[{"pk": 2824740, "translation": "NET", "book": 1, "chapter": 1, "verse": 1, "text": "In the beginning God created the heavens and the earth.", "comment": "tn The translation assumes that the form translated \u201cbeginning\u201d is in the absolute state rather than the construct (\u201cin the beginning of,\u201d or \u201cwhen God created\u201d). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word \u201cbeginning\u201d has to be defined from the context since there is no beginning or ending with God.sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3\u201331 are about God\u2019s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) \u2013 it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, \u201cLet there be light.\u201d The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the \u201cheavens/sky\u201d did not exist prior to the second day of creation (see v. 8) and \u201cearth/dry land\u201d did not exist, at least as we know it, prior to the third day of creation (see v. 10).
sn God. This frequently used Hebrew name for God (\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd,\u2019elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God\u2019s sovereignty and incomparability \u2013 he is the \u201cGod of gods.\u201d
tn The English verb \u201ccreate\u201d captures well the meaning of the Hebrew term in this context. The verb \u05d1\u05bc\u05b8\u05e8\u05b8\u05d0 (bara\u2019) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
tn Or \u201cthe entire universe\u201d; or \u201cthe sky and the dry land.\u201d This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The \u201cheavens and the earth\u201d were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). \u201cHeavens\u201d refers specifically to the sky, created on the second day (see v. 8), while \u201cearth\u201d refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11)."}, {"pk": 2824741, "translation": "NET", "book": 1, "chapter": 1, "verse": 2, "text": "Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit of God was moving over the surface of the water.", "comment": "tn That is, what we now call \u201cthe earth.\u201d The creation of the earth as we know it is described in vv. 9\u201310. Prior to this the substance which became the earth (= dry land) lay dormant under the water.
tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when \u201cGod said\u2026\u201d (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [\u05d5] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5\u20136 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a \u201cand the earth became,\u201d arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.
tn The Hebrew term \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd (t\u00ffhom, \u201cdeep\u201d) refers to the watery deep, the salty ocean \u2013 especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for \u201cdeep\u201d is distinct enough from the name \u201cTiamat\u201d to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God.
tn Traditional translations have followed a more literal rendering of \u201cwaste and void.\u201d The words describe a condition that is without form and empty. What we now know as \u201cthe earth\u201d was actually an unfilled mass covered by water and darkness. Later \u05ea\u05b9\u05d4\u05d5\u05bc (tohu) and \u05d1\u05bc\u05b9\u05d4\u05d5\u05bc (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God\u2019s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.
sn Darkness. The Hebrew word simply means \u201cdarkness,\u201d but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels \u201cevil.\u201d It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.
tn The traditional rendering \u201cSpirit of God\u201d is preserved here, as opposed to a translation like \u201cwind from/breath of God\u201d (cf. NRSV) or \u201cmighty wind\u201d (cf. NEB), taking the word \u201cGod\u201d to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).
sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness \u2013 in short, that which is not good for life.
tn Heb \u201cface.\u201d
tn The Hebrew verb has been translated \u201chovering\u201d or \u201cmoving\u201d (as a bird over her young, see Deut 32:11). The Syriac cognate term means \u201cto brood over; to incubate.\u201d How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads \u201cmighty wind\u201d (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9\u201310. (God also used a wind to drive back the flood waters in Noah\u2019s day. See Gen 8:1.)"}, {"pk": 2824742, "translation": "NET", "book": 1, "chapter": 1, "verse": 3, "text": "God said, \u201cLet there be light.\u201d And there was light!", "comment": "sn Light. The Hebrew word simply means \u201clight,\u201d but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.
tn \u201cLet there be\u201d is the short jussive form of the verb \u201cto be\u201d; the following expression \u201cand there was\u201d is the short preterite form of the same verb. As such, \u05d9\u05b0\u05d4\u05b4\u05d9 (y\u00ffhi) and \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.
tn The prefixed verb form with the vav (\u05d5) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1\u20133, 1 Cor 8:6, and Col 1:16.sn God said. By speaking, God brings the world into existence. The efficacious nature of the word of the Lord is a prominent theme in this chapter. It introduces the Law, the words and commandments from the Lord that must be obeyed. The ten decrees of God in this chapter anticipate the ten words in the Decalogue (Exod 20:2\u201317)."}, {"pk": 2824743, "translation": "NET", "book": 1, "chapter": 1, "verse": 4, "text": "God saw that the light was good, so God separated the light from the darkness.", "comment": "tn The verb \u201cseparate, divide\u201d here explains how God used the light to dispel the darkness. It did not do away with the darkness completely, but made a separation. The light came alongside the darkness, but they are mutually exclusive \u2013 a theme that will be developed in the Gospel of John (cf. John 1:5).sn The idea of separation is critical to this chapter. God separated light from darkness, upper water from lower water, day from night, etc. The verb is important to the Law in general. In Leviticus God separates between clean and unclean, holy and profane (Lev 10:10, 11:47 and 20:24); in Exodus God separates the Holy Place from the Most Holy Place (Exod 26:33). There is a preference for the light over the darkness, just as there will be a preference for the upper waters, the rain water which is conducive to life, over the sea water.
tn Heb \u201cAnd God saw the light, that it was good.\u201d The verb \u201csaw\u201d in this passage carries the meaning \u201creflected on,\u201d \u201csurveyed,\u201d \u201cconcluded,\u201d \u201cnoted.\u201d It is a description of reflection of the mind \u2013 it is God\u2019s opinion.
tn The Hebrew word \u05d8\u05d5\u05b9\u05d1 (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers \u201cgood,\u201d not the darkness. Whatever is conducive to life in God\u2019s creation is good, for God himself is good, and that goodness is reflected in all of his works."}, {"pk": 2824744, "translation": "NET", "book": 1, "chapter": 1, "verse": 5, "text": "God called the light \u201cday\u201d and the darkness \u201cnight.\u201d There was evening, and there was morning, marking the first day.", "comment": "tn Heb \u201che called to,\u201d meaning \u201che named.\u201dsn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.
tn Another option is to translate, \u201cEvening came, and then morning came.\u201d This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, \u201cThere was night and then there was day, one day.\u201dsn The first day. The exegetical evidence suggests the word \u201cday\u201d in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, \u201cin the day,\u201d that is, \u201cwhen\u201d). But this chapter uses \u201cday,\u201d \u201cnight,\u201d \u201cmorning,\u201d \u201cevening,\u201d \u201cyears,\u201d and \u201cseasons.\u201d Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word \u05d9\u05d5\u05b9\u05dd (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.
tn Heb \u201cand the darkness he called night.\u201d The words \u201che called\u201d have not been repeated in the translation for stylistic reasons."}, {"pk": 2824745, "translation": "NET", "book": 1, "chapter": 1, "verse": 6, "text": "God said, \u201cLet there be an expanse in the midst of the waters and let it separate water from water.", "comment": "tn Heb \u201cthe waters from the waters.\u201d
tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called \u201csky.\u201dsn An expanse. In the poetic texts the writers envision, among other things, something rather strong and shiny, no doubt influencing the traditional translation \u201cfirmament\u201d (cf. NRSV \u201cdome\u201d). Job 37:18 refers to the skies poured out like a molten mirror. Dan 12:3 and Ezek 1:22 portray it as shiny. The sky or atmosphere may have seemed like a glass dome. For a detailed study of the Hebrew conception of the heavens and sky, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 37-60."}, {"pk": 2824746, "translation": "NET", "book": 1, "chapter": 1, "verse": 7, "text": "So God made the expanse and separated the water under the expanse from the water above it. It was so.", "comment": "tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.
tn Heb \u201cthe expanse.\u201d"}, {"pk": 2824747, "translation": "NET", "book": 1, "chapter": 1, "verse": 8, "text": "God called the expanse \u201csky.\u201d There was evening, and there was morning, a second day.", "comment": "tn Though the Hebrew word can mean \u201cheaven,\u201d it refers in this context to \u201cthe sky.\u201d"}, {"pk": 2824748, "translation": "NET", "book": 1, "chapter": 1, "verse": 9, "text": "God said, \u201cLet the water under the sky be gathered to one place and let dry ground appear.\u201d It was so.", "comment": "tn When the waters are collected to one place, dry land emerges above the surface of the receding water.
sn Let the water\u2026be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns."}, {"pk": 2824749, "translation": "NET", "book": 1, "chapter": 1, "verse": 10, "text": "God called the dry ground \u201cland\u201d and the gathered waters he called \u201cseas.\u201d God saw that it was good.", "comment": "tn Heb \u201cearth,\u201d but here the term refers to the dry ground as opposed to the sea."}, {"pk": 2824750, "translation": "NET", "book": 1, "chapter": 1, "verse": 11, "text": "God said, \u201cLet the land produce vegetation: plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds.\u201d It was so.", "comment": "sn After their kinds. The Hebrew word translated \u201ckind\u201d (\u05de\u05b4\u05d9\u05df, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9\u201311).
tn The conjunction \u201cand\u201d is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.
tn The Hebrew construction employs a cognate accusative, where the nominal object (\u201cvegetation\u201d) derives from the verbal root employed. It stresses the abundant productivity that God created.sn Vegetation. The Hebrew word translated \u201cvegetation\u201d (\u05d3\u05bc\u05b6\u05e9\u05c1\u05b6\u05d0, deshe\u2019) normally means \u201cgrass,\u201d but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word \u201cvegetation,\u201d indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an \u201cand\u201d before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions)."}, {"pk": 2824751, "translation": "NET", "book": 1, "chapter": 1, "verse": 12, "text": "The land produced vegetation \u2014 plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good."}, {"pk": 2824752, "translation": "NET", "book": 1, "chapter": 1, "verse": 13, "text": "There was evening, and there was morning, a third day."}, {"pk": 2824753, "translation": "NET", "book": 1, "chapter": 1, "verse": 14, "text": "God said, \u201cLet there be lights in the expanse of the sky to separate the day from the night, and let them be signs to indicate seasons and days and years,", "comment": "tn The text has \u201cfor signs and for seasons and for days and years.\u201d It seems likely from the meanings of the words involved that \u201csigns\u201d is the main idea, followed by two categories, \u201cseasons\u201d and \u201cdays and years.\u201d This is the simplest explanation, and one that matches vv. 11\u201313. It could even be rendered \u201csigns for the fixed seasons, that is [explicative vav (\u05d5)] days and years.\u201dsn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.
sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).
tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as \u201cthe sun is rising\u201d or \u201cthe stars in the sky.\u201d"}, {"pk": 2824754, "translation": "NET", "book": 1, "chapter": 1, "verse": 15, "text": "and let them serve as lights in the expanse of the sky to give light on the earth.\u201d It was so."}, {"pk": 2824755, "translation": "NET", "book": 1, "chapter": 1, "verse": 16, "text": "God made two great lights \u2014 the greater light to rule over the day and the lesser light to rule over the night. He made the stars also.", "comment": "sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these \u201clights\u201d were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, \u201cThe Polemical Nature of the Genesis Cosmology,\u201d EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God\u2019s creation.
tn Heb \u201cand the stars.\u201d Now the term \u201cstars\u201d is added as a third object of the verb \u201cmade.\u201d Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward."}, {"pk": 2824756, "translation": "NET", "book": 1, "chapter": 1, "verse": 17, "text": "God placed the lights in the expanse of the sky to shine on the earth,", "comment": "tn Heb \u201cthem\u201d; the referent (the lights mentioned in the preceding verses) has been specified in the translation for clarity."}, {"pk": 2824757, "translation": "NET", "book": 1, "chapter": 1, "verse": 18, "text": "to preside over the day and the night, and to separate the light from the darkness. God saw that it was good.", "comment": "sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming \u201csun\u201d and \u201cmoon\u201d or promoting them beyond what they are, things that God made to serve in his creation."}, {"pk": 2824758, "translation": "NET", "book": 1, "chapter": 1, "verse": 19, "text": "There was evening, and there was morning, a fourth day."}, {"pk": 2824759, "translation": "NET", "book": 1, "chapter": 1, "verse": 20, "text": "God said, \u201cLet the water swarm with swarms of living creatures and let birds fly above the earth across the expanse of the sky.\u201d", "comment": "tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.
tn The Hebrew text again uses a cognate construction (\u201cswarm with swarms\u201d) to emphasize the abundant fertility. The idea of the verb is one of swift movement back and forth, literally swarming. This verb is used in Exod 1:7 to describe the rapid growth of the Israelite population in bondage."}, {"pk": 2824760, "translation": "NET", "book": 1, "chapter": 1, "verse": 21, "text": "God created the great sea creatures and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good.", "comment": "tn For the first time in the narrative proper the verb \u201ccreate\u201d (\u05d1\u05bc\u05b8\u05e8\u05b8\u05d0, bara\u2019) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures \u2013 even the great ones \u2013 are part of God\u2019s perfect creation. The Hebrew term \u05ea\u05b7\u05e0\u05bc\u05b4\u05d9\u05e0\u05b4\u05dd (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God\u2019s enemies."}, {"pk": 2824761, "translation": "NET", "book": 1, "chapter": 1, "verse": 22, "text": "God blessed them and said, \u201cBe fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.\u201d", "comment": "sn The instruction God gives to creation is properly a fuller expression of the statement just made (\u201cGod blessed them\u201d), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of \u201cbe fruitful \u2013 multiply \u2013 fill\u201d adds to this abundance God has given to life. The meaning is underscored by the similar sounds: \u05d1\u05bc\u05b8\u05e8\u05b8\u05da\u05b0 (barakh) with \u05d1\u05bc\u05b8\u05e8\u05b8\u05d0 (bara\u2019), and \u05e4\u05bc\u05b8\u05e8\u05b8\u05d4 (parah) with \u05e8\u05b8\u05d1\u05b8\u05d4 (ravah).
tn While the translation \u201cblessed\u201d has been retained here for the sake of simplicity, it would be most helpful to paraphrase it as \u201cGod endowed them with fruitfulness\u201d or something similar, for here it refers to God\u2019s giving the animals the capacity to reproduce. The expression \u201cblessed\u201d needs clarification in its different contexts, for it is one of the unifying themes of the Book of Genesis. The divine blessing occurs after works of creation and is intended to continue that work \u2013 the word of blessing guarantees success. The word means \u201cto enrich; to endow,\u201d and the most visible evidence of that enrichment is productivity or fruitfulness. See C. Westermann, Blessing in the Bible and the Life of the Church (OBT)."}, {"pk": 2824762, "translation": "NET", "book": 1, "chapter": 1, "verse": 23, "text": "There was evening, and there was morning, a fifth day."}, {"pk": 2824763, "translation": "NET", "book": 1, "chapter": 1, "verse": 24, "text": "God said, \u201cLet the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.\u201d It was so.", "comment": "tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details."}, {"pk": 2824764, "translation": "NET", "book": 1, "chapter": 1, "verse": 25, "text": "God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good."}, {"pk": 2824765, "translation": "NET", "book": 1, "chapter": 1, "verse": 26, "text": "Then God said, \u201cLet us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.\u201d", "comment": "tn The two prepositions translated \u201cin\u201d and \u201caccording to\u201d have overlapping fields of meaning and in this context seem to be virtually equivalent. In 5:3 they are reversed with the two words. The word \u05e6\u05b6\u05dc\u05b6\u05dd (tselem, \u201cimage\u201d) is used frequently of statues, models, and images \u2013 replicas (see D. J. A. Clines, \u201cThe Etymology of Hebrew selem,\u201d JNSL 3 [1974]: 19-25). The word \u05d3\u05bc\u05b0\u05de\u05d5\u05bc\u05ea (d\u00ffmut, \u201clikeness\u201d) is an abstract noun; its verbal root means \u201cto be like; to resemble.\u201d In the Book of Genesis the two terms describe human beings who in some way reflect the form and the function of the creator. The form is more likely stressing the spiritual rather than the physical. The \u201cimage of God\u201d would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.sn In our image, after our likeness. Similar language is used in the instructions for building the tabernacle. Moses was told to make it \u201caccording to the pattern\u201d he was shown on the mount (Exod 25:9, 10). Was he shown a form, a replica, of the spiritual sanctuary in the heavenly places? In any case, what was produced on earth functioned as the heavenly sanctuary does, but with limitations.
tn The Hebrew word is \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam), which can sometimes refer to man, as opposed to woman. The term refers here to humankind, comprised of male and female. The singular is clearly collective (see the plural verb, \u201c[that] they may rule\u201d in v. 26b) and the referent is defined specifically as \u201cmale and female\u201d in v. 27. Usage elsewhere in Gen 1\u201311 supports this as well. In 5:2 we read: \u201cMale and female he created them, and he blessed them and called their name \u2018humankind\u2019 (\u05d0\u05b8\u05d3\u05b8\u05dd).\u201d The noun also refers to humankind in 6:1, 5\u20137 and in 9:5\u20136.
sn The plural form of the verb has been the subject of much discussion through the years, and not surprisingly several suggestions have been put forward. Many Christian theologians interpret it as an early hint of plurality within the Godhead, but this view imposes later trinitarian concepts on the ancient text. Some have suggested the plural verb indicates majesty, but the plural of majesty is not used with verbs. C. Westermann (Genesis, 1:145) argues for a plural of \u201cdeliberation\u201d here, but his proposed examples of this use (2 Sam 24:14; Isa 6:8) do not actually support his theory. In 2 Sam 24:14 David uses the plural as representative of all Israel, and in Isa 6:8 the Lord speaks on behalf of his heavenly court. In its ancient Israelite context the plural is most naturally understood as referring to God and his heavenly court (see 1 Kgs 22:19\u201322; Job 1:6\u201312; 2:1\u20136; Isa 6:1\u20138). (The most well-known members of this court are God\u2019s messengers, or angels. In Gen 3:5 the serpent may refer to this group as \u201cgods/divine beings.\u201d See the note on the word \u201cevil\u201d in 3:5.) If this is the case, God invites the heavenly court to participate in the creation of humankind (perhaps in the role of offering praise, see Job 38:7), but he himself is the one who does the actual creative work (v. 27). Of course, this view does assume that the members of the heavenly court possess the divine \u201cimage\u201d in some way. Since the image is closely associated with rulership, perhaps they share the divine image in that they, together with God and under his royal authority, are the executive authority over the world.
tc The MT reads \u201cearth\u201d; the Syriac reads \u201cwild animals\u201d (cf. NRSV).
tn Following the cohortative (\u201clet us make\u201d), the prefixed verb form with vav (\u05d5) conjunctive indicates purpose/result (see Gen 19:20; 34:23; 2 Sam 3:21). God\u2019s purpose in giving humankind his image is that they might rule the created order on behalf of the heavenly king and his royal court. So the divine image, however it is defined, gives humankind the capacity and/or authority to rule over creation.
tn Heb \u201ccreep\u201d (also in v. 28)."}, {"pk": 2824766, "translation": "NET", "book": 1, "chapter": 1, "verse": 27, "text": "God created humankind in his own image, in the image of God he created them, male and female he created them.", "comment": "sn The distinction of \u201chumankind\u201d as \u201cmale\u201d and \u201cfemale\u201d is another point of separation in God\u2019s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.
tn The third person suffix on the particle \u05d0\u05b5\u05ea (\u2019et) is singular here, but collective.
tn The Hebrew text has the article prefixed to the noun (\u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd, ha\u2019adam). The article does not distinguish man from woman here (\u201cthe man\u201d as opposed to \u201cthe woman\u201d), but rather indicates previous reference (see v. 26, where the noun appears without the article). It has the same function as English \u201cthe aforementioned.\u201d"}, {"pk": 2824767, "translation": "NET", "book": 1, "chapter": 1, "verse": 28, "text": "God blessed them and said to them, \u201cBe fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.\u201d", "comment": "tn Heb \u201cand God said.\u201d For stylistic reasons \u201cGod\u201d has not been repeated here in the translation.
sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God\u2019s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1\u20133); in ruling they will serve as God\u2019s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.
tn As in v. 22 the verb \u201cbless\u201d here means \u201cto endow with the capacity to reproduce and be fruitful,\u201d as the following context indicates. As in v. 22, the statement directly precedes the command \u201cbe fruitful and multiply.\u201d The verb carries this same nuance in Gen 17:16 (where God\u2019s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God\u2019s blessing of Joseph\u2019s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God\u2019s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to \u201cblessings of the breast and womb,\u201d an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).
tn Elsewhere the Hebrew verb translated \u201csubdue\u201d means \u201cto enslave\u201d (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), \u201cto conquer,\u201d (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and \u201cto assault sexually\u201d (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be \u201cto bring under one\u2019s control for one\u2019s advantage.\u201d In Gen 1:28 one might paraphrase it as follows: \u201charness its potential and use its resources for your benefit.\u201d In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals."}, {"pk": 2824768, "translation": "NET", "book": 1, "chapter": 1, "verse": 29, "text": "Then God said, \u201cI now give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food.", "comment": "tn The text uses \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh), often archaically translated \u201cbehold.\u201d It is often used to express the dramatic present, the immediacy of an event \u2013 \u201cLook, this is what I am doing!\u201d
sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood."}, {"pk": 2824769, "translation": "NET", "book": 1, "chapter": 1, "verse": 30, "text": "And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground \u2014 everything that has the breath of life in it \u2014 I give every green plant for food.\u201d It was so.", "comment": "tn The phrase \u201cI give\u201d is not in the Hebrew text but has been supplied in the translation for clarification."}, {"pk": 2824770, "translation": "NET", "book": 1, "chapter": 1, "verse": 31, "text": "God saw all that he had made \u2014 and it was very good! There was evening, and there was morning, the sixth day.", "comment": "tn The Hebrew text again uses \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something."}, {"pk": 2824771, "translation": "NET", "book": 1, "chapter": 2, "verse": 1, "text": "The heavens and the earth were completed with everything that was in them.", "comment": "tn Heb \u201cand all the host of them.\u201d Here the \u201chost\u201d refers to all the entities and creatures that God created to populate the world.
tn See the note on the phrase \u201cthe heavens and the earth\u201d in 1:1."}, {"pk": 2824772, "translation": "NET", "book": 1, "chapter": 2, "verse": 2, "text": "By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing.", "comment": "tn Heb \u201con/in the seventh day.\u201d
tn Heb \u201chis work which he did [or \u201cmade\u201d].\u201d
tn The Hebrew term \u05e9\u05c1\u05b8\u05d1\u05bc\u05b7\u05ea (shabbat) can be translated \u201cto rest\u201d (\u201cand he rested\u201d) but it basically means \u201cto cease.\u201d This is not a rest from exhaustion; it is the cessation of the work of creation."}, {"pk": 2824773, "translation": "NET", "book": 1, "chapter": 2, "verse": 3, "text": "God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation.", "comment": "tn The verb is usually translated \u201cand sanctified it.\u201d The Piel verb \u05e7\u05b4\u05d3\u05bc\u05b5\u05e9\u05c1 (qiddesh) means \u201cto make something holy; to set something apart; to distinguish it.\u201d On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
tn Heb \u201cfor on it he ceased from all his work which God created to make.\u201d The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier \u2013 \u201cwhich God creatively made,\u201d or \u201cwhich God made in his creating.\u201d
tn Heb \u201cGod.\u201d The pronoun (\u201che\u201d) has been employed in the translation for stylistic reasons."}, {"pk": 2824774, "translation": "NET", "book": 1, "chapter": 2, "verse": 4, "text": "This is the account of the heavens and the earth when they were created \u2014 when the LORD God made the earth and heavens.", "comment": "tn See the note on the phrase \u201cthe heavens and the earth\u201d in 1:1.sn This is the only use of the Hebrew noun \u05ea\u05bc\u05d5\u05b9\u05dc\u05b0\u05d3\u05b9\u05ea (tol\u00ffdot) in the book that is not followed by a personal name (e.g., \u201cthis is the account of Isaac\u201d). The poetic parallelism reveals that even though the account may be about the creation, it is the creation the Lord God made.
tn See the note on the phrase \u201cthe heavens and the earth\u201d in 1:1; the order here is reversed, but the meaning is the same.
sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (Lord) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1\u20132:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis). Gen 1:1\u20132:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh (Lord) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis. For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism. For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was; R. Alter, The Art of Biblical Narrative, 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative, 111-34.
tn The Hebrew phrase \u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05ea\u05bc\u05d5\u05b9\u05dc\u05b0\u05d3\u05b9\u05ea (\u2019elle tol\u00ffdot) is traditionally translated as \u201cthese are the generations of\u201d because the noun was derived from the verb \u201cbeget.\u201d Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: \u201cThis is what became of the heavens and the earth,\u201d for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, \u201cThe Toledot of the Book of Genesis and Their Redemptive-Historical Significance,\u201d CTJ 5 (1970): 184-89.sn The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1\u20132:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4\u20137 forms a fine parallel to the construction of 1:1\u20133. The subject matter of each \u05ea\u05bc\u05d5\u05b9\u05dc\u05b0\u05d3\u05b9\u05ea (tol\u00ffdot, \u201cthis is the account of\u201d) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4\u20134:26 will explain that sin entered the world and all but destroyed God\u2019s perfect creation."}, {"pk": 2824775, "translation": "NET", "book": 1, "chapter": 2, "verse": 5, "text": "Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the LORD God had not caused it to rain on the earth, and there was no man to cultivate the ground.", "comment": "tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.sn The last clause in v. 5, \u201cand there was no man to cultivate the ground,\u201d anticipates the curse and the expulsion from the garden (Gen 3:23).
tn Heb \u201cNow every sprig of the field before it was.\u201d The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb \u05d8\u05bc\u05b6\u05e8\u05b6\u05dd (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (\u201cbefore any sprig\u2026\u201d, and \u201cbefore any cultivated grain\u201d existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given \u2013 again dealing with water as in 1:2 (water would well up).
tn The first term, \u05e9\u05c2\u05b4\u05d9\u05d7\u05b7 (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, \u05e2\u05b5\u05e9\u05c2\u05b6\u05d1 (\u2019esev), refers to cultivated grains. It is a way of saying: \u201cback before anything was growing.\u201d"}, {"pk": 2824776, "translation": "NET", "book": 1, "chapter": 2, "verse": 6, "text": "Springs would well up from the earth and water the whole surface of the ground.", "comment": "tn The conjunction vav (\u05d5) introduces a third disjunctive clause. The Hebrew word \u05d0\u05b5\u05d3 (\u2019ed) was traditionally translated \u201cmist\u201d because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water \u201cgoes up\u201d and waters the ground.
tn The Hebrew word \u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4 (\u2019adamah) actually means \u201cground; fertile soil.\u201dsn Here is an indication of fertility. The water would well up from the earth (\u05d0\u05b6\u05e8\u05b6\u05e5, \u2019erets) and water all the surface of the fertile soil (\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4). It is from that soil that the man (\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam) was made (Gen 2:7).
tn The perfect with vav (\u05d5) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.
tn Heb \u201cwas going up.\u201d The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time."}, {"pk": 2824777, "translation": "NET", "book": 1, "chapter": 2, "verse": 7, "text": "The LORD God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.", "comment": "tn The line literally reads \u201cAnd Yahweh God formed the man, soil, from the ground.\u201d \u201cSoil\u201d is an adverbial accusative, identifying the material from which the man was made.
tn Or \u201cfashioned.\u201d The prefixed verb form with vav (\u05d5) consecutive initiates narrative sequence. The Hebrew word \u05d9\u05b8\u05e6\u05b7\u05e8 (yatsar) means \u201cto form\u201d or \u201cto fashion,\u201d usually by plan or design (see the related noun \u05d9\u05b5\u05e6\u05b6\u05e8 [yetser] in Gen 6:5). It is the term for an artist\u2019s work (the Hebrew term \u05d9\u05d5\u05b9\u05e6\u05b5\u05e8 [yotser] refers to a potter; see Jer 18:2\u20134.)sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter\u2019s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).
tn The Hebrew word \u05e0\u05b0\u05e9\u05c1\u05b8\u05de\u05b8\u05d4 (n\u00ffshamah, \u201cbreath\u201d) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, \u201cThe Old Testament Usage of N\u00ffshama,\u201d VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d7\u05b7\u05d9\u05bc\u05b7\u05d4, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called \u201ca living being\u201d (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d7\u05b7\u05d9\u05bc\u05b7\u05d4) but humankind became that in a different and more significant way.
tn The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing\u201d) is often translated \u201csoul,\u201d but the word usually refers to the whole person. The phrase \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d7\u05b7\u05d9\u05bc\u05b7\u05d4 (nefesh khayyah, \u201cliving being\u201d) is used of both animals and human beings (see 1:20, 24, 30; 2:19)."}, {"pk": 2824778, "translation": "NET", "book": 1, "chapter": 2, "verse": 8, "text": "The LORD God planted an orchard in the east, in Eden; and there he placed the man he had formed.", "comment": "tn Traditionally \u201cgarden,\u201d but the subsequent description of this \u201cgarden\u201d makes it clear that it is an orchard of fruit trees.sn The Lord God planted an orchard. Nothing is said of how the creation of this orchard took place. A harmonization with chap. 1 might lead to the conclusion that it was by decree, prior to the creation of human life. But the narrative sequence here in chap. 2 suggests the creation of the garden followed the creation of the man. Note also the past perfect use of the perfect in the relative clause in the following verse.
tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.
tn Heb \u201cfrom the east\u201d or \u201coff east.\u201dsn One would assume this is east from the perspective of the land of Israel, particularly since the rivers in the area are identified as the rivers in those eastern regions.
sn The name Eden (\u05e2\u05b5\u05d3\u05b6\u05df, \u2019eden) means \u201cpleasure\u201d in Hebrew."}, {"pk": 2824779, "translation": "NET", "book": 1, "chapter": 2, "verse": 9, "text": "The LORD God made all kinds of trees grow from the soil, every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.)", "comment": "tn In light of Gen 3:22, the construction \u201ctree of life\u201d should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, \u201cThe Tree of Life in Proverbs,\u201d JBL 62 (1943): 117-20.
tn Heb \u201cground,\u201d referring to the fertile soil.
tn Heb \u201cdesirable of sight [or \u201cappearance\u201d].\u201d The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
tn The expression \u201ctree of the knowledge of good and evil\u201d must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of \u201cgood and evil.\u201d Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that \u201cgood\u201d refers to that which enhances, promotes, and produces life, while \u201cevil\u201d refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature \u2013 people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, \u201cThe Tree of Knowledge and the Law of Yahweh,\u201d VT 24 (1974): 8-14; and I. Engnell, \u201c\u2018Knowledge\u2019 and \u2018Life\u2019 in the Creation Story,\u201d Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the \u201cknowledge of good and evil\u201d as the capacity to discern between moral good and evil. The following context suggests the tree\u2019s fruit gives one wisdom (see the phrase \u201ccapable of making one wise\u201d in 3:6, as well as the note there on the word \u201cwise\u201d), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent\u2019s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become \u201ca god.\u201d In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: \u201cHere is lesson one \u2013 respect my authority and commands. Disobey me and you will die.\u201d When man disobeys, he decides he does not want to acquire moral wisdom God\u2019s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree\u2019s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right."}, {"pk": 2824780, "translation": "NET", "book": 1, "chapter": 2, "verse": 10, "text": "Now a river flows from Eden to water the orchard, and from there it divides into four headstreams.", "comment": "tn Or \u201cbranches\u201d; Heb \u201cheads.\u201d Cf. NEB \u201cstreams\u201d; NASB \u201crivers.\u201d
tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.
tn The Hebrew active participle may be translated here as indicating past durative action, \u201cwas flowing,\u201d or as a present durative, \u201cflows.\u201d Since this river was the source of the rivers mentioned in vv. 11\u201314, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator\u2019s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah\u2019s flood. See Jub. 4:23\u201324.
sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.
tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated \u201cwas dividing.\u201d)"}, {"pk": 2824781, "translation": "NET", "book": 1, "chapter": 2, "verse": 11, "text": "The name of the first is Pishon; it runs through the entire land of Havilah, where there is gold.", "comment": "tn Heb \u201cit is that which goes around.\u201d"}, {"pk": 2824782, "translation": "NET", "book": 1, "chapter": 2, "verse": 12, "text": "(The gold of that land is pure; pearls and lapis lazuli are also there).", "comment": "tn Heb \u201cgood.\u201d
tn Or \u201conyx.\u201d
tn The Hebrew term translated \u201cpearls\u201d may be a reference to resin (cf. NIV \u201caromatic resin\u201d) or another precious stone (cf. NEB, NASB, NRSV \u201cbdellium\u201d)."}, {"pk": 2824783, "translation": "NET", "book": 1, "chapter": 2, "verse": 13, "text": "The name of the second river is Gihon; it runs through the entire land of Cush.", "comment": "sn Cush. In the Bible the Hebrew word \u05db\u05bc\u05d5\u05bc\u05e9\u05c1 (kush, \u201cKush\u201d) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.
tn Heb \u201cit is that which goes around.\u201d"}, {"pk": 2824784, "translation": "NET", "book": 1, "chapter": 2, "verse": 14, "text": "The name of the third river is Tigris; it runs along the east side of Assyria. The fourth river is the Euphrates.", "comment": "tn Heb \u201cAsshur\u201d (so NEB, NIV)."}, {"pk": 2824785, "translation": "NET", "book": 1, "chapter": 2, "verse": 15, "text": "The LORD God took the man and placed him in the orchard in Eden to care for it and to maintain it.", "comment": "tn The Hebrew verb \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, translated here as \u201cplaced\u201d) is a different verb than the one used in 2:8.
tn Heb \u201cto work it and to keep it.\u201dsn Note that man\u2019s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.
tn Traditionally translated \u201cthe Garden of Eden,\u201d the context makes it clear that the garden (or orchard) was in Eden (making \u201cEden\u201d a genitive of location)."}, {"pk": 2824786, "translation": "NET", "book": 1, "chapter": 2, "verse": 16, "text": "Then the LORD God commanded the man, \u201cYou may freely eat fruit from every tree of the orchard,", "comment": "sn This is the first time in the Bible that the verb tsavah (\u05e6\u05b8\u05d5\u05b8\u05d4, \u201cto command\u201d) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God\u2019s commandments. God created humans with the capacity to obey him and then tested them with commands.
tn The imperfect verb form probably carries the nuance of permission (\u201cyou may eat\u201d) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: \u201cyou may freely eat,\u201d or \u201cyou may eat to your heart\u2019s content.\u201d
tn The word \u201cfruit\u201d is not in the Hebrew text, but is implied as the direct object of the verb \u201ceat.\u201d Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2)."}, {"pk": 2824787, "translation": "NET", "book": 1, "chapter": 2, "verse": 17, "text": "but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.\u201d", "comment": "tn The disjunctive clause here indicates contrast: \u201cbut from the tree of the knowledge\u2026.\u201d
tn The negated imperfect verb form indicates prohibition, \u201cyou must not eat.\u201d
tn Or \u201cin the very day, as soon as.\u201d If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase \u201cYou will surely die\u201d concerns mortality which ultimately results in death (a natural paraphrase would be, \u201cYou will become mortal\u201d), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.
tn Heb \u201cdying you will die.\u201d The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, \u201cwhen you eat\u2026you will die.\u201d That certainty is underscored with the infinitive absolute, \u201cyou will surely die.\u201dsn The Hebrew text (\u201cdying you will die\u201d) does not refer to two aspects of death (\u201cdying spiritually, you will then die physically\u201d). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation."}, {"pk": 2824788, "translation": "NET", "book": 1, "chapter": 2, "verse": 18, "text": "The LORD God said, \u201cIt is not good for the man to be alone. I will make a companion for him who corresponds to him.\u201d", "comment": "tn Heb \u201cThe being of man by himself is not good.\u201d The meaning of \u201cgood\u201d must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.
tn Traditionally \u201chelper.\u201d The English word \u201chelper,\u201d because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word \u05e2\u05b5\u05d6\u05b6\u05e8 (\u2019ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English \u201chelper\u201d can have. In the Bible God is frequently described as the \u201chelper,\u201d the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an \u201cindispensable companion.\u201d The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, \u201cA Helper Equal to Him,\u201d Jud 139 (1986): 277-80.
tn The Hebrew expression \u05db\u05bc\u05b0\u05e0\u05b6\u05d2\u05b0\u05d3\u05bc\u05d5\u05b9 (k\u00ffnegdo) literally means \u201caccording to the opposite of him.\u201d Translations such as \u201csuitable [for]\u201d (NASB, NIV), \u201cmatching,\u201d \u201ccorresponding to\u201d all capture the idea. (Translations that render the phrase simply \u201cpartner\u201d [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man\u2019s form and nature are matched by the woman\u2019s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him."}, {"pk": 2824789, "translation": "NET", "book": 1, "chapter": 2, "verse": 19, "text": "The LORD God formed out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would name them, and whatever the man called each living creature, that was its name.", "comment": "tn The imperfect verb form is future from the perspective of the past time narrative.
tn Or \u201cfashioned.\u201d To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (\u05d5) consecutive as a past perfect (\u201chad formed,\u201d cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, \u201cMethodological Collision between Source Criticism and Discourse Analysis,\u201d Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 \u00a733.2.3 and C. J. Collins, \u201cThe Wayyiqtol as \u2018Pluperfect\u2019: When and Why,\u201d TynBul 46 (1995): 117-40."}, {"pk": 2824790, "translation": "NET", "book": 1, "chapter": 2, "verse": 20, "text": "So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam no companion who corresponded to him was found.", "comment": "tn Here for the first time the Hebrew word \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam) appears without the article, suggesting that it might now be the name \u201cAdam\u201d rather than \u201c[the] man.\u201d Translations of the Bible differ as to where they make the change from \u201cman\u201d to \u201cAdam\u201d (e.g., NASB and NIV translate \u201cAdam\u201d here, while NEB and NRSV continue to use \u201cthe man\u201d; the KJV uses \u201cAdam\u201d twice in v. 19).
tn Heb \u201cthere was not found a companion who corresponded to him.\u201d The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: \u201cone did not find = there was not found.\u201d"}, {"pk": 2824791, "translation": "NET", "book": 1, "chapter": 2, "verse": 21, "text": "So the LORD God caused the man to fall into a deep sleep, and while he was asleep, he took part of the man\u2019s side and closed up the place with flesh.", "comment": "tn Heb \u201cclosed up the flesh under it.\u201d
tn Heb \u201cAnd the Lord God caused a deep sleep to fall on the man.\u201d
tn Heb \u201cand he slept.\u201d In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (\u201cwhile\u2026\u201d).
tn Traditionally translated \u201crib,\u201d the Hebrew word actually means \u201cside.\u201d The Hebrew text reads, \u201cand he took one from his sides,\u201d which could be rendered \u201cpart of his sides.\u201d That idea may fit better the explanation by the man that the woman is his flesh and bone."}, {"pk": 2824792, "translation": "NET", "book": 1, "chapter": 2, "verse": 22, "text": "Then the LORD God made a woman from the part he had taken out of the man, and he brought her to the man.", "comment": "tn The Hebrew verb is \u05d1\u05bc\u05b8\u05e0\u05b8\u05d4 (banah, \u201cto make, to build, to construct\u201d). The text states that the Lord God built the rib into a woman. Again, the passage gives no indication of precisely how this was done."}, {"pk": 2824793, "translation": "NET", "book": 1, "chapter": 2, "verse": 23, "text": "Then the man said, \u201cThis one at last is bone of my bones and flesh of my flesh; this one will be called \u2018woman,\u2019 for she was taken out of man.\u201d", "comment": "tn The Hebrew term \u05d4\u05b7\u05e4\u05bc\u05b7\u05e2\u05b7\u05dd (happa\u2019am) means \u201cthe [this] time, this place,\u201d or \u201cnow, finally, at last.\u201d The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.
tn Or \u201cfrom\u201d (but see v. 22).
sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between \u201cwoman\u201d (\u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d4, \u2019ishah) and \u201cman\u201d (\u05d0\u05b4\u05d9\u05e9\u05c1, \u2019ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.
tn The Hebrew text is very precise, stating: \u201cof this one it will be said, \u2018woman\u2019.\u201d The text is not necessarily saying that the man named his wife \u2013 that comes after the fall (Gen 3:20).sn Some argue that naming implies the man\u2019s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one\u2019s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of \u05e7\u05b8\u05e8\u05b8\u05d0, qara\u2019, with preposition lamed [\u05dc\u05b0, l\u00ff]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity."}, {"pk": 2824794, "translation": "NET", "book": 1, "chapter": 2, "verse": 24, "text": "That is why a man leaves his father and mother and unites with his wife, and they become a new family.", "comment": "tn This statement, introduced by the Hebrew phrase \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05df (\u2019al-ken, \u201ctherefore\u201d or \u201cthat is why\u201d), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, \u201cThis is why we do things the way we do.\u201d It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.
tn The imperfect verb form has a habitual or characteristic nuance. For other examples of \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05df (\u2019al-ken, \u201ctherefore, that is why\u201d) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase \u201cto this day\u201d indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note \u201cto this day\u201d); 19:24 (perhaps the imperfect is customary here, \u201cwere saying\u201d); 2 Sam 5:8. The verb translated \u201cleave\u201d (\u05e2\u05b8\u05d6\u05b8\u05d1, \u2019azab) normally means \u201cto abandon, to forsake, to leave behind, to discard,\u201d when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.
tn The perfect with vav (\u05d5) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated \u201ccleaves [to]\u201d; it has the basic idea of \u201cstick with/to\u201d (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.
tn Heb \u201cand they become one flesh.\u201d The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word \u201cflesh\u201d (\u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (\u05d4\u05b8\u05d9\u05b8\u05d4 + \u05dc\u05b0, hayah + lamed preposition means \u201cbecome\u201d). The phrase \u201cone flesh\u201d occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one\u2019s \u201cbone and flesh\u201d is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16\u201317). The expression \u201cone flesh\u201d seems to indicate that they become, as it were, \u201ckin,\u201d at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man\u2019s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship."}, {"pk": 2824795, "translation": "NET", "book": 1, "chapter": 2, "verse": 25, "text": "The man and his wife were both naked, but they were not ashamed.", "comment": "tn Heb \u201cAnd the two of them were naked, the man and his wife.\u201d sn Naked. The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of \u201cuncovering nakedness\u201d either in sexual exploitation or in captivity in war).
tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 (bosh) is \u201cto be ashamed, to put to shame,\u201d but its meaning is stronger than \u201cto be embarrassed.\u201d The word conveys the fear of exploitation or evil \u2013 enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil."}, {"pk": 2824796, "translation": "NET", "book": 1, "chapter": 3, "verse": 1, "text": "Now the serpent was more shrewd than any of the wild animals that the LORD God had made. He said to the woman, \u201cIs it really true that God said, \u2018You must not eat from any tree of the orchard\u2019?\u201d", "comment": "tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
sn God. The serpent does not use the expression \u201cYahweh God\u201d [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of \u201cGod.\u201d In the process the serpent draws the woman into his manner of speech so that she too only speaks of \u201cGod.\u201d
sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent\u2019s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, \u201cOn that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].\u201d Josephus, Ant. 1.1.4 (1.41) attributes the serpent\u2019s actions to jealousy. He writes that \u201cthe serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God\u2019s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.\u201d
tn The Hebrew word \u05e2\u05b8\u05e8\u05d5\u05bc\u05dd (\u2019arum) basically means \u201cclever.\u201d This idea then polarizes into the nuances \u201ccunning\u201d (in a negative sense, see Job 5:12; 15:5), and \u201cprudent\u201d in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.sn There is a wordplay in Hebrew between the words \u201cnaked\u201d (\u05e2\u05b2\u05e8\u05d5\u05bc\u05de\u05bc\u05b4\u05d9\u05dd, \u2019arummim) in 2:25 and \u201cshrewd\u201d (\u05e2\u05b8\u05e8\u05d5\u05bc\u05dd, \u2019arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent\u2019s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.
tn Heb \u201canimals of the field.\u201d
tn Heb \u201cIndeed that God said.\u201d The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like \u201cis it true\u201d: \u201cIndeed, [is it true] that God said.\u201d
tn Heb \u201cyou must not eat from all the tree[s] of the orchard.\u201d After the negated prohibitive verb, \u05de\u05b4\u05db\u05bc\u05b9\u05dc (mikkol, \u201cfrom all\u201d) has the meaning \u201cfrom any.\u201d Note the construction in Lev 18:26, where the statement \u201cyou must not do from all these abominable things\u201d means \u201cyou must not do any of these abominable things.\u201d See Lev 22:25 and Deut 28:14 as well."}, {"pk": 2824797, "translation": "NET", "book": 1, "chapter": 3, "verse": 2, "text": "The woman said to the serpent, \u201cWe may eat of the fruit from the trees of the orchard;", "comment": "tn There is a notable change between what the Lord God had said and what the woman says. God said \u201cyou may freely eat\u201d (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply \u201cwe may eat.\u201d Her words do not reflect the sense of eating to her heart\u2019s content."}, {"pk": 2824798, "translation": "NET", "book": 1, "chapter": 3, "verse": 3, "text": "but concerning the fruit of the tree that is in the middle of the orchard God said, \u2018You must not eat from it, and you must not touch it, or else you will die.\u2019\u201d", "comment": "tn The Hebrew construction is \u05e4\u05bc\u05b6\u05df (pen) with the imperfect tense, which conveys a negative purpose: \u201clest you die\u201d = \u201cin order that you not die.\u201d By stating the warning in this way, the woman omits the emphatic infinitive used by God (\u201cyou shall surely die,\u201d see 2:17).
sn And you must not touch it. The woman adds to God\u2019s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86)."}, {"pk": 2824799, "translation": "NET", "book": 1, "chapter": 3, "verse": 4, "text": "The serpent said to the woman, \u201cSurely you will not die,", "comment": "tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: \u201cNot \u2013 you will surely die\u201d (\u05dc\u05b9\u05d0 \u05de\u05d5\u05b9\u05ea \u05ea\u05bc\u05b4\u05de\u05bb\u05ea\u05e2\u05df, lo\u2019 mot t\u00ffmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).sn Surely you will not die. Here the serpent is more aware of what the Lord God said than the woman was; he simply adds a blatant negation to what God said. In the account of Jesus\u2019 temptation Jesus is victorious because he knows the scripture better than Satan (Matt 4:1\u201311)."}, {"pk": 2824800, "translation": "NET", "book": 1, "chapter": 3, "verse": 5, "text": "for God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.\u201d", "comment": "sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)
tn Or perhaps \u201clike God, knowing.\u201d It is unclear how the plural participle translated \u201cknowing\u201d is functioning. On the one hand, \u05d9\u05b9\u05d3\u05b0\u05e2\u05b5\u05d9 (yod\u00ff\u2019e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: \u201cYou will be, like God himself, knowers of good and evil.\u201d On the other hand, it could be taken as an attributive adjective modifying \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim). In this case \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd has to be taken as a numerical plural referring to \u201cgods,\u201d \u201cdivine beings,\u201d for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, \u201cYou will be like divine beings who know good and evil.\u201d The following context may favor this translation, for in 3:22 God says to an unidentified group, \u201cLook, the man has become like one of us, knowing good and evil.\u201d It is probable that God is addressing his heavenly court (see the note on the word \u201cmake\u201d in 1:26), the members of which can be called \u201cgods\u201d or \u201cdivine beings\u201d from the ancient Israelite perspective. (We know some of these beings as messengers or \u201cangels.\u201d) An examination of parallel constructions shows that a predicative understanding (\u201cyou will be, like God himself, knowers of good and evil,\u201d cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where \u201chairy\u201d is predicative, complementing the verb \u201cto be\u201d). The statistical evidence strongly suggests that the participle is attributive, modifying \u201cdivine beings\u201d (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (\u201cto be\u201d) verb, the adjective/participle is attributive after the noun in the comparative clause.
tn Or \u201cyou will have understanding.\u201d This obviously refers to the acquisition of the \u201cknowledge of good and evil,\u201d as the next statement makes clear."}, {"pk": 2824801, "translation": "NET", "book": 1, "chapter": 3, "verse": 6, "text": "When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it.", "comment": "tn Heb \u201cAnd the woman saw.\u201d The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.
tn Heb \u201cthat the tree was good for food.\u201d The words \u201cproduced fruit that was\u201d are not in the Hebrew text, but are implied.
tn The Hebrew word \u05ea\u05bc\u05b7\u05d0\u05b2\u05d5\u05b8\u05d4 (ta\u2019avah, translated \u201cattractive\u201d here) actually means \u201cdesirable.\u201d This term and the later term \u05e0\u05b6\u05d7\u05b0\u05de\u05b8\u05d3 (nekhmad, \u201cdesirable\u201d) are synonyms.sn Attractive (Heb \u201cdesirable\u201d)\u2026desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.
sn This pericope (3:1\u20137) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs \u2013 she took, she ate, she gave, and he ate.
tn The pronoun \u201cit\u201d is not in the Hebrew text, but is supplied (here and also after \u201cate\u201d at the end of this verse) for stylistic reasons.sn She took\u2026and ate it. The critical word now discloses the disobedience: \u201c[she] ate.\u201d Since the Lord God had said, \u201cYou shall not eat,\u201d the main point of the divine inquisition will be, \u201cDid you eat,\u201d meaning, \u201cdid you disobey the command?\u201d The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17\u201319).
tn Heb \u201cthat good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.\u201d On the connection between moral wisdom and the \u201cknowledge of good and evil,\u201d see the note on the word \u201cevil\u201d in 2:9.sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God."}, {"pk": 2824802, "translation": "NET", "book": 1, "chapter": 3, "verse": 7, "text": "Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves."}, {"pk": 2824803, "translation": "NET", "book": 1, "chapter": 3, "verse": 8, "text": "Then the man and his wife heard the sound of the LORD God moving about in the orchard at the breezy time of the day, and they hid from the LORD God among the trees of the orchard.", "comment": "tn The verb used here is the Hitpael, giving the reflexive idea (\u201cthey hid themselves\u201d). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: \u201cI hid.\u201d
tn The Hitpael participle of \u05d4\u05b8\u05dc\u05b8\u05da\u05b0 (halakh, \u201cto walk, to go\u201d) here has an iterative sense, \u201cmoving\u201d or \u201cgoing about.\u201d While a translation of \u201cwalking about\u201d is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.
tn The expression is traditionally rendered \u201ccool of the day,\u201d because the Hebrew word \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) can mean \u201cwind.\u201d U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating \u05d9\u05d5\u05b9\u05dd (yom, usually understood as \u201cday\u201d) to an Akkadian cognate umu (\u201cstorm\u201d) and translates the phrase \u201cin the wind of the storm.\u201d If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case \u05e7\u05d5\u05b9\u05dc \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (qol y\u00ffhvah, \u201csound of the Lord\u201d) may refer to God\u2019s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29)."}, {"pk": 2824804, "translation": "NET", "book": 1, "chapter": 3, "verse": 9, "text": "But the LORD God called to the man and said to him, \u201cWhere are you?\u201d", "comment": "tn The Hebrew verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201cto call\u201d) followed by the preposition \u05d0\u05b6\u05dc\u05be or \u05dc\u05b0 (\u2019el- or l\u00ff, \u201cto, unto\u201d) often carries the connotation of \u201csummon.\u201d
sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of \u201cWhy are you hiding?\u201d"}, {"pk": 2824805, "translation": "NET", "book": 1, "chapter": 3, "verse": 10, "text": "The man replied, \u201cI heard you moving about in the orchard, and I was afraid because I was naked, so I hid.\u201d", "comment": "tn Heb \u201cyour sound.\u201d If one sees a storm theophany here (see the note on the word \u201ctime\u201d in v. 8), then one could translate, \u201cyour powerful voice.\u201d
tn Heb \u201cand he said.\u201d"}, {"pk": 2824806, "translation": "NET", "book": 1, "chapter": 3, "verse": 11, "text": "And the LORD God said, \u201cWho told you that you were naked? Did you eat from the tree that I commanded you not to eat from?\u201d", "comment": "sn The Hebrew word order (\u201cDid you from the tree \u2013 which I commanded you not to eat from it \u2013 eat?\u201d) is arranged to emphasize that the man\u2019s and the woman\u2019s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.
tn Heb \u201cand he said.\u201d The referent (the Lord God) has been specified in the translation for clarity.
sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God\u2019s real concern."}, {"pk": 2824807, "translation": "NET", "book": 1, "chapter": 3, "verse": 12, "text": "The man said, \u201cThe woman whom you gave me, she gave me some fruit from the tree and I ate it.\u201d", "comment": "tn The words \u201csome fruit\u201d here and the pronoun \u201cit\u201d at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.
tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). \u201cThe woman\u201d is the independent nominative absolute; it is picked up by the formal subject, the pronoun \u201cshe\u201d written with the verb (\u201cshe gave\u201d). The point of the construction is to throw the emphasis on \u201cthe woman.\u201d But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: \u201cwhom you gave me.\u201d Ultimately, the man is blaming God for giving him the woman who (from the man\u2019s viewpoint) caused him to sin."}, {"pk": 2824808, "translation": "NET", "book": 1, "chapter": 3, "verse": 13, "text": "So the LORD God said to the woman, \u201cWhat is this you have done?\u201d And the woman replied, \u201cThe serpent tricked me, and I ate.\u201d", "comment": "tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of \u201cWhat in the world have you done?\u201d (see R. J. Williams, Hebrew Syntax, 24, \u00a7118).
tn This verb (the Hiphil of \u05e0\u05b8\u05e9\u05c1\u05b8\u05d0, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).
sn The Hebrew word order puts the subject (\u201cthe serpent\u201d) before the verb here, giving prominence to it."}, {"pk": 2824809, "translation": "NET", "book": 1, "chapter": 3, "verse": 14, "text": "The LORD God said to the serpent, \u201cBecause you have done this, cursed are you above all the wild beasts and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life.", "comment": "sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.
tn The Hebrew word translated \u201ccursed,\u201d a passive participle from \u05d0\u05b8\u05e8\u05b8\u05e8 (\u2019arar), either means \u201cpunished\u201d or \u201cbanished,\u201d depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is \u201ccursed [i.e., punished] are you above [i.e., more than] all the wild beasts.\u201d In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word \u201cground\u201d in 4:11), then the idea is \u201ccursed and banished from all the wild beasts.\u201d In this case the serpent is condemned to isolation from all the other animals.
tn Heb \u201cgo\u201d; \u201cwalk,\u201d but in English \u201ccrawl\u201d or \u201cslither\u201d better describes a serpent\u2019s movement.
sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve \u201ceating dust,\u201d although that is not the diet of the serpent. The idea of being brought low, of \u201ceating dust\u201d as it were, is a symbol of humiliation."}, {"pk": 2824810, "translation": "NET", "book": 1, "chapter": 3, "verse": 15, "text": "And I will put hostility between you and the woman and between your offspring and her offspring; her offspring will attack your head, and you will attack her offspring\u2019s heel.\u201d", "comment": "tn The Hebrew word translated \u201chostility\u201d is derived from the root \u05d0\u05b5\u05d9\u05d1 (\u2019ev, \u201cto be hostile, to be an adversary [or enemy]\u201d). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a \u201cbattle zone,\u201d as it were.
tn Heb \u201cyou will attack him [on] the heel.\u201d The verb (translated \u201cattack\u201d) is repeated here, a fact that is obscured by some translations (e.g., NIV \u201ccrush\u2026strike\u201d). The singular pronoun agrees grammatically with the collective singular noun \u201coffspring.\u201d For other examples of singular verb and pronominal forms being used with the collective singular \u201coffspring,\u201d see Gen 16:10; 22:17; 24:60. The word \u201cheel\u201d is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.sn The etiological nature of v. 15 is apparent, though its relevance for modern western man is perhaps lost because we rarely come face to face with poisonous snakes. Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8; Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans\u2019 rebellion against God. Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ\u2019s victory over Satan (see W. Witfall, \u201cGenesis 3:15 \u2013 a Protevangelium?\u201d CBQ 36 [1974]: 361-65; and R. A. Martin, \u201cThe Earliest Messianic Interpretation of Genesis 3:15,\u201d JBL 84 [1965]: 425-27). In this allegorical approach, the woman\u2019s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb \u201cseed\u201d) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see John 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55\u201357] and then destroying him in the judgment [Rev 12:7\u20139; 20:7\u201310]). However, the grammatical structure of Gen 3:15b does not suggest this view. The repetition of the verb \u201cattack,\u201d as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent\u2019s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman\u2019s \u201cSeed,\u201d how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: \u201che will crush your head, even though you attack his heel\u201d (in which case the second clause is concessive) or \u201che will crush your head as you attack his heel\u201d (the clauses, both of which place the subject before the verb, may indicate synchronic action).
sn You will attack her offspring\u2019s heel. Though the conflict will actually involve the serpent\u2019s offspring (snakes) and the woman\u2019s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman\u2019s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, \u201cYour offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.\u201d Jacob will \u201cspread out\u201d in all directions through his offspring, but the text states the matter as if this will happen to him personally.
tn Or \u201cbut you will\u2026\u201d; or \u201cas they attack your head, you will attack their heel.\u201d The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).
tn Heb \u201che will attack [or \u201cbruise\u201d] you [on] the head.\u201d The singular pronoun and verb agree grammatically with the collective singular noun \u201coffspring.\u201d For other examples of singular verb and pronominal forms being used with the collective singular \u201coffspring,\u201d see Gen 16:10; 22:17; 24:60. The word \u201chead\u201d is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.
sn The Hebrew word translated \u201coffspring\u201d is a collective singular. The text anticipates the ongoing struggle between human beings (the woman\u2019s offspring) and deadly poisonous snakes (the serpent\u2019s offspring). An ancient Jewish interpretation of the passage states: \u201cHe made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.\u201d See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51)."}, {"pk": 2824811, "translation": "NET", "book": 1, "chapter": 3, "verse": 16, "text": "To the woman he said, \u201cI will greatly increase your labor pains; with pain you will give birth to children. You will want to control your husband, but he will dominate you.\u201d", "comment": "tn Heb \u201cyour pain and your conception,\u201d suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like \u201cgood and angry\u201d in English), the second explaining the first. \u201cConception,\u201d if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root \u05d4\u05e8\u05e8 (hrr), not \u05d4\u05e8\u05d4 (hrh), and means \u201ctrembling, pain\u201d (see D. Tsumura, \u201cA Note on \u05d4\u05e8\u05d5\u05b9\u05df (Gen 3,16),\u201d Bib 75 [1994]: 398-400). In this case \u201cpain and trembling\u201d refers to the physical effects of childbirth. The word \u05e2\u05b4\u05e6\u05bc\u05b0\u05d1\u05d5\u05b9\u05df (\u2019its\u00ffvon, \u201cpain\u201d), an abstract noun related to the verb (\u05e2\u05b8\u05e6\u05b7\u05d1, \u2019atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man\u2019s painful toil in the field.
tn Heb \u201cand toward your husband [will be] your desire.\u201d The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun \u05ea\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e7\u05b8\u05d4 (t\u00ffshuqah, \u201cdesire\u201d) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion \u201che will dominate you.\u201d Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin\u2019s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of \u201ccontrol,\u201d for it describes the young man\u2019s desire to \u201chave his way sexually\u201d with the young woman.) In Gen 3:16 the Lord announces a struggle, a conflict between the man and the woman. She will desire to control him, but he will dominate her instead. This interpretation also fits the tone of the passage, which is a judgment oracle. See further Susan T. Foh, \u201cWhat is the Woman\u2019s Desire?\u201d WTJ 37 (1975): 376-83.
tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.
tn The Hebrew verb \u05de\u05b8\u05e9\u05c1\u05b7\u05dc (mashal) means \u201cto rule over,\u201d but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, \u201cbut he will want to dominate you.\u201d In this case, the Lord simply announces the struggle without indicating who will emerge victorious.sn This passage is a judgment oracle. It announces that conflict between man and woman will become the norm in human society. It does not depict the NT ideal, where the husband sacrificially loves his wife, as Christ loved the church, and where the wife recognizes the husband\u2019s loving leadership in the family and voluntarily submits to it. Sin produces a conflict or power struggle between the man and the woman, but in Christ man and woman call a truce and live harmoniously (Eph 5:18\u201332)."}, {"pk": 2824812, "translation": "NET", "book": 1, "chapter": 3, "verse": 17, "text": "But to Adam he said, \u201cBecause you obeyed your wife and ate from the tree about which I commanded you, \u2018You must not eat from it,\u2019 cursed is the ground thanks to you; in painful toil you will eat of it all the days of your life.", "comment": "tn The idiom \u201clisten to the voice of\u201d often means \u201cobey.\u201d The man \u201cobeyed\u201d his wife and in the process disobeyed God.
tn The Hebrew phrase \u05d1\u05bc\u05b7\u05e2\u05b2\u05d1\u05d5\u05bc\u05e8\u05b6\u05da\u05b8 (ba\u2019avurekha) is more literally translated \u201con your account\u201d or \u201cbecause of you.\u201d The idiomatic \u201cthanks to you\u201d in the translation tries to capture the point of this expression.
sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a \u201cmeasure for measure\u201d justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.
sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.
tn Since there is no article on the word, the personal name is used, rather than the generic \u201cthe man\u201d (cf. NRSV)."}, {"pk": 2824813, "translation": "NET", "book": 1, "chapter": 3, "verse": 18, "text": "It will produce thorns and thistles for you, but you will eat the grain of the field.", "comment": "tn The Hebrew term \u05e2\u05b5\u05e9\u05c2\u05b6\u05d1 (\u2019esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines."}, {"pk": 2824814, "translation": "NET", "book": 1, "chapter": 3, "verse": 19, "text": "By the sweat of your brow you will eat food until you return to the ground, for out of it you were taken; for you are dust, and to dust you will return.\u201d", "comment": "tn The expression \u201cthe sweat of your brow\u201d is a metonymy, the sweat being the result of painful toil in the fields.
sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.
sn Until you return to the ground. The theme of humankind\u2019s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard\u2019s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride."}, {"pk": 2824815, "translation": "NET", "book": 1, "chapter": 3, "verse": 20, "text": "The man named his wife Eve, because she was the mother of all the living.", "comment": "sn The name Eve means \u201cLiving one\u201d or \u201cLife-giver\u201d in Hebrew.
tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses \u201csaying\u201d; where the narrator explains it, the explanatory clause is typically used.
tn The explanation of the name forms a sound play (paronomasia) with the name. \u201cEve\u201d is \u05d7\u05b7\u05d5\u05bc\u05b8\u05d4 (khavvah) and \u201cliving\u201d is \u05d7\u05b7\u05d9 (khay). The name preserves the archaic form of the verb \u05d7\u05b8\u05d9\u05b8\u05d4 (khayah, \u201cto live\u201d) with the middle vav (\u05d5) instead of yod (\u05d9). The form \u05d7\u05b7\u05d9 (khay) is derived from the normal form \u05d7\u05b7\u05d9\u05bc\u05b8\u05d4 (khayyah). Compare the name Yahweh (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4) explained from \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah, \u201cto be\u201d) rather than from \u05d4\u05b7\u05d5\u05b8\u05d4 (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, \u201cDer Name Eva,\u201d ArOr 26 (1958): 636-56; and A. F. Key, \u201cThe Giving of Proper Names in the OT,\u201d JBL 83 (1964): 55-59.
tn Or \u201cAdam\u201d; however, the Hebrew term has the definite article here."}, {"pk": 2824816, "translation": "NET", "book": 1, "chapter": 3, "verse": 21, "text": "The LORD God made garments from skin for Adam and his wife, and clothed them.", "comment": "sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man\u2019s and woman\u2019s condition."}, {"pk": 2824817, "translation": "NET", "book": 1, "chapter": 3, "verse": 22, "text": "And the LORD God said, \u201cNow that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.\u201d", "comment": "tn Heb \u201cand now, lest he stretch forth.\u201d Following the foundational clause, this clause forms the main point. It is introduced with the particle \u05e4\u05bc\u05b6\u05df (pen) which normally introduces a negative purpose, \u201clest\u2026.\u201d The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.
tn The particle \u05d4\u05b5\u05df (hen) introduces a foundational clause, usually beginning with \u201csince, because, now.\u201d
sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.
tn The infinitive explains in what way the man had become like God: \u201cknowing good and evil.\u201d"}, {"pk": 2824818, "translation": "NET", "book": 1, "chapter": 3, "verse": 23, "text": "So the LORD God expelled him from the orchard in Eden to cultivate the ground from which he had been taken.", "comment": "tn The verb is the Piel preterite of \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man\u2019s \u201csending out\u201d his hand, the Lord \u201csends him out.\u201d"}, {"pk": 2824819, "translation": "NET", "book": 1, "chapter": 3, "verse": 24, "text": "When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.", "comment": "tn Heb \u201cthe flame of the sword that turns round and round.\u201d The noun \u201cflame\u201d is qualified by the genitive of specification, \u201cthe sword,\u201d which in turn is modified by the attributive participle \u201cwhirling.\u201d The Hitpael of the verb \u201cturn\u201d has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.
tn Or \u201cplaced in front.\u201d Directions in ancient Israel were given in relation to the east rather than the north.
tn The verb with the vav (\u05d5) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.
tn The Hebrew word is traditionally transliterated \u201cthe cherubim.\u201dsn Angelic sentries (Heb \u201ccherubim\u201d). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, \u201cThe Gates of Hell and the Guardian Angels of Paradise,\u201d JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O\u2019Connor, TDOT 7:307-19.)"}, {"pk": 2824820, "translation": "NET", "book": 1, "chapter": 4, "verse": 1, "text": "Now the man had marital relations with his wife Eve, and she became pregnant and gave birth to Cain. Then she said, \u201cI have created a man just as the LORD did!\u201d", "comment": "tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
tn Here is another sound play (paronomasia) on a name. The sound of the verb \u05e7\u05b8\u05e0\u05b4\u05d9\u05ea\u05b4\u05d9 (qaniti, \u201cI have created\u201d) reflects the sound of the name Cain in Hebrew (\u05e7\u05b7\u05d9\u05b4\u05df, qayin) and gives meaning to it. The saying uses the Qal perfect of \u05e7\u05b8\u05e0\u05b8\u05d4 (qanah). There are two homonymic verbs with this spelling, one meaning \u201cobtain, acquire\u201d and the other meaning \u201ccreate\u201d (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
tn Or \u201cshe conceived.\u201d
tn Heb \u201cthe man knew,\u201d a frequent euphemism for sexual relations.
tn Heb \u201cwith the Lord.\u201d The particle \u05d0\u05b6\u05ea\u05be (\u2019et) is not the accusative/object sign, but the preposition \u201cwith\u201d as the ancient versions attest. Some take the preposition in the sense of \u201cwith the help of\u201d (see BDB 85 s.v. \u05d0\u05b5\u05ea; cf. NEB, NIV, NRSV), while others prefer \u201calong with\u201d in the sense of \u201clike, equally with, in common with\u201d (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand \u05d0\u05b6\u05ea\u05be as the accusative/object sign and translate, \u201cI have acquired a man \u2013 the Lord.\u201d They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent\u2019s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word \u201cheel\u201d).sn Since Exod 6:3 seems to indicate that the name Yahweh (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, y\u00ffhvah, translated Lord) was first revealed to Moses (see also Exod 3:14), it is odd to see it used in quotations in Genesis by people who lived long before Moses. This problem has been resolved in various ways: (1) Source critics propose that Exod 6:3 is part of the \u201cP\u201d (or priestly) tradition, which is at odds with the \u201cJ\u201d (or Yahwistic) tradition. (2) Many propose that \u201cname\u201d in Exod 6:3 does not refer to the divine name per se, but to the character suggested by the name. God appeared to the patriarchs primarily in the role of El Shaddai, the giver of fertility, not as Yahweh, the one who fulfills his promises. In this case the patriarchs knew the name Yahweh, but had not experienced the full significance of the name. In this regard it is possible that Exod 6:3b should not be translated as a statement of denial, but as an affirmation followed by a rhetorical question implying that the patriarchs did indeed know God by the name of Yahweh, just as they knew him as El Shaddai. D. A. Garrett, following the lead of F. Andersen, sees Exod 6:2\u20133 as displaying a paneled A/B parallelism and translates them as follows: (A) \u201cI am Yahweh.\u201d (B) \u201cAnd I made myself known to Abraham\u2026as El Shaddai.\u201d (A) \u201cAnd my name is Yahweh\u201d; (B) \u201cDid I not make myself known to them?\u201d (D. A. Garrett, Rethinking Genesis, 21). However, even if one translates the text this way, the Lord\u2019s words do not necessarily mean that he made the name Yahweh known to the fathers. God is simply affirming that he now wants to be called Yahweh (see Exod 3:14\u201316) and that he revealed himself in prior times as El Shaddai. If we stress the parallelism with B, the implied answer to the concluding question might be: \u201cYes, you did make yourself known to them \u2013 as El Shaddai!\u201d The main point of the verse would be that El Shaddai, the God of the fathers, and the God who has just revealed himself to Moses as Yahweh are one and the same. (3) G. J. Wenham suggests that pre-Mosaic references to Yahweh are the product of the author/editor of Genesis, who wanted to be sure that Yahweh was identified with the God of the fathers. In this regard, note how Yahweh is joined with another divine name or title in Gen 9:26\u201327; 14:22; 15:2, 8; 24:3, 7, 12, 27, 42, 48; 27:20; 32:9. The angel uses the name Yahweh when instructing Hagar concerning her child\u2019s name, but the actual name (Ishma-el, \u201cEl hears\u201d) suggests that El, not Yahweh, originally appeared in the angel\u2019s statement (16:11). In her response to the angel Hagar calls God El, not Yahweh (16:13). In 22:14 Abraham names the place of sacrifice \u201cYahweh Will Provide\u201d (cf. v. 16), but in v. 8 he declares, \u201cGod will provide.\u201d God uses the name Yahweh when speaking to Jacob at Bethel (28:13) and Jacob also uses the name when he awakens from the dream (28:16). Nevertheless he names the place Beth-el (\u201chouse of El\u201d). In 31:49 Laban prays, \u201cMay Yahweh keep watch,\u201d but in v. 50 he declares, \u201cGod is a witness between you and me.\u201d Yahweh\u2019s use of the name in 15:7 and 18:14 may reflect theological idiom, while the use in 18:19 is within a soliloquy. (Other uses of Yahweh in quotations occur in 16:2, 5; 24:31, 35, 40, 42, 44, 48, 50, 51, 56; 26:22, 28\u201329; 27:7, 27; 29:32\u201335; 30:24, 30; 49:18. In these cases there is no contextual indication that a different name was originally used.) For a fuller discussion of this proposal, see G. J. Wenham, \u201cThe Religion of the Patriarchs,\u201d Essays on the Patriarchal Narratives, 189-93."}, {"pk": 2824821, "translation": "NET", "book": 1, "chapter": 4, "verse": 2, "text": "Then she gave birth to his brother Abel. Abel took care of the flocks, while Cain cultivated the ground.", "comment": "tn Heb \u201cAnd she again gave birth.\u201d
sn The name Abel is not defined here in the text, but the tone is ominous. Abel\u2019s name, the Hebrew word \u05d4\u05b6\u05d1\u05b6\u05dc (hevel), means \u201cbreath, vapor, vanity,\u201d foreshadowing Abel\u2019s untimely and premature death.
tn Heb \u201cand Abel was a shepherd of the flock, and Cain was a worker of the ground.\u201d The designations of the two occupations are expressed with active participles, \u05e8\u05b9\u05e2\u05b5\u05d4 (ro\u2019eh, \u201cshepherd\u201d) and \u05e2\u05b9\u05d1\u05b5\u05d3 (\u2019oved, \u201cworker\u201d). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground."}, {"pk": 2824822, "translation": "NET", "book": 1, "chapter": 4, "verse": 3, "text": "At the designated time Cain brought some of the fruit of the ground for an offering to the LORD.", "comment": "tn Heb \u201cAnd it happened at the end of days.\u201d The clause indicates the passing of a set period of time leading up to offering sacrifices.
tn The Hebrew term \u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4 (minkhah, \u201coffering\u201d) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer."}, {"pk": 2824823, "translation": "NET", "book": 1, "chapter": 4, "verse": 4, "text": "But Abel brought some of the firstborn of his flock \u2014 even the fattest of them. And the LORD was pleased with Abel and his offering,", "comment": "tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: \u201cfrom the firstborn\u201d and \u201cfrom the fattest of them.\u201d These also could be interpreted as a hendiadys: \u201cfrom the fattest of the firstborn of the flock.\u201d Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, \u201csome of the firstborn of his flock, even some of their fat portions\u201d (cf. NEB, NIV, NRSV).sn Here are two types of worshipers \u2013 one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.
tn The Hebrew verb \u05e9\u05c1\u05b8\u05e2\u05b8\u05d4 (sha\u2019ah) simply means \u201cto gaze at, to have regard for, to look on with favor [or \u201cwith devotion\u201d].\u201d The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
tn Heb \u201cBut Abel brought, also he\u2026.\u201d The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain\u2019s offering and Abel\u2019s."}, {"pk": 2824824, "translation": "NET", "book": 1, "chapter": 4, "verse": 5, "text": "but with Cain and his offering he was not pleased. So Cain became very angry, and his expression was downcast.", "comment": "sn The Letter to the Hebrews explains the difference between the brothers as one of faith \u2013 Abel by faith offered a better sacrifice. Cain\u2019s offering as well as his reaction to God\u2019s displeasure did not reflect faith. See further B. K. Waltke, \u201cCain and His Offering,\u201d WTJ 48 (1986): 363-72.
tn Heb \u201cand it was hot to Cain.\u201d This Hebrew idiom means that Cain \u201cburned\u201d with anger.
tn Heb \u201cAnd his face fell.\u201d The idiom means that the inner anger is reflected in Cain\u2019s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace."}, {"pk": 2824825, "translation": "NET", "book": 1, "chapter": 4, "verse": 6, "text": "Then the LORD said to Cain, \u201cWhy are you angry, and why is your expression downcast?"}, {"pk": 2824826, "translation": "NET", "book": 1, "chapter": 4, "verse": 7, "text": "Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it.\u201d", "comment": "tn Heb \u201cand toward you [is] its desire, but you must rule over it.\u201d As in Gen 3:16, the Hebrew noun \u201cdesire\u201d refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (\u201cyou can have [or \u201care capable of having\u201d] mastery over it.\u201d). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, \u201cLinguistic and Thematic Links Between Genesis 4:1\u20136 and Genesis 2\u20133,\u201d JETS 23 (1980): 297-306.
tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.
tn The Hebrew text is difficult, because only one word occurs, \u05e9\u05c2\u05b0\u05d0\u05b5\u05ea (s\u00ff\u2019et), which appears to be the infinitive construct from the verb \u201cto lift up\u201d (\u05e0\u05b8\u05d0\u05b8\u05e9\u05c2, na\u2019as). The sentence reads: \u201cIf you do well, uplifting.\u201d On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: \u201cIf you do not do well, sin is crouching\u2026.\u201d Not doing well leads to sinful attack; doing well leads to victory and God\u2019s blessing.
tn The Hebrew term translated \u201ccrouching\u201d (\u05e8\u05b9\u05d1\u05b5\u05e5, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, \u201cSin is the demon at the door\u201d (see E. A. Speiser, Genesis [AB], 29, 32-33)."}, {"pk": 2824827, "translation": "NET", "book": 1, "chapter": 4, "verse": 8, "text": "Cain said to his brother Abel, \u201cLet\u2019s go out to the field.\u201d While they were in the field, Cain attacked his brother Abel and killed him.", "comment": "tc The MT has simply \u201cand Cain said to Abel his brother,\u201d omitting Cain\u2019s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, \u201ca sudden silence\u201d to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain\u2019s words, \u201cLet\u2019s go out to the field,\u201d preserve the original reading here. After writing \u05d0\u05b8\u05d7\u05b4\u05d9\u05d5 (\u2019akhiyv, \u201chis brother\u201d), a scribe\u2019s eye may have jumped to the end of the form \u05d1\u05bc\u05b7\u05e9\u05c2\u05bc\u05b8\u05d3\u05b6\u05d4 (basadeh, \u201cto the field\u201d) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence \u05d9\u05d5 (yod-vav) on \u05d0\u05b8\u05d7\u05b4\u05d9\u05d5 is graphically similar to the final \u05d4 (he) on \u05d1\u05bc\u05b7\u05e9\u05c2\u05bc\u05b8\u05d3\u05b6\u05d4.
tn Heb \u201carose against\u201d (in a hostile sense).
sn The word \u201cbrother\u201d appears six times in vv. 8\u201311, stressing the shocking nature of Cain\u2019s fratricide (see 1 John 3:12)."}, {"pk": 2824828, "translation": "NET", "book": 1, "chapter": 4, "verse": 9, "text": "Then the LORD said to Cain, \u201cWhere is your brother Abel?\u201d And he replied, \u201cI don\u2019t know! Am I my brother\u2019s guardian?\u201d", "comment": "sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9\u201313), asking for an explanation of what has happened.
tn Heb \u201cThe one guarding my brother [am] I?\u201dsn Am I my brother\u2019s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother\u2019s fate, especially if he wanted to kill him. See P. A. Riemann, \u201cAm I My Brother\u2019s Keeper?\u201d Int 24 (1970): 482-91."}, {"pk": 2824829, "translation": "NET", "book": 1, "chapter": 4, "verse": 10, "text": "But the LORD said, \u201cWhat have you done? The voice of your brother\u2019s blood is crying out to me from the ground!", "comment": "sn What have you done? Again the Lord\u2019s question is rhetorical (see Gen 3:13), condemning Cain for his sin.
tn The word \u201cvoice\u201d is a personification; the evidence of Abel\u2019s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, \u201cThe Biblical Use of the Term \u2018Blood,\u2019\u201d JTS 6 (1955/56): 77-82."}, {"pk": 2824830, "translation": "NET", "book": 1, "chapter": 4, "verse": 11, "text": "So now, you are banished from the ground, which has opened its mouth to receive your brother\u2019s blood from your hand.", "comment": "tn Heb \u201ccursed are you from the ground.\u201d As in Gen 3:14, the word \u201ccursed,\u201d a passive participle from \u05d0\u05b8\u05e8\u05b8\u05e8 (\u2019arar), either means \u201cpunished\u201d or \u201cbanished,\u201d depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is \u201ccursed (i.e., punished) are you from [i.e., \u201cthrough the agency of\u201d] the ground\u201d (see v. 12a). If the preposition is taken as separative, then the idea is \u201ccursed and banished from the ground.\u201d In this case the ground rejects Cain\u2019s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14)."}, {"pk": 2824831, "translation": "NET", "book": 1, "chapter": 4, "verse": 12, "text": "When you try to cultivate the ground it will no longer yield its best for you. You will be a homeless wanderer on the earth.\u201d", "comment": "tn Two similar sounding synonyms are used here: \u05e0\u05b8\u05e2 \u05d5\u05b8\u05e0\u05b8\u05d3 (na\u2019 vanad, \u201ca wanderer and a fugitive\u201d). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include \u201ca wandering fugitive\u201d and a \u201cceaseless wanderer\u201d (cf. NIV).
tn Heb \u201cit will not again (\u05ea\u05b9\u05e1\u05b5\u05e3, tosef) give (\u05ea\u05bc\u05b5\u05ea, tet),\u201d meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
tn Heb \u201cits strength.\u201d
tn Heb \u201cwork.\u201d"}, {"pk": 2824832, "translation": "NET", "book": 1, "chapter": 4, "verse": 13, "text": "Then Cain said to the LORD, \u201cMy punishment is too great to endure!", "comment": "tn The primary meaning of the Hebrew word \u05e2\u05b8\u05d5\u05b9\u05df (\u2019avon) is \u201csin, iniquity.\u201d But by metonymy it can refer to the \u201cguilt\u201d of sin, or to \u201cpunishment\u201d for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain\u2019s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.
tn Heb \u201cgreat is my punishment from bearing.\u201d The preposition \u05de\u05b4\u05df (min, \u201cfrom\u201d) is used here in a comparative sense."}, {"pk": 2824833, "translation": "NET", "book": 1, "chapter": 4, "verse": 14, "text": "Look! You are driving me off the land today, and I must hide from your presence. I will be a homeless wanderer on the earth; whoever finds me will kill me.\u201d", "comment": "tn Heb \u201cfrom upon the surface of the ground.\u201d
sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8\u201310."}, {"pk": 2824834, "translation": "NET", "book": 1, "chapter": 4, "verse": 15, "text": "But the LORD said to him, \u201cAll right then, if anyone kills Cain, Cain will be avenged seven times as much.\u201d Then the LORD put a special mark on Cain so that no one who found him would strike him down.", "comment": "sn God becomes Cain\u2019s protector. Here is common grace \u2013 Cain and his community will live on under God\u2019s care, but without salvation.
sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression \u201cseven times over,\u201d see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
tn Heb \u201csign\u201d; \u201creminder.\u201d The term \u201csign\u201d is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the \u201csign\u201d was. It must have been some outward, visual reminder of Cain\u2019s special protected status.
tn The Hebrew term \u05dc\u05b8\u05db\u05b5\u05df (lakhen, \u201ctherefore\u201d) in this context carries the sense of \u201cOkay,\u201d or \u201cin that case then I will do this.\u201d"}, {"pk": 2824835, "translation": "NET", "book": 1, "chapter": 4, "verse": 16, "text": "So Cain went out from the presence of the LORD and lived in the land of Nod, east of Eden.", "comment": "sn The name Nod means \u201cwandering\u201d in Hebrew (see vv. 12, 14)."}, {"pk": 2824836, "translation": "NET", "book": 1, "chapter": 4, "verse": 17, "text": "Cain had marital relations with his wife, and she became pregnant and gave birth to Enoch. Cain was building a city, and he named the city after his son Enoch.", "comment": "tn Heb \u201cknew,\u201d a frequent euphemism for sexual relations.
tn Or \u201cshe conceived.\u201d
tn Heb \u201caccording to the name of.\u201d"}, {"pk": 2824837, "translation": "NET", "book": 1, "chapter": 4, "verse": 18, "text": "To Enoch was born Irad, and Irad was the father of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.", "comment": "tn Heb \u201cand Irad fathered.\u201d"}, {"pk": 2824838, "translation": "NET", "book": 1, "chapter": 4, "verse": 19, "text": "Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah."}, {"pk": 2824839, "translation": "NET", "book": 1, "chapter": 4, "verse": 20, "text": "Adah gave birth to Jabal; he was the first of those who live in tents and keep livestock.", "comment": "tn Heb \u201cfather.\u201d In this passage the word \u201cfather\u201d means \u201cfounder,\u201d referring to the first to establish such lifestyles and occupations.
tn The word \u201ckeep\u201d is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are \u201ctend,\u201d \u201craise\u201d (NIV), or \u201chave\u201d (NRSV)."}, {"pk": 2824840, "translation": "NET", "book": 1, "chapter": 4, "verse": 21, "text": "The name of his brother was Jubal; he was the first of all who play the harp and the flute."}, {"pk": 2824841, "translation": "NET", "book": 1, "chapter": 4, "verse": 22, "text": "Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.", "comment": "tn The traditional rendering here, \u201cwho forged\u201d (or \u201ca forger of\u201d) is now more commonly associated with counterfeit or fraud (e.g., \u201cforged copies\u201d or \u201cforged checks\u201d) than with the forging of metal. The phrase \u201cheated metal and shaped [it]\u201d has been used in the translation instead."}, {"pk": 2824842, "translation": "NET", "book": 1, "chapter": 4, "verse": 23, "text": "Lamech said to his wives, \u201cAdah and Zillah! Listen to me! You wives of Lamech, hear my words! I have killed a man for wounding me, a young man for hurting me.", "comment": "tn The Hebrew term \u05d9\u05b6\u05dc\u05b6\u05d3 (yeled) probably refers to a youthful warrior here, not a child."}, {"pk": 2824843, "translation": "NET", "book": 1, "chapter": 4, "verse": 24, "text": "If Cain is to be avenged seven times as much, then Lamech seventy-seven times!\u201d", "comment": "sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God\u2019s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain\u2019s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of \u201cseventy-seven,\u201d a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech."}, {"pk": 2824844, "translation": "NET", "book": 1, "chapter": 4, "verse": 25, "text": "And Adam had marital relations with his wife again, and she gave birth to a son. She named him Seth, saying, \u201cGod has given me another child in place of Abel because Cain killed him.\u201d", "comment": "tn Heb \u201cknew,\u201d a frequent euphemism for sexual relations.
sn The name Seth probably means something like \u201cplaced\u201d; \u201cappointed\u201d; \u201cset\u201d; \u201cgranted,\u201d assuming it is actually related to the verb that is used in the sentiment. At any rate, the name \u05e9\u05c1\u05b5\u05ea (shet) and the verb \u05e9\u05c1\u05b8\u05ea (shat, \u201cto place, to appoint, to set, to grant\u201d) form a wordplay (paronomasia).
tn Heb \u201coffspring.\u201d"}, {"pk": 2824845, "translation": "NET", "book": 1, "chapter": 4, "verse": 26, "text": "And a son was also born to Seth, whom he named Enosh. At that time people began to worship the LORD.", "comment": "tn The word \u201cpeople\u201d is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. \u201cTo call was begun\u201d can be interpreted to mean that people began to call.
tn Heb \u201ccall in the name.\u201d The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116."}, {"pk": 2824846, "translation": "NET", "book": 1, "chapter": 5, "verse": 1, "text": "This is the record of the family line of Adam. When God created humankind, he made them in the likeness of God.", "comment": "tn The Hebrew text has \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam).
tn Heb \u201cbook\u201d or \u201croll.\u201d Cf. NIV \u201cwritten account\u201d; NRSV \u201clist.\u201d
tn Heb \u201cgenerations.\u201d See the note on the phrase \u201cthis is the account of\u201d in 2:4.
tn Heb \u201chim.\u201d The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam). However, the next verse makes it clear that \u05d0\u05b8\u05d3\u05b8\u05dd is collective here and refers to \u201chumankind,\u201d so it is preferable to translate the pronoun with the English plural."}, {"pk": 2824847, "translation": "NET", "book": 1, "chapter": 5, "verse": 2, "text": "He created them male and female; when they were created, he blessed them and named them \u201chumankind.\u201d", "comment": "tn The Hebrew word used here is \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam)."}, {"pk": 2824848, "translation": "NET", "book": 1, "chapter": 5, "verse": 3, "text": "When Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.", "comment": "tn Heb \u201cand Adam lived 130 years.\u201d In the translation the verb is subordinated to the following verb, \u201cand he fathered,\u201d and rendered as a temporal clause."}, {"pk": 2824849, "translation": "NET", "book": 1, "chapter": 5, "verse": 4, "text": "The length of time Adam lived after he became the father of Seth was 800 years; during this time he had other sons and daughters.", "comment": "tn Heb \u201che fathered.\u201d
tn The word \u201cother\u201d is not in the Hebrew text, but is supplied for stylistic reasons.
tn Heb \u201cThe days of Adam.\u201d"}, {"pk": 2824850, "translation": "NET", "book": 1, "chapter": 5, "verse": 5, "text": "The entire lifetime of Adam was 930 years, and then he died.", "comment": "sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, \u201cThe Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,\u201d AUSS 16 (1978): 361-74; idem, \u201cGenesis 5 and 11,\u201d Origins 7 (1980): 23-37.
tn Heb \u201call the days of Adam which he lived\u201d"}, {"pk": 2824851, "translation": "NET", "book": 1, "chapter": 5, "verse": 6, "text": "When Seth had lived 105 years, he became the father of Enosh.", "comment": "tn Heb \u201che fathered.\u201d"}, {"pk": 2824852, "translation": "NET", "book": 1, "chapter": 5, "verse": 7, "text": "Seth lived 807 years after he became the father of Enosh, and he had other sons and daughters.", "comment": "tn Here and in vv. 10, 13, 16, 19 the word \u201cother\u201d is not in the Hebrew text, but is supplied for stylistic reasons.
tn Heb \u201che fathered.\u201d"}, {"pk": 2824853, "translation": "NET", "book": 1, "chapter": 5, "verse": 8, "text": "The entire lifetime of Seth was 912 years, and then he died."}, {"pk": 2824854, "translation": "NET", "book": 1, "chapter": 5, "verse": 9, "text": "When Enosh had lived 90 years, he became the father of Kenan."}, {"pk": 2824855, "translation": "NET", "book": 1, "chapter": 5, "verse": 10, "text": "Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters."}, {"pk": 2824856, "translation": "NET", "book": 1, "chapter": 5, "verse": 11, "text": "The entire lifetime of Enosh was 905 years, and then he died."}, {"pk": 2824857, "translation": "NET", "book": 1, "chapter": 5, "verse": 12, "text": "When Kenan had lived 70 years, he became the father of Mahalalel."}, {"pk": 2824858, "translation": "NET", "book": 1, "chapter": 5, "verse": 13, "text": "Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters."}, {"pk": 2824859, "translation": "NET", "book": 1, "chapter": 5, "verse": 14, "text": "The entire lifetime of Kenan was 910 years, and then he died."}, {"pk": 2824860, "translation": "NET", "book": 1, "chapter": 5, "verse": 15, "text": "When Mahalalel had lived 65 years, he became the father of Jared."}, {"pk": 2824861, "translation": "NET", "book": 1, "chapter": 5, "verse": 16, "text": "Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters."}, {"pk": 2824862, "translation": "NET", "book": 1, "chapter": 5, "verse": 17, "text": "The entire lifetime of Mahalalel was 895 years, and then he died."}, {"pk": 2824863, "translation": "NET", "book": 1, "chapter": 5, "verse": 18, "text": "When Jared had lived 162 years, he became the father of Enoch."}, {"pk": 2824864, "translation": "NET", "book": 1, "chapter": 5, "verse": 19, "text": "Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters."}, {"pk": 2824865, "translation": "NET", "book": 1, "chapter": 5, "verse": 20, "text": "The entire lifetime of Jared was 962 years, and then he died."}, {"pk": 2824866, "translation": "NET", "book": 1, "chapter": 5, "verse": 21, "text": "When Enoch had lived 65 years, he became the father of Methuselah."}, {"pk": 2824867, "translation": "NET", "book": 1, "chapter": 5, "verse": 22, "text": "After he became the father of Methuselah, Enoch walked with God for 300 years, and he had other sons and daughters.", "comment": "sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he \u201cwalked with God.\u201d The rare expression \u201cwalked with\u201d (the Hitpael form of the verb \u05d4\u05b8\u05dc\u05b8\u05da\u05b0, halakh, \u201cto walk\u201d collocated with the preposition \u05d0\u05b6\u05ea, \u2019et, \u201cwith\u201d) is used in 1 Sam 25:15 to describe how David\u2019s men maintained a cordial and cooperative relationship with Nabal\u2019s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God \u201cgot along.\u201d This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, \u201cWalking with God,\u201d EvQ 46 (1974): 117-18.
tn Heb \u201cand Enoch walked with God, after he became the father of Methuselah, [for] 300 years.\u201d
tn The word \u201cother\u201d is not in the Hebrew text, but is supplied for stylistic reasons."}, {"pk": 2824868, "translation": "NET", "book": 1, "chapter": 5, "verse": 23, "text": "The entire lifetime of Enoch was 365 years."}, {"pk": 2824869, "translation": "NET", "book": 1, "chapter": 5, "verse": 24, "text": "Enoch walked with God, and then he disappeared because God took him away.", "comment": "tn The Hebrew construction has the negative particle \u05d0\u05b5\u05d9\u05df (\u2019en, \u201cthere is not,\u201d \u201cthere was not\u201d) with a pronominal suffix, \u201che was not.\u201d Instead of saying that Enoch died, the text says he no longer was present.
sn The text simply states that God took Enoch. Similar language is used of Elijah\u2019s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him."}, {"pk": 2824870, "translation": "NET", "book": 1, "chapter": 5, "verse": 25, "text": "When Methuselah had lived 187 years, he became the father of Lamech."}, {"pk": 2824871, "translation": "NET", "book": 1, "chapter": 5, "verse": 26, "text": "Methuselah lived 782 years after he became the father of Lamech, and he had other sons and daughters.", "comment": "tn The word \u201cother\u201d is not in the Hebrew text, but is supplied for stylistic reasons."}, {"pk": 2824872, "translation": "NET", "book": 1, "chapter": 5, "verse": 27, "text": "The entire lifetime of Methuselah was 969 years, and then he died."}, {"pk": 2824873, "translation": "NET", "book": 1, "chapter": 5, "verse": 28, "text": "When Lamech had lived 182 years, he had a son."}, {"pk": 2824874, "translation": "NET", "book": 1, "chapter": 5, "verse": 29, "text": "He named him Noah, saying, \u201cThis one will bring us comfort from our labor and from the painful toil of our hands because of the ground that the LORD has cursed.\u201d", "comment": "tn The Hebrew verb \u05d9\u05b0\u05e0\u05b7\u05d7\u05b2\u05de\u05b5\u05e0\u05d5\u05bc (y\u00ffnakhamenu) is from the root \u05e0\u05b8\u05d7\u05b8\u05dd (nakham), which means \u201cto comfort\u201d in the Piel verbal stem. The letters \u05e0 (nun) and \u05d7 (heth) pick up the sounds in the name \u201cNoah,\u201d forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech\u2019s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, \u201cThe Interpretations of the Name Noah in Genesis 5:29,\u201d JBL 48 (1929): 138-43.
sn The name Noah appears to be related to the Hebrew word \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201cto rest\u201d). There are several wordplays on the name \u201cNoah\u201d in the story of the flood."}, {"pk": 2824875, "translation": "NET", "book": 1, "chapter": 5, "verse": 30, "text": "Lamech lived 595 years after he became the father of Noah, and he had other sons and daughters.", "comment": "tn The word \u201cother\u201d is not in the Hebrew text, but is supplied for stylistic reasons."}, {"pk": 2824876, "translation": "NET", "book": 1, "chapter": 5, "verse": 31, "text": "The entire lifetime of Lamech was 777 years, and then he died."}, {"pk": 2824877, "translation": "NET", "book": 1, "chapter": 5, "verse": 32, "text": "After Noah was 500 years old, he became the father of Shem, Ham, and Japheth.", "comment": "tn Heb \u201cNoah.\u201d The pronoun (\u201che\u201d) has been employed in the translation for stylistic reasons."}, {"pk": 2824878, "translation": "NET", "book": 1, "chapter": 6, "verse": 1, "text": "When humankind began to multiply on the face of the earth, and daughters were born to them,", "comment": "tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam): \u201chumankind.\u201d
tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, \u201cwith daughters being born to them.\u201d For another example of such a disjunctive clause following the construction \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9\u05db\u05bc\u05b4\u05d9 (vay\u00ffhiki, \u201cand it came to pass when\u201d), see 2 Sam 7:1.
tn The pronominal suffix is third masculine plural, indicating that the antecedent \u201chumankind\u201d is collective."}, {"pk": 2824879, "translation": "NET", "book": 1, "chapter": 6, "verse": 2, "text": "the sons of God saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.", "comment": "sn The Hebrew phrase translated \u201csons of God\u201d (\u05d1\u05b0\u05e0\u05b5\u05d9\u05be\u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd, b\u00ffne-ha\u2019elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the \u201csons of God\u201d are distinct from \u201chumankind,\u201d suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the \u201csons of God,\u201d however. Some argue that the \u201csons of God\u201d were members of Seth\u2019s line, traced back to God through Adam in Gen 5, while the \u201cdaughters of humankind\u201d were descendants of Cain. But, as noted above, the text distinguishes the \u201csons of God\u201d from humankind (which would include the Sethites as well as the Cainites) and suggests that the \u201cdaughters of humankind\u201d are human women in general, not just Cainites. (3) Others identify the \u201csons of God\u201d as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase \u201csons of God\u201d in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135."}, {"pk": 2824880, "translation": "NET", "book": 1, "chapter": 6, "verse": 3, "text": "So the LORD said, \u201cMy spirit will not remain in humankind indefinitely, since they are mortal. They will remain for 120 more years.\u201d", "comment": "tn The verb form \u05d9\u05b8\u05d3\u05d5\u05b9\u05df (yadon) only occurs here. Some derive it from the verbal root \u05d3\u05bc\u05b4\u05d9\u05df (din, \u201cto judge\u201d) and translate \u201cstrive\u201d or \u201ccontend with\u201d (so NIV), but in this case one expects the form to be \u05d9\u05b8\u05d3\u05b4\u05d9\u05df (yadin). The Old Greek has \u201cremain with,\u201d a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord\u2019s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning \u201cprotect\u201d or \u201cshield.\u201d In this case, the Lord\u2019s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, \u201cYDWN, Gen. 6:3,\u201d JBL 75 [1956]: 126-29).
tn The form \u05d1\u05bc\u05b0\u05e9\u05c1\u05b7\u05d2\u05bc\u05b7\u05dd (b\u00ffshagam) appears to be a compound of the preposition \u05d1\u05bc\u05b0 (beth, \u201cin\u201d), the relative \u05e9\u05c1\u05b6 (she, \u201cwho\u201d or \u201cwhich\u201d), and the particle \u05d2\u05bc\u05b7\u05dd (gam, \u201calso, even\u201d). It apparently means \u201cbecause even\u201d (see BDB 980 s.v. \u05e9\u05c1\u05b6).
tn Heb \u201che\u201d; the plural pronoun has been used in the translation since \u201cman\u201d earlier in the verse has been understood as a collective (\u201chumankind\u201d).
tn See the note on \u201cthey\u201d earlier in this verse.
tn Heb \u201cflesh.\u201d
tn Heb \u201chis days will be 120 years.\u201d Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
tn Or \u201cforever.\u201d"}, {"pk": 2824881, "translation": "NET", "book": 1, "chapter": 6, "verse": 4, "text": "The Nephilim were on the earth in those days (and also after this) when the sons of God were having sexual relations with the daughters of humankind, who gave birth to their children. They were the mighty heroes of old, the famous men.", "comment": "tn Heb \u201cwere entering to,\u201d referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.
tn The parenthetical/explanatory clause uses the word \u05d4\u05b7\u05d2\u05bc\u05b4\u05d1\u05bc\u05b9\u05e8\u05b4\u05d9\u05dd (haggibborim) to describe these Nephilim. The word means \u201cwarriors; mighty men; heroes.\u201d The appositional statement further explains that they were \u201cmen of renown.\u201d The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, \u201cThe Mesopotamian Counterparts of the Biblical Nephilim,\u201d Perspectives on Language and Text, 39-43.
tn Heb \u201cmen of name\u201d (i.e., famous men).
tn The Hebrew word \u05e0\u05b0\u05e4\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd (n\u00fffilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the \u201csons of God\u201d and the \u201cdaughters of humankind\u201d (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT \u201cgiants\u201d here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word \u201cthis\u201d).
tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to \u201cgiants\u201d (see HALOT 709 s.v. \u05e0\u05b0\u05e4\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd) without implying any ethnic connection between the antediluvian and postdiluvian varieties.
tn Heb \u201cand they gave birth to them.\u201d The masculine plural suffix \u201cthem\u201d refers to the \u201csons of God,\u201d to whom the \u201cdaughters of humankind\u201d bore children. After the Qal form of the verb \u05d9\u05b8\u05dc\u05b8\u05d3 (yalad, \u201cto give birth\u201d) the preposition \u05dc\u05b0 (l\u00ff, \u201cto\u201d) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2\u20133, 9; 22:23; 24:24, 47; 25:2, etc."}, {"pk": 2824882, "translation": "NET", "book": 1, "chapter": 6, "verse": 5, "text": "But the LORD saw that the wickedness of humankind had become great on the earth. Every inclination of the thoughts of their minds was only evil all the time.", "comment": "sn The Hebrew verb translated \u201csaw\u201d (\u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah), used here of God\u2019s evaluation of humankind\u2019s evil deeds, contrasts with God\u2019s evaluation of creative work in Gen 1, when he observed that everything was good.
tn The noun \u05d9\u05b5\u05e6\u05b6\u05e8 (yetser) is related to the verb \u05d9\u05b8\u05e6\u05b8\u05e8 (yatsar, \u201cto form, to fashion [with a design]\u201d). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word \u05d9\u05b5\u05e6\u05b6\u05e8 (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature \u2013 the evil inclination (see also R. E. Murphy, \u201cYeser in the Qumran Literature,\u201d Bib 39 [1958]: 334-44).
tn The related verb \u05d4\u05b8\u05e9\u05c1\u05b8\u05d1 (hashav) means \u201cto think, to devise, to reckon.\u201d The noun (here) refers to thoughts or considerations.
sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the \u201cknowledge of good and evil\u201d: Evil becomes dominant, and the good is ruined by the evil.
tn Heb \u201call the day.\u201dsn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions \u201cevery inclination,\u201d \u201conly evil,\u201d and \u201call the time.\u201d
tn Heb \u201chis heart\u201d (referring to collective \u201chumankind\u201d). The Hebrew term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) frequently refers to the seat of one\u2019s thoughts (see BDB 524 s.v. \u05dc\u05b5\u05d1). In contemporary English this is typically referred to as the \u201cmind.\u201d"}, {"pk": 2824883, "translation": "NET", "book": 1, "chapter": 6, "verse": 6, "text": "The LORD regretted that he had made humankind on the earth, and he was highly offended.", "comment": "tn Heb \u201cand he was grieved to his heart.\u201d The verb \u05e2\u05b8\u05e6\u05b8\u05d1 (\u2019atsav) can carry one of three semantic senses, depending on the context: (1) \u201cto be injured\u201d (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) \u201cto experience emotional pain\u201d; \u201cto be depressed emotionally\u201d; \u201cto be worried\u201d (2 Sam 19:2; Isa 54:6; Neh 8:10\u201311); (3) \u201cto be embarrassed\u201d; \u201cto be offended\u201d (to the point of anger at another or oneself); \u201cto be insulted\u201d (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind\u2019s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb \u05d5\u05b7\u05d9\u05bc\u05b4\u05ea\u05b0\u05e2\u05b7\u05e6\u05bc\u05b5\u05d1 (vayyit\u2019atsev), a Hitpael from \u05e2\u05b8\u05e6\u05b8\u05d1, alludes to the judgment oracles in Gen 3:16\u201319. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (\u05e0\u05b8\u05d7\u05b8\u05dd, nakham) from their work (\u05de\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4, ma\u2019aseh) and their painful toil (\u05e2\u05b4\u05e6\u05bc\u05b0\u05d1\u05b9\u05df, \u2019its\u00ffvon), but now we read that God was sorry (\u05e0\u05b8\u05d7\u05b8\u05dd, nakham) that he had made (\u05e2\u05b8\u05e9\u05c2\u05b8\u05d4, \u2019asah) humankind for it brought him great pain (\u05e2\u05b8\u05e6\u05b8\u05d1, \u2019atsav).
tn Or \u201cwas grieved\u201d; \u201cwas sorry.\u201d In the Niphal stem the verb \u05e0\u05b8\u05d7\u05b8\u05dd (nakham) can carry one of four semantic meanings, depending on the context: (1) \u201cto experience emotional pain or weakness,\u201d \u201cto feel regret,\u201d often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts \u05db\u05bc\u05b4\u05d9 (ki, \u201cbecause\u201d) introduces the cause of the emotional sorrow. (2) Another meaning is \u201cto be comforted\u201d or \u201cto comfort oneself\u201d (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning \u201cto relent from\u201d or \u201cto repudiate\u201d a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, \u201cto retract\u201d (a statement) or \u201cto relent or change one\u2019s mind concerning,\u201d \u201cto deviate from\u201d (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13\u201314; Am 7:3, 6; Jonah 3:9\u201310; 4:2; Zech 8:14). See R. B. Chisholm, \u201cDoes God \u2018Change His Mind\u2019?\u201d BSac 152 (1995): 388. The first category applies here because the context speaks of God\u2019s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word \u05e0\u05b8\u05d7\u05b8\u05dd, see H. Van Dyke Parunak, \u201cA Semantic Survey of NHM,\u201d Bib 56 (1975): 512-32."}, {"pk": 2824884, "translation": "NET", "book": 1, "chapter": 6, "verse": 7, "text": "So the LORD said, \u201cI will wipe humankind, whom I have created, from the face of the earth \u2014 everything from humankind to animals, including creatures that move on the ground and birds of the air, for I regret that I have made them.\u201d", "comment": "tn The text simply has \u201cfrom man to beast, to creatures, and to birds of the air.\u201d The use of the prepositions \u05e2\u05b7\u05d3 \u2026 \u05de\u05b4\u05df (min...\u2019ad) stresses the extent of the judgment in creation."}, {"pk": 2824885, "translation": "NET", "book": 1, "chapter": 6, "verse": 8, "text": "But Noah found favor in the sight of the LORD.", "comment": "tn Heb \u201cin the eyes of,\u201d an anthropomorphic expression for God\u2019s opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah.
tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.
tn The Hebrew expression \u201cfind favor [in the eyes of]\u201d is an idiom meaning \u201cto be an object of another\u2019s favorable disposition or action,\u201d \u201cto be a recipient of another\u2019s favor, kindness, mercy.\u201d The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah\u2019s righteous character) for the divine favor."}, {"pk": 2824886, "translation": "NET", "book": 1, "chapter": 6, "verse": 9, "text": "This is the account of Noah. Noah was a godly man; he was blameless among his contemporaries. He walked with God.", "comment": "tn The Hebrew term \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (tamim, \u201cblameless\u201d) is used of men in Gen 17:1 (associated with the idiom \u201cwalk before,\u201d which means \u201cmaintain a proper relationship with,\u201d see 24:40); Deut 18:13 (where it means \u201cblameless\u201d in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (\u201cblameless\u201d in the sense of not having violated God\u2019s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.
tn Heb \u201cNoah.\u201d The proper name has been replaced with the pronoun in the translation for stylistic reasons.
tn Heb \u201cNoah was a godly man, blameless in his generations.\u201d The singular \u201cgeneration\u201d can refer to one\u2019s contemporaries, i.e., those living at a particular point in time. The plural \u201cgenerations\u201d can refer to successive generations in the past or the future. Here, where it is qualified by \u201chis\u201d (i.e., Noah\u2019s), it refers to Noah\u2019s contemporaries, comprised of the preceding generation (his father\u2019s generation), those of Noah\u2019s generation, and the next generation (those the same age as his children). In other words, \u201chis generations\u201d means the generations contemporary with him. See BDB 190 s.v. \u05d3\u05d5\u05b9\u05e8.
sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, \u201cRhetorical Criticism of Genesis 7,\u201d Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, \u201cA New Babylonian \u2018Genesis Story\u2019,\u201d TynBul 18 (1967): 3-18; G. J. Wenham, \u201cThe Coherence of the Flood Narrative,\u201d VT 28 (1978): 336-48.
tn The construction translated \u201cwalked with\u201d is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David\u2019s and Nabal\u2019s men \u201crubbing shoulders\u201d in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean \u201clive in close proximity to,\u201d which may, by metonymy, mean \u201cmaintain cordial relations with.\u201d"}, {"pk": 2824887, "translation": "NET", "book": 1, "chapter": 6, "verse": 10, "text": "Noah had three sons: Shem, Ham, and Japheth.", "comment": "tn Heb \u201cfathered.\u201d"}, {"pk": 2824888, "translation": "NET", "book": 1, "chapter": 6, "verse": 11, "text": "The earth was ruined in the sight of God; the earth was filled with violence.", "comment": "tn Apart from Gen 6:11\u201312, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a \u201cruined\u201d belt and \u201cmarred\u201d clay pot, respectively; and Ezek 20:44, where it describes Judah\u2019s morally \u201ccorrupt\u201d actions. The sense \u201cmorally corrupt\u201d fits well in Gen 6:11 because of the parallelism (note \u201cthe earth was filled with violence\u201d). In this case \u201cearth\u201d would stand by metonymy for its sinful inhabitants. However, the translation \u201cruined\u201d works just as well, if not better. In this case humankind\u2019s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b\u201313 make a distinction between the earth and the living creatures who live on it.
tn The Hebrew word translated \u201cviolence\u201d refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).
tn Heb \u201cbefore.\u201d"}, {"pk": 2824889, "translation": "NET", "book": 1, "chapter": 6, "verse": 12, "text": "God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful.", "comment": "tn Or \u201cGod saw how corrupt the earth was.\u201d
tn The repetition in the text (see v. 11) emphasizes the point.
tn Heb \u201cflesh.\u201d Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase \u201call flesh\u201d is used consistently of humankind and the animals in Gen 6\u20139 (6:17, 19; 7:15\u201316, 21; 8:17; 9:11, 15\u201317), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28\u201329; Jonah 3:7\u20138). The OT also teaches that a person\u2019s sin can contaminate others (people and animals) in the sinful person\u2019s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.
tn Heb \u201chad corrupted its way.\u201d The third masculine singular pronominal suffix on \u201cway\u201d refers to the collective \u201call flesh.\u201d The construction \u201ccorrupt one\u2019s way\u201d occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition \u05d1\u05bc\u05b0 [bet, \u201cin\u201d] followed by \u201cways\u201d). The Hiphil of \u05e9\u05c1\u05b8\u05d7\u05b8\u05ea (shakhat) means \u201cto ruin, to destroy, to corrupt,\u201d often as here in a moral/ethical sense. The Hebrew term \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cway\u201d) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 6.a)."}, {"pk": 2824890, "translation": "NET", "book": 1, "chapter": 6, "verse": 13, "text": "So God said to Noah, \u201cI have decided that all living creatures must die, for the earth is filled with violence because of them. Now I am about to destroy them and the earth.", "comment": "tn Heb \u201cthe end of all flesh is coming [or \u201chas come\u201d] before me.\u201d (The verb form is either a perfect or a participle.) The phrase \u201cend of all flesh\u201d occurs only here. The term \u201cend\u201d refers here to the end of \u201clife,\u201d as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement \u201cthe end has come\u201d occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase \u201ccome before\u201d occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means \u201chave an audience with\u201d or \u201cappear before.\u201d But when used metaphorically, it can mean \u201cget the attention of\u201d or \u201cprompt a response.\u201d This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term \u201cend\u201d may even be a metonymy for that which has prompted it \u2013 violence (see the following clause).
tn The participle, especially after \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) has an imminent future nuance. The Hiphil of \u05e9\u05c1\u05b8\u05d7\u05b8\u05ea (shakhat) here has the sense \u201cto destroy\u201d (in judgment). Note the wordplay involving this verb in vv. 11\u201313: The earth is \u201cruined\u201d because all flesh has acted in a morally \u201ccorrupt\u201d manner. Consequently, God will \u201cdestroy\u201d all flesh (the referent of the suffix \u201cthem\u201d) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where \u201cearth\u201d occurs as the object of the Hiphil of \u05e9\u05c1\u05b8\u05d7\u05b8\u05ea, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.
sn On the divine style utilized here, see R. Lapointe, \u201cThe Divine Monologue as a Channel of Revelation,\u201d CBQ 32 (1970): 161-81."}, {"pk": 2824891, "translation": "NET", "book": 1, "chapter": 6, "verse": 14, "text": "Make for yourself an ark of cypress wood. Make rooms in the ark, and cover it with pitch inside and out.", "comment": "tn A transliteration of the Hebrew term yields \u201cgopher (\u05d2\u05bc\u05b9\u05e4\u05b6\u05e8, gofer) wood\u201d (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT \u201cresinous wood\u201d), many modern translations render the Hebrew term as \u201ccypress\u201d (so NEB, NIV, NRSV).
tn The Hebrew term \u05db\u05bc\u05b8\u05e4\u05b8\u05e8 (kafar, \u201cto cover, to smear\u201d [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form \u05db\u05bc\u05b4\u05e4\u05bc\u05b6\u05e8 (kipper), which has the metaphorical meaning \u201cto atone, to expiate, to pacify,\u201d is used in Levitical texts (see HALOT 493-94 s.v. \u05db\u05e4\u05e8). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. \u05db\u05bc\u05b8\u05e4\u05b8\u05e8).
sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him \u2013 he was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to God\u2019s word is prominent in this prologue to the law."}, {"pk": 2824892, "translation": "NET", "book": 1, "chapter": 6, "verse": 15, "text": "This is how you should make it: The ark is to be 450 feet long, 75 feet wide, and 45 feet high.", "comment": "tn Heb \u201c300 cubits long, 50 cubits wide, and 30 cubits high.\u201d The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long."}, {"pk": 2824893, "translation": "NET", "book": 1, "chapter": 6, "verse": 16, "text": "Make a roof for the ark and finish it, leaving 18 inches from the top. Put a door in the side of the ark, and make lower, middle, and upper decks.", "comment": "tn Heb \u201cto a cubit you shall finish it from above.\u201d The idea is that Noah was to leave an 18-inch opening from the top for a window for light.
tn Heb \u201ca cubit.\u201d"}, {"pk": 2824894, "translation": "NET", "book": 1, "chapter": 6, "verse": 17, "text": "I am about to bring floodwaters on the earth to destroy from under the sky all the living creatures that have the breath of life in them. Everything that is on the earth will die,", "comment": "tn The Hebrew construction here is different from the previous two; here it is \u05e8\u05d5\u05bc\u05d7\u05b7 \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (ruakh khayyim) rather than \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d4\u05b7\u05d9\u05bc\u05b8\u05d4 (nefesh khayyah) or \u05e0\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05ea \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (nishmat khayyim). It refers to everything that breathes.
tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) and the a participle used with an imminent future nuance: \u201cAs for me, look, I am going to bring.\u201d
tn The verb \u05e9\u05c1\u05b8\u05d7\u05b8\u05ea (shakhat, \u201cto destroy\u201d) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
tn Heb \u201cthe flood, water.\u201d"}, {"pk": 2824895, "translation": "NET", "book": 1, "chapter": 6, "verse": 18, "text": "but I will confirm my covenant with you. You will enter the ark \u2014 you, your sons, your wife, and your sons\u2019 wives with you.", "comment": "tn The Hebrew verb \u05d5\u05b7\u05d4\u05b2\u05e7\u05b4\u05de\u05b9\u05ea\u05b4\u05d9 (vahaqimoti) is the Hiphil perfect with a vav (\u05d5) consecutive (picking up the future sense from the participles) from \u05e7\u05d5\u05bc\u05dd (qum, \u201cto rise up\u201d). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).
tn The perfect verb form with vav (\u05d5) consecutive is best understood as specific future, continuing God\u2019s description of what will happen (see vv. 17\u201318a)."}, {"pk": 2824896, "translation": "NET", "book": 1, "chapter": 6, "verse": 19, "text": "You must bring into the ark two of every kind of living creature from all flesh, male and female, to keep them alive with you.", "comment": "tn Heb \u201cfrom all life, from all flesh, two from all you must bring.\u201d The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17\u201318) to instruction.
tn The Piel infinitive construct \u05dc\u05b0\u05d4\u05b7\u05d7\u05b2\u05d9\u05d5\u05b9\u05ea (l\u00ffhakhayot, here translated as \u201cto keep them alive\u201d) shows the purpose of bringing the animals into the ark \u2013 saving life. The Piel of this verb means here \u201cto preserve alive.\u201d"}, {"pk": 2824897, "translation": "NET", "book": 1, "chapter": 6, "verse": 20, "text": "Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive.", "comment": "tn Heb \u201cto keep alive.\u201d"}, {"pk": 2824898, "translation": "NET", "book": 1, "chapter": 6, "verse": 21, "text": "And you must take for yourself every kind of food that is eaten, and gather it together. It will be food for you and for them.", "comment": "tn Or \u201cwill be eaten.\u201d
tn The verb is a direct imperative: \u201cAnd you, take for yourself.\u201d The form stresses the immediate nature of the instruction; the pronoun underscores the directness.
tn Heb \u201cfrom all food,\u201d meaning \u201csome of every kind of food.\u201d
tn Heb \u201cand gather it to you.\u201d"}, {"pk": 2824899, "translation": "NET", "book": 1, "chapter": 6, "verse": 22, "text": "And Noah did all that God commanded him \u2014 he did indeed.", "comment": "tn Heb \u201caccording to all.\u201d
tn The last clause seems redundant: \u201cand thus (\u05db\u05bc\u05b5\u05df, ken) he did.\u201d It underscores the obedience of Noah to all that God had said."}, {"pk": 2824900, "translation": "NET", "book": 1, "chapter": 7, "verse": 1, "text": "The LORD said to Noah, \u201cCome into the ark, you and all your household, for I consider you godly among this generation.", "comment": "tn Heb \u201cfor you I see [as] godly before me in this generation.\u201d The direct object (\u201cyou\u201d) is placed first in the clause to give it prominence. The verb \u201cto see\u201d here signifies God\u2019s evaluative discernment."}, {"pk": 2824901, "translation": "NET", "book": 1, "chapter": 7, "verse": 2, "text": "You must take with you seven of every kind of clean animal, the male and its mate, two of every kind of unclean animal, the male and its mate,", "comment": "tn Or \u201cseven pairs\u201d (cf. NRSV).
sn For a study of the Levitical terminology of \u201cclean\u201d and \u201cunclean,\u201d see L. E. Toombs, IDB 1:643.
tn Heb \u201ca male and his female\u201d (also a second time at the end of this verse). The terms used here for male and female animals (\u05d0\u05b4\u05d9\u05e9\u05c1, \u2019ish) and \u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d4, \u2019ishah) normally refer to humans."}, {"pk": 2824902, "translation": "NET", "book": 1, "chapter": 7, "verse": 3, "text": "and also seven of every kind of bird in the sky, male and female, to preserve their offspring on the face of the earth.", "comment": "tn Here (and in v. 9) the Hebrew text uses the normal generic terms for \u201cmale and female\u201d (\u05d6\u05b8\u05db\u05b8\u05e8 \u05d5\u05bc\u05e0\u05b0\u05e7\u05b5\u05d1\u05b8\u05d4, zakhar un\u00ffqevah).
tn Or \u201cseven pairs\u201d (cf. NRSV).
tn Heb \u201cto keep alive offspring.\u201d"}, {"pk": 2824903, "translation": "NET", "book": 1, "chapter": 7, "verse": 4, "text": "For in seven days I will cause it to rain on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.\u201d", "comment": "tn Heb \u201cfor seven days yet,\u201d meaning \u201cafter [or \u201cin\u201d] seven days.\u201d
tn The Hiphil participle \u05de\u05b7\u05de\u05b0\u05d8\u05b4\u05d9\u05e8 (mamtir, \u201ccause to rain\u201d) here expresses the certainty of the act in the imminent future."}, {"pk": 2824904, "translation": "NET", "book": 1, "chapter": 7, "verse": 5, "text": "And Noah did all that the LORD commanded him.", "comment": "tn Heb \u201caccording to all.\u201d"}, {"pk": 2824905, "translation": "NET", "book": 1, "chapter": 7, "verse": 6, "text": "Noah was 600 years old when the floodwaters engulfed the earth.", "comment": "tn Heb \u201cNow Noah was.\u201d The disjunctive clause (conjunction + subject + predicate nominative after implied \u201cto be\u201d verb) provides background information. The age of Noah receives prominence.
tn Heb \u201cand the flood was water upon.\u201d The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) here carries the nuance \u201cto come\u201d (BDB 225 s.v. \u05d4\u05b8\u05d9\u05b8\u05d4). In this context the phrase \u201ccome upon\u201d means \u201cto engulf.\u201d"}, {"pk": 2824906, "translation": "NET", "book": 1, "chapter": 7, "verse": 7, "text": "Noah entered the ark along with his sons, his wife, and his sons\u2019 wives because of the floodwaters.", "comment": "tn The preposition \u05de\u05b4\u05df (min) is causal here, explaining why Noah and his family entered the ark."}, {"pk": 2824907, "translation": "NET", "book": 1, "chapter": 7, "verse": 8, "text": "Pairs of clean animals, of unclean animals, of birds, and of everything that creeps along the ground,", "comment": "tn Heb \u201ctwo two\u201d meaning \u201cin twos.\u201d"}, {"pk": 2824908, "translation": "NET", "book": 1, "chapter": 7, "verse": 9, "text": "male and female, came into the ark to Noah, just as God had commanded him.", "comment": "tn The Hebrew text of vv. 8\u20139a reads, \u201cFrom the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.\u201d
tn Heb \u201cNoah\u201d; the pronoun has been used in the translation for stylistic reasons."}, {"pk": 2824909, "translation": "NET", "book": 1, "chapter": 7, "verse": 10, "text": "And after seven days the floodwaters engulfed the earth.", "comment": "tn Heb \u201ccame upon.\u201d"}, {"pk": 2824910, "translation": "NET", "book": 1, "chapter": 7, "verse": 11, "text": "In the six hundredth year of Noah\u2019s life, in the second month, on the seventeenth day of the month \u2014 on that day all the fountains of the great deep burst open and the floodgates of the heavens were opened.", "comment": "sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.
tn The Hebrew term \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd (t\u00ffhom, \u201cdeep\u201d) refers to the watery deep, the salty ocean \u2013 especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (\u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water \u2013 a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, \u201cThe Fountains of the Great Deep,\u201d Origins 1 (1974): 67-72; idem, \u201cThe Biblical View of the Extent of the Flood,\u201d Origins 2 (1975): 77-95."}, {"pk": 2824911, "translation": "NET", "book": 1, "chapter": 7, "verse": 12, "text": "And the rain fell on the earth forty days and forty nights.", "comment": "tn Heb \u201cwas.\u201d"}, {"pk": 2824912, "translation": "NET", "book": 1, "chapter": 7, "verse": 13, "text": "On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons\u2019 three wives.", "comment": "tn Heb \u201cOn that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.\u201d"}, {"pk": 2824913, "translation": "NET", "book": 1, "chapter": 7, "verse": 14, "text": "They entered, along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings.", "comment": "tn Heb \u201cevery bird, every wing.\u201d
tn The verb \u201centered\u201d is not in the Hebrew text, but is supplied in the translation for stylistic reasons."}, {"pk": 2824914, "translation": "NET", "book": 1, "chapter": 7, "verse": 15, "text": "Pairs of all creatures that have the breath of life came into the ark to Noah.", "comment": "tn Heb \u201cflesh.\u201d
tn Heb \u201ctwo two\u201d meaning \u201cin twos.\u201d"}, {"pk": 2824915, "translation": "NET", "book": 1, "chapter": 7, "verse": 16, "text": "Those that entered were male and female, just as God commanded him. Then the LORD shut him in.", "comment": "tn Heb \u201cThose that went in, male and female from all flesh they went in.\u201d"}, {"pk": 2824916, "translation": "NET", "book": 1, "chapter": 7, "verse": 17, "text": "The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth."}, {"pk": 2824917, "translation": "NET", "book": 1, "chapter": 7, "verse": 18, "text": "The waters completely overwhelmed the earth, and the ark floated on the surface of the waters.", "comment": "tn Heb \u201cand the waters were great and multiplied exceedingly.\u201d The first verb in the sequence is \u05d5\u05b7\u05d9\u05bc\u05b4\u05d2\u05b0\u05d1\u05bc\u05b0\u05e8\u05d5\u05bc (vayyigb\u00ffru, from \u05d2\u05bc\u05b8\u05d1\u05b7\u05e8, gavar), meaning \u201cto become great, mighty.\u201d The waters did not merely rise; they \u201cprevailed\u201d over the earth, overwhelming it.
tn Heb \u201cwent.\u201d"}, {"pk": 2824918, "translation": "NET", "book": 1, "chapter": 7, "verse": 19, "text": "The waters completely inundated the earth so that even all the high mountains under the entire sky were covered.", "comment": "tn Heb \u201cand the waters were great exceedingly, exceedingly.\u201d The repetition emphasizes the depth of the waters.
tn Heb \u201cand.\u201d"}, {"pk": 2824919, "translation": "NET", "book": 1, "chapter": 7, "verse": 20, "text": "The waters rose more than twenty feet above the mountains.", "comment": "tn Heb \u201crose fifteen cubits.\u201d Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase \u201cfifteen cubits\u201d has been rendered \u201cmore than twenty feet.\u201d
tn Heb \u201cthe waters prevailed fifteen cubits upward and they covered the mountains.\u201d Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain."}, {"pk": 2824920, "translation": "NET", "book": 1, "chapter": 7, "verse": 21, "text": "And all living things that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.", "comment": "tn Heb \u201cflesh.\u201d"}, {"pk": 2824921, "translation": "NET", "book": 1, "chapter": 7, "verse": 22, "text": "Everything on dry land that had the breath of life in its nostrils died.", "comment": "tn Heb \u201ceverything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.\u201d"}, {"pk": 2824922, "translation": "NET", "book": 1, "chapter": 7, "verse": 23, "text": "So the LORD destroyed every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. They were wiped off the earth. Only Noah and those who were with him in the ark survived.", "comment": "tn The Hebrew verb \u05e9\u05c1\u05b8\u05d0\u05b8\u05e8 (sha\u2019ar) means \u201cto be left over; to survive\u201d in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, \u201cSemantic Values of Derivatives of the Hebrew Root s\u00f3\u2019r,\u201d AUSS 11 (1973): 152-69.
tn Heb \u201cand he\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cwiped away\u201d (cf. NRSV \u201cblotted out\u201d).
tn Heb \u201cfrom man to animal to creeping thing and to the bird of the sky.\u201d"}, {"pk": 2824923, "translation": "NET", "book": 1, "chapter": 7, "verse": 24, "text": "The waters prevailed over the earth for 150 days.", "comment": "sn The Hebrew verb translated \u201cprevailed over\u201d suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep."}, {"pk": 2824924, "translation": "NET", "book": 1, "chapter": 8, "verse": 1, "text": "But God remembered Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over the earth and the waters receded.", "comment": "tn The Hebrew word translated \u201cremembered\u201d often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).
tn Heb \u201cto pass over.\u201d"}, {"pk": 2824925, "translation": "NET", "book": 1, "chapter": 8, "verse": 2, "text": "The fountains of the deep and the floodgates of heaven were closed, and the rain stopped falling from the sky.", "comment": "tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., \u201chad been closed\u201d), for it seems likely that the sources of the water would have stopped before the waters receded."}, {"pk": 2824926, "translation": "NET", "book": 1, "chapter": 8, "verse": 3, "text": "The waters kept receding steadily from the earth, so that they had gone down by the end of the 150 days.", "comment": "tn Heb \u201cthe waters.\u201d The pronoun (\u201cthey\u201d) has been employed in the translation for stylistic reasons.
tn The construction combines a Qal preterite from \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from \u05d4\u05b8\u05dc\u05b8\u05da\u05b0 (halakh) is included for emphasis: \u201cthe waters returned\u2026going and returning.\u201d
tn The vav (\u05d5) consecutive with the preterite here describes the consequence of the preceding action."}, {"pk": 2824927, "translation": "NET", "book": 1, "chapter": 8, "verse": 4, "text": "On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat.", "comment": "tn Heb \u201con the mountains of Ararat.\u201d Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated \u201camong,\u201d or (2) the plural \u201cmountains\u201d should be understood in the sense of \u201cmountain range\u201d (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated \u201cone of the mountains\u201d (see GKC 400 \u00a7124.o).sn Ararat is the Hebrew name for Urartu, the name of a mountainous region located north of Mesopotamia in modern day eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 29-32; G. J. Wenham, Genesis (WBC), 1:184-85; C. Westermann, Genesis, 1:443-44."}, {"pk": 2824928, "translation": "NET", "book": 1, "chapter": 8, "verse": 5, "text": "The waters kept on receding until the tenth month. On the first day of the tenth month, the tops of the mountains became visible.", "comment": "tn Or \u201ccould be seen.\u201d
tn Heb \u201cthe waters were going and lessening.\u201d The perfect verb form \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) is used as an auxiliary verb with the infinitive absolute \u05d7\u05b8\u05e1\u05d5\u05b9\u05e8 (khasor, \u201clessening\u201d), while the infinitive absolute \u05d4\u05b8\u05dc\u05d5\u05b9\u05da\u05b0 (halokh) indicates continuous action."}, {"pk": 2824929, "translation": "NET", "book": 1, "chapter": 8, "verse": 6, "text": "At the end of forty days, Noah opened the window he had made in the ark", "comment": "tn Heb \u201copened the window in the ark which he had made.\u201d The perfect tense (\u201chad made\u201d) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English \u201chad made\u201d could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.
tn The introductory verbal form \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi), traditionally rendered \u201cand it came to pass,\u201d serves as a temporal indicator and has not been translated here."}, {"pk": 2824930, "translation": "NET", "book": 1, "chapter": 8, "verse": 7, "text": "and sent out a raven; it kept flying back and forth until the waters had dried up on the earth.", "comment": "tn Heb \u201cand it went out, going out and returning.\u201d The Hebrew verb \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019), translated here \u201cflying,\u201d is modified by two infinitives absolute indicating that the raven went back and forth."}, {"pk": 2824931, "translation": "NET", "book": 1, "chapter": 8, "verse": 8, "text": "Then Noah sent out a dove to see if the waters had receded from the surface of the ground.", "comment": "tn The Hebrew text adds \u201cfrom him.\u201d This has not been translated for stylistic reasons, because it is redundant in English.
tn The Hebrew verb \u05e7\u05b8\u05dc\u05b8\u05dc (qalal) normally means \u201cto be light, to be slight\u201d; it refers here to the waters receding.
tn Heb \u201che\u201d; the referent (Noah) has been specified in the translation for clarity."}, {"pk": 2824932, "translation": "NET", "book": 1, "chapter": 8, "verse": 9, "text": "The dove could not find a resting place for its feet because water still covered the surface of the entire earth, and so it returned to Noah in the ark. He stretched out his hand, took the dove, and brought it back into the ark.", "comment": "tn Heb \u201cand he brought it to himself to the ark.\u201d
tn The words \u201cstill covered\u201d is supplied in the translation for stylistic reasons.
tn Heb \u201chim\u201d; the referent (Noah) has been specified in the translation for clarity.
tn Heb \u201cit\u201d; the referent (the dove) has been specified in the translation for clarity."}, {"pk": 2824933, "translation": "NET", "book": 1, "chapter": 8, "verse": 10, "text": "He waited seven more days and then sent out the dove again from the ark."}, {"pk": 2824934, "translation": "NET", "book": 1, "chapter": 8, "verse": 11, "text": "When the dove returned to him in the evening, there was a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.", "comment": "tn The clause introduced by vav (\u05d5) consecutive is translated as a temporal clause subordinated to the following clause.
tn The deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes."}, {"pk": 2824935, "translation": "NET", "book": 1, "chapter": 8, "verse": 12, "text": "He waited another seven days and sent the dove out again, but it did not return to him this time.", "comment": "tn Heb \u201cit did not again return to him still.\u201d For a study of this section of the flood narrative, see W. O. E. Oesterley, \u201cThe Dove with the Olive Leaf (Gen VIII 8\u201311),\u201d ExpTim 18 (1906/07): 377-78.
tn The word \u201cagain\u201d is not in the Hebrew text, but is supplied in the translation for stylistic reasons."}, {"pk": 2824936, "translation": "NET", "book": 1, "chapter": 8, "verse": 13, "text": "In Noah\u2019s six hundred and first year, in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that the surface of the ground was dry.", "comment": "tn Heb In the six hundred and first year.\u201d Since this refers to the six hundred and first year of Noah\u2019s life, the word \u201cNoah\u2019s\u201d has been supplied in the translation for clarity.
tn Heb \u201cand saw and look.\u201d As in v. 11, the deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes."}, {"pk": 2824937, "translation": "NET", "book": 1, "chapter": 8, "verse": 14, "text": "And by the twenty-seventh day of the second month the earth was dry.", "comment": "tn In v. 13 the ground (\u05d4\u05b8\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4, ha\u2019adamah) is dry; now the earth (\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5, ha\u2019arets) is dry."}, {"pk": 2824938, "translation": "NET", "book": 1, "chapter": 8, "verse": 15, "text": "Then God spoke to Noah and said,"}, {"pk": 2824939, "translation": "NET", "book": 1, "chapter": 8, "verse": 16, "text": "\u201cCome out of the ark, you, your wife, your sons, and your sons\u2019 wives with you."}, {"pk": 2824940, "translation": "NET", "book": 1, "chapter": 8, "verse": 17, "text": "Bring out with you all the living creatures that are with you. Bring out every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase and be fruitful and multiply on the earth!\u201d", "comment": "tn The words \u201cbring out\u201d are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
tn Heb \u201cand let them swarm in the earth and be fruitful and multiply on the earth.\u201d
tn Following the Hiphil imperative, \u201cbring out,\u201d the three perfect verb forms with vav (\u05d5) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25."}, {"pk": 2824941, "translation": "NET", "book": 1, "chapter": 8, "verse": 18, "text": "Noah went out along with his sons, his wife, and his sons\u2019 wives."}, {"pk": 2824942, "translation": "NET", "book": 1, "chapter": 8, "verse": 19, "text": "Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups."}, {"pk": 2824943, "translation": "NET", "book": 1, "chapter": 8, "verse": 20, "text": "Noah built an altar to the LORD. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.", "comment": "sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper\u2019s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe."}, {"pk": 2824944, "translation": "NET", "book": 1, "chapter": 8, "verse": 21, "text": "And the LORD smelled the soothing aroma and said to himself, \u201cI will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on. I will never again destroy everything that lives, as I have just done.", "comment": "tn Heb \u201cthe inclination of the heart of humankind.\u201d
tn The Lord \u201csmelled\u201d (\u05d5\u05b7\u05d9\u05bc\u05b8\u05e8\u05b7\u05d7, vayyarakh) a \u201csoothing smell\u201d (\u05e8\u05b5\u05d9\u05d7\u05b7 \u05d4\u05b7\u05e0\u05bc\u05b4\u05d9\u05d4\u05b9\u05d7\u05b7, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.
tn Heb \u201cand the Lord said.\u201d
tn Heb \u201cin his heart.\u201d
tn Here the Hebrew word translated \u201ccurse\u201d is \u05e7\u05b8\u05dc\u05b8\u05dc (qalal), used in the Piel verbal stem.
tn The Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) can be used in a concessive sense (see BDB 473 s.v. \u05db\u05bc\u05b4\u05d9), which makes good sense in this context. Its normal causal sense (\u201cfor\u201d) does not fit the context here very well.
tn Heb \u201cfrom his youth.\u201d"}, {"pk": 2824945, "translation": "NET", "book": 1, "chapter": 8, "verse": 22, "text": "\u201cWhile the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.\u201d", "comment": "tn Heb \u201cseed,\u201d which stands here by metonymy for the time when seed is planted.
tn Heb \u201cyet all the days of the earth.\u201d The idea is \u201c[while there are] yet all the days of the earth,\u201d meaning, \u201cas long as the earth exists.\u201d"}, {"pk": 2824946, "translation": "NET", "book": 1, "chapter": 9, "verse": 1, "text": "Then God blessed Noah and his sons and said to them, \u201cBe fruitful and multiply and fill the earth."}, {"pk": 2824947, "translation": "NET", "book": 1, "chapter": 9, "verse": 2, "text": "Every living creature of the earth and every bird of the sky will be terrified of you. Everything that creeps on the ground and all the fish of the sea are under your authority.", "comment": "tn Heb \u201cand fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.\u201d The suffixes on the nouns \u201cfear\u201d and \u201cdread\u201d are objective genitives. The animals will fear humans from this time forward.
tn Heb \u201cinto your hand are given.\u201d The \u201chand\u201d signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them."}, {"pk": 2824948, "translation": "NET", "book": 1, "chapter": 9, "verse": 3, "text": "You may eat any moving thing that lives. As I gave you the green plants, I now give you everything.", "comment": "tn The words \u201cI gave you\u201d are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
tn Heb \u201cevery moving thing that lives for you will be for food.\u201d
tn The perfect verb form describes the action that accompanies the declaration."}, {"pk": 2824949, "translation": "NET", "book": 1, "chapter": 9, "verse": 4, "text": "But you must not eat meat with its life (that is, its blood) in it.", "comment": "tn Or \u201cflesh.\u201d
tn The words \u201cin it\u201d are supplied in the translation for stylistic reasons.sn You must not eat meat with its life\u2026in it. Because of the carnage produced by the flood, people might conclude that life is cheap and therefore treat it lightly. But God will not permit them to kill or even to eat anything with the lifeblood still in it, serving as a reminder of the sanctity of life.
tn Heb \u201conly.\u201d
tn Heb \u201cits life, its blood.\u201d The second word is in apposition to the first, explaining what is meant by \u201cits life.\u201d Since the blood is equated with life, meat that had the blood in it was not to be eaten."}, {"pk": 2824950, "translation": "NET", "book": 1, "chapter": 9, "verse": 5, "text": "For your lifeblood I will surely exact punishment, from every living creature I will exact punishment. From each person I will exact punishment for the life of the individual since the man was his relative.", "comment": "tn Heb \u201cfrom the hand of,\u201d which means \u201cout of the hand of\u201d or \u201cout of the power of\u201d and is nearly identical in sense to the preposition \u05de\u05b4\u05df (min) alone.
tn Heb \u201cand from the hand of the man.\u201d The article has a generic function, indicating the class, i.e., humankind.
tn Heb \u201cof the man.\u201d
tn Heb \u201cfrom the hand of a man, his brother.\u201d The point is that God will require the blood of someone who kills, since the person killed is a relative (\u201cbrother\u201d) of the killer. The language reflects Noah\u2019s situation (after the flood everyone would be part of Noah\u2019s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.
tn Again the text uses apposition to clarify what kind of blood is being discussed: \u201cyour blood, [that is] for your life.\u201d See C. L. Dewar, \u201cThe Biblical Use of the Term \u2018Blood,\u2019\u201d JTS 4 (1953): 204-8.
tn The word \u201cpunishment\u201d is not in the Hebrew text, but is supplied in the translation for clarification. The verb \u05d3\u05bc\u05b8\u05e8\u05b8\u05e9\u05c1 (darash) means \u201cto require, to seek, to ask for, to exact.\u201d Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, \u201cCapital Punishment in Gen. 9:6,\u201d CentBib 18 (1975): 20-25."}, {"pk": 2824951, "translation": "NET", "book": 1, "chapter": 9, "verse": 6, "text": "\u201cWhoever sheds human blood, by other humans must his blood be shed; for in God\u2019s image God has made humankind.\u201d", "comment": "tn Heb \u201cby man,\u201d a generic term here for other human beings.
tn Heb \u201cthe blood of man.\u201d
sn See the notes on the words \u201chumankind\u201d and \u201clikeness\u201d in Gen 1:26, as well as J. Barr, \u201cThe Image of God in the Book of Genesis \u2013 A Study of Terminology,\u201d BJRL 51 (1968/69): 11-26.
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2824952, "translation": "NET", "book": 1, "chapter": 9, "verse": 7, "text": "But as for you, be fruitful and multiply; increase abundantly on the earth and multiply on it.\u201d", "comment": "sn The disjunctive clause (conjunction + pronominal subject + verb) here indicates a strong contrast to what has preceded. Against the backdrop of the warnings about taking life, God now instructs the people to produce life, using terms reminiscent of the mandate given to Adam (Gen 1:28)."}, {"pk": 2824953, "translation": "NET", "book": 1, "chapter": 9, "verse": 8, "text": "God said to Noah and his sons,", "comment": "tn Heb \u201cto Noah and to his sons with him, saying.\u201d"}, {"pk": 2824954, "translation": "NET", "book": 1, "chapter": 9, "verse": 9, "text": "\u201cLook! I now confirm my covenant with you and your descendants after you", "comment": "tn The three pronominal suffixes (translated \u201cyou,\u201d \u201cyour,\u201d and \u201cyou\u201d) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.
tn Heb \u201cI, look, I confirm.\u201d The particle \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 (hinni) used with the participle \u05de\u05b5\u05e7\u05b4\u05d9\u05dd (meqim) gives the sense of immediacy or imminence, as if to say, \u201cLook! I am now confirming.\u201d"}, {"pk": 2824955, "translation": "NET", "book": 1, "chapter": 9, "verse": 10, "text": "and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you \u2014 every living creature of the earth.", "comment": "tn The verbal repetition is apparently for emphasis."}, {"pk": 2824956, "translation": "NET", "book": 1, "chapter": 9, "verse": 11, "text": "I confirm my covenant with you: Never again will all living things be wiped out by the waters of a flood; never again will a flood destroy the earth.\u201d", "comment": "tn The verb \u05d5\u05b7\u05d4\u05b2\u05e7\u05b4\u05de\u05b9\u05ea\u05b4\u05d9 (vahaqimoti) is a perfect with the vav (\u05d5) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (\u201cI will confirm\u201d).
tn Heb \u201call flesh.\u201d
tn Heb \u201ccut off.\u201d
tn Heb \u201cand all flesh will not be cut off again by the waters of the flood.\u201d"}, {"pk": 2824957, "translation": "NET", "book": 1, "chapter": 9, "verse": 12, "text": "And God said, \u201cThis is the guarantee of the covenant I am making with you and every living creature with you, a covenant for all subsequent generations:", "comment": "tn Heb \u201csign.\u201d
tn The words \u201ca covenant\u201d are supplied in the translation for clarification.
tn The Hebrew term \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u2019olam) means \u201cever, forever, lasting, perpetual.\u201d The covenant would extend to subsequent generations.
sn On the making of covenants in Genesis, see W. F. Albright, \u201cThe Hebrew Expression for \u2018Making a Covenant\u2019 in Pre-Israelite Documents,\u201d BASOR 121 (1951): 21-22.
tn Heb \u201cbetween me and between you.\u201d"}, {"pk": 2824958, "translation": "NET", "book": 1, "chapter": 9, "verse": 13, "text": "I will place my rainbow in the clouds, and it will become a guarantee of the covenant between me and the earth.", "comment": "tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include \u201cI have placed\u201d (present perfect; cf. NIV, NRSV) and \u201cI place\u201d (instantaneous perfect; cf. NEB).
tn The perfect verbal form with vav (\u05d5) consecutive here has the same aspectual function as the preceding perfect of certitude.
sn The Hebrew word \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea (qeshet) normally refers to a warrior\u2019s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196."}, {"pk": 2824959, "translation": "NET", "book": 1, "chapter": 9, "verse": 14, "text": "Whenever I bring clouds over the earth and the rainbow appears in the clouds,", "comment": "tn The temporal indicator (\u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4, v\u00ffhayah, conjunction + the perfect verb form), often translated \u201cit will be,\u201d anticipates a future development."}, {"pk": 2824960, "translation": "NET", "book": 1, "chapter": 9, "verse": 15, "text": "then I will remember my covenant with you and with all living creatures of all kinds. Never again will the waters become a flood and destroy all living things.", "comment": "tn Heb \u201call flesh.\u201d
tn Heb \u201cwhich [is] between me and between you.\u201d
tn Heb \u201call flesh.\u201d
tn Heb \u201cto destroy.\u201d"}, {"pk": 2824961, "translation": "NET", "book": 1, "chapter": 9, "verse": 16, "text": "When the rainbow is in the clouds, I will notice it and remember the perpetual covenant between God and all living creatures of all kinds that are on the earth.\u201d", "comment": "tn The translation assumes that the infinitive \u05dc\u05b4\u05d6\u05b0\u05db\u05bc\u05b9\u05e8 (lizkor, \u201cto remember\u201d) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, \u201cI will look at it so that I may remember.\u201d"}, {"pk": 2824962, "translation": "NET", "book": 1, "chapter": 9, "verse": 17, "text": "So God said to Noah, \u201cThis is the guarantee of the covenant that I am confirming between me and all living things that are on the earth.\u201d", "comment": "tn Heb \u201call flesh.\u201d"}, {"pk": 2824963, "translation": "NET", "book": 1, "chapter": 9, "verse": 18, "text": "The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.)", "comment": "sn The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham\u2019s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, \u201cThe Canaanites in the Book of Genesis,\u201d OTS 12 (1958): 182-213."}, {"pk": 2824964, "translation": "NET", "book": 1, "chapter": 9, "verse": 19, "text": "These were the sons of Noah, and from them the whole earth was populated.", "comment": "tn Heb \u201cwas scattered.\u201d The verb \u05e4\u05bc\u05b8\u05e6\u05b8\u05d4 (patsah, \u201cto scatter\u201d [Niphal, \u201cto be scattered\u201d]) figures prominently in story of the dispersion of humankind in chap. 11."}, {"pk": 2824965, "translation": "NET", "book": 1, "chapter": 9, "verse": 20, "text": "Noah, a man of the soil, began to plant a vineyard.", "comment": "sn The epithet a man of the soil indicates that Noah was a farmer.
tn Or \u201cNoah, a man of the soil, was the first to plant a vineyard\u201d; Heb \u201cand Noah, a man of the ground, began and he planted a vineyard.\u201d"}, {"pk": 2824966, "translation": "NET", "book": 1, "chapter": 9, "verse": 21, "text": "When he drank some of the wine, he got drunk and uncovered himself inside his tent.", "comment": "tn The Hebrew verb \u05d2\u05bc\u05b8\u05dc\u05b8\u05d4 (galah) in the Hitpael verbal stem (\u05d5\u05b7\u05d9\u05bc\u05b4\u05ea\u05b0\u05d2\u05bc\u05b7\u05dc, vayyitggal) means \u201cto uncover oneself\u201d or \u201cto be uncovered.\u201d Noah became overheated because of the wine and uncovered himself in the tent."}, {"pk": 2824967, "translation": "NET", "book": 1, "chapter": 9, "verse": 22, "text": "Ham, the father of Canaan, saw his father\u2019s nakedness and told his two brothers who were outside.", "comment": "sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.
tn Some would translate \u201chad sexual relations with,\u201d arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression \u201csee nakedness\u201d usually refers to observation of another\u2019s nakedness, not a sexual act (see Gen 42:9, 12 where \u201cnakedness\u201d is used metaphorically to convey the idea of \u201cweakness\u201d or \u201cvulnerability\u201d; Deut 23:14 where \u201cnakedness\u201d refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression \u201csee nakedness\u201d does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression \u201csee nakedness\u201d does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6\u201311, 15\u201319, where the expression \u201cuncover [another\u2019s] nakedness\u201d (the Piel form of \u05d2\u05bc\u05b8\u05dc\u05b8\u05d4, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham \u201cuncovered\u201d the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham\u2019s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24\u201328).sn Saw the nakedness. It is hard for modern people to appreciate why seeing another\u2019s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another\u2019s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master\u2019s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father\u2019s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, \u201cThe Curse of Canaan,\u201d BSac 137 (1980): 223-40."}, {"pk": 2824968, "translation": "NET", "book": 1, "chapter": 9, "verse": 23, "text": "Shem and Japheth took the garment and placed it on their shoulders. Then they walked in backwards and covered up their father\u2019s nakedness. Their faces were turned the other way so they did not see their father\u2019s nakedness.", "comment": "tn The word translated \u201cgarment\u201d has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah\u2019s garment. Did Ham bring it out when he told his brothers?
tn Heb \u201ctheir faces [were turned] back.\u201d"}, {"pk": 2824969, "translation": "NET", "book": 1, "chapter": 9, "verse": 24, "text": "When Noah awoke from his drunken stupor he learned what his youngest son had done to him.", "comment": "tn Heb \u201che knew.\u201d
tn The Hebrew verb \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah, \u201cto do\u201d) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father\u2019s nakedness and tell his brothers.
tn Heb \u201chis wine,\u201d used here by metonymy for the drunken stupor it produced."}, {"pk": 2824970, "translation": "NET", "book": 1, "chapter": 9, "verse": 25, "text": "So he said, \u201cCursed be Canaan! The lowest of slaves he will be to his brothers.\u201d", "comment": "tn Heb \u201ca servant of servants\u201d (\u05e2\u05b6\u05d1\u05b6\u05d3 \u05e2\u05b2\u05d1\u05b8\u05d3\u05b4\u05d9\u05dd, \u2019eved \u2019avadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.
sn For more on the curse, see H. C. Brichto, The Problem of \u201cCurse\u201d in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.
sn Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham\u2019s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, \u201cSlaves of God,\u201d BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49)."}, {"pk": 2824971, "translation": "NET", "book": 1, "chapter": 9, "verse": 26, "text": "He also said, \u201cWorthy of praise is the LORD, the God of Shem! May Canaan be the slave of Shem!", "comment": "tn Heb \u201cblessed be.\u201d
tn Heb \u201ca slave to him\u201d; the referent (Shem) has been specified in the translation for clarity."}, {"pk": 2824972, "translation": "NET", "book": 1, "chapter": 9, "verse": 27, "text": "May God enlarge Japheth\u2019s territory and numbers! May he live in the tents of Shem and may Canaan be his slave!\u201d", "comment": "tn Heb \u201cmay God enlarge Japheth.\u201d The words \u201cterritory and numbers\u201d are supplied in the translation for clarity.sn There is a wordplay (paronomasia) on the name Japheth. The verb \u05d9\u05b7\u05e4\u05b0\u05ea\u05bc\u05b0 (yaft, \u201cmay he enlarge\u201d) sounds like the name \u05d9\u05b6\u05e4\u05b6\u05ea (yefet, \u201cJapheth\u201d). The name itself suggested the idea. The blessing for Japheth extends beyond the son to the descendants. Their numbers and their territories will be enlarged, so much so that they will share in Shem\u2019s territories. Again, in this oracle, Noah is looking beyond his immediate family to future generations. For a helpful study of this passage and the next chapter, see T. O. Figart, A Biblical Perspective on the Race Problem, 55-58.
tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27)."}, {"pk": 2824973, "translation": "NET", "book": 1, "chapter": 9, "verse": 28, "text": "After the flood Noah lived 350 years."}, {"pk": 2824974, "translation": "NET", "book": 1, "chapter": 9, "verse": 29, "text": "The entire lifetime of Noah was 950 years, and then he died."}, {"pk": 2824975, "translation": "NET", "book": 1, "chapter": 10, "verse": 1, "text": "This is the account of Noah\u2019s sons Shem, Ham, and Japheth. Sons were born to them after the flood.", "comment": "tn The title \u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05ea\u05bc\u05d5\u05b9\u05dc\u05b0\u05d3\u05b9\u05ea (\u2019elle tol\u00ffdot, here translated as \u201cThis is the account\u201d) here covers 10:1\u201311:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.
sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.
tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase \u201cthe sons of\u201d (\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9, b\u00ffne) while other sections use \u201cbegot\u201d (\u05d9\u05b8\u05dc\u05b8\u05d3, yalad). It may very well be that the \u201csons of\u201d list was an old, \u201cbare bones\u201d list that was retained in the family records, while the \u201cbegot\u201d sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, \u201cThe Table of Nations in Genesis 10 \u2013 Its Structure,\u201d BSac 137 (1980): 340-53; idem, \u201cThe Table of Nations in Genesis 10 \u2013 Its Content,\u201d BSac 138 (1981): 22-34."}, {"pk": 2824976, "translation": "NET", "book": 1, "chapter": 10, "verse": 2, "text": "The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.", "comment": "sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.
sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.
sn Madai was the ancestor of the Medes, who lived east of Assyria.
sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor."}, {"pk": 2824977, "translation": "NET", "book": 1, "chapter": 10, "verse": 3, "text": "The sons of Gomer were Askenaz, Riphath, and Togarmah.", "comment": "sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.
sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63."}, {"pk": 2824978, "translation": "NET", "book": 1, "chapter": 10, "verse": 4, "text": "The sons of Javan were Elishah, Tarshish, the Kittim, and the Dodanim.", "comment": "sn The descendants of Elishah populated Cyprus.
sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.
tc Most of the MT mss read \u201cDodanim\u201d here, but 1 Chr 1:7 has \u201cRodanim,\u201d perhaps referring to the island of Rhodes. But the Qere reading in 1 Chr 1:7 suggests \u201cDodanim.\u201d Dodona is one of the most ancient and revered spots in ancient Greece.
sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain."}, {"pk": 2824979, "translation": "NET", "book": 1, "chapter": 10, "verse": 5, "text": "From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations."}, {"pk": 2824980, "translation": "NET", "book": 1, "chapter": 10, "verse": 6, "text": "The sons of Ham were Cush, Mizraim, Put, and Canaan.", "comment": "sn The descendants of Cush settled in Nubia (Ethiopia).
sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
sn The descendants of Put settled in Libya.
sn The descendants of Mizraim settled in Upper and Lower Egypt."}, {"pk": 2824981, "translation": "NET", "book": 1, "chapter": 10, "verse": 7, "text": "The sons of Cush were Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah were Sheba and Dedan.", "comment": "sn The name Dedan is associated with \u00e0Ula in northern Arabia.
sn The descendants of Raamah settled in southwest Arabia.
sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
sn Sheba became the name of a kingdom in southwest Arabia.
sn The descendants of Seba settled in Upper Egypt along the Nile.
sn The Hebrew name Havilah apparently means \u201cstretch of sand\u201d (see HALOT 297 s.v. \u05d7\u05b2\u05d5\u05b4\u05d9\u05dc\u05b8\u05d4). Havilah\u2019s descendants settled in eastern Arabia.
sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut."}, {"pk": 2824982, "translation": "NET", "book": 1, "chapter": 10, "verse": 8, "text": "Cush was the father of Nimrod; he began to be a valiant warrior on the earth.", "comment": "tn Heb \u201cfathered.\u201d Embedded within Cush\u2019s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing."}, {"pk": 2824983, "translation": "NET", "book": 1, "chapter": 10, "verse": 9, "text": "He was a mighty hunter before the LORD. (That is why it is said, \u201cLike Nimrod, a mighty hunter before the LORD.\u201d)", "comment": "tn The Hebrew word for \u201chunt\u201d is \u05e6\u05b7\u05d9\u05b4\u05d3 (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).
tn Another option is to take the divine name here, \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05d4\u05d5\u05b8\u05d4 (lifne y\u00ffhvah, \u201cbefore the Lord [YHWH]\u201d), as a means of expressing the superlative degree. In this case one may translate \u201cNimrod was the greatest hunter in the world.\u201d"}, {"pk": 2824984, "translation": "NET", "book": 1, "chapter": 10, "verse": 10, "text": "The primary regions of his kingdom were Babel, Erech, Akkad, and Calneh in the land of Shinar.", "comment": "sn Shinar is another name for Babylonia.
tn Heb \u201cbeginning.\u201d E. A. Speiser, Genesis (AB), 67, suggests \u201cmainstays,\u201d citing Jer 49:35 as another text where the Hebrew noun is so used.
tn Or \u201cBabylon.\u201d
sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term \u05db\u05b7\u05dc\u05b0\u05e0\u05b5\u05d4 (khalneh) as \u201call of them,\u201d referring to the three previous names (cf. NRSV)."}, {"pk": 2824985, "translation": "NET", "book": 1, "chapter": 10, "verse": 11, "text": "From that land he went to Assyria, where he built Nineveh, Rehoboth-Ir, Calah,", "comment": "tn The subject of the verb translated \u201cwent\u201d is probably still Nimrod. However, it has also been interpreted that \u201cAshur went,\u201d referring to a derivative power.
tn Heb \u201cAsshur.\u201d
sn Nineveh was an ancient Assyrian city situated on the Tigris River.
sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
sn The name Rehoboth-Ir means \u201cand broad streets of a city,\u201d perhaps referring to a suburb of Nineveh."}, {"pk": 2824986, "translation": "NET", "book": 1, "chapter": 10, "verse": 12, "text": "and Resen, which is between Nineveh and the great city Calah.", "comment": "tn Heb \u201cand Resen between Nineveh and Calah; it [i.e., Calah] is the great city.\u201d"}, {"pk": 2824987, "translation": "NET", "book": 1, "chapter": 10, "verse": 13, "text": "Mizraim was the father of the Ludites, Anamites, Lehabites, Naphtuhites,", "comment": "tn Heb \u201cfathered.\u201d
sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
sn The Ludites were African tribes west of the Nile Delta.
sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
sn The Lehabites are identified with the Libyans.
sn The Naphtuhites lived in Lower Egypt (the Nile Delta region)."}, {"pk": 2824988, "translation": "NET", "book": 1, "chapter": 10, "verse": 14, "text": "Pathrusites, Casluhites (from whom the Philistines came), and Caphtorites.", "comment": "tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, \u201cPhilistines,\u201d Peoples of the Old Testament World, 232.
sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to \u201cthe region beyond\u201d the Mediterranean."}, {"pk": 2824989, "translation": "NET", "book": 1, "chapter": 10, "verse": 15, "text": "Canaan was the father of Sidon his firstborn, Heth,", "comment": "tn Heb \u201cfathered.\u201d
sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
tn Some see a reference to \u201cHittites\u201d here (cf. NIV), but this seems unlikely. See the note on the phrase \u201csons of Heth\u201d in Gen 23:3."}, {"pk": 2824990, "translation": "NET", "book": 1, "chapter": 10, "verse": 16, "text": "the Jebusites, Amorites, Girgashites,", "comment": "sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.
sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226)."}, {"pk": 2824991, "translation": "NET", "book": 1, "chapter": 10, "verse": 17, "text": "Hivites, Arkites, Sinites,", "comment": "sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
sn The Hivites were Canaanite tribes of a Hurrian origin.
sn The Sinites lived in Sin, another town in Lebanon."}, {"pk": 2824992, "translation": "NET", "book": 1, "chapter": 10, "verse": 18, "text": "Arvadites, Zemarites, and Hamathites. Eventually the families of the Canaanites were scattered", "comment": "sn The Hamathites lived in Hamath on the Orontes River.
sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
sn The Zemarites lived in the town Sumur, north of Arka."}, {"pk": 2824993, "translation": "NET", "book": 1, "chapter": 10, "verse": 19, "text": "and the borders of Canaan extended from Sidon all the way to Gerar as far as Gaza, and all the way to Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.", "comment": "tn Heb \u201cas you go.\u201d
tn Heb \u201cas you go.\u201d
map For location see Map1-A1; JP3-F3; JP4-F3.
tn Heb \u201cwere.\u201d"}, {"pk": 2824994, "translation": "NET", "book": 1, "chapter": 10, "verse": 20, "text": "These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations."}, {"pk": 2824995, "translation": "NET", "book": 1, "chapter": 10, "verse": 21, "text": "And sons were also born to Shem (the older brother of Japheth), the father of all the sons of Eber.", "comment": "tn Heb \u201cAnd to Shem was born.\u201d
tn Or \u201cwhose older brother was Japheth.\u201d Some translations render Japheth as the older brother, understanding the adjective \u05d4\u05b7\u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc (haggadol, \u201colder\u201d) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1."}, {"pk": 2824996, "translation": "NET", "book": 1, "chapter": 10, "verse": 22, "text": "The sons of Shem were Elam, Asshur, Arphaxad, Lud, and Aram.", "comment": "sn The descendants of Arphaxad may have lived northeast of Nineveh.
sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
sn The Hebrew name Elam (\u05e2\u05b5\u05d9\u05dc\u05b8\u05dd, \u2019elam) means \u201chighland.\u201d The Elamites were a non-Semitic people who lived east of Babylon.
sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.
sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River."}, {"pk": 2824997, "translation": "NET", "book": 1, "chapter": 10, "verse": 23, "text": "The sons of Aram were Uz, Hul, Gether, and Mash.", "comment": "tc The MT reads \u201cMash\u201d; the LXX and 1 Chr 1:17 read \u201cMeshech.\u201dsn Uz, Hul, Gether, and Mash. Little is known about these descendants of Aram."}, {"pk": 2824998, "translation": "NET", "book": 1, "chapter": 10, "verse": 24, "text": "Arphaxad was the father of Shelah, and Shelah was the father of Eber.", "comment": "tn Heb \u201cfathered.\u201d
tc The MT reads \u201cArphaxad fathered Shelah\u201d; the LXX reads \u201cArphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].\u201d The LXX reading also appears to lie behind Luke 3:35\u201336.
sn Genesis 11 traces the line of Shem through Eber (\u05e2\u05b5\u05d1\u05b6\u05e8, \u2019ever ) to Abraham the \u201cHebrew\u201d (\u05e2\u05b4\u05d1\u05b0\u05e8\u05b4\u05d9, \u2019ivri)."}, {"pk": 2824999, "translation": "NET", "book": 1, "chapter": 10, "verse": 25, "text": "Two sons were born to Eber: One was named Peleg because in his days the earth was divided, and his brother\u2019s name was Joktan.", "comment": "tn The expression \u201cthe earth was divided\u201d may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb \u05e4\u05bc\u05b8\u05dc\u05b8\u05d2 (palag, \u201cseparate, divide\u201d) is used in Ps 55:9 for a division of languages."}, {"pk": 2825000, "translation": "NET", "book": 1, "chapter": 10, "verse": 26, "text": "Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah,", "comment": "sn The name Almodad combines the Arabic article al with modad (\u201cfriend\u201d). Almodad was the ancestor of a South Arabian people.
sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
sn The name Jerah means \u201cmoon.\u201d
tn Heb \u201cfathered.\u201d
sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe."}, {"pk": 2825001, "translation": "NET", "book": 1, "chapter": 10, "verse": 27, "text": "Hadoram, Uzal, Diklah,", "comment": "sn Uzal was the name of the old capital of Yemen.
sn The name Diklah means \u201cdate-palm.\u201d"}, {"pk": 2825002, "translation": "NET", "book": 1, "chapter": 10, "verse": 28, "text": "Obal, Abimael, Sheba,", "comment": "sn Obal was a name used for several localities in Yemen.
sn The name Abimael is a genuine Sabean form which means \u201cmy father, truly, he is God.\u201d
sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites."}, {"pk": 2825003, "translation": "NET", "book": 1, "chapter": 10, "verse": 29, "text": "Ophir, Havilah, and Jobab. All these were sons of Joktan.", "comment": "sn Havilah is listed with Ham in v. 7.
sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12)."}, {"pk": 2825004, "translation": "NET", "book": 1, "chapter": 10, "verse": 30, "text": "Their dwelling place was from Mesha all the way to Sephar in the eastern hills.", "comment": "tn Heb \u201cas you go.\u201d"}, {"pk": 2825005, "translation": "NET", "book": 1, "chapter": 10, "verse": 31, "text": "These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations."}, {"pk": 2825006, "translation": "NET", "book": 1, "chapter": 10, "verse": 32, "text": "These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread over the earth after the flood.", "comment": "tn Or \u201cseparated.\u201d"}, {"pk": 2825007, "translation": "NET", "book": 1, "chapter": 11, "verse": 1, "text": "The whole earth had a common language and a common vocabulary.", "comment": "sn The whole earth. Here \u201cearth\u201d is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, \u201cThe Dispersion of the Nations in Genesis 11:1\u20139,\u201d BSac 138 (1981): 119-38.
tn Heb \u201cone lip and one [set of] words.\u201d The term \u201clip\u201d is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term \u201cwords\u201d refers to the content of their speech. They had the same vocabulary."}, {"pk": 2825008, "translation": "NET", "book": 1, "chapter": 11, "verse": 2, "text": "When the people moved eastward, they found a plain in Shinar and settled there.", "comment": "tn Or perhaps \u201cfrom the east\u201d (NRSV) or \u201cin the east.\u201d
tn Heb \u201cthey\u201d; the referent (the people) has been specified in the translation for clarity.
tn Heb \u201cin the land of Shinar.\u201dsn Shinar is the region of Babylonia."}, {"pk": 2825009, "translation": "NET", "book": 1, "chapter": 11, "verse": 3, "text": "Then they said to one another, \u201cCome, let\u2019s make bricks and bake them thoroughly.\u201d (They had brick instead of stone and tar instead of mortar.)", "comment": "tn Heb \u201ca man to his neighbor.\u201d The Hebrew idiom may be translated \u201cto each other\u201d or \u201cone to another.\u201d
tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: \u201clet us brick bricks\u201d (\u05e0\u05b4\u05dc\u05b0\u05d1\u05bc\u05b0\u05e0\u05b8\u05d4 \u05dc\u05b0\u05d1\u05b5\u05e0\u05b4\u05d9\u05dd, nilbb\u00ffnah l\u00ffvenim) and \u201cburn for burning\u201d (\u05e0\u05b4\u05e9\u05c2\u05b0\u05e8\u05b0\u05e4\u05b8\u05d4 \u05dc\u05b4\u05e9\u05c2\u05b0\u05e8\u05b5\u05e4\u05b8\u05d4, nisr\u00fffah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
tn Or \u201cbitumen\u201d (cf. NEB, NRSV).
tn The disjunctive clause gives information parenthetical to the narrative."}, {"pk": 2825010, "translation": "NET", "book": 1, "chapter": 11, "verse": 4, "text": "Then they said, \u201cCome, let\u2019s build ourselves a city and a tower with its top in the heavens so that we may make a name for ourselves. Otherwise we will be scattered across the face of the entire earth.\u201d", "comment": "tn The form \u05d5\u05b0\u05e0\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 (v\u00ffna\u2019aseh, from the verb \u05e2\u05e9\u05c2\u05d4, \u201cdo, make\u201d) could be either the imperfect or the cohortative with a vav (\u05d5) conjunction (\u201cand let us make\u2026\u201d). Coming after the previous cohortative, this form expresses purpose.
sn The Hebrew verb \u05e4\u05bc\u05b8\u05d5\u05b8\u05e5 (pavats, translated \u201cscatter\u201d) is a key term in this passage. The focal point of the account is the dispersion (\u201cscattering\u201d) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
tn A translation of \u201cheavens\u201d for \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
tn The Hebrew particle \u05e4\u05bc\u05b6\u05df (pen) expresses a negative purpose; it means \u201cthat we be not scattered.\u201d"}, {"pk": 2825011, "translation": "NET", "book": 1, "chapter": 11, "verse": 5, "text": "But the LORD came down to see the city and the tower that the people had started building.", "comment": "tn Heb \u201cthe sons of man.\u201d The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
tn The Hebrew text simply has \u05d1\u05bc\u05b8\u05e0\u05d5\u05bc (banu), but since v. 8 says they left off building the city, an ingressive idea (\u201chad started building\u201d) should be understood here."}, {"pk": 2825012, "translation": "NET", "book": 1, "chapter": 11, "verse": 6, "text": "And the LORD said, \u201cIf as one people all sharing a common language they have begun to do this, then nothing they plan to do will be beyond them.", "comment": "tn Heb \u201cand now.\u201d The foundational clause beginning with \u05d4\u05b5\u05df (hen) expresses the condition, and the second clause the result. It could be rendered \u201cIf this\u2026then now.\u201d
tn Heb \u201cand one lip to all of them.\u201d
tn Heb \u201call that they purpose to do will not be withheld from them.\u201d"}, {"pk": 2825013, "translation": "NET", "book": 1, "chapter": 11, "verse": 7, "text": "Come, let\u2019s go down and confuse their language so they won\u2019t be able to understand each other.\u201d", "comment": "tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word \u201cmake\u201d in 1:26 and \u201cknow\u201d in 3:5, as well as Jub. 10:22\u201323, where an angel recounts this incident and says \u201cAnd the Lord our God said to us\u2026. And the Lord went down and we went down with him. And we saw the city and the tower which the sons of men built.\u201d On the chiastic structure of the story, see G. J. Wenham, Genesis (WBC), 1:235.
tn Heb \u201cthey will not hear, a man the lip of his neighbor.\u201d"}, {"pk": 2825014, "translation": "NET", "book": 1, "chapter": 11, "verse": 8, "text": "So the LORD scattered them from there across the face of the entire earth, and they stopped building the city.", "comment": "tn The infinitive construct \u05dc\u05b4\u05d1\u05b0\u05e0\u05b9\u05ea (livnot, \u201cbuilding\u201d) here serves as the object of the verb \u201cthey ceased, stopped,\u201d answering the question of what they stopped doing."}, {"pk": 2825015, "translation": "NET", "book": 1, "chapter": 11, "verse": 9, "text": "That is why its name was called Babel \u2014 because there the LORD confused the language of the entire world, and from there the LORD scattered them across the face of the entire earth.", "comment": "sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant \u201cthe gate of God,\u201d but in Hebrew it sounds like the word for \u201cconfusion,\u201d and so retained that connotation. The name \u201cBabel\u201d (\u05d1\u05bc\u05b8\u05d1\u05b6\u05dc, bavel) and the verb translated \u201cconfused\u201d (\u05d1\u05bc\u05b8\u05dc\u05b7\u05dc, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
tn The verb has no expressed subject and so can be rendered as a passive in the translation."}, {"pk": 2825016, "translation": "NET", "book": 1, "chapter": 11, "verse": 10, "text": "This is the account of Shem. Shem was 100 old when he became the father of Arphaxad, two years after the flood."}, {"pk": 2825017, "translation": "NET", "book": 1, "chapter": 11, "verse": 11, "text": "And after becoming the father of Arphaxad, Shem lived 500 years and had other sons and daughters.", "comment": "tn The word \u201cother\u201d is not in the Hebrew text, but is supplied for stylistic reasons."}, {"pk": 2825018, "translation": "NET", "book": 1, "chapter": 11, "verse": 12, "text": "When Arphaxad had lived 35 years, he became the father of Shelah."}, {"pk": 2825019, "translation": "NET", "book": 1, "chapter": 11, "verse": 13, "text": "And after he became the father of Shelah, Arphaxad lived 403 years and had other sons and daughters.", "comment": "tn The word \u201cother\u201d is not in the Hebrew text, but is supplied for stylistic reasons.
tc The reading of the MT is followed in vv. 11\u201312; the LXX reads, \u201cAnd [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.\u201d See also the note on \u201cShelah\u201d in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35\u201336."}, {"pk": 2825020, "translation": "NET", "book": 1, "chapter": 11, "verse": 14, "text": "When Shelah had lived 30 years, he became the father of Eber."}, {"pk": 2825021, "translation": "NET", "book": 1, "chapter": 11, "verse": 15, "text": "And after he became the father of Eber, Shelah lived 403 years and had other sons and daughters.", "comment": "tn Here and in vv. 16, 19, 21, 23, 25 the word \u201cother\u201d is not in the Hebrew text, but is supplied for stylistic reasons."}, {"pk": 2825022, "translation": "NET", "book": 1, "chapter": 11, "verse": 16, "text": "When Eber had lived 34 years, he became the father of Peleg."}, {"pk": 2825023, "translation": "NET", "book": 1, "chapter": 11, "verse": 17, "text": "And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters."}, {"pk": 2825024, "translation": "NET", "book": 1, "chapter": 11, "verse": 18, "text": "When Peleg had lived 30 years, he became the father of Reu."}, {"pk": 2825025, "translation": "NET", "book": 1, "chapter": 11, "verse": 19, "text": "And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters."}, {"pk": 2825026, "translation": "NET", "book": 1, "chapter": 11, "verse": 20, "text": "When Reu had lived 32 years, he became the father of Serug."}, {"pk": 2825027, "translation": "NET", "book": 1, "chapter": 11, "verse": 21, "text": "And after he became the father of Serug, Reu lived 207 years and had other sons and daughters."}, {"pk": 2825028, "translation": "NET", "book": 1, "chapter": 11, "verse": 22, "text": "When Serug had lived 30 years, he became the father of Nahor."}, {"pk": 2825029, "translation": "NET", "book": 1, "chapter": 11, "verse": 23, "text": "And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters."}, {"pk": 2825030, "translation": "NET", "book": 1, "chapter": 11, "verse": 24, "text": "When Nahor had lived 29 years, he became the father of Terah."}, {"pk": 2825031, "translation": "NET", "book": 1, "chapter": 11, "verse": 25, "text": "And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters."}, {"pk": 2825032, "translation": "NET", "book": 1, "chapter": 11, "verse": 26, "text": "When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran."}, {"pk": 2825033, "translation": "NET", "book": 1, "chapter": 11, "verse": 27, "text": "This is the account of Terah. Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot."}, {"pk": 2825034, "translation": "NET", "book": 1, "chapter": 11, "verse": 28, "text": "Haran died in the land of his birth, in Ur of the Chaldeans, while his father Terah was still alive.", "comment": "tn Heb \u201cupon the face of Terah his father.\u201d
sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c."}, {"pk": 2825035, "translation": "NET", "book": 1, "chapter": 11, "verse": 29, "text": "And Abram and Nahor took wives for themselves. The name of Abram\u2019s wife was Sarai, and the name of Nahor\u2019s wife was Milcah; she was the daughter of Haran, the father of both Milcah and Iscah.", "comment": "sn The name Sarai (a variant spelling of \u201cSarah\u201d) means \u201cprincess\u201d (or \u201clady\u201d). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
sn The name Milcah means \u201cQueen.\u201d But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls \u201cPrincess\u201d or \u201cQueen\u201d), that would not necessarily imply anything about the faith of the two women themselves."}, {"pk": 2825036, "translation": "NET", "book": 1, "chapter": 11, "verse": 30, "text": "But Sarai was barren; she had no children."}, {"pk": 2825037, "translation": "NET", "book": 1, "chapter": 11, "verse": 31, "text": "Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram\u2019s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there."}, {"pk": 2825038, "translation": "NET", "book": 1, "chapter": 11, "verse": 32, "text": "The lifetime of Terah was 205 years, and he died in Haran.", "comment": "tn Heb \u201cAnd the days of Terah were.\u201d
tn Heb \u201cTerah\u201d; the pronoun has been substituted for the proper name in the translation for stylistic reasons."}, {"pk": 2825039, "translation": "NET", "book": 1, "chapter": 12, "verse": 1, "text": "Now the LORD said to Abram, \u201cGo out from your country, your relatives, and your father\u2019s household to the land that I will show you.", "comment": "sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31\u201332). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.
sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord\u2019s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father\u2019s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.
tn The initial command is the direct imperative (\u05dc\u05b6\u05da\u05b0, lekh) from the verb \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh). It is followed by the lamed preposition with a pronominal suffix (\u05dc\u05b0\u05da\u05b8, l\u00ffkha) emphasizing the subject of the imperative: \u201cyou leave.\u201d
tn The call of Abram begins with an imperative \u05dc\u05b6\u05da\u05b0\u05be\u05dc\u05b0\u05da\u05b8 (lekh-l\u00ffkha, \u201cgo out\u201d) followed by three cohortatives (v. 2a) indicating purpose or consequence (\u201cthat I may\u201d or \u201cthen I will\u201d). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally \u201cand be a blessing\u201d) is subordinated to the preceding cohortatives and indicates God\u2019s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1\u20132 see R. B. Chisholm, \u201cEvidence from Genesis,\u201d A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God\u2019s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah."}, {"pk": 2825040, "translation": "NET", "book": 1, "chapter": 12, "verse": 2, "text": "Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing.", "comment": "tn Or \u201cI will make you famous.\u201d
sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12\u201322 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.
tn Heb \u201cand be a blessing.\u201d The verb form \u05d4\u05b0\u05d9\u05b5\u05d4 (h\u00ffyeh) is the Qal imperative of the verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah). The vav (\u05d5) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to \u201cbe a blessing\u201d? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, \u201cYou will be a blessing,\u201d in contrast to the past when they \u201cwere a curse.\u201d Certainly \u201ccurse\u201d here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement \u201cbe a blessing\u201d seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement \u201cbe a blessing\u201d is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.
tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative."}, {"pk": 2825041, "translation": "NET", "book": 1, "chapter": 12, "verse": 3, "text": "I will bless those who bless you, but the one who treats you lightly I must curse, and all the families of the earth will bless one another by your name.\u201d", "comment": "tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.
tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of \u201cbless\u201d is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation \u201cwill bless [i.e., \u201cpronounce blessings on\u201d] themselves [or \u201cone another\u201d].\u201d The Hitpael of \u201cbless\u201d is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
tn In this part of God\u2019s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle \u05de\u05b0\u05e7\u05b7\u05dc\u05bc\u05b6\u05dc\u05b0\u05da\u05b8 (m\u00ffqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: \u201cthe one who treats you lightly.\u201d The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, \u201cI will curse those who curse you.\u201d But there are two different words for curse here. The first is \u05e7\u05b8\u05dc\u05b7\u05dc (qalal), which means \u201cto be light\u201d in the Qal, and in the Piel \u201cto treat lightly, to treat with contempt, to curse.\u201d The second verb is \u05d0\u05b8\u05e8\u05b7\u05e8 (\u2019arar), which means \u201cto banish, to remove from the blessing.\u201d The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: \u201cbut the one who treats you with contempt I must curse.\u201d"}, {"pk": 2825042, "translation": "NET", "book": 1, "chapter": 12, "verse": 4, "text": "So Abram left, just as the LORD had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)", "comment": "tn Heb \u201cjust as the Lord said to him.\u201d
tn Heb \u201cwas the son of five years and seventy year[s].\u201dsn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn \u2013 he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah\u2019s sons was Japheth, Shem, and Ham.
sn So Abram left. This is the report of Abram\u2019s obedience to God\u2019s command (see v. 1).
tn The disjunctive clause (note the pattern conjunction + subject + implied \u201cto be\u201d verb) is parenthetical, telling the age of Abram when he left Haran."}, {"pk": 2825043, "translation": "NET", "book": 1, "chapter": 12, "verse": 5, "text": "And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan.", "comment": "tn Heb \u201cthe son of his brother.\u201d
tn Heb \u201cwent out to go.\u201d
tn For the semantic nuance \u201cacquire [property]\u201d for the verb \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah), see BDB 795 s.v. \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4."}, {"pk": 2825044, "translation": "NET", "book": 1, "chapter": 12, "verse": 6, "text": "Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.)", "comment": "tn Or \u201cterebinth.\u201d
tn Heb \u201cas far as the place of Shechem, as far as the oak of Moreh.\u201d
tn The disjunctive clause gives important information parenthetical in nature \u2013 the promised land was occupied by Canaanites.
sn The Hebrew word Moreh (\u05de\u05d5\u05b9\u05e8\u05b6\u05d4, moreh) means \u201cteacher.\u201d It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place."}, {"pk": 2825045, "translation": "NET", "book": 1, "chapter": 12, "verse": 7, "text": "The LORD appeared to Abram and said, \u201cTo your descendants I will give this land.\u201d So Abram built an altar there to the LORD, who had appeared to him.", "comment": "tn Heb \u201che\u201d; the referent (Abram) has been supplied in the translation for clarification.
tn The same Hebrew term \u05d6\u05b6\u05e8\u05b7\u05e2 (zera\u2019) may mean \u201cseed\u201d (for planting), \u201coffspring\u201d (occasionally of animals, but usually of people), or \u201cdescendants\u201d depending on the context."}, {"pk": 2825046, "translation": "NET", "book": 1, "chapter": 12, "verse": 8, "text": "Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the LORD and worshiped the LORD.", "comment": "tn Heb \u201che called in the name of the Lord.\u201d The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2825047, "translation": "NET", "book": 1, "chapter": 12, "verse": 9, "text": "Abram continually journeyed by stages down to the Negev.", "comment": "tn Or \u201cthe South [country].\u201dsn Negev is the name for the southern desert region in the land of Canaan.
tn The Hebrew verb \u05e0\u05b8\u05e1\u05b7\u05e2 (nasa\u2019) means \u201cto journey\u201d; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) to stress that the traveling was continually going on. Thus \u201cAbram journeyed, going and journeying\u201d becomes \u201cAbram continually journeyed by stages.\u201d"}, {"pk": 2825048, "translation": "NET", "book": 1, "chapter": 12, "verse": 10, "text": "There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe.", "comment": "tn Heb \u201cheavy in the land.\u201d The words \u201cin the land,\u201d which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
tn The Hebrew verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur), traditionally rendered \u201cto sojourn,\u201d means \u201cto stay for a while.\u201d The \u201cstranger\u201d (traditionally \u201csojourner\u201d) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel\u2019s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth."}, {"pk": 2825049, "translation": "NET", "book": 1, "chapter": 12, "verse": 11, "text": "As he approached Egypt, he said to his wife Sarai, \u201cLook, I know that you are a beautiful woman.", "comment": "tn Heb \u201cdrew near to enter.\u201d
tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) is deictic here; it draws attention to the following fact.
tn Heb \u201ca woman beautiful of appearance are you.\u201d"}, {"pk": 2825050, "translation": "NET", "book": 1, "chapter": 12, "verse": 12, "text": "When the Egyptians see you they will say, \u2018This is his wife.\u2019 Then they will kill me but will keep you alive.", "comment": "tn The Piel of the verb \u05d7\u05b8\u05d9\u05b8\u05d4 (khayah, \u201cto live\u201d) means \u201cto keep alive, to preserve alive,\u201d and in some places \u201cto make alive.\u201d See D. Marcus, \u201cThe Verb \u2018to Live\u2019 in Ugaritic,\u201d JSS 17 (1972): 76-82."}, {"pk": 2825051, "translation": "NET", "book": 1, "chapter": 12, "verse": 13, "text": "So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.\u201d", "comment": "tn Heb \u201csay.\u201d
tn The Hebrew verb translated \u201cgo well\u201d can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram\u2019s life will be spared.
sn Tell them you are my sister. Abram\u2019s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister \u2013 but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, \u201cThe Wife-Sister Motif in the Patriarchal Narratives,\u201d Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, \u201cThe Alleged Hurrian Wife-Sister Motif in Genesis,\u201d GOT 22 (1967-1970): 14-25.
tn Heb \u201cand my life will live.\u201d"}, {"pk": 2825052, "translation": "NET", "book": 1, "chapter": 12, "verse": 14, "text": "When Abram entered Egypt, the Egyptians saw that the woman was very beautiful."}, {"pk": 2825053, "translation": "NET", "book": 1, "chapter": 12, "verse": 15, "text": "When Pharaoh\u2019s officials saw her, they praised her to Pharaoh. So Abram\u2019s wife was taken into the household of Pharaoh,", "comment": "tn The Hebrew text simply has \u201chouse of Pharaoh.\u201d The word \u201chouse\u201d refers to the household in general, more specifically to the royal harem.
tn Heb \u201cand the woman.\u201d The word also means \u201cwife\u201d; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, \u00a786). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (\u201chis\u201d) for clarity.
tn The Hebrew term \u05d5\u05b7\u05ea\u05bc\u05bb\u05e7\u05bc\u05b7\u05d7 (vattuqqakh, \u201cwas taken\u201d) is a rare verbal form, an old Qal passive preterite from the verb \u201cto take.\u201d It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning."}, {"pk": 2825054, "translation": "NET", "book": 1, "chapter": 12, "verse": 16, "text": "and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.", "comment": "tn Heb \u201cand there was to him.\u201d
sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie \u201cso that it would go well\u201d with him. Though he lost Sarai to Pharaoh, it did go well for him \u2013 he received a lavish bride price. See also G. W. Coats, \u201cDespoiling the Egyptians,\u201d VT 18 (1968): 450-57."}, {"pk": 2825055, "translation": "NET", "book": 1, "chapter": 12, "verse": 17, "text": "But the LORD struck Pharaoh and his household with severe diseases because of Sarai, Abram\u2019s wife.", "comment": "tn The cognate accusative adds emphasis to the verbal sentence: \u201che plagued with great plagues,\u201d meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26). The adjective \u201cgreat\u201d emphasizes that the plagues were severe and overwhelming."}, {"pk": 2825056, "translation": "NET", "book": 1, "chapter": 12, "verse": 18, "text": "So Pharaoh summoned Abram and said, \u201cWhat is this you have done to me? Why didn\u2019t you tell me that she was your wife?", "comment": "tn The demonstrative pronoun translated \u201cthis\u201d adds emphasis: \u201cWhat in the world have you done to me?\u201d (R. J. Williams, Hebrew Syntax, 24, \u00a7118)."}, {"pk": 2825057, "translation": "NET", "book": 1, "chapter": 12, "verse": 19, "text": "Why did you say, \u2018She is my sister,\u2019 so that I took her to be my wife? Here is your wife! Take her and go!\u201d", "comment": "tn The preterite with vav (\u05d5) consecutive here expresses consequence.
tn Heb \u201cto me for a wife.\u201d
tn Heb \u201cLook, your wife!\u201d
tn Heb \u201ctake and go.\u201d"}, {"pk": 2825058, "translation": "NET", "book": 1, "chapter": 12, "verse": 20, "text": "Pharaoh gave his men orders about Abram, and so they expelled him, along with his wife and all his possessions.", "comment": "tn Heb \u201chim\u201d; the referent (Abram) has been specified in the translation for clarity."}, {"pk": 2825059, "translation": "NET", "book": 1, "chapter": 13, "verse": 1, "text": "So Abram went up from Egypt into the Negev. He took his wife and all his possessions with him, as well as Lot.", "comment": "tn Heb \u201cAnd Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.\u201d
tn Or \u201cthe South [country]\u201d (also in v. 3).sn Negev is the name for the southern desert region in the land of Canaan."}, {"pk": 2825060, "translation": "NET", "book": 1, "chapter": 13, "verse": 2, "text": "(Now Abram was very wealthy in livestock, silver, and gold.)", "comment": "tn This parenthetical clause, introduced by the vav (\u05d5) disjunctive (translated \u201cnow\u201d), provides information necessary to the point of the story.
tn Heb \u201cheavy.\u201d"}, {"pk": 2825061, "translation": "NET", "book": 1, "chapter": 13, "verse": 3, "text": "And he journeyed from place to place from the Negev as far as Bethel. He returned to the place where he had pitched his tent at the beginning, between Bethel and Ai.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201con his journeys\u201d; the verb and noun combination means to pick up the tents and move from camp to camp.
tn Heb \u201cwhere his tent had been.\u201d
tn The words \u201che returned\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2825062, "translation": "NET", "book": 1, "chapter": 13, "verse": 4, "text": "This was the place where he had first built the altar, and there Abram worshiped the LORD.", "comment": "tn Heb \u201cto the place of the altar which he had made there in the beginning\u201d (cf. Gen 12:7\u20138).
tn Heb \u201che called in the name of the Lord.\u201d The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281."}, {"pk": 2825063, "translation": "NET", "book": 1, "chapter": 13, "verse": 5, "text": "Now Lot, who was traveling with Abram, also had flocks, herds, and tents.", "comment": "tn The Hebrew idiom is \u201cto Lot\u2026there was,\u201d the preposition here expressing possession.
tn Heb \u201cwas going.\u201d"}, {"pk": 2825064, "translation": "NET", "book": 1, "chapter": 13, "verse": 6, "text": "But the land could not support them while they were living side by side. Because their possessions were so great, they were not able to live alongside one another.", "comment": "tn The same infinitive occurs here, serving as the object of the verb.
tn The infinitive construct \u05dc\u05b8\u05e9\u05c1\u05b6\u05d1\u05b6\u05ea (lashevet, from \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1, yashav) explains what it was that the land could not support: \u201cthe land could not support them to live side by side.\u201d See further J. C. de Moor, \u201cLexical Remarks Concerning Yahad and Yahdaw,\u201d VT 7 (1957): 350-55.
tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses \u201cto be able.\u201d"}, {"pk": 2825065, "translation": "NET", "book": 1, "chapter": 13, "verse": 7, "text": "So there were quarrels between Abram\u2019s herdsmen and Lot\u2019s herdsmen. (Now the Canaanites and the Perizzites were living in the land at that time.)", "comment": "tn This parenthetical clause, introduced with the vav (\u05d5) disjunctive (translated \u201cnow\u201d), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
tn The Hebrew term \u05e8\u05b4\u05d9\u05d1 (riv) means \u201cstrife, conflict, quarreling.\u201d In later texts it has the meaning of \u201clegal controversy, dispute.\u201d See B. Gemser, \u201cThe r\u00eeb \u2013 or Controversy \u2013 Pattern in Hebrew Mentality,\u201d Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals."}, {"pk": 2825066, "translation": "NET", "book": 1, "chapter": 13, "verse": 8, "text": "Abram said to Lot, \u201cLet there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives.", "comment": "tn Heb \u201cmen, brothers [are] we.\u201d Here \u201cbrothers\u201d describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot\u2019s uncle."}, {"pk": 2825067, "translation": "NET", "book": 1, "chapter": 13, "verse": 9, "text": "Is not the whole land before you? Separate yourself now from me. If you go to the left, then I\u2019ll go to the right, but if you go to the right, then I\u2019ll go to the left.\u201d", "comment": "tn The words \u201cyou go\u201d have been supplied in the translation for stylistic reasons both times in this verse."}, {"pk": 2825068, "translation": "NET", "book": 1, "chapter": 13, "verse": 10, "text": "Lot looked up and saw the whole region of the Jordan. He noticed that all of it was well-watered (before the LORD obliterated Sodom and Gomorrah) like the garden of the LORD, like the land of Egypt, all the way to Zoar.", "comment": "tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
tn The words \u201che noticed\u201d are supplied in the translation for stylistic reasons.
sn Obliterated. The use of the term \u201cdestroy\u201d (\u05e9\u05c1\u05b7\u05d7\u05b5\u05ea, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).
tn Or \u201cplain\u201d; Heb \u201ccircle.\u201d
sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve\u2019s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.
tn Heb \u201clifted up his eyes and saw.\u201d The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen."}, {"pk": 2825069, "translation": "NET", "book": 1, "chapter": 13, "verse": 11, "text": "Lot chose for himself the whole region of the Jordan and traveled toward the east. So the relatives separated from each other.", "comment": "tn Heb \u201cLot traveled.\u201d The proper name has not been repeated in the translation at this point for stylistic reasons.
tn Heb \u201ca man from upon his brother.\u201dsn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, \u201cThe Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,\u201d JSOT 26 (1983): 77-88."}, {"pk": 2825070, "translation": "NET", "book": 1, "chapter": 13, "verse": 12, "text": "Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain and pitched his tents next to Sodom.", "comment": "tn Or \u201cthe cities of the plain\u201d; Heb \u201c[the cities of] the circle,\u201d referring to the \u201ccircle\u201d or oval area of the Jordan Valley."}, {"pk": 2825071, "translation": "NET", "book": 1, "chapter": 13, "verse": 13, "text": "(Now the people of Sodom were extremely wicked rebels against the LORD.)", "comment": "tn Heb \u201cmen.\u201d However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
tn Heb \u201cwicked and sinners against the Lord exceedingly.\u201d The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: \u201cwicked and sinners\u201d means \u201cwicked sinners,\u201d the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added \u201cagainst the Lord,\u201d stressing their violation of the laws of heaven and their culpability. Finally, to this is added \u05de\u05b0\u05d0\u05b9\u05d3 (m\u00ff\u2019od, \u201cexceedingly,\u201d translated here as \u201cextremely\u201d).
tn Here is another significant parenthetical clause in the story, signaled by the vav (\u05d5\u05d5) disjunctive (translated \u201cnow\u201d) on the noun at the beginning of the clause."}, {"pk": 2825072, "translation": "NET", "book": 1, "chapter": 13, "verse": 14, "text": "After Lot had departed, the LORD said to Abram, \u201cLook from the place where you stand to the north, south, east, and west.", "comment": "tn Heb \u201cand the Lord said to Abram after Lot separated himself from with him.\u201d The disjunctive clause at the beginning of the verse signals a new scene.
tn Heb \u201clift up your eyes and see.\u201dsn Look. Earlier Lot \u201clooked up\u201d (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb \u201clift up the eyes\u201d) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot \u2013 give him the land. It seems to be one of the ways that God rewards faith."}, {"pk": 2825073, "translation": "NET", "book": 1, "chapter": 13, "verse": 15, "text": "I will give all the land that you see to you and your descendants forever.", "comment": "tn Heb \u201cfor all the land which you see to you I will give it and to your descendants.\u201d"}, {"pk": 2825074, "translation": "NET", "book": 1, "chapter": 13, "verse": 16, "text": "And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted.", "comment": "tn The translation \u201ccan be counted\u201d (potential imperfect) is suggested by the use of \u05d9\u05d5\u05bc\u05db\u05b7\u05dc (yukhal, \u201cis able\u201d) in the preceding clause."}, {"pk": 2825075, "translation": "NET", "book": 1, "chapter": 13, "verse": 17, "text": "Get up and walk throughout the land, for I will give it to you.\u201d", "comment": "tn Heb \u201cthe land to its length and to its breadth.\u201d This phrase has not been included in the translation because it is somewhat redundant (see the note on the word \u201cthroughout\u201d in this verse).
tn The connective \u201cand\u201d is not present in the Hebrew text; it has been supplied for purposes of English style.
tn The Hitpael form \u05d4\u05b4\u05ea\u05b0\u05d4\u05b7\u05dc\u05bc\u05b5\u05da\u05b0 (hithallekh) means \u201cto walk about\u201d; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over."}, {"pk": 2825076, "translation": "NET", "book": 1, "chapter": 13, "verse": 18, "text": "So Abram moved his tents and went to live by the oaks of Mamre in Hebron, and he built an altar to the LORD there.", "comment": "tn Heb \u201che came and lived.\u201d
tn Or \u201cterebinths.\u201d"}, {"pk": 2825077, "translation": "NET", "book": 1, "chapter": 14, "verse": 1, "text": "At that time Amraphel king of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations", "comment": "sn Shinar (also in v. 9) is the region of Babylonia.
tn Or \u201cking of Goyim.\u201d The Hebrew term \u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd (goyim) means \u201cnations,\u201d but a number of modern translations merely transliterate the Hebrew (cf. NEB \u201cGoyim\u201d; NIV, NRSV \u201cGoiim\u201d).
tn The sentence begins with the temporal indicator \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi) followed by \u201cin the days of.\u201d"}, {"pk": 2825078, "translation": "NET", "book": 1, "chapter": 14, "verse": 2, "text": "went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).", "comment": "sn On the geographical background of vv. 1\u20132 see J. P. Harland, \u201cSodom and Gomorrah,\u201d The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, \u201cThe Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,\u201d BA 41 (1978): 143-64.
tn Heb \u201cmade war.\u201dsn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer\u2019s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them)."}, {"pk": 2825079, "translation": "NET", "book": 1, "chapter": 14, "verse": 3, "text": "These last five kings joined forces in the Valley of Siddim (that is, the Salt Sea).", "comment": "tn Heb \u201call these,\u201d referring only to the last five kings named. The referent has been specified as \u201cthese last five kings\u201d in the translation for clarity.
sn The Salt Sea is the older name for the Dead Sea.
tn The Hebrew verb used here means \u201cto join together; to unite; to be allied.\u201d It stresses close associations, especially of friendships, marriages, or treaties."}, {"pk": 2825080, "translation": "NET", "book": 1, "chapter": 14, "verse": 4, "text": "For twelve years they had served Kedorlaomer, but in the thirteenth year they rebelled.", "comment": "sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east \u2013 to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram\u2019s life taught future generations that God can give victory over such threats \u2013 that people did not have to live in servitude to tyrants from the east.
tn The sentence simply begins with \u201ctwelve years\u201d; it serves as an adverbial accusative giving the duration of their bondage.
tn This is another adverbial accusative of time."}, {"pk": 2825081, "translation": "NET", "book": 1, "chapter": 14, "verse": 5, "text": "In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim,", "comment": "tn The Hebrew verb \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah) means \u201cto attack, to strike, to smite.\u201d In this context it appears that the strike was successful, and so a translation of \u201cdefeated\u201d is preferable."}, {"pk": 2825082, "translation": "NET", "book": 1, "chapter": 14, "verse": 6, "text": "and the Horites in their hill country of Seir, as far as El Paran, which is near the desert.", "comment": "sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain."}, {"pk": 2825083, "translation": "NET", "book": 1, "chapter": 14, "verse": 7, "text": "Then they attacked En Mishpat (that is, Kadesh) again, and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.", "comment": "tn Heb \u201cthey returned and came to En Mishpat (that is, Kadesh).\u201d The two verbs together form a verbal hendiadys, the first serving as the adverb: \u201cthey returned and came\u201d means \u201cthey came again.\u201d Most English translations do not treat this as a hendiadys, but translate \u201cthey turned back\u201d or something similar. Since in the context, however, \u201ccame again to\u201d does not simply refer to travel but an assault against the place, the present translation expresses this as \u201cattacked\u2026again.\u201d"}, {"pk": 2825084, "translation": "NET", "book": 1, "chapter": 14, "verse": 8, "text": "Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met", "comment": "tn Heb \u201cagainst.\u201d"}, {"pk": 2825085, "translation": "NET", "book": 1, "chapter": 14, "verse": 9, "text": "Kedorlaomer king of Elam, Tidal king of nations, Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against five.", "comment": "tn The Hebrew text has simply \u201cagainst.\u201d The word \u201cfought\u201d is supplied in the translation for stylistic reasons.
tn Or \u201cGoyim.\u201d See the note on the word \u201cnations\u201d in 14:1."}, {"pk": 2825086, "translation": "NET", "book": 1, "chapter": 14, "verse": 10, "text": "Now the Valley of Siddim was full of tar pits. When the kings of Sodom and Gomorrah fled, they fell into them, but some survivors fled to the hills.", "comment": "tn Heb \u201cNow the Valley of Siddim [was] pits, pits of tar.\u201d This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun \u201cpits.\u201dsn The word for \u201ctar\u201d (or \u201cbitumen\u201d) occurs earlier in the story of the building of the tower in Babylon (see Gen 11:3).
sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.
tn Heb \u201cthe rest.\u201d
tn Or \u201cthey were defeated there.\u201d After a verb of motion the Hebrew particle \u05e9\u05c1\u05b8\u05dd (sham) with the directional heh (\u05e9\u05c1\u05b8\u05de\u05bc\u05b8\u05d4, shammah) can mean \u201cinto it, therein\u201d (BDB 1027 s.v. \u05e9\u05c1\u05b8\u05dd)."}, {"pk": 2825087, "translation": "NET", "book": 1, "chapter": 14, "verse": 11, "text": "The four victorious kings took all the possessions and food of Sodom and Gomorrah and left.", "comment": "tn Heb \u201cthey\u201d; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity."}, {"pk": 2825088, "translation": "NET", "book": 1, "chapter": 14, "verse": 12, "text": "They also took Abram\u2019s nephew Lot and his possessions when they left, for Lot was living in Sodom.", "comment": "tn Heb \u201cand.\u201d
tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.
tn Heb \u201cLot the son of his brother.\u201d
tn Heb \u201che\u201d; the referent (Lot) has been specified in the translation for clarity."}, {"pk": 2825089, "translation": "NET", "book": 1, "chapter": 14, "verse": 13, "text": "A fugitive came and told Abram the Hebrew. Now Abram was living by the oaks of Mamre the Amorite, the brother of Eshcol and Aner. (All these were allied by treaty with Abram.)", "comment": "tn Or \u201cterebinths.\u201d
tn Heb \u201cpossessors of a treaty with.\u201d Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words \u201call these\u201d have been supplied in the translation to make this clear.
tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.
tn Heb \u201cthe fugitive.\u201d The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.
sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word \u201cHebrew\u201d has proved elusive. It may be related to the verb \u201cto cross over,\u201d perhaps meaning \u201cimmigrant.\u201d Or it might be derived from the name of Abram\u2019s ancestor Eber (see Gen 11:14\u201316).
tn Or \u201ca brother\u201d; or \u201ca relative\u201d; or perhaps \u201can ally.\u201d"}, {"pk": 2825090, "translation": "NET", "book": 1, "chapter": 14, "verse": 14, "text": "When Abram heard that his nephew had been taken captive, he mobilized his 318 trained men who had been born in his household, and he pursued the invaders as far as Dan.", "comment": "tn The words \u201cthe invaders\u201d have been supplied in the translation for clarification.
sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.
tn Heb \u201chis brother,\u201d by extension, \u201crelative.\u201d Here and in v. 16 the more specific term \u201cnephew\u201d has been used in the translation for clarity. Lot was the son of Haran, Abram\u2019s brother (Gen 11:27).
tn The verb \u05d5\u05b7\u05d9\u05bc\u05b8\u05e8\u05b6\u05e7 (vayyareq) is a rare form, probably related to the word \u05e8\u05b5\u05d9\u05e7 (req, \u201cto be empty\u201d). If so, it would be a very figurative use: \u201che emptied out\u201d (or perhaps \u201cunsheathed\u201d) his men. The LXX has \u201cmustered\u201d (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, \u201cto mobilize\u201d troops. If this view is accepted, one must assume that a confusion of the Hebrew letters \u05d3 (dalet) and \u05e8 (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view."}, {"pk": 2825091, "translation": "NET", "book": 1, "chapter": 14, "verse": 15, "text": "Then, during the night, Abram divided his forces against them and defeated them. He chased them as far as Hobah, which is north of Damascus.", "comment": "tn Heb \u201che\u201d; the referent (Abram) has been specified in the translation for clarity.
tn Heb \u201cleft.\u201d Directions in ancient Israel were given in relation to the east rather than the north.
tn The Hebrew text simply has \u201cnight\u201d as an adverbial accusative.
tn Heb \u201che divided himself\u2026he and his servants.\u201d"}, {"pk": 2825092, "translation": "NET", "book": 1, "chapter": 14, "verse": 16, "text": "He retrieved all the stolen property. He also brought back his nephew Lot and his possessions, as well as the women and the rest of the people.", "comment": "tn The word \u201cstolen\u201d is supplied in the translation for clarification.
tn The phrase \u201cthe rest of \u201c has been supplied in the translation for clarification."}, {"pk": 2825093, "translation": "NET", "book": 1, "chapter": 14, "verse": 17, "text": "After Abram returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram in the Valley of Shaveh (known as the King\u2019s Valley).", "comment": "tn Heb \u201che\u201d; the referent (Abram) has been specified in the translation for clarity.
tn Heb \u201chim\u201d; the referent (Abram) has been specified in the translation for clarity.
sn The King\u2019s Valley is possibly a reference to what came to be known later as the Kidron Valley."}, {"pk": 2825094, "translation": "NET", "book": 1, "chapter": 14, "verse": 18, "text": "Melchizedek king of Salem brought out bread and wine. (Now he was the priest of the Most High God.)", "comment": "sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah\u2019s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.
tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served \u201cGod Most High\u201d (\u05d0\u05b5\u05dc \u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019el \u2019elyon) \u2013 one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother."}, {"pk": 2825095, "translation": "NET", "book": 1, "chapter": 14, "verse": 19, "text": "He blessed Abram, saying, \u201cBlessed be Abram by the Most High God, Creator of heaven and earth.", "comment": "tn Some translate \u201cpossessor of heaven and earth\u201d (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots \u05b8\u05e7\u05e0\u05b8\u05d4 (qanah), one meaning \u201cto create\u201d (as in Gen 4:1) and the other \u201cto obtain, to acquire, to possess.\u201d While \u201cpossessor\u201d would fit here, \u201ccreator\u201d is the more likely due to the collocation with \u201cheaven and earth.\u201d
tn The terms translated \u201cheaven\u201d and \u201cearth\u201d are both objective genitives after the participle in construct.
tn The preposition \u05dc\u05b0 (lamed) introduces the agent after the passive participle."}, {"pk": 2825096, "translation": "NET", "book": 1, "chapter": 14, "verse": 20, "text": "Worthy of praise is the Most High God, who delivered your enemies into your hand.\u201d Abram gave Melchizedek a tenth of everything.", "comment": "tn Heb \u201cblessed be.\u201d For God to be \u201cblessed\u201d means that is praised. His reputation is enriched in the world as his name is praised.
sn Who delivered. The Hebrew verb \u05de\u05b4\u05d2\u05bc\u05b5\u05df (miggen, \u201cdelivered\u201d) foreshadows the statement by God to Abram in Gen 15:1, \u201cI am your shield\u201d (\u05de\u05b8\u05d2\u05b5\u05df, magen). Melchizedek provided a theological interpretation of Abram\u2019s military victory.
tn Heb \u201chim\u201d; the referent (Melchizedek) has been specified in the translation for clarity."}, {"pk": 2825097, "translation": "NET", "book": 1, "chapter": 14, "verse": 21, "text": "Then the king of Sodom said to Abram, \u201cGive me the people and take the possessions for yourself.\u201d"}, {"pk": 2825098, "translation": "NET", "book": 1, "chapter": 14, "verse": 22, "text": "But Abram replied to the king of Sodom, \u201cI raise my hand to the LORD, the Most High God, Creator of heaven and earth, and vow", "comment": "tn The words \u201cand vow\u201d are not in the Hebrew text, but are supplied in the translation for clarification.
tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: \u201cHere and now I raise my hand.\u201d"}, {"pk": 2825099, "translation": "NET", "book": 1, "chapter": 14, "verse": 23, "text": "that I will take nothing belonging to you, not even a thread or the strap of a sandal. That way you can never say, \u2018It is I who made Abram rich.\u2019", "comment": "tn The Hebrew text adds the independent pronoun (\u201cI\u201d) to the verb form for emphasis.
tn The oath formula is elliptical, reading simply: \u201c\u2026if I take.\u201d It is as if Abram says, \u201c[May the Lord deal with me] if I take,\u201d meaning, \u201cI will surely not take.\u201d The positive oath would add the negative adverb and be the reverse: \u201c[God will deal with me] if I do not take,\u201d meaning, \u201cI certainly will.\u201d"}, {"pk": 2825100, "translation": "NET", "book": 1, "chapter": 14, "verse": 24, "text": "I will take nothing except compensation for what the young men have eaten. As for the share of the men who went with me \u2014 Aner, Eshcol, and Mamre \u2014 let them take their share.\u201d", "comment": "tn The words \u201cI will take nothing\u201d have been supplied in the translation for stylistic reasons.
tn Heb \u201cexcept only what the young men have eaten.\u201d"}, {"pk": 2825101, "translation": "NET", "book": 1, "chapter": 15, "verse": 1, "text": "After these things the word of the LORD came to Abram in a vision: \u201cFear not, Abram! I am your shield and the one who will reward you in great abundance.\u201d", "comment": "sn The noun \u201cshield\u201d recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
tn Heb \u201cyour reward [in] great abundance.\u201d When the phrase \u05d4\u05b7\u05e8\u05b0\u05d1\u05bc\u05d4 \u05de\u05b0\u05d0\u05b9\u05d3\u05b5 (harbeh m\u00ffod) follows a noun it invariably modifies the noun and carries the nuance \u201cvery great\u201d or \u201cin great abundance.\u201d (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10\u201311; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun \u201creward\u201d is in apposition to \u201cshield\u201d and refers by metonymy to God as the source of the reward. Some translate here \u201cyour reward will be very great\u201d (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction \u05d4\u05b7\u05e8\u05b0\u05d1\u05bc\u05d4 \u05de\u05b0\u05d0\u05b9\u05d3\u05b5 is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose."}, {"pk": 2825102, "translation": "NET", "book": 1, "chapter": 15, "verse": 2, "text": "But Abram said, \u201cO sovereign LORD, what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?\u201d", "comment": "sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: \u201cThe son of the acquisition (\u05d1\u05bc\u05b6\u05df\u05be\u05de\u05b6\u05e9\u05c1\u05b6\u05e7, ben-mesheq) of my house is Eliezer of Damascus (\u05d3\u05bc\u05b7\u05de\u05bc\u05b6\u05e9\u05c1\u05b6\u05e7, dammesheq).\u201d The words are not the same; they have different sibilants. But the sound play gives the impression that \u201cin the nomen is the omen.\u201d Eliezer the Damascene will be Abram\u2019s heir if Abram dies childless because \u201cDamascus\u201d seems to mean that. See M. F. Unger, \u201cSome Comments on the Text of Genesis 15:2\u20133,\u201d JBL 72 (1953): 49-50; H. L. Ginsberg, \u201cAbram\u2019s \u2018Damascene\u2019 Steward,\u201d BASOR 200 (1970): 31-32.
tn The Hebrew text has \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b1\u05d4\u05d5\u05b4\u05d4 (\u2019adonay yehvih, \u201cMaster, Lord\u201d). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cmaster\u201d) to avoid pronouncing the divine name, that would lead in this place to a repetition of \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9. So the tetragrammaton is here pointed with the vowels for the word \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim, \u201cGod\u201d) instead. That would produce the reading of the Hebrew as \u201cMaster, God\u201d in the Jewish textual tradition. But the presence of \u201cMaster\u201d before the holy name is rather compelling evidence that the original would have been \u201cMaster, Lord,\u201d which is rendered here \u201csovereign Lord.\u201d
tn The vav (\u05d5) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
tn Heb \u201cI am going.\u201d
tn Heb \u201cthe son of the acquisition of my house.\u201dsn For the custom of designating a member of the household as heir, see C. H. Gordon, \u201cBiblical Customs and the Nuzu Tablets,\u201d Biblical Archaeologist Reader, 2:21\u201333.
tn The pronoun is anaphoric here, equivalent to the verb \u201cto be\u201d (R. J. Williams, Hebrew Syntax, 23, \u00a7115)."}, {"pk": 2825103, "translation": "NET", "book": 1, "chapter": 15, "verse": 3, "text": "Abram added, \u201cSince you have not given me a descendant, then look, one born in my house will be my heir!\u201d", "comment": "tn Heb \u201cAnd Abram said.\u201d
tn Heb \u201cis inheriting me.\u201d
tn The construction uses \u05d4\u05b5\u05df (hen) to introduce the foundational clause (\u201csince\u2026\u201d), and \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh) to introduce the main clause (\u201cthen look\u2026\u201d)."}, {"pk": 2825104, "translation": "NET", "book": 1, "chapter": 15, "verse": 4, "text": "But look, the word of the LORD came to him: \u201cThis man will not be your heir, but instead a son who comes from your own body will be your heir.\u201d", "comment": "tn The pronoun could also be an emphatic subject: \u201cwhoever comes out of your body, he will inherit you.\u201d
tn The disjunctive draws attention to God\u2019s response and the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, translated \u201clook\u201d) mirrors Abram\u2019s statement in v. 3 and highlights the fact that God responded to Abram.
tn The subject of the verb is the demonstrative pronoun, which can be translated \u201cthis one\u201d or \u201cthis man.\u201d That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.
tn Heb \u201cinherit you.\u201d
tn The Hebrew \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b4\u05dd (ki-\u2019im) forms a very strong adversative.
tn Heb \u201che who\u201d; the implied referent (Abram\u2019s unborn son who will be his heir) has been specified in the translation for clarity.
tn Heb \u201cwill inherit you.\u201d"}, {"pk": 2825105, "translation": "NET", "book": 1, "chapter": 15, "verse": 5, "text": "The LORD took him outside and said, \u201cGaze into the sky and count the stars \u2014 if you are able to count them!\u201d Then he said to him, \u201cSo will your descendants be.\u201d", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2825106, "translation": "NET", "book": 1, "chapter": 15, "verse": 6, "text": "Abram believed the LORD, and the LORD considered his response of faith as proof of genuine loyalty.", "comment": "tn Heb \u201cand he\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn The nonconsecutive vav (\u05d5) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram\u2019s response to God\u2019s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, \u201cWeqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,\u201d Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman) means \u201cto confirm, to support\u201d in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a \u201cpillar,\u201d \u201cnurse,\u201d or \u201cguardian, trustee.\u201d In the Niphal stem it comes to mean \u201cto be faithful, to be reliable, to be dependable,\u201d or \u201cto be firm, to be sure.\u201d In the Hiphil, the form used here, it takes on a declarative sense: \u201cto consider something reliable [or \u201cdependable\u201d].\u201d Abram regarded the God who made this promise as reliable and fully capable of making it a reality.
tn Heb \u201cand he reckoned it to him.\u201d The third feminine singular pronominal suffix refers back to Abram\u2019s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 \u00a7135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (\u201crighteousness\u201d). In this case one might translate: \u201cand he reckoned it to him \u2013 [namely] righteousness.\u201d See O. P. Robertson, \u201cGenesis 15:6: A New Covenant Exposition of an Old Covenant Text,\u201d WTJ 42 (1980): 259-89.
tn Or \u201crighteousness\u201d; or \u201cevidence of steadfast commitment.\u201d The noun is an adverbial accusative. The verb translated \u201cconsidered\u201d (Heb \u201creckoned\u201d) also appears with \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah, \u201crighteousness\u201d) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas\u2019 actions were \u201ccredited to him as righteousness for endless generations to come.\u201d Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas\u2019 loyalty (Num 25:12\u201313). So \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 seems to carry by metonymy the meaning \u201cloyal, rewardable behavior\u201d here, a nuance that fits nicely in Genesis 15, where God responds to Abram\u2019s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, \u201cEvidence from Genesis,\u201d A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as \u201ccorrect, justifiable conduct\u201d sometimes carry this same semantic nuance (DNWSI 2:962).sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the Lord, like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, \u201cAbram\u2019s Amen,\u201d WTJ 31 (1968): 1-11."}, {"pk": 2825107, "translation": "NET", "book": 1, "chapter": 15, "verse": 7, "text": "The LORD said to him, \u201cI am the LORD who brought you out from Ur of the Chaldeans to give you this land to possess.\u201d", "comment": "tn Heb \u201cAnd he said.\u201d
sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.
sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1)."}, {"pk": 2825108, "translation": "NET", "book": 1, "chapter": 15, "verse": 8, "text": "But Abram said, \u201cO sovereign LORD, by what can I know that I am to possess it?\u201d", "comment": "tn Or \u201chow.\u201d
tn Here the vav carries adversative force and is translated \u201cbut.\u201d
tn Heb \u201che\u201d; the referent (Abram) has been specified in the translation for clarity.
tn See note on the phrase \u201csovereign Lord\u201d in 15:2."}, {"pk": 2825109, "translation": "NET", "book": 1, "chapter": 15, "verse": 9, "text": "The LORD said to him, \u201cTake for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.\u201d", "comment": "tn Heb \u201cHe\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2825110, "translation": "NET", "book": 1, "chapter": 15, "verse": 10, "text": "So Abram took all these for him and then cut them in two and placed each half opposite the other, but he did not cut the birds in half.", "comment": "tn Heb \u201cto meet its neighbor.\u201dsn For discussion of this ritual see G. F. Hasel, \u201cThe Meaning of the Animal Rite in Genesis 15,\u201d JSOT 19 (1981): 61-78.
tn Heb \u201cin the middle.\u201d
tn Heb \u201che\u201d; the referent (Abram) has been specified in the translation for clarity."}, {"pk": 2825111, "translation": "NET", "book": 1, "chapter": 15, "verse": 11, "text": "When birds of prey came down on the carcasses, Abram drove them away."}, {"pk": 2825112, "translation": "NET", "book": 1, "chapter": 15, "verse": 12, "text": "When the sun went down, Abram fell sound asleep, and great terror overwhelmed him.", "comment": "tn Heb \u201ca deep sleep fell on Abram.\u201d
tn Heb \u201cand look, terror, a great darkness was falling on him.\u201d"}, {"pk": 2825113, "translation": "NET", "book": 1, "chapter": 15, "verse": 13, "text": "Then the LORD said to Abram, \u201cKnow for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years.", "comment": "tn Heb \u201cin a land not theirs.\u201d
tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019, \u201cknow\u201d). The imperfect here has an obligatory or imperatival force.
tn The Hebrew word \u05d2\u05bc\u05b5\u05e8 (ger, \u201csojourner, stranger\u201d) is related to the verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur, \u201cto sojourn, to stay for awhile\u201d). Abram\u2019s descendants will stay in a land as resident aliens without rights of citizenship.
tn Heb \u201cand they will serve them and they will oppress them.\u201d The verb \u05e2\u05b4\u05e0\u05bc\u05d5\u05bc, (\u2019innu, a Piel form from \u05e2\u05b8\u05e0\u05b8\u05d4, \u2019anah, \u201cto afflict, to oppress, to treat harshly\u201d), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt."}, {"pk": 2825114, "translation": "NET", "book": 1, "chapter": 15, "verse": 14, "text": "But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions.", "comment": "tn The participle \u05d3\u05bc\u05b8\u05df (dan, from \u05d3\u05bc\u05b4\u05d9\u05df, din) is used here for the future: \u201cI am judging\u201d = \u201cI will surely judge.\u201d The judgment in this case will be condemnation and punishment. The translation \u201cexecute judgment on\u201d implies that the judgment will certainly be carried out."}, {"pk": 2825115, "translation": "NET", "book": 1, "chapter": 15, "verse": 15, "text": "But as for you, you will go to your ancestors in peace and be buried at a good old age.", "comment": "tn Heb \u201cin a good old age.\u201d
tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
sn You will go to your ancestors. This is a euphemistic expression for death."}, {"pk": 2825116, "translation": "NET", "book": 1, "chapter": 15, "verse": 16, "text": "In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit.\u201d", "comment": "sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.
tn Heb \u201cthey\u201d; the referent (\u201cyour descendants\u201d) has been supplied in the translation for clarity.
tn Heb \u201cis not yet complete.\u201dsn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel."}, {"pk": 2825117, "translation": "NET", "book": 1, "chapter": 15, "verse": 17, "text": "When the sun had gone down and it was dark, a smoking firepot with a flaming torch passed between the animal parts.", "comment": "sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).
tn Heb \u201cthese pieces.\u201d"}, {"pk": 2825118, "translation": "NET", "book": 1, "chapter": 15, "verse": 18, "text": "That day the LORD made a covenant with Abram: \u201cTo your descendants I give this land, from the river of Egypt to the great river, the Euphrates River \u2014", "comment": "tn Heb \u201ccut a covenant.\u201d
tn The perfect verbal form is understood as instantaneous (\u201cI here and now give\u201d). Another option is to understand it as rhetorical, indicating certitude (\u201cI have given\u201d meaning it is as good as done, i.e., \u201cI will surely give\u201d).sn To your descendants I give this land. The Lord here unconditionally promises that Abram\u2019s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1\u20138) and are ratified after Abraham offers up his son Isaac (see Gen 22:1\u201319). For a fuller discussion see R. B. Chisholm, \u201cEvidence from Genesis,\u201d A Case for Premillennialism, 35-54.
sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile."}, {"pk": 2825119, "translation": "NET", "book": 1, "chapter": 15, "verse": 19, "text": "the land of the Kenites, Kenizzites, Kadmonites,", "comment": "tn The words \u201cthe land\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2825120, "translation": "NET", "book": 1, "chapter": 15, "verse": 20, "text": "Hittites, Perizzites, Rephaites,"}, {"pk": 2825121, "translation": "NET", "book": 1, "chapter": 15, "verse": 21, "text": "Amorites, Canaanites, Girgashites, and Jebusites.\u201d", "comment": "tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified."}, {"pk": 2825122, "translation": "NET", "book": 1, "chapter": 16, "verse": 1, "text": "Now Sarai, Abram\u2019s wife, had not given birth to any children, but she had an Egyptian servant named Hagar.", "comment": "tn The disjunctive clause signals the beginning of a new episode in the story.
tn The Hebrew term \u05e9\u05c1\u05b4\u05e4\u05b0\u05d7\u05b8\u05d4 (shifkhah, translated \u201cservant\u201d here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram\u2019s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram\u2019s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram\u2019s stay in Egypt.)
sn On the cultural background of the story of Sarai\u2019s childlessness see J. Van Seters, \u201cThe Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,\u201d JBL 87 (1968): 401-8."}, {"pk": 2825123, "translation": "NET", "book": 1, "chapter": 16, "verse": 2, "text": "So Sarai said to Abram, \u201cSince the LORD has prevented me from having children, have sexual relations with my servant. Perhaps I can have a family by her.\u201d Abram did what Sarai told him.", "comment": "tn Heb \u201clook.\u201d The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) introduces the foundational clause for the imperative to follow.
tn Heb \u201clistened to the voice of,\u201d which is an idiom meaning \u201cobeyed.\u201dsn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam\u2019s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
tn Heb \u201cperhaps I will be built from her.\u201d Sarai hopes to have a family established through this surrogate mother.
tn Heb \u201center to.\u201d The expression is a euphemism for sexual relations (also in v. 4).sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as \u201cso and so knew his wife.\u201d Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, \u201cThe Son of a Handmaid in Northwest Semitic,\u201d VT 19 (1969): 312-21."}, {"pk": 2825124, "translation": "NET", "book": 1, "chapter": 16, "verse": 3, "text": "So after Abram had lived in Canaan for ten years, Sarai, Abram\u2019s wife, gave Hagar, her Egyptian servant, to her husband to be his wife.", "comment": "sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai\u2019s anger.
tn Heb \u201cat the end of ten years, to live, Abram.\u201d The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name \u201cAbram\u201d is the subject.
tn Heb \u201cthe Egyptian, her female servant.\u201d"}, {"pk": 2825125, "translation": "NET", "book": 1, "chapter": 16, "verse": 4, "text": "He had sexual relations with Hagar, and she became pregnant. Once Hagar realized she was pregnant, she despised Sarai.", "comment": "tn Heb \u201centered to.\u201d See the note on the same expression in v. 2.
tn Heb \u201cand she saw that she was pregnant and her mistress was despised in her eyes.\u201d The Hebrew verb \u05e7\u05b8\u05dc\u05b7\u05dc (qalal) means \u201cto despise, to treat lightly, to treat with contempt.\u201d In Hagar\u2019s opinion Sarai had been demoted.
tn Or \u201cshe conceived\u201d (also in v. 5)"}, {"pk": 2825126, "translation": "NET", "book": 1, "chapter": 16, "verse": 5, "text": "Then Sarai said to Abram, \u201cYou have brought this wrong on me! I allowed my servant to have sexual relations with you, but when she realized that she was pregnant, she despised me. May the LORD judge between you and me!\u201d", "comment": "tn Heb \u201cI placed my female servant in your bosom.\u201d
tn Heb \u201cme and you.\u201dsn May the Lord judge between you and me. Sarai blamed Abram for Hagar\u2019s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, \u201cGod will get you for this.\u201d It may mean that she thought Abram had encouraged the servant girl in her elevated status.
tn Heb \u201cI was despised in her eyes.\u201d The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
tn Heb \u201cmy wrong is because of you.\u201d
tn Heb \u201csaw.\u201d"}, {"pk": 2825127, "translation": "NET", "book": 1, "chapter": 16, "verse": 6, "text": "Abram said to Sarai, \u201cSince your servant is under your authority, do to her whatever you think best.\u201d Then Sarai treated Hagar harshly, so she ran away from Sarai.", "comment": "tn Heb \u201cwhat is good in your eyes.\u201d
tn The clause is introduced with the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh), introducing a foundational clause for the coming imperative: \u201csince\u2026do.\u201d
tn Heb \u201cin your hand.\u201d
tn Heb \u201cher\u201d; the referent (Hagar) has been specified in the translation for clarity.
tn In the Piel stem the verb \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah) means \u201cto afflict, to oppress, to treat harshly, to mistreat.\u201d
tn Heb \u201cand she fled from her presence.\u201d The referent of \u201cher\u201d (Sarai) has been specified in the translation for clarity."}, {"pk": 2825128, "translation": "NET", "book": 1, "chapter": 16, "verse": 7, "text": "The LORD\u2019s angel found Hagar near a spring of water in the desert \u2014 the spring that is along the road to Shur.", "comment": "tn Heb \u201cthe messenger of the Lord.\u201d Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord\u2019s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11\u201323). It is not certain if the same angel is always in view. Though the proper name following the noun \u201cangel\u201d makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression \u201cthe servant of the Lord,\u201d which refers to various individuals in the OT (see BDB 714 s.v. \u05e2\u05b6\u05d1\u05b6\u05d3).
tn Heb \u201cAnd the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.\u201d"}, {"pk": 2825129, "translation": "NET", "book": 1, "chapter": 16, "verse": 8, "text": "He said, \u201cHagar, servant of Sarai, where have you come from, and where are you going?\u201d She replied, \u201cI\u2019m running away from my mistress, Sarai.\u201d", "comment": "tn Heb \u201cfrom the presence of.\u201d"}, {"pk": 2825130, "translation": "NET", "book": 1, "chapter": 16, "verse": 9, "text": "Then the LORD\u2019s angel said to her, \u201cReturn to your mistress and submit to her authority.", "comment": "tn The imperative \u05d5\u05b0\u05d4\u05b4\u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05b4\u05d9 (v\u00ffhit\u2019anni) is the Hitpael of \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, here translated \u201csubmit\u201d), the same word used for Sarai\u2019s harsh treatment of her. Hagar is instructed not only to submit to Sarai\u2019s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself."}, {"pk": 2825131, "translation": "NET", "book": 1, "chapter": 16, "verse": 10, "text": "I will greatly multiply your descendants,\u201d the LORD\u2019s angel added, \u201cso that they will be too numerous to count.\u201d", "comment": "tn Heb \u201ccannot be numbered because of abundance.\u201d
tn Heb \u201cThe Lord\u2019s angel said, \u2018I will greatly multiply your descendants\u2026.\u201d The order of the clauses has been rearranged in the translation for stylistic reasons."}, {"pk": 2825132, "translation": "NET", "book": 1, "chapter": 16, "verse": 11, "text": "Then the LORD\u2019s angel said to her, \u201cYou are now pregnant and are about to give birth to a son. You are to name him Ishmael, for the LORD has heard your painful groans.", "comment": "tn The active participle refers here to something that is about to happen.
tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) focuses on her immediate situation: \u201cHere you are pregnant.\u201d
tn Heb \u201caffliction,\u201d which must refer here to Hagar\u2019s painful groans of anguish.sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael\u2019s name will be a reminder that \u201cGod hears\u201d Hagar\u2019s painful cries.
sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means \u201cGod hears\u201d or \u201cmay God hear.\u201d"}, {"pk": 2825133, "translation": "NET", "book": 1, "chapter": 16, "verse": 12, "text": "He will be a wild donkey of a man. He will be hostile to everyone, and everyone will be hostile to him. He will live away from his brothers.\u201d", "comment": "tn Heb \u201cHis hand will be against everyone.\u201d The \u201chand\u201d by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
tn Heb \u201cAnd the hand of everyone will be against him.\u201d
tn Heb \u201copposite, across from.\u201d Ishmael would live on the edge of society (cf. NASB \u201cto the east of\u201d). Some take this as an idiom meaning \u201cbe at odds with\u201d (cf. NRSV, NLT) or \u201clive in hostility toward\u201d (cf. NIV).
sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought."}, {"pk": 2825134, "translation": "NET", "book": 1, "chapter": 16, "verse": 13, "text": "So Hagar named the LORD who spoke to her, \u201cYou are the God who sees me,\u201d for she said, \u201cHere I have seen one who sees me!\u201d", "comment": "tn Heb \u201cGod of my seeing.\u201d The pronominal suffix may be understood either as objective (\u201cwho sees me,\u201d as in the translation) or subjective (\u201cwhom I see\u201d).
tn Heb \u201cafter one who sees me.\u201dsn For a discussion of Hagar\u2019s exclamation, see T. Booij, \u201cHagar\u2019s Words in Genesis 16:13b,\u201d VT 30 (1980): 1-7."}, {"pk": 2825135, "translation": "NET", "book": 1, "chapter": 16, "verse": 14, "text": "That is why the well was called Beer Lahai Roi. (It is located between Kadesh and Bered.)", "comment": "tn Heb \u201clook.\u201d The words \u201cit is located\u201d are supplied in the translation for stylistic reasons.
tn The verb does not have an expressed subject and so is rendered as passive in the translation.
sn The Hebrew name Beer Lahai Roi (\u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 \u05dc\u05b7\u05d7\u05b7\u05d9 \u05e8\u05b9\u05d0\u05b4\u05d9, b\u00ff\u2019er lakhay ro\u2019i) means \u201cThe well of the Living One who sees me.\u201d The text suggests that God takes up the cause of those who are oppressed."}, {"pk": 2825136, "translation": "NET", "book": 1, "chapter": 16, "verse": 15, "text": "So Hagar gave birth to Abram\u2019s son, whom Abram named Ishmael.", "comment": "tn Heb \u201cand Abram called the name of his son whom Hagar bore, Ishmael.\u201dsn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name \u201cIshmael\u201d in 16:11."}, {"pk": 2825137, "translation": "NET", "book": 1, "chapter": 16, "verse": 16, "text": "(Now Abram was 86 years old when Hagar gave birth to Ishmael.)", "comment": "tn The Hebrew text adds, \u201cfor Abram.\u201d This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram\u2019s name in this and the previous verse.
tn Heb \u201cthe son of eighty-six years.\u201d
tn The disjunctive clause gives information that is parenthetical to the narrative."}, {"pk": 2825138, "translation": "NET", "book": 1, "chapter": 17, "verse": 1, "text": "When Abram was 99 years old, the LORD appeared to him and said, \u201cI am the sovereign God. Walk before me and be blameless.", "comment": "tn The name \u05d0\u05b5\u05dc \u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (\u2019el shadday, \u201cEl Shaddai\u201d) has often been translated \u201cGod Almighty,\u201d primarily because Jerome translated it omnipotens (\u201call powerful\u201d) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, \u201cThe Names Shaddai and Abram,\u201d JBL 54 (1935): 173-210; R. Gordis, \u201cThe Biblical Root sdy-sd,\u201d JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1\u20138 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22\u201324; 35:16\u201318). It is quite natural that he would appeal to El Shaddai to preserve Benjamin\u2019s life, for it was El Shaddai\u2019s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph\u2019s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read \u201cEl Shaddai,\u201d along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including \u201cblessings of the breast and womb\u201d (49:25). (The direct association of the name with \u201cbreasts\u201d suggests the name might mean \u201cthe one of the breast\u201d [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root \u05e9\u05c1\u05b8\u05d3\u05b7\u05d3, shadad, \u201cdestroy\u201d] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element \u201cEl\u201d [\u201cGod\u201d]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam\u2019s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20\u201321). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs\u2019 wings is compared to Shaddai\u2019s powerful voice. The reference may be to the mighty divine warrior\u2019s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his \u201cfriends\u201d assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10\u201312; 37:23b). He provides abundant blessings, including children (22:17\u201318; 29:4\u20136), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God\u2019s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means \u201cGod, the one of the mountain\u201d (an Akkadian cognate means \u201cmountain,\u201d to which the Hebrew \u05e9\u05c1\u05b7\u05d3, shad, \u201cbreast\u201d] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as \u201cZaphon,\u201d the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)
tn There are two imperatives here: \u201cwalk\u2026and be blameless [or \u201cperfect\u201d].\u201d The second imperative may be purely sequential (see the translation) or consequential: \u201cwalk before me and then you will be blameless.\u201d How one interprets the sequence depends on the meaning of \u201cwalk before\u201d: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (\u201cserve me faithfully\u201d), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).
tn Or \u201cLive out your life.\u201d The Hebrew verb translated \u201cwalk\u201d is the Hitpael; it means \u201cto walk back and forth; to walk about; to live out one\u2019s life.\u201d
tn Heb \u201cappeared to Abram and said to him.\u201d The proper name has been replaced by the pronoun (\u201chim\u201d) and the final phrase \u201cto him\u201d has been left untranslated for stylistic reasons.
tn Or \u201cin my presence.\u201d
tn Heb \u201cthe son of ninety-nine years.\u201d"}, {"pk": 2825139, "translation": "NET", "book": 1, "chapter": 17, "verse": 2, "text": "Then I will confirm my covenant between me and you, and I will give you a multitude of descendants.\u201d", "comment": "tn Heb \u201cI will multiply you exceedingly, exceedingly.\u201d The repetition is emphatic.
tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18\u201321), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4\u20138). See the note at Gen 15:18 and R. B. Chisholm, \u201cEvidence from Genesis,\u201d A Case for Premillennialism, 35-54."}, {"pk": 2825140, "translation": "NET", "book": 1, "chapter": 17, "verse": 3, "text": "Abram bowed down with his face to the ground, and God said to him,", "comment": "tn Heb \u201cAnd Abram fell on his face.\u201d This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
tn Heb \u201cGod spoke to him, saying.\u201d This is redundant in contemporary English and has been simplified in the translation for stylistic reasons."}, {"pk": 2825141, "translation": "NET", "book": 1, "chapter": 17, "verse": 4, "text": "\u201cAs for me, this is my covenant with you: You will be the father of a multitude of nations.", "comment": "tn Heb \u201cI.\u201d
tn Heb \u201cis\u201d (\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh)."}, {"pk": 2825142, "translation": "NET", "book": 1, "chapter": 17, "verse": 5, "text": "No longer will your name be Abram. Instead, your name will be Abraham because I will make you the father of a multitude of nations.", "comment": "tn Heb \u201cwill your name be called.\u201d
tn The perfect verbal form is used here in a rhetorical manner to emphasize God\u2019s intention.
sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God\u2019s promise. \u201cAbram\u201d means \u201cexalted father,\u201d probably referring to Abram\u2019s father Terah. The name looks to the past; Abram came from noble lineage. The name \u201cAbraham\u201d is a dialectical variant of the name Abram. But its significance is in the wordplay with \u05d0\u05b7\u05d1\u05be\u05d4\u05b2\u05de\u05d5\u05b9\u05df (\u2019av-hamon, \u201cthe father of a multitude,\u201d which sounds like \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd, \u2019avraham, \u201cAbraham\u201d). The new name would be a reminder of God\u2019s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, \u201cRenaming in the Old Testament,\u201d Words and Meanings, 70-83."}, {"pk": 2825143, "translation": "NET", "book": 1, "chapter": 17, "verse": 6, "text": "I will make you extremely fruitful. I will make nations of you, and kings will descend from you.", "comment": "tn Heb \u201cand I will make you into nations, and kings will come out from you.\u201d
tn This verb starts a series of perfect verbal forms with vav (\u05d5) consecutive to express God\u2019s intentions.
tn Heb \u201cexceedingly, exceedingly.\u201d The repetition is emphatic."}, {"pk": 2825144, "translation": "NET", "book": 1, "chapter": 17, "verse": 7, "text": "I will confirm my covenant as a perpetual covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you.", "comment": "tn Heb \u201cto be to you for God and to your descendants after you.\u201d
tn The verb \u05e7\u05d5\u05bc\u05dd (qum, \u201cto arise, to stand up\u201d) in the Hiphil verbal stem means \u201cto confirm, to give effect to, to carry out\u201d (i.e., a covenant or oath; see BDB 878-79 s.v. \u05e7\u05d5\u05bc\u05dd).
tn Or \u201cas an eternal.\u201d"}, {"pk": 2825145, "translation": "NET", "book": 1, "chapter": 17, "verse": 8, "text": "I will give the whole land of Canaan \u2014 the land where you are now residing \u2014 to you and your descendants after you as a permanent possession. I will be their God.\u201d", "comment": "tn Or \u201cas an eternal.\u201d
tn The verbal root is \u05d2\u05bc\u05d5\u05bc\u05e8 (gur, \u201cto sojourn, to reside temporarily,\u201d i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own."}, {"pk": 2825146, "translation": "NET", "book": 1, "chapter": 17, "verse": 9, "text": "Then God said to Abraham, \u201cAs for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.", "comment": "tn The imperfect tense could be translated \u201cyou shall keep\u201d as a binding command; but the obligatory nuance (\u201cmust\u201d) captures the binding sense better.
tn Heb \u201cmy covenant.\u201d The Hebrew word \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2\u20133, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9\u201310 the word refers to a covenantal obligation which God gives to Abraham and his descendants."}, {"pk": 2825147, "translation": "NET", "book": 1, "chapter": 17, "verse": 10, "text": "This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.", "comment": "sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, \u201cThe Sign of the Covenant: Circumcision in the Light of the Priestly \u2018ot Etiologies,\u201d RB 81 (1974): 557-96.
tn Heb \u201cThis is my covenant that you must keep between me and you and your descendants after you.\u201d"}, {"pk": 2825148, "translation": "NET", "book": 1, "chapter": 17, "verse": 11, "text": "You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.", "comment": "tn Or \u201csign.\u201d"}, {"pk": 2825149, "translation": "NET", "book": 1, "chapter": 17, "verse": 12, "text": "Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.", "comment": "tn Heb \u201cthe son of eight days.\u201d"}, {"pk": 2825150, "translation": "NET", "book": 1, "chapter": 17, "verse": 13, "text": "They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.", "comment": "tn Heb \u201cmy covenant.\u201d Here in v. 13 the Hebrew word \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word \u201crequirement\u201d in v. 9.
tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
tn Or \u201can eternal.\u201d"}, {"pk": 2825151, "translation": "NET", "book": 1, "chapter": 17, "verse": 14, "text": "Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people \u2014 he has failed to carry out my requirement.\u201d", "comment": "tn The disjunctive clause calls attention to the \u201cuncircumcised male\u201d and what will happen to him.
tn Heb \u201cthat person will be cut off.\u201d The words \u201cthat person\u201d have not been included in the translation for stylistic reasons.sn The meaning of \u201ccut off\u201d has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.
tn Heb \u201che has broken my covenant.\u201d The noun \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word \u201crequirement\u201d in v. 9."}, {"pk": 2825152, "translation": "NET", "book": 1, "chapter": 17, "verse": 15, "text": "Then God said to Abraham, \u201cAs for your wife, you must no longer call her Sarai; Sarah will be her name.", "comment": "sn Sarah. The name change seems to be a dialectical variation, both spellings meaning \u201cprincess\u201d or \u201cqueen.\u201d Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
tn Heb \u201c[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.\u201d"}, {"pk": 2825153, "translation": "NET", "book": 1, "chapter": 17, "verse": 16, "text": "I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. Kings of countries will come from her!\u201d", "comment": "tn Heb \u201cshe will become nations.\u201d
tn Heb \u201cpeoples.\u201d"}, {"pk": 2825154, "translation": "NET", "book": 1, "chapter": 17, "verse": 17, "text": "Then Abraham bowed down with his face to the ground and laughed as he said to himself, \u201cCan a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety?\u201d", "comment": "tn Heb \u201cto the son of a hundred years.\u201d
sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: \u201cAnd he laughed\u201d is \u05d5\u05b7\u05d9\u05bc\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 (vayyitskhaq); the name \u201cIsaac\u201d is \u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 (yitskhaq), \u201che laughs.\u201d Abraham\u2019s (and Sarah\u2019s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
tn Heb \u201cAnd he fell on his face and laughed and said in his heart.\u201d
tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
tn Heb \u201cthe daughter of ninety years.\u201d"}, {"pk": 2825155, "translation": "NET", "book": 1, "chapter": 17, "verse": 18, "text": "Abraham said to God, \u201cO that Ishmael might live before you!\u201d", "comment": "tn The wish is introduced with the Hebrew particle \u05dc\u05d5\u05bc (lu), \u201cO that.\u201d
tn Or \u201clive with your blessing.\u201d"}, {"pk": 2825156, "translation": "NET", "book": 1, "chapter": 17, "verse": 19, "text": "God said, \u201cNo, Sarah your wife is going to bear you a son, and you will name him Isaac. I will confirm my covenant with him as a perpetual covenant for his descendants after him.", "comment": "tn Or \u201cas an eternal.\u201d
tn Heb \u201cwill call his name Isaac.\u201d The name means \u201che laughs,\u201d or perhaps \u201cmay he laugh\u201d (see the note on the word \u201claughed\u201d in v. 17)."}, {"pk": 2825157, "translation": "NET", "book": 1, "chapter": 17, "verse": 20, "text": "As for Ishmael, I have heard you. I will indeed bless him, make him fruitful, and give him a multitude of descendants. He will become the father of twelve princes; I will make him into a great nation.", "comment": "sn The Hebrew verb translated \u201cI have heard you\u201d forms a wordplay with the name Ishmael, which means \u201cGod hears.\u201d See the note on the name \u201cIshmael\u201d in 16:11.
tn For a discussion of the Hebrew word translated \u201cprinces,\u201d see E. A. Speiser, \u201cBackground and Function of the Biblical Nasi\u2019,\u201d CBQ 25 (1963): 111-17.
tn Heb \u201cAnd I will multiply him exceedingly, exceedingly.\u201d The repetition is emphatic."}, {"pk": 2825158, "translation": "NET", "book": 1, "chapter": 17, "verse": 21, "text": "But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.\u201d"}, {"pk": 2825159, "translation": "NET", "book": 1, "chapter": 17, "verse": 22, "text": "When he finished speaking with Abraham, God went up from him.", "comment": "tn Heb \u201cAnd when he finished speaking with him, God went up from Abraham.\u201d The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.sn God went up from him. The text draws attention to God\u2019s dramatic exit and in so doing brings full closure to the scene."}, {"pk": 2825160, "translation": "NET", "book": 1, "chapter": 17, "verse": 23, "text": "Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) and circumcised them on that very same day, just as God had told him to do.", "comment": "tn Heb \u201cIshmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.\u201d
tn Heb \u201ccircumcised the flesh of their foreskin.\u201d The Hebrew expression is somewhat pleonastic and has been simplified in the translation."}, {"pk": 2825161, "translation": "NET", "book": 1, "chapter": 17, "verse": 24, "text": "Now Abraham was 99 years old when he was circumcised;", "comment": "tn Heb \u201cthe son of ninety-nine years.\u201d
tn Heb \u201ccircumcised in the flesh of his foreskin\u201d (also in v. 25)."}, {"pk": 2825162, "translation": "NET", "book": 1, "chapter": 17, "verse": 25, "text": "his son Ishmael was thirteen years old when he was circumcised.", "comment": "tn Heb \u201cthe son of thirteen years.\u201d"}, {"pk": 2825163, "translation": "NET", "book": 1, "chapter": 17, "verse": 26, "text": "Abraham and his son Ishmael were circumcised on the very same day."}, {"pk": 2825164, "translation": "NET", "book": 1, "chapter": 17, "verse": 27, "text": "All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him."}, {"pk": 2825165, "translation": "NET", "book": 1, "chapter": 18, "verse": 1, "text": "The LORD appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day.", "comment": "tn Heb \u201chim\u201d; the referent (Abraham) has been specified in the translation for clarity.
tn Or \u201cterebinths.\u201d
tn The disjunctive clause here is circumstantial to the main clause.
tn The Hebrew noun translated \u201centrance\u201d is an adverbial accusative of place."}, {"pk": 2825166, "translation": "NET", "book": 1, "chapter": 18, "verse": 2, "text": "Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground.", "comment": "tn Heb \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity.
tn Heb \u201cand saw, and look.\u201d The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) draws attention to what he saw. The drawn-out description focuses the reader\u2019s attention on Abraham\u2019s deliberate, fixed gaze and indicates that what he is seeing is significant.
tn Heb \u201clifted up his eyes.\u201d
tn The Hebrew preposition \u05e2\u05b7\u05dc (\u2019al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham\u2019s action was most appropriate.
tn The form \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05d7\u05d5\u05bc (vayyishtakhu, \u201cand bowed low\u201d) is from the verb \u05d4\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05d7\u05b2\u05d5\u05b8\u05d4 (hishtakhavah, \u201cto worship, bow low to the ground\u201d). It is probably from a root \u05d7\u05b8\u05d5\u05b8\u05d4 (khavah), though some derive it from \u05e9\u05c1\u05b8\u05d7\u05b8\u05d4 (shakhah).
tn The pronoun \u201cthem\u201d has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object."}, {"pk": 2825167, "translation": "NET", "book": 1, "chapter": 18, "verse": 3, "text": "He said, \u201cMy lord, if I have found favor in your sight, do not pass by and leave your servant.", "comment": "tc The MT has the form \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cMaster\u201d) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common \u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9 (\u2019adoni, \u201cmy master\u201d).
tn Heb \u201cdo not pass by from upon your servant.\u201d"}, {"pk": 2825168, "translation": "NET", "book": 1, "chapter": 18, "verse": 4, "text": "Let a little water be brought so that you may all wash your feet and rest under the tree.", "comment": "tn The word \u201call\u201d has been supplied in the translation because the Hebrew verb translated \u201cwash\u201d and the pronominal suffix on the word \u201cfeet\u201d are plural, referring to all three of the visitors.
tn The imperative after the jussive indicates purpose here."}, {"pk": 2825169, "translation": "NET", "book": 1, "chapter": 18, "verse": 5, "text": "And let me get a bit of food so that you may refresh yourselves since you have passed by your servant\u2019s home. After that you may be on your way.\u201d \u201cAll right,\u201d they replied, \u201cyou may do as you say.\u201d", "comment": "tn The Qal cohortative here probably has the nuance of polite request.
tn Heb \u201ca piece of bread.\u201d The Hebrew word \u05dc\u05b6\u05d7\u05b6\u05dd (lekhem) can refer either to bread specifically or to food in general. Based on Abraham\u2019s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
tn Heb \u201cstrengthen your heart.\u201d The imperative after the cohortative indicates purpose here.
tn Heb \u201cso that you may refresh yourselves, after [which] you may be on your way \u2013 for therefore you passed by near your servant.\u201d"}, {"pk": 2825170, "translation": "NET", "book": 1, "chapter": 18, "verse": 6, "text": "So Abraham hurried into the tent and said to Sarah, \u201cQuick! Take three measures of fine flour, knead it, and make bread.\u201d", "comment": "sn Three measures (Heb \u201cthree seahs\u201d) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
tn The word \u201ctake\u201d is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative \u201churry.\u201d The elliptical structure of the language reflects Abraham\u2019s haste to get things ready quickly.
sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors."}, {"pk": 2825171, "translation": "NET", "book": 1, "chapter": 18, "verse": 7, "text": "Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, who quickly prepared it.", "comment": "tn Heb \u201cthe young man.\u201d
tn The construction uses the Piel preterite, \u201che hurried,\u201d followed by the infinitive construct; the two probably form a verbal hendiadys: \u201che quickly prepared.\u201d"}, {"pk": 2825172, "translation": "NET", "book": 1, "chapter": 18, "verse": 8, "text": "Abraham then took some curds and milk, along with the calf that had been prepared, and placed the food before them. They ate while he was standing near them under a tree.", "comment": "tn Heb \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity.
tn The words \u201cthe food\u201d are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb."}, {"pk": 2825173, "translation": "NET", "book": 1, "chapter": 18, "verse": 9, "text": "Then they asked him, \u201cWhere is Sarah your wife?\u201d He replied, \u201cThere, in the tent.\u201d", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) often accompanies a gesture of pointing or a focused gaze."}, {"pk": 2825174, "translation": "NET", "book": 1, "chapter": 18, "verse": 10, "text": "One of them said, \u201cI will surely return to you when the season comes round again, and your wife Sarah will have a son!\u201d (Now Sarah was listening at the entrance to the tent, not far behind him.", "comment": "tn Heb \u201cas/when the time lives\u201d or \u201crevives,\u201d possibly referring to the springtime.
tn Heb \u201che\u201d; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has \u201che said\u201d at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham\u2019s point of view, and the suspense is built up for the reader as Abraham\u2019s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.
tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
tn Heb \u201cand there will be (\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh) a son for Sarah.\u201d
tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah\u2019s response (see v. 12)."}, {"pk": 2825175, "translation": "NET", "book": 1, "chapter": 18, "verse": 11, "text": "Abraham and Sarah were old and advancing in years; Sarah had long since passed menopause.)", "comment": "tn Heb \u201cdays.\u201d
tn Heb \u201cit had ceased to be for Sarah [after] a way like women.\u201d"}, {"pk": 2825176, "translation": "NET", "book": 1, "chapter": 18, "verse": 12, "text": "So Sarah laughed to herself, thinking, \u201cAfter I am worn out will I have pleasure, especially when my husband is old too?\u201d", "comment": "tn The word \u201ctoo\u201d has been added in the translation for stylistic reasons.
tn It has been suggested that this word should be translated \u201cconception,\u201d not \u201cpleasure.\u201d See A. A. McIntosh, \u201cA Third Root \u2018adah in Biblical Hebrew,\u201d VT 24 (1974): 454-73.
tn Heb \u201csaying.\u201d"}, {"pk": 2825177, "translation": "NET", "book": 1, "chapter": 18, "verse": 13, "text": "The LORD said to Abraham, \u201cWhy did Sarah laugh and say, \u2018Will I really have a child when I am old?\u2019", "comment": "tn The Hebrew construction uses both \u05d4\u05b7\u05d0\u05b7\u05e3 (ha\u2019af) and \u05d0\u05bb\u05de\u05b0\u05e0\u05b8\u05dd (\u2019umnam): \u201cIndeed, truly, will I have a child?\u201d
tn Heb \u201cWhy, this?\u201d The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord\u2019s amazement: \u201cWhy on earth did Sarah laugh?\u201d"}, {"pk": 2825178, "translation": "NET", "book": 1, "chapter": 18, "verse": 14, "text": "Is anything impossible for the LORD? I will return to you when the season comes round again and Sarah will have a son.\u201d", "comment": "tn The Hebrew verb \u05e4\u05bc\u05b8\u05dc\u05b8\u05d0 (pala\u2019) means \u201cto be wonderful, to be extraordinary, to be surpassing, to be amazing.\u201d
sn Sarah will have a son. The passage brings God\u2019s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham\u2019s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself."}, {"pk": 2825179, "translation": "NET", "book": 1, "chapter": 18, "verse": 15, "text": "Then Sarah lied, saying, \u201cI did not laugh,\u201d because she was afraid. But the LORD said, \u201cNo! You did laugh.\u201d", "comment": "tn Heb \u201cAnd he said, \u2018No, but you did laugh.\u2019\u201d The referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2825180, "translation": "NET", "book": 1, "chapter": 18, "verse": 16, "text": "When the men got up to leave, they looked out over Sodom. (Now Abraham was walking with them to see them on their way.)", "comment": "tn Heb \u201cAnd the men arose from there.\u201d
tn The Piel of \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh) means \u201cto lead out, to send out, to expel\u201d; here it is used in the friendly sense of seeing the visitors on their way.
tn The disjunctive parenthetical clause sets the stage for the following speech.
tn Heb \u201ctoward the face of.\u201d"}, {"pk": 2825181, "translation": "NET", "book": 1, "chapter": 18, "verse": 17, "text": "Then the LORD said, \u201cShould I hide from Abraham what I am about to do?", "comment": "tn The active participle here refers to an action that is imminent."}, {"pk": 2825182, "translation": "NET", "book": 1, "chapter": 18, "verse": 18, "text": "After all, Abraham will surely become a great and powerful nation, and all the nations on the earth will pronounce blessings on one another using his name.", "comment": "tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of \u201cbless\u201d is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation \u201cwill bless [i.e., \u201cpronounce blessings upon\u201d] themselves [or \u201cone another\u201d].\u201d The Hitpael of \u201cbless\u201d is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
tn The infinitive absolute lends emphasis to the finite verb that follows.
tn Heb \u201cAnd Abraham.\u201d The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, \u201cShould I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?\u201d"}, {"pk": 2825183, "translation": "NET", "book": 1, "chapter": 18, "verse": 19, "text": "I have chosen him so that he may command his children and his household after him to keep the way of the LORD by doing what is right and just. Then the LORD will give to Abraham what he promised him.\u201d", "comment": "tn Heb \u201cand they will keep.\u201d The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated \u201cso that he may command\u201d).
tn Heb \u201cspoke to.\u201d
tn Heb \u201cbring on.\u201d The infinitive after \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an) indicates result here.
tn Heb \u201cFor I have known him.\u201d The verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019) here means \u201cto recognize and treat in a special manner, to choose\u201d (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.
tn The infinitive construct here indicates manner, explaining how Abraham\u2019s children and his household will keep the way of the Lord."}, {"pk": 2825184, "translation": "NET", "book": 1, "chapter": 18, "verse": 20, "text": "So the LORD said, \u201cThe outcry against Sodom and Gomorrah is so great and their sin so blatant", "comment": "tn Heb \u201cheavy.\u201d
tn Heb \u201cthe outcry of Sodom,\u201d which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways."}, {"pk": 2825185, "translation": "NET", "book": 1, "chapter": 18, "verse": 21, "text": "that I must go down and see if they are as wicked as the outcry suggests. If not, I want to know.\u201d", "comment": "sn The short phrase if not provides a ray of hope and inspires Abraham\u2019s intercession.
tn The cohortative indicates the Lord\u2019s resolve.sn I must go down. The descent to \u201csee\u201d Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1\u20139.
tn Heb \u201c[if] according to the outcry that has come to me they have done completely.\u201d Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the \u201coutcry\u201d against Sodom and Gomorrah suggests."}, {"pk": 2825186, "translation": "NET", "book": 1, "chapter": 18, "verse": 22, "text": "The two men turned and headed toward Sodom, but Abraham was still standing before the LORD.", "comment": "tc An ancient Hebrew scribal tradition reads \u201cbut the Lord remained standing before Abraham.\u201d This reading is problematic because the phrase \u201cstanding before\u201d typically indicates intercession, but the Lord would certainly not be interceding before Abraham.
tn Heb \u201cAnd the men turned from there.\u201d The word \u201ctwo\u201d is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as \u201cangels\u201d), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words \u201cfrom there\u201d are not included in the translation for stylistic reasons.
tn Heb \u201cwent.\u201d"}, {"pk": 2825187, "translation": "NET", "book": 1, "chapter": 18, "verse": 23, "text": "Abraham approached and said, \u201cWill you sweep away the godly along with the wicked?"}, {"pk": 2825188, "translation": "NET", "book": 1, "chapter": 18, "verse": 24, "text": "What if there are fifty godly people in the city? Will you really wipe it out and not spare the place for the sake of the fifty godly people who are in it?", "comment": "tn Heb \u201clift up,\u201d perhaps in the sense of \u201cbear with\u201d (cf. NRSV \u201cforgive\u201d)."}, {"pk": 2825189, "translation": "NET", "book": 1, "chapter": 18, "verse": 25, "text": "Far be it from you to do such a thing \u2014 to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge of the whole earth do what is right?\u201d", "comment": "tn Or \u201cruler.\u201d
sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, \u201cPopular Questioning of the Justice of God in Ancient Israel,\u201d ZAW 82 (1970): 380-95, and C. S. Rodd, \u201cShall Not the Judge of All the Earth Do What Is Just?\u201d ExpTim 83 (1972): 137-39."}, {"pk": 2825190, "translation": "NET", "book": 1, "chapter": 18, "verse": 26, "text": "So the LORD replied, \u201cIf I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.\u201d"}, {"pk": 2825191, "translation": "NET", "book": 1, "chapter": 18, "verse": 27, "text": "Then Abraham asked, \u201cSince I have undertaken to speak to the Lord (although I am but dust and ashes),", "comment": "tn The Hebrew term translated \u201cLord\u201d here and in vv. 30, 31, 32 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord."}, {"pk": 2825192, "translation": "NET", "book": 1, "chapter": 18, "verse": 28, "text": "what if there are five less than the fifty godly people? Will you destroy the whole city because five are lacking?\u201d He replied, \u201cI will not destroy it if I find forty-five there.\u201d", "comment": "tn Heb \u201cbecause of five.\u201d
tn The Hebrew verb \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat, \u201cto destroy\u201d) was used earlier to describe the effect of the flood."}, {"pk": 2825193, "translation": "NET", "book": 1, "chapter": 18, "verse": 29, "text": "Abraham spoke to him again, \u201cWhat if forty are found there?\u201d He replied, \u201cI will not do it for the sake of the forty.\u201d", "comment": "tn The construction is a verbal hendiadys \u2013 the preterite (\u201che added\u201d) is combined with an adverb \u201cyet\u201d and an infinitive \u201cto speak.\u201d
tn Heb \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity."}, {"pk": 2825194, "translation": "NET", "book": 1, "chapter": 18, "verse": 30, "text": "Then Abraham said, \u201cMay the Lord not be angry so that I may speak! What if thirty are found there?\u201d He replied, \u201cI will not do it if I find thirty there.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity.
tn After the jussive, the cohortative indicates purpose/result.
tn Heb \u201clet it not be hot to the Lord.\u201d This is an idiom which means \u201cmay the Lord not be angry.\u201d"}, {"pk": 2825195, "translation": "NET", "book": 1, "chapter": 18, "verse": 31, "text": "Abraham said, \u201cSince I have undertaken to speak to the Lord, what if only twenty are found there?\u201d He replied, \u201cI will not destroy it for the sake of the twenty.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity."}, {"pk": 2825196, "translation": "NET", "book": 1, "chapter": 18, "verse": 32, "text": "Finally Abraham said, \u201cMay the Lord not be angry so that I may speak just once more. What if ten are found there?\u201d He replied, \u201cI will not destroy it for the sake of the ten.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity."}, {"pk": 2825197, "translation": "NET", "book": 1, "chapter": 18, "verse": 33, "text": "The LORD went on his way when he had finished speaking to Abraham. Then Abraham returned home.", "comment": "tn Heb \u201cAnd the Lord went.\u201d
tn The infinitive construct (\u201cspeaking\u201d) serves as the direct object of the verb \u201cfinished.\u201d
tn Heb \u201cto his place.\u201d"}, {"pk": 2825198, "translation": "NET", "book": 1, "chapter": 19, "verse": 1, "text": "The two angels came to Sodom in the evening while Lot was sitting in the city\u2019s gateway. When Lot saw them, he got up to meet them and bowed down with his face toward the ground.", "comment": "tn Heb \u201csitting in the gate of Sodom.\u201d The phrase \u201cthe gate of Sodom\u201d has been translated \u201cthe city\u2019s gateway\u201d for stylistic reasons.sn The expression sitting in the city\u2019s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).
tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival."}, {"pk": 2825199, "translation": "NET", "book": 1, "chapter": 19, "verse": 2, "text": "He said, \u201cHere, my lords, please turn aside to your servant\u2019s house. Stay the night and wash your feet. Then you can be on your way early in the morning.\u201d \u201cNo,\u201d they replied, \u201cwe\u2019ll spend the night in the town square.\u201d", "comment": "tn These two verbs form a verbal hendiadys: \u201cyou can rise up early and go\u201d means \u201cyou can go early.\u201d
tn The imperatives have the force of invitation.
sn The town square refers to the wide street area at the gate complex of the city."}, {"pk": 2825200, "translation": "NET", "book": 1, "chapter": 19, "verse": 3, "text": "But he urged them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.", "comment": "tn The Hebrew verb \u05e4\u05bc\u05b8\u05e6\u05b7\u05e8 (patsar, \u201cto press, to insist\u201d) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world."}, {"pk": 2825201, "translation": "NET", "book": 1, "chapter": 19, "verse": 4, "text": "Before they could lie down to sleep, all the men \u2014 both young and old, from every part of the city of Sodom \u2014 surrounded the house.", "comment": "tn Heb \u201cand the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].\u201d The repetition of the phrase \u201cmen of\u201d stresses all kinds of men.
tn The verb \u05e9\u05c1\u05b8\u05db\u05b7\u05d1 (shakhav) means \u201cto lie down, to recline,\u201d that is, \u201cto go to bed.\u201d Here what appears to be an imperfect is a preterite after the adverb \u05d8\u05b6\u05e8\u05b6\u05dd (terem). The nuance of potential (perfect) fits well."}, {"pk": 2825202, "translation": "NET", "book": 1, "chapter": 19, "verse": 5, "text": "They shouted to Lot, \u201cWhere are the men who came to you tonight? Bring them out to us so we can have sex with them!\u201d", "comment": "tn The Hebrew verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019, \u201cto know\u201d) is used here in the sense of \u201cto lie with\u201d or \u201cto have sex with\u201d (as in Gen 4:1). That this is indeed the meaning is clear from Lot\u2019s warning that they not do so wickedly, and his willingness to give them his daughters instead. sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase \u201chave sex\u201d in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, \u201cWhat of Sodom and Gomorrah? Homosexual Acts in the Old Testament,\u201d Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.
tn The Hebrew text adds \u201cand said to him.\u201d This is redundant in English and has not been translated for stylistic reasons."}, {"pk": 2825203, "translation": "NET", "book": 1, "chapter": 19, "verse": 6, "text": "Lot went outside to them, shutting the door behind him."}, {"pk": 2825204, "translation": "NET", "book": 1, "chapter": 19, "verse": 7, "text": "He said, \u201cNo, my brothers! Don\u2019t act so wickedly!", "comment": "tn Heb \u201cmay my brothers not act wickedly.\u201d"}, {"pk": 2825205, "translation": "NET", "book": 1, "chapter": 19, "verse": 8, "text": "Look, I have two daughters who have never had sexual relations with a man. Let me bring them out to you, and you can do to them whatever you please. Only don\u2019t do anything to these men, for they have come under the protection of my roof.\u201d", "comment": "sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters\u2019 virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
tn Heb \u201cwho have not known.\u201d Here this expression is a euphemism for sexual intercourse.
tn Heb \u201caccording to what is good in your eyes.\u201d
tn Heb \u201cshadow.\u201d"}, {"pk": 2825206, "translation": "NET", "book": 1, "chapter": 19, "verse": 9, "text": "\u201cOut of our way!\u201d they cried, and \u201cThis man came to live here as a foreigner, and now he dares to judge us! We\u2019ll do more harm to you than to them!\u201d They kept pressing in on Lot until they were close enough to break down the door.", "comment": "tn Heb \u201cand he has judged, judging.\u201d The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase \u201cdares to judge.\u201d
tn Heb \u201cto live as a resident alien.\u201d
tn Heb \u201capproach out there\u201d which could be rendered \u201cGet out of the way, stand back!\u201d
tn The verb \u201cto do wickedly\u201d is repeated here (see v. 7). It appears that whatever \u201cwickedness\u201d the men of Sodom had intended to do to Lot\u2019s visitors \u2013 probably nothing short of homosexual rape \u2013 they were now ready to inflict on Lot.
tn Heb \u201cand they pressed against the man, against Lot, exceedingly.\u201d
tn Heb \u201cand they drew near.\u201d"}, {"pk": 2825207, "translation": "NET", "book": 1, "chapter": 19, "verse": 10, "text": "So the men inside reached out and pulled Lot back into the house as they shut the door.", "comment": "tn Heb \u201cto them into the house.\u201d
tn The Hebrew text adds \u201ctheir hand.\u201d These words have not been translated for stylistic reasons.
tn Heb \u201cthe men,\u201d referring to the angels inside Lot\u2019s house. The word \u201cinside\u201d has been supplied in the translation for clarity."}, {"pk": 2825208, "translation": "NET", "book": 1, "chapter": 19, "verse": 11, "text": "Then they struck the men who were at the door of the house, from the youngest to the oldest, with blindness. The men outside wore themselves out trying to find the door.", "comment": "tn Heb \u201cfrom the least to the greatest.\u201d
tn Heb \u201cthey\u201d; the referent (the men of Sodom outside the door) has been specified in the translation for clarity."}, {"pk": 2825209, "translation": "NET", "book": 1, "chapter": 19, "verse": 12, "text": "Then the two visitors said to Lot, \u201cWho else do you have here? Do you have any sons-in-law, sons, daughters, or other relatives in the city? Get them out of this place", "comment": "tn The words \u201cDo you have\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201ca son-in-law and your sons and your daughters and anyone who (is) to you in the city.\u201d
tn Heb \u201cYet who [is there] to you here?\u201d
tn Heb \u201cthe men,\u201d referring to the angels inside Lot\u2019s house. The word \u201cvisitors\u201d has been supplied in the translation for clarity.
tn Heb \u201cthe place.\u201d The Hebrew article serves here as a demonstrative."}, {"pk": 2825210, "translation": "NET", "book": 1, "chapter": 19, "verse": 13, "text": "because we are about to destroy it. The outcry against this place is so great before the LORD that he has sent us to destroy it.\u201d", "comment": "tn The Hebrew participle expresses an imminent action here.
tn Heb \u201cfor their outcry.\u201d The words \u201cabout this place\u201d have been supplied in the translation for stylistic reasons.
tn Heb \u201cthe Lord.\u201d The repetition of the divine name has been replaced in the translation by the pronoun \u201che\u201d for stylistic reasons."}, {"pk": 2825211, "translation": "NET", "book": 1, "chapter": 19, "verse": 14, "text": "Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. He said, \u201cQuick, get out of this place because the LORD is about to destroy the city!\u201d But his sons-in-law thought he was ridiculing them.", "comment": "tn Heb \u201cand he was like one taunting in the eyes of his sons-in-law.\u201d These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
sn The language has to be interpreted in the light of the context and the social customs. The men are called \u201csons-in-law\u201d (literally \u201cthe takers of his daughters\u201d), but the daughters had not yet had sex with a man. It is better to translate the phrase \u201cwho were going to marry his daughters.\u201d Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
tn The Hebrew active participle expresses an imminent action."}, {"pk": 2825212, "translation": "NET", "book": 1, "chapter": 19, "verse": 15, "text": "At dawn the angels hurried Lot along, saying, \u201cGet going! Take your wife and your two daughters who are here, or else you will be destroyed when the city is judged!\u201d", "comment": "tn Heb \u201cWhen dawn came up.\u201d
tn Or \u201cwith the iniquity [i.e., punishment] of the city\u201d (cf. NASB, NRSV).
tn Heb \u201cwho are found.\u201d The wording might imply he had other daughters living in the city, but the text does not explicitly state this."}, {"pk": 2825213, "translation": "NET", "book": 1, "chapter": 19, "verse": 16, "text": "When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the LORD had compassion on them. They led them away and placed them outside the city.", "comment": "tn Heb \u201che\u201d; the referent (Lot) has been specified in the translation for clarity.
tn Heb \u201cbrought him out and placed him.\u201d The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (\u201cthem\u201d).
tn Heb \u201cin the compassion of the Lord to them.\u201d"}, {"pk": 2825214, "translation": "NET", "book": 1, "chapter": 19, "verse": 17, "text": "When they had brought them outside, they said, \u201cRun for your lives! Don\u2019t look behind you or stop anywhere in the valley! Escape to the mountains or you will be destroyed!\u201d", "comment": "tn Or \u201cin the plain\u201d; Heb \u201cin the circle,\u201d referring to the \u201ccircle\u201d or oval area of the Jordan Valley.
tn The Hebrew verb translated \u201clook\u201d signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot\u2019s wife\u2019s self-destructive look back at the city.
tn Heb \u201cescape.\u201d
tn Or \u201cone of them\u201d; Heb \u201che.\u201d Several ancient versions (LXX, Vulgate, Syriac) read the plural \u201cthey.\u201d See also the note on \u201cyour\u201d in v. 19."}, {"pk": 2825215, "translation": "NET", "book": 1, "chapter": 19, "verse": 18, "text": "But Lot said to them, \u201cNo, please, Lord!", "comment": "tn Or \u201cmy lords.\u201d See the following note on the problem of identifying the addressee here. The Hebrew term is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2825216, "translation": "NET", "book": 1, "chapter": 19, "verse": 19, "text": "Your servant has found favor with you, and you have shown me great kindness by sparing my life. But I am not able to escape to the mountains because this disaster will overtake me and I\u2019ll die.", "comment": "tn The second person pronominal suffixes are singular in this verse (note \u201cyour eyes,\u201d \u201cyou have made great,\u201d and \u201cyou have acted\u201d). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title \u201cLord\u201d (\u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9, \u2019adonay) in v. 18b suggests he is speaking to God.
tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
tn The Hebrew verb \u05d3\u05bc\u05b8\u05d1\u05b7\u05e7 (davaq) normally means \u201cto stick to, to cleave, to join.\u201d Lot is afraid he cannot outrun the coming calamity.
tn Heb \u201clest.\u201d
tn The infinitive construct explains how God has shown Lot kindness.
sn The Hebrew word \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed) can refer to \u201cfaithful love\u201d or to \u201ckindness,\u201d depending on the context. The precise nuance here is uncertain.
tn Heb \u201cyou made great your kindness.\u201d
tn Heb \u201cin your eyes.\u201d"}, {"pk": 2825217, "translation": "NET", "book": 1, "chapter": 19, "verse": 20, "text": "Look, this town over here is close enough to escape to, and it\u2019s just a little one. Let me go there. It\u2019s just a little place, isn\u2019t it? Then I\u2019ll survive.\u201d", "comment": "tn Heb \u201cmy soul will live.\u201d After the cohortative the jussive with vav conjunctive here indicates purpose/result.
tn The Hebrew word \u05e2\u05b4\u05d9\u05e8 (\u2019ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a \u201clittle place,\u201d the translation uses \u201ctown.\u201d
tn Heb \u201cLook, this town is near to flee to there. And it is little.\u201d
tn Heb \u201cLet me escape to there.\u201d The cohortative here expresses Lot\u2019s request.
tn Heb \u201cIs it not little?\u201d"}, {"pk": 2825218, "translation": "NET", "book": 1, "chapter": 19, "verse": 21, "text": "\u201cVery well,\u201d he replied, \u201cI will grant this request too and will not overthrow the town you mentioned.", "comment": "tn Heb \u201cI have lifted up your face [i.e., shown you favor] also concerning this matter.\u201d
tn Heb \u201cAnd he said, \u2018Look, I will grant.\u2019\u201d The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (\u201che\u201d) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18\u201319), or it could be that Lot is speaking directly to the Lord here. Most English translations leave the referent of the pronoun unspecified and maintain the ambiguity.
tn The negated infinitive construct indicates either the consequence of God\u2019s granting the request (\u201cI have granted this request, so that I will not\u201d) or the manner in which he will grant it (\u201cI have granted your request by not destroying\u201d)."}, {"pk": 2825219, "translation": "NET", "book": 1, "chapter": 19, "verse": 22, "text": "Run there quickly, for I cannot do anything until you arrive there.\u201d (This incident explains why the town was called Zoar.)", "comment": "tn Heb \u201cTherefore the name of the city is called Zoar.\u201d The name of the place, \u05e6\u05d5\u05b9\u05e2\u05b7\u05e8 (tso\u2019ar) apparently means \u201cLittle Place,\u201d in light of the wordplay with the term \u201clittle\u201d (\u05de\u05b4\u05e6\u05b0\u05e2\u05b8\u05e8, mits\u2019ar) used twice by Lot to describe the town (v. 20).
tn Heb \u201cBe quick! Escape to there!\u201d The two imperatives form a verbal hendiadys, the first becoming adverbial."}, {"pk": 2825220, "translation": "NET", "book": 1, "chapter": 19, "verse": 23, "text": "The sun had just risen over the land as Lot reached Zoar.", "comment": "sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun\u2019s rising) occurred as the second (Lot\u2019s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene."}, {"pk": 2825221, "translation": "NET", "book": 1, "chapter": 19, "verse": 24, "text": "Then the LORD rained down sulfur and fire on Sodom and Gomorrah. It was sent down from the sky by the LORD.", "comment": "tn The disjunctive clause signals the beginning of the next scene and highlights God\u2019s action.
tn Or \u201cburning sulfur\u201d (the traditional \u201cfire and brimstone\u201d).
tn Heb \u201cfrom the Lord from the heavens.\u201d The words \u201cIt was sent down\u201d are supplied in the translation for stylistic reasons.sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord. What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, \u201cThe Destruction of the Cities of the Plain,\u201d BA 6 (1943): 41-54."}, {"pk": 2825222, "translation": "NET", "book": 1, "chapter": 19, "verse": 25, "text": "So he overthrew those cities and all that region, including all the inhabitants of the cities and the vegetation that grew from the ground.", "comment": "tn Heb \u201cand the vegetation of the ground.\u201d
tn Or \u201cand all the plain\u201d; Heb \u201cand all the circle,\u201d referring to the \u201ccircle\u201d or oval area of the Jordan Valley."}, {"pk": 2825223, "translation": "NET", "book": 1, "chapter": 19, "verse": 26, "text": "But Lot\u2019s wife looked back longingly and was turned into a pillar of salt.", "comment": "tn Heb \u201chis\u201d; the referent (Lot) has been specified in the translation for clarity.
tn The Hebrew verb means \u201cto look intently; to gaze\u201d (see 15:5).sn Longingly. Lot\u2019s wife apparently identified with the doomed city and thereby showed lack of respect for God\u2019s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom."}, {"pk": 2825224, "translation": "NET", "book": 1, "chapter": 19, "verse": 27, "text": "Abraham got up early in the morning and went to the place where he had stood before the LORD.", "comment": "tn The words \u201cand went\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2825225, "translation": "NET", "book": 1, "chapter": 19, "verse": 28, "text": "He looked out toward Sodom and Gomorrah and all the land of that region. As he did so, he saw the smoke rising up from the land like smoke from a furnace.", "comment": "tn Heb \u201cupon the face of.\u201d
tn Or \u201call the land of the plain\u201d; Heb \u201cand all the face of the land of the circle,\u201d referring to the \u201ccircle\u201d or oval area of the Jordan Valley.
tn Heb \u201cAnd he saw, and look, the smoke of the land went up like the smoke of a furnace.\u201dsn It is hard to imagine what was going on in Abraham\u2019s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, \u201cWhat was the point?\u201d"}, {"pk": 2825226, "translation": "NET", "book": 1, "chapter": 19, "verse": 29, "text": "So when God destroyed the cities of the region, God honored Abraham\u2019s request. He removed Lot from the midst of the destruction when he destroyed the cities Lot had lived in.", "comment": "tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
tn Heb \u201cremembered,\u201d but this means more than mental recollection here. Abraham\u2019s request (Gen 18:23\u201332) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the \u201crighteous\u201d (Lot\u2019s designation in 2 Pet 2:7) before destroying their world \u2013 which is what he will do again at the end of the age.
sn God\u2019s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
tn Heb \u201cthe overthrow when [he] overthrew.\u201d
tn Or \u201cof the plain\u201d; Heb \u201cof the circle,\u201d referring to the \u201ccircle\u201d or oval area of the Jordan Valley."}, {"pk": 2825227, "translation": "NET", "book": 1, "chapter": 19, "verse": 30, "text": "Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters."}, {"pk": 2825228, "translation": "NET", "book": 1, "chapter": 19, "verse": 31, "text": "Later the older daughter said to the younger, \u201cOur father is old, and there is no man anywhere nearby to have sexual relations with us, according to the way of all the world.", "comment": "tn Or perhaps \u201con earth,\u201d in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
tn Heb \u201cto enter upon us.\u201d This is a euphemism for sexual relations.
tn Heb \u201cand the firstborn said.\u201d"}, {"pk": 2825229, "translation": "NET", "book": 1, "chapter": 19, "verse": 32, "text": "Come, let\u2019s make our father drunk with wine so we can have sexual relations with him and preserve our family line through our father.\u201d", "comment": "tn Heb \u201cand we will lie down.\u201d The cohortative with vav (\u05d5) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
tn Or \u201cthat we may preserve.\u201d Here the cohortative with vav (\u05d5) conjunctive indicates their ultimate goal.
tn Heb \u201cand we will keep alive from our father descendants.\u201dsn For a discussion of the cultural background of the daughters\u2019 desire to preserve our family line see F. C. Fensham, \u201cThe Obliteration of the Family as Motif in the Near Eastern Literature,\u201d AION 10 (1969): 191-99.
tn Heb \u201cdrink wine.\u201d"}, {"pk": 2825230, "translation": "NET", "book": 1, "chapter": 19, "verse": 33, "text": "So that night they made their father drunk with wine, and the older daughter came and had sexual relations with her father. But he was not aware that she had sexual relations with him and then got up.", "comment": "tn Heb \u201cdrink wine.\u201d
tn Heb \u201cthe firstborn.\u201d
tn Heb \u201cand the firstborn came and lied down with her father.\u201d The expression \u201clied down with\u201d here and in the following verses is a euphemism for sexual relations.
tn Heb \u201cand he did not know when she lay down and when she arose.\u201d"}, {"pk": 2825231, "translation": "NET", "book": 1, "chapter": 19, "verse": 34, "text": "So in the morning the older daughter said to the younger, \u201cSince I had sexual relations with my father last night, let\u2019s make him drunk again tonight. Then you go and have sexual relations with him so we can preserve our family line through our father.\u201d", "comment": "tn Heb \u201cthe firstborn.\u201d
tn Heb \u201cAnd go, lie down with him and we will keep alive from our father descendants.\u201d
tn Heb \u201cLook, I lied down with my father. Let\u2019s make him drink wine again tonight.\u201d"}, {"pk": 2825232, "translation": "NET", "book": 1, "chapter": 19, "verse": 35, "text": "So they made their father drunk that night as well, and the younger one came and had sexual relations with him. But he was not aware that she had sexual relations with him and then got up.", "comment": "tn Heb \u201clied down with him.\u201d
tn Heb \u201cAnd he did not know when she lied down and when she arose.\u201d
tn Heb \u201cdrink wine.\u201d"}, {"pk": 2825233, "translation": "NET", "book": 1, "chapter": 19, "verse": 36, "text": "In this way both of Lot\u2019s daughters became pregnant by their father."}, {"pk": 2825234, "translation": "NET", "book": 1, "chapter": 19, "verse": 37, "text": "The older daughter gave birth to a son and named him Moab. He is the ancestor of the Moabites of today.", "comment": "tn Heb \u201cthe firstborn.\u201d
sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase \u201cfrom our father\u201d (\u05de\u05b5\u05d0\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc, me\u2019avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God\u2019s people, in a negative light."}, {"pk": 2825235, "translation": "NET", "book": 1, "chapter": 19, "verse": 38, "text": "The younger daughter also gave birth to a son and named him Ben-Ammi. He is the ancestor of the Ammonites of today.", "comment": "sn The name Ben-Ammi means \u201cson of my people.\u201d Like the account of Moab\u2019s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light."}, {"pk": 2825236, "translation": "NET", "book": 1, "chapter": 20, "verse": 1, "text": "Abraham journeyed from there to the Negev region and settled between Kadesh and Shur. While he lived as a temporary resident in Gerar,", "comment": "tn Heb \u201cand he sojourned.\u201d
tn Or \u201cthe South [country]\u201d; Heb \u201cthe land of the Negev.\u201dsn Negev is the name for the southern desert region in the land of Canaan."}, {"pk": 2825237, "translation": "NET", "book": 1, "chapter": 20, "verse": 2, "text": "Abraham said about his wife Sarah, \u201cShe is my sister.\u201d So Abimelech, king of Gerar, sent for Sarah and took her."}, {"pk": 2825238, "translation": "NET", "book": 1, "chapter": 20, "verse": 3, "text": "But God appeared to Abimelech in a dream at night and said to him, \u201cYou are as good as dead because of the woman you have taken, for she is someone else\u2019s wife.\u201d", "comment": "tn Heb \u201cLook, you [are] dead.\u201d The Hebrew construction uses the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) with a second person pronominal particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) with by the participle. It is a highly rhetorical expression.
tn Heb \u201cand she is owned by an owner.\u201d The disjunctive clause is causal or explanatory in this case.
tn Heb \u201ccame.\u201d"}, {"pk": 2825239, "translation": "NET", "book": 1, "chapter": 20, "verse": 4, "text": "Now Abimelech had not gone near her. He said, \u201cLord, would you really slaughter an innocent nation?", "comment": "tn Apparently Abimelech assumes that God\u2019s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, \u201cWould you really kill someone who is innocent?\u201d See E. A. Speiser, Genesis (AB), 149.
tn The Hebrew term translated \u201cLord\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2825240, "translation": "NET", "book": 1, "chapter": 20, "verse": 5, "text": "Did Abraham not say to me, \u2018She is my sister\u2019? And she herself said, \u2018He is my brother.\u2019 I have done this with a clear conscience and with innocent hands!\u201d", "comment": "tn Heb \u201che\u201d; the referent has been specified in the translation for clarity.
tn Heb \u201cand she, even she.\u201d
tn Heb \u201cwith the integrity of my heart.\u201d"}, {"pk": 2825241, "translation": "NET", "book": 1, "chapter": 20, "verse": 6, "text": "Then in the dream God replied to him, \u201cYes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch her.", "comment": "tn Heb \u201cand I, even I, kept you.\u201d
tn Heb \u201ctherefore.\u201d
tn Heb \u201cwith the integrity of your heart.\u201d"}, {"pk": 2825242, "translation": "NET", "book": 1, "chapter": 20, "verse": 7, "text": "But now give back the man\u2019s wife. Indeed he is a prophet and he will pray for you; thus you will live. But if you don\u2019t give her back, know that you will surely die along with all who belong to you.\u201d", "comment": "tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
sn For a discussion of the term prophet see N. Walker, \u201cWhat is a Nabhi?\u201d ZAW 73 (1961): 99-100.
tn Or \u201cfor,\u201d if the particle is understood as causal (as many English translations do) rather than asseverative.
tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
tn Heb \u201cif there is not you returning.\u201d The suffix on the particle becomes the subject of the negated clause."}, {"pk": 2825243, "translation": "NET", "book": 1, "chapter": 20, "verse": 8, "text": "Early in the morning Abimelech summoned all his servants. When he told them about all these things, they were terrified.", "comment": "tn The verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019) followed by the preposition \u05dc\u05b0 (lamed) means \u201cto summon.\u201d
tn Heb \u201cAnd Abimelech rose early in the morning and he summoned.\u201d
tn Heb \u201cAnd he spoke all these things in their ears.\u201d
tn Heb \u201cthe men.\u201d This has been replaced by the pronoun \u201cthey\u201d in the translation for stylistic reasons."}, {"pk": 2825244, "translation": "NET", "book": 1, "chapter": 20, "verse": 9, "text": "Abimelech summoned Abraham and said to him, \u201cWhat have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? You have done things to me that should not be done!\u201d", "comment": "tn Heb \u201cHow did I sin against you that you have brought on me and on my kingdom a great sin?\u201d The expression \u201cgreat sin\u201d refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, \u201cThe Great Sin in Ancient Egyptian Marriage Contracts,\u201d JNES 18 (1959): 73, and W. L. Moran, \u201cThe Scandal of the \u2018Great Sin\u2019 at Ugarit,\u201d JNES 18 (1959): 280-81.
tn Heb \u201cDeeds which should not be done you have done to me.\u201d The imperfect has an obligatory nuance here."}, {"pk": 2825245, "translation": "NET", "book": 1, "chapter": 20, "verse": 10, "text": "Then Abimelech asked Abraham, \u201cWhat prompted you to do this thing?\u201d", "comment": "tn Heb \u201cAnd Abimelech said to.\u201d
tn Heb \u201cWhat did you see that you did this thing?\u201d The question implies that Abraham had some motive for deceiving Abimelech."}, {"pk": 2825246, "translation": "NET", "book": 1, "chapter": 20, "verse": 11, "text": "Abraham replied, \u201cBecause I thought, \u2018Surely no one fears God in this place. They will kill me because of my wife.\u2019", "comment": "tn Heb \u201cBecause I said.\u201d
tn Heb \u201cover the matter of.\u201d"}, {"pk": 2825247, "translation": "NET", "book": 1, "chapter": 20, "verse": 12, "text": "What\u2019s more, she is indeed my sister, my father\u2019s daughter, but not my mother\u2019s daughter. She became my wife.", "comment": "tn Heb \u201cbut also.\u201d"}, {"pk": 2825248, "translation": "NET", "book": 1, "chapter": 20, "verse": 13, "text": "When God made me wander from my father\u2019s house, I told her, \u2018This is what you can do to show your loyalty to me: Every place we go, say about me, \u201cHe is my brother.\u201d\u2019\u201d", "comment": "tn Heb \u201cThis is your loyal deed which you can do for me.\u201d
tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech\u2019s polytheistic perspective. (See GKC 463 \u00a7145.i.) If so, one should translate, \u201cwhen the gods made me wander.\u201d"}, {"pk": 2825249, "translation": "NET", "book": 1, "chapter": 20, "verse": 14, "text": "So Abimelech gave sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him.", "comment": "tn Heb \u201ctook and gave.\u201d"}, {"pk": 2825250, "translation": "NET", "book": 1, "chapter": 20, "verse": 15, "text": "Then Abimelech said, \u201cLook, my land is before you; live wherever you please.\u201d", "comment": "tn Heb \u201cIn the [place that is] good in your eyes live!\u201d"}, {"pk": 2825251, "translation": "NET", "book": 1, "chapter": 20, "verse": 16, "text": "To Sarah he said, \u201cLook, I have given a thousand pieces of silver to your \u2018brother.\u2019 This is compensation for you so that you will stand vindicated before all who are with you.\u201d", "comment": "sn A thousand pieces [Heb \u201cshekels\u201d] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
tn Heb \u201cLook, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.\u201d The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people\u2019s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
sn To your \u2018brother.\u2019 Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11)."}, {"pk": 2825252, "translation": "NET", "book": 1, "chapter": 20, "verse": 17, "text": "Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children."}, {"pk": 2825253, "translation": "NET", "book": 1, "chapter": 20, "verse": 18, "text": "For the LORD had caused infertility to strike every woman in the household of Abimelech because he took Sarah, Abraham\u2019s wife.", "comment": "tn In the Hebrew text the clause begins with \u201cbecause.\u201d
tn Heb \u201cbecause of.\u201d The words \u201che took\u201d are supplied in the translation for clarity.
tn Heb had completely closed up every womb.\u201d In the Hebrew text infinitive absolute precedes the finite verb for emphasis.sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech\u2019s household for weeks or months before the dream revelation was given (20:6\u20137). No one in his household could have children after Sarah arrived on the scene."}, {"pk": 2825254, "translation": "NET", "book": 1, "chapter": 21, "verse": 1, "text": "The LORD visited Sarah just as he had said he would and did for Sarah what he had promised.", "comment": "tn Heb \u201cand the Lord did.\u201d The divine name has not been repeated here in the translation for stylistic reasons.
tn Heb \u201cspoken.\u201d
sn The Hebrew verb translated \u201cvisit\u201d (\u05e4\u05bc\u05b8\u05e7\u05b7\u05d3, paqad ) often describes divine intervention for blessing or cursing; it indicates God\u2019s special attention to an individual or a matter, always with respect to his people\u2019s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One\u2019s destiny is changed when the Lord \u201cvisits.\u201d For a more detailed study of the term, see G. Andr\u00e9, Determining the Destiny (ConBOT)."}, {"pk": 2825255, "translation": "NET", "book": 1, "chapter": 21, "verse": 2, "text": "So Sarah became pregnant and bore Abraham a son in his old age at the appointed time that God had told him.", "comment": "tn Or \u201cshe conceived.\u201d"}, {"pk": 2825256, "translation": "NET", "book": 1, "chapter": 21, "verse": 3, "text": "Abraham named his son \u2014 whom Sarah bore to him \u2014 Isaac.", "comment": "tn Heb \u201cthe one born to him, whom Sarah bore to him, Isaac.\u201d The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise."}, {"pk": 2825257, "translation": "NET", "book": 1, "chapter": 21, "verse": 4, "text": "When his son Isaac was eight days old, Abraham circumcised him just as God had commanded him to do.", "comment": "sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12).
tn Heb \u201cIsaac his son, the son of eight days.\u201d The name \u201cIsaac\u201d is repeated in the translation for clarity."}, {"pk": 2825258, "translation": "NET", "book": 1, "chapter": 21, "verse": 5, "text": "(Now Abraham was a hundred years old when his son Isaac was born to him.)", "comment": "tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one\u2019s life (G. J. Wenham, Genesis [WBC], 2:80)."}, {"pk": 2825259, "translation": "NET", "book": 1, "chapter": 21, "verse": 6, "text": "Sarah said, \u201cGod has made me laugh. Everyone who hears about this will laugh with me.\u201d", "comment": "sn Sarah\u2019s words play on the name \u201cIsaac\u201d in a final triumphant manner. God prepared \u201claughter\u201d (\u05e6\u05b0\u05d7\u05b9\u05e7, ys\u00ffkhoq ) for her, and everyone who hears about this \u201cwill laugh\u201d (\u05d9\u05b4\u05e6\u05b0\u05d7\u05b7\u05e7, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12\u201315).
tn The words \u201cabout this\u201d are supplied in the translation for clarification.
tn Heb \u201cLaughter God has made for me.\u201d"}, {"pk": 2825260, "translation": "NET", "book": 1, "chapter": 21, "verse": 7, "text": "She went on to say, \u201cWho would have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!\u201d", "comment": "tn The perfect form of the verb is used here to describe a hypothetical situation.
tn Heb \u201csaid.\u201d"}, {"pk": 2825261, "translation": "NET", "book": 1, "chapter": 21, "verse": 8, "text": "The child grew and was weaned. Abraham prepared a great feast on the day that Isaac was weaned.", "comment": "tn Heb \u201cmade.\u201d
sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child."}, {"pk": 2825262, "translation": "NET", "book": 1, "chapter": 21, "verse": 9, "text": "But Sarah noticed the son of Hagar the Egyptian \u2014 the son whom Hagar had borne to Abraham \u2014 mocking.", "comment": "tn Heb \u201csaw.\u201d
tn The Piel participle used here is from the same root as the name \u201cIsaac.\u201d In the Piel stem the verb means \u201cto jest; to make sport of; to play with,\u201d not simply \u201cto laugh,\u201d which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot\u2019s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them. sn Mocking. Here Sarah interprets Ishmael\u2019s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean \u201cto put to flight; to chase away; to pursue\u201d and may be drawing on a rabbinic interpretation of the passage. In Paul\u2019s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God\u2019s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law)."}, {"pk": 2825263, "translation": "NET", "book": 1, "chapter": 21, "verse": 10, "text": "So she said to Abraham, \u201cBanish that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!\u201d", "comment": "tn Heb \u201cdrive out.\u201d The language may seem severe, but Sarah\u2019s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect."}, {"pk": 2825264, "translation": "NET", "book": 1, "chapter": 21, "verse": 11, "text": "Sarah\u2019s demand displeased Abraham greatly because Ishmael was his son.", "comment": "tn Heb \u201cand the word was very wrong in the eyes of Abraham on account of his son.\u201d The verb \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019) often refers to what is morally or ethically \u201cevil.\u201d It usage here suggests that Abraham thought Sarah\u2019s demand was ethically (and perhaps legally) wrong."}, {"pk": 2825265, "translation": "NET", "book": 1, "chapter": 21, "verse": 12, "text": "But God said to Abraham, \u201cDo not be upset about the boy or your slave wife. Do all that Sarah is telling you because through Isaac your descendants will be counted.", "comment": "tn The imperfect verbal form here draws attention to an action that is underway.
tn Or perhaps \u201cwill be named\u201d; Heb \u201cfor in Isaac offspring will be called to you.\u201d The exact meaning of the statement is not clear, but it does indicate that God\u2019s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
tn Heb \u201cLet it not be evil in your eyes.\u201d
tn Heb \u201clisten to her voice.\u201d The idiomatic expression means \u201cobey; comply.\u201d Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well."}, {"pk": 2825266, "translation": "NET", "book": 1, "chapter": 21, "verse": 13, "text": "But I will also make the son of the slave wife into a great nation, for he is your descendant too.\u201d"}, {"pk": 2825267, "translation": "NET", "book": 1, "chapter": 21, "verse": 14, "text": "Early in the morning Abraham took some food and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, and sent her away. So she went wandering aimlessly through the wilderness of Beer Sheba.", "comment": "tn Heb \u201cHe put upon her shoulder, and the boy [or perhaps, \u201cand with the boy\u201d], and he sent her away.\u201d It is unclear how \u201cand the boy\u201d relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, \u201cand he put [them] on her shoulder and he gave to Hagar the boy.\u201d
tn Heb \u201cbread,\u201d although the term can be used for food in general.
tn Heb \u201cand Abraham rose up early in the morning and he took.\u201d
tn Or \u201cdesert,\u201d although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
tn Heb \u201cshe went and wandered.\u201d"}, {"pk": 2825268, "translation": "NET", "book": 1, "chapter": 21, "verse": 15, "text": "When the water in the skin was gone, she shoved the child under one of the shrubs.", "comment": "tn Heb \u201cthrew,\u201d but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85."}, {"pk": 2825269, "translation": "NET", "book": 1, "chapter": 21, "verse": 16, "text": "Then she went and sat down by herself across from him at quite a distance, about a bowshot away; for she thought, \u201cI refuse to watch the child die.\u201d So she sat across from him and wept uncontrollably.", "comment": "tn Heb \u201cI will not look on the death of the child.\u201d The cohortative verbal form (note the negative particle \u05d0\u05b7\u05dc,\u2019al) here expresses her resolve to avoid the stated action.
sn A bowshot would be a distance of about a hundred yards (ninety meters).
tn Heb \u201csaid.\u201d
tn Heb \u201cand she lifted up her voice and wept\u201d (that is, she wept uncontrollably). The LXX reads \u201che\u201d (referring to Ishmael) rather than \u201cshe\u201d (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy\u2019s cries."}, {"pk": 2825270, "translation": "NET", "book": 1, "chapter": 21, "verse": 17, "text": "But God heard the boy\u2019s voice. The angel of God called to Hagar from heaven and asked her, \u201cWhat is the matter, Hagar? Don\u2019t be afraid, for God has heard the boy\u2019s voice right where he is crying.", "comment": "sn God heard the boy\u2019s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child\u2019s imminent death.
tn Heb \u201cWhat to you?\u201d
sn Here the verb heard picks up the main motif of the name Ishmael (\u201cGod hears\u201d), introduced back in chap. 16."}, {"pk": 2825271, "translation": "NET", "book": 1, "chapter": 21, "verse": 18, "text": "Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.\u201d"}, {"pk": 2825272, "translation": "NET", "book": 1, "chapter": 21, "verse": 19, "text": "Then God enabled Hagar to see a well of water. She went over and filled the skin with water, and then gave the boy a drink.", "comment": "tn Heb \u201cAnd God opened her eyes and she saw a well of water.\u201d The referent (Hagar) has been specified in the translation for clarity."}, {"pk": 2825273, "translation": "NET", "book": 1, "chapter": 21, "verse": 20, "text": "God was with the boy as he grew. He lived in the wilderness and became an archer."}, {"pk": 2825274, "translation": "NET", "book": 1, "chapter": 21, "verse": 21, "text": "He lived in the wilderness of Paran. His mother found a wife for him from the land of Egypt.", "comment": "sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
tn Heb \u201cAnd his mother took for him a wife from the land of Egypt.\u201d"}, {"pk": 2825275, "translation": "NET", "book": 1, "chapter": 21, "verse": 22, "text": "At that time Abimelech and Phicol, the commander of his army, said to Abraham, \u201cGod is with you in all that you do.", "comment": "sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection."}, {"pk": 2825276, "translation": "NET", "book": 1, "chapter": 21, "verse": 23, "text": "Now swear to me right here in God\u2019s name that you will not deceive me, my children, or my descendants. Show me, and the land where you are staying, the same loyalty that I have shown you.\u201d", "comment": "tn The Hebrew verb means \u201cto stay, to live, to sojourn\u201d as a temporary resident without ownership rights.
tn Heb \u201cAccording to the loyalty which I have done with you, do with me and with the land in which you are staying.\u201d
tn Heb \u201cAnd now swear to me by God here.\u201d
tn Heb \u201cmy offspring and my descendants.\u201d
tn The word \u201cland\u201d refers by metonymy to the people in the land.
tn Or \u201ckindness.\u201d"}, {"pk": 2825277, "translation": "NET", "book": 1, "chapter": 21, "verse": 24, "text": "Abraham said, \u201cI swear to do this.\u201d", "comment": "tn Heb \u201cI swear.\u201d No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object."}, {"pk": 2825278, "translation": "NET", "book": 1, "chapter": 21, "verse": 25, "text": "But Abraham lodged a complaint against Abimelech concerning a well that Abimelech\u2019s servants had seized.", "comment": "tn The Hebrew verb used here means \u201cto argue; to dispute\u201d; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.
tn Heb \u201cconcerning the matter of the well of water.\u201d
tn The Hebrew verb used here means \u201cto steal; to rob; to take violently.\u201d The statement reflects Abraham\u2019s perspective."}, {"pk": 2825279, "translation": "NET", "book": 1, "chapter": 21, "verse": 26, "text": "\u201cI do not know who has done this thing,\u201d Abimelech replied. \u201cMoreover, you did not tell me. I did not hear about it until today.\u201d", "comment": "tn Heb \u201cand also.\u201d"}, {"pk": 2825280, "translation": "NET", "book": 1, "chapter": 21, "verse": 27, "text": "Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty.", "comment": "tn Heb \u201ccut a covenant.\u201d"}, {"pk": 2825281, "translation": "NET", "book": 1, "chapter": 21, "verse": 28, "text": "Then Abraham set seven ewe lambs apart from the flock by themselves."}, {"pk": 2825282, "translation": "NET", "book": 1, "chapter": 21, "verse": 29, "text": "Abimelech asked Abraham, \u201cWhat is the meaning of these seven ewe lambs that you have set apart?\u201d", "comment": "tn Heb \u201cWhat are these?\u201d"}, {"pk": 2825283, "translation": "NET", "book": 1, "chapter": 21, "verse": 30, "text": "He replied, \u201cYou must take these seven ewe lambs from my hand as legal proof that I dug this well.\u201d", "comment": "tn Heb \u201cthat it be for me for a witness.\u201d
sn This well. Since the king wanted a treaty to share in Abraham\u2019s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it."}, {"pk": 2825284, "translation": "NET", "book": 1, "chapter": 21, "verse": 31, "text": "That is why he named that place Beer Sheba, because the two of them swore an oath there.", "comment": "sn The verb forms a wordplay with the name Beer Sheba.
sn The name Beer Sheba (\u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 \u05e9\u05c1\u05b8\u05d1\u05b7\u05e2, b\u00ff\u2019er shava\u2019) means \u201cwell of the oath\u201d or \u201cwell of the seven.\u201d Both the verb \u201cto swear\u201d and the number \u201cseven\u201d have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
tn Heb \u201cthat is why he called that place.\u201d Some translations render this as an impersonal passive, \u201cthat is why that place was called.\u201d"}, {"pk": 2825285, "translation": "NET", "book": 1, "chapter": 21, "verse": 32, "text": "So they made a treaty at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned to the land of the Philistines.", "comment": "tn Heb \u201ccut a covenant.\u201d
sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, \u201cPhilistines,\u201d Peoples of the Old Testament World, 238.
tn Heb \u201carose and returned.\u201d"}, {"pk": 2825286, "translation": "NET", "book": 1, "chapter": 21, "verse": 33, "text": "Abraham planted a tamarisk tree in Beer Sheba. There he worshiped the LORD, the eternal God.", "comment": "tn Heb \u201cand he\u201d; the referent (Abraham) has been specified in the translation for clarity.
sn The planting of the tamarisk tree is a sign of Abraham\u2019s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God\u2019s provision of water.
tn Heb \u201che called there in the name of the Lord.\u201d The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281."}, {"pk": 2825287, "translation": "NET", "book": 1, "chapter": 21, "verse": 34, "text": "So Abraham stayed in the land of the Philistines for quite some time.", "comment": "tn Heb \u201cmany days.\u201d"}, {"pk": 2825288, "translation": "NET", "book": 1, "chapter": 22, "verse": 1, "text": "Some time after these things God tested Abraham. He said to him, \u201cAbraham!\u201d \u201cHere I am!\u201d Abraham replied.", "comment": "tn Heb \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity.
sn The Hebrew verb used here means \u201cto test; to try; to prove.\u201d In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, \u201cThe Test of Abraham,\u201d GTJ 1 (1980): 19-35."}, {"pk": 2825289, "translation": "NET", "book": 1, "chapter": 22, "verse": 2, "text": "God said, \u201cTake your son \u2014 your only son, whom you love, Isaac \u2014 and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.\u201d", "comment": "tn Heb \u201cwhich I will say to.\u201d
sn Take your son\u2026Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2825290, "translation": "NET", "book": 1, "chapter": 22, "verse": 3, "text": "Early in the morning Abraham got up and saddled his donkey. He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.", "comment": "tn Heb \u201che arose and he went.\u201d
tn Heb \u201cAbraham rose up early in the morning and saddled his donkey.\u201d"}, {"pk": 2825291, "translation": "NET", "book": 1, "chapter": 22, "verse": 4, "text": "On the third day Abraham caught sight of the place in the distance.", "comment": "tn Heb \u201clifted up his eyes and saw.\u201d"}, {"pk": 2825292, "translation": "NET", "book": 1, "chapter": 22, "verse": 5, "text": "So he said to his servants, \u201cYou two stay here with the donkey while the boy and I go up there. We will worship and then return to you.\u201d", "comment": "tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
sn It is impossible to know what Abraham was thinking when he said, \u201cwe will\u2026return to you.\u201d When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17\u201319 suggests that Abraham believed God could restore Isaac to him through resurrection.
tn This Hebrew word literally means \u201cto bow oneself close to the ground.\u201d It often means \u201cto worship.\u201d
tn Heb \u201cAnd Abraham.\u201d The proper name has been replaced in the translation by the pronoun (\u201che\u201d) for stylistic reasons.
tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey."}, {"pk": 2825293, "translation": "NET", "book": 1, "chapter": 22, "verse": 6, "text": "Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, and the two of them walked on together.", "comment": "sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead."}, {"pk": 2825294, "translation": "NET", "book": 1, "chapter": 22, "verse": 7, "text": "Isaac said to his father Abraham, \u201cMy father?\u201d \u201cWhat is it, my son?\u201d he replied. \u201cHere is the fire and the wood,\u201d Isaac said, \u201cbut where is the lamb for the burnt offering?\u201d", "comment": "tn The Hebrew text adds \u201cand said.\u201d This is redundant and has not been translated for stylistic reasons.
tn Heb \u201cand he said, \u2018Here is the fire and the wood.\u2019\u201d The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
tn Heb \u201cHere I am\u201d (cf. Gen 22:1)."}, {"pk": 2825295, "translation": "NET", "book": 1, "chapter": 22, "verse": 8, "text": "\u201cGod will provide for himself the lamb for the burnt offering, my son,\u201d Abraham replied. The two of them continued on together.", "comment": "tn Heb \u201cwill see for himself.\u201d The construction means \u201cto look out for; to see to it; to provide.\u201dsn God will provide is the central theme of the passage and the turning point in the story. Note Paul\u2019s allusion to the story in Rom 8:32 (\u201chow shall he not freely give us all things?\u201d) as well as H. J. Schoeps, \u201cThe Sacrifice of Isaac in Paul\u2019s Theology,\u201d JBL 65 (1946): 385-92."}, {"pk": 2825296, "translation": "NET", "book": 1, "chapter": 22, "verse": 9, "text": "When they came to the place God had told him about, Abraham built the altar there and arranged the wood on it. Next he tied up his son Isaac and placed him on the altar on top of the wood.", "comment": "sn Abraham built an altar there. The theme of Abraham\u2019s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for \u201cbinding.\u201d When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, \u201cThe Binding of Isaac,\u201d Jud 6 (1957): 17-21."}, {"pk": 2825297, "translation": "NET", "book": 1, "chapter": 22, "verse": 10, "text": "Then Abraham reached out his hand, took the knife, and prepared to slaughter his son.", "comment": "tn Heb \u201cin order to slaughter.\u201d"}, {"pk": 2825298, "translation": "NET", "book": 1, "chapter": 22, "verse": 11, "text": "But the LORD\u2019s angel called to him from heaven, \u201cAbraham! Abraham!\u201d \u201cHere I am!\u201d he answered.", "comment": "sn Heb \u201cthe messenger of the Lord\u201d (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase \u201cthe Lord\u2019s angel\u201d in Gen 16:7."}, {"pk": 2825299, "translation": "NET", "book": 1, "chapter": 22, "verse": 12, "text": "\u201cDo not harm the boy!\u201d the angel said. \u201cDo not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.\u201d", "comment": "tn Heb \u201cDo not extend your hand toward the boy.\u201d
sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
sn In this context fear refers by metonymy to obedience that grows from faith.
tn Heb \u201cand he said, \u2018Do not extend\u2026\u2019\u201d; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons."}, {"pk": 2825300, "translation": "NET", "book": 1, "chapter": 22, "verse": 13, "text": "Abraham looked up and saw behind him a ram caught in the bushes by its horns. So he went over and got the ram and offered it up as a burnt offering instead of his son.", "comment": "tn Heb \u201cand saw, and look.\u201d The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
tn Heb \u201cAbraham\u201d; the proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read \u201cone\u201d (\u05d0\u05b6\u05d7\u05b8\u05d3, \u2019ekhad) instead of \u201cbehind him\u201d (\u05d0\u05b7\u05d7\u05b7\u05e8, \u2019akhar).
tn Heb \u201clifted his eyes.\u201d"}, {"pk": 2825301, "translation": "NET", "book": 1, "chapter": 22, "verse": 14, "text": "And Abraham called the name of that place \u201cThe LORD provides.\u201d It is said to this day, \u201cIn the mountain of the LORD provision will be made.\u201d", "comment": "tn Heb \u201cthe Lord sees\u201d (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d9\u05b4\u05e8\u05b0\u05d0\u05b6\u05d4, y\u00ffhvah yir\u2019eh, traditionally transliterated \u201cJehovah Jireh\u201d; see the note on the word \u201cprovide\u201d in v. 8). By so naming the place Abraham preserved in the memory of God\u2019s people the amazing event that took place there.
sn On the expression to this day see B. Childs, \u201cA Study of the Formula \u2018Until this Day\u2019,\u201d JBL 82 (1963): 279-92.
sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) \u201cin the mountain of the Lord it will be seen/provided\u201d or (2) \u201cin the mountain the Lord will appear.\u201d If the temple later stood here (see the note on \u201cMoriah\u201d in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who \u201cappeared\u201d to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219."}, {"pk": 2825302, "translation": "NET", "book": 1, "chapter": 22, "verse": 15, "text": "The LORD\u2019s angel called to Abraham a second time from heaven"}, {"pk": 2825303, "translation": "NET", "book": 1, "chapter": 22, "verse": 16, "text": "and said, \u201c\u2018I solemnly swear by my own name,\u2019 decrees the LORD, \u2018that because you have done this and have not withheld your son, your only son,", "comment": "tn Heb \u201cBy myself I swear.\u201d
tn Heb \u201cthe oracle of the Lord.\u201d The phrase refers to a formal oracle or decree from the Lord."}, {"pk": 2825304, "translation": "NET", "book": 1, "chapter": 22, "verse": 17, "text": "I will indeed bless you, and I will greatly multiply your descendants so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession of the strongholds of their enemies.", "comment": "tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, \u201cEvidence from Genesis,\u201d A Case for Premillennialism, 35-54.
tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
tn Heb \u201cgate,\u201d which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation \u201cstronghold\u201d).
tn Or \u201cinherit.\u201d
tn The Hebrew term \u05d6\u05b6\u05e8\u05b7\u05e2 (zera\u2019) occurring here and in v. 18 may mean \u201cseed\u201d (for planting), \u201coffspring\u201d (occasionally of animals, but usually of people), or \u201cdescendants\u201d depending on the context."}, {"pk": 2825305, "translation": "NET", "book": 1, "chapter": 22, "verse": 18, "text": "Because you have obeyed me, all the nations of the earth will pronounce blessings on one another using the name of your descendants.\u2019\u201d", "comment": "tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.sn Because you have obeyed me. Abraham\u2019s obedience brought God\u2019s ratification of the earlier conditional promise (see Gen 12:2).
tn Traditionally the verb is taken as passive (\u201cwill be blessed\u201d) here, as if Abraham\u2019s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, \u201cwill bless [i.e., pronounce blessings on] themselves/one another\u201d (see also Gen 26:4). Elsewhere the Hitpael of the verb \u201cto bless\u201d is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)"}, {"pk": 2825306, "translation": "NET", "book": 1, "chapter": 22, "verse": 19, "text": "Then Abraham returned to his servants, and they set out together for Beer Sheba where Abraham stayed.", "comment": "tn Heb \u201cand Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
tn Heb \u201cand they arose and went together.\u201d"}, {"pk": 2825307, "translation": "NET", "book": 1, "chapter": 22, "verse": 20, "text": "After these things Abraham was told, \u201cMilcah also has borne children to your brother Nahor \u2014", "comment": "tn In the Hebrew text the sentence begins with \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) which draws attention to the statement."}, {"pk": 2825308, "translation": "NET", "book": 1, "chapter": 22, "verse": 21, "text": "Uz the firstborn, his brother Buz, Kemuel (the father of Aram),", "comment": "sn This parenthetical note about Kemuel\u2019s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement."}, {"pk": 2825309, "translation": "NET", "book": 1, "chapter": 22, "verse": 22, "text": "Kesed, Hazo, Pildash, Jidlaph, and Bethuel.\u201d"}, {"pk": 2825310, "translation": "NET", "book": 1, "chapter": 22, "verse": 23, "text": "(Now Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham\u2019s brother Nahor.", "comment": "tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15)."}, {"pk": 2825311, "translation": "NET", "book": 1, "chapter": 22, "verse": 24, "text": "His concubine, whose name was Reumah, also bore him children \u2014 Tebah, Gaham, Tahash, and Maacah."}, {"pk": 2825312, "translation": "NET", "book": 1, "chapter": 23, "verse": 1, "text": "Sarah lived 127 years.", "comment": "tn Heb \u201cAnd the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.\u201d"}, {"pk": 2825313, "translation": "NET", "book": 1, "chapter": 23, "verse": 2, "text": "Then she died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her.", "comment": "sn Mourn\u2026weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah\u2019s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).
tn Heb \u201cSarah.\u201d The proper name has been replaced in the translation by the pronoun (\u201cshe\u201d) for stylistic reasons."}, {"pk": 2825314, "translation": "NET", "book": 1, "chapter": 23, "verse": 3, "text": "Then Abraham got up from mourning his dead wife and said to the sons of Heth,", "comment": "tn Heb \u201cAnd Abraham arose from upon the face of his dead.\u201d
tn Some translate the Hebrew term \u201cHeth\u201d as \u201cHittites\u201d here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., \u201cHittites,\u201d Peoples of the Old Testament World, 152-53."}, {"pk": 2825315, "translation": "NET", "book": 1, "chapter": 23, "verse": 4, "text": "\u201cI am a temporary settler among you. Grant me ownership of a burial site among you so that I may bury my dead.\u201d", "comment": "tn Or \u201cpossession.\u201d
tn Heb \u201ca resident alien and a settler.\u201d
tn Heb \u201cbury my dead out of my sight.\u201d The last phrase \u201cout of my sight\u201d has not been included in the translation for stylistic reasons.
tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
tn Heb \u201cgive,\u201d which is used here as an idiom for \u201csell\u201d (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time."}, {"pk": 2825316, "translation": "NET", "book": 1, "chapter": 23, "verse": 5, "text": "The sons of Heth answered Abraham,", "comment": "tn Heb \u201canswered Abraham saying to him.\u201d"}, {"pk": 2825317, "translation": "NET", "book": 1, "chapter": 23, "verse": 6, "text": "\u201cListen, sir, you are a mighty prince among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you from burying your dead.\u201d", "comment": "tn The phrase \u201cto prevent you\u201d has been added in the translation for stylistic reasons.
tn Heb \u201cHear us, my lord.\u201d
tn Heb \u201cprince of God.\u201d The divine name may be used here as a means of expressing the superlative, \u201cmighty prince.\u201d The word for \u201cprince\u201d probably means \u201ctribal chief\u201d here. See M. H. Gottstein, \u201cNasi\u2019 \u2018elohim (Gen 23:6),\u201d VT 3 (1953) 298-99; and D. W. Thomas, \u201cConsideration of Some Unusual Ways of Expressing the Superlative in Hebrew,\u201d VT 3 (1953) 215-16."}, {"pk": 2825318, "translation": "NET", "book": 1, "chapter": 23, "verse": 7, "text": "Abraham got up and bowed down to the local people, the sons of Heth.", "comment": "tn Heb \u201cto the people of the land\u201d (also in v. 12)."}, {"pk": 2825319, "translation": "NET", "book": 1, "chapter": 23, "verse": 8, "text": "Then he said to them, \u201cIf you agree that I may bury my dead, then hear me out. Ask Ephron the son of Zohar", "comment": "tn Heb \u201cIf it is with your purpose.\u201d The Hebrew noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) here has the nuance \u201cpurpose\u201d or perhaps \u201cdesire\u201d (see BDB 661 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1).
tn Heb \u201cbury my dead out of my sight.\u201d The last phrase \u201cout of my sight\u201d has not been included in the translation for stylistic reasons.
tn Or \u201chear me.\u201d
tn Heb \u201cintercede for me with.\u201d"}, {"pk": 2825320, "translation": "NET", "book": 1, "chapter": 23, "verse": 9, "text": "if he will sell me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly for the full price, so that I may own it as a burial site.\u201d", "comment": "tn Heb \u201cgive.\u201d This is used here (also a second time later in this verse) as an idiom for \u201csell\u201d; see the note on the word \u201cgrant\u201d in v. 4.
tn Heb \u201cin your presence.\u201d
tn Heb \u201csilver.\u201d"}, {"pk": 2825321, "translation": "NET", "book": 1, "chapter": 23, "verse": 10, "text": "(Now Ephron was sitting among the sons of Heth.) Ephron the Hethite replied to Abraham in the hearing of the sons of Heth \u2014 before all who entered the gate of his city \u2014", "comment": "tn Or perhaps \u201cHittite,\u201d but see the note on the name \u201cHeth\u201d in v. 3.
sn On the expression all who entered the gate see E. A. Speiser, \u201c\u2018Coming\u2019 and \u2018Going\u2019 at the City Gate,\u201d BASOR 144 (1956): 20-23; and G. Evans, \u201c\u2018Coming\u2019 and \u2018Going\u2019 at the City Gate: A Discussion of Professor Speiser\u2019s Paper,\u201d BASOR 150 (1958): 28-33.
tn Heb \u201cears.\u201d By metonymy the \u201cears\u201d stand for the presence or proximity (i.e., within earshot) of the persons named."}, {"pk": 2825322, "translation": "NET", "book": 1, "chapter": 23, "verse": 11, "text": "\u201cNo, my lord! Hear me out. I sell you both the field and the cave that is in it. In the presence of my people I sell it to you. Bury your dead.\u201d", "comment": "tn The Hebrew text adds \u201cto you I give [i.e., sell] it.\u201d This is redundant in English and has not been translated for stylistic reasons.
tn Heb \u201cin the presence of the sons of my people.\u201d
tn Heb \u201cgive.\u201d The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field."}, {"pk": 2825323, "translation": "NET", "book": 1, "chapter": 23, "verse": 12, "text": "Abraham bowed before the local people"}, {"pk": 2825324, "translation": "NET", "book": 1, "chapter": 23, "verse": 13, "text": "and said to Ephron in their hearing, \u201cHear me, if you will. I pay to you the price of the field. Take it from me so that I may bury my dead there.\u201d", "comment": "tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
tn Heb \u201csilver.\u201d
tn Heb \u201cgive.\u201d"}, {"pk": 2825325, "translation": "NET", "book": 1, "chapter": 23, "verse": 14, "text": "Ephron answered Abraham, saying to him,"}, {"pk": 2825326, "translation": "NET", "book": 1, "chapter": 23, "verse": 15, "text": "\u201cHear me, my lord. The land is worth 400 pieces of silver, but what is that between me and you? So bury your dead.\u201d", "comment": "sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
tn The word \u201cworth\u201d has been supplied in the translation for stylistic reasons."}, {"pk": 2825327, "translation": "NET", "book": 1, "chapter": 23, "verse": 16, "text": "So Abraham agreed to Ephron\u2019s price and weighed out for him the price that Ephron had quoted in the hearing of the sons of Heth \u2014 400 pieces of silver, according to the standard measurement at the time.", "comment": "tn Heb \u201cpassing for the merchant.\u201d The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.
tn Heb \u201clistened to Ephron.\u201d
tn Heb \u201cand Abraham weighed out.\u201d
tn Heb \u201cto Ephron.\u201d The proper name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons.
tn Heb \u201csilver.\u201d
tn Heb \u201cthat he had spoken.\u201d The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons."}, {"pk": 2825328, "translation": "NET", "book": 1, "chapter": 23, "verse": 17, "text": "So Abraham secured Ephron\u2019s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border,", "comment": "tn Heb \u201cAnd it was conveyed.\u201d The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons."}, {"pk": 2825329, "translation": "NET", "book": 1, "chapter": 23, "verse": 18, "text": "as his property in the presence of the sons of Heth before all who entered the gate of Ephron\u2019s city.", "comment": "tn Heb \u201chis city\u201d; the referent (Ephron) has been specified in the translation for clarity.sn See G. M. Tucker, \u201cThe Legal Background of Genesis 23,\u201d JBL 85 (1966):77-84; and M. R. Lehmann, \u201cAbraham\u2019s Purchase of Machpelah and Hittite Law,\u201d BASOR 129 (1953): 15-18."}, {"pk": 2825330, "translation": "NET", "book": 1, "chapter": 23, "verse": 19, "text": "After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan."}, {"pk": 2825331, "translation": "NET", "book": 1, "chapter": 23, "verse": 20, "text": "So Abraham secured the field and the cave that was in it as a burial site from the sons of Heth.", "comment": "tn Heb \u201cpossession of a grave.\u201d"}, {"pk": 2825332, "translation": "NET", "book": 1, "chapter": 24, "verse": 1, "text": "Now Abraham was old, well advanced in years, and the LORD had blessed him in everything.", "comment": "tn Heb \u201cdays.\u201d
tn Heb \u201cAbraham.\u201d The proper name has been replaced in the translation by the pronoun (\u201che\u201d) for stylistic reasons."}, {"pk": 2825333, "translation": "NET", "book": 1, "chapter": 24, "verse": 2, "text": "Abraham said to his servant, the senior one in his household who was in charge of everything he had, \u201cPut your hand under my thigh", "comment": "sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, \u201cPut Your Hand Under My Thigh \u2013 the Patriarchal Oath,\u201d BAR 2 (1976): 2-4, 42.
tn The Hebrew term \u05d6\u05b8\u05e7\u05b5\u05df (zaqen) may refer to the servant who is oldest in age or senior in authority (or both)."}, {"pk": 2825334, "translation": "NET", "book": 1, "chapter": 24, "verse": 3, "text": "so that I may make you solemnly promise by the LORD, the God of heaven and the God of the earth: You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living.", "comment": "tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
tn Heb \u201cbecause you must not take.\u201d"}, {"pk": 2825335, "translation": "NET", "book": 1, "chapter": 24, "verse": 4, "text": "You must go instead to my country and to my relatives to find a wife for my son Isaac.\u201d", "comment": "tn Heb \u201cand take.\u201d
tn Heb \u201cfor to my country and my relatives you must go.\u201d"}, {"pk": 2825336, "translation": "NET", "book": 1, "chapter": 24, "verse": 5, "text": "The servant asked him, \u201cWhat if the woman is not willing to come back with me to this land? Must I then take your son back to the land from which you came?\u201d", "comment": "tn Heb \u201cto go after me.\u201d
tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation."}, {"pk": 2825337, "translation": "NET", "book": 1, "chapter": 24, "verse": 6, "text": "\u201cBe careful never to take my son back there!\u201d Abraham told him.", "comment": "tn Heb \u201cguard yourself.\u201d
tn The introductory clause \u201cAnd Abraham said to him\u201d has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons."}, {"pk": 2825338, "translation": "NET", "book": 1, "chapter": 24, "verse": 7, "text": "\u201cThe LORD, the God of heaven, who took me from my father\u2019s house and the land of my relatives, promised me with a solemn oath, \u2018To your descendants I will give this land.\u2019 He will send his angel before you so that you may find a wife for my son from there.", "comment": "tn Heb \u201cand who spoke to me and who swore to me, saying.\u201d
tn Or \u201cthe land of my birth.\u201d
tn Or \u201chis messenger.\u201d
tn Heb \u201cbefore you and you will take.\u201d"}, {"pk": 2825339, "translation": "NET", "book": 1, "chapter": 24, "verse": 8, "text": "But if the woman is not willing to come back with you, you will be free from this oath of mine. But you must not take my son back there!\u201d", "comment": "tn Heb \u201c to go after you.\u201d
sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham."}, {"pk": 2825340, "translation": "NET", "book": 1, "chapter": 24, "verse": 9, "text": "So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes.", "comment": "tn Heb \u201cand he swore to him concerning this matter.\u201d"}, {"pk": 2825341, "translation": "NET", "book": 1, "chapter": 24, "verse": 10, "text": "Then the servant took ten of his master\u2019s camels and departed with all kinds of gifts from his master at his disposal. He journeyed to the region of Aram Naharaim and the city of Nahor.", "comment": "tn Heb \u201cand every good thing of his master was in his hand.\u201d The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
tn Heb \u201cand he arose and went.\u201d
tn The words \u201cthe region of\u201d are not in the Hebrew text, but are supplied in the translation for clarity.sn Aram Naharaim means in Hebrew \u201cAram of the Two Rivers,\u201d a region in northern Mesopotamia."}, {"pk": 2825342, "translation": "NET", "book": 1, "chapter": 24, "verse": 11, "text": "He made the camels kneel down by the well outside the city. It was evening, the time when the women would go out to draw water.", "comment": "tn Heb \u201cat the time of evening.\u201d
tn Heb \u201cwell of water.\u201d"}, {"pk": 2825343, "translation": "NET", "book": 1, "chapter": 24, "verse": 12, "text": "He prayed, \u201cO LORD, God of my master Abraham, guide me today. Be faithful to my master Abraham.", "comment": "tn Heb \u201cact in loyal love with\u201d or \u201cshow kindness to.\u201d
tn Heb \u201cmake it happen before me today.\u201d Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14)."}, {"pk": 2825344, "translation": "NET", "book": 1, "chapter": 24, "verse": 13, "text": "Here I am, standing by the spring, and the daughters of the people who live in the town are coming out to draw water.", "comment": "tn Heb \u201cthe men.\u201d
tn Heb \u201cthe spring of water.\u201d"}, {"pk": 2825345, "translation": "NET", "book": 1, "chapter": 24, "verse": 14, "text": "I will say to a young woman, \u2018Please lower your jar so I may drink.\u2019 May the one you have chosen for your servant Isaac reply, \u2018Drink, and I\u2019ll give your camels water too.\u2019 In this way I will know that you have been faithful to my master.\u201d", "comment": "sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
tn Heb \u201cAnd let the young woman to whom I say, \u2018Lower your jar that I may drink,\u2019 and she says, \u2018Drink and I will also give your camels water,\u2019 \u2013 her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.\u201d"}, {"pk": 2825346, "translation": "NET", "book": 1, "chapter": 24, "verse": 15, "text": "Before he had finished praying, there came Rebekah with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham\u2019s brother Nahor).", "comment": "tn Heb \u201cLook, Rebekah was coming out!\u201d Using the participle introduced with \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant\u2019s eyes.
tn Heb \u201cLook, Rebekah was coming out \u2013 [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham \u2013 and her jug [was] on her shoulder.\u201d The order of the clauses has been rearranged in the translation for stylistic reasons."}, {"pk": 2825347, "translation": "NET", "book": 1, "chapter": 24, "verse": 16, "text": "Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. She went down to the spring, filled her jug, and came back up.", "comment": "tn Heb \u201cAnd the young woman was very good of appearance, a virgin, and a man she had not known.\u201d Some argue that the Hebrew noun translated \u201cvirgin\u201d (\u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4, b\u00fftulah) is better understood in a general sense, \u201cyoung woman\u201d (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (\u201cand a man she had not known\u201d) would be restrictive, rather than descriptive. If the term actually means \u201cvirgin,\u201d one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community."}, {"pk": 2825348, "translation": "NET", "book": 1, "chapter": 24, "verse": 17, "text": "Abraham\u2019s servant ran to meet her and said, \u201cPlease give me a sip of water from your jug.\u201d", "comment": "tn Heb \u201cand the servant.\u201d The word \u201cAbraham\u2019s\u201d has been supplied in the translation for stylistic reasons."}, {"pk": 2825349, "translation": "NET", "book": 1, "chapter": 24, "verse": 18, "text": "\u201cDrink, my lord,\u201d she replied, and quickly lowering her jug to her hands, she gave him a drink.", "comment": "tn Heb \u201cand she hurried and lowered.\u201d"}, {"pk": 2825350, "translation": "NET", "book": 1, "chapter": 24, "verse": 19, "text": "When she had done so, she said, \u201cI\u2019ll draw water for your camels too, until they have drunk as much as they want.\u201d", "comment": "tn Heb \u201cwhen she had finished giving him a drink.\u201d This has been simplified in the translation for stylistic reasons."}, {"pk": 2825351, "translation": "NET", "book": 1, "chapter": 24, "verse": 20, "text": "She quickly emptied her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.", "comment": "tn Heb \u201cand she hurried and emptied.\u201d"}, {"pk": 2825352, "translation": "NET", "book": 1, "chapter": 24, "verse": 21, "text": "Silently the man watched her with interest to determine if the LORD had made his journey successful or not.", "comment": "tn The Hebrew term \u05e6\u05b8\u05dc\u05b8\u05d4 (tsalah), meaning \u201cto make successful\u201d in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
tn Heb \u201cto know.\u201d"}, {"pk": 2825353, "translation": "NET", "book": 1, "chapter": 24, "verse": 22, "text": "After the camels had finished drinking, the man took out a gold nose ring weighing a beka and two gold bracelets weighing ten shekels and gave them to her.", "comment": "tn The words \u201cand gave them to her\u201d are not in the Hebrew text, but are implied.
sn A beka weighed about 5-6 grams (0.2 ounce).
sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams)."}, {"pk": 2825354, "translation": "NET", "book": 1, "chapter": 24, "verse": 23, "text": "\u201cWhose daughter are you?\u201d he asked. \u201cTell me, is there room in your father\u2019s house for us to spend the night?\u201d", "comment": "tn Heb \u201cand he said, \u2018Whose daughter are you?\u2019\u201d The order of the introductory clause has been rearranged in the translation for stylistic reasons."}, {"pk": 2825355, "translation": "NET", "book": 1, "chapter": 24, "verse": 24, "text": "She said to him, \u201cI am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor.", "comment": "tn Heb \u201cwhom she bore to Nahor.\u201d The referent (Milcah) has been specified in the translation for clarity."}, {"pk": 2825356, "translation": "NET", "book": 1, "chapter": 24, "verse": 25, "text": "We have plenty of straw and feed,\u201d she added, \u201cand room for you to spend the night.\u201d", "comment": "tn Heb \u201cand she said, \u2018We have plenty of both straw and feed.\u2019\u201d The order of the introductory clause has been rearranged in the translation for stylistic reasons.
tn Heb The words \u201cfor you\u201d are not in the Hebrew text, but are implied."}, {"pk": 2825357, "translation": "NET", "book": 1, "chapter": 24, "verse": 26, "text": "The man bowed his head and worshiped the LORD,"}, {"pk": 2825358, "translation": "NET", "book": 1, "chapter": 24, "verse": 27, "text": "saying \u201cPraised be the LORD, the God of my master Abraham, who has not abandoned his faithful love for my master! The LORD has led me to the house of my master\u2019s relatives!\u201d", "comment": "tn Here \u201chouse\u201d is an adverbial accusative of termination.
tn Heb \u201cAs for me \u2013 in the way the Lord led me.\u201d
tn Heb \u201cbrothers.\u201d
tn Heb \u201chis faithfulness and his commitment.\u201d"}, {"pk": 2825359, "translation": "NET", "book": 1, "chapter": 24, "verse": 28, "text": "The young woman ran and told her mother\u2019s household all about these things.", "comment": "tn Heb \u201caccording to.\u201d"}, {"pk": 2825360, "translation": "NET", "book": 1, "chapter": 24, "verse": 29, "text": "(Now Rebekah had a brother named Laban.) Laban rushed out to meet the man at the spring.", "comment": "tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story."}, {"pk": 2825361, "translation": "NET", "book": 1, "chapter": 24, "verse": 30, "text": "When he saw the bracelets on his sister\u2019s wrists and the nose ring and heard his sister Rebekah say, \u201cThis is what the man said to me,\u201d he went out to meet the man. There he was, standing by the camels near the spring.", "comment": "tn Heb \u201cand look, he was standing.\u201d The disjunctive clause with the participle following the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) invites the audience to view the scene through Laban\u2019s eyes.
tn Heb \u201cAnd it was when he saw the nose ring and the bracelets on the arms of his sister.\u201d The word order is altered in the translation for the sake of clarity.
tn Heb \u201cand when he heard the words of Rebekah his sister, saying.\u201d"}, {"pk": 2825362, "translation": "NET", "book": 1, "chapter": 24, "verse": 31, "text": "Laban said to him, \u201cCome, you who are blessed by the LORD! Why are you standing out here when I have prepared the house and a place for the camels?\u201d", "comment": "tn Heb \u201cand he said.\u201d The referent (Laban) has been specified and the words \u201cto him\u201d supplied in the translation for clarity.
tn The disjunctive clause is circumstantial.
sn Laban\u2019s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban\u2019s greed becomes his dominant characteristic."}, {"pk": 2825363, "translation": "NET", "book": 1, "chapter": 24, "verse": 32, "text": "So Abraham\u2019s servant went to the house and unloaded the camels. Straw and feed were given to the camels, and water was provided so that he and the men who were with him could wash their feet.", "comment": "tn Heb \u201cthe man\u201d; the referent (Abraham\u2019s servant) has been specified in the translation for clarity.
tn Heb \u201cand water to wash his feet and the feet of the men who were with him.\u201d
tn Heb \u201cand [one] gave.\u201d The verb without an expressed subject may be translated as passive.
tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV)."}, {"pk": 2825364, "translation": "NET", "book": 1, "chapter": 24, "verse": 33, "text": "When food was served, he said, \u201cI will not eat until I have said what I want to say.\u201d \u201cTell us,\u201d Laban said.", "comment": "tn Heb \u201cmy words.\u201d
tn Heb \u201cand food was placed before him.\u201d
tc Some ancient textual witnesses have a plural verb, \u201cand they said.\u201dtn Heb \u201cand he said, \u2018Speak.\u2019\u201d The referent (Laban) has been specified in the translation for clarity."}, {"pk": 2825365, "translation": "NET", "book": 1, "chapter": 24, "verse": 34, "text": "\u201cI am the servant of Abraham,\u201d he began."}, {"pk": 2825366, "translation": "NET", "book": 1, "chapter": 24, "verse": 35, "text": "\u201cThe LORD has richly blessed my master and he has become very wealthy. The Lord has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys.", "comment": "tn Heb \u201cand he.\u201d The referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cgreat.\u201d In this context the statement refers primarily to Abraham\u2019s material wealth, although reputation and influence are not excluded."}, {"pk": 2825367, "translation": "NET", "book": 1, "chapter": 24, "verse": 36, "text": "My master\u2019s wife Sarah bore a son to him when she was old, and my master has given him everything he owns.", "comment": "tn Heb \u201cand he.\u201d The referent (the servant\u2019s master, Abraham) has been specified in the translation for clarity.
tn Heb \u201cafter her old age.\u201d
tn Heb \u201cto my master.\u201d This has been replaced by the pronoun \u201chim\u201d in the translation for stylistic reasons."}, {"pk": 2825368, "translation": "NET", "book": 1, "chapter": 24, "verse": 37, "text": "My master made me swear an oath. He said, \u2018You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,"}, {"pk": 2825369, "translation": "NET", "book": 1, "chapter": 24, "verse": 38, "text": "but you must go to the family of my father and to my relatives to find a wife for my son.\u2019", "comment": "tn Heb \u201cbut to the house of my father you must go and to my family and you must take a wife for my son.\u201d"}, {"pk": 2825370, "translation": "NET", "book": 1, "chapter": 24, "verse": 39, "text": "But I said to my master, \u2018What if the woman does not want to go with me?\u2019", "comment": "tn Heb \u201cafter me.\u201d
tn The imperfect is used here in a modal sense to indicate desire."}, {"pk": 2825371, "translation": "NET", "book": 1, "chapter": 24, "verse": 40, "text": "He answered, \u2018The LORD, before whom I have walked, will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father\u2019s family.", "comment": "tn The verb is the Hitpael of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh), meaning \u201clive one\u2019s life\u201d (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (\u201cserve faithfully\u201d)."}, {"pk": 2825372, "translation": "NET", "book": 1, "chapter": 24, "verse": 41, "text": "You will be free from your oath if you go to my relatives and they will not give her to you. Then you will be free from your oath.\u2019", "comment": "tn Heb \u201cmy oath\u201d (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant)."}, {"pk": 2825373, "translation": "NET", "book": 1, "chapter": 24, "verse": 42, "text": "When I came to the spring today, I prayed, \u2018O LORD, God of my master Abraham, if you have decided to make my journey successful, may events unfold as follows:", "comment": "tn Heb \u201cif you are making successful my way on which I am going.\u201d
tn The words \u201cmay events unfold as follows\u201d are supplied in the translation for clarification and for stylistic reasons."}, {"pk": 2825374, "translation": "NET", "book": 1, "chapter": 24, "verse": 43, "text": "Here I am, standing by the spring. When the young woman goes out to draw water, I\u2019ll say, \u201cGive me a little water to drink from your jug.\u201d", "comment": "tn Heb \u201cthe spring of water.\u201d
tn Heb \u201cand it will be.\u201d"}, {"pk": 2825375, "translation": "NET", "book": 1, "chapter": 24, "verse": 44, "text": "Then she will reply to me, \u201cDrink, and I\u2019ll draw water for your camels too.\u201d May that woman be the one whom the LORD has chosen for my master\u2019s son.\u2019"}, {"pk": 2825376, "translation": "NET", "book": 1, "chapter": 24, "verse": 45, "text": "\u201cBefore I finished praying in my heart, along came Rebekah with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, \u2018Please give me a drink.\u2019", "comment": "tn Heb \u201cAs for me, before I finished speaking to my heart.\u201d The adverb \u05d8\u05b6\u05e8\u05b6\u05dd (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
tn Heb \u201cLook, Rebekah was coming out.\u201d As in 24:15, the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) is used here for dramatic effect."}, {"pk": 2825377, "translation": "NET", "book": 1, "chapter": 24, "verse": 46, "text": "She quickly lowered her jug from her shoulder and said, \u2018Drink, and I\u2019ll give your camels water too.\u2019 So I drank, and she also gave the camels water."}, {"pk": 2825378, "translation": "NET", "book": 1, "chapter": 24, "verse": 47, "text": "Then I asked her, \u2018Whose daughter are you?\u2019 She replied, \u2018The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.\u2019 I put the ring in her nose and the bracelets on her wrists.", "comment": "tn Heb \u201cwhom Milcah bore to him.\u201d The referent (Nahor) has been specified in the translation for clarity."}, {"pk": 2825379, "translation": "NET", "book": 1, "chapter": 24, "verse": 48, "text": "Then I bowed down and worshiped the LORD. I praised the LORD, the God of my master Abraham, who had led me on the right path to find the granddaughter of my master\u2019s brother for his son.", "comment": "tn Heb \u201cdaughter.\u201d Rebekah was actually the granddaughter of Nahor, Abraham\u2019s brother. One can either translate the Hebrew term \u05d1\u05bc\u05b7\u05ea (bat) as \u201cdaughter,\u201d in which case the term \u05d0\u05b8\u05d7 (\u2019akh) must be translated more generally as \u201crelative\u201d rather than \u201cbrother\u201d (cf. NASB, NRSV) or one can translate \u05d1\u05bc\u05b7\u05ea as \u201cgranddaughter,\u201d in which case \u05d0\u05b8\u05d7 may be translated \u201cbrother\u201d (cf. NIV)."}, {"pk": 2825380, "translation": "NET", "book": 1, "chapter": 24, "verse": 49, "text": "Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.\u201d", "comment": "tn Heb \u201cand I will turn to the right or to the left.\u201d The expression apparently means that Abraham\u2019s servant will know where he should go if there is no further business here."}, {"pk": 2825381, "translation": "NET", "book": 1, "chapter": 24, "verse": 50, "text": "Then Laban and Bethuel replied, \u201cThis is the LORD\u2019s doing. Our wishes are of no concern.", "comment": "tn Heb \u201cFrom the Lord the matter has gone out.\u201d
tn Heb \u201cWe are not able to speak to you bad or good.\u201d This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God\u2019s will."}, {"pk": 2825382, "translation": "NET", "book": 1, "chapter": 24, "verse": 51, "text": "Rebekah stands here before you. Take her and go so that she may become the wife of your master\u2019s son, just as the LORD has decided.\u201d", "comment": "tn Heb \u201cas the Lord has spoken.\u201d
tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result."}, {"pk": 2825383, "translation": "NET", "book": 1, "chapter": 24, "verse": 52, "text": "When Abraham\u2019s servant heard their words, he bowed down to the ground before the LORD."}, {"pk": 2825384, "translation": "NET", "book": 1, "chapter": 24, "verse": 53, "text": "Then he brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother.", "comment": "tn Heb \u201cthe servant\u201d; the noun has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2825385, "translation": "NET", "book": 1, "chapter": 24, "verse": 54, "text": "After this, he and the men who were with him ate a meal and stayed there overnight. When they got up in the morning, he said, \u201cLet me leave now so I can return to my master.\u201d", "comment": "tn Heb \u201cAnd they ate and drank, he and the men who [were] with him and they spent the night.\u201d
tn Heb \u201cSend me away to my master.\u201d"}, {"pk": 2825386, "translation": "NET", "book": 1, "chapter": 24, "verse": 55, "text": "But Rebekah\u2019s brother and her mother replied, \u201cLet the girl stay with us a few more days, perhaps ten. Then she can go.\u201d", "comment": "tn Heb \u201cher\u201d; the referent (Rebekah) has been specified in the translation for clarity."}, {"pk": 2825387, "translation": "NET", "book": 1, "chapter": 24, "verse": 56, "text": "But he said to them, \u201cDon\u2019t detain me \u2014 the LORD has granted me success on my journey. Let me leave now so I may return to my master.\u201d", "comment": "tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
tn The disjunctive clause is circumstantial, indicating a reason for the preceding request."}, {"pk": 2825388, "translation": "NET", "book": 1, "chapter": 24, "verse": 57, "text": "Then they said, \u201cWe\u2019ll call the girl and find out what she wants to do.\u201d", "comment": "tn Heb \u201cand we will ask her mouth.\u201d"}, {"pk": 2825389, "translation": "NET", "book": 1, "chapter": 24, "verse": 58, "text": "So they called Rebekah and asked her, \u201cDo you want to go with this man?\u201d She replied, \u201cI want to go.\u201d", "comment": "tn The imperfect verbal form here has a modal nuance, expressing desire."}, {"pk": 2825390, "translation": "NET", "book": 1, "chapter": 24, "verse": 59, "text": "So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham\u2019s servant and his men."}, {"pk": 2825391, "translation": "NET", "book": 1, "chapter": 24, "verse": 60, "text": "They blessed Rebekah with these words: \u201cOur sister, may you become the mother of thousands of ten thousands! May your descendants possess the strongholds of their enemies.\u201d", "comment": "tn Heb \u201cgate,\u201d which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation \u201cstronghold\u201d). A similar phrase occurs in Gen 22:17.
tn Heb \u201cand said to her.\u201d
tn Heb \u201cbecome thousands of ten thousands.\u201dsn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16)."}, {"pk": 2825392, "translation": "NET", "book": 1, "chapter": 24, "verse": 61, "text": "Then Rebekah and her female servants mounted the camels and rode away with the man. So Abraham\u2019s servant took Rebekah and left.", "comment": "tn Heb \u201cAnd she arose, Rebekah and her female servants, and they rode upon camels and went after.\u201d
tn Heb \u201cthe servant\u201d; the word \u201cAbraham\u2019s\u201d has been supplied in the translation for stylistic reasons."}, {"pk": 2825393, "translation": "NET", "book": 1, "chapter": 24, "verse": 62, "text": "Now Isaac came from Beer Lahai Roi, for he was living in the Negev.", "comment": "tn Heb \u201cfrom the way of.\u201d
tn The disjunctive clause switches the audience\u2019s attention to Isaac and signals a new episode in the story.
sn The Hebrew name Beer Lahai Roi (\u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 \u05dc\u05b7\u05d7\u05b7\u05d9 \u05e8\u05b9\u05d0\u05b4\u05d9, b\u00ff\u2019er lakhay ro\u2019i) means \u201cThe well of the Living One who sees me.\u201d See Gen 16:14.
tn This disjunctive clause is explanatory.
tn Or \u201cthe South [country].\u201dsn Negev is the name for the southern desert region in the land of Canaan."}, {"pk": 2825394, "translation": "NET", "book": 1, "chapter": 24, "verse": 63, "text": "He went out to relax in the field in the early evening. Then he looked up and saw that there were camels approaching.", "comment": "tn Heb \u201cand look.\u201d The clause introduced by the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) invites the audience to view the scene through Isaac\u2019s eyes.
tn Heb \u201cIsaac\u201d; the proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
tn Heb \u201cat the turning of the evening.\u201d
tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV \u201cto meditate\u201d; NRSV \u201cto walk\u201d).
tn Heb \u201cAnd he lifted up his eyes.\u201d This idiom emphasizes the careful look Isaac had at the approaching caravan."}, {"pk": 2825395, "translation": "NET", "book": 1, "chapter": 24, "verse": 64, "text": "Rebekah looked up and saw Isaac. She got down from her camel", "comment": "tn Heb \u201clifted up her eyes.\u201d"}, {"pk": 2825396, "translation": "NET", "book": 1, "chapter": 24, "verse": 65, "text": "and asked Abraham\u2019s servant, \u201cWho is that man walking in the field toward us?\u201d \u201cThat is my master,\u201d the servant replied. So she took her veil and covered herself.", "comment": "tn Heb \u201cand she said to.\u201d
tn Heb \u201cand the servant said.\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
tn Heb \u201cthe servant.\u201d The word \u201cAbraham\u2019s\u201d has been supplied in the translation for clarity."}, {"pk": 2825397, "translation": "NET", "book": 1, "chapter": 24, "verse": 66, "text": "The servant told Isaac everything that had happened."}, {"pk": 2825398, "translation": "NET", "book": 1, "chapter": 24, "verse": 67, "text": "Then Isaac brought Rebekah into his mother Sarah\u2019s tent. He took her as his wife and loved her. So Isaac was comforted after his mother\u2019s death.", "comment": "tn Heb \u201cher\u201d; the referent has been specified here in the translation for clarity.
tn Heb \u201cRebekah\u201d; here the proper name was replaced by the pronoun (\u201cher\u201d) in the translation for stylistic reasons.
tn Heb \u201cand he took Rebekah and she became his wife and he loved her.\u201d
tn Heb \u201cafter his mother.\u201d This must refer to Sarah\u2019s death."}, {"pk": 2825399, "translation": "NET", "book": 1, "chapter": 25, "verse": 1, "text": "Abraham had taken another wife, named Keturah.", "comment": "tn Or \u201ctook.\u201dsn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham\u2019s other descendants before the narrative of his death.
tn Heb \u201cAnd Abraham added and took.\u201d"}, {"pk": 2825400, "translation": "NET", "book": 1, "chapter": 25, "verse": 2, "text": "She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah."}, {"pk": 2825401, "translation": "NET", "book": 1, "chapter": 25, "verse": 3, "text": "Jokshan became the father of Sheba and Dedan. The descendants of Dedan were the Asshurites, Letushites, and Leummites.", "comment": "sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham\u2019s descendants lived in those regions and took names linked with it."}, {"pk": 2825402, "translation": "NET", "book": 1, "chapter": 25, "verse": 4, "text": "The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants of Keturah.", "comment": "tn Or \u201csons.\u201d"}, {"pk": 2825403, "translation": "NET", "book": 1, "chapter": 25, "verse": 5, "text": "Everything he owned Abraham left to his son Isaac."}, {"pk": 2825404, "translation": "NET", "book": 1, "chapter": 25, "verse": 6, "text": "But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them off to the east, away from his son Isaac.", "comment": "tn Heb \u201cAnd he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.\u201d
tn Heb \u201cthe sons of the concubines who [belonged] to Abraham.\u201d"}, {"pk": 2825405, "translation": "NET", "book": 1, "chapter": 25, "verse": 7, "text": "Abraham lived a total of 175 years.", "comment": "tn Heb \u201cand these are the days of the years of the lifetime of Abraham that he lived.\u201d The normal genealogical formula is expanded here due to the importance of the life of Abraham."}, {"pk": 2825406, "translation": "NET", "book": 1, "chapter": 25, "verse": 8, "text": "Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. He joined his ancestors.", "comment": "tn Heb \u201cold and full.\u201d
tn Heb \u201cAnd he was gathered to his people.\u201d In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead."}, {"pk": 2825407, "translation": "NET", "book": 1, "chapter": 25, "verse": 9, "text": "His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron the son of Zohar, the Hethite.", "comment": "sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17\u201318)."}, {"pk": 2825408, "translation": "NET", "book": 1, "chapter": 25, "verse": 10, "text": "This was the field Abraham had purchased from the sons of Heth. There Abraham was buried with his wife Sarah.", "comment": "tn See the note on the phrase \u201csons of Heth\u201d in Gen 23:3."}, {"pk": 2825409, "translation": "NET", "book": 1, "chapter": 25, "verse": 11, "text": "After Abraham\u2019s death, God blessed his son Isaac. Isaac lived near Beer Lahai Roi.", "comment": "sn God blessed Isaac. The Hebrew verb \u201cbless\u201d in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).
sn Beer Lahai Roi. See the note on this place name in Gen 24:62."}, {"pk": 2825410, "translation": "NET", "book": 1, "chapter": 25, "verse": 12, "text": "This is the account of Abraham\u2019s son Ishmael, whom Hagar the Egyptian, Sarah\u2019s servant, bore to Abraham.", "comment": "sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac\u2019s family, the narrative traces Ishmael\u2019s family line. Later, before discussing Jacob\u2019s family, the narrative traces Esau\u2019s family line (see Gen 36)."}, {"pk": 2825411, "translation": "NET", "book": 1, "chapter": 25, "verse": 13, "text": "These are the names of Ishmael\u2019s sons, by their names according to their records: Nebaioth (Ishmael\u2019s firstborn), Kedar, Adbeel, Mibsam,", "comment": "tn The meaning of this line is not easily understood. The sons of Ishmael are listed here \u201cby their names\u201d and \u201caccording to their descendants.\u201d"}, {"pk": 2825412, "translation": "NET", "book": 1, "chapter": 25, "verse": 14, "text": "Mishma, Dumah, Massa,"}, {"pk": 2825413, "translation": "NET", "book": 1, "chapter": 25, "verse": 15, "text": "Hadad, Tema, Jetur, Naphish, and Kedemah."}, {"pk": 2825414, "translation": "NET", "book": 1, "chapter": 25, "verse": 16, "text": "These are the sons of Ishmael, and these are their names by their settlements and their camps \u2014 twelve princes according to their clans.", "comment": "tn Or \u201ctribal chieftains.\u201d"}, {"pk": 2825415, "translation": "NET", "book": 1, "chapter": 25, "verse": 17, "text": "Ishmael lived a total of 137 years. He breathed his last and died; then he joined his ancestors.", "comment": "tn Heb \u201cAnd these are the days of the years of Ishmael.\u201d
tn Heb \u201cAnd he was gathered to his people.\u201d In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead."}, {"pk": 2825416, "translation": "NET", "book": 1, "chapter": 25, "verse": 18, "text": "His descendants settled from Havilah to Shur, which runs next to Egypt all the way to Asshur. They settled away from all their relatives.", "comment": "tn Heb \u201cthey\u201d; the referent (Ishmael\u2019s descendants) has been specified in the translation for clarity.
tn Heb \u201cupon the face of all his brothers.\u201d This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.
tn Heb \u201cwhich is by the face of,\u201d or near the border. The territory ran along the border of Egypt.
tn Heb \u201cas you go.\u201d
sn The name Asshur refers here to a tribal area in the Sinai.
tn Heb \u201che fell.\u201d"}, {"pk": 2825417, "translation": "NET", "book": 1, "chapter": 25, "verse": 19, "text": "This is the account of Isaac, the son of Abraham. Abraham became the father of Isaac.", "comment": "sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family."}, {"pk": 2825418, "translation": "NET", "book": 1, "chapter": 25, "verse": 20, "text": "When Isaac was forty years old, he married Rebekah, the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean.", "comment": "sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a \u201ctidying up\u201d of one generation before beginning the account of the next.
tn Heb \u201cAnd Isaac was the son of forty years when he took Rebekah.\u201d"}, {"pk": 2825419, "translation": "NET", "book": 1, "chapter": 25, "verse": 21, "text": "Isaac prayed to the LORD on behalf of his wife because she was childless. The LORD answered his prayer, and his wife Rebekah became pregnant.", "comment": "tn The Hebrew verb \u05e2\u05b8\u05ea\u05b7\u05e8 (\u2019atar), translated \u201cprayed [to]\u201d here, appears in the story of God\u2019s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means \u201cto slaughter for sacrifice,\u201d and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac\u2019s prayer here."}, {"pk": 2825420, "translation": "NET", "book": 1, "chapter": 25, "verse": 22, "text": "But the children struggled inside her, and she said, \u201cIf it is going to be like this, I\u2019m not so sure I want to be pregnant!\u201d So she asked the LORD,", "comment": "tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
tn Heb \u201cIf [it is] so, why [am] I this [way]?\u201d Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here."}, {"pk": 2825421, "translation": "NET", "book": 1, "chapter": 25, "verse": 23, "text": "and the LORD said to her, \u201cTwo nations are in your womb, and two peoples will be separated from within you. One people will be stronger than the other, and the older will serve the younger.\u201d", "comment": "sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob\u2019s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother\u2019s blessing."}, {"pk": 2825422, "translation": "NET", "book": 1, "chapter": 25, "verse": 24, "text": "When the time came for Rebekah to give birth, there were twins in her womb.", "comment": "tn Heb \u201clook!\u201d By the use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), the narrator invites the audience to view the scene as if they were actually present at the birth.
tn Heb \u201cAnd her days were filled to give birth.\u201d"}, {"pk": 2825423, "translation": "NET", "book": 1, "chapter": 25, "verse": 25, "text": "The first came out reddish all over, like a hairy garment, so they named him Esau.", "comment": "tn Heb \u201cAnd they called his name Esau.\u201d The name \u201cEsau\u201d (\u05e2\u05b5\u05e9\u05c2\u05b8\u05d5, \u2019esav) is not etymologically related to \u05e9\u05c2\u05b5\u05e2\u05b8\u05e8 (se\u2019ar), but it draws on some of the sounds.
sn Reddish. The Hebrew word translated \u201creddish\u201d is \u05d0\u05b7\u05d3\u05b0\u05de\u05d5\u05b9\u05e0\u05b4\u05d9 (\u2019admoni), which forms a wordplay on the Edomites, Esau\u2019s descendants. The writer sees in Esau\u2019s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the \u201cnations\u201d that were being born.
tn Heb \u201call of him.\u201d
sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated \u201chairy\u201d is \u05e9\u05c2\u05b5\u05e2\u05b8\u05e8 (se\u2019ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature."}, {"pk": 2825424, "translation": "NET", "book": 1, "chapter": 25, "verse": 26, "text": "When his brother came out with his hand clutching Esau\u2019s heel, they named him Jacob. Isaac was sixty years old when they were born.", "comment": "tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
tn Heb \u201cthe son of sixty years.\u201d
tn Heb \u201cAnd he called his name Jacob.\u201d Some ancient witnesses read \u201cthey called his name Jacob\u201d (see v. 25). In either case the subject is indefinite.sn The name Jacob is a play on the Hebrew word for \u201cheel\u201d (\u05e2\u05b8\u05e7\u05b5\u05d1, \u2019aqev). The name (since it is a verb) probably means something like \u201cmay he protect,\u201d that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births."}, {"pk": 2825425, "translation": "NET", "book": 1, "chapter": 25, "verse": 27, "text": "When the boys grew up, Esau became a skilled hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents.", "comment": "tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase \u201cliving in tents\u201d signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (\u05ea\u05bc\u05b8\u05dd, tam), which normally has the idea of \u201cblameless.\u201d
tn Heb \u201cknowing.\u201d"}, {"pk": 2825426, "translation": "NET", "book": 1, "chapter": 25, "verse": 28, "text": "Isaac loved Esau because he had a taste for fresh game, but Rebekah loved Jacob.", "comment": "tn Heb \u201cthe taste of game was in his mouth.\u201d The word for \u201cgame,\u201d \u201cvenison\u201d is here the same Hebrew word as \u201chunter\u201d in the last verse. Here it is a metonymy, referring to that which the hunter kills.
tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah\u2019s continuing, enduring love for her son."}, {"pk": 2825427, "translation": "NET", "book": 1, "chapter": 25, "verse": 29, "text": "Now Jacob cooked some stew, and when Esau came in from the open fields, he was famished.", "comment": "sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb \u201ccook\u201d is \u05d6\u05b4\u05d9\u05d3 (zid), which sounds like the word for \u201chunter\u201d (\u05e6\u05b7\u05d9\u05b4\u05d3, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word \u05d6\u05b4\u05d9\u05d3 means \u201cto cook, to boil,\u201d but by the sound play with \u05e6\u05b7\u05d9\u05b4\u05d3 it comes to mean \u201cset a trap by cooking.\u201d The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN)."}, {"pk": 2825428, "translation": "NET", "book": 1, "chapter": 25, "verse": 30, "text": "So Esau said to Jacob, \u201cFeed me some of the red stuff \u2014 yes, this red stuff \u2014 because I\u2019m starving!\u201d (That is why he was also called Edom.)", "comment": "tn The verb has no expressed subject and so is given a passive translation.
tn The rare term \u05dc\u05b8\u05e2\u05b7\u05d8 (la\u2019at), translated \u201cfeed,\u201d is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
sn Esau\u2019s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word \u201cred\u201d to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the \u201comen in the nomen.\u201d"}, {"pk": 2825429, "translation": "NET", "book": 1, "chapter": 25, "verse": 31, "text": "But Jacob replied, \u201cFirst sell me your birthright.\u201d", "comment": "tn Heb \u201ctoday.\u201d"}, {"pk": 2825430, "translation": "NET", "book": 1, "chapter": 25, "verse": 32, "text": "\u201cLook,\u201d said Esau, \u201cI\u2019m about to die! What use is the birthright to me?\u201d", "comment": "tn Heb \u201cAnd what is this to me, a birthright?\u201d"}, {"pk": 2825431, "translation": "NET", "book": 1, "chapter": 25, "verse": 33, "text": "But Jacob said, \u201cSwear an oath to me now.\u201d So Esau swore an oath to him and sold his birthright to Jacob.", "comment": "tn Heb \u201cand he\u201d; the referent (Esau) has been specified in the translation for clarity.
tn Heb \u201cSwear to me today.\u201d
sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father\u2019s blessing in spite of it."}, {"pk": 2825432, "translation": "NET", "book": 1, "chapter": 25, "verse": 34, "text": "Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. So Esau despised his birthright.", "comment": "sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (\u201cgave\u201d; \u201cate\u201d; \u201cdrank\u201d; \u201cgot up\u201d; \u201cwent out\u201d). See also Gen 3:1\u20137 for another example.
sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau\u2019s actions. \u201cTo despise\u201d means to treat something as worthless or with contempt. Esau\u2019s willingness to sell his birthright was evidence that he considered it to be unimportant."}, {"pk": 2825433, "translation": "NET", "book": 1, "chapter": 26, "verse": 1, "text": "There was a famine in the land, subsequent to the earlier famine that occurred in the days of Abraham. Isaac went to Abimelech king of the Philistines at Gerar.", "comment": "tn Heb \u201cin addition to the first famine which was.\u201d
sn This account is parallel to two similar stories about Abraham (see Gen 12:10\u201320; 20:1\u201318). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb \u201clike father, like son\u201d (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father\u2019s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did."}, {"pk": 2825434, "translation": "NET", "book": 1, "chapter": 26, "verse": 2, "text": "The LORD appeared to Isaac and said, \u201cDo not go down to Egypt; settle down in the land that I will point out to you.", "comment": "tn Heb \u201csay to you.\u201d
sn Do not go down to Egypt. The words echo Gen 12:10, which reports that \u201cAbram went down to Egypt,\u201d but state the opposite."}, {"pk": 2825435, "translation": "NET", "book": 1, "chapter": 26, "verse": 3, "text": "Stay in this land. Then I will be with you and will bless you, for I will give all these lands to you and to your descendants, and I will fulfill the solemn promise I made to your father Abraham.", "comment": "tn The Hiphil stem of the verb \u05e7\u05d5\u05bc\u05dd (qum) here means \u201cto fulfill, to bring to realization.\u201d For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
tn The Hebrew term \u05d6\u05b6\u05e8\u05b7\u05e2 (zera\u2019) occurring here and in v. 18 may mean \u201cseed\u201d (for planting), \u201coffspring\u201d (occasionally of animals, but usually of people), or \u201cdescendants\u201d depending on the context.sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.
tn Heb \u201cthe oath which I swore.\u201dsn The solemn promise I made. See Gen 15:18\u201320; 22:16\u201318.
tn The Hebrew verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur) means \u201cto live temporarily without ownership of land.\u201d Abraham\u2019s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
tn After the imperative \u201cstay\u201d the two prefixed verb forms with prefixed conjunction here indicate consequence.sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless."}, {"pk": 2825436, "translation": "NET", "book": 1, "chapter": 26, "verse": 4, "text": "I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants.", "comment": "tn Heb \u201cyour descendants.\u201d
tn Traditionally the verb is taken as passive (\u201cwill be blessed\u201d) here, as if Abraham\u2019s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, \u201cwill bless [i.e., pronounce blessings on] themselves/one another\u201d (see also Gen 22:18). Elsewhere the Hitpael of the verb \u201cto bless\u201d is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)"}, {"pk": 2825437, "translation": "NET", "book": 1, "chapter": 26, "verse": 5, "text": "All this will come to pass because Abraham obeyed me and kept my charge, my commandments, my statutes, and my laws.\u201d", "comment": "tn The words \u201cAll this will come to pass\u201d are not in the Hebrew text, but are supplied for stylistic reasons.
tn Heb \u201clistened to my voice.\u201d
sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham\u2019s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God\u2019s commands, whose example Israel should follow."}, {"pk": 2825438, "translation": "NET", "book": 1, "chapter": 26, "verse": 6, "text": "So Isaac settled in Gerar."}, {"pk": 2825439, "translation": "NET", "book": 1, "chapter": 26, "verse": 7, "text": "When the men of that place asked him about his wife, he replied, \u201cShe is my sister.\u201d He was afraid to say, \u201cShe is my wife,\u201d for he thought to himself, \u201cThe men of this place will kill me to get Rebekah because she is very beautiful.\u201d", "comment": "tn Heb \u201clest.\u201d The words \u201cfor he thought to himself\u201d are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
sn Rebekah, unlike Sarah, was not actually her husband\u2019s sister.
tn Heb \u201ckill me on account of.\u201d"}, {"pk": 2825440, "translation": "NET", "book": 1, "chapter": 26, "verse": 8, "text": "After Isaac had been there a long time, Abimelech king of the Philistines happened to look out a window and observed Isaac caressing his wife Rebekah.", "comment": "tn Heb \u201clook, Isaac.\u201d By the use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), the narrator invites the audience to view the scene through Abimelech\u2019s eyes.
tn Or \u201cfondling.\u201dsn The Hebrew word \u05de\u05b0\u05e6\u05b7\u05d7\u05b5\u05e7 (m\u00fftsakheq), from the root \u05e6\u05b8\u05d7\u05b7\u05e7 (tsakhaq, \u201claugh\u201d), forms a sound play with the name \u201cIsaac\u201d right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac\u2019s wife, not his sister. Isaac\u2019s deception made a mockery of God\u2019s covenantal promise. Ignoring God\u2019s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.
tn Heb \u201cand he\u201d; the referent (Isaac) has been specified in the translation for clarity.
tn Heb \u201cand it happened when the days were long to him there.\u201d"}, {"pk": 2825441, "translation": "NET", "book": 1, "chapter": 26, "verse": 9, "text": "So Abimelech summoned Isaac and said, \u201cShe is really your wife! Why did you say, \u2018She is my sister\u2019?\u201d Isaac replied, \u201cBecause I thought someone might kill me to get her.\u201d", "comment": "tn Heb \u201cSurely, look!\u201d See N. H. Snaith, \u201cThe meaning of Hebrew \u2018ak,\u201d VT 14 (1964): 221-25.
tn Heb \u201cBecause I said, \u2018Lest I die on account of her.\u2019\u201d Since the verb \u201csaid\u201d probably means \u201csaid to myself\u201d (i.e., \u201cthought\u201d) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase \u201con account of her\u201d has been clarified in the translation as \u201cto get her\u201d (cf. v. 7)."}, {"pk": 2825442, "translation": "NET", "book": 1, "chapter": 26, "verse": 10, "text": "Then Abimelech exclaimed, \u201cWhat in the world have you done to us? One of the men might easily have had sexual relations with your wife, and you would have brought guilt on us!\u201d", "comment": "tn Heb \u201cpeople.\u201d
tn Heb \u201cWhat is this you have done to us?\u201d The Hebrew demonstrative pronoun \u201cthis\u201d adds emphasis: \u201cWhat in the world have you done to us?\u201d (R. J. Williams, Hebrew Syntax, 24, \u00a7118).
tn The Hebrew verb means \u201cto lie down.\u201d Here the expression \u201clie with\u201d or \u201csleep with\u201d is euphemistic for \u201chave sexual relations with.\u201d"}, {"pk": 2825443, "translation": "NET", "book": 1, "chapter": 26, "verse": 11, "text": "So Abimelech commanded all the people, \u201cWhoever touches this man or his wife will surely be put to death.\u201d", "comment": "tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
tn Heb \u201cstrikes.\u201d Here the verb has the nuance \u201cto harm in any way.\u201d It would include assaulting the woman or killing the man."}, {"pk": 2825444, "translation": "NET", "book": 1, "chapter": 26, "verse": 12, "text": "When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, because the LORD blessed him.", "comment": "tn Heb \u201ca hundredfold.\u201d
tn This final clause explains why Isaac had such a bountiful harvest."}, {"pk": 2825445, "translation": "NET", "book": 1, "chapter": 26, "verse": 13, "text": "The man became wealthy. His influence continued to grow until he became very prominent.", "comment": "tn Heb \u201cgreat.\u201d In this context the statement refers primarily to Isaac\u2019s material wealth, although reputation and influence are included.
tn Heb \u201cand he went, going and becoming great.\u201d The construction stresses that his growth in possessions and power continued steadily."}, {"pk": 2825446, "translation": "NET", "book": 1, "chapter": 26, "verse": 14, "text": "He had so many sheep and cattle and such a great household of servants that the Philistines became jealous of him.", "comment": "tn Heb \u201cand there was to him.\u201d
tn Heb \u201cpossessions of cattle.\u201d
tn The Hebrew verb translated \u201cbecame jealous\u201d refers here to intense jealousy or envy that leads to hostile action (see v. 15).
tn Heb \u201cpossessions of sheep.\u201d"}, {"pk": 2825447, "translation": "NET", "book": 1, "chapter": 26, "verse": 15, "text": "So the Philistines took dirt and filled up all the wells that his father\u2019s servants had dug back in the days of his father Abraham.", "comment": "tn Heb \u201cand the Philistines stopped them up and filled them with dirt.\u201d"}, {"pk": 2825448, "translation": "NET", "book": 1, "chapter": 26, "verse": 16, "text": "Then Abimelech said to Isaac, \u201cLeave us and go elsewhere, for you have become much more powerful than we are.\u201d", "comment": "tn Heb \u201cGo away from us.\u201d
sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9)."}, {"pk": 2825449, "translation": "NET", "book": 1, "chapter": 26, "verse": 17, "text": "So Isaac left there and settled in the Gerar Valley.", "comment": "tn Heb \u201cand he camped in the valley of Gerar and he lived there.\u201dsn This valley was actually a wadi (a dry river bed where the water would flow in the rainy season, but this would have been rare in the Negev). The water table under it would have been higher than in the desert because of water soaking in during the torrents, making it easier to find water when digging wells. However, this does not minimize the blessing of the Lord, for the men of the region knew this too, but did not have the same results."}, {"pk": 2825450, "translation": "NET", "book": 1, "chapter": 26, "verse": 18, "text": "Isaac reopened the wells that had been dug back in the days of his father Abraham, for the Philistines had stopped them up after Abraham died. Isaac gave these wells the same names his father had given them.", "comment": "tn Heb \u201che returned and dug,\u201d meaning \u201che dug again\u201d or \u201che reopened.\u201d
tn Heb \u201ccalled names to them according to the names that his father called them.\u201d
tn Heb \u201cthem\u201d; the referent (the wells) has been specified in the translation for clarity.
tn Heb \u201cthat they dug.\u201d Since the subject is indefinite, the verb is translated as passive.
tn Heb \u201cand the Philistines had stopped them up.\u201d This clause explains why Isaac had to reopen them.
tn Heb \u201cand he\u201d; the referent (Isaac) has been specified in the translation for clarity."}, {"pk": 2825451, "translation": "NET", "book": 1, "chapter": 26, "verse": 19, "text": "When Isaac\u2019s servants dug in the valley and discovered a well with fresh flowing water there,", "comment": "tn Heb \u201cliving.\u201d This expression refers to a well supplied by subterranean streams (see Song 4:15)."}, {"pk": 2825452, "translation": "NET", "book": 1, "chapter": 26, "verse": 20, "text": "the herdsmen of Gerar quarreled with Isaac\u2019s herdsmen, saying, \u201cThe water belongs to us!\u201d So Isaac named the well Esek because they argued with him about it.", "comment": "tn The words \u201cabout it\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cand he\u201d; the referent (Isaac) has been specified in the translation for clarity.
tn Heb \u201cand he called the name of the well.\u201d
sn The name Esek means \u201cargument\u201d in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated \u201cargued.\u201d
tn The Hebrew verb translated \u201cquarreled\u201d describes a conflict that often has legal ramifications."}, {"pk": 2825453, "translation": "NET", "book": 1, "chapter": 26, "verse": 21, "text": "His servants dug another well, but they quarreled over it too, so Isaac named it Sitnah.", "comment": "tn Heb \u201cthey\u201d; the referent (Isaac\u2019s servants) has been specified in the translation for clarity.
sn The name Sitnah (\u05e9\u05c2\u05b4\u05d8\u05b0\u05e0\u05b8\u05d4, sitnah) is derived from a Hebrew verbal root meaning \u201cto oppose; to be an adversary\u201d (cf. Job 1:6). The name was a reminder that the digging of this well caused \u201copposition\u201d from the Philistines.
tn Heb \u201cand he called its name.\u201d The referent (Isaac) has been specified in the translation for clarity."}, {"pk": 2825454, "translation": "NET", "book": 1, "chapter": 26, "verse": 22, "text": "Then he moved away from there and dug another well. They did not quarrel over it, so Isaac named it Rehoboth, saying, \u201cFor now the LORD has made room for us, and we will prosper in the land.\u201d", "comment": "tn Heb \u201cand he called its name.\u201d
tn Heb \u201cand he\u201d; the referent (Isaac) has been specified in the translation for clarity.
sn The name Rehoboth (\u05e8\u05b0\u05d4\u05b9\u05d1\u05d5\u05b9\u05ea, rehovot) is derived from a verbal root meaning \u201cto make room.\u201d The name was a reminder that God had made room for them. The story shows Isaac\u2019s patience with the opposition; it also shows how God\u2019s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer."}, {"pk": 2825455, "translation": "NET", "book": 1, "chapter": 26, "verse": 23, "text": "From there Isaac went up to Beer Sheba.", "comment": "tn Heb \u201cand he went up from there\u201d; the referent (Isaac) has been specified in the translation for clarity."}, {"pk": 2825456, "translation": "NET", "book": 1, "chapter": 26, "verse": 24, "text": "The LORD appeared to him that night and said, \u201cI am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.\u201d"}, {"pk": 2825457, "translation": "NET", "book": 1, "chapter": 26, "verse": 25, "text": "Then Isaac built an altar there and worshiped the LORD. He pitched his tent there, and his servants dug a well.", "comment": "tn Heb \u201cand they dug there, the servants of Isaac, a well.\u201d
tn Heb \u201ccalled in the name of.\u201d The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116."}, {"pk": 2825458, "translation": "NET", "book": 1, "chapter": 26, "verse": 26, "text": "Now Abimelech had come to him from Gerar along with Ahuzzah his friend and Phicol the commander of his army.", "comment": "tn Many modern translations render the Hebrew term \u05de\u05b5\u05e8\u05b5\u05e2\u05b7 (merea\u2019) as \u201ccouncillor\u201d or \u201cadviser,\u201d but the term may not designate an official position but simply a close personal friend.
tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate \u201cNow Abimelech came to him.\u201d
tn Heb \u201cand.\u201d"}, {"pk": 2825459, "translation": "NET", "book": 1, "chapter": 26, "verse": 27, "text": "Isaac asked them, \u201cWhy have you come to me? You hate me and sent me away from you.\u201d", "comment": "tn The disjunctive clause is circumstantial, expressing the reason for his question."}, {"pk": 2825460, "translation": "NET", "book": 1, "chapter": 26, "verse": 28, "text": "They replied, \u201cWe could plainly see that the LORD is with you. So we decided there should be a pact between us \u2014 between us and you. Allow us to make a treaty with you", "comment": "tn The pronoun \u201cus\u201d here is exclusive \u2013 it refers to just the Philistine contingent (the following \u201cyou\u201d refers to Isaac).
tn The infinitive absolute before the verb emphasizes the clarity of their perception.
tn Heb \u201cAnd we said, \u2018Let there be.\u2019\u201d The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
tn The pronoun \u201cus\u201d here is inclusive \u2013 it refers to the Philistine contingent on the one hand and Isaac on the other.
tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: \u201cWe want to make.\u2019\u201d"}, {"pk": 2825461, "translation": "NET", "book": 1, "chapter": 26, "verse": 29, "text": "so that you will not do us any harm, just as we have not harmed you, but have always treated you well before sending you away in peace. Now you are blessed by the LORD.\u201d", "comment": "tn The oath formula is used: \u201cif you do us harm\u201d means \u201cso that you will not do.\u201d
tn Heb \u201cand just as we have done only good with you.\u201d
tn Heb \u201cand we sent you away.\u201d
tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads \u201cyou are blessed\u201d rather than \u201cmay you be blessed\u201d (cf. NAB).
tn Heb \u201ctouched.\u201d"}, {"pk": 2825462, "translation": "NET", "book": 1, "chapter": 26, "verse": 30, "text": "So Isaac held a feast for them and they celebrated.", "comment": "tn Heb \u201cand he\u201d; the referent (Isaac) has been specified in the translation for clarity.
tn Heb \u201cand they ate and drank.\u201d"}, {"pk": 2825463, "translation": "NET", "book": 1, "chapter": 26, "verse": 31, "text": "Early in the morning the men made a treaty with each other. Isaac sent them off; they separated on good terms.", "comment": "tn Heb \u201cand they got up early and they swore an oath, a man to his brother.\u201d
tn Heb \u201cand they went from him in peace.\u201d"}, {"pk": 2825464, "translation": "NET", "book": 1, "chapter": 26, "verse": 32, "text": "That day Isaac\u2019s servants came and told him about the well they had dug. \u201cWe\u2019ve found water,\u201d they reported.", "comment": "tn Heb \u201cand they said to him, \u2018We have found water.\u2019\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons."}, {"pk": 2825465, "translation": "NET", "book": 1, "chapter": 26, "verse": 33, "text": "So he named it Shibah; that is why the name of the city has been Beer Sheba to this day.", "comment": "sn The name Shibah (\u05e9\u05c1\u05b4\u05d1\u05b0\u05e2\u05b8\u05d4, shiv\u2019ah) means (or at least sounds like) the word meaning \u201coath.\u201d The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
sn The name Beer Sheba (\u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 \u05e9\u05c1\u05b8\u05d1\u05b7\u05e2, b\u00ff\u2019er shava\u2019) means \u201cwell of an oath\u201d or \u201cwell of seven.\u201d According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26\u201333, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father\u2019s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time."}, {"pk": 2825466, "translation": "NET", "book": 1, "chapter": 26, "verse": 34, "text": "When Esau was forty years old, he married Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite.", "comment": "tn Heb \u201cthe son of forty years.\u201d
tn The sentence begins with the temporal indicator (\u201cand it happened\u201d), making this clause subordinate to the next.
tn Heb \u201ctook as a wife.\u201d"}, {"pk": 2825467, "translation": "NET", "book": 1, "chapter": 26, "verse": 35, "text": "They caused Isaac and Rebekah great anxiety.", "comment": "tn Heb \u201cAnd they were [a source of ] bitterness in spirit to Isaac and to Rebekah.\u201d"}, {"pk": 2825468, "translation": "NET", "book": 1, "chapter": 27, "verse": 1, "text": "When Isaac was old and his eyes were so weak that he was almost blind, he called his older son Esau and said to him, \u201cMy son!\u201d \u201cHere I am!\u201d Esau replied.", "comment": "tn Heb \u201cand his eyes were weak from seeing.\u201d
tn The clause begins with the temporal indicator (\u201cand it happened\u201d), making it subordinate to the main clause that follows later in the sentence.
tn Heb \u201cgreater\u201d (in terms of age).
tn Heb \u201che\u201d; the referent (Esau) is specified in the translation for clarity."}, {"pk": 2825469, "translation": "NET", "book": 1, "chapter": 27, "verse": 2, "text": "Isaac said, \u201cSince I am so old, I could die at any time.", "comment": "tn Heb \u201che\u201d; the referent (Isaac) is specified in the translation for clarity.
tn Heb \u201cI do not know the day of my death.\u201d
tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) here introduces a logically foundational statement, upon which the coming instruction will be based."}, {"pk": 2825470, "translation": "NET", "book": 1, "chapter": 27, "verse": 3, "text": "Therefore, take your weapons \u2014 your quiver and your bow \u2014 and go out into the open fields and hunt down some wild game for me.", "comment": "tn The Hebrew word is to be spelled either \u05e6\u05b7\u05d9\u05b4\u05d3 (tsayid) following the marginal reading (Qere), or \u05e6\u05b5\u05d9\u05d3\u05b8\u05d4 (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative \u05e6\u05d5\u05bc\u05d3\u05b8\u05d4 (tsudah, \u201chunt down\u201d)."}, {"pk": 2825471, "translation": "NET", "book": 1, "chapter": 27, "verse": 4, "text": "Then prepare for me some tasty food, the kind I love, and bring it to me. Then I will eat it so that I may bless you before I die.\u201d", "comment": "tn Heb \u201cso that my soul may bless you.\u201d The use of \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) as the subject emphasizes that the blessing will be made with all Isaac\u2019s desire and vitality. The conjunction \u201cso that\u201d closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result."}, {"pk": 2825472, "translation": "NET", "book": 1, "chapter": 27, "verse": 5, "text": "Now Rebekah had been listening while Isaac spoke to his son Esau. When Esau went out to the open fields to hunt down some wild game and bring it back,", "comment": "tc The LXX adds here \u201cto his father,\u201d which may have been accidentally omitted in the MT.
tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story."}, {"pk": 2825473, "translation": "NET", "book": 1, "chapter": 27, "verse": 6, "text": "Rebekah said to her son Jacob, \u201cLook, I overheard your father tell your brother Esau,"}, {"pk": 2825474, "translation": "NET", "book": 1, "chapter": 27, "verse": 7, "text": "\u2018Bring me some wild game and prepare for me some tasty food. Then I will eat it and bless you in the presence of the LORD before I die.\u2019", "comment": "tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
tn In her report to Jacob, Rebekah plays down Isaac\u2019s strong desire to bless Esau by leaving out \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d), but by adding the phrase \u201cin the presence of the Lord,\u201d she stresses how serious this matter is."}, {"pk": 2825475, "translation": "NET", "book": 1, "chapter": 27, "verse": 8, "text": "Now then, my son, do exactly what I tell you!", "comment": "tn Heb \u201clisten to my voice.\u201d The Hebrew idiom means \u201cto comply; to obey.\u201d
tn Heb \u201cto that which I am commanding you.\u201d"}, {"pk": 2825476, "translation": "NET", "book": 1, "chapter": 27, "verse": 9, "text": "Go to the flock and get me two of the best young goats. I\u2019ll prepare them in a tasty way for your father, just the way he loves them.", "comment": "tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result."}, {"pk": 2825477, "translation": "NET", "book": 1, "chapter": 27, "verse": 10, "text": "Then you will take it to your father. Thus he will eat it and bless you before he dies.\u201d", "comment": "tn The form is the perfect with the vav (\u05d5) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
tn Heb \u201cso that.\u201d The conjunction indicates purpose or result.
tn The form is the perfect tense with the vav (\u05d5) consecutive. It carries forward the tone of instruction initiated by the command to \u201cgo\u2026and get\u201d in the preceding verse."}, {"pk": 2825478, "translation": "NET", "book": 1, "chapter": 27, "verse": 11, "text": "\u201cBut Esau my brother is a hairy man,\u201d Jacob protested to his mother Rebekah, \u201cand I have smooth skin!", "comment": "tn Heb \u201cAnd Jacob said to Rebekah his mother, \u2018Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.\u2019\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons."}, {"pk": 2825479, "translation": "NET", "book": 1, "chapter": 27, "verse": 12, "text": "My father may touch me! Then he\u2019ll think I\u2019m mocking him and I\u2019ll bring a curse on myself instead of a blessing.\u201d", "comment": "tn Heb \u201cPerhaps my father will feel me and I will be in his eyes like a mocker.\u201d The Hebrew expression \u201cI will be in his eyes like\u201d means \u201cI would appear to him as.\u201d"}, {"pk": 2825480, "translation": "NET", "book": 1, "chapter": 27, "verse": 13, "text": "So his mother told him, \u201cAny curse against you will fall on me, my son! Just obey me! Go and get them for me!\u201d", "comment": "tn Heb \u201cupon me your curse.\u201d
tn Heb \u201conly listen to my voice.\u201d"}, {"pk": 2825481, "translation": "NET", "book": 1, "chapter": 27, "verse": 14, "text": "So he went and got the goats and brought them to his mother. She prepared some tasty food, just the way his father loved it.", "comment": "tn The words \u201cthe goats\u201d are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
tn Heb \u201chis mother.\u201d This has been replaced by the pronoun \u201cshe\u201d in the translation for stylistic reasons."}, {"pk": 2825482, "translation": "NET", "book": 1, "chapter": 27, "verse": 15, "text": "Then Rebekah took her older son Esau\u2019s best clothes, which she had with her in the house, and put them on her younger son Jacob."}, {"pk": 2825483, "translation": "NET", "book": 1, "chapter": 27, "verse": 16, "text": "She put the skins of the young goats on his hands and the smooth part of his neck.", "comment": "tn In the Hebrew text the object (\u201cthe skins of the young goats\u201d) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
tn The word \u201chands\u201d probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT \u201cshe made him a pair of gloves.\u201d"}, {"pk": 2825484, "translation": "NET", "book": 1, "chapter": 27, "verse": 17, "text": "Then she handed the tasty food and the bread she had made to her son Jacob.", "comment": "tn Heb \u201cgave\u2026into the hand of.\u201d"}, {"pk": 2825485, "translation": "NET", "book": 1, "chapter": 27, "verse": 18, "text": "He went to his father and said, \u201cMy father!\u201d Isaac replied, \u201cHere I am. Which are you, my son?\u201d", "comment": "sn Which are you, my son? Isaac\u2019s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
tn Heb \u201cand he said\u201d; the referent (Isaac) has been specified in the translation for clarity."}, {"pk": 2825486, "translation": "NET", "book": 1, "chapter": 27, "verse": 19, "text": "Jacob said to his father, \u201cI am Esau, your firstborn. I\u2019ve done as you told me. Now sit up and eat some of my wild game so that you can bless me.\u201d", "comment": "tn Heb \u201cso that your soul may bless me.\u201d These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
tn Heb \u201cget up and sit.\u201d This may mean simply \u201csit up,\u201d or it may indicate that he was to get up from his couch and sit at a table."}, {"pk": 2825487, "translation": "NET", "book": 1, "chapter": 27, "verse": 20, "text": "But Isaac asked his son, \u201cHow in the world did you find it so quickly, my son?\u201d \u201cBecause the LORD your God brought it to me,\u201d he replied.", "comment": "tn Heb \u201ccaused to meet before me.\u201d
tn Heb \u201cand he said, \u2018Because the Lord your God\u2026.\u2019\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
tn Heb \u201cWhat is this?\u201d The enclitic pronoun \u201cthis\u201d adds emphasis to the question, which is comparable to the English rhetorical question, \u201cHow in the world?\u201d
tn Heb \u201cyou hastened to find.\u201d In translation the infinitive becomes the main verb and the first verb becomes adverbial."}, {"pk": 2825488, "translation": "NET", "book": 1, "chapter": 27, "verse": 21, "text": "Then Isaac said to Jacob, \u201cCome closer so I can touch you, my son, and know for certain if you really are my son Esau.\u201d", "comment": "tn Heb \u201cAre you this one, Esau, my son, or not?\u201d On the use of the interrogative particle here, see BDB 210 s.v. \u05d4\u05b2.
tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result."}, {"pk": 2825489, "translation": "NET", "book": 1, "chapter": 27, "verse": 22, "text": "So Jacob went over to his father Isaac, who felt him and said, \u201cThe voice is Jacob\u2019s, but the hands are Esau\u2019s.\u201d"}, {"pk": 2825490, "translation": "NET", "book": 1, "chapter": 27, "verse": 23, "text": "He did not recognize him because his hands were hairy, like his brother Esau\u2019s hands. So Isaac blessed Jacob.", "comment": "tn Heb \u201cand he blessed him.\u201d The referents of the pronouns \u201che\u201d (Isaac) and \u201chim\u201d (Jacob) have been specified in the translation for clarity."}, {"pk": 2825491, "translation": "NET", "book": 1, "chapter": 27, "verse": 24, "text": "Then he asked, \u201cAre you really my son Esau?\u201d \u201cI am,\u201d Jacob replied.", "comment": "tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity."}, {"pk": 2825492, "translation": "NET", "book": 1, "chapter": 27, "verse": 25, "text": "Isaac said, \u201cBring some of the wild game for me to eat, my son. Then I will bless you.\u201d So Jacob brought it to him, and he ate it. He also brought him wine, and Isaac drank.", "comment": "tn Heb \u201cBring near to me and I will eat of the wild game, my son.\u201d Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
tn Heb \u201cso that my soul may bless you.\u201d The presence of \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) as subject emphasizes Isaac\u2019s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
tn Heb \u201cand he drank\u201d; the referent (Isaac) has been specified in the translation for clarity.
tn Heb \u201cand he brought\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cand he said\u201d; the referent (Isaac) has been specified in the translation for clarity."}, {"pk": 2825493, "translation": "NET", "book": 1, "chapter": 27, "verse": 26, "text": "Then his father Isaac said to him, \u201cCome here and kiss me, my son.\u201d"}, {"pk": 2825494, "translation": "NET", "book": 1, "chapter": 27, "verse": 27, "text": "So Jacob went over and kissed him. When Isaac caught the scent of his clothing, he blessed him, saying, \u201cYes, my son smells like the scent of an open field which the LORD has blessed.", "comment": "tn Heb \u201csee.\u201d
tn Heb \u201cand he smelled the smell\u201d; the referent (Isaac) has been specified in the translation for clarity.
tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity."}, {"pk": 2825495, "translation": "NET", "book": 1, "chapter": 27, "verse": 28, "text": "May God give you the dew of the sky and the richness of the earth, and plenty of grain and new wine.", "comment": "tn Heb \u201cand from the fatness.\u201d
tn Heb \u201cand from the dew of the sky.\u201d"}, {"pk": 2825496, "translation": "NET", "book": 1, "chapter": 27, "verse": 29, "text": "May peoples serve you and nations bow down to you. You will be lord over your brothers, and the sons of your mother will bow down to you. May those who curse you be cursed, and those who bless you be blessed.\u201d", "comment": "tn The Hebrew word is \u05d2\u05b0\u05d1\u05b4\u05d9\u05e8 (gevir, \u201clord, mighty one\u201d). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means \u201cmistress\u201d or \u201cqueen-mother.\u201d
tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
tn Heb \u201cand be.\u201d The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this."}, {"pk": 2825497, "translation": "NET", "book": 1, "chapter": 27, "verse": 30, "text": "Isaac had just finished blessing Jacob, and Jacob had scarcely left his father\u2019s presence, when his brother Esau returned from the hunt.", "comment": "tn Heb \u201cand Esau his brother came from his hunt.\u201d
tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
tn Heb \u201cthe presence of Isaac his father.\u201d The repetition of the proper name (\u201cIsaac\u201d) was"}, {"pk": 2825498, "translation": "NET", "book": 1, "chapter": 27, "verse": 31, "text": "He also prepared some tasty food and brought it to his father. Esau said to him, \u201cMy father, get up and eat some of your son\u2019s wild game. Then you can bless me.\u201d", "comment": "tn Heb \u201cso that your soul may bless me.\u201d
tn Heb \u201cand he said to his father\u201d; the referent of \u201che\u201d (Esau) has been specified in the translation for clarity, while the words \u201chis father\u201d have been replaced by the pronoun \u201chim\u201d for stylistic reasons.
tn Or \u201carise\u201d (i.e., sit up)."}, {"pk": 2825499, "translation": "NET", "book": 1, "chapter": 27, "verse": 32, "text": "His father Isaac asked, \u201cWho are you?\u201d \u201cI am your firstborn son,\u201d he replied, \u201cEsau!\u201d", "comment": "tn Heb \u201cand he said, \u2018I [am] your son, your firstborn.\u2019\u201d The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
tn Heb \u201csaid.\u201d"}, {"pk": 2825500, "translation": "NET", "book": 1, "chapter": 27, "verse": 33, "text": "Isaac began to shake violently and asked, \u201cThen who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. He will indeed be blessed!\u201d", "comment": "tn Heb \u201cand Isaac trembled with a great trembling to excess.\u201d The verb \u201ctrembled\u201d is joined with a cognate accusative, which is modified by an adjective \u201cgreat,\u201d and a prepositional phrase \u201cto excess.\u201d All of this is emphatic, showing the violence of Isaac\u2019s reaction to the news.
tn Heb \u201cWho then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?\u201d"}, {"pk": 2825501, "translation": "NET", "book": 1, "chapter": 27, "verse": 34, "text": "When Esau heard his father\u2019s words, he wailed loudly and bitterly. He said to his father, \u201cBless me too, my father!\u201d", "comment": "tn Heb \u201cand he yelled [with] a great and bitter yell to excess.\u201d
tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb."}, {"pk": 2825502, "translation": "NET", "book": 1, "chapter": 27, "verse": 35, "text": "But Isaac replied, \u201cYour brother came in here deceitfully and took away your blessing.\u201d", "comment": "tn Heb \u201cand he said\u201d; the referent (Isaac) has been specified in the translation for clarity.
tn Or \u201ctook\u201d; \u201creceived.\u201d"}, {"pk": 2825503, "translation": "NET", "book": 1, "chapter": 27, "verse": 36, "text": "Esau exclaimed, \u201c\u2018Jacob\u2019 is the right name for him! He has tripped me up two times! He took away my birthright, and now, look, he has taken away my blessing!\u201d Then he asked, \u201cHave you not kept back a blessing for me?\u201d", "comment": "sn He has tripped me up. When originally given, the name Jacob was a play on the word \u201cheel\u201d (see Gen 25:26). The name (since it is a verb) probably means something like \u201cmay he protect,\u201d that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name \u201cJacob\u201d a negative connotation here, the meaning \u201cto trip up; to supplant.\u201d
tn Heb \u201cIs he not rightly named Jacob?\u201d The rhetorical question, since it expects a positive reply, has been translated as a declarative statement."}, {"pk": 2825504, "translation": "NET", "book": 1, "chapter": 27, "verse": 37, "text": "Isaac replied to Esau, \u201cLook! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?\u201d"}, {"pk": 2825505, "translation": "NET", "book": 1, "chapter": 27, "verse": 38, "text": "Esau said to his father, \u201cDo you have only that one blessing, my father? Bless me too!\u201d Then Esau wept loudly.", "comment": "tn Heb \u201cand Esau lifted his voice and wept.\u201d
tn Heb \u201cBless me, me also, my father.\u201d The words \u201cmy father\u201d have not been repeated in the translation for stylistic reasons."}, {"pk": 2825506, "translation": "NET", "book": 1, "chapter": 27, "verse": 39, "text": "So his father Isaac said to him, \u201cIndeed, your home will be away from the richness of the earth, and away from the dew of the sky above.", "comment": "tn Heb \u201clook.\u201d
tn Heb \u201cfrom the fatness.\u201d"}, {"pk": 2825507, "translation": "NET", "book": 1, "chapter": 27, "verse": 40, "text": "You will live by your sword but you will serve your brother. When you grow restless, you will tear off his yoke from your neck.\u201d", "comment": "sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures."}, {"pk": 2825508, "translation": "NET", "book": 1, "chapter": 27, "verse": 41, "text": "So Esau hated Jacob because of the blessing his father had given to his brother. Esau said privately, \u201cThe time of mourning for my father is near; then I will kill my brother Jacob!\u201d", "comment": "tn Or \u201cbore a grudge against\u201d (cf. NAB, NASB, NIV). The Hebrew verb \u05e9\u05c2\u05b8\u05d8\u05b7\u05dd (satam) describes persistent hatred.
tn Heb \u201cbecause of the blessing which his father blessed him.\u201d
tn Heb \u201csaid in his heart.\u201d The expression may mean \u201csaid to himself.\u201d Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.
tn Heb \u201cdays.\u201d
tn The cohortative here expresses Esau\u2019s determined resolve to kill Jacob."}, {"pk": 2825509, "translation": "NET", "book": 1, "chapter": 27, "verse": 42, "text": "When Rebekah heard what her older son Esau had said, she quickly summoned her younger son Jacob and told him, \u201cLook, your brother Esau is planning to get revenge by killing you.", "comment": "tn Heb \u201cis consoling himself with respect to you to kill you.\u201d The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.
tn Heb \u201cand the words of Esau her older son were told to Rebekah.\u201d
tn Heb \u201cshe sent and called for.\u201d"}, {"pk": 2825510, "translation": "NET", "book": 1, "chapter": 27, "verse": 43, "text": "Now then, my son, do what I say. Run away immediately to my brother Laban in Haran.", "comment": "tn Heb \u201carise, flee.\u201d
tn Heb \u201clisten to my voice.\u201d"}, {"pk": 2825511, "translation": "NET", "book": 1, "chapter": 27, "verse": 44, "text": "Live with him for a little while until your brother\u2019s rage subsides.", "comment": "tn Heb \u201ca few days.\u201d Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau\u2019s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again."}, {"pk": 2825512, "translation": "NET", "book": 1, "chapter": 27, "verse": 45, "text": "Stay there until your brother\u2019s anger against you subsides and he forgets what you did to him. Then I\u2019ll send someone to bring you back from there. Why should I lose both of you in one day?\u201d", "comment": "tn If Jacob stayed, he would be killed and Esau would be forced to run away.
tn Heb \u201cand I will send and I will take you from there.\u201d The verb \u201csend\u201d has no object in the Hebrew text; one must be supplied in the translation. Either \u201csomeone\u201d or \u201ca message\u201d could be supplied, but since in those times a message would require a messenger, \u201csomeone\u201d has been used.
tn The words \u201cstay there\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2825513, "translation": "NET", "book": 1, "chapter": 27, "verse": 46, "text": "Then Rebekah said to Isaac, \u201cI am deeply depressed because of these daughters of Heth. If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!\u201d", "comment": "tn Heb \u201cloathe my life.\u201d The Hebrew verb translated \u201cloathe\u201d refers to strong disgust (see Lev 20:23).
tn Heb \u201cIf Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?\u201d
tn Some translate the Hebrew term \u201cHeth\u201d as \u201cHittites\u201d here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., \u201cHittites,\u201d Peoples of the Old Testament World, 152-53."}, {"pk": 2825514, "translation": "NET", "book": 1, "chapter": 28, "verse": 1, "text": "So Isaac called for Jacob and blessed him. Then he commanded him, \u201cYou must not marry a Canaanite woman!", "comment": "tn Heb \u201cyou must not take a wife from the daughters of Canaan.\u201d"}, {"pk": 2825515, "translation": "NET", "book": 1, "chapter": 28, "verse": 2, "text": "Leave immediately for Paddan Aram! Go to the house of Bethuel, your mother\u2019s father, and find yourself a wife there, among the daughters of Laban, your mother\u2019s brother.", "comment": "tn Heb \u201cArise! Go!\u201d The first of the two imperatives is adverbial and stresses the immediacy of the departure."}, {"pk": 2825516, "translation": "NET", "book": 1, "chapter": 28, "verse": 3, "text": "May the sovereign God bless you! May he make you fruitful and give you a multitude of descendants! Then you will become a large nation.", "comment": "tn Heb \u201cEl Shaddai.\u201d See the extended note on the phrase \u201csovereign God\u201d in Gen 17:1.
tn Heb \u201cand make you fruitful and multiply you.\u201d See Gen 17:6, 20 for similar terminology.
tn Heb \u201can assembly of peoples.\u201d
tn The perfect verbal form with vav (\u05d5) consecutive here indicates consequence. The collocation \u05d4\u05b8\u05d9\u05b8\u05d4 + preposition \u05dc\u05b0 (hayah + l\u00ff) means \u201cbecome.\u201d"}, {"pk": 2825517, "translation": "NET", "book": 1, "chapter": 28, "verse": 4, "text": "May he give you and your descendants the blessing he gave to Abraham so that you may possess the land God gave to Abraham, the land where you have been living as a temporary resident.\u201d", "comment": "tn Heb \u201cthe land of your sojournings,\u201d that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.
tn Heb \u201cand may he give to you the blessing of Abraham, to you and to your offspring with you.\u201d The name \u201cAbraham\u201d is an objective genitive here; this refers to the blessing that God gave to Abraham.
tn The words \u201cthe land\u201d have been supplied in the translation for clarity."}, {"pk": 2825518, "translation": "NET", "book": 1, "chapter": 28, "verse": 5, "text": "So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau."}, {"pk": 2825519, "translation": "NET", "book": 1, "chapter": 28, "verse": 6, "text": "Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. As he blessed him, Isaac commanded him, \u201cYou must not marry a Canaanite woman.\u201d", "comment": "tn The infinitive construct with the preposition and the suffix form a temporal clause.
tn Heb \u201cto take for himself from there a wife.\u201d
tn Heb \u201cyou must not take a wife from the daughters of Canaan.\u201d"}, {"pk": 2825520, "translation": "NET", "book": 1, "chapter": 28, "verse": 7, "text": "Jacob obeyed his father and mother and left for Paddan Aram."}, {"pk": 2825521, "translation": "NET", "book": 1, "chapter": 28, "verse": 8, "text": "Then Esau realized that the Canaanite women were displeasing to his father Isaac.", "comment": "tn Heb \u201cevil in the eyes of.\u201d
tn Heb \u201csaw.\u201d
tn Heb \u201cthe daughters of Canaan.\u201d"}, {"pk": 2825522, "translation": "NET", "book": 1, "chapter": 28, "verse": 9, "text": "So Esau went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Abraham\u2019s son Ishmael, along with the wives he already had.", "comment": "tn Heb \u201ctook for a wife.\u201d"}, {"pk": 2825523, "translation": "NET", "book": 1, "chapter": 28, "verse": 10, "text": "Meanwhile Jacob left Beer Sheba and set out for Haran."}, {"pk": 2825524, "translation": "NET", "book": 1, "chapter": 28, "verse": 11, "text": "He reached a certain place where he decided to camp because the sun had gone down. He took one of the stones and placed it near his head. Then he fell asleep in that place", "comment": "tn Heb \u201cthe place.\u201d The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, \u201cJacob\u2019s Vision: The Founding of Bethel,\u201d BSac 142 (1985): 224-37.
tn Heb \u201cand he put [it at] the place of his head.\u201d The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20\u201321) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.
tn Heb \u201che took from the stones of the place,\u201d which here means Jacob took one of the stones (see v. 18).
tn Heb \u201cand he spent the night there because the sun had gone down.\u201d
tn Heb \u201clay down.\u201d"}, {"pk": 2825525, "translation": "NET", "book": 1, "chapter": 28, "verse": 12, "text": "and had a dream. He saw a stairway erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it", "comment": "tn Heb \u201cand look.\u201d The scene which Jacob witnessed is described in three clauses introduced with \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh). In this way the narrator invites the reader to witness the scene through Jacob\u2019s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: \u201cThere, a ladder! Oh, angels! and look, the Lord himself\u201d (Narrative Art in Genesis [SSN], 51-52).
tn Heb \u201cand dreamed.\u201d
tn The Hebrew noun \u05e1\u05bb\u05dc\u05bc\u05b8\u05dd (sullam, \u201cladder, stairway\u201d) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of \u201cstairway, ramp.\u201d See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, \u201cWhat Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10\u201322,\u201d VT 27 (1977): 337-52; J. G. Griffiths, \u201cThe Celestial Ladder and the Gate of Heaven,\u201d ExpTim 76 (1964/65): 229-30; and A. R. Millard, \u201cThe Celestial Ladder and the Gate of Heaven,\u201d ExpTim 78 (1966/67): 86-87."}, {"pk": 2825526, "translation": "NET", "book": 1, "chapter": 28, "verse": 13, "text": "and the LORD stood at its top. He said, \u201cI am the LORD, the God of your grandfather Abraham and the God of your father Isaac. I will give you and your descendants the ground you are lying on.", "comment": "tn The Hebrew term \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets) can mean \u201c[the] earth,\u201d \u201cland,\u201d \u201cregion,\u201d \u201cpiece of ground,\u201d or \u201cground\u201d depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.
tn Heb \u201cthe God of your father Abraham and the God of Isaac.\u201d The Hebrew word for \u201cfather\u201d can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob\u2019s grandfather). For stylistic reasons and for clarity, the words \u201cyour father\u201d are supplied with \u201cIsaac\u201d in the translation."}, {"pk": 2825527, "translation": "NET", "book": 1, "chapter": 28, "verse": 14, "text": "Your descendants will be like the dust of the earth, and you will spread out to the west, east, north, and south. All the families of the earth will pronounce blessings on one another using your name and that of your descendants.", "comment": "tn This is the same Hebrew word translated \u201cground\u201d in the preceding verse.
tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.
tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of \u201cbless\u201d is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation \u201cwill bless (i.e., pronounce blessings upon) themselves/one another.\u201d The Hitpael of \u201cbless\u201d is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
tn Heb \u201cand they will pronounce blessings by you, all the families of the earth, and by your offspring.\u201d"}, {"pk": 2825528, "translation": "NET", "book": 1, "chapter": 28, "verse": 15, "text": "I am with you! I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!\u201d", "comment": "tn Heb \u201cLook, I [am] with you.\u201d The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, \u201cLook, I [will be] with you\u201d (cf. NEB)."}, {"pk": 2825529, "translation": "NET", "book": 1, "chapter": 28, "verse": 16, "text": "Then Jacob woke up and thought, \u201cSurely the LORD is in this place, but I did not realize it!\u201d", "comment": "tn Heb \u201cwoke up from his sleep.\u201d This has been simplified in the translation for stylistic reasons.
tn Heb \u201csaid.\u201d"}, {"pk": 2825530, "translation": "NET", "book": 1, "chapter": 28, "verse": 17, "text": "He was afraid and said, \u201cWhat an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!\u201d"}, {"pk": 2825531, "translation": "NET", "book": 1, "chapter": 28, "verse": 18, "text": "Early in the morning Jacob took the stone he had placed near his head and set it up as a sacred stone. Then he poured oil on top of it.", "comment": "tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cand he got up early\u2026and he took.\u201d
tn See the note on this phrase in v. 11.
tn Heb \u201cstanding stone.\u201dsn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was \u201cerected\u201d and on which the Lord \u201cstood.\u201d (In Hebrew the word translated \u201csacred stone\u201d is derived from the verb translated \u201cerected\u201d in v. 12 and \u201cstood\u201d in v. 13. Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, \u201cStanding Stones in Ancient Palestine,\u201d BA 35 (1972): 34-63; and E. Stockton, \u201cSacred Pillars in the Bible,\u201d ABR 20 (1972): 16-32."}, {"pk": 2825532, "translation": "NET", "book": 1, "chapter": 28, "verse": 19, "text": "He called that place Bethel, although the former name of the town was Luz.", "comment": "tn The name Bethel means \u201chouse of God\u201d in Hebrew (see v. 17).map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2825533, "translation": "NET", "book": 1, "chapter": 28, "verse": 20, "text": "Then Jacob made a vow, saying, \u201cIf God is with me and protects me on this journey I am taking and gives me food to eat and clothing to wear,", "comment": "tn Heb \u201cbread,\u201d although the term can be used for food in general."}, {"pk": 2825534, "translation": "NET", "book": 1, "chapter": 28, "verse": 21, "text": "and I return safely to my father\u2019s home, then the LORD will become my God.", "comment": "tn Heb \u201cand I return in peace to the house of my father.\u201d"}, {"pk": 2825535, "translation": "NET", "book": 1, "chapter": 28, "verse": 22, "text": "Then this stone that I have set up as a sacred stone will be the house of God, and I will surely give you back a tenth of everything you give me.\u201d", "comment": "tn Heb \u201cand all which you give to me I will surely give a tenth of it to you.\u201d The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.
tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.
tn The infinitive absolute is used before the finite verb for emphasis."}, {"pk": 2825536, "translation": "NET", "book": 1, "chapter": 29, "verse": 1, "text": "So Jacob moved on and came to the land of the eastern people.", "comment": "tn Heb \u201cand Jacob lifted up his feet.\u201d This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.
tn Heb \u201cthe land of the sons of the east.\u201d"}, {"pk": 2825537, "translation": "NET", "book": 1, "chapter": 29, "verse": 2, "text": "He saw in the field a well with three flocks of sheep lying beside it, because the flocks were watered from that well. Now a large stone covered the mouth of the well.", "comment": "tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.
tn Heb \u201cand look, there.\u201d
tn Heb \u201cand he saw, and look.\u201d As in Gen 28:12\u201315, the narrator uses the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) here and in the next clause to draw the reader into the story."}, {"pk": 2825538, "translation": "NET", "book": 1, "chapter": 29, "verse": 3, "text": "When all the flocks were gathered there, the shepherds would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well\u2019s mouth.", "comment": "tn Heb \u201cthey\u201d; the referent (the shepherds) has been specified in the translation for clarity."}, {"pk": 2825539, "translation": "NET", "book": 1, "chapter": 29, "verse": 4, "text": "Jacob asked them, \u201cMy brothers, where are you from?\u201d They replied, \u201cWe\u2019re from Haran.\u201d"}, {"pk": 2825540, "translation": "NET", "book": 1, "chapter": 29, "verse": 5, "text": "So he said to them, \u201cDo you know Laban, the grandson of Nahor?\u201d \u201cWe know him,\u201d they said.", "comment": "tn Heb \u201cand they said, \u2018We know.\u2019\u201d The word \u201chim\u201d is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.
tn Heb \u201cson.\u201d"}, {"pk": 2825541, "translation": "NET", "book": 1, "chapter": 29, "verse": 6, "text": "\u201cIs he well?\u201d Jacob asked. They replied, \u201cHe is well. Now look, here comes his daughter Rachel with the sheep.\u201d", "comment": "tn Heb \u201cpeace.\u201d
tn Heb \u201cand he said to them, \u2018Is there peace to him?\u2019\u201d"}, {"pk": 2825542, "translation": "NET", "book": 1, "chapter": 29, "verse": 7, "text": "Then Jacob said, \u201cSince it is still the middle of the day, it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.\u201d", "comment": "tn Heb \u201cwater the sheep and go and pasture [them].\u201d The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else\u2019s shepherds. The nuance here is probably one of advice.
tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cthe day is great.\u201d"}, {"pk": 2825543, "translation": "NET", "book": 1, "chapter": 29, "verse": 8, "text": "\u201cWe can\u2019t,\u201d they said, \u201cuntil all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water the sheep.\u201d", "comment": "tn The perfect verbal forms with the vav (\u05d5) consecutive carry on the sequence begun by the initial imperfect form."}, {"pk": 2825544, "translation": "NET", "book": 1, "chapter": 29, "verse": 9, "text": "While he was still speaking with them, Rachel arrived with her father\u2019s sheep, for she was tending them.", "comment": "tn Heb \u201cwas a shepherdess.\u201d"}, {"pk": 2825545, "translation": "NET", "book": 1, "chapter": 29, "verse": 10, "text": "When Jacob saw Rachel, the daughter of his uncle Laban, and the sheep of his uncle Laban, he went over and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban.", "comment": "tn Heb \u201cLaban, the brother of his mother\u201d (twice in this verse).
tn Heb \u201cJacob.\u201d The proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
tn Heb \u201cdrew near, approached.\u201d
tn Heb \u201cLaban, the brother of his mother.\u201d The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of \u201cLaban the brother of his mother.\u201d G. J. Wenham is no doubt correct when he observes that Jacob\u2019s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231)."}, {"pk": 2825546, "translation": "NET", "book": 1, "chapter": 29, "verse": 11, "text": "Then Jacob kissed Rachel and began to weep loudly.", "comment": "tn Heb \u201cand he lifted up his voice and wept.\u201d The idiom calls deliberate attention to the fact that Jacob wept out loud."}, {"pk": 2825547, "translation": "NET", "book": 1, "chapter": 29, "verse": 12, "text": "When Jacob explained to Rachel that he was a relative of her father and the son of Rebekah, she ran and told her father.", "comment": "tn Heb \u201cthat he [was] the brother of her father.\u201d
tn Heb \u201cdeclared.\u201d"}, {"pk": 2825548, "translation": "NET", "book": 1, "chapter": 29, "verse": 13, "text": "When Laban heard this news about Jacob, his sister\u2019s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob told Laban how he was related to him.", "comment": "tn Heb \u201cand he told to Laban all these things.\u201d This might mean Jacob told Laban how he happened to be there, but Laban\u2019s response (see v. 14) suggests \u201call these things\u201d refers to what Jacob had previously told Rachel (see v. 12).
tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity."}, {"pk": 2825549, "translation": "NET", "book": 1, "chapter": 29, "verse": 14, "text": "Then Laban said to him, \u201cYou are indeed my own flesh and blood.\u201d So Jacob stayed with him for a month.", "comment": "tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201ca month of days.\u201d
tn Heb \u201cindeed, my bone and my flesh are you.\u201d The expression sounds warm enough, but the presence of \u201cindeed\u201d may suggest that Laban had to be convinced of Jacob\u2019s identity before permitting him to stay. To be one\u2019s \u201cbone and flesh\u201d is to be someone\u2019s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16\u201317)."}, {"pk": 2825550, "translation": "NET", "book": 1, "chapter": 29, "verse": 15, "text": "Then Laban said to Jacob, \u201cShould you work for me for nothing because you are my relative? Tell me what your wages should be.\u201d", "comment": "tn Heb \u201cmy brother.\u201d The term \u201cbrother\u201d is used in a loose sense; actually Jacob was Laban\u2019s nephew.
tn The verb is the perfect with the vav (\u05d5) consecutive; the nuance in the question is deliberative."}, {"pk": 2825551, "translation": "NET", "book": 1, "chapter": 29, "verse": 16, "text": "(Now Laban had two daughters; the older one was named Leah, and the younger one Rachel.", "comment": "tn Heb \u201cand to Laban [there were] two daughters.\u201d The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16\u201317 have been set in parentheses in the translation."}, {"pk": 2825552, "translation": "NET", "book": 1, "chapter": 29, "verse": 17, "text": "Leah\u2019s eyes were tender, but Rachel had a lovely figure and beautiful appearance.)", "comment": "tn Heb \u201cand the eyes of Leah were tender.\u201d The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by \u201ctender\u201d (or \u201cdelicate\u201d) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.
tn Heb \u201cand Rachel was beautiful of form and beautiful of appearance.\u201d"}, {"pk": 2825553, "translation": "NET", "book": 1, "chapter": 29, "verse": 18, "text": "Since Jacob had fallen in love with Rachel, he said, \u201cI\u2019ll serve you seven years in exchange for your younger daughter Rachel.\u201d", "comment": "tn Heb \u201cJacob loved.\u201d"}, {"pk": 2825554, "translation": "NET", "book": 1, "chapter": 29, "verse": 19, "text": "Laban replied, \u201cI\u2019d rather give her to you than to another man. Stay with me.\u201d", "comment": "tn Heb \u201cBetter my giving her to you than my giving her to another man.\u201d"}, {"pk": 2825555, "translation": "NET", "book": 1, "chapter": 29, "verse": 20, "text": "So Jacob worked for seven years to acquire Rachel. But they seemed like only a few days to him because his love for her was so great.", "comment": "tn Heb \u201cbecause of his love for her.\u201d The words \u201cwas so great\u201d are supplied for stylistic reasons.
tn Heb \u201cin exchange for Rachel.\u201d
sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain."}, {"pk": 2825556, "translation": "NET", "book": 1, "chapter": 29, "verse": 21, "text": "Finally Jacob said to Laban, \u201cGive me my wife, for my time of service is up. I want to have marital relations with her.\u201d", "comment": "tn Heb \u201cmy days are fulfilled.\u201d
tn Heb \u201cand I will go in to her.\u201d The verb is a cohortative; it may be subordinated to the preceding request, \u201cthat I may go in,\u201d or it may be an independent clause expressing his desire. The verb \u201cgo in\u201d in this context refers to sexual intercourse (i.e., the consummation of the marriage).
tn Heb \u201cand Jacob said.\u201d"}, {"pk": 2825557, "translation": "NET", "book": 1, "chapter": 29, "verse": 22, "text": "So Laban invited all the people of that place and prepared a feast.", "comment": "tn Heb \u201cmen.\u201d"}, {"pk": 2825558, "translation": "NET", "book": 1, "chapter": 29, "verse": 23, "text": "In the evening he brought his daughter Leah to Jacob, and Jacob had marital relations with her.", "comment": "tn Heb \u201cto him\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cwent in to her.\u201d The expression \u201cwent in to\u201d in this context refers to sexual intercourse, i.e., the consummation of the marriage.
tn Heb \u201cand it happened in the evening that he took Leah his daughter and brought her.\u201dsn His daughter Leah. Laban\u2019s deception of Jacob by giving him the older daughter instead of the younger was God\u2019s way of disciplining the deceiver who tricked his older brother. D. Kidner says this account is \u201cthe very embodiment of anti-climax, and this moment a miniature of man\u2019s disillusion, experienced from Eden onwards\u201d (Genesis [TOTC], 160). G. von Rad notes, \u201cThat Laban secretly gave the unloved Leah to the man in love was, to be sure, a monstrous blow, a masterpiece of shameless treachery\u2026It was certainly a move by which he won for himself far and wide the coarsest laughter\u201d (Genesis [OTL], 291)."}, {"pk": 2825559, "translation": "NET", "book": 1, "chapter": 29, "verse": 24, "text": "(Laban gave his female servant Zilpah to his daughter Leah to be her servant.)", "comment": "tn Heb \u201cand Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.\u201d This clause gives information parenthetical to the narrative."}, {"pk": 2825560, "translation": "NET", "book": 1, "chapter": 29, "verse": 25, "text": "In the morning Jacob discovered it was Leah! So Jacob said to Laban, \u201cWhat in the world have you done to me! Didn\u2019t I work for you in exchange for Rachel? Why have you tricked me?\u201d", "comment": "tn Heb \u201cand he said\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cand it happened in the morning that look, it was Leah.\u201d By the use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), the narrator invites the reader to view the scene through Jacob\u2019s eyes.
tn Heb What is this you have done to me?\u201d The use of the pronoun \u201cthis\u201d is enclitic, adding emphasis to the question: \u201cWhat in the world have you done to me?\u201d
sn The Hebrew verb translated tricked here (\u05e8\u05b8\u05de\u05b8\u05d4, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob\u2019s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, \u201cThe Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,\u201d VT 34 (1984): 211-13."}, {"pk": 2825561, "translation": "NET", "book": 1, "chapter": 29, "verse": 26, "text": "\u201cIt is not our custom here,\u201d Laban replied, \u201cto give the younger daughter in marriage before the firstborn.", "comment": "tn Heb \u201cand Laban said, \u2018It is not done so in our place.\u2019\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
tn Heb \u201cto give the younger.\u201d The words \u201cdaughter\u201d and \u201cin marriage\u201d are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2825562, "translation": "NET", "book": 1, "chapter": 29, "verse": 27, "text": "Complete my older daughter\u2019s bridal week. Then we will give you the younger one too, in exchange for seven more years of work.\u201d", "comment": "tn Heb \u201cand we will give to you also this one in exchange for labor which you will work with me, still seven other years.\u201dsn In exchange for seven more years of work. See C. H. Gordon, \u201cThe Story of Jacob and Laban in the Light of the Nuzi Tablets,\u201d BASOR 66 (1937): 25-27; and J. Van Seters, \u201cJacob\u2019s Marriages and Ancient Near Eastern Customs: A Reassessment,\u201d HTR 62 (1969): 377-95.
tn Heb \u201cthis other one.\u201d
tn Heb \u201cfulfill the period of seven of this one.\u201d The referent of \u201cthis one\u201d has been specified in the translation as \u201cmy older daughter\u201d for clarity.sn Bridal week. An ancient Hebrew marriage ceremony included an entire week of festivities (cf. Judg 14:12)."}, {"pk": 2825563, "translation": "NET", "book": 1, "chapter": 29, "verse": 28, "text": "Jacob did as Laban said. When Jacob completed Leah\u2019s bridal week, Laban gave him his daughter Rachel to be his wife.", "comment": "tn Heb \u201cand he gave to him Rachel his daughter for him for a wife.\u201d The referent of the pronoun \u201che\u201d (Laban) has been specified in the translation for clarity.
tn Heb \u201cand Jacob did so.\u201d The words \u201cas Laban said\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cthe seven of this one.\u201d The referent of \u201cthis one\u201d has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse."}, {"pk": 2825564, "translation": "NET", "book": 1, "chapter": 29, "verse": 29, "text": "(Laban gave his female servant Bilhah to his daughter Rachel to be her servant.)", "comment": "tn Heb \u201cand Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.\u201d"}, {"pk": 2825565, "translation": "NET", "book": 1, "chapter": 29, "verse": 30, "text": "Jacob had marital relations with Rachel as well. He loved Rachel more than Leah, so he worked for Laban for seven more years.", "comment": "tn Heb \u201cand he loved also Rachel, more than Leah, and he served with him still seven other years.\u201d
tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cwent in also to Rachel.\u201d The expression \u201cwent in to\u201d in this context refers to sexual intercourse, i.e., the consummation of the marriage.
tn Heb \u201chim\u201d; the referent (Laban) has been specified in the translation for clarity."}, {"pk": 2825566, "translation": "NET", "book": 1, "chapter": 29, "verse": 31, "text": "When the LORD saw that Leah was unloved, he enabled her to become pregnant while Rachel remained childless.", "comment": "tn Heb \u201che opened up her womb.\u201d
tn Heb \u201chated.\u201d The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob\u2019s true love and the primary object of his affections, had an advantage over Leah."}, {"pk": 2825567, "translation": "NET", "book": 1, "chapter": 29, "verse": 32, "text": "So Leah became pregnant and gave birth to a son. She named him Reuben, for she said, \u201cThe LORD has looked with pity on my oppressed condition. Surely my husband will love me now.\u201d", "comment": "tn Or \u201cLeah conceived\u201d (also in vv. 33, 34, 35).
tn Heb \u201clooked on my affliction.\u201dsn Leah\u2019s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally \u201clook, a son.\u201d Playing on the Hebrew verb \u201clook,\u201d she observes that the Lord has \u201clooked\u201d with pity on her oppressed condition. See further S. R. Driver, Genesis, 273.
sn The name Reuben (\u05e8\u05b0\u05d0\u05d5\u05bc\u05d1\u05b5\u05df, r\u00ff\u2019uven) means \u201clook, a son.\u201d"}, {"pk": 2825568, "translation": "NET", "book": 1, "chapter": 29, "verse": 33, "text": "She became pregnant again and had another son. She said, \u201cBecause the LORD heard that I was unloved, he gave me this one too.\u201d So she named him Simeon.", "comment": "sn The name Simeon (\u05e9\u05c1\u05b4\u05de\u05b0\u05e2\u05d5\u05b9\u05df, shim\u2019on) is derived from the verbal root \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 (shama\u2019) and means \u201chearing.\u201d The name is appropriate since it is reminder that the Lord \u201cheard\u201d about Leah\u2019s unloved condition and responded with pity.
tn Heb \u201chated.\u201d See the note on the word \u201cunloved\u201d in v. 31."}, {"pk": 2825569, "translation": "NET", "book": 1, "chapter": 29, "verse": 34, "text": "She became pregnant again and had another son. She said, \u201cNow this time my husband will show me affection, because I have given birth to three sons for him.\u201d That is why he was named Levi.", "comment": "tn Heb \u201cwill be joined to me.\u201d
sn The name Levi (\u05dc\u05b5\u05d5\u05b4\u05d9, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb \u05dc\u05b8\u05d5\u05b8\u05d4 (lavah, \u201cto join\u201d), used in the statement recorded earlier in the verse."}, {"pk": 2825570, "translation": "NET", "book": 1, "chapter": 29, "verse": 35, "text": "She became pregnant again and had another son. She said, \u201cThis time I will praise the LORD.\u201d That is why she named him Judah. Then she stopped having children.", "comment": "sn The name Judah (\u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4, y\u00ffhudah) means \u201che will be praised\u201d and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, \u201cThe Names \u2018Israel\u2019 and \u2018Judah\u2019 with an Excursus on the Etymology of Todah and Torah,\u201d JBL 46 (1927): 151-85; and A. R. Millard, \u201cThe Meaning of the Name Judah,\u201d ZAW 86 (1974): 216-18."}, {"pk": 2825571, "translation": "NET", "book": 1, "chapter": 30, "verse": 1, "text": "When Rachel saw that she could not give Jacob children, she became jealous of her sister. She said to Jacob, \u201cGive me children or I\u2019ll die!\u201d", "comment": "tn Heb \u201csons.\u201d
tn Heb \u201cRachel.\u201d The proper name has been replaced by the pronoun (\u201cshe\u201d) in the translation for stylistic reasons."}, {"pk": 2825572, "translation": "NET", "book": 1, "chapter": 30, "verse": 2, "text": "Jacob became furious with Rachel and exclaimed, \u201cAm I in the place of God, who has kept you from having children?\u201d", "comment": "tn Heb \u201cwho has withheld from you the fruit of the womb.\u201d
tn Heb \u201cand the anger of Jacob was hot.\u201d"}, {"pk": 2825573, "translation": "NET", "book": 1, "chapter": 30, "verse": 3, "text": "She replied, \u201cHere is my servant Bilhah! Have sexual relations with her so that she can bear children for me and I can have a family through her.\u201d", "comment": "tn Heb \u201cupon my knees.\u201d This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.
tn Heb \u201cgo in to.\u201d The expression \u201cgo in to\u201d in this context refers to sexual intercourse.
tn Heb \u201cand I will be built up, even I, from her.\u201d The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of \u201cbuilt up\u201d here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. \u05d1\u05b8\u05e0\u05b8\u05d4).
tn The word \u201cchildren\u201d is not in the Hebrew text but has been supplied in the translation for stylistic reasons.
tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity."}, {"pk": 2825574, "translation": "NET", "book": 1, "chapter": 30, "verse": 4, "text": "So Rachel gave him her servant Bilhah as a wife, and Jacob had marital relations with her.", "comment": "tn Heb \u201cwent in to.\u201d The expression \u201cwent in to\u201d in this context refers to sexual intercourse.
tn Heb \u201cand she\u201d; the referent (Rachel) has been specified in the translation for clarity."}, {"pk": 2825575, "translation": "NET", "book": 1, "chapter": 30, "verse": 5, "text": "Bilhah became pregnant and gave Jacob a son.", "comment": "tn Or \u201cBilhah conceived\u201d (also in v. 7).
tn Heb \u201cand she bore for Jacob a son.\u201d"}, {"pk": 2825576, "translation": "NET", "book": 1, "chapter": 30, "verse": 6, "text": "Then Rachel said, \u201cGod has vindicated me. He has responded to my prayer and given me a son.\u201d That is why she named him Dan.", "comment": "tn Heb \u201cand also he has heard my voice.\u201d The expression means that God responded positively to Rachel\u2019s cry and granted her request.
sn The name Dan means \u201che vindicated\u201d or \u201che judged.\u201d The name plays on the verb used in the statement which appears earlier in the verse. The verb translated \u201cvindicated\u201d is from \u05d3\u05bc\u05b4\u05d9\u05df (din, \u201cto judge, to vindicate\u201d), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
tn Or \u201ctherefore.\u201d"}, {"pk": 2825577, "translation": "NET", "book": 1, "chapter": 30, "verse": 7, "text": "Bilhah, Rachel\u2019s servant, became pregnant again and gave Jacob another son.", "comment": "tn Heb \u201cand she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.\u201d"}, {"pk": 2825578, "translation": "NET", "book": 1, "chapter": 30, "verse": 8, "text": "Then Rachel said, \u201cI have fought a desperate struggle with my sister, but I have won.\u201d So she named him Naphtali.", "comment": "sn The name Naphtali (\u05e0\u05b7\u05e4\u05b0\u05ea\u05bc\u05b8\u05dc\u05b4\u05d9, naftali) must mean something like \u201cmy struggle\u201d in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, \u201c[with] a mighty struggle I have struggled with my sister.\u201d
tn Heb \u201c[with] a mighty struggle I have struggled with my sister, also I have prevailed.\u201d The phrase \u201cmighty struggle\u201d reads literally \u201cstruggles of God.\u201d The plural participle \u201cstruggles\u201d reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387."}, {"pk": 2825579, "translation": "NET", "book": 1, "chapter": 30, "verse": 9, "text": "When Leah saw that she had stopped having children, she gave her servant Zilpah to Jacob as a wife.", "comment": "tn Heb \u201cshe took her servant Zilpah and gave her.\u201d The verbs \u201ctook\u201d and \u201cgave\u201d are treated as a hendiadys in the translation: \u201cshe gave.\u201d"}, {"pk": 2825580, "translation": "NET", "book": 1, "chapter": 30, "verse": 10, "text": "Soon Leah\u2019s servant Zilpah gave Jacob a son.", "comment": "tn Heb \u201cand Zilpah, the servant of Leah, bore for Jacob a son.\u201d"}, {"pk": 2825581, "translation": "NET", "book": 1, "chapter": 30, "verse": 11, "text": "Leah said, \u201cHow fortunate!\u201d So she named him Gad.", "comment": "sn The name Gad (\u05d2\u05bc\u05b8\u05d3, gad) means \u201cgood fortune.\u201d The name reflects Leah\u2019s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.
tc The statement in the Kethib (consonantal text) appears to mean literally \u201cwith good fortune,\u201d if one takes the initial \u05d1\u05bc\u05b0 (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means \u201cgood fortune has arrived.\u201d"}, {"pk": 2825582, "translation": "NET", "book": 1, "chapter": 30, "verse": 12, "text": "Then Leah\u2019s servant Zilpah gave Jacob another son.", "comment": "tn Heb \u201cand Zilpah, the servant of Leah, bore a second son for Jacob.\u201d"}, {"pk": 2825583, "translation": "NET", "book": 1, "chapter": 30, "verse": 13, "text": "Leah said, \u201cHow happy I am, for women will call me happy!\u201d So she named him Asher.", "comment": "sn The name Asher (\u05d0\u05b8\u05e9\u05c1\u05b6\u05e8, \u2019asher) apparently means \u201chappy one.\u201d The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated \u201chappy\u201d and \u201ccall me happy,\u201d respectively, are derived from the same root as the name Asher.
tn Heb \u201cdaughters.\u201d
tn The Hebrew statement apparently means \u201cwith my happiness.\u201d"}, {"pk": 2825584, "translation": "NET", "book": 1, "chapter": 30, "verse": 14, "text": "At the time of the wheat harvest Reuben went out and found some mandrake plants in a field and brought them to his mother Leah. Rachel said to Leah, \u201cGive me some of your son\u2019s mandrakes.\u201d", "comment": "tn Heb \u201cduring the days.\u201d
sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time."}, {"pk": 2825585, "translation": "NET", "book": 1, "chapter": 30, "verse": 15, "text": "But Leah replied, \u201cWasn\u2019t it enough that you\u2019ve taken away my husband? Would you take away my son\u2019s mandrakes too?\u201d \u201cAll right,\u201d Rachel said, \u201che may sleep with you tonight in exchange for your son\u2019s mandrakes.\u201d", "comment": "tn Heb \u201cand she said to her\u201d; the referent of the pronoun \u201cshe\u201d (Leah) has been specified in the translation for clarity.
tn Heb \u201ctherefore.\u201d
tn Heb \u201clie down.\u201d The expression \u201clie down with\u201d in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here."}, {"pk": 2825586, "translation": "NET", "book": 1, "chapter": 30, "verse": 16, "text": "When Jacob came in from the fields that evening, Leah went out to meet him and said, \u201cYou must sleep with me because I have paid for your services with my son\u2019s mandrakes.\u201d So he had marital relations with her that night.", "comment": "tn This is the same Hebrew verb (\u05e9\u05c1\u05b8\u05db\u05b7\u05d1, shakhav) translated \u201csleep with\u201d in v. 15. In direct discourse the more euphemistic \u201csleep with\u201d was used, but here in the narrative \u201cmarital relations\u201d reflects more clearly the emphasis on sexual intercourse.
tn Heb \u201cmust come in to me.\u201d The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
tn Heb \u201cI have surely hired.\u201d The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression."}, {"pk": 2825587, "translation": "NET", "book": 1, "chapter": 30, "verse": 17, "text": "God paid attention to Leah; she became pregnant and gave Jacob a son for the fifth time.", "comment": "tn Heb \u201cand she bore for Jacob a fifth son,\u201d i.e., this was the fifth son that Leah had given Jacob.
tn Or \u201cshe conceived\u201d (also in v. 19).
tn Heb \u201clistened to.\u201d"}, {"pk": 2825588, "translation": "NET", "book": 1, "chapter": 30, "verse": 18, "text": "Then Leah said, \u201cGod has granted me a reward because I gave my servant to my husband as a wife.\u201d So she named him Issachar.", "comment": "tn Heb \u201cGod has given my reward.\u201d
tn The words \u201cas a wife\u201d are not in the Hebrew text, but are supplied for clarity (cf. v. 9).sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.
sn The name Issachar (\u05d9\u05b0\u05e9\u05c1\u05bc\u05b8\u05e9\u05db\u05b8\u05e8, yishakhar) appears to mean \u201cman of reward\u201d or possibly \u201cthere is reward.\u201d The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated \u201creward\u201d is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant."}, {"pk": 2825589, "translation": "NET", "book": 1, "chapter": 30, "verse": 19, "text": "Leah became pregnant again and gave Jacob a son for the sixth time.", "comment": "tn Heb \u201cand she bore a sixth son for Jacob,\u201d i.e., this was the sixth son that Leah had given Jacob."}, {"pk": 2825590, "translation": "NET", "book": 1, "chapter": 30, "verse": 20, "text": "Then Leah said, \u201cGod has given me a good gift. Now my husband will honor me because I have given him six sons.\u201d So she named him Zebulun.", "comment": "sn The name Zebulun (\u05d6\u05b0\u05d1\u05bb\u05dc\u05d5\u05bc\u05df, zevulun) apparently means \u201chonor.\u201d The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated \u201cwill honor\u201d and the name Zebulun derive from the same root."}, {"pk": 2825591, "translation": "NET", "book": 1, "chapter": 30, "verse": 21, "text": "After that she gave birth to a daughter and named her Dinah."}, {"pk": 2825592, "translation": "NET", "book": 1, "chapter": 30, "verse": 22, "text": "Then God took note of Rachel. He paid attention to her and enabled her to become pregnant.", "comment": "tn Heb \u201cremembered.\u201d
tn Heb \u201cand God listened to her and opened up her womb.\u201d Since \u201cGod\u201d is the subject of the previous clause, the noun has been replaced by the pronoun \u201che\u201d in the translation for stylistic reasons"}, {"pk": 2825593, "translation": "NET", "book": 1, "chapter": 30, "verse": 23, "text": "She became pregnant and gave birth to a son. Then she said, \u201cGod has taken away my shame.\u201d", "comment": "tn Heb \u201cmy reproach.\u201d A \u201creproach\u201d is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel\u2019s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
tn Or \u201cconceived.\u201d"}, {"pk": 2825594, "translation": "NET", "book": 1, "chapter": 30, "verse": 24, "text": "She named him Joseph, saying, \u201cMay the LORD give me yet another son.\u201d", "comment": "sn The name Joseph (\u05d9\u05d5\u05b9\u05e1\u05b5\u05e3, yoseph) means \u201cmay he add.\u201d The name expresses Rachel\u2019s desire to have an additional son. In Hebrew the name sounds like the verb (\u05d0\u05b8\u05e1\u05b7\u05e3,\u2019asasf) translated \u201ctaken away\u201d in the earlier statement made in v. 23. So the name, while reflecting Rachel\u2019s hope, was also a reminder that God had removed her shame."}, {"pk": 2825595, "translation": "NET", "book": 1, "chapter": 30, "verse": 25, "text": "After Rachel had given birth to Joseph, Jacob said to Laban, \u201cSend me on my way so that I can go home to my own country.", "comment": "tn The perfect verbal form is translated as a past perfect because Rachel\u2019s giving birth to Joseph preceded Jacob\u2019s conversation with Laban.
tn The imperatival form here expresses a request.sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob\u2019s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.
tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
tn Heb \u201cto my place and to my land.\u201d"}, {"pk": 2825596, "translation": "NET", "book": 1, "chapter": 30, "verse": 26, "text": "Let me take my wives and my children whom I have acquired by working for you. Then I\u2019ll depart, because you know how hard I\u2019ve worked for you.\u201d", "comment": "tn Heb \u201cfor you, you know my service [with] which I have served you.\u201d
tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
tn Heb \u201cgive my wives and my children, for whom I have served you.\u201d In one sense Laban had already \u201cgiven\u201d Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan."}, {"pk": 2825597, "translation": "NET", "book": 1, "chapter": 30, "verse": 27, "text": "But Laban said to him, \u201cIf I have found favor in your sight, please stay here, for I have learned by divination that the LORD has blessed me on account of you.\u201d", "comment": "tn Or perhaps \u201cI have grown rich and the Lord has blessed me\u201d (cf. NEB). See J. Finkelstein, \u201cAn Old Babylonian Herding Contract and Genesis 31:38f.,\u201d JAOS 88 (1968): 34, n. 19.
tn The words \u201cplease stay here\u201d have been supplied in the translation for clarification and for stylistic reasons."}, {"pk": 2825598, "translation": "NET", "book": 1, "chapter": 30, "verse": 28, "text": "He added, \u201cJust name your wages \u2014 I\u2019ll pay whatever you want.\u201d", "comment": "tn Heb \u201cset your wage for me so I may give [it].\u201d"}, {"pk": 2825599, "translation": "NET", "book": 1, "chapter": 30, "verse": 29, "text": "\u201cYou know how I have worked for you,\u201d Jacob replied, \u201cand how well your livestock have fared under my care.", "comment": "tn Heb \u201cand he said to him, \u2018You know how I have served you.\u2019\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun \u201che\u201d (Jacob) has been specified in the translation for clarity.
tn Heb \u201cand how your cattle were with me.\u201d"}, {"pk": 2825600, "translation": "NET", "book": 1, "chapter": 30, "verse": 30, "text": "Indeed, you had little before I arrived, but now your possessions have increased many times over. The LORD has blessed you wherever I worked. But now, how long must it be before I do something for my own family too?\u201d", "comment": "tn Heb \u201cbefore me.\u201d
tn Heb \u201cat my foot.\u201d
tn Heb \u201cHow long [until] I do, also I, for my house?\u201d
tn Or \u201cfor.\u201d
tn Heb \u201cand it has broken out with respect to abundance.\u201d"}, {"pk": 2825601, "translation": "NET", "book": 1, "chapter": 30, "verse": 31, "text": "So Laban asked, \u201cWhat should I give you?\u201d \u201cYou don\u2019t need to give me a thing,\u201d Jacob replied, \u201cbut if you agree to this one condition, I will continue to care for your flocks and protect them:", "comment": "tn The negated imperfect verbal form has an obligatory nuance.
tn Heb \u201cIf you do for me this thing.\u201d
tn Heb \u201cI will return, I will tend,\u201d an idiom meaning \u201cI will continue tending.\u201d
tn Heb \u201cand he said.\u201d The referent (Laban) has been specified in the translation for clarity.
tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons."}, {"pk": 2825602, "translation": "NET", "book": 1, "chapter": 30, "verse": 32, "text": "Let me walk among all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, and the spotted or speckled goats. These animals will be my wages.", "comment": "tn Heb \u201cpass through.\u201d
tn Heb \u201cand the spotted and speckled among the goats.\u201d
tn Heb \u201cand it will be my wage.\u201d The referent collective singular pronoun (\u201cit) has been specified as \u201cthese animals\u201d in the translation for clarity.
tn Or \u201cevery black lamb\u201d; Heb \u201cand every dark sheep among the lambs.\u201d"}, {"pk": 2825603, "translation": "NET", "book": 1, "chapter": 30, "verse": 33, "text": "My integrity will testify for me later on. When you come to verify that I\u2019ve taken only the wages we agreed on, if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.\u201d", "comment": "tn Heb \u201con the following day,\u201d or \u201ctomorrow.\u201d
tn Heb \u201cevery one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.\u201d
tn Heb \u201cwhen you come concerning my wage before you.\u201dsn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.
tn Heb \u201cwill answer on my behalf.\u201d"}, {"pk": 2825604, "translation": "NET", "book": 1, "chapter": 30, "verse": 34, "text": "\u201cAgreed!\u201d said Laban, \u201cIt will be as you say.\u201d", "comment": "tn Heb \u201cand Laban said, \u2018Good, let it be according to your word.\u2019\u201d On the asseverative use of the particle \u05dc\u05d5\u05bc (lu) here, see HALOT 521 s.v. \u05dc\u05d5\u05bc."}, {"pk": 2825605, "translation": "NET", "book": 1, "chapter": 30, "verse": 35, "text": "So that day Laban removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care of his sons.", "comment": "tn Heb \u201che\u201d; the referent (Laban) has been specified in the translation for clarity.
tn Heb \u201cand he gave [them] into the hand.\u201d"}, {"pk": 2825606, "translation": "NET", "book": 1, "chapter": 30, "verse": 36, "text": "Then he separated them from Jacob by a three-day journey, while Jacob was taking care of the rest of Laban\u2019s flocks.", "comment": "tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.
tn Heb \u201cand he put a journey of three days between himself and Jacob.\u201dsn Three days\u2019 traveling distance from Jacob. E. A. Speiser observes, \u201cLaban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots\u201d (Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob."}, {"pk": 2825607, "translation": "NET", "book": 1, "chapter": 30, "verse": 37, "text": "But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible."}, {"pk": 2825608, "translation": "NET", "book": 1, "chapter": 30, "verse": 38, "text": "Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink.", "comment": "sn He put the branches in front of the flocks\u2026when they came to drink. It was generally believed that placing such \u201cvisual aids\u201d before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that \u201cJacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids \u2013 in conformance with universal folk beliefs\u201d (Genesis [AB], 238). Nevertheless, in spite of Jacob\u2019s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5)."}, {"pk": 2825609, "translation": "NET", "book": 1, "chapter": 30, "verse": 39, "text": "When the sheep mated in front of the branches, they gave birth to young that were streaked or speckled or spotted.", "comment": "tn Heb \u201cthe sheep.\u201d The noun has been replaced by the pronoun (\u201cthey\u201d) in the translation for stylistic reasons.
tn The Hebrew verb used here can mean \u201cto be in heat\u201d (see v. 38) or \u201cto mate; to conceive; to become pregnant.\u201d The latter nuance makes better sense in this verse, for the next clause describes them giving birth."}, {"pk": 2825610, "translation": "NET", "book": 1, "chapter": 30, "verse": 40, "text": "Jacob removed these lambs, but he made the rest of the flock face the streaked and completely dark-colored animals in Laban\u2019s flock. So he made separate flocks for himself and did not mix them with Laban\u2019s flocks.", "comment": "tn Heb \u201cand he set the faces of.\u201d"}, {"pk": 2825611, "translation": "NET", "book": 1, "chapter": 30, "verse": 41, "text": "When the stronger females were in heat, Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches.", "comment": "tn Heb \u201cand at every breeding-heat of the flock.\u201d"}, {"pk": 2825612, "translation": "NET", "book": 1, "chapter": 30, "verse": 42, "text": "But if the animals were weaker, he did not set the branches there. So the weaker animals ended up belonging to Laban and the stronger animals to Jacob.", "comment": "tn Heb \u201che did not put [them] in.\u201d The referent of the [understood] direct object, \u201cthem,\u201d has been specified as \u201cthe branches\u201d in the translation for clarity.
tn Heb \u201cwere for Laban.\u201d"}, {"pk": 2825613, "translation": "NET", "book": 1, "chapter": 30, "verse": 43, "text": "In this way Jacob became extremely prosperous. He owned large flocks, male and female servants, camels, and donkeys.", "comment": "tn Heb \u201cand there were to him.\u201d
tn Heb \u201cthe man\u201d; Jacob\u2019s name has been supplied in the translation for clarity."}, {"pk": 2825614, "translation": "NET", "book": 1, "chapter": 31, "verse": 1, "text": "Jacob heard that Laban\u2019s sons were complaining, \u201cJacob has taken everything that belonged to our father! He has gotten rich at our father\u2019s expense!\u201d", "comment": "sn The Hebrew word translated \u201cgotten rich\u201d (\u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3, cavod) has the basic idea of \u201cweight.\u201d If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob\u2019s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35\u201338).
tn Heb \u201cand from that which belonged to our father he has gained all this wealth.\u201d
tn Heb \u201cand he heard the words of the sons of Laban, saying.\u201d"}, {"pk": 2825615, "translation": "NET", "book": 1, "chapter": 31, "verse": 2, "text": "When Jacob saw the look on Laban\u2019s face, he could tell his attitude toward him had changed.", "comment": "tn Heb \u201cand Jacob saw the face of Laban, and look, he was not with him as formerly.\u201d Jacob knew from the expression on Laban\u2019s face that his attitude toward him had changed \u2013 Jacob had become persona non grata."}, {"pk": 2825616, "translation": "NET", "book": 1, "chapter": 31, "verse": 3, "text": "The LORD said to Jacob, \u201cReturn to the land of your fathers and to your relatives. I will be with you.\u201d", "comment": "sn I will be with you. Though Laban was no longer \u201cwith him,\u201d the Lord promised to be.
tn Or perhaps \u201cancestors\u201d (so NRSV), although the only \u201cancestors\u201d Jacob had there were his grandfather Abraham and his father Isaac."}, {"pk": 2825617, "translation": "NET", "book": 1, "chapter": 31, "verse": 4, "text": "So Jacob sent a message for Rachel and Leah to come to the field where his flocks were.", "comment": "tn Heb \u201cthe field.\u201d The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words \u201cto come to\u201d are supplied in the translation for clarification and stylistic reasons.
tn Heb \u201csent and called for Rachel and for Leah.\u201d Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.
tn Heb \u201cto his flock.\u201d"}, {"pk": 2825618, "translation": "NET", "book": 1, "chapter": 31, "verse": 5, "text": "There he said to them, \u201cI can tell that your father\u2019s attitude toward me has changed, but the God of my father has been with me.", "comment": "tn Heb \u201cI see the face of your father, that he is not toward me as formerly.\u201d"}, {"pk": 2825619, "translation": "NET", "book": 1, "chapter": 31, "verse": 6, "text": "You know that I\u2019ve worked for your father as hard as I could,", "comment": "tn Heb \u201cwith all my strength.\u201d"}, {"pk": 2825620, "translation": "NET", "book": 1, "chapter": 31, "verse": 7, "text": "but your father has humiliated me and changed my wages ten times. But God has not permitted him to do me any harm.", "comment": "tn This rare verb means \u201cto make a fool of\u201d someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25)."}, {"pk": 2825621, "translation": "NET", "book": 1, "chapter": 31, "verse": 8, "text": "If he said, \u2018The speckled animals will be your wage,\u2019 then the entire flock gave birth to speckled offspring. But if he said, \u2018The streaked animals will be your wage,\u2019 then the entire flock gave birth to streaked offspring.", "comment": "tn Heb \u201cspeckled\u201d (twice this verse). The word \u201canimals\u201d (after the first occurrence of \u201cspeckled\u201d) and \u201coffspring\u201d (after the second) have been supplied in the translation for stylistic reasons. The same two terms (\u201canimals\u201d and \u201coffspring\u201d) have been supplied after the two occurrences of \u201cstreaked\u201d later in this verse.
tn In the protasis (\u201cif\u201d section) of this conditional clause, the imperfect verbal form has a customary nuance \u2013 whatever he would say worked to Jacob\u2019s benefit."}, {"pk": 2825622, "translation": "NET", "book": 1, "chapter": 31, "verse": 9, "text": "In this way God has snatched away your father\u2019s livestock and given them to me."}, {"pk": 2825623, "translation": "NET", "book": 1, "chapter": 31, "verse": 10, "text": "\u201cOnce during breeding season I saw in a dream that the male goats mating with the flock were streaked, speckled, and spotted.", "comment": "tn The sentence begins with the temporal indicator, \u201cand it happened at the time of.\u201d
tn Heb \u201cgoing up on,\u201d that is, mounting for intercourse.
tn Heb \u201cin the time of the breeding of the flock I lifted up my eyes and I saw.\u201d"}, {"pk": 2825624, "translation": "NET", "book": 1, "chapter": 31, "verse": 11, "text": "In the dream the angel of God said to me, \u2018Jacob!\u2019 \u2018Here I am!\u2019 I replied."}, {"pk": 2825625, "translation": "NET", "book": 1, "chapter": 31, "verse": 12, "text": "Then he said, \u2018Observe that all the male goats mating with the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.", "comment": "tn Heb \u201clift up (now) your eyes and see.\u201d
tn Heb \u201cgoing up on,\u201d that is, mounting for intercourse."}, {"pk": 2825626, "translation": "NET", "book": 1, "chapter": 31, "verse": 13, "text": "I am the God of Bethel, where you anointed the sacred stone and made a vow to me. Now leave this land immediately and return to your native land.\u2019\u201d", "comment": "sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20\u201322). God is now going to take him back to the land, and so he will have to fulfill his vow.
sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201carise, leave!\u201d The first imperative draws attention to the need for immediate action.sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God\u2019s call \u2013 the circumstances simply made it easier."}, {"pk": 2825627, "translation": "NET", "book": 1, "chapter": 31, "verse": 14, "text": "Then Rachel and Leah replied to him, \u201cDo we still have any portion or inheritance in our father\u2019s house?", "comment": "tn The two nouns may form a hendiadys, meaning \u201ca share in the inheritance\u201d or \u201ca portion to inherit.\u201d"}, {"pk": 2825628, "translation": "NET", "book": 1, "chapter": 31, "verse": 15, "text": "Hasn\u2019t he treated us like foreigners? He not only sold us, but completely wasted the money paid for us!", "comment": "tn Heb \u201cour money.\u201d The word \u201cmoney\u201d is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (\u201cour money\u201d) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.
tn Heb \u201cand he devoured, even devouring.\u201d The infinitive absolute (following the finite verb here) is used for emphasis.sn He sold us and\u2026wasted our money. The precise nature of Rachel\u2019s and Leah\u2019s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, \u201cThe Complaint of Laban\u2019s Daughters,\u201d JAOS 57 (1937): 250-76."}, {"pk": 2825629, "translation": "NET", "book": 1, "chapter": 31, "verse": 16, "text": "Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.\u201d"}, {"pk": 2825630, "translation": "NET", "book": 1, "chapter": 31, "verse": 17, "text": "So Jacob immediately put his children and his wives on the camels.", "comment": "tn Heb \u201cand Jacob arose and he lifted up his sons and his wives on to the camels.\u201d"}, {"pk": 2825631, "translation": "NET", "book": 1, "chapter": 31, "verse": 18, "text": "He took away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac.", "comment": "tn Heb \u201cdrove,\u201d but this is subject to misunderstanding in contemporary English.
tn Heb \u201cand he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.\u201d"}, {"pk": 2825632, "translation": "NET", "book": 1, "chapter": 31, "verse": 19, "text": "While Laban had gone to shear his sheep, Rachel stole the household idols that belonged to her father.", "comment": "tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.
tn Or \u201chousehold gods.\u201d Some translations merely transliterate the Hebrew term \u05ea\u05bc\u05b0\u05e8\u05b8\u05e4\u05b4\u05d9\u05dd (t\u00ffrafim) as \u201cteraphim,\u201d which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, \u201cAnother Look at Rachel\u2019s Theft of the Teraphim,\u201d JBL 81 (1962): 239-48."}, {"pk": 2825633, "translation": "NET", "book": 1, "chapter": 31, "verse": 20, "text": "Jacob also deceived Laban the Aramean by not telling him that he was leaving.", "comment": "tn Heb \u201cfleeing,\u201d which reflects Jacob\u2019s viewpoint.
tn Heb \u201cstole the heart of,\u201d an expression which apparently means \u201cto deceive.\u201d The repetition of the verb \u201cto steal\u201d shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question."}, {"pk": 2825634, "translation": "NET", "book": 1, "chapter": 31, "verse": 21, "text": "He left with all he owned. He quickly crossed the Euphrates River and headed for the hill country of Gilead.", "comment": "tn Heb \u201che set his face.\u201d
tn Heb \u201che arose and crossed.\u201d The first verb emphasizes that he wasted no time in getting across.
tn Heb \u201cand he fled.\u201d
tn Heb \u201cthe river\u201d; the referent (the Euphrates) has been specified in the translation for clarity."}, {"pk": 2825635, "translation": "NET", "book": 1, "chapter": 31, "verse": 22, "text": "Three days later Laban discovered Jacob had left.", "comment": "tn Heb \u201cand it was told to Laban on the third day that Jacob had fled.\u201d"}, {"pk": 2825636, "translation": "NET", "book": 1, "chapter": 31, "verse": 23, "text": "So he took his relatives with him and pursued Jacob for seven days. He caught up with him in the hill country of Gilead.", "comment": "tn Heb \u201cdrew close to.\u201d
tn Heb \u201cand he pursued after him a journey of seven days.\u201d
tn Heb \u201chis brothers.\u201d
tn Heb \u201chim\u201d; the referent (Jacob) has been specified in the translation for clarity."}, {"pk": 2825637, "translation": "NET", "book": 1, "chapter": 31, "verse": 24, "text": "But God came to Laban the Aramean in a dream at night and warned him, \u201cBe careful that you neither bless nor curse Jacob.\u201d", "comment": "tn Heb \u201cwatch yourself,\u201d which is a warning to be on guard against doing something that is inappropriate.
tn Heb \u201csaid to him.\u201d
tn Heb \u201clest you speak with Jacob from good to evil.\u201d The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26\u201330). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him."}, {"pk": 2825638, "translation": "NET", "book": 1, "chapter": 31, "verse": 25, "text": "Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too.", "comment": "tn Heb \u201cand Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.\u201d The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action."}, {"pk": 2825639, "translation": "NET", "book": 1, "chapter": 31, "verse": 26, "text": "\u201cWhat have you done?\u201d Laban demanded of Jacob. \u201cYou\u2019ve deceived me and carried away my daughters as if they were captives of war!", "comment": "tn Heb \u201cand you have led away my daughters like captives of a sword.\u201d
tn Heb \u201cand you have stolen my heart.\u201d This expression apparently means \u201cto deceive\u201d (see v. 20)."}, {"pk": 2825640, "translation": "NET", "book": 1, "chapter": 31, "verse": 27, "text": "Why did you run away secretly and deceive me? Why didn\u2019t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps?", "comment": "tn Heb \u201cand steal me.\u201d
tn Heb \u201cWhy did you hide in order to flee?\u201d The verb \u201chide\u201d and the infinitive \u201cto flee\u201d form a hendiadys, the infinitive becoming the main verb and the other the adverb: \u201cflee secretly.\u201d
tn Heb \u201cAnd [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?\u201d"}, {"pk": 2825641, "translation": "NET", "book": 1, "chapter": 31, "verse": 28, "text": "You didn\u2019t even allow me to kiss my daughters and my grandchildren good-bye. You have acted foolishly!", "comment": "tn Heb \u201cmy sons and my daughters.\u201d Here \u201csons\u201d refers to \u201cgrandsons,\u201d and has been translated \u201cgrandchildren\u201d since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons."}, {"pk": 2825642, "translation": "NET", "book": 1, "chapter": 31, "verse": 29, "text": "I have the power to do you harm, but the God of your father told me last night, \u2018Be careful that you neither bless nor curse Jacob.\u2019", "comment": "tn Heb \u201cthere is to my hand.\u201d
tn Heb \u201cfrom speaking with Jacob from good to evil.\u201d The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.
tn Heb \u201cwatch yourself,\u201d which is a warning to be on guard against doing something that is inappropriate."}, {"pk": 2825643, "translation": "NET", "book": 1, "chapter": 31, "verse": 30, "text": "Now I understand that you have gone away because you longed desperately for your father\u2019s house. Yet why did you steal my gods?\u201d", "comment": "tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.
sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, \u201cJacob and Laban: The Structure of Judicial Proceedings,\u201d VT 30 (1980): 192-207, and G. W. Coats, \u201cSelf-Abasement and Insult Formulas,\u201d JBL 91 (1972): 90-92.
tn Heb \u201cand now.\u201d The words \u201cI understand that\u201d have been supplied in the translation for clarity and for stylistic reasons.
tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved."}, {"pk": 2825644, "translation": "NET", "book": 1, "chapter": 31, "verse": 31, "text": "\u201cI left secretly because I was afraid!\u201d Jacob replied to Laban. \u201cI thought you might take your daughters away from me by force.", "comment": "tn Heb \u201cand Jacob answered and said to Laban, \u2018Because I was afraid.\u2019\u201d This statement is a not a response to the question about Laban\u2019s household gods that immediately precedes, but to the earlier question about Jacob\u2019s motivation for leaving so quickly and secretly (see v. 27). For this reason the words \u201cI left secretly\u201d are supplied in the translation to indicate the connection to Laban\u2019s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.
tn Heb \u201cfor I said.\u201d
tn Heb \u201clest you steal your daughters from with me.\u201d"}, {"pk": 2825645, "translation": "NET", "book": 1, "chapter": 31, "verse": 32, "text": "Whoever has taken your gods will be put to death! In the presence of our relatives identify whatever is yours and take it.\u201d (Now Jacob did not know that Rachel had stolen them.)", "comment": "tn Heb \u201cWith whomever you find your gods, he will not live.\u201d
tn The disjunctive clause (introduced here by a vav [\u05d5] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.
tn Heb \u201crecognize for yourself what is with me and take for yourself.\u201d
tn Heb \u201cbrothers.\u201d"}, {"pk": 2825646, "translation": "NET", "book": 1, "chapter": 31, "verse": 33, "text": "So Laban entered Jacob\u2019s tent, and Leah\u2019s tent, and the tent of the two female servants, but he did not find the idols. Then he left Leah\u2019s tent and entered Rachel\u2019s.", "comment": "tn Heb \u201cand he went out from the tent of Leah and went into the tent of Rachel.\u201d
tn No direct object is specified for the verb \u201cfind\u201d in the Hebrew text. The words \u201cthe idols\u201d have been supplied in the translation for clarification."}, {"pk": 2825647, "translation": "NET", "book": 1, "chapter": 31, "verse": 34, "text": "(Now Rachel had taken the idols and put them inside her camel\u2019s saddle and sat on them.) Laban searched the whole tent, but did not find them.", "comment": "tn The word \u201cthem\u201d has been supplied in the translation for clarification.
tn The \u201ccamel\u2019s saddle\u201d was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB \u201cinside a camel cushion.\u201d
tn The disjunctive clause (introduced by a vav [\u05d5] conjunction) provides another parenthetical statement necessary to the storyline."}, {"pk": 2825648, "translation": "NET", "book": 1, "chapter": 31, "verse": 35, "text": "Rachel said to her father, \u201cDon\u2019t be angry, my lord. I cannot stand up in your presence because I am having my period.\u201d So he searched thoroughly, but did not find the idols.", "comment": "tn Heb \u201cthe way of women is to me.\u201d This idiom refers to a woman\u2019s menstrual period.
tn The word \u201cthoroughly\u201d is not in the Hebrew text, but is implied.
tn Heb \u201cshe\u201d; the referent (Rachel) has been specified in the translation for clarity.
tn Heb \u201clet it not be hot in the eyes of my lord.\u201d This idiom refers to anger, in this case as a result of Rachel\u2019s failure to stand in the presence of her father as a sign of respect.
tn Heb \u201cI am unable to rise.\u201d"}, {"pk": 2825649, "translation": "NET", "book": 1, "chapter": 31, "verse": 36, "text": "Jacob became angry and argued with Laban. \u201cWhat did I do wrong?\u201d he demanded of Laban. \u201cWhat sin of mine prompted you to chase after me in hot pursuit?", "comment": "tn Heb \u201cit was hot to Jacob.\u201d This idiom refers to anger.
tn Heb \u201cWhat is my sin that you have hotly pursued after me.\u201d The Hebrew verb translated \u201cpursue hotly\u201d is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).
tn Heb \u201cand Jacob answered and said to Laban, \u2018What is my sin?\u2019\u201d The proper name \u201cJacob\u201d has been replaced by the pronoun (\u201che\u201d) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons."}, {"pk": 2825650, "translation": "NET", "book": 1, "chapter": 31, "verse": 37, "text": "When you searched through all my goods, did you find anything that belonged to you? Set it here before my relatives and yours, and let them settle the dispute between the two of us!", "comment": "tn Heb \u201cwhat did you find from all the goods of your house?\u201d
tn Heb \u201cyour relatives.\u201d The word \u201crelatives\u201d has not been repeated in the translation here for stylistic reasons.
tn Heb \u201cthat they may decide between us two.\u201d"}, {"pk": 2825651, "translation": "NET", "book": 1, "chapter": 31, "verse": 38, "text": "\u201cI have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks."}, {"pk": 2825652, "translation": "NET", "book": 1, "chapter": 31, "verse": 39, "text": "Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. You always made me pay for every missing animal, whether it was taken by day or at night.", "comment": "tn Heb \u201cfrom my hand you exacted it.\u201d The imperfect verbal form again indicates that this was a customary or typical action. The words \u201cfor every missing animal\u201d are supplied in the translation for clarity; the following clause in Hebrew, \u201cstolen by day or stolen by night,\u201d probably means \u201cstolen by wild beasts\u201d and refers to the same animals \u201ctorn by wild beasts\u201d in the previous clause, although it may refer to animals stolen by people. The translation used here, \u201cmissing,\u201d is ambiguous enough to cover either eventuality.
tn The imperfect verbal form indicates that this was a customary or typical action."}, {"pk": 2825653, "translation": "NET", "book": 1, "chapter": 31, "verse": 40, "text": "I was consumed by scorching heat during the day and by piercing cold at night, and I went without sleep.", "comment": "tn Heb \u201cfrost, ice,\u201d though when contrasted with the \u05d7\u05b9\u05e8\u05b6\u05d1 (khorev, \u201cdrought, parching heat\u201d) of the day, \u201cpiercing cold\u201d is more appropriate as a contrast.
tn Or \u201cby drought.\u201d
tn Heb \u201cand my sleep fled from my eyes.\u201d"}, {"pk": 2825654, "translation": "NET", "book": 1, "chapter": 31, "verse": 41, "text": "This was my lot for twenty years in your house: I worked like a slave for you \u2014 fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!", "comment": "tn Heb \u201cthis to me.\u201d
tn Heb \u201cserved you,\u201d but in this accusatory context the meaning is more \u201cworked like a slave.\u201d"}, {"pk": 2825655, "translation": "NET", "book": 1, "chapter": 31, "verse": 42, "text": "If the God of my father \u2014 the God of Abraham, the one whom Isaac fears \u2014 had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, and he rebuked you last night.\u201d", "comment": "tn Heb \u201cMy oppression and the work of my hands God saw.\u201d
tn Heb \u201cthe fear of Isaac,\u201d that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, \u201cMore on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,\u201d VT 35 (1985): 192-200."}, {"pk": 2825656, "translation": "NET", "book": 1, "chapter": 31, "verse": 43, "text": "Laban replied to Jacob, \u201cThese women are my daughters, these children are my grandchildren, and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today or the children to whom they have given birth?", "comment": "tn Heb \u201cchildren.\u201d
tn Heb \u201cbut to my daughters what can I do to these today?\u201d
tn Heb \u201canswered and said.\u201d
tn Heb \u201cdaughters.\u201d"}, {"pk": 2825657, "translation": "NET", "book": 1, "chapter": 31, "verse": 44, "text": "So now, come, let\u2019s make a formal agreement, you and I, and it will be proof that we have made peace.\u201d", "comment": "tn Heb \u201ccut a covenant.\u201d
tn The verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) followed by the preposition \u05dc\u05b0 (l\u00ff) means \u201cbecome.\u201d
tn Heb \u201cand it will become a witness between me and you.\u201d"}, {"pk": 2825658, "translation": "NET", "book": 1, "chapter": 31, "verse": 45, "text": "So Jacob took a stone and set it up as a memorial pillar."}, {"pk": 2825659, "translation": "NET", "book": 1, "chapter": 31, "verse": 46, "text": "Then he said to his relatives, \u201cGather stones.\u201d So they brought stones and put them in a pile. They ate there by the pile of stones.", "comment": "sn The Hebrew word for \u201cpile\u201d is \u05d2\u05bc\u05b7\u05dc (gal), which sounds like the name \u201cGaleed\u201d (\u05d2\u05bc\u05b7\u05dc\u05b0\u05e2\u05b5\u05d3, gal\u2019ed). See v. 48.
tn Heb \u201cJacob\u201d; the proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2825660, "translation": "NET", "book": 1, "chapter": 31, "verse": 47, "text": "Laban called it Jegar Sahadutha, but Jacob called it Galeed.", "comment": "sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means \u201cwitness pile\u201d or \u201cthe pile is a witness.\u201d
sn Galeed also means \u201cwitness pile\u201d or \u201cthe pile is a witness,\u201d but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect."}, {"pk": 2825661, "translation": "NET", "book": 1, "chapter": 31, "verse": 48, "text": "Laban said, \u201cThis pile of stones is a witness of our agreement today.\u201d That is why it was called Galeed.", "comment": "tn Heb \u201ca witness between me and you.\u201d"}, {"pk": 2825662, "translation": "NET", "book": 1, "chapter": 31, "verse": 49, "text": "It was also called Mizpah because he said, \u201cMay the LORD watch between us when we are out of sight of one another.", "comment": "tn Heb \u201cbetween me and you.\u201d
tn Heb \u201cfor we will be hidden, each man from his neighbor.\u201d
sn The name Mizpah (\u05de\u05b4\u05e6\u05b0\u05e4\u05bc\u05b8\u05d4, mitspah), which means \u201cwatchpost,\u201d sounds like the verb translated \u201cmay he watch\u201d (\u05d9\u05b4\u05e6\u05b6\u05e3, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.
tn Heb \u201cand Mizpah.\u201d"}, {"pk": 2825663, "translation": "NET", "book": 1, "chapter": 31, "verse": 50, "text": "If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize that God is witness to your actions.\u201d", "comment": "tn Heb \u201csee.\u201d
tn Heb \u201cbetween me and you.\u201d"}, {"pk": 2825664, "translation": "NET", "book": 1, "chapter": 31, "verse": 51, "text": "\u201cHere is this pile of stones and this pillar I have set up between me and you,\u201d Laban said to Jacob.", "comment": "tn Heb \u201cand Laban said to Jacob, \u2018Behold this heap and behold the pillar which I have set between men and you.\u2019\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons."}, {"pk": 2825665, "translation": "NET", "book": 1, "chapter": 31, "verse": 52, "text": "\u201cThis pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me.", "comment": "tn Heb \u201cThis pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.\u201d"}, {"pk": 2825666, "translation": "NET", "book": 1, "chapter": 31, "verse": 53, "text": "May the God of Abraham and the god of Nahor, the gods of their father, judge between us.\u201d Jacob took an oath by the God whom his father Isaac feared.", "comment": "tn Heb \u201cby the fear of his father Isaac.\u201d See the note on the word \u201cfears\u201d in v. 42.
tn The God of Abraham and the god of Nahor. The Hebrew verb translated \u201cjudge\u201d is plural, suggesting that Laban has more than one \u201cgod\u201d in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, \u201cMay the God of Abraham and the God of Nahor, the God of their father, judge between us.\u201d However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses \u201cGod\u201d when referring to Abraham\u2019s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs \u201cgod\u201d when referring to Nahor\u2019s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities."}, {"pk": 2825667, "translation": "NET", "book": 1, "chapter": 31, "verse": 54, "text": "Then Jacob offered a sacrifice on the mountain and invited his relatives to eat the meal. They ate the meal and spent the night on the mountain.", "comment": "tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.
tn Heb \u201cbread, food.\u201d Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed."}, {"pk": 2825668, "translation": "NET", "book": 1, "chapter": 31, "verse": 55, "text": "(32:1) Early in the morning Laban kissed his grandchildren and his daughters goodbye and blessed them. Then Laban left and returned home.", "comment": "tn Heb \u201cto his place.\u201d
tn Heb \u201cand Laban got up early in the morning and he kissed.\u201d
sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.
tn Heb \u201chis sons.\u201d"}, {"pk": 2825669, "translation": "NET", "book": 1, "chapter": 32, "verse": 1, "text": "So Jacob went on his way and the angels of God met him.", "comment": "sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob\u2019s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, \u201cJacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,\u201d VT 28 (1978): 37-44."}, {"pk": 2825670, "translation": "NET", "book": 1, "chapter": 32, "verse": 2, "text": "When Jacob saw them, he exclaimed, \u201cThis is the camp of God!\u201d So he named that place Mahanaim.", "comment": "tn Heb \u201cand Jacob said when he saw them.\u201d
sn The name Mahanaim apparently means \u201ctwo camps.\u201d Perhaps the two camps were those of God and of Jacob."}, {"pk": 2825671, "translation": "NET", "book": 1, "chapter": 32, "verse": 3, "text": "Jacob sent messengers on ahead to his brother Esau in the land of Seir, the region of Edom.", "comment": "tn Heb \u201cbefore him.\u201d
tn Heb \u201cfield.\u201d"}, {"pk": 2825672, "translation": "NET", "book": 1, "chapter": 32, "verse": 4, "text": "He commanded them, \u201cThis is what you must say to my lord Esau: \u2018This is what your servant Jacob says: I have been staying with Laban until now.", "comment": "sn Your servant. The narrative recounts Jacob\u2019s groveling in fear before Esau as he calls his brother his \u201clord,\u201d as if to minimize what had been done twenty years ago."}, {"pk": 2825673, "translation": "NET", "book": 1, "chapter": 32, "verse": 5, "text": "I have oxen, donkeys, sheep, and male and female servants. I have sent this message to inform my lord, so that I may find favor in your sight.\u2019\u201d", "comment": "tn The words \u201cthis message\u201d are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
tn Or \u201cI am sending.\u201d The form is a preterite with the vav consecutive; it could be rendered as an English present tense \u2013 as the Hebrew perfect/preterite allows \u2013 much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message."}, {"pk": 2825674, "translation": "NET", "book": 1, "chapter": 32, "verse": 6, "text": "The messengers returned to Jacob and said, \u201cWe went to your brother Esau. He is coming to meet you and has four hundred men with him.\u201d"}, {"pk": 2825675, "translation": "NET", "book": 1, "chapter": 32, "verse": 7, "text": "Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels."}, {"pk": 2825676, "translation": "NET", "book": 1, "chapter": 32, "verse": 8, "text": "\u201cIf Esau attacks one camp,\u201d he thought, \u201cthen the other camp will be able to escape.\u201d", "comment": "tn Heb \u201cIf Esau comes to one camp and attacks it.\u201d
tn Heb \u201cand he said, \u2018If Esau comes to one camp and attacks it.\u201d The Hebrew verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar) here represents Jacob\u2019s thought or reasoning, and is therefore translated \u201che thought.\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
tn Heb \u201cthe surviving camp will be for escape.\u201d The word \u201cescape\u201d is a feminine noun. The term most often refers to refugees from war."}, {"pk": 2825677, "translation": "NET", "book": 1, "chapter": 32, "verse": 9, "text": "Then Jacob prayed, \u201cO God of my father Abraham, God of my father Isaac, O LORD, you said to me, \u2018Return to your land and to your relatives and I will make you prosper.\u2019", "comment": "tn Heb \u201cI will cause good\u201d or \u201cI will treat well [or \u201cfavorably\u201d].\u201d The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
tn Heb \u201csaid.\u201d
tn Heb \u201cthe one who said.\u201d"}, {"pk": 2825678, "translation": "NET", "book": 1, "chapter": 32, "verse": 10, "text": "I am not worthy of all the faithful love you have shown your servant. With only my walking stick I crossed the Jordan, but now I have become two camps.", "comment": "tn Heb \u201cthe loving deeds and faithfulness\u201d (see 24:27, 49).
tn Heb \u201cyou have done with.\u201d
tn Heb \u201cfor with my staff.\u201d The Hebrew word \u05de\u05b7\u05e7\u05b5\u05dc (maqel), traditionally translated \u201cstaff,\u201d has been rendered as \u201cwalking stick\u201d because a \u201cstaff\u201d in contemporary English refers typically to the support personnel in an organization.
tn Heb \u201cthis Jordan.\u201d"}, {"pk": 2825679, "translation": "NET", "book": 1, "chapter": 32, "verse": 11, "text": "Rescue me, I pray, from the hand of my brother Esau, for I am afraid he will come and attack me, as well as the mothers with their children.", "comment": "tn The imperative has the force of a prayer here, not a command.
tn The \u201chand\u201d here is a metonymy for \u201cpower.\u201d
sn Heb \u201cme, [the] mother upon [the] sons.\u201d The first person pronoun \u201cme\u201d probably means here \u201cme and mine,\u201d as the following clause suggests.
tn Heb \u201cfor I am afraid of him, lest he come.\u201d
tn Heb \u201cfrom the hand of my brother, from the hand of Esau.\u201d"}, {"pk": 2825680, "translation": "NET", "book": 1, "chapter": 32, "verse": 12, "text": "But you said, \u2018I will certainly make you prosper and will make your descendants like the sand on the seashore, too numerous to count.\u2019\u201d", "comment": "tn Heb \u201cwhich cannot be counted because of abundance.\u201d The imperfect verbal form indicates potential here.
tn Heb \u201cBut you, you said.\u201d One of the occurrences of the pronoun \u201cyou\u201d has been left untranslated for stylistic reasons.sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God\u2019s promise, and so he falls back on that at the end of the prayer.
tn Or \u201cwill certainly deal well with you.\u201d The infinitive absolute appears before the imperfect, underscoring God\u2019s promise to bless. The statement is more emphatic than in v. 9.
tn The form is the perfect tense with a vav (\u05d5) consecutive, carrying the nuance of the preceding verb forward."}, {"pk": 2825681, "translation": "NET", "book": 1, "chapter": 32, "verse": 13, "text": "Jacob stayed there that night. Then he sent as a gift to his brother Esau", "comment": "tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cand he took from that which was going into his hand,\u201d meaning that he took some of what belonged to him.
sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau\u2019s servant (v. 4)."}, {"pk": 2825682, "translation": "NET", "book": 1, "chapter": 32, "verse": 14, "text": "two hundred female goats and twenty male goats, two hundred ewes and twenty rams,"}, {"pk": 2825683, "translation": "NET", "book": 1, "chapter": 32, "verse": 15, "text": "thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys."}, {"pk": 2825684, "translation": "NET", "book": 1, "chapter": 32, "verse": 16, "text": "He entrusted them to his servants, who divided them into herds. He told his servants, \u201cPass over before me, and keep some distance between one herd and the next.\u201d", "comment": "tn Heb \u201ca herd, a herd, by itself,\u201d or \u201ceach herd by itself.\u201d The distributive sense is expressed by repetition.
tn Heb \u201cand he put them in the hand of.\u201d"}, {"pk": 2825685, "translation": "NET", "book": 1, "chapter": 32, "verse": 17, "text": "He instructed the servant leading the first herd, \u201cWhen my brother Esau meets you and asks, \u2018To whom do you belong? Where are you going? Whose herds are you driving?\u2019", "comment": "tn Heb \u201cto whom are you?\u201d
tn Heb \u201cthe first\u201d; this has been specified as \u201cthe servant leading the first herd\u201d in the translation for clarity.
tn Heb \u201cand to whom are these before you?\u201d"}, {"pk": 2825686, "translation": "NET", "book": 1, "chapter": 32, "verse": 18, "text": "then you must say, \u2018They belong to your servant Jacob. They have been sent as a gift to my lord Esau. In fact Jacob himself is behind us.\u2019\u201d", "comment": "tn The words \u201cthey belong\u201d have been supplied in the translation for stylistic reasons.
tn Heb \u201cto your servant, to Jacob.\u201d
tn Heb \u201cto my lord, to Esau.\u201d
tn Heb \u201cand look, also he [is] behind us.\u201d The referent of the pronoun \u201che\u201d (Jacob) has been specified in the translation for clarity.
tn The form is the perfect tense with the vav (\u05d5) consecutive; it has the nuance of an imperfect of instruction."}, {"pk": 2825687, "translation": "NET", "book": 1, "chapter": 32, "verse": 19, "text": "He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, \u201cYou must say the same thing to Esau when you meet him.", "comment": "tn Heb \u201cAnd he commanded also the second, also the third, also all the ones going after the herds, saying: \u2018According to this word you will speak when you find him.\u2019\u201d"}, {"pk": 2825688, "translation": "NET", "book": 1, "chapter": 32, "verse": 20, "text": "You must also say, \u2018In fact your servant Jacob is behind us.\u2019\u201d Jacob thought, \u201cI will first appease him by sending a gift ahead of me. After that I will meet him. Perhaps he will accept me.\u201d", "comment": "tn Heb \u201cfor he said.\u201d The referent (Jacob) has been specified in the translation for clarity. The Hebrew word \u05de\u05b7\u05e7\u05b5\u05dc (maqel), traditionally represents Jacob\u2019s thought or reasoning, and is therefore translated \u201cthought.\u201d
tn Heb \u201cwith a gift going before me.\u201d
tn Heb \u201cI will see his face.\u201d
tn Heb \u201cand look, your servant Jacob [is] behind us.\u201d
tn Heb \u201cI will appease his face.\u201d The cohortative here expresses Jacob\u2019s resolve. In the Book of Leviticus the Hebrew verb translated \u201cappease\u201d has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.
tn Heb \u201cPerhaps he will lift up my face.\u201d In this context the idiom refers to acceptance."}, {"pk": 2825689, "translation": "NET", "book": 1, "chapter": 32, "verse": 21, "text": "So the gifts were sent on ahead of him while he spent that night in the camp.", "comment": "tn The disjunctive clause is circumstantial/temporal.
tn Heb \u201cand the gift passed over upon his face.\u201d"}, {"pk": 2825690, "translation": "NET", "book": 1, "chapter": 32, "verse": 22, "text": "During the night Jacob quickly took his two wives, his two female servants, and his eleven sons and crossed the ford of the Jabbok.", "comment": "tn The Hebrew term used here is \u05d9\u05b6\u05dc\u05b6\u05d3 (yeled) which typically describes male offspring. Some translations render the term \u201cchildren\u201d but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16\u201319).
sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.
tn Heb \u201cand he arose in that night and he took.\u201d The first verb is adverbial, indicating that he carried out the crossing right away."}, {"pk": 2825691, "translation": "NET", "book": 1, "chapter": 32, "verse": 23, "text": "He took them and sent them across the stream along with all his possessions.", "comment": "tn Heb \u201cand he sent across what he had.\u201d"}, {"pk": 2825692, "translation": "NET", "book": 1, "chapter": 32, "verse": 24, "text": "So Jacob was left alone. Then a man wrestled with him until daybreak.", "comment": "tn Heb \u201cuntil the rising of the dawn.\u201d
sn The verb translated \u201cwrestled\u201d (\u05d5\u05b7\u05d9\u05bc\u05b5\u05d0\u05b8\u05d1\u05b5\u05e7, vayye\u2019aveq) sounds in Hebrew like the names \u201cJacob\u201d (\u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1, ya\u2019aqov) and \u201cJabbok\u201d (\u05d9\u05b7\u05d1\u05bc\u05b9\u05e7, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.
sn Reflecting Jacob\u2019s perspective at the beginning of the encounter, the narrator calls the opponent simply \u201ca man.\u201d Not until later in the struggle does Jacob realize his true identity."}, {"pk": 2825693, "translation": "NET", "book": 1, "chapter": 32, "verse": 25, "text": "When the man saw that he could not defeat Jacob, he struck the socket of his hip so the socket of Jacob\u2019s hip was dislocated while he wrestled with him.", "comment": "tn Heb \u201che\u201d; the referent (the man) has been specified in the translation for clarity.
tn Or \u201cinjured\u201d; traditionally \u201ctouched.\u201d The Hebrew verb translated \u201cstruck\u201d has the primary meanings \u201cto touch; to reach; to strike.\u201d It can, however, carry the connotation \u201cto harm; to molest; to injure.\u201d God\u2019s \u201ctouch\u201d cripples Jacob \u2013 it would be comparable to a devastating blow.
tn Heb \u201chim\u201d; the referent (Jacob) has been specified in the translation for clarity."}, {"pk": 2825694, "translation": "NET", "book": 1, "chapter": 32, "verse": 26, "text": "Then the man said, \u201cLet me go, for the dawn is breaking.\u201d \u201cI will not let you go,\u201d Jacob replied, \u201cunless you bless me.\u201d", "comment": "sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob\u2019s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.
tn Heb \u201che\u201d; the referent (the man) has been specified in the translation for clarity.
tn Heb \u201cdawn has arisen.\u201d
tn Heb \u201cand he said, \u2018I will not let you go.\u2019\u201d The referent of the pronoun \u201che\u201d (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons."}, {"pk": 2825695, "translation": "NET", "book": 1, "chapter": 32, "verse": 27, "text": "The man asked him, \u201cWhat is your name?\u201d He answered, \u201cJacob.\u201d", "comment": "sn What is your name? The question is rhetorical, since the Lord obviously knew Jacob\u2019s identity. But since the Lord is going to change Jacob\u2019s name, this question is designed to bring focus Jacob\u2019s attention on all that his name had come to signify.
tn Heb \u201cand he said to him.\u201d The referent of the pronoun \u201che\u201d (the man who wrestled with Jacob) has been specified in the translation for clarity."}, {"pk": 2825696, "translation": "NET", "book": 1, "chapter": 32, "verse": 28, "text": "\u201cNo longer will your name be Jacob,\u201d the man told him, \u201cbut Israel, because you have fought with God and with men and have prevailed.\u201d", "comment": "sn The name Israel is a common construction, using a verb with a theophoric element (\u05d0\u05b5\u05dc, \u2019el) that usually indicates the subject of the verb. Here it means \u201cGod fights.\u201d This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.
tn Heb \u201cand he said.\u201d The referent of the pronoun \u201che\u201d (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated \u201cyou have fought\u201d (\u05e9\u05c2\u05b8\u05e8\u05b4\u05d9\u05ea\u05b8, sarita) sounds like the name \u201cIsrael\u201d (\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, yisra\u2019el ), meaning \u201cGod fights\u201d (although some interpret the meaning as \u201che fights [with] God\u201d). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, \u201cJacob at the Jabboq, Israel at Peniel,\u201d BSac 142 [1985]: 51-62)."}, {"pk": 2825697, "translation": "NET", "book": 1, "chapter": 32, "verse": 29, "text": "Then Jacob asked, \u201cPlease tell me your name.\u201d \u201cWhy do you ask my name?\u201d the man replied. Then he blessed Jacob there.", "comment": "tn The question uses the enclitic pronoun \u201cthis\u201d to emphasize the import of the question.
sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12\u201350 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, \u201cThe Struggle with the Angel: Textual Analysis of Genesis 32:23\u201333,\u201d Structural Analysis and Biblical Exegesis (PTMS), 21-33.
tn Heb \u201chim\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cand he said, \u2018Why is it that you ask my name?\u2019\u201d The referent of the pronoun \u201che\u201d (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau."}, {"pk": 2825698, "translation": "NET", "book": 1, "chapter": 32, "verse": 30, "text": "So Jacob named the place Peniel, explaining, \u201cCertainly I have seen God face to face and have survived.\u201d", "comment": "tn Or \u201cbecause.\u201d
tn Heb \u201cand my soul [= life] has been preserved.\u201dsn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.
sn The name Peniel means \u201cface of God.\u201d Since Jacob saw God face to face here, the name is appropriate.
tn The word \u201cexplaining\u201d is supplied in the translation for stylistic reasons.
sn I have seen God face to face. See the note on the name \u201cPeniel\u201d earlier in the verse."}, {"pk": 2825699, "translation": "NET", "book": 1, "chapter": 32, "verse": 31, "text": "The sun rose over him as he crossed over Penuel, but he was limping because of his hip.", "comment": "tn Heb \u201cshone.\u201d
tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.
sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30)."}, {"pk": 2825700, "translation": "NET", "book": 1, "chapter": 32, "verse": 32, "text": "That is why to this day the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck the socket of Jacob\u2019s hip near the attached sinew.", "comment": "sn On the use of the expression to this day, see B. S. Childs, \u201cA Study of the Formula \u2018Until This Day\u2019,\u201d JBL 82 (1963): 279-92.
tn Or \u201cbecause the socket of Jacob\u2019s hip was struck.\u201d Some translations render this as an impersonal passive. On the translation of the word \u201cstruck\u201d see the note on this term in v. 25."}, {"pk": 2825701, "translation": "NET", "book": 1, "chapter": 33, "verse": 1, "text": "Jacob looked up and saw that Esau was coming along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.", "comment": "tn Heb \u201cand Jacob lifted up his eyes.\u201d
tn Or \u201cand look, Esau was coming.\u201d By the use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), the narrator invites the reader to view the scene through Jacob\u2019s eyes."}, {"pk": 2825702, "translation": "NET", "book": 1, "chapter": 33, "verse": 2, "text": "He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them.", "comment": "sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable."}, {"pk": 2825703, "translation": "NET", "book": 1, "chapter": 33, "verse": 3, "text": "But Jacob himself went on ahead of them, and he bowed toward the ground seven times as he approached his brother.", "comment": "tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cuntil his drawing near unto his brother.\u201d The construction uses the preposition with the infinitive construct to express a temporal clause."}, {"pk": 2825704, "translation": "NET", "book": 1, "chapter": 33, "verse": 4, "text": "But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept."}, {"pk": 2825705, "translation": "NET", "book": 1, "chapter": 33, "verse": 5, "text": "When Esau looked up and saw the women and the children, he asked, \u201cWho are these people with you?\u201d Jacob replied, \u201cThe children whom God has graciously given your servant.\u201d", "comment": "tn Heb \u201cand he\u201d; the referent (Esau) has been specified in the translation for clarity.
tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn The Hebrew verb means \u201cto be gracious; to show favor\u201d; here it carries the nuance \u201cto give graciously.\u201d
tn Heb \u201clifted up his eyes.\u201d"}, {"pk": 2825706, "translation": "NET", "book": 1, "chapter": 33, "verse": 6, "text": "The female servants came forward with their children and bowed down.", "comment": "tn Heb \u201cand the female servants drew near, they and their children and they bowed down.\u201d"}, {"pk": 2825707, "translation": "NET", "book": 1, "chapter": 33, "verse": 7, "text": "Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down."}, {"pk": 2825708, "translation": "NET", "book": 1, "chapter": 33, "verse": 8, "text": "Esau then asked, \u201cWhat did you intend by sending all these herds to meet me?\u201d Jacob replied, \u201cTo find favor in your sight, my lord.\u201d", "comment": "tn Heb \u201call this camp which I met.\u201d
tn Heb \u201cand he\u201d; the referent (Esau) has been specified in the translation for clarity.
tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cWho to you?\u201d"}, {"pk": 2825709, "translation": "NET", "book": 1, "chapter": 33, "verse": 9, "text": "But Esau said, \u201cI have plenty, my brother. Keep what belongs to you.\u201d"}, {"pk": 2825710, "translation": "NET", "book": 1, "chapter": 33, "verse": 10, "text": "\u201cNo, please take them,\u201d Jacob said. \u201cIf I have found favor in your sight, accept my gift from my hand. Now that I have seen your face and you have accepted me, it is as if I have seen the face of God.", "comment": "tn The form is the perfect tense with a vav (\u05d5) consecutive, expressing a contingent future nuance in the \u201cthen\u201d section of the conditional sentence.
tn Heb \u201cand Jacob said, \u2018No, please.\u2019\u201d The words \u201ctake them\u201d have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.
tn The verbal form is the preterite with a vav (\u05d5) consecutive, indicating result here.
tn Heb \u201cfor therefore I have seen your face like seeing the face of God and you have accepted me.\u201dsn This is an allusion to the preceding episode (32:22\u201331) in which Jacob saw the face of God and realized his prayer was answered."}, {"pk": 2825711, "translation": "NET", "book": 1, "chapter": 33, "verse": 11, "text": "Please take my present that was brought to you, for God has been generous to me and I have all I need.\u201d When Jacob urged him, he took it.", "comment": "tn Heb \u201cblessing.\u201d It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.
tn Heb \u201cand he urged him and he took.\u201d The referent of the first pronoun in the sequence (\u201che\u201d) has been specified as \u201cJacob\u201d in the translation for clarity.
tn Heb \u201call.\u201d
tn Or \u201cgracious,\u201d but in the specific sense of prosperity."}, {"pk": 2825712, "translation": "NET", "book": 1, "chapter": 33, "verse": 12, "text": "Then Esau said, \u201cLet\u2019s be on our way! I will go in front of you.\u201d", "comment": "tn Heb \u201cand he\u201d; the referent (Esau) has been specified in the translation for clarity.
tn Heb \u201clet us travel and let us go.\u201d The two cohortatives are used in combination with the sense, \u201clet\u2019s travel along, get going, be on our way.\u201d"}, {"pk": 2825713, "translation": "NET", "book": 1, "chapter": 33, "verse": 13, "text": "But Jacob said to him, \u201cMy lord knows that the children are young, and that I have to look after the sheep and cattle that are nursing their young. If they are driven too hard for even a single day, all the animals will die.", "comment": "tn Heb \u201cweak.\u201d
tn Heb \u201cand the sheep and the cattle nursing [are] upon me.\u201d
tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity."}, {"pk": 2825714, "translation": "NET", "book": 1, "chapter": 33, "verse": 14, "text": "Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, until I come to my lord at Seir.\u201d", "comment": "tn Heb \u201cand I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.\u201d"}, {"pk": 2825715, "translation": "NET", "book": 1, "chapter": 33, "verse": 15, "text": "So Esau said, \u201cLet me leave some of my men with you.\u201d \u201cWhy do that?\u201d Jacob replied. \u201cMy lord has already been kind enough to me.\u201d", "comment": "tn Heb \u201cand he said, \u2018Why this?\u2019\u201d The referent of the pronoun \u201che\u201d (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
tn Heb \u201cI am finding favor in the eyes of my lord.\u201d
tn The cohortative verbal form here indicates a polite offer of help."}, {"pk": 2825716, "translation": "NET", "book": 1, "chapter": 33, "verse": 16, "text": "So that same day Esau made his way back to Seir.", "comment": "tn Heb \u201creturned on his way.\u201d"}, {"pk": 2825717, "translation": "NET", "book": 1, "chapter": 33, "verse": 17, "text": "But Jacob traveled to Succoth where he built himself a house and made shelters for his livestock. That is why the place was called Succoth.", "comment": "tn Heb \u201cwhy he called.\u201d One could understand \u201cJacob\u201d as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.
tn The disjunctive clause contrasts Jacob\u2019s action with Esau\u2019s.
sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.
sn The name Succoth means \u201cshelters,\u201d an appropriate name in light of the shelters Jacob built there for his livestock."}, {"pk": 2825718, "translation": "NET", "book": 1, "chapter": 33, "verse": 18, "text": "After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near the city.", "comment": "tn Heb \u201cin front of.\u201d"}, {"pk": 2825719, "translation": "NET", "book": 1, "chapter": 33, "verse": 19, "text": "Then he purchased the portion of the field where he had pitched his tent; he bought it from the sons of Hamor, Shechem\u2019s father, for a hundred pieces of money.", "comment": "tn The words \u201che bought it\u201d are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.
tn The Hebrew word \u05e7\u05b0\u05e9\u05c2\u05b4\u05d9\u05d8\u05b8\u05d4 (q\u00ffsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as \u201csheep\u201d)."}, {"pk": 2825720, "translation": "NET", "book": 1, "chapter": 33, "verse": 20, "text": "There he set up an altar and called it \u201cThe God of Israel is God.\u201d", "comment": "tn Heb \u201cGod, the God of Israel.\u201d Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as \u201cEl Elohe Israel\u201d (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: \u201cThe God of Israel [is] God.\u201d Another interpretive option is \u201cthe God of Israel [is] strong [or \u201cmighty\u201d].\u201d Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant."}, {"pk": 2825721, "translation": "NET", "book": 1, "chapter": 34, "verse": 1, "text": "Now Dinah, Leah\u2019s daughter whom she bore to Jacob, went to meet the young women of the land.", "comment": "tn Heb \u201cdaughters.\u201d
tn Heb \u201cwent out to see.\u201d The verb \u201cto see,\u201d followed by the preposition \u05d1\u05bc\u05b0 (b\u00ff), here has the idea of \u201clook over.\u201d The young girl wanted to meet these women and see what they were like."}, {"pk": 2825722, "translation": "NET", "book": 1, "chapter": 34, "verse": 2, "text": "When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, and sexually assaulted her.", "comment": "tn Heb \u201cand he took her and lay with her.\u201d The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. \u05e9\u05c1\u05b8\u05db\u05b7\u05d1.
tn The verb \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah) in the Piel stem can have various shades of meaning, depending on the context: \u201cto defile; to mistreat; to violate; to rape; to shame; to afflict.\u201d Here it means that Shechem violated or humiliated Dinah by raping her."}, {"pk": 2825723, "translation": "NET", "book": 1, "chapter": 34, "verse": 3, "text": "Then he became very attached to Dinah, Jacob\u2019s daughter. He fell in love with the young woman and spoke romantically to her.", "comment": "tn Heb \u201cand he spoke to the heart of the young woman,\u201d which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression \u201che reassured the young woman\u201d (see Judg 19:3, 2 Sam 19:7; cf. NEB \u201ccomforted her\u201d).
tn Heb \u201chis soul stuck to [or \u201cjoined with\u201d],\u201d meaning Shechem became very attached to Dinah emotionally."}, {"pk": 2825724, "translation": "NET", "book": 1, "chapter": 34, "verse": 4, "text": "Shechem said to his father Hamor, \u201cAcquire this young girl as my wife.\u201d", "comment": "tn Heb \u201cTake for me this young woman for a wife.\u201d"}, {"pk": 2825725, "translation": "NET", "book": 1, "chapter": 34, "verse": 5, "text": "When Jacob heard that Shechem had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent until they came in.", "comment": "sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.
tn The two disjunctive clauses in this verse (\u201cNow Jacob heard\u2026and his sons were\u201d) are juxtaposed to indicate synchronic action.
tn Heb \u201che\u201d; the referent (Shechem) has been specified in the translation for clarity."}, {"pk": 2825726, "translation": "NET", "book": 1, "chapter": 34, "verse": 6, "text": "Then Shechem\u2019s father Hamor went to speak with Jacob about Dinah.", "comment": "tn Heb \u201cwent out to Jacob to speak with him.\u201d The words \u201cabout Dinah\u201d are not in the Hebrew text, but are supplied in the translation for clarity."}, {"pk": 2825727, "translation": "NET", "book": 1, "chapter": 34, "verse": 7, "text": "Now Jacob\u2019s sons had come in from the field when they heard the news. They were offended and very angry because Shechem had disgraced Israel by sexually assaulting Jacob\u2019s daughter, a crime that should not be committed.", "comment": "tn The Hebrew verb \u05e2\u05b8\u05e6\u05b7\u05d1 (\u2019atsav) can carry one of three semantic nuances depending on the context: (1) \u201cto be injured\u201d (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) \u201cto experience emotional pain; to be depressed emotionally; to be worried\u201d (2 Sam 19:2; Isa 54:6; Neh 8:10\u201311); (3) \u201cto be embarrassed; to be insulted; to be offended\u201d (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob\u2019s sons were not merely wounded emotionally. On the contrary, Shechem\u2019s action prompted them to strike out in judgment against the source of their distress.
tn Heb \u201ca disgraceful thing he did against Israel.\u201d
tn Heb \u201cby lying with the daughter of Jacob.\u201d The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression \u201cto lie with\u201d is a euphemism for sexual relations, or in this case, sexual assault.
tn Heb \u201cand so it should not be done.\u201d The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.
tn Heb \u201cwhen they heard.\u201d The words \u201cthe news\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cthe men.\u201d This sounds as if a new group has been introduced into the narrative, so it has been translated as \u201cthey\u201d to indicate that it refers to Jacob\u2019s sons, mentioned in the first part of the verse.
tn Heb \u201che\u201d; the referent (Shechem) has been specified in the translation for clarity."}, {"pk": 2825728, "translation": "NET", "book": 1, "chapter": 34, "verse": 8, "text": "But Hamor made this appeal to them: \u201cMy son Shechem is in love with your daughter. Please give her to him as his wife.", "comment": "tn Heb \u201cShechem my son, his soul is attached to your daughter.\u201d The verb means \u201cto love\u201d in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah\u2019s brothers, he refers to her as their daughter (see v. 17)."}, {"pk": 2825729, "translation": "NET", "book": 1, "chapter": 34, "verse": 9, "text": "Intermarry with us. Let us marry your daughters, and take our daughters as wives for yourselves.", "comment": "tn Heb \u201cGive your daughters to us, and take our daughters for yourselves.\u201d In the translation the words \u201clet\u2026marry\u201d and \u201cas wives\u201d are supplied for clarity.
tn Heb \u201cform marriage alliances with us.\u201dsn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12)."}, {"pk": 2825730, "translation": "NET", "book": 1, "chapter": 34, "verse": 10, "text": "You may live among us, and the land will be open to you. Live in it, travel freely in it, and acquire property in it.\u201d", "comment": "tn The verb seems to carry the basic meaning \u201ctravel about freely,\u201d although the substantival participial form refers to a trader (see E. A. Speiser, \u201cThe Verb sh\u00a3r in Genesis and Early Hebrew Movements,\u201d BASOR 164 [1961]: 23-28); cf. NIV, NRSV \u201ctrade in it.\u201d
tn Heb \u201cbefore you.\u201d
tn The imperfect verbal form has a permissive nuance here."}, {"pk": 2825731, "translation": "NET", "book": 1, "chapter": 34, "verse": 11, "text": "Then Shechem said to Dinah\u2019s father and brothers, \u201cLet me find favor in your sight, and whatever you require of me I\u2019ll give.", "comment": "tn Heb \u201cwhatever you say.\u201d
tn Or \u201cpay.\u201d
tn Heb \u201cher\u201d; the referent (Dinah) has been specified in the translation for clarity."}, {"pk": 2825732, "translation": "NET", "book": 1, "chapter": 34, "verse": 12, "text": "You can make the bride price and the gift I must bring very expensive, and I\u2019ll give whatever you ask of me. Just give me the young woman as my wife!\u201d", "comment": "tn Heb \u201cMake very great upon me the bride price and gift.\u201d The imperatives are used in a rhetorical manner. Shechem\u2019s point is that he will pay the price, no matter how expensive it might be.
tn The cohortative expresses Shechem\u2019s resolve to have Dinah as his wife.
tn Heb \u201csay.\u201d"}, {"pk": 2825733, "translation": "NET", "book": 1, "chapter": 34, "verse": 13, "text": "Jacob\u2019s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem had violated their sister Dinah.", "comment": "tn Heb \u201che\u201d; the referent (Shechem) has been specified in the translation for clarity."}, {"pk": 2825734, "translation": "NET", "book": 1, "chapter": 34, "verse": 14, "text": "They said to them, \u201cWe cannot give our sister to a man who is not circumcised, for it would be a disgrace to us.", "comment": "tn Heb \u201cwe are not able to do this thing, to give.\u201d The second infinitive is in apposition to the first, explaining what they are not able to do.
tn The Hebrew word translated \u201cdisgrace\u201d usually means \u201cridicule; taunt; reproach.\u201d It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach."}, {"pk": 2825735, "translation": "NET", "book": 1, "chapter": 34, "verse": 15, "text": "We will give you our consent on this one condition: You must become like us by circumcising all your males.", "comment": "tn The infinitive here explains how they would become like them.
tn Heb \u201cif you are like us.\u201d"}, {"pk": 2825736, "translation": "NET", "book": 1, "chapter": 34, "verse": 16, "text": "Then we will give you our daughters to marry, and we will take your daughters as wives for ourselves, and we will live among you and become one people.", "comment": "tn The words \u201cto marry\u201d (and the words \u201cas wives\u201d in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.
tn The perfect verbal form with the vav (\u05d5) consecutive introduces the apodosis of the conditional sentence."}, {"pk": 2825737, "translation": "NET", "book": 1, "chapter": 34, "verse": 17, "text": "But if you do not agree to our terms by being circumcised, then we will take our sister and depart.\u201d", "comment": "tn Heb \u201clisten to us.\u201d
tn The perfect verbal form with the vav (\u05d5) consecutive introduces the apodosis of the conditional sentence.
tn Heb \u201cdaughter.\u201d Jacob\u2019s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as \u201csister\u201d for clarity."}, {"pk": 2825738, "translation": "NET", "book": 1, "chapter": 34, "verse": 18, "text": "Their offer pleased Hamor and his son Shechem.", "comment": "tn Heb \u201cand their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.\u201d"}, {"pk": 2825739, "translation": "NET", "book": 1, "chapter": 34, "verse": 19, "text": "The young man did not delay in doing what they asked because he wanted Jacob\u2019s daughter Dinah badly. (Now he was more important than anyone in his father\u2019s household.)", "comment": "tn Heb \u201cJacob\u2019s daughter.\u201d The proper name \u201cDinah\u201d is supplied in the translation for clarity.
tn The Hebrew verb \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 (kaved), translated \u201cwas\u2026important,\u201d has the primary meaning \u201cto be heavy,\u201d but here carries a secondary sense of \u201cto be important\u201d (that is, \u201cheavy\u201d in honor or respect).
tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20\u201324).
tn Heb \u201cdoing the thing.\u201d"}, {"pk": 2825740, "translation": "NET", "book": 1, "chapter": 34, "verse": 20, "text": "So Hamor and his son Shechem went to the gate of their city and spoke to the men of their city,", "comment": "sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business."}, {"pk": 2825741, "translation": "NET", "book": 1, "chapter": 34, "verse": 21, "text": "\u201cThese men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough for them. We will take their daughters for wives, and we will give them our daughters to marry.", "comment": "tn The words \u201cto marry\u201d are not in the Hebrew text, but are supplied in the translation for clarity.
tn Heb \u201cwide on both hands,\u201d that is, in both directions."}, {"pk": 2825742, "translation": "NET", "book": 1, "chapter": 34, "verse": 22, "text": "Only on this one condition will these men consent to live with us and become one people: They demand that every male among us be circumcised just as they are circumcised.", "comment": "tn Heb \u201cwhen every one of our males is circumcised.\u201d"}, {"pk": 2825743, "translation": "NET", "book": 1, "chapter": 34, "verse": 23, "text": "If we do so, won\u2019t their livestock, their property, and all their animals become ours? So let\u2019s consent to their demand, so they will live among us.\u201d", "comment": "tn The words \u201cIf we do so\u201d are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2825744, "translation": "NET", "book": 1, "chapter": 34, "verse": 24, "text": "All the men who assembled at the city gate agreed with Hamor and his son Shechem. Every male who assembled at the city gate was circumcised.", "comment": "tn Heb \u201clistened to.\u201d
tn Heb \u201call those going out the gate of his city.\u201d
tn Heb \u201call those going out the gate of his city.\u201d"}, {"pk": 2825745, "translation": "NET", "book": 1, "chapter": 34, "verse": 25, "text": "In three days, when they were still in pain, two of Jacob\u2019s sons, Simeon and Levi, Dinah\u2019s brothers, each took his sword and went to the unsuspecting city and slaughtered every male.", "comment": "tn Heb \u201cand they came upon the city, [which was] secure.\u201d In this case \u201csecure\u201d means the city was caught unprepared and at peace, not expecting an attack.
tn Heb \u201ca man his sword.\u201d"}, {"pk": 2825746, "translation": "NET", "book": 1, "chapter": 34, "verse": 26, "text": "They killed Hamor and his son Shechem with the sword, took Dinah from Shechem\u2019s house, and left."}, {"pk": 2825747, "translation": "NET", "book": 1, "chapter": 34, "verse": 27, "text": "Jacob\u2019s sons killed them and looted the city because their sister had been violated.", "comment": "tn Heb \u201cbecause they violated their sister.\u201d The plural verb is active in form, but with no expressed subject, it may be translated passive.
tn Heb \u201ccame upon the slain.\u201d Because of this statement the preceding phrase \u201cJacob\u2019s sons\u201d is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this."}, {"pk": 2825748, "translation": "NET", "book": 1, "chapter": 34, "verse": 28, "text": "They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields.", "comment": "tn Heb \u201cand what was in the city and what was in the field they took.\u201d"}, {"pk": 2825749, "translation": "NET", "book": 1, "chapter": 34, "verse": 29, "text": "They captured as plunder all their wealth, all their little ones, and their wives, including everything in the houses.", "comment": "tn Heb \u201cthey took captive and they plundered,\u201d that is, \u201cthey captured as plunder.\u201d"}, {"pk": 2825750, "translation": "NET", "book": 1, "chapter": 34, "verse": 30, "text": "Then Jacob said to Simeon and Levi, \u201cYou have brought ruin on me by making me a foul odor among the inhabitants of the land \u2014 among the Canaanites and the Perizzites. I am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!\u201d", "comment": "tn Jacob speaks in the first person as the head and representative of the entire family.
tn In the causative stem the Hebrew verb \u05d1\u05bc\u05b8\u05d0\u05b7\u05e9\u05c1 (ba\u2019ash) means \u201cto cause to stink, to have a foul smell.\u201d In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, \u201cThe Hebrew Root \u05d1\u05d0\u05e9\u05c1,\u201d JTS 2 (1951): 31-36.
tn The traditional translation is \u201ctroubled me\u201d (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the \u201ctrouble\u201d Simeon and Levi had caused."}, {"pk": 2825751, "translation": "NET", "book": 1, "chapter": 34, "verse": 31, "text": "But Simeon and Levi replied, \u201cShould he treat our sister like a common prostitute?\u201d", "comment": "tn Heb \u201cbut they said.\u201d The referent of \u201cthey\u201d (Simeon and Levi) have been specified in the translation for clarity."}, {"pk": 2825752, "translation": "NET", "book": 1, "chapter": 35, "verse": 1, "text": "Then God said to Jacob, \u201cGo up at once to Bethel and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.\u201d", "comment": "tn Heb \u201carise, go up.\u201d The first imperative gives the command a sense of urgency.
sn God is calling on Jacob to fulfill his vow he made when he fled from\u2026Esau (see Gen 28:20\u201322).
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2825753, "translation": "NET", "book": 1, "chapter": 35, "verse": 2, "text": "So Jacob told his household and all who were with him, \u201cGet rid of the foreign gods you have among you. Purify yourselves and change your clothes.", "comment": "sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.
tn Heb \u201cwhich are in your midst.\u201d"}, {"pk": 2825754, "translation": "NET", "book": 1, "chapter": 35, "verse": 3, "text": "Let us go up at once to Bethel. Then I will make an altar there to God, who responded to me in my time of distress and has been with me wherever I went.\u201d", "comment": "tn Heb \u201cin the way in which I went.\u201d Jacob alludes here to God\u2019s promise to be with him (see Gen 28:20).
tn Heb \u201clet us arise and let us go up.\u201d The first cohortative gives the statement a sense of urgency.
tn The cohortative with the prefixed conjunction here indicates purpose or consequence.
tn Heb \u201cday of distress.\u201d See Ps 20:1 which utilizes similar language."}, {"pk": 2825755, "translation": "NET", "book": 1, "chapter": 35, "verse": 4, "text": "So they gave Jacob all the foreign gods that were in their possession and the rings that were in their ears. Jacob buried them under the oak near Shechem", "comment": "tn Heb \u201cin their hand.\u201d
tn Or \u201cterebinth.\u201d
sn Jacob buried them. On the burial of the gods, see E. Nielson, \u201cThe Burial of the Foreign Gods,\u201d ST 8 (1954/55): 102-22.
sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324)."}, {"pk": 2825756, "translation": "NET", "book": 1, "chapter": 35, "verse": 5, "text": "and they started on their journey. The surrounding cities were afraid of God, and they did not pursue the sons of Jacob.", "comment": "tn Heb \u201cand the fear of God was upon the cities which were round about them.\u201d The expression \u201cfear of God\u201d apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean \u201cfear from God,\u201d that is, fear which God placed in them (cf. NRSV \u201ca terror from God\u201d). Another option (3) is that the divine name is used as a superlative here, referring to \u201ctremendous fear\u201d (cf. NEB \u201cwere panic-stricken\u201d; NASB \u201ca great terror\u201d).
tn Heb \u201cand they journeyed.\u201d"}, {"pk": 2825757, "translation": "NET", "book": 1, "chapter": 35, "verse": 6, "text": "Jacob and all those who were with him arrived at Luz (that is, Bethel) in the land of Canaan.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cand Jacob came to Luz which is in the land of Canaan \u2013 it is Bethel \u2013 he and all the people who were with him.\u201d"}, {"pk": 2825758, "translation": "NET", "book": 1, "chapter": 35, "verse": 7, "text": "He built an altar there and named the place El Bethel because there God had revealed himself to him when he was fleeing from his brother.", "comment": "sn The name El-Bethel means \u201cGod of Bethel.\u201d
tn Heb \u201crevealed themselves.\u201d The verb \u05e0\u05b4\u05d2\u05b0\u05dc\u05d5\u05bc (niglu), translated \u201crevealed himself,\u201d is plural, even though one expects the singular form with the plural of majesty. Perhaps \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word \u201cknow\u201d in Gen 3:5."}, {"pk": 2825759, "translation": "NET", "book": 1, "chapter": 35, "verse": 8, "text": "(Deborah, Rebekah\u2019s nurse, died and was buried under the oak below Bethel; thus it was named Oak of Weeping.)", "comment": "tn \u201cand he called its name.\u201d There is no expressed subject, so the verb can be translated as passive.
sn Deborah. This woman had been Rebekah\u2019s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.
tn Or \u201cAllon Bacuth,\u201d if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah."}, {"pk": 2825760, "translation": "NET", "book": 1, "chapter": 35, "verse": 9, "text": "God appeared to Jacob again after he returned from Paddan Aram and blessed him."}, {"pk": 2825761, "translation": "NET", "book": 1, "chapter": 35, "verse": 10, "text": "God said to him, \u201cYour name is Jacob, but your name will no longer be called Jacob; Israel will be your name.\u201d So God named him Israel.", "comment": "tn Heb \u201cand he called his name Israel.\u201d The referent of the pronoun \u201che\u201d (God) has been specified in the translation for clarity.sn The name Israel means \u201cGod fights\u201d (although some interpret the meaning as \u201che fights [with] God\u201d). See Gen 32:28."}, {"pk": 2825762, "translation": "NET", "book": 1, "chapter": 35, "verse": 11, "text": "Then God said to him, \u201cI am the sovereign God. Be fruitful and multiply! A nation \u2014 even a company of nations \u2014 will descend from you; kings will be among your descendants!", "comment": "tn The name \u05d0\u05b5\u05dc \u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (\u2019el shadday, \u201cEl Shaddai\u201d) has often been translated \u201cGod Almighty,\u201d primarily because Jerome translated it omnipotens (\u201call powerful\u201d) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, \u201cThe Names Shaddai and Abram,\u201d JBL 54 (1935): 173-210; R. Gordis, \u201cThe Biblical Root sdy-sd,\u201d JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on \u201csovereign God\u201d in Gen 17:1.
tn Heb \u201cA nation and a company of nations will be from you and kings from your loins will come out.\u201dsn A nation\u2026will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3\u20134). Here, though, for the first time Jacob is promised kings as descendants."}, {"pk": 2825763, "translation": "NET", "book": 1, "chapter": 35, "verse": 12, "text": "The land I gave to Abraham and Isaac I will give to you. To your descendants I will also give this land.\u201d", "comment": "tn The Hebrew verb translated \u201cgave\u201d refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the Lord made it certain; but it has the sense \u201cpromised to give.\u201d
tn Heb \u201cand to your offspring after you.\u201d"}, {"pk": 2825764, "translation": "NET", "book": 1, "chapter": 35, "verse": 13, "text": "Then God went up from the place where he spoke with him.", "comment": "tn Heb \u201cwent up from upon him in the place.\u201d"}, {"pk": 2825765, "translation": "NET", "book": 1, "chapter": 35, "verse": 14, "text": "So Jacob set up a sacred stone pillar in the place where God spoke with him. He poured out a drink offering on it, and then he poured oil on it.", "comment": "tn Heb \u201cand Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone\u201d (see the notes on the term \u201csacred stone\u201d in Gen 28:18). This passage stands parallel to Gen 28:18\u201319, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.
tn The verb \u05e0\u05b8\u05e1\u05b7\u05da\u05b0 (nasakh) means \u201cto pour out, to make libations,\u201d and the noun \u05e0\u05b6\u05e1\u05b6\u05da\u05b0 (nesekh) is a \u201cdrink-offering,\u201d usually of wine or of blood. The verb \u05d9\u05b8\u05e6\u05b7\u05e7 (yatsaq) means \u201cto pour out,\u201d often of anointing oil, but of other elements as well."}, {"pk": 2825766, "translation": "NET", "book": 1, "chapter": 35, "verse": 15, "text": "Jacob named the place where God spoke with him Bethel.", "comment": "sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.
tn The name Bethel means \u201chouse of God\u201d in Hebrew.map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2825767, "translation": "NET", "book": 1, "chapter": 35, "verse": 16, "text": "They traveled on from Bethel, and when Ephrath was still some distance away, Rachel went into labor \u2014 and her labor was hard.", "comment": "tn Normally the verb would be translated \u201cshe gave birth,\u201d but because that obviously had not happened yet, it is better to translate the verb as ingressive, \u201cbegan to give birth\u201d (cf. NIV) or \u201cwent into labor.\u201d
tn Heb \u201cand there was still a stretch of the land to go to Ephrath.\u201d"}, {"pk": 2825768, "translation": "NET", "book": 1, "chapter": 35, "verse": 17, "text": "When her labor was at its hardest, the midwife said to her, \u201cDon\u2019t be afraid, for you are having another son.\u201d", "comment": "sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): \u201cmay he add\u201d another son.
tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there \u201cshe had hard labor,\u201d and here, \u201cher labor was at its hardest.\u201d Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273)."}, {"pk": 2825769, "translation": "NET", "book": 1, "chapter": 35, "verse": 18, "text": "With her dying breath, she named him Ben-Oni. But his father called him Benjamin instead.", "comment": "tn The disjunctive clause is contrastive.sn His father called him Benjamin. There was a preference for giving children good or positive names in the ancient world, and \u201cson of my suffering\u201d would not do (see the incident in 1 Chr 4:9\u201310), because it would be a reminder of the death of Rachel (in this connection, see also D. Daube, \u201cThe Night of Death,\u201d HTR 61 [1968]: 629-32). So Jacob named him Benjamin, which means \u201cson of the [or \u201cmy\u201d] right hand.\u201d The name Benjamin appears in the Mari texts. There have been attempts to connect this name to the resident tribe listed at Mari, \u201csons of the south\u201d (since the term \u201cright hand\u201d can also mean \u201csouth\u201d in Hebrew), but this assumes a different reading of the story. See J. Muilenburg, \u201cThe Birth of Benjamin,\u201d JBL 75 (1956): 194-201.
tn Heb \u201cin the going out of her life, for she was dying.\u201d Rachel named the child with her dying breath.
sn The name Ben-Oni means \u201cson of my suffering.\u201d It is ironic that Rachel\u2019s words to Jacob in Gen 30:1, \u201cGive me children or I\u2019ll die,\u201d take a different turn here, for it was having the child that brought about her death."}, {"pk": 2825770, "translation": "NET", "book": 1, "chapter": 35, "verse": 19, "text": "So Rachel died and was buried on the way to Ephrath (that is, Bethlehem).", "comment": "sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2825771, "translation": "NET", "book": 1, "chapter": 35, "verse": 20, "text": "Jacob set up a marker over her grave; it is the Marker of Rachel\u2019s Grave to this day.", "comment": "tn Or perhaps \u201cit is known as\u201d (cf. NEB).
tn Heb \u201cstanding stone.\u201d"}, {"pk": 2825772, "translation": "NET", "book": 1, "chapter": 35, "verse": 21, "text": "Then Israel traveled on and pitched his tent beyond Migdal Eder.", "comment": "sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds\u2019 fields near Bethlehem (the Hebrew name Migdal Eder means \u201ctower of the flock\u201d; see Mic 4:8) or located it near Solomon\u2019s pools."}, {"pk": 2825773, "translation": "NET", "book": 1, "chapter": 35, "verse": 22, "text": "While Israel was living in that land, Reuben had sexual relations with Bilhah, his father\u2019s concubine, and Israel heard about it. Jacob had twelve sons:", "comment": "tn Heb \u201cand Reuben went and lay with.\u201d The expression \u201clay with\u201d is a euphemism for having sexual intercourse.sn Reuben\u2019s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah\u2019s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father\u2019s concubine he would also be attempting to take over leadership of the clan \u2013 something Absalom foolishly attempted later on in Israel\u2019s history (2 Sam 16:21\u201322)."}, {"pk": 2825774, "translation": "NET", "book": 1, "chapter": 35, "verse": 23, "text": "The sons of Leah were Reuben, Jacob\u2019s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun."}, {"pk": 2825775, "translation": "NET", "book": 1, "chapter": 35, "verse": 24, "text": "The sons of Rachel were Joseph and Benjamin."}, {"pk": 2825776, "translation": "NET", "book": 1, "chapter": 35, "verse": 25, "text": "The sons of Bilhah, Rachel\u2019s servant, were Dan and Naphtali."}, {"pk": 2825777, "translation": "NET", "book": 1, "chapter": 35, "verse": 26, "text": "The sons of Zilpah, Leah\u2019s servant, were Gad and Asher. These were the sons of Jacob who were born to him in Paddan Aram."}, {"pk": 2825778, "translation": "NET", "book": 1, "chapter": 35, "verse": 27, "text": "So Jacob came back to his father Isaac in Mamre, to Kiriath Arba (that is, Hebron), where Abraham and Isaac had stayed.", "comment": "tn This is an adverbial accusative of location.
tn The Hebrew verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur), traditionally rendered \u201cto sojourn,\u201d refers to temporary settlement without ownership rights.
tn The name \u201cKiriath Arba\u201d is in apposition to the preceding name, \u201cMamre.\u201d"}, {"pk": 2825779, "translation": "NET", "book": 1, "chapter": 35, "verse": 28, "text": "Isaac lived to be 180 years old.", "comment": "tn Heb \u201cAnd the days of Isaac were one hundred and eighty years.\u201d"}, {"pk": 2825780, "translation": "NET", "book": 1, "chapter": 35, "verse": 29, "text": "Then Isaac breathed his last and joined his ancestors. He died an old man who had lived a full life. His sons Esau and Jacob buried him.", "comment": "tn Heb \u201cold and full of years.\u201d
tn Heb \u201cand Isaac expired and died and he was gathered to his people.\u201d In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead."}, {"pk": 2825781, "translation": "NET", "book": 1, "chapter": 36, "verse": 1, "text": "What follows is the account of Esau (also known as Edom).", "comment": "sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, \u201cThe Edomite King-List of Genesis 36:31\u201339 and 1 Chronicles 1:43\u201350,\u201d JTS 16 [1965]: 301-14; and W. J. Horowitz, \u201cWere There Twelve Horite Tribes?\u201d CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is \u201ctidied up\u201d before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, \u201csecular greatness in general grows up far more rapidly than spiritual greatness\u201d (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise."}, {"pk": 2825782, "translation": "NET", "book": 1, "chapter": 36, "verse": 2, "text": "Esau took his wives from the Canaanites: Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter of Zibeon the Hivite,", "comment": "tn Heb \u201cfrom the daughters of Canaan.\u201d
tn Heb \u201cdaughter,\u201d but see Gen 36:24\u201325."}, {"pk": 2825783, "translation": "NET", "book": 1, "chapter": 36, "verse": 3, "text": "in addition to Basemath the daughter of Ishmael and sister of Nebaioth."}, {"pk": 2825784, "translation": "NET", "book": 1, "chapter": 36, "verse": 4, "text": "Adah bore Eliphaz to Esau, Basemath bore Reuel,"}, {"pk": 2825785, "translation": "NET", "book": 1, "chapter": 36, "verse": 5, "text": "and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan."}, {"pk": 2825786, "translation": "NET", "book": 1, "chapter": 36, "verse": 6, "text": "Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from Jacob his brother", "comment": "tn Heb \u201cfrom before.\u201d"}, {"pk": 2825787, "translation": "NET", "book": 1, "chapter": 36, "verse": 7, "text": "because they had too many possessions to be able to stay together and the land where they had settled was not able to support them because of their livestock.", "comment": "tn Heb \u201cland of their settlements.\u201d"}, {"pk": 2825788, "translation": "NET", "book": 1, "chapter": 36, "verse": 8, "text": "So Esau (also known as Edom) lived in the hill country of Seir.", "comment": "tn Traditionally \u201cMount Seir,\u201d but in this case the expression \u05d1\u05bc\u05b0\u05d4\u05b7\u05e8 \u05e9\u05c2\u05b5\u05e2\u05b4\u05d9\u05e8 (b\u00ffhar se\u2019ir) refers to the hill country or highlands of Seir."}, {"pk": 2825789, "translation": "NET", "book": 1, "chapter": 36, "verse": 9, "text": "This is the account of Esau, the father of the Edomites, in the hill country of Seir.", "comment": "sn The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder."}, {"pk": 2825790, "translation": "NET", "book": 1, "chapter": 36, "verse": 10, "text": "These were the names of Esau\u2019s sons: Eliphaz, the son of Esau\u2019s wife Adah, and Reuel, the son of Esau\u2019s wife Basemath."}, {"pk": 2825791, "translation": "NET", "book": 1, "chapter": 36, "verse": 11, "text": "The sons of Eliphaz were: Teman, Omar, Zepho, Gatam, and Kenaz."}, {"pk": 2825792, "translation": "NET", "book": 1, "chapter": 36, "verse": 12, "text": "Timna, a concubine of Esau\u2019s son Eliphaz, bore Amalek to Eliphaz. These were the sons of Esau\u2019s wife Adah.", "comment": "tn Or \u201cgrandsons\u201d (NIV); \u201cdescendants\u201d (NEB)."}, {"pk": 2825793, "translation": "NET", "book": 1, "chapter": 36, "verse": 13, "text": "These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons of Esau\u2019s wife Basemath.", "comment": "tn Or \u201cgrandsons\u201d (NIV); \u201cdescendants\u201d (NEB)."}, {"pk": 2825794, "translation": "NET", "book": 1, "chapter": 36, "verse": 14, "text": "These were the sons of Esau\u2019s wife Oholibamah the daughter of Anah and granddaughter of Zibeon: She bore Jeush, Jalam, and Korah to Esau.", "comment": "tn Heb \u201cdaughter,\u201d but see Gen 36:24\u201325."}, {"pk": 2825795, "translation": "NET", "book": 1, "chapter": 36, "verse": 15, "text": "These were the chiefs among the descendants of Esau, the sons of Eliphaz, Esau\u2019s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz,", "comment": "tn Or \u201csons.\u201d
tn Or \u201cclan leaders\u201d (so also throughout this chapter)."}, {"pk": 2825796, "translation": "NET", "book": 1, "chapter": 36, "verse": 16, "text": "chief Korah, chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons of Adah.", "comment": "tn Or \u201cgrandsons\u201d (NIV); \u201cdescendants\u201d (NEB).
tc The Samaritan Pentateuch omits the name \u201cKorah\u201d (see v. 11 and 1 Chr 1:36)."}, {"pk": 2825797, "translation": "NET", "book": 1, "chapter": 36, "verse": 17, "text": "These were the sons of Esau\u2019s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons of Esau\u2019s wife Basemath.", "comment": "tn Or \u201cgrandsons\u201d (NIV); \u201cdescendants\u201d (NEB)."}, {"pk": 2825798, "translation": "NET", "book": 1, "chapter": 36, "verse": 18, "text": "These were the sons of Esau\u2019s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau\u2019s wife Oholibamah, the daughter of Anah."}, {"pk": 2825799, "translation": "NET", "book": 1, "chapter": 36, "verse": 19, "text": "These were the sons of Esau (also known as Edom), and these were their chiefs."}, {"pk": 2825800, "translation": "NET", "book": 1, "chapter": 36, "verse": 20, "text": "These were the sons of Seir the Horite, who were living in the land: Lotan, Shobal, Zibeon, Anah,", "comment": "sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. \u201cSeir\u201d is both the name of the place and the name of the ancestor of these tribes. The name \u201cHorite\u201d is probably not to be identified with \u201cHurrian.\u201d The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development)."}, {"pk": 2825801, "translation": "NET", "book": 1, "chapter": 36, "verse": 21, "text": "Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants of Seir in the land of Edom.", "comment": "tn Or \u201csons.\u201d"}, {"pk": 2825802, "translation": "NET", "book": 1, "chapter": 36, "verse": 22, "text": "The sons of Lotan were Hori and Homam; Lotan\u2019s sister was Timna.", "comment": "tn Heb \u201cHemam\u201d; this is probably a variant spelling of \u201cHomam\u201d (1 Chr 1:39); cf. NRSV, NLT \u201cHeman.\u201d"}, {"pk": 2825803, "translation": "NET", "book": 1, "chapter": 36, "verse": 23, "text": "These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam.", "comment": "tn This name is given as \u201cShephi\u201d in 1 Chr 1:40."}, {"pk": 2825804, "translation": "NET", "book": 1, "chapter": 36, "verse": 24, "text": "These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs in the wilderness as he pastured the donkeys of his father Zibeon).", "comment": "tn The meaning of this Hebrew term is uncertain; Syriac reads \u201cwater\u201d and Vulgate reads \u201chot water.\u201d"}, {"pk": 2825805, "translation": "NET", "book": 1, "chapter": 36, "verse": 25, "text": "These were the children of Anah: Dishon and Oholibamah, the daughter of Anah.", "comment": "tn Heb \u201csons,\u201d but since a daughter is included in the list, the word must be translated \u201cchildren.\u201d"}, {"pk": 2825806, "translation": "NET", "book": 1, "chapter": 36, "verse": 26, "text": "These were the sons of Dishon: Hemdan, Eshban, Ithran, and Keran.", "comment": "tn Heb \u201cDishan,\u201d but this must be either a scribal error or variant spelling, since \u201cDishan\u201d is mentioned in v. 28 (see also v. 21)."}, {"pk": 2825807, "translation": "NET", "book": 1, "chapter": 36, "verse": 27, "text": "These were the sons of Ezer: Bilhan, Zaavan, and Akan."}, {"pk": 2825808, "translation": "NET", "book": 1, "chapter": 36, "verse": 28, "text": "These were the sons of Dishan: Uz and Aran."}, {"pk": 2825809, "translation": "NET", "book": 1, "chapter": 36, "verse": 29, "text": "These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah,"}, {"pk": 2825810, "translation": "NET", "book": 1, "chapter": 36, "verse": 30, "text": "chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir."}, {"pk": 2825811, "translation": "NET", "book": 1, "chapter": 36, "verse": 31, "text": "These were the kings who reigned in the land of Edom before any king ruled over the Israelites:", "comment": "tn Or perhaps \u201cbefore any Israelite king ruled over [them].\u201d"}, {"pk": 2825812, "translation": "NET", "book": 1, "chapter": 36, "verse": 32, "text": "Bela the son of Beor reigned in Edom; the name of his city was Dinhabah."}, {"pk": 2825813, "translation": "NET", "book": 1, "chapter": 36, "verse": 33, "text": "When Bela died, Jobab the son of Zerah from Bozrah reigned in his place."}, {"pk": 2825814, "translation": "NET", "book": 1, "chapter": 36, "verse": 34, "text": "When Jobab died, Husham from the land of the Temanites reigned in his place."}, {"pk": 2825815, "translation": "NET", "book": 1, "chapter": 36, "verse": 35, "text": "When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith."}, {"pk": 2825816, "translation": "NET", "book": 1, "chapter": 36, "verse": 36, "text": "When Hadad died, Samlah from Masrekah reigned in his place."}, {"pk": 2825817, "translation": "NET", "book": 1, "chapter": 36, "verse": 37, "text": "When Samlah died, Shaul from Rehoboth by the River reigned in his place.", "comment": "tn Typically the Hebrew expression \u201cthe River\u201d refers to the Euphrates River, but it is not certain whether that is the case here. Among the modern English versions which take this as a reference to the Euphrates are NASB, NCV, NRSV, CEV, NLT. Cf. NAB, TEV \u201cRehoboth-on-the-River.\u201d"}, {"pk": 2825818, "translation": "NET", "book": 1, "chapter": 36, "verse": 38, "text": "When Shaul died, Baal-Hanan the son of Achbor reigned in his place."}, {"pk": 2825819, "translation": "NET", "book": 1, "chapter": 36, "verse": 39, "text": "When Baal-Hanan the son of Achbor died, Hadad reigned in his place; the name of his city was Pau. His wife\u2019s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.", "comment": "tc Most mss of the MT read \u201cHadar\u201d here; \u201cHadad\u201d is the reading found in some Hebrew mss, the Samaritan Pentateuch, and Syriac (cf. also 1 Chr 1:50).
tn The name of the city is given as \u201cPai\u201d in 1 Chr 1:50."}, {"pk": 2825820, "translation": "NET", "book": 1, "chapter": 36, "verse": 40, "text": "These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth,"}, {"pk": 2825821, "translation": "NET", "book": 1, "chapter": 36, "verse": 41, "text": "chief Oholibamah, chief Elah, chief Pinon,"}, {"pk": 2825822, "translation": "NET", "book": 1, "chapter": 36, "verse": 42, "text": "chief Kenaz, chief Teman, chief Mibzar,"}, {"pk": 2825823, "translation": "NET", "book": 1, "chapter": 36, "verse": 43, "text": "chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements in the land they possessed. This was Esau, the father of the Edomites.", "comment": "tn Or perhaps \u201cterritories\u201d; Heb \u201cdwelling places.\u201d"}, {"pk": 2825824, "translation": "NET", "book": 1, "chapter": 37, "verse": 1, "text": "But Jacob lived in the land where his father had stayed, in the land of Canaan.", "comment": "sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob \u2013 that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.
tn Heb \u201cthe land of the sojournings of his father.\u201d"}, {"pk": 2825825, "translation": "NET", "book": 1, "chapter": 37, "verse": 2, "text": "This is the account of Jacob. Joseph, his seventeen-year-old son, was taking care of the flocks with his brothers. Now he was a youngster working with the sons of Bilhah and Zilpah, his father\u2019s wives. Joseph brought back a bad report about them to their father.", "comment": "tn Heb \u201ctheir bad report.\u201d The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light \u2013 not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular \u2013 and so he will eventually be given authority over greater things.
tn Or perhaps \u201ca helper.\u201d The significance of this statement is unclear. It may mean \u201cnow the lad was with,\u201d or it may suggest Joseph was like a servant to them.
tn Heb \u201cand he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.\u201d
tn Or \u201ctending\u201d; Heb \u201cshepherding\u201d or \u201cfeeding.\u201d
tn Heb \u201ca son of seventeen years.\u201d The word \u201cson\u201d is in apposition to the name \u201cJoseph.\u201d"}, {"pk": 2825826, "translation": "NET", "book": 1, "chapter": 37, "verse": 3, "text": "Now Israel loved Joseph more than all his sons because he was a son born to him late in life, and he made a special tunic for him.", "comment": "tn Heb \u201ca son of old age was he to him.\u201d This expression means \u201ca son born to him when he [i.e., Jacob] was old.\u201d
tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.
tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers\u2019 animosity toward Joseph.sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac \u2013 parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel\u2019s son Joseph."}, {"pk": 2825827, "translation": "NET", "book": 1, "chapter": 37, "verse": 4, "text": "When Joseph\u2019s brothers saw that their father loved him more than any of them, they hated Joseph and were not able to speak to him kindly.", "comment": "tn Heb \u201cspeak to him for peace.\u201d
tn Heb \u201chis\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cof his brothers.\u201d This is redundant in contemporary English and has been replaced in the translation by the pronoun \u201cthem.\u201d
tn Heb \u201chim\u201d; the referent (Joseph) has been specified in the translation for clarity."}, {"pk": 2825828, "translation": "NET", "book": 1, "chapter": 37, "verse": 5, "text": "Joseph had a dream, and when he told his brothers about it, they hated him even more.", "comment": "tn Heb \u201cand he\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cdreamed a dream.\u201d
tn The construction uses a hendiadys, \u201cthey added to hate,\u201d meaning they hated him even more.
sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family."}, {"pk": 2825829, "translation": "NET", "book": 1, "chapter": 37, "verse": 6, "text": "He said to them, \u201cListen to this dream I had:", "comment": "tn Heb \u201chear this dream which I dreamed.\u201d"}, {"pk": 2825830, "translation": "NET", "book": 1, "chapter": 37, "verse": 7, "text": "There we were, binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down to it!\u201d", "comment": "tn All three clauses in this dream report begin with \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, \u201cand look\u201d), which lends vividness to the report. This is represented in the translation by the expression \u201cthere we were.\u201d
tn The verb means \u201cto bow down to the ground.\u201d It is used to describe worship and obeisance to masters."}, {"pk": 2825831, "translation": "NET", "book": 1, "chapter": 37, "verse": 8, "text": "Then his brothers asked him, \u201cDo you really think you will rule over us or have dominion over us?\u201d They hated him even more because of his dream and because of what he said.", "comment": "tn Heb \u201cRuling, will you rule over us, or reigning, will you reign over us?\u201d The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph\u2019s brothers said, \u201cYou don\u2019t really think you will rule over us, do you? You don\u2019t really think you will have dominion over us, do you?\u201d
sn The response of Joseph\u2019s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness \u2013 they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God\u2019s way of revealing it.
tn This construction is identical to the one in Gen 37:5."}, {"pk": 2825832, "translation": "NET", "book": 1, "chapter": 37, "verse": 9, "text": "Then he had another dream, and told it to his brothers. \u201cLook,\u201d he said. \u201cI had another dream. The sun, the moon, and eleven stars were bowing down to me.\u201d", "comment": "tn Heb \u201cand he said, \u2018Look.\u2019\u201d The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), which lends vividness to the report.
tn Heb \u201cAnd he dreamed yet another dream.\u201d"}, {"pk": 2825833, "translation": "NET", "book": 1, "chapter": 37, "verse": 10, "text": "When he told his father and his brothers, his father rebuked him, saying, \u201cWhat is this dream that you had? Will I, your mother, and your brothers really come and bow down to you?\u201d", "comment": "sn The question What is this dream that you had? expresses Jacob\u2019s dismay at what he perceives to be Joseph\u2019s audacity.
tn Heb \u201cComing, will we come, I and your mother and your brothers, to bow down to you to the ground?\u201d The verb \u201ccome\u201d is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, \u201cYou don\u2019t really think we will come\u2026to bow down\u2026do you?\u201d"}, {"pk": 2825834, "translation": "NET", "book": 1, "chapter": 37, "verse": 11, "text": "His brothers were jealous of him, but his father kept in mind what Joseph said.", "comment": "sn Joseph\u2019s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.
tn Heb \u201ckept the word.\u201d The referent of the Hebrew term \u201cword\u201d has been specified as \u201cwhat Joseph said\u201d in the translation for clarity, and the words \u201cin mind\u201d have been supplied for stylistic reasons."}, {"pk": 2825835, "translation": "NET", "book": 1, "chapter": 37, "verse": 12, "text": "When his brothers had gone to graze their father\u2019s flocks near Shechem,"}, {"pk": 2825836, "translation": "NET", "book": 1, "chapter": 37, "verse": 13, "text": "Israel said to Joseph, \u201cYour brothers are grazing the flocks near Shechem. Come, I will send you to them.\u201d \u201cI\u2019m ready,\u201d Joseph replied.", "comment": "tn Heb \u201cand he said, \u2018Here I am.\u2019\u201d The referent of the pronoun \u201che\u201d (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
tn The text uses an interrogative clause: \u201cAre not your brothers,\u201d which means \u201cyour brothers are.\u201d
sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands."}, {"pk": 2825837, "translation": "NET", "book": 1, "chapter": 37, "verse": 14, "text": "So Jacob said to him, \u201cGo now and check on the welfare of your brothers and of the flocks, and bring me word.\u201d So Jacob sent him from the valley of Hebron.", "comment": "tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201csee.\u201d
tn Heb \u201cpeace.\u201d"}, {"pk": 2825838, "translation": "NET", "book": 1, "chapter": 37, "verse": 15, "text": "When Joseph reached Shechem, a man found him wandering in the field, so the man asked him, \u201cWhat are you looking for?\u201d", "comment": "tn Heb \u201cand he [i.e., Joseph] went to Shechem.\u201d The referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cand a man found him and look, he was wandering in the field.\u201d By the use of \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, \u201cand look\u201d), the narrator invites the reader to see the action through this unnamed man\u2019s eyes."}, {"pk": 2825839, "translation": "NET", "book": 1, "chapter": 37, "verse": 16, "text": "He replied, \u201cI\u2019m looking for my brothers. Please tell me where they are grazing their flocks.\u201d", "comment": "tn The imperative in this sentence has more of the nuance of a request than a command."}, {"pk": 2825840, "translation": "NET", "book": 1, "chapter": 37, "verse": 17, "text": "The man said, \u201cThey left this area, for I heard them say, \u2018Let\u2019s go to Dothan.\u2019\u201d So Joseph went after his brothers and found them at Dothan.", "comment": "tn Heb \u201cthey traveled from this place.\u201d"}, {"pk": 2825841, "translation": "NET", "book": 1, "chapter": 37, "verse": 18, "text": "Now Joseph\u2019s brothers saw him from a distance, and before he reached them, they plotted to kill him.", "comment": "tn Heb \u201cand they\u201d; the referent (Joseph\u2019s brothers) has been specified in the translation for clarity."}, {"pk": 2825842, "translation": "NET", "book": 1, "chapter": 37, "verse": 19, "text": "They said to one another, \u201cHere comes this master of dreams!", "comment": "tn Heb \u201cLook, this master of dreams is coming.\u201d The brothers\u2019 words have a sarcastic note and indicate that they resent his dreams."}, {"pk": 2825843, "translation": "NET", "book": 1, "chapter": 37, "verse": 20, "text": "Come now, let\u2019s kill him, throw him into one of the cisterns, and then say that a wild animal ate him. Then we\u2019ll see how his dreams turn out!\u201d", "comment": "tn The Hebrew word can sometimes carry the nuance \u201cevil,\u201d but when used of an animal it refers to a dangerous wild animal.
tn Heb \u201cwhat his dreams will be.\u201d"}, {"pk": 2825844, "translation": "NET", "book": 1, "chapter": 37, "verse": 21, "text": "When Reuben heard this, he rescued Joseph from their hands, saying, \u201cLet\u2019s not take his life!\u201d", "comment": "sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
tn Heb \u201chim\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cand he said.\u201d
tn Heb \u201cwe must not strike him down [with respect to] life.\u201d"}, {"pk": 2825845, "translation": "NET", "book": 1, "chapter": 37, "verse": 22, "text": "Reuben continued, \u201cDon\u2019t shed blood! Throw him into this cistern that is here in the wilderness, but don\u2019t lay a hand on him.\u201d (Reuben said this so he could rescue Joseph from them and take him back to his father.)", "comment": "tn Heb \u201chim\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cand Reuben said to them.\u201d
sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben\u2019s words.
tn The words \u201cReuben said this\u201d are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
tn Heb \u201cfrom their hands\u201d (cf. v. 21). This expression has been translated as \u201cthem\u201d here for stylistic reasons."}, {"pk": 2825846, "translation": "NET", "book": 1, "chapter": 37, "verse": 23, "text": "When Joseph reached his brothers, they stripped him of his tunic, the special tunic that he wore.", "comment": "tn Heb \u201cJoseph\u201d; the proper name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons."}, {"pk": 2825847, "translation": "NET", "book": 1, "chapter": 37, "verse": 24, "text": "Then they took him and threw him into the cistern. (Now the cistern was empty; there was no water in it.)", "comment": "tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened."}, {"pk": 2825848, "translation": "NET", "book": 1, "chapter": 37, "verse": 25, "text": "When they sat down to eat their food, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt.", "comment": "tn Heb \u201clifted up their eyes.\u201d
tn Heb \u201cand their camels were carrying spices, balm, and myrrh, going to go down to Egypt.\u201d
tn Heb \u201cand they saw and look.\u201d By the use of \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, \u201cand look\u201d), the narrator invites the reader to see the event through the eyes of the brothers."}, {"pk": 2825849, "translation": "NET", "book": 1, "chapter": 37, "verse": 26, "text": "Then Judah said to his brothers, \u201cWhat profit is there if we kill our brother and cover up his blood?"}, {"pk": 2825850, "translation": "NET", "book": 1, "chapter": 37, "verse": 27, "text": "Come, let\u2019s sell him to the Ishmaelites, but let\u2019s not lay a hand on him, for after all, he is our brother, our own flesh.\u201d His brothers agreed.", "comment": "tn Heb \u201clistened.\u201d
tn Heb \u201clet not our hand be upon him.\u201d"}, {"pk": 2825851, "translation": "NET", "book": 1, "chapter": 37, "verse": 28, "text": "So when the Midianite merchants passed by, Joseph\u2019s brothers pulled him out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites then took Joseph to Egypt.", "comment": "tn Heb \u201cJoseph\u201d (both here and in the following clause); the proper name has been replaced both times by the pronoun \u201chim\u201d in the translation for stylistic reasons.
sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
tn Heb \u201cthey drew and they lifted up.\u201d The referent (Joseph\u2019s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).
tn Heb \u201cthey\u201d; the referent (the Ishmaelites) has been specified in the translation for clarity."}, {"pk": 2825852, "translation": "NET", "book": 1, "chapter": 37, "verse": 29, "text": "Later Reuben returned to the cistern to find that Joseph was not in it! He tore his clothes,", "comment": "tn Heb \u201cand look, Joseph was not in the cistern.\u201d By the use of \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, \u201cand look\u201d), the narrator invites the reader to see the situation through Reuben\u2019s eyes."}, {"pk": 2825853, "translation": "NET", "book": 1, "chapter": 37, "verse": 30, "text": "returned to his brothers, and said, \u201cThe boy isn\u2019t there! And I, where can I go?\u201d"}, {"pk": 2825854, "translation": "NET", "book": 1, "chapter": 37, "verse": 31, "text": "So they took Joseph\u2019s tunic, killed a young goat, and dipped the tunic in the blood.", "comment": "sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family."}, {"pk": 2825855, "translation": "NET", "book": 1, "chapter": 37, "verse": 32, "text": "Then they brought the special tunic to their father and said, \u201cWe found this. Determine now whether it is your son\u2019s tunic or not.\u201d", "comment": "tn Heb \u201cand they sent the special tunic and they brought [it] to their father.\u201d The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read \u201cand they came.\u201d In this case, they sent the tunic on ahead."}, {"pk": 2825856, "translation": "NET", "book": 1, "chapter": 37, "verse": 33, "text": "He recognized it and exclaimed, \u201cIt is my son\u2019s tunic! A wild animal has eaten him! Joseph has surely been torn to pieces!\u201d", "comment": "sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat\u2019s blood was the only deception needed."}, {"pk": 2825857, "translation": "NET", "book": 1, "chapter": 37, "verse": 34, "text": "Then Jacob tore his clothes, put on sackcloth, and mourned for his son many days.", "comment": "tn Heb \u201cand put sackcloth on his loins.\u201d"}, {"pk": 2825858, "translation": "NET", "book": 1, "chapter": 37, "verse": 35, "text": "All his sons and daughters stood by him to console him, but he refused to be consoled. \u201cNo,\u201d he said, \u201cI will go to the grave mourning my son.\u201d So Joseph\u2019s father wept for him.", "comment": "tn Heb \u201cand he said, \u2018Indeed I will go down to my son mourning to Sheol.\u2019\u201d Sheol was viewed as the place where departed spirits went after death.
tn Heb \u201carose, stood\u201d; which here suggests that they stood by him in his time of grief.
tn Heb \u201chis\u201d; the referent (Joseph) has been specified in the translation for clarity."}, {"pk": 2825859, "translation": "NET", "book": 1, "chapter": 37, "verse": 36, "text": "Now in Egypt the Midianites sold Joseph to Potiphar, one of Pharaoh\u2019s officials, the captain of the guard.", "comment": "tn Heb \u201chim\u201d; the referent (Joseph) has been specified in the translation for clarity.
sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
tn The disjunctive clause formally signals closure for this episode of Joseph\u2019s story, which will be resumed in Gen 39.
tc The MT spells the name of the merchants as \u05de\u05b0\u05d3\u05b8\u05e0\u05b4\u05d9\u05dd (m\u00ffdanim, \u201cMedanites\u201d) rather than \u05de\u05b4\u05d3\u05b0\u05d9\u05b8\u05e0\u05b4\u05d9\u05dd (midyanim, \u201cMidianites\u201d) as in v. 28. It is likely that the MT is corrupt at this point, with the letter yod (\u05d9) being accidentally omitted. The LXX, Vulgate, Samaritan Pentateuch, and Syriac read \u201cMidianites\u201d here. Some prefer to read \u201cMedanites\u201d both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading \u201cMidianites.\u201d"}, {"pk": 2825860, "translation": "NET", "book": 1, "chapter": 38, "verse": 1, "text": "At that time Judah left his brothers and stayed with an Adullamite man named Hirah.", "comment": "tn Heb \u201ca man, an Adullamite.\u201d
tn Heb \u201cand he turned aside unto.\u201d
tn Heb \u201cwent down from.\u201d"}, {"pk": 2825861, "translation": "NET", "book": 1, "chapter": 38, "verse": 2, "text": "There Judah saw the daughter of a Canaanite man named Shua. Judah acquired her as a wife and had marital relations with her.", "comment": "tn Heb \u201cand his name was Shua.\u201d
tn Heb \u201cand he went to her.\u201d This expression is a euphemism for sexual intercourse.
tn Heb \u201cand he took her.\u201d
tn Heb \u201ca man, a Canaanite.\u201d"}, {"pk": 2825862, "translation": "NET", "book": 1, "chapter": 38, "verse": 3, "text": "She became pregnant and had a son. Judah named him Er.", "comment": "tc Some mss read this verb as feminine, \u201cshe called,\u201d to match the pattern of the next two verses. But the MT, \u201che called,\u201d should probably be retained as the more difficult reading.tn Heb \u201cand he called his name.\u201d The referent (Judah) has been specified in the translation for clarity.
tn Or \u201cshe conceived\u201d (also in the following verse)."}, {"pk": 2825863, "translation": "NET", "book": 1, "chapter": 38, "verse": 4, "text": "She became pregnant again and had another son, whom she named Onan."}, {"pk": 2825864, "translation": "NET", "book": 1, "chapter": 38, "verse": 5, "text": "Then she had yet another son, whom she named Shelah. She gave birth to him in Kezib.", "comment": "tn Or \u201cand he [i.e., Judah] was in Kezib when she gave birth to him.\u201d
tn Heb \u201cand she added again and she gave birth.\u201d The first verb and the adverb emphasize that she gave birth once more."}, {"pk": 2825865, "translation": "NET", "book": 1, "chapter": 38, "verse": 6, "text": "Judah acquired a wife for Er his firstborn; her name was Tamar.", "comment": "tn Heb \u201cand Judah took.\u201d"}, {"pk": 2825866, "translation": "NET", "book": 1, "chapter": 38, "verse": 7, "text": "But Er, Judah\u2019s firstborn, was evil in the LORD\u2019s sight, so the LORD killed him."}, {"pk": 2825867, "translation": "NET", "book": 1, "chapter": 38, "verse": 8, "text": "Then Judah said to Onan, \u201cHave sexual relations with your brother\u2019s wife and fulfill the duty of a brother-in-law to her so that you may raise up a descendant for your brother.\u201d", "comment": "tn Heb \u201cgo to.\u201d The expression is a euphemism for sexual intercourse.
sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, \u201cLevirate Marriage in Israel,\u201d JBL 59 (1940): 23-33.
tn The imperative with the prefixed conjunction here indicates purpose."}, {"pk": 2825868, "translation": "NET", "book": 1, "chapter": 38, "verse": 9, "text": "But Onan knew that the child would not be considered his. So whenever he had sexual relations with his brother\u2019s wife, he withdrew prematurely so as not to give his brother a descendant.", "comment": "tn Heb \u201coffspring.\u201d
tn Heb \u201che went to.\u201d This expression is a euphemism for sexual intercourse.
tn The construction shows that this was a repeated practice and not merely one action.sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.
tn Heb \u201cwould not be his,\u201d that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
tn Heb \u201che spoiled [his semen] to the ground.\u201d Onan withdrew prematurely and ejaculated on the ground to prevent his brother\u2019s widow from becoming pregnant."}, {"pk": 2825869, "translation": "NET", "book": 1, "chapter": 38, "verse": 10, "text": "What he did was evil in the LORD\u2019s sight, so the LORD killed him too.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2825870, "translation": "NET", "book": 1, "chapter": 38, "verse": 11, "text": "Then Judah said to his daughter-in-law Tamar, \u201cLive as a widow in your father\u2019s house until Shelah my son grows up.\u201d For he thought, \u201cI don\u2019t want him to die like his brothers.\u201d So Tamar went and lived in her father\u2019s house.", "comment": "tn Heb \u201cOtherwise he will die, also he, like his brothers.\u201dsn I don\u2019t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.
tn Heb \u201csaid.\u201d"}, {"pk": 2825871, "translation": "NET", "book": 1, "chapter": 38, "verse": 12, "text": "After some time Judah\u2019s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with his friend Hirah the Adullamite.", "comment": "sn After some time. There is not enough information in the narrative to know how long this was. The text says \u201cthe days increased.\u201d It was long enough for Shelah to mature and for Tamar to realize she would not have him.
tn Heb \u201cand he went up to the shearers of his sheep, he and.\u201d"}, {"pk": 2825872, "translation": "NET", "book": 1, "chapter": 38, "verse": 13, "text": "Tamar was told, \u201cLook, your father-in-law is going up to Timnah to shear his sheep.\u201d", "comment": "tn Heb \u201cAnd it was told to Tamar, saying.\u201d
tn The active participle indicates the action was in progress or about to begin."}, {"pk": 2825873, "translation": "NET", "book": 1, "chapter": 38, "verse": 14, "text": "So she removed her widow\u2019s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because she saw that she had not been given to Shelah as a wife, even though he had now grown up.)", "comment": "tn Heb \u201cshe saw that Shelah had grown up, but she was not given to him as a wife.\u201d
tn The Hebrew text simply has \u201cbecause,\u201d connecting this sentence to what precedes. For stylistic reasons the words \u201cshe did this\u201d are supplied in the translation and a new sentence begun."}, {"pk": 2825874, "translation": "NET", "book": 1, "chapter": 38, "verse": 15, "text": "When Judah saw her, he thought she was a prostitute because she had covered her face.", "comment": "tn Heb \u201che reckoned her for a prostitute,\u201d which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan."}, {"pk": 2825875, "translation": "NET", "book": 1, "chapter": 38, "verse": 16, "text": "He turned aside to her along the road and said, \u201cCome on! I want to have sex with you.\u201d (He did not realize it was his daughter-in-law.) She asked, \u201cWhat will you give me in exchange for having sex with you?\u201d", "comment": "tn Heb \u201cfor he did not know that.\u201d
tn Heb \u201cI will go to you.\u201d The imperfect verbal form probably indicates his desire here. The expression \u201cgo to\u201d is a euphemism for sexual intercourse.
tn Heb \u201cwhen you come to me.\u201d This expression is a euphemism for sexual intercourse."}, {"pk": 2825876, "translation": "NET", "book": 1, "chapter": 38, "verse": 17, "text": "He replied, \u201cI\u2019ll send you a young goat from the flock.\u201d She asked, \u201cWill you give me a pledge until you send it?\u201d", "comment": "tn Heb \u201cuntil you send.\u201d"}, {"pk": 2825877, "translation": "NET", "book": 1, "chapter": 38, "verse": 18, "text": "He said, \u201cWhat pledge should I give you?\u201d She replied, \u201cYour seal, your cord, and the staff that\u2019s in your hand.\u201d So he gave them to her and had sex with her. She became pregnant by him.", "comment": "tn Heb \u201cand he went to her.\u201d This expression is a euphemism for sexual intercourse."}, {"pk": 2825878, "translation": "NET", "book": 1, "chapter": 38, "verse": 19, "text": "She left immediately, removed her veil, and put on her widow\u2019s clothes.", "comment": "tn Heb \u201cand she arose and left,\u201d the first verb in the pair emphasizing that she wasted no time."}, {"pk": 2825879, "translation": "NET", "book": 1, "chapter": 38, "verse": 20, "text": "Then Judah had his friend Hirah the Adullamite take a young goat to get back from the woman the items he had given in pledge, but Hirah could not find her.", "comment": "tn Heb \u201che\u201d; the referent (Judah\u2019s friend Hirah the Adullamite) has been specified in the translation for clarity.
tn Heb \u201csent by the hand of his friend.\u201d Here the name of the friend (\u201cHirah\u201d) has been included in the translation for clarity.
tn Heb \u201cto receive the pledge from the woman\u2019s hand.\u201d"}, {"pk": 2825880, "translation": "NET", "book": 1, "chapter": 38, "verse": 21, "text": "He asked the men who were there, \u201cWhere is the cult prostitute who was at Enaim by the road?\u201d But they replied, \u201cThere has been no cult prostitute here.\u201d", "comment": "tn Heb \u201cthe men of her place,\u201d that is, who lived at the place where she had been.
sn The Hebrew noun translated \u201ccult prostitute\u201d is derived from a verb meaning \u201cto be set apart; to be distinct.\u201d Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, \u201cCultic Prostitution,\u201d Orient and Occident (AOAT), 213-23."}, {"pk": 2825881, "translation": "NET", "book": 1, "chapter": 38, "verse": 22, "text": "So he returned to Judah and said, \u201cI couldn\u2019t find her. Moreover, the men of the place said, \u2018There has been no cult prostitute here.\u2019\u201d"}, {"pk": 2825882, "translation": "NET", "book": 1, "chapter": 38, "verse": 23, "text": "Judah said, \u201cLet her keep the things for herself. Otherwise we will appear to be dishonest. I did indeed send this young goat, but you couldn\u2019t find her.\u201d", "comment": "tn Heb \u201cwe will become contemptible.\u201d The Hebrew word \u05d1\u05bc\u05d5\u05bc\u05d6 (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.
tn The words \u201cthe things\u201d have been supplied in the translation for stylistic reasons."}, {"pk": 2825883, "translation": "NET", "book": 1, "chapter": 38, "verse": 24, "text": "After three months Judah was told, \u201cYour daughter-in-law Tamar has turned to prostitution, and as a result she has become pregnant.\u201d Judah said, \u201cBring her out and let her be burned!\u201d", "comment": "tn Or \u201chas been sexually promiscuous.\u201d The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
tn Heb \u201cit was told to Judah, saying.\u201d
tn Heb \u201cand also look, she is with child by prostitution.\u201d"}, {"pk": 2825884, "translation": "NET", "book": 1, "chapter": 38, "verse": 25, "text": "While they were bringing her out, she sent word to her father-in-law: \u201cI am pregnant by the man to whom these belong.\u201d Then she said, \u201cIdentify the one to whom the seal, cord, and staff belong.\u201d", "comment": "tn Or \u201c recognize; note.\u201d This same Hebrew verb (\u05e0\u05b8\u05db\u05b7\u05e8, nakhar) is used at the beginning of v. 26, where it is translated \u201crecognized.\u201d
tn Heb \u201cshe was being brought out and she sent.\u201d The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
tn Heb \u201cwho these to him.\u201d"}, {"pk": 2825885, "translation": "NET", "book": 1, "chapter": 38, "verse": 26, "text": "Judah recognized them and said, \u201cShe is more upright than I am, because I wouldn\u2019t give her to Shelah my son.\u201d He did not have sexual relations with her again.", "comment": "tn Heb \u201cand he did not add again to know her.\u201d Here \u201cknow\u201d is a euphemism for sexual intercourse.
tn Traditionally \u201cmore righteous\u201d; cf. NCV, NRSV, NLT \u201cmore in the right.\u201dsn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah\u2019s line. When she was not given Shelah and Judah\u2019s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, \u201cThe Wronged Woman Righted: An Analysis of Genesis 38,\u201d HTR 72 (1979): 143-48."}, {"pk": 2825886, "translation": "NET", "book": 1, "chapter": 38, "verse": 27, "text": "When it was time for her to give birth, there were twins in her womb."}, {"pk": 2825887, "translation": "NET", "book": 1, "chapter": 38, "verse": 28, "text": "While she was giving birth, one child put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, \u201cThis one came out first.\u201d", "comment": "tn The word \u201cchild\u201d has been supplied in the translation for stylistic reasons."}, {"pk": 2825888, "translation": "NET", "book": 1, "chapter": 38, "verse": 29, "text": "But then he drew back his hand, and his brother came out before him. She said, \u201cHow you have broken out of the womb!\u201d So he was named Perez.", "comment": "tn Heb \u201cHow you have made a breach for yourself!\u201d The Hebrew verb translated \u201cmake a breach\u201d frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, \u201che who breaks through.\u201d
sn The name Perez means \u201che who breaks through,\u201d referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar\u2019s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God\u2019s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah\u2019s own family, affirming that the elder will serve the younger, and that Joseph\u2019s leadership could not so easily be set aside. See J. Goldin, \u201cThe Youngest Son; or, Where Does Genesis 38 Belong?\u201d JBL 96 (1977): 27-44.
tn Heb \u201cLook, his brother came out.\u201d By the use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), the narrator invites the reader to view the scene through the midwife\u2019s eyes. The words \u201cbefore him\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2825889, "translation": "NET", "book": 1, "chapter": 38, "verse": 30, "text": "Afterward his brother came out \u2014 the one who had the scarlet thread on his hand \u2014 and he was named Zerah.", "comment": "sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for \u201cscarlet thread\u201d in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means \u201cscarlet\u201d or \u201cscarlet thread.\u201d In Hebrew the name appears to be derived from a root meaning \u201cto shine.\u201d The name could have originally meant something like \u201cshining one\u201d or \u201cGod has shined.\u201d Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1)."}, {"pk": 2825890, "translation": "NET", "book": 1, "chapter": 39, "verse": 1, "text": "Now Joseph had been brought down to Egypt. An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, purchased him from the Ishmaelites who had brought him there.", "comment": "tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
sn Captain of the guard. See the note on this phrase in Gen 37:36.
tn Heb \u201cfrom the hand of.\u201d"}, {"pk": 2825891, "translation": "NET", "book": 1, "chapter": 39, "verse": 2, "text": "The LORD was with Joseph. He was successful and lived in the household of his Egyptian master.", "comment": "tn Heb \u201cand he was a prosperous man.\u201d This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).
tn Heb \u201cand he was.\u201d"}, {"pk": 2825892, "translation": "NET", "book": 1, "chapter": 39, "verse": 3, "text": "His master observed that the LORD was with him and that the LORD made everything he was doing successful.", "comment": "tn The Hebrew text adds \u201cin his hand,\u201d a phrase not included in the translation for stylistic reasons."}, {"pk": 2825893, "translation": "NET", "book": 1, "chapter": 39, "verse": 4, "text": "So Joseph found favor in his sight and became his personal attendant. Potiphar appointed Joseph overseer of his household and put him in charge of everything he owned.", "comment": "tn Heb \u201cput into his hand.\u201d
tn Heb \u201chim\u201d; the referent (Joseph) has been specified in the translation for clarity.
sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature."}, {"pk": 2825894, "translation": "NET", "book": 1, "chapter": 39, "verse": 5, "text": "From the time Potiphar appointed him over his household and over all that he owned, the LORD blessed the Egyptian\u2019s household for Joseph\u2019s sake. The blessing of the LORD was on everything that he had, both in his house and in his fields.", "comment": "tn Heb \u201cin the house and in the field.\u201d The word \u201cboth\u201d has been supplied in the translation for stylistic reasons.
sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.
tn Heb \u201cand it was from then.\u201d
sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1\u20133).
tn Heb \u201che\u201d; the referent (Potiphar) has been specified in the translation for clarity."}, {"pk": 2825895, "translation": "NET", "book": 1, "chapter": 39, "verse": 6, "text": "So Potiphar left everything he had in Joseph\u2019s care; he gave no thought to anything except the food he ate. Now Joseph was well built and good-looking.", "comment": "tn Heb \u201che\u201d; the referent (Potiphar) has been specified in the translation for clarity.
sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.
tn Heb \u201chand.\u201d This is a metonymy for being under the control or care of Joseph.
tn Heb \u201cdid not know.\u201d
sn The expression except the food he ate probably refers to Potiphar\u2019s private affairs and should not be limited literally to what he ate.
tn Heb \u201chandsome of form and handsome of appearance.\u201d The same Hebrew expressions were used in Gen 29:17 for Rachel."}, {"pk": 2825896, "translation": "NET", "book": 1, "chapter": 39, "verse": 7, "text": "Soon after these things, his master\u2019s wife took notice of Joseph and said, \u201cHave sex with me.\u201d", "comment": "tn Heb \u201cshe lifted up her eyes toward,\u201d an expression that emphasizes her deliberate and careful scrutiny of him.
tn Heb \u201clie with me.\u201d Here the expression \u201clie with\u201d is a euphemism for sexual intercourse.sn The story of Joseph and Potiphar\u2019s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5\u20137, especially 7:6\u201327). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, \u201cThe Joseph Story and Ancient Wisdom: A Reappraisal,\u201d CBQ 35 (1973): 285-97."}, {"pk": 2825897, "translation": "NET", "book": 1, "chapter": 39, "verse": 8, "text": "But he refused, saying to his master\u2019s wife, \u201cLook, my master does not give any thought to his household with me here, and everything that he owns he has put into my care.", "comment": "tn Heb \u201cknow.\u201d
tn The word \u201chere\u201d has been supplied in the translation for stylistic reasons.
tn Heb \u201chand.\u201d This is a metonymy for being under the control or care of Joseph.
tn Heb \u201cand he said.\u201d"}, {"pk": 2825898, "translation": "NET", "book": 1, "chapter": 39, "verse": 9, "text": "There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do such a great evil and sin against God?\u201d", "comment": "tn The nuance of potential imperfect fits this context."}, {"pk": 2825899, "translation": "NET", "book": 1, "chapter": 39, "verse": 10, "text": "Even though she continued to speak to Joseph day after day, he did not respond to her invitation to have sex with her.", "comment": "tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition \u05db\u05bc\u05b0 (k\u00ff). This clause could therefore be taken as temporal.
tn Heb \u201clisten to.\u201d
tn Heb \u201cto lie beside her to be with her.\u201d Here the expression \u201cto lie beside\u201d is a euphemism for sexual intercourse."}, {"pk": 2825900, "translation": "NET", "book": 1, "chapter": 39, "verse": 11, "text": "One day he went into the house to do his work when none of the household servants were there in the house.", "comment": "tn Heb \u201cand it was about this day.\u201d
tn Heb \u201cthe men of the house.\u201d"}, {"pk": 2825901, "translation": "NET", "book": 1, "chapter": 39, "verse": 12, "text": "She grabbed him by his outer garment, saying, \u201cHave sex with me!\u201d But he left his outer garment in her hand and ran outside.", "comment": "tn Heb \u201che fled and he went out.\u201d The construction emphasizes the point that Joseph got out of there quickly.
sn For discussion of this episode, see A. M. Honeyman, \u201cThe Occasion of Joseph\u2019s Temptation,\u201d VT 2 (1952): 85-87."}, {"pk": 2825902, "translation": "NET", "book": 1, "chapter": 39, "verse": 13, "text": "When she saw that he had left his outer garment in her hand and had run outside,"}, {"pk": 2825903, "translation": "NET", "book": 1, "chapter": 39, "verse": 14, "text": "she called for her household servants and said to them, \u201cSee, my husband brought in a Hebrew man to us to humiliate us. He tried to have sex with me, but I screamed loudly.", "comment": "tn Heb \u201che came to me to lie with me.\u201d Here the expression \u201clie with\u201d is a euphemism for sexual intercourse.
tn Heb \u201cand I cried out with a loud voice.\u201d
tn Heb \u201cto make fun of us.\u201d The verb translated \u201cto humiliate us\u201d here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
sn A Hebrew man. Potiphar\u2019s wife raises the ethnic issue when talking to her servants about what their boss had done.
tn The verb has no expressed subject, and so it could be treated as a passive (\u201ca Hebrew man was brought in\u201d; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies \u201cmy husband\u201d as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV)."}, {"pk": 2825904, "translation": "NET", "book": 1, "chapter": 39, "verse": 15, "text": "When he heard me raise my voice and scream, he left his outer garment beside me and ran outside.\u201d", "comment": "tn Heb \u201cthat I raised.\u201d"}, {"pk": 2825905, "translation": "NET", "book": 1, "chapter": 39, "verse": 16, "text": "So she laid his outer garment beside her until his master came home."}, {"pk": 2825906, "translation": "NET", "book": 1, "chapter": 39, "verse": 17, "text": "This is what she said to him: \u201cThat Hebrew slave you brought to us tried to humiliate me,", "comment": "tn Heb \u201cand she spoke to him according to these words, saying.\u201d
sn That Hebrew slave. Now, when speaking to her husband, Potiphar\u2019s wife refers to Joseph as a Hebrew slave, a very demeaning description.
tn Heb \u201ccame to me to make fun of me.\u201d The statement needs no explanation because of the connotations of \u201ccame to me\u201d and \u201cto make fun of me.\u201d See the note on the expression \u201chumiliate us\u201d in v. 14."}, {"pk": 2825907, "translation": "NET", "book": 1, "chapter": 39, "verse": 18, "text": "but when I raised my voice and screamed, he left his outer garment and ran outside.\u201d"}, {"pk": 2825908, "translation": "NET", "book": 1, "chapter": 39, "verse": 19, "text": "When his master heard his wife say, \u201cThis is the way your slave treated me,\u201d he became furious.", "comment": "tn Heb \u201caccording to these words.\u201d
tn Heb \u201cdid to me.\u201d
tn Heb \u201chis anger burned.\u201d
tn Heb \u201cand when his master heard the words of his wife which she spoke to him, saying.\u201d"}, {"pk": 2825909, "translation": "NET", "book": 1, "chapter": 39, "verse": 20, "text": "Joseph\u2019s master took him and threw him into the prison, the place where the king\u2019s prisoners were confined. So he was there in the prison.", "comment": "tn Heb \u201cthe house of roundness,\u201d suggesting that the prison might have been a fortress or citadel.
sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, \u201cA Legal Note on Potiphar\u2019s Wife,\u201d HTR 69 (1976): 177."}, {"pk": 2825910, "translation": "NET", "book": 1, "chapter": 39, "verse": 21, "text": "But the LORD was with Joseph and showed him kindness. He granted him favor in the sight of the prison warden.", "comment": "tn Heb \u201cand he extended to him loyal love.\u201d
tn Or \u201cthe chief jailer\u201d (also in the following verses)."}, {"pk": 2825911, "translation": "NET", "book": 1, "chapter": 39, "verse": 22, "text": "The warden put all the prisoners under Joseph\u2019s care. He was in charge of whatever they were doing.", "comment": "tn Heb \u201call which they were doing there, he was doing.\u201d This probably means that Joseph was in charge of everything that went on in the prison."}, {"pk": 2825912, "translation": "NET", "book": 1, "chapter": 39, "verse": 23, "text": "The warden did not concern himself with anything that was in Joseph\u2019s care because the LORD was with him and whatever he was doing the LORD was making successful.", "comment": "tn Heb \u201chis\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cwas not looking at anything.\u201d"}, {"pk": 2825913, "translation": "NET", "book": 1, "chapter": 40, "verse": 1, "text": "After these things happened, the cupbearer to the king of Egypt and the royal baker offended their master, the king of Egypt.", "comment": "sn The Hebrew term cupbearer corresponds to the Egyptian wb\u2019, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD3 248). Nehemiah held this post in Persia.
sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
sn The Hebrew verb translated offended here is the same one translated \u201csin\u201d in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence."}, {"pk": 2825914, "translation": "NET", "book": 1, "chapter": 40, "verse": 2, "text": "Pharaoh was enraged with his two officials, the cupbearer and the baker,", "comment": "tn The Hebrew word \u05e1\u05b8\u05e8\u05b4\u05d9\u05e1 (saris), used here of these two men and of Potiphar (see 39:1), normally means \u201ceunuch.\u201d But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use."}, {"pk": 2825915, "translation": "NET", "book": 1, "chapter": 40, "verse": 3, "text": "so he imprisoned them in the house of the captain of the guard in the same facility where Joseph was confined."}, {"pk": 2825916, "translation": "NET", "book": 1, "chapter": 40, "verse": 4, "text": "The captain of the guard appointed Joseph to be their attendant, and he served them. They spent some time in custody.", "comment": "tn Heb \u201cthey were days in custody.\u201d
sn He served them. This is the same Hebrew verb, meaning \u201cto serve as a personal attendant,\u201d that was translated \u201cbecame [his] servant\u201d in 39:4."}, {"pk": 2825917, "translation": "NET", "book": 1, "chapter": 40, "verse": 5, "text": "Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream the same night. Each man\u2019s dream had its own meaning.", "comment": "tn Heb \u201cdreamed a dream.\u201d
tn Heb \u201ca man according to the interpretation of his dream.\u201d
tn Heb \u201ca man his dream in one night.\u201d"}, {"pk": 2825918, "translation": "NET", "book": 1, "chapter": 40, "verse": 6, "text": "When Joseph came to them in the morning, he saw that they were looking depressed.", "comment": "tn The verb \u05d6\u05b8\u05e2\u05b7\u05e3 (za\u2019af) only occurs here and Dan 1:10. It means \u201cto be sick, to be emaciated,\u201d probably in this case because of depression."}, {"pk": 2825919, "translation": "NET", "book": 1, "chapter": 40, "verse": 7, "text": "So he asked Pharaoh\u2019s officials, who were with him in custody in his master\u2019s house, \u201cWhy do you look so sad today?\u201d", "comment": "tn Heb \u201cwhy are your faces sad today?\u201d"}, {"pk": 2825920, "translation": "NET", "book": 1, "chapter": 40, "verse": 8, "text": "They told him, \u201cWe both had dreams, but there is no one to interpret them.\u201d Joseph responded, \u201cDon\u2019t interpretations belong to God? Tell them to me.\u201d", "comment": "tn Heb \u201ca dream we dreamed.\u201d
tn The word \u201cthem\u201d is not in the Hebrew text, but has been supplied in the translation for stylistic reasons."}, {"pk": 2825921, "translation": "NET", "book": 1, "chapter": 40, "verse": 9, "text": "So the chief cupbearer told his dream to Joseph: \u201cIn my dream, there was a vine in front of me.", "comment": "tn The Hebrew text adds \u201cand he said to him.\u201d This has not been translated because it is redundant in English."}, {"pk": 2825922, "translation": "NET", "book": 1, "chapter": 40, "verse": 10, "text": "On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes."}, {"pk": 2825923, "translation": "NET", "book": 1, "chapter": 40, "verse": 11, "text": "Now Pharaoh\u2019s cup was in my hand, so I took the grapes, squeezed them into his cup, and put the cup in Pharaoh\u2019s hand.\u201d", "comment": "sn The cupbearer\u2019s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.
tn Heb \u201cthe cup of Pharaoh.\u201d The pronoun \u201chis\u201d has been used here in the translation for stylistic reasons."}, {"pk": 2825924, "translation": "NET", "book": 1, "chapter": 40, "verse": 12, "text": "\u201cThis is its meaning,\u201d Joseph said to him. \u201cThe three branches represent three days.", "comment": "tn Heb \u201cthe three branches [are].\u201d"}, {"pk": 2825925, "translation": "NET", "book": 1, "chapter": 40, "verse": 13, "text": "In three more days Pharaoh will reinstate you and restore you to your office. You will put Pharaoh\u2019s cup in his hand, just as you did before when you were cupbearer.", "comment": "tn Heb \u201cPharaoh will lift up your head.\u201d This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying \u201csomeone can hold his head up high.\u201d
tn Heb \u201caccording to the former custom.\u201d"}, {"pk": 2825926, "translation": "NET", "book": 1, "chapter": 40, "verse": 14, "text": "But remember me when it goes well for you, and show me kindness. Make mention of me to Pharaoh and bring me out of this prison,", "comment": "tn The verb \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) in the Hiphil stem means \u201cto cause to remember, to make mention, to boast.\u201d The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of \u201ccause him to remember me\u201d would mean little.
tn Heb \u201cbut you have remembered me with you.\u201d The perfect verbal form may be used rhetorically here to emphasize Joseph\u2019s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.
tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.
tn Heb \u201cdeal with me [in] kindness.\u201d
tn Heb \u201chouse.\u201d The word \u201cprison\u201d has been substituted in the translation for clarity."}, {"pk": 2825927, "translation": "NET", "book": 1, "chapter": 40, "verse": 15, "text": "for I really was kidnapped from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.\u201d", "comment": "tn The verb \u05d2\u05bc\u05b8\u05e0\u05b7\u05d1 (ganav) means \u201cto steal,\u201d but in the Piel/Pual stem \u201cto steal away.\u201d The idea of \u201ckidnap\u201d would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making."}, {"pk": 2825928, "translation": "NET", "book": 1, "chapter": 40, "verse": 16, "text": "When the chief baker saw that the interpretation of the first dream was favorable, he said to Joseph, \u201cI also appeared in my dream and there were three baskets of white bread on my head.", "comment": "tn Or \u201cthree wicker baskets.\u201d The meaning of the Hebrew noun \u05d7\u05b9\u05e8\u05b4\u05d9 (khori, \u201cwhite bread, cake\u201d) is uncertain; some have suggested the meaning \u201cwicker\u201d instead. Comparison with texts from Ebla suggests the meaning \u201cpastries made with white flour\u201d (M. Dahood, \u201cEblaite h\u00aca-r\u00ed and Genesis 40,16 h\u00a3o\u201er\u00ee,\u201d BN 13 [1980]: 14-16).
tn Heb \u201cthat [the] interpretation [was] good.\u201d The words \u201cthe first dream\u201d are supplied in the translation for clarity."}, {"pk": 2825929, "translation": "NET", "book": 1, "chapter": 40, "verse": 17, "text": "In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.\u201d"}, {"pk": 2825930, "translation": "NET", "book": 1, "chapter": 40, "verse": 18, "text": "Joseph replied, \u201cThis is its meaning: The three baskets represent three days.", "comment": "tn Heb \u201cthe three baskets [are].\u201d"}, {"pk": 2825931, "translation": "NET", "book": 1, "chapter": 40, "verse": 19, "text": "In three more days Pharaoh will decapitate you and impale you on a pole. Then the birds will eat your flesh from you.\u201d", "comment": "tn Heb \u201cPharaoh will lift up your head from upon you.\u201d Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words \u201cfrom upon you,\u201d which allow the statement to have a more literal and ominous meaning \u2013 the baker will be decapitated."}, {"pk": 2825932, "translation": "NET", "book": 1, "chapter": 40, "verse": 20, "text": "On the third day it was Pharaoh\u2019s birthday, so he gave a feast for all his servants. He \u201clifted up\u201d the head of the chief cupbearer and the head of the chief baker in the midst of his servants.", "comment": "tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means \u201creinstate\u201d (see v. 13), but with respect to the baker it means \u201cdecapitate\u201d (see v. 19)."}, {"pk": 2825933, "translation": "NET", "book": 1, "chapter": 40, "verse": 21, "text": "He restored the chief cupbearer to his former position so that he placed the cup in Pharaoh\u2019s hand,", "comment": "tn Heb \u201chis cupbearing.\u201d"}, {"pk": 2825934, "translation": "NET", "book": 1, "chapter": 40, "verse": 22, "text": "but the chief baker he impaled, just as Joseph had predicted.", "comment": "tn Heb \u201chad interpreted for them.\u201dsn The dreams were fulfilled exactly as Joseph had predicted, down to the very detail. Here was confirmation that Joseph could interpret dreams and that his own dreams were still valid. It would have been a tremendous encouragement to his faith, but it would also have been a great disappointment to spend two more years in jail."}, {"pk": 2825935, "translation": "NET", "book": 1, "chapter": 40, "verse": 23, "text": "But the chief cupbearer did not remember Joseph \u2014 he forgot him.", "comment": "tn The wayyiqtol verbal form here has a reiterative or emphasizing function."}, {"pk": 2825936, "translation": "NET", "book": 1, "chapter": 41, "verse": 1, "text": "At the end of two full years Pharaoh had a dream. As he was standing by the Nile,", "comment": "tn Heb \u201ctwo years, days.\u201d
tn Heb \u201cwas dreaming.\u201d"}, {"pk": 2825937, "translation": "NET", "book": 1, "chapter": 41, "verse": 2, "text": "seven fine-looking, fat cows were coming up out of the Nile, and they grazed in the reeds.", "comment": "tn Heb \u201cAnd look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.\u201d By the use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), the narrator invites the audience to see the dream through Pharaoh\u2019s eyes."}, {"pk": 2825938, "translation": "NET", "book": 1, "chapter": 41, "verse": 3, "text": "Then seven bad-looking, thin cows were coming up after them from the Nile, and they stood beside the other cows at the edge of the river.", "comment": "tn Heb \u201cthe Nile.\u201d This has been replaced by \u201cthe river\u201d in the translation for stylistic reasons.
tn Heb \u201cAnd look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.\u201d"}, {"pk": 2825939, "translation": "NET", "book": 1, "chapter": 41, "verse": 4, "text": "The bad-looking, thin cows ate the seven fine-looking, fat cows. Then Pharaoh woke up."}, {"pk": 2825940, "translation": "NET", "book": 1, "chapter": 41, "verse": 5, "text": "Then he fell asleep again and had a second dream: There were seven heads of grain growing on one stalk, healthy and good.", "comment": "tn Heb \u201ccoming up.\u201d
tn Heb \u201cfat.\u201d"}, {"pk": 2825941, "translation": "NET", "book": 1, "chapter": 41, "verse": 6, "text": "Then seven heads of grain, thin and burned by the east wind, were sprouting up after them.", "comment": "tn Heb \u201cAnd look.\u201d"}, {"pk": 2825942, "translation": "NET", "book": 1, "chapter": 41, "verse": 7, "text": "The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream.", "comment": "tn Heb \u201cAnd look, a dream.\u201dsn Pharaoh\u2019s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines \u2013 there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease."}, {"pk": 2825943, "translation": "NET", "book": 1, "chapter": 41, "verse": 8, "text": "In the morning he was troubled, so he called for all the diviner-priests of Egypt and all its wise men. Pharaoh told them his dreams, but no one could interpret them for him.", "comment": "tn Heb \u201chis spirit.\u201d
tn Heb \u201cfor Pharaoh.\u201d The pronoun \u201chim\u201d has been used in the translation for stylistic reasons.
tn \u201cthere was no interpreter.\u201d
tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun \u201cthem,\u201d referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17\u201324 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).
tn The Hebrew term \u05d7\u05b7\u05e8\u05b0\u05d8\u05b9\u05dd (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
tn Heb \u201che sent and called,\u201d which indicates an official summons."}, {"pk": 2825944, "translation": "NET", "book": 1, "chapter": 41, "verse": 9, "text": "Then the chief cupbearer said to Pharaoh, \u201cToday I recall my failures.", "comment": "tn Heb \u201csins, offenses.\u201d He probably refers here to the offenses that landed him in prison (see 40:1)."}, {"pk": 2825945, "translation": "NET", "book": 1, "chapter": 41, "verse": 10, "text": "Pharaoh was enraged with his servants, and he put me in prison in the house of the captain of the guards \u2014 me and the chief baker."}, {"pk": 2825946, "translation": "NET", "book": 1, "chapter": 41, "verse": 11, "text": "We each had a dream one night; each of us had a dream with its own meaning.", "comment": "tn Heb \u201cand we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.\u201d"}, {"pk": 2825947, "translation": "NET", "book": 1, "chapter": 41, "verse": 12, "text": "Now a young man, a Hebrew, a servant of the captain of the guards, was with us there. We told him our dreams, and he interpreted the meaning of each of our respective dreams for us.", "comment": "tn Heb \u201cand he interpreted for us our dreams, each according to his dream he interpreted.\u201d
tn Or \u201cslave.\u201d
tn Heb \u201ca servant to the captain of the guards.\u201d On this construction see GKC 419-20 \u00a7129.c.
tn The words \u201cour dreams\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2825948, "translation": "NET", "book": 1, "chapter": 41, "verse": 13, "text": "It happened just as he had said to us \u2014 Pharaoh restored me to my office, but he impaled the baker.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Pharaoh) has been specified in the translation for clarity.
tn Heb \u201cinterpreted.\u201d
tn Heb \u201chim\u201d; the referent (the baker) has been specified in the translation for clarity."}, {"pk": 2825949, "translation": "NET", "book": 1, "chapter": 41, "verse": 14, "text": "Then Pharaoh summoned Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh.", "comment": "tn Heb \u201cand Pharaoh sent and called,\u201d indicating a summons to the royal court."}, {"pk": 2825950, "translation": "NET", "book": 1, "chapter": 41, "verse": 15, "text": "Pharaoh said to Joseph, \u201cI had a dream, and there is no one who can interpret it. But I have heard about you, that you can interpret dreams.\u201d", "comment": "tn Heb \u201csaying.\u201d
tn Heb \u201cyou hear a dream to interpret it,\u201d which may mean, \u201cyou only have to hear a dream to be able to interpret it.\u201d
tn Heb \u201cthere is no one interpreting.\u201d
tn Heb \u201cdreamed a dream.\u201d"}, {"pk": 2825951, "translation": "NET", "book": 1, "chapter": 41, "verse": 16, "text": "Joseph replied to Pharaoh, \u201cIt is not within my power, but God will speak concerning the welfare of Pharaoh.\u201d", "comment": "tn The expression \u05e9\u05c1\u05b0\u05dc\u05d5\u05b9\u05dd \u05e4\u05bc\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 (sh\u00fflom par\u2019oh) is here rendered \u201cthe welfare of Pharaoh\u201d because the dream will be about life in his land. Some interpret it to mean an answer of \u201cpeace\u201d \u2013 one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).
tn Heb \u201cnot within me.\u201d
tn Heb \u201cGod will answer.\u201d"}, {"pk": 2825952, "translation": "NET", "book": 1, "chapter": 41, "verse": 17, "text": "Then Pharaoh said to Joseph, \u201cIn my dream I was standing by the edge of the Nile.", "comment": "tn Heb \u201cIn my dream look, I was standing.\u201d The use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) here (and also in vv. 18, 19, 22, 23) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh\u2019s eyes."}, {"pk": 2825953, "translation": "NET", "book": 1, "chapter": 41, "verse": 18, "text": "Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds.", "comment": "tn Heb \u201cand look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.\u201d"}, {"pk": 2825954, "translation": "NET", "book": 1, "chapter": 41, "verse": 19, "text": "Then seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows as these in all the land of Egypt!", "comment": "tn The word \u201ccows\u201d is supplied here in the translation for stylistic reasons.
tn Heb \u201cAnd look.\u201d"}, {"pk": 2825955, "translation": "NET", "book": 1, "chapter": 41, "verse": 20, "text": "The lean, bad-looking cows ate up the seven fat cows.", "comment": "tn Heb \u201cthe seven first fat cows.\u201d"}, {"pk": 2825956, "translation": "NET", "book": 1, "chapter": 41, "verse": 21, "text": "When they had eaten them, no one would have known that they had done so, for they were just as bad-looking as before. Then I woke up.", "comment": "tn Heb \u201cit was not known.\u201d
tn Heb \u201cwhen they went inside them.\u201d"}, {"pk": 2825957, "translation": "NET", "book": 1, "chapter": 41, "verse": 22, "text": "I also saw in my dream seven heads of grain growing on one stalk, full and good.", "comment": "tn Heb \u201cand I saw in my dream and look.\u201d"}, {"pk": 2825958, "translation": "NET", "book": 1, "chapter": 41, "verse": 23, "text": "Then seven heads of grain, withered and thin and burned with the east wind, were sprouting up after them.", "comment": "tn Heb \u201cAnd look.\u201d"}, {"pk": 2825959, "translation": "NET", "book": 1, "chapter": 41, "verse": 24, "text": "The thin heads of grain swallowed up the seven good heads of grain. So I told all this to the diviner-priests, but no one could tell me its meaning.\u201d", "comment": "tn Heb \u201cand there was no one telling me.\u201d
tn The words \u201call this\u201d have been supplied in the translation for stylistic reasons."}, {"pk": 2825960, "translation": "NET", "book": 1, "chapter": 41, "verse": 25, "text": "Then Joseph said to Pharaoh, \u201cBoth dreams of Pharaoh have the same meaning. God has revealed to Pharaoh what he is about to do.", "comment": "tn Heb \u201cdeclared.\u201d
tn The active participle here indicates what is imminent.
tn Heb \u201cthe dream of Pharaoh is one.\u201d"}, {"pk": 2825961, "translation": "NET", "book": 1, "chapter": 41, "verse": 26, "text": "The seven good cows represent seven years, and the seven good heads of grain represent seven years. Both dreams have the same meaning.", "comment": "tn Heb \u201cone dream it is.\u201d"}, {"pk": 2825962, "translation": "NET", "book": 1, "chapter": 41, "verse": 27, "text": "The seven lean, bad-looking cows that came up after them represent seven years, as do the seven empty heads of grain burned with the east wind. They represent seven years of famine.", "comment": "tn Heb \u201care.\u201d Another option is to translate, \u201cThere will be seven years of famine.\u201d"}, {"pk": 2825963, "translation": "NET", "book": 1, "chapter": 41, "verse": 28, "text": "This is just what I told Pharaoh: God has shown Pharaoh what he is about to do.", "comment": "tn Heb \u201cit is the word that I spoke.\u201d"}, {"pk": 2825964, "translation": "NET", "book": 1, "chapter": 41, "verse": 29, "text": "Seven years of great abundance are coming throughout the whole land of Egypt."}, {"pk": 2825965, "translation": "NET", "book": 1, "chapter": 41, "verse": 30, "text": "But seven years of famine will occur after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate the land.", "comment": "tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
tn The Hebrew verb \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah) in the Piel stem means \u201cto finish, to destroy, to bring an end to.\u201d The severity of the famine will ruin the land of Egypt."}, {"pk": 2825966, "translation": "NET", "book": 1, "chapter": 41, "verse": 31, "text": "The previous abundance of the land will not be remembered because of the famine that follows, for the famine will be very severe.", "comment": "tn Heb \u201cknown.\u201d
tn Or \u201cheavy.\u201d"}, {"pk": 2825967, "translation": "NET", "book": 1, "chapter": 41, "verse": 32, "text": "The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon.", "comment": "tn Heb \u201cestablished.\u201d
tn Heb \u201cand concerning the repeating of the dream to Pharaoh two times.\u201d The Niphal infinitive here is the object of the preposition; it is followed by the subjective genitive \u201cof the dream.\u201d
tn The clause combines a participle and an infinitive construct: God \u201cis hurrying\u2026to do it,\u201d meaning he is going to do it soon."}, {"pk": 2825968, "translation": "NET", "book": 1, "chapter": 41, "verse": 33, "text": "\u201cSo now Pharaoh should look for a wise and discerning man and give him authority over all the land of Egypt.", "comment": "tn Heb \u201ca man discerning and wise.\u201d The order of the terms is rearranged in the translation for stylistic reasons.
tn Heb \u201clet Pharaoh look.\u201d The jussive form expresses Joseph\u2019s advice to Pharaoh.
tn Heb \u201cand let him set him.\u201d"}, {"pk": 2825969, "translation": "NET", "book": 1, "chapter": 41, "verse": 34, "text": "Pharaoh should do this \u2014 he should appoint officials throughout the land to collect one-fifth of the produce of the land of Egypt during the seven years of abundance.", "comment": "tn Heb \u201cand he shall collect a fifth of the land of Egypt.\u201d The language is figurative (metonymy); it means what the land produces, i.e., the harvest.
tn Heb \u201cappointees.\u201d The noun is a cognate accusative of the preceding verb. Since \u201cappoint appointees\u201d would be redundant in English, the term \u201cofficials\u201d was used in the translation instead.
tn Heb \u201cand let him appoint.\u201d The jussive form expresses Joseph\u2019s advice to Pharaoh.
tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, \u201cand let [Pharaoh] do.\u201d"}, {"pk": 2825970, "translation": "NET", "book": 1, "chapter": 41, "verse": 35, "text": "They should gather all the excess food during these good years that are coming. By Pharaoh\u2019s authority they should store up grain so the cities will have food, and they should preserve it.", "comment": "tn Heb \u201cunder the hand of Pharaoh.\u201d
tn Heb \u201c[for] food in the cities.\u201d The noun translated \u201cfood\u201d is an adverbial accusative in the sentence.
tn The perfect with vav (\u05d5) consecutive carries the same force as the sequence of jussives before it.
tn Heb \u201call the food.\u201d"}, {"pk": 2825971, "translation": "NET", "book": 1, "chapter": 41, "verse": 36, "text": "This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.\u201d", "comment": "tn Heb \u201cand the land will not be cut off in the famine.\u201d"}, {"pk": 2825972, "translation": "NET", "book": 1, "chapter": 41, "verse": 37, "text": "This advice made sense to Pharaoh and all his officials.", "comment": "tn Heb \u201cand the matter was good in the eyes of Pharaoh and in the eyes of all his servants.\u201d"}, {"pk": 2825973, "translation": "NET", "book": 1, "chapter": 41, "verse": 38, "text": "So Pharaoh asked his officials, \u201cCan we find a man like Joseph, one in whom the Spirit of God is present?\u201d", "comment": "tn Heb \u201clike this,\u201d but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name \u201cJoseph\u201d has been supplied in the translation.
tn The rhetorical question expects the answer \u201cNo, of course not!\u201d"}, {"pk": 2825974, "translation": "NET", "book": 1, "chapter": 41, "verse": 39, "text": "So Pharaoh said to Joseph, \u201cBecause God has enabled you to know all this, there is no one as wise and discerning as you are!", "comment": "tn Heb \u201cas discerning and wise.\u201d The order has been rearranged in the translation for stylistic reasons."}, {"pk": 2825975, "translation": "NET", "book": 1, "chapter": 41, "verse": 40, "text": "You will oversee my household, and all my people will submit to your commands. Only I, the king, will be greater than you.", "comment": "tn Heb \u201conly the throne, I will be greater than you.\u201d
tn Heb \u201cand at your mouth (i.e., instructions) all my people will kiss.\u201d G. J. Wenham translates this \u201cshall kowtow to your instruction\u201d (Genesis [WBC], 2:395). Although there is some textual support for reading \u201cwill be judged, ruled by you,\u201d this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions \u2013 such as a root meaning \u201corder themselves\u201d lying behind \u201ckiss,\u201d or an idiomatic idea of \u201ckiss\u201d meaning \u201cseal the mouth,\u201d and so \u201cbe silent and submit to.\u201d See K. A. Kitchen, \u201cThe Term Nsq in Genesis 41:40,\u201d ExpTim 69 (1957): 30; D. S. Sperling, \u201cGenesis 41:40: A New Interpretation,\u201d JANESCU 10 (1978): 113-19."}, {"pk": 2825976, "translation": "NET", "book": 1, "chapter": 41, "verse": 41, "text": "\u201cSee here,\u201d Pharaoh said to Joseph, \u201cI place you in authority over all the land of Egypt.\u201d", "comment": "sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, \u201cThe Egyptian Office of Joseph,\u201d JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.
tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate \u201cI have placed\u201d or \u201cI will place.\u201d The verb \u05e0\u05b8\u05ea\u05b7\u05df (natan) is translated here as \u201cto place in authority [over].\u201d"}, {"pk": 2825977, "translation": "NET", "book": 1, "chapter": 41, "verse": 42, "text": "Then Pharaoh took his signet ring from his own hand and put it on Joseph\u2019s. He clothed him with fine linen clothes and put a gold chain around his neck.", "comment": "tn The Hebrew word \u05e9\u05c1\u05b5\u05e9\u05c1 (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph\u2019s rank."}, {"pk": 2825978, "translation": "NET", "book": 1, "chapter": 41, "verse": 43, "text": "Pharaoh had him ride in the chariot used by his second-in-command, and they cried out before him, \u201cKneel down!\u201d So he placed him over all the land of Egypt.", "comment": "tn Heb \u201cand he caused him to ride in the second chariot which was his.\u201d
tn Heb \u201che\u201d; the referent (Pharaoh) has been specified in the translation for clarity.
tn The verb form appears to be a causative imperative from a verbal root meaning \u201cto kneel.\u201d It is a homonym of the word \u201cbless\u201d (identical in root letters but not related etymologically)."}, {"pk": 2825979, "translation": "NET", "book": 1, "chapter": 41, "verse": 44, "text": "Pharaoh also said to Joseph, \u201cI am Pharaoh, but without your permission no one will move his hand or his foot in all the land of Egypt.\u201d", "comment": "tn Heb \u201cno man,\u201d but here \u201cman\u201d is generic, referring to people in general.
tn The idiom \u201clift up hand or foot\u201d means \u201ctake any action\u201d here.
tn Heb \u201capart from you.\u201d"}, {"pk": 2825980, "translation": "NET", "book": 1, "chapter": 41, "verse": 45, "text": "Pharaoh gave Joseph the name Zaphenath-Paneah. He also gave him Asenath daughter of Potiphera, priest of On, to be his wife. So Joseph took charge of all the land of Egypt.", "comment": "sn On (also in v. 50) is another name for the city of Heliopolis.
sn The name Asenath may mean \u201cshe belongs to the goddess Neit\u201d (see HALOT 74 s.v. \u05d0\u05bd\u05b8\u05e1\u05b0\u05e0\u05b7\u05ea). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph\u2019s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, \u201cAsenath, the Wife of Joseph \u2013 a Haggadic Literary-Historical Study,\u201d HUCA 1 (1924): 239-306.
sn The meaning of Joseph\u2019s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means \u201cthe god has said, \u2018he will live\u2019\u201d (\u201cDer Name Josephs Saphenat-Pa\u2018neach,\u201d Z\u00c4S 31 [1889]: 41-42); others have suggested \u201cthe god speaks and lives\u201d (see BDB 861 s.v. \u05e6\u05b8\u05e4\u05b0\u05e0\u05b8\u05ea \u05e4\u05bc\u05b7\u05e2\u05b0\u05e0\u05b5\u05d7\u05b7); \u201cthe man he knows\u201d (J. Vergote, Joseph en \u00c9gypte, 145); or \u201cJoseph [who is called] \u00e1Ip-\u00e0ankh\u201d (K. A. Kitchen, NBD3 1262).
tn Heb \u201cand he passed through.\u201d"}, {"pk": 2825981, "translation": "NET", "book": 1, "chapter": 41, "verse": 46, "text": "Now Joseph was 30 years old when he began serving Pharaoh king of Egypt. Joseph was commissioned by Pharaoh and was in charge of all the land of Egypt.", "comment": "tn Heb \u201cand he passed through all the land of Egypt\u201d; this phrase is interpreted by JPS to mean that Joseph \u201cemerged in charge of the whole land.\u201d
tn Heb \u201cwhen he stood before.\u201d
tn Heb \u201ca son of thirty years.\u201d
tn Heb \u201cwent out from before.\u201d"}, {"pk": 2825982, "translation": "NET", "book": 1, "chapter": 41, "verse": 47, "text": "During the seven years of abundance the land produced large, bountiful harvests.", "comment": "tn Heb \u201cbrought forth by handfuls.\u201d"}, {"pk": 2825983, "translation": "NET", "book": 1, "chapter": 41, "verse": 48, "text": "Joseph collected all the excess food in the land of Egypt during the seven years and stored it in the cities. In every city he put the food gathered from the fields around it.", "comment": "tn Heb \u201che\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cof the seven years which were in the land of Egypt and placed food in the cities.\u201d
tn Heb \u201call the food.\u201d"}, {"pk": 2825984, "translation": "NET", "book": 1, "chapter": 41, "verse": 49, "text": "Joseph stored up a vast amount of grain, like the sand of the sea, until he stopped measuring it because it was impossible to measure.", "comment": "tn Heb \u201cand Joseph gathered grain like the sand of the sea, multiplying much.\u201d To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb \u201cgathered\u201d with an infinitive absolute and an adverb."}, {"pk": 2825985, "translation": "NET", "book": 1, "chapter": 41, "verse": 50, "text": "Two sons were born to Joseph before the famine came. Asenath daughter of Potiphera, priest of On, was their mother.", "comment": "tn Heb \u201cbefore the year of the famine came.\u201d
tn Heb \u201cgave birth for him.\u201d"}, {"pk": 2825986, "translation": "NET", "book": 1, "chapter": 41, "verse": 51, "text": "Joseph named the firstborn Manasseh, saying, \u201cCertainly God has made me forget all my trouble and all my father\u2019s house.\u201d", "comment": "tn The word \u201csaying\u201d has been supplied in the translation for stylistic reasons.
sn The name Manasseh (\u05de\u05b0\u05e0\u05b7\u05e9\u05c1\u05bc\u05b6\u05d4, m\u00ffnasheh) describes God\u2019s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning \u201che who brings about forgetfulness.\u201d The Hebrew verb \u05e0\u05b7\u05e9\u05c1\u05bc\u05b7\u05e0\u05b4\u05d9 (nashani) may have been used instead of the normal \u05e0\u05b4\u05e9\u05c1\u05bc\u05b7\u05e0\u05b4\u05d9 (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.
tn Or \u201cfor.\u201d"}, {"pk": 2825987, "translation": "NET", "book": 1, "chapter": 41, "verse": 52, "text": "He named the second child Ephraim, saying, \u201cCertainly God has made me fruitful in the land of my suffering.\u201d", "comment": "tn Or \u201cfor.\u201d
sn The name Ephraim (\u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u2019efrayim), a form of the Hebrew verb \u05e4\u05bc\u05b8\u05e8\u05b8\u05d4 (parah), means \u201cto bear fruit.\u201d The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13\u201317, and Hos 13:15). But there is some difficulty with the name \u201cEphraim\u201d itself. It appears to be a dual, for which F. Delitzsch simply said it meant \u201cdouble fruitfulness\u201d (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be \u201cfertile land\u201d (C. Fontinoy, \u201cLes noms de lieux en -ayim dans la Bible,\u201d UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph\u2019s God-given fruitfulness.
tn The word \u201csaying\u201d has been supplied in the translation for stylistic reasons."}, {"pk": 2825988, "translation": "NET", "book": 1, "chapter": 41, "verse": 53, "text": "The seven years of abundance in the land of Egypt came to an end."}, {"pk": 2825989, "translation": "NET", "book": 1, "chapter": 41, "verse": 54, "text": "Then the seven years of famine began, just as Joseph had predicted. There was famine in all the other lands, but throughout the land of Egypt there was food.", "comment": "tn Heb \u201cbegan to arrive.\u201d"}, {"pk": 2825990, "translation": "NET", "book": 1, "chapter": 41, "verse": 55, "text": "When all the land of Egypt experienced the famine, the people cried out to Pharaoh for food. Pharaoh said to all the people of Egypt, \u201cGo to Joseph and do whatever he tells you.\u201d", "comment": "tn Heb \u201cto all Egypt.\u201d The name of the country is used by metonymy for the inhabitants."}, {"pk": 2825991, "translation": "NET", "book": 1, "chapter": 41, "verse": 56, "text": "While the famine was over all the earth, Joseph opened the storehouses and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.", "comment": "tn Or \u201cover the entire land\u201d; Heb \u201cover all the face of the earth.\u201d The disjunctive clause is circumstantial-temporal to the next clause.
tc The MT reads \u201che opened all that was in [or \u201camong\u201d] them.\u201d The translation follows the reading of the LXX and Syriac versions."}, {"pk": 2825992, "translation": "NET", "book": 1, "chapter": 41, "verse": 57, "text": "People from every country came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.", "comment": "tn Heb \u201call the earth,\u201d which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view."}, {"pk": 2825993, "translation": "NET", "book": 1, "chapter": 42, "verse": 1, "text": "When Jacob heard there was grain in Egypt, he said to his sons, \u201cWhy are you looking at each other?\u201d", "comment": "tn Heb \u201cJacob.\u201d Here the proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
tn Heb \u201csaw.\u201d
sn Why are you looking at each other? The point of Jacob\u2019s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan."}, {"pk": 2825994, "translation": "NET", "book": 1, "chapter": 42, "verse": 2, "text": "He then said, \u201cLook, I hear that there is grain in Egypt. Go down there and buy grain for us so that we may live and not die.\u201d", "comment": "tn The imperfect tense continues the nuance of the verb before it.
tn Heb \u201cand buy for us from there.\u201d The word \u201cgrain,\u201d the direct object of \u201cbuy,\u201d has been supplied for clarity, and the words \u201cfrom there\u201d have been omitted in the translation for stylistic reasons.
tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result."}, {"pk": 2825995, "translation": "NET", "book": 1, "chapter": 42, "verse": 3, "text": "So ten of Joseph\u2019s brothers went down to buy grain from Egypt."}, {"pk": 2825996, "translation": "NET", "book": 1, "chapter": 42, "verse": 4, "text": "But Jacob did not send Joseph\u2019s brother Benjamin with his brothers, for he said, \u201cWhat if some accident happens to him?\u201d", "comment": "tn Heb \u201cBut Benjamin, the brother of Joseph, Jacob did not send with his brothers.\u201d The disjunctive clause highlights the contrast between Benjamin and the other ten.
tn The Hebrew verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar, \u201cto say\u201d) could also be translated \u201cthought\u201d (i.e., \u201che said to himself\u201d) here, giving Jacob\u2019s reasoning rather than spoken words.
tn The Hebrew noun \u05d0\u05b8\u05e1\u05d5\u05b9\u05df (\u2019ason) is a rare word meaning \u201caccident, harm.\u201d Apart from its use in these passages it occurs in Exodus 21:22\u201323 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.
tn Heb \u201cencounters.\u201d"}, {"pk": 2825997, "translation": "NET", "book": 1, "chapter": 42, "verse": 5, "text": "So Israel\u2019s sons came to buy grain among the other travelers, for the famine was severe in the land of Canaan.", "comment": "tn Heb \u201cin the midst of the coming ones.\u201d"}, {"pk": 2825998, "translation": "NET", "book": 1, "chapter": 42, "verse": 6, "text": "Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. Joseph\u2019s brothers came and bowed down before him with their faces to the ground.", "comment": "tn The word \u201cfaces\u201d is an adverbial accusative, so the preposition has been supplied in the translation.
sn Joseph\u2019s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph\u2019s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).
tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story."}, {"pk": 2825999, "translation": "NET", "book": 1, "chapter": 42, "verse": 7, "text": "When Joseph saw his brothers, he recognized them, but he pretended to be a stranger to them and spoke to them harshly. He asked, \u201cWhere do you come from?\u201d They answered, \u201cFrom the land of Canaan, to buy grain for food.\u201d", "comment": "tn The verb is denominative, meaning \u201cto buy grain\u201d; the word \u201cfood\u201d could simply be the direct object, but may also be an adverbial accusative.
sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.
tn Heb \u201csaid.\u201d"}, {"pk": 2826000, "translation": "NET", "book": 1, "chapter": 42, "verse": 8, "text": "Joseph recognized his brothers, but they did not recognize him."}, {"pk": 2826001, "translation": "NET", "book": 1, "chapter": 42, "verse": 9, "text": "Then Joseph remembered the dreams he had dreamed about them, and he said to them, \u201cYou are spies; you have come to see if our land is vulnerable!\u201d", "comment": "tn Heb \u201cto see the nakedness of the land you have come.\u201d
sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying."}, {"pk": 2826002, "translation": "NET", "book": 1, "chapter": 42, "verse": 10, "text": "But they exclaimed, \u201cNo, my lord! Your servants have come to buy grain for food!", "comment": "tn Heb \u201cand they said to him.\u201d In context this is best understood as an exclamation."}, {"pk": 2826003, "translation": "NET", "book": 1, "chapter": 42, "verse": 11, "text": "We are all the sons of one man; we are honest men! Your servants are not spies.\u201d"}, {"pk": 2826004, "translation": "NET", "book": 1, "chapter": 42, "verse": 12, "text": "\u201cNo,\u201d he insisted, \u201cbut you have come to see if our land is vulnerable.\u201d", "comment": "tn Heb \u201cand he said, \u2018No, for the nakedness of the land you have come to see.\u2019\u201d The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity."}, {"pk": 2826005, "translation": "NET", "book": 1, "chapter": 42, "verse": 13, "text": "They replied, \u201cYour servants are from a family of twelve brothers. We are the sons of one man in the land of Canaan. The youngest is with our father at this time, and one is no longer alive.\u201d", "comment": "tn Heb \u201ctwelve [were] your servants, brothers [are] we.\u201d
tn Heb \u201cand the one is not.\u201d
tn Heb \u201ctoday.\u201d"}, {"pk": 2826006, "translation": "NET", "book": 1, "chapter": 42, "verse": 14, "text": "But Joseph told them, \u201cIt is just as I said to you: You are spies!", "comment": "tn Heb \u201cto you, saying.\u201d"}, {"pk": 2826007, "translation": "NET", "book": 1, "chapter": 42, "verse": 15, "text": "You will be tested in this way: As surely as Pharaoh lives, you will not depart from this place unless your youngest brother comes here.", "comment": "tn Heb \u201c[By] the life of Pharaoh.\u201dsn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, \u201cBiblical Oaths,\u201d ZAW 81 (1969): 74-92."}, {"pk": 2826008, "translation": "NET", "book": 1, "chapter": 42, "verse": 16, "text": "One of you must go and get your brother, while the rest of you remain in prison. In this way your words may be tested to see if you are telling the truth. If not, then, as surely as Pharaoh lives, you are spies!\u201d", "comment": "tn The words \u201cto see\u201d have been supplied in the translation for stylistic reasons.
tn Heb \u201csend from you one and let him take.\u201d After the imperative, the prefixed verbal form with prefixed vav (\u05d5) indicates purpose.
tn The disjunctive clause is here circumstantial-temporal.
tn Heb \u201cbound.\u201d
tn Heb \u201cthe truth [is] with you.\u201d"}, {"pk": 2826009, "translation": "NET", "book": 1, "chapter": 42, "verse": 17, "text": "He imprisoned them all for three days.", "comment": "sn The same Hebrew word is used for Joseph\u2019s imprisonment in 40:3, 4, 7. There is some mirroring going on in the narrative. The Hebrew word used here (\u05d0\u05b8\u05e1\u05b7\u05e3, \u2019asaf, \u201cto gather\u201d) is not normally used in a context like this (for placing someone in prison), but it forms a wordplay on the name Joseph (\u05d9\u05d5\u05b9\u05e1\u05b5\u05e3, yosoef) and keeps the comparison working."}, {"pk": 2826010, "translation": "NET", "book": 1, "chapter": 42, "verse": 18, "text": "On the third day Joseph said to them, \u201cDo as I say and you will live, for I fear God.", "comment": "tn Heb \u201cDo this.\u201d
tn After the preceding imperative, the imperative with vav (\u05d5) can, as here, indicate logical sequence.
sn For I fear God. Joseph brings God into the picture to awaken his brothers\u2019 consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery."}, {"pk": 2826011, "translation": "NET", "book": 1, "chapter": 42, "verse": 19, "text": "If you are honest men, leave one of your brothers confined here in prison while the rest of you go and take grain back for your hungry families.", "comment": "tn The disjunctive clause is circumstantial-temporal.
tn Heb \u201cbound in the house of your prison.\u201d
tn Heb \u201c[for] the hunger of your households.\u201d"}, {"pk": 2826012, "translation": "NET", "book": 1, "chapter": 42, "verse": 20, "text": "But you must bring your youngest brother to me. Then your words will be verified and you will not die.\u201d They did as he said.", "comment": "tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.
tn The imperfect here has an injunctive force.
tn Heb \u201cand they did so.\u201d
tn The Niphal form of the verb has the sense of \u201cto be faithful; to be sure; to be reliable.\u201d Joseph will test his brothers to see if their words are true."}, {"pk": 2826013, "translation": "NET", "book": 1, "chapter": 42, "verse": 21, "text": "They said to one other, \u201cSurely we\u2019re being punished because of our brother, because we saw how distressed he was when he cried to us for mercy, but we refused to listen. That is why this distress has come on us!\u201d", "comment": "sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.
tn Heb \u201ca man to his neighbor.\u201d
tn Or \u201cwe are guilty\u201d; the Hebrew word can also refer to the effect of being guilty, i.e., \u201cwe are being punished for guilt.\u201d
tn Heb \u201cthe distress of his soul.\u201d"}, {"pk": 2826014, "translation": "NET", "book": 1, "chapter": 42, "verse": 22, "text": "Reuben said to them, \u201cDidn\u2019t I say to you, \u2018Don\u2019t sin against the boy,\u2019 but you wouldn\u2019t listen? So now we must pay for shedding his blood!\u201d", "comment": "tn Heb \u201cand also his blood, look, it is required.\u201d God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder."}, {"pk": 2826015, "translation": "NET", "book": 1, "chapter": 42, "verse": 23, "text": "(Now they did not know that Joseph could understand them, for he was speaking through an interpreter.)", "comment": "tn The disjunctive clause provides supplemental information that is important to the story.
tn \u201cwas listening.\u201d The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.
tn Heb \u201cfor [there was] an interpreter between them.\u201d On the meaning of the word here translated \u201cinterpreter\u201d see HALOT 590 s.v. \u05de\u05b5\u05dc\u05b4\u05d9\u05e5 and M. A. Canney, \u201cThe Hebrew melis (Prov IX 12; Gen XLII 2-3),\u201d AJSL 40 (1923/24): 135-37."}, {"pk": 2826016, "translation": "NET", "book": 1, "chapter": 42, "verse": 24, "text": "He turned away from them and wept. When he turned around and spoke to them again, he had Simeon taken from them and tied up before their eyes.", "comment": "tn Heb \u201ctook Simeon.\u201d This was probably done at Joseph\u2019s command, however; the grand vizier of Egypt would not have personally seized a prisoner.
tn Heb \u201cand he turned to them and spoke to them.\u201d
tn Heb \u201cand he bound him.\u201d See the note on the preceding verb \u201ctaken.\u201d"}, {"pk": 2826017, "translation": "NET", "book": 1, "chapter": 42, "verse": 25, "text": "Then Joseph gave orders to fill their bags with grain, to return each man\u2019s money to his sack, and to give them provisions for the journey. His orders were carried out.", "comment": "tn Heb \u201cand they filled.\u201d The clause appears to be elliptical; one expects \u201cJoseph gave orders to fill\u2026and they filled.\u201d See GKC 386 \u00a7120.f.
tn Heb \u201cand he did for them so.\u201d Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, \u201cand they did for them so.\u201d In this case the statement indicates that Joseph\u2019s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), \u201cand this was done for them so\u201d (cf. NEB, NIV, NRSV)."}, {"pk": 2826018, "translation": "NET", "book": 1, "chapter": 42, "verse": 26, "text": "So they loaded their grain on their donkeys and left.", "comment": "tn Heb \u201cand they went from there.\u201d"}, {"pk": 2826019, "translation": "NET", "book": 1, "chapter": 42, "verse": 27, "text": "When one of them opened his sack to get feed for his donkey at their resting place, he saw his money in the mouth of his sack.", "comment": "tn Heb \u201cand the one.\u201d The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.
tn Heb \u201cand look, it [was] in the mouth of his sack.\u201d By the use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.
tn Heb \u201cat the lodging place.\u201d"}, {"pk": 2826020, "translation": "NET", "book": 1, "chapter": 42, "verse": 28, "text": "He said to his brothers, \u201cMy money was returned! Here it is in my sack!\u201d They were dismayed; they turned trembling one to another and said, \u201cWhat in the world has God done to us?\u201d", "comment": "tn Heb \u201cand they trembled, a man to his neighbor.\u201d
tn Heb \u201cWhat is this God has done to us?\u201d The demonstrative pronoun (\u201cthis\u201d) adds emphasis to the question.
tn Heb \u201cand their heart went out.\u201d Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so \u201cThey were dismayed\u201d adequately conveys the meaning (cf. NRSV); NIV has \u201cTheir hearts sank.\u201d"}, {"pk": 2826021, "translation": "NET", "book": 1, "chapter": 42, "verse": 29, "text": "They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying,"}, {"pk": 2826022, "translation": "NET", "book": 1, "chapter": 42, "verse": 30, "text": "\u201cThe man, the lord of the land, spoke harshly to us and treated us as if we were spying on the land.", "comment": "tn Heb \u201cmade us.\u201d
tn The words \u201cif we were\u201d have been supplied in the translation for stylistic reasons."}, {"pk": 2826023, "translation": "NET", "book": 1, "chapter": 42, "verse": 31, "text": "But we said to him, \u2018We are honest men; we are not spies!"}, {"pk": 2826024, "translation": "NET", "book": 1, "chapter": 42, "verse": 32, "text": "We are from a family of twelve brothers; we are the sons of one father. One is no longer alive, and the youngest is with our father at this time in the land of Canaan.\u2019", "comment": "tn Heb \u201cthe one is not.\u201d
tn Heb \u201ctoday.\u201d
tn Heb \u201ctwelve [were] we, brothers, sons of our father [are] we.\u201d"}, {"pk": 2826025, "translation": "NET", "book": 1, "chapter": 42, "verse": 33, "text": "\u201cThen the man, the lord of the land, said to us, \u2018This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain for your hungry households and go.", "comment": "tn The word \u201cgrain\u201d is not in the Hebrew text, but has been supplied in the translation for stylistic reasons."}, {"pk": 2826026, "translation": "NET", "book": 1, "chapter": 42, "verse": 34, "text": "But bring your youngest brother back to me so I will know that you are honest men and not spies. Then I will give your brother back to you and you may move about freely in the land.\u2019\u201d", "comment": "sn Joseph\u2019s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.
tn After the imperative, the cohortative with prefixed vav indicates purpose/result.
tn Heb \u201cthat you are not spies, that you are honest men.\u201d"}, {"pk": 2826027, "translation": "NET", "book": 1, "chapter": 42, "verse": 35, "text": "When they were emptying their sacks, there was each man\u2019s bag of money in his sack! When they and their father saw the bags of money, they were afraid."}, {"pk": 2826028, "translation": "NET", "book": 1, "chapter": 42, "verse": 36, "text": "Their father Jacob said to them, \u201cYou are making me childless! Joseph is gone. Simeon is gone. And now you want to take Benjamin! Everything is against me.\u201d", "comment": "tn Heb \u201cis not.\u201d
tn Heb \u201cis not.\u201d
tn The nuance of the imperfect verbal form is desiderative here."}, {"pk": 2826029, "translation": "NET", "book": 1, "chapter": 42, "verse": 37, "text": "Then Reuben said to his father, \u201cYou may put my two sons to death if I do not bring him back to you. Put him in my care and I will bring him back to you.\u201d", "comment": "tn The nuance of the imperfect verbal form is permissive here.
tn Heb \u201cmy hand.\u201d"}, {"pk": 2826030, "translation": "NET", "book": 1, "chapter": 42, "verse": 38, "text": "But Jacob replied, \u201cMy son will not go down there with you, for his brother is dead and he alone is left. If an accident happens to him on the journey you have to make, then you will bring down my gray hair in sorrow to the grave.\u201d", "comment": "sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.
tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity.
sn The expression bring down my gray hair is figurative, using a part for the whole \u2013 they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.
tn Heb \u201cto Sheol,\u201d the dwelling place of the dead."}, {"pk": 2826031, "translation": "NET", "book": 1, "chapter": 43, "verse": 1, "text": "Now the famine was severe in the land.", "comment": "tn The disjunctive clause gives supplemental information that is important to the storyline."}, {"pk": 2826032, "translation": "NET", "book": 1, "chapter": 43, "verse": 2, "text": "When they finished eating the grain they had brought from Egypt, their father said to them, \u201cReturn, buy us a little more food.\u201d"}, {"pk": 2826033, "translation": "NET", "book": 1, "chapter": 43, "verse": 3, "text": "But Judah said to him, \u201cThe man solemnly warned us, \u2018You will not see my face unless your brother is with you.\u2019", "comment": "tn The idiom \u201csee my face\u201d means \u201chave an audience with me.\u201d
tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is \u201cto witness; to testify.\u201d It alludes to Joseph\u2019s oath, which was tantamount to a threat or warning."}, {"pk": 2826034, "translation": "NET", "book": 1, "chapter": 43, "verse": 4, "text": "If you send our brother with us, we\u2019ll go down and buy food for you.", "comment": "tn Heb \u201cif there is you sending,\u201d that is, \u201cif you send.\u201d"}, {"pk": 2826035, "translation": "NET", "book": 1, "chapter": 43, "verse": 5, "text": "But if you will not send him, we won\u2019t go down there because the man said to us, \u2018You will not see my face unless your brother is with you.\u2019\u201d"}, {"pk": 2826036, "translation": "NET", "book": 1, "chapter": 43, "verse": 6, "text": "Israel said, \u201cWhy did you bring this trouble on me by telling the man you had one more brother?\u201d", "comment": "tn The infinitive construct here explains how they brought trouble on Jacob.
tn The verb may even have a moral connotation here, \u201cWhy did you do evil to me?\u201d"}, {"pk": 2826037, "translation": "NET", "book": 1, "chapter": 43, "verse": 7, "text": "They replied, \u201cThe man questioned us thoroughly about ourselves and our family, saying, \u2018Is your father still alive? Do you have another brother?\u2019 So we answered him in this way. How could we possibly know that he would say, \u2018Bring your brother down\u2019?\u201d", "comment": "tn The word \u201cus\u201d has been supplied in the translation for stylistic reasons.
sn The report given here concerning Joseph\u2019s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.
tn Heb \u201cand we told to him according to these words.\u201d
tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).
tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).
tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly."}, {"pk": 2826038, "translation": "NET", "book": 1, "chapter": 43, "verse": 8, "text": "Then Judah said to his father Israel, \u201cSend the boy with me and we will go immediately. Then we will live and not die \u2014 we and you and our little ones.", "comment": "tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.
tn Heb \u201cand we will rise up and we will go.\u201d The first verb is adverbial and gives the expression the sense of \u201cwe will go immediately.\u201d"}, {"pk": 2826039, "translation": "NET", "book": 1, "chapter": 43, "verse": 9, "text": "I myself pledge security for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life.", "comment": "tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah\u2019s willingness to be personally responsible for the boy.
sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin\u2019s if Benjamin does not return."}, {"pk": 2826040, "translation": "NET", "book": 1, "chapter": 43, "verse": 10, "text": "But if we had not delayed, we could have traveled there and back twice by now!\u201d", "comment": "tn Heb \u201cwe could have returned.\u201d"}, {"pk": 2826041, "translation": "NET", "book": 1, "chapter": 43, "verse": 11, "text": "Then their father Israel said to them, \u201cIf it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man \u2014 a little balm and a little honey, spices and myrrh, pistachios and almonds."}, {"pk": 2826042, "translation": "NET", "book": 1, "chapter": 43, "verse": 12, "text": "Take double the money with you; you must take back the money that was returned in the mouths of your sacks \u2014 perhaps it was an oversight.", "comment": "tn Heb \u201ctake back in your hand.\u201d The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.
tn Heb \u201cin your hand.\u201d"}, {"pk": 2826043, "translation": "NET", "book": 1, "chapter": 43, "verse": 13, "text": "Take your brother too, and go right away to the man.", "comment": "tn Heb \u201carise, return,\u201d meaning \u201cget up and go back,\u201d or \u201cgo back immediately.\u201d
sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as \u201cthe man\u201d (see vv. 3\u20137)."}, {"pk": 2826044, "translation": "NET", "book": 1, "chapter": 43, "verse": 14, "text": "May the sovereign God grant you mercy before the man so that he may release your other brother and Benjamin! As for me, if I lose my children I lose them.\u201d", "comment": "tn Heb \u201cif I am bereaved I am bereaved.\u201d With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.
tn Heb \u201cEl Shaddai.\u201d See the extended note on the phrase \u201csovereign God\u201d in Gen 17:1.
tn Heb \u201crelease to you.\u201d After the jussive this perfect verbal form with prefixed vav (\u05d5) probably indicates logical consequence, as well as temporal sequence.
sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase \u201cyour other brother\u201d (see Gen 42:24)."}, {"pk": 2826045, "translation": "NET", "book": 1, "chapter": 43, "verse": 15, "text": "So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt and stood before Joseph.", "comment": "tn Heb \u201cthey arose and went down to Egypt.\u201d The first verb has an adverbial function and emphasizes that they departed right away."}, {"pk": 2826046, "translation": "NET", "book": 1, "chapter": 43, "verse": 16, "text": "When Joseph saw Benjamin with them, he said to the servant who was over his household, \u201cBring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.\u201d"}, {"pk": 2826047, "translation": "NET", "book": 1, "chapter": 43, "verse": 17, "text": "The man did just as Joseph said; he brought the men into Joseph\u2019s house.", "comment": "tn Heb \u201cthe man.\u201d This has been replaced in the translation by the pronoun \u201che\u201d for stylistic reasons.
sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process."}, {"pk": 2826048, "translation": "NET", "book": 1, "chapter": 43, "verse": 18, "text": "But the men were afraid when they were brought to Joseph\u2019s house. They said, \u201cWe are being brought in because of the money that was returned in our sacks last time. He wants to capture us, make us slaves, and take our donkeys!\u201d", "comment": "tn Heb \u201cto roll himself upon us and to cause himself to fall upon us.\u201d The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph\u2019s house.
tn The word \u201ctake\u201d has been supplied in the translation for stylistic reasons.
tn Heb \u201cover the matter of.\u201d
tn Heb \u201cin the beginning,\u201d that is, at the end of their first visit."}, {"pk": 2826049, "translation": "NET", "book": 1, "chapter": 43, "verse": 19, "text": "So they approached the man who was in charge of Joseph\u2019s household and spoke to him at the entrance to the house."}, {"pk": 2826050, "translation": "NET", "book": 1, "chapter": 43, "verse": 20, "text": "They said, \u201cMy lord, we did indeed come down the first time to buy food.", "comment": "tn The infinitive absolute is used for emphasis before the finite verbal form.
tn Heb \u201cin the beginning\u201d (see the note on the phrase \u201clast time\u201d in v. 18)."}, {"pk": 2826051, "translation": "NET", "book": 1, "chapter": 43, "verse": 21, "text": "But when we came to the place where we spent the night, we opened our sacks and each of us found his money \u2014 the full amount \u2014 in the mouth of his sack. So we have returned it.", "comment": "tn Heb \u201cin its weight.\u201d
tn Heb \u201cbrought it back in our hand.\u201d"}, {"pk": 2826052, "translation": "NET", "book": 1, "chapter": 43, "verse": 22, "text": "We have brought additional money with us to buy food. We do not know who put the money in our sacks!\u201d"}, {"pk": 2826053, "translation": "NET", "book": 1, "chapter": 43, "verse": 23, "text": "\u201cEverything is fine,\u201d the man in charge of Joseph\u2019s household told them. \u201cDon\u2019t be afraid. Your God and the God of your father has given you treasure in your sacks. I had your money.\u201d Then he brought Simeon out to them.", "comment": "sn Your God and the God of your father\u2026This is the first clear reference in the story to the theme of divine providence \u2013 that God works through the human actions to do his will.
tn Heb \u201cyour money came to me.\u201d
tn Heb \u201cand he said, \u2018peace to you.\u2019\u201d Here the statement has the force of \u201ceverything is fine,\u201d or perhaps even \u201ccalm down.\u201d The referent of \u201che\u201d (the man in charge of Joseph\u2019 household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons."}, {"pk": 2826054, "translation": "NET", "book": 1, "chapter": 43, "verse": 24, "text": "The servant in charge brought the men into Joseph\u2019s house. He gave them water, and they washed their feet. Then he gave food to their donkeys.", "comment": "tn Heb \u201cthe man.\u201d"}, {"pk": 2826055, "translation": "NET", "book": 1, "chapter": 43, "verse": 25, "text": "They got their gifts ready for Joseph\u2019s arrival at noon, for they had heard that they were to have a meal there.", "comment": "tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
tn Heb \u201ceat bread.\u201d The imperfect verbal form is used here as a historic future (future from the perspective of the past)."}, {"pk": 2826056, "translation": "NET", "book": 1, "chapter": 43, "verse": 26, "text": "When Joseph came home, they presented him with the gifts they had brought inside, and they bowed down to the ground before him.", "comment": "tn Heb \u201cinto the house.\u201d"}, {"pk": 2826057, "translation": "NET", "book": 1, "chapter": 43, "verse": 27, "text": "He asked them how they were doing. Then he said, \u201cIs your aging father well, the one you spoke about? Is he still alive?\u201d", "comment": "tn Heb \u201cconcerning peace.\u201d"}, {"pk": 2826058, "translation": "NET", "book": 1, "chapter": 43, "verse": 28, "text": "\u201cYour servant our father is well,\u201d they replied. \u201cHe is still alive.\u201d They bowed down in humility.", "comment": "tn Heb \u201cand they bowed low and they bowed down.\u201d The use of synonyms here emphasizes the brothers\u2019 humility."}, {"pk": 2826059, "translation": "NET", "book": 1, "chapter": 43, "verse": 29, "text": "When Joseph looked up and saw his brother Benjamin, his mother\u2019s son, he said, \u201cIs this your youngest brother, whom you told me about?\u201d Then he said, \u201cMay God be gracious to you, my son.\u201d", "comment": "sn Joseph\u2019s language here becomes warmer and more personal, culminating in calling Benjamin my son.
tn Heb \u201cand he lifted his eyes.\u201d The referent of \u201che\u201d (Joseph) has been specified in the translation for clarity."}, {"pk": 2826060, "translation": "NET", "book": 1, "chapter": 43, "verse": 30, "text": "Joseph hurried out, for he was overcome by affection for his brother and was at the point of tears. So he went to his room and wept there.", "comment": "tn Heb \u201cfor his affection boiled up concerning his brother.\u201d The same expression is used in 1 Kgs 3:26 for the mother\u2019s feelings for her endangered child.
tn Heb \u201cand he sought to weep.\u201d"}, {"pk": 2826061, "translation": "NET", "book": 1, "chapter": 43, "verse": 31, "text": "Then he washed his face and came out. With composure he said, \u201cSet out the food.\u201d", "comment": "tn Heb \u201cand he controlled himself and said.\u201d"}, {"pk": 2826062, "translation": "NET", "book": 1, "chapter": 43, "verse": 32, "text": "They set a place for him, a separate place for his brothers, and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting to do so.)", "comment": "tn Or \u201cdisgraceful.\u201d The Hebrew word \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4 (to\u2019evah, \u201cabomination\u201d) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.
tn Heb \u201cand they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.\u201d The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator\u2019s time.sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.
tn Heb \u201cthem\u201d; the referent (Joseph\u2019s brothers) has been specified in the translation for clarity."}, {"pk": 2826063, "translation": "NET", "book": 1, "chapter": 43, "verse": 33, "text": "They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. The men looked at each other in astonishment.", "comment": "sn The brothers\u2019 astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.
tn Heb \u201cthe firstborn according to his birthright and the youngest according to his youth.\u201d"}, {"pk": 2826064, "translation": "NET", "book": 1, "chapter": 43, "verse": 34, "text": "He gave them portions of the food set before him, but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk.", "comment": "tn Heb \u201cand he lifted up portions from before his face to them.\u201d
tn Heb \u201cand they drank and were intoxicated with him\u201d (cf. NIV \u201cdrank freely with him\u201d; NEB \u201cgrew merry\u201d; NRSV \u201cwere merry\u201d). The brothers were apparently relaxed and set at ease, despite Joseph\u2019s obvious favoritism toward Benjamin."}, {"pk": 2826065, "translation": "NET", "book": 1, "chapter": 44, "verse": 1, "text": "He instructed the servant who was over his household, \u201cFill the sacks of the men with as much food as they can carry and put each man\u2019s money in the mouth of his sack."}, {"pk": 2826066, "translation": "NET", "book": 1, "chapter": 44, "verse": 2, "text": "Then put my cup \u2014 the silver cup \u2014 in the mouth of the youngest one\u2019s sack, along with the money for his grain.\u201d He did as Joseph instructed.", "comment": "tn The imperfect verbal form is used here to express Joseph\u2019s instructions.
tn Heb \u201cand he did according to the word of Joseph which he spoke.\u201d"}, {"pk": 2826067, "translation": "NET", "book": 1, "chapter": 44, "verse": 3, "text": "When morning came, the men and their donkeys were sent off.", "comment": "tn Heb \u201cand the men were sent off, they and their donkeys.\u201d This clause, like the preceding one, has the subject before the verb, indicating synchronic action.
tn Heb \u201cthe morning was light.\u201d"}, {"pk": 2826068, "translation": "NET", "book": 1, "chapter": 44, "verse": 4, "text": "They had not gone very far from the city when Joseph said to the servant who was over his household, \u201cPursue the men at once! When you overtake them, say to them, \u2018Why have you repaid good with evil?", "comment": "tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): \u201cand overtake them and say,\u201d becomes \u201cwhen you overtake them, say.\u201d
tn Heb \u201carise, chase after the men.\u201d The first imperative gives the command a sense of urgency.
tn Heb \u201cand Joseph said.\u201d This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.
tn Heb \u201cthey left the city, they were not far,\u201d meaning \u201cthey had not gone very far.\u201d"}, {"pk": 2826069, "translation": "NET", "book": 1, "chapter": 44, "verse": 5, "text": "Doesn\u2019t my master drink from this cup and use it for divination? You have done wrong!\u2019\u201d", "comment": "tn Heb \u201cyou have caused to be evil what you have done.\u201d
tn Heb \u201cIs this not what my master drinks from.\u201d The word \u201ccup\u201d is not in the Hebrew text, but is obviously the referent of \u201cthis,\u201d and so has been supplied in the translation for clarity.
tn Heb \u201cand he, divining, divines with it.\u201d The infinitive absolute is emphatic, stressing the importance of the cup to Joseph."}, {"pk": 2826070, "translation": "NET", "book": 1, "chapter": 44, "verse": 6, "text": "When the man overtook them, he spoke these words to them.", "comment": "tn Heb \u201cand he\u201d; the referent (the man who was in charge of Joseph\u2019s household) has been specified in the translation for clarity."}, {"pk": 2826071, "translation": "NET", "book": 1, "chapter": 44, "verse": 7, "text": "They answered him, \u201cWhy does my lord say such things? Far be it from your servants to do such a thing!", "comment": "tn Heb \u201caccording to this thing.\u201d
tn Heb \u201cWhy does my lord speak according to these words?\u201d"}, {"pk": 2826072, "translation": "NET", "book": 1, "chapter": 44, "verse": 8, "text": "Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master\u2019s house?"}, {"pk": 2826073, "translation": "NET", "book": 1, "chapter": 44, "verse": 9, "text": "If one of us has it, he will die, and the rest of us will become my lord\u2019s slaves!\u201d", "comment": "tn Heb \u201cThe one with whom it is found from your servants.\u201d Here \u201cyour servants\u201d (a deferential way of referring to the brothers themselves) has been translated by the pronoun \u201cus\u201d to avoid confusion with Joseph\u2019s servants."}, {"pk": 2826074, "translation": "NET", "book": 1, "chapter": 44, "verse": 10, "text": "He replied, \u201cYou have suggested your own punishment! The one who has it will become my slave, but the rest of you will go free.\u201d", "comment": "tn The Hebrew word \u05e0\u05b8\u05e7\u05b4\u05d9 (naqi) means \u201cacquitted,\u201d that is, free of guilt and the responsibility for it.sn The rest of you will be free. Joseph\u2019s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.
tn Heb \u201cThe one with whom it is found will become my slave.\u201d
tn Heb \u201cAlso now, according to your words, so it is.\u201d As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.
tn The words \u201cthe rest of\u201d have been supplied in the translation for clarification and for stylistic reasons."}, {"pk": 2826075, "translation": "NET", "book": 1, "chapter": 44, "verse": 11, "text": "So each man quickly lowered his sack to the ground and opened it.", "comment": "tn Heb \u201cand they hurried and they lowered.\u201d Their speed in doing this shows their presumption of innocence."}, {"pk": 2826076, "translation": "NET", "book": 1, "chapter": 44, "verse": 12, "text": "Then the man searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin\u2019s sack!", "comment": "tn Heb \u201cand he\u201d; the referent (the man who was in charge of Joseph\u2019s household) has been specified in the translation for clarity."}, {"pk": 2826077, "translation": "NET", "book": 1, "chapter": 44, "verse": 13, "text": "They all tore their clothes! Then each man loaded his donkey, and they returned to the city."}, {"pk": 2826078, "translation": "NET", "book": 1, "chapter": 44, "verse": 14, "text": "So Judah and his brothers came back to Joseph\u2019s house. He was still there, and they threw themselves to the ground before him.", "comment": "sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.
tn The disjunctive clause here provides supplemental information."}, {"pk": 2826079, "translation": "NET", "book": 1, "chapter": 44, "verse": 15, "text": "Joseph said to them, \u201cWhat did you think you were doing? Don\u2019t you know that a man like me can find out things like this by divination?\u201d", "comment": "tn Heb \u201cWhat is this deed you have done?\u201d The demonstrative pronoun (\u201cthis\u201d) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, \u201cWhat did you think you were doing?\u201d
tn Heb \u201c[is] fully able to divine,\u201d meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this."}, {"pk": 2826080, "translation": "NET", "book": 1, "chapter": 44, "verse": 16, "text": "Judah replied, \u201cWhat can we say to my lord? What can we speak? How can we clear ourselves? God has exposed the sin of your servants! We are now my lord\u2019s slaves, we and the one in whose possession the cup was found.\u201d", "comment": "tn The Hitpael form of the verb \u05e6\u05b8\u05d3\u05b5\u05e7 (tsadeq) here means \u201cto prove ourselves just, to declare ourselves righteous, to prove our innocence.\u201d
sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.
tn The imperfect verbal form here indicates the subject\u2019s potential."}, {"pk": 2826081, "translation": "NET", "book": 1, "chapter": 44, "verse": 17, "text": "But Joseph said, \u201cFar be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of you may go back to your father in peace.\u201d", "comment": "tn The words \u201cthe rest of\u201d have been supplied in the translation for clarification and for stylistic reasons.
tn Heb \u201cup\u201d (reflecting directions from their point of view \u2013 \u201cup\u201d to Canaan; \u201cdown\u201d to Egypt)."}, {"pk": 2826082, "translation": "NET", "book": 1, "chapter": 44, "verse": 18, "text": "Then Judah approached him and said, \u201cMy lord, please allow your servant to speak a word with you. Please do not get angry with your servant, for you are just like Pharaoh.", "comment": "sn You are just like Pharaoh. Judah\u2019s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph\u2019s compassion for the father, whom he mentions no less than fourteen times in the speech.
tn Heb \u201cand let not your anger burn against your servant.\u201d
tn Heb \u201cPlease my lord, let your servant speak a word into the ears of my lord.\u201d"}, {"pk": 2826083, "translation": "NET", "book": 1, "chapter": 44, "verse": 19, "text": "My lord asked his servants, \u2018Do you have a father or a brother?\u2019"}, {"pk": 2826084, "translation": "NET", "book": 1, "chapter": 44, "verse": 20, "text": "We said to my lord, \u2018We have an aged father, and there is a young boy who was born when our father was old. The boy\u2019s brother is dead. He is the only one of his mother\u2019s sons left, and his father loves him.\u2019", "comment": "tn Heb \u201che, only he, to his mother is left.\u201d
tn Heb \u201cand a small boy of old age,\u201d meaning that he was born when his father was elderly.
tn Heb \u201chis\u201d; the referent (the boy just mentioned) has been specified in the translation for clarity."}, {"pk": 2826085, "translation": "NET", "book": 1, "chapter": 44, "verse": 21, "text": "\u201cThen you told your servants, \u2018Bring him down to me so I can see him.\u2019", "comment": "tn The cohortative after the imperative indicates purpose here.
tn Heb \u201cthat I may set my eyes upon him.\u201d"}, {"pk": 2826086, "translation": "NET", "book": 1, "chapter": 44, "verse": 22, "text": "We said to my lord, \u2018The boy cannot leave his father. If he leaves his father, his father will die.\u2019", "comment": "tn Heb \u201che\u201d; the referent (the boy\u2019s father, i.e., Jacob) has been specified in the translation for clarity.
tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause."}, {"pk": 2826087, "translation": "NET", "book": 1, "chapter": 44, "verse": 23, "text": "But you said to your servants, \u2018If your youngest brother does not come down with you, you will not see my face again.\u2019"}, {"pk": 2826088, "translation": "NET", "book": 1, "chapter": 44, "verse": 24, "text": "When we returned to your servant my father, we told him the words of my lord."}, {"pk": 2826089, "translation": "NET", "book": 1, "chapter": 44, "verse": 25, "text": "\u201cThen our father said, \u2018Go back and buy us a little food.\u2019"}, {"pk": 2826090, "translation": "NET", "book": 1, "chapter": 44, "verse": 26, "text": "But we replied, \u2018We cannot go down there. If our youngest brother is with us, then we will go, for we won\u2019t be permitted to see the man\u2019s face if our youngest brother is not with us.\u2019", "comment": "tn The direct object is not specified in the Hebrew text, but is implied; \u201cthere\u201d is supplied in the translation for stylistic reasons.
tn Heb \u201cgo down.\u201d"}, {"pk": 2826091, "translation": "NET", "book": 1, "chapter": 44, "verse": 27, "text": "\u201cThen your servant my father said to us, \u2018You know that my wife gave me two sons.", "comment": "tn Heb \u201cthat two sons my wife bore to me.\u201d"}, {"pk": 2826092, "translation": "NET", "book": 1, "chapter": 44, "verse": 28, "text": "The first disappeared and I said, \u201cHe has surely been torn to pieces.\u201d I have not seen him since.", "comment": "tn Heb \u201cwent forth from me.\u201d"}, {"pk": 2826093, "translation": "NET", "book": 1, "chapter": 44, "verse": 29, "text": "If you take this one from me too and an accident happens to him, then you will bring down my gray hair in tragedy to the grave.\u2019", "comment": "tn Heb \u201cto Sheol,\u201d the dwelling place of the dead.
tn Heb \u201cevil/calamity.\u201d The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).
tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: \u201cif you take\u2026then you will bring down.\u201d
sn The expression bring down my gray hair is figurative, using a part for the whole \u2013 they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38."}, {"pk": 2826094, "translation": "NET", "book": 1, "chapter": 44, "verse": 30, "text": "\u201cSo now, when I return to your servant my father, and the boy is not with us \u2014 his very life is bound up in his son\u2019s life.", "comment": "tn Heb \u201chis life is bound up in his life.\u201d"}, {"pk": 2826095, "translation": "NET", "book": 1, "chapter": 44, "verse": 31, "text": "When he sees the boy is not with us, he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave.", "comment": "tn Heb \u201cwhen he sees that there is no boy.\u201d"}, {"pk": 2826096, "translation": "NET", "book": 1, "chapter": 44, "verse": 32, "text": "Indeed, your servant pledged security for the boy with my father, saying, \u2018If I do not bring him back to you, then I will bear the blame before my father all my life.\u2019", "comment": "tn Or \u201cfor.\u201d"}, {"pk": 2826097, "translation": "NET", "book": 1, "chapter": 44, "verse": 33, "text": "\u201cSo now, please let your servant remain as my lord\u2019s slave instead of the boy. As for the boy, let him go back with his brothers."}, {"pk": 2826098, "translation": "NET", "book": 1, "chapter": 44, "verse": 34, "text": "For how can I go back to my father if the boy is not with me? I couldn\u2019t bear to see my father\u2019s pain.\u201d", "comment": "tn Heb \u201cthe calamity which would find my father.\u201d
tn The Hebrew text has \u201clest I see,\u201d which expresses a negative purpose \u2013 \u201cI cannot go up lest I see.\u201d"}, {"pk": 2826099, "translation": "NET", "book": 1, "chapter": 45, "verse": 1, "text": "Joseph was no longer able to control himself before all his attendants, so he cried out, \u201cMake everyone go out from my presence!\u201d No one remained with Joseph when he made himself known to his brothers.", "comment": "tn Heb \u201call the ones standing beside him.\u201d
tn Heb \u201cstood.\u201d"}, {"pk": 2826100, "translation": "NET", "book": 1, "chapter": 45, "verse": 2, "text": "He wept loudly; the Egyptians heard it and Pharaoh\u2019s household heard about it.", "comment": "tn Heb \u201cand he gave his voice in weeping,\u201d meaning that Joseph could not restrain himself and wept out loud.
tn Heb \u201cand the Egyptians heard and the household of Pharaoh heard.\u201d Presumably in the latter case this was by means of a report."}, {"pk": 2826101, "translation": "NET", "book": 1, "chapter": 45, "verse": 3, "text": "Joseph said to his brothers, \u201cI am Joseph! Is my father still alive?\u201d His brothers could not answer him because they were dumbfounded before him."}, {"pk": 2826102, "translation": "NET", "book": 1, "chapter": 45, "verse": 4, "text": "Joseph said to his brothers, \u201cCome closer to me,\u201d so they came near. Then he said, \u201cI am Joseph your brother, whom you sold into Egypt."}, {"pk": 2826103, "translation": "NET", "book": 1, "chapter": 45, "verse": 5, "text": "Now, do not be upset and do not be angry with yourselves because you sold me here, for God sent me ahead of you to preserve life!", "comment": "tn Heb \u201clet there not be anger in your eyes.\u201d
sn You sold me here, for God sent me. The tension remains as to how the brothers\u2019 wickedness and God\u2019s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation."}, {"pk": 2826104, "translation": "NET", "book": 1, "chapter": 45, "verse": 6, "text": "For these past two years there has been famine in the land and for five more years there will be neither plowing nor harvesting.", "comment": "tn Heb \u201cthe famine [has been] in the midst of.\u201d"}, {"pk": 2826105, "translation": "NET", "book": 1, "chapter": 45, "verse": 7, "text": "God sent me ahead of you to preserve you on the earth and to save your lives by a great deliverance.", "comment": "sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).
tn The infinitive gives a second purpose for God\u2019s action.
tn Heb \u201cto make you a remnant.\u201d The verb, followed here by the preposition \u05dc\u05b0 (l\u00ff), means \u201cto make.\u201d"}, {"pk": 2826106, "translation": "NET", "book": 1, "chapter": 45, "verse": 8, "text": "So now, it is not you who sent me here, but God. He has made me an adviser to Pharaoh, lord over all his household, and ruler over all the land of Egypt.", "comment": "tn Heb \u201ca father.\u201d The term is used here figuratively of one who gives advice, as a father would to his children."}, {"pk": 2826107, "translation": "NET", "book": 1, "chapter": 45, "verse": 9, "text": "Now go up to my father quickly and tell him, \u2018This is what your son Joseph says: \u201cGod has made me lord of all Egypt. Come down to me; do not delay!", "comment": "tn Heb \u201churry and go up.\u201d"}, {"pk": 2826108, "translation": "NET", "book": 1, "chapter": 45, "verse": 10, "text": "You will live in the land of Goshen, and you will be near me \u2014 you, your children, your grandchildren, your flocks, your herds, and everything you have.", "comment": "tn The perfect verbal form with vav consecutive here expresses instruction."}, {"pk": 2826109, "translation": "NET", "book": 1, "chapter": 45, "verse": 11, "text": "I will provide you with food there because there will be five more years of famine. Otherwise you would become poor \u2014 you, your household, and everyone who belongs to you.\u201d\u2019", "comment": "tn The verb \u05db\u05bc\u05d5\u05bc\u05dc (kul) in the Pilpel stem means \u201cto nourish, to support, to sustain.\u201d As in 1 Kgs 20:27, it here means \u201cto supply with food.\u201d"}, {"pk": 2826110, "translation": "NET", "book": 1, "chapter": 45, "verse": 12, "text": "You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you.", "comment": "tn Heb \u201cAnd, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.\u201d"}, {"pk": 2826111, "translation": "NET", "book": 1, "chapter": 45, "verse": 13, "text": "So tell my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!\u201d", "comment": "tn Heb \u201cand hurry and bring down my father to here.\u201d
tn The perfect verbal form with the vav consecutive here expresses instruction."}, {"pk": 2826112, "translation": "NET", "book": 1, "chapter": 45, "verse": 14, "text": "Then he threw himself on the neck of his brother Benjamin and wept, and Benjamin wept on his neck."}, {"pk": 2826113, "translation": "NET", "book": 1, "chapter": 45, "verse": 15, "text": "He kissed all his brothers and wept over them. After this his brothers talked with him."}, {"pk": 2826114, "translation": "NET", "book": 1, "chapter": 45, "verse": 16, "text": "Now it was reported in the household of Pharaoh, \u201cJoseph\u2019s brothers have arrived.\u201d It pleased Pharaoh and his servants.", "comment": "tn Heb \u201cwas good in the eyes of.\u201d
tn Heb \u201cand the sound was heard.\u201d"}, {"pk": 2826115, "translation": "NET", "book": 1, "chapter": 45, "verse": 17, "text": "Pharaoh said to Joseph, \u201cSay to your brothers, \u2018Do this: Load your animals and go to the land of Canaan!", "comment": "tn Heb \u201cand go! Enter!\u201d"}, {"pk": 2826116, "translation": "NET", "book": 1, "chapter": 45, "verse": 18, "text": "Get your father and your households and come to me! Then I will give you the best land in Egypt and you will eat the best of the land.\u2019", "comment": "tn After the imperatives in vv. 17\u201318a, the cohortative with vav indicates result.
tn After the cohortative the imperative with vav states the ultimate goal.
tn Heb \u201cfat.\u201d"}, {"pk": 2826117, "translation": "NET", "book": 1, "chapter": 45, "verse": 19, "text": "You are also commanded to say, \u2018Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come.", "comment": "tn The words \u201cto say\u201d have been supplied in the translation for stylistic reasons."}, {"pk": 2826118, "translation": "NET", "book": 1, "chapter": 45, "verse": 20, "text": "Don\u2019t worry about your belongings, for the best of all the land of Egypt will be yours.\u2019\u201d", "comment": "tn Heb \u201clet not your eye regard.\u201d"}, {"pk": 2826119, "translation": "NET", "book": 1, "chapter": 45, "verse": 21, "text": "So the sons of Israel did as he said. Joseph gave them wagons as Pharaoh had instructed, and he gave them provisions for the journey.", "comment": "tn Heb \u201caccording to the mouth of Pharaoh.\u201d
tn Heb \u201cand the sons of Israel did so.\u201d"}, {"pk": 2826120, "translation": "NET", "book": 1, "chapter": 45, "verse": 22, "text": "He gave sets of clothes to each one of them, but to Benjamin he gave three hundred pieces of silver and five sets of clothes.", "comment": "tn Heb \u201cchanges of outer garments.\u201d
tn Heb \u201cto all of them he gave, to each one, changes of outer garments.\u201d"}, {"pk": 2826121, "translation": "NET", "book": 1, "chapter": 45, "verse": 23, "text": "To his father he sent the following: ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father\u2019s journey.", "comment": "tn Heb \u201caccording to this.\u201d"}, {"pk": 2826122, "translation": "NET", "book": 1, "chapter": 45, "verse": 24, "text": "Then he sent his brothers on their way and they left. He said to them, \u201cAs you travel don\u2019t be overcome with fear.\u201d", "comment": "tn Heb \u201cdo not be stirred up in the way.\u201d The verb means \u201cstir up.\u201d Some understand the Hebrew verb \u05e8\u05b8\u05d2\u05b8\u05d6 (ragaz, \u201cto stir up\u201d) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means \u201cto fear.\u201d This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them."}, {"pk": 2826123, "translation": "NET", "book": 1, "chapter": 45, "verse": 25, "text": "So they went up from Egypt and came to their father Jacob in the land of Canaan.", "comment": "tn Heb \u201cand they entered the land of Canaan to their father.\u201d"}, {"pk": 2826124, "translation": "NET", "book": 1, "chapter": 45, "verse": 26, "text": "They told him, \u201cJoseph is still alive and he is ruler over all the land of Egypt!\u201d Jacob was stunned, for he did not believe them.", "comment": "tn Heb \u201cand his heart was numb.\u201d Jacob was stunned by the unbelievable news and was unable to respond."}, {"pk": 2826125, "translation": "NET", "book": 1, "chapter": 45, "verse": 27, "text": "But when they related to him everything Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, their father Jacob\u2019s spirit revived.", "comment": "tn Heb \u201cand they spoke to him all the words of Joseph which he had spoke to them.\u201d"}, {"pk": 2826126, "translation": "NET", "book": 1, "chapter": 45, "verse": 28, "text": "Then Israel said, \u201cEnough! My son Joseph is still alive! I will go and see him before I die.\u201d"}, {"pk": 2826127, "translation": "NET", "book": 1, "chapter": 46, "verse": 1, "text": "So Israel began his journey, taking with him all that he had. When he came to Beer Sheba he offered sacrifices to the God of his father Isaac.", "comment": "sn Beer Sheba. See Gen 21:31; 28:10.
tn Heb \u201cand Israel journeyed, and all that was his.\u201d"}, {"pk": 2826128, "translation": "NET", "book": 1, "chapter": 46, "verse": 2, "text": "God spoke to Israel in a vision during the night and said, \u201cJacob, Jacob!\u201d He replied, \u201cHere I am!\u201d", "comment": "tn Heb \u201cin visions of the night.\u201d The plural form has the singular meaning, probably as a plural of intensity."}, {"pk": 2826129, "translation": "NET", "book": 1, "chapter": 46, "verse": 3, "text": "He said, \u201cI am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.", "comment": "tn Heb \u201cthe God.\u201d"}, {"pk": 2826130, "translation": "NET", "book": 1, "chapter": 46, "verse": 4, "text": "I will go down with you to Egypt and I myself will certainly bring you back from there. Joseph will close your eyes.\u201d", "comment": "tn Heb \u201cand I, I will bring you up, also bringing up.\u201d The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: \u201cI myself will certainly bring you up.\u201d
tn Heb \u201cand Joseph will put his hand upon your eyes.\u201d This is a promise of peaceful death in Egypt with Joseph present to close his eyes."}, {"pk": 2826131, "translation": "NET", "book": 1, "chapter": 46, "verse": 5, "text": "Then Jacob started out from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him.", "comment": "tn Heb \u201carose.\u201d"}, {"pk": 2826132, "translation": "NET", "book": 1, "chapter": 46, "verse": 6, "text": "Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt.", "comment": "tn Heb \u201cand they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.\u201d The order of the clauses has been rearranged in the translation for stylistic reasons."}, {"pk": 2826133, "translation": "NET", "book": 1, "chapter": 46, "verse": 7, "text": "He brought with him to Egypt his sons and grandsons, his daughters and granddaughters \u2014 all his descendants.", "comment": "tn The Hebrew text adds \u201cwith him\u201d here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse)."}, {"pk": 2826134, "translation": "NET", "book": 1, "chapter": 46, "verse": 8, "text": "These are the names of the sons of Israel who went to Egypt \u2014 Jacob and his sons: Reuben, the firstborn of Jacob."}, {"pk": 2826135, "translation": "NET", "book": 1, "chapter": 46, "verse": 9, "text": "The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi."}, {"pk": 2826136, "translation": "NET", "book": 1, "chapter": 46, "verse": 10, "text": "The sons of Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul (the son of a Canaanite woman)."}, {"pk": 2826137, "translation": "NET", "book": 1, "chapter": 46, "verse": 11, "text": "The sons of Levi: Gershon, Kohath, and Merari."}, {"pk": 2826138, "translation": "NET", "book": 1, "chapter": 46, "verse": 12, "text": "The sons of Judah: Er, Onan, Shelah, Perez, and Zerah (but Er and Onan died in the land of Canaan). The sons of Perez were Hezron and Hamul."}, {"pk": 2826139, "translation": "NET", "book": 1, "chapter": 46, "verse": 13, "text": "The sons of Issachar: Tola, Puah, Jashub, and Shimron.", "comment": "tc The MT reads \u201cPuvah\u201d (cf. Num 26:23); the Samaritan Pentateuch and Syriac read \u201cPuah\u201d (cf. 1 Chr 7:1).
tc The MT reads \u201cIob,\u201d but the Samaritan Pentateuch and some LXX mss read \u201cJashub\u201d (see Num 26:24; 1 Chr 7:1)."}, {"pk": 2826140, "translation": "NET", "book": 1, "chapter": 46, "verse": 14, "text": "The sons of Zebulun: Sered, Elon, and Jahleel."}, {"pk": 2826141, "translation": "NET", "book": 1, "chapter": 46, "verse": 15, "text": "These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all.", "comment": "tn Heb \u201call the lives of his sons and his daughters, thirty-three.\u201d"}, {"pk": 2826142, "translation": "NET", "book": 1, "chapter": 46, "verse": 16, "text": "The sons of Gad: Zephon, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.", "comment": "tc The MT reads \u201cZiphion,\u201d but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read \u201cZephon.\u201d"}, {"pk": 2826143, "translation": "NET", "book": 1, "chapter": 46, "verse": 17, "text": "The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah were Heber and Malkiel."}, {"pk": 2826144, "translation": "NET", "book": 1, "chapter": 46, "verse": 18, "text": "These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all."}, {"pk": 2826145, "translation": "NET", "book": 1, "chapter": 46, "verse": 19, "text": "The sons of Rachel the wife of Jacob: Joseph and Benjamin."}, {"pk": 2826146, "translation": "NET", "book": 1, "chapter": 46, "verse": 20, "text": "Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, bore them to him.", "comment": "sn On is another name for the city of Heliopolis."}, {"pk": 2826147, "translation": "NET", "book": 1, "chapter": 46, "verse": 21, "text": "The sons of Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.", "comment": "sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt."}, {"pk": 2826148, "translation": "NET", "book": 1, "chapter": 46, "verse": 22, "text": "These were the sons of Rachel who were born to Jacob, fourteen in all."}, {"pk": 2826149, "translation": "NET", "book": 1, "chapter": 46, "verse": 23, "text": "The son of Dan: Hushim.", "comment": "tn This name appears as \u201cShuham\u201d in Num 26:42. The LXX reads \u201cHashum\u201d here."}, {"pk": 2826150, "translation": "NET", "book": 1, "chapter": 46, "verse": 24, "text": "The sons of Naphtali: Jahziel, Guni, Jezer, and Shillem."}, {"pk": 2826151, "translation": "NET", "book": 1, "chapter": 46, "verse": 25, "text": "These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all."}, {"pk": 2826152, "translation": "NET", "book": 1, "chapter": 46, "verse": 26, "text": "All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob\u2019s sons.)", "comment": "tn Heb \u201cAll the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.\u201dsn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8\u201325 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt)."}, {"pk": 2826153, "translation": "NET", "book": 1, "chapter": 46, "verse": 27, "text": "Counting the two sons of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy.", "comment": "tn The LXX reads \u201cnine sons,\u201d probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14\u201320).
tn Heb \u201cAnd the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.\u201dsn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8\u201325, minus Er and Onan (deceased). The LXX gives the number as \u201cseventy-five\u201d (cf. Acts 7:14)."}, {"pk": 2826154, "translation": "NET", "book": 1, "chapter": 46, "verse": 28, "text": "Jacob sent Judah before him to Joseph to accompany him to Goshen. So they came to the land of Goshen.", "comment": "tn Heb \u201cand he\u201d; the referent (Jacob) has been specified in the translation for clarity.
tn Heb \u201cto direct before him to Goshen.\u201d"}, {"pk": 2826155, "translation": "NET", "book": 1, "chapter": 46, "verse": 29, "text": "Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, he hugged his neck and wept on his neck for quite some time.", "comment": "tn Heb \u201cand he appeared to him.\u201d"}, {"pk": 2826156, "translation": "NET", "book": 1, "chapter": 46, "verse": 30, "text": "Israel said to Joseph, \u201cNow let me die since I have seen your face and know that you are still alive.\u201d", "comment": "tn Heb \u201cafter my seeing your face that you are still alive.\u201d"}, {"pk": 2826157, "translation": "NET", "book": 1, "chapter": 46, "verse": 31, "text": "Then Joseph said to his brothers and his father\u2019s household, \u201cI will go up and tell Pharaoh, \u2018My brothers and my father\u2019s household who were in the land of Canaan have come to me.", "comment": "tn Heb \u201ctell Pharaoh and say to him.\u201d"}, {"pk": 2826158, "translation": "NET", "book": 1, "chapter": 46, "verse": 32, "text": "The men are shepherds; they take care of livestock. They have brought their flocks and their herds and all that they have.\u2019", "comment": "tn Heb \u201cfeeders of sheep.\u201d
tn Heb \u201cfor men of livestock they are.\u201d"}, {"pk": 2826159, "translation": "NET", "book": 1, "chapter": 46, "verse": 33, "text": "Pharaoh will summon you and say, \u2018What is your occupation?\u2019"}, {"pk": 2826160, "translation": "NET", "book": 1, "chapter": 46, "verse": 34, "text": "Tell him, \u2018Your servants have taken care of cattle from our youth until now, both we and our fathers,\u2019 so that you may live in the land of Goshen, for everyone who takes care of sheep is disgusting to the Egyptians.\u201d", "comment": "sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.
tn Heb \u201cis an abomination.\u201d The Hebrew word \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4 (to\u2019evah, \u201cabomination\u201d) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.
tn Heb \u201cyour servants are men of cattle.\u201d"}, {"pk": 2826161, "translation": "NET", "book": 1, "chapter": 47, "verse": 1, "text": "Joseph went and told Pharaoh, \u201cMy father, my brothers, their flocks and herds, and all that they own have arrived from the land of Canaan. They are now in the land of Goshen.\u201d", "comment": "tn Heb \u201cLook they [are] in the land of Goshen.\u201d Joseph draws attention to the fact of their presence in Goshen."}, {"pk": 2826162, "translation": "NET", "book": 1, "chapter": 47, "verse": 2, "text": "He took five of his brothers and introduced them to Pharaoh.", "comment": "tn Heb \u201cand from the whole of his brothers he took five men and presented them before Pharaoh.\u201d"}, {"pk": 2826163, "translation": "NET", "book": 1, "chapter": 47, "verse": 3, "text": "Pharaoh said to Joseph\u2019s brothers, \u201cWhat is your occupation?\u201d They said to Pharaoh, \u201cYour servants take care of flocks, just as our ancestors did.\u201d", "comment": "tn Heb \u201chis\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cboth we and our fathers.\u201d"}, {"pk": 2826164, "translation": "NET", "book": 1, "chapter": 47, "verse": 4, "text": "Then they said to Pharaoh, \u201cWe have come to live as temporary residents in the land. There is no pasture for your servants\u2019 flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.\u201d", "comment": "tn Heb \u201cfor there.\u201d The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.
tn Heb \u201cto sojourn.\u201d"}, {"pk": 2826165, "translation": "NET", "book": 1, "chapter": 47, "verse": 5, "text": "Pharaoh said to Joseph, \u201cYour father and your brothers have come to you."}, {"pk": 2826166, "translation": "NET", "book": 1, "chapter": 47, "verse": 6, "text": "The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men among them, put them in charge of my livestock.\u201d", "comment": "tn Heb \u201cmen of skill.\u201d
tn Heb \u201cmake them rulers.\u201dsn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph\u2019s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle."}, {"pk": 2826167, "translation": "NET", "book": 1, "chapter": 47, "verse": 7, "text": "Then Joseph brought in his father Jacob and presented him before Pharaoh. Jacob blessed Pharaoh.", "comment": "sn The precise meaning of the Hebrew verb translated \u201cblessed\u201d is difficult in this passage, because the content of Jacob\u2019s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.
tn Heb \u201ccaused him to stand.\u201d"}, {"pk": 2826168, "translation": "NET", "book": 1, "chapter": 47, "verse": 8, "text": "Pharaoh said to Jacob, \u201cHow long have you lived?\u201d", "comment": "tn Heb \u201cHow many are the days of the years of your life?\u201d"}, {"pk": 2826169, "translation": "NET", "book": 1, "chapter": 47, "verse": 9, "text": "Jacob said to Pharaoh, \u201cAll the years of my travels are 130. All the years of my life have been few and painful; the years of my travels are not as long as those of my ancestors.\u201d", "comment": "tn Heb \u201cand they have not reached the days of the years of my fathers in the days of their sojournings.\u201d
tn Heb \u201cthe days of.\u201d
tn Heb \u201csojournings.\u201d Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.
tn Heb \u201cthe days of.\u201d
tn The Hebrew word \u05e8\u05b7\u05e2 (ra\u2019) can sometimes mean \u201cevil,\u201d but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point."}, {"pk": 2826170, "translation": "NET", "book": 1, "chapter": 47, "verse": 10, "text": "Then Jacob blessed Pharaoh and went out from his presence.", "comment": "tn Heb \u201cfrom before Pharaoh.\u201d"}, {"pk": 2826171, "translation": "NET", "book": 1, "chapter": 47, "verse": 11, "text": "So Joseph settled his father and his brothers. He gave them territory in the land of Egypt, in the best region of the land, the land of Rameses, just as Pharaoh had commanded.", "comment": "sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.
tn Heb \u201ca possession,\u201d or \u201ca holding.\u201d Joseph gave them a plot of land with rights of ownership in the land of Goshen."}, {"pk": 2826172, "translation": "NET", "book": 1, "chapter": 47, "verse": 12, "text": "Joseph also provided food for his father, his brothers, and all his father\u2019s household, according to the number of their little children."}, {"pk": 2826173, "translation": "NET", "book": 1, "chapter": 47, "verse": 13, "text": "But there was no food in all the land because the famine was very severe; the land of Egypt and the land of Canaan wasted away because of the famine.", "comment": "tn The verb \u05dc\u05b7\u05d4\u05b7\u05d4 (lahah, = \u05dc\u05b8\u05d0\u05b8\u05d4, la\u2019ah) means \u201cto faint, to languish\u201d; it figuratively describes the land as wasting away, drooping, being worn out."}, {"pk": 2826174, "translation": "NET", "book": 1, "chapter": 47, "verse": 14, "text": "Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment for the grain they were buying. Then Joseph brought the money into Pharaoh\u2019s palace.", "comment": "tn Heb \u201chouse.\u201d
tn Or \u201cin exchange.\u201d On the use of the preposition here see BDB 90 s.v. \u05d1\u05bc\u05b0."}, {"pk": 2826175, "translation": "NET", "book": 1, "chapter": 47, "verse": 15, "text": "When the money from the lands of Egypt and Canaan was used up, all the Egyptians came to Joseph and said, \u201cGive us food! Why should we die before your very eyes because our money has run out?\u201d", "comment": "tn The imperfect verbal form has a deliberative force here.
tn Heb \u201call Egypt.\u201d The expression is a metonymy and refers to all the people of Egypt."}, {"pk": 2826176, "translation": "NET", "book": 1, "chapter": 47, "verse": 16, "text": "Then Joseph said, \u201cIf your money is gone, bring your livestock, and I will give you food in exchange for your livestock.\u201d", "comment": "tn The word \u201cfood\u201d has been supplied in the translation for stylistic reasons.
tn On the use of the preposition here see BDB 90 s.v. \u05d1\u05bc\u05b0."}, {"pk": 2826177, "translation": "NET", "book": 1, "chapter": 47, "verse": 17, "text": "So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. He got them through that year by giving them food in exchange for livestock.", "comment": "tn The definite article is translated here as a possessive pronoun."}, {"pk": 2826178, "translation": "NET", "book": 1, "chapter": 47, "verse": 18, "text": "When that year was over, they came to him the next year and said to him, \u201cWe cannot hide from our lord that the money is used up and the livestock and the animals belong to our lord. Nothing remains before our lord except our bodies and our land.", "comment": "tn Heb \u201cmy.\u201d The expression \u201cmy lord\u201d occurs twice more in this verse."}, {"pk": 2826179, "translation": "NET", "book": 1, "chapter": 47, "verse": 19, "text": "Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become Pharaoh\u2019s slaves. Give us seed that we may live and not die. Then the land will not become desolate.\u201d", "comment": "sn Pharaoh\u2019s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh\u2019s responsibility to feed them and care for them. It was the best way for them to survive the famine.
tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.
tn The disjunctive clause structure (vav [\u05d5] + subject + negated verb) highlights the statement and brings their argument to a conclusion.
tn After the imperative, the prefixed verbal form with vav here indicates consequence."}, {"pk": 2826180, "translation": "NET", "book": 1, "chapter": 47, "verse": 20, "text": "So Joseph bought all the land of Egypt for Pharaoh. Each of the Egyptians sold his field, for the famine was severe. So the land became Pharaoh\u2019s.", "comment": "tn The Hebrew text connects this clause with the preceding one with a causal particle (\u05db\u05bc\u05b4\u05d9, ki). The translation divides the clauses into two sentences for stylistic reasons.
tn The Hebrew text adds \u201cupon them.\u201d This has not been included in the translation for stylistic reasons."}, {"pk": 2826181, "translation": "NET", "book": 1, "chapter": 47, "verse": 21, "text": "Joseph made all the people slaves from one end of Egypt\u2019s border to the other end of it.", "comment": "tn Heb \u201cand he\u201d; the referent (Joseph) has been specified in the translation for clarity.
tc The MT reads \u201cand the people he removed to the cities,\u201d which does not make a lot of sense in this context. The Samaritan Pentateuch and the LXX read \u201che enslaved them as slaves.\u201d"}, {"pk": 2826182, "translation": "NET", "book": 1, "chapter": 47, "verse": 22, "text": "But he did not purchase the land of the priests because the priests had an allotment from Pharaoh and they ate from their allotment that Pharaoh gave them. That is why they did not sell their land."}, {"pk": 2826183, "translation": "NET", "book": 1, "chapter": 47, "verse": 23, "text": "Joseph said to the people, \u201cSince I have bought you and your land today for Pharaoh, here is seed for you. Cultivate the land.", "comment": "tn The perfect verbal form with the vav consecutive is equivalent to a command here."}, {"pk": 2826184, "translation": "NET", "book": 1, "chapter": 47, "verse": 24, "text": "When you gather in the crop, give one-fifth of it to Pharaoh, and the rest will be yours for seed for the fields and for you to eat, including those in your households and your little children.\u201d", "comment": "tn Heb \u201cfour parts.\u201d
tn The words \u201cthe crop\u201d have been supplied in the translation for stylistic reasons.
tn The perfect form with the vav (\u05d5) consecutive is equivalent to an imperfect of instruction here."}, {"pk": 2826185, "translation": "NET", "book": 1, "chapter": 47, "verse": 25, "text": "They replied, \u201cYou have saved our lives! You are showing us favor, and we will be Pharaoh\u2019s slaves.\u201d", "comment": "tn Heb \u201cwe find favor in the eyes of my lord.\u201d Some interpret this as a request, \u201cmay we find favor in the eyes of my lord.\u201d
sn Slaves. See the note on this word in v. 21."}, {"pk": 2826186, "translation": "NET", "book": 1, "chapter": 47, "verse": 26, "text": "So Joseph made it a statute, which is in effect to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh\u2019s.", "comment": "tn The words \u201cwhich is in effect\u201d have been supplied in the translation for stylistic reasons.
tn On the term translated \u201cstatute\u201d see P. Victor, \u201cA Note on Hoq in the Old Testament,\u201d VT 16 (1966): 358-61."}, {"pk": 2826187, "translation": "NET", "book": 1, "chapter": 47, "verse": 27, "text": "Israel settled in the land of Egypt, in the land of Goshen, and they owned land there. They were fruitful and increased rapidly in number."}, {"pk": 2826188, "translation": "NET", "book": 1, "chapter": 47, "verse": 28, "text": "Jacob lived in the land of Egypt seventeen years; the years of Jacob\u2019s life were 147 in all.", "comment": "tn Heb \u201cthe days of the years.\u201d"}, {"pk": 2826189, "translation": "NET", "book": 1, "chapter": 47, "verse": 29, "text": "The time for Israel to die approached, so he called for his son Joseph and said to him, \u201cIf now I have found favor in your sight, put your hand under my thigh and show me kindness and faithfulness. Do not bury me in Egypt,", "comment": "tn Or \u201cdeal with me in faithful love.\u201d
sn On the expression put your hand under my thigh see Gen 24:2.
tn Heb \u201cdays.\u201d"}, {"pk": 2826190, "translation": "NET", "book": 1, "chapter": 47, "verse": 30, "text": "but when I rest with my fathers, carry me out of Egypt and bury me in their burial place.\u201d Joseph said, \u201cI will do as you say.\u201d", "comment": "tn Heb \u201clie down.\u201d Here the expression \u201clie down\u201d refers to death.
tn Heb \u201che\u201d; the referent (Joseph) has been specified in the translation for clarity."}, {"pk": 2826191, "translation": "NET", "book": 1, "chapter": 47, "verse": 31, "text": "Jacob said, \u201cSwear to me that you will do so.\u201d So Joseph gave him his word. Then Israel bowed down at the head of his bed.", "comment": "tn Heb \u201cswear on oath to me.\u201d The words \u201cthat you will do so\u201d have been supplied in the translation for clarity.
tn Heb \u201che\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cswore on oath to him.\u201d
sn The Hebrew verb normally means \u201cbow down,\u201d especially in worship or prayer. Here it might simply mean \u201cbend low,\u201d perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.
tn Heb \u201che\u201d; the referent (Jacob) has been specified in the translation for clarity.
tc The MT reads \u05de\u05b4\u05d8\u05bc\u05b8\u05d4 (mittah, \u201cbed, couch\u201d). The LXX reads the word as \u05de\u05b7\u05d8\u05bc\u05b6\u05d4 (matteh, \u201cstaff, rod\u201d) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21)."}, {"pk": 2826192, "translation": "NET", "book": 1, "chapter": 48, "verse": 1, "text": "After these things Joseph was told, \u201cYour father is weakening.\u201d So he took his two sons Manasseh and Ephraim with him.", "comment": "tn Heb \u201cand one said.\u201d With no expressed subject in the Hebrew text, the verb can be translated with the passive voice."}, {"pk": 2826193, "translation": "NET", "book": 1, "chapter": 48, "verse": 2, "text": "When Jacob was told, \u201cYour son Joseph has just come to you,\u201d Israel regained strength and sat up on his bed.", "comment": "tn Heb \u201cLook, your son Joseph.\u201d
tn Heb \u201cand one told and said.\u201d The verbs have no expressed subject and can be translated with the passive voice."}, {"pk": 2826194, "translation": "NET", "book": 1, "chapter": 48, "verse": 3, "text": "Jacob said to Joseph, \u201cThe sovereign God appeared to me at Luz in the land of Canaan and blessed me.", "comment": "tn Heb \u201cEl Shaddai.\u201d See the extended note on the phrase \u201csovereign God\u201d in Gen 17:1."}, {"pk": 2826195, "translation": "NET", "book": 1, "chapter": 48, "verse": 4, "text": "He said to me, \u2018I am going to make you fruitful and will multiply you. I will make you into a group of nations, and I will give this land to your descendants as an everlasting possession.\u2019", "comment": "tn Heb \u201cLook, I am making you fruitful.\u201d The participle following \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) has the nuance of a certain and often imminent future.
tn The Hebrew text adds \u201cafter you,\u201d which has not been included in the translation for stylistic reasons.
tn The Hebrew word \u05d0\u05b2\u05d7\u05bb\u05d6\u05bc\u05b8\u05d4 (\u2019akhuzzah), translated \u201cpossession,\u201d describes a permanent holding in the land. It is the noun form of the same verb (\u05d0\u05b8\u05d7\u05b7\u05d6, \u2019akhaz) that was used for the land given to them in Goshen (Gen 47:27).
tn The perfect verbal form with vav consecutive carries on the certain future idea."}, {"pk": 2826196, "translation": "NET", "book": 1, "chapter": 48, "verse": 5, "text": "\u201cNow, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. Ephraim and Manasseh will be mine just as Reuben and Simeon are.", "comment": "sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, \u201cA Ugaritic Parallel to the Adoption of Ephraim and Manasseh,\u201d IEJ (1959): 180-83."}, {"pk": 2826197, "translation": "NET", "book": 1, "chapter": 48, "verse": 6, "text": "Any children that you father after them will be yours; they will be listed under the names of their brothers in their inheritance.", "comment": "tn Or \u201cyou fathered.\u201d
sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.
tn Heb \u201ccalled\u201d or \u201cnamed.\u201d"}, {"pk": 2826198, "translation": "NET", "book": 1, "chapter": 48, "verse": 7, "text": "But as for me, when I was returning from Paddan, Rachel died \u2014 to my sorrow \u2014 in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath\u201d (that is, Bethlehem).", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201cupon me, against me,\u201d which might mean something like \u201cto my sorrow.\u201d"}, {"pk": 2826199, "translation": "NET", "book": 1, "chapter": 48, "verse": 8, "text": "When Israel saw Joseph\u2019s sons, he asked, \u201cWho are these?\u201d"}, {"pk": 2826200, "translation": "NET", "book": 1, "chapter": 48, "verse": 9, "text": "Joseph said to his father, \u201cThey are the sons God has given me in this place.\u201d His father said, \u201cBring them to me so I may bless them.\u201d", "comment": "tn The cohortative with prefixed vav (\u05d5) indicates purpose after the imperative.
tn Heb \u201cmy.\u201d
tn Heb \u201cand he\u201d; the referent (Joseph\u2019s father) has been specified in the translation for clarity."}, {"pk": 2826201, "translation": "NET", "book": 1, "chapter": 48, "verse": 10, "text": "Now Israel\u2019s eyes were failing because of his age; he was not able to see well. So Joseph brought his sons near to him, and his father kissed them and embraced them.", "comment": "tn Heb \u201cheavy.\u201dsn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel\u2019s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob\u2019s deception in chap. 27, here it is with Jacob\u2019s full knowledge.
tn Heb \u201che\u201d; the referent (Joseph) has been specified in the translation for clarity.
tn Heb \u201cthem\u201d; the referent (Joseph\u2019s sons) has been specified in the translation for clarity.
tn Heb \u201cand he\u201d; the referent (Joseph\u2019s father) has been specified in the translation for clarity."}, {"pk": 2826202, "translation": "NET", "book": 1, "chapter": 48, "verse": 11, "text": "Israel said to Joseph, \u201cI never expected to see you again, but now God has allowed me to see your children too.\u201d", "comment": "tn On the meaning of the Hebrew verb \u05e4\u05bc\u05b8\u05dc\u05b7\u05dc (palal) here, see E. A. Speiser, \u201cThe Stem pll in Hebrew,\u201d JBL 82 (1963): 301-6. Speiser argues that this verb means \u201cto estimate\u201d as in Exod 21:22.
tn Heb \u201coffspring.\u201d
tn Heb \u201cyour face.\u201d"}, {"pk": 2826203, "translation": "NET", "book": 1, "chapter": 48, "verse": 12, "text": "So Joseph moved them from Israel\u2019s knees and bowed down with his face to the ground.", "comment": "tn Heb \u201cand Joseph brought them out from with his knees.\u201d The two boys had probably been standing by Israel\u2019s knees when being adopted and blessed. The referent of the pronoun \u201chis\u201d (Israel) has been specified in the translation for clarity."}, {"pk": 2826204, "translation": "NET", "book": 1, "chapter": 48, "verse": 13, "text": "Joseph positioned them; he put Ephraim on his right hand across from Israel\u2019s left hand, and Manasseh on his left hand across from Israel\u2019s right hand. Then Joseph brought them closer to his father.", "comment": "tn Heb \u201cand he brought near to him.\u201d The referents of the pronouns \u201che\u201d and \u201chim\u201d (Joseph and his father respectively) have been specified in the translation for clarity.
tn Heb \u201cand Joseph took the two of them.\u201d"}, {"pk": 2826205, "translation": "NET", "book": 1, "chapter": 48, "verse": 14, "text": "Israel stretched out his right hand and placed it on Ephraim\u2019s head, although he was the younger. Crossing his hands, he put his left hand on Manasseh\u2019s head, for Manasseh was the firstborn.", "comment": "tn The disjunctive clause is circumstantial-concessive here."}, {"pk": 2826206, "translation": "NET", "book": 1, "chapter": 48, "verse": 15, "text": "Then he blessed Joseph and said, \u201cMay the God before whom my fathers Abraham and Isaac walked \u2014 the God who has been my shepherd all my life long to this day,", "comment": "tn Heb \u201cshepherded me.\u201d The verb has been translated as an English noun for stylistic reasons."}, {"pk": 2826207, "translation": "NET", "book": 1, "chapter": 48, "verse": 16, "text": "the Angel who has protected me from all harm \u2014 bless these boys. May my name be named in them, and the name of my fathers Abraham and Isaac. May they grow into a multitude on the earth.\u201d", "comment": "sn The Samaritan Pentateuch reads \u201cking\u201d here, but the traditional reading (\u201cangel\u201d) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
tn Or \u201cbe recalled through them.\u201d
tn The verb \u05d2\u05bc\u05b8\u05d0\u05b7\u05dc (ga\u2019al) has the basic idea of \u201cprotect\u201d as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother\u2019s widow, paying off debts, avenging the family, and the like. The meanings of \u201cdeliver, protect, avenge\u201d are most fitting when God is the subject (see A. R. Johnson, \u201cThe Primary Meaning of \u221a\u05d2\u05d0\u05dc,\u201d Congress Volume: Copenhagen, 1953 [VTSup], 67-77)."}, {"pk": 2826208, "translation": "NET", "book": 1, "chapter": 48, "verse": 17, "text": "When Joseph saw that his father placed his right hand on Ephraim\u2019s head, it displeased him. So he took his father\u2019s hand to move it from Ephraim\u2019s head to Manasseh\u2019s head.", "comment": "tn Heb \u201cit was bad in his eyes.\u201d"}, {"pk": 2826209, "translation": "NET", "book": 1, "chapter": 48, "verse": 18, "text": "Joseph said to his father, \u201cNot so, my father, for this is the firstborn. Put your right hand on his head.\u201d"}, {"pk": 2826210, "translation": "NET", "book": 1, "chapter": 48, "verse": 19, "text": "But his father refused and said, \u201cI know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude of nations.\u201d", "comment": "tn Heb \u201cfullness.\u201d"}, {"pk": 2826211, "translation": "NET", "book": 1, "chapter": 48, "verse": 20, "text": "So he blessed them that day, saying, \u201cBy you will Israel bless, saying, \u2018May God make you like Ephraim and Manasseh.\u2019\u201d So he put Ephraim before Manasseh.", "comment": "tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
tn Or \u201cpronounce a blessing.\u201d
sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, \u201cHe Set Ephraim Before Manasseh,\u201d HUCA 38 (1967): 129-36; H. Mowvley, \u201cThe Concept and Content of \u2018Blessing\u2019 in the Old Testament,\u201d BT 16 (1965): 74-80; and I. Mendelsohn, \u201cOn the Preferential Status of the Eldest Son,\u201d BASOR 156 (1959): 38-40."}, {"pk": 2826212, "translation": "NET", "book": 1, "chapter": 48, "verse": 21, "text": "Then Israel said to Joseph, \u201cI am about to die, but God will be with you and will bring you back to the land of your fathers.", "comment": "tn The pronouns translated \u201cyou,\u201d \u201cyou,\u201d and \u201cyour\u201d in this verse are plural in the Hebrew text."}, {"pk": 2826213, "translation": "NET", "book": 1, "chapter": 48, "verse": 22, "text": "As one who is above your brothers, I give to you the mountain slope, which I took from the Amorites with my sword and my bow.\u201d", "comment": "tn The pronouns translated \u201cyour\u201d and \u201cyou\u201d in this verse are singular in the Hebrew text.
tn The Hebrew word \u05e9\u05c1\u05b0\u05db\u05b6\u05dd (sh\u00ffkhem) could be translated either as \u201cmountain slope\u201d or \u201cshoulder, portion,\u201d or even taken as the proper name \u201cShechem.\u201d Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18\u201319, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25\u201329 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32)."}, {"pk": 2826214, "translation": "NET", "book": 1, "chapter": 49, "verse": 1, "text": "Jacob called for his sons and said, \u201cGather together so I can tell you what will happen to you in the future.", "comment": "tn The expression \u201cin the future\u201d (\u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea \u05d4\u05b7\u05d9\u05bc\u05b8\u05de\u05b4\u05d9\u05dd, \u2019akharit hayyamim, \u201cin the end of days\u201d) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, \u201cThe Last Words of Jacob: Genesis 49,\u201d BSac 112 (1955): 320-28; H. Pehlke, \u201cAn Exegetical and Theological Study of Genesis 49:1\u201328\u201d (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, \u201cThe Canaanite Background of Genesis 49,\u201d CBQ 17 (1955): 1-18.
tn After the imperative, the cohortative with prefixed vav (\u05d5) indicates purpose/result."}, {"pk": 2826215, "translation": "NET", "book": 1, "chapter": 49, "verse": 2, "text": "\u201cAssemble and listen, you sons of Jacob; listen to Israel, your father."}, {"pk": 2826216, "translation": "NET", "book": 1, "chapter": 49, "verse": 3, "text": "Reuben, you are my firstborn, my might and the beginning of my strength, outstanding in dignity, outstanding in power."}, {"pk": 2826217, "translation": "NET", "book": 1, "chapter": 49, "verse": 4, "text": "You are destructive like water and will not excel, for you got on your father\u2019s bed, then you defiled it \u2014 he got on my couch!", "comment": "sn This is a euphemism for having sexual intercourse with Jacob\u2019s wives (see Gen 35:22).
tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, \u201cThe Reprimand of Reuben,\u201d JNES 30 (1971): 87-98.
tn The Hebrew noun \u05e4\u05bc\u05b7\u05d7\u05b7\u05d6 (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being \u201cfrothy, boiling, turbulent\u201d as water. The LXX has \u201crun riot,\u201d the Vulgate has \u201cpoured out,\u201d and Tg. Onq. has \u201cyou followed your own direction.\u201d It is a reference to Reuben\u2019s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests \u201cdestructive like water,\u201d for Reuben acted with pride and presumption; see his \u201cAn Exegetical and Theological Study of Genesis 49:1\u201328\u201d (Th.D. dissertation, Dallas Theological Seminary, 1985).
tn Heb \u201cDo not excel!\u201d The Hiphil of the verb \u05d9\u05b8\u05ea\u05b7\u05e8 (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1)."}, {"pk": 2826218, "translation": "NET", "book": 1, "chapter": 49, "verse": 5, "text": "Simeon and Levi are brothers, weapons of violence are their knives!", "comment": "tn The meaning of the Hebrew word \u05de\u05b0\u05db\u05b5\u05e8\u05b8\u05d4 (m\u00ffkherah) is uncertain. It has been rendered (1) \u201chabitations\u201d; (2) \u201cmerchandise\u201d; (3) \u201ccounsels\u201d; (4) \u201cswords\u201d; (5) \u201cwedding feasts.\u201d If it is from the verb \u05db\u05bc\u05b8\u05e8\u05b7\u05ea (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to \u201cknives.\u201d Since the verb is used in Exod 4:25 for circumcision, the idea would be \u201ctheir circumcision knives,\u201d an allusion to the events of Gen 34 (see M. J. Dahood, \u201c\u2018MKRTYHM\u2019 in Genesis 49,5,\u201d CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended \u201cwedding feast\u201d for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, \u201cA Ghost Word in the Testament of Jacob (Gen 49:5)?\u201d JBL 100 [1981]: 335-422)."}, {"pk": 2826219, "translation": "NET", "book": 1, "chapter": 49, "verse": 6, "text": "O my soul, do not come into their council, do not be united to their assembly, my heart, for in their anger they have killed men, and for pleasure they have hamstrung oxen.", "comment": "tn The Hebrew text reads \u201cmy glory,\u201d but it is preferable to repoint the form and read \u201cmy liver.\u201d The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II \u05db\u05bc\u05b8\u05d1\u05b5\u05d3) for which the heart is the modern equivalent."}, {"pk": 2826220, "translation": "NET", "book": 1, "chapter": 49, "verse": 7, "text": "Cursed be their anger, for it was fierce, and their fury, for it was cruel. I will divide them in Jacob, and scatter them in Israel!", "comment": "sn Divide\u2026scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership."}, {"pk": 2826221, "translation": "NET", "book": 1, "chapter": 49, "verse": 8, "text": "Judah, your brothers will praise you. Your hand will be on the neck of your enemies, your father\u2019s sons will bow down before you.", "comment": "sn There is a wordplay here; the name Judah (\u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4, y\u00ffhudah) sounds in Hebrew like the verb translated praise (\u05d9\u05d5\u05b9\u05d3\u05d5\u05bc\u05da\u05b8, yodukha). The wordplay serves to draw attention to the statement as having special significance."}, {"pk": 2826222, "translation": "NET", "book": 1, "chapter": 49, "verse": 9, "text": "You are a lion\u2019s cub, Judah, from the prey, my son, you have gone up. He crouches and lies down like a lion; like a lioness \u2014 who will rouse him?"}, {"pk": 2826223, "translation": "NET", "book": 1, "chapter": 49, "verse": 10, "text": "The scepter will not depart from Judah, nor the ruler\u2019s staff from between his feet, until he comes to whom it belongs; the nations will obey him.", "comment": "tn The Hebrew form \u05e9\u05c1\u05b4\u05d9\u05dc\u05b9\u05d4 (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading \u201cShiloh\u201d and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation \u201cuntil the [or \u201chis\u201d] ruler comes,\u201d a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is \u201cuntil tribute is brought to him\u201d (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, \u201cthe nations will obey him.\u201d (4) The interpretation followed in the present translation, \u201cto whom it [belongs]\u201d (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
tn \u201cand to him [will be] the obedience of the nations.\u201d For discussion of this verse see J. Blenkinsopp, \u201cThe Oracle of Judah and the Messianic Entry,\u201d JBL 80 (1961): 55-64; and E. M. Good, \u201cThe \u2018Blessing\u2019 on Judah,\u201d JBL 82 (1963): 427-32.
tn Or perhaps \u201cfrom his descendants,\u201d taking the expression \u201cfrom between his feet\u201d as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants."}, {"pk": 2826224, "translation": "NET", "book": 1, "chapter": 49, "verse": 11, "text": "Binding his foal to the vine, and his colt to the choicest vine, he will wash his garments in wine, his robes in the blood of grapes.", "comment": "tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place."}, {"pk": 2826225, "translation": "NET", "book": 1, "chapter": 49, "verse": 12, "text": "His eyes will be dark from wine, and his teeth white from milk.", "comment": "tn Some translate these as comparatives, \u201cdarker than wine\u2026whiter than milk,\u201d and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk."}, {"pk": 2826226, "translation": "NET", "book": 1, "chapter": 49, "verse": 13, "text": "Zebulun will live by the haven of the sea and become a haven for ships; his border will extend to Sidon.", "comment": "map For location see Map1-A1; JP3-F3; JP4-F3.
tn The verb \u05e9\u05c1\u05b8\u05db\u05b7\u05df (shakhan) means \u201cto settle,\u201d but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe\u2019s territory."}, {"pk": 2826227, "translation": "NET", "book": 1, "chapter": 49, "verse": 14, "text": "Issachar is a strong-boned donkey lying down between two saddlebags."}, {"pk": 2826228, "translation": "NET", "book": 1, "chapter": 49, "verse": 15, "text": "When he sees a good resting place, and the pleasant land, he will bend his shoulder to the burden and become a slave laborer.", "comment": "sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, \u201cSome Sayings in Genesis 49,\u201d JBL 88 (1969): 435-44; and S. Gevirtz, \u201cThe Issachar Oracle in the Testament of Jacob,\u201d ErIsr 12 (1975): 104-12.
tn The verb forms in this verse (\u201csees,\u201d \u201cwill bend,\u201d and \u201c[will] become\u201d) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired."}, {"pk": 2826229, "translation": "NET", "book": 1, "chapter": 49, "verse": 16, "text": "Dan will judge his people as one of the tribes of Israel.", "comment": "sn The name Dan (\u05d3\u05bc\u05b8\u05df, dan) means \u201cjudge\u201d and forms a wordplay with the following verb.
tn Or \u201cgovern.\u201d"}, {"pk": 2826230, "translation": "NET", "book": 1, "chapter": 49, "verse": 17, "text": "May Dan be a snake beside the road, a viper by the path, that bites the heels of the horse so that its rider falls backward.", "comment": "sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others."}, {"pk": 2826231, "translation": "NET", "book": 1, "chapter": 49, "verse": 18, "text": "I wait for your deliverance, O LORD.", "comment": "sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security."}, {"pk": 2826232, "translation": "NET", "book": 1, "chapter": 49, "verse": 19, "text": "Gad will be raided by marauding bands, but he will attack them at their heels.", "comment": "tc Heb \u201cheel.\u201d The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word \u201cheel.\u201dsn In Hebrew the name Gad (\u05d2\u05bc\u05b8\u05d3, gad ) sounds like the words translated \u201craided\u201d (\u05d9\u05b0\u05d2\u05d5\u05bc\u05d3\u05b6\u05e0\u05bc\u05d5\u05bc, y\u00ffgudennu) and \u201cmarauding bands\u201d (\u05d2\u05bc\u05b0\u05d3\u05d5\u05bc\u05d3, g\u00ffdud)."}, {"pk": 2826233, "translation": "NET", "book": 1, "chapter": 49, "verse": 20, "text": "Asher\u2019s food will be rich, and he will provide delicacies to royalty.", "comment": "tc Heb \u201cfrom Asher,\u201d but the initial mem (\u05de) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on \u201cheel.\u201d
tn The Hebrew word translated \u201crich,\u201d when applied to products of the ground, means abundant in quantity and quality.
tn The word translated \u201cdelicacies\u201d refers to foods that were delightful, the kind fit for a king."}, {"pk": 2826234, "translation": "NET", "book": 1, "chapter": 49, "verse": 21, "text": "Naphtali is a free running doe, he speaks delightful words.", "comment": "tn Heb \u201ca doe set free.\u201d
tn Heb \u201cthe one who gives words of beauty.\u201d The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line \u201cthe one who bears beautiful fawns,\u201d interpreting \u05d0\u05b4\u05de\u05b0\u05e8\u05b5\u05d9 (\u2019imre) as a reference to young animals, not words (see HALOT 67 s.v. *\u05d0\u05b4\u05de\u05bc\u05b5\u05e8).sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading \u201cwords of beauty\u201d). Others argue that the tribe was free-spirited (free running), but then settled down with young children."}, {"pk": 2826235, "translation": "NET", "book": 1, "chapter": 49, "verse": 22, "text": "Joseph is a fruitful bough, a fruitful bough near a spring whose branches climb over the wall.", "comment": "tn The Hebrew text appears to mean \u201c[is] a son of fruitfulness.\u201d The second word is an active participle, feminine singular, from the verb \u05e4\u05bc\u05b8\u05e8\u05b8\u05d4 (parah, \u201cto be fruitful\u201d). The translation \u201cbough\u201d is employed for \u05d1\u05bc\u05b5\u05df (ben, elsewhere typically \u201cson\u201d) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word \u201cson\u201d nowhere else refers to a plant and the noun translated \u201cbranches\u201d (Heb \u201cdaughters\u201d) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase \u05d1\u05bc\u05b5\u05df \u05e4\u05bc\u05b8\u05e8\u05b8\u05d4 (ben parah, \u201cfruitful bough\u201d) as \u201cwild donkey\u201d (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
tn Heb \u201cdaughters.\u201d"}, {"pk": 2826236, "translation": "NET", "book": 1, "chapter": 49, "verse": 23, "text": "The archers will attack him, they will shoot at him and oppose him.", "comment": "tn The verb forms in vv. 23\u201324 are used in a rhetorical manner, describing future events as if they had already taken place."}, {"pk": 2826237, "translation": "NET", "book": 1, "chapter": 49, "verse": 24, "text": "But his bow will remain steady, and his hands will be skillful; because of the hands of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel,", "comment": "tn Heb \u201cthe arms of his hands.\u201d
tn Heb \u201cfrom there,\u201d but the phrase should be revocalized and read \u201cfrom [i.e., because of] the name of.\u201d
tn Or \u201cStone.\u201d"}, {"pk": 2826238, "translation": "NET", "book": 1, "chapter": 49, "verse": 25, "text": "because of the God of your father, who will help you, because of the sovereign God, who will bless you with blessings from the sky above, blessings from the deep that lies below, and blessings of the breasts and womb.", "comment": "tn Heb \u201cand he will bless you.\u201d
tn Heb \u201cand he will help you.\u201d
sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
tn Heb \u201cShaddai.\u201d See the note on the title \u201csovereign God\u201d in Gen 17:1. The preposition \u05d0\u05b5\u05ea (\u2019et) in the Hebrew text should probably be emended to \u05d0\u05b5\u05dc (\u2019el, \u201cGod\u201d)."}, {"pk": 2826239, "translation": "NET", "book": 1, "chapter": 49, "verse": 26, "text": "The blessings of your father are greater than the blessings of the eternal mountains or the desirable things of the age-old hills. They will be on the head of Joseph and on the brow of the prince of his brothers.", "comment": "tn For further discussion of this passage, see I. Sonne, \u201cGenesis 49:24\u201326,\u201d JBL 65 (1946): 303-6.
tn One could interpret the phrase \u05d4\u05d5\u05b9\u05e8\u05b7\u05d9 (horay) to mean \u201cmy progenitors\u201d (literally, \u201cthe ones who conceived me\u201d), but the masculine form argues against this. It is better to emend the text to \u05d4\u05b7\u05e8\u05b2\u05e8\u05b5\u05d9 (harare, \u201cmountains of\u201d) because it forms a better parallel with the next clause. In this case the final yod (\u05d9) on the form is a construct plural marker, not a pronominal suffix.
tn Heb \u201chave prevailed over.\u201d"}, {"pk": 2826240, "translation": "NET", "book": 1, "chapter": 49, "verse": 27, "text": "Benjamin is a ravenous wolf; in the morning devouring the prey, and in the evening dividing the plunder.\u201d"}, {"pk": 2826241, "translation": "NET", "book": 1, "chapter": 49, "verse": 28, "text": "These are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing.", "comment": "tn Heb \u201cand he blessed them, each of whom according to his blessing, he blessed them.\u201d
tn Heb \u201cAll these.\u201d"}, {"pk": 2826242, "translation": "NET", "book": 1, "chapter": 49, "verse": 29, "text": "Then he instructed them, \u201cI am about to go to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.", "comment": "tn The Hebrew text adds \u201cand he said to them,\u201d which is not included in the translation because it is redundant in English.
tn Heb \u201cI am about to be gathered\u201d The participle is used here to describe what is imminent."}, {"pk": 2826243, "translation": "NET", "book": 1, "chapter": 49, "verse": 30, "text": "It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite."}, {"pk": 2826244, "translation": "NET", "book": 1, "chapter": 49, "verse": 31, "text": "There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah."}, {"pk": 2826245, "translation": "NET", "book": 1, "chapter": 49, "verse": 32, "text": "The field and the cave in it were acquired from the sons of Heth.\u201d", "comment": "tn Some translate the Hebrew term \u201cHeth\u201d as \u201cHittites\u201d here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., \u201cHittites,\u201d Peoples of the Old Testament World, 152-53."}, {"pk": 2826246, "translation": "NET", "book": 1, "chapter": 49, "verse": 33, "text": "When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went to his people.", "comment": "tn Heb \u201cwas gathered.\u201d"}, {"pk": 2826247, "translation": "NET", "book": 1, "chapter": 50, "verse": 1, "text": "Then Joseph hugged his father\u2019s face. He wept over him and kissed him.", "comment": "tn Heb \u201cfell on.\u201d The expression describes Joseph\u2019s unrestrained sorrow over Jacob\u2019s death; he probably threw himself across the body and embraced his father."}, {"pk": 2826248, "translation": "NET", "book": 1, "chapter": 50, "verse": 2, "text": "Joseph instructed the physicians in his service to embalm his father, so the physicians embalmed Israel.", "comment": "tn Heb \u201chis servants the physicians.\u201d"}, {"pk": 2826249, "translation": "NET", "book": 1, "chapter": 50, "verse": 3, "text": "They took forty days, for that is the full time needed for embalming. The Egyptians mourned for him seventy days.", "comment": "sn Seventy days. This probably refers to a time of national mourning.
tn Heb \u201cand forty days were fulfilled for him, for thus are fulfilled the days of embalming.\u201d
tn Heb \u201cwept.\u201d"}, {"pk": 2826250, "translation": "NET", "book": 1, "chapter": 50, "verse": 4, "text": "When the days of mourning had passed, Joseph said to Pharaoh\u2019s royal court, \u201cIf I have found favor in your sight, please say to Pharaoh,", "comment": "tn Heb \u201cthe house of Pharaoh.\u201d
tn Heb \u201cweeping.\u201d
tn Heb \u201cin the ears of Pharaoh.\u201d"}, {"pk": 2826251, "translation": "NET", "book": 1, "chapter": 50, "verse": 5, "text": "\u2018My father made me swear an oath. He said, \u201cI am about to die. Bury me in my tomb that I dug for myself there in the land of Canaan.\u201d Now let me go and bury my father; then I will return.\u2019\u201d", "comment": "tn The imperfect verbal form here has the force of a command.
tn Heb \u201csaying.\u201d"}, {"pk": 2826252, "translation": "NET", "book": 1, "chapter": 50, "verse": 6, "text": "So Pharaoh said, \u201cGo and bury your father, just as he made you swear to do.\u201d", "comment": "tn Heb \u201che made you swear on oath.\u201d"}, {"pk": 2826253, "translation": "NET", "book": 1, "chapter": 50, "verse": 7, "text": "So Joseph went up to bury his father; all Pharaoh\u2019s officials went with him \u2014 the senior courtiers of his household, all the senior officials of the land of Egypt,", "comment": "tn Or \u201cdignitaries\u201d; Heb \u201celders.\u201d"}, {"pk": 2826254, "translation": "NET", "book": 1, "chapter": 50, "verse": 8, "text": "all Joseph\u2019s household, his brothers, and his father\u2019s household. But they left their little children and their flocks and herds in the land of Goshen."}, {"pk": 2826255, "translation": "NET", "book": 1, "chapter": 50, "verse": 9, "text": "Chariots and horsemen also went up with him, so it was a very large entourage.", "comment": "tn Heb \u201ccamp.\u201d"}, {"pk": 2826256, "translation": "NET", "book": 1, "chapter": 50, "verse": 10, "text": "When they came to the threshing floor of Atad on the other side of the Jordan, they mourned there with very great and bitter sorrow. There Joseph observed a seven day period of mourning for his father.", "comment": "sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one\u2019s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.
tn Heb \u201cand they mourned there [with] very great and heavy mourning.\u201d The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow."}, {"pk": 2826257, "translation": "NET", "book": 1, "chapter": 50, "verse": 11, "text": "When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, \u201cThis is a very sad occasion for the Egyptians.\u201d That is why its name was called Abel Mizraim, which is beyond the Jordan.", "comment": "tn Heb \u201cthis is heavy mourning for Egypt.\u201d
tn The verb has no expressed subject and so it may be translated as passive.
sn The name Abel Mizraim means \u201cthe mourning of Egypt.\u201d"}, {"pk": 2826258, "translation": "NET", "book": 1, "chapter": 50, "verse": 12, "text": "So the sons of Jacob did for him just as he had instructed them."}, {"pk": 2826259, "translation": "NET", "book": 1, "chapter": 50, "verse": 13, "text": "His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite."}, {"pk": 2826260, "translation": "NET", "book": 1, "chapter": 50, "verse": 14, "text": "After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father."}, {"pk": 2826261, "translation": "NET", "book": 1, "chapter": 50, "verse": 15, "text": "When Joseph\u2019s brothers saw that their father was dead, they said, \u201cWhat if Joseph bears a grudge and wants to repay us in full for all the harm we did to him?\u201d", "comment": "tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
tn Or \u201cevil.\u201d
tn The infinitive absolute makes the statement emphatic, \u201crepay in full.\u201d"}, {"pk": 2826262, "translation": "NET", "book": 1, "chapter": 50, "verse": 16, "text": "So they sent word to Joseph, saying, \u201cYour father gave these instructions before he died:", "comment": "tn The verb means \u201ccommand,\u201d but they would hardly be commanding him. It probably means they sent their father\u2019s instructions to Joseph."}, {"pk": 2826263, "translation": "NET", "book": 1, "chapter": 50, "verse": 17, "text": "\u2018Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.\u2019 Now please forgive the sin of the servants of the God of your father.\u201d When this message was reported to him, Joseph wept.", "comment": "tn Heb \u201cand Joseph wept when they spoke to him.\u201d"}, {"pk": 2826264, "translation": "NET", "book": 1, "chapter": 50, "verse": 18, "text": "Then his brothers also came and threw themselves down before him; they said, \u201cHere we are; we are your slaves.\u201d"}, {"pk": 2826265, "translation": "NET", "book": 1, "chapter": 50, "verse": 19, "text": "But Joseph answered them, \u201cDon\u2019t be afraid. Am I in the place of God?", "comment": "tn Heb \u201cFor am I.\u201d"}, {"pk": 2826266, "translation": "NET", "book": 1, "chapter": 50, "verse": 20, "text": "As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.", "comment": "tn Heb \u201cyou devised against me evil.\u201d
tn Heb \u201cGod devised it for good in order to do, like this day, to preserve alive a great nation.\u201d"}, {"pk": 2826267, "translation": "NET", "book": 1, "chapter": 50, "verse": 21, "text": "So now, don\u2019t be afraid. I will provide for you and your little children.\u201d Then he consoled them and spoke kindly to them.", "comment": "tn Heb \u201cspoke to their heart.\u201d"}, {"pk": 2826268, "translation": "NET", "book": 1, "chapter": 50, "verse": 22, "text": "Joseph lived in Egypt, along with his father\u2019s family. Joseph lived 110 years.", "comment": "tn Heb \u201che and the house of his father.\u201d"}, {"pk": 2826269, "translation": "NET", "book": 1, "chapter": 50, "verse": 23, "text": "Joseph saw the descendants of Ephraim to the third generation. He also saw the children of Makir the son of Manasseh; they were given special inheritance rights by Joseph.", "comment": "tn Heb \u201csaw Ephraim, the children of the third.\u201d
tn Heb \u201cthey were born on the knees of Joseph.\u201d This expression implies their adoption by Joseph, which meant that they received an inheritance from him."}, {"pk": 2826270, "translation": "NET", "book": 1, "chapter": 50, "verse": 24, "text": "Then Joseph said to his brothers, \u201cI am about to die. But God will surely come to you and lead you up from this land to the land he swore on oath to give to Abraham, Isaac, and Jacob.\u201d", "comment": "tn The words \u201cto give\u201d are supplied in the translation for clarity and for stylistic reasons.
tn The verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) means \u201cto visit,\u201d i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: \u201cGod will surely visit you.\u201d"}, {"pk": 2826271, "translation": "NET", "book": 1, "chapter": 50, "verse": 25, "text": "Joseph made the sons of Israel swear an oath. He said, \u201cGod will surely come to you. Then you must carry my bones up from this place.\u201d"}, {"pk": 2826272, "translation": "NET", "book": 1, "chapter": 50, "verse": 26, "text": "So Joseph died at the age of 110. After they embalmed him, his body was placed in a coffin in Egypt.", "comment": "tn Heb \u201cson of a hundred and ten years.\u201d
tn Heb \u201che.\u201d"}, {"pk": 2826273, "translation": "NET", "book": 2, "chapter": 1, "verse": 1, "text": "These are the names of the sons of Israel who entered Egypt \u2014 each man with his household entered with Jacob:", "comment": "tn Heb \u201ca man and his house.\u201d Since this serves to explain \u201cthe sons of Israel,\u201d it has the distributive sense. So while the \u201csons of Israel\u201d refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).
sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel\u2019s prosperity in Egypt. The second section (vv. 8\u201314) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15\u201321) explains the prosperity as divine favor in spite of Pharaoh\u2019s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section \u2013 Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God \u2013 \u201cWhat can God do?\u201d This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, \u201cThe Literary Structure of Exodus 1:2\u20132:10,\u201d JSOT 24 (1982): 99-107.
tn Heb \u201cnow these\u201d or \u201cand these.\u201d The vav (\u05d5) disjunctive marks a new beginning in the narrative begun in Genesis.
sn The name of the book of Exodus in the Hebrew Bible is \u05e9\u05c1\u05b0\u05de\u05d5\u05b9\u05ea (sh\u00ffmot), the word for \u201cNames,\u201d drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God\u2019s promise.
tn The expression \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc (b\u00ffne yisra\u2019el, \u201csons of Israel\u201d) in most places refers to the nation as a whole and can be translated \u201cIsraelites,\u201d although traditionally it has been rendered \u201cthe children of Israel\u201d or \u201cthe sons of Israel.\u201d Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, \u201ceastern people,\u201d or \u201ceasterners,\u201d lit., \u201csons of the east\u201d)."}, {"pk": 2826274, "translation": "NET", "book": 2, "chapter": 1, "verse": 2, "text": "Reuben, Simeon, Levi, and Judah,"}, {"pk": 2826275, "translation": "NET", "book": 2, "chapter": 1, "verse": 3, "text": "Issachar, Zebulun, and Benjamin,"}, {"pk": 2826276, "translation": "NET", "book": 2, "chapter": 1, "verse": 4, "text": "Dan and Naphtali, Gad and Asher."}, {"pk": 2826277, "translation": "NET", "book": 2, "chapter": 1, "verse": 5, "text": "All the people who were directly descended from Jacob numbered seventy. But Joseph was already in Egypt,", "comment": "tn The word \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) is often translated \u201csoul.\u201d But the word refers to the whole person, the body with the soul, and so \u201clife\u201d or \u201cperson\u201d is frequently a better translation.
tn Heb \u201cand Joseph was in Egypt\u201d (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.
sn Gen 46 describes in more detail Jacob\u2019s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph\u2019s sons are also included, though they too were born in Egypt. \u201cThe list must not be pressed too literally\u201d (E. H. Merrill, Kingdom of Priests, 49).
tn The expression in apposition to \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) literally says \u201cthose who went out from the loins of Jacob.\u201d This distinguishes the entire company as his direct descendants."}, {"pk": 2826278, "translation": "NET", "book": 2, "chapter": 1, "verse": 6, "text": "and in time Joseph and his brothers and all that generation died.", "comment": "tn The text simply uses the vav (\u05d5) consecutive with the preterite, \u201cand Joseph died.\u201d While this construction shows sequence with the preceding verse, it does not require that the death follow directly the report of that verse. In fact, readers know from the record in Genesis that the death of Joseph occurred after a good number of years. The statement assumes the passage of time in the natural course of events.
tn The verse has a singular verb, \u201cand Joseph died, and all his brothers, and all that generation.\u201d Typical of Hebrew style the verb need only agree with the first of a compound subject. sn Since the deaths of \u201cJoseph and his brothers and all that generation\u201d were common knowledge, their mention must serve some rhetorical purpose. In contrast to the flourishing of Israel, there is death. This theme will appear again: In spite of death in Egypt, the nation flourishes."}, {"pk": 2826279, "translation": "NET", "book": 2, "chapter": 1, "verse": 7, "text": "The Israelites, however, were fruitful, increased greatly, multiplied, and became extremely strong, so that the land was filled with them.", "comment": "tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.
tn Using \u05de\u05b0\u05d0\u05b9\u05d3 (m\u00ff\u2019od) twice intensifies the idea of their becoming strong (see GKC 431-32 \u00a7133.k).sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs \u05e4\u05bc\u05b8\u05e8\u05b8\u05d4 (parah, \u201cbe fruitful\u201d), \u05e9\u05c1\u05b8\u05e8\u05b7\u05e5 (sharats, \u201cswarm, teem\u201d), \u05e8\u05b8\u05d1\u05b8\u05d4 (ravah, \u201cmultiply\u201d), and \u05e2\u05b8\u05e6\u05b7\u05dd (\u2019atsam, \u201cbe strong, mighty\u201d) form a literary link to the creation account in Genesis. The text describes Israel\u2019s prosperity in the terms of God\u2019s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.
tn Heb \u201cthe sons of Israel.\u201d"}, {"pk": 2826280, "translation": "NET", "book": 2, "chapter": 1, "verse": 8, "text": "Then a new king, who did not know about Joseph, came to power over Egypt.", "comment": "sn It would be difficult to identify who this \u201cnew king\u201d might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob\u2019s going down to Egypt in about 1876 b.c. This would put Joseph\u2019s experience in the period prior to the Hyksos control of Egypt (1720-1570\u2019s), and everything in the narrative about Joseph points to a native Egyptian setting and not a Hyksos one. Joseph\u2019s death, then, would have been around 1806 b.c., just a few years prior to the end of the 12th Dynasty of Egypt. This marked the end of the mighty Middle Kingdom of Egypt. The relationship between the Hyksos (also Semites) and the Israelites may have been amicable, and the Hyksos then might very well be the enemies that the Egyptians feared in Exodus 1:10. It makes good sense to see the new king who did not know Joseph as either the founder (Amosis, 1570-1546) or an early king of the powerful 18th Dynasty (like Thutmose I). Egypt under this new leadership drove out the Hyksos and reestablished Egyptian sovereignty. The new rulers certainly would have been concerned about an increasing Semite population in their territory (see E. H. Merrill, Kingdom of Priests, 49-55).
tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The Lord, however, will work to make sure that Pharaoh and all Egypt will know that he is the true God.
tn Heb \u201carose.\u201d"}, {"pk": 2826281, "translation": "NET", "book": 2, "chapter": 1, "verse": 9, "text": "He said to his people, \u201cLook at the Israelite people, more numerous and stronger than we are!", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners\u2019 attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered \u201csince, because,\u201d or the like.
tn Heb \u201cand he said.\u201d"}, {"pk": 2826282, "translation": "NET", "book": 2, "chapter": 1, "verse": 10, "text": "Come, let\u2019s deal wisely with them. Otherwise they will continue to multiply, and if a war breaks out, they will ally themselves with our enemies and fight against us and leave the country.\u201d", "comment": "tn The verb can be translated simply \u201cwill multiply,\u201d but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV \u201cwill become even more numerous.\u201d
tn The words \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9 (v\u00ffhayah ki) introduce a conditional clause \u2013 \u201cif\u201d (see GKC 335 \u00a7112.y).
tn Heb \u201cand [lest] he [Israel] also be joined to.\u201d
tn Heb \u201cand go up from.\u201d All the verbs coming after the particle \u05e4\u05bc\u05b6\u05df (pen, \u201cotherwise, lest\u201d in v. 10) have the same force and are therefore parallel. These are the fears of the Egyptians. This explains why a shrewd policy of population control was required. They wanted to keep Israel enslaved; they did not want them to become too numerous and escape.
tn The verb is the Hitpael cohortative of \u05d7\u05b8\u05db\u05b7\u05dd (khakam, \u201cto be wise\u201d). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more.sn Pharaoh\u2019s speech invites evaluation. How wise did his plans prove to be?
tn The word \u05e4\u05bc\u05b6\u05df (pen) expresses fear or precaution and can also be translated \u201clest\u201d or \u201celse\u201d (R. J. Williams, Hebrew Syntax, 75-76, \u00a7461)."}, {"pk": 2826283, "translation": "NET", "book": 2, "chapter": 1, "verse": 11, "text": "So they put foremen over the Israelites to oppress them with hard labor. As a result they built Pithom and Rameses as store cities for Pharaoh.", "comment": "tn The form is a preterite with the vav (\u05d5) consecutive, \u05d5\u05b7\u05d9\u05bc\u05b4\u05d1\u05b6\u05df (vayyiven). The sequence expressed in this context includes the idea of result.
tn Heb \u201cprinces of work.\u201d The word \u05e9\u05c2\u05b8\u05e8\u05b5\u05d9 (sare, \u201cprinces\u201d) has been translated using words such as \u201cruler,\u201d \u201cprince,\u201d \u201cleader,\u201d \u201cofficial,\u201d \u201cchief,\u201d \u201ccommander,\u201d and \u201ccaptain\u201d in different contexts. It appears again in 2:14 and 18:21 and 25. Hebrew \u05de\u05b7\u05e1 (mas) refers to a labor gang organized to provide unpaid labor, or corv\u00e9e (Deut 20:11; Josh 17:13; 1 Kgs 9:15, 21). The entire phrase has been translated \u201cforemen,\u201d which combines the idea of oversight and labor. Cf. KJV, NAB, NASB, NRSV \u201ctaskmasters\u201d; NIV \u201cslave masters\u201d; NLT \u201cslave drivers.\u201d
tn Heb \u201cover them\u201d; the referent (the Israelites) has been specified in the translation for clarity.
sn The verb \u05e2\u05b7\u05e0\u05bc\u05b9\u05ea\u05d5\u05b9 (\u2019annoto) is the Piel infinitive construct from \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201cto oppress\u201d). The word has a wide range of meanings. Here it would include physical abuse, forced subjugation, and humiliation. This king was trying to crush the spirit of Israel by increasing their slave labor. Other terms in the passage that describe this intent include \u201cbitter\u201d and \u201ccrushing.\u201d
sn Many scholars assume that because this city was named Rameses, the Pharaoh had to be Rameses II, and hence that a late date for the exodus (and a late time for the sojourn in Egypt) is proved. But if the details of the context are taken as seriously as the mention of this name, this cannot be the case. If one grants for the sake of discussion that Rameses II was on the throne and oppressing Israel, it is necessary to note that Moses is not born yet. It would take about twenty or more years to build the city, then eighty more years before Moses appears before Pharaoh (Rameses), and then a couple of years for the plagues \u2013 this man would have been Pharaoh for over a hundred years. That is clearly not the case for the historical Rameses II. But even more determining is the fact that whoever the Pharaoh was for whom the Israelites built the treasure cities, he died before Moses began the plagues. The Bible says that when Moses grew up and killed the Egyptian, he fled from Pharaoh (whoever that was) and remained in exile until he heard that that Pharaoh had died. So this verse cannot be used for a date of the exodus in the days of Rameses, unless many other details in the chapters are ignored. If it is argued that Rameses was the Pharaoh of the oppression, then his successor would have been the Pharaoh of the exodus. Rameses reigned from 1304 b.c. until 1236 and then was succeeded by Merneptah. That would put the exodus far too late in time, for the Merneptah stela refers to Israel as a settled nation in their land. One would have to say that the name Rameses in this chapter may either refer to an earlier king, or, more likely, reflect an updating in the narrative to name the city according to its later name (it was called something else when they built it, but later Rameses finished it and named it after himself [see B. Jacob, Exodus, 14]). For further discussion see G. L. Archer, \u201cAn 18th Dynasty Ramses,\u201d JETS 17 (1974): 49-50; and C. F. Aling, \u201cThe Biblical City of Ramses,\u201d JETS 25 (1982): 129-37. Furthermore, for vv. 11\u201314, see K. A. Kitchen, \u201cFrom the Brick Fields of Egypt,\u201d TynBul 27 (1976): 137-47."}, {"pk": 2826284, "translation": "NET", "book": 2, "chapter": 1, "verse": 12, "text": "But the more the Egyptians oppressed them, the more they multiplied and spread. As a result the Egyptians loathed the Israelites,", "comment": "tn Heb \u201cthey felt a loathing before/because of\u201d; the referent (the Egyptians) has been specified in the translation for clarity.
tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 \u00a7107.e). For other examples of \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (ka\u2019asher) with \u05db\u05bc\u05b5\u05df (ken) expressing a comparison (\u201cjust as\u2026so\u201d) see Gen 41:13; Judg 1:7; Isa 31:4.sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1\u20133) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (\u05e2\u05b8\u05e0\u05b8\u05d4 [\u2019anah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.
tn Heb \u201cthey\u201d; the referent (the Egyptians) has been specified in the translation for clarity."}, {"pk": 2826285, "translation": "NET", "book": 2, "chapter": 1, "verse": 13, "text": "and they made the Israelites serve rigorously.", "comment": "tn Heb \u201cthe Egyptians.\u201d For stylistic reasons this has been replaced by the pronoun \u201cthey\u201d in the translation.
tn Heb \u201cwith rigor, oppression.\u201d"}, {"pk": 2826286, "translation": "NET", "book": 2, "chapter": 1, "verse": 14, "text": "They made their lives bitter by hard service with mortar and bricks and by all kinds of service in the fields. Every kind of service the Israelites were required to give was rigorous.", "comment": "sn The verb \u05de\u05b8\u05e8\u05b7\u05e8 (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.
tn Heb \u201cand in all service.\u201d
tn The line could be more literally translated, \u201cAll their service in which they served them [was] with rigor.\u201d This takes the referent of \u05d1\u05bc\u05b8\u05d4\u05b6\u05dd (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: \u201cAll their service in which they served [was] with rigor.\u201d
tn The preposition bet (\u05d1) in this verse has the instrumental use: \u201cby means of\u201d (see GKC 380 \u00a7119.o)."}, {"pk": 2826287, "translation": "NET", "book": 2, "chapter": 1, "verse": 15, "text": "The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,", "comment": "sn The word for \u201cmidwife\u201d is simply the Piel participle of the verb \u05d9\u05b8\u05dc\u05b7\u05d3 (yalad, \u201cto give birth\u201d). So these were women who assisted in the childbirth process. It seems probable that given the number of the Israelites in the passage, these two women could not have been the only Hebrew midwives, but they may have been over the midwives (Rashi). Moreover, the LXX and Vulgate do not take \u201cHebrew\u201d as an adjective, but as a genitive after the construct, yielding \u201cmidwives of/over the Hebrews.\u201d This leaves open the possibility that these women were not Hebrews. This would solve the question of how the king ever expected Hebrew midwives to kill Hebrew children. And yet, the two women have Hebrew names.
tn Heb \u201cwho the name of the first [was] Shiphrah, and the name of the second [was] Puah.\u201d
tn Heb \u201cand the king of Egypt said.\u201d"}, {"pk": 2826288, "translation": "NET", "book": 2, "chapter": 1, "verse": 16, "text": "\u201cWhen you assist the Hebrew women in childbirth, observe at the delivery: If it is a son, kill him, but if it is a daughter, she may live.\u201d", "comment": "tn The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: \u201cwhen you assist\u2026then you will observe.\u201d The latter carries an instructional nuance (= the imperfect of instruction), \u201cyou are to observe.\u201d
tn Heb \u201cat the birthstool\u201d (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states \u201cat the delivery.\u201d Cf. NIV \u201cdelivery stool.\u201d
tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it \u201cspoke\u201d in v. 15 and \u201csaid\u201d in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.
tn The last form \u05d5\u05b8\u05d7\u05b8\u05d9\u05b8\u05d4 (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is written as a geminate but without the daghesh forte in pause (GKC 218 \u00a776.i). In the conditional clause, following the parallel instruction (\u201ckill him\u201d), this form should be rendered \u201cshe may live\u201d or \u201clet her live.\u201d
sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel."}, {"pk": 2826289, "translation": "NET", "book": 2, "chapter": 1, "verse": 17, "text": "But the midwives feared God and did not do what the king of Egypt had told them; they let the boys live.", "comment": "tn Heb \u201cand they [fem. pl.] feared\u201d; the referent (the midwives) has been specified in the translation for clarity.
tn The verb is the Piel preterite of \u05d7\u05b8\u05d9\u05b8\u05d4 (khaya, \u201cto live\u201d). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means \u201clet live, cause to live.\u201d The verb is the exact opposite of Pharaoh\u2019s command for them to kill the boys."}, {"pk": 2826290, "translation": "NET", "book": 2, "chapter": 1, "verse": 18, "text": "Then the king of Egypt summoned the midwives and said to them, \u201cWhy have you done this and let the boys live?\u201d", "comment": "tn The verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019) followed by the lamed (\u05dc) preposition has here the nuance of \u201csummon.\u201d The same construction is used later when Pharaoh summons Moses.
tn The second verb in Pharaoh\u2019s speech is a preterite with a vav (\u05d5) consecutive. It may indicate a simple sequence: \u201cWhy have you done\u2026and (so that you) let live?\u201d It could also indicate that this is a second question, \u201cWhy have you done \u2026[why] have you let live?\u201d"}, {"pk": 2826291, "translation": "NET", "book": 2, "chapter": 1, "verse": 19, "text": "The midwives said to Pharaoh, \u201cBecause the Hebrew women are not like the Egyptian women \u2014 for the Hebrew women are vigorous; they give birth before the midwife gets to them!\u201d", "comment": "sn See further N. Lemche, \u201c\u2018Hebrew\u2019 as a National Name for Israel,\u201d ST 33 (1979): 1-23.
tn Heb \u201cthey\u201d; the referent (the Hebrew women) has been specified in the translation for clarity.
tn Heb \u201cbefore the midwife comes to them (and) they give birth.\u201d The perfect tense with the vav consecutive serves as the apodosis to the preceding temporal clause; it has the frequentative nuance (see GKC 337-38 \u00a7112.oo).sn The point of this brief section is that the midwives respected God above the king. They simply followed a higher authority that prohibited killing. Fearing God is a basic part of the true faith that leads to an obedient course of action and is not terrified by worldly threats. There probably was enough truth in what they were saying to be believable, but they clearly had no intention of honoring the king by participating in murder, and they saw no reason to give him a straightforward answer. God honored their actions."}, {"pk": 2826292, "translation": "NET", "book": 2, "chapter": 1, "verse": 20, "text": "So God treated the midwives well, and the people multiplied and became very strong.", "comment": "tn The verb \u05d5\u05b7\u05d9\u05bc\u05b5\u05d9\u05d8\u05b6\u05d1 (vayyetev) is the Hiphil preterite of \u05d9\u05b8\u05d8\u05b7\u05d1 (yatav). In this stem the word means \u201cto cause good, treat well, treat favorably.\u201d The vav (\u05d5) consecutive shows that this favor from God was a result of their fearing and obeying him."}, {"pk": 2826293, "translation": "NET", "book": 2, "chapter": 1, "verse": 21, "text": "And because the midwives feared God, he made households for them.", "comment": "tn The temporal indicator \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, \u201cGod made households for them.\u201d This is the second time the text affirms the reason for their defiance, their fear of God.
tn Or \u201cfamilies\u201d; Heb \u201chouses.\u201d"}, {"pk": 2826294, "translation": "NET", "book": 2, "chapter": 1, "verse": 22, "text": "Then Pharaoh commanded all his people, \u201cAll sons that are born you must throw into the river, but all daughters you may let live.\u201d", "comment": "tn The form includes a pronominal suffix that reiterates the object of the verb: \u201cevery son\u2026you will throw it.\u201d
tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh\u2019s own daughter. These chapters show that the king\u2019s efforts to destroy the strength of Israel \u2013 so clearly a work of God \u2013 met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.
tn The substantive \u05db\u05bc\u05b9\u05dc (kol) followed by the article stresses the entirety \u2013 \u201call sons\u201d or \u201call daughters\u201d \u2013 even though the nouns are singular in Hebrew (see GKC 411 \u00a7127.b)."}, {"pk": 2826295, "translation": "NET", "book": 2, "chapter": 2, "verse": 1, "text": "A man from the household of Levi married a woman who was a descendant of Levi.", "comment": "sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1\u201310), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11\u201315), the marriage of Moses (vv. 16\u201322), and finally a note about the Lord\u2019s hearing the sighing of the people in bondage (vv. 23\u201325). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual\u2019s ministry. If the person\u2019s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children \u2013 a decree undone by the women. The second part of the chapter records Moses\u2019 flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter\u2019s final note about answering prayer shows.
tn Heb \u201ca daughter of Levi.\u201d The word \u201cdaughter\u201d is used in the sense of \u201cdescendant\u201d and connects the new account with Pharaoh\u2019s command in 1:22. The words \u201ca woman who was\u201d are added for clarity in English.sn The first part of this section is the account of hiding the infant (vv. 1\u20134). The marriage, the birth, the hiding of the child, and the positioning of Miriam, are all faith operations that ignore the decree of Pharaoh or work around it to preserve the life of the child.
tn Heb \u201cwent and took\u201d; NASB \u201cwent and married.\u201d
tn Heb \u201chouse.\u201d In other words, the tribe of Levi."}, {"pk": 2826296, "translation": "NET", "book": 2, "chapter": 2, "verse": 2, "text": "The woman became pregnant and gave birth to a son. When she saw that he was a healthy child, she hid him for three months.", "comment": "tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (\u201cshe saw him\u201d) and then a noun clause that explains what it was about the child that she perceived (\u201cthat he was healthy\u201d). See GKC 365 \u00a7117.h.
tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: \u201cwhen she saw\u2026she hid him three months.\u201d
tn Or \u201cfine\u201d (\u05d8\u05d5\u05b9\u05d1, tov). The construction is parallel to phrases in the creation narrative (\u201cand God saw that it was good,\u201d Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, \u201cShe looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)\u201d (Exodus, 25).
tn Or \u201cconceived\u201d (KJV, ASV, NAB, NASB, NRSV)."}, {"pk": 2826297, "translation": "NET", "book": 2, "chapter": 2, "verse": 3, "text": "But when she was no longer able to hide him, she took a papyrus basket for him and sealed it with bitumen and pitch. She put the child in it and set it among the reeds along the edge of the Nile.", "comment": "sn See on the meaning of this basket C. Cohen, \u201cHebrew tbh: Proposed Etymologies,\u201d JANESCU 9 (1972): 36-51. This term is used elsewhere only to refer to the ark of Noah. It may be connected to the Egyptian word for \u201cchest.\u201d
sn The circumstances of the saving of the child Moses have prompted several attempts by scholars to compare the material to the Sargon myth. See R. F. Johnson, IDB 3:440-50; for the text see L. W. King, Chronicles concerning Early Babylonian Kings, 2:87-90. Those who see the narrative using the Sargon story\u2019s pattern would be saying that the account presents Moses in imagery common to the ancient world\u2019s expectations of extraordinary achievement and deliverance. In the Sargon story the infant\u2019s mother set him adrift in a basket in a river; he was loved by the gods and destined for greatness. Saying Israel used this to invent the account in Exodus would undermine its reliability. But there are other difficulties with the Sargon comparison, not the least of which is the fact that the meaning and function of the Sargon story are unclear. Second, there is no outside threat to the child Sargon. The account simply shows how a child was exposed, rescued, nurtured, and became king (see B. S. Childs, Exodus [OTL], 8-12). Third, other details do not fit: Moses\u2019 father is known, Sargon\u2019s is not; Moses is never abandoned, since he is never out of the care of his parents, and the finder is a princess and not a goddess. Moreover, without knowing the precise function and meaning of the Sargon story, it is almost impossible to explain its use as a pattern for the biblical account. By itself, the idea of a mother putting a child by the river if she wants him to be found would have been fairly sensible, for that is where the women of the town would be washing their clothes or bathing. If someone wanted to be sure the infant was discovered by a sympathetic woman, there would be no better setting (see R. A. Cole, Exodus [TOTC], 57). While there need not be a special genre of storytelling here, it is possible that Exodus 2 might have drawn on some of the motifs and forms of the other account to describe the actual event in the sparing of Moses \u2013 if they knew of it. If so it would show that Moses was cast in the form of the greats of the past."}, {"pk": 2826298, "translation": "NET", "book": 2, "chapter": 2, "verse": 4, "text": "His sister stationed herself at a distance to find out what would happen to him.", "comment": "tn Or \u201cstood.\u201d The verb is the Hitpael preterite of \u05d9\u05b8\u05e6\u05b7\u05d1 (yatsav), although the form is anomalous and perhaps should be spelled as in the Samaritan Pentateuch (see GKC 193 \u00a771). The form yields the meaning of \u201ctake a stand, position or station oneself.\u201d His sister found a good vantage point to wait and see what might become of the infant.
tn Heb \u201cto know\u201d; many English versions have \u201cto see.\u201d
tn The verb is a Niphal imperfect; it should be classified here as a historic future, future from the perspective of a point in a past time narrative."}, {"pk": 2826299, "translation": "NET", "book": 2, "chapter": 2, "verse": 5, "text": "Then the daughter of Pharaoh came down to wash herself by the Nile, while her attendants were walking alongside the river, and she saw the basket among the reeds. She sent one of her attendants, took it,", "comment": "tn The word here is \u05d0\u05b8\u05de\u05b8\u05d4 (\u2019amah), which means \u201cfemale slave.\u201d The word translated \u201cattendants\u201d earlier in the verse is \u05e0\u05b7\u05e2\u05b2\u05e8\u05b9\u05ea (na\u2019arot, \u201cyoung women\u201d), possibly referring here to an assortment of servants and companions.
tn The verb is preterite, third person feminine singular, with a pronominal suffix, from \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh, \u201cto take\u201d). The form says literally \u201cand she took it,\u201d and retains the princess as the subject of the verb.
sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses\u2019 birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.
tn Or \u201cbathe.\u201d
sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion."}, {"pk": 2826300, "translation": "NET", "book": 2, "chapter": 2, "verse": 6, "text": "opened it, and saw the child \u2014 a boy, crying! \u2014 and she felt compassion for him and said, \u201cThis is one of the Hebrews\u2019 children.\u201d", "comment": "tn The text has \u05e0\u05b7\u05e2\u05b7\u05e8 (na\u2019ar, \u201clad, boy, young man\u201d), which in this context would mean a baby boy.
tn Heb \u201cand she opened.\u201d
tn The grammatical construction has a pronominal suffix on the verb as the direct object along with the expressed object: \u201cand she saw him, the child.\u201d The second object defines the previous pronominal object to avoid misunderstanding (see GKC 425 \u00a7131.m).
tn This clause is introduced with a disjunctive vav and the deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cbehold\u201d in the KJV). The particle in this kind of clause introduces the unexpected \u2013 what Pharaoh\u2019s daughter saw when she opened the basket: \u201cand look, there was a baby boy crying.\u201d The clause provides a parenthetical description of the child as she saw him when she opened the basket and does not advance the narrative. It is an important addition, however, for it puts readers in the position of looking with her into the basket and explains her compassion.
tn The verb could be given a more colloquial translation such as \u201cshe felt sorry for him.\u201d But the verb is stronger than that; it means \u201cto have compassion, to pity, to spare.\u201d What she felt for the baby was strong enough to prompt her to spare the child from the fate decreed for Hebrew boys. Here is part of the irony of the passage: What was perceived by many to be a womanly weakness \u2013 compassion for a baby \u2013 is a strong enough emotion to prompt the woman to defy the orders of Pharaoh. The ruler had thought sparing women was safe, but the midwives, the Hebrew mother, the daughter of Pharaoh, and Miriam, all work together to spare one child \u2013 Moses (cf. 1 Cor 1:27\u201329)."}, {"pk": 2826301, "translation": "NET", "book": 2, "chapter": 2, "verse": 7, "text": "Then his sister said to Pharaoh\u2019s daughter, \u201cShall I go and get a nursing woman for you from the Hebrews, so that she may nurse the child for you?\u201d", "comment": "sn The text uses \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019), meaning \u201cto call\u201d or \u201csummon.\u201d Pharaoh himself will \u201csummon\u201d Moses many times in the plague narratives. Here the word is used for the daughter summoning the child\u2019s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture).
tn The object of the verb \u201cget/summon\u201d is \u201ca woman.\u201d But \u05de\u05b5\u05d9\u05e0\u05b6\u05e7\u05b6\u05ea (meneqet, \u201cnursing\u201d), the Hiphil participle of the verb \u05d9\u05b8\u05e0\u05b7\u05e7 (yanaq, \u201cto suck\u201d), is in apposition to it, clarifying what kind of woman should be found \u2013 a woman, a nursing one. Of course Moses\u2019 mother was ready for the task.
tn The form \u05d5\u05b0\u05ea\u05b5\u05d9\u05e0\u05b4\u05e7 (v\u00ffteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for \u201cnursing.\u201d It is here subordinated to the preceding imperfect (\u201cshall I go\u201d) and perfect with vav (\u05d5) consecutive (\u201cand summon\u201d) to express the purpose: \u201cin order that she may.\u201dsn No respectable Egyptian woman of this period would have undertaken the task of nursing a foreigner\u2019s baby, and so the suggestion by Miriam was proper and necessary. Since she was standing a small distance away from the events, she was able to come forward when the discovery was made."}, {"pk": 2826302, "translation": "NET", "book": 2, "chapter": 2, "verse": 8, "text": "Pharaoh\u2019s daughter said to her, \u201cYes, do so.\u201d So the young girl went and got the child\u2019s mother.", "comment": "tn Heb \u201cGo\u201d (so KJV, ASV); NASB \u201cGo ahead\u201d; TEV \u201cPlease do.\u201d
sn The word used to describe the sister (Miriam probably) is \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 (\u2019alma), the same word used in Isa 7:14, where it is usually translated either \u201cvirgin\u201d or \u201cyoung woman.\u201d The word basically means a young woman who is ripe for marriage. This would indicate that Miriam is a teenager and so about fifteen years older than Moses.
tn Heb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201ccalled\u201d).
sn During this period of Egyptian history the royal palaces were in the northern or Delta area of Egypt, rather than up the Nile as in later periods. The proximity of the royal residences to the Israelites makes this and the plague narratives all the more realistic. Such direct contact would have been unlikely if Moses had had to travel up the Nile to meet with Pharaoh. In the Delta area things were closer. Here all the people would have had access to the tributaries of the Nile near where the royal family came, but the royal family probably had pavilions and hunting lodges in the area. See also N. Osborn, \u201cWhere on Earth Are We? Problems of Position and Movement in Space,\u201d BT 31 (1980): 239-42."}, {"pk": 2826303, "translation": "NET", "book": 2, "chapter": 2, "verse": 9, "text": "Pharaoh\u2019s daughter said to her, \u201cTake this child and nurse him for me, and I will pay your wages.\u201d So the woman took the child and nursed him.", "comment": "tn The possessive pronoun on the noun \u201cwage\u201d expresses the indirect object: \u201cI will pay wages to you.\u201d
tn The verb is the Hiphil imperative of the verb \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh), and so is properly rendered \u201ccause to go\u201d or \u201ctake away.\u201d"}, {"pk": 2826304, "translation": "NET", "book": 2, "chapter": 2, "verse": 10, "text": "When the child grew older she brought him to Pharaoh\u2019s daughter, and he became her son. She named him Moses, saying, \u201cBecause I drew him from the water.\u201d", "comment": "tn The idiomatic expression literally reads: \u201cand he was to her for a son.\u201d In this there are two prepositions lamed. The first expresses possession: \u201che was to her\u201d means \u201cshe had.\u201d The second is part of the usage of the verb: \u05d4\u05b8\u05d9\u05b8\u05d4 (haya) with the lamed (\u05dc) preposition means \u201cto become.\u201d
tn The verb is the preterite of \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc (gadal), and so might be rendered \u201cand he became great.\u201d But the context suggests that it refers to when he was weaned and before he was named, perhaps indicating he was three or four years old (see Gen 21:8).
sn The naming provides the climax and summary of the story. The name of \u201cMoses\u201d (\u05de\u05b9\u05e9\u05c1\u05b6\u05d4, mosheh) is explained by \u201cI have drawn him (\u05de\u05b0\u05e9\u05c1\u05b4\u05d9\u05ea\u05b4\u05d4\u05d5\u05bc, m\u00ffshitihu) from the water.\u201d It appears that the name is etymologically connected to the verb in the saying, which is from \u05de\u05b8\u05e9\u05c1\u05b8\u05d4 (mashah, \u201cto draw out\u201d). But commentators have found it a little difficult that the explanation of the name by the daughter of Pharaoh is in Hebrew when the whole background is Egyptian (U. Cassuto, Exodus, 20). Moreover, the Hebrew spelling of the name is the form of the active participle (\u201cthe one who draws out\u201d); to be a precise description it should have been spelled \u05de\u05b8\u05e9\u05c1\u05d5\u05bc\u05d9 (mashuy), the passive participle (\u201cthe one drawn out\u201d). The etymology is not precise; rather, it is a wordplay (called paronomasia). Either the narrator merely attributed words to her (which is unlikely outside of fiction), or the Hebrew account simply translated what she had said into Hebrew, finding a Hebrew verb with the same sounds as the name. Such wordplays on names (also popular etymology) are common in the Bible. Most agree that the name is an Egyptian name. Josephus attempted to connect the biblical etymology with the name in Greek, Mouses, stating that Mo is Egyptian for water, and uses means those rescued from it (Ant. 2.9.6 [2.228]; see also J. Gwyn Griffiths, \u201cThe Egyptian Derivation of the Name Moses,\u201d JNES 12 [1953]: 225). But the solution to the name is not to be derived from the Greek rendering. Due to the estimation Egyptians had of the Nile, the princess would have thought of the child from the river as a supernatural provision. The Egyptian hieroglyphic ms can be the noun \u201cchild\u201d or the perfective verb \u201cbe born.\u201d This was often connected with divine elements for names: Ptah-mose, \u201cPtah is born.\u201d Also the name Rameses (R\u2019-m-sw) means \u201c[the god] Re\u2019 is he who has born him.\u201d If the name Moses is Egyptian, there are some philological difficulties (see the above article for their treatment). The significance of all this is that when the child was named by the princess, an Egyptian word related to ms was used, meaning something like \u201cchild\u201d or \u201cborn.\u201d The name might have even been longer, perhaps having a theophoric element (divine name) with it \u2013 \u201cchild of [some god].\u201d The name\u2019s motivation came from the fact that she drew him from the Nile, the source of life in Egypt. But the sound of the name recalled for the Hebrews the verb \u201cto draw out\u201d in their own language. Translating the words of the princess into Hebrew allowed for the effective wordplay to capture the significance of the story in the sound of the name. The implication for the Israelites is something to this effect: \u201cYou called him \u2018born one\u2019 in your language and after your custom, but in our language that name means \u2018drawing out\u2019 \u2013 which is what was to become of him. You drew him out of the water, but he would draw us out of Egypt through the water.\u201d So the circumstances of the story show Moses to be a man of destiny, and this naming episode summarizes how divine providence was at work in Israel. To the Israelites the name forever commemorated the portent of this event in the early life of the great deliverer (see Isa 63:11)."}, {"pk": 2826305, "translation": "NET", "book": 2, "chapter": 2, "verse": 11, "text": "In those days, when Moses had grown up, he went out to his people and observed their hard labor, and he saw an Egyptian man attacking a Hebrew man, one of his own people.", "comment": "sn The expression \u201cthose days\u201d refers to the days of bondage.
sn Chapter 1 described how Israel was flourishing in spite of the bondage. Chapter 2 first told how God providentially provided the deliverer, but now when this deliverer attempted to deliver one of his people, it turned out badly, and he had to flee for his life. This section makes an interesting study in the presumption of the leader, what Christian expositors would rightly describe as trying to do God\u2019s work by the flesh. The section has two parts to it: the flight from Egypt over the failed attempt to deliver (vv. 11\u201315), and Moses\u2019 introduction to life as the deliverer in Midian (vv. 16\u201322).
tn The preterite with the vav (\u05d5) consecutive is here subordinated to the next and main idea of the verse. This is the second use of this verb in the chapter. In v. 10 the verb had the sense of \u201cwhen he began to grow\u201d or \u201cwhen he got older,\u201d but here it carries the nuance of \u201cwhen he had grown up.\u201d
tn Heb \u201cbrothers.\u201d This term does not require them to be literal siblings, or even close family members. It simply refers to fellow Hebrews, people with whom Moses has begun to feel close ties of kinship. They are \u201cbrothers\u201d in a broad sense, ultimately fellow members of the covenant community.
tn The verb \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019a, \u201cto see\u201d) followed by the preposition bet (\u05d1) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses\u2019 observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. 2:25).sn This journey of Moses to see his people is an indication that he had become aware of his destiny to deliver them. This verse says that he looked on their oppression; the next section will say that the Lord looked on it.
tn The verb \u05de\u05b7\u05db\u05bc\u05b6\u05d4 (makkeh) is the Hiphil participle of the root \u05e0\u05b8\u05db\u05b8\u05d4 (nakha). It may be translated \u201cstrike, smite, beat, attack.\u201d It can be used with the sense of killing (as in the next verse, which says Moses hid the body), but it does not necessarily indicate here that the Egyptian killed the Hebrew.
tn Heb \u201cbrothers.\u201d This kinship term is used as a means of indicating the nature of Moses\u2019 personal concern over the incident, since the appositional clause adds no new information."}, {"pk": 2826306, "translation": "NET", "book": 2, "chapter": 2, "verse": 12, "text": "He looked this way and that and saw that no one was there, and then he attacked the Egyptian and concealed the body in the sand.", "comment": "tn Heb \u201che saw that there was no man.\u201d
tn Heb \u201chim\u201d; for stylistic reasons the referent has been specified as \u201cthe body.\u201d
sn The verb \u05d5\u05b7\u05d9\u05bc\u05b7\u05da\u05b0 (vayyakh) is from the root \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah, \u201cto smite, attack\u201d) which is used in v. 11. This new attack is fatal. The repetition of the verb, especially in Exodus, anticipates the idea of \u201ceye for eye, tooth for tooth.\u201d The problem is, however, that Moses was not authorized to take this matter into his own hands in this way. The question the next day was appropriate: \u201cWho made you a ruler and a judge over us?\u201d The answer? No one \u2013 yet.
tn The text literally says, \u201cand he turned thus and thus\u201d (\u05d5\u05b7\u05d9\u05bc\u05b4\u05e4\u05b6\u05df \u05db\u05bc\u05b9\u05d4 \u05d5\u05b8\u05db\u05b9\u05d4, vayyifen koh vakhoh). It may indicate that he turned his gaze in all directions to ascertain that no one would observe what he did. Or, as B. Jacob argues, it may mean that he saw that there was no one to do justice and so he did it himself (Exodus, 37-38, citing Isa 59:15\u201316)."}, {"pk": 2826307, "translation": "NET", "book": 2, "chapter": 2, "verse": 13, "text": "When he went out the next day, there were two Hebrew men fighting. So he said to the one who was in the wrong, \u201cWhy are you attacking your fellow Hebrew?\u201d", "comment": "tn The deictic particle is used here to predicate existence, as in \u201chere were\u201d or \u201cthere were.\u201d But this use of \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) indicates also that what he encountered was surprising or sudden \u2013 as in \u201cOh, look!\u201d
tn Heb \u201cthe second day\u201d (so KJV, ASV).
tn The preterite with the vav consecutive is subordinated to the main idea of the verse.
sn Heb \u201cyour neighbor.\u201d The word \u05e8\u05b5\u05e2\u05b6\u05da\u05b8 (re\u2019ekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their \u201cneighbors, fellow citizens\u201d (Exod 20:16\u201317; 21:14, 18, 35; 22:7\u201311, 14, 26; cf. Luke 10:25\u201337).
tn This is the third use of the verb \u05e0\u05b8\u05db\u05b8\u05d4 (nakha) in the passage; here it is the Hiphil imperfect. It may be given a progressive imperfect nuance \u2013 the attack was going on when Moses tried to intervene.
tn The word \u05e8\u05b8\u05e9\u05c1\u05b8\u05e2 (rasha\u2019) is a legal term, meaning the guilty. This guilty man rejects Moses\u2019 intervention for much the same reason Pharaoh will later (5:2) \u2013 he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right."}, {"pk": 2826308, "translation": "NET", "book": 2, "chapter": 2, "verse": 14, "text": "The man replied, \u201cWho made you a ruler and a judge over us? Are you planning to kill me like you killed that Egyptian?\u201d Then Moses was afraid, thinking, \u201cSurely what I did has become known.\u201d", "comment": "tn The verb form is \u201cand he said.\u201d But the intent of the form is that he said this within himself, and so it means \u201che thought, realized, said to himself.\u201d The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.
tn Heb \u201cAnd he\u201d; the referent (the man) has been specified in the translation for clarity.
tn Heb \u201cWho placed you for a man, a ruler and a judge over us?\u201d The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.
tn The line reads \u201c[is it] to kill me you are planning?\u201d The form \u05d0\u05b9\u05de\u05b5\u05e8 (\u2019omer) is the active participle used verbally; it would literally be \u201c[are you] saying,\u201d but in this context it conveys the meaning of \u201cthinking, planning.\u201d The Qal infinitive then serves as the object of this verbal form \u2013 are you planning to kill me?
tn Heb \u201cthe Egyptian.\u201d Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.
tn The term \u05d4\u05b7\u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 (haddavar, \u201cthe word [thing, matter, incident]\u201d) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase \u201cwhat I did.\u201d"}, {"pk": 2826309, "translation": "NET", "book": 2, "chapter": 2, "verse": 15, "text": "When Pharaoh heard about this event, he sought to kill Moses. So Moses fled from Pharaoh and settled in the land of Midian, and he settled by a certain well.", "comment": "tn The vav (\u05d5) consecutive with the preterite shows result \u2013 as a result of Pharaoh\u2019s search for him, he fled.
tn Heb \u05d4\u05b7\u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 (haddavar, \u201cthe word [thing, matter, incident]\u201d) functions here like a pronoun to refer in brief to what Moses had done.
tn The form with the vav consecutive is here subordinated to the main idea that Pharaoh sought to punish Moses.
sn The location of Midyan or Midian is uncertain, but it had to have been beyond the Egyptian borders on the east, either in the Sinai or beyond in the Arabah (south of the Dead Sea) or even on the east side of the Gulf of Aqaba. The Midianites seem to have traveled extensively in the desert regions. R. A. Cole (Exodus [TOTC], 60) reasons that since they later were enemies of Israel, it is unlikely that these traditions would have been made up about Israel\u2019s great lawgiver; further, he explains that \u201cIshmaelite\u201d and \u201cKenite\u201d might have been clan names within the region of Midian. But see, from a different point of view, G. W. Coats, \u201cMoses and Midian,\u201d JBL 92 (1973): 3-10.
tn The verb reads \u201cand he sat\u201d or \u201cand he lived.\u201d To translate it \u201che sat by a well\u201d would seem anticlimactic and unconnected. It probably has the same sense as in the last clause, namely, that he lived in Midian, and he lived near a well, which detail prepares for what follows.
tn The word has the definite article, \u201cthe well.\u201d Gesenius lists this use of the article as that which denotes a thing that is yet unknown to the reader but present in the mind under the circumstances (GKC 407-8 \u00a7126.q-r). Where there was a well, people would settle, and as R. A. Cole says it, for people who settled there it was \u201cthe well\u201d (Exodus [TOTC], 60)."}, {"pk": 2826310, "translation": "NET", "book": 2, "chapter": 2, "verse": 16, "text": "Now a priest of Midian had seven daughters, and they came and began to draw water and fill the troughs in order to water their father\u2019s flock.", "comment": "tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.
tn This also has the ingressive sense, \u201cbegan to fill,\u201d but for stylistic reasons is translated simply \u201cfill\u201d here.
tn The object \u201cwater\u201d is not in the Hebrew text, but is implied."}, {"pk": 2826311, "translation": "NET", "book": 2, "chapter": 2, "verse": 17, "text": "When some shepherds came and drove them away, Moses came up and defended them and then watered their flock.", "comment": "sn The verb used here is \u05d5\u05b7\u05d9\u05bc\u05d5\u05b9\u05e9\u05c1\u05b4\u05e2\u05b8\u05df (vayyoshi\u2019an, \u201cand he saved them\u201d). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer \u2013 he is just not yet ready to deliver Israel from its oppressors.
tn The definite article here is the generic use; it simply refers to a group of shepherds.
tn The actions of the shepherds are subordinated to the main statement about what Moses did.sn The verb is \u05d5\u05b7\u05d9\u05b0\u05d2\u05b8\u05e8\u05b0\u05e9\u05c1\u05d5\u05bc\u05dd (vaygorshum). Some shepherds came and drove the daughters away. The choice of this verb in the narrative has a tie with the name of Moses\u2019 first son, Gershom. Moses senses very clearly that he is a sojourner in a strange land \u2013 he has been driven away."}, {"pk": 2826312, "translation": "NET", "book": 2, "chapter": 2, "verse": 18, "text": "So when they came home to their father Reuel, he asked, \u201cWhy have you come home so early today?\u201d", "comment": "sn The name \u201cReuel\u201d is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses \u201cJethro\u201d here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. \u201cReuel\u201d means \u201cfriend of God.\u201d
tn The verb means \u201cto go, to come, to enter.\u201d In this context it means that they returned to their father, or came home.
tn The sentence uses a verbal hendiadys construction: \u05de\u05b4\u05d4\u05b7\u05e8\u05b0\u05ea\u05bc\u05b6\u05df \u05d1\u05bc\u05b9\u05d0 (miharten bo\u2019, \u201cyou have made quick [to] come\u201d). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.sn Two observations should be made at this point. First, it seems that the oppression at the well was a regular part of their routine because their father was surprised at their early return, and their answer alluded to the shepherds rather automatically. Secondly, the story is another meeting-at-the-well account. Continuity with the patriarchs is thereby kept in the mind of the reader (cf. Gen 24; 29:1\u201312)."}, {"pk": 2826313, "translation": "NET", "book": 2, "chapter": 2, "verse": 19, "text": "They said, \u201cAn Egyptian man rescued us from the shepherds, and he actually drew water for us and watered the flock!\u201d", "comment": "tn Heb \u201cfrom the hand of the shepherds\u201d (so NASB); NAB \u201csaved us from the interference of the shepherds.\u201d Most recent English versions translate simply \u201cfrom the shepherds.\u201d
sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (\u05e0\u05b8\u05e6\u05b7\u05dc, natsal, \u201cto deliver, rescue\u201d) in the sense of plucking out or away, snatching out of danger.
tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: \u05d3\u05b8\u05dc\u05b8\u05d4 \u05d3\u05bc\u05b8\u05dc\u05b9\u05d4 (daloh dalah). B. Jacob says, \u201cThey showed their enthusiasm through the use of the infinitive absolute \u2013 And think of that, he even drew water for us; a man did this for us girls\u201d (Exodus, 41)."}, {"pk": 2826314, "translation": "NET", "book": 2, "chapter": 2, "verse": 20, "text": "He said to his daughters, \u201cSo where is he? Why in the world did you leave the man? Call him, so that he may eat a meal with us.\u201d", "comment": "tn The conjunction vav (\u05d5) joins Reuel\u2019s question to what the daughters said as logically following with the idea, \u201cIf he has done all that you say, why is he not here for me to meet?\u201d (see GKC 485 \u00a7154.b).
tn Heb \u201cbread,\u201d i.e., \u201cfood.\u201d
tn The imperfect tense coming after the imperative indicates purpose.
tn Heb \u201cAnd he said.\u201d
tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, \u00a7118). The question reads more literally, \u201cWhy [is] this [that] you left him?\u201d"}, {"pk": 2826315, "translation": "NET", "book": 2, "chapter": 2, "verse": 21, "text": "Moses agreed to stay with the man, and he gave his daughter Zipporah to Moses in marriage.", "comment": "tn Or \u201cand Moses was willing\u201d to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18\u201319).
tn The words \u201cin marriage\u201d are implied, and have been supplied in the translation for clarity."}, {"pk": 2826316, "translation": "NET", "book": 2, "chapter": 2, "verse": 22, "text": "When she bore a son, Moses named him Gershom, for he said, \u201cI have become a resident foreigner in a foreign land.\u201d", "comment": "tn The preterite with the vav (\u05d5) consecutive is subordinated to the next clause, which reports the naming and its motivation.
tn Heb \u201cand he called\u201d; the referent (Moses) has been specified in the translation for clarity.
sn Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him \u05d2\u05bc\u05b5\u05e8\u05b0\u05e9\u05c1\u05b9\u05dd (ger\u00ffshom). There is little information available about what the name by itself might have meant. If it is linked to the verb \u201cdrive away\u201d used earlier (\u05d2\u05b8\u05e8\u05b7\u05e9\u05c1, garash), then the final mem (\u05de) would have to be explained as an enclitic mem. It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur, \u201cto sojourn, to live as an alien\u201d). He then adds that he was a sojourner (\u05d2\u05bc\u05b5\u05e8, ger, the participle) in a foreign land. The word \u201cforeign\u201d (\u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9\u05bc\u05d4, nokhriyyah) adds to the idea of his being a resident alien. The final syllable in the name would then be connected to the adverb \u201cthere\u201d (\u05e9\u05c1\u05b8\u05dd, sham). Thus, the name is given the significance in the story of \u201csojourner there\u201d or \u201calien there.\u201d He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi (1 Chr 6:1, 16). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen (Acts 7:29). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service."}, {"pk": 2826317, "translation": "NET", "book": 2, "chapter": 2, "verse": 23, "text": "During that long period of time the king of Egypt died, and the Israelites groaned because of the slave labor. They cried out, and their desperate cry because of their slave labor went up to God.", "comment": "tn Heb \u201cin those many days.\u201d
tn The verse begins with the temporal indicator \u201cAnd it was\u201d (cf. KJV, ASV \u201cAnd it came to pass\u201d). This has been left untranslated for stylistic reasons.
tn Heb \u201cthe sons of Israel.\u201d
tn \u201cThey cried out\u201d is from \u05d6\u05b8\u05e2\u05b7\u05e7 (za\u2019aq), and \u201cdesperate cry\u201d is from \u05e9\u05c1\u05b7\u05d5\u05b0\u05e2\u05b8\u05d4 (shava\u2019h).
sn The next section of the book is often referred to as the \u201cCall of Moses,\u201d and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important \u201cI AM\u201d revelation. The message that comes through in this, and other \u201cI will be with you\u201d passages, is that when the promise of God\u2019s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, \u201cWho am I that I should go?\u201d but \u201cI AM with you\u201d that matters. The first little section, 2:23\u201325, serves as a transition and introduction, for it records the Lord\u2019s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1\u201310), which is one of the most significant theological sections in the Torah. Finally, the record of Moses\u2019 response to the call with his objections (3:11\u201322), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power."}, {"pk": 2826318, "translation": "NET", "book": 2, "chapter": 2, "verse": 24, "text": "God heard their groaning, God remembered his covenant with Abraham, with Isaac, and with Jacob,", "comment": "sn The word for this painfully intense \u201cgroaning\u201d appears elsewhere to describe a response to having two broken arms (Ezek 30:24).
sn The two verbs \u201cheard\u201d and \u201cremembered,\u201d both preterites, say far more than they seem to say. The verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 (shama\u2019, \u201cto hear\u201d) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning \u201cto obey.\u201d To say God heard their complaint means that God responded to it. Likewise, the verb \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cto remember\u201d) means to begin to act on the basis of what is remembered. A prayer to God that says, \u201cRemember me,\u201d is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites\u2019 side, they groaned (\u05d0\u05b8\u05e0\u05b7\u05d7 [\u2019anakh], \u05e0\u05b0\u05d0\u05b8\u05e7\u05b8\u05d4 [n\u00ff\u2019aqah]) and cried out (\u05d6\u05b8\u05e2\u05b7\u05e7 [za\u2019aq], \u05e9\u05c1\u05b7\u05d5\u05b0\u05e2\u05b8\u05d4 [shav\u2019ah]) to God. On the divine side God heard (\u05e9\u05c1\u05b8\u05de\u05b8\u05e2, shama\u2019) their groaning, remembered (\u05d6\u05b8\u05db\u05b7\u05e8, zakhar) his covenant, looked (\u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah) at the Israelites, and took notice (\u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019) of them. These verbs emphasize God\u2019s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word \u201cGod.\u201d The text is waiting to introduce the name \u201cYahweh\u201d in a special way. Meanwhile, the fourfold repetition of \u201cGod\u201d in vv. 24\u201325 is unusual and draws attention to the statements about his attention to Israel\u2019s plight."}, {"pk": 2826319, "translation": "NET", "book": 2, "chapter": 2, "verse": 25, "text": "God saw the Israelites, and God understood\u2026.", "comment": "tn Heb \u201cand God saw.\u201d
tn Heb \u201cand God knew\u201d (\u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019). The last clause contains a widely used verb for knowing, but it leaves the object unexpressed within the clause, so as to allow all that vv. 23\u201324 have described to serve as the compelling content of God\u2019s knowing. (Many modern English versions supply an object for the verb following the LXX, which reads \u201cknew them.\u201d) The idea seems to be that God took personal knowledge of, noticed, or regarded them. In other passages the verb \u201cknow\u201d is similar in meaning to \u201csave\u201d or \u201cshow pity.\u201d See especially Gen 18:21, Ps 1:6; 31:7, and Amos 3:2. Exodus has already provided an example of the results of not knowing in 1:8 (cf. 5:2)."}, {"pk": 2826320, "translation": "NET", "book": 2, "chapter": 3, "verse": 1, "text": "Now Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert and came to the mountain of God, to Horeb.", "comment": "tn Or \u201cwest of the desert,\u201d taking \u05d0\u05b7\u05d7\u05b7\u05e8 (\u2019akhar, \u201cbehind\u201d) as the opposite of \u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (\u2019al-p\u00ffne, \u201con the face of, east of\u201d; cf. Gen 16:12; 25:18).
sn \u201cHoreb\u201d is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, \u201cSome Major Themes of Exodus,\u201d Mid-America Theological Journal 1 (1977): 31-42.
sn The vav (\u05d5) disjunctive with the name \u201cMoses\u201d introduces a new and important starting point. The Lord\u2019s dealing with Moses will fill the next two chapters."}, {"pk": 2826321, "translation": "NET", "book": 2, "chapter": 3, "verse": 2, "text": "The angel of the LORD appeared to him in a flame of fire from within a bush. He looked \u2014 and the bush was ablaze with fire, but it was not being consumed!", "comment": "sn The designation \u201cthe angel of the Lord\u201d (Heb \u201cthe angel of Yahweh\u201d) occurred in Genesis already (16:7\u201313; 21:17; 22:11\u201318). There is some ambiguity in the expression, but it seems often to be interchangeable with God\u2019s name itself, indicating that it refers to the Lord.
tn The construction uses the suffixed negative \u05d0\u05b5\u05d9\u05e0\u05b6\u05e0\u05bc\u05d5\u05bc (\u2019enennu) to convey the subject of the passive verb: \u201cIt was not\u201d consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.
tn The verb \u05d5\u05b7\u05d9\u05bc\u05b5\u05e8\u05b8\u05d0 (vayyera\u2019) is the Niphal preterite of the verb \u201cto see.\u201d For similar examples of \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah) in Niphal where the subject \u201cappears,\u201d that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).
tn Gesenius rightly classifies this as a bet (\u05d1) essentiae (GKC 379 \u00a7119.i); it would then indicate that Yahweh appeared to Moses \u201cas a flame.\u201d
sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, \u201cThe Evolving Symbolism of the Burning Bush,\u201d Dor le Dor 8 (1979): 185-93.
tn Heb \u201cAnd he saw.\u201d
tn The text again uses the deictic particle with vav, \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh), traditionally rendered \u201cand behold.\u201d The particle goes with the intense gaze, the outstretched arm, the raised eyebrow \u2013 excitement and intense interest: \u201clook, over there.\u201d It draws the reader into the immediate experience of the subject."}, {"pk": 2826322, "translation": "NET", "book": 2, "chapter": 3, "verse": 3, "text": "So Moses thought, \u201cI will turn aside to see this amazing sight. Why does the bush not burn up?\u201d", "comment": "tn Heb \u201cAnd Moses said.\u201d The implication is that Moses said this to himself.
tn The verb is an imperfect. Here it has the progressive nuance \u2013 the bush is not burning up.
tn Heb \u201cgreat.\u201d The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.
tn The construction uses the cohortative \u05d0\u05b8\u05e1\u05bb\u05e8\u05b8\u05d4\u05be\u05e0\u05bc\u05b8\u05d0 (\u2019asura-nna\u2019) followed by an imperfect with vav (\u05d5\u05b0\u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4, v\u00ff\u2019er\u2019eh) to express the purpose or result (logical sequence): \u201cI will turn aside in order that I may see.\u201d"}, {"pk": 2826323, "translation": "NET", "book": 2, "chapter": 3, "verse": 4, "text": "When the LORD saw that he had turned aside to look, God called to him from within the bush and said, \u201cMoses, Moses!\u201d And Moses said, \u201cHere I am.\u201d", "comment": "tn Heb \u201cAnd he said\u201d; the referent (Moses) has been specified in the translation for clarity.
tn The preterite with the vav (\u05d5) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God\u2019s actions were based on his observing what Moses did.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki, \u201cthat\u201d) introduces the noun clause that functions as the direct object of the verb \u201csaw\u201d (R. J. Williams, Hebrew Syntax, 81, \u00a7490).
sn The repetition of the name in God\u2019s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him."}, {"pk": 2826324, "translation": "NET", "book": 2, "chapter": 3, "verse": 5, "text": "God said, \u201cDo not approach any closer! Take your sandals off your feet, for the place where you are standing is holy ground.\u201d", "comment": "sn The word \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 (qodesh, \u201choly\u201d) indicates \u201cset apart, distinct, unique.\u201d What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different \u2013 it was holy.
sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.
tn Heb \u201cAnd he\u201d; the referent (God) has been specified in the translation for clarity.
tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be \u201cwhich you are standing on it,\u201d but the relative pronoun and the resumptive pronoun are combined and rendered, \u201con which you are standing.\u201d"}, {"pk": 2826325, "translation": "NET", "book": 2, "chapter": 3, "verse": 6, "text": "He added, \u201cI am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.\u201d Then Moses hid his face, because he was afraid to look at God.", "comment": "tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: \u05d9\u05b8\u05e8\u05b5\u05d0 \u05de\u05b5\u05d4\u05b7\u05d1\u05bc\u05b4\u05d9\u05d8 (yare\u2019 mehabbit, \u201che was afraid from gazing\u201d) meaning \u201che was afraid to gaze.\u201d The preposition min (\u05de\u05b4\u05df) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).
sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the \u201cI am\u201d disclosures \u2013 \u201cI [am] the God of\u2026.\u201d But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises."}, {"pk": 2826326, "translation": "NET", "book": 2, "chapter": 3, "verse": 7, "text": "The LORD said, \u201cI have surely seen the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows.", "comment": "sn Two new words are introduced now to the report of suffering: \u201caffliction\u201d and \u201cpain/suffering.\u201d These add to the dimension of the oppression of God\u2019s people.
tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen \u2013 there is no doubt that I have seen and will do something about it."}, {"pk": 2826327, "translation": "NET", "book": 2, "chapter": 3, "verse": 8, "text": "I have come down to deliver them from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, to a land flowing with milk and honey, to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites.", "comment": "tn This vibrant description of the promised land is a familiar one. Gesenius classifies \u201cmilk and honey\u201d as epexegetical genitives because they provide more precise description following a verbal adjective in the construct state (GKC 418-19 \u00a7128.x). The land is modified by \u201cflowing,\u201d and \u201cflowing\u201d is explained by the genitives \u201cmilk and honey.\u201d These two products will be in abundance in the land, and they therefore exemplify what a desirable land it is. The language is hyperbolic, as if the land were streaming with these products.
tn Each people group is joined to the preceding by the vav conjunction, \u201cand.\u201d Each also has the definite article, as in other similar lists (3:17; 13:5; 34:11). To repeat the conjunction and article in the translation seems to put more weight on the list in English than is necessary to its function in identifying what land God was giving the Israelites.
sn God\u2019s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.
tn The Hiphil infinitive with the suffix is \u05dc\u05b0\u05d4\u05b7\u05e6\u05bc\u05b4\u05d9\u05dc\u05d5\u05b9 (l\u00ffhatsilo, \u201cto deliver them\u201d). It expresses the purpose of God\u2019s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific.
tn Heb \u201cto a land good and large\u201d; NRSV \u201cto a good and broad land.\u201d In the translation the words \u201cthat is both\u201d are supplied because in contemporary English \u201cgood and\u201d combined with any additional descriptive term can be understood as elative (\u201cgood and large\u201d = \u201cvery large\u201d; \u201cgood and spacious\u201d = \u201cvery spacious\u201d; \u201cgood and ready\u201d = \u201cvery ready\u201d). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size)."}, {"pk": 2826328, "translation": "NET", "book": 2, "chapter": 3, "verse": 9, "text": "And now indeed the cry of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them.", "comment": "tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).
tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) focuses attention on what is being said as grounds for what follows.
tn Heb \u201cseen the oppression with which the Egyptians oppress them.\u201d The word for the oppression is now \u05dc\u05b7\u05d7\u05b7\u05e5 (lakhats), which has the idea of pressure with the oppression \u2013 squeezing, pressuring \u2013 which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression \u201cseen how severely the Egyptians oppress them.\u201d"}, {"pk": 2826329, "translation": "NET", "book": 2, "chapter": 3, "verse": 10, "text": "So now go, and I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.\u201d", "comment": "tn The verse has a sequence of volitives. The first form is the imperative \u05dc\u05b0\u05db\u05b8\u05d4 (l\u00ffkha, \u201cgo\u201d). Then comes the cohortative/imperfect form with the vav (\u05d5), \u201cand I will send you\u201d or more likely \u201cthat I may send you\u201d (\u05d5\u05b0\u05d0\u05b6\u05e9\u05c1\u05b0\u05dc\u05b8\u05d7\u05b2\u05da\u05b8, v\u00ff\u2019eshlakhakha), which is followed by the imperative with the vav, \u201cand bring out\u201d or \u201cthat you may bring out\u201d (\u05d5\u05b0\u05d4\u05d5\u05b9\u05e6\u05b5\u05d0, v\u00ffhotse\u2019). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.sn These instructions for Moses are based on the preceding revelation made to him. The deliverance of Israel was to be God\u2019s work \u2013 hence, \u201cI will send you.\u201d When God commissioned people, often using the verb \u201cto send,\u201d it indicated that they went with his backing, his power, and his authority. Moses could not have brought Israel out without this. To name this incident a commissioning, then, means that the authority came from God to do the work (compare John 3:2)."}, {"pk": 2826330, "translation": "NET", "book": 2, "chapter": 3, "verse": 11, "text": "Moses said to God, \u201cWho am I, that I should go to Pharaoh, or that I should bring the Israelites out of Egypt?\u201d", "comment": "tn The imperfect tense \u05d0\u05b5\u05dc\u05b5\u05da\u05b0 (\u2019elekh) carries the modal nuance of obligatory imperfect, i.e., \u201cthat I should go.\u201d Moses at this point is overwhelmed with the task of representing God, and with his personal insufficiency, and so in honest humility questions the choice.
sn When he was younger, Moses was confident and impulsive, but now that he is older the greatness of the task makes him unsure. The remainder of this chapter and the next chapter record the four difficulties of Moses and how the Lord answers them (11-12, 13-22; then 4:1\u20139; and finally 4:10\u201317).
tn Heb \u201cAnd Moses said.\u201d"}, {"pk": 2826331, "translation": "NET", "book": 2, "chapter": 3, "verse": 12, "text": "He replied, \u201cSurely I will be with you, and this will be the sign to you that I have sent you: When you bring the people out of Egypt, you and they will serve God on this mountain.\u201d", "comment": "tn Heb \u201cAnd he said\u201d; the word \u201creplied\u201d clarifies for English readers that speaker is God.
tn The verb \u05ea\u05bc\u05b7\u05e2\u05b7\u05d1\u05b0\u05d3\u05d5\u05bc\u05df (ta\u2019avdun, \u201cyou will serve\u201d) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is \u201cthe servant of Yahweh.\u201d The verb here could be rendered interpretively as \u201cworship,\u201d but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel\u2019s serving Egypt, which has been prominent in the earlier chapters. The words \u201cand they\u201d are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.sn This sign is also a promise from God \u2013 \u201cyou will serve God on this mountain.\u201d It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out.
sn In view of Moses\u2019 hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Por\u00fabcan, \u201cThe Word \u2019OT in Isaia 7,14,\u201d CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) has the asseverative use here, \u201csurely, indeed,\u201d which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, \u00a7449). The imperfect tense \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 (\u2019ehyeh) could be rendered as the future tense, \u201cI will be\u201d or the present tense \u201cI am\u201d with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name \u2013 he is the One who is eternally present \u2013 \u201cI am with you always.\u201dsn Here is the introduction of the main motif of the commission, which will be the explanation of the divine name. It will make little difference who the servant is or what that servant\u2019s abilities might be, if God is present. The mention of God\u2019s presence is not a simple catch-phrase; it represents abundant provisions to the believer (see below on v. 14)."}, {"pk": 2826332, "translation": "NET", "book": 2, "chapter": 3, "verse": 13, "text": "Moses said to God, \u201cIf I go to the Israelites and tell them, \u2018The God of your fathers has sent me to you,\u2019 and they ask me, \u2018What is his name?\u2019 \u2014 what should I say to them?\u201d", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) in this clause introduces the foundation for what comes later \u2013 the question. Moses is saying, \u201cSuppose I do all this and they ask this question \u2013 what should I say?\u201d
sn There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God\u2019s name was revealed only here raises the question of what he was called earlier. The word \u201cGod\u201d is not a name. \u201cEl Shaddai\u201d is used only a few times in Genesis. But Israel would not have had a nameless deity \u2013 especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh (Gen 4:26; 12:8). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites\u2019 wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses\u2019 call, only confuse; after all, they would not be expecting a new name \u2013 they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh \u2013 as they were \u2013 and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated \u2013 they were delighted when he came. It is likely that much of this concern was Moses\u2019 own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place.
tn The imperfect tense here has a deliberative nuance (\u201cshould\u201d), for Moses is wondering what would be best to say when the Israelites want proof of the calling.
tn Heb \u201cAnd Moses said.\u201d"}, {"pk": 2826333, "translation": "NET", "book": 2, "chapter": 3, "verse": 14, "text": "God said to Moses, \u201cI AM that I AM.\u201d And he said, \u201cYou must say this to the Israelites, \u2018I AM has sent me to you.\u2019\u201d", "comment": "tn The verb form used here is \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 (\u2019ehyeh), the Qal imperfect, first person common singular, of the verb \u05d4\u05b8\u05d9\u05b8\u05d4 (haya, \u201cto be\u201d). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, \u201cI am.\u201d When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say \u201che is.\u201d Some commentators argue for a future tense translation, \u201cI will be who I will be,\u201d because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that \u201cI am\u201d would be of little help to the Israelites in bondage. But a translation of \u201cI will be\u201d does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (\u201cI am\u201d) he will always be present, even in the future, and so \u201cI am\u201d would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful \u201cI am\u201d with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10\u201311; 44:6; 45:5\u20137). Others argue for a causative Hiphil translation of \u201cI will cause to be,\u201d but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, \u201cExodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,\u201d TJ 1 (1980): 5-20; C. D. Isbell, \u201cThe Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,\u201d HAR 2 (1978): 101-18; J. G. Janzen, \u201cWhat\u2019s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,\u201d Int 33 (1979): 227-39; J. R. Lundbom, \u201cGod\u2019s Use of the Idem per Idem to Terminate Debate,\u201d HTR 71 (1978): 193-201; A. R. Millard, \u201cYw and Yhw Names,\u201d VT 30 (1980): 208-12; and R. Youngblood, \u201cA New Occurrence of the Divine Name \u2018I AM,\u2019\u201d JETS 15 (1972): 144-52.
tn Or \u201cThus you shall say\u201d (also in the following verse). The word \u201cmust\u201d in the translation conveys the instructional and imperatival force of the statement."}, {"pk": 2826334, "translation": "NET", "book": 2, "chapter": 3, "verse": 15, "text": "God also said to Moses, \u201cYou must say this to the Israelites, \u2018The LORD \u2014 the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob \u2014 has sent me to you. This is my name forever, and this is my memorial from generation to generation.\u2019", "comment": "tn The repetition of \u201cgeneration\u201d in this expression serves as a periphrasis for the superlative: \u201cto the remotest generation\u201d (GKC 432 \u00a7133.l).
sn Heb \u201cYahweh,\u201d traditionally rendered \u201cthe Lord.\u201d First the verb \u201cI AM\u201d was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God\u2019s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: \u201cYahweh\u2026has sent me.\u201d This is the name that the patriarchs invoked and proclaimed in the land of Canaan.
sn The words \u201cname\u201d and \u201cmemorial\u201d are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word \u201cremembrance\u201d is a poetical synonym for \u201cname\u201d (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24)."}, {"pk": 2826335, "translation": "NET", "book": 2, "chapter": 3, "verse": 16, "text": "\u201cGo and bring together the elders of Israel and tell them, \u2018The LORD, the God of your fathers, appeared to me \u2014 the God of Abraham, Isaac, and Jacob \u2014 saying, \u201cI have attended carefully to you and to what has been done to you in Egypt,", "comment": "sn \u201cThe God of your fathers\u201d is in simple apposition to the name \u201cthe Lord\u201d (Heb \u201cYahweh\u201d) as a recognizable identification. If the holy name were a new one to the Israelites, an explanation would have been needed. Meanwhile, the title \u201cGod of my/your/our father(s)\u201d was widely used in the ancient Near East and also in Genesis (26:24; 28:13; 31:5, 29; 46:1, 3; N. M. Sarna, Exodus [JPSTC], 268).
tn The form is the perfect tense with the sequential vav (\u05d5) linking the nuance to the imperative that precedes it. Since the imperative calls for immediate action, this form either carries the same emphasis, or instructs action that immediately follows it. This applies likewise to \u201csay,\u201d which follows.
tn The form is the Niphal perfect of the verb \u201cto see.\u201d See the note on \u201cappeared\u201d in 3:2.
tn The verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) has traditionally been rendered \u201cto visit.\u201d This only partially communicates the point of the word. When God \u201cvisited\u201d someone, it meant that he intervened in their lives to change their circumstances or their destiny. When he visited the Amalekites, he destroyed them (1 Sam 15:2). When he visited Sarah, he provided the long awaited child (Gen 21:1). It refers to God\u2019s active involvement in human affairs for blessing or for cursing. Here it would mean that God had begun to act to deliver the Israelites from bondage and give them the blessings of the covenant. The form is joined here with the infinitive absolute to underscore the certainty \u2013 \u201cI have indeed visited you.\u201d Some translate it \u201cremember\u201d; others say \u201cwatch over.\u201d These do not capture the idea of intervention to bless, and often with the idea of vengeance or judgment on the oppressors. If God were to visit what the Egyptians did, he would stop the oppression and also bring retribution for it. The nuance of the perfect tense could be a perfect of resolve (\u201cI have decided to visit\u201d), or an instantaneous perfect ( \u201cI hereby visit\u201d), or a prophetic perfect (\u201cI have visited\u201d = \u201cI will visit\u201d). The infinitive absolute reinforces the statement (so \u201ccarefully\u201d), the rendering \u201cattended to\u201d attempts to convey the ideas of personal presence, mental awareness, and action, as when a nurse or physician \u201cattends\u201d a patient.sn The same word was used in the same kind of construction at the end of Genesis (50:24) when Joseph promised, \u201cGod will surely visit you\u201d (but there the imperfect tense with the infinitive absolute). Here is another link to the patriarchal narratives. This work of Moses would be interpreted as a fulfillment of Joseph\u2019s prophecy.
tn The second object for the verb is the passive participle \u05d4\u05b6\u05e2\u05b8\u05e9\u05c2\u05d5\u05bc\u05d9 (he\u2019asuy). To say that God has visited the oppression (or \u201cattended to\u201d it) affirms that God has decided to judge the oppressing people as he blesses Israel."}, {"pk": 2826336, "translation": "NET", "book": 2, "chapter": 3, "verse": 17, "text": "and I have promised that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, to a land flowing with milk and honey.\u201d\u2019", "comment": "tn Heb \u201cAnd I said.\u201d
tn See the note on this list in 3:8."}, {"pk": 2826337, "translation": "NET", "book": 2, "chapter": 3, "verse": 18, "text": "\u201cThe elders will listen to you, and then you and the elders of Israel must go to the king of Egypt and tell him, \u2018The LORD, the God of the Hebrews, has met with us. So now, let us go three days\u2019 journey into the wilderness, so that we may sacrifice to the LORD our God.\u2019", "comment": "tn Heb \u201cAnd they will listen\u201d; the referent (the elders) has been specified in the translation for clarity.
tn The form used here is the cohortative of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh). It could be a resolve, but more likely before Pharaoh it is a request. sn Was this a deceptive request if they were not planning on coming back? Since no one knows what the intent was, that question is not likely to be resolved. The request may have been intended to test the waters, so to speak \u2013 How did Pharaoh feel about the Israelites? Would he let them go and worship their God as they saw fit? In any case, it gave him the opportunity to grant to the Israelites a permission that other groups are known to have received (N. M. Sarna, Exodus [JPSTC], 19).
tn The verb \u05e0\u05b4\u05e7\u05b0\u05e8\u05b8\u05d4 (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).
tn This is the combination of the verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 (shama\u2019) followed by \u05dc\u05b0\u05e7\u05b9\u05dc\u05b6\u05da\u05b8 (l\u00ffqolekha), an idiomatic formation that means \u201clisten to your voice,\u201d which in turn implies a favorable response.
tn Here a cohortative with a vav (\u05d5) follows a cohortative; the second one expresses purpose or result: \u201clet us go\u2026in order that we may.\u201d"}, {"pk": 2826338, "translation": "NET", "book": 2, "chapter": 3, "verse": 19, "text": "But I know that the king of Egypt will not let you go, not even under force.", "comment": "tn Heb \u201cand not with a mighty hand.\u201d This expression (\u05d5\u05b0\u05dc\u05b9\u05d0 \u05d1\u05bc\u05b0\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4, v\u00fflo\u2019 v\u00ffyad khazaqa) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God\u2019s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression \u201cmighty hand\u201d is used of God\u2019s rescuing Israel elsewhere (Exod 6:1, 13:9, 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has \u201cexcept by a mighty hand,\u201d though \u201cand not with\u201d does not have the meaning of \u201cexcept\u201d or \u201cunless\u201d in other places. In view of these difficulties, others have suggested that v. 19b means \u201cstrong [threats]\u201d from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh\u2019s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, \u201cExodus III 19B and the Interpretation of Biblical Narrative,\u201d VT 49 [1999]: 289-300; see also the construction \u201cand not with\u201d in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh\u2019s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.
tn After verbs of perception, as with \u201cI know\u201d here, the object may be a noun clause introduced with the particle \u05db\u05bc\u05b4\u05d9 (ki) \u2013 \u201cI know that\u2026.\u201d Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after \u05e0\u05b8\u05ea\u05b7\u05df [natan] with the idea of \u201callow\u201d): \u201che will not permit you to go\u201d (see GKC 491 \u00a7157.b, n. 2)."}, {"pk": 2826339, "translation": "NET", "book": 2, "chapter": 3, "verse": 20, "text": "So I will extend my hand and strike Egypt with all my wonders that I will do among them, and after that he will release you.", "comment": "sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19).
tn The word \u05e0\u05b4\u05e4\u05b0\u05dc\u05b0\u05d0\u05b9\u05ea\u05b7\u05d9 (nifl\u00ff\u2019otay) does not specify what the intervention will be. As the text unfolds it will be clear that the plagues are intended. Signs and portents could refer to things people might do, but \u201cwonders\u201d only God could do. The root refers to that which is extraordinary, surpassing, amazing, difficult to comprehend. See Isa 9:6; Gen 18:14; Ps 139:6.
sn The two uses of the root \u05e9\u05c1\u05b8\u05dc\u05b8\u05d7 (shalakh) in this verse contribute to its force. When the Lord \u201csends\u201d (Qal) his hand, Pharaoh will \u201csend\u201d (Piel) the Israelites out of Egypt."}, {"pk": 2826340, "translation": "NET", "book": 2, "chapter": 3, "verse": 21, "text": "\u201cI will grant this people favor with the Egyptians, so that when you depart you will not leave empty-handed.", "comment": "tn Heb \u201cin the eyes of.\u201d This idiom usually means that someone will be treated well by the observer. It is unlikely that it means here that the Egyptians will like the Hebrews. Rather, it means that the Egyptians will give things to the Hebrews free \u2013 gratis (see 12:35\u201336). Not only will God do mighty works to make the king yield, but also he will work in the minds of the Egyptian people so that they will be favorably disposed to give Israel wealth.
tn The temporal indicator (here future) with the particle ki (\u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9, v\u00ffhaya ki) introduces a temporal clause."}, {"pk": 2826341, "translation": "NET", "book": 2, "chapter": 3, "verse": 22, "text": "Every woman will ask her neighbor and the one who happens to be staying in her house for items of silver and gold and for clothing. You will put these articles on your sons and daughters \u2014 thus you will plunder Egypt!\u201d", "comment": "tn Heb \u201ca woman,\u201d one representing all.
tn Heb \u201cfrom the sojourner.\u201d Both the \u201cneighbor\u201d and the \u201csojourner\u201d (\u201cone who happens to be staying in her house\u201d) are feminine. The difference between them seems to be primarily that the second is temporary, \u201ca lodger\u201d perhaps or \u201cvisitor,\u201d while the first has permanent residence.
tn Heb \u201cvessels of silver and vessels of gold.\u201d These phrases both use genitives of material, telling what the vessels are made of.
sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out \u201cempty.\u201d They will \u201cplunder\u201d Egypt. This verb (\u05d5\u05b0\u05e0\u05b4\u05e6\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b6\u05dd [v\u00ffnitsaltem] from \u05e0\u05b8\u05e6\u05b7\u05dc [natsal]) usually means \u201crescue, deliver,\u201d as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (\u05d5\u05b0\u05e9\u05c1\u05b8\u05d0\u05b2\u05dc\u05b8\u05d4, v\u00ffsha\u2019alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, \u201cThe Gifts of the Egyptians, a Critical Commentary,\u201d Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, \u201cA Reinterpretation of Exodus 3:21\u201322 and Related Texts,\u201d Ex Oriente Lux 23 (1975): 389-401."}, {"pk": 2826342, "translation": "NET", "book": 2, "chapter": 4, "verse": 1, "text": "Moses answered again, \u201cAnd if they do not believe me or pay attention to me, but say, \u2018The LORD has not appeared to you\u2019?\u201d", "comment": "tn Or \u201cWhat if.\u201d The use of \u05d4\u05b5\u05df (hen) is unusual here, introducing a conditional idea in the question without a following consequence clause (see Exod 8:22 HT [8:26 ET]; Jer 2:10; 2 Chr 7:13). The Greek has \u201cif not\u201d but adds the clause \u201cwhat shall I say to them?\u201d
tn Heb \u201cand Moses answered and said.\u201d
sn In chap. 3, the first part of this extensive call, Yahweh promises to deliver his people. At the hesitancy of Moses, God guarantees his presence will be with him, and that assures the success of the mission. But with chap. 4, the second half of the call, the tone changes sharply. Now Moses protests his inadequacies in view of the nature of the task. In many ways, these verses address the question, \u201cWho is sufficient for these things?\u201d There are three basic movements in the passage. The first nine verses tell how God gave Moses signs in case Israel did not believe him (4:1\u20139). The second section records how God dealt with the speech problem of Moses (4:10\u201312). And finally, the last section records God\u2019s provision of a helper, someone who could talk well (4:13\u201317). See also J. E. Hamlin, \u201cThe Liberator\u2019s Ordeal: A Study of Exodus 4:1\u20139,\u201d Rhetorical Criticism [PTMS], 33-42.
tn Heb \u201clisten to my voice,\u201d so as to respond positively."}, {"pk": 2826343, "translation": "NET", "book": 2, "chapter": 4, "verse": 2, "text": "The LORD said to him, \u201cWhat is that in your hand?\u201d He said, \u201cA staff.\u201d", "comment": "tn Or \u201crod\u201d (KJV, ASV); NCV, CEV \u201cwalking stick\u201d; NLT \u201cshepherd\u2019s staff.\u201dsn The staff appears here to be the shepherd\u2019s staff that he was holding. It now will become the instrument with which Moses will do the mighty works, for it is the medium of the display of the divine power (S. R. Driver, Exodus, 27; also, L. Shalit, \u201cHow Moses Turned a Staff into a Snake and Back Again,\u201d BAR 9 [1983]: 72-73)."}, {"pk": 2826344, "translation": "NET", "book": 2, "chapter": 4, "verse": 3, "text": "The LORD said, \u201cThrow it to the ground.\u201d So he threw it to the ground, and it became a snake, and Moses ran from it.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
sn The details of the verse are designed to show that there was a staff that became a snake. The question is used to affirm that there truly was a staff, and then the report of Moses running from it shows it was a genuine snake. Using the serpent as a sign would have had an impact on the religious ideas of Egypt, for the sacred cobra was one of their symbols."}, {"pk": 2826345, "translation": "NET", "book": 2, "chapter": 4, "verse": 4, "text": "But the LORD said to Moses, \u201cPut out your hand and grab it by the tail\u201d \u2014 so he put out his hand and caught it, and it became a staff in his hand \u2014", "comment": "sn The signs authenticated Moses\u2019 ministry as the Lord\u2019s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again."}, {"pk": 2826346, "translation": "NET", "book": 2, "chapter": 4, "verse": 5, "text": "\u201cthat they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.\u201d"}, {"pk": 2826347, "translation": "NET", "book": 2, "chapter": 4, "verse": 6, "text": "The LORD also said to him, \u201cPut your hand into your robe.\u201d So he put his hand into his robe, and when he brought it out \u2014 there was his hand, leprous like snow!", "comment": "sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered \u201cleprous\u201d or \u201cleprosy,\u201d as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen\u2019s disease in modern times.
tn The word \u05d7\u05b5\u05d9\u05e7 (kheq), often rendered \u201cbosom,\u201d refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So \u201cinto your robe\u201d should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses\u2019 garment. The inside chest pocket of a jacket is a rough modern equivalent.
tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses."}, {"pk": 2826348, "translation": "NET", "book": 2, "chapter": 4, "verse": 7, "text": "He said, \u201cPut your hand back into your robe.\u201d So he put his hand back into his robe, and when he brought it out from his robe \u2014 there it was, restored like the rest of his skin!", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.
tn Heb \u201clike his flesh.\u201d
tn Heb \u201cit returned.\u201d"}, {"pk": 2826349, "translation": "NET", "book": 2, "chapter": 4, "verse": 8, "text": "\u201cIf they do not believe you or pay attention to the former sign, then they may believe the latter sign.", "comment": "tn Heb \u201cand it will be if.\u201d
tn The nuance of this perfect tense with a vav (\u05d5) consecutive will be equal to the imperfect of possibility \u2013 \u201cthey may believe.\u201d
tn Heb \u201cbelieve the voice of the latter sign,\u201d so as to understand and accept the meaning of the event.
tn Heb \u201clisten to the voice of,\u201d meaning listen so as to respond appropriately."}, {"pk": 2826350, "translation": "NET", "book": 2, "chapter": 4, "verse": 9, "text": "And if they do not believe even these two signs or listen to you, then take some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.\u201d", "comment": "tn Heb \u201cand it will be if.\u201d
tn The verb form is the perfect tense with the vav (\u05d5) consecutive; it functions then as the equivalent of the imperfect tense \u2013 here as an imperfect of instruction.
sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.
tn Heb \u201clisten to your voice.\u201d"}, {"pk": 2826351, "translation": "NET", "book": 2, "chapter": 4, "verse": 10, "text": "Then Moses said to the LORD, \u201cO my Lord, I am not an eloquent man, neither in the past nor since you have spoken to your servant, for I am slow of speech and slow of tongue.\u201d", "comment": "tn The designation in Moses\u2019 address is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay), a term of respect and deference such as \u201clord, master, sir\u201d but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87).
tn The two expressions are \u05db\u05b0\u05d1\u05b7\u05d3\u05be\u05e4\u05bc\u05b6\u05d4 (kh\u00ffvad peh, \u201cheavy of mouth\u201d), and then \u05db\u05b0\u05d1\u05b7\u05d3 \u05dc\u05b8\u05e9\u05c1\u05d5\u05b9\u05df (kh\u00ffvad lashon, \u201cheavy of tongue\u201d). Both use genitives of specification, the mouth and the tongue being what are heavy \u2013 slow. \u201cMouth\u201d and \u201ctongue\u201d are metonymies of cause. Moses is saying that he has a problem speaking well. Perhaps he had been too long at the other side of the desert, or perhaps he was being a little dishonest. At any rate, he has still not captured the meaning of God\u2019s presence. See among other works, J. H. Tigay, \u201c\u2018Heavy of Mouth\u2019 and \u2018Heavy of Tongue\u2019: On Moses\u2019 Speech Difficulty,\u201d BASOR 231 (1978): 57-67.
tn Heb \u201calso from yesterday also from three days ago\u201d or \u201cneither since yesterday nor since before that\u201d is idiomatic for \u201cpreviously\u201d or \u201cin the past.\u201d
sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10\u201317). The point here is that God\u2019s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have.
tn The word \u05d1\u05bc\u05b4\u05d9 (bi) is a particle of entreaty; it seeks permission to speak and is always followed by \u201cmy lord\u201d or \u201cmy Lord.\u201d Often rendered \u201cplease,\u201d it is \u201cemployed in petitions, complaints and excuses\u201d (W. H. C. Propp, Exodus 1\u201318 [AB], 213).
tn When a noun clause is negated with \u05dc\u05b9\u05d0 (lo\u2019), rather than \u05d0\u05b5\u05d9\u05df (\u2019en), there is a special emphasis, since the force of the negative falls on a specific word (GKC 479 \u00a7152.d). The expression \u201celoquent man\u201d is \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (\u2019ish d\u00ffvarim, \u201ca man of words\u201d). The genitive may indicate a man characterized by words or a man who is able to command or control words. Moses apparently is resigned to the fact that he can do the signs, but he knows the signs have to be explained."}, {"pk": 2826352, "translation": "NET", "book": 2, "chapter": 4, "verse": 11, "text": "The LORD said to him, \u201cWho gave a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the LORD?", "comment": "tn The verb \u05e9\u05c2\u05b4\u05d9\u05dd (sim) means \u201cto place, put, set\u201d; the sentence here more precisely says, \u201cWho put a mouth into a man?\u201dsn The argumentation by Moses is here met by Yahweh\u2019s rhetorical questions. They are intended to be sharp \u2013 it is reproof for Moses. The message is twofold. First, Yahweh is fully able to overcome all of Moses\u2019 deficiencies. Second, Moses is exactly the way that God intended him to be. So the rhetorical questions are meant to prod Moses\u2019 faith.
sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of \u201cI AM.\u201d Isaiah 45:5\u20137 developed this same idea of God\u2019s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, \u201cI will be with your mouth,\u201d an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3)."}, {"pk": 2826353, "translation": "NET", "book": 2, "chapter": 4, "verse": 12, "text": "So now go, and I will be with your mouth and will teach you what you must say.\u201d", "comment": "sn The verb is \u05d5\u05b0\u05d4\u05d5\u05b9\u05e8\u05b5\u05d9\u05ea\u05b4\u05d9\u05da\u05b8 (v\u00ffhoretikha), the Hiphil perfect with a vav (\u05d5) consecutive. The form carries the instructional meaning because it follows the imperative \u201cgo.\u201d In fact, there is a sequence at work here: \u201cgo\u2026and/that I may teach you.\u201d It is from \u05d9\u05b8\u05e8\u05b8\u05d4 (yara), the same root behind \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah, \u201claw\u201d). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.
sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.
tn The form is the imperfect tense. While it could be taken as a future (\u201cwhat you will say\u201d), an obligatory imperfect captures the significance better (\u201cwhat you must say\u201d or \u201cwhat you are to say\u201d). Not even the content of the message will be left up to Moses."}, {"pk": 2826354, "translation": "NET", "book": 2, "chapter": 4, "verse": 13, "text": "But Moses said, \u201cO my Lord, please send anyone else whom you wish to send!\u201d", "comment": "tn The text has simply \u05e9\u05c1\u05b0\u05dc\u05b7\u05d7\u05be\u05e0\u05b8\u05d0 \u05d1\u05bc\u05b0\u05d9\u05b7\u05d3\u05be\u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05dc\u05b8\u05d7 (sh\u00fflakh-na\u2019 b\u00ffyad tishlakh, \u201csend by the hand you will send\u201d). This is not Moses\u2019 resignation to doing God\u2019s will \u2013 it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: \u201cby the hand of \u2013 whomever you will send\u201d (see GKC 488-89 \u00a7155.n).
tn Heb \u201cAnd he said\u201d; the referent (Moses) has been specified in the translation for clarity.
tn The word \u05d1\u05bc\u05b4\u05d9 (bi) is a particle of entreaty; it seeks permission to speak and is always followed by \u201cLord\u201d or \u201cmy Lord.\u201d"}, {"pk": 2826355, "translation": "NET", "book": 2, "chapter": 4, "verse": 14, "text": "Then the LORD became angry with Moses, and he said, \u201cWhat about your brother Aaron the Levite? I know that he can speak very well. Moreover, he is coming to meet you, and when he sees you he will be glad in his heart.", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) with the participle points to the imminent future; it means \u201che is about to come\u201d or \u201chere he is coming.\u201d
tn Heb \u201cIs not\u201d or perhaps \u201cIs [there] not.\u201d
tn Heb \u201cand the anger of Yahweh burned against.\u201dsn Moses had not dared openly to say \u201cexcept me\u201d when he asked God to send whomever he wanted to send. But God knew that is what he meant. Moses should not have resisted the call or pleaded such excuses or hesitated with such weak faith. Now God abandoned the gentle answer and in anger brought in a form of retribution. Because Moses did not want to do this, he was punished by not having the honor of doing it alone. His reluctance and the result are like the refusal of Israel to enter the land and the result they experienced (see U. Cassuto, Exodus, 49-50).
tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: \u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 (dabber y\u00ffdabber).sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: \u201cIf Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.\u201d Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged!
sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).
sn S. R. Driver (Exodus, 29) suggests that the term \u201cLevite\u201d may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying \u201cthe Levite\u201d referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give \u201ctorah\u201d \u2013 to teach \u2013 then some training in the power of language would have been in order."}, {"pk": 2826356, "translation": "NET", "book": 2, "chapter": 4, "verse": 15, "text": "\u201cSo you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth and with his mouth, and I will teach you both what you must do.", "comment": "tn Or \u201cI will help you speak.\u201d The independent pronoun puts emphasis (\u201cas for me\u201d) on the subject (\u201cI\u201d).
tn Or \u201cand will help him speak.\u201d
tn The word \u201cboth\u201d is supplied to convey that this object (\u201cyou\u201d) and the subject of the next verb (\u201cyou must do\u201d) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 \u201cyou\u201d returns to being singular in reference to Moses.
tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of \u201cI will teach.\u201d"}, {"pk": 2826357, "translation": "NET", "book": 2, "chapter": 4, "verse": 16, "text": "He will speak for you to the people, and it will be as if he were your mouth and as if you were his God.", "comment": "tn Heb \u201cand it will be [that] he, he will be to you for a mouth,\u201d or more simply, \u201che will be your mouth.\u201d
tn The word \u201che\u201d represents the Hebrew independent pronoun, which makes the subject emphatic.
tn The phrase \u201cas if\u201d is supplied for clarity.
tn Heb \u201che will be to you for a mouth.\u201d
tn The phrase \u201cas if\u201d is supplied for clarity. The word \u201cyou\u201d represents the Hebrew independent pronoun, which makes the subject emphatic.sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses."}, {"pk": 2826358, "translation": "NET", "book": 2, "chapter": 4, "verse": 17, "text": "You will also take in your hand this staff, with which you will do the signs.\u201d", "comment": "sn Mention of the staff makes an appropriate ending to the section, for God\u2019s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency."}, {"pk": 2826359, "translation": "NET", "book": 2, "chapter": 4, "verse": 18, "text": "So Moses went back to his father-in-law Jethro and said to him, \u201cLet me go, so that I may return to my relatives in Egypt and see if they are still alive.\u201d Jethro said to Moses, \u201cGo in peace.\u201d", "comment": "tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: \u201cand he went and he returned\u201d becomes \u201cand he went back.\u201d
sn This last section of the chapter reports Moses\u2019 compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).
tn There is a sequence here with the two cohortative forms: \u05d0\u05b5\u05dc\u05b0\u05db\u05b8\u05d4 \u05e0\u05bc\u05b8\u05d0 \u05d5\u05b0\u05d0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4 (\u2019el\u00ffkhah nna\u2019 v\u00ff\u2019ashuva) \u2013 \u201clet me go in order that I may return.\u201d
tn This verb is parallel to the preceding cohortative and so also expresses purpose: \u201clet me go that I may return\u2026and that I may see.\u201d
tn Heb \u201cbrothers.\u201d"}, {"pk": 2826360, "translation": "NET", "book": 2, "chapter": 4, "verse": 19, "text": "The LORD said to Moses in Midian, \u201cGo back to Egypt, because all the men who were seeking your life are dead.\u201d", "comment": "sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh\u2019s death shortly before Moses\u2019 return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses\u2019 life. This would place Moses\u2019 returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be \u2013 and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.
tn The text has two imperatives, \u201cGo, return\u201d; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial."}, {"pk": 2826361, "translation": "NET", "book": 2, "chapter": 4, "verse": 20, "text": "Then Moses took his wife and sons and put them on a donkey and headed back to the land of Egypt, and Moses took the staff of God in his hand.", "comment": "tn Heb \u201cAnd Moses took.\u201d
sn Only Gershom has been mentioned so far. The other son\u2019s name will be explained in chapter 18. The explanation of Gershom\u2019s name was important to Moses\u2019 sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2\u20134).
tn The verb would literally be rendered \u201cand returned\u201d; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here \u2013 he began to return, or started back."}, {"pk": 2826362, "translation": "NET", "book": 2, "chapter": 4, "verse": 21, "text": "The LORD said to Moses, \u201cWhen you go back to Egypt, see that you do before Pharaoh all the wonders I have put under your control. But I will harden his heart and he will not let the people go.", "comment": "tn Heb \u201cstrengthen\u201d (in the sense of making stubborn or obstinate). The text has the expression \u05d5\u05b7\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b2\u05d7\u05b7\u05d6\u05bc\u05b5\u05e7 \u05d0\u05b6\u05ea\u05be\u05dc\u05b4\u05d1\u05bc\u05d5\u05b9 (va\u2019ani \u2019akhazzeq \u2019et-libbo), \u201cI will make strong his will,\u201d or \u201cI will strengthen his resolve,\u201d recognizing the \u201cheart\u201d as the location of decision making (see Prov 16:1, 9).
tn Heb \u201cAnd Yahweh said.\u201d
tn The construction may involve a verbal hendiadys using the two infinitive forms: \u201cwhen you go to return\u201d (\u05d1\u05bc\u05b0\u05dc\u05b6\u05db\u05b0\u05ea\u05bc\u05b0\u05da\u05b8 \u05dc\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1, b\u00fflekht\u00ffkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.
tn The two verb forms in this section are the imperative (\u05e8\u05b0\u05d0\u05b5\u05d4, r\u00ff\u2019eh) followed by the perfect with the vav (\u05d5\u05b7\u05e2\u05b2\u05e9\u05c2\u05b4\u05d9\u05ea\u05b8\u05dd, va\u2019asitam). The second could be coordinated and function as a second command: \u201csee\u2026and [then] do\u201d; or it could be subordinated logically: \u201csee\u2026so that you do.\u201d Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.
tn Or \u201cin your power\u201d; Heb \u201cin your hand.\u201d
sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh\u2019s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, \u201cHardness of Heart: A Study in Biblical Thematic,\u201d CTM 44 (1973): 89-100; R. R. Wilson, \u201cThe Hardening of Pharaoh\u2019s Heart,\u201d CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., \u201cDivine Hardening in the Old Testament,\u201d BSac 153 (1996): 410-34.
tn Or \u201cso that.\u201d"}, {"pk": 2826363, "translation": "NET", "book": 2, "chapter": 4, "verse": 22, "text": "You must say to Pharaoh, \u2018Thus says the LORD, \u201cIsrael is my son, my firstborn,", "comment": "tn The sequence of the instruction from God uses the perfect tense with vav (\u05d5), following the preceding imperfects.
sn The metaphor uses the word \u201cson\u201d in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God\u2019s \u201cson,\u201d then they should serve him and not Pharaoh. Malachi reminds people that the Law said \u201ca son honors his father,\u201d and so God asked, \u201cIf I am a father, where is my honor?\u201d (Mal 1:6).
tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding."}, {"pk": 2826364, "translation": "NET", "book": 2, "chapter": 4, "verse": 23, "text": "and I said to you, \u2018Let my son go that he may serve me,\u2019 but since you have refused to let him go, I will surely kill your son, your firstborn!\u201d\u2019\u201d", "comment": "tn The construction is very emphatic. The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, \u201cI am about to kill.\u201d These words are not repeated until the last plague.
tn The text uses the imperative, \u201csend out\u201d (\u05e9\u05c1\u05b7\u05dc\u05bc\u05b7\u05d7, shallakh) followed by the imperfect or jussive with the vav (\u05d5) to express purpose.
tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh\u2019s son."}, {"pk": 2826365, "translation": "NET", "book": 2, "chapter": 4, "verse": 24, "text": "Now on the way, at a place where they stopped for the night, the LORD met Moses and sought to kill him.", "comment": "sn The next section (vv. 24\u201326) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son \u2013 but now God was ready to kill Moses, the representative of Israel, God\u2019s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses\u2019 feet (indicating that it was symbolically Moses\u2019 foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40\u201351, would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God\u2019s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with Gen 32, the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, \u201cExodus 4:24\u201325: A Textual Re-examination,\u201d HTR 65 (1972): 285-90; T. C. Butler, \u201cAn Anti-Moses Tradition,\u201d JSOT 12 (1979): 9-15; and L. Kaplan, \u201cAnd the Lord Sought to Kill Him,\u201d HAR 5 (1981): 65-74.
tn Or \u201cat a lodging place\u201d or \u201cat an inn.\u201d"}, {"pk": 2826366, "translation": "NET", "book": 2, "chapter": 4, "verse": 25, "text": "But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses\u2019 feet, and said, \u201cSurely you are a bridegroom of blood to me.\u201d", "comment": "sn U. Cassuto explains that she was saying, \u201cI have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood\u201d (Exodus, 60-61).
tn Heb \u201cto his feet.\u201d The referent (Moses) has been specified in the translation for clarity. The LXX has \u201cand she fell at his feet\u201d and then \u201cthe blood of the circumcision of my son stood.\u201d But it is clear that she caused the foreskin to touch Moses\u2019 feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60)."}, {"pk": 2826367, "translation": "NET", "book": 2, "chapter": 4, "verse": 26, "text": "So the LORD let him alone. (At that time she said, \u201cA bridegroom of blood,\u201d referring to the circumcision.)", "comment": "tn The Hebrew simply has \u05dc\u05b7\u05de\u05bc\u05d5\u05bc\u05dc\u05b9\u05ea (lammulot, \u201cto the circumcision[s]\u201d). The phrase explains that the saying was in reference to the act of circumcision. Some scholars speculate that there was a ritual prior to marriage from which this event and its meaning derived. But it appears rather that if there was some ancient ritual, it would have had to come from this event. The difficulty is that the son is circumcised, not Moses, making the comparative mythological view untenable. Moses had apparently not circumcised Eliezer. Since Moses was taking his family with him, God had to make sure the sign of the covenant was kept. It may be that here Moses sent them all back to Jethro (18:2) because of the difficulties that lay ahead.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Or \u201cTherefore.\u201d The particle \u05d0\u05b8\u05d6 (\u2019az) here is not introducing the next item in a series of events. It points back to the past (\u201cat that time,\u201d see Gen 4:26) or to a logical connection (\u201ctherefore, consequently\u201d)."}, {"pk": 2826368, "translation": "NET", "book": 2, "chapter": 4, "verse": 27, "text": "The LORD said to Aaron, \u201cGo to the wilderness to meet Moses. So he went and met him at the mountain of God and greeted him with a kiss.", "comment": "tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.
tn Heb \u201cand kissed him.\u201d
tn Heb \u201cAnd Yahweh said.\u201d"}, {"pk": 2826369, "translation": "NET", "book": 2, "chapter": 4, "verse": 28, "text": "Moses told Aaron all the words of the LORD who had sent him and all the signs that he had commanded him.", "comment": "tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses\u2019 telling Aaron."}, {"pk": 2826370, "translation": "NET", "book": 2, "chapter": 4, "verse": 29, "text": "Then Moses and Aaron went and brought together all the Israelite elders.", "comment": "sn These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense (Exod 18:21)."}, {"pk": 2826371, "translation": "NET", "book": 2, "chapter": 4, "verse": 30, "text": "Aaron spoke all the words that the LORD had spoken to Moses and did the signs in the sight of the people,", "comment": "tn Heb \u201cAnd Aaron spoke.\u201d"}, {"pk": 2826372, "translation": "NET", "book": 2, "chapter": 4, "verse": 31, "text": "and the people believed. When they heard that the LORD had attended to the Israelites and that he had seen their affliction, they bowed down close to the ground.", "comment": "tn The verb \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05d7\u05b2\u05d5\u05bc\u05d5\u05bc (vayyishtakhavu) is usually rendered \u201cworshiped.\u201d More specifically, the verbal root \u05d7\u05b8\u05d5\u05b8\u05d4 (khava) in the hishtaphel stem means \u201cto cause oneself to be low to the ground.\u201d While there is nothing wrong with giving it a general translation of \u201cworship,\u201d it may be better in a passage like this to take it in conjunction with the other verb (\u201cbow\u201d) as a verbal hendiadys, using it as an adverb to that verb. The implication is certainly that they prayed, or praised, and performed some other aspect of worship, but the text may just be describing it from their posture of worship. With this response, all the fears of Moses are swept aside \u2013 they believed and they were thankful to God.
tn Or \u201cintervened for.\u201d The word \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) has traditionally been translated \u201cvisited,\u201d which is open to many interpretations. It means that God intervened in the life of the Israelites to bless them with the fulfillment of the promises. It says more than that he took notice of them, took pity on them, or remembered them. He had not yet fulfilled the promises, but he had begun to act by calling Moses and Aaron. The translation \u201cattended to\u201d attempts to capture that much.
tc The LXX (Greek OT) has \u201cand they rejoiced,\u201d probably reading \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c2\u05b0\u05de\u05b0\u05d7\u05d5\u05bc (vayyism\u00ffkhu) instead of what the MT reading, \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c2\u05b0\u05de\u05b0\u05e2\u05d5\u05bc (vayyism\u00ff\u2019u, \u201cand they heard\u201d). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew.tn The form is the preterite with the vav consecutive, \u201cand they heard.\u201d It clearly is a temporal clause subordinate to the following verbs that report how they bowed and worshiped. But it is also in sequence to the preceding: they believed, and then they bowed when they heard."}, {"pk": 2826373, "translation": "NET", "book": 2, "chapter": 5, "verse": 1, "text": "Afterward Moses and Aaron went to Pharaoh and said, \u201cThus says the LORD, the God of Israel, \u2018Release my people so that they may hold a pilgrim feast to me in the desert.\u2019\u201d", "comment": "sn The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter 5 especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1\u20135); then the report of the stern opposition of the king (vv. 6\u201314); and finally, the sad account of the effect of this opposition on the people (vv. 15\u201321).
tn Heb \u201cYahweh.\u201d
tn The form \u05e9\u05c1\u05b7\u05dc\u05bc\u05b7\u05d7 (shallakh), the Piel imperative, has been traditionally translated \u201clet [my people] go.\u201d The Qal would be \u201csend\u201d; so the Piel \u201csend away, release, dismiss, discharge.\u201d B. Jacob observes, \u201cIf a person was dismissed through the use of this verb, then he ceased to be within the power or sphere of influence of the individual who had dismissed him. He was completely free and subsequently acted entirely on his own responsibility\u201d (Exodus, 115).
tn The verb \u05d7\u05b8\u05d2\u05b7\u05d2 (khagag) means to hold a feast or to go on a pilgrim feast. The Arabic cognate of the noun form is haj, best known for the pilgrim flight of Mohammed, the hajira. The form in the text (\u05d5\u05b0\u05d9\u05b8\u05d7\u05b9\u05d2\u05bc\u05d5\u05bc, v\u00ffyakhoggu) is subordinated to the imperative and thus shows the purpose of the imperative."}, {"pk": 2826374, "translation": "NET", "book": 2, "chapter": 5, "verse": 2, "text": "But Pharaoh said, \u201cWho is the LORD that I should obey him by releasing Israel? I do not know the LORD, and I will not release Israel!\u201d", "comment": "tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 \u00a7107.u).
sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said \u201cI do not know the Lord [i.e., Yahweh].\u201d The point of the plagues and the exodus will be \u201cthat he might know.\u201d Pharaoh will come to know this Yahweh, but not in any pleasant way.
tn The Piel infinitive construct here has the epexegetical usage with lamed (\u05dc); it explains the verb \u201cobey.\u201d
tn The imperfect tense here receives the classification of obligatory imperfect. The verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 (shama\u2019) followed by \u201cin the voice of\u201d is idiomatic; rather than referring to simple audition \u2013 \u201cthat I should hear his voice\u201d \u2013 it conveys the thought of listening that issues in action \u2013 \u201cthat I should obey him.\u201dsn The construction of these clauses is similar to (ironically) the words of Moses: \u201cWho am I that I should go?\u201d (3:11).
tn Heb \u201cYahweh.\u201d This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5\u201310)."}, {"pk": 2826375, "translation": "NET", "book": 2, "chapter": 5, "verse": 3, "text": "And they said, \u201cThe God of the Hebrews has met with us. Let us go a three-day journey into the desert so that we may sacrifice to the LORD our God, so that he does not strike us with plague or the sword.\u201d", "comment": "tn The word \u201cjourney\u201d is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by \u201cthree days.\u201d It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22\u201323; Num 10:33; 33:8).
sn The last clause of this verse is rather unexpected here: \u201clest he meet [afflict] us with pestilence or sword.\u201d To fail to comply with the summons of one\u2019s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.
tn The purpose clause here is formed with a second cohortative joined with a vav (\u05d5): \u201clet us go\u2026and let us sacrifice.\u201d The purpose of the going was to sacrifice.sn Where did Moses get the idea that they should have a pilgrim feast and make sacrifices? God had only said they would serve Him in that mountain. In the OT the pilgrim feasts to the sanctuary three times a year incorporated the ideas of serving the Lord and keeping the commands. So the words here use the more general idea of appearing before their God. They would go to the desert because there was no homeland yet. Moses later spoke of the journey as necessary to avoid offending Egyptian sensibilities (8:25\u201326)."}, {"pk": 2826376, "translation": "NET", "book": 2, "chapter": 5, "verse": 4, "text": "The king of Egypt said to them, \u201cMoses and Aaron, why do you cause the people to refrain from their work? Return to your labor!\u201d", "comment": "sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh\u2019s opinion, Moses and Aaron were \u201cremoving the restraint\u201d (\u05e4\u05bc\u05b8\u05e8\u05b7\u05e2, para\u2019) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared \u2013 but rather Pharaoh."}, {"pk": 2826377, "translation": "NET", "book": 2, "chapter": 5, "verse": 5, "text": "Pharaoh was thinking, \u201cThe people of the land are now many, and you are giving them rest from their labor.\u201d", "comment": "tn Heb \u201cAnd Pharaoh said.\u201d This is not the kind of thing that Pharaoh is likely to have said to Moses, and so it probably is what he thought or reasoned within himself. Other passages (like Exod 2:14; 3:3) show that the verb \u201csaid\u201d can do this. (See U. Cassuto, Exodus, 67.)"}, {"pk": 2826378, "translation": "NET", "book": 2, "chapter": 5, "verse": 6, "text": "That same day Pharaoh commanded the slave masters and foremen who were over the people:", "comment": "tn The Greek has \u201cscribes\u201d for this word, perhaps thinking of those lesser officials as keeping records of the slaves and the bricks.
tn Heb \u201cand Pharaoh commanded on that day.\u201d
tn The phrase \u201cwho were\u201d is supplied for clarity.
sn In vv. 6\u201314 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh\u2019s reason for it \u2013 he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9) and keep the people as slaves."}, {"pk": 2826379, "translation": "NET", "book": 2, "chapter": 5, "verse": 7, "text": "\u201cYou must no longer give straw to the people for making bricks as before. Let them go and collect straw for themselves.", "comment": "tn The jussive \u05d9\u05b5\u05dc\u05b0\u05db\u05d5\u05bc (yel\u00ffkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.
tn The construction is a verbal hendiadys: \u05dc\u05b9\u05d0 \u05ea\u05b9\u05d0\u05e1\u05b4\u05e4\u05d5\u05bc\u05df \u05dc\u05b8\u05ea\u05b5\u05ea (lo\u2019 to\u2019sifun latet, \u201cyou must not add to give\u201d). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: \u201cyou must no longer give.\u201d
tn The expression \u201cfor making bricks\u201d is made of the infinitive construct followed by its cognate accusative: \u05dc\u05b4\u05dc\u05b0\u05d1\u05bc\u05b9\u05df \u05d4\u05b7\u05dc\u05bc\u05b0\u05d1\u05b5\u05e0\u05b4\u05d9\u05dd (lilbon hall\u00ffvenim).
tn Heb \u201cas yesterday and three days ago\u201d or \u201cas yesterday and before that.\u201d This is idiomatic for \u201cas previously\u201d or \u201cas in the past.\u201d"}, {"pk": 2826380, "translation": "NET", "book": 2, "chapter": 5, "verse": 8, "text": "But you must require of them the same quota of bricks that they were making before. Do not reduce it, for they are slackers. That is why they are crying, \u2018Let us go sacrifice to our God.\u2019", "comment": "tn The verb is the Qal imperfect of \u05e9\u05c2\u05b4\u05d9\u05dd (sim, \u201cplace, put\u201d). The form could be an imperfect of instruction: \u201cYou will place upon them the quota.\u201d Or, as here, it may be an obligatory imperfect: \u201cYou must place.\u201d
tn Or \u201cloafers.\u201d The form \u05e0\u05b4\u05e8\u05b0\u05e4\u05bc\u05b4\u05d9\u05dd (nirpim) is derived from the verb \u05e8\u05b8\u05e4\u05b8\u05d4 (rafah), meaning \u201cto be weak, to let oneself go.\u201d They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.
tn Heb \u201cyesterday and three days ago\u201d or \u201cyesterday and before that\u201d is idiomatic for \u201cpreviously\u201d or \u201cin the past.\u201d"}, {"pk": 2826381, "translation": "NET", "book": 2, "chapter": 5, "verse": 9, "text": "Make the work harder for the men so they will keep at it and pay no attention to lying words!\u201d", "comment": "sn The words of Moses are here called \u201clying words\u201d (\u05d3\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9\u05be\u05e9\u05c1\u05b8\u05e7\u05b6\u05e8, divre-shaqer). Here is the main reason, then, for Pharaoh\u2019s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God\u2019s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.
tn Heb \u201clet the work be heavy.\u201d
tn The text has \u05d5\u05b0\u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05bc\u05be\u05d1\u05b8\u05d4\u05bc (v\u00ffya\u2019asu-vah, \u201cand let them work in it\u201d) or the like. The jussive forms part of the king\u2019s decree that the men not only be required to work harder but be doing it: \u201cLet them be occupied in it.\u201dsn For a discussion of this whole section, see K. A. Kitchen, \u201cFrom the Brickfields of Egypt,\u201d TynBul 27 (1976): 137-47."}, {"pk": 2826382, "translation": "NET", "book": 2, "chapter": 5, "verse": 10, "text": "So the slave masters of the people and their foremen went to the Israelites and said, \u201cThus says Pharaoh: \u2018I am not giving you straw.", "comment": "tn Heb \u201cwent out and spoke to the people saying.\u201d Here \u201cthe people\u201d has been specified as \u201cthe Israelites\u201d for clarity.
tn The construction uses the negative particle combined with a subject suffix before the participle: \u05d0\u05b5\u05d9\u05e0\u05b6\u05e0\u05bc\u05b4\u05d9 \u05e0\u05b9\u05ea\u05b5\u05df (\u2019enenni noten, \u201cthere is not I \u2013 giving\u201d)."}, {"pk": 2826383, "translation": "NET", "book": 2, "chapter": 5, "verse": 11, "text": "You go get straw for yourselves wherever you can find it, because there will be no reduction at all in your workload.\u2019\u201d", "comment": "tn The tense in this section could be translated as having the nuance of possibility: \u201cwherever you may find it,\u201d or the nuance of potential imperfect: \u201cwherever you are able to find any.\u201d
tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. \u201cYou \u2013 go get.\u201d"}, {"pk": 2826384, "translation": "NET", "book": 2, "chapter": 5, "verse": 12, "text": "So the people spread out through all the land of Egypt to collect stubble for straw.", "comment": "tn The verb \u05d5\u05b7\u05d9\u05bc\u05b8\u05e4\u05b6\u05e5 (vayyafets) is from the hollow root \u05e4\u05bc\u05d5\u05bc\u05e5 (puts) and means \u201cscatter, spread abroad.\u201d"}, {"pk": 2826385, "translation": "NET", "book": 2, "chapter": 5, "verse": 13, "text": "The slave masters were pressuring them, saying, \u201cComplete your work for each day, just like when there was straw!\u201d", "comment": "tn \u05db\u05bc\u05b7\u05dc\u05bc\u05d5\u05bc (kallu) is the Piel imperative; the verb means \u201cto finish, complete\u201d in the sense of filling up the quota.
tn Or \u201cpressed.\u201d"}, {"pk": 2826386, "translation": "NET", "book": 2, "chapter": 5, "verse": 14, "text": "The Israelite foremen whom Pharaoh\u2019s slave masters had set over them were beaten and were asked, \u201cWhy did you not complete your requirement for brickmaking as in the past \u2014 both yesterday and today?\u201d", "comment": "tn The quotation is introduced with the common word \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 (le\u2019mor, \u201csaying\u201d) and no mention of who said the question.
sn The idioms for time here are found also in 3:10 and 5:7\u20138. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before."}, {"pk": 2826387, "translation": "NET", "book": 2, "chapter": 5, "verse": 15, "text": "The Israelite foremen went and cried out to Pharaoh, \u201cWhy are you treating your servants this way?", "comment": "tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.
sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh \u2013 something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders."}, {"pk": 2826388, "translation": "NET", "book": 2, "chapter": 5, "verse": 16, "text": "No straw is given to your servants, but we are told, \u2018Make bricks!\u2019 Your servants are even being beaten, but the fault is with your people.\u201d", "comment": "tn The word rendered \u201cfault\u201d is the basic OT verb for \u201csin\u201d \u2013 \u05d5\u05b0\u05d7\u05b8\u05d8\u05b8\u05d0\u05ea (v\u00ffkhata\u2019t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means \u201cto err, sin, miss the mark, way, goal.\u201d The word in this context seems to indicate that the people of Pharaoh \u2013 the slave masters \u2013 have failed to provide the straw. Hence: \u201cfault\u201d or \u201cthey failed.\u201d But, as indicated, the line has difficult grammar, for it would literally translate: \u201cand you [fem.] sin your people.\u201d Many commentators (so GKC 206 \u00a774.g) wish to emend the text to read with the Greek and the Syriac, thus: \u201cyou sin against your own people\u201d (meaning the Israelites are his loyal subjects).
tn Heb \u201c[they] are saying to us,\u201d the line can be rendered as a passive since there is no expressed subject for the participle.
tn \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) draws attention to the action reflected in the passive participle \u05de\u05bb\u05db\u05bc\u05b4\u05d9\u05dd (mukkim): \u201clook, your servants are being beaten.\u201d"}, {"pk": 2826389, "translation": "NET", "book": 2, "chapter": 5, "verse": 17, "text": "But Pharaoh replied, \u201cYou are slackers! Slackers! That is why you are saying, \u2018Let us go sacrifice to the LORD.\u2019", "comment": "tn Heb \u201cAnd he said.\u201d
tn Or \u201cloafers.\u201d The form \u05e0\u05b4\u05e8\u05b0\u05e4\u05bc\u05b4\u05d9\u05dd (nirpim) is derived from the verb \u05e8\u05b8\u05e4\u05b8\u05d4 (rafah), meaning \u201cto be weak, to let oneself go.\u201d"}, {"pk": 2826390, "translation": "NET", "book": 2, "chapter": 5, "verse": 18, "text": "So now, get back to work! You will not be given straw, but you must still produce your quota of bricks!\u201d", "comment": "sn B. Jacob is amazed at the wealth of this tyrant\u2019s vocabulary in describing the work of others. Here, \u05ea\u05b9\u05db\u05b6\u05df (tokhen) is another word for \u201cquota\u201d of bricks, the fifth word used to describe their duty (Exodus, 137).
tn The imperfect \u05ea\u05bc\u05b4\u05ea\u05bc\u05b5\u05e0\u05bc\u05d5\u05bc (tittennu) is here taken as an obligatory imperfect: \u201cyou must give\u201d or \u201cyou must produce.\u201d
tn The text has two imperatives: \u201cgo, work.\u201d They may be used together to convey one complex idea (so a use of hendiadys): \u201cgo back to work.\u201d"}, {"pk": 2826391, "translation": "NET", "book": 2, "chapter": 5, "verse": 19, "text": "The Israelite foremen saw that they were in trouble when they were told, \u201cYou must not reduce the daily quota of your bricks.\u201d", "comment": "tn The clause \u201cwhen they were told\u201d translates \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 (le\u2019mor), which usually simply means \u201csaying.\u201d The thing that was said was clearly the decree that was given to them.
tn The common Hebrew verb translated \u201csaw,\u201d like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question \u201cSee what I mean?\u201d The foremen understood how difficult things would be under this ruling.
tn The text has the sign of the accusative with a suffix and then a prepositional phrase: \u05d0\u05b9\u05ea\u05b8\u05dd \u05d1\u05bc\u05b0\u05e8\u05b8\u05e2 (\u2019otam b\u00ffra\u2019), meaning something like \u201c[they saw] them in trouble\u201d or \u201cthemselves in trouble.\u201d Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 \u00a7135.k)."}, {"pk": 2826392, "translation": "NET", "book": 2, "chapter": 5, "verse": 20, "text": "When they went out from Pharaoh, they encountered Moses and Aaron standing there to meet them,", "comment": "sn Moses and Aaron would not have made the appeal to Pharaoh that these Hebrew foremen did, but they were concerned to see what might happen, and so they waited to meet the foremen when they came out."}, {"pk": 2826393, "translation": "NET", "book": 2, "chapter": 5, "verse": 21, "text": "and they said to them, \u201cMay the LORD look on you and judge, because you have made us stink in the opinion of Pharaoh and his servants, so that you have given them an excuse to kill us!\u201d", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cto put a sword in their hand to kill us.\u201d The infinitive construct with the lamed (\u05dc\u05b8\u05ea\u05b6\u05ea, latet) signifies the result (\u201cso that\u201d) of making the people stink. Their reputation is now so bad that Pharaoh might gladly put them to death. The next infinitive could also be understood as expressing result: \u201cput a sword in their hand so that they can kill us.\u201d
tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. \u201cMay Yahweh look on you and may he judge\u201d could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first \u2013 \u201cso that he may judge [you].\u201d
tn Heb \u201cyou have made our aroma stink.\u201d
tn Heb \u201cin the eyes of his servants.\u201d This phrase is not repeated in the translation for stylistic reasons."}, {"pk": 2826394, "translation": "NET", "book": 2, "chapter": 5, "verse": 22, "text": "Moses returned to the LORD, and said, \u201cLord, why have you caused trouble for this people? Why did you ever send me?", "comment": "sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22\u201323), the promise of Yahweh (6:1\u20139), and the instructions for Moses (6:10\u201313). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God\u2019s word. See further, E. A. Martens, \u201cTackling Old Testament Theology,\u201d JETS 20 (1977): 123-32. The message is very similar to that found in the NT, \u201cWhere is the promise of his coming?\u201d (2 Pet 3:4). The complaint of Moses (5:22\u201323) can be worded with Peter\u2019s \u201cWhere is the promise of his coming?\u201d theme; the assurance from Yahweh (6:1\u20139) can be worded with Peter\u2019s \u201cThe Lord is not slack in keeping his promises\u201d (2 Pet 3:9); and the third part, the instructions for Moses (6:10\u201313) can be worded with Peter\u2019s \u201cPrepare for the day of God and speed its coming\u201d (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance \u2013 Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.
tn Heb \u201cand Moses returned.\u201d
tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, \u00a7118). This second question continues Moses\u2019 bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah\u2019s similar complaint in Jer 20).
tn The verb is \u05d4\u05b2\u05e8\u05b5\u05e2\u05b9\u05ea\u05b8\u05d4 (hare\u2019otah), the Hiphil perfect of \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019). The word itself means \u201cto do evil,\u201d and in this stem \u201cto cause evil\u201d \u2013 but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites.sn Moses\u2019 question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man\u2019s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job\u2019s heated accusations.
tn The designation in Moses\u2019 address is \u201cLord\u201d (\u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9, \u2019adonay) \u2013 the term for \u201clord\u201d or \u201cmaster\u201d but pointed as it would be when it represents the tetragrammaton."}, {"pk": 2826395, "translation": "NET", "book": 2, "chapter": 5, "verse": 23, "text": "From the time I went to speak to Pharaoh in your name, he has caused trouble for this people, and you have certainly not rescued them!\u201d", "comment": "sn Now the verb (\u05d4\u05b5\u05e8\u05b7\u05e2, hera\u2019) has a different subject \u2013 Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God\u2019s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.
tn Heb \u201cyour people.\u201d The pronoun (\u201cthem\u201d) has been used in the translation for stylistic reasons here, to avoid redundancy.
tn The Hebrew construction is emphatic: \u05d5\u05b0\u05d4\u05b7\u05e6\u05bc\u05b5\u05dc \u05dc\u05b9\u05d0\u05be\u05d4\u05b4\u05e6\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b8 (v\u00ffhatsel lo\u2019-hitsalta). The verb \u05e0\u05b8\u05e6\u05b7\u05dc (natsal) means \u201cto deliver, rescue\u201d in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all."}, {"pk": 2826396, "translation": "NET", "book": 2, "chapter": 6, "verse": 1, "text": "Then the LORD said to Moses, \u201cNow you will see what I will do to Pharaoh, for compelled by my strong hand he will release them, and by my strong hand he will drive them out of his land.\u201d", "comment": "sn The expression \u201cI will do to Pharaoh\u201d always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.
tn Or \u201cand he will forcefully drive them out of his land,\u201d if the second occurrence of \u201cstrong hand\u201d refers to Pharaoh\u2019s rather than God\u2019s (see the previous note).sn In Exod 12:33 the Egyptians were eager to send (release) Israel away in haste, because they all thought they were going to die.
tn The expression \u201cwith a strong hand\u201d (\u05d5\u05bc\u05d1\u05b0\u05d9\u05b8\u05d3 \u05d7\u05b2\u05d6\u05b8\u05e7\u05b8\u05d4, uv\u00ffyad khazaqah) could refer (1) to God\u2019s powerful intervention (\u201ccompelled by my strong hand\u201d) or (2) to Pharaoh\u2019s forceful pursuit (\u201che will forcefully drive them out\u201d). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out \u2013 whether that was his intention or not. But ultimately it was God\u2019s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first \u201cstrong hand\u201d is God\u2019s, and the second \u201cstrong hand\u201d is Pharaoh\u2019s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God\u2019s strong hand, Pharaoh will indeed release God\u2019s people.\u201d"}, {"pk": 2826397, "translation": "NET", "book": 2, "chapter": 6, "verse": 2, "text": "God spoke to Moses and said to him, \u201cI am the LORD.", "comment": "sn The announcement \u201cI am the Lord\u201d (Heb \u201cYahweh\u201d) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name \u201cYahweh\u201d by the enigmatic expression \u201cI am that I am.\u201d \u201cI am\u201d (\u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4, \u2019ehyeh) is not a name; \u201cYahweh\u201d is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name \u201cYahweh\u201d will be more fully unfolded.
tn Heb \u201cAnd God spoke.\u201d"}, {"pk": 2826398, "translation": "NET", "book": 2, "chapter": 6, "verse": 3, "text": "I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by my name \u2018the LORD\u2019 I was not known to them.", "comment": "tn The preposition bet (\u05d1) in this construction should be classified as a bet essentiae, a bet of essence (see also GKC 379 \u00a7119.i).
tn The traditional rendering of the title as \u201cAlmighty\u201d is reflected in LXX and Jerome. But there is still little agreement on the etymology and exact meaning of \u05d0\u05b5\u05dc\u05be\u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (\u2019el-shadday). Suggestions have included the idea of \u201cmountain God,\u201d meaning the high God, as well as \u201cthe God with breasts.\u201d But there is very little evidence supporting such conclusions and not much reason to question the ancient versions.
tn The noun \u05e9\u05c1\u05b0\u05de\u05b4\u05d9 (sh\u00ffmi, \u201cmy name,\u201d and \u201cYahweh\u201d in apposition to it), is an adverbial accusative, specifying how the patriarchs \u201cknew\u201d him.
tn Heb \u201cYahweh,\u201d traditionally rendered in English as \u201cthe Lord.\u201d The phrase has been placed in quotation marks in the translation to indicate it represents the tetragrammaton.
tn The verb is the Niphal form \u05e0\u05d5\u05b9\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 (noda\u2019ti). If the text had wanted to say, \u201cI did not make myself known,\u201d then a Hiphil form would have been more likely. It is saying, \u201cbut by my name Yahweh I was not known to them.\u201dsn There are a number of important issues that need clarification in the interpretation of this section. First, it is important to note that \u201cI am Yahweh\u201d is not a new revelation of a previously unknown name. It would be introduced differently if it were. This is the identification of the covenant God as the one calling Moses \u2013 that would be proof for the people that their God had called him. Second, the title \u201cEl Shadday\u201d is not a name, but a title. It is true that in the patriarchal accounts \u201cEl Shadday\u201d is used six times; in Job it is used thirty times. Many conclude that it does reflect the idea of might or power. In some of those passages that reveal God as \u201cEl Shadday,\u201d the name \u201cYahweh\u201d was also used. But Wellhausen and other proponents of the earlier source critical analysis used Exod 6:3 to say that P, the so-called priestly source, was aware that the name \u201cYahweh\u201d was not known by them, even though J, the supposed Yahwistic source, wrote using the name as part of his theology. Third, the texts of Genesis show that Yahweh had appeared to the patriarchs (Gen 12:1, 17:1, 18:1, 26:2, 26:24, 26:12, 35:1, 48:3), and that he spoke to each one of them (Gen 12:7, 15:1, 26:2, 28:13, 31:3). The name \u201cYahweh\u201d occurs 162 times in Genesis, 34 of those times on the lips of speakers in Genesis (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:340-41). They also made proclamation of Yahweh by name (4:26, 12:8), and they named places with the name (22:14). These passages should not be ignored or passed off as later interpretation. Fourth, \u201cYahweh\u201d is revealed as the God of power, the sovereign God, who was true to his word and could be believed. He would do as he said (Num 23:19; 14:35; Exod 12:25; 22:24; 24:14; 36:36; 37:14). Fifth, there is a difference between promise and fulfillment in the way revelation is apprehended. The patriarchs were individuals who received the promises but without the fulfillment. The fulfillment could only come after the Israelites became a nation. Now, in Egypt, they are ready to become that promised nation. The two periods were not distinguished by not having and by having the name, but by two ways God revealed the significance of his name. \u201cI am Yahweh\u201d to the patriarchs indicated that he was the absolute, almighty, eternal God. The patriarchs were individuals sojourning in the land. God appeared to them in the significance of El Shadday. That was not his name. So Gen 17:1 says that \u201cYahweh appeared\u2026and said, \u2018I am El Shadday.\u2019\u201d See also Gen 35:11, 48:2, 28:3. Sixth, the verb \u201cto know\u201d is never used to introduce a name which had never been known or experienced. The Niphal and Hiphil of the verb are used only to describe the recognition of the overtones or significance of the name (see Jer 16:21, Isa 52:6; Ps 83:17ff; 1 Kgs 8:41ff. [people will know his name when prayers are answered]). For someone to say that he knew Yahweh meant that Yahweh had been experienced or recognized (see Exod 33:6; 1 Kgs 18:36; Jer 28:9; and Ps 76:2). Seventh, \u201cYahweh\u201d is not one of God\u2019s names \u2013 it is his only name. Other titles, like \u201cEl Shadday,\u201d are not strictly names but means of revealing Yahweh. All the revelations to the patriarchs could not compare to this one, because God was now dealing with the nation. He would make his name known to them through his deeds (see Ezek 20:5). So now they will \u201cknow\u201d the \u201cname.\u201d The verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019) means more than \u201caware of, be knowledgeable about\u201d; it means \u201cto experience\u201d the reality of the revelation by that name. This harmonizes with the usage of \u05e9\u05c1\u05b5\u05dd (shem), \u201cname,\u201d which encompasses all the attributes and actions of God. It is not simply a reference to a title, but to the way that God revealed himself \u2013 God gave meaning to his name through his acts. God is not saying that he had not revealed a name to the patriarchs (that would have used the Hiphil of the verb). Rather, he is saying that the patriarchs did not experience what the name Yahweh actually meant, and they could not without seeing it fulfilled. When Moses came to the elders, he identified his call as from Yahweh, the God of the fathers \u2013 and they accepted him. They knew the name. But, when they were delivered from bondage, then they fully knew by experience what that name meant, for his promises were fulfilled. U. Cassuto (Exodus, 79) paraphrases it this way: \u201cI revealed Myself to Abraham, Isaac, and Jacob in My aspect that finds expression in the name Shaddai\u2026I was not known to them, that is, it was not given to them to recognize Me as One that fulfils his promises.\u201d This generation was about to \u201cknow\u201d the name that their ancestors knew and used, but never experienced with the fulfillment of the promises. This section of Exodus confirms this interpretation, because in it God promised to bring them out of Egypt and give them the promised land \u2013 then they would know that he is Yahweh (6:7). This meaning should have been evident from its repetition to the Egyptians throughout the plagues \u2013 that they might know Yahweh (e.g., 7:5). See further R. D. Wilson, \u201cYahweh [Jehovah] and Exodus 6:3,\u201d Classical Evangelical Essays in Old Testament Interpretation, 29-40; L. A. Herrboth, \u201cExodus 6:3b: Was God Known to the Patriarchs as Jehovah?\u201d CTM 4 (1931): 345-49; F. C. Smith, \u201cObservation on the Use of the Names and Titles of God in Genesis,\u201d EvQ 40 (1968): 103-9."}, {"pk": 2826399, "translation": "NET", "book": 2, "chapter": 6, "verse": 4, "text": "I also established my covenant with them to give them the land of Canaan, where they were living as resident foreigners.", "comment": "tn Heb \u201cthe land of their sojournings.\u201d The noun \u05de\u05b0\u05d2\u05bb\u05e8\u05b4\u05d9\u05dd (m\u00ffgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The \u201cland of their sojournings\u201d is the land of Canaan where the family lived (\u05d2\u05bc\u05e8\u05d5\u05bc, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.
tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb \u05d4\u05b2\u05e7\u05b4\u05de\u05b9\u05ea\u05b4\u05d9 (haqimoti) means \u201cset up, establish, give effect to, conclude\u201d a covenant agreement. The covenant promised the patriarchs a great nation, a land \u2013 Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God\u2019s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them."}, {"pk": 2826400, "translation": "NET", "book": 2, "chapter": 6, "verse": 5, "text": "I have also heard the groaning of the Israelites, whom the Egyptians are enslaving, and I have remembered my covenant.", "comment": "tn As in Exod 2:24, this remembering has the significance of God\u2019s beginning to act to fulfill the covenant promises.
tn The form is the Hiphil participle \u05de\u05b7\u05e2\u05b2\u05d1\u05b4\u05d3\u05b4\u05d9\u05dd (ma\u2019avidim, \u201ccausing to serve\u201d). The participle occurs in a relative clause that modifies \u201cthe Israelites.\u201d The clause ends with the accusative \u201cthem,\u201d which must be combined with the relative pronoun for a smooth English translation. So \u201cwho the Egyptians are enslaving them,\u201d results in the translation \u201cwhom the Egyptians are enslaving.\u201d
tn Heb \u201cAnd also I have heard.\u201d
tn The addition of the independent pronoun \u05d0\u05b2\u05e0\u05b4\u05d9 (\u2019ani, \u201cI\u201d) emphasizes the fact that it was Yahweh himself who heard the cry."}, {"pk": 2826401, "translation": "NET", "book": 2, "chapter": 6, "verse": 6, "text": "Therefore, tell the Israelites, \u2018I am the LORD. I will bring you out from your enslavement to the Egyptians, I will rescue you from the hard labor they impose, and I will redeem you with an outstretched arm and with great judgments.", "comment": "sn The verb \u05d5\u05b0\u05d4\u05d5\u05b9\u05e6\u05b5\u05d0\u05ea\u05b4\u05d9 (v\u00ffhotse\u2019ti) is a perfect tense with the vav (\u05d5) consecutive, and so it receives a future translation \u2013 part of God\u2019s promises. The word will be used later to begin the Decalogue and other covenant passages \u2013 \u201cI am Yahweh who brought you out\u2026.\u201d
tn Heb \u201cfrom labor of them.\u201d The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.
tn Heb \u201cfrom under the burdens of\u201d (so KJV, NASB); NIV \u201cfrom under the yoke of.\u201d"}, {"pk": 2826402, "translation": "NET", "book": 2, "chapter": 6, "verse": 7, "text": "I will take you to myself for a people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from your enslavement to the Egyptians.", "comment": "tn Heb \u201cfrom under the burdens of\u201d (so KJV, NASB); NIV \u201cfrom under the yoke of.\u201d
sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4\u20136; cf. Gen 17:7\u20138; 28:20\u201322; Lev 26:11\u201312; Jer 24:7; Ezek 11:17\u201320)."}, {"pk": 2826403, "translation": "NET", "book": 2, "chapter": 6, "verse": 8, "text": "I will bring you to the land I swore to give to Abraham, to Isaac, and to Jacob \u2014 and I will give it to you as a possession. I am the LORD!\u2019\u201d", "comment": "sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.
tn Heb \u201cwhich I raised my hand to give it.\u201d The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite."}, {"pk": 2826404, "translation": "NET", "book": 2, "chapter": 6, "verse": 9, "text": "Moses told this to the Israelites, but they did not listen to him because of their discouragement and hard labor.", "comment": "tn The Hebrew \u05de\u05b4\u05e7\u05bc\u05b9\u05e6\u05bc\u05b6\u05e8 \u05e8\u05d5\u05bc\u05d7\u05b7 (miqqotser ruakh) means \u201cbecause of the shortness of spirit.\u201d This means that they were discouraged, dispirited, and weary \u2013 although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses.
tn Heb \u201cto Moses.\u201d The proper name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons.
sn The final part of this section focuses on instructions for Moses. The commission from God is the same \u2013 he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God\u2019s work of love from beginning to end. Moses simply had his task to perform.
tn Heb \u201cand Moses spoke thus.\u201d"}, {"pk": 2826405, "translation": "NET", "book": 2, "chapter": 6, "verse": 10, "text": "Then the LORD said to Moses,"}, {"pk": 2826406, "translation": "NET", "book": 2, "chapter": 6, "verse": 11, "text": "\u201cGo, tell Pharaoh king of Egypt that he must release the Israelites from his land.\u201d", "comment": "tn The form \u05d5\u05b4\u05d9\u05e9\u05c1\u05b7\u05dc\u05bc\u05b7\u05d7 (vishallakh) is the Piel imperfect or jussive with a sequential vav; following an imperative it gives the imperative\u2019s purpose and intended result. They are to speak to Pharaoh, and (so that as a result) he will release Israel. After the command to speak, however, the second clause also indirectly states the content of the speech (cf. Exod 11:2; 14:2, 15; 25:2; Lev 16:2; 22:2). As the next verse shows, Moses doubts that what he says will have the intended effect."}, {"pk": 2826407, "translation": "NET", "book": 2, "chapter": 6, "verse": 12, "text": "But Moses replied to the LORD, \u201cIf the Israelites did not listen to me, then how will Pharaoh listen to me, since I speak with difficulty?\u201d", "comment": "sn This analogy is an example of a qal wahomer comparison. It is an argument by inference from the light (qal) to the heavy (homer), from the simple to the more difficult. If the Israelites, who are Yahwists, would not listen to him, it is highly unlikely Pharaoh would.
tn Heb \u201cAnd Moses spoke before.\u201d
tn The final clause begins with a disjunctive vav (\u05d5), a vav on a nonverb form \u2013 here a pronoun. It introduces a circumstantial causal clause.
tn Heb \u201cand [since] I am of uncircumcised lips.\u201d The \u201clips\u201d represent his speech (metonymy of cause). The term \u201cuncircumcised\u201d makes a comparison between his speech and that which Israel perceived as unacceptable, unprepared, foreign, and of no use to God. The heart is described this way when it is impervious to good impressions (Lev 26:41; Jer 9:26) and the ear when it hears imperfectly (Jer 6:10). Moses has here returned to his earlier claim \u2013 he does not speak well enough to be doing this."}, {"pk": 2826408, "translation": "NET", "book": 2, "chapter": 6, "verse": 13, "text": "The LORD spoke to Moses and Aaron and gave them a charge for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.", "comment": "tn Heb \u201cAnd Yahweh spoke.\u201d
tn The term \u05d5\u05b7\u05d9\u05b0\u05e6\u05b7\u05d5\u05bc\u05b5\u05dd (vay\u00fftsavvem) is a Piel preterite with a pronominal suffix on it. The verb \u05e6\u05b8\u05d5\u05b8\u05d4 (tsavah) means \u201cto command\u201d but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform."}, {"pk": 2826409, "translation": "NET", "book": 2, "chapter": 6, "verse": 14, "text": "These are the heads of their fathers\u2019 households: The sons of Reuben, the firstborn son of Israel, were Hanoch and Pallu, Hezron and Carmi. These were the clans of Reuben.", "comment": "tn Or \u201cfamilies,\u201d and so throughout the genealogy.
tn Or \u201cdescendants.\u201d
tn The expression is literally \u201cthe house of their fathers.\u201d This expression means that the household or family descended from a single ancestor. It usually indicates a subdivision of a tribe, that is, a clan, or the subdivision of a clan, that is, a family. Here it refers to a clan (S. R. Driver, Exodus, 46).
sn This list of names shows that Moses and Aaron are in the line of Levi that came to the priesthood. It helps to identify them and authenticate them as spokesmen for God within the larger history of Israel. As N. M. Sarna observes, \u201cBecause a genealogy inherently symbolizes vigor and continuity, its presence here also injects a reassuring note into the otherwise despondent mood\u201d (Exodus [JPSTC], 33)."}, {"pk": 2826410, "translation": "NET", "book": 2, "chapter": 6, "verse": 15, "text": "The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, the son of a Canaanite woman. These were the clans of Simeon."}, {"pk": 2826411, "translation": "NET", "book": 2, "chapter": 6, "verse": 16, "text": "Now these are the names of the sons of Levi, according to their records: Gershon, Kohath, and Merari. (The length of Levi\u2019s life was 137 years.)", "comment": "tn Or \u201cgenerations.\u201d"}, {"pk": 2826412, "translation": "NET", "book": 2, "chapter": 6, "verse": 17, "text": "The sons of Gershon, by their families, were Libni and Shimei."}, {"pk": 2826413, "translation": "NET", "book": 2, "chapter": 6, "verse": 18, "text": "The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath\u2019s life was 133 years.)"}, {"pk": 2826414, "translation": "NET", "book": 2, "chapter": 6, "verse": 19, "text": "The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records."}, {"pk": 2826415, "translation": "NET", "book": 2, "chapter": 6, "verse": 20, "text": "Amram married his father\u2019s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram\u2019s life was 137 years.)", "comment": "tn Heb \u201ctook for a wife\u201d (also in vv. 23, 25)."}, {"pk": 2826416, "translation": "NET", "book": 2, "chapter": 6, "verse": 21, "text": "The sons of Izhar were Korah, Nepheg, and Zikri."}, {"pk": 2826417, "translation": "NET", "book": 2, "chapter": 6, "verse": 22, "text": "The sons of Uzziel were Mishael, Elzaphan, and Sithri."}, {"pk": 2826418, "translation": "NET", "book": 2, "chapter": 6, "verse": 23, "text": "Aaron married Elisheba, the daughter of Amminadab and sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar."}, {"pk": 2826419, "translation": "NET", "book": 2, "chapter": 6, "verse": 24, "text": "The sons of Korah were Assir, Elkanah, and Abiasaph. These were the Korahite clans."}, {"pk": 2826420, "translation": "NET", "book": 2, "chapter": 6, "verse": 25, "text": "Now Eleazar son of Aaron married one of the daughters of Putiel and she bore him Phinehas. These are the heads of the fathers\u2019 households of Levi according to their clans.", "comment": "tn Heb \u201cheads of the fathers\u201d is taken as an abbreviation for the description of \u201chouseholds\u201d in v. 14."}, {"pk": 2826421, "translation": "NET", "book": 2, "chapter": 6, "verse": 26, "text": "It was the same Aaron and Moses to whom the LORD said, \u201cBring the Israelites out of the land of Egypt by their regiments.\u201d", "comment": "tn Or \u201cby their hosts\u201d or \u201cby their armies.\u201d Often translated \u201chosts\u201d (ASV, NASB) or \u201carmies\u201d (KJV), \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot) is a military term that portrays the people of God in battle array. In contemporary English, \u201cregiment\u201d is perhaps more easily understood as a force for battle than \u201ccompany\u201d (cf. NAB, NRSV) or \u201cdivision\u201d (NIV, NCV, NLT), both of which can have commercial associations. The term also implies an orderly departure."}, {"pk": 2826422, "translation": "NET", "book": 2, "chapter": 6, "verse": 27, "text": "They were the men who were speaking to Pharaoh king of Egypt, in order to bring the Israelites out of Egypt. It was the same Moses and Aaron."}, {"pk": 2826423, "translation": "NET", "book": 2, "chapter": 6, "verse": 28, "text": "When the LORD spoke to Moses in the land of Egypt,", "comment": "tn The beginning of this temporal clause does not follow the normal pattern of using the preterite of the main verb after the temporal indicator and prepositional phrase, but instead uses a perfect tense following the noun in construct: \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d3\u05bc\u05b4\u05d1\u05bc\u05b6\u05e8 (vay\u00ffhi b\u00ffyom dibber). See GKC 422 \u00a7130.d. This verse introduces a summary (vv. 28\u201330) of the conversation that was interrupted when the genealogy began.
sn From here on the confrontation between Yahweh and Pharaoh will intensify until Pharaoh is destroyed. The emphasis at this point, though, is on Yahweh\u2019s instructions for Moses to speak to Pharaoh. The first section (6:28\u20137:7) ends (v. 6) with the notice that Moses and Aaron did just as (\u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8, ka\u2019asher) Yahweh had commanded them; the second section (7:8\u201313) ends with the note that Pharaoh refused to listen, just as (\u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8) Yahweh had said would be the case."}, {"pk": 2826424, "translation": "NET", "book": 2, "chapter": 6, "verse": 29, "text": "he said to him, \u201cI am the LORD. Tell Pharaoh king of Egypt all that I am telling you.\u201d", "comment": "tn Heb \u201cand Yahweh spoke to Moses saying.\u201d This has been simplified in the translation as \u201che said to him\u201d for stylistic reasons.
tn \u05d3\u05bc\u05b9\u05d1\u05b5\u05e8 (dover) is the Qal active participle; it functions here as the predicate in the noun clause: \u201cthat I [am] telling you.\u201d This one could be rendered, \u201cthat I am speaking to you.\u201d
tn The verb is \u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 (dabber), the Piel imperative. It would normally be translated \u201cspeak,\u201d but in English that verb does not sound as natural with a direct object as \u201ctell.\u201d
tn The clause begins with \u05d0\u05b5\u05ea \u05db\u05bc\u05b8\u05dc\u05be\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019et kol-\u2019asher) indicating that this is a noun clause functioning as the direct object of the imperative and providing the content of the commanded speech."}, {"pk": 2826425, "translation": "NET", "book": 2, "chapter": 6, "verse": 30, "text": "But Moses said before the LORD, \u201cSince I speak with difficulty, why should Pharaoh listen to me?\u201d", "comment": "tn See note on Exod 6:12."}, {"pk": 2826426, "translation": "NET", "book": 2, "chapter": 7, "verse": 1, "text": "So the LORD said to Moses, \u201cSee, I have made you like God to Pharaoh, and your brother Aaron will be your prophet.", "comment": "tn The word \u05e0\u05b0\u05d1\u05b4\u05d9\u05d0\u05b6\u05da\u05b8 (n\u00ffvi\u2019ekha, \u201cyour prophet\u201d) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a \u201cprophet\u201d was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.
tn The word \u201clike\u201d is added for clarity, making explicit the implied comparison in the statement \u201cI have made you God to Pharaoh.\u201d The word \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD \u2013 they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands."}, {"pk": 2826427, "translation": "NET", "book": 2, "chapter": 7, "verse": 2, "text": "You are to speak everything I command you, and your brother Aaron is to tell Pharaoh that he must release the Israelites from his land.", "comment": "tn The imperfect tense here should have the nuance of instruction or injunction: \u201cyou are to speak.\u201d The subject is singular (Moses) and made emphatic by the presence of the personal pronoun \u201cyou.\u201d
tn The form is \u05d5\u05b0\u05e9\u05c1\u05b4\u05dc\u05bc\u05b7\u05d7 (v\u00ffshillakh), a Piel perfect with vav (\u05d5) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (\u201cand he will release\u201d) or subordinate to express purpose (\u201cto release\u201d = \u201cin order that he may release\u201d).
tn The phrase translated \u201ceverything I command you\u201d is a noun clause serving as the direct object of the verb \u201cspeak.\u201d The verb in the clause (\u05d0\u05b2\u05e6\u05b7\u05d5\u05bc\u05b6\u05da\u05b8, \u2019atsavvekha) is the Piel imperfect. It could be classified as a future: \u201ceverything that I will command you.\u201d A nuance of progressive imperfect also fits well: \u201ceverything that I am commanding you.\u201dsn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of \u201ccommand\u201d keeps everything in perspective for Moses\u2019 position."}, {"pk": 2826428, "translation": "NET", "book": 2, "chapter": 7, "verse": 3, "text": "But I will harden Pharaoh\u2019s heart, and although I will multiply my signs and my wonders in the land of Egypt,", "comment": "tn The form beginning the second half of the verse is the perfect tense with vav (\u05d5) consecutive, \u05d4\u05b4\u05e8\u05b0\u05d1\u05bc\u05b5\u05d9\u05ea\u05b4\u05d9 (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.
tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (\u05d5) expressing the contrast \u201cBut as for me, I will harden.\u201d They will speak, but God will harden.sn The imperfect tense of the verb \u05e7\u05b8\u05e9\u05c1\u05b8\u05d4 (qasha) is found only here in these \u201chardening passages.\u201d The verb (here the Hiphil for \u201cI will harden\u201d) summarizes Pharaoh\u2019s resistance to what God would be doing through Moses \u2013 he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, \u201cThe Hardening of Pharaoh\u2019s Heart,\u201d CBQ 41 (1979): 18-36."}, {"pk": 2826429, "translation": "NET", "book": 2, "chapter": 7, "verse": 4, "text": "Pharaoh will not listen to you. I will reach into Egypt and bring out my regiments, my people the Israelites, from the land of Egypt with great acts of judgment.", "comment": "tn See the note on this term in 6:26.
tn Heb \u201cand Pharaoh will not listen.\u201d
tn Heb \u201cput my hand into.\u201d The expression is a strong anthropomorphism to depict God\u2019s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy."}, {"pk": 2826430, "translation": "NET", "book": 2, "chapter": 7, "verse": 5, "text": "Then the Egyptians will know that I am the LORD, when I extend my hand over Egypt and bring the Israelites out from among them.", "comment": "tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.sn The use of the verb \u201cto know\u201d (\u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have \u201cknown\u201d the name Yahweh, probably hearing it more than they wished. But they will know \u2013 experience the truth of it \u2013 when Yahweh defeats them.
sn This is another anthropomorphism, parallel to the preceding. If God were to \u201cput\u201d (\u05e0\u05b8\u05ea\u05b7\u05df, natan), \u201cextend\u201d (\u05e0\u05b8\u05d8\u05b8\u05d4, nata), or \u201creach out\u201d (\u05e9\u05c1\u05b8\u05dc\u05b7\u05d7, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11."}, {"pk": 2826431, "translation": "NET", "book": 2, "chapter": 7, "verse": 6, "text": "And Moses and Aaron did so; they did just as the LORD commanded them."}, {"pk": 2826432, "translation": "NET", "book": 2, "chapter": 7, "verse": 7, "text": "Now Moses was eighty years old and Aaron was eighty-three years old when they spoke to Pharaoh."}, {"pk": 2826433, "translation": "NET", "book": 2, "chapter": 7, "verse": 8, "text": "The LORD said to Moses and Aaron,", "comment": "tn Heb \u201cAnd Yahweh said.\u201d
tn Heb \u201csaid to Moses and Aaron, saying.\u201d"}, {"pk": 2826434, "translation": "NET", "book": 2, "chapter": 7, "verse": 9, "text": "\u201cWhen Pharaoh says to you, \u2018Do a miracle,\u2019 and you say to Aaron, \u2018Take your staff and throw it down before Pharaoh,\u2019 it will become a snake.\u201d", "comment": "tn Heb \u201cand throw it.\u201d The direct object, \u201cit,\u201d is implied.
tn The verb is \u05ea\u05bc\u05b0\u05e0\u05d5\u05bc (t\u00ffnu), literally \u201cgive.\u201d The imperative is followed by an ethical dative that strengthens the subject of the imperative: \u201cyou give a miracle.\u201d
tn The form is the jussive \u05d9\u05b0\u05d4\u05b4\u05d9 ( y\u00ffhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 \u00a7109.h)."}, {"pk": 2826435, "translation": "NET", "book": 2, "chapter": 7, "verse": 10, "text": "When Moses and Aaron went to Pharaoh, they did so, just as the LORD had commanded them \u2014 Aaron threw down his staff before Pharaoh and his servants and it became a snake.", "comment": "tn The clause begins with the preterite and the vav (\u05d5) consecutive; it is here subordinated to the next clause as a temporal clause.
tn The noun used here is \u05ea\u05bc\u05b7\u05e0\u05bc\u05b4\u05d9\u05df (tannin), and not the word for \u201cserpent\u201d or \u201csnake\u201d used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses\u2019 miracle in 4:3 when he cast his staff down. But this is Aaron\u2019s staff, and a different miracle. The noun could still be rendered \u201csnake\u201d here since the term could be broad enough to include it.
tn Heb \u201cand Aaron threw.\u201d"}, {"pk": 2826436, "translation": "NET", "book": 2, "chapter": 7, "verse": 11, "text": "Then Pharaoh also summoned wise men and sorcerers, and the magicians of Egypt by their secret arts did the same thing.", "comment": "tn The term \u05d1\u05bc\u05b0\u05dc\u05b7\u05d4\u05b2\u05d8\u05b5\u05d9\u05d4\u05b6\u05dd (b\u00fflahatehem) means \u201cby their secret arts\u201d; it is from \u05dc\u05d5\u05bc\u05d8 (lut, \u201cto enwrap\u201d). The Greek renders the word \u201cby their magic\u201d; Tg. Onq. uses \u201cmurmurings\u201d and \u201cwhispers,\u201d and other Jewish sources \u201cdazzling display\u201d or \u201cdemons\u201d (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron\u2019s snake swallows up their snakes.
tn The \u05d7\u05b7\u05e8\u05b0\u05d8\u05bc\u05bb\u05de\u05bc\u05b4\u05d9\u05dd (kharttummim) seem to have been the keepers of Egypt\u2019s religious and magical texts, the sacred scribes.
sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4."}, {"pk": 2826437, "translation": "NET", "book": 2, "chapter": 7, "verse": 12, "text": "Each man threw down his staff, and the staffs became snakes. But Aaron\u2019s staff swallowed up their staffs.", "comment": "tn The verb is plural, but the subject is singular, \u201ca man \u2013 his staff.\u201d This noun can be given a distributive sense: \u201ceach man threw down his staff.\u201d"}, {"pk": 2826438, "translation": "NET", "book": 2, "chapter": 7, "verse": 13, "text": "Yet Pharaoh\u2019s heart became hard, and he did not listen to them, just as the LORD had predicted.", "comment": "tn This phrase translates the Hebrew word \u05d7\u05b8\u05d6\u05b7\u05e7 (khazaq); see S. R. Driver, Exodus, 53.sn For more on this subject, see B. Jacob, Exodus, 241-49. S. R. Driver (Exodus, 53) notes that when this word (\u05d7\u05b8\u05d6\u05b7\u05e7) is used it indicates a will or attitude that is unyielding and firm, but when \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 (kaved) is used, it stresses the will as being slow to move, unimpressionable, slow to be affected."}, {"pk": 2826439, "translation": "NET", "book": 2, "chapter": 7, "verse": 14, "text": "The LORD said to Moses, \u201cPharaoh\u2019s heart is hard; he refuses to release the people.", "comment": "sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.
tn The Piel infinitive construct \u05dc\u05b0\u05e9\u05c1\u05b7\u05dc\u05bc\u05b7\u05d7 (l\u00ffshallakh) serves as the direct object of \u05de\u05b5\u05d0\u05b5\u05df (me\u2019en), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh\u2019s heart is hard.
tn Or \u201cunresponsive\u201d (so HALOT 456 s.v. I \u05db\u05bc\u05b8\u05d1\u05b5\u05d3)."}, {"pk": 2826440, "translation": "NET", "book": 2, "chapter": 7, "verse": 15, "text": "Go to Pharaoh in the morning when he goes out to the water. Position yourself to meet him by the edge of the Nile, and take in your hand the staff that was turned into a snake.", "comment": "sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level \u2013 but that would not change the view of the Nile that was prevalent in the land.
tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention \u2013 \u201cnow the staff\u2026you are to take.\u201d
tn The clause begins with \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh); here it provides the circumstances for the instruction for Moses \u2013 he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.
tn The instruction to Moses continues with this perfect tense with vav (\u05d5) consecutive following the imperative. The verb means \u201cto take a stand, station oneself.\u201d It seems that Pharaoh\u2019s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.
tn The verb \u05ea\u05bc\u05b4\u05e7\u05bc\u05b7\u05d7 (tiqqakh), the Qal imperfect of \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause."}, {"pk": 2826441, "translation": "NET", "book": 2, "chapter": 7, "verse": 16, "text": "Tell him, \u2018The LORD, the God of the Hebrews, has sent me to you to say, \u201cRelease my people, that they may serve me in the desert!\u201d But until now you have not listened.", "comment": "tn Or \u201ccomplied\u201d (\u05e9\u05c1\u05b8\u05de\u05b7\u05e2\u05b0\u05ea\u05bc\u05b8, shama\u2019ta).
tn The form \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 (le\u2019mor) is the Qal infinitive construct with the lamed (\u05dc) preposition. It is used so often epexegetically that it has achieved idiomatic status \u2013 \u201csaying\u201d (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.
tn The imperfect tense with the vav (\u05d5\u05b0\u05d9\u05b7\u05e2\u05b7\u05d1\u05b0\u05d3\u05bb\u05e0\u05b4\u05d9, v\u00ffya\u2019avduni) following the imperative is in volitive sequence, showing the purpose \u2013 \u201cthat they may serve me.\u201d The word \u201cserve\u201d (\u05e2\u05b8\u05d1\u05b7\u05d3, \u2019avad) is a general term to include religious observance and obedience.
tn The final \u05e2\u05b7\u05d3\u05be\u05db\u05bc\u05b9\u05d4 (\u2019ad-koh, \u201cuntil now\u201d) narrows the use of the perfect tense to the present perfect: \u201cyou have not listened.\u201d That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here \u201cyou have not complied\u201d might catch the point of what Moses is saying, while \u201clisten\u201d helps to maintain the connection with other uses of the verb."}, {"pk": 2826442, "translation": "NET", "book": 2, "chapter": 7, "verse": 17, "text": "Thus says the LORD: \u201cBy this you will know that I am the LORD: I am going to strike the water of the Nile with the staff that is in my hand, and it will be turned into blood.", "comment": "tn The construction using \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) before the participle (here the Hiphil participle \u05de\u05b7\u05db\u05bc\u05b6\u05d4, makkeh) introduces a futur instans use of the participle, expressing imminent future, that he is about to do something.
sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the \u201cblood\u201d would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:350; he cites Greta Hort, \u201cThe Plagues of Egypt,\u201d ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh \u2013 and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena."}, {"pk": 2826443, "translation": "NET", "book": 2, "chapter": 7, "verse": 18, "text": "Fish in the Nile will die, the Nile will stink, and the Egyptians will be unable to drink water from the Nile.\u201d\u2019\u201d", "comment": "tn The verb \u05dc\u05b8\u05d0\u05b8\u05d4 (la\u2019a), here in the Niphal perfect with a vav consecutive, means \u201cbe weary, impatient.\u201d The Niphal meaning is \u201cmake oneself weary\u201d in doing something, or \u201cweary (strenuously exert) oneself.\u201d It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink \u2013 in frustration of course.
tn The definite article here has the generic use, indicating the class \u2013 \u201cfish\u201d (R. J. Williams, Hebrew Syntax, 19, \u00a792)."}, {"pk": 2826444, "translation": "NET", "book": 2, "chapter": 7, "verse": 19, "text": "Then the LORD said to Moses, \u201cTell Aaron, \u2018Take your staff and stretch out your hand over Egypt\u2019s waters \u2014 over their rivers, over their canals, over their ponds, and over all their reservoirs \u2014 so that it becomes blood.\u2019 There will be blood everywhere in the land of Egypt, even in wooden and stone containers.\u201d", "comment": "tn Or \u201cirrigation rivers\u201d of the Nile.
tn Or \u201cin all.\u201d
sn The Hebrew term means \u201cgathering,\u201d i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels \u2013 down to the smallest gatherings.
tn The imperfect tense with vav (\u05d5) after the imperative indicates the purpose or result: \u201cin order that they [the waters] be[come] blood.\u201d"}, {"pk": 2826445, "translation": "NET", "book": 2, "chapter": 7, "verse": 20, "text": "Moses and Aaron did so, just as the LORD had commanded. Moses raised the staff and struck the water that was in the Nile right before the eyes of Pharaoh and his servants, and all the water that was in the Nile was turned to blood.", "comment": "sn Both Moses and Aaron had tasks to perform. Moses, being the \u201cgod\u201d to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, \u201chis prophet,\u201d would stretch out the staff over the rest of the waters of Egypt.
tn Gesenius calls the preposition on \u201cstaff\u201d the \u05d1\u05bc\u05b0 (bet) instrumenti, used to introduce the object (GKC 380-81 \u00a7119.q). This construction provides a greater emphasis than an accusative.
sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God\u2019s will, as Moses had previously announced, and (2) to symbolize actual \u201cstriking,\u201d wherewith the Lord strikes Egypt and its gods (see v. 25).
tn The text could be rendered \u201cin the sight of,\u201d or simply \u201cbefore,\u201d but the literal idea of \u201cbefore the eyes of\u201d may stress how obvious the event was and how personally they were witnesses of it.
tn Heb \u201cAnd he raised\u201d; the referent (Moses) has been specified in the translation for clarity.
sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into \u201cblood,\u201d but that it gradually turned back to its normal color and substance. However, the effects of the \u201cblood\u201d polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it \u2013 they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use."}, {"pk": 2826446, "translation": "NET", "book": 2, "chapter": 7, "verse": 21, "text": "When the fish that were in the Nile died, the Nile began to stink, so that the Egyptians could not drink water from the Nile. There was blood everywhere in the land of Egypt!", "comment": "tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.
tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (\u05d5) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.
tn Heb \u201cand there was blood.\u201d"}, {"pk": 2826447, "translation": "NET", "book": 2, "chapter": 7, "verse": 22, "text": "But the magicians of Egypt did the same by their secret arts, and so Pharaoh\u2019s heart remained hard, and he refused to listen to Moses and Aaron \u2014 just as the LORD had predicted.", "comment": "tn The vav consecutive on the preterite introduces the outcome or result of the matter \u2013 Pharaoh was hardened.
tn Heb \u201cto them\u201d; the referents (Moses and Aaron) have been specified in the translation for clarity.
tn Heb \u201cthus, so.\u201d
tn Heb \u201cand the heart of Pharaoh became hard.\u201d This phrase translates the Hebrew word \u05d7\u05b8\u05d6\u05b7\u05e7 (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition."}, {"pk": 2826448, "translation": "NET", "book": 2, "chapter": 7, "verse": 23, "text": "And Pharaoh turned and went into his house. He did not pay any attention to this.", "comment": "tn The text has \u05d5\u05b0\u05dc\u05b9\u05d0\u05be\u05e9\u05c1\u05b8\u05ea \u05dc\u05b4\u05d1\u05bc\u05d5\u05b9 \u05d2\u05bc\u05b7\u05dd\u05be\u05dc\u05b8\u05d6\u05b9\u05d0\u05ea (v\u00fflo\u2019-shat libbo gam-lazo\u2019t), which literally says, \u201cand he did not set his heart also to this.\u201d To \u201cset the heart\u201d to something would mean \u201cto consider it.\u201d This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further."}, {"pk": 2826449, "translation": "NET", "book": 2, "chapter": 7, "verse": 24, "text": "All the Egyptians dug around the Nile for water to drink, because they could not drink the water of the Nile.", "comment": "sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable."}, {"pk": 2826450, "translation": "NET", "book": 2, "chapter": 7, "verse": 25, "text": "Seven full days passed after the LORD struck the Nile.", "comment": "sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, \u201cThe Plagues of Egypt,\u201d ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a \u201csign\u201d from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.
tn The text literally has \u201cand seven days were filled.\u201d Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God\u2019s second blow came.
tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah), \u05d4\u05b7\u05db\u05bc\u05d5\u05b9\u05ea (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God."}, {"pk": 2826451, "translation": "NET", "book": 2, "chapter": 8, "verse": 1, "text": "(7:26) Then the LORD said to Moses, \u201cGo to Pharaoh and tell him, \u2018Thus says the LORD: \u201cRelease my people in order that they may serve me!", "comment": "sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7."}, {"pk": 2826452, "translation": "NET", "book": 2, "chapter": 8, "verse": 2, "text": "But if you refuse to release them, then I am going to plague all your territory with frogs.", "comment": "tn Heb \u201cplague all your border with frogs.\u201d The expression \u201call your border\u201d is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).sn This word for frogs is mentioned in the OT only in conjunction with this plague (here and Pss 78:45, 105:30). R. A. Cole (Exodus [TOTC], 91) suggests that this word \u201cfrogs\u201d (\u05e6\u05b0\u05e4\u05b7\u05e8\u05b0\u05d3\u05bc\u05b0\u05e2\u05b4\u05d9\u05dd, ts\u00fffard\u00ff\u2019im) may be an onomatopoeic word, something like \u201ccroakers\u201d; it is of Egyptian origin and could be a Hebrew attempt to write the Arabic dofda.
tn The construction here uses the deictic particle and the participle to convey the imminent future: \u201cI am going to plague/about to plague.\u201d The verb \u05e0\u05b8\u05d2\u05b7\u05e3 (nagaf) means \u201cto strike, to smite,\u201d and its related noun means \u201ca blow, a plague, pestilence\u201d or the like. For Yahweh to say \u201cI am about to plague you\u201d could just as easily mean \u201cI am about to strike you.\u201d That is why these \u201cplagues\u201d can be described as \u201cblows\u201d received from God."}, {"pk": 2826453, "translation": "NET", "book": 2, "chapter": 8, "verse": 3, "text": "The Nile will swarm with frogs, and they will come up and go into your house, in your bedroom, and on your bed, and into the houses of your servants and your people, and into your ovens and your kneading troughs.", "comment": "sn The choice of this verb \u05e9\u05c1\u05b8\u05e8\u05b7\u05e5 (sharats) recalls its use in the creation account (Gen 1:20). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well.
sn This verse lists places the frogs will go. The first three are for Pharaoh personally \u2013 they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace."}, {"pk": 2826454, "translation": "NET", "book": 2, "chapter": 8, "verse": 4, "text": "Frogs will come up against you, your people, and all your servants.\u201d\u2019\u201d", "comment": "tn Here again is the generic use of the article, designating the class \u2013 frogs.
sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: \u201cand against you, and against your people, and against all your servants frogs will go up.\u201d"}, {"pk": 2826455, "translation": "NET", "book": 2, "chapter": 8, "verse": 5, "text": "The LORD spoke to Moses, \u201cTell Aaron, \u2018Extend your hand with your staff over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.\u2019\u201d", "comment": "sn After the instructions for Pharaoh (7:25\u20138:4), the plague now is brought on by the staff in Aaron\u2019s hand (8:5\u20137). This will lead to the confrontation (vv. 8\u201311) and the hardening (vv. 12\u201315)."}, {"pk": 2826456, "translation": "NET", "book": 2, "chapter": 8, "verse": 6, "text": "So Aaron extended his hand over the waters of Egypt, and frogs came up and covered the land of Egypt.", "comment": "tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260)."}, {"pk": 2826457, "translation": "NET", "book": 2, "chapter": 8, "verse": 7, "text": "The magicians did the same with their secret arts and brought up frogs on the land of Egypt too.", "comment": "tn Heb \u201cthus, so.\u201d
sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not."}, {"pk": 2826458, "translation": "NET", "book": 2, "chapter": 8, "verse": 8, "text": "Then Pharaoh summoned Moses and Aaron and said, \u201cPray to the LORD that he may take the frogs away from me and my people, and I will release the people that they may sacrifice to the LORD.\u201d", "comment": "tn The verb \u05d4\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9\u05e8\u05d5\u05bc (ha\u2019tiru) is the Hiphil imperative of the verb \u05e2\u05b8\u05ea\u05b7\u05e8 (\u2019atar). It means \u201cto pray, supplicate,\u201d or \u201cmake supplication\u201d \u2013 always addressed to God. It is often translated \u201centreat\u201d to reflect that it is a more urgent praying.
tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray\u2026that he may turn away the frogs.sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses.
tn The form is the Piel cohortative \u05d5\u05b7\u05d0\u05b2\u05e9\u05c1\u05b7\u05dc\u05bc\u05b0\u05d7\u05b8\u05d4 (va\u2019ashall\u00ffkhah) with the vav (\u05d5) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: \u201cand (then) I will release.\u201d
tn Here also the imperfect tense with the vav (\u05d5) shows the purpose of the release: \u201cthat they may sacrifice.\u201d
tn The verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019) followed by the lamed (\u05dc) preposition has the meaning \u201cto summon.\u201d"}, {"pk": 2826459, "translation": "NET", "book": 2, "chapter": 8, "verse": 9, "text": "Moses said to Pharaoh, \u201cYou may have the honor over me \u2014 when shall I pray for you, your servants, and your people, for the frogs to be removed from you and your houses, so that they will be left only in the Nile?\u201d", "comment": "tn Or \u201cdestroyed\u201d; Heb \u201cto cut off the frogs.\u201d
tn The phrase \u201cso that\u201d is implied.
tn Or \u201csurvive, remain.\u201d
tn The expression \u05d4\u05b4\u05ea\u05b0\u05e4\u05bc\u05b8\u05d0\u05b5\u05e8 \u05e2\u05b8\u05dc\u05b7\u05d9 (hitpa\u2019er \u2019alay) is problematic. The verb would be simply translated \u201chonor yourself\u201d or \u201cdeck yourself with honor.\u201d It can be used in the bad sense of self-exaltation. But here it seems to mean \u201chave the honor or advantage over me\u201d in choosing when to remove the frogs. The LXX has \u201cappoint for me.\u201d Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying \u201cmy trust in God is so strong you may have the honor of choosing the time\u201d (Exodus, 103)."}, {"pk": 2826460, "translation": "NET", "book": 2, "chapter": 8, "verse": 10, "text": "He said, \u201cTomorrow.\u201d And Moses said, \u201cIt will be as you say, so that you may know that there is no one like the LORD our God.", "comment": "tn Heb \u201caccording to your word\u201d (so NASB).
tn Heb \u201cAnd he said\u201d; the referent (Moses) has been specified in the translation for clarity.
tn \u201cIt will be\u201d has been supplied."}, {"pk": 2826461, "translation": "NET", "book": 2, "chapter": 8, "verse": 11, "text": "The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.\u201d"}, {"pk": 2826462, "translation": "NET", "book": 2, "chapter": 8, "verse": 12, "text": "Then Moses and Aaron went out from Pharaoh, and Moses cried to the LORD because of the frogs that he had brought on Pharaoh.", "comment": "tn Heb \u201cover the matter of.\u201d
tn The verb \u05e6\u05b8\u05e2\u05b7\u05e7 (tsa\u2019aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).
tn The verb is an unusual choice if it were just to mean \u201cbrought on.\u201d It is the verb \u05e9\u05c2\u05b4\u05d9\u05dd (sim, \u201cplace, put\u201d). S. R. Driver thinks the thought is \u201cappointed for Pharaoh\u201d as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king."}, {"pk": 2826463, "translation": "NET", "book": 2, "chapter": 8, "verse": 13, "text": "The LORD did as Moses asked \u2014 the frogs died out of the houses, the villages, and the fields.", "comment": "tn Heb \u201caccording to the word of Moses\u201d (so KJV, NASB). Just as Moses had told Pharaoh \u201caccording to your word\u201d (v. 10), now the Lord does \u201caccording to the word\u201d of Moses.
tn Heb \u201cand the frogs died.\u201d"}, {"pk": 2826464, "translation": "NET", "book": 2, "chapter": 8, "verse": 14, "text": "The Egyptians piled them in countless heaps, and the land stank.", "comment": "tn The word \u201cheaps\u201d is repeated: \u05d7\u05b3\u05de\u05b8\u05e8\u05b4\u05dd \u05d4\u05b3\u05de\u05b8\u05e8\u05b4\u05dd (khomarim khomarim). The repetition serves to intensify the idea to the highest degree \u2013 \u201ccountless heaps\u201d (see GKC 396 \u00a7123.e).
tn Heb \u201cand they piled them.\u201d For clarity the translation supplies the referent \u201cthe Egyptians\u201d as the ones who were piling the frogs."}, {"pk": 2826465, "translation": "NET", "book": 2, "chapter": 8, "verse": 15, "text": "But when Pharaoh saw that there was relief, he hardened his heart and did not listen to them, just as the LORD had predicted.", "comment": "tn The word \u05e8\u05b0\u05d5\u05b8\u05d7\u05b8\u05d4 (r\u00ffvakhah) means \u201crespite, relief.\u201d BDB 926 relates it to the verb \u05e8\u05b8\u05d5\u05b7\u05d7 (ravakh, \u201cto be wide, spacious\u201d). There would be relief when there was freedom to move about.
sn The end of the plague revealed clearly God\u2019s absolute control over Egypt\u2019s life and deities \u2013 all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.
tn \u05d5\u05b0\u05d4\u05b7\u05db\u05b0\u05d1\u05bc\u05b5\u05d3 (v\u00ffhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is \u201cto make heavy,\u201d and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises."}, {"pk": 2826466, "translation": "NET", "book": 2, "chapter": 8, "verse": 16, "text": "The LORD said to Moses, \u201cTell Aaron, \u2018Extend your staff and strike the dust of the ground, and it will become gnats throughout all the land of Egypt.\u2019\u201d", "comment": "tn The verb is the perfect tense with vav (\u05d5) consecutive, meaning \u201cand it will be.\u201d When \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) is followed by the lamed (\u05dc) proposition, it means \u201cbecome.\u201d
tn The noun is \u05db\u05bc\u05b4\u05e0\u05bc\u05b4\u05d9\u05dd (kinnim). The insect has been variously identified as lice, gnats, ticks, flies, fleas, or mosquitoes. \u201cLice\u201d follows the reading in the Peshitta and Targum (and so Josephus, Ant. 2.14.3 [2.300]). Greek and Latin had \u201cgnats.\u201d By \u201cgnats\u201d many commentators mean \u201cmosquitoes,\u201d which in and around the water of Egypt were abundant (and the translators of the Greek text were familiar with Egypt). Whatever they were they came from the dust and were troublesome to people and animals.
sn The third plague is brief and unannounced. Moses and Aaron were simply to strike the dust so that it would become gnats. Not only was this plague unannounced, but also it was not duplicated by the Egyptians."}, {"pk": 2826467, "translation": "NET", "book": 2, "chapter": 8, "verse": 17, "text": "They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people and on animals. All the dust of the ground became gnats throughout all the land of Egypt.", "comment": "tn Heb \u201cman,\u201d but in the generic sense of \u201chumans\u201d or \u201cpeople\u201d (also in v. 18)."}, {"pk": 2826468, "translation": "NET", "book": 2, "chapter": 8, "verse": 18, "text": "When the magicians attempted to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals.", "comment": "tn Heb \u201cand the magicians did so.\u201dsn The report of what the magicians did (or as it turns out, tried to do) begins with the same words as the report about the actions of Moses and Aaron \u2013 \u201cand they did so\u201d (vv. 17 and 18). The magicians copy the actions of Moses and Aaron, leading readers to think momentarily that the magicians are again successful, but at the end of the verse comes the news that \u201cthey could not.\u201d Compared with the first two plagues, this third plague has an important new feature, the failure of the magicians and their recognition of the source of the plague.
tn The preterite with vav (\u05d5) consecutive is here subordinated to the main clause as a temporal clause."}, {"pk": 2826469, "translation": "NET", "book": 2, "chapter": 8, "verse": 19, "text": "The magicians said to Pharaoh, \u201cIt is the finger of God!\u201d But Pharaoh\u2019s heart remained hard, and he did not listen to them, just as the LORD had predicted.", "comment": "tn The word \u201cfinger\u201d is a bold anthropomorphism (a figure of speech in which God is described using human characteristics). sn The point of the magicians\u2019 words is clear enough. They knew they were beaten and by whom. The reason for their choice of the word \u201cfinger\u201d has occasioned many theories, none of which is entirely satisfying. At the least their statement highlights that the plague was accomplished by God with majestic ease and effortlessness. Perhaps the reason that they could not do this was that it involved producing life \u2013 from the dust of the ground, as in Genesis 2:7. The creative power of God confounded the magic of the Egyptians and brought on them a loathsome plague.
tn Heb \u201cand the heart of Pharaoh became hard.\u201d This phrase translates the Hebrew word \u05d7\u05b8\u05d6\u05b7\u05e7 (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.
tn Heb \u201cand the magicians said.\u201d"}, {"pk": 2826470, "translation": "NET", "book": 2, "chapter": 8, "verse": 20, "text": "The LORD said to Moses, \u201cGet up early in the morning and position yourself before Pharaoh as he goes out to the water, and tell him, \u2018Thus says the LORD, \u201cRelease my people that they may serve me!", "comment": "sn The announcement of the fourth plague parallels that of the first plague. Now there will be flies, likely dogflies. Egypt has always suffered from flies, more so in the summer than in the winter. But the flies the plague describes involve something greater than any normal season for flies. The main point that can be stressed in this plague comes by tracing the development of the plagues in their sequence. Now, with the flies, it becomes clear that God can inflict suffering on some people and preserve others \u2013 a preview of the coming judgment that will punish Egypt but set Israel free. God is fully able to keep the dog-fly in the land of the Egyptians and save his people from these judgments.
tn Heb \u201cAnd Yahweh said.\u201d"}, {"pk": 2826471, "translation": "NET", "book": 2, "chapter": 8, "verse": 21, "text": "If you do not release my people, then I am going to send swarms of flies on you and on your servants and on your people and in your houses. The houses of the Egyptians will be full of flies, and even the ground they stand on.", "comment": "tn The construction uses the predicator of nonexistence \u2013 \u05d0\u05b5\u05d9\u05df (\u2019en, \u201cthere is not\u201d) \u2013 with a pronominal suffix prior to the Piel participle. The suffix becomes the subject of the clause. Heb \u201cbut if there is not you releasing.\u201d
tn Or perhaps \u201cthe land where they are\u201d (cf. NRSV \u201cthe land where they live\u201d).
tn The word \u05e2\u05b8\u05e8\u05b9\u05d1 (\u2019arov) means \u201ca mix\u201d or \u201cswarm.\u201d It seems that some irritating kind of flying insect is involved. Ps 78:45 says that the Egyptians were eaten or devoured by them. Various suggestions have been made over the years: (1) it could refer to beasts or reptiles; (2) the Greek took it as the dog-fly, a vicious blood-sucking gadfly, more common in the spring than in the fall; (3) the ordinary house fly, which is a symbol of Egypt in Isa 7:18 (Hebrew \u05d6\u05b0\u05d1\u05d5\u05bc\u05d1, z\u00ffvuv); and (4) the beetle, which gnaws and bites plants, animals, and materials. The fly probably fits the details of this passage best; the plague would have greatly intensified a problem with flies that already existed.
tn Here again is the futur instans use of the participle, now Qal with the meaning \u201csend\u201d: \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 \u05de\u05b7\u05e9\u05c1\u05b0\u05dc\u05b4\u05d9\u05d7\u05b7 (hinni mashliakh, \u201chere I am sending\u201d)."}, {"pk": 2826472, "translation": "NET", "book": 2, "chapter": 8, "verse": 22, "text": "But on that day I will mark off the land of Goshen, where my people are staying, so that no swarms of flies will be there, that you may know that I am the LORD in the midst of this land.", "comment": "tn Or \u201cof the earth\u201d (KJV, ASV, NAB).
tn Or \u201cdistinguish.\u201d \u05d5\u05b0\u05d4\u05b4\u05e4\u05b0\u05dc\u05b5\u05d9\u05ea\u05b4\u05d9 (v\u00ffhifleti) is the Hiphil perfect of \u05e4\u05bc\u05b8\u05dc\u05b8\u05d4 (palah). The verb in Hiphil means \u201cto set apart, make separate, make distinct.\u201d God was going to keep the flies away from Goshen \u2013 he was setting that apart. The Greek text assumed that the word was from \u05e4\u05bc\u05b8\u05dc\u05b5\u05d0 (pale\u2019), and translated it something like \u201cI will marvelously glorify.\u201d
tn The relative clause modifies the land of Goshen as the place \u201cin which my people are dwelling.\u201d But the normal word for \u201cdwelling\u201d is not used here. Instead, \u05e2\u05b9\u05de\u05b5\u05d3 (\u2019omed) is used, which literally means \u201cstanding.\u201d The land on which Israel stood was spared the flies and the hail."}, {"pk": 2826473, "translation": "NET", "book": 2, "chapter": 8, "verse": 23, "text": "I will put a division between my people and your people. This sign will take place tomorrow.\u201d\u2019\u201d", "comment": "tn The word in the text is \u05e4\u05b0\u05d3\u05bb\u05ea (p\u00ffdut, \u201credemption\u201d). This would give the sense of making a distinction by redeeming Israel. The editors wish to read \u05e4\u05b0\u05dc\u05bb\u05ea (p\u00fflut) instead \u2013 \u201ca separation, distinction\u201d to match the verb in the preceding verse. For another view, see G. I. Davies, \u201cThe Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,\u201d VT 24 (1974): 489-92.
tn Heb \u201cthis sign will be tomorrow.\u201d"}, {"pk": 2826474, "translation": "NET", "book": 2, "chapter": 8, "verse": 24, "text": "The LORD did so; a thick swarm of flies came into Pharaoh\u2019s house and into the houses of his servants, and throughout the whole land of Egypt the land was ruined because of the swarms of flies.", "comment": "tn Here, and in the next phrase, the word \u201chouse\u201d has to be taken as an adverbial accusative of termination.
tn The Hebrew text has the singular here.
tn Heb \u201cand there came a\u2026.\u201d
tn Heb \u201cheavy,\u201d or \u201csevere.\u201d
tc Concerning the connection of \u201cthe land was ruined\u201d with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, \u201cinto the house of Pharaoh, and into his servants\u2019 houses, and into all the land of Egypt; and the land was\u2026\u201dtn The Hebrew word \u05ea\u05bc\u05b4\u05e9\u05c1\u05bc\u05b8\u05d7\u05b5\u05ea (tishakhet) is a strong word; it is the Niphal imperfect of \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat) and is translated \u201cruined.\u201d If the classification as imperfect stands, then it would have to be something like a progressive imperfect (the land was being ruined); otherwise, it may simply be a preterite without the vav (\u05d5) consecutive. The verb describes utter devastation. This is the verb that is used in Gen 13:10 to describe how Yahweh destroyed Sodom and Gomorrah. Swarms of flies would disrupt life, contaminate everything, and bring disease."}, {"pk": 2826475, "translation": "NET", "book": 2, "chapter": 8, "verse": 25, "text": "Then Pharaoh summoned Moses and Aaron and said, \u201cGo, sacrifice to your God within the land.\u201d", "comment": "sn After the plague is inflicted on the land, then Pharaoh makes an appeal. So there is the familiar confrontation (vv. 25\u201329). Pharaoh\u2019s words to Moses are an advancement on his previous words. Now he uses imperatives: \u201cGo, sacrifice to your God.\u201d But he restricts it to \u201cin the [this] land.\u201d This is a subtle attempt to keep them as a subjugated people and prevent their absolute allegiance to their God. This offered compromise would destroy the point of the exodus \u2013 to leave Egypt and find a new allegiance under the Lord."}, {"pk": 2826476, "translation": "NET", "book": 2, "chapter": 8, "verse": 26, "text": "But Moses said, \u201cThat would not be the right thing to do, for the sacrifices we make to the LORD our God would be an abomination to the Egyptians. If we make sacrifices that are an abomination to the Egyptians right before their eyes, will they not stone us?", "comment": "tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 \u00a7150.a).
tn The clause is a little unusual in its formation. The form \u05e0\u05b8\u05db\u05d5\u05b9\u05df (nakhon) is the Niphal participle from \u05db\u05bc\u05d5\u05bc\u05df (kun), which usually means \u201cfirm, fixed, steadfast,\u201d but here it has a rare meaning of \u201cright, fitting, appropriate.\u201d It functions in the sentence as the predicate adjective, because the infinitive \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05bc\u05d5\u05b9\u05ea (la\u2019asot) is the subject \u2013 \u201cto do so is not right.\u201d
tn This translation has been smoothed out to capture the sense. The text literally says, \u201cfor the abomination of Egypt we will sacrifice to Yahweh our God.\u201d In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.
tn An \u201cabomination\u201d is something that is off-limits, something that is tabu. It could be translated \u201cdetestable\u201d or \u201cloathsome.\u201d
sn U. Cassuto (Exodus, 109) says there are two ways to understand \u201cthe abomination of the Egyptians.\u201d One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word \u201cabomination\u201d could be a derogatory term for idols \u2013 we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.
tn Heb \u201cif we sacrifice the abomination of the Egyptians [or \u201cof Egypt\u201d] before their eyes.\u201d"}, {"pk": 2826477, "translation": "NET", "book": 2, "chapter": 8, "verse": 27, "text": "We must go on a three-day journey into the desert and sacrifice to the LORD our God, just as he is telling us.\u201d", "comment": "tn The form is the perfect tense with a vav (\u05d5) consecutive; it follows in the sequence: we must go\u2026and then [must] sacrifice.\u201d
tn The form is the imperfect tense. It could be future: \u201cas he will tell us,\u201d but it also could be the progressive imperfect if this is now what God is telling them to do: \u201cas he is telling us.\u201d
tn The verb \u05e0\u05b5\u05dc\u05b5\u05da\u05b0 (nelekh) is a Qal imperfect of the verb \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh). Here it should be given the modal nuance of obligation: \u201cwe must go.\u201d
tn This clause is placed first in the sentence to stress the distance required. \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so \u201cthree days\u201d modifies it. It is a \u201cjourney of three days,\u201d or, \u201ca three day journey.\u201d"}, {"pk": 2826478, "translation": "NET", "book": 2, "chapter": 8, "verse": 28, "text": "Pharaoh said, \u201cI will release you so that you may sacrifice to the LORD your God in the desert. Only you must not go very far. Do pray for me.\u201d", "comment": "tn This form, a perfect tense with vav (\u05d5) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying \u201cI will release\u2026and you will sacrifice,\u201d but rather \u201cI will release\u2026that you may sacrifice\u201d or even \u201cto sacrifice.\u201d
sn By changing from \u201cthe people\u201d to \u201cyou\u201d (plural) the speech of Pharaoh was becoming more personal.
tn \u201cDo\u201d has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh\u2019s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).
tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: \u05dc\u05b9\u05d0\u05be\u05ea\u05b7\u05e8\u05b0\u05d7\u05b4\u05d9\u05e7\u05d5\u05bc \u05dc\u05b8\u05dc\u05b6\u05db\u05b6\u05ea (lo\u2019 tarkhiqu lalekhet, \u201cyou will not make far to go\u201d), meaning \u201cyou will not go far.\u201d But this prohibition is then emphasized with the additional infinitive absolute \u05d4\u05b7\u05e8\u05b0\u05d7\u05b5\u05e7 (harkheq) \u2013 \u201cyou will in no wise go too far.\u201d The point is very strong to safeguard the concession."}, {"pk": 2826479, "translation": "NET", "book": 2, "chapter": 8, "verse": 29, "text": "Moses said, \u201cI am going to go out from you and pray to the LORD, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again by not releasing the people to sacrifice to the LORD.\u201d", "comment": "tn The Piel infinitive construct after lamed (\u05dc) and the negative functions epexegetically, explaining how Pharaoh would deal falsely \u2013 \u201cby not releasing.\u201d
tn The deictic particle with the participle usually indicates the futur instans nuance: \u201cI am about to\u2026,\u201d or \u201cI am going to\u2026.\u201d The clause could also be subordinated as a temporal clause.
tn The verb \u05ea\u05bc\u05b8\u05dc\u05b7\u05dc (talal) means \u201cto mock, deceive, trifle with.\u201d The construction in this verse forms a verbal hendiadys. The Hiphil jussive \u05d0\u05b7\u05dc\u05be\u05d9\u05b9\u05e1\u05b5\u05e3 (\u2019al-yosef, \u201clet not [Pharaoh] add\u201d) is joined with the Hiphil infinitive \u05d4\u05b8\u05ea\u05b5\u05dc (hatel, \u201cto deceive\u201d). It means: \u201cLet not Pharaoh deceive again.\u201d Changing to the third person in this warning to Pharaoh is more decisive, more powerful."}, {"pk": 2826480, "translation": "NET", "book": 2, "chapter": 8, "verse": 30, "text": "So Moses went out from Pharaoh and prayed to the LORD,"}, {"pk": 2826481, "translation": "NET", "book": 2, "chapter": 8, "verse": 31, "text": "and the LORD did as Moses asked \u2014 he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained!", "comment": "tn Heb \u201caccording to the word of Moses\u201d (so KJV, ASV)."}, {"pk": 2826482, "translation": "NET", "book": 2, "chapter": 8, "verse": 32, "text": "But Pharaoh hardened his heart this time also and did not release the people.", "comment": "tn This phrase translates the Hebrew word \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 (kaved); see S. R. Driver, Exodus, 53."}, {"pk": 2826483, "translation": "NET", "book": 2, "chapter": 9, "verse": 1, "text": "Then the LORD said to Moses, \u201cGo to Pharaoh and tell him, \u2018Thus says the LORD, the God of the Hebrews, \u201cRelease my people that they may serve me!", "comment": "sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, \u201cOn their gods also Yahweh executed judgments\u201d (Num 33:4). When Jethro heard of all these events, he said, \u201cNow I know that Yahweh is greater than all the gods\u201d (Exod 18:11)."}, {"pk": 2826484, "translation": "NET", "book": 2, "chapter": 9, "verse": 2, "text": "For if you refuse to release them and continue holding them,", "comment": "tn The object \u201cthem\u201d is implied in the context.
tn \u05e2\u05d5\u05b9\u05d3 (\u2019od), an adverb meaning \u201cyet, still,\u201d can be inflected with suffixes and used as a predicator of existence, with the nuance \u201cto still be, yet be\u201d (T. O. Lambdin, Introduction to Biblical Hebrew, 171-72, \u00a7137). Then, it is joined here with the Hiphil participle \u05de\u05b7\u05d7\u05b2\u05d6\u05b4\u05d9\u05e7 (makhaziq) to form the sentence \u201cyou are still holding them.\u201d"}, {"pk": 2826485, "translation": "NET", "book": 2, "chapter": 9, "verse": 3, "text": "then the hand of the LORD will surely bring a very terrible plague on your livestock in the field, on the horses, the donkeys, the camels, the herds, and the flocks.", "comment": "tn The form used here is \u05d4\u05d5\u05b9\u05d9\u05b8\u05d4 (hoyah), the Qal active participle, feminine singular, from the verb \u201cto be.\u201d This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, \u201cNotes on the Use of \u05d4\u05d5\u05d9\u05d4 in Exodus IX. 3,\u201d VT 17 (1967): 483-84.
tn The word \u05d3\u05bc\u05b6\u05d1\u05b6\u05e8 (dever) is usually translated \u201cpestilence\u201d when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.
sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD3 160-61)."}, {"pk": 2826486, "translation": "NET", "book": 2, "chapter": 9, "verse": 4, "text": "But the Lord will distinguish between the livestock of Israel and the livestock of Egypt, and nothing will die of all that the Israelites have.\u201d\u2019\u201d", "comment": "tn There is a wordplay in this section. A pestilence \u2013 \u05d3\u05bc\u05b6\u05d1\u05b6\u05e8 (dever) \u2013 will fall on Egypt\u2019s cattle, but no thing \u2013 \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 (davar) \u2013 belonging to Israel would die. It was perhaps for this reason that the verb was changed in v. 1 from \u201csay\u201d to \u201cspeak\u201d (\u05d3\u05bc\u05b4\u05d1\u05bc\u05b6\u05e8, dibber). See U. Cassuto, Exodus, 111.
tn The verb \u05e4\u05bc\u05b8\u05dc\u05b8\u05d4 (palah) in Hiphil means \u201cto set apart, make separate, make distinct.\u201d See also Exod 8:22 (18 HT); 11:7; 33:16.
tn The lamed preposition indicates possession: \u201call that was to the Israelites\u201d means \u201call that the Israelites had.\u201d"}, {"pk": 2826487, "translation": "NET", "book": 2, "chapter": 9, "verse": 5, "text": "The LORD set an appointed time, saying, \u201cTomorrow the LORD will do this in the land.\u201d", "comment": "tn Heb \u201cand Yahweh set.\u201d
tn Heb \u201cthis thing.\u201d"}, {"pk": 2826488, "translation": "NET", "book": 2, "chapter": 9, "verse": 6, "text": "And the LORD did this on the next day; all the livestock of the Egyptians died, but of the Israelites\u2019 livestock not one died.", "comment": "tn Heb \u201con the morrow.\u201d
tn The word \u201call\u201d clearly does not mean \u201call\u201d in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean \u201call [kinds of] livestock died.\u201d
tn Heb \u201cof Egypt.\u201d The place is put by metonymy for the inhabitants.
tn Heb \u201cthis thing.\u201d"}, {"pk": 2826489, "translation": "NET", "book": 2, "chapter": 9, "verse": 7, "text": "Pharaoh sent representatives to investigate, and indeed, not even one of the livestock of Israel had died. But Pharaoh\u2019s heart remained hard, and he did not release the people.", "comment": "tn Heb \u201cand the heart of Pharaoh was hardened.\u201d This phrase translates the Hebrew word \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.
tn Heb \u201cPharaoh sent.\u201d The phrase \u201crepresentatives to investigate\u201d is implied in the context."}, {"pk": 2826490, "translation": "NET", "book": 2, "chapter": 9, "verse": 8, "text": "Then the LORD said to Moses and Aaron, \u201cTake handfuls of soot from a furnace, and have Moses throw it into the air while Pharaoh is watching.", "comment": "sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians\u2019 furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, \u201cThe Plagues of Egypt,\u201d ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.
tn Heb \u201cbefore the eyes of Pharaoh.\u201d
tn The verb \u05d6\u05b8\u05e8\u05b7\u05e7 (zaraq) means \u201cto throw vigorously, to toss.\u201d If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.
tn This word \u05e4\u05bc\u05b4\u05d9\u05d7\u05b7 (piakh) is a hapax legomenon, meaning \u201csoot\u201d; it seems to be derived from the verb \u05e4\u05bc\u05d5\u05bc\u05d7\u05b7 (puakh, \u201cto breathe, blow\u201d). The \u201cfurnace\u201d (\u05db\u05bc\u05b4\u05d1\u05b0\u05e9\u05c1\u05b8\u05df, kivshan) was a special kiln for making pottery or bricks."}, {"pk": 2826491, "translation": "NET", "book": 2, "chapter": 9, "verse": 9, "text": "It will become fine dust over the whole land of Egypt and will cause boils to break out and fester on both people and animals in all the land of Egypt.\u201d", "comment": "tn The word \u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05df (sh\u00ffkhin) means \u201cboils.\u201d It may be connected to an Arabic cognate that means \u201cto be hot.\u201d The illness is associated with Job (Job 2:7\u20138) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is \u05d0\u05b2\u05d1\u05b7\u05e2\u05b0\u05d1\u05bc\u05bb\u05e2\u05b9\u05ea (\u2019ava\u2019bu\u2019ot); this means \u201cblisters, pustules\u201d and is sometimes translated as \u201cfestering.\u201d The etymology is debated, whether from a word meaning \u201cto swell up\u201d or \u201cto overflow\u201d (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:359)."}, {"pk": 2826492, "translation": "NET", "book": 2, "chapter": 9, "verse": 10, "text": "So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals."}, {"pk": 2826493, "translation": "NET", "book": 2, "chapter": 9, "verse": 11, "text": "The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians."}, {"pk": 2826494, "translation": "NET", "book": 2, "chapter": 9, "verse": 12, "text": "But the LORD hardened Pharaoh\u2019s heart, and he did not listen to them, just as the LORD had predicted to Moses.", "comment": "tn This phrase translates the Hebrew word \u05d7\u05b8\u05d6\u05b7\u05e7 (khazaq); see S. R. Driver, Exodus, 53."}, {"pk": 2826495, "translation": "NET", "book": 2, "chapter": 9, "verse": 13, "text": "The LORD said to Moses, \u201cGet up early in the morning, stand before Pharaoh, and tell him, \u2018Thus says the LORD, the God of the Hebrews: \u201cRelease my people so that they may serve me!", "comment": "sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13\u201321). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.
tn Heb \u201cand Yahweh said.\u201d
tn Or \u201ctake your stand.\u201d"}, {"pk": 2826496, "translation": "NET", "book": 2, "chapter": 9, "verse": 14, "text": "For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.", "comment": "tn Heb \u201cto your heart.\u201d The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh \u2013 his stubbornness and blindness (B. Jacob, Exodus, 274).
tn The expression \u201call my plagues\u201d points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people."}, {"pk": 2826497, "translation": "NET", "book": 2, "chapter": 9, "verse": 15, "text": "For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed from the earth.", "comment": "tn The verb is the Qal perfect \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b4\u05d9 (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: \u201cI had almost put forth\u201d (GKC 313 \u00a7106.p). Also possible is \u201cI should have stretched out my hand.\u201d Others read the potential nuance instead, and render it as \u201cI could have\u2026\u201d as in the present translation.
tn The verb \u05db\u05bc\u05b8\u05d7\u05b7\u05d3 (kakhad) means \u201cto hide, efface,\u201d and in the Niphal it has the idea of \u201cbe effaced, ruined, destroyed.\u201d Here it will carry the nuance of the result of the preceding verbs: \u201cI could have stretched out my hand\u2026and struck you\u2026and (as a result) you would have been destroyed.\u201d"}, {"pk": 2826498, "translation": "NET", "book": 2, "chapter": 9, "verse": 16, "text": "But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth.", "comment": "tn Heb \u201cin order to declare my name.\u201d Since there is no expressed subject, this may be given a passive translation.
tn The first word is a very strong adversative, which, in general, can be translated \u201cbut, howbeit\u201d; BDB 19 s.v. \u05d0\u05d5\u05bc\u05dc\u05b8\u05dd suggests for this passage \u201cbut in very deed.\u201d
tn The form \u05d4\u05b6\u05e2\u05b1\u05de\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 (he\u2019emadtikha) is the Hiphil perfect of \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad). It would normally mean \u201cI caused you to stand.\u201d But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means \u201cmaintain you alive.\u201d The causative of this verb means \u201ccontinue,\u201d according to him. The LXX has the same basic sense \u2013 \u201cyou were preserved.\u201d But Paul bypasses the Greek and writes \u201che raised you up\u201d to show God\u2019s absolute sovereignty over Pharaoh. Both renderings show God\u2019s sovereign control over Pharaoh.
tn The Hiphil infinitive construct \u05d4\u05b7\u05e8\u05b0\u05d0\u05b9\u05ea\u05b0\u05da\u05b8 (har\u2019ot\u00ffkha) is the purpose of God\u2019s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God\u2019s power."}, {"pk": 2826499, "translation": "NET", "book": 2, "chapter": 9, "verse": 17, "text": "You are still exalting yourself against my people by not releasing them.", "comment": "tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself \u2013 \u201cby not releasing the people.\u201d
tn \u05de\u05b4\u05e1\u05b0\u05ea\u05bc\u05d5\u05b9\u05dc\u05b5\u05dc (mistolel) is a Hitpael participle, from a root that means \u201craise up, obstruct.\u201d So in the Hitpael it means to \u201craise oneself up,\u201d \u201celevate oneself,\u201d or \u201cbe an obstructionist.\u201d See W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:363; U. Cassuto, Exodus, 116."}, {"pk": 2826500, "translation": "NET", "book": 2, "chapter": 9, "verse": 18, "text": "I am going to cause very severe hail to rain down about this time tomorrow, such hail as has never occurred in Egypt from the day it was founded until now.", "comment": "tn Heb \u201cwhich not was like it in Egypt.\u201d The pronoun suffix serves as the resumptive pronoun for the relative particle: \u201cwhich\u2026like it\u201d becomes \u201cthe like of which has not been.\u201d The word \u201chail\u201d is added in the translation to make clear the referent of the relative particle.
tn \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 \u05de\u05b7\u05de\u05b0\u05d8\u05b4\u05d9\u05e8 (hin\u00ffni mamtir) is the futur instans construction, giving an imminent future translation: \u201cHere \u2013 I am about to cause it to rain.\u201d
tn The form \u05d4\u05b4\u05d5\u05bc\u05b8\u05e1\u05b0\u05d3\u05b8\u05d4 (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117)."}, {"pk": 2826501, "translation": "NET", "book": 2, "chapter": 9, "verse": 19, "text": "So now, send instructions to gather your livestock and all your possessions in the fields to a safe place. Every person or animal caught in the field and not brought into the house \u2014 the hail will come down on them, and they will die!\u201d\u2019\u201d", "comment": "tn Heb \u201cman, human.\u201d
tn Heb \u201c[who] may be found.\u201d The verb can be the imperfect of possibility.
tn The object \u201cinstructions\u201d is implied in the context.
tn \u05d4\u05b8\u05e2\u05b5\u05d6 (ha\u2019ez) is the Hiphil imperative from \u05e2\u05d5\u05bc\u05d6 (\u2019uz, \u201cto bring into safety\u201d or \u201cto secure\u201d). Although there is no vav (\u05d5) linking the two imperatives, the second could be subordinated by virtue of the meanings. \u201cSend to bring to safety.\u201d"}, {"pk": 2826502, "translation": "NET", "book": 2, "chapter": 9, "verse": 20, "text": "Those of Pharaoh\u2019s servants who feared the word of the LORD hurried to bring their servants and livestock into the houses,", "comment": "tn Heb \u201chis\u201d (singular).
tn The text has \u201cthe one fearing.\u201d The singular expression here and throughout vv. 20\u201321 refers to all who fit the description."}, {"pk": 2826503, "translation": "NET", "book": 2, "chapter": 9, "verse": 21, "text": "but those who did not take the word of the LORD seriously left their servants and their cattle in the field.", "comment": "tn The Hebrew text again has the singular.
tn Heb \u201chis servants and his cattle.\u201d
tn Heb \u201cput to his heart.\u201d"}, {"pk": 2826504, "translation": "NET", "book": 2, "chapter": 9, "verse": 22, "text": "Then the LORD said to Moses, \u201cExtend your hand toward the sky that there may be hail in all the land of Egypt, on people and on animals, and on everything that grows in the field in the land of Egypt.\u201d", "comment": "tn Or \u201cthe heavens\u201d (also in the following verse). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context.
tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.
tn Heb \u201con man and on beast.\u201d
tn The jussive with the conjunction (\u05d5\u05b4\u05d9\u05d4\u05b4\u05d9, vihi) coming after the imperative provides the purpose or result."}, {"pk": 2826505, "translation": "NET", "book": 2, "chapter": 9, "verse": 23, "text": "When Moses extended his staff toward the sky, the LORD sent thunder and hail, and fire fell to the earth; so the LORD caused hail to rain down on the land of Egypt.", "comment": "tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this.
tn The expression \u05e0\u05b8\u05ea\u05b7\u05df \u05e7\u05b9\u05dc\u05b9\u05ea (natan qolot) literally means \u201cgave voices\u201d (also \u201cvoice\u201d). This is a poetic expression for sending the thunder. Ps 29:3 talks about the \u201cvoice of Yahweh\u201d \u2013 the God of glory thunders!
sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.
tn The preterite with the vav (\u05d5) consecutive is here subordinated to the next clause in view of the emphasis put on the subject, Yahweh, by the disjunctive word order of that clause."}, {"pk": 2826506, "translation": "NET", "book": 2, "chapter": 9, "verse": 24, "text": "Hail fell and fire mingled with the hail; the hail was so severe that there had not been any like it in all the land of Egypt since it had become a nation.", "comment": "tn Heb \u201cvery heavy\u201d or \u201cvery severe.\u201d The subject \u201cthe hail\u201d is implied.
tn The verb is the common preterite \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi), which is normally translated \u201cand there was\u201d if it is translated at all. The verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah), however, can mean \u201cbe, become, befall, fall, fall out, happen.\u201d Here it could be simply translated \u201cthere was hail,\u201d but the active \u201chail fell\u201d fits the point of the sequence better.
tn The form \u05de\u05b4\u05ea\u05b0\u05dc\u05b7\u05e7\u05bc\u05b7\u05d7\u05b7\u05ea (mitlaqqakhat) is a Hitpael participle; the clause reads, \u201cand fire taking hold of itself in the midst of the hail.\u201d This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.
tn A literal reading of the clause would be \u201cwhich there was not like it in all the land of Egypt.\u201d The relative pronoun must be joined to the resumptive pronoun: \u201cwhich like it (like which) there had not been.\u201d"}, {"pk": 2826507, "translation": "NET", "book": 2, "chapter": 9, "verse": 25, "text": "The hail struck everything in the open fields, both people and animals, throughout all the land of Egypt. The hail struck everything that grows in the field, and it broke all the trees of the field to pieces.", "comment": "tn The exact expression is \u201cfrom man even to beast.\u201d R. J. Williams lists this as an example of the inclusive use of the preposition \u05de\u05b4\u05df (min) to be rendered \u201cboth\u2026and\u201d (Hebrew Syntax, 57, \u00a7327).
tn Heb \u201call the cultivated grain of.\u201d"}, {"pk": 2826508, "translation": "NET", "book": 2, "chapter": 9, "verse": 26, "text": "Only in the land of Goshen, where the Israelites lived, was there no hail."}, {"pk": 2826509, "translation": "NET", "book": 2, "chapter": 9, "verse": 27, "text": "So Pharaoh sent and summoned Moses and Aaron and said to them, \u201cI have sinned this time! The LORD is righteous, and I and my people are guilty.", "comment": "sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.
tn The word \u05e8\u05b8\u05e9\u05c1\u05b8\u05e2 (rasha\u2019) can mean \u201cungodly, wicked, guilty, criminal.\u201d Pharaoh here is saying that Yahweh is right, and the Egyptians are not \u2013 so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75)."}, {"pk": 2826510, "translation": "NET", "book": 2, "chapter": 9, "verse": 28, "text": "Pray to the LORD, for the mighty thunderings and hail are too much! I will release you and you will stay no longer.\u201d", "comment": "tn The expression \u05d5\u05b0\u05e8\u05b7\u05d1 \u05de\u05b4\u05d4\u05b0\u05d9\u05b9\u05ea (v\u00ffrav mihyot, \u201c[the mighty thunder and hail] is much from being\u201d) means essentially \u201cmore than enough.\u201d This indicates that the storm was too much, or, as one might say, \u201cIt is enough.\u201d
tn The last clause uses a verbal hendiadys: \u201cyou will not add to stand,\u201d meaning \u201cyou will no longer stay.\u201d
sn The text has Heb \u201cthe voices of God.\u201d The divine epithet can be used to express the superlative (cf. Jonah 3:3)."}, {"pk": 2826511, "translation": "NET", "book": 2, "chapter": 9, "verse": 29, "text": "Moses said to him, \u201cWhen I leave the city I will spread my hands to the LORD, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the LORD.", "comment": "sn This clause provides the purpose/result of Moses\u2019 intention: he will pray to Yahweh and the storms will cease \u201cthat you might know\u2026.\u201d It was not enough to pray and have the plague stop. Pharaoh must \u201cknow\u201d that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty \u2013 the earth is Yahweh\u2019s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.
tn \u05db\u05bc\u05b0\u05e6\u05b5\u05d0\u05ea\u05b4\u05d9 (k\u00fftse\u2019ti) is the Qal infinitive construct of \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019); it functions here as the temporal clause before the statement about prayer.sn There has been a good deal of speculation about why Moses would leave the city before praying. Rashi said he did not want to pray where there were so many idols. It may also be as the midrash in Exodus Rabbah 12:5 says that most of the devastation of this plague had been outside in the fields, and that was where Moses wished to go."}, {"pk": 2826512, "translation": "NET", "book": 2, "chapter": 9, "verse": 30, "text": "But as for you and your servants, I know that you do not yet fear the LORD God.\u201d", "comment": "tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.
tn The adverb \u05d8\u05b6\u05e8\u05b6\u05dd (terem, \u201cbefore, not yet\u201d) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 \u00a7107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel\u2019s release, i.e., fear not in the religious sense but \u201cbe afraid of\u201d God \u2013 fear \u201cbefore\u201d him (S. R. Driver, Exodus, 76)."}, {"pk": 2826513, "translation": "NET", "book": 2, "chapter": 9, "verse": 31, "text": "(Now the flax and the barley were struck by the hail, for the barley had ripened and the flax was in bud.", "comment": "sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.
tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 \u00a7141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses\u2019 speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).
tn The words \u201cby the hail\u201d are not in the Hebrew text, but are supplied from context.
tn The unusual forms \u05e0\u05bb\u05db\u05bc\u05b8\u05ea\u05b8\u05d4 (nukkatah) in v. 31 and \u05e0\u05bb\u05db\u05bc\u05d5\u05bc (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.
tn Heb \u201cwas in the ear\u201d (so KJV, NAB, NASB, NRSV); NIV \u201chad headed.\u201d"}, {"pk": 2826514, "translation": "NET", "book": 2, "chapter": 9, "verse": 32, "text": "But the wheat and the spelt were not struck, for they are later crops.)", "comment": "tn The word \u05db\u05bc\u05bb\u05e1\u05bc\u05b6\u05de\u05b6\u05ea (kussemet) is translated \u201cspelt\u201d; the word occurs only here and in Isa 28:25 and Ezek 4:9. Spelt is a grain closely allied to wheat. Other suggestions have been brought forward from the study of Egyptian crops (see a brief summary in W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:363-64).
tn Heb \u201cfor they are late.\u201d"}, {"pk": 2826515, "translation": "NET", "book": 2, "chapter": 9, "verse": 33, "text": "So Moses left Pharaoh, went out of the city, and spread out his hands to the LORD, and the thunder and the hail ceased, and the rain stopped pouring on the earth."}, {"pk": 2826516, "translation": "NET", "book": 2, "chapter": 9, "verse": 34, "text": "When Pharaoh saw that the rain and hail and thunder ceased, he sinned again: both he and his servants hardened their hearts.", "comment": "tn The clause beginning with the preterite and vav (\u05d5) consecutive is here subordinated to the next, and main clause \u2013 that he hardened his heart again.
tn This phrase translates the Hebrew word \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 (kaved); see S. R. Driver, Exodus, 53.
tn The construction is another verbal hendiadys: \u05d5\u05b7\u05d9\u05bc\u05b9\u05e1\u05b6\u05e3 \u05dc\u05b7\u05d7\u05b2\u05d8\u05bc\u05b9\u05d0 (vayyosef lakhatto\u2019), literally rendered \u201cand he added to sin.\u201d The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh\u2019s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this \u2013 he was disobeying Yahweh God."}, {"pk": 2826517, "translation": "NET", "book": 2, "chapter": 9, "verse": 35, "text": "So Pharaoh\u2019s heart remained hard, and he did not release the Israelites, as the LORD had predicted through Moses.", "comment": "tn The verb about Pharaoh\u2019s heart in v. 35 is \u05d5\u05b7\u05d9\u05bc\u05b6\u05d7\u05b1\u05d6\u05b7\u05e7 (vayyekhezaq), a Qal preterite: \u201cand it was hardened\u201d or \u201cstrengthened to resist.\u201d This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh\u2019s response was \u05d5\u05b7\u05d9\u05bc\u05b7\u05db\u05b0\u05d1\u05bc\u05b5\u05d3 (vayyakhbed), a Hiphil preterite: \u201cand he hardened [his heart]\u201d or made it stubborn. The use of two descriptions of Pharaoh\u2019s heart in close succession, along with mention of his servants\u2019 heart condition, underscores the growing extent of the problem."}, {"pk": 2826518, "translation": "NET", "book": 2, "chapter": 10, "verse": 1, "text": "The LORD said to Moses, \u201cGo to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display these signs of mine before him,", "comment": "sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel \u2013 the sovereignty of Yahweh.
tn Heb \u201cand Yahweh said.\u201d
tn The verb is \u05e9\u05c1\u05b4\u05ea\u05b4\u05d9 (shiti, \u201cI have put\u201d); it is used here as a synonym for the verb \u05e9\u05c2\u05b4\u05d9\u05dd (sim). Yahweh placed the signs in his midst, where they will be obvious.
tn Heb \u201cin his midst.\u201d"}, {"pk": 2826519, "translation": "NET", "book": 2, "chapter": 10, "verse": 2, "text": "and in order that in the hearing of your son and your grandson you may tell how I made fools of the Egyptians and about my signs that I displayed among them, so that you may know that I am the LORD.\u201d", "comment": "tn The verb \u05d4\u05b4\u05ea\u05b0\u05e2\u05b7\u05dc\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (hit\u2019allalti) is a bold anthropomorphism. The word means to occupy oneself at another\u2019s expense, to toy with someone, which may be paraphrased with \u201cmock.\u201d The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:366-67). Some prefer to translate it as \u201cI have dealt ruthlessly\u201d with Egypt (see U. Cassuto, Exodus, 123).
tn Heb \u201cof Egypt.\u201d The place is put by metonymy for the inhabitants.
tn The word \u201cabout\u201d is supplied to clarify this as another object of the verb \u201cdeclare.\u201d
tn Heb \u201cput\u201d or \u201cplaced.\u201d
tn The form is the perfect tense with vav consecutive, \u05d5\u05b4\u05d9\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b6\u05dd (vida\u2019tem, \u201cand that you might know\u201d). This provides another purpose for God\u2019s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (\u05d5) prefixed; it thus parallels the imperfect that began v. 2 \u2013 \u201cthat you might tell.\u201d
tn The expression is unusual: \u05ea\u05bc\u05b0\u05e1\u05b7\u05e4\u05bc\u05b5\u05e8 \u05d1\u05bc\u05b0\u05d0\u05b8\u05d6\u05b0\u05e0\u05b5\u05d9 (t\u00ffsapper b\u00ff\u2019ozne, \u201c[that] you may declare in the ears of\u201d). The clause explains an additional reason for God\u2019s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God\u2019s great wonders. The expression is highly poetic and intense \u2013 like Ps 44:1, which says, \u201cwe have heard with our ears.\u201d The emphasis would be on the clear teaching, orally, from one generation to another."}, {"pk": 2826520, "translation": "NET", "book": 2, "chapter": 10, "verse": 3, "text": "So Moses and Aaron came to Pharaoh and told him, \u201cThus says the LORD, the God of the Hebrews: \u2018How long do you refuse to humble yourself before me? Release my people so that they may serve me!", "comment": "tn The clause is built on the use of the infinitive construct to express the direct object of the verb \u2013 it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the \u05d4 [hey] prefix after the preposition [see GKC 139 \u00a751.l]) is from the verb \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah). The verb in this stem would mean \u201chumble oneself.\u201d The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.
tn The verb is \u05de\u05b5\u05d0\u05b7\u05e0\u05b0\u05ea\u05bc\u05b8 (me\u2019anta), a Piel perfect. After \u201chow long,\u201d the form may be classified as present perfect (\u201chow long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 \u00a7106.g-h). The use of a verb describing a state or condition may also call for a present translation (\u201chow long do you refuse\u201d) that includes past, present, and potentially future, in keeping with the question \u201chow long.\u201d"}, {"pk": 2826521, "translation": "NET", "book": 2, "chapter": 10, "verse": 4, "text": "But if you refuse to release my people, I am going to bring locusts into your territory tomorrow.", "comment": "tn \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 (hinni) before the active participle \u05de\u05b5\u05d1\u05b4\u05d9\u05d0 (mevi\u2019) is the imminent future construction: \u201cI am about to bring\u201d or \u201cI am going to bring\u201d \u2013 precisely, \u201chere I am bringing.\u201d
tn One of the words for \u201clocusts\u201d in the Bible is \u05d0\u05b7\u05e8\u05b0\u05d1\u05bc\u05b6\u05d4 (\u2019arbeh), which comes from \u05e8\u05b8\u05d1\u05b8\u05d4 (ravah, \u201cto be much, many\u201d). It was used for locusts because of their immense numbers.
tn Heb \u201cwithin your border.\u201d"}, {"pk": 2826522, "translation": "NET", "book": 2, "chapter": 10, "verse": 5, "text": "They will cover the surface of the earth, so that you will be unable to see the ground. They will eat the remainder of what escaped \u2014 what is left over for you \u2014 from the hail, and they will eat every tree that grows for you from the field.", "comment": "tn Heb \u201ceye,\u201d an unusual expression (see v. 15; Num 22:5, 11).
tn The verbs describing the locusts are singular because it is a swarm or plague of locusts. This verb (\u05d5\u05b0\u05db\u05b4\u05e1\u05bc\u05b8\u05d4, v\u00ffkhissah, \u201ccover\u201d) is a Piel perfect with a vav consecutive; it carries the same future nuance as the participle before it.
tn The text has \u05dc\u05b4\u05e8\u05b0\u05d0\u05b9\u05ea \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05d5\u05bc\u05db\u05b7\u05dc (v\u00fflo\u2019 yukhal lir\u2019ot, \u201cand he will not be able to see\u201d). The verb has no expressed subjects. The clause might, therefore, be given a passive translation: \u201cso that [it] cannot be seen.\u201d The whole clause is the result of the previous statement.
sn As the next phrase explains \u201cwhat escaped\u201d refers to what the previous plague did not destroy. The locusts will devour everything, because there will not be much left from the other plagues for them to eat.
tn \u05d4\u05b7\u05e0\u05bc\u05b4\u05e9\u05c1\u05b0\u05d0\u05b6\u05e8\u05b6\u05ea (hannish\u2019eret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning \u201cthat which is left over.\u201d"}, {"pk": 2826523, "translation": "NET", "book": 2, "chapter": 10, "verse": 6, "text": "They will fill your houses, the houses of your servants, and all the houses of Egypt, such as neither your fathers nor your grandfathers have seen since they have been in the land until this day!\u2019\u201d Then Moses turned and went out from Pharaoh.", "comment": "tn The relative pronoun \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) is occasionally used as a comparative conjunction (see GKC 499 \u00a7161.b).
tn Heb \u201che\u201d; the referent (Moses) has been specified in the translation for clarity.
tn Heb \u201cwhich your fathers have not seen, nor your fathers\u2019 fathers.\u201d
tn The Hebrew construction \u05de\u05b4\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b1\u05d9\u05d5\u05b9\u05ea\u05b8\u05dd (miyyom heyotam, \u201cfrom the day of their being\u201d). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, \u201cA Study of the Formula, \u2018Until This Day,\u2019\u201d JBL 82 (1963)."}, {"pk": 2826524, "translation": "NET", "book": 2, "chapter": 10, "verse": 7, "text": "Pharaoh\u2019s servants said to him, \u201cHow long will this man be a menace to us? Release the people so that they may serve the LORD their God. Do you not know that Egypt is destroyed?\u201d", "comment": "tn With the adverb \u05d8\u05b6\u05e8\u05b6\u05dd (terem), the imperfect tense receives a present sense: \u201cDo you not know?\u201d (See GKC 481 \u00a7152.r).
sn The question of Pharaoh\u2019s servants echoes the question of Moses \u2013 \u201cHow long?\u201d Now the servants of Pharaoh are demanding what Moses demanded \u2013 \u201cRelease the people.\u201d They know that the land is destroyed, and they speak of it as Moses\u2019 doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.
tn Heb \u201csnare\u201d (\u05de\u05d5\u05b9\u05e7\u05b5\u05e9\u05c1, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt\u2019s destruction."}, {"pk": 2826525, "translation": "NET", "book": 2, "chapter": 10, "verse": 8, "text": "So Moses and Aaron were brought back to Pharaoh, and he said to them, \u201cGo, serve the LORD your God. Exactly who is going with you?\u201d", "comment": "tn The question is literally \u201cwho and who are the ones going?\u201d (\u05de\u05b4\u05d9 \u05d5\u05b8\u05de\u05b4\u05d9 \u05d4\u05b7\u05d4\u05b9\u05dc\u05b0\u05db\u05b4\u05d9\u05dd, mi vami hahol\u00ffkhim). Pharaoh\u2019s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey."}, {"pk": 2826526, "translation": "NET", "book": 2, "chapter": 10, "verse": 9, "text": "Moses said, \u201cWe will go with our young and our old, with our sons and our daughters, and with our sheep and our cattle we will go, because we are to hold a pilgrim feast for the LORD.\u201d", "comment": "tn Heb \u201cwe have a pilgrim feast (\u05d7\u05b7\u05d2, khag) to Yahweh.\u201d"}, {"pk": 2826527, "translation": "NET", "book": 2, "chapter": 10, "verse": 10, "text": "He said to them, \u201cThe LORD will need to be with you if I release you and your dependents! Watch out! Trouble is right in front of you!", "comment": "sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his \u201cwish\u201d is connected to the next clause \u2013 as he is releasing them, may God help them. S. R. Driver says that in Pharaoh\u2019s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go \u2013 not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: \u201cMay the help of your God be as far from you as I am from giving you permission to go forth with your little ones.\u201d The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.
tn The context of Moses\u2019 list of young and old, sons and daughters, and the contrast with the word for strong \u201cmen\u201d in v. 11 indicates that \u05d8\u05b7\u05e4\u05bc\u05b0\u05db\u05b6\u05dd (tapp\u00ffkhem), often translated \u201clittle ones\u201d or \u201cchildren,\u201d refers to dependent people, noncombatants in general.
tn Heb \u201csee.\u201d
tn Heb \u201cbefore your face.\u201dsn The \u201ctrouble\u201d or \u201cevil\u201d that is before them could refer to the evil that they are devising \u2013 the attempt to escape from Egypt. But that does not make much sense in the sentence \u2013 why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, \u201cDon\u2019t push me too far.\u201d The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh\u2019s god Re\u2019, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them."}, {"pk": 2826528, "translation": "NET", "book": 2, "chapter": 10, "verse": 11, "text": "No! Go, you men only, and serve the LORD, for that is what you want.\u201d Then Moses and Aaron were driven out of Pharaoh\u2019s presence.", "comment": "tn Heb \u201cthey\u201d; the referent (Moses and Aaron) has been specified in the translation for clarity.
tn Heb \u201cnot thus.\u201d
tn The word is \u05d4\u05b7\u05d2\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (hagg\u00ffvarim, \u201cthe strong men\u201d), a word different from the more general one that Pharaoh\u2019s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word \u201conly\u201d has been supplied in the translation to indicate this.
tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 \u00a7135.p).
tn Heb \u201cyou are seeking.\u201d
tn The verb is the Piel preterite, third person masculine singular, meaning \u201cand he drove them out.\u201d But \u201cPharaoh\u201d cannot be the subject of the sentence, for \u201cPharaoh\u201d is the object of the preposition. The subject is not specified, and so the verb can be treated as passive."}, {"pk": 2826529, "translation": "NET", "book": 2, "chapter": 10, "verse": 12, "text": "The LORD said to Moses, \u201cExtend your hand over the land of Egypt for the locusts, that they may come up over the land of Egypt and eat everything that grows in the ground, everything that the hail has left.\u201d", "comment": "tn The preposition \u05d1\u05bc\u05b0 (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as \u201cwith the locusts,\u201d meaning that the locusts were thought to be implicit in Moses\u2019 lifting up of his hand. However, BDB prefers to change the preposition to \u05dc\u05b0 (lamed).
tn The noun \u05e2\u05b5\u05e9\u05c2\u05bc\u05b6\u05d1 (\u2019esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general."}, {"pk": 2826530, "translation": "NET", "book": 2, "chapter": 10, "verse": 13, "text": "So Moses extended his staff over the land of Egypt, and then the LORD brought an east wind on the land all that day and all night. The morning came, and the east wind had brought up the locusts!", "comment": "tn The text does not here use ordinary circumstantial clause constructions; rather, Heb \u201cthe morning was, and the east wind carried the locusts.\u201d It clearly means \u201cwhen it was morning,\u201d but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience \u2013 and at morning, the locusts are there!
tn The verb \u05e0\u05b8\u05d4\u05b7\u05d2 (nahag) means \u201cdrive, conduct.\u201d It is elsewhere used for driving sheep, leading armies, or leading in processions.
tn The clause begins \u05d5\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 (va\u2019adonay [vayhvah], \u201cNow Yahweh\u2026.\u201d). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.
tn Heb \u201cand all the night.\u201d
tn The verb here is a past perfect, indicting that the locusts had arrived before the day came."}, {"pk": 2826531, "translation": "NET", "book": 2, "chapter": 10, "verse": 14, "text": "The locusts went up over all the land of Egypt and settled down in all the territory of Egypt. It was very severe; there had been no locusts like them before, nor will there be such ever again.", "comment": "tn Heb \u201cafter them.\u201d
tn Heb \u201cborder.\u201d
tn This is an interpretive translation. The clause simply has \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 \u05de\u05b0\u05d0\u05b9\u05d3 (kaved m\u00ff\u2019od), the stative verb with the adverb \u2013 \u201cit was very heavy.\u201d The description prepares for the following statement about the uniqueness of this locust infestation."}, {"pk": 2826532, "translation": "NET", "book": 2, "chapter": 10, "verse": 15, "text": "They covered the surface of all the ground, so that the ground became dark with them, and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.", "comment": "tn Heb \u201cand they covered.\u201d
tn Heb \u201ceye,\u201d an unusual expression (see v. 5; Num 22:5, 11).
tn The verb is \u05d5\u05b7\u05ea\u05bc\u05b6\u05d7\u05b0\u05e9\u05c1\u05b7\u05da\u05b0 (vattekhshakh, \u201cand it became dark\u201d). The idea is that the ground had the color of the swarms of locusts that covered it."}, {"pk": 2826533, "translation": "NET", "book": 2, "chapter": 10, "verse": 16, "text": "Then Pharaoh quickly summoned Moses and Aaron and said, \u201cI have sinned against the LORD your God and against you!", "comment": "sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here \u2013 he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.
sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness \u2013 but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness \u201conly this time.\u201d
tn The Piel preterite \u05d5\u05b7\u05d9\u05b0\u05de\u05b7\u05d4\u05b5\u05e8 (vaymaher) could be translated \u201cand he hastened,\u201d but here it is joined with the following infinitive construct to form the hendiadys. \u201cHe hurried to summon\u201d means \u201cHe summoned quickly.\u201d"}, {"pk": 2826534, "translation": "NET", "book": 2, "chapter": 10, "verse": 17, "text": "So now, forgive my sin this time only, and pray to the LORD your God that he would only take this death away from me.\u201d", "comment": "sn Pharaoh\u2019s double emphasis on \u201conly\u201d uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.
sn \u201cDeath\u201d is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows."}, {"pk": 2826535, "translation": "NET", "book": 2, "chapter": 10, "verse": 18, "text": "Moses went out from Pharaoh and prayed to the LORD,", "comment": "tn Heb \u201cand he\u201d; the referent (Moses) has been specified in the translation for clarity.
tn Heb \u201cand he went out.\u201d"}, {"pk": 2826536, "translation": "NET", "book": 2, "chapter": 10, "verse": 19, "text": "and the LORD turned a very strong west wind, and it picked up the locusts and blew them into the Red Sea. Not one locust remained in all the territory of Egypt.", "comment": "tn Or perhaps \u201csea wind,\u201d i.e., a wind off the Mediterranean.
tn The Hebrew name here is \u05d9\u05b7\u05dd\u05be\u05e1\u05d5\u05bc\u05e3 (Yam Suf), sometimes rendered \u201cReed Sea\u201d or \u201cSea of Reeds.\u201d The word \u05e1\u05d5\u05bc\u05e3 is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used \u201cRed Sea,\u201d which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa). sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit."}, {"pk": 2826537, "translation": "NET", "book": 2, "chapter": 10, "verse": 20, "text": "But the LORD hardened Pharaoh\u2019s heart, and he did not release the Israelites."}, {"pk": 2826538, "translation": "NET", "book": 2, "chapter": 10, "verse": 21, "text": "The LORD said to Moses, \u201cExtend your hand toward heaven so that there may be darkness over the land of Egypt, a darkness so thick it can be felt.\u201d", "comment": "tn Or \u201cthe sky\u201d (also in the following verse). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context.
tn The Hebrew term \u05de\u05d5\u05bc\u05e9\u05c1 (mush) means \u201cto feel.\u201d The literal rendering would be \u201cso that one may feel darkness.\u201d The image portrays an oppressive darkness; it was sufficiently thick to possess the appearance of substance, although it was just air (B. Jacob, Exodus, 286).
sn The ninth plague is that darkness fell on all the land \u2013 except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague (Rev 8:1). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27\u201329). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2; Zeph 1:15). It is particularly significant in that Egypt\u2019s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt\u2019s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).
sn The verb form is the jussive with the sequential vav \u2013 \u05d5\u05b4\u05d9\u05d4\u05b4\u05d9 \u05d7\u05b9\u05e9\u05c1\u05b6\u05da\u05b0 (vihi khoshekh). B. Jacob (Exodus, 286) notes this as the only instance where Scripture says, \u201cLet there be darkness\u201d (although it is subordinated as a purpose clause; cf. Gen 1:3). Isa 45:7 alluded to this by saying, \u201cwho created light and darkness.\u201d"}, {"pk": 2826539, "translation": "NET", "book": 2, "chapter": 10, "verse": 22, "text": "So Moses extended his hand toward heaven, and there was absolute darkness throughout the land of Egypt for three days.", "comment": "sn S. R. Driver says, \u201cThe darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind\u2026which blows in intermittently\u2026\u201d (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.
tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 \u00a7133.i)."}, {"pk": 2826540, "translation": "NET", "book": 2, "chapter": 10, "verse": 23, "text": "No one could see another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.", "comment": "tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.
tn Heb \u201ca man\u2026his brother.\u201d"}, {"pk": 2826541, "translation": "NET", "book": 2, "chapter": 10, "verse": 24, "text": "Then Pharaoh summoned Moses and said, \u201cGo, serve the LORD \u2014 only your flocks and herds will be detained. Even your families may go with you.\u201d", "comment": "tn Or \u201cdependents.\u201d The term is often translated \u201cyour little ones,\u201d but as mentioned before (10:10), this expression in these passages takes in women and children and other dependents. Pharaoh will now let all the people go, but he intends to detain the cattle to secure their return."}, {"pk": 2826542, "translation": "NET", "book": 2, "chapter": 10, "verse": 25, "text": "But Moses said, \u201cWill you also provide us with sacrifices and burnt offerings that we may present them to the LORD our God?", "comment": "tn The form here is \u05d5\u05b0\u05e2\u05b8\u05e9\u05c2\u05bc\u05b4\u05d9\u05e0\u05d5\u05bc (v\u00ff\u2019asinu), the Qal perfect with a vav (\u05d5) consecutive \u2013 \u201cand we will do.\u201d But the verb means \u201cdo\u201d in the sacrificial sense \u2013 prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.
tn Heb \u201cgive into our hand.\u201d
tn B. Jacob (Exodus, 287) shows that the intent of Moses in using \u05d2\u05bc\u05b7\u05dd (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision."}, {"pk": 2826543, "translation": "NET", "book": 2, "chapter": 10, "verse": 26, "text": "Our livestock must also go with us! Not a hoof is to be left behind! For we must take these animals to serve the LORD our God. Until we arrive there, we do not know what we must use to serve the LORD.\u201d", "comment": "sn Moses gives an angry but firm reply to Pharaoh\u2019s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.
tn This is the obligatory imperfect nuance. They were obliged to take the animals if they were going to sacrifice, but more than that, since they were not coming back, they had to take everything.
tn The same modal nuance applies to this verb.
tn Heb \u201cfrom it,\u201d referring collectively to the livestock."}, {"pk": 2826544, "translation": "NET", "book": 2, "chapter": 10, "verse": 27, "text": "But the LORD hardened Pharaoh\u2019s heart, and he was not willing to release them."}, {"pk": 2826545, "translation": "NET", "book": 2, "chapter": 10, "verse": 28, "text": "Pharaoh said to him, \u201cGo from me! Watch out for yourself! Do not appear before me again, for when you see my face you will die!\u201d", "comment": "tn The construction is \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd \u05e8\u05b0\u05d0\u05b9\u05ea\u05b0\u05da\u05b8 (b\u00ffyom r\u00ff\u2019ot\u00ffkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. \u201cIn the day of your seeing\u201d is \u201cwhen you see.\u201d
tn Heb \u201cadd to see my face.\u201d The construction uses a verbal hendiadys: \u201cdo not add to see\u201d (\u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b9\u05e1\u05b6\u05e3 \u05e8\u05b0\u05d0\u05d5\u05b9\u05ea, \u2019al-toseph r\u00ff\u2019ot), meaning \u201cdo not see again.\u201d The phrase \u201csee my face\u201d means \u201ccome before me\u201d or \u201cappear before me.\u201d
tn The expression is \u05dc\u05b5\u05da\u05b0 \u05de\u05b5\u05e2\u05b8\u05dc\u05b8\u05d9 (lekh me\u2019alay, \u201cgo from on me\u201d) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, \u00a7288)."}, {"pk": 2826546, "translation": "NET", "book": 2, "chapter": 10, "verse": 29, "text": "Moses said, \u201cAs you wish! I will not see your face again.\u201d", "comment": "tn Heb \u201cThus you have spoken.\u201d
tn This is a verbal hendiadys construction: \u201cI will not add again [to] see.\u201d"}, {"pk": 2826547, "translation": "NET", "book": 2, "chapter": 11, "verse": 1, "text": "The LORD said to Moses, \u201cI will bring one more plague on Pharaoh and on Egypt; after that he will release you from this place. When he releases you, he will drive you out completely from this place.", "comment": "sn The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment \u2013 \u201clet my son go, or I will kill your son.\u201d The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3). Then there is the announcement to Pharaoh (vv. 4\u20138). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh\u2019s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter 11. A change like that is unwarranted, and without support. It may be that vv. 1\u20133 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24\u201329 took place. Another possibility, supported by usage in Akkadian, is that the expression \u201csee my face\u201d (and in v. 29 \u201csee your face\u201d) has to do with seeking to have an official royal audience (W. H. C. Propp, Exodus 1\u201318 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.
tn The words are emphatic: \u05d2\u05bc\u05b8\u05e8\u05b5\u05e9\u05c1 \u05d9\u05b0\u05d2\u05b8\u05e8\u05b5\u05e9\u05c1 (garesh y\u00ffgaresh). The Piel verb means \u201cto drive out, expel.\u201d With the infinitive absolute it says that Pharaoh \u201cwill drive you out vigorously.\u201d He will be glad to be rid of you \u2013 it will be a total expulsion.
tn The expression \u05db\u05bc\u05b0\u05e9\u05c2\u05bc\u05b7\u05dc\u05bc\u05b0\u05d7\u05d5\u05b9 \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (k\u00ffsall\u00ffkho kalah) is difficult. It seems to say, \u201cas/when he releases [you] altogether.\u201d The LXX has \u201cand when he sends you forth with everything.\u201d Tg. Onq. and modern translators make kala adverbial, \u201ccompletely\u201d or \u201caltogether.\u201d B. S. Childs follows an emendation to read, \u201cas one sends away a bride\u201d (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it \u201cin the manner of one\u2019s sending away a kallah [a slave purchased to be one\u2019s daughter-in-law]\u201d (\u201cExodus,\u201d EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning \u201cwhen he releases [you] altogether,\u201d i.e., with all your people and your livestock."}, {"pk": 2826548, "translation": "NET", "book": 2, "chapter": 11, "verse": 2, "text": "Instruct the people that each man and each woman is to request from his or her neighbor items of silver and gold.\u201d", "comment": "tn Heb \u201cSpeak now in the ears of the people.\u201d The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.
tn The verb translated \u201crequest\u201d is \u05d5\u05b0\u05d9\u05b4\u05e9\u05c1\u05b0\u05d0\u05b2\u05dc\u05d5\u05bc (v\u00ffyish\u2019alu), the Qal jussive: \u201clet them ask.\u201d This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply \u201cask\u201d; it might have something of the idea of \u201cimplore\u201d (see also its use in the naming of Samuel, who was \u201casked\u201d from Yahweh [1 Sam 1:20]).
tn \u201ceach man is to request from his neighbor and each woman from her neighbor.\u201dsn Here neighbor refers to Egyptian neighbors, who are glad to see them go (12:33) and so willingly give their jewelry and vessels.
sn See D. Skinner, \u201cSome Major Themes of Exodus,\u201d Mid-America Theological Journal 1 (1977): 31-42."}, {"pk": 2826549, "translation": "NET", "book": 2, "chapter": 11, "verse": 3, "text": "(Now the LORD granted the people favor with the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh\u2019s servants and by the Egyptian people.)", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cin the eyes of the servants of Pharaoh and in the eyes of the people.\u201d In the translation the word \u201cEgyptian\u201d has been supplied to clarify that the Egyptians and not the Israelites are meant here.sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses\u2019 miracles and his power with Pharaoh. Moses was great in stature \u2013 powerful and influential."}, {"pk": 2826550, "translation": "NET", "book": 2, "chapter": 11, "verse": 4, "text": "Moses said, \u201cThus says the LORD: \u2018About midnight I will go throughout Egypt,", "comment": "tn Heb \u201cabout the middle of the night.\u201d
tn Heb \u201cI will go out in the midst of Egypt.\u201d"}, {"pk": 2826551, "translation": "NET", "book": 2, "chapter": 11, "verse": 5, "text": "and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle.", "comment": "sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re\u2019s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next \u201cson of Re.\u201d Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, \u201cEgypt,\u201d Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out."}, {"pk": 2826552, "translation": "NET", "book": 2, "chapter": 11, "verse": 6, "text": "There will be a great cry throughout the whole land of Egypt, such as there has never been, nor ever will be again.", "comment": "tn Heb \u201cand like it it will not add.\u201d
tn Heb \u201cwhich like it there has never been.\u201d"}, {"pk": 2826553, "translation": "NET", "book": 2, "chapter": 11, "verse": 7, "text": "But against any of the Israelites not even a dog will bark against either people or animals, so that you may know that the LORD distinguishes between Egypt and Israel.\u2019", "comment": "tn The verb \u05e4\u05bc\u05b8\u05dc\u05b8\u05d4 (palah) in Hiphil means \u201cto set apart, make separate, make distinct.\u201d See also Exod 8:22 (18 HT); 9:4; 33:16.
tn Or perhaps \u201cgrowl\u201d; Heb \u201cnot a dog will sharpen his tongue.\u201d The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either \u2013 not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, \u201cRemarks on Keret 114b \u2013 136a,\u201d JNSL 11 [1983]: 75).
tn Heb \u201cagainst man or beast.\u201d"}, {"pk": 2826554, "translation": "NET", "book": 2, "chapter": 11, "verse": 8, "text": "All these your servants will come down to me and bow down to me, saying, \u2018Go, you and all the people who follow you,\u2019 and after that I will go out.\u201d Then Moses went out from Pharaoh in great anger.", "comment": "tn Heb \u201cthat are at your feet.\u201d
sn Moses\u2019 anger is expressed forcefully. \u201cHe had appeared before Pharaoh a dozen times either as God\u2019s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help\u201d (B. Jacob, Exodus, 289-90).
tn Heb \u201cand he\u201d; the referent (Moses) has been specified in the translation for clarity."}, {"pk": 2826555, "translation": "NET", "book": 2, "chapter": 11, "verse": 9, "text": "The LORD said to Moses, \u201cPharaoh will not listen to you, so that my wonders may be multiplied in the land of Egypt.\u201d", "comment": "sn The thought is essentially the same as in Exod 7:3\u20134, but the wonders, or portents, here refer to what is yet to be done in Egypt."}, {"pk": 2826556, "translation": "NET", "book": 2, "chapter": 11, "verse": 10, "text": "So Moses and Aaron did all these wonders before Pharaoh, but the LORD hardened Pharaoh\u2019s heart, and he did not release the Israelites from his land."}, {"pk": 2826557, "translation": "NET", "book": 2, "chapter": 12, "verse": 1, "text": "The LORD said to Moses and Aaron in the land of Egypt,", "comment": "tn Heb \u201cand Yahweh said.\u201d
tn Heb \u201csaying.\u201d
sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1\u201328), the night of farewell and departure (12:29\u201342), slaves and strangers (12:43\u201351), and the laws of the firstborn (13:1\u201316). In this immediate section there is the institution of the Passover itself (12:1\u201313), then the Unleavened Bread (12:14\u201320), and then the report of the response of the people (12:21\u201328)."}, {"pk": 2826558, "translation": "NET", "book": 2, "chapter": 12, "verse": 2, "text": "\u201cThis month is to be your beginning of months; it will be your first month of the year.", "comment": "sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year \u2013 that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other."}, {"pk": 2826559, "translation": "NET", "book": 2, "chapter": 12, "verse": 3, "text": "Tell the whole community of Israel, \u2018In the tenth day of this month they each must take a lamb for themselves according to their families \u2014 a lamb for each household.", "comment": "tn Heb \u201cand they will take for them a man a lamb.\u201d This is clearly a distributive, or individualizing, use of \u201cman.\u201d
tn The \u05e9\u05c2\u05bc\u05b6\u05d4 (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.
tn Heb \u201chouse\u201d (also at the beginning of the following verse).
tn Heb \u201caccording to the house of their fathers.\u201d The expression \u201chouse of the father\u201d is a common expression for a family. sn The Passover was to be a domestic institution. Each lamb was to be shared by family members."}, {"pk": 2826560, "translation": "NET", "book": 2, "chapter": 12, "verse": 4, "text": "If any household is too small for a lamb, the man and his next-door neighbor are to take a lamb according to the number of people \u2014 you will make your count for the lamb according to how much each one can eat.", "comment": "sn Later Judaism ruled that \u201ctoo small\u201d meant fewer than ten (S. R. Driver, Exodus, 88).
tn Heb \u201cwho is near to his house.\u201d
tn Heb \u201c[every] man according to his eating.\u201dsn The reference is normally taken to mean whatever each person could eat. B. Jacob (Exodus, 299) suggests, however, that the reference may not be to each individual person\u2019s appetite, but to each family. Each man who is the head of a household was to determine how much his family could eat, and this in turn would determine how many families shared the lamb.
tn The clause uses the comparative min (\u05de\u05b4\u05df) construction: \u05d9\u05b4\u05de\u05b0\u05e2\u05b7\u05d8 \u05d4\u05b7\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea \u05de\u05b4\u05d4\u05b0\u05d9\u05b9\u05ea \u05de\u05b4\u05e9\u05c2\u05bc\u05b6\u05d4 (yim\u2019at habbayit mihyot miseh, \u201cthe house is small from being from a lamb,\u201d or \u201ctoo small for a lamb\u201d). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 \u00a7133.c.
tn Heb \u201che and his neighbor\u201d; the referent (the man) has been specified in the translation for clarity.
tn The construction uses a perfect tense with a vav (\u05d5) consecutive after a conditional clause: \u201cif the household is too small\u2026then he and his neighbor will take.\u201d"}, {"pk": 2826561, "translation": "NET", "book": 2, "chapter": 12, "verse": 5, "text": "Your lamb must be perfect, a male, one year old; you may take it from the sheep or from the goats.", "comment": "tn The Hebrew word \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (tamim) means \u201cperfect\u201d or \u201cwhole\u201d or \u201ccomplete\u201d in the sense of not having blemishes and diseases \u2013 no physical defects. The rules for sacrificial animals applied here (see Lev 22:19\u201321; Deut 17:1).
tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb\u2019s object \u201cit\u201d is supplied from the context.
tn The construction has: \u201c[The] lamb\u2026will be to you.\u201d This may be interpreted as a possessive use of the lamed, meaning, \u201c[the] lamb\u2026you have\u201d (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.
tn The idiom says \u201ca son of a year\u201d (\u05d1\u05bc\u05b6\u05df\u05be\u05e9\u05c1\u05b8\u05e0\u05b8\u05d4, ben shanah), meaning a \u201cyearling\u201d or \u201cone year old\u201d (see GKC 418 \u00a7128.v)."}, {"pk": 2826562, "translation": "NET", "book": 2, "chapter": 12, "verse": 6, "text": "You must care for it until the fourteenth day of this month, and then the whole community of Israel will kill it around sundown.", "comment": "tn Heb \u201call the assembly of the community.\u201d This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal.
tn The text has \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05dc\u05b8\u05db\u05b6\u05dd \u05dc\u05b0\u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b6\u05e8\u05b6\u05ea (v\u00ffhaya lakem l\u00ffmishmeret, \u201cand it will be for you for a keeping\u201d). This noun stresses the activity of watching over or caring for something, probably to keep it in its proper condition for its designated use (see 16:23, 32\u201334).
tn Heb \u201cbetween the two evenings\u201d or \u201cbetween the two settings\u201d (\u05d1\u05bc\u05b5\u05d9\u05df \u05d4\u05b8\u05e2\u05b7\u05e8\u05b0\u05d1\u05bc\u05b8\u05d9\u05b4\u05dd, ben ha\u2019arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says \u201cbetween the two suns,\u201d which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first \u201cevening\u201d would be the time between sunset and the appearance of the crescent moon, and the second \u201cevening\u201d the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 \u2013 \u201cat the going down of the sun\u201d). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. \u2013 anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps."}, {"pk": 2826563, "translation": "NET", "book": 2, "chapter": 12, "verse": 7, "text": "They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it."}, {"pk": 2826564, "translation": "NET", "book": 2, "chapter": 12, "verse": 8, "text": "They will eat the meat the same night; they will eat it roasted over the fire with bread made without yeast and with bitter herbs.", "comment": "tn Heb \u201cthis night.\u201d
sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called \u201cthe bread of affliction,\u201d which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so \u201cunleavened bread\u201d \u2013 bread made without yeast \u2013 was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91)."}, {"pk": 2826565, "translation": "NET", "book": 2, "chapter": 12, "verse": 9, "text": "Do not eat it raw or boiled in water, but roast it over the fire with its head, its legs, and its entrails.", "comment": "sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow."}, {"pk": 2826566, "translation": "NET", "book": 2, "chapter": 12, "verse": 10, "text": "You must leave nothing until morning, but you must burn with fire whatever remains of it until morning."}, {"pk": 2826567, "translation": "NET", "book": 2, "chapter": 12, "verse": 11, "text": "This is how you are to eat it \u2014 dressed to travel, your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the LORD\u2019S Passover.", "comment": "tn The meaning of \u05e4\u05bc\u05b6\u05e1\u05b7\u05d7 (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means \u201cto halt, leap, limp, stumble.\u201d See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means \u201cto appease, make soft, placate\u201d; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of \u201cto protect\u201d; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh\u2019s passing over or through.
tn Heb \u201cyour loins girded.\u201d"}, {"pk": 2826568, "translation": "NET", "book": 2, "chapter": 12, "verse": 12, "text": "I will pass through the land of Egypt in the same night, and I will attack all the firstborn in the land of Egypt, both of humans and of animals, and on all the gods of Egypt I will execute judgment. I am the LORD.", "comment": "tn Heb \u201cfrom man and to beast.\u201d
tn The phrase \u05d0\u05b6\u05e2\u05b1\u05e9\u05c2\u05b6\u05d4 \u05e9\u05c1\u05b0\u05e4\u05b8\u05d8\u05b4\u05d9\u05dd (\u2019e\u2019eseh sh\u00fffatim) is \u201cI will do judgments.\u201d The statement clearly includes what had begun in Exod 6:1. But the statement that God would judge the gods of Egypt is appropriately introduced here (see also Num 33:4) because with the judgment on Pharaoh and the deliverance from bondage, Yahweh would truly show himself to be the one true God. Thus, \u201cI am Yahweh\u201d is fitting here (see B. Jacob, Exodus, 312).
tn The verb \u05d5\u05b0\u05e2\u05b8\u05d1\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ff\u2019avarti) is a Qal perfect with vav (\u05d5) consecutive, announcing the future action of God in bringing judgment on the land. The word means \u201cpass over, across, through.\u201d This verb provides a contextual motive for the name \u201cPassover.\u201d
tn The verb \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah) means \u201cto strike, smite, attack\u201d; it does not always mean \u201cto kill,\u201d but that is obviously its outcome in this context. This is also its use in 2:12, describing how Moses killed the Egyptian and buried him in the sand.
tn Heb \u201cthis night.\u201d"}, {"pk": 2826569, "translation": "NET", "book": 2, "chapter": 12, "verse": 13, "text": "The blood will be a sign for you on the houses where you are, so that when I see the blood I will pass over you, and this plague will not fall on you to destroy you when I attack the land of Egypt.", "comment": "sn For additional discussions, see W. H. Elder, \u201cThe Passover,\u201d RevExp 74 (1977): 511-22; E. Nutz, \u201cThe Passover,\u201d BV 12 (1978): 23-28; H. M. Kamsler, \u201cThe Blood Covenant in the Bible,\u201d Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, \u201cThe Theology of the Book of Exodus: A Reflection on Exodus 12:12,\u201d SwJT 20 (1977): 59-68; and M. Gilula, \u201cThe Smiting of the First-Born: An Egyptian Myth?\u201d TA 4 (1977): 94-85.
tn Both of the verbs for seeing and passing over are perfect tenses with vav (\u05d5) consecutives: \u05d5\u05bc\u05e4\u05b8\u05e1\u05b7\u05d7\u05b0\u05ea\u05bc\u05b4\u05d9\u2026\u05d5\u05b0\u05e8\u05b8\u05d0\u05b4\u05d9\u05ea\u05b4\u05d9 (v\u00ffra\u2019iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius\u2019s description of perfect consecutives in the protasis and apodosis (GKC 494 \u00a7159.g).
tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 \u201cpass through, by, over.\u201d Isa 31:5 says, \u201cJust as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.\u201d The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as \u201cto limp\u201d found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.
tn The word \u201cplague\u201d (\u05e0\u05b6\u05d2\u05b6\u05e3, negef) is literally \u201ca blow\u201d or \u201ca striking.\u201d It usually describes a calamity or affliction given to those who have aroused God\u2019s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).
tn Heb \u201cfor destruction.\u201d The form \u05de\u05b7\u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05ea (mashkhit) is the Hiphil participle of \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat). The word itself is a harsh term; it was used to describe Yahweh\u2019s destruction of Sodom and Gomorrah (Gen 13:10).
tn \u05d1\u05bc\u05b0\u05d4\u05b7\u05db\u05bc\u05b9\u05ea\u05b4\u05d9 (b\u00ffhakkoti) is the Hiphil infinitive construct from \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive \u2013 the subject of this temporal clause. It is also used in 12:12."}, {"pk": 2826570, "translation": "NET", "book": 2, "chapter": 12, "verse": 14, "text": "This day will become a memorial for you, and you will celebrate it as a festival to the LORD \u2014 you will celebrate it perpetually as a lasting ordinance.", "comment": "tn Heb \u201cand this day will be.\u201d
tn Two expressions show that this celebration was to be kept perpetually: the line has \u201cfor your generations, [as] a statute forever.\u201d \u201cGenerations\u201d means successive generations (S. R. Driver, Exodus, 94). \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u2019olam) means \u201cever, forever, perpetual\u201d \u2013 no end in sight.
tn The verb \u05d5\u05b0\u05d7\u05b7\u05d2\u05bc\u05b9\u05ea\u05b6\u05dd (v\u00ffkhaggotem), a perfect tense with the vav (\u05d5) consecutive to continue the instruction, is followed by the cognate accusative \u05d7\u05b7\u05d2 (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.
tn The expression \u201cwill be for a memorial\u201d means \u201cwill become a memorial.\u201dsn The instruction for the unleavened bread (vv. 14\u201320) begins with the introduction of the memorial (\u05d6\u05b4\u05db\u05bc\u05b8\u05e8\u05d5\u05b9\u05df [zikkaron] from \u05d6\u05b8\u05db\u05b7\u05e8 [zakhar]). The reference is to the fifteenth day of the month, the beginning of the Feast of Unleavened Bread. B. Jacob (Exodus, 315) notes that it refers to the death blow on Egypt, but as a remembrance had to be held on the next day, not during the night. He also notes that this was the origin of \u201cthe Day of the Lord\u201d (\u201cthe Day of Yahweh\u201d), which the prophets predicted as the day of the divine battle. On it the enemy would be wiped out. For further information, see B. S. Childs, Memory and Tradition in Israel (SBT). The point of the word \u201cremember\u201d in Hebrew is not simply a recollection of an event, but a reliving of it, a reactivating of its significance. In covenant rituals \u201cremembrance\u201d or \u201cmemorial\u201d is designed to prompt God and worshiper alike to act in accordance with the covenant. Jesus brought the motif forward to the new covenant with \u201cthis do in remembrance of me.\u201d"}, {"pk": 2826571, "translation": "NET", "book": 2, "chapter": 12, "verse": 15, "text": "For seven days you must eat bread made without yeast. Surely on the first day you must put away yeast from your houses because anyone who eats bread made with yeast from the first day to the seventh day will be cut off from Israel.", "comment": "tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.
tn The etymology of \u05de\u05b7\u05e6\u05bc\u05d5\u05b9\u05ea (matsot, \u201cunleavened bread,\u201d i.e., \u201cbread made without yeast\u201d) is uncertain. Suggested connections to known verbs include \u201cto squeeze, press,\u201d \u201cto depart, go out,\u201d \u201cto ransom,\u201d or to an Egyptian word \u201cfood, cake, evening meal.\u201d For a more detailed study of \u201cunleavened bread\u201d and related matters such as \u201cyeast\u201d or \u201cleaven,\u201d see A. P. Ross, NIDOTTE 4:448-53.
tn Or \u201cyou will eat.\u201d The statement stresses their obligation \u2013 they must eat unleavened bread and avoid all leaven.
tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).
tn Heb \u201cevery eater of leavened bread.\u201d The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 \u00a7116.w).
tn The verb \u05d5\u05b0\u05e0\u05b4\u05db\u05b0\u05e8\u05b0\u05ea\u05b8\u05d4 (v\u00ffnikhr\u00fftah) is the Niphal perfect with the vav (\u05d5) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that \u201cthat soul [the verb is feminine] will be cut off.\u201d The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (\u201cmay be cut off\u201d) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 \u00a7112.mm).sn In Lev 20:3, 5\u20136, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that \u201cone who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings\u201d (Exodus [JPSTC], 58)."}, {"pk": 2826572, "translation": "NET", "book": 2, "chapter": 12, "verse": 16, "text": "On the first day there will be a holy convocation, and on the seventh day there will be a holy convocation for you. You must do no work of any kind on them, only what every person will eat \u2014 that alone may be prepared for you.", "comment": "sn This refers to an assembly of the people at the sanctuary for religious purposes. The word \u201cconvocation\u201d implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.
tn Heb \u201call/every work will not be done.\u201d The word refers primarily to the work of one\u2019s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as \u201cno manner of work shall be done\u201d (GKC 478-79 \u00a7152.b)."}, {"pk": 2826573, "translation": "NET", "book": 2, "chapter": 12, "verse": 17, "text": "So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance.", "comment": "tn Heb \u201con the bone of this day.\u201d The expression means \u201cthe substance of the day,\u201d the day itself, the very day (S. R. Driver, Exodus, 95).
tn The word is \u201carmies\u201d or \u201cdivisions\u201d (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.
tn See Exod 12:14."}, {"pk": 2826574, "translation": "NET", "book": 2, "chapter": 12, "verse": 18, "text": "In the first month, from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening.", "comment": "tn \u201cmonth\u201d has been supplied."}, {"pk": 2826575, "translation": "NET", "book": 2, "chapter": 12, "verse": 19, "text": "For seven days yeast must not be found in your houses, for whoever eats what is made with yeast \u2014 that person will be cut off from the community of Israel, whether a foreigner or one born in the land.", "comment": "tn Or \u201calien\u201d; or \u201cstranger.\u201d
tn \u201cSeven days\u201d is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, \u00a756).
tn The term is \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh), often translated \u201csoul.\u201d It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb \u201cbe cut off.\u201d"}, {"pk": 2826576, "translation": "NET", "book": 2, "chapter": 12, "verse": 20, "text": "You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.\u2019\u201d"}, {"pk": 2826577, "translation": "NET", "book": 2, "chapter": 12, "verse": 21, "text": "Then Moses summoned all the elders of Israel, and told them, \u201cGo and select for yourselves a lamb or young goat for your families, and kill the Passover animals.", "comment": "tn The word \u201canimals\u201d is added to avoid giving the impression in English that the Passover festival itself is the object of \u201ckill.\u201d
tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase \u201ca lamb or young goat\u201d is used in the translation.
tn Heb \u201cdraw out and take.\u201d The verb has in view the need \u201cto draw out\u201d a lamb or goat selected from among the rest of the flock."}, {"pk": 2826578, "translation": "NET", "book": 2, "chapter": 12, "verse": 22, "text": "Take a branch of hyssop, dip it in the blood that is in the basin, and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out the door of his house until morning.", "comment": "sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, \u201cHyssop,\u201d PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.
tn The Greek and the Vulgate translate \u05e1\u05b7\u05e3 (saf, \u201cbasin\u201d) as \u201cthreshold.\u201d W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (\u201cExodus,\u201d EBC 2:376).
tn Heb \u201cand you, you shall not go out, a man from the door of his house.\u201d This construction puts stress on prohibiting absolutely everyone from going out."}, {"pk": 2826579, "translation": "NET", "book": 2, "chapter": 12, "verse": 23, "text": "For the LORD will pass through to strike Egypt, and when he sees the blood on the top of the doorframe and the two side posts, then the LORD will pass over the door, and he will not permit the destroyer to enter your houses to strike you.", "comment": "tn \u201cyou\u201d has been supplied.
tn Here the form is the Hiphil participle with the definite article. Gesenius says this is now to be explained as \u201cthe destroyer\u201d although some take it to mean \u201cdestruction\u201d (GKC 406 \u00a7126.m, n. 1).
tn The first of the two clauses begun with perfects and vav consecutives may be subordinated to form a temporal clause: \u201cand he will see\u2026and he will pass over,\u201d becomes \u201cwhen he sees\u2026he will pass over.\u201d"}, {"pk": 2826580, "translation": "NET", "book": 2, "chapter": 12, "verse": 24, "text": "You must observe this event as an ordinance for you and for your children forever."}, {"pk": 2826581, "translation": "NET", "book": 2, "chapter": 12, "verse": 25, "text": "When you enter the land that the LORD will give to you, just as he said, you must observe this ceremony.", "comment": "tn The verb used here and at the beginning of v. 24 is \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar); it can be translated \u201cwatch, keep, protect,\u201d but in this context the point is to \u201cobserve\u201d the religious customs and practices set forth in these instructions."}, {"pk": 2826582, "translation": "NET", "book": 2, "chapter": 12, "verse": 26, "text": "When your children ask you, \u2018What does this ceremony mean to you?\u2019 \u2014", "comment": "tn Heb \u201cwhat is this service to you?\u201d"}, {"pk": 2826583, "translation": "NET", "book": 2, "chapter": 12, "verse": 27, "text": "then you will say, \u2018It is the sacrifice of the LORD\u2019s Passover, when he passed over the houses of the Israelites in Egypt, when he struck Egypt and delivered our households.\u2019\u201d The people bowed down low to the ground,", "comment": "sn This expression \u201cthe sacrifice of Yahweh\u2019s Passover\u201d occurs only here. The word \u05d6\u05b6\u05d1\u05b7\u05d7 (zevakh) means \u201cslaughtering\u201d and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.
tn The two verbs form a verbal hendiadys: \u201cand the people bowed down and they worshiped.\u201d The words are synonymous, and so one is taken as the adverb for the other.
tn The verb means \u201cto strike, smite, plague\u201d; it is the same verb that has been used throughout this section (\u05e0\u05b8\u05d2\u05b7\u05e3, nagaf). Here the construction is the infinitive construct in a temporal clause."}, {"pk": 2826584, "translation": "NET", "book": 2, "chapter": 12, "verse": 28, "text": "and the Israelites went away and did exactly as the LORD had commanded Moses and Aaron.", "comment": "tn Heb \u201cwent away and did as the Lord had commanded Moses and Aaron, so they did.\u201d The final phrase \u201cso they did,\u201d which is somewhat redundant in English, has been represented in the translation by the adverb \u201cexactly.\u201d"}, {"pk": 2826585, "translation": "NET", "book": 2, "chapter": 12, "verse": 29, "text": "It happened at midnight \u2014 the LORD attacked all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the prison, and all the firstborn of the cattle.", "comment": "tn The verse begins with the temporal indicator \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi), often translated \u201cand it came to pass.\u201d Here it could be left untranslated: \u201cIn the middle of the night Yahweh attacked.\u201d The word order of the next and main clause furthers the emphasis by means of the vav disjunctive on the divine name preceding the verb. The combination of these initial and disjunctive elements helps to convey the suddenness of the attack, while its thoroughness is stressed by the repetition of \u201cfirstborn\u201d in the rest of the verse, the merism (\u201cfrom the firstborn of Pharaoh\u2026to the firstborn of the captive\u201d), and the mention of cattle.
sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God\u2019s requirement for deliverance from bondage through the application of the blood of the sacrifice, God\u2019s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42)."}, {"pk": 2826586, "translation": "NET", "book": 2, "chapter": 12, "verse": 30, "text": "Pharaoh got up in the night, along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house in which there was not someone dead.", "comment": "sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.
tn Heb \u201carose,\u201d the verb \u05e7\u05d5\u05bc\u05dd (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.
tn The noun is an adverbial accusative of time \u2013 \u201cin the night\u201d or \u201cat night.\u201d"}, {"pk": 2826587, "translation": "NET", "book": 2, "chapter": 12, "verse": 31, "text": "Pharaoh summoned Moses and Aaron in the night and said, \u201cGet up, get out from among my people, both you and the Israelites! Go, serve the LORD as you have requested!", "comment": "tn Heb \u201che\u201d; the referent (Pharaoh) has been specified in the translation for clarity.
tn The urgency in Pharaoh\u2019s words is caught by the abrupt use of the imperatives \u2013 \u201cget up, go\u201d (\u05e7\u05d5\u05bc\u05de\u05d5\u05bc \u05e6\u05bc\u05b0\u05d0\u05d5\u05bc, qumu ts\u00ff\u2019u), and \u201cgo, serve\u201d (\u05d5\u05bc\u05dc\u05b0\u05db\u05d5\u05bc \u05e2\u05b4\u05d1\u05b0\u05d3\u05d5\u05bc, ul\u00ffkhu \u2019ivdu) and \u201ctake\u201d and \u201cleave/go\u201d (\u05d5\u05b8\u05dc\u05b5\u05db\u05d5\u05bc\u2026\u05e7\u05b0\u05d7\u05d5\u05bc, q\u00ffkhu...valekhu).
tn Heb \u201cas you have said.\u201d The same phrase also occurs in the following verse.sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh."}, {"pk": 2826588, "translation": "NET", "book": 2, "chapter": 12, "verse": 32, "text": "Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.\u201d", "comment": "tn The form is the Piel perfect with a vav (\u05d5) consecutive (\u05d5\u05bc\u05d1\u05b5\u05e8\u05b7\u05db\u05b0\u05ea\u05bc\u05b6\u05dd, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional \u2013 probably a request rather than a command.sn Pharaoh probably meant that they should bless him also when they were sacrificing to Yahweh in their religious festival \u2013 after all, he might reason, he did let them go (after divine judgment). To bless him would mean to invoke good gifts from God for him."}, {"pk": 2826589, "translation": "NET", "book": 2, "chapter": 12, "verse": 33, "text": "The Egyptians were urging the people on, in order to send them out of the land quickly, for they were saying, \u201cWe are all dead!\u201d", "comment": "tn The verb used here (\u05d7\u05b8\u05d6\u05b7\u05e7, khazaq) is the same verb used for Pharaoh\u2019s heart being hardened. It conveys the idea of their being resolved or insistent in this \u2013 they were not going to change.
tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier."}, {"pk": 2826590, "translation": "NET", "book": 2, "chapter": 12, "verse": 34, "text": "So the people took their dough before the yeast was added, with their kneading troughs bound up in their clothing on their shoulders.", "comment": "tn The imperfect tense after the adverb \u05d8\u05b6\u05e8\u05b6\u05dd (terem) is to be treated as a preterite: \u201cbefore it was leavened,\u201d or \u201cbefore the yeast was added.\u201d See GKC 314-15 \u00a7107.c."}, {"pk": 2826591, "translation": "NET", "book": 2, "chapter": 12, "verse": 35, "text": "Now the Israelites had done as Moses told them \u2014 they had requested from the Egyptians silver and gold items and clothing.", "comment": "tn Heb \u201cfrom Egypt.\u201d Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).
tn The verbs \u201chad done\u201d and then \u201chad asked\u201d were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information."}, {"pk": 2826592, "translation": "NET", "book": 2, "chapter": 12, "verse": 36, "text": "The LORD gave the people favor in the sight of the Egyptians, and they gave them whatever they wanted, and so they plundered Egypt.", "comment": "tn The holy name (\u201cYahweh,\u201d represented as \u201cthe Lord\u201d in the translation) has the vav disjunctive with it. It may have the force: \u201cNow it was Yahweh who gave the people favor\u2026.\u201d
sn God was destroying the tyrant and his nobles and the land\u2019s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.
tn The verb \u05d5\u05b7\u05d9\u05bc\u05b7\u05e9\u05c1\u05b0\u05d0\u05b4\u05dc\u05d5\u05bc\u05dd (vayyash\u2019ilum) is a Hiphil form that has the root \u05e9\u05c1\u05b8\u05d0\u05b7\u05dc (sha\u2019al), used earlier in Qal with the meaning \u201crequested\u201d (12:35). The verb here is frequently translated \u201cand they lent them,\u201d but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a \u201cpermissive\u201d use of the Hiphil stem, in which \u201cthe Hiphil designates an action that is agreeable to the object and allowed by the subject\u201d (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).
sn See B. Jacob, \u201cThe Gifts of the Egyptians; A Critical Commentary,\u201d Journal of Reformed Judaism 27 (1980): 59-69."}, {"pk": 2826593, "translation": "NET", "book": 2, "chapter": 12, "verse": 37, "text": "The Israelites journeyed from Rameses to Sukkoth. There were about 600,000 men on foot, plus their dependants.", "comment": "sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia \u2013 or the region around the city (\u201cExodus,\u201d EBC 2:379). Of the extensive bibliography, see G. W. Coats, \u201cThe Wilderness Itinerary,\u201d CBQ 34 (1972): 135-52; G. I. Davies, \u201cThe Wilderness Itineraries: A Comparative Study,\u201d TynBul 25 (1974): 46-81; and J. T. Walsh, \u201cFrom Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,\u201d CBQ 39 (1977): 20-33.
tn Heb \u201cand the sons of Israel journeyed.\u201d
tn For more on this word see 10:10 and 24.
tn The word for \u201cmen\u201d (\u05d4\u05b7\u05d2\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd, hagg\u00ffvarim) stresses their hardiness and capability \u2013 strong men, potential soldiers \u2013 in contrast with the word that follows and designates noncombatants.sn There have been many attempts to calculate the population of the exodus group, but nothing in the text gives the exact number other than the 600,000 people on foot who were men. Estimates of two million people are very large, especially since the Bible says there were seven nations in the land of Canaan mightier than Israel. It is probably not two million people (note, the Bible never said it was \u2013 this is calculated by scholars). But attempts to reduce the number by redefining the word \u201cthousand\u201d to mean clan or tribe or family unit have not been convincing, primarily because of all the tabulations of the tribes in the different books of the Bible that have to be likewise reduced. B. Jacob (Exodus, 347) rejects the many arguments and calculations as the work of eighteenth century deists and rationalists, arguing that the numbers were taken seriously in the text. Some writers interpret the numbers as inflated due to a rhetorical use of numbers, arriving at a number of 60,000 or so for the men here listed (reducing it by a factor of ten), and insisting this is a literal interpretation of the text as opposed to a spiritual or allegorical approach (see R. Allen, \u201cNumbers,\u201d EBC 2:686-96; see also G. Mendenhall, \u201cThe Census Lists of Numbers 1 and 26,\u201d JBL 77 [1958]: 52-66). This proposal removes the \u201cembarrassingly\u201d large number for the exodus, but like other suggestions, lacks completely compelling evidence. For a more extensive discussion of the large numbers used to describe the Israelites in their wilderness experience, see the note on \u201c46,500\u201d in Num 1:21."}, {"pk": 2826594, "translation": "NET", "book": 2, "chapter": 12, "verse": 38, "text": "A mixed multitude also went up with them, and flocks and herds \u2014 a very large number of cattle.", "comment": "tn Heb \u201cand very much cattle.\u201d
tn The \u201cmixed multitude\u201d (\u05e2\u05b5\u05e8\u05b6\u05d1 \u05e8\u05b7\u05d1, \u2019erev rav) refers to a great \u201cswarm\u201d (see a possible cognate in 8:21[17]) of folk who joined the Israelites, people who were impressed by the defeat of Egypt, who came to faith, or who just wanted to escape Egypt (maybe slaves or descendants of the Hyksos). The expression prepares for later references to riffraff who came along."}, {"pk": 2826595, "translation": "NET", "book": 2, "chapter": 12, "verse": 39, "text": "They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast \u2014 because they were thrust out of Egypt and were not able to delay, they could not prepare food for themselves either.", "comment": "sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.
tn The verb is \u05e2\u05b8\u05e9\u05c2\u05d5\u05bc (\u2019asu, \u201cthey made\u201d); here, with a potential nuance, it is rendered \u201cthey could [not] prepare.\u201d
tn Heb \u201cand also.\u201d"}, {"pk": 2826596, "translation": "NET", "book": 2, "chapter": 12, "verse": 40, "text": "Now the length of time the Israelites lived in Egypt was 430 years.", "comment": "sn Here as well some scholars work with the number 430 to try to reduce the stay in Egypt for the bondage. Some argue that if the number included the time in Canaan, that would reduce the bondage by half. S. R. Driver (Exodus, 102) notes that P thought Moses was the fourth generation from Jacob (6:16\u201327), if those genealogies are not selective. Exodus 6 has Levi \u2013 Kohath \u2013 Amram \u2013 Moses. This would require a period of about 100 years, and that is unusual. There is evidence, however, that the list is selective. In 1 Chr 2:3\u201320 the text has Bezalel (see Exod 31:2\u20135) a contemporary of Moses and yet the seventh from Judah. Elishama, a leader of the Ephraimites (Num 10:22), was in the ninth generation from Jacob (1 Chr 7:22\u201326). Joshua, Moses\u2019 assistant, was the eleventh from Jacob (1 Chr 7:27). So the \u201cfour generations\u201d leading up to Moses are not necessarily complete. With regard to Exod 6, K. A. Kitchen has argued that the four names do not indicate successive generations, but tribe (Levi), clan (Kohath), family (Amram), and individual (Moses; K. A. Kitchen, Ancient Orient and Old Testament, 54-55). For a detailed discussion of the length of the sojourn, see E. H. Merrill, A Kingdom of Priests, 75-79."}, {"pk": 2826597, "translation": "NET", "book": 2, "chapter": 12, "verse": 41, "text": "At the end of the 430 years, on the very day, all the regiments of the LORD went out of the land of Egypt.", "comment": "sn This military term is used elsewhere in Exodus (e.g., 6:26; 7:4; 12:17, 50), but here the Israelites are called \u201cthe regiments of the Lord.\u201d"}, {"pk": 2826598, "translation": "NET", "book": 2, "chapter": 12, "verse": 42, "text": "It was a night of vigil for the LORD to bring them out from the land of Egypt, and so on this night all Israel is to keep the vigil to the LORD for generations to come.", "comment": "tn \u201cand so\u201d has been supplied.
tn Heb \u201cthis night is for Yahweh a vigil for all Israelites for their generations.\u201d
tn There is some ambiguity in \u05dc\u05b5\u05d9\u05dc \u05e9\u05c1\u05b4\u05de\u05bc\u05bb\u05e8\u05b4\u05d9\u05dd \u05d4\u05d5\u05bc\u05d0 \u05dc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 (lel shimmurim hu\u2019 la\u2019adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it \u201cto\u201d him."}, {"pk": 2826599, "translation": "NET", "book": 2, "chapter": 12, "verse": 43, "text": "The LORD said to Moses and Aaron, \u201cThis is the ordinance of the Passover. No foreigner may share in eating it.", "comment": "tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).
tn This is the partitive use of the bet (\u05d1) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 \u00a7119.m).
sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40\u201342 form a good setting for it. In this unit vv. 43\u201345 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50\u201351 record the obedience of Israel."}, {"pk": 2826600, "translation": "NET", "book": 2, "chapter": 12, "verse": 44, "text": "But everyone\u2019s servant who is bought for money, after you have circumcised him, may eat it."}, {"pk": 2826601, "translation": "NET", "book": 2, "chapter": 12, "verse": 45, "text": "A foreigner and a hired worker must not eat it."}, {"pk": 2826602, "translation": "NET", "book": 2, "chapter": 12, "verse": 46, "text": "It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it."}, {"pk": 2826603, "translation": "NET", "book": 2, "chapter": 12, "verse": 47, "text": "The whole community of Israel must observe it."}, {"pk": 2826604, "translation": "NET", "book": 2, "chapter": 12, "verse": 48, "text": "\u201cWhen a foreigner lives with you and wants to observe the Passover to the LORD, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land \u2014 but no uncircumcised person may eat of it.", "comment": "tn The infinitive absolute functions as the finite verb here, and \u201cevery male\u201d could be either the object or the subject (see GKC 347 \u00a7113.gg and 387 \u00a7121.a).
tn \u05d0\u05b6\u05d6\u05b0\u05e8\u05b8\u05d7 (\u2019ezrakh) refers to the native-born individual, the native Israelite as opposed to the \u201cstranger, alien\u201d (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.
tn Both the participle \u201cforeigner\u201d and the verb \u201clives\u201d are from the verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur), which means \u201cto sojourn, to dwell as an alien.\u201d This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the \u201cresident alien\u201d is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104)."}, {"pk": 2826605, "translation": "NET", "book": 2, "chapter": 12, "verse": 49, "text": "The same law will apply to the person who is native-born and to the foreigner who lives among you.\u201d", "comment": "tn Heb \u201cone law will be to.\u201d"}, {"pk": 2826606, "translation": "NET", "book": 2, "chapter": 12, "verse": 50, "text": "So all the Israelites did exactly as the LORD commanded Moses and Aaron.", "comment": "tn Heb \u201cdid as the Lord had commanded Moses and Aaron, so they did.\u201d The final phrase \u201cso they did,\u201d which is somewhat redundant in English, has been represented in the translation by the adverb \u201cexactly.\u201d"}, {"pk": 2826607, "translation": "NET", "book": 2, "chapter": 12, "verse": 51, "text": "And on this very day the LORD brought the Israelites out of the land of Egypt by their regiments."}, {"pk": 2826608, "translation": "NET", "book": 2, "chapter": 13, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3\u201310 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11\u201316 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3\u201316 contain a sermon, in which Moses \u201cbegan his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,\u201d and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God\u2019s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh\u2019s service.
tn Heb \u201cand Yahweh spoke.\u201d"}, {"pk": 2826609, "translation": "NET", "book": 2, "chapter": 13, "verse": 2, "text": "\u201cSet apart to me every firstborn male \u2014 the first offspring of every womb among the Israelites, whether human or animal; it is mine.\u201d", "comment": "tn Heb \u201cto me it.\u201d The preposition here expresses possession; the construction is simply \u201cit [is, belongs] to me.\u201d
tn The word \u05e4\u05bc\u05b6\u05d8\u05bc\u05b6\u05e8 (petter) means \u201cthat which opens\u201d; this construction literally says, \u201cthat which opens every womb,\u201d which means \u201cthe first offspring of every womb.\u201d Verses 12 and 15 further indicate male offspring.
tn The verb \u201csanctify\u201d is the Piel imperative of \u05e7\u05b8\u05d3\u05b7\u05e9\u05c1 (qadash). In the Qal stem it means \u201cbe holy, be set apart, be distinct,\u201d and in this stem \u201csanctify, set apart.\u201d sn Here is the central principle of the chapter \u2013 the firstborn were sacred to God and must be \u201cset apart\u201d (the meaning of the verb \u201csanctify\u201d) for his use."}, {"pk": 2826610, "translation": "NET", "book": 2, "chapter": 13, "verse": 3, "text": "Moses said to the people, \u201cRemember this day on which you came out from Egypt, from the place where you were enslaved, for the LORD brought you out of there with a mighty hand \u2014 and no bread made with yeast may be eaten.", "comment": "tn The form is the infinitive absolute of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cremember\u201d). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 \u00a7113.bb). The verb usually implies that there will be proper action based on what was remembered.sn There is a pattern in the arrangement of vv. 3\u201310 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. \u201cWith a mighty hand\u201d occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases \u201csign on your hand\u201d and \u201cbetween your eyes\u201d are part of the conclusions to both halves (vv. 9, 16).
tn The verb is a Niphal imperfect; it could be rendered \u201cmust not be eaten\u201d in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well \u2013 nothing with yeast may be eaten.
tn Heb \u201cfrom this\u201d [place].
tn Heb \u201cfrom a house of slaves.\u201d \u201cHouse\u201d is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an \u201ciron-smelting furnace\u201d (Deut 4:20)."}, {"pk": 2826611, "translation": "NET", "book": 2, "chapter": 13, "verse": 4, "text": "On this day, in the month of Abib, you are going out.", "comment": "tn The word \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd (hayyom) means literally \u201cthe day, today, this day.\u201d In this sentence it functions as an adverbial accusative explaining when the event took place.
sn Abib appears to be an old name for the month, meaning something like \u201c[month of] fresh young ears\u201d (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.
tn The form is the active participle, functioning verbally."}, {"pk": 2826612, "translation": "NET", "book": 2, "chapter": 13, "verse": 5, "text": "When the LORD brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, then you will keep this ceremony in this month.", "comment": "tn Heb \u201cand it will be when.\u201d
tn The object is a cognate accusative for emphasis on the meaning of the service \u2013 \u201cyou will serve this service.\u201d W. C. Kaiser notes how this noun was translated \u201cslavery\u201d and \u201cwork\u201d in the book, but \u201cservice\u201d or \u201cceremony\u201d for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (\u201cExodus,\u201d EBC 2:383).
tn The verb is \u05d5\u05b0\u05e2\u05b8\u05d1\u05b7\u05d3\u05b0\u05ea\u05bc\u05b8 (v\u00ff\u2019avadta), the Qal perfect with a vav (\u05d5) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause \u2013 \u201cwhen Yahweh brings you out\u2026then you will serve.\u201d
tn See notes on Exod 3:8."}, {"pk": 2826613, "translation": "NET", "book": 2, "chapter": 13, "verse": 6, "text": "For seven days you must eat bread made without yeast, and on the seventh day there is to be a festival to the LORD.", "comment": "tn The phrase \u201cthere is to be\u201d has been supplied.
tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: \u201cyou must eat\u201d or \u201cyou are to eat.\u201d Some versions have simply made it an imperative.
tn Heb \u201cSeven days.\u201d"}, {"pk": 2826614, "translation": "NET", "book": 2, "chapter": 13, "verse": 7, "text": "Bread made without yeast must be eaten for seven days; no bread made with yeast shall be seen among you, and you must have no yeast among you within any of your borders.", "comment": "tn Or \u201cvisible to you\u201d (B. Jacob, Exodus, 366).
tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 \u00a7118.k).
tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance."}, {"pk": 2826615, "translation": "NET", "book": 2, "chapter": 13, "verse": 8, "text": "You are to tell your son on that day, \u2018It is because of what the LORD did for me when I came out of Egypt.\u2019", "comment": "tn The text uses \u05d6\u05b6\u05d4 (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 \u00a7138.h) \u2013 but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).
tn The form is the Hiphil perfect with the vav (\u05d5) consecutive, carrying the sequence forward: \u201cand you will declare to your son.\u201dsn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel \u2013 they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.
tn Heb \u201cday, saying.\u201d \u201cTell\u2026saying\u201d is redundant, so \u201csaying\u201d has not been included in the translation here.
tn \u201cit is\u201d has been supplied."}, {"pk": 2826616, "translation": "NET", "book": 2, "chapter": 13, "verse": 9, "text": "It will be a sign for you on your hand and a memorial on your forehead, so that the law of the LORD may be in your mouth, for with a mighty hand the LORD brought you out of Egypt.", "comment": "tn Heb \u201cbetween your eyes\u201d (KJV and ASV both similar); the same expression occurs in v. 16.sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, \u201cbind them around your neck\u2026write them on your heart\u201d). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required.
sn \u201cMouth\u201d is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).
tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.
tn Heb \u201cfor a memorial.\u201d
tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.
tn That is, this ceremony.
sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive \u2013 because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.
tn Heb \u201cfor a sign.\u201d"}, {"pk": 2826617, "translation": "NET", "book": 2, "chapter": 13, "verse": 10, "text": "So you must keep this ordinance at its appointed time from year to year.", "comment": "tn The form is a perfect tense with the vav (\u05d5) consecutive, functioning as the equivalent of an imperfect of instruction or injunction.
tn Or \u201cevery year,\u201d or \u201cyear after year.\u201d"}, {"pk": 2826618, "translation": "NET", "book": 2, "chapter": 13, "verse": 11, "text": "When the LORD brings you into the land of the Canaanites, as he swore to you and to your fathers, and gives it to you,", "comment": "tn Heb \u201cand it will be when Yahweh brings (will bring) you.\u201d
sn The name \u201cthe Canaanite\u201d (and so collective for \u201cCanaanites\u201d) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.
tn The verb \u05d5\u05bc\u05e0\u05b0\u05ea\u05b8\u05e0\u05b8\u05d4\u05bc (un\u00fftanah) is the Qal perfect with the vav (\u05d5) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse."}, {"pk": 2826619, "translation": "NET", "book": 2, "chapter": 13, "verse": 12, "text": "then you must give over to the LORD the first offspring of every womb. Every firstling of a beast that you have \u2014 the males will be the LORD\u2019s.", "comment": "tn Heb \u201cevery opener of a womb,\u201d that is, the firstborn from every womb.
tn The descriptive noun \u05e9\u05c1\u05b6\u05d2\u05b6\u05e8 (sheger) is related to the verb \u201cdrop, cast\u201d; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, \u201cand all that first open [the womb], the casting of a beast.\u201d
tn Heb \u201cthat is to you.\u201d The preposition expresses possession.
tn The Hebrew text simply has \u201cthe males to Yahweh.\u201d It indicates that the Lord must have them, or they belong to the Lord.
tn The unusual choice of words in this passage reflects the connection with the deliverance of the firstborn in the exodus when the Lord passed over the Israelites (12:12, 23). Here the Law said, \u201cyou will cause to pass over (\u05d5\u05b0\u05d4\u05b7\u05e2\u05b2\u05d1\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8, v\u00ffha\u2019avarta) to Yahweh.\u201d The Hiphil perfect with the vav (\u05d5) provides the main clause after the temporal clauses. Yahweh here claimed the firstborn as his own. The remarkable thing about this is that Yahweh did not keep the firstborn that was dedicated to him, but allowed the child to be redeemed by his father. It was an acknowledgment that the life of the child belonged to God as the one redeemed from death, and that the child represented the family. Thus, the observance referred to the dedication of all the redeemed to God.sn It was once assumed by some scholars that child sacrifice lay behind this text in the earlier days, but that the priests and prophets removed those themes. Apart from the fact that there is absolutely no evidence for anything like that, the Law forbade child sacrifice, and always used child sacrifice as the sample of what not to do in conformity with the pagans (e.g., Deut 12:31). Besides, how absurd would it be for Yahweh to redeem the firstborn from death and then ask Israel to kill them. See further B. Jacob, Exodus, 371."}, {"pk": 2826620, "translation": "NET", "book": 2, "chapter": 13, "verse": 13, "text": "Every firstling of a donkey you must redeem with a lamb, and if you do not redeem it, then you must break its neck. Every firstborn of your sons you must redeem.", "comment": "tn The verb \u05ea\u05bc\u05b4\u05e4\u05b0\u05d3\u05bc\u05b6\u05d4 (tifdeh), the instructional imperfect, refers to the idea of redemption by paying a cost. This word is used regularly of redeeming a person, or an animal, from death or servitude (S. R. Driver, Exodus, 109).
tn The conditional clause uses an imperfect tense; this is followed by a perfect tense with the vav consecutive providing the obligation or instruction. The owner might not redeem the donkey, but if he did not, he could not keep it, he had to kill it by breaking its neck (so either a lamb for it, or the donkey itself). The donkey could not be killed by shedding blood because that would make it a sacrifice, and that was not possible with this kind of animal. See G. Brin, \u201cThe Firstling of Unclean Animals,\u201d JQR 68 (1977): 1-15.
tn Heb \u201cand every firstborn of man among your sons.\u201d The addition of \u201cman\u201d is clearly meant to distinguish firstborn humans from animals.sn One was to sacrifice the firstborn animals to Yahweh, but the children were to be redeemed by their fathers. The redemption price was five shekels (Num 18:15\u201316).
tn Heb \u201cand every opener [of a womb].\u201d"}, {"pk": 2826621, "translation": "NET", "book": 2, "chapter": 13, "verse": 14, "text": "In the future, when your son asks you \u2018What is this?\u2019 you are to tell him, \u2018With a mighty hand the LORD brought us out from Egypt, from the land of slavery.", "comment": "tn Heb \u201ctomorrow.\u201d
sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.
tn Heb \u201cand it will be when your son will ask you.\u201d
tn The question is cryptic; it simply says, \u201cWhat is this?\u201d but certainly refers to the custom just mentioned. It asks, \u201cWhat does this mean?\u201d or \u201cWhy do we do this?\u201d
tn The expression is \u201cwith strength of hand,\u201d making \u201chand\u201d the genitive of specification. In translation \u201cstrength\u201d becomes the modifier, because \u201chand\u201d specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.
tn Heb \u201chouse of slaves.\u201d"}, {"pk": 2826622, "translation": "NET", "book": 2, "chapter": 13, "verse": 15, "text": "When Pharaoh stubbornly refused to release us, the LORD killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. That is why I am sacrificing to the LORD the first male offspring of every womb, but all my firstborn sons I redeem.\u2019", "comment": "tn Heb \u201cdealt hardly in letting us go\u201d or \u201cmade it hard to let us go\u201d (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect \u05d4\u05b4\u05e7\u05b0\u05e9\u05c1\u05b8\u05d4 (hiqshah, \u201che made hard\u201d); the infinitive construct \u05dc\u05b0\u05e9\u05c1\u05b7\u05dc\u05bc\u05b0\u05d7\u05b5\u05e0\u05d5\u05bc (l\u00ffshall\u00ffkhenu, \u201cto release us\u201d) could be taken epexegetically, meaning \u201che made releasing us hard.\u201d But the infinitive more likely gives the purpose or the result after the verb \u201chardened himself.\u201d The verb is figurative for \u201cbe stubborn\u201d or \u201cstubbornly refuse.\u201d
tn The text uses \u201cman\u201d and \u201cbeast.\u201d
tn The form is the active participle."}, {"pk": 2826623, "translation": "NET", "book": 2, "chapter": 13, "verse": 16, "text": "It will be for a sign on your hand and for frontlets on your forehead, for with a mighty hand the LORD brought us out of Egypt.\u201d", "comment": "sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, \u201cYou are not your own, for you were bought with a price, therefore, glorify God\u201d (1 Cor 6:20). Here too the truths of God\u2019s great redemption must be learned well and retained well from generation to generation.
tn The word is \u05d8\u05d5\u05b9\u05d8\u05b8\u05e4\u05b9\u05ea (totafot, \u201cfrontlets\u201d). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets \u201cforms of words written on folds of papyrus tightly rolled up and sewn in linen\u201d (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:384)."}, {"pk": 2826624, "translation": "NET", "book": 2, "chapter": 13, "verse": 17, "text": "When Pharaoh released the people, God did not lead them by the way to the land of the Philistines, although that was nearby, for God said, \u201cLest the people change their minds and return to Egypt when they experience war.\u201d", "comment": "sn This short section (vv. 17\u201322) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh \u2013 but this leading is manifested in a unique, supernatural way \u2013 unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).
tn The construction for this temporal clause is the temporal indicator with the vav (\u05d5) consecutive, the Piel infinitive construct with a preposition, and then the subjective genitive \u201cPharaoh.\u201d
tn Heb \u201csee.\u201d
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) introduces a concessive clause here (see R. J. Williams, Hebrew Syntax, 73, \u00a7448).
tn Or \u201cthought.\u201d
tn Before a clause this conjunction \u05e4\u05bc\u05b6\u05df (pen) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 75-76, \u00a7461). It may be translated \u201clest, else,\u201d or \u201cwhat if.\u201d
tn \u05d9\u05b4\u05e0\u05bc\u05b8\u05d7\u05b5\u05dd (yinnakhem) is the Niphal imperfect of \u05e0\u05b8\u05d7\u05b7\u05dd (nakham); it would normally be translated \u201crepent\u201d or \u201crelent.\u201d This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets.
sn The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, \u201cThe Philistines,\u201d Peoples of Old Testament Times, 53-54; J. M. Grintz, \u201cThe Immigration of the First Philistines in the Inscriptions,\u201d Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.
tn The word \u201cway\u201d is an adverbial accusative, providing the location for the verb \u201clead\u201d; it is in construct so that \u201cland of the Philistines\u201d is a genitive of either indirect object (\u201cto the land\u201d) or location (\u201cin\u201d or \u201cthrough\u201d the land).
sn The verb \u05e0\u05b8\u05d7\u05b8\u05d4 (nakhah, \u201cto lead\u201d) is a fairly common word in the Bible for God\u2019s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them."}, {"pk": 2826625, "translation": "NET", "book": 2, "chapter": 13, "verse": 18, "text": "So God brought the people around by the way of the desert to the Red Sea, and the Israelites went up from the land of Egypt prepared for battle.", "comment": "tn The term \u05d7\u05b2\u05de\u05bb\u05e9\u05c1\u05b4\u05d9\u05dd (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with \u201cin battle array\u201d or \u201cprepared to fight\u201d if need be (cf. Josh 1:14; 4:12). The Targum took it as \u201carmed with weapons.\u201d The LXX had \u201cin the fifth generation.\u201d Some have opted for \u201cin five divisions.\u201d
tn The Hebrew term \u05d9\u05b7\u05dd\u05be\u05e1\u05d5\u05bc\u05e3 (Yam Suf) cannot be a genitive (\u201cwilderness of the Red Sea\u201d) because it follows a noun that is not in construct; instead, it must be an adverbial accusative, unless it is simply joined by apposition to \u201cthe wilderness\u201d \u2013 the way to the wilderness [and] to the Red Sea (B. S. Childs, Exodus [OTL], 217).sn The translation of this name as \u201cRed Sea\u201d comes from the sea\u2019s Greek name in the LXX and elsewhere. The Red Sea on today\u2019s maps is farther south, below the Sinai Peninsula. But the title Red Sea in ancient times may very well have covered both the Gulf of Suez and the Gulf of Aqaba (see Deut 1:1; 1 Kgs 9:26). The name \u201cSea of Reeds\u201d in various English versions (usually in the form of a marginal note) and commentaries reflects the meaning of the Hebrew word \u05e1\u05d5\u05bc\u05e3 a word for reedy water plants (Exod 2:3, 5; Isa 19:6; Jonah 2:6 [Eng. v. 5]) that may have a connection with an Egyptian word used for papyrus and other marsh plants. On this basis some have taken the term Yam Suph as perhaps referring to Lake Menzaleh or Lake Ballah, which have abundant reeds, north of the extension of the Red Sea on the western side of Sinai. Whatever exact body of water is meant, it was not merely a marshy swamp that the people waded through, but a body of water large enough to make passage impossible without divine intervention, and deep enough to drown the Egyptian army. Lake Menzaleh has always been deep enough to preclude passage on foot (E. H. Merrill, Kingdom of Priests, 66). Among the many sources dealing with the geography, see B. F. Batto, \u201cThe Reed Sea: Requiescat in Pace,\u201d JBL 102 (1983): 27-35; M. Waxman, \u201cI Miss the Red Sea,\u201d Conservative Judaism 18 (1963): 35-44; G. Coats, \u201cThe Sea Tradition in the Wilderness Theme: A Review,\u201d JSOT 12 (1979): 2-8; and K. A. Kitchen, On the Reliability of the Old Testament, 261-63."}, {"pk": 2826626, "translation": "NET", "book": 2, "chapter": 13, "verse": 19, "text": "Moses took the bones of Joseph with him, for Joseph had made the Israelites solemnly swear, \u201cGod will surely attend to you, and you will carry my bones up from this place with you.\u201d", "comment": "tn Heb \u201csolemnly swear, saying\u201d (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. \u201cSaying\u201d introduces the content of what Joseph said.
tn Heb \u201che\u201d; the referent (Joseph) has been specified in the translation for clarity.
sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.
tn The form is a Hiphil perfect with the vav (\u05d5) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph\u2019s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380)."}, {"pk": 2826627, "translation": "NET", "book": 2, "chapter": 13, "verse": 20, "text": "They journeyed from Sukkoth and camped in Etham, on the edge of the desert."}, {"pk": 2826628, "translation": "NET", "book": 2, "chapter": 13, "verse": 21, "text": "Now the LORD was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, so that they could travel day or night.", "comment": "tn These are adverbial accusatives of time.
sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.
tn The infinitive construct here indicates the result of these manifestations \u2013 \u201cso that they went\u201d or \u201ccould go.\u201d"}, {"pk": 2826629, "translation": "NET", "book": 2, "chapter": 13, "verse": 22, "text": "He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people.", "comment": "sn See T. W. Mann, \u201cThe Pillar of Cloud in the Reed Sea Narrative,\u201d JBL 90 (1971): 15-30."}, {"pk": 2826630, "translation": "NET", "book": 2, "chapter": 14, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1\u201314 giving the instructions, and vv. 15\u201331 reporting the victory. See among others, G. Coats, \u201cHistory and Theology in the Sea Tradition,\u201d ST 29 (1975): 53-62); A. J. Ehlen, \u201cDeliverance at the Sea: Diversity and Unity in a Biblical Theme,\u201d CTM 44 (1973): 168-91; J. B. Scott, \u201cGod\u2019s Saving Acts,\u201d The Presbyterian Journal 38 (1979): 12-14; W. Wifall, \u201cThe Sea of Reeds as Sheol,\u201d ZAW 92 (1980): 325-32."}, {"pk": 2826631, "translation": "NET", "book": 2, "chapter": 14, "verse": 2, "text": "\u201cTell the Israelites that they must turn and camp before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it.", "comment": "sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean \u201ctemple of the [Syrian god] Hrt\u201d or \u201cThe Hir waters of the canal\u201d or \u201cThe Dwelling of Hator\u201d (\u201cExodus,\u201d EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).
tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea."}, {"pk": 2826632, "translation": "NET", "book": 2, "chapter": 14, "verse": 3, "text": "Pharaoh will think regarding the Israelites, \u2018They are wandering around confused in the land \u2014 the desert has closed in on them.\u2019", "comment": "tn The expression has also been translated \u201cthe desert has shut [the way] for them,\u201d and more freely \u201c[the Israelites are] hemmed in by the desert.\u201d
sn The word translated \u201cwandering around confused\u201d indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape \u2013 and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).
tn Heb \u201cand Pharaoh will say.\u201d"}, {"pk": 2826633, "translation": "NET", "book": 2, "chapter": 14, "verse": 4, "text": "I will harden Pharaoh\u2019s heart, and he will chase after them. I will gain honor because of Pharaoh and because of all his army, and the Egyptians will know that I am the LORD.\u201d So this is what they did.", "comment": "tn Heb \u201cand they did so.\u201d
tn This is the perfect tense with the vav (\u05d5) consecutive. But it announces the fulfillment of an long standing purpose \u2013 that they might know.
tn In this place the verb \u05d7\u05b8\u05d6\u05b7\u05e7 (hazaq) is used; it indicates that God would make Pharaoh\u2019s will strong or firm.
tn The form is \u05d5\u05b0\u05d0\u05b4\u05db\u05bc\u05b8\u05d1\u05b0\u05d3\u05b8\u05d4 (v\u00ff\u2019ikkav\u00ffda), the Niphal cohortative; coming after the perfect tenses with vav (\u05d5) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh\u2019s hard heart. So judgment will not only destroy the wicked \u2013 it will reveal the glory and majesty of the sovereignty of God."}, {"pk": 2826634, "translation": "NET", "book": 2, "chapter": 14, "verse": 5, "text": "When it was reported to the king of Egypt that the people had fled, the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, \u201cWhat in the world have we done? For we have released the people of Israel from serving us!\u201d", "comment": "tn Heb \u201creleased Israel.\u201d By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).
tn The verb must be given a past perfect translation because the fleeing occurred before the telling.
tn Heb \u201cand it was told.\u201d The present translation uses \u201creported,\u201d since this involves information given to a superior.
tn Heb \u201cand they said.\u201d The referent (the king and his servants) is supplied for clarity.
tn The question literally is \u201cWhat is this we have done?\u201d The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, \u00a7118)."}, {"pk": 2826635, "translation": "NET", "book": 2, "chapter": 14, "verse": 6, "text": "Then he prepared his chariots and took his army with him.", "comment": "tn Heb \u201cbound.\u201d
tn Heb \u201chis people.\u201d"}, {"pk": 2826636, "translation": "NET", "book": 2, "chapter": 14, "verse": 7, "text": "He took six hundred select chariots, and all the rest of the chariots of Egypt, and officers on all of them.", "comment": "tn The word \u05e9\u05c1\u05b8\u05dc\u05b4\u05e9\u05c1\u05b4\u05dd (shalishim) means \u201cofficers\u201d or some special kind of military personnel. At one time it was taken to mean a \u201cthree man chariot,\u201d but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, \u201cmen of the third rank\u201d (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (\u201cA Hittite Word in Hebrew,\u201d JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian \u201ccommander\u201d (\u201cAn Egyptian Expression in the Song of the Sea: Exodus XV.4,\u201d VT 20 [1970]: 85).
tn The passive participle of the verb \u201cto choose\u201d means that these were \u201cchoice\u201d or superb chariots.
tn Heb \u201cevery chariot of Egypt.\u201d After the mention of the best chariots, the meaning of this description is \u201call the other chariots.\u201d"}, {"pk": 2826637, "translation": "NET", "book": 2, "chapter": 14, "verse": 8, "text": "But the LORD hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly.", "comment": "tn Heb \u201cwith a high hand\u201d; the expression means \u201cdefiantly,\u201d \u201cboldly,\u201d or \u201cwith confidence.\u201d The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces."}, {"pk": 2826638, "translation": "NET", "book": 2, "chapter": 14, "verse": 9, "text": "The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon."}, {"pk": 2826639, "translation": "NET", "book": 2, "chapter": 14, "verse": 10, "text": "When Pharaoh got closer, the Israelites looked up, and there were the Egyptians marching after them, and they were terrified. The Israelites cried out to the LORD,", "comment": "tn Heb \u201clifted up their eyes,\u201d an expression that indicates an intentional and careful looking \u2013 they looked up and fixed their sights on the distance.
sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.
tn The disjunctive vav introduces a circumstantial clause here.
tn Heb \u201cdrew near.\u201d
tn The construction uses \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) with the participle, traditionally rendered \u201cand behold, the Egyptians were marching after them.\u201d The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.
tn The verb \u201cfeared\u201d is intensified by the adverb \u05de\u05b0\u05d0\u05b9\u05d3 (m\u00ff\u2019od): \u201cthey feared greatly\u201d or \u201cwere terrified.\u201d In one look their defiant boldness seems to have evaporated."}, {"pk": 2826640, "translation": "NET", "book": 2, "chapter": 14, "verse": 11, "text": "and they said to Moses, \u201cIs it because there are no graves in Egypt that you have taken us away to die in the desert? What in the world have you done to us by bringing us out of Egypt?", "comment": "sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves \u2013 it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: \u201cIs it because there were no graves\u2026?\u201d (GKC 483 \u00a7152.y).
tn The Hebrew term \u05dc\u05b0\u05d4\u05d5\u05b9\u05e6\u05bc\u05b4\u05d9\u05d0\u05b8\u05e0\u05d5\u05bc (l\u00ffhotsi\u2019anu) is the Hiphil infinitive construct with a suffix, \u201cto bring us out.\u201d It is used epexegetically here, explaining the previous question.
tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, \u00a7118)."}, {"pk": 2826641, "translation": "NET", "book": 2, "chapter": 14, "verse": 12, "text": "Isn\u2019t this what we told you in Egypt, \u2018Leave us alone so that we can serve the Egyptians, because it is better for us to serve the Egyptians than to die in the desert!\u2019\u201d", "comment": "tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites\u2019 statement in Egypt includes the end of v. 12 or consists solely of \u201cleave us alone so that we can serve the Egyptians.\u201d In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place.
tn Heb \u201cIs not this the word that we spoke to you.\u201d
sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: \u201cThe question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.\u201d This declaration that \u201cwe told you so,\u201d born of fright, need not have been strictly accurate or logical.
tn Heb \u201cbetter for us to serve.\u201d"}, {"pk": 2826642, "translation": "NET", "book": 2, "chapter": 14, "verse": 13, "text": "Moses said to the people, \u201cDo not fear! Stand firm and see the salvation of the LORD that he will provide for you today; for the Egyptians that you see today you will never, ever see again.", "comment": "tn Heb \u201cdo,\u201d i.e., perform or accomplish.
tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (\u201cyou will not add\u201d) and a Qal infinitive construct with a suffix (\u201cto see them\u201d) \u2013 \u201cyou will no longer see them.\u201d Then the clause adds \u201cagain, for ever.\u201dsn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word \u201csee\u201d cannot be accidental; so too the alliteration of the last three words beginning with ayin (\u05e2).
tn The use of \u05d0\u05b7\u05dc (\u2019al) with the jussive has the force of \u201cstop fearing.\u201d It is a more immediate negative command than \u05dc\u05b9\u05d0 (lo\u2019) with the imperfect (as in the Decalogue).
tn The force of this verb in the Hitpael is \u201cto station oneself\u201d or \u201cstand firm\u201d without fleeing.
tn The form is an imperative with a vav (\u05d5). It could also be rendered \u201cstand firm and you will see\u201d meaning the result, or \u201cstand firm that you may see\u201d meaning the purpose.
tn Or \u201cvictory\u201d (NAB) or \u201cdeliverance\u201d (NIV, NRSV)."}, {"pk": 2826643, "translation": "NET", "book": 2, "chapter": 14, "verse": 14, "text": "The LORD will fight for you, and you can be still.\u201d", "comment": "tn The word order places emphasis on \u201cthe Lord\u201d (Heb \u201cYahweh\u201d).
tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: \u201cyou must be still.\u201d"}, {"pk": 2826644, "translation": "NET", "book": 2, "chapter": 14, "verse": 15, "text": "The LORD said to Moses, \u201cWhy do you cry out to me? Tell the Israelites to move on.", "comment": "tn The text literally says, \u201cspeak to the Israelites that they may journey.\u201d The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move."}, {"pk": 2826645, "translation": "NET", "book": 2, "chapter": 14, "verse": 16, "text": "And as for you, lift up your staff and extend your hand toward the sea and divide it, so that the Israelites may go through the middle of the sea on dry ground.", "comment": "tn The conjunction plus pronoun (\u201cand you\u201d) is emphatic \u2013 \u201cand as for you\u201d \u2013 before the imperative \u201clift up.\u201d In contrast, v. 17 begins with \u201cand as for me, I\u2026.\u201d
tn The imperfect (or jussive) with the vav (\u05d5) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity \u2013 \u201cthat they may go.\u201d"}, {"pk": 2826646, "translation": "NET", "book": 2, "chapter": 14, "verse": 17, "text": "And as for me, I am going to harden the hearts of the Egyptians so that they will come after them, that I may be honored because of Pharaoh and his army and his chariots and his horsemen.", "comment": "tn Or \u201cI will get glory over.\u201d
tn \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 (hinni) before the participle gives it the force of a futur instans participle, meaning \u201cI am about to harden\u201d or \u201cI am going to harden\u201d their heart.
tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.
tn The form again is the imperfect tense with vav (\u05d5) to express the purpose or the result of the hardening. The repetition of the verb translated \u201ccome\u201d is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians\u2019 hearts in order that they may follow."}, {"pk": 2826647, "translation": "NET", "book": 2, "chapter": 14, "verse": 18, "text": "And the Egyptians will know that I am the LORD when I have gained my honor because of Pharaoh, his chariots, and his horsemen.\u201d", "comment": "tn The form is \u05d1\u05bc\u05b0\u05d4\u05b4\u05db\u05bc\u05b8\u05d1\u05b0\u05d3\u05b4\u05d9 (b\u00ffhikkav\u00ffdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 \u00a761.c. The word forms a temporal clause in the line.
tn The construction is unusual in that it says, \u201cAnd Egypt will know.\u201d The verb is plural, and so \u201cEgypt\u201d must mean \u201cthe Egyptians.\u201d The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God."}, {"pk": 2826648, "translation": "NET", "book": 2, "chapter": 14, "verse": 19, "text": "The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar of cloud moved from before them and stood behind them.", "comment": "sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39."}, {"pk": 2826649, "translation": "NET", "book": 2, "chapter": 14, "verse": 20, "text": "It came between the Egyptian camp and the Israelite camp; it was a dark cloud and it lit up the night so that one camp did not come near the other the whole night.", "comment": "tn The two nouns \u201ccloud\u201d and \u201cdarkness\u201d form a nominal hendiadys: \u201cand it was the cloud and the darkness\u201d means \u201cand it was the dark cloud.\u201d Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.
tn Heb \u201cthis to this\u201d; for the use of the pronouns in this reciprocal sense of \u201cthe one to the other,\u201d see GKC 448 \u00a7139.e, n. 3.
tc The LXX reads very differently at the end of this verse: \u201cand there was darkness and blackness and the night passed.\u201d B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun \u201cdarkness\u201d or make some use of the Greek verb. (3) A third seeks a different meaning for the verb \u201clit,\u201d \u201cgave light\u201d by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT."}, {"pk": 2826650, "translation": "NET", "book": 2, "chapter": 14, "verse": 21, "text": "Moses stretched out his hand toward the sea, and the LORD drove the sea apart by a strong east wind all that night, and he made the sea into dry land, and the water was divided.", "comment": "tn Or \u201cdrove the sea back\u201d (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh, \u201cto walk, go\u201d). The context requires that it be interpreted along the lines of \u201cgo back, go apart.\u201d"}, {"pk": 2826651, "translation": "NET", "book": 2, "chapter": 14, "verse": 22, "text": "So the Israelites went through the middle of the sea on dry ground, the water forming a wall for them on their right and on their left.", "comment": "tn The clause literally reads, \u201cand the waters [were] for them a wall.\u201d The word order in Hebrew is disjunctive, with the vav (\u05d5) on the noun introducing a circumstantial clause.sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the \u201cwall\u201d of water: \u201cA very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.\u201d There is no way to \u201cwater down\u201d the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea \u2013 a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:389). The text does not say that they actually only started across in the morning watch, however."}, {"pk": 2826652, "translation": "NET", "book": 2, "chapter": 14, "verse": 23, "text": "The Egyptians chased them and followed them into the middle of the sea \u2014 all the horses of Pharaoh, his chariots, and his horsemen."}, {"pk": 2826653, "translation": "NET", "book": 2, "chapter": 14, "verse": 24, "text": "In the morning watch the LORD looked down on the Egyptian army through the pillar of fire and cloud, and he threw the Egyptian army into a panic.", "comment": "tn This particular verb, \u05e9\u05c1\u05b8\u05e7\u05b7\u05e3 (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17\u201319 pictures torrents of rain with lightning and thunder.
tn Heb \u201ccamp.\u201d The same Hebrew word is used in Exod 14:20. Unlike the English word \u201ccamp,\u201d it can be used of a body of people at rest (encamped) or on the move.
tn The verb \u05d4\u05b8\u05de\u05b7\u05dd (hamam) means \u201cthrow into confusion.\u201d It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).
tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as \u201cthe watch of the morning,\u201d the genitive qualifying which of the night watches was meant.
tn Heb \u201ccamp.\u201d"}, {"pk": 2826654, "translation": "NET", "book": 2, "chapter": 14, "verse": 25, "text": "He jammed the wheels of their chariots so that they had difficulty driving, and the Egyptians said, \u201cLet\u2019s flee from Israel, for the LORD fights for them against Egypt!\u201d", "comment": "tn The cohortative has the hortatory use here, \u201cLet\u2019s flee.\u201d Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, \u201cEgypt,\u201d which obviously means the Egyptian army. The word for \u201cflee\u201d is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.
tn The word in the text is \u05d5\u05b7\u05d9\u05bc\u05b8\u05e1\u05b7\u05e8 (vayyasar), which would be translated \u201cand he turned aside\u201d with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root \u05d0\u05b8\u05e1\u05b7\u05e8 (\u2019asar, \u201cto bind\u201d). The sense here might be \u201cclogged \u2013 presumably by their sinking in the wet sand\u201d (S. R. Driver, Exodus, 120).
tn The clause is \u05d5\u05b7\u05d9\u05b0\u05e0\u05b7\u05d4\u05b2\u05d2\u05b5\u05d4\u05d5\u05bc \u05d1\u05bc\u05b4\u05db\u05b0\u05d1\u05b5\u05d3\u05bb\u05ea (vaynahagehu bikhvedut). The verb means \u201cto drive a chariot\u201d; here in the Piel it means \u201ccause to drive.\u201d The suffix is collective, and so the verbal form can be translated \u201cand caused them to drive.\u201d The idea of the next word is \u201cheaviness\u201d or \u201chardship\u201d; it recalls the previous uses of related words to describe Pharaoh\u2019s heart. Here it indicates that the driving of the crippled chariots was with difficulty.
tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: \u201cthe Lord is fighting.\u201d This corresponds to the announcement in v. 14."}, {"pk": 2826655, "translation": "NET", "book": 2, "chapter": 14, "verse": 26, "text": "The LORD said to Moses, \u201cExtend your hand toward the sea, so that the waters may flow back on the Egyptians, on their chariots, and on their horsemen!\u201d", "comment": "tn The verb, \u201cand they will return,\u201d is here subordinated to the imperative preceding it, showing the purpose of that act."}, {"pk": 2826656, "translation": "NET", "book": 2, "chapter": 14, "verse": 27, "text": "So Moses extended his hand toward the sea, and the sea returned to its normal state when the sun began to rise. Now the Egyptians were fleeing before it, but the LORD overthrew the Egyptians in the middle of the sea.", "comment": "tn The clause begins with the disjunctive vav (\u05d5) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, \u201cAlthough the Egyptians\u2026Yahweh\u2026\u201d or \u201cas the Egyptians\u2026.\u201d
tn Heb \u201cat the turning of the morning\u201d; NASB, NIV, TEV, CEV \u201cat daybreak.\u201d
tn The Hebrew term \u05dc\u05b0\u05d0\u05b5\u05d9\u05ea\u05b8\u05e0\u05d5\u05b9 (l\u00ff\u2019etano) means \u201cto its place,\u201d or better, \u201cto its perennial state.\u201d The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.
tn The verb means \u201cshake out\u201d or \u201cshaking off.\u201d It has the significance of \u201cthrow downward.\u201d See Neh 5:13 or Job 38:13."}, {"pk": 2826657, "translation": "NET", "book": 2, "chapter": 14, "verse": 28, "text": "The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea \u2014 not so much as one of them survived!", "comment": "tn Heb \u201cnot was left among them as much as one.\u201d
tn Heb \u201cthat was coming after them into the sea.\u201d The referent of \u201cthem\u201d (the Israelites) has been specified in the translation for clarity."}, {"pk": 2826658, "translation": "NET", "book": 2, "chapter": 14, "verse": 29, "text": "But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left."}, {"pk": 2826659, "translation": "NET", "book": 2, "chapter": 14, "verse": 30, "text": "So the LORD saved Israel on that day from the power of the Egyptians, and Israel saw the Egyptians dead on the shore of the sea.", "comment": "tn The participle \u201cdead\u201d is singular, agreeing in form with \u201cEgypt.\u201d
tn The Hebrew term \u05d5\u05b7\u05d9\u05bc\u05d5\u05b9\u05e9\u05c1\u05b7\u05e2 (vayyosha\u2019) is the key summation of the chapter, and this part of the book: \u201cSo Yahweh saved Israel.\u201d This is the culmination of all the powerful works of God through these chapters.
tn Heb \u201cthe hand,\u201d with \u201chand\u201d being a metonymy for power."}, {"pk": 2826660, "translation": "NET", "book": 2, "chapter": 14, "verse": 31, "text": "When Israel saw the great power that the LORD had exercised over the Egyptians, they feared the LORD, and they believed in the LORD and in his servant Moses.", "comment": "tn Heb \u201cand the people feared.\u201d
sn Here the title of \u201cservant\u201d is given to Moses. This is the highest title a mortal can have in the OT \u2013 the \u201cservant of Yahweh.\u201d It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God\u2019s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles \u2013 if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.
tn The preterite with the vav (\u05d5) consecutive introduces a clause that is subordinate to the main points that the verse is making.
tn Heb \u201cthe great hand,\u201d with \u201chand\u201d being a metonymy for work or power. The word play using \u201chand\u201d contrasts the Lord\u2019s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.
tn Heb \u201cdid, made.\u201d
tn The verb is the Hiphil preterite of \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman). sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future."}, {"pk": 2826661, "translation": "NET", "book": 2, "chapter": 15, "verse": 1, "text": "Then Moses and the Israelites sang this song to the LORD. They said, \u201cI will sing to the LORD, for he has triumphed gloriously, the horse and its rider he has thrown into the sea.", "comment": "sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b\u201318; it falls into three sections \u2013 praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God\u2019s saving acts inspire praise from his people; the second is that God\u2019s powerful acts deliver his people from the forces of evil; and the third section is that God\u2019s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms \u2013 the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, \u201cStudies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,\u201d JANESCU 7 (1975): 13-17; D. N. Freedman, \u201cStrophe and Meter in Exodus 15,\u201d A Light unto My Path, 163-203; E. Levine, \u201cNeofiti I: A Study of Exodus 15,\u201d Bib 54 (1973): 301-30; T. C. Butler, \u201c\u2018The Song of the Sea\u2019: Exodus 15:1\u201318: A Study in the Exegesis of Hebrew Poetry,\u201d DissAb 32 (1971): 2782-A.
sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word \u201cto ride\u201d can mean on a horse or in a chariot. Some have suggested changing \u201crider\u201d to \u201cchariot\u201d (re-vocalization) to read \u201cthe horse and its chariot.\u201d
tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has \u05db\u05bc\u05b4\u05d9\u05be\u05d2\u05bc\u05b8\u05d0\u05b9\u05d4 \u05d2\u05bc\u05b8\u05d0\u05b8\u05d4 (ki ga\u2019oh ga\u2019ah). The basic idea of the verb is \u201crise up loftily\u201d or \u201cproudly.\u201d But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean \u201che is highly exalted\u201d or \u201che has done majestically\u201d or \u201che is gloriously glorious.\u201d
tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (\u201cI will\u201d being stronger than \u201cI shall\u201d).
tn Heb \u201cand they said, saying.\u201d This has been simplified in the translation for stylistic reasons.
tn The verb is \u05d9\u05b8\u05e9\u05c1\u05b4\u05d9\u05e8 (yashir), a normal imperfect tense form. But after the adverb \u201cthen\u201d this form is to be treated as a preterite (see GKC 314-15 \u00a7107.c)."}, {"pk": 2826662, "translation": "NET", "book": 2, "chapter": 15, "verse": 2, "text": "The LORD is my strength and my song, and he has become my salvation. This is my God, and I will praise him, my father\u2019s God, and I will exalt him.", "comment": "tn The word \u05d5\u05b0\u05d6\u05b4\u05de\u05b0\u05e8\u05b8\u05ea (v\u00ffzimrat) is problematic. It probably had a suffix yod (\u05d9) that was accidentally dropped because of the yod (\u05d9) on the divine name following. Most scholars posit another meaning for the word. A meaning of \u201cpower\u201d fits the line fairly well, forming a hendiadys with strength \u2013 \u201cstrength and power\u201d becoming \u201cstrong power.\u201d Similar lines are in Isa 12:2 and Ps 118:14. Others suggest \u201cprotection\u201d or \u201cglory.\u201d However, there is nothing substantially wrong with \u201cmy song\u201d in the line \u2013 only that it would be a nicer match if it had something to do with strength.
tn The word \u05e0\u05b8\u05d5\u05b8\u05d4 (navah) occurs only here. It may mean \u201cbeautify, adorn\u201d with praises (see BDB 627 s.v.). See also M. Dahood, \u201cExodus 15:2: \u2018anwehu and Ugaritic snwt,\u201d Bib 59 (1979): 260-61; and M. Klein, \u201cThe Targumic Tosefta to Exodus 15:2,\u201d JJS 26 (1975): 61-67; and S. B. Parker, \u201cExodus 15:2 Again,\u201d VT 21 (1971): 373-79.
tn Heb \u201cYah.\u201d Moses\u2019 poem here uses a short form of the name Yahweh, traditionally rendered in English by \u201cthe LORD.\u201d"}, {"pk": 2826663, "translation": "NET", "book": 2, "chapter": 15, "verse": 3, "text": "The LORD is a warrior, the LORD is his name.", "comment": "tn Heb \u201cYahweh is his name.\u201d As throughout, the name \u201cYahweh\u201d is rendered as \u201cthe Lord\u201d in the translation, as is typically done in English translations.
tn Heb \u201cman of war\u201d (so KJV, ASV). \u201cWarrior\u201d is now the preferred translation since \u201cman of war\u201d is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word \u201cwar\u201d modifies \u201cman\u201d to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has \u201cman of wars\u201d; Ps 24:8 has \u201cmighty man of battle.\u201d See F. Cross, \u201cThe Divine Warrior in Israel\u2019s Early Cult,\u201d Biblical Motifs, 11-30."}, {"pk": 2826664, "translation": "NET", "book": 2, "chapter": 15, "verse": 4, "text": "The chariots of Pharaoh and his army he has thrown into the sea, and his chosen officers were drowned in the Red Sea.", "comment": "tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 \u00a7117.b).
tn The word is a substantive, \u201cchoice, selection\u201d; it is here used in the construct state to convey an attribute before a partitive genitive \u2013 \u201cthe choice of his officers\u201d means his \u201cchoice officers\u201d (see GKC 417 \u00a7128.r).
tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning."}, {"pk": 2826665, "translation": "NET", "book": 2, "chapter": 15, "verse": 5, "text": "The depths have covered them, they went down to the bottom like a stone.", "comment": "tn The parasynonyms here are \u05ea\u05bc\u05b0\u05d4\u05b9\u05de\u05b9\u05ea (t\u00ffhomot, \u201cdeep, ocean depths, deep waters\u201d) and \u05de\u05b0\u05e6\u05d5\u05b9\u05dc\u05b9\u05ea (m\u00fftsolot, \u201cthe depths\u201d); S. R. Driver says properly the \u201cgurgling places\u201d (Exodus, 134).
tn The verb form is \u05d9\u05b0\u05db\u05b7\u05e1\u05b0\u05d9\u05bb\u05de\u05d5\u05bc (y\u00ffkhasyumu) is the Piel preterite. Normally a vav (\u05d5) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (\u05d9) of the root (GKC 214 \u00a775.dd), and the archaic suffix form (GKC 258 \u00a791.l). These all indicate the antiquity of the poem."}, {"pk": 2826666, "translation": "NET", "book": 2, "chapter": 15, "verse": 6, "text": "Your right hand, O LORD, was majestic in power, your right hand, O LORD, shattered the enemy.", "comment": "tn The form \u05e0\u05b6\u05d0\u05b0\u05d3\u05bc\u05b8\u05e8\u05b4\u05d9 (ne\u2019dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning \u201cawesome.\u201d Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 \u00a790.l), but he suggests a reconstruction of the form."}, {"pk": 2826667, "translation": "NET", "book": 2, "chapter": 15, "verse": 7, "text": "In the abundance of your majesty you have overthrown those who rise up against you. You sent forth your wrath; it consumed them like stubble.", "comment": "tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (\u05d5).
sn The word wrath is a metonymy of cause; the effect \u2013 the judgment \u2013 is what is meant.
sn The verb is the Piel of \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
tn The form \u05e7\u05b8\u05de\u05b6\u05d9\u05da\u05b8 (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 \u00a7116.i).
tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to \u201coverthrow\u201d or \u201cthrow down\u201d \u2013 like a wall, leaving it in shattered pieces.
sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance."}, {"pk": 2826668, "translation": "NET", "book": 2, "chapter": 15, "verse": 8, "text": "By the blast of your nostrils the waters were piled up, the flowing water stood upright like a heap, and the deep waters were solidified in the heart of the sea.", "comment": "tn The word \u201cheap\u201d describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified \u2013 as though they were turned to ice (U. Cassuto, Exodus, 175).
sn The phrase \u201cthe blast of your nostrils\u201d is a bold anthropomorphic expression for the wind that came in and dried up the water."}, {"pk": 2826669, "translation": "NET", "book": 2, "chapter": 15, "verse": 9, "text": "The enemy said, \u2018I will chase, I will overtake, I will divide the spoil; my desire will be satisfied on them. I will draw my sword, my hand will destroy them.\u2019", "comment": "tn The verb is \u05d9\u05b8\u05e8\u05b7\u05e9\u05c1 (yarash), which in the Hiphil means \u201cto dispossess\u201d or \u201croot out.\u201d The meaning \u201cdestroy\u201d is a general interpretation.
sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, \u201cI will\u2026, I will\u2026, I will\u2026\u201d (\u201cExodus,\u201d EBC 2:395).
tn The form is \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb \u201cto be full\u201d means \u201cto be satisfied\u201d; the whole expression might indicate \u201cI will be sated with them\u201d or \u201cI will gorge myself.\u201d The greedy appetite was to destroy.
tn The verb \u05e8\u05b4\u05d9\u05e7 (riq) means \u201cto be empty\u201d in the Qal, and in the Hiphil \u201cto empty.\u201d Here the idea is to unsheathe a sword."}, {"pk": 2826670, "translation": "NET", "book": 2, "chapter": 15, "verse": 10, "text": "But you blew with your breath, and the sea covered them. They sank like lead in the mighty waters.", "comment": "tn \u201cBut\u201d has been supplied here.
tn Here \u201cand\u201d has been supplied.
tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, \u201cThe Song of Miriam,\u201d JNES 14 (1955): 243-47."}, {"pk": 2826671, "translation": "NET", "book": 2, "chapter": 15, "verse": 11, "text": "Who is like you, O LORD, among the gods? Who is like you? \u2014 majestic in holiness, fearful in praises, working wonders?", "comment": "tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.
tn S. R. Driver suggests \u201cpraiseworthy acts\u201d as the translation (Exodus, 137).
sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land."}, {"pk": 2826672, "translation": "NET", "book": 2, "chapter": 15, "verse": 12, "text": "You stretched out your right hand, the earth swallowed them.", "comment": "tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the \u201cearth,\u201d must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however."}, {"pk": 2826673, "translation": "NET", "book": 2, "chapter": 15, "verse": 13, "text": "By your loyal love you will lead the people whom you have redeemed; you will guide them by your strength to your holy dwelling place.", "comment": "tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
tn This verb seems to mean \u201cto guide to a watering-place\u201d (See Ps 23:2).
tn The particle \u05d6\u05d5\u05bc (zu) is a relative pronoun, subordinating the next verb to the preceding."}, {"pk": 2826674, "translation": "NET", "book": 2, "chapter": 15, "verse": 14, "text": "The nations will hear and tremble; anguish will seize the inhabitants of Philistia.", "comment": "tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
tn The verb is again a prophetic perfect.
tn The word properly refers to \u201cpangs\u201d of childbirth. When the nations hear, they will be terrified."}, {"pk": 2826675, "translation": "NET", "book": 2, "chapter": 15, "verse": 15, "text": "Then the chiefs of Edom will be terrified, trembling will seize the leaders of Moab, and the inhabitants of Canaan will shake.", "comment": "tn This is a prophetic perfect.
tn This verb is imperfect tense."}, {"pk": 2826676, "translation": "NET", "book": 2, "chapter": 15, "verse": 16, "text": "Fear and dread will fall on them; by the greatness of your arm they will be as still as stone until your people pass by, O LORD, until the people whom you have bought pass by.", "comment": "tn Clauses beginning with \u05e2\u05b7\u05d3 (\u2019ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 \u00a7138.g).
tn The verb \u05e7\u05b8\u05e0\u05b8\u05d4 (qanah) here is the verb \u201cacquire, purchase,\u201d and probably not the homonym \u201cto create, make\u201d (see Gen 4:1; Deut 32:6; and Prov 8:22).
tn The form is an imperfect.
tn The adjective is in construct form and governs the noun \u201carm\u201d (\u201carm\u201d being the anthropomorphic expression for what God did). See GKC 428 \u00a7132.c.
tn The two words can form a nominal hendiadys, \u201ca dreadful fear,\u201d though most English versions retain the two separate terms.
sn For a study of the words for fear, see N. Waldman, \u201cA Comparative Note on Exodus 15:14\u201316,\u201d JQR 66 (1976): 189-92."}, {"pk": 2826677, "translation": "NET", "book": 2, "chapter": 15, "verse": 17, "text": "You will bring them in and plant them in the mountain of your inheritance, in the place you made for your residence, O Lord, the sanctuary, O LORD, that your hands have established.", "comment": "tn The verb is perfect tense, referring to Yahweh\u2019s previous choice of the holy place.
sn The \u201cmountain\u201d and the \u201cplace\u201d would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.
tn The verb is imperfect."}, {"pk": 2826678, "translation": "NET", "book": 2, "chapter": 15, "verse": 18, "text": "The LORD will reign forever and ever!"}, {"pk": 2826679, "translation": "NET", "book": 2, "chapter": 15, "verse": 19, "text": "For the horses of Pharaoh came with his chariots and his footmen into the sea, and the LORD brought back the waters of the sea on them, but the Israelites walked on dry land in the middle of the sea.\u201d"}, {"pk": 2826680, "translation": "NET", "book": 2, "chapter": 15, "verse": 20, "text": "Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances.", "comment": "sn See J. N. Easton, \u201cDancing in the Old Testament,\u201d ExpTim 86 (1975): 136-40."}, {"pk": 2826681, "translation": "NET", "book": 2, "chapter": 15, "verse": 21, "text": "Miriam sang in response to them, \u201cSing to the LORD, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.\u201d", "comment": "tn The verb \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019ana) normally means \u201cto answer,\u201d but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.
sn This song of the sea is, then, a great song of praise for Yahweh\u2019s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God."}, {"pk": 2826682, "translation": "NET", "book": 2, "chapter": 15, "verse": 22, "text": "Then Moses led Israel to journey away from the Red Sea. They went out to the Desert of Shur, walked for three days into the desert, and found no water.", "comment": "sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses\u2019 demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain \u2013 not worship.
sn The first event of the Israelites\u2019 desert experience is a failure, for they murmur against Yahweh and are given a stern warning \u2013 and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert \u2013 he did not bring them into the desert to let them die. But there is a deeper level to this story \u2013 the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A); developing to bitter water (B), resolving to sweet water (B); complaints by the people (C), leading to to the instructions for the people (C); and the central turning point is the wonder miracle (D).
tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey \u2013 and he is following God. So the point is that God was leading Israel to the bitter water."}, {"pk": 2826683, "translation": "NET", "book": 2, "chapter": 15, "verse": 23, "text": "Then they came to Marah, but they were not able to drink the waters of Marah, because they were bitter. (That is why its name was Marah.)", "comment": "tn Heb \u201cone called its name,\u201d the expression can be translated as a passive verb if the subject is not expressed.
tn The \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05df (\u2019al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place \u2013 but they certainly could have.
sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?
tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.
tn The infinitive construct here provides the direct object for the verb \u201cto be able,\u201d answering the question of what they were not able to do.
sn The Hebrew word \u201cMarah\u201d means \u201cbitter.\u201d This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the \u201cbitter herbs\u201d in the Passover, recalling the bitter labor in bondage. So there may be a double reference here \u2013 to the bitter waters and to Egypt itself \u2013 God can deliver from either."}, {"pk": 2826684, "translation": "NET", "book": 2, "chapter": 15, "verse": 24, "text": "So the people murmured against Moses, saying, \u201cWhat can we drink?\u201d", "comment": "tn The imperfect tense here should be given a potential nuance: \u201cWhat can we drink?\u201d since the previous verse reports that they were not able to drink the water.sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions \u2013 he cried \u201cto\u201d Yahweh, but the people murmured \u201cagainst\u201d Moses.
tn The verb \u05d5\u05b7\u05d9\u05bc\u05b4\u05dc\u05b9\u05e0\u05d5\u05bc (vayyillonu) from \u05dc\u05d5\u05bc\u05df (lun) is a much stronger word than \u201cto grumble\u201d or \u201cto complain.\u201d It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14\u201315). They were not merely complaining \u2013 they were questioning God\u2019s abilities and motives. The action is something like a parliamentary vote of no confidence."}, {"pk": 2826685, "translation": "NET", "book": 2, "chapter": 15, "verse": 25, "text": "He cried out to the LORD, and the LORD showed him a tree. When Moses threw it into the water, the water became safe to drink. There the Lord made for them a binding ordinance, and there he tested them.", "comment": "tn This translation interprets the two nouns as a hendiadys: \u201ca statute and an ordinance\u201d becomes \u201ca binding ordinance.\u201d
tn The verb is \u05d5\u05b7\u05d9\u05bc\u05d5\u05b9\u05e8\u05b5\u05d4\u05d5\u05bc (vayyorehu, \u201cand he showed him\u201d). It is the Hiphil preterite from \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah), which has a basic meaning of \u201cto point, show, direct.\u201d It then came to mean \u201cto teach\u201d; it is the verb behind the noun \u201cLaw\u201d (\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4, torah).sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God\u2019s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).
tn Or \u201ca [piece of] wood\u201d (cf. NAB, NIV, NRSV, TEV, CEV); NLT \u201ca branch.\u201dsn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have \u2013 even to this day \u2013 the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (\u201cshowed, instructed\u201d) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.
tn Heb \u201che\u201d; the referent (Moses) has been specified in the translation for clarity.
tn Heb \u201cthere he\u201d; the referent (the Lord) is supplied for clarity.
tn Heb \u201cfor him\u201d (referring to Israel as a whole).
tn The verb \u05e0\u05b4\u05e1\u05bc\u05b8\u05d4\u05d5\u05bc (nissahu, \u201cand he tested him [them]\u201d) is from the root \u05e0\u05b8\u05e1\u05b8\u05d4 (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was."}, {"pk": 2826686, "translation": "NET", "book": 2, "chapter": 15, "verse": 26, "text": "He said, \u201cIf you will diligently obey the LORD your God, and do what is right in his sight, and pay attention to his commandments, and keep all his statutes, then all the diseases that I brought on the Egyptians I will not bring on you, for I, the LORD, am your healer.\u201d", "comment": "tn The construction uses the infinitive absolute and the imperfect tense of \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 (shama\u2019). The meaning of the verb is idiomatic here because it is followed by \u201cto the voice of Yahweh your God.\u201d When this is present, the verb is translated \u201cobey.\u201d The construction is in a causal clause. It reads, \u201cIf you will diligently obey.\u201d Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 \u00a7113.o).
tn The form is \u05e8\u05b9\u05e4\u05b0\u05d0\u05b6\u05da\u05b8 (rof\u00ff\u2019ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun \u201cI\u201d: \u201cI [am] your healer.\u201d The suffix is an objective genitive \u2013 the Lord heals them.sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, \u201cI am Yahweh who heals your water,\u201d but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).
sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God\u2019s true people. But the interesting thing about a conditional clause like this is that the opposite is also true \u2013 \u201cif you do not obey, then I will bring these diseases.\u201d
tn The substantive \u05db\u05bc\u05b8\u05dc\u05be (kol, \u201call of\u201d) in a negative clause can be translated \u201cnone of.\u201d
tn Heb \u201cgive ear.\u201d This verb and the next are both perfect tenses with the vav (\u05d5) consecutive; they continue the sequence of the original conditional clause.
tn The word order is reversed in the text: \u201cand the right in his eyes you do,\u201d or, \u201c[if] you do what is right in his eyes.\u201d The conditional idea in the first clause is continued in this clause."}, {"pk": 2826687, "translation": "NET", "book": 2, "chapter": 15, "verse": 27, "text": "Then they came to Elim, where there were twelve wells of water and seventy palm trees, and they camped there by the water.", "comment": "sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people\u2019s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life."}, {"pk": 2826688, "translation": "NET", "book": 2, "chapter": 16, "verse": 1, "text": "When they journeyed from Elim, the entire company of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus from the land of Egypt.", "comment": "tn The word is often rendered \u201ccongregation\u201d (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is \u201ccommunity\u201d (NAB, NIV, NCV, TEV) or \u201cassembly.\u201d The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17\u201318).
tn The form in the text is \u05dc\u05b0\u05e6\u05b5\u05d0\u05ea\u05b8\u05dd (l\u00fftse\u2019tam, \u201cafter their going out\u201d). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.
tn The sentence begins with a preterite and vav (\u05d5) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.
sn Exod 16 plays an important part in the development of the book\u2019s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., \u201cThe Manna Narrative of Exodus 16:1\u201310,\u201d JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36)."}, {"pk": 2826689, "translation": "NET", "book": 2, "chapter": 16, "verse": 2, "text": "The entire company of Israelites murmured against Moses and Aaron in the desert.", "comment": "tn Or \u201ccommunity\u201d or \u201cassembly.\u201d"}, {"pk": 2826690, "translation": "NET", "book": 2, "chapter": 16, "verse": 3, "text": "The Israelites said to them, \u201cIf only we had died by the hand of the LORD in the land of Egypt, when we sat by the pots of meat, when we ate bread to the full, for you have brought us out into this desert to kill this whole assembly with hunger!\u201d", "comment": "tn The form is a Qal infinitive construct used in a temporal clause, and the verb \u201cwhen we ate\u201d has the same structure.
tn \u05dc\u05b0\u05d4\u05b8\u05de\u05b4\u05d9\u05ea (l\u00ffhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.
tn The text reads: \u05de\u05b4\u05d9\u05be\u05d9\u05b4\u05ea\u05bc\u05b5\u05df \u05de\u05d5\u05bc\u05ea\u05b5\u05e0\u05d5\u05bc (mi-yitten mutenu, \u201cwho will give our dying\u201d) meaning \u201cIf only we had died.\u201d \u05de\u05d5\u05bc\u05ea\u05b5\u05e0\u05d5\u05bc is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, \u00a7547.
sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1\u201320). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well."}, {"pk": 2826691, "translation": "NET", "book": 2, "chapter": 16, "verse": 4, "text": "Then the LORD said to Moses, \u201cI am going to rain bread from heaven for you, and the people will go out and gather the amount for each day, so that I may test them. Will they walk in my law or not?", "comment": "tn The verb in the purpose/result clause is the Piel imperfect of \u05e0\u05b8\u05e1\u05b8\u05d4 (nasah), \u05d0\u05b2\u05e0\u05b7\u05e1\u05bc\u05b6\u05e0\u05d5\u05bc (\u2019anassenu) \u2013 \u201cin order that I may prove them [him].\u201d The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.
tn The particle \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 (hinni) before the active participle indicates the imminent future action: \u201cI am about to rain.\u201d
tn This verb and the next are the Qal perfect tenses with vav (\u05d5) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction \u2013 \u201cthey will go out\u201d or \u201cthey are to go out.\u201d
sn The word \u201claw\u201d here properly means \u201cdirection\u201d at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai."}, {"pk": 2826692, "translation": "NET", "book": 2, "chapter": 16, "verse": 5, "text": "On the sixth day they will prepare what they bring in, and it will be twice as much as they gather every other day.\u201d", "comment": "tn Heb \u201cand it will be on the sixth day.\u201d
sn There is a question here concerning the legislation \u2013 the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that."}, {"pk": 2826693, "translation": "NET", "book": 2, "chapter": 16, "verse": 6, "text": "Moses and Aaron said to all the Israelites, \u201cIn the evening you will know that the LORD has brought you out of the land of Egypt,", "comment": "tn The text simply has \u201cevening, and you will know.\u201d Gesenius notes that the perfect tense with the vav consecutive occurs as the apodosis to temporal clauses or their equivalents. Here the first word implies the idea \u201c[when it becomes] evening\u201d or simply \u201c[in the] evening\u201d (GKC 337-38 \u00a7112.oo).sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now."}, {"pk": 2826694, "translation": "NET", "book": 2, "chapter": 16, "verse": 7, "text": "and in the morning you will see the glory of the LORD, because he has heard your murmurings against the LORD. As for us, what are we, that you should murmur against us?\u201d", "comment": "tn Heb \u201cmorning, and you will see.\u201d
tn The words \u201cas for us\u201d attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: \u201cand we \u2013 what?\u201d The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.
tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause."}, {"pk": 2826695, "translation": "NET", "book": 2, "chapter": 16, "verse": 8, "text": "Moses said, \u201cYou will know this when the LORD gives you meat to eat in the evening and bread in the morning to satisfy you, because the LORD has heard your murmurings that you are murmuring against him. As for us, what are we? Your murmurings are not against us, but against the LORD.\u201d", "comment": "tn \u201cYou will know this\u201d has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error \u2013 even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason \u2013 there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. \u201cWe should realize that Moses had properly claimed to be no public speaker.\u201d
tn The word order is \u201cnot against us [are] your murmurings.\u201d
tn The words \u201cas for us\u201d attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: \u201cand we \u2013 what?\u201d The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.
tn Here again is an infinitive construct with the preposition forming a temporal clause."}, {"pk": 2826696, "translation": "NET", "book": 2, "chapter": 16, "verse": 9, "text": "Then Moses said to Aaron, \u201cTell the whole community of the Israelites, \u2018Come before the LORD, because he has heard your murmurings.\u2019\u201d", "comment": "tn The verb means \u201capproach, draw near.\u201d It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.
tn Or \u201ccongregation\u201d (KJV, ASV, NASB, NRSV); the same word occurs in v. 10."}, {"pk": 2826697, "translation": "NET", "book": 2, "chapter": 16, "verse": 10, "text": "As Aaron spoke to the whole community of the Israelites and they looked toward the desert, there the glory of the LORD appeared in the cloud,", "comment": "tn Heb \u201cand it was as Aaron spoke.\u201d The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive \u201cAaron.\u201d
sn S. R. Driver says, \u201cA brilliant glow of fire\u2026symbolizing Jehovah\u2019s presence, gleamed through the cloud, resting\u2026on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold\u201d (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated \u201cbehold\u201d or \u201clo\u201d introduces the surprising sight.
tn The verb is the Niphal perfect of the verb \u201cto see\u201d \u2013 \u201cit was seen.\u201d But the standard way of translating this form is from the perspective of Yahweh as subject \u2013 \u201che appeared.\u201d"}, {"pk": 2826698, "translation": "NET", "book": 2, "chapter": 16, "verse": 11, "text": "and the LORD spoke to Moses:"}, {"pk": 2826699, "translation": "NET", "book": 2, "chapter": 16, "verse": 12, "text": "\u201cI have heard the murmurings of the Israelites. Tell them, \u2018During the evening you will eat meat, and in the morning you will be satisfied with bread, so that you may know that I am the LORD your God.\u2019\u201d", "comment": "tn The verb means \u201cto be sated, satisfied\u201d; in this context it indicates that they would have sufficient bread to eat \u2013 they would be full.
tn Heb \u201cduring the evenings\u201d; see Exod 12:6.
sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and \u201ctelescopes\u201d some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God\u2019s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.
tn The form is a Qal perfect with the vav (\u05d5) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.
sn This verse supports the view taken in chap. 6 concerning the verb \u201cto know.\u201d Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises."}, {"pk": 2826700, "translation": "NET", "book": 2, "chapter": 16, "verse": 13, "text": "In the evening the quail came up and covered the camp, and in the morning a layer of dew was all around the camp.", "comment": "sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers."}, {"pk": 2826701, "translation": "NET", "book": 2, "chapter": 16, "verse": 14, "text": "When the layer of dew had evaporated, there on the surface of the desert was a thin flaky substance, thin like frost on the earth.", "comment": "tn Heb \u201cand [the dew\u2026] went up.\u201d
tn The preterite with vav (\u05d5) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.
sn Translations usually refer to the manna as \u201cbread.\u201d In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (\u201cThe Manna of Sinai,\u201d BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired \u2013 sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that \u201cworms\u201d could mean \u201cants\u201d that carried them away, but that is contrived \u2013 the text could have said ants. The fact that the Bible calls it \u201cbread\u201d creates no problem. \u05dc\u05b6\u05d7\u05b6\u05dd (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15\u201316) and honey (1 Sam 14:24\u201328). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text."}, {"pk": 2826702, "translation": "NET", "book": 2, "chapter": 16, "verse": 15, "text": "When the Israelites saw it, they said to one another, \u201cWhat is it?\u201d because they did not know what it was. Moses said to them, \u201cIt is the bread that the LORD has given you for food.", "comment": "tn Heb \u201ca man to his brother.\u201d
tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.
sn For other views see G. Verm\u00e8s, \u201c\u2018He Is the Bread\u2019 Targum Neofiti Ex. 16:15,\u201d SJLA 8 (1975): 139-46; and G. J. Cowling, \u201cTargum Neofiti Ex. 16:15,\u201d AJBA (1974-75): 93-105.
sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, \u201cIt is not manna. It is the food Yahweh has given you.\u201d He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things \u201cwhat?\u201d
tn The text has: \u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 \u05db\u05bc\u05b4\u05d9 \u05dc\u05d0\u05b9 \u05d9\u05b8\u05d3\u05b0\u05e2\u05d5\u05bc \u05de\u05b7\u05d4\u05be\u05d4\u05d5\u05bc\u05d0 (man hu\u2019 ki lo\u2019 yad\u00ff\u2019u mah hu\u2019). From this statement the name \u201cmanna\u201d was given to the substance. \u05de\u05b8\u05df for \u201cwhat\u201d is not found in Hebrew, but appears in Syriac as a contraction of ma den, \u201cwhat then?\u201d In Aramaic and Arabic man is \u201cwhat?\u201d The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant \u201cwhat?\u201d are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account \u2013 a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant \u201cwhat?\u201d There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157."}, {"pk": 2826703, "translation": "NET", "book": 2, "chapter": 16, "verse": 16, "text": "\u201cThis is what the LORD has commanded: \u2018Each person is to gather from it what he can eat, an omer per person according to the number of your people; each one will pick it up for whoever lives in his tent.\u2019\u201d", "comment": "tn Heb \u201cthe thing that.\u201d
tn \u201clives\u201d has been supplied.
tn Heb \u201cwill take.\u201d
tn Traditionally \u201csouls.\u201d
tn The word \u201cnumber\u201d is an accusative that defines more precisely how much was to be gathered (see GKC 374 \u00a7118.h).
tn Heb \u201cfor a head.\u201d
sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as \u201ctwo quarts\u201d (cf. NCV, CEV, NLT); TEV \u201ctwo litres.\u201d
tn The form is the plural imperative: \u201cGather [you] each man according to his eating.\u201d
tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation \u2013 \u201chere and now he commands you.\u201d"}, {"pk": 2826704, "translation": "NET", "book": 2, "chapter": 16, "verse": 17, "text": "The Israelites did so, and they gathered \u2014 some more, some less."}, {"pk": 2826705, "translation": "NET", "book": 2, "chapter": 16, "verse": 18, "text": "When they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.", "comment": "tn The preterite with the vav (\u05d5) consecutive is subordinated here as a temporal clause."}, {"pk": 2826706, "translation": "NET", "book": 2, "chapter": 16, "verse": 19, "text": "Moses said to them, \u201cNo one is to keep any of it until morning.\u201d", "comment": "tn The address now is for \u201cman\u201d (\u05d0\u05b4\u05d9\u05e9\u05c1, \u2019ish), \u201ceach one\u201d; here the instruction seems to be focused on the individual heads of the households.
tn Or \u201csome of it,\u201d \u201cfrom it.\u201d"}, {"pk": 2826707, "translation": "NET", "book": 2, "chapter": 16, "verse": 20, "text": "But they did not listen to Moses; some kept part of it until morning, and it was full of worms and began to stink, and Moses was angry with them.", "comment": "tn Heb \u201cmen\u201d; this usage is designed to mean \u201csome\u201d (see GKC 447 \u00a7138.h, n. 1).
tn The verb \u05d5\u05b7\u05d9\u05bc\u05b8\u05e8\u05bb\u05dd (vayyarum) is equivalent to a passive \u2013 \u201cit was changed\u201d \u2013 to which \u201cworms\u201d is added as an accusative of result (GKC 388-89 \u00a7121.d, n. 2)."}, {"pk": 2826708, "translation": "NET", "book": 2, "chapter": 16, "verse": 21, "text": "So they gathered it each morning, each person according to what he could eat, and when the sun got hot, it would melt.", "comment": "tn The perfect tenses here with vav (\u05d5) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 \u00a7159.g).
tn Heb \u201cmorning by morning.\u201d This is an example of the repetition of words to express the distributive sense; here the meaning is \u201cevery morning\u201d (see GKC 388 \u00a7121.c)."}, {"pk": 2826709, "translation": "NET", "book": 2, "chapter": 16, "verse": 22, "text": "And on the sixth day they gathered twice as much food, two omers per person; and all the leaders of the community came and told Moses.", "comment": "tn Heb \u201cfor one.\u201d
sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).
tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is \u201ctwo of the omer\u201d or \u201cthe double of the omer\u201d (see GKC 433 \u00a7134.e).
tn Heb \u201cand it happened/was.\u201d
tn Or \u201ccongregation\u201d (KJV, ASV, NASB, NRSV).
tn The word suggests \u201cthe ones lifted up\u201d above others, and therefore the rulers or the chiefs of the people."}, {"pk": 2826710, "translation": "NET", "book": 2, "chapter": 16, "verse": 23, "text": "He said to them, \u201cThis is what the LORD has said: \u2018Tomorrow is a time of cessation from work, a holy Sabbath to the LORD. Whatever you want to bake, bake today; whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.\u2019\u201d", "comment": "tn The two verbs in these objective noun clauses are desiderative imperfects \u2013 \u201cbake whatever you want to bake.\u201d
tn The noun \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df (shabbaton) has the abstract ending on it: \u201cresting, ceasing.\u201d The root word means \u201ccease\u201d from something, more than \u201cto rest.\u201d The Law would make it clear that they were to cease from their normal occupations and do no common work.
tn The technical expression is now used: \u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea\u05be\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 (shabbat-qodesh, \u201ca holy Sabbath\u201d) meaning a \u201ccessation of/for holiness\u201d for Yahweh. The rest was to be characterized by holiness.
tn The word \u201ctoday\u201d is implied from the context."}, {"pk": 2826711, "translation": "NET", "book": 2, "chapter": 16, "verse": 24, "text": "So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it."}, {"pk": 2826712, "translation": "NET", "book": 2, "chapter": 16, "verse": 25, "text": "Moses said, \u201cEat it today, for today is a Sabbath to the LORD; today you will not find it in the area.", "comment": "tn Heb \u201cin the field\u201d (so KJV, ASV, NASB, NCV, NRSV); NAB, NIV, NLT \u201con the ground.\u201d"}, {"pk": 2826713, "translation": "NET", "book": 2, "chapter": 16, "verse": 26, "text": "Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.\u201d"}, {"pk": 2826714, "translation": "NET", "book": 2, "chapter": 16, "verse": 27, "text": "On the seventh day some of the people went out to gather it, but they found nothing."}, {"pk": 2826715, "translation": "NET", "book": 2, "chapter": 16, "verse": 28, "text": "So the LORD said to Moses, \u201cHow long do you refuse to obey my commandments and my instructions?", "comment": "tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present."}, {"pk": 2826716, "translation": "NET", "book": 2, "chapter": 16, "verse": 29, "text": "See, because the LORD has given you the Sabbath, that is why he is giving you food for two days on the sixth day. Each of you stay where you are; let no one go out of his place on the seventh day.\u201d", "comment": "tn Or \u201cLet not anyone go\u201d (see GKC 445 \u00a7138.d).
tn Heb \u201cremain, a man where he is.\u201d
sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God\u2019s love \u2013 it was accomplished through the double portion on the sixth day \u2013 B. Jacob says, \u201cGod made no request unless He provided the means for its execution\u201d (Exodus, 461)."}, {"pk": 2826717, "translation": "NET", "book": 2, "chapter": 16, "verse": 30, "text": "So the people rested on the seventh day."}, {"pk": 2826718, "translation": "NET", "book": 2, "chapter": 16, "verse": 31, "text": "The house of Israel called its name \u201cmanna.\u201d It was like coriander seed and was white, and it tasted like wafers with honey.", "comment": "tn Hebrew \u05de\u05b8\u05df (man).
tn Heb \u201clike seed of coriander, white, its taste was.\u201d
sn The name \u201chouse of Israel\u201d is unusual in this context."}, {"pk": 2826719, "translation": "NET", "book": 2, "chapter": 16, "verse": 32, "text": "Moses said, \u201cThis is what the LORD has commanded: \u2018Fill an omer with it to be kept for generations to come, so that they may see the food I fed you in the desert when I brought you out from the land of Egypt.\u2019\u201d", "comment": "tn Heb \u201cfor keeping.\u201d
tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.
tn Heb \u201caccording to your generations\u201d (see Exod 12:14).
tn Heb \u201cThis is the thing that.\u201d"}, {"pk": 2826720, "translation": "NET", "book": 2, "chapter": 16, "verse": 33, "text": "Moses said to Aaron, \u201cTake a jar and put in it an omer full of manna, and place it before the LORD to be kept for generations to come.\u201d"}, {"pk": 2826721, "translation": "NET", "book": 2, "chapter": 16, "verse": 34, "text": "Just as the LORD commanded Moses, so Aaron placed it before the Testimony for safekeeping.", "comment": "tn \u201cfor keeping.\u201d
sn The \u201cTestimony\u201d is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10\u201322; W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert."}, {"pk": 2826722, "translation": "NET", "book": 2, "chapter": 16, "verse": 35, "text": "Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan."}, {"pk": 2826723, "translation": "NET", "book": 2, "chapter": 16, "verse": 36, "text": "(Now an omer is one tenth of an ephah.)", "comment": "tn The words \u201comer\u201d and \u201cephah\u201d are transliterated Hebrew words. The omer is mentioned only in this passage. (It is different from a \u201chomer\u201d [cf. Ezek 45:11\u201314].) An ephah was a dry measure whose capacity is uncertain: \u201cQuotations given for the ephah vary from ca. 45 to 20 liters\u201d (C. Houtman, Exodus, 2:340-41).sn The point of this chapter, with all its instructions and reports included, is God\u2019s miraculous provision of food for his people. This is a display of sovereign power that differs from the display of military power. Once again the story calls for faith, but here it is faith in Yahweh to provide for his people. The provision is also a test to see if they will obey the instructions of God. Deut 8 explains this. The point, then, is that God provides for the needs of his people that they may demonstrate their dependence on him by obeying him. The exposition of this passage must also correlate to John 6. God\u2019s providing manna from heaven to meet the needs of his people takes on new significance in the application that Jesus makes of the subject to himself. There the requirement is the same \u2013 will they believe and obey? But at the end of the event John explains that they murmured about Jesus."}, {"pk": 2826724, "translation": "NET", "book": 2, "chapter": 17, "verse": 1, "text": "The whole community of the Israelites traveled on their journey from the Desert of Sin according to the LORD\u2019s instruction, and they pitched camp in Rephidim. Now there was no water for the people to drink.", "comment": "tn The disjunctive vav introduces a parenthetical clause that is essential for this passage \u2013 there was no water.
sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses\u2019 leadership as well as a test of Yahweh\u2019s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God\u2019s free flowing grace with the sad memory of Israel\u2019s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).
tn Or \u201ccongregation\u201d (KJV, ASV, NASB, NRSV).
tn The text says that they journeyed \u201caccording to their journeyings.\u201d Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.
sn The location is a bit of a problem. Exod 19:1\u20132 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.
tn Here the construction uses a genitive after the infinitive construct for the subject: \u201cthere was no water for the drinking of the people\u201d (GKC 353-54 \u00a7115.c)."}, {"pk": 2826725, "translation": "NET", "book": 2, "chapter": 17, "verse": 2, "text": "So the people contended with Moses, and they said, \u201cGive us water to drink!\u201d Moses said to them, \u201cWhy do you contend with me? Why do you test the LORD?\u201d", "comment": "tn The imperfect tense with the vav (\u05d5) follows the imperative, and so it carries the nuance of the logical sequence, showing purpose or result. This may be expressed in English as \u201cgive us water so that we may drink,\u201d but more simply with the English infinitive, \u201cgive us water to drink.\u201dsn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476).
tn The verb \u05e0\u05b8\u05e1\u05b8\u05d4 (nasah) means \u201cto test, tempt, try, prove.\u201d It can be used of people simply trying to do something that they are not sure of (such as David trying on Saul\u2019s armor), or of God testing people to see if they will obey (as in testing Abraham, Gen 22:1), or of people challenging others (as in the Queen of Sheba coming to test Solomon), and of the people in the desert in rebellion putting God to the test. By doubting that God was truly in their midst, and demanding that he demonstrate his presence, they tested him to see if he would act. There are times when \u201cproving\u201d God is correct and required, but that is done by faith (as with Gideon); when it is done out of unbelief, then it is an act of disloyalty.
tn The verb \u05d5\u05b7\u05d9\u05bc\u05b8\u05e8\u05b6\u05d1 (vayyarev) is from the root \u05e8\u05b4\u05d9\u05d1 (riv); it forms the basis of the name \u201cMeribah.\u201d The word means \u201cstrive, quarrel, be in contention\u201d and even \u201clitigation.\u201d A translation \u201cquarrel\u201d does not appear to capture the magnitude of what is being done here. The people have a legal dispute \u2013 they are contending with Moses as if bringing a lawsuit.
tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects \u2013 the action is in progress."}, {"pk": 2826726, "translation": "NET", "book": 2, "chapter": 17, "verse": 3, "text": "But the people were very thirsty there for water, and they murmured against Moses and said, \u201cWhy in the world did you bring us up out of Egypt \u2014 to kill us and our children and our cattle with thirst?\u201d", "comment": "sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God\u2019s ability to provide for them.
tn The verbs and the pronouns in this verse are in the singular because \u201cthe people\u201d is singular in form.
tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, \u201cwhy is this you have brought us up?\u201d (R. J. Williams, Hebrew Syntax, 24, \u00a7118)."}, {"pk": 2826727, "translation": "NET", "book": 2, "chapter": 17, "verse": 4, "text": "Then Moses cried out to the LORD, \u201cWhat will I do with this people? \u2014 a little more and they will stone me!\u201d", "comment": "tn Or \u201cthey are almost ready to stone me.\u201d
tn The perfect tense with the vav (\u05d5) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 \u00a7112.x).
tn The preposition lamed (\u05dc) is here specification, meaning \u201cwith respect to\u201d (see R. J. Williams, Hebrew Syntax, 49, \u00a7273)."}, {"pk": 2826728, "translation": "NET", "book": 2, "chapter": 17, "verse": 5, "text": "The LORD said to Moses, \u201cGo over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go.", "comment": "tn \u201cPass over before\u201d indicates that Moses is the leader who goes first, and the people follow him. In other words, \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (lifney) indicates time and not place here (B. Jacob, Exodus, 477-78)."}, {"pk": 2826729, "translation": "NET", "book": 2, "chapter": 17, "verse": 6, "text": "I will be standing before you there on the rock in Horeb, and you will strike the rock, and water will come out of it so that the people may drink.\u201d And Moses did so in plain view of the elders of Israel.", "comment": "tn The form is a Hiphil perfect with the vav (\u05d5) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.
tn Or \u201cby\u201d (NIV, NLT).
tn These two verbs are also perfect tenses with vav (\u05d5) consecutive: \u201cand [water] will go out\u2026and [the people] will drink.\u201d But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).
tn The construction uses \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 \u05e2\u05b9\u05de\u05b5\u05d3 (hinni \u2019omed) to express the futur instans or imminent future of the verb: \u201cI am going to be standing.\u201dsn The reader has many questions when studying this passage \u2013 why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2826730, "translation": "NET", "book": 2, "chapter": 17, "verse": 7, "text": "He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the LORD, saying, \u201cIs the LORD among us or not?\u201d", "comment": "sn The name Massah (\u05de\u05b7\u05e1\u05bc\u05b8\u05d4, massah) means \u201cProving\u201d; it is derived from the verb \u201ctest, prove, try.\u201d And the name Meribah (\u05de\u05b0\u05e8\u05b4\u05d9\u05d1\u05b8\u05d4, m\u00ffrivah) means \u201cStrife\u201d; it is related to the verb \u201cto strive, quarrel, contend.\u201d The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7\u20138, which is quoted in Heb 3:15: \u201cOh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.\u201d The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)"}, {"pk": 2826731, "translation": "NET", "book": 2, "chapter": 17, "verse": 8, "text": "Amalek came and attacked Israel in Rephidim.", "comment": "tn Or \u201cfought with.\u201d
sn This short passage gives the first account of Israel\u2019s holy wars. The war effort and Moses\u2019 holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer \u2013 but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8,9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).
tn Heb \u201cand Amalek came\u201d; NIV, NCV, TEV, CEV \u201cthe Amalekites.\u201d"}, {"pk": 2826732, "translation": "NET", "book": 2, "chapter": 17, "verse": 9, "text": "So Moses said to Joshua, \u201cChoose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.\u201d", "comment": "tn This could be rendered literally \u201cchoose men for us.\u201d But the lamed (\u05dc) preposition probably indicates possession, \u201cour men,\u201d and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on \u201cmen,\u201d indicates he was to select some to fight."}, {"pk": 2826733, "translation": "NET", "book": 2, "chapter": 17, "verse": 10, "text": "So Joshua fought against Amalek just as Moses had instructed him; and Moses and Aaron and Hur went up to the top of the hill.", "comment": "tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses\u2019 words."}, {"pk": 2826734, "translation": "NET", "book": 2, "chapter": 17, "verse": 11, "text": "Whenever Moses would raise his hands, then Israel prevailed, but whenever he would rest his hands, then Amalek prevailed.", "comment": "tn Or \u201clower.\u201d
tn The two verbs in the temporal clauses are by \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (v\u00ffhaya ka\u2019asher, \u201cas long as\u201d or, \u201cand it was that whenever\u201d). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect."}, {"pk": 2826735, "translation": "NET", "book": 2, "chapter": 17, "verse": 12, "text": "When the hands of Moses became heavy, they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, and so his hands were steady until the sun went down.", "comment": "tn Heb \u201cfrom this, one, and from this, one.\u201d
tn Literally \u201cnow the hands of Moses,\u201d the disjunctive vav (\u05d5) introduces a circumstantial clause here \u2013 of time.
tn The word \u201csteady\u201d is \u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05d4 (\u2019emuna) from the root \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman). The word usually means \u201cfaithfulness.\u201d Here is a good illustration of the basic idea of the word \u2013 firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power \u2013 to Moses a staff, to the Christians the Spirit \u2013 the people of God had to know that the victory came from God alone.
tn The term used here is the adjective \u05db\u05bc\u05b0\u05d1\u05b5\u05d3\u05b4\u05d9\u05dd (k\u00ffvedim). It means \u201cheavy,\u201d but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses\u2019 hands were \u201cheavy,\u201d Israel started to lose."}, {"pk": 2826736, "translation": "NET", "book": 2, "chapter": 17, "verse": 13, "text": "So Joshua destroyed Amalek and his army with the sword.", "comment": "tn Or \u201cpeople.\u201d
tn The verb means \u201cdisabled, weakened, prostrated.\u201d It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).
tn Heb \u201cmouth of the sword.\u201d It means as the sword devours \u2013 without quarter (S. R. Driver, Exodus, 159)."}, {"pk": 2826737, "translation": "NET", "book": 2, "chapter": 17, "verse": 14, "text": "The LORD said to Moses, \u201cWrite this as a memorial in the book, and rehearse it in Joshua\u2019s hearing; for I will surely wipe out the remembrance of Amalek from under heaven.", "comment": "tn Heb \u201cin the ears of Joshua.\u201d The account should be read to Joshua.
tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb \u05de\u05b8\u05d7\u05b8\u05d4 (makhah) is often translated \u201cblot out\u201d \u2013 but that is not a very satisfactory image, since it would not remove completely what is the object. \u201cEfface, erase, scrape off\u201d (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.
sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them \u2013 they will have no posterity and no lasting heritage.
tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 \u00a7126.s.
tn The Hebrew word is \u201cplace,\u201d meaning that the events were to be impressed on Joshua."}, {"pk": 2826738, "translation": "NET", "book": 2, "chapter": 17, "verse": 15, "text": "Moses built an altar, and he called it \u201cThe LORD is my Banner,\u201d", "comment": "sn Heb \u201cYahweh-nissi\u201d (so NAB), which means \u201cYahweh is my banner.\u201d Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar \u2013 God gave them the victory."}, {"pk": 2826739, "translation": "NET", "book": 2, "chapter": 17, "verse": 16, "text": "for he said, \u201cFor a hand was lifted up to the throne of the LORD \u2014 that the LORD will have war with Amalek from generation to generation.\u201d", "comment": "sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual \u2013 believers do not wrestle against flesh and blood. So only God\u2019s power will bring victory.
tn The line here is very difficult. The Hebrew text has \u05db\u05bc\u05b4\u05d9\u05be\u05d9\u05b8\u05d3 \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05e1 \u05d9\u05b8\u05d4\u05bc (ki yad \u2019al kes yah, \u201cfor a hand on the throne of Yah\u201d). If the word is \u201cthrone\u201d (and it is not usually spelled like this), then it would mean Moses\u2019 hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (\u05db\u05e1\u05d9\u05d4) as a verbal form; it reads \u201cwith a secret hand.\u201d Most scholars have simply assumed that the text is wrong, and \u05db\u05bc\u05b5\u05e1 should be emended to \u05e0\u05b5\u05e1 (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies \u2013 some motif of the name must be found in the sentiment. This would then read, \u201cMy hand on the banner of Yah.\u201d It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again."}, {"pk": 2826740, "translation": "NET", "book": 2, "chapter": 18, "verse": 1, "text": "Jethro, the priest of Midian, Moses\u2019 father-in-law, heard about all that God had done for Moses and for his people Israel, that the LORD had brought Israel out of Egypt.", "comment": "sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).
sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1\u201312 tell how Jethro heard and came and worshiped and blessed; vv. 13\u201323 have the advice of Jethro, and then vv. 24\u201327 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, \u201cExodus Motifs in 1 Samuel 7 and 8,\u201d EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, \u201cAn Anti-Moses Tradition,\u201d JSOT 12 (1979): 9-15.
tn This clause beginning with \u05db\u05bc\u05b4\u05d9 (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb \u2013 \u201che heard (1) all that God had done\u2026 (2) that he had brought\u2026.\u201d See R. J. Williams, Hebrew Syntax, 81, \u00a7490."}, {"pk": 2826741, "translation": "NET", "book": 2, "chapter": 18, "verse": 2, "text": "Jethro, Moses\u2019 father-in-law, took Moses\u2019 wife Zipporah after he had sent her back,"}, {"pk": 2826742, "translation": "NET", "book": 2, "chapter": 18, "verse": 3, "text": "and her two sons, one of whom was named Gershom (for Moses had said, \u201cI have been a foreigner in a foreign land\u201d),", "comment": "tn Heb \u201che\u201d; the referent (Moses) has been specified in the translation for clarity (also in the following verse)."}, {"pk": 2826743, "translation": "NET", "book": 2, "chapter": 18, "verse": 4, "text": "and the other Eliezer (for Moses had said, \u201cThe God of my father has been my help and delivered me from the sword of Pharaoh\u201d).", "comment": "sn The verb \u201cdelivered\u201d is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).
tn The referent (Moses) and the verb have been specified in the translation for clarity.
tn Now is given the etymological explanation of the name of Moses\u2019 other son, Eliezer (\u05d0\u05b1\u05dc\u05b4\u05d9\u05e2\u05b6\u05d6\u05b6\u05e8, \u2019eli\u2019ezer), which means \u201cmy God is a help.\u201d The sentiment that explains this name is \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b8\u05d1\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e2\u05b6\u05d6\u05b0\u05e8\u05b4\u05d9 (\u2019elohe \u2019avi b\u00ff\u2019ezri, \u201cthe God of my father is my help\u201d). The preposition in the sentiment is the bet (\u05d1) essentiae (giving the essence \u2013 see GKC 379 \u00a7119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for \u201chelp\u201d is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the \u201cstone of help\u201d (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12)."}, {"pk": 2826744, "translation": "NET", "book": 2, "chapter": 18, "verse": 5, "text": "Jethro, Moses\u2019 father-in-law, together with Moses\u2019 sons and his wife, came to Moses in the desert where he was camping by the mountain of God.", "comment": "sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:411).
tn Heb \u201chis\u201d; the referent (Moses) has been specified in the translation for clarity.
tn This is an adverbial accusative that defines the place (see GKC 373-74 \u00a7118.g)."}, {"pk": 2826745, "translation": "NET", "book": 2, "chapter": 18, "verse": 6, "text": "He said to Moses, \u201cI, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.\u201d", "comment": "sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun \u201cI\u201d as the particle \u201cbehold\u201d and reads it this way: \u201cone said to Moses, \u2018Behold, your father-in-law has come\u2026.\u2019\u201d"}, {"pk": 2826746, "translation": "NET", "book": 2, "chapter": 18, "verse": 7, "text": "Moses went out to meet his father-in-law and bowed down and kissed him; they each asked about the other\u2019s welfare, and then they went into the tent.", "comment": "sn This is more than polite oriental custom. Jethro was Moses\u2019 benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496)."}, {"pk": 2826747, "translation": "NET", "book": 2, "chapter": 18, "verse": 8, "text": "Moses told his father-in-law all that the LORD had done to Pharaoh and to Egypt for Israel\u2019s sake, and all the hardship that had come on them along the way, and how the LORD had delivered them.", "comment": "tn Here \u201chow\u201d has been supplied.
tn Heb \u201cfound them.\u201d
tn A rare word, \u201cweariness\u201d of the hardships."}, {"pk": 2826748, "translation": "NET", "book": 2, "chapter": 18, "verse": 9, "text": "Jethro rejoiced because of all the good that the LORD had done for Israel, whom he had delivered from the hand of Egypt.", "comment": "tn The word \u05d7\u05b8\u05d3\u05b8\u05d4 (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it \u201che shuddered.\u201d U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, \u201che felt cuts in his body\u201d \u2013 a wordplay on the verb (Exodus, 215-16)."}, {"pk": 2826749, "translation": "NET", "book": 2, "chapter": 18, "verse": 10, "text": "Jethro said, \u201cBlessed be the LORD who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians\u2019 control!", "comment": "tn This is a common form of praise. The verb \u05d1\u05bc\u05b8\u05e8\u05d5\u05bc\u05da\u05b0 (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: \u201cMay Yahweh be blessed.\u201d The verb essentially means \u201cto enrich\u201d; in praise it would mean that he would be enriched by the praises of the people.
tn Heb \u201cfrom under the hand of the Egyptians.\u201d"}, {"pk": 2826750, "translation": "NET", "book": 2, "chapter": 18, "verse": 11, "text": "Now I know that the LORD is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.\u201d", "comment": "tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase \u201che has destroyed them\u201d is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: \u201c[he was] above them.\u201d U. Cassuto (Exodus, 216) takes the word \u201cgods\u201d to be the subject of the verb \u201cact proudly,\u201d giving the sense of \u201cprecisely (\u05db\u05bc\u05b4\u05d9, ki) in respect of these things of which the gods of Egypt boasted \u2013 He is greater than they (\u05e2\u05b2\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd, \u2018alehem).\u201d He suggests rendering the clause, \u201cexcelling them in the very things to which they laid claim.\u201d"}, {"pk": 2826751, "translation": "NET", "book": 2, "chapter": 18, "verse": 12, "text": "Then Jethro, Moses\u2019 father-in-law, brought a burnt offering and sacrifices for God, and Aaron and all the elders of Israel came to eat food with the father-in-law of Moses before God.", "comment": "tn The verb is \u201cand he took\u201d (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have \u201coffered.\u201d But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, \u201cExodus 18,12: Jethro Accepts a Covenant with the Israelites,\u201d Bib 49 [1968]: 159-61).
sn Jethro brought offerings as if he were the one who had been delivered. The \u201cburnt offering\u201d is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.
tn The word \u05dc\u05b6\u05d7\u05b6\u05dd (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another."}, {"pk": 2826752, "translation": "NET", "book": 2, "chapter": 18, "verse": 13, "text": "On the next day Moses sat to judge the people, and the people stood around Moses from morning until evening.", "comment": "tn Heb \u201cand it was/happened on the morrow.\u201d
sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of \u201csitting in Moses\u2019 seat\u201d is drawn from this passage."}, {"pk": 2826753, "translation": "NET", "book": 2, "chapter": 18, "verse": 14, "text": "When Moses\u2019 father-in-law saw all that he was doing for the people, he said, \u201cWhat is this that you are doing for the people? Why are you sitting by yourself, and all the people stand around you from morning until evening?\u201d", "comment": "tn Heb \u201cwhat is this thing.\u201d
sn This question, \u201cwhat are you doing for the people,\u201d is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people \u2013 he could not do this."}, {"pk": 2826754, "translation": "NET", "book": 2, "chapter": 18, "verse": 15, "text": "Moses said to his father-in-law, \u201cBecause the people come to me to inquire of God.", "comment": "tn The form is \u05dc\u05b4\u05d3\u05b0\u05e8\u05b9\u05e9\u05c1 (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God\u2019s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses\u2019 words will be God\u2019s words. The psalms would later describe judges as \u201cgods\u201d because they made the right decisions based on God\u2019s Law."}, {"pk": 2826755, "translation": "NET", "book": 2, "chapter": 18, "verse": 16, "text": "When they have a dispute, it comes to me and I decide between a man and his neighbor, and I make known the decrees of God and his laws.\u201d", "comment": "tn Or \u201cthing,\u201d \u201cmatter,\u201d \u201cissue.\u201d
tn The verb \u05e9\u05c1\u05b8\u05e4\u05b7\u05d8 (shafat) means \u201cto judge\u201d; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd (mishppatim).
tn The \u201cdecrees\u201d or \u201cstatutes\u201d were definite rules, stereotyped and permanent; the \u201claws\u201d were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165)."}, {"pk": 2826756, "translation": "NET", "book": 2, "chapter": 18, "verse": 17, "text": "Moses\u2019 father-in-law said to him, \u201cWhat you are doing is not good!", "comment": "tn Heb \u201cthe thing.\u201d"}, {"pk": 2826757, "translation": "NET", "book": 2, "chapter": 18, "verse": 18, "text": "You will surely wear out, both you and these people who are with you, for this is too heavy a burden for you; you are not able to do it by yourself.", "comment": "tn The verb means \u201cto fall and fade\u201d as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.
tn Here \u201ca burden\u201d has been supplied.
tn Gesenius lists the specialized use of the comparative min (\u05de) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 \u00a7133.c)."}, {"pk": 2826758, "translation": "NET", "book": 2, "chapter": 18, "verse": 19, "text": "Now listen to me, I will give you advice, and may God be with you: You be a representative for the people to God, and you bring their disputes to God;", "comment": "tn The line reads \u201cBe you to the people before God.\u201d He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).
tn Heb \u201cwords\u201d; KJV, ASV \u201cthe causes\u201d; NRSV \u201ccases\u201d; NLT \u201cquestions.\u201d
tn The form is the perfect tense with the vav (\u05d5) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of \u201ccontinue to be\u201d as you are, this too has that force.
tn Heb \u201chear my voice.\u201d"}, {"pk": 2826759, "translation": "NET", "book": 2, "chapter": 18, "verse": 20, "text": "warn them of the statutes and the laws, and make known to them the way in which they must walk and the work they must do.", "comment": "tn The perfect tense with the vav (\u05d5) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.
tn The verb and its following prepositional phrase form a relative clause, modifying \u201cthe way.\u201d The imperfect tense should be given the nuance of obligatory imperfect \u2013 it is the way they must walk.
tn This last part is parallel to the preceding: \u201cwork\u201d is also a direct object of the verb \u201cmake known,\u201d and the relative clause that qualifies it also uses an obligatory imperfect."}, {"pk": 2826760, "translation": "NET", "book": 2, "chapter": 18, "verse": 21, "text": "But you choose from the people capable men, God-fearing, men of truth, those who hate bribes, and put them over the people as rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.", "comment": "sn It is not clear how this structure would work in a judicial setting. The language of \u201ccaptains of thousands,\u201d etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses\u2019 alone.
tn The construction uses the independent pronoun for emphasis, and then the imperfect tense \u201csee\u201d (\u05d7\u05b8\u05d6\u05b8\u05d4, khazah) \u2013 \u201cand you will see from all\u2026.\u201d Both in Hebrew and Ugaritic expressions of \u201cseeing\u201d are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.
tn The expression is \u05d0\u05b7\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9\u05be\u05d7\u05b7\u05d9\u05b4\u05dc (\u2019anshe khayil, \u201ccapable men\u201d). The attributive genitive is the word used in expressions like \u201cmighty man of valor.\u201d The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.
tn The description \u201cfearers of God\u201d uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.
tn The expression \u201cmen of truth\u201d (\u05d0\u05b7\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9 \u05d0\u05b1\u05de\u05b6\u05ea, \u2019anshe \u2019emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word \u201ctruth\u201d includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean \u201ctruthful men,\u201d men whose word is reliable and true.
tn Heb \u201chaters of bribes.\u201d Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.
tn Heb \u201cover them\u201d; the referent (the people) has been specified in the translation for clarity."}, {"pk": 2826761, "translation": "NET", "book": 2, "chapter": 18, "verse": 22, "text": "They will judge the people under normal circumstances, and every difficult case they will bring to you, but every small case they themselves will judge, so that you may make it easier for yourself, and they will bear the burden with you.", "comment": "tn The form is the perfect tense with the vav (\u05d5) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.
tn Heb \u201cin every time,\u201d meaning \u201cin all normal cases\u201d or \u201cunder normal circumstances.\u201d The same phrase occurs in v. 26.
tn Heb \u201cgreat thing.\u201d
tn Heb \u201cthing.\u201d
tn The vav here shows the result or the purpose of the instructions given.
tn The expression \u05d5\u05b0\u05d4\u05b8\u05e7\u05b5\u05dc \u05de\u05b5\u05e2\u05b8\u05dc\u05b6\u05d9\u05da\u05b8 (v\u00ffhaqel me\u2019aleykha) means literally \u201cand make it light off yourself.\u201d The word plays against the word for \u201cheavy\u201d used earlier \u2013 since it was a heavy or burdensome task, Moses must lighten the load.
tn Here \u201cthe burden\u201d has been supplied."}, {"pk": 2826762, "translation": "NET", "book": 2, "chapter": 18, "verse": 23, "text": "If you do this thing, and God so commands you, then you will be able to endure, and all these people will be able to go home satisfied.\u201d", "comment": "tn Heb \u201chis place.\u201d
tn The form is a Piel perfect with vav (\u05d5) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.
tn The perfect tense with vav (\u05d5) consecutive now appears in the apodosis of the conditional sentence \u2013 \u201cif you do this\u2026then you will be able.\u201d
tn Heb \u201cto stand.\u201d B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: \u201cyou could even do this standing up.\u201d
tn Literally \u201cthis people.\u201d
tn The verb is the simple imperfect, \u201cwill go,\u201d but given the sense of the passage a potential nuance seems in order.
tn Heb \u201cin peace.\u201dsn See further T. D. Weinshall, \u201cThe Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),\u201d Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, \u201cThe Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,\u201d ZAW 94 (1982): 566-75."}, {"pk": 2826763, "translation": "NET", "book": 2, "chapter": 18, "verse": 24, "text": "Moses listened to his father-in-law and did everything he had said.", "comment": "tn The idiom \u201clisten to the voice of\u201d means \u201cobey, comply with, heed.\u201d"}, {"pk": 2826764, "translation": "NET", "book": 2, "chapter": 18, "verse": 25, "text": "Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens."}, {"pk": 2826765, "translation": "NET", "book": 2, "chapter": 18, "verse": 26, "text": "They judged the people under normal circumstances; the difficult cases they would bring to Moses, but every small case they would judge themselves.", "comment": "tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time."}, {"pk": 2826766, "translation": "NET", "book": 2, "chapter": 18, "verse": 27, "text": "Then Moses sent his father-in-law on his way, and so Jethro went to his own land.", "comment": "tn Heb \u201che\u201d; the referent (Jethro) has been specified in the translation for clarity.
tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 \u00a7119.s).
sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.
tn The verb \u05d5\u05b7\u05d9\u05b0\u05e9\u05c1\u05b7\u05dc\u05bc\u05b7\u05d7 (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to \u201crelease\u201d Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home."}, {"pk": 2826767, "translation": "NET", "book": 2, "chapter": 19, "verse": 1, "text": "In the third month after the Israelites went out from the land of Egypt, on the very day, they came to the Desert of Sinai.", "comment": "tn Heb \u201con this day.\u201d
sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God\u2019s unique possession, a kingdom of priests on earth \u2013 if they comply with his Law. The chapter can be divided as follows: vv. 1\u20138 tell how God, Israel\u2019s great deliverer promised to make them a kingdom of priests; this is followed by God\u2019s declaration that Moses would be the mediator (v. 9); vv. 10\u201322 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23\u201325). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, \u201cA Statistical Study of the Sinai Pericope,\u201d Journal of the Royal Statistical Society 135 (1972): 406-21.
tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause."}, {"pk": 2826768, "translation": "NET", "book": 2, "chapter": 19, "verse": 2, "text": "After they journeyed from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain.", "comment": "tn The form is a preterite with vav (\u05d5) consecutive, \u201cand they journeyed.\u201d It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of \u201cafter\u201d will keep the sequence in order. Verse 2 adds details to the summary in v. 1.
sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site."}, {"pk": 2826769, "translation": "NET", "book": 2, "chapter": 19, "verse": 3, "text": "Moses went up to God, and the LORD called to him from the mountain, \u201cThus you will tell the house of Jacob, and declare to the people of Israel:", "comment": "tn This expression is normally translated as \u201cIsraelites\u201d in this translation, but because in this place it is parallel to \u201cthe house of Jacob\u201d it seemed better to offer a fuller rendering.
tn Heb \u201cand Moses went up.\u201d"}, {"pk": 2826770, "translation": "NET", "book": 2, "chapter": 19, "verse": 4, "text": "\u2018You yourselves have seen what I did to Egypt and how I lifted you on eagles\u2019 wings and brought you to myself.", "comment": "tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship."}, {"pk": 2826771, "translation": "NET", "book": 2, "chapter": 19, "verse": 5, "text": "And now, if you will diligently listen to me and keep my covenant, then you will be my special possession out of all the nations, for all the earth is mine,", "comment": "tn The noun is \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 (s\u00ffgullah), which means a special possession. Israel was to be God\u2019s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, \u201cHebrew s\u00ffgulla: Akkadian sikiltu,\u201d JAOS 71 (1951): 172ff.
tn The lamed preposition expresses possession here: \u201cto me\u201d means \u201cmy.\u201d
tn The verb is a perfect tense with vav (\u05d5) consecutive; it continues the idea in the protasis of the sentence: \u201cand [if you will] keep.\u201d
tn Heb \u201clisten to my voice.\u201d The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom \u201clisten to the voice of\u201d implies obedience, not just mental awareness of sound."}, {"pk": 2826772, "translation": "NET", "book": 2, "chapter": 19, "verse": 6, "text": "and you will be to me a kingdom of priests and a holy nation.\u2019 These are the words that you will speak to the Israelites.\u201d", "comment": "tn Or \u201cfor me\u201d (NIV, NRSV), or, if the lamed (\u05dc) preposition has a possessive use, \u201cmy kingdom\u201d (so NCV).
tn They are also to be \u201ca holy nation.\u201d They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God\u2019s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, \u201cExodus 19:5 and the Mission of Israel,\u201d North East Asian Journal of Theology 24/25 (1980): 239-42.
tn The construction \u201ca kingdom of priests\u201d means that the kingdom is made up of priests. W. C. Kaiser (\u201cExodus,\u201d EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., \u201ckings, that is, priests; 2) as a construct with a genitive of specification, \u201croyal priesthood\u201d; 3) as a construct with the genitive being the attribute, \u201cpriestly kingdom\u201d; and 4) reading with an unexpressed \u201cand\u201d \u2013 \u201ckings and priests.\u201d He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, \u201cA Kingdom of Priests (Exodus xix. 6),\u201d OTS 8 [1950]: 213-19; William L. Moran, \u201cA Kingdom of Priests,\u201d The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God\u2019s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests \u2013 proclaiming God\u2019s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10)."}, {"pk": 2826773, "translation": "NET", "book": 2, "chapter": 19, "verse": 7, "text": "So Moses came and summoned the elders of Israel. He set before them all these words that the LORD had commanded him,"}, {"pk": 2826774, "translation": "NET", "book": 2, "chapter": 19, "verse": 8, "text": "and all the people answered together, \u201cAll that the LORD has commanded we will do!\u201d So Moses brought the words of the people back to the LORD.", "comment": "tn The verb is an imperfect. The people are not being presumptuous in stating their compliance \u2013 there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: \u201cwe are willing to do\u201d or, \u201cwe will do.\u201d"}, {"pk": 2826775, "translation": "NET", "book": 2, "chapter": 19, "verse": 9, "text": "The LORD said to Moses, \u201cI am going to come to you in a dense cloud, so that the people may hear when I speak with you and so that they will always believe in you.\u201d And Moses told the words of the people to the LORD.", "comment": "tn Heb \u201cthe thickness of the cloud\u201d; KJV, ASV, NASB, NCV, TEV, CEV, NLT \u201cin a thick cloud.\u201d
tn Since \u201cand also in you\u201d begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1\u20139, 31; 14:31.
tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany."}, {"pk": 2826776, "translation": "NET", "book": 2, "chapter": 19, "verse": 10, "text": "The LORD said to Moses, \u201cGo to the people and sanctify them today and tomorrow, and make them wash their clothes", "comment": "tn The form is a perfect 3cpl with a vav (\u05d5) consecutive. It is instructional as well, but now in the third person it is like a jussive, \u201clet them wash, make them wash.\u201d
tn This verb is a Piel perfect with vav (\u05d5) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions."}, {"pk": 2826777, "translation": "NET", "book": 2, "chapter": 19, "verse": 11, "text": "and be ready for the third day, for on the third day the LORD will come down on Mount Sinai in the sight of all the people."}, {"pk": 2826778, "translation": "NET", "book": 2, "chapter": 19, "verse": 12, "text": "You must set boundaries for the people all around, saying, \u2018Take heed to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!", "comment": "tn The verb is a Hiphil perfect (\u201cmake borders\u201d) with vav (\u05d5) consecutive, following the sequence of instructions.
tn The Niphal imperative (\u201cguard yourselves, take heed to yourselves\u201d) is followed by two infinitives construct that provide the description of what is to be avoided \u2013 going up or touching the mountain."}, {"pk": 2826779, "translation": "NET", "book": 2, "chapter": 19, "verse": 13, "text": "No hand will touch him \u2014 but he will surely be stoned or shot through, whether a beast or a human being; he must not live.\u2019 When the ram\u2019s horn sounds a long blast they may go up on the mountain.\u201d", "comment": "tn Heb \u201ca man.\u201d
tn The nuance here is permissive imperfect, \u201cthey may go up.\u201d The ram\u2019s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.
sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain."}, {"pk": 2826780, "translation": "NET", "book": 2, "chapter": 19, "verse": 14, "text": "Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes."}, {"pk": 2826781, "translation": "NET", "book": 2, "chapter": 19, "verse": 15, "text": "He said to the people, \u201cBe ready for the third day. Do not go near your wives.\u201d", "comment": "tn Heb \u201cdo not go near a woman\u201d; NIV \u201cAbstain from sexual relations.\u201dsn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One."}, {"pk": 2826782, "translation": "NET", "book": 2, "chapter": 19, "verse": 16, "text": "On the third day in the morning there was thunder and lightning and a dense cloud on the mountain, and the sound of a very loud horn; all the people who were in the camp trembled.", "comment": "tn Heb \u201cheavy\u201d (\u05db\u05bc\u05b8\u05d1\u05b5\u05d3, kaved).
tn Heb \u201cand it was on.\u201d
tn The word here is \u05e9\u05c1\u05b9\u05e4\u05b8\u05e8 (shofar), the normal word for \u201chorn.\u201d This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was \u05d9\u05b9\u05d1\u05b5\u05dc (yovel, \u201cram\u2019s horn\u201d).
tn Literally \u201cstrong\u201d (\u05d7\u05b8\u05d6\u05b8\u05e7, khazaq)."}, {"pk": 2826783, "translation": "NET", "book": 2, "chapter": 19, "verse": 17, "text": "Moses brought the people out of the camp to meet God, and they took their place at the foot of the mountain."}, {"pk": 2826784, "translation": "NET", "book": 2, "chapter": 19, "verse": 18, "text": "Now Mount Sinai was completely covered with smoke because the LORD had descended on it in fire, and its smoke went up like the smoke of a great furnace, and the whole mountain shook violently.", "comment": "sn The image is that of a large kiln, as in Gen 19:28.
tn This is the same word translated \u201ctrembled\u201d above (v. 16)."}, {"pk": 2826785, "translation": "NET", "book": 2, "chapter": 19, "verse": 19, "text": "When the sound of the horn grew louder and louder, Moses was speaking and God was answering him with a voice.", "comment": "tn The text simply has \u05d1\u05bc\u05b0\u05e7\u05d5\u05b9\u05dc (b\u00ffqol); it could mean \u201cwith a voice\u201d or it could mean \u201cin thunder\u201d since \u201cvoice\u201d was used in v. 16 for thunder. In this context it would be natural to say that the repeated thunderings were the voice of God \u2013 but how is that an answer? Deut 4:12 says that the people heard the sound of words. U. Cassuto (Exodus, 232-33) rightly comments, \u201cHe was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.\u201d He then draws a parallel from Ugaritic where it tells that one of the gods was speaking in a loud voice.
tn The two verbs here (\u201cspoke\u201d and \u201canswered\u201d) are imperfect tenses; they emphasize repeated action but in past time. The customary imperfect usually is translated \u201cwould\u201d or \u201cused to\u201d do the action, but here continuous action in past time is meant. S. R. Driver translates it \u201ckept speaking\u201d and \u201ckept answering\u201d (Exodus, 172).
tn The active participle \u05d4\u05d5\u05b9\u05dc\u05b5\u05da\u05b0 (holekh) is used to add the idea of \u201ccontinually\u201d to the action of the sentence; here the trumpet became very loud \u2013 continually. See GKC 344 \u00a7113.u."}, {"pk": 2826786, "translation": "NET", "book": 2, "chapter": 19, "verse": 20, "text": "The LORD came down on Mount Sinai, on the top of the mountain, and the LORD summoned Moses to the top of the mountain, and Moses went up."}, {"pk": 2826787, "translation": "NET", "book": 2, "chapter": 19, "verse": 21, "text": "The LORD said to Moses, \u201cGo down and solemnly warn the people, lest they force their way through to the LORD to look, and many of them perish.", "comment": "tn Heb \u201cand fall\u201d; NAB \u201cbe struck down.\u201d
tn The imperative \u05d4\u05b8\u05e2\u05b5\u05d3 (ha\u2019ed) means \u201ccharge\u201d them \u2013 put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out."}, {"pk": 2826788, "translation": "NET", "book": 2, "chapter": 19, "verse": 22, "text": "Let the priests also, who approach the LORD, sanctify themselves, lest the LORD break through against them.\u201d", "comment": "tn The verb \u05d9\u05b4\u05e4\u05b0\u05e8\u05b9\u05e5 (yifrots) is the imperfect tense from \u05e4\u05bc\u05b8\u05e8\u05b7\u05e5 (parats, \u201cto make a breach, to break through\u201d). The image of Yahweh breaking forth on them means \u201cwork destruction\u201d (see 2 Sam 6:8; S. R. Driver, Exodus, 174)."}, {"pk": 2826789, "translation": "NET", "book": 2, "chapter": 19, "verse": 23, "text": "Moses said to the LORD, \u201cThe people are not able to come up to Mount Sinai, because you solemnly warned us, \u2018Set boundaries for the mountain and set it apart.\u2019\u201d", "comment": "tn Heb \u201csanctify it.\u201d
tn The construction is emphatic: \u201cbecause you \u2013 you solemnly warned us.\u201d Moses\u2019 response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did."}, {"pk": 2826790, "translation": "NET", "book": 2, "chapter": 19, "verse": 24, "text": "The LORD said to him, \u201cGo, get down, and come up, and Aaron with you, but do not let the priests and the people force their way through to come up to the LORD, lest he break through against them.\u201d"}, {"pk": 2826791, "translation": "NET", "book": 2, "chapter": 19, "verse": 25, "text": "So Moses went down to the people and spoke to them.", "comment": "sn The passage has many themes and emphases that could be developed in exposition. It could serve for meditation: the theology drawn from the three parts could be subordinated to the theme of holiness: God is holy, therefore adhere to his word for service, approach him through a mediator, and adore him in purity and fearful reverence. A developed outline for the exposition could be: I. If the people of God will obey him, they will be privileged to serve in a unique way (1-8); II. If the people of God are to obey, they must be convinced of the divine source of their commands (9); and finally, III. If the people of God are convinced of the divine approval of their mediator, and the divine source of their instructions, they must sanctify themselves before him (vv. 10\u201325). In sum, the manifestation of the holiness of Yahweh is the reason for sanctification and worship. The correlation is to be made through 1 Peter 2 to the church. The Church is a kingdom of priests; it is to obey the Word of God. What is the motivation for this? Their mediator is Jesus Christ; he has the approval of the Father and manifests the glory of God to his own; and he declares the purpose of their calling is to display his glory. God\u2019s people are to abstain from sin so that pagans can see their good works and glorify God."}, {"pk": 2826792, "translation": "NET", "book": 2, "chapter": 20, "verse": 1, "text": "God spoke all these words:", "comment": "sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code\u2019s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people\u2019s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God\u2019s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, \u201cGod\u2019s Moral Standard: An Examination of the Decalogue,\u201d BV 12 (1978): 34-40; C. J. H. Wright, \u201cThe Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,\u201d TynBul 30 (1979): 101-24; J. D. Levenson, \u201cThe Theologies of Commandment in Biblical Israel,\u201d HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, \u201cThe Dual Accentuation of the Ten Commandments,\u201d Masoretic Studies 1 (1974): 7-190; D. Skinner, \u201cSome Major Themes of Exodus,\u201d Mid-America Theological Journal 1 (1977): 31-42; M. Tate, \u201cThe Legal Traditions of the Book of Exodus,\u201d RevExp 74 (1977): 483-509; E. C. Smith, \u201cThe Ten Commandments in Today\u2019s Permissive Society: A Principleist Approach,\u201d SwJT 20 (1977): 42-58; and D. W. Buck, \u201cExodus 20:1\u201317,\u201d Lutheran Theological Journal 16 (1982): 65-75.
sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter."}, {"pk": 2826793, "translation": "NET", "book": 2, "chapter": 20, "verse": 2, "text": "\u201cI, the LORD, am your God, who brought you from the land of Egypt, from the house of slavery.", "comment": "tn Heb \u201cthe house of slaves\u201d meaning \u201cthe land of slavery.\u201dsn By this announcement Yahweh declared what he had done for Israel by freeing them from slavery. Now they are free to serve him. He has a claim on them for gratitude and obedience. But this will not be a covenant of cruel slavery and oppression; it is a covenant of love, as God is saying \u201cI am yours, and you are mine.\u201d This was the sovereign Lord of creation and of history speaking, declaring that he was their savior.
tn Most English translations have \u201cI am Yahweh your God.\u201d But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on \u201cI am your God\u201d \u2013 and what that would mean in their lives.
sn The revelation of Yahweh here begins with the personal pronoun. \u201cI\u201d \u2013 a person, a living personality, not an object or a mere thought. This enabled him to address \u201cyou\u201d \u2013 Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).
tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women."}, {"pk": 2826794, "translation": "NET", "book": 2, "chapter": 20, "verse": 3, "text": "\u201cYou shall have no other gods before me.", "comment": "tn The possession is expressed here by the use of the lamed (\u05dc) preposition and the verb \u201cto be\u201d: \u05dc\u05b9\u05d0\u05be\u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05dc\u05b0\u05da\u05b8 (lo\u2019 yihyeh l\u00ffkha, \u201cthere will not be to you\u201d). The negative with the imperfect expresses the emphatic prohibition; it is best reflected with \u201cyou will not\u201d and has the strongest expectation of obedience (see GKC 317 \u00a7107.o). As an additional way of looking at this line, U. Cassuto suggests that the verb is in the singular in order to say that they could not have even one other god, and the word \u201cgods\u201d is plural to include any gods (Exodus, 241).
tn The expression \u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b8\u05e0\u05b8\u05d9 (\u2019al-panay) has several possible interpretations. S. R. Driver suggests \u201cin front of me,\u201d meaning obliging me to behold them, and also giving a prominence above me (Exodus, 193-94). W. F. Albright rendered it \u201cYou shall not prefer other gods to me\u201d (From the Stone Age to Christianity, 297, n. 29). B. Jacob (Exodus, 546) illustrates it with marriage: the wife could belong to only one man while every other man was \u201canother man.\u201d They continued to exist but were not available to her. The point is clear from the Law, regardless of the specific way the prepositional phrase is rendered. God demands absolute allegiance, to the exclusion of all other deities. The preposition may imply some antagonism, for false gods would be opposed to Yahweh. U. Cassuto adds that God was in effect saying that anytime Israel turned to a false god they had to know that the Lord was there \u2013 it is always in his presence, or before him (Exodus, 241)."}, {"pk": 2826795, "translation": "NET", "book": 2, "chapter": 20, "verse": 4, "text": "\u201cYou shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below.", "comment": "tn Here the phrase \u201cof anything\u201d has been supplied.
tn The word \u05ea\u05bc\u05b0\u05de\u05d5\u05bc\u05e0\u05b8\u05d4 (t\u00ffmunah) refers to the mental pattern from which the \u05e4\u05bc\u05b6\u05e1\u05b6\u05dc (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey \u201cyou shall not make an image, neither shall you conceive a form\u201d for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: \u201cyou shall not make an idol in the form of\u2026\u201d (NIV).
tn Heb \u201cunder the earth\u201d (so KJV, ASV, NASB, NRSV).
tn A \u05e4\u05bc\u05b6\u05e1\u05b6\u05dc (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue."}, {"pk": 2826796, "translation": "NET", "book": 2, "chapter": 20, "verse": 5, "text": "You shall not bow down to them or serve them, for I, the LORD, your God, am a jealous God, responding to the transgression of fathers by dealing with children to the third and fourth generations of those who reject me,", "comment": "tn The Hebrew word for \u201cgenerations\u201d is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where \u201cgeneration\u201d [\u05d3\u05bc\u05d5\u05b9\u05e8, dor] is present and more necessary, since \u201cchildren\u201d have not been mentioned).
tn This is an important qualification to the principle. The word rendered \u201creject\u201d is often translated \u201chate\u201d and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.
tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is \u05dc\u05d0\u05b9\u05be\u05ea\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05d7\u05b2\u05d5\u05b6\u05d4 (lo\u2019 tishtakhaveh), now to be classified as a hishtaphel imperfect from \u05d7\u05b8\u05d5\u05b8\u05d4 (khavah; BDB 1005 s.v. \u05e9\u05c1\u05d7\u05d4), \u201cto cause oneself to be low to the ground.\u201d It is used of the true worship of God as well. The second verb is \u05d5\u05b0\u05dc\u05b9\u05d0 \u05ea\u05b8\u05e2\u05b8\u05d1\u05b0\u05d3\u05b5\u05dd (v\u00fflo\u2019 to\u2019ovdem). The two could be taken as a hendiadys: \u201cyou will not prostrate yourself to serve them.\u201d In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word \u201cserve.\u201d Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning \u201cyou shall not allow yourself to be brought to worship them\u201d (GKC 161 \u00a760.b). But this is unlikely.
sn The word \u201cjealous\u201d is the same word often translated \u201czeal\u201d or \u201czealous.\u201d The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of \u201cenvy,\u201d but in that case the object is out of bounds. God\u2019s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh\u2019s honor is bound up with the life of his people.
tn Verses 5 and 6 are very concise, and the word \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) is difficult to translate. Often rendered \u201cvisiting,\u201d it might here be rendered \u201cdealing with\u201d in a negative sense or \u201cpunishing,\u201d but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as \u201cpunishing\u201d the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father\u2019s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world."}, {"pk": 2826797, "translation": "NET", "book": 2, "chapter": 20, "verse": 6, "text": "and showing covenant faithfulness to a thousand generations of those who love me and keep my commandments.", "comment": "tn Heb \u201cto thousands\u201d or \u201cto thousandth.\u201d After \u201ctenth,\u201d Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The \u201cthousands\u201d or \u201cthousandth [generation]\u201d are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God\u2019s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God\u2019s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps. 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:51; Jer 32:18.
tn Literally \u201cdoing loyal love\u201d (\u05e2\u05b9\u05e9\u05c2\u05b6\u05d4 \u05d7\u05b6\u05e1\u05b6\u05d3, \u2019oseh khesed). The noun refers to God\u2019s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects."}, {"pk": 2826798, "translation": "NET", "book": 2, "chapter": 20, "verse": 7, "text": "\u201cYou shall not take the name of the LORD your God in vain, for the LORD will not hold guiltless anyone who takes his name in vain.", "comment": "tn Or \u201cleave unpunished.\u201d
tn \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (shav\u2019, \u201cvain\u201d) describes \u201cunreality.\u201d The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.
tn Or \u201cuse\u201d (NCV, TEV); NIV, CEV, NLT \u201cmisuse\u201d; NRSV \u201cmake wrongful use of.\u201d"}, {"pk": 2826799, "translation": "NET", "book": 2, "chapter": 20, "verse": 8, "text": "\u201cRemember the Sabbath day to set it apart as holy.", "comment": "tn The word \u201cSabbath\u201d is clearly connected to the verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05ea (shavat, \u201cto cease, desist, rest\u201d). There are all kinds of theories as to the origin of the day, most notably in the Babylonian world, but the differences are striking in so far as the pagan world had these days filled with magic. Nevertheless, the pagan world does bear witness to a tradition of a regular day set aside for special sacrifices. See, for example, H. W. Wolff, \u201cThe Day of Rest in the Old Testament,\u201d LTQ 7 (1972): 65-76; H. Routtenberg, \u201cThe Laws of Sabbath: Biblical Sources,\u201d Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, \u201cThe Idea of Rest in the OT and the Search for the Basic Character of Sabbath,\u201d ZAW 92 (1980): 32-42; and M. Tsevat, \u201cThe Basic Meaning of the Biblical Sabbath,\u201d ZAW 84 (1972): 447-59.
tn The text uses the infinitive absolute \u05d6\u05b8\u05db\u05d5\u05b9\u05e8 (zakhor) for the commandment for the Sabbath day, which is the sign of the Sinaitic Covenant. The infinitive absolute functions in place of the emphatic imperative here (see GKC 346 \u00a7113.bb); the absolute stresses the basic verbal idea of the root \u2013 remembering. The verb includes the mental activity of recalling and pondering as well as the consequent actions for such remembering.
tn The Piel infinitive construct provides the purpose of remembering the Sabbath day \u2013 to set it apart, to make it distinct from the other days. Verses 9 and 10 explain in part how this was to be done. To set this day apart as holy taught Israel the difference between the holy and the profane, that there was something higher than daily life. If an Israelite bent down to the ground laboring all week, the Sabbath called his attention to the heavens, to pattern life after the Creator (B. Jacob, Exodus, 569-70)."}, {"pk": 2826800, "translation": "NET", "book": 2, "chapter": 20, "verse": 9, "text": "For six days you may labor and do all your work,", "comment": "tn This is the occupation, or business of the work week.
tn The text has simply \u201csix days,\u201d but this is an adverbial accusative of time, answering how long they were to work (GKC 374 \u00a7118.k).
tn The imperfect tense has traditionally been rendered as a commandment, \u201cyou will labor.\u201d But the point of this commandment is the prohibition of work on the seventh day. The permission nuance of the imperfect works well here."}, {"pk": 2826801, "translation": "NET", "book": 2, "chapter": 20, "verse": 10, "text": "but the seventh day is a Sabbath to the LORD your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates.", "comment": "sn The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man\u2019s servant, not lesser than the man, but included with the man as an equal before God. The \u201cyou\u201d of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus, 567-68).
sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.
tn The phrase \u201con it\u201d has been supplied for clarity."}, {"pk": 2826802, "translation": "NET", "book": 2, "chapter": 20, "verse": 11, "text": "For in six days the LORD made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the LORD blessed the Sabbath day and set it apart as holy."}, {"pk": 2826803, "translation": "NET", "book": 2, "chapter": 20, "verse": 12, "text": "\u201cHonor your father and your mother, that you may live a long time in the land the LORD your God is giving to you.", "comment": "tn Heb \u201cthat your days may be long.\u201d
tn The verb \u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3 (kabbed) is a Piel imperative; it calls for people to give their parents the respect and honor that is appropriate for them. It could be paraphrased to say, give them the weight of authority that they deserve. Next to God, parents were to be highly valued, cared for, and respected.
sn The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God\u2019s commands (Deut 4:1, 8:1, etc.). But as W. C. Kaiser (\u201cExodus,\u201d EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home (Deut 4:26, 33, 40; 32:46\u201347). The captivity was in part caused by a breakdown in this area (Ezek 22:7, 15). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again."}, {"pk": 2826804, "translation": "NET", "book": 2, "chapter": 20, "verse": 13, "text": "\u201cYou shall not murder.", "comment": "tn The verb \u05e8\u05b8\u05e6\u05b7\u05d7 (ratsakh) refers to the premeditated or accidental taking of the life of another human being; it includes any unauthorized killing (it is used for the punishment of a murderer, but that would not be included in the prohibition). This commandment teaches the sanctity of all human life. See J. H. Yoder, \u201cExodus 20,13: \u2018Thou Shalt Not Kill\u2019,\u201d Int 34 (1980): 394-99; and A. Phillips, \u201cAnother Look at Murder,\u201d JJS 28 (1977): 105-26."}, {"pk": 2826805, "translation": "NET", "book": 2, "chapter": 20, "verse": 14, "text": "\u201cYou shall not commit adultery.", "comment": "sn This is a sin against the marriage of a fellow citizen \u2013 it destroys the home. The Law distinguished between adultery (which had a death penalty) and sexual contact with a young woman (which carried a monetary fine and usually marriage if the father was willing). So it distinguished fornication and adultery. Both were sins, but the significance of each was different. In the ancient world this sin is often referred to as \u201cthe great sin.\u201d"}, {"pk": 2826806, "translation": "NET", "book": 2, "chapter": 20, "verse": 15, "text": "\u201cYou shall not steal.", "comment": "sn This law protected the property of the Israelite citizen. See D. Little, \u201cExodus 20,15: \u2018Thou Shalt Not Steal\u2019,\u201d Int 34 (1980): 399-405."}, {"pk": 2826807, "translation": "NET", "book": 2, "chapter": 20, "verse": 16, "text": "\u201cYou shall not give false testimony against your neighbor.", "comment": "tn Heb \u201canswer\u201d as in a court of law.
tn The expression \u05e2\u05b5\u05d3 \u05e9\u05c1\u05b8\u05e7\u05b6\u05e8 (\u2019ed shaqer) means \u201ca lying witness\u201d (B. S. Childs, Exodus [OTL], 388). In this verse the noun is an adverbial accusative, \u201cyou will not answer as a lying witness.\u201d The prohibition is against perjury. While the precise reference would be to legal proceedings, the law probably had a broader application to lying about other people in general (see Lev 5:1; Hos 4:2)."}, {"pk": 2826808, "translation": "NET", "book": 2, "chapter": 20, "verse": 17, "text": "\u201cYou shall not covet your neighbor\u2019s house. You shall not covet your neighbor\u2019s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.\u201d", "comment": "tn The verb \u05d7\u05b8\u05de\u05b7\u05d3 (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.
sn See further G. Wittenburg, \u201cThe Tenth Commandment in the Old Testament,\u201d Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, \u201cThe Decalogue as the Direct Address of God,\u201d VT 27 (1977): 422-33."}, {"pk": 2826809, "translation": "NET", "book": 2, "chapter": 20, "verse": 18, "text": "All the people were seeing the thundering and the lightning, and heard the sound of the horn, and saw the mountain smoking \u2014 and when the people saw it they trembled with fear and kept their distance.", "comment": "tn The participle is used here for durative action in the past time (GKC 359 \u00a7116.o).
tn Heb \u201cand they stood from/at a distance.\u201d
tn The preterite with vav (\u05d5) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.
tn The verb \u201csaw\u201d is supplied here because it is expected in English (see the previous note on \u201cheard\u201d).
tn The verb \u201cto see\u201d (\u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb \u201csaw\u201d yokes together two objects, one that suits the verb and the other that does not. So, the verb \u201cheard\u201d is inserted here to clarify (\u201cExodus,\u201d EBC 2:427).
tn The meaning of \u05e0\u05d5\u05bc\u05e2\u05b7 (nua\u2019) is \u201cto shake, sway to and fro\u201d in fear. Compare Isa 7:2 \u2013 \u201cand his heart shook\u2026as the trees of the forest shake with the wind.\u201d"}, {"pk": 2826810, "translation": "NET", "book": 2, "chapter": 20, "verse": 19, "text": "They said to Moses, \u201cYou speak to us and we will listen, but do not let God speak with us, lest we die.\u201d", "comment": "tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun \u201cyou\u201d emphasizes the subject and forms the contrast with God\u2019s speaking."}, {"pk": 2826811, "translation": "NET", "book": 2, "chapter": 20, "verse": 20, "text": "Moses said to the people, \u201cDo not fear, for God has come to test you, that the fear of him may be before you so that you do not sin.\u201d", "comment": "tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 \u00a7135.m).
tn \u05e0\u05b7\u05e1\u05bc\u05d5\u05b9\u05ea (nassot) is the Piel infinitive construct; it forms the purpose of God\u2019s coming with all the accompanying phenomena. The verb can mean \u201cto try, test, prove.\u201d The sense of \u201cprove\u201d fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.
tn The negative form \u05dc\u05b0\u05d1\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (l\u00ffvilti) is used here with the imperfect tense (see for other examples GKC 483 \u00a7152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin."}, {"pk": 2826812, "translation": "NET", "book": 2, "chapter": 20, "verse": 21, "text": "The people kept their distance, but Moses drew near the thick darkness where God was.", "comment": "tn Heb \u201cand they stood\u201d; the referent (the people) has been specified in the translation for clarity.
sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God\u2019s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God \u2013 the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.
sn The word \u05e2\u05b2\u05e8\u05b8\u05e4\u05b6\u05dc (\u2019arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19]."}, {"pk": 2826813, "translation": "NET", "book": 2, "chapter": 20, "verse": 22, "text": "The LORD said to Moses: \u201cThus you will tell the Israelites: \u2018You yourselves have seen that I have spoken with you from heaven.", "comment": "tn Heb \u201cand Yahweh said.\u201d
sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship \u2013 they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship."}, {"pk": 2826814, "translation": "NET", "book": 2, "chapter": 20, "verse": 23, "text": "You must not make gods of silver alongside me, nor make gods of gold for yourselves.", "comment": "tn The direct object of the verb must be \u201cgods of silver.\u201d The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God.
tn Heb \u201cneither will you make for you gods of gold.\u201dsn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that \u201cwith me\u201d and \u201cfor you\u201d concern gods of silver or gods of gold (Exodus, 255)."}, {"pk": 2826815, "translation": "NET", "book": 2, "chapter": 20, "verse": 24, "text": "\u2018You must make for me an altar made of earth, and you will sacrifice on it your burnt offerings and your peace offerings, your sheep and your cattle. In every place where I cause my name to be honored I will come to you and I will bless you.", "comment": "tn The verb is \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cto remember\u201d), but in the Hiphil especially it can mean more than remember or cause to remember (remind) \u2013 it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, \u201cto proclaim\u201d (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.
tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says \u05d1\u05bc\u05b0\u05db\u05b8\u05dc\u05be\u05d4\u05b7\u05de\u05bc\u05b8\u05e7\u05d5\u05b9\u05dd (b\u00ffkhol-hammaqom) means \u201cin all the place, sc. of the sanctuary, and is a dogmatic correction of \u201cin every place\u201d (\u05db\u05bc\u05b8\u05dc\u05be\u05de\u05b8\u05e7\u05d5\u05b9\u05dd, kol-maqom). See GKC 412 \u00a7127.e.
sn The \u201cburnt offering\u201d is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The \u201cpeace offering\u201d is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.
sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks."}, {"pk": 2826816, "translation": "NET", "book": 2, "chapter": 20, "verse": 25, "text": "If you make me an altar of stone, you must not build it of stones shaped with tools, for if you use your tool on it you have defiled it.", "comment": "tn Heb \u201cthem\u201d referring to the stones.
tn Heb \u201cof hewn stones.\u201d Gesenius classifies this as an adverbial accusative \u2013 \u201cyou shall not build them (the stones of the altar) as hewn stones.\u201d The remoter accusative is in apposition to the nearer (GKC 372 \u00a7117.kk).
tn The verb is a preterite with vav (\u05d5) consecutive. It forms the apodosis in a conditional clause: \u201cif you lift up your tool on it\u2026you have defiled it.\u201d"}, {"pk": 2826817, "translation": "NET", "book": 2, "chapter": 20, "verse": 26, "text": "And you must not go up by steps to my altar, so that your nakedness is not exposed.\u2019", "comment": "tn Heb \u201cuncovered\u201d (so ASV, NAB)."}, {"pk": 2826818, "translation": "NET", "book": 2, "chapter": 21, "verse": 1, "text": "\u201cThese are the decisions that you will set before them:", "comment": "sn There follows now a series of rulings called \u201cthe decisions\u201d or \u201cthe judgments\u201d (\u05d4\u05b7\u05de\u05bc\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, \u201cThe Role of the Lord in the Legal Sections of the Covenant Code,\u201d VT 26 (1976): 262-74; S. Paul, \u201cUnrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,\u201d RB 86 (1979): 231-39; M. Galston, \u201cThe Purpose of the Law According to Maimonides,\u201d JQR 69 (1978): 27-51."}, {"pk": 2826819, "translation": "NET", "book": 2, "chapter": 21, "verse": 2, "text": "\u201cIf you buy a Hebrew servant, he is to serve you for six years, but in the seventh year he will go out free without paying anything.", "comment": "sn See H. L. Elleson, \u201cThe Hebrew Slave: A Study in Early Israelite Society,\u201d EvQ 45 (1973): 30-35; N. P. Lemche, \u201cThe Manumission of Slaves \u2013 The Fallow Year \u2013 The Sabbatical Year \u2013 The Jobel Year,\u201d VT 26 (1976): 38-59, and \u201cThe \u2018Hebrew Slave,\u2019 Comments on the Slave Law \u2013 Ex. 21:2\u201311,\u201d VT 25 (1975): 129-44.
tn The verbs in both the conditional clause and the following ruling are imperfect tense: \u201cIf you buy\u2026then he will serve.\u201d The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 \u00a7159.bb).
tn The adverb \u05d7\u05b4\u05e0\u05bc\u05b8\u05dd (hinnam) means \u201cgratis, free\u201d; it is related to the verb \u201cto be gracious, show favor\u201d and the noun \u201cgrace.\u201d
sn The word \u05d7\u05b8\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (khofshi) means \u201cfree.\u201d It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, \u201cNew Light on the Hupsu,\u201d BASOR 139 [1955]: 9-11).
sn The interpretation of \u201cHebrew\u201d in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, \u201cThe Habiru-Hebrew Problem,\u201d HUCA 29 (1958): 135-202."}, {"pk": 2826820, "translation": "NET", "book": 2, "chapter": 21, "verse": 3, "text": "If he came in by himself he will go out by himself; if he had a wife when he came in, then his wife will go out with him.", "comment": "tn The phrase says, \u201cif he was the possessor of a wife\u201d; the noun \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc (ba\u2019al) can mean \u201cpossessor\u201d or \u201chusband.\u201d If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.
tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb \u201cif he comes in single, he goes out single,\u201d that is, \u201cif he came in single, he will go out single.\u201d
tn Heb \u201cwith his back\u201d meaning \u201calone.\u201d"}, {"pk": 2826821, "translation": "NET", "book": 2, "chapter": 21, "verse": 4, "text": "If his master gave him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself.", "comment": "sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master\u2019s \u201cgiving\u201d him a wife is clear \u2013 the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price \u2013 but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother."}, {"pk": 2826822, "translation": "NET", "book": 2, "chapter": 21, "verse": 5, "text": "But if the servant should declare, \u2018I love my master, my wife, and my children; I will not go out free,\u2019", "comment": "tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 \u00a7113.o).
tn Or taken as a desiderative imperfect, it would say, \u201cI do not want to go out free.\u201d"}, {"pk": 2826823, "translation": "NET", "book": 2, "chapter": 21, "verse": 6, "text": "then his master must bring him to the judges, and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever.", "comment": "tn The word is \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (ha\u2019elohim). S. R. Driver (Exodus, 211) says the phrase means \u201cto God,\u201d namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, \u201cNew Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,\u201d JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, \u201c\u05d0\u05dc\u05d4\u05d9\u05dd in its Reputed Meaning of Rulers, Judges,\u201d JBL 54 (1935): 134-44; and A. E. Draffkorn, \u201cIlani/Elohim,\u201d JBL 76 (1957): 216-24; cf. KJV, NIV.
tn Or \u201ctill his life\u2019s end\u201d (as in the idiom: \u201cserve him for good\u201d)."}, {"pk": 2826824, "translation": "NET", "book": 2, "chapter": 21, "verse": 7, "text": "\u201cIf a man sells his daughter as a female servant, she will not go out as the male servants do.", "comment": "sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.
tn The word \u05d0\u05b8\u05de\u05b8\u05d4 (\u2019amah) refers to a female servant who would eventually become a concubine or wife; the sale price included the amount for the service as well as the bride price (see B. Jacob, Exodus, 621). The arrangement recognized her honor as an Israelite woman, one who could be a wife, even though she entered the household in service. The marriage was not automatic, as the conditions show, but her treatment was safeguarded come what may. The law was a way, then, for a poor man to provide a better life for a daughter."}, {"pk": 2826825, "translation": "NET", "book": 2, "chapter": 21, "verse": 8, "text": "If she does not please her master, who has designated her for himself, then he must let her be redeemed. He has no right to sell her to a foreign nation, because he has dealt deceitfully with her.", "comment": "tn Heb \u201che has no authority/power,\u201d for the verb means \u201crule, have dominion.\u201d
tn The verb \u05d9\u05b8\u05e2\u05b7\u05d3 (ya\u2019ad) does not mean \u201cbetroth, espouse\u201d as some of the earlier translations had it, but \u201cto designate.\u201d When he bought the girl, he designated her for himself, giving her and her family certain expectations.
tn Heb \u201cand if unpleasant (\u05e8\u05b8\u05e2\u05b8\u05d4, ra\u2019ah) in the eyes of her master.\u201d
tn The verb is a Hiphil perfect with vav (\u05d5) consecutive from \u05e4\u05b8\u05d3\u05b8\u05d4 (padah, \u201cto redeem\u201d). Here in the apodosis the form is equivalent to an imperfect: \u201clet someone redeem her\u201d \u2013 perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).
sn The deceit is in not making her his wife or concubine as the arrangement had stipulated."}, {"pk": 2826826, "translation": "NET", "book": 2, "chapter": 21, "verse": 9, "text": "If he designated her for his son, then he will deal with her according to the customary rights of daughters.", "comment": "tn Or \u201cafter the manner of\u201d (KJV, ASV); NRSV \u201cshall deal with her as with a daughter.\u201d"}, {"pk": 2826827, "translation": "NET", "book": 2, "chapter": 21, "verse": 10, "text": "If he takes another wife, he must not diminish the first one\u2019s food, her clothing, or her marital rights.", "comment": "tn \u201cwife\u201d has been supplied.
tn The translation of \u201cfood\u201d does not quite do justice to the Hebrew word. It is \u201cflesh.\u201d The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.
sn See S. Paul, \u201cExodus 21:10, A Threefold Maintenance Clause,\u201d JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of \u201cmarital rights\u201d is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation."}, {"pk": 2826828, "translation": "NET", "book": 2, "chapter": 21, "verse": 11, "text": "If he does not provide her with these three things, then she will go out free, without paying money.", "comment": "sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2\u20136). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7\u201311). God is preventing people who have power over others from abusing it."}, {"pk": 2826829, "translation": "NET", "book": 2, "chapter": 21, "verse": 12, "text": "\u201cWhoever strikes someone so that he dies must surely be put to death.", "comment": "tn The construction uses a Hiphil participle in construct with the noun for \u201cman\u201d (or person as is understood in a law for the nation): \u201cthe one striking [of] a man.\u201d This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 \u00a7116.w).
sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.
sn See A. Phillips, \u201cAnother Look at Murder,\u201d JJS 28 (1977): 105-26.
tn The Hebrew word \u05d5\u05b8\u05de\u05b5\u05ea (vamet) is a Qal perfect with vav consecutive; it means \u201cand he dies\u201d and not \u201cand killed him\u201d (which require another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 \u00a7112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter."}, {"pk": 2826830, "translation": "NET", "book": 2, "chapter": 21, "verse": 13, "text": "But if he does not do it with premeditation, but it happens by accident, then I will appoint for you a place where he may flee.", "comment": "tn Heb \u201cand God brought into his hand.\u201d The death is unintended, its circumstances outside human control.
tn Heb \u201cif he does not lie in wait\u201d (NASB similar)."}, {"pk": 2826831, "translation": "NET", "book": 2, "chapter": 21, "verse": 14, "text": "But if a man willfully attacks his neighbor to kill him cunningly, you will take him even from my altar that he may die.", "comment": "tn The word \u05e2\u05b8\u05e8\u05b0\u05de\u05b8\u05d4 (\u2019ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means \u201cunderstanding\u201d (or \u201cprudence\u201d \u2013 fully aware of the way things are). It could be connected also to an Arabic word for \u201cenemy\u201d which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception."}, {"pk": 2826832, "translation": "NET", "book": 2, "chapter": 21, "verse": 15, "text": "\u201cWhoever strikes his father or his mother must surely be put to death.", "comment": "sn This is the same construction that was used in v. 12, but here there is no mention of the parents\u2019 death. This attack, then, does not lead to their death \u2013 if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216)."}, {"pk": 2826833, "translation": "NET", "book": 2, "chapter": 21, "verse": 16, "text": "\u201cWhoever kidnaps someone and sells him, or is caught still holding him, must surely be put to death.", "comment": "sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.
tn Heb \u201ca stealer of a man,\u201d thus \u201canyone stealing a man.\u201d
tn Literally \u201cand he is found in his hand\u201d (KJV and ASV both similar), being not yet sold."}, {"pk": 2826834, "translation": "NET", "book": 2, "chapter": 21, "verse": 17, "text": "\u201cWhoever treats his father or his mother disgracefully must surely be put to death.", "comment": "tn The form is a Piel participle from \u05e7\u05b8\u05dc\u05b7\u05dc (qalal), meaning in Qal \u201cbe light,\u201d in Piel \u201ctreat lightly, curse, revile, declare contemptible, treat shamefully.\u201d (See its use in Lev 19:14; Josh 24:9; Judg 9:26\u201328; 1 Sam 3:13; 17:43; 2 Sam 16:5\u201313; Prov 30:10\u201311; Eccl 7:21\u201322; 10:20.) It is opposite of \u201chonor\u201d (\u05db\u05bc\u05b8\u05d1\u05b5\u05d3, kaved; Qal \u201cbe heavy\u201d; Piel \u201chonor,\u201d as in 20:12) and of \u201cbless.\u201d This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. \u201c21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)\u201d (C. Houtman, Exodus, 3:148)."}, {"pk": 2826835, "translation": "NET", "book": 2, "chapter": 21, "verse": 18, "text": "\u201cIf men fight, and one strikes his neighbor with a stone or with his fist and he does not die, but must remain in bed,", "comment": "tn Heb \u201cfalls to bed.\u201d"}, {"pk": 2826836, "translation": "NET", "book": 2, "chapter": 21, "verse": 19, "text": "and then if he gets up and walks about outside on his staff, then the one who struck him is innocent, except he must pay for the injured person\u2019s loss of time and see to it that he is fully healed.", "comment": "tn Heb \u201chis\u201d; the referent (the injured person) has been specified in the translation for clarity.
tn The word appears to be the infinitive from the verb \u201cto sit\u201d with a meaning of \u201chis sitting down\u201d; some suggest it is from the verb \u201cto rest\u201d with a meaning \u201ccease.\u201d In either case the point in the context must mean compensation is due for the time he was down.
tn The verb is a Hitpael perfect with vav (\u05d5) consecutive; it follows the sequence of the imperfect before it \u2013 \u201cif he gets up and walks about.\u201d This is proof of recovery.
tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.
tn \u201cand then\u201d has been supplied."}, {"pk": 2826837, "translation": "NET", "book": 2, "chapter": 21, "verse": 20, "text": "\u201cIf a man strikes his male servant or his female servant with a staff so that he or she dies as a result of the blow, he will surely be punished.", "comment": "tn Heb \u201cwill be avenged\u201d (how is not specified).
tn Heb \u201cso that he\u201d; the words \u201cor she\u201d have been supplied in the translation for stylistic reasons.
tn Heb \u201cunder his hand.\u201d"}, {"pk": 2826838, "translation": "NET", "book": 2, "chapter": 21, "verse": 21, "text": "However, if the injured servant survives one or two days, the owner will not be punished, for he has suffered the loss.", "comment": "tn This last clause is a free paraphrase of the Hebrew, \u201cfor he is his money\u201d (so KJV, ASV); NASB \u201chis property.\u201d It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property \u2013 he suffers the loss.
tn Heb \u201cif he\u201d; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (the owner of the injured servant) has been supplied in the translation for clarity."}, {"pk": 2826839, "translation": "NET", "book": 2, "chapter": 21, "verse": 22, "text": "\u201cIf men fight and hit a pregnant woman and her child is born prematurely, but there is no serious injury, he will surely be punished in accordance with what the woman\u2019s husband demands of him, and he will pay what the court decides.", "comment": "tn The word \u05d1\u05bc\u05b4\u05e4\u05b0\u05dc\u05b4\u05dc\u05b4\u05d9\u05dd (biflilim) means \u201cwith arbitrators.\u201d The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading \u05d1\u05e0\u05e4\u05dc\u05d9\u05dd as \u201cuntimely birth\u201d (Exodus, 219). See also E. A. Speiser, \u201cThe Stem PLL in Hebrew,\u201d JBL 82 (1963): 301-6.
tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) \u201cher children come out\u201d reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word \u05d0\u05b8\u05e1\u05d5\u05b9\u05df (\u2019ason) is translated \u201cserious damage.\u201d The word was taken in Mekilta to mean \u201cdeath.\u201d U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, \u201cLex Talionis and the Human Fetus,\u201d JETS 20 (1977): 193-201; W. House, \u201cMiscarriage or Premature Birth: Additional Thoughts on Exodus 21:22\u201325,\u201d WTJ 41 (1978): 108-23; S. E. Loewenstamm, \u201cExodus XXI 22-25,\u201d VT 27 (1977): 352-60."}, {"pk": 2826840, "translation": "NET", "book": 2, "chapter": 21, "verse": 23, "text": "But if there is serious injury, then you will give a life for a life,"}, {"pk": 2826841, "translation": "NET", "book": 2, "chapter": 21, "verse": 24, "text": "eye for eye, tooth for tooth, hand for hand, foot for foot,"}, {"pk": 2826842, "translation": "NET", "book": 2, "chapter": 21, "verse": 25, "text": "burn for burn, wound for wound, bruise for bruise.", "comment": "sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, \u201cEye for Eye, Tooth for Tooth,\u201d Indian Theological Studies 16 (1979): 326-43."}, {"pk": 2826843, "translation": "NET", "book": 2, "chapter": 21, "verse": 26, "text": "\u201cIf a man strikes the eye of his male servant or his female servant so that he destroys it, he will let the servant go free as compensation for the eye.", "comment": "sn Interestingly, the verb used here for \u201clet him go\u201d is the same verb throughout the first part of the book for \u201crelease\u201d of the Israelites from slavery. Here, an Israelite will have to release the injured slave.
tn The form \u05d5\u05b0\u05e9\u05c1\u05b4\u05d7\u05b2\u05ea\u05b8\u05d4\u05bc (v\u00ffshikhatah) is the Piel perfect with the vav (\u05dc) consecutive, rendered \u201cand destroys it.\u201d The verb is a strong one, meaning \u201cto ruin, completely destroy.\u201d
tn Heb \u201chim\u201d; the referent (the male or female servant) has been specified in the translation for clarity."}, {"pk": 2826844, "translation": "NET", "book": 2, "chapter": 21, "verse": 27, "text": "If he knocks out the tooth of his male servant or his female servant, he will let the servant go free as compensation for the tooth.", "comment": "tn Heb \u201chim\u201d; the referent (the male or female servant) has been specified in the translation for clarity."}, {"pk": 2826845, "translation": "NET", "book": 2, "chapter": 21, "verse": 28, "text": "\u201cIf an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.", "comment": "tn Heb \u201cand he dies\u201d; KJV \u201cthat they die\u201d; NAB, NASB \u201cto death.\u201d
tn The text uses \u05e1\u05b8\u05e7\u05d5\u05b9\u05dc \u05d9\u05b4\u05e1\u05bc\u05b8\u05e7\u05b5\u05dc (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.
sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.
tn Traditionally \u201cox,\u201d but \u201cbull\u201d would also be suitable. The term may refer to one of any variety of large cattle."}, {"pk": 2826846, "translation": "NET", "book": 2, "chapter": 21, "verse": 29, "text": "But if the ox had the habit of goring, and its owner was warned, and he did not take the necessary precautions, and then it killed a man or a woman, the ox must be stoned and the man must be put to death.", "comment": "tn Heb \u201che was not keeping it\u201d or perhaps guarding or watching it (referring to the ox).
tn The Hophal perfect has the idea of \u201cattested, testified against.\u201d"}, {"pk": 2826847, "translation": "NET", "book": 2, "chapter": 21, "verse": 30, "text": "If a ransom is set for him, then he must pay the redemption for his life according to whatever amount was set for him.", "comment": "sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life."}, {"pk": 2826848, "translation": "NET", "book": 2, "chapter": 21, "verse": 31, "text": "If the ox gores a son or a daughter, the owner will be dealt with according to this rule.", "comment": "tn Heb \u201cit\u201d; the referent (the ox) has been specified in the translation for clarity.
tn Heb \u201caccording to this judgment it shall be done to him.\u201d
tn Heb \u201che\u201d; the referent (the owner) has been specified in the translation for clarity."}, {"pk": 2826849, "translation": "NET", "book": 2, "chapter": 21, "verse": 32, "text": "If the ox gores a male servant or a female servant, the owner must pay thirty shekels of silver, and the ox must be stoned.", "comment": "sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. \u201cThough there is no certainty, the shekel is said to weigh about 11,5 grams\u201d (C. Houtman, Exodus, 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).
sn See further B. S. Jackson, \u201cThe Goring Ox Again [Ex. 21,28\u201336],\u201d JJP 18 (1974): 55-94.
tn Heb \u201che\u201d; the referent (the owner) has been specified in the translation for clarity."}, {"pk": 2826850, "translation": "NET", "book": 2, "chapter": 21, "verse": 33, "text": "\u201cIf a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it,"}, {"pk": 2826851, "translation": "NET", "book": 2, "chapter": 21, "verse": 34, "text": "the owner of the pit must repay the loss. He must give money to its owner, and the dead animal will become his.", "comment": "tn Here the term \u201canimal\u201d has been supplied.
tn The verb is a Piel imperfect from \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better \u2013 this is what he is bound or obliged to do \u2013 what he must do.
tn Heb \u201csilver.\u201d"}, {"pk": 2826852, "translation": "NET", "book": 2, "chapter": 21, "verse": 35, "text": "If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, and they will also divide the dead ox.", "comment": "tn Literally \u201cits silver\u201d or \u201csilver for it.\u201d
tn Heb \u201cdivide the dead.\u201d The noun \u201cox\u201d has been supplied."}, {"pk": 2826853, "translation": "NET", "book": 2, "chapter": 21, "verse": 36, "text": "Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay ox for ox, and the dead animal will become his.", "comment": "sn The point of this section (21:28\u201336) seems to be that one must ensure the safety of others by controlling one\u2019s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.
tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis."}, {"pk": 2826854, "translation": "NET", "book": 2, "chapter": 22, "verse": 1, "text": "(21:37) \u201cIf a man steals an ox or a sheep and kills it or sells it, he must pay back five head of cattle for the ox, and four sheep for the one sheep.", "comment": "sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God\u2019s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.
tn The imperfect tense here has the nuance of obligatory imperfect \u2013 he must pay back.
tn \u05d1\u05bc\u05b8\u05e7\u05b7\u05e8 (baqar) and \u05e6\u05b9\u05d0\u05df (tso\u2019n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.
sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible."}, {"pk": 2826855, "translation": "NET", "book": 2, "chapter": 22, "verse": 2, "text": "\u201cIf a thief is caught breaking in and is struck so that he dies, there will be no blood guilt for him.", "comment": "tn The text has \u201cthere is not to him bloods.\u201d When the word \u201cblood\u201d is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.sn This law focuses on what is reasonable defense against burglary. If someone killed a thief who was breaking in during the night, he was not charged because he would not have known it was just a thief, but if it happened during the day, he was guilty of a crime, on the assumption that in daylight the thief posed no threat to the homeowner\u2019s life and could be stopped and made to pay restitution.
tn The word \u05d1\u05bc\u05b7\u05de\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b6\u05e8\u05b6\u05ea (bammakhteret) means \u201cdigging through\u201d the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).
tn Heb \u201cfound\u201d (so KJV, ASV, NRSV)."}, {"pk": 2826856, "translation": "NET", "book": 2, "chapter": 22, "verse": 3, "text": "If the sun has risen on him, then there is blood guilt for him. A thief must surely make full restitution; if he has nothing, then he will be sold for his theft.", "comment": "tn The words \u201ca thief\u201d have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution."}, {"pk": 2826857, "translation": "NET", "book": 2, "chapter": 22, "verse": 4, "text": "If the stolen item should in fact be found alive in his possession, whether it be an ox or a donkey or a sheep, he must pay back double.", "comment": "tn Heb \u201cin his hand.\u201d
sn He must pay back one for what he took, and then one for the penalty \u2013 his loss as he was inflicting a loss on someone else.
tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 \u00a7113.o)."}, {"pk": 2826858, "translation": "NET", "book": 2, "chapter": 22, "verse": 5, "text": "\u201cIf a man grazes his livestock in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.", "comment": "tn The verb \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar, \u201cgraze\u201d) as a denominative from the word \u201clivestock\u201d is not well attested. So some have suggested that with slight changes this verse could be read: \u201cIf a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man\u2019s field\u201d (see S. R. Driver, Exodus, 225).
tn The phrase \u201chis livestock\u201d is supplied from the next clause."}, {"pk": 2826859, "translation": "NET", "book": 2, "chapter": 22, "verse": 6, "text": "\u201cIf a fire breaks out and spreads to thorn bushes, so that stacked grain or standing grain or the whole field is consumed, the one who started the fire must surely make restitution.", "comment": "tn Heb \u201cif a fire goes out and finds\u201d; NLT \u201cif a fire gets out of control.\u201d
tn This is a Hiphil participle of the verb \u201cto burn, kindle\u201d used substantivally. This is the one who caused the fire, whether by accident or not.
sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly."}, {"pk": 2826860, "translation": "NET", "book": 2, "chapter": 22, "verse": 7, "text": "\u201cIf a man gives his neighbor money or articles for safekeeping, and it is stolen from the man\u2019s house, if the thief is caught, he must repay double.", "comment": "tn Heb \u201cto keep.\u201d Here \u201csafekeeping,\u201d that is, to keep something secure on behalf of a third party, is intended.
tn The word usually means \u201cvessels\u201d but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.
tn Heb \u201cfound.\u201d"}, {"pk": 2826861, "translation": "NET", "book": 2, "chapter": 22, "verse": 8, "text": "If the thief is not caught, then the owner of the house will be brought before the judges to see whether he has laid his hand on his neighbor\u2019s goods.", "comment": "tn The phrase \u201cto see\u201d has been supplied.
tn Heb \u201cfound.\u201d
tn Here again the word used is \u201cthe gods,\u201d meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, \u201cThe Use of the Word ha\u2019elohim in Exodus 21:6 and 22:7,8,\u201d The Law and the Prophets, 225-41.
tn The line says \u201cif he has not stretched out his hand.\u201d This could be the oath formula, but the construction here would be unusual, or it could be taken as \u201cwhether\u201d (see W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of \u201cjudges\u201d) \u2013 if the man swore, his word would be accepted, but if he would not swear, he would be guilty."}, {"pk": 2826862, "translation": "NET", "book": 2, "chapter": 22, "verse": 9, "text": "In all cases of illegal possessions, whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says \u2018This belongs to me,\u2019 the matter of the two of them will come before the judges, and the one whom the judges declare guilty must repay double to his neighbor.", "comment": "tn This kind of clause Gesenius calls an independent relative clause \u2013 it does not depend on a governing substantive but itself expresses a substantival idea (GKC 445-46 \u00a7138.e).
tn Again, or \u201cGod.\u201d
tn The text simply has \u201cthis is it\u201d (\u05d4\u05d5\u05bc\u05d0 \u05d6\u05b6\u05d4, hu\u2019 zeh).
tn The verb means \u201cto be guilty\u201d in Qal; in Hiphil it would have a declarative sense, because a causative sense would not possibly fit.
tn Heb \u201cconcerning every kind [thing] of trespass.\u201d"}, {"pk": 2826863, "translation": "NET", "book": 2, "chapter": 22, "verse": 10, "text": "If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt or is carried away without anyone seeing it,", "comment": "tn This verb is frequently used with the meaning \u201cto take captive.\u201d The idea here then is that raiders or robbers have carried off the animal.
tn The form is a Niphal participle from the verb \u201cto break\u201d \u2013 \u201cis broken,\u201d which means harmed, maimed, or hurt in any way.
tn Heb \u201cthere is no one seeing.\u201d"}, {"pk": 2826864, "translation": "NET", "book": 2, "chapter": 22, "verse": 11, "text": "then there will be an oath to the LORD between the two of them, that he has not laid his hand on his neighbor\u2019s goods, and its owner will accept this, and he will not have to pay.", "comment": "tn The construct relationship \u05e9\u05c1\u05b0\u05d1\u05bb\u05e2\u05b7\u05ea \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (sh\u00ffvu\u2019at y\u00ffhvah, \u201cthe oath of Yahweh\u201d) would require a genitive of indirect object, \u201can oath [to] Yahweh.\u201d U. Cassuto suggests that it means \u201can oath by Yahweh\u201d (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted."}, {"pk": 2826865, "translation": "NET", "book": 2, "chapter": 22, "verse": 12, "text": "But if it was stolen from him, he will pay its owner.", "comment": "sn The point is that the man should have taken better care of the animal.
tn Both with this verb \u201cstolen\u201d and in the next clauses with \u201ctorn in pieces,\u201d the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 \u00a7113.o)."}, {"pk": 2826866, "translation": "NET", "book": 2, "chapter": 22, "verse": 13, "text": "If it is torn in pieces, then he will bring it for evidence, and he will not have to pay for what was torn.", "comment": "tn The word \u05e2\u05b5\u05d3 (\u2019ed) actually means \u201cwitness,\u201d but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative."}, {"pk": 2826867, "translation": "NET", "book": 2, "chapter": 22, "verse": 14, "text": "\u201cIf a man borrows an animal from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it will surely pay.", "comment": "tn Heb \u201cif a man asks [an animal] from his neighbor\u201d (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word \u201canimal\u201d is supplied in the translation for clarity.
tn Heb \u201che\u201d; the referent (the man who borrowed the animal) has been specified in the translation for clarity."}, {"pk": 2826868, "translation": "NET", "book": 2, "chapter": 22, "verse": 15, "text": "If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it.", "comment": "tn Literally \u201cit came with/for its hire,\u201d this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation."}, {"pk": 2826869, "translation": "NET", "book": 2, "chapter": 22, "verse": 16, "text": "\u201cIf a man seduces a virgin who is not engaged and has sexual relations with her, he must surely endow her to be his wife.", "comment": "tn This is the word \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4 (b\u00fftulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.
tn The verb \u05de\u05b8\u05d4\u05b7\u05e8 (mahar) means \u201cpay the marriage price,\u201d and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.
sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God\u2019s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).
tn Or \u201cpledged\u201d for marriage."}, {"pk": 2826870, "translation": "NET", "book": 2, "chapter": 22, "verse": 17, "text": "If her father refuses to give her to him, he must pay money for the bride price of virgins."}, {"pk": 2826871, "translation": "NET", "book": 2, "chapter": 22, "verse": 18, "text": "\u201cYou must not allow a sorceress to live.", "comment": "sn There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10\u201311). The sorceress was someone who dealt with drugs or herbs for occult purposes."}, {"pk": 2826872, "translation": "NET", "book": 2, "chapter": 22, "verse": 19, "text": "\u201cWhoever has sexual relations with a beast must surely be put to death.", "comment": "tn Heb \u201clies with.\u201d"}, {"pk": 2826873, "translation": "NET", "book": 2, "chapter": 22, "verse": 20, "text": "\u201cWhoever sacrifices to a god other than the LORD alone must be utterly destroyed.", "comment": "tn The verb \u05d7\u05b8\u05e8\u05b7\u05dd (kharam) means \u201cto be devoted\u201d to God or \u201cto be banned.\u201d The idea is that it would be God\u2019s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed.
tn Heb \u201cnot to Yahweh.\u201d"}, {"pk": 2826874, "translation": "NET", "book": 2, "chapter": 22, "verse": 21, "text": "\u201cYou must not wrong a foreigner nor oppress him, for you were foreigners in the land of Egypt.", "comment": "tn Or \u201coppress.\u201d
tn Or \u201calien,\u201d both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights."}, {"pk": 2826875, "translation": "NET", "book": 2, "chapter": 22, "verse": 22, "text": "\u201cYou must not afflict any widow or orphan.", "comment": "tn The verb \u201cafflict\u201d is a Piel imperfect from \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah); it has a wide range of meanings: \u201cafflict, oppress, humiliate, rape.\u201d These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21)."}, {"pk": 2826876, "translation": "NET", "book": 2, "chapter": 22, "verse": 23, "text": "If you afflict them in any way and they cry to me, I will surely hear their cry,", "comment": "tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).
tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: \u201cI will surely hear,\u201d implying, \u201cI will surely respond.\u201d
tn Here again and with \u201ccry\u201d the infinitive absolute functions with a diminished emphasis (GKC 342-43 \u00a7113.o)."}, {"pk": 2826877, "translation": "NET", "book": 2, "chapter": 22, "verse": 24, "text": "and my anger will burn and I will kill you with the sword, and your wives will be widows and your children will be fatherless.", "comment": "sn The punishment will follow the form of talionic justice, an eye for an eye, in which the punishment matches the crime. God will use invading armies (\u201csword\u201d is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans."}, {"pk": 2826878, "translation": "NET", "book": 2, "chapter": 22, "verse": 25, "text": "\u201cIf you lend money to any of my people who are needy among you, do not be like a moneylender to him; do not charge him interest.", "comment": "tn \u201cany of\u201d has been supplied.
tn Heb \u201cset.\u201d
sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, \u201cThe Biblical Law against Loans on Interest,\u201d JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person\u2019s misfortune. The word \u05e0\u05b6\u05e9\u05c1\u05b6\u05da\u05b0 (neshekh) may be derived from a verb that means \u201cto bite,\u201d and so the idea of usury or interest was that of putting out one\u2019s money with a bite in it (See S. Stein, \u201cThe Laws on Interest in the Old Testament,\u201d JTS 4 [1953]: 161-70; and E. Neufeld, \u201cThe Prohibition against Loans at Interest in the Old Testament,\u201d HUCA 26 [1955]: 355-412).
sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as \u201cextortioner.\u201d"}, {"pk": 2826879, "translation": "NET", "book": 2, "chapter": 22, "verse": 26, "text": "If you do take the garment of your neighbor in pledge, you must return it to him by the time the sun goes down,", "comment": "tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive \u2013 \u201cat the going in of the sun.\u201d
tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition."}, {"pk": 2826880, "translation": "NET", "book": 2, "chapter": 22, "verse": 27, "text": "for it is his only covering \u2014 it is his garment for his body. What else can he sleep in? And when he cries out to me, I will hear, for I am gracious.", "comment": "tn Literally the text reads, \u201cIn what can he lie down?\u201d The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back \u2013 it was the last possession. The modern idiom of \u201cthe shirt off his back\u201d gets at the point being made here.
tn Heb \u201chis skin.\u201d
tn Heb \u201cand it will be.\u201d"}, {"pk": 2826881, "translation": "NET", "book": 2, "chapter": 22, "verse": 28, "text": "\u201cYou must not blaspheme God or curse the ruler of your people.", "comment": "tn The two verbs in this verse are synonyms: \u05e7\u05b8\u05dc\u05b7\u05dc (qalal) means \u201cto treat lightly, curse,\u201d and \u05d0\u05b8\u05e8\u05b7\u05e8 (\u2019arar) means \u201cto curse.\u201d
tn The word \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) is \u201cgods\u201d or \u201cGod.\u201d If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708)."}, {"pk": 2826882, "translation": "NET", "book": 2, "chapter": 22, "verse": 29, "text": "\u201cDo not hold back offerings from your granaries or your vats. You must give me the firstborn of your sons.", "comment": "tn The expressions are unusual. U. Cassuto renders them: \u201cfrom the fullness of your harvest and from the outflow of your presses\u201d (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest."}, {"pk": 2826883, "translation": "NET", "book": 2, "chapter": 22, "verse": 30, "text": "You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day."}, {"pk": 2826884, "translation": "NET", "book": 2, "chapter": 22, "verse": 31, "text": "\u201cYou will be holy people to me; you must not eat any meat torn by animals in the field. You must throw it to the dogs.", "comment": "tn Or \u201cby wild animals.\u201d
sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces."}, {"pk": 2826885, "translation": "NET", "book": 2, "chapter": 23, "verse": 1, "text": "\u201cYou must not give a false report. Do not make common cause with the wicked to be a malicious witness.", "comment": "tn The word \u05d7\u05b8\u05de\u05b8\u05e1 (khamas) often means \u201cviolence\u201d in the sense of social injustices done to other people, usually the poor and needy. A \u201cmalicious\u201d witness would do great harm to others. See J. W. McKay, \u201cExodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,\u201d VT 21 (1971): 311-25.
tn Heb \u201cdo not put your hand\u201d (cf. KJV, ASV); NASB \u201cjoin your hand.\u201d
tn Or \u201ca groundless report\u201d (see Exod 20:7 for the word \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0, shav\u2019).
tn Heb \u201ctake up, lift, carry\u201d (\u05e0\u05b8\u05e9\u05c2\u05b8\u05d0, nasa\u2019). This verb was also used in the prohibition against taking \u201cthe name of Yahweh in vain.\u201d Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.
sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God\u2019s people must be honest witnesses (1-3); God\u2019s people must be righteous even with enemies (4-5); and God\u2019s people must be fair in dispensing justice (6-9).
tn The word \u201cwicked\u201d (\u05e8\u05b8\u05e9\u05c1\u05b8\u05e2, rasha\u2019) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability."}, {"pk": 2826886, "translation": "NET", "book": 2, "chapter": 23, "verse": 2, "text": "\u201cYou must not follow a crowd in doing evil things; in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice,", "comment": "tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.
tn Heb \u201cyou will not answer in a lawsuit to turn after the crowd to turn.\u201d The form translated \u201cagrees with\u201d (Heb \u201cto turn after\u201d) is a Qal infinitive construct from \u05e0\u05b8\u05d8\u05b8\u05d4 (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, \u201cto pervert [justice].\u201d
tn The word \u05e8\u05b8\u05d1\u05bc\u05b4\u05d9\u05dd (rabbim), here rendered \u201ccrowd,\u201d is also used infrequently to refer to the \u201cmighty,\u201d people of importance in society (Job 35:9; cf. Lev 19:15)."}, {"pk": 2826887, "translation": "NET", "book": 2, "chapter": 23, "verse": 3, "text": "and you must not show partiality to a poor man in his lawsuit.", "comment": "tn The point here is one of false sympathy and honor, the bad sense of the word \u05d4\u05b8\u05d3\u05b7\u05e8 (hadar; see S. R. Driver, Exodus, 237)."}, {"pk": 2826888, "translation": "NET", "book": 2, "chapter": 23, "verse": 4, "text": "\u201cIf you encounter your enemy\u2019s ox or donkey wandering off, you must by all means return it to him.", "comment": "tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.
tn Heb \u201cmeet\u201d (so KJV, ASV, NASB)."}, {"pk": 2826889, "translation": "NET", "book": 2, "chapter": 23, "verse": 5, "text": "If you see the donkey of someone who hates you fallen under its load, you must not ignore him, but be sure to help him with it.", "comment": "tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words \u05e2\u05b8\u05d6\u05b7\u05d1 (\u2019azav) are used, one meaning \u201cforsake\u201d and the other possibly meaning \u201carrange\u201d based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).
sn See H. B. Huffmon, \u201cExodus 23:4\u20135: A Comparative Study,\u201d A Light Unto My Path, 271-78.
tn The line reads \u201cyou will cease to forsake him\u201d \u2013 refrain from leaving your enemy without help."}, {"pk": 2826890, "translation": "NET", "book": 2, "chapter": 23, "verse": 6, "text": "\u201cYou must not turn away justice for your poor people in their lawsuits."}, {"pk": 2826891, "translation": "NET", "book": 2, "chapter": 23, "verse": 7, "text": "Keep your distance from a false charge \u2014 do not kill the innocent and the righteous, for I will not justify the wicked.", "comment": "tn Heb \u201ca false matter,\u201d this expression in this context would have to be a case in law that was false or that could only be won by falsehood.
tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10\u201313).
sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.
tn Or \u201cstay away from,\u201d or \u201chave nothing to do with.\u201d"}, {"pk": 2826892, "translation": "NET", "book": 2, "chapter": 23, "verse": 8, "text": "\u201cYou must not accept a bribe, for a bribe blinds those who see and subverts the words of the righteous.", "comment": "tn Heb \u201cblinds the open-eyed.\u201d"}, {"pk": 2826893, "translation": "NET", "book": 2, "chapter": 23, "verse": 9, "text": "\u201cYou must not oppress a foreigner, since you know the life of a foreigner, for you were foreigners in the land of Egypt.", "comment": "tn The verb means \u201cto crush.\u201d S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).
tn Heb \u201csoul, life\u201d \u2013 \u201cyou know what it feels like.\u201d"}, {"pk": 2826894, "translation": "NET", "book": 2, "chapter": 23, "verse": 10, "text": "\u201cFor six years you are to sow your land and gather in its produce.", "comment": "sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).
tn Heb \u201cand six years\u201d; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10\u201312 function similarly."}, {"pk": 2826895, "translation": "NET", "book": 2, "chapter": 23, "verse": 11, "text": "But in the seventh year you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field may eat; you must do likewise with your vineyard and your olive grove.", "comment": "tn Heb \u201cliving thing/creature/beast of the field.\u201d A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19\u201320; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22\u201323; Ezek 29:5; 34:5).
tn Heb \u201cand the seventh year\u201d; an adverbial accusative with a disjunctive vav (\u05d5)."}, {"pk": 2826896, "translation": "NET", "book": 2, "chapter": 23, "verse": 12, "text": "For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant\u2019s son and any hired help may refresh themselves.", "comment": "tn The verb is \u05d5\u05b0\u05d9\u05bc\u05b4\u05e0\u05bc\u05b8\u05e4\u05b5\u05e9\u05c1 (v\u00ffyyinnafesh); it is related to the word usually translated \u201csoul\u201d or \u201clife.\u201d
tn Heb \u201calien,\u201d or \u201cresident foreigner.\u201d Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering \u201chired help\u201d assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer."}, {"pk": 2826897, "translation": "NET", "book": 2, "chapter": 23, "verse": 13, "text": "\u201cPay attention to do everything I have told you, and do not even mention the names of other gods \u2014 do not let them be heard on your lips.", "comment": "tn The phrase \u201cto do\u201d is added; in Hebrew word order the line says, \u201cIn all that I have said to you you will watch yourselves.\u201d The verb for paying attention is a Niphal imperfect with an imperatival force.
tn Or \u201chonor,\u201d Hiphil of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.
tn Heb \u201cmouth.\u201dsn See also Ps 16:4, where David affirms his loyalty to God with this expression."}, {"pk": 2826898, "translation": "NET", "book": 2, "chapter": 23, "verse": 14, "text": "\u201cThree times in the year you must make a pilgrim feast to me.", "comment": "tn This is the word \u05ea\u05bc\u05b8\u05d7\u05b9\u05d2 (takhog) from the root \u05d7\u05b8\u05d2\u05b7\u05d2 (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.
tn The expression rendered \u201cthree times\u201d is really \u201cthree feet,\u201d or \u201cthree foot-beats.\u201d The expression occurs only a few times in the Law. The expressing is an adverbial accusative."}, {"pk": 2826899, "translation": "NET", "book": 2, "chapter": 23, "verse": 15, "text": "You are to observe the Feast of Unleavened Bread; seven days you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time you came out of Egypt. No one may appear before me empty-handed.", "comment": "tn This is an adverbial accusative of time.
tn Heb \u201cin it.\u201d
tn The verb is a Niphal imperfect; the nuance of permission works well here \u2013 no one is permitted to appear before God empty (Heb \u201cand they will not appear before me empty\u201d)."}, {"pk": 2826900, "translation": "NET", "book": 2, "chapter": 23, "verse": 16, "text": "\u201cYou are also to observe the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year when you have gathered in your harvest out of the field.", "comment": "tn The words \u201cyou are also to observe\u201d are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
tn Heb \u201cgathered in your labors.\u201d This is a metonymy of cause put for the effect. \u201cLabors\u201d are not gathered in, but what the labors produced \u2013 the harvest.
tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: \u201cin the ingathering of you.\u201d
tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: \u201cin the going in of the year.\u201d The word \u201cyear\u201d is the subjective genitive, the subject of the clause."}, {"pk": 2826901, "translation": "NET", "book": 2, "chapter": 23, "verse": 17, "text": "At three times in the year all your males will appear before the Lord GOD.", "comment": "tn Here the divine Name reads in Hebrew \u05d4\u05b8\u05d0\u05b8\u05d3\u05b9\u05df \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (ha\u2019adon y\u00ffhvah), which if rendered according to the traditional scheme of \u201cLord\u201d for \u201cYahweh\u201d would result in \u201cLord Lord.\u201d A number of English versions therefore render this phrase \u201cLord God,\u201d and that convention has been followed here.
tn Adverbial accusative of time: \u201cthree times\u201d becomes \u201cat three times.\u201d"}, {"pk": 2826902, "translation": "NET", "book": 2, "chapter": 23, "verse": 18, "text": "\u201cYou must not offer the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning.", "comment": "tn The verb is \u05ea\u05bc\u05b4\u05d6\u05b0\u05d1\u05bc\u05b7\u05d7 (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative \u201cblood\u201d: \u201cyou will not sacrifice the blood of my sacrifice.\u201d The verb means \u201cto slaughter\u201d; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as \u201cmy blood-sacrifice\u201d (a genitive of specification; like \u201cthe evil of your doings\u201d in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).
sn See N. Snaith, \u201cExodus 23:18 and 34:25,\u201d JTS 20 (1969): 533-34; see also M. Haran, \u201cThe Passover Sacrifice,\u201d Studies in the Religion of Ancient Israel (VTSup), 86-116."}, {"pk": 2826903, "translation": "NET", "book": 2, "chapter": 23, "verse": 19, "text": "The first of the firstfruits of your soil you must bring to the house of the LORD your God. \u201cYou must not cook a young goat in its mother\u2019s milk.", "comment": "sn On this verse, see C. M. Carmichael, \u201cOn Separating Life and Death: An Explanation of Some Biblical Laws,\u201d HTR 69 (1976): 1-7; J. Milgrom, \u201cYou Shall Not Boil a Kid in Its Mother\u2019s Milk,\u201d BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, \u201cIn Rereading the \u2018Kid in Milk\u2019 Inscriptions,\u201d BRev 1 (1985): 56-58; and M. Haran, \u201cSeething a Kid in Its Mother\u2019s Milk,\u201d JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship."}, {"pk": 2826904, "translation": "NET", "book": 2, "chapter": 23, "verse": 20, "text": "\u201cI am going to send an angel before you to protect you as you journey and to bring you into the place that I have prepared.", "comment": "sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.
tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) with the active participle indicates imminent future, something God is about to do.
tn Heb \u201cprotect you in the way.\u201d
sn The word is \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 (mal\u2019akh, \u201cmessenger, angel\u201d). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the \u201cAngel of Yahweh\u201d in Genesis is Yahweh. He concludes that the words here mean \u201cI will guide you.\u201d Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh \u2013 some manifestation of Yahweh himself.
tn The form is the Hiphil perfect of the verb \u05db\u05bc\u05d5\u05bc\u05df (kun, \u201cto establish, prepare\u201d)."}, {"pk": 2826905, "translation": "NET", "book": 2, "chapter": 23, "verse": 21, "text": "Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name is in him.", "comment": "sn This means \u201cthe manifestation of my being\u201d is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, \u201cThe \u2018angel\u2019 is Jehovah Himself \u2018in a temporary descent to visibility for a special purpose.\u2019\u201d Others take the \u201cname\u201d to represent Yahweh\u2019s \u201cpower\u201d (NCV) or \u201cauthority\u201d (NAB, CEV)."}, {"pk": 2826906, "translation": "NET", "book": 2, "chapter": 23, "verse": 22, "text": "But if you diligently obey him and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries.", "comment": "tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 \u00a7113.o)."}, {"pk": 2826907, "translation": "NET", "book": 2, "chapter": 23, "verse": 23, "text": "For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely.", "comment": "tn Heb \u201cwill cut them off\u201d (so KJV, ASV)."}, {"pk": 2826908, "translation": "NET", "book": 2, "chapter": 23, "verse": 24, "text": "\u201cYou must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones to pieces.", "comment": "tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.
tn The Hebrew is \u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b9\u05ea\u05b5\u05d9\u05d4\u05b6\u05dd (matsevotehem, \u201ctheir standing stones\u201d); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land."}, {"pk": 2826909, "translation": "NET", "book": 2, "chapter": 23, "verse": 25, "text": "You must serve the LORD your God, and he will bless your bread and your water, and I will remove sickness from your midst.", "comment": "tn The LXX reads \u201cand I will bless\u201d to make the verb conform with the speaker, Yahweh.
tn The perfect tense, masculine plural, with vav (\u05d5) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.
sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the \u201cbread and water\u201d represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734)."}, {"pk": 2826910, "translation": "NET", "book": 2, "chapter": 23, "verse": 26, "text": "No woman will miscarry her young or be barren in your land. I will fulfill the number of your days.", "comment": "tn Or \u201cabort\u201d; Heb \u201ccast.\u201d
sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey."}, {"pk": 2826911, "translation": "NET", "book": 2, "chapter": 23, "verse": 27, "text": "\u201cI will send my terror before you, and I will destroy all the people whom you encounter; I will make all your enemies turn their backs to you.", "comment": "tn The word for \u201cterror\u201d is \u05d0\u05b5\u05d9\u05de\u05b8\u05ea\u05b4\u05d9 (\u2019emati); the word has the thought of \u201cpanic\u201d or \u201cdread.\u201d God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to \u201chornets\u201d in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, \u201cInsects as Warfare Agents in the Ancient Near East,\u201d Or 49 [1980]: 30-57).
tn The text has \u201cand I will give all your enemies to you [as] a back.\u201d The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 \u00a7117.ii, n. 1).
tn Heb \u201ckill.\u201d"}, {"pk": 2826912, "translation": "NET", "book": 2, "chapter": 23, "verse": 28, "text": "I will send hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you.", "comment": "tn Heb \u201cand I will send.\u201d"}, {"pk": 2826913, "translation": "NET", "book": 2, "chapter": 23, "verse": 29, "text": "I will not drive them out before you in one year, lest the land become desolate and the wild animals multiply against you.", "comment": "tn Heb \u201cthe beast of the field.\u201d"}, {"pk": 2826914, "translation": "NET", "book": 2, "chapter": 23, "verse": 30, "text": "Little by little I will drive them out before you, until you become fruitful and inherit the land.", "comment": "tn The repetition expresses an exceptional or super-fine quality (see GKC 396 \u00a7123.e)."}, {"pk": 2826915, "translation": "NET", "book": 2, "chapter": 23, "verse": 31, "text": "I will set your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.", "comment": "tn In the Hebrew Bible \u201cthe River\u201d usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.
tn The form is a perfect tense with vav consecutive."}, {"pk": 2826916, "translation": "NET", "book": 2, "chapter": 23, "verse": 32, "text": "\u201cYou must make no covenant with them or with their gods."}, {"pk": 2826917, "translation": "NET", "book": 2, "chapter": 23, "verse": 33, "text": "They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare to you.\u201d", "comment": "tn The idea of the \u201csnare\u201d is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them."}, {"pk": 2826918, "translation": "NET", "book": 2, "chapter": 24, "verse": 1, "text": "But to Moses the LORD said, \u201cCome up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance.", "comment": "tn Heb \u201cAnd he;\u201d the referent (the Lord) has been specified in the translation for clarity.
sn They were to come up to the Lord after they had made the preparations that are found in vv. 3\u20138.
sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends \u201cto Yahweh\u201d while everyone waits for his return. The emphasis of \u201cbowing down\u201d and that from \u201cfar off\u201d stresses again the ominous presence that was on the mountain. This was the holy God \u2013 only the designated mediator could draw near to him.
sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people \u2013 the Sinaitic Covenant. The unit not only serves to record the event in Israel\u2019s becoming a nation, but it provides a paradigm of the worship of God\u2019s covenant people \u2013 entering into the presence of the glory of Yahweh. See additionally W. A. Maier, \u201cThe Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,\u201d Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1\u20132, the call for worship; vv. 3\u20138, the consecration of the worshipers; vv. 9\u201311, the confirmation of the covenant; and vv. 12\u201318, the communication with Yahweh."}, {"pk": 2826919, "translation": "NET", "book": 2, "chapter": 24, "verse": 2, "text": "Moses alone may come near the LORD, but the others must not come near, nor may the people go up with him.\u201d", "comment": "tn Heb \u201cthey.\u201d
tn The verb is a perfect tense with a vav (\u05d5) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).
tn Now the imperfect tense negated is used; here the prohibition would fit (\u201cthey will not come near\u201d), or the obligatory (\u201cthey must not\u201d) in which the subjects are obliged to act \u2013 or not act in this case."}, {"pk": 2826920, "translation": "NET", "book": 2, "chapter": 24, "verse": 3, "text": "Moses came and told the people all the LORD\u2019s words and all the decisions. All the people answered together, \u201cWe are willing to do all the words that the LORD has said,\u201d", "comment": "tn The text simply has \u201cone voice\u201d (\u05e7\u05d5\u05b9\u05dc \u05d0\u05b6\u05d7\u05b8\u05d3, qol \u2019ekhad); this is an adverbial accusative of manner, telling how the people answered \u2013 \u201cin one voice,\u201d or unanimously (see GKC 375 \u00a7118.q).
tn The verb is the imperfect tense (\u05e0\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4, na\u2019aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: \u201cwe are willing to do.\u201d They are not presumptuously saying they are going to do all these things.
sn The general consensus among commentators is that this refers to Moses\u2019 coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22\u201323:33), and of the call to come up to Yahweh.
sn The Decalogue may not be included here because the people had heard those commands themselves earlier."}, {"pk": 2826921, "translation": "NET", "book": 2, "chapter": 24, "verse": 4, "text": "and Moses wrote down all the words of the LORD. Early in the morning he built an altar at the foot of the mountain and arranged twelve standing stones \u2014 according to the twelve tribes of Israel.", "comment": "tn The verb \u201carranged\u201d is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.
tn The thing numbered is found in the singular when the number is plural \u2013 \u201ctwelve standing-stone.\u201d See GKC 433 \u00a7134.f. The \u201cstanding-stone\u201d could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.
tn The two preterites quite likely form a verbal hendiadys (the verb \u201cto get up early\u201d is frequently in such constructions). Literally it says, \u201cand he got up early [in the morning] and he built\u201d; this means \u201cearly [in the morning] he built.\u201d The first verb becomes the adverb.
tn \u201cunder.\u201d"}, {"pk": 2826922, "translation": "NET", "book": 2, "chapter": 24, "verse": 5, "text": "He sent young Israelite men, and they offered burnt offerings and sacrificed young bulls for peace offerings to the LORD.", "comment": "tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b2\u05dc\u05d5\u05bc \u05e2\u05b9\u05dc\u05b9\u05ea (vayya\u2019alu \u2019olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew \u05d5\u05b7\u05d9\u05bc\u05b4\u05d6\u05b0\u05d1\u05bc\u05b0\u05d7\u05d5\u05bc \u05d6\u05b0\u05d1\u05b8\u05d7\u05b4\u05d9\u05dd (vayyizb\u00ffkhu z\u00ffvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, \u201cThe Blood Covenant in the Bible,\u201d Dor le Dor 6 (1977): 94-98; E. W. Nicholson, \u201cThe Covenant Ritual in Exodus 24:3\u20138,\u201d VT 32 (1982): 74-86.
tn The construct has \u201cyoung men of the Israelites,\u201d and so \u201cIsraelite\u201d is a genitive that describes them."}, {"pk": 2826923, "translation": "NET", "book": 2, "chapter": 24, "verse": 6, "text": "Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar.", "comment": "sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8)."}, {"pk": 2826924, "translation": "NET", "book": 2, "chapter": 24, "verse": 7, "text": "He took the Book of the Covenant and read it aloud to the people, and they said, \u201cWe are willing to do and obey all that the LORD has spoken.\u201d", "comment": "tn A second verb is now added to the people\u2019s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments \u2013 \u201cwe want to obey.\u201d This was their compliance with the covenant.
tn Heb \u201cread it in the ears of.\u201d
tn The noun \u201cbook\u201d would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood."}, {"pk": 2826925, "translation": "NET", "book": 2, "chapter": 24, "verse": 8, "text": "So Moses took the blood and splashed it on the people and said, \u201cThis is the blood of the covenant that the LORD has made with you in accordance with all these words.\u201d", "comment": "sn The construct relationship \u201cthe blood of the covenant\u201d means \u201cthe blood by which the covenant is ratified\u201d (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.
tn Given the size of the congregation, the preposition might be rendered here \u201ctoward the people\u201d rather than on them (all)."}, {"pk": 2826926, "translation": "NET", "book": 2, "chapter": 24, "verse": 9, "text": "Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up,", "comment": "tn The verse begins with \u201cand Moses went up, and Aaron\u2026.\u201d This verse may supply the sequel to vv. 1\u20132. At any rate, God was now accepting them into his presence.sn This next section is extremely interesting, but difficult to interpret. For some of the literature, see: E. W. Nicholson, \u201cThe Interpretation of Exodus 24:9\u201311,\u201d VT 24 (1974): 77-97; \u201cThe Antiquity of the Tradition in Exodus 24:9\u201311,\u201d VT 26 (1976): 148-60; and T. C. Vriezen, \u201cThe Exegesis of Exodus 24:9\u201311,\u201d OTS 17 (1967): 24-53."}, {"pk": 2826927, "translation": "NET", "book": 2, "chapter": 24, "verse": 10, "text": "and they saw the God of Israel. Under his feet there was something like a pavement made of sapphire, clear like the sky itself.", "comment": "tn Or \u201ctiles.\u201d
sn S. R. Driver (Exodus, 254) wishes to safeguard the traditional idea that God could not be seen by reading \u201cthey saw the place where the God of Israel stood\u201d so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between \u201cand they saw the God\u201d and \u201cthe Lord God appeared\u201d (Exodus, 314). He thinks that the word \u201cGod\u201d is used instead of \u201cYahweh\u201d to say that a divine phenomenon was seen. It is in the LXX that they add \u201cthe place where he stood.\u201d In v. 11b the LXX has \u201cand they appeared in the place of God.\u201d See James Barr, \u201cTheophany and Anthropomorphism in the Old Testament,\u201d VTSup 7 (1959): 31-33. There is no detailed description here of what they saw (cf. Isa 6; Ezek 1). What is described amounts to what a person could see when prostrate.
sn S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement (Exodus, 254).
tn Heb \u201cand like the body of heaven for clearness.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven\u201d or \u201csky\u201d depending on the context; here, where sapphire is mentioned (a blue stone) \u201csky\u201d seems more appropriate, since the transparent blueness of the sapphire would appear like the blueness of the cloudless sky."}, {"pk": 2826928, "translation": "NET", "book": 2, "chapter": 24, "verse": 11, "text": "But he did not lay a hand on the leaders of the Israelites, so they saw God, and they ate and they drank.", "comment": "sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.
tn Heb \u201che did not stretch out his hand,\u201d i.e., to destroy them.
tn The verb is \u05d7\u05b8\u05d6\u05b8\u05d4 (khazah); it can mean \u201cto see, perceive\u201d or \u201csee a vision\u201d as the prophets did. The LXX safeguarded this by saying, \u201cappeared in the place of God.\u201d B. Jacob says they beheld \u2013 prophetically, religiously (Exodus, 746) \u2013 but the meaning of that is unclear. The fact that God did not lay a hand on them \u2013 to kill them \u2013 shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation \u2013 but not the detail. Later, Moses will still ask to see God\u2019s glory \u2013 the real presence behind the phenomena."}, {"pk": 2826929, "translation": "NET", "book": 2, "chapter": 24, "verse": 12, "text": "The LORD said to Moses, \u201cCome up to me to the mountain and remain there, and I will give you the stone tablets with the law and the commandments that I have written, so that you may teach them.\u201d", "comment": "sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.
sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.
tn Or \u201cnamely\u201d; or \u201cthat is to say.\u201d The vav (\u05d5) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has \u201cto wit\u201d; see GKC 484-85 \u00a7154.a, n. 1(b).
tn The last word of the verse is \u05dc\u05b0\u05d4\u05d5\u05b9\u05e8\u05b9\u05ea\u05b8\u05dd (l\u00ffhorotam), the Hiphil infinitive construct of \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah). It serves as a purpose clause, \u201cto teach them,\u201d meaning \u201cI am giving you this Law and these commands in order that you may teach them.\u201d This duty to teach the Law will be passed especially to parents (Deut 6:6\u20139, 20\u201325) and to the tribe of Levi as a whole (Deut 33:9\u201310; Mal 2:1\u20139)."}, {"pk": 2826930, "translation": "NET", "book": 2, "chapter": 24, "verse": 13, "text": "So Moses set out with Joshua his attendant, and Moses went up the mountain of God.", "comment": "tn Heb \u201cand.\u201d
tn Heb \u201cand he arose\u201d meaning \u201cstarted to go.\u201d"}, {"pk": 2826931, "translation": "NET", "book": 2, "chapter": 24, "verse": 14, "text": "He told the elders, \u201cWait for us in this place until we return to you. Here are Aaron and Hur with you. Whoever has any matters of dispute can approach them.\u201d", "comment": "tn Or \u201cissues to resolve.\u201d The term is simply \u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (d\u00ffvarim, \u201cwords, things, matters\u201d).
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.
tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.sn Attention to the preparation for Moses\u2019 departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty."}, {"pk": 2826932, "translation": "NET", "book": 2, "chapter": 24, "verse": 15, "text": "Moses went up the mountain, and the cloud covered the mountain."}, {"pk": 2826933, "translation": "NET", "book": 2, "chapter": 24, "verse": 16, "text": "The glory of the LORD resided on Mount Sinai, and the cloud covered it for six days. On the seventh day he called to Moses from within the cloud.", "comment": "tn This is an adverbial accusative of time.
sn The verb is \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b9\u05df (vayyishkon, \u201cand dwelt, abode\u201d). From this is derived the epithet \u201cthe Shekinah Glory,\u201d the dwelling or abiding glory. The \u201cglory of Yahweh\u201d was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This \u201cappearance\u201d indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the \u201ctabernacle,\u201d the dwelling place, the \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05df (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God\u2019s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds."}, {"pk": 2826934, "translation": "NET", "book": 2, "chapter": 24, "verse": 17, "text": "Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in plain view of the people.", "comment": "tn Heb \u201cto the eyes of\u201d which could mean in their opinion."}, {"pk": 2826935, "translation": "NET", "book": 2, "chapter": 24, "verse": 18, "text": "Moses went into the cloud when he went up the mountain, and Moses was on the mountain forty days and forty nights.", "comment": "tn The verb is a preterite with vav (\u05d5) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.
sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses\u2019 ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven \u2013 the ground remained firmly under his feet. But he clearly was brought into God\u2019s presence; he was like a heavenly servant before God\u2019s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God\u2019s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf."}, {"pk": 2826936, "translation": "NET", "book": 2, "chapter": 25, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2\u20137), and explains the purpose for these offerings (vv. 8\u20139). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made."}, {"pk": 2826937, "translation": "NET", "book": 2, "chapter": 25, "verse": 2, "text": "\u201cTell the Israelites to take an offering for me; from every person motivated by a willing heart you are to receive my offering.", "comment": "tn The \u201coffering\u201d (\u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4, t\u00ffrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of \u201cheave-offering\u201d derives from the idea of \u201celevation,\u201d a root meaning \u201cto be high\u201d lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of \u201cheave-offering\u201d by relating the root to the Hiphil form of that root, herim, \u201cto lift\u201d or \u201ctake off.\u201d He suggests the noun means \u201cwhat is taken off\u201d from a larger mass and so designated for sacred purposes. The LXX has \u201csomething taken off.\u201d
tn The pronoun is plural.
tn The verb is \u05d5\u05b0\u05d9\u05b4\u05e7\u05b0\u05d7\u05d5\u05bc (v\u00ffyiqkhu), the Qal imperfect or jussive with vav; after the imperative \u201cspeak\u201d this verb indicates the purpose or result: \u201cspeak\u2026that they may take\u201d and continues with the force of a command.
tn The verb \u05d9\u05b4\u05d3\u05bc\u05b0\u05d1\u05b6\u05e0\u05bc\u05d5\u05bc (yidd\u00ffvennu) is related to the word for the \u201cfreewill offering\u201d (\u05e0\u05b0\u05d3\u05b8\u05d1\u05b8\u05d4, n\u00ffdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17)."}, {"pk": 2826938, "translation": "NET", "book": 2, "chapter": 25, "verse": 3, "text": "This is the offering you are to accept from them: gold, silver, bronze,", "comment": "tn The pronoun is plural."}, {"pk": 2826939, "translation": "NET", "book": 2, "chapter": 25, "verse": 4, "text": "blue, purple, scarlet, fine linen, goat\u2019s hair,", "comment": "sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.
sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.
sn Goat\u2019s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.
sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant \u2013 so Heb \u201cworm of brilliance.\u201d The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (Exodus, 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).
sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen."}, {"pk": 2826940, "translation": "NET", "book": 2, "chapter": 25, "verse": 5, "text": "ram skins dyed red, fine leather, acacia wood,", "comment": "sn W. C. Kaiser compares this to morocco leather (\u201cExodus,\u201d EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, \u201cThe technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me\u2019oddamim (\u05de\u05b0\u05d0\u05b8\u05d3\u05bc\u05b8\u05de\u05b4\u05d9\u05dd), literally \u2018made red,\u2019 refers to the tanning or dyeing process\u201d (Exodus [JPSTC], 157).
sn The wood of the acacia is darker and harder than oak, and so very durable.
tn The meaning of the word \u05ea\u05bc\u05b0\u05d7\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (t\u00ffkhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant \u2013 something like a dolphin or porpoise (cf. NASB; ASV \u201csealskins\u201d; NIV \u201chides of sea cows\u201d). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for \u201cleather\u201d (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (\u201cfine leather\u201d) and NLT (\u201cfine goatskin leather\u201d). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or ornge and also leather died with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58)."}, {"pk": 2826941, "translation": "NET", "book": 2, "chapter": 25, "verse": 6, "text": "oil for the light, spices for the anointing oil and for fragrant incense,"}, {"pk": 2826942, "translation": "NET", "book": 2, "chapter": 25, "verse": 7, "text": "onyx stones, and other gems to be set in the ephod and in the breastpiece."}, {"pk": 2826943, "translation": "NET", "book": 2, "chapter": 25, "verse": 8, "text": "Let them make for me a sanctuary, so that I may live among them.", "comment": "tn The verb is a perfect with vav (\u05d5) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.
tn The word here is \u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05e9\u05c1 (miqdash), \u201ca sanctuary\u201d or \u201choly place\u201d; cf. NLT \u201csacred residence.\u201d The purpose of building it is to enable Yahweh to reside (\u05d5\u05b0\u05e9\u05c1\u05b8\u05db\u05b7\u05e0\u05b0\u05ea\u05bc\u05b4\u05d9, v\u00ffshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327)."}, {"pk": 2826944, "translation": "NET", "book": 2, "chapter": 25, "verse": 9, "text": "According to all that I am showing you \u2014 the pattern of the tabernacle and the pattern of all its furnishings \u2014 you must make it exactly so.", "comment": "sn Among the many helpful studies on the tabernacle, include S. M. Fish, \u201cAnd They Shall Build Me a Sanctuary,\u201d Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, \u201cPreaching on the Account of the Tabernacle,\u201d EvQ 54 (1982): 111-16; D. Skinner, \u201cSome Major Themes of Exodus,\u201d Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, \u201cThe Style of Building Instructions,\u201d Sem 4 (1974): 1-9; M. Ben-Uri, \u201cThe Mosaic Building Code,\u201d Creation Research Society Quarterly 19 (1982): 36-39.
sn The expression \u201cthe pattern of the tabernacle\u201d (\u05ea\u05bc\u05b7\u05d1\u05b0\u05e0\u05b4\u05d9\u05ea \u05d4\u05b7\u05de\u05bc\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05df, tavnit hammiskan) has been the source of much inquiry. The word rendered \u201cpattern\u201d is related to the verb \u201cto build\u201d; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel\u2019s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).
tn The pronoun is plural.
tn The pronoun is singular."}, {"pk": 2826945, "translation": "NET", "book": 2, "chapter": 25, "verse": 10, "text": "\u201cThey are to make an ark of acacia wood \u2014 its length is to be three feet nine inches, its width two feet three inches, and its height two feet three inches.", "comment": "tn The word \u201cark\u201d has long been used by English translations to render \u05d0\u05b8\u05e8\u05d5\u05b9\u05df (\u2019aron), the word used for the wooden \u201cbox,\u201d or \u201cchest,\u201d made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.
sn This section begins with the ark, the most sacred and important object of Israel\u2019s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17\u201321 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God\u2019s holy standard before them as they draw near to worship. A study of this would focus on God\u2019s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.
tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267)."}, {"pk": 2826946, "translation": "NET", "book": 2, "chapter": 25, "verse": 11, "text": "You are to overlay it with pure gold \u2014 both inside and outside you must overlay it, and you are to make a surrounding border of gold over it.", "comment": "tn The word \u05d6\u05b5\u05e8 (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.
tn The verbs throughout here are perfect tenses with the vav (\u05d5) consecutives. They are equal to the imperfect tense of instruction and/or injunction.
tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause."}, {"pk": 2826947, "translation": "NET", "book": 2, "chapter": 25, "verse": 12, "text": "You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side."}, {"pk": 2826948, "translation": "NET", "book": 2, "chapter": 25, "verse": 13, "text": "You are to make poles of acacia wood, overlay them with gold,"}, {"pk": 2826949, "translation": "NET", "book": 2, "chapter": 25, "verse": 14, "text": "and put the poles into the rings at the sides of the ark in order to carry the ark with them."}, {"pk": 2826950, "translation": "NET", "book": 2, "chapter": 25, "verse": 15, "text": "The poles must remain in the rings of the ark; they must not be removed from it."}, {"pk": 2826951, "translation": "NET", "book": 2, "chapter": 25, "verse": 16, "text": "You are to put into the ark the testimony that I will give to you.", "comment": "sn The \u201ctestimony\u201d is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God\u2019s commandments belonging to his covenant with Israel. It expressed God\u2019s will and man\u2019s duty. In other cultures important documents were put at the feet of the gods in the temples."}, {"pk": 2826952, "translation": "NET", "book": 2, "chapter": 25, "verse": 17, "text": "\u201cYou are to make an atonement lid of pure gold; its length is to be three feet nine inches, and its width is to be two feet three inches.", "comment": "tn After verbs of making or producing, the accusative (like \u201cgold\u201d here) may be used to express the material from which something is made (see GKC 371 \u00a7117.hh).
tn The noun is \u05db\u05bc\u05b7\u05e4\u05bc\u05b9\u05e8\u05b6\u05ea (kapporet), translated \u201catonement lid\u201d or \u201catonement plate.\u201d The traditional translation \u201cmercy-seat\u201d (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word \u201cto make atonement.\u201d The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of \u201ccovering\u201d is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows \u201ccover\u201d is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the \u201cfootstool.\u201d Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270)."}, {"pk": 2826953, "translation": "NET", "book": 2, "chapter": 25, "verse": 18, "text": "You are to make two cherubim of gold; you are to make them of hammered metal on the two ends of the atonement lid.", "comment": "tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid."}, {"pk": 2826954, "translation": "NET", "book": 2, "chapter": 25, "verse": 19, "text": "Make one cherub on one end and one cherub on the other end; from the atonement lid you are to make the cherubim on the two ends.", "comment": "tn The use of \u05d6\u05b6\u05d4 (zeh) repeated here expresses the reciprocal ideas of \u201cthe one\u201d and \u201cthe other\u201d (see R. J. Williams, Hebrew Syntax, 26, \u00a7132).
tn The text now shifts to use an imperative with the vav (\u05d5) conjunction.
sn The angels were to form one piece with the lid and not be separated. This could be translated \u201cof one piece with\u201d the lid, but it is likely the angels were simply fastened to it permanently."}, {"pk": 2826955, "translation": "NET", "book": 2, "chapter": 25, "verse": 20, "text": "The cherubim are to be spreading their wings upward, overshadowing the atonement lid with their wings, and the cherubim are to face each other, looking toward the atonement lid.", "comment": "tn The verb means \u201covershadowing, screening\u201d in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.
tn Heb \u201cthe faces of the cherubim will be\u201d (\u201cthe cherubim\u201d was moved to the preceding clause for smoother English).
tn Heb \u201ctheir faces a man to his brother.\u201d"}, {"pk": 2826956, "translation": "NET", "book": 2, "chapter": 25, "verse": 21, "text": "You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you."}, {"pk": 2826957, "translation": "NET", "book": 2, "chapter": 25, "verse": 22, "text": "I will meet with you there, and from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.", "comment": "sn Here then is the main point of the ark of the covenant, and the main point of all worship \u2013 meeting with God through atonement. The text makes it clear that here God would meet with Moses (\u201cyou\u201d is singular) and then he would speak to the people \u2013 he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means \u201cto meet by chance\u201d (as in Exod 3:18), but \u201cto meet\u201d by appointment for a purpose (\u05d5\u05b0\u05e0\u05d5\u05b9\u05e2\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9, v\u00ffno\u2019adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the \u201cplace of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ \u2013 a perpetual reminder of God\u2019s righteous standard (the testimony in the ark) and God\u2019s gracious provision (the atonement lid).
tn The verb is placed here in the text: \u201cand I will speak\u201d; it has been moved in this translation to be closer to the direct object clause."}, {"pk": 2826958, "translation": "NET", "book": 2, "chapter": 25, "verse": 23, "text": "\u201cYou are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches.", "comment": "sn The Table of the Bread of the Presence (Tyndale\u2019s translation, \u201cShewbread,\u201d was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the \u201cpresence-bread\u201d because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude."}, {"pk": 2826959, "translation": "NET", "book": 2, "chapter": 25, "verse": 24, "text": "You are to overlay it with pure gold, and you are to make a surrounding border of gold for it.", "comment": "tn \u201cGold\u201d is an adverbial accusative of material."}, {"pk": 2826960, "translation": "NET", "book": 2, "chapter": 25, "verse": 25, "text": "You are to make a surrounding frame for it about three inches broad, and you are to make a surrounding border of gold for its frame.", "comment": "sn There is some debate as to the meaning of \u05de\u05b4\u05e1\u05b0\u05d2\u05bc\u05b6\u05e8\u05b6\u05ea (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well."}, {"pk": 2826961, "translation": "NET", "book": 2, "chapter": 25, "verse": 26, "text": "You are to make four rings of gold for it and attach the rings at the four corners where its four legs are.", "comment": "tn Heb \u201cgive.\u201d
tn Heb \u201cwhich [are] to four of its feet.\u201d"}, {"pk": 2826962, "translation": "NET", "book": 2, "chapter": 25, "verse": 27, "text": "The rings are to be close to the frame to provide places for the poles to carry the table.", "comment": "tn Heb \u201chouses\u201d; NAB, NASB \u201cholders.\u201d"}, {"pk": 2826963, "translation": "NET", "book": 2, "chapter": 25, "verse": 28, "text": "You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them.", "comment": "tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: \u201cso that [the table] might be lifted up [by them].\u201d The noun \u201cthe table\u201d is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 \u00a7117.i)."}, {"pk": 2826964, "translation": "NET", "book": 2, "chapter": 25, "verse": 29, "text": "You are to make its plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings; you are to make them of pure gold.", "comment": "tn The expression \u201cfor pouring out offerings\u201d represents Hebrew \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05bb\u05e1\u05bc\u05b7\u05da\u05b0 \u05d1\u05bc\u05b8\u05d4\u05b5\u05df (\u2019asher yussakh bahen). This literally says, \u201cwhich it may be poured out with them,\u201d or \u201cwith which [libations] may be poured out.\u201d
tn Or \u201ca deep gold dish.\u201d The four nouns in this list are items associated with the table and its use.
tn Or \u201ccups\u201d (NAB, TEV)."}, {"pk": 2826965, "translation": "NET", "book": 2, "chapter": 25, "verse": 30, "text": "You are to set the Bread of the Presence on the table before me continually.", "comment": "sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes \u2013 continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly."}, {"pk": 2826966, "translation": "NET", "book": 2, "chapter": 25, "verse": 31, "text": "\u201cYou are to make a lampstand of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, its buds, and its blossoms are to be from the same piece.", "comment": "sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.
tn Heb \u201cwill be from/of it\u201d; the referent (\u201cthe same piece\u201d of wrought metal) has been specified in the translation for clarity.
sn U. Cassuto (Exodus, 342-44) says that the description \u201cthe cups, knobs and flowers\u201d is explained in vv. 32\u201336 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.
tn The word is \u05de\u05b0\u05e0\u05b9\u05e8\u05b8\u05d4 (m\u00ffnorah) \u2013 here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, \u201cThe Menorah among the Jews of the Roman World,\u201d HUCA 23 (1950/51): 449-92."}, {"pk": 2826967, "translation": "NET", "book": 2, "chapter": 25, "verse": 32, "text": "Six branches are to extend from the sides of the lampstand, three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it.", "comment": "tn Heb \u201cfrom the second side.\u201d
tn Heb \u201cfrom the sides of it.\u201d"}, {"pk": 2826968, "translation": "NET", "book": 2, "chapter": 25, "verse": 33, "text": "Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next branch, and the same for the six branches extending from the lampstand.", "comment": "tn Heb \u201cthus.\u201d
tn The text uses \u201cone\u201d again; \u201cthe one\u2026the one\u201d means \u201cthe one\u2026and the next\u201d in the distributive sense."}, {"pk": 2826969, "translation": "NET", "book": 2, "chapter": 25, "verse": 34, "text": "On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms,"}, {"pk": 2826970, "translation": "NET", "book": 2, "chapter": 25, "verse": 35, "text": "with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it, according to the six branches that extend from the lampstand.", "comment": "tn For clarity the phrase \u201cthe third\u201d has been supplied.
tn For clarity the phrase \u201cthe first\u201d has been supplied.
tn For clarity the phrase \u201cthe next\u201d has been supplied."}, {"pk": 2826971, "translation": "NET", "book": 2, "chapter": 25, "verse": 36, "text": "Their buds and their branches will be one piece, all of it one hammered piece of pure gold.", "comment": "tn Heb \u201cwill be from it.\u201d"}, {"pk": 2826972, "translation": "NET", "book": 2, "chapter": 25, "verse": 37, "text": "\u201cYou are to make its seven lamps, and then set its lamps up on it, so that it will give light to the area in front of it.", "comment": "tn The translation \u201cset up on\u201d is from the Hebrew verb \u201cbring up.\u201d The construction is impersonal, \u201cand he will bring up,\u201d meaning \u201cone will bring up.\u201d It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).
tn This is a Hiphil perfect with vav consecutive, from \u05d0\u05d5\u05b9\u05e8 (\u2019or, \u201clight\u201d), and in the causative, \u201cto light, give light.\u201d
tn The word for \u201clamps\u201d is from the same root as the lampstand, of course. The word is \u05e0\u05b5\u05e8\u05d5\u05b9\u05ea (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel."}, {"pk": 2826973, "translation": "NET", "book": 2, "chapter": 25, "verse": 38, "text": "Its trimmers and its trays are to be of pure gold.", "comment": "sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.
tn \u201care to be\u201d has been supplied."}, {"pk": 2826974, "translation": "NET", "book": 2, "chapter": 25, "verse": 39, "text": "About seventy-five pounds of pure gold is to be used for it and for all these utensils.", "comment": "tn The text has \u201che will make it\u201d or \u201cone will make it.\u201d With no expressed subject it is given a passive translation.
tn Heb \u201ca talent.\u201d"}, {"pk": 2826975, "translation": "NET", "book": 2, "chapter": 25, "verse": 40, "text": "Now be sure to make them according to the pattern you were shown on the mountain.", "comment": "tn The text uses two imperatives: \u201csee and make.\u201d This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.
sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2\u20133).
tn The participle is passive, \u201ccaused to see,\u201d or, \u201cshown.\u201d"}, {"pk": 2826976, "translation": "NET", "book": 2, "chapter": 26, "verse": 1, "text": "\u201cThe tabernacle itself you are to make with ten curtains of fine twisted linen and blue and purple and scarlet; you are to make them with cherubim that are the work of an artistic designer.", "comment": "tn This is for the adverbial accusative explaining how the dwelling place is to be made.
tn The construction is difficult in this line because of the word order. \u201cCherubim\u201d is an adverbial accusative explaining how they were to make the curtains. And \u05de\u05b7\u05e2\u05b2\u05e9\u05c2\u05b5\u05d4 \u05d7\u05b9\u05e9\u05c1\u05b5\u05d1 (ma\u2019aseh khoshev) means literally \u201cwork of a designer\u201d; it is in apposition to \u201ccherubim.\u201d The Hebrew participle means \u201cdesigner\u201d or \u201cdeviser\u201d so that one could render this \u201cof artistic designs in weaving\u201d (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to \u201cartistic weavers\u201d (Exodus, 789).
sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel\u2019s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.
tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.
sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains."}, {"pk": 2826977, "translation": "NET", "book": 2, "chapter": 26, "verse": 2, "text": "The length of each curtain is to be forty-two feet, and the width of each curtain is to be six feet \u2014 the same size for each of the curtains.", "comment": "tn Heb \u201ctwenty-eight cubits\u201d long and \u201cfour cubits\u201d wide.
tn Heb \u201cone\u201d (so KJV)."}, {"pk": 2826978, "translation": "NET", "book": 2, "chapter": 26, "verse": 3, "text": "Five curtains are to be joined, one to another, and the other five curtains are to be joined, one to another.", "comment": "tn Heb \u201ca woman to her sister,\u201d this form of using nouns to express \u201cone to another\u201d is selected because \u201ccurtains\u201d is a feminine noun (see GKC 448 \u00a7139.e).
tn The phrase \u201cthe other\u201d has been supplied.
tn This is the active participle, not the passive. It would normally be rendered \u201cjoining together.\u201d The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348)."}, {"pk": 2826979, "translation": "NET", "book": 2, "chapter": 26, "verse": 4, "text": "You are to make loops of blue material along the edge of the end curtain in one set, and in the same way you are to make loops in the outer edge of the end curtain in the second set.", "comment": "tn Here \u201cloops\u201d has been supplied."}, {"pk": 2826980, "translation": "NET", "book": 2, "chapter": 26, "verse": 5, "text": "You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another.", "comment": "tn Heb \u201ca woman to her sister.\u201d"}, {"pk": 2826981, "translation": "NET", "book": 2, "chapter": 26, "verse": 6, "text": "You are to make fifty gold clasps and join the curtains together with the clasps, so that the tabernacle is a unit.", "comment": "tn Heb \u201cone\u201d; KJV \u201cit shall be one tabernacle\u201d; NRSV \u201cthat the tabernacle may be one whole\u201d; NLT \u201ca single unit.\u201d"}, {"pk": 2826982, "translation": "NET", "book": 2, "chapter": 26, "verse": 7, "text": "\u201cYou are to make curtains of goats\u2019 hair for a tent over the tabernacle; you are to make eleven curtains.", "comment": "sn This curtain will serve \u201cfor a tent over the tabernacle,\u201d as a dwelling place.
tn Heb \u201cyou will make them\u201d
sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats\u2019 hair. Then over that were the coverings, an inner covering of rams\u2019 skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God\u2019s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats\u2019 hair was a reminder of sin through the daily sin offering of a goat; the covering of rams\u2019 skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:459)."}, {"pk": 2826983, "translation": "NET", "book": 2, "chapter": 26, "verse": 8, "text": "The length of each curtain is to be forty-five feet, and the width of each curtain is to be six feet \u2014 the same size for the eleven curtains.", "comment": "tn Heb \u201cone\u201d"}, {"pk": 2826984, "translation": "NET", "book": 2, "chapter": 26, "verse": 9, "text": "You are to join five curtains by themselves and six curtains by themselves. You are to double over the sixth curtain at the front of the tent.", "comment": "sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284)."}, {"pk": 2826985, "translation": "NET", "book": 2, "chapter": 26, "verse": 10, "text": "You are to make fifty loops along the edge of the end curtain in one set and fifty loops along the edge of the curtain that joins the second set."}, {"pk": 2826986, "translation": "NET", "book": 2, "chapter": 26, "verse": 11, "text": "You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit.", "comment": "tn Heb \u201cone\u201d"}, {"pk": 2826987, "translation": "NET", "book": 2, "chapter": 26, "verse": 12, "text": "Now the part that remains of the curtains of the tent \u2014 the half curtain that remains will hang over at the back of the tabernacle.", "comment": "sn U. Cassuto (Exodus, 353) cites b. Shabbat 98b which says, \u201cWhat did the tabernacle resemble? A woman walking on the street with her train trailing behind her.\u201d In the expression \u201cthe half of the curtain that remains,\u201d the verb agrees in gender with the genitive near it."}, {"pk": 2826988, "translation": "NET", "book": 2, "chapter": 26, "verse": 13, "text": "The foot and a half on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it.", "comment": "tn Literally \u201ccubit.\u201d
sn U. Cassuto states the following: \u201cTo the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers\u201d (Exodus, 353)."}, {"pk": 2826989, "translation": "NET", "book": 2, "chapter": 26, "verse": 14, "text": "\u201cYou are to make a covering for the tent out of ram skins dyed red and over that a covering of fine leather.", "comment": "sn Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.
tn See the note on this phrase in Exod 25:5."}, {"pk": 2826990, "translation": "NET", "book": 2, "chapter": 26, "verse": 15, "text": "\u201cYou are to make the frames for the tabernacle out of acacia wood as uprights.", "comment": "tn The plural participle \u201cstanding\u201d refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
tn There is debate whether the word \u05d4\u05b7\u05e7\u05bc\u05b0\u05e8\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (haqq\u00ffrashim) means \u201cboards\u201d (KJV, ASV, NAB, NASB) or \u201cframes\u201d (NIV, NCV, NRSV, TEV) or \u201cplanks\u201d (see Ezek 27:6) or \u201cbeams,\u201d given the size of them. The literature on this includes M. Haran, \u201cThe Priestly Image of the Tabernacle,\u201d HUCA 36 (1965): 192; B. A. Levine, \u201cThe Description of the Tabernacle Texts of the Pentateuch,\u201d JAOS 85 (1965): 307-18; J. Morgenstern, \u201cThe Ark, the Ephod, and the Tent,\u201d HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.
tn \u201cWood\u201d is an adverbial accusative."}, {"pk": 2826991, "translation": "NET", "book": 2, "chapter": 26, "verse": 16, "text": "Each frame is to be fifteen feet long, and each frame is to be two feet three inches wide,", "comment": "tn Heb \u201cthe frame.\u201d"}, {"pk": 2826992, "translation": "NET", "book": 2, "chapter": 26, "verse": 17, "text": "with two projections per frame parallel one to another. You are to make all the frames of the tabernacle in this way.", "comment": "sn Heb \u201chands,\u201d the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).
tn Or \u201cbeing joined each to the other.\u201d"}, {"pk": 2826993, "translation": "NET", "book": 2, "chapter": 26, "verse": 18, "text": "So you are to make the frames for the tabernacle: twenty frames for the south side,", "comment": "tn Heb \u201con the south side southward.\u201d"}, {"pk": 2826994, "translation": "NET", "book": 2, "chapter": 26, "verse": 19, "text": "and you are to make forty silver bases to go under the twenty frames \u2014 two bases under the first frame for its two projections, and likewise two bases under the next frame for its two projections;", "comment": "tn The clause is repeated to show the distributive sense; it literally says, \u201cand two bases under the one frame for its two projections.\u201d"}, {"pk": 2826995, "translation": "NET", "book": 2, "chapter": 26, "verse": 20, "text": "and for the second side of the tabernacle, the north side, twenty frames,"}, {"pk": 2826996, "translation": "NET", "book": 2, "chapter": 26, "verse": 21, "text": "and their forty silver bases, two bases under the first frame, and two bases under the next frame."}, {"pk": 2826997, "translation": "NET", "book": 2, "chapter": 26, "verse": 22, "text": "And for the back of the tabernacle on the west you will make six frames.", "comment": "tn Or \u201cwestward\u201d (toward the sea)."}, {"pk": 2826998, "translation": "NET", "book": 2, "chapter": 26, "verse": 23, "text": "You are to make two frames for the corners of the tabernacle on the back.", "comment": "sn The term rendered \u201ccorners\u201d is \u201can architectural term for some kind of special corner structure. Here it seems to involve two extra supports, one at each corner of the western wall\u201d (N. M. Sarna, Exodus [JPSTC], 170)."}, {"pk": 2826999, "translation": "NET", "book": 2, "chapter": 26, "verse": 24, "text": "At the two corners they must be doubled at the lower end and finished together at the top in one ring. So it will be for both.", "comment": "tn Heb \u201cthey will be for the two corners.\u201d This is the last clause of the verse, moved forward for clarity."}, {"pk": 2827000, "translation": "NET", "book": 2, "chapter": 26, "verse": 25, "text": "So there are to be eight frames and their silver bases, sixteen bases, two bases under the first frame, and two bases under the next frame."}, {"pk": 2827001, "translation": "NET", "book": 2, "chapter": 26, "verse": 26, "text": "\u201cYou are to make bars of acacia wood, five for the frames on one side of the tabernacle,"}, {"pk": 2827002, "translation": "NET", "book": 2, "chapter": 26, "verse": 27, "text": "and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west."}, {"pk": 2827003, "translation": "NET", "book": 2, "chapter": 26, "verse": 28, "text": "The middle bar in the center of the frames will reach from end to end.", "comment": "sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3)."}, {"pk": 2827004, "translation": "NET", "book": 2, "chapter": 26, "verse": 29, "text": "You are to overlay the frames with gold and make their rings of gold to provide places for the bars, and you are to overlay the bars with gold."}, {"pk": 2827005, "translation": "NET", "book": 2, "chapter": 26, "verse": 30, "text": "You are to set up the tabernacle according to the plan that you were shown on the mountain.", "comment": "tn The noun is \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat), often translated \u201cjudgment\u201d or \u201cdecision\u201d in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of \u201cprescribed norm\u201d or \u201cplan.\u201d"}, {"pk": 2827006, "translation": "NET", "book": 2, "chapter": 26, "verse": 31, "text": "\u201cYou are to make a special curtain of blue, purple, and scarlet yarn and fine twisted linen; it is to be made with cherubim, the work of an artistic designer.", "comment": "tn The verb is the third masculine singular form, but no subject is expressed. It could be translated \u201cone will make\u201d or as a passive. The verb means \u201cto make,\u201d but probably has the sense of embroidering both here and in v. 1.
tn Although translated \u201ccurtain\u201d (traditionally \u201cveil,\u201d so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so \u201cspecial curtain\u201d is used. The word \u05e4\u05b8\u05e8\u05b9\u05db\u05b6\u05ea (farokhet) seems to be connected with a verb that means \u201cto shut off\u201d and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289)."}, {"pk": 2827007, "translation": "NET", "book": 2, "chapter": 26, "verse": 32, "text": "You are to hang it with gold hooks on four posts of acacia wood overlaid with gold, set in four silver bases.", "comment": "tn Heb \u201cput it.\u201d
tn This clause simply says \u201cand their hooks gold,\u201d but is taken as a circumstantial clause telling how the veil will be hung.
tn Heb \u201con four silver bases.\u201d"}, {"pk": 2827008, "translation": "NET", "book": 2, "chapter": 26, "verse": 33, "text": "You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. The curtain will make a division for you between the Holy Place and the Most Holy Place.", "comment": "tn The traditional expression is \u201cwithin the veil,\u201d literally \u201cinto the house (or area) of the (special) curtain.\u201d
tn Or \u201cthe Holy of Holies.\u201d"}, {"pk": 2827009, "translation": "NET", "book": 2, "chapter": 26, "verse": 34, "text": "You are to put the atonement lid on the ark of the testimony in the Most Holy Place."}, {"pk": 2827010, "translation": "NET", "book": 2, "chapter": 26, "verse": 35, "text": "You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side."}, {"pk": 2827011, "translation": "NET", "book": 2, "chapter": 26, "verse": 36, "text": "\u201cYou are to make a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer.", "comment": "tn The word \u05e8\u05b9\u05e7\u05b5\u05dd (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so \u201cembroiderer\u201d should be understood as an approximation (cf. HALOT 1290-91 s.v. \u05e8\u05e7\u05dd).
sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the \u201cembroiderer,\u201d and it did not have the cherubim on it."}, {"pk": 2827012, "translation": "NET", "book": 2, "chapter": 26, "verse": 37, "text": "You are to make for the hanging five posts of acacia wood and overlay them with gold, and their hooks will be gold, and you are to cast five bronze bases for them.", "comment": "tn \u201cwill be\u201d has been supplied.
sn In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim \u2013 all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible \u2013 as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts."}, {"pk": 2827013, "translation": "NET", "book": 2, "chapter": 27, "verse": 1, "text": "\u201cYou are to make the altar of acacia wood, seven feet six inches long, and seven feet six inches wide; the altar is to be square, and its height is to be four feet six inches.", "comment": "tn Heb \u201cand three cubits its height.\u201d
tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.
tn The dimensions are five cubits by five cubits by three cubits high.
tn Heb \u201cfour\u201d; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291)."}, {"pk": 2827014, "translation": "NET", "book": 2, "chapter": 27, "verse": 2, "text": "You are to make its four horns on its four corners; its horns will be part of it, and you are to overlay it with bronze.", "comment": "sn The horns of the altar were indispensable \u2013 they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.
sn The text, as before, uses the prepositional phrase \u201cfrom it\u201d or \u201cpart of it\u201d to say that the horns will be part of the altar \u2013 of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363)."}, {"pk": 2827015, "translation": "NET", "book": 2, "chapter": 27, "verse": 3, "text": "You are to make its pots for the ashes, its shovels, its tossing bowls, its meat hooks, and its fire pans \u2014 you are to make all its utensils of bronze.", "comment": "tn The text has \u201cto all its vessels.\u201d This is the lamed (\u05dc) of inclusion according to Gesenius, meaning \u201call its utensils\u201d (GKC 458 \u00a7143.e).
sn The word is literally \u201cits fat,\u201d but sometimes it describes \u201cfatty ashes\u201d (TEV \u201cthe greasy ashes\u201d). The fat would run down and mix with the ashes, and this had to be collected and removed.
sn This was the larger bowl used in tossing the blood at the side of the altar."}, {"pk": 2827016, "translation": "NET", "book": 2, "chapter": 27, "verse": 4, "text": "You are to make a grating for it, a network of bronze, and you are to make on the network four bronze rings on its four corners.", "comment": "tn The noun \u05de\u05b4\u05db\u05b0\u05d1\u05bc\u05b8\u05e8 (mikhbar) means \u201ca grating\u201d; it is related to the word that means a \u201csieve.\u201d This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292)."}, {"pk": 2827017, "translation": "NET", "book": 2, "chapter": 27, "verse": 5, "text": "You are to put it under the ledge of the altar below, so that the network will come halfway up the altar.", "comment": "tn Heb \u201cto the half of the altar.\u201d
tn The verb is the verb \u201cto be,\u201d here the perfect tense with vav (\u05d5) consecutive. It is \u201cand it will be\u201d or \u201cthat it may be,\u201d or here \u201cthat it may come\u201d halfway up."}, {"pk": 2827018, "translation": "NET", "book": 2, "chapter": 27, "verse": 6, "text": "You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze."}, {"pk": 2827019, "translation": "NET", "book": 2, "chapter": 27, "verse": 7, "text": "The poles are to be put into the rings so that the poles will be on two sides of the altar when carrying it.", "comment": "tn The construction is the infinitive construct with bet (\u05d1) preposition: \u201cin carrying it.\u201d Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.
tn The verb is a Hophal perfect with vav consecutive: \u05d5\u05b0\u05d4\u05d5\u05bc\u05d1\u05b8\u05d0 (v\u00ffhuva\u2019, \u201cand it will be brought\u201d). The particle \u05d0\u05b6\u05ea (\u2019et) here introduces the subject of the passive verb (see a similar use in 21:28, \u201cand its flesh will not be eaten\u201d)."}, {"pk": 2827020, "translation": "NET", "book": 2, "chapter": 27, "verse": 8, "text": "You are to make the altar hollow, out of boards. Just as it was shown you on the mountain, so they must make it.", "comment": "tn The verb is used impersonally; it reads \u201cjust as he showed you.\u201d This form then can be made a passive in the translation.
tn Heb \u201cthus they will make.\u201d Here too it could be given a passive translation since the subject is not expressed. But \u201cthey\u201d would normally refer to the people who will be making this and so can be retained in the translation.sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon\u2019s \u2013 but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement."}, {"pk": 2827021, "translation": "NET", "book": 2, "chapter": 27, "verse": 9, "text": "\u201cYou are to make the courtyard of the tabernacle. For the south side there are to be hangings for the courtyard of fine twisted linen, one hundred fifty feet long for one side,", "comment": "tn Or \u201ccurtains.\u201d
tn Or \u201cenclosure\u201d (TEV).
tn Heb \u201csouth side southward.\u201d
sn The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs."}, {"pk": 2827022, "translation": "NET", "book": 2, "chapter": 27, "verse": 10, "text": "with twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.", "comment": "tn Heb \u201cand.\u201d"}, {"pk": 2827023, "translation": "NET", "book": 2, "chapter": 27, "verse": 11, "text": "Likewise for its length on the north side, there are to be hangings for one hundred fifty feet, with twenty posts and their twenty bronze bases, with silver hooks and bands on the posts.", "comment": "tn Heb \u201cand thus.\u201d
tn Here the phrase \u201cthere will be\u201d has been supplied.
sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17)."}, {"pk": 2827024, "translation": "NET", "book": 2, "chapter": 27, "verse": 12, "text": "The width of the court on the west side is to be seventy-five feet with hangings, with their ten posts and their ten bases."}, {"pk": 2827025, "translation": "NET", "book": 2, "chapter": 27, "verse": 13, "text": "The width of the court on the east side, toward the sunrise, is to be seventy-five feet."}, {"pk": 2827026, "translation": "NET", "book": 2, "chapter": 27, "verse": 14, "text": "The hangings on one side of the gate are to be twenty-two and a half feet long, with their three posts and their three bases.", "comment": "tn The word literally means \u201cshoulder.\u201d The next words, \u201cof the gate,\u201d have been supplied here and in v. 15. The east end would contain the courtyard\u2019s entry with a wall of curtains on each side of the entry (see v. 16).
tn Here \u201cwill be\u201d has been supplied."}, {"pk": 2827027, "translation": "NET", "book": 2, "chapter": 27, "verse": 15, "text": "On the second side there are to be hangings twenty-two and a half feet long, with their three posts and their three bases.", "comment": "tn Heb \u201cshoulder.\u201d
tn Here the phrase \u201cthere will be\u201d has been supplied."}, {"pk": 2827028, "translation": "NET", "book": 2, "chapter": 27, "verse": 16, "text": "For the gate of the courtyard there is to be a curtain of thirty feet, of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer, with four posts and their four bases."}, {"pk": 2827029, "translation": "NET", "book": 2, "chapter": 27, "verse": 17, "text": "All the posts around the courtyard are to have silver bands; their hooks are to be silver, and their bases bronze.", "comment": "tn Here the phrase \u201care to be\u201d has been supplied.
tn The text uses the passive participle here: they are to \u201cbe filleted with silver\u201d or \u201cbound round\u201d with silver."}, {"pk": 2827030, "translation": "NET", "book": 2, "chapter": 27, "verse": 18, "text": "The length of the courtyard is to be one hundred fifty feet and the width seventy-five feet, and the height of the fine twisted linen hangings is to be seven and a half feet, with their bronze bases.", "comment": "tn Here the phrase \u201cis to be\u201d has been supplied.
tn Here \u201changings\u201d has been supplied.
tn Heb \u201cfifty.\u201d The text has \u201cand the width fifty [cubits] with fifty.\u201d This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.
tn Heb \u201ca hundred cubits.\u201d"}, {"pk": 2827031, "translation": "NET", "book": 2, "chapter": 27, "verse": 19, "text": "All the utensils of the tabernacle used in all its service, all its tent pegs, and all the tent pegs of the courtyard are to be made of bronze.", "comment": "sn The tabernacle is an important aspect of OT theology. The writer\u2019s pattern so far has been: ark, table, lamp, and then their container (the tabernacle); then the altar and its container (the courtyard). The courtyard is the place of worship where the people could gather \u2013 they entered God\u2019s courts. Though the courtyard may not seem of much interest to current readers, it did interest the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the \u201cworld\u201d (figuratively speaking) and came into the very presence of God.
tn Heb \u201cto all\u201d; for use of the preposition lamed (\u05dc) to show inclusion (all belonging to) see GKC 458 \u00a7143.e.
tn Here \u201cused\u201d has been supplied."}, {"pk": 2827032, "translation": "NET", "book": 2, "chapter": 27, "verse": 20, "text": "\u201cYou are to command the Israelites that they bring to you pure oil of pressed olives for the light, so that the lamps will burn regularly.", "comment": "tn Heb \u201clamp,\u201d which must be a collective singular here.
tn The form is the imperfect tense with the vav showing a sequence with the first verb: \u201cyou will command\u2026that they take.\u201d The verb \u201ctake, receive\u201d is used here as before for receiving an offering and bringing it to the sanctuary.
tn The verb is unusual; it is the Hiphil infinitive construct of \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah), with the sense here of \u201cto set up\u201d to burn, or \u201cto fix on\u201d as in Exod 25:37, or \u201cto kindle\u201d (U. Cassuto, Exodus, 370).
sn The word can mean \u201ccontinually,\u201d but in this context, as well as in the passages on the sacrifices, \u201cregularly\u201d is better, since each morning things were cleaned and restored."}, {"pk": 2827033, "translation": "NET", "book": 2, "chapter": 27, "verse": 21, "text": "In the tent of meeting outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening to morning before the LORD. This is to be a lasting ordinance among the Israelites for generations to come.", "comment": "tn The LXX has mistakenly rendered this name \u201cthe tent of the testimony.\u201d
sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.
sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night."}, {"pk": 2827034, "translation": "NET", "book": 2, "chapter": 28, "verse": 1, "text": "\u201cAnd you, bring near to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests \u2014 Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron\u2019s sons.", "comment": "tn This entire clause is a translation of the Hebrew \u05dc\u05b0\u05db\u05b7\u05d4\u05b2\u05e0\u05d5\u05b9\u05be\u05dc\u05b4\u05d9 (l\u00ffkhahano-li, \u201cthat he might be a priest to me\u201d), but the form is unusual. The word means \u201cto be a priest\u201d or \u201cto act as a priest.\u201d The etymology of the word for priest, \u05db\u05bc\u05b9\u05d4\u05b5\u05df (kohen), is uncertain.
tn The verb is the Hiphil imperative of the root \u05e7\u05b8\u05e8\u05b7\u05d1 (qarav, \u201cto draw near\u201d). In the present stem the word has religious significance, namely, to present something to God, like an offering.
sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer\u2019s (P\u2019s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service."}, {"pk": 2827035, "translation": "NET", "book": 2, "chapter": 28, "verse": 2, "text": "You must make holy garments for your brother Aaron, for glory and for beauty.", "comment": "sn The genitive \u201choliness\u201d is the attribute for \u201cgarments\u201d \u2013 \u201cgarments of holiness.\u201d The point of the word \u201choly\u201d is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.
tn The expression is \u05dc\u05b0\u05db\u05b8\u05d1\u05d5\u05b9\u05d3 \u05d5\u05bc\u05dc\u05b0\u05ea\u05b4\u05e4\u05b0\u05d0\u05e8\u05b6\u05ea (l\u00ffkhavod ul\u00fftif\u2019aret, \u201cfor glory and for beauty\u201d). W. C. Kaiser (\u201cExodus,\u201d EBC 2:465), quoting the NIV\u2019s \u201cto give him dignity and honor,\u201d says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word \u201cglory\u201d has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service."}, {"pk": 2827036, "translation": "NET", "book": 2, "chapter": 28, "verse": 3, "text": "You are to speak to all who are specially skilled, whom I have filled with the spirit of wisdom, so that they may make Aaron\u2019s garments to set him apart to minister as my priest.", "comment": "tn Heb \u201cwise of heart.\u201d The word for \u201cwise\u201d (\u05d7\u05b7\u05db\u05b0\u05de\u05b5\u05d9, khakhme, the plural construct form) is from the word group that is usually translated \u201cwisdom, wise, be wise,\u201d but it has as its basic meaning \u201cskill\u201d or \u201cskillful.\u201d This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people \u201cwisdom\u201d so that they would know how to make these things. The \u201cheart\u201d for the Hebrews is the locus of understanding, the mind and the will. To be \u201cwise of heart\u201d or \u201cwise in heart\u201d means that they had the understanding to do skillful work, they were talented artisans and artists.
sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word \u201cspirit.\u201d It probably refers to their attitude and ability. U. Cassuto has \u201cto all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully\u201d (Exodus, 371).
tn The form is the perfect tense with the vav (\u05d5) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.
tn Or \u201cto sanctify him\u201d (ASV) or \u201cto consecrate him\u201d (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean \u201cfor his consecration\u201d (NIV) since the investiture is part of his being set apart for service.
tn Heb \u201cAnd you, you will speak to.\u201d"}, {"pk": 2827037, "translation": "NET", "book": 2, "chapter": 28, "verse": 4, "text": "Now these are the garments that they are to make: a breastpiece, an ephod, a robe, a fitted tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests.", "comment": "sn The word \u201cephod\u201d is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).
sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).
tn The word \u05ea\u05bc\u05b8\u05e9\u05c1\u05b0\u05d1\u05bc\u05b5\u05e5 (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the \u201csettings,\u201d or \u201cmountings,\u201d for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word \u201cfitted\u201d in 28:4 reflects the possibility that \u201cthe tunic is to be shaped by sewing, \u2026 so that it will fit tightly around the body\u201d (C. Houtman, Exodus, 3:475)."}, {"pk": 2827038, "translation": "NET", "book": 2, "chapter": 28, "verse": 5, "text": "The artisans are to use the gold, blue, purple, scarlet, and fine linen.", "comment": "tn Heb \u201creceive\u201d or \u201ctake.\u201d
tn Heb \u201cand they.\u201d The word \u201cartisans\u201d is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English."}, {"pk": 2827039, "translation": "NET", "book": 2, "chapter": 28, "verse": 6, "text": "\u201cThey are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer."}, {"pk": 2827040, "translation": "NET", "book": 2, "chapter": 28, "verse": 7, "text": "It is to have two shoulder pieces attached to two of its corners, so it can be joined together.", "comment": "tn Here the Pual perfect with the vav (\u05d5) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, \u201cattached\u201d or more Heb \u201cjoining.\u201d"}, {"pk": 2827041, "translation": "NET", "book": 2, "chapter": 28, "verse": 8, "text": "The artistically woven waistband of the ephod that is on it is to be like it, of one piece with the ephod, of gold, blue, purple, scarlet, and fine twisted linen.", "comment": "tn Heb \u201cfrom it\u201d but meaning \u201cof one [the same] piece\u201d; the phrase \u201cthe ephod\u201d has been supplied.
tn This is the rendering of the word \u05d7\u05b5\u05e9\u05c1\u05b6\u05d1 (kheshev), cognate to the word translated \u201cdesigner\u201d in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as \u201cartistically woven.\u201d Perhaps the word is from another root that just describes the item as a \u201cband.\u201d Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest\u2019s body, that is, at the upper border of the ephod and clasped together at the back."}, {"pk": 2827042, "translation": "NET", "book": 2, "chapter": 28, "verse": 9, "text": "\u201cYou are to take two onyx stones and engrave on them the names of the sons of Israel,", "comment": "tn Although this is normally translated \u201cIsraelites,\u201d here a more literal translation is clearer because it refers to the names of the twelve tribes \u2013 the actual sons of Israel."}, {"pk": 2827043, "translation": "NET", "book": 2, "chapter": 28, "verse": 10, "text": "six of their names on one stone, and the six remaining names on the second stone, according to the order of their birth.", "comment": "tn This is in apposition to the direct object of the verb \u201cengrave.\u201d It further defines how the names were to be engraved \u2013 six on one and the other six on the other.
tn Heb \u201caccording to their begettings\u201d (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages."}, {"pk": 2827044, "translation": "NET", "book": 2, "chapter": 28, "verse": 11, "text": "You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; you are to have them set in gold filigree settings.", "comment": "tn Or \u201crosettes,\u201d shield-like frames for the stones. The Hebrew word means \u201cto plait, checker.\u201d
tn Or \u201cyou will mount them\u201d (NRSV similar).
sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did."}, {"pk": 2827045, "translation": "NET", "book": 2, "chapter": 28, "verse": 12, "text": "You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the LORD on his two shoulders for a memorial.", "comment": "sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests."}, {"pk": 2827046, "translation": "NET", "book": 2, "chapter": 28, "verse": 13, "text": "You are to make filigree settings of gold"}, {"pk": 2827047, "translation": "NET", "book": 2, "chapter": 28, "verse": 14, "text": "and two braided chains of pure gold, like a cord, and attach the chains to the settings."}, {"pk": 2827048, "translation": "NET", "book": 2, "chapter": 28, "verse": 15, "text": "\u201cYou are to make a breastpiece for use in making decisions, the work of an artistic designer; you are to make it in the same fashion as the ephod; you are to make it of gold, blue, purple, scarlet, and fine twisted linen.", "comment": "tn Heb \u201ca breastpiece of decision\u201d (\u05d7\u05b9\u05e9\u05c1\u05b6\u05df \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8, khoshen mishpat; so NAB). The first word, rendered \u201cbreastpiece,\u201d is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest (Exodus [NCBC], 282)."}, {"pk": 2827049, "translation": "NET", "book": 2, "chapter": 28, "verse": 16, "text": "It is to be square when doubled, nine inches long and nine inches wide.", "comment": "tn Heb \u201cfour.\u201d
tn \u201cwhen\u201d is added for clarification (U. Cassuto, Exodus, 375).
tn The word \u05d6\u05b6\u05e8\u05b6\u05ea (zeret) is half a cubit; it is often translated \u201cspan.\u201d"}, {"pk": 2827050, "translation": "NET", "book": 2, "chapter": 28, "verse": 17, "text": "You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl \u2014 the first row;"}, {"pk": 2827051, "translation": "NET", "book": 2, "chapter": 28, "verse": 18, "text": "and the second row, a turquoise, a sapphire, and an emerald;"}, {"pk": 2827052, "translation": "NET", "book": 2, "chapter": 28, "verse": 19, "text": "and the third row, a jacinth, an agate, and an amethyst;"}, {"pk": 2827053, "translation": "NET", "book": 2, "chapter": 28, "verse": 20, "text": "and the fourth row, a chrysolite, an onyx, and a jasper. They are to be enclosed in gold in their filigree settings.", "comment": "sn U. Cassuto (Exodus, 375-76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin."}, {"pk": 2827054, "translation": "NET", "book": 2, "chapter": 28, "verse": 21, "text": "The stones are to be for the names of the sons of Israel, twelve, according to the number of their names. Each name according to the twelve tribes is to be like the engravings of a seal.", "comment": "tn The phrase translated \u201cthe engravings of a seal\u201d is an adverbial accusative of manner here.
tn For clarity the words \u201cthe number of\u201d have been supplied."}, {"pk": 2827055, "translation": "NET", "book": 2, "chapter": 28, "verse": 22, "text": "\u201cYou are to make for the breastpiece braided chains like cords of pure gold,"}, {"pk": 2827056, "translation": "NET", "book": 2, "chapter": 28, "verse": 23, "text": "and you are to make for the breastpiece two gold rings and attach the two rings to the upper two ends of the breastpiece.", "comment": "tn Here \u201cupper\u201d has been supplied.
tn Heb \u201cgive, put.\u201d"}, {"pk": 2827057, "translation": "NET", "book": 2, "chapter": 28, "verse": 24, "text": "You are to attach the two gold chains to the two rings at the ends of the breastpiece;"}, {"pk": 2827058, "translation": "NET", "book": 2, "chapter": 28, "verse": 25, "text": "the other two ends of the two chains you will attach to the two settings and then attach them to the shoulder pieces of the ephod at the front of it.", "comment": "tn Here \u201cthe other\u201d has been supplied.
tn Here \u201cthem\u201d has been supplied."}, {"pk": 2827059, "translation": "NET", "book": 2, "chapter": 28, "verse": 26, "text": "You are to make two rings of gold and put them on the other two ends of the breastpiece, on its edge that is on the inner side of the ephod.", "comment": "tn Here \u201cother\u201d has been supplied."}, {"pk": 2827060, "translation": "NET", "book": 2, "chapter": 28, "verse": 27, "text": "You are to make two more gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.", "comment": "tn Here \u201cmore\u201d has been supplied."}, {"pk": 2827061, "translation": "NET", "book": 2, "chapter": 28, "verse": 28, "text": "They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod."}, {"pk": 2827062, "translation": "NET", "book": 2, "chapter": 28, "verse": 29, "text": "Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart when he goes into the holy place, for a memorial before the LORD continually.", "comment": "sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation\u2019s representative, ever mindful of the nation\u2019s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306)."}, {"pk": 2827063, "translation": "NET", "book": 2, "chapter": 28, "verse": 30, "text": "\u201cYou are to put the Urim and the Thummim into the breastpiece of decision; and they are to be over Aaron\u2019s heart when he goes in before the LORD. Aaron is to bear the decisions of the Israelites over his heart before the LORD continually.", "comment": "tn Or \u201cjudgment\u201d (KJV, ASV, NASB, NRSV). The term is \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated \u201cdecisions\u201d since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.
sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36\u201342. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title \u201cbreastpiece of judgment\u201d indicates that these objects were used for making \u201cdecisions\u201d (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge."}, {"pk": 2827064, "translation": "NET", "book": 2, "chapter": 28, "verse": 31, "text": "\u201cYou are to make the robe of the ephod completely blue.", "comment": "tn The \u05de\u05b0\u05e2\u05b4\u05d9\u05dc (m\u00ff\u2019il), according to S. R. Driver (Exodus, 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank."}, {"pk": 2827065, "translation": "NET", "book": 2, "chapter": 28, "verse": 32, "text": "There is to be an opening in its top in the center of it, with an edge all around the opening, the work of a weaver, like the opening of a collar, so that it cannot be torn.", "comment": "tn Heb \u201cmouth\u201d or \u201copening\u201d (\u05e4\u05bc\u05b4\u05d9, pi; in construct).
tn The \u201cmouth of its head\u201d probably means its neck; it may be rendered \u201cthe opening for the head,\u201d except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.
tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 \u00a7165.a).
tn Or \u201cwoven work\u201d (KJV, ASV, NASB), that is, \u201cthe work of a weaver.\u201d The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.
tn The expression \u05db\u05bc\u05b0\u05e4\u05b4\u05d9 \u05ea\u05b7\u05d7\u05b0\u05e8\u05b8\u05d0 (k\u00fffi takhra\u2019) is difficult. It was early rendered \u201clike the opening of a coat of mail.\u201d It occurs only here and in the parallel 39:23. Tg. Onq. has \u201ccoat of mail.\u201d S. R. Driver suggests \u201ca linen corselet,\u201d after the Greek (Exodus, 308). See J. Cohen, \u201cA Samaritan Authentication of the Rabbinic Interpretation of kephi tahra\u2019,\u201d VT 24 (1974): 361-66."}, {"pk": 2827066, "translation": "NET", "book": 2, "chapter": 28, "verse": 33, "text": "You are to make pomegranates of blue, purple, and scarlet all around its hem and bells of gold between them all around.", "comment": "tn The text repeats the idea: \u201cyou will make for its hem\u2026all around its hem.\u201d
sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God\u2019s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified."}, {"pk": 2827067, "translation": "NET", "book": 2, "chapter": 28, "verse": 34, "text": "The pattern is to be a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe.", "comment": "tn The words \u201cthe pattern is to be\u201d are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2827068, "translation": "NET", "book": 2, "chapter": 28, "verse": 35, "text": "The robe is to be on Aaron as he ministers, and his sound will be heard when he enters the Holy Place before the LORD and when he leaves, so that he does not die.", "comment": "tn The form is a Piel infinitive construct with the lamed (\u05dc) preposition: \u201cto minister\u201d or \u201cto serve.\u201d It may be taken epexegetically here, \u201cwhile serving,\u201d although S. R. Driver takes it as a purpose, \u201cin order that he may minister\u201d (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.
tn Heb \u201cit\u201d; the referent (the robe) has been specified in the translation for clarity.
sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments."}, {"pk": 2827069, "translation": "NET", "book": 2, "chapter": 28, "verse": 36, "text": "\u201cYou are to make a plate of pure gold and engrave on it the way a seal is engraved: \u201cHoliness to the LORD.\u201d", "comment": "tn Heb \u201cthe engravings of a seal\u201d; this phrase is an adverbial accusative of manner.
tn The word \u05e6\u05bc\u05b4\u05d9\u05e5 (tsits) seems to mean \u201ca shining thing\u201d and so here a plate of metal. It originally meant \u201cflower,\u201d but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).
sn The engraving was a perpetual reminder of the holiness that was due the Lord (Heb \u201cYahweh\u201d), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment."}, {"pk": 2827070, "translation": "NET", "book": 2, "chapter": 28, "verse": 37, "text": "You are to attach to it a blue cord so that it will be on the turban; it is to be on the front of the turban,", "comment": "tn The verb is the perfect tense with the vav (\u05d5) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.
tn Heb \u201cit will be,\u201d an instruction imperfect."}, {"pk": 2827071, "translation": "NET", "book": 2, "chapter": 28, "verse": 38, "text": "It will be on Aaron\u2019s forehead, and Aaron will bear the iniquity of the holy things, which the Israelites are to sanctify by all their holy gifts; it will always be on his forehead, for their acceptance before the LORD.", "comment": "tn The construction \u201cthe iniquity of the holy things\u201d is difficult. \u201cHoly things\u201d is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron \u201cwill atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good\u201d (Exodus, 385).
tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: \u201cfor acceptance for them.\u201d This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet \u2013 that they will be acceptable.
tn The clause reads: \u201caccording to/by all the gifts of their holiness.\u201d The genitive is an attributive genitive, the suffix on it referring to the whole bound construction \u2013 \u201ctheir holy gifts.\u201d The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary."}, {"pk": 2827072, "translation": "NET", "book": 2, "chapter": 28, "verse": 39, "text": "You are to weave the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.", "comment": "tn It is difficult to know how to translate \u05d5\u05b0\u05e9\u05c1\u05b4\u05d1\u05bc\u05b7\u05e6\u05bc\u05b0\u05ea\u05bc\u05b8 (v\u00ffshibbatsta); it is a Piel perfect with the vav (\u05d5) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517)."}, {"pk": 2827073, "translation": "NET", "book": 2, "chapter": 28, "verse": 40, "text": "\u201cFor Aaron\u2019s sons you are to make tunics, sashes, and headbands for glory and for beauty.", "comment": "sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11)."}, {"pk": 2827074, "translation": "NET", "book": 2, "chapter": 28, "verse": 41, "text": "\u201cYou are to clothe them \u2014 your brother Aaron and his sons with him \u2014 and anoint them and ordain them and set them apart as holy, so that they may minister as my priests.", "comment": "tn Heb \u201cfill their hand.\u201d As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., \u201cfilling their hands\u201d with work). See note on the phrase \u201cordained seven days\u201d in Lev 8:33.
sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression \u201cordain them\u201d might also be translated as \u201cinstall them\u201d or \u201cconsecrate them\u201d; it literally reads \u201cand fill their hands,\u201d an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.
tn Traditionally \u201csanctify them\u201d (KJV, ASV)."}, {"pk": 2827075, "translation": "NET", "book": 2, "chapter": 28, "verse": 42, "text": "Make for them linen undergarments to cover their naked bodies; they must cover from the waist to the thighs.", "comment": "tn Heb \u201cbe.\u201d
tn Heb \u201cnaked flesh\u201d (so NAB, NRSV); KJV \u201cnakedness.\u201d"}, {"pk": 2827076, "translation": "NET", "book": 2, "chapter": 28, "verse": 43, "text": "These must be on Aaron and his sons when they enter to the tent of meeting, or when they approach the altar to minister in the Holy Place, so that they bear no iniquity and die. It is to be a perpetual ordinance for him and for his descendants after him.", "comment": "tn The text has \u05d5\u05b0\u05dc\u05d0\u05b9\u05be\u05d9\u05b4\u05e9\u05c2\u05b0\u05d0\u05d5\u05bc \u05e2\u05b8\u05d5\u05b9\u05df \u05d5\u05b8\u05de\u05b5\u05ea\u05d5\u05bc (v\u00fflo\u2019-yis\u2019u \u2019avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (\u201cin order that\u201d or \u201cso that\u201d). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect \u2013 but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.
tn Heb \u201cseed.\u201d
sn So the priests were to make intercession for the people, give decisions from God\u2019s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.
tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (\u05d1) and the suffixed subjective genitive.
tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (\u05d1) and the suffixed subjective genitive."}, {"pk": 2827077, "translation": "NET", "book": 2, "chapter": 29, "verse": 1, "text": "\u201cNow this is what you are to do for them to consecrate them so that they may minister as my priests. Take a young bull and two rams without blemish;", "comment": "sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1\u20137, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings\u2019 rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
tn Heb \u201cthe thing.\u201d
tn Literally: \u201ctake one bull, a \u2018son\u2019 of the herd.\u201d
tn The word \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (tamim) means \u201cperfect.\u201d The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross."}, {"pk": 2827078, "translation": "NET", "book": 2, "chapter": 29, "verse": 2, "text": "and bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread with oil \u2014 you are to make them using fine wheat flour.", "comment": "tn Or \u201canointed\u201d (KJV, ASV).
tn The \u201cfine flour\u201d is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
sn This will be for the minkhah (\u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4) offering (Lev 2), which was to accompany the animal sacrifices."}, {"pk": 2827079, "translation": "NET", "book": 2, "chapter": 29, "verse": 3, "text": "You are to put them in one basket and present them in the basket, along with the bull and the two rams.", "comment": "tn Heb \u201cand with.\u201d
tn The verb \u05e7\u05b8\u05e8\u05b7\u05d1 (qarav) in the Hiphil means to \u201cbring near\u201d to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual."}, {"pk": 2827080, "translation": "NET", "book": 2, "chapter": 29, "verse": 4, "text": "\u201cYou are to present Aaron and his sons at the entrance of the tent of meeting. You are to wash them with water", "comment": "sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).
tn Here too the verb is Hiphil (now imperfect) meaning \u201cbring near\u201d the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were."}, {"pk": 2827081, "translation": "NET", "book": 2, "chapter": 29, "verse": 5, "text": "and take the garments and clothe Aaron with the tunic, the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband.", "comment": "tn The verb used in this last clause is a denominative verb from the word for ephod. And so \u201cephod the ephod on him\u201d means \u201cfasten as an ephod the ephod on him\u201d (S. R. Driver, Exodus, 316).
tn The Hiphil of \u05dc\u05b8\u05d1\u05b7\u05e9\u05c1 (lavash, \u201cto clothe\u201d) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse \u2013 you will clothe Aaron."}, {"pk": 2827082, "translation": "NET", "book": 2, "chapter": 29, "verse": 6, "text": "You are to put the turban on his head and put the holy diadem on the turban.", "comment": "sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a \u201choly diadem,\u201d a diadem that is distinctly set apart for this service. All the clothing was described as \u201choly garments,\u201d and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry."}, {"pk": 2827083, "translation": "NET", "book": 2, "chapter": 29, "verse": 7, "text": "You are to take the anointing oil and pour it on his head and anoint him.", "comment": "sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective \u201cmashiah\u201d (or \u201cmessiah\u201d) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4\u20136). And in the NT \u201canointing\u201d signifies empowerment by the Holy Spirit for service."}, {"pk": 2827084, "translation": "NET", "book": 2, "chapter": 29, "verse": 8, "text": "You are to present his sons and clothe them with tunics"}, {"pk": 2827085, "translation": "NET", "book": 2, "chapter": 29, "verse": 9, "text": "and wrap the sashes around Aaron and his sons and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate Aaron and his sons.", "comment": "tc Hebrew has both the objective pronoun \u201cthem\u201d and the names \u201cAaron and his sons.\u201d Neither the LXX nor Leviticus 8:13 has \u201cAaron and his sons,\u201d suggesting that this may have been a later gloss in the text.
tn Heb \u201cand you will fill the hand\u201d and so \u201cconsecrate\u201d or \u201cordain.\u201d The verb draws together the individual acts of the process."}, {"pk": 2827086, "translation": "NET", "book": 2, "chapter": 29, "verse": 10, "text": "\u201cYou are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put their hands on the head of the bull.", "comment": "tn The verb is singular, agreeing with the first of the compound subject \u2013 Aaron.
sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices."}, {"pk": 2827087, "translation": "NET", "book": 2, "chapter": 29, "verse": 11, "text": "You are to kill the bull before the LORD at the entrance to the tent of meeting"}, {"pk": 2827088, "translation": "NET", "book": 2, "chapter": 29, "verse": 12, "text": "and take some of the blood of the bull and put it on the horns of the altar with your finger; all the rest of the blood you are to pour out at the base of the altar.", "comment": "sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).
tn The phrase \u201crest of\u201d has been supplied in the translation for clarification."}, {"pk": 2827089, "translation": "NET", "book": 2, "chapter": 29, "verse": 13, "text": "You are to take all the fat that covers the entrails, and the lobe that is above the liver, and the two kidneys and the fat that is on them, and burn them on the altar.", "comment": "tn Heb \u201cturn [them] into sweet smoke\u201d since the word is used for burning incense.sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.
tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). \u201cThe surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus\u201d (HALOT 453 s.v. \u05d9\u05b9\u05ea\u05b6\u05e8\u05b6\u05ea)."}, {"pk": 2827090, "translation": "NET", "book": 2, "chapter": 29, "verse": 14, "text": "But the meat of the bull, its skin, and its dung you are to burn up outside the camp. It is the purification offering.", "comment": "sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
tn Heb \u201cburn with fire.\u201d
sn There were two kinds of \u201cpurification offering,\u201d those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way \u201cthe sin offering,\u201d that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover \u2013 so peace offering, reparation offering, and purification offering."}, {"pk": 2827091, "translation": "NET", "book": 2, "chapter": 29, "verse": 15, "text": "\u201cYou are to take one ram, and Aaron and his sons are to lay their hands on the ram\u2019s head,"}, {"pk": 2827092, "translation": "NET", "book": 2, "chapter": 29, "verse": 16, "text": "and you are to kill the ram and take its blood and splash it all around on the altar."}, {"pk": 2827093, "translation": "NET", "book": 2, "chapter": 29, "verse": 17, "text": "Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head"}, {"pk": 2827094, "translation": "NET", "book": 2, "chapter": 29, "verse": 18, "text": "and burn the whole ram on the altar. It is a burnt offering to the LORD, a soothing aroma; it is an offering made by fire to the LORD.", "comment": "tn Heb \u201cturn to sweet smoke.\u201d
sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.
tn The word \u05d0\u05b4\u05e9\u05c1\u05bc\u05b6\u05d4 (\u2019isheh) has traditionally been translated \u201can offering made with fire\u201d or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean \u201ca gift\u201d (see Milgrom, Leviticus 1\u201316, 161)."}, {"pk": 2827095, "translation": "NET", "book": 2, "chapter": 29, "verse": 19, "text": "\u201cYou are to take the second ram, and Aaron and his sons are to lay their hands on the ram\u2019s head,"}, {"pk": 2827096, "translation": "NET", "book": 2, "chapter": 29, "verse": 20, "text": "and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, and then splash the blood all around on the altar.", "comment": "sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in \u201cears you have dug\u201d in Ps 40 or \u201cawakens my ear\u201d in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they \u201cput their hand to\u201d had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated \u2013 where he went, how he conducted himself, what life he lived, all belonged to God now."}, {"pk": 2827097, "translation": "NET", "book": 2, "chapter": 29, "verse": 21, "text": "You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it on Aaron, on his garments, on his sons, and on his sons\u2019 garments with him, so that he may be holy, he and his garments along with his sons and his sons\u2019 garments.", "comment": "tn Here \u201cit\u201d has been supplied.
tn The verb in this instance is Qal and not Piel, \u201cto be holy\u201d rather than \u201csanctify.\u201d The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service."}, {"pk": 2827098, "translation": "NET", "book": 2, "chapter": 29, "verse": 22, "text": "\u201cYou are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe of the liver, the two kidneys and the fat that is on them, and the right thigh \u2014 for it is the ram for consecration \u2014", "comment": "tn Heb \u201cfilling.\u201d
tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). \u201cThe surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus\u201d (HALOT 453 s.v. \u05d9\u05b9\u05ea\u05b6\u05e8\u05b6\u05ea)."}, {"pk": 2827099, "translation": "NET", "book": 2, "chapter": 29, "verse": 23, "text": "and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the LORD."}, {"pk": 2827100, "translation": "NET", "book": 2, "chapter": 29, "verse": 24, "text": "You are to put all these in Aaron\u2019s hands and in his sons\u2019 hands, and you are to wave them as a wave offering before the LORD.", "comment": "tn Heb \u201cthe whole\u201d or \u201cthe all.\u201d
tn The \u201cwave offering\u201d is \u05ea\u05bc\u05b0\u05e0\u05d5\u05bc\u05e4\u05b8\u05d4 (t\u00ffnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests \u2013 but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
tn Heb \u201cpalms.\u201d"}, {"pk": 2827101, "translation": "NET", "book": 2, "chapter": 29, "verse": 25, "text": "Then you are to take them from their hands and burn them on the altar for a burnt offering, for a soothing aroma before the LORD. It is an offering made by fire to the LORD.", "comment": "tn \u201cthem\u201d has been supplied.
tn \u201cturn to sweet smoke.\u201d"}, {"pk": 2827102, "translation": "NET", "book": 2, "chapter": 29, "verse": 26, "text": "You are to take the breast of the ram of Aaron\u2019s consecration; you are to wave it as a wave offering before the LORD, and it is to be your share."}, {"pk": 2827103, "translation": "NET", "book": 2, "chapter": 29, "verse": 27, "text": "You are to sanctify the breast of the wave offering and the thigh of the contribution, which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.", "comment": "sn These are the two special priestly offerings: the wave offering (from the verb \u201cto wave\u201d) and the \u201cpresentation offering\u201d (older English: heave offering; from a verb \u201cto be high,\u201d in Hiphil meaning \u201cto lift up,\u201d an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: \u201cwhich was waved and which was presented.\u201d In making sacrifices, the breast and the thigh belong to the priests."}, {"pk": 2827104, "translation": "NET", "book": 2, "chapter": 29, "verse": 28, "text": "It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the LORD."}, {"pk": 2827105, "translation": "NET", "book": 2, "chapter": 29, "verse": 29, "text": "\u201cThe holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed in them and consecrated in them.", "comment": "tn This form is a Piel infinitive construct with a lamed (\u05dc) preposition. It literally reads \u201cfor filling the hands,\u201d the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
tn The construction is an infinitive construct with a lamed (\u05dc) preposition. The form simply means \u201cfor anointing,\u201d but it serves to express the purpose or result of their inheriting the sacred garments."}, {"pk": 2827106, "translation": "NET", "book": 2, "chapter": 29, "verse": 30, "text": "The priest who succeeds him from his sons, when he first comes to the tent of meeting to minister in the Holy Place, is to wear them for seven days.", "comment": "tn The text just has the relative pronoun and the imperfect tense. It could be translated \u201cwho comes/enters.\u201d But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. \u201cFirst\u201d has been supplied.
tn Heb \u201cafter him\u201d; NCV, NLT \u201cafter Aaron.\u201d
tn \u201cSeven days\u201d is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress."}, {"pk": 2827107, "translation": "NET", "book": 2, "chapter": 29, "verse": 31, "text": "\u201cYou are to take the ram of the consecration and cook its meat in a holy place.", "comment": "sn The \u201choly place\u201d must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
tn Or \u201cboil\u201d (see Lev 8:31)."}, {"pk": 2827108, "translation": "NET", "book": 2, "chapter": 29, "verse": 32, "text": "Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting."}, {"pk": 2827109, "translation": "NET", "book": 2, "chapter": 29, "verse": 33, "text": "They are to eat those things by which atonement was made to consecrate and to set them apart, but no one else may eat them, for they are holy.", "comment": "tn The Hebrew word is \u201cstranger, alien\u201d (\u05d6\u05b8\u05e8, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
tn The clause is a relative clause modifying \u201cthose things,\u201d the direct object of the verb \u201ceat.\u201d The relative clause has a resumptive pronoun: \u201cwhich atonement was made by them\u201d becomes \u201cby which atonement was made.\u201d The verb is a Pual perfect of \u05db\u05bc\u05b4\u05e4\u05bc\u05b5\u05e8 (kipper, \u201cto expiate, atone, pacify\u201d)."}, {"pk": 2827110, "translation": "NET", "book": 2, "chapter": 29, "verse": 34, "text": "If any of the meat from the consecration offerings or any of the bread is left over until morning, then you are to burn up what is left over. It must not be eaten, because it is holy.", "comment": "tn The verb in the conditional clause is a Niphal imperfect of \u05d9\u05b8\u05ea\u05b7\u05e8 (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb \u201cyou will burn\u201d (a Qal perfect with a vav [\u05d5] consecutive to form the instruction).
tn Or \u201cordination offerings\u201d (Heb \u201cfillings\u201d).
tn Heb \u201cburn with fire.\u201d
tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: \u201cit will not be eaten,\u201d or stronger, \u201cit must not be eaten.\u201d"}, {"pk": 2827111, "translation": "NET", "book": 2, "chapter": 29, "verse": 35, "text": "\u201cThus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them for seven days.", "comment": "tn Heb \u201cyou will fill their hand.\u201d
tn The \u201cseven days\u201d is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary."}, {"pk": 2827112, "translation": "NET", "book": 2, "chapter": 29, "verse": 36, "text": "Every day you are to prepare a bull for a purification offering for atonement. You are to purge the altar by making atonement for it, and you are to anoint it to set it apart as holy.", "comment": "tn The construction uses a genitive: \u201ca bull of the sin offering,\u201d which means, a bull that is designated for a sin (or better, purification) offering.
sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The \u201csin [purification] offering\u201d seems to be for purification of the sanctuary and altar to receive people in their worship.
tn The verb is \u05d5\u05b0\u05d7\u05b4\u05d8\u05bc\u05b5\u05d0\u05ea\u05b8 (v\u00ffhitte\u2019ta), a Piel perfect of the word usually translated \u201cto sin.\u201d Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of \u201cun-sin\u201d or \u201cremove sin.\u201d It could also be interpreted as related to the word for \u201csin offering,\u201d and so be a denominative verb. It means \u201cto purify, cleanse.\u201d The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.
tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (\u05d1) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination \u2013 \u201cin your making atonement\u201d is \u201cby [your] making atonement.\u201d"}, {"pk": 2827113, "translation": "NET", "book": 2, "chapter": 29, "verse": 37, "text": "For seven days you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. Anything that touches the altar will be holy.", "comment": "sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh\u2019s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God\u2019s holy possession \u2013 and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).
tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.
tn The construction is the superlative genitive: \u201choly of holies,\u201d or \u201cmost holy.\u201d"}, {"pk": 2827114, "translation": "NET", "book": 2, "chapter": 29, "verse": 38, "text": "\u201cNow this is what you are to prepare on the altar every day continually: two lambs a year old.", "comment": "tn The verb is \u201cyou will do,\u201d \u201cyou will make.\u201d It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process."}, {"pk": 2827115, "translation": "NET", "book": 2, "chapter": 29, "verse": 39, "text": "The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown.", "comment": "tn Heb \u201cbetween the two evenings\u201d or \u201cbetween the two settings\u201d (\u05d1\u05bc\u05b5\u05d9\u05df \u05d4\u05b8\u05e2\u05b7\u05e8\u05b0\u05d1\u05bc\u05b8\u05d9\u05b4\u05dd, ben ha\u2019arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says \u201cbetween the two suns,\u201d which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first \u201cevening\u201d would be the time between sunset and the appearance of the crescent moon, and the second \u201cevening\u201d the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 \u2013 \u201cat the going down of the sun\u201d). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. \u2013 anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps."}, {"pk": 2827116, "translation": "NET", "book": 2, "chapter": 29, "verse": 40, "text": "With the first lamb offer a tenth of an ephah of fine flour mixed with a fourth of a hin of oil from pressed olives, and a fourth of a hin of wine as a drink offering.", "comment": "tn \u201cHin\u201d is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: \u201cIts presumed capacity varies from about 3,5 liters to 7,5 liters\u201d (C. Houtman, Exodus, 3:550).
tn The phrase \u201cof an ephah\u201d has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: \u201cQuotations given for the ephah vary from ca. 45 to 20 liters\u201d (C. Houtman, Exodus, 2:340-41)."}, {"pk": 2827117, "translation": "NET", "book": 2, "chapter": 29, "verse": 41, "text": "The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the LORD."}, {"pk": 2827118, "translation": "NET", "book": 2, "chapter": 29, "verse": 42, "text": "\u201cThis will be a regular burnt offering throughout your generations at the entrance of the tent of meeting before the LORD, where I will meet with you to speak to you there.", "comment": "tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is \u05d0\u05b4\u05d5\u05bc\u05b8\u05e2\u05b5\u05d3 (\u2019ivva\u2019ed), a Niphal imperfect of the verb \u05d9\u05b8\u05e2\u05b7\u05d3 (ya\u2019ad), the verb that is cognate to the name \u201ctent of meeting\u201d \u2013 hence the name. This clause leads into the next four verses.
tn The translation has \u201cregular\u201d instead of \u201ccontinually,\u201d because they will be preparing this twice a day."}, {"pk": 2827119, "translation": "NET", "book": 2, "chapter": 29, "verse": 43, "text": "There I will meet with the Israelites, and it will be set apart as holy by my glory.", "comment": "tn Or \u201cwill be sanctified by my glory\u201d (KJV and ASV both similar).sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh\u2019s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).
tn The verb now is a Niphal perfect from the same root, with a vav (\u05d5) consecutive. It simply continues the preceding verb, announcing now that he would meet the people."}, {"pk": 2827120, "translation": "NET", "book": 2, "chapter": 29, "verse": 44, "text": "\u201cSo I will set apart as holy the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me.", "comment": "tn This verse affirms the same point as the last, but now with an active verb: \u201cI will set apart as holy\u201d (or \u201cI will sanctify\u201d). This verse, then, probably introduces the conclusion of the chapter: \u201cSo I will\u2026.\u201d"}, {"pk": 2827121, "translation": "NET", "book": 2, "chapter": 29, "verse": 45, "text": "I will reside among the Israelites, and I will be their God,", "comment": "tn The verb has the root \u05e9\u05c1\u05b8\u05db\u05b7\u05df (shakan), from which came the word for the dwelling place, or sanctuary, itself (\u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05df, mishkan). It is also used for the description of \u201cthe Shekinah glory.\u201d God is affirming that he will reside in the midst of his people."}, {"pk": 2827122, "translation": "NET", "book": 2, "chapter": 29, "verse": 46, "text": "and they will know that I am the LORD their God, who brought them out from the land of Egypt, so that I may reside among them. I am the LORD their God."}, {"pk": 2827123, "translation": "NET", "book": 2, "chapter": 30, "verse": 1, "text": "\u201cYou are to make an altar for burning incense; you are to make it of acacia wood.", "comment": "sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that \u201call the materials for these final items were anticipated in the list of invited donations in 25:3\u20136\u201d and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).
tn The expression is \u05de\u05b4\u05d6\u05b0\u05d1\u05bc\u05b5\u05d7\u05b7 \u05de\u05b4\u05e7\u05b0\u05d8\u05b7\u05e8 \u05e7\u05b0\u05d8\u05b9\u05e8\u05b6\u05ea (mizbeakh miqtar q\u00fftoret), either \u201can altar, namely an altar of incense,\u201d or \u201can altar, [for] burning incense.\u201d The second noun is \u201caltar of incense,\u201d although some suggest it is an active noun meaning \u201cburning.\u201d If the former, then it is in apposition to the word for \u201caltar\u201d (which is not in construct). The last noun is \u201cincense\u201d or \u201csweet smoke.\u201d It either qualifies the \u201caltar of incense\u201d or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).
tn This is an adverbial accusative explaining the material used in building the altar.
sn See M. Haran, \u201cThe Uses of Incense in Ancient Israel Ritual,\u201d VT 10 (1960): 113-15; N. Glueck, \u201cIncense Altars,\u201d Translating and Understanding the Old Testament, 325-29."}, {"pk": 2827124, "translation": "NET", "book": 2, "chapter": 30, "verse": 2, "text": "Its length is to be a foot and a half and its width a foot and a half; it will be square. Its height is to be three feet, with its horns of one piece with it.", "comment": "tn Heb \u201ca cubit.\u201d
tn Heb \u201cits horns from it.\u201d
tn Heb \u201ctwo cubits.\u201d"}, {"pk": 2827125, "translation": "NET", "book": 2, "chapter": 30, "verse": 3, "text": "You are to overlay it with pure gold \u2014 its top, its four walls, and its horns \u2014 and make a surrounding border of gold for it.", "comment": "tn Heb \u201cand make for it border gold around.\u201d The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.
tn Heb \u201cits walls around.\u201d
tn Heb \u201croof.\u201d"}, {"pk": 2827126, "translation": "NET", "book": 2, "chapter": 30, "verse": 4, "text": "You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. The rings will be places for poles to carry it with.", "comment": "tn Heb \u201cfor houses.\u201d
sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.
tn Heb \u201cAnd it\u201d; this refers to the rings collectively in their placement on the box, and so the word \u201crings\u201d has been used to clarify the referent for the modern reader."}, {"pk": 2827127, "translation": "NET", "book": 2, "chapter": 30, "verse": 5, "text": "You are to make the poles of acacia wood and overlay them with gold."}, {"pk": 2827128, "translation": "NET", "book": 2, "chapter": 30, "verse": 6, "text": "\u201cYou are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you."}, {"pk": 2827129, "translation": "NET", "book": 2, "chapter": 30, "verse": 7, "text": "Aaron is to burn sweet incense on it morning by morning; when he attends to the lamps he is to burn incense.", "comment": "tn The Hebrew is \u05d1\u05bc\u05b0\u05d4\u05b5\u05d9\u05d8\u05b4\u05d9\u05d1\u05d5\u05b9 (b\u00ffhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means \u201cto make good\u201d and so in this context \u201cto fix\u201d or \u201cto dress.\u201d This refers to cleansing and trimming the lamps.
tn The text uses a cognate accusative (\u201cincense\u201d) with the verb \u201cto burn\u201d or \u201cto make into incense/sweet smoke.\u201d Then, the noun \u201csweet spices\u201d is added in apposition to clarify the incense as sweet.
sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him."}, {"pk": 2827130, "translation": "NET", "book": 2, "chapter": 30, "verse": 8, "text": "When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the LORD throughout your generations."}, {"pk": 2827131, "translation": "NET", "book": 2, "chapter": 30, "verse": 9, "text": "You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it."}, {"pk": 2827132, "translation": "NET", "book": 2, "chapter": 30, "verse": 10, "text": "Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; once in the year he is to make atonement on it throughout your generations. It is most holy to the LORD.\u201d", "comment": "tn The word \u201catonements\u201d (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.
sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.
sn The phrase \u201cmost holy to the Lord\u201d means that the altar cannot be used for any other purpose than what is stated here."}, {"pk": 2827133, "translation": "NET", "book": 2, "chapter": 30, "verse": 11, "text": "The LORD spoke to Moses:", "comment": "tn Heb \u201cand Yahweh spoke to Moses, saying.\u201d This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).
sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the Lord were to support the work of the Lord to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11-12); II. The ransom is the same for all, whether rich or poor (13-15); and III. The ransom money supports the sanctuary as a memorial for the ransomed (16)."}, {"pk": 2827134, "translation": "NET", "book": 2, "chapter": 30, "verse": 12, "text": "\u201cWhen you take a census of the Israelites according to their number, then each man is to pay a ransom for his life to the LORD when you number them, so that there will be no plague among them when you number them.", "comment": "tn The expression is \u201cwhen you take [lift up] the sum [head] of the Israelites.\u201d
tn The \u201cransom\u201d is \u05db\u05bc\u05b9\u05e4\u05b6\u05e8 (kofer), a word related to words translated \u201catone\u201d and \u201catonement.\u201d Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute \u2013 here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., \u201cExodus,\u201d EBC 2:473).
tn The form is \u05dc\u05b4\u05e4\u05b0\u05e7\u05bb\u05d3\u05b5\u05d9\u05d4\u05b6\u05dd (lifqudehem, \u201caccording to those that are numbered of/by them\u201d) from the verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad, \u201cto visit\u201d). But the idea of this word seems more to be that of changing or determining the destiny, and so \u201cappoint\u201d and \u201cnumber\u201d become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a \u05db\u05bc\u05b9\u05e4\u05b6\u05e8 (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a \u201cpresumptive ransom\u201d so that they could not be faulted for what they might do in war.
tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: \u201cin numbering them\u201d means \u201cwhen [you] number them.\u201d The verb could also be rendered \u201cwhen you muster them.\u201d"}, {"pk": 2827135, "translation": "NET", "book": 2, "chapter": 30, "verse": 13, "text": "Everyone who crosses over to those who are numbered is to pay this: a half shekel according to the shekel of the sanctuary (a shekel weighs twenty gerahs). The half shekel is to be an offering to the LORD.", "comment": "sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).
tn Or \u201ccontribution\u201d (\u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4, t\u00ffrumah).
sn Each man was to pass in front of the counting officer and join those already counted on the other side.
sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The \u201cgerah,\u201d also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant \u201ca sacred shekel\u201d and looked at the purpose more \u2013 a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). \u201cThough there is no certainty, the shekel is said to weigh about 11,5 grams\u2026Whether an official standard is meant [by \u2018sanctuary shekel\u2019] or whether the sanctuary shekel had a different weight than the \u2018ordinary\u2019 shekel is not known\u201d (C. Houtman, Exodus, 3:181)."}, {"pk": 2827136, "translation": "NET", "book": 2, "chapter": 30, "verse": 14, "text": "Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the LORD."}, {"pk": 2827137, "translation": "NET", "book": 2, "chapter": 30, "verse": 15, "text": "The rich are not to increase it, and the poor are not to pay less than the half shekel when giving the offering of the LORD, to make atonement for your lives.", "comment": "tn Or \u201cpay more.\u201d
tn This infinitive construct (\u05dc\u05b0\u05db\u05b7\u05e4\u05bc\u05b5\u05e8, l\u00ffkhapper) provides the purpose of the giving the offering \u2013 to atone.
tn The form is \u05dc\u05b8\u05ea\u05b5\u05ea (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount \u201cin paying the offering.\u201d The construction approximates a temporal clause."}, {"pk": 2827138, "translation": "NET", "book": 2, "chapter": 30, "verse": 16, "text": "You are to receive the atonement money from the Israelites and give it for the service of the tent of meeting. It will be a memorial for the Israelites before the LORD, to make atonement for your lives.\u201d", "comment": "tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: \u201cmaking atonement.\u201d Or it could be the infinitive expressing result: \u201cso that atonement will be made for your lives.\u201d
sn S. R. Driver says this is \u201cto keep Jehovah in continual remembrance of the ransom which had been paid for their lives\u201d (Exodus, 334).
sn The idea of \u201cservice\u201d is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
tn Heb \u201cthe silver of the atonements.\u201d The genitive here is the result (as in \u201csheep of slaughter\u201d) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, \u00a744)."}, {"pk": 2827139, "translation": "NET", "book": 2, "chapter": 30, "verse": 17, "text": "The LORD spoke to Moses:", "comment": "tn Heb \u201cand Yahweh spoke to Moses, saying.\u201d
sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash \u2013 they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute."}, {"pk": 2827140, "translation": "NET", "book": 2, "chapter": 30, "verse": 18, "text": "\u201cYou are also to make a large bronze basin with a bronze stand for washing. You are to put it between the tent of meeting and the altar and put water in it,", "comment": "tn The form is the adverb \u201cthere\u201d with the directive qamets-he ( \u05b8\u05d4).
sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).
tn Heb \u201cand its stand bronze.\u201d"}, {"pk": 2827141, "translation": "NET", "book": 2, "chapter": 30, "verse": 19, "text": "and Aaron and his sons must wash their hands and their feet from it.", "comment": "tn That is, from water from it."}, {"pk": 2827142, "translation": "NET", "book": 2, "chapter": 30, "verse": 20, "text": "When they enter the tent of meeting, they must wash with water so that they do not die. Also, when they approach the altar to minister by burning incense as an offering made by fire to the LORD,", "comment": "tn The translation \u201cas an offering made by fire\u201d is a standard rendering of the one word in the text that appears to refer to \u201cfire.\u201d Milgrom and others contend that it simply means a \u201cgift\u201d (Leviticus 1\u201316, 161).
tn The text uses two infinitives construct: \u201cto minister to burn incense\u201d; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.
tn Here, too, the infinitive is used in a temporal clause construction. The verb \u05e0\u05b8\u05d2\u05b7\u05e9\u05c1 (nagash) is the common verb used for drawing near to the altar to make offerings \u2013 the official duties of the priest.
tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: \u201cand they do not die.\u201d But clearly from the context this is the intended result of their washing \u2013 it is in order that they not die.
tn \u201cWater\u201d is an adverbial accusative of means, and so is translated \u201cwith water.\u201d Gesenius classifies this with verbs of \u201ccovering with something.\u201d But he prefers to emend the text with a preposition (see GKC 369 \u00a7117.y, n. 1).
tn The form is an infinitive construct with the temporal preposition bet (\u05d1), and a suffixed subjective genitive: \u201cin their going in,\u201d or, whenever they enter."}, {"pk": 2827143, "translation": "NET", "book": 2, "chapter": 30, "verse": 21, "text": "they must wash their hands and their feet so that they do not die. And this will be a perpetual ordinance for them and for their descendants throughout their generations.\u201d", "comment": "tn The verb is \u201cit will be.\u201d
tn Heb \u201cand [then] they will wash.\u201d
tn Heb \u201cfor his seed.\u201d
tn Or \u201cfor generations to come\u201d; it literally is \u201cto their generations.\u201dsn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God\u2019s provision of cleansing."}, {"pk": 2827144, "translation": "NET", "book": 2, "chapter": 30, "verse": 22, "text": "The LORD spoke to Moses:", "comment": "sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.
tn Heb \u201cand Yahweh spoke to Moses, saying.\u201d"}, {"pk": 2827145, "translation": "NET", "book": 2, "chapter": 30, "verse": 23, "text": "\u201cTake choice spices: twelve and a half pounds of free-flowing myrrh, half that \u2014 about six and a quarter pounds \u2014 of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane,", "comment": "tn Or \u201c500 shekels.\u201d Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).
sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. \u201cThe hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container\u201d (J. Durham, Exodus [WBC], 3:406).
tn The construction uses the imperative \u201ctake,\u201d but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. \u201cto you\u201d) to stress the task to Moses as a personal responsibility: \u201cand you, take to yourself.\u201d
tn Heb \u201cspices head.\u201d This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22."}, {"pk": 2827146, "translation": "NET", "book": 2, "chapter": 30, "verse": 24, "text": "and twelve and a half pounds of cassia, all weighed according to the sanctuary shekel, and four quarts of olive oil.", "comment": "tn Or \u201ca hin.\u201d A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).
tn The words \u201call weighed\u201d are added for clarity in English."}, {"pk": 2827147, "translation": "NET", "book": 2, "chapter": 30, "verse": 25, "text": "You are to make this into a sacred anointing oil, a perfumed compound, the work of a perfumer. It will be sacred anointing oil.", "comment": "tn The word \u201coil\u201d is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, \u00a752).
tn Heb \u201cit.\u201d
tn The somewhat rare words rendered \u201ca perfumed compound\u201d are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, \u201cthe work of a perfumer,\u201d to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker."}, {"pk": 2827148, "translation": "NET", "book": 2, "chapter": 30, "verse": 26, "text": "\u201cWith it you are to anoint the tent of meeting, the ark of the testimony,"}, {"pk": 2827149, "translation": "NET", "book": 2, "chapter": 30, "verse": 27, "text": "the table and all its utensils, the lampstand and its utensils, the altar of incense,"}, {"pk": 2827150, "translation": "NET", "book": 2, "chapter": 30, "verse": 28, "text": "the altar for the burnt offering and all its utensils, and the laver and its base."}, {"pk": 2827151, "translation": "NET", "book": 2, "chapter": 30, "verse": 29, "text": "So you are to sanctify them, and they will be most holy; anything that touches them will be holy.", "comment": "tn The verb is a Piel perfect with vav (\u05d5) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).
tn This is the superlative genitive again, Heb \u201choly of holies.\u201d
tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items."}, {"pk": 2827152, "translation": "NET", "book": 2, "chapter": 30, "verse": 30, "text": "\u201cYou are to anoint Aaron and his sons and sanctify them, so that they may minister as my priests.", "comment": "tn The perfect tense with vav (\u05d5) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act."}, {"pk": 2827153, "translation": "NET", "book": 2, "chapter": 30, "verse": 31, "text": "And you are to tell the Israelites: \u2018This is to be my sacred anointing oil throughout your generations."}, {"pk": 2827154, "translation": "NET", "book": 2, "chapter": 30, "verse": 32, "text": "It must not be applied to people\u2019s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.", "comment": "tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration."}, {"pk": 2827155, "translation": "NET", "book": 2, "chapter": 30, "verse": 33, "text": "Whoever makes perfume like it and whoever puts any of it on someone not a priest will be cut off from his people.\u2019\u201d", "comment": "tn Heb \u201ca stranger,\u201d meaning someone not ordained a priest.
sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless."}, {"pk": 2827156, "translation": "NET", "book": 2, "chapter": 30, "verse": 34, "text": "The LORD said to Moses: \u201cTake spices, gum resin, onycha, galbanum, and pure frankincense of equal amounts", "comment": "sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.
tn The construction is \u201ctake to you,\u201d which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.
sn This is from a word that means \u201cto drip\u201d; the spice is a balsam that drips from a resinous tree.
sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.
tn The word \u201cspice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half \u2013 but this is conjecture (U. Cassuto, Exodus, 400).
tn Heb \u201cof each part there will be an equal part.\u201d"}, {"pk": 2827157, "translation": "NET", "book": 2, "chapter": 30, "verse": 35, "text": "and make it into an incense, a perfume, the work of a perfumer. It is to be finely ground, and pure and sacred.", "comment": "tn This is an accusative of result or product.
tn The word \u05de\u05b0\u05de\u05bb\u05dc\u05bc\u05b8\u05d7 (m\u00ffmullakh), a passive participle, is usually taken to mean \u201csalted.\u201d Since there is no meaning like that for the Pual form, the word probably should be taken as \u201cmixed,\u201d as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means \u201csalted\u201d it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.
tn The word is in apposition to \u201cincense,\u201d further defining the kind of incense that is to be made."}, {"pk": 2827158, "translation": "NET", "book": 2, "chapter": 30, "verse": 36, "text": "You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you."}, {"pk": 2827159, "translation": "NET", "book": 2, "chapter": 30, "verse": 37, "text": "And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the LORD."}, {"pk": 2827160, "translation": "NET", "book": 2, "chapter": 30, "verse": 38, "text": "Whoever makes anything like it, to use as perfume, will be cut off from his people.\u201d", "comment": "tn Or to smell it, to use for the maker\u2019s own pleasure."}, {"pk": 2827161, "translation": "NET", "book": 2, "chapter": 31, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "tn Heb \u201cand Yahweh spoke to Moses, saying.\u201d
sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work \u2013 close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom."}, {"pk": 2827162, "translation": "NET", "book": 2, "chapter": 31, "verse": 2, "text": "\u201cSee, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah,", "comment": "tn Heb \u201ccalled by name.\u201d This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3\u20134."}, {"pk": 2827163, "translation": "NET", "book": 2, "chapter": 31, "verse": 3, "text": "and I have filled him with the Spirit of God in skill, in understanding, in knowledge, and in all kinds of craftsmanship,", "comment": "sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of \u201cfilling\u201d usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.
tn Heb \u201cand in all work\u201d; \u201call\u201d means \u201call kinds of\u201d here.
sn The following qualities are the ways in which the Spirit\u2019s enablement will be displayed. \u201cSkill\u201d is the ability to produce something valuable to God and the community, \u201cunderstanding\u201d is the ability to distinguish between things, to perceive the best way to follow, and \u201cknowledge\u201d is the experiential awareness of how things are done."}, {"pk": 2827164, "translation": "NET", "book": 2, "chapter": 31, "verse": 4, "text": "to make artistic designs for work with gold, with silver, and with bronze,", "comment": "tn The expression is \u05dc\u05b7\u05d7\u05b0\u05e9\u05c1\u05b9\u05d1 \u05de\u05b7\u05d7\u05b2\u05e9\u05c1\u05b8\u05d1\u05b9\u05ea (lakhshov makhashavot, \u201cto devise devices\u201d). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses."}, {"pk": 2827165, "translation": "NET", "book": 2, "chapter": 31, "verse": 5, "text": "and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship."}, {"pk": 2827166, "translation": "NET", "book": 2, "chapter": 31, "verse": 6, "text": "Moreover, I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, that they may make everything I have commanded you:", "comment": "tn The expression uses the independent personal pronoun (\u201cand I\u201d) with the deictic particle (\u201cbehold\u201d) to enforce the subject of the verb \u2013 \u201cand I, indeed I have given.\u201d
tn Heb \u201cand in the heart of all that are wise-hearted I have put wisdom.\u201dsn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God\u2019s Spirit further endowed them with additional wisdom and skill for the work that had to be done.
tn The form is a perfect with vav (\u05d5) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered \u201cthat they may make.\u201d"}, {"pk": 2827167, "translation": "NET", "book": 2, "chapter": 31, "verse": 7, "text": "the tent of meeting, the ark of the testimony, the atonement lid that is on it, all the furnishings of the tent,", "comment": "tn Heb \u201call the vessels of the tent.\u201d"}, {"pk": 2827168, "translation": "NET", "book": 2, "chapter": 31, "verse": 8, "text": "the table with its utensils, the pure lampstand with all its utensils, the altar of incense,"}, {"pk": 2827169, "translation": "NET", "book": 2, "chapter": 31, "verse": 9, "text": "the altar for the burnt offering with all its utensils, the large basin with its base,"}, {"pk": 2827170, "translation": "NET", "book": 2, "chapter": 31, "verse": 10, "text": "the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests,"}, {"pk": 2827171, "translation": "NET", "book": 2, "chapter": 31, "verse": 11, "text": "the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.\u201d"}, {"pk": 2827172, "translation": "NET", "book": 2, "chapter": 31, "verse": 12, "text": "The LORD said to Moses,", "comment": "tn Heb \u201cand Yahweh said (\u05d0\u05b8\u05de\u05b7\u05e8, \u2019amar) to Moses, saying.\u201d
sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,"}, {"pk": 2827173, "translation": "NET", "book": 2, "chapter": 31, "verse": 13, "text": "\u201cTell the Israelites, \u2018Surely you must keep my Sabbaths, for it is a sign between me and you throughout your generations, that you may know that I am the LORD who sanctifies you.", "comment": "tn Or \u201cyour sanctifier.\u201d
sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God\u2019s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, \u201cThe Laws of Sabbath: Biblical Sources,\u201d Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, \u201cThe Idea of Rest in the OT and the Search for the Basic Character of Sabbath,\u201d ZAW 92 (1980): 32-42; M. Tsevat, \u201cThe Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, \u201cA Joyous Sign,\u201d ExpTim 89 (1978): 179-80."}, {"pk": 2827174, "translation": "NET", "book": 2, "chapter": 31, "verse": 14, "text": "So you must keep the Sabbath, for it is holy for you. Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people.", "comment": "tn \u201cany\u201d has been supplied.
tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: \u05de\u05b0\u05d7\u05b7\u05dc\u05b0\u05dc\u05b6\u05d9\u05d4\u05b8 (m\u00ffkhalleha, \u201cdefilers of it\u201d). This form serves as the subject of the sentence. The word \u05d7\u05b8\u05dc\u05b7\u05dc (khalal) is the antonym of \u05e7\u05b8\u05d3\u05b7\u05e9\u05c1 (qadash, \u201cto be holy\u201d). It means \u201ccommon, profane,\u201d and in the Piel stem \u201cmake common, profane\u201d or \u201cdefile.\u201d Treating the Sabbath like an ordinary day would profane it, make it common.
tn This is the asseverative use of \u05db\u05bc\u05b4\u05d9 (ki) meaning \u201csurely, indeed,\u201d for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, \u00a7449).
tn Heb \u201cthe one who does.\u201d
tn Literally \u201cher\u201d (a feminine pronoun agreeing with \u201csoul/life,\u201d which is grammatically feminine)."}, {"pk": 2827175, "translation": "NET", "book": 2, "chapter": 31, "verse": 15, "text": "Six days work may be done, but on the seventh day is a Sabbath of complete rest, holy to the LORD; anyone who does work on the Sabbath day must surely be put to death.", "comment": "tn The expression is \u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df (shabbat shabbaton), \u201ca Sabbath of entire rest,\u201d or better, \u201ca sabbath of complete desisting\u201d (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.
tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.
tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days \u2013 that is when work may be done."}, {"pk": 2827176, "translation": "NET", "book": 2, "chapter": 31, "verse": 16, "text": "The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant."}, {"pk": 2827177, "translation": "NET", "book": 2, "chapter": 31, "verse": 17, "text": "It is a sign between me and the Israelites forever; for in six days the LORD made the heavens and the earth, and on the seventh day he rested and was refreshed.\u2019\u201d", "comment": "sn The word \u201crest\u201d essentially means \u201cto cease, stop.\u201d So describing God as \u201cresting\u201d on the seventh day does not indicate that he was tired \u2013 he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb \u05d5\u05b7\u05d9\u05bc\u05b4\u05e0\u05bc\u05b8\u05e4\u05b7\u05e9\u05c1 (vayyinnafash), a Niphal preterite from the root \u05e0\u05b8\u05e4\u05b7\u05e9\u05c1 (nafash), the word that is related to \u201clife, soul\u201d or more specifically \u201cbreath, throat.\u201d The verb is usually translated here as \u201che was refreshed,\u201d offering a very human picture. It could also be rendered \u201che took breath\u201d (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.
tn The expression again forms an adverbial accusative of time."}, {"pk": 2827178, "translation": "NET", "book": 2, "chapter": 31, "verse": 18, "text": "He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God.", "comment": "sn The expression \u201cthe finger of God\u201d has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using \u201cGod\u201d and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God."}, {"pk": 2827179, "translation": "NET", "book": 2, "chapter": 32, "verse": 1, "text": "When the people saw that Moses delayed in coming down from the mountain, they gathered around Aaron and said to him, \u201cGet up, make us gods that will go before us. As for this fellow Moses, the man who brought us up from the land of Egypt, we do not know what has become of him!\u201d", "comment": "tn Heb \u201cthe people.\u201d
tn The infinitive construct with the lamed (\u05dc) preposition is used here epexegetically, explaining the delay of Moses.
tn The meaning of this verb is properly \u201ccaused shame,\u201d meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera\u2019s chariots [S. R. Driver, Exodus, 349]).
sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam\u2019s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1\u20136), intercession (32:7\u201314), judgment (32:15\u201329), intercession again (32:30\u201333:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, \u201cRebellion, Presence, and Covenant: A Study in Exodus 32\u201334,\u201d WTJ 44 (1982): 71-87; M. Greenberg, \u201cMoses\u2019 Intercessory Prayer,\u201d Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, \u201cThe New Covenant of Moses,\u201d Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., \u201cAaron, the Priesthood, and the Golden Calf,\u201d RevExp 74 (1977): 523-35; J. N. Oswalt, \u201cThe Golden Calves and the Egyptian Concept of Deity,\u201d EvQ 45 (1973): 13-20.
tn The text has \u201cthis Moses.\u201d But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.
tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb \u2013 that they go before us).
tn The imperative means \u201carise.\u201d It could be serving here as an interjection, getting Aaron\u2019s attention. But it might also have the force of prompting him to get busy.
tn The interrogative is used in an indirect question (see GKC 443-44 \u00a7137.c)."}, {"pk": 2827180, "translation": "NET", "book": 2, "chapter": 32, "verse": 2, "text": "So Aaron said to them, \u201cBreak off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.\u201d", "comment": "sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron\u2019s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion."}, {"pk": 2827181, "translation": "NET", "book": 2, "chapter": 32, "verse": 3, "text": "So all the people broke off the gold earrings that were on their ears and brought them to Aaron.", "comment": "tn This \u201call\u201d is a natural hyperbole in the narrative, for it means the large majority of the people."}, {"pk": 2827182, "translation": "NET", "book": 2, "chapter": 32, "verse": 4, "text": "He accepted the gold from them, fashioned it with an engraving tool, and made a molten calf. Then they said, \u201cThese are your gods, O Israel, who brought you up out of Egypt.\u201d", "comment": "tn The verb looks similar to \u05d9\u05b8\u05e6\u05b7\u05e8 (yatsar), \u201cto form, fashion\u201d by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human \u2013 the dust of the ground \u2013 trying to form a god or gods. The active participle of this verb in Hebrew is \u201cthe potter.\u201d A related noun is the word \u05d9\u05b5\u05e6\u05bc\u05b6\u05e8 (yetser), \u201cevil inclination,\u201d the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning \u201cto cast out of metal\u201d (as in 1 Kgs 7:15).
sn The word means a \u201cyoung bull\u201d and need not be translated as \u201ccalf\u201d (although \u201ccalf\u201d has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb \u201cmolten\u201d does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.
tn The word could be singular here and earlier; here it would then be \u201cthis is your god, O Israel.\u201d However, the use of \u201cthese\u201d indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.
tn Heb \u201cfrom their hand.\u201d
tn Here \u201cthe gold\u201d has been supplied."}, {"pk": 2827183, "translation": "NET", "book": 2, "chapter": 32, "verse": 5, "text": "When Aaron saw this, he built an altar before it, and Aaron made a proclamation and said, \u201cTomorrow will be a feast to the LORD.\u201d", "comment": "sn The word is \u05d7\u05b7\u05d2 (khag), the pilgrim\u2019s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).
tn The preterite with the vav (\u05d5) consecutive is subordinated as a temporal clause to the next preterite.
tn The word \u201cthis\u201d has been supplied.
tn \u201cBefore it\u201d means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).
tn Heb \u201ccalled.\u201d"}, {"pk": 2827184, "translation": "NET", "book": 2, "chapter": 32, "verse": 6, "text": "So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, and they rose up to play.", "comment": "tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (\u05dc) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 \u00a7113.e).
tn The form is \u05dc\u05b0\u05e6\u05b7\u05d7\u05b5\u05e7 (l\u00fftsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means \u201cdrunken immoral orgies and sexual play\u201d (\u201cExodus,\u201d EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV \u201cgot up and sinned sexually\u201d; TEV \u201can orgy of drinking and sex\u201d). The word means \u201cto play, trifle.\u201d It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who \u201cmocked\u201d them; it is also used of Ishmael \u201cplaying\u201d with Isaac, which Paul interprets as mocking; it is used of Isaac \u201cplaying\u201d with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar\u2019s wife to say that her husband brought this slave Joseph in to \u201cmock\u201d them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient."}, {"pk": 2827185, "translation": "NET", "book": 2, "chapter": 32, "verse": 7, "text": "The LORD spoke to Moses: \u201cGo quickly, descend, because your people, whom you brought up from the land of Egypt, have acted corruptly.", "comment": "sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God\u2019s talionic response to their \u201cThese are your gods who brought you up.\u201d The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.
tn The two imperatives could also express one idea: \u201cget down there.\u201d In other words, \u201cMake haste to get down.\u201d"}, {"pk": 2827186, "translation": "NET", "book": 2, "chapter": 32, "verse": 8, "text": "They have quickly turned aside from the way that I commanded them \u2014 they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, \u2018These are your gods, O Israel, which brought you up from the land of Egypt.\u2019\u201d", "comment": "tn The verb is a perfect tense, reflecting the present perfect nuance: \u201cthey have turned aside\u201d and are still disobedient. But the verb is modified with the adverb \u201cquickly\u201d (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this."}, {"pk": 2827187, "translation": "NET", "book": 2, "chapter": 32, "verse": 9, "text": "Then the LORD said to Moses: \u201cI have seen this people. Look what a stiff-necked people they are!", "comment": "sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.
tn Heb \u201cand behold\u201d or \u201cand look.\u201d The expression directs attention in order to persuade the hearer.
sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature."}, {"pk": 2827188, "translation": "NET", "book": 2, "chapter": 32, "verse": 10, "text": "So now, leave me alone so that my anger can burn against them and I can destroy them, and I will make from you a great nation.\u201d", "comment": "tn The imperative, from the word \u201cto rest\u201d (\u05e0\u05d5\u05bc\u05d7\u05b7, nuakh), has the sense of \u201cleave me alone, let me be.\u201d It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God\u2019s words. He vows the severest punishment but then suddenly conditions it on Moses\u2019 agreement. \u201cLet me alone that I may consume them\u201d is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded \u2013 that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede."}, {"pk": 2827189, "translation": "NET", "book": 2, "chapter": 32, "verse": 11, "text": "But Moses sought the favor of the LORD his God and said, \u201cO LORD, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand?", "comment": "tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (\u05d7\u05b8\u05dc\u05b8\u05d4, khalah) was properly \u201cmake sweet the face\u201d or \u201cstroke the face\u201d; so here \u201cto entreat, seek to conciliate.\u201d In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh\u2019s people, 2) Israel\u2019s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers."}, {"pk": 2827190, "translation": "NET", "book": 2, "chapter": 32, "verse": 12, "text": "Why should the Egyptians say, \u2018For evil he led them out to kill them in the mountains and to destroy them from the face of the earth\u2019? Turn from your burning anger, and relent of this evil against your people.", "comment": "tn The form is a Piel infinitive construct from \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah, \u201cto complete, finish\u201d) but in this stem, \u201cbring to an end, destroy.\u201d As a purpose infinitive this expresses what the Egyptians would have thought of God\u2019s motive.
tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 \u00a7150.e).
tn Heb \u201cspeak, saying.\u201d This is redundant in English and has been simplified in the translation.
tn The word \u201cevil\u201d means any kind of life-threatening or fatal calamity. \u201cEvil\u201d is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.
tn The verb \u201crepent, relent\u201d when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, \u201cA Semantic Survey of NHM,\u201d Bib 56 (1975): 512-32."}, {"pk": 2827191, "translation": "NET", "book": 2, "chapter": 32, "verse": 13, "text": "Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, \u2018I will multiply your descendants like the stars of heaven, and all this land that I have spoken about I will give to your descendants, and they will inherit it forever.\u2019\u201d", "comment": "tn Heb \u201cyour seed.\u201d
tn Heb \u201cseed.\u201d
tn \u201cabout\u201d has been supplied."}, {"pk": 2827192, "translation": "NET", "book": 2, "chapter": 32, "verse": 14, "text": "Then the LORD relented over the evil that he had said he would do to his people."}, {"pk": 2827193, "translation": "NET", "book": 2, "chapter": 32, "verse": 15, "text": "Moses turned and went down from the mountain with the two tablets of the testimony in his hands. The tablets were written on both sides \u2014 they were written on the front and on the back.", "comment": "tn The disjunctive vav (\u05d5) serves here as a circumstantial clause indicator."}, {"pk": 2827194, "translation": "NET", "book": 2, "chapter": 32, "verse": 16, "text": "Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets."}, {"pk": 2827195, "translation": "NET", "book": 2, "chapter": 32, "verse": 17, "text": "When Joshua heard the noise of the people as they shouted, he said to Moses, \u201cIt is the sound of war in the camp!\u201d", "comment": "sn See F. C. Fensham, \u201cNew Light from Ugaritica V on Ex, 32:17 (br\u2019h),\u201d JNSL 2 (1972): 86-7."}, {"pk": 2827196, "translation": "NET", "book": 2, "chapter": 32, "verse": 18, "text": "Moses said, \u201cIt is not the sound of those who shout for victory, nor is it the sound of those who cry because they are overcome, but the sound of singing I hear.\u201d", "comment": "tn Heb \u201canswering in song\u201d (a play on the twofold meaning of the word).
tn Heb \u201cthe sound of the answering of might,\u201d meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).
tn Heb \u201che\u201d; the referent (Moses) has been specified in the translation for clarity.
sn See A. Newman, \u201cCompositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17\u201318,\u201d Babel 21 (1975): 29-35.
tn Heb \u201cthe sound of the answering of weakness,\u201d meaning the cry of the defeated (U. Cassuto, Exodus, 415)."}, {"pk": 2827197, "translation": "NET", "book": 2, "chapter": 32, "verse": 19, "text": "When he approached the camp and saw the calf and the dancing, Moses became extremely angry. He threw the tablets from his hands and broke them to pieces at the bottom of the mountain.", "comment": "tn Heb \u201cand the anger of Moses burned hot.\u201d
sn See N. M. Waldham, \u201cThe Breaking of the Tablets,\u201d Judaism 27 (1978): 442-47."}, {"pk": 2827198, "translation": "NET", "book": 2, "chapter": 32, "verse": 20, "text": "He took the calf they had made and burned it in the fire, ground it to powder, poured it out on the water, and made the Israelites drink it.", "comment": "tn Here \u201cit\u201d has been supplied.sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).
tn Here \u201cit\u201d has been supplied."}, {"pk": 2827199, "translation": "NET", "book": 2, "chapter": 32, "verse": 21, "text": "Moses said to Aaron, \u201cWhat did this people do to you, that you have brought on them so great a sin?\u201d"}, {"pk": 2827200, "translation": "NET", "book": 2, "chapter": 32, "verse": 22, "text": "Aaron said, \u201cDo not let your anger burn hot, my lord; you know these people, that they tend to evil.", "comment": "sn \u201cMy lord\u201d refers to Moses.
tn Heb \u201cthat on evil it is.\u201d"}, {"pk": 2827201, "translation": "NET", "book": 2, "chapter": 32, "verse": 23, "text": "They said to me, \u2018Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.\u2019"}, {"pk": 2827202, "translation": "NET", "book": 2, "chapter": 32, "verse": 24, "text": "So I said to them, \u2018Whoever has gold, break it off.\u2019 So they gave it to me, and I threw it into the fire, and this calf came out.\u201d", "comment": "sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle \u2013 was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.
tn Here \u201cit\u201d has been supplied."}, {"pk": 2827203, "translation": "NET", "book": 2, "chapter": 32, "verse": 25, "text": "Moses saw that the people were running wild, for Aaron had let them get completely out of control, causing derision from their enemies.", "comment": "tn The last two words of the verse read literally \u201cfor a whispering among those who rose up against them.\u201d The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).
tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV\u2019s translation \u201cnaked.\u201d It appears to mean something like \u201clet loose\u201d or \u201clack restraint\u201d (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires."}, {"pk": 2827204, "translation": "NET", "book": 2, "chapter": 32, "verse": 26, "text": "So Moses stood at the entrance of the camp and said, \u201cWhoever is for the LORD, come to me.\u201d All the Levites gathered around him,", "comment": "tn S. R. Driver suggests that the command was tersely put: \u201cWho is for Yahweh? To me!\u201d (Exodus, 354).
tn \u201ccome\u201d is not in the text, but has been supplied."}, {"pk": 2827205, "translation": "NET", "book": 2, "chapter": 32, "verse": 27, "text": "and he said to them, \u201cThus says the LORD, the God of Israel, \u2018Each man fasten his sword on his side, and go back and forth from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.\u2019\u201d", "comment": "tn Heb \u201cput.\u201d
tn The two imperatives form a verbal hendiadys: \u201cpass over and return,\u201d meaning, \u201cgo back and forth\u201d throughout the camp.
tn The phrases have \u201cand kill a man his brother, and a man his companion, and a man his neighbor.\u201d The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test \u2013 whoever they were."}, {"pk": 2827206, "translation": "NET", "book": 2, "chapter": 32, "verse": 28, "text": "The Levites did what Moses ordered, and that day about three thousand men of the people died.", "comment": "tn Heb \u201cfell.\u201d
tn Heb \u201cdid according to the word of Moses.\u201d"}, {"pk": 2827207, "translation": "NET", "book": 2, "chapter": 32, "verse": 29, "text": "Moses said, \u201cYou have been consecrated today for the LORD, for each of you was against his son or against his brother, so he has given a blessing to you today.\u201d", "comment": "tn The text simply has \u201cand to give on you today a blessing.\u201d Gesenius notes that the infinitive construct seems to be attached with a vav (\u05d5; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb \u201cfill\u201d as an imperative: \u201cfill your hand today\u2026and that to bring a blessing on you, i.e., that you may be blessed\u201d (see GKC 351 \u00a7114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect \u2013 \u201che has blessed you today.\u201d
tn Heb \u201cYour hand was filled.\u201d The phrase \u201cfill your hands\u201d is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it \u201cFill your hand today,\u201d meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning \u201cthey have filled your hands today,\u201d or, \u201cyour hand was filled today.\u201d This was an expression meant to say that they had been faithful to God even though it turned them against family and friends \u2013 but God would give them a blessing."}, {"pk": 2827208, "translation": "NET", "book": 2, "chapter": 32, "verse": 30, "text": "The next day Moses said to the people, \u201cYou have committed a very serious sin, but now I will go up to the LORD \u2014 perhaps I can make atonement on behalf of your sin.\u201d", "comment": "tn Heb \u201cand it was on the morrow and Moses said to the people.\u201d
tn The text uses a cognate accusative: \u201cyou have sinned a great sin.\u201d
tn The form \u05d0\u05b2\u05db\u05b7\u05e4\u05bc\u05b0\u05e8\u05b8\u05d4 (\u2019akhapp\u00ffrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best."}, {"pk": 2827209, "translation": "NET", "book": 2, "chapter": 32, "verse": 31, "text": "So Moses returned to the LORD and said, \u201cAlas, this people has committed a very serious sin, and they have made for themselves gods of gold.", "comment": "tn As before, the cognate accusative is used; it would literally be \u201cthis people has sinned a great sin.\u201d"}, {"pk": 2827210, "translation": "NET", "book": 2, "chapter": 32, "verse": 32, "text": "But now, if you will forgive their sin\u2026, but if not, wipe me out from your book that you have written.\u201d", "comment": "tn The apodosis is not expressed; it would be understood as \u201cgood.\u201d It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it \u201cOh that you would forgive!\u201d
sn The book that is referred to here should not be interpreted as the NT \u201cbook of life\u201d which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
tn The word \u201cwipe\u201d is a figure of speech indicating \u201cremove me\u201d (meaning he wants to die). The translation \u201cblot\u201d is traditional, but not very satisfactory, since it does not convey complete removal."}, {"pk": 2827211, "translation": "NET", "book": 2, "chapter": 32, "verse": 33, "text": "The LORD said to Moses, \u201cWhoever has sinned against me \u2014 that person I will wipe out of my book."}, {"pk": 2827212, "translation": "NET", "book": 2, "chapter": 32, "verse": 34, "text": "So now go, lead the people to the place I have spoken to you about. See, my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.\u201d", "comment": "tn Heb \u201cbehold, look.\u201d Moses should take this fact into consideration.
sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered \u201cvisit\u201d in both clauses puts emphasis on the certainty \u2013 so \u201cindeed.\u201d"}, {"pk": 2827213, "translation": "NET", "book": 2, "chapter": 32, "verse": 35, "text": "And the LORD sent a plague on the people because they had made the calf \u2014 the one Aaron made.", "comment": "sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (\u201cExodus,\u201d EBC 2:481).
tn The verse is difficult because of the double reference to the making of the calf. The NJPS\u2019s translation tries to reconcile the two by reading \u201cfor what they did with the calf that Aaron had made.\u201d B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing."}, {"pk": 2827214, "translation": "NET", "book": 2, "chapter": 33, "verse": 1, "text": "The LORD said to Moses, \u201cGo up from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath to Abraham, to Isaac, and to Jacob, saying, \u2018I will give it to your descendants.\u2019", "comment": "tn The two imperatives underscore the immediacy of the demand: \u201cgo, go up,\u201d meaning \u201cget going up\u201d or \u201cbe on your way.\u201d
tn Heb \u201cseed.\u201d
tn Or \u201cthe land which I swore.\u201d"}, {"pk": 2827215, "translation": "NET", "book": 2, "chapter": 33, "verse": 2, "text": "I will send an angel before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite.", "comment": "sn See T. Ishida, \u201cThe Structure and Historical Implications of Lists of Pre-Israelite Nations,\u201d Bib (1979): 461-90.
sn This seems not to be the same as the Angel of the Presence introduced before."}, {"pk": 2827216, "translation": "NET", "book": 2, "chapter": 33, "verse": 3, "text": "Go up to a land flowing with milk and honey. But I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way.\u201d", "comment": "tn This is a strong adversative here, \u201cbut.\u201d
tn The clause is \u201clest I consume you.\u201d It would go with the decision not to accompany them: \u201cI will not go up with you\u2026lest I consume (destroy) you in the way.\u201d The verse is saying that because of the people\u2019s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.
tn This verse seems to be a continuation of the command to \u201cgo up\u201d since it begins with \u201cto a land\u2026.\u201d The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb."}, {"pk": 2827217, "translation": "NET", "book": 2, "chapter": 33, "verse": 4, "text": "When the people heard this troubling word they mourned; no one put on his ornaments.", "comment": "sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.
tn Or \u201cbad news\u201d (NAB, NCV)."}, {"pk": 2827218, "translation": "NET", "book": 2, "chapter": 33, "verse": 5, "text": "For the LORD had said to Moses, \u201cTell the Israelites, \u2018You are a stiff-necked people. If I went up among you for a moment, I might destroy you. Now take off your ornaments, that I may know what I should do to you.\u2019\u201d", "comment": "tn The Hebrew text also has \u201cfrom on you.\u201d
tn This last clause begins with the interrogative \u201cwhat,\u201d but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb \u201cknow.\u201d
tn The verse simply begins \u201cAnd Yahweh said.\u201d But it is clearly meant to be explanatory for the preceding action of the people.
tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (\u05d5) in the second half. Heb \u201c[in] one moment I will go up in your midst and I will destroy you.\u201d The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: \u201cIf I were to do such and such, then\u2026.\u201d
tn The form is the cohortative with a vav (\u05d5) following the imperative; it therefore expresses the purpose or result: \u201cstrip off\u2026that I may know.\u201d The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them."}, {"pk": 2827219, "translation": "NET", "book": 2, "chapter": 33, "verse": 6, "text": "So the Israelites stripped off their ornaments by Mount Horeb."}, {"pk": 2827220, "translation": "NET", "book": 2, "chapter": 33, "verse": 7, "text": "Moses took the tent and pitched it outside the camp, at a good distance from the camp, and he called it the tent of meeting. Anyone seeking the LORD would go out to the tent of meeting that was outside the camp.", "comment": "tn The infinitive absolute is used here as an adverb (see GKC 341 \u00a7113.h).
sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the Lord. U. Cassuto explains this view very well (Exodus, 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.
tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.
sn This unit of the book could actually include all of chap. 33, starting with the point of the Lord\u2019s withdrawal from the people. If that section is not part of the exposition, it would have to be explained as the background. The point is that sinfulness prevents the active presence of the Lord leading his people. But then the rest of chap. 33 forms the development. In vv. 7\u201311 there is the gracious provision: the Lord reveals through his faithful mediator. The Lord was leading his people, but now more remotely because of their sin. Then, in vv. 12\u201317 Moses intercedes for the people, and the intercession of the mediator guarantees the Lord\u2019s presence. The point of all of this is that God wanted the people to come to know that if he was not with them they should not go. Finally, the presence of the Lord is verified to the mediator by a special revelation (18-23). The point of the whole chapter is that by his grace the Lord renews the promise of his presence by special revelation.
tn Heb \u201cand Moses took.\u201d
tn The clause begins with \u201cand it was,\u201d the perfect tense with the vav conjunction. The imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC 315 \u00a7107.e."}, {"pk": 2827221, "translation": "NET", "book": 2, "chapter": 33, "verse": 8, "text": "And when Moses went out to the tent, all the people would get up and stand at the entrance to their tents and watch Moses until he entered the tent.", "comment": "tn The clause is introduced again with \u201cand it was.\u201d The perfect tense here with the vav (\u05d5) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 \u00a7112.e). The temporal clause is then formed with the infinitive construct of \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019), with \u201cMoses\u201d as the subjective genitive: \u201cand it was according to the going out of Moses.\u201d
tn This is a temporal clause using an infinitive construct with a suffixed subject.
tn The perfect tense with the vav (\u05d5) continues the sequence of the customary imperfect. The people \u201cwould gaze\u201d (after) Moses until he entered the tent.
tn The subject of this verb is specified with the individualizing use of \u201cman\u201d: \u201cand all Israel would station themselves, each person (man) at the entrance to his tent.\u201d
tn Or \u201crise up.\u201d"}, {"pk": 2827222, "translation": "NET", "book": 2, "chapter": 33, "verse": 9, "text": "And whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the LORD would speak with Moses.", "comment": "tn Both verbs, \u201cstand\u201d and \u201cspeak,\u201d are perfect tenses with vav (\u05d5) consecutive.
tn Heb \u201cand he\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cand it was when.\u201d"}, {"pk": 2827223, "translation": "NET", "book": 2, "chapter": 33, "verse": 10, "text": "When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship.", "comment": "tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC 337 \u00a7112.kk). The idea is that the people would get up (rise) when the cloud was there and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God."}, {"pk": 2827224, "translation": "NET", "book": 2, "chapter": 33, "verse": 11, "text": "The LORD would speak to Moses face to face, the way a person speaks to a friend. Then Moses would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent.", "comment": "tn Heb \u201che\u201d; the referent (Moses) has been specified in the translation for clarity.
sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.
tn \u201cFace to face\u201d is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 \u00a7156.c). The point of this note of friendly relationship with Moses is that Moses was \u201cat home\u201d in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).
tn The verb in this clause is a progressive imperfect."}, {"pk": 2827225, "translation": "NET", "book": 2, "chapter": 33, "verse": 12, "text": "Moses said to the LORD, \u201cSee, you have been saying to me, \u2018Bring this people up,\u2019 but you have not let me know whom you will send with me. But you said, \u2018I know you by name, and also you have found favor in my sight.\u2019", "comment": "tn That is, \u201cchosen you.\u201d
tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan."}, {"pk": 2827226, "translation": "NET", "book": 2, "chapter": 33, "verse": 13, "text": "Now if I have found favor in your sight, show me your way, that I may know you, that I may continue to find favor in your sight. And see that this nation is your people.\u201d", "comment": "tn The prayer uses the Hiphil imperative of the verb \u201cto know.\u201d \u201cCause me to know\u201d is \u201cshow me, reveal to me, teach or inform me.\u201d Moses wanted to know more of God\u2019s dealings with people, especially after all that has happened in the preceding chapter.
tn The purpose clause simply uses the imperfect, \u201cthat I may find.\u201d But since he already has found favor in God\u2019s eyes, he is clearly praying that it be so in the future as well as now.
tn The imperfect tense of the verb \u201cto know\u201d with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): \u201cin order that I may know you.\u201d S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).
tn The verb \u201csee\u201d (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats \u201csee\u201d the way the section opened."}, {"pk": 2827227, "translation": "NET", "book": 2, "chapter": 33, "verse": 14, "text": "And the LORD said, \u201cMy presence will go with you, and I will give you rest.\u201d", "comment": "sn Heb \u201cmy face.\u201d This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The \u201cpresence\u201d probably refers to the angel of the presence or some similar manifestation of God\u2019s leading and caring for his people.
tn Heb \u201cand he said\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn The phrase \u201cwith you\u201d is not in the Hebrew text, but is implied.
sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean \u201csettle them in the land of promise\u201d and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, \u201cLeave me alone\u201d (\u201cgive me rest\u201d), but now he promises to give them rest. The parallelism underscores the great transition through intercession."}, {"pk": 2827228, "translation": "NET", "book": 2, "chapter": 33, "verse": 15, "text": "And Moses said to him, \u201cIf your presence does not go with us, do not take us up from here.", "comment": "tn Heb \u201cand he said\u201d; the referent (Moses) has been specified in the translation for clarity.
tn Heb \u201cfrom this.\u201d
tn \u201cwith us\u201d has been supplied.
tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going."}, {"pk": 2827229, "translation": "NET", "book": 2, "chapter": 33, "verse": 16, "text": "For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?\u201d", "comment": "sn See W. Brueggemann, \u201cThe Crisis and Promise of Presence in Israel,\u201d HBT 1 (1979): 47-86; and N. M. Waldman, \u201cGod\u2019s Ways \u2013 A Comparative Note,\u201d JQR 70 (1979): 67-70."}, {"pk": 2827230, "translation": "NET", "book": 2, "chapter": 33, "verse": 17, "text": "The LORD said to Moses, \u201cI will do this thing also that you have requested, for you have found favor in my sight, and I know you by name.\u201d", "comment": "tn The verb in this place is a preterite with the vav (\u05d5) consecutive, judging from the pointing. It then follows in sequence the verb \u201cyou have found favor,\u201d meaning you stand in that favor, and so it means \u201cI have known you\u201d and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so \u201cI know you.\u201d"}, {"pk": 2827231, "translation": "NET", "book": 2, "chapter": 33, "verse": 18, "text": "And Moses said, \u201cShow me your glory.\u201d", "comment": "sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for \u201cglory\u201d or \u201chonor\u201d; instead they used the pronoun seautou, \u201cyourself\u201d \u2013 show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God\u2019s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God\u2019s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man \u2013 that was its purpose in the world.
tn Heb \u201cand he said\u201d; the referent (Moses) has been specified in the translation for clarity."}, {"pk": 2827232, "translation": "NET", "book": 2, "chapter": 33, "verse": 19, "text": "And the LORD said, \u201cI will make all my goodness pass before your face, and I will proclaim the LORD by name before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.\u201d", "comment": "sn The word \u201cgoodness\u201d refers to the divine appearance in summary fashion.
tn The expression \u201cmake proclamation in the name of Yahweh\u201d (here a perfect tense with vav [\u05d5] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The \u201cname of Yahweh\u201d (rendered \u201cthe name of the Lord\u201d throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.
sn God declares his mercy and grace in similar terms to his earlier self-revelation (\u201cI am that I am\u201d): \u201cI will be gracious to whom I will be gracious.\u201d In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses\u2019 intercession. The two words are at the heart of God\u2019s dealings with people. The first is \u05d7\u05b8\u05e0\u05b7\u05df (khanan, \u201cto be gracious, show favor\u201d). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God\u2019s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is \u05e8\u05b8\u05d7\u05b7\u05dd (rakham), a word that means \u201cshow compassion, tender mercy.\u201d It is a word that is related to the noun \u201cwomb,\u201d the connection being in providing care and protection for that which is helpless and dependent \u2013 a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, \u201cGod\u2019s Use of the Idem per idem to Terminate Debate,\u201d HTR 71 (1978): 193-201; and J. Piper, \u201cProlegomena to Understanding Romans 9:14\u201315: An Interpretation of Exodus 33:19,\u201d JETS 22 (1979): 203-16.
tn Heb \u201cand he said\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2827233, "translation": "NET", "book": 2, "chapter": 33, "verse": 20, "text": "But he added, \u201cYou cannot see my face, for no one can see me and live.\u201d", "comment": "tn In view of the use of the verb \u201ccan, be able to\u201d in the first clause, this imperfect tense is given a potential nuance.
tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to \u201cif a man sees me he does not live\u201d (GKC 498 \u00a7159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5."}, {"pk": 2827234, "translation": "NET", "book": 2, "chapter": 33, "verse": 21, "text": "The LORD said, \u201cHere is a place by me; you will station yourself on a rock.", "comment": "tn The deictic particle is used here simply to call attention to a place of God\u2019s knowing and choosing.
tn Heb \u201cand you will,\u201d or interpretively, \u201cwhere you will.\u201d"}, {"pk": 2827235, "translation": "NET", "book": 2, "chapter": 33, "verse": 22, "text": "When my glory passes by, I will put you in a cleft in the rock and will cover you with my hand while I pass by.", "comment": "sn Note the use in Exod 40:3, \u201cand you will screen the ark with the curtain.\u201d The glory is covered, veiled from being seen.
tn The circumstantial clause is simply, \u201cmy hand [being] over you.\u201d This protecting hand of Yahweh represents a fairly common theme in the Bible.
tn The construction has a preposition with an infinitive construct and a suffix: \u201cwhile [or until] I pass by\u201d (Heb \u201cin the passing by of me\u201d)."}, {"pk": 2827236, "translation": "NET", "book": 2, "chapter": 33, "verse": 23, "text": "Then I will take away my hand, and you will see my back, but my face must not be seen.\u201d", "comment": "tn The plural \u201cmy backs\u201d is according to Gesenius an extension plural (compare \u201cface,\u201d a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 \u00a7124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered \u201cafter effects\u201d of his presence (\u201cExodus,\u201d EBC 2:484). As S. R. Driver says, though, while this may indicate just the \u201cafterglow\u201d that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).
tn The Niphal imperfect could simply be rendered \u201cwill not be seen,\u201d but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: \u201cit must not be seen.\u201d It would also be possible to render it with a potential imperfect tense: \u201cit cannot be seen.\u201d"}, {"pk": 2827237, "translation": "NET", "book": 2, "chapter": 34, "verse": 1, "text": "The LORD said to Moses, \u201cCut out two tablets of stone like the first, and I will write on the tablets the words that were on the first tablets, which you smashed.", "comment": "sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).
tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here. sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command \u2013 if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites\u2019 sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78).
tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb \u201ccut out, chisel, hew,\u201d is the same verb from which the word for a \u201cgraven image\u201d is derived \u2013 \u05e4\u05bc\u05b8\u05e1\u05b7\u05dc (pasal)."}, {"pk": 2827238, "translation": "NET", "book": 2, "chapter": 34, "verse": 2, "text": "Be prepared in the morning, and go up in the morning to Mount Sinai, and station yourself for me there on the top of the mountain.", "comment": "tn The form is a Niphal participle that means \u201cbe prepared, be ready.\u201d This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11\u201315.
sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him."}, {"pk": 2827239, "translation": "NET", "book": 2, "chapter": 34, "verse": 3, "text": "No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain.\u201d"}, {"pk": 2827240, "translation": "NET", "book": 2, "chapter": 34, "verse": 4, "text": "So Moses cut out two tablets of stone like the first; early in the morning he went up to Mount Sinai, just as the LORD had commanded him, and he took in his hand the two tablets of stone.", "comment": "tn The line reads \u201cand Moses got up early in the morning and went up.\u201d These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense.
sn Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.
tn Heb \u201che\u201d; the referent has been specified here and the name \u201cMoses,\u201d which occurs later in this verse, has been replaced with the pronoun (\u201che\u201d), both for stylistic reasons."}, {"pk": 2827241, "translation": "NET", "book": 2, "chapter": 34, "verse": 5, "text": "The LORD descended in the cloud and stood with him there and proclaimed the LORD by name.", "comment": "tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 \u2013 v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5."}, {"pk": 2827242, "translation": "NET", "book": 2, "chapter": 34, "verse": 6, "text": "The LORD passed by before him and proclaimed: \u201cThe LORD, the LORD, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness,", "comment": "tn Here is one of the clearest examples of what it means \u201cto call on the name of the Lord,\u201d as that clause has been translated traditionally (\u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d1\u05b0\u05e9\u05c1\u05b5\u05dd \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, vayyiqra\u2019 v\u00ffshem y\u00ffhvah). It seems more likely that it means \u201cto make proclamation of Yahweh by name.\u201d Yahweh came down and made a proclamation \u2013 and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his \u201cname\u201d means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.
sn These two words (\u201cloyal love\u201d and \u201ctruth\u201d) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means \u201cfaithful covenant love.\u201d Even if they are left separate, they are dual elements of a single quality. The first word is God\u2019s faithful covenant love; the second word is God\u2019s reliability and faithfulness.
sn This is literally \u201clong of anger.\u201d His anger prolongs itself, allowing for people to repent before punishment is inflicted.
tn See Exod 33:19.
sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: \u201cYahweh, He is Yahweh.\u201d In this manner it reflects \u201cI am that I am.\u201d It is impossible to define his name in any other way than to make this affirmation and then show what it means."}, {"pk": 2827243, "translation": "NET", "book": 2, "chapter": 34, "verse": 7, "text": "keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children\u2019s children, to the third and fourth generation.\u201d", "comment": "tn That is, \u201cfor thousands of generations.\u201d
sn As in the ten commandments (20:5\u20136), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God."}, {"pk": 2827244, "translation": "NET", "book": 2, "chapter": 34, "verse": 8, "text": "Moses quickly bowed to the ground and worshiped", "comment": "tn The first two verbs form a hendiadys: \u201che hurried\u2026he bowed,\u201d meaning \u201che quickly bowed down.\u201d"}, {"pk": 2827245, "translation": "NET", "book": 2, "chapter": 34, "verse": 9, "text": "and said, \u201cIf now I have found favor in your sight, O Lord, let my Lord go among us, for we are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.\u201d", "comment": "tn The Hebrew term translated \u201cLord\u201d two times here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201cit is.\u201d Hebrew uses the third person masculine singular pronoun here in agreement with the noun \u201cpeople.\u201d"}, {"pk": 2827246, "translation": "NET", "book": 2, "chapter": 34, "verse": 10, "text": "He said, \u201cSee, I am going to make a covenant before all your people. I will do wonders such as have not been done in all the earth, nor in any nation. All the people among whom you live will see the work of the LORD, for it is a fearful thing that I am doing with you.", "comment": "sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.
tn The verb here is \u05d1\u05bc\u05b8\u05e8\u05b8\u05d0 (bara\u2019, \u201cto create\u201d). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.
tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen."}, {"pk": 2827247, "translation": "NET", "book": 2, "chapter": 34, "verse": 11, "text": "\u201cObey what I am commanding you this day. I am going to drive out before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.", "comment": "tn The covenant duties begin with this command to \u201ckeep well\u201d what is being commanded. The Hebrew expression is \u201ckeep for you\u201d; the preposition and the suffix form the ethical dative, adding strength to the imperative.
tn Again, this is the futur instans use of the participle."}, {"pk": 2827248, "translation": "NET", "book": 2, "chapter": 34, "verse": 12, "text": "Be careful not to make a covenant with the inhabitants of the land where you are going, lest it become a snare among you.", "comment": "sn A snare would be a trap, an allurement to ruin. See Exod 23:33.
tn The exact expression is \u201ctake heed to yourself lest you make.\u201d It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties."}, {"pk": 2827249, "translation": "NET", "book": 2, "chapter": 34, "verse": 13, "text": "Rather you must destroy their altars, smash their images, and cut down their Asherah poles.", "comment": "tn Or \u201cimages of Asherah\u201d; ASV, NASB \u201ctheir Asherim\u201d; NCV \u201ctheir Asherah idols.\u201dsn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4)."}, {"pk": 2827250, "translation": "NET", "book": 2, "chapter": 34, "verse": 14, "text": "For you must not worship any other god, for the LORD, whose name is Jealous, is a jealous God.", "comment": "tn Heb \u201cbow down.\u201d
sn In Exod 20:3 it was \u201cgods.\u201d
sn Here, too, the emphasis on God\u2019s being a jealous God is repeated (see Exod 20:5). The use of \u201cname\u201d here is to stress that this is his nature, his character."}, {"pk": 2827251, "translation": "NET", "book": 2, "chapter": 34, "verse": 15, "text": "Be careful not to make a covenant with the inhabitants of the land, for when they prostitute themselves to their gods and sacrifice to their gods, and someone invites you, you will eat from his sacrifice;", "comment": "tn The sentence begins simply \u201clest you make a covenant\u201d; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.
tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: \u201cTake heed\u2026lest you make a covenant\u2026and then they prostitute themselves\u2026and sacrifice\u2026and invite\u2026and you eat.\u201d The sequence lays out an entire scenario.
tn The verb \u05d6\u05b8\u05e0\u05b8\u05d4 (zanah) means \u201cto play the prostitute; to commit whoredom; to be a harlot\u201d or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a \u201cjealous\u201d or \u201cimpassioned\u201d God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.
tn There is no subject for the verb. It could be rendered \u201cand one invites you,\u201d or it could be made a passive."}, {"pk": 2827252, "translation": "NET", "book": 2, "chapter": 34, "verse": 16, "text": "and you then take his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.", "comment": "tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry."}, {"pk": 2827253, "translation": "NET", "book": 2, "chapter": 34, "verse": 17, "text": "You must not make yourselves molten gods."}, {"pk": 2827254, "translation": "NET", "book": 2, "chapter": 34, "verse": 18, "text": "\u201cYou must keep the Feast of Unleavened Bread. For seven days you must eat bread made without yeast, as I commanded you; do this at the appointed time of the month Abib, for in the month Abib you came out of Egypt.", "comment": "tn The words \u201cdo this\u201d have been supplied.
tn This is an adverbial accusative of time."}, {"pk": 2827255, "translation": "NET", "book": 2, "chapter": 34, "verse": 19, "text": "\u201cEvery firstborn of the womb belongs to me, even every firstborn of your cattle that is a male, whether ox or sheep.", "comment": "tn Heb \u201ceverything that opens the womb.\u201d
tn The verb basically means \u201cthat drops a male.\u201d The verb is feminine, referring to the cattle.
tn Here too: everything that \u201copens [the womb].\u201d"}, {"pk": 2827256, "translation": "NET", "book": 2, "chapter": 34, "verse": 20, "text": "Now the firstling of a donkey you may redeem with a lamb, but if you do not redeem it, then break its neck. You must redeem all the firstborn of your sons. \u201cNo one will appear before me empty-handed.", "comment": "tn The form is the adverb \u201cempty.\u201d
sn See G. Brin, \u201cThe Firstling of Unclean Animals,\u201d JQR 68 (1971): 1-15.
tn Heb \u201cand the one that opens [the womb of] the donkey.\u201d"}, {"pk": 2827257, "translation": "NET", "book": 2, "chapter": 34, "verse": 21, "text": "\u201cOn six days you may labor, but on the seventh day you must rest; even at the time of plowing and of harvest you are to rest.", "comment": "tn The imperfect tense expresses injunction or instruction.
tn This is an adverbial accusative of time.
sn See M. Dahood, \u201cVocative lamed in Exodus 2,4 and Merismus in 34,21,\u201d Bib 62 (1981): 413-15.
tn Or \u201ccease\u201d (i.e., from the labors)."}, {"pk": 2827258, "translation": "NET", "book": 2, "chapter": 34, "verse": 22, "text": "\u201cYou must observe the Feast of Weeks \u2014 the firstfruits of the harvest of wheat \u2014 and the Feast of Ingathering at the end of the year.", "comment": "tn The imperfect tense means \u201cyou will do\u201d; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.
tn The expression is \u201cthe turn of the year,\u201d which is parallel to \u201cthe going out of the year,\u201d and means the end of the agricultural season."}, {"pk": 2827259, "translation": "NET", "book": 2, "chapter": 34, "verse": 23, "text": "At three times in the year all your men must appear before the Lord GOD, the God of Israel.", "comment": "tn Heb \u201call your males.\u201d
tn Here the divine name reads in Hebrew \u05d4\u05b8\u05d0\u05b8\u05d3\u05b9\u05df \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (ha\u2019adon y\u00ffhvah), which if rendered according to the traditional scheme of \u201cLord\u201d for \u201cYahweh\u201d would result in \u201cLord Lord.\u201d A number of English versions therefore render this phrase \u201cLord God,\u201d and that convention has been followed here.sn The title \u201cLord\u201d is included here before the divine name (translated \u201cGod\u201d here; see Exod 23:17), perhaps to form a contrast with Baal (which means \u201clord\u201d as well) and to show the sovereignty of Yahweh. But the distinct designation \u201cthe God of Israel\u201d is certainly the point of the renewed covenant relationship.
tn \u201cThree times\u201d is an adverbial accusative."}, {"pk": 2827260, "translation": "NET", "book": 2, "chapter": 34, "verse": 24, "text": "For I will drive out the nations before you and enlarge your borders; no one will covet your land when you go up to appear before the LORD your God three times in the year.", "comment": "tn The verb is a Hiphil imperfect of \u05d9\u05b8\u05e8\u05b7\u05e9\u05c1 (yarash), which means \u201cto possess.\u201d In the causative stem it can mean \u201cdispossess\u201d or \u201cdrive out.\u201d
tn The expression \u201cthree times\u201d is an adverbial accusative of time.
tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.
sn The verb \u201ccovet\u201d means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it)."}, {"pk": 2827261, "translation": "NET", "book": 2, "chapter": 34, "verse": 25, "text": "\u201cYou must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning.", "comment": "sn See M. Haran, \u201cThe Passover Sacrifice,\u201d Studies in the Religion of Ancient Israel (VTSup), 86-116."}, {"pk": 2827262, "translation": "NET", "book": 2, "chapter": 34, "verse": 26, "text": "\u201cThe first of the firstfruits of your soil you must bring to the house of the LORD your God. You must not cook a young goat in its mother\u2019s milk.\u201d", "comment": "sn See the note on this same command in 23:19."}, {"pk": 2827263, "translation": "NET", "book": 2, "chapter": 34, "verse": 27, "text": "The LORD said to Moses, \u201cWrite down these words, for in accordance with these words I have made a covenant with you and with Israel.\u201d", "comment": "tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb."}, {"pk": 2827264, "translation": "NET", "book": 2, "chapter": 34, "verse": 28, "text": "So he was there with the LORD forty days and forty nights; he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments.", "comment": "tn Heb \u201cthe ten words,\u201d though \u201ccommandments\u201d is traditional.
tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain."}, {"pk": 2827265, "translation": "NET", "book": 2, "chapter": 34, "verse": 29, "text": "Now when Moses came down from Mount Sinai with the two tablets of the testimony in his hand \u2014 when he came down from the mountain, Moses did not know that the skin of his face shone while he talked with him.", "comment": "tn Heb \u201cand Moses.\u201d
sn Now, at the culmination of the renewing of the covenant, comes the account of Moses\u2019 shining face. It is important to read this in its context first, holding off on the connection to Paul\u2019s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses\u2019 shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the Lord is reflected differently today, but nonetheless reflected. II. The glory of Yahweh authenticates the message (31-32). III. The authentication of the message must be used cautiously with the weak and immature (33-35).
tn The temporal clause is composed of the temporal indicator (\u201cand it happened\u201d), followed by the temporal preposition, infinitive construct, and subjective genitive (\u201cMoses\u201d).
tn The second clause begins with \u201cand/now\u201d; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.
tn Heb \u201cin the hand of Moses.\u201d
tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.
tn The word \u05e7\u05b8\u05e8\u05b7\u05df (qaran) is derived from the noun \u05e7\u05b6\u05e8\u05b6\u05df (qeren) in the sense of a \u201cray of light\u201d (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses\u2019 face (see U. Cassuto, Exodus, 449)."}, {"pk": 2827266, "translation": "NET", "book": 2, "chapter": 34, "verse": 30, "text": "When Aaron and all the Israelites saw Moses, the skin of his face shone; and they were afraid to approach him.", "comment": "tn This clause is introduced by the deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh); it has the force of pointing to something surprising or sudden."}, {"pk": 2827267, "translation": "NET", "book": 2, "chapter": 34, "verse": 31, "text": "But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them."}, {"pk": 2827268, "translation": "NET", "book": 2, "chapter": 34, "verse": 32, "text": "After this all the Israelites approached, and he commanded them all that the LORD had spoken to him on Mount Sinai."}, {"pk": 2827269, "translation": "NET", "book": 2, "chapter": 34, "verse": 33, "text": "When Moses finished speaking with them, he would put a veil on his face.", "comment": "tn Heb \u201cand Moses finished\u201d; the clause is subordinated as a temporal clause to the next clause.
tn The Piel infinitive construct is the object of the preposition; the whole phrase serves as the direct object of the verb \u201cfinished.\u201d
tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly."}, {"pk": 2827270, "translation": "NET", "book": 2, "chapter": 34, "verse": 34, "text": "But when Moses went in before the LORD to speak with him, he would remove the veil until he came out. Then he would come out and tell the Israelites what he had been commanded.", "comment": "tn The temporal clause begins with the temporal preposition \u201cuntil,\u201d followed by an infinitive construct with the suffixed subjective genitive.
tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.
tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: \u201cand in the going in of Moses.\u201d"}, {"pk": 2827271, "translation": "NET", "book": 2, "chapter": 34, "verse": 35, "text": "When the Israelites would see the face of Moses, that the skin of Moses\u2019 face shone, Moses would put the veil on his face again, until he went in to speak with the LORD.", "comment": "tn Heb \u201cwith him\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Now the perfect tense with vav consecutive is subordinated to the next clause, \u201cMoses returned the veil\u2026.\u201d
tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw."}, {"pk": 2827272, "translation": "NET", "book": 2, "chapter": 35, "verse": 1, "text": "Moses assembled the whole community of the Israelites and said to them, \u201cThese are the things that the LORD has commanded you to do.", "comment": "tn Heb \u201cto do them\u201d; this is somewhat redundant in English and has been simplified in the translation."}, {"pk": 2827273, "translation": "NET", "book": 2, "chapter": 35, "verse": 2, "text": "In six days work may be done, but on the seventh day there must be a holy day for you, a Sabbath of complete rest to the LORD. Anyone who does work on it will be put to death.", "comment": "tn This is an adverbial accusative of time.
sn See on this H. Routtenberg, \u201cThe Laws of the Sabbath: Biblical Sources,\u201d Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, \u201cThe Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,\u201d ZAW 92 (1980): 32-43.
tn The word is \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 (qodesh, \u201choliness\u201d). S. R. Driver suggests that the word was transposed, and the line should read: \u201ca sabbath of entire rest, holy to Jehovah\u201d (Exodus, 379). But the word may simply be taken as a substitution for \u201choly day.\u201d"}, {"pk": 2827274, "translation": "NET", "book": 2, "chapter": 35, "verse": 3, "text": "You must not kindle a fire in any of your homes on the Sabbath day.\u201d", "comment": "sn Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, \u201cThe Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,\u201d VT 28 (1978): 301-17.
sn The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1\u201311) prior to the Sabbath laws (31:12\u201318) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1\u20133) before the filling of the Spirit material (35:4\u201336:7).
tn Heb \u201cdwelling places\u201d; KJV, ASV \u201chabitations.\u201d"}, {"pk": 2827275, "translation": "NET", "book": 2, "chapter": 35, "verse": 4, "text": "Moses spoke to the whole community of the Israelites, \u201cThis is the word that the LORD has commanded:", "comment": "sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1\u201311. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4\u201319); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20\u201329); the next section tells how God set some apart with special gifts (35:30\u201335), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1\u20137)."}, {"pk": 2827276, "translation": "NET", "book": 2, "chapter": 35, "verse": 5, "text": "\u2018Take an offering for the LORD. Let everyone who has a willing heart bring an offering to the LORD: gold, silver, bronze,", "comment": "tn \u201cHeart\u201d is a genitive of specification, clarifying in what way they might be \u201cwilling.\u201d The heart refers to their will, their choices.
tn Heb \u201cfrom with you.\u201d
tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: \u201clet him bring it, an offering.\u201d
tn The phrase is literally \u201cthe offering of Yahweh\u201d; it could be a simple possessive, \u201cYahweh\u2019s offering,\u201d but a genitive that indicates the indirect object is more appropriate."}, {"pk": 2827277, "translation": "NET", "book": 2, "chapter": 35, "verse": 6, "text": "blue, purple, and scarlet yarn, fine linen, goat\u2019s hair,"}, {"pk": 2827278, "translation": "NET", "book": 2, "chapter": 35, "verse": 7, "text": "ram skins dyed red, fine leather, acacia wood,", "comment": "tn See the note on this phrase in Exod 25:5."}, {"pk": 2827279, "translation": "NET", "book": 2, "chapter": 35, "verse": 8, "text": "olive oil for the light, spices for the anointing oil and for the fragrant incense,"}, {"pk": 2827280, "translation": "NET", "book": 2, "chapter": 35, "verse": 9, "text": "onyx stones, and other gems for mounting on the ephod and the breastpiece.", "comment": "tn Heb \u201cand stones.\u201d
tn Heb \u201cfilling.\u201d"}, {"pk": 2827281, "translation": "NET", "book": 2, "chapter": 35, "verse": 10, "text": "Every skilled person among you is to come and make all that the LORD has commanded:", "comment": "tn Heb \u201cwise of heart\u201d; here also \u201cheart\u201d would be a genitive of specification, showing that there were those who could make skillful decisions."}, {"pk": 2827282, "translation": "NET", "book": 2, "chapter": 35, "verse": 11, "text": "the tabernacle with its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases;", "comment": "tn In Hebrew style all these items are typically connected with a vav (\u05d5) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this."}, {"pk": 2827283, "translation": "NET", "book": 2, "chapter": 35, "verse": 12, "text": "the ark, with its poles, the atonement lid, and the special curtain that conceals it;"}, {"pk": 2827284, "translation": "NET", "book": 2, "chapter": 35, "verse": 13, "text": "the table with its poles and all its vessels, and the Bread of the Presence;"}, {"pk": 2827285, "translation": "NET", "book": 2, "chapter": 35, "verse": 14, "text": "the lampstand for the light and its accessories, its lamps, and oil for the light;", "comment": "tn \u201cfor\u201d has been supplied."}, {"pk": 2827286, "translation": "NET", "book": 2, "chapter": 35, "verse": 15, "text": "and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle;"}, {"pk": 2827287, "translation": "NET", "book": 2, "chapter": 35, "verse": 16, "text": "the altar for the burnt offering with its bronze grating that is on it, its poles, and all its utensils; the large basin and its pedestal;"}, {"pk": 2827288, "translation": "NET", "book": 2, "chapter": 35, "verse": 17, "text": "the hangings of the courtyard, its posts and its bases, and the curtain for the gateway to the courtyard;"}, {"pk": 2827289, "translation": "NET", "book": 2, "chapter": 35, "verse": 18, "text": "tent pegs for the tabernacle and tent pegs for the courtyard and their ropes;"}, {"pk": 2827290, "translation": "NET", "book": 2, "chapter": 35, "verse": 19, "text": "the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.\u201d"}, {"pk": 2827291, "translation": "NET", "book": 2, "chapter": 35, "verse": 20, "text": "So the whole community of the Israelites went out from the presence of Moses."}, {"pk": 2827292, "translation": "NET", "book": 2, "chapter": 35, "verse": 21, "text": "Everyone whose heart stirred him to action and everyone whose spirit was willing came and brought the offering for the LORD for the work of the tent of meeting, for all its service, and for the holy garments.", "comment": "tn The verb means \u201clift up, bear, carry.\u201d Here the subject is \u201cheart\u201d or will, and so the expression describes one moved within to act.
tn Heb \u201cman.\u201d
tn Literally \u201cthe garments of holiness,\u201d the genitive is the attributive genitive, marking out what type of garments these were.
tn Heb \u201chis spirit made him willing.\u201d The verb is used in Scripture for the freewill offering that people brought (Lev 7)."}, {"pk": 2827293, "translation": "NET", "book": 2, "chapter": 35, "verse": 22, "text": "They came, men and women alike, all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, and everyone came who waved a wave offering of gold to the LORD.", "comment": "tn The expression in Hebrew is \u201cmen on/after the women,\u201d meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).
tn The verb could be translated \u201coffered,\u201d but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word \u201ccame\u201d is supplied from v. 21 and v. 22.
tn Heb \u201call gold utensils.\u201d"}, {"pk": 2827294, "translation": "NET", "book": 2, "chapter": 35, "verse": 23, "text": "Everyone who had blue, purple, or scarlet yarn, fine linen, goats\u2019 hair, ram skins dyed red, or fine leather brought them.", "comment": "tn The conjunction in this verse is translated \u201cor\u201d because the sentence does not intend to say that each person had all these things. They brought what they had.
tn See the note on this phrase in Exod 25:5.
tn Here \u201cthem\u201d has been supplied.
tn The text uses a relative clause with a resumptive pronoun for this: \u201cwho was found with him,\u201d meaning \u201cwith whom was found.\u201d"}, {"pk": 2827295, "translation": "NET", "book": 2, "chapter": 35, "verse": 24, "text": "Everyone making an offering of silver or bronze brought it as an offering to the LORD, and everyone who had acacia wood for any work of the service brought it.", "comment": "sn U. Cassuto notes that the expression \u201cwith whom was found\u201d does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.
tn Here \u201cit\u201d has been supplied.
tn This translation takes \u201coffering\u201d as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said."}, {"pk": 2827296, "translation": "NET", "book": 2, "chapter": 35, "verse": 25, "text": "Every woman who was skilled spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen,", "comment": "tn Heb \u201cwisdom of heart,\u201d which means that they were skilled and could make all the right choices about the work."}, {"pk": 2827297, "translation": "NET", "book": 2, "chapter": 35, "verse": 26, "text": "and all the women whose heart stirred them to action and who were skilled spun goats\u2019 hair.", "comment": "tn The text simply uses a prepositional phrase, \u201cwith/in wisdom.\u201d It seems to be qualifying \u201cthe women\u201d as the relative clause is."}, {"pk": 2827298, "translation": "NET", "book": 2, "chapter": 35, "verse": 27, "text": "The leaders brought onyx stones and other gems to be mounted for the ephod and the breastpiece,", "comment": "tn Heb \u201cand stones of the filling.\u201d"}, {"pk": 2827299, "translation": "NET", "book": 2, "chapter": 35, "verse": 28, "text": "and spices and olive oil for the light, for the anointing oil, and for the fragrant incense."}, {"pk": 2827300, "translation": "NET", "book": 2, "chapter": 35, "verse": 29, "text": "The Israelites brought a freewill offering to the LORD, every man and woman whose heart was willing to bring materials for all the work that the LORD through Moses had commanded them to do.", "comment": "tn Here \u201cthem\u201d has been supplied.
tn Heb \u201cby the hand of.\u201d"}, {"pk": 2827301, "translation": "NET", "book": 2, "chapter": 35, "verse": 30, "text": "Moses said to the Israelites, \u201cSee, the LORD has chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah.", "comment": "tn Heb \u201ccalled by name\u201d (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3\u20134."}, {"pk": 2827302, "translation": "NET", "book": 2, "chapter": 35, "verse": 31, "text": "He has filled him with the Spirit of God \u2014 with skill, with understanding, with knowledge, and in all kinds of work,"}, {"pk": 2827303, "translation": "NET", "book": 2, "chapter": 35, "verse": 32, "text": "to design artistic designs, to work in gold, in silver, and in bronze,"}, {"pk": 2827304, "translation": "NET", "book": 2, "chapter": 35, "verse": 33, "text": "and in cutting stones for their setting, and in cutting wood, to do work in every artistic craft.", "comment": "tn Heb \u201cin every work of thought,\u201d meaning, every work that required the implementation of design or plan.
tn Heb \u201cto set.\u201d"}, {"pk": 2827305, "translation": "NET", "book": 2, "chapter": 35, "verse": 34, "text": "And he has put it in his heart to teach, he and Oholiab son of Ahisamach, of the tribe of Dan.", "comment": "sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct \u201cto teach\u201d is related to the word Torah, \u201cinstruction, guide, law.\u201d They will be able to direct others in the work."}, {"pk": 2827306, "translation": "NET", "book": 2, "chapter": 35, "verse": 35, "text": "He has filled them with skill to do all kinds of work as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are craftsmen in all the work and artistic designers.", "comment": "tn Heb \u201cdoers of all work.\u201d
tn The expression \u201cwisdom of heart,\u201d or \u201cwisdom in heart,\u201d means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.
tn The expression \u201call the work\u201d means \u201call kinds of work.\u201d
tn Here \u201cThey are\u201d has been supplied.
tn Heb \u201cdesigners of designs.\u201d"}, {"pk": 2827307, "translation": "NET", "book": 2, "chapter": 36, "verse": 1, "text": "So Bezalel and Oholiab and every skilled person in whom the LORD has put skill and ability to know how to do all the work for the service of the sanctuary are to do the work according to all that the LORD has commanded.\u201d", "comment": "tn Heb \u201cunderstanding, discernment.\u201d
tn The first word of the verse is a perfect tense with vav (\u05d5) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.
tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God\u2019s giving wisdom and understanding to these folk.
tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as \u201cthe holy task\u201d or \u201cthe sacred task\u201d (Exodus, 1019). The NIV makes it \u201cconstructing,\u201d so read \u201cthe work of constructing the sanctuary.\u201d
tn Heb \u201cwise of [in] heart.\u201d
tn Heb \u201cwisdom.\u201d"}, {"pk": 2827308, "translation": "NET", "book": 2, "chapter": 36, "verse": 2, "text": "Moses summoned Bezalel and Oholiab and every skilled person in whom the LORD had put skill \u2014 everyone whose heart stirred him to volunteer to do the work,", "comment": "tn Or \u201cwhose heart was willing.\u201d
tn The verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019) plus the preposition \u201cto\u201d \u2013 \u201cto call to\u201d someone means \u201cto summon\u201d that person.
tn Here there is a slight change: \u201cin whose heart Yahweh had put skill.\u201d
sn The verb means more than \u201capproach\u201d or \u201cdraw near\u201d; \u05e7\u05b8\u05e8\u05b7\u05d1 (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time."}, {"pk": 2827309, "translation": "NET", "book": 2, "chapter": 36, "verse": 3, "text": "and they received from Moses all the offerings the Israelites had brought to do the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning.", "comment": "tn Heb \u201cin the morning, in the morning.\u201d
tn In the Hebrew text the infinitive \u201cto do it\u201d comes after \u201csanctuary\u201d; it makes a smoother rendering in English to move it forward, rather than reading \u201cbrought for the work.\u201d"}, {"pk": 2827310, "translation": "NET", "book": 2, "chapter": 36, "verse": 4, "text": "So all the skilled people who were doing all the work on the sanctuary came from the work they were doing", "comment": "tn Heb \u201ca man, a man from his work\u201d; or \u201ceach one from his work.\u201d"}, {"pk": 2827311, "translation": "NET", "book": 2, "chapter": 36, "verse": 5, "text": "and told Moses, \u201cThe people are bringing much more than is needed for the completion of the work which the LORD commanded us to do!\u201d", "comment": "tn Heb \u201cfor the service\u201d (so KJV, ASV).
tn The construction uses the verbal hendiadys: \u05de\u05b7\u05e8\u05b0\u05d1\u05bc\u05b4\u05d9\u05dd \u05dc\u05b0\u05d4\u05b8\u05d1\u05b4\u05d9\u05d0 (marbim l\u00ffhavi\u2019) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, \u201cthey multiply\u2026to bring,\u201d meaning, \u201cthey bring more\u201d than is needed.
tn The last clause is merely the infinitive with an object \u2013 \u201cto do it.\u201d It clearly means the skilled workers are to do it."}, {"pk": 2827312, "translation": "NET", "book": 2, "chapter": 36, "verse": 6, "text": "Moses instructed them to take his message throughout the camp, saying, \u201cLet no man or woman do any more work for the offering for the sanctuary.\u201d So the people were restrained from bringing any more.", "comment": "tn The verse simply reads, \u201cand Moses commanded and they caused [a voice] to cross over in the camp.\u201d The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).
tn The verse ends with the infinitive serving as the object of the preposition: \u201cfrom bringing.\u201d
tn Heb \u201cvoice.\u201d"}, {"pk": 2827313, "translation": "NET", "book": 2, "chapter": 36, "verse": 7, "text": "Now the materials were more than enough for them to do all the work.", "comment": "tn This part of the sentence comes from the final verb, the Hiphil infinitive \u2013 leave over, meaning, have more than enough (see BDB 451 s.v. \u05d9\u05b8\u05ea\u05b7\u05e8).
tn Heb \u201cfor all the work, to do it.\u201dsn This lengthy section (35:1\u201336:7) forms one of the most remarkable sections in the book. Here there is a mixture of God\u2019s preparation of people to do the work and their willingness to give and to serve. It not only provides insight into this renewed community of believers, but it also provides a timeless message for the church. The point is clear enough: In response to God\u2019s commission, and inspired by God\u2019s Spirit, the faithful and willing people rally to support and participate in the Lord\u2019s work."}, {"pk": 2827314, "translation": "NET", "book": 2, "chapter": 36, "verse": 8, "text": "All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer."}, {"pk": 2827315, "translation": "NET", "book": 2, "chapter": 36, "verse": 9, "text": "The length of one curtain was forty-two feet, and the width of one curtain was six feet \u2014 the same size for each of the curtains."}, {"pk": 2827316, "translation": "NET", "book": 2, "chapter": 36, "verse": 10, "text": "He joined five of the curtains to one another, and the other five curtains he joined to one another.", "comment": "tn The words \u201cthe other\u201d have been supplied.
tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: \u201cthey joined.\u201d"}, {"pk": 2827317, "translation": "NET", "book": 2, "chapter": 36, "verse": 11, "text": "He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set."}, {"pk": 2827318, "translation": "NET", "book": 2, "chapter": 36, "verse": 12, "text": "He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another."}, {"pk": 2827319, "translation": "NET", "book": 2, "chapter": 36, "verse": 13, "text": "He made fifty gold clasps and joined the curtains together to one another with the clasps, so that the tabernacle was a unit.", "comment": "tn Heb \u201cone.\u201d"}, {"pk": 2827320, "translation": "NET", "book": 2, "chapter": 36, "verse": 14, "text": "He made curtains of goats\u2019 hair for a tent over the tabernacle; he made eleven curtains.", "comment": "tn Heb \u201celeven curtains he made them.\u201d"}, {"pk": 2827321, "translation": "NET", "book": 2, "chapter": 36, "verse": 15, "text": "The length of one curtain was forty-five feet, and the width of one curtain was six feet \u2014 one size for all eleven curtains."}, {"pk": 2827322, "translation": "NET", "book": 2, "chapter": 36, "verse": 16, "text": "He joined five curtains by themselves and six curtains by themselves."}, {"pk": 2827323, "translation": "NET", "book": 2, "chapter": 36, "verse": 17, "text": "He made fifty loops along the edge of the end curtain in the first set and fifty loops along the edge of the curtain that joined the second set."}, {"pk": 2827324, "translation": "NET", "book": 2, "chapter": 36, "verse": 18, "text": "He made fifty bronze clasps to join the tent together so that it might be a unit.", "comment": "tn The construction uses the infinitive construct from the verb \u201cto be\u201d to express this purpose clause: \u201cto be one,\u201d or, \u201cso that it might be a unit.\u201d"}, {"pk": 2827325, "translation": "NET", "book": 2, "chapter": 36, "verse": 19, "text": "He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather.", "comment": "tn See the note on this phrase in Exod 25:5."}, {"pk": 2827326, "translation": "NET", "book": 2, "chapter": 36, "verse": 20, "text": "He made the frames for the tabernacle of acacia wood as uprights.", "comment": "tn The plural participle \u201cstanding\u201d refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
tn \u201cWood\u201d is an adverbial accusative.
tn There is debate whether the word \u05d4\u05b7\u05e7\u05bc\u05b0\u05e8\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (haqq\u00ffrashim) means \u201cboards\u201d or \u201cframes\u201d or \u201cplanks\u201d (see Ezek 27:6) or \u201cbeams,\u201d given the size of them. The literature on this includes M. Haran, \u201cThe Priestly Image of the Tabernacle,\u201d HUCA 36 (1965): 192; B. A. Levine, \u201cThe Description of the Tabernacle Texts of the Pentateuch,\u201d JAOS 85 (1965): 307-18; J. Morgenstern, \u201cThe Ark, the Ephod, and the Tent,\u201d HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52."}, {"pk": 2827327, "translation": "NET", "book": 2, "chapter": 36, "verse": 21, "text": "The length of each frame was fifteen feet, the width of each frame was two and a quarter feet,", "comment": "tn Heb \u201cthe one.\u201d
tn Heb \u201cthe frame.\u201d"}, {"pk": 2827328, "translation": "NET", "book": 2, "chapter": 36, "verse": 22, "text": "with two projections per frame parallel one to another. He made all the frames of the tabernacle in this way.", "comment": "tn Heb \u201ctwo hands to the one frame.\u201d
tn Heb \u201cjoined one to one.\u201d"}, {"pk": 2827329, "translation": "NET", "book": 2, "chapter": 36, "verse": 23, "text": "So he made frames for the tabernacle: twenty frames for the south side."}, {"pk": 2827330, "translation": "NET", "book": 2, "chapter": 36, "verse": 24, "text": "He made forty silver bases under the twenty frames \u2014 two bases under the first frame for its two projections, and likewise two bases under the next frame for its two projections,", "comment": "tn The clause is repeated to show the distributive sense; it literally says, \u201cand two bases under the one frame for its two projections.\u201d"}, {"pk": 2827331, "translation": "NET", "book": 2, "chapter": 36, "verse": 25, "text": "and for the second side of the tabernacle, the north side, he made twenty frames"}, {"pk": 2827332, "translation": "NET", "book": 2, "chapter": 36, "verse": 26, "text": "and their forty silver bases, two bases under the first frame and two bases under the next frame.", "comment": "tn Heb \u201cunder the one frame\u201d again."}, {"pk": 2827333, "translation": "NET", "book": 2, "chapter": 36, "verse": 27, "text": "And for the back of the tabernacle on the west he made six frames."}, {"pk": 2827334, "translation": "NET", "book": 2, "chapter": 36, "verse": 28, "text": "He made two frames for the corners of the tabernacle on the back."}, {"pk": 2827335, "translation": "NET", "book": 2, "chapter": 36, "verse": 29, "text": "At the two corners they were doubled at the lower end and finished together at the top in one ring. So he did for both.", "comment": "tn This is the last phrase of the verse, moved forward for clarity.
tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc (yihyu), which has to be taken here as a preterite without the consecutive vav (\u05d5). The predicate \u201cfinished\u201d or \u201ccompleted\u201d is the word \u05ea\u05bc\u05b8\u05de\u05bc\u05b4\u05d9\u05dd (tammim); it normally means \u201ccomplete, sound, whole,\u201d and related words describe the sacrifices as without blemish."}, {"pk": 2827336, "translation": "NET", "book": 2, "chapter": 36, "verse": 30, "text": "So there were eight frames and their silver bases, sixteen bases, two bases under each frame."}, {"pk": 2827337, "translation": "NET", "book": 2, "chapter": 36, "verse": 31, "text": "He made bars of acacia wood, five for the frames on one side of the tabernacle"}, {"pk": 2827338, "translation": "NET", "book": 2, "chapter": 36, "verse": 32, "text": "and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west."}, {"pk": 2827339, "translation": "NET", "book": 2, "chapter": 36, "verse": 33, "text": "He made the middle bar to reach from end to end in the center of the frames."}, {"pk": 2827340, "translation": "NET", "book": 2, "chapter": 36, "verse": 34, "text": "He overlaid the frames with gold and made their rings of gold to provide places for the bars, and he overlaid the bars with gold.", "comment": "tn Literally \u201chouses\u201d; i.e., places to hold the bars."}, {"pk": 2827341, "translation": "NET", "book": 2, "chapter": 36, "verse": 35, "text": "He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made it with cherubim, the work of an artistic designer.", "comment": "tn The verb is simply \u201che made\u201d but as in Exod 26:31 it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain."}, {"pk": 2827342, "translation": "NET", "book": 2, "chapter": 36, "verse": 36, "text": "He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, and he cast for them four silver bases.", "comment": "tn Heb \u201cand their hooks gold.\u201d"}, {"pk": 2827343, "translation": "NET", "book": 2, "chapter": 36, "verse": 37, "text": "He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer,"}, {"pk": 2827344, "translation": "NET", "book": 2, "chapter": 36, "verse": 38, "text": "and its five posts and their hooks. He overlaid their tops and their bands with gold, but their five bases were bronze.", "comment": "tn The word is \u201ctheir heads\u201d; technically it would be \u201ctheir capitals\u201d (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).
sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23."}, {"pk": 2827345, "translation": "NET", "book": 2, "chapter": 37, "verse": 1, "text": "Bezalel made the ark of acacia wood; its length was three feet nine inches, its width two feet three inches, and its height two feet three inches."}, {"pk": 2827346, "translation": "NET", "book": 2, "chapter": 37, "verse": 2, "text": "He overlaid it with pure gold, inside and out, and he made a surrounding border of gold for it.", "comment": "tn Or \u201cmolding.\u201d"}, {"pk": 2827347, "translation": "NET", "book": 2, "chapter": 37, "verse": 3, "text": "He cast four gold rings for it that he put on its four feet, with two rings on one side and two rings on the other side.", "comment": "tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.
tn \u201cthat he put\u201d has been supplied."}, {"pk": 2827348, "translation": "NET", "book": 2, "chapter": 37, "verse": 4, "text": "He made poles of acacia wood, overlaid them with gold,"}, {"pk": 2827349, "translation": "NET", "book": 2, "chapter": 37, "verse": 5, "text": "and put the poles into the rings on the sides of the ark in order to carry the ark."}, {"pk": 2827350, "translation": "NET", "book": 2, "chapter": 37, "verse": 6, "text": "He made an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches.", "comment": "tn Heb \u201cand he made.\u201d"}, {"pk": 2827351, "translation": "NET", "book": 2, "chapter": 37, "verse": 7, "text": "He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid,"}, {"pk": 2827352, "translation": "NET", "book": 2, "chapter": 37, "verse": 8, "text": "one cherub on one end and one cherub on the other end. He made the cherubim from the atonement lid on its two ends.", "comment": "tn The repetition of the expression indicates it has the distributive sense.
tn Heb \u201cfrom/at [the] end, from this.\u201d"}, {"pk": 2827353, "translation": "NET", "book": 2, "chapter": 37, "verse": 9, "text": "The cherubim were spreading their wings upward, overshadowing the atonement lid with their wings. The cherubim faced each other, looking toward the atonement lid.", "comment": "tn The construction is a participle in construct followed by the genitive \u201cwings\u201d \u2013 \u201cspreaders of wings.\u201d
tn Heb \u201cto the atonement lid were the faces of the cherubim.\u201d
tn Heb \u201cand their faces a man to his brother.\u201d
tn \u201cThe cherubim\u201d has been placed here instead of in the second clause to produce a smoother translation."}, {"pk": 2827354, "translation": "NET", "book": 2, "chapter": 37, "verse": 10, "text": "He made the table of acacia wood; its length was three feet, its width one foot six inches, and its height two feet three inches."}, {"pk": 2827355, "translation": "NET", "book": 2, "chapter": 37, "verse": 11, "text": "He overlaid it with pure gold, and he made a surrounding border of gold for it."}, {"pk": 2827356, "translation": "NET", "book": 2, "chapter": 37, "verse": 12, "text": "He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame."}, {"pk": 2827357, "translation": "NET", "book": 2, "chapter": 37, "verse": 13, "text": "He cast four gold rings for it and attached the rings at the four corners where its four legs were."}, {"pk": 2827358, "translation": "NET", "book": 2, "chapter": 37, "verse": 14, "text": "The rings were close to the frame to provide places for the poles to carry the table."}, {"pk": 2827359, "translation": "NET", "book": 2, "chapter": 37, "verse": 15, "text": "He made the poles of acacia wood and overlaid them with gold, to carry the table."}, {"pk": 2827360, "translation": "NET", "book": 2, "chapter": 37, "verse": 16, "text": "He made the vessels which were on the table out of pure gold, its plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.", "comment": "tn The suffixes on these could also indicate the indirect object (see Exod 25:29)."}, {"pk": 2827361, "translation": "NET", "book": 2, "chapter": 37, "verse": 17, "text": "He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece.", "comment": "tn Heb \u201cfrom it\u201d; the referent (\u201cthe same piece\u201d of wrought metal) has been specified in the translation for clarity."}, {"pk": 2827362, "translation": "NET", "book": 2, "chapter": 37, "verse": 18, "text": "Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it."}, {"pk": 2827363, "translation": "NET", "book": 2, "chapter": 37, "verse": 19, "text": "Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next branch, and the same for the six branches that were extending from the lampstand.", "comment": "tn Heb \u201cthe one branch.\u201d But the repetition of \u201cone\u2026one\u201d means here one after another, or the \u201cfirst\u201d and then the \u201cnext.\u201d
tn Heb \u201cthus for six branches\u2026.\u201d"}, {"pk": 2827364, "translation": "NET", "book": 2, "chapter": 37, "verse": 20, "text": "On the lampstand there were four cups shaped like almond flowers with buds and blossoms,"}, {"pk": 2827365, "translation": "NET", "book": 2, "chapter": 37, "verse": 21, "text": "with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it.", "comment": "tn As in Exod 26:35, the translation of \u201cfirst\u201d and \u201cnext\u201d and \u201cthird\u201d is interpretive, because the text simply says \u201cunder two branches\u201d in each of three places."}, {"pk": 2827366, "translation": "NET", "book": 2, "chapter": 37, "verse": 22, "text": "Their buds and their branches were of one piece; all of it was one hammered piece of pure gold.", "comment": "tn Heb \u201cwere from it.\u201d"}, {"pk": 2827367, "translation": "NET", "book": 2, "chapter": 37, "verse": 23, "text": "He made its seven lamps, its trimmers, and its trays of pure gold."}, {"pk": 2827368, "translation": "NET", "book": 2, "chapter": 37, "verse": 24, "text": "He made the lampstand and all its accessories with seventy-five pounds of pure gold.", "comment": "tn Heb \u201cit\u201d; the referent (the lampstand) has been specified in the translation for clarity."}, {"pk": 2827369, "translation": "NET", "book": 2, "chapter": 37, "verse": 25, "text": "He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half \u2014 a square \u2014 and its height was three feet. Its horns were of one piece with it.", "comment": "tn Heb \u201cfrom it were its horns,\u201d meaning that they were made from the same piece."}, {"pk": 2827370, "translation": "NET", "book": 2, "chapter": 37, "verse": 26, "text": "He overlaid it with pure gold \u2014 its top, its four walls, and its horns \u2014 and he made a surrounding border of gold for it.", "comment": "tn Heb \u201cand he made for it border gold around.\u201d
tn Heb \u201croof.\u201d
tn Heb \u201cits walls around.\u201d"}, {"pk": 2827371, "translation": "NET", "book": 2, "chapter": 37, "verse": 27, "text": "He also made two gold rings for it under its border, on its two sides, on opposite sides, as places for poles to carry it with.", "comment": "tn Heb \u201cand he made.\u201d
sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.
tn Heb \u201cfor houses.\u201d"}, {"pk": 2827372, "translation": "NET", "book": 2, "chapter": 37, "verse": 28, "text": "He made the poles of acacia wood and overlaid them with gold."}, {"pk": 2827373, "translation": "NET", "book": 2, "chapter": 37, "verse": 29, "text": "He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer."}, {"pk": 2827374, "translation": "NET", "book": 2, "chapter": 38, "verse": 1, "text": "He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide \u2014 it was square \u2014 and its height was four feet six inches."}, {"pk": 2827375, "translation": "NET", "book": 2, "chapter": 38, "verse": 2, "text": "He made its horns on its four corners; its horns were part of it, and he overlaid it with bronze.", "comment": "tn Heb \u201cits horns were from it,\u201d meaning from the same piece."}, {"pk": 2827376, "translation": "NET", "book": 2, "chapter": 38, "verse": 3, "text": "He made all the utensils of the altar \u2014 the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans \u2014 he made all its utensils of bronze."}, {"pk": 2827377, "translation": "NET", "book": 2, "chapter": 38, "verse": 4, "text": "He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom."}, {"pk": 2827378, "translation": "NET", "book": 2, "chapter": 38, "verse": 5, "text": "He cast four rings for the four corners of the bronze grating, to provide places for the poles."}, {"pk": 2827379, "translation": "NET", "book": 2, "chapter": 38, "verse": 6, "text": "He made the poles of acacia wood and overlaid them with bronze."}, {"pk": 2827380, "translation": "NET", "book": 2, "chapter": 38, "verse": 7, "text": "He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar hollow, out of boards.", "comment": "tn Heb \u201cit\u201d; the referent (the altar) has been specified in the translation for clarity."}, {"pk": 2827381, "translation": "NET", "book": 2, "chapter": 38, "verse": 8, "text": "He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served at the entrance of the tent of meeting.", "comment": "sn The word for \u201cserve\u201d is not the ordinary one. It means \u201cto serve in a host,\u201d especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant \u201cno doubt\u201d washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said."}, {"pk": 2827382, "translation": "NET", "book": 2, "chapter": 38, "verse": 9, "text": "He made the courtyard. For the south side the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long,", "comment": "tn Heb \u201csouth side southward.\u201d"}, {"pk": 2827383, "translation": "NET", "book": 2, "chapter": 38, "verse": 10, "text": "with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.", "comment": "tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10\u201312, as well as v. 12 of this passage."}, {"pk": 2827384, "translation": "NET", "book": 2, "chapter": 38, "verse": 11, "text": "For the north side the hangings were one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver.", "comment": "tn Here the phrase \u201cthe hangings were\u201d has been supplied."}, {"pk": 2827385, "translation": "NET", "book": 2, "chapter": 38, "verse": 12, "text": "For the west side there were hangings seventy-five feet long, with their ten posts and their ten bases, with the hooks of the posts and their bands of silver.", "comment": "tn The text simply has \u201ctheir posts ten and their bases ten\u201d; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.
tn The phrase \u201cthere were\u201d has been supplied."}, {"pk": 2827386, "translation": "NET", "book": 2, "chapter": 38, "verse": 13, "text": "For the east side, toward the sunrise, it was seventy-five feet wide,", "comment": "tn The text simply says \u201cseventy-five feet.\u201d"}, {"pk": 2827387, "translation": "NET", "book": 2, "chapter": 38, "verse": 14, "text": "with hangings on one side of the gate that were twenty-two and a half feet long, with their three posts and their three bases,", "comment": "tn The word literally means \u201cshoulder.\u201d The next words, \u201cof the gate,\u201d have been supplied here. The east end contained the courtyard\u2019s entry with a wall of curtains on each side of the entry (see v. 15)."}, {"pk": 2827388, "translation": "NET", "book": 2, "chapter": 38, "verse": 15, "text": "and for the second side of the gate of the courtyard, just like the other, the hangings were twenty-two and a half feet long, with their three posts and their three bases.", "comment": "tn Heb \u201cfrom this and from this\u201d (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19\u201320; Ezek 45:7)."}, {"pk": 2827389, "translation": "NET", "book": 2, "chapter": 38, "verse": 16, "text": "All the hangings around the courtyard were of fine twisted linen."}, {"pk": 2827390, "translation": "NET", "book": 2, "chapter": 38, "verse": 17, "text": "The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands.", "comment": "tn Heb \u201cthey were banded with silver.\u201d"}, {"pk": 2827391, "translation": "NET", "book": 2, "chapter": 38, "verse": 18, "text": "The curtain for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high,", "comment": "tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area."}, {"pk": 2827392, "translation": "NET", "book": 2, "chapter": 38, "verse": 19, "text": "with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver."}, {"pk": 2827393, "translation": "NET", "book": 2, "chapter": 38, "verse": 20, "text": "All the tent pegs of the tabernacle and of the courtyard all around were bronze."}, {"pk": 2827394, "translation": "NET", "book": 2, "chapter": 38, "verse": 21, "text": "This is the inventory of the tabernacle, the tabernacle of the testimony, which was counted by the order of Moses, being the work of the Levites under the direction of Ithamar, son of Aaron the priest.", "comment": "tn The Hebrew word is \u05e4\u05bc\u05b0\u05e7\u05d5\u05bc\u05d3\u05b5\u05d9 (p\u00ffqude), which in a slavishly literal way would be \u201cvisitations of\u201d the tabernacle. But the word often has the idea of \u201cnumbering\u201d or \u201cappointing\u201d as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term \u201cinventory\u201d is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (\u201cGod will surely visit you\u201d). The list in this section will also be tied to the numbering of the people.
tn Heb \u201cby the hand of.\u201d
tn The noun is \u201cwork\u201d or \u201cservice.\u201d S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
tn Heb \u201cat/by the mouth of.\u201d
tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation \u201cwas numbered\u201d or \u201cwas counted\u201d works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle."}, {"pk": 2827395, "translation": "NET", "book": 2, "chapter": 38, "verse": 22, "text": "Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the LORD had commanded Moses;"}, {"pk": 2827396, "translation": "NET", "book": 2, "chapter": 38, "verse": 23, "text": "and with him was Oholiab son of Ahisamach, of the tribe of Dan, an artisan, a designer, and an embroiderer in blue, purple, and scarlet yarn and fine linen."}, {"pk": 2827397, "translation": "NET", "book": 2, "chapter": 38, "verse": 24, "text": "All the gold that was used for the work, in all the work of the sanctuary (namely, the gold of the wave offering) was twenty-nine talents and 730 shekels, according to the sanctuary shekel.", "comment": "tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (\u05d5; see U. Cassuto, Exodus, 469).
tn Heb \u201cand it was.\u201d
sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV \u201cover 2,000 pounds\u201d; TEV \u201ca thousand kilogrammes\u201d; CEV \u201ctwo thousand two hundred nine pounds\u201d; NLT \u201cabout 2,200 pounds\u201d), although other widely diverging estimates are also given."}, {"pk": 2827398, "translation": "NET", "book": 2, "chapter": 38, "verse": 25, "text": "The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, according to the sanctuary shekel,", "comment": "sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons."}, {"pk": 2827399, "translation": "NET", "book": 2, "chapter": 38, "verse": 26, "text": "one beka per person, that is, a half shekel, according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, 603,550 in all.", "comment": "tn Heb \u201cupward.\u201d
sn The weight would be about half an ounce.
tn The phrase \u201cin all\u201d has been supplied."}, {"pk": 2827400, "translation": "NET", "book": 2, "chapter": 38, "verse": 27, "text": "The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain \u2014 one hundred bases for one hundred talents, one talent per base."}, {"pk": 2827401, "translation": "NET", "book": 2, "chapter": 38, "verse": 28, "text": "From the remaining 1,775 shekels he made hooks for the posts, overlaid their tops, and made bands for them.", "comment": "tn Here the word \u201cshekels\u201d is understood; about 45 pounds."}, {"pk": 2827402, "translation": "NET", "book": 2, "chapter": 38, "verse": 29, "text": "The bronze of the wave offering was seventy talents and 2,400 shekels.", "comment": "sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons."}, {"pk": 2827403, "translation": "NET", "book": 2, "chapter": 38, "verse": 30, "text": "With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar,"}, {"pk": 2827404, "translation": "NET", "book": 2, "chapter": 38, "verse": 31, "text": "the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around.", "comment": "sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list."}, {"pk": 2827405, "translation": "NET", "book": 2, "chapter": 39, "verse": 1, "text": "From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the LORD had commanded Moses.", "comment": "sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way."}, {"pk": 2827406, "translation": "NET", "book": 2, "chapter": 39, "verse": 2, "text": "He made the ephod of gold, blue, purple, scarlet, and fine twisted linen."}, {"pk": 2827407, "translation": "NET", "book": 2, "chapter": 39, "verse": 3, "text": "They hammered the gold into thin sheets and cut it into narrow strips to weave them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer.", "comment": "tn The verb is the infinitive that means \u201cto do, to work.\u201d It could be given a literal rendering: \u201cto work [them into] the blue\u2026.\u201d Weaving or embroidering is probably what is intended."}, {"pk": 2827408, "translation": "NET", "book": 2, "chapter": 39, "verse": 4, "text": "They made shoulder pieces for it, attached to two of its corners, so it could be joined together."}, {"pk": 2827409, "translation": "NET", "book": 2, "chapter": 39, "verse": 5, "text": "The artistically woven waistband of the ephod that was on it was like it, of one piece with it, of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the LORD had commanded Moses.", "comment": "tn Heb \u201cfrom it\u201d or the same."}, {"pk": 2827410, "translation": "NET", "book": 2, "chapter": 39, "verse": 6, "text": "They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal with the names of the sons of Israel.", "comment": "tn Or \u201cas seals are engraved.\u201d
sn The twelve names were those of Israel\u2019s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names."}, {"pk": 2827411, "translation": "NET", "book": 2, "chapter": 39, "verse": 7, "text": "He put them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the LORD had commanded Moses.", "comment": "tn Or \u201cattached.\u201d"}, {"pk": 2827412, "translation": "NET", "book": 2, "chapter": 39, "verse": 8, "text": "He made the breastpiece, the work of an artistic designer, in the same fashion as the ephod, of gold, blue, purple, and scarlet, and fine twisted linen."}, {"pk": 2827413, "translation": "NET", "book": 2, "chapter": 39, "verse": 9, "text": "It was square \u2014 they made the breastpiece doubled, nine inches long and nine inches wide when doubled."}, {"pk": 2827414, "translation": "NET", "book": 2, "chapter": 39, "verse": 10, "text": "They set on it four rows of stones: a row with a ruby, a topaz, and a beryl \u2014 the first row;", "comment": "tn That is, they set in mountings."}, {"pk": 2827415, "translation": "NET", "book": 2, "chapter": 39, "verse": 11, "text": "and the second row, a turquoise, a sapphire, and an emerald;"}, {"pk": 2827416, "translation": "NET", "book": 2, "chapter": 39, "verse": 12, "text": "and the third row, a jacinth, an agate, and an amethyst;"}, {"pk": 2827417, "translation": "NET", "book": 2, "chapter": 39, "verse": 13, "text": "and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings."}, {"pk": 2827418, "translation": "NET", "book": 2, "chapter": 39, "verse": 14, "text": "The stones were for the names of the sons of Israel, twelve, corresponding to the number of their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.", "comment": "tn The phrase \u201cthe number of\u201d has been supplied."}, {"pk": 2827419, "translation": "NET", "book": 2, "chapter": 39, "verse": 15, "text": "They made for the breastpiece braided chains like cords of pure gold,"}, {"pk": 2827420, "translation": "NET", "book": 2, "chapter": 39, "verse": 16, "text": "and they made two gold filigree settings and two gold rings, and they attached the two rings to the upper two ends of the breastpiece.", "comment": "tn Here \u201cupper\u201d has been supplied."}, {"pk": 2827421, "translation": "NET", "book": 2, "chapter": 39, "verse": 17, "text": "They attached the two gold chains to the two rings at the ends of the breastpiece;"}, {"pk": 2827422, "translation": "NET", "book": 2, "chapter": 39, "verse": 18, "text": "the other two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it.", "comment": "tn Here \u201cother\u201d has been supplied."}, {"pk": 2827423, "translation": "NET", "book": 2, "chapter": 39, "verse": 19, "text": "They made two rings of gold and put them on the other two ends of the breastpiece on its edge, which is on the inner side of the ephod.", "comment": "tn Here \u201cother\u201d has been supplied.
tn Heb \u201chomeward side.\u201d"}, {"pk": 2827424, "translation": "NET", "book": 2, "chapter": 39, "verse": 20, "text": "They made two more gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.", "comment": "tn Here \u201cmore\u201d has been supplied."}, {"pk": 2827425, "translation": "NET", "book": 2, "chapter": 39, "verse": 21, "text": "They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the LORD had commanded Moses."}, {"pk": 2827426, "translation": "NET", "book": 2, "chapter": 39, "verse": 22, "text": "He made the robe of the ephod completely blue, the work of a weaver."}, {"pk": 2827427, "translation": "NET", "book": 2, "chapter": 39, "verse": 23, "text": "There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn."}, {"pk": 2827428, "translation": "NET", "book": 2, "chapter": 39, "verse": 24, "text": "They made pomegranates of blue, purple, and scarlet yarn and twisted linen around the hem of the robe.", "comment": "tn The word is simply \u201ctwined\u201d or \u201ctwisted.\u201d It may refer to the twisted linen that so frequently is found in these lists; or, it may refer to the yarn twisted. The LXX reads \u201cfine twined linen.\u201d This is not found in the text of Exod 28:33, except in Smr and LXX."}, {"pk": 2827429, "translation": "NET", "book": 2, "chapter": 39, "verse": 25, "text": "They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates."}, {"pk": 2827430, "translation": "NET", "book": 2, "chapter": 39, "verse": 26, "text": "There was a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, just as the LORD had commanded Moses.", "comment": "tn The infinitive \u201cto minister\u201d is present; \u201cto be used\u201d is supplied from the context.
tn The words \u201cthere was\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2827431, "translation": "NET", "book": 2, "chapter": 39, "verse": 27, "text": "They made tunics of fine linen \u2014 the work of a weaver, for Aaron and for his sons \u2014"}, {"pk": 2827432, "translation": "NET", "book": 2, "chapter": 39, "verse": 28, "text": "and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen."}, {"pk": 2827433, "translation": "NET", "book": 2, "chapter": 39, "verse": 29, "text": "The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the LORD had commanded Moses."}, {"pk": 2827434, "translation": "NET", "book": 2, "chapter": 39, "verse": 30, "text": "They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, \u201cHoliness to the LORD.\u201d"}, {"pk": 2827435, "translation": "NET", "book": 2, "chapter": 39, "verse": 31, "text": "They attached to it a blue cord, to attach it to the turban above, just as the LORD had commanded Moses."}, {"pk": 2827436, "translation": "NET", "book": 2, "chapter": 39, "verse": 32, "text": "So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the LORD had commanded Moses \u2014 they did it exactly so.", "comment": "sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God\u2019s plan revealed at the beginning of the book, i.e., to reside with his people."}, {"pk": 2827437, "translation": "NET", "book": 2, "chapter": 39, "verse": 33, "text": "They brought the tabernacle to Moses, the tent and all its furnishings, clasps, frames, bars, posts, and bases;"}, {"pk": 2827438, "translation": "NET", "book": 2, "chapter": 39, "verse": 34, "text": "and the coverings of ram skins dyed red, the covering of fine leather, and the protecting curtain;", "comment": "tn See the note on this phrase in Exod 25:5.
tn Or \u201cshielding\u201d (NIV); NASB \u201cthe screening veil.\u201d"}, {"pk": 2827439, "translation": "NET", "book": 2, "chapter": 39, "verse": 35, "text": "the ark of the testimony and its poles, and the atonement lid;"}, {"pk": 2827440, "translation": "NET", "book": 2, "chapter": 39, "verse": 36, "text": "the table, all its utensils, and the Bread of the Presence;"}, {"pk": 2827441, "translation": "NET", "book": 2, "chapter": 39, "verse": 37, "text": "the pure lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light;", "comment": "tn Possibly meaning \u201cpure gold lampstand.\u201d"}, {"pk": 2827442, "translation": "NET", "book": 2, "chapter": 39, "verse": 38, "text": "and the gold altar, and the anointing oil, and the fragrant incense; and the curtain for the entrance to the tent;"}, {"pk": 2827443, "translation": "NET", "book": 2, "chapter": 39, "verse": 39, "text": "the bronze altar and its bronze grating, its poles, and all its utensils; the large basin with its pedestal;"}, {"pk": 2827444, "translation": "NET", "book": 2, "chapter": 39, "verse": 40, "text": "the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings for the service of the tabernacle, for the tent of meeting;", "comment": "tn Heb \u201cutensils, vessels.\u201d"}, {"pk": 2827445, "translation": "NET", "book": 2, "chapter": 39, "verse": 41, "text": "the woven garments for serving in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.", "comment": "tn The form is the infinitive construct; it means the clothes to be used \u201cto minister\u201d in the holy place."}, {"pk": 2827446, "translation": "NET", "book": 2, "chapter": 39, "verse": 42, "text": "The Israelites did all the work according to all that the LORD had commanded Moses."}, {"pk": 2827447, "translation": "NET", "book": 2, "chapter": 39, "verse": 43, "text": "Moses inspected all the work \u2014 and they had done it just as the LORD had commanded \u2014 they had done it exactly \u2014 and Moses blessed them.", "comment": "sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.
tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses\u2019 point of view and a sense of his pleasure: \u201cand behold, they\u2026\u201d
tn Or \u201cexamined\u201d (NASB, TEV); NCV \u201clooked closely at.\u201d"}, {"pk": 2827448, "translation": "NET", "book": 2, "chapter": 40, "verse": 1, "text": "Then the LORD spoke to Moses:", "comment": "tn Heb \u201cand Yahweh spoke to Moses, saying.\u201d
sn All of Exod 39:32\u201340:38 could be taken as a unit. The first section (39:32\u201343) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1\u201333): The work of the Lord progresses through the unifying of the work. The last part (40:34\u201338) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship."}, {"pk": 2827449, "translation": "NET", "book": 2, "chapter": 40, "verse": 2, "text": "\u201cOn the first day of the first month you are to set up the tabernacle, the tent of meeting.", "comment": "tn Heb \u201cyou will raise,\u201d an imperfect of instruction."}, {"pk": 2827450, "translation": "NET", "book": 2, "chapter": 40, "verse": 3, "text": "You are to place the ark of the testimony in it and shield the ark with the special curtain."}, {"pk": 2827451, "translation": "NET", "book": 2, "chapter": 40, "verse": 4, "text": "You are to bring in the table and set out the things that belong on it; then you are to bring in the lampstand and set up its lamps.", "comment": "tn Heb \u201cand you will set in order its setting\u201d or \u201carrange its arrangement.\u201d See 25:29\u201330 for items that belonged on the table."}, {"pk": 2827452, "translation": "NET", "book": 2, "chapter": 40, "verse": 5, "text": "You are to put the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle.", "comment": "tn Heb \u201cgive\u201d (also four additional times in vv. 6\u20138)."}, {"pk": 2827453, "translation": "NET", "book": 2, "chapter": 40, "verse": 6, "text": "You are to put the altar for the burnt offering in front of the entrance to the tabernacle, the tent of meeting."}, {"pk": 2827454, "translation": "NET", "book": 2, "chapter": 40, "verse": 7, "text": "You are to put the large basin between the tent of meeting and the altar and put water in it.", "comment": "tn Heb \u201cthere.\u201d"}, {"pk": 2827455, "translation": "NET", "book": 2, "chapter": 40, "verse": 8, "text": "You are to set up the courtyard around it and put the curtain at the gate of the courtyard."}, {"pk": 2827456, "translation": "NET", "book": 2, "chapter": 40, "verse": 9, "text": "And take the anointing oil, and anoint the tabernacle and all that is in it, and sanctify it and all its furnishings, and it will be holy.", "comment": "tn Heb \u201cyou will take\u201d (perfect with vav, \u05d5).
tn Heb \u201cand you will anoint\u201d (perfect with vav, \u05d5).
tn Heb \u201cand you will sanctify\u201d (perfect with vav, \u05d5)."}, {"pk": 2827457, "translation": "NET", "book": 2, "chapter": 40, "verse": 10, "text": "Then you are to anoint the altar for the burnt offering with all its utensils; you are to sanctify the altar, and it will be the most holy altar.", "comment": "tn Heb \u201cand.\u201d"}, {"pk": 2827458, "translation": "NET", "book": 2, "chapter": 40, "verse": 11, "text": "You must also anoint the large basin and its pedestal, and you are to sanctify it.", "comment": "sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy."}, {"pk": 2827459, "translation": "NET", "book": 2, "chapter": 40, "verse": 12, "text": "\u201cYou are to bring Aaron and his sons to the entrance of the tent of meeting and wash them with water.", "comment": "tn The verb is \u201cbring near,\u201d or \u201cpresent,\u201d to Yahweh."}, {"pk": 2827460, "translation": "NET", "book": 2, "chapter": 40, "verse": 13, "text": "Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest."}, {"pk": 2827461, "translation": "NET", "book": 2, "chapter": 40, "verse": 14, "text": "You are to bring his sons and clothe them with tunics", "comment": "tn The verb is also \u201cbring near\u201d or \u201cpresent.\u201d"}, {"pk": 2827462, "translation": "NET", "book": 2, "chapter": 40, "verse": 15, "text": "and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.\u201d"}, {"pk": 2827463, "translation": "NET", "book": 2, "chapter": 40, "verse": 16, "text": "This is what Moses did, according to all the LORD had commanded him \u2014 so he did."}, {"pk": 2827464, "translation": "NET", "book": 2, "chapter": 40, "verse": 17, "text": "So the tabernacle was set up on the first day of the first month, in the second year."}, {"pk": 2827465, "translation": "NET", "book": 2, "chapter": 40, "verse": 18, "text": "When Moses set up the tabernacle and put its bases in place, he set up its frames, attached its bars, and set up its posts."}, {"pk": 2827466, "translation": "NET", "book": 2, "chapter": 40, "verse": 19, "text": "Then he spread the tent over the tabernacle and put the covering of the tent over it, as the LORD had commanded Moses."}, {"pk": 2827467, "translation": "NET", "book": 2, "chapter": 40, "verse": 20, "text": "He took the testimony and put it in the ark, attached the poles to the ark, and then put the atonement lid on the ark."}, {"pk": 2827468, "translation": "NET", "book": 2, "chapter": 40, "verse": 21, "text": "And he brought the ark into the tabernacle, hung the protecting curtain, and shielded the ark of the testimony from view, just as the LORD had commanded Moses.", "comment": "tn Heb \u201cset up,\u201d if it includes more than the curtain.
tn Or \u201cshielding\u201d (NIV); Heb \u201cthe veil of the covering\u201d (cf. KJV)."}, {"pk": 2827469, "translation": "NET", "book": 2, "chapter": 40, "verse": 22, "text": "And he put the table in the tent of meeting, on the north side of the tabernacle, outside the curtain."}, {"pk": 2827470, "translation": "NET", "book": 2, "chapter": 40, "verse": 23, "text": "And he set the bread in order on it before the LORD, just as the LORD had commanded Moses.", "comment": "tn Heb uses a cognate accusative construction, \u201che arranged the arrangement.\u201d"}, {"pk": 2827471, "translation": "NET", "book": 2, "chapter": 40, "verse": 24, "text": "And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle."}, {"pk": 2827472, "translation": "NET", "book": 2, "chapter": 40, "verse": 25, "text": "Then he set up the lamps before the LORD, just as the LORD had commanded Moses."}, {"pk": 2827473, "translation": "NET", "book": 2, "chapter": 40, "verse": 26, "text": "And he put the gold altar in the tent of meeting in front of the curtain,"}, {"pk": 2827474, "translation": "NET", "book": 2, "chapter": 40, "verse": 27, "text": "and he burned fragrant incense on it, just as the LORD had commanded Moses."}, {"pk": 2827475, "translation": "NET", "book": 2, "chapter": 40, "verse": 28, "text": "Then he put the curtain at the entrance to the tabernacle."}, {"pk": 2827476, "translation": "NET", "book": 2, "chapter": 40, "verse": 29, "text": "He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the LORD had commanded Moses."}, {"pk": 2827477, "translation": "NET", "book": 2, "chapter": 40, "verse": 30, "text": "Then he put the large basin between the tent of meeting and the altar and put water in it for washing.", "comment": "tn Heb \u201cthere.\u201d"}, {"pk": 2827478, "translation": "NET", "book": 2, "chapter": 40, "verse": 31, "text": "Moses and Aaron and his sons would wash their hands and their feet from it."}, {"pk": 2827479, "translation": "NET", "book": 2, "chapter": 40, "verse": 32, "text": "Whenever they entered the tent of meeting, and whenever they approached the altar, they would wash, just as the LORD had commanded Moses.", "comment": "tn In this explanatory verse the verb is a customary imperfect.
tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.
tn This is another infinitive construct in a temporal clause."}, {"pk": 2827480, "translation": "NET", "book": 2, "chapter": 40, "verse": 33, "text": "And he set up the courtyard around the tabernacle and the altar, and put the curtain at the gate of the courtyard. So Moses finished the work."}, {"pk": 2827481, "translation": "NET", "book": 2, "chapter": 40, "verse": 34, "text": "Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle."}, {"pk": 2827482, "translation": "NET", "book": 2, "chapter": 40, "verse": 35, "text": "Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the LORD filled the tabernacle."}, {"pk": 2827483, "translation": "NET", "book": 2, "chapter": 40, "verse": 36, "text": "But when the cloud was lifted up from the tabernacle, the Israelites would set out on all their journeys;", "comment": "tn The construction uses the Niphal infinitive construct to form the temporal clause.
tn The imperfect tense in this context describes a customary action."}, {"pk": 2827484, "translation": "NET", "book": 2, "chapter": 40, "verse": 37, "text": "but if the cloud was not lifted up, then they would not journey further until the day it was lifted up.", "comment": "tn The clause uses the Niphal infinitive construct in the temporal clause: \u201cuntil the day of its being taken up.\u201d"}, {"pk": 2827485, "translation": "NET", "book": 2, "chapter": 40, "verse": 38, "text": "For the cloud of the LORD was on the tabernacle by day, but fire would be on it at night, in plain view of all the house of Israel, throughout all their journeys.", "comment": "tn Heb \u201cto the eyes of all\u201d; KJV, ASV, NASB \u201cin the sight of all\u201d; NRSV \u201cbefore the eyes of all.\u201d
tn Here is another imperfect tense of the customary nuance."}, {"pk": 2827486, "translation": "NET", "book": 3, "chapter": 1, "verse": 1, "text": "Then the LORD called to Moses and spoke to him from the Meeting Tent:", "comment": "sn The second clause of v. 1, \u201cand the Lord spoke to him from the tent of meeting, saying,\u201d introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, \u201cbulky\u201d because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two \u201cTents of Meeting\u201d: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord\u2019s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both \u201ctabernacle\u201d and \u201ctent of meeting\u201d to refer to the same tent: \u201cMoses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.\u201d It is clear that \u201ctent of meeting\u201d in Lev 1:1 refers to the \u201ctabernacle.\u201d The latter term refers to the tent as a \u201cresidence,\u201d while the former refers to it as a divinely appointed place of \u201cmeeting\u201d between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where \u201ctent of meeting\u201d is used when referring to Moses\u2019 inability to enter the tent, but \u201ctabernacle\u201d when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.
tn Heb \u201cAnd he (the Lord) called (\u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0, vayyiqra\u2019) to Moses and the Lord spoke (\u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8, vay\u00ffdabber) to him from the tent of meeting.\u201d The MT assumes \u201cLord\u201d in the first clause but places it in the second clause (after \u201cspoke\u201d). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place \u201cLord\u201d in the first clause (right after \u201ccalled\u201d). The Syriac version does the same.sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, \u201cAnd he (the Lord) called to Moses,\u201d links v. 1 back to Exod 40:35, \u201cBut Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle\u201d (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36\u201338 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord \u201ccalled\u201d to him \u201cfrom\u201d the tent of meeting."}, {"pk": 2827487, "translation": "NET", "book": 3, "chapter": 1, "verse": 2, "text": "\u201cSpeak to the Israelites and tell them, \u2018When someone among you presents an offering to the LORD, you must present your offering from the domesticated animals, either from the herd or from the flock.", "comment": "tn The verb \u201cpresents\u201d is cognate to the noun \u201coffering\u201d in v. 2 and throughout the book of Leviticus (both from the root \u05e7\u05e8\u05d1 [qrb]). One could translate the verb \u201coffers,\u201d but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being \u201coffered\u201d as an offering to Aaron there.
tn The whole clause reads more literally, \u201cA human being (\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam), if he brings from among you an offering to the Lord.\u201d
tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun \u201camong you.\u201d It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1\u20133. This too labels Lev 1:1\u20132 as an introduction to all of Lev 1\u20133, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).
tn \u201cWhen\u201d here translates the MT\u2019s \u05db\u05bc\u05b4\u05d9 (ki, \u201cif, when\u201d), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. \u05db\u05bc\u05b4\u05d9 in Exod 21:2 and 7 as opposed to \u05d0\u05b4\u05dd in vv. 3, 4, 5, 8, 9, 10, and 11).sn Lev 1:1\u20132 serves as a heading for Lev 1\u20133 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on \u201cburnt offerings\u201d in Lev 1:3. In turn, Lev 1:3\u201317 divides into three subsections, all introduced by \u05d0\u05b4\u05dd \u201cif\u201d (Lev 1:3\u20139, 10\u201313, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2\u20136:7 [5:26 HT].
tn Heb \u201ca man, human being\u201d (\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam), which in this case refers to any person among \u201cmankind,\u201d male or female, since women could also bring such offerings (see, e.g., Lev 12:6\u20138; 15:29\u201330; cf. HALOT 14 s.v. I \u05d0\u05b8\u05d3\u05b8\u05dd); cf. NIV \u201cany of you.\u201d
tn Heb \u201cfrom the domesticated animal, from the herd, and from the flock.\u201d It is clear from the subsequent division between animals from the \u201cherd\u201d (\u05d1\u05bc\u05b8\u05e7\u05b8\u05e8, baqar, in Lev 1:3\u20139) and the \u201cflock\u201d (\u05e6\u05b9\u05d0\u05df, tso\u2019n; see Lev 1:10\u201313) that the term for \u201cdomesticated animal\u201d (\u05d1\u05bc\u05b0\u05d4\u05b5\u05de\u05b8\u05d4, b\u00ffhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over \u05d1\u05bc\u05b0\u05d4\u05b5\u05de\u05b8\u05d4 in the MT as well as the lack of a vav (\u05d5) between it and \u05d1\u05bc\u05b8\u05e7\u05b8\u05e8 also suggest \u05d1\u05bc\u05b0\u05d4\u05b5\u05de\u05b8\u05d4 is an overall category that includes both \u201cherd\u201d and \u201cflock\u201d quadrupeds. sn The bird category (Lev 1:14\u201317) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7\u201310; 12:8; 14:21\u201332) and, therefore, not considered to be one of the primary categories of animal offerings."}, {"pk": 2827488, "translation": "NET", "book": 3, "chapter": 1, "verse": 3, "text": "\u201c\u2018If his offering is a burnt offering from the herd he must present it as a flawless male; he must present it at the entrance of the Meeting Tent for its acceptance before the LORD.", "comment": "tn The NIV correctly has \u201cit\u201d in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but \u201che\u201d in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a \u201cflawless male\u201d in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV \u201cfor acceptance in your behalf\u201d).
tn Heb \u201cdoor\u201d (so KJV, ASV); NASB \u201cdoorway\u201d (likewise throughout the book of Leviticus). The translation \u201cdoor\u201d or \u201cdoorway\u201d may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.
sn The burnt offering (\u05e2\u05b9\u05dc\u05b8\u05d4, \u2019olah) was basically a \u201ca gift of a soothing aroma to the Lord\u201d (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18\u201320), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9\u201310), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28\u201329), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022."}, {"pk": 2827489, "translation": "NET", "book": 3, "chapter": 1, "verse": 4, "text": "He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement on his behalf.", "comment": "tn \u201cTo make atonement\u201d is the standard translation of the Hebrew term \u05db\u05bc\u05b4\u05e4\u05bc\u05b6\u05e8, (kipper); cf. however TEV \u201cas a sacrifice to take away his sins\u201d (CEV similar). The English word derives from a combination of \u201cat\u201d plus Middle English \u201cone[ment],\u201d referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is \u201cto wipe [something off (or on)]\u201d (see esp. the goal of the sin offering, Lev 4, \u201cto purge\u201d the tabernacle from impurities), but in some cases it refers metaphorically to \u201cwiping away\u201d anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], \u201cto appease; to pacify\u201d as an illustration of this). The translation \u201cmake atonement\u201d has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning \u201cto make atonement\u201d and its theological significance)."}, {"pk": 2827490, "translation": "NET", "book": 3, "chapter": 1, "verse": 5, "text": "Then the one presenting the offering must slaughter the bull before the LORD, and the sons of Aaron, the priests, must present the blood and splash the blood against the sides of the altar which is at the entrance of the Meeting Tent.", "comment": "tn \u201cSplash\u201d (cf. NAB) or \u201cdash\u201d (cf. NRSV) is better than \u201csprinkle,\u201d which is the common English translation of this verb (\u05d6\u05b8\u05e8\u05b7\u05e7, zaraq; see, e.g., KJV, NASB, NIV, NLT). \u201cSprinkle\u201d is not strong enough (contrast \u05e0\u05b8\u05d6\u05b8\u05d4 [nazah], which does indeed mean \u201cto sprinkle\u201d or \u201cto splatter\u201d; cf. Lev 4:6).
tn Heb \u201cThen he\u201d; the referent (the offerer) has been specified in the translation for clarity. The LXX has \u201cthey\u201d rather than \u201che,\u201d suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
tn Heb \u201cthe son of the herd\u201d; cf. KJV \u201cbullock\u201d; NASB, NIV \u201cyoung bull.\u201d"}, {"pk": 2827491, "translation": "NET", "book": 3, "chapter": 1, "verse": 6, "text": "Next, the one presenting the offering must skin the burnt offering and cut it into parts,", "comment": "tn Heb \u201cThen he\u201d; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have \u201cthey\u201d rather than \u201che\u201d in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a)."}, {"pk": 2827492, "translation": "NET", "book": 3, "chapter": 1, "verse": 7, "text": "and the sons of Aaron, the priest, must put fire on the altar and arrange wood on the fire.", "comment": "tc A few medieval Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have plural \u201cpriests\u201d here (cf. 1:5, 8) rather than the MT singular \u201cpriest\u201d (cf. NAB). The singular \u201cpriest\u201d would mean (1) Aaron, the (high) priest, or (2) the officiating priest, as in Lev 1:9 (cf. 6:10 [3 HT], etc.). \u201cThe sons of Aaron\u201d is probably a textual corruption caused by conflation with Lev 1:5, 8 (cf. the remarks in J. E. Hartley, Leviticus [WBC], 13)."}, {"pk": 2827493, "translation": "NET", "book": 3, "chapter": 1, "verse": 8, "text": "Then the sons of Aaron, the priests, must arrange the parts with the head and the suet on the wood that is in the fire on the altar.", "comment": "tn Heb \u201con the wood, which is on the fire, which is on the altar.\u201d Cf. NIV \u201con the burning wood\u201d; NLT \u201con the wood fire.\u201d
tc A few Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have the conjunction \u201cand\u201d before \u201cthe head,\u201d which would suggest the rendering \u201cand the head and the suet\u201d rather than the rendering of the MT here, \u201cwith the head and the suet.\u201dsn \u201cSuet\u201d is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle. A number of modern English versions have simplified this to \u201cfat\u201d (e.g., NIV, NCV, TEV, CEV, NLT)."}, {"pk": 2827494, "translation": "NET", "book": 3, "chapter": 1, "verse": 9, "text": "Finally, the one presenting the offering must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar \u2014 it is a burnt offering, a gift of a soothing aroma to the LORD.", "comment": "tn Heb \u201cFinally, he\u201d; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).
tn Heb \u201ctoward the altar,\u201d but the so-called locative \u05d4 (hey) attached to the word for \u201caltar\u201d can indicate the place where something is or happens (GKC 250 \u00a790.d and GKC 373-74 \u00a7118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing \u201con/at the altar\u201d with the verb \u201cto offer up in smoke\u201d (Hiphil of \u05e7\u05b8\u05d8\u05b7\u05e8 [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
sn The standard English translation of \u201cgift\u201d (\u05d0\u05b4\u05e9\u05c1\u05bc\u05b6\u05d4, \u2019isheh) is \u201can offering [made] by fire\u201d (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for \u201cfire\u201d (\u05d0\u05b5\u05e9\u05c1, \u2019esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean \u201cgift\u201d (J. E. Hartley, Leviticus [WBC], 22) or \u201cfood gift\u201d (\u201cfood offering\u201d in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.
tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew \u05d4\u05d5\u05bc\u05d0 (hu\u2019, translated as \u201cit is\u201d) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here."}, {"pk": 2827495, "translation": "NET", "book": 3, "chapter": 1, "verse": 10, "text": "\u201c\u2018If his offering is from the flock for a burnt offering \u2014 from the sheep or the goats \u2014 he must present a flawless male,", "comment": "tn Heb \u201cAnd if from the flock is his offering, from the sheep or from the goats, for a burnt offering.\u201d Here \u201cflock\u201d specifies the broad category, with \u201csheep or goats\u201d giving specific examples."}, {"pk": 2827496, "translation": "NET", "book": 3, "chapter": 1, "verse": 11, "text": "and must slaughter it on the north side of the altar before the LORD, and the sons of Aaron, the priests, will splash its blood against the altar\u2019s sides."}, {"pk": 2827497, "translation": "NET", "book": 3, "chapter": 1, "verse": 12, "text": "Next, the one presenting the offering must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar.", "comment": "tn Heb \u201cThen he\u201d; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13)."}, {"pk": 2827498, "translation": "NET", "book": 3, "chapter": 1, "verse": 13, "text": "Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar \u2014 it is a burnt offering, a gift of a soothing aroma to the LORD."}, {"pk": 2827499, "translation": "NET", "book": 3, "chapter": 1, "verse": 14, "text": "\u201c\u2018If his offering to the LORD is a burnt offering from the birds, he must present his offering from the turtledoves or from the young pigeons.", "comment": "tn Heb \u201cfrom the [category] \u2018bird.\u2019\u201d
tn Heb \u201cfrom the sons of the pigeon,\u201d referring either to \u201cyoung pigeons\u201d (cf. KJV, NASB, NIV, NLT) or \u201cvarious species of pigeon\u201d (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14)."}, {"pk": 2827500, "translation": "NET", "book": 3, "chapter": 1, "verse": 15, "text": "The priest must present it at the altar, pinch off its head and offer the head up in smoke on the altar, and its blood must be drained out against the side of the altar.", "comment": "tn Many English versions have \u201cit\u201d here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, \u201cit\u201d could be misunderstood to refer to the bird\u2019s body, so \u201chead\u201d is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.
tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV \u201cwring off its head\u201d; NAB \u201csnap its head loose\u201d; NLT \u201ctwist off its head.\u201d"}, {"pk": 2827501, "translation": "NET", "book": 3, "chapter": 1, "verse": 16, "text": "Then the priest must remove its entrails by cutting off its tail feathers, and throw them to the east side of the altar into the place of fatty ashes,", "comment": "tn This translation (\u201cremove its entrails by [cutting off] its tail feathers\u201d) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, \u201cremove its crissum by its feathers.\u201d Others possibilities include \u201cits crop with its contents\u201d (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or \u201cits crop with its feathers\u201d (LXX, NASB, RSV; \u201ccrop\u201d refers to the enlarged part of a bird\u2019s gullet that serves a pouch for the preliminary maceration of food).
tn Heb \u201cThen he\u201d; the referent (apparently still the priest) has been specified in the translation for clarity.
tn The pronoun \u201cthem\u201d here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed."}, {"pk": 2827502, "translation": "NET", "book": 3, "chapter": 1, "verse": 17, "text": "and tear it open by its wings without dividing it into two parts. Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire \u2014 it is a burnt offering, a gift of a soothing aroma to the LORD.", "comment": "tn Heb \u201che shall not divide it.\u201d Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, \u201cbut he shall not divide it into two parts.\u201d Cf. NIV \u201cnot severing it completely\u201d (NRSV similar)."}, {"pk": 2827503, "translation": "NET", "book": 3, "chapter": 2, "verse": 1, "text": "\u201c\u2018When a person presents a grain offering to the LORD, his offering must consist of choice wheat flour, and he must pour olive oil on it and put frankincense on it.", "comment": "sn The \u201cgrain offering\u201d ( \u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4[minkhah]; here \u05e7\u05b8\u05e8\u05b0\u05d1\u05bc\u05b7\u05df \u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4, [qorbban minkhah], \u201can offering of a grain offering\u201d) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1\u201310), thus completing the food \u201cgift\u201d to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11\u201313).
tn The Hebrew term for \u201cchoice wheat flour\u201d (\u05e1\u05b9\u05dc\u05b6\u05ea, selet) is often translated \u201cfine flour\u201d (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation \u201cflour\u201d might be problematic, since the Hebrew term may designate the \u201cgrits\u201d rather than the more finely ground \u201cflour\u201d (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).
sn This is not just any \u201cincense\u201d (\u05e7\u05b0\u05d8\u05b9\u05e8\u05b6\u05ea, q\u00fftoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically \u201cfrankincense\u201d (\u05dc\u05b0\u05d1\u05b9\u05e0\u05b8\u05d4, l\u00ffvonah; R. E. Averbeck, NIDOTTE 2:756-57)."}, {"pk": 2827504, "translation": "NET", "book": 3, "chapter": 2, "verse": 2, "text": "Then he must bring it to the sons of Aaron, the priests, and the priest must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion up in smoke on the altar \u2014 it is a gift of a soothing aroma to the LORD.", "comment": "tn The words \u201cit is\u201d have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.
tn Heb \u201cand he\u201d; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV \u201cAfter taking from it a handful of the choice flour and oil\u2026the priest shall\u2026\u201d; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).
sn The \u201cmemorial portion\u201d (\u05d0\u05b7\u05d6\u05b0\u05db\u05b8\u05e8\u05b8\u05d4, \u2019azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14\u201323[7-16]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39)."}, {"pk": 2827505, "translation": "NET", "book": 3, "chapter": 2, "verse": 3, "text": "The remainder of the grain offering belongs to Aaron and to his sons \u2014 it is most holy from the gifts of the LORD.", "comment": "tn Heb \u201choly of holies\u201d; KJV, NASB \u201ca thing most holy.\u201d
tn The words \u201cit is\u201d (\u05d4\u05d5\u05bc\u05d0, hu\u2019) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between \u201cmost holy\u201d and \u201cfrom the gifts\u201d (cf. 1:13, 17).
tn Heb \u201c\u2026is to Aaron and to his sons.\u201d The preposition \u201cto\u201d (\u05dc\u05b0, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions."}, {"pk": 2827506, "translation": "NET", "book": 3, "chapter": 2, "verse": 4, "text": "\u201c\u2018When you present an offering of grain baked in an oven, it must be made of choice wheat flour baked into unleavened loaves mixed with olive oil or unleavened wafers smeared with olive oil.", "comment": "tn Heb \u201cand.\u201d Here the conjunction vav (\u05d5) has an alternative sense (\u201cor\u201d).
sn These \u201cloaves\u201d were either \u201cring-shaped\u201d (HALOT 317 s.v. \u05d7\u05b7\u05dc\u05bc\u05b8\u05d4) or \u201cperforated\u201d (BDB 319 s.v. \u05d7\u05b7\u05dc\u05bc\u05b8\u05d4; cf. J. Milgrom, Leviticus [AB], 1:184).
tn The Hebrew word \u05de\u05b0\u05e9\u05c1\u05bb\u05d7\u05b4\u05d9\u05dd (m\u00ffshukhim) translated here as \u201csmeared\u201d is often translated \u201canointed\u201d in other contexts. Cf. TEV \u201cbrushed with olive oil\u201d (CEV similar).
tn The insertion of the words \u201cit must be made of\u201d is justified by the context and the expressed words \u201cit shall be made of\u201d in vv. 7 and 8 below."}, {"pk": 2827507, "translation": "NET", "book": 3, "chapter": 2, "verse": 5, "text": "If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened."}, {"pk": 2827508, "translation": "NET", "book": 3, "chapter": 2, "verse": 6, "text": "Crumble it in pieces and pour olive oil on it \u2014 it is a grain offering.", "comment": "tn There is no vav (\u05d5, \u201cand\u201d) in the MT at the beginning of v. 6 and the verb is pointed as an infinite absolute. The present translation has rendered it as an imperative (see GKC 346 \u00a7113.bb) and, therefore, the same for the following vav consecutive perfect verb (cf. NIV \u201cCrumble it and pour oil on it\u201d; cf. also NRSV, NEB, NLT, and J. Milgrom, Leviticus [AB], 1:185, but note the objections to this rendering in J. E. Hartley, Leviticus [WBC], 26). The LXX seems to suggest adding a vav (\u201cand\u201d) and pointing the verb as a consecutive perfect, which yields \u201cand you shall break it in pieces\u201d (cf. the BHS textual note; Hartley, 26, prefers the LXX rendering)."}, {"pk": 2827509, "translation": "NET", "book": 3, "chapter": 2, "verse": 7, "text": "If your offering is a grain offering made in a pan, it must be made of choice wheat flour deep fried in olive oil.", "comment": "sn Lev 7:9 makes it clear that one cooked \u201con\u201d a griddle but \u201cin\u201d a pan. This suggests that the oil in the pan served for deep fat frying, hence the translation \u201cdeep fried in olive oil\u201d (see, e.g., J. Milgrom, Leviticus [AB], 1:185); cf. also NAB.
tn Heb \u201ca grain offering of a pan\u201d; cf. KJV \u201cfryingpan\u201d; NAB \u201cpot\u201d; CEV \u201cpan with a lid on it.\u201d"}, {"pk": 2827510, "translation": "NET", "book": 3, "chapter": 2, "verse": 8, "text": "\u201c\u2018You must bring the grain offering that must be made from these to the LORD. Present it to the priest, and he will bring it to the altar.", "comment": "tc There are several person, gender, and voice verb problems in this verse. First, the MT has \u201cAnd you shall bring the grain offering,\u201d but the LXX and Qumran have \u201che\u201d rather than \u201cyou\u201d (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has \u201cwhich shall be made\u201d (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, \u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4, minkhah, \u201cgrain offering\u201d), while the LXX has \u201cwhich he shall make\u201d (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb \u201cand he shall present it to the priest,\u201d which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding \u201cpresent it to the priest.\u201d This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT."}, {"pk": 2827511, "translation": "NET", "book": 3, "chapter": 2, "verse": 9, "text": "Then the priest must take up from the grain offering its memorial portion and offer it up in smoke on the altar \u2014 it is a gift of a soothing aroma to the LORD.", "comment": "tn The words \u201cit is\u201d (\u05d4\u05d5\u05bc\u05d0, hu\u2019) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).
tn The Hebrew verb \u05d4\u05b5\u05e8\u05b4\u05d9\u05dd (herim, \u201cto take up\u201d; cf. NAB \u201clift\u201d) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8\u201310 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom \u201ctake out\u201d here (e.g., NIV, NCV); cf. NRSV \u201cremove.\u201d"}, {"pk": 2827512, "translation": "NET", "book": 3, "chapter": 2, "verse": 10, "text": "The remainder of the grain offering belongs to Aaron and to his sons \u2014 it is most holy from the gifts of the LORD.", "comment": "tn See the note on \u201cit is\u201d in v. 9b."}, {"pk": 2827513, "translation": "NET", "book": 3, "chapter": 2, "verse": 11, "text": "\u201c\u2018No grain offering which you present to the LORD can be made with yeast, for you must not offer up in smoke any yeast or honey as a gift to the LORD.", "comment": "tc A few Hebrew mss, Smr, LXX, and Tg. Ps.-J. have the verb \u201cpresent\u201d rather than \u201coffer up in smoke,\u201d but the MT is clearly correct. One could indeed present leavened and honey sweetened offerings as first fruit offerings, which were not burned on the altar (see v. 12 and the note there), but they could not be offered up in fire on the altar. Cf. the TEV\u2019s ambiguous \u201cyou must never use yeast or honey in food offered to the Lord.\u201dtn Heb \u201cfor all leaven and all honey you must not offer up in smoke from it a gift to the Lord.\u201d
tn Heb \u201cEvery grain offering which you offer to the Lord must not be made leavened.\u201d The noun \u201cleaven\u201d is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but \u201cyeast\u201d is more commonly used today."}, {"pk": 2827514, "translation": "NET", "book": 3, "chapter": 2, "verse": 12, "text": "You can present them to the LORD as an offering of first fruit, but they must not go up to the altar for a soothing aroma.", "comment": "sn The \u201cfirst fruit\u201d referred to here was given to the priests as a prebend for their service to the Lord, not offered on the altar (Num 18:12)."}, {"pk": 2827515, "translation": "NET", "book": 3, "chapter": 2, "verse": 13, "text": "Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering \u2014 on every one of your grain offerings you must present salt.", "comment": "tn Heb \u201cfrom upon your grain offering.\u201d"}, {"pk": 2827516, "translation": "NET", "book": 3, "chapter": 2, "verse": 14, "text": "\u201c\u2018If you present a grain offering of first ripe grain to the LORD, you must present your grain offering of first ripe grain as soft kernels roasted in fire \u2014 crushed bits of fresh grain.", "comment": "tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term \u201ccrushed bits\u201d (\u05d2\u05bc\u05b6\u05e8\u05b6\u05e9\u05c2, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is \u201cgroats\u201d; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB \u201cfresh grits of new ears of grain\u201d; NRSV \u201ccoarse new grain from fresh ears.\u201d"}, {"pk": 2827517, "translation": "NET", "book": 3, "chapter": 2, "verse": 15, "text": "And you must put olive oil on it and set frankincense on it \u2014 it is a grain offering."}, {"pk": 2827518, "translation": "NET", "book": 3, "chapter": 2, "verse": 16, "text": "Then the priest must offer its memorial portion up in smoke \u2014 some of its crushed bits, some of its olive oil, in addition to all of its frankincense \u2014 it is a gift to the LORD.", "comment": "tn See the note on \u201cit is\u201d in 2:9b."}, {"pk": 2827519, "translation": "NET", "book": 3, "chapter": 3, "verse": 1, "text": "\u201c\u2018Now if his offering is a peace offering sacrifice, if he presents an offering from the herd, he must present before the LORD a flawless male or a female.", "comment": "sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8\u201321, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18\u201321), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The \u201cthank offering\u201d expressed thanksgiving (e.g., Lev 7:11\u201315; 22:29\u201330), the \u201cvotive offering\u201d fulfilled a vow (e.g., Lev 7:16\u201318; 22:21\u201325), and the \u201cfreewill offering\u201d was offered as an expression of devotion and praise to God (e.g., Lev 7:16\u201318; 22:21\u201325). The so-called \u201cordination offering\u201d was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19\u201334; Lev 7:37; 8:22\u201332). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.
tn Heb \u201cif a male if a female, perfect he shall present it before the Lord.\u201d The \u201cor\u201d in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below."}, {"pk": 2827520, "translation": "NET", "book": 3, "chapter": 3, "verse": 2, "text": "He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar\u2019s sides.", "comment": "tn See the remarks on Lev 1:3\u20135 above for some of the details of translation here."}, {"pk": 2827521, "translation": "NET", "book": 3, "chapter": 3, "verse": 3, "text": "Then the one presenting the offering must present a gift to the LORD from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails,", "comment": "tn Heb \u201cand all the fat on the entrails.\u201d The fat layer that covers the entrails as a whole (i.e., \u201cthat covers the entrails\u201d) is different from the fat that surrounds and adheres to the various organs (\u201con the entrails,\u201d i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).
tn Heb \u201cThen he\u201d; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5)."}, {"pk": 2827522, "translation": "NET", "book": 3, "chapter": 3, "verse": 4, "text": "the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys).", "comment": "tn Heb \u201cand the protruding lobe on the liver on the kidneys he shall remove it.\u201d Cf. NRSV \u201cthe appendage of the liver\u201d; NIV \u201cthe covering of the liver\u201d (KJV \u201cthe caul above the liver\u201d)."}, {"pk": 2827523, "translation": "NET", "book": 3, "chapter": 3, "verse": 5, "text": "Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the LORD.", "comment": "tn Or \u201con the fire \u2013 [it is] a gift of a soothing aroma to the Lord\u201d (see Lev 1:13b, 17b, and the note on 1:9b)."}, {"pk": 2827524, "translation": "NET", "book": 3, "chapter": 3, "verse": 6, "text": "\u201c\u2018If his offering for a peace offering sacrifice to the LORD is from the flock, he must present a flawless male or female.", "comment": "tn Heb \u201ca male or female without defect he shall present it\u201d; cf. NLT \u201cmust have no physical defects.\u201d"}, {"pk": 2827525, "translation": "NET", "book": 3, "chapter": 3, "verse": 7, "text": "If he presents a sheep as his offering, he must present it before the LORD."}, {"pk": 2827526, "translation": "NET", "book": 3, "chapter": 3, "verse": 8, "text": "He must lay his hand on the head of his offering and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar\u2019s sides.", "comment": "tn See the note on this term at 1:5."}, {"pk": 2827527, "translation": "NET", "book": 3, "chapter": 3, "verse": 9, "text": "Then he must present a gift to the LORD from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails,", "comment": "sn See the note on this phrase in 3:3."}, {"pk": 2827528, "translation": "NET", "book": 3, "chapter": 3, "verse": 10, "text": "the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys).", "comment": "tn Heb \u201cand the protruding lobe on the liver on the kidneys he shall remove it.\u201d"}, {"pk": 2827529, "translation": "NET", "book": 3, "chapter": 3, "verse": 11, "text": "Then the priest must offer it up in smoke on the altar as a food gift to the LORD.", "comment": "tn Heb \u201cfood, a gift to the Lord.\u201d"}, {"pk": 2827530, "translation": "NET", "book": 3, "chapter": 3, "verse": 12, "text": "\u201c\u2018If his offering is a goat he must present it before the LORD,"}, {"pk": 2827531, "translation": "NET", "book": 3, "chapter": 3, "verse": 13, "text": "lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar\u2019s sides."}, {"pk": 2827532, "translation": "NET", "book": 3, "chapter": 3, "verse": 14, "text": "Then he must present from it his offering as a gift to the LORD: the fat which covers the entrails and all the fat on the entrails,", "comment": "sn See the note on this phrase in 3:3."}, {"pk": 2827533, "translation": "NET", "book": 3, "chapter": 3, "verse": 15, "text": "the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys).", "comment": "tn Heb \u201cand the protruding lobe on the liver on the kidneys he shall remove it.\u201d"}, {"pk": 2827534, "translation": "NET", "book": 3, "chapter": 3, "verse": 16, "text": "Then the priest must offer them up in smoke on the altar as a food gift for a soothing aroma \u2014 all the fat belongs to the LORD."}, {"pk": 2827535, "translation": "NET", "book": 3, "chapter": 3, "verse": 17, "text": "This is a perpetual statute throughout your generations in all the places where you live: You must never eat any fat or any blood.\u2019\u201d", "comment": "tn Heb \u201call fat and all blood you must not eat.\u201d
tn Heb \u201cfor your generations\u201d; NAB \u201cfor your descendants\u201d; NLT \u201cfor you and all your descendants.\u201d
tn The words \u201cThis is\u201d are not in the Hebrew text, but are supplied due to requirements of English style."}, {"pk": 2827536, "translation": "NET", "book": 3, "chapter": 4, "verse": 1, "text": "Then the LORD spoke to Moses:", "comment": "sn The quotation introduced here extends from Lev 4:2 through 5:13, and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below."}, {"pk": 2827537, "translation": "NET", "book": 3, "chapter": 4, "verse": 2, "text": "\u201cTell the Israelites, \u2018When a person sins by straying unintentionally from any of the Lord\u2019s commandments which must not be violated, and violates any one of them \u2014", "comment": "tn Heb \u201cAnd a person, when he sins in straying.\u201d The English translation of \u201cby straying\u201d (\u05d1\u05bc\u05b4\u05e9\u05c1\u05b0\u05d2\u05b8\u05d2\u05b8\u05d4 [bishgagah] literally, \u201cin going astray; in making an error\u201d) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX \u201cinvoluntarily\u201d; Tg. Onq. \u201cby neglect\u201d; KJV \u201cthrough ignorance\u201d; ASV, RSV, NJPS \u201cunwittingly\u201d; NASB, NIV, NRSV, NLT \u201cunintentionally\u201d; NAB, NEB \u201cinadvertently\u201d; NCV \u201cby accident.\u201d However, we know from Num 15:27\u201331 that committing a sin \u201cby straying\u201d is the opposite of committing a sin \u201cdefiantly\u201d (i.e., \u05d1\u05bc\u05b0\u05d9\u05b7\u05d3 \u05e8\u05b8\u05de\u05b8\u05d4 [b\u00ffyad ramah] \u201cwith a raised hand,\u201d v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the Lord. Thus, he \u201cblasphemes\u201d the Lord and has \u201cdespised\u201d his word, for which he should be \u201ccut off from among his people\u201d (Num 15:30\u201331). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines \u201cby straying\u201d with the preposition \u201cfrom\u201d which fits naturally with \u201cstraying\u201d (i.e., \u201cstraying from\u201d the Lord\u2019s commandments). For sins committed \u201cby straying\u201d from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1\u20136) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.
tn The \u201cwhen\u201d clause (\u05db\u05bc\u05b4\u05d9, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by \u201cif\u201d (\u05d0\u05b4\u05dd [\u2019im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, \u201cwhich must not be done and does from one from them.\u201d
tn This is an emphatic use of the preposition \u05de\u05b4\u05df (min; see R. J. Williams, Hebrew Syntax, 56-57, \u00a7325)."}, {"pk": 2827538, "translation": "NET", "book": 3, "chapter": 4, "verse": 3, "text": "\u201c\u2018If the high priest sins so that the people are guilty, on account of the sin he has committed he must present a flawless young bull to the LORD for a sin offering.", "comment": "tn Heb \u201cthe anointed priest\u201d (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).
tn Heb \u201cto the guilt of the people\u201d; NRSV \u201cthus bringing guilt on the people.\u201d
tn Heb \u201cand he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.\u201d
sn The word for \u201csin offering\u201d (sometimes translated \u201cpurification offering\u201d) is the same as the word for \u201csin\u201d earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the \u201csin offering\u201d (\u05d7\u05b7\u05d8\u05bc\u05b8\u05d0\u05ea, khatta\u2019t) was to \u201cpurge\u201d (\u05db\u05bc\u05b4\u05e4\u05bc\u05b6\u05e8, kipper, \u201cto make atonement,\u201d see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103."}, {"pk": 2827539, "translation": "NET", "book": 3, "chapter": 4, "verse": 4, "text": "He must bring the bull to the entrance of the Meeting Tent before the LORD, lay his hand on the head of the bull, and slaughter the bull before the LORD."}, {"pk": 2827540, "translation": "NET", "book": 3, "chapter": 4, "verse": 5, "text": "Then that high priest must take some of the blood of the bull and bring it to the Meeting Tent.", "comment": "tn Heb \u201cfrom the blood of the bull\u201d (and similarly throughout this chapter)."}, {"pk": 2827541, "translation": "NET", "book": 3, "chapter": 4, "verse": 6, "text": "The priest must dip his finger in the blood and sprinkle some of it seven times before the LORD toward the front of the veil-canopy of the sanctuary.", "comment": "tn Heb \u201cof the blood.\u201d The relative pronoun (\u201cit\u201d) has been used in the translation here for stylistic reasons.
tn The Hebrew verb \u05d5\u05b0\u05d4\u05b4\u05d6\u05bc\u05b8\u05d4 (v\u00ffhizzah, Hiphil of \u05e0\u05b8\u05d6\u05b8\u05d4, nazah) does indeed mean \u201csprinkle\u201d or \u201csplatter.\u201d Contrast the different Hebrew verb meaning \u201csplash\u201d in Lev 1:5 (\u05d6\u05b8\u05e8\u05b8\u05e7, zaraq).
tn The particle here translated \u201ctoward\u201d usually serves as a direct object indicator or a preposition meaning \u201cwith.\u201d With the verb of motion it probably means \u201ctoward,\u201d \u201cin the direction of\u201d (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.
tn The Hebrew term \u05e4\u05bc\u05b8\u05e8\u05b9\u05db\u05b6\u05ea (parokhet) is usually translated \u201cveil\u201d (e.g., ASV, NAB, NASB) or \u201ccurtain\u201d (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89)."}, {"pk": 2827542, "translation": "NET", "book": 3, "chapter": 4, "verse": 7, "text": "The priest must put some of the blood on the horns of the altar of fragrant incense that is before the LORD in the Meeting Tent, and all the rest of the bull\u2019s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent."}, {"pk": 2827543, "translation": "NET", "book": 3, "chapter": 4, "verse": 8, "text": "\u201c\u2018Then he must take up all the fat from the sin offering bull: the fat covering the entrails and all the fat surrounding the entrails,", "comment": "tn Heb \u201call the fat of the bull of the sin offering he shall take up from it.\u201d
tc The MT has here the preposition \u05e2\u05b7\u05dc (\u2019al, \u201con, upon\u201d [i.e., \u201cwhich covers on the entrails,\u201d as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read \u05d0\u05b6\u05ea (\u2019et), which is what would be expected (i.e., \u201cwhich covers the entrails\u201d; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of \u201con (\u05e2\u05b7\u05dc) the entrails\u201d at the end of the verse.
tn Heb \u201cand all the fat on the entrails.\u201d The fat layer that covers the entrails as a whole (i.e., \u201cthat covers the entrails\u201d) is different from the fat that surrounds and adheres to the various organs (\u201con the entrails,\u201d i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7)."}, {"pk": 2827544, "translation": "NET", "book": 3, "chapter": 4, "verse": 9, "text": "the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys)", "comment": "tn Heb \u201cand the protruding lobe on the liver on the kidneys he shall remove it.\u201d"}, {"pk": 2827545, "translation": "NET", "book": 3, "chapter": 4, "verse": 10, "text": "\u2014 just as it is taken from the ox of the peace offering sacrifice \u2014 and the priest must offer them up in smoke on the altar of burnt offering.", "comment": "tn Heb \u201ctaken up from\u201d; KJV, ASV \u201ctaken off from\u201d; NAB, NASB, NIV, NRSV \u201cremoved.\u201d See the notes on Lev 3:3\u20134 above (cf. also 3:9\u201310, 14\u201315)."}, {"pk": 2827546, "translation": "NET", "book": 3, "chapter": 4, "verse": 11, "text": "But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung \u2014"}, {"pk": 2827547, "translation": "NET", "book": 3, "chapter": 4, "verse": 12, "text": "all the rest of the bull \u2014 he must bring outside the camp to a ceremonially clean place, to the fatty ash pile, and he must burn it on a wood fire; it must be burned on the fatty ash pile.", "comment": "tn Heb \u201ca clean place,\u201d but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
tn Heb \u201cthe pouring out [place] of fatty ash.\u201d
tn Heb \u201cburn with fire.\u201d This expression is somewhat redundant in English, so the translation collocates \u201cfire\u201d with \u201cwood,\u201d thus \u201ca wood fire.\u201d
tn Heb \u201cAnd he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.\u201d
tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of \u201call (the rest of) the bull\u201d (lit. \u201call the bull\u201d) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below)."}, {"pk": 2827548, "translation": "NET", "book": 3, "chapter": 4, "verse": 13, "text": "\u201c\u2018If the whole congregation of Israel strays unintentionally and the matter is not noticed by the assembly, and they violate one of the Lord\u2019s commandments, which must not be violated, so they become guilty,", "comment": "tn Heb \u201cand they do one from all the commandments of the Lord which must not be done\u201d (cf. v. 2).
tn Heb \u201cstrays\u201d; KJV \u201csin through ignorance.\u201d The verb \u201cstrays\u201d here is the verbal form of the noun in the expression \u201cby straying\u201d (see the note on Lev 4:2 above).
tn Heb \u201cis concealed from the eyes of\u201d; NASB, NRSV, NLT \u201cescapes the notice of.\u201d"}, {"pk": 2827549, "translation": "NET", "book": 3, "chapter": 4, "verse": 14, "text": "the assembly must present a young bull for a sin offering when the sin they have committed becomes known. They must bring it before the Meeting Tent,", "comment": "tn Heb \u201cand the sin which they committed on it becomes known\u201d; KJV \u201cwhich they have sinned against it.\u201d The Hebrew \u05e2\u05b8\u05dc\u05b6\u05d9\u05d4\u05b8 (\u2019aleha, \u201con it\u201d) probably refers back to \u201cone of the commandments\u201d in v. 13 (J. Milgrom, Leviticus [AB], 1:243)."}, {"pk": 2827550, "translation": "NET", "book": 3, "chapter": 4, "verse": 15, "text": "the elders of the congregation must lay their hands on the head of the bull before the LORD, and someone must slaughter the bull before the LORD.", "comment": "tn Heb \u201cand he shall slaughter.\u201d The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to \u201cthe elders of the congregation.\u201d"}, {"pk": 2827551, "translation": "NET", "book": 3, "chapter": 4, "verse": 16, "text": "Then the high priest must bring some of the blood of the bull to the Meeting Tent,", "comment": "tn Heb \u201cthe anointed priest\u201d (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV)."}, {"pk": 2827552, "translation": "NET", "book": 3, "chapter": 4, "verse": 17, "text": "and that priest must dip his finger in the blood and sprinkle some of the blood seven times before the LORD toward the front of the veil-canopy.", "comment": "tn The Hebrew verb \u05d5\u05b0\u05d4\u05b4\u05d6\u05bc\u05b8\u05d4 (v\u00ffhizzah, Hiphil of \u05e0\u05b8\u05d6\u05b8\u05d4, nazah) does indeed mean \u201csprinkle\u201d or \u201csplatter.\u201d Contrast the different Hebrew verb translated \u201csplash\u201d in Lev 1:5 (\u05d6\u05b8\u05e8\u05b8\u05e7, zaraq).
tc The MT reads literally, \u201cand the priest shall dip his finger from the blood and sprinkle seven times.\u201d This is awkward. Compare v. 6, which has literally, \u201cand the priest shall dip his finger in the blood and sprinkle from the blood seven times.\u201d The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from \u201chis finger\u201d to \u201cfrom the blood,\u201d thus missing \u201cin the blood\u201d) and metathesis (i.e., this also resulted in a text where \u201cfrom the blood\u201d stands before \u201csprinkle\u201d rather than after it; J. E. Hartley, Leviticus [WBC], 47).
tn See the note on v. 6 above.
tn See the note on v. 6 above.
tn The words \u201cin the blood\u201d are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity."}, {"pk": 2827553, "translation": "NET", "book": 3, "chapter": 4, "verse": 18, "text": "He must put some of the blood on the horns of the altar which is before the LORD in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.", "comment": "sn See v. 7, where this altar is identified as the altar of fragrant incense."}, {"pk": 2827554, "translation": "NET", "book": 3, "chapter": 4, "verse": 19, "text": "\u201c\u2018Then the priest must take all its fat and offer the fat up in smoke on the altar.", "comment": "tn Heb \u201cThen he\u201d; the referent has been specified in the translation for clarity. Based on the parallel statement in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
tn Heb \u201ctake up all its fat from it\u201d; NASB \u201cshall remove all its fat from it.\u201dsn See the full discussion of the fat regulations in Lev 4:8\u20139 above.
tn Heb \u201cit\u201d; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the \u201crest\u201d of the bull is mentioned in v. 21."}, {"pk": 2827555, "translation": "NET", "book": 3, "chapter": 4, "verse": 20, "text": "He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. So the priest will make atonement on their behalf and they will be forgiven.", "comment": "tn Heb \u201cthere shall be forgiveness to them\u201d or \u201cit shall be forgiven to them.\u201d
sn Cf. Lev 4:11\u201312 above for the disposition of \u201cthe [rest of] the bull.\u201d
sn The focus of sin offering \u201catonement\u201d was purging impurities from the tabernacle (see the note on Lev 1:4)."}, {"pk": 2827556, "translation": "NET", "book": 3, "chapter": 4, "verse": 21, "text": "He must bring the rest of the bull outside the camp and burn it just as he burned the first bull \u2014 it is the sin offering of the assembly.", "comment": "sn See the note on the word \u201cslaughter\u201d in v. 15.
tn Heb \u201cAnd he shall bring out the bull to from outside to the camp.\u201d"}, {"pk": 2827557, "translation": "NET", "book": 3, "chapter": 4, "verse": 22, "text": "\u201c\u2018Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the LORD his God which must not be violated, and he pleads guilty,", "comment": "tn Heb \u201cand does one from all the commandments of the Lord his God which must not be done\u201d; cf. NRSV \u201cought not to be done\u201d; NIV \u201cdoes what is forbidden in any of the commands.\u201d
tn See the Lev 4:2 note on \u201cstraying.\u201d
tn This section begins with the relative pronoun \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) which usually means \u201cwho\u201d or \u201cwhich,\u201d but here means \u201cwhenever.\u201d"}, {"pk": 2827558, "translation": "NET", "book": 3, "chapter": 4, "verse": 23, "text": "or his sin that he committed is made known to him, he must bring a flawless male goat as his offering.", "comment": "tn Lev 4:22b\u201323a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew \u05d0\u05d5\u05b9 (\u2019o, \u201cor\u201d) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., \u201cpleads guilty\u201d), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (\u201chis sin\u2026is made known to him\u201d). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27\u201328; and esp. the notes on Lev 5:1 below.
tn Heb \u201cor his sin which he sinned in it is made known to him\u201d; NAB \u201cif he learns of the sin he committed.\u201d
tn Heb \u201ca he-goat of goats, a male without defect\u201d; cf. NLT \u201cwith no physical defects.\u201d"}, {"pk": 2827559, "translation": "NET", "book": 3, "chapter": 4, "verse": 24, "text": "He must lay his hand on the head of the male goat and slaughter it in the place where the burnt offering is slaughtered before the LORD \u2014 it is a sin offering.", "comment": "tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a."}, {"pk": 2827560, "translation": "NET", "book": 3, "chapter": 4, "verse": 25, "text": "Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering."}, {"pk": 2827561, "translation": "NET", "book": 3, "chapter": 4, "verse": 26, "text": "Then the priest must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement on his behalf for his sin and he will be forgiven.", "comment": "tn Heb \u201cThen he\u201d; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
sn The focus of sin offering \u201catonement\u201d was purging impurities from the tabernacle (see the note on Lev 1:4).
tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him\u201d (KJV similar).
tn Heb \u201cfrom.\u201d In this phrase the preposition \u05de\u05b4\u05df (min) may be referring to the reason or cause (\u201con account of, because of\u201d; GKC 383 \u00a7119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, \u201cfrom\u201d may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be \u201can elliptical expression for \u05d9\u05b0\u05db\u05b7\u05e4\u05bc\u05b5\u05e8 \u05e2\u05b7\u05dc\u05be\u05dc\u05b0\u05d8\u05b7\u05d4\u05b5\u05e8 \u05d0\u05b6\u05ea\u05be\u05de\u05b4\u05df, \u2018he will make expiation for\u2026to cleanse\u2026from\u2026,\u2019 as in 16:30.\u201d"}, {"pk": 2827562, "translation": "NET", "book": 3, "chapter": 4, "verse": 27, "text": "\u201c\u2018If an ordinary individual sins by straying unintentionally when he violates one of the Lord\u2019s commandments which must not be violated, and he pleads guilty", "comment": "tn Heb \u201can individual from the people of the land\u201d; cf. NASB \u201canyone of the common people\u201d (KJV, ASV both similar); NAB \u201ca private person.\u201d
tn Heb \u201cIf one person sins by straying, from the people of the land.\u201d See Lev 4:2 for a note on \u201cstraying.\u201d
tn Heb \u201cby doing it, one from the commandments of the Lord which must not be done.\u201d"}, {"pk": 2827563, "translation": "NET", "book": 3, "chapter": 4, "verse": 28, "text": "or his sin that he committed is made known to him, he must bring a flawless female goat as his offering for the sin that he committed.", "comment": "tn Heb \u201con his sin.\u201d
tn Heb \u201cor his sin which he sinned is made known to him\u201d; cf. NCV \u201cwhen that person learns about his sin.\u201d
tn Lev 4:27b\u201328a is essentially the same as 4:22b\u201323a (see the notes there).
tn Heb \u201ca she-goat of goats, a female without defect\u201d; NAB \u201can unblemished she-goat.\u201d"}, {"pk": 2827564, "translation": "NET", "book": 3, "chapter": 4, "verse": 29, "text": "He must lay his hand on the head of the sin offering and slaughter the sin offering in the place where the burnt offering is slaughtered.", "comment": "tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a)."}, {"pk": 2827565, "translation": "NET", "book": 3, "chapter": 4, "verse": 30, "text": "Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar."}, {"pk": 2827566, "translation": "NET", "book": 3, "chapter": 4, "verse": 31, "text": "Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the LORD. So the priest will make atonement on his behalf and he will be forgiven.", "comment": "sn The focus of sin offering \u201catonement\u201d was purging impurities from the tabernacle (see the note on Lev 1:4).
tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him\u201d (KJV similar)."}, {"pk": 2827567, "translation": "NET", "book": 3, "chapter": 4, "verse": 32, "text": "\u201c\u2018But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female."}, {"pk": 2827568, "translation": "NET", "book": 3, "chapter": 4, "verse": 33, "text": "He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered."}, {"pk": 2827569, "translation": "NET", "book": 3, "chapter": 4, "verse": 34, "text": "Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar."}, {"pk": 2827570, "translation": "NET", "book": 3, "chapter": 4, "verse": 35, "text": "Then the one who brought the offering must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the LORD. So the priest will make atonement on his behalf for his sin which he has committed and he will be forgiven.", "comment": "sn The focus of sin offering \u201catonement\u201d was purging impurities from the tabernacle (see the note on Lev 1:4).
tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him\u201d (KJV similar).
tn Heb \u201cThen he\u201d; the referent has been specified in the translation for clarity. Here \u201che\u201d refers to the offerer rather than the priest (contrast the clauses before and after)."}, {"pk": 2827571, "translation": "NET", "book": 3, "chapter": 5, "verse": 1, "text": "\u201c\u2018When a person sins in that he hears a public curse against one who fails to testify and he is a witness (he either saw or knew what had happened ) and he does not make it known, then he will bear his punishment for iniquity.", "comment": "tn The words \u201cagainst one who fails to testify\u201d are not in the Hebrew text, but have been supplied to make sense of the remark about the \u201ccurse\u201d (\u201cimprecation\u201d or \u201coath\u201d; cf. ASV \u201cadjuration\u201d; NIV \u201cpublic charge\u201d) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.
tn Heb \u201cAnd a person when he sins.\u201d Most English versions translate this as the protasis of a conditional clause: \u201cif a person sins\u201d (NASB, NIV).sn The same expression occurs in Lev 4:2 where it introduces sins done \u201cby straying unintentionally from any of the commandments of the Lord which must not be done\u201d (see the notes there). Lev 5:1\u201313 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1\u20136), and expanding on the offering regulations for the common person in Lev 4:27\u201335 with concessions to the poor common person (5:7\u201313).
tn The words \u201cwhat had happened\u201d are not in the Hebrew text, but are implied.
tn Heb \u201cand hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.\u201d
tn Heb \u201cand he shall bear his iniquity.\u201d The rendering \u201cbear the punishment (for the iniquity)\u201d reflects the use of the word \u201ciniquity\u201d to refer to the punishment for iniquity (cf. NRSV, NLT \u201csubject to punishment\u201d). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.)."}, {"pk": 2827572, "translation": "NET", "book": 3, "chapter": 5, "verse": 2, "text": "Or when there is a person who touches anything ceremonially unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty;", "comment": "tc The insertion of the words \u201cwhen there is\u201d is a reflection of the few Hebrew mss, Smr, and LXX that have \u05db\u05bc\u05b4\u05d9 (ki, \u201cwhen, if\u201d; cf. vv. 3 and esp. 4) rather than the MT\u2019s \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwho\u201d). Many English versions render this as a conditional clause (\u201cif\u201d).
sn Lev 5:2\u20133 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., \u201chas come to know\u201d in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person \u201cguilty\u201d unless he or she failed to handle it according to the normal purification regulations (see, e.g., \u201cwash his clothes and bathe with water, and he will be unclean till evening,\u201d Lev 15:5 NIV; cf. Lev 11:39\u201340; 15:5\u201312, 16\u201324; Num 19, etc.). The problem here in Lev 5:2\u20133 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.
tn Heb \u201cand it is hidden from him,\u201d meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.
tn The word \u201cceremonially\u201d has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature."}, {"pk": 2827573, "translation": "NET", "book": 3, "chapter": 5, "verse": 3, "text": "or when he touches human uncleanness with regard to anything by which he can become unclean, even if he did not realize it, but he himself has later come to know it and is guilty;", "comment": "tn Heb \u201cor if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.\u201d"}, {"pk": 2827574, "translation": "NET", "book": 3, "chapter": 5, "verse": 4, "text": "or when a person swears an oath, speaking thoughtlessly with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths \u2014", "comment": "tn Heb \u201cand is guilty to one from these,\u201d probably referring here to any of \u201cthese\u201d things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word \u201coath\u201d supplied in the translation for clarity. Another possibility is that \u201cto one from these\u201d is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with \u201cand is guilty\u201d like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).
tn Heb \u201cto speak thoughtlessly\u201d; cf. NAB \u201crashly utters an oath.\u201d"}, {"pk": 2827575, "translation": "NET", "book": 3, "chapter": 5, "verse": 5, "text": "when an individual becomes guilty with regard to one of these things he must confess how he has sinned,", "comment": "tn Heb \u201cwhich he sinned on it\u201d; cf. ASV \u201cconfess that wherein he hath sinned\u201d; NCV \u201cmust tell how he sinned.\u201d
tn Heb \u201cand it shall happen when he becomes guilty to one from these,\u201d referring to any of \u201cthese\u201d possible transgressions in Lev 5:1\u20134. Tg. Onq., the original Greek translation, and the Latin Vulgate omit this clause, possibly due to homoioteleuton because of the repetition of \u201cto one from these\u201d from the end of v. 4 in v. 5a (cf. the note on v. 4b).sn What all the transgressions in Lev 5:1\u20134 have in common is that the time is past for handling the original situation properly (i.e., testifying in court, following purity regulations, or fulfilling an oath), so now the person has become guilty and needs to follow corrective sacrificial procedures."}, {"pk": 2827576, "translation": "NET", "book": 3, "chapter": 5, "verse": 6, "text": "and he must bring his penalty for guilt to the LORD for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement on his behalf for his sin.", "comment": "tn See the note on 4:26 regarding the use of \u05de\u05b4\u05df (min).
sn The focus of sin offering \u201catonement\u201d was purging impurities from the tabernacle (see the note on Lev 1:4).
tn In this context the word for \u201cguilt\u201d (\u05d0\u05b8\u05e9\u05c1\u05b8\u05dd, \u2019asham) refers to the \u201cpenalty\u201d for incurring guilt, the so-called consequential \u05d0\u05b8\u05e9\u05c1\u05b8\u05dd (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1)."}, {"pk": 2827577, "translation": "NET", "book": 3, "chapter": 5, "verse": 7, "text": "\u201c\u2018If he cannot afford an animal from the flock, he must bring his penalty for guilt for his sin that he has committed, two turtledoves or two young pigeons, to the LORD, one for a sin offering and one for a burnt offering.", "comment": "tn See the note on Lev 1:14 above.
tn Heb \u201cand he shall bring his guilt which he sinned,\u201d which is an abbreviated form of Lev 5:6, \u201cand he shall bring his [penalty for] guilt to the Lord for his sin which he committed.\u201d The words \u201cfor his sin\u201d have been left out in v. 7, and \u201cto the Lord\u201d has been moved so that it follows the mention of the birds.
tn Heb \u201cand if his hand does not reach enough of a flock animal\u201d (see the note on v. 11 below). The term translated \u201canimal from the flock\u201d (\u05e9\u05c2\u05b6\u05d4, seh) is often translated \u201clamb\u201d (e.g., KJV, NASB, NIV, NCV) or \u201csheep\u201d (e.g., NRSV, TEV, NLT), but it clearly includes either a sheep or a goat here (cf. v. 6), referring to the smaller pasture animals as opposed to the larger ones (i.e., cattle; cf. 4:3). Some English versions use the more generic \u201canimal\u201d (e.g., NAB, CEV)."}, {"pk": 2827578, "translation": "NET", "book": 3, "chapter": 5, "verse": 8, "text": "He must bring them to the priest and present first the one that is for a sin offering. The priest must pinch its head at the nape of its neck, but must not sever the head from the body.", "comment": "tn Heb \u201che shall not divide [it]\u201d (see J. Milgrom, Leviticus [AB], 1:305).
tn Heb \u201che.\u201d The subject (\u201che\u201d) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).
sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse)."}, {"pk": 2827579, "translation": "NET", "book": 3, "chapter": 5, "verse": 9, "text": "Then he must sprinkle some of the blood of the sin offering on the wall of the altar, and the remainder of the blood must be squeezed out at the base of the altar \u2014 it is a sin offering.", "comment": "tn Heb \u201cthe remainder in the blood.\u201d The Heb. preposition \u201cin\u201d (\u05d1\u05bc\u05b0, b\u00ff) is used here to mean \u201csome among\u201d a whole collection of something.
tn The Hebrew verb \u05d5\u05b0\u05d4\u05b4\u05d6\u05bc\u05b8\u05d4 (v\u00ffhizzah, Hiphil of \u05e0\u05b8\u05d6\u05b8\u05d4, nazah) does indeed mean \u201csprinkle\u201d or \u201csplatter\u201d (cf. Lev 4:6, 17). Contrast \u201csplash\u201d in Lev 1:5, etc. (\u05d6\u05b8\u05e8\u05b8\u05e7, zaraq)."}, {"pk": 2827580, "translation": "NET", "book": 3, "chapter": 5, "verse": 10, "text": "The second bird he must make a burnt offering according to the standard regulation. So the priest will make atonement on behalf of this person for his sin which he has committed, and he will be forgiven.", "comment": "tn The word \u201cbird\u201d is not in the Hebrew text, but is supplied in the translation for clarity.
sn The focus of sin offering \u201catonement\u201d was purging impurities from the tabernacle (see the note on Lev 1:4).
tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him\u201d (KJV similar).
tn See the note on 4:26 with regard to \u05de\u05b4\u05df, min.
sn The term \u201c[standard] regulation\u201d (\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14\u201317."}, {"pk": 2827581, "translation": "NET", "book": 3, "chapter": 5, "verse": 11, "text": "\u201c\u2018If he cannot afford two turtledoves or two young pigeons, he must bring as his offering for his sin which he has committed a tenth of an ephah of choice wheat flour for a sin offering. He must not place olive oil on it and he must not put frankincense on it, because it is a sin offering.", "comment": "tn Heb \u201cand if his hand does not reach [or is not sufficient] to\u201d; cf. NASB \u201cif his means are insufficient for.\u201d The expression is the same as that in Lev 5:7 above except for the verb: \u05e0\u05b8\u05e9\u05c2\u05b7\u05d2 (nasag, \u201cto collect, to reach, to be sufficient\u201d) is used here, but \u05e0\u05b8\u05d2\u05b7\u05e2 (nagah, \u201cto touch, to reach\u201d) is used in v. 7. Smr has the former in both v. 7 and 11.
tn Heb \u201cand he shall bring his offering which he sinned.\u201d Like the similar expression in v. 7 above (see the note there), this is an abbreviated form of Lev 5:6, \u201cand he shall bring his [penalty for] guilt to the Lord for his sin which he committed.\u201d Here the words \u201cto the Lord for his sin\u201d have been left out, and \u201chis [penalty for] guilt\u201d has been changed to \u201chis offering.\u201d
sn A tenth of an ephah would be about 2.3 liters, one day\u2019s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV \u201cabout two quarts\u201d; TEV \u201cone kilogramme\u201d; CEV \u201ctwo pounds.\u201d
tn See the note on Lev 2:1 above.
tn See the note on Lev 1:14 above (cf. also 5:7)."}, {"pk": 2827582, "translation": "NET", "book": 3, "chapter": 5, "verse": 12, "text": "He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion and offer it up in smoke on the altar on top of the other gifts of the LORD \u2014 it is a sin offering.", "comment": "sn The \u201cmemorial portion\u201d (\u05d0\u05b7\u05d6\u05b0\u05db\u05bc\u05b8\u05e8\u05b8\u05d4, \u2019azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14\u201323 [6:7\u201316 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39)."}, {"pk": 2827583, "translation": "NET", "book": 3, "chapter": 5, "verse": 13, "text": "So the priest will make atonement on his behalf for his sin which he has committed by doing one of these things, and he will be forgiven. The remainder of the offering will belong to the priest like the grain offering.\u2019\u201d", "comment": "tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him\u201d (KJV similar).
sn The focus of sin offering \u201catonement\u201d was purging impurities from the tabernacle (see the note on Lev 1:4).
tn Heb \u201cfrom one from these,\u201d referring to the four kinds of violations of the law delineated in Lev 5:1\u20134 (see the note on Lev 5:5 above and cf. Lev 4:27).
tn Heb \u201cand it\u201d; the referent (the remaining portion of the offering) has been specified in the translation for clarity.
tn Heb \u201cand it shall be to the priest like the grain offering,\u201d referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10)."}, {"pk": 2827584, "translation": "NET", "book": 3, "chapter": 5, "verse": 14, "text": "Then the LORD spoke to Moses:", "comment": "sn The quotation introduced here extends from Lev 5:14 through 5:19, encompassing the first main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 6:1 [5:20 HT]."}, {"pk": 2827585, "translation": "NET", "book": 3, "chapter": 5, "verse": 15, "text": "\u201cWhen a person commits a trespass and sins by straying unintentionally from the regulations about the Lord\u2019s holy things, then he must bring his penalty for guilt to the LORD, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, for a guilt offering.", "comment": "tn See Lev 4:2 above for a note on \u201cstraying.\u201d
sn Heb \u201cfrom the holy things of the Lord.\u201d The Hebrew expression here has the same structure as Lev 4:2, \u201cfrom any of the commandments of the Lord.\u201d The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of \u201cany of the commandments,\u201d whereas the guilt offering focuses specifically on violations of regulations regarding \u201choly things\u201d (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).
tn Heb \u201ctrespasses a trespass\u201d (verb and direct object from the same Hebrew root, \u05de\u05b7\u05e2\u05b7\u05dc, ma\u2019al); cf. NIV \u201ccommits a violation.\u201d The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the Lord, see further below). See the note on Lev 10:10.
tn Heb \u201cin your valuation, silver of shekels, in the shekel of the sanctuary.\u201d The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV \u201cof the proper value in silver, according to the sanctuary shekel\u201d; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81). sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).
tn The word for \u201cguilt offering\u201d (sometimes translated \u201creparation offering\u201d) is the same as \u201cguilt\u201d earlier in the verse (rendered there \u201c[penalty for] guilt\u201d). One can tell which is intended only by the context.sn The primary purpose of the guilt offering was to \u201catone\u201d (see the note on Lev 1:4 above) for \u201ctrespassing\u201d on the Lord\u2019s \u201choly things\u201d (see later in this verse) or the property of others in the community (Lev 6:1\u20137 [5:20-26 HT]; 19:20\u201322; Num 5:5\u201310). It was closely associated with reconsecration of the Lord\u2019s sacred things or his sacred people (see, e.g., Lev 14:12\u201318; Num 6:11b\u201312). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.
tn Here the word for \u201cguilt\u201d (\u05d0\u05b8\u05e9\u05c1\u05b8\u05dd, \u2019asham) refers to the \u201cpenalty\u201d for incurring guilt, the so-called consequential use of \u05d0\u05b8\u05e9\u05c1\u05b8\u05dd (\u2019asham; see J. Milgrom, Leviticus [AB], 1:303)."}, {"pk": 2827586, "translation": "NET", "book": 3, "chapter": 5, "verse": 16, "text": "And whatever holy thing he violated he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement on his behalf with the guilt offering ram and he will be forgiven.\u201d", "comment": "tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him\u201d (KJV similar).
tn Heb \u201cand which he sinned from the holy thing.\u201d
sn Regarding \u201cmake atonement\u201d see the note on Lev 1:4."}, {"pk": 2827587, "translation": "NET", "book": 3, "chapter": 5, "verse": 17, "text": "\u201cIf a person sins and violates any of the Lord\u2019s commandments which must not be violated (although he did not know it at the time, but later realizes he is guilty), then he will bear his punishment for iniquity", "comment": "tn Heb \u201cand he did not know, and he shall be guilty and he shall bear his iniquity\u201d (for the rendering \u201cbear his punishment [for iniquity]\u201d) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord\u2019s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1\u20134). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.
tn The words \u201cat the time\u201d are not in the Hebrew text, but are implied.
tn Heb \u201cand does one from all of the commandments of the Lord which must not be done.\u201d"}, {"pk": 2827588, "translation": "NET", "book": 3, "chapter": 5, "verse": 18, "text": "and must bring a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest. So the priest will make atonement on his behalf for his error which he committed (although he himself had not known it) and he will be forgiven.", "comment": "tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him\u201d (KJV and NASB both similar).
tn The statement here is condensed. See the full expression in 5:15 and the note there.
sn Regarding \u201cmake atonement\u201d see the note on Lev 1:4.
tn Heb \u201con his straying which he strayed.\u201d See the note on Lev 4:2."}, {"pk": 2827589, "translation": "NET", "book": 3, "chapter": 5, "verse": 19, "text": "It is a guilt offering; he was surely guilty before the LORD.\u201d"}, {"pk": 2827590, "translation": "NET", "book": 3, "chapter": 6, "verse": 1, "text": "(5:20) Then the LORD spoke to Moses:", "comment": "sn This paragraph is Lev 6:1\u20137 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.
sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same."}, {"pk": 2827591, "translation": "NET", "book": 3, "chapter": 6, "verse": 2, "text": "\u201cWhen a person sins and commits a trespass against the LORD by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,", "comment": "tn Heb \u201ctrespasses a trespass\u201d (verb and direct object from the same Hebrew root \u05de\u05b7\u05e2\u05b7\u05dc, ma\u2019al). See the note on 5:15.
tn Or \u201cneighbor\u201d (ASV, NAB, NIV, NRSV, NLT); NASB \u201ccompanion\u201d; TEV \u201ca fellow-Israelite.\u201d
tn Heb \u201chas extorted his neighbor\u201d; ASV \u201coppressed\u201d; NRSV \u201cdefrauded.\u201d"}, {"pk": 2827592, "translation": "NET", "book": 3, "chapter": 6, "verse": 3, "text": "or has found something lost and denies it and swears falsely concerning any one of the things that someone might do to sin \u2014", "comment": "tn Heb \u201cand swears on falsehood\u201d; cf. CEV \u201cdeny something while under oath.\u201d
tn Heb \u201con one from all which the man shall do to sin in them.\u201d"}, {"pk": 2827593, "translation": "NET", "book": 3, "chapter": 6, "verse": 4, "text": "when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing that he had found,", "comment": "tn Heb \u201cand it shall happen, when he sins and becomes guilty,\u201d which is both resumptive of the previous (vv. 2\u20133) and the conclusion to the protasis (cf. \u201cthen\u201d introducing the next clause as the apodosis). In this case, \u201cbecomes guilty\u201d (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation \u201che is found guilty.\u201d See R. E. Averbeck, NIDOTTE 1:559-61.
tn Heb \u201cthat had been held in trust with him.\u201d"}, {"pk": 2827594, "translation": "NET", "book": 3, "chapter": 6, "verse": 5, "text": "or anything about which he swears falsely. He must restore it in full and add one fifth to it; he must give it to its owner when he is found guilty.", "comment": "tn Heb \u201cin its head.\u201d This refers \u201cthe full amount\u201d in terms of the \u201cprincipal,\u201d the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).
tn Heb \u201cto whom it is to him he shall give it in the day of his being guilty.\u201d The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as \u201cin the day he offers his guilt [reparation] offering\u201d (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or \u201cin the day he realizes his guilt\u201d (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).
tn Heb \u201cor from all which he swears on it to falsehood.\u201d"}, {"pk": 2827595, "translation": "NET", "book": 3, "chapter": 6, "verse": 6, "text": "Then he must bring his guilt offering to the LORD, a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest.", "comment": "tn The words \u201cinto silver shekels\u201d are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV \u201cor its equivalent\u201d; NLT \u201cor the animal\u2019s equivalent value in silver.\u201d"}, {"pk": 2827596, "translation": "NET", "book": 3, "chapter": 6, "verse": 7, "text": "So the priest will make atonement on his behalf before the LORD and he will be forgiven for whatever he has done to become guilty.\u201d", "comment": "tn Heb \u201con one from all which he does to become guilty in it\u201d; NAB \u201cwhatever guilt he may have incurred.\u201d
tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him\u201d (KJV similar).
sn Regarding \u201cmake atonement\u201d see the note on Lev 1:4."}, {"pk": 2827597, "translation": "NET", "book": 3, "chapter": 6, "verse": 8, "text": "(6:1) Then the LORD spoke to Moses:", "comment": "sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
sn The following paragraphs are Lev 6:8\u201330 in the English Bible but 6:1\u201323 in the Hebrew text. This initial verse makes the special priestly regulations for the people\u2019s burnt and grain offerings into a single unit (i.e., Lev 6:8\u201318 [6:1\u201311 HT]; cf. Lev 1\u20132 above). Note also the separate introductions for various priestly regulations in Lev 6:19 [12 HT], 24 [17 HT], and for the common people in Lev 7:22, 28 below."}, {"pk": 2827598, "translation": "NET", "book": 3, "chapter": 6, "verse": 9, "text": "\u201cCommand Aaron and his sons, \u2018This is the law of the burnt offering. The burnt offering is to remain on the hearth on the altar all night until morning, and the fire of the altar must be kept burning on it.", "comment": "tn Heb \u201cin it.\u201d In this context \u201cin it\u201d apparently refers to the \u201chearth\u201d which was on top of the altar.
tn Heb \u201cIt is the burnt offering on the hearth.\u201d"}, {"pk": 2827599, "translation": "NET", "book": 3, "chapter": 6, "verse": 10, "text": "Then the priest must put on his linen robe and must put linen leggings over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, and he must place them beside the altar.", "comment": "tn The exact nature of this article of the priest\u2019s clothing is difficult to determine. Cf. KJV, ASV \u201cbreeches\u201d; NAB \u201cdrawers\u201d; NASB, NIV, NRSV, NLT \u201cundergarments\u201d; NCV \u201cunderclothes\u201d; CEV \u201cunderwear\u201d; TEV \u201cshorts.\u201d
tn Heb \u201cit,\u201d referring the \u201cfatty ashes\u201d as a single unit.
tn Heb \u201che shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.\u201d"}, {"pk": 2827600, "translation": "NET", "book": 3, "chapter": 6, "verse": 11, "text": "Then he must take off his clothes and put on other clothes, and he must bring the fatty ashes outside the camp to a ceremonially clean place,", "comment": "tn The word \u201cceremonially\u201d has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature."}, {"pk": 2827601, "translation": "NET", "book": 3, "chapter": 6, "verse": 12, "text": "but the fire which is on the altar must be kept burning on it. It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.", "comment": "tn Heb \u201cin it,\u201d apparently referring to the \u201chearth\u201d which was on top of the altar (cf. the note on v. 9)."}, {"pk": 2827602, "translation": "NET", "book": 3, "chapter": 6, "verse": 13, "text": "A continual fire must be kept burning on the altar. It must not be extinguished."}, {"pk": 2827603, "translation": "NET", "book": 3, "chapter": 6, "verse": 14, "text": "\u201c\u2018This is the law of the grain offering. The sons of Aaron are to present it before the LORD in front of the altar,", "comment": "tn Heb \u201coffering it, the sons of Aaron.\u201d The verb is a Hiphil infinitive absolute, which is used here in place of the finite verb as either a jussive (GKC 346 \u00a7113.cc, \u201clet the sons of Aaron offer\u201d) or more likely an injunctive in light of the verbs that follow (Jo\u00fcon 2:430 \u00a7123.v, \u201cthe sons of Aaron shall/must offer\u201d)."}, {"pk": 2827604, "translation": "NET", "book": 3, "chapter": 6, "verse": 15, "text": "and the priest must take up with his hand some of the choice wheat flour of the grain offering and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion up in smoke on the altar as a soothing aroma to the LORD.", "comment": "tc Smr reading, which includes the locative \u05d4 (hey, translated \u201con\u201d the altar), is preferred here. This is the normal construction with the verb \u201coffer up in smoke\u201d in Lev 1\u20137 (see the note on Lev 1:9).
tn Heb \u201cshall take up from it with his hand some of the choice wheat flour of the grain offering.\u201d
tn Heb \u201cand he\u201d; the referent has been specified in the translation for clarity. The \u201che\u201d refers to the officiating priest. A similar shift between singular and plural occurs in Lev 1:7\u20139, but see the note on Lev 1:7 and J. E. Hartley, Leviticus [WBC], 89 for the possibility of textual corruption.
tn Heb \u201cand he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the Lord.\u201d
sn See the note on Lev 2:2."}, {"pk": 2827605, "translation": "NET", "book": 3, "chapter": 6, "verse": 16, "text": "Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent."}, {"pk": 2827606, "translation": "NET", "book": 3, "chapter": 6, "verse": 17, "text": "It must not be baked with yeast. I have given it as their portion from my gifts. It is most holy, like the sin offering and the guilt offering.", "comment": "tn Heb \u201choliness of holinesses [or holy of holies] it is\u201d; cf. NAB \u201cmost sacred.\u201d
tn Heb \u201cIt must not be baked leavened\u201d (cf. Lev 2:11). The noun \u201cleaven\u201d is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but \u201cyeast\u201d is more commonly used today."}, {"pk": 2827607, "translation": "NET", "book": 3, "chapter": 6, "verse": 18, "text": "Every male among the sons of Aaron may eat it. It is a perpetual allotted portion throughout your generations from the gifts of the LORD. Anyone who touches these gifts must be holy.\u2019\u201d", "comment": "tn Or \u201ca perpetual regulation\u201d; cf. NASB \u201ca permanent ordinance\u201d; NRSV \u201cas their perpetual due.\u201d
tn Or \u201canyone/anything that touches them shall become holy\u201d (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.
tn Heb \u201ctouches them\u201d; the referent has been specified in the translation for clarity. In this context \u201cthem\u201d must refer to the \u201cgifts\u201d of the Lord.
tn Heb \u201cfor your generations\u201d; cf. NIV \u201cfor the generations to come.\u201d"}, {"pk": 2827608, "translation": "NET", "book": 3, "chapter": 6, "verse": 19, "text": "Then the LORD spoke to Moses:", "comment": "sn See the note on Lev 6:8 [6:1 HT] above."}, {"pk": 2827609, "translation": "NET", "book": 3, "chapter": 6, "verse": 20, "text": "\u201cThis is the offering of Aaron and his sons which they must present to the LORD on the day when he is anointed: a tenth of an ephah of choice wheat flour as a continual grain offering, half of it in the morning and half of it in the evening.", "comment": "sn A tenth of an ephah is about 2.3 liters, one day\u2019s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).
tn For the rendering \u201cchoice wheat flour\u201d see the note on Lev 2:1."}, {"pk": 2827610, "translation": "NET", "book": 3, "chapter": 6, "verse": 21, "text": "It must be made with olive oil on a griddle and you must bring it well soaked, so you must present a grain offering of broken pieces as a soothing aroma to the LORD.", "comment": "tn The term rendered here \u201cwell soaked\u201d (see, e.g., NRSV; the Hebrew term is \u05de\u05bb\u05e8\u05b0\u05d1\u05bc\u05b6\u05db\u05b6\u05ea, murbbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated \u201cwell-mixed\u201d (e.g., NIV, NCV, NLT; NASB \u201cwell stirred\u201d; NAB \u201cwell kneaded\u201d). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either \u201cmixed\u201d (the Hebrew term is \u05d1\u05bc\u05b0\u05dc\u05d5\u05bc\u05dc\u05b9\u05ea (b\u00fflulot), not \u05de\u05bb\u05e8\u05b0\u05d1\u05bc\u05b6\u05db\u05b6\u05ea as in Lev 6:21 [6:14 HT]) or anointed with oil.
tn Heb \u201cbroken bits [?] of a grain offering of pieces,\u201d but the meaning of the Hebrew term rendered here \u201cbroken bits\u201d (\u05ea\u05bc\u05bb\u05e4\u05b4\u05d9\u05e0\u05b5\u05d9, tufiney) is quite uncertain. Some take it from the Hebrew verb \u201cto break up, to crumble\u201d (\u05e4\u05bc\u05b7\u05ea [pat]; e.g., the Syriac, NAB, NIV, NLT \u201cbroken\u201d pieces) and others from \u201cto bake\u201d (\u05d0\u05b8\u05e4\u05b7\u05d4, \u2019afah; e.g., NRSV \u201cbaked pieces\u201d). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5\u20136 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there."}, {"pk": 2827611, "translation": "NET", "book": 3, "chapter": 6, "verse": 22, "text": "The high priest who succeeds him from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the LORD.", "comment": "tn Heb \u201cAnd the anointed priest under him.\u201d"}, {"pk": 2827612, "translation": "NET", "book": 3, "chapter": 6, "verse": 23, "text": "Every grain offering of a priest must be a whole offering; it must not be eaten.\u201d"}, {"pk": 2827613, "translation": "NET", "book": 3, "chapter": 6, "verse": 24, "text": "Then the LORD spoke to Moses:", "comment": "sn See the note on Lev 6:8 [6:1 HT]."}, {"pk": 2827614, "translation": "NET", "book": 3, "chapter": 6, "verse": 25, "text": "\u201cTell Aaron and his sons, \u2018This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the LORD. It is most holy.", "comment": "tn Heb \u201choliness of holinesses [or holy of holies] it is.\u201d Cf. NAB \u201cmost sacred\u201d; CEV \u201cvery sacred\u201d; TEV \u201cvery holy.\u201d"}, {"pk": 2827615, "translation": "NET", "book": 3, "chapter": 6, "verse": 26, "text": "The priest who offers it for sin is to eat it. It must be eaten in a holy place, in the court of the Meeting Tent."}, {"pk": 2827616, "translation": "NET", "book": 3, "chapter": 6, "verse": 27, "text": "Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, you must wash whatever he spatters it on in a holy place.", "comment": "tc The translation \u201cyou must wash\u201d is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), \u201c[the garment] must be washed\u201d (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.
tn Heb \u201con the garment\u201d; NCV \u201con any clothes\u201d; CEV \u201con the clothes of the priest.\u201d"}, {"pk": 2827617, "translation": "NET", "book": 3, "chapter": 6, "verse": 28, "text": "Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel must be rubbed out and rinsed in water.", "comment": "tn Heb \u201cit\u201d; the words \u201cthat vessel\u201d are supplied in the translation to clarify the referent."}, {"pk": 2827618, "translation": "NET", "book": 3, "chapter": 6, "verse": 29, "text": "Any male among the priests may eat it. It is most holy.", "comment": "tn Heb \u201choliness of holinesses [or holy of holies] it is\u201d (also in 7:1)."}, {"pk": 2827619, "translation": "NET", "book": 3, "chapter": 6, "verse": 30, "text": "But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire.", "comment": "tn Heb \u201cburned with fire,\u201d an expression which is sometimes redundant in English, but here means \u201cburned up,\u201d \u201cburned up entirely.\u201d"}, {"pk": 2827620, "translation": "NET", "book": 3, "chapter": 7, "verse": 1, "text": "\u201c\u2018This is the law of the guilt offering. It is most holy."}, {"pk": 2827621, "translation": "NET", "book": 3, "chapter": 7, "verse": 2, "text": "In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest must splash the blood against the altar\u2019s sides.", "comment": "tn See the note on Lev 1:5.
tn Heb \u201che\u201d; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood)."}, {"pk": 2827622, "translation": "NET", "book": 3, "chapter": 7, "verse": 3, "text": "Then the one making the offering must present all its fat: the fatty tail, the fat covering the entrails,", "comment": "tn Heb \u201cthen he.\u201d This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below."}, {"pk": 2827623, "translation": "NET", "book": 3, "chapter": 7, "verse": 4, "text": "the two kidneys and the fat on their sinews, and the protruding lobe on the liver (which he must remove along with the kidneys).", "comment": "tn See the notes on Lev 3:3\u20134."}, {"pk": 2827624, "translation": "NET", "book": 3, "chapter": 7, "verse": 5, "text": "Then the priest must offer them up in smoke on the altar as a gift to the LORD. It is a guilt offering.", "comment": "tn See the note on Lev 1:9 above."}, {"pk": 2827625, "translation": "NET", "book": 3, "chapter": 7, "verse": 6, "text": "Any male among the priests may eat it. It must be eaten in a holy place. It is most holy.", "comment": "tn Heb \u201choliness of holinesses [or holy of holies] it is\u201d; NAB \u201cmost sacred\u201d; TEV \u201cvery holy.\u201d"}, {"pk": 2827626, "translation": "NET", "book": 3, "chapter": 7, "verse": 7, "text": "The law is the same for the sin offering and the guilt offering; it belongs to the priest who makes atonement with it.", "comment": "tn Heb \u201clike the sin offering like the guilt offering, one law to them.\u201d"}, {"pk": 2827627, "translation": "NET", "book": 3, "chapter": 7, "verse": 8, "text": "\u201c\u2018As for the priest who presents someone\u2019s burnt offering, the hide of that burnt offering which he presented belongs to him."}, {"pk": 2827628, "translation": "NET", "book": 3, "chapter": 7, "verse": 9, "text": "Every grain offering which is baked in the oven or made in the pan or on the griddle belongs to the priest who presented it.", "comment": "tn Heb \u201cand\u201d rather than \u201cor\u201d (cf. also the next \u201cor\u201d).
tn Heb \u201cand all made in the pan\u201d; cf. KJV \u201cfryingpan\u201d; NAB \u201cdeep-fried in a pot.\u201d"}, {"pk": 2827629, "translation": "NET", "book": 3, "chapter": 7, "verse": 10, "text": "Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike.", "comment": "tn Heb \u201ca man like his brother.\u201d"}, {"pk": 2827630, "translation": "NET", "book": 3, "chapter": 7, "verse": 11, "text": "\u201c\u2018This is the law of the peace offering sacrifice which he is to present to the LORD.", "comment": "tn This \u201che\u201d pronoun refers to the offerer. Smr and LXX have plural \u201cthey.\u201d"}, {"pk": 2827631, "translation": "NET", "book": 3, "chapter": 7, "verse": 12, "text": "If he presents it on account of thanksgiving, along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, and well soaked ring-shaped loaves made of choice wheat flour mixed with olive oil.", "comment": "tn See the notes on Lev 2:4.
tn See the note on Lev 6:21 [6:14 HT].
tn Heb \u201cchoice wheat flour well soaked ring-shaped loaves.\u201d See the note on Lev 2:1.
tn Or \u201cfor a thank offering.\u201d"}, {"pk": 2827632, "translation": "NET", "book": 3, "chapter": 7, "verse": 13, "text": "He must present this grain offering in addition to ring-shaped loaves of leavened bread which regularly accompany the sacrifice of his thanksgiving peace offering.", "comment": "tn The words \u201cwhich regularly accompany\u201d are not in the Hebrew text, but are supplied for clarity.sn The translation \u201c[which regularly accompany]\u2026\u201d is based on the practice of bringing bread (and wine) to eat with the portions of the peace offering meat eaten by the priests and worshipers (see v. 14 and Num 15:1\u201313). This was in addition to the memorial portion of the unleavened bread that was offered to the Lord on the altar (cf. Lev 2:2, 9, and the note on 7:12).
tn The rendering \u201cthis [grain] offering\u201d is more literally \u201chis offering,\u201d but it refers to the series of grain offerings listed just previously in v. 12."}, {"pk": 2827633, "translation": "NET", "book": 3, "chapter": 7, "verse": 14, "text": "He must present one of each kind of grain offering as a contribution offering to the LORD; it belongs to the priest who splashes the blood of the peace offering.", "comment": "tn Here the Hebrew text reads \u201coffering\u201d (\u05e7\u05b8\u05e8\u05b0\u05d1\u05bc\u05b8\u05df, qorbban), not \u201cgrain offering\u201d (\u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4, minkhah), but in this context the term refers once again to the list in 7:12.
tn The term rendered \u201ccontribution offering\u201d is \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4 (t\u00ffrumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28\u201334 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV \u201cas a special contribution.\u201d"}, {"pk": 2827634, "translation": "NET", "book": 3, "chapter": 7, "verse": 15, "text": "The meat of his thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.", "comment": "tn In the verse \u201chis\u201d refers to the offerer."}, {"pk": 2827635, "translation": "NET", "book": 3, "chapter": 7, "verse": 16, "text": "\u201c\u2018If his offering is a votive or freewill sacrifice, it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day,", "comment": "tn Heb \u201cand on the next day and the left over from it shall be eaten.\u201d
tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there."}, {"pk": 2827636, "translation": "NET", "book": 3, "chapter": 7, "verse": 17, "text": "but the leftovers from the meat of the sacrifice must be burned up in the fire on the third day.", "comment": "tn Heb \u201cburned with fire,\u201d an expression which is sometimes redundant in English, but here means \u201cburned up,\u201d \u201cburned up entirely\u201d (likewise in v. 19)."}, {"pk": 2827637, "translation": "NET", "book": 3, "chapter": 7, "verse": 18, "text": "If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, and the person who eats from it will bear his punishment for iniquity.", "comment": "tn Heb \u201chis iniquity he shall bear\u201d (cf. Lev 5:1); NIV \u201cwill be held responsible\u201d; NRSV \u201cshall incur guilt\u201d; TEV \u201cwill suffer the consequences.\u201d
tn Or \u201cdesecrated,\u201d or \u201cdefiled,\u201d or \u201cforbidden.\u201d For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV \u201cit is impure\u201d; NCV \u201cit will become unclean\u201d; NLT \u201cwill be contaminated.\u201d"}, {"pk": 2827638, "translation": "NET", "book": 3, "chapter": 7, "verse": 19, "text": "The meat which touches anything ceremonially unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, everyone who is ceremonially clean may eat the meat.", "comment": "tn The word \u201cceremonially\u201d has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.
tn The Hebrew has simply \u201cthe flesh,\u201d but this certainly refers to \u201cclean\u201d flesh in contrast to the unclean flesh in the first half of the verse."}, {"pk": 2827639, "translation": "NET", "book": 3, "chapter": 7, "verse": 20, "text": "The person who eats meat from the peace offering sacrifice which belongs to the LORD while his uncleanness persists will be cut off from his people.", "comment": "tn Heb \u201cand his unclean condition is on him.\u201d
sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion."}, {"pk": 2827640, "translation": "NET", "book": 3, "chapter": 7, "verse": 21, "text": "When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) and eats some of the meat of the peace offering sacrifice which belongs to the LORD, that person will be cut off from his people.\u2019\u201d", "comment": "sn For these categories of unclean animals see Lev 11.
sn For the interpretation of this last clause see the note on Lev 7:20."}, {"pk": 2827641, "translation": "NET", "book": 3, "chapter": 7, "verse": 22, "text": "Then the LORD spoke to Moses:", "comment": "sn See the note on Lev 6:8 [6:1 HT] above."}, {"pk": 2827642, "translation": "NET", "book": 3, "chapter": 7, "verse": 23, "text": "\u201cTell the Israelites, \u2018You must not eat any fat of an ox, sheep, or goat."}, {"pk": 2827643, "translation": "NET", "book": 3, "chapter": 7, "verse": 24, "text": "Moreover, the fat of an animal that has died of natural causes and the fat of an animal torn by beasts may be used for any other purpose, but you must certainly never eat it.", "comment": "tn Heb \u201cshall be used for any work\u201d; cf. NIV, NLT \u201cmay be used for any other purpose.\u201d
tn Heb \u201ccarcass,\u201d referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase \u201cof natural causes\u201d; cf. NAB, TEV \u201cthat has died a natural death.\u201d"}, {"pk": 2827644, "translation": "NET", "book": 3, "chapter": 7, "verse": 25, "text": "If anyone eats fat from the animal from which he presents a gift to the LORD, that person will be cut off from his people.", "comment": "sn See the note on Lev 7:20."}, {"pk": 2827645, "translation": "NET", "book": 3, "chapter": 7, "verse": 26, "text": "And you must not eat any blood of the birds or the domesticated land animals in any of the places where you live.", "comment": "tn Heb \u201cand any blood you must not eat in any of your dwelling places, to the bird and to the animal.\u201d"}, {"pk": 2827646, "translation": "NET", "book": 3, "chapter": 7, "verse": 27, "text": "Any person who eats any blood \u2014 that person will be cut off from his people.\u2019\u201d", "comment": "sn See the note on Lev 7:20."}, {"pk": 2827647, "translation": "NET", "book": 3, "chapter": 7, "verse": 28, "text": "Then the LORD spoke to Moses:", "comment": "sn See the note on Lev 6:8 [6:1 HT]."}, {"pk": 2827648, "translation": "NET", "book": 3, "chapter": 7, "verse": 29, "text": "\u201cTell the Israelites, \u2018The one who presents his peace offering sacrifice to the LORD must bring his offering to the LORD from his peace offering sacrifice."}, {"pk": 2827649, "translation": "NET", "book": 3, "chapter": 7, "verse": 30, "text": "With his own hands he must bring the LORD\u2019s gifts. He must bring the fat with the breast to wave the breast as a wave offering before the LORD,", "comment": "tn Heb \u201con the breast.\u201d
tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.tn Heb \u201cthe breast to wave it, a wave offering before the Lord.\u201d Other possible translations are \u201cto elevate the breast [as] an elevation offering before the Lord\u201d (cf. NRSV) or \u201cto present the breast [as] a presentation offering before the Lord.\u201d See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67."}, {"pk": 2827650, "translation": "NET", "book": 3, "chapter": 7, "verse": 31, "text": "and the priest must offer the fat up in smoke on the altar, but the breast will belong to Aaron and his sons."}, {"pk": 2827651, "translation": "NET", "book": 3, "chapter": 7, "verse": 32, "text": "The right thigh you must give as a contribution offering to the priest from your peace offering sacrifices.", "comment": "tn Older English versions (e.g., KJV, ASV) translate this Hebrew term (\u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4, t\u00ffrumah) \u201cheave offering,\u201d derived from the idea of \u201cto raise, to lift\u201d found in the verbal root (cf. NAB \u201ca raised offering\u201d). \u201cContribution offering\u201d is a better English rendering because it refers to something \u201ctaken out from\u201d (i.e., \u201clifted up from\u201d; cf. the Hebrew term \u05d4\u05b5\u05e8\u05b4\u05d9\u05dd (herim) in, e.g., Lev 2:9; 4:8, etc.) the offering as a special contribution to the specific priest who presided over the offering procedures in any particular instance (see the next verse and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV \u201cas a special contribution\u201d; NCV, NLT \u201cas a gift.\u201d"}, {"pk": 2827652, "translation": "NET", "book": 3, "chapter": 7, "verse": 33, "text": "The one from Aaron\u2019s sons who presents the blood of the peace offering and fat will have the right thigh as his share,"}, {"pk": 2827653, "translation": "NET", "book": 3, "chapter": 7, "verse": 34, "text": "for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.\u2019\u201d", "comment": "tn Or \u201ca perpetual regulation\u201d; cf. NASB \u201cas their due forever\u201d; NRSV \u201cas a perpetual due\u201d; NLT \u201ctheir regular share.\u201d"}, {"pk": 2827654, "translation": "NET", "book": 3, "chapter": 7, "verse": 35, "text": "This is the allotment of Aaron and the allotment of his sons from the LORD\u2019s gifts on the day Moses presented them to serve as priests to the LORD.", "comment": "tn Heb \u201cthe day he\u201d; the referent (Moses) has been specified in the translation for clarity.
tn Heb \u201cin the day of he presented them to serve as priests to the Lord.\u201d The grammar here is relatively unusual. First, the verb \u201cpresented\u201d appears to be in the perfect rather than the infinitive (but see GKC 531), the latter being normal in such temporal expressions. Second, the active verb form appears to be used as a passive plural (\u201cthey were presented\u201d). However, if it is translated active and singular then Moses would be the subject: \u201con the day he [Moses] offered them [Aaron and his sons].\u201d"}, {"pk": 2827655, "translation": "NET", "book": 3, "chapter": 7, "verse": 36, "text": "This is what the LORD commanded to give to them from the Israelites on the day Moses anointed them \u2014 a perpetual allotted portion throughout their generations.", "comment": "tn Heb \u201cthe day he\u201d; the referent (Moses) has been specified in the translation for clarity.
tn Heb \u201cwhich the Lord commanded to give to them in the day he anointed them from the children of Israel.\u201d Thus v. 36 is tied syntactically to v. 35 (see the note there).
tn Heb \u201cfor your generations\u201d; cf. NIV \u201cfor the generations to come\u201d; TEV \u201cfor all time to come.\u201d"}, {"pk": 2827656, "translation": "NET", "book": 3, "chapter": 7, "verse": 37, "text": "This is the law for the burnt offering, the grain offering, the sin offering, the guilt offering, the ordination offering, and the peace offering sacrifice,", "comment": "tc In the MT only \u201cthe grain offering\u201d lacks a connecting \u05d5 (vav). However, many Hebrew, Smr, LXX, Syriac, and some mss of Tg. Onq. have the \u05d5 (vav) on \u201cthe grain offering\u201d as well.
sn The Hebrew term translated \u201claw\u201d (\u05ea\u05d5\u05b9\u05e8\u05b8\u05d4 [torah]) occurs up to this point in the book only in Lev 6:9 [6:2 HT], 14 [7 HT], 25 [18 HT], 7:1, 7, 11, and here in 7:37. This suggests that Lev 7:37\u201338 is a summary of only this section of the book (i.e., Lev 6:8 [6:1 HT]-7:36), not all of Lev 1\u20137.
sn The inclusion of the \u201cordination offering\u201d (\u05de\u05b4\u05dc\u05bc\u05d5\u05bc\u05d0\u05b4\u05d9\u05dd, milu\u2019im; the term apparently comes from the notion of \u201cfilling [of the hand],\u201d cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22\u201332 will show (cf. Exod 29:19\u201334). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14\u201317), burnt and grain offering (Lev 8:18\u201321), and finally peace (i.e., ordination) offering (Lev 8:22\u201332). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30\u201331), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31\u201334; cf. Lev 7:15\u201318). For a general introduction to the peace offering see the note on Lev 3:1."}, {"pk": 2827657, "translation": "NET", "book": 3, "chapter": 7, "verse": 38, "text": "which the LORD commanded Moses on Mount Sinai on the day he commanded the Israelites to present their offerings to the LORD in the wilderness of Sinai."}, {"pk": 2827658, "translation": "NET", "book": 3, "chapter": 8, "verse": 1, "text": "Then the LORD spoke to Moses:", "comment": "sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1\u201316 as well as the partial record of its fulfillment in Exod 40:17\u201338."}, {"pk": 2827659, "translation": "NET", "book": 3, "chapter": 8, "verse": 2, "text": "\u201cTake Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread,"}, {"pk": 2827660, "translation": "NET", "book": 3, "chapter": 8, "verse": 3, "text": "and assemble the whole congregation at the entrance of the Meeting Tent.\u201d", "comment": "sn For \u201ctent of meeting\u201d see the note on Lev 1:1 above."}, {"pk": 2827661, "translation": "NET", "book": 3, "chapter": 8, "verse": 4, "text": "So Moses did just as the LORD commanded him, and the congregation assembled at the entrance of the Meeting Tent."}, {"pk": 2827662, "translation": "NET", "book": 3, "chapter": 8, "verse": 5, "text": "Then Moses said to the congregation: \u201cThis is what the LORD has commanded to be done.\u201d"}, {"pk": 2827663, "translation": "NET", "book": 3, "chapter": 8, "verse": 6, "text": "So Moses brought Aaron and his sons forward and washed them with water."}, {"pk": 2827664, "translation": "NET", "book": 3, "chapter": 8, "verse": 7, "text": "Then he put the tunic on Aaron, wrapped the sash around him, and clothed him with the robe. Next he put the ephod on him and placed on him the decorated band of the ephod, and fastened the ephod closely to him with the band.", "comment": "sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron\u2019s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.
sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6\u201314, 25\u201328; 29:5; 39:2\u20137).
sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31\u201335; 29:5; 39:22\u201326).
tn Heb \u201cgirded him with the sash\u201d (so NASB); NCV \u201ctied the cloth belt around him.\u201dsn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).
tn Heb \u201con him\u201d; the referent (Aaron) has been specified in the translation for clarity.
sn The term \u201ctunic\u201d refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39\u201340; 29:5, 8; 39:27). Traditionally this has been translated \u201ccoat\u201d (so KJV, ASV), but that English word designates an outer garment.
sn The decorated band of the ephod served as a sort of belt around Aaron\u2019s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).
tn Heb \u201cgirded him with.\u201d"}, {"pk": 2827665, "translation": "NET", "book": 3, "chapter": 8, "verse": 8, "text": "He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.", "comment": "sn The breastpiece was made of the same material as the ephod and was attached to it by means of gold rings and chains on its four corners (Exod 28:15\u201330; 29:5; 39:8\u201321). It had twelve stones attached to it (representing the twelve tribes of Israel), and a pocket in which the Urim and Thummim were kept (see following).
sn The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Exod 28:30; Num 27:21; Deut 33:8; 1 Sam 14:41 in the LXX and 28:6; Ezra 2:63 and Neh 7:65). It appears that by casting them one could obtain a yes or no answer, or no answer at all (1 Sam 28:6; J. E. Hartley, Leviticus [WBC], 111-12). See the extensive discussion in J. Milgrom, Leviticus (AB), 1:507-11."}, {"pk": 2827666, "translation": "NET", "book": 3, "chapter": 8, "verse": 9, "text": "Finally, he set the turban on his head and attached the gold plate, the holy diadem, to the front of the turban just as the LORD had commanded Moses.", "comment": "tn Although usually thought to be a \u201cturban\u201d (and so translated by the majority of English versions) this object might be only a \u201cturban-like headband\u201d wound around the forehead area (HALOT 624 s.v. \u05de\u05b4\u05e6\u05b0\u05e0\u05b6\u05e4\u05b6\u05ea).sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).
sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it \u201cHoly to the Lord\u201d (Exod 28:36\u201337; 39:30\u201331). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron\u2019s acceptable representation of Israel before the Lord (Exod 28:38)."}, {"pk": 2827667, "translation": "NET", "book": 3, "chapter": 8, "verse": 10, "text": "Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them.", "comment": "sn The expression \u201cand consecrated it\u201d refers to the effect of the anointing earlier in the verse (cf. \u201cto consecrate them/him\u201d in vv. 11 and 12). \u201cTo consecrate\u201d means \u201cto make holy\u201d or \u201cmake sacred\u201d; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God\u2019s holy things."}, {"pk": 2827668, "translation": "NET", "book": 3, "chapter": 8, "verse": 11, "text": "Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them."}, {"pk": 2827669, "translation": "NET", "book": 3, "chapter": 8, "verse": 12, "text": "He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him."}, {"pk": 2827670, "translation": "NET", "book": 3, "chapter": 8, "verse": 13, "text": "Moses also brought forward Aaron\u2019s sons, clothed them with tunics, wrapped sashes around them, and wrapped headbands on them just as the LORD had commanded Moses.", "comment": "tn Heb \u201cwrapped headdresses to them\u201d; cf. KJV \u201cbonnets\u201d; NASB, TEV \u201ccaps\u201d; NIV, NCV \u201cheadbands\u201d; NAB, NLT \u201cturbans.\u201dsn Notice that the priestly garments of Aaron\u2019s sons are quite limited compared to those of Aaron himself, the high priest (cf. vv. 7\u20139 above). The terms for \u201ctunic\u201d and \u201csash\u201d are the same but not the headgear (cf. Exod 28:40; 29:8\u20139; 39:27\u201329).
tc The MT has here \u201csash\u201d (singular), but the context is clearly plural and Smr has it in the plural.tn Heb \u201cgirded them with sashes\u201d (so NAB, NASB); NRSV \u201cfastened sashes around them.\u201d"}, {"pk": 2827671, "translation": "NET", "book": 3, "chapter": 8, "verse": 14, "text": "Then he brought near the sin offering bull and Aaron and his sons laid their hands on the head of the sin offering bull,", "comment": "sn See Lev 4:3\u201312 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5\u20137 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11\u201312; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22])."}, {"pk": 2827672, "translation": "NET", "book": 3, "chapter": 8, "verse": 15, "text": "and he slaughtered it. Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it.", "comment": "sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5\u20139, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).
tn Similar to v. 10 above, \u201cand consecrated it\u201d refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate \u201cto make atonement\u201d before the Lord.
tn The verb is the Piel of \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019, \u201cto sin\u201d) and means \u201cto de-sin\u201d the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3."}, {"pk": 2827673, "translation": "NET", "book": 3, "chapter": 8, "verse": 16, "text": "Then he took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, and Moses offered it all up in smoke on the altar,", "comment": "tn Heb \u201ctoward the altar\u201d (see the note on Lev 1:9).
tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).
sn See Lev 3:3\u20134 for the terminology of fat and kidneys here."}, {"pk": 2827674, "translation": "NET", "book": 3, "chapter": 8, "verse": 17, "text": "but the rest of the bull \u2014 its hide, its flesh, and its dung \u2014 he completely burned up outside the camp just as the LORD had commanded Moses.", "comment": "tn Heb \u201che burned with fire,\u201d an expression which is sometimes redundant in English, but here means \u201cburned up,\u201d \u201cburned up entirely.\u201d
sn See Lev 4:11\u201312, 21; 6:30 [23 HT]."}, {"pk": 2827675, "translation": "NET", "book": 3, "chapter": 8, "verse": 18, "text": "Then he presented the burnt offering ram and Aaron and his sons laid their hands on the head of the ram,"}, {"pk": 2827676, "translation": "NET", "book": 3, "chapter": 8, "verse": 19, "text": "and he slaughtered it. Moses then splashed the blood against the altar\u2019s sides.", "comment": "tn Aaron probably did the slaughtering (cf. the notes on Lev 8:15\u201316 above)."}, {"pk": 2827677, "translation": "NET", "book": 3, "chapter": 8, "verse": 20, "text": "Then he cut the ram into parts, and Moses offered the head, the parts, and the suet up in smoke,", "comment": "tn Heb \u201ccut it into its parts.\u201d One could translate here, \u201cquartered it\u201d (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).
tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above)."}, {"pk": 2827678, "translation": "NET", "book": 3, "chapter": 8, "verse": 21, "text": "but the entrails and the legs he washed with water, and Moses offered the whole ram up in smoke on the altar \u2014 it was a burnt offering for a soothing aroma, a gift to the LORD, just as the LORD had commanded Moses.", "comment": "tn See Lev 1:9, 13.
tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above)."}, {"pk": 2827679, "translation": "NET", "book": 3, "chapter": 8, "verse": 22, "text": "Then he presented the second ram, the ram of ordination, and Aaron and his sons laid their hands on the head of the ram", "comment": "tn For \u201cordination offering\u201d see Lev 7:37"}, {"pk": 2827680, "translation": "NET", "book": 3, "chapter": 8, "verse": 23, "text": "and he slaughtered it. Moses then took some of its blood and put it on Aaron\u2019s right earlobe, on the thumb of his right hand, and on the big toe of his right foot.", "comment": "tn The term for \u201cbig toe\u201d (\u05d1\u05bc\u05b9\u05d4\u05b6\u05df, bohen) is the same as that for \u201cthumb.\u201d It refers to the larger appendage on either the hand or the foot.
tn Heb \u201con the lobe of the ear of Aaron, the right one.\u201d
tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15\u201316 above)."}, {"pk": 2827681, "translation": "NET", "book": 3, "chapter": 8, "verse": 24, "text": "Next he brought Aaron\u2019s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar\u2019s sides."}, {"pk": 2827682, "translation": "NET", "book": 3, "chapter": 8, "verse": 25, "text": "Then he took the fat (the fatty tail, all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat ) and the right thigh,", "comment": "tn See Lev 7:32\u201334.
tn See Lev 3:9.
tn See Lev 8:16."}, {"pk": 2827683, "translation": "NET", "book": 3, "chapter": 8, "verse": 26, "text": "and from the basket of unleavened bread that was before the LORD he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, and placed them on the fat parts and on the right thigh.", "comment": "tn See Lev 2:4."}, {"pk": 2827684, "translation": "NET", "book": 3, "chapter": 8, "verse": 27, "text": "He then put all of them on the palms of Aaron and his sons, who waved them as a wave offering before the LORD.", "comment": "sn The \u201cpalms\u201d refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.
tn Heb \u201cand he waved.\u201d The subject of the verb \u201che waved\u201d is Aaron, but Aaron\u2019s sons also performed the action (see \u201cAaron and his sons\u201d just previously). See the similar shifts from Moses to Aaron as the subject of the action above (vv. 15, 16, 19, 20, 23), and esp. the note on Lev 8:15. In the present translation this is rendered as an adjectival clause (\u201cwho waved\u201d) to indicate that the referent is not Moses but Aaron and his sons. Cf. CEV \u201cwho lifted it up\u201d; NAB \u201cwhom he had wave\u201d (with \u201che\u201d referring to Moses here).
sn See Lev 7:30\u201331, 34."}, {"pk": 2827685, "translation": "NET", "book": 3, "chapter": 8, "verse": 28, "text": "Moses then took them from their palms and offered them up in smoke on the altar on top of the burnt offering \u2014 they were an ordination offering for a soothing aroma; it was a gift to the LORD.", "comment": "tn Heb \u201ctoward the altar\u201d (see the note on Lev 1:9)."}, {"pk": 2827686, "translation": "NET", "book": 3, "chapter": 8, "verse": 29, "text": "Finally, Moses took the breast and waved it as a wave offering before the LORD from the ram of ordination. It was Moses\u2019 share just as the LORD had commanded Moses."}, {"pk": 2827687, "translation": "NET", "book": 3, "chapter": 8, "verse": 30, "text": "Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons\u2019 garments with him. So he consecrated Aaron, his garments, and his sons and his sons\u2019 garments with him."}, {"pk": 2827688, "translation": "NET", "book": 3, "chapter": 8, "verse": 31, "text": "Then Moses said to Aaron and his sons, \u201cBoil the meat at the entrance of the Meeting Tent, and there you are to eat it and the bread which is in the ordination offering basket, just as I have commanded, saying, \u2018Aaron and his sons are to eat it,\u2019", "comment": "tn Several major ancient versions have the passive form of the verb (see BHS v. 31 note c; cf. Lev 8:35; 10:13). In that case we would translate, \u201cjust as I was commanded.\u201d"}, {"pk": 2827689, "translation": "NET", "book": 3, "chapter": 8, "verse": 32, "text": "but the remainder of the meat and the bread you must burn with fire.", "comment": "tn Heb \u201cbut the remainder in the flesh and in the bread\u201d; NAB, CEV \u201cwhat is left over\u201d; NRSV \u201cwhat remains.\u201d"}, {"pk": 2827690, "translation": "NET", "book": 3, "chapter": 8, "verse": 33, "text": "And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period.", "comment": "tn Heb \u201cbecause seven days he shall fill your hands\u201d; KJV \u201cfor seven days shall he consecrate you\u201d; CEV \u201cends seven days from now.\u201d sn It is apparent that the term for \u201cordination offering\u201d (\u05de\u05b4\u05dc\u05bc\u05bb\u05d0\u05b4\u05d9\u05dd, millu\u2019im; cf. Lev 7:37 and the note there) is closely related to the expression \u201che shall fill (Piel \u05de\u05b4\u05dc\u05bc\u05b5\u05d0, mille\u2019) your hands\u201d in this verse. Some derive the terminology from the procedure in Lev 8:27\u201328, but the term for \u201chands\u201d there is actually \u201cpalms.\u201d It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends) under their control (i.e., \u201cfilling their hands\u201d with authority; see J. Milgrom, Leviticus [AB], 1:538-39). The command \u201cto keep the charge of the Lord\u201d in v. 35 and the expression \u201cby the hand of Moses\u201d (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation."}, {"pk": 2827691, "translation": "NET", "book": 3, "chapter": 8, "verse": 34, "text": "What has been done on this day the LORD has commanded to be done to make atonement for you.", "comment": "tn Heb \u201cthe Lord has commanded to do\u201d (cf. the note on v. 33).
tn Heb \u201cjust as he has done\u201d (cf. the note on v. 33)."}, {"pk": 2827692, "translation": "NET", "book": 3, "chapter": 8, "verse": 35, "text": "You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the LORD so that you will not die, for this is what I have been commanded.\u201d"}, {"pk": 2827693, "translation": "NET", "book": 3, "chapter": 8, "verse": 36, "text": "So Aaron and his sons did all the things the LORD had commanded through Moses.", "comment": "tn Heb \u201cby the hand of\u201d (so KJV)."}, {"pk": 2827694, "translation": "NET", "book": 3, "chapter": 9, "verse": 1, "text": "On the eighth day Moses summoned Aaron and his sons and the elders of Israel,", "comment": "tn Heb \u201ccalled to\u201d; CEV, NLT \u201ccalled together.\u201d
sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33\u201335."}, {"pk": 2827695, "translation": "NET", "book": 3, "chapter": 9, "verse": 2, "text": "and said to Aaron, \u201cTake for yourself a bull calf for a sin offering and a ram for a burnt offering, both flawless, and present them before the LORD."}, {"pk": 2827696, "translation": "NET", "book": 3, "chapter": 9, "verse": 3, "text": "Then tell the Israelites: \u2018Take a male goat for a sin offering and a calf and lamb, both a year old and flawless, for a burnt offering,", "comment": "tn Heb \u201cand a calf and a lamb, sons of a year, flawless\u201d; KJV, ASV, NRSV \u201cwithout blemish\u201d; NASB, NIV \u201cwithout defect\u201d; NLT \u201cwith no physical defects.\u201d
tn Heb \u201ca he-goat of goats.\u201d"}, {"pk": 2827697, "translation": "NET", "book": 3, "chapter": 9, "verse": 4, "text": "and an ox and a ram for peace offerings to sacrifice before the LORD, and a grain offering mixed with olive oil, for today the LORD is going to appear to you.\u2019\u201d", "comment": "tn The verb is either a prophetic perfect (\u201cwill appear to you\u201d) as in the MT (cf. IBHS \u00a730.5.1.e; so many English versions), or a futurum instans participle (\u201cis going to appear to you\u201d) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 \u00a737.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22\u201324)."}, {"pk": 2827698, "translation": "NET", "book": 3, "chapter": 9, "verse": 5, "text": "So they took what Moses had commanded to the front of the Meeting Tent and the whole congregation presented them and stood before the LORD.", "comment": "tn Heb \u201cto the faces of.\u201d"}, {"pk": 2827699, "translation": "NET", "book": 3, "chapter": 9, "verse": 6, "text": "Then Moses said, \u201cThis is what the LORD has commanded you to do so that the glory of the LORD may appear to you.\u201d", "comment": "tn Heb \u201cand the glory of the Lord will appear,\u201d but the construction with the simple vav (\u05d5) plus the imperfect/jussive (\u05d5\u05b0\u05d9\u05b5\u05e8\u05b8\u05d0, v\u00ffyera\u2019; literally, \u201cand he will appear\u201d) suggests purpose in this context, not just succession of events (i.e., \u201cso that he might appear\u201d).
tn Heb \u201cwhich the Lord commanded you shall/should do.\u201d"}, {"pk": 2827700, "translation": "NET", "book": 3, "chapter": 9, "verse": 7, "text": "Moses then said to Aaron, \u201cApproach the altar and make your sin offering and your burnt offering, and make atonement on behalf of yourself and on behalf of the people; and also make the people\u2019s offering and make atonement on behalf of them just as the LORD has commanded.\u201d", "comment": "tn Instead of \u201con behalf of the people,\u201d the LXX has \u201con behalf of your house\u201d as in the Hebrew text of Lev 16:6, 11, 17. Many commentaries follow the LXX here (e.g., J. Milgrom, Leviticus [AB], 1:578; J. E. Hartley, Leviticus [WBC], 118) as do a few English versions (e.g., NAB), but others argue that, as on the Day of Atonement (Lev 16), the offerings of the priests also effected the people, even though there was still the need to have special offerings made on behalf of the people as reflected in the second half of the verse (e.g., B. A. Levine, Leviticus [JPSTC], 56)."}, {"pk": 2827701, "translation": "NET", "book": 3, "chapter": 9, "verse": 8, "text": "So Aaron approached the altar and slaughtered the sin offering calf which was for himself."}, {"pk": 2827702, "translation": "NET", "book": 3, "chapter": 9, "verse": 9, "text": "Then Aaron\u2019s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar."}, {"pk": 2827703, "translation": "NET", "book": 3, "chapter": 9, "verse": 10, "text": "The fat and the kidneys and the protruding lobe of the liver from the sin offering he offered up in smoke on the altar just as the LORD had commanded Moses,", "comment": "tn Heb \u201cfrom.\u201d"}, {"pk": 2827704, "translation": "NET", "book": 3, "chapter": 9, "verse": 11, "text": "but the flesh and the hide he completely burned up outside the camp.", "comment": "tn Heb \u201che burned with fire,\u201d an expression which is sometimes redundant in English, but here means \u201cburned up,\u201d \u201cburned up entirely.\u201d
sn See Lev 4:5\u201312 and the notes there regarding the sin offering for priest(s). The distinction here is that the blood of the sin offering for the priests was applied to the horns of the burnt offering altar in the court of the tabernacle, not the incense altar inside the tabernacle tent itself. See the notes on Lev 8:14\u201315."}, {"pk": 2827705, "translation": "NET", "book": 3, "chapter": 9, "verse": 12, "text": "He then slaughtered the burnt offering, and his sons handed the blood to him and he splashed it against the altar\u2019s sides.", "comment": "tn The verb is a Hiphil form of \u05de\u05b8\u05e6\u05b8\u05d0, matsa\u2019, \u201cto find\u201d (i.e., causative, literally \u201cto cause to find,\u201d but here the meaning is \u201cto hand to\u201d or \u201cpass to\u201d; see J. E. Hartley, Leviticus [WBC], 117-18, and J. Milgrom, Leviticus [AB], 1:581-82). The distinction between this verb and \u201cpresented\u201d in v. 9 above (see the note there) is that in v. 9 Aaron\u2019s sons held the bowl while Aaron manipulated some of the blood at the altar, while here in v. 12 they simply handed the bowl to him so he could splash all the blood around on the altar (Milgrom, 581).
tn For \u201csplashed\u201d (also in v. 18) see the note on Lev 1:5.
tn For smoothness in the English translation, \u201chis\u201d was used in place of \u201cAaron\u2019s.\u201d"}, {"pk": 2827706, "translation": "NET", "book": 3, "chapter": 9, "verse": 13, "text": "The burnt offering itself they handed to him by its parts, including the head, and he offered them up in smoke on the altar,", "comment": "tn See the note on v. 12.
tn Heb \u201cand the burnt offering they handed to him to its parts and the head.\u201d"}, {"pk": 2827707, "translation": "NET", "book": 3, "chapter": 9, "verse": 14, "text": "and he washed the entrails and the legs and offered them up in smoke on top of the burnt offering on the altar."}, {"pk": 2827708, "translation": "NET", "book": 3, "chapter": 9, "verse": 15, "text": "Then he presented the people\u2019s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it like the first one.", "comment": "tn The expression \u201cand performed a decontamination rite [with] it\u201d reads literally in the MT, \u201cand decontaminated [with] it.\u201d The verb is the Piel of \u05d7\u05d8\u05d0 (kht\u2019, Qal = \u201cto sin\u201d), which means \u201cto decontaminate, purify\u201d (i.e., \u201cto de-sin\u201d; see the note on Lev 8:15).
sn The phrase \u201clike the first one\u201d at the end of the verse refers back to the sin offering for the priests described in vv. 8\u201311 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests."}, {"pk": 2827709, "translation": "NET", "book": 3, "chapter": 9, "verse": 16, "text": "He then presented the burnt offering, and did it according to the standard regulation.", "comment": "tn The term \u201cstandard regulation\u201d (\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8, mishpat) here refers to the set of regulations for burnt offering goats in Lev 1:10\u201313. Cf. KJV \u201caccording to the manner\u201d; ASV, NASB \u201caccording to the ordinance\u201d; NIV, NLT \u201cin the prescribed way\u201d; CEV \u201cin the proper way.\u201d"}, {"pk": 2827710, "translation": "NET", "book": 3, "chapter": 9, "verse": 17, "text": "Next he presented the grain offering, filled his hand with some of it, and offered it up in smoke on the altar in addition to the morning burnt offering.", "comment": "sn The latter part of the verse (\u201cin addition to the morning burnt offering\u201d) refers to the complex of morning (and evening) burnt and grain offerings that was the daily regulation for the tabernacle from the time of its erection (Exod 40:29). The regulations for it were appended to the end of the section of priestly consecration regulations in Exod 29 (see Exod 29:38\u201340) precisely because they were to be maintained throughout the priestly consecration period and beyond (Lev 8:33\u201336). Thus, the morning burnt and grain offerings would already have been placed on the altar before the inaugural burnt and grain offerings referred to here."}, {"pk": 2827711, "translation": "NET", "book": 3, "chapter": 9, "verse": 18, "text": "Then he slaughtered the ox and the ram \u2014 the peace offering sacrifices which were for the people \u2014 and Aaron\u2019s sons handed the blood to him and he splashed it against the altar\u2019s sides.", "comment": "tn See the note on Lev 9:12."}, {"pk": 2827712, "translation": "NET", "book": 3, "chapter": 9, "verse": 19, "text": "As for the fat parts from the ox and from the ram (the fatty tail, the fat covering the entrails, the kidneys, and the protruding lobe of the liver),", "comment": "tn The text here has only the participle \u201cthe cover\u201d or \u201cthat which covers,\u201d which is elliptical for \u201cthe fat which covers the entrails\u201d (see Lev 3:3, 9, 14; 7:3).
tn Heb \u201cAnd the fat from the ox and from the ram.\u201d"}, {"pk": 2827713, "translation": "NET", "book": 3, "chapter": 9, "verse": 20, "text": "they set those on the breasts and he offered the fat parts up in smoke on the altar.", "comment": "tn The plural \u201cthey\u201d refers to the sons of Aaron (cf. v. 18). The LXX, Smr, and Syriac have singular \u201che,\u201d referring to Aaron alone as in the latter half of the verse (the singular is followed here by NLT). Cf. NCV \u201cAaron\u2019s sons put them.\u201d"}, {"pk": 2827714, "translation": "NET", "book": 3, "chapter": 9, "verse": 21, "text": "Finally Aaron waved the breasts and the right thigh as a wave offering before the LORD just as Moses had commanded."}, {"pk": 2827715, "translation": "NET", "book": 3, "chapter": 9, "verse": 22, "text": "Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering."}, {"pk": 2827716, "translation": "NET", "book": 3, "chapter": 9, "verse": 23, "text": "Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the LORD appeared to all the people."}, {"pk": 2827717, "translation": "NET", "book": 3, "chapter": 9, "verse": 24, "text": "Then fire went out from the presence of the LORD and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground.", "comment": "tn Heb \u201cfell on their faces.\u201d Many English versions and commentaries render here \u201cshouted for joy\u201d (e.g., NIV; cf. NCV, NLT) or \u201cshouted joyfully,\u201d but the fact the people \u201cfell on their faces\u201d immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18\u201321.
tn Heb \u201cfrom to the faces of the Lord.\u201d The rendering here is based on the use of \u201cmy faces\u201d and \u201cyour faces\u201d referring to the very \u201cpresence\u201d of the Lord in Exod 33:14\u201315."}, {"pk": 2827718, "translation": "NET", "book": 3, "chapter": 10, "verse": 1, "text": "Then Aaron\u2019s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire before the LORD, which he had not commanded them to do.", "comment": "tn The expression \u201cstrange fire\u201d (\u05d0\u05b5\u05e9\u05c1 \u05d6\u05b8\u05e8\u05b8\u05d4, \u2019esh zarah) seems imprecise (cf. NAB \u201cprofane fire\u201d; NIV \u201cunauthorized fire\u201d; NRSV \u201cunholy fire\u201d; NLT \u201ca different kind of fire\u201d) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., \u201cunauthorized coals\u201d according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. \u201cunauthorized person\u201d \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d6\u05b8\u05e8 (\u2019ish zar) in Num 16:40 [17:5 HT], NASB \u201clayman\u201d), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against \u201cstrange incense\u201d \u05e7\u05b0\u05d8\u05b9\u05e8\u05b6\u05ea \u05d6\u05b8\u05e8\u05b8\u05d4 (q\u00fftoreh zarah) on the incense altar and the possible connection to Exod 30:34\u201338), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1\u20132).
tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance \u201cthen\u201d as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord\u2019s fire that consumed the offerings at the end of Lev 9. Thus, for example, the \u201csin offering\u201d male goat referred to in Lev 10:16\u201319 is the very one referred to in Lev 9:15."}, {"pk": 2827719, "translation": "NET", "book": 3, "chapter": 10, "verse": 2, "text": "So fire went out from the presence of the LORD and consumed them so that they died before the LORD.", "comment": "tn See the note on 9:24a."}, {"pk": 2827720, "translation": "NET", "book": 3, "chapter": 10, "verse": 3, "text": "Moses then said to Aaron, \u201cThis is what the LORD spoke: \u2018Among the ones close to me I will show myself holy, and in the presence of all the people I will be honored.\u2019\u201d So Aaron kept silent.", "comment": "tn The Niphal verb of the Hebrew root \u05e7\u05b8\u05d3\u05b7\u05e9\u05c1 (qadash) can mean either \u201cto be treated as holy\u201d (so here, e.g., BDB 873 s.v. \u05e7\u05bc\u05b8\u05d3\u05b7\u05e9\u05c1, LXX, NASB, and NEB) or \u201cto show oneself holy\u201d (so here, e.g., HALOT 1073 s.v. \u05e7\u05d3\u05e9\u05c1nif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.
tn In this context the Niphal of the Hebrew root \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 (kaved) can mean \u201cto be honored\u201d (e.g., NASB and NIV here), \u201cbe glorified\u201d (ASV, NRSV and NLT here), or \u201cglorify oneself, show one\u2019s glory\u201d (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. \u05db\u05d1\u05d3nif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1\u20132, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu."}, {"pk": 2827721, "translation": "NET", "book": 3, "chapter": 10, "verse": 4, "text": "Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron\u2019s uncle, and said to them, \u201cCome near, carry your brothers away from the front of the sanctuary to a place outside the camp.\u201d"}, {"pk": 2827722, "translation": "NET", "book": 3, "chapter": 10, "verse": 5, "text": "So they came near and carried them away in their tunics to a place outside the camp just as Moses had spoken."}, {"pk": 2827723, "translation": "NET", "book": 3, "chapter": 10, "verse": 6, "text": "Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, \u201cDo not dishevel the hair of your heads and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the LORD has caused,", "comment": "tc Smr has \u201cyou must not\u201d (\u05dc\u05b9\u05d0, lo\u2019) rather than the MT\u2019s \u201cdo not\u201d (\u05d0\u05b7\u05dc, \u2019al; cf. the following negative \u05dc\u05b9\u05d0, lo\u2019, in the MT).
tn Heb \u201cshall weep [for] the burning which the Lord has burned\u201d; NIV \u201cmay mourn for those the Lord has destroyed by fire.\u201d
tn Heb \u201cdo not let free your heads.\u201d Some have taken this to mean, \u201cdo not take off your headgear\u201d (cf. NAB, NASB), but it probably also involves leaving one\u2019s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT)."}, {"pk": 2827724, "translation": "NET", "book": 3, "chapter": 10, "verse": 7, "text": "but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord\u2019s anointing oil is on you.\u201d So they acted according to the word of Moses."}, {"pk": 2827725, "translation": "NET", "book": 3, "chapter": 10, "verse": 8, "text": "Then the LORD spoke to Aaron,"}, {"pk": 2827726, "translation": "NET", "book": 3, "chapter": 10, "verse": 9, "text": "\u201cDo not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations,", "comment": "tn Heb \u201ca perpetual statute for your generations\u201d; NAB \u201ca perpetual ordinance\u201d; NRSV \u201ca statute forever\u201d; NLT \u201ca permanent law.\u201d The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10\u201311. It is a pivot clause, as it were. Thus, it was a \u201cperpetual statute\u201d to not drink alcoholic beverages when ministering in the tabernacle, but it was also a \u201cperpetual statue\u201d to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11)."}, {"pk": 2827727, "translation": "NET", "book": 3, "chapter": 10, "verse": 10, "text": "as well as to distinguish between the holy and the common, and between the unclean and the clean,", "comment": "sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time \u2013 \u201choly\u201d (\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1, qodesh) versus \u201ccommon\u201d (\u05d7\u05b9\u05dc, khol); as opposed to (2) the condition of a person, place, or thing \u2013 \u201cunclean\u201d (\u05d8\u05b8\u05de\u05b5\u05d0, tame\u2019) versus \u201cclean\u201d (\u05d8\u05b8\u05d4\u05d5\u05b9\u05e8, tahor). Someone or something could gain \u201choly\u201d status by being \u201cconsecrated\u201d (i.e., made holy; e.g., the Hebrew Piel \u05e7\u05b4\u05d3\u05bc\u05b5\u05e9\u05c1 (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were \u201ccommon\u201d would be to \u201cprofane\u201d that person or thing (the Hebrew Piel \u05d4\u05b4\u05dc\u05bc\u05b5\u05dc [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a \u201cclean\u201d condition, but one could \u201cdefile\u201d (the Hebrew Piel \u05d8\u05b4\u05de\u05bc\u05b5\u05d0 [timme\u2019], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it \u201cunclean.\u201d To \u201cpurify\u201d (the Hebrew Piel \u05d8\u05b4\u05d4\u05b5\u05e8 [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it \u201cclean\u201d once again. With regard to the animals (Lev 11), some were by nature \u201cunclean,\u201d so they could never be eaten, but others were by nature \u201cclean\u201d and, therefore, edible (Lev 11:2, 46\u201347). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term \u05e4\u05bc\u05b4\u05d2\u05bc\u05d5\u05bc\u05dc (pigul) \u201cfoul, spoiled\u201d is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for \u201cunclean\u201d (\u05d8\u05b8\u05d4\u05d5\u05b9\u05e8, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.
tn Heb \u201cand,\u201d but regarding the translation \u201cas well as,\u201d see the note at the end of v. 9."}, {"pk": 2827728, "translation": "NET", "book": 3, "chapter": 10, "verse": 11, "text": "and to teach the Israelites all the statutes that the LORD has spoken to them through Moses.\u201d", "comment": "tn Heb \u201cby the hand of\u201d (so KJV)."}, {"pk": 2827729, "translation": "NET", "book": 3, "chapter": 10, "verse": 12, "text": "Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, \u201cTake the grain offering which remains from the gifts of the LORD and eat it unleavened beside the altar, for it is most holy."}, {"pk": 2827730, "translation": "NET", "book": 3, "chapter": 10, "verse": 13, "text": "You must eat it in a holy place because it is your allotted portion and the allotted portion of your sons from the gifts of the LORD, for this is what I have been commanded.", "comment": "tn For the rendering of the Hebrew \u05d0\u05b4\u05e9\u05c1\u05b6\u05d4 (\u2019isheh) as \u201cgift\u201d rather than \u201coffering [made] by fire,\u201d see the note on Lev 1:9.
sn Cf. Lev 2:3 and 6:14\u201318 [6:7\u201311 HT] for these regulations.
tn Heb \u201cstatute\u201d (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV \u201cdue\u201d; NIV \u201cshare\u201d; NLT \u201cregular share.\u201d"}, {"pk": 2827731, "translation": "NET", "book": 3, "chapter": 10, "verse": 14, "text": "Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites.", "comment": "tn The word \u201cceremonially\u201d has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.
sn Cf. Lev 7:14, 28\u201334 for these regulations."}, {"pk": 2827732, "translation": "NET", "book": 3, "chapter": 10, "verse": 15, "text": "The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the LORD, and it will belong to you and your sons with you for a perpetual statute just as the LORD has commanded.\u201d"}, {"pk": 2827733, "translation": "NET", "book": 3, "chapter": 10, "verse": 16, "text": "Later Moses sought diligently for the sin offering male goat, but it had actually been burnt. So he became angry at Eleazar and Ithamar, Aaron\u2019s remaining sons, saying,", "comment": "sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).
tn Heb \u201cbut behold, it had been burnt\u201d (KJV and NASB both similar)."}, {"pk": 2827734, "translation": "NET", "book": 3, "chapter": 10, "verse": 17, "text": "\u201cWhy did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, to make atonement on their behalf before the LORD.", "comment": "sn This translation is quite literal. On the surface it appears to mean that the priests would \u201cbear the iniquity\u201d of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: \u201che gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.\u201d The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12\u201315). Lev 10:16\u201318, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4)."}, {"pk": 2827735, "translation": "NET", "book": 3, "chapter": 10, "verse": 18, "text": "See here! Its blood was not brought into the holy place within! You should certainly have eaten it in the sanctuary just as I commanded!\u201d", "comment": "sn The term here rendered \u201cwithin\u201d refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16\u201318; 6:30 [23 HT]).
tn Or \u201cBehold!\u201d (so KJV, ASV, NASB)."}, {"pk": 2827736, "translation": "NET", "book": 3, "chapter": 10, "verse": 19, "text": "But Aaron spoke to Moses, \u201cSee here! Just today they presented their sin offering and their burnt offering before the LORD and such things as these have happened to me! If I had eaten a sin offering today would the LORD have been pleased?\u201d", "comment": "tn Or \u201cBehold!\u201d (so KJV, ASV, NASB); NRSV \u201cSee.\u201d
tn Heb \u201ctoday they presented their sin offering and their burnt offering before the Lord, and like these things have happened to me, and (if) I had eaten sin offering today would it be good in the eyes of the Lord?\u201d The idiom \u201cwould it be good in the eyes of [the Lord]\u201d has been translated \u201cwould [the Lord] have been pleased.\u201d Cf. NRSV \u201cwould it have been agreeable to the Lord?\u201d; CEV, NLT \u201cWould the Lord have approved?\u201d"}, {"pk": 2827737, "translation": "NET", "book": 3, "chapter": 10, "verse": 20, "text": "When Moses heard this explanation, he was satisfied.", "comment": "tn Heb \u201cit was good in his eyes\u201d (an idiom). Cf. KJV \u201che was content\u201d; NLT \u201che approved.\u201d"}, {"pk": 2827738, "translation": "NET", "book": 3, "chapter": 11, "verse": 1, "text": "The LORD spoke to Moses and Aaron, saying to them,"}, {"pk": 2827739, "translation": "NET", "book": 3, "chapter": 11, "verse": 2, "text": "\u201cTell the Israelites: \u2018This is the kind of creature you may eat from among all the animals that are on the land.", "comment": "tn Heb \u201cthe animal,\u201d but as a collective plural, and so throughout this chapter."}, {"pk": 2827740, "translation": "NET", "book": 3, "chapter": 11, "verse": 3, "text": "You may eat any among the animals that has a divided hoof (the hooves are completely split in two ) and that also chews the cud.", "comment": "tn Heb \u201cevery divider of hoof and cleaver of the cleft of hooves\u201d; KJV, ASV \u201cparteth the hoof, and is clovenfooted.\u201d
tn Heb \u201cbringer up of the cud\u201d (a few of the ancient versions include the conjunction \u201cand,\u201d but it does not appear in the MT). The following verses make it clear that both dividing the hoof and chewing the cud were required; one of these conditions would not be enough to make the animal suitable for eating without the other."}, {"pk": 2827741, "translation": "NET", "book": 3, "chapter": 11, "verse": 4, "text": "However, you must not eat these from among those that chew the cud and have divided hooves: The camel is unclean to you because it chews the cud even though its hoof is not divided.", "comment": "sn Regarding \u201cclean\u201d versus \u201cunclean,\u201d see the note on Lev 10:10.
tn Heb \u201cbecause a chewer of the cud it is\u201d (see also vv. 5 and 6).
tn Heb \u201cthis,\u201d but as a collective plural (see the following context).
tn Heb \u201cand hoof there is not dividing\u201d (see also vv. 5 and 6)."}, {"pk": 2827742, "translation": "NET", "book": 3, "chapter": 11, "verse": 5, "text": "The rock badger is unclean to you because it chews the cud even though its hoof is not divided.", "comment": "sn A small animal generally understood to be Hyrax syriacus; KJV, ASV, NIV \u201cconey\u201d; NKJV \u201crock hyrax.\u201d"}, {"pk": 2827743, "translation": "NET", "book": 3, "chapter": 11, "verse": 6, "text": "The hare is unclean to you because it chews the cud even though its hoof is not divided."}, {"pk": 2827744, "translation": "NET", "book": 3, "chapter": 11, "verse": 7, "text": "The pig is unclean to you because its hoof is divided (the hoof is completely split in two ), even though it does not chew the cud.", "comment": "tn The meaning and basic rendering of this clause is quite certain, but the verb for \u201cchewing\u201d the cud here is not the same as the preceding verses, where the expression is \u201cto bring up the cud\u201d (see the note on v. 3 above). It appears to be a cognate verb for the noun \u201ccud\u201d (\u05d2\u05bc\u05b5\u05e8\u05b8\u05d4, gerah) and could mean either \u201cto drag up\u201d (i.e., from the Hebrew Qal of \u05d2\u05b8\u05e8\u05b8\u05e8 [garar] meaning \u201cto drag,\u201d referring to the dragging the cud up and down between the stomach and mouth of the ruminant animal; so J. Milgrom, Leviticus [AB], 1:647, 653) or \u201cto chew\u201d (i.e., from the Hebrew Niphal [or Qal B] of \u05d2\u05b8\u05e8\u05b8\u05e8 used in a reciprocal sense; so J. E. Hartley, Leviticus [WBC], 149, and compare BDB 176 s.v. \u05d2\u05b8\u05e8\u05b7\u05e8, \u201cto chew,\u201d with HALOT 204 s.v. \u05d2\u05e8\u05e8 qal.B, \u201cto ruminate\u201d).
tn See the note on Lev 11:3."}, {"pk": 2827745, "translation": "NET", "book": 3, "chapter": 11, "verse": 8, "text": "You must not eat from their meat and you must not touch their carcasses; they are unclean to you.", "comment": "sn The regulations against touching the carcasses of dead unclean animals (contrast the restriction against eating their flesh) is treated in more detail in Lev 11:24\u201328 (cf. also vv. 29\u201340). For the time being, this chapter continues to develop the issue of what can and cannot be eaten."}, {"pk": 2827746, "translation": "NET", "book": 3, "chapter": 11, "verse": 9, "text": "\u201c\u2018These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales, whether in the seas or in the streams, you may eat.", "comment": "tn Heb \u201cin the water, in the seas and in the streams\u201d (see also vv. 10 and 12).
tn Heb \u201call which have fin and scale\u201d (see also vv. 10 and 12)."}, {"pk": 2827747, "translation": "NET", "book": 3, "chapter": 11, "verse": 10, "text": "But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you."}, {"pk": 2827748, "translation": "NET", "book": 3, "chapter": 11, "verse": 11, "text": "Since they are detestable to you, you must not eat their meat and their carcass you must detest."}, {"pk": 2827749, "translation": "NET", "book": 3, "chapter": 11, "verse": 12, "text": "Any creature in the water that does not have both fins and scales is detestable to you."}, {"pk": 2827750, "translation": "NET", "book": 3, "chapter": 11, "verse": 13, "text": "\u201c\u2018These you are to detest from among the birds \u2014 they must not be eaten, because they are detestable: the griffon vulture, the bearded vulture, the black vulture,", "comment": "tn For zoological remarks on the following list of birds see J. Milgrom, Leviticus (AB), 1:662-64; and J. E. Hartley, Leviticus (WBC), 159-60."}, {"pk": 2827751, "translation": "NET", "book": 3, "chapter": 11, "verse": 14, "text": "the kite, the buzzard of any kind,", "comment": "tn Heb \u201cand the buzzard to its kind\u201d (see also vv. 16 and 19 for the same expression \u201cof any kind\u201d)."}, {"pk": 2827752, "translation": "NET", "book": 3, "chapter": 11, "verse": 15, "text": "every kind of crow,", "comment": "tn Heb \u201cevery crow to its kind.\u201d Many English versions (e.g., KJV, NASB, NIV, NRSV, NLT) render this as \u201craven.\u201d"}, {"pk": 2827753, "translation": "NET", "book": 3, "chapter": 11, "verse": 16, "text": "the eagle owl, the short-eared owl, the long-eared owl, the hawk of any kind,", "comment": "tn Literally, \u201cthe daughter of the wasteland.\u201d Various proposals for the species of bird referred to here include \u201cowl\u201d (KJV), \u201chorned owl\u201d (NIV, NCV), and \u201costrich\u201d (ASV, NAB, NASB, NRSV, NLT)."}, {"pk": 2827754, "translation": "NET", "book": 3, "chapter": 11, "verse": 17, "text": "the little owl, the cormorant, the screech owl,"}, {"pk": 2827755, "translation": "NET", "book": 3, "chapter": 11, "verse": 18, "text": "the white owl, the scops owl, the osprey,"}, {"pk": 2827756, "translation": "NET", "book": 3, "chapter": 11, "verse": 19, "text": "the stork, the heron of any kind, the hoopoe, and the bat."}, {"pk": 2827757, "translation": "NET", "book": 3, "chapter": 11, "verse": 20, "text": "\u201c\u2018Every winged swarming thing that walks on all fours is detestable to you.", "comment": "tn Heb \u201cthe one walking on four\u201d (cf. vv. 21\u201323 and 27-28)."}, {"pk": 2827758, "translation": "NET", "book": 3, "chapter": 11, "verse": 21, "text": "However, this you may eat from all the winged swarming things that walk on all fours, which have jointed legs to hop with on the land.", "comment": "tn Heb \u201cwhich to it are lower legs from above to its feet\u201d (reading the Qere \u201cto it\u201d rather than the Kethib \u201cnot\u201d)."}, {"pk": 2827759, "translation": "NET", "book": 3, "chapter": 11, "verse": 22, "text": "These you may eat from them: the locust of any kind, the bald locust of any kind, the cricket of any kind, the grasshopper of any kind.", "comment": "tn For entomological remarks on the following list of insects see J. Milgrom, Leviticus (AB), 1:665-66; and J. E. Hartley, Leviticus (WBC), 160-61."}, {"pk": 2827760, "translation": "NET", "book": 3, "chapter": 11, "verse": 23, "text": "But any other winged swarming thing that has four legs is detestable to you."}, {"pk": 2827761, "translation": "NET", "book": 3, "chapter": 11, "verse": 24, "text": "\u201c\u2018By these you defile yourselves; anyone who touches their carcass will be unclean until the evening,", "comment": "tn Heb \u201cand to these.\u201d"}, {"pk": 2827762, "translation": "NET", "book": 3, "chapter": 11, "verse": 25, "text": "and anyone who carries their carcass must wash his clothes and will be unclean until the evening."}, {"pk": 2827763, "translation": "NET", "book": 3, "chapter": 11, "verse": 26, "text": "\u201c\u2018All animals that divide the hoof but it is not completely split in two and do not chew the cud are unclean to you; anyone who touches them becomes unclean.", "comment": "sn Compare the regulations in Lev 11:2\u20138.
tn See the note on Lev 11:3.
tn Heb \u201cdivides hoof and cleft it does not cleave\u201d; KJV \u201cdivideth the hoof, and is not clovenfooted\u201d; NLT \u201cdivided but unsplit hooves.\u201d
tn Heb \u201cto all\u201d (cf. the note on v. 24). This and the following verses develop more fully the categories of uncleanness set forth in principle in vv. 24\u201325."}, {"pk": 2827764, "translation": "NET", "book": 3, "chapter": 11, "verse": 27, "text": "All that walk on their paws among all the creatures that walk on all fours are unclean to you. Anyone who touches their carcass will be unclean until the evening,", "comment": "tn Heb \u201cthe one walking on four.\u201d Compare Lev 11:20\u201323."}, {"pk": 2827765, "translation": "NET", "book": 3, "chapter": 11, "verse": 28, "text": "and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you."}, {"pk": 2827766, "translation": "NET", "book": 3, "chapter": 11, "verse": 29, "text": "\u201c\u2018Now this is what is unclean to you among the swarming things that swarm on the land: the rat, the mouse, the large lizard of any kind,", "comment": "tn For zoological analyses of the list of creatures in vv. 29\u201330, see J. Milgrom, Leviticus (AB), 1:671-72; and J. E. Hartley, Leviticus (WBC), 161-62."}, {"pk": 2827767, "translation": "NET", "book": 3, "chapter": 11, "verse": 30, "text": "the Mediterranean gecko, the spotted lizard, the wall gecko, the skink, and the chameleon."}, {"pk": 2827768, "translation": "NET", "book": 3, "chapter": 11, "verse": 31, "text": "These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening."}, {"pk": 2827769, "translation": "NET", "book": 3, "chapter": 11, "verse": 32, "text": "Also, anything they fall on when they die will become unclean \u2014 any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water and will be unclean until the evening. Then it will become clean.", "comment": "tn Heb \u201cAnd all which it shall fall on it from them.\u201d
tn Heb \u201cin water it shall be brought.\u201d"}, {"pk": 2827770, "translation": "NET", "book": 3, "chapter": 11, "verse": 33, "text": "As for any clay vessel they fall into, everything in it will become unclean and you must break it.", "comment": "tn Heb \u201cAnd any earthenware vessel which shall fall from them into its midst.\u201d
tn Heb \u201call which is in its midst.\u201d"}, {"pk": 2827771, "translation": "NET", "book": 3, "chapter": 11, "verse": 34, "text": "Any food that may be eaten which becomes soaked with water will become unclean. Anything drinkable in any such vessel will become unclean.", "comment": "tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35\u201338).
tn Heb \u201cwhich water comes on it.\u201d
tn Heb \u201cany drink which may be drunk\u201d; NASB \u201cany liquid which may be drunk\u201d; NLT \u201cany beverage that is in such an unclean container.\u201d"}, {"pk": 2827772, "translation": "NET", "book": 3, "chapter": 11, "verse": 35, "text": "Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean to you.", "comment": "tn Heb \u201cbe unclean.\u201d"}, {"pk": 2827773, "translation": "NET", "book": 3, "chapter": 11, "verse": 36, "text": "However, a spring or a cistern which collects water will be clean, but one who touches their carcass will be unclean.", "comment": "tn Heb \u201ca spring and a cistern collection of water\u201d; NAB, NIV \u201cfor collecting water.\u201d"}, {"pk": 2827774, "translation": "NET", "book": 3, "chapter": 11, "verse": 37, "text": "Now, if such a carcass falls on any sowing seed which is to be sown, it is clean,", "comment": "tn Heb \u201cAnd if there falls from their carcass on any seed of sowing which shall be sown.\u201d"}, {"pk": 2827775, "translation": "NET", "book": 3, "chapter": 11, "verse": 38, "text": "but if water is put on the seed and such a carcass falls on it, it is unclean to you."}, {"pk": 2827776, "translation": "NET", "book": 3, "chapter": 11, "verse": 39, "text": "\u201c\u2018Now if an animal that you may eat dies, whoever touches its carcass will be unclean until the evening.", "comment": "tn This word for \u201canimal\u201d refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).
tn Heb \u201cwhich is food for you\u201d or \u201cwhich is for you to eat.\u201d"}, {"pk": 2827777, "translation": "NET", "book": 3, "chapter": 11, "verse": 40, "text": "One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening."}, {"pk": 2827778, "translation": "NET", "book": 3, "chapter": 11, "verse": 41, "text": "Every swarming thing that swarms on the land is detestable; it must not be eaten."}, {"pk": 2827779, "translation": "NET", "book": 3, "chapter": 11, "verse": 42, "text": "You must not eat anything that crawls on its belly or anything that walks on all fours or on any number of legs of all the swarming things that swarm on the land, because they are detestable.", "comment": "tn Heb \u201cgoes\u201d (KJV, ASV \u201cgoeth\u201d); NIV \u201cmoves about\u201d; NLT \u201cslither along.\u201d The same Hebrew term is translated \u201cwalks\u201d in the following clause.
tn Heb \u201cuntil all multiplying of legs.\u201d"}, {"pk": 2827780, "translation": "NET", "book": 3, "chapter": 11, "verse": 43, "text": "Do not make yourselves detestable by any of the swarming things. You must not defile yourselves by them and become unclean by them,", "comment": "tn Heb \u201cby any of the swarming things that swarm.\u201d"}, {"pk": 2827781, "translation": "NET", "book": 3, "chapter": 11, "verse": 44, "text": "for I am the LORD your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,"}, {"pk": 2827782, "translation": "NET", "book": 3, "chapter": 11, "verse": 45, "text": "for I am the LORD who brought you up from the land of Egypt to be your God, and you are to be holy because I am holy.", "comment": "tn Heb \u201cto be to you for a God.\u201d"}, {"pk": 2827783, "translation": "NET", "book": 3, "chapter": 11, "verse": 46, "text": "This is the law of the land animals, the birds, all the living creatures that move in the water, and all the creatures that swarm on the land,", "comment": "sn The Hebrew term translated \u201claw\u201d (\u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, torah) introduces here a summary or colophon for all of Lev 11. Similar summaries are found in Lev 7:37\u201338; 13:59; 14:54\u201357; and 15:32\u201333.
tn Heb \u201cfor all the creatures.\u201d"}, {"pk": 2827784, "translation": "NET", "book": 3, "chapter": 11, "verse": 47, "text": "to distinguish between the unclean and the clean, between the living creatures that may be eaten and the living creatures that must not be eaten.\u2019\u201d"}, {"pk": 2827785, "translation": "NET", "book": 3, "chapter": 12, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2827786, "translation": "NET", "book": 3, "chapter": 12, "verse": 2, "text": "\u201cTell the Israelites, \u2018When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.", "comment": "sn The regulations for the \u201cmale child\u201d in vv. 2\u20134 contrast with those for the \u201cfemale child\u201d in v. 5 (see the note there).
tn Heb \u201cproduces seed\u201d (Hiphil of \u05d6\u05b8\u05e8\u05b7\u05e2, zara\u2019; used only elsewhere in Gen 1:11\u201312 for plants \u201cproducing\u201d their own \u201cseed\u201d), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal \u201cbe impregnated\u201d (see, e.g., Num 5:28); note KJV \u201cIf a woman have conceived seed\u201d (cf. ASV, NAB, NRSV; also NIV, NLT \u201cbecomes pregnant\u201d).
tn Heb \u201cas the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean\u201d (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB \u201cas in the days of her menstruation\u201d; NLT \u201cduring her menstrual period\u201d; NIV \u201cduring her monthly period.\u201dsn See Lev 15:19\u201324 for the standard purity regulations for a woman\u2019s menstrual period."}, {"pk": 2827787, "translation": "NET", "book": 3, "chapter": 12, "verse": 3, "text": "On the eighth day the flesh of his foreskin must be circumcised.", "comment": "tn Heb \u201cand in\u2026.\u201d
tn This rendering, \u201cthe flesh of his foreskin,\u201d is literal. Based on Lev 15:2\u20133, one could argue that the Hebrew word for \u201cflesh\u201d here (\u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8, basar) is euphemistic for the male genitals and therefore translate \u201cthe foreskin of his member\u201d (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT)."}, {"pk": 2827788, "translation": "NET", "book": 3, "chapter": 12, "verse": 4, "text": "Then she will remain thirty-three days in blood purity. She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled.", "comment": "tn Heb \u201cin bloods of purification\u201d or \u201cpurifying\u201d or \u201cpurity\u201d; NASB \u201cin the blood of her purification\u201d; NRSV \u201cher time of blood purification.\u201d See the following note.
tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19\u201323), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either \u201cdays of purification, purifying\u201d or \u201cdays of purity,\u201d depending on how one understands the abstract noun \u05d8\u05b9\u05d4\u05b3\u05e8\u05b8\u05d4 (toharah, \u201cpurification, purity\u201d) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood \u201cpurity\u201d (cf. the present translation) as compared to the previous seven days of blood \u201cimpurity,\u201d but they were also a time of blood \u201cpurification\u201d (or \u201cpurifying\u201d) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced \u201cclean\u201d by the priest (see vv. 6\u20138 below). In other words, the thirty-three day period was a time of \u201cblood\u201d (flow), but this was \u201cpure blood,\u201d as opposed to the blood of the first seven days.
tn Heb \u201csit, dwell\u201d (\u05d9\u05b8\u05e9\u05c1\u05b8\u05d1, yashav) normally means \u201cto sit, to dwell\u201d), but here it means \u201cto remain, to stay\u201d in the same condition for a period of time (cf., e.g., Gen 24:55)."}, {"pk": 2827789, "translation": "NET", "book": 3, "chapter": 12, "verse": 5, "text": "If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in blood purity.", "comment": "tn Heb \u201con purity blood.\u201d The preposition here is \u05e2\u05b7\u05dc (\u2019al) rather than \u05d1\u05bc\u05b0 (b\u00ff, as it is in the middle of v. 4), but no doubt the same meaning is intended.
tn For clarification of the translation here, see the notes on vv. 2\u20134 above. sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman\u2019s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25\u201330). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman\u2019s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6\u20138) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169)."}, {"pk": 2827790, "translation": "NET", "book": 3, "chapter": 12, "verse": 6, "text": "\u201c\u2018When the days of her purification are completed for a son or for a daughter, she must bring a one year old lamb for a burnt offering and a young pigeon or turtledove for a sin offering to the entrance of the Meeting Tent, to the priest.", "comment": "tn Heb \u201ca lamb the son of his year\u201d; KJV \u201ca lamb of the first year\u201d (NRSV \u201cin its first year\u201d); NAB \u201ca yearling lamb.\u201d
sn See the note on Lev 1:3 regarding the \u201cburnt offering.\u201d
sn See the note on Lev 4:3 regarding the term \u201csin offering.\u201d
tn Heb \u201cAnd when\u201d (so KJV, NASB). Many recent English versions leave the conjunction untranslated."}, {"pk": 2827791, "translation": "NET", "book": 3, "chapter": 12, "verse": 7, "text": "The priest is to present it before the LORD and make atonement on her behalf, and she will be clean from her flow of blood. This is the law of the one who bears a child, for the male or the female child.", "comment": "sn See the note on Lev 1:4 \u201cmake atonement.\u201d The purpose of sin offering \u201catonement,\u201d in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5\u201319, 29\u201334), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not \u201csinned\u201d morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22\u201324), though she certainly did not \u201csin\u201d in giving birth to him. Note that the result of bringing this \u201csin offering\u201d was \u201cshe will be clean,\u201d not \u201cshe will be forgiven\u201d (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this \u201csin offering,\u201d not some moral or relational infringement of the law (contrast Lev 4:2, \u201cWhen a person sins by straying unintentionally from any of the commandments of the Lord\u201d).
tn Or \u201cshe will be[come] pure.\u201d
tn Heb \u201cfrom her source [i.e., spring] of blood,\u201d possibly referring to the female genital area, not just the \u201cflow of blood\u201d itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV \u201cfrom the fountain of her blood.\u201d
tn Heb \u201cand he\u201d (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity."}, {"pk": 2827792, "translation": "NET", "book": 3, "chapter": 12, "verse": 8, "text": "If she cannot afford a sheep, then she must take two turtledoves or two young pigeons, one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.\u2019\u201d", "comment": "tn Heb \u201cfrom the sons of the pigeon,\u201d referring either to \u201cyoung pigeons\u201d or \u201cvarious species of pigeon\u201d (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7\u201310).
tn Heb \u201cIf her hand cannot find the sufficiency of a sheep.\u201d Many English versions render this as \u201clamb.\u201d
tn Or \u201cshe will be[come] pure.\u201d"}, {"pk": 2827793, "translation": "NET", "book": 3, "chapter": 13, "verse": 1, "text": "The LORD spoke to Moses and Aaron:"}, {"pk": 2827794, "translation": "NET", "book": 3, "chapter": 13, "verse": 2, "text": "\u201cWhen someone has a swelling or a scab or a bright spot on the skin of his body that may become a diseased infection, he must be brought to Aaron the priest or one of his sons, the priests.", "comment": "tn Heb \u201cA man, if [or when] he has\u2026.\u201d The term for \u201ca man, human being\u201d (\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam; see the note on Lev 1:2) in this case refers to any person among \u201cmankind,\u201d male or female, since either could be afflicted with infections on the skin.
tn Heb \u201cin the skin of his flesh\u201d as opposed to the head or the beard (v. 29).
tn The etymology and meaning of this term is unknown. It could mean \u201cscab\u201d (KJV, ASV, NASB) or possibly \u201crash\u201d (NIV, NLT), \u201cflaking skin,\u201d or an \u201ceruption\u201d (NRSV) of some sort.
tn Heb \u201cshiny spot\u201d or \u201cwhite spot,\u201d but to render this term \u201cwhite spot\u201d in this chapter would create redundancy in v. 4 where the regular term for \u201cwhite\u201d occurs alongside this word for \u201cbright spot.\u201d
tn Or \u201cit shall be reported to Aaron the priest.\u201d This alternative rendering may be better in light of the parallel use of the same expression in Lev 14:2, where the priest had to go outside the camp in order to inspect the person who had been diseased. Since the rendering \u201che shall be brought to Aaron the priest\u201d might confuse matters there, this expression should be rendered \u201cit shall be reported\u201d both here in 13:2 (cf. also v. 9) and in 14:2. See, however, the further note on 14:2 below, where it is argued that the diseased person would still need to \u201cbe brought\u201d to the priest even if this happened outside the camp. Most English versions retain the idea of the afflicted person being \u201cbrought\u201d to the priest for inspection.
tn Heb \u201ca mark [or stroke; or plague] of disease.\u201d In some places in this context (vv. 2, 3) it could be translated \u201ca contagious skin disease.\u201d Although the Hebrew term \u05e6\u05b8\u05e8\u05b8\u05e2\u05b7\u05ea (tsara\u2019at) rendered here \u201cdiseased\u201d is translated in many English versions as \u201cleprosy,\u201d it does not refer to Hanson\u2019s disease, which is the modern technical understanding of the term \u201cleprosy\u201d (HALOT 1057 s.v. \u05e6\u05b8\u05e8\u05b0\u05e2\u05b7\u05ea a). There has been much discussion of the proper meaning of the term and the disease(s) to which it may refer (see, e.g., J. Milgrom, Leviticus [AB], 1:774-76, 816-26; J. E. Hartley, Leviticus [WBC], 187-89; and the literature cited by them). The further description of the actual condition in the text suggests that the regulations are concerned with any kind of infectious diseases that are observable on the surface of the skin and, in addition to that, penetrate below the surface of the skin (vv. 3\u20134) or spread further across the surface of the skin (vv. 5\u20138). It is true that, in the OT, the term \u201cdisease\u201d is often associated specifically with white \u201cscaly\u201d skin diseases that resemble the wasting away of the skin after death (see Milgrom who, in fact, translates \u201cscale disease\u201d; cf., e.g., Exod 4:6\u20137 and Num 12:9\u201312, esp. v. 12), but here it appears to be a broader term for any skin disease that penetrates deep or spreads far on the body. Scaly skin diseases would be included in this category, but also other types. Thus, a \u201cswelling,\u201d \u201cscab,\u201d or \u201cbright spot\u201d on the skin might be a symptom of disease, but not necessarily so. In this sense, \u201cdiseased\u201d is a technical term. The term \u201cinfection\u201d can apply to any \u201cmark\u201d on the skin whether it belongs to the category of \u201cdisease\u201d or not (compare and contrast v. 3, where the \u201cinfection\u201d is not \u201cdiseased,\u201d with v. 4, where the \u201cinfection\u201d is found to be \u201cdiseased\u201d).
tn Some of the terms for disease or symptoms of disease in this chapter present difficulties for the translator. Most modern English versions render the Hebrew term \u05e9\u05c2\u05b0\u05d0\u05b5\u05ea (s\u00ff\u2019et) as \u201cswelling,\u201d which has been retained here (see the explanation in J. E. Hartley, Leviticus [WBC], 189). Some have argued that \u201cdeeper (\u05e2\u05b8\u05de\u05b9\u05e7, \u2019amoq) than the skin of his body\u201d in v. 3 means that \u201cthis sore was lower than the surrounding skin\u201d (J. Milgrom, Leviticus [AB], 1:773), in which case \u201cswelling\u201d would be an inappropriate translation of \u05e9\u05c2\u05b0\u05d0\u05b5\u05ea in v. 2. Similarly, \u05e9\u05c2\u05b0\u05d0\u05b5\u05ea also occurs in v. 19, and then v. 20 raises the issue of whether or not it appears to be \u201clower (\u05e9\u05c1\u05b8\u05e4\u05b8\u05dc, shafal) than the skin\u201d (cf. also 14:37 for a mark on the wall of a house), which may mean that the sore sinks below the surface of the skin rather than protruding above it as a swelling would (B. A. Levine, Leviticus [JPSTC], 76-77). Thus, one could translate here, for example, \u201cdiscoloration\u201d (so Milgrom and II \u05e9\u05c2\u05b0\u05d0\u05b5\u05ea \u201cspot, blemish on the skin\u201d in HALOT 1301 s.v. II \u05e9\u05c2\u05b0\u05d0\u05b5\u05ea) or \u201clocal inflammation, boil, mole\u201d (so Levine). However, one could interpret \u201clower\u201d as \u201cdeeper,\u201d i.e., visibly extending below the surface of the skin into the deeper layers as suggested by J. E. Hartley, Leviticus (WBC), 188, 192. \u201cSwelling\u201d often extends deeply below the surface of the skin, it is certainly a common symptom of skin diseases, and the alternation of these two terms (i.e., \u201cdeeper\u201d and \u201clower\u201d) in vv. 25\u201326 below shows that they both refer to the same phenomenon (see also the note on v. 20 below), so it is retained in the present translation."}, {"pk": 2827795, "translation": "NET", "book": 3, "chapter": 13, "verse": 3, "text": "The priest must then examine the infection on the skin of the body, and if the hair in the infection has turned white and the infection appears to be deeper than the skin of the body, then it is a diseased infection, so when the priest examines it he must pronounce the person unclean.", "comment": "tn Heb \u201cand the priest shall see the infection.\u201d
tn The pronoun \u201cit\u201d here refers to the \u201cinfection,\u201d not the person who has the infection (cf. the object of \u201cexamine\u201d at the beginning of the verse).
tn Heb \u201che shall make him unclean.\u201d The verb is the Piel of \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019) \u201cto be unclean.\u201d Here it is a so-called \u201cdeclarative\u201d Piel (i.e., \u201cto declare unclean\u201d), but it also implies that the person is put into the category of actually being \u201cunclean\u201d by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).
tn For the translation \u201cdiseased infection\u201d see the note on v. 2 above. Cf. TEV \u201ca dreaded skin disease\u201d; NIV \u201can infectious skin disease\u201d; NLT \u201ca contagious skin disease.\u201d
tn Heb \u201cand the appearance of the infection is deep \u2018from\u2019 (comparative \u05de\u05b4\u05df, min, \u201cdeeper than\u201d) the skin of the his flesh.\u201d See the note on v. 20 below.
tn There is no \u201cif\u201d expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it."}, {"pk": 2827796, "translation": "NET", "book": 3, "chapter": 13, "verse": 4, "text": "\u201cIf it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days.", "comment": "tn Heb \u201cand deep is not its appearance from the skin\u201d; cf. NAB \u201cdoes not seem to have penetrated below the skin.\u201d
tn Heb \u201cand the priest will shut up the infection seven days.\u201d
tn Heb \u201cand if.\u201d"}, {"pk": 2827797, "translation": "NET", "book": 3, "chapter": 13, "verse": 5, "text": "The priest must then examine it on the seventh day, and if, as far as he can see, the infection has stayed the same and has not spread on the skin, then the priest is to quarantine the person for another seven days.", "comment": "tn Heb \u201cand behold\u201d (so KJV, ASV).
tn Heb \u201cthe infection has stood in his eyes\u201d; ASV \u201cif in his eyes the plague be at a stay.\u201d
tn Although there is no expressed \u201cand\u201d at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.
tn Heb \u201ca second seven days.\u201d"}, {"pk": 2827798, "translation": "NET", "book": 3, "chapter": 13, "verse": 6, "text": "The priest must then examine it again on the seventh day, and if the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. It is a scab, so he must wash his clothes and be clean.", "comment": "tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.
tn Heb \u201cand behold.\u201d
tn Heb \u201che shall make him clean.\u201d The verb is the Piel of \u05d8\u05b8\u05d4\u05b5\u05e8 (taher, \u201cto be clean\u201d). Here it is a so-called \u201cdeclarative\u201d Piel (i.e., \u201cto declare clean\u201d), but it also implies that the person is put into the category of being \u201cclean\u201d by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).
tn On the term \u201cscab\u201d see the note on v. 2 above. Cf. NAB \u201cit was merely eczema\u201d; NRSV \u201conly an eruption\u201d; NLT \u201conly a temporary rash.\u201d
tn Heb \u201cand he shall wash his clothes.\u201d"}, {"pk": 2827799, "translation": "NET", "book": 3, "chapter": 13, "verse": 7, "text": "If, however, the scab is spreading further on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time.", "comment": "tn Heb \u201cAnd if spreading [infinitive absolute] it spreads [finite verb].\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p."}, {"pk": 2827800, "translation": "NET", "book": 3, "chapter": 13, "verse": 8, "text": "The priest must then examine it, and if the scab has spread on the skin, then the priest is to pronounce the person unclean. It is a disease.", "comment": "tn This is the declarative Piel of the verb \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019, cf. the note on v. 3 above).
tn The \u201cit\u201d is not expressed but is to be understood. It refers to the \u201cinfection\u201d (cf. the note on v. 2 above).
tn Heb \u201cand behold\u201d (so KJV, ASV)."}, {"pk": 2827801, "translation": "NET", "book": 3, "chapter": 13, "verse": 9, "text": "\u201cWhen someone has a diseased infection, he must be brought to the priest.", "comment": "tn Heb \u201cWhen there is an infection of disease in a man.\u201d The term for \u201ca man; a human being\u201d (\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam; see the note on Lev 1:2 and cf. v. 2 above) refers to any person among \u201cmankind,\u201d male or female. For the rendering \u201cdiseased infection\u201d see the note on v. 2 above."}, {"pk": 2827802, "translation": "NET", "book": 3, "chapter": 13, "verse": 10, "text": "The priest will then examine it, and if a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling,", "comment": "tn Heb \u201cand behold\u201d (so KJV, ASV).
tn Heb \u201cand the priest shall see.\u201d The pronoun \u201cit\u201d is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).
tn Heb \u201cand rawness [i.e., something living] of living flesh is in the swelling\u201d; KJV, NASB, NRSV \u201cquick raw flesh.\u201d"}, {"pk": 2827803, "translation": "NET", "book": 3, "chapter": 13, "verse": 11, "text": "it is a chronic disease on the skin of his body, so the priest is to pronounce him unclean. The priest must not merely quarantine him, for he is unclean.", "comment": "tn This is the declarative Piel of the verb \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019, cf. the note on v. 3 above).
tn Heb \u201che\u201d; the referent (the priest) has been specified in the translation for clarity.
tn Heb \u201cin the skin of his flesh\u201d as opposed to the head or the beard (v. 29; cf. v. 2 above).
sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45\u201346. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).
tn The term rendered here \u201cchronic\u201d is a Niphal participle meaning \u201cgrown old\u201d (HALOT 448 s.v. II \u05d9\u05e9\u05c1\u05df nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring."}, {"pk": 2827804, "translation": "NET", "book": 3, "chapter": 13, "verse": 12, "text": "If, however, the disease breaks out on the skin so that the disease covers all the skin of the person with the infection from his head to his feet, as far as the priest can see,", "comment": "tn Heb \u201call the skin of the infection,\u201d but see v. 4 above.
tn Heb \u201cto all the appearance of the eyes of the priest.\u201d
tn Heb \u201cAnd if spreading [infinitive absolute] it spreads out [finite verb].\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p."}, {"pk": 2827805, "translation": "NET", "book": 3, "chapter": 13, "verse": 13, "text": "the priest must then examine it, and if the disease covers his whole body, he is to pronounce the person with the infection clean. He has turned all white, so he is clean.", "comment": "tn Heb \u201call of him has turned white, and he is clean.\u201d
tn Heb \u201cand behold\u201d (so KJV, ASV, NASB).
tn Heb \u201che shall pronounce the infection clean,\u201d but see v. 4 above. Also, this is another use of the declarative Piel of the verb \u05d8\u05b8\u05d4\u05b5\u05e8 (taher; cf. the note on v. 6 above).
tn Heb \u201cand the priest shall see.\u201d The pronoun \u201cit\u201d is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above)."}, {"pk": 2827806, "translation": "NET", "book": 3, "chapter": 13, "verse": 14, "text": "But whenever raw flesh appears in it he will be unclean,", "comment": "tn Heb \u201cand in the day of there appears in it living flesh.\u201d Some English versions render this as \u201copen sores\u201d (cf. NCV, TEV, NLT)."}, {"pk": 2827807, "translation": "NET", "book": 3, "chapter": 13, "verse": 15, "text": "so the priest is to examine the raw flesh and pronounce him unclean \u2014 it is diseased.", "comment": "tn Heb \u201cand the priest shall see the living flesh.\u201d
tn This is the declarative Piel of the verb \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019; cf. the note on v. 3 above)."}, {"pk": 2827808, "translation": "NET", "book": 3, "chapter": 13, "verse": 16, "text": "If, however, the raw flesh once again turns white, then he must come to the priest.", "comment": "tn Heb \u201cthe living flesh returns and is turned/changed to white.\u201d The Hebrew verb \u201creturns\u201d is \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv), which often functions adverbially when combined with a second verb as it is here (cf. \u201cand is turned\u201d) and, in such cases, is usually rendered \u201cagain\u201d (see, e.g., GKC 386-87 \u00a7120.g). Another suggestion is that here \u05e9\u05c1\u05d5\u05bc\u05d1 means \u201cto recede\u201d (cf., e.g., 2 Kgs 20:9), so one could translate \u201cthe raw flesh recedes and turns white.\u201d This would mean that the new \u201cwhite\u201d skin \u201chas grown over\u201d the raw flesh (B. A. Levine, Leviticus [JPSTC], 79).
tn Heb \u201cOr if/when.\u201d"}, {"pk": 2827809, "translation": "NET", "book": 3, "chapter": 13, "verse": 17, "text": "The priest will then examine it, and if the infection has turned white, the priest is to pronounce the person with the infection clean \u2014 he is clean.", "comment": "tn Heb \u201cthe priest shall pronounce the infection clean,\u201d but see v. 4 above. Also, this is another use of the declarative Piel of the verb \u05d8\u05b8\u05d4\u05b5\u05e8 (taher, cf. the note on v. 6 above).
tn Heb \u201cand the priest shall see it.\u201d
tn Heb \u201cand behold\u201d (so KJV, ASV, NASB)."}, {"pk": 2827810, "translation": "NET", "book": 3, "chapter": 13, "verse": 18, "text": "\u201cWhen someone\u2019s body has a boil on its skin and it heals,", "comment": "tc Heb (MT) reads, \u201cAnd flesh if/when there is in it, in its skin, a boil.\u201d Smr has only \u201cin it,\u201d not \u201cin its skin,\u201d and a few medieval Hebrew mss as well as the LXX, Syriac, and Vulgate have only \u201cin its skin\u201d (cf. v. 24 below), not \u201cin it.\u201d It does not effect the meaning of the verse, but one is tempted to suggest that \u201cin it\u201d (\u05d1\u05d5\u05b9, vo) was added in error as a partial dittography from the beginning of \u201cin its skin\u201d (\u05d1\u05b0\u05e2\u05b9\u05e8\u05d5\u05b9, v\u00ff\u2019oro)."}, {"pk": 2827811, "translation": "NET", "book": 3, "chapter": 13, "verse": 19, "text": "and in the place of the boil there is a white swelling or a reddish white bright spot, he must show himself to the priest.", "comment": "tn Some English versions translate \u201cit shall be shown to [or \u201cbe seen by\u201d] the priest,\u201d taking the infection to be the subject of the verb (e.g., KJV, NASB, RSV, NRSV). Based on the Hebrew grammar there is no way to be sure which is intended."}, {"pk": 2827812, "translation": "NET", "book": 3, "chapter": 13, "verse": 20, "text": "The priest will then examine it, and if it appears to be deeper than the skin and its hair has turned white, then the priest is to pronounce the person unclean. It is a diseased infection that has broken out in the boil.", "comment": "tn Heb \u201cand behold.\u201d
tn Heb \u201cand the priest shall see.\u201d The pronoun \u201cit\u201d is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).
tn Heb \u201cand behold its appearance is low (\u05e9\u05c1\u05b8\u05e4\u05b8\u05dc, shafal) \u2018from\u2019 (comparative \u05de\u05b4\u05df, min, \u201clower than\u201d) the skin.\u201d Compare \u201cdeeper\u201d in v. 3 above where, however, a different word is used (\u05e2\u05b8\u05de\u05b9\u05e7, \u2019amoq), and see the note on \u201cswelling\u201d in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, Tg. Onq. has \u05e2\u05b8\u05de\u05b9\u05e7 in this verse as well as v. 4). The alternation of these two terms (i.e., \u201cdeeper\u201d and \u201clower\u201d) in vv. 25\u201326 below shows that they both refer to the same phenomenon. Some have argued that \u201cthis sore was lower than the surrounding skin\u201d (J. Milgrom, Leviticus [AB], 1:773, 788), in which case \u201cswelling\u201d would be an inappropriate translation of \u05e9\u05c2\u05b0\u05d0\u05b5\u05ea (s\u00ff\u2019et) in v. 19. It seems unlikely, however, that the surface of a \u201cboil\u201d would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.
tn The declarative Piel of the verb \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019, cf. the note on v. 3 above).
tn Heb \u201cIt is an infection of disease. In the boil it has broken out.\u201d For the rendering \u201cdiseased infection\u201d see the note on v. 2 above."}, {"pk": 2827813, "translation": "NET", "book": 3, "chapter": 13, "verse": 21, "text": "If, however, the priest examines it, and there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days.", "comment": "tn Heb \u201cand the priest will shut him up seven days.\u201d
tn Heb \u201cand if.\u201d
tn Heb \u201cand behold\u201d (so KJV, ASV, NASB)."}, {"pk": 2827814, "translation": "NET", "book": 3, "chapter": 13, "verse": 22, "text": "If it is spreading further on the skin, then the priest is to pronounce him unclean. It is an infection.", "comment": "tn Heb \u201cis indeed spreading.\u201d
tn This is the declarative Piel of the verb \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019, cf. the note on v. 3 above).
tn Heb \u201cand if.\u201d"}, {"pk": 2827815, "translation": "NET", "book": 3, "chapter": 13, "verse": 23, "text": "But if the bright spot stays in its place and has not spread, it is the scar of the boil, so the priest is to pronounce him clean.", "comment": "tn This is the declarative Piel of the verb \u05d8\u05b8\u05d4\u05b5\u05e8 (taher, cf. the note on v. 6 above).
tn Heb \u201cand if under it the bright spot stands, it has not spread.\u201d"}, {"pk": 2827816, "translation": "NET", "book": 3, "chapter": 13, "verse": 24, "text": "\u201cWhen a body has a burn on its skin and the raw area of the burn becomes a reddish white or white bright spot,", "comment": "tn Heb \u201cOr a body, if there is in its skin a burn of fire.\u201d"}, {"pk": 2827817, "translation": "NET", "book": 3, "chapter": 13, "verse": 25, "text": "the priest must examine it, and if the hair has turned white in the bright spot and it appears to be deeper than the skin, it is a disease that has broken out in the burn. The priest is to pronounce the person unclean. It is a diseased infection.", "comment": "tn This is the declarative Piel of the verb \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019; cf. the note on v. 3 above).
tn Heb \u201cand behold\u201d (so KJV, ASV).
tn Heb \u201cand its appearance is deep \u2018from\u2019 [comparative \u05de\u05b4\u05df (min) meaning \u2018deeper than\u2019] the skin.\u201d
tn Heb \u201cit is a disease. In the burn it has broken out.\u201d
tn For the rendering \u201cdiseased infection\u201d see the note on v. 2 above.
tn Heb \u201cand the priest shall see it.\u201d"}, {"pk": 2827818, "translation": "NET", "book": 3, "chapter": 13, "verse": 26, "text": "If, however, the priest examines it and there is no white hair in the bright spot, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days.", "comment": "tn Heb \u201cand if.\u201d
tn Heb \u201cand behold\u201d (so KJV, ASV); NASB \u201cand indeed.\u201d
tn Heb \u201cand low it is not \u2018from\u2019 (comparative \u05de\u05b4\u05df, min, \u201clower than\u201d) the skin.\u201d See the note on v. 20 above. Cf. TEV \u201cnot deeper than the surrounding skin.\u201d
tn Heb \u201cand the priest will shut him up seven days.\u201d"}, {"pk": 2827819, "translation": "NET", "book": 3, "chapter": 13, "verse": 27, "text": "The priest must then examine it on the seventh day, and if it is spreading further on the skin, then the priest is to pronounce him unclean. It is a diseased infection.", "comment": "tn For the rendering \u201cdiseased infection\u201d see the note on v. 2 above.
tn Heb \u201cis indeed spreading.\u201d"}, {"pk": 2827820, "translation": "NET", "book": 3, "chapter": 13, "verse": 28, "text": "But if the bright spot stays in its place, has not spread on the skin, and it has faded, then it is the swelling of the burn, so the priest is to pronounce him clean, because it is the scar of the burn.", "comment": "tn Heb \u201cand if under it the bright spot stands, it has not spread in the skin.\u201d
tn This is the declarative Piel of the verb \u05d8\u05b8\u05d4\u05b5\u05e8 (taher; cf. the note on v. 6 above)."}, {"pk": 2827821, "translation": "NET", "book": 3, "chapter": 13, "verse": 29, "text": "\u201cWhen a man or a woman has an infection on the head or in the beard,", "comment": "tn Heb \u201cAnd a man or a woman if there is in him an infection in head or in beard.\u201d sn The shift here is from diseases that are on the (relatively) bare skin of the body to the scalp area of the male or female head or the bearded area of the male face."}, {"pk": 2827822, "translation": "NET", "book": 3, "chapter": 13, "verse": 30, "text": "the priest is to examine the infection, and if it appears to be deeper than the skin and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. It is scall, a disease of the head or the beard.", "comment": "tn The exact identification of this disease is unknown. Cf. KJV \u201cdry scall\u201d; NASB \u201ca scale\u201d; NIV, NCV, NRSV \u201can itch\u201d; NLT \u201ca contagious skin disease.\u201d For a discussion of \u201cscall\u201d disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered \u201cscall\u201d (\u05e0\u05b6\u05ea\u05b6\u05e7, neteq) is related to a verb meaning \u201cto tear; to tear out; to tear apart.\u201d It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.
tn Heb \u201cand behold.\u201d
tn Heb \u201cits appearance is deep \u2018from\u2019 (comparative \u05de\u05b4\u05df, min, \u201cdeeper than\u201d) the skin.\u201d
tn This is the declarative Piel of the verb \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019; cf. the note on v. 3 above).
tn Heb \u201cIt is scall. It is the disease of the head or the beard.\u201d
tn Heb \u201cand the priest shall see the infection.\u201d"}, {"pk": 2827823, "translation": "NET", "book": 3, "chapter": 13, "verse": 31, "text": "But if the priest examines the scall infection and it does not appear to be deeper than the skin, and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days.", "comment": "tn Heb \u201cand behold there is not its appearance deep \u2018from\u2019 (comparative \u05de\u05b4\u05df, min, meaning \u201cdeeper than\u201d) the skin.\u201d
tn Heb \u201cand the priest will shut up the infection of the scall seven days.\u201d"}, {"pk": 2827824, "translation": "NET", "book": 3, "chapter": 13, "verse": 32, "text": "The priest must then examine the infection on the seventh day, and if the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin,", "comment": "tn Heb \u201cand behold\u201d (so KJV, ASV).
tn Heb \u201cand the appearance of the scall is not deep \u2018from\u2019 (comparative \u05de\u05b4\u05df, min, meaning \u201cdeeper than\u201d) the skin.\u201d"}, {"pk": 2827825, "translation": "NET", "book": 3, "chapter": 13, "verse": 33, "text": "then the individual is to shave himself, but he must not shave the area affected by the scall, and the priest is to quarantine the person with the scall for another seven days.", "comment": "tn Heb \u201cbut the scall shall he not shave\u201d (so KJV, ASV); NIV \u201cexcept for the diseased area.\u201d
tn The shaving is done by the one who has the infection. Although KJV, ASV have the passive \u201che shall be shaven\u201d here, most modern English versions have the reflexive \u201cshall shave himself\u201d (so NAB).
tn Heb \u201cand the priest will shut up the scall a second seven days.\u201d"}, {"pk": 2827826, "translation": "NET", "book": 3, "chapter": 13, "verse": 34, "text": "The priest must then examine the scall on the seventh day, and if the scall has not spread on the skin and it does not appear to be deeper than the skin, then the priest is to pronounce him clean. So he is to wash his clothes and be clean.", "comment": "tn This is the declarative Piel of the verb \u05d8\u05b8\u05d4\u05b5\u05e8 (taher, cf. the note on v. 6 above).
tn Heb \u201cand behold\u201d (so KJV, ASV).
tn Heb \u201cand its appearance is not deep \u2018from\u2019 (comparative \u05de\u05b4\u05df, min, meaning \u201cdeeper than\u201d) the skin.\u201d"}, {"pk": 2827827, "translation": "NET", "book": 3, "chapter": 13, "verse": 35, "text": "If, however, the scall spreads further on the skin after his purification,", "comment": "tn Heb \u201cAnd if spreading (infinitive absolute) it spreads further (finite verb).\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p."}, {"pk": 2827828, "translation": "NET", "book": 3, "chapter": 13, "verse": 36, "text": "then the priest is to examine it, and if the scall has spread on the skin the priest is not to search further for reddish yellow hair. The person is unclean.", "comment": "tn Heb \u201cthe priest shall not search to the reddish yellow hair.\u201d
tn Heb \u201che\u201d; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).
tn Heb \u201cand behold.\u201d"}, {"pk": 2827829, "translation": "NET", "book": 3, "chapter": 13, "verse": 37, "text": "If, as far as the priest can see, the scall has stayed the same and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean.", "comment": "tn Heb \u201cand if in his eyes the infection has stood.\u201d
tn This is the declarative Piel of the verb \u05d8\u05b8\u05d4\u05b5\u05e8 (taher, cf. the note on v. 6 above)."}, {"pk": 2827830, "translation": "NET", "book": 3, "chapter": 13, "verse": 38, "text": "\u201cWhen a man or a woman has bright spots \u2014 white bright spots \u2014 on the skin of their body,"}, {"pk": 2827831, "translation": "NET", "book": 3, "chapter": 13, "verse": 39, "text": "the priest is to examine them, and if the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean.", "comment": "tn Heb \u201cand behold\u201d (so KJV, ASV).
tn Heb \u201cand the priest shall see.\u201d
tn Heb \u201che,\u201d but the regulation applies to a man or a woman (v. 38a). In the translation \u201cthe person\u201d is used to specify the referent more clearly."}, {"pk": 2827832, "translation": "NET", "book": 3, "chapter": 13, "verse": 40, "text": "\u201cWhen a man\u2019s head is bare so that he is balding in back, he is clean.", "comment": "tn Heb \u201cAnd a man, when his head is rubbed bare, he is bald-headed.\u201d The translation offered here, referring to the back of the head (i.e., the area from the top of the head sloping backwards), is based on the contrast between this condition and that of the following verse. See also B. A. Levine, Leviticus (JPSTC), 82."}, {"pk": 2827833, "translation": "NET", "book": 3, "chapter": 13, "verse": 41, "text": "If his head is bare on the forehead so that he is balding in front, he is clean.", "comment": "tn Heb \u201cAnd if from the front edge of his face, his head is rubbed bare.\u201d See the note on v. 40 above.
tn The rendering \u201cbalding in front\u201d corresponds to the location of the bareness at the beginning of the verse."}, {"pk": 2827834, "translation": "NET", "book": 3, "chapter": 13, "verse": 42, "text": "But if there is a reddish white infection in the back or front bald area, it is a disease breaking out in his back or front bald area."}, {"pk": 2827835, "translation": "NET", "book": 3, "chapter": 13, "verse": 43, "text": "The priest is to examine it, and if the swelling of the infection is reddish white in the back or front bald area like the appearance of a disease on the skin of the body,", "comment": "tn Heb \u201cand behold.\u201d
tn Heb \u201cand the priest shall see it\u201d (cf. KJV). The MT has \u201chim/it\u201d which some take to refer to the person as a whole (i.e., \u201chim\u201d; see, e.g., J. Milgrom, Leviticus [AB], 1:770; NIV, NRSV, etc.), while others take it as a reference to the \u201cinfection\u201d (\u05e0\u05b6\u05d2\u05b7\u05e2, nega\u2019) in v. 42 (J. E. Hartley, Leviticus [WBC], 172, 177). Smr has \u201cher/it,\u201d which would probably refer to \u201cdisease\u201d (\u05e6\u05b8\u05e8\u05b7\u05e2\u05b7\u05ea, tsara\u2019at) in v. 42. The general pattern in the chapter suggests that \u201cit,\u201d either the infection or the disease, is the object of the examination (see, e.g., v. 3 above and v. 50 below).
tn Heb \u201clike appearance of disease of skin of flesh.\u201d"}, {"pk": 2827836, "translation": "NET", "book": 3, "chapter": 13, "verse": 44, "text": "he is a diseased man. He is unclean. The priest must surely pronounce him unclean because of his infection on his head.", "comment": "tn Or perhaps translate, \u201cHis infection [is] on his head,\u201d as a separate independent sentence (cf. KJV, ASV, NASB, NRSV). There is no causal expression in the Hebrew text connecting these two clauses, but the logical relationship between them seems to be causal."}, {"pk": 2827837, "translation": "NET", "book": 3, "chapter": 13, "verse": 45, "text": "\u201cAs for the diseased person who has the infection, his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, and he must call out \u2018Unclean! Unclean!\u2019", "comment": "tn Heb \u201cAnd the diseased one who in him is the infection.\u201d
tn Heb \u201cand his head shall be unbound, and he shall cover on [his] mustache.\u201d Tearing one\u2019s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7)."}, {"pk": 2827838, "translation": "NET", "book": 3, "chapter": 13, "verse": 46, "text": "The whole time he has the infection he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.", "comment": "tn Heb \u201cAll the days which the infection is in him.\u201d"}, {"pk": 2827839, "translation": "NET", "book": 3, "chapter": 13, "verse": 47, "text": "\u201cWhen a garment has a diseased infection in it, whether a wool or linen garment,", "comment": "tn Heb \u201cin a wool garment or in a linen garment.\u201d
tn Heb \u201cAnd the garment, if there is in it a mark of disease.\u201d"}, {"pk": 2827840, "translation": "NET", "book": 3, "chapter": 13, "verse": 48, "text": "or in the warp or woof of the linen or the wool, or in leather or anything made of leather,", "comment": "tn Heb \u201cin any handiwork of skin\u201d (cf. KJV, ASV, NRSV); most other modern English versions have \u201cleather.\u201d
sn The warp (vertical) and woof (horizontal) thread may be two different sets of thread not yet woven together, or they may refer to two different kinds of thread already woven, in which case one might have the disease in it while the other does not. See the explanation in J. Milgrom, Leviticus (AB), 1:809-10."}, {"pk": 2827841, "translation": "NET", "book": 3, "chapter": 13, "verse": 49, "text": "if the infection in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.", "comment": "tn Heb \u201cand the infection is.\u201d This clause is conditional in force, and is translated as such by almost all English versions."}, {"pk": 2827842, "translation": "NET", "book": 3, "chapter": 13, "verse": 50, "text": "The priest is to examine and then quarantine the article with the infection for seven days.", "comment": "tn Heb \u201cAnd the priest shall see the infection and he shall shut up the infection seven days.\u201d"}, {"pk": 2827843, "translation": "NET", "book": 3, "chapter": 13, "verse": 51, "text": "He must then examine the infection on the seventh day. If the infection has spread in the garment, or in the warp, or in the woof, or in the leather \u2014 whatever the article into which the leather was made \u2014 the infection is a malignant disease. It is unclean.", "comment": "tn Heb \u201cto all which the leather was made into a handiwork.\u201d"}, {"pk": 2827844, "translation": "NET", "book": 3, "chapter": 13, "verse": 52, "text": "He must burn the garment or the warp or the woof, whether wool or linen, or any article of leather which has the infection in it. Because it is a malignant disease it must be burned up in the fire."}, {"pk": 2827845, "translation": "NET", "book": 3, "chapter": 13, "verse": 53, "text": "But if the priest examines it and the infection has not spread in the garment or in the warp or in the woof or in any article of leather,", "comment": "tn Heb \u201cAnd if the priest sees and behold\u201d; NASB \u201cand indeed.\u201d"}, {"pk": 2827846, "translation": "NET", "book": 3, "chapter": 13, "verse": 54, "text": "the priest is to command that they wash whatever has the infection and quarantine it for another seven days.", "comment": "tn Heb \u201ca second seven days.\u201d"}, {"pk": 2827847, "translation": "NET", "book": 3, "chapter": 13, "verse": 55, "text": "The priest must then examine it after the infection has been washed out, and if the infection has not changed its appearance even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article.", "comment": "tn Heb \u201cthe infection has not changed its eye.\u201d Smr has \u201cits/his eyes,\u201d as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.
tn Heb \u201cand behold\u201d (so KJV, ASV).
tn The terms \u201cback side\u201d and \u201cfront side\u201d are the same as those used in v. 42 for the \u201cback or front bald area\u201d of a man\u2019s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities."}, {"pk": 2827848, "translation": "NET", "book": 3, "chapter": 13, "verse": 56, "text": "But if the priest has examined it and the infection has faded after it has been washed, he is to tear it out of the garment or the leather or the warp or the woof.", "comment": "tn Heb \u201cand he shall tear it from.\u201d
tn Heb \u201cAnd if the priest saw and behold\u2026.\u201d"}, {"pk": 2827849, "translation": "NET", "book": 3, "chapter": 13, "verse": 57, "text": "Then if it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire.", "comment": "tn Heb \u201cAnd if\u201d; NIV, NCV \u201cBut if\u201d; NAB \u201cIf, however.\u201d"}, {"pk": 2827850, "translation": "NET", "book": 3, "chapter": 13, "verse": 58, "text": "But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it is to be washed a second time and it will be clean.\u201d", "comment": "tn Heb \u201cand the infection turns aside from them.\u201d"}, {"pk": 2827851, "translation": "NET", "book": 3, "chapter": 13, "verse": 59, "text": "This is the law of the diseased infection in the garment of wool or linen, or the warp or woof, or any article of leather, for pronouncing it clean or unclean.", "comment": "sn The Hebrew term translated \u201claw\u201d (\u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37\u201338; 11:46\u201347; 14:54\u201357; and 15:32\u201333.
tn These are declarative Piel forms of the verbs \u05d8\u05b8\u05d4\u05b5\u05e8 (taher) and \u05d8\u05b8\u05de\u05b5\u05d0 (tame\u2019) respectively (cf. the notes on vv. 3 and 6 above)."}, {"pk": 2827852, "translation": "NET", "book": 3, "chapter": 14, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2827853, "translation": "NET", "book": 3, "chapter": 14, "verse": 2, "text": "\u201cThis is the law of the diseased person on the day of his purification, when he is brought to the priest.", "comment": "tn The alternative rendering, \u201cwhen it is reported to the priest\u201d may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared \u201cunclean\u201d by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared \u201cclean\u201d by a priest (cf. Lev 13:6 for \u201cdeclaring clean.\u201d). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., \u201cto be brought\u201d from \u05d1\u05bc\u05d5\u05b9\u05d0 [bo\u2019, \u201cto come\u201d] in the Hophal stem, which means \u201cto be brought\u201d in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering \u201cto be brought\u201d is supported by 13:7b, \u201che shall show himself to the priest a second time.\u201d Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to \u201cbe brought\u201d to the priest there. The translation of vv. 2\u20133 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification.
tn Heb \u201cand.\u201d Here KJV, ASV use a semicolon; NASB begins a new sentence with \u201cNow.\u201d"}, {"pk": 2827854, "translation": "NET", "book": 3, "chapter": 14, "verse": 3, "text": "The priest is to go outside the camp and examine the infection. If the infection of the diseased person has been healed,", "comment": "tn Heb \u201cand he shall be brought to the priest and the priest shall go out to from outside to the camp and the priest shall see [it].\u201d The understood \u201cit\u201d refers to the skin infection itself (see the note on 13:3 above). The referent has been specified in the translation for clarity.
tn Heb \u201cAnd behold, the diseased infection has been healed from the diseased person.\u201d The expression \u201cdiseased infection\u201d has been translated as simply \u201cinfection\u201d to avoid redundancy here in terms of English style."}, {"pk": 2827855, "translation": "NET", "book": 3, "chapter": 14, "verse": 4, "text": "then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed.", "comment": "tn The MT reads literally, \u201cAnd the priest shall command and he shall take.\u201d Clearly, the second verb (\u201cand he shall take\u201d) contains the thrust of the priest\u2019s command, which suggests the translation \u201cthat he take\u201d (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to \u201ctake\u201d up these ritual materials. Moreover, since the ritual is being performed \u201cfor the one being cleansed,\u201d the antecedent of the pronoun \u201che\u201d cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb \u05d5\u05b0\u05e6\u05b4\u05d5\u05bc\u05b8\u05d4 (v\u00fftsivvah) \u201cand he (the priest) shall command\u201d in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., \u201csomeone shall take\u201d and \u201csomeone shall slaughter,\u201d respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., \u201cthere shall be taken\u201d and \u201cthere shall be slaughtered,\u201d respectively). The latter option has been chosen here.
tn The term rendered here \u201ccrimson fabric\u201d consists of two Hebrew words and means literally, \u201ccrimson of worm\u201d (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, \u201cworm of crimson,\u201d see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular \u201cworm\u201d is an insect that lives on the leaves of palm trees, the eggs of which are the source for a \u201ccrimson\u201d dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed \u201cfabric\u201d is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either \u201clife,\u201d which is in the blood, or the use of blood to \u201cmake atonement\u201d (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.
sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. \u05d0\u05b5\u05d6\u05d5\u05b9\u05d1, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5\u20137). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the \u201ccedar wood\u201d was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5\u20136, however, this seems unlikely.
tn Heb \u201cthe one cleansing himself\u201d (i.e., Hitpael participle of \u05d8\u05b8\u05d4\u05b5\u05e8, taher, \u201cto be clean\u201d)."}, {"pk": 2827856, "translation": "NET", "book": 3, "chapter": 14, "verse": 5, "text": "The priest will then command that one bird be slaughtered into a clay vessel over fresh water.", "comment": "tn Heb \u201cinto a vessel of clay over living water.\u201d The expression \u201cliving [i.e., \u2018fresh\u2019] water\u201d (cf. Lev 14:50; 15:13; Num 19:17) refers to water that flows. It includes such water sources as artesian wells (Gen 26:19; Song of Songs 4:15), springs (Jer 2:13, as opposed to cisterns; cf. 17:13), and flowing streams (Zech 14:8). In other words, this is water that has not stood stagnant as, for example, in a sealed-off cistern. sn Although there are those who argue that the water and the blood rites are separate (e.g., E. S. Gerstenberger, Leviticus [OTL], 175-76), it is usually agreed that v. 5b refers to the slaughtering of the bird in such a way that its blood runs into the bowl, which contained fresh water (see, e.g., N. H. Snaith, Leviticus and Numbers [NCBC], 74; G. J. Wenham, Leviticus [NICOT], 208; J. Milgrom, Leviticus [AB], 1:836-38; cf. esp. Lev 14:51b, \u201cand dip them in the blood of the slaughtered bird and in the fresh water\u201d). This mixture of blood and water was then to be sprinkled on the person being cleansed from the disease.
tn Heb \u201cAnd the priest shall command and he shall slaughter.\u201d See the note on \u201cbe taken up\u201d (v. 4)."}, {"pk": 2827857, "translation": "NET", "book": 3, "chapter": 14, "verse": 6, "text": "Then he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water,", "comment": "tc Heb \u201cthe live bird he [i.e., the priest] shall take it.\u201d Although the MT has no \u05d5 (vav, \u201cand\u201d) at the beginning of this clause, a few medieval Hebrew mss and Smr have one and the LXX, Syriac, and Vulgate translate as if it is there. The \u201cbut\u201d in the present translation reflects this text critical background, the object-first word order in the clause with the resumptive pronoun at the end, and the obvious contrast between the slaughtered bird in v. 5 and the live bird in v. 6."}, {"pk": 2827858, "translation": "NET", "book": 3, "chapter": 14, "verse": 7, "text": "and sprinkle it seven times on the one being cleansed from the disease, pronounce him clean, and send the live bird away over the open countryside.", "comment": "tn Heb \u201cthe one cleansing himself\u201d (i.e., Hitpael participle of \u05d8\u05b8\u05d4\u05b5\u05e8 [taher, \u201cto be clean\u201d]).
tn Heb \u201cand he shall make him clean.\u201d The verb is the Piel of \u05d8\u05b8\u05d4\u05b5\u05e8 (taher, \u201cto be clean\u201d), here used as a so-called \u201cdeclarative\u201d Piel (i.e., \u201cto declare clean\u201d; cf. 13:6, etc.).
sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring \u201ctwo live\u201d birds (v. 4a), to slaughter one of them \u201cover fresh water\u201d (literally \u201cliving water,\u201d v. 5b), and the subsequent ritual with the (second) \u201clive\u201d bird (vv. 6\u20137) combine to communicate the concept of \u201clife\u201d and \u201cbeing alive\u201d in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron\u2019s description of Miriam\u2019s skin disease in Num 12:12, \u201cDo not let her be like the dead one when it goes out from its mother\u2019s womb and its flesh half eaten away\u201d). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory \u201csin offering,\u201d this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10\u201320, esp. vv. 18\u201320), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20\u201322), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute \u201csin offerings\u201d (Lev 16:5, 8\u201310; Num 19:9, 17). Neither of the birds in Lev 14:4\u20137 is designated or treated as a \u201csin offering.\u201d Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient\u2019s disease has been removed far away so that he or she is free from its effects both personally and communally."}, {"pk": 2827859, "translation": "NET", "book": 3, "chapter": 14, "verse": 8, "text": "\u201cThe one being cleansed must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. Then afterward he may enter the camp, but he must live outside his tent seven days.", "comment": "tn Heb \u201cand he shall be clean\u201d (so ASV). The end result of the ritual procedures in vv. 4\u20137 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10\u201320 (see Qal \u201cbe[come] clean\u201d in vv. 9 and 20, Piel \u201cpronounce clean\u201d in v. 11, and Hitpael \u201cthe one being cleansed\u201d in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already \u201cbe clean\u201d in the sense of having access to the community.
tn Heb \u201cthe one cleansing himself\u201d (i.e., Hitpael participle of \u05d8\u05b8\u05d4\u05b5\u05e8 [taher, \u201cto be clean\u201d])."}, {"pk": 2827860, "translation": "NET", "book": 3, "chapter": 14, "verse": 9, "text": "When the seventh day comes he must shave all his hair \u2014 his head, his beard, his eyebrows, all his hair \u2014 and he must wash his clothes, bathe his body in water, and so be clean.", "comment": "tn Heb \u201cand he shall be clean\u201d (see the note on v. 8).
tn Heb \u201cAnd it shall be on the seventh day.\u201d"}, {"pk": 2827861, "translation": "NET", "book": 3, "chapter": 14, "verse": 10, "text": "\u201cOn the eighth day he must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, and one log of olive oil,", "comment": "tn This term is often rendered \u201cfine flour,\u201d but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10) and, although the translation \u201cflour\u201d is used here, it may indicate \u201cgrits\u201d rather than finely ground flour (J. Milgrom, Leviticus [AB], 1:179; see the note on Lev 2:1). The unit of measure is most certainly an \u201cephah\u201d even though it is not stated explicitly (see, e.g., Num 28:5; cf. 15:4, 6, 8), and three-tenths of an ephah would amount to about a gallon, or perhaps one-third of a bushel (J. E. Hartley, Leviticus [WBC], 196; Milgrom, 845). Since the normal amount of flour for a lamb is one-tenth of an ephah (Num 28:4\u20135; cf. 15:4), three-tenths is about right for the three lambs offered in Lev 14:10\u201320.
tn The subject \u201che\u201d probably refers to the formerly diseased person in this case (see the notes on Lev 1:5a, 6a, and 9a).
tn A \u201clog\u201d (\u05dc\u05b9\u05d2, log) of oil is about one-sixth of a liter, or one-third of a pint, or two-thirds of a cup."}, {"pk": 2827862, "translation": "NET", "book": 3, "chapter": 14, "verse": 11, "text": "and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings before the LORD at the entrance of the Meeting Tent.", "comment": "tn The MT here is awkward to translate into English. It reads literally, \u201cand the priest who pronounces clean (Piel participle of \u05d8\u05b8\u05d4\u05b5\u05e8, taher) shall cause to stand (Hiphil of \u05e2\u05b8\u05de\u05b7\u05d3, \u2019amad) the man who is cleansing himself (Hitpael participle of \u05d8\u05b8\u05d4\u05b5\u05e8) and them\u201d (i.e., the offerings listed in v. 10; the referent has been specified in the translation for clarity). Alternatively, the Piel of \u05d8\u05b8\u05d4\u05b5\u05e8 could be rendered \u201cwho performs the cleansing/purification\u201d (J. Milgrom, Leviticus [AB], 1:827), perhaps even as a technical term for one who holds the office of \u201cpurification priest\u201d (B. A. Levine, Leviticus [JPSTC], 87). It is probably better, however, to retain the same meaning here as in v. 7 above (see the note there regarding the declarative Piel use of this verb)."}, {"pk": 2827863, "translation": "NET", "book": 3, "chapter": 14, "verse": 12, "text": "\u201cThe priest is to take one male lamb and present it for a guilt offering along with the log of olive oil and present them as a wave offering before the LORD.", "comment": "tn See the note on Lev 5:15 above. The primary purpose of the \u201cguilt offering\u201d (\u05d0\u05b8\u05e9\u05c1\u05b8\u05dd, \u2019asham) was to \u201catone\u201d (\u05db\u05bc\u05b4\u05e4\u05bc\u05b6\u05e8, kipper, \u201cto make atonement,\u201d see v. 18 below and the note on Lev 1:4) for \u201ctrespassing\u201d on the Lord\u2019s \u201choly things,\u201d whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord\u2019s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b\u201312). Since the nation of Israel was \u201ca kingdom of priests and a holy nation\u201d to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the \u201choly nation\u201d who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14\u201318 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19\u201321; Lev 8:22\u201330).
tn Heb \u201cAnd the priest shall take the one lamb.\u201d
tn Heb \u201cwave them [as] a wave offering before the Lord\u201d (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include \u201celevate them [as] an elevation offering before the Lord\u201d (cf. NRSV) or \u201cpresent them [as] a presentation offering before the Lord.\u201d To be sure, the actual physical \u201cwaving\u201d of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the \u201cwaving\u201d of the Levites as a \u201cwave offering\u201d in Num 8:11, etc.)."}, {"pk": 2827864, "translation": "NET", "book": 3, "chapter": 14, "verse": 13, "text": "He must then slaughter the male lamb in the place where the sin offering and the burnt offering are slaughtered, in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; it is most holy.", "comment": "tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb \u201cto slaughter\u201d plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).
sn See the note on Lev 1:3 regarding the \u201cburnt offering.\u201d
sn See the note on Lev 4:3 regarding the term \u201csin offering.\u201d
tn Heb \u201cin the place which.\u201d
tn Heb \u201cAnd he shall slaughter.\u201d
tn Heb \u201cthe guilt offering, it [is] to the Lord.\u201d Regarding the \u201cguilt offering,\u201d see the note on Lev 5:15."}, {"pk": 2827865, "translation": "NET", "book": 3, "chapter": 14, "verse": 14, "text": "Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot.", "comment": "tn The term for \u201cbig toe\u201d (\u05d1\u05bc\u05b9\u05d4\u05b6\u05df, bohen) is the same as that for \u201cthumb.\u201d It refers to the larger appendage on either the hand or the foot.
tn Heb \u201cand the priest shall put [literally \u2018give\u2019] on the lobe of the ear of the one being cleansed, the right one.\u201d"}, {"pk": 2827866, "translation": "NET", "book": 3, "chapter": 14, "verse": 15, "text": "The priest will then take some of the log of olive oil and pour it into his own left hand.", "comment": "tn Heb \u201cAnd the priest\u2026shall pour on the left hand of the priest.\u201d As the Rabbis observe, the repetition of \u201cpriest\u201d as the expressed subject of both verbs in this verse may suggest that two priests were involved in this ritual (see m. Nega\u2019im 14:8, referred to by J. Milgrom, Leviticus [AB], 1:852), but the seemingly unnecessary repetition of \u201cpriest\u201d in several verses throughout the chapter argues against this (see esp. vv. 3, 14, 18, 20, 24, and 26). Moreover, in this case, \u201cpriest\u201d may be repeated to avoid confusing the priest\u2019s hand with that of the one being cleansed (cf. v. 14)."}, {"pk": 2827867, "translation": "NET", "book": 3, "chapter": 14, "verse": 16, "text": "Then the priest is to dip his right forefinger into the olive oil that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the LORD.", "comment": "tn Heb \u201chis right finger from the oil.\u201d"}, {"pk": 2827868, "translation": "NET", "book": 3, "chapter": 14, "verse": 17, "text": "The priest will then put some of the rest of the olive oil that is in his hand on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering,", "comment": "tn Heb \u201con his hand.\u201d"}, {"pk": 2827869, "translation": "NET", "book": 3, "chapter": 14, "verse": 18, "text": "and the remainder of the olive oil that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the LORD.", "comment": "tn Heb \u201cand the remainder in the oil.\u201d"}, {"pk": 2827870, "translation": "NET", "book": 3, "chapter": 14, "verse": 19, "text": "\u201cThe priest must then perform the sin offering and make atonement for the one being cleansed from his impurity. After that he is to slaughter the burnt offering,", "comment": "tn Heb \u201cAnd after[ward] he [i.e., the offerer] shall slaughter.\u201d The LXX adds \u201cthe priest\u201d as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).
tn Heb \u201cdo [or \u201cmake\u201d] the sin offering.\u201d"}, {"pk": 2827871, "translation": "NET", "book": 3, "chapter": 14, "verse": 20, "text": "and the priest is to offer the burnt offering and the grain offering on the altar. So the priest is to make atonement for him and he will be clean.", "comment": "tn Heb \u201ccause to go up.\u201d"}, {"pk": 2827872, "translation": "NET", "book": 3, "chapter": 14, "verse": 21, "text": "\u201cIf the person is poor and does not have sufficient means, he must take one male lamb as a guilt offering for a wave offering to make atonement for himself, one-tenth of an ephah of choice wheat flour mixed with olive oil for a grain offering, a log of olive oil,", "comment": "tn Heb \u201cand his hand does not reach\u201d; NAB, NRSV \u201cand cannot afford so much (afford these NIV).\u201d
tn See the notes on v. 10 above."}, {"pk": 2827873, "translation": "NET", "book": 3, "chapter": 14, "verse": 22, "text": "and two turtledoves or two young pigeons, which are within his means. One will be a sin offering and the other a burnt offering.", "comment": "tn Heb \u201cand one shall be a sin offering and the one a burnt offering.\u201d The versions struggle with whether or not \u201cone\u201d should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.
tn Heb \u201cfrom the sons of the pigeon,\u201d referring either to \u201cyoung pigeons\u201d or \u201cvarious species of pigeon\u201d (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7\u201310).
tn Heb \u201cwhich his hand reaches\u201d; NRSV \u201csuch as (which NIV) he can afford.\u201d"}, {"pk": 2827874, "translation": "NET", "book": 3, "chapter": 14, "verse": 23, "text": "\u201cOn the eighth day he must bring them for his purification to the priest at the entrance of the Meeting Tent before the LORD,", "comment": "tn Heb \u201cto the doorway of\u201d; KJV, ASV \u201cunto the door of.\u201d"}, {"pk": 2827875, "translation": "NET", "book": 3, "chapter": 14, "verse": 24, "text": "and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them as a wave offering before the LORD.", "comment": "tn Heb \u201cand the priest shall wave them.\u201d In the present translation \u201cpriest\u201d is not repeated a second time in the verse for stylistic reasons. With regard to the \u201cwaving\u201d of the \u201cwave offering,\u201d see the note on v. 12 above."}, {"pk": 2827876, "translation": "NET", "book": 3, "chapter": 14, "verse": 25, "text": "Then he is to slaughter the male lamb of the guilt offering, and the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot.", "comment": "tn Heb \u201cand the priest shall put [literally \u2018give\u2019] on the lobe of the ear of the one being cleansed, the right one.\u201d
tn The term for \u201cbig toe\u201d (\u05d1\u05bc\u05b9\u05d4\u05b6\u05df, bohen) is the same as that for \u201cthumb.\u201d It refers to the larger appendage on either the hand or the foot."}, {"pk": 2827877, "translation": "NET", "book": 3, "chapter": 14, "verse": 26, "text": "The priest will then pour some of the olive oil into his own left hand,", "comment": "tn Heb \u201cAnd from the oil the priest shall pour out on the left hand of the priest.\u201d Regarding the repetition of \u201cpriest\u201d in this verse see the note on v. 15 above."}, {"pk": 2827878, "translation": "NET", "book": 3, "chapter": 14, "verse": 27, "text": "and sprinkle some of the olive oil that is in his left hand with his right forefinger seven times before the LORD.", "comment": "tn Heb \u201cand the priest shall sprinkle with his right finger from the oil which is on his left hand.\u201d"}, {"pk": 2827879, "translation": "NET", "book": 3, "chapter": 14, "verse": 28, "text": "Then the priest is to put some of the olive oil that is in his hand on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering,", "comment": "tn Heb \u201con his hand.\u201d"}, {"pk": 2827880, "translation": "NET", "book": 3, "chapter": 14, "verse": 29, "text": "and the remainder of the olive oil that is in the hand of the priest he is to put on the head of the one being cleansed to make atonement for him before the LORD.", "comment": "tn Heb \u201cgive.\u201d
tn Heb \u201con the hand.\u201d"}, {"pk": 2827881, "translation": "NET", "book": 3, "chapter": 14, "verse": 30, "text": "\u201cHe will then make one of the turtledoves or young pigeons, which are within his means,", "comment": "tc Heb \u201cfrom which his hand reaches.\u201d The repetition of virtually the same expression at the beginning of v. 31 in the MT is probably due to dittography (cf. the LXX and Syriac). However, the MT may be retained if it is understood as \u201cone of the turtledoves or young pigeons that are within his means \u2013 whichever he can afford\u201d (see J. Milgrom\u2019s translation in Leviticus [AB], 1:828, contra his commentary, 862; cf. REB).
tn Heb \u201cthe one from the turtledoves.\u201d"}, {"pk": 2827882, "translation": "NET", "book": 3, "chapter": 14, "verse": 31, "text": "a sin offering and the other a burnt offering along with the grain offering. So the priest is to make atonement for the one being cleansed before the LORD.", "comment": "tn Heb \u201cand the one a burnt offering on the grain offering.\u201d"}, {"pk": 2827883, "translation": "NET", "book": 3, "chapter": 14, "verse": 32, "text": "This is the law of the one in whom there is a diseased infection, who does not have sufficient means for his purification.\u201d", "comment": "tn Heb \u201cwho his hand does not reach in his purification\u201d; NASB \u201cwhose means are limited for his cleansing\u201d; NIV \u201cwho cannot afford the regular offerings for his cleansing.\u201d
tn Heb \u201cThis is the law of who in him [is] a diseased infection.\u201d"}, {"pk": 2827884, "translation": "NET", "book": 3, "chapter": 14, "verse": 33, "text": "The Lord spoke to Moses and Aaron:"}, {"pk": 2827885, "translation": "NET", "book": 3, "chapter": 14, "verse": 34, "text": "\u201cWhen you enter the land of Canaan which I am about to give to you for a possession, and I put a diseased infection in a house in the land you are to possess,", "comment": "tn Heb \u201cwhich I am giving\u201d (so NAB, NIV).
tn Heb \u201cgive.\u201d
tn Heb \u201cin the house of the land of your possession\u201d (KJV and ASV both similar)."}, {"pk": 2827886, "translation": "NET", "book": 3, "chapter": 14, "verse": 35, "text": "then whoever owns the house must come and declare to the priest, \u2018Something like an infection is visible to me in the house.\u2019", "comment": "tn Heb \u201cwho to him the house.\u201d"}, {"pk": 2827887, "translation": "NET", "book": 3, "chapter": 14, "verse": 36, "text": "Then the priest will command that the house be cleared before the priest enters to examine the infection so that everything in the house does not become unclean, and afterward the priest will enter to examine the house.", "comment": "tn Heb \u201call which [is] in the house.\u201d
tn Heb \u201cand after thus.\u201d
tn Heb \u201cto see the infection\u201d; KJV \u201cto see the plague\u201d; NASB \u201cto look at the mark (mildew NCV).\u201d
tn Heb \u201cAnd the priest shall command and they shall clear the house.\u201d The second verb (\u201cand they shall clear\u201d) states the thrust of the priest\u2019s command, which suggests the translation \u201cthat they clear\u201d (cf. also vv. 4a and 5a above), and for the impersonal passive rendering of the active verb (\u201cthat the house be cleared\u201d) see the note on v. 4 above.
sn Once the priest pronounced the house \u201cunclean\u201d everything in it was also officially unclean. Therefore, if they emptied the house of its furniture, etc. before the official pronouncement by the priest those possessions would thereby remain officially \u201cclean\u201d and avoid destruction or purification procedures."}, {"pk": 2827888, "translation": "NET", "book": 3, "chapter": 14, "verse": 37, "text": "He is to examine the infection, and if the infection in the walls of the house consists of yellowish green or reddish eruptions, and it appears to be deeper than the surface of the wall,", "comment": "tn Heb \u201cand behold\u201d (so KJV, ASV).
tn The Hebrew term \u05e7\u05b4\u05d9\u05e8 (qir,\u201cwall\u201d) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. \u05e7\u05b4\u05d9\u05e8 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).
tn For \u201cyellowish green and reddish\u201d see Lev 13:49. The Hebrew term translated \u201ceruptions\u201d occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) \u201cdepressions\u201d from Hebrew \u05e9\u05c1\u05e7\u05e2 (\u201csink\u201d) or \u05e7\u05e2\u05e8 as the root of the Hebrew term for \u201cbowl\u201d (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) \u201cstreaks\u201d (ASV, NJPS), (3) and \u201ceruptions\u201d as a loan-word from Egyptian sqr r rwtj (\u201ceruption; rash\u201d); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here."}, {"pk": 2827889, "translation": "NET", "book": 3, "chapter": 14, "verse": 38, "text": "then the priest is to go out of the house to the doorway of the house and quarantine the house for seven days.", "comment": "tn Heb \u201cand he shall shut up the house seven days.\u201d"}, {"pk": 2827890, "translation": "NET", "book": 3, "chapter": 14, "verse": 39, "text": "The priest must return on the seventh day and examine it, and if the infection has spread in the walls of the house,", "comment": "tn Heb \u201cand behold\u201d (so KJV, ASV); NASB \u201cIf the mark has indeed spread.\u201d"}, {"pk": 2827891, "translation": "NET", "book": 3, "chapter": 14, "verse": 40, "text": "then the priest is to command that the stones that had the infection in them be pulled and thrown outside the city into an unclean place.", "comment": "tn Heb \u201cinto from outside to the city.\u201d
tn Heb \u201cand the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.\u201d The second and third verbs (\u201cthey shall pull out\u201d and \u201cthey shall throw\u201d) state the thrust of the priest\u2019s command, which suggests the translation \u201cthat they pull out\u2026and throw\u201d (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (\u201cbe pulled and thrown\u201d) see the note on v. 4 above."}, {"pk": 2827892, "translation": "NET", "book": 3, "chapter": 14, "verse": 41, "text": "Then he is to have the house scraped all around on the inside, and the plaster which is scraped off must be dumped outside the city into an unclean place.", "comment": "tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, \u201cThen the house shall be scraped\u201d (cf. NAB, NLT, and the note on v. 40).
tn Heb \u201cfrom house all around.\u201d
tn Heb \u201cdust\u201d (so KJV) or \u201crubble\u201d; NIV \u201cthe material\u201d; NLT \u201cthe scrapings.\u201d
tn Heb \u201cwhich they have scraped off.\u201d The MT term \u05e7\u05b4\u05d9\u05e8 (qir, \u201cwall\u201d from \u05e7\u05b8\u05e6\u05b8\u05d4, qatsah, \u201cto cut off\u201d; BDB 892), the original Greek does not have this clause, Smr has \u05d4\u05e7\u05d9\u05e6\u05d5 (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I \u05e7\u05e6\u05e2 hif.a suggest emending the verb to \u05d4\u05b4\u05e7\u05b0\u05e6\u05b4\u05e2\u05d5\u05bc (hiqtsi\u2019u, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root \u05e7\u05b8\u05e6\u05b8\u05d4 (qatsah, \u201cto cut off\u201d) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also \u05e7\u05b8\u05e6\u05b7\u05e5, qatsats, \u201cto cut off\u201d).
tn Heb \u201cinto from outside to the city.\u201d"}, {"pk": 2827893, "translation": "NET", "book": 3, "chapter": 14, "verse": 42, "text": "They are then to take other stones and replace those stones, and he is to take other plaster and replaster the house.", "comment": "tn Heb \u201cand bring into under the stones.\u201d"}, {"pk": 2827894, "translation": "NET", "book": 3, "chapter": 14, "verse": 43, "text": "\u201cIf the infection returns and breaks out in the house after he has pulled out the stones, scraped the house, and it is replastered,", "comment": "tn Heb \u201cafter he has pulled out the stones, and after scraping (variant form of the Hiphil infinitive construct, GKC 531) the house, and after being replastered (Niphal infinitive construct).\u201d"}, {"pk": 2827895, "translation": "NET", "book": 3, "chapter": 14, "verse": 44, "text": "the priest is to come and examine it, and if the infection has spread in the house, it is a malignant disease in the house. It is unclean.", "comment": "tn Heb \u201cand behold\u201d (so KJV, ASV); NASB \u201cIf he sees that the mark has indeed spread.\u201d"}, {"pk": 2827896, "translation": "NET", "book": 3, "chapter": 14, "verse": 45, "text": "He must tear down the house, its stones, its wood, and all the plaster of the house, and bring all of it outside the city to an unclean place.", "comment": "tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, \u201cshall be brought.\u201d
tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, \u201cThe house\u2026shall be torn down\u201d (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above)."}, {"pk": 2827897, "translation": "NET", "book": 3, "chapter": 14, "verse": 46, "text": "Anyone who enters the house all the days the priest has quarantined it will be unclean until evening.", "comment": "tn Heb \u201che,\u201d referring to the priest (see v. 38). The referent has been specified in the translation for clarity.
tn Heb \u201cthe one who comes into.\u201d"}, {"pk": 2827898, "translation": "NET", "book": 3, "chapter": 14, "verse": 47, "text": "Anyone who lies down in the house must wash his clothes. Anyone who eats in the house must wash his clothes."}, {"pk": 2827899, "translation": "NET", "book": 3, "chapter": 14, "verse": 48, "text": "\u201cIf, however, the priest enters and examines it, and the infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.", "comment": "tn Heb \u201cAnd if the priest entering [infinitive absolute] enters [finite verb]\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p.
tn Heb \u201cand behold\u201d (so KJV, ASV); NASB \u201cand the mark has not indeed spread.\u201d"}, {"pk": 2827900, "translation": "NET", "book": 3, "chapter": 14, "verse": 49, "text": "Then he is to take two birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop to decontaminate the house,", "comment": "tn The pronoun \u201che\u201d refers to the priest mentioned in the previous verse.
tn Regarding the Piel of \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019, cf. v. 52) meaning to \u201cdecontaminate\u201d or \u201cperform a decontamination,\u201d see the notes on Lev 8:15 and 9:15. sn In Lev 8:15, for example, the \u201csin offering\u201d is used to \u201cdecontaminate\u201d the burnt offering altar. As argued above (see the note on v. 7 above), these ritual materials and the procedures performed with them do not constitute a \u201csin offering\u201d (contrast vv. 19 and 31 above). In fact, no sin offering was required for the purification of a house.
tn Regarding these ritual materials, see the note on v. 4 above."}, {"pk": 2827901, "translation": "NET", "book": 3, "chapter": 14, "verse": 50, "text": "and he is to slaughter one bird into a clay vessel over fresh water.", "comment": "tn See the note on v. 5 above."}, {"pk": 2827902, "translation": "NET", "book": 3, "chapter": 14, "verse": 51, "text": "He must then take the piece of cedar wood, the twigs of hyssop, the scrap of crimson fabric, and the live bird, and dip them in the blood of the slaughtered bird and in the fresh water, and sprinkle the house seven times."}, {"pk": 2827903, "translation": "NET", "book": 3, "chapter": 14, "verse": 52, "text": "So he is to decontaminate the house with the blood of the bird, the fresh water, the live bird, the piece of cedar wood, the twigs of hyssop, and the scrap of crimson fabric,"}, {"pk": 2827904, "translation": "NET", "book": 3, "chapter": 14, "verse": 53, "text": "and he is to send the live bird away outside the city into the open countryside. So he is to make atonement for the house and it will be clean.", "comment": "tn Heb \u201cto from outside to the city.\u201d"}, {"pk": 2827905, "translation": "NET", "book": 3, "chapter": 14, "verse": 54, "text": "\u201cThis is the law for all diseased infections, for scall,", "comment": "tn Heb \u201cand for the scall\u201d; NASB \u201ca scale\u201d; NIV \u201cany infectious skin disease.\u201d Cf. Lev 13:29\u201337."}, {"pk": 2827906, "translation": "NET", "book": 3, "chapter": 14, "verse": 55, "text": "for the diseased garment, for the house,", "comment": "sn Cf. Lev 14:33\u201353.
sn Cf. Lev 13:47\u201359."}, {"pk": 2827907, "translation": "NET", "book": 3, "chapter": 14, "verse": 56, "text": "for the swelling, for the scab, and for the bright spot,", "comment": "sn Cf. Lev 13:4, 18\u201328, 38\u201339. For explanations of all these terms for disease in Lev 14:56 see 13:2.
sn Cf. Lev 13:9\u201328, 43.
sn Cf. Lev 13:2."}, {"pk": 2827908, "translation": "NET", "book": 3, "chapter": 14, "verse": 57, "text": "to teach when something is unclean and when it is clean. This is the law for dealing with infectious disease.\u201d", "comment": "tn Heb \u201cto teach in the day of the unclean and in the day of the clean.\u201d
tn Heb \u201cThis is the law of the disease.\u201d Some English versions specify this as \u201cskin disease\u201d (e.g., NIV, NLT), but then have to add \u201cand (+ infectious NLT) mildew\u201d (so NIV) because a house would not be infected with a skin disease.sn For an explanation of the term \u201cdisease\u201d see Lev 13:2."}, {"pk": 2827909, "translation": "NET", "book": 3, "chapter": 15, "verse": 1, "text": "The LORD spoke to Moses and Aaron:"}, {"pk": 2827910, "translation": "NET", "book": 3, "chapter": 15, "verse": 2, "text": "\u201cSpeak to the Israelites and tell them, \u2018When any man has a discharge from his body, his discharge is unclean.", "comment": "tn Heb \u201cman, man when there is a discharge from his flesh.\u201d The repetition of the word \u201cman\u201d is distributive, meaning \u201cany [or \u201cevery\u201d] man\u201d (GKC 395-96 \u00a7123.c). It is well-recognized that the term \u201cflesh\u201d (i.e., \u201cbody\u201d) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. \u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is, in fact, intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB \u201cfrom his private parts\u201d; NRSV \u201cfrom his member\u201d) while some remove it completely (e.g., NLT \u201ca genital discharge\u201d; TEV \u201cfrom his penis\u201d; CEV \u201cwith an infected penis\u201d).
tn Heb \u201cMan man.\u201d The reduplication is a way of saying \u201cany man\u201d (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 \u00a7123.c).
tn The term \u201cdischarge\u201d actually means \u201cto flow,\u201d whether referring to a full flow as at a spring of water (Ps 78:20 and parallels) or in reference to the promised land as \u201ca land flowing with milk and honey\u201d (Exod 3:8 and parallels)."}, {"pk": 2827911, "translation": "NET", "book": 3, "chapter": 15, "verse": 3, "text": "Now this is his uncleanness in regard to his discharge \u2014 whether his body secretes his discharge or blocks his discharge, he is unclean. All the days that his body has a discharge or his body blocks his discharge, this is his uncleanness.", "comment": "tn The LXX has \u201cthis the law of his uncleanness\u2026\u201d (cf. v. 32 and compare, e.g., 13:59; 14:2, 56).
tn Heb \u201cit is his uncleanness,\u201d but the last clause recapitulates the effect of the first clause in this verse, both of which introduce the regulations for such uncleanness in the following verses. In other words, whether his discharge flows from his penis or is blocked in it, he is still unclean and must proceed according to the following regulations (vv. 4ff).
tc Smr, LXX, and the Paleo-Hebrew Leviticus Scroll from Qumran (11QpaleoLev; Fragment G contains Lev 14:52\u201315:5 and 16:2\u20134, and agrees with the LXX of Lev 15:3b) are in essential (although not complete) agreement against the MT in Lev 15:3b and are to be preferred in this case. The shorter MT text has probably arisen due to a lengthy haplography. See K. A. Mathews, \u201cThe Leviticus Scroll (11QpaleoLev) and the Text of the Hebrew Bible,\u201d CBQ 48 (1986): 177-78, 198; D. N. Freedman, \u201cVariant Readings in the Leviticus Scroll from Qumran Cave 11,\u201d CBQ 36 (1974): 528-29; D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 32. The MT of Lev 15:3 reads: \u201cNow this is his uncleanness in [regard to] his discharge \u2013 whether his body secretes his discharge or blocks his discharge, this is his uncleanness.\u201d Smr adds after MT\u2019s \u201cblocks his discharge\u201d the following: \u201che is unclean; all the days that his body has a discharge or his body blocks his discharge, this is his uncleanness.\u201d Thus, the MT appears to skip from Smr \u05d8\u05de\u05d0 \u05d4\u05d5\u05d0 \u201che is unclean\u201d in the middle of the verse to \u05d9\u05d0/\u05d8\u05de\u05d0\u05ea\u05d5 \u05d4\u05d5 \u201cthis is his uncleanness\u201d at the end of the verse, leaving out \u201che is unclean; all the days that his body has a discharge or his body blocks his discharge\u201d (cf. the BHS footnote). 11Q1 (paleoLeva frag. G) is indeed fragmentary, but it does have \u05d9\u05de\u05d9 \u05d6 \u05d1\u05d5 \u05db\u05dc \u201c\u2026in him, all the days of the fl[ow],\u201d supporting Smr and LXX tradition. The LXX adds after MT \u201cblocks his discharge\u201d the following: \u201call the days of the flow of his body, by which his body is affected by the flow,\u201d followed by \u201cit is his uncleanness\u201d (i.e., the last two words of the MT). sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean."}, {"pk": 2827912, "translation": "NET", "book": 3, "chapter": 15, "verse": 4, "text": "\u201c\u2018Any bed the man with a discharge lies on will be unclean, and any furniture he sits on will be unclean.", "comment": "tn Heb \u201cAll the bed which the man with a discharge sits on it shall be unclean\u201d; cf. NLT \u201cAny bedding.\u201d
tn Heb \u201cand all the vessel which he sits on it shall be unclean\u201d; NASB \u201ceverything on which he sits.\u201d"}, {"pk": 2827913, "translation": "NET", "book": 3, "chapter": 15, "verse": 5, "text": "Anyone who touches his bed must wash his clothes, bathe in water, and be unclean until evening.", "comment": "tn Heb \u201cAnd a man who touches in his bed\u201d; NLT \u201ctouch the man\u2019s bedding.\u201d
tn Heb \u201che shall wash his clothes and bathe in water and be unclean until the evening\u201d (cf. also vv. 6\u20138, 10\u201311, etc.)."}, {"pk": 2827914, "translation": "NET", "book": 3, "chapter": 15, "verse": 6, "text": "The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening."}, {"pk": 2827915, "translation": "NET", "book": 3, "chapter": 15, "verse": 7, "text": "The one who touches the body of the man with a discharge must wash his clothes, bathe in water, and be unclean until evening.", "comment": "tn Heb \u201cAnd the one who touches in the flesh.\u201d In this instance, \u201cflesh\u201d (or \u201cbody\u201d) probably refers literally to any part of the body, not the genitals specifically (see the discussion in J. Milgrom, Leviticus [AB], 1:914)."}, {"pk": 2827916, "translation": "NET", "book": 3, "chapter": 15, "verse": 8, "text": "If the man with a discharge spits on a person who is ceremonially clean, that person must wash his clothes, bathe in water, and be unclean until evening.", "comment": "tn Heb \u201cAnd if the man with a discharge spits in the clean one.\u201d"}, {"pk": 2827917, "translation": "NET", "book": 3, "chapter": 15, "verse": 9, "text": "Any means of riding the man with a discharge rides on will be unclean.", "comment": "tn The Hebrew term for \u201cmeans of riding\u201d is a cognate noun from the verb \u201cride\u201d later in this verse. It refers to anything on which one may ride without the feet touching the ground including, for example, a saddle, a (saddle) blanket, or a seat on a chariot (see, e.g., J. Milgrom, Leviticus [AB], 1:916)."}, {"pk": 2827918, "translation": "NET", "book": 3, "chapter": 15, "verse": 10, "text": "Anyone who touches anything that was under him will be unclean until evening, and the one who carries those items must wash his clothes, bathe in water, and be unclean until evening.", "comment": "tn Heb \u201cwhich shall be under him.\u201d The verb is perhaps a future perfect, \u201cwhich shall have been.\u201d
tn Heb \u201cthem\u201d; the referent (the previously mentioned items which were under the unclean person) has been specified in the translation for clarity."}, {"pk": 2827919, "translation": "NET", "book": 3, "chapter": 15, "verse": 11, "text": "Anyone whom the man with the discharge touches without having rinsed his hands in water must wash his clothes, bathe in water, and be unclean until evening.", "comment": "tn Heb \u201cAnd all who the man with the discharge touches in him and his hands he has not rinsed in water.\u201d"}, {"pk": 2827920, "translation": "NET", "book": 3, "chapter": 15, "verse": 12, "text": "A clay vessel which the man with the discharge touches must be broken, and any wooden utensil must be rinsed in water.", "comment": "tn The Hebrew term \u05db\u05bc\u05b0\u05dc\u05b4\u05d9 (k\u00ffli) can mean \u201cvessel\u201d (v. 12a) or \u201cutensil, implement, article\u201d (v. 12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument."}, {"pk": 2827921, "translation": "NET", "book": 3, "chapter": 15, "verse": 13, "text": "\u201c\u2018When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, and be clean.", "comment": "tn For the expression \u201cfresh water\u201d see the note on Lev 14:5 above."}, {"pk": 2827922, "translation": "NET", "book": 3, "chapter": 15, "verse": 14, "text": "Then on the eighth day he is to take for himself two turtledoves or two young pigeons, and he is to present himself before the LORD at the entrance of the Meeting Tent and give them to the priest,", "comment": "tn Heb \u201cfrom the sons of the pigeon,\u201d referring either to \u201cyoung pigeons\u201d or \u201cvarious species of pigeon\u201d (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7\u201310).
tc The MT has the Qal form of the verb \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019) \u201cto come\u201d here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, \u201cto bring\u201d as in v. 29 below. In v. 29, however, there is no additional clause \u201cand give them to the priest,\u201d so the Hiphil is necessary in that context while it is not necessary here in v. 14."}, {"pk": 2827923, "translation": "NET", "book": 3, "chapter": 15, "verse": 15, "text": "and the priest is to make one of them a sin offering and the other a burnt offering. So the priest is to make atonement for him before the LORD for his discharge.", "comment": "tn Heb \u201cand the priest shall make them one a sin offering and the one a burnt offering.\u201d See the note on Lev 1:3 regarding the \u201cburnt offering.\u201d
sn See the note on Lev 4:3 regarding the term \u201csin offering.\u201d
tn Heb \u201cAnd the priest.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here.
tn Heb \u201cfrom\u201d; see the note on 4:26."}, {"pk": 2827924, "translation": "NET", "book": 3, "chapter": 15, "verse": 16, "text": "\u201c\u2018When a man has a seminal emission, he must bathe his whole body in water and be unclean until evening,", "comment": "tn Heb \u201cand he shall bathe all his flesh in water.\u201d
tn Heb \u201cAnd a man when a lying of seed goes out from him\u201d; KJV, ASV \u201cany man\u2019s seed of copulation\u201d; NIV, NRSV, TEV, NLT \u201can emission of semen.\u201d"}, {"pk": 2827925, "translation": "NET", "book": 3, "chapter": 15, "verse": 17, "text": "and he must wash in water any clothing or leather that has semen on it, and it will be unclean until evening."}, {"pk": 2827926, "translation": "NET", "book": 3, "chapter": 15, "verse": 18, "text": "When a man has sexual intercourse with a woman and there is a seminal emission, they must bathe in water and be unclean until evening.", "comment": "tn Heb \u201cAnd a woman who a man lies with her a lying of seed.\u201d"}, {"pk": 2827927, "translation": "NET", "book": 3, "chapter": 15, "verse": 19, "text": "\u201c\u2018When a woman has a discharge and her discharge is blood from her body, she is to be in her menstruation seven days, and anyone who touches her will be unclean until evening.", "comment": "tn Heb \u201cblood shall be her discharge in her flesh.\u201d The term \u201cflesh\u201d here refers euphemistically to the female sexual area (cf. the note on v. 2 above).
tn See the note on Lev 15:2 above.
tn See the note on Lev 12:2 and R. E. Averbeck, NIDOTTE 1:925-27."}, {"pk": 2827928, "translation": "NET", "book": 3, "chapter": 15, "verse": 20, "text": "Anything she lies on during her menstruation will be unclean, and anything she sits on will be unclean."}, {"pk": 2827929, "translation": "NET", "book": 3, "chapter": 15, "verse": 21, "text": "Anyone who touches her bed must wash his clothes, bathe in water, and be unclean until evening."}, {"pk": 2827930, "translation": "NET", "book": 3, "chapter": 15, "verse": 22, "text": "Anyone who touches any furniture she sits on must wash his clothes, bathe in water, and be unclean until evening."}, {"pk": 2827931, "translation": "NET", "book": 3, "chapter": 15, "verse": 23, "text": "If there is something on the bed or on the furniture she sits on, when he touches it he will be unclean until evening,", "comment": "tn Heb \u201cand if on the bed it (\u05d4\u05d5\u05bc\u05d0, hu\u2019) is or on the vessel which she sits on it, when he touches it\u2026.\u201d The translation and meaning of this verse is a subject of much debate in the commentaries (see the summary in J. Milgrom, Leviticus [AB], 1:938-40). It is difficult to determine what \u05d4\u05d5\u05bc\u05d0 refers to, whether it means \u201che\u201d referring to the one who does the touching, \u201cit\u201d for the furniture or the seat in v. 22, \u201cshe\u201d referring to the woman herself (see Smr \u05d4\u05d9\u05d0 rather than \u05d4\u05d5\u05d0), or perhaps anything that was lying on the furniture or the bed of vv. 21\u201322. The latter view is taken here (cf. J. E. Hartley, Leviticus [WBC], 202).
tn The MT accent suggest that \u201cwhen he touches it\u201d goes with the preceding line, but it seems to be better to take it as an introduction to what follows (see J. E. Hartley, Leviticus [WBC], 202)."}, {"pk": 2827932, "translation": "NET", "book": 3, "chapter": 15, "verse": 24, "text": "and if a man actually has sexual intercourse with her so that her menstrual impurity touches him, then he will be unclean seven days and any bed he lies on will be unclean.", "comment": "tn Heb \u201cand if a man indeed lies with her and her menstrual impurity is on him.\u201d"}, {"pk": 2827933, "translation": "NET", "book": 3, "chapter": 15, "verse": 25, "text": "\u201c\u2018When a woman\u2019s discharge of blood flows many days not at the time of her menstruation, or if it flows beyond the time of her menstruation, all the days of her discharge of impurity will be like the days of her menstruation \u2014 she is unclean.", "comment": "tn Heb \u201cin not the time of her menstruation or when it flows on her menstruation.\u201d
tn Heb \u201cAnd a woman when the flow of her blood flows.\u201d"}, {"pk": 2827934, "translation": "NET", "book": 3, "chapter": 15, "verse": 26, "text": "Any bed she lies on all the days of her discharge will be to her like the bed of her menstruation, any furniture she sits on will be unclean like the impurity of her menstruation,"}, {"pk": 2827935, "translation": "NET", "book": 3, "chapter": 15, "verse": 27, "text": "and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening.", "comment": "tn See the note on v. 5 above."}, {"pk": 2827936, "translation": "NET", "book": 3, "chapter": 15, "verse": 28, "text": "\u201c\u2018If she becomes clean from her discharge, then she is to count off for herself seven days, and afterward she will be clean.", "comment": "tn Heb \u201cAnd if\u2026\u201d Although this clause is parallel to v. 13 above, it begins with \u05d5\u05b0\u05d0\u05b4\u05dd (v\u00ff\u2019im, \u201cand if\u201d) here rather than \u05d5\u05b0\u05db\u05b4\u05d9 (v\u00ffkhi, \u201cand when/if\u201d) there."}, {"pk": 2827937, "translation": "NET", "book": 3, "chapter": 15, "verse": 29, "text": "Then on the eighth day she must take for herself two turtledoves or two young pigeons and she must bring them to the priest at the entrance of the Meeting Tent,", "comment": "tn Heb \u201cfrom the sons of the pigeon,\u201d referring either to \u201cyoung pigeons\u201d or \u201cvarious species of pigeon\u201d (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7\u201310)."}, {"pk": 2827938, "translation": "NET", "book": 3, "chapter": 15, "verse": 30, "text": "and the priest is to make one a sin offering and the other a burnt offering. So the priest is to make atonement for her before the LORD from her discharge of impurity.", "comment": "tn Heb \u201cAnd the priest shall make the one a sin offering and the one a burnt offering.\u201d
tn Heb \u201cAnd the priest.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here."}, {"pk": 2827939, "translation": "NET", "book": 3, "chapter": 15, "verse": 31, "text": "\u201c\u2018Thus you are to set the Israelites apart from their impurity so that they do not die in their impurity by defiling my tabernacle which is in their midst.", "comment": "tn Heb \u201cand they.\u201d Here the Hebrew conjunction \u05d5 (vav, \u201cand\u201d) indicates a negative purpose (\u201clest,\u201d so NAB, NASB).
tn Heb \u201cAnd you shall.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV)."}, {"pk": 2827940, "translation": "NET", "book": 3, "chapter": 15, "verse": 32, "text": "This is the law of the one with a discharge: the one who has a seminal emission and becomes unclean by it,", "comment": "tn Heb \u201cand who a lying of seed goes out from him.\u201d
tn Heb \u201cto become unclean in it.\u201d"}, {"pk": 2827941, "translation": "NET", "book": 3, "chapter": 15, "verse": 33, "text": "the one who is sick in her menstruation, the one with a discharge, whether male or female, and a man who has sexual intercourse with an unclean woman.\u2019\u201d", "comment": "tn Heb \u201cand the one with a discharge, his discharge to the male and the female.\u201d
tn Heb \u201cand for a man.\u201d"}, {"pk": 2827942, "translation": "NET", "book": 3, "chapter": 16, "verse": 1, "text": "The LORD spoke to Moses after the death of Aaron\u2019s two sons when they approached the presence of the LORD and died,", "comment": "tn Heb \u201cin their drawing near to the faces of the Lord.\u201d The rendering here relies on the use of this expression for the very \u201cpresence\u201d of God in Exod 33:14\u201315 and in the Lev 9:24\u201310:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated."}, {"pk": 2827943, "translation": "NET", "book": 3, "chapter": 16, "verse": 2, "text": "and the LORD said to Moses: \u201cTell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy in front of the atonement plate that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.", "comment": "tn Heb \u201cto the faces of the atonement plate.\u201d The exact meaning of the Hebrew term \u05db\u05bc\u05b7\u05e4\u05bc\u05b9\u05e8\u05b6\u05ea (kapporet) here rendered \u201catonement plate\u201d is much debated. The traditional \u201cmercy seat\u201d (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb \u05db\u05bc\u05b4\u05e4\u05bc\u05b6\u05e8 (kipper, \u201cto make atonement, to make expiation\u201d). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would \u201cappear in the cloud over the atonement plate,\u201d and since it was so closely associated with the ark of the covenant (the ark being his \u201cfootstool\u201d; cf. 1 Chr 28:2 and Ps 132:7\u20138), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV \u201cthe atonement cover\u201d; NCV \u201cthe lid on the Ark\u201d; NLT \u201cthe Ark\u2019s cover \u2013 the place of atonement.\u201d
tn Heb \u201cinto the holy place from house to the veil-canopy.\u201d In this instance, the Hebrew term \u201cthe holy place\u201d refers to \u201cthe most holy place\u201d (lit. \u201choly of holies\u201d), since it is the area \u201cinside the veil-canopy\u201d (cf. Exod 26:33\u201334). The Hebrew term \u05e4\u05bc\u05b8\u05e8\u05b9\u05db\u05b6\u05ea (parokhet) is usually translated \u201cveil\u201d or \u201ccurtain,\u201d but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89)."}, {"pk": 2827944, "translation": "NET", "book": 3, "chapter": 16, "verse": 3, "text": "\u201cIn this way Aaron is to enter into the sanctuary \u2014 with a young bull for a sin offering and a ram for a burnt offering.", "comment": "sn For the \u201cburnt offering\u201d see the note on Lev 1:3.
tn Heb \u201cwith a bull, a son of the herd.\u201d
sn See the note on Lev 4:3 regarding the term \u201csin offering.\u201d"}, {"pk": 2827945, "translation": "NET", "book": 3, "chapter": 16, "verse": 4, "text": "He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on.", "comment": "tn Heb \u201cshall be on his flesh.\u201d As in many instances in Lev 15, the term \u201cflesh\u201d or \u201cbody\u201d here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42\u201343).
sn The term \u201ctunic\u201d refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39\u201340; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the \u201clinen leggings\u201d) see the notes on Lev 8:7\u20139 and the literature cited there.
tn Heb \u201cand he shall bathe\u2026.\u201d
tn Heb \u201cand in a turban of linen he shall wrap.\u201d sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a \u201cturban,\u201d but it might be only a \u201cturban-like headband\u201d wound around the forehead area (HALOT 624 s.v. \u05de\u05b4\u05e6\u05b0\u05e0\u05b6\u05e4\u05b6\u05ea).
sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29)."}, {"pk": 2827946, "translation": "NET", "book": 3, "chapter": 16, "verse": 5, "text": "He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering.", "comment": "tn Heb \u201che-goats of goats\u201d; CEV \u201ctwo goats, both of them males.\u201d
tn Heb \u201cAnd he shall take.\u201d"}, {"pk": 2827947, "translation": "NET", "book": 3, "chapter": 16, "verse": 6, "text": "Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household."}, {"pk": 2827948, "translation": "NET", "book": 3, "chapter": 16, "verse": 7, "text": "He must then take the two goats and stand them before the LORD at the entrance of the Meeting Tent,", "comment": "tn Heb \u201cthe two he-goats,\u201d referred to as \u201ctwo he-goats of goats\u201d in v. 5."}, {"pk": 2827949, "translation": "NET", "book": 3, "chapter": 16, "verse": 8, "text": "and Aaron is to cast lots over the two goats, one lot for the LORD and one lot for Azazel.", "comment": "tn The meaning of the Hebrew term \u05e2\u05b2\u05d6\u05b8\u05d0\u05d6\u05b5\u05dc (\u2019aza\u2019zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word \u05e2\u05b5\u05d6 (\u2019ez, \u201cgoat\u201d; i.e., the word for \u201cgoats\u201d in v. 5) and \u05d0\u05b8\u05d6\u05b7\u05dc (\u2019azal, \u201cto go away\u201d), meaning \u201cthe goat that departs\u201d or \u201cscapegoat\u201d (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called \u201cscapegoat\u201d away into the wilderness (vv. 10, 21\u201322, 26). Similarly, some derive the term from Arabic \u2019azala (\u201cto banish, remove\u201d), meaning \u201centire removal\u201d as an abstract concept (see BDB 736 s.v. \u05e2\u05b2\u05d6\u05b8\u05d0\u05d6\u05b5\u05dc). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic \u2019azazu (\u201crough ground\u201d) or perhaps \u05e2\u05b8\u05d6\u05b8\u05d6, (\u2019azaz, \u201cto be strong, fierce\u201d). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the \u05d6 (zayin) in \u05e2\u05b5\u05d6 combined with \u05d0\u05b5\u05dc (\u2019el, \u201cmighty\u201d), meaning \u201cmighty goat.\u201d The final consonantal form of \u05e2\u05b2\u05d6\u05b8\u05d0\u05d6\u05b5\u05dc would have resulted from the inversion of the \u05d0 (aleph) with the second \u05d6. He makes the point that the close association between \u05e2\u05b5\u05d6 and \u05e9\u05c2\u05b0\u05e2\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd (sh\u00ff\u2019irim), which seems to refer to \u201cgoat-demons\u201d of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of \u201cthe demonic ruler of the wilderness.\u201d The latter view is supported by the parallel between the one goat \u201cfor (\u05dc\u05b0, lamed preposition) the Lord\u201d and the one \u201cfor (\u05dc\u05b0) Azazel\u201d here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for \u201cgoat\u201d has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21\u201322 and cf. Lev 15:31).
tn Heb \u201cand Aaron shall give lots on the two he-goats.\u201d See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8\u20139. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally \u201cplace\u201d (Heb \u201cgive\u201d) the one marked \u201cfor the Lord\u201d on the head of the goat to be sacrificed and the one marked \u201cfor Azazel\u201d on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence."}, {"pk": 2827950, "translation": "NET", "book": 3, "chapter": 16, "verse": 9, "text": "Aaron must then present the goat which has been designated by lot for the LORD, and he is to make it a sin offering,", "comment": "tn Heb \u201cwhich the lot has gone up on it for the Lord.\u201d"}, {"pk": 2827951, "translation": "NET", "book": 3, "chapter": 16, "verse": 10, "text": "but the goat which has been designated by lot for Azazel is to be stood alive before the LORD to make atonement on it by sending it away to Azazel into the wilderness.", "comment": "tn Heb \u201cto make atonement on it to send it away to Azazel toward the wilderness.\u201d
tn The LXX has \u201che shall stand it\u201d (cf. v. 7)."}, {"pk": 2827952, "translation": "NET", "book": 3, "chapter": 16, "verse": 11, "text": "\u201cAaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself,"}, {"pk": 2827953, "translation": "NET", "book": 3, "chapter": 16, "verse": 12, "text": "and take a censer full of coals of fire from the altar before the LORD and a full double handful of finely ground fragrant incense, and bring them inside the veil-canopy.", "comment": "tn Heb \u201cand he shall bring from house to the veil-canopy.\u201d
tn Heb \u201cand he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.\u201d
tn Heb \u201cand the fullness of the hollow of his two hands, finely ground fragrant incense.\u201d"}, {"pk": 2827954, "translation": "NET", "book": 3, "chapter": 16, "verse": 13, "text": "He must then put the incense on the fire before the LORD, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, so that he will not die.", "comment": "tn The text here has only \u201cabove the testimony,\u201d but this is surely a shortened form of \u201cabove the ark of the testimony\u201d (see Exod 25:22 etc.; cf. Lev 16:2). The term \u201ctestimony\u201d in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).
tn Heb \u201cand he will not die,\u201d but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1\u20132 above)."}, {"pk": 2827955, "translation": "NET", "book": 3, "chapter": 16, "verse": 14, "text": "Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger.", "comment": "tn Heb \u201con the faces of the atonement plate toward the east.\u201d Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).
sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted."}, {"pk": 2827956, "translation": "NET", "book": 3, "chapter": 16, "verse": 15, "text": "\u201cHe must then slaughter the sin offering goat which is for the people. He is to bring its blood inside the veil-canopy, and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement plate and in front of the atonement plate.", "comment": "tn Heb \u201cand he shall bring its blood into from house to the veil-canopy.\u201d"}, {"pk": 2827957, "translation": "NET", "book": 3, "chapter": 16, "verse": 16, "text": "So he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.", "comment": "tn Heb \u201cto all their sins.\u201d
tn Heb \u201cAnd.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative or even inferential force here."}, {"pk": 2827958, "translation": "NET", "book": 3, "chapter": 16, "verse": 17, "text": "Nobody is to be in the Meeting Tent when he enters to make atonement in the holy place until he goes out, and he has made atonement on his behalf, on behalf of his household, and on behalf of the whole assembly of Israel.", "comment": "tn Heb \u201cAnd all man shall not be in the tent of meeting.\u201d The term for \u201ca man, human being\u201d (\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam; see the note on Lev 1:2) refers to any person among \u201cmankind,\u201d male or female."}, {"pk": 2827959, "translation": "NET", "book": 3, "chapter": 16, "verse": 18, "text": "\u201cThen he is to go out to the altar which is before the LORD and make atonement for it. He is to take some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar.", "comment": "tn Heb \u201cAnd.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) indicates the sequence of events here.
tn Heb \u201cAnd he shall take.\u201d"}, {"pk": 2827960, "translation": "NET", "book": 3, "chapter": 16, "verse": 19, "text": "Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it from the impurities of the Israelites.", "comment": "tn Heb \u201cand he shall purify it and he shall consecrate it.\u201d"}, {"pk": 2827961, "translation": "NET", "book": 3, "chapter": 16, "verse": 20, "text": "\u201cWhen he has finished purifying the holy place, the Meeting Tent, and the altar, he is to present the live goat.", "comment": "tn Heb \u201cAnd he shall finish from atoning the holy place.\u201d In this case, the \u201choly place\u201d etc. are direct objects of the verb \u201cto atone\u201d (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., \u201cto purge\u201d or \u201cwipe clean\u201d) comes to the forefront. When the prepositions \u05e2\u05b7\u05dc (\u2019al) or \u05d1\u05bc\u05b2\u05e2\u05b7\u05d3 (ba\u2019ad) occur with the verb \u05db\u05bc\u05b4\u05e4\u05bc\u05b6\u05e8 (kipper) the purging is almost always being done \u201cfor\u201d or \u201con behalf of\u201d priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details)."}, {"pk": 2827962, "translation": "NET", "book": 3, "chapter": 16, "verse": 21, "text": "Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, and thus he is to put them on the head of the goat and send it away into the wilderness by the hand of a man standing ready.", "comment": "tn Heb \u201ctransgressions to all their sins.\u201d
tn The meaning of the Hebrew term \u05e2\u05b4\u05ea\u05bc\u05b4\u05d9 (\u2019itti) is uncertain. It is apparently related to \u05e2\u05b5\u05ea (\u2019et, \u201ctime\u201d), and could perhaps mean either that he has been properly \u201cappointed\u201d (i.e., designated) for the task (e.g., NIV and NRSV) or \u201cready\u201d (e.g., NASB and NEB).
tn Heb \u201cand he shall give them.\u201d"}, {"pk": 2827963, "translation": "NET", "book": 3, "chapter": 16, "verse": 22, "text": "The goat is to bear on itself all their iniquities into an inaccessible land, so he is to send the goat away in the wilderness.", "comment": "tn Heb \u201cand he [the man (standing) ready, v. 21] shall send the goat away.\u201d
tn The Hebrew term rendered \u201cinaccessible\u201d derives from a root meaning \u201cto cut off\u201d (cf. NAB \u201can isolated region\u201d). Another possible translation would be \u201cinfertile land\u201d (see HALOT 187 s.v. *\u05d2\u05bc\u05b8\u05d6\u05bc\u05b5\u05e8 and cf. NRSV \u201ca barren region\u201d; NLT \u201ca desolate land.\u201d"}, {"pk": 2827964, "translation": "NET", "book": 3, "chapter": 16, "verse": 23, "text": "\u201cAaron must then enter the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there.", "comment": "tn Heb \u201cAnd Aaron shall enter.\u201d"}, {"pk": 2827965, "translation": "NET", "book": 3, "chapter": 16, "verse": 24, "text": "Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people\u2019s burnt offering. So he is to make atonement on behalf of himself and the people.", "comment": "tn Heb \u201con behalf of himself and on behalf of the people.\u201d After \u201con behalf of himself\u201d the LXX adds the expected \u201cand on behalf of his household\u201d (cf. vv. 6, 11, and 17).
tn Heb \u201cAnd he shall make atonement.\u201d"}, {"pk": 2827966, "translation": "NET", "book": 3, "chapter": 16, "verse": 25, "text": "\u201cThen he is to offer up the fat of the sin offering in smoke on the altar,", "comment": "tn Heb \u201cAnd the fat of the sin offering he is to offer up.\u201d"}, {"pk": 2827967, "translation": "NET", "book": 3, "chapter": 16, "verse": 26, "text": "and the one who sent the goat away to Azazel must wash his clothes, bathe his body in water, and afterward he may reenter the camp.", "comment": "tn For \u201cAzazel\u201d see the note on v. 8 above."}, {"pk": 2827968, "translation": "NET", "book": 3, "chapter": 16, "verse": 27, "text": "The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp and their hide, their flesh, and their dung must be burned up,", "comment": "tn Heb \u201che shall bring into from outside to the camp.\u201d
tn Heb \u201cthey shall burn with fire\u201d; KJV \u201cburn in the fire.\u201d Because \u201cto burn with fire\u201d is redundant in contemporary English the present translation simply has \u201cmust be burned up.\u201d"}, {"pk": 2827969, "translation": "NET", "book": 3, "chapter": 16, "verse": 28, "text": "and the one who burns them must wash his clothes and bathe his body in water, and afterward he may reenter the camp."}, {"pk": 2827970, "translation": "NET", "book": 3, "chapter": 16, "verse": 29, "text": "\u201cThis is to be a perpetual statute for you. In the seventh month, on the tenth day of the month, you must humble yourselves and do no work of any kind, both the native citizen and the foreigner who resides in your midst,", "comment": "tn Heb \u201cyou shall humble your souls.\u201d The verb \u201cto humble\u201d here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16\u201317, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).
tn Heb \u201cand all work you shall not do.\u201d
tn Heb \u201cthe native and the sojourner who sojourns.\u201d
tn Heb \u201cAnd it [feminine] shall be for you a perpetual statute.\u201d Verse 34 begins with the same clause except for the missing demonstrative pronoun \u201cthis\u201d here in v. 29. The LXX has \u201cthis\u201d in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17)."}, {"pk": 2827971, "translation": "NET", "book": 3, "chapter": 16, "verse": 30, "text": "for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the LORD.", "comment": "tn The phrase \u201cfrom all your sins\u201d could go with the previous clause as the verse is rendered here (see, e.g., B. A. Levine, Leviticus [JPSTC], 109, and J. Milgrom, Leviticus [AB], 1:1011), or it could go with the following clause (i.e., \u201cyou shall be clean from all your sins before the Lord\u201d; see the MT accents as well as J. E. Hartley, Leviticus [WBC], 221, and recent English versions, e.g., NASB, NIV, NRSV)."}, {"pk": 2827972, "translation": "NET", "book": 3, "chapter": 16, "verse": 31, "text": "It is to be a Sabbath of complete rest for you, and you must humble yourselves. It is a perpetual statute.", "comment": "tn Compare v. 29a above.
tn See the note on v. 29 above."}, {"pk": 2827973, "translation": "NET", "book": 3, "chapter": 16, "verse": 32, "text": "\u201cThe priest who is anointed and ordained to act as high priest in place of his father is to make atonement. He is to put on the linen garments, the holy garments,", "comment": "tn Heb \u201cAnd the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.\u201d Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4)."}, {"pk": 2827974, "translation": "NET", "book": 3, "chapter": 16, "verse": 33, "text": "and he is to purify the Most Holy Place, he is to purify the Meeting Tent and the altar, and he is to make atonement for the priests and for all the people of the assembly.", "comment": "tn Heb \u201cto atone\u201d (also later in this verse); see the note on \u201cpurifying the holy place\u201d in 16:20.
tn At this point in the verse the verb \u05db\u05bc\u05b4\u05e4\u05bc\u05b6\u05e8 (kipper, \u201cto make atonement\u201d) takes its object with the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cfor\u201d; literally, \u201cupon\u201d; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).
tn Heb \u201cand the tent of meeting and the alter he shall atone.\u201d The repetition of the verb \u05db\u05bc\u05b4\u05e4\u05bc\u05b6\u05e8 (kipper, \u201cto atone\u201d) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only \u201cthe Most Holy Place\u201d goes with the verb at the beginning of the verse. Of course, the purging of \u201cthe Most Holy Place\u201d has been the main emphasis of this chapter from the start (see vv. 2\u20133 and 11-17).
tn Heb \u201cthe sanctuary of the holy place.\u201d Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located."}, {"pk": 2827975, "translation": "NET", "book": 3, "chapter": 16, "verse": 34, "text": "This is to be a perpetual statute for you to make atonement for the Israelites for all their sins once a year.\u201d So he did just as the LORD had commanded Moses.", "comment": "tn The MT of Lev 16:34b reads literally, \u201cand he did just as the Lord had commanded Moses.\u201d This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for \u201cthe tenth day of the seventh month\u201d and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26\u201332 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, \u201conce in the year it shall be done as the Lord commanded Moses,\u201d attaching \u201conce in the year\u201d to this clause rather than the former one, and rendering the verb as passive, \u201cit shall be done\u201d (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, \u201cAnd Moses did as the Lord commanded him,\u201d ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it \u201cAnd it was done, as the Lord commanded Moses,\u201d following the LXX passive translation. The NASB translates, \u201cAnd just as the Lord had commanded Moses, so he did,\u201d transposing the introductory verb to the end of the sentence and supplying \u201cso\u201d in order to make it fit the context.
tn Heb \u201cAnd this shall be for you to a statute of eternity\u201d (cf. v. 29a above). cf. NASB \u201ca permanent statute\u201d; NIV \u201ca lasting ordinance.\u201d
tn Heb \u201cfrom\u201d; see note on 4:26.
tn Heb \u201cone [feminine] in the year.\u201d"}, {"pk": 2827976, "translation": "NET", "book": 3, "chapter": 17, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2827977, "translation": "NET", "book": 3, "chapter": 17, "verse": 2, "text": "\u201cSpeak to Aaron, his sons, and all the Israelites, and tell them: \u2018This is the word that the LORD has commanded:"}, {"pk": 2827978, "translation": "NET", "book": 3, "chapter": 17, "verse": 3, "text": "\u201cBlood guilt will be accounted to any man from the house of Israel who slaughters an ox or a lamb or a goat inside the camp or outside the camp,", "comment": "tn The complex wording of vv. 3\u20134 requires stating \u201cblood guilt\u201d at the beginning of v. 3 even though it is not mentioned until the middle of v. 4. The Hebrew text has simply \u201cblood,\u201d but in this case it refers to the illegitimate shedding of animal blood, similar to the shedding of the blood of an innocent human being (Deut 19:10, etc.). In order for it to be legitimate the animal must be slaughtered at the tabernacle and its blood handled by the priests in the prescribed way (see, e.g., Lev 1:5; 3:2, 17; 4:5\u20137; 7:26\u201327, etc.; cf. vv. 10\u201316 below for more details).
tn Heb \u201cor who slaughters from outside to the camp.\u201d
tn The original LXX adds \u201cor the sojourners who sojourn in your midst\u201d (cf. Lev 16:29, etc., and note esp. 17:8, 10, and 13 below).
tn Heb \u201cMan man.\u201d The reduplication is way of saying \u201cany man\u201d (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2."}, {"pk": 2827979, "translation": "NET", "book": 3, "chapter": 17, "verse": 4, "text": "but has not brought it to the entrance of the Meeting Tent to present it as an offering to the LORD before the tabernacle of the LORD. He has shed blood, so that man will be cut off from the midst of his people.", "comment": "tc Smr includes the suffix \u201cit,\u201d which is needed in any case in the translation to conform to English style.
tn Smr and LXX add after \u201ctent of meeting\u201d the following: \u201cto make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.\u201d
sn The exact meaning of this penalty clause is not certain. It could mean (1) that he will be executed, whether by God or by man, (2) that he will be excommunicated from sanctuary worship and/or community benefits, or (3) that his line will be terminated by God (i.e., extirpation). See also the note on Lev 7:20."}, {"pk": 2827980, "translation": "NET", "book": 3, "chapter": 17, "verse": 5, "text": "This is so that the Israelites will bring their sacrifices that they are sacrificing in the open field to the LORD at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the LORD.", "comment": "tn Heb \u201con the faces of the field.\u201d
tn Heb \u201cSo that which.\u201d"}, {"pk": 2827981, "translation": "NET", "book": 3, "chapter": 17, "verse": 6, "text": "The priest is to splash the blood on the altar of the LORD at the entrance of the Meeting Tent, and offer the fat up in smoke for a soothing aroma to the LORD.", "comment": "tn The LXX adds \u201call around\u201d (i.e., Hebrew \u05e1\u05b8\u05d1\u05b4\u05d9\u05d1 [saviv, \u201call around\u201d]), which is normal for this overall construction (see, e.g., Lev 1:5; 3:8, etc.).
tn For the translation \u201csplash\u201d see the note on Lev 1:5."}, {"pk": 2827982, "translation": "NET", "book": 3, "chapter": 17, "verse": 7, "text": "So they must no longer offer their sacrifices to the goat demons, acting like prostitutes by going after them. This is to be a perpetual statute for them throughout their generations.", "comment": "tn Heb \u201csacrifice.\u201d This has been translated as \u201coffer\u201d for stylistic reasons to avoid the redundancy of \u201csacrifice their sacrifices.\u201d
tn On \u201cgoat demons\u201d of the desert regions see the note on Lev 16:8.
tn Heb \u201cwhich they are committing harlotry after them.\u201d
tn Heb \u201cfor your generations.\u201d"}, {"pk": 2827983, "translation": "NET", "book": 3, "chapter": 17, "verse": 8, "text": "\u201cYou are to say to them: \u2018Any man from the house of Israel or from the foreigners who reside in their midst, who offers a burnt offering or a sacrifice", "comment": "tn Heb \u201cMan, man.\u201d The repetition of the word \u201cman\u201d is distributive, meaning \u201cany [or \u201cevery\u201d] man\u201d (GKC 395-96 \u00a7123.c; cf. Lev 15:2).
tn Heb \u201cand.\u201d Here the Hebrew conjunction \u05d5 (vav, \u201cand\u201d) has an alternative sense (\u201cor\u201d).
tn Heb \u201cfrom the sojourner who sojourns.\u201d
tc The LXX, Syriac, and Vulgate have \u201cyour\u201d (plural) rather than \u201ctheir.\u201d
tn Heb \u201ccauses to go up.\u201d"}, {"pk": 2827984, "translation": "NET", "book": 3, "chapter": 17, "verse": 9, "text": "but does not bring it to the entrance of the Meeting Tent to offer it to the LORD \u2014 that person will be cut off from his people.", "comment": "tn Heb \u201cto make it,\u201d meaning \u201cto make the sacrifice.\u201d
tn For remarks on the \u201ccut off\u201d penalty see the note on v. 4 above."}, {"pk": 2827985, "translation": "NET", "book": 3, "chapter": 17, "verse": 10, "text": "\u201c\u2018Any man from the house of Israel or from the foreigners who reside in their midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people,", "comment": "tn Heb \u201cfrom the sojourner who sojourns.\u201d
tc The LXX, Syriac, and Vulgate have \u201cyour\u201d (plural) rather than \u201ctheir.\u201d
tn Heb \u201cAnd man, man.\u201d The repetition of the word \u201cman\u201d is distributive, meaning \u201cany (or every) man\u201d (GKC 395-96 \u00a7123.c; cf. Lev 15:2).
tn Heb \u201cI will give my faces against [literally \u201cin\u201d] the soul/person/life [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh, feminine] who eats the blood and I will cut it [i.e., that \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh] off from the midst of its people.\u201d The uses of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 in this and the following verse are most significant for the use of animal blood in Israel\u2019s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 one uses here, it is important to see that both man and animal have \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 and that this \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 is identified with the blood. See the further remarks on v. 11 below. On the \u201ccutting off\u201d penalty see the note on v. 4 above. In this instance, God takes it on himself to \u201ccut off\u201d the person (i.e., extirpation)."}, {"pk": 2827986, "translation": "NET", "book": 3, "chapter": 17, "verse": 11, "text": "for the life of every living thing is in the blood. So I myself have assigned it to you on the altar to make atonement for your lives, for the blood makes atonement by means of the life.", "comment": "tn Heb \u201cfor the blood, it by (\u05d1\u05bc\u05b0, bet preposition, \u201cin\u201d] the life makes atonement.\u201d The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, \u201cthe blood makes atonement in exchange for the life [of the slaughtered animal]\u201d (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (\u201cyour lives\u201d), \u201clife/soul\u201d (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either \u201cby means of\u201d (instrumental bet) the \u201clife/soul\u201d of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as \u201cthe price\u201d (bet of price) for ransoming the \u201clife/soul\u201d of the person.
tn Heb \u201cAnd I myself have given it to you.\u201d
tn Heb \u201cthe life of the flesh.\u201d Here \u201cflesh\u201d stands for \u201cevery living thing,\u201d that is, all creatures (cf. NIV, NRSV, NLT \u201cevery creature\u201d; CEV \u201cevery living creature.\u201d
tn Heb \u201cfor the soul/life (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh) of the flesh, it is in the blood\u201d (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, \u201cFor the life of the flesh is in the blood\u201d (see, e.g., NJPS, NASB, NIV, NRSV), the \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor, because\u201d) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).sn This verse is a well-known crux interpretum for blood atonement in the Bible. The close association between the blood and \u201cthe soul/life [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1] of the flesh [\u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8, basar]\u201d (v. 11a) begins in Gen 9:2\u20135 (if not Gen 4:10\u201311), where the Lord grants man the eating of meat (i.e., the \u201cflesh\u201d of animals) but also issues a warning: \u201cBut flesh [\u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8] with its soul/life [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1], [which is] its blood, you shall not eat\u201d (cf. G. J. Wenham, Genesis [WBC], 1:151 and 193). Unfortunately, the difficulty in translating \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 consistently (see the note on v. 10 above) obscures the close connection between the (human) \u201cperson\u201d in v. 10 and \u201cthe life\u201d (of animals, 2 times) and \u201cyour (human) lives\u201d in v. 11, all of which are renderings of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1. The basic logic of the passage is that (a) no \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 should eat the blood when he eats the \u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8 of an animal (v. 10) because (b) the \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 of \u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8 is identified with the blood that flows through and permeates it (v. 11a), and (c) the Lord himself has assigned (i.e., limited the use of) animal blood, that is, animal \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, to be the instrument or price of making atonement for the \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 of people (v. 11b). See the detailed remarks and literature cited in R. E. Averbeck, NIDOTTE 2:693-95, 697-98."}, {"pk": 2827987, "translation": "NET", "book": 3, "chapter": 17, "verse": 12, "text": "Therefore, I have said to the Israelites: No person among you is to eat blood, and no resident foreigner who lives among you is to eat blood.", "comment": "tn Heb \u201call/any person from you shall not eat blood.\u201d
tn Heb \u201cand the sojourner, the one sojourning in your midst, shall not eat blood.\u201d"}, {"pk": 2827988, "translation": "NET", "book": 3, "chapter": 17, "verse": 13, "text": "\u201c\u2018Any man from the Israelites or from the foreigners who reside in their midst who hunts a wild animal or a bird that may be eaten must pour out its blood and cover it with soil,", "comment": "tc A few medieval Hebrew mss, Smr, and Tg. Ps.-J. have \u201cfrom the house of Israel\u201d as in vv. 3, 8, and 10, but the LXX agrees with the MT.
tn That is, it must be a clean animal, not an unclean animal (cf. Lev 11).
tn Heb \u201cfrom the sojourner who sojourns.\u201d
tn Heb \u201c[wild] game of animal.\u201d
tc The LXX, Syriac, Vulgate, and certain mss of Smr have \u201cyour\u201d (plural) rather than \u201ctheir\u201d (cf. v. 10 above)."}, {"pk": 2827989, "translation": "NET", "book": 3, "chapter": 17, "verse": 14, "text": "for the life of all flesh is its blood. So I have said to the Israelites: You must not eat the blood of any living thing because the life of every living thing is its blood \u2014 all who eat it will be cut off.", "comment": "tn Heb \u201cof all flesh\u201d (also later in this verse). See the note on \u201cevery living thing\u201d in v. 11.
tn Heb \u201cfor the life/soul (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh) of all flesh, its blood in its life/soul (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1) it is.\u201d The LXX, Syriac, and Vulgate leave out \u201cin its life/soul,\u201d which would naturally yield \u201cfor the life of all flesh, its blood it is\u201d (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV \u201cFor the life of every creature \u2013 its blood is its life.\u201d
tn For remarks on the \u201ccut off\u201d penalty see the note on v. 4 above."}, {"pk": 2827990, "translation": "NET", "book": 3, "chapter": 17, "verse": 15, "text": "\u201c\u2018Any person who eats an animal that has died of natural causes or an animal torn by beasts, whether a native citizen or a foreigner, must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean.", "comment": "tn Heb \u201cin the native or in the sojourner.\u201d
tn Heb \u201ccarcass,\u201d referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase \u201cof natural causes\u201d; cf. NAB \u201cthat died of itself\u201d; TEV \u201cthat has died a natural death.\u201d
tn Heb \u201cAnd any soul\u201d (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh)."}, {"pk": 2827991, "translation": "NET", "book": 3, "chapter": 17, "verse": 16, "text": "But if he does not wash his clothes and does not bathe his body, he will bear his punishment for iniquity.\u2019\u201d", "comment": "tn Heb \u201cand he shall bear his iniquity.\u201d The rendering \u201cbear the punishment for the iniquity\u201d reflects the use of the word \u201ciniquity\u201d to refer to the punishment for iniquity. This is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).sn For the interpretation of this verse reflected in the present translation, see the remarks on Lev 5:1 in J. Milgrom, Leviticus (AB), 1:292-97.
tn The words \u201chis clothes\u201d are not in the Hebrew text, but are repeated in the translation for clarity."}, {"pk": 2827992, "translation": "NET", "book": 3, "chapter": 18, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2827993, "translation": "NET", "book": 3, "chapter": 18, "verse": 2, "text": "\u201cSpeak to the Israelites and tell them, \u2018I am the LORD your God!"}, {"pk": 2827994, "translation": "NET", "book": 3, "chapter": 18, "verse": 3, "text": "You must not do as they do in the land of Egypt where you have been living, and you must not do as they do in the land of Canaan into which I am about to bring you; you must not walk in their statutes.", "comment": "tn Heb \u201cAs the work [or \u201cdeed\u201d] of the land of Egypt, which you were dwelling in it, you must not do.\u201d
tn Heb \u201cand as the work [or \u201cdeed\u201d] of the land of Canaan which I am bringing you to there, you must not do.\u201d The participle \u201cI am bringing\u201d is inceptive; the Lord is \u201cabout to\u201d bring them into the land of Canaan, as opposed to their having dwelt previously in the land of Egypt (see the first part of the verse).
tn Heb \u201cand you shall not walk.\u201d"}, {"pk": 2827995, "translation": "NET", "book": 3, "chapter": 18, "verse": 4, "text": "You must observe my regulations and you must be sure to walk in my statutes. I am the LORD your God.", "comment": "tn Heb \u201cMy regulations you shall do\u201d; KJV, NASB \u201cmy judgments\u201d; NRSV \u201cMy ordinances\u201d; NIV, TEV \u201cmy laws.\u201dsn The Hebrew term translated \u201cregulation\u201d (\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8, mishpat) refers to the set of regulations about to be set forth in the following chapters (cf. Lev 19:37; 20:22; 25:18; 26:46). Note especially the thematic and formulaic relationships between the introduction here in Lev 18:1\u20135 and the paraenesis in Lev 20:22\u201326, both of which refer explicitly to the corrupt nations and the need to separate from them by keeping the Lord\u2019s regulations.
tn Heb \u201cand my statutes you shall keep [or \u201cwatch; guard\u201d] to walk in them.\u201d"}, {"pk": 2827996, "translation": "NET", "book": 3, "chapter": 18, "verse": 5, "text": "So you must keep my statutes and my regulations; anyone who does so will live by keeping them. I am the LORD.", "comment": "tn Heb \u201cAnd you shall keep.\u201d
tn Heb \u201cwhich the man shall do them and shall live in them.\u201d The term for \u201ca man, human being; mankind\u201d (\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam; see the note on Lev 1:2) in this case refers to any person among \u201cmankind,\u201d male or female. The expression \u05d5\u05b8\u05d7\u05b7\u05d9 (vakhay, \u201cand shall live\u201d) looks like the adjective \u201cliving\u201d so it is written \u05d5\u05b0\u05d7\u05b8\u05d9\u05b8\u05d4 (v\u00ffkhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. \u05d7\u05d9\u05d4 qal and GKC 218 \u00a776.i; cf. Lev 25:35)."}, {"pk": 2827997, "translation": "NET", "book": 3, "chapter": 18, "verse": 6, "text": "\u201c\u2018No man is to approach any close relative to have sexual intercourse with her. I am the LORD.", "comment": "tn Heb \u201cMan, man shall not draw near to any flesh (\u05e9\u05c1\u05b0\u05d0\u05b5\u05e8, sh\u00ff\u2019er) of his body/flesh (\u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8, basar).\u201d The repetition of the word \u201cman\u201d is distributive, meaning \u201cany (or \u201cevery\u201d) man\u201d (GKC 395-96 \u00a7123.c; cf. Lev 15:2). The two words for \u201cflesh\u201d are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).
tn Heb \u201cto uncover [her] nakedness\u201d (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated \u201chave sexual intercourse with [someone],\u201d although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife\u2019s sexuality is violated by his son. See the note on the word \u201cmother\u201d in v. 7.
sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden."}, {"pk": 2827998, "translation": "NET", "book": 3, "chapter": 18, "verse": 7, "text": "You must not expose your father\u2019s nakedness by having sexual intercourse with your mother. She is your mother; you must not have intercourse with her.", "comment": "tn Heb \u201cThe nakedness of your father and [i.e., even] the nakedness of your mother you shall not uncover.\u201d sn Commentators suggest that the point of referring to the father\u2019s nakedness is that the mother\u2019s sexuality belongs to the father and is forbidden to the son on that account (see B. A. Levine, Leviticus [JPSTC], 120, and J. E. Hartley, Leviticus [WBC], 294). The expression may, however, derive from the shame of nakedness when exposed. If one exposes his mother\u2019s nakedness to himself it is like openly exposing the father\u2019s nakedness (cf. Gen 9:22\u201323 with the background of Gen 2:25 and 3:7, 21). The same essential construction is used in v. 10 where the latter explanation makes more sense than the former.
tn The verbal negative here is the same as that used in the Ten Commandments (Exod 20:4\u20135, 7, 13\u201317). It suggests permanent prohibition rather than a simple negative command and could, therefore, be rendered \u201cmust not\u201d here and throughout the following section as it is in vv. 3\u20134 above."}, {"pk": 2827999, "translation": "NET", "book": 3, "chapter": 18, "verse": 8, "text": "You must not have sexual intercourse with your father\u2019s wife; she is your father\u2019s nakedness.", "comment": "tn Heb \u201cthe nakedness of your father she is.\u201d See the note on v. 7 above. This law refers to another wife of the man\u2019s father, who is not that man\u2019s mother. The laws in the Pentateuch sometimes assume the possibility that a man may have more than one wife (cf., e.g., Deut 21:15\u201317)."}, {"pk": 2828000, "translation": "NET", "book": 3, "chapter": 18, "verse": 9, "text": "You must not have sexual intercourse with your sister, whether she is your father\u2019s daughter or your mother\u2019s daughter, whether she is born in the same household or born outside it; you must not have sexual intercourse with either of them.", "comment": "tn Heb \u201cthe daughter of your father or the daughter of your mother.\u201d
tc Several medieval Hebrew mss, Smr, LXX, and Syriac have \u201cher nakedness\u201d rather than \u201ctheir nakedness,\u201d thus agreeing with singular \u201csister\u201d at the beginning of the verse.tn For a smooth English translation \u201ceither of\u201d was added.
tn Heb \u201cborn of house or born of outside.\u201d CEV interprets as \u201cwhether you grew up together or not\u201d (cf. also TEV, NLT)."}, {"pk": 2828001, "translation": "NET", "book": 3, "chapter": 18, "verse": 10, "text": "You must not expose the nakedness of your son\u2019s daughter or your daughter\u2019s daughter by having sexual intercourse with them, because they are your own nakedness.", "comment": "sn That is, to have sexual intercourse with one\u2019s granddaughter would be like openly exposing one\u2019s own shameful nakedness (see the note on v. 7 above)."}, {"pk": 2828002, "translation": "NET", "book": 3, "chapter": 18, "verse": 11, "text": "You must not have sexual intercourse with the daughter of your father\u2019s wife born of your father; she is your sister. You must not have intercourse with her.", "comment": "tn Heb \u201cThe nakedness of the daughter of your father\u2019s wife born of your father, she is your sister; you must not uncover her nakedness.\u201d That is, a half sister, the daughter of the man\u2019s father by another wife, who is not the man\u2019s mother, is to be considered a true sister. Therefore, the man must not have sexual intercourse with her."}, {"pk": 2828003, "translation": "NET", "book": 3, "chapter": 18, "verse": 12, "text": "You must not have sexual intercourse with your father\u2019s sister; she is your father\u2019s flesh.", "comment": "tc A few medieval Hebrew mss, the LXX, Syriac, and Vulgate all read \u201cbecause she is the flesh of your father,\u201d like the MT of v. 13."}, {"pk": 2828004, "translation": "NET", "book": 3, "chapter": 18, "verse": 13, "text": "You must not have sexual intercourse with your mother\u2019s sister, because she is your mother\u2019s flesh."}, {"pk": 2828005, "translation": "NET", "book": 3, "chapter": 18, "verse": 14, "text": "You must not expose the nakedness of your father\u2019s brother; you must not approach his wife to have sexual intercourse with her. She is your aunt.", "comment": "tn Heb \u201cyou must not draw near to his wife.\u201d In the context this refers to approaching one\u2019s aunt to have sexual intercourse with her, so this has been specified in the translation for clarity.
tn As in v. 12 (see the note there), some mss and versions have \u201cbecause she is your aunt.\u201d"}, {"pk": 2828006, "translation": "NET", "book": 3, "chapter": 18, "verse": 15, "text": "You must not have sexual intercourse with your daughter-in-law; she is your son\u2019s wife. You must not have intercourse with her."}, {"pk": 2828007, "translation": "NET", "book": 3, "chapter": 18, "verse": 16, "text": "You must not have sexual intercourse with your brother\u2019s wife; she is your brother\u2019s nakedness.", "comment": "sn Regarding the last clause, see the notes on vv. 7 and 10 above."}, {"pk": 2828008, "translation": "NET", "book": 3, "chapter": 18, "verse": 17, "text": "You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son\u2019s daughter or her daughter\u2019s daughter to have intercourse with them. They are closely related to her \u2014 it is lewdness.", "comment": "tc Heb \u201cthey are her flesh.\u201d The LXX reads \u201cyour\u201d here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be \u201cThey are closely related to you.\u201d
tn Heb \u201cYou must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.\u201d Translating \u201cher\u201d as \u201cthem\u201d provides consistency in the English. In this kind of context, \u201ctake\u201d means to \u201ctake in marriage\u201d (cf. also v. 18). The LXX and Syriac have \u201ctheir nakedness,\u201d referring to the nakedness of the woman\u2019s granddaughters, rather than the nakedness of the woman herself.
tn The term rendered \u201clewdness\u201d almost always carries a connotation of cunning, evil device, and divisiveness (cf. HALOT 272 s.v. I \u05d6\u05b4\u05de\u05bc\u05b8\u05d4 2, \u201cinfamy\u201d), and is closely associated with sexual and religious infidelity (cf., e.g., Lev 19:29; 20:14; Job 31:11; Jer 13:27; Ezek 16:27; 22:9). Recent English versions differ on how they handle this: NAB \u201cwould be shameful\u201d; CEV \u201cwould make you unclean\u201d; NIV \u201cwickedness\u201d; NLT \u201chorrible wickedness\u201d; NRSV \u201cdepravity\u201d; TEV \u201cincest.\u201d"}, {"pk": 2828009, "translation": "NET", "book": 3, "chapter": 18, "verse": 18, "text": "You must not take a woman in marriage and then marry her sister as a rival wife while she is still alive, to have sexual intercourse with her.", "comment": "tn Or \u201cas a concubine\u201d; Heb \u201cAnd a woman to her sister you shall not take to be a second wife [or \u201cto be a concubine\u201d].\u201d According to HALOT 1059 s.v. III \u05e6\u05e8\u05e8, the infinitive \u201cto be a second wife\u201d (\u05dc\u05b4\u05e6\u05b0\u05e8\u05b9\u05e8, litsror) is a denominative verb from II \u05e6\u05b8\u05e8\u05b8\u05d4 A (\u201cconcubine; second wife\u201d), which, in turn, derives from II \u05e6\u05e8 \u201cto treat with hostility\u201d (cf. J. E. Hartley, Leviticus [WBC], 283, and B. A. Levine, Leviticus [JPSTC], 122).
tn Heb \u201con her in her life.\u201d"}, {"pk": 2828010, "translation": "NET", "book": 3, "chapter": 18, "verse": 19, "text": "\u201c\u2018You must not approach a woman in her menstrual impurity to have sexual intercourse with her.", "comment": "tn Heb \u201cin the menstruation of her impurity\u201d; NIV \u201cduring the uncleanness of her monthly period.\u201d"}, {"pk": 2828011, "translation": "NET", "book": 3, "chapter": 18, "verse": 20, "text": "You must not have sexual intercourse with the wife of your fellow citizen to become unclean with her.", "comment": "tn Heb \u201cAnd to the wife of your fellow citizen you shall not give your layer for seed.\u201d The meaning of \u201cyour layer\u201d (\u05e9\u05c1\u05b0\u05db\u05b8\u05d1\u05b0\u05ea\u05bc\u05b0\u05da\u05b8, sh\u00ffkhavt\u00ffkha) is uncertain (see B. A. Levine, Leviticus [JPSTC], 122, \u201cyou shall not place your layer of semen\u201d; but cf. also J. E. Hartley, Leviticus [WBC], 283, and the literature cited there for the rendering, \u201cyou shall not give your penis for seed\u201d)."}, {"pk": 2828012, "translation": "NET", "book": 3, "chapter": 18, "verse": 21, "text": "You must not give any of your children as an offering to Molech, so that you do not profane the name of your God. I am the LORD!", "comment": "tn Heb \u201cAnd from your seed you shall not give to cause to pass over to Molech.\u201d Smr (cf. also the LXX) has \u201cto cause to serve\u201d rather than \u201cto cause to pass over.\u201d For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87-88; P. J. Budd, Leviticus (NCBC), 259-60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2\u20135; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between \u05d6\u05b6\u05e8\u05b7\u05e2 (zera\u2019) meaning \u201cseed, semen\u201d in v. 20 but \u201coffspring\u201d in v. 21.
tn Heb \u201cand you shall not profane.\u201d Regarding \u201cprofane,\u201d see the note on Lev 10:10 above."}, {"pk": 2828013, "translation": "NET", "book": 3, "chapter": 18, "verse": 22, "text": "You must not have sexual intercourse with a male as one has sexual intercourse with a woman; it is a detestable act.", "comment": "tn The Hebrew term \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4 (to\u2019evah, rendered \u201cdetestable act\u201d) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the Lord toward other peoples (see esp. Lev 18:26\u201327, 29\u201330). It can also designate, as here, detestable acts that might be perpetrated by the native peoples (it is used again in reference to homosexuality in Lev 20:13; cf. also its use for unclean food, Deut 14:3; idol worship, Isa 41:24; remarriage to a former wife who has been married to someone else in between, Deut 24:4).
tn Heb \u201cAnd with a male you shall not lay [as the] lyings of a woman\u201d (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males."}, {"pk": 2828014, "translation": "NET", "book": 3, "chapter": 18, "verse": 23, "text": "You must not have sexual intercourse with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; it is a perversion.", "comment": "tn See the note on v. 20 above.
tn The Hebrew term \u05ea\u05bc\u05b6\u05d1\u05b6\u05dc (tevel, \u201cperversion\u201d) derives from the verb \u201cto mix; to confuse\u201d and therefore refers to illegitimate mixtures of species or violation of the natural order of things.
tn Heb \u201cto copulate with it\u201d (cf. Lev 20:16)."}, {"pk": 2828015, "translation": "NET", "book": 3, "chapter": 18, "verse": 24, "text": "\u201c\u2018Do not defile yourselves with any of these things, for the nations which I am about to drive out before you have been defiled with all these things.", "comment": "tn Heb \u201cwhich I am sending away (Piel participle of \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 [shalakh, \u201cto send\u201d]) from your faces.\u201d The rendering here takes the participle as anticipatory of the coming conquest events."}, {"pk": 2828016, "translation": "NET", "book": 3, "chapter": 18, "verse": 25, "text": "Therefore the land has become unclean and I have brought the punishment for its iniquity upon it, so that the land has vomited out its inhabitants.", "comment": "tn Heb \u201cAnd.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative or even inferential force here.
tn Heb \u201cand I have visited its [punishment for] iniquity on it.\u201d See the note on Lev 17:16 above."}, {"pk": 2828017, "translation": "NET", "book": 3, "chapter": 18, "verse": 26, "text": "You yourselves must obey my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst,", "comment": "tn Heb \u201cthe native and the sojourner\u201d; NIV \u201cThe native-born and the aliens\u201d; NAB \u201cwhether natives or resident aliens.\u201d
tn Heb \u201cAnd you shall keep, you.\u201d The latter emphatic personal pronoun \u201cyou\u201d is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate."}, {"pk": 2828018, "translation": "NET", "book": 3, "chapter": 18, "verse": 27, "text": "for the people who were in the land before you have done all these abominations, and the land has become unclean.", "comment": "tn Heb \u201cfor all these abominations the men of the land who were before you have done.\u201d"}, {"pk": 2828019, "translation": "NET", "book": 3, "chapter": 18, "verse": 28, "text": "So do not make the land vomit you out because you defile it just as it has vomited out the nations that were before you.", "comment": "tn Heb \u201cAnd the land will not vomit you out in your defiling it.\u201d
tc The MT reads the singular \u201cnation\u201d and is followed by ASV, NASB, NRSV; the LXX, Syriac, and Targum have the plural \u201cnations\u201d (cf. v. 24)."}, {"pk": 2828020, "translation": "NET", "book": 3, "chapter": 18, "verse": 29, "text": "For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people.", "comment": "sn Regarding the \u201ccut off\u201d penalty see the note on Lev 7:20."}, {"pk": 2828021, "translation": "NET", "book": 3, "chapter": 18, "verse": 30, "text": "You must obey my charge to not practice any of the abominable statutes that have been done before you, so that you do not defile yourselves by them. I am the LORD your God.\u2019\u201d", "comment": "tn Heb \u201cand you will not.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here.
tn Heb \u201cto not do from the statutes of the detestable acts.\u201d"}, {"pk": 2828022, "translation": "NET", "book": 3, "chapter": 19, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2828023, "translation": "NET", "book": 3, "chapter": 19, "verse": 2, "text": "\u201cSpeak to the whole congregation of the Israelites and tell them, \u2018You must be holy because I, the LORD your God, am holy."}, {"pk": 2828024, "translation": "NET", "book": 3, "chapter": 19, "verse": 3, "text": "Each of you must respect his mother and his father, and you must keep my Sabbaths. I am the LORD your God.", "comment": "tn Heb \u201cA man his mother and his father you [plural] shall fear.\u201d The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, \u201chis father and his mother.\u201d The term \u201cfear\u201d is subject to misunderstanding by the modern reader, so \u201crespect\u201d has been used in the translation. Cf. NAB, NRSV \u201crevere\u201d; NASB \u201creverence.\u201d"}, {"pk": 2828025, "translation": "NET", "book": 3, "chapter": 19, "verse": 4, "text": "Do not turn to idols, and you must not make for yourselves gods of cast metal. I am the LORD your God.", "comment": "sn Regarding the difficult etymology and meaning of the term for \u201cidols\u201d (\u05d0\u05b1\u05dc\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd, \u2019elilim), see B. A. Levine, Leviticus (JPSTC), 126; J. E. Hartley, Leviticus (WBC), 304; N. H. Snaith, Leviticus and Numbers (NBC), 89; and Judith M. Hadley, NIDOTTE 1:411. It appears to be a diminutive play on words with \u05d0\u05b5\u05dc (\u2019el, \u201cgod; God\u201d) and, perhaps at the same time, recalls a common Semitic word for \u201cworthless; weak; powerless; nothingness.\u201d Snaith suggests a rendering of \u201cworthless godlings.\u201d"}, {"pk": 2828026, "translation": "NET", "book": 3, "chapter": 19, "verse": 5, "text": "\u201c\u2018When you sacrifice a peace offering sacrifice to the LORD, you must sacrifice it so that it is accepted for you.", "comment": "tn Heb \u201cfor your acceptance\u201d; cf. NIV, NLT \u201cit will be accepted on your behalf.\u201d"}, {"pk": 2828027, "translation": "NET", "book": 3, "chapter": 19, "verse": 6, "text": "It must be eaten on the day of your sacrifice and on the following day, but what is left over until the third day must be burned up.", "comment": "tn Heb \u201cfrom the following day\u201d (HALOT 572 s.v. \u05de\u05b8\u05d7\u05b3\u05e8\u05b8\u05ea 2.b).
tn Heb \u201cshall be burned with fire\u201d; KJV \u201cshall be burnt in the fire.\u201d Because \u201cto burn with fire\u201d is redundant in contemporary English the present translation simply has \u201cmust be burned up.\u201d"}, {"pk": 2828028, "translation": "NET", "book": 3, "chapter": 19, "verse": 7, "text": "If, however, it is eaten on the third day, it is spoiled, it will not be accepted,", "comment": "tn Heb \u201cAnd if being eaten [infinitive absolute] it is eaten [finite verb].\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p.
tn Or \u201cdesecrated,\u201d or \u201cdefiled,\u201d or \u201cforbidden.\u201d For this difficult term see J. Milgrom, Leviticus (AB), 1:422, on Lev 7:18."}, {"pk": 2828029, "translation": "NET", "book": 3, "chapter": 19, "verse": 8, "text": "and the one who eats it will bear his punishment for iniquity because he has profaned what is holy to the LORD. That person will be cut off from his people.", "comment": "tn See the note on Lev 17:16 above.
sn Regarding \u201cprofaned,\u201d see the note on Lev 10:10 above.
sn On the \u201ccut off\u201d penalty see the note on Lev 7:20.
tn Heb \u201cthe holiness of the Lord.\u201d"}, {"pk": 2828030, "translation": "NET", "book": 3, "chapter": 19, "verse": 9, "text": "\u201c\u2018When you gather in the harvest of your land, you must not completely harvest the corner of your field, and you must not gather up the gleanings of your harvest.", "comment": "tn Heb \u201cAnd in your harvesting the harvest.\u201d
tn Heb \u201cyou shall not complete the corner of your field to harvest.\u201d"}, {"pk": 2828031, "translation": "NET", "book": 3, "chapter": 19, "verse": 10, "text": "You must not pick your vineyard bare, and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the LORD your God.", "comment": "tn Heb \u201cAnd you shall not deal severely with your vineyard.\u201d"}, {"pk": 2828032, "translation": "NET", "book": 3, "chapter": 19, "verse": 11, "text": "\u201c\u2018You must not steal, you must not tell lies, and you must not deal falsely with your fellow citizen.", "comment": "tn Heb \u201cyou shall not deal falsely a man with his fellow citizen.\u201d"}, {"pk": 2828033, "translation": "NET", "book": 3, "chapter": 19, "verse": 12, "text": "You must not swear falsely in my name, so that you do not profane the name of your God. I am the LORD.", "comment": "tn Heb \u201cAnd you shall not swear to the falsehood.\u201d
tn Heb \u201cand you shall not profane\u201d; NAB \u201cthus profaning.\u201d"}, {"pk": 2828034, "translation": "NET", "book": 3, "chapter": 19, "verse": 13, "text": "You must not oppress your neighbor or commit robbery against him. You must not withhold the wages of the hired laborer overnight until morning.", "comment": "tn Heb \u201cYou shall not oppress your neighbor and you shall not rob.\u201d
tn Heb \u201chold back with you\u201d; perhaps \u201chold back for yourself\u201d (cf. NRSV \u201ckeep for yourself\u201d)."}, {"pk": 2828035, "translation": "NET", "book": 3, "chapter": 19, "verse": 14, "text": "You must not curse a deaf person or put a stumbling block in front of a blind person. You must fear your God; I am the LORD.", "comment": "tn Heb \u201cYou shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.\u201d
tn Heb \u201cAnd you shall fear.\u201d Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction \u05d5 (vav, \u201cand\u201d) as adversative in force here (\u201cbut\u201d)."}, {"pk": 2828036, "translation": "NET", "book": 3, "chapter": 19, "verse": 15, "text": "\u201c\u2018You must not deal unjustly in judgment: you must neither show partiality to the poor nor honor the rich. You must judge your fellow citizen fairly.", "comment": "tn Heb \u201cYou shall not lift up faces of poor [people] and you shall not honor faces of great.\u201d
tc Smr has the singular rather than the plural \u201cyou\u201d of the MT, which brings this verb form into line with the ones surrounding it.
tn Heb \u201cYou shall not do injustice in judgment\u201d (NASB similar); cf. NIV \u201cdo not pervert justice.\u201d
tn Heb \u201cIn righteousness you shall judge your fellow citizen.\u201d"}, {"pk": 2828037, "translation": "NET", "book": 3, "chapter": 19, "verse": 16, "text": "You must not go about as a slanderer among your people. You must not stand idly by when your neighbor\u2019s life is at stake. I am the LORD.", "comment": "tn Heb \u201cYou shall not stand on the blood of your neighbor.\u201d This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).
tn The term \u05e8\u05b8\u05db\u05b4\u05d9\u05dc (rakhil) is traditionally rendered \u201cslanderer\u201d here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I \u05e8\u05b8\u05db\u05b7\u05dc (\u201cto go about as a trader [or \u201cmerchant\u201d]\u201d; BDB 940 s.v. \u05e8\u05b8\u05db\u05b7\u05dc), and taken to refer to cutthroat business dealings, but there may be a II \u05e8\u05b8\u05db\u05b7\u05dc, the meaning of which is dubious (HALOT 1237 s.v. II *\u05e8\u05db\u05dc). Some would render it \u201cto go about as a spy.\u201d"}, {"pk": 2828038, "translation": "NET", "book": 3, "chapter": 19, "verse": 17, "text": "You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him.", "comment": "tn Heb \u201cand you will not lift up on him sin.\u201d The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one\u2019s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one\u2019s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB)."}, {"pk": 2828039, "translation": "NET", "book": 3, "chapter": 19, "verse": 18, "text": "You must not take vengeance or bear a grudge against the children of your people, but you must love your neighbor as yourself. I am the LORD.", "comment": "tn Heb \u201cand you shall not retain [anger?].\u201d This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).
sn Some scholars make a distinction between the verb \u05d0\u05b8\u05d4\u05b7\u05d1 (\u2019ahav, \u201cto love\u201d) with the direct object and the more unusual construction with the preposition \u05dc\u05b0 (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one\u2019s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called \u201cgolden rule\u201d (Matt 7:12)."}, {"pk": 2828040, "translation": "NET", "book": 3, "chapter": 19, "verse": 19, "text": "You must keep my statutes. You must not allow two different kinds of your animals to breed, you must not sow your field with two different kinds of seed, and you must not wear a garment made of two different kinds of fabric.", "comment": "sn Cf. Deut 22:11 where the Hebrew term translated \u201ctwo different kinds\u201d (\u05db\u05bc\u05b4\u05dc\u05b0\u05d0\u05b7\u05d9\u05b4\u05dd, kil\u2019ayim) refers to a mixture of linen and wool woven together in a garment.
tn Heb \u201cyou shall not cause to go up on you.\u201d
tn Heb \u201cYour animals, you shall not cross-breed two different kinds.\u201d"}, {"pk": 2828041, "translation": "NET", "book": 3, "chapter": 19, "verse": 20, "text": "\u201c\u2018When a man has sexual intercourse with a woman, although she is a slave woman designated for another man and she has not yet been ransomed, or freedom has not been granted to her, there will be an obligation to pay compensation. They must not be put to death, because she was not free.", "comment": "sn That is, the woman had previously been assigned for marriage to another man but the marriage deal had not yet been consummated. In the meantime, the woman has lost her virginity and has, therefore, lost part of her value to the master in the sale to the man for whom she had been designated. Compensation was, therefore, required (see the explanation in B. A. Levine, Leviticus [JPSTC], 130-31).
tn Heb \u201cAnd a man when he lies with a woman the lying of seed.\u201d"}, {"pk": 2828042, "translation": "NET", "book": 3, "chapter": 19, "verse": 21, "text": "He must bring his guilt offering to the LORD at the entrance of the Meeting Tent, a guilt offering ram,", "comment": "sn On the guilt offering see the note on Lev 5:15 above."}, {"pk": 2828043, "translation": "NET", "book": 3, "chapter": 19, "verse": 22, "text": "and the priest is to make atonement for him with the ram of the guilt offering before the LORD for his sin that he has committed, and he will be forgiven of his sin that he has committed.", "comment": "tn Heb \u201cthere shall be forgiveness to him\u201d or \u201cit shall be forgiven to him.\u201d
tn Heb \u201con his sin which he has sinned.\u201d
tn Heb \u201cfrom his sin.\u201d"}, {"pk": 2828044, "translation": "NET", "book": 3, "chapter": 19, "verse": 23, "text": "\u201c\u2018When you enter the land and plant any fruit tree, you must consider its fruit to be forbidden. Three years it will be forbidden to you; it must not be eaten.", "comment": "tn Heb \u201cyou shall circumcise its fruit [as] its foreskin,\u201d taking the fruit to be that which is to be removed and, therefore, forbidden. Since the fruit is uncircumcised it is forbidden (see J. E. Hartley, Leviticus [WBC], 306, and esp. B. A. Levine, Leviticus [JPSTC], 131-32).
tn Heb \u201cit shall be to you uncircumcised.\u201d
tn Heb \u201ctree of food\u201d; KJV, ASV, NASB, NRSV \u201ctrees for food.\u201d"}, {"pk": 2828045, "translation": "NET", "book": 3, "chapter": 19, "verse": 24, "text": "In the fourth year all its fruit will be holy, praise offerings to the LORD.", "comment": "tn See B. A. Levine, Leviticus (JPSTC), 132, where the translation reads \u201cset aside for jubilation\u201d; a special celebration before the Lord."}, {"pk": 2828046, "translation": "NET", "book": 3, "chapter": 19, "verse": 25, "text": "Then in the fifth year you may eat its fruit to add its produce to your harvest. I am the LORD your God.", "comment": "tn Heb \u201cto add to you its produce.\u201d The rendering here assumes that the point of this clause is simply that finally being allowed to eat the fruit in the fifth year adds the fruit of the tree to their harvest. Some take the verb to be from \u05d0\u05b8\u05e1\u05b7\u05e3 (\u2019asaf, \u201cto gather\u201d) rather than \u05d9\u05b8\u05e1\u05b7\u05e3 (yasaf, \u201cto add; to increase\u201d), rendering the verse, \u201cto gather to you the produce\u201d (E. S. Gerstenberger, Leviticus [OTL], 260, and see the versions referenced in J. E. Hartley, Leviticus [WBC], 306). Others take it to mean that by following the regulations given previously they will honor the Lord so that the Lord will cause the trees to increase the amount of fruit they would normally produce (Hartley, 303, 306; cf. NASB, NIV, NRSV, NLT)."}, {"pk": 2828047, "translation": "NET", "book": 3, "chapter": 19, "verse": 26, "text": "\u201c\u2018You must not eat anything with the blood still in it. You must not practice either divination or soothsaying.", "comment": "tn Heb \u201cYou shall not eat on the blood.\u201d See the extensive remarks in J. E. Hartley, Leviticus (WBC), 319-20, and B. A. Levine, Leviticus (JPSTC), 132-33. The LXX has \u201con the mountains,\u201d suggesting that this is a prohibition against illegitimate places and occasions of worship, not the eating of blood.
tn Heb \u201cYou shall not practice divination and you shall not practice soothsaying\u201d; cf. NRSV \u201cpractice augury or witchcraft.\u201d For suggestions regarding the practices involved see B. A. Levine, Leviticus (JPSTC), 133, and J. E. Hartley, Leviticus (WBC), 320."}, {"pk": 2828048, "translation": "NET", "book": 3, "chapter": 19, "verse": 27, "text": "You must not round off the corners of the hair on your head or ruin the corners of your beard.", "comment": "tc Heb \u201cand you [singular] shall not ruin the corner of your [singular] beard.\u201d Smr, LXX, Syriac, and Tg. Ps.-J. have the plural pronouns (i.e., \u201cyou\u201d and \u201cyour\u201d plural) rather than the singular of the MT."}, {"pk": 2828049, "translation": "NET", "book": 3, "chapter": 19, "verse": 28, "text": "You must not slash your body for a dead person or incise a tattoo on yourself. I am the LORD.", "comment": "tn Heb \u201cand a writing of incision you shall not give in you.\u201d
tn Heb \u201cAnd slash for the soul you shall not give.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul, person, life\u201d) can sometimes refer to a \u201cdead person\u201d (cf. Lev 21:1, 5; 22:5). See J. E. Hartley, Leviticus (WBC), 306, 320-21."}, {"pk": 2828050, "translation": "NET", "book": 3, "chapter": 19, "verse": 29, "text": "Do not profane your daughter by making her a prostitute, so that the land does not practice prostitution and become full of lewdness.", "comment": "tn Heb \u201cand the land become full of lewdness.\u201d Regarding the term \u201clewdness,\u201d see the note on Lev 18:17 above.
tn Heb \u201cto make her practice harlotry.\u201d Some recent English versions regard this as religious or temple prostitution (cf. TEV, CEV)."}, {"pk": 2828051, "translation": "NET", "book": 3, "chapter": 19, "verse": 30, "text": "\u201c\u2018You must keep my Sabbaths and fear my sanctuary. I am the LORD."}, {"pk": 2828052, "translation": "NET", "book": 3, "chapter": 19, "verse": 31, "text": "Do not turn to the spirits of the dead and do not seek familiar spirits to become unclean by them. I am the LORD your God.", "comment": "sn The prohibition here concerns those who would seek special knowledge through the spirits of the dead, whether the dead in general or dead relatives in particular (i.e., familiar spirits; see J. E. Hartley, Leviticus [WBC], 321, and B. A. Levine, Leviticus [JPSTC], 134). Cf. Lev 20:6 below."}, {"pk": 2828053, "translation": "NET", "book": 3, "chapter": 19, "verse": 32, "text": "You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the LORD."}, {"pk": 2828054, "translation": "NET", "book": 3, "chapter": 19, "verse": 33, "text": "When a foreigner resides with you in your land, you must not oppress him.", "comment": "tn Heb \u201cAnd when a sojourner sojourns.\u201d"}, {"pk": 2828055, "translation": "NET", "book": 3, "chapter": 19, "verse": 34, "text": "The foreigner who resides with you must be to you like a native citizen among you; so you must love him as yourself, because you were foreigners in the land of Egypt. I am the LORD your God.", "comment": "tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here."}, {"pk": 2828056, "translation": "NET", "book": 3, "chapter": 19, "verse": 35, "text": "You must not do injustice in the regulation of measures, whether of length, weight, or volume.", "comment": "tn That is, liquid capacity (HALOT 640 s.v. \u05de\u05b0\u05e9\u05c2\u05d5\u05bc\u05e8\u05b8\u05d4). Cf. ASV, NIV, NRSV, TEV \u201cquantity\u201d; NAB, NASB \u201ccapacity.\u201d"}, {"pk": 2828057, "translation": "NET", "book": 3, "chapter": 19, "verse": 36, "text": "You must have honest balances, honest weights, an honest ephah, and an honest hin. I am the LORD your God who brought you out from the land of Egypt.", "comment": "tn Heb \u201cbalances of righteousness,\u201d and so throughout this sentence.
sn An ephah is a dry measure which measures about four gallons, or perhaps one third of a bushel, while a hin is a liquid measure of about 3.6 liters (= approximately 1 quart)."}, {"pk": 2828058, "translation": "NET", "book": 3, "chapter": 19, "verse": 37, "text": "You must be sure to obey all my statutes and regulations. I am the LORD.\u2019\u201d", "comment": "tn Heb \u201cAnd you shall keep all my statutes and all my regulations and you shall do them.\u201d This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 \u00a7120.d, although \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 [shamar, \u201cto keep\u201d] is not cited there; cf. Lev 22:31)."}, {"pk": 2828059, "translation": "NET", "book": 3, "chapter": 20, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2828060, "translation": "NET", "book": 3, "chapter": 20, "verse": 2, "text": "\u201cYou are to say to the Israelites, \u2018Any man from the Israelites or from the foreigners who reside in Israel who gives any of his children to Molech must be put to death; the people of the land must pelt him with stones.", "comment": "tn Heb \u201cor from the sojourner who sojourns\u201d; NAB \u201can alien residing in Israel.\u201d
tn Heb \u201chis seed\u201d (so KJV, ASV); likewise in vv. 3\u20134.
tn Regarding Molech and Molech worship see the note on Lev 18:21.
tn This is not the most frequently-used Hebrew verb for stoning (see instead \u05e1\u05b8\u05e7\u05b7\u05dc, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (\u05e8\u05b8\u05d2\u05b8\u05dd, ragam; see HALOT 1187 s.v. \u05e8\u05d2\u05dd qal.a, and B. A. Levine, Leviticus [JPSTC], 136)."}, {"pk": 2828061, "translation": "NET", "book": 3, "chapter": 20, "verse": 3, "text": "I myself will set my face against that man and cut him off from the midst of his people, because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name.", "comment": "tn Heb \u201cAnd I, I shall give my faces.\u201d
tn Heb \u201cfor the sake of defiling my sanctuary and to profane my holy name.\u201d
sn On the \u201ccut off\u201d penalty see the notes on Lev 7:20 and 17:4."}, {"pk": 2828062, "translation": "NET", "book": 3, "chapter": 20, "verse": 4, "text": "If, however, the people of the land shut their eyes to that man when he gives some of his children to Molech so that they do not put him to death,", "comment": "tn Heb \u201cfrom that man\u201d (so ASV); NASB \u201cdisregard that man.\u201d
tn Heb \u201cAnd if shutting [infinitive absolute] they shut [finite verb].\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p."}, {"pk": 2828063, "translation": "NET", "book": 3, "chapter": 20, "verse": 5, "text": "I myself will set my face against that man and his clan. I will cut off from the midst of their people both him and all who follow after him in spiritual prostitution, to commit prostitution by worshiping Molech.", "comment": "tn Heb \u201cto commit harlotry after Molech.\u201d The translation employs \u201cworshiping\u201d here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the \u201ccut off\u201d penalty see the note on Lev 7:20.
tn The adjective \u201cspiritual\u201d has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution."}, {"pk": 2828064, "translation": "NET", "book": 3, "chapter": 20, "verse": 6, "text": "\u201c\u2018The person who turns to the spirits of the dead and familiar spirits to commit prostitution by going after them, I will set my face against that person and cut him off from the midst of his people.", "comment": "tn Heb \u201cI will give my faces.\u201d
tn See the note on the phrase \u201cfamiliar spirits\u201d in Lev 19:31 above."}, {"pk": 2828065, "translation": "NET", "book": 3, "chapter": 20, "verse": 7, "text": "\u201c\u2018You must sanctify yourselves and be holy, because I am the LORD your God."}, {"pk": 2828066, "translation": "NET", "book": 3, "chapter": 20, "verse": 8, "text": "You must be sure to obey my statutes. I am the LORD who sanctifies you.", "comment": "tn Heb \u201cAnd you shall keep my statutes and you shall do them.\u201d This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 \u00a7120.d, although \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 [shamar, \u201cto keep\u201d] is not cited there; cf. Lev 22:31, etc.)."}, {"pk": 2828067, "translation": "NET", "book": 3, "chapter": 20, "verse": 9, "text": "\u201c\u2018If anyone curses his father and mother he must be put to death. He has cursed his father and mother; his blood guilt is on himself.", "comment": "tn Heb \u201chis blood [plural] is in him.\u201d Cf. NAB \u201che has forfeited his life\u201d; TEV \u201cis responsible for his own death.\u201dsn The rendering \u201cblood guilt\u201d refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10\u201311). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).
tn Heb \u201cmakes light of his father and his mother.\u201d Almost all English versions render this as some variation of \u201ccurses his father or mother.\u201d
tn Heb \u201cIf a man a man who.\u201d"}, {"pk": 2828068, "translation": "NET", "book": 3, "chapter": 20, "verse": 10, "text": "If a man commits adultery with his neighbor\u2019s wife, both the adulterer and the adulteress must be put to death.", "comment": "tc The reading of the LXX minuscule mss has been followed here (see the BHS footnote a-a). The MT has a dittography, repeating \u201ca man who commits adultery with the wife of\u201d (see the explanation in J. E. Hartley, Leviticus [WBC], 328). The duplication found in the MT is reflected in some English versions, e.g., KJV, ASV, NASB, NIV.
tn Heb \u201cAnd a man who.\u201d The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause."}, {"pk": 2828069, "translation": "NET", "book": 3, "chapter": 20, "verse": 11, "text": "If a man has sexual intercourse with his father\u2019s wife, he has exposed his father\u2019s nakedness. Both of them must be put to death; their blood guilt is on themselves.", "comment": "tn See the note on v. 9 above.
sn See the note on Lev 18:7 above."}, {"pk": 2828070, "translation": "NET", "book": 3, "chapter": 20, "verse": 12, "text": "If a man has sexual intercourse with his daughter-in-law, both of them must be put to death. They have committed perversion; their blood guilt is on themselves.", "comment": "tn The Hebrew term \u05ea\u05bc\u05b6\u05d1\u05b6\u05dc (tevel, \u201cperversion\u201d) derives from the verb \u201cto mix; to confuse\u201d (cf. KJV, ASV \u201cthey have wrought confusion\u201d)."}, {"pk": 2828071, "translation": "NET", "book": 3, "chapter": 20, "verse": 13, "text": "If a man has sexual intercourse with a male as one has sexual intercourse with a woman, the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.", "comment": "tn Heb \u201c[as the] lyings of a woman.\u201d The specific reference here is to homosexual intercourse between males."}, {"pk": 2828072, "translation": "NET", "book": 3, "chapter": 20, "verse": 14, "text": "If a man has sexual intercourse with both a woman and her mother, it is lewdness. Both he and they must be burned to death, so there is no lewdness in your midst.", "comment": "tn Heb \u201cin fire they shall burn him and them.\u201d The active plural verb sometimes requires a passive translation (GKC 460 \u00a7144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies \u201cburned to death\u201d because the traditional rendering \u201cburnt with fire\u201d (KJV, ASV; NASB \u201cburned with fire\u201d) could be understood to mean \u201cbranded\u201d or otherwise burned, but not fatally.
tn Heb \u201cAnd a man who takes a woman and her mother.\u201d The Hebrew verb \u201cto take\u201d in this context means \u201cto engage in sexual intercourse.\u201d
tn Regarding \u201clewdness,\u201d see the note on Lev 18:17 above."}, {"pk": 2828073, "translation": "NET", "book": 3, "chapter": 20, "verse": 15, "text": "If a man has sexual intercourse with any animal, he must be put to death, and you must kill the animal.", "comment": "tn See the note on Lev 18:20 above."}, {"pk": 2828074, "translation": "NET", "book": 3, "chapter": 20, "verse": 16, "text": "If a woman approaches any animal to have sexual intercourse with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.", "comment": "tn Heb \u201cto copulate with it\u201d (cf. Lev 20:16)."}, {"pk": 2828075, "translation": "NET", "book": 3, "chapter": 20, "verse": 17, "text": "\u201c\u2018If a man has sexual intercourse with his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. He has exposed his sister\u2019s nakedness; he will bear his punishment for iniquity.", "comment": "tn See the note on Lev 17:16 above.
tn Regarding the \u201ccut off\u201d penalty, see the note on Lev 7:20.
tn Heb \u201ctakes.\u201d The verb \u201cto take\u201d in this context means \u201cto engage in sexual intercourse,\u201d though some English versions translate it as \u201cmarry\u201d (e.g., NIV, NCV, TEV, CEV)."}, {"pk": 2828076, "translation": "NET", "book": 3, "chapter": 20, "verse": 18, "text": "If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them must be cut off from the midst of their people.", "comment": "tn Heb \u201cand the two of them.\u201d"}, {"pk": 2828077, "translation": "NET", "book": 3, "chapter": 20, "verse": 19, "text": "You must not expose the nakedness of your mother\u2019s sister and your father\u2019s sister, for such a person has laid bare his own close relative. They must bear their punishment for iniquity.", "comment": "tn Heb \u201chis flesh.\u201d
tn See the note on Lev 17:16 above."}, {"pk": 2828078, "translation": "NET", "book": 3, "chapter": 20, "verse": 20, "text": "If a man has sexual intercourse with his aunt, he has exposed his uncle\u2019s nakedness; they must bear responsibility for their sin, they will die childless."}, {"pk": 2828079, "translation": "NET", "book": 3, "chapter": 20, "verse": 21, "text": "If a man has sexual intercourse with his brother\u2019s wife, it is indecency. He has exposed his brother\u2019s nakedness; they will be childless.", "comment": "tn Heb \u201ctakes.\u201d The verb \u201cto take\u201d in this context means \u201cto engage in sexual intercourse.\u201d
sn See the note on Lev 18:7 above."}, {"pk": 2828080, "translation": "NET", "book": 3, "chapter": 20, "verse": 22, "text": "\u201c\u2018You must be sure to obey all my statutes and regulations, so that the land to which I am about to bring you to take up residence there does not vomit you out.", "comment": "tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here.
tn Heb \u201cAnd you shall keep all my statutes and all my regulations and you shall do them.\u201d This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 \u00a7120.d, although \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 [shamar, \u201cto keep\u201d] is not cited there; cf. Lev 22:31, etc.)."}, {"pk": 2828081, "translation": "NET", "book": 3, "chapter": 20, "verse": 23, "text": "You must not walk in the statutes of the nation which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.", "comment": "tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural \u201cnations.\u201d Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural \u201cnations\u201d (e.g., NAB, NIV) and still others translate as \u201cpeople\u201d (e.g., TEV, NLT)."}, {"pk": 2828082, "translation": "NET", "book": 3, "chapter": 20, "verse": 24, "text": "So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the LORD your God who has set you apart from the other peoples.", "comment": "tc Here and with the same phrase in v. 26, the LXX adds \u201call,\u201d resulting in the reading \u201call the peoples.\u201d"}, {"pk": 2828083, "translation": "NET", "book": 3, "chapter": 20, "verse": 25, "text": "Therefore you must distinguish between the clean animal and the unclean, and between the unclean bird and the clean, and you must not make yourselves detestable by means of an animal or bird or anything that creeps on the ground \u2014 creatures I have distinguished for you as unclean.", "comment": "tn Heb \u201cAnd you shall distinguish.\u201d The verb is the same as \u201cset apart\u201d at the end of the previous verse. The fact that God had \u201cset them apart\u201d from the other peoples roundabout them called for them to \u201cdistinguish between\u201d the clean and the unclean, etc.
tn The word \u201ccreatures\u201d has been supplied in the translation to make it clear that the following relative clause modifies the animal, bird, or creeping thing mentioned earlier, and not the ground itself.
tc The MT has \u201cto defile,\u201d but Smr, LXX, and Syriac have \u201cto uncleanness.\u201d"}, {"pk": 2828084, "translation": "NET", "book": 3, "chapter": 20, "verse": 26, "text": "You must be holy to me because I, the LORD, am holy, and I have set you apart from the other peoples to be mine."}, {"pk": 2828085, "translation": "NET", "book": 3, "chapter": 20, "verse": 27, "text": "\u201c\u2018A man or woman who has in them a spirit of the dead or a familiar spirit must be put to death. They must pelt them with stones; their blood guilt is on themselves.\u2019\u201d", "comment": "tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above). Smr and LXX have \u201cyou [plural] shall pelt them with stones.\u201d sn At first glance Lev 20:27 appears to be out of place but, on closer examination, one could argue that it constitutes the back side of an envelope around the case laws in 20:9\u201321, with Lev 20:6 forming the front of the envelope (note also that execution of mediums and spiritists by stoning in v. 27 is not explicitly stated in v. 6). This creates a chiastic structure: prohibition against mediums and spiritists (vv. 6 and 27), variations of the holiness formula (vv. 7 and 25-26), and exhortations to obey the Lord\u2019s statutes (and judgments; vv. 8 and 22-24). Again, in the middle are the case laws (vv. 9\u201321).
tc Smr, LXX, Syriac, and some Targum mss have the relative pronoun \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwho, which\u201d), rather than the MT\u2019s \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor, because, that\u201d).
tn See the note on the phrase \u201cfamiliar spirit\u201d in Lev 19:31 above."}, {"pk": 2828086, "translation": "NET", "book": 3, "chapter": 21, "verse": 1, "text": "The LORD said to Moses: \u201cSay to the priests, the sons of Aaron \u2014 say to them, \u2018For a dead person no priest is to defile himself among his people,", "comment": "tn Heb \u201cno one,\u201d but \u201cpriest\u201d has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, \u201csay to the priests, the sons of Aaron\u201d).
tc The MT has \u201cin his peoples,\u201d but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have \u201cin his people,\u201d referring to the Israelites as a whole.
tn The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul, person, life\u201d) can sometimes refer to a \u201cdead person\u201d (cf. Lev 19:28 above and the literature cited there)."}, {"pk": 2828087, "translation": "NET", "book": 3, "chapter": 21, "verse": 2, "text": "except for his close relative who is near to him: his mother, his father, his son, his daughter, his brother,", "comment": "tn Heb \u201cexcept for his flesh, the one near to him.\u201d"}, {"pk": 2828088, "translation": "NET", "book": 3, "chapter": 21, "verse": 3, "text": "and his virgin sister who is near to him, who has no husband; he may defile himself for her.", "comment": "tn Cf. v. 2a."}, {"pk": 2828089, "translation": "NET", "book": 3, "chapter": 21, "verse": 4, "text": "He must not defile himself as a husband among his people so as to profane himself.", "comment": "tn Heb \u201cHe shall not defile himself a husband in his peoples, to profane himself.\u201d The meaning of the line is disputed, but it appears to prohibit a priest from burying any relative by marriage (as opposed to the blood relatives of vv. 2\u20133), including his wife (compare B. A. Levine, Leviticus [JPSTC], 142-43 with J. E. Hartley, Leviticus [WBC], 343, 348)."}, {"pk": 2828090, "translation": "NET", "book": 3, "chapter": 21, "verse": 5, "text": "Priests must not have a bald spot shaved on their head, they must not shave the corner of their beard, and they must not cut slashes in their body.", "comment": "tn Heb \u201cand in their body they shall not [cut] slash[es]\u201d (cf. Lev 19:28). The context connects these sorts of mutilations with mourning rites (cf. Lev 19:27\u201328 above).
tn Heb \u201cthey\u201d; the referent (priests, see the beginning of v. 1) has been specified in the translation for clarity."}, {"pk": 2828091, "translation": "NET", "book": 3, "chapter": 21, "verse": 6, "text": "\u201c\u2018They must be holy to their God, and they must not profane the name of their God, because they are the ones who present the LORD\u2019s gifts, the food of their God. Therefore they must be holy.", "comment": "sn Regarding \u201cprofane,\u201d see the note on Lev 10:10 above.
sn Regarding the Hebrew term for \u201cgifts,\u201d see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for \u201cfood\u201d that follows in the next phrase here).
tc Smr and all early versions have the plural adjective \u201choly\u201d rather than the MT singular noun \u201choliness.\u201d"}, {"pk": 2828092, "translation": "NET", "book": 3, "chapter": 21, "verse": 7, "text": "They must not take a wife defiled by prostitution, nor are they to take a wife divorced from her husband, for the priest is holy to his God.", "comment": "tn The pronoun \u201che\u201d in this clause refers to the priest, not the former husband of the divorced woman.
tn Heb \u201cA wife harlot and profaned they shall not take.\u201d The structure of the verse (e.g., \u201cwife\u201d at the beginning of the two main clauses) suggests that \u201charlot and profaned\u201d constitutes a hendiadys, meaning \u201ca wife defiled by harlotry\u201d (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB \u201ca woman who is profaned by harlotry.\u201d
sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.
tn Heb \u201che\u201d; the referent (the priest) has been specified in the translation for clarity."}, {"pk": 2828093, "translation": "NET", "book": 3, "chapter": 21, "verse": 8, "text": "You must sanctify him because he presents the food of your God. He must be holy to you because I, the LORD who sanctifies you all, am holy.", "comment": "tn The three previous second person references in this verse are all singular, but this reference is plural. By adding \u201call\u201d this grammatical distinction is preserved in the translation."}, {"pk": 2828094, "translation": "NET", "book": 3, "chapter": 21, "verse": 9, "text": "If a daughter of a priest profanes herself by engaging in prostitution, she is profaning her father. She must be burned to death.", "comment": "tn See the note on \u201cburned to death\u201d in 20:14."}, {"pk": 2828095, "translation": "NET", "book": 3, "chapter": 21, "verse": 10, "text": "\u201c\u2018The high priest \u2014 who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained to wear the priestly garments \u2014 must neither dishevel the hair of his head nor tear his garments.", "comment": "tn The adjective \u201chigh\u201d has been supplied in the translation for clarity, as in many English versions.
tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation \u201cgarments\u201d has been employed rather than \u201cclothes\u201d to suggest that the special priestly garments are referred to here; cf. NRSV \u201cnor tear his vestments.\u201d
tn Heb \u201cand he has filled his hand.\u201d For this expression see the note on Lev 8:33."}, {"pk": 2828096, "translation": "NET", "book": 3, "chapter": 21, "verse": 11, "text": "He must not go where there is any dead person; he must not defile himself even for his father and his mother.", "comment": "tc Although the MT has \u201cpersons\u201d (plural), the LXX and Syriac have the singular \u201cperson\u201d corresponding to the singular adjectival participle \u201cdead\u201d (cf. also Num 6:6)."}, {"pk": 2828097, "translation": "NET", "book": 3, "chapter": 21, "verse": 12, "text": "He must not go out from the sanctuary and must not profane the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the LORD.", "comment": "sn Regarding \u201cprofane,\u201d see the note on Lev 10:10 above."}, {"pk": 2828098, "translation": "NET", "book": 3, "chapter": 21, "verse": 13, "text": "He must take a wife who is a virgin.", "comment": "tn Heb \u201cAnd he, a wife in her virginity he shall take.\u201d"}, {"pk": 2828099, "translation": "NET", "book": 3, "chapter": 21, "verse": 14, "text": "He must not marry a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people as a wife.", "comment": "tc The MT has literally, \u201cfrom his peoples,\u201d but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have \u201cfrom his people,\u201d referring to the Israelites as a whole.
tn Heb \u201ctake.\u201d In context this means \u201ctake as wife,\u201d i.e., \u201cmarry.\u201d"}, {"pk": 2828100, "translation": "NET", "book": 3, "chapter": 21, "verse": 15, "text": "He must not profane his children among his people, for I am the LORD who sanctifies him.\u2019\u201d", "comment": "tc The MT has literally, \u201cin his peoples,\u201d but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have \u201cin his people,\u201d referring to the Israelites as a whole."}, {"pk": 2828101, "translation": "NET", "book": 3, "chapter": 21, "verse": 16, "text": "The LORD spoke to Moses:"}, {"pk": 2828102, "translation": "NET", "book": 3, "chapter": 21, "verse": 17, "text": "\u201cTell Aaron, \u2018No man from your descendants throughout their generations who has a physical flaw is to approach to present the food of his God.", "comment": "tn Heb \u201cwho in him is a flaw\u201d; cf. KJV, ASV \u201cany blemish\u201d; NASB, NIV \u201ca defect.\u201d The rendering \u201cphysical flaw\u201d is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19\u201320). The same term is used for \u201cflawed\u201d animals, which must not be offered to the Lord in Lev 22:20\u201325.
tn Heb \u201cto their generations.\u201d"}, {"pk": 2828103, "translation": "NET", "book": 3, "chapter": 21, "verse": 18, "text": "Certainly no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, or a limb too long,", "comment": "tn The particle \u05db\u05bc\u05b4\u05d9 (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 \u00a7159.ee).
tn Lexically, the Hebrew term \u05d7\u05b8\u05e8\u05bb\u05dd (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II \u05d7\u05e8\u05dd qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV \u201ca flat nose\u201d; NASB \u201ca disfigured face.\u201d The NJPS translation is \u201ca limb too short\u201d as a balance to the following term which means \u201cextended, raised,\u201d and apparently refers to \u201ca limb too long\u201d (see the explanation in B. A. Levine, Leviticus [JPSTC], 146)."}, {"pk": 2828104, "translation": "NET", "book": 3, "chapter": 21, "verse": 19, "text": "or a man who has had a broken leg or arm,", "comment": "tn Heb \u201cwho there is in him a broken leg or a broken arm,\u201d or perhaps \u201cbroken foot or broken hand.\u201d The Hebrew term \u05e8\u05b6\u05d2\u05b6\u05dc (regel) is commonly rendered \u201cfoot,\u201d but it can also refer to the \u201cleg,\u201d and the Hebrew \u05d9\u05b8\u05d3 (yad) is most often translated \u201chand,\u201d but can also refer to the \u201c[fore]arm\u201d (as opposed to \u05db\u05bc\u05b7\u05e3, kaf, \u201cpalm of the hand\u201d or \u201chand\u201d). See HALOT 386 s.v. \u05d9\u05b8\u05d3 and 1184 s.v. \u05e8\u05b6\u05d2\u05b6\u05dc respectively (cf. the NJPS translation). In this context, these terms probably apply to any part of the limb that was broken, including hand and the foot. B. A. Levine (Leviticus [JPSTC], 146) points out that such injuries often did not heal properly in antiquity because they were not properly set and, therefore, remained a \u201cphysical flaw\u201d permanently."}, {"pk": 2828105, "translation": "NET", "book": 3, "chapter": 21, "verse": 20, "text": "or a hunchback, or a dwarf, or one with a spot in his eye, or a festering eruption, or a feverish rash, or a crushed testicle.", "comment": "tn The term rendered \u201cspot\u201d derives from a root meaning \u201cmixed\u201d or \u201cconfused\u201d (cf. NAB \u201cwalleyed\u201d). It apparently refers to any kind of marked flaw in the eye that can be seen by others. Smr, Syriac, Tg. Onq., and Tg. Ps.-J. have plural \u201chis eyes.\u201d
tn The exact meaning and medical reference of the terms rendered \u201cfestering eruption\u201d and \u201cfeverish rash\u201d is unknown, but see the translations and remarks in B. A. Levine, Leviticus (JPSTC), 146; J. E. Hartley, Leviticus (WBC), 342, 344, 349-50; and R. K. Harrison, NIDOTTE 1:890 and 2:461.
tn Heb \u201cthin\u201d; cf. NAB \u201cweakly.\u201d This could refer to either an exceptionally small (i.e., dwarfed) man (B. A. Levine, Leviticus [JPSTC], 146) or perhaps one with a \u201cwithered limb\u201d (J. E. Hartley, Leviticus [WBC], 342, 344)."}, {"pk": 2828106, "translation": "NET", "book": 3, "chapter": 21, "verse": 21, "text": "No man from the descendants of Aaron the priest who has a physical flaw may step forward to present the LORD\u2019s gifts; he has a physical flaw, so he must not step forward to present the food of his God.", "comment": "tn Or \u201cshall approach\u201d (see HALOT 670 s.v. \u05e0\u05d2\u05e9\u05c1)."}, {"pk": 2828107, "translation": "NET", "book": 3, "chapter": 21, "verse": 22, "text": "He may eat both the most holy and the holy food of his God,"}, {"pk": 2828108, "translation": "NET", "book": 3, "chapter": 21, "verse": 23, "text": "but he must not go into the veil-canopy or step forward to the altar because he has a physical flaw. Thus he must not profane my holy places, for I am the LORD who sanctifies them.\u2019\u201d", "comment": "sn See the note on Lev 16:2 for the rendering \u201cveil-canopy.\u201d
tn Heb \u201cAnd.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here."}, {"pk": 2828109, "translation": "NET", "book": 3, "chapter": 21, "verse": 24, "text": "So Moses spoke these things to Aaron, his sons, and all the Israelites.", "comment": "tn Heb \u201cAnd.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) introduces a concluding statement for all the preceding material.
tn The words \u201cthese things\u201d are not in the Hebrew text, but have been supplied in the translation for clarity."}, {"pk": 2828110, "translation": "NET", "book": 3, "chapter": 22, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2828111, "translation": "NET", "book": 3, "chapter": 22, "verse": 2, "text": "\u201cTell Aaron and his sons that they must deal respectfully with the holy offerings of the Israelites, which they consecrate to me, so that they do not profane my holy name. I am the LORD.", "comment": "tn Heb \u201choly things,\u201d which means the \u201choly offerings\u201d in this context, as the following verses show. The referent has been specified in the translation for clarity.
tn Heb \u201cfrom the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.\u201d The latter (relative) clause applies to the \u201cthe holy things of the sons of Israel\u201d (the first clause), not the Lord\u2019s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this."}, {"pk": 2828112, "translation": "NET", "book": 3, "chapter": 22, "verse": 3, "text": "Say to them, \u2018Throughout your generations, if any man from all your descendants approaches the holy offerings which the Israelites consecrate to the LORD while he is impure, that person must be cut off from before me. I am the LORD.", "comment": "tn Heb \u201cTo your generations.\u201d
sn Regarding the \u201ccut off\u201d penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV \u201che can never again serve at the altar.\u201d
tn Heb \u201cand his impurity [is] on him\u201d; NIV \u201cis ceremonially unclean\u201d; NAB, NRSV \u201cwhile he is in a state of uncleanness.\u201d
tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb \u05e7\u05b8\u05d3\u05b7\u05e9\u05c1 (qadash) appear to be interchangeable in this context. Both mean \u201cto consecrate\u201d (Heb \u201cmake holy [or \u201csacred\u201d]\u201d)."}, {"pk": 2828113, "translation": "NET", "book": 3, "chapter": 22, "verse": 4, "text": "No man from the descendants of Aaron who is diseased or has a discharge may eat the holy offerings until he becomes clean. The one who touches anything made unclean by contact with a dead person, or a man who has a seminal emission,", "comment": "sn The diseases and discharges mentioned here are those described in Lev 13\u201315.
tn Heb \u201cAnd the one.\u201d
tn Heb \u201cin all unclean of a person/soul\u201d; for the Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) meaning \u201ca [dead] person,\u201d see the note on Lev 19:28.
tn Heb \u201cor a man who goes out from him a lying of seed.\u201d
tn Heb \u201cMan man.\u201d The reduplication is a way of saying \u201cany man\u201d (cf. Lev 15:2; 17:3, etc.), but with a negative command it means \u201cNo man\u201d (see B. A. Levine, Leviticus [JPSTC], 147)."}, {"pk": 2828114, "translation": "NET", "book": 3, "chapter": 22, "verse": 5, "text": "or a man who touches a swarming thing by which he becomes unclean, or touches a person by which he becomes unclean, whatever that person\u2019s impurity \u2014", "comment": "tn Heb \u201cwhich there shall be uncleanness to him.\u201d
tn The Hebrew term for \u201cperson\u201d here is \u05d0\u05b8\u05d3\u05b8\u05dd (adam, \u201chuman being\u201d), which could either a male or a female person.
tn Heb \u201cto all his impurity.\u201d The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses \u201cthat person\u2019s\u201d rather than \u201chis.\u201d"}, {"pk": 2828115, "translation": "NET", "book": 3, "chapter": 22, "verse": 6, "text": "the person who touches any of these will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water.", "comment": "sn The phrase \u201cany of these\u201d refers back to the unclean things touched in vv. 4b\u20135."}, {"pk": 2828116, "translation": "NET", "book": 3, "chapter": 22, "verse": 7, "text": "When the sun goes down he will be clean, and afterward he may eat from the holy offerings, because they are his food."}, {"pk": 2828117, "translation": "NET", "book": 3, "chapter": 22, "verse": 8, "text": "He must not eat an animal that has died of natural causes or an animal torn by beasts and thus become unclean by it. I am the LORD.", "comment": "tn Heb \u201ca carcass,\u201d referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase \u201cof natural causes\u201d; cf. NAB \u201cthat has died of itself\u201d; TEV \u201cthat has died a natural death.\u201d"}, {"pk": 2828118, "translation": "NET", "book": 3, "chapter": 22, "verse": 9, "text": "They must keep my charge so that they do not incur sin on account of it and therefore die because they profane it. I am the LORD who sanctifies them.", "comment": "tn Heb \u201cand die in it.\u201d
tn Heb \u201cand they will not lift up on it sin.\u201d The pronoun \u201cit\u201d (masculine) apparently refers to any item of food that belongs to the category of \u201choly offerings\u201d (see above)."}, {"pk": 2828119, "translation": "NET", "book": 3, "chapter": 22, "verse": 10, "text": "\u201c\u2018No lay person may eat anything holy. Neither a priest\u2019s lodger nor a hired laborer may eat anything holy,", "comment": "tn Heb \u201cA resident [\u05ea\u05bc\u05d5\u05b9\u05e9\u05c1\u05b8\u05d1 (toshav) from \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav, \u201cto dwell, to reside\u201d)] of a priest.\u201d The meaning of the term is uncertain. It could refer to a \u201cguest\u201d (NIV) or perhaps \u201cbound servant\u201d (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation \u201clodger\u201d was used instead of \u201cboarder\u201d precisely because a boarder would be provided meals with his lodging, the very issue at stake here.
tn Heb \u201cNo stranger\u201d (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV \u201cNo one outside a priest\u2019s family\u201d; NRSV \u201cOnly a member of a priestly family\u201d; CEV \u201cOnly you priests and your families.\u201d"}, {"pk": 2828120, "translation": "NET", "book": 3, "chapter": 22, "verse": 11, "text": "but if a priest buys a person with his own money, that person may eat the holy offerings, and those born in the priest\u2019s own house may eat his food.", "comment": "tn Heb \u201che\u201d; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.
tn Heb \u201cand a priest, if he buys a person, the property of his silver.\u201d
tn Heb \u201chis\u201d; the referent (the priest) has been specified in the translation for clarity.
tn Heb \u201ceat it\u201d; the referent (the holy offerings) has been specified in the translation for clarity.
tn Heb \u201cand the [slave] born of his house, they shall eat in his food.\u201d The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some mss of Smr have plural \u201cones born,\u201d which matches the following plural \u201cthey\u201d pronoun and the plural form of the verb."}, {"pk": 2828121, "translation": "NET", "book": 3, "chapter": 22, "verse": 12, "text": "If a priest\u2019s daughter marries a lay person, she may not eat the holy contribution offerings,", "comment": "tn Heb \u201cAnd a daughter of a priest, if she is to a man, a stranger\u201d (cf. the note on v. 10 above).
tn Heb \u201cshe in the contribution of the holy offerings shall not eat.\u201d For \u201ccontribution [offering]\u201d see the note on Lev 7:14 and the literature cited there. Cf. NCV \u201cthe holy offerings\u201d; TEV, NLT \u201cthe sacred offerings.\u201d"}, {"pk": 2828122, "translation": "NET", "book": 3, "chapter": 22, "verse": 13, "text": "but if a priest\u2019s daughter is a widow or divorced, and she has no children so that she returns to live in her father\u2019s house as in her youth, she may eat from her father\u2019s food, but no lay person may eat it.", "comment": "tn Heb \u201cand seed there is not to her and she returns to the house of her father as her youth.\u201d The mention of having \u201cno children\u201d appears to imply that her children, if she had any, should support her; this is made explicit by NLT\u2019s \u201cand has no children to support her.\u201d
tn Heb \u201cto\u201d; the words \u201clive in\u201d have been supplied in the translation for clarity."}, {"pk": 2828123, "translation": "NET", "book": 3, "chapter": 22, "verse": 14, "text": "\u201c\u2018If a man eats a holy offering by mistake, he must add one fifth to it and give the holy offering to the priest.", "comment": "sn When a person trespassed in regard to something sacred to the Lord, reparation was to be made for the trespass, involving restitution of that which was violated plus one fifth of its value as a fine. It is possible that the restoration of the offering and the additional one fifth of its value were made as a monetary payment (see, e.g., B. A. Levine, Leviticus [JPSTC], 150). See the regulations for the \u201cguilt offering\u201d in Lev 5:16; 6:5 [5:24 HT] and the notes there.
tn Heb \u201cAnd a man, if he eats a holy thing in error\u201d (see the Lev 4:2 not on \u201cstraying,\u201d which is the term rendered \u201cby mistake\u201d here)."}, {"pk": 2828124, "translation": "NET", "book": 3, "chapter": 22, "verse": 15, "text": "They must not profane the holy offerings which the Israelites contribute to the LORD,", "comment": "tn Contextually, \u201cThey\u201d could refer either to the people (v. 14a; cf. NRSV \u201cNo one\u201d) or the priests (v. 14b; cf. NIV \u201cThe priests\u201d), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring \u201cguilt\u201d on the people, requiring punishment (v. 16).
tn The Hebrew verb \u05d4\u05b5\u05e8\u05b4\u05d9\u05dd (herim, rendered \u201ccontribute\u201d here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8\u201310 and R. E. Averbeck, NIDOTTE 4:335-36).
tn Heb \u201cthe holy offerings of the sons of Israel which they contribute to the Lord.\u201d The subject \u201cthey\u201d here refers to the Israelites (\u201cthe sons of Israel\u201d) which is the most immediate antecedent. To make this clear, the present translation has \u201cthe holy offerings which the Israelites contribute to the Lord.\u201d"}, {"pk": 2828125, "translation": "NET", "book": 3, "chapter": 22, "verse": 16, "text": "and so cause them to incur a penalty for guilt when they eat their holy offerings, for I am the LORD who sanctifies them.\u2019\u201d", "comment": "tn Heb \u201ciniquity of guilt\u201d; NASB \u201ccause them to bear punishment for guilt.\u201d The Hebrew word \u05e2\u05b8\u05d5\u05b9\u05df (\u2019avon, \u201ciniquity\u201d) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.
sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households."}, {"pk": 2828126, "translation": "NET", "book": 3, "chapter": 22, "verse": 17, "text": "The LORD spoke to Moses:"}, {"pk": 2828127, "translation": "NET", "book": 3, "chapter": 22, "verse": 18, "text": "\u201cSpeak to Aaron, his sons, and all the Israelites and tell them, \u2018When any man from the house of Israel or from the foreigners in Israel presents his offering for any of the votive or freewill offerings which they present to the LORD as a burnt offering,", "comment": "tn Heb \u201cand from the foreigner [singular] in Israel.\u201d Some medieval Hebrew mss, Smr, LXX, Syriac, and Vulgate add \u201cwho resides\u201d after \u201cforeigner\u201d: \u201cthe foreigner who resides in Israel\u201d (cf., e.g., Lev 20:2 above).
tn Heb \u201cMan, man.\u201d The reduplication is a way of saying \u201cany man\u201d (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 \u00a7123.c)."}, {"pk": 2828128, "translation": "NET", "book": 3, "chapter": 22, "verse": 19, "text": "if it is to be acceptable for your benefit it must be a flawless male from the cattle, sheep, or goats.", "comment": "tn Heb \u201cfor your acceptance.\u201d See Lev 1:3\u20134 above and the notes there."}, {"pk": 2828129, "translation": "NET", "book": 3, "chapter": 22, "verse": 20, "text": "You must not present anything that has a flaw, because it will not be acceptable for your benefit.", "comment": "tn Heb \u201call which in it [is] a flaw.\u201d Note that the same term is used for physical flaws of people in Lev 21:17\u201324. Cf. KJV, ASV, NRSV \u201cblemish\u201d; NASB, NIV, TEV \u201cdefect\u201d; NLT \u201cwith physical defects.\u201d
tn Heb \u201cnot for acceptance shall it be for you\u201d; NIV \u201cit will not be accepted on your behalf\u201d (NRSV and NLT both similar)."}, {"pk": 2828130, "translation": "NET", "book": 3, "chapter": 22, "verse": 21, "text": "If a man presents a peace offering sacrifice to the LORD for a special votive offering or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; it must have no flaw.", "comment": "tn The meaning of the expression \u05dc\u05b0\u05e4\u05b7\u05dc\u05bc\u05b5\u05d0\u05be\u05e0\u05b6\u05d3\u05b6\u05e8 (l\u00fffalle\u2019-neder) rendered here \u201cfor a special votive offering\u201d is much debated. Some take it as an expression for fulfilling a vow, \u201cto fulfill a vow\u201d (e.g., HALOT 927-28 s.v. \u05e4\u05dc\u05d0 piel and NASB; cf. NAB, NRSV \u201cin fulfillment of a vow\u201d) or, alternatively, \u201cto make a vow\u201d or \u201cfor making a vow\u201d (HALOT 928 s.v. \u05e4\u05dc\u05d0 piel [II \u05e4\u05dc\u05d0]). Perhaps it refers to the making a special vow, from the verb \u05e4\u05b8\u05dc\u05b7\u05d0 (pala\u2019, \u201cto be wonderful, to be remarkable\u201d); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for \u201csetting aside a votive offering\u201d (related to \u05e4\u05b8\u05dc\u05b8\u05d4 [palah, \u201cto set aside\u201d]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.
tn Heb \u201cfor acceptance\u201d; NAB \u201cif it is to find acceptance.\u201d
tn Heb \u201call/any flaw shall not be in it.\u201d"}, {"pk": 2828131, "translation": "NET", "book": 3, "chapter": 22, "verse": 22, "text": "\u201c\u2018You must not present to the LORD something blind, or with a broken bone, or mutilated, or with a running sore, or with a festering eruption, or with a feverish rash. You must not give any of these as a gift on the altar to the LORD.", "comment": "sn See the note on Lev 21:20 above.
tn Or perhaps \u201ca wart\u201d (cf. NIV; HALOT 383 s.v. \u05d9\u05b7\u05d1\u05bc\u05b6\u05dc\u05b6\u05ea, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).
sn This term for offering \u201cgift\u201d is explained in the note on Lev 1:9."}, {"pk": 2828132, "translation": "NET", "book": 3, "chapter": 22, "verse": 23, "text": "As for an ox or a sheep with a limb too long or stunted, you may present it as a freewill offering, but it will not be acceptable for a votive offering.", "comment": "tn Heb \u201cAnd an ox.\u201d
sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).
tn Heb \u201cand stunted\u201d (see HALOT 1102 s.v. I \u05e7\u05dc\u05d8)."}, {"pk": 2828133, "translation": "NET", "book": 3, "chapter": 22, "verse": 24, "text": "You must not present to the LORD something with testicles that are bruised, crushed, torn, or cut off; you must not do this in your land.", "comment": "sn Compare Lev 21:20b."}, {"pk": 2828134, "translation": "NET", "book": 3, "chapter": 22, "verse": 25, "text": "Even from a foreigner you must not present the food of your God from such animals as these, for they are ruined and flawed; they will not be acceptable for your benefit.\u2019\u201d", "comment": "tn Heb \u201cfor their being ruined [is] in them, flaw is in them\u201d; NRSV \u201care mutilated, with a blemish in them\u201d; NIV \u201care deformed and have defects.\u201d The MT term \u05de\u05b8\u05e9\u05c1\u05b0\u05d7\u05b8\u05ea\u05b8\u05dd (moshkhatam, \u201ctheir being ruined\u201d) is a Muqtal form (= Hophal participle) from \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat, \u201cto ruin\u201d). Smr has plural \u05d1\u05d4\u05dd \u05de\u05e9\u05c1\u05d7\u05ea\u05d9\u05dd (\u201cdeformities in them\u201d; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has \u05ea\u05d9\u05de \u05d4\u05dd[\u2026], in which case the restored participle would appear to be the same as Smr, but there is no \u05d1\u05bc\u05b0 (bet) preposition before the pronoun, yielding \u201cthey are deformed\u201d (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).
tn Heb \u201cAnd from the hand of a son of a foreigner.\u201d"}, {"pk": 2828135, "translation": "NET", "book": 3, "chapter": 22, "verse": 26, "text": "The LORD spoke to Moses:"}, {"pk": 2828136, "translation": "NET", "book": 3, "chapter": 22, "verse": 27, "text": "\u201cWhen an ox, lamb, or goat is born, it must be under the care of its mother seven days, but from the eighth day onward it will be acceptable as an offering gift to the LORD.", "comment": "tn Heb \u201cfor an offering of a gift.\u201d
tn The words \u201cthe care of\u201d are not in the Hebrew text, but are implied. Although many modern English versions render \u201cwith its mother\u201d (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase \u201cunder its mother\u201d refers to the young animal nursing from its mother. Cf. KJV, ASV \u201cit shall be seven days under the dam,\u201d which would probably be misunderstood."}, {"pk": 2828137, "translation": "NET", "book": 3, "chapter": 22, "verse": 28, "text": "You must not slaughter an ox or a sheep and its young on the same day.", "comment": "tn Heb \u201cin one day.\u201d
tn Heb \u201cAnd an ox or a sheep, it and its son, you shall not slaughter.\u201d"}, {"pk": 2828138, "translation": "NET", "book": 3, "chapter": 22, "verse": 29, "text": "When you sacrifice a thanksgiving offering to the LORD, you must sacrifice it so that it is acceptable for your benefit.", "comment": "tn Heb \u201cfor your acceptance\u201d (see the notes on Lev 1:3\u20134 and 22:19 above)."}, {"pk": 2828139, "translation": "NET", "book": 3, "chapter": 22, "verse": 30, "text": "On that very day it must be eaten; you must not leave any part of it over until morning. I am the LORD.", "comment": "tn Heb \u201cOn that day\u201d; NIV, NCV \u201cthat same day.\u201d
tn Heb \u201cfrom it.\u201d"}, {"pk": 2828140, "translation": "NET", "book": 3, "chapter": 22, "verse": 31, "text": "\u201cYou must be sure to do my commandments. I am the LORD.", "comment": "tn Heb \u201cAnd you shall keep my commandments and you shall do them.\u201d This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 \u00a7120.d, although \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 [shamar, \u201cto keep\u201d] is not cited there; cf. Lev 20:8, etc.)."}, {"pk": 2828141, "translation": "NET", "book": 3, "chapter": 22, "verse": 32, "text": "You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the LORD who sanctifies you,"}, {"pk": 2828142, "translation": "NET", "book": 3, "chapter": 22, "verse": 33, "text": "the one who brought you out from the land of Egypt to be your God. I am the LORD.\u201d", "comment": "tn Heb \u201cto be to you for God.\u201d"}, {"pk": 2828143, "translation": "NET", "book": 3, "chapter": 23, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2828144, "translation": "NET", "book": 3, "chapter": 23, "verse": 2, "text": "\u201cSpeak to the Israelites and tell them, \u2018These are the LORD\u2019s appointed times which you must proclaim as holy assemblies \u2014 my appointed times:", "comment": "tn Heb \u201cthese are them, my appointed times.\u201d sn The term \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 (mo\u2019ed, rendered \u201cappointed time\u201d here) can refer to either a time or place of meeting. See the note on \u201ctent of meeting\u201d (\u05d0\u05b9\u05d4\u05b6\u05dc \u05de\u05d5\u05b9\u05e2\u05b5\u05d3, \u2019ohel mo\u2019ed) in Lev 1:1."}, {"pk": 2828145, "translation": "NET", "book": 3, "chapter": 23, "verse": 3, "text": "\u201c\u2018Six days work may be done, but on the seventh day there must be a Sabbath of complete rest, a holy assembly. You must not do any work; it is a Sabbath to the LORD in all the places where you live.", "comment": "tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV \u201ca sabbath of solemn rest.\u201d"}, {"pk": 2828146, "translation": "NET", "book": 3, "chapter": 23, "verse": 4, "text": "\u201c\u2018These are the LORD\u2019s appointed times, holy assemblies, which you must proclaim at their appointed time."}, {"pk": 2828147, "translation": "NET", "book": 3, "chapter": 23, "verse": 5, "text": "In the first month, on the fourteenth day of the month, at twilight, is a Passover offering to the LORD.", "comment": "tn Heb \u201cbetween the two evenings,\u201d perhaps designating the time between the setting of the sun and the true darkness of night. Cf. KJV, ASV \u201cat even\u201d; NAB \u201cat the evening twilight.\u201dsn See B. A. Levine, Leviticus (JPSTC), 156, for a full discussion of the issues raised in this verse. The rabbinic tradition places the slaughter of Passover offerings between approximately 3:00 p.m. and 6:00 p.m., not precisely at twilight. Moreover, the term \u05e4\u05bc\u05b6\u05e1\u05b7\u05d7 (pesakh) may mean \u201cprotective offering\u201d rather than \u201cPassover offering,\u201d although they amount to about the same thing in the historical context of the exodus from Egypt (see Exod 11\u201312)."}, {"pk": 2828148, "translation": "NET", "book": 3, "chapter": 23, "verse": 6, "text": "Then on the fifteenth day of the same month will be the festival of unleavened bread to the LORD; seven days you must eat unleavened bread.", "comment": "tn Heb \u201cto this month.\u201d"}, {"pk": 2828149, "translation": "NET", "book": 3, "chapter": 23, "verse": 7, "text": "On the first day there will be a holy assembly for you; you must not do any regular work.", "comment": "tn Heb \u201cwork of service\u201d; KJV \u201cservile work\u201d; NASB \u201claborious work\u201d; TEV \u201cdaily work.\u201d"}, {"pk": 2828150, "translation": "NET", "book": 3, "chapter": 23, "verse": 8, "text": "You must present a gift to the LORD for seven days, and the seventh day is a holy assembly; you must not do any regular work.\u2019\u201d"}, {"pk": 2828151, "translation": "NET", "book": 3, "chapter": 23, "verse": 9, "text": "The LORD spoke to Moses:"}, {"pk": 2828152, "translation": "NET", "book": 3, "chapter": 23, "verse": 10, "text": "\u201cSpeak to the Israelites and tell them, \u2018When you enter the land that I am about to give to you and you gather in its harvest, then you must bring the sheaf of the first portion of your harvest to the priest,", "comment": "tn Heb \u201cthe sheaf of the first of your harvest.\u201d
tn Heb \u201cand you harvest its harvest.\u201d"}, {"pk": 2828153, "translation": "NET", "book": 3, "chapter": 23, "verse": 11, "text": "and he must wave the sheaf before the LORD to be accepted for your benefit \u2014 on the day after the Sabbath the priest is to wave it.", "comment": "sn See Lev 7:30 for a note on the \u201cwaving\u201d of a \u201cwave offering.\u201d
tn Heb \u201cfor your acceptance.\u201d"}, {"pk": 2828154, "translation": "NET", "book": 3, "chapter": 23, "verse": 12, "text": "On the day you wave the sheaf you must also offer a flawless yearling lamb for a burnt offering to the LORD,", "comment": "tn Heb \u201ca flawless lamb, a son of its year\u201d; KJV \u201cof the first year\u201d; NLT \u201ca year-old male lamb.\u201d
tn Heb \u201cAnd you shall make in the day of your waving the sheaf.\u201d"}, {"pk": 2828155, "translation": "NET", "book": 3, "chapter": 23, "verse": 13, "text": "along with its grain offering, two tenths of an ephah of choice wheat flour mixed with olive oil, as a gift to the LORD, a soothing aroma, and its drink offering, one fourth of a hin of wine.", "comment": "sn See the note on Lev 1:9.
tn Heb \u201cwine, one fourth of the hin.\u201d A pre-exilic hin is about 3.6 liters (= ca. 1 quart), so one fourth of a hin would be about one cup.
sn See the note on Lev 2:1.
sn See the note on Lev 5:11."}, {"pk": 2828156, "translation": "NET", "book": 3, "chapter": 23, "verse": 14, "text": "You must not eat bread, roasted grain, or fresh grain until this very day, until you bring the offering of your God. This is a perpetual statute throughout your generations in all the places where you live.", "comment": "tn Heb \u201cfor your generations.\u201d
tn Heb \u201cuntil the bone of this day.\u201d"}, {"pk": 2828157, "translation": "NET", "book": 3, "chapter": 23, "verse": 15, "text": "\u201c\u2018You must count for yourselves seven weeks from the day after the Sabbath, from the day you bring the wave offering sheaf; they must be complete weeks.", "comment": "tn Heb \u201cseven Sabbaths, they shall be complete.\u201d The disjunctive accent under \u201cSabbaths\u201d precludes the translation \u201cseven complete Sabbaths\u201d (as NASB, NIV; cf. NAB, NRSV, NLT). The text is somewhat awkward, which may explain why the LXX tradition is confused here, either adding \u201cyou shall count\u201d again at the end of the verse, or leaving out \u201cthey shall be,\u201d or keeping \u201cthey shall be\u201d and adding \u201cto you.\u201d"}, {"pk": 2828158, "translation": "NET", "book": 3, "chapter": 23, "verse": 16, "text": "You must count fifty days \u2014 until the day after the seventh Sabbath \u2014 and then you must present a new grain offering to the LORD.", "comment": "tn Heb \u201cand.\u201d In the translation \u201cthen\u201d is supplied to clarify the sequence."}, {"pk": 2828159, "translation": "NET", "book": 3, "chapter": 23, "verse": 17, "text": "From the places where you live you must bring two loaves of bread for a wave offering; they must be made from two tenths of an ephah of fine wheat flour, baked with yeast, as first fruits to the LORD.", "comment": "tc Smr, LXX, Syriac, Tg. Onq., and Tg. Ps.-J. insert the word \u05d7\u05b7\u05dc\u05bc\u05d5\u05b9\u05ea (khallot, \u201cloaves\u201d; cf. Lev 2:4 and the note there). Even though \u201cloaves\u201d is not explicit in the MT, the number \u201ctwo\u201d suggests that these are discrete units, not just a measure of flour, so \u201cloaves\u201d should be assumed even in the MT.
tn Heb \u201cwith leaven.\u201d The noun \u201cleaven\u201d is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but \u201cyeast\u201d is more commonly used today."}, {"pk": 2828160, "translation": "NET", "book": 3, "chapter": 23, "verse": 18, "text": "Along with the loaves of bread, you must also present seven flawless yearling lambs, one young bull, and two rams. They are to be a burnt offering to the LORD along with their grain offering and drink offerings, a gift of a soothing aroma to the LORD.", "comment": "sn See the note on Lev 1:9.
tn Heb \u201cand one bull, a son of a herd.\u201d
tn Heb \u201cAnd you shall present on the bread.\u201d
tn Heb \u201cseven flawless lambs, sons of a year.\u201d
tc Smr and LXX add \u201cflawless.\u201d
tn Heb \u201cand their grain offering.\u201d"}, {"pk": 2828161, "translation": "NET", "book": 3, "chapter": 23, "verse": 19, "text": "You must also offer one male goat for a sin offering and two yearling lambs for a peace offering sacrifice,", "comment": "tn Heb \u201cAnd you shall make.\u201d
tn Heb \u201ca he-goat of goats.\u201d"}, {"pk": 2828162, "translation": "NET", "book": 3, "chapter": 23, "verse": 20, "text": "and the priest is to wave them \u2014 the two lambs \u2014 along with the bread of the first fruits, as a wave offering before the LORD; they will be holy to the LORD for the priest.", "comment": "tn Smr and LXX have the Hebrew article on \u201clambs.\u201d The syntax of this verse is difficult. The object of the verb (two lambs) is far removed from the verb itself (shall wave) in the MT, and the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cupon\u201d), rendered \u201calong with\u201d in this verse, is also added to the far removed subject (literally, \u201cupon [the] two lambs\u201d; see B. A. Levine, Leviticus [JPSTC], 159). It is clear, however, that the two lambs and the loaves (along with their associated grain and drink offerings) constituted the \u201cwave offering,\u201d which served as the prebend \u201cfor the priest.\u201d Burnt and sin offerings (vv. 18\u201319a) were not included in this (see Lev 7:11\u201314, 28\u201336)."}, {"pk": 2828163, "translation": "NET", "book": 3, "chapter": 23, "verse": 21, "text": "\u201c\u2018On this very day you must proclaim an assembly; it is to be a holy assembly for you. You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations.", "comment": "tn Heb \u201cfor your generations.\u201d
tn Heb \u201cAnd you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you\u201d (see the remarks in B. A. Levine, Leviticus [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, Leviticus [WBC], 367)."}, {"pk": 2828164, "translation": "NET", "book": 3, "chapter": 23, "verse": 22, "text": "When you gather in the harvest of your land, you must not completely harvest the corner of your field, and you must not gather up the gleanings of your harvest. You must leave them for the poor and the foreigner. I am the LORD your God.\u2019\u201d", "comment": "tn Heb \u201cyou shall not complete the corner of your field in your harvest.\u201d
tn Heb \u201cAnd when you harvest the harvest.\u201d
sn Compare Lev 19:9\u201310."}, {"pk": 2828165, "translation": "NET", "book": 3, "chapter": 23, "verse": 23, "text": "The LORD spoke to Moses:"}, {"pk": 2828166, "translation": "NET", "book": 3, "chapter": 23, "verse": 24, "text": "\u201cTell the Israelites, \u2018In the seventh month, on the first day of the month, you must have a complete rest, a memorial announced by loud horn blasts, a holy assembly.", "comment": "tn Heb \u201ca memorial of loud blasts.\u201d Although the term for \u201chorn\u201d does not occur here, allowing for the possibility that vocal \u201cshouts\u201d of acclamation are envisioned (see P. J. Budd, Leviticus [NCBC], 325), the \u201cblast\u201d of the shofar (a trumpet made from a ram\u2019s \u201chorn\u201d) is most likely what is intended. On this occasion, the loud blasts on the horn announced the coming of the new year on the first day of the seventh month (see the explanations in J. E. Hartley, Leviticus [WBC], 387, and B. A. Levine, Leviticus [JPSTC], 160)."}, {"pk": 2828167, "translation": "NET", "book": 3, "chapter": 23, "verse": 25, "text": "You must not do any regular work, but you must present a gift to the LORD.\u2019\u201d", "comment": "tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have adversative force here (cf. KJV, NASB, NIV)."}, {"pk": 2828168, "translation": "NET", "book": 3, "chapter": 23, "verse": 26, "text": "The LORD spoke to Moses:"}, {"pk": 2828169, "translation": "NET", "book": 3, "chapter": 23, "verse": 27, "text": "\u201cThe tenth day of this seventh month is the Day of Atonement. It is to be a holy assembly for you, and you must humble yourselves and present a gift to the LORD.", "comment": "tn Heb \u201cyou shall humble your souls.\u201d See the note on Lev 16:29 above.
sn See the description of this day and its regulations in Lev 16 and the notes there.
tn Heb \u201cSurely the tenth day\u201d or perhaps \u201cPrecisely the tenth day.\u201d The Hebrew adverbial particle \u05d0\u05b7\u05da\u05b0 (\u2019akh) is left untranslated by most recent English versions; cf. however NASB \u201cOn exactly the tenth day.\u201d"}, {"pk": 2828170, "translation": "NET", "book": 3, "chapter": 23, "verse": 28, "text": "You must not do any work on this particular day, because it is a day of atonement to make atonement for yourselves before the LORD your God.", "comment": "tn Heb \u201con you [plural]\u201d; cf. NASB, NRSV \u201con your behalf.\u201d
tn Heb \u201cin the bone of this day.\u201d"}, {"pk": 2828171, "translation": "NET", "book": 3, "chapter": 23, "verse": 29, "text": "Indeed, any person who does not behave with humility on this particular day will be cut off from his people.", "comment": "tn The particular \u05db\u05bc\u05b4\u05d9 (ki) is taken in an asseverative sense here (\u201cIndeed,\u201d see the NJPS translation).
tn Heb \u201cit [i.e., that person; literally \u201csoul,\u201d feminine] shall be cut off from its peoples [plural]\u201d; NLT \u201cfrom the community.\u201d"}, {"pk": 2828172, "translation": "NET", "book": 3, "chapter": 23, "verse": 30, "text": "As for any person who does any work on this particular day, I will exterminate that person from the midst of his people!", "comment": "tn Heb \u201cAnd any person.\u201d
tn Heb \u201cits people\u201d (\u201cits\u201d is feminine to agree with \u201cperson,\u201d literally \u201csoul,\u201d which is feminine in Hebrew; cf. v. 29).
tn See HALOT 3 s.v. I \u05d0\u05d1\u05d3 hif. Cf. KJV, NASB, NIV, NRSV, NLT \u201cdestroy\u201d; CEV \u201cwipe out.\u201d"}, {"pk": 2828173, "translation": "NET", "book": 3, "chapter": 23, "verse": 31, "text": "You must not do any work. This is a perpetual statute throughout your generations in all the places where you live.", "comment": "tn Heb \u201cfor your generations.\u201d"}, {"pk": 2828174, "translation": "NET", "book": 3, "chapter": 23, "verse": 32, "text": "It is a Sabbath of complete rest for you, and you must humble yourselves on the ninth day of the month in the evening, from evening until evening you must observe your Sabbath.\u201d", "comment": "tn Heb \u201cyou shall rest your Sabbath.\u201d"}, {"pk": 2828175, "translation": "NET", "book": 3, "chapter": 23, "verse": 33, "text": "The LORD spoke to Moses:"}, {"pk": 2828176, "translation": "NET", "book": 3, "chapter": 23, "verse": 34, "text": "\u201cTell the Israelites, \u2018On the fifteenth day of this seventh month is the Festival of Temporary Shelters for seven days to the LORD.", "comment": "tn The rendering \u201cbooths\u201d (cf. NAB, NASB, NRSV) is probably better than the traditional \u201ctabernacles\u201d in light of the meaning of the term \u05e1\u05bb\u05db\u05bc\u05b8\u05d4 (sukkah, \u201chut, booth\u201d), but \u201cbooths\u201d are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast (see the following verses) as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like \u201ctemporary shelters\u201d is more appropriate."}, {"pk": 2828177, "translation": "NET", "book": 3, "chapter": 23, "verse": 35, "text": "On the first day is a holy assembly; you must do no regular work.", "comment": "tn Heb \u201cwork of service\u201d; KJV \u201cservile work\u201d; NASB \u201claborious work\u201d; TEV \u201cdaily work.\u201d"}, {"pk": 2828178, "translation": "NET", "book": 3, "chapter": 23, "verse": 36, "text": "For seven days you must present a gift to the LORD. On the eighth day there is to be a holy assembly for you, and you must present a gift to the LORD. It is a solemn assembly day; you must not do any regular work.", "comment": "tn The Hebrew term \u05e2\u05b2\u05e6\u05b6\u05e8\u05b6\u05ea (\u2019atseret) \u201csolemn assembly [day]\u201d derives from a root associated with restraint or closure. It could refer either to the last day as \u201cclosing assembly\u201d day of the festival (e.g., NIV) or a special day of restraint expressed in a \u201csolemn assembly\u201d (e.g., NRSV); cf. NLT \u201ca solemn closing assembly.\u201d"}, {"pk": 2828179, "translation": "NET", "book": 3, "chapter": 23, "verse": 37, "text": "\u201c\u2018These are the appointed times of the LORD that you must proclaim as holy assemblies to present a gift to the LORD \u2014 burnt offering, grain offering, sacrifice, and drink offerings, each day according to its regulation,", "comment": "tn Heb \u201ca matter of a day in its day\u201d; NAB \u201cas prescribed for each day\u201d; NRSV, NLT \u201ceach on its proper day.\u201d
tn The LXX has \u201c[their] burnt offerings, and their sacrifices, and their drink offerings.\u201d"}, {"pk": 2828180, "translation": "NET", "book": 3, "chapter": 23, "verse": 38, "text": "besides the Sabbaths of the LORD and all your gifts, votive offerings, and freewill offerings which you must give to the LORD.", "comment": "tn Heb \u201cfrom to separation.\u201d See BDB 94 s.v. \u05d1\u05bc\u05b7\u05d3 1.e for an explanation of this phrase. This phrase is repeated in front of each of the four items in this verse in the Hebrew text, but these have not been translated into English for stylistic reasons. Cf. KJV, NASB \u201cbesides\u201d; NRSV \u201capart from.\u201d"}, {"pk": 2828181, "translation": "NET", "book": 3, "chapter": 23, "verse": 39, "text": "\u201c\u2018On the fifteenth day of the seventh month, when you gather in the produce of the land, you must celebrate a pilgrim festival of the LORD for seven days. On the first day is a complete rest and on the eighth day is complete rest.", "comment": "tn Heb \u201cSurely on the fifteenth day.\u201d The Hebrew adverbial particle \u05d0\u05b7\u05da\u05b0 (\u2019akh) is left untranslated by most recent English versions; however, cf. NASB \u201cOn exactly the fifteenth day.\u201d"}, {"pk": 2828182, "translation": "NET", "book": 3, "chapter": 23, "verse": 40, "text": "On the first day you must take for yourselves branches from majestic trees \u2014 palm branches, branches of leafy trees, and willows of the brook \u2014 and you must rejoice before the LORD your God for seven days.", "comment": "tn Heb \u201cfruit of majestic trees,\u201d but the following terms and verses define what is meant by this expression. For extensive remarks on the celebration of this festival in history and tradition see B. A. Levine, Leviticus (JPSTC), 163; J. E. Hartley, Leviticus (WBC), 389-90; and P. J. Budd, Leviticus (NCBC), 328-29."}, {"pk": 2828183, "translation": "NET", "book": 3, "chapter": 23, "verse": 41, "text": "You must celebrate it as a pilgrim festival to the LORD for seven days in the year. This is a perpetual statute throughout your generations; you must celebrate it in the seventh month.", "comment": "tn Heb \u201cfor your generations.\u201d"}, {"pk": 2828184, "translation": "NET", "book": 3, "chapter": 23, "verse": 42, "text": "You must live in temporary shelters for seven days; every native citizen in Israel must live in temporary shelters,", "comment": "tn Heb \u201cin the huts\u201d (again at the end of this verse and in v. 43), perhaps referring to temporary shelters (i.e., huts) made of the foliage referred to in v. 40 (J. E. Hartley, Leviticus [WBC], 389)."}, {"pk": 2828185, "translation": "NET", "book": 3, "chapter": 23, "verse": 43, "text": "so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the LORD your God.\u2019\u201d"}, {"pk": 2828186, "translation": "NET", "book": 3, "chapter": 23, "verse": 44, "text": "So Moses spoke to the Israelites about the appointed times of the LORD.", "comment": "sn E. S. Gerstenberger (Leviticus [OTL], 352) takes v. 44 to be an introduction to another set of festival regulations, perhaps something like those found in Exod 23:14\u201317. For others this verse reemphasizes the Mosaic authority of the preceding festival regulations (e.g., J. E. Hartley, Leviticus [WBC], 390)."}, {"pk": 2828187, "translation": "NET", "book": 3, "chapter": 24, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2828188, "translation": "NET", "book": 3, "chapter": 24, "verse": 2, "text": "\u201cCommand the Israelites to bring to you pure oil of beaten olives for the light, to make a lamp burn continually.", "comment": "tn Heb \u201cand let them take.\u201d The simple vav (\u05d5) on the imperfect/jussive form of the verb \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh, \u201cto take\u201d) following the imperative (\u201cCommand\u201d) indicates a purpose clause (\u201cto bring\u2026\u201d).
tn Heb \u201cto cause to ascend a lamp continually.\u201d"}, {"pk": 2828189, "translation": "NET", "book": 3, "chapter": 24, "verse": 3, "text": "Outside the veil-canopy of the congregation in the Meeting Tent Aaron must arrange it from evening until morning before the LORD continually. This is a perpetual statute throughout your generations.", "comment": "tc Several medieval Hebrew mss, Smr, and the LXX add \u201cand his sons.\u201d
tn Heb \u201cfor your generations.\u201d
tn The Hebrew term \u05e4\u05bc\u05b8\u05e8\u05b9\u05db\u05b6\u05ea (parokhet) is usually translated \u201cveil\u201d or \u201ccurtain,\u201d but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89)."}, {"pk": 2828190, "translation": "NET", "book": 3, "chapter": 24, "verse": 4, "text": "On the ceremonially pure lampstand he must arrange the lamps before the LORD continually.", "comment": "tn Alternatively, \u201cpure [gold] lampstand,\u201d based on Exod 25:31, etc., where the term for \u201cgold\u201d actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective \u201cpure\u201d is feminine, corresponding to \u201clampstand,\u201d not an assumed noun \u201cgold\u201d (contrast Exod 25:31), and the \u201ctable\u201d in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate \u201c[ceremonially] pure lampstand\u201d (v. 4) and \u201c[ceremonially] pure table\u201d (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307."}, {"pk": 2828191, "translation": "NET", "book": 3, "chapter": 24, "verse": 5, "text": "\u201cYou must take choice wheat flour and bake twelve loaves; there must be two tenths of an ephah of flour in each loaf,", "comment": "tn The words \u201cof flour\u201d are supplied in the translation for clarity.sn See the note on Lev 5:11.
sn See the note on Lev 2:1.
tn Heb \u201cand bake it twelve loaves\u201d; KJV, NAB, NASB \u201ccakes.\u201d"}, {"pk": 2828192, "translation": "NET", "book": 3, "chapter": 24, "verse": 6, "text": "and you must set them in two rows, six in a row, on the ceremonially pure table before the LORD.", "comment": "tn Heb \u201csix of the row.\u201d"}, {"pk": 2828193, "translation": "NET", "book": 3, "chapter": 24, "verse": 7, "text": "You must put pure frankincense on each row, and it will become a memorial portion for the bread, a gift to the LORD.", "comment": "sn The \u201cmemorial portion\u201d (\u05d0\u05b7\u05d6\u05b0\u05db\u05b8\u05e8\u05b8\u05d4, \u2019azkharah) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14\u201323 [6:7\u201316 HT]).
sn See the note on Lev 1:9 regarding the term \u201cgift.\u201d
tn This is not just any \u201cincense\u201d (\u05e7\u05b0\u05d8\u05b9\u05e8\u05b6\u05ea, q\u00fftoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically \u201cfrankincense\u201d (\u05dc\u05b0\u05d1\u05b9\u05e0\u05b8\u05d4, l\u00ffvonah; R. E. Averbeck, NIDOTTE 2:756-57).
tn Heb \u201con [\u05e2\u05b7\u05dc, \u2019al] the row,\u201d probably used distributively, \u201con each row\u201d (J. E. Hartley, Leviticus [WBC], 395-96). Perhaps the frankincense was placed \u201cwith\u201d or \u201calong side of\u201d each row, not actually on the bread itself, and was actually burned as incense to the Lord (cf. NIV \u201cAlong [Alongside CEV] each row\u201d; NRSV \u201cwith each row\u201d; NLT \u201cnear each row\u201d; B. A. Levine, Leviticus [JPSTC], 165). This particular preposition can have such a meaning."}, {"pk": 2828194, "translation": "NET", "book": 3, "chapter": 24, "verse": 8, "text": "Each Sabbath day Aaron must arrange it before the LORD continually; this portion is from the Israelites as a perpetual covenant.", "comment": "tn Heb \u201che\u201d; the referent (Aaron) has been specified in the translation for clarity.
tn Heb \u201cIn the day of the Sabbath, in the day of the Sabbath.\u201d The repetition is distributive. A few medieval Hebrew mss, the LXX, and the Syriac delete the second occurrence of the expression.
tn The word \u201cportion\u201d is supplied in the translation here for clarity, to specify what \u201cthis\u201d refers to."}, {"pk": 2828195, "translation": "NET", "book": 3, "chapter": 24, "verse": 9, "text": "It will belong to Aaron and his sons, and they must eat it in a holy place because it is most holy to him, a perpetual allotted portion from the gifts of the LORD.\u201d", "comment": "tn Or \u201ca perpetual regulation\u201d; NRSV \u201ca perpetual due.\u201d"}, {"pk": 2828196, "translation": "NET", "book": 3, "chapter": 24, "verse": 10, "text": "Now an Israelite woman\u2019s son whose father was an Egyptian went out among the Israelites, and the Israelite woman\u2019s son and an Israelite man had a fight in the camp.", "comment": "tn Heb \u201cthe Israelite man,\u201d but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.
tn Heb \u201cAnd.\u201d"}, {"pk": 2828197, "translation": "NET", "book": 3, "chapter": 24, "verse": 11, "text": "The Israelite woman\u2019s son misused the Name and cursed, so they brought him to Moses. (Now his mother\u2019s name was Shelomith daughter of Dibri, of the tribe of Dan.)", "comment": "tn The verb rendered \u201cmisused\u201d means literally \u201cto bore through, to pierce\u201d (HALOT 719 s.v. \u05e0\u05e7\u05d1 qal); it is from \u05e0\u05b8\u05e7\u05b7\u05d1 (naqav), not \u05e7\u05b8\u05d1\u05b7\u05d1 (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, \u201che pronounced by cursing blasphemously\u201d (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name \u201cYahweh\u201d in a way or with words that amounted to \u201csome sort of verbal aggression against Yahweh himself\u201d (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name \u201cYahweh\u201d (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name \u201cYahweh\u201d and thereby blasphemed, since the \u201cName\u201d was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against \u201ccursing\u201d God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166."}, {"pk": 2828198, "translation": "NET", "book": 3, "chapter": 24, "verse": 12, "text": "So they placed him in custody until they were able to make a clear legal decision for themselves based on words from the mouth of the LORD.", "comment": "tn The words \u201cuntil they were able\u201d are not in the Hebrew text, but are implied.
tn The Hebrew here is awkward. A literal reading would be something like the following: \u201cAnd they placed him in custody to give a clear decision [HALOT 976 s.v. \u05e4\u05e8\u05e9\u05c1 qal] for themselves on the mouth of the Lord.\u201d In any case, they were apparently waiting for a direct word from the Lord regarding this matter (see vv. 13ff)."}, {"pk": 2828199, "translation": "NET", "book": 3, "chapter": 24, "verse": 13, "text": "Then the LORD spoke to Moses:"}, {"pk": 2828200, "translation": "NET", "book": 3, "chapter": 24, "verse": 14, "text": "\u201cBring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death.", "comment": "tn The words \u201cto death\u201d are supplied in the translation as a clarification; they are clearly implied from v. 16."}, {"pk": 2828201, "translation": "NET", "book": 3, "chapter": 24, "verse": 15, "text": "Moreover, you are to tell the Israelites, \u2018If any man curses his God he will bear responsibility for his sin,", "comment": "tn Heb \u201cAnd.\u201d
sn See the note on v. 11 above and esp. Exod 22:28 [27 HT]."}, {"pk": 2828202, "translation": "NET", "book": 3, "chapter": 24, "verse": 16, "text": "and one who misuses the name of the LORD must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.", "comment": "sn See the note on v. 11 above."}, {"pk": 2828203, "translation": "NET", "book": 3, "chapter": 24, "verse": 17, "text": "\u201c\u2018If a man beats any person to death, he must be put to death.", "comment": "tn Heb \u201cAnd if a man strikes any soul [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh] of mankind.\u201d The idiom seems to derive from the idea of striking a fatal blow to the very \u201clife\u201d (literally, \u201csoul\u201d) of a human being, not just landing a blow on their body (HALOT 698 s.v. \u05e0\u05db\u05d4 hif.2). On the difficult of the meaning and significance of the term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 see the notes on Lev 17:10\u201311."}, {"pk": 2828204, "translation": "NET", "book": 3, "chapter": 24, "verse": 18, "text": "One who beats an animal to death must make restitution for it, life for life.", "comment": "tn Heb \u201csoul under soul.\u201d Cf. KJV \u201cbeast for beast\u201d; NCV \u201cmust give\u2026another animal to take its place.\u201d
tn Heb \u201cAnd one who strikes a soul of an animal.\u201d"}, {"pk": 2828205, "translation": "NET", "book": 3, "chapter": 24, "verse": 19, "text": "If a man inflicts an injury on his fellow citizen, just as he has done it must be done to him \u2014", "comment": "tn Or \u201cneighbor\u201d (so NAB, NASB, NIV); TEV, NLT \u201canother person.\u201d
tn Heb \u201cgives a flaw in\u201d; KJV, ASV \u201ccause a blemish in.\u201d"}, {"pk": 2828206, "translation": "NET", "book": 3, "chapter": 24, "verse": 20, "text": "fracture for fracture, eye for eye, tooth for tooth \u2014 just as he inflicts an injury on another person that same injury must be inflicted on him.", "comment": "tn Heb \u201cin the man [\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam].\u201d
tn Heb \u201cjust as he inflicts an injury\u2026it must be inflicted on him.\u201d The referent (\u201cthat same injury\u201d) has been specified in the translation for clarity."}, {"pk": 2828207, "translation": "NET", "book": 3, "chapter": 24, "verse": 21, "text": "One who beats an animal to death must make restitution for it, but one who beats a person to death must be put to death.", "comment": "tn Heb \u201cand,\u201d but here the Hebrew conjunction \u05d5 (vav, \u201cand\u201d) is adversative, contrasting the consequences of beating an animal to death with those of beating a person to death.
sn See the note on v. 18 above."}, {"pk": 2828208, "translation": "NET", "book": 3, "chapter": 24, "verse": 22, "text": "There will be one regulation for you, whether a foreigner or a native citizen, for I am the LORD your God.\u2019\u201d", "comment": "tn Heb \u201ca regulation of one\u201d; KJV, ASV \u201cone manner of law\u201d; NASB \u201cone standard.\u201d"}, {"pk": 2828209, "translation": "NET", "book": 3, "chapter": 24, "verse": 23, "text": "Then Moses spoke to the Israelites and they brought the one who cursed outside the camp and stoned him with stones. So the Israelites did just as the LORD had commanded Moses."}, {"pk": 2828210, "translation": "NET", "book": 3, "chapter": 25, "verse": 1, "text": "The LORD spoke to Moses at Mount Sinai:"}, {"pk": 2828211, "translation": "NET", "book": 3, "chapter": 25, "verse": 2, "text": "\u201cSpeak to the Israelites and tell them, \u2018When you enter the land that I am giving you, the land must observe a Sabbath to the LORD.", "comment": "tn Heb \u201cthe land shall rest a Sabbath.\u201d"}, {"pk": 2828212, "translation": "NET", "book": 3, "chapter": 25, "verse": 3, "text": "Six years you may sow your field, and six years you may prune your vineyard and gather the produce,", "comment": "tn Heb \u201cits produce,\u201d but the feminine pronoun \u201cits\u201d probably refers to the \u201cland\u201d (a feminine noun in Hebrew; cf. v. 2), not the \u201cfield\u201d or the \u201cvineyard,\u201d both of which are normally masculine nouns (see B. A. Levine, Leviticus [JPSTC], 170)."}, {"pk": 2828213, "translation": "NET", "book": 3, "chapter": 25, "verse": 4, "text": "but in the seventh year the land must have a Sabbath of complete rest \u2014 a Sabbath to the LORD. You must not sow your field or prune your vineyard.", "comment": "tn Heb \u201cand in the seventh year a Sabbath of complete rest shall be to the land.\u201d The expression \u201ca Sabbath of complete rest\u201d is superlative, emphasizing the full and all inclusive rest of the seventh year of the sabbatical cycle. Cf. ASV \u201ca sabbath of solemn rest\u201d; NAB \u201ca complete rest.\u201d
tn Heb \u201cand.\u201d Here the Hebrew conjunction \u05d5 (vav, \u201cand\u201d) has an alternative sense (\u201cor\u201d)."}, {"pk": 2828214, "translation": "NET", "book": 3, "chapter": 25, "verse": 5, "text": "You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned vines; the land must have a year of complete rest.", "comment": "tn Heb \u201cconsecrated, devoted, forbidden\u201d (\u05e0\u05b8\u05d6\u05b4\u05d9\u05e8, nazir). The same term is used for the \u201cconsecration\u201d of the \u201cNazirite\u201d (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root."}, {"pk": 2828215, "translation": "NET", "book": 3, "chapter": 25, "verse": 6, "text": "You may have the Sabbath produce of the land to eat \u2014 you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you,", "comment": "tn The word \u201cproduce\u201d is not in the Hebrew text but is implied; cf. NASB \u201cthe sabbath products.\u201d
tn A \u201cresident who stays\u201d would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below."}, {"pk": 2828216, "translation": "NET", "book": 3, "chapter": 25, "verse": 7, "text": "your cattle, and the wild animals that are in your land \u2014 all its produce will be for you to eat.", "comment": "tn The words \u201cfor you\u201d are implied."}, {"pk": 2828217, "translation": "NET", "book": 3, "chapter": 25, "verse": 8, "text": "\u201c\u2018You must count off seven weeks of years, seven times seven years, and the days of the seven weeks of years will amount to forty-nine years.", "comment": "tn Heb \u201cand they shall be for you, the days of the seven Sabbaths of years, forty-nine years.\u201d
tn Heb \u201cseven years seven times.\u201d
tn Heb \u201cAnd you shall count off for yourself.\u201d"}, {"pk": 2828218, "translation": "NET", "book": 3, "chapter": 25, "verse": 9, "text": "You must sound loud horn blasts \u2014 in the seventh month, on the tenth day of the month, on the Day of Atonement \u2014 you must sound the horn in your entire land.", "comment": "sn On the \u201cloud horn blasts\u201d see the note on Lev 23:24, but unlike the language there, the Hebrew term for \u201chorn\u201d (\u05e9\u05c1\u05d5\u05b9\u05e4\u05b8\u05e8, shofar) actually appears here in this verse (twice)."}, {"pk": 2828219, "translation": "NET", "book": 3, "chapter": 25, "verse": 10, "text": "So you must consecrate the fiftieth year, and you must proclaim a release in the land for all its inhabitants. That year will be your jubilee; each one of you must return to his property and each one of you must return to his clan.", "comment": "tn Heb \u201cthe year of the fifty years,\u201d or perhaps \u201cthe year, fifty years\u201d (GKC 435 \u00a7134.o, note 2).
tn Heb \u201cyou [plural] shall return, a man.\u201d
tn Cf. KJV, ASV, NAB, NIV, NRSV \u201cliberty\u201d; TEV, CEV \u201cfreedom.\u201d The characteristics of this \u201crelease\u201d are detailed in the following verses. For substantial summaries and bibliography on the biblical and ancient Near Eastern material regarding such a \u201crelease\u201d see J. E. Hartley, Leviticus (WBC), 427-34, and B. A. Levine, Leviticus (JPSTC), 270-74.
tn Heb \u201cA jubilee that shall be to you.\u201d Although there has been some significant debate about the original meaning of the Hebrew word translated \u201cjubilee\u201d (\u05d9\u05d5\u05b9\u05d1\u05b5\u05dc, yovel; see the summary in J. E. Hartley, Leviticus [WBC], 434), the term most likely means \u201cram\u201d and can refer also to a \u201cram\u2019s horn.\u201d The fiftieth year would, therefore, be called the \u201cjubilee\u201d because of the associated sounding of the \u201cram\u2019s horn\u201d (see B. A. Levine, Leviticus [JPSTC], 172, and the literature cited there)."}, {"pk": 2828220, "translation": "NET", "book": 3, "chapter": 25, "verse": 11, "text": "That fiftieth year will be your jubilee; you must not sow the land, harvest its aftergrowth, or pick the grapes of its unpruned vines.", "comment": "tn Heb \u201cyou shall not sow and you shall not\u2026and you shall not\u2026.\u201dsn See v. 5 above and the notes there."}, {"pk": 2828221, "translation": "NET", "book": 3, "chapter": 25, "verse": 12, "text": "Because that year is a jubilee, it will be holy to you \u2014 you may eat its produce from the field.", "comment": "tn That is, the produce of the land (fem.; cf. v. 7 above)."}, {"pk": 2828222, "translation": "NET", "book": 3, "chapter": 25, "verse": 13, "text": "\u201c\u2018In this year of jubilee you must each return to your property.", "comment": "tn Heb \u201cyou [plural] shall return, a man.\u201d"}, {"pk": 2828223, "translation": "NET", "book": 3, "chapter": 25, "verse": 14, "text": "If you make a sale to your fellow citizen or buy from your fellow citizen, no one is to wrong his brother.", "comment": "tn Or \u201cto one of your countrymen\u201d (NIV); NASB \u201cto your friend.\u201d
tn Heb \u201csell a sale.\u201d
tn The Hebrew infinitive absolute \u05e7\u05b8\u05e0\u05b9\u05d4 (qanoh, \u201cbuying\u201d) substitutes for the finite verb here in sequence with the previous finite verb \u201csell\u201d at the beginning of the verse (see GKC 345 \u00a7113.z).
tn Heb \u201cdo not oppress a man his brother.\u201d Here \u201cbrother\u201d does not refer only to a sibling, but to a fellow Israelite."}, {"pk": 2828224, "translation": "NET", "book": 3, "chapter": 25, "verse": 15, "text": "You may buy it from your fellow citizen according to the number of years since the last jubilee; he may sell it to you according to the years of produce that are left.", "comment": "tn Heb \u201cin the number of years after.\u201d
tn The words \u201cthat are left\u201d are not in the Hebrew text, but are implied.sn The purchaser is actually buying only the crops that the land will produce until the next jubilee, since the land will revert to the original owner at that time. The purchaser, therefore, is not actually buying the land itself."}, {"pk": 2828225, "translation": "NET", "book": 3, "chapter": 25, "verse": 16, "text": "The more years there are, the more you may make its purchase price, and the fewer years there are, the less you must make its purchase price, because he is only selling to you a number of years of produce.", "comment": "tn Heb \u201ca number of produce\u201d; the words \u201cyears of\u201d are implied. As an alternative this could be translated \u201ca number of harvests\u201d (cf. NRSV, NLT).
tn Heb \u201cto the mouth of the few years.\u201d
tn Heb \u201cTo the mouth of the many years.\u201d"}, {"pk": 2828226, "translation": "NET", "book": 3, "chapter": 25, "verse": 17, "text": "No one is to oppress his fellow citizen, but you must fear your God, because I am the LORD your God.", "comment": "tn Heb \u201cAnd you shall not oppress a man his fellow citizen.\u201d"}, {"pk": 2828227, "translation": "NET", "book": 3, "chapter": 25, "verse": 18, "text": "You must obey my statutes and my regulations; you must be sure to keep them so that you may live securely in the land.", "comment": "tn Heb \u201cand you shall dwell on the land to security.\u201d
tn Heb \u201cAnd you shall keep and do them.\u201d This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 \u00a7120.d, although \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 [shamar, \u201cto keep\u201d] is not cited there; cf. Lev 20:8, etc.)."}, {"pk": 2828228, "translation": "NET", "book": 3, "chapter": 25, "verse": 19, "text": "\u201c\u2018The land will give its fruit and you may eat until you are satisfied, and you may live securely in the land.", "comment": "tn Heb \u201ceat to satisfaction\u201d; KJV, ASV \u201cye shall eat your fill.\u201d"}, {"pk": 2828229, "translation": "NET", "book": 3, "chapter": 25, "verse": 20, "text": "If you say, \u2018What will we eat in the seventh year if we do not sow and gather our produce?\u2019"}, {"pk": 2828230, "translation": "NET", "book": 3, "chapter": 25, "verse": 21, "text": "I will command my blessing for you in the sixth year so that it may yield the produce for three years,", "comment": "tn Smr and LXX have \u201cits produce\u201d (cf. 25:3, 7, etc.) rather than \u201cthe produce.\u201d
tn Heb \u201cand it [i.e., the land] shall make the produce.\u201d The Hebrew term \u05d5\u05b0\u05e2\u05b8\u05e9\u05c2\u05b8\u05ea (v\u00ff\u2019asat, \u201cand it shall make\u201d) is probably an older third feminine singular form of the verb (GKC 210 \u00a775.m). Smr has the normal form."}, {"pk": 2828231, "translation": "NET", "book": 3, "chapter": 25, "verse": 22, "text": "and you may sow the eighth year and eat from that sixth year\u2019s produce \u2014 old produce. Until you bring in the ninth year\u2019s produce, you may eat old produce.", "comment": "tn Heb \u201cthe produce,\u201d referring to \u201cthe produce\u201d of the sixth year of v. 21. The words \u201csixth year\u201d are supplied for clarity.
tn Heb \u201cuntil the ninth year, until bringing [in] its produce.\u201d"}, {"pk": 2828232, "translation": "NET", "book": 3, "chapter": 25, "verse": 23, "text": "The land must not be sold without reclaim because the land belongs to me, for you are foreigners and residents with me.", "comment": "tn That is, the Israelites were strangers and residents who were attached to the Lord\u2019s household. They did not own the land. Note the parallel to the \u201cpriest\u2019s lodger\u201d in Lev 22:10.
tn The term rendered \u201cwithout reclaim\u201d means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174)."}, {"pk": 2828233, "translation": "NET", "book": 3, "chapter": 25, "verse": 24, "text": "In all your landed property you must provide for the right of redemption of the land.", "comment": "tn Heb \u201cright of redemption you shall give to the land\u201d; NAB \u201cyou must permit the land to be redeemed.\u201d
tn Heb \u201cAnd in all the land of your property.\u201d"}, {"pk": 2828234, "translation": "NET", "book": 3, "chapter": 25, "verse": 25, "text": "\u201c\u2018If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold.", "comment": "tn Heb \u201cthe sale of his brother.\u201d"}, {"pk": 2828235, "translation": "NET", "book": 3, "chapter": 25, "verse": 26, "text": "If a man has no redeemer, but he prospers and gains enough for its redemption,", "comment": "tn Heb \u201cand he finds as sufficiency of its redemption.\u201d
tn Heb \u201cand his hand reaches.\u201d"}, {"pk": 2828236, "translation": "NET", "book": 3, "chapter": 25, "verse": 27, "text": "he is to calculate the value of the years it was sold, refund the balance to the man to whom he had sold it, and return to his property.", "comment": "tn Heb \u201cand return the excess.\u201d
tn Heb \u201cand he shall calculate its years of sale.\u201d"}, {"pk": 2828237, "translation": "NET", "book": 3, "chapter": 25, "verse": 28, "text": "If he has not prospered enough to refund a balance to him, then what he sold will belong to the one who bought it until the jubilee year, but it must revert in the jubilee and the original owner may return to his property.", "comment": "tn Heb \u201chis sale.\u201d
tn Heb \u201cit shall go out\u201d (so KJV, ASV; see B. A. Levine, Leviticus [JPSTC], 176).
tn Heb \u201che\u201d; the referent (the original owner of the land) has been specified in the translation for clarity.
tn Heb \u201cwill be in the hand of.\u201d This refers to the temporary control of the one who purchased its produce until the next year of jubilee, at which time it would revert to the original owner.
tn Heb \u201cAnd if his hand has not found sufficiency of returning.\u201d Although some versions take this to mean that he has not made enough to regain the land (e.g., NASB, NRSV; see also B. A. Levine, Leviticus [JPSTC], 176), the combination of terms in Hebrew corresponds to the portion of v. 27 that refers specifically to refunding the money (cf. v. 27; see NIV and G. J. Wenham, Leviticus [NICOT], 315)."}, {"pk": 2828238, "translation": "NET", "book": 3, "chapter": 25, "verse": 29, "text": "\u201c\u2018If a man sells a residential house in a walled city, its right of redemption must extend until one full year from its sale; its right of redemption must extend to a full calendar year.", "comment": "tn Heb \u201ca house of a residence of a walled city.\u201d
tn Heb \u201cshall be.\u201d
tn Heb \u201cof its sale.\u201d
tn Heb \u201cdays its right of redemption shall be\u201d (see B. A. Levine, Leviticus [JPSTC], 176)."}, {"pk": 2828239, "translation": "NET", "book": 3, "chapter": 25, "verse": 30, "text": "If it is not redeemed before the full calendar year is ended, the house in the walled city will belong without reclaim to the one who bought it throughout his generations; it will not revert in the jubilee.", "comment": "tn Heb \u201cthe house which [is] in the city which to it [is] a wall.\u201d The Kethib has \u05dc\u05b9\u05d0 (lo\u2019, \u201cno, not\u201d) rather than \u05dc\u05d5\u05b9 (lo, \u201cto it\u201d) which is the Qere.
tn Heb \u201cuntil fulfilling to it a complete year.\u2019
tn See the note on v. 23 above."}, {"pk": 2828240, "translation": "NET", "book": 3, "chapter": 25, "verse": 31, "text": "The houses of villages, however, which have no wall surrounding them must be considered as the field of the land; they will have the right of redemption and must revert in the jubilee.", "comment": "tn Heb \u201cwhich there is not to them a wall.\u201d
tn Heb \u201cAnd the houses of the villages.\u201d
tn Heb \u201con the field.\u201d"}, {"pk": 2828241, "translation": "NET", "book": 3, "chapter": 25, "verse": 32, "text": "As for the cities of the Levites, the houses in the cities which they possess, the Levites must have a perpetual right of redemption.", "comment": "tn Heb \u201cAnd.\u201d
tn Heb \u201cthe houses of the cities of their property.\u201d"}, {"pk": 2828242, "translation": "NET", "book": 3, "chapter": 25, "verse": 33, "text": "Whatever someone among the Levites might redeem \u2014 the sale of a house which is his property in a city \u2014 must revert in the jubilee, because the houses of the cities of the Levites are their property in the midst of the Israelites.", "comment": "tn Heb \u201cAnd which he shall redeem from the Levites shall go out, sale of house and city, his property in the jubilee.\u201d Although the end of this verse is clear, the first part is notoriously difficult. There are five main views. (1) The first clause of the verse actually attaches to the previous verse, and refers to the fact that their houses retain a perpetual right of redemption (v. 32b), \u201cwhich any of the Levites may exercise\u201d (v. 33a; J. E. Hartley, Leviticus [WBC], 418, 421). (2) It refers to property that one Levite sells to another Levite, which is then redeemed by still another Levite (v. 33a). In such cases, the property reverts to the original Levite owner in the jubilee year (v. 33b; G. J. Wenham, Leviticus [NICOT], 321). (3) It refers to houses in a city that had come to be declared as a Levitical city but had original non-Levitical owners. Once the city was declared to belong to the Levites, however, an owner could only sell his house to a Levite, and he could only redeem it back from a Levite up until the time of the first jubilee after the city was declared to be a Levitical city. In this case the first part of the verse would be translated, \u201cSuch property as may be redeemed from the Levites\u201d (NRSV, NJPS). At the first jubilee, however, all such houses became the property of the Levites (v. 33b; P. J. Budd, Leviticus [NCBC], 353). (4) It refers to property \u201cwhich is appropriated from the Levites\u201d (not \u201credeemed from the Levites,\u201d v. 33a) by those who have bought it or taken it as security for debts owed to them by Levites who had fallen on bad times. Again, such property reverts back to the original Levite owners at the jubilee (B. A. Levine, Leviticus [JPSTC], 177). (5) It simply refers to the fact that a Levite has the option of redeeming his house (i.e., the prefix form of the verb is taken to be subjunctive, \u201cmay or might redeem\u201d), which he had to sell because he had fallen into debt or perhaps even become destitute. Even if he never gained the resources to do so, however, it would still revert to him in the jubilee year. The present translation is intended to reflect this latter view."}, {"pk": 2828243, "translation": "NET", "book": 3, "chapter": 25, "verse": 34, "text": "Moreover, the open field areas of their cities must not be sold, because that is their perpetual possession.", "comment": "sn This refers to the region of fields just outside and surrounding the city where cattle were kept and garden crops were grown (B. A. Levine, Leviticus [JPSTC], 177).
tn Heb \u201cAnd.\u201d"}, {"pk": 2828244, "translation": "NET", "book": 3, "chapter": 25, "verse": 35, "text": "\u201c\u2018If your brother becomes impoverished and is indebted to you, you must support him; he must live with you like a foreign resident.", "comment": "tn The form \u05d5\u05b8\u05d7\u05b7\u05d9 (vakhay, \u201cand shall live\u201d) looks like the adjective \u201cliving,\u201d but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. \u05d7\u05d9\u05d4 qal, and GKC 218 \u00a776.i; cf. Lev 18:5).
tn Heb \u201ca foreigner and resident,\u201d which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).
tn Heb \u201cstrengthen\u201d; NASB \u201csustain.\u201d
tn Heb \u201cand his hand slips with you.\u201d
tn It is not clear to whom this refers. It is probably broader than \u201csibling\u201d (cf. NRSV \u201cany of your kin\u201d; NLT \u201cany of your Israelite relatives\u201d) but some English versions take it to mean \u201cfellow Israelite\u201d (so TEV; cf. NAB, NIV \u201ccountrymen\u201d) and others are ambiguous (cf. CEV \u201cany of your people\u201d)."}, {"pk": 2828245, "translation": "NET", "book": 3, "chapter": 25, "verse": 36, "text": "Do not take interest or profit from him, but you must fear your God and your brother must live with you.", "comment": "tn The meaning of the terms rendered \u201cinterest\u201d and \u201cprofit\u201d is much debated (see the summaries in P. J. Budd, Leviticus [NCBC], 354-55 and B. A. Levine, Leviticus [JPSTC], 178). Verse 37, however, suggests that the first refers to a percentage of money and the second percentage of produce (see J. E. Hartley, Leviticus [WBC], 421).
tn In form the Hebrew term \u05d5\u05b0\u05d7\u05b5\u05d9 (v\u00ffkhey, \u201cshall live\u201d) is the construct plural noun (i.e., \u201cthe life of\u201d), but here it is used as the finite verb (cf. v. 35 and GKC 218 \u00a776.i)."}, {"pk": 2828246, "translation": "NET", "book": 3, "chapter": 25, "verse": 37, "text": "You must not lend him your money at interest and you must not sell him food for profit.", "comment": "tn Heb \u201cyour money\u201d and \u201cyour food.\u201d With regard to \u201cinterest\u201d and \u201cprofit\u201d see the note on v. 36 above."}, {"pk": 2828247, "translation": "NET", "book": 3, "chapter": 25, "verse": 38, "text": "I am the LORD your God who brought you out from the land of Egypt to give you the land of Canaan \u2014 to be your God.", "comment": "tn Heb \u201cto be to you for a God.\u201d"}, {"pk": 2828248, "translation": "NET", "book": 3, "chapter": 25, "verse": 39, "text": "\u201c\u2018If your brother becomes impoverished with regard to you so that he sells himself to you, you must not subject him to slave service.", "comment": "tn Heb \u201cyou shall not serve against him service of a slave.\u201d A distinction is being made here between the status of slave and indentured servant."}, {"pk": 2828249, "translation": "NET", "book": 3, "chapter": 25, "verse": 40, "text": "He must be with you as a hired worker, as a resident foreigner; he must serve with you until the year of jubilee,", "comment": "tn See the note on Lev 25:6 above."}, {"pk": 2828250, "translation": "NET", "book": 3, "chapter": 25, "verse": 41, "text": "but then he may go free, he and his children with him, and may return to his family and to the property of his ancestors.", "comment": "tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have adversative force here.
tn Heb \u201cfathers.\u201d
tn Heb \u201cmay go out from you.\u201d"}, {"pk": 2828251, "translation": "NET", "book": 3, "chapter": 25, "verse": 42, "text": "Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale.", "comment": "tn Or perhaps reflexive Niphal rather than passive, \u201cthey shall not sell themselves [as in] a slave sale.\u201d"}, {"pk": 2828252, "translation": "NET", "book": 3, "chapter": 25, "verse": 43, "text": "You must not rule over him harshly, but you must fear your God.", "comment": "tn Heb \u201cYou shall not rule in him in violence\u201d; cf. NASB \u201cwith severity\u201d; NIV \u201cruthlessly.\u201d"}, {"pk": 2828253, "translation": "NET", "book": 3, "chapter": 25, "verse": 44, "text": "\u201c\u2018As for your male and female slaves who may belong to you \u2014 you may buy male and female slaves from the nations all around you.", "comment": "tn Heb \u201cAnd your male slave and your female slave.\u201d Smr has these as plural terms, \u201cslaves,\u201d not singular.
tn Heb \u201c from the nations which surround you, from them you shall buy male slave and female slave.\u201d"}, {"pk": 2828254, "translation": "NET", "book": 3, "chapter": 25, "verse": 45, "text": "Also you may buy slaves from the children of the foreigners who reside with you, and from their families that are with you, whom they have fathered in your land, they may become your property.", "comment": "tn The word \u201cslaves\u201d is not in the Hebrew text, but is implied here.
tn Heb \u201cfamily which is\u201d (i.e., singular rather than plural)."}, {"pk": 2828255, "translation": "NET", "book": 3, "chapter": 25, "verse": 46, "text": "You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly.", "comment": "tn Heb \u201cand your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.\u201d"}, {"pk": 2828256, "translation": "NET", "book": 3, "chapter": 25, "verse": 47, "text": "\u201c\u2018If a resident foreigner who is with you prospers and your brother becomes impoverished with regard to him so that he sells himself to a resident foreigner who is with you or to a member of a foreigner\u2019s family,", "comment": "tn Heb \u201cAnd if the hand of a foreigner and resident with you reaches\u201d (cf. v. 26 for this idiom).
tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here.
tn Heb \u201coffshoot, descendant.\u201d"}, {"pk": 2828257, "translation": "NET", "book": 3, "chapter": 25, "verse": 48, "text": "after he has sold himself he retains a right of redemption. One of his brothers may redeem him,", "comment": "tn Heb \u201cright of redemption shall be to him.\u201d"}, {"pk": 2828258, "translation": "NET", "book": 3, "chapter": 25, "verse": 49, "text": "or his uncle or his cousin may redeem him, or anyone of the rest of his blood relatives \u2014 his family \u2014 may redeem him, or if he prospers he may redeem himself.", "comment": "tn Heb \u201cthe son of his uncle.\u201d
tc The LXX, followed by the Syriac, actually has \u201cif,\u201d which is not in the MT.
tn Heb \u201cor from the remainder of his flesh from his family.\u201d"}, {"pk": 2828259, "translation": "NET", "book": 3, "chapter": 25, "verse": 50, "text": "He must calculate with the one who bought him the number of years from the year he sold himself to him until the jubilee year, and the cost of his sale must correspond to the number of years, according to the rate of wages a hired worker would have earned while with him.", "comment": "tn Heb \u201cas days of a hired worker he shall be with him.\u201d For this and the following verses see the explanation in P. J. Budd, Leviticus (NCBC), 358-59.
tn Heb \u201cthe years.\u201d"}, {"pk": 2828260, "translation": "NET", "book": 3, "chapter": 25, "verse": 51, "text": "If there are still many years, in keeping with them he must refund most of the cost of his purchase for his redemption,", "comment": "tn Heb \u201cto the mouth of them.\u201d"}, {"pk": 2828261, "translation": "NET", "book": 3, "chapter": 25, "verse": 52, "text": "but if only a few years remain until the jubilee, he must calculate for himself in keeping with the remaining years and refund it for his redemption.", "comment": "tn Heb \u201cbut if a little remains in the years.\u201d"}, {"pk": 2828262, "translation": "NET", "book": 3, "chapter": 25, "verse": 53, "text": "He must be with the one who bought him like a yearly hired worker. The one who bought him must not rule over him harshly in your sight.", "comment": "tn Heb \u201cAs a hired worker year in year.\u201d
tn Heb \u201cHe\u201d; the referent (the one who bought him) has been specified in the translation for clarity.
tn Heb \u201cbe with him\u201d; the referent (the one who bought him) has been specified in the translation for clarity."}, {"pk": 2828263, "translation": "NET", "book": 3, "chapter": 25, "verse": 54, "text": "If, however, he is not redeemed in these ways, he must go free in the jubilee year, he and his children with him,", "comment": "tn Heb \u201cAnd if.\u201d
tn Heb \u201cgo out.\u201d"}, {"pk": 2828264, "translation": "NET", "book": 3, "chapter": 25, "verse": 55, "text": "because the Israelites are my own servants; they are my servants whom I brought out from the land of Egypt. I am the LORD your God.", "comment": "tn Heb \u201cbecause to me the sons of Israel are servants.\u201d"}, {"pk": 2828265, "translation": "NET", "book": 3, "chapter": 26, "verse": 1, "text": "\u201c\u2018You must not make for yourselves idols, so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before it, for I am the LORD your God.", "comment": "sn For the literature regarding the difficult etymology and meaning of the term for \u201cidols\u201d (\u05d0\u05b1\u05dc\u05b4\u05d9\u05dc\u05b4\u05dd, \u2019elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with \u05d0\u05b5\u05dc (\u2019el, \u201cgod, God\u201d) and, perhaps at the same time, recalls a common Semitic word for \u201cworthless, weak, powerless, nothingness.\u201d Snaith suggests a rendering of \u201cworthless godlings.\u201d
tn Heb \u201con.\u201d The \u201csculpted stone\u201d appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449)."}, {"pk": 2828266, "translation": "NET", "book": 3, "chapter": 26, "verse": 2, "text": "You must keep my Sabbaths and reverence my sanctuary. I am the LORD.", "comment": "tn Heb \u201cand my sanctuary you shall fear.\u201d Cf. NCV \u201crespect\u201d; CEV \u201chonor.\u201d"}, {"pk": 2828267, "translation": "NET", "book": 3, "chapter": 26, "verse": 3, "text": "\u201c\u2018If you walk in my statutes and are sure to obey my commandments,", "comment": "tn Heb \u201cand my commandments you shall keep and do them.\u201d This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 \u00a7120.d, although \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 [shamar, \u201cto keep\u201d] is not cited there; cf. Lev 20:8; 25:18, etc.)."}, {"pk": 2828268, "translation": "NET", "book": 3, "chapter": 26, "verse": 4, "text": "I will give you your rains in their time so that the land will give its yield and the trees of the field will produce their fruit.", "comment": "tn Heb \u201cthe tree of the field will give its fruit.\u201d As a collective singular this has been translated as plural.
tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here."}, {"pk": 2828269, "translation": "NET", "book": 3, "chapter": 26, "verse": 5, "text": "Threshing season will extend for you until the season for harvesting grapes, and the season for harvesting grapes will extend until sowing season, so you will eat your bread until you are satisfied, and you will live securely in your land.", "comment": "tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here.
tn Heb \u201cwill reach for you the vintage season.\u201d
tn Heb \u201cto satisfaction\u201d; KJV, ASV, NASB \u201cto the full.\u201d"}, {"pk": 2828270, "translation": "NET", "book": 3, "chapter": 26, "verse": 6, "text": "I will grant peace in the land so that you will lie down to sleep without anyone terrifying you. I will remove harmful animals from the land, and no sword of war will pass through your land.", "comment": "tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have resultative force here.
tn Heb \u201cand there will be no one who terrifies.\u201d The words \u201cto sleep\u201d have been supplied in the translation for clarity.
tn Heb \u201charmful animal,\u201d singular, but taken here as a collective plural (so almost all English versions).
tn Heb \u201cno sword\u201d; the words \u201cof war\u201d are supplied in the translation to indicate what the metaphor of the sword represents."}, {"pk": 2828271, "translation": "NET", "book": 3, "chapter": 26, "verse": 7, "text": "You will pursue your enemies and they will fall before you by the sword.", "comment": "tn Heb \u201cto the sword.\u201d"}, {"pk": 2828272, "translation": "NET", "book": 3, "chapter": 26, "verse": 8, "text": "Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword."}, {"pk": 2828273, "translation": "NET", "book": 3, "chapter": 26, "verse": 9, "text": "I will turn to you, make you fruitful, multiply you, and maintain my covenant with you.", "comment": "tn Heb \u201ccause to arise,\u201d but probably used here for the Lord\u2019s intention of confirming or maintaining the covenant commitment made at Sinai. Cf. KJV \u201cestablish\u201d; NASB \u201cwill confirm\u201d; NAB \u201ccarry out\u201d; NIV \u201cwill keep.\u201d"}, {"pk": 2828274, "translation": "NET", "book": 3, "chapter": 26, "verse": 10, "text": "You will still be eating stored produce from the previous year and will have to clean out what is stored from the previous year to make room for new.", "comment": "tn Heb \u201cand old from the presence of new you will bring out.\u201d
tn Heb \u201cold [produce] growing old.\u201d"}, {"pk": 2828275, "translation": "NET", "book": 3, "chapter": 26, "verse": 11, "text": "\u201c\u2018I will put my tabernacle in your midst and I will not abhor you.", "comment": "tn Heb \u201cand my soul [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh] will not abhor you.\u201d
tn LXX codexes Vaticanus and Alexandrinus have \u201cmy covenant\u201d rather than \u201cmy tabernacle.\u201d Cf. NAB, NASB, NRSV \u201cmy dwelling.\u201d"}, {"pk": 2828276, "translation": "NET", "book": 3, "chapter": 26, "verse": 12, "text": "I will walk among you, and I will be your God and you will be my people."}, {"pk": 2828277, "translation": "NET", "book": 3, "chapter": 26, "verse": 13, "text": "I am the LORD your God who brought you out from the land of Egypt, from being their slaves, and I broke the bars of your yoke and caused you to walk upright.", "comment": "tn Heb \u201cfrom being to them slaves.\u201d
tn In other words, to walk as free people and not as slaves. Cf. NIV \u201cwith (+ your CEV, NLT) heads held high\u201d; NCV \u201cproudly.\u201d"}, {"pk": 2828278, "translation": "NET", "book": 3, "chapter": 26, "verse": 14, "text": "\u201c\u2018If, however, you do not obey me and keep all these commandments \u2014", "comment": "tn Heb \u201cAnd if.\u201d
tn Heb \u201cand do not do.\u201d"}, {"pk": 2828279, "translation": "NET", "book": 3, "chapter": 26, "verse": 15, "text": "if you reject my statutes and abhor my regulations so that you do not keep all my commandments and you break my covenant \u2014", "comment": "tn Heb \u201cto not do.\u201d"}, {"pk": 2828280, "translation": "NET", "book": 3, "chapter": 26, "verse": 16, "text": "I for my part will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. You will sow your seed in vain because your enemies will eat it.", "comment": "tn Or \u201cI also\u201d (see HALOT 76 s.v. \u05d0\u05b7\u05e3 6.b).
tn Heb \u201csoul.\u201d These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, \u201cdiminishing eyesight and loss of appetite\u201d), or perhaps the more psychological effects, \u201cwhich exhausts the eyes\u201d because of anxious hope \u201cand causes depression\u201d (Heb \u201ccauses soul [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh] to pine away\u201d), e.g., B. A. Levine, Leviticus (JPSTC), 185.
tn That is, \u201cyour enemies will eat\u201d the produce that grows from the sown seed.
tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have causal force here."}, {"pk": 2828281, "translation": "NET", "book": 3, "chapter": 26, "verse": 17, "text": "I will set my face against you. You will be struck down before your enemies, those who hate you will rule over you, and you will flee when there is no one pursuing you."}, {"pk": 2828282, "translation": "NET", "book": 3, "chapter": 26, "verse": 18, "text": "\u201c\u2018If, in spite of all these things, you do not obey me, I will discipline you seven times more on account of your sins.", "comment": "tn Heb \u201cAnd if until these.\u201d
tn Heb \u201cI will add to discipline you seven [times] on your sins.\u201d"}, {"pk": 2828283, "translation": "NET", "book": 3, "chapter": 26, "verse": 19, "text": "I will break your strong pride and make your sky like iron and your land like bronze."}, {"pk": 2828284, "translation": "NET", "book": 3, "chapter": 26, "verse": 20, "text": "Your strength will be used up in vain, your land will not give its yield, and the trees of the land will not produce their fruit.", "comment": "tn Heb \u201cthe tree of the land will not give its fruit.\u201d The collective singular has been translated as a plural. Tg. Onq., some medieval Hebrew mss, Smr, LXX, and Tg. Ps.-J. have \u201cthe field\u201d as in v. 4, rather than \u201cthe land.\u201d"}, {"pk": 2828285, "translation": "NET", "book": 3, "chapter": 26, "verse": 21, "text": "\u201c\u2018If you walk in hostility against me and are not willing to obey me, I will increase your affliction seven times according to your sins.", "comment": "tn Heb \u201chostile with me,\u201d but see the added preposition \u05d1\u05bc\u05b0 (bet) on the phrase \u201cin hostility\u201d in v. 24 and 27.
tn Heb \u201cyour blow, stroke\u201d; cf. TEV \u201cpunishment\u201d; NLT \u201cI will inflict you with seven more disasters.\u201d"}, {"pk": 2828286, "translation": "NET", "book": 3, "chapter": 26, "verse": 22, "text": "I will send the wild animals against you and they will bereave you of your children, annihilate your cattle, and diminish your population so that your roads will become deserted.", "comment": "tn Heb \u201cthe animal of the field.\u201d This collective singular has been translated as a plural. The expression \u201canimal of the field\u201d refers to a wild (i.e., nondomesticated) animal.
tn Heb \u201cand diminish you.\u201d
tn The words \u201cof your children\u201d are not in the Hebrew text, but are implied."}, {"pk": 2828287, "translation": "NET", "book": 3, "chapter": 26, "verse": 23, "text": "\u201c\u2018If in spite of these things you do not allow yourselves to be disciplined and you walk in hostility against me,", "comment": "tn Heb \u201cwith me,\u201d but see the added preposition \u05d1\u05bc\u05b0 (bet) on the phrase \u201cin hostility\u201d in vv. 24 and 27.
tn Heb \u201cAnd if in these.\u201d"}, {"pk": 2828288, "translation": "NET", "book": 3, "chapter": 26, "verse": 24, "text": "I myself will also walk in hostility against you and strike you seven times on account of your sins.", "comment": "tn Heb \u201cand I myself will also strike you.\u201d"}, {"pk": 2828289, "translation": "NET", "book": 3, "chapter": 26, "verse": 25, "text": "I will bring on you an avenging sword, a covenant vengeance. Although you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands.", "comment": "tn Heb \u201cvengeance of covenant\u201d; cf. NAB \u201cthe avenger of my covenant.\u201d
tn Heb \u201cin hand of enemy,\u201d but Tg. Ps.-J. and Tg. Neof. have \u201cin the hands of your enemies\u201d (J. E. Hartley, Leviticus [WBC], 454).
tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) has a concessive force in this context."}, {"pk": 2828290, "translation": "NET", "book": 3, "chapter": 26, "verse": 26, "text": "When I break off your supply of bread, ten women will bake your bread in one oven; they will ration your bread by weight, and you will eat and not be satisfied.", "comment": "tn Heb \u201cthey will return your bread in weight.\u201d
tn Heb \u201cWhen I break to you staff of bread\u201d (KJV, ASV, and NASB all similar)."}, {"pk": 2828291, "translation": "NET", "book": 3, "chapter": 26, "verse": 27, "text": "\u201c\u2018If in spite of this you do not obey me but walk in hostility against me,", "comment": "tn Heb \u201cAnd if in this.\u201d
tn Heb \u201cwith me.\u201d"}, {"pk": 2828292, "translation": "NET", "book": 3, "chapter": 26, "verse": 28, "text": "I will walk in hostile rage against you and I myself will also discipline you seven times on account of your sins.", "comment": "tn Heb \u201cin rage of hostility with you\u201d; NASB \u201cwith wrathful hostility\u201d; NRSV \u201cI will continue hostile to you in fury\u201d; CEV \u201cI\u2019ll get really furious.\u201d"}, {"pk": 2828293, "translation": "NET", "book": 3, "chapter": 26, "verse": 29, "text": "You will eat the flesh of your sons and the flesh of your daughters.", "comment": "tn Heb \u201cand the flesh of your daughters you will eat.\u201d The phrase \u201cyou will eat\u201d has not been repeated in the translation for stylistic reasons."}, {"pk": 2828294, "translation": "NET", "book": 3, "chapter": 26, "verse": 30, "text": "I will destroy your high places and cut down your incense altars, and I will stack your dead bodies on top of the lifeless bodies of your idols. I will abhor you.", "comment": "tn The translation reflects the Hebrew wordplay \u201cyour corpses\u2026the corpses of your idols.\u201d Since idols, being lifeless, do not really have \u201ccorpses,\u201d the translation uses \u201cdead bodies\u201d for people and \u201clifeless bodies\u201d for the idols.
sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered \u201cincense altars\u201d might better be rendered \u201csanctuaries [of foreign deities]\u201d or \u201cstelae.\u201d
tn Heb \u201cand my soul will abhor you.\u201d"}, {"pk": 2828295, "translation": "NET", "book": 3, "chapter": 26, "verse": 31, "text": "I will lay your cities waste and make your sanctuaries desolate, and I will refuse to smell your soothing aromas.", "comment": "tn Heb \u201cAnd I will give your cities a waste\u201d; NLT \u201cmake your cities desolate.\u201d"}, {"pk": 2828296, "translation": "NET", "book": 3, "chapter": 26, "verse": 32, "text": "I myself will make the land desolate and your enemies who live in it will be appalled."}, {"pk": 2828297, "translation": "NET", "book": 3, "chapter": 26, "verse": 33, "text": "I will scatter you among the nations and unsheathe the sword after you, so your land will become desolate and your cities will become a waste.", "comment": "tn Heb \u201cand I will empty sword\u201d (see HALOT 1228 s.v. \u05e8\u05d9\u05e7 3)."}, {"pk": 2828298, "translation": "NET", "book": 3, "chapter": 26, "verse": 34, "text": "\u201c\u2018Then the land will make up for its Sabbaths all the days it lies desolate while you are in the land of your enemies; then the land will rest and make up its Sabbaths.", "comment": "tn There are two Hebrew roots \u05e8\u05b8\u05e6\u05b8\u05d4 (ratsah), one meaning \u201cto be pleased with; to take pleasure\u201d (HALOT 1280-81 s.v. \u05e8\u05e6\u05d4; cf. \u201cenjoy\u201d in NASB, NIV, NRSV, and J. E. Hartley, Leviticus [WBC], 452), and the other meaning \u201cto restore\u201d (HALOT 1281-82 s.v. II \u05e8\u05e6\u05d4; cf. NAB \u201cretrieve\u201d and B. A. Levine, Leviticus [JPSTC], 189)."}, {"pk": 2828299, "translation": "NET", "book": 3, "chapter": 26, "verse": 35, "text": "All the days of the desolation it will have the rest it did not have on your Sabbaths when you lived on it.", "comment": "tn Heb \u201cit shall rest which it did not rest.\u201d"}, {"pk": 2828300, "translation": "NET", "book": 3, "chapter": 26, "verse": 36, "text": "\u201c\u2018As for the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer.", "comment": "tn Heb \u201cAnd.\u201d"}, {"pk": 2828301, "translation": "NET", "book": 3, "chapter": 26, "verse": 37, "text": "They will stumble over each other as those who flee before a sword, though there is no pursuer, and there will be no one to take a stand for you before your enemies.", "comment": "tn Heb \u201cand.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) is used in a concessive sense here.
tn The term rendered \u201cto stand up\u201d is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies."}, {"pk": 2828302, "translation": "NET", "book": 3, "chapter": 26, "verse": 38, "text": "You will perish among the nations; the land of your enemies will consume you."}, {"pk": 2828303, "translation": "NET", "book": 3, "chapter": 26, "verse": 39, "text": "\u201c\u2018As for the ones who remain among you, they will rot away because of their iniquity in the lands of your enemies, and they will also rot away because of their ancestors\u2019 iniquities which are with them.", "comment": "tn Heb \u201cin\u201d (so KJV, ASV; also later in this verse).
tn Heb \u201cfathers\u2019\u201d (also in the following verse)."}, {"pk": 2828304, "translation": "NET", "book": 3, "chapter": 26, "verse": 40, "text": "However, when they confess their iniquity and their ancestors\u2019 iniquity which they committed by trespassing against me, by which they also walked in hostility against me", "comment": "tn Heb \u201cand also which they walked.\u201d
tn Heb \u201cwith me.\u201d
tn Heb \u201cAnd.\u201d Many English versions take this to be a conditional clause (\u201cif\u2026\u201d) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (\u201cwhen\u201d) takes into account the particle \u05d0\u05b8\u05d6 (\u2019az, \u201cthen\u201d), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by \u201chowever\u201d in the translation.
tn Heb \u201cin their trespassing which they trespassed in me.\u201d See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the \u201cguilt offering.\u201d"}, {"pk": 2828305, "translation": "NET", "book": 3, "chapter": 26, "verse": 41, "text": "(and I myself will walk in hostility against them and bring them into the land of their enemies), and then their uncircumcised hearts become humbled and they make up for their iniquity,", "comment": "tn Heb \u201cand then they make up for.\u201d On the verb \u201cmake up for\u201d see the note on v. 34 above.
tn Heb \u201cor then,\u201d although the LXX has \u201cthen\u201d and the Syriac \u201cand then.\u201d"}, {"pk": 2828306, "translation": "NET", "book": 3, "chapter": 26, "verse": 42, "text": "I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, and I will remember the land.", "comment": "tn Heb \u201cmy covenant with Abraham I will remember.\u201d The phrase \u201cI will remember\u201d has not been repeated in the translation for stylistic reasons."}, {"pk": 2828307, "translation": "NET", "book": 3, "chapter": 26, "verse": 43, "text": "The land will be abandoned by them in order that it may make up for its Sabbaths while it is made desolate without them, and they will make up for their iniquity because they have rejected my regulations and have abhorred my statutes.", "comment": "tn The jussive form of the verb with the simple vav (\u05d5) here calls for a translation that expresses purpose.
tn Heb \u201cfrom them.\u201d The preposition \u201cfrom\u201d refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).
tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 \u00a767.y; cf. v. 34).
tn Heb \u201cfrom them.\u201d
tn Heb \u201cbecause and in because,\u201d a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 \u00a7158.b).
tn Heb \u201cand their soul has abhorred.\u201d"}, {"pk": 2828308, "translation": "NET", "book": 3, "chapter": 26, "verse": 44, "text": "In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the LORD their God."}, {"pk": 2828309, "translation": "NET", "book": 3, "chapter": 26, "verse": 45, "text": "I will remember for them the covenant with their ancestors whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the LORD.\u2019\u201d", "comment": "tn Heb \u201ccovenant of former ones.\u201d sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471)."}, {"pk": 2828310, "translation": "NET", "book": 3, "chapter": 26, "verse": 46, "text": "These are the statutes, regulations, and instructions which the LORD established between himself and the Israelites at Mount Sinai through Moses.", "comment": "tn Heb \u201cby the hand of\u201d (so KJV).
tn Heb \u201cgave\u201d (so NLT); KJV, ASV, NCV \u201cmade.\u201d"}, {"pk": 2828311, "translation": "NET", "book": 3, "chapter": 27, "verse": 1, "text": "The LORD spoke to Moses:"}, {"pk": 2828312, "translation": "NET", "book": 3, "chapter": 27, "verse": 2, "text": "\u201cSpeak to the Israelites and tell them, \u2018When a man makes a special votive offering based on the conversion value of persons to the LORD,", "comment": "tn Heb \u201cin your valuation, persons to the Lord,\u201d but \u201cin your valuation\u201d is a frozen form and, therefore, the person (\u201cyour\u201d) does not figure into the translation (see J. E. Hartley, Leviticus [WBC], 73). Instead of offering a person to the Lord one could redeem that person with the appropriate amount of money delineated in the following verses (see the note on Lev 5:15 above and the explanation in Hartley, 480-81).
tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, \u201cto fulfill a vow\u201d (e.g., HALOT 927-28 s.v. \u05e4\u05dc\u05d0 piel and NASB; cf. NRSV \u201cin fulfillment of a vow\u201d) or, alternatively, \u201cto make a vow\u201d or \u201cfor making a vow\u201d (HALOT 928 s.v. \u05e4\u05dc\u05d0 piel [II \u05e4\u05dc\u05d0]). Perhaps it refers to the making a special vow, from the verb \u05e4\u05b8\u05dc\u05b8\u05d0 (pala\u2019, \u201cto be wonderful; to be remarkable\u201d), cf. Milgrom, Numbers [JPSTC], 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for \u201csetting aside a votive offering\u201d (related to \u05e4\u05b8\u05dc\u05b8\u05d4, palah, \u201cto set aside\u201d). In general, the point of the expression seems to be that this sacrifice is a special gift to God that arose out of special circumstances in the life of the worshiper."}, {"pk": 2828313, "translation": "NET", "book": 3, "chapter": 27, "verse": 3, "text": "the conversion value of the male from twenty years old up to sixty years old is fifty shekels by the standard of the sanctuary shekel.", "comment": "tn See the note on Lev 5:15.
tn Heb \u201cfrom a son of twenty years and until a son of sixty years.\u201d
tn Heb \u201cyour conversion value shall be [for] the male.\u201d"}, {"pk": 2828314, "translation": "NET", "book": 3, "chapter": 27, "verse": 4, "text": "If the person is a female, the conversion value is thirty shekels."}, {"pk": 2828315, "translation": "NET", "book": 3, "chapter": 27, "verse": 5, "text": "If the person is from five years old up to twenty years old, the conversion value of the male is twenty shekels, and for the female ten shekels."}, {"pk": 2828316, "translation": "NET", "book": 3, "chapter": 27, "verse": 6, "text": "If the person is one month old up to five years old, the conversion value of the male is five shekels of silver, and for the female the conversion value is three shekels of silver.", "comment": "tn Heb \u201cfive shekels silver.\u201d"}, {"pk": 2828317, "translation": "NET", "book": 3, "chapter": 27, "verse": 7, "text": "If the person is from sixty years old and older, if he is a male the conversion value is fifteen shekels, and for the female ten shekels."}, {"pk": 2828318, "translation": "NET", "book": 3, "chapter": 27, "verse": 8, "text": "If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; according to what the man who made the vow can afford, the priest will establish his conversion value.", "comment": "tn Heb \u201con the mouth which the hand of the one who vowed reaches.\u201d
tn Heb \u201cand the priest shall cause him to be valued.\u201d"}, {"pk": 2828319, "translation": "NET", "book": 3, "chapter": 27, "verse": 9, "text": "\u201c\u2018If what is vowed is a kind of animal from which an offering may be presented to the LORD, anything which he gives to the LORD from this kind of animal will be holy.", "comment": "tn Heb \u201cfrom it.\u201d The masculine suffix \u201cit\u201d here is used for the feminine in the MT, but one medieval Hebrew ms, some mss of Smr, the LXX, and the Syriac have the feminine. The referent (this kind of animal) has been specified in the translation for clarity.
tn Heb \u201cwhich they may present from it an offering.\u201d The plural active verb is sometimes best rendered in the passive (GKC 460 \u00a7144.f, g). Some medieval Hebrew mss, Smr, a ms of the Targum, and the Vulgate all have the singular verb instead (cf. similarly v. 11)."}, {"pk": 2828320, "translation": "NET", "book": 3, "chapter": 27, "verse": 10, "text": "He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal and its substitute will be holy.", "comment": "tn Heb \u201cit and its substitute.\u201d The referent (the original animal offered) has been specified in the translation for clarity."}, {"pk": 2828321, "translation": "NET", "book": 3, "chapter": 27, "verse": 11, "text": "If what is vowed is an unclean animal from which an offering must not be presented to the LORD, then he must stand the animal before the priest,"}, {"pk": 2828322, "translation": "NET", "book": 3, "chapter": 27, "verse": 12, "text": "and the priest will establish its conversion value, whether good or bad. According to the assessed conversion value of the priest, thus it will be.", "comment": "tn Heb \u201cand the priest shall cause it to be valued.\u201d See the note on v. 8 above."}, {"pk": 2828323, "translation": "NET", "book": 3, "chapter": 27, "verse": 13, "text": "If, however, the person who made the vow redeems the animal, he must add one fifth to its conversion value.", "comment": "tn Heb \u201con,\u201d meaning \u201con top of, in addition to\u201d (likewise in v. 15).
tn Heb \u201cAnd if redeeming [infinitive absolute] he redeems it [finite verb].\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p. The referent of \u201che\u201d (the person who made the vow) and \u201cit\u201d (the animal) have both been specified in the translation for clarity."}, {"pk": 2828324, "translation": "NET", "book": 3, "chapter": 27, "verse": 14, "text": "\u201c\u2018If a man consecrates his house as holy to the LORD, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand.", "comment": "tn The expression \u201cit shall stand\u201d may be a technical term for \u201cit shall be legally valid\u201d; cf. NLT \u201cassessment will be final.\u201d"}, {"pk": 2828325, "translation": "NET", "book": 3, "chapter": 27, "verse": 15, "text": "If the one who consecrates it redeems his house, he must add to it one fifth of its conversion value in silver, and it will belong to him.", "comment": "tn Heb \u201cand it shall be to him.\u201d"}, {"pk": 2828326, "translation": "NET", "book": 3, "chapter": 27, "verse": 16, "text": "\u201c\u2018If a man consecrates to the LORD some of his own landed property, the conversion value must be calculated in accordance with the amount of seed needed to sow it, a homer of barley seed being priced at fifty shekels of silver.", "comment": "tn Heb \u201cseed of a homer of barley in fifty shekels of silver.\u201d
tn Heb \u201ca conversion value shall be to the mouth of its seed.\u201d"}, {"pk": 2828327, "translation": "NET", "book": 3, "chapter": 27, "verse": 17, "text": "If he consecrates his field in the jubilee year, the conversion value will stand,", "comment": "tn Heb \u201cfrom the year of the jubilee.\u201d For the meaning of \u201cjubilee,\u201d see the note on Lev 25:10 above."}, {"pk": 2828328, "translation": "NET", "book": 3, "chapter": 27, "verse": 18, "text": "but if he consecrates his field after the jubilee, the priest will calculate the price for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value.", "comment": "tn Heb \u201cAnd if.\u201d The Hebrew conjunction \u05d5 (vav, \u201cand\u201d) can be considered to have adversative force here.
tn Heb \u201cthe silver.\u201d"}, {"pk": 2828329, "translation": "NET", "book": 3, "chapter": 27, "verse": 19, "text": "If, however, the one who consecrated the field redeems it, he must add to it one fifth of the conversion price and it will belong to him.", "comment": "tn Heb \u201cand it shall rise to him.\u201d See HALOT 1087 s.v. \u05e7\u05d5\u05dd 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).
tn Heb \u201cAnd if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p.
tn Heb \u201cthe silver of the conversion value.\u201d"}, {"pk": 2828330, "translation": "NET", "book": 3, "chapter": 27, "verse": 20, "text": "If he does not redeem the field, but sells the field to someone else, he may never redeem it.", "comment": "tn Heb \u201cand if he sells.\u201d"}, {"pk": 2828331, "translation": "NET", "book": 3, "chapter": 27, "verse": 21, "text": "When it reverts in the jubilee, the field will be holy to the LORD like a permanently dedicated field; it will become the priest\u2019s property.", "comment": "tn Heb \u201cWhen it goes out\u201d (cf. Lev 25:25\u201334).
tn Heb \u201cto the priest it shall be his property.\u201d
tn Heb \u201clike the field of the permanent dedication.\u201d The Hebrew word \u05d7\u05b5\u05e8\u05b6\u05dd (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the Lord and therefore cannot be redeemed (cf. v. 20b). See J. A. Naud\u00e9, NIDOTTE 2:276-77; N. Lohfink, TDOT 5:180-99, esp. pp. 184, 188, and 198-99; and the numerous explanations in J. E. Hartley, Leviticus (WBC), 483-85."}, {"pk": 2828332, "translation": "NET", "book": 3, "chapter": 27, "verse": 22, "text": "\u201c\u2018If he consecrates to the LORD a field he has purchased, which is not part of his own landed property,", "comment": "tn Heb \u201chis field of purchase,\u201d which is to be distinguished from his own ancestral \u201clanded property\u201d (cf. v. 16 above)."}, {"pk": 2828333, "translation": "NET", "book": 3, "chapter": 27, "verse": 23, "text": "the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay the conversion value on that jubilee day as something that is holy to the LORD.", "comment": "tn Heb \u201cgive\u201d (so KJV, ASV, NASB, NLT)."}, {"pk": 2828334, "translation": "NET", "book": 3, "chapter": 27, "verse": 24, "text": "In the jubilee year the field will return to the one from whom he bought it, the one to whom it belongs as landed property."}, {"pk": 2828335, "translation": "NET", "book": 3, "chapter": 27, "verse": 25, "text": "Every conversion value must be calculated by the standard of the sanctuary shekel; twenty gerahs to the shekel.", "comment": "tn See the note on Lev 5:15."}, {"pk": 2828336, "translation": "NET", "book": 3, "chapter": 27, "verse": 26, "text": "\u201c\u2018Surely no man may consecrate a firstborn that already belongs to the LORD as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the LORD.", "comment": "tn Heb \u201cto the Lord it is.\u201d"}, {"pk": 2828337, "translation": "NET", "book": 3, "chapter": 27, "verse": 27, "text": "If, however, it is among the unclean animals, he may ransom it according to its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.", "comment": "tn Heb \u201cAnd if.\u201d
tn Heb \u201cin\u201d or \u201cby.\u201d"}, {"pk": 2828338, "translation": "NET", "book": 3, "chapter": 27, "verse": 28, "text": "\u201c\u2018Surely anything which a man permanently dedicates to the LORD from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the LORD.", "comment": "tn Heb \u201cSurely, any permanently dedicated [thing] which a man shall permanently dedicate to the Lord.\u201d The Hebrew term \u05d7\u05b5\u05e8\u05b6\u05dd (kherem) refers to things that are devoted permanently to the Lord (see the note on v. 21 above)."}, {"pk": 2828339, "translation": "NET", "book": 3, "chapter": 27, "verse": 29, "text": "Any human being who is permanently dedicated must not be ransomed; such a person must be put to death.", "comment": "tn Heb \u201cpermanently dedicated from among men.\u201d"}, {"pk": 2828340, "translation": "NET", "book": 3, "chapter": 27, "verse": 30, "text": "\u201c\u2018Any tithe of the land, from the grain of the land or from the fruit of the trees, belongs to the LORD; it is holy to the LORD.", "comment": "tn On the \u201ctithe\u201d system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30\u201333."}, {"pk": 2828341, "translation": "NET", "book": 3, "chapter": 27, "verse": 31, "text": "If a man redeems part of his tithe, however, he must add one fifth to it.", "comment": "tn Heb \u201cits one fifth on it.\u201d
tn Heb \u201cAnd if redeeming [infinitive absolute] a man redeems [finite verb].\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p."}, {"pk": 2828342, "translation": "NET", "book": 3, "chapter": 27, "verse": 32, "text": "All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the LORD.", "comment": "sn The tithed animal was the tenth one that passed under the shepherd\u2019s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200)."}, {"pk": 2828343, "translation": "NET", "book": 3, "chapter": 27, "verse": 33, "text": "The owner must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, both the original animal and its substitute will be holy. It must not be redeemed.\u2019\u201d", "comment": "tn Heb \u201cAnd if exchanging [infinitive absolute] he exchanges it [finite verb].\u201d For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 \u00a7113.p.
tn Heb \u201che\u201d; the referent (the owner of the animal) has been specified in the translation for clarity.
tn Heb \u201cit shall be and its substitute shall be holy.\u201d
tn Heb \u201cit and its substitute.\u201d The referent (the original animal offered) has been specified in the translation for clarity."}, {"pk": 2828344, "translation": "NET", "book": 3, "chapter": 27, "verse": 34, "text": "These are the commandments which the LORD commanded Moses to tell the Israelites at Mount Sinai.", "comment": "tn Most of the commentaries and English versions translate, \u201cwhich the Lord commanded Moses for the children of Israel.\u201d The preposition \u05d0\u05b6\u05dc (\u2019el), however, does not usually mean \u201cfor.\u201d In this book it is commonly used when the Lord commands Moses \u201cto speak [un]to\u201d a person or group of persons (see, e.g., Lev 1:2; 4:2, etc.). The translation \u201cto tell\u201d here reflects this pattern in the book of Leviticus."}, {"pk": 2828345, "translation": "NET", "book": 4, "chapter": 1, "verse": 1, "text": "Now the LORD spoke to Moses in the tent of meeting in the wilderness of Sinai on the first day of the second month of the second year after the Israelites departed from the land of Egypt. He said:", "comment": "sn The English word \u201cwilderness\u201d is workable for the Hebrew term, because it describes land that is wild. The term \u201cdesert\u201d works if one thinks of land deserted by people. But to many modern readers \u201cdesert\u201d suggests the idea of an arid land without growth. The word must not be pressed to mean only sand dunes; it describes land that has rocks, canyons, oases, shrubs and trees occasionally, some animal life, and of course sand.
sn The exact location of Mount Sinai has been debated for some time. The traditional view from very early times is that it is located in the south, Jebel Musa, south of the monastery of St. Catherine. The other plausible suggestion is Ras es-Safsafeh, which is on the other end of the valley near the monastery. The mountain is also called Horeb in the Bible. The wilderness of Sinai would refer to the large plain that is at the base of the mountain. See further G. E. Wright, IDB 4:376-78; and G. I. Davies, The Way of the Wilderness.
tn The construction uses the infinitive construct of \u05d9\u05b8\u05e6\u05b7\u05d0 (yatsa\u2019, \u201cto go out\u201d), with a suffix serving as the subjective genitive, and the lamed preposition providing the temporal indication: \u201caccording to the going out of them.\u201d The Israelites are clearly intended as the subject.
tn Heb \u201cthey\u201d; the referent (the Israelites) has been specified in the translation for clarity.
sn This means that the Israelites had spent nine months at Sinai, because they had arrived there in the third month following the exodus. This account does not follow a strict chronology (see Num 9:1). The difference of one month in the narrative is not a critical difference, but a literary general reference. Here begins a new section of major importance to the future of the nation \u2013 the numbering for war and for settlement.
tn Heb \u201csaying.\u201d A new sentence was started here in the English translation for stylistic reasons.
sn The book of Numbers is the fourth book of the Pentateuch, traditionally called the Law of Moses. It provides a record of the experience of the Israelites during the wilderness wanderings, and records the laws for the camp as they traveled from place to place. The book focuses on the difficulties of the Israelites due to their lack of faith, rebellion, and apostasy. It also records God\u2019s protection of his people from opposition from without. The book makes a fitting contribution to the collection of holy writings as it shows the spiritual and physical progression of the company of the redeemed toward the promised land. The book has to be studied in conjunction with the other books of the Pentateuch. It builds on the promises made to Abraham in Genesis and the redemption from bondage in Exodus; it completes the cultic instructions for Israel that were laid down in Leviticus, and it concerns the worship in and the movement of the tabernacle that was built in Exodus. But the information here, both legal and historical, was not the major concern in those books. The book gets its title in English (following the Greek tradition) from the two censuses taken of the people, one at the beginning of the wanderings and the other at the end (although the Hebrew title is taken from the beginning of the book, \u05d1\u05bc\u05b7\u05de\u05bc\u05b4\u05d3\u05b0\u05d1\u05bc\u05b7\u05e8 [bammidbar], \u201cin the wilderness\u201d). In these lists particular emphasis is given to the leaders of the clans, a theme that will continue in the book as the focus is on how the leaders function in all the trials and temptations of the journey. The material in this book is essentially a theological interpretation of historical events, and as such it stands as an integral part of the revelation of God. In the study of the book of Numbers, when these issues of the nature of the text are significant to the interpretation and acceptance of the text, the notes will comment on them briefly. The indication at the outset of the book is that Moses had a good number of people who were able to help him compile the statistics and the facts of the wandering community. In Num 11:16\u201318 there is a group of leaders known as \u05e9\u05c1\u05b9\u05d8\u05bc\u05b0\u05e8\u05b4\u05d9\u05dd(shott\u00ffrim). This term was used in Exod 5:16\u201319 to describe the officers or foremen of the Israelites. They were appointed supervisors of the clans by Moses, and by the time of Joshua (Josh 1:10) they were a literary guild. The Hebrew word, cognate with Akkadian sataru, means \u201cto write.\u201d These people were to Israel what the scribes and chroniclers were to the pagan nations. They assisted Moses and the priests in their keeping of records. So no matter what they were called from time to time, there was a group of literate people who could keep the records and preserve the information from the very beginning. Their work matches the activities of scribes in the ancient world who used all the literary devices to preserve the material. There is no reason to doubt that the events recorded were attested to and preserved by such eyewitnesses. But their work would have been essentially to serve the leader, Moses. The book essentially follows the order of the events chronologically, more or less. Where it departs from that order it does so for literary or theological reasons. At the center of the theological concern is the tabernacle, its significance to the faith, and therefore the care in using it and in moving it. Its importance explains the presence and the arrangement of the ritual laws. With the records and statistics provided for him, Moses could then introduce into the record the great events in the wilderness experience of Israel, which were to become warnings and encouragements for all time. Most of this material comes from the two years at the beginning of the experience and the two years at the end. But this itself may be a literary device (merism) to show the nature of the wanderings throughout. The Hebrew text of the book of Numbers has been preserved fairly well. It has not been preserved as well as Leviticus, which was most important to the ministry of the priests and Levites. But in comparison with some of the prophetic writings, Numbers represents a well-preserved text. The problems will be discussed in the relevant passages. So Numbers is essentially a part of the unfolding revelation of the Torah, the Law. It shows God\u2019s faithfulness to his covenant plan and to his covenant people, but it also shows the problems incurred by the people\u2019s lack of faith and obedience. The book focuses frequently on the nature of the holy Lord God, for at the center of all this material is the person and the works of the Lord. This provided the standard for the faith and practice of the people. For more information on chapter one, see W. F. Albright, \u201cThe Administrative Divisions of Israel and Judah,\u201d JPOS 5 (1925): 17-54; A. Cody, A History of Old Testament Priesthood; A. Lucas, \u201cThe Number of the Israelites at the Time of the Exodus,\u201d PEQ 76 (1944): 351-64; G. E. Mendenhall, \u201cThe Census Lists of Numbers 1 and 26,\u201d JBL 77 (1958): 52-66; E. Nielsen, \u201cThe Levites in the Old Testament,\u201d ASTI 3 (1964): 16-27; L. A. Snijders, \u201cThe Meaning of \u05d6\u05e8 in the Old Testament: An Exegetical Study,\u201d OTS 10 (1954): 1-154; and J. W. Wenham, \u201cLarge Numbers in the Old Testament,\u201d TynBul 18 (1967): 19-53.
sn The holy name is \u201cYahweh.\u201d This is the ancient name for the God of the covenant community. The name was explained or interpreted by Moses for the Israelites by the etymological connection to the verb \u201cto be.\u201d God said that its significance was \u201cI am that I am\u201d (\u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4, \u2019ehyeh \u2019aser \u2019ehyeh) using the first person of the verb; the name, the third person of the verb, would therefore mean \u201cHe is.\u201d The name indicates that God is the sovereign Lord of creation, the eternal God, the covenant Lord; he is sovereignly independent of all creation, but he is intimately involved with all his people. Most English translations do not use it, but follow the Jewish custom of using substitute words for the holy name, such as \u201cthe Lord,\u201d \u201cthe Eternal One,\u201d etc.
tn The book begins with the vav (\u05d5) consecutive and the preterite, \u201cand he spoke.\u201d This does not indicate that the book is a continuation of the previous material, for in that case certain other books in the canon would have to be linked with the writings of other people just because they followed them. This form is simply the narrative verb; the conjunction need not be translated. The verb should not be limited to a literary formula, but does indicate the divine source of the command for Moses. God was speaking to Moses throughout the wilderness wanderings from the tent, and so the ideas are from him, and not from the \u201cwill of man.\u201d
sn This was one of several names by which the tabernacle was known. This was the tent with its furnishings that the Israelites built according to the book of Exodus. While that tabernacle was being built, the Lord met with Moses in a tent of meeting nearby (Exod 33:7), but when the project was finished, the title was transferred to the tabernacle. It may be that the expression \u201ctent of meeting\u201d refers to the inner tabernacle where God revealed himself to Moses and Aaron, and the word \u201ctabernacle\u201d refers to the whole shrine, the curtained structure with all its contents. This would mean that God addressed Moses from between the cherubim in the holy of holies (see R. A. Cole, Exodus [TOTC], 191). The point is clear, though \u2013 the shrine was functioning as the sign of God\u2019s actual presence and leadership among his people."}, {"pk": 2828346, "translation": "NET", "book": 4, "chapter": 1, "verse": 2, "text": "\u201cTake a census of the entire Israelite community by their clans and families, counting the name of every individual male.", "comment": "tn The construction is literally \u201clift up the head[s],\u201d (\u05e9\u05c2\u05b0\u05d0\u05d5\u05bc \u05d0\u05b6\u05ea\u05be\u05e8\u05b9\u05d0\u05e9\u05c1, s\u00ff\u2019u \u2019et-ro\u2019sh). This idiom for taking a census occurs elsewhere (Exod 30:12; Lev 5:24; Num 1:24; etc.). The idea is simply that of counting heads to arrive at the base for the standing army. This is a different event than the one recorded in Exod 30:11\u201316, which was taken for a different purpose altogether. The verb is plural, indicating that Moses had help in taking the census.
tn This clause simply has \u201cin/with the number of the names of every male with respect to their skulls [individually].\u201d Counting heads, or every skull, simply meant that each person was to be numbered in the census. Except for the Levites, no male was exempt from the count.
tn The tribe (\u05de\u05b7\u05d8\u05bc\u05b6\u05d4, matteh or \u05e9\u05c1\u05b5\u05d1\u05b6\u05d8, shevet) is the main category. The family groups or clans (\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b0\u05d7\u05b9\u05ea, mishp\u00ffkhot) and the households or families (\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b2\u05d1\u05b9\u05ea, bet \u2019avot) were sub-divisions of the tribe.
tn Heb \u201cthe congregation of Israel.\u201d
tc Smr lacks the Hebrew word \u201call\u201d here."}, {"pk": 2828347, "translation": "NET", "book": 4, "chapter": 1, "verse": 3, "text": "You and Aaron are to number all in Israel who can serve in the army, those who are twenty years old or older, by their divisions.", "comment": "tn The noun (\u05e6\u05b8\u05d1\u05b8\u05d0, tsava\u2019) means \u201carmy\u201d or \u201cmilitary group.\u201d But the word can also be used for nonmilitary divisions of labor (Num 4:3).
tn The verb (\u05e4\u05bc\u05b8\u05e7\u05b7\u05d3, paqad) means \u201cto visit, appoint, muster, number.\u201d The word is a common one in scripture. It has as its basic meaning the idea of \u201cdetermining the destiny\u201d of someone, by appointing, mustering, or visiting. When God \u201cvisits,\u201d it is a divine intervention for either blessing or cursing. Here it is the taking of a census for war (see G. Andr\u00e9, Determining the Destiny [ConBOT], 16).
tn The construction uses the participle \u201cgoing out\u201d followed by the noun \u201carmy.\u201d It describes everyone \u201cgoing out in a military group,\u201d meaning serving in the army. It was the duty of every able-bodied Israelite to serve in this \u201cpeoples\u201d army. There were probably exemptions for the infirm or the crippled, but every male over twenty was chosen. For a discussion of warfare, see P. C. Craigie, The Problem of War in the Old Testament, and P. D. Miller, \u201cThe Divine Council and the Prophetic Call to War,\u201d VT 18 (1968): 100-107.
tn The text simply has \u201cfrom twenty years old and higher.\u201d
tn Heb \u201cand up.\u201d"}, {"pk": 2828348, "translation": "NET", "book": 4, "chapter": 1, "verse": 4, "text": "And to help you there is to be a man from each tribe, each man the head of his family.", "comment": "tn Heb \u201cand with you.\u201d
tn Heb \u201cthe house of his fathers.\u201d
sn See J. R. Bartlett, \u201cThe Use of the Word \u05e8\u05d0\u05e9\u05c1 as a Title in the Old Testament,\u201d VT 19 (1969): 1-10.
tn The clause expresses a distributive function, \u201ca man\u201d means \u201ceach man.\u201d
tn The construction uses the noun in a distributive sense: \u201ca man, a man for a tribe,\u201d meaning a man for each tribe."}, {"pk": 2828349, "translation": "NET", "book": 4, "chapter": 1, "verse": 5, "text": "Now these are the names of the men who are to help you: from Reuben, Elizur son of Shedeur;", "comment": "tn The preposition lamed (\u05dc) prefixed to the name could be taken in the sense of \u201cfrom,\u201d but could also be \u201cwith regard to\u201d (specification).
tn The verb is \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad, \u201cto stand\u201d). It literally then is, \u201cwho will stand with you.\u201d They will help in the count, but they will also serve as leaders as the camp moves from place to place."}, {"pk": 2828350, "translation": "NET", "book": 4, "chapter": 1, "verse": 6, "text": "from Simeon, Shelumiel son of Zurishaddai;", "comment": "sn This name and the name Ammishaddai below have the theophoric element (\u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9, shadday, \u201cthe Almighty\u201d). It would mean \u201cthe Almighty is my rock\u201d; the later name means \u201cthe Almighty is my kinsman.\u201d Other theophoric elements in the passage are \u201cfather,\u201d \u201cbrother,\u201d and \u201cGod.\u201d"}, {"pk": 2828351, "translation": "NET", "book": 4, "chapter": 1, "verse": 7, "text": "from Judah, Nahshon son of Amminadab;", "comment": "sn Nahshon was an ancestor of Boaz and David, and therefore of Christ (Luke 3:32\u201333)."}, {"pk": 2828352, "translation": "NET", "book": 4, "chapter": 1, "verse": 8, "text": "from Issachar, Nethanel son of Zuar;"}, {"pk": 2828353, "translation": "NET", "book": 4, "chapter": 1, "verse": 9, "text": "from Zebulun, Eliab son of Helon;"}, {"pk": 2828354, "translation": "NET", "book": 4, "chapter": 1, "verse": 10, "text": "from the sons of Joseph: from Ephraim, Elishama son of Ammihud; from Manasseh, Gamaliel son of Pedahzur;"}, {"pk": 2828355, "translation": "NET", "book": 4, "chapter": 1, "verse": 11, "text": "from Benjamin, Abidan son of Gideoni;"}, {"pk": 2828356, "translation": "NET", "book": 4, "chapter": 1, "verse": 12, "text": "from Dan, Ahiezer son of Ammishaddai;"}, {"pk": 2828357, "translation": "NET", "book": 4, "chapter": 1, "verse": 13, "text": "from Asher, Pagiel son of Ocran;"}, {"pk": 2828358, "translation": "NET", "book": 4, "chapter": 1, "verse": 14, "text": "from Gad, Eliasaph son of Deuel;", "comment": "tc There is a textual difficulty with this verb. The Greek form uses r and not d, giving the name Ra\u2018oul. There is even some variation in the Hebrew traditions, but BHS (following the Leningrad codex of a.d. 1008) has preferred the name Deuel."}, {"pk": 2828359, "translation": "NET", "book": 4, "chapter": 1, "verse": 15, "text": "from Naphtali, Ahira son of Enan.\u201d"}, {"pk": 2828360, "translation": "NET", "book": 4, "chapter": 1, "verse": 16, "text": "These were the ones chosen from the community, leaders of their ancestral tribes. They were the heads of the thousands of Israel.", "comment": "tc The form has a Kethib-Qere problem, but the sentence calls for the Qere, the passive participle in the construct \u2013 \u201cthe called of\u2026.\u201d These men were God\u2019s choice, and not Moses\u2019, or their own choice. He announced who they would be, and then named them. So they were truly \u201ccalled\u201d (\u05e7\u05b8\u05e8\u05b8\u05d0, qara\u2019). The other reading is probably due to a copyist\u2019s error.
tc The Hebrew text has \u05d0\u05b7\u05dc\u05b0\u05e4\u05b5\u05d9 (\u2019alfey, \u201cthousands of\u201d). There is some question over this reading in the MT, however. The community groups that have these leaders were larger tribes, but there is little certainty about the size of the divisions.
tn Heb \u201cexalted ones of the tribes of their fathers.\u201d The earlier group of elders was chosen by Moses at the advice of his father-in-law. This group represents the few leaders of the tribes that were chosen by God, a more literate group apparently, who were the forerunners of the \u05e9\u05c1\u05b9\u05d8\u05bc\u05b0\u05e8\u05b4\u05d9\u05dd (shott\u00ffrim).
tn The word is \u05e0\u05b8\u05e9\u05c2\u05b4\u05d9\u05d0 (nasi\u2019, \u201cexalted one, prince, leader\u201d). Cf. KJV, ASV, NAB \u201cprinces.\u201d These were men apparently revered or respected in their tribes, and so the clear choice to assist Moses with the leadership. See further, E. A. Speiser, \u201cBackground and Function of the Biblical na\u201es\u00c3\u00fe\u00e1,\u201d CBQ 25 (1963): 111-17."}, {"pk": 2828361, "translation": "NET", "book": 4, "chapter": 1, "verse": 17, "text": "So Moses and Aaron took these men who had been mentioned specifically by name,"}, {"pk": 2828362, "translation": "NET", "book": 4, "chapter": 1, "verse": 18, "text": "and they assembled the entire community together on the first day of the second month. Then the people recorded their ancestry by their clans and families, and the men who were twenty years old or older were listed by name individually,", "comment": "tn The verb is supplied. The Hebrew text simply has \u201cin/with the number of names of those who are twenty years old and higher according to their skulls.\u201d
tn The verb is the Hitpael preterite form \u05d5\u05b7\u05d9\u05bc\u05b4\u05ea\u05b0\u05d9\u05b7\u05dc\u05b0\u05d3\u05d5\u05bc (vayyityaldu). The cognate noun \u05ea\u05bc\u05d5\u05b9\u05dc\u05b0\u05d3\u05d5\u05b9\u05ea (tol\u00ffdot) is the word that means \u201cgenealogies, family records, records of ancestry.\u201d The root is \u05d9\u05b8\u05dc\u05b7\u05d3 (yalad, \u201cto bear, give birth to\u201d). Here they were recording their family connections, and not, of course, producing children. The verbal stem seems to be both declarative and reflexive.
tc The LXX adds \u201cof the second year.\u201d
tn The verb is the Hiphil of the root \u05e7\u05b8\u05d4\u05b7\u05dc (qahal), meaning \u201cto call, assemble\u201d; the related noun is an \u201cassembly.\u201d"}, {"pk": 2828363, "translation": "NET", "book": 4, "chapter": 1, "verse": 19, "text": "just as the LORD had commanded Moses. And so he numbered them in the wilderness of Sinai."}, {"pk": 2828364, "translation": "NET", "book": 4, "chapter": 1, "verse": 20, "text": "And they were as follows: The descendants of Reuben, the firstborn son of Israel: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name individually."}, {"pk": 2828365, "translation": "NET", "book": 4, "chapter": 1, "verse": 21, "text": "Those of them who were numbered from the tribe of Reuben were 46,500.", "comment": "tn Heb \u201cthose numbered of them.\u201d The form is \u05e4\u05bc\u05b0\u05e7\u05bb\u05d3\u05b5\u05d9\u05d4\u05b6\u05dd (p\u00ffqudehem), the passive participle with the pronominal suffix. This indicates that the number came to 46,500, but it specifically refers to \u201cthose numbered.\u201d This expression occurs frequently throughout the book of Numbers.
sn There has been much discussion about the numbers in the Israelite wilderness experience. The immediate difficulty for even the casual reader is the enormous number of the population. If indeed there were 603,550 men twenty years of age and older who could fight, the total population of the exodus community counting women and children would have been well over a million, or even two million as calculated by some. This is not a figure that the Bible ever gives, but given the sizes of families the estimate would not be far off. This is a staggering number to have cross the Sea, drink from the oases, or assemble in the plain by Sinai. It is not a question of whether or not God could provide for such a number; it is rather a problem of logistics for a population of that size in that period of time. The problem is not with the text itself, but with the interpretation of the word \u05d0\u05b6\u05dc\u05b6\u05e3 (\u2019elef), traditionally translated \u201cthousand.\u201d The word certainly can be taken as \u201cthousand,\u201d and most often is. But in view of the problem of the large number here, some scholars have chosen one of the other meanings attested in literature for this word, perhaps \u201ctroop,\u201d or \u201cfamily,\u201d or \u201ctent group,\u201d even though a word for \u201cfamily\u201d has already been used (see A. H. McNeile, Numbers, 7; J. Garstang, Joshua-Judges, 120; J. Bright, History of Israel, 144). Another suggestion is to take the word as a \u201cchief\u201d or \u201ccaptain\u201d based on Ugaritic usage (see R. E. D. Clarke, \u201cThe Large Numbers of the Old Testament,\u201d JTVI 87 [1955]: 82-92; and J. W. Wenham, \u201cLarge Numbers in the Old Testament,\u201d TynBul 18 [1967]: 19-53). This interpretation would reduce the size of the Israelite army to about 18,000 men from a population of about 72,000 people. That is a radical change from the traditional reading and may be too arbitrary an estimate. A more unlikely calculation following the idea of a new meaning would attempt to divide the numbers and use the first part to refer to the units and the second the measurement (e.g., 65 thousand and four hundred would become 65 units of four hundred). Another approach has been to study the numbers rhetorically, analyzing the numerical values of letters and words. But this method, known as gematria, came in much later than the biblical period (see for it G. Fohrer, Introduction to the Old Testament, 184; and A. Noordtzij, Numbers [BSC], 24). On this system the numbers for \u201cthe sons of Israel\u201d would be 603. But the number of the people in the MT is 603,550. Another rhetorical approach is that which says the text used exaggerations in the numbers on an epic scale to make the point of God\u2019s blessing. R. B. Allen\u2019s view that the numbers have been magnified by a factor of ten (\u201cNumbers,\u201d The Expositor\u2019s Bible Commentary, 2:688-91), which would mean the army was only 60,000 men, seems every bit as arbitrary as Wenham\u2019s view to get down to 18,000. Moreover, such views cannot be harmonized with the instructions in the chapter for them to count every individual skull \u2013 that seems very clear. This is not the same kind of general expression one finds in \u201cSaul has killed his thousands, David his ten thousands\u201d (1 Sam 18:7). There one expects the bragging and the exaggerations. But in a text of numbering each male, to argue that the numbers have been inflated ten-fold to form the rhetoric of praise for the way God has blessed the nation demands a much more convincing argument than has typically been given. On the surface it seems satisfactory, but it raises a lot of questions. Everything in Exodus and Numbers attests to the fact that the Israelites were in a population explosion, that their numbers were greater than their Egyptian overlords. Pharaoh had attempted to counter their growth by killing males from the ranks. That only two midwives are named must be taken to mean that they were heads of the guilds, for two could not service a population \u2013 even of the smaller estimate given above. But even though the size had to have been great and seen as a threat, we are at a loss to know exactly how to determine it. There is clearly a problem with the word \u201cthousand\u201d here and in many places in the OT, as the literature will show, but the problem cannot really be solved without additional information. The suggestions proposed so far seem to be rather arbitrary attempts to reduce the number to a less-embarrassing total, one that would seem more workable in the light of contemporary populations and armies, as well as space and time for the people\u2019s movement in the wilderness. An army of 10,000 or 20,000 men in those days would have been a large army; an army of 600,000 (albeit a people\u2019s army, which may mean that only a portion of the males would actually fight at any time \u2013 as was true at Ai) is large even by today\u2019s standards. But the count appears to have been literal, and the totals calculated accordingly, totals which match other passages in the text. If some formula is used to reduce the thousands in this army, then there is the problem of knowing what to do when a battle has only five thousand, or three thousand men. One can only conclude that on the basis of what we know the word should be left with the translation \u201cthousand,\u201d no matter what difficulties this might suggest to the reader. One should be cautious, though, in speaking of a population of two million, knowing that there are serious problems with the calculation of that number, if not with the word \u201cthousand\u201d itself. It is very doubtful that the population of the wilderness community was in the neighborhood of two million. Nevertheless, until a more convincing explanation of the word \u201cthousand\u201d or the calculation of the numbers is provided, one should retain the reading of the MT but note the difficulty with the large numbers."}, {"pk": 2828366, "translation": "NET", "book": 4, "chapter": 1, "verse": 22, "text": "From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them twenty years old or older who could serve in the army were listed by name individually.", "comment": "tc Some witnesses have omitted \u201cthose that were numbered of them,\u201d to preserve the literary pattern of the text. The omission is supported by the absence of the expression in the Greek as well as in some MT mss. Most modern commentators follow this."}, {"pk": 2828367, "translation": "NET", "book": 4, "chapter": 1, "verse": 23, "text": "Those of them who were numbered from the tribe of Simeon were 59,300."}, {"pk": 2828368, "translation": "NET", "book": 4, "chapter": 1, "verse": 24, "text": "From the descendants of Gad: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.", "comment": "tc The LXX has vv. 24\u201335 after v. 37."}, {"pk": 2828369, "translation": "NET", "book": 4, "chapter": 1, "verse": 25, "text": "Those of them who were numbered from the tribe of Gad were 45,650."}, {"pk": 2828370, "translation": "NET", "book": 4, "chapter": 1, "verse": 26, "text": "From the descendants of Judah: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name."}, {"pk": 2828371, "translation": "NET", "book": 4, "chapter": 1, "verse": 27, "text": "Those of them who were numbered from the tribe of Judah were 74,600."}, {"pk": 2828372, "translation": "NET", "book": 4, "chapter": 1, "verse": 28, "text": "From the descendants of Issachar: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name."}, {"pk": 2828373, "translation": "NET", "book": 4, "chapter": 1, "verse": 29, "text": "Those of them who were numbered from the tribe of Issachar were 54,400."}, {"pk": 2828374, "translation": "NET", "book": 4, "chapter": 1, "verse": 30, "text": "From the descendants of Zebulun: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name."}, {"pk": 2828375, "translation": "NET", "book": 4, "chapter": 1, "verse": 31, "text": "Those of them who were numbered from the tribe of Zebulun were 57,400."}, {"pk": 2828376, "translation": "NET", "book": 4, "chapter": 1, "verse": 32, "text": "From the sons of Joseph: From the descendants of Ephraim: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name."}, {"pk": 2828377, "translation": "NET", "book": 4, "chapter": 1, "verse": 33, "text": "Those of them who were numbered from the tribe of Ephraim were 40,500."}, {"pk": 2828378, "translation": "NET", "book": 4, "chapter": 1, "verse": 34, "text": "From the descendants of Manasseh: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name."}, {"pk": 2828379, "translation": "NET", "book": 4, "chapter": 1, "verse": 35, "text": "Those of them who were numbered from the tribe of Manasseh were 32,200."}, {"pk": 2828380, "translation": "NET", "book": 4, "chapter": 1, "verse": 36, "text": "From the descendants of Benjamin: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name."}, {"pk": 2828381, "translation": "NET", "book": 4, "chapter": 1, "verse": 37, "text": "Those of them who were numbered from the tribe of Benjamin were 35,400."}, {"pk": 2828382, "translation": "NET", "book": 4, "chapter": 1, "verse": 38, "text": "From the descendants of Dan: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name."}, {"pk": 2828383, "translation": "NET", "book": 4, "chapter": 1, "verse": 39, "text": "Those of them who were numbered from the tribe of Dan were 62,700."}, {"pk": 2828384, "translation": "NET", "book": 4, "chapter": 1, "verse": 40, "text": "From the descendants of Asher: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name."}, {"pk": 2828385, "translation": "NET", "book": 4, "chapter": 1, "verse": 41, "text": "Those of them who were numbered from the tribe of Asher were 41,500."}, {"pk": 2828386, "translation": "NET", "book": 4, "chapter": 1, "verse": 42, "text": "From the descendants of Naphtali: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.", "comment": "tc The verse does not have the preposition, only \u201cthe descendants of Naphtali.\u201d"}, {"pk": 2828387, "translation": "NET", "book": 4, "chapter": 1, "verse": 43, "text": "Those of them who were numbered from the tribe of Naphtali were 53,400."}, {"pk": 2828388, "translation": "NET", "book": 4, "chapter": 1, "verse": 44, "text": "These were the men whom Moses and Aaron numbered along with the twelve leaders of Israel, each of whom was from his own family.", "comment": "tn Heb \u201cthey were one man for the house of his fathers.\u201d
tn The construction uses both the passive participle \u05d4\u05b7\u05e4\u05bc\u05b0\u05e7\u05bb\u05d3\u05b4\u05d9\u05dd (happ\u00ffqudim) and the verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad), giving a literal translation of \u201cthese were the numbered ones, whom Moses and Aaron numbered.\u201d"}, {"pk": 2828389, "translation": "NET", "book": 4, "chapter": 1, "verse": 45, "text": "All the Israelites who were twenty years old or older, who could serve in Israel\u2019s army, were numbered according to their families.", "comment": "tn Literally the text has, \u201cand all the numbered of the Israelites were according to their families.\u201d The verb in the sentence is actually without a complement (see v. 46)."}, {"pk": 2828390, "translation": "NET", "book": 4, "chapter": 1, "verse": 46, "text": "And all those numbered totaled 603,550."}, {"pk": 2828391, "translation": "NET", "book": 4, "chapter": 1, "verse": 47, "text": "But the Levites, according to the tribe of their fathers, were not numbered among them.", "comment": "tn The vav (\u05d5) on this word indicates a disjunction with the previous sequence of reports. It may be taken as a contrastive clause, translated \u201cbut\u201d or \u201chowever.\u201d
tc The form in the text is \u05d4\u05b8\u05ea\u05b0\u05e4\u05bc\u05b8\u05e7\u05b0\u05d3\u05d5\u05bc (hotpaq\u00ffdu); if this is correct, then it is an isolated instance of the reflexive of the Qal of \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad). Some, however, explain the form as the Hitpael without the doubling of the middle letter and with a compensatory lengthening of the vowel before it (G. B. Gray, Numbers [ICC], 10).
tn The construction is unexpected, for Levites would be from the tribe of Levi. The note seems more likely to express that all these people were organized by tribal lineage, and so too the Levites, according to the tribe of their fathers \u2013 individual families of Levites."}, {"pk": 2828392, "translation": "NET", "book": 4, "chapter": 1, "verse": 48, "text": "The LORD had said to Moses,", "comment": "tn Heb \u201chad spoken to Moses, saying.\u201d The infinitive construct of \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar), sometimes rendered \u201csaying\u201d in older English translations, does not need to be translated, but can be taken simply as the indicator of direct discourse. Most recent English translations, including the present one, leave the form untranslated for stylistic reasons to avoid redundancy."}, {"pk": 2828393, "translation": "NET", "book": 4, "chapter": 1, "verse": 49, "text": "\u201cOnly the tribe of Levi you must not number or count with the other Israelites.", "comment": "tn Heb \u201clift up their head.\u201d
tn Heb \u201cin the midst of the sons of Israel.\u201d
sn From the giving of the Law on the priesthood comes the prerogative of the tribe of Levi. There were, however, members of other tribes who served as priests from time to time (see Judg 17:5).
tn The construction has literally, \u201conly the tribe of Levi you shall not number.\u201d The Greek text rendered the particle \u05d0\u05b7\u05da\u05b0 (\u2019akh) forcefully with \u201csee to it that\u201d or \u201ctake care that.\u201d For the uses of this form, see R. J. Williams, Hebrew Syntax, 65, \u00a7388-89."}, {"pk": 2828394, "translation": "NET", "book": 4, "chapter": 1, "verse": 50, "text": "But appoint the Levites over the tabernacle of the testimony, over all its furnishings and over everything in it. They must carry the tabernacle and all its furnishings; and they must attend to it and camp around it.", "comment": "tn Heb \u201cthe tabernacle.\u201d The pronoun (\u201cit\u201d) was used in the translation here for stylistic reasons.
tn The same verb translated \u201cnumber\u201d (\u05e4\u05bc\u05b8\u05e7\u05b7\u05d3, paqad) is now used to mean \u201cappoint\u201d (\u05d4\u05b7\u05e4\u05b0\u05e7\u05b5\u05d3, hafqed), which focuses more on the purpose of the verbal action of numbering people. Here the idea is that the Levites were appointed to take care of the tabernacle. On the use of this verb with the Levites\u2019 appointment, see M. Gertner, \u201cThe Masorah and the Levites,\u201d VT 10 (1960): 252.
tn The Hebrew name used here is \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b7\u05df \u05d4\u05b8\u05e2\u05b5\u05d3\u05bb\u05ea (mishkan ha\u2019edut). The tabernacle or dwelling place of the Lord was given this name because it was here that the tablets of the Law were kept. The whole shrine was therefore a reminder (\u05d4\u05b8\u05e2\u05b5\u05d3\u05d5\u05bc\u05ea, a \u201cwarning sign\u201d or \u201ctestimony\u201d) of the stipulations of the covenant. For the ancient Near Eastern customs of storing the code in the sanctuaries, see M. G. Kline, Treaty of the Great King, 14-19, and idem, The Structure of Biblical Authority, 35-36. Other items were in the ark in the beginning, but by the days of Solomon only the tablets were there (1 Kgs 8:9).
tn The addition of the pronoun before the verb is emphatic \u2013 they are the ones who are to attend to the tabernacle. The verb used is \u05e9\u05c1\u05b8\u05e8\u05b7\u05ea (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine.
tn The imperfect tense here is an obligatory imperfect telling that they are bound to do this since they are appointed for this specific task."}, {"pk": 2828395, "translation": "NET", "book": 4, "chapter": 1, "verse": 51, "text": "Whenever the tabernacle is to move, the Levites must take it down, and whenever the tabernacle is to be reassembled, the Levites must set it up. Any unauthorized person who approaches it must be killed.", "comment": "tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.
tn Heb \u201craise it up.\u201d
tn The word used here is \u05d6\u05b8\u05e8 (zar), normally translated \u201cstranger\u201d or \u201coutsider.\u201d It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.
tn The construction uses the infinitive construct with the temporal preposition; the \u201ctabernacle\u201d is then the following genitive. Literally it is \u201cand in the moving of the tabernacle,\u201d meaning, \u201cwhen the tabernacle is supposed to be moved,\u201d i.e., when people are supposed to move it. The verb \u05e0\u05b8\u05e1\u05b8\u05e2 (nasa\u2019) means \u201cpull up the tent pegs and move,\u201d or more simply, \u201cjourney.\u201d"}, {"pk": 2828396, "translation": "NET", "book": 4, "chapter": 1, "verse": 52, "text": "\u201cThe Israelites will camp according to their divisions, each man in his camp, and each man by his standard."}, {"pk": 2828397, "translation": "NET", "book": 4, "chapter": 1, "verse": 53, "text": "But the Levites must camp around the tabernacle of the testimony, so that the LORD\u2019s anger will not fall on the Israelite community. The Levites are responsible for the care of the tabernacle of the testimony.\u201d", "comment": "tn The main verb of the clause is the perfect tense with vav (\u05d5) consecutive, \u05d5\u05b0\u05e9\u05c1\u05b8\u05de\u05b0\u05e8\u05d5\u05bc (v\u00ffsham\u00ffru) meaning they \u201cshall guard, protect, watch over, care for.\u201d It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun \u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b6\u05e8\u05b6\u05ea (mishmeret): \u201cThe Levites must care for the care of the tabernacle.\u201d The cognate intensifies the construction to stress that they are responsible for this care.
tc Instead of \u201cwrath\u201d the Greek text has \u201csin,\u201d focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath. tn Heb \u201cso that there be no wrath on.\u201d In context this is clearly the divine anger, so \u201cthe Lord\u2019s\u201d has been supplied in the translation for clarity."}, {"pk": 2828398, "translation": "NET", "book": 4, "chapter": 1, "verse": 54, "text": "The Israelites did according to all that the LORD commanded Moses \u2014 that is what they did.", "comment": "tc The LXX adds \u201cand Aaron.\u201d"}, {"pk": 2828399, "translation": "NET", "book": 4, "chapter": 2, "verse": 1, "text": "The LORD spoke to Moses and to Aaron:", "comment": "sn For this chapter, see C. E. Douglas, \u201cThe Twelve Houses of Israel,\u201d JTS 37 (1936): 49-56; C. C. Roach, \u201cThe Camp in the Wilderness: A Sermon on Numbers 2:2,\u201d Int 13 (1959): 49-54; and G. St. Clair, \u201cIsrael in Camp: A Study,\u201d JTS 8 (1907): 185-217."}, {"pk": 2828400, "translation": "NET", "book": 4, "chapter": 2, "verse": 2, "text": "\u201cEvery one of the Israelites must camp under his standard with the emblems of his family; they must camp at some distance around the tent of meeting.", "comment": "tn The Hebrew expression \u05de\u05b4\u05e0\u05bc\u05b6\u05d2\u05b6\u05d3 (minneged) means \u201cfrom before\u201d or \u201copposite; facing\u201d and \u201cat some distance\u201d or \u201caway from the front of\u201d (see BDB 617 s.v. \u05e0\u05b6\u05d2\u05b6\u05d3 2.c.a; DCH 5:603-4 s.v. 3.b).
tn Heb \u201cof/for the house of their fathers.\u201d
sn The Israelites were camping as a military camp, each tribe with the standards and emblems of the family. The standard was the symbol fastened to the end of a pole and carried to battle. It served to rally the tribe to the battle. The Bible nowhere describes these, although the serpent emblem of Numbers 21:8\u20139 may give a clue. But they probably did not have shapes of animals in view of the prohibition in the Decalogue. The standards may have been smaller for the families than the ones for the tribes. See further K. A. Kitchen, \u201cSome Egyptian Background to the Old Testament,\u201d TynBul 5 (1960): 11; and T. W. Mann, Divine Presence and Guidance in Israelite Tradition, 169-73.
tn The imperfect tense is to be taken in the nuance of instruction.
tn Heb \u201ca man by his own standard.\u201d"}, {"pk": 2828401, "translation": "NET", "book": 4, "chapter": 2, "verse": 3, "text": "\u201cNow those who will be camping on the east, toward the sunrise, are the divisions of the camp of Judah under their standard. The leader of the people of Judah is Nahshon son of Amminadab.", "comment": "tn The sentence actually has \u201c[those camping\u2026are] the standard of the camp of Judah according to their divisions.\u201d
tn The sentence begins with a vav (\u05d5) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning \u201cand/now those camping.\u201d Many English versions employ a finite verb; cf. KJV \u201con the east side\u2026shall they of the standard of the camp of Judah pitch.\u201d
tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).
tn Or \u201cwill be.\u201d"}, {"pk": 2828402, "translation": "NET", "book": 4, "chapter": 2, "verse": 4, "text": "Those numbered in his division are 74,600.", "comment": "tc The expression \u201cand his divisions and those numbered of them\u201d is somewhat tautological. The words are synonyms used for statistical purposes, and so neither should be simply deleted."}, {"pk": 2828403, "translation": "NET", "book": 4, "chapter": 2, "verse": 5, "text": "Those who will be camping next to them are the tribe of Issachar. The leader of the people of Issachar is Nethanel son of Zuar.", "comment": "tn Heb \u201cby him\u201d [i.e., Judah]."}, {"pk": 2828404, "translation": "NET", "book": 4, "chapter": 2, "verse": 6, "text": "Those numbered in his division are 54,400."}, {"pk": 2828405, "translation": "NET", "book": 4, "chapter": 2, "verse": 7, "text": "Next will be the tribe of Zebulun. The leader of the people of Zebulun is Eliab son of Helon.", "comment": "tn This part has been supplied; the text simply has \u201cthe tribe of Zebulun.\u201d"}, {"pk": 2828406, "translation": "NET", "book": 4, "chapter": 2, "verse": 8, "text": "Those numbered in his division are 57,400."}, {"pk": 2828407, "translation": "NET", "book": 4, "chapter": 2, "verse": 9, "text": "All those numbered of the camp of Judah, according to their divisions, are 186,400. They will travel at the front.", "comment": "tn The verb is \u05e0\u05b8\u05e1\u05b8\u05e2 (nasa\u2019): \u201cto journey, travel, set out,\u201d and here, \u201cto move camp.\u201d Judah will go first, or, literally, at the head of the nation, when they begin to travel."}, {"pk": 2828408, "translation": "NET", "book": 4, "chapter": 2, "verse": 10, "text": "\u201cOn the south will be the divisions of the camp of Reuben under their standard. The leader of the people of Reuben is Elizur son of Shedeur.", "comment": "tn Here and throughout the line is literally \u201c[under] the standard of the camp of Reuben\u2026according to their divisions.\u201d"}, {"pk": 2828409, "translation": "NET", "book": 4, "chapter": 2, "verse": 11, "text": "Those numbered in his division are 46,500."}, {"pk": 2828410, "translation": "NET", "book": 4, "chapter": 2, "verse": 12, "text": "Those who will be camping next to them are the tribe of Simeon. The leader of the people of Simeon is Shelumiel son of Zurishaddai."}, {"pk": 2828411, "translation": "NET", "book": 4, "chapter": 2, "verse": 13, "text": "Those numbered in his division are 59,300."}, {"pk": 2828412, "translation": "NET", "book": 4, "chapter": 2, "verse": 14, "text": "Next will be the tribe of Gad. The leader of the people of Gad is Eliasaph son of Deuel.", "comment": "tn The Hebrew text simply has \u201cand the tribe of Gad.\u201d
tc The Leningrad codex, upon which BHS is based, has \u201cReuel\u201d here. In reading \u201cDeuel\u201d the translation presented above follows many medieval Hebrew manuscripts, Smr, and the Latin Vulgate. Cf. Num 1:14."}, {"pk": 2828413, "translation": "NET", "book": 4, "chapter": 2, "verse": 15, "text": "Those numbered in his division are 45,650."}, {"pk": 2828414, "translation": "NET", "book": 4, "chapter": 2, "verse": 16, "text": "All those numbered of the camp of Reuben, according to their divisions, are 151,450. They will travel second."}, {"pk": 2828415, "translation": "NET", "book": 4, "chapter": 2, "verse": 17, "text": "\u201cThen the tent of meeting with the camp of the Levites will travel in the middle of the camps. They will travel in the same order as they camped, each in his own place under his standard.", "comment": "tn The Hebrew expression is \u05e2\u05b7\u05dc\u05be\u05d9\u05b8\u05d3\u05d5\u05b9 (\u2019al-yado, \u201cupon his hand\u201d). This clearly refers to a specifically designated place for each man."}, {"pk": 2828416, "translation": "NET", "book": 4, "chapter": 2, "verse": 18, "text": "\u201cOn the west will be the divisions of the camp of Ephraim under their standard. The leader of the people of Ephraim is Elishama son of Amihud."}, {"pk": 2828417, "translation": "NET", "book": 4, "chapter": 2, "verse": 19, "text": "Those numbered in his division are 40,500."}, {"pk": 2828418, "translation": "NET", "book": 4, "chapter": 2, "verse": 20, "text": "Next to them will be the tribe of Manasseh. The leader of the people of Manasseh is Gamaliel son of Pedahzur."}, {"pk": 2828419, "translation": "NET", "book": 4, "chapter": 2, "verse": 21, "text": "Those numbered in his division are 32,200."}, {"pk": 2828420, "translation": "NET", "book": 4, "chapter": 2, "verse": 22, "text": "Next will be the tribe of Benjamin. The leader of the people of Benjamin is Abidan son of Gideoni.", "comment": "tn Here too the Hebrew text simply has \u201cand the tribe of Benjamin.\u201d"}, {"pk": 2828421, "translation": "NET", "book": 4, "chapter": 2, "verse": 23, "text": "Those numbered in his division are 35,400."}, {"pk": 2828422, "translation": "NET", "book": 4, "chapter": 2, "verse": 24, "text": "All those numbered of the camp of Ephraim, according to their divisions, are 108,100. They will travel third."}, {"pk": 2828423, "translation": "NET", "book": 4, "chapter": 2, "verse": 25, "text": "\u201cOn the north will be the divisions of the camp of Dan, under their standards. The leader of the people of Dan is Ahiezer son of Ammishaddai."}, {"pk": 2828424, "translation": "NET", "book": 4, "chapter": 2, "verse": 26, "text": "Those numbered in his division are 62,700."}, {"pk": 2828425, "translation": "NET", "book": 4, "chapter": 2, "verse": 27, "text": "Those who will be camping next to them are the tribe of Asher. The leader of the people of Asher is Pagiel son of Ocran."}, {"pk": 2828426, "translation": "NET", "book": 4, "chapter": 2, "verse": 28, "text": "Those numbered in his division are 41,500."}, {"pk": 2828427, "translation": "NET", "book": 4, "chapter": 2, "verse": 29, "text": "Next will be the tribe of Naphtali. The leader of the people of Naphtali is Ahira son of Enan.", "comment": "tn The Hebrew text has \u201cand the tribe of Naphtali.\u201d"}, {"pk": 2828428, "translation": "NET", "book": 4, "chapter": 2, "verse": 30, "text": "Those numbered in his division are 53,400."}, {"pk": 2828429, "translation": "NET", "book": 4, "chapter": 2, "verse": 31, "text": "All those numbered of the camp of Dan are 157,600. They will travel last, under their standards.\u201d"}, {"pk": 2828430, "translation": "NET", "book": 4, "chapter": 2, "verse": 32, "text": "These are the Israelites, numbered according to their families. All those numbered in the camps, by their divisions, are 603,550.", "comment": "tn Heb \u201cthe house of their fathers.\u201d So also in v. 34."}, {"pk": 2828431, "translation": "NET", "book": 4, "chapter": 2, "verse": 33, "text": "But the Levites were not numbered among the other Israelites, as the LORD commanded Moses."}, {"pk": 2828432, "translation": "NET", "book": 4, "chapter": 2, "verse": 34, "text": "So the Israelites did according to all that the LORD commanded Moses; that is the way they camped under their standards, and that is the way they traveled, each with his clan and family.", "comment": "tn The Hebrew word is \u05db\u05bc\u05b5\u05df (ken, \u201cthus, so\u201d)."}, {"pk": 2828433, "translation": "NET", "book": 4, "chapter": 3, "verse": 1, "text": "Now these are the records of Aaron and Moses when the LORD spoke with Moses on Mount Sinai.", "comment": "sn For significant literature for this chapter, see M. Aberbach and L. Smolar, \u201cAaron, Jeroboam, and their Golden Calves,\u201d JBL 86 (1967): 129-40; G. Brin, \u201cThe First-born in Israel in the Biblical Period\u201d (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, \u201cTheory and Practice of Substitution,\u201d VT 2 (1952): 2-17; and J. Morgenstern, \u201cA Chapter in the History of the High Priesthood,\u201d AJSL 55 (1938): 1-24.
tn The expression in the Hebrew text (\u201cin the day of\u201d) is idiomatic for \u201cwhen.\u201d
tn The construction is \u05d5\u05b0\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05ea\u05bc\u05d5\u05b9\u05dc\u05b0\u05d3\u05b9\u05ea (v\u00ff\u2019elleh tol\u00ffdot), which was traditionally translated \u201cnow these are the generations,\u201d much as it was translated throughout the book of Genesis. The noun can refer to records, stories, genealogies, names, and accounts of people. Here it is the recorded genealogical list with assigned posts included. Like Genesis, it is a heading of a section, and not a colophon as some have suggested. It is here similar to Exodus: \u201cthese are the names of.\u201d R. K. Harrison, Numbers (WEC), 62, insists that it is a colophon and should end chapter 2, but if that is followed in the Pentateuch, it creates difficulty throughout the narratives. See the discussion by A. P. Ross, Creation and Blessing, 69-74."}, {"pk": 2828434, "translation": "NET", "book": 4, "chapter": 3, "verse": 2, "text": "These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar."}, {"pk": 2828435, "translation": "NET", "book": 4, "chapter": 3, "verse": 3, "text": "These are the names of the sons of Aaron, the anointed priests, whom he consecrated to minister as priests.", "comment": "tn In this verse the expression is in a relative clause: \u201cwho he filled their hand\u201d means \u201cwhose hands he filled,\u201d or \u201cwhom he consecrated.\u201d The idiomatic expression used here is from Lev 8; it literally is \u201che filled their hand\u201d (\u05de\u05b4\u05dc\u05bc\u05b5\u05d0 \u05d9\u05b8\u05d3\u05b8\u05dd, mille\u2019 yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about \u2013 having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand\u2019s hand \u2013 it is what the ministry will be about.
tn The verb \u05de\u05b8\u05e9\u05c1\u05b7\u05d7 (mashakh) means \u201cto anoint\u201d; here the form modifies the \u201cpriests.\u201d The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title \u201cMessiah\u201d for the coming ideal king \u2013 the \u201cAnointed One.\u201d
tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands."}, {"pk": 2828436, "translation": "NET", "book": 4, "chapter": 3, "verse": 4, "text": "Nadab and Abihu died before the LORD when they offered strange fire before the LORD in the wilderness of Sinai, and they had no children. So Eleazar and Ithamar ministered as priests in the presence of Aaron their father.", "comment": "tn The verb form is the preterite with vav (\u05d5) consecutive, literally \u201cand Nadab died.\u201d Some commentators wish to make the verb a past perfect, rendering it \u201cand Nadab had died,\u201d but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought \u201cstrange\u201d or foreign\u201d fire to the sanctuary.
tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.
tn The form \u05d1\u05bc\u05b0\u05d4\u05b7\u05e7\u05b0\u05e8\u05b4\u05d1\u05b8\u05dd (b\u00ffhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: \u201cwhen they brought near,\u201d meaning, \u201cwhen they offered.\u201d The verb \u05e7\u05b8\u05e8\u05b7\u05d1 (qarav) is familiar to students of the NT because of \u201ccorban\u201d in Mark 7:11.
tn Or \u201cprohibited.\u201d See HALOT 279 s.v. \u05d6\u05b8\u05e8 3.
tn The expression \u05d0\u05b5\u05e9\u05c1 \u05d6\u05b8\u05e8\u05b8\u05d4 (\u2019esh zarah, \u201cstrange fire\u201d) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., \u201cunauthorized coals\u201d according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. \u201cunauthorized person\u201d [\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d6\u05b8\u05e8, \u2019ish zar] in Num 16:40 [17:5 HT], NASB \u201clayman\u201d), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against \u201cstrange incense\u201d [\u05e7\u05b0\u05d8\u05b9\u05e8\u05b6\u05ea \u05d6\u05b8\u05e8\u05b8\u05d4, q\u00fftoret zarah] on the incense altar and the possible connection to Exod 30:34\u201338), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1\u20132).sn This event is narrated in Lev 10:1\u20137.
sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people \u2013 they were to be examples that the sanctuary and its contents were distinct.
tn The verb is the Piel preterite from the root \u05db\u05bc\u05b8\u05d4\u05b7\u05df (kahan): \u201cto function as a priest\u201d or \u201cto minister.\u201d
tn The expression \u201cin the presence of\u201d can also mean \u201cduring the lifetime of\u201d (see Gen 11:28; see also BDB 818 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 II.7.a; cf. NASB, NIV, NCV, NRSV, TEV)."}, {"pk": 2828437, "translation": "NET", "book": 4, "chapter": 3, "verse": 5, "text": "The LORD spoke to Moses:"}, {"pk": 2828438, "translation": "NET", "book": 4, "chapter": 3, "verse": 6, "text": "\u201cBring the tribe of Levi near, and present them before Aaron the priest, that they may serve him.", "comment": "tn The verb \u05d5\u05b0\u05e9\u05c1\u05b5\u05e8\u05b0\u05ea\u05d5\u05bc (v\u00ffsher\u00fftu) is the Piel perfect with a vav (\u05d5) consecutive; it carries the same volitional force as the preceding verb forms, but may here be subordinated in the sequence to express the purpose or result of the preceding action.
tn The verb literally means \u201cmake it [the tribe] stand\u201d (\u05d5\u05b0\u05d4\u05b7\u05e2\u05b2\u05de\u05b7\u05d3\u05b0\u05ea\u05bc\u05b8 \u05d0\u05b9\u05ea\u05d5\u05b9, v\u00ffha\u2019amadta \u2019oto). The verb is the Hiphil perfect with a vav (\u05d5) consecutive; it will take the same imperative nuance as the form before it, but follow in sequence (\u201cand then\u201d). This refers to the ceremonial presentation in which the tribe would take its place before Aaron, that is, stand before him and await their assignments. The Levites will function more like a sacred guard than anything else, for they had to protect and care for the sanctuary when it was erected and when it was transported (see J. Milgrom, Studies in Levitical Terminology, 8-10).
sn The use of the verb \u05e7\u05b8\u05e8\u05b7\u05d1 (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests\u2019 offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word \u2013 they are being offered to God."}, {"pk": 2828439, "translation": "NET", "book": 4, "chapter": 3, "verse": 7, "text": "They are responsible for his needs and the needs of the whole community before the tent of meeting, by attending to the service of the tabernacle.", "comment": "tn The Hebrew text uses the perfect tense of \u05e9\u05c1\u05b8\u05de\u05b7\u05e8(shamar) with a vav (\u05d5) consecutive to continue the instruction of the preceding verse. It may be translated \u201cand they shall keep\u201d or \u201cthey must/are to keep,\u201d but in this context it refers to their appointed duties. The verb is followed by its cognate accusative \u2013 \u201cthey are to keep his keeping,\u201d or as it is often translated, \u201chis charge.\u201d This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so \u201ccharge\u201d cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.
tn The form is the Qal infinitive construct from \u05e2\u05b8\u05d1\u05b7\u05d3 (\u2019avad, \u201cto serve, to work\u201d); it is taken here as a verbal noun and means \u201cby (or in) serving\u201d (see R. J. Williams, Hebrew Syntax, 36, \u00a7195). This explains the verb \u201ckeep [his charge].\u201d Here too the form is followed by a cognate accusative; they will be there to \u201cserve the service\u201d or \u201cwork the work.\u201d"}, {"pk": 2828440, "translation": "NET", "book": 4, "chapter": 3, "verse": 8, "text": "And they are responsible for all the furnishings of the tent of meeting, and for the needs of the Israelites, as they serve in the tabernacle.", "comment": "tn The construction uses the infinitive construct (epexegetically) followed by its cognate accusative. It would convey \u201cto serve the service of the tabernacle,\u201d but more simply it may be rendered as \u201cserving.\u201d Their spiritual and practical service is to serve.sn The Levites had the duty of taking care of all the tabernacle and its furnishings, especially in times when it was to be moved. But they were also appointed to be gate-keepers (2 Kgs 22:4; 1 Chr 9:19) in order to safeguard the purity of the place and the activities that went on there. Their offices seem to have then become hereditary in time (1 Sam 1:3); they even took on more priestly functions, such as pronouncing the benediction (Deut 10:8). See further R. de Vaux, Ancient Israel, 348-49."}, {"pk": 2828441, "translation": "NET", "book": 4, "chapter": 3, "verse": 9, "text": "You are to assign the Levites to Aaron and his sons; they will be assigned exclusively to him out of all the Israelites.", "comment": "tn The verb \u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05ea\u05bc\u05b8\u05d4 (v\u00ffnatattah) is normally \u201cgive.\u201d Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (\u05d5) consecutive, continuing the sequence for the imperfect of instruction.
tn This emphasis is derived from the simple repetition of the passive participle, \u05e0\u05b0\u05ea\u05d5\u05bc\u05e0\u05b4\u05dd \u05e0\u05b0\u05ea\u05d5\u05bc\u05e0\u05b4\u05dd (n\u00fftunim n\u00fftunim). See GKC 396 \u00a7123.e. The forms serve as the predicate with the subject pronoun.
tn The Hebrew text simply has the preposition, \u201cfrom the Israelites.\u201d"}, {"pk": 2828442, "translation": "NET", "book": 4, "chapter": 3, "verse": 10, "text": "So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; but the unauthorized person who comes near must be put to death.\u201d", "comment": "tc The LXX includes the following words here: \u201cand all things pertaining to the altar and within the veil.\u201d Cf. Num 18:7.
tn The word is \u05d6\u05b8\u05e8 (zar), usually rendered \u201cstranger, foreigner, pagan.\u201d But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death."}, {"pk": 2828443, "translation": "NET", "book": 4, "chapter": 3, "verse": 11, "text": "Then the LORD spoke to Moses:"}, {"pk": 2828444, "translation": "NET", "book": 4, "chapter": 3, "verse": 12, "text": "\u201cLook, I myself have taken the Levites from among the Israelites instead of every firstborn who opens the womb among the Israelites. So the Levites belong to me,", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the Lord himself chose Levi.
tn Literally \u201cin the place of.\u201d"}, {"pk": 2828445, "translation": "NET", "book": 4, "chapter": 3, "verse": 13, "text": "because all the firstborn are mine. When I destroyed all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the LORD.\u201d", "comment": "sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22\u201323).
tn The form \u05d4\u05b7\u05db\u05bc\u05b9\u05ea\u05b4\u05d9 (hakkoti) is the Hiphil infinitive construct of the verb \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah, \u201cto strike, smite, attack\u201d). Here, after the idiomatic \u201cin the day of,\u201d the form functions in an adverbial clause of time \u2013 \u201cwhen I destroyed.\u201d"}, {"pk": 2828446, "translation": "NET", "book": 4, "chapter": 3, "verse": 14, "text": "Then the LORD spoke to Moses in the wilderness of Sinai:"}, {"pk": 2828447, "translation": "NET", "book": 4, "chapter": 3, "verse": 15, "text": "\u201cNumber the Levites by their clans and their families; every male from a month old and upward you are to number.\u201d", "comment": "tn Heb \u201cyou are to/shall number them.\u201d
tn Heb \u201cthe house of their fathers.\u201d So also in v. 20."}, {"pk": 2828448, "translation": "NET", "book": 4, "chapter": 3, "verse": 16, "text": "So Moses numbered them according to the word of the LORD, just as he had been commanded.", "comment": "tn Heb \u201cat the mouth of the Lord.\u201d
tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering."}, {"pk": 2828449, "translation": "NET", "book": 4, "chapter": 3, "verse": 17, "text": "These were the sons of Levi by their names: Gershon, Kohath, and Merari.", "comment": "tn The word \u201csons of\u201d does at the outset refer to the sons of Levi. But as the listing continues the expression refers more to the family groups of the various descendants."}, {"pk": 2828450, "translation": "NET", "book": 4, "chapter": 3, "verse": 18, "text": "These are the names of the sons of Gershon by their families: Libni and Shimei."}, {"pk": 2828451, "translation": "NET", "book": 4, "chapter": 3, "verse": 19, "text": "The sons of Kohath by their families were: Amram, Izhar, Hebron, and Uzziel."}, {"pk": 2828452, "translation": "NET", "book": 4, "chapter": 3, "verse": 20, "text": "The sons of Merari by their families were Mahli and Mushi. These are the families of the Levites by their clans."}, {"pk": 2828453, "translation": "NET", "book": 4, "chapter": 3, "verse": 21, "text": "From Gershon came the family of the Libnites and the family of the Shimeites; these were the families of the Gershonites."}, {"pk": 2828454, "translation": "NET", "book": 4, "chapter": 3, "verse": 22, "text": "Those of them who were numbered, counting every male from a month old and upward, were 7,500."}, {"pk": 2828455, "translation": "NET", "book": 4, "chapter": 3, "verse": 23, "text": "The families of the Gershonites were to camp behind the tabernacle toward the west."}, {"pk": 2828456, "translation": "NET", "book": 4, "chapter": 3, "verse": 24, "text": "Now the leader of the clan of the Gershonites was Eliasaph son of Lael.", "comment": "tn The vav (\u05d5) disjunctive on the noun at the beginning of the verse here signals a greater emphasis on the individual rather than another item in the numbering of the clans.
tn Heb \u201ca father\u2019s house.\u201d So also in vv. 30,35."}, {"pk": 2828457, "translation": "NET", "book": 4, "chapter": 3, "verse": 25, "text": "And the responsibilities of the Gershonites in the tent of meeting included the tabernacle, the tent with its covering, the curtain at the entrance of the tent of meeting,", "comment": "tn The disjunctive vav (\u05d5) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies."}, {"pk": 2828458, "translation": "NET", "book": 4, "chapter": 3, "verse": 26, "text": "the hangings of the courtyard, the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things.", "comment": "tn Heb \u201cfor all the service of it [them].\u201d
tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, \u201cMeanings and Uses of the Particle \u05d0\u05b5\u05ea,\u201d VT 14 [1964]: 263-75)."}, {"pk": 2828459, "translation": "NET", "book": 4, "chapter": 3, "verse": 27, "text": "From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites.", "comment": "sn Both Moses and Aaron came from this line (6:16\u201320). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33\u201348). They were also helpful to Hezekiah in his reforms (1 Chr 29:12\u201314)."}, {"pk": 2828460, "translation": "NET", "book": 4, "chapter": 3, "verse": 28, "text": "Counting every male from a month old and upward, there were 8,600. They were responsible for the care of the sanctuary.", "comment": "tn The construction here is a little different. The Hebrew text uses the participle in construct plural: \u05e9\u05c1\u05b9\u05de\u05b0\u05e8\u05b5\u05d9 (shom\u00ffrey, literally \u201ckeepers of\u201d). The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate \u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b6\u05e8\u05b6\u05ea (mishmeret) that has been used before. So the expression indicates that they were responsible for the care of this part of the cult center. There is no reason to delete one of the forms (as does J. A. Paterson, Numbers, 42), for the repetition stresses the central importance of their work."}, {"pk": 2828461, "translation": "NET", "book": 4, "chapter": 3, "verse": 29, "text": "The families of the Kohathites were to camp on the south side of the tabernacle."}, {"pk": 2828462, "translation": "NET", "book": 4, "chapter": 3, "verse": 30, "text": "Now the leader of the clan of the families of the Kohathites was Elizaphan son of Uzziel."}, {"pk": 2828463, "translation": "NET", "book": 4, "chapter": 3, "verse": 31, "text": "Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, the curtain, and all their service.", "comment": "tn The verb is \u05d9\u05b0\u05e9\u05c1\u05b8\u05e8\u05b0\u05ea\u05d5\u05bc (y\u00ffshar\u00fftu, \u201cthey will serve/minister\u201d). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: \u201cwhich they would serve with them,\u201d which should be changed to read \u201cwith which they would serve.\u201d
tn The word is literally \u201cits [their] service.\u201d It describes all the implements that were there for the maintenance of these things."}, {"pk": 2828464, "translation": "NET", "book": 4, "chapter": 3, "verse": 32, "text": "Now the head of all the Levitical leaders was Eleazar son of Aaron the priest. He was appointed over those who were responsible for the sanctuary.", "comment": "tn Heb \u201cthe keepers of the responsibility\u201d (\u05e9\u05c1\u05b9\u05de\u05b0\u05e8\u05b5\u05d9 \u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b6\u05e8\u05b6\u05ea, shom\u00ffrey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place.
tn The Hebrew construction has \u201cthe leader of the leaders of\u201d (\u05d5\u05bc\u05e0\u05b0\u05e9\u05c2\u05b4\u05d9\u05d0 \u05e0\u05b0\u05e9\u05c2\u05b4\u05d9\u05d0\u05b5\u05d9, un\u00ffsi\u2019 n\u00ffsi\u2019ey)."}, {"pk": 2828465, "translation": "NET", "book": 4, "chapter": 3, "verse": 33, "text": "From Merari came the family of the Mahlites and the family of the Mushites; these were the families of Merari.", "comment": "tn The Hebrew text has \u201cthese they the families of Merari.\u201d The independent personal pronoun has an anaphoric use, somewhat equivalent to the copula \u201cand\u201d (see R. J. Williams, Hebrew Syntax, 23, \u00a7115)."}, {"pk": 2828466, "translation": "NET", "book": 4, "chapter": 3, "verse": 34, "text": "Those of them who were numbered, counting every male from a month old and upward, were 6,200."}, {"pk": 2828467, "translation": "NET", "book": 4, "chapter": 3, "verse": 35, "text": "Now the leader of the clan of the families of Merari was Zuriel son of Abihail. These were to camp on the north side of the tabernacle."}, {"pk": 2828468, "translation": "NET", "book": 4, "chapter": 3, "verse": 36, "text": "The appointed responsibilities of the Merarites included the frames of the tabernacle, its crossbars, its posts, its sockets, its utensils, plus all the service connected with these things,", "comment": "tn Heb \u201cand all their service.\u201d This could possibly be a hendiadys: \u201cand all their working tools.\u201d However, the parallel with v. 26 suggests this is a separate phrase."}, {"pk": 2828469, "translation": "NET", "book": 4, "chapter": 3, "verse": 37, "text": "and the pillars of the courtyard all around, with their sockets, their pegs, and their ropes."}, {"pk": 2828470, "translation": "NET", "book": 4, "chapter": 3, "verse": 38, "text": "But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, and his sons. They were responsible for the needs of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.", "comment": "tc In some Hebrew mss and Smr \u201cand Aaron\u201d is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.
tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like."}, {"pk": 2828471, "translation": "NET", "book": 4, "chapter": 3, "verse": 39, "text": "All who were numbered of the Levites, whom Moses and Aaron numbered by the word of the LORD, according to their families, every male from a month old and upward, were 22,000.", "comment": "tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that \u201csix\u201d should be read as \u201cthree\u201d (\u05e9\u05c1\u05b5\u05e9\u05c1 [shesh] as \u05e9\u05c1\u05b8\u05dc\u05b9\u05e9\u05c1 [shalosh]).
tn Here again the Hebrew has \u201cat the mouth of,\u201d meaning in accordance with what the Lord said. So also in v. 51."}, {"pk": 2828472, "translation": "NET", "book": 4, "chapter": 3, "verse": 40, "text": "Then the LORD said to Moses, \u201cNumber all the firstborn males of the Israelites from a month old and upward, and take the number of their names.", "comment": "tn The verb \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201ctake\u201d) has here the sense of collect, take a census, or register the names."}, {"pk": 2828473, "translation": "NET", "book": 4, "chapter": 3, "verse": 41, "text": "And take the Levites for me \u2014 I am the LORD \u2014 instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.\u201d", "comment": "tn The verb is the perfect tense with vav (\u05d5) consecutive; it carries forward the instructions from the preceding verse. The verb \u201ctake\u201d now has the sense of appointing or designating the Levites."}, {"pk": 2828474, "translation": "NET", "book": 4, "chapter": 3, "verse": 42, "text": "So Moses numbered all the firstborn males among the Israelites, as the LORD had commanded him."}, {"pk": 2828475, "translation": "NET", "book": 4, "chapter": 3, "verse": 43, "text": "And all the firstborn males, by the number of the names from a month old and upward, totaled 22,273."}, {"pk": 2828476, "translation": "NET", "book": 4, "chapter": 3, "verse": 44, "text": "Then the LORD spoke to Moses:"}, {"pk": 2828477, "translation": "NET", "book": 4, "chapter": 3, "verse": 45, "text": "\u201cTake the Levites instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of their livestock. And the Levites will be mine. I am the LORD."}, {"pk": 2828478, "translation": "NET", "book": 4, "chapter": 3, "verse": 46, "text": "And for the redemption of the 273 firstborn males of the Israelites who exceed the number of the Levites,"}, {"pk": 2828479, "translation": "NET", "book": 4, "chapter": 3, "verse": 47, "text": "collect five shekels for each one individually; you are to collect this amount in the currency of the sanctuary shekel (this shekel is twenty gerahs).", "comment": "tn The verb form now is the imperfect of instruction or legislation.
tn Heb \u201cthem,\u201d referring to the five shekels.
sn The sanctuary shekel was first mentioned in Exod 30:13. The half-shekel of Exod 38:26 would then be 10 gerahs. Consequently, the calculations would indicate that five shekels was about two ounces of silver for each person. See R. B. Y. Scott, \u201cWeights and Measures of the Bible,\u201d BA 22 (1951): 22-40, and \u201cThe Scale-Weights from Ophel, 1963-1964,\u201d PEQ 97 (1965): 128-39.
tn The verb again is the perfect tense in sequence; the meaning of \u201ctake\u201d may be interpreted here with the sense of \u201ccollect.\u201d
tn The idea is expressed simply by repetition: \u201ctake five, five, shekels according to the skull.\u201d They were to collect five shekels for each individual."}, {"pk": 2828480, "translation": "NET", "book": 4, "chapter": 3, "verse": 48, "text": "And give the money for the redemption of the excess number of them to Aaron and his sons.\u201d"}, {"pk": 2828481, "translation": "NET", "book": 4, "chapter": 3, "verse": 49, "text": "So Moses took the redemption money from those who were in excess of those redeemed by the Levites.", "comment": "sn The word used is \u201csilver.\u201d Coins were not in existence until after 700 b.c. (starting with Lydia)."}, {"pk": 2828482, "translation": "NET", "book": 4, "chapter": 3, "verse": 50, "text": "From the firstborn males of the Israelites he collected the money, 1,365 shekels, according to the sanctuary shekel."}, {"pk": 2828483, "translation": "NET", "book": 4, "chapter": 3, "verse": 51, "text": "Moses gave the redemption money to Aaron and his sons, according to the word of the LORD, as the LORD had commanded Moses."}, {"pk": 2828484, "translation": "NET", "book": 4, "chapter": 4, "verse": 1, "text": "Then the LORD spoke to Moses and Aaron:", "comment": "sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49)."}, {"pk": 2828485, "translation": "NET", "book": 4, "chapter": 4, "verse": 2, "text": "\u201cTake a census of the Kohathites from among the Levites, by their families and by their clans,", "comment": "tn Heb \u201clift up the head.\u201d The form \u05e0\u05b8\u05e9\u05c2\u05b9\u05d0 (naso\u2019) is the Qal infinitive absolute functioning here as a pure verb form. This serves to emphasize the basic verbal root idea (see GKC 346 \u00a7113.bb).sn The census of chapter 3 was to register all male Levites from a month old and up. It arranged the general duties of each of the tribes. The second census of Levites now will focus on those between 30 and 50 years of age, those who were actually in service. These are the working Levites. The duties here will be more specific for each of the families. The Kohathites, although part of the ordinary ministry of Levites, were a special group chosen to handle the most holy furnishings. J. Milgrom shows three aspects of their service: (1) skilled labor (\u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4, m\u00ffla\u2019khah) or \u201cwork,\u201d (2) physical labor (\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4, \u2018avodah) or \u201cservice,\u201d and (3) assisting the priests (\u05e9\u05c1\u05b8\u05e8\u05b5\u05ea, sharet) or \u201cministering\u201d (see his Studies in Levitical Terminology, 1:60-70)."}, {"pk": 2828486, "translation": "NET", "book": 4, "chapter": 4, "verse": 3, "text": "from thirty years old and upward to fifty years old, all who enter the company to do the work in the tent of meeting.", "comment": "tn The word \u201ccompany\u201d is literally \u201chost, army\u201d (\u05e6\u05b8\u05d1\u05b8\u05d0, tsava\u2019). The repetition of similar expressions makes the translation difficult: Heb \u201call [who] come to the host to do work in the tent.\u201d"}, {"pk": 2828487, "translation": "NET", "book": 4, "chapter": 4, "verse": 4, "text": "This is the service of the Kohathites in the tent of meeting, relating to the most holy things.", "comment": "tn The Hebrew text simply has \u201cthe holy of holies,\u201d or \u201cthe holy of the holy things\u201d (\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05d4\u05b7\u05e7\u05bc\u05b3\u05d3\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings."}, {"pk": 2828488, "translation": "NET", "book": 4, "chapter": 4, "verse": 5, "text": "When it is time for the camp to journey, Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it.", "comment": "tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says \u201cin the journeying of the camp.\u201d The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment."}, {"pk": 2828489, "translation": "NET", "book": 4, "chapter": 4, "verse": 6, "text": "Then they must put over it a covering of fine leather and spread over that a cloth entirely of blue, and then they must insert its poles.", "comment": "tn The exact meaning of the Hebrew word here is difficult to determine. The term \u05ea\u05bc\u05b7\u05d7\u05b7\u05e9\u05c1 (takhash) has been translated \u201cbadgers\u2019 [skins]\u201d by KJV. ASV has \u201csealskin\u201d while RSV uses \u201cgoatskin\u201d; NEB and NASB have \u201cporpoise skin,\u201d and NIV has \u201chides of sea cows.\u201d This is close to \u201cporpoise,\u201d and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for \u201cfine leather,\u201d based on the Egyptian ths. This has been followed by NRSV (\u201cfine leather\u201d) and NLT (\u201cfine goatskin leather\u201d) along with the present translation. See further HALOT 1720-21 s.v. \u05ea\u05bc\u05b7\u05d7\u05b7\u05e9\u05c1."}, {"pk": 2828490, "translation": "NET", "book": 4, "chapter": 4, "verse": 7, "text": "\u201cOn the table of the presence they must spread a blue cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring, and the Bread of the Presence must be on it continually.", "comment": "tn The Greek has \u201cviolet\u201d instead of blue. This is also the case in vv. 8, 10, and 14.
sn The Hebrew actually has the \u201ctable of faces,\u201d and this has been traditionally rendered \u201ctable of shewbread.\u201d"}, {"pk": 2828491, "translation": "NET", "book": 4, "chapter": 4, "verse": 8, "text": "They must spread over them a scarlet cloth, and cover the same with a covering of fine leather; and they must insert its poles."}, {"pk": 2828492, "translation": "NET", "book": 4, "chapter": 4, "verse": 9, "text": "\u201cThey must take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it."}, {"pk": 2828493, "translation": "NET", "book": 4, "chapter": 4, "verse": 10, "text": "Then they must put it with all its utensils in a covering of fine leather, and put it on a carrying beam.", "comment": "tn The \u201cpole\u201d or \u201cbar\u201d (\u05de\u05d5\u05b9\u05d8, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner."}, {"pk": 2828494, "translation": "NET", "book": 4, "chapter": 4, "verse": 11, "text": "\u201cThey must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles."}, {"pk": 2828495, "translation": "NET", "book": 4, "chapter": 4, "verse": 12, "text": "Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam."}, {"pk": 2828496, "translation": "NET", "book": 4, "chapter": 4, "verse": 13, "text": "Also, they must take away the ashes from the altar and spread a purple cloth over it.", "comment": "tc The Greek text has \u201cand he must place the cover upon the altar\u201d instead of \u201cand they must take away the ashes from the altar.\u201d The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material \u2013 the ashes are removed. This is the main altar in the courtyard."}, {"pk": 2828497, "translation": "NET", "book": 4, "chapter": 4, "verse": 14, "text": "Then they must place on it all its implements with which they serve there \u2014 the trays, the meat forks, the shovels, the basins, and all the utensils of the altar \u2014 and they must spread on it a covering of fine leather, and then insert its poles.", "comment": "tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, \u201cOn the Use of the LXX for Dating Midrashic Elements in the Targums,\u201d JTS 25 [1974]: 1-11)."}, {"pk": 2828498, "translation": "NET", "book": 4, "chapter": 4, "verse": 15, "text": "\u201cWhen Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then the Kohathites will come to carry them; but they must not touch any holy thing, or they will die. These are the responsibilities of the Kohathites with the tent of meeting.", "comment": "tn The imperfect tense may be given the nuance of negated instruction (\u201cthey are not to\u201d) or negated obligation (\u201cthey must not\u201d).
tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.
tn The verb form is the Piel perfect with a vav (\u05d5) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.
tn Heb \u201cafter this.\u201d
tn The form is the Qal infinitive construct from \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201cto lift, carry\u201d); here it indicates the purpose clause after the verb \u201ccome.\u201d
tn The verb is the perfect tense with a vav (\u05d5) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated \u201cor they will die\u201d or \u201clest they die.\u201d The first is stronger.
tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, \u00a792).
tn The word \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 (massa\u2019) is normally rendered \u201cburden,\u201d especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility."}, {"pk": 2828499, "translation": "NET", "book": 4, "chapter": 4, "verse": 16, "text": "\u201cThe appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has the appointed responsibility over all the tabernacle with all that is in it, over the sanctuary and over all its furnishings.\u201d", "comment": "tn This is supplied to the line to clarify \u201cappointed.\u201d
tn Heb \u201cand.\u201d
sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place."}, {"pk": 2828500, "translation": "NET", "book": 4, "chapter": 4, "verse": 17, "text": "Then the LORD spoke to Moses and Aaron:"}, {"pk": 2828501, "translation": "NET", "book": 4, "chapter": 4, "verse": 18, "text": "\u201cDo not allow the tribe of the families of the Kohathites to be cut off from among the Levites;", "comment": "sn The verb is simply the Qal, \u201cdo not cut off.\u201d The context calls for a permissive nuance \u2013 \u201cdo not let them be cut off.\u201d It was a difficult task to be handling the holy things correctly; Moses and Aaron were to see to it that they did it right and did not handle the objects, that is, Moses and Aaron were to safeguard their lives by making certain that proper procedures were followed."}, {"pk": 2828502, "translation": "NET", "book": 4, "chapter": 4, "verse": 19, "text": "but in order that they will live and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint each man to his service and his responsibility.", "comment": "tn The word order is different in the Hebrew text: Do this\u2026and they will live. Consequently, the verb \u201cand they will live\u201d is a perfect tense with a vav (\u05d5) consecutive to express the future consequence of \u201cdoing this\u201d for them.
tn The distributive sense is obtained by the repetition, \u201ca man\u201d and \u201ca man.\u201d
tn The perfect tense with vav (\u05d5) consecutive continues the instruction for Aaron."}, {"pk": 2828503, "translation": "NET", "book": 4, "chapter": 4, "verse": 20, "text": "But the Kohathites are not to go in to watch while the holy things are being covered, or they will die.\u201d", "comment": "tn In the Hebrew text the verse has as the subject \u201cthey,\u201d but to avoid confusion the antecedent has been clarified in the translation."}, {"pk": 2828504, "translation": "NET", "book": 4, "chapter": 4, "verse": 21, "text": "Then the LORD spoke to Moses:"}, {"pk": 2828505, "translation": "NET", "book": 4, "chapter": 4, "verse": 22, "text": "\u201cAlso take a census of the Gershonites, by their clans and by their families."}, {"pk": 2828506, "translation": "NET", "book": 4, "chapter": 4, "verse": 23, "text": "You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting."}, {"pk": 2828507, "translation": "NET", "book": 4, "chapter": 4, "verse": 24, "text": "This is the service of the families of Gershonites, as they serve and carry it.", "comment": "tn The two forms are the infinitive construct and then the noun: \u201cto serve and for the burden.\u201d They are to serve and they are to take the responsibility. The infinitive is explaining the verb."}, {"pk": 2828508, "translation": "NET", "book": 4, "chapter": 4, "verse": 25, "text": "They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting,"}, {"pk": 2828509, "translation": "NET", "book": 4, "chapter": 4, "verse": 26, "text": "the hangings for the courtyard, the curtain for the entrance of the gate of the court, which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve.", "comment": "tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.
tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton."}, {"pk": 2828510, "translation": "NET", "book": 4, "chapter": 4, "verse": 27, "text": "\u201cAll the service of the Gershonites, whether carrying loads or for any of their work, will be at the direction of Aaron and his sons. You will assign them all their tasks as their responsibility.", "comment": "tn Here again is the use of the noun \u201cburden\u201d in the sense of the loads they were to carry (see the use of carts in Num 7:7).
tn The expression is literally \u201cupon/at the mouth of\u201d (\u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b4\u05d9, \u2019al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.
tn Or \u201cburden.\u201d
tn The term \u201cwhether\u201d is supplied to introduce the enumerated parts of the explanatory phrase."}, {"pk": 2828511, "translation": "NET", "book": 4, "chapter": 4, "verse": 28, "text": "This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority of Ithamar son of Aaron the priest.", "comment": "sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron\u2019s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3\u20136).
tn Or \u201cthe direction\u201d (NASB, TEV); Heb \u201cunder/by the hand of.\u201d The word \u201chand\u201d is often used idiomatically for \u201cpower\u201d or \u201cauthority.\u201d So also in vv. 33, 37, 45, 48."}, {"pk": 2828512, "translation": "NET", "book": 4, "chapter": 4, "verse": 29, "text": "\u201cAs for the sons of Merari, you are to number them by their families and by their clans."}, {"pk": 2828513, "translation": "NET", "book": 4, "chapter": 4, "verse": 30, "text": "You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting."}, {"pk": 2828514, "translation": "NET", "book": 4, "chapter": 4, "verse": 31, "text": "This is what they are responsible to carry as their entire service in the tent of meeting: the frames of the tabernacle, its crossbars, its posts, its sockets,", "comment": "sn More recent studies have concluded that these \u201cboards\u201d were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the \u201cboards\u201d would have been lighter to carry."}, {"pk": 2828515, "translation": "NET", "book": 4, "chapter": 4, "verse": 32, "text": "and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry.", "comment": "tn Heb \u201cyou shall assign by names the vessels of the responsibility of their burden.\u201d"}, {"pk": 2828516, "translation": "NET", "book": 4, "chapter": 4, "verse": 33, "text": "This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.\u201d"}, {"pk": 2828517, "translation": "NET", "book": 4, "chapter": 4, "verse": 34, "text": "So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans,"}, {"pk": 2828518, "translation": "NET", "book": 4, "chapter": 4, "verse": 35, "text": "from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting;"}, {"pk": 2828519, "translation": "NET", "book": 4, "chapter": 4, "verse": 36, "text": "and those of them numbered by their families were 2,750."}, {"pk": 2828520, "translation": "NET", "book": 4, "chapter": 4, "verse": 37, "text": "These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the LORD by the authority of Moses."}, {"pk": 2828521, "translation": "NET", "book": 4, "chapter": 4, "verse": 38, "text": "Those numbered from the Gershonites, by their families and by their clans,"}, {"pk": 2828522, "translation": "NET", "book": 4, "chapter": 4, "verse": 39, "text": "from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting \u2014"}, {"pk": 2828523, "translation": "NET", "book": 4, "chapter": 4, "verse": 40, "text": "those of them numbered by their families, by their clans, were 2,630."}, {"pk": 2828524, "translation": "NET", "book": 4, "chapter": 4, "verse": 41, "text": "These were those numbered from the families of the Gershonites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the LORD."}, {"pk": 2828525, "translation": "NET", "book": 4, "chapter": 4, "verse": 42, "text": "Those numbered from the families of the Merarites, by their families, by their clans,"}, {"pk": 2828526, "translation": "NET", "book": 4, "chapter": 4, "verse": 43, "text": "from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting \u2014"}, {"pk": 2828527, "translation": "NET", "book": 4, "chapter": 4, "verse": 44, "text": "those of them numbered by their families were 3,200."}, {"pk": 2828528, "translation": "NET", "book": 4, "chapter": 4, "verse": 45, "text": "These are those numbered from the families of the Merarites, whom Moses and Aaron numbered according to the word of the LORD by the authority of Moses."}, {"pk": 2828529, "translation": "NET", "book": 4, "chapter": 4, "verse": 46, "text": "All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered by their families and by their clans,"}, {"pk": 2828530, "translation": "NET", "book": 4, "chapter": 4, "verse": 47, "text": "from thirty years old and upward to fifty years old, everyone who entered to do the work of service and the work of carrying relating to the tent of meeting \u2014", "comment": "tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: \u201ceveryone who came to serve the service of serving, and the service of burden.\u201d The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next."}, {"pk": 2828531, "translation": "NET", "book": 4, "chapter": 4, "verse": 48, "text": "those of them numbered were 8,580."}, {"pk": 2828532, "translation": "NET", "book": 4, "chapter": 4, "verse": 49, "text": "According to the word of the LORD they were numbered, by the authority of Moses, each according to his service and according to what he was to carry. Thus were they numbered by him, as the LORD had commanded Moses.", "comment": "tn The passive form simply reads \u201cthose numbered by him.\u201d Because of the cryptic nature of the word, some suggest reading a preterite, \u201cand they were numbered.\u201d This is supported by the Greek, Syriac, Targum, and Vulgate. It would follow in the emendation that the relative pronoun be changed to \u201cjust as\u201d (\u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8, ka\u2019asher). The MT is impossible the way it stands; it can only be rendered into smooth English by adding something that is missing.
tn Or \u201chis burden.\u201d
tn The verb is the simple perfect tense \u2013 \u201che numbered them.\u201d There is no expressed subject; therefore, the verb can be rendered as a passive."}, {"pk": 2828533, "translation": "NET", "book": 4, "chapter": 5, "verse": 1, "text": "Then the LORD spoke to Moses:", "comment": "sn The fifth chapter falls into four main parts: separation of the unclean (vv. 1\u20134), restitution for sin (vv. 5\u201310), the jealousy ordeal (vv. 11\u201328), and the summary (vv. 29\u201331). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger; J. Neusner, The Idea of Purity in Ancient Judaism; and K. Milgrom, \u201cTwo Kinds of h\u00a3at\u00a3t\u00a3a\u201e\u00e1t,\u201d VT 26 (1976): 333-37."}, {"pk": 2828534, "translation": "NET", "book": 4, "chapter": 5, "verse": 2, "text": "\u201cCommand the Israelites to expel from the camp every leper, everyone who has a discharge, and whoever becomes defiled by a corpse.", "comment": "tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh) in this verbal stem is a strong word, meaning \u201cexpel, put out, send away, or release\u201d (as in \u201clet my people go\u201d).
tn The word is \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh), which usually simply means \u201c[whole] life,\u201d i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).
sn The word \u05e6\u05b8\u05e8\u05d5\u05bc\u05e2\u05b7 (tsarua\u2019), although translated \u201cleper,\u201d does not primarily refer to leprosy proper (i.e., Hansen\u2019s disease). The RSV and the NASB continued the KJV tradition of using \u201cleper\u201d and \u201cleprosy.\u201d More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760 b.c.). There is evidence that the disease was known in Egypt by 1500 b.c. So this term would include that disease in all probability. But in view of the diagnosis and healing described in Leviticus 13 and 14, the term must be broader. The whole basis for the laws of separation may be found in the book of Leviticus. The holiness of the Lord who dwelt among his people meant that a high standard was imposed on them for their living arrangements as well as access to the sanctuary. Anything that was corrupted, diseased, dying, or contaminated was simply not compatible with the holiness of God and was therefore excluded. This is not to say that it was treated as sin, or the afflicted as sinners. It simply was revealing \u2013 and safeguarding \u2013 the holiness of the Lord. It thus provided a revelation for all time that in the world to come nothing unclean will enter into the heavenly sanctuary. As the Apostle Paul says, we will all be changed from this corruptible body into one that is incorruptible (1 Cor 15:53). So while the laws of purity and holiness were practical for the immediate audience, they have far-reaching implications for theology. The purity regulations have been done away with in Christ \u2013 the problem is dealt with differently in the new covenant. There is no earthly temple, and so the separation laws are not in force. Wisdom would instruct someone with an infectious disease to isolate, however. But just because the procedure is fulfilled in Christ does not mean that believers today are fit for glory just as they are. On the contrary, they must be changed before going into his presence. In like manner the sacrifices have been done away in Christ \u2013 not what they covered. Sin is still sin, even though it is dealt with differently on this side of the cross. But the ritual and the regulations of the old covenant at Sinai have been fulfilled in Christ.
sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25."}, {"pk": 2828535, "translation": "NET", "book": 4, "chapter": 5, "verse": 3, "text": "You must expel both men and women; you must put them outside the camp, so that they will not defile their camps, among which I live.\u201d", "comment": "tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation."}, {"pk": 2828536, "translation": "NET", "book": 4, "chapter": 5, "verse": 4, "text": "So the Israelites did so, and expelled them outside the camp. As the LORD had spoken to Moses, so the Israelites did.", "comment": "tn The perfect tense is here given a past perfect nuance to stress that the word of the Lord preceded the obedience."}, {"pk": 2828537, "translation": "NET", "book": 4, "chapter": 5, "verse": 5, "text": "Then the LORD spoke to Moses:"}, {"pk": 2828538, "translation": "NET", "book": 4, "chapter": 5, "verse": 6, "text": "\u201cTell the Israelites, \u2018When a man or a woman commits any sin that people commit, thereby breaking faith with the LORD, and that person is found guilty,", "comment": "tn The word used here for this violation is \u05d0\u05b8\u05e9\u05c1\u05b8\u05dd (\u2019asham). It can be translated \u201cguilt, to be guilty\u201d; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin \u2013 is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, \u201cSin Offering and Trespass Offering,\u201d CBQ 8 (1946): 393-98; H. C. Thompson, \u201cThe Significance of the Term \u2019Asham in the Old Testament,\u201d TGUOS 14 (1953): 20-26.
tn The verb is \u05de\u05b7\u05e2\u05b7\u05dc (ma\u2019al), which means to \u201cdefraud, violate, trespass against,\u201d or \u201cto deal treacherously, do an act of treachery.\u201d In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.
tn The verse simply says \u201cany sin of a man,\u201d but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially \u201cmissing the mark\u201d which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses \u201cpeople\u201d here.
sn This type of law is known as casuistic. The law is introduced with \u201cwhen/if\u201d and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi."}, {"pk": 2828539, "translation": "NET", "book": 4, "chapter": 5, "verse": 7, "text": "then he must confess his sin that he has committed and must make full reparation, add one fifth to it, and give it to whomever he wronged.", "comment": "tn The verb is the Hiphil perfect of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201creturn\u201d). Here it has the sense of \u201crepay\u201d with the word \u201creparation\u201d (traditionally rendered \u201cguilt offering,\u201d but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.
tn The verb is the Hitpael perfect tense with vav (\u05d5) consecutive from the verb \u05d9\u05b8\u05d3\u05b8\u05d4 (yadah), which in this stem means \u201cacknowledge, confess sin,\u201d but in the Hiphil (primarily) it means \u201cpraise, give thanks.\u201d In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: \u201cwhen\u2026then he must confess.\u201d
tn This is now the third use of \u05d0\u05b8\u05e9\u05c1\u05b8\u05dd (\u2019asham); the first referred to \u201cguilt,\u201d the second to \u201creparation,\u201d and now \u201cwronged.\u201d The idea of \u201cguilt\u201d lies behind the second two uses as well as the first. In the second \u201che must repay his guilt\u201d (meaning what he is guilty of); and here it can also mean \u201cthe one against whom he is guilty of sinning.\u201d"}, {"pk": 2828540, "translation": "NET", "book": 4, "chapter": 5, "verse": 8, "text": "But if the individual has no close relative to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the LORD for the priest, in addition to the ram of atonement by which atonement is made for him.", "comment": "sn For more information on the word, see A. R. Johnson, \u201cThe Primary Meaning of \u05d2\u05d0\u05dc,\u201d VTSup 1 (1953): 67-77.
tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read \u201cfor the Lord\u201d here, but read a form of the verb \u201cto be\u201d instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests."}, {"pk": 2828541, "translation": "NET", "book": 4, "chapter": 5, "verse": 9, "text": "Every offering of all the Israelites\u2019 holy things that they bring to the priest will be his.", "comment": "tn The Hebrew word \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4 (t\u00ffrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72)."}, {"pk": 2828542, "translation": "NET", "book": 4, "chapter": 5, "verse": 10, "text": "Every man\u2019s holy things will be his; whatever any man gives the priest will be his.\u2019\u201d", "comment": "sn The \u201choly gifts\u201d are described with the root of \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life."}, {"pk": 2828543, "translation": "NET", "book": 4, "chapter": 5, "verse": 11, "text": "The LORD spoke to Moses:", "comment": "sn There is a good bit of bibliography here. See, e.g., J. M. Sasson, \u201cNumbers 5 and the Waters of Judgment,\u201d BZ 16 (1972): 249-51; and M. Fishbane, \u201cAccusation of Adultery: A Study of Law and Scribal Practice in Numbers 5:11\u201331,\u201d HUCA 45 (1974): 25-46."}, {"pk": 2828544, "translation": "NET", "book": 4, "chapter": 5, "verse": 12, "text": "\u201cSpeak to the Israelites and tell them, \u2018If any man\u2019s wife goes astray and behaves unfaithfully toward him,"}, {"pk": 2828545, "translation": "NET", "book": 4, "chapter": 5, "verse": 13, "text": "and a man has sexual relations with her without her husband knowing it, and it is hidden that she has defiled herself, since there was no witness against her, nor was she caught \u2014", "comment": "tn Heb \u201cand a man lies with her with the emission of semen.\u201d This makes it clear that there was adultery involved, so that the going astray is going astray morally. The indication in the text is that if she had never behaved suspiciously the sin might not have been detected.
tc The sign of the accusative \u05d0\u05b9\u05ea\u05b8\u05d4\u05bc (\u2019otah) is probably to be repointed to the preposition with the suffix, \u05d0\u05b4\u05ea\u05bc\u05b8\u05d4\u05bc (\u2019ittah).
tn Heb \u201cand it is concealed from the eyes of her husband.\u201d
tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin."}, {"pk": 2828546, "translation": "NET", "book": 4, "chapter": 5, "verse": 14, "text": "and if jealous feelings come over him and he becomes suspicious of his wife, when she is defiled; or if jealous feelings come over him and he becomes suspicious of his wife, when she is not defiled \u2014", "comment": "tn The word is now used in the Piel stem; the connotation is certainly \u201csuspicious,\u201d for his jealousy seems now to have some basis, even if it is merely suspicion.
tn The Hebrew text has the construct case, \u201cspirit of jealousy.\u201d The word \u201cspirit\u201d here has the sense of attitude, mood, feelings. The word \u05e7\u05b4\u05e0\u05b0\u05d0\u05b8\u05d4 (qin\u2019ah) is the genitive of attribute, modifying what kind of feelings they are. The word means either \u201czeal\u201d or \u201cjealousy,\u201d depending on the context. It is a passionate feeling to guard or protect an institution or relationship. It can also express strong emotional possessiveness such as envy and coveting. Here there is a feeling of jealousy, but no proof of infidelity.
tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal."}, {"pk": 2828547, "translation": "NET", "book": 4, "chapter": 5, "verse": 15, "text": "then the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, a grain offering for remembering, for bringing iniquity to remembrance.", "comment": "tn All the conditions have been laid down now for the instruction to begin \u2013 if all this happened, then this is the procedure to follow.
tn The Hebrew word is \u201cjealousy,\u201d which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, \u201csuspicion\u201d seems to be a better rendering in this context.
tn The word \u201cremembering\u201d is \u05d6\u05b4\u05db\u05bc\u05b8\u05e8\u05d5\u05b9\u05df (zikkaron); the meaning of the word here is not so much \u201cmemorial,\u201d which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.
tn The final verbal form, \u05de\u05b7\u05d6\u05b0\u05db\u05bc\u05b6\u05e8\u05b6\u05ea (mazkeret), explains what the memorial was all about \u2013 it was causing iniquity to be remembered."}, {"pk": 2828548, "translation": "NET", "book": 4, "chapter": 5, "verse": 16, "text": "\u201c\u2018Then the priest will bring her near and have her stand before the LORD.", "comment": "tn The verb is the Hiphil of the word \u201cto stand.\u201d It could be rendered \u201cstation her,\u201d but that sounds too unnatural. This is a meeting between an accused person and the Judge of the whole earth."}, {"pk": 2828549, "translation": "NET", "book": 4, "chapter": 5, "verse": 17, "text": "The priest will then take holy water in a pottery jar, and take some of the dust that is on the floor of the tabernacle, and put it into the water.", "comment": "sn The dust may have come from the sanctuary floor, but it is still dust, and therefore would have all the pollutants in it.
tn This is probably water taken from the large bronze basin in the courtyard. It is water set apart for sacred service. \u201cClean water\u201d (so NEB) does not capture the sense very well, but it does have the support of the Greek that has \u201cpure running water.\u201d That pure water would no doubt be from the bronze basin anyway.
tn Heb \u201cfrom.\u201d The preposition is used here with a partitive sense."}, {"pk": 2828550, "translation": "NET", "book": 4, "chapter": 5, "verse": 18, "text": "Then the priest will have the woman stand before the LORD, uncover the woman\u2019s head, and put the grain offering for remembering in her hands, which is the grain offering of suspicion. The priest will hold in his hand the bitter water that brings a curse.", "comment": "tn The expression has been challenged. The first part, \u201cbitter water,\u201d has been thought to mean \u201cwater of contention\u201d (so NEB), but this is not convincing. It has some support in the versions which read \u201ccontention\u201d and \u201ctesting,\u201d no doubt trying to fit the passage better. N. H. Snaith (Leviticus and Numbers [NCB], 129) suggests from an Arabic word that it was designed to cause an abortion \u2013 but that would raise an entirely different question, one of who the father of a child was. And that has not been introduced here. The water was \u201cbitter\u201d in view of the consequences it held for her if she was proven to be guilty. That is then enforced by the wordplay with the last word, the Piel participle \u05d4\u05b7\u05de\u05b0\u05d0\u05b8\u05e8\u05b2\u05e8\u05b4\u05d9\u05dd (ham\u2019ararim). The bitter water, if it convicted her, would pronounce a curse on her. So she was literally holding her life in her hands.sn This ancient ritual seems to have functioned like a lie detector test, with all the stress and tension involved. It can be compared to water tests in the pagan world, with the exception that in Israel it was stacked more toward an innocent verdict. It seems to have been a temporary provision, for this is the only place that it appears, and no provision is made for its use later. It may have served as a didactic force, warning more than actually legislating. No provision is made in it for a similar charge to be brought against the man, but in the case of the suspicion of the woman the man would be very hesitant to demand this test given the harshness on false witnessing in Israel. The passage remains a rather strange section of the Law."}, {"pk": 2828551, "translation": "NET", "book": 4, "chapter": 5, "verse": 19, "text": "Then the priest will put the woman under oath and say to the her, \u201cIf no other man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband\u2019s authority, may you be free from this bitter water that brings a curse.", "comment": "tn The word \u201cother\u201d is implied, since the woman would not be guilty of having sexual relations with her own husband.
sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest\u2019s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do."}, {"pk": 2828552, "translation": "NET", "book": 4, "chapter": 5, "verse": 20, "text": "But if you have gone astray while under your husband\u2019s authority, and if you have defiled yourself and some man other than your husband has had sexual relations with you\u2026.\u201d", "comment": "tn This is an example of the rhetorical device known as aposiopesis, or \u201csudden silence.\u201d The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said.
tn The pronoun is emphatic \u2013 \u201cbut you, if you have gone astray.\u201d"}, {"pk": 2828553, "translation": "NET", "book": 4, "chapter": 5, "verse": 21, "text": "Then the priest will put the woman under the oath of the curse and will say to the her, \u201cThe LORD make you an attested curse among your people, if the LORD makes your thigh fall away and your abdomen swell;", "comment": "sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22).
sn For information on such curses, see M. R. Lehmann, \u201cBiblical Oaths,\u201d ZAW 81 (1969): 74-92; A. C. Thiselton, \u201cThe Supposed Power of Words in the Biblical Writings,\u201d JTS 25 (1974): 283-99; and F. C. Fensham, \u201cMalediction and Benediction in Ancient Vassal Treaties and the Old Testament,\u201d ZAW 74 (1962): 1-9.
tn Heb \u201cthe priest will say.\u201d
tn This interpretation takes the two nouns as a hendiadys. The literal wording is \u201cthe Lord make you a curse and an oath among the people.\u201d In what sense would she be an oath? The point of the whole passage is that the priest is making her take an oath to see if she has been sinful and will be cursed.
tn The construction uses the infinitive construct with the preposition to form an adverbial clause: \u201cin the giving of the Lord\u2026,\u201d meaning, \u201cif and when the Lord makes such and such to happen.\u201d
tn TEV takes the expression \u201cyour thigh\u201d as a euphemism for the genitals: \u201ccause your genital organs to shrink.\u201d
sn Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean \u201cfall away.\u201d If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison (Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with \u201cmiscarriage,\u201d but leaves open what the description might actually be. Cf. NRSV \u201cmakes your uterus drop, your womb discharge.\u201d"}, {"pk": 2828554, "translation": "NET", "book": 4, "chapter": 5, "verse": 22, "text": "and this water that causes the curse will go into your stomach, and make your abdomen swell and your thigh rot.\u201d Then the woman must say, \u201cAmen, amen.\u201d", "comment": "tn The word \u201camen\u201d carries the idea of \u201cso be it,\u201d or \u201ctruly.\u201d The woman who submits to this test is willing to have the test demonstrate the examination of God.
tn The verb is the perfect tense with vav (\u05d5) consecutive. It could be taken as a jussive following the words of the priest in the previous section, but it is more likely to be a simple future.
tn Heb \u201cfall away.\u201d"}, {"pk": 2828555, "translation": "NET", "book": 4, "chapter": 5, "verse": 23, "text": "\u201c\u2018Then the priest will write these curses on a scroll and then scrape them off into the bitter water.", "comment": "sn The words written on the scroll were written with a combination of ingredients mixed into an ink. The idea is probably that they would have been washed or flaked off into the water, so that she drank the words of the curse \u2013 it became a part of her being."}, {"pk": 2828556, "translation": "NET", "book": 4, "chapter": 5, "verse": 24, "text": "He will make the woman drink the bitter water that brings a curse, and the water that brings a curse will enter her to produce bitterness."}, {"pk": 2828557, "translation": "NET", "book": 4, "chapter": 5, "verse": 25, "text": "The priest will take the grain offering of suspicion from the woman\u2019s hand, wave the grain offering before the LORD, and bring it to the altar."}, {"pk": 2828558, "translation": "NET", "book": 4, "chapter": 5, "verse": 26, "text": "Then the priest will take a handful of the grain offering as its memorial portion, burn it on the altar, and afterward make the woman drink the water."}, {"pk": 2828559, "translation": "NET", "book": 4, "chapter": 5, "verse": 27, "text": "When he has made her drink the water, then, if she has defiled herself and behaved unfaithfully toward her husband, the water that brings a curse will enter her to produce bitterness \u2014 her abdomen will swell, her thigh will fall away, and the woman will become a curse among her people."}, {"pk": 2828560, "translation": "NET", "book": 4, "chapter": 5, "verse": 28, "text": "But if the woman has not defiled herself, and is clean, then she will be free of ill effects and will be able to bear children.", "comment": "tn Heb \u201cwill be free\u201d; the words \u201cof ill effects\u201d have been supplied as a clarification."}, {"pk": 2828561, "translation": "NET", "book": 4, "chapter": 5, "verse": 29, "text": "\u201c\u2018This is the law for cases of jealousy, when a wife, while under her husband\u2019s authority, goes astray and defiles herself,", "comment": "tn Heb \u201claw of jealousies.\u201d"}, {"pk": 2828562, "translation": "NET", "book": 4, "chapter": 5, "verse": 30, "text": "or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the LORD, and the priest will carry out all this law upon her."}, {"pk": 2828563, "translation": "NET", "book": 4, "chapter": 5, "verse": 31, "text": "Then the man will be free from iniquity, but that woman will bear the consequences of her iniquity.\u2019\u201d", "comment": "sn The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test.
tn The word \u201ciniquity\u201d can also mean the guilt for the iniquity as well as the punishment of consequences for the iniquity. These categories of meanings grew up through figurative usage (metonymies). Here the idea is that if she is guilty then she must \u201cbear the consequences.\u201d"}, {"pk": 2828564, "translation": "NET", "book": 4, "chapter": 6, "verse": 1, "text": "Then the LORD spoke to Moses:", "comment": "sn This chapter can be divided into five sections: The vow is described in vv. 1\u20138, then the contingencies for defilement are enumerated in vv. 9\u201312, then there is a discussion of discharging the vows in vv. 13\u201320, and then a summary in v. 21; after this is the high priestly blessing (vv. 22\u201327). For information on the vow, see G. B. Gray, \u201cThe Nazirite,\u201d JTS 1 (1899-1900): 201-11; Z. Weisman, \u201cThe Biblical Nazirite, Its Types and Roots,\u201d Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6."}, {"pk": 2828565, "translation": "NET", "book": 4, "chapter": 6, "verse": 2, "text": "\u201cSpeak to the Israelites, and tell them, \u2018When either a man or a woman takes a special vow, to take a vow as a Nazirite, to separate himself to the LORD,", "comment": "tn The name of the vow is taken from the verb that follows; \u05e0\u05b8\u05d6\u05b7\u05e8 (nazar) means \u201cto consecrate oneself,\u201d and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the Lord and show signs of separation from the world. Samuel was to be a Nazirite, as the fragment of the text from Qumran confirms \u2013 \u201che will be a \u05e0\u05b8\u05d6\u05b4\u05d9\u05e8 (nazir) forever\u201d (1 Sam 1:22).
tn The vow is considered special in view of the use of the verb \u05d9\u05b7\u05e4\u05b0\u05dc\u05b4\u05d0 (yafli\u2019), the Hiphil imperfect of the verb \u201cto be wonderful, extraordinary.\u201d
tn The construction uses the infinitive construct followed by the cognate accusative: \u201cto vow a vow.\u201d This intensifies the idea that the vow is being taken carefully.
tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of \u201cconsecrate oneself\u201d or just \u201cconsecrate to the Lord.\u201d
tn The formula is used here again: \u201ca man or a woman \u2013 when he takes.\u201d The vow is open to both men and women."}, {"pk": 2828566, "translation": "NET", "book": 4, "chapter": 6, "verse": 3, "text": "he must separate himself from wine and strong drink, he must drink neither vinegar made from wine nor vinegar made from strong drink, nor may he drink any juice of grapes, nor eat fresh grapes or raisins.", "comment": "tn The operative verb now will be the Hiphil of \u05e0\u05b8\u05d6\u05b7\u05e8 (nazar); the consecration to the Lord meant separation from certain things in the world. The first will be wine and strong drink \u2013 barley beer (from Akkadian sikaru, a fermented beer). But the second word may be somewhat wider in its application than beer. The Nazirite, then, was to avoid all intoxicants as a sign of his commitment to the Lord. The restriction may have proved a hardship in the daily diet of the one taking the vow, but it spoke a protest to the corrupt religious and social world that used alcohol to excess.
tn Heb \u201cdried\u201d (so KJV, ASV, NRSV).
tn This word occurs only here. It may come from the word \u201cto water, to be moist,\u201d and so refer to juice.
tn The \u201cvinegar\u201d (\u05d7\u05b9\u05de\u05b6\u05e5, homets) is some kind of drink preparation that has been allowed to go sour."}, {"pk": 2828567, "translation": "NET", "book": 4, "chapter": 6, "verse": 4, "text": "All the days of his separation he must not eat anything that is produced by the grapevine, from seed to skin.", "comment": "sn Here is another hapax legomenon, a word only found here. The word seems linked to the verb \u201cto be clear,\u201d and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the Lord. Hos 3:1 even denounces the raisin cakes as part of a pagan world, and eating them would be a violation of the oath.
tn This word also is rare, occurring only here."}, {"pk": 2828568, "translation": "NET", "book": 4, "chapter": 6, "verse": 5, "text": "\u201c\u2018All the days of the vow of his separation no razor may be used on his head until the time is fulfilled for which he separated himself to the LORD. He will be holy, and he must let the locks of hair on his head grow long.", "comment": "sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the Lord\u2019s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord, that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.
tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of \u201cgrow lengthy\u201d or \u201clet grow long.\u201d
tn Heb \u201cdays.\u201d
tc The parallel expression in v. 8 (\u201call the days of his separation\u201d) lacks the word \u201cvow.\u201d This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.
tn The word \u201choly\u201d here has the sense of distinct, different, set apart."}, {"pk": 2828569, "translation": "NET", "book": 4, "chapter": 6, "verse": 6, "text": "\u201c\u2018All the days that he separates himself to the LORD he must not contact a dead body.", "comment": "tn The Hebrew has \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05de\u05b5\u05ea (nefesh met), literally a \u201cdead person.\u201d But since the word \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 can also be used for animals, the restriction would be for any kind of corpse. Death was very much a part of the fallen world, and so for one so committed to the Lord, avoiding all such contamination would be a witness to the greatest separation, even in a family.
tn The Hebrew verb is simply \u201center, go,\u201d no doubt with the sense of go near."}, {"pk": 2828570, "translation": "NET", "book": 4, "chapter": 6, "verse": 7, "text": "He must not defile himself even for his father or his mother or his brother or his sister if they die, because the separation for his God is on his head.", "comment": "tn The vav (\u05d5) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.
tn The genitive could perhaps be interpreted as possession, i.e., \u201cthe vow of his God,\u201d but it seems more likely that an objective genitive would be more to the point.
tn The word \u201cseparation\u201d here is metonymy of adjunct \u2013 what is on his head is long hair that goes with the vow.
tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive \u2013 \u201cin the dying of them\u201d \u2013 to form the adverbial clause of time.sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus\u2019 hard saying in Matt 8:22, \u201clet the dead bury their own dead,\u201d makes sense in the light of this passage \u2013 Jesus was calling for commitment to himself."}, {"pk": 2828571, "translation": "NET", "book": 4, "chapter": 6, "verse": 8, "text": "All the days of his separation he must be holy to the LORD."}, {"pk": 2828572, "translation": "NET", "book": 4, "chapter": 6, "verse": 9, "text": "\u201c\u2018If anyone dies very suddenly beside him and he defiles his consecrated head, then he must shave his head on the day of his purification \u2014 on the seventh day he must shave it.", "comment": "tn The verb is the Piel perfect with a vav (\u05d5) consecutive; it continues the idea within the conditional clause.
sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.
tn The construction uses the imperfect tense followed by the infinitive absolute, \u05d9\u05b8\u05de\u05d5\u05bc\u05ea \u05de\u05b5\u05ea (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is \u201cif someone dies \u2013 unexpectedly.\u201d The next words underscore the suddenness of this."}, {"pk": 2828573, "translation": "NET", "book": 4, "chapter": 6, "verse": 10, "text": "On the eighth day he is to bring two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting.", "comment": "tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught."}, {"pk": 2828574, "translation": "NET", "book": 4, "chapter": 6, "verse": 11, "text": "Then the priest will offer one for a purification offering and the other as a burnt offering, and make atonement for him, because of his transgression in regard to the corpse. So he must reconsecrate his head on that day.", "comment": "tn The verb simply means \u201cto consecrate,\u201d but because it refers to a vow that was interrupted, it must here mean to \u201creconsecrate.\u201d
tn The traditional translation of \u05d7\u05b7\u05d8\u05bc\u05b8\u05d0\u05ea (khatta\u2019t) is \u201csin offering,\u201d but it is more precise to render it \u201cpurification offering\u201d (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.
tn The repetition of \u201cthe one\u2026and the one\u201d forms the distributive sense of \u201cthe one\u2026and the other.\u201d
tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.
tn The verb \u05d5\u05b0\u05db\u05b4\u05e4\u05bc\u05b6\u05e8 (v\u00ffkhipper) is the Piel perfect with vav (\u05d5) consecutive. The meaning of the verb is \u201cto expiate, pacify, atone.\u201d It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of \u201cto cover,\u201d often linked to this meaning, is derived from a homonym, and not from this word and its usage.
tn The verb \u201cto sin\u201d has a wide range of meanings, beginning with the idea of \u201cmissing the way or the goal.\u201d In view of the nature of this case \u2013 the prescribed ritual without confession \u2013 the idea is more that he failed to keep the vow\u2019s stipulations in this strange circumstance than that he committed intentional sin."}, {"pk": 2828575, "translation": "NET", "book": 4, "chapter": 6, "verse": 12, "text": "He must rededicate to the LORD the days of his separation and bring a male lamb in its first year as a reparation offering, but the former days will not be counted because his separation was defiled.", "comment": "tc The similar expression in v. 9 includes the word \u201chead\u201d (i.e., \u201chis consecrated head\u201d). The LXX includes this word in v. 12 as well.
tn Heb \u201cwill fall\u201d; KJV \u201cshall be lost\u201d; ASV, NASB, NRSV \u201cshall be void.\u201d
tn The same idea is to be found now in the use of the word \u05e0\u05b8\u05d6\u05b7\u05e8 (nazar), which refers to a recommitment after the vow was interrupted.
tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted."}, {"pk": 2828576, "translation": "NET", "book": 4, "chapter": 6, "verse": 13, "text": "\u201c\u2018Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought to the entrance of the tent of meeting,", "comment": "tn The Hebrew text has \u201che/one shall bring him\u201d; since there is no expressed subject, this verb should be taken in the passive sense \u2013 \u201che shall be brought.\u201d Since the context suggests an obligatory nuance, the translation \u201che must be brought\u201d has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation."}, {"pk": 2828577, "translation": "NET", "book": 4, "chapter": 6, "verse": 14, "text": "and he must present his offering to the LORD: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering,", "comment": "tn Heb \u201che shall offer his offering\u201d \u2013 the object is a cognate accusative.
sn The peace offering \u05e9\u05c1\u05b0\u05dc\u05b8\u05de\u05b4\u05d9\u05dd (sh\u00fflamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the Lord [SJLA], 3-52), but the unique features of the Israelite sacrifice make this connection untenable."}, {"pk": 2828578, "translation": "NET", "book": 4, "chapter": 6, "verse": 15, "text": "and a basket of bread made without yeast, cakes of fine flour mixed with olive oil, wafers made without yeast and smeared with olive oil, and their grain offering and their drink offerings.", "comment": "sn The offerings for the termination of the Nazirite vow would not have been inexpensive. This indicates that the person making the short term vow may have had income, or have come from a wealthier section of society. Short term vows had to be considered carefully as this ruling required a good amount of food to be brought.
tn The suffixes in the MT are plural in this verse, whereas in v. 17 they are singular. This seems to be a matter of stylistic choice, referring to whomever may be taking the vow."}, {"pk": 2828579, "translation": "NET", "book": 4, "chapter": 6, "verse": 16, "text": "\u201c\u2018Then the priest must present all these before the LORD and offer his purification offering and his burnt offering.", "comment": "tn \u201call these\u201d is supplied as the object.
tn Heb \u201cmake.\u201d"}, {"pk": 2828580, "translation": "NET", "book": 4, "chapter": 6, "verse": 17, "text": "Then he must offer the ram as a peace offering to the LORD, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.", "comment": "tn The \u201cpeace offering\u201d is usually written as \u201ca sacrifice of peace\u201d (\u05d6\u05b6\u05d1\u05b7\u05d7 \u05e9\u05c1\u05b0\u05dc\u05b8\u05de\u05b4\u05d9\u05dd, zevakh sh\u00fflamim). The word \u201csacrifice\u201d is related to the word \u201cto slaughter,\u201d and so indicates that this is a bloody offering in celebration of peace with God."}, {"pk": 2828581, "translation": "NET", "book": 4, "chapter": 6, "verse": 18, "text": "\u201c\u2018Then the Nazirite must shave his consecrated head at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire where the peace offering is burning.", "comment": "tn Heb \u201cwhich is under the peace offering.\u201d The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.
sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).
tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God \u2013 not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23\u201324). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, \u201cNumbers,\u201d New Bible Commentary: Revised, 177)."}, {"pk": 2828582, "translation": "NET", "book": 4, "chapter": 6, "verse": 19, "text": "And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head;", "comment": "tn The line does not include the word \u201chead\u201d; it literally has \u201cafter the consecrating of himself his consecrated [head].\u201d The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following."}, {"pk": 2828583, "translation": "NET", "book": 4, "chapter": 6, "verse": 20, "text": "then the priest must wave them as a wave offering before the LORD; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. After this the Nazirite may drink wine.\u2019", "comment": "sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper\u2019s part; the offering now becomes the property of the priest \u2013 his priest\u2019s due (or \u201craised/heave offering\u201d).
tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.
sn The \u201cwave offering\u201d may be interpreted as a \u201cspecial gift\u201d to be transferred to the Lord, and the \u201cheave offering\u201d as a \u201cspecial contribution\u201d to God \u2013 the priest\u2019s due. These two offerings have also inspired a good deal of study."}, {"pk": 2828584, "translation": "NET", "book": 4, "chapter": 6, "verse": 21, "text": "\u201cThis is the law of the Nazirite who vows to the LORD his offering according to his separation, as well as whatever else he can provide. Thus he must fulfill his vow that he makes, according to the law of his separation.\u201d", "comment": "tn Heb \u201caccording to the vow that he vows, so he must do.\u201d
tn Heb \u201cwhatever else his hand is able to provide.\u201d The imperfect tense has the nuance of potential imperfect \u2013 \u201cwhatever he can provide.\u201d
tn Actually, \u201claw\u201d here means a whole set of laws, the basic rulings on this topic."}, {"pk": 2828585, "translation": "NET", "book": 4, "chapter": 6, "verse": 22, "text": "The LORD spoke to Moses:", "comment": "sn This brief section records the blessing of the priest, especially the high priest after he emerges from the holy of holies to bless the people (see Lev 9:22). The two main elements in the oracle are \u201cgrace and peace.\u201d It is probable that the Apostle Paul based his salutations on this oracle. For additional information, see L. J. Liebreich, \u201cThe Songs of Ascent and the Priestly Blessing,\u201d JBL 74 (1955): 33-36; P. D. Miller, \u201cThe Blessing of God: An Interpretation of Num 6:22\u201327,\u201d Int 29 (1975): 240-51; and A. Murtonen, \u201cThe Use and Meaning of the Words l\u00e9barek and b\u00e9rakah in the Old Testament,\u201d VT 9 (1959): 158-77."}, {"pk": 2828586, "translation": "NET", "book": 4, "chapter": 6, "verse": 23, "text": "\u201cTell Aaron and his sons, \u2018This is the way you are to bless the Israelites. Say to them:", "comment": "tn Or \u201cthus.\u201d
tn The Piel imperfect has the nuance of instruction. The particle \u201cthus\u201d explains that the following oracle is the form to use.
tn Here is the only use of the verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar) as an infinitive absolute; it functions as a verb form, an imperative or an imperfect of instruction. Several commentators have attempted to emend the text to get around the difficulty, but such emendations are unnecessary."}, {"pk": 2828587, "translation": "NET", "book": 4, "chapter": 6, "verse": 24, "text": "\u201cThe LORD bless you and protect you;", "comment": "tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the Lord, and the speaker pronouncing the blessing is the priest, notably after emerging from the holy of holies where atonement has been made. The Lord says in this passage that when the priest says this, then the Lord will bless them. The jussive then is an oracle, not a wish or a prayer. It is a declaration of what the Lord imparts. It is as binding and sure as a patriarchal blessing which once said officially could not be taken back. The priest here is then pronouncing the word of the Lord, declaring to the congregation the outcome of the atonement.
tn The verb \u201cto keep\u201d concerns the divine protection of the people; its basic meaning is \u201cto exercise great care over,\u201d \u201cto guard,\u201d or \u201cto give attention to\u201d (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (\u201cbless\u201d basically means \u201cenrich\u201d in a number of ways) there is the assurance of divine protection."}, {"pk": 2828588, "translation": "NET", "book": 4, "chapter": 6, "verse": 25, "text": "The LORD make his face to shine upon you, and be gracious to you;", "comment": "tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the Lord to make his face shine on them would mean to be gracious to them. M. Noth rightly calls this image of the shining face \u201ca figure of speech for benevolence and favour\u201d (Numbers [OTL], 59); see, for example, Pss 4:7; 31:17; 44:4; 67:2; 80:4, 8, 20; 119:135; Dan 9:17). The image may have its inspiration in the theophanies. The picture is of divine favor \u2013 the beaming face of a parent for his beloved."}, {"pk": 2828589, "translation": "NET", "book": 4, "chapter": 6, "verse": 26, "text": "The LORD lift up his countenance upon you and give you peace.\u201d\u2019", "comment": "tn The last line of the blessing also has first the image and then the parallel interpretation \u2013 for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace \u2013 peace, prosperity, completeness, health, safety, general well-being, and the like."}, {"pk": 2828590, "translation": "NET", "book": 4, "chapter": 6, "verse": 27, "text": "So they will put my name on the Israelites, and I will bless them.\u201d", "comment": "tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. \u201cPutting the name on them\u201d is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing."}, {"pk": 2828591, "translation": "NET", "book": 4, "chapter": 7, "verse": 1, "text": "When Moses had completed setting up the tabernacle, he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.", "comment": "tn The construction of this line begins with the temporal indicator (traditionally translated \u201cand it came to pass\u201d) and then after the idiomatic \u201cin the day of\u201d (= \u201cwhen\u201d) uses the Piel infinitive construct from \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah). The infinitive is governed by the subjective genitive, \u201cMoses,\u201d the formal subject of the clause. The object of the infinitive is the second infinitive, \u201cto set up\u201d (\u05dc\u05b0\u05d4\u05b8\u05e7\u05b4\u05d9\u05dd, l\u00ffhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters 7-9 are actually earlier than chapters 1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23\u201331).
sn This long and repetitious chapter has several parts to it: the introduction (vv. 1\u20133), the assigning of gifts (vv. 4\u20139), the time of presentation (vv. 10\u201311), and then the tribes (vv. 12\u201383), and then a summary (vv. 84\u201389)."}, {"pk": 2828592, "translation": "NET", "book": 4, "chapter": 7, "verse": 2, "text": "Then the leaders of Israel, the heads of their clans, made an offering. They were the leaders of the tribes; they were the ones who had been supervising the numbering.", "comment": "tn Heb \u201cthe house of their fathers.\u201d
tn The form is the Qal active participle from the verb \u201cto stand\u201d (\u05e2\u05b8\u05de\u05b7\u05d3, \u2019amad). The form describes these leaders as \u201cthe ones standing over [the ones numbered].\u201d The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity."}, {"pk": 2828593, "translation": "NET", "book": 4, "chapter": 7, "verse": 3, "text": "They brought their offering before the LORD, six covered carts and twelve oxen \u2014 one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.", "comment": "tn Heb \u201cand they brought.\u201d
sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254."}, {"pk": 2828594, "translation": "NET", "book": 4, "chapter": 7, "verse": 4, "text": "Then the LORD spoke to Moses:"}, {"pk": 2828595, "translation": "NET", "book": 4, "chapter": 7, "verse": 5, "text": "\u201cReceive these gifts from them, that they may be used in doing the work of the tent of meeting; and you must give them to the Levites, to every man as his service requires.\u201d", "comment": "tn The object is not in the Hebrew text, but has been supplied.
tn The verb is the perfect tense with vav (\u05d5) consecutive; following the imperative, this could be given an independent volitive translation (\u201cthey shall be\u201d), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.
tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: \u201c[that they may be] for doing the work of\u201d (literally, \u201cserving the service of\u201d).
tn The noun \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish) is in apposition to the word \u201cLevites,\u201d and is to be taken in a distributive sense: \u201cto the Levites, [to each] man according to his service.\u201d
tn The expression \u05db\u05bc\u05b0\u05e4\u05b4\u05d9 (k\u00fffi) is \u201caccording to the mouth of.\u201d Here, it would say \u201caccording to the mouth of his service,\u201d which would mean \u201cwhat his service calls for.\u201d"}, {"pk": 2828596, "translation": "NET", "book": 4, "chapter": 7, "verse": 6, "text": "So Moses accepted the carts and the oxen and gave them to the Levites."}, {"pk": 2828597, "translation": "NET", "book": 4, "chapter": 7, "verse": 7, "text": "He gave two carts and four oxen to the Gershonites, as their service required;"}, {"pk": 2828598, "translation": "NET", "book": 4, "chapter": 7, "verse": 8, "text": "and he gave four carts and eight oxen to the Merarites, as their service required, under the authority of Ithamar son of Aaron the priest.", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2828599, "translation": "NET", "book": 4, "chapter": 7, "verse": 9, "text": "But to the Kohathites he gave none, because the service of the holy things, which they carried on their shoulders, was their responsibility.", "comment": "tn Heb \u201cupon them,\u201d meaning \u201ctheir duty.\u201d
tn The verb is the imperfect tense, but it describes their customary activity \u2013 they had to carry, they used to carry."}, {"pk": 2828600, "translation": "NET", "book": 4, "chapter": 7, "verse": 10, "text": "The leaders offered gifts for the dedication of the altar when it was anointed. And the leaders presented their offering before the altar.", "comment": "tn The verse begins with the preterite and vav (\u05d5) consecutive: \u201cand they offered.\u201d
tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.
sn Some commentators take the word \u201cdedication\u201d in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).
tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known \u05de\u05b8\u05e9\u05c1\u05b7\u05d7 (mashakh, \u201cto anoint, smear\u201d).
tn Heb \u201coffered,\u201d but this is redundant and has been translated as \u201cpresented\u201d for stylistic reasons. The same phrase occurs in vv. 11 and 12.
tn The direct object, \u201cgifts,\u201d is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity."}, {"pk": 2828601, "translation": "NET", "book": 4, "chapter": 7, "verse": 11, "text": "For the LORD said to Moses, \u201cThey must present their offering, one leader for each day, for the dedication of the altar.\u201d", "comment": "tn The distributive sense is achieved by repetition: \u201cone leader for the day, one leader for the day.\u201d"}, {"pk": 2828602, "translation": "NET", "book": 4, "chapter": 7, "verse": 12, "text": "The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah.", "comment": "sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10)."}, {"pk": 2828603, "translation": "NET", "book": 4, "chapter": 7, "verse": 13, "text": "His offering was one silver platter weighing 130 shekels, and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;", "comment": "tn The word \u201cshekels\u201d has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86."}, {"pk": 2828604, "translation": "NET", "book": 4, "chapter": 7, "verse": 14, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828605, "translation": "NET", "book": 4, "chapter": 7, "verse": 15, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828606, "translation": "NET", "book": 4, "chapter": 7, "verse": 16, "text": "one male goat for a purification offering;"}, {"pk": 2828607, "translation": "NET", "book": 4, "chapter": 7, "verse": 17, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon son of Amminadab."}, {"pk": 2828608, "translation": "NET", "book": 4, "chapter": 7, "verse": 18, "text": "On the second day Nethanel son of Zuar, leader of Issachar, presented an offering."}, {"pk": 2828609, "translation": "NET", "book": 4, "chapter": 7, "verse": 19, "text": "He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828610, "translation": "NET", "book": 4, "chapter": 7, "verse": 20, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828611, "translation": "NET", "book": 4, "chapter": 7, "verse": 21, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828612, "translation": "NET", "book": 4, "chapter": 7, "verse": 22, "text": "one male goat for a purification offering;"}, {"pk": 2828613, "translation": "NET", "book": 4, "chapter": 7, "verse": 23, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel son of Zuar."}, {"pk": 2828614, "translation": "NET", "book": 4, "chapter": 7, "verse": 24, "text": "On the third day Eliab son of Helon, leader of the Zebulunites, presented an offering.", "comment": "tn The phrase \u201cpresented an offering\u201d is not found in the Hebrew text at this point but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78)."}, {"pk": 2828615, "translation": "NET", "book": 4, "chapter": 7, "verse": 25, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828616, "translation": "NET", "book": 4, "chapter": 7, "verse": 26, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828617, "translation": "NET", "book": 4, "chapter": 7, "verse": 27, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828618, "translation": "NET", "book": 4, "chapter": 7, "verse": 28, "text": "one male goat for a purification offering;"}, {"pk": 2828619, "translation": "NET", "book": 4, "chapter": 7, "verse": 29, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab son of Helon."}, {"pk": 2828620, "translation": "NET", "book": 4, "chapter": 7, "verse": 30, "text": "On the fourth day Elizur son of Shedeur, leader of the Reubenites, presented an offering."}, {"pk": 2828621, "translation": "NET", "book": 4, "chapter": 7, "verse": 31, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828622, "translation": "NET", "book": 4, "chapter": 7, "verse": 32, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828623, "translation": "NET", "book": 4, "chapter": 7, "verse": 33, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828624, "translation": "NET", "book": 4, "chapter": 7, "verse": 34, "text": "one male goat for a purification offering;"}, {"pk": 2828625, "translation": "NET", "book": 4, "chapter": 7, "verse": 35, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elizur son of Shedeur."}, {"pk": 2828626, "translation": "NET", "book": 4, "chapter": 7, "verse": 36, "text": "On the fifth day Shelumiel son of Zurishaddai, leader of the Simeonites, presented an offering."}, {"pk": 2828627, "translation": "NET", "book": 4, "chapter": 7, "verse": 37, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828628, "translation": "NET", "book": 4, "chapter": 7, "verse": 38, "text": "one gold pan weighing 10 shekels;"}, {"pk": 2828629, "translation": "NET", "book": 4, "chapter": 7, "verse": 39, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828630, "translation": "NET", "book": 4, "chapter": 7, "verse": 40, "text": "one male goat for a purification offering;"}, {"pk": 2828631, "translation": "NET", "book": 4, "chapter": 7, "verse": 41, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Sheloumiel son of Zurishaddai."}, {"pk": 2828632, "translation": "NET", "book": 4, "chapter": 7, "verse": 42, "text": "On the sixth day Eliasaph son of Deuel, leader of the Gadites, presented an offering."}, {"pk": 2828633, "translation": "NET", "book": 4, "chapter": 7, "verse": 43, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828634, "translation": "NET", "book": 4, "chapter": 7, "verse": 44, "text": "one gold pan weighing 10 shekels;"}, {"pk": 2828635, "translation": "NET", "book": 4, "chapter": 7, "verse": 45, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828636, "translation": "NET", "book": 4, "chapter": 7, "verse": 46, "text": "one male goat for a purification offering;"}, {"pk": 2828637, "translation": "NET", "book": 4, "chapter": 7, "verse": 47, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Eliasaph son of Deuel."}, {"pk": 2828638, "translation": "NET", "book": 4, "chapter": 7, "verse": 48, "text": "On the seventh day Elishama son of Ammihud, leader of the Ephraimites, presented an offering."}, {"pk": 2828639, "translation": "NET", "book": 4, "chapter": 7, "verse": 49, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828640, "translation": "NET", "book": 4, "chapter": 7, "verse": 50, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828641, "translation": "NET", "book": 4, "chapter": 7, "verse": 51, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828642, "translation": "NET", "book": 4, "chapter": 7, "verse": 52, "text": "one male goat for a purification offering;"}, {"pk": 2828643, "translation": "NET", "book": 4, "chapter": 7, "verse": 53, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elishama son of Ammihud."}, {"pk": 2828644, "translation": "NET", "book": 4, "chapter": 7, "verse": 54, "text": "On the eighth day Gamaliel son of Pedahzur, leader of the Manassehites, presented an offering."}, {"pk": 2828645, "translation": "NET", "book": 4, "chapter": 7, "verse": 55, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828646, "translation": "NET", "book": 4, "chapter": 7, "verse": 56, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828647, "translation": "NET", "book": 4, "chapter": 7, "verse": 57, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828648, "translation": "NET", "book": 4, "chapter": 7, "verse": 58, "text": "one male goat for a purification offering;"}, {"pk": 2828649, "translation": "NET", "book": 4, "chapter": 7, "verse": 59, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Gamaliel son of Pedahzur."}, {"pk": 2828650, "translation": "NET", "book": 4, "chapter": 7, "verse": 60, "text": "On the ninth day Abidan son of Gideoni, leader of the Benjaminites, presented an offering."}, {"pk": 2828651, "translation": "NET", "book": 4, "chapter": 7, "verse": 61, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828652, "translation": "NET", "book": 4, "chapter": 7, "verse": 62, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828653, "translation": "NET", "book": 4, "chapter": 7, "verse": 63, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828654, "translation": "NET", "book": 4, "chapter": 7, "verse": 64, "text": "one male goat for a purification offering;"}, {"pk": 2828655, "translation": "NET", "book": 4, "chapter": 7, "verse": 65, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Abidan son of Gideoni."}, {"pk": 2828656, "translation": "NET", "book": 4, "chapter": 7, "verse": 66, "text": "On the tenth day Ahiezer son of Amishaddai, leader of the Danites, presented an offering."}, {"pk": 2828657, "translation": "NET", "book": 4, "chapter": 7, "verse": 67, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828658, "translation": "NET", "book": 4, "chapter": 7, "verse": 68, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828659, "translation": "NET", "book": 4, "chapter": 7, "verse": 69, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828660, "translation": "NET", "book": 4, "chapter": 7, "verse": 70, "text": "one male goat for a purification offering;"}, {"pk": 2828661, "translation": "NET", "book": 4, "chapter": 7, "verse": 71, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahiezer son of Amishaddai."}, {"pk": 2828662, "translation": "NET", "book": 4, "chapter": 7, "verse": 72, "text": "On the eleventh day Pagiel son of Ocran, leader of the Asherites, presented an offering."}, {"pk": 2828663, "translation": "NET", "book": 4, "chapter": 7, "verse": 73, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828664, "translation": "NET", "book": 4, "chapter": 7, "verse": 74, "text": "one gold pan weighing 10 shekels, full of incense;"}, {"pk": 2828665, "translation": "NET", "book": 4, "chapter": 7, "verse": 75, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828666, "translation": "NET", "book": 4, "chapter": 7, "verse": 76, "text": "one male goat for a purification offering;"}, {"pk": 2828667, "translation": "NET", "book": 4, "chapter": 7, "verse": 77, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Pagiel son of Ocran."}, {"pk": 2828668, "translation": "NET", "book": 4, "chapter": 7, "verse": 78, "text": "On the twelfth day Ahira son of Enan, leader of the Naphtalites, presented an offering."}, {"pk": 2828669, "translation": "NET", "book": 4, "chapter": 7, "verse": 79, "text": "His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;"}, {"pk": 2828670, "translation": "NET", "book": 4, "chapter": 7, "verse": 80, "text": "one gold pan weighing 10 shekels;"}, {"pk": 2828671, "translation": "NET", "book": 4, "chapter": 7, "verse": 81, "text": "one young bull, one ram, and one male lamb in its first year, for a burnt offering;"}, {"pk": 2828672, "translation": "NET", "book": 4, "chapter": 7, "verse": 82, "text": "one male goat for a purification offering;"}, {"pk": 2828673, "translation": "NET", "book": 4, "chapter": 7, "verse": 83, "text": "and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahira son of Enan."}, {"pk": 2828674, "translation": "NET", "book": 4, "chapter": 7, "verse": 84, "text": "This was the dedication for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver sprinkling bowls, and twelve gold pans."}, {"pk": 2828675, "translation": "NET", "book": 4, "chapter": 7, "verse": 85, "text": "Each silver platter weighed 130 shekels, and each silver sprinkling bowl weighed 70 shekels. All the silver of the vessels weighed 2,400 shekels, according to the sanctuary shekel."}, {"pk": 2828676, "translation": "NET", "book": 4, "chapter": 7, "verse": 86, "text": "The twelve gold pans full of incense weighed 10 shekels each, according to the sanctuary shekel; all the gold of the pans weighed 120 shekels."}, {"pk": 2828677, "translation": "NET", "book": 4, "chapter": 7, "verse": 87, "text": "All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering."}, {"pk": 2828678, "translation": "NET", "book": 4, "chapter": 7, "verse": 88, "text": "All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed.", "comment": "sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord. Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God."}, {"pk": 2828679, "translation": "NET", "book": 4, "chapter": 7, "verse": 89, "text": "Now when Moses went into the tent of meeting to speak with the LORD, he heard the voice speaking to him from above the atonement lid that was on the ark of the testimony, from between the two cherubim. Thus he spoke to him.", "comment": "tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (\u201cwith him\u201d). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: \u201cthen he heard the voice speaking with him.\u201d The Greek clarified it by inserting \u201cLord\u201d after the word \u201cvoice.\u201d The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading \u05de\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 [m\u00ffdabber] instead of \u05de\u05b4\u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.
tn The adverbial clause of time is constructed with the infinitive construct of the verb \u201cto enter\u201d (\u05d1\u05bc\u05d5\u05b9\u05d0, bo\u2019) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the Lord in the tent. This verse therefore lays the foundation for what follows.
tn The Hebrew word \u05db\u05bc\u05b7\u05e4\u05bc\u05b9\u05e8\u05b6\u05ea (kapporet) has been traditionally rendered \u201cmercy seat,\u201d but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb \u201cto make atonement.\u201d A technical translation would be \u201cplace of atonement\u201d or \u201cpropitiatory\u201d; a more common translation would be \u201ccover, lid\u201d \u2013 provided that the definition \u201cto cover\u201d does not get transferred to the verb \u201cto atone,\u201d for that idea belongs to a homonym. See also Exod 25:17.
tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43."}, {"pk": 2828680, "translation": "NET", "book": 4, "chapter": 8, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn This chapter has three main sections to it: the lighting of the lamps (vv. 1\u20134), the separation of the Levites (vv. 5\u201322), and the work of the Levites (vv. 23\u201326). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, \u201cThe Nature of the\u2019ohel mo\u2018edh in the Pentateuchal Sources,\u201d JSS 5 (1960): 50-65, and \u201cThe Priestly Image of the Tabernacle,\u201d HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah."}, {"pk": 2828681, "translation": "NET", "book": 4, "chapter": 8, "verse": 2, "text": "\u201cSpeak to Aaron and tell him, \u2018When you set up the lamps, the seven lamps are to give light in front of the lampstand.\u2019\u201d", "comment": "tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, \u201cin front of\u201d).
tn The verb is \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps."}, {"pk": 2828682, "translation": "NET", "book": 4, "chapter": 8, "verse": 3, "text": "And Aaron did so; he set up the lamps to face toward the front of the lampstand, as the LORD commanded Moses."}, {"pk": 2828683, "translation": "NET", "book": 4, "chapter": 8, "verse": 4, "text": "This is how the lampstand was made: It was beaten work in gold; from its shaft to its flowers it was beaten work. According to the pattern which the LORD had shown Moses, so he made the lampstand.", "comment": "sn The idea is that it was all hammered from a single plate of gold.
tn The Hebrew text literally has \u201cand this is the work of the lampstand,\u201d but that rendering does not convey the sense that it is describing how it was made."}, {"pk": 2828684, "translation": "NET", "book": 4, "chapter": 8, "verse": 5, "text": "Then the LORD spoke to Moses:"}, {"pk": 2828685, "translation": "NET", "book": 4, "chapter": 8, "verse": 6, "text": "\u201cTake the Levites from among the Israelites and purify them.", "comment": "tn The verb \u05d8\u05b8\u05d4\u05b7\u05e8 (tahar) means that Moses was \u201cto purify\u201d or \u201cto make ceremonially clean\u201d the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is \u201cunclean\u201d is not permitted in the sanctuary at all."}, {"pk": 2828686, "translation": "NET", "book": 4, "chapter": 8, "verse": 7, "text": "And do this to them to purify them: Sprinkle water of purification on them; then have them shave all their body and wash their clothes, and so purify themselves.", "comment": "tn Or \u201clet/have them wash\u201d; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.
tn Heb \u201cflesh.\u201d
tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [\u05d5] consecutive), and so translated \u201cthat they may\u2026.\u201d The major difference here is that the ritual made the Levites \u201cclean,\u201d whereas the ritual for the priests made them \u201choly\u201d or \u201csanctified\u201d (Lev 8:12).
tn The genitive in this expression indicates the purpose of the water \u2013 it is for their purification. The expression is literally \u201cthe waters of sin.\u201d The word \u201cpurification\u201d is the same as for the \u201csin/purification offering\u201d \u2013 \u05d7\u05b7\u05d8\u05bc\u05b8\u05d0\u05ea (khatta\u2019at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.
tn Or, more literally, \u201cand thus you shall do.\u201d The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.
tn The verb is the Hiphil perfect with a vav (\u05d5) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (\u201cflesh\u201d). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7\u20139)."}, {"pk": 2828687, "translation": "NET", "book": 4, "chapter": 8, "verse": 8, "text": "Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering.", "comment": "sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution."}, {"pk": 2828688, "translation": "NET", "book": 4, "chapter": 8, "verse": 9, "text": "You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites."}, {"pk": 2828689, "translation": "NET", "book": 4, "chapter": 8, "verse": 10, "text": "Then you are to bring the Levites before the LORD, and the Israelites are to lay their hands on the Levites;", "comment": "sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the Lord."}, {"pk": 2828690, "translation": "NET", "book": 4, "chapter": 8, "verse": 11, "text": "and Aaron is to offer the Levites before the LORD as a wave offering from the Israelites, that they may do the work of the LORD.", "comment": "tn The Hebrew text actually has \u201cwave the Levites as a wave offering.\u201d The wave offering was part of the ritual of the peace offering and indicated the priest\u2019s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the Lord and assist the priests. It is unclear how Moses would have presented them as wave offerings, but the intent is that they would be living sacrifices, as Paul would later say in Rom 12:1 for all Christians.
tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of \u05e2\u05b8\u05d1\u05b7\u05d3 (\u2019avad) followed by its cognate accusative."}, {"pk": 2828691, "translation": "NET", "book": 4, "chapter": 8, "verse": 12, "text": "When the Levites lay their hands on the heads of the bulls, offer the one for a purification offering and the other for a whole burnt offering to the LORD, to make atonement for the Levites.", "comment": "sn The \u201cpurification offering\u201d cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.
tn The imperative is from the verb \u201cto do; to make,\u201d but in the sentence it clearly means to sacrifice the animals.
tn The clause begins with a vav (\u05d5) on the noun \u201cthe Levites,\u201d indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time."}, {"pk": 2828692, "translation": "NET", "book": 4, "chapter": 8, "verse": 13, "text": "You are to have the Levites stand before Aaron and his sons, and then offer them as a wave offering to the LORD.", "comment": "tc The Greek text adds the Lord here: \u201cbefore the Lord, before Aaron.\u201d"}, {"pk": 2828693, "translation": "NET", "book": 4, "chapter": 8, "verse": 14, "text": "And so you are to separate the Levites from among the Israelites, and the Levites will be mine.", "comment": "tn The vav (\u05d5) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God\u2019s own possession."}, {"pk": 2828694, "translation": "NET", "book": 4, "chapter": 8, "verse": 15, "text": "\u201cAfter this, the Levites will go in to do the work of the tent of meeting. So you must cleanse them and offer them like a wave offering.", "comment": "tn Heb \u201cto serve.\u201d
tc The Greek text adds \u201cbefore the Lord.\u201d
tn The two verbs in the rest of this verse are perfect tenses with vav (\u05d5) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, \u201cand you will have cleansed,\u201d as opposed to a summary statement, \u201cfor thus you will cleanse\u2026.\u201d
tn The imperfect tense could also be given the nuance of the imperfect of permission: \u201cthe Levites may go in.\u201d"}, {"pk": 2828695, "translation": "NET", "book": 4, "chapter": 8, "verse": 16, "text": "For they are entirely given to me from among the Israelites. I have taken them for myself instead of all who open the womb, the firstborn sons of all the Israelites.", "comment": "tn Or \u201cas substitutes\u201d for all the firstborn of the Israelites.
tn As before, the emphasis is obtained by repeating the passive participle: \u201cgiven, given to me.\u201d"}, {"pk": 2828696, "translation": "NET", "book": 4, "chapter": 8, "verse": 17, "text": "For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed all the firstborn in the land of Egypt I set them apart for myself.", "comment": "tn The idiomatic \u201con the day of\u201d precedes the infinitive construct of \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah) to form the temporal clause: \u201cin the day of my striking\u2026\u201d becomes \u201cwhen I struck.\u201d"}, {"pk": 2828697, "translation": "NET", "book": 4, "chapter": 8, "verse": 18, "text": "So I have taken the Levites instead of all the firstborn sons among the Israelites."}, {"pk": 2828698, "translation": "NET", "book": 4, "chapter": 8, "verse": 19, "text": "I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.\u201d", "comment": "sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22\u201323), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3\u20134), was passed over. The tribes of Levi and Simeon were also put down for their ancestors\u2019 activities, but sanctuary service was still given to Levi."}, {"pk": 2828699, "translation": "NET", "book": 4, "chapter": 8, "verse": 20, "text": "So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the LORD commanded Moses concerning the Levites, this is what the Israelites did with them."}, {"pk": 2828700, "translation": "NET", "book": 4, "chapter": 8, "verse": 21, "text": "The Levites purified themselves and washed their clothing; then Aaron presented them like a wave offering before the LORD, and Aaron made atonement for them to purify them.", "comment": "tn The verb is the Hitpael of \u05d7\u05b8\u05d8\u05bc\u05b8\u05d0 (khatta\u2019). In this stem the meaning of the root \u201cto sin\u201d is likely to be connected to the noun \u201csin/purification\u201d offering in a denominative sense, although some would take it as a privative usage, \u201cto remove sin.\u201d The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially."}, {"pk": 2828701, "translation": "NET", "book": 4, "chapter": 8, "verse": 22, "text": "After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the LORD had commanded Moses concerning the Levites, so they did."}, {"pk": 2828702, "translation": "NET", "book": 4, "chapter": 8, "verse": 23, "text": "Then the LORD spoke to Moses:"}, {"pk": 2828703, "translation": "NET", "book": 4, "chapter": 8, "verse": 24, "text": "\u201cThis is what pertains to the Levites: At the age of twenty-five years and upward one may begin to join the company in the work of the tent of meeting,", "comment": "tn The Hebrew text has \u201cthis [is that] which [pertains] to the Levites.\u201d \u201cThis is what concerns the Levites, meaning, the following rulings are for them.
tn The infinitive is \u05dc\u05b4\u05e6\u05b0\u05d1\u05b9\u05d0 (litsvo\u2019), related to the word for \u201chost, army, company,\u201d and so \u201cto serve as a company.\u201d The meaning is strengthened by the cognate accusative following it.
tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3,23,30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98."}, {"pk": 2828704, "translation": "NET", "book": 4, "chapter": 8, "verse": 25, "text": "and at the age of fifty years they must retire from performing the work and may no longer work."}, {"pk": 2828705, "translation": "NET", "book": 4, "chapter": 8, "verse": 26, "text": "They may assist their colleagues in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish the Levites regarding their duties.\u201d", "comment": "tn The verb is the Piel perfect of \u05e9\u05c1\u05b8\u05e8\u05b7\u05ea (sharat, \u201cto serve, minister\u201d). Here the form has the vav (\u05d5) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.
tn Heb \u201cbrothers,\u201d but the meaning in this context is \u201cfellow Levites.\u201d
tn Heb \u201cyou shall do, make.\u201d"}, {"pk": 2828706, "translation": "NET", "book": 4, "chapter": 9, "verse": 1, "text": "The LORD spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt:", "comment": "tn The temporal clause is formed with the infinitive construct of \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019, \u201cto go out; to leave\u201d). This verse indicates that a full year had passed since the exodus and the original Passover; now a second ruling on the Passover is included at the beginning of the second year. This would have occurred immediately after the consecration of the tabernacle, in the month before the census at Sinai.
sn The chapter has just the two sections, the observance of the Passover (vv. 1\u201314) and the cloud that led the Israelites in the wilderness (vv. 15\u201323). It must be remembered that the material in vv. 7\u20139 is chronologically earlier than vv. 1\u20136, as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey."}, {"pk": 2828707, "translation": "NET", "book": 4, "chapter": 9, "verse": 2, "text": "\u201cThe Israelites are to observe the Passover at its appointed time.", "comment": "tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.
sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word \u05e4\u05bc\u05b6\u05e1\u05b7\u05d7 (pesakh) \u2013 here in pause and with the article \u2013 has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb \u201cto pass over\u201d (\u05e2\u05b8\u05d1\u05b7\u05e8, \u2019avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.
tn The verb is simply \u201cto do; to make\u201d (\u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 [\u2019asah] in the jussive). It must have the idea here of \u201cto perform; to keep; to observe\u201d the ritual of the Passover."}, {"pk": 2828708, "translation": "NET", "book": 4, "chapter": 9, "verse": 3, "text": "In the fourteenth day of this month, at twilight, you are to observe it at its appointed time; you must keep it in accordance with all its statutes and all its customs.\u201d", "comment": "tn The two words in this last section are standard \u201cTorah\u201d words. The word \u05d7\u05b9\u05e7 (khoq) is a binding statute, something engraved and monumental. The word \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat) means \u201cjudgment, decision,\u201d but with a more general idea of \u201ccustom\u201d at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.
tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.
tn The literal Hebrew expression is \u201cbetween the evenings\u201d (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694)."}, {"pk": 2828709, "translation": "NET", "book": 4, "chapter": 9, "verse": 4, "text": "So Moses instructed the Israelites to observe the Passover.", "comment": "tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.
tn Heb \u201cspoke to.\u201d"}, {"pk": 2828710, "translation": "NET", "book": 4, "chapter": 9, "verse": 5, "text": "And they observed the Passover on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the LORD had commanded Moses, so the Israelites did.", "comment": "tc The LXX omits this first clause; it also omits \u201cat twilight.\u201d"}, {"pk": 2828711, "translation": "NET", "book": 4, "chapter": 9, "verse": 6, "text": "It happened that some men who were ceremonially defiled by the dead body of a man could not keep the Passover on that day, so they came before Moses and before Aaron on that day.", "comment": "tn Or \u201ca human corpse\u201d (so NAB, NKJV). So also in v.7; cf. v. 10.
tn This clause begins with the vav (\u05d5) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.
tn In the Hebrew text the noun has no definite article, and so it signifies \u201csome\u201d or \u201ccertain\u201d men.
tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary."}, {"pk": 2828712, "translation": "NET", "book": 4, "chapter": 9, "verse": 7, "text": "And those men said to him, \u201cWe are ceremonially defiled by the dead body of a man; why are we kept back from offering the LORD\u2019s offering at its appointed time among the Israelites?\u201d"}, {"pk": 2828713, "translation": "NET", "book": 4, "chapter": 9, "verse": 8, "text": "So Moses said to them, \u201cRemain here and I will hear what the LORD will command concerning you.\u201d", "comment": "tn The cohortative may be subordinated to the imperative: \u201cstand\u2026[that I] may hear.\u201d
tn The verb is simply \u201cstand,\u201d but in the more general sense of waiting to hear the answer."}, {"pk": 2828714, "translation": "NET", "book": 4, "chapter": 9, "verse": 9, "text": "The LORD spoke to Moses:"}, {"pk": 2828715, "translation": "NET", "book": 4, "chapter": 9, "verse": 10, "text": "\u201cTell the Israelites, \u2018If any of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may observe the Passover to the LORD.", "comment": "tn This sense is conveyed by the repetition of \u201cman\u201d \u2013 \u201cif a man, a man becomes unclean.\u201d
tn The perfect tense with vav (\u05d5) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well."}, {"pk": 2828716, "translation": "NET", "book": 4, "chapter": 9, "verse": 11, "text": "They may observe it on the fourteenth day of the second month at twilight; they are to eat it with bread made without yeast and with bitter herbs.", "comment": "sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time."}, {"pk": 2828717, "translation": "NET", "book": 4, "chapter": 9, "verse": 12, "text": "They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover."}, {"pk": 2828718, "translation": "NET", "book": 4, "chapter": 9, "verse": 13, "text": "But the man who is ceremonially clean, and was not on a journey, and fails to keep the Passover, that person must be cut off from his people. Because he did not bring the LORD\u2019s offering at its appointed time, that man must bear his sin.", "comment": "tn The disjunctive vav (\u05d5) signals a contrastive clause here: \u201cbut the man\u201d on the other hand\u2026.
sn The pronouncement of such a person\u2019s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, \u201cA Prolegomenon to Lev 17:11,\u201d JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.
tn The verb \u05d7\u05b8\u05d3\u05b7\u05dc (khadal) means \u201cto cease; to leave off; to fail.\u201d The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.
tn The word for \u201csin\u201d here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences."}, {"pk": 2828719, "translation": "NET", "book": 4, "chapter": 9, "verse": 14, "text": "If a resident foreigner lives among you and wants to keep the Passover to the LORD, he must do so according to the statute of the Passover, and according to its custom. You must have the same statute for the resident foreigner and for the one who was born in the land.\u2019\u201d", "comment": "tn The conjunction is used here to specify the application of the law: \u201cand for the resident foreigner, and for the one\u2026\u201d indicates \u201cboth for the resident foreigner and the one who\u2026.\u201d
tn Or \u201cyou must have one statute.\u201d
tn The words translated \u201cresident foreigner\u201d and \u201clive\u201d are from the same Hebrew root, \u05d2\u05bc\u05d5\u05bc\u05e8 (gur), traditionally translated \u201cto sojourn.\u201d The \u201csojourner\u201d who \u201csojourns\u201d is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.
tn The verb is the simple perfect tense with vav (\u05d5) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.
tn The Hebrew text has \u201cthere will be to you,\u201d which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation."}, {"pk": 2828720, "translation": "NET", "book": 4, "chapter": 9, "verse": 15, "text": "On the day that the tabernacle was set up, the cloud covered the tabernacle \u2014 the tent of the testimony \u2014 and from evening until morning there was a fiery appearance over the tabernacle.", "comment": "tn Heb \u201clike the appearance of fire.\u201d
sn This section (Num 9:15\u201323) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel\u2019s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.
tn Heb \u201cand/now on the day.\u201d
tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. \u201cOn the day of the setting up of the tabernacle\u201d leaves the subject unstated, and so the entire clause may be expressed in the passive voice.
sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, \u201cThe Pillar of Cloud in the Reed Sea Narrative,\u201d JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, \u201cCloud Messengers?\u201d UF 10 [1978]: 436-37).
sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.
tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time \u2013 something that used to happen, or would happen."}, {"pk": 2828721, "translation": "NET", "book": 4, "chapter": 9, "verse": 16, "text": "This is the way it used to be continually: The cloud would cover it by day, and there was a fiery appearance by night.", "comment": "tc The MT lacks the words \u201cby day,\u201d but a number of ancient versions have this reading (e.g., Greek, Syriac, Tg. Ps.-J., Latin Vulgate)."}, {"pk": 2828722, "translation": "NET", "book": 4, "chapter": 9, "verse": 17, "text": "Whenever the cloud was taken up from the tabernacle, then after that the Israelites would begin their journey; and in whatever place the cloud settled, there the Israelites would make camp.", "comment": "tn The verb in this initial temporal clause is the Niphal infinitive construct.
tn Heb \u201cin the place where it settled there\u201d; the relative clause modifies the noun \u201cplace,\u201d and the resumptive adverb completes the related idea \u2013 \u201cwhich it settled there\u201d means \u201cwhere it settled.\u201d"}, {"pk": 2828723, "translation": "NET", "book": 4, "chapter": 9, "verse": 18, "text": "At the commandment of the LORD the Israelites would begin their journey, and at the commandment of the LORD they would make camp; as long as the cloud remained settled over the tabernacle they would camp.", "comment": "tn Heb \u201call the days of \u2013 that the cloud settled over the tabernacle.\u201d \u201cAll\u201d is the adverbial accusative of time telling how long they camped in one spot \u2013 all. The word is then qualified by the genitive of the thing measured \u2013 \u201call of the days\u201d \u2013 and this in turn is qualified by a noun clause functioning as a genitive after \u201cdays of.\u201d
tn Heb \u201cat the mouth of\u201d (so also in vv. 20, 23)."}, {"pk": 2828724, "translation": "NET", "book": 4, "chapter": 9, "verse": 19, "text": "When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions of the LORD and did not journey.", "comment": "tn This is the same Hebrew expression that was used earlier for the Levites \u201ckeeping their charge\u201d or more clearly, \u201cfulfilling their obligations\u201d to take care of the needs of the people and the sanctuary. It is a general expression using \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar) followed by its cognate noun \u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b6\u05e8\u05b6\u05ea (mishmeret)."}, {"pk": 2828725, "translation": "NET", "book": 4, "chapter": 9, "verse": 20, "text": "When the cloud remained over the tabernacle a number of days, they remained camped according to the LORD\u2019s commandment, and according to the LORD\u2019s commandment they would journey.", "comment": "tn Heb \u201cmouth of the Lord.\u201d
tn The sentence uses \u05d5\u05b0\u05d9\u05b5\u05e9\u05c1 (v\u00ffyesh) followed by a noun clause introduced with \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) to express an existing situation; it is best translated as an adverbial clause of time: \u201cand it was when the cloud was\u2026.\u201d
tn The word \u201cnumber\u201d is in apposition to the word \u201cdays\u201d to indicate that their stay was prolonged for quite a few days."}, {"pk": 2828726, "translation": "NET", "book": 4, "chapter": 9, "verse": 21, "text": "And when the cloud remained only from evening until morning, when the cloud was taken up the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled.", "comment": "tn \u201cOnly\u201d is supplied to reflect the contrast between the two verses.
tn The construction in this half of the verse uses two vav (\u05d5) consecutive clauses. The first is subordinated to the second as a temporal clause: \u201cwhen\u2026then\u2026.\u201d
tn The construction is the same in the preceding verse."}, {"pk": 2828727, "translation": "NET", "book": 4, "chapter": 9, "verse": 22, "text": "Whether it was for two days, or a month, or a year, that the cloud prolonged its stay over the tabernacle, the Israelites remained camped without traveling; but when it was taken up, they traveled on.", "comment": "tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of \u05d0\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh) followed by the subjective genitive, \u201cthe cloud.\u201d But this infinitive is followed by the infinitive construct \u05dc\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b9\u05df (lishkon), the two of them forming a verbal hendiadys: \u201cthe cloud made long to stay\u201d becomes \u201cthe cloud prolonged its stay.\u201d
tn The MT has \u05d0\u05d5\u05b9\u05be\u05d9\u05b8\u05de\u05b4\u05d9\u05dd (\u2019o-yamim). Most translators use \u201cor a year\u201d to interpret this expression in view of the sequence of words leading up to it, as well as in comparison with passages like Judg 17:10 and 1 Sam 1:3 and 27:7. See also the uses in Gen 40:4 and 1 Kgs 17:15. For the view that it means four months, see F. S. North, \u201cFour Month Season of the Hebrew Bible,\u201d VT 11 (1961): 446-48.
tn Heb \u201cand they would not journey\u201d; the clause can be taken adverbially, explaining the preceding verbal clause."}, {"pk": 2828728, "translation": "NET", "book": 4, "chapter": 9, "verse": 23, "text": "At the commandment of the LORD they camped, and at the commandment of the LORD they traveled on; they kept the instructions of the LORD according to the commandment of the LORD, by the authority of Moses.", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2828729, "translation": "NET", "book": 4, "chapter": 10, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn Here we have a short section (10:1\u201310) dealing with the regulations for blowing trumpets in times of war or in times of peace."}, {"pk": 2828730, "translation": "NET", "book": 4, "chapter": 10, "verse": 2, "text": "\u201cMake two trumpets of silver; you are to make them from a single hammered piece. You will use them for assembling the community and for directing the traveling of the camps.", "comment": "tn The Hebrew text uses what is called the \u201cethical dative\u201d \u2013 \u201cmake [for] you two trumpets.\u201d It need not be translated, but can simply be taken to underscore the direct imperative.
tn The imperfect tense is again instruction or legislation.
tn Heb \u201cand they shall be for you for assembling,\u201d which is the way of expressing possession. Here the intent concerns how Moses was to use them.
sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the \u201cram\u2019s horn\u201d (\u05e9\u05c1\u05d5\u05b9\u05e4\u05b8\u05e8, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments."}, {"pk": 2828731, "translation": "NET", "book": 4, "chapter": 10, "verse": 3, "text": "When they blow them both, all the community must come to you to the entrance of the tent of meeting.", "comment": "tn Heb \u201cthe assembly shall assemble themselves.\u201d
tn The verb \u05ea\u05b8\u05e7\u05b7\u05e2 (taqa\u2019) means \u201cto strike, drive, blow a trumpet.\u201d
tn The perfect tense with vav (\u05d5) consecutive is here subordinated as a temporal clause to the following similar verbal construction."}, {"pk": 2828732, "translation": "NET", "book": 4, "chapter": 10, "verse": 4, "text": "\u201cBut if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you.", "comment": "tn Heb \u201cthey shall assemble themselves.\u201d"}, {"pk": 2828733, "translation": "NET", "book": 4, "chapter": 10, "verse": 5, "text": "When you blow an alarm, then the camps that are located on the east side must begin to travel.", "comment": "tn The perfect tense with vav (\u05d5) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.
tn The word for an alarm is \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05e2\u05b8\u05d4 (t\u00ffru\u2019ah). The root verb of this word means \u201cto give a blast on the trumpet.\u201d It may also on occasion mean \u201cgive a shout\u201d in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.
tn Heb \u201cthe camps that are camping.\u201d"}, {"pk": 2828734, "translation": "NET", "book": 4, "chapter": 10, "verse": 6, "text": "And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. An alarm must be sounded for their journeys.", "comment": "tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.
tn The Hebrew text has \u201cthey shall blow an alarm\u201d; the sentence without a formal subject should be taken as a passive idea."}, {"pk": 2828735, "translation": "NET", "book": 4, "chapter": 10, "verse": 7, "text": "But when you assemble the community, you must blow, but you must not sound an alarm.", "comment": "sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.
tn There is no expressed subject in the initial temporal clause. It simply says, \u201cand in the assembling the assembly.\u201d But since the next verb is the second person of the verb, that may be taken as the intended subject here."}, {"pk": 2828736, "translation": "NET", "book": 4, "chapter": 10, "verse": 8, "text": "The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations."}, {"pk": 2828737, "translation": "NET", "book": 4, "chapter": 10, "verse": 9, "text": "If you go to war in your land against an adversary who opposes you, then you must sound an alarm with the trumpets, and you will be remembered before the LORD your God, and you will be saved from your enemies.", "comment": "tn Both the \u201cadversary\u201d and \u201copposes\u201d come from the same root: \u05e6\u05b8\u05e8\u05b7\u05e8 (tsarar), \u201cto hem in, oppress, harass,\u201d or basically, \u201cbe an adversary.\u201d
tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea \u2013 the Israelites would be spared because God remembered them."}, {"pk": 2828738, "translation": "NET", "book": 4, "chapter": 10, "verse": 10, "text": "\u201cAlso in the time when you rejoice, such as on your appointed festivals or at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may become a memorial for you before your God: I am the LORD your God.\u201d", "comment": "tn The verb \u201cto be\u201d (\u05d4\u05b8\u05d9\u05b8\u05d4, hayah) has the meaning \u201cto become\u201d when followed by the preposition lamed (\u05dc).
tn The vav (\u05d5) is taken here in its alternative use and translated \u201cor.\u201d
tn The form is the perfect tense with vav (\u05d5) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.
tn The conjunction may be taken as explicative or epexegetical, and so rendered \u201cnamely; even; that is,\u201d or it may be taken as emphatic conjunction, and translated \u201cespecially.\u201d"}, {"pk": 2828739, "translation": "NET", "book": 4, "chapter": 10, "verse": 11, "text": "On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony.", "comment": "tc Smr inserts a lengthy portion from Deut 1:6\u20138, expressing the command for Israel to take the land from the Amorites.tn The expression is difficult; it is \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b7\u05df \u05d4\u05b8\u05e2\u05b5\u05d3\u05bb\u05ea (mishkan ha\u2019edut). The reference is to the sacred shrine that covered the ark with the commandments inside. NEB renders the expression as \u201ctabernacle of the Token\u201d; NAB has \u201cthe dwelling of the commandments.\u201d
sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13\u201317), followed by the rest of the tribes (vv. 18\u201327), and finally closes with a summary (v. 28). The last few verses (vv. 29\u201336) treat the departure of Hobab."}, {"pk": 2828740, "translation": "NET", "book": 4, "chapter": 10, "verse": 12, "text": "So the Israelites set out on their journeys from the wilderness of Sinai; and the cloud settled in the wilderness of Paran.", "comment": "sn The verb is the same as the noun: \u201cthey journeyed on their journeyings.\u201d This underscores the point of their continual traveling."}, {"pk": 2828741, "translation": "NET", "book": 4, "chapter": 10, "verse": 13, "text": "This was the first time they set out on their journey according to the commandment of the LORD, by the authority of Moses.", "comment": "tn Heb \u201cmouth.\u201d
tn Heb \u201chand.\u201d"}, {"pk": 2828742, "translation": "NET", "book": 4, "chapter": 10, "verse": 14, "text": "The standard of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab.", "comment": "sn The \u201cstandard\u201d (\u05d3\u05bc\u05b6\u05d2\u05b6\u05dc, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27)."}, {"pk": 2828743, "translation": "NET", "book": 4, "chapter": 10, "verse": 15, "text": "Over the company of the tribe of Issacharites was Nathanel son of Zuar,"}, {"pk": 2828744, "translation": "NET", "book": 4, "chapter": 10, "verse": 16, "text": "and over the company of the tribe of the Zebulunites was Elion son of Helon."}, {"pk": 2828745, "translation": "NET", "book": 4, "chapter": 10, "verse": 17, "text": "Then the tabernacle was dismantled, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle."}, {"pk": 2828746, "translation": "NET", "book": 4, "chapter": 10, "verse": 18, "text": "The standard of the camp of Reuben set out according to their companies; over his company was Elizur son of Shedeur."}, {"pk": 2828747, "translation": "NET", "book": 4, "chapter": 10, "verse": 19, "text": "Over the company of the tribe of the Simeonites was Shelumiel son of Zurishaddai,"}, {"pk": 2828748, "translation": "NET", "book": 4, "chapter": 10, "verse": 20, "text": "and over the company of the tribe of the Gadites was Eliasaph son of Deuel."}, {"pk": 2828749, "translation": "NET", "book": 4, "chapter": 10, "verse": 21, "text": "And the Kohathites set out, carrying the articles for the sanctuary; the tabernacle was to be set up before they arrived.", "comment": "tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
tn Heb \u201ccarrying the sanctuary,\u201d a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
tn Heb \u201cagainst their coming.\u201d"}, {"pk": 2828750, "translation": "NET", "book": 4, "chapter": 10, "verse": 22, "text": "And the standard of the camp of the Ephraimites set out according to their companies; over his company was Elishama son of Ammihud."}, {"pk": 2828751, "translation": "NET", "book": 4, "chapter": 10, "verse": 23, "text": "Over the company of the tribe of the Manassehites was Gamaliel son of Pedahzur,"}, {"pk": 2828752, "translation": "NET", "book": 4, "chapter": 10, "verse": 24, "text": "and over the company of the tribe of Benjaminites was Abidan son of Gideoni."}, {"pk": 2828753, "translation": "NET", "book": 4, "chapter": 10, "verse": 25, "text": "The standard of the camp of the Danites set out, which was the rear guard of all the camps by their companies; over his company was Ahiezer son of Ammishaddai.", "comment": "tn The MT uses a word that actually means \u201cassembler,\u201d so these three tribes made up a strong rear force recognized as the assembler of all the tribes."}, {"pk": 2828754, "translation": "NET", "book": 4, "chapter": 10, "verse": 26, "text": "Over the company of the tribe of the Asherites was Pagiel son of Ocran,"}, {"pk": 2828755, "translation": "NET", "book": 4, "chapter": 10, "verse": 27, "text": "and over the company of the tribe of the Naphtalites was Ahira son of Enan."}, {"pk": 2828756, "translation": "NET", "book": 4, "chapter": 10, "verse": 28, "text": "These were the traveling arrangements of the Israelites according to their companies when they traveled.", "comment": "tn Or \u201cjourneyings of.\u201d
tn The verb is the preterite with vav (\u05d5) consecutive. But in this sentence it should be subordinated as a temporal clause to the preceding statement, even though it follows it."}, {"pk": 2828757, "translation": "NET", "book": 4, "chapter": 10, "verse": 29, "text": "Moses said to Hobab son of Reuel, the Midianite, Moses\u2019 father-in-law, \u201cWe are journeying to the place about which the LORD said, \u2018I will give it to you.\u2019 Come with us and we will treat you well, for the LORD has promised good things for Israel.\u201d", "comment": "sn For additional bibliography for this short section, see W. F. Albright, \u201cJethro, Hobab, and Reuel in Early Hebrew Tradition,\u201d CBQ 25 (1963): 1-11; G. W. Coats, \u201cMoses in Midian,\u201d JBL 92 (1973): 3-10; B. Mazar, \u201cThe Sanctuary of Arad and the Family of Hobab the Kenite,\u201d JNES 24 (1965): 297-303; and T. C. Mitchell, \u201cThe Meaning of the Noun h\u00a3tn in the Old Testament,\u201d VT 19 (1969): 93-112.
sn There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses\u2019 \u05d7\u05b9\u05ea\u05b5\u05df (khoten), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression \u201cthe son of Reuel the Midianite\u201d had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.
tn The verb is the Hiphil of the root \u201cto be good\u201d (\u05d9\u05b8\u05d8\u05b7\u05d1, yatav); it may be translated \u201ctreat well, deal favorably, generously with.\u201d Here it is a perfect tense with vav (\u05d5) following the imperative, showing a sequence in the verbal ideas.
tn The Hebrew text simply has \u201chas spoken good\u201d for Israel."}, {"pk": 2828758, "translation": "NET", "book": 4, "chapter": 10, "verse": 30, "text": "But Hobab said to him, \u201cI will not go, but I will go instead to my own land and to my kindred.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Hobab) has been specified in the translation for clarity."}, {"pk": 2828759, "translation": "NET", "book": 4, "chapter": 10, "verse": 31, "text": "Moses said, \u201cDo not leave us, because you know places for us to camp in the wilderness, and you could be our guide.", "comment": "tn Heb \u201che\u201d; the referent (Moses) has been specified in the translation for clarity.
tn In the Hebrew text the expression is more graphic: \u201cyou will be for us for eyes.\u201d Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab\u2019s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.
tn The form with \u05d0\u05b7\u05dc\u05be\u05e0\u05b8\u05d0 (\u2019al-na\u2019) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave."}, {"pk": 2828760, "translation": "NET", "book": 4, "chapter": 10, "verse": 32, "text": "And if you come with us, it is certain that whatever good things the LORD will favor us with, we will share with you as well.\u201d", "comment": "tn Heb \u201cand it shall be.\u201d"}, {"pk": 2828761, "translation": "NET", "book": 4, "chapter": 10, "verse": 33, "text": "So they traveled from the mountain of the LORD three days\u2019 journey; and the ark of the covenant of the LORD was traveling before them during the three days\u2019 journey, to find a resting place for them.", "comment": "tn The phrase \u201ca journey of three days\u201d is made up of the adverbial accusative qualified with the genitives."}, {"pk": 2828762, "translation": "NET", "book": 4, "chapter": 10, "verse": 34, "text": "And the cloud of the LORD was over them by day, when they traveled from the camp.", "comment": "tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
tc The scribes sensed that there was a dislocation with vv. 34\u201336, and so they used the inverted letters nun (\u05e0) as brackets to indicate this."}, {"pk": 2828763, "translation": "NET", "book": 4, "chapter": 10, "verse": 35, "text": "And when the ark traveled, Moses would say, \u201cRise up, O LORD! May your enemies be scattered, and may those who hate you flee before you!\u201d"}, {"pk": 2828764, "translation": "NET", "book": 4, "chapter": 10, "verse": 36, "text": "And when it came to rest he would say, \u201cReturn, O LORD, to the many thousands of Israel!\u201d", "comment": "sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services."}, {"pk": 2828765, "translation": "NET", "book": 4, "chapter": 11, "verse": 1, "text": "When the people complained, it displeased the LORD. When the LORD heard it, his anger burned, and so the fire of the LORD burned among them and consumed some of the outer parts of the camp.", "comment": "tn The common Hebrew expression uses the verb \u05d7\u05b8\u05e8\u05b8\u05d4 (harah, \u201cto be hot, to burn, to be kindled\u201d). The subject is \u05d0\u05b7\u05e4\u05bc\u05d5\u05b9 (\u2019appo), \u201chis anger\u201d or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative \u2013 \u201chis anger raged.\u201d
sn The \u201cfire of the Lord\u201d is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about \u2013 something to fear. The other significant place where this \u201cfire of the Lord\u201d destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).
tn Heb \u201cit was evil in the ears of the Lord.\u201d The word \u05e8\u05b7\u05e2 (ra\u2019) is a much stronger word than \u201cdispleased\u201d would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.
tn The temporal clause uses the Hitpoel infinitive construct from \u05d0\u05b8\u05e0\u05b7\u05df (\u2019anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the \u201cgreat and terrible wilderness.\u201d Resentment, frustration, discomfort \u2013 whatever it all involved \u2013 led to complaining and not gratitude.
tn The preterite with vav (\u05d5) consecutive is here subordinated to the next verb as a temporal clause.
sn The chapter includes the initial general complaints (vv. 1\u20133), the complaints about food (vv. 4\u20139), Moses\u2019 own complaint to the Lord (vv. 10\u201315), God\u2019s response to Moses (vv. 16\u201325), Eldad and Medad (vv. 26\u201329), and the quail (vv. 30\u201335). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, \u201cFrom Hurt to Joy, from Death to Life,\u201d Int 28 (1974): 3-19; B. S. Childs, \u201cThe Etiological Tale Re-examined,\u201d VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, \u201cThe Rebellions of Israel,\u201d JBL 81 (1962): 385-90.
tn The vav (\u05d5) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit."}, {"pk": 2828766, "translation": "NET", "book": 4, "chapter": 11, "verse": 2, "text": "When the people cried to Moses, he prayed to the LORD, and the fire died out.", "comment": "tn Heb \u201cMoses.\u201d
sn Here is the pattern that will become in the wilderness experience so common \u2013 the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8)."}, {"pk": 2828767, "translation": "NET", "book": 4, "chapter": 11, "verse": 3, "text": "So he called the name of that place Taberah because there the fire of the LORD burned among them.", "comment": "tn The name \u05ea\u05bc\u05b7\u05d1\u05b0\u05e2\u05b5\u05e8\u05b8\u05d4 (tav\u2019erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, \u201cto burn.\u201d Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root \u2013 here the preterite explaining the noun. The significance of commemorating the place by such a device is to \u201cburn\u201d it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, \u201cParonomasia and Popular Etymologies in the Naming Narrative of the Old Testament,\u201d Ph.D. diss., University of Cambridge, 1982."}, {"pk": 2828768, "translation": "NET", "book": 4, "chapter": 11, "verse": 4, "text": "Now the mixed multitude who were among them craved more desirable foods, and so the Israelites wept again and said, \u201cIf only we had meat to eat!", "comment": "tn The Hebrew expresses the strong wish or longing idiomatically: \u201cWho will give us flesh to eat?\u201d It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 \u00a7151.a.1.
sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the Lord for salvation, but now they forget, as they remember things they used to have. God will give them what they crave, but it will not do for them what they desire. For more information on this story, see B. J. Malina, The Palestinian Manna Tradition. For the attempt to explain manna and the other foods by natural phenomena, see F. W. Bodenheimer, \u201cThe Manna of Sinai,\u201d BA 10 (1947): 1-6.
tn The mixed multitude (or \u201crabble,\u201d so NASB, NIV, NRSV; NLT \u201cforeign rabble\u201d) is the translation of an unusual word, \u05d4\u05b2\u05b8\u05d0\u05e1\u05b7\u05e4\u05b0\u05e1\u05bb\u05e3 (ha\u2019safsuf). It occurs in the Hebrew Bible only here. It may mean \u201ca gathering of people\u201d from the verb \u05d0\u05b8\u05e1\u05b7\u05e3 (\u2019asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to \u201criff-raff.\u201d
tn The Hebrew simply uses the cognate accusative, saying \u201cthey craved a craving\u201d (\u05d4\u05b4\u05ea\u05b0\u05d0\u05b7\u05d5\u05bc\u05d5\u05bc \u05ea\u05bc\u05b7\u05d0\u05b2\u05d5\u05b8\u05d4, hit\u2019avvu ta\u2019vah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13\u201314). But the word is a significant one in the Torah; it was used in the garden story for Eve\u2019s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21).
tc The Greek and the Latin versions read \u201cand they sat down\u201d for \u201cand they returned,\u201d involving just a change in vocalization (which they did not have). This may reflect the same expression in Judg 20:26. But the change does not improve this verse.tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads \u201cand they returned and they wept,\u201d which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow."}, {"pk": 2828769, "translation": "NET", "book": 4, "chapter": 11, "verse": 5, "text": "We remember the fish we used to eat freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic.", "comment": "tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.
tn The adverb \u201cfreely\u201d is from the word \u05d7\u05b8\u05e0\u05b7\u05df (khanan, \u201cto be gracious\u201d), from which is derived the noun \u201cgrace.\u201d The word underscores the idea of \u201cfree, without cost, for no reason, gratis.\u201d Here the simple sense is \u201cfreely,\u201d without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation \u2013 this is what angered the Lord.
tn The perfect tense here expresses the experience of a state of mind.sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the Lord from the suffering in bondage that God heard and answered. And now, shortly after being set free, their memory of Egypt is for things they do not now have. It is also somewhat unlikely that they as slaves had such abundant foods in Egypt."}, {"pk": 2828770, "translation": "NET", "book": 4, "chapter": 11, "verse": 6, "text": "But now we are dried up, and there is nothing at all before us except this manna!\u201d", "comment": "tn Heb \u201cour souls.\u201d
tn Heb \u201cbefore our eyes,\u201d meaning that \u201cwe see nothing except this manna.\u201d
sn The Hebrews were complaining both about the bland taste of the manna and dehydration \u2013 they were parched in the wilderness."}, {"pk": 2828771, "translation": "NET", "book": 4, "chapter": 11, "verse": 7, "text": "(Now the manna was like coriander seed, and its color like the color of bdellium."}, {"pk": 2828772, "translation": "NET", "book": 4, "chapter": 11, "verse": 8, "text": "And the people went about and gathered it, and ground it with mills or pounded it in mortars; they baked it in pans and made cakes of it. It tasted like fresh olive oil.", "comment": "tn Heb \u201cAnd its taste was like the taste of fresh olive oil.\u201d"}, {"pk": 2828773, "translation": "NET", "book": 4, "chapter": 11, "verse": 9, "text": "And when the dew came down on the camp in the night, the manna fell with it.)", "comment": "tn Heb \u201ccame down.\u201d
tn The temporal clause is constructed of the infinitive construct from \u05d9\u05b8\u05e8\u05b8\u05d3 (yarad) with a temporal preposition, followed by the subjective genitive."}, {"pk": 2828774, "translation": "NET", "book": 4, "chapter": 11, "verse": 10, "text": "Moses heard the people weeping throughout their families, everyone at the door of his tent; and when the anger of the LORD was kindled greatly, Moses was also displeased.", "comment": "tn Heb \u201cit was evil in the eyes of Moses.\u201d
tn The participle \u201cweeping\u201d is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.
sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God\u2019s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus \u2013 \u201cwho am I that I should lead\u2026.\u201d"}, {"pk": 2828775, "translation": "NET", "book": 4, "chapter": 11, "verse": 11, "text": "And Moses said to the LORD, \u201cWhy have you afflicted your servant? Why have I not found favor in your sight, that you lay the burden of this entire people on me?", "comment": "tn The verb is the Hiphil of \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019, \u201cto be evil\u201d). Moses laments (with the rhetorical question) that God seems to have caused him evil.
tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, \u00a757). What Moses is claiming is that because he has been given this burden God did not show him favor."}, {"pk": 2828776, "translation": "NET", "book": 4, "chapter": 11, "verse": 12, "text": "Did I conceive this entire people? Did I give birth to them, that you should say to me, \u2018Carry them in your arms, as a foster father bears a nursing child,\u2019 to the land which you swore to their fathers?", "comment": "tn The verb means \u201cto beget, give birth to.\u201d The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.
sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.
tn The word \u05d0\u05b9\u05de\u05b5\u05df (\u2019omen) is often translated \u201cnurse,\u201d but the form is a masculine form and would better be rendered as a \u201cfoster parent.\u201d This does not work as well, though, with the \u05d9\u05b9\u05e0\u05b5\u05e7 (yoneq), the \u201csucking child.\u201d The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses\u2019 duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87)."}, {"pk": 2828777, "translation": "NET", "book": 4, "chapter": 11, "verse": 13, "text": "From where shall I get meat to give to this entire people, for they cry to me, \u2018Give us meat, that we may eat!\u2019", "comment": "tn The Hebrew text simply has \u201cfrom where to me flesh?\u201d which means \u201cfrom where will I have meat?\u201d
tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive)."}, {"pk": 2828778, "translation": "NET", "book": 4, "chapter": 11, "verse": 14, "text": "I am not able to bear this entire people alone, because it is too heavy for me!", "comment": "tn The subject of the verb \u201cheavy\u201d is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.
tn The word order shows the emphasis: \u201cI am not able, I by myself, to bear all this people.\u201d The infinitive \u05dc\u05b8\u05e9\u05c2\u05b5\u05d0\u05ea (lase\u2019t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares."}, {"pk": 2828779, "translation": "NET", "book": 4, "chapter": 11, "verse": 15, "text": "But if you are going to deal with me like this, then kill me immediately. If I have found favor in your sight then do not let me see my trouble.\u201d", "comment": "tn The imperative of \u05d4\u05b8\u05e8\u05b7\u05d2 (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.
tn Or \u201cmy own ruin\u201d (NIV). The word \u201ctrouble\u201d here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun \u2013 trouble for me. The expression \u201con my trouble\u201d (\u05d1\u05bc\u05b0\u05e8\u05b8\u05e2\u05b8\u05ea\u05b4\u05d9, b\u00ffra\u2019ati) is one of the so-called tiqqune sopherim, or \u201cemendations of the scribes.\u201d According to this tradition the original reading in v. 15 was [to look] \u201con your evil\u201d (\u05d1\u05bc\u05b0\u05e8\u05b8\u05e2\u05b8\u05ea\u05b6\u05da\u05b8, b\u00ffra\u2019atekha), meaning \u201cthe calamity that you bring about\u201d for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.
tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his."}, {"pk": 2828780, "translation": "NET", "book": 4, "chapter": 11, "verse": 16, "text": "The LORD said to Moses, \u201cGather to me seventy men of the elders of Israel, whom you know are elders of the people and officials over them, and bring them to the tent of meeting; let them take their position there with you.", "comment": "tn The \u201cofficials\u201d (\u05e9\u05c1\u05b9\u05d8\u05bc\u05b0\u05e8\u05b4\u05d9\u05dd, shott\u00ffrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word \u201cscribes.\u201d For further discussion, see R. de Vaux, Ancient Israel, 69-70.
sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses\u2019 faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God\u2019s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God\u2019s will for others to share this leadership \u2013 but not to receive it through these circumstances."}, {"pk": 2828781, "translation": "NET", "book": 4, "chapter": 11, "verse": 17, "text": "Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it all by yourself.", "comment": "tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases."}, {"pk": 2828782, "translation": "NET", "book": 4, "chapter": 11, "verse": 18, "text": "\u201cAnd say to the people, \u2018Sanctify yourselves for tomorrow, and you will eat meat, for you have wept in the hearing of the LORD, saying, \u201cWho will give us meat to eat, for life was good for us in Egypt?\u201d Therefore the LORD will give you meat, and you will eat.", "comment": "tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.
tn The word \u201clife\u201d is not in the text. The expression is simply \u201cit was for us,\u201d or \u201cwe had good,\u201d meaning \u201cwe had it good,\u201d or \u201clife was good.\u201d
tn Possibly this could be given an optative translation, to reflect the earlier one: \u201cO that someone would give\u2026.\u201d But the verb is not the same; here it is the Hiphil of the verb \u201cto eat\u201d \u2013 \u201cwho will make us eat\u201d (i.e., provide meat for us to eat).
tn Heb \u201cin the ears.\u201d"}, {"pk": 2828783, "translation": "NET", "book": 4, "chapter": 11, "verse": 19, "text": "You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days,"}, {"pk": 2828784, "translation": "NET", "book": 4, "chapter": 11, "verse": 20, "text": "but a whole month, until it comes out your nostrils and makes you sick, because you have despised the LORD who is among you and have wept before him, saying, \u201cWhy did we ever come out of Egypt?\u201d\u2019\u201d", "comment": "tn The expression \u05dc\u05b0\u05d6\u05b8\u05e8\u05b8\u05d4 (l\u00ffzarah) has been translated \u201cill\u201d or \u201cloathsome.\u201d It occurs only here in the Hebrew Bible. The Greek text interprets it as \u201csickness.\u201d It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.
tn The use of the demonstrative pronoun here (\u201cwhy is this we went out \u2026\u201d) is enclitic, providing emphasis to the sentence: \u201cWhy in the world did we ever leave Egypt?\u201d
tn Heb \u201ca month of days.\u201d So also in v. 21.
sn The explanation is the interpretation of their behavior \u2013 it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord."}, {"pk": 2828785, "translation": "NET", "book": 4, "chapter": 11, "verse": 21, "text": "Moses said, \u201cThe people around me are 600,000 on foot; but you say, \u2018I will give them meat, that they may eat for a whole month.\u2019", "comment": "tn The verb is the perfect tense with a vav (\u05d5) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.
tn Heb \u201cthe people who I am in their midst,\u201d i.e., among whom I am.
tn The Hebrew sentence stresses the number. The sentence begins \u201c600,000\u2026.\u201d
tn The word order places the object first here: \u201cMeat I will give them.\u201d This adds to the contrast between the number and the statement of the Lord."}, {"pk": 2828786, "translation": "NET", "book": 4, "chapter": 11, "verse": 22, "text": "Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?\u201d"}, {"pk": 2828787, "translation": "NET", "book": 4, "chapter": 11, "verse": 23, "text": "And the LORD said to Moses, \u201cIs the LORD\u2019s hand shortened? Now you will see whether my word to you will come true or not!\u201d", "comment": "sn This anthropomorphic expression concerns the power of God. The \u201chand of the Lord\u201d is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.
tn Or \u201cwill happen\u201d (TEV); KJV \u201cshall come to pass unto thee.\u201d"}, {"pk": 2828788, "translation": "NET", "book": 4, "chapter": 11, "verse": 24, "text": "So Moses went out and told the people the words of the LORD. He then gathered seventy men of the elders of the people and had them stand around the tabernacle."}, {"pk": 2828789, "translation": "NET", "book": 4, "chapter": 11, "verse": 25, "text": "And the LORD came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses and put it on the seventy elders. When the Spirit rested on them, they prophesied, but did not do so again.", "comment": "tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10\u201313). But there is no strong evidence for this (see K. L. Barker, \u201cZechariah,\u201d EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb \u201cprophesy\u201d or the noun \u201cprophet.\u201d It has something to do with speech, being God\u2019s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing \u2013 in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.
tn The temporal clause is introduced by the temporal indicator \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201cto rest\u201d). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.
tn Heb \u201con him\u201d; the referent (Moses) has been specified in the translation for clarity.
tn The final verb of the clause stresses that this was not repeated: \u201cthey did not add\u201d is the literal rendering of \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b8\u05e1\u05b8\u05e4\u05d5\u05bc (v\u00fflo\u2019 yasafu). It was a one-time spiritual experience associated with their installation."}, {"pk": 2828790, "translation": "NET", "book": 4, "chapter": 11, "verse": 26, "text": "But two men remained in the camp; one\u2019s name was Eldad, and the other\u2019s name was Medad. And the spirit rested on them. (Now they were among those in the registration, but had not gone to the tabernacle.) So they prophesied in the camp.", "comment": "tn The form of the word is the passive participle \u05db\u05bc\u05b0\u05ea\u05bb\u05d1\u05b4\u05d9\u05dd (k\u00fftuvim, \u201cwritten\u201d). It is normally taken to mean \u201camong those registered,\u201d but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24\u201325 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer."}, {"pk": 2828791, "translation": "NET", "book": 4, "chapter": 11, "verse": 27, "text": "And a young man ran and told Moses, \u201cEldad and Medad are prophesying in the camp!\u201d", "comment": "tn The article indicates that the \u201cyoung man\u201d was definite in the mind of the writer, but indefinite in English."}, {"pk": 2828792, "translation": "NET", "book": 4, "chapter": 11, "verse": 28, "text": "Joshua son of Nun, the servant of Moses, one of his choice young men, said, \u201cMy lord Moses, stop them!\u201d", "comment": "tn The form is the Piel participle \u05de\u05b0\u05e9\u05c1\u05b8\u05e8\u05b5\u05ea (m\u00ffsharet), meaning \u201cminister, servant, assistant.\u201d The word has a loftier meaning than the ordinary word for slave.
sn The effort of Joshua is to protect Moses\u2019 prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord\u2019s plan to let other share the burden of leadership.
tn Heb \u201canswered and said.\u201d
tn The verb is \u05d1\u05bc\u05b8\u05d7\u05b7\u05e8 (bakhar, \u201cto choose\u201d); here the form is the masculine plural participle with a suffix, serving as the object of the preposition \u05de\u05b4\u05df (min). It would therefore mean \u201c[one of] his chosen men,\u201d or \u201c[one of] his choice men.\u201d"}, {"pk": 2828793, "translation": "NET", "book": 4, "chapter": 11, "verse": 29, "text": "Moses said to him, \u201cAre you jealous for me? I wish that all the LORD\u2019s people were prophets, that the LORD would put his Spirit on them!\u201d", "comment": "tn The optative is expressed by the interrogative clause in Hebrew, \u201cwho will give\u2026.\u201d Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses\u2019 wish into a certainty.
tn The Piel participle \u05de\u05b0\u05e7\u05b7\u05e0\u05bc\u05b5\u05d0 (m\u00ffqanne\u2019) serves as a verb here in this interrogative sentence. The word means \u201cto be jealous; to be envious.\u201d That can be in a good sense, such as with the translation \u201czeal,\u201d or it can be in a negative sense as here. Joshua\u2019s apparent \u201czeal\u201d is questioned by Moses \u2013 was he zealous/envious for Moses sake, or for some other reason?"}, {"pk": 2828794, "translation": "NET", "book": 4, "chapter": 11, "verse": 30, "text": "Then Moses returned to the camp along with the elders of Israel."}, {"pk": 2828795, "translation": "NET", "book": 4, "chapter": 11, "verse": 31, "text": "Now a wind went out from the LORD and brought quail from the sea, and let them fall near the camp, about a day\u2019s journey on this side, and about a day\u2019s journey on the other side, all around the camp, and about three feet high on the surface of the ground.", "comment": "sn The \u201cquail\u201d ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, \u201cThe Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,\u201d VT 4 (1954): 148-54.
tn Or \u201cleft them fluttering.\u201d
tn Heb \u201ctwo cubits.\u201d The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.
sn The irony in this chapter is expressed in part by the use of the word \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is \u201cwind.\u201d Both the spiritual service and the judgment come from God.
tn The verb means \u201cburst forth\u201d or \u201csprang up.\u201d See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20."}, {"pk": 2828796, "translation": "NET", "book": 4, "chapter": 11, "verse": 32, "text": "And the people stayed up all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, and they spread them out for themselves all around the camp.", "comment": "tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God\u2019s abundant provision for their needs.
sn This is about two thousand liters.
tn Heb \u201crose up, stood up.\u201d"}, {"pk": 2828797, "translation": "NET", "book": 4, "chapter": 11, "verse": 33, "text": "But while the meat was still between their teeth, before they chewed it, the anger of the LORD burned against the people, and the LORD struck the people with a very great plague.", "comment": "tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb \u05d8\u05bc\u05b6\u05e8\u05b6\u05dd (terem) it is treated as a preterite."}, {"pk": 2828798, "translation": "NET", "book": 4, "chapter": 11, "verse": 34, "text": "So the name of that place was called Kibroth Hattaavah, because there they buried the people that craved different food.", "comment": "tn The words \u201cdifferent food\u201d are implied, and are supplied in the translation for clarity.
sn The name \u201cthe graves of the ones who craved\u201d is again explained by a wordplay, a popular etymology. In Hebrew \u05e7\u05b4\u05d1\u05b0\u05e8\u05d5\u05b9\u05ea \u05d4\u05b7\u05ea\u05bc\u05b7\u05d0\u05b2\u05d5\u05b8\u05d4 (qivrot hatta\u2019avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God\u2019s good gifts with grace and to pray for their other needs to be met."}, {"pk": 2828799, "translation": "NET", "book": 4, "chapter": 11, "verse": 35, "text": "The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth."}, {"pk": 2828800, "translation": "NET", "book": 4, "chapter": 12, "verse": 1, "text": "Then Miriam and Aaron spoke against Moses because of the Cushite woman he had married (for he had married an Ethiopian woman).", "comment": "tn The preposition bet (\u05d1\u05bc\u05b0) has the adversative sense here, \u201c[speak] against\u201d (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is \u05d5\u05b7\u05ea\u05bc\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 (vatt\u00ffdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter\u2019s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here \u2013 the reason she gives (\u201cdoes the Lord only speak through Moses?\u201d), and the reason the text gives (the Cushite woman).
sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses\u2019 leadership, but they use an occasion \u2013 his marriage \u2013 to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1\u20133), the Lord\u2019s response (vv. 4\u201310), the intercession of Moses (vv. 11\u201316). For further information, see J. S. Kselman, \u201cA Note on Numbers 12:6\u20138,\u201d VT 26 (1976): 500-504.
tn The Hebrew text has \u05d4\u05b7\u05db\u05bc\u05bb\u05e9\u05c1\u05b4\u05d9\u05ea (hakkushit, \u201cthe Cushite\u201d) as the modifier of \u201cwoman.\u201d The Greek text interpreted this correctly as \u201cEthiopian.\u201d The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah \u2013 but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam\u2019s problem with her was. It is clear that it was a racial issue, by virtue of the use of \u201cCushite.\u201d Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
tn Heb \u201ctaken.\u201d"}, {"pk": 2828801, "translation": "NET", "book": 4, "chapter": 12, "verse": 2, "text": "They said, \u201cHas the LORD only spoken through Moses? Has he not also spoken through us?\u201d And the LORD heard it.", "comment": "sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.
tn The use of both \u05e8\u05b7\u05e7 and \u05d0\u05b7\u05da\u05b0 (raq and \u2019akh) underscore the point that the issue is Moses\u2019 uniqueness.
tn There is irony in the construction in the text. The expression \u201cspeak through us\u201d also uses \u05d3\u05bc\u05b4\u05d1\u05bc\u05b5\u05e8 + \u05d1\u05bc\u05b0(dibber + b\u00ff). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them \u2013 their words are prophetic, but not as they imagined.sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses \u2013 \u201cWho made you a ruler over us?\u201d \u2013 could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.
tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation."}, {"pk": 2828802, "translation": "NET", "book": 4, "chapter": 12, "verse": 3, "text": "(Now the man Moses was very humble, more so than any man on the face of the earth.)", "comment": "tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.tn The word \u05e2\u05b8\u05e0\u05b8\u05d5 (\u2019anav) means \u201chumble.\u201d The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of \u201cmore tolerant\u201d or \u201clong-suffering.\u201d The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means \u201cmiserable,\u201d see C. Rogers, \u201cMoses: Meek or Miserable?\u201d JETS 29 (1986): 257-63.sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write \u2013 and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact \u2013 he was not self-assertive (until Num 20 when he strikes the rock)."}, {"pk": 2828803, "translation": "NET", "book": 4, "chapter": 12, "verse": 4, "text": "The LORD spoke immediately to Moses, Aaron, and Miriam: \u201cThe three of you come to the tent of meeting.\u201d So the three of them went."}, {"pk": 2828804, "translation": "NET", "book": 4, "chapter": 12, "verse": 5, "text": "And the LORD came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward."}, {"pk": 2828805, "translation": "NET", "book": 4, "chapter": 12, "verse": 6, "text": "The LORD said, \u201cHear now my words: If there is a prophet among you, I the LORD will make myself known to him in a vision; I will speak with him in a dream.", "comment": "tn Heb \u201che.\u201d
tn The form of this construction is rare: \u05e0\u05b0\u05d1\u05b4\u05d9\u05d0\u05b2\u05db\u05b6\u05dd (n\u00ffvi\u2019akhem) would normally be rendered \u201cyour prophet.\u201d The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed \u201ca prophet\u201d with \u201cto you.\u201d
tn The Hebrew syntax is difficult here. \u201cThe Lord\u201d is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (\u201cAnd the Lord spoke\u201d)."}, {"pk": 2828806, "translation": "NET", "book": 4, "chapter": 12, "verse": 7, "text": "My servant Moses is not like this; he is faithful in all my house.", "comment": "tn The word \u201cfaithful\u201d is \u05e0\u05b6\u05d0\u05b1\u05de\u05b8\u05df (ne\u2019eman), the Niphal participle of the verb \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman). This basic word has the sense of \u201csupport, be firm.\u201d In the Niphal it describes something that is firm, reliable, dependable \u2013 what can be counted on. It could actually be translated \u201ctrustworthy.\u201d
sn The title \u201cmy servant\u201d or \u201cservant of the Lord\u201d is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses\u2019 obedience."}, {"pk": 2828807, "translation": "NET", "book": 4, "chapter": 12, "verse": 8, "text": "With him I will speak face to face, openly, and not in riddles; and he will see the form of the LORD. Why then were you not afraid to speak against my servant Moses?\u201d", "comment": "tn The emphasis of the line is clear enough \u2013 it begins literally \u201cmouth to mouth\u201d I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king\u2019s confidant.
tn The word \u201cform\u201d (\u05ea\u05bc\u05b0\u05de\u05d5\u05bc\u05e0\u05b8\u05d4, t\u00ffmunah) means \u201cshape, image, form.\u201d The Greek text took it metaphorically and rendered it \u201cthe glory of the Lord.\u201d This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.
tn The word \u05de\u05b7\u05e8\u05b0\u05d0\u05b6\u05d4 (mar\u2019eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious."}, {"pk": 2828808, "translation": "NET", "book": 4, "chapter": 12, "verse": 9, "text": "The anger of the LORD burned against them, and he departed."}, {"pk": 2828809, "translation": "NET", "book": 4, "chapter": 12, "verse": 10, "text": "When the cloud departed from above the tent, Miriam became leprous as snow. Then Aaron looked at Miriam, and she was leprous!", "comment": "tn Heb \u201cturned to.\u201d
tn The disjunctive vav (\u05d5) is here introducing a circumstantial clause of time.
tn There is no verb \u201cbecame\u201d in this line. The second half of the line is introduced with the particle \u05d4\u05b4\u05e0\u05b5\u05d4 (hinneh, \u201clook, behold\u201d) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.
sn The word \u201cleprosy\u201d and \u201cleprous\u201d covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen\u2019s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores \u2013 like Job\u2019s illness (see M. Noth, Numbers [OTL], 95-96)."}, {"pk": 2828810, "translation": "NET", "book": 4, "chapter": 12, "verse": 11, "text": "So Aaron said to Moses, \u201cO my lord, please do not hold this sin against us, in which we have acted foolishly and have sinned!", "comment": "tn The expression \u05d1\u05bc\u05b4\u05d9 \u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9 (bi \u2019adoni, \u201cO my lord\u201d) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God."}, {"pk": 2828811, "translation": "NET", "book": 4, "chapter": 12, "verse": 12, "text": "Do not let her be like a baby born dead, whose flesh is half-consumed when it comes out of its mother\u2019s womb!\u201d", "comment": "tc The words \u201cits mother\u201d and \u201cits flesh\u201d are among the so-called tiqqune sopherim, or \u201cemendations of the scribes.\u201d According to this tradition the text originally had here \u201cour mother\u201d and \u201cour flesh,\u201d but the ancient scribes changed these pronouns from the first person to the third person. Apparently they were concerned that the image of Moses\u2019 mother giving birth to a baby with physical defects of the sort described here was somehow inappropriate, given the stature and importance of Moses."}, {"pk": 2828812, "translation": "NET", "book": 4, "chapter": 12, "verse": 13, "text": "Then Moses cried to the LORD, \u201cHeal her now, O God.\u201d", "comment": "tc Some scholars emend \u05d0\u05b5\u05dc (\u2019el, \u201cGod\u201d) to \u05e2\u05b7\u05dc(\u2019al, \u201cno\u201d). The effect of this change may be seen in the NAB: \u201c\u2018Please, not this! Pray, heal her!\u2019\u201d"}, {"pk": 2828813, "translation": "NET", "book": 4, "chapter": 12, "verse": 14, "text": "The LORD said to Moses, \u201cIf her father had only spit in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.\u201d", "comment": "tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well."}, {"pk": 2828814, "translation": "NET", "book": 4, "chapter": 12, "verse": 15, "text": "So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in.", "comment": "tn The clause has the Niphal infinitive construct after a temporal preposition."}, {"pk": 2828815, "translation": "NET", "book": 4, "chapter": 12, "verse": 16, "text": "After that the people moved from Hazeroth and camped in the wilderness of Paran."}, {"pk": 2828816, "translation": "NET", "book": 4, "chapter": 13, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "tn The verse starts with the vav (\u05d5) consecutive on the verb: \u201cand\u2026.\u201d
sn Chapter 13 provides the names of the spies sent into the land (vv. 1\u201316), their instructions (vv. 17\u201320), their activities (vv. 21\u201325), and their reports (vv. 26\u201333). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight."}, {"pk": 2828817, "translation": "NET", "book": 4, "chapter": 13, "verse": 2, "text": "\u201cSend out men to investigate the land of Canaan, which I am giving to the Israelites. You are to send one man from each ancestral tribe, each one a leader among them.\u201d", "comment": "tn The participle here should be given a future interpretation, meaning \u201cwhich I am about to give\u201d or \u201cwhich I am going to give.\u201d
tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated \u201csend\u2026to investigate.\u201d
tn Heb \u201cone man one man of the tribe of his fathers.\u201d"}, {"pk": 2828818, "translation": "NET", "book": 4, "chapter": 13, "verse": 3, "text": "So Moses sent them from the wilderness of Paran at the command of the LORD. All of them were leaders of the Israelites.", "comment": "tn Heb \u201cheads.\u201d
tn Heb \u201cmouth.\u201d"}, {"pk": 2828819, "translation": "NET", "book": 4, "chapter": 13, "verse": 4, "text": "Now these were their names: from the tribe of Reuben, Shammua son of Zaccur;"}, {"pk": 2828820, "translation": "NET", "book": 4, "chapter": 13, "verse": 5, "text": "from the tribe of Simeon, Shaphat son of Hori;"}, {"pk": 2828821, "translation": "NET", "book": 4, "chapter": 13, "verse": 6, "text": "from the tribe of Judah, Caleb son of Jephunneh;"}, {"pk": 2828822, "translation": "NET", "book": 4, "chapter": 13, "verse": 7, "text": "from the tribe of Issachar, Igal son of Joseph;"}, {"pk": 2828823, "translation": "NET", "book": 4, "chapter": 13, "verse": 8, "text": "from the tribe of Ephraim, Hoshea son of Nun;"}, {"pk": 2828824, "translation": "NET", "book": 4, "chapter": 13, "verse": 9, "text": "from the tribe of Benjamin, Palti son of Raphu;"}, {"pk": 2828825, "translation": "NET", "book": 4, "chapter": 13, "verse": 10, "text": "from the tribe of Zebulun, Gaddiel son of Sodi;"}, {"pk": 2828826, "translation": "NET", "book": 4, "chapter": 13, "verse": 11, "text": "from the tribe of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi;", "comment": "tc Some scholars emend \u201ctribe\u201d to \u201csons.\u201d Cf. Num 1:10."}, {"pk": 2828827, "translation": "NET", "book": 4, "chapter": 13, "verse": 12, "text": "from the tribe of Dan, Ammiel son of Gemalli;"}, {"pk": 2828828, "translation": "NET", "book": 4, "chapter": 13, "verse": 13, "text": "from the tribe of Asher, Sethur son of Michael;"}, {"pk": 2828829, "translation": "NET", "book": 4, "chapter": 13, "verse": 14, "text": "from the tribe of Naphtali, Nahbi son of Vopshi;"}, {"pk": 2828830, "translation": "NET", "book": 4, "chapter": 13, "verse": 15, "text": "from the tribe of Gad, Geuel son of Maki."}, {"pk": 2828831, "translation": "NET", "book": 4, "chapter": 13, "verse": 16, "text": "These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua.", "comment": "sn The difference in the names is slight, a change from \u201che saves\u201d to \u201cthe Lord saves.\u201d The Greek text of the OT used Iesoun for Hebrew Yeshua."}, {"pk": 2828832, "translation": "NET", "book": 4, "chapter": 13, "verse": 17, "text": "When Moses sent them to investigate the land of Canaan, he told them, \u201cGo up through the Negev, and then go up into the hill country", "comment": "tn The preterite with vav (\u05d5) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.
tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered \u201cinto the Negev\u201d as well as \u201cthrough the Negev.\u201d"}, {"pk": 2828833, "translation": "NET", "book": 4, "chapter": 13, "verse": 18, "text": "and see what the land is like, and whether the people who live in it are strong or weak, few or many,", "comment": "tn The form is the perfect tense with vav (\u05d5) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.
tn Heb \u201csee the land, what it is.\u201d"}, {"pk": 2828834, "translation": "NET", "book": 4, "chapter": 13, "verse": 19, "text": "and whether the land they live in is good or bad, and whether the cities they inhabit are like camps or fortified cities,"}, {"pk": 2828835, "translation": "NET", "book": 4, "chapter": 13, "verse": 20, "text": "and whether the land is rich or poor, and whether or not there are forests in it. And be brave, and bring back some of the fruit of the land.\u201d Now it was the time of year for the first ripe grapes.", "comment": "sn The reference to the first ripe grapes would put the time somewhere at the end of July.
tn Heb \u201cNow the days were the days of.\u201d
tn The verb is the Hitpael perfect with vav (\u05d5) consecutive, from the root \u05d7\u05b8\u05d6\u05b7\u05e7 (khazaq, \u201cto be strong\u201d). Here it could mean \u201cstrengthen yourselves\u201d or \u201cbe courageous\u201d or \u201cdetermined.\u201d See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13."}, {"pk": 2828836, "translation": "NET", "book": 4, "chapter": 13, "verse": 21, "text": "So they went up and investigated the land from the wilderness of Zin to Rehob, at the entrance of Hamath.", "comment": "tn The idiom uses the infinitive construct: \u201cto enter Hamath,\u201d meaning, \u201con the way that people go to Hamath.\u201d
sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land."}, {"pk": 2828837, "translation": "NET", "book": 4, "chapter": 13, "verse": 22, "text": "When they went up through the Negev, they came to Hebron where Ahiman, Sheshai, and Talmai, descendants of Anak, were living. (Now Hebron had been built seven years before Zoan in Egypt.)", "comment": "tc The MT has the singular, but the ancient versions and Smr have the plural.
sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as \u201cthe fields of Tanis,\u201d which corresponded to the \u201cfields of Zoar\u201d in the Hebrew Bible (Ps 78:12, 43).
sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18\u201322). They were ultimately driven out by Caleb.
tn The preterite with vav (\u05d5) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report."}, {"pk": 2828838, "translation": "NET", "book": 4, "chapter": 13, "verse": 23, "text": "When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff between two men, as well as some of the pomegranates and the figs.", "comment": "tn The word is related etymologically to the verb for \u201cslip, slide, bend, totter.\u201d This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well."}, {"pk": 2828839, "translation": "NET", "book": 4, "chapter": 13, "verse": 24, "text": "That place was called the Eshcol Valley, because of the cluster of grapes that the Israelites cut from there.", "comment": "tn The verb is rendered as a passive because there is no expressed subject.
tn The word \u201cEshcol\u201d is drawn from the Hebrew expression concerning the \u201ccluster of grapes.\u201d The word is probably retained in the name Burj Haskeh, two miles north of Damascus.
tn Or \u201cWadi Eshcol.\u201d The translation \u201cbrook\u201d is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry."}, {"pk": 2828840, "translation": "NET", "book": 4, "chapter": 13, "verse": 25, "text": "They returned from investigating the land after forty days."}, {"pk": 2828841, "translation": "NET", "book": 4, "chapter": 13, "verse": 26, "text": "They came back to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. They reported to the whole community and showed the fruit of the land.", "comment": "tn The construction literally has \u201cand they went and they entered,\u201d which may be smoothed out as a verbal hendiadys, the one verb modifying the other.
sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.
tn Heb \u201cThey brought back word\u201d; the verb is the Hiphil preterite of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv)."}, {"pk": 2828842, "translation": "NET", "book": 4, "chapter": 13, "verse": 27, "text": "They told Moses, \u201cWe went to the land where you sent us. It is indeed flowing with milk and honey, and this is its fruit.", "comment": "tn Heb \u201ctold him and said.\u201d The referent (Moses) has been specified in the translation for clarity.
tn The relative clause modifies \u201cthe land.\u201d It is constructed with the relative and the verb: \u201cwhere you sent us.\u201d
sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, \u201cAn Ancient Tradition of the Fertility of Palestine,\u201d PEQ 98 [1966]: 166-67)."}, {"pk": 2828843, "translation": "NET", "book": 4, "chapter": 13, "verse": 28, "text": "But the inhabitants are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there.", "comment": "tn Heb \u201cthe people who are living in the land.\u201d
tn The word (\u05d0\u05b6\u05e4\u05b6\u05e1, \u2019efes) forms a very strong adversative. The land was indeed rich and fruitful, but\u2026.\u201d"}, {"pk": 2828844, "translation": "NET", "book": 4, "chapter": 13, "verse": 29, "text": "The Amalekites live in the land of the Negev; the Hittites, Jebusites, and Amorites live in the hill country; and the Canaanites live by the sea and along the banks of the Jordan.\u201d", "comment": "tn Heb \u201cby the side [hand] of.\u201d
sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times."}, {"pk": 2828845, "translation": "NET", "book": 4, "chapter": 13, "verse": 30, "text": "Then Caleb silenced the people before Moses, saying, \u201cLet us go up and occupy it, for we are well able to conquer it.\u201d", "comment": "tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: \u05e2\u05b8\u05dc\u05b9\u05d4 \u05e0\u05b7\u05e2\u05b2\u05dc\u05b6\u05d4 (\u2019aloh na\u2019aleh, \u201clet us go up\u201d) with the sense of certainty and immediacy.
tn The perfect tense with vav (\u05d5) consecutive brings the cohortative idea forward: \u201cand let us possess it\u201d; it may also be subordinated to form a purpose or result idea.
tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: \u05d9\u05b8\u05db\u05d5\u05b9\u05dc \u05e0\u05d5\u05bc\u05db\u05b7\u05dc (yakhol nukhal), \u201cwe are fully able\u201d to do this. The verb \u05d9\u05b8\u05db\u05b7\u05dc (yakhal) followed by the preposition lamed means \u201cto prevail over, to conquer.\u201d"}, {"pk": 2828846, "translation": "NET", "book": 4, "chapter": 13, "verse": 31, "text": "But the men who had gone up with him said, \u201cWe are not able to go up against these people, because they are stronger than we are!\u201d", "comment": "tn The vav (\u05d5) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here."}, {"pk": 2828847, "translation": "NET", "book": 4, "chapter": 13, "verse": 32, "text": "Then they presented the Israelites with a discouraging report of the land they had investigated, saying, \u201cThe land that we passed through to investigate is a land that devours its inhabitants. All the people we saw there are of great stature.", "comment": "tn Heb \u201cwhich we passed over in it\u201d; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.
tn Or \u201can evil report,\u201d i.e., one that was a defamation of the grace of God.
tn The verb is the feminine singular participle from \u05d0\u05b8\u05db\u05b7\u05dc (\u2019akhal); it modifies the land as a \u201cdevouring land,\u201d a bold figure for the difficulty of living in the place.
sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.
tn Heb \u201cin its midst.\u201d"}, {"pk": 2828848, "translation": "NET", "book": 4, "chapter": 13, "verse": 33, "text": "We even saw the Nephilim there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves and to them.\u201d", "comment": "tc The Greek version uses gigantes (\u201cgiants\u201d) to translate \u201cthe Nephilim,\u201d but it does not retain the clause \u201cthe sons of Anak are from the Nephilim.\u201dsn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies\u2019 report.
tn Heb \u201cin their eyes.\u201d
tn Heb \u201cin our eyes.\u201d"}, {"pk": 2828849, "translation": "NET", "book": 4, "chapter": 14, "verse": 1, "text": "Then all the community raised a loud cry, and the people wept that night.", "comment": "sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1\u201310), the threat of divine punishment (vv. 11\u201338), and the defeat of the Israelites (vv. 39\u201345). See K. D. Sakenfeld, \u201cThe Problem of Divine Forgiveness in Num 14,\u201d CBQ 37 (1975): 317-30; also J. R. Bartlett, \u201cThe Use of the Word \u05e8\u05b9\u05d0\u05e9\u05c1 as a Title in the Old Testament,\u201d VT 19 (1969): 1-10.
tn There are a number of things that the verb \u201cto weep\u201d or \u201cwail\u201d can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.
tn The two verbs \u201clifted up their voice and cried\u201d form a hendiadys; the idiom of raising the voice means that they cried aloud."}, {"pk": 2828850, "translation": "NET", "book": 4, "chapter": 14, "verse": 2, "text": "And all the Israelites murmured against Moses and Aaron, and the whole congregation said to them, \u201cIf only we had died in the land of Egypt, or if only we had perished in this wilderness!", "comment": "tn The optative is expressed by \u05dc\u05d5\u05bc (lu) and then the verb, here the perfect tense \u05de\u05b7\u05ea\u05b0\u05e0\u05d5\u05bc (matnu) \u2013 \u201cO that we had died\u2026.\u201d Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.
tn Heb \u201cdied.\u201d
tn The Hebrew verb \u201cto murmur\u201d is \u05dc\u05d5\u05bc\u05df (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word \u201cto rebel.\u201d The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This \u201creturn to Egypt\u201d becomes a symbol of their lack of faith in the Lord."}, {"pk": 2828851, "translation": "NET", "book": 4, "chapter": 14, "verse": 3, "text": "Why has the LORD brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn\u2019t it be better for us to return to Egypt?\u201d"}, {"pk": 2828852, "translation": "NET", "book": 4, "chapter": 14, "verse": 4, "text": "So they said to one another, \u201cLet\u2019s appoint a leader and return to Egypt.\u201d", "comment": "tn The verb is \u05e0\u05b8\u05ea\u05b7\u05df (natan, \u201cto give\u201d), but this verb has quite a wide range of meanings in the Bible. Here it must mean \u201cto make,\u201d \u201cto choose,\u201d \u201cto designate\u201d or the like.
tn The word \u201chead\u201d (\u05e8\u05b9\u05d0\u05e9\u05c1, ro\u2019sh) probably refers to a tribal chief who was capable to judge and to lead to war (see J. R. Bartlett, \u201cThe Use of the Word \u05e8\u05b9\u05d0\u05e9\u05c1 as a Title in the Old Testament,\u201d VT 19 [1969]: 1-10).
tn Heb \u201ca man to his brother.\u201d
tn The form is a cohortative with a vav (\u05d5) prefixed. After the preceding cohortative this could also be interpreted as a purpose or result clause \u2013 in order that we may return."}, {"pk": 2828853, "translation": "NET", "book": 4, "chapter": 14, "verse": 5, "text": "Then Moses and Aaron fell down with their faces to the ground before the whole assembled community of the Israelites.", "comment": "tn Heb \u201cbefore all the assembly of the congregation.\u201d
sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign Lord. They are not bowing before the people here, but in front of the people they bow before God. According to Num 17:6\u201315 this prostration is for the purpose of intercessory prayer. Here it prevents immediate wrath from God."}, {"pk": 2828854, "translation": "NET", "book": 4, "chapter": 14, "verse": 6, "text": "And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments."}, {"pk": 2828855, "translation": "NET", "book": 4, "chapter": 14, "verse": 7, "text": "They said to the whole community of the Israelites, \u201cThe land we passed through to investigate is an exceedingly good land.", "comment": "tn The repetition of the adverb \u05de\u05b0\u05d0\u05b9\u05d3 (m\u00ff\u2019od) is used to express this: \u201cvery, very [good].\u201d"}, {"pk": 2828856, "translation": "NET", "book": 4, "chapter": 14, "verse": 8, "text": "If the LORD delights in us, then he will bring us into this land and give it to us \u2014 a land that is flowing with milk and honey.", "comment": "tn The subjective genitives \u201cmilk and honey\u201d are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8\u20139). It signified sweetness, or the finer things of life (Ezek 3:3)."}, {"pk": 2828857, "translation": "NET", "book": 4, "chapter": 14, "verse": 9, "text": "Only do not rebel against the LORD, and do not fear the people of the land, for they are bread for us. Their protection has turned aside from them, but the LORD is with us. Do not fear them!\u201d", "comment": "sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.
tn Heb \u201ctheir shade.\u201d The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here."}, {"pk": 2828858, "translation": "NET", "book": 4, "chapter": 14, "verse": 10, "text": "However, the whole community threatened to stone them. But the glory of the LORD appeared to all the Israelites at the tent of meeting.", "comment": "tn Heb \u201csaid to stone them with stones.\u201d The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.
tn The vav (\u05d5) on the noun \u201cglory\u201d indicates a strong contrast, one that interrupts their threatened attack.
sn The glory of the Lord refers to the reality of the Lord\u2019s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.
tc The Greek, Syriac, and Tg. Ps.-J. have \u201cin the cloud over the tent.\u201d"}, {"pk": 2828859, "translation": "NET", "book": 4, "chapter": 14, "verse": 11, "text": "The LORD said to Moses, \u201cHow long will this people despise me, and how long will they not believe in me, in spite of the signs that I have done among them?", "comment": "tn The verb \u05e0\u05b8\u05d0\u05b7\u05e5 (na\u2019ats) means \u201cto condemn, spurn\u201d (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.
tn The verb \u201cto believe\u201d (root \u05d0\u05b8\u05de\u05b7\u05df, \u2019aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said."}, {"pk": 2828860, "translation": "NET", "book": 4, "chapter": 14, "verse": 12, "text": "I will strike them with the pestilence, and I will disinherit them; I will make you into a nation that is greater and mightier than they!\u201d", "comment": "tc The Greek version has \u201cdeath.\u201d"}, {"pk": 2828861, "translation": "NET", "book": 4, "chapter": 14, "verse": 13, "text": "Moses said to the LORD, \u201cWhen the Egyptians hear it \u2014 for you brought up this people by your power from among them \u2014", "comment": "tn The construction is unusual in that we have here a perfect tense with a vav (\u05d5) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (\u05d5) consecutive. It actually forms the protasis for the next verse, and would best be rendered \u201cwhen\u2026then they will say.\u201d"}, {"pk": 2828862, "translation": "NET", "book": 4, "chapter": 14, "verse": 14, "text": "then they will tell it to the inhabitants of this land. They have heard that you, LORD, are among this people, that you, LORD, are seen face to face, that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.", "comment": "tn \u201cFace to face\u201d is literally \u201ceye to eye.\u201d It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.
tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land."}, {"pk": 2828863, "translation": "NET", "book": 4, "chapter": 14, "verse": 15, "text": "If you kill this entire people at once, then the nations that have heard of your fame will say,", "comment": "tn The verb is the Hiphil perfect of \u05de\u05d5\u05bc\u05ea (mut), \u05d5\u05b0\u05d4\u05b5\u05de\u05b7\u05ea\u05bc\u05b8\u05d4 (v\u00ffhemattah). The vav (\u05d5) consecutive makes this also a future time sequence verb, but again in a conditional clause.
tn Heb \u201cas one man.\u201d"}, {"pk": 2828864, "translation": "NET", "book": 4, "chapter": 14, "verse": 16, "text": "\u2018Because the LORD was not able to bring this people into the land that he swore to them, he killed them in the wilderness.\u2019"}, {"pk": 2828865, "translation": "NET", "book": 4, "chapter": 14, "verse": 17, "text": "So now, let the power of my Lord be great, just as you have said,", "comment": "tc The form in the text is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God."}, {"pk": 2828866, "translation": "NET", "book": 4, "chapter": 14, "verse": 18, "text": "\u2018The LORD is slow to anger and abounding in loyal love, forgiving iniquity and transgression, but by no means clearing the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.\u2019", "comment": "tn The expression is \u05e8\u05b7\u05d1\u05be\u05d7\u05b6\u05e1\u05b6\u05d3 (rav khesed) means \u201cmuch of loyal love,\u201d or \u201cfaithful love.\u201d Some have it \u201ctotally faithful,\u201d but that omits the aspect of his love.
tn Or \u201crebellion.\u201d
tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.
sn The Decalogue adds \u201cto those who hate me.\u201d The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation."}, {"pk": 2828867, "translation": "NET", "book": 4, "chapter": 14, "verse": 19, "text": "Please forgive the iniquity of this people according to your great loyal love, just as you have forgiven this people from Egypt even until now.\u201d", "comment": "tn The verb \u05e1\u05b0\u05dc\u05b7\u05d7\u05be\u05e0\u05b8\u05d0 (selakh-na\u2019), the imperative form, means \u201cforgive\u201d (see Ps 130:4), \u201cpardon,\u201d \u201cexcuse.\u201d The imperative is of course a prayer, a desire, and not a command.
tn The construct unit is \u201cthe greatness of your loyal love.\u201d This is the genitive of specification, the first word being the modifier."}, {"pk": 2828868, "translation": "NET", "book": 4, "chapter": 14, "verse": 20, "text": "Then the LORD said, \u201cI have forgiven them as you asked.", "comment": "tn Heb \u201cforgiven according to your word.\u201d The direct object, \u201cthem,\u201d is implied."}, {"pk": 2828869, "translation": "NET", "book": 4, "chapter": 14, "verse": 21, "text": "But truly, as I live, all the earth will be filled with the glory of the LORD.", "comment": "sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28."}, {"pk": 2828870, "translation": "NET", "book": 4, "chapter": 14, "verse": 22, "text": "For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted me now these ten times, and have not obeyed me,", "comment": "tn Heb \u201clistened to my voice.\u201d
tn The verb \u05e0\u05b8\u05e1\u05b8\u05d4 (nasah) means \u201cto test, to tempt, to prove.\u201d It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord\u2019s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.
tn \u201cTen\u201d is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54."}, {"pk": 2828871, "translation": "NET", "book": 4, "chapter": 14, "verse": 23, "text": "they will by no means see the land that I swore to their fathers, nor will any of them who despised me see it.", "comment": "tn The word \u05d0\u05b4\u05dd (\u2019im) indicates a negative oath formula: \u201cif\u201d means \u201cthey will not.\u201d It is elliptical. In a human oath one would be saying: \u201cThe Lord do to me if they see\u2026,\u201d meaning \u201cthey will by no means see.\u201d Here God is swearing that they will not see the land."}, {"pk": 2828872, "translation": "NET", "book": 4, "chapter": 14, "verse": 24, "text": "Only my servant Caleb, because he had a different spirit and has followed me fully \u2014 I will bring him into the land where he had gone, and his descendants will possess it.", "comment": "tn Heb \u201cseed.\u201d"}, {"pk": 2828873, "translation": "NET", "book": 4, "chapter": 14, "verse": 25, "text": "(Now the Amalekites and the Canaanites were living in the valleys.) Tomorrow, turn and journey into the wilderness by the way of the Red Sea.\u201d", "comment": "sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south \u2013 unless God removed them. And he is not going to do that for Israel."}, {"pk": 2828874, "translation": "NET", "book": 4, "chapter": 14, "verse": 26, "text": "The LORD spoke to Moses and Aaron:"}, {"pk": 2828875, "translation": "NET", "book": 4, "chapter": 14, "verse": 27, "text": "\u201cHow long must I bear with this evil congregation that murmurs against me? I have heard the complaints of the Israelites that they murmured against me.", "comment": "sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a \u201ccongregation,\u201d then a congregation must have ten men. But here the word \u201ccommunity/congregation\u201d refers in this context to the people of Israel as a whole, not just to the ten spies.
tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, \u201chow long\u2026this evil community.\u201d The intensity of the emotion is the reason for the ellipsis."}, {"pk": 2828876, "translation": "NET", "book": 4, "chapter": 14, "verse": 28, "text": "Say to them, \u2018As I live, says the LORD, I will surely do to you just what you have spoken in my hearing.", "comment": "tn The word \u05e0\u05b0\u05d0\u05bb\u05dd (n\u00ff\u2019um) is an \u201coracle.\u201d It is followed by the subjective genitive: \u201cthe oracle of the Lord\u201d is equal to saying \u201cthe Lord says.\u201d
sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. \u201cAs the Lord lives,\u201d or \u201cby the life of the Lord,\u201d are ways to render it.
tn Heb \u201cin my ears.\u201dsn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God \u201cyour will be done,\u201d so he says to them, \u201cyour will be done\u201d (to borrow from C. S. Lewis)."}, {"pk": 2828877, "translation": "NET", "book": 4, "chapter": 14, "verse": 29, "text": "Your dead bodies will fall in this wilderness \u2014 all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.", "comment": "tn Or \u201cyour corpses\u201d (also in vv. 32, 33)."}, {"pk": 2828878, "translation": "NET", "book": 4, "chapter": 14, "verse": 30, "text": "You will by no means enter into the land where I swore to settle you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.", "comment": "tn The relative pronoun \u201cwhich\u201d is joined with the resumptive pronoun \u201cin it\u201d to form a smoother reading \u201cwhere.\u201d
tn Heb \u201cto cause you to dwell; to cause you to settle.\u201d
tn The Hebrew text uses the anthropomorphic expression \u201cI raised my hand\u201d in taking an oath."}, {"pk": 2828879, "translation": "NET", "book": 4, "chapter": 14, "verse": 31, "text": "But I will bring in your little ones, whom you said would become victims of war, and they will enjoy the land that you have despised.", "comment": "tn Heb \u201cknow.\u201d
tn Or \u201cplunder.\u201d"}, {"pk": 2828880, "translation": "NET", "book": 4, "chapter": 14, "verse": 32, "text": "But as for you, your dead bodies will fall in this wilderness,"}, {"pk": 2828881, "translation": "NET", "book": 4, "chapter": 14, "verse": 33, "text": "and your children will wander in the wilderness forty years and suffer for your unfaithfulness, until your dead bodies lie finished in the wilderness.", "comment": "tn The word is \u201cshepherds.\u201d It means that the people would be wilderness nomads, grazing their flock on available land.
tn The infinitive is from \u05ea\u05bc\u05b8\u05de\u05b7\u05dd (tamam), which means \u201cto be complete.\u201d The word is often used to express completeness in a good sense \u2013 whole, blameless, or the like. Here and in v. 35 it seems to mean \u201cuntil your deaths have been completed.\u201d See also Gen 47:15; Deut 2:15.
tn Heb \u201cyou shall bear your whoredoms.\u201d The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods."}, {"pk": 2828882, "translation": "NET", "book": 4, "chapter": 14, "verse": 34, "text": "According to the number of the days you have investigated this land, forty days \u2014 one day for a year \u2014 you will suffer for your iniquities, forty years, and you will know what it means to thwart me.", "comment": "tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun \u05ea\u05bc\u05b0\u05e0\u05d5\u05bc\u05d0\u05b8\u05d4 (t\u00ffnu\u2019ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of \u201cdisallow, discourage.\u201d The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, \u201cDivine Frustration Exegetically Frustrated,\u201d Words and Meanings, 137-58.
tn Heb \u201cyou shall bear.\u201d"}, {"pk": 2828883, "translation": "NET", "book": 4, "chapter": 14, "verse": 35, "text": "I, the LORD, have said, \u201cI will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!\u201d\u2019\u201d"}, {"pk": 2828884, "translation": "NET", "book": 4, "chapter": 14, "verse": 36, "text": "The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing an evil report about the land,", "comment": "tn The verb is the Hiphil infinitive construct with a lamed (\u05dc) preposition from the root \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019, \u201cto bring out\u201d). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur."}, {"pk": 2828885, "translation": "NET", "book": 4, "chapter": 14, "verse": 37, "text": "those men who produced the evil report about the land, died by the plague before the LORD."}, {"pk": 2828886, "translation": "NET", "book": 4, "chapter": 14, "verse": 38, "text": "But Joshua son of Nun and Caleb son of Jephunneh, who were among the men who went to investigate the land, lived.", "comment": "tn The Hebrew text uses the preposition \u201cfrom,\u201d \u201csome of\u201d \u2013 \u201cfrom those men.\u201d The relative pronoun is added to make a smoother reading."}, {"pk": 2828887, "translation": "NET", "book": 4, "chapter": 14, "verse": 39, "text": "When Moses told these things to all the Israelites, the people mourned greatly.", "comment": "tn The preterite here is subordinated to the next preterite to form a temporal clause.
tn The word \u05d0\u05b8\u05d1\u05b7\u05dc (\u2019aval) is rare, used mostly for mourning over deaths, but it is used here of mourning over bad news (see also Exod 33:4; 1 Sam 15:35; 16:1; etc.)."}, {"pk": 2828888, "translation": "NET", "book": 4, "chapter": 14, "verse": 40, "text": "And early in the morning they went up to the crest of the hill country, saying, \u201cHere we are, and we will go up to the place that the LORD commanded, for we have sinned.\u201d", "comment": "sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.
tn The Hebrew text says literally \u201cthe top of the hill,\u201d but judging from the location and the terrain it probably means the heights of the hill country.
tn The verb \u05d5\u05b7\u05d9\u05bc\u05b7\u05e9\u05c1\u05b0\u05db\u05bc\u05b4\u05de\u05d5\u05bc (vayyashkimu) is often found in a verbal hendiadys construction: \u201cThey rose early\u2026and they went up\u201d means \u201cthey went up early.\u201d
tn The verb is simply \u201csaid,\u201d but it means the place that the Lord said to go up to in order to fight."}, {"pk": 2828889, "translation": "NET", "book": 4, "chapter": 14, "verse": 41, "text": "But Moses said, \u201cWhy are you now transgressing the commandment of the LORD? It will not succeed!", "comment": "tn Heb \u201cmouth.\u201d
tn The line literally has, \u201cWhy is this [that] you are transgressing\u2026.\u201d The demonstrative pronoun is enclitic; it brings the force of \u201cwhy in the world are you doing this now?\u201d"}, {"pk": 2828890, "translation": "NET", "book": 4, "chapter": 14, "verse": 42, "text": "Do not go up, for the LORD is not among you, and you will be defeated before your enemies.", "comment": "tn This verb could also be subordinated to the preceding: \u201cthat you be not smitten.\u201d"}, {"pk": 2828891, "translation": "NET", "book": 4, "chapter": 14, "verse": 43, "text": "For the Amalekites and the Canaanites are there before you, and you will fall by the sword. Because you have turned away from the LORD, the LORD will not be with you.\u201d"}, {"pk": 2828892, "translation": "NET", "book": 4, "chapter": 14, "verse": 44, "text": "But they dared to go up to the crest of the hill, although neither the ark of the covenant of the LORD nor Moses departed from the camp.", "comment": "tn N. H. Snaith compares Arabic \u2019afala (\u201cto swell\u201d) and gafala (\u201creckless, headstrong\u201d; Leviticus and Numbers [NCB], 248). The word\u05e2\u05b9\u05e4\u05b6\u05dc (\u2019ofel) means a \u201crounded hill\u201d or a \u201ctumor.\u201d The idea behind the verb may be that of \u201cswelling,\u201d and so \u201cact presumptuously.\u201d
tn The disjunctive vav (\u05d5) here introduces a circumstantial clause; the most appropriate one here would be the concessive \u201calthough.\u201d"}, {"pk": 2828893, "translation": "NET", "book": 4, "chapter": 14, "verse": 45, "text": "So the Amalekites and the Canaanites who lived in that hill country swooped down and attacked them as far as Hormah.", "comment": "tn The name \u201cHormah\u201d means \u201cdestruction\u201d; it is from the word that means \u201cban, devote\u201d for either destruction or temple use.
tn The verb used here means \u201ccrush by beating,\u201d or \u201cpounded\u201d them. The Greek text used \u201ccut them in pieces.\u201d
tn Heb \u201ccame down.\u201d"}, {"pk": 2828894, "translation": "NET", "book": 4, "chapter": 15, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17\u201336 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37\u201341). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, \u201cThe Symbolism of Blood and Sacrifice,\u201d JBL 88 (1969): 166-76; \u201cFurther Notes on the Symbolism of Blood and Sacrifice,\u201d JBL 92 (1973): 205-10; J. Milgrom, \u201cSin Offering or Purification Offering,\u201d VT 21 (1971): 237-39; N. H. Snaith, \u201cSacrifices in the Old Testament,\u201d VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice."}, {"pk": 2828895, "translation": "NET", "book": 4, "chapter": 15, "verse": 2, "text": "\u201cSpeak to the Israelites and tell them, \u2018When you enter the land where you are to live, which I am giving you,", "comment": "tn Heb \u201cthe land of your habitations.\u201d
tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel."}, {"pk": 2828896, "translation": "NET", "book": 4, "chapter": 15, "verse": 3, "text": "and you make an offering by fire to the LORD from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the LORD,"}, {"pk": 2828897, "translation": "NET", "book": 4, "chapter": 15, "verse": 4, "text": "then the one who presents his offering to the LORD must bring a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil.", "comment": "sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.
tn The three words at the beginning of this verse are all etymologically related: \u201cthe one who offers his offering shall offer.\u201d"}, {"pk": 2828898, "translation": "NET", "book": 4, "chapter": 15, "verse": 5, "text": "You must also prepare one-fourth of a hin of wine for a drink offering with the burnt offering or the sacrifice for each lamb.", "comment": "tn Heb \u201cfor the one lamb,\u201d but it clearly means \u201cfor each lamb.\u201d
sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century b.c.). The drink offering was poured out at the base of the altar (see Sir 50:15 and Josephus, Ant. 3.9.4 [3.234])."}, {"pk": 2828899, "translation": "NET", "book": 4, "chapter": 15, "verse": 6, "text": "Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil,"}, {"pk": 2828900, "translation": "NET", "book": 4, "chapter": 15, "verse": 7, "text": "and for a drink offering you must offer one-third of a hin of wine as a pleasing aroma to the LORD."}, {"pk": 2828901, "translation": "NET", "book": 4, "chapter": 15, "verse": 8, "text": "And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the LORD,"}, {"pk": 2828902, "translation": "NET", "book": 4, "chapter": 15, "verse": 9, "text": "then a grain offering of three-tenths of an ephah of finely ground flour mixed with half a hin of olive oil must be presented with the young bull,", "comment": "tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed)."}, {"pk": 2828903, "translation": "NET", "book": 4, "chapter": 15, "verse": 10, "text": "and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the LORD."}, {"pk": 2828904, "translation": "NET", "book": 4, "chapter": 15, "verse": 11, "text": "This is what is to be done for each ox, or each ram, or each of the male lambs or the goats.", "comment": "tn Heb \u201caccording to thus shall it be done.\u201d"}, {"pk": 2828905, "translation": "NET", "book": 4, "chapter": 15, "verse": 12, "text": "You must do so for each one according to the number that you prepare."}, {"pk": 2828906, "translation": "NET", "book": 4, "chapter": 15, "verse": 13, "text": "\u201c\u2018Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the LORD."}, {"pk": 2828907, "translation": "NET", "book": 4, "chapter": 15, "verse": 14, "text": "If a resident foreigner is living with you \u2014 or whoever is among you in future generations \u2014 and prepares an offering made by fire as a pleasing aroma to the LORD, he must do it the same way you are to do it.", "comment": "tn The word \u05d2\u05bc\u05d5\u05bc\u05e8 (gur) was traditionally translated \u201cto sojourn,\u201d i.e., to live temporarily in a land. Here the two words are from the root: \u201cif a sojourner sojourns.\u201d
tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
tn The Hebrew text just has \u201cto your generations,\u201d but it means in the future.
tn Heb \u201cin your midst.\u201d"}, {"pk": 2828908, "translation": "NET", "book": 4, "chapter": 15, "verse": 15, "text": "One statute must apply to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent statute for your future generations. You and the resident foreigner will be alike before the LORD.", "comment": "tn Heb \u201cas you, as [so] the alien.\u201d
tn The word \u201capply\u201d is supplied in the translation.
tn Or \u201ca statute forever.\u201d"}, {"pk": 2828909, "translation": "NET", "book": 4, "chapter": 15, "verse": 16, "text": "One law and one custom must apply to you and to the resident foreigner who lives alongside you.\u2019\u201d"}, {"pk": 2828910, "translation": "NET", "book": 4, "chapter": 15, "verse": 17, "text": "The LORD spoke to Moses:"}, {"pk": 2828911, "translation": "NET", "book": 4, "chapter": 15, "verse": 18, "text": "\u201cSpeak to the Israelites and tell them, \u2018When you enter the land to which I am bringing you", "comment": "tn The relative clause is literally, \u201cwhich I am causing you to enter there.\u201d The final adverb is resumptive, and must be joined with the relative pronoun."}, {"pk": 2828912, "translation": "NET", "book": 4, "chapter": 15, "verse": 19, "text": "and you eat some of the food of the land, you must offer up a raised offering to the LORD.", "comment": "tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: \u201cand it shall be when you eat.\u201d Here it is translated simply \u201cand eat\u201d since the temporal element was introduced in the last verse.
tn This is the \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4 (t\u00ffrumah), the \u201craised offering\u201d or \u201cheave offering\u201d (cf. KJV, ASV). It may simply be called a \u201ccontribution\u201d (so NAB). The verb of the sentence is from the same root: \u201cyou shall lift up/raise up.\u201d It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God."}, {"pk": 2828913, "translation": "NET", "book": 4, "chapter": 15, "verse": 20, "text": "You must offer up a cake of the first of your finely ground flour as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up.", "comment": "tn Or \u201cthe first of your dough.\u201d The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough \u2013 the first batch of the baking (Leviticus and Numbers [NCB], 251)."}, {"pk": 2828914, "translation": "NET", "book": 4, "chapter": 15, "verse": 21, "text": "You must give to the LORD some of the first of your finely ground flour as a raised offering in your future generations."}, {"pk": 2828915, "translation": "NET", "book": 4, "chapter": 15, "verse": 22, "text": "\u201c\u2018If you sin unintentionally and do not observe all these commandments that the LORD has spoken to Moses \u2014", "comment": "sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4\u20137 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.
tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community."}, {"pk": 2828916, "translation": "NET", "book": 4, "chapter": 15, "verse": 23, "text": "all that the LORD has commanded you by the authority of Moses, from the day that the LORD commanded Moses and continuing through your future generations \u2014", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2828917, "translation": "NET", "book": 4, "chapter": 15, "verse": 24, "text": "then if anything is done unintentionally without the knowledge of the community, the whole community must prepare one young bull for a burnt offering \u2014 for a pleasing aroma to the LORD \u2014 along with its grain offering and its customary drink offering, and one male goat for a purification offering.", "comment": "tn The idea of \u05dc\u05b4\u05e9\u05c1\u05b0\u05d2\u05b8\u05d2\u05b8\u05d4 (lishgagah) seems to be that of \u201cinadvertence\u201d or \u201cwithout intent.\u201d The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.
tn Heb \u201c[away] from the eyes of the community.\u201d"}, {"pk": 2828918, "translation": "NET", "book": 4, "chapter": 15, "verse": 25, "text": "And the priest is to make atonement for the whole community of the Israelites, and they will be forgiven, because it was unintentional and they have brought their offering, an offering made by fire to the LORD, and their purification offering before the LORD, for their unintentional offense.", "comment": "tn The verb is the Piel perfect with vav (\u05d5) consecutive (\u05d5\u05b0\u05db\u05b4\u05e4\u05bc\u05b6\u05e8, v\u00ffkhipper) to continue the instruction of the passage: \u201cthe priest shall make atonement,\u201d meaning the priest is to make atonement for the sin (thus the present translation). This verb means \u201cto expiate,\u201d \u201cto atone for,\u201d \u201cto pacify.\u201d It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6\u201315.
tn Or \u201cthey will be forgiven.\u201d"}, {"pk": 2828919, "translation": "NET", "book": 4, "chapter": 15, "verse": 26, "text": "And the whole community of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.", "comment": "tn Again, rather than translate literally \u201cand it shall be forgiven [to] them\u201d (all the community), one could say, \u201cthey (all the community) will be forgiven.\u201d The meaning is the same."}, {"pk": 2828920, "translation": "NET", "book": 4, "chapter": 15, "verse": 27, "text": "\u201c\u2018If any person sins unintentionally, then he must bring a yearling female goat for a purification offering.", "comment": "tn The Hebrew text has\u05d5\u05b0\u05d0\u05b4\u05dd\u05be\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d0\u05b7\u05d7\u05b7\u05ea (v\u00ff\u2019im-nefesh \u2019akhat), sometime translated \u201cand if any soul.\u201d But the word describes the whole person, the soul in the body; it refers here to the individual who sins."}, {"pk": 2828921, "translation": "NET", "book": 4, "chapter": 15, "verse": 28, "text": "And the priest must make atonement for the person who sins unintentionally \u2014 when he sins unintentionally before the LORD \u2014 to make atonement for him, and he will be forgiven."}, {"pk": 2828922, "translation": "NET", "book": 4, "chapter": 15, "verse": 29, "text": "You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them."}, {"pk": 2828923, "translation": "NET", "book": 4, "chapter": 15, "verse": 30, "text": "\u201c\u2018But the person who acts defiantly, whether native-born or a resident foreigner, insults the LORD. That person must be cut off from among his people.", "comment": "tn Heb \u201csoul.\u201d
tn The clause begins with \u201cand\u201d because the verb is the perfect tense with vav (\u05d5) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
tn The verb occurs only in the Piel; it means \u201cto blaspheme,\u201d \u201cto revile.\u201d
tn Heb \u201csoul.\u201d
tn The sin is described literally as acting \u201cwith a high hand\u201d \u2013 \u05d1\u05bc\u05b0\u05d9\u05b8\u05d3 \u05e8\u05b8\u05de\u05b8\u05d4 (b\u00ffyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.
tn The word order in the Hebrew text places \u201cYahweh\u201d first for emphasis \u2013 it is the Lord such a person insults."}, {"pk": 2828924, "translation": "NET", "book": 4, "chapter": 15, "verse": 31, "text": "Because he has despised the word of the LORD and has broken his commandment, that person must be completely cut off. His iniquity will be on him.\u2019\u201d", "comment": "tn The verb \u05d1\u05bc\u05b8\u05d6\u05b8\u05d4 (bazah, \u201cto despise\u201d) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.
tn The verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar, \u201cto break\u201d) can mean to nullify, break, or violate a covenant.
tn Heb \u201csoul.\u201d
tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.
sn The point is that the person\u2019s iniquity remains with him \u2013 he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable."}, {"pk": 2828925, "translation": "NET", "book": 4, "chapter": 15, "verse": 32, "text": "When the Israelites were in the wilderness they found a man gathering wood on the Sabbath day.", "comment": "tn The preterite of the verb \u201cto be\u201d is here subordinated to the next, parallel verb form, to form a temporal clause.
sn For this brief passage, see A. Phillips, \u201cThe Case of the Woodgatherer Reconsidered,\u201d VT 19 (1969): 125-28; J. Weingreen, \u201cThe Case of the Woodgatherer (Numbers XV 32-36),\u201d VT 16 (1966): 361-64; and B. J. Bamberger, \u201cRevelations of Torah after Sinai,\u201d HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent."}, {"pk": 2828926, "translation": "NET", "book": 4, "chapter": 15, "verse": 33, "text": "Those who found him gathering wood brought him to Moses and Aaron and to the whole community."}, {"pk": 2828927, "translation": "NET", "book": 4, "chapter": 15, "verse": 34, "text": "They put him in custody, because there was no clear instruction about what should be done to him."}, {"pk": 2828928, "translation": "NET", "book": 4, "chapter": 15, "verse": 35, "text": "Then the LORD said to Moses, \u201cThe man must surely be put to death; the whole community must stone him with stones outside the camp.\u201d", "comment": "tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: \u201che shall surely be put to death.\u201d Then, a second infinitive absolute \u05e8\u05b8\u05d2\u05d5\u05b9\u05dd (ragom) provides the explanatory activity \u2013 all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them."}, {"pk": 2828929, "translation": "NET", "book": 4, "chapter": 15, "verse": 36, "text": "So the whole community took him outside the camp and stoned him to death, just as the LORD commanded Moses.", "comment": "tn Heb \u201cstoned him with stones, and he died.\u201d"}, {"pk": 2828930, "translation": "NET", "book": 4, "chapter": 15, "verse": 37, "text": "The LORD spoke to Moses:"}, {"pk": 2828931, "translation": "NET", "book": 4, "chapter": 15, "verse": 38, "text": "\u201cSpeak to the Israelites and tell them to make tassels for themselves on the corners of their garments throughout their generations, and put a blue thread on the tassel of the corners.", "comment": "tn The construction uses the imperative followed by perfect tenses with vav (\u05d5) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: \u201cspeak\u2026and say\u2026that they make.\u201d
sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.
sn This is a reference to the \u05e6\u05b4\u05d9\u05e6\u05b4\u05ea (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, \u201cThe Ancient Significance of Sisith,\u201d JBL 50 (1931): 59-70; and S. Bertman, \u201cTasselled Garments in the Ancient East Mediterranean,\u201d BA 24 (1961): 119-28."}, {"pk": 2828932, "translation": "NET", "book": 4, "chapter": 15, "verse": 39, "text": "You must have this tassel so that you may look at it and remember all the commandments of the LORD and obey them and so that you do not follow after your own heart and your own eyes that lead you to unfaithfulness.", "comment": "tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, \u201cwhich you go whoring after them.\u201d The verb for \u201cwhoring\u201d may be interpreted to mean \u201cact unfaithfully.\u201d So, the idea is these influences lead to unfaithful activity: \u201cafter which you act unfaithfully.\u201d
tn Heb \u201cseek out, look into.\u201d"}, {"pk": 2828933, "translation": "NET", "book": 4, "chapter": 15, "verse": 40, "text": "Thus you will remember and obey all my commandments and be holy to your God.", "comment": "tn This clause also serves as a purpose/result clause of the preceding \u2013 \u201cin order that you may remember\u2026.\u201d But because the line is so long, it is simpler to make this a separate sentence in the translation."}, {"pk": 2828934, "translation": "NET", "book": 4, "chapter": 15, "verse": 41, "text": "I am the LORD your God, who brought you out of the land of Egypt to be your God. I am the LORD your God.\u201d"}, {"pk": 2828935, "translation": "NET", "book": 4, "chapter": 16, "verse": 1, "text": "Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, took men", "comment": "tn In the Hebrew text there is no object for the verb \u201ctook.\u201d The translation presented above supplies the word \u201cmen.\u201d However, it is possible that the MT has suffered damage here. The LXX has \u201cand he spoke.\u201d The Syriac and Targum have \u201cand he was divided.\u201d The editor of BHS suggests that perhaps the MT should be emended to \u201cand he arose.\u201d
tc The MT reading is plural (\u201cthe sons of Reuben\u201d); the Smr and LXX have the singular (\u201cthe son of Reuben\u201d).
sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1\u201319). The second is the judgment (vv. 20\u201335). Third is the atonement for the rebels (vv. 36\u201350). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, \u201cThe Death of Qorah,\u201d ABR 7 (1959): 2-26; and J. Liver, \u201cKorah, Dathan and Abiram,\u201d Studies in the Bible (ScrHier 8), 189-217."}, {"pk": 2828936, "translation": "NET", "book": 4, "chapter": 16, "verse": 2, "text": "and rebelled against Moses, along with some of the Israelites, 250 leaders of the community, chosen from the assembly, famous men.", "comment": "tn Heb \u201cmen of name,\u201d or \u201cmen of renown.\u201d
tn Heb \u201cprinces\u201d (so KJV, ASV).
tn These men must have been counselors or judges of some kind."}, {"pk": 2828937, "translation": "NET", "book": 4, "chapter": 16, "verse": 3, "text": "And they assembled against Moses and Aaron, saying to them, \u201cYou take too much upon yourselves, seeing that the whole community is holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the community of the LORD?\u201d", "comment": "tn The meaning of \u05e8\u05b7\u05d1\u05be\u05dc\u05b8\u05db\u05b6\u05dd (rab-lakhem) is something like \u201cyou have assumed far too much authority.\u201d It simply means \u201cmuch to you,\u201d perhaps \u201cyou have gone to far,\u201d or \u201cyou are overreaching yourselves\u201d (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing."}, {"pk": 2828938, "translation": "NET", "book": 4, "chapter": 16, "verse": 4, "text": "When Moses heard it he fell down with his face to the ground.", "comment": "tn Heb \u201cfell on his face.\u201d"}, {"pk": 2828939, "translation": "NET", "book": 4, "chapter": 16, "verse": 5, "text": "Then he said to Korah and to all his company, \u201cIn the morning the LORD will make known who are his, and who is holy. He will cause that person to approach him; the person he has chosen he will cause to approach him.", "comment": "tn Heb \u201chim.\u201d"}, {"pk": 2828940, "translation": "NET", "book": 4, "chapter": 16, "verse": 6, "text": "Do this, Korah, you and all your company: Take censers,", "comment": "tn Heb \u201chis congregation\u201d or \u201chis community.\u201d The expression is unusual, but what it signifies is that Korah had set up a rival \u201cIsrael\u201d with himself as leader."}, {"pk": 2828941, "translation": "NET", "book": 4, "chapter": 16, "verse": 7, "text": "put fire in them, and set incense on them before the LORD tomorrow, and the man whom the LORD chooses will be holy. You take too much upon yourselves, you sons of Levi!\u201d"}, {"pk": 2828942, "translation": "NET", "book": 4, "chapter": 16, "verse": 8, "text": "Moses said to Korah, \u201cListen now, you sons of Levi!"}, {"pk": 2828943, "translation": "NET", "book": 4, "chapter": 16, "verse": 9, "text": "Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the LORD, and to stand before the community to minister to them?"}, {"pk": 2828944, "translation": "NET", "book": 4, "chapter": 16, "verse": 10, "text": "He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek the priesthood also?", "comment": "tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (\u05d5) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as \u201cwould you [now] seek,\u201d or as a progressive imperfect, \u201care you seeking.\u201d This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: \u201cdo you [now] seek.\u201dsn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him \u2013 the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest."}, {"pk": 2828945, "translation": "NET", "book": 4, "chapter": 16, "verse": 11, "text": "Therefore you and all your company have assembled together against the LORD! And Aaron \u2014 what is he that you murmur against him?\u201d", "comment": "sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position."}, {"pk": 2828946, "translation": "NET", "book": 4, "chapter": 16, "verse": 12, "text": "Then Moses summoned Dathan and Abiram, the sons of Eliab, but they said, \u201cWe will not come up.", "comment": "tn The imperfect tense \u05e0\u05b7\u05e2\u05b2\u05dc\u05b6\u05d4 (na\u2019aleh) expresses their unwillingness to report: \u201cwe are not willing,\u201d or \u201cwe will not.\u201d The verb means \u201cto go up.\u201d It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).
tn Heb \u201cMoses sent to summon.\u201d The verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019) followed by the lamed (\u05dc) preposition does not mean \u201ccall to\u201d but \u201csummon.\u201d This is a command performance; for them to appear would be to submit to Moses\u2019 authority. This they will not do."}, {"pk": 2828947, "translation": "NET", "book": 4, "chapter": 16, "verse": 13, "text": "Is it a small thing that you have brought us up out of the land that flows with milk and honey, to kill us in the wilderness? Now do you want to make yourself a prince over us?", "comment": "tn The question is rhetorical. It was not a small thing to them \u2013 it was a big thing.
tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.
tn The verb \u05d4\u05b4\u05e9\u05c2\u05b0\u05ea\u05bc\u05b8\u05e8\u05b5\u05e8 (histarer) is the Hitpael infinitive absolute that emphasizes the preceding \u05ea\u05b4\u05e9\u05c2\u05b0\u05ea\u05bc\u05b8\u05e8\u05b5\u05e8 (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means \u201cto rule; to act like a prince; to make oneself a prince.\u201d This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not \u201choodwink\u201d them (cf. NEB)."}, {"pk": 2828948, "translation": "NET", "book": 4, "chapter": 16, "verse": 14, "text": "Moreover, you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards. Do you think you can blind these men? We will not come up.\u201d", "comment": "tn Here \u05d0\u05b7\u05e3 (\u2019af) has the sense of \u201cin addition.\u201d It is not a common use.
tn Heb \u201cwill you bore out the eyes of these men?\u201d The question is \u201cWill you continue to mislead them?\u201d (or \u201choodwink\u201d them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises."}, {"pk": 2828949, "translation": "NET", "book": 4, "chapter": 16, "verse": 15, "text": "Moses was very angry, and he said to the LORD, \u201cHave no respect for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!\u201d", "comment": "tn The verb means \u201cto turn toward\u201d; it is a figurative expression that means \u201cto pay attention to\u201d or \u201cto have regard for.\u201d So this is a prayer against Dathan and Abiram."}, {"pk": 2828950, "translation": "NET", "book": 4, "chapter": 16, "verse": 16, "text": "Then Moses said to Korah, \u201cYou and all your company present yourselves before the LORD \u2014 you and they, and Aaron \u2014 tomorrow."}, {"pk": 2828951, "translation": "NET", "book": 4, "chapter": 16, "verse": 17, "text": "And each of you take his censer, put incense in it, and then each of you present his censer before the LORD: 250 censers, along with you, and Aaron \u2014 each of you with his censer.\u201d", "comment": "tn Heb \u201cand take, a man, his censer.\u201d
tn This verb and the following one are both perfect tenses with vav (\u05d5) consecutives. Following the imperative they carry the same force, but in sequence."}, {"pk": 2828952, "translation": "NET", "book": 4, "chapter": 16, "verse": 18, "text": "So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron."}, {"pk": 2828953, "translation": "NET", "book": 4, "chapter": 16, "verse": 19, "text": "When Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the LORD appeared to the whole community.", "comment": "tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated)."}, {"pk": 2828954, "translation": "NET", "book": 4, "chapter": 16, "verse": 20, "text": "The LORD spoke to Moses and Aaron:"}, {"pk": 2828955, "translation": "NET", "book": 4, "chapter": 16, "verse": 21, "text": "\u201cSeparate yourselves from among this community, that I may consume them in an instant.\u201d", "comment": "sn The group of people siding with Korah is meant, and not the entire community of the people of Israel. They are an assembly of rebels, their \u201ccommunity\u201d consisting in their common plot.
tn The verb is \u05d4\u05b4\u05d1\u05bc\u05b8\u05d3\u05b0\u05dc\u05d5\u05bc (hibbad\u00fflu), the Niphal imperative of \u05d1\u05bc\u05b8\u05d3\u05b7\u05dc (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the Lord."}, {"pk": 2828956, "translation": "NET", "book": 4, "chapter": 16, "verse": 22, "text": "Then they threw themselves down with their faces to the ground and said, \u201cO God, the God of the spirits of all people, will you be angry with the whole community when only one man sins?\u201d", "comment": "tn The verb is the Qal imperfect \u05d9\u05b6\u05d7\u05b1\u05d8\u05b8\u05d0 (yekheta\u2019); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: \u201cOne man sins, and will you be angry\u2026.\u201d A past tense translation would assume that this is a preterite use of the imperfect (without vav [\u05d5] consecutive).
sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
tn The expression \u201cthe God of the spirits of all humanity [flesh]\u201d is somewhat difficult. The Hebrew text says \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d4\u05b8\u05e8\u05d5\u05bc\u05d7\u05b9\u05ea \u05dc\u05b0\u05db\u05b8\u05dc\u05be\u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8 (\u2019elohey harukhot l\u00ffkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50)."}, {"pk": 2828957, "translation": "NET", "book": 4, "chapter": 16, "verse": 23, "text": "So the LORD spoke to Moses:"}, {"pk": 2828958, "translation": "NET", "book": 4, "chapter": 16, "verse": 24, "text": "\u201cTell the community: \u2018Get away from around the homes of Korah, Dathan, and Abiram.\u2019\u201d", "comment": "tn The motif of \u201cgoing up\u201d is still present; here the Hebrew text says \u201cgo up\u201d (the Niphal imperative \u2013 \u201cgo up yourselves\u201d) from their tents, meaning, move away from them."}, {"pk": 2828959, "translation": "NET", "book": 4, "chapter": 16, "verse": 25, "text": "Then Moses got up and went to Dathan and Abiram; and the elders of Israel went after him.", "comment": "tn Heb \u201crose up.\u201d"}, {"pk": 2828960, "translation": "NET", "book": 4, "chapter": 16, "verse": 26, "text": "And he said to the community, \u201cMove away from the tents of these wicked men, and do not touch anything they have, lest you be destroyed because of all their sins.\u201d", "comment": "tn The word \u05e8\u05b8\u05e9\u05c1\u05b8\u05e2 (rasha\u2019) has the sense of a guilty criminal. The word \u201cwicked\u201d sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals \u2013 they were guilty. The idea of \u201cwickedness\u201d therefore applies in that sense.
sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.
tn The preposition bet (\u05d1\u05bc\u05b0) in this line is causal \u2013 \u201con account of their sins.\u201d"}, {"pk": 2828961, "translation": "NET", "book": 4, "chapter": 16, "verse": 27, "text": "So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves in the entrances of their tents with their wives, their children, and their toddlers.", "comment": "tn The verb \u05e0\u05b4\u05e6\u05bc\u05b8\u05d1\u05b4\u05d9\u05dd (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose."}, {"pk": 2828962, "translation": "NET", "book": 4, "chapter": 16, "verse": 28, "text": "Then Moses said, \u201cThis is how you will know that the LORD has sent me to do all these works, for I have not done them of my own will.", "comment": "tn Heb \u201cin this.\u201d
tn The Hebrew text simply has \u05db\u05bc\u05b4\u05d9\u05be\u05dc\u05b9\u05d0 \u05de\u05b4\u05dc\u05bc\u05b4\u05d1\u05bc\u05b4\u05d9 (ki-lo\u2019 millibbi, \u201cfor not from my heart\u201d). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come \u201cfrom the will of man\u201d so to speak \u2013 and certainly not from some secret desire on his part to seize power."}, {"pk": 2828963, "translation": "NET", "book": 4, "chapter": 16, "verse": 29, "text": "If these men die a natural death, or if they share the fate of all men, then the LORD has not sent me.", "comment": "tn Heb \u201cif like the death of every man they die.\u201d
tn The noun is \u05e4\u05bc\u05b0\u05e7\u05bb\u05d3\u05bc\u05b8\u05d4 (p\u00ffquddah, \u201cappointment, visitation\u201d). The expression refers to a natural death, parallel to the first expression."}, {"pk": 2828964, "translation": "NET", "book": 4, "chapter": 16, "verse": 30, "text": "But if the LORD does something entirely new, and the earth opens its mouth and swallows them up along with all that they have, and they go down alive to the grave, then you will know that these men have despised the LORD!\u201d", "comment": "tn The figures are personifications. But they vividly describe the catastrophe to follow \u2013 which was very much like a mouth swallowing them.
tn The word is \u201clife\u201d or \u201clifetime\u201d; it certainly means their lives \u2013 they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject \u2013 they will go down alive to Sheol.
tn The verb \u05d1\u05bc\u05b8\u05e8\u05b8\u05d0 (bara\u2019) is normally translated \u201ccreate\u201d in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.
tn The word \u201cSheol\u201d in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of \u201cpit\u201d would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3."}, {"pk": 2828965, "translation": "NET", "book": 4, "chapter": 16, "verse": 31, "text": "When he had finished speaking all these words, the ground that was under them split open,", "comment": "tn The infinitive construct with the preposition lamed (\u05dc) functions here as the direct object of the preceding infinitive. It tells what he finished.
tn The initial temporal clause is standard: It begins with the temporal indicator \u201cand it was,\u201d followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. \u201cAnd it happened when he finished.\u201d"}, {"pk": 2828966, "translation": "NET", "book": 4, "chapter": 16, "verse": 32, "text": "and the earth opened its mouth and swallowed them, along with their households, and all Korah\u2019s men, and all their goods."}, {"pk": 2828967, "translation": "NET", "book": 4, "chapter": 16, "verse": 33, "text": "They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community."}, {"pk": 2828968, "translation": "NET", "book": 4, "chapter": 16, "verse": 34, "text": "All the Israelites who were around them fled at their cry, for they said, \u201cWhat if the earth swallows us too?\u201d", "comment": "tn Heb \u201cvoice.\u201d
tn Heb \u201clest.\u201d
tn Heb \u201call Israel.\u201d"}, {"pk": 2828969, "translation": "NET", "book": 4, "chapter": 16, "verse": 35, "text": "Then a fire went out from the LORD and devoured the 250 men who offered incense.", "comment": "tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, \u201cThe Strange Fire of Nadab and Abihu,\u201d JBL 95 (1976): 559-65."}, {"pk": 2828970, "translation": "NET", "book": 4, "chapter": 16, "verse": 36, "text": "(17:1) The LORD spoke to Moses:", "comment": "sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron\u2019s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula."}, {"pk": 2828971, "translation": "NET", "book": 4, "chapter": 16, "verse": 37, "text": "\u201cTell Eleazar son of Aaron the priest to pick up the censers out of the flame, for they are holy, and then scatter the coals of fire at a distance.", "comment": "tn The verb is the jussive with a vav (\u05d5) coming after the imperative; it may be subordinated to form a purpose clause (\u201cthat he may pick up\u201d) or the object of the imperative.
tn Heb \u201csay to.\u201d
tn The Hebrew text just has \u201cfire,\u201d but it would be hard to conceive of this action apart from the idea of coals of fire."}, {"pk": 2828972, "translation": "NET", "book": 4, "chapter": 16, "verse": 38, "text": "As for the censers of these men who sinned at the cost of their lives, they must be made into hammered sheets for covering the altar, because they presented them before the LORD and sanctified them. They will become a sign to the Israelites.\u201d", "comment": "tn The expression is \u201cin/by/against their life.\u201d That they sinned against their life means that they brought ruin to themselves.
tn The form is the perfect tense with vav (\u05d5) consecutive. But there is no expressed subject for \u201cand they shall make them,\u201d and so it may be treated as a passive (\u201cthey shall [must] be made\u201d)."}, {"pk": 2828973, "translation": "NET", "book": 4, "chapter": 16, "verse": 39, "text": "So Eleazar the priest took the bronze censers presented by those who had been burned up, and they were hammered out as a covering for the altar."}, {"pk": 2828974, "translation": "NET", "book": 4, "chapter": 16, "verse": 40, "text": "It was a memorial for the Israelites, that no outsider who is not a descendant of Aaron should approach to burn incense before the LORD, that he might not become like Korah and his company \u2014 just as the LORD had spoken by the authority of Moses.", "comment": "tn Heb \u201cfrom the seed of.\u201d
tn Heb \u201chand.\u201d"}, {"pk": 2828975, "translation": "NET", "book": 4, "chapter": 16, "verse": 41, "text": "But on the next day the whole community of Israelites murmured against Moses and Aaron, saying, \u201cYou have killed the LORD\u2019s people!\u201d", "comment": "sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The Lord had punished the sinners. The fact that the leaders had organized a rebellion against the Lord was forgotten by these people. The point here is that the Israelites had learned nothing of spiritual value from the event."}, {"pk": 2828976, "translation": "NET", "book": 4, "chapter": 16, "verse": 42, "text": "When the community assembled against Moses and Aaron, they turned toward the tent of meeting \u2014 and the cloud covered it, and the glory of the LORD appeared.", "comment": "tn The verse uses \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, \u201cand behold\u201d). This is the deictic particle \u2013 it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent \u2013 and there is the cloud!
tn The temporal clause is constructed with the temporal indicator (\u201cand it was\u201d) followed by the Niphal infinitive construct and preposition."}, {"pk": 2828977, "translation": "NET", "book": 4, "chapter": 16, "verse": 43, "text": "Then Moses and Aaron stood before the tent of meeting."}, {"pk": 2828978, "translation": "NET", "book": 4, "chapter": 16, "verse": 44, "text": "The LORD spoke to Moses:"}, {"pk": 2828979, "translation": "NET", "book": 4, "chapter": 16, "verse": 45, "text": "\u201cGet away from this community, so that I can consume them in an instant!\u201d But they threw themselves down with their faces to the ground.", "comment": "tn Heb \u201cthey fell on their faces.\u201d"}, {"pk": 2828980, "translation": "NET", "book": 4, "chapter": 16, "verse": 46, "text": "Then Moses said to Aaron, \u201cTake the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the LORD \u2014 the plague has begun!\u201d"}, {"pk": 2828981, "translation": "NET", "book": 4, "chapter": 16, "verse": 47, "text": "So Aaron did as Moses commanded and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people.", "comment": "tn Heb \u201ctook.\u201d
tn Or \u201chad spoken\u201d (NASB); NRSV \u201chad ordered.\u201d"}, {"pk": 2828982, "translation": "NET", "book": 4, "chapter": 16, "verse": 48, "text": "He stood between the dead and the living, and the plague was stopped."}, {"pk": 2828983, "translation": "NET", "book": 4, "chapter": 16, "verse": 49, "text": "Now 14,700 people died in the plague, in addition to those who died in the event with Korah."}, {"pk": 2828984, "translation": "NET", "book": 4, "chapter": 16, "verse": 50, "text": "Then Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped."}, {"pk": 2828985, "translation": "NET", "book": 4, "chapter": 17, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36."}, {"pk": 2828986, "translation": "NET", "book": 4, "chapter": 17, "verse": 2, "text": "\u201cSpeak to the Israelites, and receive from them a staff from each tribe, one from every tribal leader, twelve staffs; you must write each man\u2019s name on his staff.", "comment": "tn Heb \u201cfrom every leader of them according to their fathers\u2019 house.\u201d
tn Heb \u201creceive from them a rod, a rod from the house of a father.\u201d"}, {"pk": 2828987, "translation": "NET", "book": 4, "chapter": 17, "verse": 3, "text": "You must write Aaron\u2019s name on the staff of Levi; for one staff is for the head of every tribe.", "comment": "tn Heb \u201cone rod for the head of their fathers\u2019 house.\u201d"}, {"pk": 2828988, "translation": "NET", "book": 4, "chapter": 17, "verse": 4, "text": "You must place them in the tent of meeting before the ark of the covenant where I meet with you.", "comment": "tn The verb is the Hiphil perfect of \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201cto rest\u201d), and so \u201cto set at rest, lay, place, put.\u201d The form with the vav (\u05d5) consecutive continues the instruction of the previous verse.
tn The Hebrew text simply reads \u201cthe covenant\u201d or \u201cthe testimony.\u201d"}, {"pk": 2828989, "translation": "NET", "book": 4, "chapter": 17, "verse": 5, "text": "And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.\u201d"}, {"pk": 2828990, "translation": "NET", "book": 4, "chapter": 17, "verse": 6, "text": "So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, according to their tribes \u2014 twelve staffs; the staff of Aaron was among their staffs.", "comment": "tn Heb \u201ca rod for one leader, a rod for one leader.\u201d
tn Heb \u201cthe house of their fathers.\u201d"}, {"pk": 2828991, "translation": "NET", "book": 4, "chapter": 17, "verse": 7, "text": "Then Moses placed the staffs before the LORD in the tent of the testimony.", "comment": "tn The name of the tent now attests to the centrality of the ark of the covenant. Instead of the \u201ctent of meeting\u201d (\u05de\u05d5\u05b9\u05e2\u05b5\u05d3, mo\u2019ed) we now find the \u201cthe tent of the testimony\u201d (\u05d4\u05b8\u05e2\u05b5\u05d3\u05bb\u05ea, ha\u2019edut)."}, {"pk": 2828992, "translation": "NET", "book": 4, "chapter": 17, "verse": 8, "text": "On the next day Moses went into the tent of the testimony \u2014 and the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds!", "comment": "sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for \u201cwatcher\u201d; Jeremiah plays on this name for God\u2019s watching over his people (1:11\u201312).
tn Here too the deictic particle (\u201cand behold\u201d) is added to draw attention to the sight in a vivid way."}, {"pk": 2828993, "translation": "NET", "book": 4, "chapter": 17, "verse": 9, "text": "So Moses brought out all the staffs from before the LORD to all the Israelites. They looked at them, and each man took his staff.", "comment": "tn The words \u201cat them\u201d are not in the Hebrew text, but they have been added in the translation for clarity."}, {"pk": 2828994, "translation": "NET", "book": 4, "chapter": 17, "verse": 10, "text": "The LORD said to Moses, \u201cBring Aaron\u2019s staff back before the testimony to be preserved for a sign to the rebels, so that you may bring their murmurings to an end before me, that they will not die.\u201d", "comment": "tn This is another final imperfect in a purpose clause.
tn The verb means \u201cto finish; to complete\u201d and here \u201cto bring to an end.\u201d It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect)."}, {"pk": 2828995, "translation": "NET", "book": 4, "chapter": 17, "verse": 11, "text": "So Moses did as the LORD commanded him \u2014 this is what he did."}, {"pk": 2828996, "translation": "NET", "book": 4, "chapter": 17, "verse": 12, "text": "The Israelites said to Moses, \u201cWe are bound to die! We perish, we all perish!", "comment": "tn The use of \u05d4\u05b5\u05df (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die \u2013 it was certain (see GKC 312-13 \u00a7106.n)."}, {"pk": 2828997, "translation": "NET", "book": 4, "chapter": 17, "verse": 13, "text": "(17:28) Anyone who even comes close to the tabernacle of the LORD will die! Are we all to die?\u201d", "comment": "tn The verse stresses the completeness of their death: \u201cwill we be consumed by dying\u201d (\u05d4\u05b7\u05d0\u05b4\u05dd \u05ea\u05bc\u05b7\u05de\u05b0\u05e0\u05d5\u05bc \u05dc\u05b4\u05d2\u05b0\u05d5\u05b9\u05e2\u05b7, ha\u2019im tamnu ligvoa\u2019).
sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36."}, {"pk": 2828998, "translation": "NET", "book": 4, "chapter": 18, "verse": 1, "text": "The LORD said to Aaron, \u201cYou and your sons and your tribe with you must bear the iniquity of the sanctuary, and you and your sons with you must bear the iniquity of your priesthood.", "comment": "sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.
sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron\u2019s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1\u20137), their portions (vv. 8\u201319), responsibilities of Levites (vv. 20\u201324), and instructions for Levites (vv. 25\u201332).
tn Heb \u201cyour father\u2019s house.\u201d"}, {"pk": 2828999, "translation": "NET", "book": 4, "chapter": 18, "verse": 2, "text": "\u201cBring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join with you and minister to you while you and your sons with you are before the tent of the testimony.", "comment": "sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is \u05d9\u05b4\u05dc\u05bc\u05b8\u05d5\u05d5\u05bc (yillavu), which forms a nice wordplay with Levi (\u05dc\u05b5\u05d5\u05b4\u05d9). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (\u05d5) that shows volitive sequence after the imperative, here indicating a purpose clause.
tn The clause is a circumstantial clause because the disjunctive vav (\u05d5) is on a nonverb to start the clause."}, {"pk": 2829000, "translation": "NET", "book": 4, "chapter": 18, "verse": 3, "text": "They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die."}, {"pk": 2829001, "translation": "NET", "book": 4, "chapter": 18, "verse": 4, "text": "They must join with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person may approach you.", "comment": "tn The word is \u201cstranger, alien,\u201d but it can also mean Israelites here.
tn Now the sentence uses the Niphal perfect with a vav (\u05d5) consecutive from the same root \u05dc\u05b8\u05d5\u05b8\u05d4 (lavah)."}, {"pk": 2829002, "translation": "NET", "book": 4, "chapter": 18, "verse": 5, "text": "You will be responsible for the care of the sanctuary and the care of the altar, so that there will be no more wrath on the Israelites.", "comment": "tn The clause is a purpose clause, and the imperfect tense a final imperfect."}, {"pk": 2829003, "translation": "NET", "book": 4, "chapter": 18, "verse": 6, "text": "I myself have chosen your brothers the Levites from among the Israelites. They are given to you as a gift from the LORD, to perform the duties of the tent of meeting.", "comment": "tn The infinitive construct in this sentence is from \u05e2\u05b8\u05d1\u05b7\u05d3 (\u2019avad), and so is the noun that serves as its object: to serve the service.
tn Heb \u201ctaken.\u201d"}, {"pk": 2829004, "translation": "NET", "book": 4, "chapter": 18, "verse": 7, "text": "But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.\u201d"}, {"pk": 2829005, "translation": "NET", "book": 4, "chapter": 18, "verse": 8, "text": "The LORD spoke to Aaron, \u201cSee, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion and to your sons as a perpetual ordinance.", "comment": "tn This is an uncommon root. It may be connected to the word \u201canoint\u201d as here (see RSV). But it may also be seen as an intended parallel to \u201cperpetual due\u201d (see Gen 47:22; Exod 29:28; Lev 6:11 [HT])."}, {"pk": 2829006, "translation": "NET", "book": 4, "chapter": 18, "verse": 9, "text": "Of all the most holy offerings reserved from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons.", "comment": "tn Heb \u201cfrom the fire.\u201d It probably refers to those parts that were not burned."}, {"pk": 2829007, "translation": "NET", "book": 4, "chapter": 18, "verse": 10, "text": "You are to eat it as a most holy offering; every male may eat it. It will be holy to you."}, {"pk": 2829008, "translation": "NET", "book": 4, "chapter": 18, "verse": 11, "text": "\u201cAnd this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it."}, {"pk": 2829009, "translation": "NET", "book": 4, "chapter": 18, "verse": 12, "text": "\u201cAll the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the LORD, I have given to you.", "comment": "tn This form may be classified as a perfect of resolve \u2013 he has decided to give them to them, even though this is a listing of what they will receive."}, {"pk": 2829010, "translation": "NET", "book": 4, "chapter": 18, "verse": 13, "text": "And whatever first ripe fruit in their land they bring to the LORD will be yours; everyone who is ceremonially clean in your household may eat of it."}, {"pk": 2829011, "translation": "NET", "book": 4, "chapter": 18, "verse": 14, "text": "\u201cEverything devoted in Israel will be yours.", "comment": "tn The \u201cban\u201d (\u05d7\u05b5\u05e8\u05b6\u05dd, kherem) in Hebrew describes that which is exclusively the Lord\u2019s, either for his sanctuary use, or for his destruction. It seems to refer to an individual\u2019s devoting something freely to God."}, {"pk": 2829012, "translation": "NET", "book": 4, "chapter": 18, "verse": 15, "text": "The firstborn of every womb which they present to the LORD, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, and the firstborn males of unclean animals you must redeem.", "comment": "tn The construction uses the infinitive absolute and the imperfect tense of the verb \u201cto redeem\u201d in order to stress the point \u2013 they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root \u05d2\u05b8\u05d0\u05b7\u05dc (ga\u2019al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268)."}, {"pk": 2829013, "translation": "NET", "book": 4, "chapter": 18, "verse": 16, "text": "And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs)."}, {"pk": 2829014, "translation": "NET", "book": 4, "chapter": 18, "verse": 17, "text": "But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the LORD.", "comment": "tn Or \u201cthrow, toss.\u201d"}, {"pk": 2829015, "translation": "NET", "book": 4, "chapter": 18, "verse": 18, "text": "And their meat will be yours, just as the breast and the right hip of the raised offering is yours."}, {"pk": 2829016, "translation": "NET", "book": 4, "chapter": 18, "verse": 19, "text": "All the raised offerings of the holy things that the Israelites offer to the LORD, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt forever before the LORD for you and for your descendants with you.\u201d", "comment": "sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase \u201ccovenant of salt\u201d speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, \u201cwe have been salted with the salt of the palace.\u201d See further J. F. Ross, IDB 4:167."}, {"pk": 2829017, "translation": "NET", "book": 4, "chapter": 18, "verse": 20, "text": "The LORD spoke to Aaron, \u201cYou will have no inheritance in their land, nor will you have any portion of property among them \u2014 I am your portion and your inheritance among the Israelites.", "comment": "tn The phrase \u201cof property\u201d is supplied as a clarification."}, {"pk": 2829018, "translation": "NET", "book": 4, "chapter": 18, "verse": 21, "text": "See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform \u2014 the service of the tent of meeting."}, {"pk": 2829019, "translation": "NET", "book": 4, "chapter": 18, "verse": 22, "text": "No longer may the Israelites approach the tent of meeting, or else they will bear their sin and die.", "comment": "tn The Hebrew text uses the infinitive construct of the verb \u201cto bear\u201d with the lamed (\u05dc) preposition to express the result of such an action. \u201cTo bear their sin\u201d would mean that they would have to suffer the consequences of their sin."}, {"pk": 2829020, "translation": "NET", "book": 4, "chapter": 18, "verse": 23, "text": "But the Levites must perform the service of the tent of meeting, and they must bear their iniquity. It will be a perpetual ordinance throughout your generations that among the Israelites the Levites have no inheritance.", "comment": "tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.
tn The verse begins with the perfect tense of \u05e2\u05b8\u05d1\u05b7\u05d3 (\u2019avad) with vav (\u05d5) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative \u201cservice.\u201d
tn Heb \u201cthey\u201d; the referent (the Levites) has been supplied in the translation for clarity.
sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it."}, {"pk": 2829021, "translation": "NET", "book": 4, "chapter": 18, "verse": 24, "text": "But I have given to the Levites for an inheritance the tithes of the Israelites that are offered to the LORD as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.\u201d", "comment": "tn In the Hebrew text the verb has no expressed subject (although the \u201cIsraelites\u201d is certainly intended), and so it can be rendered as a passive.
tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion \u2013 \u201cI have decided to give.\u201d"}, {"pk": 2829022, "translation": "NET", "book": 4, "chapter": 18, "verse": 25, "text": "The LORD spoke to Moses:"}, {"pk": 2829023, "translation": "NET", "book": 4, "chapter": 18, "verse": 26, "text": "\u201cYou are to speak to the Levites, and you must tell them, \u2018When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up from it as a raised offering to the LORD a tenth of the tithe.", "comment": "tn The verb in this clause is the Hiphil perfect with a vav (\u05d5) consecutive; it has the same force as an imperfect of instruction: \u201cwhen\u2026then you are to offer up.\u201d"}, {"pk": 2829024, "translation": "NET", "book": 4, "chapter": 18, "verse": 27, "text": "And your raised offering will be credited to you as though it were grain from the threshing floor or as new wine from the winepress.", "comment": "tn The verb is \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1 (khashav, \u201cto reckon; to count; to think\u201d); it is the same verb used for \u201ccrediting\u201d Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.
tn Heb \u201cfullness,\u201d meaning the fullness of the harvest, i.e., a full harvest."}, {"pk": 2829025, "translation": "NET", "book": 4, "chapter": 18, "verse": 28, "text": "Thus you are to offer up a raised offering to the LORD of all your tithes which you receive from the Israelites; and you must give the LORD\u2019s raised offering from it to Aaron the priest."}, {"pk": 2829026, "translation": "NET", "book": 4, "chapter": 18, "verse": 29, "text": "From all your gifts you must offer up every raised offering due the LORD, from all the best of it, and the holiest part of it.\u2019", "comment": "tn The construction is \u201cevery raised offering of the Lord\u201d; the genitive here is probably to be taken as a genitive of worth \u2013 the offering that is due the Lord.
tn Or \u201cits hallowed thing.\u201d"}, {"pk": 2829027, "translation": "NET", "book": 4, "chapter": 18, "verse": 30, "text": "\u201cTherefore you will say to them, \u2018When you offer up the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress.", "comment": "tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.
tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause."}, {"pk": 2829028, "translation": "NET", "book": 4, "chapter": 18, "verse": 31, "text": "And you may eat it in any place, you and your household, because it is your wages for your service in the tent of meeting.", "comment": "tn The verb is the perfect tense with vav (\u05d5) consecutive; it functions as the equivalent of the imperfect of permission."}, {"pk": 2829029, "translation": "NET", "book": 4, "chapter": 18, "verse": 32, "text": "And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.\u2019\u201d", "comment": "tn The final clause could also be rendered \u201cin order that you do not die.\u201d The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253)."}, {"pk": 2829030, "translation": "NET", "book": 4, "chapter": 19, "verse": 1, "text": "The LORD spoke to Moses and Aaron:", "comment": "sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1\u201310), and the purification from uncleanness (vv. 11\u201322). For further study see J. Milgrom, \u201cThe Paradox of the Red Cow (Num 19),\u201d VT 31 (1981): 62-72."}, {"pk": 2829031, "translation": "NET", "book": 4, "chapter": 19, "verse": 2, "text": "\u201cThis is the ordinance of the law which the LORD has commanded: \u2018Instruct the Israelites to bring you a red heifer without blemish, which has no defect and has never carried a yoke.", "comment": "tn The line literally reads, \u201cspeak to the Israelites that [and] they bring [will bring].\u201d The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction \u2013 speak to them that they bring, or tell them to bring.
tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, \u201cThe Paradox of the Red Cow (Num 19),\u201d VT 31 (1981): 62-72.
sn Some modern commentators prefer \u201ccow\u201d to \u201cheifer,\u201d thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so \u201cheifer\u201d is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.
tn Heb \u201cwherein there is no defect.\u201d
tn Heb \u201cspeak to.\u201d"}, {"pk": 2829032, "translation": "NET", "book": 4, "chapter": 19, "verse": 3, "text": "You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him.", "comment": "tc The clause is a little ambiguous. It reads \u201cand he shall slaughter it before him.\u201d It sounds as if someone else will kill the heifer in the priest\u2019s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for \u201cbefore him.\u201d The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading."}, {"pk": 2829033, "translation": "NET", "book": 4, "chapter": 19, "verse": 4, "text": "Eleazar the priest is to take some of its blood with his finger, and sprinkle some of the blood seven times directly in front of the tent of meeting.", "comment": "tn The verb is the perfect tense with vav (\u05d5) consecutive; it functions here as the equivalent of the imperfect of instruction.
sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification."}, {"pk": 2829034, "translation": "NET", "book": 4, "chapter": 19, "verse": 5, "text": "Then the heifer must be burned in his sight \u2014 its skin, its flesh, its blood, and its offal is to be burned.", "comment": "tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.
tn Again, the verb has no expressed subject, and so is given a passive translation."}, {"pk": 2829035, "translation": "NET", "book": 4, "chapter": 19, "verse": 6, "text": "And the priest must take cedar wood, hyssop, and scarlet wool and throw them into the midst of the fire where the heifer is burning.", "comment": "sn In addition to the general references, see R. K. Harrison, \u201cThe Biblical Problem of Hyssop,\u201d EvQ 26 (1954): 218-24.
sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256)."}, {"pk": 2829036, "translation": "NET", "book": 4, "chapter": 19, "verse": 7, "text": "Then the priest must wash his clothes and bathe himself in water, and afterward he may come into the camp, but the priest will be ceremonially unclean until evening.", "comment": "tn The sequence continues with the perfect tense and vav (\u05d5) consecutive.
tn This is the imperfect of permission.
tn Heb \u201chis flesh.\u201d"}, {"pk": 2829037, "translation": "NET", "book": 4, "chapter": 19, "verse": 8, "text": "The one who burns it must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.", "comment": "sn Here the text makes clear that he had at least one assistant."}, {"pk": 2829038, "translation": "NET", "book": 4, "chapter": 19, "verse": 9, "text": "\u201c\u2018Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept for the community of the Israelites for use in the water of purification \u2014 it is a purification for sin.", "comment": "tn Heb \u201cit will be.\u201d
sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.
tn The expression \u05dc\u05b0\u05de\u05b5\u05d9 \u05e0\u05b4\u05d3\u05bc\u05b8\u05d4 (l\u00ffme niddah) is \u201cfor waters of impurity.\u201d The genitive must designate the purpose of the waters \u2013 they are for cases of impurity, and so serve for cleansing or purifying, thus \u201cwater of purification.\u201d The word \u201cimpurity\u201d can also mean \u201cabhorrent\u201d because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72)."}, {"pk": 2829039, "translation": "NET", "book": 4, "chapter": 19, "verse": 10, "text": "The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them."}, {"pk": 2829040, "translation": "NET", "book": 4, "chapter": 19, "verse": 11, "text": "\u201c\u2018Whoever touches the corpse of any person will be ceremonially unclean seven days.", "comment": "tn Heb \u201cthe dead.\u201d
tn The form is the participle with the article functioning as a substantive: \u201cthe one who touches.\u201d
tn The verb is a perfect tense with vav (\u05d5) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective \u201cceremonially\u201d is supplied in the translation as a clarification.
tn The expression is full: \u05dc\u05b0\u05db\u05b8\u05dc\u05be\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d0\u05b8\u05d3\u05b8\u05dd (l\u00ffkhol-nefesh \u2019adam) \u2013 of any life of a man, i.e., of any person."}, {"pk": 2829041, "translation": "NET", "book": 4, "chapter": 19, "verse": 12, "text": "He must purify himself with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean.", "comment": "tn The verb is the Hitpael of \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019), a verb that normally means \u201cto sin.\u201d But the Piel idea in many places is \u201cto cleanse; to purify.\u201d This may be explained as a privative use (\u201cto un-sin\u201d someone, meaning cleanse) or denominative (\u201cmake a sin offering for someone\u201d). It is surely connected to the purification offering, and so a sense of purify is what is wanted here."}, {"pk": 2829042, "translation": "NET", "book": 4, "chapter": 19, "verse": 13, "text": "Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the LORD. And that person must be cut off from Israel, because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.", "comment": "sn It is in passages like this that the view that being \u201ccut off\u201d meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on."}, {"pk": 2829043, "translation": "NET", "book": 4, "chapter": 19, "verse": 14, "text": "\u201c\u2018This is the law: When a man dies in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days.", "comment": "tn The word order gives the classification and then the condition: \u201ca man, when he dies\u2026.\u201d"}, {"pk": 2829044, "translation": "NET", "book": 4, "chapter": 19, "verse": 15, "text": "And every open container that has no covering fastened on it is unclean."}, {"pk": 2829045, "translation": "NET", "book": 4, "chapter": 19, "verse": 16, "text": "And whoever touches the body of someone killed with a sword in the open fields, or the body of someone who died of natural causes, or a human bone, or a grave, will be unclean seven days.", "comment": "tn The expression for \u201cin the open field\u201d is literally \u201cupon the face of the field\u201d (\u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b7\u05e9\u05c2\u05bc\u05b8\u05d3\u05b6\u05d4, \u2019al p\u00ffne hassadeh). This ruling is in contrast now to what was contacted in the tent.
tn Heb \u201ca dead body\u201d; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.
sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus."}, {"pk": 2829046, "translation": "NET", "book": 4, "chapter": 19, "verse": 17, "text": "\u201c\u2018For a ceremonially unclean person you must take some of the ashes of the heifer burnt for purification from sin and pour fresh running water over them in a vessel.", "comment": "tn Here too the verb is the perfect tense with vav (\u05d5) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb \u05e0\u05b8\u05ea\u05b7\u05df (natan) in the sense of \u201cpour,\u201d see S. C. Reif, \u201cA Note on a Neglected Connotation of ntn,\u201d VT 20 (1970): 114-16.
tn The verb is the perfect tense, third masculine plural, with a vav (\u05d5) consecutive. The verb may be worded as a passive, \u201cashes must be taken,\u201d but that may be too awkward for this sentence. It may be best to render it with a generic \u201cyou\u201d to fit the instruction of the text.
tn The word \u201cheifer\u201d is not in the Hebrew text, but it is implied.
tn The expression is literally \u201cliving water.\u201d Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water."}, {"pk": 2829047, "translation": "NET", "book": 4, "chapter": 19, "verse": 18, "text": "Then a ceremonially clean person must take hyssop, dip it in the water, and sprinkle it on the tent, on all its furnishings, and on the people who were there, or on the one who touched a bone, or one killed, or one who died, or a grave."}, {"pk": 2829048, "translation": "NET", "book": 4, "chapter": 19, "verse": 19, "text": "And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, and then he must wash his clothes, and bathe in water, and he will be clean in the evening.", "comment": "tn The construction uses a simple Piel of \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019, \u201cto purify\u201d) with a pronominal suffix \u2013 \u201che shall purify him.\u201d Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form."}, {"pk": 2829049, "translation": "NET", "book": 4, "chapter": 19, "verse": 20, "text": "But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the LORD; the water of purification was not sprinkled on him, so he is unclean."}, {"pk": 2829050, "translation": "NET", "book": 4, "chapter": 19, "verse": 21, "text": "\u201c\u2018So this will be a perpetual ordinance for them: The one who sprinkles the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening.", "comment": "sn This gives the indication of the weight of the matter, for \u201cuntil the evening\u201d is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with \u2013 if one were willing to obey the Law.
tn The form has the conjunction with it: \u05d5\u05bc\u05de\u05b7\u05d6\u05bc\u05b5\u05d4 (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated \u201cand this shall be\u2026that the one who sprinkles.\u201d"}, {"pk": 2829051, "translation": "NET", "book": 4, "chapter": 19, "verse": 22, "text": "And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.\u2019\u201d"}, {"pk": 2829052, "translation": "NET", "book": 4, "chapter": 20, "verse": 1, "text": "Then the entire community of Israel entered the wilderness of Zin in the first month, and the people stayed in Kadesh. Miriam died and was buried there.", "comment": "sn This chapter is the account of how Moses struck the rock in disobedience to the Lord, and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, \u201cHow Moses Failed God,\u201d JBL 76 (1957): 50-52; J. Gray, \u201cThe Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,\u201d VT 4 (1954): 148-54; T. W. Mann, \u201cTheological Reflections on the Denial of Moses,\u201d JBL 98 (1979): 481-94; and J. R. Porter, \u201cThe Role of Kadesh-Barnea in the Narrative of the Exodus,\u201d JTS 44 (1943): 130-43.
tn The Hebrew text stresses this idea by use of apposition: \u201cthe Israelites entered, the entire community, the wilderness.\u201d
sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.
sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.
sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning."}, {"pk": 2829053, "translation": "NET", "book": 4, "chapter": 20, "verse": 2, "text": "And there was no water for the community, and so they gathered themselves together against Moses and Aaron."}, {"pk": 2829054, "translation": "NET", "book": 4, "chapter": 20, "verse": 3, "text": "The people contended with Moses, saying, \u201cIf only we had died when our brothers died before the LORD!", "comment": "tn The particle \u05dc\u05d5\u05bc (lu) indicates the optative nuance of the line \u2013 the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness.
tn Heb \u201cand they said, saying.\u201d
tn The verb is \u05e8\u05b4\u05d9\u05d1 (riv); it is often used in the Bible for a legal complaint, a law suit, at least in form. But it can also describe a quarrel, or strife, like that between Abram\u2019s men and Lot\u2019s men in Genesis 13. It will be the main verb behind the commemorative name Meribah, the place where the people strove with God. It is a far more serious thing than grumbling \u2013 it is directed, intentional, and well-argued. For further discussion, see J. Limburg, \u201cThe Root \u2018rib\u2019 and the Prophetic Lawsuit Speeches,\u201d JBL 88 (1969): 291-304."}, {"pk": 2829055, "translation": "NET", "book": 4, "chapter": 20, "verse": 4, "text": "Why have you brought up the LORD\u2019s community into this wilderness? So that we and our cattle should die here?", "comment": "tn Heb \u201cand why\u2026.\u201d The conjunction seems to be recording another thing that the people said in their complaint against Moses.
tn The clause uses the infinitive construct with the lamed (\u05dc) preposition. The clause would be a result clause in this sentence: \u201cWhy have you brought us here\u2026with the result that we will all die?\u201d"}, {"pk": 2829056, "translation": "NET", "book": 4, "chapter": 20, "verse": 5, "text": "Why have you brought us up from Egypt only to bring us to this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!\u201d", "comment": "tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.
tn Heb \u201cand why.\u201d"}, {"pk": 2829057, "translation": "NET", "book": 4, "chapter": 20, "verse": 6, "text": "So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the LORD appeared to them."}, {"pk": 2829058, "translation": "NET", "book": 4, "chapter": 20, "verse": 7, "text": "Then the LORD spoke to Moses:"}, {"pk": 2829059, "translation": "NET", "book": 4, "chapter": 20, "verse": 8, "text": "\u201cTake the staff and assemble the community, you and Aaron your brother, and then speak to the rock before their eyes. It will pour forth its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.\u201d", "comment": "tn Heb \u201cgive.\u201d The verb is the perfect tense with vav (\u05d5) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: \u201cspeak\u2026and it will\u2026and so you will\u2026.\u201d
tn The verb is the Piel perfect with vav (\u05d5) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses."}, {"pk": 2829060, "translation": "NET", "book": 4, "chapter": 20, "verse": 9, "text": "So Moses took the staff from before the LORD, just as he commanded him."}, {"pk": 2829061, "translation": "NET", "book": 4, "chapter": 20, "verse": 10, "text": "Then Moses and Aaron gathered the community together in front of the rock, and he said to them, \u201cListen, you rebels, must we bring water out of this rock for you?\u201d", "comment": "tn The word is \u05d4\u05b7\u05de\u05bc\u05b9\u05e8\u05b4\u05d9\u05dd (hammorim, \u201cthe rebels\u201d), but here as a vocative: \u201cyou rebels.\u201d It was a harsh address, although well-earned.
tn The word order and the emphasis of the tense are important to this passage. The word order is \u201cfrom this rock must we bring out to you water?\u201d The emphasis is clearly on \u201cfrom this rock!\u201d The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory \u2013 \u201cmust we do this?\u201d"}, {"pk": 2829062, "translation": "NET", "book": 4, "chapter": 20, "verse": 11, "text": "Then Moses raised his hand, and struck the rock twice with his staff. And water came out abundantly. So the community drank, and their beasts drank too."}, {"pk": 2829063, "translation": "NET", "book": 4, "chapter": 20, "verse": 12, "text": "Then the LORD spoke to Moses and Aaron, \u201cBecause you did not trust me enough to show me as holy before the Israelites, therefore you will not bring this community into the land I have given them.\u201d", "comment": "sn Using the basic meaning of the word \u05e7\u05b8\u05d3\u05b7\u05e9\u05c1 (qadash, \u201cto be separate, distinct, set apart\u201d), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile \u2013 very human. The leader has to be aware of what image he is conveying to the people.
tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience \u2013 disobedience.
tn Heb \u201cin the eyes of.\u201d
tn Or \u201cto sanctify me.\u201dsn The verb is the main word for \u201cbelieve, trust.\u201d It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with."}, {"pk": 2829064, "translation": "NET", "book": 4, "chapter": 20, "verse": 13, "text": "These are the waters of Meribah, because the Israelites contended with the LORD, and his holiness was maintained among them.", "comment": "tn The form is unusual \u2013 it is the Niphal preterite, and not the normal use of the Piel/Pual stem for \u201csanctify/sanctified.\u201d The basic idea of \u201che was holy\u201d has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh."}, {"pk": 2829065, "translation": "NET", "book": 4, "chapter": 20, "verse": 14, "text": "Moses sent messengers from Kadesh to the king of Edom: \u201cThus says your brother Israel: \u2018You know all the hardships we have experienced,", "comment": "sn For this particular section, see W. F. Albright, \u201cFrom the Patriarchs to Moses: 2. Moses out of Egypt,\u201d BA 36 (1973): 57-58; J. R. Bartlett, \u201cThe Land of Seir and the Brotherhood of Edom,\u201d JTS 20 (1969): 1-20, and \u201cThe Rise and Fall of the Kingdom of Edom,\u201d PEQ 104 (1972): 22-37, and \u201cThe Brotherhood of Edom,\u201d JSOT 4 (1977): 2-7.
tn Heb \u201cfound.\u201d
sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.
tn Heb \u201cAnd Moses sent.\u201d"}, {"pk": 2829066, "translation": "NET", "book": 4, "chapter": 20, "verse": 15, "text": "how our ancestors went down into Egypt, and we lived in Egypt a long time, and the Egyptians treated us and our ancestors badly.", "comment": "tn The verb \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019) means \u201cto act or do evil.\u201d Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means \u201cto treat wickedly.\u201d
tn Heb \u201cmany days.\u201d"}, {"pk": 2829067, "translation": "NET", "book": 4, "chapter": 20, "verse": 16, "text": "So when we cried to the LORD, he heard our voice and sent a messenger, and has brought us up out of Egypt. Now we are here in Kadesh, a town on the edge of your country.", "comment": "tn Heb \u201cyour border.\u201d
tn The Hebrew text uses \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) to emphasize the \u201chere and now\u201d aspect of the report to Edom.
tn The word could be rendered \u201cangel\u201d or \u201cmessenger.\u201d Some ambiguity may be intended in this report."}, {"pk": 2829068, "translation": "NET", "book": 4, "chapter": 20, "verse": 17, "text": "Please let us pass through your country. We will not pass through the fields or through the vineyards, nor will we drink water from any well. We will go by the King\u2019s Highway; we will not turn to the right or the left until we have passed through your region.\u2019\u201d", "comment": "tn Heb \u201cborders.\u201d
tn The request is expressed by the use of the cohortative, \u201clet us pass through.\u201d It is the proper way to seek permission.
sn This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, \u201cObservations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,\u201d JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35\u201336)."}, {"pk": 2829069, "translation": "NET", "book": 4, "chapter": 20, "verse": 18, "text": "But Edom said to him, \u201cYou will not pass through me, or I will come out against you with the sword.\u201d", "comment": "tn The imperfect tense here has the nuance of prohibition.
tn Heb \u201cto meet.\u201d"}, {"pk": 2829070, "translation": "NET", "book": 4, "chapter": 20, "verse": 19, "text": "Then the Israelites said to him, \u201cWe will go along the highway, and if we or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.\u201d", "comment": "tn The Hebrew text uses singular pronouns, \u201cI\u201d and \u201cmy,\u201d but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered \u201cwe.\u201d"}, {"pk": 2829071, "translation": "NET", "book": 4, "chapter": 20, "verse": 20, "text": "But he said, \u201cYou may not pass through.\u201d Then Edom came out against them with a large and powerful force.", "comment": "tn Heb \u201cwith many [heavy] people and with a strong hand.\u201d The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites.
tn Heb \u201cto meet him.\u201d"}, {"pk": 2829072, "translation": "NET", "book": 4, "chapter": 20, "verse": 21, "text": "So Edom refused to give Israel passage through his border; therefore Israel turned away from him."}, {"pk": 2829073, "translation": "NET", "book": 4, "chapter": 20, "verse": 22, "text": "So the entire company of Israelites traveled from Kadesh and came to Mount Hor.", "comment": "tn Again the passage uses apposition: \u201cthe Israelites, the whole community.\u201d
sn The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6)."}, {"pk": 2829074, "translation": "NET", "book": 4, "chapter": 20, "verse": 23, "text": "And the LORD spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom. He said:"}, {"pk": 2829075, "translation": "NET", "book": 4, "chapter": 20, "verse": 24, "text": "\u201cAaron will be gathered to his ancestors, for he will not enter into the land I have given to the Israelites because both of you rebelled against my word at the waters of Meribah.", "comment": "sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.
tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.
tn Heb \u201cmouth.\u201d"}, {"pk": 2829076, "translation": "NET", "book": 4, "chapter": 20, "verse": 25, "text": "Take Aaron and Eleazar his son, and bring them up on Mount Hor."}, {"pk": 2829077, "translation": "NET", "book": 4, "chapter": 20, "verse": 26, "text": "Remove Aaron\u2019s priestly garments and put them on Eleazar his son, and Aaron will be gathered to his ancestors and will die there.\u201d", "comment": "tn The word \u201cpriestly\u201d is supplied in the translation for clarity.
tn Heb \u201cwill be gathered\u201d; this is a truncated form of the usual expression \u201cgathered to his ancestors,\u201d found in v. 24. The phrase \u201cto his ancestors\u201d is supplied in the translation here."}, {"pk": 2829078, "translation": "NET", "book": 4, "chapter": 20, "verse": 27, "text": "So Moses did as the LORD commanded; and they went up Mount Hor in the sight of the whole community.", "comment": "tn Heb \u201ceyes.\u201d"}, {"pk": 2829079, "translation": "NET", "book": 4, "chapter": 20, "verse": 28, "text": "And Moses removed Aaron\u2019s garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain."}, {"pk": 2829080, "translation": "NET", "book": 4, "chapter": 20, "verse": 29, "text": "When all the community saw that Aaron was dead, the whole house of Israel mourned for Aaron thirty days."}, {"pk": 2829081, "translation": "NET", "book": 4, "chapter": 21, "verse": 1, "text": "When the Canaanite king of Arad who lived in the Negev heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.", "comment": "sn This chapter has several events in it: the victory over Arad (vv. 1\u20133), the plague of serpents (vv. 4\u20139), the approach to Moab (vv. 10\u201320), and the victory over Sihon and Og (vv. 21\u201335). For information, see D. M. Gunn, \u201cThe \u2018Battle Report\u2019: Oral or Scribal Convention.\u201d JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.
sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).
tn Or \u201cthe south\u201d; \u201cNegev\u201d has become a technical name for the southern desert region and is still in use in modern times."}, {"pk": 2829082, "translation": "NET", "book": 4, "chapter": 21, "verse": 2, "text": "So Israel made a vow to the LORD and said, \u201cIf you will indeed deliver this people into our hand, then we will utterly destroy their cities.\u201d", "comment": "tn The Hebrew text has the infinitive absolute and the imperfect tense of \u05e0\u05b8\u05ea\u05b7\u05df (natan) to stress the point \u2013 if you will surely/indeed give.\u201d
tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God\u2019s help to defeat Arad.
tn Heb \u201cmy.\u201d
tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for \u201cutterly destroy\u201d \u2013 \u05d7\u05b8\u05e8\u05b7\u05dd (kharam). Whatever was put to this \u201cban\u201d or \u201cdevotion\u201d belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God\u2019s program."}, {"pk": 2829083, "translation": "NET", "book": 4, "chapter": 21, "verse": 3, "text": "The LORD listened to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their cities. So the name of the place was called Hormah.", "comment": "tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name \u201cHormah\u201d is etymologically connected to the verb \u201cutterly destroy,\u201d forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).
tc Smr, Greek, and Syriac add \u201cinto his hand.\u201d"}, {"pk": 2829084, "translation": "NET", "book": 4, "chapter": 21, "verse": 4, "text": "Then they traveled from Mount Hor by the road to the Red Sea, to go around the land of Edom, but the people became impatient along the way.", "comment": "tn Heb \u201cthe soul of the people,\u201d expressing the innermost being of the people as they became frustrated.
tn The \u201cRed Sea\u201d is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea."}, {"pk": 2829085, "translation": "NET", "book": 4, "chapter": 21, "verse": 5, "text": "And the people spoke against God and against Moses, \u201cWhy have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we detest this worthless food.\u201d", "comment": "tn The Israelites\u2019 opinion about the manna was clear enough \u2013 \u201cworthless.\u201d The word used is \u05e7\u05b0\u05dc\u05b9\u05e7\u05b5\u05dc (q\u00ffloqel, \u201cgood for nothing, worthless, miserable\u201d).
tn Heb \u201cour souls.\u201d"}, {"pk": 2829086, "translation": "NET", "book": 4, "chapter": 21, "verse": 6, "text": "So the LORD sent poisonous snakes among the people, and they bit the people; many people of Israel died.", "comment": "tn Heb \u201cfiery.\u201d
tn The designation of the serpents/ snakes is \u05e0\u05b0\u05d7\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (n\u00ffkhashim), which is similar to the word for \u201cbronze\u201d (\u05e0\u05b0\u05d7\u05b9\u05e9\u05c1\u05b6\u05ea, n\u00ffkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder."}, {"pk": 2829087, "translation": "NET", "book": 4, "chapter": 21, "verse": 7, "text": "Then the people came to Moses and said, \u201cWe have sinned, for we have spoken against the LORD and against you. Pray to the LORD that he would take away the snakes from us.\u201d So Moses prayed for the people.", "comment": "tn The verb is the Hiphil jussive with a vav (\u05d5) consecutive from the verb \u05e1\u05d5\u05bc\u05e8 (sur); after the imperative this form may be subordinated to become a purpose clause."}, {"pk": 2829088, "translation": "NET", "book": 4, "chapter": 21, "verse": 8, "text": "The LORD said to Moses, \u201cMake a poisonous snake and set it on a pole. When anyone who is bitten looks at it, he will live.\u201d", "comment": "tn The word order is slightly different in Hebrew: \u201cand it shall be anyone who is bitten when he looks at it he shall live.\u201d"}, {"pk": 2829089, "translation": "NET", "book": 4, "chapter": 21, "verse": 9, "text": "So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived.", "comment": "sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people \u2013 if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, \u201cFlying Serpents,\u201d TynBul 23 (1972): 108-10; and K. R. Joines, \u201cThe Bronze Serpent in the Israelite Cult,\u201d JBL 87 (1968): 245-56."}, {"pk": 2829090, "translation": "NET", "book": 4, "chapter": 21, "verse": 10, "text": "The Israelites traveled on and camped in Oboth.", "comment": "sn See further D. L. Christensen, \u201cNumbers 21:14\u201315 and the Book of the Wars of Yahweh,\u201d CBQ 36 (1974): 359-60; G. W. Coats, \u201cThe Wilderness Itinerary,\u201d CBQ 34 (1972): 135-52; G. I. Davies, \u201cThe Wilderness Itinerary,\u201d TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, \u201cThe Hebrew Conquest of Palestine,\u201d BA 25 (1962): 66-87."}, {"pk": 2829091, "translation": "NET", "book": 4, "chapter": 21, "verse": 11, "text": "Then they traveled on from Oboth and camped at Iye Abarim, in the wilderness that is before Moab, on the eastern side.", "comment": "tn Heb \u201cthe rising of the sun.\u201d
sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called \u2018Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament."}, {"pk": 2829092, "translation": "NET", "book": 4, "chapter": 21, "verse": 12, "text": "From there they moved on and camped in the valley of Zered."}, {"pk": 2829093, "translation": "NET", "book": 4, "chapter": 21, "verse": 13, "text": "From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites.", "comment": "tn Or \u201cborder.\u201d"}, {"pk": 2829094, "translation": "NET", "book": 4, "chapter": 21, "verse": 14, "text": "This is why it is said in the Book of the Wars of the LORD, \u201cWaheb in Suphah and the wadis, the Arnon", "comment": "tc The ancient versions show a wide variation here: Smr has \u201cWaheb on the Sea of Reeds,\u201d the Greek version has \u201che has set Zoob on fire and the torrents of Arnon.\u201d Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like \u201cthe Israelites marched through.\u201d The KJV, following the Vulgate, made the first word a verb and read the second as \u201cRed Sea\u201d \u2013 \u201cwhat he did in the Red Sea.\u201d But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from \u05d0\u05b6\u05ea \u05d5\u05b8\u05d4\u05b5\u05d1 (\u2019et vahev) to \u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (\u2019attah yehvah, \u201cthe Lord came\u201d). But this is subjective. See his article \u201cNum 21:14\u201315 and the Book of the Wars of Yahweh,\u201d CBQ 36 (1974): 359-60."}, {"pk": 2829095, "translation": "NET", "book": 4, "chapter": 21, "verse": 15, "text": "and the slope of the valleys that extends to the dwelling of Ar, and falls off at the border of Moab.\u201d", "comment": "sn The place is unknown; it is apparently an important city in the region.
tc There are many variations in this text, but the MT reading of something like \u201cthe descent of the torrents/valleys\u201d is preferable, since it is describing the topography."}, {"pk": 2829096, "translation": "NET", "book": 4, "chapter": 21, "verse": 16, "text": "And from there they traveled to Beer; that is the well where the LORD spoke to Moses, \u201cGather the people and I will give them water.\u201d", "comment": "tn The words \u201cthey traveled\u201d are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.
sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed."}, {"pk": 2829097, "translation": "NET", "book": 4, "chapter": 21, "verse": 17, "text": "Then Israel sang this song: \u201cSpring up, O well, sing to it!", "comment": "tn After the adverb \u201cthen\u201d the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, \u201cArchaic Forms in Early Hebrew Poetry,\u201d ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient."}, {"pk": 2829098, "translation": "NET", "book": 4, "chapter": 21, "verse": 18, "text": "The well which the princes dug, which the leaders of the people opened with their scepters and their staffs.\u201d And from the wilderness they traveled to Mattanah;", "comment": "sn The brief song is supposed to be an old workers\u2019 song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom."}, {"pk": 2829099, "translation": "NET", "book": 4, "chapter": 21, "verse": 19, "text": "and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;"}, {"pk": 2829100, "translation": "NET", "book": 4, "chapter": 21, "verse": 20, "text": "and from Bamoth to the valley that is in the country of Moab, near the top of Pisgah, which overlooks the wilderness.", "comment": "tn Or perhaps as a place name, \u201cJeshimon.\u201d"}, {"pk": 2829101, "translation": "NET", "book": 4, "chapter": 21, "verse": 21, "text": "Then Israel sent messengers to King Sihon of the Amorites, saying,", "comment": "tc Smr and the LXX have \u201cwords of peace.\u201d
sn For this section, see further J. R. Bartlett, \u201cSihon and Og of the Amorites,\u201d VT 20 (1970): 257-77, and \u201cThe Moabites and the Edomites,\u201d Peoples of Old Testament Times, 229-58; S. H. Horn, \u201cThe Excavations at Tell Hesban, 1973,\u201d ADAJ 18 (1973): 87-88."}, {"pk": 2829102, "translation": "NET", "book": 4, "chapter": 21, "verse": 22, "text": "\u201cLet us pass through your land; we will not turn aside into the fields or into the vineyards, nor will we drink water from any well, but we will go along the King\u2019s Highway until we pass your borders.\u201d", "comment": "tc Smr has \u201cby the King\u2019s way I will go. I will not turn aside to the right or the left.\u201d
tn The Hebrew text uses the singular in these verses to match the reference to \u201cIsrael.\u201d"}, {"pk": 2829103, "translation": "NET", "book": 4, "chapter": 21, "verse": 23, "text": "But Sihon did not permit Israel to pass through his border; he gathered all his forces together and went out against Israel into the wilderness. When he came to Jahaz, he fought against Israel.", "comment": "tn The clause begins with a preterite with vav (\u05d5) consecutive, but may be subordinated to the next preterite as a temporal clause.
tn Heb \u201cpeople.\u201d
tn Heb \u201cSihon.\u201d"}, {"pk": 2829104, "translation": "NET", "book": 4, "chapter": 21, "verse": 24, "text": "But the Israelites defeated him in battle and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.", "comment": "tn The Hebrew text has \u201cIsrael,\u201d but the verb is plural.
tn Heb \u201cwith the edge of the sword.\u201d"}, {"pk": 2829105, "translation": "NET", "book": 4, "chapter": 21, "verse": 25, "text": "So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages.", "comment": "tn Heb \u201cits daughters.\u201d"}, {"pk": 2829106, "translation": "NET", "book": 4, "chapter": 21, "verse": 26, "text": "For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, as far as the Arnon.", "comment": "sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose \u2013 conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads \u2013 \u201cthose that live by the sword will die by the sword.\u201d Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment."}, {"pk": 2829107, "translation": "NET", "book": 4, "chapter": 21, "verse": 27, "text": "That is why those who speak in proverbs say, \u201cCome to Heshbon, let it be built. Let the city of Sihon be established!", "comment": "tn Meaning, \u201crebuilt and restored.\u201d
sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, \u201cThe Song of Heshbon and David\u2019s Nir,\u201d HTR 61 (1968): 301."}, {"pk": 2829108, "translation": "NET", "book": 4, "chapter": 21, "verse": 28, "text": "For fire went out from Heshbon, a flame from the city of Sihon. It has consumed Ar of Moab and the lords of the high places of Arnon.", "comment": "tc Some scholars emend to \u05d1\u05bc\u05b8\u05dc\u05b0\u05e2\u05b8\u05d4 (bal\u2019ah), reading \u201cand devoured,\u201d instead of \u05d1\u05bc\u05b7\u05e2\u05b2\u05dc\u05b5\u05d9 (ba\u2019aley, \u201cits lords\u201d); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands."}, {"pk": 2829109, "translation": "NET", "book": 4, "chapter": 21, "verse": 29, "text": "Woe to you, Moab. You are ruined, O people of Chemosh! He has made his sons fugitives, and his daughters the prisoners of King Sihon of the Amorites.", "comment": "sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people."}, {"pk": 2829110, "translation": "NET", "book": 4, "chapter": 21, "verse": 30, "text": "We have overpowered them; Heshbon has perished as far as Dibon. We have shattered them as far as Nophah, which reaches to Medeba.\u201d", "comment": "tc The relative pronoun \u201cwhich\u201d (\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8, \u2019asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter \u05e8 (resh) of \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8. Smr and the LXX have \u201cfire\u201d (\u05d0\u05b5\u05e9\u05c1, \u2019esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to \u05e9\u05c1\u05b9\u05d0\u05b8\u05d4 (sho\u2019ah, \u201cdevastation\u201d).
tc The first verb is difficult. MT has \u201cwe shot at them.\u201d The Greek has \u201ctheir posterity perished\u201d (see GKC 218 \u00a776.f)."}, {"pk": 2829111, "translation": "NET", "book": 4, "chapter": 21, "verse": 31, "text": "So the Israelites lived in the land of the Amorites.", "comment": "tn Heb \u201cIsrael.\u201d"}, {"pk": 2829112, "translation": "NET", "book": 4, "chapter": 21, "verse": 32, "text": "Moses sent spies to reconnoiter Jaazer, and they captured its villages and dispossessed the Amorites who were there.", "comment": "tn Heb \u201cdaughters.\u201d
tn Heb \u201cMoses sent to spy out.\u201d"}, {"pk": 2829113, "translation": "NET", "book": 4, "chapter": 21, "verse": 33, "text": "Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces marched out against them to do battle at Edrei.", "comment": "tn Heb \u201cpeople.\u201d"}, {"pk": 2829114, "translation": "NET", "book": 4, "chapter": 21, "verse": 34, "text": "And the LORD said to Moses, \u201cDo not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon."}, {"pk": 2829115, "translation": "NET", "book": 4, "chapter": 21, "verse": 35, "text": "So they defeated Og, his sons, and all his people, until there were no survivors, and they possessed his land.", "comment": "tn Heb \u201chim\u201d; the referent (Og) has been specified in the translation for clarity.
tn Heb \u201cno remnant.\u201d"}, {"pk": 2829116, "translation": "NET", "book": 4, "chapter": 22, "verse": 1, "text": "The Israelites traveled on and camped in the plains of Moab on the side of the Jordan River across from Jericho.", "comment": "tn The verse begins with the vav (\u05d5) consecutive.
sn The fifth section of the book (22:1\u201333:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of \u201cCurse\u201d in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, \u201cBalaam, Sinner or Saint?\u201d BR 18 (1973): 21-29; P. C. Craigie, \u201cThe Conquest and Early Hebrew Poetry,\u201d TynBul 20 (1969): 76-94; I. Parker, \u201cThe Way of God and the Way of Balaam,\u201d ExpTim 17 (1905): 45; and J. A. Wharton, \u201cThe Command to Bless: An Exposition of Numbers 22:41\u201323:25,\u201d Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1\u201314), the second invitation extended (vv. 15\u201321), God opposes Balaam (vv. 22\u201335), and Balaam meets Balak (vv. 36\u201341).
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2829117, "translation": "NET", "book": 4, "chapter": 22, "verse": 2, "text": "Balak son of Zippor saw all that the Israelites had done to the Amorites."}, {"pk": 2829118, "translation": "NET", "book": 4, "chapter": 22, "verse": 3, "text": "And the Moabites were greatly afraid of the people, because they were so numerous. The Moabites were sick with fear because of the Israelites."}, {"pk": 2829119, "translation": "NET", "book": 4, "chapter": 22, "verse": 4, "text": "So the Moabites said to the elders of Midian, \u201cNow this mass of people will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time.", "comment": "tn The word is simply \u201ccompany,\u201d but in the context he must mean a vast company \u2013 a horde of people."}, {"pk": 2829120, "translation": "NET", "book": 4, "chapter": 22, "verse": 5, "text": "And he sent messengers to Balaam son of Beor at Pethor, which is by the Euphrates River in the land of Amaw, to summon him, saying, \u201cLook, a nation has come out of Egypt. They cover the face of the earth, and they are settling next to me.", "comment": "tn Heb \u201ceye.\u201d So also in v. 11.
tn Heb \u201cby the river\u201d; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).
sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, \u201cProphecy in the Mari Letters,\u201d BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.
tn Heb \u201cin the land of Amaw\u201d (cf. NAB, NRSV, TEV); traditionally \u201cin the land of the sons of his people.\u201d The LXX has \u201cby the river of the land.\u201d"}, {"pk": 2829121, "translation": "NET", "book": 4, "chapter": 22, "verse": 6, "text": "So now, please come and curse this nation for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them and drive them out of the land. For I know that whoever you bless is blessed, and whoever you curse is cursed.\u201d", "comment": "tn The verb is the Piel imperfect of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (barakh), with the nuance of possibility: \u201cwhomever you may bless.\u201d The Pual participle \u05de\u05b0\u05d1\u05b9\u05e8\u05b8\u05da\u05b0 (m\u00ffvorakh) serves as the predicate.
tn The two lines before this verse begin with the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.
tn Heb \u201cpeople.\u201d So also in vv. 10, 17, 41.
tn The construction uses the imperfect tense \u05d0\u05d5\u05bc\u05db\u05b7\u05dc (\u2019ukhal, \u201cI will be able\u201d) followed by the imperfect tense \u05e0\u05b7\u05db\u05bc\u05b6\u05d4 (nakkeh, \u201cwe will smite/attack/defeat\u201d). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle."}, {"pk": 2829122, "translation": "NET", "book": 4, "chapter": 22, "verse": 7, "text": "So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported to him the words of Balak.", "comment": "tn Heb \u201cspoke.\u201d"}, {"pk": 2829123, "translation": "NET", "book": 4, "chapter": 22, "verse": 8, "text": "He replied to them, \u201cStay here tonight, and I will bring back to you whatever word the LORD may speak to me.\u201d So the princes of Moab stayed with Balaam.", "comment": "tn The verb \u05dc\u05b4\u05d9\u05df (lin) means \u201cto lodge, spend the night.\u201d The related noun is \u201ca lodge\u201d \u2013 a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the Lord; he testifies to this effect in 22:18."}, {"pk": 2829124, "translation": "NET", "book": 4, "chapter": 22, "verse": 9, "text": "And God came to Balaam and said, \u201cWho are these men with you?\u201d"}, {"pk": 2829125, "translation": "NET", "book": 4, "chapter": 22, "verse": 10, "text": "Balaam said to God, \u201cBalak son of Zippor, king of Moab, has sent a message to me, saying,"}, {"pk": 2829126, "translation": "NET", "book": 4, "chapter": 22, "verse": 11, "text": "\u201cLook, a nation has come out of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them and drive them out.\u201d", "comment": "tn In this passage the text differs slightly; here it is \u201cthe nation that comes out,\u201d using the article on the noun, and the active participle in the attributive adjective usage.
tn The verb is the Piel perfect with vav (\u05d5) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.
tn Here the infinitive construct is used to express the object or complement of the verb \u201cto be able\u201d (it answers the question of what he will be able to do)."}, {"pk": 2829127, "translation": "NET", "book": 4, "chapter": 22, "verse": 12, "text": "But God said to Balaam, \u201cYou must not go with them; you must not curse the people, for they are blessed.\u201d", "comment": "tn The word \u05d1\u05bc\u05b8\u05e8\u05d5\u05bc\u05da\u05b0 (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb \u201cto be.\u201d The verb means \u201cenrich,\u201d in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse."}, {"pk": 2829128, "translation": "NET", "book": 4, "chapter": 22, "verse": 13, "text": "So Balaam got up in the morning, and said to the princes of Balak, \u201cGo to your land, for the LORD has refused to permit me to go with you.\u201d", "comment": "tc The LXX adds \u201cto your lord.\u201d
tn The main verb is the Piel perfect, \u201che has refused.\u201d This is followed by two infinitives. The first (\u05dc\u05b0\u05ea\u05b4\u05ea\u05bc\u05b4\u05d9, l\u00fftitti) serves as a complement or direct object of the verb, answering the question of what he refused to do \u2013 \u201cto give me.\u201d The second infinitive (\u05dc\u05b7\u05d4\u05b2\u05dc\u05b9\u05da\u05b0, lahalokh) provides the object for the preceding infinitive: \u201cto grant me to go.\u201d"}, {"pk": 2829129, "translation": "NET", "book": 4, "chapter": 22, "verse": 14, "text": "So the princes of Moab departed and went back to Balak and said, \u201cBalaam refused to come with us.\u201d", "comment": "tn Heb \u201crose up.\u201d"}, {"pk": 2829130, "translation": "NET", "book": 4, "chapter": 22, "verse": 15, "text": "Balak again sent princes, more numerous and more distinguished than the first.", "comment": "tn Heb \u201cthan these.\u201d
tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb \u201cto add\u201d followed by the Qal infinitive \u201cto send.\u201d The infinitive becomes the main verb, and the preterite an adverb: \u201che added to send\u201d means \u201che sent again.\u201d"}, {"pk": 2829131, "translation": "NET", "book": 4, "chapter": 22, "verse": 16, "text": "And they came to Balaam and said to him, \u201cThus says Balak son of Zippor: \u2018Please do not let anything hinder you from coming to me.", "comment": "tn The infinitive construct is the object of the preposition."}, {"pk": 2829132, "translation": "NET", "book": 4, "chapter": 22, "verse": 17, "text": "For I will honor you greatly, and whatever you tell me I will do. So come, put a curse on this nation for me.\u2019\u201d", "comment": "tn The construction uses the Piel infinitive \u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3 (kabbed) to intensify the verb, which is the Piel imperfect/cohortative \u05d0\u05b2\u05db\u05b7\u05d1\u05bc\u05b6\u05d3\u05b0\u05da\u05b8 (\u2019akhabbedkha). The great honor could have been wealth, prestige, or position."}, {"pk": 2829133, "translation": "NET", "book": 4, "chapter": 22, "verse": 18, "text": "Balaam replied to the servants of Balak, \u201cEven if Balak would give me his palace full of silver and gold, I could not transgress the commandment of the LORD my God to do less or more.", "comment": "tn Heb \u201canswered and said.\u201d
sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.
tn Heb \u201cmouth.\u201d"}, {"pk": 2829134, "translation": "NET", "book": 4, "chapter": 22, "verse": 19, "text": "Now therefore, please stay the night here also, that I may know what more the LORD might say to me.\u201d", "comment": "tn This clause is also a verbal hendiadys: \u201cwhat the Lord might add to speak,\u201d meaning, \u201cwhat more the Lord might say.\u201d
tn In this case \u201clodge\u201d is not used, but \u201cremain, reside\u201d (\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc, sh\u00ffvu)."}, {"pk": 2829135, "translation": "NET", "book": 4, "chapter": 22, "verse": 20, "text": "God came to Balaam that night, and said to him, \u201cIf the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.\u201d"}, {"pk": 2829136, "translation": "NET", "book": 4, "chapter": 22, "verse": 21, "text": "So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab."}, {"pk": 2829137, "translation": "NET", "book": 4, "chapter": 22, "verse": 22, "text": "Then God\u2019s anger was kindled because he went, and the angel of the LORD stood in the road to oppose him. Now he was riding on his donkey and his two servants were with him.", "comment": "sn God\u2019s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God\u2019s anger is a response to Balaam\u2019s character in setting out \u2013 which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.
tn The word is \u05e9\u05c2\u05b8\u05d8\u05b8\u05df (satan, \u201cto be an adversary, to oppose\u201d)."}, {"pk": 2829138, "translation": "NET", "book": 4, "chapter": 22, "verse": 23, "text": "And the donkey saw the angel of the LORD standing in the road with his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.", "comment": "tn The word has the conjunction \u201cand\u201d on the noun, indicating this is a disjunctive vav (\u05d5), here serving as a circumstantial clause."}, {"pk": 2829139, "translation": "NET", "book": 4, "chapter": 22, "verse": 24, "text": "Then the angel of the LORD stood in a path among the vineyards, where there was a wall on either side.", "comment": "tn Heb \u201ca wall on this side, and a wall on that side.\u201d
tn The word means a \u201cnarrow place,\u201d having the root meaning \u201cto be deep.\u201d The Greek thought it was in a field in a narrow furrow."}, {"pk": 2829140, "translation": "NET", "book": 4, "chapter": 22, "verse": 25, "text": "And when the donkey saw the angel of the LORD, she pressed herself into the wall, and crushed Balaam\u2019s foot against the wall. So he beat her again.", "comment": "tn Heb \u201che added to beat her,\u201d another verbal hendiadys."}, {"pk": 2829141, "translation": "NET", "book": 4, "chapter": 22, "verse": 26, "text": "Then the angel of the LORD went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left."}, {"pk": 2829142, "translation": "NET", "book": 4, "chapter": 22, "verse": 27, "text": "When the donkey saw the angel of the LORD, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff."}, {"pk": 2829143, "translation": "NET", "book": 4, "chapter": 22, "verse": 28, "text": "Then the LORD opened the mouth of the donkey, and she said to Balaam, \u201cWhat have I done to you that you have beaten me these three times?\u201d"}, {"pk": 2829144, "translation": "NET", "book": 4, "chapter": 22, "verse": 29, "text": "And Balaam said to the donkey, \u201cYou have made me look stupid; I wish there were a sword in my hand, for I would kill you right now.\u201d", "comment": "tn The optative clause is introduced with the particle \u05dc\u05d5\u05bc (lu)."}, {"pk": 2829145, "translation": "NET", "book": 4, "chapter": 22, "verse": 30, "text": "The donkey said to Balaam, \u201cAm not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted to treat you this way?\u201d And he said, \u201cNo.\u201d", "comment": "tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.
tn Heb \u201cto do thus to you.\u201d"}, {"pk": 2829146, "translation": "NET", "book": 4, "chapter": 22, "verse": 31, "text": "Then the LORD opened Balaam\u2019s eyes, and he saw the angel of the LORD standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground.", "comment": "tn The Hishtaphel verb \u05d7\u05b8\u05d5\u05b8\u05d4 (khavah) \u2013 \u05e9\u05c1\u05b8\u05d7\u05b8\u05d4 (shakhah) with metathesis \u2013 has a basic idea of \u201cbow oneself low to the ground,\u201d and perhaps in some cases the idea of \u201ccoil up.\u201d This is the normal posture of prayer and of deep humility in the ancient religious world."}, {"pk": 2829147, "translation": "NET", "book": 4, "chapter": 22, "verse": 32, "text": "The angel of the LORD said to him, \u201cWhy have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing is perverse before me.", "comment": "tn Heb \u201cyour way.\u201d
tn The verb \u05d9\u05b8\u05e8\u05b7\u05d8 (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering \u201cperverse\u201d is still acceptable."}, {"pk": 2829148, "translation": "NET", "book": 4, "chapter": 22, "verse": 33, "text": "The donkey saw me and turned from me these three times. If she had not turned from me, I would have killed you but saved her alive.\u201d", "comment": "tc Many commentators consider \u05d0\u05d5\u05bc\u05dc\u05b7\u05d9 (\u2019ulay, \u201cperhaps\u201d) to be a misspelling in the MT in place of \u05dc\u05d5\u05bc\u05dc\u05b5\u05d9 (luley, \u201cif not\u201d)."}, {"pk": 2829149, "translation": "NET", "book": 4, "chapter": 22, "verse": 34, "text": "Balaam said to the angel of the LORD, \u201cI have sinned, for I did not know that you stood against me in the road. So now, if it is evil in your sight, I will go back home.\u201d", "comment": "sn The reference is to Balaam\u2019s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.
sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is \u201cto miss the mark.\u201d He now knows he took the wrong way, i.e., in coming to curse Israel.
tn The verb is the cohortative from \u201creturn\u201d: I will return [me]."}, {"pk": 2829150, "translation": "NET", "book": 4, "chapter": 22, "verse": 35, "text": "But the angel of the LORD said to Balaam, \u201cGo with the men, but you may only speak the word that I will speak to you.\u201d So Balaam went with the princes of Balak.", "comment": "tn The imperfect tense here can be given the nuance of permission.
tn The Hebrew word order is a little more emphatic than this: \u201cbut only the word which I speak to you, it you shall speak.\u201d"}, {"pk": 2829151, "translation": "NET", "book": 4, "chapter": 22, "verse": 36, "text": "When Balak heard that Balaam was coming, he went out to meet him at a city of Moab which was on the border of the Arnon at the boundary of his territory."}, {"pk": 2829152, "translation": "NET", "book": 4, "chapter": 22, "verse": 37, "text": "Balak said to Balaam, \u201cDid I not send again and again to you to summon you? Why did you not come to me? Am I not able to honor you?\u201d", "comment": "tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh, \u201cto send\u201d). The idea must be more intense than something like, \u201cDid I not certainly send.\u201d Balak is showing frustration with Balaam for refusing him.
sn Balak again refers to his ability to \u201chonor\u201d the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals."}, {"pk": 2829153, "translation": "NET", "book": 4, "chapter": 22, "verse": 38, "text": "Balaam said to Balak, \u201cLook, I have come to you. Now, am I able to speak just anything? I must speak only the word that God puts in my mouth.\u201d", "comment": "tn The verb is \u05d0\u05d5\u05bc\u05db\u05b7\u05dc (\u2019ukhal) in a question \u2013 \u201cam I able?\u201d But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, \u201cCan I really say anything?\u201d
tn The imperfect tense is here taken as an obligatory imperfect.
tn The Piel infinitive construct (without the preposition) serves as the object of the verb \u201cto be able.\u201d The whole question is rhetorical \u2013 he is saying that he will not be able to say anything God does not allow him to say."}, {"pk": 2829154, "translation": "NET", "book": 4, "chapter": 22, "verse": 39, "text": "So Balaam went with Balak, and they came to Kiriath-huzoth."}, {"pk": 2829155, "translation": "NET", "book": 4, "chapter": 22, "verse": 40, "text": "And Balak sacrificed bulls and sheep, and sent some to Balaam, and to the princes who were with him.", "comment": "sn The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave some of the meat to the men and to the seer."}, {"pk": 2829156, "translation": "NET", "book": 4, "chapter": 22, "verse": 41, "text": "Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. From there he saw the extent of the nation.", "comment": "sn The name Bamoth Baal means \u201cthe high places of Baal.\u201d"}, {"pk": 2829157, "translation": "NET", "book": 4, "chapter": 23, "verse": 1, "text": "Balaam said to Balak, \u201cBuild me seven altars here, and prepare for me here seven bulls and seven rams.\u201d", "comment": "sn The first part of Balaam\u2019s activity ends in disaster for Balak \u2013 he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1\u201310), the relocation (vv. 11\u201317), the second prophecy (vv. 18\u201324), and a further location (vv. 25\u201330)."}, {"pk": 2829158, "translation": "NET", "book": 4, "chapter": 23, "verse": 2, "text": "So Balak did just as Balaam had said. Balak and Balaam then offered on each altar a bull and a ram.", "comment": "tn The Hebrew text has \u201con the altar,\u201d but since there were seven of each animal and seven altars, the implication is that this means on each altar."}, {"pk": 2829159, "translation": "NET", "book": 4, "chapter": 23, "verse": 3, "text": "Balaam said to Balak, \u201cStation yourself by your burnt offering, and I will go off; perhaps the LORD will come to meet me, and whatever he reveals to me I will tell you.\u201d Then he went to a deserted height.", "comment": "tn The verb \u05d4\u05b4\u05ea\u05b0\u05d9\u05b7\u05e6\u05bc\u05b5\u05d1 (hityatsev) means \u201cto take a stand, station oneself.\u201d It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.
sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.
tn The verb is the perfect tense with vav (\u05d5) consecutive. This clause is dependent on the clause that precedes it.
tn Heb \u201cand the word of what he shows me.\u201d The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation."}, {"pk": 2829160, "translation": "NET", "book": 4, "chapter": 23, "verse": 4, "text": "Then God met Balaam, who said to him, \u201cI have prepared seven altars, and I have offered on each altar a bull and a ram.\u201d", "comment": "tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa."}, {"pk": 2829161, "translation": "NET", "book": 4, "chapter": 23, "verse": 5, "text": "Then the LORD put a message in Balaam\u2019s mouth and said, \u201cReturn to Balak, and speak what I tell you.\u201d", "comment": "tn Heb \u201cword.\u201d
tn Heb \u201cand thus you shall speak.\u201d"}, {"pk": 2829162, "translation": "NET", "book": 4, "chapter": 23, "verse": 6, "text": "So he returned to him, and he was still standing by his burnt offering, he and all the princes of Moab.", "comment": "tn The Hebrew text draws the vividness of the scene with the deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) \u2013 Balaam returned, and there he was, standing there."}, {"pk": 2829163, "translation": "NET", "book": 4, "chapter": 23, "verse": 7, "text": "Then Balaam uttered his oracle, saying, \u201cBalak, the king of Moab, brought me from Aram, out of the mountains of the east, saying, \u2018Come, pronounce a curse on Jacob for me; come, denounce Israel.\u2019", "comment": "tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (\u05d5). Such forms do occur, especially in the ancient poetic passages.
sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.
tn Heb \u201ctook up.\u201d
tn Heb \u201che\u201d; the referent (Balaam) has been specified in the translation for clarity."}, {"pk": 2829164, "translation": "NET", "book": 4, "chapter": 23, "verse": 8, "text": "How can I curse one whom God has not cursed, or how can I denounce one whom the LORD has not denounced?", "comment": "tn The imperfect tense should here be classified as a potential imperfect.
tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them."}, {"pk": 2829165, "translation": "NET", "book": 4, "chapter": 23, "verse": 9, "text": "For from the top of the rocks I see them; from the hills I watch them. Indeed, a nation that lives alone, and it will not be reckoned among the nations.", "comment": "tn Heb \u201chim,\u201d but here it refers to the Israelites (Israel).
tn The verb could also be taken as a reflexive \u2013 Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.
sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord\u2019s word, he announces the uniqueness of Israel \u2013 they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant."}, {"pk": 2829166, "translation": "NET", "book": 4, "chapter": 23, "verse": 10, "text": "Who can count the dust of Jacob, Or number the fourth part of Israel? Let me die the death of the upright, and let the end of my life be like theirs.\u201d", "comment": "tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.
sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.
tn The question is again rhetorical; it means no one can count them \u2013 they are innumerable.
tn Heb \u201chis.\u201d
tn Heb \u201cmy latter end.\u201d
tn Heb \u201cand as a number, the fourth part of Israel.\u201d The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb \u201ccount.\u201d The second object of the verse then follows, \u201cthe fourth part of Israel.\u201d Smr and the LXX have \u201cand who has numbered\u201d (\u05d5\u05bc\u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b8\u05e8, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.
tn The use of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) for the subject of the verb stresses the personal nature \u2013 me.
sn Here the seer\u2019s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them."}, {"pk": 2829167, "translation": "NET", "book": 4, "chapter": 23, "verse": 11, "text": "Then Balak said to Balaam, \u201cWhat have you done to me? I brought you to curse my enemies, but on the contrary you have only blessed them!\u201d", "comment": "tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of \u201cyou have done nothing but bless,\u201d or \u201cyou have indeed blessed.\u201d The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.
tn The Hebrew text uses \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) here to stress the contrast."}, {"pk": 2829168, "translation": "NET", "book": 4, "chapter": 23, "verse": 12, "text": "Balaam replied, \u201cMust I not be careful to speak what the LORD has put in my mouth?\u201d", "comment": "tn Heb \u201che answered and said.\u201d The referent (Balaam) has been specified in the translation for clarity.
tn The verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar) means \u201cto guard, watch, observe\u201d and so here with a sense of \u201cbe careful\u201d or even \u201ctake heed\u201d (so KJV, ASV). The nuance of the imperfect tense would be obligatory: \u201cI must be careful\u201d \u2013 to do what? to speak what the Lord has put in my mouth. The infinitive construct \u201cto speak\u201d is therefore serving as the direct object of \u05e9\u05c1\u05b8\u05de\u05b7\u05e8.
tn The clause is a noun clause serving as the direct object of \u201cto speak.\u201d It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative."}, {"pk": 2829169, "translation": "NET", "book": 4, "chapter": 23, "verse": 13, "text": "Balak said to him, \u201cPlease come with me to another place from which you can observe them. You will see only a part of them, but you will not see all of them. Curse them for me from there.\u201d"}, {"pk": 2829170, "translation": "NET", "book": 4, "chapter": 23, "verse": 14, "text": "So Balak brought Balaam to the field of Zophim, to the top of Pisgah, where he built seven altars and offered a bull and a ram on each altar.", "comment": "tn Heb \u201cand he built.\u201d
tn Some scholars do not translate this word as \u201cPisgah,\u201d but rather as a \u201clookout post\u201d or an \u201celevated place.\u201d
tn Heb \u201che brought him\u201d; the referents (Balak and Balaam) have been specified in the translation for clarity."}, {"pk": 2829171, "translation": "NET", "book": 4, "chapter": 23, "verse": 15, "text": "And Balaam said to Balak, \u201cStation yourself here by your burnt offering, while I meet the LORD there.", "comment": "tn The verse uses \u05db\u05bc\u05b9\u05d4 (koh) twice: \u201cStation yourself here\u2026I will meet [the Lord] there.\u201d
tn Heb \u201che\u201d; the referent (Balaam) has been specified in the translation for clarity."}, {"pk": 2829172, "translation": "NET", "book": 4, "chapter": 23, "verse": 16, "text": "Then the LORD met Balaam and put a message in his mouth and said, \u201cReturn to Balak, and speak what I tell you.\u201d", "comment": "tn Heb \u201cword.\u201d"}, {"pk": 2829173, "translation": "NET", "book": 4, "chapter": 23, "verse": 17, "text": "When Balaam came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, \u201cWhat has the LORD spoken?\u201d", "comment": "tn Heb \u201che\u201d; the referent (Balaam) has been specified in the translation for clarity."}, {"pk": 2829174, "translation": "NET", "book": 4, "chapter": 23, "verse": 18, "text": "Balaam uttered his oracle, and said, \u201cRise up, Balak, and hear; Listen to me, son of Zippor:", "comment": "tn Heb \u201ctook up.\u201d
tn Heb \u201che.\u201d The antecedent has been supplied in the translation for clarity.
tn The verb probably means \u201cpay attention\u201d in this verse."}, {"pk": 2829175, "translation": "NET", "book": 4, "chapter": 23, "verse": 19, "text": "God is not a man, that he should lie, nor a human being, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not make it happen?", "comment": "tn tn Heb \u201cson of man.\u201d
tn The verb is the Hiphil of \u05e7\u05d5\u05bc\u05dd (qum, \u201cto cause to rise; to make stand\u201d). The meaning here is more of the sense of fulfilling the promises made."}, {"pk": 2829176, "translation": "NET", "book": 4, "chapter": 23, "verse": 20, "text": "Indeed, I have received a command to bless; he has blessed, and I cannot reverse it.", "comment": "sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.
tn The Hebrew text simply has \u201cI have received [to] bless.\u201d The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.
tn The verb is the Hiphil of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv), meaning \u201cto cause to return.\u201d He cannot return God\u2019s word to him, for it has been given, and it will be fulfilled."}, {"pk": 2829177, "translation": "NET", "book": 4, "chapter": 23, "verse": 21, "text": "He has not looked on iniquity in Jacob, nor has he seen trouble in Israel. The LORD their God is with them; his acclamation as king is among them.", "comment": "tn The word means \u201cwrong, misery, trouble.\u201d It can mean the idea of \u201cdisaster\u201d as well, for that too is trouble. Here it is parallel to \u201ciniquity\u201d and so has the connotation of something that would give God reason to curse them.
sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.
tn These could be understood as impersonal and so rendered \u201cno one has discovered.\u201d
tn The people are blessed because God is their king. In fact, the shout of acclamation is among them \u2013 they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05e2\u05b8\u05d4; HALOT 1790-91 s.v."}, {"pk": 2829178, "translation": "NET", "book": 4, "chapter": 23, "verse": 22, "text": "God brought them out of Egypt. They have, as it were, the strength of a wild bull.", "comment": "sn The expression is \u201cthe horns of the wild ox\u201d (KJV \u201cunicorn\u201d). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).
tn The form is the Hiphil participle from \u05d9\u05b8\u05e6\u05b7\u05d0 (yatsa\u2019) with the object suffix. He is the one who brought them out."}, {"pk": 2829179, "translation": "NET", "book": 4, "chapter": 23, "verse": 23, "text": "For there is no spell against Jacob, nor is there any divination against Israel. At this time it must be said of Jacob and of Israel, \u2018Look at what God has done!\u2019", "comment": "tn The Niphal imperfect here carries the nuance of obligation \u2013 one has to say in amazement that God has done something marvelous or \u201cit must be said.\u201d
tn The form is the preposition \u201clike, as\u201d and the word for \u201ctime\u201d \u2013 according to the time, about this time, now.
tn Or \u201cin Jacob.\u201d But given the context the meaning \u201cagainst\u201d is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (\u201cenchantments\u201d), and the second with casting lots or arrows of the like (\u201cdivinations\u201d [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.
tn The words \u201clook at\u201d are not in the Hebrew text but have been added in the translation for clarity."}, {"pk": 2829180, "translation": "NET", "book": 4, "chapter": 23, "verse": 24, "text": "Indeed, the people will rise up like a lioness, and like a lion raises himself up; they will not lie down until they eat their prey, and drink the blood of the slain.\u201d", "comment": "tn The pronoun \u201ctheir\u201d has been supplied for clarity; it is not present in the Hebrew text.
sn The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the symbol of royalty. So this also supports the motif of royalty as well as power for Israel."}, {"pk": 2829181, "translation": "NET", "book": 4, "chapter": 23, "verse": 25, "text": "Balak said to Balaam, \u201cNeither curse them at all nor bless them at all!\u201d", "comment": "tn The verb is preceded by the infinitive absolute: \u201cyou shall by no means curse\u201d or \u201cdo not curse them at all.\u201d He brought him to curse, and when he tried to curse there was a blessing. Balak can only say it would be better not to bother.
tn The same construction now works with \u201cnor bless them at all.\u201d The two together form a merism \u2013 \u201cdon\u2019t say anything.\u201d He does not want them blessed, so Balaam is not to do that, but the curse isn\u2019t working either."}, {"pk": 2829182, "translation": "NET", "book": 4, "chapter": 23, "verse": 26, "text": "But Balaam replied to Balak, \u201cDid I not tell you, \u2018All that the LORD speaks, I must do\u2019?\u201d", "comment": "tn Heb \u201canswered and said.\u201d
tn This first clause, \u201call that the Lord speaks\u201d \u2013 is a noun clause functioning as the object of the verb that comes at the end of the verse. It is something of an independent accusative case, since it is picked up with the sign of the accusative: \u201call that the Lord speaks, it I must do.\u201d"}, {"pk": 2829183, "translation": "NET", "book": 4, "chapter": 23, "verse": 27, "text": "Balak said to Balaam, \u201cCome, please; I will take you to another place. Perhaps it will please God to let you curse them for me from there.\u201d", "comment": "tn Heb \u201cbe pleasing in the eyes of God.\u201d
sn Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him."}, {"pk": 2829184, "translation": "NET", "book": 4, "chapter": 23, "verse": 28, "text": "So Balak took Balaam to the top of Peor, that looks toward the wilderness.", "comment": "tn Or perhaps as a place name, \u201cJeshimon\u201d (cf. 21:20)."}, {"pk": 2829185, "translation": "NET", "book": 4, "chapter": 23, "verse": 29, "text": "Then Balaam said to Balak, \u201cBuild seven altars here for me, and prepare seven bulls and seven rams.\u201d"}, {"pk": 2829186, "translation": "NET", "book": 4, "chapter": 23, "verse": 30, "text": "So Balak did as Balaam had said, and offered a bull and a ram on each altar."}, {"pk": 2829187, "translation": "NET", "book": 4, "chapter": 24, "verse": 1, "text": "When Balaam saw that it pleased the LORD to bless Israel, he did not go as at the other times to seek for omens, but he set his face toward the wilderness.", "comment": "tn Heb \u201cit was good in the eyes of the Lord.\u201d
tn Heb \u201cas time after time.\u201d
sn For a thorough study of the arrangement of this passage, see E. B. Smick, \u201cA Study of the Structure of the Third Balaam Oracle,\u201d The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b\u20139b) before the final benediction (v. 9b).
tn The word \u05e0\u05b0\u05d7\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (n\u00ffkhashim) means \u201comens,\u201d or possibly \u201cauguries.\u201d Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.
tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle."}, {"pk": 2829188, "translation": "NET", "book": 4, "chapter": 24, "verse": 2, "text": "When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; and the Spirit of God came upon him.", "comment": "tn Heb \u201cliving according to their tribes.\u201d"}, {"pk": 2829189, "translation": "NET", "book": 4, "chapter": 24, "verse": 3, "text": "Then he uttered this oracle: \u201cThe oracle of Balaam son of Beor; the oracle of the man whose eyes are open;", "comment": "tn Heb \u201cand he took up his oracle and said.\u201d
tn The word \u05e0\u05b0\u05d0\u05bb\u05dd (n\u00ff\u2019um) is an \u201coracle.\u201d It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered \u201csays,\u201d but this translations is more specific.
tn The Greek version reads \u201cthe one who sees truly.\u201d The word has been interpreted in both ways, \u201cshut\u201d or \u201copen.\u201d"}, {"pk": 2829190, "translation": "NET", "book": 4, "chapter": 24, "verse": 4, "text": "the oracle of the one who hears the words of God, who sees a vision from the Almighty, although falling flat on the ground with eyes open:", "comment": "tn The phrase \u201cflat on the ground\u201d is supplied in the translation for clarity. The Greek version interprets the line to mean \u201cfalling asleep.\u201d It may mean falling into a trance.
tn The last colon simply has \u201cfalling, but opened eyes.\u201d The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41."}, {"pk": 2829191, "translation": "NET", "book": 4, "chapter": 24, "verse": 5, "text": "\u2018How beautiful are your tents, O Jacob, and your dwelling places, O Israel!", "comment": "tn Here \u05de\u05b8\u05d4 (mah) has an exclamatory sense: \u201cHow!\u201d (see Gen 28:17)."}, {"pk": 2829192, "translation": "NET", "book": 4, "chapter": 24, "verse": 6, "text": "They are like valleys stretched forth, like gardens by the river\u2019s side, like aloes that the LORD has planted, and like cedar trees beside the waters.", "comment": "tn Or \u201crows of palms.\u201d
sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects \u201caloes\u201d to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).
tn Heb \u201cas valleys they spread forth.\u201d"}, {"pk": 2829193, "translation": "NET", "book": 4, "chapter": 24, "verse": 7, "text": "He will pour the water out of his buckets, and their descendants will be like abundant water; their king will be greater than Agag, and their kingdom will be exalted.", "comment": "sn Many commentators see this as a reference to Agag of 1 Sam 15:32\u201333, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.
tn Heb \u201cmany.\u201d
sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.
tc For this colon the LXX has \u201ca man shall come out of his seed.\u201d Cf. the Syriac Peshitta and Targum."}, {"pk": 2829194, "translation": "NET", "book": 4, "chapter": 24, "verse": 8, "text": "God brought them out of Egypt. They have, as it were, the strength of a young bull; they will devour hostile people and will break their bones and will pierce them through with arrows.", "comment": "tn Heb \u201cthey will devour nations,\u201d their adversaries."}, {"pk": 2829195, "translation": "NET", "book": 4, "chapter": 24, "verse": 9, "text": "They crouch and lie down like a lion, and as a lioness, who can stir him? Blessed is the one who blesses you, and cursed is the one who curses you!\u2019\u201d", "comment": "tn On the usage of this word see HALOT 517 s.v. \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0."}, {"pk": 2829196, "translation": "NET", "book": 4, "chapter": 24, "verse": 10, "text": "Then Balak became very angry at Balaam, and he struck his hands together. Balak said to Balaam, \u201cI called you to curse my enemies, and look, you have done nothing but bless them these three times!", "comment": "sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
tn The construction is emphatic, using the infinitive absolute with the perfect tense for \u201cbless.\u201d"}, {"pk": 2829197, "translation": "NET", "book": 4, "chapter": 24, "verse": 11, "text": "So now, go back where you came from! I said that I would greatly honor you; but now the LORD has stood in the way of your honor.\u201d", "comment": "tn Heb \u201cflee to your place.\u201d"}, {"pk": 2829198, "translation": "NET", "book": 4, "chapter": 24, "verse": 12, "text": "Balaam said to Balak, \u201cDid I not also tell your messengers whom you sent to me,"}, {"pk": 2829199, "translation": "NET", "book": 4, "chapter": 24, "verse": 13, "text": "\u2018If Balak would give me his palace full of silver and gold, I cannot go beyond the commandment of the LORD to do either good or evil of my own will, but whatever the LORD tells me I must speak\u2019?", "comment": "tn Heb \u201cI am not able to go beyond.\u201d
tn Heb \u201cmouth.\u201d
tn Heb \u201cfrom my heart.\u201d"}, {"pk": 2829200, "translation": "NET", "book": 4, "chapter": 24, "verse": 14, "text": "And now, I am about to go back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.\u201d", "comment": "tn The construction is the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: \u201cI am about to go.\u201d
tn Heb \u201cin the latter days.\u201d For more on this expression, see E. Lipinski, \u201c\u05d1\u05d0\u05d7\u05e8\u05d9\u05ea \u05d4\u05d9\u05de\u05d9\u05dd dans les textes pr\u00e9exiliques,\u201d VT 20 (1970): 445-50."}, {"pk": 2829201, "translation": "NET", "book": 4, "chapter": 24, "verse": 15, "text": "Then he uttered this oracle: \u201cThe oracle of Balaam son of Beor; the oracle of the man whose eyes are open;", "comment": "tn Heb \u201cand he took up his oracle and said.\u201d"}, {"pk": 2829202, "translation": "NET", "book": 4, "chapter": 24, "verse": 16, "text": "the oracle of the one who hears the words of God, and who knows the knowledge of the Most High, who sees a vision from the Almighty, although falling flat on the ground with eyes open:"}, {"pk": 2829203, "translation": "NET", "book": 4, "chapter": 24, "verse": 17, "text": "\u2018I see him, but not now; I behold him, but not close at hand. A star will march forth out of Jacob, and a scepter will rise out of Israel. He will crush the skulls of Moab, and the heads of all the sons of Sheth.", "comment": "sn The \u201cscepter\u201d is metonymical for a king who will rise to power. NEB strangely rendered this as \u201ccomet\u201d to make a parallel with \u201cstar.\u201d
tn Heb \u201cnear.\u201d
sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression \u201cson of a star\u201d (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.
tn The verb is the perfect tense with vav (\u05d5) consecutive; it is equal to the imperfect expressing the future. The verb \u05d3\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (darakh), related to the noun \u201cway, road,\u201d seems to mean something like tread on, walk, march.\u201d
tn The word is literally \u201ccorners,\u201d but may refer to the corners of the head, and so \u201cskull.\u201d
tc The MT reads \u201cshatter, devastate.\u201d Smr reads \u05e7\u05b9\u05d3\u05b0\u05e7\u05b9\u05d3 (qodqod, \u201chead; crown; pate\u201d). Smr follows Jer 48:45 which appears to reflect Num 24:17.
sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King."}, {"pk": 2829204, "translation": "NET", "book": 4, "chapter": 24, "verse": 18, "text": "Edom will be a possession, Seir, his enemies, will also be a possession; but Israel will act valiantly.", "comment": "sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom."}, {"pk": 2829205, "translation": "NET", "book": 4, "chapter": 24, "verse": 19, "text": "A ruler will be established from Jacob; he will destroy the remains of the city.\u2019\u201d", "comment": "tn Or, understanding the Hebrew word for \u201ccity\u201d as a place name, \u201cof Ir\u201d (cf. NRSV, NLT)."}, {"pk": 2829206, "translation": "NET", "book": 4, "chapter": 24, "verse": 20, "text": "Then Balaam looked on Amalek and delivered this oracle: \u201cAmalek was the first of the nations, but his end will be that he will perish.\u201d", "comment": "tn Heb \u201cand he lifted up his oracle and said.\u201d So also in vv. 21, 23.
tn Heb \u201che\u201d; the referent (Balaam) has been specified in the translation for clarity.
sn This probably means that it held first place, or it thought that it was \u201cthe first of the nations.\u201d It was not the first, either in order or greatness."}, {"pk": 2829207, "translation": "NET", "book": 4, "chapter": 24, "verse": 21, "text": "Then he looked on the Kenites and uttered this oracle: \u201cYour dwelling place seems strong, and your nest is set on a rocky cliff.", "comment": "sn A pun is made on the name Kenite by using the word \u201cyour nest\u201d (\u05e7\u05b4\u05e0\u05bc\u05b6\u05da\u05b8, qinnekha); the location may be the rocky cliffs overlooking Petra."}, {"pk": 2829208, "translation": "NET", "book": 4, "chapter": 24, "verse": 22, "text": "Nevertheless the Kenite will be consumed. How long will Asshur take you away captive?\u201d", "comment": "tc Heb \u201cNevertheless Cain will be wasted; how long will Asshur take you captive?\u201d Cain was believed to be the ancestor of the Kenites. The NAB has \u201cyet destined for burning, even as I watch, are your inhabitants.\u201d Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire."}, {"pk": 2829209, "translation": "NET", "book": 4, "chapter": 24, "verse": 23, "text": "Then he uttered this oracle: \u201cO, who will survive when God does this!", "comment": "tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296)."}, {"pk": 2829210, "translation": "NET", "book": 4, "chapter": 24, "verse": 24, "text": "Ships will come from the coast of Kittim, and will afflict Asshur, and will afflict Eber, and he will also perish forever.\u201d", "comment": "tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to \u201cislands will gather in the north, ships from the distant sea\u201d (\u201cThe Oracles of Balaam,\u201d JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.
tn Or \u201cit will end in utter destruction.\u201d
tn Or perhaps \u201cAssyria\u201d (so NCV, TEV, CEV, NLT)."}, {"pk": 2829211, "translation": "NET", "book": 4, "chapter": 24, "verse": 25, "text": "Balaam got up and departed and returned to his home, and Balak also went his way.", "comment": "tn Heb \u201cplace.\u201d"}, {"pk": 2829212, "translation": "NET", "book": 4, "chapter": 25, "verse": 1, "text": "When Israel lived in Shittim, the people began to commit sexual immorality with the daughters of Moab.", "comment": "sn Chapter 25 tells of Israel\u2019s sins on the steppes of Moab, and God\u2019s punishment. In the overall plan of the book, here we have another possible threat to God\u2019s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1\u20133), God\u2019s punishment (vv. 4\u20139), and aftermath (vv. 10\u201318). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, \u201cWhat Enraged Phinehas? A Study of Numbers 25:8,\u201d JBL 90 (1971): 200-206.
tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories."}, {"pk": 2829213, "translation": "NET", "book": 4, "chapter": 25, "verse": 2, "text": "These women invited the people to the sacrifices of their gods; then the people ate and bowed down to their gods.", "comment": "tn The verb simply says \u201cthey called,\u201d but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.
sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself."}, {"pk": 2829214, "translation": "NET", "book": 4, "chapter": 25, "verse": 3, "text": "When Israel joined themselves to Baal-peor, the anger of the LORD flared up against Israel.", "comment": "tn The verb is \u201cyoked\u201d to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.sn The evidence indicates that Moab was part of the very corrupt Canaanite world, a world that was given over to the fertility ritual of the times."}, {"pk": 2829215, "translation": "NET", "book": 4, "chapter": 25, "verse": 4, "text": "The LORD said to Moses, \u201cArrest all the leaders of the people, and hang them up before the LORD in broad daylight, so that the fierce anger of the LORD may be turned away from Israel.\u201d", "comment": "sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes\u2019 conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.
tn Heb \u201cin the sun.\u201d This means in broad daylight.
sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies."}, {"pk": 2829216, "translation": "NET", "book": 4, "chapter": 25, "verse": 5, "text": "So Moses said to the judges of Israel, \u201cEach of you must execute those of his men who were joined to Baal-peor.\u201d", "comment": "tn Heb \u201cslay \u2013 a man his men.\u201d The imperative is plural, and so \u201cman\u201d is to be taken collectively as \u201ceach of you men.\u201d"}, {"pk": 2829217, "translation": "NET", "book": 4, "chapter": 25, "verse": 6, "text": "Just then one of the Israelites came and brought to his brothers a Midianite woman in the plain view of Moses and of the whole community of the Israelites, while they were weeping at the entrance of the tent of meeting.", "comment": "tn Heb \u201cbefore the eyes of Moses and before the eyes of.\u201d
tn Or \u201cto his family\u201d; or \u201cto his clan.\u201d
tn The verse begins with the deictic particle \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.
tn The vav (\u05d5) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened \u201cwhile\u201d people were weeping over the sin."}, {"pk": 2829218, "translation": "NET", "book": 4, "chapter": 25, "verse": 7, "text": "When Phinehas son of Eleazar, the son of Aaron the priest, saw it, he got up from among the assembly, took a javelin in his hand,", "comment": "tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved."}, {"pk": 2829219, "translation": "NET", "book": 4, "chapter": 25, "verse": 8, "text": "and went after the Israelite man into the tent and thrust through the Israelite man and into the woman\u2019s abdomen. So the plague was stopped from the Israelites.", "comment": "sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague.
tn The word \u05e7\u05bb\u05d1\u05bc\u05b8\u05d4 (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (\u201cWhat Enraged Phinehas? A Study of Numbers 25:8,\u201d JBL 90 [1971]: 200-206).
tn Heb \u201cand he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].\u201d Reif notes the similarity of the word with the previous \u201cinner tent,\u201d and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act."}, {"pk": 2829220, "translation": "NET", "book": 4, "chapter": 25, "verse": 9, "text": "Those that died in the plague were 24,000."}, {"pk": 2829221, "translation": "NET", "book": 4, "chapter": 25, "verse": 10, "text": "The LORD spoke to Moses:"}, {"pk": 2829222, "translation": "NET", "book": 4, "chapter": 25, "verse": 11, "text": "\u201cPhinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal for my sake among them, so that I did not consume the Israelites in my zeal.", "comment": "tn Heb \u201che was zealous with my zeal.\u201d The repetition of forms for \u201czeal\u201d in the line stresses the passion of Phinehas. The word \u201czeal\u201d means a passionate intensity to protect or preserve divine or social institutions.
tn The word for \u201czeal\u201d now occurs a third time. While some English versions translate this word here as \u201cjealousy\u201d (KJV, ASV, NASB, NRSV), it carries the force of God\u2019s passionate determination to defend his rights and what is right about the covenant and the community and parallels the \u201czeal\u201d that Phinehas had just demonstrated."}, {"pk": 2829223, "translation": "NET", "book": 4, "chapter": 25, "verse": 12, "text": "Therefore, announce: \u2018I am going to give to him my covenant of peace.", "comment": "tn Heb \u201csay.\u201d
tn Or \u201cmy pledge of friendship\u201d (NAB), or \u201cmy pact of friendship\u201d (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
tn Here too the grammar expresses an imminent future by using the particle \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 (hinni) before the participle \u05e0\u05b9\u05ea\u05b5\u05df (noten) \u2013 \u201chere I am giving,\u201d or \u201cI am about to give.\u201d"}, {"pk": 2829224, "translation": "NET", "book": 4, "chapter": 25, "verse": 13, "text": "So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, and has made atonement for the Israelites.\u2019\u201d", "comment": "sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God\u2019s holiness and righteousness have always been every bit as important as God\u2019s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions."}, {"pk": 2829225, "translation": "NET", "book": 4, "chapter": 25, "verse": 14, "text": "Now the name of the Israelite who was stabbed \u2014 the one who was stabbed with the Midianite woman \u2014 was Zimri son of Salu, a leader of a clan of the Simeonites.", "comment": "tn Heb \u201ca father\u2019s house.\u201d So also in v. 15."}, {"pk": 2829226, "translation": "NET", "book": 4, "chapter": 25, "verse": 15, "text": "The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader over the people of a clan of Midian.", "comment": "sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6\u20138).
tn Heb \u201chead.\u201d"}, {"pk": 2829227, "translation": "NET", "book": 4, "chapter": 25, "verse": 16, "text": "Then the LORD spoke to Moses:"}, {"pk": 2829228, "translation": "NET", "book": 4, "chapter": 25, "verse": 17, "text": "\u201cBring trouble to the Midianites, and destroy them,", "comment": "tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic."}, {"pk": 2829229, "translation": "NET", "book": 4, "chapter": 25, "verse": 18, "text": "because they bring trouble to you by their treachery with which they have deceived you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, who was killed on the day of the plague that happened as a result of Peor.\u201d", "comment": "sn Cozbi\u2019s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.
tn This is the same word as that translated \u201ctreachery.\u201d"}, {"pk": 2829230, "translation": "NET", "book": 4, "chapter": 26, "verse": 1, "text": "After the plague the LORD said to Moses and to Eleazar son of Aaron the priest,", "comment": "tc The MT has also \u201csaying.\u201d
sn The breakdown of ch. 26 for outlining purposes will be essentially according to the tribes of Israel. The format and structure is similar to the first census, and so less comment is necessary here."}, {"pk": 2829231, "translation": "NET", "book": 4, "chapter": 26, "verse": 2, "text": "\u201cTake a census of the whole community of Israelites, from twenty years old and upward, by their clans, everyone who can serve in the army of Israel.\u201d", "comment": "tn Heb \u201ceveryone who goes out in the army in Israel.\u201d
tn Heb \u201chouse of their fathers.\u201d"}, {"pk": 2829232, "translation": "NET", "book": 4, "chapter": 26, "verse": 3, "text": "So Moses and Eleazar the priest spoke with them in the plains of Moab, by the Jordan River across from Jericho. They said,", "comment": "map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity (also in v. 62)."}, {"pk": 2829233, "translation": "NET", "book": 4, "chapter": 26, "verse": 4, "text": "\u201cNumber the people from twenty years old and upward, just as the LORD commanded Moses and the Israelites who went out from the land of Egypt.\u201d", "comment": "tn \u201cNumber the people\u201d is added here to the text for a smooth reading."}, {"pk": 2829234, "translation": "NET", "book": 4, "chapter": 26, "verse": 5, "text": "Reuben was the firstborn of Israel. The Reubenites: from Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;", "comment": "tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32."}, {"pk": 2829235, "translation": "NET", "book": 4, "chapter": 26, "verse": 6, "text": "from Hezron, the family of the Hezronites; from Carmi, the family of the Carmites."}, {"pk": 2829236, "translation": "NET", "book": 4, "chapter": 26, "verse": 7, "text": "These were the families of the Reubenites; and those numbered of them were 43,730.", "comment": "sn The Reubenites had decreased from 46,500 to 43,730."}, {"pk": 2829237, "translation": "NET", "book": 4, "chapter": 26, "verse": 8, "text": "Pallu\u2019s descendant was Eliab.", "comment": "tc The MT has \u201cand the sons of Pallu.\u201d"}, {"pk": 2829238, "translation": "NET", "book": 4, "chapter": 26, "verse": 9, "text": "Eliab\u2019s descendants were Nemuel, Dathan, and Abiram. It was Dathan and Abiram who as leaders of the community rebelled against Moses and Aaron with the followers of Korah when they rebelled against the LORD.", "comment": "tn Or \u201ccompany\u201d (so KJV, NASB, NRSV); Heb \u201ccongregation.\u201d"}, {"pk": 2829239, "translation": "NET", "book": 4, "chapter": 26, "verse": 10, "text": "The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning."}, {"pk": 2829240, "translation": "NET", "book": 4, "chapter": 26, "verse": 11, "text": "But the descendants of Korah did not die."}, {"pk": 2829241, "translation": "NET", "book": 4, "chapter": 26, "verse": 12, "text": "The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites;"}, {"pk": 2829242, "translation": "NET", "book": 4, "chapter": 26, "verse": 13, "text": "from Zerah, the family of the Zerahites; and from Shaul, the family of the Shaulites.", "comment": "tc This is \u201cZohar\u201d in Exod 6:15 and Gen 46:10."}, {"pk": 2829243, "translation": "NET", "book": 4, "chapter": 26, "verse": 14, "text": "These were the families of the Simeonites, 22,200.", "comment": "sn Before entering Sinai the tribe numbered 59,300, the third largest. Now it was about one-third its original size."}, {"pk": 2829244, "translation": "NET", "book": 4, "chapter": 26, "verse": 15, "text": "The Gadites by their families: from Zephon, the family of the Zephonites; from Haggi, the family of the Haggites; from Shuni, the family of the Shunites;"}, {"pk": 2829245, "translation": "NET", "book": 4, "chapter": 26, "verse": 16, "text": "from Ozni, the family of the Oznites; from Eri, the family of the Erites;", "comment": "tc The Greek version and Smr have \u201cAd[d]i,\u201d probably by confusion of letters.
tc The MT of Gen 46:16 reads this as \u201cEzbon.\u201d"}, {"pk": 2829246, "translation": "NET", "book": 4, "chapter": 26, "verse": 17, "text": "from Arod, the family of the Arodites, and from Areli, the family of the Arelites.", "comment": "tc Gen 46:16 and the LXX here read \u201cArodi.\u201d"}, {"pk": 2829247, "translation": "NET", "book": 4, "chapter": 26, "verse": 18, "text": "These were the families of the Gadites according to those numbered of them, 40,500.", "comment": "sn The Gadites decreased from 45,650 to 40,500."}, {"pk": 2829248, "translation": "NET", "book": 4, "chapter": 26, "verse": 19, "text": "The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan."}, {"pk": 2829249, "translation": "NET", "book": 4, "chapter": 26, "verse": 20, "text": "And the Judahites by their families were: from Shelah, the family of the Shelahites; from Perez, the family of the Perezites; and from Zerah, the family of the Zerahites."}, {"pk": 2829250, "translation": "NET", "book": 4, "chapter": 26, "verse": 21, "text": "And the Perezites were: from Hezron, the family of the Hezronites; from Hamul, the family of the Hamulites.", "comment": "tc Smr and the Greek version have \u201cHamuel.\u201d"}, {"pk": 2829251, "translation": "NET", "book": 4, "chapter": 26, "verse": 22, "text": "These were the families of Judah according to those numbered of them, 76,500.", "comment": "sn The Judahites increased from 74,600 to 76,500."}, {"pk": 2829252, "translation": "NET", "book": 4, "chapter": 26, "verse": 23, "text": "The Issacharites by their families: from Tola, the family of the Tolaites; from Puah, the family of the Puites;"}, {"pk": 2829253, "translation": "NET", "book": 4, "chapter": 26, "verse": 24, "text": "from Jashub, the family of the Jashubites; and from Shimron, the family of the Shimronites."}, {"pk": 2829254, "translation": "NET", "book": 4, "chapter": 26, "verse": 25, "text": "These were the families of Issachar, according to those numbered of them, 64,300.", "comment": "sn The Issacharites increased from 54,400 to 64,300."}, {"pk": 2829255, "translation": "NET", "book": 4, "chapter": 26, "verse": 26, "text": "The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites."}, {"pk": 2829256, "translation": "NET", "book": 4, "chapter": 26, "verse": 27, "text": "These were the families of the Zebulunites, according to those numbered of them, 60,500.", "comment": "sn The Zebulunites showed a slight increase from 57,400 to 60,500."}, {"pk": 2829257, "translation": "NET", "book": 4, "chapter": 26, "verse": 28, "text": "The descendants of Joseph by their families: Manasseh and Ephraim."}, {"pk": 2829258, "translation": "NET", "book": 4, "chapter": 26, "verse": 29, "text": "The Manassehites: from Machir, the family of the Machirites (now Machir became the father of Gilead); from Gilead, the family of the Gileadites."}, {"pk": 2829259, "translation": "NET", "book": 4, "chapter": 26, "verse": 30, "text": "These were the Gileadites: from Iezer, the family of the Iezerites; from Helek, the family of the Helekites;"}, {"pk": 2829260, "translation": "NET", "book": 4, "chapter": 26, "verse": 31, "text": "from Asriel, the family of the Asrielites; from Shechem, the family of the Shechemites;"}, {"pk": 2829261, "translation": "NET", "book": 4, "chapter": 26, "verse": 32, "text": "from Shemida, the family of the Shemidaites; from Hepher, the family of the Hepherites."}, {"pk": 2829262, "translation": "NET", "book": 4, "chapter": 26, "verse": 33, "text": "Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah."}, {"pk": 2829263, "translation": "NET", "book": 4, "chapter": 26, "verse": 34, "text": "These were the families of Manasseh; those numbered of them were 52,700.", "comment": "sn The Manassehites increased from 32,200 to 52,700."}, {"pk": 2829264, "translation": "NET", "book": 4, "chapter": 26, "verse": 35, "text": "These are the Ephraimites by their families: from Shuthelah, the family of the Shuthelahites; from Beker, the family of the Bekerites; from Tahan, the family of the Tahanites."}, {"pk": 2829265, "translation": "NET", "book": 4, "chapter": 26, "verse": 36, "text": "Now these were the Shuthelahites: from Eran, the family of the Eranites."}, {"pk": 2829266, "translation": "NET", "book": 4, "chapter": 26, "verse": 37, "text": "These were the families of the Ephraimites, according to those numbered of them, 32,500. These were the descendants of Joseph by their families.", "comment": "sn This is a significant reduction from the first count of 40,500."}, {"pk": 2829267, "translation": "NET", "book": 4, "chapter": 26, "verse": 38, "text": "The Benjaminites by their families: from Bela, the family of the Belaites; from Ashbel, the family of the Ashbelites; from Ahiram, the family of the Ahiramites;"}, {"pk": 2829268, "translation": "NET", "book": 4, "chapter": 26, "verse": 39, "text": "from Shupham, the family of the Shuphamites; from Hupham, the family of the Huphamites.", "comment": "tc With the exception of a few manuscripts the MT has Shephupham. The spelling in the translation above is supported by Smr and the ancient versions."}, {"pk": 2829269, "translation": "NET", "book": 4, "chapter": 26, "verse": 40, "text": "The descendants of Bela were Ard and Naaman. From Ard, the family of the Ardites; from Naaman, the family of the Naamanites.", "comment": "tc The LXX has Adar. Cf. 1 Chr 8:3.
tc \u201cFrom Ard\u201d is not in the Hebrew text."}, {"pk": 2829270, "translation": "NET", "book": 4, "chapter": 26, "verse": 41, "text": "These are the Benjaminites, according to their families, and according to those numbered of them, 45,600.", "comment": "sn The Benjaminites increased from 35,400 to 45,600. The Greek version has here 35,500."}, {"pk": 2829271, "translation": "NET", "book": 4, "chapter": 26, "verse": 42, "text": "These are the Danites by their families: from Shuham, the family of the Shuhamites. These were the families of Dan, according to their families."}, {"pk": 2829272, "translation": "NET", "book": 4, "chapter": 26, "verse": 43, "text": "All the families of the Shuhahites according to those numbered of them were 64,400.", "comment": "sn The Danites increased from 62,700 to 64,400."}, {"pk": 2829273, "translation": "NET", "book": 4, "chapter": 26, "verse": 44, "text": "The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites."}, {"pk": 2829274, "translation": "NET", "book": 4, "chapter": 26, "verse": 45, "text": "From the Beriahites: from Heber, the family of the Heberites; from Malkiel, the family of the Malkielites."}, {"pk": 2829275, "translation": "NET", "book": 4, "chapter": 26, "verse": 46, "text": "Now the name of the daughter of Asher was Serah.", "comment": "tn Also mentioned in 1 Chr 7:30."}, {"pk": 2829276, "translation": "NET", "book": 4, "chapter": 26, "verse": 47, "text": "These are the families of the Asherites, according to those numbered of them, 53,400.", "comment": "sn The Asherites increased from 41,500 to 53,400."}, {"pk": 2829277, "translation": "NET", "book": 4, "chapter": 26, "verse": 48, "text": "The Naphtalites by their families: from Jahzeel, the family of the Jahzeelites; from Guni, the family of the Gunites;"}, {"pk": 2829278, "translation": "NET", "book": 4, "chapter": 26, "verse": 49, "text": "from Jezer, the family of the Jezerites; from Shillem, the family of the Shillemites."}, {"pk": 2829279, "translation": "NET", "book": 4, "chapter": 26, "verse": 50, "text": "These were the families of Naphtali according to their families; and those numbered of them were 45,400.", "comment": "sn The Naphtalites decreased from 53,400 to 45,400."}, {"pk": 2829280, "translation": "NET", "book": 4, "chapter": 26, "verse": 51, "text": "These were those numbered of the Israelites, 601,730.", "comment": "sn This number shows only a slightly smaller total in the second census; the first was 603,550."}, {"pk": 2829281, "translation": "NET", "book": 4, "chapter": 26, "verse": 52, "text": "Then the LORD spoke to Moses:"}, {"pk": 2829282, "translation": "NET", "book": 4, "chapter": 26, "verse": 53, "text": "\u201cTo these the land must be divided as an inheritance according to the number of the names."}, {"pk": 2829283, "translation": "NET", "book": 4, "chapter": 26, "verse": 54, "text": "To a larger group you will give a larger inheritance, and to a smaller group you will give a smaller inheritance. To each one its inheritance must be given according to the number of people in it.", "comment": "tn Heb \u201caccording to those that were numbered of him,\u201d meaning, in accordance with the number of people in his clan.
tn Heb \u201cto many you will multiply his inheritance.\u201d
tn Heb \u201cto a few you will lessen his inheritance.\u201d"}, {"pk": 2829284, "translation": "NET", "book": 4, "chapter": 26, "verse": 55, "text": "The land must be divided by lot; and they will inherit in accordance with the names of their ancestral tribes."}, {"pk": 2829285, "translation": "NET", "book": 4, "chapter": 26, "verse": 56, "text": "Their inheritance must be apportioned by lot among the larger and smaller groups.", "comment": "tn Heb \u201cdivided.\u201d"}, {"pk": 2829286, "translation": "NET", "book": 4, "chapter": 26, "verse": 57, "text": "And these are the Levites who were numbered according to their families: from Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; from Merari, the family of the Merarites."}, {"pk": 2829287, "translation": "NET", "book": 4, "chapter": 26, "verse": 58, "text": "These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram."}, {"pk": 2829288, "translation": "NET", "book": 4, "chapter": 26, "verse": 59, "text": "Now the name of Amram\u2019s wife was Jochebed, daughter of Levi, who was born to Levi in Egypt. And to Amram she bore Aaron, Moses, and Miriam their sister.", "comment": "tn Heb \u201cwho she bore him to Levi.\u201d The verb has no expressed subject. Either one could be supplied, such as \u201cher mother,\u201d or it could be treated as a passive."}, {"pk": 2829289, "translation": "NET", "book": 4, "chapter": 26, "verse": 60, "text": "And to Aaron were born Nadab and Abihu, Eleazar and Ithamar."}, {"pk": 2829290, "translation": "NET", "book": 4, "chapter": 26, "verse": 61, "text": "But Nadab and Abihu died when they offered strange fire before the LORD.", "comment": "tn The expression \u05d0\u05b5\u05e9\u05c1 \u05d6\u05b8\u05e8\u05b8\u05d4 (\u2019esh zarah, \u201cstrange fire\u201d) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., \u201cunauthorized coals\u201d according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. \u201cunauthorized person\u201d [\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d6\u05b8\u05e8, \u2019ish zar] in Num 16:40 [17:5 HT], NASB \u201clayman\u201d), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against \u201cstrange incense\u201d [\u05e7\u05b0\u05d8\u05b9\u05e8\u05b6\u05ea \u05d6\u05b8\u05e8\u05b8\u05d4, q\u00fftoret zarah] on the incense altar and the possible connection to Exod 30:34\u201338), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1\u20132).sn This event is narrated in Lev 10:1\u20137."}, {"pk": 2829291, "translation": "NET", "book": 4, "chapter": 26, "verse": 62, "text": "Those of them who were numbered were 23,000, all males from a month old and upward, for they were not numbered among the Israelites; no inheritance was given to them among the Israelites."}, {"pk": 2829292, "translation": "NET", "book": 4, "chapter": 26, "verse": 63, "text": "These are those who were numbered by Moses and Eleazar the priest, who numbered the Israelites in the plains of Moab along the Jordan River opposite Jericho.", "comment": "map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2829293, "translation": "NET", "book": 4, "chapter": 26, "verse": 64, "text": "But there was not a man among these who had been among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai.", "comment": "tn \u201cwho had been\u201d is added to clarify the text."}, {"pk": 2829294, "translation": "NET", "book": 4, "chapter": 26, "verse": 65, "text": "For the LORD had said of them, \u201cThey will surely die in the wilderness.\u201d And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun."}, {"pk": 2829295, "translation": "NET", "book": 4, "chapter": 27, "verse": 1, "text": "Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.", "comment": "sn For additional information on this section, see N. H. Snaith, \u201cThe Daughters of Zelophehad,\u201d VT 16 (1966): 124-27; and J. Weingreen, \u201cThe Case of the Daughters of Zelophehad,\u201d VT 16 (1966): 518-22.
tc The phrase \u201cof the families of Manasseh\u201d is absent from the Latin Vulgate."}, {"pk": 2829296, "translation": "NET", "book": 4, "chapter": 27, "verse": 2, "text": "And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,"}, {"pk": 2829297, "translation": "NET", "book": 4, "chapter": 27, "verse": 3, "text": "\u201cOur father died in the wilderness, although he was not part of the company of those that gathered themselves together against the LORD in the company of Korah; but he died for his own sin, and he had no sons.", "comment": "tn Heb \u201cin the midst of.\u201d
tn This clause begins with a vav (\u05d5) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.
tn The word order is emphatic: \u201cbut in/on account of his own sins he died.\u201d"}, {"pk": 2829298, "translation": "NET", "book": 4, "chapter": 27, "verse": 4, "text": "Why should the name of our father be lost from among his family because he had no son? Give us a possession among the relatives of our father.\u201d", "comment": "tn That is, the possession of land, or property, among the other families of their tribe.
tn The word is \u201cbrothers,\u201d but this can be interpreted more loosely to relatives. So also in v. 7."}, {"pk": 2829299, "translation": "NET", "book": 4, "chapter": 27, "verse": 5, "text": "So Moses brought their case before the LORD."}, {"pk": 2829300, "translation": "NET", "book": 4, "chapter": 27, "verse": 6, "text": "The LORD said to Moses:"}, {"pk": 2829301, "translation": "NET", "book": 4, "chapter": 27, "verse": 7, "text": "\u201cThe daughters of Zelophehad have a valid claim. You must indeed give them possession of an inheritance among their father\u2019s relatives, and you must transfer the inheritance of their father to them.", "comment": "tn Heb \u201c[the daughters of Zelophehad] speak right\u201d (using the participle \u05d3\u05bc\u05b9\u05d1\u05b0\u05e8\u05b9\u05ea [dov\u00ffrot] with \u05db\u05bc\u05b5\u05df [ken]).
tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.
tn The verb is the Hiphil perfect with a vav (\u05d5) consecutive, from the root \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar, \u201cto pass over\u201d). Here it functions as the equivalent of the imperfect of instruction: \u201cand you shall cause to pass,\u201d meaning, \u201ctransfer.\u201d"}, {"pk": 2829302, "translation": "NET", "book": 4, "chapter": 27, "verse": 8, "text": "And you must tell the Israelites, \u2018If a man dies and has no son, then you must transfer his inheritance to his daughter;", "comment": "tn Heb \u201ca man, if he dies.\u201d"}, {"pk": 2829303, "translation": "NET", "book": 4, "chapter": 27, "verse": 9, "text": "and if he has no daughter, then you are to give his inheritance to his brothers;"}, {"pk": 2829304, "translation": "NET", "book": 4, "chapter": 27, "verse": 10, "text": "and if he has no brothers, then you are to give his inheritance to his father\u2019s brothers;"}, {"pk": 2829305, "translation": "NET", "book": 4, "chapter": 27, "verse": 11, "text": "and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, as the LORD commanded Moses.\u2019\u201d", "comment": "tn The expression is \u05d7\u05bb\u05e7\u05bc\u05b7\u05ea \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (khuqqat mishpat, \u201ca statute of judgment\u201d), which means it is a fixed enactment that determines justice. It is one which is established by God."}, {"pk": 2829306, "translation": "NET", "book": 4, "chapter": 27, "verse": 12, "text": "Then the LORD said to Moses, \u201cGo up this mountain of the Abarim range, and see the land I have given to the Israelites.", "comment": "sn See further J. Lindblom, \u201cLot Casting in the Old Testament,\u201d VT 12 (1962): 164-78; E. Lipinski, \u201cUrim and Thummim,\u201d VT 20 (1970): 495-96; and S. E. Loewenstamm, \u201cThe Death of Moses,\u201d Tarbiz 27 (1957/58): 142-57.
tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
tn This perfect tense would best be classified as a perfect of resolve: \u201cwhich I have decided to give.\u201d God had not yet given the land to them, but it was certain he would.
tc The Greek version adds \u201cwhich is Mount Nebo.\u201d This is a typical scribal change to harmonize two passages.sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo."}, {"pk": 2829307, "translation": "NET", "book": 4, "chapter": 27, "verse": 13, "text": "When you have seen it, you will be gathered to your ancestors, as Aaron your brother was gathered to his ancestors.", "comment": "tn Heb \u201cpeople.\u201d
tn Heb \u201cwas gathered.\u201d The phrase \u201cto his ancestors\u201d is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.
tn The first verb is a perfect tense with a vav (\u05d5) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause."}, {"pk": 2829308, "translation": "NET", "book": 4, "chapter": 27, "verse": 14, "text": "For in the wilderness of Zin when the community rebelled against me, you rebelled against my command to show me as holy before their eyes over the water \u2014 the water of Meribah in Kadesh in the wilderness of Zin.\u201d", "comment": "tn The verb is the second masculine plural form.
sn Using the basic meaning of the word \u05e7\u05b8\u05d3\u05b7\u05e9\u05c1 (qadash, \u201cto be separate, distinct, set apart\u201d), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile \u2013 very human. The leader has to be aware of what image he is conveying to the people.
tn The preposition on the relative pronoun has the force of \u201cbecause of the fact that.\u201d
tn Heb \u201cmouth.\u201d"}, {"pk": 2829309, "translation": "NET", "book": 4, "chapter": 27, "verse": 15, "text": "Then Moses spoke to the LORD:"}, {"pk": 2829310, "translation": "NET", "book": 4, "chapter": 27, "verse": 16, "text": "\u201cLet the LORD, the God of the spirits of all humankind, appoint a man over the community,", "comment": "tn This is the same verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) that is used throughout the book for the aspect of \u201cnumbering\u201d the people.
tn Heb \u201cflesh\u201d; cf. NAB, NIV \u201call mankind\u201d; NCV \u201call people\u201d; NLT \u201call living things.\u201d"}, {"pk": 2829311, "translation": "NET", "book": 4, "chapter": 27, "verse": 17, "text": "who will go out before them, and who will come in before them, and who will lead them out, and who will bring them in, so that the community of the LORD may not be like sheep that have no shepherd.\u201d", "comment": "sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13\u201316; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).
tn The Hebrew text has the conjunction with the negated imperfect tense, \u201cand it will not be.\u201d This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect."}, {"pk": 2829312, "translation": "NET", "book": 4, "chapter": 27, "verse": 18, "text": "The LORD replied to Moses, \u201cTake Joshua son of Nun, a man in whom is such a spirit, and lay your hand on him;", "comment": "tn Or \u201csaid.\u201d
sn This symbolic act would indicate the transfer of leadership to Joshua.
sn The word \u201cspirit\u201d probably refers to the Holy Spirit, in which case it would be rendered \u201cin whom is the Spirit.\u201d This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says \u201cin whom is a spirit.\u201d"}, {"pk": 2829313, "translation": "NET", "book": 4, "chapter": 27, "verse": 19, "text": "set him before Eleazar the priest and before the whole community, and commission him publicly.", "comment": "tn The verb is the Piel perfect of \u05e6\u05b4\u05d5\u05bc\u05b8\u05d4 (tsivvah, literally \u201cto command\u201d). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.
tn Heb \u201cin their eyes.\u201d
tn This could be translated \u201cposition him,\u201d or \u201chave him stand,\u201d since it is the causative stem of the verb \u201cto stand.\u201d"}, {"pk": 2829314, "translation": "NET", "book": 4, "chapter": 27, "verse": 20, "text": "Then you must delegate some of your authority to him, so that the whole community of the Israelites will be obedient.", "comment": "tn The verb is simply \u201cgive,\u201d but in this context giving some of Moses\u2019 honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.
tn Heb \u201chear.\u201d
tc The Greek, Syriac, and Vulgate read \u201cglory\u201d for this form that occurs only here in the Pentateuch. Elsewhere it is rendered \u201cmajesty, splendor\u201d (see Ps 96:6). It could even be \u201cvitality\u201d here. The authority being transferred here is both spiritual and civil."}, {"pk": 2829315, "translation": "NET", "book": 4, "chapter": 27, "verse": 21, "text": "And he will stand before Eleazar the priest, who will seek counsel for him before the LORD by the decision of the Urim. At his command they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.\u201d", "comment": "tn Heb \u201cask.\u201d
tn The passage simply has \u201cand he will ask,\u201d but Eleazar is clearly the subject now.
tn Heb \u201cmouth,\u201d meaning what he will say.
sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the \u201cbreastplate\u201d as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord\u2019s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim."}, {"pk": 2829316, "translation": "NET", "book": 4, "chapter": 27, "verse": 22, "text": "So Moses did as the LORD commanded him; he took Joshua and set him before Eleazar the priest and before the whole community.", "comment": "tn Heb \u201cstood.\u201d"}, {"pk": 2829317, "translation": "NET", "book": 4, "chapter": 27, "verse": 23, "text": "He laid his hands on him and commissioned him, just as the LORD commanded, by the authority of Moses.", "comment": "tn Heb \u201cspoke.\u201d
tn Heb \u201chand.\u201d"}, {"pk": 2829318, "translation": "NET", "book": 4, "chapter": 28, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, \u201cThe Order of Sacrifices in the Old Testament Ritual Texts,\u201d Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival."}, {"pk": 2829319, "translation": "NET", "book": 4, "chapter": 28, "verse": 2, "text": "\u201cCommand the Israelites: \u2018With regard to my offering, be sure to offer my food for my offering made by fire, as a pleasing aroma to me at its appointed time.\u2019", "comment": "tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.
sn See L. R. Fisher, \u201cNew Ritual Calendar from Ugarit,\u201d HTR 63 (1970): 485-501.
tn Th sentence begins with the accusative \u201cmy offering.\u201d It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.
tn Heb \u201cand say to them.\u201d These words have not been included in the translation for stylistic reasons."}, {"pk": 2829320, "translation": "NET", "book": 4, "chapter": 28, "verse": 3, "text": "You will say to them, \u2018This is the offering made by fire which you must offer to the LORD: two unblemished lambs one year old each day for a continual burnt offering.", "comment": "sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering."}, {"pk": 2829321, "translation": "NET", "book": 4, "chapter": 28, "verse": 4, "text": "The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon,", "comment": "tn Heb \u201cbetween the evenings\u201d meaning between dusk and dark."}, {"pk": 2829322, "translation": "NET", "book": 4, "chapter": 28, "verse": 5, "text": "with one-tenth of an ephah of finely ground flour as a grain offering mixed with one quarter of a hin of pressed olive oil.", "comment": "sn That is about two quarts.
sn That is about one quart."}, {"pk": 2829323, "translation": "NET", "book": 4, "chapter": 28, "verse": 6, "text": "It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the LORD."}, {"pk": 2829324, "translation": "NET", "book": 4, "chapter": 28, "verse": 7, "text": "\u201c\u2018And its drink offering must be one quarter of a hin for each lamb. You must pour out the strong drink as a drink offering to the LORD in the holy place.", "comment": "tn The word \u05e9\u05c1\u05b5\u05db\u05b8\u05e8 (shekhar) is often translated \u201cstrong drink.\u201d It can mean \u201cbarley beer\u201d in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read \u201cwine\u201d (NAB, TEV, CEV); \u201cstrong wine\u201d (KJV); \u201cfermented drink\u201d (NIV, NLT); \u201cstrong drink\u201d (ASV, NASB, NRSV).
tn Heb \u201cthe one lamb,\u201d but it is meant to indicate for \u201ceach lamb.\u201d"}, {"pk": 2829325, "translation": "NET", "book": 4, "chapter": 28, "verse": 8, "text": "And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, you must offer it as an offering made by fire, as a pleasing aroma to the LORD.", "comment": "tn Heb \u201cas the grain offering of the morning and as its drink offering.\u201d"}, {"pk": 2829326, "translation": "NET", "book": 4, "chapter": 28, "verse": 9, "text": "\u201c\u2018On the Sabbath day, you must offer two unblemished lambs a year old, and two-tenths of an ephah of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering.", "comment": "sn That is, about 4 quarts.
tn The words \u201cyou must offer\u201d are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence."}, {"pk": 2829327, "translation": "NET", "book": 4, "chapter": 28, "verse": 10, "text": "This is the burnt offering for every Sabbath, besides the continual burnt offering and its drink offering.", "comment": "tn Heb \u201cthe burnt offering of the Sabbath by its Sabbath.\u201d"}, {"pk": 2829328, "translation": "NET", "book": 4, "chapter": 28, "verse": 11, "text": "\u201c\u2018On the first day of each month you must offer as a burnt offering to the LORD two young bulls, one ram, and seven unblemished lambs a year old,", "comment": "tn Heb \u201cof your months.\u201d"}, {"pk": 2829329, "translation": "NET", "book": 4, "chapter": 28, "verse": 12, "text": "with three-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for each bull, and two-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for the ram,"}, {"pk": 2829330, "translation": "NET", "book": 4, "chapter": 28, "verse": 13, "text": "and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the LORD."}, {"pk": 2829331, "translation": "NET", "book": 4, "chapter": 28, "verse": 14, "text": "For their drink offerings, include half a hin of wine with each bull, one-third of a hin for the ram, and one-fourth of a hin for each lamb. This is the burnt offering for each month throughout the months of the year.", "comment": "tn Heb \u201ca month in its month.\u201d
tn The word \u201cinclude\u201d is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence."}, {"pk": 2829332, "translation": "NET", "book": 4, "chapter": 28, "verse": 15, "text": "And one male goat must be offered to the LORD as a purification offering, in addition to the continual burnt offering and its drink offering.", "comment": "tn Heb \u201cone kid of the goats.\u201d"}, {"pk": 2829333, "translation": "NET", "book": 4, "chapter": 28, "verse": 16, "text": "\u201c\u2018On the fourteenth day of the first month is the LORD\u2019s Passover."}, {"pk": 2829334, "translation": "NET", "book": 4, "chapter": 28, "verse": 17, "text": "And on the fifteenth day of this month is the festival. For seven days bread made without yeast must be eaten."}, {"pk": 2829335, "translation": "NET", "book": 4, "chapter": 28, "verse": 18, "text": "And on the first day there is to be a holy assembly; you must do no ordinary work on it.", "comment": "tn Heb \u201cany work [of] service\u201d; this means any occupational work, that is, the ordinary service."}, {"pk": 2829336, "translation": "NET", "book": 4, "chapter": 28, "verse": 19, "text": "\u201c\u2018But you must offer to the LORD an offering made by fire, a burnt offering of two young bulls, one ram, and seven lambs one year old; they must all be unblemished.", "comment": "tn Heb \u201cunblemished they will be to you.\u201d So also in v. 31."}, {"pk": 2829337, "translation": "NET", "book": 4, "chapter": 28, "verse": 20, "text": "And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram."}, {"pk": 2829338, "translation": "NET", "book": 4, "chapter": 28, "verse": 21, "text": "For each of the seven lambs you are to offer one-tenth of an ephah,"}, {"pk": 2829339, "translation": "NET", "book": 4, "chapter": 28, "verse": 22, "text": "as well as one goat for a purification offering, to make atonement for you."}, {"pk": 2829340, "translation": "NET", "book": 4, "chapter": 28, "verse": 23, "text": "You must offer these in addition to the burnt offering in the morning which is for a continual burnt offering."}, {"pk": 2829341, "translation": "NET", "book": 4, "chapter": 28, "verse": 24, "text": "In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the LORD. It is to be offered in addition to the continual burnt offering and its drink offering."}, {"pk": 2829342, "translation": "NET", "book": 4, "chapter": 28, "verse": 25, "text": "On the seventh day you are to have a holy assembly, you must do no regular work."}, {"pk": 2829343, "translation": "NET", "book": 4, "chapter": 28, "verse": 26, "text": "\u201c\u2018Also, on the day of the first fruits, when you bring a new grain offering to the LORD during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work."}, {"pk": 2829344, "translation": "NET", "book": 4, "chapter": 28, "verse": 27, "text": "But you must offer as the burnt offering, as a sweet aroma to the LORD, two young bulls, one ram, seven lambs one year old,"}, {"pk": 2829345, "translation": "NET", "book": 4, "chapter": 28, "verse": 28, "text": "with their grain offering of finely ground flour mixed with olive oil: three-tenths of an ephah for each bull, two-tenths for the one ram,"}, {"pk": 2829346, "translation": "NET", "book": 4, "chapter": 28, "verse": 29, "text": "with one-tenth for each of the seven lambs,"}, {"pk": 2829347, "translation": "NET", "book": 4, "chapter": 28, "verse": 30, "text": "as well as one male goat to make an atonement for you."}, {"pk": 2829348, "translation": "NET", "book": 4, "chapter": 28, "verse": 31, "text": "You are to offer them with their drink offerings in addition to the continual burnt offering and its grain offering \u2014 they must be unblemished."}, {"pk": 2829349, "translation": "NET", "book": 4, "chapter": 29, "verse": 1, "text": "\u201c\u2018On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you."}, {"pk": 2829350, "translation": "NET", "book": 4, "chapter": 29, "verse": 2, "text": "You must offer a burnt offering as a sweet aroma to the LORD: one young bull, one ram, and seven lambs one year old without blemish."}, {"pk": 2829351, "translation": "NET", "book": 4, "chapter": 29, "verse": 3, "text": "\u201c\u2018Their grain offering is to be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths of an ephah for the ram,"}, {"pk": 2829352, "translation": "NET", "book": 4, "chapter": 29, "verse": 4, "text": "and one-tenth for each of the seven lambs,"}, {"pk": 2829353, "translation": "NET", "book": 4, "chapter": 29, "verse": 5, "text": "with one male goat for a purification offering to make an atonement for you;"}, {"pk": 2829354, "translation": "NET", "book": 4, "chapter": 29, "verse": 6, "text": "this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the LORD."}, {"pk": 2829355, "translation": "NET", "book": 4, "chapter": 29, "verse": 7, "text": "\u201c\u2018On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; you must not do any work on it.", "comment": "tn Heb \u201cafflict yourselves\u201d; NAB \u201cmortify yourselves\u201d; NIV, NRSV \u201cdeny yourselves.\u201dsn The verb seems to mean \u201chumble yourself.\u201d There is no explanation given for it. In the days of the prophets fasting seems to be associated with it (see Isa 58:3\u20135), and possibly the symbolic wearing of ashes."}, {"pk": 2829356, "translation": "NET", "book": 4, "chapter": 29, "verse": 8, "text": "But you must offer a burnt offering as a pleasing aroma to the LORD, one young bull, one ram, and seven lambs one year old, all of them without blemish.", "comment": "tn Heb \u201cthey shall be to you without blemish.\u201d"}, {"pk": 2829357, "translation": "NET", "book": 4, "chapter": 29, "verse": 9, "text": "Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths for the ram,"}, {"pk": 2829358, "translation": "NET", "book": 4, "chapter": 29, "verse": 10, "text": "and one-tenth for each of the seven lambs,"}, {"pk": 2829359, "translation": "NET", "book": 4, "chapter": 29, "verse": 11, "text": "along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings."}, {"pk": 2829360, "translation": "NET", "book": 4, "chapter": 29, "verse": 12, "text": "\u201c\u2018On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the LORD for seven days."}, {"pk": 2829361, "translation": "NET", "book": 4, "chapter": 29, "verse": 13, "text": "You must offer a burnt offering, an offering made by fire as a pleasing aroma to the LORD: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish."}, {"pk": 2829362, "translation": "NET", "book": 4, "chapter": 29, "verse": 14, "text": "Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams,"}, {"pk": 2829363, "translation": "NET", "book": 4, "chapter": 29, "verse": 15, "text": "and one-tenth for each of the fourteen lambs,"}, {"pk": 2829364, "translation": "NET", "book": 4, "chapter": 29, "verse": 16, "text": "along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering."}, {"pk": 2829365, "translation": "NET", "book": 4, "chapter": 29, "verse": 17, "text": "\u201c\u2018On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish,"}, {"pk": 2829366, "translation": "NET", "book": 4, "chapter": 29, "verse": 18, "text": "and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed,"}, {"pk": 2829367, "translation": "NET", "book": 4, "chapter": 29, "verse": 19, "text": "along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings."}, {"pk": 2829368, "translation": "NET", "book": 4, "chapter": 29, "verse": 20, "text": "\u201c\u2018On the third day you must offer eleven bulls, two rams, fourteen lambs one year old, all without blemish,", "comment": "tn The words \u201cyou must offer\u201d are implied."}, {"pk": 2829369, "translation": "NET", "book": 4, "chapter": 29, "verse": 21, "text": "and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed,"}, {"pk": 2829370, "translation": "NET", "book": 4, "chapter": 29, "verse": 22, "text": "along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering."}, {"pk": 2829371, "translation": "NET", "book": 4, "chapter": 29, "verse": 23, "text": "\u201c\u2018On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish,"}, {"pk": 2829372, "translation": "NET", "book": 4, "chapter": 29, "verse": 24, "text": "and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed,"}, {"pk": 2829373, "translation": "NET", "book": 4, "chapter": 29, "verse": 25, "text": "along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering."}, {"pk": 2829374, "translation": "NET", "book": 4, "chapter": 29, "verse": 26, "text": "\u201c\u2018On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish,"}, {"pk": 2829375, "translation": "NET", "book": 4, "chapter": 29, "verse": 27, "text": "and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed,"}, {"pk": 2829376, "translation": "NET", "book": 4, "chapter": 29, "verse": 28, "text": "along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering."}, {"pk": 2829377, "translation": "NET", "book": 4, "chapter": 29, "verse": 29, "text": "\u201c\u2018On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish,"}, {"pk": 2829378, "translation": "NET", "book": 4, "chapter": 29, "verse": 30, "text": "and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed,"}, {"pk": 2829379, "translation": "NET", "book": 4, "chapter": 29, "verse": 31, "text": "along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering."}, {"pk": 2829380, "translation": "NET", "book": 4, "chapter": 29, "verse": 32, "text": "\u201c\u2018On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish,"}, {"pk": 2829381, "translation": "NET", "book": 4, "chapter": 29, "verse": 33, "text": "and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed,"}, {"pk": 2829382, "translation": "NET", "book": 4, "chapter": 29, "verse": 34, "text": "along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering."}, {"pk": 2829383, "translation": "NET", "book": 4, "chapter": 29, "verse": 35, "text": "\u201c\u2018On the eighth day you are to have a holy assembly; you must do no ordinary work on it."}, {"pk": 2829384, "translation": "NET", "book": 4, "chapter": 29, "verse": 36, "text": "But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the LORD, one bull, one ram, seven lambs one year old, all of them without blemish,"}, {"pk": 2829385, "translation": "NET", "book": 4, "chapter": 29, "verse": 37, "text": "and with their grain offering and their drink offerings for the bull, for the ram, and for the lambs, according to their number as prescribed,"}, {"pk": 2829386, "translation": "NET", "book": 4, "chapter": 29, "verse": 38, "text": "along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering."}, {"pk": 2829387, "translation": "NET", "book": 4, "chapter": 29, "verse": 39, "text": "\u201c\u2018These things you must present to the LORD at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.\u2019\u201d"}, {"pk": 2829388, "translation": "NET", "book": 4, "chapter": 29, "verse": 40, "text": "(30:1) So Moses told the Israelites everything, just as the LORD had commanded him.", "comment": "sn Beginning with 29:40, the verse numbers through 30:16 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:40 ET = 30:1 HT, 30:1 ET = 30:2 HT, etc., through 30:16 ET = 30:17 HT. With 31:1 the verse numbers in the ET and HT are again the same.
tn Heb \u201cMoses.\u201d The proper name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons."}, {"pk": 2829389, "translation": "NET", "book": 4, "chapter": 30, "verse": 1, "text": "Moses told the leaders of the tribes concerning the Israelites, \u201cThis is what the LORD has commanded:", "comment": "sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters\u2019 inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.
tn Heb \u201cheads.\u201d
tn Heb \u201cThis is the word which.\u201d"}, {"pk": 2829390, "translation": "NET", "book": 4, "chapter": 30, "verse": 2, "text": "If a man makes a vow to the LORD or takes an oath of binding obligation on himself, he must not break his word, but must do whatever he has promised.", "comment": "tn The legal construction states the class to which the law applies, and then lays down the condition: \u201cmen [man] \u2013 if\u2026.\u201d
tn The expression is \u201cswear an oath\u201d (\u05d4\u05b4\u05e9\u05c1\u05bc\u05b8\u05d1\u05b7\u05e2 \u05e9\u05c1\u05b0\u05d1\u05bb\u05e2\u05b8\u05d4, hishava\u2019 sh\u00ffvu\u2019ah). The vow (\u05e0\u05b5\u05d3\u05b6\u05e8, neder) was a promise to donate something of oneself or one\u2019s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham\u2019s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).
tn The Hebrew text has\u05dc\u05b6\u05d0\u05b0\u05e1\u05b9\u05e8 \u05d0\u05b4\u05e1\u05bc\u05b8\u05e8 (le\u2019sor \u2019issar), meaning \u201cto take a binding obligation.\u201d This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The \u05e0\u05b6\u05d3\u05b6\u05e8 (neder) may have been more for religious matters, and the \u05d0\u05b4\u05e1\u05bc\u05b8\u05e8 more for social concerns, but this cannot be documented with certainty.
tn Heb \u201caccording to all that goes out of his mouth.\u201d
tn The Hebrew text uses a cognate accusative construction to express this: \u201ca man if he vows a vow.\u201d"}, {"pk": 2829391, "translation": "NET", "book": 4, "chapter": 30, "verse": 3, "text": "\u201cIf a young woman who is still living in her father\u2019s house makes a vow to the LORD or places herself under an obligation,", "comment": "tn The Hebrew text just has \u201cin her father\u2019s house\u201d and not \u201cwho is still living,\u201d but that is the meaning of the line.
tn The qualification comes at the end of the verse, and simply says \u201cin her youth.\u201d"}, {"pk": 2829392, "translation": "NET", "book": 4, "chapter": 30, "verse": 4, "text": "and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her, then all her vows will stand, and every obligation to which she has pledged herself will stand.", "comment": "tn The verb \u05e7\u05d5\u05bc\u05dd (qum) is best translated \u201cstand\u201d here, but the idea with it is that what she vows is established as a genuine oath with the father\u2019s approval (or acquiescence).
tn The intent of this expression is that he does not object to the vow."}, {"pk": 2829393, "translation": "NET", "book": 4, "chapter": 30, "verse": 5, "text": "But if her father overrules her when he hears about it, then none of her vows or her obligations which she has pledged for herself will stand. And the LORD will release her from it, because her father overruled her.", "comment": "tn The Hebrew \u201call will not stand\u201d is best rendered \u201cnone will stand.\u201d
tn The idiom is \u201cin the day of,\u201d but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.
tn The verb has often been translated \u201cforgive\u201d (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of \u201crelease from obligation\u201d is better; the idea is like that of having a debt \u201cforgiven\u201d or \u201cretired.\u201d In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed."}, {"pk": 2829394, "translation": "NET", "book": 4, "chapter": 30, "verse": 6, "text": "\u201cAnd if she marries a husband while under a vow, or she uttered anything impulsively by which she has pledged herself,", "comment": "tn Heb \u201cand her vows are upon her.\u201d It may be that the woman gets married while her vows are still unfulfilled.
tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it \u201ca binding obligation rashly uttered.\u201d"}, {"pk": 2829395, "translation": "NET", "book": 4, "chapter": 30, "verse": 7, "text": "and her husband hears about it, but remains silent about her when he hears about it, then her vows will stand and her obligations which she has pledged for herself will stand."}, {"pk": 2829396, "translation": "NET", "book": 4, "chapter": 30, "verse": 8, "text": "But if when her husband hears it he overrules her, then he will nullify the vow she has taken, and whatever she uttered impulsively which she has pledged for herself. And the LORD will release her from it.", "comment": "tn The verb is the Hiphil perfect with a vav (\u05d5) consecutive from the verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar, \u201cto annul\u201d). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause \u2013 if this is the case, then this is what will happen.
tn Heb \u201cwhich [she is] under it.\u201d"}, {"pk": 2829397, "translation": "NET", "book": 4, "chapter": 30, "verse": 9, "text": "\u201cBut every vow of a widow or of a divorced woman which she has pledged for herself will remain intact.", "comment": "tn The Hebrew text says her vow \u201cshall stand against her.\u201d In other words, she must fulfill, or bear the consequences of, whatever she vowed."}, {"pk": 2829398, "translation": "NET", "book": 4, "chapter": 30, "verse": 10, "text": "If she made the vow in her husband\u2019s house or put herself under obligation with an oath,"}, {"pk": 2829399, "translation": "NET", "book": 4, "chapter": 30, "verse": 11, "text": "and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand."}, {"pk": 2829400, "translation": "NET", "book": 4, "chapter": 30, "verse": 12, "text": "But if her husband clearly nullifies them when he hears them, then whatever she says by way of vows or obligations will not stand. Her husband has made them void, and the LORD will release her from them.", "comment": "tn Heb whatever proceeds from her lips.\u201d
tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void."}, {"pk": 2829401, "translation": "NET", "book": 4, "chapter": 30, "verse": 13, "text": "\u201cAny vow or sworn obligation that would bring affliction to her, her husband can confirm or nullify.", "comment": "tn Heb \u201cor her husband can nullify.\u201d
tn The sentence uses the infinitive construct \u05dc\u05b0\u05e2\u05b7\u05e0\u05bc\u05b9\u05ea (l\u00ff\u2019annot, \u201cto afflict\u201d), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage."}, {"pk": 2829402, "translation": "NET", "book": 4, "chapter": 30, "verse": 14, "text": "But if her husband remains completely silent about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.", "comment": "tn The sentence uses the infinitive absolute to strengthen the idea."}, {"pk": 2829403, "translation": "NET", "book": 4, "chapter": 30, "verse": 15, "text": "But if he should nullify them after he has heard them, then he will bear her iniquity.\u201d", "comment": "sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility."}, {"pk": 2829404, "translation": "NET", "book": 4, "chapter": 30, "verse": 16, "text": "These are the statutes that the LORD commanded Moses, relating to a man and his wife, and a father and his young daughter who is still living in her father\u2019s house.", "comment": "tn Heb \u201cbetween.\u201d"}, {"pk": 2829405, "translation": "NET", "book": 4, "chapter": 31, "verse": 1, "text": "The LORD spoke to Moses:", "comment": "sn This lengthy chapter records the mobilization of the troops (vv. 1\u20135), the war itself (vv. 6\u201313), the death of the captive women (vv. 14\u201318), the purification of the nations (vv. 19\u201324), and the distribution of the spoils (vv. 25\u201354). For more detail, see G. W. Coats, \u201cMoses in Midian,\u201d JBL 92 (1973): 3-10; and W. J. Dumbrell, \u201cMidian \u2013 a Land or a League?\u201d VT 25 (1975): 323-37."}, {"pk": 2829406, "translation": "NET", "book": 4, "chapter": 31, "verse": 2, "text": "\u201cExact vengeance for the Israelites on the Midianites \u2014 after that you will be gathered to your people.\u201d", "comment": "sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this \u2013 it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.
sn This would be the last major enterprise that Moses would have to undertake. He would soon die and \u201cbe gathered to his people\u201d as Aaron was.
tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil."}, {"pk": 2829407, "translation": "NET", "book": 4, "chapter": 31, "verse": 3, "text": "So Moses spoke to the people: \u201cArm men from among you for the war, to attack the Midianites and to execute the LORD\u2019s vengeance on Midian.", "comment": "tn Heb \u201cgive.\u201d
tn The Niphal imperative, literally \u201carm yourselves,\u201d is the call to mobilize the nation for war. It is followed by the jussive, \u201cand they will be,\u201d which would then be subordinated to say \u201cthat they may be.\u201d The versions changed the verb to a Hiphil, but that is unnecessary: \u201carm some of yourselves.\u201d"}, {"pk": 2829408, "translation": "NET", "book": 4, "chapter": 31, "verse": 4, "text": "You must send to the battle a thousand men from every tribe throughout all the tribes of Israel.\u201d", "comment": "sn Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory."}, {"pk": 2829409, "translation": "NET", "book": 4, "chapter": 31, "verse": 5, "text": "So a thousand from every tribe, twelve thousand armed for battle in all, were provided out of the thousands of Israel."}, {"pk": 2829410, "translation": "NET", "book": 4, "chapter": 31, "verse": 6, "text": "So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge of the holy articles and the signal trumpets.", "comment": "tn The Hebrew text uses the idiom that these \u201cwere in his hand,\u201d meaning that he had the responsibility over them.
sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) \u201cthe Urim and Thummim.\u201d"}, {"pk": 2829411, "translation": "NET", "book": 4, "chapter": 31, "verse": 7, "text": "They fought against the Midianites, as the LORD commanded Moses, and they killed every male.", "comment": "sn Many modern biblical scholars assume that this passage is fictitious. The text says that they killed every male, but Judges accounts for the Midianites. The texts can be harmonized rather simply \u2013 they killed every Midianite who was in the battle. Midianite tribes and cities dotted the whole region, but that does not mean Israel went and killed every single one of them. There apparently was a core of Midianites whom Balaam had influenced to pervert Israel."}, {"pk": 2829412, "translation": "NET", "book": 4, "chapter": 31, "verse": 8, "text": "They killed the kings of Midian in addition to those slain \u2014 Evi, Rekem, Zur, Hur, and Reba \u2014 five Midianite kings. They also killed Balaam son of Beor with the sword.", "comment": "sn Here again we see that there was no unified empire, but Midianite tribal groups.
sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual."}, {"pk": 2829413, "translation": "NET", "book": 4, "chapter": 31, "verse": 9, "text": "The Israelites took the women of Midian captives along with their little ones, and took all their herds, all their flocks, and all their goods as plunder."}, {"pk": 2829414, "translation": "NET", "book": 4, "chapter": 31, "verse": 10, "text": "They burned all their towns where they lived and all their encampments.", "comment": "tn The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.
tn Heb \u201cburned with fire.\u201d"}, {"pk": 2829415, "translation": "NET", "book": 4, "chapter": 31, "verse": 11, "text": "They took all the plunder and all the spoils, both people and animals."}, {"pk": 2829416, "translation": "NET", "book": 4, "chapter": 31, "verse": 12, "text": "They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the plains of Moab, along the Jordan River across from Jericho.", "comment": "tn Or \u201csteppes.\u201d
tn Again this expression, \u201cthe Jordan of Jericho,\u201d is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2829417, "translation": "NET", "book": 4, "chapter": 31, "verse": 13, "text": "Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp."}, {"pk": 2829418, "translation": "NET", "book": 4, "chapter": 31, "verse": 14, "text": "But Moses was furious with the officers of the army, the commanders over thousands and commanders over hundreds, who had come from service in the war."}, {"pk": 2829419, "translation": "NET", "book": 4, "chapter": 31, "verse": 15, "text": "Moses said to them, \u201cHave you allowed all the women to live?", "comment": "tn The verb is the Piel perfect of the word \u05d7\u05b8\u05d9\u05b8\u05d4 (khayah, \u201cto live\u201d). In the Piel stem it must here mean \u201cpreserve alive,\u201d or \u201callow to live,\u201d rather than make alive."}, {"pk": 2829420, "translation": "NET", "book": 4, "chapter": 31, "verse": 16, "text": "Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the LORD in the matter of Peor \u2014 which resulted in the plague among the community of the LORD!"}, {"pk": 2829421, "translation": "NET", "book": 4, "chapter": 31, "verse": 17, "text": "Now therefore kill every boy, and kill every woman who has had sexual intercourse with a man.", "comment": "tn Heb \u201cevery woman who has known [a] man by lying with a man.\u201d
tn Heb \u201cevery male among the little ones.\u201dsn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God\u2019s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil."}, {"pk": 2829422, "translation": "NET", "book": 4, "chapter": 31, "verse": 18, "text": "But all the young women who have not had sexual intercourse with a man will be yours.", "comment": "sn Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story.
tn Or \u201cgirls.\u201d The Hebrew indicates they would be female children, making the selection easy.
tn Heb \u201cwho have not known [a] man by lying with a man.\u201d"}, {"pk": 2829423, "translation": "NET", "book": 4, "chapter": 31, "verse": 19, "text": "\u201cAny of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day."}, {"pk": 2829424, "translation": "NET", "book": 4, "chapter": 31, "verse": 20, "text": "You must purify each garment and everything that is made of skin, everything made of goat\u2019s hair, and everything made of wood.\u201d", "comment": "sn These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the Lord."}, {"pk": 2829425, "translation": "NET", "book": 4, "chapter": 31, "verse": 21, "text": "Then Eleazar the priest said to the men of war who had gone into the battle, \u201cThis is the ordinance of the law that the LORD commanded Moses:"}, {"pk": 2829426, "translation": "NET", "book": 4, "chapter": 31, "verse": 22, "text": "\u2018Only the gold, the silver, the bronze, the iron, the tin, and the lead,"}, {"pk": 2829427, "translation": "NET", "book": 4, "chapter": 31, "verse": 23, "text": "everything that may stand the fire, you are to pass through the fire, and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water.", "comment": "sn Purification by fire is unique to this event. Making these metallic objects \u201cpass through the fire\u201d was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice."}, {"pk": 2829428, "translation": "NET", "book": 4, "chapter": 31, "verse": 24, "text": "You must wash your clothes on the seventh day, and you will be ceremonially clean, and afterward you may enter the camp.\u2019\u201d"}, {"pk": 2829429, "translation": "NET", "book": 4, "chapter": 31, "verse": 25, "text": "Then the LORD spoke to Moses:"}, {"pk": 2829430, "translation": "NET", "book": 4, "chapter": 31, "verse": 26, "text": "\u201cYou and Eleazar the priest, and all the family leaders of the community, take the sum of the plunder that was captured, both people and animals.", "comment": "tn The idiom here is \u201ctake up the head,\u201d meaning take a census, or count the totals."}, {"pk": 2829431, "translation": "NET", "book": 4, "chapter": 31, "verse": 27, "text": "Divide the plunder into two parts, one for those who took part in the war \u2014 who went out to battle \u2014 and the other for all the community."}, {"pk": 2829432, "translation": "NET", "book": 4, "chapter": 31, "verse": 28, "text": "\u201cYou must exact a tribute for the LORD from the fighting men who went out to battle: one life out of five hundred, from the people, the cattle, and from the donkeys and the sheep.", "comment": "tn The verb is the Hiphil, \u201cyou shall cause to be taken up.\u201d The perfect with vav (\u05d5) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the Lord."}, {"pk": 2829433, "translation": "NET", "book": 4, "chapter": 31, "verse": 29, "text": "You are to take it from their half-share and give it to Eleazar the priest for a raised offering to the LORD."}, {"pk": 2829434, "translation": "NET", "book": 4, "chapter": 31, "verse": 30, "text": "From the Israelites\u2019 half-share you are to take one portion out of fifty of the people, the cattle, the donkeys, and the sheep \u2014 from every kind of animal \u2014 and you are to give them to the Levites, who are responsible for the care of the LORD\u2019s tabernacle.\u201d"}, {"pk": 2829435, "translation": "NET", "book": 4, "chapter": 31, "verse": 31, "text": "So Moses and Eleazar the priest did as the LORD commanded Moses."}, {"pk": 2829436, "translation": "NET", "book": 4, "chapter": 31, "verse": 32, "text": "The spoil that remained of the plunder which the fighting men had gathered was 675,000 sheep,", "comment": "tn Heb \u201cpeople.\u201d
tn Heb \u201chad plundered.\u201d"}, {"pk": 2829437, "translation": "NET", "book": 4, "chapter": 31, "verse": 33, "text": "72,000 cattle,"}, {"pk": 2829438, "translation": "NET", "book": 4, "chapter": 31, "verse": 34, "text": "61,000 donkeys,"}, {"pk": 2829439, "translation": "NET", "book": 4, "chapter": 31, "verse": 35, "text": "and 32,000 young women who had never had sexual intercourse with a man.", "comment": "sn Here again we encounter one of the difficulties of the book, the use of the large numbers. Only twelve thousand soldiers fought the Midianites, but they brought back this amount of plunder, including 32,000 girls. Until a solution for numbers in the book can be found, or the current translation confirmed, one must remain cautious in interpretation."}, {"pk": 2829440, "translation": "NET", "book": 4, "chapter": 31, "verse": 36, "text": "The half-portion of those who went to war numbered 337,500 sheep;"}, {"pk": 2829441, "translation": "NET", "book": 4, "chapter": 31, "verse": 37, "text": "the LORD\u2019s tribute from the sheep was 675."}, {"pk": 2829442, "translation": "NET", "book": 4, "chapter": 31, "verse": 38, "text": "The cattle numbered 36,000; the LORD\u2019s tribute was 72.", "comment": "tn The word \u201cnumbered\u201d has been supplied in the translation for clarity."}, {"pk": 2829443, "translation": "NET", "book": 4, "chapter": 31, "verse": 39, "text": "The donkeys were 30,500, of which the LORD\u2019s tribute was 61."}, {"pk": 2829444, "translation": "NET", "book": 4, "chapter": 31, "verse": 40, "text": "The people were 16,000, of which the LORD\u2019s tribute was 32 people.", "comment": "tn Heb \u201csoul.\u201d"}, {"pk": 2829445, "translation": "NET", "book": 4, "chapter": 31, "verse": 41, "text": "So Moses gave the tribute, which was the LORD\u2019s raised offering, to Eleazar the priest, as the LORD commanded Moses."}, {"pk": 2829446, "translation": "NET", "book": 4, "chapter": 31, "verse": 42, "text": "From the Israelites\u2019 half-share that Moses had separated from the fighting men,", "comment": "tn Heb \u201cthe men who were fighting.\u201d"}, {"pk": 2829447, "translation": "NET", "book": 4, "chapter": 31, "verse": 43, "text": "there were 337,500 sheep from the portion belonging to the community,"}, {"pk": 2829448, "translation": "NET", "book": 4, "chapter": 31, "verse": 44, "text": "36,000 cattle,"}, {"pk": 2829449, "translation": "NET", "book": 4, "chapter": 31, "verse": 45, "text": "30,500 donkeys,"}, {"pk": 2829450, "translation": "NET", "book": 4, "chapter": 31, "verse": 46, "text": "and 16,000 people."}, {"pk": 2829451, "translation": "NET", "book": 4, "chapter": 31, "verse": 47, "text": "From the Israelites\u2019 share Moses took one of every fifty people and animals and gave them to the Levites who were responsible for the care of the Lord\u2019s tabernacle, just as the LORD commanded Moses."}, {"pk": 2829452, "translation": "NET", "book": 4, "chapter": 31, "verse": 48, "text": "Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses"}, {"pk": 2829453, "translation": "NET", "book": 4, "chapter": 31, "verse": 49, "text": "and said to him, \u201cYour servants have taken a count of the men who were in the battle, who were under our authority, and not one is missing.", "comment": "tn Heb \u201cto Moses\u201d; the proper name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons.
tn Heb \u201clifted up the head.\u201d
tn Heb \u201cin our hand.\u201d"}, {"pk": 2829454, "translation": "NET", "book": 4, "chapter": 31, "verse": 50, "text": "So we have brought as an offering for the LORD what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves before the LORD.\u201d", "comment": "tn Heb \u201cour souls.\u201d
sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared."}, {"pk": 2829455, "translation": "NET", "book": 4, "chapter": 31, "verse": 51, "text": "Moses and Eleazar the priest took the gold from them, all of it in the form of ornaments."}, {"pk": 2829456, "translation": "NET", "book": 4, "chapter": 31, "verse": 52, "text": "All the gold of the offering they offered up to the LORD from the commanders of thousands and the commanders of hundreds weighed 16,750 shekels.", "comment": "sn Or about 420 imperial pounds."}, {"pk": 2829457, "translation": "NET", "book": 4, "chapter": 31, "verse": 53, "text": "Each soldier had taken plunder for himself."}, {"pk": 2829458, "translation": "NET", "book": 4, "chapter": 31, "verse": 54, "text": "So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders of hundreds and brought it into the tent of meeting as a memorial for the Israelites before the LORD.", "comment": "tn The Hebrew text does not repeat the word \u201ccommanders\u201d here, but it is implied.
tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory."}, {"pk": 2829459, "translation": "NET", "book": 4, "chapter": 32, "verse": 1, "text": "Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle,", "comment": "sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1\u20135), the response by Moses (vv. 6\u201315), the proposal (vv. 16\u201327), and the conclusion of the matter (vv. 28\u201342). For literature on this subject, both critical and conservative, see S. E. Loewenstein, \u201cThe Relation of the Settlement of Gad and Reuben in Numbers 32:1\u201338, Its Background and Its Composition,\u201d Tarbiz 42 (1972): 12-26; J. Mauchline, \u201cGilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,\u201d VT 6 (1956): 19-33; and A. Bergmann, \u201cThe Israelite Tribe of Half-Manasseh,\u201d JPOS 16 (1936): 224-54.
tn Heb \u201cthe place was a place of/for cattle.\u201d"}, {"pk": 2829460, "translation": "NET", "book": 4, "chapter": 32, "verse": 2, "text": "the Gadites and the Reubenites came and addressed Moses, Eleazar the priest, and the leaders of the community. They said,"}, {"pk": 2829461, "translation": "NET", "book": 4, "chapter": 32, "verse": 3, "text": "\u201cAtaroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon,", "comment": "tn Cf. Baal-meon in v. 38.
tc Smr and the LXX have Sibmah. Cf. v. 38."}, {"pk": 2829462, "translation": "NET", "book": 4, "chapter": 32, "verse": 4, "text": "the land that the LORD subdued before the community of Israel, is ideal for cattle, and your servants have cattle.\u201d", "comment": "tn The verb is the Hiphil perfect of \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah), a term that can mean \u201csmite, strike, attack, destroy.\u201d"}, {"pk": 2829463, "translation": "NET", "book": 4, "chapter": 32, "verse": 5, "text": "So they said, \u201cIf we have found favor in your sight, let this land be given to your servants for our inheritance. Do not have us cross the Jordan River.\u201d", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
tn The verb is the Hiphil jussive from \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar, \u201cto cross over\u201d). The idea of \u201ccause to cross\u201d or \u201cmake us cross\u201d might be too harsh, but \u201ctake across\u201d with the rest of the nation is what they are trying to avoid.
tn Heb \u201ceyes.\u201d"}, {"pk": 2829464, "translation": "NET", "book": 4, "chapter": 32, "verse": 6, "text": "Moses said to the Gadites and the Reubenites, \u201cMust your brothers go to war while you remain here?", "comment": "tn The vav (\u05d5) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, \u201cwhile you stay here.\u201d"}, {"pk": 2829465, "translation": "NET", "book": 4, "chapter": 32, "verse": 7, "text": "Why do you frustrate the intent of the Israelites to cross over into the land which the LORD has given them?", "comment": "tn Heb \u201cheart.\u201d So also in v. 9."}, {"pk": 2829466, "translation": "NET", "book": 4, "chapter": 32, "verse": 8, "text": "Your fathers did the same thing when I sent them from Kadesh Barnea to see the land."}, {"pk": 2829467, "translation": "NET", "book": 4, "chapter": 32, "verse": 9, "text": "When they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter the land that the LORD had given them.", "comment": "tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.
tn The infinitive construct here with lamed (\u05dc) is functioning as a result clause.
tn The preterite with vav (\u05d5) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause."}, {"pk": 2829468, "translation": "NET", "book": 4, "chapter": 32, "verse": 10, "text": "So the anger of the LORD was kindled that day, and he swore,"}, {"pk": 2829469, "translation": "NET", "book": 4, "chapter": 32, "verse": 11, "text": "\u2018Because they have not followed me wholeheartedly, not one of the men twenty years old and upward who came from Egypt will see the land that I swore to give to Abraham, Isaac, and Jacob,", "comment": "tn The words \u201cto give\u201d are not in the Hebrew text but have been supplied in the translation for clarity.
tc The LXX adds \u201cthose knowing bad and good.\u201d
tn The sentence begins with \u201cif they see\u2026.\u201d This is the normal way for Hebrew to express a negative oath \u2013 \u201cthey will by no means see\u2026.\u201d The sentence is elliptical; it is saying something like \u201c[May God do so to me] if they see,\u201d meaning they won\u2019t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.
tn The clause is difficult; it means essentially that \u201cthey have not made full [their coming] after\u201d the Lord."}, {"pk": 2829470, "translation": "NET", "book": 4, "chapter": 32, "verse": 12, "text": "except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the LORD wholeheartedly.\u2019"}, {"pk": 2829471, "translation": "NET", "book": 4, "chapter": 32, "verse": 13, "text": "So the LORD\u2019s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before the LORD was finished.", "comment": "tn The verb is difficult to translate, since it has the idea of \u201ccomplete, finish\u201d (\u05ea\u05bc\u05b8\u05de\u05b8\u05dd, tamam). It could be translated \u201cconsumed\u201d in this passage (so KJV, ASV); NASB \u201cwas destroyed.\u201d
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2829472, "translation": "NET", "book": 4, "chapter": 32, "verse": 14, "text": "Now look, you are standing in your fathers\u2019 place, a brood of sinners, to increase still further the fierce wrath of the LORD against the Israelites."}, {"pk": 2829473, "translation": "NET", "book": 4, "chapter": 32, "verse": 15, "text": "For if you turn away from following him, he will once again abandon them in the wilderness, and you will be the reason for their destruction.\u201d", "comment": "tn The construction uses a verbal hendiadys with the verb \u201cto add\u201d serving to modify the main verb.
tn Heb \u201cand you will destroy all this people.\u201d"}, {"pk": 2829474, "translation": "NET", "book": 4, "chapter": 32, "verse": 16, "text": "Then they came very close to him and said, \u201cWe will build sheep folds here for our flocks and cities for our families,", "comment": "tn Heb \u201cour little ones.\u201d"}, {"pk": 2829475, "translation": "NET", "book": 4, "chapter": 32, "verse": 17, "text": "but we will maintain ourselves in armed readiness and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against the inhabitants of the land.", "comment": "tn The MT has \u05d7\u05bb\u05e9\u05c1\u05b4\u05d9\u05dd (khushim); the verbal root is \u05d7\u05d5\u05bc\u05e9\u05c1 (khush, \u201cto make haste\u201d or \u201churry\u201d). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to \u05d7\u05b2\u05de\u05bb\u05e9\u05c1\u05b4\u05d9\u05dd (hamushim), a qal passive participle meaning \u201cin battle array.\u201d See further BDB 301 s.v. I \u05d7\u05d5\u05bc\u05e9\u05c1, BDB 332 s.v. \u05d7\u05b2\u05de\u05bb\u05e9\u05c1\u05b4\u05d9\u05dd; HALOT 300 s.v. I \u05d7\u05d5\u05e9\u05c1, \u05d7\u05d9\u05e9\u05c1; HALOT 331 s.v. I \u05d7\u05de\u05e9\u05c1.
tn Heb \u201cfrom before.\u201d"}, {"pk": 2829476, "translation": "NET", "book": 4, "chapter": 32, "verse": 18, "text": "We will not return to our homes until every Israelite has his inheritance."}, {"pk": 2829477, "translation": "NET", "book": 4, "chapter": 32, "verse": 19, "text": "For we will not accept any inheritance on the other side of the Jordan River and beyond, because our inheritance has come to us on this eastern side of the Jordan.\u201d", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2829478, "translation": "NET", "book": 4, "chapter": 32, "verse": 20, "text": "Then Moses replied, \u201cIf you will do this thing, and if you will arm yourselves for battle before the LORD,", "comment": "tn Heb \u201csaid to them.\u201d"}, {"pk": 2829479, "translation": "NET", "book": 4, "chapter": 32, "verse": 21, "text": "and if all your armed men cross the Jordan before the LORD until he drives out his enemies from his presence"}, {"pk": 2829480, "translation": "NET", "book": 4, "chapter": 32, "verse": 22, "text": "and the land is subdued before the LORD, then afterward you may return and be free of your obligation to the LORD and to Israel. This land will then be your possession in the LORD\u2019s sight."}, {"pk": 2829481, "translation": "NET", "book": 4, "chapter": 32, "verse": 23, "text": "\u201cBut if you do not do this, then look, you will have sinned against the LORD. And know that your sin will find you out.", "comment": "tn The nuance of the perfect tense here has to be the future perfect."}, {"pk": 2829482, "translation": "NET", "book": 4, "chapter": 32, "verse": 24, "text": "So build cities for your descendants and pens for your sheep, but do what you have said you would do.\u201d", "comment": "tn Heb \u201cthat which goes out/has gone out of your mouth.\u201d"}, {"pk": 2829483, "translation": "NET", "book": 4, "chapter": 32, "verse": 25, "text": "So the Gadites and the Reubenites replied to Moses, \u201cYour servants will do as my lord commands."}, {"pk": 2829484, "translation": "NET", "book": 4, "chapter": 32, "verse": 26, "text": "Our children, our wives, our flocks, and all our livestock will be there in the cities of Gilead,"}, {"pk": 2829485, "translation": "NET", "book": 4, "chapter": 32, "verse": 27, "text": "but your servants will cross over, every man armed for war, to do battle in the LORD\u2019s presence, just as my lord says.\u201d"}, {"pk": 2829486, "translation": "NET", "book": 4, "chapter": 32, "verse": 28, "text": "So Moses gave orders about them to Eleazar the priest, to Joshua son of Nun, and to the heads of the families of the Israelite tribes."}, {"pk": 2829487, "translation": "NET", "book": 4, "chapter": 32, "verse": 29, "text": "Moses said to them: \u201cIf the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the LORD\u2019s presence, and you conquer the land, then you must allot them the territory of Gilead as their possession.", "comment": "tn Heb \u201cand the land is subdued before you.\u201d"}, {"pk": 2829488, "translation": "NET", "book": 4, "chapter": 32, "verse": 30, "text": "But if they do not cross over with you armed, they must receive possessions among you in Canaan.\u201d"}, {"pk": 2829489, "translation": "NET", "book": 4, "chapter": 32, "verse": 31, "text": "Then the Gadites and the Reubenites answered, \u201cYour servants will do what the LORD has spoken.", "comment": "tn Heb \u201cthat which the Lord has spoken to your servants, thus we will do.\u201d"}, {"pk": 2829490, "translation": "NET", "book": 4, "chapter": 32, "verse": 32, "text": "We will cross armed in the LORD\u2019s presence into the land of Canaan, and then the possession of our inheritance that we inherit will be ours on this side of the Jordan River.\u201d", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2829491, "translation": "NET", "book": 4, "chapter": 32, "verse": 33, "text": "So Moses gave to the Gadites, the Reubenites, and to half the tribe of Manasseh son of Joseph the realm of King Sihon of the Amorites, and the realm of King Og of Bashan, the entire land with its cities and the territory surrounding them.", "comment": "tn Heb \u201cthe land with its cities in the borders of the cities of the land all around.\u201d"}, {"pk": 2829492, "translation": "NET", "book": 4, "chapter": 32, "verse": 34, "text": "The Gadites rebuilt Dibon, Ataroth, Aroer,"}, {"pk": 2829493, "translation": "NET", "book": 4, "chapter": 32, "verse": 35, "text": "Atroth Shophan, Jazer, Jogbehah,"}, {"pk": 2829494, "translation": "NET", "book": 4, "chapter": 32, "verse": 36, "text": "Beth Nimrah, and Beth Haran as fortified cities, and constructed pens for their flocks."}, {"pk": 2829495, "translation": "NET", "book": 4, "chapter": 32, "verse": 37, "text": "The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim,"}, {"pk": 2829496, "translation": "NET", "book": 4, "chapter": 32, "verse": 38, "text": "Nebo, Baal Meon (with a change of name), and Sibmah. They renamed the cities they built.", "comment": "tn Heb \u201ccalled names.\u201d"}, {"pk": 2829497, "translation": "NET", "book": 4, "chapter": 32, "verse": 39, "text": "The descendants of Machir son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were in it."}, {"pk": 2829498, "translation": "NET", "book": 4, "chapter": 32, "verse": 40, "text": "So Moses gave Gilead to Machir, son of Manasseh, and he lived there.", "comment": "tn Heb \u201cin it.\u201d"}, {"pk": 2829499, "translation": "NET", "book": 4, "chapter": 32, "verse": 41, "text": "Now Jair son of Manasseh went and captured their small towns and named them Havvoth Jair."}, {"pk": 2829500, "translation": "NET", "book": 4, "chapter": 32, "verse": 42, "text": "Then Nobah went and captured Kenath and its villages and called it Nobah after his own name."}, {"pk": 2829501, "translation": "NET", "book": 4, "chapter": 33, "verse": 1, "text": "These are the journeys of the Israelites, who went out of the land of Egypt by their divisions under the authority of Moses and Aaron.", "comment": "tn Heb \u201chand.\u201d
sn This material can be arranged into four sections: from Egypt to Sinai (vv. 1\u201315), the wilderness wanderings (vv. 16\u201336), from Kadesh to Moab (vv. 37\u201349), and final orders for Canaan (vv. 50\u201356)."}, {"pk": 2829502, "translation": "NET", "book": 4, "chapter": 33, "verse": 2, "text": "Moses recorded their departures according to their journeys, by the commandment of the LORD; now these are their journeys according to their departures.", "comment": "tn Heb \u201ctheir goings out.\u201d
tn Heb \u201cmouth.\u201d"}, {"pk": 2829503, "translation": "NET", "book": 4, "chapter": 33, "verse": 3, "text": "They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Passover the Israelites went out defiantly in plain sight of all the Egyptians.", "comment": "tn Heb \u201cmorrow.\u201d
tn Heb \u201cwith a high hand\u201d; the expression means \u201cdefiantly; boldly\u201d or \u201cwith confidence.\u201d The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).
tn Heb \u201cin the eyes.\u201d"}, {"pk": 2829504, "translation": "NET", "book": 4, "chapter": 33, "verse": 4, "text": "Now the Egyptians were burying all their firstborn, whom the LORD had killed among them; the LORD also executed judgments on their gods."}, {"pk": 2829505, "translation": "NET", "book": 4, "chapter": 33, "verse": 5, "text": "The Israelites traveled from Rameses and camped in Succoth."}, {"pk": 2829506, "translation": "NET", "book": 4, "chapter": 33, "verse": 6, "text": "They traveled from Succoth, and camped in Etham, which is on the edge of the wilderness."}, {"pk": 2829507, "translation": "NET", "book": 4, "chapter": 33, "verse": 7, "text": "They traveled from Etham, and turned again to Pi-hahiroth, which is before Baal-Zephon; and they camped before Migdal."}, {"pk": 2829508, "translation": "NET", "book": 4, "chapter": 33, "verse": 8, "text": "They traveled from Pi-hahiroth, and passed through the middle of the sea into the wilderness, and went three days\u2019 journey in the wilderness of Etham, and camped in Marah.", "comment": "tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have \u201cfrom before Hahiroth.\u201d"}, {"pk": 2829509, "translation": "NET", "book": 4, "chapter": 33, "verse": 9, "text": "They traveled from Marah and came to Elim; in Elim there are twelve fountains of water and seventy palm trees, so they camped there."}, {"pk": 2829510, "translation": "NET", "book": 4, "chapter": 33, "verse": 10, "text": "They traveled from Elim, and camped by the Red Sea."}, {"pk": 2829511, "translation": "NET", "book": 4, "chapter": 33, "verse": 11, "text": "They traveled from the Red Sea and camped in the wilderness of Zin."}, {"pk": 2829512, "translation": "NET", "book": 4, "chapter": 33, "verse": 12, "text": "They traveled from the wilderness of Zin and camped in Dophkah."}, {"pk": 2829513, "translation": "NET", "book": 4, "chapter": 33, "verse": 13, "text": "And they traveled from Dophkah, and camped in Alush."}, {"pk": 2829514, "translation": "NET", "book": 4, "chapter": 33, "verse": 14, "text": "They traveled from Alush and camped at Rephidim, where there was no water for the people to drink."}, {"pk": 2829515, "translation": "NET", "book": 4, "chapter": 33, "verse": 15, "text": "They traveled from Rephidim and camped in the wilderness of Sinai."}, {"pk": 2829516, "translation": "NET", "book": 4, "chapter": 33, "verse": 16, "text": "They traveled from the desert of Sinai and camped at Kibroth Hattaavah."}, {"pk": 2829517, "translation": "NET", "book": 4, "chapter": 33, "verse": 17, "text": "They traveled from Kibroth Hattaavah and camped at Hazeroth."}, {"pk": 2829518, "translation": "NET", "book": 4, "chapter": 33, "verse": 18, "text": "They traveled from Hazeroth and camped in Rithmah."}, {"pk": 2829519, "translation": "NET", "book": 4, "chapter": 33, "verse": 19, "text": "They traveled from Rithmah and camped at Rimmon-perez."}, {"pk": 2829520, "translation": "NET", "book": 4, "chapter": 33, "verse": 20, "text": "They traveled from Rimmon-perez and camped in Libnah."}, {"pk": 2829521, "translation": "NET", "book": 4, "chapter": 33, "verse": 21, "text": "They traveled from Libnah and camped at Rissah."}, {"pk": 2829522, "translation": "NET", "book": 4, "chapter": 33, "verse": 22, "text": "They traveled from Rissah and camped in Kehelathah."}, {"pk": 2829523, "translation": "NET", "book": 4, "chapter": 33, "verse": 23, "text": "They traveled from Kehelathah and camped at Mount Shepher."}, {"pk": 2829524, "translation": "NET", "book": 4, "chapter": 33, "verse": 24, "text": "They traveled from Mount Shepher and camped in Haradah."}, {"pk": 2829525, "translation": "NET", "book": 4, "chapter": 33, "verse": 25, "text": "They traveled from Haradah and camped in Makheloth."}, {"pk": 2829526, "translation": "NET", "book": 4, "chapter": 33, "verse": 26, "text": "They traveled from Makheloth and camped at Tahath."}, {"pk": 2829527, "translation": "NET", "book": 4, "chapter": 33, "verse": 27, "text": "They traveled from Tahath and camped at Terah."}, {"pk": 2829528, "translation": "NET", "book": 4, "chapter": 33, "verse": 28, "text": "They traveled from Terah and camped in Mithcah."}, {"pk": 2829529, "translation": "NET", "book": 4, "chapter": 33, "verse": 29, "text": "They traveled from Mithcah and camped in Hashmonah."}, {"pk": 2829530, "translation": "NET", "book": 4, "chapter": 33, "verse": 30, "text": "They traveled from Hashmonah and camped in Moseroth."}, {"pk": 2829531, "translation": "NET", "book": 4, "chapter": 33, "verse": 31, "text": "They traveled from Moseroth and camped in Bene-jaakan."}, {"pk": 2829532, "translation": "NET", "book": 4, "chapter": 33, "verse": 32, "text": "They traveled from Bene-jaakan and camped at Hor-haggidgad."}, {"pk": 2829533, "translation": "NET", "book": 4, "chapter": 33, "verse": 33, "text": "They traveled from Hor-haggidgad and camped in Jotbathah."}, {"pk": 2829534, "translation": "NET", "book": 4, "chapter": 33, "verse": 34, "text": "They traveled from Jotbathah and camped in Abronah."}, {"pk": 2829535, "translation": "NET", "book": 4, "chapter": 33, "verse": 35, "text": "They traveled from Abronah and camped at Ezion-geber."}, {"pk": 2829536, "translation": "NET", "book": 4, "chapter": 33, "verse": 36, "text": "They traveled from Ezion-geber and camped in the wilderness of Zin, which is Kadesh."}, {"pk": 2829537, "translation": "NET", "book": 4, "chapter": 33, "verse": 37, "text": "They traveled from Kadesh and camped in Mount Hor at the edge of the land of Edom."}, {"pk": 2829538, "translation": "NET", "book": 4, "chapter": 33, "verse": 38, "text": "Aaron the priest ascended Mount Hor at the command of the LORD, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month.", "comment": "tn Heb \u201cmouth.\u201d"}, {"pk": 2829539, "translation": "NET", "book": 4, "chapter": 33, "verse": 39, "text": "Now Aaron was 123 years old when he died in Mount Hor."}, {"pk": 2829540, "translation": "NET", "book": 4, "chapter": 33, "verse": 40, "text": "The king of Arad, the Canaanite king who lived in the south of the land of Canaan, heard about the approach of the Israelites."}, {"pk": 2829541, "translation": "NET", "book": 4, "chapter": 33, "verse": 41, "text": "They traveled from Mount Hor and camped in Zalmonah."}, {"pk": 2829542, "translation": "NET", "book": 4, "chapter": 33, "verse": 42, "text": "They traveled from Zalmonah and camped in Punon."}, {"pk": 2829543, "translation": "NET", "book": 4, "chapter": 33, "verse": 43, "text": "They traveled from Punon and camped in Oboth."}, {"pk": 2829544, "translation": "NET", "book": 4, "chapter": 33, "verse": 44, "text": "They traveled from Oboth and camped in Iye-abarim, on the border of Moab."}, {"pk": 2829545, "translation": "NET", "book": 4, "chapter": 33, "verse": 45, "text": "They traveled from Iim and camped in Dibon-gad.", "comment": "tn Iim is a shortened form of the name Iye-abarim mentioned in v. 44."}, {"pk": 2829546, "translation": "NET", "book": 4, "chapter": 33, "verse": 46, "text": "They traveled from Dibon-gad and camped in Almon-diblathaim."}, {"pk": 2829547, "translation": "NET", "book": 4, "chapter": 33, "verse": 47, "text": "They traveled from Almon-diblathaim and camped in the mountains of Abarim before Nebo."}, {"pk": 2829548, "translation": "NET", "book": 4, "chapter": 33, "verse": 48, "text": "They traveled from the mountains of Abarim and camped in the plains of Moab by the Jordan River across from Jericho.", "comment": "map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn The word \u201cRiver\u201d is not in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2829549, "translation": "NET", "book": 4, "chapter": 33, "verse": 49, "text": "They camped by the Jordan, from Beth-jeshimoth as far as Abel-shittim in the plains of Moab."}, {"pk": 2829550, "translation": "NET", "book": 4, "chapter": 33, "verse": 50, "text": "The LORD spoke to Moses in the plains of Moab by the Jordan, across from Jericho. He said:"}, {"pk": 2829551, "translation": "NET", "book": 4, "chapter": 33, "verse": 51, "text": "\u201cSpeak to the Israelites and tell them, \u2018When you have crossed the Jordan into the land of Canaan,"}, {"pk": 2829552, "translation": "NET", "book": 4, "chapter": 33, "verse": 52, "text": "you must drive out all the inhabitants of the land before you. Destroy all their carved images, all their molten images, and demolish their high places.", "comment": "tn The Hebrew text repeats the verb \u201cyou will destroy.\u201d"}, {"pk": 2829553, "translation": "NET", "book": 4, "chapter": 33, "verse": 53, "text": "You must dispossess the inhabitants of the land and live in it, for I have given you the land to possess it."}, {"pk": 2829554, "translation": "NET", "book": 4, "chapter": 33, "verse": 54, "text": "You must divide the land by lot for an inheritance among your families. To a larger group you must give a larger inheritance, and to a smaller group you must give a smaller inheritance. Everyone\u2019s inheritance must be in the place where his lot falls. You must inherit according to your ancestral tribes.", "comment": "tn Heb \u201cof your fathers.\u201d"}, {"pk": 2829555, "translation": "NET", "book": 4, "chapter": 33, "verse": 55, "text": "But if you do not drive out the inhabitants of the land before you, then those whom you allow to remain will be irritants in your eyes and thorns in your side, and will cause you trouble in the land where you will be living."}, {"pk": 2829556, "translation": "NET", "book": 4, "chapter": 33, "verse": 56, "text": "And what I intended to do to them I will do to you.\u201d"}, {"pk": 2829557, "translation": "NET", "book": 4, "chapter": 34, "verse": 1, "text": "Then the LORD spoke to Moses:", "comment": "sn This chapter falls into several sections: the south (vv. 1\u20135), the west (v. 6), the north (vv. 7\u20139), the east (vv. 10\u201315), and then a list of appointed officials (vv. 16\u201329)."}, {"pk": 2829558, "translation": "NET", "book": 4, "chapter": 34, "verse": 2, "text": "\u201cGive these instructions to the Israelites, and tell them: \u2018When you enter Canaan, the land that has been assigned to you as an inheritance, the land of Canaan with its borders,", "comment": "tn Heb \u201cthis is the land that will fall to you as an inheritance.\u201d
tn Or \u201ccommand.\u201d"}, {"pk": 2829559, "translation": "NET", "book": 4, "chapter": 34, "verse": 3, "text": "your southern border will extend from the wilderness of Zin along the Edomite border, and your southern border will run eastward to the extremity of the Salt Sea,", "comment": "tn The expression refers to the corner or extremity of the Negev, the South."}, {"pk": 2829560, "translation": "NET", "book": 4, "chapter": 34, "verse": 4, "text": "and then the border will turn from the south to the Scorpion Ascent, continue to Zin, and then its direction will be from the south to Kadesh Barnea. Then it will go to Hazar Addar and pass over to Azmon.", "comment": "tn Heb \u201cits going forth,\u201d or the way it runs.
tn Or \u201cthe Ascent of Scorpions\u201d (\u05e2\u05b7\u05e7\u05b0\u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd [\u2019aqrabbim] means \u201cscorpions\u201d in Hebrew)."}, {"pk": 2829561, "translation": "NET", "book": 4, "chapter": 34, "verse": 5, "text": "There the border will turn from Azmon to the Brook of Egypt, and then its direction is to the sea.", "comment": "sn That is, the Mediterranean."}, {"pk": 2829562, "translation": "NET", "book": 4, "chapter": 34, "verse": 6, "text": "\u201c\u2018And for a western border you will have the Great Sea. This will be your western border.", "comment": "tn The word for west is simply \u201csea,\u201d because the sea is west of Israel.
sn That is, the Mediterranean Sea (also in the following verse)."}, {"pk": 2829563, "translation": "NET", "book": 4, "chapter": 34, "verse": 7, "text": "\u201c\u2018And this will be your northern border: From the Great Sea you will draw a line to Mount Hor;"}, {"pk": 2829564, "translation": "NET", "book": 4, "chapter": 34, "verse": 8, "text": "from Mount Hor you will draw a line to Lebo Hamath, and the direction of the border will be to Zedad.", "comment": "tn Or \u201cto the entrance to Hamath.\u201d"}, {"pk": 2829565, "translation": "NET", "book": 4, "chapter": 34, "verse": 9, "text": "The border will continue to Ziphron, and its direction will be to Hazar Enan. This will be your northern border."}, {"pk": 2829566, "translation": "NET", "book": 4, "chapter": 34, "verse": 10, "text": "\u201c\u2018For your eastern border you will draw a line from Hazar Enan to Shepham."}, {"pk": 2829567, "translation": "NET", "book": 4, "chapter": 34, "verse": 11, "text": "The border will run down from Shepham to Riblah, on the east side of Ain, and the border will descend and reach the eastern side of the Sea of Chinnereth.", "comment": "tn Or \u201cthe Sea of Galilee\u201d (so NLT); NCV, TEV, CEV \u201cLake Galilee.\u201dsn The word means \u201charp.\u201d The lake (or sea) of Galilee was so named because it is shaped somewhat like a harp."}, {"pk": 2829568, "translation": "NET", "book": 4, "chapter": 34, "verse": 12, "text": "Then the border will continue down the Jordan River and its direction will be to the Salt Sea. This will be your land by its borders that surround it.\u2019\u201d", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2829569, "translation": "NET", "book": 4, "chapter": 34, "verse": 13, "text": "Then Moses commanded the Israelites: \u201cThis is the land which you will inherit by lot, which the LORD has commanded to be given to the nine and a half tribes,", "comment": "tn The infinitive forms the direct object of what the Lord commanded. It actually means \u201cto give,\u201d but without an expressed subject may be made passive."}, {"pk": 2829570, "translation": "NET", "book": 4, "chapter": 34, "verse": 14, "text": "because the tribe of the Reubenites by their families, the tribe of the Gadites by their families, and half of the tribe of Manasseh have received their inheritance.", "comment": "tn Heb \u201cthe house of their fathers.\u201d So also a little later in this verse."}, {"pk": 2829571, "translation": "NET", "book": 4, "chapter": 34, "verse": 15, "text": "The two and a half tribes have received their inheritance on this side of the Jordan, east of Jericho, toward the sunrise.\u201d", "comment": "map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2829572, "translation": "NET", "book": 4, "chapter": 34, "verse": 16, "text": "The LORD said to Moses:"}, {"pk": 2829573, "translation": "NET", "book": 4, "chapter": 34, "verse": 17, "text": "\u201cThese are the names of the men who are to allocate the land to you as an inheritance: Eleazar the priest and Joshua son of Nun.", "comment": "tn The verb can be translated simply as \u201cdivide,\u201d but it has more the idea of allocate as an inheritance, the related noun being \u201cinheritance.\u201d"}, {"pk": 2829574, "translation": "NET", "book": 4, "chapter": 34, "verse": 18, "text": "You must take one leader from every tribe to assist in allocating the land as an inheritance.", "comment": "tn The sentence simply uses \u05dc\u05b4\u05e0\u05b0\u05d7\u05b9\u05dc (linkhol, \u201cto divide, apportion\u201d). It has been taken already to mean \u201callocate as an inheritance.\u201d Here \u201cassist\u201d may be added since Joshua and Eleazar had the primary work.
tn This sense is created by repetition: \u201cone leader, one leader from the tribe.\u201d"}, {"pk": 2829575, "translation": "NET", "book": 4, "chapter": 34, "verse": 19, "text": "These are the names of the men: from the tribe of Judah, Caleb son of Jephunneh;"}, {"pk": 2829576, "translation": "NET", "book": 4, "chapter": 34, "verse": 20, "text": "from the tribe of the Simeonites, Shemuel son of Ammihud;"}, {"pk": 2829577, "translation": "NET", "book": 4, "chapter": 34, "verse": 21, "text": "from the tribe of Benjamin, Elidad son of Kislon;"}, {"pk": 2829578, "translation": "NET", "book": 4, "chapter": 34, "verse": 22, "text": "and from the tribe of the Danites, a leader, Bukki son of Jogli."}, {"pk": 2829579, "translation": "NET", "book": 4, "chapter": 34, "verse": 23, "text": "From the Josephites, Hanniel son of Ephod, a leader from the tribe of Manasseh;"}, {"pk": 2829580, "translation": "NET", "book": 4, "chapter": 34, "verse": 24, "text": "from the tribe of the Ephraimites, a leader, Kemuel son of Shiphtan;"}, {"pk": 2829581, "translation": "NET", "book": 4, "chapter": 34, "verse": 25, "text": "from the tribe of the Zebulunites, a leader, Elizaphan son of Parnach;"}, {"pk": 2829582, "translation": "NET", "book": 4, "chapter": 34, "verse": 26, "text": "from the tribe of the Issacharites, a leader, Paltiel son of Azzan;"}, {"pk": 2829583, "translation": "NET", "book": 4, "chapter": 34, "verse": 27, "text": "from the tribe of the Asherites, a leader, Ahihud son of Shelomi;"}, {"pk": 2829584, "translation": "NET", "book": 4, "chapter": 34, "verse": 28, "text": "and from the tribe of the Naphtalites, a leader, Pedahel son of Ammihud.\u201d"}, {"pk": 2829585, "translation": "NET", "book": 4, "chapter": 34, "verse": 29, "text": "These are the ones whom the LORD commanded to divide up the inheritance among the Israelites in the land of Canaan."}, {"pk": 2829586, "translation": "NET", "book": 4, "chapter": 35, "verse": 1, "text": "Then the LORD spoke to Moses in the Moabite plains by the Jordan near Jericho. He said:", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
sn This section has two main parts, the Levitical cities (vv. 1\u20138) and the Cities of Refuge (vv. 9\u201334)."}, {"pk": 2829587, "translation": "NET", "book": 4, "chapter": 35, "verse": 2, "text": "\u201cInstruct the Israelites to give the Levites towns to live in from the inheritance the Israelites will possess. You must also give the Levites grazing land around the towns.", "comment": "tn Heb \u201cthey\u201d; the referent (the Israelites) has been specified in the translation for clarity.
tn The verb is the perfect tense with vav (\u05d5) consecutive: \u201ccommand\u2026and they will give,\u201d or \u201cthat they give.\u201d"}, {"pk": 2829588, "translation": "NET", "book": 4, "chapter": 35, "verse": 3, "text": "Thus they will have towns in which to live, and their grazing lands will be for their cattle, for their possessions, and for all their animals."}, {"pk": 2829589, "translation": "NET", "book": 4, "chapter": 35, "verse": 4, "text": "The grazing lands around the towns that you will give to the Levites must extend to a distance of 500 yards from the town wall.", "comment": "tn Heb \u201cone thousand cubits.\u201d The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length, so this would be a distance of 1,500 feet or 500 yards (675 meters)."}, {"pk": 2829590, "translation": "NET", "book": 4, "chapter": 35, "verse": 5, "text": "\u201cYou must measure from outside the wall of the town on the east 1,000 yards, and on the south side 1,000 yards, and on the west side 1,000 yards, and on the north side 1,000 yards, with the town in the middle. This territory must belong to them as grazing land for the towns.", "comment": "tn The verb is the Qal perfect of \u05de\u05b8\u05d3\u05b7\u05d3 (madad, \u201cto measure\u201d). With its vav (\u05d5) consecutive it carries the same instructional force as the imperfect.
tn Heb \u201ctwo thousand cubits\u201d (also three more times in this verse). This would be a distance of 3,000 feet or 1,000 yards (1,350 meters).
sn The precise nature of the layout described here is not altogether clear. V. 4 speaks of the distance from the wall as being 500 yards; v. 5, however, describes measurements of 1,000 yards. Various proposals have been made in order to harmonize vv. 4 and 5. P. J. Budd, Numbers (WBC), 376, makes the following suggestion: \u201cIt may be best to assume that the cubits of the Levitical pasture lands are cubit frontages of land \u2013 in other words on each side of the city there was a block of land with a frontage of two thousand cubits (v 5), and a depth of 1000 cubits (v 4).\u201d"}, {"pk": 2829591, "translation": "NET", "book": 4, "chapter": 35, "verse": 6, "text": "Now from these towns that you will give to the Levites you must select six towns of refuge to which a person who has killed someone may flee. And you must give them forty-two other towns.", "comment": "tn The \u201cmanslayer\u201d is the verb \u201cto kill\u201d in a participial form, providing the subject of the clause. The verb means \u201cto kill\u201d; it can mean accidental killing, premeditated killing, or capital punishment. The clause uses the infinitive to express purpose or result: \u201cto flee there the manslayer,\u201d means \u201cso that the manslayer may flee there.\u201d"}, {"pk": 2829592, "translation": "NET", "book": 4, "chapter": 35, "verse": 7, "text": "\u201cSo the total of the towns you will give the Levites is forty-eight. You must give these together with their grazing lands."}, {"pk": 2829593, "translation": "NET", "book": 4, "chapter": 35, "verse": 8, "text": "The towns you will give must be from the possession of the Israelites. From the larger tribes you must give more; and from the smaller tribes fewer. Each must contribute some of its own towns to the Levites in proportion to the inheritance allocated to each."}, {"pk": 2829594, "translation": "NET", "book": 4, "chapter": 35, "verse": 9, "text": "Then the LORD spoke to Moses:"}, {"pk": 2829595, "translation": "NET", "book": 4, "chapter": 35, "verse": 10, "text": "\u201cSpeak to the Israelites and tell them, \u2018When you cross over the Jordan River into the land of Canaan,", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2829596, "translation": "NET", "book": 4, "chapter": 35, "verse": 11, "text": "you must then designate some towns as towns of refuge for you, to which a person who has killed someone unintentionally may flee."}, {"pk": 2829597, "translation": "NET", "book": 4, "chapter": 35, "verse": 12, "text": "And they must stand as your towns of refuge from the avenger in order that the killer may not die until he has stood trial before the community."}, {"pk": 2829598, "translation": "NET", "book": 4, "chapter": 35, "verse": 13, "text": "These towns that you must give shall be your six towns for refuge."}, {"pk": 2829599, "translation": "NET", "book": 4, "chapter": 35, "verse": 14, "text": "\u201cYou must give three towns on this side of the Jordan, and you must give three towns in the land of Canaan; they must be towns of refuge."}, {"pk": 2829600, "translation": "NET", "book": 4, "chapter": 35, "verse": 15, "text": "These six towns will be places of refuge for the Israelites, and for the foreigner, and for the settler among them, so that anyone who kills any person accidentally may flee there."}, {"pk": 2829601, "translation": "NET", "book": 4, "chapter": 35, "verse": 16, "text": "\u201cBut if he hits someone with an iron tool so that he dies, he is a murderer. The murderer must surely be put to death.", "comment": "tn the verb is the preterite of \u201cdie.\u201d The sentence has :\u201cif\u2026he strikes him and he dies.\u201d The vav (\u05d5) consecutive is showing the natural result of the blow."}, {"pk": 2829602, "translation": "NET", "book": 4, "chapter": 35, "verse": 17, "text": "If he strikes him by throwing a stone large enough that he could die, and he dies, he is a murderer. The murderer must surely be put to death."}, {"pk": 2829603, "translation": "NET", "book": 4, "chapter": 35, "verse": 18, "text": "Or if he strikes him with a wooden hand weapon so that he could die, and he dies, he is a murderer. The murderer must surely be put to death."}, {"pk": 2829604, "translation": "NET", "book": 4, "chapter": 35, "verse": 19, "text": "The avenger of blood himself must kill the murderer; when he meets him, he must kill him.", "comment": "tn The participle \u05d2\u05bc\u05b9\u05d0\u05b5\u05dc (go\u2019el) is the one who protects the family by seeking vengeance for a crime. This is the same verb used for levirate marriages and other related customs."}, {"pk": 2829605, "translation": "NET", "book": 4, "chapter": 35, "verse": 20, "text": "\u201cBut if he strikes him out of hatred or throws something at him intentionally so that he dies,", "comment": "tn The Hebrew text is more vivid: \u201cby lying in wait.\u201d"}, {"pk": 2829606, "translation": "NET", "book": 4, "chapter": 35, "verse": 21, "text": "or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him."}, {"pk": 2829607, "translation": "NET", "book": 4, "chapter": 35, "verse": 22, "text": "\u201cBut if he strikes him suddenly, without enmity, or throws anything at him unintentionally,"}, {"pk": 2829608, "translation": "NET", "book": 4, "chapter": 35, "verse": 23, "text": "or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,"}, {"pk": 2829609, "translation": "NET", "book": 4, "chapter": 35, "verse": 24, "text": "then the community must judge between the slayer and the avenger of blood according to these decisions."}, {"pk": 2829610, "translation": "NET", "book": 4, "chapter": 35, "verse": 25, "text": "The community must deliver the slayer out of the hand of the avenger of blood, and the community must restore him to the town of refuge to which he fled, and he must live there until the death of the high priest, who was anointed with the consecrated oil.", "comment": "tn Heb \u201cin it.\u201d"}, {"pk": 2829611, "translation": "NET", "book": 4, "chapter": 35, "verse": 26, "text": "But if the slayer at any time goes outside the boundary of the town to which he had fled,"}, {"pk": 2829612, "translation": "NET", "book": 4, "chapter": 35, "verse": 27, "text": "and the avenger of blood finds him outside the borders of the town of refuge, and the avenger of blood kills the slayer, he will not be guilty of blood,"}, {"pk": 2829613, "translation": "NET", "book": 4, "chapter": 35, "verse": 28, "text": "because the slayer should have stayed in his town of refuge until the death of the high priest. But after the death of the high priest, the slayer may return to the land of his possessions.", "comment": "tn Heb \u201che.\u201d"}, {"pk": 2829614, "translation": "NET", "book": 4, "chapter": 35, "verse": 29, "text": "So these things must be a statutory ordinance for you throughout your generations, in all the places where you live.", "comment": "tn Heb \u201ca statute of judgment\u201d (so KJV)."}, {"pk": 2829615, "translation": "NET", "book": 4, "chapter": 35, "verse": 30, "text": "\u201cWhoever kills any person, the murderer must be put to death by the testimony of witnesses; but one witness cannot testify against any person to cause him to be put to death.", "comment": "tn The verb should be given the nuance of imperfect of potentiality.
tn Heb \u201c at the mouth of\u201d; the metonymy stresses it is at their report."}, {"pk": 2829616, "translation": "NET", "book": 4, "chapter": 35, "verse": 31, "text": "Moreover, you must not accept a ransom for the life of a murderer who is guilty of death; he must surely be put to death."}, {"pk": 2829617, "translation": "NET", "book": 4, "chapter": 35, "verse": 32, "text": "And you must not accept a ransom for anyone who has fled to a town of refuge, to allow him to return home and live on his own land before the death of the high priest.", "comment": "tn Heb \u201cthe priest.\u201d The Greek and the Syriac have \u201chigh priest.\u201d The present translation, along with many English versions, uses \u201chigh priest\u201d as a clarification."}, {"pk": 2829618, "translation": "NET", "book": 4, "chapter": 35, "verse": 33, "text": "\u201cYou must not pollute the land where you live, for blood defiles the land, and the land cannot be cleansed of the blood that is shed there, except by the blood of the person who shed it."}, {"pk": 2829619, "translation": "NET", "book": 4, "chapter": 35, "verse": 34, "text": "Therefore do not defile the land that you will inhabit, in which I live, for I the LORD live among the Israelites.\u201d"}, {"pk": 2829620, "translation": "NET", "book": 4, "chapter": 36, "verse": 1, "text": "Then the heads of the family groups of the Gileadites, the descendant of Machir, the descendant of Manasseh, who were from the Josephite families, approached and spoke before Moses and the leaders who were the heads of the Israelite families.", "comment": "tn The Greek and the Syriac add \u201cand before Eleazar the priest.\u201d
tn Heb \u201cheads of the fathers.\u201d
tn The expression is \u201cthe heads of the fathers by the family of the Gileadites.\u201d"}, {"pk": 2829621, "translation": "NET", "book": 4, "chapter": 36, "verse": 2, "text": "They said, \u201cThe LORD commanded my lord to give the land as an inheritance by lot to the Israelites; and my lord was commanded by the LORD to give the inheritance of our brother Zelophehad to his daughters.", "comment": "tn The infinitive construct \u201cto give\u201d serves here as the complement or object of the verb, answering what the Lord had commanded Moses."}, {"pk": 2829622, "translation": "NET", "book": 4, "chapter": 36, "verse": 3, "text": "Now if they should be married to one of the men from another Israelite tribe, their inheritance would be taken from the inheritance of our fathers and added to the inheritance of the tribe into which they marry. As a result, it will be taken from the lot of our inheritance.", "comment": "tn \u201cMen\u201d is understood; it says \u201cto one from the sons of the tribes of the Israelites for a wife,\u201d or if he has her for a wife.
tn Heb \u201cwhich they will be to them,\u201d meaning, to those who have them, i.e., the marriages."}, {"pk": 2829623, "translation": "NET", "book": 4, "chapter": 36, "verse": 4, "text": "And when the Jubilee of the Israelites is to take place, their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.\u201d", "comment": "tn The verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) is most often translated \u201cto be,\u201d but it can also mean \u201cto happen, to take place, to come to pass,\u201d etc.
tn Heb \u201cthe tribe of our fathers.\u201d"}, {"pk": 2829624, "translation": "NET", "book": 4, "chapter": 36, "verse": 5, "text": "Then Moses gave a ruling to the Israelites by the word of the LORD: \u201cWhat the tribe of the Josephites is saying is right.", "comment": "tn Heb \u201cmouth.\u201d
tn Heb \u201ccommanded.\u201d"}, {"pk": 2829625, "translation": "NET", "book": 4, "chapter": 36, "verse": 6, "text": "This is what the LORD has commanded for Zelophehad\u2019s daughters: \u2018Let them marry whomever they think best, only they must marry within the family of their father\u2019s tribe.", "comment": "tn Heb \u201cthe word that.\u201d
tn Heb \u201cto the one who is good in their eyes.\u201d
tn The idiom again is \u201clet them be for wives for\u2026.\u201d"}, {"pk": 2829626, "translation": "NET", "book": 4, "chapter": 36, "verse": 7, "text": "In this way the inheritance of the Israelites will not be transferred from tribe to tribe. But every one of the Israelites must retain the ancestral heritage.", "comment": "tn Heb \u201cturned aside.\u201d"}, {"pk": 2829627, "translation": "NET", "book": 4, "chapter": 36, "verse": 8, "text": "And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father\u2019s tribe, so that every Israelite may retain the inheritance of his fathers.", "comment": "tn The subject is \u201cIsraelites\u201d and the verb is plural to agree with it, but the idea is collective as the word for \u201cman\u201d indicates: \u201cso that the Israelites may possess \u2013 [each] man the inheritance of his fathers.\u201d"}, {"pk": 2829628, "translation": "NET", "book": 4, "chapter": 36, "verse": 9, "text": "No inheritance may pass from tribe to tribe. But every one of the tribes of the Israelites must retain its inheritance.\u201d"}, {"pk": 2829629, "translation": "NET", "book": 4, "chapter": 36, "verse": 10, "text": "As the LORD had commanded Moses, so the daughters of Zelophehad did."}, {"pk": 2829630, "translation": "NET", "book": 4, "chapter": 36, "verse": 11, "text": "For the daughters of Zelophehad \u2014 Mahlah, Tirzah, Hoglah, Milcah, and Noah \u2014 were married to the sons of their uncles.", "comment": "tn They married in the family as they were instructed. But the meaning of \u05d3\u05bc\u05d5\u05b9\u05d3 (dod) is not necessarily restricted to \u201cuncle.\u201d"}, {"pk": 2829631, "translation": "NET", "book": 4, "chapter": 36, "verse": 12, "text": "They were married into the families of the Manassehites, the descendants of Joseph, and their inheritance remained in the tribe of their father\u2019s family."}, {"pk": 2829632, "translation": "NET", "book": 4, "chapter": 36, "verse": 13, "text": "These are the commandments and the decisions that the LORD commanded the Israelites through the authority of Moses, on the plains of Moab by the Jordan River opposite Jericho.", "comment": "tn Heb \u201cby the hand.\u201d
map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2829633, "translation": "NET", "book": 5, "chapter": 1, "verse": 1, "text": "This is what Moses said to the assembly of Israel in the Transjordanian wastelands, the arid country opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Di Zahab", "comment": "tn The Hebrew term \u05d1\u05bc\u05b5\u05d9\u05df (ben) may suggest \u201cin the area of.\u201d
sn Hazeroth. This probably refers to \u00e0Ain Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
tn Heb \u201cThese are the words.\u201d
tn Heb \u201cto all Israel.\u201d
tn Heb \u201con the other side of the Jordan.\u201d This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase \u05d1\u05bc\u05b0\u05e2\u05b5\u05d1\u05b6\u05e8 \u05d4\u05b7\u05d9\u05bc\u05e8\u05b0\u05d3\u05bc\u05b5\u05df (b\u00ff\u2019ever hayyr\u00ffden) is a frozen form meaning \u201cTransjordan,\u201d a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.
tn The Hebrew term \u05de\u05d5\u05b9\u05dc (mol) may also mean \u201cin front of\u201d or \u201cnear\u201d (cf. NCV, TEV, CEV, NLT).
sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
sn Tophel refers possibly to et\u00a3-T\u00a3af\u00eeleh, 15 mi (25 km) SE of the Dead Sea, or to Da\u201ab\u00eelu, another name for Paran. See H. Cazelles, \u201cTophel (Deut. 1:1),\u201d VT 9 (1959): 412-15.
sn Laban. Perhaps this refers to Libnah (Num 33:20).
sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast."}, {"pk": 2829634, "translation": "NET", "book": 5, "chapter": 1, "verse": 2, "text": "Now it is ordinarily an eleven-day journey from Horeb to Kadesh Barnea by way of Mount Seir.", "comment": "sn Horeb is another name for Sinai. \u201cHoreb\u201d occurs 9 times in the Book of Deuteronomy and \u201cSinai\u201d only once (33:2). \u201cSinai\u201d occurs 13 times in the Book of Exodus and \u201cHoreb\u201d only 3 times.
sn Mount Seir is synonymous with Edom. \u201cBy way of Mount Seir\u201d refers to the route from Horeb that ended up in Edom Cf. CEV \u201cby way of the Mount Seir Road\u201d; TEV \u201cby way of the hill country of Edom.\u201d
sn Kadesh Barnea. Possibly this refers to \u00e0Ain Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to \u00e0Ain Qudeirat, 5 mi (8 km) NW of \u00e0Ain Qudeis. See R. Cohen, \u201cDid I Excavate Kadesh-Barnea?\u201d BAR 7 (1981): 20-33.
sn An eleven-day journey was about 140 mi (233 km)."}, {"pk": 2829635, "translation": "NET", "book": 5, "chapter": 1, "verse": 3, "text": "However, it was not until the first day of the eleventh month of the fortieth year that Moses addressed the Israelites just as the LORD had instructed him to do.", "comment": "sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
sn The fortieth year would be 1406 b.c. according to the \u201cearly\u201d date of the exodus. See E. H. Merrill, Kingdom of Priests, 66-75.
tn Heb \u201caccording to all which.\u201d
tn Heb \u201cin\u201d or \u201con.\u201d Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so \u201cnot until\u201d brings out that vast disparity."}, {"pk": 2829636, "translation": "NET", "book": 5, "chapter": 1, "verse": 4, "text": "This took place after the defeat of King Sihon of the Amorites, whose capital was in Heshbon, and King Og of Bashan, whose capital was in Ashtaroth, specifically in Edrei.", "comment": "tn Heb \u201cwho lived.\u201d
tn Heb \u201cwhen he struck [or \u201csmote\u201d].\u201d
sn See Deut 2:26\u20133:22.
sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
tn Heb \u201cwho lived.\u201d
sn Ashtaroth is probably Tell \u00e0Ashtarah, about 22 mi (35 km) due east of the Sea of Galilee.
sn Edrei is probably modern Der\u00e0a, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31)."}, {"pk": 2829637, "translation": "NET", "book": 5, "chapter": 1, "verse": 5, "text": "So it was in the Transjordan, in Moab, that Moses began to deliver these words:", "comment": "tn Heb \u201cthis instruction\u201d; KJV, NIV, NRSV \u201cthis law\u201d; TEV \u201cGod\u2019s laws and teachings.\u201d The Hebrew noun \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4 (torah) is derived from the verb \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah, \u201cto teach\u201d) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole."}, {"pk": 2829638, "translation": "NET", "book": 5, "chapter": 1, "verse": 6, "text": "The LORD our God spoke to us at Horeb and said, \u201cYou have stayed in the area of this mountain long enough.", "comment": "tn Heb \u201clived\u201d; \u201cdwelled.\u201d"}, {"pk": 2829639, "translation": "NET", "book": 5, "chapter": 1, "verse": 7, "text": "Get up now, resume your journey, heading for the Amorite hill country, to all its areas including the arid country, the highlands, the Shephelah, the Negev, and the coastal plain \u2014 all of Canaan and Lebanon as far as the Great River, that is, the Euphrates.", "comment": "tn Heb \u201clowlands\u201d (so TEV) or \u201csteppes\u201d; NIV, CEV, NLT \u201cthe western foothills.\u201dsn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country.
tn Heb \u201cthe Arabah\u201d (so ASV, NAB, NIV, NRSV).
tn Heb \u201cturn\u201d; NAB \u201cLeave here\u201d; NIV, TEV \u201cBreak camp.\u201d
tn Heb \u201cgo (to).\u201d
tn Heb \u201cits dwelling places.\u201d
sn The Hebrew term Negev means literally \u201cdesert\u201d or \u201csouth\u201d (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba."}, {"pk": 2829640, "translation": "NET", "book": 5, "chapter": 1, "verse": 8, "text": "Look! I have already given the land to you. Go, occupy the territory that I, the LORD, promised to give to your ancestors Abraham, Isaac, and Jacob, and to their descendants.\u201d", "comment": "tn Heb \u201cfathers\u201d (also in vv. 11, 21, 35).
tn Heb \u201cI have placed before you the land.\u201d
tn Heb \u201cthe Lord.\u201d Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.
tn Heb \u201cswore\u201d (so NAB, NIV, NRSV, NLT). This refers to God\u2019s promise, made by solemn oath, to give the patriarchs the land.
tn Heb \u201ctheir seed after them.\u201d"}, {"pk": 2829641, "translation": "NET", "book": 5, "chapter": 1, "verse": 9, "text": "I also said to you at that time, \u201cI am no longer able to sustain you by myself."}, {"pk": 2829642, "translation": "NET", "book": 5, "chapter": 1, "verse": 10, "text": "The LORD your God has increased your population to the point that you are now as numerous as the very stars of the sky.", "comment": "tn Heb \u201cmultiplied you.\u201d
tn Or \u201cheavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2829643, "translation": "NET", "book": 5, "chapter": 1, "verse": 11, "text": "Indeed, may the LORD, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you just as he said he would!", "comment": "tn Heb \u201cmay he bless you.\u201d"}, {"pk": 2829644, "translation": "NET", "book": 5, "chapter": 1, "verse": 12, "text": "But how can I alone bear up under the burden of your hardship and strife?"}, {"pk": 2829645, "translation": "NET", "book": 5, "chapter": 1, "verse": 13, "text": "Select wise and practical men, those known among your tribes, whom I may appoint as your leaders.\u201d", "comment": "tn The Hebrew verb \u05e0\u05b0\u05d1\u05b9\u05e0\u05b4\u05d9\u05dd (n\u00ffvonim, from \u05d1\u05bc\u05b4\u05d9\u05df [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53)."}, {"pk": 2829646, "translation": "NET", "book": 5, "chapter": 1, "verse": 14, "text": "You replied to me that what I had said to you was good."}, {"pk": 2829647, "translation": "NET", "book": 5, "chapter": 1, "verse": 15, "text": "So I chose as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials.", "comment": "tn Or \u201cselected\u201d; Heb \u201ctook.\u201d"}, {"pk": 2829648, "translation": "NET", "book": 5, "chapter": 1, "verse": 16, "text": "I furthermore admonished your judges at that time that they should pay attention to issues among your fellow citizens and judge fairly, whether between one citizen and another or a citizen and a resident foreigner.", "comment": "tn Or \u201cyou.\u201d A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
tn Heb \u201chis stranger\u201d or \u201chis sojourner\u201d; NAB, NIV \u201can alien\u201d; NRSV \u201cresident alien.\u201d The Hebrew word \u05d2\u05bc\u05b5\u05e8 (ger) commonly means \u201cforeigner.\u201d
tn Heb \u201cbetween a man and his brother.\u201d
tn The Hebrew word \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq, \u201cfairly\u201d) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
tn Heb \u201cbrothers.\u201d The term \u201cbrothers\u201d could, in English, be understood to refer to siblings, so \u201cfellow citizens\u201d has been used in the translation."}, {"pk": 2829649, "translation": "NET", "book": 5, "chapter": 1, "verse": 17, "text": "They must not discriminate in judgment, but hear the lowly and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.", "comment": "tn Heb \u201cthe small,\u201d but referring to social status, not physical stature.
tn Heb \u201cyou,\u201d and throughout the verse (cf. NASB, NRSV)."}, {"pk": 2829650, "translation": "NET", "book": 5, "chapter": 1, "verse": 18, "text": "So I instructed you at that time regarding everything you should do."}, {"pk": 2829651, "translation": "NET", "book": 5, "chapter": 1, "verse": 19, "text": "Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the LORD our God had commanded us to do, finally arriving at Kadesh Barnea."}, {"pk": 2829652, "translation": "NET", "book": 5, "chapter": 1, "verse": 20, "text": "Then I said to you, \u201cYou have come to the Amorite hill country which the LORD our God is about to give us.", "comment": "tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (\u201cis giving us,\u201d NAB, NIV, NRSV) or a predictive future (\u201cwill give us,\u201d NCV)."}, {"pk": 2829653, "translation": "NET", "book": 5, "chapter": 1, "verse": 21, "text": "Look, he has placed the land in front of you! Go up, take possession of it, just as the LORD, the God of your ancestors, said to do. Do not be afraid or discouraged!\u201d", "comment": "tn Or \u201chas given you the land\u201d (cf. NAB, NIV, NRSV).
tn Heb \u201cthe Lord your God.\u201d The pronoun (\u201che\u201d) has been used in the translation for stylistic reasons, to avoid repetition."}, {"pk": 2829654, "translation": "NET", "book": 5, "chapter": 1, "verse": 22, "text": "So all of you approached me and said, \u201cLet\u2019s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.\u201d"}, {"pk": 2829655, "translation": "NET", "book": 5, "chapter": 1, "verse": 23, "text": "I thought this was a good idea, so I sent twelve men from among you, one from each tribe.", "comment": "tn Heb \u201cthe thing was good in my eyes.\u201d
tn Or \u201cselected\u201d (so NIV, NRSV, TEV); Heb \u201ctook.\u201d"}, {"pk": 2829656, "translation": "NET", "book": 5, "chapter": 1, "verse": 24, "text": "They left and went up to the hill country, coming to the Eshcol Valley, which they scouted out.", "comment": "tn Or \u201cthe Wadi Eshcol\u201d (so NAB).sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22\u201323). The Hebrew name \u201cEshcol\u201d means \u201ctrestle,\u201d that is, the frame on which grape vines grow."}, {"pk": 2829657, "translation": "NET", "book": 5, "chapter": 1, "verse": 25, "text": "Then they took some of the produce of the land and carried it back down to us. They also brought a report to us, saying, \u201cThe land that the LORD our God is about to give us is good.\u201d", "comment": "tn The Hebrew text includes \u201cin their hand,\u201d which is unnecessary and somewhat redundant in English style."}, {"pk": 2829658, "translation": "NET", "book": 5, "chapter": 1, "verse": 26, "text": "You were not willing to go up, however, but instead rebelled against the LORD your God.", "comment": "tn Heb \u201cthe mouth of the Lord your God.\u201d To include \u201cthe mouth\u201d would make for odd English style. The mouth stands by metonymy for the Lord\u2019s command, which in turn represents the Lord himself."}, {"pk": 2829659, "translation": "NET", "book": 5, "chapter": 1, "verse": 27, "text": "You complained among yourselves privately and said, \u201cBecause the LORD hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us!", "comment": "tn Heb \u201cin your tents,\u201d that is, privately."}, {"pk": 2829660, "translation": "NET", "book": 5, "chapter": 1, "verse": 28, "text": "What is going to happen to us? Our brothers have drained away our courage by describing people who are more numerous and taller than we are, and great cities whose defenses appear to be as high as heaven itself! Moreover, they said they saw Anakites there.\u201d", "comment": "tn Heb \u201chave caused our hearts to melt.\u201d
tn Heb \u201cgreater.\u201d Many English versions understand this to refer to physical size or strength rather than numbers (cf. \u201cstronger,\u201d NAB, NIV, NRSV; \u201cbigger,\u201d NASB).
tn Heb \u201cthe sons of the Anakim.\u201dsn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).
tn Heb \u201cwe have seen.\u201d
tn Or \u201cas the sky.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2829661, "translation": "NET", "book": 5, "chapter": 1, "verse": 29, "text": "So I responded to you, \u201cDo not be terrified of them!", "comment": "tn Heb \u201cdo not tremble and do not be afraid.\u201d Two synonymous commands are combined for emphasis."}, {"pk": 2829662, "translation": "NET", "book": 5, "chapter": 1, "verse": 30, "text": "The LORD your God is about to go ahead of you; he will fight for you, just as you saw him do in Egypt", "comment": "tn Heb \u201caccording to all which he did for you in Egypt before your eyes.\u201d
tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (\u201cwill go ahead of you,\u201d NCV; cf. also TEV, CEV)."}, {"pk": 2829663, "translation": "NET", "book": 5, "chapter": 1, "verse": 31, "text": "and in the desert, where you saw him carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.\u201d", "comment": "tn Heb \u201cthe Lord your God.\u201d The pronoun (\u201chim\u201d) has been employed in the translation for stylistic reasons."}, {"pk": 2829664, "translation": "NET", "book": 5, "chapter": 1, "verse": 32, "text": "However, through all this you did not have confidence in the LORD your God,"}, {"pk": 2829665, "translation": "NET", "book": 5, "chapter": 1, "verse": 33, "text": "the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go."}, {"pk": 2829666, "translation": "NET", "book": 5, "chapter": 1, "verse": 34, "text": "When the LORD heard you, he became angry and made this vow:", "comment": "tn Heb \u201cand swore,\u201d i.e., made an oath or vow."}, {"pk": 2829667, "translation": "NET", "book": 5, "chapter": 1, "verse": 35, "text": "\u201cNot a single person of this evil generation will see the good land that I promised to give to your ancestors!", "comment": "tn Heb \u201cNot a man among these men.\u201d"}, {"pk": 2829668, "translation": "NET", "book": 5, "chapter": 1, "verse": 36, "text": "The exception is Caleb son of Jephunneh; he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.\u201d", "comment": "tn Heb \u201cthe Lord.\u201d The pronoun (\u201cme\u201d) has been employed in the translation, since it sounds strange to an English reader for the Lord to speak about himself in third person.
sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the Lord\u2019s power (Num 13:6, 8, 16, 30; 14:30, 38)."}, {"pk": 2829669, "translation": "NET", "book": 5, "chapter": 1, "verse": 37, "text": "As for me, the LORD was also angry with me on your account. He said, \u201cYou also will not be able to go there."}, {"pk": 2829670, "translation": "NET", "book": 5, "chapter": 1, "verse": 38, "text": "However, Joshua son of Nun, your assistant, will go. Encourage him, because he will enable Israel to inherit the land.", "comment": "tn Heb \u201cit\u201d; the referent (the land) has been specified in the translation for clarity.
tn Heb \u201cthe one who stands before you\u201d; NAB \u201cyour aide\u201d; TEV \u201cyour helper.\u201d"}, {"pk": 2829671, "translation": "NET", "book": 5, "chapter": 1, "verse": 39, "text": "Also, your infants, who you thought would die on the way, and your children, who as yet do not know good from bad, will go there; I will give them the land and they will possess it.", "comment": "tn Heb \u201cwould be a prey.\u201d
sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of \u201cthe knowledge of good and evil\u201d (Gen 2:9), the boy who knows enough \u201cto reject the wrong and choose the right\u201d (Isa 7:16; 8:4), and those who \u201ccannot tell their right hand from their left\u201d (Jonah 4:11). A young child is characterized by lack of knowledge."}, {"pk": 2829672, "translation": "NET", "book": 5, "chapter": 1, "verse": 40, "text": "But as for you, turn back and head for the desert by the way to the Red Sea.\u201d", "comment": "tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).
tn Heb \u201cthe Reed Sea.\u201d \u201cReed\u201d is a better translation of the Hebrew \u05e1\u05d5\u05bc\u05e3 (suf), traditionally rendered \u201cred.\u201d The name \u201cRed Sea\u201d is based on the LXX which referred to it as \u1f10\u03c1\u03c5\u03b8\u03c1\u1fb6\u03c2 \u03b8\u03b1\u03bb\u03ac\u03c3\u03c3\u03b7\u03c2 (eruqra\" qalassh\", \u201cred sea\u201d). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba."}, {"pk": 2829673, "translation": "NET", "book": 5, "chapter": 1, "verse": 41, "text": "Then you responded to me and admitted, \u201cWe have sinned against the LORD. We will now go up and fight as the LORD our God has told us to do.\u201d So you each put on your battle gear and prepared to go up to the hill country."}, {"pk": 2829674, "translation": "NET", "book": 5, "chapter": 1, "verse": 42, "text": "But the LORD told me: \u201cTell them this: \u2018Do not go up and fight, because I will not be with you and you will be defeated by your enemies.\u2019\u201d"}, {"pk": 2829675, "translation": "NET", "book": 5, "chapter": 1, "verse": 43, "text": "I spoke to you, but you did not listen. Instead you rebelled against the LORD and recklessly went up to the hill country.", "comment": "tn Heb \u201cthe mouth of the Lord.\u201d See note at 1:26."}, {"pk": 2829676, "translation": "NET", "book": 5, "chapter": 1, "verse": 44, "text": "The Amorite inhabitants of that area confronted you and chased you like a swarm of bees, striking you down from Seir as far as Hormah.", "comment": "tn Heb \u201cin that hill country,\u201d repeating the end of v. 43.
tn Heb \u201ccame out to meet.\u201d
sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb \u05d7\u05b8\u05e8\u05b8\u05dd (kharam, \u201cto ban; to exterminate\u201d). See Num 21:3."}, {"pk": 2829677, "translation": "NET", "book": 5, "chapter": 1, "verse": 45, "text": "Then you came back and wept before the LORD, but he paid no attention to you whatsoever.", "comment": "tn Heb \u201cthe Lord.\u201d The pronoun (\u201che\u201d) has been employed in the translation here for stylistic reasons, to avoid redundancy.
tn Heb \u201cdid not hear your voice and did not turn an ear to you.\u201d"}, {"pk": 2829678, "translation": "NET", "book": 5, "chapter": 1, "verse": 46, "text": "Therefore, you remained at Kadesh for a long time \u2014 indeed, for the full time.", "comment": "tn Heb \u201clike the days which you lived.\u201d This refers to the rest of the forty-year period in the desert before Israel arrived in Moab."}, {"pk": 2829679, "translation": "NET", "book": 5, "chapter": 2, "verse": 1, "text": "Then we turned and set out toward the desert land on the way to the Red Sea just as the LORD told me to do, detouring around Mount Seir for a long time.", "comment": "tn Heb \u201cReed Sea.\u201d See note on the term \u201cRed Sea\u201d in Deut 1:40."}, {"pk": 2829680, "translation": "NET", "book": 5, "chapter": 2, "verse": 2, "text": "At this point the LORD said to me,"}, {"pk": 2829681, "translation": "NET", "book": 5, "chapter": 2, "verse": 3, "text": "\u201cYou have circled around this mountain long enough; now turn north."}, {"pk": 2829682, "translation": "NET", "book": 5, "chapter": 2, "verse": 4, "text": "Instruct these people as follows: \u2018You are about to cross the border of your relatives the descendants of Esau, who inhabit Seir. They will be afraid of you, so watch yourselves carefully.", "comment": "tn Heb \u201cbrothers\u201d; NAB \u201cyour kinsmen.\u201d
tn Heb \u201ccommand\u201d (so KJV, NASB); NRSV \u201ccharge the people as follows.\u201d
sn The descendants of Esau (Heb \u201csons of Esau\u201d; the phrase also occurs in 2:8, 12, 22, 29). These are the inhabitants of the land otherwise known as Edom, south and east of the Dead Sea. Jacob\u2019s brother Esau had settled there after his bitter strife with Jacob (Gen 36:1\u20138). \u201cEdom\u201d means \u201creddish,\u201d probably because of the red sandstone of the region, but also by popular etymology because Esau, at birth, was reddish (Gen 25:25)."}, {"pk": 2829683, "translation": "NET", "book": 5, "chapter": 2, "verse": 5, "text": "Do not be hostile toward them, because I am not giving you any of their land, not even a footprint, for I have given Mount Seir as an inheritance for Esau.", "comment": "sn Mount Seir is synonymous with Edom."}, {"pk": 2829684, "translation": "NET", "book": 5, "chapter": 2, "verse": 6, "text": "You may purchase food to eat and water to drink from them.", "comment": "tn Heb includes \u201cwith silver.\u201d"}, {"pk": 2829685, "translation": "NET", "book": 5, "chapter": 2, "verse": 7, "text": "All along the way I, the LORD your God, have blessed your every effort. I have been attentive to your travels through this great wasteland. These forty years I have been with you; you have lacked for nothing.\u2019\u201d", "comment": "tn Heb \u201call the work of your hands.\u201d
tn Heb \u201cthe Lord your God has.\u201d This has been replaced in the translation by the first person pronoun (\u201cI\u201d) in keeping with English style.
tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).
tn Heb \u201cknown\u201d (so ASV, NASB); NAB \u201cbeen concerned about.\u201d
tn Heb \u201che has.\u201d This has been converted to first person in the translation in keeping with English style."}, {"pk": 2829686, "translation": "NET", "book": 5, "chapter": 2, "verse": 8, "text": "So we turned away from our relatives the descendants of Esau, the inhabitants of Seir, turning from the desert route, from Elat and Ezion Geber, and traveling the way of the Moab wastelands.", "comment": "tn Or \u201cbrothers\u201d; NRSV \u201cour kin.\u201d
tn Heb \u201cthe way of the Arabah\u201d (so ASV); NASB, NIV \u201cthe Arabah road.\u201d
sn Elat was a port city at the head of the eastern arm of the Red Sea, that is, the Gulf of Aqaba (or Gulf of Eilat). Solomon (1 Kgs 9:28), Uzziah (2 Kgs 14:22), and Ahaz (2 Kgs 16:5\u20136) used it as a port but eventually it became permanently part of Edom. It may be what is known today as Tell el-Kheleifeh. Modern Eilat is located further west along the northern coast. See G. Pratico, \u201cNelson Glueck\u2019s 1938-1940 Excavations at Tell el-Kheleifeh: A Reappraisal,\u201d BASOR 259 (1985): 1-32.
sn Ezion Geber. A place near the Gulf of Aqaba, Ezion-geber must be distinguished from Elat (cf. 1 Kgs 9:26\u201328; 2 Chr 8:17\u201318). It was, however, also a port city (1 Kgs 22:48\u201349). It may be the same as the modern site Gezirat al-Fauran, 15 mi (24 km) south-southwest from Tell el-Kheleifah."}, {"pk": 2829687, "translation": "NET", "book": 5, "chapter": 2, "verse": 9, "text": "Then the LORD said to me, \u201cDo not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar to the descendants of Lot as their possession.", "comment": "sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God\u2019s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30\u201338). Thus, these descendants of Lot in and around Ar were the Moabites.
sn Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the \u201cBook of the Wars of Yahweh\u201d (Num 21:15; cf. 21:28; Isa 15:1). Here it is synonymous with the whole land of Moab."}, {"pk": 2829688, "translation": "NET", "book": 5, "chapter": 2, "verse": 10, "text": "(The Emites used to live there, a people as powerful, numerous, and tall as the Anakites.", "comment": "sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5)."}, {"pk": 2829689, "translation": "NET", "book": 5, "chapter": 2, "verse": 11, "text": "These people, as well as the Anakites, are also considered Rephaites; the Moabites call them Emites.", "comment": "sn Rephaites. The earliest reference to this infamous giant race is, again, in the story of the invasion of the eastern kings (Gen 14:5). They lived around Ashteroth Karnaim, probably modern Tell Ashtarah (cf. Deut 1:4), in the Bashan plateau east of the Sea of Galilee. Og, king of Bashan, was a Rephaite (Deut 3:11; Josh 12:4; 13:12). Other texts speak of them or their kinfolk in both Transjordan (Deut 2:20; 3:13) and Canaan (Josh 11:21\u201322; 14:12, 15; 15:13\u201314; Judg 1:20; 1 Sam 17:4; 1 Chr 20:4\u20138). They also appear in extra-biblical literature, especially in connection with the city state of Ugarit. See C. L\u2019Heureux, \u201cUgaritic and Biblical Rephaim,\u201d HTR 67 (1974): 265-74."}, {"pk": 2829690, "translation": "NET", "book": 5, "chapter": 2, "verse": 12, "text": "Previously the Horites lived in Seir but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the LORD gave them.)", "comment": "tn Most modern English versions, beginning with the ASV (1901), regard vv. 10\u201312 as parenthetical to the narrative.
sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8\u201319, 31\u201343) and also as among those who confronted the kings of the east (Gen 14:6)."}, {"pk": 2829691, "translation": "NET", "book": 5, "chapter": 2, "verse": 13, "text": "Now, get up and cross the Wadi Zered.\u201d So we did so.", "comment": "sn Wadi Zered. Now known as Wadi el-H\u00a3esa, this valley marked the boundary between Moab to the north and Edom to the south.
tn Heb \u201cwe crossed the Wadi Zered.\u201d This has been translated as \u201cwe did so\u201d for stylistic reasons, to avoid redundancy."}, {"pk": 2829692, "translation": "NET", "book": 5, "chapter": 2, "verse": 14, "text": "Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the LORD had vowed to them."}, {"pk": 2829693, "translation": "NET", "book": 5, "chapter": 2, "verse": 15, "text": "Indeed, it was the very hand of the LORD that eliminated them from within the camp until they were all gone.", "comment": "tn Heb \u201cfrom the middle of.\u201d Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but \u201cwithin the camp.\u201d"}, {"pk": 2829694, "translation": "NET", "book": 5, "chapter": 2, "verse": 16, "text": "So it was that after all the military men had been eliminated from the community,", "comment": "tn Heb \u201cand it was when they were eliminated, all the men of war, to die from the midst of the people.\u201d"}, {"pk": 2829695, "translation": "NET", "book": 5, "chapter": 2, "verse": 17, "text": "the LORD said to me,"}, {"pk": 2829696, "translation": "NET", "book": 5, "chapter": 2, "verse": 18, "text": "\u201cToday you are going to cross the border of Moab, that is, of Ar.", "comment": "sn Ar. See note on this word in Deut 2:9."}, {"pk": 2829697, "translation": "NET", "book": 5, "chapter": 2, "verse": 19, "text": "But when you come close to the Ammonites, do not harass or provoke them because I am not giving you any of the Ammonites\u2019 land as your possession; I have already given it to Lot\u2019s descendants as their possession.", "comment": "sn Lot\u2019s descendants. See note on this phrase in Deut 2:9."}, {"pk": 2829698, "translation": "NET", "book": 5, "chapter": 2, "verse": 20, "text": "(That also is considered to be a land of the Rephaites. The Rephaites lived there originally; the Ammonites call them Zamzummites.", "comment": "sn Rephaites. See note on this word in Deut 2:11.
sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5)."}, {"pk": 2829699, "translation": "NET", "book": 5, "chapter": 2, "verse": 21, "text": "They are a people as powerful, numerous, and tall as the Anakites. But the LORD destroyed the Rephaites in advance of the Ammonites, so they dispossessed them and settled down in their place.", "comment": "tn Heb \u201cthem\u201d; the referent (the Ammonites) has been specified in the translation for clarity.
tn Heb \u201cthem\u201d; the referent (the Rephaites) has been specified in the translation for clarity."}, {"pk": 2829700, "translation": "NET", "book": 5, "chapter": 2, "verse": 22, "text": "This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day."}, {"pk": 2829701, "translation": "NET", "book": 5, "chapter": 2, "verse": 23, "text": "As for the Avvites who lived in settlements as far west as Gaza, Caphtorites who came from Crete destroyed them and settled down in their place.)", "comment": "tn Heb \u201cCaphtor\u201d; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).
sn Avvites. Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites.
sn Caphtorites. These peoples are familiar from both the OT (Gen 10:14; 1 Chr 1:12; Jer 47:4; Amos 9:7) and ancient Near Eastern texts (Miriam Lichtheim, Ancient Egyptian Literature, 2:37-38; ANET 138). They originated in Crete (OT \u201cCaphtor\u201d) and are identified as the ancestors of the Philistines (Gen 10:14; Jer 47:4)."}, {"pk": 2829702, "translation": "NET", "book": 5, "chapter": 2, "verse": 24, "text": "Get up, make your way across Wadi Arnon. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, and his land. Go ahead! Take it! Engage him in war!", "comment": "sn Heshbon is the name of a prominent site (now Tell Hesba\u201en, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26\u201330). Heshbon is also mentioned in Deut 1:4."}, {"pk": 2829703, "translation": "NET", "book": 5, "chapter": 2, "verse": 25, "text": "This very day I will begin to fill all the people of the earth with dread and to terrify them when they hear about you. They will shiver and shake in anticipation of your approach.\u201d", "comment": "tn Heb \u201cfrom before you.\u201d
tn Heb \u201cunder heaven\u201d (so NIV, NRSV)."}, {"pk": 2829704, "translation": "NET", "book": 5, "chapter": 2, "verse": 26, "text": "Then I sent messengers from the Kedemoth Desert to King Sihon of Heshbon with an offer of peace:", "comment": "sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah."}, {"pk": 2829705, "translation": "NET", "book": 5, "chapter": 2, "verse": 27, "text": "\u201cLet me pass through your land; I will keep strictly to the roadway. I will not turn aside to the right or the left.", "comment": "tn Heb \u201cin the way in the way\u201d (\u05d1\u05bc\u05b7\u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 \u05d1\u05bc\u05b7\u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0, baderekh baderekh). The repetition lays great stress on the idea of resolute determination to stick to the path. IBHS 116 \u00a77.2.3c."}, {"pk": 2829706, "translation": "NET", "book": 5, "chapter": 2, "verse": 28, "text": "Sell me food for cash so that I can eat and sell me water to drink. Just allow me to go through on foot,", "comment": "tn Heb \u201cand water for silver give to me so that I may drink.\u201d
tn Heb \u201csilver.\u201d"}, {"pk": 2829707, "translation": "NET", "book": 5, "chapter": 2, "verse": 29, "text": "just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the LORD our God is giving us.\u201d"}, {"pk": 2829708, "translation": "NET", "book": 5, "chapter": 2, "verse": 30, "text": "But King Sihon of Heshbon was unwilling to allow us to pass near him because the LORD our God had made him obstinate and stubborn so that he might deliver him over to you this very day.", "comment": "tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, \u201cyour.\u201d
tn Heb \u201chardened his spirit\u201d (so KJV, NASB, NRSV); NIV \u201cmade his spirit stubborn.\u201d
tn Heb \u201cmade his heart obstinate\u201d (so KJV, NASB); NRSV \u201cmade his heart defiant.\u201d
tn Heb \u201cinto your hand.\u201d"}, {"pk": 2829709, "translation": "NET", "book": 5, "chapter": 2, "verse": 31, "text": "The LORD said to me, \u201cLook! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.\u201d"}, {"pk": 2829710, "translation": "NET", "book": 5, "chapter": 2, "verse": 32, "text": "When Sihon and all his troops emerged to encounter us in battle at Jahaz,", "comment": "tn Heb \u201cpeople.\u201d
sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, \u201cThe Levitical Cities of Reuben and Moabite Toponymy,\u201d BASOR 276 (1984): 55-57."}, {"pk": 2829711, "translation": "NET", "book": 5, "chapter": 2, "verse": 33, "text": "the LORD our God delivered him over to us and we struck him down, along with his sons and everyone else.", "comment": "tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, \u201chis son.\u201d
tn Heb \u201call his people.\u201d"}, {"pk": 2829712, "translation": "NET", "book": 5, "chapter": 2, "verse": 34, "text": "At that time we seized all his cities and put every one of them under divine judgment, including even the women and children; we left no survivors.", "comment": "tn Heb \u201cevery city of men.\u201d This apparently identifies the cities as inhabited.
tn Heb \u201cunder the ban\u201d (\u05e0\u05b7\u05d7\u05b2\u05e8\u05b5\u05dd, nakharem). The verb employed is \u05d7\u05b8\u05e8\u05b7\u05dd (kharam, usually in the Hiphil) and the associated noun is \u05d7\u05b5\u05e8\u05b6\u05dd (kherem). See J. Naud\u00e9, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.sn Divine judgment refers to God\u2019s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant."}, {"pk": 2829713, "translation": "NET", "book": 5, "chapter": 2, "verse": 35, "text": "We kept only the livestock and plunder from the cities for ourselves."}, {"pk": 2829714, "translation": "NET", "book": 5, "chapter": 2, "verse": 36, "text": "From Aroer, which is at the edge of Wadi Arnon (it is the city in the wadi), all the way to Gilead there was not a town able to resist us \u2014 the LORD our God gave them all to us.", "comment": "sn Aroer. Now known as \u00e0Ara\u00e1ir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).
tn Heb \u201cthe city in the wadi.\u201d This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, \u201cFrom Aroer\u2026, that is, the city in the wadi.\u201d See D. L. Christensen, Deuteronomy 1\u201311 (WBC), 49."}, {"pk": 2829715, "translation": "NET", "book": 5, "chapter": 2, "verse": 37, "text": "However, you did not approach the land of the Ammonites, the Wadi Jabbok, the cities of the hill country, or any place else forbidden by the LORD our God.", "comment": "sn Wadi Jabbok. Now known as the Zerqa River, this is a major tributary of the Jordan that normally served as a boundary between Ammon and Gad (Deut 3:16)."}, {"pk": 2829716, "translation": "NET", "book": 5, "chapter": 3, "verse": 1, "text": "Next we set out on the route to Bashan, but King Og of Bashan and his whole army came out to meet us in battle at Edrei.", "comment": "tn Heb \u201cturned and went up.\u201d
sn Edrei is probably modern Der\u00e0a, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).
tn Heb \u201cpeople.\u201d
sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River."}, {"pk": 2829717, "translation": "NET", "book": 5, "chapter": 3, "verse": 2, "text": "The LORD, however, said to me, \u201cDon\u2019t be afraid of him because I have already given him, his whole army, and his land to you. You will do to him exactly what you did to King Sihon of the Amorites who lived in Heshbon.\u201d", "comment": "tn Heb \u201cpeople.\u201d"}, {"pk": 2829718, "translation": "NET", "book": 5, "chapter": 3, "verse": 3, "text": "So the LORD our God did indeed give over to us King Og of Bashan and his whole army and we struck them down until not a single survivor was left.", "comment": "tn Heb \u201cwas left to him.\u201d The final phrase \u201cto him\u201d is redundant in English and has been left untranslated."}, {"pk": 2829719, "translation": "NET", "book": 5, "chapter": 3, "verse": 4, "text": "We captured all his cities at that time \u2014 there was not a town we did not take from them \u2014 sixty cities, all the region of Argob, the dominion of Og in Bashan.", "comment": "sn Argob. This is a subdistrict of Bashan, perhaps north of the Yarmuk River. See Y. Aharoni, Land of the Bible, 314."}, {"pk": 2829720, "translation": "NET", "book": 5, "chapter": 3, "verse": 5, "text": "All of these cities were fortified by high walls, gates, and locking bars; in addition there were a great many open villages.", "comment": "tn The Hebrew term \u05e4\u05bc\u05b0\u05e8\u05b8\u05d6\u05b4\u05d9 (p\u00ffraziy) refers to rural areas, at the most \u201cunwalled villages\u201d (KJV, NASB \u201cunwalled towns\u201d).
tn Or \u201chigh walls and barred gates\u201d (NLT); Heb \u201chigh walls, gates, and bars.\u201d Since \u201cbars\u201d could be understood to mean \u201csaloons,\u201d the qualifying adjective \u201clocking\u201d has been supplied in the translation."}, {"pk": 2829721, "translation": "NET", "book": 5, "chapter": 3, "verse": 6, "text": "We put all of these under divine judgment just as we had done to King Sihon of Heshbon \u2014 every occupied city, including women and children.", "comment": "tn Heb \u201ccity of men.\u201d
tn Heb \u201cwe put them under the ban\u201d (\u05e0\u05b7\u05d7\u05b2\u05e8\u05b5\u05dd, nakharem). See note at 2:34.sn The divine curse. See note on this phrase in Deut 2:34."}, {"pk": 2829722, "translation": "NET", "book": 5, "chapter": 3, "verse": 7, "text": "But all the livestock and plunder from the cities we kept for ourselves."}, {"pk": 2829723, "translation": "NET", "book": 5, "chapter": 3, "verse": 8, "text": "So at that time we took the land of the two Amorite kings in the Transjordan from Wadi Arnon to Mount Hermon", "comment": "sn Mount Hermon. This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik."}, {"pk": 2829724, "translation": "NET", "book": 5, "chapter": 3, "verse": 9, "text": "(the Sidonians call Hermon Sirion and the Amorites call it Senir),", "comment": "sn Sidonians were Phoenician inhabitants of the city of Sidon (now in Lebanon), about 47 mi (75 km) north of Mount Carmel.
sn Senir. Probably this was actually one of the peaks of Hermon and not the main mountain (Song of Songs 4:8; 1 Chr 5:23). It is mentioned in a royal inscription of Shalmaneser III of Assyria (saniru; see ANET 280).
sn Sirion. This name is attested in the Ugaritic texts as sryn. See UT 495."}, {"pk": 2829725, "translation": "NET", "book": 5, "chapter": 3, "verse": 10, "text": "all the cities of the plateau, all of Gilead and Bashan as far as Salecah and Edrei, cities of the kingdom of Og in Bashan.", "comment": "sn Salecah. Today this is known as Salkhad, in Jordan, about 31 mi (50 km) east of the Jordan River in the Hauran Desert.
sn Edrei. See note on this term in 3:1."}, {"pk": 2829726, "translation": "NET", "book": 5, "chapter": 3, "verse": 11, "text": "Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy that his sarcophagus was made of iron. Does it not, indeed, still remain in Rabbath of the Ammonites? It is thirteen and a half feet long and six feet wide according to standard measure.)", "comment": "tn Heb \u201cby the cubit of man.\u201d This probably refers to the \u201cshort\u201d or \u201cregular\u201d cubit of approximately 18 in (45 cm).
tn Heb \u201cBehold\u201d (\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh).
tn The Hebrew term \u05e2\u05b6\u05e8\u05b6\u05e9\u05c2 (\u2019eres), traditionally translated \u201cbed\u201d (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, \u201cKing Og\u2019s Iron Bed: Fact or Fancy?\u201d BR 6 (1990): 16-21, 44; cf. also NEB \u201chis sarcophagus of basalt\u201d; TEV, CEV \u201chis coffin.\u201d
tn Or \u201cof iron-colored basalt.\u201d See note on the word \u201csarcophagus\u201d earlier in this verse.
sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means \u201cgreat [one],\u201d probably because of its political importance. The fact that the sarcophagus \u201cstill remain[ed]\u201d there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.
tn Heb \u201cnine cubits.\u201d Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.
tn Heb \u201cfour cubits.\u201d This would be 6 ft (1.8 m) wide."}, {"pk": 2829727, "translation": "NET", "book": 5, "chapter": 3, "verse": 12, "text": "This is the land we brought under our control at that time: The territory extending from Aroer by the Wadi Arnon and half the Gilead hill country with its cities I gave to the Reubenites and Gadites.", "comment": "tn The words \u201cthe territory extending\u201d are not in the Hebrew text; they are supplied in the translation for stylistic reasons.sn Aroer. See note on this term in Deut 2:36.
sn Reubenites and Gadites. By the time of Moses\u2019 address the tribes of Reuben, Gad, and Manasseh had already been granted permission to settle in the Transjordan, provided they helped the other tribes subdue the occupants of Canaan (cf. Num 32:28\u201342)."}, {"pk": 2829728, "translation": "NET", "book": 5, "chapter": 3, "verse": 13, "text": "The rest of Gilead and all of Bashan, the kingdom of Og, I gave to half the tribe of Manasseh. (All the region of Argob, that is, all Bashan, is called the land of Rephaim.", "comment": "sn Half the tribe of Manasseh. The tribe of Manasseh split into clans, with half opting to settle in Bashan and the other half in Canaan (cf. Num 32:39\u201342; Josh 17:1\u201313).
sn Argob. See note on this term in v. 4."}, {"pk": 2829729, "translation": "NET", "book": 5, "chapter": 3, "verse": 14, "text": "Jair, son of Manasseh, took all the Argob region as far as the border with the Geshurites and Maacathites (namely Bashan) and called it by his name, Havvoth-Jair, which it retains to this very day.)", "comment": "sn Geshurites. Geshur was a city and its surrounding area somewhere northeast of Bashan (cf. Josh 12:5; 13:11, 13). One of David\u2019s wives was Maacah, the daughter of Talmai king of Geshur and mother of Absalom (cf. 2 Sam 13:37; 15:8; 1 Chr 3:2).
sn Maacathites. These were the people of a territory southwest of Mount Hermon on the Jordan River. The name probably has nothing to do with David\u2019s wife from Geshur (see note on \u201cGeshurites\u201d earlier in this verse).
sn Havvoth-Jair. The Hebrew name means \u201cvillages of Jair,\u201d the latter being named after a son (i.e., descendant) of Manasseh who took the area by conquest."}, {"pk": 2829730, "translation": "NET", "book": 5, "chapter": 3, "verse": 15, "text": "I gave Gilead to Machir.", "comment": "sn Machir was the name of another descendant of Manasseh (cf. Num 32:41; 1 Chr 7:14\u201319). Eastern Manasseh was thus divided between the Jairites and the Machirites."}, {"pk": 2829731, "translation": "NET", "book": 5, "chapter": 3, "verse": 16, "text": "To the Reubenites and Gadites I allocated the territory extending from Gilead as far as Wadi Arnon (the exact middle of the wadi was a boundary) all the way to the Wadi Jabbok, the Ammonite border."}, {"pk": 2829732, "translation": "NET", "book": 5, "chapter": 3, "verse": 17, "text": "The Arabah and the Jordan River were also a border, from the sea of Chinnereth to the sea of the Arabah (that is, the Salt Sea), beneath the watershed of Pisgah to the east.", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity (also in vv. 20, 25).
sn Pisgah. This appears to refer to a small range of mountains, the most prominent peak of which is Mount Nebo (Num 21:20; 23:14; Deut 3:27; cf. 34:1).
tn The meaning of the Hebrew term \u05d0\u05b7\u05e9\u05c1\u05b0\u05d3\u05bc\u05b9\u05ea (\u2019ashdot) is unclear. It is usually translated either \u201cslopes\u201d (ASV, NAB, NIV) or \u201cwatershed\u201d (NEB).
sn The Salt Sea is another name for the Dead Sea (cf. Gen 14:3; Josh 3:16).
tn Heb \u201cfrom Chinnereth.\u201d The words \u201cthe sea of\u201d have been supplied in the translation as a clarification.sn Chinnereth. This is another name for the Sea of Galilee, so called because its shape is that of a harp (the Hebrew term for \u201charp\u201d is \u05db\u05bc\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8, kinnor)."}, {"pk": 2829733, "translation": "NET", "book": 5, "chapter": 3, "verse": 18, "text": "At that time I instructed you as follows: \u201cThe LORD your God has given you this land for your possession. You warriors are to cross over before your fellow Israelites equipped for battle.", "comment": "tn Heb \u201cyour brothers, the sons of Israel.\u201d"}, {"pk": 2829734, "translation": "NET", "book": 5, "chapter": 3, "verse": 19, "text": "But your wives, children, and livestock (of which I know you have many) may remain in the cities I have given you."}, {"pk": 2829735, "translation": "NET", "book": 5, "chapter": 3, "verse": 20, "text": "You must fight until the LORD gives your countrymen victory as he did you and they take possession of the land that the LORD your God is giving them on the other side of the Jordan River. Then each of you may return to his own territory that I have given you.\u201d", "comment": "tn Heb \u201cgives your brothers rest.\u201d
tn The words \u201cyou must fight\u201d are not present in the Hebrew text, but are supplied in the translation for clarity."}, {"pk": 2829736, "translation": "NET", "book": 5, "chapter": 3, "verse": 21, "text": "I also commanded Joshua at the same time, \u201cYou have seen everything the LORD your God did to these two kings; he will do the same to all the kingdoms where you are going.", "comment": "tn Heb \u201cthe Lord.\u201d The translation uses the pronoun (\u201che\u201d) for stylistic reasons, to avoid redundancy.
tn Heb \u201cwhich you are crossing over there.\u201d"}, {"pk": 2829737, "translation": "NET", "book": 5, "chapter": 3, "verse": 22, "text": "Do not be afraid of them, for the LORD your God will personally fight for you.\u201d"}, {"pk": 2829738, "translation": "NET", "book": 5, "chapter": 3, "verse": 23, "text": "Moreover, at that time I pleaded with the LORD,"}, {"pk": 2829739, "translation": "NET", "book": 5, "chapter": 3, "verse": 24, "text": "\u201cO, Lord GOD, you have begun to show me your greatness and strength. (What god in heaven or earth can rival your works and mighty deeds?)", "comment": "tn Heb \u201cyour strong hand\u201d (so NIV), a symbol of God\u2019s activity.
tn Heb \u201cyour servant.\u201d The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.
tn Heb \u201cLord Lord.\u201d The phrase \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b4\u05d4 (\u2019adonay y\u00ffhvih) is customarily rendered by Jewish tradition as \u201cLord God.\u201d Cf. NIV, TEV, NLT \u201cSovereign Lord.\u201d"}, {"pk": 2829740, "translation": "NET", "book": 5, "chapter": 3, "verse": 25, "text": "Let me please cross over to see the good land on the other side of the Jordan River \u2014 this good hill country and the Lebanon!\u201d", "comment": "tn The article is retained in the translation (\u201cthe Lebanon,\u201d cf. also NAB, NRSV) to indicate that a region (rather than the modern country of Lebanon) is referred to here. Other recent English versions accomplish this by supplying \u201cmountains\u201d after \u201cLebanon\u201d (TEV, CEV, NLT)."}, {"pk": 2829741, "translation": "NET", "book": 5, "chapter": 3, "verse": 26, "text": "But the LORD was angry at me because of you and would not listen to me. Instead, he said to me, \u201cEnough of that! Do not speak to me anymore about this matter.", "comment": "tn Heb \u201cthe Lord.\u201d For stylistic reasons the pronoun (\u201che\u201d) has been used in the translation here.
tn Heb \u201cmuch to you\u201d (an idiom)."}, {"pk": 2829742, "translation": "NET", "book": 5, "chapter": 3, "verse": 27, "text": "Go up to the top of Pisgah and take a good look to the west, north, south, and east, for you will not be allowed to cross the Jordan.", "comment": "tn Heb \u201clift your eyes to the west, north, south, and east and see with your eyes.\u201d The translation omits the repetition of \u201cyour eyes\u201d for stylistic reasons."}, {"pk": 2829743, "translation": "NET", "book": 5, "chapter": 3, "verse": 28, "text": "Commission Joshua, and encourage and strengthen him, because he will lead these people over and will enable them to inherit the land you will see.\u201d", "comment": "tn Heb \u201ccommand\u201d; KJV, NASB, NRSV \u201ccharge Joshua.\u201d"}, {"pk": 2829744, "translation": "NET", "book": 5, "chapter": 3, "verse": 29, "text": "So we settled down in the valley opposite Beth Peor.", "comment": "sn Beth Peor. This is probably the spot near Pisgah where Balaam attempted to curse the nation Israel (Num 23:28). The Moabites also worshiped Baal there by the name \u201cBaal [of] Peor\u201d (Num 25:1\u20135)."}, {"pk": 2829745, "translation": "NET", "book": 5, "chapter": 4, "verse": 1, "text": "Now, Israel, pay attention to the statutes and ordinances I am about to teach you, so that you might live and go on to enter and take possession of the land that the LORD, the God of your ancestors, is giving you.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 31, 37).
tn These technical Hebrew terms (\u05d7\u05bb\u05e7\u05bc\u05b4\u05d9\u05dd [khuqqim] and \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word \u05d7\u05bb\u05e7\u05bc\u05b4\u05d9\u05dd derives from the verb \u05d7\u05b9\u05e7 (khoq, \u201cto inscribe; to carve\u201d) and \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd (mishpatim) from \u05e9\u05c1\u05b8\u05e4\u05b7\u05d8 (shafat, \u201cto judge\u201d). They are virtually synonymous and are used interchangeably in Deuteronomy."}, {"pk": 2829746, "translation": "NET", "book": 5, "chapter": 4, "verse": 2, "text": "Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the LORD your God that I am delivering to you.", "comment": "tn Heb \u201ccommanding.\u201d"}, {"pk": 2829747, "translation": "NET", "book": 5, "chapter": 4, "verse": 3, "text": "You have witnessed what the LORD did at Baal Peor, how he eradicated from your midst everyone who followed Baal Peor.", "comment": "tn Or \u201cfollowed the Baal of Peor\u201d (so NAB, NIV, NRSV), referring to the pagan god Baal.
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tc The LXX and Syriac read \u201cto Baal Peor,\u201d that is, the god worshiped at that place; see note on the name \u201cBeth Peor\u201d in Deut 3:29."}, {"pk": 2829748, "translation": "NET", "book": 5, "chapter": 4, "verse": 4, "text": "But you who remained faithful to the LORD your God are still alive to this very day, every one of you."}, {"pk": 2829749, "translation": "NET", "book": 5, "chapter": 4, "verse": 5, "text": "Look! I have taught you statutes and ordinances just as the LORD my God told me to do, so that you might carry them out in the land you are about to enter and possess.", "comment": "tn Heb \u201cin the midst of\u201d (so ASV)."}, {"pk": 2829750, "translation": "NET", "book": 5, "chapter": 4, "verse": 6, "text": "So be sure to do them, because this will testify of your wise understanding to the people who will learn of all these statutes and say, \u201cIndeed, this great nation is a very wise people.\u201d", "comment": "tn Heb \u201cit is wisdom and understanding.\u201d
tn Heb \u201cwise and understanding.\u201d"}, {"pk": 2829751, "translation": "NET", "book": 5, "chapter": 4, "verse": 7, "text": "In fact, what other great nation has a god so near to them like the LORD our God whenever we call on him?"}, {"pk": 2829752, "translation": "NET", "book": 5, "chapter": 4, "verse": 8, "text": "And what other great nation has statutes and ordinances as just as this whole law that I am about to share with you today?", "comment": "tn Heb \u201cplace before.\u201d
tn The Hebrew phrase \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 \u05d4\u05b7\u05d6\u05bc\u05b9\u05d0\u05ea (hattorah hazzo\u2019t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the \u05d7\u05bb\u05e7\u05bc\u05b4\u05d9\u05dd (khuqqim, \u201cstatutes,\u201d 4:1) and \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd (mishpatim, \u201cordinances,\u201d 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.
tn Or \u201cpure\u201d; or \u201cfair\u201d; Heb \u201crighteous.\u201d"}, {"pk": 2829753, "translation": "NET", "book": 5, "chapter": 4, "verse": 9, "text": "Again, however, pay very careful attention, lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.", "comment": "tn Heb \u201cwatch yourself and watch your soul carefully.\u201d"}, {"pk": 2829754, "translation": "NET", "book": 5, "chapter": 4, "verse": 10, "text": "You stood before the LORD your God at Horeb and he said to me, \u201cAssemble the people before me so that I can tell them my commands. Then they will learn to revere me all the days they live in the land, and they will instruct their children.\u201d", "comment": "tn Heb \u201cmy words.\u201d See v. 13; in Hebrew the \u201cten commandments\u201d are the \u201cten words.\u201d
tn The text begins with \u201c(the) day (in) which.\u201d In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 4:3."}, {"pk": 2829755, "translation": "NET", "book": 5, "chapter": 4, "verse": 11, "text": "You approached and stood at the foot of the mountain, a mountain ablaze to the sky above it and yet dark with a thick cloud.", "comment": "tn Heb \u201cdarkness, cloud, and heavy cloud.\u201d
tn Heb \u201ca mountain burning with fire as far as the heart of the heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2829756, "translation": "NET", "book": 5, "chapter": 4, "verse": 12, "text": "Then the LORD spoke to you from the middle of the fire; you heard speech but you could not see anything \u2014 only a voice was heard.", "comment": "tn The words \u201cwas heard\u201d are supplied in the translation to avoid the impression that the voice was seen."}, {"pk": 2829757, "translation": "NET", "book": 5, "chapter": 4, "verse": 13, "text": "And he revealed to you the covenant he has commanded you to keep, the ten commandments, writing them on two stone tablets.", "comment": "sn This is the first occurrence of the word \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit, \u201ccovenant\u201d) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.
tn Heb \u201cthe ten words.\u201d"}, {"pk": 2829758, "translation": "NET", "book": 5, "chapter": 4, "verse": 14, "text": "Moreover, at that same time the LORD commanded me to teach you statutes and ordinances for you to keep in the land which you are about to enter and possess.", "comment": "tn Heb \u201cto which you are crossing over to possess it.\u201d"}, {"pk": 2829759, "translation": "NET", "book": 5, "chapter": 4, "verse": 15, "text": "Be very careful, then, because you saw no form at the time the LORD spoke to you at Horeb from the middle of the fire.", "comment": "tn Heb \u201cgive great care to your souls.\u201d"}, {"pk": 2829760, "translation": "NET", "book": 5, "chapter": 4, "verse": 16, "text": "I say this so you will not corrupt yourselves by making an image in the form of any kind of figure. This includes the likeness of a human male or female,", "comment": "tn The words \u201cI say this\u201d are supplied in the translation for stylistic reasons. In the Hebrew text v. 16 is subordinated to \u201cBe careful\u201d in v. 15, but this makes for an unduly long sentence in English."}, {"pk": 2829761, "translation": "NET", "book": 5, "chapter": 4, "verse": 17, "text": "any kind of land animal, any bird that flies in the sky,"}, {"pk": 2829762, "translation": "NET", "book": 5, "chapter": 4, "verse": 18, "text": "anything that crawls on the ground, or any fish in the deep waters of the earth.", "comment": "tn Heb \u201cunder the earth.\u201d
tn Heb \u201ccreeping thing.\u201d"}, {"pk": 2829763, "translation": "NET", "book": 5, "chapter": 4, "verse": 19, "text": "When you look up to the sky and see the sun, moon, and stars \u2014 the whole heavenly creation \u2014 you must not be seduced to worship and serve them, for the LORD your God has assigned them to all the people of the world.", "comment": "tn Or \u201callotted.\u201d
tn Heb \u201clest you lift up your eyes.\u201d In the Hebrew text vv. 16\u201319 are subordinated to \u201cBe careful\u201d in v. 15, but this makes for an unduly long sentence in English.
tn Or \u201cheavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context.
tn Heb \u201call the host of heaven.\u201d
tn In the Hebrew text the verbal sequence in v. 19 is \u201clest you look up\u2026and see\u2026and be seduced\u2026and worship them\u2026and serve them.\u201d However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: \u201clest, looking up\u2026and seeing\u2026, you are seduced.\u201d See Jo\u00fcon 2:635 \u00a7168.h.
tn Or \u201cnations.\u201d
tn Heb \u201cunder all the heaven.\u201dsn The OT views the heavenly host as God\u2019s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the \u201csons of God\u201d (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20, as well as Deut 32:9."}, {"pk": 2829764, "translation": "NET", "book": 5, "chapter": 4, "verse": 20, "text": "You, however, the LORD has selected and brought from Egypt, that iron-smelting furnace, to be his special people as you are today.", "comment": "tn Heb \u201cto be his people of inheritance.\u201d The Lord compares his people to valued property inherited from one\u2019s ancestors and passed on to one\u2019s descendants.
tn A \u05db\u05bc\u05d5\u05bc\u05e8 (kur) was not a source of heat but a crucible (\u201ciron-smelting furnace\u201d) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB \u201cthat iron foundry, Egypt.\u201d The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty."}, {"pk": 2829765, "translation": "NET", "book": 5, "chapter": 4, "verse": 21, "text": "But the LORD became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he is about to give you.", "comment": "tn The Hebrew text includes \u201c(as) an inheritance,\u201d or \u201c(as) a possession.\u201d
tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 4:3."}, {"pk": 2829766, "translation": "NET", "book": 5, "chapter": 4, "verse": 22, "text": "So I must die here in this land; I will not cross the Jordan. But you are going over and will possess that good land.", "comment": "tn Heb \u201cthis.\u201d The translation uses \u201cthat\u201d to avoid confusion; earlier in the verse Moses refers to Transjordan as \u201cthis land.\u201d"}, {"pk": 2829767, "translation": "NET", "book": 5, "chapter": 4, "verse": 23, "text": "Be on guard so that you do not forget the covenant of the LORD your God that he has made with you, and that you do not make an image of any kind, just as he has forbidden you.", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 4:3.
tn Heb \u201ccommanded.\u201d"}, {"pk": 2829768, "translation": "NET", "book": 5, "chapter": 4, "verse": 24, "text": "For the LORD your God is a consuming fire; he is a jealous God.", "comment": "tn The juxtaposition of the Hebrew terms \u05d0\u05b5\u05e9\u05c1 (\u2019esh, \u201cfire\u201d) and \u05e7\u05b7\u05e0\u05bc\u05b8\u05d0 (qanna\u2019, \u201cjealous\u201d) is interesting in light of Deut 6:15 where the Lord is seen as a jealous God whose anger bursts into a destructive fire. For God to be \u201cjealous\u201d means that his holiness and uniqueness cannot tolerate pretended or imaginary rivals. It is not petty envy but response to an act of insubordination that must be severely judged (see H. Peels, NIDOTTE 3:937-40)."}, {"pk": 2829769, "translation": "NET", "book": 5, "chapter": 4, "verse": 25, "text": "After you have produced children and grandchildren and have been in the land a long time, if you become corrupt and make an image of any kind and do other evil things before the LORD your God that enrage him,", "comment": "tn Heb \u201ca form of anything.\u201d Cf. NAB, NASB, NRSV, TEV \u201can idol.\u201d
tn Heb \u201chave grown old in the land,\u201d i.e., been there for a long time.
tn The infinitive construct is understood here as indicating the result, not the intention, of their actions."}, {"pk": 2829770, "translation": "NET", "book": 5, "chapter": 4, "verse": 26, "text": "I invoke heaven and earth as witnesses against you today that you will surely and swiftly be removed from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be annihilated.", "comment": "sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a \u05e8\u05b4\u05d9\u05d1 (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel\u2019s violation of the Lord\u2019s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel\u2019s disobedience, and the threat of judgment.
tn Or \u201cbe destroyed\u201d; KJV \u201cutterly perish\u201d; NLT \u201cwill quickly disappear\u201d; CEV \u201cyou won\u2019t have long to live.\u201d
tn Or \u201cbe completely\u201d (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree."}, {"pk": 2829771, "translation": "NET", "book": 5, "chapter": 4, "verse": 27, "text": "Then the LORD will scatter you among the peoples and there will be very few of you among the nations where the LORD will drive you.", "comment": "tn Heb \u201cyou will be left men (i.e., few) of number.\u201d"}, {"pk": 2829772, "translation": "NET", "book": 5, "chapter": 4, "verse": 28, "text": "There you will worship gods made by human hands \u2014 wood and stone that can neither see, hear, eat, nor smell."}, {"pk": 2829773, "translation": "NET", "book": 5, "chapter": 4, "verse": 29, "text": "But if you seek the LORD your God from there, you will find him, if, indeed, you seek him with all your heart and soul.", "comment": "tn Or \u201cmind and being.\u201d See Deut 6:5."}, {"pk": 2829774, "translation": "NET", "book": 5, "chapter": 4, "verse": 30, "text": "In your distress when all these things happen to you in the latter days, if you return to the LORD your God and obey him", "comment": "sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.
tn Heb \u201chear his voice.\u201d The expression is an idiom meaning \u201cobey,\u201d occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1\u20132, 15, 45, 62; 30:2, 8, 10, 20."}, {"pk": 2829775, "translation": "NET", "book": 5, "chapter": 4, "verse": 31, "text": "(for he is a merciful God), he will not let you down or destroy you, for he cannot forget the covenant with your ancestors that he confirmed by oath to them.", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 4:3.
tn Or \u201cwill not.\u201d The translation understands the imperfect verbal form to have an added nuance of capability here.
tn Heb \u201che will not drop you,\u201d i.e., \u201cwill not abandon you\u201d (cf. NAB, NIV, NRSV, NLT)."}, {"pk": 2829776, "translation": "NET", "book": 5, "chapter": 4, "verse": 32, "text": "Indeed, ask about the distant past, starting from the day God created humankind on the earth, and ask from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.", "comment": "tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.
tn The Hebrew term \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam) may refer either to Adam or, more likely, to \u201cman\u201d in the sense of the human race (\u201cmankind,\u201d \u201chumankind\u201d). The idea here seems more universal in scope than reference to Adam alone would suggest."}, {"pk": 2829777, "translation": "NET", "book": 5, "chapter": 4, "verse": 33, "text": "Have a people ever heard the voice of God speaking from the middle of fire, as you yourselves have, and lived to tell about it?"}, {"pk": 2829778, "translation": "NET", "book": 5, "chapter": 4, "verse": 34, "text": "Or has God ever before tried to deliver a nation from the middle of another nation, accompanied by judgments, signs, wonders, war, strength, power, and other very terrifying things like the LORD your God did for you in Egypt before your very eyes?", "comment": "tn Heb \u201ctried to go to take for himself.\u201d
tn Heb \u201cby testings.\u201d The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).
tn Heb \u201cby strong hand and by outstretched arm.\u201d
tn The translation assumes the reference is to Israel\u2019s God in which case the point is this: God\u2019s intervention in Israel\u2019s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel\u2019s experience. Some understand the divine name here in a generic sense, \u201ca god,\u201d or \u201cany god.\u201d In this case God\u2019s incomparability is the focus (cf. v. 35, where this theme is expressed)."}, {"pk": 2829779, "translation": "NET", "book": 5, "chapter": 4, "verse": 35, "text": "You have been taught that the LORD alone is God \u2014 there is no other besides him."}, {"pk": 2829780, "translation": "NET", "book": 5, "chapter": 4, "verse": 36, "text": "From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words.", "comment": "tn Heb \u201cand his words you heard from the midst of the fire.\u201d"}, {"pk": 2829781, "translation": "NET", "book": 5, "chapter": 4, "verse": 37, "text": "Moreover, because he loved your ancestors, he chose their descendants who followed them and personally brought you out of Egypt with his great power", "comment": "tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7\u20139.
tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT\u2019s 3rd person masculine singular, \u201chis descendants.\u201d Cf. Deut 10:15. Quite likely the MT should be emended in this instance."}, {"pk": 2829782, "translation": "NET", "book": 5, "chapter": 4, "verse": 38, "text": "to dispossess nations greater and stronger than you and brought you here this day to give you their land as your property.", "comment": "tn Heb \u201c(as) an inheritance,\u201d that is, landed property that one can pass on to one\u2019s descendants."}, {"pk": 2829783, "translation": "NET", "book": 5, "chapter": 4, "verse": 39, "text": "Today realize and carefully consider that the LORD is God in heaven above and on earth below \u2014 there is no other!"}, {"pk": 2829784, "translation": "NET", "book": 5, "chapter": 4, "verse": 40, "text": "Keep his statutes and commandments that I am setting forth today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the LORD your God is about to give you as a permanent possession.", "comment": "tn Heb \u201ccommanding\u201d (so NRSV)."}, {"pk": 2829785, "translation": "NET", "book": 5, "chapter": 4, "verse": 41, "text": "Then Moses selected three cities in the Transjordan, toward the east."}, {"pk": 2829786, "translation": "NET", "book": 5, "chapter": 4, "verse": 42, "text": "Anyone who accidentally killed someone without hating him at the time of the accident could flee to one of those cities and be safe.", "comment": "tn Heb \u201cthe slayer who slew his neighbor without knowledge.\u201d
tn Heb \u201cyesterday and a third (day).\u201d The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing."}, {"pk": 2829787, "translation": "NET", "book": 5, "chapter": 4, "verse": 43, "text": "These cities are Bezer, in the desert plateau, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassehites."}, {"pk": 2829788, "translation": "NET", "book": 5, "chapter": 4, "verse": 44, "text": "This is the law that Moses set before the Israelites.", "comment": "tn Heb \u201cthe sons of Israel\u201d (likewise in the following verse)."}, {"pk": 2829789, "translation": "NET", "book": 5, "chapter": 4, "verse": 45, "text": "These are the stipulations, statutes, and ordinances that Moses spoke to the Israelites after he had brought them out of Egypt,"}, {"pk": 2829790, "translation": "NET", "book": 5, "chapter": 4, "verse": 46, "text": "in the Transjordan, in the valley opposite Beth Peor, in the land of King Sihon of the Amorites, who lived in Heshbon. (It is he whom Moses and the Israelites attacked after they came out of Egypt."}, {"pk": 2829791, "translation": "NET", "book": 5, "chapter": 4, "verse": 47, "text": "They possessed his land and that of King Og of Bashan \u2014 both of whom were Amorite kings in the Transjordan, to the east."}, {"pk": 2829792, "translation": "NET", "book": 5, "chapter": 4, "verse": 48, "text": "Their territory extended from Aroer at the edge of the Arnon valley as far as Mount Siyon \u2014 that is, Hermon \u2014", "comment": "sn Mount Siyon (the Hebrew name is \u05e9\u05c2\u05b4\u05d9\u05d0\u05b9\u05df [si\u2019on], not to be confused with Zion [\u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df, tsiyyon]) is another name for Mount Hermon, also called Sirion and Senir (cf. Deut 3:9).
tn The words \u201ctheir territory extended\u201d are supplied in the translation for stylistic reasons. In the Hebrew text vv. 47\u201349 are all one sentence, but for the sake of English style and readability the translation divides the text into two sentences."}, {"pk": 2829793, "translation": "NET", "book": 5, "chapter": 4, "verse": 49, "text": "including all the Arabah of the Transjordan in the east to the sea of the Arabah, beneath the watershed of Pisgah.)", "comment": "sn The sea of the Arabah refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17).
tn The meaning of the Hebrew term \u05d0\u05b7\u05e9\u05c1\u05b0\u05d3\u05bc\u05b9\u05ea (\u2019ashdot) is unclear. It is usually translated either \u201cslopes\u201d (ASV, NAB, NIV, NRSV, NLT) or \u201cwatershed\u201d (NEB)."}, {"pk": 2829794, "translation": "NET", "book": 5, "chapter": 5, "verse": 1, "text": "Then Moses called all the people of Israel together and said to them: \u201cListen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!", "comment": "tn Heb \u201cand Moses called to all Israel and he said to them\u201d; NAB, NASB, NIV \u201cMoses summoned (convened NRSV) all Israel.\u201d"}, {"pk": 2829795, "translation": "NET", "book": 5, "chapter": 5, "verse": 2, "text": "The LORD our God made a covenant with us at Horeb."}, {"pk": 2829796, "translation": "NET", "book": 5, "chapter": 5, "verse": 3, "text": "He did not make this covenant with our ancestors but with us, we who are here today, all of us living now.", "comment": "tn Heb \u201cfathers.\u201d
tn Heb \u201cthe Lord.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2829797, "translation": "NET", "book": 5, "chapter": 5, "verse": 4, "text": "The LORD spoke face to face with you at the mountain, from the middle of the fire."}, {"pk": 2829798, "translation": "NET", "book": 5, "chapter": 5, "verse": 5, "text": "(I was standing between the LORD and you at that time to reveal to you the message of the LORD, because you were afraid of the fire and would not go up the mountain.) He said:", "comment": "tn Or \u201cword\u201d (so KJV, NASB, NIV); NRSV \u201cwords.\u201d"}, {"pk": 2829799, "translation": "NET", "book": 5, "chapter": 5, "verse": 6, "text": "\u201cI am the LORD your God, he who brought you from the land of Egypt, from the place of slavery."}, {"pk": 2829800, "translation": "NET", "book": 5, "chapter": 5, "verse": 7, "text": "You must not have any other gods besides me.", "comment": "tn Heb \u201cupon my face,\u201d or \u201cbefore me\u201d (\u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b8\u05e0\u05b8\u05d9\u05b7, \u2019al-panaya). Some understand this in a locative sense: \u201cin my sight.\u201d The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the Lord in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., 4:39; 6:13\u201315.
tn Heb \u201cthere must not be for you other gods.\u201d The expression \u201cfor you\u201d indicates possession."}, {"pk": 2829801, "translation": "NET", "book": 5, "chapter": 5, "verse": 8, "text": "You must not make for yourself an image of anything in heaven above, on earth below, or in the waters beneath.", "comment": "tn Heb \u201can image, any likeness.\u201d
tn Heb \u201cunder the earth\u201d (so ASV, NASB, NRSV); NCV \u201cbelow the land.\u201d"}, {"pk": 2829802, "translation": "NET", "book": 5, "chapter": 5, "verse": 9, "text": "You must not worship or serve them, for I, the LORD your God, am a jealous God. I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me,", "comment": "tn Heb \u201cwho hate\u201d (so NAB, NIV, NLT). Just as \u201cto love\u201d (\u05d0\u05b8\u05d4\u05b7\u05d1, \u2019ahav) means in a covenant context \u201cto choose, obey,\u201d so \u201cto hate\u201d (\u05e9\u05c2\u05b8\u05e0\u05b5\u05d0, sane\u2019) means \u201cto reject, disobey\u201d (cf. the note on the word \u201cloved\u201d in Deut 4:37; see also 5:10).
tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.
tn Heb \u201cvisiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.\u201d God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24\u201325; 2 Sam 21:1\u20139). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the \u201csons\u201d the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner\u2019s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by \u201cchildren of the fourth generation\u201d as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, \u201csons of the sons\u201d) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words \u201csons\u201d would invite accidental omission)."}, {"pk": 2829803, "translation": "NET", "book": 5, "chapter": 5, "verse": 10, "text": "but I show covenant faithfulness to the thousands who choose me and keep my commandments.", "comment": "tn This theologically rich term (\u05d7\u05b6\u05e1\u05b6\u05d3, khesed) describes God\u2019s loyalty to those who keep covenant with him. Sometimes it is used synonymously with \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit, \u201ccovenant\u201d; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.
tn Heb \u201clove.\u201d See note on the word \u201creject\u201d in v. 9.
tc By a slight emendation (\u05dc\u05b7\u05d0\u05b2\u05dc\u05bc\u05d5\u05bc\u05e4\u05b4\u05d9\u05dd [la\u2019allufim] for \u05dc\u05b7\u05d0\u05b2\u05dc\u05b8\u05e4\u05b4\u05d9\u05dd [la\u2019alafim]) \u201cclans\u201d could be read in place of the MT reading \u201cthousands.\u201d However, no ms or versional evidence exists to support this emendation.tn Another option is to understand this as referring to \u201cthousands (of generations) of those who love me\u201d (cf. NAB, NIV, NRSV, NLT). See Deut 7:9."}, {"pk": 2829804, "translation": "NET", "book": 5, "chapter": 5, "verse": 11, "text": "You must not make use of the name of the LORD your God for worthless purposes, for the LORD will not exonerate anyone who abuses his name that way.", "comment": "tn Heb \u201cwho takes up his name to emptiness.\u201d
tn Heb \u201ctake up the name of the Lord your God to emptiness\u201d; KJV \u201ctake the name of the Lord thy God in vain.\u201d The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0) and empty ends. In ancient Israel this would include using the Lord\u2019s name as a witness in vows one did not intend to keep."}, {"pk": 2829805, "translation": "NET", "book": 5, "chapter": 5, "verse": 12, "text": "Be careful to observe the Sabbath day just as the LORD your God has commanded you.", "comment": "tn Heb \u201cto make holy,\u201d that is, to put to special use, in this case, to sacred purposes (cf. vv. 13\u201315)."}, {"pk": 2829806, "translation": "NET", "book": 5, "chapter": 5, "verse": 13, "text": "You are to work and do all your tasks in six days,"}, {"pk": 2829807, "translation": "NET", "book": 5, "chapter": 5, "verse": 14, "text": "but the seventh day is the Sabbath of the LORD your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, so that your male and female slaves, like yourself, may have rest.", "comment": "tn Heb \u201cin your gates\u201d; NRSV, CEV \u201cin your towns\u201d; TEV \u201cin your country.\u201d
tn There is some degree of paronomasia (wordplay) here: \u201cthe seventh (\u05d4\u05b7\u05e9\u05c1\u05bc\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9, hash\u00ffvi\u2019i) day is the Sabbath (\u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea, shabbat).\u201d Otherwise, the words have nothing in common, since \u201cSabbath\u201d is derived from the verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05ea (shavat, \u201cto cease\u201d)."}, {"pk": 2829808, "translation": "NET", "book": 5, "chapter": 5, "verse": 15, "text": "Recall that you were slaves in the land of Egypt and that the LORD your God brought you out of there by strength and power. That is why the LORD your God has commanded you to observe the Sabbath day.", "comment": "tn Or \u201ckeep\u201d (so KJV, NRSV).
tn Heb \u201cby a strong hand and an outstretched arm,\u201d the hand and arm symbolizing divine activity and strength. Cf. NLT \u201cwith amazing power and mighty deeds.\u201d"}, {"pk": 2829809, "translation": "NET", "book": 5, "chapter": 5, "verse": 16, "text": "Honor your father and your mother just as the LORD your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you.", "comment": "tn The imperative here means, literally, \u201cregard as heavy\u201d (\u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3, kabbed). The meaning is that great importance must be ascribed to parents by their children.
tn Heb \u201cthe Lord your God.\u201d See note on \u201cHe\u201d in 5:3."}, {"pk": 2829810, "translation": "NET", "book": 5, "chapter": 5, "verse": 17, "text": "You must not murder.", "comment": "tn Traditionally \u201ckill\u201d (so KJV, ASV, RSV, NAB). The verb here (\u05e8\u05b8\u05e6\u05b7\u05d7, ratsakh) is generic for homicide but in the OT both killing in war and capital punishment were permitted and even commanded (Deut 13:5, 9; 20:13, 16\u201317), so the technical meaning here is \u201cmurder.\u201d"}, {"pk": 2829811, "translation": "NET", "book": 5, "chapter": 5, "verse": 18, "text": "You must not commit adultery."}, {"pk": 2829812, "translation": "NET", "book": 5, "chapter": 5, "verse": 19, "text": "You must not steal."}, {"pk": 2829813, "translation": "NET", "book": 5, "chapter": 5, "verse": 20, "text": "You must not offer false testimony against another.", "comment": "tn Heb \u201cyour neighbor.\u201d Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way \u201cneighbor\u201d is understood in contemporary contexts). So also in v. 20."}, {"pk": 2829814, "translation": "NET", "book": 5, "chapter": 5, "verse": 21, "text": "You must not desire another man\u2019s wife, nor should you crave his house, his field, his male and female servants, his ox, his donkey, or anything else he owns.\u201d", "comment": "tn Heb \u201cyour neighbor\u2019s.\u201d The pronoun is used in the translation for stylistic reasons.
tn Heb \u201cyour neighbor\u2019s.\u201d See note on the term \u201cfellow man\u201d in v. 19.
tn The Hebrew verb used here (\u05d7\u05b8\u05de\u05b7\u05d3, khamad) is different from the one translated \u201ccrave\u201d (\u05d0\u05b8\u05d5\u05b7\u05d4, \u2019avah) in the next line. The former has sexual overtones (\u201clust\u201d or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.
tn Heb \u201cor anything that is your neighbor\u2019s.\u201d"}, {"pk": 2829815, "translation": "NET", "book": 5, "chapter": 5, "verse": 22, "text": "The LORD said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. Then he inscribed the words on two stone tablets and gave them to me.", "comment": "tn Heb \u201cand he added no more\u201d (so KJV, NASB, NRSV); NLT \u201cThis was all he said at that time.\u201d
tn Heb \u201cthem\u201d; the referent (the words spoken by the Lord) has been specified in the translation for clarity."}, {"pk": 2829816, "translation": "NET", "book": 5, "chapter": 5, "verse": 23, "text": "Then, when you heard the voice from the midst of the darkness while the mountain was ablaze, all your tribal leaders and elders approached me."}, {"pk": 2829817, "translation": "NET", "book": 5, "chapter": 5, "verse": 24, "text": "You said, \u201cThe LORD our God has shown us his great glory and we have heard him speak from the middle of the fire. It is now clear to us that God can speak to human beings and they can keep on living.", "comment": "tn Heb \u201chis glory and his greatness.\u201d
tn Heb \u201cthis day we have seen.\u201d"}, {"pk": 2829818, "translation": "NET", "book": 5, "chapter": 5, "verse": 25, "text": "But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the LORD our God we will die!"}, {"pk": 2829819, "translation": "NET", "book": 5, "chapter": 5, "verse": 26, "text": "Who is there from the entire human race who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?", "comment": "tn Heb \u201cwho is there of all flesh.\u201d"}, {"pk": 2829820, "translation": "NET", "book": 5, "chapter": 5, "verse": 27, "text": "You go near so that you can hear everything the LORD our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.\u201d", "comment": "tn Heb \u201cthe Lord our God.\u201d See note on \u201cHe\u201d in 5:3."}, {"pk": 2829821, "translation": "NET", "book": 5, "chapter": 5, "verse": 28, "text": "When the LORD heard you speaking to me, he said to me, \u201cI have heard what these people have said to you \u2014 they have spoken well.", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201cHe\u201d in 5:3."}, {"pk": 2829822, "translation": "NET", "book": 5, "chapter": 5, "verse": 29, "text": "If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever.", "comment": "tn Heb \u201ckeep\u201d (so KJV, NAB, NIV, NRSV)."}, {"pk": 2829823, "translation": "NET", "book": 5, "chapter": 5, "verse": 30, "text": "Go and tell them, \u2018Return to your tents!\u2019"}, {"pk": 2829824, "translation": "NET", "book": 5, "chapter": 5, "verse": 31, "text": "But as for you, remain here with me so I can declare to you all the commandments, statutes, and ordinances that you are to teach them, so that they can carry them out in the land I am about to give them.\u201d", "comment": "tn Heb \u201ccommandment.\u201d The MT actually has the singular (\u05d4\u05b7\u05de\u05bc\u05b4\u05e6\u05b0\u05d5\u05b8\u05d4, hammitsvah), suggesting perhaps that the following terms (\u05d7\u05bb\u05e7\u05bc\u05b4\u05d9\u05dd [khuqqim] and \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd [mishpatim]) are in epexegetical apposition to \u201ccommandment.\u201d That is, the phrase could be translated \u201cthe entire command, namely, the statutes and ordinances.\u201d This would essentially make \u05de\u05b4\u05e6\u05b0\u05d5\u05b8\u05d4 (mitsvah) synonymous with \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah), the usual term for the whole collection of law.
tn Heb \u201cto possess it\u201d (so KJV, ASV); NLT \u201cas their inheritance.\u201d"}, {"pk": 2829825, "translation": "NET", "book": 5, "chapter": 5, "verse": 32, "text": "Be careful, therefore, to do exactly what the LORD your God has commanded you; do not turn right or left!"}, {"pk": 2829826, "translation": "NET", "book": 5, "chapter": 5, "verse": 33, "text": "Walk just as he has commanded you so that you may live, that it may go well with you, and that you may live long in the land you are going to possess.", "comment": "tn Heb \u201cmay prolong your days\u201d; NAB \u201cmay have long life\u201d; TEV \u201cwill continue to live.\u201d
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2829827, "translation": "NET", "book": 5, "chapter": 6, "verse": 1, "text": "Now these are the commandments, statutes, and ordinances that the LORD your God instructed me to teach you so that you may carry them out in the land where you are headed", "comment": "tn Heb \u201cwhere you are going over to possess it\u201d (so NASB); NRSV \u201cthat you are about to cross into and occupy.\u201d
tn Heb \u201ccommandment.\u201d The word \u05de\u05b4\u05e6\u05b0\u05d5\u05b8\u05d4 (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word \u201ccommandments\u201d in 5:31."}, {"pk": 2829828, "translation": "NET", "book": 5, "chapter": 6, "verse": 2, "text": "and that you may so revere the LORD your God that you will keep all his statutes and commandments that I am giving you \u2014 you, your children, and your grandchildren \u2014 all your lives, to prolong your days.", "comment": "tn Heb \u201ccommanding.\u201d For stylistic reasons, to avoid redundancy, \u201cgiving\u201d has been used in the translation.
tn Here the terms are not the usual \u05d7\u05bb\u05e7\u05bc\u05b4\u05d9\u05dd (khuqqim) and \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd (mishpatim; as in v. 1) but \u05d7\u05bb\u05e7\u05bc\u05b9\u05ea (khuqqot, \u201cstatutes\u201d) and \u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea (mitsot, \u201ccommandments\u201d). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed."}, {"pk": 2829829, "translation": "NET", "book": 5, "chapter": 6, "verse": 3, "text": "Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number \u2014 as the LORD, God of your ancestors, said to you, you will have a land flowing with milk and honey.", "comment": "tn Heb \u201cmay multiply greatly\u201d (so NASB, NRSV); the words \u201cin number\u201d have been supplied in the translation for clarity.
tn Heb \u201cfathers\u201d (also in vv. 10, 18, 23)."}, {"pk": 2829830, "translation": "NET", "book": 5, "chapter": 6, "verse": 4, "text": "Listen, Israel: The LORD is our God, the LORD is one!", "comment": "tn Heb \u201cthe Lord, our God, the Lord, one.\u201d (1) One option is to translate: \u201cThe Lord is our God, the Lord alone\u201d (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: \u201cThe Lord is our God, the Lord is unique.\u201d In this case the text would be affirming the people\u2019s allegiance to the Lord, as well as the Lord\u2019s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of \u201cone\u201d in Song 6:8\u20139, where the starstruck lover declares that his beloved is unique (literally, \u201cone,\u201d that is, \u201cone of a kind\u201d) when compared to all other women.sn Verses 4-5 constitute the so-called Shema (after the first word \u05e9\u05c1\u05b0\u05de\u05b7\u05e2, sh\u00ffma\u2019, \u201chear\u201d), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37\u201338)."}, {"pk": 2829831, "translation": "NET", "book": 5, "chapter": 6, "verse": 5, "text": "You must love the LORD your God with your whole mind, your whole being, and all your strength.", "comment": "tn The verb \u05d0\u05b8\u05d4\u05b7\u05d1 (\u2019ahav, \u201cto love\u201d) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word \u201cloved\u201d in Deut 4:37.
sn For NT variations on the Shema see Matt 22:37\u201339; Mark 12:29\u201330; Luke 10:27.
tn Heb \u201cheart.\u201d In OT physiology the heart (\u05dc\u05b5\u05d1, \u05dc\u05b5\u05d1\u05b8\u05d1; levav, lev) was considered the seat of the mind or intellect, so that one could think with one\u2019s heart. See A. Luc, NIDOTTE 2:749-54.
tn Heb \u201csoul\u201d; \u201cbeing.\u201d Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the \u201csoul\u201d (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh) with the person himself. It is therefore best in most cases to translate \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) as \u201cbeing\u201d or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34."}, {"pk": 2829832, "translation": "NET", "book": 5, "chapter": 6, "verse": 6, "text": "These words I am commanding you today must be kept in mind,"}, {"pk": 2829833, "translation": "NET", "book": 5, "chapter": 6, "verse": 7, "text": "and you must teach them to your children and speak of them as you sit in your house, as you walk along the road, as you lie down, and as you get up.", "comment": "tn Heb \u201crepeat\u201d (so NLT). If from the root I \u05e9\u05c1\u05b8\u05e0\u05b7\u05df (shanan), the verb means essentially to \u201cengrave,\u201d that is, \u201cto teach incisively\u201d (Piel); note NAB \u201cDrill them into your children.\u201d Cf. BDB 1041-42 s.v.
tn Or \u201cas you are away on a journey\u201d (cf. NRSV, TEV, NLT); NAB \u201cat home and abroad.\u201d"}, {"pk": 2829834, "translation": "NET", "book": 5, "chapter": 6, "verse": 8, "text": "You should tie them as a reminder on your forearm and fasten them as symbols on your forehead.", "comment": "sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).
sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1\u201310, 11\u201316; Deut 6:5\u20139; 11:13\u201321. The purpose was to serve as a \u201csign\u201d of covenant relationship and obedience."}, {"pk": 2829835, "translation": "NET", "book": 5, "chapter": 6, "verse": 9, "text": "Inscribe them on the doorframes of your houses and gates.", "comment": "sn The Hebrew term \u05de\u05b0\u05d6\u05d5\u05bc\u05d6\u05b9\u05ea (m\u00ffzuzot) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4\u20139 and 11:13\u201321; and sometimes the decalogue; Exod 13:1\u201310, 11\u201316; and Num 10:35\u201336). See J. H. Tigay, Deuteronomy (JPSTC), 443-44."}, {"pk": 2829836, "translation": "NET", "book": 5, "chapter": 6, "verse": 10, "text": "Then when the LORD your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you \u2014 a land with large, fine cities you did not build,"}, {"pk": 2829837, "translation": "NET", "book": 5, "chapter": 6, "verse": 11, "text": "houses filled with choice things you did not accumulate, hewn out cisterns you did not dig, and vineyards and olive groves you did not plant \u2014 and you eat your fill,"}, {"pk": 2829838, "translation": "NET", "book": 5, "chapter": 6, "verse": 12, "text": "be careful not to forget the LORD who brought you out of Egypt, that place of slavery.", "comment": "tn Heb \u201cout of the house of slavery\u201d (so NASB, NRSV)."}, {"pk": 2829839, "translation": "NET", "book": 5, "chapter": 6, "verse": 13, "text": "You must revere the LORD your God, serve him, and take oaths using only his name."}, {"pk": 2829840, "translation": "NET", "book": 5, "chapter": 6, "verse": 14, "text": "You must not go after other gods, those of the surrounding peoples,", "comment": "tn Heb \u201cfrom the gods.\u201d The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2829841, "translation": "NET", "book": 5, "chapter": 6, "verse": 15, "text": "for the LORD your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land.", "comment": "tn Heb \u201clest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.\u201d Cf. KJV, ASV \u201cfrom off the face of the earth.\u201d"}, {"pk": 2829842, "translation": "NET", "book": 5, "chapter": 6, "verse": 16, "text": "You must not put the LORD your God to the test as you did at Massah.", "comment": "sn The place name Massah (\u05de\u05b7\u05e1\u05bc\u05b8\u05d4, massah) derives from a root (\u05e0\u05b8\u05e1\u05b8\u05d4, nasah) meaning \u201cto test; to try.\u201d The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1\u20132). The complaining Israelites had, thus, \u201ctested\u201d the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8)."}, {"pk": 2829843, "translation": "NET", "book": 5, "chapter": 6, "verse": 17, "text": "Keep his commandments very carefully, as well as the stipulations and statutes he commanded you to observe.", "comment": "tn Heb \u201cthe commandments of the Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV \u201cdiligently keep (obey NLT).\u201d"}, {"pk": 2829844, "translation": "NET", "book": 5, "chapter": 6, "verse": 18, "text": "Do whatever is proper and good before the LORD so that it may go well with you and that you may enter and occupy the good land that he promised your ancestors,", "comment": "tn Heb \u201cthe Lord.\u201d See note on the word \u201chis\u201d in v. 17.
tn Heb \u201cupright.\u201d"}, {"pk": 2829845, "translation": "NET", "book": 5, "chapter": 6, "verse": 19, "text": "and that you may drive out all your enemies just as the LORD said."}, {"pk": 2829846, "translation": "NET", "book": 5, "chapter": 6, "verse": 20, "text": "When your children ask you later on, \u201cWhat are the stipulations, statutes, and ordinances that the LORD our God commanded you?\u201d", "comment": "tn Heb \u201cyour son.\u201d"}, {"pk": 2829847, "translation": "NET", "book": 5, "chapter": 6, "verse": 21, "text": "you must say to them, \u201cWe were Pharaoh\u2019s slaves in Egypt, but the LORD brought us out of Egypt in a powerful way.", "comment": "tn Heb \u201cby a strong hand.\u201d The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).
tn Heb \u201cto your son.\u201d"}, {"pk": 2829848, "translation": "NET", "book": 5, "chapter": 6, "verse": 22, "text": "And he brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family before our very eyes.", "comment": "tn Heb \u201chouse,\u201d referring to the entire household.
tn Heb \u201cthe Lord.\u201d See note on the word \u201chis\u201d in v. 17."}, {"pk": 2829849, "translation": "NET", "book": 5, "chapter": 6, "verse": 23, "text": "He delivered us from there so that he could give us the land he had promised our ancestors."}, {"pk": 2829850, "translation": "NET", "book": 5, "chapter": 6, "verse": 24, "text": "The LORD commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day.", "comment": "tn Heb \u201cthe Lord our God.\u201d See note on the word \u201chis\u201d in v. 17."}, {"pk": 2829851, "translation": "NET", "book": 5, "chapter": 6, "verse": 25, "text": "We will be innocent if we carefully keep all these commandments before the LORD our God, just as he demands.\u201d", "comment": "tn Heb \u201cas he has commanded us\u201d (so NIV, NRSV).
tn The term \u201ccommandment\u201d (\u05de\u05b4\u05e6\u05b0\u05d5\u05b8\u05d4, mitsvah), here in the singular, refers to the entire body of covenant stipulations."}, {"pk": 2829852, "translation": "NET", "book": 5, "chapter": 7, "verse": 1, "text": "When the LORD your God brings you to the land that you are going to occupy and forces out many nations before you \u2014 Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations more numerous and powerful than you \u2014", "comment": "sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).
sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word \u201cseven\u201d later in this verse).
sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term \u201cHorites\u201d in Deut 2:12).
sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.
sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.
sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).
sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel\u2019s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the \u201cTable of Nations\u201d (Gen 10:15\u201319) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites."}, {"pk": 2829853, "translation": "NET", "book": 5, "chapter": 7, "verse": 2, "text": "and he delivers them over to you and you attack them, you must utterly annihilate them. Make no treaty with them and show them no mercy!", "comment": "tn Heb \u201ccovenant\u201d (so NASB, NRSV); TEV \u201calliance.\u201d
tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV \u201cshalt (must NRSV) utterly destroy them\u201d; CEV \u201cmust destroy them without mercy.\u201d
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2829854, "translation": "NET", "book": 5, "chapter": 7, "verse": 3, "text": "You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons,"}, {"pk": 2829855, "translation": "NET", "book": 5, "chapter": 7, "verse": 4, "text": "for they will turn your sons away from me to worship other gods. Then the anger of the LORD will erupt against you and he will quickly destroy you."}, {"pk": 2829856, "translation": "NET", "book": 5, "chapter": 7, "verse": 5, "text": "Instead, this is what you must do to them: You must tear down their altars, shatter their sacred pillars, cut down their sacred Asherah poles, and burn up their idols.", "comment": "sn Sacred pillars. The Hebrew word (\u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b9\u05ea, matsevot) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the Lord (Gen 28:18, 22; 31:13; 35:14; Exod 24:4), these pillars were usually associated with pagan cults and rituals (Exod 23:24; 34:13; Deut 12:3; 1 Kgs 14:23; 2 Kgs 17:10; Hos 3:4; 10:1; Jer 43:13).
sn Sacred Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew \u05d0\u05b2\u05e9\u05c1\u05b5\u05e8\u05b4\u05d9\u05dd [\u2019asherim], as here). They were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4)."}, {"pk": 2829857, "translation": "NET", "book": 5, "chapter": 7, "verse": 6, "text": "For you are a people holy to the LORD your God. He has chosen you to be his people, prized above all others on the face of the earth.", "comment": "tn That is, \u201cset apart.\u201d
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn Or \u201ctreasured\u201d (so NIV, NRSV); NLT \u201chis own special treasure.\u201d The Hebrew term \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 (s\u00ffgullah) describes Israel as God\u2019s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4\u20136; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224."}, {"pk": 2829858, "translation": "NET", "book": 5, "chapter": 7, "verse": 7, "text": "It is not because you were more numerous than all the other peoples that the LORD favored and chose you \u2014 for in fact you were the least numerous of all peoples."}, {"pk": 2829859, "translation": "NET", "book": 5, "chapter": 7, "verse": 8, "text": "Rather it is because of his love for you and his faithfulness to the promise he solemnly vowed to your ancestors that the LORD brought you out with great power, redeeming you from the place of slavery, from the power of Pharaoh king of Egypt.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 12, 13).
sn Redeeming you from the place of slavery. The Hebrew verb translated \u201credeeming\u201d (from the root \u05e4\u05bc\u05b8\u05d3\u05b8\u05d4, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1\u201314). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11\u201313). These were all types of the redemption effected by the death of Christ who described his atoning work as \u201ca ransom for many\u201d (Matt 20:28; cf. 1 Pet 1:18).
tn Heb \u201chand\u201d (so KJV, NRSV), a metaphor for power or domination.
tn For the verb \u05d0\u05b8\u05d4\u05b7\u05d1 (\u2019ahav, \u201cto love\u201d) as a term of choice or election, see note on the word \u201cloved\u201d in Deut 4:37.
tn Heb \u201coath.\u201d This is a reference to the promises of the so-called \u201cAbrahamic Covenant\u201d (cf. Gen 15:13\u201316).
tn Heb \u201cswore on oath.\u201d
tn Heb \u201cby a strong hand\u201d (NAB similar); NLT \u201cwith such amazing power.\u201d
tn Heb \u201cthe Lord\u2019s.\u201d See note on \u201cHe\u201d in 7:6."}, {"pk": 2829860, "translation": "NET", "book": 5, "chapter": 7, "verse": 9, "text": "So realize that the LORD your God is the true God, the faithful God who keeps covenant faithfully with those who love him and keep his commandments, to a thousand generations,", "comment": "tn Heb \u201cwho keeps covenant and loyalty.\u201d The syndetic construction of \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit) and \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed) should be understood not as \u201ccovenant\u201d plus \u201cloyalty\u201d but as an adverbial construction in which \u05d7\u05b6\u05e1\u05b6\u05d3 (\u201cloyalty\u201d) modifies the verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar, \u201ckeeps\u201d).
tn Heb \u201cthe God.\u201d The article here expresses uniqueness; cf. TEV \u201cis the only God\u201d; NLT \u201cis indeed God.\u201d"}, {"pk": 2829861, "translation": "NET", "book": 5, "chapter": 7, "verse": 10, "text": "but who pays back those who hate him as they deserve and destroys them. He will not ignore those who hate him but will repay them as they deserve!", "comment": "tn Heb \u201che will not hesitate concerning.\u201d
tn For the term \u201chate\u201d as synonymous with rejection or disobedience see note on the word \u201creject\u201d in Deut 5:9 (cf. NRSV \u201creject\u201d)."}, {"pk": 2829862, "translation": "NET", "book": 5, "chapter": 7, "verse": 11, "text": "So keep the commandments, statutes, and ordinances that I today am commanding you to do."}, {"pk": 2829863, "translation": "NET", "book": 5, "chapter": 7, "verse": 12, "text": "If you obey these ordinances and are careful to do them, the LORD your God will faithfully keep covenant with you as he promised your ancestors.", "comment": "tn Heb \u201cwhich he swore on oath.\u201d The relative pronoun modifies \u201ccovenant,\u201d so one could translate \u201cwill keep faithfully the covenant (or promise) he made on oath to your ancestors.\u201d
tn Heb \u201cwill keep with you the covenant and loyalty.\u201d On the construction used here, see v. 9."}, {"pk": 2829864, "translation": "NET", "book": 5, "chapter": 7, "verse": 13, "text": "He will love and bless you, and make you numerous. He will bless you with many children, with the produce of your soil, your grain, your new wine, your oil, the offspring of your oxen, and the young of your flocks in the land which he promised your ancestors to give you.", "comment": "tn Heb \u201cwill bless the fruit of your womb\u201d (so NAB, NIV, NRSV)."}, {"pk": 2829865, "translation": "NET", "book": 5, "chapter": 7, "verse": 14, "text": "You will be blessed beyond all peoples; there will be no barrenness among you or your livestock.", "comment": "sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (\u05e2\u05b2\u05e7\u05b8\u05e8\u05b8\u05d4, \u2019aqarah), an affliction that will no longer prevail in Canaan."}, {"pk": 2829866, "translation": "NET", "book": 5, "chapter": 7, "verse": 15, "text": "The LORD will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you."}, {"pk": 2829867, "translation": "NET", "book": 5, "chapter": 7, "verse": 16, "text": "You must destroy all the people whom the LORD your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you.", "comment": "tn Heb \u201cdevour\u201d (so NRSV); KJV, NAB, NASB \u201cconsume.\u201d The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate \u201cand you will destroy.\u201d
tn Or \u201cserve\u201d (so KJV, NIV, NRSV)."}, {"pk": 2829868, "translation": "NET", "book": 5, "chapter": 7, "verse": 17, "text": "If you think, \u201cThese nations are more numerous than I \u2014 how can I dispossess them?\u201d"}, {"pk": 2829869, "translation": "NET", "book": 5, "chapter": 7, "verse": 18, "text": "you must not fear them. You must carefully recall what the LORD your God did to Pharaoh and all Egypt,", "comment": "tn Heb \u201crecalling, you must recall.\u201d The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV \u201cshalt well remember.\u201d"}, {"pk": 2829870, "translation": "NET", "book": 5, "chapter": 7, "verse": 19, "text": "the great judgments you saw, the signs and wonders, the strength and power by which he brought you out \u2014 thus the LORD your God will do to all the people you fear.", "comment": "tn Heb \u201ctestings\u201d (so NAB), a reference to the plagues. See note at 4:34.
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn Heb \u201cthe strong hand and outstretched arm.\u201d See 4:34."}, {"pk": 2829871, "translation": "NET", "book": 5, "chapter": 7, "verse": 20, "text": "Furthermore, the LORD your God will release hornets among them until the very last ones who hide from you perish.", "comment": "tn Heb \u201cthe remnant and those who hide themselves.\u201d
tn The meaning of the term translated \u201chornets\u201d (\u05e6\u05b4\u05e8\u05b0\u05e2\u05b8\u05d4, tsir\u2019ah) is debated. Various suggestions are \u201cdiscouragement\u201d (HALOT 1056-57 s.v.; cf. NEB, TEV, CEV \u201cpanic\u201d; NCV \u201cterror\u201d) and \u201cleprosy\u201d (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV \u201cthe pestilence\u201d), as well as \u201chornet\u201d (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh, \u201csend\u201d; cf. Exod 23:28; Josh 24:12)."}, {"pk": 2829872, "translation": "NET", "book": 5, "chapter": 7, "verse": 21, "text": "You must not tremble in their presence, for the LORD your God, who is present among you, is a great and awesome God."}, {"pk": 2829873, "translation": "NET", "book": 5, "chapter": 7, "verse": 22, "text": "He, the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you.", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 7:19."}, {"pk": 2829874, "translation": "NET", "book": 5, "chapter": 7, "verse": 23, "text": "The LORD your God will give them over to you; he will throw them into a great panic until they are destroyed.", "comment": "tn Heb \u201che will confuse them (with) great confusion.\u201d The verb used here means \u201cshake, stir up\u201d (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13)."}, {"pk": 2829875, "translation": "NET", "book": 5, "chapter": 7, "verse": 24, "text": "He will hand over their kings to you and you will erase their very names from memory. Nobody will be able to resist you until you destroy them.", "comment": "tn Heb \u201cyou will destroy their name from under heaven\u201d (cf. KJV); NRSV \u201cblot out their name from under heaven.\u201d"}, {"pk": 2829876, "translation": "NET", "book": 5, "chapter": 7, "verse": 25, "text": "You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent to the LORD your God.", "comment": "tn The Hebrew word \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4 (to\u2019evah, \u201cabhorrent; detestable\u201d) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (\u05d7\u05b5\u05e8\u05b6\u05dd, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17\u201318). See M. Grisanti, NIDOTTE 4:315."}, {"pk": 2829877, "translation": "NET", "book": 5, "chapter": 7, "verse": 26, "text": "You must not bring any abhorrent thing into your house and thereby become an object of divine wrath along with it. You must absolutely detest and abhor it, for it is an object of divine wrath.", "comment": "tn This Hebrew verb (\u05e9\u05c1\u05b8\u05e7\u05b7\u05e5, shaqats) is essentially synonymous with the next verb (\u05ea\u05b8\u05e2\u05b7\u05d1, ta\u2019av; cf. \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4, to\u2019evah; see note on the word \u201cabhorrent\u201d in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).
tn Or \u201clike it is.\u201d
tn Heb \u201ccome under the ban\u201d (so NASB); NRSV \u201cbe set apart for destruction.\u201d The same phrase occurs again at the end of this verse.sn The Hebrew word translated an object of divine wrath (\u05d7\u05b5\u05e8\u05b6\u05dd, kherem) refers to persons or things placed under God\u2019s judgment, usually to the extent of their complete destruction. See note on the phrase \u201cdivine judgment\u201d in Deut 2:34.
tn Heb \u201cdetesting you must detest and abhorring you must abhor.\u201d Both verbs are preceded by a cognate infinitive absolute indicating emphasis."}, {"pk": 2829878, "translation": "NET", "book": 5, "chapter": 8, "verse": 1, "text": "You must keep carefully all these commandments I am giving you today so that you may live, increase in number, and go in and occupy the land that the LORD promised to your ancestors.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 16, 18).
tn Heb \u201ccommanding\u201d (so NASB). For stylistic reasons, to avoid redundancy, \u201cgiving\u201d has been used in the translation (likewise in v. 11).
tn The singular term (\u05de\u05b4\u05e6\u05b0\u05d5\u05b8\u05d4, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (\u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea, mitsot) refers to individual stipulations (as in vv. 2, 6).
tn Heb \u201cmultiply\u201d (so KJV, NASB, NLT); NIV, NRSV \u201cincrease.\u201d"}, {"pk": 2829879, "translation": "NET", "book": 5, "chapter": 8, "verse": 2, "text": "Remember the whole way by which he has brought you these forty years through the desert so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.", "comment": "tn Or \u201cwilderness\u201d (so KJV, NRSV, NLT); likewise in v. 15.
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons."}, {"pk": 2829880, "translation": "NET", "book": 5, "chapter": 8, "verse": 3, "text": "So he humbled you by making you hungry and then feeding you with unfamiliar manna. He did this to teach you that humankind cannot live by bread alone, but also by everything that comes from the LORD\u2019s mouth.", "comment": "tn Heb \u201cin order to make known to you.\u201d In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.
tn Heb \u201cthe man,\u201d but in a generic sense, referring to the whole human race (\u201cmankind\u201d or \u201chumankind\u201d).
tn The Hebrew term may refer to \u201cfood\u201d in a more general sense (cf. CEV).
sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).
tn Heb \u201cmanna which you and your ancestors did not know.\u201d By popular etymology the word \u201cmanna\u201d comes from the Hebrew phrase \u05de\u05b8\u05df \u05d4\u05d5\u05bc\u05d0 (man hu\u2019), i.e., \u201cWhat is it?\u201d (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be \u201cwhite like coriander seed\u201d with \u201ca taste like honey cakes\u201d (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21\u201327)."}, {"pk": 2829881, "translation": "NET", "book": 5, "chapter": 8, "verse": 4, "text": "Your clothing did not wear out nor did your feet swell all these forty years."}, {"pk": 2829882, "translation": "NET", "book": 5, "chapter": 8, "verse": 5, "text": "Be keenly aware that just as a parent disciplines his child, the LORD your God disciplines you.", "comment": "tn Heb \u201cjust as a man disciplines his son.\u201d The Hebrew text reflects the patriarchal idiom of the culture."}, {"pk": 2829883, "translation": "NET", "book": 5, "chapter": 8, "verse": 6, "text": "So you must keep his commandments, live according to his standards, and revere him.", "comment": "tn Heb \u201cby walking in his ways.\u201d The \u201cways\u201d of the Lord refer here to his moral standards as reflected in his commandments. The verb \u201cwalk\u201d is used frequently in the Bible (both OT and NT) for one\u2019s moral and ethical behavior.
tn Heb \u201cthe commandments of the Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2829884, "translation": "NET", "book": 5, "chapter": 8, "verse": 7, "text": "For the LORD your God is bringing you to a good land, a land of brooks, springs, and fountains flowing forth in valleys and hills,", "comment": "tn Or \u201cwadis.\u201d"}, {"pk": 2829885, "translation": "NET", "book": 5, "chapter": 8, "verse": 8, "text": "a land of wheat, barley, vines, fig trees, and pomegranates, of olive trees and honey,"}, {"pk": 2829886, "translation": "NET", "book": 5, "chapter": 8, "verse": 9, "text": "a land where you may eat food in plenty and find no lack of anything, a land whose stones are iron and from whose hills you can mine copper.", "comment": "tn The Hebrew term may refer to \u201cfood\u201d in a more general sense (cf. NASB, NCV, NLT) or \u201cbread\u201d in particular (cf. NAB, NIV, NRSV).
sn A land whose stones are iron. Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area."}, {"pk": 2829887, "translation": "NET", "book": 5, "chapter": 8, "verse": 10, "text": "You will eat your fill and then praise the LORD your God because of the good land he has given you."}, {"pk": 2829888, "translation": "NET", "book": 5, "chapter": 8, "verse": 11, "text": "Be sure you do not forget the LORD your God by not keeping his commandments, ordinances, and statutes that I am giving you today."}, {"pk": 2829889, "translation": "NET", "book": 5, "chapter": 8, "verse": 12, "text": "When you eat your fill, when you build and occupy good houses,"}, {"pk": 2829890, "translation": "NET", "book": 5, "chapter": 8, "verse": 13, "text": "when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything,"}, {"pk": 2829891, "translation": "NET", "book": 5, "chapter": 8, "verse": 14, "text": "be sure you do not feel self-important and forget the LORD your God who brought you from the land of Egypt, the place of slavery,", "comment": "tn The words \u201cbe sure\u201d are not in the Hebrew text; vv. 12\u201314 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words \u201cbe sure\u201d repeated from v. 11 to indicate the connection."}, {"pk": 2829892, "translation": "NET", "book": 5, "chapter": 8, "verse": 15, "text": "and who brought you through the great, fearful desert of venomous serpents and scorpions, an arid place with no water. He made water flow from a flint rock and", "comment": "tn Heb \u201cthe one who brought out for you water.\u201d In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.
tn Heb \u201cflaming serpents\u201d; KJV, NASB \u201cfiery serpents\u201d; NAB \u201csaraph serpents.\u201d This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (\u05e9\u05c2\u05b8\u05e8\u05b8\u05e3, saraf)."}, {"pk": 2829893, "translation": "NET", "book": 5, "chapter": 8, "verse": 16, "text": "fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you and eventually bring good to you.", "comment": "tn Heb \u201cin order to humble you and in order to test you.\u201d See 8:2."}, {"pk": 2829894, "translation": "NET", "book": 5, "chapter": 8, "verse": 17, "text": "Be careful not to say, \u201cMy own ability and skill have gotten me this wealth.\u201d", "comment": "tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words \u201cbe careful\u201d supplied to indicate the connection.
tn Heb \u201cmy strength and the might of my hand.\u201d"}, {"pk": 2829895, "translation": "NET", "book": 5, "chapter": 8, "verse": 18, "text": "You must remember the LORD your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, even as he has to this day.", "comment": "tc Smr and Lucian add \u201cAbraham, Isaac, and Jacob,\u201d the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT\u2019s harder reading presumptively argues for its originality, however."}, {"pk": 2829896, "translation": "NET", "book": 5, "chapter": 8, "verse": 19, "text": "Now if you forget the LORD your God at all and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated.", "comment": "tn Heb \u201cif forgetting, you forget.\u201d The infinitive absolute is used for emphasis; the translation indicates this with the words \u201cat all\u201d (cf. KJV)."}, {"pk": 2829897, "translation": "NET", "book": 5, "chapter": 8, "verse": 20, "text": "Just like the nations the LORD is about to destroy from your sight, so he will do to you because you would not obey him.", "comment": "tn Heb \u201clisten to the voice of the Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn Heb \u201cso you will perish.\u201d"}, {"pk": 2829898, "translation": "NET", "book": 5, "chapter": 9, "verse": 1, "text": "Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications.", "comment": "tn Heb \u201cfortified to the heavens\u201d (so NRSV); NLT \u201ccities with walls that reach to the sky.\u201d This is hyperbole."}, {"pk": 2829899, "translation": "NET", "book": 5, "chapter": 9, "verse": 2, "text": "They include the Anakites, a numerous and tall people whom you know about and of whom it is said, \u201cWho is able to resist the Anakites?\u201d", "comment": "sn Anakites. See note on this term in Deut 1:28.
tn Heb \u201cgreat and tall.\u201d Many English versions understand this to refer to physical size or strength rather than numbers (cf. \u201cstrong,\u201d NIV, NCV, NRSV, NLT)."}, {"pk": 2829900, "translation": "NET", "book": 5, "chapter": 9, "verse": 3, "text": "Understand today that the LORD your God who goes before you is a devouring fire; he will defeat and subdue them before you. You will dispossess and destroy them quickly just as he has told you.", "comment": "tn Heb \u201cthe Lord.\u201d The pronoun has been used in the translation in keeping with contemporary English style to avoid redundancy."}, {"pk": 2829901, "translation": "NET", "book": 5, "chapter": 9, "verse": 4, "text": "Do not think to yourself after the LORD your God has driven them out before you, \u201cBecause of my own righteousness the LORD has brought me here to possess this land.\u201d It is because of the wickedness of these nations that the Lord is driving them out ahead of you."}, {"pk": 2829902, "translation": "NET", "book": 5, "chapter": 9, "verse": 5, "text": "It is not because of your righteousness, or even your inner uprightness, that you have come here to possess their land. Instead, because of the wickedness of these nations the LORD your God is driving them out ahead of you in order to confirm the promise he made on oath to your ancestors, to Abraham, Isaac, and Jacob.", "comment": "tn Heb \u201cuprightness of your heart\u201d (so NASB, NRSV). The Hebrew word \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah, \u201crighteousness\u201d), though essentially synonymous here with \u05d9\u05b9\u05e9\u05c1\u05b6\u05e8 (yosher, \u201cuprightness\u201d), carries the idea of conformity to an objective standard. The term \u05d9\u05b9\u05e9\u05c1\u05b6\u05e8 has more to do with an inner, moral quality (cf. NAB, NIV \u201cintegrity\u201d). Neither, however, was grounds for the Lord\u2019s favor. As he states in both vv. 4\u20135, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16).
tn Heb \u201cfathers.\u201d
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 9:3."}, {"pk": 2829903, "translation": "NET", "book": 5, "chapter": 9, "verse": 6, "text": "Understand, therefore, that it is not because of your righteousness that the LORD your God is about to give you this good land as a possession, for you are a stubborn people!", "comment": "tn Heb \u201cstiff-necked\u201d (so KJV, NAB, NIV).sn The Hebrew word translated stubborn means \u201cstiff-necked.\u201d The image is that of a draft animal that is unsubmissive to the rein or yoke and refuses to bend its neck to draw the load. This is an apt description of OT Israel (Exod 32:9; 33:3, 5; 34:9; Deut 9:13)."}, {"pk": 2829904, "translation": "NET", "book": 5, "chapter": 9, "verse": 7, "text": "Remember \u2014 don\u2019t ever forget \u2014 how you provoked the LORD your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him.", "comment": "tn By juxtaposing the positive \u05d6\u05b0\u05db\u05b9\u05e8 (zekhor, \u201cremember\u201d) with the negative \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b7\u05d7 (\u2019al-tish\u00ffkakh, \u201cdo not forget\u201d), Moses makes a most emphatic plea.
tn Heb \u201cthe Lord\u201d (likewise in the following verse with both \u201chim\u201d and \u201che\u201d). See note on \u201che\u201d in 9:3."}, {"pk": 2829905, "translation": "NET", "book": 5, "chapter": 9, "verse": 8, "text": "At Horeb you provoked him and he was angry enough with you to destroy you."}, {"pk": 2829906, "translation": "NET", "book": 5, "chapter": 9, "verse": 9, "text": "When I went up the mountain to receive the stone tablets, the tablets of the covenant that the LORD made with you, I remained there forty days and nights, eating and drinking nothing.", "comment": "tn Heb \u201cin the mountain.\u201d The demonstrative pronoun has been used in the translation for stylistic reasons."}, {"pk": 2829907, "translation": "NET", "book": 5, "chapter": 9, "verse": 10, "text": "The LORD gave me the two stone tablets, written by the very finger of God, and on them was everything he said to you at the mountain from the midst of the fire at the time of that assembly.", "comment": "sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself \u2013 not Moses in any way \u2013 was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1).
tn Heb \u201caccording to all the words.\u201d
tn Heb \u201cthe Lord\u201d (likewise at the beginning of vv. 12, 13). See note on \u201che\u201d in 9:3."}, {"pk": 2829908, "translation": "NET", "book": 5, "chapter": 9, "verse": 11, "text": "Now at the end of the forty days and nights the LORD presented me with the two stone tablets, the tablets of the covenant."}, {"pk": 2829909, "translation": "NET", "book": 5, "chapter": 9, "verse": 12, "text": "And he said to me, \u201cGet up, go down at once from here because your people whom you brought out of Egypt have sinned! They have quickly turned from the way I commanded them and have made for themselves a cast metal image.\u201d", "comment": "tc Heb \u201ca casting.\u201d The MT reads \u05de\u05b7\u05e1\u05bc\u05b5\u05db\u05b8\u05d4 (massekhah, \u201ca cast thing\u201d) but some mss and Smr add \u05e2\u05b5\u05d2\u05b6\u05dc (\u2019egel, \u201ccalf\u201d), \u201ca molten calf\u201d or the like (Exod 32:8). Perhaps Moses here omits reference to the calf out of contempt for it."}, {"pk": 2829910, "translation": "NET", "book": 5, "chapter": 9, "verse": 13, "text": "Moreover, he said to me, \u201cI have taken note of these people; they are a stubborn lot!", "comment": "tn Heb \u201cstiff-necked.\u201d See note on the word \u201cstubborn\u201d in 9:6."}, {"pk": 2829911, "translation": "NET", "book": 5, "chapter": 9, "verse": 14, "text": "Stand aside and I will destroy them, obliterating their very name from memory, and I will make you into a stronger and more numerous nation than they are.\u201d", "comment": "tn Heb \u201cfrom under heaven.\u201d
tn Heb \u201cleave me alone.\u201d"}, {"pk": 2829912, "translation": "NET", "book": 5, "chapter": 9, "verse": 15, "text": "So I turned and went down the mountain while it was blazing with fire; the two tablets of the covenant were in my hands.", "comment": "tn Heb \u201cthe mountain.\u201d The translation uses a pronoun for stylistic reasons to avoid redundancy."}, {"pk": 2829913, "translation": "NET", "book": 5, "chapter": 9, "verse": 16, "text": "When I looked, you had indeed sinned against the LORD your God and had cast for yourselves a metal calf; you had quickly turned aside from the way he had commanded you!", "comment": "tn On the phrase \u201cmetal calf,\u201d see note on the term \u201cmetal image\u201d in v. 12.
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 9:3."}, {"pk": 2829914, "translation": "NET", "book": 5, "chapter": 9, "verse": 17, "text": "I grabbed the two tablets, threw them down, and shattered them before your very eyes.", "comment": "tn The Hebrew text includes \u201cfrom upon my two hands,\u201d but as this seems somewhat obvious and redundant, it has been left untranslated for stylistic reasons."}, {"pk": 2829915, "translation": "NET", "book": 5, "chapter": 9, "verse": 18, "text": "Then I again fell down before the LORD for forty days and nights; I ate and drank nothing because of all the sin you had committed, doing such evil before the LORD as to enrage him."}, {"pk": 2829916, "translation": "NET", "book": 5, "chapter": 9, "verse": 19, "text": "For I was terrified at the LORD\u2019s intense anger that threatened to destroy you. But he listened to me this time as well.", "comment": "tn Heb \u201cthe anger and the wrath.\u201d Although many English versions translate as two terms, this construction is a hendiadys which serves to intensify the emotion (cf. NAB, TEV \u201cfierce anger\u201d).
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 9:3."}, {"pk": 2829917, "translation": "NET", "book": 5, "chapter": 9, "verse": 20, "text": "The LORD was also angry enough at Aaron to kill him, but at that time I prayed for him too.", "comment": "tn Heb \u201cAaron.\u201d The pronoun is used in the translation to avoid redundancy."}, {"pk": 2829918, "translation": "NET", "book": 5, "chapter": 9, "verse": 21, "text": "As for your sinful thing that you had made, the calf, I took it, melted it down, ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.", "comment": "tn Heb \u201cburned it with fire.\u201d
tn Heb \u201cyour sin.\u201d This is a metonymy in which the effect (sin) stands for the cause (the metal calf)."}, {"pk": 2829919, "translation": "NET", "book": 5, "chapter": 9, "verse": 22, "text": "Moreover, you continued to provoke the LORD at Taberah, Massah, and Kibroth-Hattaavah.", "comment": "sn Kibroth-Hattaavah. This place name means in Hebrew \u201cburial places of appetite,\u201d that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness (Num 11:31\u201335).
sn Massah. See note on this term in Deut 6:16.
sn Taberah. By popular etymology this derives from the Hebrew verb \u05d1\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar, \u201cto burn\u201d), thus, here, \u201cburning.\u201d The reference is to the Lord\u2019s fiery wrath against Israel because of their constant complaints against him (Num 11:1\u20133)."}, {"pk": 2829920, "translation": "NET", "book": 5, "chapter": 9, "verse": 23, "text": "And when he sent you from Kadesh-Barnea and told you, \u201cGo up and possess the land I have given you,\u201d you rebelled against the LORD your God and would neither believe nor obey him.", "comment": "tn Heb \u201cthe mouth of the Lord your God,\u201d that is, against the commandment that he had spoken.
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 9:3."}, {"pk": 2829921, "translation": "NET", "book": 5, "chapter": 9, "verse": 24, "text": "You have been rebelling against him from the very first day I knew you!", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 9:3."}, {"pk": 2829922, "translation": "NET", "book": 5, "chapter": 9, "verse": 25, "text": "I lay flat on the ground before the LORD for forty days and nights, for he had said he would destroy you.", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 9:3.
tn The Hebrew text includes \u201cwhen I prostrated myself.\u201d Since this is redundant, it has been left untranslated."}, {"pk": 2829923, "translation": "NET", "book": 5, "chapter": 9, "verse": 26, "text": "I prayed to him: O, Lord GOD, do not destroy your people, your valued property that you have powerfully redeemed, whom you brought out of Egypt by your strength.", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 9:3.
tn Heb \u201cby your strong hand.\u201d
tn Heb \u201cyou have redeemed in your greatness.\u201d
tn Heb \u201cyour inheritance\u201d; NLT \u201cyour special (very own NRSV) possession.\u201d Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.
tn Heb \u201cLord Lord\u201d (\u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b4\u05d4, \u2019adonay y\u00ffhvih). The phrase is customarily rendered by Jewish tradition as \u201cLord God\u201d (\u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd, \u2019adonay \u2019elohim). See also the note on the phrase \u201cLord God\u201d in Deut 3:24."}, {"pk": 2829924, "translation": "NET", "book": 5, "chapter": 9, "verse": 27, "text": "Remember your servants Abraham, Isaac, and Jacob; ignore the stubbornness, wickedness, and sin of these people."}, {"pk": 2829925, "translation": "NET", "book": 5, "chapter": 9, "verse": 28, "text": "Otherwise the people of the land from which you brought us will say, \u201cThe LORD was unable to bring them to the land he promised them, and because of his hatred for them he has brought them out to kill them in the desert.\u201d", "comment": "tc The MT reads only \u201cthe land.\u201d Smr supplies \u05e2\u05b7\u05dd (\u2019am, \u201cpeople\u201d) and LXX and its dependents supply \u201cthe inhabitants of the land.\u201d The truncated form found in the MT is adequate to communicate the intended meaning; the words \u201cthe people of\u201d are supplied in the translation for clarity.
tn Or \u201cwilderness\u201d (so KJV, NASB, NRSV, NLT)."}, {"pk": 2829926, "translation": "NET", "book": 5, "chapter": 9, "verse": 29, "text": "They are your people, your valued property, whom you brought out with great strength and power.", "comment": "tn Heb \u201can outstretched arm.\u201d
tn Heb \u201cyour inheritance.\u201d See note at v. 26."}, {"pk": 2829927, "translation": "NET", "book": 5, "chapter": 10, "verse": 1, "text": "At that same time the LORD said to me, \u201cCarve out for yourself two stone tablets like the first ones and come up the mountain to me; also make for yourself a wooden ark.", "comment": "tn Or \u201cchest\u201d (so NIV, CEV); NLT \u201csacred chest\u201d; TEV \u201cwooden box.\u201d This chest was made of acacia wood; it is later known as the ark of the covenant."}, {"pk": 2829928, "translation": "NET", "book": 5, "chapter": 10, "verse": 2, "text": "I will write on the tablets the same words that were on the first tablets you broke, and you must put them into the ark.\u201d", "comment": "sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord\u2019s commandments."}, {"pk": 2829929, "translation": "NET", "book": 5, "chapter": 10, "verse": 3, "text": "So I made an ark of acacia wood and carved out two stone tablets just like the first ones. Then I went up the mountain with the two tablets in my hands.", "comment": "sn Acacia wood (Heb \u201cshittim wood\u201d). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. See F. N. Hepper, Illustrated Encyclopedia of Bible Plants, 63."}, {"pk": 2829930, "translation": "NET", "book": 5, "chapter": 10, "verse": 4, "text": "The LORD then wrote on the tablets the same words, the ten commandments, which he had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he gave them to me.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d earlier in this verse.
tn Heb \u201cthe Lord.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn Heb \u201cten words.\u201d The \u201cTen Commandments\u201d are known in Hebrew as the \u201cTen Words,\u201d which in Greek became the \u201cDecalogue.\u201d
tn Heb \u201caccording to the former writing.\u201d See note on the phrase \u201cthe same words\u201d in v. 2."}, {"pk": 2829931, "translation": "NET", "book": 5, "chapter": 10, "verse": 5, "text": "Then I turned, went down the mountain, and placed the tablets into the ark I had made \u2014 they are still there, just as the LORD commanded me."}, {"pk": 2829932, "translation": "NET", "book": 5, "chapter": 10, "verse": 6, "text": "\u201cDuring those days the Israelites traveled from Beeroth Bene-Yaaqan to Moserah. There Aaron died and was buried, and his son Eleazar became priest in his place.", "comment": "sn Moserah. Since Aaron in other texts (Num 20:28; 33:38) is said to have died on Mount Hor, this must be the Arabah region in which Hor was located.
sn Beeroth Bene-Yaaqan. This Hebrew name could be translated \u201cthe wells of Bene-Yaaqan\u201d or \u201cthe wells of the sons of Yaaqan,\u201d a site whose location cannot be determined (cf. Num 33:31\u201332; 1 Chr 1:42)."}, {"pk": 2829933, "translation": "NET", "book": 5, "chapter": 10, "verse": 7, "text": "From there they traveled to Gudgodah, and from Gudgodah to Jotbathah, a place of flowing streams.", "comment": "sn Jotbathah. This place, whose Hebrew name can be translated \u201cplace of wadis,\u201d is possibly modern Ain Tabah, just north of Eilat, or Tabah, 6.5 mi (11 km) south of Eilat on the west shore of the Gulf of Aqaba.
sn Gudgodah. This is probably the same as Haggidgad, which is also associated with Jotbathah (Num 33:33)."}, {"pk": 2829934, "translation": "NET", "book": 5, "chapter": 10, "verse": 8, "text": "At that time the LORD set apart the tribe of Levi to carry the ark of the LORD\u2019s covenant, to stand before the LORD to serve him, and to formulate blessings in his name, as they do to this very day.", "comment": "sn The Lord set apart the tribe of Levi. This was not the initial commissioning of the tribe of Levi to this ministry (cf. Num 3:11\u201313; 8:12\u201326), but with Aaron\u2019s death it seemed appropriate to Moses to reiterate Levi\u2019s responsibilities. There is no reference in the Book of Numbers to this having been done, but the account of Eleazar\u2019s succession to the priesthood there (Num 20:25\u201328) would provide a setting for this to have occurred.
sn To formulate blessings. The most famous example of this is the priestly \u201cblessing formula\u201d of Num 6:24\u201326."}, {"pk": 2829935, "translation": "NET", "book": 5, "chapter": 10, "verse": 9, "text": "Therefore Levi has no allotment or inheritance among his brothers; the LORD is his inheritance just as the LORD your God told him.", "comment": "sn Levi has no allotment or inheritance. As the priestly tribe, Levi would have no land allotment except for forty-eight towns set apart for their use (Num 35:1\u20138; Josh 21:1\u201342). But theirs was a far greater inheritance, for the Lord himself was their apportionment, that is, service to him would be their full-time and lifelong privilege (Num 18:20\u201324; Deut 18:2; Josh 13:33).
tn That is, among the other Israelite tribes."}, {"pk": 2829936, "translation": "NET", "book": 5, "chapter": 10, "verse": 10, "text": "As for me, I stayed at the mountain as I did the first time, forty days and nights. The LORD listened to me that time as well and decided not to destroy you."}, {"pk": 2829937, "translation": "NET", "book": 5, "chapter": 10, "verse": 11, "text": "Then he said to me, \u201cGet up, set out leading the people so they may go and possess the land I promised to give to their ancestors.\u201d", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 10:4.
tn Heb \u201cbefore\u201d (so KJV, ASV); NAB, NRSV \u201cat the head of.\u201d
tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.
tn Heb \u201cfathers\u201d (also in vv. 15, 22)."}, {"pk": 2829938, "translation": "NET", "book": 5, "chapter": 10, "verse": 12, "text": "Now, Israel, what does the LORD your God require of you except to revere him, to obey all his commandments, to love him, to serve him with all your mind and being,", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 10:4.
tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 10:4.
tn Heb \u201cto walk in all his ways\u201d (so KJV, NIV, NRSV); NAB \u201cfollow his ways exactly\u201d; NLT \u201cto live according to his will.\u201d
tn Heb \u201cheart and soul\u201d or \u201cheart and being\u201d; NCV \u201cwith your whole being.\u201d See note on the word \u201cbeing\u201d in Deut 6:5."}, {"pk": 2829939, "translation": "NET", "book": 5, "chapter": 10, "verse": 13, "text": "and to keep the Lord\u2019s commandments and statutes that I am giving you today for your own good?", "comment": "tn Heb \u201ccommanding\u201d (so NASB, NRSV). For stylistic reasons, to avoid redundancy, \u201cgiving\u201d has been used in the translation."}, {"pk": 2829940, "translation": "NET", "book": 5, "chapter": 10, "verse": 14, "text": "The heavens \u2014 indeed the highest heavens \u2014 belong to the LORD your God, as does the earth and everything in it."}, {"pk": 2829941, "translation": "NET", "book": 5, "chapter": 10, "verse": 15, "text": "However, only to your ancestors did he show his loving favor, and he chose you, their descendants, from all peoples \u2014 as is apparent today.", "comment": "tn The Hebrew text includes \u201cafter them,\u201d but it is redundant in English style and has not been included in the translation.
tn Heb \u201ctake delight to love.\u201d Here again the verb \u05d0\u05b8\u05d4\u05b7\u05d1 (\u2019ahav, \u201clove\u201d), juxtaposed with \u05d1\u05b8\u05d7\u05b7\u05e8 (bakhar, \u201cchoose\u201d), is a term in covenant contexts that describes the Lord\u2019s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word \u201cloved\u201d in Deut 4:37).
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 10:4."}, {"pk": 2829942, "translation": "NET", "book": 5, "chapter": 10, "verse": 16, "text": "Therefore, cleanse your heart and stop being so stubborn!", "comment": "tn Heb \u201cyour neck do not harden again.\u201d See note on the word \u201cstubborn\u201d in Deut 9:6.
tn Heb \u201ccircumcise the foreskin of\u201d (cf. KJV, ASV, NRSV). Reference to the Abrahamic covenant prompts Moses to recall the sign of that covenant, namely, physical circumcision (Gen 17:9\u201314). Just as that act signified total covenant obedience, so spiritual circumcision (cleansing of the heart) signifies more internally a commitment to be pliable and obedient to the will of God (cf. Deut 30:6; Jer 4:4; 9:26)."}, {"pk": 2829943, "translation": "NET", "book": 5, "chapter": 10, "verse": 17, "text": "For the LORD your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe,"}, {"pk": 2829944, "translation": "NET", "book": 5, "chapter": 10, "verse": 18, "text": "who justly treats the orphan and widow, and who loves resident foreigners, giving them food and clothing.", "comment": "tn Or \u201cwho executes justice for\u201d (so NAB, NRSV); NLT \u201cgives justice to.\u201d"}, {"pk": 2829945, "translation": "NET", "book": 5, "chapter": 10, "verse": 19, "text": "So you must love the resident foreigner because you were foreigners in the land of Egypt."}, {"pk": 2829946, "translation": "NET", "book": 5, "chapter": 10, "verse": 20, "text": "Revere the LORD your God, serve him, be loyal to him and take oaths only in his name."}, {"pk": 2829947, "translation": "NET", "book": 5, "chapter": 10, "verse": 21, "text": "He is the one you should praise; he is your God, the one who has done these great and awesome things for you that you have seen.", "comment": "tn Heb \u201cyour praise.\u201d The pronoun is subjective and the noun \u201cpraise\u201d is used here metonymically for the object of their praise (the Lord)."}, {"pk": 2829948, "translation": "NET", "book": 5, "chapter": 10, "verse": 22, "text": "When your ancestors went down to Egypt, they numbered only seventy, but now the LORD your God has made you as numerous as the stars of the sky.", "comment": "tn Or \u201cheavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2829949, "translation": "NET", "book": 5, "chapter": 11, "verse": 1, "text": "You must love the LORD your God and do what he requires; keep his statutes, ordinances, and commandments at all times.", "comment": "tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term \u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e8\u05d5\u05b9\u05ea (mishmarot, \u201cobligations\u201d) sums up the three terms that follow \u2013 \u05d7\u05bb\u05e7\u05bc\u05b9\u05ea (khuqot), \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd (mishppatim), and \u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea (mitsot)."}, {"pk": 2829950, "translation": "NET", "book": 5, "chapter": 11, "verse": 2, "text": "Bear in mind today that I am not speaking to your children who have not personally experienced the judgments of the LORD your God, which revealed his greatness, strength, and power.", "comment": "tn Heb \u201cthat not.\u201d The words \u201cI am speaking\u201d have been supplied in the translation for stylistic reasons.
tn The words \u201cwhich revealed\u201d have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
tn Heb \u201chis strong hand and his stretched-out arm.\u201d
tn Heb \u201cwho have not known and who have not seen the discipline of the Lord.\u201d The collocation of the verbs \u201cknow\u201d and \u201csee\u201d indicates that personal experience (knowing by seeing) is in view. The term translated \u201cdiscipline\u201d (KJV, ASV \u201cchastisement\u201d) may also be rendered \u201cinstruction,\u201d but vv. 2b\u20136 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed."}, {"pk": 2829951, "translation": "NET", "book": 5, "chapter": 11, "verse": 3, "text": "They did not see the awesome deeds he performed in the midst of Egypt against Pharaoh king of Egypt and his whole land,", "comment": "tn Heb \u201chis signs and his deeds which he did\u201d (NRSV similar). The collocation of \u201csigns\u201d and \u201cdeeds\u201d indicates that these acts were intended to make an impression on observers and reveal something about God\u2019s power (cf. v. 2b). The word \u201cawesome\u201d has been employed to bring out the force of the word \u201csigns\u201d in this context.
tn In the Hebrew text vv. 2\u20137 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words \u201cThey did not see\u201d are supplied at the beginning of both v. 3 and v. 5, and \u201cI am speaking\u201d at the beginning of v. 7."}, {"pk": 2829952, "translation": "NET", "book": 5, "chapter": 11, "verse": 4, "text": "or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea overwhelm them while they were pursuing you and he annihilated them.", "comment": "tn Heb \u201cReed Sea.\u201d \u201cReed Sea\u201d (or \u201cSea of Reeds\u201d) is a more accurate rendering of the Hebrew expression \u05d9\u05b8\u05dd \u05e1\u05d5\u05bc\u05e3 (yam suf), traditionally translated \u201cRed Sea.\u201d See note on the term \u201cRed Sea\u201d in Exod 13:18.
tn Heb \u201cand the Lord destroyed them to this day\u201d (cf. NRSV); NLT \u201che has kept them devastated to this very day.\u201d The translation uses the verb \u201cannihilated\u201d to indicate the permanency of the action.
tn Heb \u201cthe Lord.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2829953, "translation": "NET", "book": 5, "chapter": 11, "verse": 5, "text": "They did not see what he did to you in the desert before you reached this place,", "comment": "tn See note on these same words in v. 3."}, {"pk": 2829954, "translation": "NET", "book": 5, "chapter": 11, "verse": 6, "text": "or what he did to Dathan and Abiram, sons of Eliab the Reubenite, when the earth opened its mouth in the middle of the Israelite camp and swallowed them, their families, their tents, and all the property they brought with them.", "comment": "tn Heb \u201cand all the substance which was at their feet.\u201d
tn Heb \u201ctheir houses,\u201d referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT \u201chouseholds.\u201d
tn Heb \u201cin the midst of all Israel\u201d (so KJV, ASV, NRSV); NASB \u201camong all Israel.\u201d In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.
tn Or \u201cthe descendant of Reuben\u201d; Heb \u201cson of Reuben.\u201d
sn Dathan and Abiram. These two (along with others) had challenged Moses\u2019 leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1\u20133, 31\u201335)."}, {"pk": 2829955, "translation": "NET", "book": 5, "chapter": 11, "verse": 7, "text": "I am speaking to you because you are the ones who saw all the great deeds of the LORD!", "comment": "tn On the addition of these words in the translation see note on \u201cThey did not see\u201d in v. 3."}, {"pk": 2829956, "translation": "NET", "book": 5, "chapter": 11, "verse": 8, "text": "Now pay attention to all the commandments I am giving you today, so that you may be strong enough to enter and possess the land where you are headed,", "comment": "tn Heb \u201cthe commandment.\u201d The singular \u05de\u05b4\u05e6\u05b0\u05d5\u05b8\u05d4 (mitsvah, \u201ccommandment\u201d) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).
tn Heb \u201cwhich you are crossing over there to possess it.\u201d
tn Heb \u201ccommanding\u201d (so NASB, NRSV). For stylistic reasons, to avoid redundancy, \u201cgiving\u201d has been used in the translation (likewise in vv. 13, 27)."}, {"pk": 2829957, "translation": "NET", "book": 5, "chapter": 11, "verse": 9, "text": "and that you may enjoy long life in the land the LORD promised to give to your ancestors and their descendants, a land flowing with milk and honey.", "comment": "tn Heb \u201cfathers\u201d (also in v. 21)."}, {"pk": 2829958, "translation": "NET", "book": 5, "chapter": 11, "verse": 10, "text": "For the land where you are headed is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand like a vegetable garden.", "comment": "tn Heb \u201cyou are going there to possess it\u201d; NASB \u201cinto which you are about to cross to possess it\u201d; NRSV \u201cthat you are crossing over to occupy.\u201d
tn Heb \u201cwith your foot\u201d (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses \u201cby hand,\u201d since that expression is the more common English idiom for an activity performed by manual labor."}, {"pk": 2829959, "translation": "NET", "book": 5, "chapter": 11, "verse": 11, "text": "Instead, the land you are crossing the Jordan to occupy is one of hills and valleys, a land that drinks in water from the rains,", "comment": "tn Heb \u201crain of heaven.\u201d
tn Heb \u201cwhich you are crossing over there to possess it.\u201d"}, {"pk": 2829960, "translation": "NET", "book": 5, "chapter": 11, "verse": 12, "text": "a land the LORD your God looks after. He is constantly attentive to it from the beginning to the end of the year.", "comment": "sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase \u201cthe former and the latter rains\u201d in v. 14.
tn Heb \u201cseeks.\u201d The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
tn Heb \u201cthe eyes of the Lord your God are continually on it\u201d (so NIV); NASB, NRSV \u201calways on it.\u201d sn Constantly attentive to it. This attention to the land by the Lord is understandable in light of the centrality of the land in the Abrahamic covenant (cf. Gen 12:1, 7; 13:15; 15:7, 16, 18; 17:8; 26:3)."}, {"pk": 2829961, "translation": "NET", "book": 5, "chapter": 11, "verse": 13, "text": "Now, if you pay close attention to my commandments that I am giving you today and love the LORD your God and serve him with all your mind and being,", "comment": "tn Heb \u201cif hearing, you will hear.\u201d The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word \u201cclose.\u201d
tn Again, the Hebrew term \u05d0\u05b8\u05d4\u05b7\u05d1 (\u2019ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
tn Heb \u201cheart and soul\u201d or \u201cheart and being.\u201d See note on the word \u201cbeing\u201d in Deut 6:5."}, {"pk": 2829962, "translation": "NET", "book": 5, "chapter": 11, "verse": 14, "text": "then he promises, \u201cI will send rain for your land in its season, the autumn and the spring rains, so that you may gather in your grain, new wine, and olive oil.", "comment": "tn Heb \u201cthe rain of your land.\u201d In this case the genitive (modifying term) indicates the recipient of the rain.
tn The words \u201che promises\u201d do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14\u201315.
sn The autumn and the spring rains. The \u201cformer\u201d (\u05d9\u05d5\u05b9\u05e8\u05b6\u05d4, yoreh) and \u201clatter\u201d (\u05de\u05b7\u05dc\u05b0\u05e7\u05d5\u05b9\u05e9\u05c1, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains."}, {"pk": 2829963, "translation": "NET", "book": 5, "chapter": 11, "verse": 15, "text": "I will provide pasture for your livestock and you will eat your fill.\u201d", "comment": "tn Heb \u201cgrass in your field.\u201d"}, {"pk": 2829964, "translation": "NET", "book": 5, "chapter": 11, "verse": 16, "text": "Make sure you do not turn away to serve and worship other gods!", "comment": "tn Heb \u201cWatch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.\u201d"}, {"pk": 2829965, "translation": "NET", "book": 5, "chapter": 11, "verse": 17, "text": "Then the anger of the LORD will erupt against you and he will close up the sky so that it does not rain. The land will not yield its produce, and you will soon be removed from the good land that the Lord is about to give you.", "comment": "tn Or \u201cheavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context.
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 11:4.
tn Heb \u201cwill become hot\u201d; KJV, NASB, NRSV \u201cwill be kindled\u201d; NAB \u201cwill flare up\u201d; NIV, NLT \u201cwill burn.\u201d
tn Or \u201cbe destroyed\u201d; NAB, NIV \u201cwill soon perish.\u201d"}, {"pk": 2829966, "translation": "NET", "book": 5, "chapter": 11, "verse": 18, "text": "Fix these words of mine into your mind and being, and tie them as a reminder on your hands and let them be symbols on your forehead.", "comment": "tn On the Hebrew term \u05d8\u05d5\u05b9\u05d8\u05b8\u05e4\u05b9\u05ea (totafot, \u201creminders\u201d), cf. Deut 6:4\u20139.
tn Heb \u201cheart and soul\u201d or \u201cheart and being.\u201d See note on the word \u201cbeing\u201d in Deut 6:5."}, {"pk": 2829967, "translation": "NET", "book": 5, "chapter": 11, "verse": 19, "text": "Teach them to your children and speak of them as you sit in your house, as you walk along the road, as you lie down, and as you get up.", "comment": "tn Or \u201cas you are away on a journey\u201d (cf. NRSV, TEV, NLT); NAB \u201cat home and abroad.\u201d"}, {"pk": 2829968, "translation": "NET", "book": 5, "chapter": 11, "verse": 20, "text": "Inscribe them on the doorframes of your houses and on your gates"}, {"pk": 2829969, "translation": "NET", "book": 5, "chapter": 11, "verse": 21, "text": "so that your days and those of your descendants may be extended in the land which the LORD promised to give to your ancestors, like the days of heaven itself.", "comment": "tn Heb \u201clike the days of the heavens upon the earth,\u201d that is, forever."}, {"pk": 2829970, "translation": "NET", "book": 5, "chapter": 11, "verse": 22, "text": "For if you carefully observe all of these commandments I am giving you and love the LORD your God, live according to his standards, and remain loyal to him,", "comment": "tn Heb \u201ccommanding you to do it.\u201d For stylistic reasons, to avoid redundancy, \u201cgiving\u201d has been used in the translation and \u201cto do it\u201d has been left untranslated.
tn Heb \u201cthis commandment.\u201d See note at Deut 5:30.
tn Heb \u201cwalk in all his ways\u201d (so KJV, NIV); TEV \u201cdo everything he commands.\u201d"}, {"pk": 2829971, "translation": "NET", "book": 5, "chapter": 11, "verse": 23, "text": "then he will drive out all these nations ahead of you, and you will dispossess nations greater and stronger than you.", "comment": "tn Heb \u201cthe Lord.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2829972, "translation": "NET", "book": 5, "chapter": 11, "verse": 24, "text": "Every place you set your foot will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea.", "comment": "tn Heb \u201cthe after sea,\u201d that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV \u201cthe hinder sea.\u201d
tn Heb \u201cthe sole of your foot walks.\u201d The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992."}, {"pk": 2829973, "translation": "NET", "book": 5, "chapter": 11, "verse": 25, "text": "Nobody will be able to resist you; the LORD your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you."}, {"pk": 2829974, "translation": "NET", "book": 5, "chapter": 11, "verse": 26, "text": "Take note \u2014 I am setting before you today a blessing and a curse:", "comment": "sn A blessing and a curse. Every extant treaty text of the late Bronze Age attests to a section known as the \u201cblessings and curses,\u201d the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1\u201328:68. Here Moses adumbrates the whole by way of anticipation."}, {"pk": 2829975, "translation": "NET", "book": 5, "chapter": 11, "verse": 27, "text": "the blessing if you take to heart the commandments of the LORD your God that I am giving you today,", "comment": "tn Heb \u201clisten to,\u201d that is, obey."}, {"pk": 2829976, "translation": "NET", "book": 5, "chapter": 11, "verse": 28, "text": "and the curse if you pay no attention to his commandments and turn from the way I am setting before you today to pursue other gods you have not known.", "comment": "tn Heb \u201cwalk after\u201d; NIV \u201cby following\u201d; NLT \u201cby worshiping.\u201d This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6\u20137).
tn Heb \u201cdo not listen to,\u201d that is, do not obey.
tn Heb \u201cthe commandments of the Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn Heb \u201cam commanding\u201d (so NASB, NRSV)."}, {"pk": 2829977, "translation": "NET", "book": 5, "chapter": 11, "verse": 29, "text": "When the LORD your God brings you into the land you are to possess, you must pronounce the blessing on Mount Gerizim and the curse on Mount Ebal.", "comment": "sn Mount Gerizim\u2026Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18\u201320; John 4:5\u20137). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30\u201335; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the Lord before Joshua and the Levites who stood in the valley below (Josh 8:33; cf. Deut 27:11\u201313)."}, {"pk": 2829978, "translation": "NET", "book": 5, "chapter": 11, "verse": 30, "text": "Are they not across the Jordan River, toward the west, in the land of the Canaanites who live in the Arabah opposite Gilgal near the oak of Moreh?", "comment": "tc The MT plural \u201coaks\u201d (\u05d0\u05b5\u05dc\u05d5\u05b9\u05e0\u05b5\u05d9, \u2019eloney) should probably be altered (with many Greek texts) to the singular \u201coak\u201d (\u05d0\u05b5\u05dc\u05d5\u05b9\u05df, \u2019elon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmr\u00e1, confusing this place with the \u201coaks of Mamre\u201d near Hebron (Gen 13:18). Smr also appears to confuse \u201cMoreh\u201d with \u201cMamre\u201d (reading mwr\u2019, a combined form), adding the clarification mwl shkm (\u201cnear Shechem\u201d) apparently to distinguish it from Mamre near Hebron.
sn Gilgal. From a Hebrew verb root \u05d2\u05b8\u05dc\u05b7\u05dc (galal, \u201cto roll\u201d) this place name means \u201ccircle\u201d or \u201crolling,\u201d a name given because God had \u201crolled away the reproach of Egypt from you\u201d (Josh 5:9). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2829979, "translation": "NET", "book": 5, "chapter": 11, "verse": 31, "text": "For you are about to cross the Jordan to possess the land the LORD your God is giving you, and you will possess and inhabit it."}, {"pk": 2829980, "translation": "NET", "book": 5, "chapter": 11, "verse": 32, "text": "Be certain to keep all the statutes and ordinances that I am presenting to you today."}, {"pk": 2829981, "translation": "NET", "book": 5, "chapter": 12, "verse": 1, "text": "These are the statutes and ordinances you must be careful to obey as long as you live in the land the LORD, the God of your ancestors, has given you to possess.", "comment": "tn Heb \u201cyou must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.\u201d This adverbial statement modifies \u201cto obey,\u201d not \u201cto possess,\u201d so the order in the translation has been rearranged to make this clear.
tn Heb \u201cfathers.\u201d"}, {"pk": 2829982, "translation": "NET", "book": 5, "chapter": 12, "verse": 2, "text": "You must by all means destroy all the places where the nations you are about to dispossess worship their gods \u2014 on the high mountains and hills and under every leafy tree.", "comment": "tn Heb \u201cdestroying you must destroy\u201d; KJV \u201cYe shall utterly (surely ASV) destroy\u201d; NRSV \u201cmust demolish completely.\u201d The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words \u201cby all means.\u201d
sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44."}, {"pk": 2829983, "translation": "NET", "book": 5, "chapter": 12, "verse": 3, "text": "You must tear down their altars, shatter their sacred pillars, burn up their sacred Asherah poles, and cut down the images of their gods; you must eliminate their very memory from that place.", "comment": "sn Sacred pillars. These are the stelae (stone pillars; the Hebrew term is \u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b9\u05ea, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.
sn Sacred Asherah poles. The Hebrew term (plural) is \u05d0\u05b2\u05e9\u05c1\u05b5\u05e8\u05b4\u05d9\u05dd (\u2019asherim). See note on the word \u201c(leafy) tree\u201d in v. 2, and also Deut 7:5."}, {"pk": 2829984, "translation": "NET", "book": 5, "chapter": 12, "verse": 4, "text": "You must not worship the LORD your God the way they worship."}, {"pk": 2829985, "translation": "NET", "book": 5, "chapter": 12, "verse": 5, "text": "But you must seek only the place he chooses from all your tribes to establish his name as his place of residence, and you must go there.", "comment": "tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tc Some scholars, on the basis of v. 11, emend the MT reading \u05e9\u05c1\u05b4\u05db\u05b0\u05e0\u05d5\u05b9 (shikhno, \u201chis residence\u201d) to the infinitive construct \u05dc\u05b0\u05e9\u05c1\u05b8\u05db\u05b5\u05df (l\u00ffshakhen, \u201cto make [his name] to dwell\u201d), perhaps with the 3rd person masculine singular sf \u05dc\u05b0\u05e9\u05c1\u05b7\u05db\u05bc\u05b0\u05e0\u05d5\u05b9 (l\u00ffshak\u00ffno, \u201cto cause it to dwell\u201d). Though the presupposed noun\u05e9\u05b5\u05c1\u05db\u05b6\u05df (shekhen) is nowhere else attested, the parallel here with \u05e9\u05c1\u05b7\u05de\u05bc\u05b8\u05d4 (shammah, \u201cthere\u201d) favors retaining the MT as it stands."}, {"pk": 2829986, "translation": "NET", "book": 5, "chapter": 12, "verse": 6, "text": "And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, your votive offerings, your freewill offerings, and the firstborn of your herds and flocks.", "comment": "tn Heb \u201cheave offerings of your hand.\u201d"}, {"pk": 2829987, "translation": "NET", "book": 5, "chapter": 12, "verse": 7, "text": "Both you and your families must feast there before the LORD your God and rejoice in all the output of your labor with which he has blessed you.", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 12:5.
tn Heb \u201cand your houses,\u201d referring to entire households. The pronouns \u201cyou\u201d and \u201cyour\u201d are plural in the Hebrew text."}, {"pk": 2829988, "translation": "NET", "book": 5, "chapter": 12, "verse": 8, "text": "You must not do like we are doing here today, with everyone doing what seems best to him,", "comment": "tn Heb \u201ca man.\u201d"}, {"pk": 2829989, "translation": "NET", "book": 5, "chapter": 12, "verse": 9, "text": "for you have not yet come to the final stop and inheritance the LORD your God is giving you.", "comment": "tn Heb \u201crest.\u201d"}, {"pk": 2829990, "translation": "NET", "book": 5, "chapter": 12, "verse": 10, "text": "When you do go across the Jordan River and settle in the land he is granting you as an inheritance and you find relief from all the enemies who surround you, you will live in safety.", "comment": "tn In the Hebrew text vv. 10\u201311 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 12:5."}, {"pk": 2829991, "translation": "NET", "book": 5, "chapter": 12, "verse": 11, "text": "Then you must come to the place the LORD your God chooses for his name to reside, bringing everything I am commanding you \u2014 your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, and all your choice votive offerings which you devote to him.", "comment": "tn Heb \u201cand it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.\u201d
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 12:5.
tn Heb \u201cheave offerings of your hand.\u201d"}, {"pk": 2829992, "translation": "NET", "book": 5, "chapter": 12, "verse": 12, "text": "You shall rejoice in the presence of the LORD your God, along with your sons, daughters, male and female servants, and the Levites in your villages (since they have no allotment or inheritance with you).", "comment": "tn Heb \u201cwithin your gates\u201d (so KJV, NASB); NAB \u201cwho belongs to your community.\u201d
sn They have no allotment or inheritance with you. See note on the word \u201cinheritance\u201d in Deut 10:9."}, {"pk": 2829993, "translation": "NET", "book": 5, "chapter": 12, "verse": 13, "text": "Make sure you do not offer burnt offerings in any place you wish,"}, {"pk": 2829994, "translation": "NET", "book": 5, "chapter": 12, "verse": 14, "text": "for you may do so only in the place the LORD chooses in one of your tribal areas \u2014 there you may do everything I am commanding you.", "comment": "tn Heb \u201coffer burnt offerings.\u201d The expression \u201cdo so\u201d has been used in the translation for stylistic reasons to avoid redundancy.
sn This injunction to worship in a single and central sanctuary \u2013 one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14\u201317; 34:22\u201324; Lev 23:4\u201336; Deut 16:16\u201317) \u2013 marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Exod 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Deut 16:21; Judg 6:24\u201327; 13:19\u201320; 1 Sam 7:17; 10:5, 13; 2 Sam 24:18\u201325; 1 Kgs 18:30)."}, {"pk": 2829995, "translation": "NET", "book": 5, "chapter": 12, "verse": 15, "text": "On the other hand, you may slaughter and eat meat as you please when the LORD your God blesses you in all your villages. Both the ritually pure and impure may eat it, whether it is a gazelle or an ibex.", "comment": "tn Heb \u201conly in all the desire of your soul you may sacrifice and eat flesh according to the blessing of the Lord your God which he has given to you.\u201d
tn Heb \u201cgates\u201d (so KJV, NASB; likewise in vv. 17, 18)."}, {"pk": 2829996, "translation": "NET", "book": 5, "chapter": 12, "verse": 16, "text": "However, you must not eat blood \u2014 pour it out on the ground like water."}, {"pk": 2829997, "translation": "NET", "book": 5, "chapter": 12, "verse": 17, "text": "You will not be allowed to eat in your villages your tithe of grain, new wine, olive oil, the firstborn of your herd and flock, any votive offerings you have vowed, or your freewill and personal offerings."}, {"pk": 2829998, "translation": "NET", "book": 5, "chapter": 12, "verse": 18, "text": "Only in the presence of the LORD your God may you eat these, in the place he chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites in your villages. In that place you will rejoice before the LORD your God in all the output of your labor.", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 12:5.
tn See note at Deut 12:12.
tn Heb \u201cin all the sending forth of your hands.\u201d"}, {"pk": 2829999, "translation": "NET", "book": 5, "chapter": 12, "verse": 19, "text": "Be careful not to overlook the Levites as long as you live in the land."}, {"pk": 2830000, "translation": "NET", "book": 5, "chapter": 12, "verse": 20, "text": "When the LORD your God extends your borders as he said he would do and you say, \u201cI want to eat meat just as I please,\u201d you may do so as you wish.", "comment": "tn Heb \u201cfor my soul desires to eat meat.\u201d
tn Heb \u201caccording to all the desire of your soul you may eat meat.\u201d"}, {"pk": 2830001, "translation": "NET", "book": 5, "chapter": 12, "verse": 21, "text": "If the place he chooses to locate his name is too far for you, you may slaughter any of your herd and flock he has given you just as I have stipulated; you may eat them in your villages just as you wish.", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 12:5.
tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 12:5.
tn Heb \u201cgates\u201d (so KJV, NASB); NAB \u201cin your own community.\u201d"}, {"pk": 2830002, "translation": "NET", "book": 5, "chapter": 12, "verse": 22, "text": "Like you eat the gazelle or ibex, so you may eat these; the ritually impure and pure alike may eat them."}, {"pk": 2830003, "translation": "NET", "book": 5, "chapter": 12, "verse": 23, "text": "However, by no means eat the blood, for the blood is life itself \u2014 you must not eat the life with the meat!", "comment": "sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11)."}, {"pk": 2830004, "translation": "NET", "book": 5, "chapter": 12, "verse": 24, "text": "You must not eat it! You must pour it out on the ground like water."}, {"pk": 2830005, "translation": "NET", "book": 5, "chapter": 12, "verse": 25, "text": "You must not eat it so that it may go well with you and your children after you; you will be doing what is right in the LORD\u2019s sight.", "comment": "tc Heb \u201cin the eyes of the Lord.\u201d The LXX adds \u201cyour God\u201d to create the common formula, \u201cthe Lord your God.\u201d The MT is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text."}, {"pk": 2830006, "translation": "NET", "book": 5, "chapter": 12, "verse": 26, "text": "Only the holy things and votive offerings that belong to you, you must pick up and take to the place the LORD will choose.", "comment": "tc Again, to complete a commonly attested wording the LXX adds after \u201cchoose\u201d the phrase \u201cto place his name there.\u201d This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred."}, {"pk": 2830007, "translation": "NET", "book": 5, "chapter": 12, "verse": 27, "text": "You must offer your burnt offerings, both meat and blood, on the altar of the LORD your God; the blood of your other sacrifices you must pour out on his altar while you eat the meat.", "comment": "tn Heb \u201con the altar of the Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
sn These other sacrifices would be so-called peace or fellowship offerings whose ritual required a different use of the blood from that of burnt (sin and trespass) offerings (cf. Lev 3; 7:11\u201314, 19\u201321)."}, {"pk": 2830008, "translation": "NET", "book": 5, "chapter": 12, "verse": 28, "text": "Pay careful attention to all these things I am commanding you so that it may always go well with you and your children after you when you do what is good and right in the sight of the LORD your God."}, {"pk": 2830009, "translation": "NET", "book": 5, "chapter": 12, "verse": 29, "text": "When the LORD your God eliminates the nations from the place where you are headed and you dispossess them, you will settle down in their land.", "comment": "tn Heb \u201cdwell in their land\u201d (so NASB). In the Hebrew text vv. 29\u201330 are one long sentence. For stylistic reasons the translation divides it into two."}, {"pk": 2830010, "translation": "NET", "book": 5, "chapter": 12, "verse": 30, "text": "After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, \u201cHow do these nations serve their gods? I will do the same.\u201d"}, {"pk": 2830011, "translation": "NET", "book": 5, "chapter": 12, "verse": 31, "text": "You must not worship the LORD your God the way they do! For everything that is abhorrent to him, everything he hates, they have done when worshiping their gods. They even burn up their sons and daughters before their gods!", "comment": "tn Heb \u201cyou must not do thus to/for the Lord your God.\u201d
tn Heb \u201cevery abomination of the Lord.\u201d See note on the word \u201chis\u201d in v. 27.
tn See note on this term at Deut 7:25."}, {"pk": 2830012, "translation": "NET", "book": 5, "chapter": 12, "verse": 32, "text": "(13:1) You must be careful to do everything I am commanding you. Do not add to it or subtract from it!", "comment": "sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).
tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the \u201cproblem\u201d by suggesting varying literary traditions \u2013 one favorable to the singular pronoun and the other to the plural \u2013 which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads \u201cEverything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.\u201d Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1\u201311 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.
sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same."}, {"pk": 2830013, "translation": "NET", "book": 5, "chapter": 13, "verse": 1, "text": "Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder,", "comment": "tn The expression \u05d0\u05d5\u05b9\u05ea \u05d0\u05d5\u05b9 \u05de\u05d5\u05b9\u05e4\u05b5\u05ea (\u2019ot \u2019o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30\u201331). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.
tn Heb \u201cor a dreamer of dreams\u201d (so KJV, ASV, NASB). The difference between a prophet (\u05e0\u05b8\u05d1\u05b4\u05d9\u05d0, navi\u2019) and one who foretells by dreams (\u05d7\u05b9\u05dc\u05b5\u05dd \u05d0\u05d5\u05b9, \u2019o kholem) was not so much one of office \u2013 for both received revelation by dreams (cf. Num 12:6) \u2013 as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28)."}, {"pk": 2830014, "translation": "NET", "book": 5, "chapter": 13, "verse": 2, "text": "and the sign or wonder should come to pass concerning what he said to you, namely, \u201cLet us follow other gods\u201d \u2014 gods whom you have not previously known \u2014 \u201cand let us serve them.\u201d"}, {"pk": 2830015, "translation": "NET", "book": 5, "chapter": 13, "verse": 3, "text": "You must not listen to the words of that prophet or dreamer, for the LORD your God will be testing you to see if you love him with all your mind and being.", "comment": "tn Heb \u201call your heart and soul\u201d (so NRSV, CEV, NLT); or \u201cheart and being\u201d (NCV \u201cyour whole being\u201d). See note on the word \u201cbeing\u201d in Deut 6:5.
tn Heb \u201cor dreamer of dreams.\u201d See note on this expression in v. 1.
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830016, "translation": "NET", "book": 5, "chapter": 13, "verse": 4, "text": "You must follow the LORD your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him."}, {"pk": 2830017, "translation": "NET", "book": 5, "chapter": 13, "verse": 5, "text": "As for that prophet or dreamer, he must be executed because he encouraged rebellion against the LORD your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the LORD your God has commanded you to go. In this way you must purge out evil from within.", "comment": "tn Heb \u201cyour midst\u201d (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6\u201310) as well as the spirit and intent of the Shema (Deut 6:4\u20135).
tn Heb \u201cor dreamer of dreams.\u201d See note on this expression in v. 1."}, {"pk": 2830018, "translation": "NET", "book": 5, "chapter": 13, "verse": 6, "text": "Suppose your own full brother, your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods that neither you nor your ancestors have previously known,", "comment": "tn Heb \u201cfathers\u201d (also in v. 17).
tn Heb \u201cwhich you have not known, you or your fathers.\u201d (cf. KJV, ASV; on \u201cfathers\u201d cf. v. 18).
tn Heb \u201cyour brother, the son of your mother.\u201d In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.
tn In the Hebrew text these words are in the form of a brief quotation: \u201centice you secretly saying, \u2018Let us go and serve other gods.\u2019\u201d"}, {"pk": 2830019, "translation": "NET", "book": 5, "chapter": 13, "verse": 7, "text": "the gods of the surrounding people (whether near you or far from you, from one end of the earth to the other).", "comment": "tn Or \u201cland\u201d (so NIV, NCV); the same Hebrew word can be translated \u201cland\u201d or \u201cearth.\u201d"}, {"pk": 2830020, "translation": "NET", "book": 5, "chapter": 13, "verse": 8, "text": "You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him."}, {"pk": 2830021, "translation": "NET", "book": 5, "chapter": 13, "verse": 9, "text": "Instead, you must kill him without fail! Your own hand must be the first to strike him, and then the hands of the whole community.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words \u201cwithout fail\u201d (cf. NIV \u201cyou must certainly put him to death\u201d).
tn Heb \u201cto put him to death,\u201d but this is misleading in English for such an action would leave nothing for the others to do."}, {"pk": 2830022, "translation": "NET", "book": 5, "chapter": 13, "verse": 10, "text": "You must stone him to death because he tried to entice you away from the LORD your God, who delivered you from the land of Egypt, that place of slavery.", "comment": "sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25)."}, {"pk": 2830023, "translation": "NET", "book": 5, "chapter": 13, "verse": 11, "text": "Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you.", "comment": "sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21)."}, {"pk": 2830024, "translation": "NET", "book": 5, "chapter": 13, "verse": 12, "text": "Suppose you should hear in one of your cities, which the LORD your God is giving you as a place to live, that"}, {"pk": 2830025, "translation": "NET", "book": 5, "chapter": 13, "verse": 13, "text": "some evil people have departed from among you to entice the inhabitants of their cities, saying, \u201cLet\u2019s go and serve other gods\u201d (whom you have not known before).", "comment": "tc The LXX and Tg read \u201cyour\u201d for the MT\u2019s \u201ctheir.\u201d
tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.
tn Heb \u201cmen, sons of Belial.\u201d The Hebrew term \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc (b\u00ffliyya\u2019al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV \u201cscoundrels\u201d; TEV, CEV \u201cworthless people\u201d; NLT \u201cworthless rabble.\u201d"}, {"pk": 2830026, "translation": "NET", "book": 5, "chapter": 13, "verse": 14, "text": "You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you,", "comment": "tc Theodotian adds \u201cin Israel,\u201d perhaps to broaden the matter beyond the local village."}, {"pk": 2830027, "translation": "NET", "book": 5, "chapter": 13, "verse": 15, "text": "you must by all means slaughter the inhabitants of that city with the sword; annihilate with the sword everyone in it, as well as the livestock.", "comment": "tn Or \u201cput under divine judgment. The Hebrew word (\u05d7\u05b5\u05e8\u05b6\u05dd, kherem) refers to placing persons or things under God\u2019s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase \u201cdivine judgment\u201d in Deut 2:34.
tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words \u201cby all means.\u201d Cf. KJV, NASB \u201csurely\u201d; NIV \u201ccertainly.\u201d"}, {"pk": 2830028, "translation": "NET", "book": 5, "chapter": 13, "verse": 16, "text": "You must gather all of its plunder into the middle of the plaza and burn the city and all its plunder as a whole burnt offering to the LORD your God. It will be an abandoned ruin forever \u2014 it must never be rebuilt again.", "comment": "tn Heb \u201cstreet.\u201d
tn Heb \u201cmound\u201d; NAB \u201ca heap of ruins.\u201d The Hebrew word \u05ea\u05bc\u05b5\u05dc (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, \u201cmound of grain\u201d)."}, {"pk": 2830029, "translation": "NET", "book": 5, "chapter": 13, "verse": 17, "text": "You must not take for yourself anything that has been placed under judgment. Then the LORD will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors.", "comment": "tn Or \u201canything that has been put under the divine curse\u201d; Heb \u201canything of the ban\u201d (cf. NASB). See note on the phrase \u201cdivine judgment\u201d in Deut 2:34."}, {"pk": 2830030, "translation": "NET", "book": 5, "chapter": 13, "verse": 18, "text": "Thus you must obey the LORD your God, keeping all his commandments that I am giving you today and doing what is right before him.", "comment": "tc The LXX and Smr add \u201cand good\u201d to bring the phrase in line with a familiar clich\u00e9 (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.
tn Heb \u201ccommanding\u201d (so NASB, NRSV).
tn Heb \u201cin the eyes of the Lord your God.\u201d See note on the word \u201chim\u201d in v. 3."}, {"pk": 2830031, "translation": "NET", "book": 5, "chapter": 14, "verse": 1, "text": "You are children of the LORD your God. Do not cut yourselves or shave your forehead bald for the sake of the dead.", "comment": "tn Heb \u201csons\u201d (so NASB); TEV, NLT \u201cpeople.\u201d
sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God\u2019s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5."}, {"pk": 2830032, "translation": "NET", "book": 5, "chapter": 14, "verse": 2, "text": "For you are a people holy to the LORD your God. He has chosen you to be his people, prized above all others on the face of the earth.", "comment": "tn Or \u201ctreasured.\u201d The Hebrew term \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 (s\u00ffgullah) describes Israel as God\u2019s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4\u20136; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.sn The Hebrew term translated \u201cselect\u201d (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4\u20136) which describes Israel\u2019s entry into covenant relationship with the Lord. Israel must resist paganism and its trappings precisely because she is a holy people elected by the Lord from among the nations to be his instrument of world redemption (cf. Deut 7:6; 26:18; Ps 135:4; Mal 3:17; Titus 2:14; 1 Pet 2:9).
tn Heb \u201cThe Lord.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn Or \u201cset apart.\u201d"}, {"pk": 2830033, "translation": "NET", "book": 5, "chapter": 14, "verse": 3, "text": "You must not eat any forbidden thing.", "comment": "tn The Hebrew word \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4 (to\u2019evah, \u201cforbidden; abhorrent\u201d) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word \u201cabhorrent\u201d in Deut 7:25. Cf. KJV \u201cabominable\u201d; NIV \u201cdetestable\u201d; NRSV \u201cabhorrent.\u201d"}, {"pk": 2830034, "translation": "NET", "book": 5, "chapter": 14, "verse": 4, "text": "These are the animals you may eat: the ox, the sheep, the goat,"}, {"pk": 2830035, "translation": "NET", "book": 5, "chapter": 14, "verse": 5, "text": "the ibex, the gazelle, the deer, the wild goat, the antelope, the wild oryx, and the mountain sheep.", "comment": "tn The Hebrew term \u05d0\u05b7\u05d9\u05bc\u05b8\u05dc (\u2019ayyal) may refer to a type of deer (cf. Arabic \u2019ayyal). Cf. NAB \u201cthe red deer.\u201d
tn The Hebrew term \u05e6\u05b0\u05d1\u05b4\u05d9 (ts\u00ffvi) is sometimes rendered \u201croebuck\u201d (so KJV).
tn The Hebrew term \u05d9\u05b7\u05d7\u05b0\u05de\u05d5\u05bc\u05e8 (yakhmur) may refer to a \u201cfallow deer\u201d; cf. Arabic yahmur (\u201cdeer\u201d). Cf. NAB, NIV, NCV \u201croe deer\u201d; NEB, NRSV, NLT \u201croebuck.\u201d
tn The Hebrew term \u05d3\u05bc\u05b4\u05d9\u05e9\u05c1\u05b9\u05df (dishon) is a hapax legomenon. Its referent is uncertain but the animal is likely a variety of antelope (cf. NEB \u201cwhite-rumped deer\u201d; NIV, NRSV, NLT \u201cibex\u201d).
tn The Hebrew term \u05ea\u05bc\u05b0\u05d0\u05d5\u05b9 (t\u00ff\u2019o; a variant is \u05ea\u05bc\u05d5\u05b9\u05d0, to\u2019) could also refer to another species of antelope. Cf. NEB \u201clong-horned antelope\u201d; NIV, NRSV \u201cantelope.\u201d
tn The Hebrew term \u05d6\u05b6\u05de\u05b6\u05e8 (zemer) is another hapax legomenon with the possible meaning \u201cwild sheep.\u201d Cf. KJV, ASV \u201cchamois\u201d; NEB \u201crock-goat\u201d; NAB, NIV, NRSV, NLT \u201cmountain sheep.\u201d"}, {"pk": 2830036, "translation": "NET", "book": 5, "chapter": 14, "verse": 6, "text": "You may eat any animal that has hooves divided into two parts and that chews the cud.", "comment": "tn The Hebrew text includes \u201camong the animals.\u201d This has not been included in the translation for stylistic reasons."}, {"pk": 2830037, "translation": "NET", "book": 5, "chapter": 14, "verse": 7, "text": "However, you may not eat the following animals among those that chew the cud or those that have divided hooves: the camel, the hare, and the rock badger. (Although they chew the cud, they do not have divided hooves and are therefore ritually impure to you).", "comment": "tn The Hebrew term \u05e9\u05c1\u05b8\u05e4\u05b8\u05df (shafan) may refer to the \u201cconey\u201d (cf. KJV, NIV) or hyrax (\u201crock badger,\u201d cf. NAB, NASB, NRSV, NLT)."}, {"pk": 2830038, "translation": "NET", "book": 5, "chapter": 14, "verse": 8, "text": "Also the pig is ritually impure to you; though it has divided hooves, it does not chew the cud. You may not eat their meat or even touch their remains.", "comment": "tc The MT lacks (probably by haplography) the phrase \u05d5\u05b0\u05e9\u05c1\u05b9\u05e1\u05b7\u05e2 \u05e9\u05c1\u05b6\u05e1\u05b7\u05e2 \u05e4\u05bc\u05b7\u05e8\u05b0\u05e1\u05b8\u05d4 (v\u00ffshosa\u2019 shesa\u2019 parsah, \u201cand is clovenfooted,\u201d i.e., \u201chas parted hooves\u201d), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it."}, {"pk": 2830039, "translation": "NET", "book": 5, "chapter": 14, "verse": 9, "text": "These you may eat from among water creatures: anything with fins and scales you may eat,"}, {"pk": 2830040, "translation": "NET", "book": 5, "chapter": 14, "verse": 10, "text": "but whatever does not have fins and scales you may not eat; it is ritually impure to you."}, {"pk": 2830041, "translation": "NET", "book": 5, "chapter": 14, "verse": 11, "text": "All ritually clean birds you may eat."}, {"pk": 2830042, "translation": "NET", "book": 5, "chapter": 14, "verse": 12, "text": "These are the ones you may not eat: the eagle, the vulture, the black vulture,", "comment": "tn NEB \u201cthe griffon-vulture.\u201d
tn The Hebrew term \u05e4\u05bc\u05b6\u05e8\u05b6\u05e1 (peres) describes a large vulture otherwise known as the ossifrage (cf. KJV). This largest of the vultures takes its name from its habit of dropping skeletal remains from a great height so as to break the bones apart.
tn The Hebrew term \u05e2\u05b8\u05d6\u05b0\u05e0\u05b4\u05d9\u05bc\u05b8\u05d4 (\u2019ozniyyah) may describe the black vulture (so NIV) or it may refer to the osprey (so NAB, NRSV, NLT), an eagle-like bird subsisting mainly on fish."}, {"pk": 2830043, "translation": "NET", "book": 5, "chapter": 14, "verse": 13, "text": "the kite, the black kite, the dayyah after its species,", "comment": "tn The Hebrew term is \u05d3\u05bc\u05b7\u05d9\u05bc\u05b8\u05d4 (dayyah). This, with the previous two terms (\u05e8\u05b8\u05d0\u05b8\u05d4 [ra\u2019ah] and \u05d0\u05b7\u05d9\u05bc\u05b8\u05d4 [\u2019ayyah]), is probably a kite of some species but otherwise impossible to specify."}, {"pk": 2830044, "translation": "NET", "book": 5, "chapter": 14, "verse": 14, "text": "every raven after its species,"}, {"pk": 2830045, "translation": "NET", "book": 5, "chapter": 14, "verse": 15, "text": "the ostrich, the owl, the seagull, the falcon after its species,", "comment": "tn The Hebrew term \u05e0\u05b5\u05e5 (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).
tn The Hebrew term \u05ea\u05bc\u05b7\u05d7\u05b0\u05de\u05b8\u05e1 (takhmas) is either a type of owl (cf. NEB \u201cshort-eared owl\u201d; NIV \u201cscreech owl\u201d) or possibly the nighthawk (so NRSV, NLT).
tn Or \u201cowl.\u201d The Hebrew term \u05d1\u05bc\u05b7\u05ea \u05d4\u05b7\u05d9\u05bc\u05b7\u05e2\u05b2\u05e0\u05b8\u05d4 (bat hayya\u2019anah) is sometimes taken as \u201costrich\u201d (so ASV, NAB, NASB, NRSV, NLT), but may refer instead to some species of owl (cf. KJV \u201cowl\u201d; NEB \u201cdesert-owl\u201d; NIV \u201chorned owl\u201d)."}, {"pk": 2830046, "translation": "NET", "book": 5, "chapter": 14, "verse": 16, "text": "the little owl, the long-eared owl, the white owl,", "comment": "tn The Hebrew term \u05ea\u05bc\u05b4\u05e0\u05b0\u05e9\u05c1\u05b6\u05de\u05b6\u05ea (tinshemet) may refer to a species of owl (cf. ASV \u201chorned owl\u201d; NASB, NIV, NLT \u201cwhite owl\u201d) or perhaps even to the swan (so KJV); cf. NRSV \u201cwater hen.\u201d"}, {"pk": 2830047, "translation": "NET", "book": 5, "chapter": 14, "verse": 17, "text": "the jackdaw, the carrion vulture, the cormorant,", "comment": "tn The Hebrew term \u05e7\u05b8\u05d0\u05b7\u05ea (qa\u2019at) may also refer to a type of owl (NAB, NIV, NRSV \u201cdesert owl\u201d) or perhaps the pelican (so KJV, NASB, NLT)."}, {"pk": 2830048, "translation": "NET", "book": 5, "chapter": 14, "verse": 18, "text": "the stork, the heron after its species, the hoopoe, the bat,"}, {"pk": 2830049, "translation": "NET", "book": 5, "chapter": 14, "verse": 19, "text": "and any winged thing on the ground are impure to you \u2014 they may not be eaten.", "comment": "tc The MT reads the Niphal (passive) for expected Qal (\u201cyou [plural] must not eat\u201d); cf. Smr, LXX. However, the harder reading should stand."}, {"pk": 2830050, "translation": "NET", "book": 5, "chapter": 14, "verse": 20, "text": "You may eat any clean bird."}, {"pk": 2830051, "translation": "NET", "book": 5, "chapter": 14, "verse": 21, "text": "You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages and he may eat it, or you may sell it to a foreigner. You are a people holy to the LORD your God. Do not boil a young goat in its mother\u2019s milk.", "comment": "tn Heb \u201cgates\u201d (also in vv. 27, 28, 29).
sn Do not boil a young goat in its mother\u2019s milk. This strange prohibition \u2013 one whose rationale is unclear but probably related to pagan ritual \u2013 may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1\u20132) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3\u201321). See C. M. Carmichael, \u201cOn Separating Life and Death: An Explanation of Some Biblical Laws,\u201d HTR 69 (1976): 1-7; J. Milgrom, \u201cYou Shall Not Boil a Kid In Its Mother\u2019s Milk,\u201d BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, \u201cIn Rereading the \u2018Kid in Milk\u2019 Inscriptions,\u201d BRev 1 (1985): 56-58; and M. Haran, \u201cSeething a Kid in its Mother\u2019s Milk,\u201d JJS 30 (1979): 23-35."}, {"pk": 2830052, "translation": "NET", "book": 5, "chapter": 14, "verse": 22, "text": "You must be certain to tithe all the produce of your seed that comes from the field year after year.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words \u201cbe certain.\u201d"}, {"pk": 2830053, "translation": "NET", "book": 5, "chapter": 14, "verse": 23, "text": "In the presence of the LORD your God you must eat from the tithe of your grain, your new wine, your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the LORD your God always.", "comment": "tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (\u05d9\u05b7\u05d9\u05b4\u05df, yayin) in its mature sense."}, {"pk": 2830054, "translation": "NET", "book": 5, "chapter": 14, "verse": 24, "text": "When he blesses you, if the place where he chooses to locate his name is distant,", "comment": "tn The Hebrew text includes \u201cway is so far from you that you are unable to carry it because the.\u201d These words have not been included in the translation for stylistic reasons, because they are redundant.
tn Heb \u201cthe Lord your God.\u201d See note on \u201cHe\u201d in 14:2."}, {"pk": 2830055, "translation": "NET", "book": 5, "chapter": 14, "verse": 25, "text": "you may convert the tithe into money, secure the money, and travel to the place the LORD your God chooses for himself.", "comment": "tn Heb \u201cbind the silver in your hand.\u201d"}, {"pk": 2830056, "translation": "NET", "book": 5, "chapter": 14, "verse": 26, "text": "Then you may spend the money however you wish for cattle, sheep, wine, beer, or whatever you desire. You and your household may eat there in the presence of the LORD your God and enjoy it."}, {"pk": 2830057, "translation": "NET", "book": 5, "chapter": 14, "verse": 27, "text": "As for the Levites in your villages, you must not ignore them, for they have no allotment or inheritance along with you."}, {"pk": 2830058, "translation": "NET", "book": 5, "chapter": 14, "verse": 28, "text": "At the end of every three years you must bring all the tithe of your produce, in that very year, and you must store it up in your villages."}, {"pk": 2830059, "translation": "NET", "book": 5, "chapter": 14, "verse": 29, "text": "Then the Levites (because they have no allotment or inheritance with you), the resident foreigners, the orphans, and the widows of your villages may come and eat their fill so that the LORD your God may bless you in all the work you do."}, {"pk": 2830060, "translation": "NET", "book": 5, "chapter": 15, "verse": 1, "text": "At the end of every seven years you must declare a cancellation of debts.", "comment": "tn The Hebrew term \u05e9\u05c1\u05b0\u05de\u05b4\u05d8\u05bc\u05b8\u05ea (sh\u00ffmittat), a derivative of the verb \u05e9\u05c1\u05b8\u05de\u05b7\u05d8 (shamat, \u201cto release; to relinquish\u201d), refers to the cancellation of the debt and even pledges for the debt of a borrower by his creditor. This could be a full and final remission or, more likely, one for the seventh year only. See R. Wakely, NIDOTTE 4:155-60. Here the words \u201cof debts\u201d are not in the Hebrew text, but are implied. Cf. NAB \u201ca relaxation of debts\u201d; NASB, NRSV \u201ca remission of debts.\u201d"}, {"pk": 2830061, "translation": "NET", "book": 5, "chapter": 15, "verse": 2, "text": "This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; he must not force payment from his fellow Israelite, for it is to be recognized as \u201cthe LORD\u2019s cancellation of debts.\u201d", "comment": "tn Heb \u201chis neighbor,\u201d used idiomatically to refer to another person.
tn Heb \u201chis neighbor and his brother.\u201d The words \u201chis brother\u201d may be a scribal gloss identifying \u201chis neighbor\u201d (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before \u201chis brother\u201d does not introduce a second category, but rather has the force of \u201cthat is.\u201d"}, {"pk": 2830062, "translation": "NET", "book": 5, "chapter": 15, "verse": 3, "text": "You may exact payment from a foreigner, but whatever your fellow Israelite owes you, you must remit.", "comment": "tn Heb \u201cyour brother.\u201d"}, {"pk": 2830063, "translation": "NET", "book": 5, "chapter": 15, "verse": 4, "text": "However, there should not be any poor among you, for the LORD will surely bless you in the land that he is giving you as an inheritance,", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201csurely.\u201d Note however, that the use is rhetorical, for the next verse attaches a condition.
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tc After the phrase \u201cthe Lord\u201d many mss and versions add \u201cyour God\u201d to complete the usual full epithet.
tn The Hebrew text includes \u201cto possess.\u201d"}, {"pk": 2830064, "translation": "NET", "book": 5, "chapter": 15, "verse": 5, "text": "if you carefully obey him by keeping all these commandments that I am giving you today.", "comment": "tn Heb \u201cif listening you listen to the voice of.\u201d The infinitive absolute is used for emphasis, which the translation indicates with \u201ccarefully.\u201d The idiom \u201clisten to the voice\u201d means \u201cobey.\u201d
tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 15:4.
tn Heb \u201cby being careful to do.\u201d
tn Heb \u201ccommanding\u201d (so NASB); NAB \u201cwhich I enjoin you today.\u201d"}, {"pk": 2830065, "translation": "NET", "book": 5, "chapter": 15, "verse": 6, "text": "For the LORD your God will bless you just as he has promised; you will lend to many nations but will not borrow from any, and you will rule over many nations but they will not rule over you."}, {"pk": 2830066, "translation": "NET", "book": 5, "chapter": 15, "verse": 7, "text": "If a fellow Israelite from one of your villages in the land that the LORD your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition.", "comment": "tn Heb \u201cfrom your needy brother.\u201d
tn Heb \u201cone of your brothers\u201d (so NASB); NAB \u201cone of your kinsmen\u201d; NRSV \u201ca member of your community.\u201d See the note at v. 2.
tn Heb \u201cwithdraw your hand.\u201d Cf. NIV \u201chardhearted or tightfisted\u201d (NRSV and NLT similar).
tn Heb \u201cgates.\u201d"}, {"pk": 2830067, "translation": "NET", "book": 5, "chapter": 15, "verse": 8, "text": "Instead, you must be sure to open your hand to him and generously lend him whatever he needs.", "comment": "tn The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words \u201cbe sure to\u201d and \u201cgenerously,\u201d respectively.
tn Heb \u201cwhatever his need that he needs for himself.\u201d This redundant expression has been simplified in the translation for stylistic reasons."}, {"pk": 2830068, "translation": "NET", "book": 5, "chapter": 15, "verse": 9, "text": "Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the LORD against you and you will be regarded as having sinned.", "comment": "tn Heb \u201cgive\u201d (likewise in v. 10).
tn Heb \u201cyour eye.\u201d
tn Heb \u201cyour needy brother.\u201d
tn Heb \u201cit will be a sin to you.\u201d"}, {"pk": 2830069, "translation": "NET", "book": 5, "chapter": 15, "verse": 10, "text": "You must by all means lend to him and not be upset by doing it, for because of this the LORD your God will bless you in all your work and in everything you attempt.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201cby all means.\u201d
tc Heb \u201cyour heart must not be grieved in giving to him.\u201d The LXX and Orig add, \u201cyou shall surely lend to him sufficient for his need,\u201d a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here."}, {"pk": 2830070, "translation": "NET", "book": 5, "chapter": 15, "verse": 11, "text": "There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201cmake sure.\u201d
tn Heb \u201cyour brother.\u201d"}, {"pk": 2830071, "translation": "NET", "book": 5, "chapter": 15, "verse": 12, "text": "If your fellow Hebrew \u2014 whether male or female \u2014 is sold to you and serves you for six years, then in the seventh year you must let that servant go free.", "comment": "tn The Hebrew text includes \u201cfrom you.\u201d
sn Elsewhere in the OT, the Israelites are called \u201cHebrews\u201d (\u05e2\u05b4\u05d1\u05b0\u05e8\u05b4\u05d9, \u2019ivriy) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12; Exod 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sam 4:6; Jonah 1:9). Thus, here and in the parallel passage in Exod 21:2\u20136 the term \u05e2\u05b4\u05d1\u05b0\u05e8\u05b4\u05d9 may designate non-Israelites, specifically a people well-known throughout the ancient Near East as \u2019apiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely \u05e2\u05b4\u05d1\u05b0\u05e8\u05b4\u05d9 is chosen as a term to remind Israel that when they were \u201cHebrews,\u201d that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15.
tn Heb \u201cyour brother, a Hebrew (male) or Hebrew (female).\u201d
tn Heb \u201chim.\u201d The singular pronoun occurs throughout the passage."}, {"pk": 2830072, "translation": "NET", "book": 5, "chapter": 15, "verse": 13, "text": "If you set them free, you must not send them away empty-handed."}, {"pk": 2830073, "translation": "NET", "book": 5, "chapter": 15, "verse": 14, "text": "You must supply them generously from your flock, your threshing floor, and your winepress \u2014 as the LORD your God has blessed you, you must give to them.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201cgenerously.\u201d"}, {"pk": 2830074, "translation": "NET", "book": 5, "chapter": 15, "verse": 15, "text": "Remember that you were a slave in the land of Egypt and the LORD your God redeemed you; therefore, I am commanding you to do this thing today."}, {"pk": 2830075, "translation": "NET", "book": 5, "chapter": 15, "verse": 16, "text": "However, if the servant says to you, \u201cI do not want to leave you,\u201d because he loves you and your household, since he is well off with you,", "comment": "tn Heb \u201cgo out from.\u201d The imperfect verbal form indicates the desire of the subject here.
tn Heb \u201che\u201d; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity."}, {"pk": 2830076, "translation": "NET", "book": 5, "chapter": 15, "verse": 17, "text": "you shall take an awl and pierce a hole through his ear to the door. Then he will become your servant permanently (this applies to your female servant as well).", "comment": "sn When the bondslave\u2019s ear was drilled through to the door, the door in question was that of the master\u2019s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said \u201cI bear on my body the marks of Jesus\u201d (Gal 6:17)."}, {"pk": 2830077, "translation": "NET", "book": 5, "chapter": 15, "verse": 18, "text": "You should not consider it difficult to let him go free, for he will have served you for six years, twice the time of a hired worker; the LORD your God will bless you in everything you do.", "comment": "tn The Hebrew term \u05de\u05b4\u05e9\u05c1\u05b0\u05e0\u05b6\u05d4 (mishneh, \u201ctwice\u201d) could mean \u201cequivalent to\u201d (cf. NRSV) or, more likely, \u201cdouble\u201d (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock."}, {"pk": 2830078, "translation": "NET", "book": 5, "chapter": 15, "verse": 19, "text": "You must set apart for the LORD your God every firstborn male born to your herds and flocks. You must not work the firstborn of your bulls or shear the firstborn of your flocks.", "comment": "tn Heb \u201csanctify\u201d (\u05ea\u05bc\u05b7\u05e7\u05b0\u05d3\u05bc\u05b4\u05d9\u05e9\u05c1, taqdish), that is, put to use on behalf of the Lord."}, {"pk": 2830079, "translation": "NET", "book": 5, "chapter": 15, "verse": 20, "text": "You and your household must eat them annually before the LORD your God in the place he chooses.", "comment": "tn Heb \u201cthe Lord.\u201d The translation uses a pronoun for stylistic reasons. See note on \u201che\u201d in 15:4."}, {"pk": 2830080, "translation": "NET", "book": 5, "chapter": 15, "verse": 21, "text": "If they have any kind of blemish \u2014 lameness, blindness, or anything else \u2014 you may not offer them as a sacrifice to the LORD your God.", "comment": "tn Heb \u201cany evil blemish\u201d; NASB \u201cany (+ other NAB, TEV) serious defect.\u201d"}, {"pk": 2830081, "translation": "NET", "book": 5, "chapter": 15, "verse": 22, "text": "You may eat it in your villages, whether you are ritually impure or clean, just as you would eat a gazelle or an ibex.", "comment": "tn Heb \u201cin your gates.\u201d
tc The LXX adds \u1f10\u03bd \u03c3\u03bf\u03af (en soi, \u201camong you\u201d) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals."}, {"pk": 2830082, "translation": "NET", "book": 5, "chapter": 15, "verse": 23, "text": "However, you must not eat its blood; you must pour it out on the ground like water."}, {"pk": 2830083, "translation": "NET", "book": 5, "chapter": 16, "verse": 1, "text": "Observe the month Abib and keep the Passover to the LORD your God, for in that month he brought you out of Egypt by night.", "comment": "sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.
tn Heb \u201cin the month Abib.\u201d The demonstrative \u201cthat\u201d has been used in the translation for stylistic reasons.
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830084, "translation": "NET", "book": 5, "chapter": 16, "verse": 2, "text": "You must sacrifice the Passover animal (from the flock or the herd) to the LORD your God in the place where he chooses to locate his name.", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in the previous verse.
tn Heb \u201csacrifice the Passover\u201d (so NASB). The word \u201canimal\u201d has been supplied in the translation for clarity."}, {"pk": 2830085, "translation": "NET", "book": 5, "chapter": 16, "verse": 3, "text": "You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt."}, {"pk": 2830086, "translation": "NET", "book": 5, "chapter": 16, "verse": 4, "text": "There must not be a scrap of yeast within your land for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning.", "comment": "tn Heb \u201cleaven must not be seen among you in all your border.\u201d
tn Heb \u201cremain all night until the morning\u201d (so KJV, ASV). This has been simplified in the translation for stylistic reasons."}, {"pk": 2830087, "translation": "NET", "book": 5, "chapter": 16, "verse": 5, "text": "You may not sacrifice the Passover in just any of your villages that the LORD your God is giving you,", "comment": "tn Heb \u201cgates.\u201d"}, {"pk": 2830088, "translation": "NET", "book": 5, "chapter": 16, "verse": 6, "text": "but you must sacrifice it in the evening in the place where he chooses to locate his name, at sunset, the time of day you came out of Egypt.", "comment": "tn Heb \u201cthe Passover.\u201d The translation uses a pronoun to avoid redundancy in English.
tc The MT reading \u05d0\u05b6\u05dc (\u2019el, \u201cunto\u201d) before \u201cthe place\u201d should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of \u05d1 (bet; \u05d1\u05bc\u05b7\u05de\u05bc\u05b8\u05e7\u05d5\u05b9\u05dd, bammaqom), \u201cin the place.\u201d
tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 16:1."}, {"pk": 2830089, "translation": "NET", "book": 5, "chapter": 16, "verse": 7, "text": "You must cook and eat it in the place the LORD your God chooses; you may return the next morning to your tents.", "comment": "tn The rules that governed the Passover meal are found in Exod 12:1\u201351, and Deut 16:1\u20138. The word translated \u201ccook\u201d (\u05d1\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc, bashal) here is translated \u201cboil\u201d in other places (e.g. Exod 23:19, 1 Sam 2:13\u201315). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people \u201ccooked (\u05d1\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc, bashal) the Passover sacrifices over the open fire.\u201d The use of \u05d1\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc (bashal) with \u201cfire\u201d (\u05d0\u05b5\u05e9\u05c1, \u2019esh) suggests that the word could be used to speak of boiling or roasting."}, {"pk": 2830090, "translation": "NET", "book": 5, "chapter": 16, "verse": 8, "text": "You must eat bread made without yeast for six days. The seventh day you are to hold an assembly for the LORD your God; you must not do any work on that day.", "comment": "tn The words \u201con that day\u201d are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT)."}, {"pk": 2830091, "translation": "NET", "book": 5, "chapter": 16, "verse": 9, "text": "You must count seven weeks; you must begin to count them from the time you begin to harvest the standing grain.", "comment": "tn Heb \u201cthe seven weeks.\u201d The translation uses a pronoun to avoid redundancy in English."}, {"pk": 2830092, "translation": "NET", "book": 5, "chapter": 16, "verse": 10, "text": "Then you are to celebrate the Festival of Weeks before the LORD your God with the voluntary offering that you will bring, in proportion to how he has blessed you.", "comment": "tn The Hebrew phrase \u05d7\u05b7\u05d2 \u05e9\u05c1\u05b8\u05d1\u05bb\u05e2\u05d5\u05b9\u05ea (khag shavu\u2019ot) is otherwise known in the OT (Exod 23:16) as \u05e7\u05b8\u05e6\u05b4\u05d9\u05e8 (qatsir, \u201charvest\u201d) and in the NT as \u03c0\u03b5\u03bd\u03c4\u03b7\u03c7\u03bf\u03c3\u03c4\u1f75 (penthcosth, \u201cPentecost\u201d).
tn Heb \u201cthe sufficiency of the offering of your hand.\u201d
tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 16:1."}, {"pk": 2830093, "translation": "NET", "book": 5, "chapter": 16, "verse": 11, "text": "You shall rejoice before him \u2014 you, your son, your daughter, your male and female slaves, the Levites in your villages, the resident foreigners, the orphans, and the widows among you \u2014 in the place where the LORD chooses to locate his name.", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 16:1.
tn Heb \u201cgates.\u201d"}, {"pk": 2830094, "translation": "NET", "book": 5, "chapter": 16, "verse": 12, "text": "Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes."}, {"pk": 2830095, "translation": "NET", "book": 5, "chapter": 16, "verse": 13, "text": "You must celebrate the Festival of Temporary Shelters for seven days, at the time of the grain and grape harvest.", "comment": "tn The Hebrew phrase \u05d7\u05b7\u05d2 \u05d4\u05b7\u05e1\u05bc\u05bb\u05db\u05bc\u05b9\u05ea (khag hassukot, \u201cfestival of huts\u201d or \u201cfestival of shelters\u201d) is traditionally known as the Feast of Tabernacles. The rendering \u201cbooths\u201d (cf. NAB, NASB, NRSV) is now preferable to the traditional \u201ctabernacles\u201d (KJV, ASV, NIV) in light of the meaning of the term \u05e1\u05bb\u05db\u05bc\u05b8\u05d4 (sukkah, \u201chut; booth\u201d), but \u201cbooths\u201d are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term \u201cshelters\u201d (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like \u201ctemporary shelters\u201d is more appropriate.
tn Heb \u201cwhen you gather in your threshing-floor and winepress.\u201d"}, {"pk": 2830096, "translation": "NET", "book": 5, "chapter": 16, "verse": 14, "text": "You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages.", "comment": "tn Heb \u201cin your gates.\u201d"}, {"pk": 2830097, "translation": "NET", "book": 5, "chapter": 16, "verse": 15, "text": "You are to celebrate the festival seven days before the LORD your God in the place he chooses, for he will bless you in all your productivity and in whatever you do; so you will indeed rejoice!", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 16:1.
tn Heb \u201cin all the work of your hands\u201d (so NASB, NIV); NAB, NRSV \u201cin all your undertakings.\u201d
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 16:1."}, {"pk": 2830098, "translation": "NET", "book": 5, "chapter": 16, "verse": 16, "text": "Three times a year all your males must appear before the LORD your God in the place he chooses for the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Temporary Shelters; and they must not appear before him empty-handed.", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 16:1."}, {"pk": 2830099, "translation": "NET", "book": 5, "chapter": 16, "verse": 17, "text": "Every one of you must give as you are able, according to the blessing of the LORD your God that he has given you.", "comment": "tn Heb \u201ca man must give according to the gift of his hand.\u201d This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third."}, {"pk": 2830100, "translation": "NET", "book": 5, "chapter": 16, "verse": 18, "text": "You must appoint judges and civil servants for each tribe in all your villages that the LORD your God is giving you, and they must judge the people fairly.", "comment": "tn The Hebrew term \u05d5\u05b0\u05e9\u05c1\u05b9\u05d8\u05b0\u05e8\u05b4\u05d9\u05dd (v\u00ffshoterim), usually translated \u201cofficers\u201d (KJV, NCV) or \u201cofficials\u201d (NAB, NIV, NRSV, NLT), derives from the verb \u05e9\u05c1\u05b9\u05d8\u05b5\u05e8 (shoter, \u201cto write\u201d). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to \u201cjudges,\u201d thus resulting in the phrase, \u201cjudges, that is, civil officers,\u201d etc. Whoever the \u05e9\u05c1\u05b9\u05d8\u05b0\u05e8\u05b4\u05d9\u05dd are, their task here consists of rendering judgments and administering justice.
tn Heb \u201cwith judgment of righteousness\u201d; ASV, NASB \u201cwith righteous judgment.\u201d
tn Heb \u201cgates.\u201d"}, {"pk": 2830101, "translation": "NET", "book": 5, "chapter": 16, "verse": 19, "text": "You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort the words of the righteous.", "comment": "tn Or \u201cinnocent\u201d; NRSV \u201cthose who are in the right\u201d; NLT \u201cthe godly.\u201d
tn Heb \u201ctwist, overturn\u201d; NRSV \u201csubverts the cause.\u201d"}, {"pk": 2830102, "translation": "NET", "book": 5, "chapter": 16, "verse": 20, "text": "You must pursue justice alone so that you may live and inherit the land the LORD your God is giving you.", "comment": "tn Heb \u201cjustice, justice.\u201d The repetition is emphatic; one might translate as \u201cpure justice\u201d or \u201cunadulterated justice\u201d (cf. NLT \u201ctrue justice\u201d)."}, {"pk": 2830103, "translation": "NET", "book": 5, "chapter": 16, "verse": 21, "text": "You must not plant any kind of tree as a sacred Asherah pole near the altar of the LORD your God which you build for yourself.", "comment": "tn Heb \u201can Asherah, any tree.\u201dsn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5."}, {"pk": 2830104, "translation": "NET", "book": 5, "chapter": 16, "verse": 22, "text": "You must not erect a sacred pillar, a thing the LORD your God detests.", "comment": "sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is \u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b9\u05ea, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5."}, {"pk": 2830105, "translation": "NET", "book": 5, "chapter": 17, "verse": 1, "text": "You must not sacrifice to him a bull or sheep that has a blemish or any other defect, because that is considered offensive to the LORD your God.", "comment": "tn The Hebrew word \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4 (to\u2019evah, \u201can abomination\u201d; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word \u201cabhorrent\u201d in Deut 7:25.
tn Heb \u201cto the Lord your God.\u201d See note on \u201che\u201d in 16:1."}, {"pk": 2830106, "translation": "NET", "book": 5, "chapter": 17, "verse": 2, "text": "Suppose a man or woman is discovered among you \u2014 in one of your villages that the LORD your God is giving you \u2014 who sins before the Lord your God and breaks his covenant", "comment": "tn Heb \u201cgates.\u201d
tn Heb \u201cdoes the evil in the eyes of the Lord your God.\u201d"}, {"pk": 2830107, "translation": "NET", "book": 5, "chapter": 17, "verse": 3, "text": "by serving other gods and worshiping them \u2014 the sun, moon, or any other heavenly bodies which I have not permitted you to worship.", "comment": "tc The MT reads \u201cand to the sun,\u201d thus including the sun, the moon, and other heavenly spheres among the gods. However, Theodotion and Lucian read \u201cor to the sun,\u201d suggesting perhaps that the sun and the other heavenly bodies are not in the category of actual deities.
tn Heb \u201cwhich I have not commanded you.\u201d The words \u201cto worship\u201d are supplied in the translation for clarification."}, {"pk": 2830108, "translation": "NET", "book": 5, "chapter": 17, "verse": 4, "text": "When it is reported to you and you hear about it, you must investigate carefully. If it is indeed true that such a disgraceful thing is being done in Israel,", "comment": "tn Heb \u201can abomination\u201d (\u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4); see note on the word \u201coffensive\u201d in v. 1."}, {"pk": 2830109, "translation": "NET", "book": 5, "chapter": 17, "verse": 5, "text": "you must bring to your city gates that man or woman who has done this wicked thing \u2014 that very man or woman \u2014 and you must stone that person to death.", "comment": "tn Heb \u201cstone them with stones so that they die\u201d (KJV similar); NCV \u201cthrow stones at that person until he dies.\u201d
tn Heb \u201cgates.\u201d"}, {"pk": 2830110, "translation": "NET", "book": 5, "chapter": 17, "verse": 6, "text": "At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness."}, {"pk": 2830111, "translation": "NET", "book": 5, "chapter": 17, "verse": 7, "text": "The witnesses must be first to begin the execution, and then all the people are to join in afterward. In this way you will purge evil from among you.", "comment": "tn Heb \u201cthe hand of the witnesses.\u201d This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).
tn Heb \u201cthe hand of all the people.\u201d"}, {"pk": 2830112, "translation": "NET", "book": 5, "chapter": 17, "verse": 8, "text": "If a matter is too difficult for you to judge \u2014 bloodshed, legal claim, or assault \u2014 matters of controversy in your villages \u2014 you must leave there and go up to the place the LORD your God chooses.", "comment": "tn Heb \u201cbetween claim and claim.\u201d
tn Heb \u201cbetween blow and blow.\u201d
tn Heb \u201cgates.\u201d
tc Several Greek recensions add \u201cto place his name there,\u201d thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.
tn Heb \u201cbetween blood and blood.\u201d"}, {"pk": 2830113, "translation": "NET", "book": 5, "chapter": 17, "verse": 9, "text": "You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict."}, {"pk": 2830114, "translation": "NET", "book": 5, "chapter": 17, "verse": 10, "text": "You must then do as they have determined at that place the LORD chooses. Be careful to do just as you are taught."}, {"pk": 2830115, "translation": "NET", "book": 5, "chapter": 17, "verse": 11, "text": "You must do what you are instructed, and the verdict they pronounce to you, without fail. Do not deviate right or left from what they tell you."}, {"pk": 2830116, "translation": "NET", "book": 5, "chapter": 17, "verse": 12, "text": "The person who pays no attention to the priest currently serving the LORD your God there, or to the verdict \u2014 that person must die, so that you may purge evil from Israel.", "comment": "tn Heb \u201cwho acts presumptuously not to listen\u201d (cf. NASB)."}, {"pk": 2830117, "translation": "NET", "book": 5, "chapter": 17, "verse": 13, "text": "Then all the people will hear and be afraid, and not be so presumptuous again."}, {"pk": 2830118, "translation": "NET", "book": 5, "chapter": 17, "verse": 14, "text": "When you come to the land the LORD your God is giving you and take it over and live in it and then say, \u201cI will select a king like all the nations surrounding me,\u201d"}, {"pk": 2830119, "translation": "NET", "book": 5, "chapter": 17, "verse": 15, "text": "you must select without fail a king whom the LORD your God chooses. From among your fellow citizens you must appoint a king \u2014 you may not designate a foreigner who is not one of your fellow Israelites.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words \u201cwithout fail.\u201d
tn Heb \u201cyour brothers,\u201d but not referring to siblings (cf. NIV \u201cyour brother Israelites\u201d; NLT \u201ca fellow Israelite\u201d). The same phrase also occurs in v. 20.
tn Heb \u201cyour brothers.\u201d See the preceding note on \u201cfellow citizens.\u201d"}, {"pk": 2830120, "translation": "NET", "book": 5, "chapter": 17, "verse": 16, "text": "Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, for the LORD has said you must never again return that way.", "comment": "tn Heb \u201cin order to multiply horses.\u201d The translation uses \u201cdo so\u201d in place of \u201cmultiply horses\u201d to avoid redundancy (cf. NAB, NIV)."}, {"pk": 2830121, "translation": "NET", "book": 5, "chapter": 17, "verse": 17, "text": "Furthermore, he must not marry many wives lest his affections turn aside, and he must not accumulate much silver and gold.", "comment": "tn Heb \u201cmust not multiply\u201d (cf. KJV, NASB); NLT \u201cmust not take many.\u201d"}, {"pk": 2830122, "translation": "NET", "book": 5, "chapter": 17, "verse": 18, "text": "When he sits on his royal throne he must make a copy of this law on a scroll given to him by the Levitical priests.", "comment": "tn The Hebrew term \u05e1\u05b5\u05e4\u05b6\u05e8 (sefer) means a \u201cwriting\u201d or \u201cdocument\u201d and could be translated \u201cbook\u201d (so KJV, ASV, TEV). However, since \u201cbook\u201d carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term \u201cscroll\u201d here and elsewhere.
tn Or \u201cinstruction.\u201d The LXX reads here \u03c4\u1f78 \u03b4\u03b5\u03c5\u03c4\u03b5\u03c1\u03bf\u03bd\u03cc\u03bc\u03b9\u03bf\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf (to deuteronomion touto, \u201cthis second law\u201d). From this Greek phrase the present name of the book, \u201cDeuteronomy\u201d or \u201csecond law\u201d (i.e., the second giving of the law), is derived. However, the MT\u2019s expression \u05de\u05b4\u05e9\u05c1\u05b0\u05e0\u05b6\u05d4 \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 \u05d4\u05b7\u05d6\u05bc\u05b9\u05d0\u05ea (mishneh hattorah hazzo\u2019t) is better rendered \u201ccopy of this law.\u201d Here the term \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch."}, {"pk": 2830123, "translation": "NET", "book": 5, "chapter": 17, "verse": 19, "text": "It must be with him constantly and he must read it as long as he lives, so that he may learn to revere the LORD his God and observe all the words of this law and these statutes and carry them out."}, {"pk": 2830124, "translation": "NET", "book": 5, "chapter": 17, "verse": 20, "text": "Then he will not exalt himself above his fellow citizens or turn from the commandments to the right or left, and he and his descendants will enjoy many years ruling over his kingdom in Israel.", "comment": "tc Heb \u201cupon his kingship.\u201d Smr supplies \u05db\u05bc\u05b4\u05e1\u05b5\u05d0 (kise\u2019, \u201cthrone\u201d) so as to read \u201cupon the throne of his kingship.\u201d This overliteralizes what is a clearly understood figure of speech."}, {"pk": 2830125, "translation": "NET", "book": 5, "chapter": 18, "verse": 1, "text": "The Levitical priests \u2014 indeed, the entire tribe of Levi \u2014 will have no allotment or inheritance with Israel; they may eat the burnt offerings of the LORD and of his inheritance.", "comment": "tn The MT places the terms \u201cpriests\u201d and \u201cLevites\u201d in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., \u201cLevitical priests.\u201d This is a way of asserting their legitimacy as true priests. The Syriac renders \u201cto the priest and to the Levite,\u201d making a distinction between the two, but one that is out of place here.
sn Of his inheritance. This is a figurative way of speaking of the produce of the land the Lord will give to his people. It is the Lord\u2019s inheritance, but the Levites are allowed to eat it since they themselves have no inheritance among the other tribes of Israel."}, {"pk": 2830126, "translation": "NET", "book": 5, "chapter": 18, "verse": 2, "text": "They will have no inheritance in the midst of their fellow Israelites; the LORD alone is their inheritance, just as he had told them.", "comment": "tn Heb \u201cbrothers,\u201d but not referring to actual siblings. Cf. NASB \u201ctheir countrymen\u201d; NRSV \u201cthe other members of the community.\u201d
tn Heb \u201che\u201d (and throughout the verse)."}, {"pk": 2830127, "translation": "NET", "book": 5, "chapter": 18, "verse": 3, "text": "This shall be the priests\u2019 fair allotment from the people who offer sacrifices, whether bull or sheep \u2014 they must give to the priest the shoulder, the jowls, and the stomach.", "comment": "tn Heb \u201cjudgment\u201d; KJV, NASB, NRSV \u201cthe priest\u2019s due.\u201d"}, {"pk": 2830128, "translation": "NET", "book": 5, "chapter": 18, "verse": 4, "text": "You must give them the best of your grain, new wine, and olive oil, as well as the best of your wool when you shear your flocks.", "comment": "tn Heb \u201cthe firstfruits of your\u2026\u201d (so NIV)."}, {"pk": 2830129, "translation": "NET", "book": 5, "chapter": 18, "verse": 5, "text": "For the LORD your God has chosen them and their sons from all your tribes to stand and serve in his name permanently.", "comment": "tc Smr and some Greek texts add \u201cbefore the Lord your God\u201d to bring the language into line with a formula found elsewhere (Deut 10:8; 2 Chr 29:11). This reading is not likely to be original, however.
tn Heb \u201cthe name of the Lord.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830130, "translation": "NET", "book": 5, "chapter": 18, "verse": 6, "text": "Suppose a Levite comes by his own free will from one of your villages, from any part of Israel where he is living, to the place the LORD chooses", "comment": "tn Or \u201csojourning.\u201d The verb used here refers to living temporarily in a place, not settling down.
tn Heb \u201caccording to all the desire of his soul.\u201d"}, {"pk": 2830131, "translation": "NET", "book": 5, "chapter": 18, "verse": 7, "text": "and serves in the name of the LORD his God like his fellow Levites who stand there before the LORD."}, {"pk": 2830132, "translation": "NET", "book": 5, "chapter": 18, "verse": 8, "text": "He must eat the same share they do, despite any profits he may gain from the sale of his family\u2019s inheritance.", "comment": "tn Presumably this would not refer to a land inheritance, since that was forbidden to the descendants of Levi (v. 1). More likely it referred to some family possessions (cf. NIV, NCV, NRSV, CEV) or other private property (cf. NLT \u201ca private source of income\u201d), or even support sent by relatives (cf. TEV \u201cwhatever his family sends him\u201d)."}, {"pk": 2830133, "translation": "NET", "book": 5, "chapter": 18, "verse": 9, "text": "When you enter the land the LORD your God is giving you, you must not learn the abhorrent practices of those nations."}, {"pk": 2830134, "translation": "NET", "book": 5, "chapter": 18, "verse": 10, "text": "There must never be found among you anyone who sacrifices his son or daughter in the fire, anyone who practices divination, an omen reader, a soothsayer, a sorcerer,", "comment": "tn Heb \u201cwho passes his son or his daughter through the fire.\u201d The expression \u201cpass\u2026through the fire\u201d is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.
tn Heb \u201ca diviner of divination\u201d (\u05e7\u05b9\u05e1\u05b5\u05dd \u05e7\u05b0\u05e1\u05b8\u05de\u05b4\u05d9\u05dd, qosem q\u00ffsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.
tn Heb \u201cone who causes to appear\u201d (\u05de\u05b0\u05e2\u05d5\u05b9\u05e0\u05b5\u05df, m\u00ff\u2019onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).
tn Heb \u201ca seeker of omens\u201d (\u05de\u05b0\u05e0\u05b7\u05d7\u05b5\u05e9\u05c1, m\u00ffnakhesh). This is a subset of divination, one illustrated by the use of a \u201cdivining cup\u201d in the story of Joseph (Gen 44:5).
tn Heb \u201ca doer of sorcery\u201d (\u05de\u05b0\u05db\u05b7\u05e9\u05c1\u05bc\u05b5\u05e3, mikhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26\u201331; 2 Kgs 17:15b\u201317; 21:1\u20137; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38."}, {"pk": 2830135, "translation": "NET", "book": 5, "chapter": 18, "verse": 11, "text": "one who casts spells, one who conjures up spirits, a practitioner of the occult, or a necromancer.", "comment": "tn Heb \u201ca knowing [or \u201cfamiliar\u201d] [spirit]\u201d (\u05d9\u05b4\u05d3\u05bc\u05b0\u05e2\u05b9\u05e0\u05b4\u05d9, yidd\u00ff\u2019oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).
tn Heb \u201ca seeker of the dead.\u201d This is much the same as \u201cone who conjures up spirits\u201d (cf. 1 Sam 28:6\u20137).
tn Heb \u201ca binder of binding\u201d (\u05d7\u05b9\u05d1\u05b5\u05e8 \u05d7\u05b8\u05d1\u05b6\u05e8, khover khaver). The connotation is that of immobilizing (\u201cbinding\u201d) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).
tn Heb \u201casker of a [dead] spirit\u201d (\u05e9\u05c1\u05b9\u05d0\u05b5\u05dc \u05d0\u05d5\u05b9\u05d1, sho\u2019el \u2019ov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4)."}, {"pk": 2830136, "translation": "NET", "book": 5, "chapter": 18, "verse": 12, "text": "Whoever does these things is abhorrent to the LORD and because of these detestable things the LORD your God is about to drive them out from before you.", "comment": "tn Heb \u201cthese abhorrent things.\u201d The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated \u201cdetestable\u201d here.
tn The translation understands the Hebrew participial form as having an imminent future sense here."}, {"pk": 2830137, "translation": "NET", "book": 5, "chapter": 18, "verse": 13, "text": "You must be blameless before the LORD your God."}, {"pk": 2830138, "translation": "NET", "book": 5, "chapter": 18, "verse": 14, "text": "Those nations that you are about to dispossess listen to omen readers and diviners, but the LORD your God has not given you permission to do such things."}, {"pk": 2830139, "translation": "NET", "book": 5, "chapter": 18, "verse": 15, "text": "The LORD your God will raise up for you a prophet like me from among you \u2014 from your fellow Israelites; you must listen to him.", "comment": "tc The MT expands here on the usual formula by adding \u201cfrom among you\u201d (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.tn \u201cfrom your brothers,\u201d but not referring to actual siblings. Cf. NAB \u201cfrom among your own kinsmen\u201d; NASB \u201cfrom your countrymen\u201d; NRSV \u201cfrom among your own people.\u201d A similar phrase occurs in v. 17."}, {"pk": 2830140, "translation": "NET", "book": 5, "chapter": 18, "verse": 16, "text": "This accords with what happened at Horeb in the day of the assembly. You asked the LORD your God: \u201cPlease do not make us hear the voice of the LORD our God any more or see this great fire any more lest we die.\u201d", "comment": "tn The Hebrew text uses the collective singular in this verse: \u201cmy God\u2026lest I die.\u201d"}, {"pk": 2830141, "translation": "NET", "book": 5, "chapter": 18, "verse": 17, "text": "The LORD then said to me, \u201cWhat they have said is good."}, {"pk": 2830142, "translation": "NET", "book": 5, "chapter": 18, "verse": 18, "text": "I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command."}, {"pk": 2830143, "translation": "NET", "book": 5, "chapter": 18, "verse": 19, "text": "I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name.", "comment": "tn Heb \u201cwill seek from him\u201d; NAB \u201cI myself will make him answer for it\u201d; NRSV \u201cwill hold accountable.\u201d
tn Heb \u201che\u201d; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity."}, {"pk": 2830144, "translation": "NET", "book": 5, "chapter": 18, "verse": 20, "text": "\u201cBut if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die.", "comment": "tn Or \u201ccommanded\u201d (so KJV, NAB, NIV, NRSV)."}, {"pk": 2830145, "translation": "NET", "book": 5, "chapter": 18, "verse": 21, "text": "Now if you say to yourselves, \u2018How can we tell that a message is not from the LORD?\u2019 \u2014", "comment": "tn Heb \u201cin your heart.\u201d
tn Heb \u201cknow the word which the Lord has not spoken.\u201d The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one."}, {"pk": 2830146, "translation": "NET", "book": 5, "chapter": 18, "verse": 22, "text": "whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear him.\u201d", "comment": "tn Heb \u201cthe Lord\u2019s.\u201d See note on the word \u201chis\u201d in v. 5.
tn Heb \u201cthe Lord has.\u201d See note on the word \u201chis\u201d in v. 5.
tn Heb \u201cthe word,\u201d but a predictive word is in view here. Cf. NAB \u201chis oracle.\u201d
tn Heb \u201cdoes not happen or come to pass.\u201d
tn Heb \u201cthat is the word which the Lord has not spoken.\u201d"}, {"pk": 2830147, "translation": "NET", "book": 5, "chapter": 19, "verse": 1, "text": "When the LORD your God destroys the nations whose land he is about to give you and you dispossess them and settle in their cities and houses,", "comment": "tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830148, "translation": "NET", "book": 5, "chapter": 19, "verse": 2, "text": "you must set apart for yourselves three cities in the middle of your land that the LORD your God is giving you as a possession.", "comment": "sn These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7\u20139)."}, {"pk": 2830149, "translation": "NET", "book": 5, "chapter": 19, "verse": 3, "text": "You shall build a roadway and divide into thirds the whole extent of your land that the LORD your God is providing as your inheritance; anyone who kills another person should flee to the closest of these cities.", "comment": "tn Heb \u201cborder.\u201d"}, {"pk": 2830150, "translation": "NET", "book": 5, "chapter": 19, "verse": 4, "text": "Now this is the law pertaining to one who flees there in order to live, if he has accidentally killed another without hating him at the time of the accident.", "comment": "tn Heb \u201cyesterday and a third (day)\u201d (likewise in v. 6). The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing. Cf. NAB \u201chad previously borne no malice\u201d; NRSV \u201chad not been at enmity before.\u201d
tn Heb \u201cwho strikes his neighbor without knowledge.\u201d
tn Heb \u201cand this is the word pertaining to the one who kills who flees there and lives.\u201d"}, {"pk": 2830151, "translation": "NET", "book": 5, "chapter": 19, "verse": 5, "text": "Suppose he goes with someone else to the forest to cut wood and when he raises the ax to cut the tree, the ax head flies loose from the handle and strikes his fellow worker so hard that he dies. The person responsible may then flee to one of these cities to save himself.", "comment": "tn Heb \u201cthe iron slips off.\u201d
tn Heb \u201cand live.\u201d
tn Heb \u201che\u201d; the referent (the person responsible for his friend\u2019s death) has been specified in the translation for clarity.
tn Heb \u201chis neighbor.\u201d
tn Heb \u201cfinds.\u201d
tn Heb \u201chis neighbor\u201d (so NAB, NIV); NASB \u201chis friend.\u201d
tn Heb \u201cand he raises his hand with the iron.\u201d"}, {"pk": 2830152, "translation": "NET", "book": 5, "chapter": 19, "verse": 6, "text": "Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, and kill him, though this is not a capital case since he did not hate him at the time of the accident.", "comment": "tn Heb \u201csmite with respect to life,\u201d that is, fatally.
tn Heb \u201cand overtake him, for the road is long.\u201d
tn Heb \u201cno judgment of death.\u201d"}, {"pk": 2830153, "translation": "NET", "book": 5, "chapter": 19, "verse": 7, "text": "Therefore, I am commanding you to set apart for yourselves three cities."}, {"pk": 2830154, "translation": "NET", "book": 5, "chapter": 19, "verse": 8, "text": "If the LORD your God enlarges your borders as he promised your ancestors and gives you all the land he pledged to them,", "comment": "tn Heb \u201che said to give to your ancestors.\u201d The pronoun has been used in the translation instead for stylistic reasons.
tn Heb \u201cfathers.\u201d"}, {"pk": 2830155, "translation": "NET", "book": 5, "chapter": 19, "verse": 9, "text": "and then you are careful to observe all these commandments I am giving you today (namely, to love the LORD your God and to always walk in his ways), then you must add three more cities to these three.", "comment": "sn You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (NICOT), 267.
tn Heb \u201ccommanding\u201d; NAB \u201cwhich I enjoin on you today.\u201d
tn Heb \u201call this commandment.\u201d This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4\u20135)."}, {"pk": 2830156, "translation": "NET", "book": 5, "chapter": 19, "verse": 10, "text": "You must not shed innocent blood in your land that the LORD your God is giving you as an inheritance, for that would make you guilty.", "comment": "tn Heb \u201cinnocent blood must not be shed.\u201d The Hebrew phrase \u05d3\u05bc\u05b8\u05dd \u05e0\u05b8\u05e7\u05b4\u05d9 (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v \u05d3\u05bc\u05b8\u05dd 4.b).
tn Heb \u201cand blood will be upon you\u201d (cf. KJV, ASV); NRSV \u201cthereby bringing bloodguilt upon you.\u201d"}, {"pk": 2830157, "translation": "NET", "book": 5, "chapter": 19, "verse": 11, "text": "However, suppose a person hates someone else and stalks him, attacks him, kills him, and then flees to one of these cities.", "comment": "tn Heb \u201chis neighbor.\u201d
tn Heb \u201crises against him and strikes him fatally.\u201d"}, {"pk": 2830158, "translation": "NET", "book": 5, "chapter": 19, "verse": 12, "text": "The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger to die.", "comment": "tn The \u05d2\u05b9\u05d0\u05b5\u05dc \u05d4\u05b7\u05d3\u05bc\u05b8\u05dd (go\u2019el haddam, \u201cavenger of blood\u201d) would ordinarily be a member of the victim\u2019s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16\u201328). See R. Hubbard, NIDOTTE 1:789-94."}, {"pk": 2830159, "translation": "NET", "book": 5, "chapter": 19, "verse": 13, "text": "You must not pity him, but purge out the blood of the innocent from Israel, so that it may go well with you.", "comment": "sn Purge out the blood of the innocent. Because of the corporate nature of Israel\u2019s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33)."}, {"pk": 2830160, "translation": "NET", "book": 5, "chapter": 19, "verse": 14, "text": "You must not encroach on your neighbor\u2019s property, which will have been defined in the inheritance you will obtain in the land the LORD your God is giving you.", "comment": "tn Heb \u201cborder.\u201d Cf. NRSV \u201cYou must not move your neighbor\u2019s boundary marker.\u201d
tn Heb \u201cwhich they set off from the beginning.\u201d
tn The Hebrew text includes \u201cto possess it.\u201d This phrase has been left untranslated to avoid redundancy."}, {"pk": 2830161, "translation": "NET", "book": 5, "chapter": 19, "verse": 15, "text": "A single witness may not testify against another person for any trespass or sin that he commits. A matter may be legally established only on the testimony of two or three witnesses.", "comment": "tn Heb \u201cmay stand.\u201d
tn Heb \u201crise up\u201d (likewise in v. 16)."}, {"pk": 2830162, "translation": "NET", "book": 5, "chapter": 19, "verse": 16, "text": "If a false witness testifies against another person and accuses him of a crime,", "comment": "tn Heb \u201cviolent\u201d (\u05d7\u05b8\u05de\u05b8\u05e1, khamas). This is a witness whose motivation from the beginning is to do harm to the accused and who, therefore, resorts to calumny and deceit. See I. Swart and C. VanDam, NIDOTTE 2:177-80.
tn Or \u201crebellion.\u201d Rebellion against God\u2019s law is in view (cf. NAB \u201cof a defection from the law\u201d)."}, {"pk": 2830163, "translation": "NET", "book": 5, "chapter": 19, "verse": 17, "text": "then both parties to the controversy must stand before the LORD, that is, before the priests and judges who will be in office in those days.", "comment": "tn The appositional construction (\u201cbefore the Lord, that is, before the priests and judges\u201d) indicates that these human agents represented the Lord himself, that is, they stood in his place (cf. Deut 16:18\u201320; 17:8\u20139)."}, {"pk": 2830164, "translation": "NET", "book": 5, "chapter": 19, "verse": 18, "text": "The judges will thoroughly investigate the matter, and if the witness should prove to be false and to have given false testimony against the accused,", "comment": "tn Heb \u201chis brother\u201d (also in the following verse)."}, {"pk": 2830165, "translation": "NET", "book": 5, "chapter": 19, "verse": 19, "text": "you must do to him what he had intended to do to the accused. In this way you will purge evil from among you.", "comment": "tn Heb \u201cyou will burn out\u201d (\u05d1\u05bc\u05b4\u05e2\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8, bi\u2019arta). Like a cancer, unavenged sin would infect the whole community. It must, therefore, be excised by the purging out of its perpetrators who, presumably, remained unrepentant (cf. Deut 13:6; 17:7, 12; 21:21; 22:21\u201322, 24; 24:7)."}, {"pk": 2830166, "translation": "NET", "book": 5, "chapter": 19, "verse": 20, "text": "The rest of the people will hear and become afraid to keep doing such evil among you."}, {"pk": 2830167, "translation": "NET", "book": 5, "chapter": 19, "verse": 21, "text": "You must not show pity; the principle will be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot.", "comment": "sn This kind of justice is commonly called lex talionis or \u201cmeasure for measure\u201d (cf. Exod 21:23\u201325; Lev 24:19\u201320). It is likely that it is the principle that is important and not always a strict application. That is, the punishment should fit the crime and it may do so by the payment of fines or other suitable and equitable compensation (cf. Exod 22:21; Num 35:31). See T. S. Frymer-Kensky, \u201cTit for Tat: The Principle of Equal Retribution in Near Eastern and Biblical Law,\u201d BA 43 (1980): 230-34."}, {"pk": 2830168, "translation": "NET", "book": 5, "chapter": 20, "verse": 1, "text": "When you go to war against your enemies and see chariotry and troops who outnumber you, do not be afraid of them, for the LORD your God, who brought you up out of the land of Egypt, is with you.", "comment": "tn Heb \u201chorse and chariot.\u201d
tn Heb \u201cpeople.\u201d"}, {"pk": 2830169, "translation": "NET", "book": 5, "chapter": 20, "verse": 2, "text": "As you move forward for battle, the priest will approach and say to the soldiers,", "comment": "sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God\u2019s presence. The whole setting is clearly that of \u201choly war\u201d or \u201cYahweh war,\u201d in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14\u201318; 15:3\u201310; Deut 3:22; 7:18\u201324; 31:6, 8).
tn Heb \u201cand he will say to the people.\u201d Cf. NIV, NCV, CEV \u201cthe army\u201d; NRSV, NLT \u201cthe troops.\u201d"}, {"pk": 2830170, "translation": "NET", "book": 5, "chapter": 20, "verse": 3, "text": "\u201cListen, Israel! Today you are moving forward to do battle with your enemies. Do not be fainthearted. Do not fear and tremble or be terrified because of them,"}, {"pk": 2830171, "translation": "NET", "book": 5, "chapter": 20, "verse": 4, "text": "for the LORD your God goes with you to fight on your behalf against your enemies to give you victory.\u201d", "comment": "tn Or \u201cto save you\u201d (so KJV, NASB, NCV); or \u201cto deliver you.\u201d"}, {"pk": 2830172, "translation": "NET", "book": 5, "chapter": 20, "verse": 5, "text": "Moreover, the officers are to say to the troops, \u201cWho among you has built a new house and not dedicated it? He may go home, lest he die in battle and someone else dedicate it.", "comment": "tn Heb \u201canother man.\u201d
tn The Hebrew term \u05d7\u05b8\u05e0\u05b7\u05da\u05b0 (khanakh) occurs elsewhere only with respect to the dedication of Solomon\u2019s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (\u05d7\u05b8\u05e0\u05bb\u05db\u05bc\u05b8\u05d4, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).
tn Heb \u201cpeople\u201d (also in vv. 8, 9).
tn Heb \u201cWho [is] the man\u201d (also in vv. 6, 7, 8)."}, {"pk": 2830173, "translation": "NET", "book": 5, "chapter": 20, "verse": 6, "text": "Or who among you has planted a vineyard and not benefited from it? He may go home, lest he die in battle and someone else benefit from it."}, {"pk": 2830174, "translation": "NET", "book": 5, "chapter": 20, "verse": 7, "text": "Or who among you has become engaged to a woman but has not married her? He may go home, lest he die in battle and someone else marry her.\u201d", "comment": "tn Heb \u201cWho [is] the man.\u201d"}, {"pk": 2830175, "translation": "NET", "book": 5, "chapter": 20, "verse": 8, "text": "In addition, the officers are to say to the troops, \u201cWho among you is afraid and fainthearted? He may go home so that he will not make his fellow soldier\u2019s heart as fearful as his own.\u201d", "comment": "tn Heb \u201chis brother\u2019s.\u201d
tn Heb \u201cmelted.\u201d"}, {"pk": 2830176, "translation": "NET", "book": 5, "chapter": 20, "verse": 9, "text": "Then, when the officers have finished speaking, they must appoint unit commanders to lead the troops.", "comment": "tn Heb \u201cprinces of hosts.\u201d
tn The Hebrew text includes \u201cto the people,\u201d but this phrase has not been included in the translation for stylistic reasons."}, {"pk": 2830177, "translation": "NET", "book": 5, "chapter": 20, "verse": 10, "text": "When you approach a city to wage war against it, offer it terms of peace."}, {"pk": 2830178, "translation": "NET", "book": 5, "chapter": 20, "verse": 11, "text": "If it accepts your terms and submits to you, all the people found in it will become your slaves.", "comment": "tn Heb \u201cif it answers you peace.\u201d
tn Heb \u201cbecome as a vassal and will serve you.\u201d The Hebrew term translated slaves (\u05de\u05b7\u05e1, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3\u201327; cf. Josh 16:10; 17:13; Judg 1:28, 30\u201335; Isa 31:8; Lam 1:1)."}, {"pk": 2830179, "translation": "NET", "book": 5, "chapter": 20, "verse": 12, "text": "If it does not accept terms of peace but makes war with you, then you are to lay siege to it."}, {"pk": 2830180, "translation": "NET", "book": 5, "chapter": 20, "verse": 13, "text": "The LORD your God will deliver it over to you and you must kill every single male by the sword.", "comment": "tn Heb \u201cto your hands.\u201d"}, {"pk": 2830181, "translation": "NET", "book": 5, "chapter": 20, "verse": 14, "text": "However, the women, little children, cattle, and anything else in the city \u2014 all its plunder \u2014 you may take for yourselves as spoil. You may take from your enemies the plunder that the LORD your God has given you."}, {"pk": 2830182, "translation": "NET", "book": 5, "chapter": 20, "verse": 15, "text": "This is how you are to deal with all those cities located far from you, those that do not belong to these nearby nations."}, {"pk": 2830183, "translation": "NET", "book": 5, "chapter": 20, "verse": 16, "text": "As for the cities of these peoples that the LORD your God is going to give you as an inheritance, you must not allow a single living thing to survive.", "comment": "tn Heb \u201cany breath.\u201d
tn The antecedent of the relative pronoun is \u201ccities.\u201d"}, {"pk": 2830184, "translation": "NET", "book": 5, "chapter": 20, "verse": 17, "text": "Instead you must utterly annihilate them \u2014 the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites \u2014 just as the LORD your God has commanded you,", "comment": "sn Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).
tc The LXX adds \u201cGirgashites\u201d here at the end of the list in order to list the full (and usual) complement of seven (see note on \u201cseven\u201d in Deut 7:1).sn Jebusite. These people inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with \u201cutterly.\u201d Cf. CEV \u201ccompletely wipe out.\u201dsn The Hebrew verb refers to placing persons or things so evil and/or impure as to be irredeemable under God\u2019s judgment, usually to the extent of their complete destruction. See also the note on the phrase \u201cthe divine judgment\u201d in Deut 2:34.
sn Hivite. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on \u201cHorites\u201d in Deut 2:12).
sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).
sn Canaanite. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.
sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts."}, {"pk": 2830185, "translation": "NET", "book": 5, "chapter": 20, "verse": 18, "text": "so that they cannot teach you all the abhorrent ways they worship their gods, causing you to sin against the LORD your God.", "comment": "tn Heb \u201cto do according to all their abominations which they do for their gods.\u201d"}, {"pk": 2830186, "translation": "NET", "book": 5, "chapter": 20, "verse": 19, "text": "If you besiege a city for a long time while attempting to capture it, you must not chop down its trees, for you may eat fruit from them and should not cut them down. A tree in the field is not human that you should besiege it!", "comment": "tn Heb \u201cyou may eat from them.\u201d The direct object is not expressed; the word \u201cfruit\u201d is supplied in the translation for clarity.
tn Heb \u201cto fight against it to capture it.\u201d
tn Heb \u201cyou must not destroy its trees by chopping them with an iron\u201d (i.e., an ax).
tn Heb \u201cto go before you in siege.\u201d"}, {"pk": 2830187, "translation": "NET", "book": 5, "chapter": 20, "verse": 20, "text": "However, you may chop down any tree you know is not suitable for food, and you may use it to build siege works against the city that is making war with you until that city falls.", "comment": "tn Heb \u201chowever, a tree which you know is not a tree for food you may destroy and cut down.\u201d
tn Heb \u201c[an] enclosure.\u201d The term \u05de\u05b8\u05e6\u05d5\u05b9\u05e8 (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238."}, {"pk": 2830188, "translation": "NET", "book": 5, "chapter": 21, "verse": 1, "text": "If a homicide victim should be found lying in a field in the land the LORD your God is giving you, and no one knows who killed him,", "comment": "tn The Hebrew text includes \u201cto possess it,\u201d but this has not been included in the translation for stylistic reasons.
tn Heb \u201cslain [one].\u201d The term \u05d7\u05b8\u05dc\u05b8\u05dc (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17\u201318).
tn Heb \u201cstruck,\u201d but in context a fatal blow is meant; cf. NLT \u201cwho committed the murder.\u201d"}, {"pk": 2830189, "translation": "NET", "book": 5, "chapter": 21, "verse": 2, "text": "your elders and judges must go out and measure how far it is to the cities in the vicinity of the corpse.", "comment": "tn Heb \u201csurrounding the slain [one].\u201d"}, {"pk": 2830190, "translation": "NET", "book": 5, "chapter": 21, "verse": 3, "text": "Then the elders of the city nearest to the corpse must take from the herd a heifer that has not been worked \u2014 that has never pulled with the yoke \u2014", "comment": "tn Heb \u201cslain [one].\u201d"}, {"pk": 2830191, "translation": "NET", "book": 5, "chapter": 21, "verse": 4, "text": "and bring the heifer down to a wadi with flowing water, to a valley that is neither plowed nor sown. There at the wadi they are to break the heifer\u2019s neck.", "comment": "sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity \u2013 of freedom from human contamination.
tn The combination \u201ca wadi with flowing water\u201d is necessary because a wadi (\u05e0\u05b7\u05d7\u05b7\u05dc, nakhal) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water."}, {"pk": 2830192, "translation": "NET", "book": 5, "chapter": 21, "verse": 5, "text": "Then the Levitical priests will approach (for the LORD your God has chosen them to serve him and to pronounce blessings in his name, and to decide every judicial verdict )", "comment": "tn Heb \u201cthe priests, the sons of Levi.\u201d
tn Heb \u201cevery controversy and every blow.\u201d
tn Heb \u201cby their mouth.\u201d
tn Heb \u201cin the name of the Lord.\u201d See note on Deut 10:8. The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830193, "translation": "NET", "book": 5, "chapter": 21, "verse": 6, "text": "and all the elders of that city nearest the corpse must wash their hands over the heifer whose neck was broken in the valley.", "comment": "tn Heb \u201cslain [one].\u201d
tn Heb \u201cwadi,\u201d a seasonal watercourse through a valley."}, {"pk": 2830194, "translation": "NET", "book": 5, "chapter": 21, "verse": 7, "text": "Then they must proclaim, \u201cOur hands have not spilled this blood, nor have we witnessed the crime.", "comment": "tn Heb \u201cseen\u201d; the implied object (the crime committed) has been specified in the translation for clarity.
tn Heb \u201cour eyes.\u201d This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person)."}, {"pk": 2830195, "translation": "NET", "book": 5, "chapter": 21, "verse": 8, "text": "Do not blame your people Israel whom you redeemed, O LORD, and do not hold them accountable for the bloodshed of an innocent person.\u201d Then atonement will be made for the bloodshed.", "comment": "tn Heb \u201cand do not place innocent blood in the midst of your people Israel.\u201d
tn Heb \u201cAtone for.\u201d"}, {"pk": 2830196, "translation": "NET", "book": 5, "chapter": 21, "verse": 9, "text": "In this manner you will purge out the guilt of innocent blood from among you, for you must do what is right before the LORD.", "comment": "tn Heb \u201cin the eyes of\u201d (so ASV, NASB, NIV)."}, {"pk": 2830197, "translation": "NET", "book": 5, "chapter": 21, "verse": 10, "text": "When you go out to do battle with your enemies and the LORD your God allows you to prevail and you take prisoners,", "comment": "tn Heb \u201cgives him into your hands.\u201d"}, {"pk": 2830198, "translation": "NET", "book": 5, "chapter": 21, "verse": 11, "text": "if you should see among them an attractive woman whom you wish to take as a wife,", "comment": "tn Heb \u201cthe prisoners.\u201d The pronoun has been used in the translation for stylistic reasons, to avoid redundancy."}, {"pk": 2830199, "translation": "NET", "book": 5, "chapter": 21, "verse": 12, "text": "you may bring her back to your house. She must shave her head, trim her nails,", "comment": "sn This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among the people of the Lord. The same is true for the two following requirements."}, {"pk": 2830200, "translation": "NET", "book": 5, "chapter": 21, "verse": 13, "text": "discard the clothing she was wearing when captured, and stay in your house, lamenting for her father and mother for a full month. After that you may have sexual relations with her and become her husband and she your wife.", "comment": "tn Heb \u201cshe is to\u2026remove the clothing of her captivity\u201d (cf. NASB); NRSV \u201cdiscard her captive\u2019s garb.\u201d
tn Heb \u201csit\u201d; KJV, NASB, NRSV \u201cremain.\u201d
tn Heb \u201cgo unto,\u201d a common Hebrew euphemism for sexual relations."}, {"pk": 2830201, "translation": "NET", "book": 5, "chapter": 21, "verse": 14, "text": "If you are not pleased with her, then you must let her go where she pleases. You cannot in any case sell her; you must not take advantage of her, since you have already humiliated her.", "comment": "sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would \u201close face\u201d in addition to the already humiliating event of having become a wife by force (21:11\u201313). Furthermore, the Hebrew verb translated \u201chumiliated\u201d here (\u05e2\u05b8\u05e0\u05b8\u05d4, \u2019anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).
sn Heb \u201csend her off.\u201d The Hebrew term \u05e9\u05c1\u05b4\u05dc\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b8\u05d4 (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1\u20134), and then divorce ensues, the husband could in no way gain profit from it.
tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words \u201cin any case.\u201d
tn The Hebrew text includes \u201cfor money.\u201d This phrase has not been included in the translation for stylistic reasons.
tn Or perhaps \u201cmust not enslave her\u201d (cf. ASV, NAB, NIV, NRSV, NLT); Heb \u201c[must not] be tyrannical over.\u201d"}, {"pk": 2830202, "translation": "NET", "book": 5, "chapter": 21, "verse": 15, "text": "Suppose a man has two wives, one whom he loves more than the other, and they both bear him sons, with the firstborn being the child of the less loved wife.", "comment": "tn Heb \u201cone whom he loves and one whom he hates.\u201d For the idea of \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 (sane\u2019, \u201chate\u201d) meaning to be rejected or loved less (cf. NRSV \u201cdisliked\u201d), see Gen 29:31, 33; Mal 1:2\u20133. Cf. A. Konkel, NIDOTTE 3:1256-60.
tn Heb \u201cboth the one whom he loves and the one whom he hates.\u201d On the meaning of the phrase \u201cone whom he loves and one whom he hates\u201d see the note on the word \u201cother\u201d earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy."}, {"pk": 2830203, "translation": "NET", "book": 5, "chapter": 21, "verse": 16, "text": "In the day he divides his inheritance he must not appoint as firstborn the son of the favorite wife in place of the other wife\u2019s son who is actually the firstborn.", "comment": "tn Heb \u201cwhen he causes his sons to inherit what is his.\u201d
tn Heb \u201cthe hated.\u201d"}, {"pk": 2830204, "translation": "NET", "book": 5, "chapter": 21, "verse": 17, "text": "Rather, he must acknowledge the son of the less loved wife as firstborn and give him the double portion of all he has, for that son is the beginning of his father\u2019s procreative power \u2014 to him should go the right of the firstborn.", "comment": "tn Heb \u201cmeasure of two.\u201d The Hebrew expression \u05e4\u05bc\u05b4\u05d9 \u05e9\u05c1\u05b0\u05e0\u05b7\u05d9\u05b4\u05dd (piy sh\u00ffnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac\u2019s blessing of Jacob (Gen 25:31\u201334) and Jacob\u2019s blessing of Ephraim (Gen 48:8\u201322).
tn See note on the word \u201cother\u201d in v. 15.
tn Heb \u201chis generative power\u201d (\u05d0\u05d5\u05b9\u05df, \u2019on; cf. HALOT 22 s.v.). Cf. NAB \u201cthe first fruits of his manhood\u201d; NRSV \u201cthe first issue of his virility.\u201d"}, {"pk": 2830205, "translation": "NET", "book": 5, "chapter": 21, "verse": 18, "text": "If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail,", "comment": "tn Heb \u201cand he does not listen to them.\u201d"}, {"pk": 2830206, "translation": "NET", "book": 5, "chapter": 21, "verse": 19, "text": "his father and mother must seize him and bring him to the elders at the gate of his city."}, {"pk": 2830207, "translation": "NET", "book": 5, "chapter": 21, "verse": 20, "text": "They must declare to the elders of his city, \u201cOur son is stubborn and rebellious and pays no attention to what we say \u2014 he is a glutton and drunkard.\u201d", "comment": "tc The LXX and Smr read \u201cto the men,\u201d probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7\u20138) the reading of the MT is likely original and correct here."}, {"pk": 2830208, "translation": "NET", "book": 5, "chapter": 21, "verse": 21, "text": "Then all the men of his city must stone him to death. In this way you will purge out wickedness from among you, and all Israel will hear about it and be afraid.", "comment": "tc Some LXX traditions read \u05d4\u05b7\u05e0\u05bc\u05b4\u05e9\u05c1\u05b0\u05d0\u05b8\u05e8\u05b4\u05d9\u05dd (hannish\u2019arim, \u201cthose who remain\u201d) for the MT\u2019s \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc (yisra\u2019el, \u201cIsrael\u201d), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.
tn The Hebrew term \u05d1\u05bc\u05b4\u05e2\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8\u05d4 (bi\u2019artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God\u2019s anger which consumes like fire (thus \u05d1\u05b8\u05e2\u05b7\u05e8, ba\u2019ar, \u201cto burn\u201d). See H. Ringgren, TDOT 2:203-4."}, {"pk": 2830209, "translation": "NET", "book": 5, "chapter": 21, "verse": 22, "text": "If a person commits a sin punishable by death and is executed, and you hang the corpse on a tree,", "comment": "tn Heb \u201chim.\u201d"}, {"pk": 2830210, "translation": "NET", "book": 5, "chapter": 21, "verse": 23, "text": "his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land which the LORD your God is giving you as an inheritance.", "comment": "sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).
tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by \u201cmake certain.\u201d
tn Heb \u201chung,\u201d but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV \u201canyone whose body is displayed on a tree.\u201d"}, {"pk": 2830211, "translation": "NET", "book": 5, "chapter": 22, "verse": 1, "text": "When you see your neighbor\u2019s ox or sheep going astray, do not ignore it; you must return it without fail to your neighbor.", "comment": "tn Heb \u201chide yourself.\u201d
tn Heb \u201cbrother\u2019s\u201d (also later in this verse). In this context it is not limited to one\u2019s siblings, however; cf. NAB \u201cyour kinsman\u2019s.\u201d
tn Heb \u201cyou must not see,\u201d but, if translated literally into English, the statement is misleading.
tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words \u201cwithout fail.\u201d"}, {"pk": 2830212, "translation": "NET", "book": 5, "chapter": 22, "verse": 2, "text": "If the owner does not live near you or you do not know who the owner is, then you must corral the animal at your house and let it stay with you until the owner looks for it; then you must return it to him.", "comment": "tn Heb \u201cand you do not know him.\u201d
tn Heb \u201cyour brother\u201d (also later in this verse).
tn Heb \u201cis not.\u201d The idea of \u201cresiding\u201d is implied.
tn Heb \u201cit\u201d; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity."}, {"pk": 2830213, "translation": "NET", "book": 5, "chapter": 22, "verse": 3, "text": "You shall do the same to his donkey, his clothes, or anything else your neighbor has lost and you have found; you must not refuse to get involved.", "comment": "tn Heb \u201cyour brother\u201d (also in v. 4).
tn Heb \u201cyou must not hide yourself.\u201d"}, {"pk": 2830214, "translation": "NET", "book": 5, "chapter": 22, "verse": 4, "text": "When you see your neighbor\u2019s donkey or ox fallen along the road, do not ignore it; instead, you must be sure to help him get the animal on its feet again.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201cbe sure.\u201d
tn Heb \u201chelp him to lift them up.\u201d In keeping with English style the singular is used in the translation, and the referent (\u201cthe animal\u201d) has been specified for clarity.
tn Heb \u201cyou must not see.\u201d See note at 22:1.
tn Heb \u201cand (must not) hide yourself from them.\u201d"}, {"pk": 2830215, "translation": "NET", "book": 5, "chapter": 22, "verse": 5, "text": "A woman must not wear men\u2019s clothing, nor should a man dress up in women\u2019s clothing, for anyone who does this is offensive to the LORD your God.", "comment": "tn Heb \u201ca man\u2019s clothing.\u201d
tn The Hebrew term \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4 (to\u2019evah, \u201coffense\u201d) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice."}, {"pk": 2830216, "translation": "NET", "book": 5, "chapter": 22, "verse": 6, "text": "If you happen to notice a bird\u2019s nest along the road, whether in a tree or on the ground, and there are chicks or eggs with the mother bird sitting on them, you must not take the mother from the young.", "comment": "tn Heb \u201csons,\u201d used here in a generic sense for offspring.
tn Heb \u201cand the mother sitting upon the chicks or the eggs.\u201d"}, {"pk": 2830217, "translation": "NET", "book": 5, "chapter": 22, "verse": 7, "text": "You must be sure to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with \u201cbe sure.\u201d"}, {"pk": 2830218, "translation": "NET", "book": 5, "chapter": 22, "verse": 8, "text": "If you build a new house, you must construct a guard rail around your roof to avoid being culpable in the event someone should fall from it.", "comment": "tn Heb \u201cthat you not place bloodshed in your house.\u201d
tn Or \u201ca parapet\u201d (so NAB, NIV, NRSV); KJV \u201ca battlement\u201d; NLT \u201ca barrier.\u201d"}, {"pk": 2830219, "translation": "NET", "book": 5, "chapter": 22, "verse": 9, "text": "You must not plant your vineyard with two kinds of seed; otherwise the entire yield, both of the seed you plant and the produce of the vineyard, will be defiled.", "comment": "tn Heb \u201cset apart.\u201d The verb \u05e7\u05b8\u05d3\u05b7\u05e9\u05c1 (qadash) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as \u201cbe off-limits, forfeited,\u201d i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29; Lev 6:18, 27; Num 16:37\u201338; Hag 2:12)."}, {"pk": 2830220, "translation": "NET", "book": 5, "chapter": 22, "verse": 10, "text": "You must not plow with an ox and a donkey harnessed together."}, {"pk": 2830221, "translation": "NET", "book": 5, "chapter": 22, "verse": 11, "text": "You must not wear clothing made with wool and linen meshed together.", "comment": "tn The Hebrew term \u05e9\u05c1\u05b7\u05e2\u05b7\u05d8\u05b0\u05e0\u05b5\u05d6 (sha\u2019atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (\u05e9\u05c1\u05b7\u05e9\u05c1 [shash, \u201cheaddress\u201d] + \u05e2\u05b7\u05d8\u05b0\u05e0\u05b7\u05d6 [\u2019atnaz, \u201cstrong\u201d]). BDB 1043 s.v. \u05e9\u05c1\u05b7\u05e2\u05b7\u05d8\u05b0\u05e0\u05b5\u05d6 offers the translation \u201cmixed stuff\u201d (cf. NEB \u201cwoven with two kinds of yarn\u201d; NAB, NIV, NRSV, NLT \u201cwoven together\u201d). The general meaning is clear even if the etymology is not."}, {"pk": 2830222, "translation": "NET", "book": 5, "chapter": 22, "verse": 12, "text": "You shall make yourselves tassels for the four corners of the clothing you wear.", "comment": "tn Heb \u201ctwisted threads\u201d (\u05d2\u05bc\u05b0\u05d3\u05b4\u05dc\u05b4\u05d9\u05dd, g\u00ffdilim) appears to be synonymous with \u05e6\u05b4\u05d9\u05e6\u05b4\u05ea (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV \u201cfringes\u201d; NAB \u201ctwisted cords.\u201d"}, {"pk": 2830223, "translation": "NET", "book": 5, "chapter": 22, "verse": 13, "text": "Suppose a man marries a woman, has sexual relations with her, and then rejects her,", "comment": "tn Heb \u201chate.\u201d See note on the word \u201cother\u201d in Deut 21:15. Cf. NAB \u201ccomes to dislike\u201d; NASB \u201cturns against\u201d; TEV \u201cdecides he doesn\u2019t want.\u201d
tn Heb \u201cgoes to her,\u201d a Hebrew euphemistic idiom for sexual relations."}, {"pk": 2830224, "translation": "NET", "book": 5, "chapter": 22, "verse": 14, "text": "accusing her of impropriety and defaming her reputation by saying, \u201cI married this woman but when I had sexual relations with her I discovered she was not a virgin!\u201d", "comment": "tn Heb \u201cdrew near to her.\u201d This is another Hebrew euphemism for having sexual relations.
tn Heb \u201cbrings against her a bad name\u201d; NIV \u201cgives her a bad name.\u201d
tn Heb \u201cdeeds of things\u201d; NRSV \u201cmakes up charges against her\u201d; NIV \u201cslanders her.\u201d"}, {"pk": 2830225, "translation": "NET", "book": 5, "chapter": 22, "verse": 15, "text": "Then the father and mother of the young woman must produce the evidence of virginity for the elders of the city at the gate.", "comment": "sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3."}, {"pk": 2830226, "translation": "NET", "book": 5, "chapter": 22, "verse": 16, "text": "The young woman\u2019s father must say to the elders, \u201cI gave my daughter to this man and he has rejected her.", "comment": "tn Heb \u201chated.\u201d See note on the word \u201cother\u201d in Deut 21:15."}, {"pk": 2830227, "translation": "NET", "book": 5, "chapter": 22, "verse": 17, "text": "Moreover, he has raised accusations of impropriety by saying, \u2018I discovered your daughter was not a virgin,\u2019 but this is the evidence of my daughter\u2019s virginity!\u201d The cloth must then be spread out before the city\u2019s elders.", "comment": "tn Heb \u201cthey will spread the garment.\u201d"}, {"pk": 2830228, "translation": "NET", "book": 5, "chapter": 22, "verse": 18, "text": "The elders of that city must then seize the man and punish him.", "comment": "tn Heb \u201cdiscipline.\u201d"}, {"pk": 2830229, "translation": "NET", "book": 5, "chapter": 22, "verse": 19, "text": "They will fine him one hundred shekels of silver and give them to the young woman\u2019s father, for the man who made the accusation ruined the reputation of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.", "comment": "tn Heb \u201cbrought forth a bad name.\u201d
tn Heb \u201cfor he\u201d; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman\u2019s father, the last-mentioned male."}, {"pk": 2830230, "translation": "NET", "book": 5, "chapter": 22, "verse": 20, "text": "But if the accusation is true and the young woman was not a virgin,"}, {"pk": 2830231, "translation": "NET", "book": 5, "chapter": 22, "verse": 21, "text": "the men of her city must bring the young woman to the door of her father\u2019s house and stone her to death, for she has done a disgraceful thing in Israel by behaving like a prostitute while living in her father\u2019s house. In this way you will purge evil from among you.", "comment": "tn The Hebrew term \u05e0\u05b0\u05d1\u05b8\u05dc\u05b8\u05d4 (n\u00ffvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11\u201313. Cf. NAB \u201cshe committed a crime against Israel.\u201d
tn Heb \u201cburn.\u201d See note on Deut 21:21."}, {"pk": 2830232, "translation": "NET", "book": 5, "chapter": 22, "verse": 22, "text": "If a man is caught having sexual relations with a married woman both the man who had relations with the woman and the woman herself must die; in this way you will purge evil from Israel.", "comment": "tn Heb \u201clying with\u201d (so KJV, NASB), a Hebrew idiom for sexual relations.
tn Heb \u201cburn.\u201d See note on the phrase \u201cpurge out\u201d in Deut 21:21.
tn Heb \u201ca woman married to a husband.\u201d"}, {"pk": 2830233, "translation": "NET", "book": 5, "chapter": 22, "verse": 23, "text": "If a virgin is engaged to a man and another man meets her in the city and has sexual relations with her,", "comment": "tn Heb \u201clies with.\u201d
tn Heb \u201cfinds.\u201d"}, {"pk": 2830234, "translation": "NET", "book": 5, "chapter": 22, "verse": 24, "text": "you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated his neighbor\u2019s fianc\u00c3\u00a9e; in this way you will purge evil from among you.", "comment": "tn Heb \u201cwife.\u201d
tn Heb \u201chumbled.\u201d
tn Heb \u201cburn.\u201d See note on the phrase \u201cpurge out\u201d in Deut 21:21."}, {"pk": 2830235, "translation": "NET", "book": 5, "chapter": 22, "verse": 25, "text": "But if the man came across the engaged woman in the field and overpowered her and raped her, then only the rapist must die.", "comment": "tn Heb \u201cfound,\u201d also in vv. 27, 28.
tn Heb \u201cthe man who lay with her, only him.\u201d
tn Heb \u201clay with\u201d here refers to a forced sexual relationship, as the accompanying verb \u201cseized\u201d (\u05d7\u05b8\u05d6\u05b7\u05e7, khazaq) makes clear."}, {"pk": 2830236, "translation": "NET", "book": 5, "chapter": 22, "verse": 26, "text": "You must not do anything to the young woman \u2014 she has done nothing deserving of death. This case is the same as when someone attacks another person and murders him,", "comment": "tn Heb \u201chis neighbor.\u201d"}, {"pk": 2830237, "translation": "NET", "book": 5, "chapter": 22, "verse": 27, "text": "for the man met her in the field and the engaged woman cried out, but there was no one to rescue her.", "comment": "tn Heb \u201che\u201d; the referent (the man who attacked the woman) has been specified in the translation for clarity."}, {"pk": 2830238, "translation": "NET", "book": 5, "chapter": 22, "verse": 28, "text": "Suppose a man comes across a virgin who is not engaged and overpowers and rapes her and they are discovered.", "comment": "tn Heb \u201clies with.\u201d"}, {"pk": 2830239, "translation": "NET", "book": 5, "chapter": 22, "verse": 29, "text": "The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives."}, {"pk": 2830240, "translation": "NET", "book": 5, "chapter": 22, "verse": 30, "text": "(23:1) A man may not marry his father\u2019s former wife and in this way dishonor his father.", "comment": "sn Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same.
tn Heb \u201cuncover his father\u2019s skirt\u201d (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife\u2019s sexuality (cf. NAB, NIV \u201cdishonor his father\u2019s bed\u201d).
sn This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her.
tn Heb \u201ctake.\u201d In context this refers to marriage, as in the older English expression \u201ctake a wife.\u201d"}, {"pk": 2830241, "translation": "NET", "book": 5, "chapter": 23, "verse": 1, "text": "A man with crushed or severed genitals may not enter the assembly of the LORD.", "comment": "tn Heb \u201cbruised by crushing,\u201d which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV \u201cwho has been castrated.\u201d
tn Heb \u201ccut off with respect to the penis\u201d; KJV, ASV \u201chath his privy member cut off\u201d; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT \u201cpenis\u201d; NASB \u201cmale organ\u201d; NCV \u201csex organ\u201d; CEV \u201cprivate parts\u201d; NIV \u201cemasculated by crushing or cutting.\u201d
sn The Hebrew term translated \u201cassembly\u201d (\u05e7\u05b8\u05d4\u05b8\u05dc, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church."}, {"pk": 2830242, "translation": "NET", "book": 5, "chapter": 23, "verse": 2, "text": "A person of illegitimate birth may not enter the assembly of the LORD; to the tenth generation no one related to him may do so.", "comment": "tn Or \u201ca person born of an illegitimate marriage.\u201d
tn Heb \u201center the assembly of the Lord.\u201d The phrase \u201cdo so\u201d has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830243, "translation": "NET", "book": 5, "chapter": 23, "verse": 3, "text": "An Ammonite or Moabite may not enter the assembly of the LORD; to the tenth generation none of their descendants shall ever do so,", "comment": "tn The Hebrew term translated \u201cever\u201d (\u05e2\u05b7\u05d3\u05be\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u2019ad-\u2019olam) suggests that \u201ctenth generation\u201d (vv. 2, 3) also means \u201cforever.\u201d However, in the OT sense \u201cforever\u201d means not \u201cfor eternity\u201d but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.
sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30\u201338) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).
tn Heb \u201center the assembly of the Lord.\u201d The phrase \u201cdo so\u201d has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830244, "translation": "NET", "book": 5, "chapter": 23, "verse": 4, "text": "for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired Balaam son of Beor of Pethor in Aram Naharaim to curse you.", "comment": "tn Heb \u201chired against you.\u201d"}, {"pk": 2830245, "translation": "NET", "book": 5, "chapter": 23, "verse": 5, "text": "But the LORD your God refused to listen to Balaam and changed the curse to a blessing, for the LORD your God loves you.", "comment": "tn The verb \u05d0\u05b8\u05d4\u05b7\u05d1 (\u2019ahav, \u201clove\u201d) here and commonly elsewhere in the Book of Deuteronomy speaks of God\u2019s elective grace toward Israel. See note on the word \u201cloved\u201d in Deut 4:37.
tn Heb \u201cthe Lord your God changed.\u201d The phrase \u201cthe Lord your God\u201d has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun \u201che\u201d could create confusion regarding the referent (the Lord or Balaam)."}, {"pk": 2830246, "translation": "NET", "book": 5, "chapter": 23, "verse": 6, "text": "You must not seek peace and prosperity for them through all the ages to come."}, {"pk": 2830247, "translation": "NET", "book": 5, "chapter": 23, "verse": 7, "text": "You must not hate an Edomite, for he is your relative; you must not hate an Egyptian, for you lived as a foreigner in his land.", "comment": "tn Heb \u201cbrother.\u201d
tn Heb \u201csojourner.\u201d"}, {"pk": 2830248, "translation": "NET", "book": 5, "chapter": 23, "verse": 8, "text": "Children of the third generation born to them may enter the assembly of the LORD.", "comment": "sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1\u20136) because the Edomites (i.e., Esauites) were full \u201cbrothers\u201d of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries."}, {"pk": 2830249, "translation": "NET", "book": 5, "chapter": 23, "verse": 9, "text": "When you go out as an army against your enemies, guard yourselves against anything impure.", "comment": "tn Heb \u201cevil.\u201d The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is \u201cevil\u201d in the sense that it disbars one from certain religious activity."}, {"pk": 2830250, "translation": "NET", "book": 5, "chapter": 23, "verse": 10, "text": "If there is someone among you who is impure because of some nocturnal emission, he must leave the camp; he may not reenter it immediately.", "comment": "tn Heb \u201cnocturnal happening.\u201d The Hebrew term \u05e7\u05b8\u05e8\u05b6\u05d4 (qareh) merely means \u201cto happen\u201d so the phrase here is euphemistic (a \u201cnight happening\u201d) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16\u201318; 22:4."}, {"pk": 2830251, "translation": "NET", "book": 5, "chapter": 23, "verse": 11, "text": "When evening arrives he must wash himself with water and then at sunset he may reenter the camp."}, {"pk": 2830252, "translation": "NET", "book": 5, "chapter": 23, "verse": 12, "text": "You are to have a place outside the camp to serve as a latrine.", "comment": "tn Heb \u201cso that one may go outside there.\u201d This expression is euphemistic."}, {"pk": 2830253, "translation": "NET", "book": 5, "chapter": 23, "verse": 13, "text": "You must have a spade among your other equipment and when you relieve yourself outside you must dig a hole with the spade and then turn and cover your excrement.", "comment": "tn Heb \u201cwith it\u201d; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.
tn Heb \u201csit.\u201d This expression is euphemistic.
tn Heb \u201cwhat comes from you,\u201d a euphemism."}, {"pk": 2830254, "translation": "NET", "book": 5, "chapter": 23, "verse": 14, "text": "For the LORD your God walks about in the middle of your camp to deliver you and defeat your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent among you and turn away from you.", "comment": "tn Heb \u201cgive [over] your enemies.\u201d
tn Heb \u201cnakedness of a thing\u201d; NLT \u201cany shameful thing.\u201d The expression \u05e2\u05b6\u05e8\u05b0\u05d5\u05b7\u05ea \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 (\u2019ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22\u201323; Lev 18:6\u201312, 16\u201319; 20:11, 17\u201321). See B. Seevers, NIDOTTE 3:528-30."}, {"pk": 2830255, "translation": "NET", "book": 5, "chapter": 23, "verse": 15, "text": "You must not return an escaped slave to his master when he has run away to you.", "comment": "tn The Hebrew text includes \u201cfrom his master,\u201d but this would be redundant in English style."}, {"pk": 2830256, "translation": "NET", "book": 5, "chapter": 23, "verse": 16, "text": "Indeed, he may live among you in any place he chooses, in whichever of your villages he prefers; you must not oppress him.", "comment": "tn Heb \u201cgates.\u201d"}, {"pk": 2830257, "translation": "NET", "book": 5, "chapter": 23, "verse": 17, "text": "There must never be a sacred prostitute among the young women of Israel nor a sacred male prostitute among the young men of Israel.", "comment": "tn Heb \u201cdaughters.\u201d
tn Heb \u201csons.\u201d
tn The Hebrew term translated \u201csacred prostitute\u201d here (\u05e7\u05b0\u05d3\u05b5\u05e9\u05c1\u05b8\u05d4 [q\u00ffdeshah], from \u05e7\u05b7\u05d3\u05b5\u05e9\u05c1 [qadesh, \u201choly\u201d]; cf. NIV \u201cshrine prostitute\u201d; NASB \u201ccult prostitute\u201d; NRSV, TEV, NLT \u201ctemple prostitute\u201d) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21\u201322; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., \u201csecular\u201d) female prostitute is \u05d6\u05d5\u05b9\u05e0\u05b8\u05d4 (zonah).
tn The male cultic prostitute was called \u05e7\u05b8\u05d3\u05b5\u05e9\u05c1 (qadesh; see note on the phrase \u201csacred prostitute\u201d earlier in this verse). The colloquial Hebrew term for a \u201csecular\u201d male prostitute (i.e., a sodomite) is the disparaging epithet \u05db\u05bc\u05b6\u05dc\u05b6\u05d1 (kelev, \u201cdog\u201d) which occurs in the following verse (cf. KJV, ASV, NAB, NASB)."}, {"pk": 2830258, "translation": "NET", "book": 5, "chapter": 23, "verse": 18, "text": "You must never bring the pay of a female prostitute or the wage of a male prostitute into the temple of the LORD your God in fulfillment of any vow, for both of these are abhorrent to the LORD your God.", "comment": "tn Here the Hebrew term \u05d6\u05d5\u05b9\u05e0\u05b8\u05d4 (zonah) refers to a noncultic (i.e., \u201csecular\u201d) female prostitute; see note on the phrase \u201csacred prostitute\u201d in v. 17.
tn Heb \u201cof a dog.\u201d This is the common Hebrew term for a noncultic (i.e., \u201csecular\u201d) male prostitute. See note on the phrase \u201csacred male prostitute\u201d in v. 17."}, {"pk": 2830259, "translation": "NET", "book": 5, "chapter": 23, "verse": 19, "text": "You must not charge interest on a loan to your fellow Israelite, whether on money, food, or anything else that has been loaned with interest.", "comment": "tn Heb \u201cto your brother\u201d (likewise in the following verse). Since this is not limited to actual siblings, \u201cfellow Israelite\u201d is used in the translation (cf. NAB, NASB \u201ccountrymen\u201d)."}, {"pk": 2830260, "translation": "NET", "book": 5, "chapter": 23, "verse": 20, "text": "You may lend with interest to a foreigner, but not to your fellow Israelite; if you keep this command the LORD your God will bless you in all you undertake in the land you are about to enter to possess."}, {"pk": 2830261, "translation": "NET", "book": 5, "chapter": 23, "verse": 21, "text": "When you make a vow to the LORD your God you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner.", "comment": "tn Heb \u201cand it will be a sin to you\u201d; NIV, NCV, NLT \u201cbe guilty of sin.\u201d
tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by \u201csurely.\u201d"}, {"pk": 2830262, "translation": "NET", "book": 5, "chapter": 23, "verse": 22, "text": "If you refrain from making a vow, it will not be sinful."}, {"pk": 2830263, "translation": "NET", "book": 5, "chapter": 23, "verse": 23, "text": "Whatever you vow, you must be careful to do what you have promised, such as what you have vowed to the LORD your God as a freewill offering."}, {"pk": 2830264, "translation": "NET", "book": 5, "chapter": 23, "verse": 24, "text": "When you enter the vineyard of your neighbor you may eat as many grapes as you please, but you must not take away any in a container.", "comment": "tn Heb \u201cgrapes according to your appetite, your fullness.\u201d
tn Heb \u201cin your container\u201d; NAB, NIV \u201cyour basket.\u201d"}, {"pk": 2830265, "translation": "NET", "book": 5, "chapter": 23, "verse": 25, "text": "When you go into the ripe grain fields of your neighbor you may pluck off the kernels with your hand, but you must not use a sickle on your neighbor\u2019s ripe grain.", "comment": "sn For the continuation of these practices into NT times see Matt 12:1\u20138; Mark 2:23\u201328; Luke 6:1\u20135."}, {"pk": 2830266, "translation": "NET", "book": 5, "chapter": 24, "verse": 1, "text": "If a man marries a woman and she does not please him because he has found something offensive in her, then he may draw up a divorce document, give it to her, and evict her from his house.", "comment": "tn Heb \u201cnakedness of a thing.\u201d The Hebrew phrase \u05e2\u05b6\u05e8\u05b0\u05d5\u05b7\u05ea \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 (\u2019ervat davar) refers here to some gross sexual impropriety (see note on \u201cindecent\u201d in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6\u201318; 20:11, 17, 20\u201321; Ezek 22:10; 23:29; Hos 2:10)."}, {"pk": 2830267, "translation": "NET", "book": 5, "chapter": 24, "verse": 2, "text": "When she has left him she may go and become someone else\u2019s wife.", "comment": "tn Heb \u201chis house.\u201d"}, {"pk": 2830268, "translation": "NET", "book": 5, "chapter": 24, "verse": 3, "text": "If the second husband rejects her and then divorces her, gives her the papers, and evicts her from his house, or if the second husband who married her dies,", "comment": "tn Heb \u201cwrites her a document of divorce.\u201d
tn Heb \u201chates.\u201d See note on the word \u201cother\u201d in Deut 21:15."}, {"pk": 2830269, "translation": "NET", "book": 5, "chapter": 24, "verse": 4, "text": "her first husband who divorced her is not permitted to remarry her after she has become ritually impure, for that is offensive to the LORD. You must not bring guilt on the land which the LORD your God is giving you as an inheritance.", "comment": "sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.
tn Heb \u201cto return to take her to be his wife.\u201d
tn Heb \u201ccause the land to sin\u201d (so KJV, ASV)."}, {"pk": 2830270, "translation": "NET", "book": 5, "chapter": 24, "verse": 5, "text": "When a man is newly married, he need not go into the army nor be obligated in any way; he must be free to stay at home for a full year and bring joy to the wife he has married.", "comment": "tc For the MT\u2019s reading Piel \u05e9\u05c2\u05b4\u05de\u05bc\u05b7\u05d7 (simmakh, \u201cbring joy to\u201d), the Syriac and others read \u05e9\u05c2\u05b8\u05de\u05b7\u05d7 (samakh, \u201cenjoy\u201d).
tn Heb \u201cgo out with.\u201d"}, {"pk": 2830271, "translation": "NET", "book": 5, "chapter": 24, "verse": 6, "text": "One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security.", "comment": "sn Taking millstones as security on a loan would amount to taking the owner\u2019s own life in pledge, since the millstones were the owner\u2019s means of earning a living and supporting his family."}, {"pk": 2830272, "translation": "NET", "book": 5, "chapter": 24, "verse": 7, "text": "If a man is found kidnapping a person from among his fellow Israelites, and regards him as mere property and sells him, that kidnapper must die. In this way you will purge evil from among you.", "comment": "tn Heb \u201cfrom his brothers, from the sons of Israel.\u201d The terms \u201cbrothers\u201d and \u201csons of Israel\u201d are in apposition; the second defines the first more specifically.
tn Heb \u201cburn.\u201d See note on the word \u201cpurge\u201d in Deut 19:19.
tn Heb \u201cthat thief.\u201d
tn Or \u201cand enslaves him.\u201d"}, {"pk": 2830273, "translation": "NET", "book": 5, "chapter": 24, "verse": 8, "text": "Be careful during an outbreak of leprosy to follow precisely all that the Levitical priests instruct you; as I have commanded them, so you should do.", "comment": "tn Heb \u201cto watch carefully and to do.\u201d"}, {"pk": 2830274, "translation": "NET", "book": 5, "chapter": 24, "verse": 9, "text": "Remember what the LORD your God did to Miriam along the way after you left Egypt.", "comment": "sn What the Lord your God did to Miriam. The reference is to Miriam\u2019s having contracted leprosy because of her intemperate challenge to Moses\u2019 leadership (Num 12:1\u201315). The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised."}, {"pk": 2830275, "translation": "NET", "book": 5, "chapter": 24, "verse": 10, "text": "When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security.", "comment": "tn Heb \u201chis pledge.\u201d This refers to something offered as pledge of repayment, i.e., as security for the debt."}, {"pk": 2830276, "translation": "NET", "book": 5, "chapter": 24, "verse": 11, "text": "You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security.", "comment": "tn Heb \u201chis pledge.\u201d"}, {"pk": 2830277, "translation": "NET", "book": 5, "chapter": 24, "verse": 12, "text": "If the person is poor you may not use what he gives you as security for a covering.", "comment": "tn Heb \u201cmay not lie down in his pledge.\u201d What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere (Deut 23:19\u201320; 24:6; cf. Exod 22:25\u201326; Lev 25:35\u201337). Cf. NAB \u201cyou shall not sleep in the mantle he gives as a pledge\u201d; NRSV \u201cin the garment given you as the pledge.\u201d"}, {"pk": 2830278, "translation": "NET", "book": 5, "chapter": 24, "verse": 13, "text": "You must by all means return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just deed by the LORD your God.", "comment": "tn Or \u201crighteous\u201d (so NIV, NLT).
tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with \u201cby all means.\u201d"}, {"pk": 2830279, "translation": "NET", "book": 5, "chapter": 24, "verse": 14, "text": "You must not oppress a lowly and poor servant, whether one from among your fellow Israelites or from the resident foreigners who are living in your land and villages.", "comment": "tn Heb \u201cyour brothers,\u201d but not limited only to actual siblings; cf. NASB \u201cyour (+ own NAB) countrymen.\u201d
tn Heb \u201cwho are in your land in your gates.\u201d The word \u201cliving\u201d is supplied in the translation for stylistic reasons."}, {"pk": 2830280, "translation": "NET", "book": 5, "chapter": 24, "verse": 15, "text": "You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the LORD against you, and you will be guilty of sin."}, {"pk": 2830281, "translation": "NET", "book": 5, "chapter": 24, "verse": 16, "text": "Fathers must not be put to death for what their children do, nor children for what their fathers do; each must be put to death for his own sin.", "comment": "tn Heb \u201csons\u201d (so NASB; twice in this verse). Many English versions, including the KJV, read \u201cchildren\u201d here."}, {"pk": 2830282, "translation": "NET", "book": 5, "chapter": 24, "verse": 17, "text": "You must not pervert justice due a resident foreigner or an orphan, or take a widow\u2019s garment as security for a loan."}, {"pk": 2830283, "translation": "NET", "book": 5, "chapter": 24, "verse": 18, "text": "Remember that you were slaves in Egypt and that the LORD your God redeemed you from there; therefore I am commanding you to do all this."}, {"pk": 2830284, "translation": "NET", "book": 5, "chapter": 24, "verse": 19, "text": "Whenever you reap your harvest in your field and leave some unraked grain there, you must not return to get it; it should go to the resident foreigner, orphan, and widow so that the LORD your God may bless all the work you do.", "comment": "tn Heb \u201cin the field.\u201d
tn Heb \u201cof your hands.\u201d This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1\u201313)."}, {"pk": 2830285, "translation": "NET", "book": 5, "chapter": 24, "verse": 20, "text": "When you beat your olive tree you must not repeat the procedure; the remaining olives belong to the resident foreigner, orphan, and widow.", "comment": "tn Heb \u201cknock down after you.\u201d"}, {"pk": 2830286, "translation": "NET", "book": 5, "chapter": 24, "verse": 21, "text": "When you gather the grapes of your vineyard you must not do so a second time; they should go to the resident foreigner, orphan, and widow.", "comment": "tn Heb \u201cglean after you.\u201d"}, {"pk": 2830287, "translation": "NET", "book": 5, "chapter": 24, "verse": 22, "text": "Remember that you were slaves in the land of Egypt; therefore, I am commanding you to do all this."}, {"pk": 2830288, "translation": "NET", "book": 5, "chapter": 25, "verse": 1, "text": "If controversy arises between people, they should go to court for judgment. When the judges hear the case, they shall exonerate the innocent but condemn the guilty.", "comment": "tn Heb \u201cmen.\u201d
tn Heb \u201cdeclare to be evil\u201d; NIV \u201ccondemning the guilty (+ party NAB).\u201d
tn Heb \u201cdeclare to be just\u201d; KJV, NASB \u201cjustify the righteous\u201d; NAB, NIV \u201cacquitting the innocent.\u201d
tn Heb \u201cthey\u201d; the referent (the judges) has been specified in the translation for clarity."}, {"pk": 2830289, "translation": "NET", "book": 5, "chapter": 25, "verse": 2, "text": "Then, if the guilty person is sentenced to a beating, the judge shall force him to lie down and be beaten in his presence with the number of blows his wicked behavior deserves.", "comment": "tn Heb \u201caccording to his wickedness, by number.\u201d
tn Heb \u201cif the evil one is a son of smiting.\u201d
tn Heb \u201cand it will be.\u201d"}, {"pk": 2830290, "translation": "NET", "book": 5, "chapter": 25, "verse": 3, "text": "The judge may sentence him to forty blows, but no more. If he is struck with more than these, you might view your fellow Israelite with contempt.", "comment": "tn Heb \u201cyour brothers\u201d but not limited only to an actual sibling; cf. NAB) \u201cyour kinsman\u201d; NRSV, NLT \u201cyour neighbor.\u201d
tn Heb \u201che\u201d; the referent (the judge) has been specified in the translation for clarity.
tn Heb \u201cForty blows he may strike him\u201d; however, since the judge is to witness the punishment (v. 2) it is unlikely the judge himself administered it."}, {"pk": 2830291, "translation": "NET", "book": 5, "chapter": 25, "verse": 4, "text": "You must not muzzle your ox when it is treading grain.", "comment": "tn Heb \u201can.\u201d By implication this is one\u2019s own animal."}, {"pk": 2830292, "translation": "NET", "book": 5, "chapter": 25, "verse": 5, "text": "If brothers live together and one of them dies without having a son, the dead man\u2019s wife must not remarry someone outside the family. Instead, her late husband\u2019s brother must go to her, marry her, and perform the duty of a brother-in-law.", "comment": "tn Heb \u201ctake her as wife\u201d; NRSV \u201ctaking her in marriage.\u201d
sn This is the so-called \u201clevirate\u201d custom (from the Latin term levir, \u201cbrother-in-law\u201d), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6)."}, {"pk": 2830293, "translation": "NET", "book": 5, "chapter": 25, "verse": 6, "text": "Then the first son she bears will continue the name of the dead brother, thus preventing his name from being blotted out of Israel.", "comment": "tn Heb \u201cand it will be that.\u201d
tn Heb \u201cthe firstborn.\u201d This refers to the oldest male child."}, {"pk": 2830294, "translation": "NET", "book": 5, "chapter": 25, "verse": 7, "text": "But if the man does not want to marry his brother\u2019s widow, then she must go to the elders at the town gate and say, \u201cMy husband\u2019s brother refuses to preserve his brother\u2019s name in Israel; he is unwilling to perform the duty of a brother-in-law to me!\u201d", "comment": "tn Heb \u201cwant to take his sister-in-law, then his sister in law.\u201d In the second instance the pronoun (\u201cshe\u201d) has been used in the translation to avoid redundancy."}, {"pk": 2830295, "translation": "NET", "book": 5, "chapter": 25, "verse": 8, "text": "Then the elders of his city must summon him and speak to him. If he persists, saying, \u201cI don\u2019t want to marry her,\u201d"}, {"pk": 2830296, "translation": "NET", "book": 5, "chapter": 25, "verse": 9, "text": "then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face. She will then respond, \u201cThus may it be done to any man who does not maintain his brother\u2019s family line!\u201d", "comment": "tn Heb \u201cbuild the house of his brother\u201d; TEV \u201crefuses to give his brother a descendant\u201d; NLT \u201crefuses to raise up a son for his brother.\u201d
sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother\u2019s estate since the sandal was associated with the soil or land (cf. Ruth 4:7\u20138). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544."}, {"pk": 2830297, "translation": "NET", "book": 5, "chapter": 25, "verse": 10, "text": "His family name will be referred to in Israel as \u201cthe family of the one whose sandal was removed.\u201d", "comment": "tn Cf. NIV, NCV \u201cThe Family of the Unsandaled.\u201d
tn Heb \u201ccalled,\u201d i.e., \u201cknown as.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2830298, "translation": "NET", "book": 5, "chapter": 25, "verse": 11, "text": "If two men get into a hand-to-hand fight, and the wife of one of them gets involved to help her husband against his attacker, and she reaches out her hand and grabs his genitals,", "comment": "tn Heb \u201ca man and his brother.\u201d
tn Heb \u201cshameful parts.\u201d Besides the inherent indelicacy of what she has done, the woman has also threatened the progenitive capacity of the injured man. The level of specificity given this term in modern translations varies: \u201cprivate parts\u201d (NAB, NIV, CEV); \u201cgenitals\u201d (NASB, NRSV, TEV); \u201csex organs\u201d (NCV); \u201ctesticles\u201d (NLT)."}, {"pk": 2830299, "translation": "NET", "book": 5, "chapter": 25, "verse": 12, "text": "then you must cut off her hand \u2014 do not pity her."}, {"pk": 2830300, "translation": "NET", "book": 5, "chapter": 25, "verse": 13, "text": "You must not have in your bag different stone weights, a heavy and a light one.", "comment": "tn Heb \u201ca large and a small,\u201d but since the issue is the weight, \u201ca heavy and a light one\u201d conveys the idea better in English.
tn Heb \u201ca stone and a stone.\u201d The repetition of the singular noun here expresses diversity, as the following phrase indicates. See IBHS 116 \u00a77.2.3c."}, {"pk": 2830301, "translation": "NET", "book": 5, "chapter": 25, "verse": 14, "text": "You must not have in your house different measuring containers, a large and a small one.", "comment": "tn Heb \u201can ephah and an ephah.\u201d An ephah refers to a unit of dry measure roughly equivalent to five U.S. gallons (just under 20 liters). On the repetition of the term to indicate diversity, see IBHS 116 \u00a77.2.3c."}, {"pk": 2830302, "translation": "NET", "book": 5, "chapter": 25, "verse": 15, "text": "You must have an accurate and correct stone weight and an accurate and correct measuring container, so that your life may be extended in the land the LORD your God is about to give you.", "comment": "tn Or \u201cjust\u201d; Heb \u201crighteous.\u201d"}, {"pk": 2830303, "translation": "NET", "book": 5, "chapter": 25, "verse": 16, "text": "For anyone who acts dishonestly in these ways is abhorrent to the LORD your God.", "comment": "tn The Hebrew term translated here \u201cabhorrent\u201d (\u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4, to\u2019evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word \u201cabhorrent\u201d in Deut 7:25."}, {"pk": 2830304, "translation": "NET", "book": 5, "chapter": 25, "verse": 17, "text": "Remember what the Amalekites did to you on your way from Egypt,", "comment": "tn Heb \u201cwhat Amalek\u201d (so NAB, NRSV). Here the individual ancestor, the namesake of the tribe, is cited as representative of the entire tribe at the time Israel was entering Canaan. Consistent with this, singular pronouns are used in v. 18 and the singular name appears again in v. 19. Since readers unfamiliar with the tribe of Amalekites might think this refers to an individual, the term \u201cAmalekites\u201d and the corresponding plural pronouns have been used throughout these verses (cf. NIV, NCV, TEV, CEV, NLT)."}, {"pk": 2830305, "translation": "NET", "book": 5, "chapter": 25, "verse": 18, "text": "how they met you along the way and cut off all your stragglers in the rear of the march when you were exhausted and tired; they were unafraid of God.", "comment": "sn See Exod 17:8\u201316."}, {"pk": 2830306, "translation": "NET", "book": 5, "chapter": 25, "verse": 19, "text": "So when the LORD your God gives you relief from all the enemies who surround you in the land he is giving you as an inheritance, you must wipe out the memory of the Amalekites from under heaven \u2014 do not forget!", "comment": "tn The Hebrew text includes \u201cto possess it.\u201d
sn This command is fulfilled in 1 Sam 15:1\u201333.
tn Heb \u201c the Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
tn Or \u201cfrom beneath the sky.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2830307, "translation": "NET", "book": 5, "chapter": 26, "verse": 1, "text": "When you enter the land that the LORD your God is giving you as an inheritance, and you occupy it and live in it,", "comment": "tn Heb \u201cand it will come to pass that.\u201d"}, {"pk": 2830308, "translation": "NET", "book": 5, "chapter": 26, "verse": 2, "text": "you must take the first of all the ground\u2019s produce you harvest from the land the LORD your God is giving you, place it in a basket, and go to the place where he chooses to locate his name.", "comment": "tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1\u201314 and especially the note on the word \u201cyou\u201d in v. 14."}, {"pk": 2830309, "translation": "NET", "book": 5, "chapter": 26, "verse": 3, "text": "You must go to the priest in office at that time and say to him, \u201cI declare today to the LORD your God that I have come into the land that the LORD promised to our ancestors to give us.\u201d", "comment": "tn Heb \u201cfathers\u201d (also in vv. 7, 15).
tn Heb \u201cswore on oath.\u201d
tc For the MT reading \u201cyour God,\u201d certain LXX mss have \u201cmy God,\u201d a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (\u05db) at the end of the word with the following preposition \u05db\u05bc\u05b4\u05d9 (ki).
tc The Syriac adds \u201cyour God\u201d to complete the usual formula."}, {"pk": 2830310, "translation": "NET", "book": 5, "chapter": 26, "verse": 4, "text": "The priest will then take the basket from you and set it before the altar of the LORD your God.", "comment": "tn Heb \u201cyour hand.\u201d"}, {"pk": 2830311, "translation": "NET", "book": 5, "chapter": 26, "verse": 5, "text": "Then you must affirm before the LORD YOUR GOD, \u201cA wandering Aramean was my ancestor, and he went down to Egypt and lived there as a foreigner with a household few in number, but there he became a great, powerful, and numerous people.", "comment": "tn Though the Hebrew term \u05d0\u05b8\u05d1\u05b7\u05d3 (\u2019avad) generally means \u201cto perish\u201d or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV \u201ca Syrian ready to perish\u201d), a meaning \u201cto go astray\u201d or \u201cto be lost\u201d is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads \u1f00\u03c0\u03ad\u03b2\u03b1\u03bb\u03b5\u03bd (apebalen, \u201close\u201d) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, \u1f00\u03c0\u03ad\u03bb\u03b1\u03b2\u03b5\u03bd (apelaben, \u201creceive\u201d); others attest \u03ba\u03b1\u03c4\u03ad\u03bb\u03b5\u03b9\u03c0\u03b5\u03bd (kateleipen, \u201cleave, abandon\u201d). \u201cWandering\u201d seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.
tn Heb \u201csojourned there few in number.\u201d The words \u201cwith a household\u201d have been supplied in the translation for stylistic reasons and for clarity.
tn Heb \u201cfather.\u201d
sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41\u201342)."}, {"pk": 2830312, "translation": "NET", "book": 5, "chapter": 26, "verse": 6, "text": "But the Egyptians mistreated and oppressed us, forcing us to do burdensome labor."}, {"pk": 2830313, "translation": "NET", "book": 5, "chapter": 26, "verse": 7, "text": "So we cried out to the LORD, the God of our ancestors, and he heard us and saw our humiliation, toil, and oppression.", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 26:2."}, {"pk": 2830314, "translation": "NET", "book": 5, "chapter": 26, "verse": 8, "text": "Therefore the LORD brought us out of Egypt with tremendous strength and power, as well as with great awe-inspiring signs and wonders.", "comment": "tn Heb \u201cby a powerful hand and an extended arm.\u201d These are anthropomorphisms designed to convey God\u2019s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV)."}, {"pk": 2830315, "translation": "NET", "book": 5, "chapter": 26, "verse": 9, "text": "Then he brought us to this place and gave us this land, a land flowing with milk and honey."}, {"pk": 2830316, "translation": "NET", "book": 5, "chapter": 26, "verse": 10, "text": "So now, look! I have brought the first of the ground\u2019s produce that you, LORD, have given me.\u201d Then you must set it down before the LORD your God and worship before him.", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on \u201che\u201d in 26:2."}, {"pk": 2830317, "translation": "NET", "book": 5, "chapter": 26, "verse": 11, "text": "You will celebrate all the good things that the LORD your God has given you and your family, along with the Levites and the resident foreigners among you.", "comment": "tn Or \u201chousehold\u201d (so NASB, NIV, NLT); Heb \u201chouse\u201d (so KJV, NRSV)."}, {"pk": 2830318, "translation": "NET", "book": 5, "chapter": 26, "verse": 12, "text": "When you finish tithing all your income in the third year (the year of tithing), you must give it to the Levites, the resident foreigners, the orphans, and the widows so that they may eat to their satisfaction in your villages.", "comment": "tn The terms \u201cLevite, resident foreigner, orphan, and widow\u201d are collective singulars in the Hebrew text (also in v. 13).
tn Heb includes \u201cthe tithes of.\u201d This has not been included in the translation to avoid redundancy.
tn Heb \u201cgates.\u201d"}, {"pk": 2830319, "translation": "NET", "book": 5, "chapter": 26, "verse": 13, "text": "Then you shall say before the LORD your God, \u201cI have removed the sacred offering from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. I have not violated or forgotten your commandments.", "comment": "tn Heb \u201cthe sacred thing.\u201d The term \u05d4\u05b7\u05e7\u05bc\u05b9\u05d3\u05b6\u05e9\u05c1 (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as \u201cthe sacred portion\u201d (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.
tn Heb \u201caccording to all your commandment that you commanded me.\u201d This has been simplified in the translation for stylistic reasons."}, {"pk": 2830320, "translation": "NET", "book": 5, "chapter": 26, "verse": 14, "text": "I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; I have obeyed you and have done everything you have commanded me.", "comment": "sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.
tn Heb \u201cthe Lord my God.\u201d See note on \u201che\u201d in 26:2."}, {"pk": 2830321, "translation": "NET", "book": 5, "chapter": 26, "verse": 15, "text": "Look down from your holy dwelling place in heaven and bless your people Israel and the land you have given us, just as you promised our ancestors \u2014 a land flowing with milk and honey.\u201d"}, {"pk": 2830322, "translation": "NET", "book": 5, "chapter": 26, "verse": 16, "text": "Today the LORD your God is commanding you to keep these statutes and ordinances, something you must do with all your heart and soul.", "comment": "tn Or \u201cmind and being\u201d; cf. NCV \u201cwith your whole being\u201d; TEV \u201cobey them faithfully with all your heart.\u201d"}, {"pk": 2830323, "translation": "NET", "book": 5, "chapter": 26, "verse": 17, "text": "Today you have declared the LORD to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him."}, {"pk": 2830324, "translation": "NET", "book": 5, "chapter": 26, "verse": 18, "text": "And today the LORD has declared you to be his special people (as he already promised you) so you may keep all his commandments."}, {"pk": 2830325, "translation": "NET", "book": 5, "chapter": 26, "verse": 19, "text": "Then he will elevate you above all the nations he has made and you will receive praise, fame, and honor. You will be a people holy to the LORD your God, as he has said.", "comment": "tn Heb \u201cfor praise and for a name and for glory.\u201d
tn Heb \u201cand to be.\u201d A new sentence was started here for stylistic reasons.
tn Heb \u201cso that.\u201d Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God\u2019s law, God will bless them with fame and honor (cf. NAB \u201che will then raise you high in praise and renown and glory\u201d; NLT \u201cAnd if you do, he will make you greater than any other nation\u201d)."}, {"pk": 2830326, "translation": "NET", "book": 5, "chapter": 27, "verse": 1, "text": "Then Moses and the elders of Israel commanded the people: \u201cPay attention to all the commandments I am giving you today.", "comment": "tn Heb \u201ccommanding\u201d; NAB \u201cwhich I enjoin on you today\u201d (likewise in v. 10).
tn Heb \u201cthe whole commandment.\u201d See note at 5:31."}, {"pk": 2830327, "translation": "NET", "book": 5, "chapter": 27, "verse": 2, "text": "When you cross the Jordan River to the land the LORD your God is giving you, you must erect great stones and cover them with plaster.", "comment": "tn Heb \u201cplaster\u201d (so KJV, ASV; likewise in v. 4). In the translation \u201ccover\u201d has been used for stylistic reasons.
tn The word \u201cRiver\u201d is not in the Hebrew text but has been supplied in the translation for clarity."}, {"pk": 2830328, "translation": "NET", "book": 5, "chapter": 27, "verse": 3, "text": "Then you must inscribe on them all the words of this law when you cross over, so that you may enter the land the LORD your God is giving you, a land flowing with milk and honey just as the LORD, the God of your ancestors, said to you.", "comment": "tn Heb \u201cfathers.\u201d"}, {"pk": 2830329, "translation": "NET", "book": 5, "chapter": 27, "verse": 4, "text": "So when you cross the Jordan you must erect on Mount Ebal these stones about which I am commanding you today, and you must cover them with plaster.", "comment": "tc Smr reads \u201cMount Gerizim\u201d for the MT reading \u201cMount Ebal\u201d to justify the location of the Samaritan temple there in the postexilic period. This reading is patently self-serving and does not reflect the original. In the NT when the Samaritan woman of Sychar referred to \u201cthis mountain\u201d as the place of worship for her community she obviously had Gerizim in mind (cf. John 4:20)."}, {"pk": 2830330, "translation": "NET", "book": 5, "chapter": 27, "verse": 5, "text": "Then you must build an altar there to the LORD your God, an altar of stones \u2014 do not use an iron tool on them."}, {"pk": 2830331, "translation": "NET", "book": 5, "chapter": 27, "verse": 6, "text": "You must build the altar of the LORD your God with whole stones and offer burnt offerings on it to the LORD your God."}, {"pk": 2830332, "translation": "NET", "book": 5, "chapter": 27, "verse": 7, "text": "Also you must offer fellowship offerings and eat them there, rejoicing before the LORD your God."}, {"pk": 2830333, "translation": "NET", "book": 5, "chapter": 27, "verse": 8, "text": "You must inscribe on the stones all the words of this law, making them clear.\u201d"}, {"pk": 2830334, "translation": "NET", "book": 5, "chapter": 27, "verse": 9, "text": "Then Moses and the Levitical priests spoke to all Israel: \u201cBe quiet and pay attention, Israel. Today you have become the people of the LORD your God."}, {"pk": 2830335, "translation": "NET", "book": 5, "chapter": 27, "verse": 10, "text": "You must obey him and keep his commandments and statutes that I am giving you today.\u201d", "comment": "tn Heb \u201clisten to the voice of the Lord your God.\u201d Here \u201clisten\u201d (NAB \u201chearken\u201d) means \u201cobey\u201d (cf. KJV, ASV, NASB). The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830336, "translation": "NET", "book": 5, "chapter": 27, "verse": 11, "text": "Moreover, Moses commanded the people that day:"}, {"pk": 2830337, "translation": "NET", "book": 5, "chapter": 27, "verse": 12, "text": "\u201cThe following tribes must stand to bless the people on Mount Gerizim when you cross the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin.", "comment": "tn The word \u201ctribes\u201d has been supplied here and in the following verse in the translation for clarity."}, {"pk": 2830338, "translation": "NET", "book": 5, "chapter": 27, "verse": 13, "text": "And these other tribes must stand for the curse on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali."}, {"pk": 2830339, "translation": "NET", "book": 5, "chapter": 27, "verse": 14, "text": "\u201cThe Levites will call out to every Israelite with a loud voice:", "comment": "tn Heb \u201cIsraelite man.\u201d"}, {"pk": 2830340, "translation": "NET", "book": 5, "chapter": 27, "verse": 15, "text": "\u2018Cursed is the one who makes a carved or metal image \u2014 something abhorrent to the LORD, the work of the craftsman \u2014 and sets it up in a secret place.\u2019 Then all the people will say, \u2018Amen!\u2019", "comment": "tn Heb \u201ccraftsman\u2019s hands.\u201d
tn The Hebrew term translated here \u201cabhorrent\u201d (\u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4, to\u2019evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word \u201cabhorrent\u201d in Deut 7:25.
tn Heb \u201cman,\u201d but in a generic sense here.
tn Or \u201cSo be it!\u201d The term is an affirmation expressing agreement with the words of the Levites."}, {"pk": 2830341, "translation": "NET", "book": 5, "chapter": 27, "verse": 16, "text": "\u2018Cursed is the one who disrespects his father and mother.\u2019 Then all the people will say, \u2018Amen!\u2019", "comment": "tn The Hebrew term \u05e7\u05b8\u05dc\u05b8\u05d4 (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV \u201cdishonors\u201d; NLT \u201cdespises\u201d). It is the opposite of \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 (kaved, \u201cto be heavy,\u201d that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).
tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with \u201cAmen.\u201d"}, {"pk": 2830342, "translation": "NET", "book": 5, "chapter": 27, "verse": 17, "text": "\u2018Cursed is the one who moves his neighbor\u2019s boundary marker.\u2019 Then all the people will say, \u2018Amen!\u2019"}, {"pk": 2830343, "translation": "NET", "book": 5, "chapter": 27, "verse": 18, "text": "\u2018Cursed is the one who misleads a blind person on the road.\u2019 Then all the people will say, \u2018Amen!\u2019"}, {"pk": 2830344, "translation": "NET", "book": 5, "chapter": 27, "verse": 19, "text": "\u2018Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.\u2019 Then all the people will say, \u2018Amen!\u2019"}, {"pk": 2830345, "translation": "NET", "book": 5, "chapter": 27, "verse": 20, "text": "\u2018Cursed is the one who has sexual relations with his father\u2019s former wife, for he dishonors his father.\u2019 Then all the people will say, \u2018Amen!\u2019", "comment": "tn See note at Deut 22:30.
tn Heb \u201cwho lies with\u201d (so NASB, NRSV); also in vv. 22, 23. This is a Hebrew idiom for having sexual relations (cf. NIV \u201cwho sleeps with\u201d; NLT \u201cwho has sexual intercourse with\u201d).
tn Heb \u201che uncovers his father\u2019s skirt\u201d (NASB similar). See note at Deut 22:30."}, {"pk": 2830346, "translation": "NET", "book": 5, "chapter": 27, "verse": 21, "text": "\u2018Cursed is the one who commits bestiality.\u2019 Then all the people will say, \u2018Amen!\u2019", "comment": "tn Heb \u201clies with any animal\u201d (so NASB, NRSV). \u201cTo lie with\u201d is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal)."}, {"pk": 2830347, "translation": "NET", "book": 5, "chapter": 27, "verse": 22, "text": "\u2018Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.\u2019 Then all the people will say, \u2018Amen!\u2019"}, {"pk": 2830348, "translation": "NET", "book": 5, "chapter": 27, "verse": 23, "text": "\u2018Cursed is the one who has sexual relations with his mother-in-law.\u2019 Then all the people will say, \u2018Amen!\u2019"}, {"pk": 2830349, "translation": "NET", "book": 5, "chapter": 27, "verse": 24, "text": "\u2018Cursed is the one who kills his neighbor in private.\u2019 Then all the people will say, \u2018Amen!\u2019", "comment": "tn Or \u201cstrikes down\u201d (so NRSV)."}, {"pk": 2830350, "translation": "NET", "book": 5, "chapter": 27, "verse": 25, "text": "\u2018Cursed is the one who takes a bribe to kill an innocent person.\u2019 Then all the people will say, \u2018Amen!\u2019"}, {"pk": 2830351, "translation": "NET", "book": 5, "chapter": 27, "verse": 26, "text": "\u2018Cursed is the one who refuses to keep the words of this law.\u2019 Then all the people will say, \u2018Amen!\u2019"}, {"pk": 2830352, "translation": "NET", "book": 5, "chapter": 28, "verse": 1, "text": "\u201cIf you indeed obey the LORD your God and are careful to observe all his commandments I am giving you today, the LORD your God will elevate you above all the nations of the earth.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201cindeed.\u201d
tn Heb \u201ccommanding\u201d; NAB \u201cwhich I enjoin on you today\u201d (likewise in v. 15)."}, {"pk": 2830353, "translation": "NET", "book": 5, "chapter": 28, "verse": 2, "text": "All these blessings will come to you in abundance if you obey the LORD your God:", "comment": "tn Heb \u201ccome upon you and overtake you\u201d (so NASB, NRSV); NIV \u201ccome upon you and accompany you.\u201d"}, {"pk": 2830354, "translation": "NET", "book": 5, "chapter": 28, "verse": 3, "text": "You will be blessed in the city and blessed in the field.", "comment": "tn Or \u201cin the country\u201d (so NAB, NIV, NLT). This expression also occurs in v. 15."}, {"pk": 2830355, "translation": "NET", "book": 5, "chapter": 28, "verse": 4, "text": "Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.", "comment": "tn Heb \u201cthe fruit of your womb\u201d (so NAB, NIV, NRSV)."}, {"pk": 2830356, "translation": "NET", "book": 5, "chapter": 28, "verse": 5, "text": "Your basket and your mixing bowl will be blessed."}, {"pk": 2830357, "translation": "NET", "book": 5, "chapter": 28, "verse": 6, "text": "You will be blessed when you come in and blessed when you go out.", "comment": "sn Come in\u2026go out. To \u201ccome in\u201d and \u201cgo out\u201d is a figure of speech (merism) indicating all of life and its activities."}, {"pk": 2830358, "translation": "NET", "book": 5, "chapter": 28, "verse": 7, "text": "The LORD will cause your enemies who attack you to be struck down before you; they will attack you from one direction but flee from you in seven different directions.", "comment": "tn Heb \u201cway\u201d (also later in this verse and in v. 25).
tn Heb \u201cwho rise up against\u201d (so NIV)."}, {"pk": 2830359, "translation": "NET", "book": 5, "chapter": 28, "verse": 8, "text": "The LORD will decree blessing for you with respect to your barns and in everything you do \u2014 yes, he will bless you in the land he is giving you.", "comment": "tn Heb \u201cthe Lord your God.\u201d Because English would not typically reintroduce the proper name following a relative pronoun (\u201che will bless\u2026the Lord your God is giving\u201d), the pronoun (\u201che\u201d) has been employed here in the translation."}, {"pk": 2830360, "translation": "NET", "book": 5, "chapter": 28, "verse": 9, "text": "The LORD will designate you as his holy people just as he promised you, if you keep his commandments and obey him.", "comment": "tn Heb \u201cand walk in his ways\u201d (so NAB, NASB, NIV, NRSV, NLT).
tn Heb \u201cthe commandments of the Lord your God.\u201d See note on \u201che\u201d in the previous verse."}, {"pk": 2830361, "translation": "NET", "book": 5, "chapter": 28, "verse": 10, "text": "Then all the peoples of the earth will see that you belong to the LORD, and they will respect you.", "comment": "tn Heb \u201cthe name of the Lord is called over you.\u201d The Hebrew idiom indicates ownership; see 2 Sam 12:28; Isa 4:1, as well as BDB 896 s.v. \u05e7\u05b8\u05e8\u05b8\u05d0 Niph. 2.d.(4)."}, {"pk": 2830362, "translation": "NET", "book": 5, "chapter": 28, "verse": 11, "text": "The LORD will greatly multiply your children, the offspring of your livestock, and the produce of your soil in the land which he promised your ancestors he would give you.", "comment": "tn Heb \u201cthe fruit of your womb\u201d (so NAB, NIV, NRSV); CEV \u201cwill give you a lot of children.\u201d
tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 28:8.
tn Heb \u201cfathers\u201d (also in vv. 36, 64)."}, {"pk": 2830363, "translation": "NET", "book": 5, "chapter": 28, "verse": 12, "text": "The LORD will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; you will lend to many nations but you will not borrow from any.", "comment": "tn Heb \u201call the work of your hands.\u201d"}, {"pk": 2830364, "translation": "NET", "book": 5, "chapter": 28, "verse": 13, "text": "The LORD will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his commandments which I am urging you today to be careful to do.", "comment": "tn Heb \u201ccommanding\u201d (so NRSV); NASB \u201cwhich I charge you today.\u201d
tn Heb \u201cthe Lord your God\u2019s.\u201d See note on \u201che\u201d in 28:8."}, {"pk": 2830365, "translation": "NET", "book": 5, "chapter": 28, "verse": 14, "text": "But you must not turn away from all the commandments I am giving you today, to either the right or left, nor pursue other gods and worship them.", "comment": "tn Heb \u201cin order to serve.\u201d
tn Heb \u201cfrom all the words which I am commanding.\u201d"}, {"pk": 2830366, "translation": "NET", "book": 5, "chapter": 28, "verse": 15, "text": "\u201cBut if you ignore the LORD your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force:", "comment": "tn Heb \u201cand overtake you\u201d (so NIV, NRSV); NAB, NLT \u201cand overwhelm you.\u201d
tn Heb \u201cdo not hear the voice of.\u201d"}, {"pk": 2830367, "translation": "NET", "book": 5, "chapter": 28, "verse": 16, "text": "You will be cursed in the city and cursed in the field."}, {"pk": 2830368, "translation": "NET", "book": 5, "chapter": 28, "verse": 17, "text": "Your basket and your mixing bowl will be cursed."}, {"pk": 2830369, "translation": "NET", "book": 5, "chapter": 28, "verse": 18, "text": "Your children will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks.", "comment": "tn Heb \u201cthe fruit of your womb\u201d (so NAB, NIV, NRSV)."}, {"pk": 2830370, "translation": "NET", "book": 5, "chapter": 28, "verse": 19, "text": "You will be cursed when you come in and cursed when you go out.", "comment": "sn See note on the similar expression in v. 6."}, {"pk": 2830371, "translation": "NET", "book": 5, "chapter": 28, "verse": 20, "text": "\u201cThe LORD will send on you a curse, confusing you and opposing you in everything you undertake until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me.", "comment": "tn Heb \u201cthe curse, the confusion, and the rebuke\u201d (NASB and NIV similar); NRSV \u201cdisaster, panic, and frustration.\u201d
tc For the MT first person common singular suffix (\u201cme\u201d), the LXX reads either \u201cLord\u201d (Lucian) or third person masculine singular suffix (\u201chim\u201d; various codices). The MT\u2019s more difficult reading probably represents the original text.tn Heb \u201cthe evil of your doings wherein you have forsaken me\u201d; CEV \u201call because you rejected the Lord.\u201d
tn Heb \u201cin all the stretching out of your hand.\u201d"}, {"pk": 2830372, "translation": "NET", "book": 5, "chapter": 28, "verse": 21, "text": "The LORD will plague you with deadly diseases until he has completely removed you from the land you are about to possess.", "comment": "tn Heb \u201cwill cause pestilence to cling to you.\u201d"}, {"pk": 2830373, "translation": "NET", "book": 5, "chapter": 28, "verse": 22, "text": "He will afflict you with weakness, fever, inflammation, infection, sword, blight, and mildew; these will attack you until you perish.", "comment": "tn Heb \u201cThe Lord.\u201d See note on \u201che\u201d in 28:8.
tn Heb \u201chot fever\u201d; NIV \u201cscorching heat.\u201d
tn Or \u201cdrought\u201d (so NIV, NRSV, NLT).
tn Or perhaps \u201cconsumption\u201d (so KJV, NASB, NRSV). The term is from a verbal root that indicates a weakening of one\u2019s physical strength (cf. NAB \u201cwasting\u201d; NIV, NLT \u201cwasting disease\u201d)."}, {"pk": 2830374, "translation": "NET", "book": 5, "chapter": 28, "verse": 23, "text": "The sky above your heads will be bronze and the earth beneath you iron.", "comment": "tn Or \u201cheavens\u201d (also in the following verse). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context.
tc The MT reads \u201cYour.\u201d The LXX reads \u201cHeaven will be to you.\u201d"}, {"pk": 2830375, "translation": "NET", "book": 5, "chapter": 28, "verse": 24, "text": "The LORD will make the rain of your land powder and dust; it will come down on you from the sky until you are destroyed."}, {"pk": 2830376, "translation": "NET", "book": 5, "chapter": 28, "verse": 25, "text": "\u201cThe LORD will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror to all the kingdoms of the earth.", "comment": "tc The meaningless MT reading \u05d6\u05b7\u05e2\u05b2\u05d5\u05b8\u05d4 (za\u2019avah) is clearly a transposition of the more commonly attested Hebrew noun \u05d6\u05b0\u05d5\u05b8\u05e2\u05b8\u05d4 (z\u00ffva\u2019ah, \u201cterror\u201d)."}, {"pk": 2830377, "translation": "NET", "book": 5, "chapter": 28, "verse": 26, "text": "Your carcasses will be food for every bird of the sky and wild animal of the earth, and there will be no one to chase them off."}, {"pk": 2830378, "translation": "NET", "book": 5, "chapter": 28, "verse": 27, "text": "The LORD will afflict you with the boils of Egypt and with tumors, eczema, and scabies, all of which cannot be healed."}, {"pk": 2830379, "translation": "NET", "book": 5, "chapter": 28, "verse": 28, "text": "The LORD will also subject you to madness, blindness, and confusion of mind.", "comment": "tn Heb \u201cheart\u201d (so KJV, NASB)."}, {"pk": 2830380, "translation": "NET", "book": 5, "chapter": 28, "verse": 29, "text": "You will feel your way along at noon like the blind person does in darkness and you will not succeed in anything you do; you will be constantly oppressed and continually robbed, with no one to save you.", "comment": "tn Heb \u201cyou will not cause your ways to prosper.\u201d"}, {"pk": 2830381, "translation": "NET", "book": 5, "chapter": 28, "verse": 30, "text": "You will be engaged to a woman and another man will rape her. You will build a house but not live in it. You will plant a vineyard but not even begin to use it.", "comment": "tc For MT reading \u05e9\u05c1\u05b8\u05d2\u05b7\u05dc (shagal, \u201cravish; violate\u201d), the Syriac, Targum, and Vulgate presume the less violent \u05e9\u05c1\u05b8\u05db\u05b7\u05d1 (shakhav, \u201clie with\u201d). The unexpected counterpart to betrothal here favors the originality of the MT."}, {"pk": 2830382, "translation": "NET", "book": 5, "chapter": 28, "verse": 31, "text": "Your ox will be slaughtered before your very eyes but you will not eat of it. Your donkey will be stolen from you as you watch and will not be returned to you. Your flock of sheep will be given to your enemies and there will be no one to save you."}, {"pk": 2830383, "translation": "NET", "book": 5, "chapter": 28, "verse": 32, "text": "Your sons and daughters will be given to another people while you look on in vain all day, and you will be powerless to do anything about it.", "comment": "tn Heb \u201cand there will be no power in your hand\u201d; NCV \u201cthere will be nothing you can do.\u201d"}, {"pk": 2830384, "translation": "NET", "book": 5, "chapter": 28, "verse": 33, "text": "As for the produce of your land and all your labor, a people you do not know will consume it, and you will be nothing but oppressed and crushed for the rest of your lives."}, {"pk": 2830385, "translation": "NET", "book": 5, "chapter": 28, "verse": 34, "text": "You will go insane from seeing all this."}, {"pk": 2830386, "translation": "NET", "book": 5, "chapter": 28, "verse": 35, "text": "The LORD will afflict you in your knees and on your legs with painful, incurable boils \u2014 from the soles of your feet to the top of your head."}, {"pk": 2830387, "translation": "NET", "book": 5, "chapter": 28, "verse": 36, "text": "The LORD will force you and your king whom you will appoint over you to go away to a people whom you and your ancestors have not known, and you will serve other gods of wood and stone there.", "comment": "tc The LXX reads the plural \u201ckings.\u201d"}, {"pk": 2830388, "translation": "NET", "book": 5, "chapter": 28, "verse": 37, "text": "You will become an occasion of horror, a proverb, and an object of ridicule to all the peoples to whom the LORD will drive you."}, {"pk": 2830389, "translation": "NET", "book": 5, "chapter": 28, "verse": 38, "text": "\u201cYou will take much seed to the field but gather little harvest, because locusts will consume it."}, {"pk": 2830390, "translation": "NET", "book": 5, "chapter": 28, "verse": 39, "text": "You will plant vineyards and cultivate them, but you will not drink wine or gather in grapes, because worms will eat them."}, {"pk": 2830391, "translation": "NET", "book": 5, "chapter": 28, "verse": 40, "text": "You will have olive trees throughout your territory but you will not anoint yourself with olive oil, because the olives will drop off the trees while still unripe.", "comment": "tn Heb \u201cyour olives will drop off\u201d (\u05e0\u05b8\u05e9\u05c1\u05b7\u05dc, nashal), referring to the olives dropping off before they ripen."}, {"pk": 2830392, "translation": "NET", "book": 5, "chapter": 28, "verse": 41, "text": "You will bear sons and daughters but not keep them, because they will be taken into captivity."}, {"pk": 2830393, "translation": "NET", "book": 5, "chapter": 28, "verse": 42, "text": "Whirring locusts will take over every tree and all the produce of your soil.", "comment": "tn The Hebrew term denotes some sort of buzzing or whirring insect; some have understood this to be a type of locust (KJV, NIV, CEV), but other insects have also been suggested: \u201cbuzzing insects\u201d (NAB); \u201cthe cricket\u201d (NASB); \u201cthe cicada\u201d (NRSV)."}, {"pk": 2830394, "translation": "NET", "book": 5, "chapter": 28, "verse": 43, "text": "The foreigners who reside among you will become higher and higher over you and you will become lower and lower.", "comment": "tn Heb \u201cthe foreigner.\u201d This is a collective singular and has therefore been translated as plural; this includes the pronouns in the following verse, which are also singular in the Hebrew text."}, {"pk": 2830395, "translation": "NET", "book": 5, "chapter": 28, "verse": 44, "text": "They will lend to you but you will not lend to them; they will become the head and you will become the tail!"}, {"pk": 2830396, "translation": "NET", "book": 5, "chapter": 28, "verse": 45, "text": "All these curses will fall on you, pursuing and overtaking you until you are destroyed, because you would not obey the LORD your God by keeping his commandments and statutes that he has given you.", "comment": "tn Heb \u201ccommanded\u201d; NAB, NIV, TEV \u201che gave you.\u201d"}, {"pk": 2830397, "translation": "NET", "book": 5, "chapter": 28, "verse": 46, "text": "These curses will be a perpetual sign and wonder with reference to you and your descendants.", "comment": "tn Heb \u201cthey\u201d; the referent (the curses mentioned previously) has been specified in the translation for clarity.
tn Heb \u201cseed\u201d (so KJV, ASV)."}, {"pk": 2830398, "translation": "NET", "book": 5, "chapter": 28, "verse": 47, "text": "\u201cBecause you have not served the LORD your God joyfully and wholeheartedly with the abundance of everything you have,"}, {"pk": 2830399, "translation": "NET", "book": 5, "chapter": 28, "verse": 48, "text": "instead in hunger, thirst, nakedness, and poverty you will serve your enemies whom the LORD will send against you. They will place an iron yoke on your neck until they have destroyed you.", "comment": "tn Heb \u201che\u201d (also later in this verse). The pronoun is a collective singular referring to the enemies (cf. CEV, NLT). Many translations understand the singular pronoun to refer to the Lord (cf. NAB, NASB, NIV, NCV, NRSV, TEV).
tn Heb \u201clack of everything.\u201d"}, {"pk": 2830400, "translation": "NET", "book": 5, "chapter": 28, "verse": 49, "text": "The LORD will raise up a distant nation against you, one from the other side of the earth as the eagle flies, a nation whose language you will not understand,", "comment": "tn Heb \u201cfrom the end of the earth.\u201d
tn Some translations understand this to mean \u201clike an eagle swoops down\u201d (e.g., NAB, NASB, NIV, NRSV, NLT), comparing the swift attack of an eagle to the attack of the Israelites\u2019 enemies."}, {"pk": 2830401, "translation": "NET", "book": 5, "chapter": 28, "verse": 50, "text": "a nation of stern appearance that will have no regard for the elderly or pity for the young."}, {"pk": 2830402, "translation": "NET", "book": 5, "chapter": 28, "verse": 51, "text": "They will devour the offspring of your livestock and the produce of your soil until you are destroyed. They will not leave you with any grain, new wine, olive oil, calves of your herds, or lambs of your flocks until they have destroyed you.", "comment": "tn Heb \u201cit\u201d (so NRSV), a collective singular referring to the invading nation (several times in this verse and v. 52).
tn Heb \u201cincrease of herds.\u201d
tn Heb \u201cgrowth of flocks.\u201d"}, {"pk": 2830403, "translation": "NET", "book": 5, "chapter": 28, "verse": 52, "text": "They will besiege all of your villages until all of your high and fortified walls collapse \u2014 those in which you put your confidence throughout the land. They will besiege all your villages throughout the land the LORD your God has given you.", "comment": "tn Heb \u201cgates,\u201d also in vv. 55, 57."}, {"pk": 2830404, "translation": "NET", "book": 5, "chapter": 28, "verse": 53, "text": "You will then eat your own offspring, the flesh of the sons and daughters the LORD your God has given you, because of the severity of the siege by which your enemies will constrict you.", "comment": "tn Heb \u201cthe fruit of your womb\u201d (so NAB, NRSV); NASB \u201cthe offspring of your own body.\u201d
tn Heb \u201csiege and stress.\u201d"}, {"pk": 2830405, "translation": "NET", "book": 5, "chapter": 28, "verse": 54, "text": "The man among you who is by nature tender and sensitive will turn against his brother, his beloved wife, and his remaining children."}, {"pk": 2830406, "translation": "NET", "book": 5, "chapter": 28, "verse": 55, "text": "He will withhold from all of them his children\u2019s flesh that he is eating (since there is nothing else left), because of the severity of the siege by which your enemy will constrict you in your villages.", "comment": "tn Heb \u201cbesiege,\u201d redundant with the noun \u201csiege.\u201d"}, {"pk": 2830407, "translation": "NET", "book": 5, "chapter": 28, "verse": 56, "text": "Likewise, the most tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, will turn against her beloved husband, her sons and daughters,", "comment": "tn Heb \u201cdelicateness and tenderness.\u201d
tc The LXX adds \u03c3\u03c6\u03cc\u03b4\u03c1\u03b1 (sfodra, \u201cvery\u201d) to bring the description into line with v. 54."}, {"pk": 2830408, "translation": "NET", "book": 5, "chapter": 28, "verse": 57, "text": "and will secretly eat her afterbirth and her newborn children (since she has nothing else), because of the severity of the siege by which your enemy will constrict you in your villages.", "comment": "tn Heb \u201cher sons that she will bear.\u201d
tn Heb includes \u201cin her need for everything.\u201d
tn Heb includes \u201cthat which comes out from between her feet.\u201d"}, {"pk": 2830409, "translation": "NET", "book": 5, "chapter": 28, "verse": 58, "text": "\u201cIf you refuse to obey all the words of this law, the things written in this scroll, and refuse to fear this glorious and awesome name, the LORD your God,", "comment": "tn Heb \u201cIf you are not careful to do.\u201d"}, {"pk": 2830410, "translation": "NET", "book": 5, "chapter": 28, "verse": 59, "text": "then the LORD will increase your punishments and those of your descendants \u2014 great and long-lasting afflictions and severe, enduring illnesses."}, {"pk": 2830411, "translation": "NET", "book": 5, "chapter": 28, "verse": 60, "text": "He will infect you with all the diseases of Egypt that you dreaded, and they will persistently afflict you.", "comment": "sn These are the plagues the Lord inflicted on the Egyptians prior to the exodus which, though they did not fall upon the Israelites, must have caused great terror (cf. Exod 15:26).
tn Heb \u201cwill cling to you\u201d (so NIV); NLT \u201cwill claim you.\u201d"}, {"pk": 2830412, "translation": "NET", "book": 5, "chapter": 28, "verse": 61, "text": "Moreover, the LORD will bring upon you every kind of sickness and plague not mentioned in this scroll of commandments, until you have perished.", "comment": "tn The Hebrew term \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah) can refer either (1) to the whole Pentateuch or, more likely, (2) to the book of Deuteronomy or even (3) only to this curse section of the covenant text. \u201cScroll\u201d better reflects the actual document, since \u201cbook\u201d conveys the notion of a bound book with pages to the modern English reader. Cf. KJV, NASB, NRSV \u201cthe book of this law\u201d; NIV, NLT \u201cthis Book of the Law\u201d; TEV \u201cthis book of God\u2019s laws and teachings.\u201d"}, {"pk": 2830413, "translation": "NET", "book": 5, "chapter": 28, "verse": 62, "text": "There will be very few of you left, though at one time you were as numerous as the stars in the sky, because you will have disobeyed the LORD your God.", "comment": "tn Or \u201cheavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context.
tn Heb \u201chave not listened to the voice of.\u201d"}, {"pk": 2830414, "translation": "NET", "book": 5, "chapter": 28, "verse": 63, "text": "This is what will happen: Just as the LORD delighted to do good for you and make you numerous, he will take delight in destroying and decimating you. You will be uprooted from the land you are about to possess.", "comment": "tn Heb \u201cthe Lord.\u201d See note on \u201che\u201d in 28:8."}, {"pk": 2830415, "translation": "NET", "book": 5, "chapter": 28, "verse": 64, "text": "The LORD will scatter you among all nations, from one end of the earth to the other. There you will worship other gods that neither you nor your ancestors have known, gods of wood and stone."}, {"pk": 2830416, "translation": "NET", "book": 5, "chapter": 28, "verse": 65, "text": "Among those nations you will have no rest nor will there be a place of peaceful rest for the soles of your feet, for there the LORD will give you an anxious heart, failing eyesight, and a spirit of despair."}, {"pk": 2830417, "translation": "NET", "book": 5, "chapter": 28, "verse": 66, "text": "Your life will hang in doubt before you; you will be terrified by night and day and will have no certainty of surviving from one day to the next.", "comment": "tn Heb \u201cyou will not be confident in your life.\u201d The phrase \u201cfrom one day to the next\u201d is implied by the following verse."}, {"pk": 2830418, "translation": "NET", "book": 5, "chapter": 28, "verse": 67, "text": "In the morning you will say, \u2018If only it were evening!\u2019 And in the evening you will say, \u2018I wish it were morning!\u2019 because of the things you will fear and the things you will see."}, {"pk": 2830419, "translation": "NET", "book": 5, "chapter": 28, "verse": 68, "text": "Then the LORD will make you return to Egypt by ship, over a route I said to you that you would never see again. There you will sell yourselves to your enemies as male and female slaves, but no one will buy you.\u201d"}, {"pk": 2830420, "translation": "NET", "book": 5, "chapter": 29, "verse": 1, "text": "(28:69) These are the words of the covenant that the LORD commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb.", "comment": "sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.
sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT)."}, {"pk": 2830421, "translation": "NET", "book": 5, "chapter": 29, "verse": 2, "text": "Moses proclaimed to all Israel as follows: \u201cYou have seen all that the LORD did in the land of Egypt to Pharaoh, all his servants, and his land.", "comment": "tn The Hebrew text includes \u201cto your eyes,\u201d but this is redundant in English style (cf. the preceding \u201cyou have seen\u201d) and is omitted in the translation."}, {"pk": 2830422, "translation": "NET", "book": 5, "chapter": 29, "verse": 3, "text": "Your eyes have seen the great judgments, those signs and mighty wonders.", "comment": "tn Heb \u201ctestings.\u201d This is a reference to the plagues; see note at 4:34."}, {"pk": 2830423, "translation": "NET", "book": 5, "chapter": 29, "verse": 4, "text": "But to this very day the LORD has not given you an understanding mind, perceptive eyes, or discerning ears!", "comment": "tn Heb \u201ca heart to know, eyes to see and ears to hear\u201d (NASB similar); NAB, NRSV \u201ca mind to understand, or eyes to see, or ears to hear.\u201d"}, {"pk": 2830424, "translation": "NET", "book": 5, "chapter": 29, "verse": 5, "text": "I have led you through the desert for forty years. Your clothing has not worn out nor have your sandals deteriorated.", "comment": "tn The Hebrew text includes \u201con you.\u201d This has not been included in the translation for stylistic reasons.
tn The Hebrew text includes \u201cfrom on your feet.\u201d"}, {"pk": 2830425, "translation": "NET", "book": 5, "chapter": 29, "verse": 6, "text": "You have eaten no bread and drunk no wine or beer \u2014 all so that you might know that I am the LORD your God!", "comment": "tc The LXX reads \u201cthat he is the Lord your God.\u201d"}, {"pk": 2830426, "translation": "NET", "book": 5, "chapter": 29, "verse": 7, "text": "When you came to this place King Sihon of Heshbon and King Og of Bashan came out to make war and we defeated them."}, {"pk": 2830427, "translation": "NET", "book": 5, "chapter": 29, "verse": 8, "text": "Then we took their land and gave it as an inheritance to Reuben, Gad, and half the tribe of Manasseh."}, {"pk": 2830428, "translation": "NET", "book": 5, "chapter": 29, "verse": 9, "text": "\u201cTherefore, keep the terms of this covenant and obey them so that you may be successful in everything you do.", "comment": "tn Heb \u201cwords.\u201d"}, {"pk": 2830429, "translation": "NET", "book": 5, "chapter": 29, "verse": 10, "text": "You are standing today, all of you, before the LORD your God \u2014 the heads of your tribes, your elders, your officials, every Israelite man,", "comment": "tc Heb \u201cyour heads, your tribes.\u201d The Syriac presupposes either \u201cheads of your tribes\u201d or \u201cyour heads, your judges,\u201d etc. (reading \u05e9\u05c1\u05b9\u05e4\u05b0\u05d8\u05b5\u05db\u05b6\u05dd [shof\u00fftekhem] for \u05e9\u05c1\u05b4\u05d1\u05b0\u05d8\u05b5\u05d9\u05db\u05b6\u05dd [shivtekhem]). Its comparative difficulty favors the originality of the MT reading. Cf. KJV \u201cyour captains of your tribes\u201d; NRSV \u201cthe leaders of your tribes\u201d; NLT \u201cyour tribal leaders.\u201d"}, {"pk": 2830430, "translation": "NET", "book": 5, "chapter": 29, "verse": 11, "text": "your infants, your wives, and the foreigners living in your encampment, those who chop wood and those who carry water \u2014", "comment": "tn Heb \u201cyour.\u201d"}, {"pk": 2830431, "translation": "NET", "book": 5, "chapter": 29, "verse": 12, "text": "so that you may enter by oath into the covenant the LORD your God is making with you today.", "comment": "tn Heb \u201cfor you to pass on into the covenant of the Lord your God and into his oath, which the Lord your God is cutting with you today.\u201d"}, {"pk": 2830432, "translation": "NET", "book": 5, "chapter": 29, "verse": 13, "text": "Today he will affirm that you are his people and that he is your God, just as he promised you and as he swore by oath to your ancestors Abraham, Isaac, and Jacob.", "comment": "tn Heb \u201cfathers\u201d (also in v. 25).
tn Heb \u201cin order to establish you today to him for a people and he will be to you for God.\u201d Verses 10-13 are one long sentence in Hebrew. The translation divides this into two sentences for stylistic reasons."}, {"pk": 2830433, "translation": "NET", "book": 5, "chapter": 29, "verse": 14, "text": "It is not with you alone that I am making this covenant by oath,"}, {"pk": 2830434, "translation": "NET", "book": 5, "chapter": 29, "verse": 15, "text": "but with whoever stands with us here today before the LORD our God as well as those not with us here today.", "comment": "tn This is interpreted by some English versions as a reference to generations not yet born (cf. TEV, CEV, NLT)."}, {"pk": 2830435, "translation": "NET", "book": 5, "chapter": 29, "verse": 16, "text": "\u201c(For you know how we lived in the land of Egypt and how we crossed through the nations as we traveled."}, {"pk": 2830436, "translation": "NET", "book": 5, "chapter": 29, "verse": 17, "text": "You have seen their detestable things and idols of wood, stone, silver, and gold.)", "comment": "tn The Hebrew text includes \u201cwhich were with them.\u201d Verses 16-17 constitute a parenthetical comment.
tn The Hebrew term \u05e9\u05c1\u05b4\u05e7\u05bc\u05d5\u05bc\u05e5 (shiquts) refers to anything out of keeping with the nature and character of Yahweh and therefore to be avoided by his people Israel. It is commonly used with or as a synonym for \u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b8\u05d4 (to\u2019evah, \u201cdetestable, abhorrent\u201d; 2 Kgs 23:13; Jer 16:18; Ezek 5:11; 7:20; 11:18, 21; see note on the term \u201cabhorrent\u201d in Deut 7:25). See M. Grisanti, NIDOTTE 4:243-46."}, {"pk": 2830437, "translation": "NET", "book": 5, "chapter": 29, "verse": 18, "text": "Beware that the heart of no man, woman, clan, or tribe among you turns away from the LORD our God today to pursue and serve the gods of those nations; beware that there is among you no root producing poisonous and bitter fruit.", "comment": "tn Heb \u201cyielding fruit poisonous and wormwood.\u201d The Hebrew noun \u05dc\u05b7\u05e2\u05b2\u05e0\u05b8\u05d4 (la\u2019anah) literally means \u201cwormwood\u201d (so KJV, ASV, NAB, NASB), but is used figuratively for anything extremely bitter, thus here \u201cfruit poisonous and bitter.\u201d"}, {"pk": 2830438, "translation": "NET", "book": 5, "chapter": 29, "verse": 19, "text": "When such a person hears the words of this oath he secretly blesses himself and says, \u201cI will have peace though I continue to walk with a stubborn spirit.\u201d This will destroy the watered ground with the parched.", "comment": "tn Or \u201cinvokes a blessing on himself.\u201d A formalized word of blessing is in view, the content of which appears later in the verse.
tn Heb \u201cin his heart.\u201d
tn Heb \u201che\u201d; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.
tn Heb \u201cheart.\u201d
tn Heb \u201cthus destroying.\u201d For stylistic reasons the translation begins a new sentence here.
tn Heb \u201cthe watered with the parched.\u201d The word \u201cground\u201d is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches \u2013 \u201cthe watered and the parched.\u201d Cf. CEV \u201cyou will cause the rest of Israel to be punished along with you.\u201d"}, {"pk": 2830439, "translation": "NET", "book": 5, "chapter": 29, "verse": 20, "text": "The LORD will be unwilling to forgive him, and his intense anger will rage against that man; all the curses written in this scroll will fall upon him and the LORD will obliterate his name from memory.", "comment": "tn Or \u201cwill lie in wait against him.\u201d
tn Heb \u201cthe wrath of the Lord and his zeal.\u201d The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.
tn Heb \u201csmoke,\u201d or \u201csmolder.\u201d
tn Heb \u201cthe entire oath.\u201d
tn Heb \u201cblot out his name from under the sky.\u201d"}, {"pk": 2830440, "translation": "NET", "book": 5, "chapter": 29, "verse": 21, "text": "The LORD will single him out for judgment from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law.", "comment": "tn Heb \u201cset him apart.\u201d
tn Heb \u201cfor evil\u201d; NAB \u201cfor doom\u201d; NASB \u201cfor adversity\u201d; NIV \u201cfor disaster\u201d; NRSV \u201cfor calamity.\u201d"}, {"pk": 2830441, "translation": "NET", "book": 5, "chapter": 29, "verse": 22, "text": "The generation to come \u2014 your descendants who will rise up after you, as well as the foreigner who will come from distant places \u2014 will see the afflictions of that land and the illnesses that the LORD has brought on it.", "comment": "tn Heb \u201cwill say and see.\u201d One expects a quotation to appear, but it seems to be omitted. To avoid confusion in the translation, the verb \u201cwill say\u201d is omitted."}, {"pk": 2830442, "translation": "NET", "book": 5, "chapter": 29, "verse": 23, "text": "The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the LORD destroyed in his intense anger.", "comment": "tn Heb \u201cthe anger and the wrath.\u201d This construction is a hendiadys intended to intensify the emotion."}, {"pk": 2830443, "translation": "NET", "book": 5, "chapter": 29, "verse": 24, "text": "Then all the nations will ask, \u201cWhy has the LORD done all this to this land? What is this fierce, heated display of anger all about?\u201d", "comment": "tn Heb \u201cthis great burning of anger\u201d; KJV \u201cthe heat of this great anger.\u201d"}, {"pk": 2830444, "translation": "NET", "book": 5, "chapter": 29, "verse": 25, "text": "Then people will say, \u201cBecause they abandoned the covenant of the LORD, the God of their ancestors, which he made with them when he brought them out of the land of Egypt."}, {"pk": 2830445, "translation": "NET", "book": 5, "chapter": 29, "verse": 26, "text": "They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship.", "comment": "tn Heb \u201cdid not assign to them\u201d; NASB, NRSV \u201chad not allotted to them.\u201d"}, {"pk": 2830446, "translation": "NET", "book": 5, "chapter": 29, "verse": 27, "text": "That is why the LORD\u2019s anger erupted against this land, bringing on it all the curses written in this scroll.", "comment": "tn Heb \u201cthe entire curse.\u201d"}, {"pk": 2830447, "translation": "NET", "book": 5, "chapter": 29, "verse": 28, "text": "So the LORD has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.\u201d"}, {"pk": 2830448, "translation": "NET", "book": 5, "chapter": 29, "verse": 29, "text": "Secret things belong to the LORD our God, but those that are revealed belong to us and our descendants forever, so that we might obey all the words of this law.", "comment": "tn Heb \u201csons\u201d (so NASB); KJV, ASV, NIV, NRSV \u201cchildren.\u201d"}, {"pk": 2830449, "translation": "NET", "book": 5, "chapter": 30, "verse": 1, "text": "\u201cWhen you have experienced all these things, both the blessings and the curses I have set before you, you will reflect upon them in all the nations where the LORD your God has banished you.", "comment": "tn Heb \u201cthe blessing and the curse.\u201d
tn Heb \u201cand you bring (them) back to your heart.\u201d"}, {"pk": 2830450, "translation": "NET", "book": 5, "chapter": 30, "verse": 2, "text": "Then if you and your descendants turn to the LORD your God and obey him with your whole mind and being just as I am commanding you today,", "comment": "tn Heb \u201csons\u201d (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT \u201cchildren.\u201d
tn Or \u201cheart and soul\u201d (also in vv. 6, 10).
tn Heb \u201caccording to all.\u201d"}, {"pk": 2830451, "translation": "NET", "book": 5, "chapter": 30, "verse": 3, "text": "the LORD your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he has scattered you.", "comment": "tn Heb \u201cthe Lord your God.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830452, "translation": "NET", "book": 5, "chapter": 30, "verse": 4, "text": "Even if your exiles are in the most distant land, from there the LORD your God will gather you and bring you back.", "comment": "tn Heb \u201care at the farthest edge of the heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2830453, "translation": "NET", "book": 5, "chapter": 30, "verse": 5, "text": "Then he will bring you to the land your ancestors possessed and you also will possess it; he will do better for you and multiply you more than he did your ancestors.", "comment": "tn Heb \u201cthe Lord your God.\u201d See note on the second occurrence of the word \u201che\u201d in v. 3.
tn Heb \u201cfathers\u201d (also later in this verse and in vv. 9, 20)."}, {"pk": 2830454, "translation": "NET", "book": 5, "chapter": 30, "verse": 6, "text": "The LORD your God will also cleanse your heart and the hearts of your descendants so that you may love him with all your mind and being and so that you may live.", "comment": "tn Heb \u201ccircumcise\u201d (so KJV, NAB, NIV, NRSV); TEV \u201cwill give you and your descendents obedient hearts.\u201d See note on the word \u201ccleanse\u201d in Deut 10:16.
tn Heb \u201cthe Lord your God.\u201d See note on the second occurrence of the word \u201che\u201d in v. 3.
tn Heb \u201cseed\u201d (so KJV, ASV)."}, {"pk": 2830455, "translation": "NET", "book": 5, "chapter": 30, "verse": 7, "text": "Then the LORD your God will put all these curses on your enemies, on those who hate you and persecute you."}, {"pk": 2830456, "translation": "NET", "book": 5, "chapter": 30, "verse": 8, "text": "You will return and obey the LORD, keeping all his commandments I am giving you today.", "comment": "tn Heb \u201ccommanding\u201d; NAB \u201cwhich I now enjoin on you.\u201d"}, {"pk": 2830457, "translation": "NET", "book": 5, "chapter": 30, "verse": 9, "text": "The LORD your God will make the labor of your hands abundantly successful and multiply your children, the offspring of your cattle, and the produce of your soil. For the LORD your God will once more rejoice over you to make you prosperous just as he rejoiced over your ancestors,", "comment": "tn Heb \u201cthe fruit of your womb\u201d (so NAB, NIV); NRSV \u201cof your body.\u201d
tn The Hebrew text includes \u201cfor good.\u201d
tc The MT reads \u201chand\u201d (singular). Most versions read the plural.
tn Heb \u201creturn and.\u201d The Hebrew verb is used idiomatically here to indicate the repetition of the following action."}, {"pk": 2830458, "translation": "NET", "book": 5, "chapter": 30, "verse": 10, "text": "if you obey the LORD your God and keep his commandments and statutes that are written in this scroll of the law. But you must turn to him with your whole mind and being.", "comment": "tn Heb \u201cto the Lord your God.\u201d See note on the second occurrence of the word \u201che\u201d in v. 3."}, {"pk": 2830459, "translation": "NET", "book": 5, "chapter": 30, "verse": 11, "text": "\u201cThis commandment I am giving you today is not too difficult for you, nor is it too remote.", "comment": "tn Heb \u201ccommanding\u201d; NAB \u201cwhich I enjoin on you.\u201d"}, {"pk": 2830460, "translation": "NET", "book": 5, "chapter": 30, "verse": 12, "text": "It is not in heaven, as though one must say, \u201cWho will go up to heaven to get it for us and proclaim it to us so we may obey it?\u201d"}, {"pk": 2830461, "translation": "NET", "book": 5, "chapter": 30, "verse": 13, "text": "And it is not across the sea, as though one must say, \u201cWho will cross over to the other side of the sea and get it for us and proclaim it to us so we may obey it?\u201d"}, {"pk": 2830462, "translation": "NET", "book": 5, "chapter": 30, "verse": 14, "text": "For the thing is very near you \u2014 it is in your mouth and in your mind so that you can do it.", "comment": "tn Heb \u201cheart.\u201d"}, {"pk": 2830463, "translation": "NET", "book": 5, "chapter": 30, "verse": 15, "text": "\u201cLook! I have set before you today life and prosperity on the one hand, and death and disaster on the other."}, {"pk": 2830464, "translation": "NET", "book": 5, "chapter": 30, "verse": 16, "text": "What I am commanding you today is to love the LORD your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the LORD your God will bless you in the land which you are about to possess.", "comment": "tc A number of LXX mss insert before this verse, \u201cif you obey the commandments of the Lord your God,\u201d thus translating \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) as \u201cwhich\u201d and the rest as \u201cI am commanding you today, to love,\u201d etc., \u201cthen you will live,\u201d etc.
tn Heb \u201cwhich you are going there to possess it.\u201d This has been simplified in the translation for stylistic reasons."}, {"pk": 2830465, "translation": "NET", "book": 5, "chapter": 30, "verse": 17, "text": "However, if you turn aside and do not obey, but are lured away to worship and serve other gods,", "comment": "tn Heb \u201cyour heart,\u201d as a metonymy for the person."}, {"pk": 2830466, "translation": "NET", "book": 5, "chapter": 30, "verse": 18, "text": "I declare to you this very day that you will certainly perish! You will not extend your time in the land you are crossing the Jordan to possess.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201ccertainly.\u201d
tn Heb \u201cto go there to possess it.\u201d"}, {"pk": 2830467, "translation": "NET", "book": 5, "chapter": 30, "verse": 19, "text": "Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!"}, {"pk": 2830468, "translation": "NET", "book": 5, "chapter": 30, "verse": 20, "text": "I also call on you to love the LORD your God, to obey him and be loyal to him, for he gives you life and enables you to live continually in the land the LORD promised to give to your ancestors Abraham, Isaac, and Jacob.\u201d", "comment": "tn Heb \u201che is your life and the length of your days to live.\u201d
tn The words \u201cI also call on you\u201d are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19\u201320 are one long sentence, which the translation divides into two."}, {"pk": 2830469, "translation": "NET", "book": 5, "chapter": 31, "verse": 1, "text": "Then Moses went and spoke these words to all Israel.", "comment": "tn In the MT this refers to the words that follow (cf. NIV, NCV).
tc For the MT reading \u05d5\u05b7\u05d9\u05bc\u05b5\u05dc\u05b6\u05da\u05b0 (vayyelekh, \u201che went\u201d), the LXX and Qumran have \u05d5\u05b7\u05d9\u05b0\u05db\u05b7\u05dc (vaykhal, \u201che finished\u201d): \u201cSo Moses finished speaking,\u201d etc. The difficult reading of the MT favors its authenticity."}, {"pk": 2830470, "translation": "NET", "book": 5, "chapter": 31, "verse": 2, "text": "He said to them, \u201cToday I am a hundred and twenty years old. I am no longer able to get about, and the LORD has said to me, \u2018You will not cross the Jordan.\u2019", "comment": "tn Or \u201cam no longer able to lead you\u201d (NIV, NLT); Heb \u201cam no longer able to go out and come in.\u201d"}, {"pk": 2830471, "translation": "NET", "book": 5, "chapter": 31, "verse": 3, "text": "As for the LORD your God, he is about to cross over before you; he will destroy these nations before you and dispossess them. As for Joshua, he is about to cross before you just as the LORD has said."}, {"pk": 2830472, "translation": "NET", "book": 5, "chapter": 31, "verse": 4, "text": "The LORD will do to them just what he did to Sihon and Og, the Amorite kings, and to their land, which he destroyed."}, {"pk": 2830473, "translation": "NET", "book": 5, "chapter": 31, "verse": 5, "text": "The LORD will deliver them over to you and you will do to them according to the whole commandment I have given you."}, {"pk": 2830474, "translation": "NET", "book": 5, "chapter": 31, "verse": 6, "text": "Be strong and courageous! Do not fear or tremble before them, for the LORD your God is the one who is going with you. He will not fail you or abandon you!\u201d"}, {"pk": 2830475, "translation": "NET", "book": 5, "chapter": 31, "verse": 7, "text": "Then Moses called out to Joshua in the presence of all Israel, \u201cBe strong and courageous, for you will accompany these people to the land that the LORD promised to give their ancestors, and you will enable them to inherit it.", "comment": "tn The Hebrew text includes \u201cand said to him.\u201d This has not been included in the translation for stylistic reasons.
tn Heb \u201cfathers\u201d (also in v. 20)."}, {"pk": 2830476, "translation": "NET", "book": 5, "chapter": 31, "verse": 8, "text": "The LORD is indeed going before you \u2014 he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!\u201d"}, {"pk": 2830477, "translation": "NET", "book": 5, "chapter": 31, "verse": 9, "text": "Then Moses wrote down this law and gave it to the Levitical priests, who carry the ark of the LORD\u2019s covenant, and to all Israel\u2019s elders."}, {"pk": 2830478, "translation": "NET", "book": 5, "chapter": 31, "verse": 10, "text": "He commanded them: \u201cAt the end of seven years, at the appointed time of the cancellation of debts, at the Feast of Temporary Shelters,", "comment": "tn The Hebrew phrase \u05d4\u05b7\u05e1\u05bc\u05bb\u05db\u05bc\u05d5\u05b9\u05ea[\u05d7\u05b7\u05d2] ([khag] hassukot, \u201c[festival of] huts\u201d [or \u201cshelters\u201d]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.sn For the regulations on this annual festival see Deut 16:13\u201315.
tn Heb \u201cMoses.\u201d The pronoun has been used in the translation for stylistic reasons.
tn The Hebrew term \u05e9\u05c1\u05b0\u05de\u05b4\u05d8\u05bc\u05b8\u05d4 (sh\u00ffmittah), a derivative of the verb \u05e9\u05c1\u05b8\u05de\u05b7\u05d8 (shamat, \u201cto release; to relinquish\u201d), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God\u2019s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1."}, {"pk": 2830479, "translation": "NET", "book": 5, "chapter": 31, "verse": 11, "text": "when all Israel comes to appear before the LORD your God in the place he chooses, you must read this law before them within their hearing.", "comment": "tn Heb \u201cbefore all Israel.\u201d"}, {"pk": 2830480, "translation": "NET", "book": 5, "chapter": 31, "verse": 12, "text": "Gather the people \u2014 men, women, and children, as well as the resident foreigners in your villages \u2014 so they may hear and thus learn about and fear the LORD your God and carefully obey all the words of this law."}, {"pk": 2830481, "translation": "NET", "book": 5, "chapter": 31, "verse": 13, "text": "Then their children, who have not known this law, will also hear about and learn to fear the LORD your God for as long as you live in the land you are crossing the Jordan to possess.\u201d", "comment": "tn The phrase \u201cthis law\u201d is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV \u201cwho do not know this law\u201d; TEV \u201cwho have never heard the Law of the Lord your God\u201d)."}, {"pk": 2830482, "translation": "NET", "book": 5, "chapter": 31, "verse": 14, "text": "Then the LORD said to Moses, \u201cThe day of your death is near. Summon Joshua and present yourselves in the tent of meeting so that I can commission him.\u201d So Moses and Joshua presented themselves in the tent of meeting.", "comment": "tn Heb \u201cI will command him.\u201d
tc The LXX reads \u201cby the door of the tent\u201d in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.
tn Heb \u201ctent of assembly\u201d (\u05de\u05d5\u05b9\u05e2\u05b5\u05d3 \u05d0\u05b9\u05d4\u05b6\u05dc, \u2019ohel mo\u2019ed); this is not always the same as the tabernacle, which is usually called \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05df (mishkan, \u201cdwelling-place\u201d), a reference to its being invested with God\u2019s presence. The \u201ctent of meeting\u201d was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7\u201316; 33:7\u201311; Num 11:16, 24, 26; 12:4)."}, {"pk": 2830483, "translation": "NET", "book": 5, "chapter": 31, "verse": 15, "text": "The LORD appeared in the tent in a pillar of cloud that stood above the door of the tent.", "comment": "tn Heb \u201cand the pillar of cloud.\u201d This phrase was not repeated in the translation; a relative clause was used instead."}, {"pk": 2830484, "translation": "NET", "book": 5, "chapter": 31, "verse": 16, "text": "Then the LORD said to Moses, \u201cYou are about to die, and then these people will begin to prostitute themselves with the foreign gods of the land into which they are going. They will reject me and break my covenant that I have made with them.", "comment": "tn Heb \u201che.\u201d Smr, LXX, and the Targums read the plural \u201cthey.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Or \u201cabandon\u201d (TEV, NLT).
tn Heb \u201chim.\u201d Smr, LXX, and the Targums read the plural \u201cthem.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201clie down with your fathers\u201d (so NASB); NRSV \u201cancestors.\u201d
tn Heb \u201che.\u201d Smr, LXX, and the Targums read the plural \u201cthey,\u201d which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons."}, {"pk": 2830485, "translation": "NET", "book": 5, "chapter": 31, "verse": 17, "text": "At that time my anger will erupt against them and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome them so that they will say at that time, \u2018Have not these disasters overcome us because our God is not among us ?\u2019", "comment": "tn Heb \u201con that day.\u201d This same expression also appears later in the verse and in v. 18.
tn Heb \u201chim.\u201d Smr, LXX, and the Targums read the plural \u201cthem.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201cfind,\u201d \u201cencounter.\u201d
tn Heb \u201cmy.\u201d
tn Heb \u201chim.\u201d Smr, LXX, and the Targums read the plural \u201cthem.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201che.\u201d Smr, LXX, and the Targums read the plural \u201cthey.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201cevils.\u201d
tn Heb \u201cme.\u201d Smr, LXX, and the Targums read the plural \u201cus,\u201d which is necessary in any case in the translation because of contemporary English style.
tn Heb \u201cme.\u201d Smr, LXX, and the Targums read the plural \u201cus,\u201d which is necessary in any case in the translation because of contemporary English style."}, {"pk": 2830486, "translation": "NET", "book": 5, "chapter": 31, "verse": 18, "text": "But I will certainly hide myself at that time because of all the wickedness they will have done by turning to other gods.", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201ccertainly.\u201d
tn Heb \u201che.\u201d Smr, LXX, and the Targums read the plural \u201cthey.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16."}, {"pk": 2830487, "translation": "NET", "book": 5, "chapter": 31, "verse": 19, "text": "Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites!"}, {"pk": 2830488, "translation": "NET", "book": 5, "chapter": 31, "verse": 20, "text": "For after I have brought them to the land I promised to their ancestors \u2014 one flowing with milk and honey \u2014 and they eat their fill and become fat, then they will turn to other gods and worship them; they will reject me and break my covenant.", "comment": "tn Heb \u201cand are satisfied.\u201d
tn Heb \u201chis.\u201d Smr, LXX, and the Targums read the plural \u201ctheir.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201chim.\u201d Smr, LXX, and the Targums read the plural \u201cthem.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201che.\u201d Smr, LXX, and the Targums read the plural \u201cthey.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201che.\u201d Smr, LXX, and the Targums read the plural \u201cthey.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16."}, {"pk": 2830489, "translation": "NET", "book": 5, "chapter": 31, "verse": 21, "text": "Then when many disasters and distresses overcome them this song will testify against them, for their descendants will not forget it. I know the intentions they have in mind today, even before I bring them to the land I have promised.\u201d", "comment": "tn Heb \u201chis.\u201d Smr, LXX, and the Targums read the plural \u201ctheir.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201chim.\u201d Smr, LXX, and the Targums read the plural \u201cthem.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201cThen it will come to pass that.\u201d
tn Heb \u201chim.\u201d Smr, LXX, and the Targums read the plural \u201cthem.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201chim.\u201d Smr, LXX, and the Targums read the plural \u201cthem.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201chis.\u201d Smr, LXX, and the Targums read the plural \u201ctheir.\u201d See note on the first occurrence of \u201cthey\u201d in v. 16.
tn Heb \u201cit will not be forgotten from the mouth of his seed.\u201d
tn Heb \u201cwhich he is doing.\u201d"}, {"pk": 2830490, "translation": "NET", "book": 5, "chapter": 31, "verse": 22, "text": "So on that day Moses wrote down this song and taught it to the Israelites,"}, {"pk": 2830491, "translation": "NET", "book": 5, "chapter": 31, "verse": 23, "text": "and the LORD commissioned Joshua son of Nun, \u201cBe strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.\u201d", "comment": "tn Heb \u201che.\u201d Since the pronoun could be taken to refer to Moses, the referent has been specified as \u201cthe Lord\u201d in the translation for clarity. See also the note on the word \u201cyou\u201d later in this verse.
tc The LXX reads, \u201cas the Lord promised them, and he will be with you.\u201d This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (\u201cI will be with you\u201d). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original."}, {"pk": 2830492, "translation": "NET", "book": 5, "chapter": 31, "verse": 24, "text": "When Moses finished writing on a scroll the words of this law in their entirety,"}, {"pk": 2830493, "translation": "NET", "book": 5, "chapter": 31, "verse": 25, "text": "he commanded the Levites who carried the ark of the LORD\u2019s covenant,", "comment": "tn Heb \u201cMoses.\u201d The pronoun has been used in the translation for stylistic reasons to avoid redundancy."}, {"pk": 2830494, "translation": "NET", "book": 5, "chapter": 31, "verse": 26, "text": "\u201cTake this scroll of the law and place it beside the ark of the covenant of the LORD your God. It will remain there as a witness against you,"}, {"pk": 2830495, "translation": "NET", "book": 5, "chapter": 31, "verse": 27, "text": "for I know about your rebellion and stubbornness. Indeed, even while I have been living among you to this very day, you have rebelled against the LORD; you will be even more rebellious after my death!", "comment": "tn Heb \u201cstiffness of neck\u201d (cf. KJV, NAB, NIV). See note on the word \u201cstubborn\u201d in Deut 9:6.
tn Heb \u201cHow much more after my death?\u201d The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question."}, {"pk": 2830496, "translation": "NET", "book": 5, "chapter": 31, "verse": 28, "text": "Gather to me all your tribal elders and officials so I can speak to them directly about these things and call the heavens and the earth to witness against them."}, {"pk": 2830497, "translation": "NET", "book": 5, "chapter": 31, "verse": 29, "text": "For I know that after I die you will totally corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly before the LORD, inciting him to anger because of your actions.\u201d", "comment": "tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with \u201ctotally.\u201d
tn Heb \u201cthe work of your hands.\u201d
tn Heb \u201cdo the evil.\u201d"}, {"pk": 2830498, "translation": "NET", "book": 5, "chapter": 31, "verse": 30, "text": "Then Moses recited the words of this song from start to finish in the hearing of the whole assembly of Israel."}, {"pk": 2830499, "translation": "NET", "book": 5, "chapter": 32, "verse": 1, "text": "Listen, O heavens, and I will speak; hear, O earth, the words of my mouth."}, {"pk": 2830500, "translation": "NET", "book": 5, "chapter": 32, "verse": 2, "text": "My teaching will drop like the rain, my sayings will drip like the dew, as rain drops upon the grass, and showers upon new growth.", "comment": "tn Or \u201cmist,\u201d \u201clight drizzle.\u201d In some contexts the term appears to refer to light rain, rather than dew."}, {"pk": 2830501, "translation": "NET", "book": 5, "chapter": 32, "verse": 3, "text": "For I will proclaim the name of the LORD; you must acknowledge the greatness of our God.", "comment": "tc Smr and Tg read \u201cin the name.\u201d"}, {"pk": 2830502, "translation": "NET", "book": 5, "chapter": 32, "verse": 4, "text": "As for the Rock, his work is perfect, for all his ways are just. He is a reliable God who is never unjust, he is fair and upright.", "comment": "tn Or \u201cjust\u201d (KJV, NAB, NRSV, NLT) or \u201crighteous\u201d (NASB).
tc The LXX reads \u0398\u03b5\u03cc\u03c2 (qeos, \u201cGod\u201d) for the MT\u2019s \u201cRock.\u201dsn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance."}, {"pk": 2830503, "translation": "NET", "book": 5, "chapter": 32, "verse": 5, "text": "His people have been unfaithful to him; they have not acted like his children \u2014 this is their sin. They are a perverse and deceitful generation.", "comment": "tc The 3rd person masculine singular \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on \u05de\u05d5\u05bc\u05dd (mum, \u201cdefect\u201d) as well as the plural of \u05d1\u05bc\u05b5\u05df (ben, \u201csons\u201d).tn Heb \u201chave acted corruptly\u201d (so NASB, NIV, NLT); NRSV \u201chave dealt falsely.\u201d
tn Heb \u201cdefect\u201d (so NASB). This highly elliptical line suggests that Israel\u2019s major fault was its failure to act like God\u2019s people; in fact, they acted quite the contrary.
tn Heb \u201ctwisted,\u201d \u201ccrooked.\u201d See Ps 18:26.
tn Heb \u201c(they are) not his sons.\u201d"}, {"pk": 2830504, "translation": "NET", "book": 5, "chapter": 32, "verse": 6, "text": "Is this how you repay the LORD, you foolish, unwise people? Is he not your father, your creator? He has made you and established you.", "comment": "tn Or \u201ctreat\u201d (TEV)."}, {"pk": 2830505, "translation": "NET", "book": 5, "chapter": 32, "verse": 7, "text": "Remember the ancient days; bear in mind the years of past generations. Ask your father and he will inform you, your elders, and they will tell you.", "comment": "tn Heb \u201cgeneration and generation.\u201d The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 \u00a77.2.3b.
tc The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (\u05d1\u05bc\u05b4\u05d9\u05e0\u05d5\u05bc [binu] for \u05d1\u05bc\u05b4\u05d9\u05e0\u05b8\u05d4 [binah]). Both the preceding (\u201cremember\u201d) and following (\u201cask\u201d) imperatives are singular forms in the Hebrew text."}, {"pk": 2830506, "translation": "NET", "book": 5, "chapter": 32, "verse": 8, "text": "When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly.", "comment": "tn The Hebrew term \u05e2\u05b6\u05dc\u05d9\u05d5\u05b9\u05df (\u2019elyon) is an abbreviated form of the divine name El Elyon, frequently translated \u201cGod Most High\u201d (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.
tn Heb \u201cthe sons of man\u201d (so NASB); or \u201cthe sons of Adam\u201d (so KJV).
tc Heb \u201cthe sons of Israel.\u201d The idea, perhaps, is that Israel was central to Yahweh\u2019s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffney yisra\u2019el, \u201csons of Israel\u201d) a Qumran fragment has \u201csons of God,\u201d while the LXX reads \u1f00\u03b3\u03b3\u03ad\u03bb\u03c9\u03bd \u03b8\u03b5\u03bf\u1fe6 (angelwn qeou, \u201cangels of God\u201d), presupposing \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b5\u05dc (b\u00ffney \u2019el) or \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b5\u05dc\u05b4\u05d9\u05dd (beney \u2019elim). \u201cSons of God\u201d is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression \u201csons of God\u201d refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El\u2019s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13\u201321), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, \u201cDeuteronomy 32:8 and the Sons of God,\u201d BSac 158 (2001): 52-74."}, {"pk": 2830507, "translation": "NET", "book": 5, "chapter": 32, "verse": 9, "text": "For the LORD\u2019s allotment is his people, Jacob is his special possession.", "comment": "tc Heb \u201cthe portion of his inheritance.\u201d The LXX and Smr add \u201cIsrael\u201d and BHS suggests the reconstruction: \u201cThe Lord\u2019s allotment is Jacob, the portion of his inheritance is Israel\u201d (cf. NAB). While providing good parallelism, it destroys a fine chiastic structure: \u201callotment\u201d (a), \u201chis people\u201d (b), \u201cJacob (b\u2019), and \u201cinheritance\u201d (a\u2019)."}, {"pk": 2830508, "translation": "NET", "book": 5, "chapter": 32, "verse": 10, "text": "The LORD found him in a desolate land, in an empty wasteland where animals howl. He continually guarded him and taught him; he continually protected him like the pupil of his eye.", "comment": "tn Heb \u201che gave him understanding.\u201d The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, \u201cThe Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,\u201d Hebrew Studies 27 (1986): 15-16.
tn Heb \u201cwas surrounding him.\u201d The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God\u2019s continuing care during the period in view. See A. F. Rainey, \u201cThe Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,\u201d Hebrew Studies 27 (1986): 15-16.
tn Heb \u201cin an empty, howling wasteland.\u201d The word \u201chowling\u201d is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, \u201cin an empty, windy wasteland.\u201d
tn The reference is to \u201chis people/Jacob\u201d (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10\u201314 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).
tn Heb \u201che.\u201d The referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cthe little man.\u201d The term \u05d0\u05b4\u05d9\u05e9\u05c1\u05d5\u05b9\u05df (\u2019ishon) means literally \u201clittle man,\u201d perhaps because when one looks into another\u2019s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.
tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God\u2019s continuing protection during the period in view. See A. F. Rainey, \u201cThe Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,\u201d Hebrew Studies 27 (1986): 15-16."}, {"pk": 2830509, "translation": "NET", "book": 5, "chapter": 32, "verse": 11, "text": "Like an eagle that stirs up its nest, that hovers over its young, so the LORD spread out his wings and took him, he lifted him up on his pinions.", "comment": "tn The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. \u201chovers\u201d in the next line) is used in the same manner.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn The form of the suffix on this and the following verb forms (cf. \u201clifted him up\u201d) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. \u201cspread out\u201d) is preterite as well."}, {"pk": 2830510, "translation": "NET", "book": 5, "chapter": 32, "verse": 12, "text": "The LORD alone was guiding him, no foreign god was with him.", "comment": "tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God\u2019s continuing guidance during the period in view."}, {"pk": 2830511, "translation": "NET", "book": 5, "chapter": 32, "verse": 13, "text": "He enabled him to travel over the high terrain of the land, and he ate of the produce of the fields. He provided honey for him from the cliffs, and olive oil from the hardest of rocks,", "comment": "tn Heb \u201coil,\u201d but this probably refers to olive oil; see note on the word \u201crock\u201d at the end of this verse.
tn The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav (\u05d5) consecutive that follow in the verse.
tn Heb \u201che made him suck honey from the rock.\u201d
tn Heb \u201cflinty.\u201d
sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV \u201ctheir olive trees flourished in stony ground.\u201d"}, {"pk": 2830512, "translation": "NET", "book": 5, "chapter": 32, "verse": 14, "text": "butter from the herd and milk from the flock, along with the fat of lambs, rams and goats of Bashan, along with the best of the kernels of wheat; and from the juice of grapes you drank wine."}, {"pk": 2830513, "translation": "NET", "book": 5, "chapter": 32, "verse": 15, "text": "But Jeshurun became fat and kicked, you got fat, thick, and stuffed! Then he deserted the God who made him, and treated the Rock who saved him with contempt.", "comment": "tn To make the continuity of the referent clear, some English versions substitute \u201cJacob\u201d here (NAB, NRSV) while others replace \u201cJeshurun\u201d with \u201cIsrael\u201d (NCV, CEV, NLT) or \u201cthe Lord\u2019s people\u201d (TEV).sn Jeshurun is a term of affection derived from the Hebrew verb \u05d9\u05b8\u05e9\u05c1\u05b7\u05e8 (yashar, \u201cbe upright\u201d). Here it speaks of Israel \u201cin an ideal situation, with its \u2018uprightness\u2019 due more to God\u2019s help than his own efforts\u201d (M. Mulder, TDOT 6:475).
tc The LXX reads the third person masculine singular (\u201che\u201d) for the MT second person masculine singular (\u201cyou\u201d), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning."}, {"pk": 2830514, "translation": "NET", "book": 5, "chapter": 32, "verse": 16, "text": "They made him jealous with other gods, they enraged him with abhorrent idols.", "comment": "tc Heb \u201cwith strange (things).\u201d The Vulgate actually supplies diis (\u201cgods\u201d).
tn Heb \u201cabhorrent (things)\u201d (cf. NRSV). A number of English versions understand this as referring to \u201cidols\u201d (NAB, NIV, NCV, CEV), while NLT supplies \u201cacts.\u201d"}, {"pk": 2830515, "translation": "NET", "book": 5, "chapter": 32, "verse": 17, "text": "They sacrificed to demons, not God, to gods they had not known; to new gods who had recently come along, gods your ancestors had not known about.", "comment": "tn Heb \u201cyour fathers.\u201d"}, {"pk": 2830516, "translation": "NET", "book": 5, "chapter": 32, "verse": 18, "text": "You have forgotten the Rock who fathered you, and put out of mind the God who gave you birth.", "comment": "tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. \u05e9\u05c1\u05d9\u05d4. Cf. NASB, NLT \u201cYou neglected\u201d; NIV \u201cYou deserted\u201d; NRSV \u201cYou were unmindful of.\u201d"}, {"pk": 2830517, "translation": "NET", "book": 5, "chapter": 32, "verse": 19, "text": "But the LORD took note and despised them because his sons and daughters enraged him."}, {"pk": 2830518, "translation": "NET", "book": 5, "chapter": 32, "verse": 20, "text": "He said, \u201cI will reject them, I will see what will happen to them; for they are a perverse generation, children who show no loyalty.", "comment": "tn Heb \u201csons\u201d (so NAB, NASB); TEV \u201cunfaithful people.\u201d
tn Heb \u201cI will hide my face from them.\u201d"}, {"pk": 2830519, "translation": "NET", "book": 5, "chapter": 32, "verse": 21, "text": "They have made me jealous with false gods, enraging me with their worthless gods; so I will make them jealous with a people they do not recognize, with a nation slow to learn I will enrage them.", "comment": "tn Heb \u201ca foolish nation\u201d (so KJV, NAB, NRSV); NIV \u201ca nation that has no understanding\u201d; NLT \u201cI will provoke their fury by blessing the foolish Gentiles.\u201d
tn Heb \u201cwhat is not a people,\u201d or a \u201cnonpeople.\u201d The \u201cnonpeople\u201d (\u05dc\u05b9\u05d0\u05be\u05e2\u05b8\u05dd, lo\u2019-\u2019am) referred to here are Gentiles who someday would become God\u2019s people in the fullest sense (cf. Hos 1:9; 2:23).
tn Heb \u201ctheir empty (things).\u201d The Hebrew term used here to refer pejoratively to the false gods is \u05d4\u05b6\u05d1\u05b6\u05dc (hevel, \u201cfutile\u201d or \u201cfutility\u201d), used frequently in Ecclesiastes (e.g., Eccl 1:1, \u201cFutile! Futile!\u201d laments the Teacher, \u201cAbsolutely futile! Everything is futile!\u201d).
tn Heb \u201cwhat is not a god,\u201d or a \u201cnondeity.\u201d
sn They have made me jealous. The \u201cjealousy\u201d of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word \u201cGod\u201d in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God\u2019s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39."}, {"pk": 2830520, "translation": "NET", "book": 5, "chapter": 32, "verse": 22, "text": "For a fire has been kindled by my anger, and it burns to lowest Sheol; it consumes the earth and its produce, and ignites the foundations of the mountains.", "comment": "tn Or \u201cto the lowest depths of the earth\u201d; cf. NAB \u201cto the depths of the nether world\u201d; NIV \u201cto the realm of death below\u201d; NLT \u201cto the depths of the grave.\u201dsn Sheol refers here not to hell and hell-fire \u2013 a much later concept \u2013 but to the innermost parts of the earth, as low down as one could get. The parallel with \u201cthe foundations of the mountains\u201d makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2)."}, {"pk": 2830521, "translation": "NET", "book": 5, "chapter": 32, "verse": 23, "text": "I will increase their disasters, I will use up my arrows on them.", "comment": "tn Heb \u201cupon them.\u201d"}, {"pk": 2830522, "translation": "NET", "book": 5, "chapter": 32, "verse": 24, "text": "They will be starved by famine, eaten by plague, and bitterly stung; I will send the teeth of wild animals against them, along with the poison of creatures that crawl in the dust.", "comment": "tn The Hebrew term \u05e7\u05b6\u05d8\u05b6\u05d1 (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.)."}, {"pk": 2830523, "translation": "NET", "book": 5, "chapter": 32, "verse": 25, "text": "The sword will make people childless outside, and terror will do so inside; they will destroy both the young man and the virgin, the infant and the gray-haired man.", "comment": "tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied."}, {"pk": 2830524, "translation": "NET", "book": 5, "chapter": 32, "verse": 26, "text": "\u201cI said, \u2018I want to cut them in pieces. I want to make people forget they ever existed.", "comment": "tc The LXX reads \u201cI said I would scatter them.\u201d This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV)."}, {"pk": 2830525, "translation": "NET", "book": 5, "chapter": 32, "verse": 27, "text": "But I fear the reaction of their enemies, for their adversaries would misunderstand and say, \u201cOur power is great, and the LORD has not done all this!\u201d\u2019", "comment": "tn Heb \u201canger.\u201d
tn Heb \u201cOur hand is high.\u201d Cf. NAB \u201cOur own hand won the victory.\u201d
tn Heb \u201clest.\u201d"}, {"pk": 2830526, "translation": "NET", "book": 5, "chapter": 32, "verse": 28, "text": "They are a nation devoid of wisdom, and there is no understanding among them."}, {"pk": 2830527, "translation": "NET", "book": 5, "chapter": 32, "verse": 29, "text": "I wish that they were wise and could understand this, and that they could comprehend what will happen to them.\u201d"}, {"pk": 2830528, "translation": "NET", "book": 5, "chapter": 32, "verse": 30, "text": "How can one man chase a thousand of them, and two pursue ten thousand; unless their Rock had delivered them up, and the LORD had handed them over?", "comment": "tn Heb \u201csold them\u201d (so NAB, NIV, NRSV, NLT).
tn The words \u201cman\u201d and \u201cof them\u201d are not in the Hebrew text, but are supplied in the translation for clarity."}, {"pk": 2830529, "translation": "NET", "book": 5, "chapter": 32, "verse": 31, "text": "For our enemies\u2019 rock is not like our Rock, as even our enemies concede.", "comment": "tn Heb \u201ctheir,\u201d but the referent (enemies) is specified in the translation for the sake of clarity."}, {"pk": 2830530, "translation": "NET", "book": 5, "chapter": 32, "verse": 32, "text": "For their vine is from the stock of Sodom, and from the fields of Gomorrah. Their grapes contain venom, their clusters of grapes are bitter.", "comment": "tn Heb \u201cvine.\u201d
sn Sodom\u2026Gomorrah. The term \u201cvine\u201d is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4\u201328; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44\u201352; Matt 10:15; 11:23\u201324)."}, {"pk": 2830531, "translation": "NET", "book": 5, "chapter": 32, "verse": 33, "text": "Their wine is snakes\u2019 poison, the deadly venom of cobras."}, {"pk": 2830532, "translation": "NET", "book": 5, "chapter": 32, "verse": 34, "text": "\u201cIs this not stored up with me?\u201d says the LORD, \u201cIs it not sealed up in my storehouses?", "comment": "tn Verses 34-35 appear to be a quotation of the Lord and so the introductory phrase \u201csays the Lord\u201d is supplied in the translation."}, {"pk": 2830533, "translation": "NET", "book": 5, "chapter": 32, "verse": 35, "text": "I will get revenge and pay them back at the time their foot slips; for the day of their disaster is near, and the impending judgment is rushing upon them!\u201d", "comment": "tn Heb \u201cprepared things,\u201d \u201cimpending things.\u201d See BDB 800 s.v. \u05e2\u05b8\u05ea\u05b4\u05d9\u05d3."}, {"pk": 2830534, "translation": "NET", "book": 5, "chapter": 32, "verse": 36, "text": "The LORD will judge his people, and will change his plans concerning his servants; when he sees that their power has disappeared, and that no one is left, whether confined or set free.", "comment": "tn The translation understands the verb in the sense of \u201cbe grieved, relent\u201d (cf. HALOT 689 s.v. \u05e0\u05d7\u05dd hitp 2); cf. KJV, ASV \u201crepent himself\u201d; NLT \u201cwill change his mind.\u201d Another option is to translate \u201cwill show compassion to\u201d (see BDB 637 s.v. \u05e0\u05d7\u05dd); cf. NASB, NIV, NRSV."}, {"pk": 2830535, "translation": "NET", "book": 5, "chapter": 32, "verse": 37, "text": "He will say, \u201cWhere are their gods, the rock in whom they sought security,"}, {"pk": 2830536, "translation": "NET", "book": 5, "chapter": 32, "verse": 38, "text": "who ate the best of their sacrifices, and drank the wine of their drink offerings? Let them rise and help you; let them be your refuge!"}, {"pk": 2830537, "translation": "NET", "book": 5, "chapter": 32, "verse": 39, "text": "\u201cSee now that I, indeed I, am he!\u201d says the LORD, \u201cand there is no other god besides me. I kill and give life, I smash and I heal, and none can resist my power.", "comment": "tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase \u201csays the Lord\u201d is supplied in the translation for clarity.
tn Heb \u201cdeliver from\u201d (so NRSV, NLT)."}, {"pk": 2830538, "translation": "NET", "book": 5, "chapter": 32, "verse": 40, "text": "For I raise up my hand to heaven, and say, \u2018As surely as I live forever,"}, {"pk": 2830539, "translation": "NET", "book": 5, "chapter": 32, "verse": 41, "text": "I will sharpen my lightning-like sword, and my hand will grasp hold of the weapon of judgment; I will execute vengeance on my foes, and repay those who hate me!", "comment": "tn Heb \u201cjudgment.\u201d This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.
tn The Hebrew term \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 (sane\u2019, \u201chate\u201d) in this covenant context speaks of those who reject Yahweh\u2019s covenant overtures, that is, who disobey its stipulations (see note on the word \u201crejecting\u201d in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20\u201321)."}, {"pk": 2830540, "translation": "NET", "book": 5, "chapter": 32, "verse": 42, "text": "I will make my arrows drunk with blood, and my sword will devour flesh \u2014 the blood of the slaughtered and captured, the chief of the enemy\u2019s leaders!\u2019\u201d", "comment": "tn Or \u201chead\u201d (the same Hebrew word can mean \u201chead\u201d in the sense of \u201cleader, chieftain\u201d or \u201chead\u201d in the sense of body part)."}, {"pk": 2830541, "translation": "NET", "book": 5, "chapter": 32, "verse": 43, "text": "Cry out, O nations, with his people, for he will avenge his servants\u2019 blood; he will take vengeance against his enemies, and make atonement for his land and people."}, {"pk": 2830542, "translation": "NET", "book": 5, "chapter": 32, "verse": 44, "text": "Then Moses went with Joshua son of Nun and recited all the words of this song to the people.", "comment": "tn Heb \u201cHoshea\u201d (so KJV, ASV), another name for the same individual (cf. Num 13:8, 16)."}, {"pk": 2830543, "translation": "NET", "book": 5, "chapter": 32, "verse": 45, "text": "When Moses finished reciting all these words to all Israel"}, {"pk": 2830544, "translation": "NET", "book": 5, "chapter": 32, "verse": 46, "text": "he said to them, \u201cKeep in mind all the words I am solemnly proclaiming to you today; you must command your children to observe carefully all the words of this law."}, {"pk": 2830545, "translation": "NET", "book": 5, "chapter": 32, "verse": 47, "text": "For this is no idle word for you \u2014 it is your life! By this word you will live a long time in the land you are about to cross the Jordan to possess.\u201d"}, {"pk": 2830546, "translation": "NET", "book": 5, "chapter": 32, "verse": 48, "text": "Then the LORD said to Moses that same day,"}, {"pk": 2830547, "translation": "NET", "book": 5, "chapter": 32, "verse": 49, "text": "\u201cGo up to this Abarim hill country, to Mount Nebo (which is in the land of Moab opposite Jericho ) and look at the land of Canaan that I am giving to the Israelites as a possession.", "comment": "map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
sn Abarim. This refers to the high plateau region of the Transjordan, the highest elevation of which is Mount Pisgah (or Nebo; cf. Deut 34:1). See also the note on the name \u201cPisgah\u201d in Deut 3:17."}, {"pk": 2830548, "translation": "NET", "book": 5, "chapter": 32, "verse": 50, "text": "You will die on the mountain that you ascend and join your deceased ancestors, just as Aaron your brother died on Mount Hor and joined his deceased ancestors,", "comment": "tn Heb \u201cbe gathered to your people.\u201d The same phrase occurs again later in this verse.
sn Mount Hor. See note on the name \u201cMoserah\u201d in Deut 10:6.
tn In the Hebrew text the forms translated \u201cyou will die\u2026and join\u201d are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses\u2019 death on the mountain. On the rhetorical use of the imperative see IBHS 572 \u00a734.4c."}, {"pk": 2830549, "translation": "NET", "book": 5, "chapter": 32, "verse": 51, "text": "for both of you rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect among the Israelites.", "comment": "tn Heb \u201cdid not esteem me holy.\u201d Cf. NIV \u201cdid not uphold my holiness\u201d; NLT \u201cfailed to demonstrate my holiness.\u201d
tn The use of the plural (\u201cyou\u201d) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14)."}, {"pk": 2830550, "translation": "NET", "book": 5, "chapter": 32, "verse": 52, "text": "You will see the land before you, but you will not enter the land that I am giving to the Israelites.\u201d"}, {"pk": 2830551, "translation": "NET", "book": 5, "chapter": 33, "verse": 1, "text": "This is the blessing Moses the man of God pronounced upon the Israelites before his death."}, {"pk": 2830552, "translation": "NET", "book": 5, "chapter": 33, "verse": 2, "text": "He said: The LORD came from Sinai and revealed himself to Israel from Seir. He appeared in splendor from Mount Paran, and came forth with ten thousand holy ones. With his right hand he gave a fiery law to them.", "comment": "tn Or \u201crose like the sun\u201d (NCV, TEV).
tc Heb \u201cto him.\u201d The LXX reads \u201cto us\u201d (\u05dc\u05b8\u05e0\u05d5\u05bc [lanu] for \u05dc\u05b8\u05de\u05d5\u05b9 [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.tn Heb \u201chim\u201d; the referent (Israel) has been specified in the translation for clarity.
tn Or \u201che shone forth\u201d (NAB, NIV, NRSV, NLT).
tc The mispointed Hebrew term \u05d0\u05b5\u05e9\u05c1\u05b0\u05d3\u05bc\u05b8\u05ea (\u2019eshdat) should perhaps be construed as \u05d0\u05b5\u05e9\u05c1\u05b0\u05d4\u05b7\u05ea (\u2019eshhat) with Smr.
tc With slight alteration (\u05de\u05b4\u05de\u05b0\u05e8\u05b4\u05d1\u05b7\u05ea \u05e7\u05b8\u05d3\u05b5\u05e9\u05c1 [mimrivat qadesh] for the MT\u2019s \u05de\u05b5\u05e8\u05b4\u05d1\u05b0\u05d1\u05b9\u05ea \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 [merivvot qodesh]) the translation would be \u201cfrom Meribah Kadesh\u201d (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts."}, {"pk": 2830553, "translation": "NET", "book": 5, "chapter": 33, "verse": 3, "text": "Surely he loves the people; all your holy ones are in your power. And they sit at your feet, each receiving your words.", "comment": "tc Heb \u201cpeoples.\u201d The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (\u05dd). See HALOT 838 s.v. \u05e2\u05b7\u05dd B.2.
tc Heb \u201chis holy ones.\u201d The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on \u05d1\u05bc\u05b0\u05d9\u05b8\u05d3\u05b6\u05da\u05b8 (b\u00ffyadekha, \u201cyour hands\u201d). The LXX versions by Lucian and Origen read, therefore, \u201cthe holy ones.\u201d The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on \u05d1\u05bc\u05b0\u05d9\u05b8\u05d3\u05b8\u05d9\u05d5 (b\u00ffyadayv, \u201chis hands\u201d), and thus retain \u201chis holy ones.\u201d The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.
tn Heb \u201chands.\u201d For the problem of the pronoun see note on the term \u201choly ones\u201d earlier in this verse.
tn The Hebrew term \u05ea\u05bc\u05bb\u05db\u05bc\u05d5\u05bc (tuku, probably Pual perfect of \u05ea\u05bc\u05b8\u05db\u05b8\u05d4, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God\u2019s words (cf. KJV, ASV). Other options are as follows: NIV \u201cAt your feet they all bow down\u201d (cf. NCV, CEV); NLT \u201cThey follow in your steps\u201d (cf. NAB, NASB); NRSV \u201cthey marched at your heels.\u201d
tn The singular verbal form in the Hebrew text (lit. \u201che lifts up\u201d) is understood in a distributive manner, focusing on the action of each individual within the group."}, {"pk": 2830554, "translation": "NET", "book": 5, "chapter": 33, "verse": 4, "text": "Moses delivered to us a law, an inheritance for the assembly of Jacob.", "comment": "tn The Hebrew term \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah) here should be understood more broadly as instruction."}, {"pk": 2830555, "translation": "NET", "book": 5, "chapter": 33, "verse": 5, "text": "The LORD was king over Jeshurun, when the leaders of the people assembled, the tribes of Israel together.", "comment": "sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb \u05d9\u05b8\u05e9\u05c1\u05b7\u05e8 (yashar, \u201cbe upright\u201d). See note on the term in Deut 32:15.
tn Heb \u201che was king.\u201d The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as \u201cthe Lord.\u201d
sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list."}, {"pk": 2830556, "translation": "NET", "book": 5, "chapter": 33, "verse": 6, "text": "May Reuben live and not die, and may his people multiply.", "comment": "tn Heb \u201cand [not] may his men be few\u201d (cf. KJV, NASB, NIV)."}, {"pk": 2830557, "translation": "NET", "book": 5, "chapter": 33, "verse": 7, "text": "And this is the blessing to Judah. He said, Listen, O LORD, to Judah\u2019s voice, and bring him to his people. May his power be great, and may you help him against his foes.", "comment": "tn The words \u201cthe blessing\u201d are supplied in the translation for clarity and stylistic reasons."}, {"pk": 2830558, "translation": "NET", "book": 5, "chapter": 33, "verse": 8, "text": "Of Levi he said: Your Thummim and Urim belong to your godly one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.", "comment": "sn Meribah means \u201ccontention, argument\u201d in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.
tn Heb \u201cgodly man.\u201d The reference is probably to Moses as representative of the whole tribe of Levi.
sn Massah means \u201ctesting\u201d in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8\u20139.
sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God\u2019s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31."}, {"pk": 2830559, "translation": "NET", "book": 5, "chapter": 33, "verse": 9, "text": "He said to his father and mother, \u201cI have not seen him,\u201d and he did not acknowledge his own brothers or know his own children, for they kept your word, and guarded your covenant.", "comment": "sn This statement no doubt alludes to the Levites\u2019 destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25\u201329)."}, {"pk": 2830560, "translation": "NET", "book": 5, "chapter": 33, "verse": 10, "text": "They will teach Jacob your ordinances and Israel your law; they will offer incense as a pleasant odor, and a whole offering on your altar."}, {"pk": 2830561, "translation": "NET", "book": 5, "chapter": 33, "verse": 11, "text": "Bless, O LORD, his goods, and be pleased with his efforts; undercut the legs of any who attack him, and of those who hate him, so that they cannot stand.", "comment": "tn Heb \u201csmash the sinews [or \u201cloins,\u201d so many English versions].\u201d This part of the body was considered to be center of one\u2019s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325."}, {"pk": 2830562, "translation": "NET", "book": 5, "chapter": 33, "verse": 12, "text": "Of Benjamin he said: The beloved of the LORD will live safely by him; he protects him all the time, and the LORD places him on his chest.", "comment": "tn Heb \u201cbetween his shoulders.\u201d This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2830563, "translation": "NET", "book": 5, "chapter": 33, "verse": 13, "text": "Of Joseph he said: May the LORD bless his land with the harvest produced by the sky, by the dew, and by the depths crouching beneath;", "comment": "tn Heb \u201cfrom the harvest of the heavens.\u201d The referent appears to be good crops produced by the rain that falls from the sky."}, {"pk": 2830564, "translation": "NET", "book": 5, "chapter": 33, "verse": 14, "text": "with the harvest produced by the daylight and by the moonlight;", "comment": "tn Heb \u201cand from the harvest of the yield of.\u201d This has been simplified in the translation to avoid redundancy.
tn Heb \u201cthe moon.\u201d Many English versions regard this as a reference to \u201cmonths\u201d (\u201cmoons\u201d) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).
tn Heb \u201cgoings forth of the sun.\u201d"}, {"pk": 2830565, "translation": "NET", "book": 5, "chapter": 33, "verse": 15, "text": "with the best of the ancient mountains and the harvest produced by the age-old hills;", "comment": "tn Heb \u201chead\u201d or \u201ctop.\u201d"}, {"pk": 2830566, "translation": "NET", "book": 5, "chapter": 33, "verse": 16, "text": "with the harvest of the earth and its fullness and the pleasure of him who resided in the burning bush. May blessing rest on Joseph\u2019s head, and on the top of the head of the one set apart from his brothers.", "comment": "sn This apparently refers to Joseph\u2019s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
tn The expression \u201chim who resided in the bush\u201d is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2\u20136; 3:2, 4). To make this reference clear the word \u201cburning\u201d is supplied in the translation."}, {"pk": 2830567, "translation": "NET", "book": 5, "chapter": 33, "verse": 17, "text": "May the firstborn of his bull bring him honor, and may his horns be those of a wild ox; with them may he gore all peoples, all the far reaches of the earth. They are the ten thousands of Ephraim, and they are the thousands of Manasseh.", "comment": "sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph\u2019s descendants were split (Gen 48:19\u201320). Jacob\u2019s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh."}, {"pk": 2830568, "translation": "NET", "book": 5, "chapter": 33, "verse": 18, "text": "Of Zebulun he said: Rejoice, Zebulun, when you go outside, and Issachar, when you are in your tents."}, {"pk": 2830569, "translation": "NET", "book": 5, "chapter": 33, "verse": 19, "text": "They will summon peoples to the mountain, there they will sacrifice proper sacrifices; for they will enjoy the abundance of the seas, and the hidden treasures of the shores.", "comment": "tn Heb \u201csuck.\u201d
tn Or \u201cacceptable\u201d; Heb \u201crighteous\u201d (so NASB).
tn Heb \u201cof the sand\u201d (so NRSV, NLT); CEV \u201cthe sandy beach.\u201d"}, {"pk": 2830570, "translation": "NET", "book": 5, "chapter": 33, "verse": 20, "text": "Of Gad he said: Blessed be the one who enlarges Gad. Like a lioness he will dwell; he will tear at an arm \u2014 indeed, a scalp.", "comment": "tn Heb \u201cforehead,\u201d picturing Gad attacking prey."}, {"pk": 2830571, "translation": "NET", "book": 5, "chapter": 33, "verse": 21, "text": "He has selected the best part for himself, for the portion of the ruler is set aside there; he came with the leaders of the people, he obeyed the righteous laws of the LORD and his ordinances with Israel.", "comment": "tn Heb \u201ccovered in\u201d (if from the root \u05e1\u05b8\u05e4\u05b7\u05df, safan; cf. HALOT 764-65 s.v. \u05e1\u05e4\u05df qal).
tn Heb \u201cheads\u201d (in the sense of chieftains).
tn The Hebrew term \u05de\u05b0\u05d7\u05b9\u05e7\u05b5\u05e7 (m\u00ffkhoqeq; Poel participle of \u05d7\u05b8\u05e7\u05b7\u05e7, khaqaq, \u201cto inscribe\u201d) reflects the idea that the recorder of allotments (the \u201cruler\u201d) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45."}, {"pk": 2830572, "translation": "NET", "book": 5, "chapter": 33, "verse": 22, "text": "Of Dan he said: Dan is a lion\u2019s cub; he will leap forth from Bashan.", "comment": "sn He will leap forth from Bashan. This may refer to Dan\u2019s conquest of Laish, a region just to the west of Bashan (Judg 18:27\u201328)."}, {"pk": 2830573, "translation": "NET", "book": 5, "chapter": 33, "verse": 23, "text": "Of Naphtali he said: O Naphtali, overflowing with favor, and full of the LORD\u2019s blessing, possess the west and south."}, {"pk": 2830574, "translation": "NET", "book": 5, "chapter": 33, "verse": 24, "text": "Of Asher he said: Asher is blessed with children, may he be favored by his brothers and may he dip his foot in olive oil.", "comment": "sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73."}, {"pk": 2830575, "translation": "NET", "book": 5, "chapter": 33, "verse": 25, "text": "The bars of your gates will be made of iron and bronze, and may you have lifelong strength.", "comment": "tn The words \u201cof your gates\u201d have been supplied in the translation to clarify the referent of \u201cbars.\u201d"}, {"pk": 2830576, "translation": "NET", "book": 5, "chapter": 33, "verse": 26, "text": "There is no one like God, O Jeshurun, who rides through the sky to help you, on the clouds in majesty.", "comment": "tn Or \u201c(who) rides (on) the heavens\u201d (cf. NIV, NRSV, NLT). This title depicts Israel\u2019s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel\u2019s God, not Baal (called the \u201crider of the clouds\u201d in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., \u201cThe Polemic against Baalism in Israel\u2019s Early History and Literature,\u201d BSac 151 (1994): 275.
sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb \u05d9\u05b8\u05e9\u05c1\u05b7\u05e8 (yashar, \u201cbe upright\u201d). See note on the term in Deut 32:15."}, {"pk": 2830577, "translation": "NET", "book": 5, "chapter": 33, "verse": 27, "text": "The everlasting God is a refuge, and underneath you are his eternal arms; he has driven out enemies before you, and has said, \u201cDestroy!\u201d", "comment": "tn Heb \u201cand from under, arms of perpetuity.\u201d The words \u201cyou\u201d and \u201chis\u201d are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: \u201cHe spread out the primeval tent; he extended the ancient canopy\u201d (NAB); \u201cHe subdues the ancient gods, shatters the forces of old\u201d (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the mss and versions."}, {"pk": 2830578, "translation": "NET", "book": 5, "chapter": 33, "verse": 28, "text": "Israel lives in safety, the fountain of Jacob is quite secure, in a land of grain and new wine; indeed, its heavens rain down dew.", "comment": "tn Heb \u201call alone.\u201d The idea is that such vital resources as water will some day no longer need protection because God will provide security.
tn Or perhaps \u201cdrizzle, showers.\u201d See note at Deut 32:2.
tn Or \u201cskies.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2830579, "translation": "NET", "book": 5, "chapter": 33, "verse": 29, "text": "You have joy, Israel! Who is like you? You are a people delivered by the LORD, your protective shield and your exalted sword. May your enemies cringe before you; may you trample on their backs."}, {"pk": 2830580, "translation": "NET", "book": 5, "chapter": 34, "verse": 1, "text": "Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. The LORD showed him the whole land \u2014 Gilead to Dan,", "comment": "sn For the geography involved, see note on the term \u201cPisgah\u201d in Deut 3:17.map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830581, "translation": "NET", "book": 5, "chapter": 34, "verse": 2, "text": "and all of Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the distant sea,", "comment": "tn Or \u201cwestern\u201d (so NAB, NASB, NIV, NRSV); Heb \u201clatter,\u201d a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT)."}, {"pk": 2830582, "translation": "NET", "book": 5, "chapter": 34, "verse": 3, "text": "the Negev, and the plain of the valley of Jericho, the city of the date palm trees, as far as Zoar."}, {"pk": 2830583, "translation": "NET", "book": 5, "chapter": 34, "verse": 4, "text": "Then the LORD said to him, \u201cThis is the land I promised to Abraham, Isaac, and Jacob when I said, \u2018I will give it to your descendants.\u2019 I have let you see it, but you will not cross over there.\u201d", "comment": "tn Heb \u201cseed\u201d (so KJV, ASV).
tn The Hebrew text includes \u201cwith your eyes,\u201d but this is redundant in English and is left untranslated."}, {"pk": 2830584, "translation": "NET", "book": 5, "chapter": 34, "verse": 5, "text": "So Moses, the servant of the LORD, died there in the land of Moab as the LORD had said."}, {"pk": 2830585, "translation": "NET", "book": 5, "chapter": 34, "verse": 6, "text": "He buried him in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day.", "comment": "tc Smr and some LXX mss read \u201cthey buried him,\u201d that is, the Israelites. The MT reads \u201che buried him,\u201d meaning in the context that \u201cthe Lord buried him.\u201d This understanding, combined with the statement at the end of the verse that Moses\u2019 burial place is unknown, gave rise to traditions during the intertestamental period that are reflected in the NT in Jude 9 and in OT pseudepigraphic works like the Assumption of Moses."}, {"pk": 2830586, "translation": "NET", "book": 5, "chapter": 34, "verse": 7, "text": "Moses was 120 years old when he died, but his eye was not dull nor had his vitality departed.", "comment": "tn Heb \u201csap.\u201d That is, he was still in possession of his faculties or liveliness.
tn Or \u201cdimmed.\u201d The term could refer to dull appearance or to dimness caused by some loss of visual acuity."}, {"pk": 2830587, "translation": "NET", "book": 5, "chapter": 34, "verse": 8, "text": "The Israelites mourned for Moses in the deserts of Moab for thirty days; then the days of mourning for Moses ended."}, {"pk": 2830588, "translation": "NET", "book": 5, "chapter": 34, "verse": 9, "text": "Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; and the Israelites listened to him and did just what the LORD had commanded Moses.", "comment": "sn See Num 27:18."}, {"pk": 2830589, "translation": "NET", "book": 5, "chapter": 34, "verse": 10, "text": "No prophet ever again arose in Israel like Moses, who knew the LORD face to face.", "comment": "sn See Num 12:8; Deut 18:15\u201318."}, {"pk": 2830590, "translation": "NET", "book": 5, "chapter": 34, "verse": 11, "text": "He did all the signs and wonders the LORD had sent him to do in the land of Egypt, to Pharaoh, all his servants, and the whole land,", "comment": "tn Heb \u201cto,\u201d \u201cwith respect to.\u201d In the Hebrew text vv. 10\u201312 are one long sentence. For stylistic reasons the translation divides this into two, using the verb \u201che did\u201d at the beginning of v. 11 and \u201che displayed\u201d at the beginning of v. 12."}, {"pk": 2830591, "translation": "NET", "book": 5, "chapter": 34, "verse": 12, "text": "and he displayed great power and awesome might in view of all Israel.", "comment": "tn The Hebrew text of v. 12 reads literally, \u201cwith respect to all the strong hand and with respect to all the awesome greatness which Moses did before the eyes of all Israel.\u201d
tn Heb \u201cstrong hand.\u201d"}, {"pk": 2830592, "translation": "NET", "book": 6, "chapter": 1, "verse": 1, "text": "After Moses the LORD\u2019s servant died, the LORD said to Joshua son of Nun, Moses\u2019 assistant:"}, {"pk": 2830593, "translation": "NET", "book": 6, "chapter": 1, "verse": 2, "text": "\u201cMoses my servant is dead. Get ready! Cross the Jordan River! Lead these people into the land which I am ready to hand over to them.", "comment": "tn Heb \u201cGet up!\u201d
tc Heb \u201cCross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.\u201d The final phrase, \u201cto the children of Israel,\u201d is probably a later scribal addition specifying the identity of \u201cthese people/them.\u201d
tn Heb \u201cthis Jordan\u201d; the word \u201cRiver\u201d has been supplied in the translation for clarity (likewise in v. 11)."}, {"pk": 2830594, "translation": "NET", "book": 6, "chapter": 1, "verse": 3, "text": "I am handing over to you every place you set foot, as I promised Moses.", "comment": "tn Heb \u201cEvery place on which the sole of your foot walks, to you I have given it, as I said to Moses.\u201d The second person pronouns in vv. 3\u20134 are plural, indicating that all the people are addressed here. The verbal form \u05e0\u05b0\u05ea\u05b7\u05ea\u05bc\u05b4\u05d9\u05d5 (n\u00fftattiv, \u201cI have given it\u201d) is probably a perfect of certitude, emphasizing the certainty of the action. Another option is to translate, \u201cI have already assigned it.\u201d In this case the verb would probably refer to the Lord\u2019s decree to Abraham that he would give this land to his descendants."}, {"pk": 2830595, "translation": "NET", "book": 6, "chapter": 1, "verse": 4, "text": "Your territory will extend from the wilderness in the south to Lebanon in the north. It will extend all the way to the great River Euphrates in the east (including all of Syria) and all the way to the Mediterranean Sea in the west.", "comment": "tn Heb \u201cFrom the wilderness and this Lebanon even to the great river, the River Euphrates, all the land of the Hittites, even to the great sea [at] the place where the sun sets, your territory will be.\u201d
tn Heb \u201call the land of the Hittites.\u201d The expression \u201cthe land of the Hittites\u201d does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium b.c. was located, but rather to Syria, the \u201cHatti land\u201d mentioned in inscriptions of the first millennium b.c. (see HALOT 1:363). The phrase is omitted in the LXX and may be a scribal addition.
tn Heb \u201cthe Great Sea,\u201d the typical designation for the Mediterranean Sea."}, {"pk": 2830596, "translation": "NET", "book": 6, "chapter": 1, "verse": 5, "text": "No one will be able to resist you all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.", "comment": "tn Heb \u201cA man will not stand before you.\u201d The second person pronouns in this verse are singular, indicating Joshua is the addressee."}, {"pk": 2830597, "translation": "NET", "book": 6, "chapter": 1, "verse": 6, "text": "Be strong and brave! You must lead these people in the conquest of this land that I solemnly promised their ancestors I would hand over to them.", "comment": "tn Heb \u201cFor you will cause these people to inherit the land that I swore to their fathers to give to them.\u201d The pronoun \u201cthem\u201d at the end of the verse refers to either the people or to the fathers."}, {"pk": 2830598, "translation": "NET", "book": 6, "chapter": 1, "verse": 7, "text": "Make sure you are very strong and brave! Carefully obey all the law my servant Moses charged you to keep! Do not swerve from it to the right or to the left, so that you may be successful in all you do.", "comment": "tn Heb \u201cso you can be careful to do.\u201d The use of the infinitive \u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e8 (lishmor, \u201cto keep\u201d) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form \u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e8 as a vocative lamed (\u05dc) with imperative (see Isa 38:20 for an example of this construction), which could be translated, \u201cIndeed, be careful!\u201d
tn Or \u201cOnly be.\u201d
tn Heb \u201cbe wise,\u201d but the word can mean \u201cbe successful\u201d by metonymy.
tn Heb \u201ccommanded you.\u201d
tn Heb \u201cin all which you go.\u201d"}, {"pk": 2830599, "translation": "NET", "book": 6, "chapter": 1, "verse": 8, "text": "This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper and be successful.", "comment": "tn Heb \u201cbe careful to do.\u201d
tn Heb \u201cread it in undertones,\u201d or \u201crecite it quietly\u201d (see HALOT 1:237).
tn Heb \u201cmouth.\u201dsn This law scroll must not leave your lips. The ancient practice of reading aloud to oneself as an aid to memorization is in view here.
tn Heb \u201cand be wise,\u201d but the word can mean \u201cbe successful\u201d by metonymy.
tn Heb \u201cyou will make your way prosperous.\u201d"}, {"pk": 2830600, "translation": "NET", "book": 6, "chapter": 1, "verse": 9, "text": "I repeat, be strong and brave! Don\u2019t be afraid and don\u2019t panic, for I, the LORD your God, am with you in all you do.\u201d", "comment": "tn Heb \u201cin all which you go.\u201d
tn Heb \u201cHave I not commanded you?\u201d The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.
tn Or perhaps, \u201cdon\u2019t get discouraged!\u201d"}, {"pk": 2830601, "translation": "NET", "book": 6, "chapter": 1, "verse": 10, "text": "Joshua instructed the leaders of the people:", "comment": "tn Or \u201ccommanded.\u201d"}, {"pk": 2830602, "translation": "NET", "book": 6, "chapter": 1, "verse": 11, "text": "\u201cGo through the camp and command the people, \u2018Prepare your supplies, for within three days you will cross the Jordan River and begin the conquest of the land the LORD your God is ready to hand over to you.\u2019\u201d", "comment": "tn Heb \u201cto enter to possess the land which the Lord your God is giving to you to possess it.\u201d"}, {"pk": 2830603, "translation": "NET", "book": 6, "chapter": 1, "verse": 12, "text": "Joshua told the Reubenites, Gadites, and the half tribe of Manasseh:"}, {"pk": 2830604, "translation": "NET", "book": 6, "chapter": 1, "verse": 13, "text": "\u201cRemember what Moses the LORD\u2019s servant commanded you. The LORD your God is giving you a place to settle and is handing this land over to you.", "comment": "tn Heb \u201cremember the word which Moses, the Lord\u2019s servant, commanded you.\u201dsn This command can be found in Deut 3:18\u201320. In vv. 13\u201315 Joshua paraphrases the command, as the third person reference to Moses in v. 14 indicates.
tn Heb \u201cis providing rest for you and is giving to you this land.\u201dsn \u201cThis land\u201d refers to the trans-Jordanian lands allotted to these tribes."}, {"pk": 2830605, "translation": "NET", "book": 6, "chapter": 1, "verse": 14, "text": "Your wives, children and cattle may stay in the land that Moses assigned to you east of the Jordan River. But all you warriors must cross over armed for battle ahead of your brothers. You must help them", "comment": "tn Heb \u201cBut you must cross over armed for battle before your brothers, all [you] mighty men of strength.\u201d"}, {"pk": 2830606, "translation": "NET", "book": 6, "chapter": 1, "verse": 15, "text": "until the LORD gives your brothers a place like yours to settle and they conquer the land the LORD your God is ready to hand over to them. Then you may go back to your allotted land and occupy the land Moses the LORD\u2019s servant assigned you east of the Jordan.\u201d", "comment": "tn Heb \u201cThen you may return to the land of your possession and possess it, that which Moses, the Lord\u2019s servant, gave to you beyond the Jordan toward the rising of the sun.\u201d"}, {"pk": 2830607, "translation": "NET", "book": 6, "chapter": 1, "verse": 16, "text": "They told Joshua, \u201cWe will do everything you say. We will go wherever you send us."}, {"pk": 2830608, "translation": "NET", "book": 6, "chapter": 1, "verse": 17, "text": "Just as we obeyed Moses, so we will obey you. But may the LORD your God be with you as he was with Moses!", "comment": "tn Or \u201cOnly.\u201d Here and in v. 18 this word qualifies what precedes (see also v. 7).
tn Heb \u201clistened to.\u201d"}, {"pk": 2830609, "translation": "NET", "book": 6, "chapter": 1, "verse": 18, "text": "Any man who rebels against what you say and does not obey all your commands will be executed. But be strong and brave!\u201d", "comment": "tn Or \u201cOnly.\u201d Here and in v. 17 this word qualifies what precedes (see also v. 7).
tn Heb \u201cany man who rebels against your mouth and does not listen to your words, to all which you command us, will be put to death.\u201d"}, {"pk": 2830610, "translation": "NET", "book": 6, "chapter": 2, "verse": 1, "text": "Joshua son of Nun sent two spies out from Shittim secretly and instructed them: \u201cFind out what you can about the land, especially Jericho.\u201d They stopped at the house of a prostitute named Rahab and spent the night there.", "comment": "tn Heb \u201cthey went and entered the house of a woman, a prostitute, and her name was Rahab, and they slept there.\u201d
tn Heb \u201cgo, see the land, and Jericho.\u201dmap For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Heb \u201cJoshua, son of Nun, sent from Shittim two men, spies, secretly, saying.\u201d"}, {"pk": 2830611, "translation": "NET", "book": 6, "chapter": 2, "verse": 2, "text": "The king of Jericho received this report: \u201cNote well! Israelite men have come here tonight to spy on the land.\u201d", "comment": "tn Or \u201clook.\u201d
tn Heb \u201cmen have come here tonight from the sons of Israel.\u201d"}, {"pk": 2830612, "translation": "NET", "book": 6, "chapter": 2, "verse": 3, "text": "So the king of Jericho sent this order to Rahab: \u201cTurn over the men who came to you \u2014 the ones who came to your house \u2014 for they have come to spy on the whole land!\u201d", "comment": "tn Heb \u201cand the king of Jericho sent to Rahab, saying.\u201d
tn The idiom \u201ccome to\u201d (\u05d1\u05d5\u05b9\u05d0 \u05d0\u05b6\u05dc, bo\u2019 \u2019el) probably has sexual connotations here, as it often does elsewhere when a man \u201ccomes to\u201d a woman. If so, the phrase could be translated \u201cyour clients.\u201d The instructions reflect Rahab\u2019s perspective as to the identity of the men.
tn The words \u201cthe ones who came to your house\u201d (Heb \u201cwho came to your house\u201d) may be a euphemistic scribal addition designed to blur the sexual connotation of the preceding words.
tn Heb \u201cbring out.\u201d"}, {"pk": 2830613, "translation": "NET", "book": 6, "chapter": 2, "verse": 4, "text": "But the woman hid the two men and replied, \u201cYes, these men were clients of mine, but I didn\u2019t know where they came from.", "comment": "tn Heb \u201cthe men came to me.\u201d See the note on this phrase in v. 3.
tn Heb \u201cThe woman took the two men and hid him.\u201d The third masculine singular pronominal suffix on \u201chid\u201d has to be a scribal error (see GKC \u00a7135.p)."}, {"pk": 2830614, "translation": "NET", "book": 6, "chapter": 2, "verse": 5, "text": "When it was time to shut the city gate for the night, the men left. I don\u2019t know where they were heading. Chase after them quickly, for you have time to catch them!\u201d", "comment": "tn Heb \u201cAnd the gate was to be shut in the darkness and the men went out.\u201d"}, {"pk": 2830615, "translation": "NET", "book": 6, "chapter": 2, "verse": 6, "text": "(Now she had taken them up to the roof and had hidden them in the stalks of flax she had spread out on the roof.)", "comment": "tn Heb \u201carranged in rows by her.\u201d"}, {"pk": 2830616, "translation": "NET", "book": 6, "chapter": 2, "verse": 7, "text": "Meanwhile the king\u2019s men tried to find them on the road to the Jordan River near the fords. The city gate was shut as soon as they set out in pursuit of them.", "comment": "tn Another way to translate vv. 6\u20137 would be, \u201cWhile she took them up to the roof and hid them\u2026, the king\u2019s men tried to find them\u2026.\u201d Both of the main clauses have the subject prior to the predicate, perhaps indicating simultaneous action. (On the grammatical point, see R. J. Williams, Hebrew Syntax, 42, \u00a7235.) In this case Rahab moves the Israelite spies from the hiding place referred to in v. 4 to a safer and less accessible hiding place.
tn Heb \u201cAnd they shut the gate after \u2013 as soon as the ones chasing after them went out.\u201d The expressions \u201cafter\u201d and \u201cas soon as\u201d may represent a conflation of alternate readings.
tn Heb \u201cAnd the men chased after them [on] the road [leading to] the Jordan to the fords.\u201d The text is written from the perspective of the king\u2019s men. As far as they were concerned, they were chasing the spies.
tn The word \u201cRiver\u201d is not in the Hebrew text, but is supplied for clarity."}, {"pk": 2830617, "translation": "NET", "book": 6, "chapter": 2, "verse": 8, "text": "Now before the spies went to sleep, Rahab went up to the roof.", "comment": "tn The Hebrew text adds, \u201cto them.\u201d This is somewhat redundant in English and has not been translated.
tn Heb \u201cshe\u201d; the referent (Rahab) has been specified in the translation for clarity.
tn Heb \u201cthey.\u201d"}, {"pk": 2830618, "translation": "NET", "book": 6, "chapter": 2, "verse": 9, "text": "She said to the men, \u201cI know the LORD is handing this land over to you. We are absolutely terrified of you, and all who live in the land are cringing before you.", "comment": "tn Both of these statements are actually subordinated to \u201cI know\u201d in the Hebrew text, which reads, \u201cI know that the Lord\u2026and that terror of you\u2026and that all the inhabitants\u2026.\u201d
tn Heb \u201cterror of you has fallen upon us.\u201d
tn Heb \u201chas given the land to you.\u201d Rahab\u2019s statement uses the Hebrew perfect, suggesting certitude.
tn Or \u201cmelting away because of.\u201d"}, {"pk": 2830619, "translation": "NET", "book": 6, "chapter": 2, "verse": 10, "text": "For we heard how the LORD dried up the water of the Red Sea before you when you left Egypt and how you annihilated the two Amorite kings, Sihon and Og, on the other side of the Jordan.", "comment": "tn Heb \u201cand what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.\u201d"}, {"pk": 2830620, "translation": "NET", "book": 6, "chapter": 2, "verse": 11, "text": "When we heard the news we lost our courage and no one could even breathe for fear of you. For the LORD your God is God in heaven above and on earth below!", "comment": "tn Heb \u201cAnd we heard and our heart[s] melted and there remained no longer breath in a man because of you.\u201d"}, {"pk": 2830621, "translation": "NET", "book": 6, "chapter": 2, "verse": 12, "text": "So now, promise me this with an oath sworn in the LORD\u2019s name. Because I have shown allegiance to you, show allegiance to my family. Give me a solemn pledge", "comment": "tn Heb \u201cNow, swear to me by the Lord.\u201dsn To swear an oath in the Lord\u2019s name would make the Lord the witness and guarantor of the promise attached to the oath. If the person making the oath should go back on the promise, the Lord would judge him for breaking the contract.
tn Heb \u201ctrue sign,\u201d that is, \u201can inviolable token or pledge.\u201d
tn Heb \u201cwith the house of my father.\u201d"}, {"pk": 2830622, "translation": "NET", "book": 6, "chapter": 2, "verse": 13, "text": "that you will spare the lives of my father, mother, brothers, sisters, and all who belong to them, and rescue us from death.\u201d", "comment": "tn Or \u201cour lives.\u201d"}, {"pk": 2830623, "translation": "NET", "book": 6, "chapter": 2, "verse": 14, "text": "The men said to her, \u201cIf you die, may we die too! If you do not report what we\u2019ve been up to, then, when the LORD hands the land over to us, we will show unswerving allegiance to you.\u201d", "comment": "tn The second person pronoun is masculine plural, indicating that Rahab\u2019s entire family is in view.
tn Heb \u201cOur lives in return for you to die.\u201d If the lives of Rahab\u2019s family are not spared, then the spies will pay for the broken vow with their own lives.
tn The second person pronoun is feminine singular, referring specifically to Rahab.
tn Heb \u201callegiance and faithfulness.\u201d These virtual synonyms are joined in the translation as \u201cunswerving allegiance\u201d to emphasize the degree of promised loyalty.
tn Heb \u201cIf you do not report this matter of ours.\u201d"}, {"pk": 2830624, "translation": "NET", "book": 6, "chapter": 2, "verse": 15, "text": "Then Rahab let them down by a rope through the window. (Her house was built as part of the city wall; she lived in the wall.)", "comment": "tc The phrase \u201cby a rope\u201d is omitted in the LXX. It may be a later clarifying addition. If original, the omission in the LXX is likely due to an error of homoioarcton. A scribe\u2019s or translator\u2019s eye could have jumped from the initial \u05d1 (bet) in the phrase \u05d1\u05bc\u05b7\u05d7\u05b6\u05d1\u05b6\u05dc (bakhevel, \u201cwith a rope\u201d) to the initial \u05d1 on the immediately following \u05d1\u05bc\u05b0\u05e2\u05b7\u05d3 (b\u00ff\u2019ad, \u201cthrough\u201d) and accidentally omitted the intervening letters.
tc These explanatory statements are omitted in the LXX and probably represent a later scribal addition.
tn Heb \u201cshe\u201d; the referent (Rahab) has been specified in the translation for clarity.
tn Heb \u201cFor her house.\u201d"}, {"pk": 2830625, "translation": "NET", "book": 6, "chapter": 2, "verse": 16, "text": "She told them, \u201cHead to the hill country, so the ones chasing you don\u2019t find you. Hide from them there for three days, long enough for those chasing you to return. Then you can be on your way.\u201d", "comment": "tn Heb \u201cthe pursuers.\u201d The object (\u201cyou\u201d) is not in the Hebrew text but is implied.
tn Heb \u201cGo.\u201d
tn Heb \u201cso that the pursuers might not meet you.\u201d"}, {"pk": 2830626, "translation": "NET", "book": 6, "chapter": 2, "verse": 17, "text": "The men said to her, \u201cWe are not bound by this oath you made us swear unless the following conditions are met:", "comment": "tn Heb \u201cWe are free from this oath of yours which you made us swear.\u201d The words \u201cunless the following conditions are met\u201d are not in the Hebrew text, but are added for clarification."}, {"pk": 2830627, "translation": "NET", "book": 6, "chapter": 2, "verse": 18, "text": "When we invade the land , tie this red rope in the window through which you let us down, and gather together in your house your father, mother, brothers, and all who live in your father\u2019s house.", "comment": "tn Heb \u201cthe cord of this red thread.\u201d
tn Heb \u201cLook! We are about to enter the land.\u201d
tn Heb \u201cand your father and your mother and your brothers and all the house of your father gather to yourself to the house.\u201d"}, {"pk": 2830628, "translation": "NET", "book": 6, "chapter": 2, "verse": 19, "text": "Anyone who leaves your house will be responsible for his own death \u2014 we are innocent in that case! But if anyone with you in the house is harmed, we will be responsible.", "comment": "tn Heb \u201cAnyone who goes out from the doors of your house to the outside, his blood is on his head. We are innocent.\u201d
tn Heb \u201cBut anyone who is with you in the house, his blood is on our head if a hand should be on him.\u201d"}, {"pk": 2830629, "translation": "NET", "book": 6, "chapter": 2, "verse": 20, "text": "If you should report what we\u2019ve been up to, we are not bound by this oath you made us swear.\u201d", "comment": "tn Heb \u201cand if you report this matter of ours.\u201d"}, {"pk": 2830630, "translation": "NET", "book": 6, "chapter": 2, "verse": 21, "text": "She said, \u201cI agree to these conditions.\u201d She sent them on their way and then tied the red rope in the window.", "comment": "tn Heb \u201cAccording to your words, so it [will be].\u201d
tn Heb \u201cshe sent them away and they went.\u201d"}, {"pk": 2830631, "translation": "NET", "book": 6, "chapter": 2, "verse": 22, "text": "They went to the hill country and stayed there for three days, long enough for those chasing them to return. Their pursuers looked all along the way but did not find them.", "comment": "tn Heb \u201cThe pursuers looked in all the way and did not find [them].\u201d
tn Heb \u201cthey went and came.\u201d
tn Heb \u201cthe pursuers.\u201d The object (\u201cthem\u201d) is added for clarification.
tn Heb \u201cthe ones chasing them.\u201d This has been rendered as \u201ctheir pursuers\u201d in the translation to avoid redundancy with the preceding clause."}, {"pk": 2830632, "translation": "NET", "book": 6, "chapter": 2, "verse": 23, "text": "Then the two men returned \u2014 they came down from the hills, crossed the river, came to Joshua son of Nun, and reported to him all they had discovered.", "comment": "tn The words \u201cthe river,\u201d though not in the Hebrew text, are added for clarification."}, {"pk": 2830633, "translation": "NET", "book": 6, "chapter": 2, "verse": 24, "text": "They told Joshua, \u201cSurely the LORD is handing over all the land to us! All who live in the land are cringing before us!\u201d", "comment": "tn Heb \u201care melting away because of us.\u201d
tn Heb \u201cSurely the Lord has given into our hand all the land.\u201d The report by the spies uses the Hebrew perfect, suggesting certitude."}, {"pk": 2830634, "translation": "NET", "book": 6, "chapter": 3, "verse": 1, "text": "Bright and early the next morning Joshua and the Israelites left Shittim and came to the Jordan. They camped there before crossing the river.", "comment": "tn The words \u201cthe river,\u201d though not in the Hebrew text, have been supplied in the translation for clarity.
tn Heb \u201cAnd Joshua arose early in the morning and he and the Israelites left Shittim and came to the Jordan.\u201d"}, {"pk": 2830635, "translation": "NET", "book": 6, "chapter": 3, "verse": 2, "text": "After three days the leaders went through the camp"}, {"pk": 2830636, "translation": "NET", "book": 6, "chapter": 3, "verse": 3, "text": "and commanded the people: \u201cWhen you see the ark of the covenant of the LORD your God being carried by the Levitical priests, you must leave here and walk behind it.", "comment": "sn The ark of the covenant refers to the wooden chest that symbolized God\u2019s presence among his covenant people.
tn Heb \u201cset out from your place.\u201d
tn Or \u201cmarch.\u201d"}, {"pk": 2830637, "translation": "NET", "book": 6, "chapter": 3, "verse": 4, "text": "But stay about three thousand feet behind it. Keep your distance so you can see which way you should go, for you have not traveled this way before.\u201d", "comment": "tn Heb \u201cBut there should be a distance between you and it, about two thousand cubits in measurement.\u201dsn The precise distance is uncertain, but the measurement designated \u05d0\u05b7\u05de\u05bc\u05b8\u05d4 (\u2019ammah, \u201ccubit\u201d) was probably equivalent to approximately eighteen inches (one and one-half feet, or 45 cm) in length.
tn Heb \u201cknow.\u201d
tn Heb \u201cdo not approach it.\u201d"}, {"pk": 2830638, "translation": "NET", "book": 6, "chapter": 3, "verse": 5, "text": "Joshua told the people, \u201cRitually consecrate yourselves, for tomorrow the LORD will perform miraculous deeds among you.\u201d"}, {"pk": 2830639, "translation": "NET", "book": 6, "chapter": 3, "verse": 6, "text": "Joshua told the priests, \u201cPick up the ark of the covenant and pass on ahead of the people.\u201d So they picked up the ark of the covenant and went ahead of the people."}, {"pk": 2830640, "translation": "NET", "book": 6, "chapter": 3, "verse": 7, "text": "The LORD told Joshua, \u201cThis very day I will begin to honor you before all Israel so they will know that I am with you just as I was with Moses.", "comment": "tn Or more literally, \u201cto exalt you in the eyes of all Israel.\u201d"}, {"pk": 2830641, "translation": "NET", "book": 6, "chapter": 3, "verse": 8, "text": "Instruct the priests carrying the ark of the covenant, \u2018When you reach the bank of the Jordan River, wade into the water.\u2019\u201d", "comment": "tn Heb \u201cstand in the Jordan.\u201d Here the repetition of the word \u201cJordan\u201d would be redundant according to contemporary English style, so it was not included in the translation.
tn Heb \u201cthe edge of the waters of the Jordan.\u201d The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied for clarity."}, {"pk": 2830642, "translation": "NET", "book": 6, "chapter": 3, "verse": 9, "text": "Joshua told the Israelites, \u201cCome here and listen to the words of the LORD your God!\u201d"}, {"pk": 2830643, "translation": "NET", "book": 6, "chapter": 3, "verse": 10, "text": "Joshua continued, \u201cThis is how you will know the living God is among you and that he will truly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites.", "comment": "tn Heb \u201csaid.\u201d"}, {"pk": 2830644, "translation": "NET", "book": 6, "chapter": 3, "verse": 11, "text": "Look! The ark of the covenant of the Ruler of the whole earth is ready to enter the Jordan ahead of you.", "comment": "tn Or \u201cLord\u201d; or \u201cMaster.\u201d"}, {"pk": 2830645, "translation": "NET", "book": 6, "chapter": 3, "verse": 12, "text": "Now select for yourselves twelve men from the tribes of Israel, one per tribe."}, {"pk": 2830646, "translation": "NET", "book": 6, "chapter": 3, "verse": 13, "text": "When the feet of the priests carrying the ark of the LORD, the Ruler of the whole earth, touch the water of the Jordan, the water coming downstream toward you will stop flowing and pile up.\u201d", "comment": "tn Heb \u201cthe waters of the Jordan, the waters descending from above, will be cut off so that they will stand in one pile.\u201d
tn Heb \u201cthe soles of the feet.\u201d
tn Or \u201cLord\u201d; or \u201cMaster.\u201d
tn Or \u201crest in.\u201d"}, {"pk": 2830647, "translation": "NET", "book": 6, "chapter": 3, "verse": 14, "text": "So when the people left their tents to cross the Jordan, the priests carrying the ark of the covenant went ahead of them.", "comment": "tn The verb, though not in the Hebrew, is added for clarification."}, {"pk": 2830648, "translation": "NET", "book": 6, "chapter": 3, "verse": 15, "text": "When the ones carrying the ark reached the Jordan and the feet of the priests carrying the ark touched the surface of the water \u2014 (the Jordan is at flood stage all during harvest time) \u2014", "comment": "tn Heb \u201cand the Jordan overflows all its banks all the days of harvest.\u201dsn The lengthy description of the priests\u2019 arrival at the Jordan and the parenthetical reminder that the Jordan was at flood stage delay the climax of the story and add to its dramatic buildup.
tn Heb \u201cdipped into the edge.\u201d"}, {"pk": 2830649, "translation": "NET", "book": 6, "chapter": 3, "verse": 16, "text": "the water coming downstream toward them stopped flowing. It piled up far upstream at Adam (the city near Zarethan); there was no water at all flowing to the sea of the Arabah (the Salt Sea). The people crossed the river opposite Jericho.", "comment": "tn Heb \u201cthe [waters] descending toward the sea of the Arabah (the Salt Sea) were completely cut off.\u201dsn The Salt Sea is an ancient name for the Dead Sea.
tn Heb \u201cthe waters descending from above stood still.\u201d
tn Heb \u201cthey stood in one pile very far away.\u201d
map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830650, "translation": "NET", "book": 6, "chapter": 3, "verse": 17, "text": "The priests carrying the ark of the covenant of the LORD stood firmly on dry ground in the middle of the Jordan. All Israel crossed over on dry ground until the entire nation was on the other side.", "comment": "tn Heb \u201cand all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.\u201d"}, {"pk": 2830651, "translation": "NET", "book": 6, "chapter": 4, "verse": 1, "text": "When the entire nation was on the other side, the LORD told Joshua,", "comment": "tn Heb \u201cAnd when all the nation had finished crossing the Jordan.\u201d"}, {"pk": 2830652, "translation": "NET", "book": 6, "chapter": 4, "verse": 2, "text": "\u201cSelect for yourselves twelve men from the people, one per tribe."}, {"pk": 2830653, "translation": "NET", "book": 6, "chapter": 4, "verse": 3, "text": "Instruct them, \u2018Pick up twelve stones from the middle of the Jordan, from the very place where the priests stand firmly, and carry them over with you and put them in the place where you camp tonight.\u2019\u201d", "comment": "tn Heb \u201cthe feet of the priests.\u201d"}, {"pk": 2830654, "translation": "NET", "book": 6, "chapter": 4, "verse": 4, "text": "Joshua summoned the twelve men he had appointed from the Israelites, one per tribe."}, {"pk": 2830655, "translation": "NET", "book": 6, "chapter": 4, "verse": 5, "text": "Joshua told them, \u201cGo in front of the ark of the LORD your God to the middle of the Jordan. Each of you is to put a stone on his shoulder, according to the number of the Israelite tribes."}, {"pk": 2830656, "translation": "NET", "book": 6, "chapter": 4, "verse": 6, "text": "The stones will be a reminder to you. When your children ask someday, \u2018Why are these stones important to you?\u2019", "comment": "tn Heb \u201cthat this may be\u201d; the referent of \u201cthis\u201d (the twelve stones) has been specified in the translation for clarity.
tn Heb \u201cin order that this might be a sign among you.\u201d"}, {"pk": 2830657, "translation": "NET", "book": 6, "chapter": 4, "verse": 7, "text": "tell them how the water of the Jordan stopped flowing before the ark of the covenant of the LORD. When it crossed the Jordan, the water of the Jordan stopped flowing. These stones will be a lasting memorial for the Israelites.\u201d", "comment": "tn Heb \u201chow the waters descending from above stood still.\u201d
tn Heb \u201cwere cut off from before.\u201d"}, {"pk": 2830658, "translation": "NET", "book": 6, "chapter": 4, "verse": 8, "text": "The Israelites did just as Joshua commanded. They picked up twelve stones, according to the number of the Israelite tribes, from the middle of the Jordan as the LORD had instructed Joshua. They carried them over with them to the camp and put them there."}, {"pk": 2830659, "translation": "NET", "book": 6, "chapter": 4, "verse": 9, "text": "Joshua also set up twelve stones in the middle of the Jordan in the very place where the priests carrying the ark of the covenant stood. They remain there to this very day.", "comment": "tn Here \u201calso\u201d has been supplied in the translation to make it clear (as indicated by v. 20) that these are not the same stones the men took from the river bed."}, {"pk": 2830660, "translation": "NET", "book": 6, "chapter": 4, "verse": 10, "text": "Now the priests carrying the ark of the covenant were standing in the middle of the Jordan until everything the Lord had commanded Joshua to tell the people was accomplished, in accordance with all that Moses had commanded Joshua. The people went across quickly,"}, {"pk": 2830661, "translation": "NET", "book": 6, "chapter": 4, "verse": 11, "text": "and when all the people had finished crossing, the ark of the LORD and the priests crossed as the people looked on.", "comment": "tn Heb \u201cin the presence of the people.\u201d"}, {"pk": 2830662, "translation": "NET", "book": 6, "chapter": 4, "verse": 12, "text": "The Reubenites, Gadites, and the half-tribe of Manasseh crossed over armed for battle ahead of the Israelites, just as Moses had instructed them."}, {"pk": 2830663, "translation": "NET", "book": 6, "chapter": 4, "verse": 13, "text": "About forty thousand battle-ready troops marched past the LORD to fight on the plains of Jericho.", "comment": "tn Heb \u201cmen equipped for battle.\u201d
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Heb \u201cfor war.\u201d"}, {"pk": 2830664, "translation": "NET", "book": 6, "chapter": 4, "verse": 14, "text": "That day the LORD brought honor to Joshua before all Israel. They respected him all his life, just as they had respected Moses.", "comment": "tn Heb \u201cfeared.\u201d
tn Heb \u201chad feared.\u201d
tn Heb \u201call the days of his life.\u201d"}, {"pk": 2830665, "translation": "NET", "book": 6, "chapter": 4, "verse": 15, "text": "The LORD told Joshua,"}, {"pk": 2830666, "translation": "NET", "book": 6, "chapter": 4, "verse": 16, "text": "\u201cInstruct the priests carrying the ark of the covenantal laws to come up from the Jordan.\u201d", "comment": "tn Traditionally, \u201cthe ark of the testimony,\u201d another name for the ark of the covenant. The Hebrew term \u05e2\u05b5\u05d3\u05d5\u05bc\u05ea (\u2019edut, \u201ctestimony\u201d or \u201cwitness\u201d) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 2:791)."}, {"pk": 2830667, "translation": "NET", "book": 6, "chapter": 4, "verse": 17, "text": "So Joshua instructed the priests, \u201cCome up from the Jordan!\u201d"}, {"pk": 2830668, "translation": "NET", "book": 6, "chapter": 4, "verse": 18, "text": "The priests carrying the ark of the covenant of the LORD came up from the middle of the Jordan, and as soon as they set foot on dry land, the water of the Jordan flowed again and returned to flood stage.", "comment": "tn Heb \u201cand the waters of the Jordan returned to their place and went as formerly over their banks.\u201dsn Verses 15-18 give a more detailed account of the priests\u2019 crossing that had been briefly described in v. 11.
tn Heb \u201cand the soles of the feet of the priests were brought up to the dry land.\u201d"}, {"pk": 2830669, "translation": "NET", "book": 6, "chapter": 4, "verse": 19, "text": "The people went up from the Jordan on the tenth day of the first month and camped in Gilgal on the eastern border of Jericho.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
sn The first month was the month Abib (= late March-early April in the modern calendar). The Passover in Egypt also occurred on the tenth day of the first month (Exod 12:2; 13:4)."}, {"pk": 2830670, "translation": "NET", "book": 6, "chapter": 4, "verse": 20, "text": "Now Joshua set up in Gilgal the twelve stones they had taken from the Jordan.", "comment": "tn Heb \u201cthese,\u201d referring specifically to the twelve stones mentioned in vv. 3\u20137."}, {"pk": 2830671, "translation": "NET", "book": 6, "chapter": 4, "verse": 21, "text": "He told the Israelites, \u201cWhen your children someday ask their fathers, \u2018What do these stones represent?\u2019", "comment": "tn Heb \u201cWhat are these stones?\u201d"}, {"pk": 2830672, "translation": "NET", "book": 6, "chapter": 4, "verse": 22, "text": "explain to your children, \u2018Israel crossed the Jordan River on dry ground.\u2019", "comment": "tn Heb \u201cmake known.\u201d
tn Heb \u201ccrossed this Jordan\u201d; the word \u201cRiver\u201d is not in the Hebrew text, but has been supplied to clarify the meaning."}, {"pk": 2830673, "translation": "NET", "book": 6, "chapter": 4, "verse": 23, "text": "For the LORD your God dried up the water of the Jordan before you while you crossed over. It was just like when the LORD your God dried up the Red Sea before us while we crossed it.", "comment": "tn Heb \u201cjust as the Lord your God did to the Red Sea when he dried [it] up before us while we crossed over.\u201d"}, {"pk": 2830674, "translation": "NET", "book": 6, "chapter": 4, "verse": 24, "text": "He has done this so all the nations of the earth might recognize the LORD\u2019s power and so you might always obey the LORD your God.\u201d", "comment": "tn Heb \u201cfear.\u201d
tn Or \u201cpeoples.\u201d
tn Heb \u201cin order that.\u201d
tn Heb \u201cknow the hand of the Lord that it is strong.\u201d"}, {"pk": 2830675, "translation": "NET", "book": 6, "chapter": 5, "verse": 1, "text": "When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the LORD had dried up the water of the Jordan before the Israelites while they crossed, they lost their courage and could not even breathe for fear of the Israelites.", "comment": "tc Another textual tradition has, \u201cwhile we crossed.\u201d
tn Heb \u201ctheir heart[s] melted and there was no longer in them breathe because of the sons of Israel.\u201d"}, {"pk": 2830676, "translation": "NET", "book": 6, "chapter": 5, "verse": 2, "text": "At that time the LORD told Joshua, \u201cMake flint knives and circumcise the Israelites once again.\u201d", "comment": "tn Heb \u201creturn, circumcise the sons of Israel a second time.\u201d The Hebrew term \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201creturn\u201d) is used here in an adverbial sense to indicate the repetition of an action."}, {"pk": 2830677, "translation": "NET", "book": 6, "chapter": 5, "verse": 3, "text": "So Joshua made flint knives and circumcised the Israelites on the Hill of the Foreskins.", "comment": "tn Or \u201cGibeath Haaraloth.\u201d This name means \u201cHill of the Foreskins.\u201d Many modern translations simply give the Hebrew name, although an explanatory note giving the meaning of the name is often included.sn The name given to the place, Hill of the Foreskins was an obvious reminder of this important event."}, {"pk": 2830678, "translation": "NET", "book": 6, "chapter": 5, "verse": 4, "text": "This is why Joshua had to circumcise them: All the men old enough to fight when they left Egypt died on the journey through the desert after they left Egypt.", "comment": "tn Heb \u201cAll the people who went out from Egypt, the males, all the men of war, died in the desert in the way when they went out from Egypt.\u201d"}, {"pk": 2830679, "translation": "NET", "book": 6, "chapter": 5, "verse": 5, "text": "Now all the men who left were circumcised, but all the sons born on the journey through the desert after they left Egypt were uncircumcised.", "comment": "tn Heb \u201call the people.\u201d
tn Heb \u201cpeople.\u201d
tn Or \u201cindeed.\u201d"}, {"pk": 2830680, "translation": "NET", "book": 6, "chapter": 5, "verse": 6, "text": "Indeed, for forty years the Israelites traveled through the desert until all the men old enough to fight when they left Egypt, the ones who had disobeyed the LORD, died off. For the LORD had sworn a solemn oath to them that he would not let them see the land he had sworn on oath to give them, a land rich in milk and honey.", "comment": "tn Heb \u201cflowing with.\u201dsn The word picture a land rich in milk and honey depicts the land as containing many grazing areas (which would produce milk) and flowering plants (which would support the bees that produced honey).
tn Heb \u201call the nation, the men of war who went out from Egypt, who did not listen to the voice of the Lord, came to an end.\u201d
tn Some Hebrew mss, as well as the Syriac version, support this reading. Most ancient witnesses read \u201cus.\u201d"}, {"pk": 2830681, "translation": "NET", "book": 6, "chapter": 5, "verse": 7, "text": "He replaced them with their sons, whom Joshua circumcised. They were uncircumcised; their fathers had not circumcised them along the way.", "comment": "tn Heb \u201ctheir sons he raised up in their place.\u201d"}, {"pk": 2830682, "translation": "NET", "book": 6, "chapter": 5, "verse": 8, "text": "When all the men had been circumcised, they stayed there in the camp until they had healed.", "comment": "tn Heb \u201cnation.\u201d"}, {"pk": 2830683, "translation": "NET", "book": 6, "chapter": 5, "verse": 9, "text": "The LORD said to Joshua, \u201cToday I have taken away the disgrace of Egypt from you.\u201d So that place is called Gilgal even to this day.", "comment": "sn One might take the disgrace of Egypt as a reference to their uncircumcised condition (see Gen 34:14), but the generation that left Egypt was circumcised (see v. 5). It more likely refers to the disgrace they experienced in Egyptian slavery. When this new generation reached the promised land and renewed their covenantal commitment to the Lord by submitting to the rite of circumcision, the Lord\u2019s deliverance of his people from slavery, which had begun with the plagues and the crossing of the Red Sea, reached its climax. See T. C. Butler, Joshua (WBC), 59.
tn Heb \u201crolled away.\u201d
sn The name Gilgal sounds like the Hebrew verb \u201croll away\u201d (\u05d2\u05bc\u05b7\u05dc\u05b7\u05dc, galal)."}, {"pk": 2830684, "translation": "NET", "book": 6, "chapter": 5, "verse": 10, "text": "So the Israelites camped in Gilgal and celebrated the Passover in the evening of the fourteenth day of the month on the plains of Jericho.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830685, "translation": "NET", "book": 6, "chapter": 5, "verse": 11, "text": "They ate some of the produce of the land the day after the Passover, including unleavened bread and roasted grain.", "comment": "tn The Hebrew text adds, \u201con this same day.\u201d This is somewhat redundant in English and has not been translated."}, {"pk": 2830686, "translation": "NET", "book": 6, "chapter": 5, "verse": 12, "text": "The manna stopped appearing the day they ate some of the produce of the land; the Israelites never ate manna again.", "comment": "tn Heb \u201cand the sons of Israel had no more manna.\u201d
tn Heb \u201cthe day after, when they ate.\u201d The present translation assumes this means the day after the Passover, though it is possible it refers to the day after they began eating the land\u2019s produce."}, {"pk": 2830687, "translation": "NET", "book": 6, "chapter": 5, "verse": 13, "text": "When Joshua was near Jericho, he looked up and saw a man standing in front of him holding a drawn sword. Joshua approached him and asked him, \u201cAre you on our side or allied with our enemies?\u201d", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Heb \u201cAre you for us or for our enemies?\u201d
tn Heb \u201cin.\u201d
tn Heb \u201che lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.\u201d The verb \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) invites the reader to view the scene through Joshua\u2019s eyes. By calling the stranger \u201ca man,\u201d the author reflects Joshua\u2019s perspective. The text shortly reveals his true identity (vv. 14\u201315)."}, {"pk": 2830688, "translation": "NET", "book": 6, "chapter": 5, "verse": 14, "text": "He answered, \u201cTruly I am the commander of the LORD\u2019s army. Now I have arrived!\u201d Joshua bowed down with his face to the ground and asked, \u201cWhat does my master want to say to his servant?\u201d", "comment": "tc Heb \u201cHe said, \u201cNeither.\u201d An alternative reading is \u05dc\u05d5\u05b9 (lo, \u201c[He said] to him\u201d; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (\u05dc\u05b9\u05d0, lo\u2019, \u201cno, neither\u201d) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord\u2019s army would hardly have declared himself neutral.
sn The Lord\u2019s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase \u05e9\u05c2\u05b7\u05e8\u05be\u05e6\u05b0\u05d1\u05b8\u05d0 (sar-ts\u00ffva\u2019, \u201carmy commander\u201d) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.
sn The commander\u2019s appearance seems to be for Joshua\u2019s encouragement. Joshua could now lead Israel into battle knowing that the Lord\u2019s invisible army would ensure victory.
tn Heb \u201cJoshua fell on his face to the ground and bowed down.\u201d"}, {"pk": 2830689, "translation": "NET", "book": 6, "chapter": 5, "verse": 15, "text": "The commander of the LORD\u2019s army answered Joshua, \u201cRemove your sandals from your feet, because the place where you stand is holy.\u201d Joshua did so."}, {"pk": 2830690, "translation": "NET", "book": 6, "chapter": 6, "verse": 1, "text": "Now Jericho was shut tightly because of the Israelites. No one was allowed to leave or enter.", "comment": "tn Heb \u201cthere was no one going out and there was no one coming in.\u201d
tn Heb \u201cwas shutting and shut up.\u201d HALOT 2:743 paraphrases, \u201cblocking [any way of access] and blocked [against any who would leave].\u201d
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830691, "translation": "NET", "book": 6, "chapter": 6, "verse": 2, "text": "The LORD told Joshua, \u201cSee, I am about to defeat Jericho for you, along with its king and its warriors.", "comment": "tn Heb \u201cI have given into your hand Jericho.\u201d The Hebrew verb \u05e0\u05b8\u05ea\u05b7\u05ea\u05bc\u05b4\u05d9 (natatti, \u201cI have given\u201d) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix \u201cyour\u201d is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation \u201cI am about to defeat Jericho for you\u201d has been used."}, {"pk": 2830692, "translation": "NET", "book": 6, "chapter": 6, "verse": 3, "text": "Have all the warriors march around the city one time; do this for six days.", "comment": "tn Heb \u201cand go around the city, all [you] men of war, encircling the city one time.\u201d The Hebrew verb \u05d5\u05b0\u05e1\u05b7\u05d1\u05bc\u05b9\u05ea\u05b6\u05dd (v\u00ffsabbotem, \u201cand go around\u201d) is plural, being addressed to the whole army."}, {"pk": 2830693, "translation": "NET", "book": 6, "chapter": 6, "verse": 4, "text": "Have seven priests carry seven rams\u2019 horns in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns.", "comment": "tn Heb \u201crams\u2019 horns, trumpets.\u201d"}, {"pk": 2830694, "translation": "NET", "book": 6, "chapter": 6, "verse": 5, "text": "When you hear the signal from the ram\u2019s horn, have the whole army give a loud battle cry. Then the city wall will collapse and the warriors should charge straight ahead.\u201d", "comment": "tn Heb \u201cand it will be at the sounding of the horn, the ram\u2019s horn, when you hear the sound of the ram\u2019s horn.\u201d The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (\u201cwhen you hear the sound of the ram\u2019s horn\u201d) being an interpolation that assimilates the text to verse 20 (\u201cwhen the army heard the sound of the horn\u201d). Note that the words \u201cwhen you hear the sound of the rams horn\u201d do not appear in the LXX of verse 5.
tn Heb \u201call the people will shout with a loud shout.\u201d
tn Heb \u201cfall in its place.\u201d
tn Heb \u201cand the people will go up, each man straight ahead.\u201d"}, {"pk": 2830695, "translation": "NET", "book": 6, "chapter": 6, "verse": 6, "text": "So Joshua son of Nun summoned the priests and instructed them, \u201cPick up the ark of the covenant, and seven priests must carry seven rams\u2019 horns in front of the ark of the LORD.\u201d"}, {"pk": 2830696, "translation": "NET", "book": 6, "chapter": 6, "verse": 7, "text": "And he told the army, \u201cMove ahead and march around the city, with armed troops going ahead of the ark of the LORD.\u201d", "comment": "tn An alternative reading is \u201cand they said.\u201d In this case the subject is indefinite and the verb should be translated as passive, \u201c[the army] was told.\u201d
tn Heb \u201cpass by.\u201d
tn Heb \u201cthe people.\u201d"}, {"pk": 2830697, "translation": "NET", "book": 6, "chapter": 6, "verse": 8, "text": "When Joshua gave the army its orders, the seven priests carrying the seven rams\u2019 horns before the LORD moved ahead and blew the horns as the ark of the covenant of the LORD followed behind.", "comment": "tn Heb \u201cwhen Joshua spoke to the people.\u201d"}, {"pk": 2830698, "translation": "NET", "book": 6, "chapter": 6, "verse": 9, "text": "Armed troops marched ahead of the priests blowing the horns, while the rear guard followed along behind the ark blowing rams\u2019 horns."}, {"pk": 2830699, "translation": "NET", "book": 6, "chapter": 6, "verse": 10, "text": "Now Joshua had instructed the army, \u201cDo not give a battle cry or raise your voices; say nothing until the day I tell you, \u2018Give the battle cry.\u2019 Then give the battle cry!\u201d", "comment": "tn Heb \u201cdo not let a word come out of your mouths.\u201d
tn Or \u201cthe shout.\u201d
tn Heb \u201cthe people.\u201d
tn Or \u201cthe shout.\u201d
tn Or \u201cthe shout.\u201d"}, {"pk": 2830700, "translation": "NET", "book": 6, "chapter": 6, "verse": 11, "text": "So Joshua made sure they marched the ark of the LORD around the city one time. Then they went back to the camp and spent the night there.", "comment": "tn Heb \u201cand they entered the camp and spent the night in the camp.\u201d
tn Heb \u201cand he made the ark of the Lord go around the city, encircling one time.\u201d"}, {"pk": 2830701, "translation": "NET", "book": 6, "chapter": 6, "verse": 12, "text": "Bright and early the next morning Joshua had the priests pick up the ark of the LORD.", "comment": "tn Heb \u201cJoshua rose early in the morning and the priests picked up the ark of the Lord.\u201d"}, {"pk": 2830702, "translation": "NET", "book": 6, "chapter": 6, "verse": 13, "text": "The seven priests carrying the seven rams\u2019 horns before the ark of the LORD marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the LORD blowing rams\u2019 horns."}, {"pk": 2830703, "translation": "NET", "book": 6, "chapter": 6, "verse": 14, "text": "They marched around the city one time on the second day, then returned to the camp. They did this six days in all."}, {"pk": 2830704, "translation": "NET", "book": 6, "chapter": 6, "verse": 15, "text": "On the seventh day they were up at the crack of dawn and marched around the city as before \u2014 only this time they marched around it seven times.", "comment": "tn Heb \u201cand they went around the city according to this manner seven times, only on that day they went around the city seven times.\u201d
tn Heb \u201cOn the seventh day they rose early, when the dawn ascended.\u201d"}, {"pk": 2830705, "translation": "NET", "book": 6, "chapter": 6, "verse": 16, "text": "The seventh time around, the priests blew the rams\u2019 horns and Joshua told the army, \u201cGive the battle cry, for the LORD is handing the city over to you!", "comment": "tn Or \u201cthe shout.\u201d
tn Heb \u201cthe people.\u201d
tn Heb \u201cfor the Lord has given to you the city.\u201d The verbal form is a perfect, probably indicating certitude here."}, {"pk": 2830706, "translation": "NET", "book": 6, "chapter": 6, "verse": 17, "text": "The city and all that is in it must be set apart for the LORD, except for Rahab the prostitute and all who are with her in her house, because she hid the spies we sent.", "comment": "tn Heb \u201cmessengers.\u201d
tn Or \u201cdedicated to the Lord.\u201dsn To make the city set apart for the Lord would involve annihilating all the people and animals and placing its riches in the Lord\u2019s treasury (vv. 19, 21, 24)."}, {"pk": 2830707, "translation": "NET", "book": 6, "chapter": 6, "verse": 18, "text": "But be careful when you are setting apart the riches for the LORD. If you take any of it, you will make the Israelite camp subject to annihilation and cause a disaster.", "comment": "tn Heb \u201cOnly you keep [away] from what is set apart [to the Lord] so that you might not, as you are setting [it] apart, take some of what is set apart [to the Lord] and make the camp of Israel set apart [to destruction by the Lord] and bring trouble on it.\u201d"}, {"pk": 2830708, "translation": "NET", "book": 6, "chapter": 6, "verse": 19, "text": "All the silver and gold, as well as bronze and iron items, belong to the LORD. They must go into the LORD\u2019s treasury.\u201d", "comment": "tn Heb \u201cit is holy to the Lord.\u201d"}, {"pk": 2830709, "translation": "NET", "book": 6, "chapter": 6, "verse": 20, "text": "The rams\u2019 horns sounded and when the army heard the signal, they gave a loud battle cry. The wall collapsed and the warriors charged straight ahead into the city and captured it.", "comment": "tn Heb \u201cthey shouted with a loud shout.\u201d
tc Heb \u201cand the people shouted and they blew the rams\u2019 horns.\u201d The initial statement (\u201cand the people shouted\u201d) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.
tn Heb \u201cthe people.\u201d
tn Heb \u201cthe sound of the horn.\u201d
tn Heb \u201cfell in its place.\u201d
tn Heb \u201cand the people went up into the city, each one straight ahead, and they captured the city.\u201d"}, {"pk": 2830710, "translation": "NET", "book": 6, "chapter": 6, "verse": 21, "text": "They annihilated with the sword everything that breathed in the city, including men and women, young and old, as well as cattle, sheep, and donkeys.", "comment": "tn Heb \u201call which was in the city.\u201d"}, {"pk": 2830711, "translation": "NET", "book": 6, "chapter": 6, "verse": 22, "text": "Joshua told the two men who had spied on the land, \u201cEnter the prostitute\u2019s house and bring out the woman and all who belong to her as you promised her.\u201d", "comment": "tn Heb \u201cand bring out from there the woman and all who belong to her as you swore on oath to her.\u201d
tn Heb \u201cthe house of the woman, the prostitute.\u201d"}, {"pk": 2830712, "translation": "NET", "book": 6, "chapter": 6, "verse": 23, "text": "So the young spies went and brought out Rahab, her father, mother, brothers, and all who belonged to her. They brought out her whole family and took them to a place outside the Israelite camp.", "comment": "tn Or \u201cplaced them outside.\u201d"}, {"pk": 2830713, "translation": "NET", "book": 6, "chapter": 6, "verse": 24, "text": "But they burned the city and all that was in it, except for the silver, gold, and bronze and iron items they put in the treasury of the LORD\u2019s house.", "comment": "tn Heb \u201cthe treasury of the house of the Lord.\u201d Technically the Lord did not have a \u201chouse\u201d yet, so perhaps this refers to the tabernacle using later terminology.
tn The Hebrew text adds \u201cwith fire.\u201d"}, {"pk": 2830714, "translation": "NET", "book": 6, "chapter": 6, "verse": 25, "text": "Yet Joshua spared Rahab the prostitute, her father\u2019s family, and all who belonged to her. She lives in Israel to this very day because she hid the messengers Joshua sent to spy on Jericho.", "comment": "tn Or \u201camong the Israelites\u201d; Heb \u201cin the midst of Israel.\u201d
tn Heb \u201ckept alive.\u201d
tn Heb the house of her father.\u201d
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830715, "translation": "NET", "book": 6, "chapter": 6, "verse": 26, "text": "At that time Joshua made this solemn declaration: \u201cThe man who attempts to rebuild this city of Jericho will stand condemned before the LORD. He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!\u201d", "comment": "tn Normally the Hiphil of \u05e9\u05c1\u05b8\u05d1\u05b7\u05e2 (shava\u2019) has a causative sense (\u201cmake [someone] take an oath\u201d; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then \u201cmake a solemn appeal [to God as judge]\u201d or \u201cpronounce a curse\u201d would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua\u2019s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua\u2019s statement as the \u201cword of the Lord\u201d spoken through Joshua.
tn Heb \u201cWith his firstborn he will lay its foundations and with his youngest he will erect its gates.\u201d The Hebrew verb \u05d9\u05b7\u05e6\u05bc\u05b4\u05d9\u05d1 (yatsiv, \u201che will erect\u201d) is imperfect, not jussive, suggesting Joshua\u2019s statement is a prediction, not an imprecation.
tn The Hebrew phrase \u05d0\u05b8\u05e8\u05d5\u05bc\u05e8 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (\u2019arur lifney y\u00ffhvah, \u201ccursed [i.e., condemned] before the Lord\u201d) also occurs in 1 Sam 26:19.
tc The LXX omits \u201cJericho.\u201d It is probably a scribal addition.
tn Heb \u201crises up and builds.\u201d"}, {"pk": 2830716, "translation": "NET", "book": 6, "chapter": 6, "verse": 27, "text": "The LORD was with Joshua and he became famous throughout the land.", "comment": "tn Heb \u201cand the report about him was in all the land.\u201d The Hebrew term \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cland\u201d) may also be translated \u201cearth.\u201d"}, {"pk": 2830717, "translation": "NET", "book": 6, "chapter": 7, "verse": 1, "text": "But the Israelites disobeyed the command about the city\u2019s riches. Achan son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, stole some of the riches. The LORD was furious with the Israelites.", "comment": "tn Heb \u201cBut the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].\u201d
tn Heb \u201cthe anger of the Lord burned against the sons of Israel.\u201dsn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord\u2019s anger down upon the entire nation.
tn Heb \u201ctook from what was set apart [to the Lord].\u201d
tn 1 Chr 2:6 lists a \u201cZimri\u201d (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18)."}, {"pk": 2830718, "translation": "NET", "book": 6, "chapter": 7, "verse": 2, "text": "Joshua sent men from Jericho to Ai (which is located near Beth Aven, east of Bethel ) and instructed them, \u201cGo up and spy on the land.\u201d So the men went up and spied on Ai.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
map For the location of Bethel see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2830719, "translation": "NET", "book": 6, "chapter": 7, "verse": 3, "text": "They returned and reported to Joshua, \u201cDon\u2019t send the whole army. About two or three thousand men are adequate to defeat Ai. Don\u2019t tire out the whole army, for Ai is small.\u201d", "comment": "tn Heb \u201cand they returned to Joshua and said to him.\u201d
tn Heb \u201cDon\u2019t let all the people go up.\u201d
tn Heb \u201cLet about two thousand men or about three thousand men go up to defeat Ai.\u201d
tn Heb \u201call the people for they are small.\u201d"}, {"pk": 2830720, "translation": "NET", "book": 6, "chapter": 7, "verse": 4, "text": "So about three thousand men went up, but they fled from the men of Ai."}, {"pk": 2830721, "translation": "NET", "book": 6, "chapter": 7, "verse": 5, "text": "The men of Ai killed about thirty-six of them and chased them from in front of the city gate all the way to the fissures and defeated them on the steep slope. The people\u2019s courage melted away like water.", "comment": "tn Or \u201carmy\u2019s.\u201d
tn The meaning and correct translation of the Hebrew word \u05e9\u05c1\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (sh\u00ffvarim) is uncertain. The translation \u201cfissures\u201d is based on usage of the plural form of the noun in Ps 60:4 HT (60:2 ET), where it appears to refer to cracks in the earth caused by an earthquake. Perhaps deep ravines or gorges are in view, or the word is a proper noun (\u201call the way to Shebarim\u201d).
sn The precise geographical location of the Israelite defeat at this \u201csteep slope\u201d is uncertain.
tn Heb \u201cand the heart of the people melted and became water.\u201d"}, {"pk": 2830722, "translation": "NET", "book": 6, "chapter": 7, "verse": 6, "text": "Joshua tore his clothes; he and the leaders of Israel lay face down on the ground before the ark of the LORD until evening and threw dirt on their heads.", "comment": "sn Throwing dirt on one\u2019s head was an outward expression of extreme sorrow (see Lam 2:10; Ezek 27:30).
sn Tearing one\u2019s clothes was an outward expression of extreme sorrow (see Gen 37:34; 44:13).
tn Or \u201celders.\u201d
tn Heb \u201cand fell on his face to the ground before the ark of the Lord until evening, he and the elders of Israel.\u201d"}, {"pk": 2830723, "translation": "NET", "book": 6, "chapter": 7, "verse": 7, "text": "Joshua prayed, \u201cO, Master, LORD! Why did you bring these people across the Jordan to hand us over to the Amorites so they could destroy us?", "comment": "tn Heb \u201csaid.\u201d"}, {"pk": 2830724, "translation": "NET", "book": 6, "chapter": 7, "verse": 8, "text": "If only we had been satisfied to live on the other side of the Jordan! O Lord, what can I say now that Israel has retreated before its enemies?", "comment": "tn Heb \u201cturned [the] back.\u201d"}, {"pk": 2830725, "translation": "NET", "book": 6, "chapter": 7, "verse": 9, "text": "When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us from the earth. What will you do to protect your great reputation?\u201d", "comment": "tn Heb \u201cWhat will you do for your great name?\u201d
tn Heb \u201cand cut off our name.\u201d"}, {"pk": 2830726, "translation": "NET", "book": 6, "chapter": 7, "verse": 10, "text": "The LORD responded to Joshua, \u201cGet up! Why are you lying there face down?", "comment": "tn Heb \u201cWhy are you falling on your face?\u201d
tn Heb \u201csaid.\u201d"}, {"pk": 2830727, "translation": "NET", "book": 6, "chapter": 7, "verse": 11, "text": "Israel has sinned; they have violated my covenantal commandment! They have taken some of the riches; they have stolen them and deceitfully put them among their own possessions.", "comment": "tn Heb \u201cwhat was set apart [to the Lord].\u201d
tn Heb \u201cThey have violated my covenant which I commanded them.\u201d
tn Heb \u201cand also they have stolen, and also they have lied, and also they have placed [them] among their items.\u201d"}, {"pk": 2830728, "translation": "NET", "book": 6, "chapter": 7, "verse": 12, "text": "The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation. I will no longer be with you, unless you destroy what has contaminated you.", "comment": "tn Heb \u201cwhat is set apart [to destruction by the Lord] from your midst.\u201d
tn Heb \u201cthey turn [the] back before their enemies because they are set apart [to destruction by the Lord].\u201d
tn The second person pronoun is plural in Hebrew, indicating these words are addressed to the entire nation."}, {"pk": 2830729, "translation": "NET", "book": 6, "chapter": 7, "verse": 13, "text": "Get up! Ritually consecrate the people and tell them this: \u2018Ritually consecrate yourselves for tomorrow, because the LORD God of Israel says, \u201cYou are contaminated, O Israel! You will not be able to stand before your enemies until you remove what is contaminating you.\u201d", "comment": "tn Heb \u201cremove what is set apart [i.e., to destruction by the Lord] from your midst.\u201d
tn Heb \u201cwhat is set apart [to destruction by the Lord] [is] in your midst.\u201d"}, {"pk": 2830730, "translation": "NET", "book": 6, "chapter": 7, "verse": 14, "text": "In the morning you must approach in tribal order. The tribe the LORD selects must approach by clans. The clan the LORD selects must approach by families. The family the LORD selects must approach man by man.", "comment": "tn Heb \u201ctakes forcefully, seizes.\u201d
tn Heb \u201chouses.\u201d
tn Heb \u201cby men.\u201d
tn Heb \u201cby your tribes.\u201d"}, {"pk": 2830731, "translation": "NET", "book": 6, "chapter": 7, "verse": 15, "text": "The one caught with the riches must be burned up along with all who belong to him, because he violated the LORD\u2019s covenant and did such a disgraceful thing in Israel.\u2019\u201d", "comment": "tn Heb \u201cburned with fire.\u201d
tn Heb \u201cwith what was set apart [to the Lord].\u201d"}, {"pk": 2830732, "translation": "NET", "book": 6, "chapter": 7, "verse": 16, "text": "Bright and early the next morning Joshua made Israel approach in tribal order and the tribe of Judah was selected.", "comment": "tn Heb \u201cby tribes.\u201d"}, {"pk": 2830733, "translation": "NET", "book": 6, "chapter": 7, "verse": 17, "text": "He then made the clans of Judah approach and the clan of the Zerahites was selected. He made the clan of the Zerahites approach and Zabdi was selected.", "comment": "tn Heb \u201cand he selected Zabdi.\u201d The Lord is the apparent subject. The LXX supports reading a passive (Niphal) form here, as does the immediate context.
tn See the note on \u201cZabdi\u201d in 1 Chr 7:1."}, {"pk": 2830734, "translation": "NET", "book": 6, "chapter": 7, "verse": 18, "text": "He then made Zabdi\u2019s family approach man by man and Achan son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, was selected.", "comment": "tn Heb \u201cby men.\u201d
tn Heb \u201chis\u201d; the referent (Zabdi) has been specified in the translation for clarity."}, {"pk": 2830735, "translation": "NET", "book": 6, "chapter": 7, "verse": 19, "text": "So Joshua said to Achan, \u201cMy son, honor the LORD God of Israel and give him praise! Tell me what you did; don\u2019t hide anything from me!\u201d", "comment": "tn Heb \u201cgive glory to.\u201d"}, {"pk": 2830736, "translation": "NET", "book": 6, "chapter": 7, "verse": 20, "text": "Achan told Joshua, \u201cIt is true. I have sinned against the LORD God of Israel in this way:", "comment": "tn Heb \u201clike this and like this I did.\u201d"}, {"pk": 2830737, "translation": "NET", "book": 6, "chapter": 7, "verse": 21, "text": "I saw among the goods we seized a nice robe from Babylon, two hundred silver pieces, and a bar of gold weighing fifty shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent with the silver underneath.\u201d", "comment": "tn Heb \u201cShinar,\u201d a reference to Babylon (cf. Gen 10:10; 11:2; 14:1). Many modern translations retain the Hebrew name \u201cShinar\u201d (cf. NEB, NRSV) but some use the more familiar \u201cBabylon\u201d (cf. NIV, NLT).
tn Heb \u201cshekels.\u201d"}, {"pk": 2830738, "translation": "NET", "book": 6, "chapter": 7, "verse": 22, "text": "Joshua sent messengers who ran to the tent. The things were hidden right in his tent, with the silver underneath.", "comment": "tn Heb \u201cLook, [it was] hidden in his tent, and the silver was beneath it.\u201d"}, {"pk": 2830739, "translation": "NET", "book": 6, "chapter": 7, "verse": 23, "text": "They took it all from the middle of the tent, brought it to Joshua and all the Israelites, and placed it before the LORD.", "comment": "tn Heb \u201cpoured out,\u201d probably referring to the way the silver pieces poured out of their container."}, {"pk": 2830740, "translation": "NET", "book": 6, "chapter": 7, "verse": 24, "text": "Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster.", "comment": "tn Or \u201cTrouble\u201d The name is \u201cAchor\u201d in Hebrew, which means \u201cdisaster\u201d or \u201ctrouble\u201d (also in v. 26)."}, {"pk": 2830741, "translation": "NET", "book": 6, "chapter": 7, "verse": 25, "text": "Joshua said, \u201cWhy have you brought disaster on us? The LORD will bring disaster on you today!\u201d All Israel stoned him to death. (They also stoned and burned the others.)", "comment": "tn Or \u201ctrouble.\u201d The word is \u201cachor\u201d in Hebrew (also in the following clause).
tc Heb \u201cand they burned them with fire and they stoned them with stones.\u201d These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition."}, {"pk": 2830742, "translation": "NET", "book": 6, "chapter": 7, "verse": 26, "text": "Then they erected over him a large pile of stones (it remains to this very day ) and the LORD\u2019s anger subsided. So that place is called the Valley of Disaster to this very day.", "comment": "tc Heb \u201cto this day.\u201d The phrase \u201cto this day\u201d is omitted in the LXX and may represent a later scribal addition."}, {"pk": 2830743, "translation": "NET", "book": 6, "chapter": 8, "verse": 1, "text": "The LORD told Joshua, \u201cDon\u2019t be afraid and don\u2019t panic! Take the whole army with you and march against Ai! See, I am handing over to you the king of Ai, along with his people, city, and land.", "comment": "tn Or perhaps \u201cand don\u2019t get discouraged!\u201d
tn Heb \u201cI have given into our hand.\u201d The verbal form, a perfect, is probably best understood as a perfect of certitude, indicating the certainty of the action.
tn Heb \u201cTake with you all the people of war and arise, go up against Ai!\u201d"}, {"pk": 2830744, "translation": "NET", "book": 6, "chapter": 8, "verse": 2, "text": "Do to Ai and its king what you did to Jericho and its king, except you may plunder its goods and cattle. Set an ambush behind the city!\u201d", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830745, "translation": "NET", "book": 6, "chapter": 8, "verse": 3, "text": "Joshua and the whole army marched against Ai. Joshua selected thirty thousand brave warriors and sent them out at night.", "comment": "tn \u201cAnd Joshua and all the people of war arose to go up [against] Ai.\u201d"}, {"pk": 2830746, "translation": "NET", "book": 6, "chapter": 8, "verse": 4, "text": "He told them, \u201cLook, set an ambush behind the city. Don\u2019t go very far from the city; all of you be ready!", "comment": "tn Or \u201ccommanded, ordered.\u201d"}, {"pk": 2830747, "translation": "NET", "book": 6, "chapter": 8, "verse": 5, "text": "I and all the troops who are with me will approach the city. When they come out to fight us like before, we will retreat from them.", "comment": "tn Heb \u201cthe people.\u201d"}, {"pk": 2830748, "translation": "NET", "book": 6, "chapter": 8, "verse": 6, "text": "They will attack us until we have lured them from the city, for they will say, \u2018They are retreating from us like before.\u2019 We will retreat from them.", "comment": "tn Heb \u201ccome out after.\u201d"}, {"pk": 2830749, "translation": "NET", "book": 6, "chapter": 8, "verse": 7, "text": "Then you rise up from your hiding place and seize the city. The LORD your God will hand it over to you.", "comment": "tn Heb \u201ctake possession of.\u201d
tn Heb \u201cfrom the ambush.\u201d"}, {"pk": 2830750, "translation": "NET", "book": 6, "chapter": 8, "verse": 8, "text": "When you capture the city, set it on fire. Do as the LORD says! See, I have given you orders.\u201d", "comment": "tn Heb \u201cthe city.\u201d
tn Heb \u201cI have commanded you.\u201d"}, {"pk": 2830751, "translation": "NET", "book": 6, "chapter": 8, "verse": 9, "text": "Joshua sent them away and they went to their hiding place west of Ai, between Bethel and Ai. Joshua spent that night with the army.", "comment": "tn Or \u201cthe place of ambush.\u201d
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cand they stayed between Bethel and Ai, west of Ai.\u201d
tn Heb \u201cin the midst of the people.\u201d"}, {"pk": 2830752, "translation": "NET", "book": 6, "chapter": 8, "verse": 10, "text": "Bright and early the next morning Joshua gathered the army, and he and the leaders of Israel marched at the head of it to Ai.", "comment": "tn Or \u201csummoned, mustered.\u201d
tn Heb \u201cthe people.\u201d
tn Or \u201celders.\u201d
tn Heb \u201cwent up.\u201d
tn Heb \u201cthem\u201d (referring to \u201cthe people\u201d in the previous clause, which requires a plural pronoun). Since the translation used \u201carmy\u201d in the previous clause, a singular pronoun (\u201cit\u201d) is required in English."}, {"pk": 2830753, "translation": "NET", "book": 6, "chapter": 8, "verse": 11, "text": "All the troops that were with him marched up and drew near the city. They camped north of Ai on the other side of the valley.", "comment": "tn Heb \u201cAll the people of war who were with him went up and approached and came opposite the city.\u201d
tn Heb \u201cand the valley [was] between them and Ai.\u201d"}, {"pk": 2830754, "translation": "NET", "book": 6, "chapter": 8, "verse": 12, "text": "He took five thousand men and set an ambush west of the city between Bethel and Ai.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2830755, "translation": "NET", "book": 6, "chapter": 8, "verse": 13, "text": "The army was in position \u2014 the main army north of the city and the rear guard west of the city. That night Joshua went into the middle of the valley.", "comment": "tn Some Hebrew mss read, \u201cspent the night in.\u201d"}, {"pk": 2830756, "translation": "NET", "book": 6, "chapter": 8, "verse": 14, "text": "When the king of Ai saw Israel, he and his whole army quickly got up the next day and went out to fight Israel at the meeting place near the Arabah. But he did not realize men were hiding behind the city.", "comment": "tn Or \u201cknow.\u201d
tn Heb \u201cthat (there was) an ambush for him behind the city.\u201d
tn Heb \u201cWhen the king of Ai saw, the men of Ai hurried and rose early and went out to meet Israel for battle, he and all his people at the meeting place before the Arabah.\u201d"}, {"pk": 2830757, "translation": "NET", "book": 6, "chapter": 8, "verse": 15, "text": "Joshua and all Israel pretended to be defeated by them and they retreated along the way to the desert."}, {"pk": 2830758, "translation": "NET", "book": 6, "chapter": 8, "verse": 16, "text": "All the reinforcements in Ai were ordered to chase them; they chased Joshua and were lured away from the city.", "comment": "tn Heb \u201cAll the people.\u201d
tc Some textual witnesses read \u201cthe city.\u201d
tn Or \u201cwere summoned\u201d; or \u201cwere mustered.\u201d"}, {"pk": 2830759, "translation": "NET", "book": 6, "chapter": 8, "verse": 17, "text": "No men were left in Ai or Bethel; they all went out after Israel. They left the city wide open and chased Israel.", "comment": "tc The LXX omits the words \u201cor Bethel.\u201dmap For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cwho did not go out after Israel.\u201d"}, {"pk": 2830760, "translation": "NET", "book": 6, "chapter": 8, "verse": 18, "text": "The LORD told Joshua, \u201cHold out toward Ai the curved sword in your hand, for I am handing the city over to you.\u201d So Joshua held out toward Ai the curved sword in his hand.", "comment": "tn Heb \u201cit\u201d; the referent (the city of Ai) has been specified in the translation for clarity."}, {"pk": 2830761, "translation": "NET", "book": 6, "chapter": 8, "verse": 19, "text": "When he held out his hand, the men waiting in ambush rose up quickly from their place and attacked. They entered the city, captured it, and immediately set it on fire.", "comment": "tn Heb \u201cand ran.\u201d"}, {"pk": 2830762, "translation": "NET", "book": 6, "chapter": 8, "verse": 20, "text": "When the men of Ai turned around, they saw the smoke from the city ascending into the sky and were so shocked they were unable to flee in any direction. In the meantime the men who were retreating to the desert turned against their pursuers.", "comment": "tn Heb \u201cand they saw, and look.\u201d The Hebrew term \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) draws attention to the scene and invites the audience to view the events from the perspective of the men of Ai.
tn Heb \u201cand there was not in them hands to flee here or there.\u201d The Hebrew term \u05d9\u05b8\u05d3\u05b7\u05d9\u05b4\u05dd (yadayim, \u201chands\u201d) is idiomatic for \u201cstrength.\u201d"}, {"pk": 2830763, "translation": "NET", "book": 6, "chapter": 8, "verse": 21, "text": "When Joshua and all Israel saw that the men in ambush had captured the city and that the city was going up in smoke, they turned around and struck down the men of Ai.", "comment": "tn Heb \u201cand that the smoke of the city ascended.\u201d"}, {"pk": 2830764, "translation": "NET", "book": 6, "chapter": 8, "verse": 22, "text": "At the same time the men who had taken the city came out to fight, and the men of Ai were trapped in the middle. The Israelites struck them down, leaving no survivors or refugees.", "comment": "tn Heb \u201cand these went out from the city to meet them and they were for Israel in the middle, some on this side, and others on the other side.\u201d"}, {"pk": 2830765, "translation": "NET", "book": 6, "chapter": 8, "verse": 23, "text": "But they captured the king of Ai alive and brought him to Joshua."}, {"pk": 2830766, "translation": "NET", "book": 6, "chapter": 8, "verse": 24, "text": "When Israel had finished killing all the men of Ai who had chased them toward the desert (they all fell by the sword), all Israel returned to Ai and put the sword to it.", "comment": "tn Heb \u201cin the field, in the desert in which they chased them.\u201d
tc Heb \u201cand all of them fell by the edge of the sword until they were destroyed.\u201d The LXX omits the words, \u201cand all of them fell by the edge of the sword.\u201d They may represent a later scribal addition.
tn Heb \u201cresidents.\u201d"}, {"pk": 2830767, "translation": "NET", "book": 6, "chapter": 8, "verse": 25, "text": "Twelve thousand men and women died that day, including all the men of Ai.", "comment": "tn Heb \u201cfell.\u201d"}, {"pk": 2830768, "translation": "NET", "book": 6, "chapter": 8, "verse": 26, "text": "Joshua kept holding out his curved sword until Israel had annihilated all who lived in Ai.", "comment": "tn Heb \u201cJoshua did not draw back his hand which held out the curved sword until he had annihilated all the residents of Ai.\u201d"}, {"pk": 2830769, "translation": "NET", "book": 6, "chapter": 8, "verse": 27, "text": "But Israel did plunder the cattle and the goods of the city, in accordance with the LORD\u2019s orders to Joshua.", "comment": "tn Heb \u201caccording to the word of the Lord which he commanded Joshua.\u201d"}, {"pk": 2830770, "translation": "NET", "book": 6, "chapter": 8, "verse": 28, "text": "Joshua burned Ai and made it a permanently uninhabited mound (it remains that way to this very day).", "comment": "tn Heb \u201cand made it a permanent mound, a desolation, to this day.\u201d"}, {"pk": 2830771, "translation": "NET", "book": 6, "chapter": 8, "verse": 29, "text": "He hung the king of Ai on a tree, leaving him exposed until evening. At sunset Joshua ordered that his corpse be taken down from the tree. They threw it down at the entrance of the city gate and erected over it a large pile of stones (it remains to this very day).", "comment": "tn Heb \u201cto this day.\u201d
sn For the legal background of this action, see Deut 21:22\u201323.
tn Heb \u201con a tree until evening.\u201d The words \u201cleaving him exposed\u201d are supplied in the translation for clarity."}, {"pk": 2830772, "translation": "NET", "book": 6, "chapter": 8, "verse": 30, "text": "Then Joshua built an altar for the LORD God of Israel on Mount Ebal,"}, {"pk": 2830773, "translation": "NET", "book": 6, "chapter": 8, "verse": 31, "text": "just as Moses the LORD\u2019s servant had commanded the Israelites. As described in the law scroll of Moses, it was made with uncut stones untouched by an iron tool. They offered burnt sacrifices on it and sacrificed tokens of peace.", "comment": "tn Or \u201cpeace offerings.\u201d
tn Heb \u201cas it is written in the scroll of the law of Moses, an altar of whole stones on which no one had wielded iron.\u201d The expression \u201cwhole stones\u201d refers to stones in their natural condition, i.e., not carved or shaped artificially with tools (\u201cwielded iron\u201d)."}, {"pk": 2830774, "translation": "NET", "book": 6, "chapter": 8, "verse": 32, "text": "There, in the presence of the Israelites, Joshua inscribed on the stones a duplicate of the law written by Moses.", "comment": "tn Heb \u201cand he wrote there on the stones a duplicate of the law of Moses which he wrote before the sons of Israel.\u201d"}, {"pk": 2830775, "translation": "NET", "book": 6, "chapter": 8, "verse": 33, "text": "All the people, rulers, leaders, and judges were standing on either side of the ark, in front of the Levitical priests who carried the ark of the covenant of the LORD. Both resident foreigners and native Israelites were there. Half the people stood in front of Mount Gerizim and the other half in front of Mount Ebal, as Moses the LORD\u2019s servant had previously instructed to them to do for the formal blessing ceremony.", "comment": "tn Heb \u201cas Moses, the Lord\u2019s servant, commanded to bless the people, Israel, formerly.\u201dsn Moses\u2019 earlier instructions are found in Deut 11:29.
tn Heb \u201cAll Israel.\u201d
tn Or \u201celders.\u201d
tn Heb \u201clike the resident alien, like the citizen.\u201d The language is idiomatic, meaning that both groups were treated the same, at least in this instance."}, {"pk": 2830776, "translation": "NET", "book": 6, "chapter": 8, "verse": 34, "text": "Then Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll.", "comment": "tn Or \u201cafterward.\u201d"}, {"pk": 2830777, "translation": "NET", "book": 6, "chapter": 8, "verse": 35, "text": "Joshua read aloud every commandment Moses had given before the whole assembly of Israel, including the women, children, and resident foreigners who lived among them.", "comment": "tn Heb \u201cwalked in their midst.\u201d
tn Heb \u201cThere was not a word from all which Moses commanded that Joshua did not read aloud.\u201d"}, {"pk": 2830778, "translation": "NET", "book": 6, "chapter": 9, "verse": 1, "text": "When the news reached all the kings on the west side of the Jordan \u2014 in the hill country, the lowlands, and all along the Mediterranean coast as far as Lebanon (including the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites) \u2014", "comment": "tn Heb \u201call the coast of the Great Sea.\u201d The \u201cGreat Sea\u201d was the typical designation for the Mediterranean Sea.
tn Heb \u201cin front of.\u201d
tn Heb \u201cWhen all the kings who were beyond the Jordan heard.\u201d
tn Or \u201cfoothills\u201d; Heb \u201cthe Shephelah.\u201d"}, {"pk": 2830779, "translation": "NET", "book": 6, "chapter": 9, "verse": 2, "text": "they formed an alliance to fight against Joshua and Israel.", "comment": "tn Heb \u201cthey gathered together to fight against Joshua and Israel [with] one mouth.\u201d"}, {"pk": 2830780, "translation": "NET", "book": 6, "chapter": 9, "verse": 3, "text": "When the residents of Gibeon heard what Joshua did to Jericho and Ai,", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830781, "translation": "NET", "book": 6, "chapter": 9, "verse": 4, "text": "they did something clever. They collected some provisions and put worn-out sacks on their donkeys, along with worn-out wineskins that were ripped and patched.", "comment": "tc Heb \u201cand they went and [?].\u201d The root and meaning of the verb form \u05d9\u05b4\u05e6\u05b0\u05d8\u05b7\u05d9\u05bc\u05b8\u05e8\u05d5\u05bc (yitstayyaru) are uncertain. The form is most likely a corruption of \u05d9\u05b4\u05e6\u05b0\u05d8\u05b7\u05d9\u05bc\u05b8\u05d3\u05d5\u05bc (yitstayyadu), read by some Hebrew mss and ancient versions, from the root \u05e6\u05d5\u05bc\u05d3 (tsud, \u201ctake provisions,\u201d BDB 845 s.v. II \u05e6\u05d5\u05d3) which also occurs in v. 11. Note NRSV \u201cthey went and prepared provisions\u201d; cf. NEB \u201cThey went and disguised themselves\u201d; NIV \u201cthey went as a delegation.\u201d"}, {"pk": 2830782, "translation": "NET", "book": 6, "chapter": 9, "verse": 5, "text": "They had worn-out, patched sandals on their feet and dressed in worn-out clothes. All their bread was dry and hard.", "comment": "tn Or \u201cmoldy.\u201d
tn Heb \u201call the bread of their provisions.\u201d"}, {"pk": 2830783, "translation": "NET", "book": 6, "chapter": 9, "verse": 6, "text": "They came to Joshua at the camp in Gilgal and said to him and the men of Israel, \u201cWe have come from a distant land. Make a treaty with us.\u201d"}, {"pk": 2830784, "translation": "NET", "book": 6, "chapter": 9, "verse": 7, "text": "The men of Israel said to the Hivites, \u201cPerhaps you live near us. So how can we make a treaty with you?\u201d", "comment": "tn Heb \u201cin our midst.\u201d"}, {"pk": 2830785, "translation": "NET", "book": 6, "chapter": 9, "verse": 8, "text": "But they said to Joshua, \u201cWe are willing to be your subjects.\u201d So Joshua said to them, \u201cWho are you and where do you come from?\u201d", "comment": "tn Heb \u201cwe are your servants.\u201d"}, {"pk": 2830786, "translation": "NET", "book": 6, "chapter": 9, "verse": 9, "text": "They told him, \u201cYour subjects have come from a very distant land because of the reputation of the LORD your God, for we have heard the news about all he did in Egypt", "comment": "tn Heb \u201cthe report about him, all that he did in Egypt.\u201d
tn Heb \u201cname.\u201d
tn Or \u201cservants.\u201d"}, {"pk": 2830787, "translation": "NET", "book": 6, "chapter": 9, "verse": 10, "text": "and all he did to the two Amorite kings on the other side of the Jordan \u2014 King Sihon of Heshbon and King Og of Bashan in Ashtaroth."}, {"pk": 2830788, "translation": "NET", "book": 6, "chapter": 9, "verse": 11, "text": "Our leaders and all who live in our land told us, \u2018Take provisions for your journey and go meet them. Tell them, \u201cWe are willing to be your subjects. Make a treaty with us.\u201d\u2019", "comment": "tn Heb \u201cyour servants.\u201d"}, {"pk": 2830789, "translation": "NET", "book": 6, "chapter": 9, "verse": 12, "text": "This bread of ours was warm when we packed it in our homes the day we started out to meet you, but now it is dry and hard.", "comment": "tn Heb \u201cin the day we went out to come to you.\u201d
tn Or \u201cmoldy.\u201d"}, {"pk": 2830790, "translation": "NET", "book": 6, "chapter": 9, "verse": 13, "text": "These wineskins we filled were brand new, but look how they have ripped. Our clothes and sandals have worn out because it has been a very long journey.\u201d"}, {"pk": 2830791, "translation": "NET", "book": 6, "chapter": 9, "verse": 14, "text": "The men examined some of their provisions, but they failed to ask the LORD\u2019s advice.", "comment": "tn Heb \u201cbut they did not ask the mouth of the Lord.\u201d This refers to seeking the Lord\u2019s will and guidance through an oracle.
tn Heb \u201ctook.\u201d This probably means they tasted some of the food to make sure it was stale."}, {"pk": 2830792, "translation": "NET", "book": 6, "chapter": 9, "verse": 15, "text": "Joshua made a peace treaty with them and agreed to let them live. The leaders of the community sealed it with an oath.", "comment": "tn Heb \u201cJoshua made peace with them and made a treaty with them to let them live, and the leaders of the community swore an oath to them.\u201d
tn Or \u201cassembly.\u201d"}, {"pk": 2830793, "translation": "NET", "book": 6, "chapter": 9, "verse": 16, "text": "Three days after they made the treaty with them, the Israelites found out they were from the local area and lived nearby.", "comment": "tn Heb \u201cAt the end of three days, after they made the treaty with them, they heard that they were neighbors to them and in their midst they were living.\u201d"}, {"pk": 2830794, "translation": "NET", "book": 6, "chapter": 9, "verse": 17, "text": "So the Israelites set out and on the third day arrived at their cities \u2014 Gibeon, Kephirah, Beeroth, and Kiriath Jearim."}, {"pk": 2830795, "translation": "NET", "book": 6, "chapter": 9, "verse": 18, "text": "The Israelites did not attack them because the leaders of the community had sworn an oath to them in the name of the LORD God of Israel. The whole community criticized the leaders,", "comment": "tn Heb \u201cby the Lord God of Israel.\u201d
tn Or \u201cgrumbled against.\u201d"}, {"pk": 2830796, "translation": "NET", "book": 6, "chapter": 9, "verse": 19, "text": "but all the leaders told the whole community, \u201cWe swore an oath to them in the name of the LORD God of Israel. So now we can\u2019t hurt them!", "comment": "tn Heb \u201cto them by\u2026.\u201d
tn Or \u201ctouch.\u201d"}, {"pk": 2830797, "translation": "NET", "book": 6, "chapter": 9, "verse": 20, "text": "We must let them live so we can escape the curse attached to the oath we swore to them.\u201d", "comment": "tn Heb \u201cThis is what we will do to them, keeping them alive so there will not be upon us anger concerning the oath which we swore to them.\u201d"}, {"pk": 2830798, "translation": "NET", "book": 6, "chapter": 9, "verse": 21, "text": "The leaders then added, \u201cLet them live.\u201d So they became woodcutters and water carriers for the whole community, as the leaders had decided.", "comment": "tc Heb \u201cand the leaders said to them.\u201d The LXX omits the words \u201cand the leaders said to them.\u201d
tn The vav (\u05d5) consecutive construction in the Hebrew text suggests that the narrative resumes at this point. The LXX reads here, \u201cand they will be,\u201d understanding what follows to be a continuation of the leaders\u2019 words rather than a comment by the narrator.
tn Heb \u201cas the leaders said to them.\u201d"}, {"pk": 2830799, "translation": "NET", "book": 6, "chapter": 9, "verse": 22, "text": "Joshua summoned the Gibeonites and said to them, \u201cWhy did you trick us by saying, \u2018We live far away from you,\u2019 when you really live nearby?", "comment": "sn Verses 22-27 appear to elaborate on v. 21b.
tn Heb \u201cthem.\u201d
tn Or \u201cdeceive.\u201d
tn Heb \u201clive in our midst?\u201d"}, {"pk": 2830800, "translation": "NET", "book": 6, "chapter": 9, "verse": 23, "text": "Now you are condemned to perpetual servitude as woodcutters and water carriers for the house of my God.\u201d", "comment": "tn Heb \u201cNow you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.\u201d"}, {"pk": 2830801, "translation": "NET", "book": 6, "chapter": 9, "verse": 24, "text": "They said to Joshua, \u201cIt was carefully reported to your subjects how the LORD your God commanded Moses his servant to assign you the whole land and to destroy all who live in the land from before you. Because of you we were terrified we would lose our lives, so we did this thing.", "comment": "tn Or \u201cwe were very afraid.\u201d
tn Heb \u201cyour servants.\u201d"}, {"pk": 2830802, "translation": "NET", "book": 6, "chapter": 9, "verse": 25, "text": "So now we are in your power. Do to us what you think is good and appropriate.", "comment": "tn Heb \u201cso now, look, we are in your hand.\u201d
tn Heb \u201caccording to what is good and according to what is upright in your eyes to do us, do.\u201d"}, {"pk": 2830803, "translation": "NET", "book": 6, "chapter": 9, "verse": 26, "text": "Joshua did as they said; he kept the Israelites from killing them", "comment": "tn Heb \u201cAnd he did to them so and he rescued them from the hand of the sons of Israel and they did not kill them.\u201d"}, {"pk": 2830804, "translation": "NET", "book": 6, "chapter": 9, "verse": 27, "text": "and that day made them woodcutters and water carriers for the community and for the altar of the LORD at the divinely chosen site. (They continue in that capacity to this very day.)", "comment": "tn Heb \u201cand Joshua made them in that day woodcutters and water carriers for the community, and for the altar of the Lord to this day at the place which he chooses.\u201d"}, {"pk": 2830805, "translation": "NET", "book": 6, "chapter": 10, "verse": 1, "text": "Adoni-Zedek, king of Jerusalem, heard how Joshua captured Ai and annihilated it and its king as he did Jericho and its king. He also heard how the people of Gibeon made peace with Israel and lived among them.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand how.\u201d
tn Heb \u201cas he had done to Jericho and to its king, so he did to Ai and to its king.\u201d
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830806, "translation": "NET", "book": 6, "chapter": 10, "verse": 2, "text": "All Jerusalem was terrified because Gibeon was a large city, like one of the royal cities. It was larger than Ai and all its men were warriors.", "comment": "tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, \u201cWhen Adoni-Zedek\u2026they feared greatly.\u201d The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem."}, {"pk": 2830807, "translation": "NET", "book": 6, "chapter": 10, "verse": 3, "text": "So King Adoni-Zedek of Jerusalem sent this message to King Hoham of Hebron, King Piram of Jarmuth, King Japhia of Lachish, and King Debir of Eglon:"}, {"pk": 2830808, "translation": "NET", "book": 6, "chapter": 10, "verse": 4, "text": "\u201cCome to my aid so we can attack Gibeon, for it has made peace with Joshua and the Israelites.\u201d", "comment": "tn Heb \u201cCome up to me and help me.\u201d"}, {"pk": 2830809, "translation": "NET", "book": 6, "chapter": 10, "verse": 5, "text": "So the five Amorite kings (the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon) and all their troops gathered together and advanced. They deployed their troops and fought against Gibeon.", "comment": "tn Heb \u201cand they camped against Gibeon and fought against it.\u201d"}, {"pk": 2830810, "translation": "NET", "book": 6, "chapter": 10, "verse": 6, "text": "The men of Gibeon sent this message to Joshua at the camp in Gilgal, \u201cDo not abandon your subjects! Rescue us! Help us! For all the Amorite kings living in the hill country are attacking us.\u201d", "comment": "tn Heb \u201chave gathered against us.\u201d
tn Heb \u201cyour servants!\u201d
tn Heb \u201cdo not let your hand drop from us.\u201d"}, {"pk": 2830811, "translation": "NET", "book": 6, "chapter": 10, "verse": 7, "text": "So Joshua and his whole army, including the bravest warriors, marched up from Gilgal.", "comment": "tn Heb \u201cAnd Joshua went up from Gilgal, he and all the people of war with him, and all the brave warriors.\u201d"}, {"pk": 2830812, "translation": "NET", "book": 6, "chapter": 10, "verse": 8, "text": "The LORD told Joshua, \u201cDon\u2019t be afraid of them, for I am handing them over to you. Not one of them can resist you.\u201d", "comment": "tn Heb \u201cand not a man [or \u201cone\u201d] of them will stand before you.\u201d
tn Heb \u201cI have given them into your hand.\u201d The verbal form is a perfect of certitude, emphasizing the certainty of the action."}, {"pk": 2830813, "translation": "NET", "book": 6, "chapter": 10, "verse": 9, "text": "Joshua attacked them by surprise after marching all night from Gilgal.", "comment": "tn Heb \u201cJoshua came upon them suddenly, all the night he went up from Gilgal.\u201d"}, {"pk": 2830814, "translation": "NET", "book": 6, "chapter": 10, "verse": 10, "text": "The LORD routed them before Israel. Israel thoroughly defeated them at Gibeon. They chased them up the road to the pass of Beth Horon and struck them down all the way to Azekah and Makkedah.", "comment": "tn Or \u201cascent.\u201d
tn Heb \u201cstruck them down with a great striking down.\u201d
tn Heb \u201che.\u201d The referent is probably Israel (mentioned at the end of the previous sentence in the verse; cf. NIV, NRSV), but it is also possible that the Lord should be understood as the referent (cf. NASB \u201cand He slew them with a great slaughter at Gibeon\u201d), or even Joshua (cf. NEB \u201cand Joshua defeated them utterly in Gibeon\u201d).
tn Or \u201ccaused to panic.\u201d"}, {"pk": 2830815, "translation": "NET", "book": 6, "chapter": 10, "verse": 11, "text": "As they fled from Israel on the slope leading down from Beth Horon, the LORD threw down on them large hailstones from the sky, all the way to Azekah. They died \u2014 in fact, more died from the hailstones than the Israelites killed with the sword.", "comment": "tn Or \u201cheaven\u201d (also in v. 13). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context.
tn Heb \u201con the descent of.\u201d"}, {"pk": 2830816, "translation": "NET", "book": 6, "chapter": 10, "verse": 12, "text": "The day the LORD delivered the Amorites over to the Israelites, Joshua prayed to the LORD before Israel: \u201cO sun, stand still over Gibeon! O moon, over the Valley of Aijalon!\u201d", "comment": "tn Heb \u201cThen Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.\u201d It is uncertain whether the phrase \u201cbefore the sons of Israel\u201d modifies the verb \u201cplaced\u201d (as in the present translation, \u201cdelivered the Amorites over to the Israelites\u201d) or the verb \u201cspoke\u201d (\u201cJoshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites\u201d)."}, {"pk": 2830817, "translation": "NET", "book": 6, "chapter": 10, "verse": 13, "text": "The sun stood still and the moon stood motionless while the nation took vengeance on its enemies. The event is recorded in the Scroll of the Upright One. The sun stood motionless in the middle of the sky and did not set for about a full day.", "comment": "tn Heb \u201cand did not hurry to set [for] about a full day.\u201d
tn Heb \u201cIs it not written down in the Scroll of the Upright One.\u201d Many modern translations render, \u201cthe Scroll [or Book] of Jashar,\u201d leaving the Hebrew name \u201cJashar\u201d (which means \u201cUpright One\u201d) untranslated.sn The Scroll of the Upright One was apparently an ancient Israelite collection of songs and prayers (see also 2 Sam 1:18)."}, {"pk": 2830818, "translation": "NET", "book": 6, "chapter": 10, "verse": 14, "text": "There has not been a day like it before or since. The LORD obeyed a man, for the LORD fought for Israel!", "comment": "tn Heb \u201clistened to the voice of.\u201d"}, {"pk": 2830819, "translation": "NET", "book": 6, "chapter": 10, "verse": 15, "text": "Then Joshua and all Israel returned to the camp at Gilgal."}, {"pk": 2830820, "translation": "NET", "book": 6, "chapter": 10, "verse": 16, "text": "The five Amorite kings ran away and hid in the cave at Makkedah.", "comment": "tn Heb \u201cthese five kings.\u201d"}, {"pk": 2830821, "translation": "NET", "book": 6, "chapter": 10, "verse": 17, "text": "Joshua was told, \u201cThe five kings have been found hiding in the cave at Makkedah.\u201d"}, {"pk": 2830822, "translation": "NET", "book": 6, "chapter": 10, "verse": 18, "text": "Joshua said, \u201cRoll large stones over the mouth of the cave and post guards in front of it.", "comment": "tn Heb \u201cand appoint by it men to guard them.\u201d"}, {"pk": 2830823, "translation": "NET", "book": 6, "chapter": 10, "verse": 19, "text": "But don\u2019t you delay! Chase your enemies and catch them! Don\u2019t allow them to retreat to their cities, for the LORD your God is handing them over to you.\u201d", "comment": "tn Heb \u201chas given them into your hand.\u201d The verbal form is a perfect of certitude, emphasizing the certainty of the action.
tn Heb \u201cBut [as for] you, don\u2019t stand still, chase after your enemies and attack them from the rear.\u201d
tn Or \u201center into.\u201d"}, {"pk": 2830824, "translation": "NET", "book": 6, "chapter": 10, "verse": 20, "text": "Joshua and the Israelites almost totally wiped them out, but some survivors did escape to the fortified cities.", "comment": "tn Heb \u201cWhen Joshua and the sons of Israel finished defeating them with a very great defeat until they were destroyed (now the survivors escaped to the fortified cities).\u201d In the Hebrew text the initial temporal clause (\u201cwhen Joshua\u2026finished\u201d) is subordinated to v. 21 (\u201cthe whole army returned\u201d)."}, {"pk": 2830825, "translation": "NET", "book": 6, "chapter": 10, "verse": 21, "text": "Then the whole army safely returned to Joshua at the camp in Makkedah. No one dared threaten the Israelites.", "comment": "tn Heb \u201call the people returned to the camp, to Joshua [at] Makkedah [in] peace.\u201d
tn Heb \u201cno man sharpened [or perhaps, \u201cpointed\u201d] his tongue against the sons of Israel.\u201d Cf. NEB \u201cnot a man of the Israelites suffered so much as a scratch on his tongue,\u201d which understands \u201csharpened\u201d as \u201cscratched\u201d (referring to a minor wound). Most modern translations understand the Hebrew expression \u201csharpened his tongue\u201d figuratively for opposition or threats against the Israelites.
tc Heb \u201cNo man.\u201d The lamed (\u05dc) prefixed to \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201cman\u201d) is probably dittographic (note the immediately preceding \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc [isra\u2019el] which ends in lamed, \u05dc); cf. the LXX."}, {"pk": 2830826, "translation": "NET", "book": 6, "chapter": 10, "verse": 22, "text": "Joshua said, \u201cOpen the cave\u2019s mouth and bring the five kings out of the cave to me.\u201d", "comment": "tn Heb \u201cthese five kings.\u201d"}, {"pk": 2830827, "translation": "NET", "book": 6, "chapter": 10, "verse": 23, "text": "They did as ordered; they brought the five kings out of the cave to him \u2014 the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthey did so.\u201d
tn Heb \u201cthese five kings.\u201d"}, {"pk": 2830828, "translation": "NET", "book": 6, "chapter": 10, "verse": 24, "text": "When they brought the kings out to Joshua, he summoned all the men of Israel and said to the commanders of the troops who accompanied him, \u201cCome here and put your feet on the necks of these kings.\u201d So they came up and put their feet on their necks.", "comment": "tn Or \u201cdrew near.\u201d
tn Or \u201cDraw near.\u201d
tn Heb \u201cJoshua.\u201d The translation has replaced the proper name with the pronoun (\u201che\u201d) because a repetition of the proper name here would be redundant according to English style."}, {"pk": 2830829, "translation": "NET", "book": 6, "chapter": 10, "verse": 25, "text": "Then Joshua said to them, \u201cDon\u2019t be afraid and don\u2019t panic! Be strong and brave, for the LORD will do the same thing to all your enemies you fight.", "comment": "tn Or perhaps \u201cand don\u2019t get discouraged!\u201d"}, {"pk": 2830830, "translation": "NET", "book": 6, "chapter": 10, "verse": 26, "text": "Then Joshua executed them and hung them on five trees. They were left hanging on the trees until evening.", "comment": "tn Heb \u201cstruck them down and killed them.\u201d"}, {"pk": 2830831, "translation": "NET", "book": 6, "chapter": 10, "verse": 27, "text": "At sunset Joshua ordered his men to take them down from the trees. They threw them into the cave where they had hidden and piled large stones over the mouth of the cave. (They remain to this very day.)", "comment": "tn Heb \u201cto this very day.\u201d The words \u201cThey remain\u201d are supplied in the translation for clarification.
sn For the legal background of the removal of the corpses before sundown, see Deut 21:22\u201323."}, {"pk": 2830832, "translation": "NET", "book": 6, "chapter": 10, "verse": 28, "text": "That day Joshua captured Makkedah and put the sword to it and its king. He annihilated everyone who lived in it; he left no survivors. He did to its king what he had done to the king of Jericho.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830833, "translation": "NET", "book": 6, "chapter": 10, "verse": 29, "text": "Joshua and all Israel marched from Makkedah to Libnah and fought against it.", "comment": "tn Heb \u201cLibnah.\u201d Repetition of the proper name here would be redundant according to English style, so the pronoun (\u201cit\u201d) has been employed in the translation."}, {"pk": 2830834, "translation": "NET", "book": 6, "chapter": 10, "verse": 30, "text": "The LORD handed it and its king over to Israel, and Israel put the sword to all who lived there; they left no survivors. They did to its king what they had done to the king of Jericho.", "comment": "tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201cHe\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830835, "translation": "NET", "book": 6, "chapter": 10, "verse": 31, "text": "Joshua and all Israel marched from Libnah to Lachish. He deployed his troops and fought against it.", "comment": "tn Heb \u201cencamped against it.\u201d"}, {"pk": 2830836, "translation": "NET", "book": 6, "chapter": 10, "verse": 32, "text": "The LORD handed Lachish over to Israel and they captured it on the second day. They put the sword to all who lived there, just as they had done to Libnah.", "comment": "tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army)."}, {"pk": 2830837, "translation": "NET", "book": 6, "chapter": 10, "verse": 33, "text": "Then King Horam of Gezer came up to help Lachish, but Joshua struck down him and his army until no survivors remained.", "comment": "tn Heb \u201cpeople.\u201d"}, {"pk": 2830838, "translation": "NET", "book": 6, "chapter": 10, "verse": 34, "text": "Joshua and all Israel marched from Lachish to Eglon. They deployed troops and fought against it.", "comment": "tn Heb \u201cthey encamped against it.\u201d"}, {"pk": 2830839, "translation": "NET", "book": 6, "chapter": 10, "verse": 35, "text": "That day they captured it and put the sword to all who lived there. That day they annihilated it just as they had done to Lachish.", "comment": "tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army)."}, {"pk": 2830840, "translation": "NET", "book": 6, "chapter": 10, "verse": 36, "text": "Joshua and all Israel marched up from Eglon to Hebron and fought against it."}, {"pk": 2830841, "translation": "NET", "book": 6, "chapter": 10, "verse": 37, "text": "They captured it and put the sword to its king, all its surrounding cities, and all who lived in it; they left no survivors. As they had done at Eglon, they annihilated it and all who lived there.", "comment": "tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army)."}, {"pk": 2830842, "translation": "NET", "book": 6, "chapter": 10, "verse": 38, "text": "Joshua and all Israel turned to Debir and fought against it."}, {"pk": 2830843, "translation": "NET", "book": 6, "chapter": 10, "verse": 39, "text": "They captured it, its king, and all its surrounding cities and put the sword to them. They annihilated everyone who lived there; they left no survivors. They did to Debir and its king what they had done to Libnah and its king and to Hebron.", "comment": "tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201cas he did to Hebron, so he did to Debir and its king, and as he did to Libnah and its king.\u201d The clauses have been rearranged in the translation for stylistic reasons.
tn Heb \u201che\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201cHe\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army).
tn Heb \u201cHe\u201d; the implied subject may be Israel, or Joshua (as the commanding general of the army)."}, {"pk": 2830844, "translation": "NET", "book": 6, "chapter": 10, "verse": 40, "text": "Joshua defeated the whole land, including the hill country, the Negev, the lowlands, the slopes, and all their kings. He left no survivors. He annihilated everything that breathed, just as the LORD God of Israel had commanded.", "comment": "tn Or \u201cfoothills\u201d; Heb \u201cthe Shephelah.\u201d"}, {"pk": 2830845, "translation": "NET", "book": 6, "chapter": 10, "verse": 41, "text": "Joshua conquered the area between Kadesh Barnea and Gaza and the whole region of Goshen, all the way to Gibeon.", "comment": "tn Heb \u201cand Joshua struck them down, from Kadesh Barnea even to Gaza, and all the land of Goshen, even to Gibeon.\u201d"}, {"pk": 2830846, "translation": "NET", "book": 6, "chapter": 10, "verse": 42, "text": "Joshua captured in one campaign all these kings and their lands, for the LORD God of Israel fought for Israel.", "comment": "tn Heb \u201cat one time.\u201d"}, {"pk": 2830847, "translation": "NET", "book": 6, "chapter": 10, "verse": 43, "text": "Then Joshua and all Israel returned to the camp at Gilgal."}, {"pk": 2830848, "translation": "NET", "book": 6, "chapter": 11, "verse": 1, "text": "When King Jabin of Hazor heard the news, he organized a coalition, including King Jobab of Madon, the king of Shimron, the king of Acshaph,", "comment": "map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1.
tn Heb \u201che sent to.\u201d"}, {"pk": 2830849, "translation": "NET", "book": 6, "chapter": 11, "verse": 2, "text": "and the northern kings who ruled in the hill country, the Arabah south of Kinnereth, the lowlands, and the heights of Dor to the west.", "comment": "tn Heb \u201cChinneroth,\u201d a city and plain located in the territory of Naphtali in Galilee (BDB 490 s.v. \u05db\u05bc\u05b4\u05e0\u05bc\u05b6\u05e8\u05b6\u05ea, \u05db\u05bc\u05b4\u05e0\u05b2\u05e8\u05d5\u05b9\u05ea).sn Kinnereth was a city in Galilee located near the Sea of Galilee (Deut 3:17). The surrounding region also became known by this name (1 Kgs 15:20; cf. Matt 14:34), and eventually even the lake itself (Josh 12:3; cf. Luke 5:1).
tn Heb \u201cand to the kings who [are] from the north in.\u201d"}, {"pk": 2830850, "translation": "NET", "book": 6, "chapter": 11, "verse": 3, "text": "Canaanites came from the east and west; Amorites, Hittites, Perizzites, and Jebusites from the hill country; and Hivites from below Hermon in the area of Mizpah.", "comment": "tn The verb \u201ccame\u201d is supplied in the translation (see v. 4).
tn Or \u201cland.\u201d"}, {"pk": 2830851, "translation": "NET", "book": 6, "chapter": 11, "verse": 4, "text": "These kings came out with their armies; they were as numerous as the sand on the seashore and had a large number of horses and chariots.", "comment": "tn Heb \u201cThey and all their camps with them came out, a people as numerous as the sand which is on the edge of the sea in multitude, and [with] horses and chariots very numerous.\u201d"}, {"pk": 2830852, "translation": "NET", "book": 6, "chapter": 11, "verse": 5, "text": "All these kings gathered and joined forces at the Waters of Merom to fight Israel.", "comment": "tn Heb \u201cand came and camped together.\u201d"}, {"pk": 2830853, "translation": "NET", "book": 6, "chapter": 11, "verse": 6, "text": "The LORD told Joshua, \u201cDon\u2019t be afraid of them, for about this time tomorrow I will cause all of them to lie dead before Israel. You must hamstring their horses and burn their chariots.\u201d", "comment": "tn Heb \u201cburn with fire\u201d; the words \u201cwith fire\u201d are redundant in English and have not been included in the translation."}, {"pk": 2830854, "translation": "NET", "book": 6, "chapter": 11, "verse": 7, "text": "Joshua and his whole army caught them by surprise at the Waters of Merom and attacked them.", "comment": "tn Heb \u201cJoshua and all the people of war with him came upon them at the Waters of Merom suddenly and fell upon them.\u201d"}, {"pk": 2830855, "translation": "NET", "book": 6, "chapter": 11, "verse": 8, "text": "The LORD handed them over to Israel and they struck them down and chased them all the way to Greater Sidon, Misrephoth Maim, and the Mizpah Valley to the east. They struck them down until no survivors remained.", "comment": "map For location see Map1-A1; JP3-F3; JP4-F3.
tn The meaning of the Hebrew name \u201cMisrephoth Maim\u201d is perhaps \u201clime-kilns by the water\u201d (see HALOT 2:641)."}, {"pk": 2830856, "translation": "NET", "book": 6, "chapter": 11, "verse": 9, "text": "Joshua did to them as the LORD had commanded him; he hamstrung their horses and burned their chariots.", "comment": "tn Heb \u201cburned with fire\u201d; the words \u201cwith fire\u201d are redundant in English and have not been included in the translation."}, {"pk": 2830857, "translation": "NET", "book": 6, "chapter": 11, "verse": 10, "text": "At that time Joshua turned, captured Hazor, and struck down its king with the sword, for Hazor was at that time the leader of all these kingdoms.", "comment": "tn Or \u201cformerly.\u201d
map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2830858, "translation": "NET", "book": 6, "chapter": 11, "verse": 11, "text": "They annihilated everyone who lived there with the sword \u2014 no one who breathed remained \u2014 and burned Hazor.", "comment": "tn Heb \u201cburned with fire\u201d; the words \u201cwith fire\u201d are redundant in English and have not been included in the translation.
tn Heb \u201cand they struck down all life which was in it with the edge of the sword, annihilating.\u201d"}, {"pk": 2830859, "translation": "NET", "book": 6, "chapter": 11, "verse": 12, "text": "Joshua captured all these royal cities and all their kings and annihilated them with the sword, as Moses the LORD\u2019s servant had commanded.", "comment": "tn Heb \u201cand he struck them down with the edge of the sword, he annihilated them.\u201d"}, {"pk": 2830860, "translation": "NET", "book": 6, "chapter": 11, "verse": 13, "text": "But Israel did not burn any of the cities located on mounds, except for Hazor; it was the only one Joshua burned.", "comment": "tn Heb \u201cstanding on their mounds.\u201d
map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2830861, "translation": "NET", "book": 6, "chapter": 11, "verse": 14, "text": "The Israelites plundered all the goods of these cities and the cattle, but they totally destroyed all the people and allowed no one who breathed to live.", "comment": "tn Heb \u201cbut all the people they struck down with the edge of the sword until they destroyed them.\u201d"}, {"pk": 2830862, "translation": "NET", "book": 6, "chapter": 11, "verse": 15, "text": "Moses the LORD\u2019s servant passed on the LORD\u2019s commands to Joshua, and Joshua did as he was told. He did not ignore any of the commands the LORD had given Moses.", "comment": "tn Heb \u201cAs the Lord commanded Moses his servant, so Moses commanded Joshua, and Joshua acted accordingly; he did not turn aside a thing from all which the Lord commanded Moses.\u201d"}, {"pk": 2830863, "translation": "NET", "book": 6, "chapter": 11, "verse": 16, "text": "Joshua conquered the whole land, including the hill country, all the Negev, all the land of Goshen, the lowlands, the Arabah, the hill country of Israel and its lowlands,", "comment": "tn Heb \u201cJoshua took all this land.\u201d
tn Or \u201cfoothills\u201d; Heb \u201cthe Shephelah.\u201d"}, {"pk": 2830864, "translation": "NET", "book": 6, "chapter": 11, "verse": 17, "text": "from Mount Halak on up to Seir, as far as Baal Gad in the Lebanon Valley below Mount Hermon. He captured all their kings and executed them.", "comment": "tn Heb \u201cand struck them down and killed them.\u201d"}, {"pk": 2830865, "translation": "NET", "book": 6, "chapter": 11, "verse": 18, "text": "Joshua campaigned against these kings for quite some time.", "comment": "tn Heb \u201cfor many days.\u201d
tn Heb \u201cmade war with.\u201d"}, {"pk": 2830866, "translation": "NET", "book": 6, "chapter": 11, "verse": 19, "text": "No city made peace with the Israelites (except the Hivites living in Gibeon); they had to conquer all of them,", "comment": "tn The LXX omits this parenthetical note, which may represent a later scribal addition.
tn Heb \u201cthe whole they took in battle.\u201d"}, {"pk": 2830867, "translation": "NET", "book": 6, "chapter": 11, "verse": 20, "text": "for the LORD determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses.", "comment": "tn Heb \u201cfor from the Lord it was to harden their heart[s] to meet for the battle with Israel, in order to annihilate them, so that they would receive no mercy, in order annihilate them, as the Lord commanded Moses.\u201d"}, {"pk": 2830868, "translation": "NET", "book": 6, "chapter": 11, "verse": 21, "text": "At that time Joshua attacked and eliminated the Anakites from the hill country \u2014 from Hebron, Debir, Anab, and all the hill country of Judah and Israel. Joshua annihilated them and their cities.", "comment": "tn Heb \u201cand from all the hill country of Israel.\u201d
tn Heb \u201cwent and cut off the Anakites from the hill country.\u201d"}, {"pk": 2830869, "translation": "NET", "book": 6, "chapter": 11, "verse": 22, "text": "No Anakites were left in Israelite territory, though some remained in Gaza, Gath, and Ashdod."}, {"pk": 2830870, "translation": "NET", "book": 6, "chapter": 11, "verse": 23, "text": "Joshua conquered the whole land, just as the LORD had promised Moses, and he assigned Israel their tribal portions. Then the land was free of war.", "comment": "tn Heb \u201ctook.\u201d
tn Heb \u201caccording to all which the Lord said to Moses.\u201d The translation assumes this refers to the promise of the land (see 1:3). Another possibility is that it refers to the Lord\u2019s instructions, in which case the phrase could be translated, \u201cjust as the Lord had instructed Moses\u201d (so NLT; cf. also NIV \u201chad directed Moses\u201d).
tn Heb \u201cand Joshua gave it for an inheritance to Israel according to their allotted portions by their tribes.\u201d"}, {"pk": 2830871, "translation": "NET", "book": 6, "chapter": 12, "verse": 1, "text": "Now these are the kings of the land whom the Israelites defeated and drove from their land on the east side of the Jordan, from the Arnon Valley to Mount Hermon, including all the eastern Arabah:", "comment": "tn Heb \u201cand took possession of their land.\u201d
tn Heb \u201cbeyond the Jordan, toward the rising of the sun.\u201d"}, {"pk": 2830872, "translation": "NET", "book": 6, "chapter": 12, "verse": 2, "text": "King Sihon of the Amorites who lived in Heshbon and ruled from Aroer (on the edge of the Arnon Valley) \u2014 including the city in the middle of the valley and half of Gilead \u2014 all the way to the Jabbok Valley bordering Ammonite territory.", "comment": "tn Or perhaps, \u201creigned.\u201d
tc The MT reads here, \u201cand the middle of the valley,\u201d but the reading \u201cthe city in the middle of valley\u201d can be reconstructed on the basis of Josh 13:9, 16."}, {"pk": 2830873, "translation": "NET", "book": 6, "chapter": 12, "verse": 3, "text": "His kingdom included the eastern Arabah from the Sea of Kinnereth to the Sea of the Arabah (the Salt Sea), including the route to Beth Jeshimoth and the area southward below the slopes of Pisgah.", "comment": "sn The Salt Sea is another name for the Dead Sea.
tn The words \u201chis kingdom included\u201d are supplied in the translation for clarification.
sn The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word \u201cKinnereth\u201d in 11:2."}, {"pk": 2830874, "translation": "NET", "book": 6, "chapter": 12, "verse": 4, "text": "The territory of King Og of Bashan, one of the few remaining Rephaites, who lived in Ashtaroth and Edrei", "comment": "tn Or perhaps \u201cwho reigned.\u201d
tn Heb \u201cfrom the remnant of the Rephaites.\u201dsn The Rephaites were apparently an extremely tall ethnic group. See Deut 2:10\u201311, 20; 3:11."}, {"pk": 2830875, "translation": "NET", "book": 6, "chapter": 12, "verse": 5, "text": "and ruled over Mount Hermon, Salecah, all of Bashan to the border of the Geshurites and Maacathites, and half of Gilead as far as the border of King Sihon of Heshbon."}, {"pk": 2830876, "translation": "NET", "book": 6, "chapter": 12, "verse": 6, "text": "Moses the LORD\u2019s servant and the Israelites defeated them and Moses the LORD\u2019s servant assigned their land to Reuben, Gad, and the half tribe of Manasseh.", "comment": "tn Heb \u201cgave it for a possession.\u201d"}, {"pk": 2830877, "translation": "NET", "book": 6, "chapter": 12, "verse": 7, "text": "These are the kings of the land whom Joshua and the Israelites defeated on the west side of the Jordan, from Baal Gad in the Lebanon Valley to Mount Halak on up to Seir. Joshua assigned this territory to the Israelite tribes,", "comment": "tn Heb \u201cJoshua gave it to the tribes of Israel as a possession according to their allotted portions.\u201d"}, {"pk": 2830878, "translation": "NET", "book": 6, "chapter": 12, "verse": 8, "text": "including the hill country, the lowlands, the Arabah, the slopes, the wilderness, and the Negev \u2014 the land of the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites:", "comment": "tn Or \u201cthe foothills\u201d; Heb \u201cthe Shephelah.\u201d
tn The words \u201cthe land of\u201d are supplied in the translation for clarification."}, {"pk": 2830879, "translation": "NET", "book": 6, "chapter": 12, "verse": 9, "text": "the king of Jericho (one), the king of Ai \u2014 located near Bethel \u2014 (one),", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2830880, "translation": "NET", "book": 6, "chapter": 12, "verse": 10, "text": "the king of Jerusalem (one), the king of Hebron (one),", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2830881, "translation": "NET", "book": 6, "chapter": 12, "verse": 11, "text": "the king of Jarmuth (one), the king of Lachish (one),"}, {"pk": 2830882, "translation": "NET", "book": 6, "chapter": 12, "verse": 12, "text": "the king of Eglon (one), the king of Gezer (one),"}, {"pk": 2830883, "translation": "NET", "book": 6, "chapter": 12, "verse": 13, "text": "the king of Debir (one), the king of Geder (one),"}, {"pk": 2830884, "translation": "NET", "book": 6, "chapter": 12, "verse": 14, "text": "the king of Hormah (one), the king of Arad (one),"}, {"pk": 2830885, "translation": "NET", "book": 6, "chapter": 12, "verse": 15, "text": "the king of Libnah (one), the king of Adullam (one),"}, {"pk": 2830886, "translation": "NET", "book": 6, "chapter": 12, "verse": 16, "text": "the king of Makkedah (one), the king of Bethel (one),", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2830887, "translation": "NET", "book": 6, "chapter": 12, "verse": 17, "text": "the king of Tappuah (one), the king of Hepher (one),"}, {"pk": 2830888, "translation": "NET", "book": 6, "chapter": 12, "verse": 18, "text": "the king of Aphek (one), the king of Lasharon (one),"}, {"pk": 2830889, "translation": "NET", "book": 6, "chapter": 12, "verse": 19, "text": "the king of Madon (one), the king of Hazor (one),", "comment": "map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2830890, "translation": "NET", "book": 6, "chapter": 12, "verse": 20, "text": "the king of Shimron Meron (one), the king of Acshaph (one),"}, {"pk": 2830891, "translation": "NET", "book": 6, "chapter": 12, "verse": 21, "text": "the king of Taanach (one), the king of Megiddo (one),", "comment": "map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1."}, {"pk": 2830892, "translation": "NET", "book": 6, "chapter": 12, "verse": 22, "text": "the king of Kedesh (one), the king of Jokneam near Carmel (one),"}, {"pk": 2830893, "translation": "NET", "book": 6, "chapter": 12, "verse": 23, "text": "the king of Dor \u2014 near Naphath Dor \u2014 (one), the king of Goyim \u2014 near Gilgal \u2014 (one),"}, {"pk": 2830894, "translation": "NET", "book": 6, "chapter": 12, "verse": 24, "text": "the king of Tirzah (one), a total of thirty-one kings."}, {"pk": 2830895, "translation": "NET", "book": 6, "chapter": 13, "verse": 1, "text": "When Joshua was very old, the LORD told him, \u201cYou are very old, and a great deal of land remains to be conquered.", "comment": "tn Heb \u201cwas old, coming into the days.\u201d This expression, referring to advancing in years, also occurs in the following clause."}, {"pk": 2830896, "translation": "NET", "book": 6, "chapter": 13, "verse": 2, "text": "This is the land that remains: all the territory of the Philistines and all the Geshurites,"}, {"pk": 2830897, "translation": "NET", "book": 6, "chapter": 13, "verse": 3, "text": "from the Shihor River east of Egypt northward to the territory of Ekron (it is regarded as Canaanite territory), including the area belonging to the five Philistine lords who ruled in Gaza, Ashdod, Ashkelon, Gath, and Ekron, as well as Avvite land", "comment": "tn Heb \u201cit is reckoned to the Canaanites.\u201d
tn Heb \u201cthe Shihor\u201d; the word \u201cRiver\u201d is not in the Hebrew text, but has been supplied to clarify the meaning.
tn Heb \u201cin front of.\u201d
tn Heb \u201cthe five lords of the Philistines, the Gazaite, the Ashdodite, the Ashkelonite, the Gathite, and the Ekronite, and the Avvites.\u201d"}, {"pk": 2830898, "translation": "NET", "book": 6, "chapter": 13, "verse": 4, "text": "to the south; all the Canaanite territory, from Arah in the region of Sidon to Aphek, as far as Amorite territory;", "comment": "tn Or \u201cfrom Teman.\u201d The phrase is especially problematic if taken with what follows, as the traditional verse division suggests. For further discussion see T. C. Butler, Joshua (WBC), 146.
tn Heb \u201cwhich belongs to the Sidonians.\u201dmap For location see Map1-A1; JP3-F3; JP4-F3.
tc The reading \u201cArah\u201d assumes a slight emendation of the Hebrew vowel pointing. The MT reads, \u201cand a cave,\u201d or \u201cand Mearah\u201d (if one understands the word as a proper noun).
tn Heb \u201call the land of the Canaanites.\u201d"}, {"pk": 2830899, "translation": "NET", "book": 6, "chapter": 13, "verse": 5, "text": "the territory of Byblos and all Lebanon to the east, from Baal Gad below Mount Hermon to Lebo Hamath.", "comment": "tn Or \u201cthe entrance to Hamath.\u201d Most modern translations take the phrase \u201cLebo Hamath\u201d to be a proper name, but often provide a note with the alternative, where \u201cHamath\u201d is the proper name and \u05dc\u05b0\u05d1\u05d5\u05b9\u05d0 (l\u00ffvo\u2019) is taken to mean \u201centrance to.\u201d
tn Heb \u201cand the land of the Gebalites.\u201d"}, {"pk": 2830900, "translation": "NET", "book": 6, "chapter": 13, "verse": 6, "text": "I will drive out before the Israelites all who live in the hill country from Lebanon to Misrephoth Maim, all the Sidonians; you be sure to parcel it out to Israel as I instructed you.\u201d", "comment": "tn Heb \u201conly you, assign it by lots to Israel as an inheritance as I commanded you.\u201d
tn The meaning of the Hebrew name \u201cMisrephoth Maim\u201d is perhaps \u201clime-kilns by the water\u201d (see HALOT 2:641)."}, {"pk": 2830901, "translation": "NET", "book": 6, "chapter": 13, "verse": 7, "text": "Now, divide up this land among the nine tribes and the half-tribe of Manasseh.\u201d", "comment": "tn Heb \u201cnow apportion this land as an inheritance.\u201d"}, {"pk": 2830902, "translation": "NET", "book": 6, "chapter": 13, "verse": 8, "text": "The other half of Manasseh, Reuben, and Gad received their allotted tribal lands beyond the Jordan, just as Moses, the LORD\u2019s servant, had assigned them.", "comment": "tn The MT reads \u201cwith him,\u201d which is problematic, since the reference would be to the other half of the tribe of Manasseh (not the half mentioned in v. 7).
tn Heb \u201creceived their inheritance, which Moses had assigned to them beyond the Jordan.\u201d"}, {"pk": 2830903, "translation": "NET", "book": 6, "chapter": 13, "verse": 9, "text": "Their territory started from Aroer (on the edge of the Arnon Valley), included the city in the middle of the valley, the whole plain of Medeba as far as Dibon,", "comment": "tn The words \u201ctheir territory started\u201d are supplied in the translation for clarification."}, {"pk": 2830904, "translation": "NET", "book": 6, "chapter": 13, "verse": 10, "text": "and all the cities of King Sihon of the Amorites who ruled in Heshbon, and ended at the Ammonite border."}, {"pk": 2830905, "translation": "NET", "book": 6, "chapter": 13, "verse": 11, "text": "Their territory also included Gilead, Geshurite and Maacathite territory, all Mount Hermon, and all Bashan to Salecah \u2014", "comment": "tn The words \u201ctheir territory also included\u201d are supplied in the translation for clarification."}, {"pk": 2830906, "translation": "NET", "book": 6, "chapter": 13, "verse": 12, "text": "the whole kingdom of Og in Bashan, who ruled in Ashtaroth and Edrei. (He was one of the few remaining Rephaites.) Moses defeated them and took their lands.", "comment": "tn Or \u201cdispossessed them.\u201d
tn Heb \u201cfrom the remnant of the Rephaites.\u201dsn The Rephaites were apparently an extremely tall ethnic group. See Deut 2:10\u201311, 20; 3:11."}, {"pk": 2830907, "translation": "NET", "book": 6, "chapter": 13, "verse": 13, "text": "But the Israelites did not conquer the Geshurites and Maacathites; Geshur and Maacah live among Israel to this very day.", "comment": "tn Or \u201cdispossess.\u201d"}, {"pk": 2830908, "translation": "NET", "book": 6, "chapter": 13, "verse": 14, "text": "However, Moses did not assign land as an inheritance to the Levites; their inheritance is the sacrificial offerings made to the LORD God of Israel, as he instructed them.", "comment": "tn Or \u201cofferings made by fire.\u201d
tn That is, \u201ctheir source of food and life.\u201d
tn Heb \u201cdid not assign an inheritance.\u201d
tn Heb \u201che\u201d; the referent (Moses) has been specified in the translation for clarity.
tn Or \u201cpromised\u201d (Heb \u201cspoke\u201d).sn For the background of this observation, see Deut 18:1\u20132."}, {"pk": 2830909, "translation": "NET", "book": 6, "chapter": 13, "verse": 15, "text": "Moses assigned land to the tribe of Reuben by its clans.", "comment": "tn Heb \u201cassigned to the sons of Reuben.\u201d"}, {"pk": 2830910, "translation": "NET", "book": 6, "chapter": 13, "verse": 16, "text": "Their territory started at Aroer (on the edge of the Arnon Valley) and included the city in the middle of the valley, the whole plain of Medeba,", "comment": "tn Heb \u201ctheir territory was from.\u201d"}, {"pk": 2830911, "translation": "NET", "book": 6, "chapter": 13, "verse": 17, "text": "Heshbon and all its surrounding cities on the plain, including Dibon, Bamoth Baal, Beth Baal Meon,"}, {"pk": 2830912, "translation": "NET", "book": 6, "chapter": 13, "verse": 18, "text": "Jahaz, Kedemoth, Mephaath,"}, {"pk": 2830913, "translation": "NET", "book": 6, "chapter": 13, "verse": 19, "text": "Kiriathaim, Sibmah, Zereth Shahar on the hill in the valley,"}, {"pk": 2830914, "translation": "NET", "book": 6, "chapter": 13, "verse": 20, "text": "Beth Peor, the slopes of Pisgah, and Beth Jeshimoth."}, {"pk": 2830915, "translation": "NET", "book": 6, "chapter": 13, "verse": 21, "text": "It encompassed all the cities of the plain and the whole realm of King Sihon of the Amorites who ruled in Heshbon. Moses defeated him and the Midianite leaders Evi, Rekem, Zur, Hur, and Reba (they were subjects of Sihon and lived in his territory).", "comment": "tn Heb \u201cprinces of Sihon, inhabitants of the land.\u201d
tn The words \u201cit encompassed\u201d are supplied in the translation for clarification."}, {"pk": 2830916, "translation": "NET", "book": 6, "chapter": 13, "verse": 22, "text": "The Israelites killed Balaam son of Beor, the omen reader, along with the others.", "comment": "tn Heb \u201cBalaam son of Beor, the omen-reader, the Israelites killed with the sword, along with their slain ones.\u201d
tn Or \u201cdiviner.\u201d"}, {"pk": 2830917, "translation": "NET", "book": 6, "chapter": 13, "verse": 23, "text": "The border of the tribe of Reuben was the Jordan. The land allotted to the tribe of Reuben by its clans included these cities and their towns.", "comment": "tn Heb \u201cThis is the inheritance of the sons of Reuben by their clans, the cities and their towns.\u201d"}, {"pk": 2830918, "translation": "NET", "book": 6, "chapter": 13, "verse": 24, "text": "Moses assigned land to the tribe of Gad by its clans.", "comment": "tn Heb \u201cassigned to the tribe of Gad, to the sons of Gad.\u201d"}, {"pk": 2830919, "translation": "NET", "book": 6, "chapter": 13, "verse": 25, "text": "Their territory included Jazer, all the cities of Gilead, and half of Ammonite territory as far as Aroer near Rabbah.", "comment": "tn Heb \u201cin front of.\u201d
tn Heb \u201cand half of the land of the sons of Ammon.\u201d"}, {"pk": 2830920, "translation": "NET", "book": 6, "chapter": 13, "verse": 26, "text": "Their territory ran from Heshbon to Ramath Mizpah and Betonim, and from Mahanaim to the territory of Debir.", "comment": "tn The words \u201cTheir territory ran\u201d are not in the Hebrew text, but have been supplied for clarification."}, {"pk": 2830921, "translation": "NET", "book": 6, "chapter": 13, "verse": 27, "text": "It included the valley of Beth Haram, Beth Nimrah, Succoth, and Zaphon, and the rest of the realm of King Sihon of Heshbon, the area east of the Jordan to the end of the Sea of Kinnereth.", "comment": "tn Or \u201cit included in the valley, Beth Haram.\u201d
sn The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word \u201cKinnereth\u201d in 11:2."}, {"pk": 2830922, "translation": "NET", "book": 6, "chapter": 13, "verse": 28, "text": "The land allotted to the tribe of Gad by its clans included these cities and their towns.", "comment": "tn Heb \u201cThis is the inheritance of the sons of Gad by their clans, the cities and their towns.\u201d"}, {"pk": 2830923, "translation": "NET", "book": 6, "chapter": 13, "verse": 29, "text": "Moses assigned land to the half-tribe of Manasseh by its clans.", "comment": "tn Heb \u201cassigned to the half-tribe of Manasseh, and it belonged to the half-tribe of Manasseh.\u201d"}, {"pk": 2830924, "translation": "NET", "book": 6, "chapter": 13, "verse": 30, "text": "Their territory started at Mahanaim and encompassed all Bashan, the whole realm of King Og of Bashan, including all sixty cities in Havvoth Jair in Bashan.", "comment": "sn The Hebrew name Havvoth Jair means \u201cthe tent villages of Jair.\u201d
tn The words \u201ctheir territory started at\u201d are not in the Hebrew text, but have been supplied for clarification."}, {"pk": 2830925, "translation": "NET", "book": 6, "chapter": 13, "verse": 31, "text": "Half of Gilead, Ashtaroth, and Edrei, cities in the kingdom of Og in Bashan, were assigned to the descendants of Makir son of Manasseh, to half the descendants of Makir by their clans."}, {"pk": 2830926, "translation": "NET", "book": 6, "chapter": 13, "verse": 32, "text": "These are the land assignments made by Moses on the plains of Moab east of the Jordan River opposite Jericho.", "comment": "tn Heb \u201cbeyond the Jordan, east of Jericho.\u201d The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied to clarify the meaning.map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Heb \u201cThese are [the lands] which Moses gave as an inheritance.\u201d"}, {"pk": 2830927, "translation": "NET", "book": 6, "chapter": 13, "verse": 33, "text": "However, Moses did not assign land as an inheritance to the Levites; their inheritance is the LORD God of Israel, as he instructed them.", "comment": "tn Or \u201cas he promised\u201d; Heb \u201cas he spoke to.\u201dsn For the background of this observation, see Deut 18:1\u20132.
tn That is, \u201ctheir source of food and life.\u201d
tn Heb \u201cMoses did not assign an inheritance.\u201d The word \u201cland\u201d has been supplied in the translation to clarify what the inheritance consisted of."}, {"pk": 2830928, "translation": "NET", "book": 6, "chapter": 14, "verse": 1, "text": "The following is a record of the territory assigned to the Israelites in the land of Canaan by Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders.", "comment": "tn Heb \u201cThese are [the lands] which the sons of Israel received as an inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers of the tribes assigned as an inheritance to the sons of Israel.\u201d"}, {"pk": 2830929, "translation": "NET", "book": 6, "chapter": 14, "verse": 2, "text": "The land assignments to the nine-and-a-half tribes were made by drawing lots, as the LORD had instructed Moses.", "comment": "tn Heb \u201cBy lot was their inheritance, as the Lord had commanded by Moses, to the nine tribes and the half-tribe.\u201d"}, {"pk": 2830930, "translation": "NET", "book": 6, "chapter": 14, "verse": 3, "text": "Now Moses had assigned land to the two-and-a-half tribes east of the Jordan, but he assigned no land to the Levites.", "comment": "tn The Hebrew text adds, \u201cin their midst.\u201d
tn Or \u201cno inheritance.\u201d
tn Or \u201cassigned an inheritance.\u201d"}, {"pk": 2830931, "translation": "NET", "book": 6, "chapter": 14, "verse": 4, "text": "The descendants of Joseph were considered as two tribes, Manasseh and Ephraim. The Levites were allotted no territory, though they were assigned cities in which to live, along with the grazing areas for their cattle and possessions.", "comment": "tn Heb \u201cand they did not assign a portion to the Levites in the land, except cities [in which] to live and their pastures for their cattle and property.\u201d"}, {"pk": 2830932, "translation": "NET", "book": 6, "chapter": 14, "verse": 5, "text": "The Israelites followed the LORD\u2019s instructions to Moses and divided up the land.", "comment": "tn Heb \u201cJust as the Lord had commanded Moses, so the sons of Israel did, and they divided up the land.\u201d"}, {"pk": 2830933, "translation": "NET", "book": 6, "chapter": 14, "verse": 6, "text": "The men of Judah approached Joshua in Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, \u201cYou know what the LORD said about you and me to Moses, the man of God, at Kadesh Barnea.", "comment": "tn Heb \u201cYou know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.\u201dsn On this incident at Kadesh Barnea see Num 14:30."}, {"pk": 2830934, "translation": "NET", "book": 6, "chapter": 14, "verse": 7, "text": "I was forty years old when Moses, the LORD\u2019s servant, sent me from Kadesh Barnea to spy on the land and I brought back to him an honest report.", "comment": "tn Heb \u201cand I brought back to him a word just as [was] in my heart.\u201d"}, {"pk": 2830935, "translation": "NET", "book": 6, "chapter": 14, "verse": 8, "text": "My countrymen who accompanied me frightened the people, but I remained loyal to the LORD my God.", "comment": "tn Heb \u201cmade the heart[s] of the people melt.\u201d
tn Heb \u201cbrothers.\u201d
tn Heb \u201cwent up with.\u201d
tn Heb \u201cI filled up after the Lord my God,\u201d an idiomatic statement meaning that Caleb remained loyal to the Lord."}, {"pk": 2830936, "translation": "NET", "book": 6, "chapter": 14, "verse": 9, "text": "That day Moses made this solemn promise: \u2018Surely the land on which you walked will belong to you and your descendants permanently, for you remained loyal to the LORD your God.\u2019", "comment": "tn Heb \u201cwill belong to you for an inheritance, and to your sons forever.\u201d
tn Heb \u201cswore an oath.\u201d
tn Heb \u201con which your foot has walked.\u201d"}, {"pk": 2830937, "translation": "NET", "book": 6, "chapter": 14, "verse": 10, "text": "So now, look, the LORD has preserved my life, just as he promised, these past forty-five years since the LORD spoke these words to Moses, during which Israel traveled through the wilderness. Now look, I am today eighty-five years old."}, {"pk": 2830938, "translation": "NET", "book": 6, "chapter": 14, "verse": 11, "text": "Today I am still as strong as when Moses sent me out. I can fight and go about my daily activities with the same energy I had then.", "comment": "tn Heb \u201clike my strength then, like my strength now, for battle and for going out and coming in.\u201d"}, {"pk": 2830939, "translation": "NET", "book": 6, "chapter": 14, "verse": 12, "text": "Now, assign me this hill country which the LORD promised me at that time! No doubt you heard at that time that the Anakites live there in large, fortified cities. But, assuming the LORD is with me, I will conquer them, as the LORD promised.\u201d", "comment": "tn Heb \u201care there and large, fortified cities.\u201d
tn Or \u201cwill dispossess.\u201d"}, {"pk": 2830940, "translation": "NET", "book": 6, "chapter": 14, "verse": 13, "text": "Joshua asked God to empower Caleb son of Jephunneh and assigned him Hebron.", "comment": "tn Heb \u201cJoshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.\u201d"}, {"pk": 2830941, "translation": "NET", "book": 6, "chapter": 14, "verse": 14, "text": "So Hebron remains the assigned land of Caleb son of Jephunneh the Kenizzite to this very day because he remained loyal to the LORD God of Israel.", "comment": "tn Heb \u201cTherefore Hebron belongs to Caleb son of Jephunneh for an inheritance to this day.\u201d"}, {"pk": 2830942, "translation": "NET", "book": 6, "chapter": 14, "verse": 15, "text": "(Hebron used to be called Kiriath Arba. Arba was a famous Anakite. ) Then the land was free of war.", "comment": "tn Heb \u201cAnd he was the great man among the Anakites.\u201d"}, {"pk": 2830943, "translation": "NET", "book": 6, "chapter": 15, "verse": 1, "text": "The land allotted to the tribe of Judah by its clans reached to the border of Edom, to the Wilderness of Zin in the Negev far to the south.", "comment": "tn Heb \u201cThe lot was to the tribe of the sons of Judah by their clans to the border of Edom, the wilderness of Zin toward the south, southward.\u201d"}, {"pk": 2830944, "translation": "NET", "book": 6, "chapter": 15, "verse": 2, "text": "Their southern border started at the southern tip of the Salt Sea,", "comment": "tn Heb \u201cTheir southern border was from the end of the Salt Sea, from the tongue that faces to the south.\u201dsn The Salt Sea is another name for the Dead Sea (also in v. 5)."}, {"pk": 2830945, "translation": "NET", "book": 6, "chapter": 15, "verse": 3, "text": "extended south of the Scorpion Ascent, crossed to Zin, went up from the south to Kadesh Barnea, crossed to Hezron, went up to Addar, and turned toward Karka.", "comment": "tn Or \u201cthe Ascent of Scorpions\u201d (\u05e2\u05b7\u05e7\u05b0\u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd [\u2019aqrabbim] means \u201cscorpions\u201d in Hebrew).
tn Heb \u201cwent out.\u201d"}, {"pk": 2830946, "translation": "NET", "book": 6, "chapter": 15, "verse": 4, "text": "It then crossed to Azmon, extended to the Stream of Egypt, and ended at the sea. This was their southern border.", "comment": "tn Traditionally \u201cthe Brook of Egypt,\u201d although a number of recent translations have \u201cthe Wadi of Egypt\u201d (cf. NAB, NIV, NRSV).
tn The translation follows the LXX at this point. The MT reads, \u201cThis will be your southern border.\u201d"}, {"pk": 2830947, "translation": "NET", "book": 6, "chapter": 15, "verse": 5, "text": "The eastern border was the Salt Sea to the mouth of the Jordan River. The northern border started north of the Salt Sea at the mouth of the Jordan,", "comment": "tn Heb \u201cthe border on the northern side was from the tongue of the sea, from the end of the Jordan.\u201d
tn Heb \u201cend.\u201d
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied for clarity."}, {"pk": 2830948, "translation": "NET", "book": 6, "chapter": 15, "verse": 6, "text": "went up to Beth Hoglah, crossed north of Beth Arabah, and went up to the Stone of Bohan son of Reuben."}, {"pk": 2830949, "translation": "NET", "book": 6, "chapter": 15, "verse": 7, "text": "It then went up to Debir from the Valley of Achor, turning northward to Gilgal (which is opposite the Pass of Adummim south of the valley), crossed to the waters of En Shemesh and extended to En Rogel.", "comment": "tn Or \u201cascent.\u201d"}, {"pk": 2830950, "translation": "NET", "book": 6, "chapter": 15, "verse": 8, "text": "It then went up the Valley of Ben Hinnom to the slope of the Jebusites on the south (that is, Jerusalem), going up to the top of the hill opposite the Valley of Ben Hinnom to the west, which is at the end of the Valley of the Rephaites to the north.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2830951, "translation": "NET", "book": 6, "chapter": 15, "verse": 9, "text": "It then went from the top of the hill to the spring of the waters of Nephtoah, extended to the cities of Mount Ephron, and went to Baalah (that is, Kiriath Jearim)."}, {"pk": 2830952, "translation": "NET", "book": 6, "chapter": 15, "verse": 10, "text": "It then turned from Baalah westward to Mount Seir, crossed to the slope of Mount Jearim on the north (that is Kesalon), descended to Beth Shemesh, and crossed to Timnah."}, {"pk": 2830953, "translation": "NET", "book": 6, "chapter": 15, "verse": 11, "text": "It then extended to the slope of Ekron to the north, went toward Shikkeron, crossed to Mount Baalah, extended to Jabneel, and ended at the sea."}, {"pk": 2830954, "translation": "NET", "book": 6, "chapter": 15, "verse": 12, "text": "The western border was the Mediterranean Sea. These were the borders of the tribe of Judah and its clans.", "comment": "tn Heb \u201cthis was the border of the sons of Judah round about, by their clans.\u201d
tn Heb \u201cthe Great Sea,\u201d the typical designation for the Mediterranean Sea."}, {"pk": 2830955, "translation": "NET", "book": 6, "chapter": 15, "verse": 13, "text": "Caleb son of Jephunneh was assigned Kiriath Arba (that is Hebron) within the tribe of Judah, according to the LORD\u2019s instructions to Joshua. (Arba was the father of Anak.)", "comment": "tn Heb \u201cTo Caleb son of Jephunneh he gave a portion in the midst of the sons of Judah according to the mouth [i.e., command] of the Lord to Joshua, Kiriath Arba (the father of Anak), it is Hebron.\u201d"}, {"pk": 2830956, "translation": "NET", "book": 6, "chapter": 15, "verse": 14, "text": "Caleb drove out from there three Anakites \u2014 Sheshai, Ahiman, and Talmai, descendants of Anak.", "comment": "tn Or \u201cdispossessed.\u201d"}, {"pk": 2830957, "translation": "NET", "book": 6, "chapter": 15, "verse": 15, "text": "From there he attacked the people of Debir. (Debir used to be called Kiriath Sepher.)", "comment": "tn Heb \u201che went up against the inhabitants of Debir.\u201d"}, {"pk": 2830958, "translation": "NET", "book": 6, "chapter": 15, "verse": 16, "text": "Caleb said, \u201cTo the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.\u201d"}, {"pk": 2830959, "translation": "NET", "book": 6, "chapter": 15, "verse": 17, "text": "When Othniel son of Kenaz, Caleb\u2019s brother, captured it, Caleb gave Acsah his daughter to him as a wife.", "comment": "tn Heb \u201che\u201d; the referent (Caleb) has been specified in the translation for clarity.
tn \u201cCaleb\u2019s brother\u201d may refer either to Othniel or to Kenaz. If Kenaz was the brother of Caleb, Othniel is Caleb\u2019s nephew."}, {"pk": 2830960, "translation": "NET", "book": 6, "chapter": 15, "verse": 18, "text": "One time Acsah came and charmed her father so that she could ask him for some land. When she got down from her donkey, Caleb said to her, \u201cWhat would you like?\u201d", "comment": "tn Heb \u201chim.\u201d The referent of the pronoun could be Othniel, in which case the translation would be, \u201cshe incited him [Othniel] to ask her father for a field.\u201d This is problematic, however, for Acsah, not Othniel, makes the request in v. 19. The LXX has \u201che [Othniel] urged her to ask her father for a field.\u201d This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, \u201cWho Seduced Whom? A Note on Joshua 15:18//Judges 1:14,\u201d CBQ 46 (1984): 18-22. This incident is also recorded in Judg 1:14.
tn Heb \u201cshe\u201d; the referent (Acsah) has been specified in the translation for clarity."}, {"pk": 2830961, "translation": "NET", "book": 6, "chapter": 15, "verse": 19, "text": "She answered, \u201cPlease give me a special present. Since you have given me land in the Negev, now give me springs of water. So he gave her both upper and lower springs.", "comment": "tn Elsewhere this Hebrew word (\u05d1\u05bc\u05b0\u05e8\u05b8\u05db\u05b8\u05d4, b\u00ffrakhah) is often translated \u201cblessing,\u201d but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15)."}, {"pk": 2830962, "translation": "NET", "book": 6, "chapter": 15, "verse": 20, "text": "This is the land assigned to the tribe of Judah by its clans:", "comment": "tn Heb \u201cThis is the inheritance of the tribe of the sons of Judah by their clans.\u201d"}, {"pk": 2830963, "translation": "NET", "book": 6, "chapter": 15, "verse": 21, "text": "These cities were located at the southern extremity of Judah\u2019s tribal land near the border of Edom: Kabzeel, Eder, Jagur,", "comment": "tn Heb \u201cand the cities were at the end of the tribe of the sons of Judah, at the border of Edom, to the south.\u201d"}, {"pk": 2830964, "translation": "NET", "book": 6, "chapter": 15, "verse": 22, "text": "Kinah, Dimonah, Adadah,"}, {"pk": 2830965, "translation": "NET", "book": 6, "chapter": 15, "verse": 23, "text": "Kedesh, Hazor, Ithnan,", "comment": "map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2830966, "translation": "NET", "book": 6, "chapter": 15, "verse": 24, "text": "Ziph, Telem, Bealoth,"}, {"pk": 2830967, "translation": "NET", "book": 6, "chapter": 15, "verse": 25, "text": "Hazor Hadattah, Kerioth Hezron (that is, Hazor),"}, {"pk": 2830968, "translation": "NET", "book": 6, "chapter": 15, "verse": 26, "text": "Amam, Shema, Moladah,"}, {"pk": 2830969, "translation": "NET", "book": 6, "chapter": 15, "verse": 27, "text": "Hazar Gaddah, Heshbon, Beth Pelet,"}, {"pk": 2830970, "translation": "NET", "book": 6, "chapter": 15, "verse": 28, "text": "Hazar Shual, Beer Sheba, Biziothiah,"}, {"pk": 2830971, "translation": "NET", "book": 6, "chapter": 15, "verse": 29, "text": "Baalah, Iim, Ezem,"}, {"pk": 2830972, "translation": "NET", "book": 6, "chapter": 15, "verse": 30, "text": "Eltolad, Kesil, Hormah,"}, {"pk": 2830973, "translation": "NET", "book": 6, "chapter": 15, "verse": 31, "text": "Ziklag, Madmannah, Sansannah,"}, {"pk": 2830974, "translation": "NET", "book": 6, "chapter": 15, "verse": 32, "text": "Lebaoth, Shilhim, Ain, and Rimmon \u2014 a total of twenty-nine cities and their towns.", "comment": "tn The total number of names in the list is thirty-six, not twenty-nine. Perhaps (1) some of the names are alternatives (though the text appears to delineate clearly such alternative names here and elsewhere, see vv. 8, 9, 10, 13, 25b) or (2), more likely, later scribes added to a list originally numbering twenty-nine and failed to harmonize the concluding summary statement with the expanded list."}, {"pk": 2830975, "translation": "NET", "book": 6, "chapter": 15, "verse": 33, "text": "These cities were in the lowlands: Eshtaol, Zorah, Ashnah,", "comment": "tn Or \u201cthe foothills\u201d; Heb \u201cthe Shephelah.\u201d
tn The words \u201cthese cities were\u201d have been supplied for English stylistic reasons."}, {"pk": 2830976, "translation": "NET", "book": 6, "chapter": 15, "verse": 34, "text": "Zanoah, En Gannim, Tappuah, Enam,"}, {"pk": 2830977, "translation": "NET", "book": 6, "chapter": 15, "verse": 35, "text": "Jarmuth, Adullam, Socoh, Azekah,"}, {"pk": 2830978, "translation": "NET", "book": 6, "chapter": 15, "verse": 36, "text": "Shaaraim, Adithaim, and Gederah (or Gederothaim) \u2014 a total of fourteen cities and their towns."}, {"pk": 2830979, "translation": "NET", "book": 6, "chapter": 15, "verse": 37, "text": "Zenan, Hadashah, Migdal Gad,"}, {"pk": 2830980, "translation": "NET", "book": 6, "chapter": 15, "verse": 38, "text": "Dilean, Mizpah, Joktheel,"}, {"pk": 2830981, "translation": "NET", "book": 6, "chapter": 15, "verse": 39, "text": "Lachish, Bozkath, Eglon,"}, {"pk": 2830982, "translation": "NET", "book": 6, "chapter": 15, "verse": 40, "text": "Cabbon, Lahmas, Kitlish,"}, {"pk": 2830983, "translation": "NET", "book": 6, "chapter": 15, "verse": 41, "text": "Gederoth, Beth Dagon, Naamah, and Makkedah \u2014 a total of sixteen cities and their towns."}, {"pk": 2830984, "translation": "NET", "book": 6, "chapter": 15, "verse": 42, "text": "Libnah, Ether, Ashan,"}, {"pk": 2830985, "translation": "NET", "book": 6, "chapter": 15, "verse": 43, "text": "Iphtah, Ashnah, Nezib,"}, {"pk": 2830986, "translation": "NET", "book": 6, "chapter": 15, "verse": 44, "text": "Keilah, Aczib, and Mareshah \u2014 a total of nine cities and their towns."}, {"pk": 2830987, "translation": "NET", "book": 6, "chapter": 15, "verse": 45, "text": "Ekron and its surrounding towns and settlements;", "comment": "tn Heb \u201cdaughters.\u201d"}, {"pk": 2830988, "translation": "NET", "book": 6, "chapter": 15, "verse": 46, "text": "from Ekron westward, all those in the vicinity of Ashdod and their towns;"}, {"pk": 2830989, "translation": "NET", "book": 6, "chapter": 15, "verse": 47, "text": "Ashdod with its surrounding towns and settlements, and Gaza with its surrounding towns and settlements, as far as the Stream of Egypt and the border at the Mediterranean Sea.", "comment": "tn Heb \u201cthe Great Sea,\u201d the typical designation for the Mediterranean Sea.
tn See the note on this place name in 15:4."}, {"pk": 2830990, "translation": "NET", "book": 6, "chapter": 15, "verse": 48, "text": "These cities were in the hill country: Shamir, Jattir, Socoh,", "comment": "tn The words \u201cThese cities were\u201d have been supplied in the translation for English stylistic reasons."}, {"pk": 2830991, "translation": "NET", "book": 6, "chapter": 15, "verse": 49, "text": "Dannah, Kiriath Sannah (that is, Debir),"}, {"pk": 2830992, "translation": "NET", "book": 6, "chapter": 15, "verse": 50, "text": "Anab, Eshtemoh, Anim,"}, {"pk": 2830993, "translation": "NET", "book": 6, "chapter": 15, "verse": 51, "text": "Goshen, Holon, and Giloh \u2014 a total of eleven cities and their towns."}, {"pk": 2830994, "translation": "NET", "book": 6, "chapter": 15, "verse": 52, "text": "Arab, Dumah, Eshan,", "comment": "tc Some Hebrew mss and some mss of the LXX read \u201cRumah\u201d in place of \u201cDumah.\u201d"}, {"pk": 2830995, "translation": "NET", "book": 6, "chapter": 15, "verse": 53, "text": "Janim, Beth Tappuah, Aphekah,"}, {"pk": 2830996, "translation": "NET", "book": 6, "chapter": 15, "verse": 54, "text": "Humtah, Kiriath Arba (that is, Hebron), and Zior \u2014 a total of nine cities and their towns."}, {"pk": 2830997, "translation": "NET", "book": 6, "chapter": 15, "verse": 55, "text": "Maon, Carmel, Ziph, Juttah,"}, {"pk": 2830998, "translation": "NET", "book": 6, "chapter": 15, "verse": 56, "text": "Jezreel, Jokdeam, Zanoah,"}, {"pk": 2830999, "translation": "NET", "book": 6, "chapter": 15, "verse": 57, "text": "Kain, Gibeah, and Timnah \u2014 a total of ten cities and their towns."}, {"pk": 2831000, "translation": "NET", "book": 6, "chapter": 15, "verse": 58, "text": "Halhul, Beth Zur, Gedor,"}, {"pk": 2831001, "translation": "NET", "book": 6, "chapter": 15, "verse": 59, "text": "Maarath, Beth Anoth, and Eltekon \u2014 a total of six cities and their towns."}, {"pk": 2831002, "translation": "NET", "book": 6, "chapter": 15, "verse": 60, "text": "Kiriath Baal (that is, Kiriath Jearim) and Rabbah \u2014 a total of two cities and their towns."}, {"pk": 2831003, "translation": "NET", "book": 6, "chapter": 15, "verse": 61, "text": "These cities were in the desert: Beth Arabah, Middin, Secacah,", "comment": "tn The words \u201cThese cities were\u201d have been supplied for English stylistic reasons."}, {"pk": 2831004, "translation": "NET", "book": 6, "chapter": 15, "verse": 62, "text": "Nibshan, the city of Salt, and En Gedi \u2014 a total of six cities and their towns."}, {"pk": 2831005, "translation": "NET", "book": 6, "chapter": 15, "verse": 63, "text": "The men of Judah were unable to conquer the Jebusites living in Jerusalem. The Jebusites live with the people of Judah in Jerusalem to this very day.", "comment": "sn The statement to this very day reflects the perspective of the author, who must have written prior to David\u2019s conquest of the Jebusites (see 2 Sam 5:6\u20137).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2831006, "translation": "NET", "book": 6, "chapter": 16, "verse": 1, "text": "The land allotted to Joseph\u2019s descendants extended from the Jordan at Jericho to the waters of Jericho to the east, through the desert and on up from Jericho into the hill country of Bethel.", "comment": "tn Heb \u201cThe lot went out to the sons of Joseph from the Jordan [at] Jericho to the waters of Jericho to the east, the desert going up from Jericho into the hill country of Bethel.\u201dmap For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2831007, "translation": "NET", "book": 6, "chapter": 16, "verse": 2, "text": "The southern border extended from Bethel to Luz, and crossed to Arkite territory at Ataroth.", "comment": "tn In the Hebrew text the place name \u201cLuz\u201d has the directive ending, indicating that the border went from Bethel to Luz. Elsewhere Luz and Bethel appear to be names for the same site (cf. Judg 1:23), but here they appear to be distinct. Note that the NIV translates \u201cfrom Bethel (that is, Luz)\u201d here, following the reading of the LXX, \u03b5\u1f30\u03c2 \u0392\u03b1\u03b9\u03b8\u03b7\u03bb \u039b\u03bf\u03c5\u03b6\u03b1 (eis Baiqhl Louza, \u201cfrom Bethel [Luz]\u201d).
tn Heb \u201cit\u201d; the referent (the southern border) has been specified in the translation for clarity."}, {"pk": 2831008, "translation": "NET", "book": 6, "chapter": 16, "verse": 3, "text": "It then descended westward to Japhletite territory, as far as the territory of lower Beth Horon and Gezer, and ended at the sea."}, {"pk": 2831009, "translation": "NET", "book": 6, "chapter": 16, "verse": 4, "text": "Joseph\u2019s descendants, Manasseh and Ephraim, were assigned their land.", "comment": "tn Or \u201creceived their inheritance.\u201d"}, {"pk": 2831010, "translation": "NET", "book": 6, "chapter": 16, "verse": 5, "text": "The territory of the tribe of Ephraim by its clans included the following: The border of their assigned land to the east was Ataroth Addar as far as upper Beth Horon.", "comment": "tn Heb \u201cThe territory of the sons of Ephraim was for their clans.\u201d"}, {"pk": 2831011, "translation": "NET", "book": 6, "chapter": 16, "verse": 6, "text": "It then extended on to the sea, with Micmethath on the north. It turned eastward to Taanath Shiloh and crossed it on the east to Janoah."}, {"pk": 2831012, "translation": "NET", "book": 6, "chapter": 16, "verse": 7, "text": "It then descended from Janoah to Ataroth and Naarah, touched Jericho, and extended to the Jordan River.", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2831013, "translation": "NET", "book": 6, "chapter": 16, "verse": 8, "text": "From Tappuah it went westward to the Valley of Kanah and ended at the sea. This is the land assigned to the tribe of Ephraim by its clans.", "comment": "tn Heb \u201cThis is the inheritance of the tribe of the sons of Ephraim.\u201d"}, {"pk": 2831014, "translation": "NET", "book": 6, "chapter": 16, "verse": 9, "text": "Also included were the cities set apart for the tribe of Ephraim within Manasseh\u2019s territory, along with their towns.", "comment": "tn Heb \u201cand the cities set apart for the sons of Ephraim in the midst of the inheritance of the sons of Manasseh, all the cities and their towns.\u201d"}, {"pk": 2831015, "translation": "NET", "book": 6, "chapter": 16, "verse": 10, "text": "The Ephraimites did not conquer the Canaanites living in Gezer. The Canaanites live among the Ephraimites to this very day and do hard labor as their servants.", "comment": "tn Heb \u201cthey\u201d; the referent (the Ephraimites) has been specified in the translation for clarity."}, {"pk": 2831016, "translation": "NET", "book": 6, "chapter": 17, "verse": 1, "text": "The tribe of Manasseh, Joseph\u2019s firstborn son, was also allotted land. The descendants of Makir, Manasseh\u2019s firstborn and the father of Gilead, received land, for they were warriors. They were assigned Gilead and Bashan.", "comment": "tn Heb \u201cGilead and Bashan belonged to him.\u201dsn On the assignment of Manasseh\u2019s territory in Gilead and Bashan, see Josh 13:31.
tn Heb \u201cand the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.\u201d
tn Heb \u201cto Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.\u201d"}, {"pk": 2831017, "translation": "NET", "book": 6, "chapter": 17, "verse": 2, "text": "The rest of Manasseh\u2019s descendants were also assigned land by their clans, including the descendants of Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These are the male descendants of Manasseh son of Joseph by their clans.", "comment": "tn Heb \u201cand it belonged to the sons of Manasseh who remained.\u201d"}, {"pk": 2831018, "translation": "NET", "book": 6, "chapter": 17, "verse": 3, "text": "Now Zelophehad son of Hepher, son of Gilead, son of Makir, son of Manasseh, had no sons, only daughters. These are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah."}, {"pk": 2831019, "translation": "NET", "book": 6, "chapter": 17, "verse": 4, "text": "They went before Eleazar the priest, Joshua son of Nun, and the leaders and said, \u201cThe LORD told Moses to assign us land among our relatives.\u201d So Joshua assigned them land among their uncles, as the LORD had commanded.", "comment": "tn Heb \u201cThe Lord commanded Moses to assign to us an inheritance in the midst of our brothers.\u201d Since Zelophehad had no sons, \u201cbrothers\u201d must refer to their uncles, as the next sentence makes clear.
tn Heb \u201cand he assigned to them in accordance with the mouth [i.e., command] of the Lord an inheritance in the midst of the brothers of their father.\u201d
tn Heb \u201che.\u201d The referent is probably Joshua, although Eleazar is mentioned first in the preceding list."}, {"pk": 2831020, "translation": "NET", "book": 6, "chapter": 17, "verse": 5, "text": "Manasseh was allotted ten shares of land, in addition to the land of Gilead and Bashan east of the Jordan,", "comment": "tn Heb \u201cand the allotted portions of Manasseh fell out ten.\u201d"}, {"pk": 2831021, "translation": "NET", "book": 6, "chapter": 17, "verse": 6, "text": "for the daughters of Manasseh were assigned land among his sons. The land of Gilead belonged to the rest of the descendants of Manasseh."}, {"pk": 2831022, "translation": "NET", "book": 6, "chapter": 17, "verse": 7, "text": "The border of Manasseh went from Asher to Micmethath which is near Shechem. It then went south toward those who live in Tappuah.", "comment": "tn Heb \u201cin front of\u201d; perhaps \u201ceast of.\u201d
tn Heb \u201cwas.\u201d"}, {"pk": 2831023, "translation": "NET", "book": 6, "chapter": 17, "verse": 8, "text": "(The land of Tappuah belonged to Manasseh, but Tappuah, located on the border of Manasseh, belonged to the tribe of Ephraim.)"}, {"pk": 2831024, "translation": "NET", "book": 6, "chapter": 17, "verse": 9, "text": "The border then descended southward to the Valley of Kanah. Ephraim was assigned cities there among the cities of Manasseh, but the border of Manasseh was north of the valley and ended at the sea.", "comment": "tn Heb \u201cthese cities belonged to Ephraim in the midst of the cities of Manasseh.\u201d"}, {"pk": 2831025, "translation": "NET", "book": 6, "chapter": 17, "verse": 10, "text": "Ephraim\u2019s territory was to the south, and Manasseh\u2019s to the north. The sea was Manasseh\u2019s western border and their territory touched Asher on the north and Issachar on the east.", "comment": "tn Heb \u201cthey\u201d; the referent (their territory) has been specified in the translation for clarity.
tn Heb \u201chis\u201d; the referent (Manasseh) has been specified in the translation for clarity."}, {"pk": 2831026, "translation": "NET", "book": 6, "chapter": 17, "verse": 11, "text": "Within Issachar\u2019s and Asher\u2019s territory Manasseh was assigned Beth Shean, Ibleam, the residents of Dor, En Dor, the residents of Taanach, the residents of Megiddo, the three of Napheth, and the towns surrounding all these cities.", "comment": "map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.
tn Or \u201cthe third [is] Napheth\u201d; or \u201cNapheth-dor.\u201d The meaning of the Hebrew phrase is uncertain.
tn Heb \u201cBeth Shean and its surrounding towns, Ibleam and its surrounding towns, the residents of Dor and its surrounding towns, the residents of En Dor and its surrounding towns, the residents of Taanach and its surrounding towns, the residents of Megiddo and its surrounding towns, three of Nepheth.\u201d"}, {"pk": 2831027, "translation": "NET", "book": 6, "chapter": 17, "verse": 12, "text": "But the men of Manasseh were unable to conquer these cities; the Canaanites managed to remain in those areas.", "comment": "tn Heb \u201csons\u201d; \u201cmen\u201d has been used in the translation because the context involves the conquest of cities; therefore, warriors (hence males) would be in view here.
tn Or \u201cwere determined.\u201d"}, {"pk": 2831028, "translation": "NET", "book": 6, "chapter": 17, "verse": 13, "text": "Whenever the Israelites were strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.", "comment": "sn On the Israelites\u2019 failure to conquer the Canaanites completely, see Judg 1:27\u201328."}, {"pk": 2831029, "translation": "NET", "book": 6, "chapter": 17, "verse": 14, "text": "The descendants of Joseph said to Joshua, \u201cWhy have you assigned us only one tribal allotment? After all, we have many people, for until now the LORD has enabled us to increase in number.\u201d", "comment": "tn Heb \u201cWhy have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the Lord has blessed me?\u201d The construction \u05e2\u05b7\u05d3 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8\u05be\u05e2\u05b7\u05d3\u05be\u05db\u05bc\u05b9\u05d4 (\u2019ad-\u2019asher-\u2019ad-koh, \u201cuntil [the time] which, until now\u201d) is extremely awkward. An emendation of the first \u05e2\u05b7\u05d3 (\u2019ad) to \u05e2\u05b7\u05dc (\u2019al) yields a more likely reading: \u201cfor until now\u201d (see HALOT 2:787)."}, {"pk": 2831030, "translation": "NET", "book": 6, "chapter": 17, "verse": 15, "text": "Joshua replied to them, \u201cSince you have so many people, go up into the forest and clear out a place to live in the land of the Perizzites and Rephaites, for the hill country of Ephraim is too small for you.\u201d", "comment": "tn Heb \u201cIf you are a great people.\u201d"}, {"pk": 2831031, "translation": "NET", "book": 6, "chapter": 17, "verse": 16, "text": "The descendants of Joseph said, \u201cThe whole hill country is inadequate for us, and the Canaanites living down in the valley in Beth Shean and its surrounding towns and in the Valley of Jezreel have chariots with iron-rimmed wheels.\u201d", "comment": "tn The Hebrew text has simply \u201cthe hill country,\u201d which must here include the hill country of Ephraim and the forest regions mentioned in v. 15.
tn Heb \u201cand there are iron chariots among all the Canaanites who live in the land of the valley, to those who are in Beth Shean and its daughters and to those who are in the Valley of Jezreel.\u201d Regarding the translation \u201cchariots with iron-rimmed wheels\u201d see Y. Yadin, The Art of Warfare in Biblical Lands, 255 and R. Drews, \u201cThe \u2018Chariots of Iron\u2019 of Joshua and Judges,\u201d JSOT 45 (1989): 15-23."}, {"pk": 2831032, "translation": "NET", "book": 6, "chapter": 17, "verse": 17, "text": "Joshua said to the family of Joseph \u2014 to both Ephraim and Manasseh: \u201cYou have many people and great military strength. You will not have just one tribal allotment.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2831033, "translation": "NET", "book": 6, "chapter": 17, "verse": 18, "text": "The whole hill country will be yours; though it is a forest, you can clear it and it will be entirely yours. You can conquer the Canaanites, though they have chariots with iron-rimmed wheels and are strong.\u201d", "comment": "tn Heb \u201cand its limits will be yours.\u201d
tn The Hebrew text has simply \u201cthe hill country,\u201d which must here include the hill country of Ephraim and the forest regions mentioned in v. 15."}, {"pk": 2831034, "translation": "NET", "book": 6, "chapter": 18, "verse": 1, "text": "The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. Though they had subdued the land,", "comment": "tn Heb \u201cthe tent of assembly.\u201dsn On the tent of meeting see Exod 33:7\u201311.
tn Heb \u201cand the land was subdued before them.\u201d"}, {"pk": 2831035, "translation": "NET", "book": 6, "chapter": 18, "verse": 2, "text": "seven Israelite tribes had not been assigned their allotted land.", "comment": "tn Heb \u201cthere were left among the sons of Israel who had not divided up their inheritance seven tribes.\u201d"}, {"pk": 2831036, "translation": "NET", "book": 6, "chapter": 18, "verse": 3, "text": "So Joshua said to the Israelites: \u201cHow long do you intend to put off occupying the land the LORD God of your ancestors has given you?", "comment": "tn Heb \u201cHow long are you putting off entering and possessing.\u201d
tn Or \u201cfathers.\u201d"}, {"pk": 2831037, "translation": "NET", "book": 6, "chapter": 18, "verse": 4, "text": "Pick three men from each tribe. I will send them out to walk through the land and make a map of it for me.", "comment": "tn Heb \u201cI will send them so they may arise and walk about in the land and describe it in writing according to their inheritance and come to me.\u201d"}, {"pk": 2831038, "translation": "NET", "book": 6, "chapter": 18, "verse": 5, "text": "Divide it into seven regions. Judah will stay in its territory in the south, and the family of Joseph in its territory in the north.", "comment": "tn Heb \u201cportions.\u201d
tn Heb \u201cstand.\u201d
tn Heb \u201cthe house.\u201d"}, {"pk": 2831039, "translation": "NET", "book": 6, "chapter": 18, "verse": 6, "text": "But as for you, map out the land into seven regions and bring it to me. I will draw lots for you here before the LORD our God."}, {"pk": 2831040, "translation": "NET", "book": 6, "chapter": 18, "verse": 7, "text": "But the Levites will not have an allotted portion among you, for their inheritance is to serve the LORD. Gad, Reuben, and the half-tribe of Manasseh have already received their allotted land east of the Jordan which Moses the LORD\u2019s servant assigned them.\u201d", "comment": "tn Or \u201cinheritance.\u201d
tn Or \u201cthe priesthood of the Lord.\u201d"}, {"pk": 2831041, "translation": "NET", "book": 6, "chapter": 18, "verse": 8, "text": "When the men started out, Joshua told those going to map out the land, \u201cGo, walk through the land, map it out, and return to me. Then I will draw lots for you before the LORD here in Shiloh.\u201d"}, {"pk": 2831042, "translation": "NET", "book": 6, "chapter": 18, "verse": 9, "text": "The men journeyed through the land and mapped it and its cities out into seven regions on a scroll. Then they came to Joshua at the camp in Shiloh.", "comment": "tn Heb \u201cwent and passed through.\u201d"}, {"pk": 2831043, "translation": "NET", "book": 6, "chapter": 18, "verse": 10, "text": "Joshua drew lots for them in Shiloh before the LORD and divided the land among the Israelites according to their allotted portions."}, {"pk": 2831044, "translation": "NET", "book": 6, "chapter": 18, "verse": 11, "text": "The first lot belonged to the tribe of Benjamin by its clans. Their allotted territory was between Judah and Joseph.", "comment": "tn Heb \u201cand the lot came up for the tribe of the sons of Benjamin.\u201d
tn Heb \u201cand the territory of their allotment went out between the sons of Judah and the sons of Joseph.\u201d"}, {"pk": 2831045, "translation": "NET", "book": 6, "chapter": 18, "verse": 12, "text": "Their northern border started at the Jordan, went up to the slope of Jericho on the north, ascended westward to the hill country, and extended to the desert of Beth Aven.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2831046, "translation": "NET", "book": 6, "chapter": 18, "verse": 13, "text": "It then crossed from there to Luz, to the slope of Luz to the south (that is, Bethel), and descended to Ataroth Addar located on the hill that is south of lower Beth Horon.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2831047, "translation": "NET", "book": 6, "chapter": 18, "verse": 14, "text": "It then turned on the west side southward from the hill near Beth Horon on the south and extended to Kiriath Baal (that is, Kiriath Jearim), a city belonging to the tribe of Judah. This is the western border.", "comment": "tn Heb \u201csons,\u201d here referring to the tribe.
tn Or \u201cside.\u201d"}, {"pk": 2831048, "translation": "NET", "book": 6, "chapter": 18, "verse": 15, "text": "The southern side started on the edge of Kiriath Jearim and extended westward to the spring of the waters of Nephtoah."}, {"pk": 2831049, "translation": "NET", "book": 6, "chapter": 18, "verse": 16, "text": "The border then descended to the edge of the hill country near the Valley of Ben Hinnom located in the Valley of the Rephaites to the north. It descended through the Valley of Hinnom to the slope of the Jebusites to the south and then down to En Rogel."}, {"pk": 2831050, "translation": "NET", "book": 6, "chapter": 18, "verse": 17, "text": "It went northward, extending to En Shemesh and Geliloth opposite the Pass of Adummim, and descended to the Stone of Bohan son of Reuben.", "comment": "tn Or \u201cascent.\u201d"}, {"pk": 2831051, "translation": "NET", "book": 6, "chapter": 18, "verse": 18, "text": "It crossed to the slope in front of the Arabah to the north and descended into the Arabah."}, {"pk": 2831052, "translation": "NET", "book": 6, "chapter": 18, "verse": 19, "text": "It then crossed to the slope of Beth Hoglah to the north and ended at the northern tip of the Salt Sea at the mouth of the Jordan River. This was the southern border.", "comment": "tn Heb \u201cto the tongue of the Salt Sea to the north, to the end of the Jordan to the south.\u201d The word \u201cRiver\u201d is not in the Hebrew text, but is supplied in the translation for clarity (also in the following verse).
sn The Salt Sea is another name for the Dead Sea."}, {"pk": 2831053, "translation": "NET", "book": 6, "chapter": 18, "verse": 20, "text": "The Jordan River borders it on the east. These were the borders of the land assigned to the tribe of Benjamin by its clans.", "comment": "tn Heb \u201cThis was the inheritance of the sons of Benjamin by its borders round about, by their clans.\u201d"}, {"pk": 2831054, "translation": "NET", "book": 6, "chapter": 18, "verse": 21, "text": "These cities belonged to the tribe of Benjamin by its clans: Jericho, Beth Hoglah, Emek Keziz,", "comment": "tn Heb \u201cthe sons,\u201d here referring to the tribe.
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2831055, "translation": "NET", "book": 6, "chapter": 18, "verse": 22, "text": "Beth Arabah, Zemaraim, Bethel,", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2831056, "translation": "NET", "book": 6, "chapter": 18, "verse": 23, "text": "Avvim, Parah, Ophrah,"}, {"pk": 2831057, "translation": "NET", "book": 6, "chapter": 18, "verse": 24, "text": "Kephar Ammoni, Ophni, and Geba \u2014 a total of twelve cities and their towns."}, {"pk": 2831058, "translation": "NET", "book": 6, "chapter": 18, "verse": 25, "text": "Gibeon, Ramah, Beeroth,"}, {"pk": 2831059, "translation": "NET", "book": 6, "chapter": 18, "verse": 26, "text": "Mizpah, Kephirah, Mozah,"}, {"pk": 2831060, "translation": "NET", "book": 6, "chapter": 18, "verse": 27, "text": "Rekem, Irpeel, Taralah,"}, {"pk": 2831061, "translation": "NET", "book": 6, "chapter": 18, "verse": 28, "text": "Zelah, Haeleph, the Jebusite city (that is, Jerusalem), Gibeah, and Kiriath \u2014 a total of fourteen cities and their towns. This was the land assigned to the tribe of Benjamin by its clans.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The word \u201ccity\u201d is supplied in the translation for clarification.
tn The structure of this list presents problems. In v. 28 no conjunction appears before \u201cHaeleph\u201d or \u201cKiriath\u201d in the Hebrew text. This suggests they should be compounded with the preceding names, yielding \u201cZelah Haeleph\u201d and \u201cGibeah Kiriath\u201d respectively. This results in a list of only twelve cities, however, while the summary statement (v. 28) gives the number fourteen. One should note, however, that the city lists in chap. 15 do not consistently use the conjunction before the name of each city. See also Josh 19:7, where no conjunction appears before \u201cRimmon,\u201d but the summary assumes that Ain and Rimmon are distinct.
tn Heb \u201cThis is the inheritance of the sons of Benjamin.\u201d"}, {"pk": 2831062, "translation": "NET", "book": 6, "chapter": 19, "verse": 1, "text": "The second lot belonged to the tribe of Simeon by its clans.", "comment": "tn Heb \u201cand the second lot came out for Simeon, for the tribe of the sons of Simeon by their clans.\u201d"}, {"pk": 2831063, "translation": "NET", "book": 6, "chapter": 19, "verse": 2, "text": "Their assigned land included Beer Sheba, Moladah,", "comment": "tn Heb \u201cand they had in their inheritance.\u201d
tc The MT has \u201cand Sheba\u201d listed after \u201cBeer Sheba.\u201d The LXX suggests \u201cShema.\u201d The Hebrew text appears to be corrupt, since the form \u201cSheba\u201d duplicates the latter part of the preceding name. If Sheba (or Shema) is retained, the list numbers fourteen, one more than the number given in the concluding summary (v. 6)."}, {"pk": 2831064, "translation": "NET", "book": 6, "chapter": 19, "verse": 3, "text": "Hazar Shual, Balah, Ezem,"}, {"pk": 2831065, "translation": "NET", "book": 6, "chapter": 19, "verse": 4, "text": "Eltolad, Bethul, Hormah,"}, {"pk": 2831066, "translation": "NET", "book": 6, "chapter": 19, "verse": 5, "text": "Ziklag, Beth Marcaboth, Hazar Susah,"}, {"pk": 2831067, "translation": "NET", "book": 6, "chapter": 19, "verse": 6, "text": "Beth Lebaoth, and Sharuhen \u2014 a total of thirteen cities and their towns,"}, {"pk": 2831068, "translation": "NET", "book": 6, "chapter": 19, "verse": 7, "text": "Ain, Rimmon, Ether, and Ashan \u2014 a total of four cities and their towns,"}, {"pk": 2831069, "translation": "NET", "book": 6, "chapter": 19, "verse": 8, "text": "as well as all the towns around these cities as far as Baalath Beer (Ramah of the Negev). This was the land assigned to the tribe of Simeon by its clans.", "comment": "tn Heb \u201cthis was the inheritance of the tribe of the sons of Simeon.\u201d"}, {"pk": 2831070, "translation": "NET", "book": 6, "chapter": 19, "verse": 9, "text": "Simeon\u2019s assigned land was taken from Judah\u2019s allotted portion, for Judah\u2019s territory was too large for them; so Simeon was assigned land within Judah.", "comment": "tn Heb \u201cfrom the portion of the sons of Judah was the inheritance of the sons of Simeon for the portion of the sons of Judah was too large for them, and the sons of Simeon received an inheritance in the midst of their inheritance.\u201d"}, {"pk": 2831071, "translation": "NET", "book": 6, "chapter": 19, "verse": 10, "text": "The third lot belonged to the tribe of Zebulun by its clans. The border of their territory extended to Sarid.", "comment": "tn Or \u201cinheritance.\u201d
tn Heb \u201cand the third lot came up for the sons of Zebulun.\u201d"}, {"pk": 2831072, "translation": "NET", "book": 6, "chapter": 19, "verse": 11, "text": "Their border went up westward to Maralah and touched Dabbesheth and the valley near Jokneam.", "comment": "tn Heb \u201cin front of\u201d; perhaps \u201ceast of.\u201d"}, {"pk": 2831073, "translation": "NET", "book": 6, "chapter": 19, "verse": 12, "text": "From Sarid it turned eastward to the territory of Kisloth Tabor, extended to Daberath, and went up to Japhia.", "comment": "tn Heb \u201ceastward toward the rising of the sun.\u201d"}, {"pk": 2831074, "translation": "NET", "book": 6, "chapter": 19, "verse": 13, "text": "From there it crossed eastward to Gath Hepher and Eth Kazin and extended to Rimmon, turning toward Neah."}, {"pk": 2831075, "translation": "NET", "book": 6, "chapter": 19, "verse": 14, "text": "It then turned on the north to Hannathon and ended at the Valley of Iphtah El."}, {"pk": 2831076, "translation": "NET", "book": 6, "chapter": 19, "verse": 15, "text": "Their territory included Kattah, Nahalal, Shimron, Idalah, and Bethlehem; in all they had twelve cities and their towns.", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201cKattah, Nahalal, Shimron, Idalah, and Bethlehem, twelve cities and their towns.\u201d The words \u201ctheir territory included\u201d and \u201cin all they had\u201d are supplied in the translation for clarification."}, {"pk": 2831077, "translation": "NET", "book": 6, "chapter": 19, "verse": 16, "text": "This was the land assigned to the tribe of Zebulun by its clans, including these cities and their towns.", "comment": "tn Heb \u201cthis is the inheritance of the sons of Zebulun.\u201d"}, {"pk": 2831078, "translation": "NET", "book": 6, "chapter": 19, "verse": 17, "text": "The fourth lot belonged to the tribe of Issachar by its clans.", "comment": "tn Heb \u201cthe fourth lot came out for the sons of Issachar.\u201d"}, {"pk": 2831079, "translation": "NET", "book": 6, "chapter": 19, "verse": 18, "text": "Their assigned land included Jezreel, Kesulloth, Shunem,", "comment": "tn Or \u201ctheir inheritance.\u201d"}, {"pk": 2831080, "translation": "NET", "book": 6, "chapter": 19, "verse": 19, "text": "Hapharaim, Shion, Anaharath,"}, {"pk": 2831081, "translation": "NET", "book": 6, "chapter": 19, "verse": 20, "text": "Rabbith, Kishion, Ebez,"}, {"pk": 2831082, "translation": "NET", "book": 6, "chapter": 19, "verse": 21, "text": "Remeth, En Gannim, En Haddah and Beth Pazzez."}, {"pk": 2831083, "translation": "NET", "book": 6, "chapter": 19, "verse": 22, "text": "Their border touched Tabor, Shahazumah, and Beth Shemesh, and ended at the Jordan. They had sixteen cities and their towns."}, {"pk": 2831084, "translation": "NET", "book": 6, "chapter": 19, "verse": 23, "text": "This was the land assigned to the tribe of Issachar by its clans, including the cities and their towns.", "comment": "tn Heb \u201cthis was the inheritance of the tribe of the sons of Issachar.\u201d"}, {"pk": 2831085, "translation": "NET", "book": 6, "chapter": 19, "verse": 24, "text": "The fifth lot belonged to the tribe of Asher by its clans.", "comment": "tn Heb \u201cand the fifth lot came out for the tribe of the sons of Asher.\u201d"}, {"pk": 2831086, "translation": "NET", "book": 6, "chapter": 19, "verse": 25, "text": "Their territory included Helkath, Hali, Beten, Acshaph,"}, {"pk": 2831087, "translation": "NET", "book": 6, "chapter": 19, "verse": 26, "text": "Alammelech, Amad, and Mishal. Their border touched Carmel to the west and Shihor Libnath."}, {"pk": 2831088, "translation": "NET", "book": 6, "chapter": 19, "verse": 27, "text": "It turned eastward toward Beth Dagon, touched Zebulun and the Valley of Iphtah El to the north, as well as the Valley of Emek and Neiel, and extended to Cabul on the north", "comment": "tn Heb \u201cleft.\u201d"}, {"pk": 2831089, "translation": "NET", "book": 6, "chapter": 19, "verse": 28, "text": "and on to Ebron, Rehob, Hammon, and Kanah, as far as Greater Sidon.", "comment": "map For location see Map1-A1; JP3-F3; JP4-F3.
tc Some Hebrew mss read \u201cAbdon.\u201d"}, {"pk": 2831090, "translation": "NET", "book": 6, "chapter": 19, "verse": 29, "text": "It then turned toward Ramah as far as the fortified city of Tyre, turned to Hosah, and ended at the sea near Hebel, Aczib,", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2831091, "translation": "NET", "book": 6, "chapter": 19, "verse": 30, "text": "Umah, Aphek, and Rehob. In all they had twenty-two cities and their towns.", "comment": "tn The words \u201cin all they had\u201d are supplied in the translation for clarification."}, {"pk": 2831092, "translation": "NET", "book": 6, "chapter": 19, "verse": 31, "text": "This was the land assigned to the tribe of Asher by its clans, including these cities and their towns.", "comment": "tn Heb \u201cthis was the inheritance of the tribe of the sons of Asher.\u201d"}, {"pk": 2831093, "translation": "NET", "book": 6, "chapter": 19, "verse": 32, "text": "The sixth lot belonged to the tribe of Naphtali by its clans.", "comment": "tn Heb \u201cthe sixth lot came out for the sons of Naphtali, for the sons of Naphtali.\u201d"}, {"pk": 2831094, "translation": "NET", "book": 6, "chapter": 19, "verse": 33, "text": "Their border started at Heleph and the oak of Zaanannim, went to Adami Nekeb, Jabneel and on to Lakkum, and ended at the Jordan River.", "comment": "tn Heb \u201cand their border was from Heleph, from the oak of Zaanannim, and Adami Nekeb, and Jabneel to Lakkum.\u201d
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied for clarity."}, {"pk": 2831095, "translation": "NET", "book": 6, "chapter": 19, "verse": 34, "text": "It turned westward to Aznoth Tabor, extended from there to Hukok, touched Zebulun on the south, Asher on the west, and the Jordan on the east.", "comment": "tc The MT reads \u201cJudah, the Jordan\u201d; the LXX omits \u201cJudah.\u201d Perhaps there was a town named Judah, distinct from the tribe of Judah, located near the northern end of the Jordan."}, {"pk": 2831096, "translation": "NET", "book": 6, "chapter": 19, "verse": 35, "text": "The fortified cities included Ziddim, Zer, Hammath, Rakkath, Kinnereth,"}, {"pk": 2831097, "translation": "NET", "book": 6, "chapter": 19, "verse": 36, "text": "Adamah, Ramah, Hazor,", "comment": "map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2831098, "translation": "NET", "book": 6, "chapter": 19, "verse": 37, "text": "Kedesh, Edrei, En Hazor,"}, {"pk": 2831099, "translation": "NET", "book": 6, "chapter": 19, "verse": 38, "text": "Yiron, Migdal El, Horem, Beth Anath, and Beth Shemesh. In all they had nineteen cities and their towns.", "comment": "tn The words \u201cin all they had\u201d are supplied in the translation for clarification.
sn Instead of Yiron some English translations read Iron."}, {"pk": 2831100, "translation": "NET", "book": 6, "chapter": 19, "verse": 39, "text": "This was the land assigned to the tribe of Naphtali by its clans, including the cities and their towns.", "comment": "tn Heb \u201cthis was the inheritance of the tribe of the sons of Naphtali.\u201d"}, {"pk": 2831101, "translation": "NET", "book": 6, "chapter": 19, "verse": 40, "text": "The seventh lot belonged to the tribe of Dan by its clans.", "comment": "tn Heb \u201cthe seventh lot came out for the sons of Dan.\u201d"}, {"pk": 2831102, "translation": "NET", "book": 6, "chapter": 19, "verse": 41, "text": "Their assigned land included Zorah, Eshtaol, Ir Shemesh,"}, {"pk": 2831103, "translation": "NET", "book": 6, "chapter": 19, "verse": 42, "text": "Shaalabbin, Aijalon, Ithlah,"}, {"pk": 2831104, "translation": "NET", "book": 6, "chapter": 19, "verse": 43, "text": "Elon, Timnah, Ekron,"}, {"pk": 2831105, "translation": "NET", "book": 6, "chapter": 19, "verse": 44, "text": "Eltekeh, Gibbethon, Baalath,"}, {"pk": 2831106, "translation": "NET", "book": 6, "chapter": 19, "verse": 45, "text": "Jehud, Bene Berak, Gath Rimmon,"}, {"pk": 2831107, "translation": "NET", "book": 6, "chapter": 19, "verse": 46, "text": "the waters of Jarkon, and Rakkon, including the territory in front of Joppa."}, {"pk": 2831108, "translation": "NET", "book": 6, "chapter": 19, "verse": 47, "text": "(The Danites failed to conquer their territory, so they went up and fought with Leshem and captured it. They put the sword to it, took possession of it, and lived in it. They renamed it Dan after their ancestor. )", "comment": "tn Heb \u201cthe territory of the sons of Dan went out from them.\u201d
tn Heb \u201cLeshem.\u201d The pronoun (\u201cit\u201d) has replaced the name \u201cLeshem\u201d in the translation for stylistic reasons.
tn Heb \u201caccording to the name of their father.\u201d"}, {"pk": 2831109, "translation": "NET", "book": 6, "chapter": 19, "verse": 48, "text": "This was the land assigned to the tribe of Dan by its clans, including these cities and their towns.", "comment": "tn Heb \u201cthis was the inheritance of the tribe of the sons of Dan.\u201d"}, {"pk": 2831110, "translation": "NET", "book": 6, "chapter": 19, "verse": 49, "text": "When they finished dividing the land into its regions, the Israelites gave Joshua son of Nun some land.", "comment": "tn Heb \u201can inheritance in their midst.\u201d"}, {"pk": 2831111, "translation": "NET", "book": 6, "chapter": 19, "verse": 50, "text": "As the LORD had instructed, they gave him the city he requested \u2014 Timnath Serah in the Ephraimite hill country. He built up the city and lived in it."}, {"pk": 2831112, "translation": "NET", "book": 6, "chapter": 19, "verse": 51, "text": "These are the land assignments which Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders made by drawing lots in Shiloh before the LORD at the entrance of the tent of meeting. So they finished dividing up the land.", "comment": "tn Heb \u201cat the entrance of the tent of assembly.\u201dsn On the tent of meeting see Exod 33:7\u201311.
tn Heb \u201cthe leaders of the fathers of the tribes.\u201d"}, {"pk": 2831113, "translation": "NET", "book": 6, "chapter": 20, "verse": 1, "text": "The LORD instructed Joshua:"}, {"pk": 2831114, "translation": "NET", "book": 6, "chapter": 20, "verse": 2, "text": "\u201cHave the Israelites select the cities of refuge that I told you about through Moses.", "comment": "tn Heb \u201cSay to the sons of Israel, \u2018Set aside for yourselves.\u2019\u201d
tn Or \u201casylum.\u201d"}, {"pk": 2831115, "translation": "NET", "book": 6, "chapter": 20, "verse": 3, "text": "Anyone who accidentally kills someone can escape there; these cities will be a place of asylum from the avenger of blood.", "comment": "tn Heb \u201cso that the one who kills, taking life accidentally without knowledge, may flee there.\u201d"}, {"pk": 2831116, "translation": "NET", "book": 6, "chapter": 20, "verse": 4, "text": "The one who committed manslaughter should escape to one of these cities, stand at the entrance of the city gate, and present his case to the leaders of that city. They should then bring him into the city, give him a place to stay, and let him live there.", "comment": "tn Heb \u201che\u201d; the referent (the one who accidentally kills another, cf. v. 2) has been specified in the translation for clarity.
tn Heb \u201cand they should gather him into the city to themselves, give to him a place, and he will live with them.\u201d
tn Heb \u201cand speak into the ears of the elders of that city his words.\u201d"}, {"pk": 2831117, "translation": "NET", "book": 6, "chapter": 20, "verse": 5, "text": "When the avenger of blood comes after him, they must not hand over to him the one who committed manslaughter, for he accidentally killed his fellow man without premeditation.", "comment": "tn Heb \u201cfor without knowledge he killed his neighbor, and he was not hating him prior to that.\u201d"}, {"pk": 2831118, "translation": "NET", "book": 6, "chapter": 20, "verse": 6, "text": "He must remain in that city until his case is decided by the assembly and the high priest dies. Then the one who committed manslaughter may return home to the city from which he escaped.\u201d", "comment": "tn Or \u201clive.\u201d
tn Heb \u201cuntil he stands before the assembly for judgment.\u201d
tn Heb \u201cuntil the death of the high priest who is in those days.\u201d
tn Heb \u201cmay return and enter his city and his house, the city from which he escaped.\u201d"}, {"pk": 2831119, "translation": "NET", "book": 6, "chapter": 20, "verse": 7, "text": "So they selected Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (that is, Hebron) in the hill country of Judah.", "comment": "tn Heb \u201cset apart.\u201d"}, {"pk": 2831120, "translation": "NET", "book": 6, "chapter": 20, "verse": 8, "text": "Beyond the Jordan east of Jericho they selected Bezer in the desert on the plain belonging to the tribe of Reuben, Ramoth in Gilead belonging to the tribe of Gad, and Golan in Bashan belonging to the tribe of Manasseh.", "comment": "map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Or \u201cset aside.\u201d"}, {"pk": 2831121, "translation": "NET", "book": 6, "chapter": 20, "verse": 9, "text": "These were the cities of refuge appointed for all the Israelites and for resident foreigners living among them. Anyone who accidentally killed someone could escape there and not be executed by the avenger of blood, at least until his case was reviewed by the assembly.", "comment": "tn The Hebrew text reads simply \u201cthe cities.\u201d The words \u201cfor refuge\u201d are supplied for clarification.
tn Heb \u201cuntil he stands before the assembly.\u201d The words \u201cat least\u201d are supplied for clarification.
tn Heb \u201cand not die by the hand of.\u201d"}, {"pk": 2831122, "translation": "NET", "book": 6, "chapter": 21, "verse": 1, "text": "The tribal leaders of the Levites went before Eleazar the priest and Joshua son of Nun and the Israelite tribal leaders"}, {"pk": 2831123, "translation": "NET", "book": 6, "chapter": 21, "verse": 2, "text": "in Shiloh in the land of Canaan and said, \u201cThe LORD told Moses to assign us cities in which to live along with the grazing areas for our cattle.\u201d"}, {"pk": 2831124, "translation": "NET", "book": 6, "chapter": 21, "verse": 3, "text": "So the Israelites assigned these cities and their grazing areas to the Levites from their own holdings, as the LORD had instructed."}, {"pk": 2831125, "translation": "NET", "book": 6, "chapter": 21, "verse": 4, "text": "The first lot belonged to the Kohathite clans. The Levites who were descendants of Aaron the priest were allotted thirteen cities from the tribes of Judah, Simeon, and Benjamin.", "comment": "tn Heb \u201ccame out for.\u201d"}, {"pk": 2831126, "translation": "NET", "book": 6, "chapter": 21, "verse": 5, "text": "The rest of Kohath\u2019s descendants were allotted ten cities from the clans of the tribe of Ephraim, and from the tribe of Dan and the half-tribe of Manasseh."}, {"pk": 2831127, "translation": "NET", "book": 6, "chapter": 21, "verse": 6, "text": "Gershon\u2019s descendants were allotted thirteen cities from the clans of the tribe of Issachar, and from the tribes of Asher and Naphtali and the half-tribe of Manasseh in Bashan."}, {"pk": 2831128, "translation": "NET", "book": 6, "chapter": 21, "verse": 7, "text": "Merari\u2019s descendants by their clans were allotted twelve cities from the tribes of Reuben, Gad, and Zebulun."}, {"pk": 2831129, "translation": "NET", "book": 6, "chapter": 21, "verse": 8, "text": "So the Israelites assigned to the Levites by lot these cities and their grazing areas, as the LORD had instructed Moses."}, {"pk": 2831130, "translation": "NET", "book": 6, "chapter": 21, "verse": 9, "text": "They assigned from the tribes of Judah and Simeon the cities listed below."}, {"pk": 2831131, "translation": "NET", "book": 6, "chapter": 21, "verse": 10, "text": "They were assigned to the Kohathite clans of the Levites who were descendants of Aaron, for the first lot belonged to them.", "comment": "tn Heb \u201cand it belonged to the sons of Aaron, from the Kohathite clans, from the sons of Levi.\u201d"}, {"pk": 2831132, "translation": "NET", "book": 6, "chapter": 21, "verse": 11, "text": "They assigned them Kiriath Arba (Arba was the father of Anak), that is, Hebron, in the hill country of Judah, along with its surrounding grazing areas."}, {"pk": 2831133, "translation": "NET", "book": 6, "chapter": 21, "verse": 12, "text": "(Now the city\u2019s fields and surrounding towns they had assigned to Caleb son of Jephunneh as his property.)"}, {"pk": 2831134, "translation": "NET", "book": 6, "chapter": 21, "verse": 13, "text": "So to the descendants of Aaron the priest they assigned Hebron (a city of refuge for one who committed manslaughter), Libnah,"}, {"pk": 2831135, "translation": "NET", "book": 6, "chapter": 21, "verse": 14, "text": "Jattir, Eshtemoa,"}, {"pk": 2831136, "translation": "NET", "book": 6, "chapter": 21, "verse": 15, "text": "Holon, Debir,"}, {"pk": 2831137, "translation": "NET", "book": 6, "chapter": 21, "verse": 16, "text": "Ain, Juttah, and Beth Shemesh, along with the grazing areas of each \u2014 a total of nine cities taken from these two tribes."}, {"pk": 2831138, "translation": "NET", "book": 6, "chapter": 21, "verse": 17, "text": "From the tribe of Benjamin they assigned Gibeon, Geba,", "comment": "tn The words \u201cthey assigned\u201d are supplied for clarification (also in vv. 23, 25)."}, {"pk": 2831139, "translation": "NET", "book": 6, "chapter": 21, "verse": 18, "text": "Anathoth, and Almon, along with the grazing areas of each \u2014 a total of four cities."}, {"pk": 2831140, "translation": "NET", "book": 6, "chapter": 21, "verse": 19, "text": "The priests descended from Aaron received thirteen cities and their grazing areas."}, {"pk": 2831141, "translation": "NET", "book": 6, "chapter": 21, "verse": 20, "text": "The rest of the Kohathite clans of the Levites were allotted cities from the tribe of Ephraim."}, {"pk": 2831142, "translation": "NET", "book": 6, "chapter": 21, "verse": 21, "text": "They assigned them Shechem (a city of refuge for one who committed manslaughter) in the hill country of Ephraim, Gezer,"}, {"pk": 2831143, "translation": "NET", "book": 6, "chapter": 21, "verse": 22, "text": "Kibzaim, and Beth Horon, along with the grazing areas of each \u2014 a total of four cities."}, {"pk": 2831144, "translation": "NET", "book": 6, "chapter": 21, "verse": 23, "text": "From the tribe of Dan they assigned Eltekeh, Gibbethon,"}, {"pk": 2831145, "translation": "NET", "book": 6, "chapter": 21, "verse": 24, "text": "Aijalon, and Gath Rimmon, along with the grazing areas of each \u2014 a total of four cities."}, {"pk": 2831146, "translation": "NET", "book": 6, "chapter": 21, "verse": 25, "text": "From the half-tribe of Manasseh they assigned Taanach and Gath Rimmon, along with the grazing areas of each \u2014 a total of two cities.", "comment": "tn The name \u201cGath Rimmon\u201d is problematic here, for it appears in the preceding list of Danite cities. The LXX reads \u201cIebatha\u201d; 1 Chr 6:55 HT (6:70 ET) reads \u201cBileam.\u201d Most modern translations retain the name \u201cGath Rimmon,\u201d however."}, {"pk": 2831147, "translation": "NET", "book": 6, "chapter": 21, "verse": 26, "text": "The rest of the Kohathite clans received ten cities and their grazing areas."}, {"pk": 2831148, "translation": "NET", "book": 6, "chapter": 21, "verse": 27, "text": "They assigned to the Gershonite clans of the Levites the following cities: from the half-tribe of Manasseh: Golan in Bashan (a city of refuge for one who committed manslaughter) and Beeshtarah, along with the grazing areas of each \u2014 a total of two cities;", "comment": "tn The words \u201cthey assigned\u201d and \u201cthe following cities\u201d are supplied for clarification (also in v. 34)."}, {"pk": 2831149, "translation": "NET", "book": 6, "chapter": 21, "verse": 28, "text": "from the tribe of Issachar: Kishon, Daberath,"}, {"pk": 2831150, "translation": "NET", "book": 6, "chapter": 21, "verse": 29, "text": "Jarmuth, and En Gannim, along with the grazing areas of each \u2014 a total of four cities;"}, {"pk": 2831151, "translation": "NET", "book": 6, "chapter": 21, "verse": 30, "text": "from the tribe of Asher: Mishal, Abdon,"}, {"pk": 2831152, "translation": "NET", "book": 6, "chapter": 21, "verse": 31, "text": "Helkath, and Rehob, along with the grazing areas of each \u2014 a total of four cities;"}, {"pk": 2831153, "translation": "NET", "book": 6, "chapter": 21, "verse": 32, "text": "from the tribe of Naphtali: Kedesh in Galilee (a city of refuge for one who committed manslaughter), Hammoth Dor, and Kartan, along with the grazing areas of each \u2014 a total of three cities."}, {"pk": 2831154, "translation": "NET", "book": 6, "chapter": 21, "verse": 33, "text": "The Gershonite clans received thirteen cities and their grazing areas."}, {"pk": 2831155, "translation": "NET", "book": 6, "chapter": 21, "verse": 34, "text": "They assigned to the Merarite clans (the remaining Levites) the following cities: from the tribe of Zebulun: Jokneam, Kartah,"}, {"pk": 2831156, "translation": "NET", "book": 6, "chapter": 21, "verse": 35, "text": "Dimnah, and Nahalal, along with the grazing areas of each \u2014 a total of four cities;"}, {"pk": 2831157, "translation": "NET", "book": 6, "chapter": 21, "verse": 36, "text": "from the tribe of Reuben: Bezer, Jahaz,", "comment": "tc 21:36\u201337 are accidentally omitted from a number of significant Hebrew mss. They are, however, found in some Hebrew mss, the LXX and Vulgate."}, {"pk": 2831158, "translation": "NET", "book": 6, "chapter": 21, "verse": 37, "text": "Kedemoth, and Mephaath, along with the grazing areas of each \u2014 a total of four cities;"}, {"pk": 2831159, "translation": "NET", "book": 6, "chapter": 21, "verse": 38, "text": "from the tribe of Gad: Ramoth in Gilead (a city of refuge for one who committed manslaughter), Mahanaim,"}, {"pk": 2831160, "translation": "NET", "book": 6, "chapter": 21, "verse": 39, "text": "Heshbon, and Jazer, along with the grazing areas of each \u2014 a total of four cities."}, {"pk": 2831161, "translation": "NET", "book": 6, "chapter": 21, "verse": 40, "text": "The Merarite clans (the remaining Levites) were allotted twelve cities."}, {"pk": 2831162, "translation": "NET", "book": 6, "chapter": 21, "verse": 41, "text": "The Levites received within the land owned by the Israelites forty-eight cities in all and their grazing areas.", "comment": "tn Heb \u201cin the midst of the possession of the sons of Israel.\u201d"}, {"pk": 2831163, "translation": "NET", "book": 6, "chapter": 21, "verse": 42, "text": "Each of these cities had grazing areas around it; they were alike in this regard.", "comment": "tn Heb \u201cthese cities were city [by] city, and its grazing areas [were] around it; so [it was] for all these cities.\u201d"}, {"pk": 2831164, "translation": "NET", "book": 6, "chapter": 21, "verse": 43, "text": "So the LORD gave Israel all the land he had solemnly promised to their ancestors, and they conquered it and lived in it.", "comment": "tn Heb \u201cwhich he had sworn to give to their fathers.\u201d
tn Or \u201cpossessed.\u201d"}, {"pk": 2831165, "translation": "NET", "book": 6, "chapter": 21, "verse": 44, "text": "The LORD made them secure, in fulfillment of all he had solemnly promised their ancestors. None of their enemies could resist them.", "comment": "tn Heb \u201cnot a man stood from before them from all their enemies.\u201d
tn Heb \u201cgave them rest all around.\u201d
tn Heb \u201caccording to all he swore to their fathers.\u201d"}, {"pk": 2831166, "translation": "NET", "book": 6, "chapter": 21, "verse": 45, "text": "Not one of the LORD\u2019s faithful promises to the family of Israel was left unfulfilled; every one was realized.", "comment": "tn Heb \u201cthe house of Israel.\u201d Cf. NCV \u201cthe Israelites\u201d; TEV \u201cthe people of Israel\u201d; CEV, NLT \u201cIsrael.\u201d
tn Heb \u201cnot a word from all the good word which the Lord spoke to the house of Israel fell; the whole came to pass.\u201d"}, {"pk": 2831167, "translation": "NET", "book": 6, "chapter": 22, "verse": 1, "text": "Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh"}, {"pk": 2831168, "translation": "NET", "book": 6, "chapter": 22, "verse": 2, "text": "and told them: \u201cYou have carried out all the instructions of Moses the LORD\u2019s servant, and you have obeyed all I have told you.", "comment": "tn Heb \u201cYou have kept all which Moses, the Lord\u2019s servant, commanded you, and you have listened to my voice, to all which I commanded you.\u201d"}, {"pk": 2831169, "translation": "NET", "book": 6, "chapter": 22, "verse": 3, "text": "You have not abandoned your fellow Israelites this entire time, right up to this very day. You have completed the task given you by the LORD your God.", "comment": "tn Heb \u201cyour brothers\u201d (also in vv. 4, 7), but this does not refer to siblings or necessarily even to relatives. It refers to the Israelites of the remaining tribes.
tn Heb \u201cyou have kept the charge of the command of the Lord your God.\u201d
tn Heb \u201cthese many days.\u201d"}, {"pk": 2831170, "translation": "NET", "book": 6, "chapter": 22, "verse": 4, "text": "Now the LORD your God has made your fellow Israelites secure, just as he promised them. So now you may turn around and go to your homes in your own land which Moses the LORD\u2019s servant assigned to you east of the Jordan.", "comment": "tn Heb \u201chas given rest to your brothers.\u201d
tn Heb \u201cthe land of your possession.\u201d
tn Heb \u201ctents.\u201d"}, {"pk": 2831171, "translation": "NET", "book": 6, "chapter": 22, "verse": 5, "text": "But carefully obey the commands and instructions Moses the LORD\u2019s servant gave you. Love the LORD your God, follow all his instructions, obey his commands, be loyal to him, and serve him with all your heart and being!\u201d", "comment": "tn Heb \u201cwalk in all his paths.\u201d
tn Or \u201ckeep.\u201d
tn Heb \u201chug him.\u201d
tn Or \u201csoul.\u201d
tn Heb \u201cBut be very careful to do the commandment and the law which Moses, the Lord\u2019s servant, commanded you, to love.\u201d"}, {"pk": 2831172, "translation": "NET", "book": 6, "chapter": 22, "verse": 6, "text": "Joshua rewarded them and sent them on their way; they returned to their homes.", "comment": "tn Heb \u201cand they went to their tents.\u201d
tn Heb \u201cblessed.\u201d However, see v. 8, where rewards are given."}, {"pk": 2831173, "translation": "NET", "book": 6, "chapter": 22, "verse": 7, "text": "(Now to one half-tribe of Manasseh, Moses had assigned land in Bashan; and to the other half Joshua had assigned land on the west side of the Jordan with their fellow Israelites.) When Joshua sent them home, he rewarded them,", "comment": "tn Heb \u201cblessed.\u201d
tn Heb \u201cto their tents.\u201d"}, {"pk": 2831174, "translation": "NET", "book": 6, "chapter": 22, "verse": 8, "text": "saying, \u201cTake home great wealth, a lot of cattle, silver, gold, bronze, iron, and a lot of clothing. Divide up the goods captured from your enemies with your brothers.\u201d", "comment": "tn Heb \u201cvery much clothing.\u201d
tn Heb \u201creturn to your tents with.\u201d
tn Heb \u201cvery many cattle.\u201d"}, {"pk": 2831175, "translation": "NET", "book": 6, "chapter": 22, "verse": 9, "text": "So the Reubenites, Gadites, and half-tribe of Manasseh left the Israelites in Shiloh in the land of Canaan and headed home to their own land in Gilead, which they acquired by the LORD\u2019s command through Moses.", "comment": "tn Heb \u201creturned and went from the sons of Israel, from Shiloh which is in the land of Canaan, to go to the land of Gilead, to the land of their possession.\u201d"}, {"pk": 2831176, "translation": "NET", "book": 6, "chapter": 22, "verse": 10, "text": "The Reubenites, Gadites, and half-tribe of Manasseh came to Geliloth near the Jordan in the land of Canaan and built there, near the Jordan, an impressive altar.", "comment": "tn Heb \u201cand they went to Geliloth of the Jordan which is in the land of Canaan, and the sons of Reuben, the sons of Gad, and the half-tribe of Manasseh built there an altar near the Jordan, an altar great with respect to appearance.\u201d"}, {"pk": 2831177, "translation": "NET", "book": 6, "chapter": 22, "verse": 11, "text": "The Israelites received this report: \u201cLook, the Reubenites, Gadites, and half-tribe of Manasseh have built an altar at the entrance to the land of Canaan, at Geliloth near the Jordan on the Israelite side.\u201d", "comment": "tn Heb \u201ctoward the front of.\u201d
tn Heb \u201cthe sons of Israel heard, saying.\u201d"}, {"pk": 2831178, "translation": "NET", "book": 6, "chapter": 22, "verse": 12, "text": "When the Israelites heard this, the entire Israelite community assembled at Shiloh to launch an attack against them.", "comment": "tn Heb \u201cto go up against them for battle.\u201d"}, {"pk": 2831179, "translation": "NET", "book": 6, "chapter": 22, "verse": 13, "text": "The Israelites sent Phinehas, son of Eleazar, the priest, to the land of Gilead to the Reubenites, Gadites, and the half-tribe of Manasseh."}, {"pk": 2831180, "translation": "NET", "book": 6, "chapter": 22, "verse": 14, "text": "He was accompanied by ten leaders, one from each of the Israelite tribes, each one a family leader among the Israelite clans.", "comment": "tn Heb \u201cten leaders with him, one leader, one leader for a paternal house, for all the tribes of Israel, and each a head of the house of their father, they belong to the clans of Israel.\u201d"}, {"pk": 2831181, "translation": "NET", "book": 6, "chapter": 22, "verse": 15, "text": "They went to the land of Gilead to the Reubenites, Gadites, and the half-tribe of Manasseh, and said to them:"}, {"pk": 2831182, "translation": "NET", "book": 6, "chapter": 22, "verse": 16, "text": "\u201cThe entire community of the LORD says, \u2018Why have you disobeyed the God of Israel by turning back today from following the LORD? You built an altar for yourselves and have rebelled today against the LORD.", "comment": "tn Heb \u201cWhat is this unfaithfulness with which you have been unfaithful against the God of Israel, turning today from after the Lord, when you built for yourselves an altar, rebelling today against the Lord?\u201d"}, {"pk": 2831183, "translation": "NET", "book": 6, "chapter": 22, "verse": 17, "text": "The sin we committed at Peor was bad enough. To this very day we have not purified ourselves; it even brought a plague on the community of the LORD.", "comment": "tn Heb \u201cWas the sin of Peor too insignificant for us, from which we have not made purification to this day? And there was a plague in the assembly of the Lord.\u201d"}, {"pk": 2831184, "translation": "NET", "book": 6, "chapter": 22, "verse": 18, "text": "Now today you dare to turn back from following the LORD! You are rebelling today against the LORD; tomorrow he may break out in anger against the entire community of Israel.", "comment": "tn Heb \u201cyou are turning back.\u201d
tn Or \u201che will be angry with.\u201d"}, {"pk": 2831185, "translation": "NET", "book": 6, "chapter": 22, "verse": 19, "text": "But if your own land is impure, cross over to the LORD\u2019s own land, where the LORD himself lives, and settle down among us. But don\u2019t rebel against the LORD or us by building for yourselves an altar aside from the altar of the LORD our God.", "comment": "tc Heb \u201cand us to you rebel.\u201d The reading of the MT, the accusative sign with suffix (\u05d5\u05b0\u05d0\u05b9\u05ea\u05b8\u05e0\u05d5\u05bc, v\u00ff\u2019otanu), is problematic with the verb \u201crebel\u201d (\u05de\u05b8\u05e8\u05b7\u05d3, marad). Many Hebrew mss correctly read the negative particle \u05d0\u05b7\u05dc (\u2019al) for the preposition \u05d0\u05b6\u05dc (\u2019el, \u201cto\u201d).
tn Heb \u201cthe land of your possession.\u201d
sn The western tribes here imagine a possible motive for the action of the eastern tribes. T. C. Butler explains the significance of the land\u2019s \u201cimpurity\u201d: \u201cEast Jordan is impure because it is not Yahweh\u2019s possession. Rather it is simply \u2018your possession.\u2019 That means it is land where Yahweh does not live, land which his presence has not sanctified and purified\u201d (Joshua [WBC], 247).
tn Heb \u201cthe land of the possession of the Lord.\u201d
tn Heb \u201cwhere the dwelling place of the Lord resides.\u201dsn The phrase where the Lord himself lives refers to the tabernacle.
tn Heb \u201cand take for yourselves in our midst.\u201d"}, {"pk": 2831186, "translation": "NET", "book": 6, "chapter": 22, "verse": 20, "text": "When Achan son of Zerah disobeyed the command about the city\u2019s riches, the entire Israelite community was judged, though only one man had sinned. He most certainly died for his sin!\u2019\u201d", "comment": "tn Heb \u201cIs it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?\u201d
tn The second half of the verse reads literally, \u201cand he [was] one man, he did not die for his sin.\u201d There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, \u201cand he was not the only one to die because of his sin.\u201d (2) Another option, the one reflected in the translation, is to take the words \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b6\u05d7\u05b8\u05d3 (v\u00ffhu\u2019 \u2019ish \u2019ekhad, \u201cand he [was] one man\u201d) as a concessive clause and join it with what precedes. The remaining words (\u05dc\u05b9\u05d0 \u05d2\u05b8\u05d5\u05b7\u05e2 \u05d1\u05bc\u05b7\u05e2\u05b2\u05d5\u05b9\u05e0\u05d5\u05b9, lo\u2019 gava\u2019 ba\u2019avono) must then be taken as a rhetorical question (\u201cDid he not die for his sin?\u201d). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240."}, {"pk": 2831187, "translation": "NET", "book": 6, "chapter": 22, "verse": 21, "text": "The Reubenites, Gadites, and the half-tribe of Manasseh answered the leaders of the Israelite clans:", "comment": "tn Heb \u201canswered and spoke to the heads of.\u201d"}, {"pk": 2831188, "translation": "NET", "book": 6, "chapter": 22, "verse": 22, "text": "\u201cEl, God, the LORD! El, God, the LORD! He knows the truth! Israel must also know! If we have rebelled or disobeyed the LORD, don\u2019t spare us today!", "comment": "tn Heb \u201cif in rebellion or if in unfaithfulness against the Lord.\u201d
sn Israel\u2019s God is here identified with three names: (1) \u05d0\u05b5\u05dc (\u2019el), \u201cEl\u201d (or \u201cGod\u201d); (2) \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim), \u201cElohim\u201d (or \u201cGod\u201d), and (3) \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah), \u201cYahweh\u201d (or \u201cthe Lord\u201d). The name \u05d0\u05b5\u05dc (\u2019el, \u201cEl\u201d) is often compounded with titles, for example, El Elyon, \u201cGod Most High.\u201d
tn Heb \u201che knows.\u201d
tn Heb \u201cdo not save us.\u201d The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person."}, {"pk": 2831189, "translation": "NET", "book": 6, "chapter": 22, "verse": 23, "text": "If we have built an altar for ourselves to turn back from following the LORD by making burnt sacrifices and grain offerings on it, or by offering tokens of peace on it, the LORD himself will punish us.", "comment": "tn Heb \u201cor if to offer up.\u201d
tn Or \u201cpeace offerings.\u201d
tn Heb \u201cby building.\u201d The prepositional phrase may be subordinated to what precedes, \u201cif in unfaithfulness\u2026by building.\u201d
tn Heb \u201cor if to make.\u201d
tn Heb \u201cthe Lord, he will seek.\u201d Perhaps this is a self-imprecation in an oath, \u201cmay the Lord himself punish us.\u201d"}, {"pk": 2831190, "translation": "NET", "book": 6, "chapter": 22, "verse": 24, "text": "We swear we have done this because we were worried that in the future your descendants would say to our descendants, \u2018What relationship do you have with the LORD God of Israel?", "comment": "tn Heb \u201cWhat is there to you and to the Lord God of Israel?\u201d The rhetorical question is sarcastic in tone and anticipates a response, \u201cAbsolutely none!\u201d
tn Heb \u201cSurely, from worry concerning a matter we have done this, saying.\u201d"}, {"pk": 2831191, "translation": "NET", "book": 6, "chapter": 22, "verse": 25, "text": "The LORD made the Jordan a boundary between us and you Reubenites and Gadites. You have no right to worship the LORD.\u2019 In this way your descendants might cause our descendants to stop obeying the LORD.", "comment": "tn Heb \u201cfearing.\u201d
tn Heb \u201cYou have no portion in the Lord.\u201d"}, {"pk": 2831192, "translation": "NET", "book": 6, "chapter": 22, "verse": 26, "text": "So we decided to build this altar, not for burnt offerings and sacrifices,"}, {"pk": 2831193, "translation": "NET", "book": 6, "chapter": 22, "verse": 27, "text": "but as a reminder to us and you, and to our descendants who follow us, that we will honor the LORD in his very presence with burnt offerings, sacrifices, and tokens of peace. Then in the future your descendants will not be able to say to our descendants, \u2018You have no right to worship the LORD.\u2019", "comment": "tn Heb \u201cYou have no portion in the Lord.\u201d
tn Heb \u201cto do the service of the Lord before him.\u201d
tn Heb \u201cbut it is a witness between us and you.\u201d
tn Or \u201cpeace offerings.\u201d"}, {"pk": 2831194, "translation": "NET", "book": 6, "chapter": 22, "verse": 28, "text": "We said, \u2018If in the future they say such a thing to us or to our descendants, we will reply, \u201cSee the model of the LORD\u2019s altar that our ancestors made, not for burnt offerings or sacrifices, but as a reminder to us and you.\u201d\u2019", "comment": "tn The words \u201csuch a thing\u201d are supplied in the translation for clarification.
tn Heb \u201cbut it is a witness between us and you.\u201d
tn Heb \u201cfathers.\u201d"}, {"pk": 2831195, "translation": "NET", "book": 6, "chapter": 22, "verse": 29, "text": "Far be it from us to rebel against the LORD by turning back today from following after the LORD by building an altar for burnt offerings, sacrifices, and tokens of peace aside from the altar of the LORD our God located in front of his dwelling place!\u201d", "comment": "tn Or \u201cpeace offerings.\u201d
sn The Lord\u2019s dwelling place here refers to the tabernacle."}, {"pk": 2831196, "translation": "NET", "book": 6, "chapter": 22, "verse": 30, "text": "When Phinehas the priest and the community leaders and clan leaders who accompanied him heard the defense of the Reubenites, Gadites, and the Manassehites, they were satisfied.", "comment": "tn Heb \u201cthe sons of Reuben, and the sons of Gad, and the sons of Manasseh.\u201d
tn Heb \u201cit was good in their eyes.\u201d"}, {"pk": 2831197, "translation": "NET", "book": 6, "chapter": 22, "verse": 31, "text": "Phinehas, son of Eleazar, the priest, said to the Reubenites, Gadites, and the Manassehites, \u201cToday we know that the LORD is among us, because you have not disobeyed the LORD in this. Now you have rescued the Israelites from the LORD\u2019s judgment.\u201d", "comment": "tn Heb \u201cthe hand (i.e., power) of the Lord.\u201d
tn Heb \u201cbecause you were not unfaithful with this unfaithfulness against the Lord.\u201d
tn On the use of \u05d0\u05b8\u05d6 in a logical sense, see Waltke-O\u2019Connor, Hebrew Syntax, 667.
tn Heb \u201cthe sons of Reuben, and the sons of Gad, and the sons of Manasseh.\u201d"}, {"pk": 2831198, "translation": "NET", "book": 6, "chapter": 22, "verse": 32, "text": "Phinehas, son of Eleazar, the priest, and the leaders left the Reubenites and Gadites in the land of Gilead and reported back to the Israelites in the land of Canaan.", "comment": "tn Heb \u201cand Phinehas\u2026returned from the sons of Reuben and from the sons of Gad, from the land of Gilead to the land of Canaan, to the sons of Israel. And they brought back to them a word.\u201d"}, {"pk": 2831199, "translation": "NET", "book": 6, "chapter": 22, "verse": 33, "text": "The Israelites were satisfied with their report and gave thanks to God. They said nothing more about launching an attack to destroy the land in which the Reubenites and Gadites lived.", "comment": "tn Heb \u201cand the word was good in the eyes of the sons of Israel and the sons of Israel blessed God.\u201d
tn Heb \u201cand they did not speak about going up against them for battle to destroy the land in which the sons of Reuben and the sons of Gad were living.\u201d"}, {"pk": 2831200, "translation": "NET", "book": 6, "chapter": 22, "verse": 34, "text": "The Reubenites and Gadites named the altar, \u201cSurely it is a Reminder to us that the LORD is God.\u201d", "comment": "tn Heb \u201ca witness between us.\u201d"}, {"pk": 2831201, "translation": "NET", "book": 6, "chapter": 23, "verse": 1, "text": "A long time passed after the LORD made Israel secure from all their enemies, and Joshua was very old.", "comment": "tn Heb \u201cwas old, coming into the days.\u201d This expression, referring to advancing in years, also occurs in the following verse.
tn Heb \u201cmany days.\u201d
tn Heb \u201cthe Lord had given rest to Israel from their enemies all around.\u201d"}, {"pk": 2831202, "translation": "NET", "book": 6, "chapter": 23, "verse": 2, "text": "So Joshua summoned all Israel, including the elders, rulers, judges, and leaders, and told them: \u201cI am very old."}, {"pk": 2831203, "translation": "NET", "book": 6, "chapter": 23, "verse": 3, "text": "You saw everything the LORD your God did to all these nations on your behalf, for the LORD your God fights for you.", "comment": "tn Heb \u201cfor the Lord your God, he [is] the one who fights for you.\u201d"}, {"pk": 2831204, "translation": "NET", "book": 6, "chapter": 23, "verse": 4, "text": "See, I have parceled out to your tribes these remaining nations, from the Jordan to the Mediterranean Sea in the west, including all the nations I defeated.", "comment": "tn Heb \u201cI have assigned by lots to you these remaining nations as an inheritance for your tribes.\u201d
tn Heb \u201cthe Great Sea,\u201d the typical designation for the Mediterranean Sea.
tn Heb \u201cfrom the Jordan and all the nations which I cut off and the Great Sea [at] the place where the sun sets.\u201d The relationship of the second half of the verse, which mentions nations already conquered, to the first half, which speaks of \u201cremaining nations,\u201d is difficult to understand."}, {"pk": 2831205, "translation": "NET", "book": 6, "chapter": 23, "verse": 5, "text": "The LORD your God will drive them out from before you and remove them, so you can occupy their land as the LORD your God promised you.", "comment": "tn Or \u201ctake possession of.\u201d
tn The Hebrew text reads, \u201cfrom before you.\u201d This has not been included in the translation because it is redundant in English.
tn Heb \u201csaid to.\u201d"}, {"pk": 2831206, "translation": "NET", "book": 6, "chapter": 23, "verse": 6, "text": "Be very strong! Carefully obey all that is written in the law scroll of Moses so you won\u2019t swerve from it to the right or the left,", "comment": "tn Heb \u201cBe strong so you can be careful to do.\u201d"}, {"pk": 2831207, "translation": "NET", "book": 6, "chapter": 23, "verse": 7, "text": "or associate with these nations that remain near you. You must not invoke or make solemn declarations by the names of their gods! You must not worship or bow down to them!", "comment": "tn Heb \u201cand in the name of their gods you must not invoke and you must not make solemn declarations.\u201d The words \u201cand you must not make solemn declarations\u201d are omitted in the LXX and may represent a later scribal addition to elucidate the immediately preceding command. The Hiphil of \u05e9\u05c1\u05b8\u05d1\u05b7\u05e2 (shava\u2019) without an object occurs only here and in Josh 6:26.
tn Or \u201cserve.\u201d
tn Heb \u201cwith.\u201d"}, {"pk": 2831208, "translation": "NET", "book": 6, "chapter": 23, "verse": 8, "text": "But you must be loyal to the LORD your God, as you have been to this very day.", "comment": "tn Heb \u201chug.\u201d
tn Heb \u201cdone.\u201d"}, {"pk": 2831209, "translation": "NET", "book": 6, "chapter": 23, "verse": 9, "text": "\u201cThe LORD drove out from before you great and mighty nations; no one has been able to resist you to this very day.", "comment": "tn Heb \u201cnot a man has stood before you.\u201d"}, {"pk": 2831210, "translation": "NET", "book": 6, "chapter": 23, "verse": 10, "text": "One of you makes a thousand run away, for the LORD your God fights for you as he promised you he would.", "comment": "tn Heb \u201cas he said to you.\u201d
tn Or \u201cchases a thousand.\u201d
tn Heb \u201cfor the Lord your God, he [is] the one who fights for you.\u201d"}, {"pk": 2831211, "translation": "NET", "book": 6, "chapter": 23, "verse": 11, "text": "Watch yourselves carefully! Love the LORD your God!", "comment": "tn Heb \u201cWatch carefully yourselves so as to love the Lord your God.\u201d"}, {"pk": 2831212, "translation": "NET", "book": 6, "chapter": 23, "verse": 12, "text": "But if you ever turn away and make alliances with these nations that remain near you, and intermarry with them and establish friendly relations with them,", "comment": "tn Heb \u201cand hug.\u201d
tn Heb \u201cthe remnant of the these nations, these nations that are with you.\u201d
tn Heb \u201cand go into them, and they into you.\u201d"}, {"pk": 2831213, "translation": "NET", "book": 6, "chapter": 23, "verse": 13, "text": "know for certain that the LORD our God will no longer drive out these nations from before you. They will trap and ensnare you; they will be a whip that tears your sides and thorns that blind your eyes until you disappear from this good land the LORD your God gave you.", "comment": "tn Heb \u201cthorns in your eyes.\u201d
tn Heb \u201cbe a trap and a snare to you.\u201d
tn Heb \u201cin.\u201d
tn Or \u201cperish.\u201d"}, {"pk": 2831214, "translation": "NET", "book": 6, "chapter": 23, "verse": 14, "text": "\u201cLook, today I am about to die. You know with all your heart and being that not even one of all the faithful promises the LORD your God made to you is left unfulfilled; every one was realized \u2014 not one promise is unfulfilled!", "comment": "tn Heb \u201cgo the way of all the earth.\u201d
tn Heb \u201cone word from all these words which the Lord your God spoke to you has not fallen, the whole has come to pass for you, one word from it has not fallen.\u201d
tn Or \u201csoul.\u201d"}, {"pk": 2831215, "translation": "NET", "book": 6, "chapter": 23, "verse": 15, "text": "But in the same way every faithful promise the LORD your God made to you has been realized, it is just as certain, if you disobey, that the LORD will bring on you every judgment until he destroys you from this good land which the LORD your God gave you.", "comment": "tn Heb \u201cso the Lord will bring every injurious [or \u201cevil\u201d] word [or \u201cthing\u201d] upon you.\u201d
tn Heb \u201cand it will be as every good word which the Lord your God spoke to you has come to pass.\u201d"}, {"pk": 2831216, "translation": "NET", "book": 6, "chapter": 23, "verse": 16, "text": "If you violate the covenantal laws of the LORD your God which he commanded you to keep, and follow, worship, and bow down to other gods, the LORD will be very angry with you and you will disappear quickly from the good land which he gave to you.\u201d", "comment": "tn Heb \u201cand you walk and serve other gods and bow down to them.\u201d
tn Heb \u201cwhen you violate the covenant of the Lord your God which he commanded you.\u201d
tn Or \u201cperish.\u201d"}, {"pk": 2831217, "translation": "NET", "book": 6, "chapter": 24, "verse": 1, "text": "Joshua assembled all the Israelite tribes at Shechem. He summoned Israel\u2019s elders, rulers, judges, and leaders, and they appeared before God."}, {"pk": 2831218, "translation": "NET", "book": 6, "chapter": 24, "verse": 2, "text": "Joshua told all the people, \u201cHere is what the LORD God of Israel says: \u2018In the distant past your ancestors lived beyond the Euphrates River, including Terah the father of Abraham and Nahor. They worshiped other gods,", "comment": "tn Heb \u201cyour fathers.\u201d
tn Heb \u201cthe river,\u201d referring to the Euphrates. This has been specified in the translation for clarity.
tn Or \u201cserved.\u201d"}, {"pk": 2831219, "translation": "NET", "book": 6, "chapter": 24, "verse": 3, "text": "but I took your father Abraham from beyond the Euphrates and brought him into the entire land of Canaan. I made his descendants numerous; I gave him Isaac,", "comment": "tn Or \u201cthrough.\u201d
tn Heb \u201cthe river,\u201d referring to the Euphrates. This has been specified in the translation for clarity."}, {"pk": 2831220, "translation": "NET", "book": 6, "chapter": 24, "verse": 4, "text": "and to Isaac I gave Jacob and Esau. To Esau I assigned Mount Seir, while Jacob and his sons went down to Egypt.", "comment": "tn Heb \u201cI gave to Esau Mount Seir to possess it.\u201d"}, {"pk": 2831221, "translation": "NET", "book": 6, "chapter": 24, "verse": 5, "text": "I sent Moses and Aaron, and I struck Egypt down when I intervened in their land. Then I brought you out.", "comment": "tn Heb \u201cby that which I did in its midst.\u201d"}, {"pk": 2831222, "translation": "NET", "book": 6, "chapter": 24, "verse": 6, "text": "When I brought your fathers out of Egypt, you arrived at the sea. The Egyptians chased your fathers with chariots and horsemen to the Red Sea."}, {"pk": 2831223, "translation": "NET", "book": 6, "chapter": 24, "verse": 7, "text": "Your fathers cried out for help to the LORD; he made the area between you and the Egyptians dark, and then drowned them in the sea. You witnessed with your very own eyes what I did in Egypt. You lived in the wilderness for a long time.", "comment": "tn Or \u201cput darkness between you and the Egyptians.\u201d
tn Heb \u201cthey\u201d; the referent (the fathers) has been specified in the translation for clarity (see the previous verse).
tn Heb \u201cyour eyes saw.\u201d
tn Heb \u201cmany days.\u201d
tn Heb \u201cand he brought over them the sea and covered them.\u201d"}, {"pk": 2831224, "translation": "NET", "book": 6, "chapter": 24, "verse": 8, "text": "Then I brought you to the land of the Amorites who lived east of the Jordan. They fought with you, but I handed them over to you; you conquered their land and I destroyed them from before you.", "comment": "tn Or \u201ctook possession of.\u201d"}, {"pk": 2831225, "translation": "NET", "book": 6, "chapter": 24, "verse": 9, "text": "Balak son of Zippor, king of Moab, launched an attack against Israel. He summoned Balaam son of Beor to call down judgment on you.", "comment": "tn Heb \u201carose and fought.\u201d
tn Or \u201cto curse.\u201d
tn Heb \u201csent and called.\u201d"}, {"pk": 2831226, "translation": "NET", "book": 6, "chapter": 24, "verse": 10, "text": "I refused to respond to Balaam; he kept prophesying good things about you, and I rescued you from his power.", "comment": "tn Heb \u201cblessing.\u201d Balaam\u2019s \u201cblessings\u201d were actually prophecies of how God would prosper Israel.
tn Heb \u201chand.\u201d
tn The infinitive absolute follows the finite verb in the Hebrew text and indicates continuation or repetition of the action. Balaam pronounced several oracles of blessing over Israel (see Num 23\u201324)."}, {"pk": 2831227, "translation": "NET", "book": 6, "chapter": 24, "verse": 11, "text": "You crossed the Jordan and came to Jericho. The leaders of Jericho, as well as the Amorites, Perizzites, Canaanites, Hittites, Girgashites, Hivites, and Jebusites, fought with you, but I handed them over to you.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Or perhaps, \u201ccitizens.\u201d"}, {"pk": 2831228, "translation": "NET", "book": 6, "chapter": 24, "verse": 12, "text": "I sent terror ahead of you to drive out before you the two Amorite kings. I gave you the victory; it was not by your swords or bows.", "comment": "tn The LXX has \u201ctwelve,\u201d apparently understanding this as a reference to Amorite kings west of the Jordan (see Josh 5:1, rather than the trans-Jordanian Amorite kings Sihon and Og (see Josh 2:10; 9:10).
tn Heb \u201cand it drove them out from before you, the two kings of the Amorites, not by your sword and not by your bow.\u201d The words \u201cI gave you the victory\u201d are supplied for clarification.
tn Traditionally, \u201cthe hornet\u201d (so KJV, NKJV, NASB, NIV, NRSV) but the precise meaning of the Hebrew word is uncertain (cf. NEB \u201cpanic\u201d)."}, {"pk": 2831229, "translation": "NET", "book": 6, "chapter": 24, "verse": 13, "text": "I gave you a land in which you had not worked hard; you took up residence in cities you did not build and you are eating the produce of vineyards and olive groves you did not plant.\u2019", "comment": "tn Or perhaps, \u201cfor.\u201d
tn The words \u201cthe produce of\u201d are supplied for clarification."}, {"pk": 2831230, "translation": "NET", "book": 6, "chapter": 24, "verse": 14, "text": "Now obey the LORD and worship him with integrity and loyalty. Put aside the gods your ancestors worshiped beyond the Euphrates and in Egypt and worship the LORD.", "comment": "tn Heb \u201cfear.\u201d
sn Joshua quotes the Lord\u2019s words in vv. 2b\u201313 (note that the Lord speaks in the first person in these verses); in vv. 14\u201315 Joshua himself exhorts the people (note the third person references to the Lord).
tn Or \u201cand serve.\u201d
tn Heb \u201cyour fathers.\u201d
tn Or \u201cserved.\u201d
tn Heb \u201cthe river,\u201d referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.
tn Or \u201cand serve.\u201d"}, {"pk": 2831231, "translation": "NET", "book": 6, "chapter": 24, "verse": 15, "text": "If you have no desire to worship the LORD, choose today whom you will worship, whether it be the gods whom your ancestors worshiped beyond the Euphrates, or the gods of the Amorites in whose land you are living. But I and my family will worship the LORD!\u201d", "comment": "tn Heb \u201cyour fathers.\u201d
tn Or \u201cwill serve.\u201d
tn Or \u201cserved.\u201d
tn Or \u201cwill serve.\u201d
tn Heb \u201chouse.\u201d
tn Heb \u201cthe river,\u201d referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.
tn Heb \u201cif it is bad in your eyes.\u201d
tn Or \u201cto serve.\u201d"}, {"pk": 2831232, "translation": "NET", "book": 6, "chapter": 24, "verse": 16, "text": "The people responded, \u201cFar be it from us to abandon the LORD so we can worship other gods!", "comment": "tn Or \u201ccan serve.\u201d
tn Heb \u201cto.\u201d"}, {"pk": 2831233, "translation": "NET", "book": 6, "chapter": 24, "verse": 17, "text": "For the LORD our God took us and our fathers out of slavery in the land of Egypt and performed these awesome miracles before our very eyes. He continually protected us as we traveled and when we passed through nations.", "comment": "tn Heb \u201cand he guarded us in all the way in which we walked and among all the peoples through whose midst we passed.\u201d
tn Heb \u201cof the house of slavery.\u201d
tn Heb \u201cfor the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.\u201d
tn Or \u201cgreat signs.\u201d"}, {"pk": 2831234, "translation": "NET", "book": 6, "chapter": 24, "verse": 18, "text": "The LORD drove out from before us all the nations, including the Amorites who lived in the land. So we too will worship the LORD, for he is our God!\u201d", "comment": "tn Or \u201cwill serve.\u201d"}, {"pk": 2831235, "translation": "NET", "book": 6, "chapter": 24, "verse": 19, "text": "Joshua warned the people, \u201cYou will not keep worshiping the LORD, for he is a holy God. He is a jealous God who will not forgive your rebellion or your sins.", "comment": "tn Heb \u201cyou are not able to serve.\u201d
tn Heb \u201csaid to.\u201d
tn In the Hebrew text both the divine name (\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd, \u2019elohim) and the adjective (\u05e7\u05b0\u05d3\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd, q\u00ffdoshim, \u201choly\u201d) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC \u00a7124.i and IBHS 122.
tn Heb \u201clift up\u201d or \u201ctake away.\u201dsn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually cause God to decree unconditionally the nation\u2019s exile.
sn For an excellent discussion of Joshua\u2019s logical argument here, see T. C. Butler, Joshua (WBC), 274-75."}, {"pk": 2831236, "translation": "NET", "book": 6, "chapter": 24, "verse": 20, "text": "If you abandon the LORD and worship foreign gods, he will turn against you; he will bring disaster on you and destroy you, though he once treated you well.\u201d", "comment": "tn Or \u201cwhen.\u201d
tn The words \u201cagainst you\u201d are added for clarification.
tn Heb \u201cafter he did good for you.\u201d
tn Heb \u201cbring you to an end.\u201d
tn Or \u201cand serve.\u201d"}, {"pk": 2831237, "translation": "NET", "book": 6, "chapter": 24, "verse": 21, "text": "The people said to Joshua, \u201cNo! We really will worship the LORD!\u201d", "comment": "tn Or \u201cwill serve.\u201d
tn The translation assumes that \u05db\u05bc\u05b4\u05d9 (ki) is emphatic. Another option is to take it as explanatory, \u201cNo, for we will\u2026.\u201d"}, {"pk": 2831238, "translation": "NET", "book": 6, "chapter": 24, "verse": 22, "text": "Joshua said to the people, \u201cDo you agree to be witnesses against yourselves that you have chosen to worship the LORD?\u201d They replied, \u201cWe are witnesses!\u201d", "comment": "tn Heb \u201cYou are witnesses against yourselves that you have chosen for yourselves the Lord to serve him.\u201d
sn Like witnesses in a court of law, Israel\u2019s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment."}, {"pk": 2831239, "translation": "NET", "book": 6, "chapter": 24, "verse": 23, "text": "Joshua said, \u201cNow put aside the foreign gods that are among you and submit to the LORD God of Israel.\u201d", "comment": "tn Heb \u201cbend your heart toward.\u201d The term \u05dc\u05b5\u05d1\u05b8\u05d1 (levav, \u201cheart\u201d) probably here refers to the people\u2019s volition or will.
tn The words \u201cJoshua said\u201d are supplied for clarification."}, {"pk": 2831240, "translation": "NET", "book": 6, "chapter": 24, "verse": 24, "text": "The people said to Joshua, \u201cWe will worship the LORD our God and obey him.\u201d", "comment": "tn Or \u201cwill serve.\u201d
tn Heb \u201cand listen to his voice.\u201d"}, {"pk": 2831241, "translation": "NET", "book": 6, "chapter": 24, "verse": 25, "text": "That day Joshua drew up an agreement for the people, and he established rules and regulations for them in Shechem.", "comment": "tn Heb \u201ccut a covenant.\u201d
tn Heb \u201ca statute and a judgment.\u201d"}, {"pk": 2831242, "translation": "NET", "book": 6, "chapter": 24, "verse": 26, "text": "Joshua wrote these words in the Law Scroll of God. He then took a large stone and set it up there under the oak tree near the LORD\u2019s shrine."}, {"pk": 2831243, "translation": "NET", "book": 6, "chapter": 24, "verse": 27, "text": "Joshua said to all the people, \u201cLook, this stone will be a witness against you, for it has heard everything the LORD said to us. It will be a witness against you if you deny your God.\u201d", "comment": "tn Or \u201clest,\u201d \u201cso that you might not.\u201d
tn Heb \u201call the words of the Lord which he spoke with us.\u201d"}, {"pk": 2831244, "translation": "NET", "book": 6, "chapter": 24, "verse": 28, "text": "When Joshua dismissed the people, they went to their allotted portions of land.", "comment": "tn Heb \u201cAnd Joshua sent the people away, each to his inheritance.\u201d"}, {"pk": 2831245, "translation": "NET", "book": 6, "chapter": 24, "verse": 29, "text": "After all this Joshua son of Nun, the LORD\u2019s servant, died at the age of one hundred ten.", "comment": "tn Heb \u201cafter these things.\u201d"}, {"pk": 2831246, "translation": "NET", "book": 6, "chapter": 24, "verse": 30, "text": "They buried him in his allotted territory in Timnath Serah in the hill country of Ephraim, north of Mount Gaash.", "comment": "tn Heb \u201cin the territory of his inheritance.\u201d"}, {"pk": 2831247, "translation": "NET", "book": 6, "chapter": 24, "verse": 31, "text": "Israel worshiped the LORD throughout Joshua\u2019s lifetime and as long as the elderly men who outlived him remained alive. These men had experienced firsthand everything the LORD had done for Israel.", "comment": "tn Heb \u201call the days of Joshua and all the days of the elders who outlived him.\u201d
tn Or \u201cserved.\u201d
tn Heb \u201cwho knew all the work of the Lord which he had done for Israel.\u201d"}, {"pk": 2831248, "translation": "NET", "book": 6, "chapter": 24, "verse": 32, "text": "The bones of Joseph, which the Israelites had brought up from Egypt, were buried at Shechem in the part of the field that Jacob bought from the sons of Hamor, the father of Shechem, for one hundred pieces of money. So it became the inheritance of the tribe of Joseph.", "comment": "tn Heb \u201cone hundred qesitahs.\u201d The Hebrew word \u05e7\u05b0\u05e9\u05c2\u05b4\u05d9\u05d8\u05b8\u05d4 (qesitah) is generally understood to refer to a unit of money, but the value and/or weight is unknown. The word occurs only here and in Gen 33:19 and Job 42:11.
tn Heb \u201cand they became for the sons of Joseph an inheritance.\u201d One might think \u201cbones\u201d is the subject of the verb \u201cthey became,\u201d but the verb is masculine, while \u201cbones\u201d is feminine. The translation follows the emendation suggested in the BHS note, which appeals to the Syriac and Vulgate for support. The emended reading understands \u201cthe part (of the field)\u201d as the subject of the verb \u201cbecame.\u201d The emended verb is feminine singular; this agrees with \u201cthe part\u201d (of the field), which is feminine in Hebrew."}, {"pk": 2831249, "translation": "NET", "book": 6, "chapter": 24, "verse": 33, "text": "Eleazar son of Aaron died, and they buried him in Gibeah in the hill country of Ephraim, where his son Phinehas had been assigned land.", "comment": "tn Heb \u201cin Gibeah of Phinehas, his son, which had been given to him in the hill country of Ephraim.\u201d"}, {"pk": 2831250, "translation": "NET", "book": 7, "chapter": 1, "verse": 1, "text": "After Joshua died, the Israelites asked the LORD, \u201cWho should lead the invasion against the Canaanites and launch the attack?\u201d", "comment": "tn Heb \u201cWho should first go up for us against the Canaanites to attack them?\u201d
tn The Hebrew verb translated \u201casked\u201d (\u05e9\u05c1\u05b8\u05d0\u05b7\u05dc, sha\u2019al) refers here to consulting the Lord through a prophetic oracle; cf. NAB \u201cconsulted.\u201d"}, {"pk": 2831251, "translation": "NET", "book": 7, "chapter": 1, "verse": 2, "text": "The LORD said, \u201cThe men of Judah should take the lead. Be sure of this! I am handing the land over to them.\u201d", "comment": "tn Heb \u201cJudah should go up.\u201d
tn The Hebrew exclamation \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally, \u201cBehold\u201d), translated \u201cBe sure of this,\u201d draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a \u201cdone deal.\u201d"}, {"pk": 2831252, "translation": "NET", "book": 7, "chapter": 1, "verse": 3, "text": "The men of Judah said to their relatives, the men of Simeon, \u201cInvade our allotted land with us and help us attack the Canaanites. Then we will go with you into your allotted land.\u201d So the men of Simeon went with them.", "comment": "tn Heb \u201cJudah said to Simeon, his brother.\u201d
tn Heb \u201cCome up with me into our allotted land and let us attack the Canaanites.\u201d
tn Heb \u201cI.\u201d The Hebrew pronoun is singular, agreeing with the collective singular \u201cJudah\u201d earlier in the verse. English style requires a plural pronoun here, however."}, {"pk": 2831253, "translation": "NET", "book": 7, "chapter": 1, "verse": 4, "text": "The men of Judah attacked, and the LORD handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek.", "comment": "tn Heb \u201cJudah went up.\u201d"}, {"pk": 2831254, "translation": "NET", "book": 7, "chapter": 1, "verse": 5, "text": "They met Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites.", "comment": "tn Or \u201cfound.\u201d"}, {"pk": 2831255, "translation": "NET", "book": 7, "chapter": 1, "verse": 6, "text": "When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes."}, {"pk": 2831256, "translation": "NET", "book": 7, "chapter": 1, "verse": 7, "text": "Adoni-Bezek said, \u201cSeventy kings, with thumbs and big toes cut off, used to lick up food scraps under my table. God has repaid me for what I did to them.\u201d They brought him to Jerusalem, where he died.", "comment": "tn The words \u201cfood scraps\u201d are not in the Hebrew text, but are implied.
tn Heb \u201cJust as I did, so God has repaid me.\u201d Note that the phrase \u201cto them\u201d has been supplied in the translation to clarify what is meant.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Elsewhere this verb usually carries the sense of \u201cto gather; to pick up; to glean,\u201d but \u201click up\u201d seems best here in light of the peculiar circumstances described by Adoni-Bezek."}, {"pk": 2831257, "translation": "NET", "book": 7, "chapter": 1, "verse": 8, "text": "The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire."}, {"pk": 2831258, "translation": "NET", "book": 7, "chapter": 1, "verse": 9, "text": "Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands.", "comment": "tn Or \u201cfoothills\u201d; Heb \u201cthe Shephelah.\u201d"}, {"pk": 2831259, "translation": "NET", "book": 7, "chapter": 1, "verse": 10, "text": "The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai."}, {"pk": 2831260, "translation": "NET", "book": 7, "chapter": 1, "verse": 11, "text": "From there they attacked the people of Debir. (Debir used to be called Kiriath Sepher.)", "comment": "tn Heb \u201cthey went from there against the inhabitants of Debir.\u201d The LXX reads the verb as \u201cthey went up,\u201d which suggests that the Hebrew text translated by the LXX read \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc (vayya\u2019al) rather than the MT\u2019s \u05d5\u05b7\u05d9\u05bc\u05b5\u05dc\u05b6\u05da\u05b0 (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15."}, {"pk": 2831261, "translation": "NET", "book": 7, "chapter": 1, "verse": 12, "text": "Caleb said, \u201cTo the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.\u201d"}, {"pk": 2831262, "translation": "NET", "book": 7, "chapter": 1, "verse": 13, "text": "When Othniel son of Kenaz, Caleb\u2019s younger brother, captured it, Caleb gave him his daughter Acsah as a wife.", "comment": "tn \u201cCaleb\u2019s younger brother\u201d may refer to Othniel or to Kenaz (in which case Othniel was Caleb\u2019s nephew; so CEV).
tn Heb \u201che\u201d; the referent (Caleb) has been specified in the translation for clarity."}, {"pk": 2831263, "translation": "NET", "book": 7, "chapter": 1, "verse": 14, "text": "One time Acsah came and charmed her father so she could ask him for some land. When she got down from her donkey, Caleb said to her, \u201cWhat would you like?\u201d", "comment": "tn Heb \u201cshe\u201d; the referent (Acsah) has been specified in the translation for clarity.
tn Heb \u201chim.\u201d The pronoun could refer to Othniel, in which case one would translate, \u201cshe incited him [Othniel] to ask her father for a field.\u201d This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. The LXX has \u201che [Othniel] urged her to ask her father for a field.\u201d This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, \u201cWho Seduced Whom? A Note on Joshua 15:18 // Judges 1:14,\u201d CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as \u201cher father.\u201d"}, {"pk": 2831264, "translation": "NET", "book": 7, "chapter": 1, "verse": 15, "text": "She answered, \u201cPlease give me a special present. Since you have given me land in the Negev, now give me springs of water.\u201d So Caleb gave her both the upper and lower springs.", "comment": "tn Elsewhere the Hebrew word \u05d1\u05b0\u05e8\u05b8\u05db\u05b8\u05d4 (v\u00ffrakhah) is often translated \u201cblessing,\u201d but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
tn Some translations regard the expressions \u201csprings of water\u201d (\u05d2\u05bc\u05bb\u05dc\u05bc\u05b9\u05ea \u05de\u05b8\u05d9\u05b4\u05dd, gullot mayim) and \u201csprings\u201d (\u05d2\u05bc\u05bb\u05dc\u05bc\u05b9\u05ea) as place names here (cf. NRSV)."}, {"pk": 2831265, "translation": "NET", "book": 7, "chapter": 1, "verse": 16, "text": "Now the descendants of the Kenite, Moses\u2019 father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, located in the Negev. They went and lived with the people of Judah.", "comment": "tc Part of the Greek ms tradition lacks the words \u201cof Judah.\u201d
tn Heb \u201c[to] the Desert of Judah in the Negev, Arad.\u201d
tn The phrase \u201cof Judah\u201d is supplied here in the translation. Some ancient textual witnesses read, \u201cThey went and lived with the Amalekites.\u201d This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20\u201321)."}, {"pk": 2831266, "translation": "NET", "book": 7, "chapter": 1, "verse": 17, "text": "The men of Judah went with their brothers the men of Simeon and defeated the Canaanites living in Zephath. They wiped out Zephath. So people now call the city Hormah.", "comment": "sn The name Hormah (\u05d7\u05b8\u05e8\u05b0\u05de\u05b8\u05d4, khormah) sounds like the Hebrew verb translated \u201cwipe out\u201d (\u05d7\u05b8\u05e8\u05b7\u05dd, kharam).
tn Heb \u201cJudah went with Simeon, his brother.\u201d
tn Heb \u201cit\u201d; the referent (the city of Zephath) has been specified in the translation for clarity."}, {"pk": 2831267, "translation": "NET", "book": 7, "chapter": 1, "verse": 18, "text": "The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities.", "comment": "tn Heb \u201cThe men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.\u201d"}, {"pk": 2831268, "translation": "NET", "book": 7, "chapter": 1, "verse": 19, "text": "The LORD was with the men of Judah. They conquered the hill country, but they could not conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels.", "comment": "tn Or \u201cseized possession of\u201d; or \u201coccupied.\u201d
tn Regarding the translation \u201cchariots with iron-rimmed wheels,\u201d see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, \u201cThe \u2018Chariots of Iron\u2019 of Joshua and Judges,\u201d JSOT 45 (1989): 15-23.
tc Several textual witnesses support the inclusion of this verb."}, {"pk": 2831269, "translation": "NET", "book": 7, "chapter": 1, "verse": 20, "text": "Caleb received Hebron, just as Moses had promised. He drove out the three Anakites.", "comment": "tn Heb \u201cthey gave to Caleb.\u201d"}, {"pk": 2831270, "translation": "NET", "book": 7, "chapter": 1, "verse": 21, "text": "The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. The Jebusites live with the people of Benjamin in Jerusalem to this very day.", "comment": "sn The statement to this very day reflects the perspective of the author, who must have written prior to David\u2019s conquest of the Jebusites (see 2 Sam 5:6\u20137).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2831271, "translation": "NET", "book": 7, "chapter": 1, "verse": 22, "text": "When the men of Joseph attacked Bethel, the LORD was with them.", "comment": "tn Heb \u201cwent up.\u201d
tn Heb \u201chouse.\u201d This is a metonymy for the warriors from the tribe.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2831272, "translation": "NET", "book": 7, "chapter": 1, "verse": 23, "text": "When the men of Joseph spied out Bethel (it used to be called Luz),"}, {"pk": 2831273, "translation": "NET", "book": 7, "chapter": 1, "verse": 24, "text": "the spies spotted a man leaving the city. They said to him, \u201cIf you show us a secret entrance into the city, we will reward you.\u201d", "comment": "tn Heb \u201csaw.\u201d"}, {"pk": 2831274, "translation": "NET", "book": 7, "chapter": 1, "verse": 25, "text": "He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely."}, {"pk": 2831275, "translation": "NET", "book": 7, "chapter": 1, "verse": 26, "text": "He moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.", "comment": "tn Heb \u201cthe man.\u201d"}, {"pk": 2831276, "translation": "NET", "book": 7, "chapter": 1, "verse": 27, "text": "The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo or their surrounding towns. The Canaanites managed to remain in those areas.", "comment": "map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.
tn Or \u201cwere determined.\u201d
tn Heb \u201cin this land.\u201d
tn Heb \u201cThe men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.\u201d"}, {"pk": 2831277, "translation": "NET", "book": 7, "chapter": 1, "verse": 28, "text": "Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them."}, {"pk": 2831278, "translation": "NET", "book": 7, "chapter": 1, "verse": 29, "text": "The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer."}, {"pk": 2831279, "translation": "NET", "book": 7, "chapter": 1, "verse": 30, "text": "The men of Zebulun did not conquer the people living in Kitron and Nahalol. The Canaanites lived among them and were forced to do hard labor.", "comment": "tn Heb \u201cthe people living in Kitron and the people living in Nahalol.\u201d"}, {"pk": 2831280, "translation": "NET", "book": 7, "chapter": 1, "verse": 31, "text": "The men of Asher did not conquer the people living in Acco or Sidon, nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob.", "comment": "tn Heb \u201cThe men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.\u201d
map For location see Map1-A1; JP3-F3; JP4-F3."}, {"pk": 2831281, "translation": "NET", "book": 7, "chapter": 1, "verse": 32, "text": "The people of Asher live among the Canaanites residing in the land because they did not conquer them."}, {"pk": 2831282, "translation": "NET", "book": 7, "chapter": 1, "verse": 33, "text": "The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. They live among the Canaanites residing in the land. The Canaanites living in Beth Shemesh and Beth Anath were forced to do hard labor for them.", "comment": "tn The term \u201cCanaanites\u201d is supplied here both for clarity and for stylistic reasons.
tn Heb \u201cthe people living in Beth Shemesh or the people living in Beth Anath.\u201d"}, {"pk": 2831283, "translation": "NET", "book": 7, "chapter": 1, "verse": 34, "text": "The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in the coastal plain.", "comment": "tn Heb \u201ccome down into.\u201d"}, {"pk": 2831284, "translation": "NET", "book": 7, "chapter": 1, "verse": 35, "text": "The Amorites managed to remain in Har Heres, Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, the Amorites were forced to do hard labor.", "comment": "tn Heb \u201cWhenever the hand of the tribe of Joseph was heavy.\u201d
tn Or \u201cwere determined.\u201d
tn Or \u201cMount Heres\u201d; the term \u05d4\u05b7\u05e8 (har) means \u201cmount\u201d or \u201cmountain\u201d in Hebrew."}, {"pk": 2831285, "translation": "NET", "book": 7, "chapter": 1, "verse": 36, "text": "The border of Amorite territory ran from the Scorpion Ascent to Sela and on up.", "comment": "tn Or \u201cAmorite territory started at the Pass of the Scorpions at Sela and then went on up.\u201d
tn Or \u201cthe Ascent of Scorpions\u201d (\u05e2\u05b7\u05e7\u05b0\u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd [\u2019aqrabbim] means \u201cscorpions\u201d in Hebrew)."}, {"pk": 2831286, "translation": "NET", "book": 7, "chapter": 2, "verse": 1, "text": "The LORD\u2019s angelic messenger went up from Gilgal to Bokim. He said, \u201cI brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. I said, \u2018I will never break my agreement with you,", "comment": "tn Heb \u201cthe land that I had sworn to your fathers.\u201d
tn Or \u201ccovenant\u201d (also in the following verse).
sn See Exod 14:19; 23:20."}, {"pk": 2831287, "translation": "NET", "book": 7, "chapter": 2, "verse": 2, "text": "but you must not make an agreement with the people who live in this land. You should tear down the altars where they worship.\u2019 But you have disobeyed me. Why would you do such a thing?", "comment": "tn Heb \u201cWhat is this you have done?\u201d
tn Heb \u201cyou have not listened to my voice.\u201d
tn Heb \u201ctheir altars.\u201d"}, {"pk": 2831288, "translation": "NET", "book": 7, "chapter": 2, "verse": 3, "text": "At that time I also warned you, \u2018If you disobey, I will not drive out the Canaanites before you. They will ensnare you and their gods will lure you away.\u2019\u201d", "comment": "tn The words \u201cIf you disobey\u201d are supplied in the translation for clarity. See Josh 23:12\u201313.
tn Heb \u201cAnd I also said.\u201d The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12\u201313). However, some translate, \u201cAnd I also say,\u201d understanding the following words as an announcement of judgment upon those gathered at Bokim.
tn Heb \u201ctheir gods will become a snare to you.\u201d
tn The meaning of the Hebrew word \u05e6\u05b4\u05d3\u05bc\u05b4\u05d9\u05dd (tsiddim) is uncertain in this context. It may be related to an Akkadian cognate meaning \u201csnare.\u201d If so, a more literal translation would be \u201cthey will become snares to you.\u201d Normally the term in question means \u201csides,\u201d but this makes no sense here. On the basis of Num 33:55 some suggest the word for \u201cthorns\u201d has been accidentally omitted. If this word is added, the text would read, \u201cthey will become [thorns] in your sides\u201d (cf. NASB, NIV, NLT).
tn Heb \u201cthem\u201d; the referent (the Canaanites) has been specified in the translation for clarity."}, {"pk": 2831289, "translation": "NET", "book": 7, "chapter": 2, "verse": 4, "text": "When the LORD\u2019s messenger finished speaking these words to all the Israelites, the people wept loudly.", "comment": "tn Heb \u201clifted their voices and wept.\u201d"}, {"pk": 2831290, "translation": "NET", "book": 7, "chapter": 2, "verse": 5, "text": "They named that place Bokim and offered sacrifices to the LORD there.", "comment": "sn Bokim means \u201cweeping ones\u201d and is derived from the Hebrew verb \u05d1\u05bc\u05b8\u05db\u05b8\u05d0 (bakha\u2019, \u201cto weep\u201d)."}, {"pk": 2831291, "translation": "NET", "book": 7, "chapter": 2, "verse": 6, "text": "When Joshua dismissed the people, the Israelites went to their allotted portions of territory, intending to take possession of the land.", "comment": "tn Or \u201csent away.\u201d
tn Heb \u201cthe Israelites went each to his inheritance.\u201d"}, {"pk": 2831292, "translation": "NET", "book": 7, "chapter": 2, "verse": 7, "text": "The people worshiped the LORD throughout Joshua\u2019s lifetime and as long as the elderly men who outlived him remained alive. These men had witnessed all the great things the LORD had done for Israel.", "comment": "tn Heb \u201cthe great work of the Lord which he had done for Israel.\u201d
tn Or \u201cserved\u201d; or \u201cfollowed.\u201d
tn Or perhaps \u201celders,\u201d which could be interpreted to mean \u201cleaders.\u201d
tn Heb \u201call the days of Joshua and all the days of the old men who outlived him, who had seen.\u201d"}, {"pk": 2831293, "translation": "NET", "book": 7, "chapter": 2, "verse": 8, "text": "Joshua son of Nun, the LORD\u2019s servant, died at the age of one hundred ten."}, {"pk": 2831294, "translation": "NET", "book": 7, "chapter": 2, "verse": 9, "text": "The people buried him in his allotted land in Timnath Heres in the hill country of Ephraim, north of Mount Gaash.", "comment": "tn Heb \u201cthey\u201d; the referent (the people) has been specified in the translation for clarity.
tn Heb \u201cin the territory of his inheritance.\u201d"}, {"pk": 2831295, "translation": "NET", "book": 7, "chapter": 2, "verse": 10, "text": "That entire generation passed away; a new generation grew up that had not personally experienced the LORD\u2019s presence or seen what he had done for Israel.", "comment": "tn Heb \u201carose after them.\u201d
tn Heb \u201cAll that generation were gathered to their fathers.\u201d
tn Heb \u201cthat did not know the Lord or the work which he had done for Israel.\u201d The expressions \u201cpersonally experienced\u201d and \u201cseen\u201d are interpretive."}, {"pk": 2831296, "translation": "NET", "book": 7, "chapter": 2, "verse": 11, "text": "The Israelites did evil before the LORD by worshiping the Baals.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Or \u201cserving\u201d; or \u201cfollowing.\u201d"}, {"pk": 2831297, "translation": "NET", "book": 7, "chapter": 2, "verse": 12, "text": "They abandoned the LORD God of their ancestors who brought them out of the land of Egypt. They followed other gods \u2014 the gods of the nations who lived around them. They worshiped them and made the LORD angry.", "comment": "tn Or \u201cbowed before\u201d (the same expression occurs in the following verse).
tn Or \u201cfathers.\u201d"}, {"pk": 2831298, "translation": "NET", "book": 7, "chapter": 2, "verse": 13, "text": "They abandoned the LORD and worshiped Baal and the Ashtars.", "comment": "tn Some English translations simply transliterate the plural Hebrew term (\u201cAshtaroth,\u201d cf. NAB, NASB), pluralize the transliterated Hebrew singular form (\u201cAshtoreths,\u201d cf. NIV), or use a variation of the name (\u201cAstartes,\u201d cf. NRSV).sn The Ashtars were local manifestations of the goddess Astarte."}, {"pk": 2831299, "translation": "NET", "book": 7, "chapter": 2, "verse": 14, "text": "The LORD was furious with Israel and handed them over to robbers who plundered them. He turned them over to their enemies who lived around them. They could not withstand their enemies\u2019 attacks.", "comment": "tn Heb \u201csold them into the hands of.\u201d
tn The word \u201cattacks\u201d is supplied in the translation both for clarity and for stylistic reasons.
tn Heb \u201crobbers who robbed them.\u201d (The verb \u05e9\u05c1\u05b8\u05e1\u05b8\u05d4 [shasah] appears twice in the verse.)sn The expression robbers who plundered them is a derogatory reference to the enemy nations, as the next line indicates.
tn Or \u201cThe Lord\u2019s anger burned [or \u201craged\u201d] against Israel.\u201d"}, {"pk": 2831300, "translation": "NET", "book": 7, "chapter": 2, "verse": 15, "text": "Whenever they went out to fight, the LORD did them harm, just as he had warned and solemnly vowed he would do. They suffered greatly.", "comment": "tn Heb \u201cthe Lord\u2019s hand was against them for harm.\u201d
tn Or \u201cthey experienced great distress.\u201d
tn The expression \u201cto fight\u201d is interpretive.
tn Heb \u201cjust as he had said and just as he had sworn to them.\u201d"}, {"pk": 2831301, "translation": "NET", "book": 7, "chapter": 2, "verse": 16, "text": "The LORD raised up leaders who delivered them from these robbers.", "comment": "tn Heb \u201cand they delivered them from the hand of the ones robbing them.\u201d
tn Or more traditionally, \u201cjudges\u201d (also in vv. 17, 18 [3x], 19). Since these figures carried out more than a judicial function, also serving as rulers and (in several instances) as military commanders, the translation uses the term \u201cleaders.\u201d"}, {"pk": 2831302, "translation": "NET", "book": 7, "chapter": 2, "verse": 17, "text": "But they did not obey their leaders. Instead they prostituted themselves to other gods and worshiped them. They quickly turned aside from the path their ancestors had walked. Their ancestors had obeyed the LORD\u2019s commands, but they did not.", "comment": "tn Or \u201cway [of life].\u201d
tn Or \u201cfathers.\u201d
tn Heb \u201c\u2026walked, obeying the Lord\u2019s commands. They did not do this.\u201d
tn Or \u201cdid not listen to.\u201d
tn Or \u201cbowed before.\u201d"}, {"pk": 2831303, "translation": "NET", "book": 7, "chapter": 2, "verse": 18, "text": "When the LORD raised up leaders for them, the LORD was with each leader and delivered the people from their enemies while the leader remained alive. The LORD felt sorry for them when they cried out in agony because of what their harsh oppressors did to them.", "comment": "tn Heb \u201cthe ones oppressing them and afflicting them.\u201d The synonyms \u201coppressing\u201d and \u201cafflicting\u201d are joined together in the translation as \u201charsh oppressors\u201d to emphasize the cruel character of their enemies.
tn The phrase \u201cfor them\u201d is supplied in the translation for clarity.
tn Heb \u201cthem\u201d; the referent (the people) has been specified in the translation for clarity."}, {"pk": 2831304, "translation": "NET", "book": 7, "chapter": 2, "verse": 19, "text": "When a leader died, the next generation would again act more wickedly than the previous one. They would follow after other gods, worshiping them and bowing down to them. They did not give up their practices or their stubborn ways.", "comment": "tn Heb \u201cthey\u201d; the referent (the next generation) has been specified in the translation for clarity.
tn Heb \u201ctheir fathers.\u201dsn The statement the next generation would again act more wickedly than the previous one must refer to the successive sinful generations after Joshua, not Joshua\u2019s godly generation (cf. vv. 7, 17).
tn Or \u201cdrop.\u201d
tn The verb \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto return; to turn\u201d) is sometimes translated \u201cturn back\u201d here, but it is probably used in an adverbial sense, indicating that the main action (\u201cact wickedly\u201d) is being repeated.
tn Or \u201cserving [them]\u201d; or \u201cfollowing [them].\u201d"}, {"pk": 2831305, "translation": "NET", "book": 7, "chapter": 2, "verse": 20, "text": "The LORD was furious with Israel. He said, \u201cThis nation has violated the terms of the agreement I made with their ancestors by disobeying me.", "comment": "tn Heb \u201cBecause this nation.\u201d
tn Heb \u201cmy covenant which I commanded their fathers.\u201d
tn Heb \u201cand has not listened to my voice.\u201d The expression \u201cto not listen to [God\u2019s] voice\u201d is idiomatic here for disobeying him.
tn Or \u201cThe Lord\u2019s anger burned [or \u201craged\u201d] against Israel.\u201d"}, {"pk": 2831306, "translation": "NET", "book": 7, "chapter": 2, "verse": 21, "text": "So I will no longer remove before them any of the nations that Joshua left unconquered when he died."}, {"pk": 2831307, "translation": "NET", "book": 7, "chapter": 2, "verse": 22, "text": "Joshua left those nations to test Israel. I wanted to see whether or not the people would carefully walk in the path marked out by the LORD, as their ancestors were careful to do.\u201d", "comment": "tn Or \u201cway [of life].\u201d
tn Or \u201cfathers.\u201d
tn The Hebrew text includes the phrase \u201cby them,\u201d but this is somewhat redundant in English and has been omitted from the translation for stylistic reasons.
tn The words \u201cI [i.e., the Lord] wanted to see\u201d are supplied in the translation for clarification.
tn Heb \u201cthey\u201d; the referent (the people) has been specified in the translation for clarity.
tn \u201cThe words \u201cmarked out by\u201d are interpretive.
tn The words \u201cJoshua left those nations\u201d are interpretive. The Hebrew text of v. 22 simply begins with \u201cto test.\u201d Some subordinate this phrase to \u201cI will no longer remove\u201d (v. 21). In this case the Lord announces that he has now decided to leave these nations as a test for Israel. Another possibility is to subordinate \u201cto test\u201d to \u201cHe said\u201d (v. 20; see B. Lindars, Judges 1\u20135, 111). In this case the statement recorded in vv. 20b\u201321 is the test in that it forces Israel to respond either positively (through repentance) or negatively to the Lord\u2019s declaration. A third possibility (the one reflected in the present translation) is to subordinate \u201cto test\u201d to \u201cleft unconquered\u201d (v. 21). In this case the Lord recalls that Joshua left these nations as a test. Israel has failed the test (v. 20), so the Lord announces that the punishment threatened earlier (Josh 23:12\u201313; see also Judg 2:3) will now be implemented. As B. G. Webb (Judges [JSOTSup], 115) observes, \u201cThe nations which were originally left as a test are now left as a punishment.\u201d This view best harmonizes v. 23, which explains that the Lord did not give all the nations to Joshua, with v. 22. (For a grammatical parallel, where the infinitive construct of \u05e0\u05b8\u05e1\u05b8\u05d4 [nasah] is subordinated to the perfect of \u05e2\u05b8\u05d6\u05b7\u05d1 [\u2019azav], see 2 Chr 32:31.)"}, {"pk": 2831308, "translation": "NET", "book": 7, "chapter": 2, "verse": 23, "text": "This is why the LORD permitted these nations to remain and did not conquer them immediately; he did not hand them over to Joshua.", "comment": "tn The words \u201cthis is why\u201d are interpretive.
tn Or \u201cquickly.\u201d"}, {"pk": 2831309, "translation": "NET", "book": 7, "chapter": 3, "verse": 1, "text": "These were the nations the LORD permitted to remain so he could use them to test Israel \u2014 he wanted to test all those who had not experienced battle against the Canaanites.", "comment": "tn Heb \u201cdid not know the wars of Canaan.\u201d"}, {"pk": 2831310, "translation": "NET", "book": 7, "chapter": 3, "verse": 2, "text": "He left those nations simply because he wanted to teach the subsequent generations of Israelites, who had not experienced the earlier battles, how to conduct holy war.", "comment": "tn The Hebrew syntax of v. 2 is difficult. The Hebrew text reads literally, \u201conly in order that the generations of the Israelites might know, to teach them war \u2013 only those who formerly did not know them.\u201dsn The stated purpose for leaving the nations (to teach the subsequent generations\u2026how to conduct holy war) seems to contradict 2:22 and 3:4, which indicate the nations were left to test Israel\u2019s loyalty to the Lord. However, the two stated purposes can be harmonized. The willingness of later generations to learn and engage in holy war would measure their allegiance to the Lord (see B. G. Webb, Judges [JSOTSup], 114-15)."}, {"pk": 2831311, "translation": "NET", "book": 7, "chapter": 3, "verse": 3, "text": "These were the nations: the five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites living in Mount Lebanon, from Mount Baal Hermon to Lebo-Hamath.", "comment": "tn The words \u201cThese were the nations,\u201d though not present in the Hebrew text, are supplied in the translation for clarity.
tn Or \u201cthe entrance to Hamath.\u201d"}, {"pk": 2831312, "translation": "NET", "book": 7, "chapter": 3, "verse": 4, "text": "They were left to test Israel, so the LORD would know if his people would obey the commands he gave their ancestors through Moses.", "comment": "tn Heb \u201cto know if they would hear the commands of the Lord which he commanded their fathers by the hand of Moses.\u201d"}, {"pk": 2831313, "translation": "NET", "book": 7, "chapter": 3, "verse": 5, "text": "The Israelites lived among the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites."}, {"pk": 2831314, "translation": "NET", "book": 7, "chapter": 3, "verse": 6, "text": "They took the Canaanites\u2019 daughters as wives and gave their daughters to the Canaanites; they worshiped their gods as well.", "comment": "tn Or \u201cserved\u201d; or \u201cfollowed\u201d (this term occurs in the following verse as well).
tn Heb \u201cto their sons.\u201d"}, {"pk": 2831315, "translation": "NET", "book": 7, "chapter": 3, "verse": 7, "text": "The Israelites did evil in the LORD\u2019s sight. They forgot the LORD their God and worshiped the Baals and the Asherahs.", "comment": "sn The Asherahs were local manifestations of the Canaanite goddess Asherah.
tn Heb \u201cin the eyes of the Lord.\u201d"}, {"pk": 2831316, "translation": "NET", "book": 7, "chapter": 3, "verse": 8, "text": "The LORD was furious with Israel and turned them over to King Cushan-Rishathaim of Aram-Naharaim. They were Cushan-Rishathaim\u2019s subjects for eight years.", "comment": "tn Or \u201cThe Lord\u2019s anger burned (or raged) against Israel.\u201d
tn Or \u201cthey served Cushan-Rishathaim.\u201d
tn Or \u201cCushan the Doubly Wicked.\u201d
tn Heb \u201csold them into the hands of.\u201d"}, {"pk": 2831317, "translation": "NET", "book": 7, "chapter": 3, "verse": 9, "text": "When the Israelites cried out for help to the LORD, he raised up a deliverer for the Israelites who rescued them. His name was Othniel son of Kenaz, Caleb\u2019s younger brother.", "comment": "tn Or \u201cdelivered.\u201d
tn \u201cCaleb\u2019s younger brother\u201d may refer to Othniel or to Kenaz (in which case Othniel is Caleb\u2019s nephew).
tn Heb \u201cthe Lord.\u201d"}, {"pk": 2831318, "translation": "NET", "book": 7, "chapter": 3, "verse": 10, "text": "The LORD\u2019s spirit empowered him and he led Israel. When he went to do battle, the LORD handed over to him King Cushan-Rishathaim of Aram and he overpowered him.", "comment": "tn Heb \u201cwas on him.\u201d
tn Heb \u201chis hand was strong against Cushan-Rishathaim.\u201d"}, {"pk": 2831319, "translation": "NET", "book": 7, "chapter": 3, "verse": 11, "text": "The land had rest for forty years; then Othniel son of Kenaz died."}, {"pk": 2831320, "translation": "NET", "book": 7, "chapter": 3, "verse": 12, "text": "The Israelites again did evil in the LORD\u2019s sight. The LORD gave King Eglon of Moab control over Israel because they had done evil in the LORD\u2019s sight.", "comment": "tn Heb \u201cin the eyes of the Lord\u201d (also later in this verse).
tn Heb \u201cstrengthened Eglon\u2026against Israel.\u201d"}, {"pk": 2831321, "translation": "NET", "book": 7, "chapter": 3, "verse": 13, "text": "Eglon formed alliances with the Ammonites and Amalekites. He came and defeated Israel, and they seized the City of Date Palm Trees.", "comment": "tn Heb \u201cand he gathered to him.\u201d"}, {"pk": 2831322, "translation": "NET", "book": 7, "chapter": 3, "verse": 14, "text": "The Israelites were subject to King Eglon of Moab for eighteen years.", "comment": "tn Or \u201cthe Israelites served Eglon.\u201d"}, {"pk": 2831323, "translation": "NET", "book": 7, "chapter": 3, "verse": 15, "text": "When the Israelites cried out for help to the LORD, he raised up a deliverer for them. His name was Ehud son of Gera the Benjaminite, a left-handed man. The Israelites sent him to King Eglon of Moab with their tribute payment.", "comment": "tn The phrase, which refers to Ehud, literally reads \u201cbound/restricted in the right hand,\u201d apparently a Hebrew idiom for a left-handed person. See Judg 20:16, where 700 Benjaminites are described in this way. Perhaps the Benjaminites purposely trained several of their young men to be left-handed warriors by restricting the use of the right hand from an early age so the left hand would become dominant. Left-handed men would have a distinct military advantage, especially when attacking city gates. See B. Halpern, \u201cThe Assassination of Eglon: The First Locked-Room Murder Mystery,\u201d BRev 4 (1988): 35.
tn Heb \u201cThe Israelites sent by his hand an offering to Eglon, king of Moab.\u201d
tn Heb \u201cthe Lord.\u201d This has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2831324, "translation": "NET", "book": 7, "chapter": 3, "verse": 16, "text": "Ehud made himself a sword \u2014 it had two edges and was eighteen inches long. He strapped it under his coat on his right thigh.", "comment": "tn The Hebrew term \u05d2\u05bc\u05b9\u05de\u05b6\u05d3 (gomed) denotes a unit of linear measure, perhaps a cubit (the distance between the elbow and the tip of the middle finger \u2013 approximately 18 inches [45 cm]). Some suggest it is equivalent to the short cubit (the distance between the elbow and the knuckles of the clenched fist \u2013 approximately 13 inches [33 cm]) or to the span (the distance between the end of the thumb and the end of the little finger in a spread hand \u2013 approximately 9 inches [23 cm]). See BDB 167 s.v.; HALOT 196 s.v.; B. Lindars, Judges 1\u20135, 142."}, {"pk": 2831325, "translation": "NET", "book": 7, "chapter": 3, "verse": 17, "text": "He brought the tribute payment to King Eglon of Moab. (Now Eglon was a very fat man.)"}, {"pk": 2831326, "translation": "NET", "book": 7, "chapter": 3, "verse": 18, "text": "After Ehud brought the tribute payment, he dismissed the people who had carried it.", "comment": "tn Heb \u201cthe tribute payment.\u201d"}, {"pk": 2831327, "translation": "NET", "book": 7, "chapter": 3, "verse": 19, "text": "But he went back once he reached the carved images at Gilgal. He said to Eglon, \u201cI have a secret message for you, O king.\u201d Eglon said, \u201cBe quiet!\u201d All his attendants left.", "comment": "tn Or \u201cidols.\u201d
tn The words \u201cto Eglon\u201d are supplied in the translation for clarification.
tn The words \u201cwhen he reached\u201d are supplied in the translation for clarification. The Hebrew text simply reads \u201cfrom.\u201d
tn Or \u201cHush!\u201d
tn Or \u201creturned\u201d (i.e., to Eglon\u2019s palace).
tn Heb \u201che\u201d; the referent (Eglon) has been specified in the translation for clarity."}, {"pk": 2831328, "translation": "NET", "book": 7, "chapter": 3, "verse": 20, "text": "When Ehud approached him, he was sitting in his well-ventilated upper room all by himself. Ehud said, \u201cI have a message from God for you.\u201d When Eglon rose up from his seat,", "comment": "tn Or \u201cthrone.\u201d
tn Or \u201ccool.\u201d This probably refers to a room with latticed windows which allowed the breeze to pass through. See B. Lindars, Judges 1\u20135, 144.
tn Heb \u201cword of [i.e., from] God.\u201d"}, {"pk": 2831329, "translation": "NET", "book": 7, "chapter": 3, "verse": 21, "text": "Ehud reached with his left hand, pulled the sword from his right thigh, and drove it into Eglon\u2019s belly.", "comment": "tn Heb \u201chis\u201d; the referent (Eglon) has been specified in the translation for clarity."}, {"pk": 2831330, "translation": "NET", "book": 7, "chapter": 3, "verse": 22, "text": "The handle went in after the blade, and the fat closed around the blade, for Ehud did not pull the sword out of his belly.", "comment": "tn Heb \u201che\u201d; the referent (Ehud) has been specified in the translation for clarity.
tn The Hebrew text has \u201cand he went out to the [?].\u201d The meaning of the Hebrew word \u05e4\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b0\u05d3\u05b9\u05e0\u05b8\u05d4 (parsh\u00ffdonah) which occurs only here in the OT, is uncertain. The noun has the article prefixed and directive suffix. The word may be a technical architectural term, indicating the area into which Ehud moved as he left the king and began his escape. In this case Ehud is the subject of the verb \u201cwent out.\u201d The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23. Some take the noun as \u201cback,\u201d understand \u201csword\u201d (from the preceding clause) as the subject, and translate \u201cthe sword came out his [i.e., Eglon\u2019s] back.\u201d But this rendering is unlikely since the Hebrew word for \u201csword\u201d (\u05d7\u05b6\u05e8\u05b6\u05d1, kherev) is feminine and the verb form translated \u201ccame out\u201d (\u05d5\u05b7\u05d9\u05bc\u05b5\u05e6\u05b5\u05d0, vayyetse\u2019) is masculine. (One expects agreement in gender when the subject is supplied from the preceding clause. See Ezek 33:4, 6.) See B. Lindars, Judges 1\u20135, 146-48, for discussion of the options."}, {"pk": 2831331, "translation": "NET", "book": 7, "chapter": 3, "verse": 23, "text": "As Ehud went out into the vestibule, he closed the doors of the upper room behind him and locked them.", "comment": "tn Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb \u201cwent out\u201d and the next clause refers to Ehud closing doors, the noun is probably an architectural term referring to the room (perhaps a vestibule; see HALOT 604 s.v. \u05de\u05b4\u05e1\u05b0\u05d3\u05bc\u05b0\u05e8\u05d5\u05b9\u05df) immediately outside the king\u2019s upper chamber. As v. 24 indicates, this vestibule separated the upper room from an outer room where the kings servants were waiting."}, {"pk": 2831332, "translation": "NET", "book": 7, "chapter": 3, "verse": 24, "text": "When Ehud had left, Eglon\u2019s servants came and saw the locked doors of the upper room. They said, \u201cHe must be relieving himself in the well-ventilated inner room.\u201d", "comment": "tn The Hebrew expression translated \u201cwell-ventilated inner room\u201d may refer to the upper room itself or to a bathroom attached to or within it.
tn Heb \u201chis.\u201d
tn Heb \u201ccovering his feet\u201d (i.e., with his outer garments while he relieves himself)."}, {"pk": 2831333, "translation": "NET", "book": 7, "chapter": 3, "verse": 25, "text": "They waited so long they were embarrassed, but he still did not open the doors of the upper room. Finally they took the key and opened the doors. Right before their eyes was their master, sprawled out dead on the floor!", "comment": "tn Heb \u201cSee, their master, fallen to the ground, dead.\u201d
tn The words \u201cthe doors\u201d are supplied."}, {"pk": 2831334, "translation": "NET", "book": 7, "chapter": 3, "verse": 26, "text": "Now Ehud had escaped while they were delaying. When he passed the carved images, he escaped to Seirah."}, {"pk": 2831335, "translation": "NET", "book": 7, "chapter": 3, "verse": 27, "text": "When he reached Seirah, he blew a trumpet in the Ephraimite hill country. The Israelites went down with him from the hill country, with Ehud in the lead.", "comment": "tn That is, \u201cmustered an army.\u201d
tn Heb \u201cnow he was before them.\u201d
tn Heb \u201cWhen he arrived.\u201d"}, {"pk": 2831336, "translation": "NET", "book": 7, "chapter": 3, "verse": 28, "text": "He said to them, \u201cFollow me, for the LORD is about to defeat your enemies, the Moabites!\u201d They followed him, captured the fords of the Jordan River opposite Moab, and did not let anyone cross.", "comment": "tn Heb \u201cfor the Lord has given your enemies, Moab, into your hand.\u201d The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a \u201cdone deal.\u201d
tn The word \u201cRiver\u201d is not in the Hebrew text, but is supplied for clarity.
tn Or \u201cagainst Moab,\u201d that is, so as to prevent the Moabites from crossing."}, {"pk": 2831337, "translation": "NET", "book": 7, "chapter": 3, "verse": 29, "text": "That day they killed about ten thousand Moabites \u2014 all strong, capable warriors; not one escaped.", "comment": "tn Heb \u201cThey struck Moab that day \u2013 about ten thousand men.\u201d"}, {"pk": 2831338, "translation": "NET", "book": 7, "chapter": 3, "verse": 30, "text": "Israel humiliated Moab that day, and the land had rest for eighty years."}, {"pk": 2831339, "translation": "NET", "book": 7, "chapter": 3, "verse": 31, "text": "After Ehud came Shamgar son of Anath; he killed six hundred Philistines with an oxgoad and, like Ehud, delivered Israel.", "comment": "tn Heb \u201chim\u201d; the referent (Ehud) has been specified in the translation for clarity.
tn Heb \u201calso he\u201d; the referent (Ehud) has been specified in the translation for clarity.
tn Heb \u201cwas.\u201d"}, {"pk": 2831340, "translation": "NET", "book": 7, "chapter": 4, "verse": 1, "text": "The Israelites again did evil in the LORD\u2019s sight after Ehud\u2019s death.", "comment": "tn Heb \u201cdid evil in the eyes of the Lord.\u201d"}, {"pk": 2831341, "translation": "NET", "book": 7, "chapter": 4, "verse": 2, "text": "The LORD turned them over to King Jabin of Canaan, who ruled in Hazor. The general of his army was Sisera, who lived in Harosheth Haggoyim.", "comment": "tn Or \u201cHarosheth of the Pagan Nations\u201d; cf. KJV \u201cHarosheth of the Gentiles.\u201d
tn Heb \u201cthe Lord sold them into the hands of.\u201d
tn Or \u201cKing Jabin of Hazor, a Canaanite ruler.\u201dmap For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2831342, "translation": "NET", "book": 7, "chapter": 4, "verse": 3, "text": "The Israelites cried out for help to the LORD, because Sisera had nine hundred chariots with iron-rimmed wheels, and he cruelly oppressed the Israelites for twenty years.", "comment": "tn Heb \u201cwith strength.\u201d
tn Heb \u201che\u201d; the referent (Sisera) has been specified in the translation for clarity.
tn Regarding the translation \u201cchariots with iron-rimmed wheels,\u201d see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, \u201cThe \u2018Chariots of Iron\u2019 of Joshua and Judges,\u201d JSOT 45 (1989): 15-23."}, {"pk": 2831343, "translation": "NET", "book": 7, "chapter": 4, "verse": 4, "text": "Now Deborah, a prophetess, wife of Lappidoth, was leading Israel at that time.", "comment": "tn Heb \u201c a woman, a prophetess.\u201d In Hebrew idiom the generic \u201cwoman\u201d sometimes precedes the more specific designation. See GKC 437-38 \u00a7135.b.
tn Heb \u201cshe was.\u201d The pronoun refers back to the nominative absolute \u201cDeborah.\u201d Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.
tn Or \u201cjudging.\u201d"}, {"pk": 2831344, "translation": "NET", "book": 7, "chapter": 4, "verse": 5, "text": "She would sit under the Date Palm Tree of Deborah between Ramah and Bethel in the Ephraimite hill country. The Israelites would come up to her to have their disputes settled.", "comment": "tn That is, \u201cconsider legal disputes.\u201d
tn Heb \u201cfor judgment.\u201d
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2831345, "translation": "NET", "book": 7, "chapter": 4, "verse": 6, "text": "She summoned Barak son of Abinoam from Kedesh in Naphtali. She said to him, \u201cIs it not true that the LORD God of Israel is commanding you? Go, march to Mount Tabor! Take with you ten thousand men from Naphtali and Zebulun!", "comment": "tn Heb \u201csent and summoned.\u201d"}, {"pk": 2831346, "translation": "NET", "book": 7, "chapter": 4, "verse": 7, "text": "I will bring Sisera, the general of Jabin\u2019s army, to you at the Kishon River, along with his chariots and huge army. I will hand him over to you.\u201d", "comment": "tn Heb \u201chorde\u201d; \u201cmultitude.\u201d"}, {"pk": 2831347, "translation": "NET", "book": 7, "chapter": 4, "verse": 8, "text": "Barak said to her, \u201cIf you go with me, I will go. But if you do not go with me, I will not go.\u201d"}, {"pk": 2831348, "translation": "NET", "book": 7, "chapter": 4, "verse": 9, "text": "She said, \u201cI will indeed go with you. But you will not gain fame on the expedition you are undertaking, for the LORD will turn Sisera over to a woman.\u201d Deborah got up and went with Barak to Kedesh.", "comment": "tn Or \u201chonor.\u201d
tn Heb \u201con [account of (?)] the way which you are walking.\u201d Another option is to translate, \u201cdue to the way you are going about this.\u201d In this case direct reference is made to Barak\u2019s hesitancy as the reason for his loss of glory.
tn Heb \u201cfor into the hands of a woman the Lord will sell Sisera.\u201d"}, {"pk": 2831349, "translation": "NET", "book": 7, "chapter": 4, "verse": 10, "text": "Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; Deborah went up with him as well.", "comment": "tn Heb \u201cwent up at his feet.\u201d"}, {"pk": 2831350, "translation": "NET", "book": 7, "chapter": 4, "verse": 11, "text": "Now Heber the Kenite had moved away from the Kenites, the descendants of Hobab, Moses\u2019 father-in-law. He lived near the great tree in Zaanannim near Kedesh.", "comment": "tn Or \u201cseparated.\u201d
tn Heb \u201cpitched his tent.\u201d"}, {"pk": 2831351, "translation": "NET", "book": 7, "chapter": 4, "verse": 12, "text": "When Sisera heard that Barak son of Abinoam had gone up to Mount Tabor,", "comment": "tn Heb \u201cand they told Sisera.\u201d"}, {"pk": 2831352, "translation": "NET", "book": 7, "chapter": 4, "verse": 13, "text": "he ordered all his chariotry \u2014 nine hundred chariots with iron-rimmed wheels \u2014 and all the troops he had with him to go from Harosheth-Haggoyim to the River Kishon.", "comment": "tn Or \u201csummoned.\u201d
tn Heb \u201cSisera.\u201d The proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2831353, "translation": "NET", "book": 7, "chapter": 4, "verse": 14, "text": "Deborah said to Barak, \u201cSpring into action, for this is the day the LORD is handing Sisera over to you! Has the LORD not taken the lead?\u201d Barak quickly went down from Mount Tabor with ten thousand men following him.", "comment": "tn The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a \u201cdone deal.\u201d
tn Heb \u201cHas the Lord not gone out before you?\u201d
tn Heb \u201cArise!\u201d"}, {"pk": 2831354, "translation": "NET", "book": 7, "chapter": 4, "verse": 15, "text": "The LORD routed Sisera, all his chariotry, and all his army with the edge of the sword. Sisera jumped out of his chariot and ran away on foot.", "comment": "tn Or \u201ccaused to panic.\u201d
tn The Hebrew text also includes the phrase \u201cbefore Barak.\u201d This has not been included in the translation for stylistic reasons.
tn Heb \u201cgot down from.\u201d"}, {"pk": 2831355, "translation": "NET", "book": 7, "chapter": 4, "verse": 16, "text": "Now Barak chased the chariots and the army all the way to Harosheth Haggoyim. Sisera\u2019s whole army died by the edge of the sword; not even one survived!", "comment": "tn Heb \u201cfell.\u201d
tn Heb \u201cwas left.\u201d"}, {"pk": 2831356, "translation": "NET", "book": 7, "chapter": 4, "verse": 17, "text": "Now Sisera ran away on foot to the tent of Jael, wife of Heber the Kenite, for King Jabin of Hazor and the family of Heber the Kenite had made a peace treaty.", "comment": "map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1.
tn Heb \u201cfor there was peace between.\u201d"}, {"pk": 2831357, "translation": "NET", "book": 7, "chapter": 4, "verse": 18, "text": "Jael came out to welcome Sisera. She said to him, \u201cStop and rest, my lord. Stop and rest with me. Don\u2019t be afraid.\u201d So Sisera stopped to rest in her tent, and she put a blanket over him.", "comment": "tn Heb \u201cTurn aside\u201d (also a second time later in this verse).
tn Heb \u201che\u201d; the referent (Sisera) has been specified in the translation for clarity."}, {"pk": 2831358, "translation": "NET", "book": 7, "chapter": 4, "verse": 19, "text": "He said to her, \u201cGive me a little water to drink, because I\u2019m thirsty.\u201d She opened a goatskin container of milk and gave him some milk to drink. Then she covered him up again."}, {"pk": 2831359, "translation": "NET", "book": 7, "chapter": 4, "verse": 20, "text": "He said to her, \u201cStand watch at the entrance to the tent. If anyone comes along and asks you, \u2018Is there a man here?\u2019 say \u2018No.\u2019\u201d"}, {"pk": 2831360, "translation": "NET", "book": 7, "chapter": 4, "verse": 21, "text": "Then Jael wife of Heber took a tent peg in one hand and a hammer in the other. She crept up on him, drove the tent peg through his temple into the ground while he was asleep from exhaustion, and he died.", "comment": "tn Heb \u201ctook a tent peg and put a hammer in her hand.\u201d
tn Heb \u201cand it went into the ground.\u201d
tn Heb \u201cand exhausted.\u201d Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, \u201cand he breathed his last.\u201d"}, {"pk": 2831361, "translation": "NET", "book": 7, "chapter": 4, "verse": 22, "text": "Now Barak was chasing Sisera. Jael went out to welcome him. She said to him, \u201cCome here and I will show you the man you are searching for.\u201d He went with her into the tent, and there he saw Sisera sprawled out dead with the tent peg in his temple.", "comment": "tn Heb \u201cfallen, dead.\u201d
tn Heb \u201che went to her.\u201d"}, {"pk": 2831362, "translation": "NET", "book": 7, "chapter": 4, "verse": 23, "text": "That day God humiliated King Jabin of Canaan before the Israelites."}, {"pk": 2831363, "translation": "NET", "book": 7, "chapter": 4, "verse": 24, "text": "Israel\u2019s power continued to overwhelm King Jabin of Canaan until they did away with him.", "comment": "tn Heb \u201cThe hand of the Israelites became more and more severe against.\u201d
tn Heb \u201ccut off.\u201d
tn Heb \u201cJabin king of Canaan.\u201d The proper name and title have been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2831364, "translation": "NET", "book": 7, "chapter": 5, "verse": 1, "text": "On that day Deborah and Barak son of Abinoam sang this victory song:", "comment": "tn The words \u201cthis victory song\u201d are supplied in the translation for clarification."}, {"pk": 2831365, "translation": "NET", "book": 7, "chapter": 5, "verse": 2, "text": "\u201cWhen the leaders took the lead in Israel, When the people answered the call to war \u2014 Praise the LORD!", "comment": "tn The meaning of the Hebrew expression \u05d1\u05bc\u05b4\u05e4\u05b0\u05e8\u05b9\u05e2\u05b7 \u05e4\u05bc\u05b0\u05e8\u05b8\u05e2\u05d5\u05b9\u05ea (bifroa\u2019 p\u00ffra\u2019ot) is uncertain. Numerous proposals are offered by commentators. (For a survey of opinions, see B. Lindars, Judges 1\u20135, 223-27.) The next line refers to the people who responded to Barak\u2019s summons to war, so a reference to the leaders who issued the summons would provide a natural poetic parallel. In v. 9 the leaders (\u05d7\u05d5\u05b9\u05e7\u05b0\u05e7\u05b5\u05d9, khoq\u00ffqey) of the people and these same volunteers stand in poetic parallelism, so it is reasonable to assume that the difficult Hebrew term \u05e4\u05bc\u05b0\u05e8\u05b7\u05e2\u05d5\u05b9\u05ea (p\u00ffra\u2019ot, v. 2a) is synonymous with \u05d7\u05d5\u05b9\u05e7\u05b0\u05e7\u05b5\u05d9 (khoq\u00ffqey) of v. 9 (see Lindars, 227)."}, {"pk": 2831366, "translation": "NET", "book": 7, "chapter": 5, "verse": 3, "text": "Hear, O kings! Pay attention, O rulers! I will sing to the LORD! I will sing to the LORD God of Israel!", "comment": "tn Or \u201cmake music.\u201d
tn Heb \u201cI, to the Lord, I, I will sing!\u201d The first singular personal pronoun is used twice, even though a first person finite verbal form is employed."}, {"pk": 2831367, "translation": "NET", "book": 7, "chapter": 5, "verse": 4, "text": "O LORD, when you departed from Seir, when you marched from Edom\u2019s plains, the earth shook, the heavens poured down, the clouds poured down rain.", "comment": "tn Or \u201cwent out.\u201d
tn Heb \u201cwater.\u201d"}, {"pk": 2831368, "translation": "NET", "book": 7, "chapter": 5, "verse": 5, "text": "The mountains trembled before the LORD, the God of Sinai; before the LORD God of Israel.", "comment": "tn Heb \u201cthis one of Sinai.\u201d The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.
tn Or \u201cquaked.\u201d The translation assumes the form \u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc (nazollu) from the root \u05d6\u05b8\u05dc\u05b7\u05dc (zalal, \u201cto quake\u201d; see HALOT 272 s.v. II \u05d6\u05dc\u05dc). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb \u05e0\u05b8\u05d6\u05b7\u05dc (nazul, \u201cto flow [with torrents of rain water]\u201d)."}, {"pk": 2831369, "translation": "NET", "book": 7, "chapter": 5, "verse": 6, "text": "In the days of Shamgar son of Anath, in the days of Jael caravans disappeared; travelers had to go on winding side roads.", "comment": "tc The translation assumes the form \u05d0\u05b3\u05e8\u05b0\u05d7\u05d5\u05b9\u05ea (\u2019or\u00ffkhot, \u201ccaravans\u201d) rather than \u05d0\u05b3\u05e8\u05b8\u05d7\u05d5\u05b9\u05ea (\u2019orakhot, \u201croadways\u201d) because it makes a tighter parallel with \u201ctravelers\u201d in the next line.
tn Or \u201cceased.\u201d
tn Heb \u201cOnes walking on paths.\u201d"}, {"pk": 2831370, "translation": "NET", "book": 7, "chapter": 5, "verse": 7, "text": "Warriors were scarce, they were scarce in Israel, until you arose, Deborah, until you arose as a motherly protector in Israel.", "comment": "tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, \u201cI arose\u201d (cf. NAB, NASB, NIV).
tn The meaning of the Hebrew noun \u05e4\u05b0\u05e8\u05b8\u05d6\u05d5\u05b9\u05df (f\u00ffrazon) is uncertain. Some understand the meaning as \u201cleaders\u201d or \u201cthose living in rural areas.\u201d The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1\u20135, 237-38.
tn Or \u201cceased.\u201d
tn Heb \u201cmother.\u201d The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called \u201cfather,\u201d so Deborah, a prophetess, is called \u201cmother\u201d (B. Lindars, Judges 1\u20135, 239)."}, {"pk": 2831371, "translation": "NET", "book": 7, "chapter": 5, "verse": 8, "text": "God chose new leaders, then fighters appeared in the city gates; but, I swear, not a shield or spear could be found, among forty military units in Israel.", "comment": "tn Or \u201cwarriors.\u201d The Hebrew text reads literally, \u201cHe chose God/gods new.\u201d Some take \u201cIsrael\u201d as the subject of the verb, \u201cgods\u201d as object, and \u201cnew\u201d as an adjective modifying \u201cgods.\u201d This yields the translation, \u201c(Israel) chose new gods.\u201d In this case idolatry is the cause of the trouble alluded to in the context. The present translation takes \u201cGod\u201d as subject of the verb and \u201cnew\u201d as substantival, referring to the new leaders raised up by God (see v. 9a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1\u20135, 239-40.
tn Heb \u201cA shield, it could not be seen, nor a spear.\u201d The translation assumes that the Hebrew particle \u05d0\u05b4\u05dd (\u2019im) introduces an oath of denial (see GKC 472 \u00a7149.e).
tn The translation of this difficult line is speculative because the second word, \u05dc\u05b8\u05d7\u05b6\u05dd (lakhem), appears only here. The line in the Hebrew text literally reads, \u201cThen [?] gates.\u201d Interpretations and emendations of the Hebrew text abound (see B. Lindars, Judges 1\u20135, 239-40). The translation assumes a repointing of the form as a Qal participle \u05dc\u05b9\u05d7\u05b5\u05dd (lokhem) from the verbal root \u05dc\u05b8\u05d7\u05b7\u05dd (lakham, \u201cfight\u201d) and understands a substantival use (\u201cfighter\u201d). \u201cFighter\u201d is a collective reference to the military leaders or warriors mentioned in the preceding line and in v. 9. (For other occurrences of the Qal of \u05dc\u05b8\u05d7\u05b7\u05dd, see Pss 35:1; 56:2\u20133.)
tn Traditionally \u201cforty thousand,\u201d but this may be an instance where Hebrew term \u05d0\u05b6\u05dc\u05b6\u05e3 (\u2019elef) refers to a military unit. This is the view assumed by the translation (\u201cforty military units\u201d)."}, {"pk": 2831372, "translation": "NET", "book": 7, "chapter": 5, "verse": 9, "text": "My heart went out to Israel\u2019s leaders, to the people who answered the call to war. Praise the LORD!", "comment": "tn The words \u201cwent out\u201d are supplied in the translation for clarity."}, {"pk": 2831373, "translation": "NET", "book": 7, "chapter": 5, "verse": 10, "text": "You who ride on light-colored female donkeys, who sit on saddle blankets, you who walk on the road, pay attention!", "comment": "tn The meaning of the Hebrew word \u05de\u05b4\u05d3\u05bc\u05b4\u05d9\u05df (middin, \u201csaddle blankets\u201d) in this context is uncertain."}, {"pk": 2831374, "translation": "NET", "book": 7, "chapter": 5, "verse": 11, "text": "Hear the sound of those who divide the sheep among the watering places; there they tell of the Lord\u2019s victorious deeds, the victorious deeds of his warriors in Israel. Then the LORD\u2019s people went down to the city gates \u2014", "comment": "tn The meaning of the Hebrew word is uncertain. Some translate \u201cthose who distribute the water\u201d (HALOT 344 s.v. \u05d7\u05e6\u05e5 pi). For other options see B. Lindars, Judges 1\u20135, 246-47.
tn The word \u201cHear\u201d is supplied in the translation for clarification and for stylistic reasons.
tn See the note on the term \u201cwarriors\u201d in v. 7.
tn Or perhaps \u201crepeat.\u201d"}, {"pk": 2831375, "translation": "NET", "book": 7, "chapter": 5, "verse": 12, "text": "Wake up, wake up, Deborah! Wake up, wake up, sing a song! Get up, Barak! Capture your prisoners of war, son of Abinoam!", "comment": "tn Heb \u201ctake captive your captives.\u201d (The Hebrew text uses a cognate accusative here.)"}, {"pk": 2831376, "translation": "NET", "book": 7, "chapter": 5, "verse": 13, "text": "Then the survivors came down to the mighty ones; the LORD\u2019s people came down to me as warriors.", "comment": "sn The speaker may be Deborah here.
tn The translation assumes the preposition \u05d1 (bet) prefixed to \u201cwarriors\u201d has the force of \u201cin the capacity of.\u201d For this use of the preposition, see GKC 379 \u00a7119.i.
sn The expression mighty ones probably refers to the leaders of the army.
tn This probably refers to those who responded to the call for war. They were \u201csurvivors\u201d of the Canaanite oppression (see B. Lindars, Judges 1\u20135, 250).
tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of \u05d9\u05b8\u05e8\u05b7\u05d3 (yarad, \u201cto go down\u201d). The form as pointed in the MT appears to be from \u05e8\u05b8\u05d3\u05b8\u05d4 (radah, \u201cto rule\u201d). See GKC 188 \u00a769.g. The same form, translated \u201ccame down,\u201d occurs in the next line as well."}, {"pk": 2831377, "translation": "NET", "book": 7, "chapter": 5, "verse": 14, "text": "They came from Ephraim, who uprooted Amalek, they follow after you, Benjamin, with your soldiers. From Makir leaders came down, from Zebulun came the ones who march carrying an officer\u2019s staff.", "comment": "tn Heb \u201cFrom Ephraim their root in Amalek\u201d (the words \u201cthey came\u201d are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1\u20135, 252-53. The present translation repoints \u05e9\u05c1\u05b8\u05e8\u05b0\u05e9\u05c1\u05b8\u05dd (shorsham, traditionally translated \u201ctheir root\u201d) as a Piel verb form with enclitic mem (\u05dd). The preposition \u05d1 (bet) on \u05e2\u05b2\u05de\u05b8\u05dc\u05b5\u05e7 (\u2019amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim\u2019s territory encompassed the hill country of the Amalekites (Judg 12:15).
tn The words \u201cThey follow\u201d are supplied in the translation for clarification and for stylistic reasons.
tn The word \u201ccame\u201d is supplied in the translation for clarification and for stylistic reasons.
tn Or possibly \u201cwho carry.\u201d"}, {"pk": 2831378, "translation": "NET", "book": 7, "chapter": 5, "verse": 15, "text": "Issachar\u2019s leaders were with Deborah, the men of Issachar supported Barak; into the valley they were sent under Barak\u2019s command. Among the clans of Reuben there was intense heart searching.", "comment": "tn Heb \u201cgreat was.\u201d
tn Heb \u201cIssachar.\u201d The words \u201cthe men of\u201d are supplied in the translation for clarification.
tn Or \u201cwas true to.\u201d
tn Heb \u201cat his feet.\u201d
tc The great majority of Hebrew mss have \u201cresolves of heart,\u201d but a few mss read \u201csearchings of heart,\u201d which is preferable in light of v. 16."}, {"pk": 2831379, "translation": "NET", "book": 7, "chapter": 5, "verse": 16, "text": "Why do you remain among the sheepfolds, listening to the shepherds playing their pipes for their flocks? As for the clans of Reuben \u2014 there was intense searching of heart.", "comment": "tn Heb \u201clistening to the pipe playing for the flocks.\u201d
tn Or \u201cwhistling.\u201d
tn The meaning of the Hebrew word \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b0\u05ea\u05b7\u05d9\u05b4\u05dd (mishp\u00fftayim) is uncertain. Some understand the word to mean \u201ccampfires.\u201d"}, {"pk": 2831380, "translation": "NET", "book": 7, "chapter": 5, "verse": 17, "text": "Gilead stayed put beyond the Jordan River. As for Dan \u2014 why did he seek temporary employment in the shipyards? Asher remained on the seacoast, he stayed by his harbors.", "comment": "tn Heb \u201cDan, why did he live as a resident alien, ships.\u201d The verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur) usually refers to taking up residence outside one\u2019s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1\u20135, 262.
tn Heb \u201clived\u201d or \u201csettled down.\u201dsn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.
tn Heb \u201clived.\u201d
tn Heb \u201clived\u201d or \u201csettled down.\u201d
tn The meaning of the Hebrew word \u05de\u05b4\u05e4\u05b0\u05e8\u05b8\u05e5 (mifrats) is uncertain, but the parallelism (note \u201cseacoast\u201d) suggests \u201charbors.\u201d"}, {"pk": 2831381, "translation": "NET", "book": 7, "chapter": 5, "verse": 18, "text": "The men of Zebulun were not concerned about their lives; Naphtali charged on to the battlefields.", "comment": "tn Heb \u201cNaphtali was on the heights of the field.\u201d
tn Heb \u201cZebulun was a people which despised its life even unto death.\u201d"}, {"pk": 2831382, "translation": "NET", "book": 7, "chapter": 5, "verse": 19, "text": "Kings came, they fought; the kings of Canaan fought, at Taanach by the waters of Megiddo, but they took no silver as plunder.", "comment": "tn The contrastive conjunction \u201cbut\u201d is interpretive.
map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1."}, {"pk": 2831383, "translation": "NET", "book": 7, "chapter": 5, "verse": 20, "text": "From the sky the stars fought, from their paths in the heavens they fought against Sisera.", "comment": "tn The words \u201cin the heavens\u201d are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.
tn The MT takes \u201cthe stars\u201d with what follows rather than with the first colon of v. 20. But for metrical reasons it seems better to move the atnach and read the colon as indicated in the translation.
tn Or \u201cfrom heaven.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2831384, "translation": "NET", "book": 7, "chapter": 5, "verse": 21, "text": "The Kishon River carried them off; the river confronted them \u2014 the Kishon River. Step on the necks of the strong!", "comment": "tn This line is traditionally taken as the poet-warrior\u2019s self-exhortation, \u201cMarch on, my soul, in strength!\u201d The present translation (a) takes the verb (a second feminine singular form) as addressed to Deborah (cf. v. 12), (b) understands \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) in its well-attested sense of \u201cthroat; neck\u201d (cf. Jonah 2:6), (c) takes the final yod (\u05d9) on \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshiy) as an archaic construct indicator (rather than a suffix), and (d) interprets \u05e2\u05b9\u05d6 (\u2019oz, \u201cstrength\u201d) as an attributive genitive (literally, \u201cnecks of strength,\u201d i.e., \u201cstrong necks\u201d). For fuller discussion and various proposals, see B. Lindars, Judges 1\u20135, 270-71.
tn Possibly \u201cthe ancient river,\u201d but it seems preferable in light of the parallel line (which has a verb) to emend the word (attested only here) to a verb (\u05e7\u05b8\u05d3\u05b7\u05dd, qadam) with pronominal object suffix."}, {"pk": 2831385, "translation": "NET", "book": 7, "chapter": 5, "verse": 22, "text": "The horses\u2019 hooves pounded the ground; the stallions galloped madly.", "comment": "tn The words \u201cthe ground\u201d are not in the Hebrew text, but are supplied in the translation for clarification.
tc The MT as it stands has a singular noun, but if one moves the prefixed mem (\u05de) from the beginning of the next word to the end of \u05e1\u05d5\u05bc\u05e1 (sus), the expected plural form is achieved. Another possibility is to understand an error of scribal haplography here, in which case the letter mem should appear in both places.
tn Heb \u201cgalloped, galloped.\u201d The repetition is for emphasis and is more appropriately indicated in English with an adverb."}, {"pk": 2831386, "translation": "NET", "book": 7, "chapter": 5, "verse": 23, "text": "\u2018Call judgment down on Meroz,\u2019 says the LORD\u2019s angelic messenger; \u2018Be sure to call judgment down on those who live there, because they did not come to help in the LORD\u2019s battle, to help in the LORD\u2019s battle against the warriors.\u2019", "comment": "tn The adjective \u201cangelic\u201d is interpretive.
tn Heb \u201c[to] curse.\u201d
tn Heb \u201cto the help of the Lord\u201d (the same Hebrew phrase occurs in the following line). Another option is to read \u201cto aid the Lord\u2019s cause.\u201d
tn Or \u201calong with the other warriors.\u201d
tn Heb \u201cCurse, cursing.\u201d The Hebrew construction is emphatic.
tn Heb \u201cCurse Meroz.\u201d"}, {"pk": 2831387, "translation": "NET", "book": 7, "chapter": 5, "verse": 24, "text": "The most rewarded of women should be Jael, the wife of Heber the Kenite! She should be the most rewarded of women who live in tents.", "comment": "tn Or \u201cblessed.\u201d"}, {"pk": 2831388, "translation": "NET", "book": 7, "chapter": 5, "verse": 25, "text": "He asked for water, and she gave him milk; in a bowl fit for a king, she served him curds.", "comment": "tn Or \u201cfor mighty ones.\u201d"}, {"pk": 2831389, "translation": "NET", "book": 7, "chapter": 5, "verse": 26, "text": "Her left hand reached for the tent peg, her right hand for the workmen\u2019s hammer. She \u201chammered\u201d Sisera, she shattered his skull, she smashed his head, she drove the tent peg through his temple.", "comment": "tn The adjective \u201cleft\u201d is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.
tn The verb used here is from the same root as the noun \u201chammer\u201d in the preceding line.
tn Or \u201chead.\u201d
tn The phrase \u201chis head\u201d (an implied direct object) is supplied in the translation for clarification.
tn Heb \u201cshe pierced his temple.\u201d"}, {"pk": 2831390, "translation": "NET", "book": 7, "chapter": 5, "verse": 27, "text": "Between her feet he collapsed, he fell limp and was lifeless; between her feet he collapsed and fell limp, in the spot where he collapsed, there he fell limp \u2014 violently murdered!", "comment": "tn Or \u201cdead, murdered.\u201d
tn Heb \u201che fell.\u201d The same Hebrew expression occurs two more times in this verse.
tn Heb \u201cand he lay."}, {"pk": 2831391, "translation": "NET", "book": 7, "chapter": 5, "verse": 28, "text": "Through the window she looked; Sisera\u2019s mother cried out through the lattice: \u2018Why is his chariot so slow to return? Why are the hoofbeats of his chariot-horses delayed?\u2019", "comment": "tn Heb \u201cchariots.\u201d"}, {"pk": 2831392, "translation": "NET", "book": 7, "chapter": 5, "verse": 29, "text": "The wisest of her ladies answer; indeed she even thinks to herself,", "comment": "tn Or \u201cprincesses.\u201d"}, {"pk": 2831393, "translation": "NET", "book": 7, "chapter": 5, "verse": 30, "text": "\u2018No doubt they are gathering and dividing the plunder \u2014 a girl or two for each man to rape! Sisera is grabbing up colorful cloth, he is grabbing up colorful embroidered cloth, two pieces of colorful embroidered cloth, for the neck of the plunderer!\u2019", "comment": "tn Heb \u201cAre they not finding, dividing the plunder?\u201d
tn The translation assumes an emendation of the noun (\u201cplunder\u201d) to a participle, \u201cplunderer.\u201d
tn Heb \u201cthe plunder of embroidered cloth.\u201d
tn Heb \u201cthe plunder of dyed cloth is for Sisera.\u201d
tn Heb \u201ca womb or two for each man.\u201d The words \u201cto rape\u201d are interpretive. The Hebrew noun translated \u201cgirl\u201d means literally \u201cwomb\u201d (BDB 933 s.v. I. \u05e8\u05b7\u05d7\u05b7\u05dd), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera\u2019s mother alludes to the sexual brutality which typified the aftermath of battle."}, {"pk": 2831394, "translation": "NET", "book": 7, "chapter": 5, "verse": 31, "text": "May all your enemies perish like this, O LORD! But may those who love you shine like the rising sun at its brightest!\u201d And the land had rest for forty years.", "comment": "tn Heb \u201cBut may those who love him be like the going forth of the sun in its strength.\u201d"}, {"pk": 2831395, "translation": "NET", "book": 7, "chapter": 6, "verse": 1, "text": "The Israelites did evil in the LORD\u2019s sight, so the LORD turned them over to Midian for seven years.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cgave them into the hand of.\u201d"}, {"pk": 2831396, "translation": "NET", "book": 7, "chapter": 6, "verse": 2, "text": "The Midianites overwhelmed Israel. Because of Midian the Israelites made shelters for themselves in the hills, as well as caves and strongholds.", "comment": "tn Or possibly \u201csecret storage places.\u201d The Hebrew word occurs only here in the Hebrew Bible.
tn Heb \u201cthe hand of Midian.\u201d
tn Heb \u201cThe hand of Midian was strong against Israel.\u201d"}, {"pk": 2831397, "translation": "NET", "book": 7, "chapter": 6, "verse": 3, "text": "Whenever the Israelites planted their crops, the Midianites, Amalekites, and the people from the east would attack them.", "comment": "tn Heb \u201cMidian, Amalek, and the sons of the east would go up, they would go up against him.\u201d The translation assumes that \u05d5\u05b0\u05e2\u05b8\u05dc\u05d5\u05bc (v\u00ff\u2019alu) is dittographic (note the following \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5, \u2019alayv).
tn Heb \u201cWhenever Israel sowed seed.\u201d"}, {"pk": 2831398, "translation": "NET", "book": 7, "chapter": 6, "verse": 4, "text": "They invaded the land and devoured its crops all the way to Gaza. They left nothing for the Israelites to eat, and they took away the sheep, oxen, and donkeys.", "comment": "tn Heb \u201cthe crops of the land.\u201d
tn Heb \u201cdestroyed.\u201d
tn Heb \u201cThey left no sustenance in Israel.\u201d
tn The words \u201cthey took away\u201d are supplied in the translation for clarification.
tn Heb \u201cThey encamped against them.\u201d"}, {"pk": 2831399, "translation": "NET", "book": 7, "chapter": 6, "verse": 5, "text": "When they invaded with their cattle and tents, they were as thick as locusts. Neither they nor their camels could be counted. They came to devour the land.", "comment": "tn Heb \u201cdestroy.\u201d The translation \u201cdevour\u201d carries through the imagery of a locust plague earlier in this verse.
tn Heb \u201cnumerous.\u201d
tn Heb \u201ccame up.\u201d
tn Heb \u201cTo them and to their camels there was no number.\u201d"}, {"pk": 2831400, "translation": "NET", "book": 7, "chapter": 6, "verse": 6, "text": "Israel was so severely weakened by Midian that the Israelites cried out to the LORD for help."}, {"pk": 2831401, "translation": "NET", "book": 7, "chapter": 6, "verse": 7, "text": "When the Israelites cried out to the LORD for help because of Midian,"}, {"pk": 2831402, "translation": "NET", "book": 7, "chapter": 6, "verse": 8, "text": "he sent a prophet to the Israelites. He said to them, \u201cThis is what the LORD God of Israel says: \u2018I brought you up from Egypt and took you out of that place of slavery.", "comment": "tn Heb \u201cof the house of slavery.\u201d
tn Heb \u201cthe Lord\u201d; the proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
tn Heb \u201ca man, a prophet.\u201d Hebrew idiom sometimes puts a generic term before a more specific designation.
tc Some ancient witnesses read \u201cfrom the land of Egypt.\u201d \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 (me\u2019erets, \u201cfrom the land [of]\u201d) could have been accidentally omitted by homoioarcton (note the following \u05de\u05b4\u05de\u05bc\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd [mimmitsrayim, \u201cfrom Egypt\u201d])."}, {"pk": 2831403, "translation": "NET", "book": 7, "chapter": 6, "verse": 9, "text": "I rescued you from Egypt\u2019s power and from the power of all who oppressed you. I drove them out before you and gave their land to you.", "comment": "tn Heb \u201chand\u201d (also a second time later in this verse)."}, {"pk": 2831404, "translation": "NET", "book": 7, "chapter": 6, "verse": 10, "text": "I said to you, \u201cI am the LORD your God! Do not worship the gods of the Amorites, in whose land you are now living!\u201d But you have disobeyed me.\u2019\u201d", "comment": "tn Heb \u201cyou have not listened to my voice.\u201d
tn Heb \u201cDo not fear.\u201d"}, {"pk": 2831405, "translation": "NET", "book": 7, "chapter": 6, "verse": 11, "text": "The LORD\u2019s angelic messenger came and sat down under the oak tree in Ophrah owned by Joash the Abiezrite. He arrived while Joash\u2019s son Gideon was threshing wheat in a winepress so he could hide it from the Midianites.", "comment": "tn Heb \u201cbeating out.\u201d
tn The adjective \u201cangelic\u201d is interpretive.sn The Lord\u2019s angelic messenger is also mentioned in Judg 2:1.
tn Heb \u201cMidian.\u201d
sn Threshing wheat in a winepress. One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel, 63.
tn Heb \u201cNow Gideon his son\u2026\u201d The Hebrew circumstantial clause (note the pattern vav [\u05d5] + subject + predicate) breaks the narrative sequence and indicates that the angel\u2019s arrival coincided with Gideon\u2019s threshing."}, {"pk": 2831406, "translation": "NET", "book": 7, "chapter": 6, "verse": 12, "text": "The LORD\u2019s messenger appeared and said to him, \u201cThe LORD is with you, courageous warrior!\u201d"}, {"pk": 2831407, "translation": "NET", "book": 7, "chapter": 6, "verse": 13, "text": "Gideon said to him, \u201cPardon me, but if the LORD is with us, why has such disaster overtaken us? Where are all his miraculous deeds our ancestors told us about? They said, \u2018Did the LORD not bring us up from Egypt?\u2019 But now the LORD has abandoned us and handed us over to Midian.\u201d", "comment": "tn Heb \u201call this.\u201d
tn Heb \u201csaying.\u201d
tn Heb \u201cBut my lord.\u201d"}, {"pk": 2831408, "translation": "NET", "book": 7, "chapter": 6, "verse": 14, "text": "Then the LORD himself turned to him and said, \u201cYou have the strength. Deliver Israel from the power of the Midianites! Have I not sent you?\u201d", "comment": "tn Heb \u201cthe hand of Midian.\u201d
sn Some interpreters equate the Lord and the messenger in this story, but they are more likely distinct. In vv. 22\u201323 the Lord and Gideon continue to carry on a conversation after the messenger has vanished (v. 21).
tn Heb \u201cGo in this strength of yours.\u201d"}, {"pk": 2831409, "translation": "NET", "book": 7, "chapter": 6, "verse": 15, "text": "Gideon said to him, \u201cBut Lord, how can I deliver Israel? Just look! My clan is the weakest in Manasseh, and I am the youngest in my family.\u201d", "comment": "tn Heb \u201cwith what.\u201d
tn Heb \u201cin my father\u2019s house.\u201d
tn Heb \u201che\u201d; the referent (Gideon) has been specified in the translation for clarity.
tn Note the switch to \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cLord\u201d). Gideon seems aware that he is speaking to someone other than, and superior to, the messenger, whom he addressed as \u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9 (\u2019adoniy, \u201cmy lord\u201d) in v. 13."}, {"pk": 2831410, "translation": "NET", "book": 7, "chapter": 6, "verse": 16, "text": "The LORD said to him, \u201cAh, but I will be with you! You will strike down the whole Midianite army.\u201d", "comment": "tn Or \u201ccertainly.\u201d
tn Heb \u201cYou will strike down Midian as one man.\u201d The idiom \u201cas one man\u201d emphasizes the collective unity of a group (see Judg 20:8, 11). Here it may carry the force, \u201cas if they were just one man.\u201d"}, {"pk": 2831411, "translation": "NET", "book": 7, "chapter": 6, "verse": 17, "text": "Gideon said to him, \u201cIf you really are pleased with me, then give me a sign as proof that it is really you speaking with me.", "comment": "tn Heb \u201che\u201d; the referent (Gideon) has been specified in the translation for clarity.
tn Heb \u201cIf I have found favor in your eyes.\u201d
tn Heb \u201cperform for me.\u201d"}, {"pk": 2831412, "translation": "NET", "book": 7, "chapter": 6, "verse": 18, "text": "Do not leave this place until I come back with a gift and present it to you.\u201d The LORD said, \u201cI will stay here until you come back.\u201d", "comment": "tn Heb \u201cand I will bring out my gift.\u201d The precise nuance of the Hebrew word \u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4 (minkhah, \u201cgift\u201d) is uncertain in this context. It may refer to a gift offered as a sign of goodwill or submission. In some cases it is used of a gift offered to appease someone whom the offerer has offended. The word can also carry a sacrificial connotation.
tn The Hebrew text adds \u201cto you,\u201d but this has not been included in the translation for stylistic reasons."}, {"pk": 2831413, "translation": "NET", "book": 7, "chapter": 6, "verse": 19, "text": "Gideon went and prepared a young goat, along with unleavened bread made from an ephah of flour. He put the meat in a basket and the broth in a pot. He brought the food to him under the oak tree and presented it to him.", "comment": "tn The words \u201cthe food\u201d are not in the Hebrew text (an implied direct object). They are supplied in the translation for clarification and for stylistic reasons.
tn Heb \u201ca kid from among the goats.\u201d"}, {"pk": 2831414, "translation": "NET", "book": 7, "chapter": 6, "verse": 20, "text": "God\u2019s messenger said to him, \u201cPut the meat and unleavened bread on this rock, and pour out the broth.\u201d Gideon did as instructed.", "comment": "tn Heb \u201cTake the meat\u2026and put [it] on this rock.\u201d
tn Heb \u201cand he did so.\u201d"}, {"pk": 2831415, "translation": "NET", "book": 7, "chapter": 6, "verse": 21, "text": "The LORD\u2019s messenger touched the meat and the unleavened bread with the tip of his staff. Fire flared up from the rock and consumed the meat and unleavened bread. The LORD\u2019s messenger then disappeared.", "comment": "tn Heb \u201cextended the tip of the staff which was in his hand and touched the meat and unleavened bread.\u201d
tn Heb \u201cwent from his eyes.\u201d"}, {"pk": 2831416, "translation": "NET", "book": 7, "chapter": 6, "verse": 22, "text": "When Gideon realized that it was the LORD\u2019s messenger, he said, \u201cOh no! Master, LORD! I have seen the LORD\u2019s messenger face to face!\u201d", "comment": "tn Heb \u201csaw.\u201d
tn The Hebrew text reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b7\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b4\u05d4 (\u2019adonay y\u00ffhvih, \u201cLord [the same title used in v. 15], Lord\u201d).
tn Or \u201cAh!\u201d
tn Heb \u201cGideon.\u201d The proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2831417, "translation": "NET", "book": 7, "chapter": 6, "verse": 23, "text": "The LORD said to him, \u201cYou are safe! Do not be afraid! You are not going to die!\u201d", "comment": "tn Heb \u201cPeace to you.\u201d For a similar use of this idiom to introduce a reassuring word, see Gen 43:23."}, {"pk": 2831418, "translation": "NET", "book": 7, "chapter": 6, "verse": 24, "text": "Gideon built an altar for the LORD there, and named it \u201cThe LORD is on friendly terms with me.\u201d To this day it is still there in Ophrah of the Abiezrites.", "comment": "tn Heb \u201cThe Lord is peace.\u201d Gideon\u2019s name for the altar plays on the Lord\u2019s reassuring words to him, \u201cPeace to you.\u201d"}, {"pk": 2831419, "translation": "NET", "book": 7, "chapter": 6, "verse": 25, "text": "That night the LORD said to him, \u201cTake the bull from your father\u2019s herd, as well as a second bull, one that is seven years old. Pull down your father\u2019s Baal altar and cut down the nearby Asherah pole.", "comment": "tn Or \u201cTake a bull from your father\u2019s herd, the second one, the one seven years old.\u201d Apparently Gideon would need the bulls to pull down the altar."}, {"pk": 2831420, "translation": "NET", "book": 7, "chapter": 6, "verse": 26, "text": "Then build an altar for the LORD your God on the top of this stronghold according to the proper pattern. Take the second bull and offer it as a burnt sacrifice on the wood from the Asherah pole that you cut down.\u201d", "comment": "tn Possibly \u201cin a row\u201d or \u201cin a layer,\u201d perhaps referring to the arrangement of the stones used in the altar\u2019s construction."}, {"pk": 2831421, "translation": "NET", "book": 7, "chapter": 6, "verse": 27, "text": "So Gideon took ten of his servants and did just as the LORD had told him. He was too afraid of his father\u2019s family and the men of the city to do it in broad daylight, so he waited until nighttime.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cmen from among his servants.\u201d
tn Heb \u201cso he did it at night.\u201d"}, {"pk": 2831422, "translation": "NET", "book": 7, "chapter": 6, "verse": 28, "text": "When the men of the city got up the next morning, they saw the Baal altar pulled down, the nearby Asherah pole cut down, and the second bull sacrificed on the newly built altar.", "comment": "tn Heb \u201clook!\u201d The narrator uses this word to invite his audience/readers to view the scene through the eyes of the men."}, {"pk": 2831423, "translation": "NET", "book": 7, "chapter": 6, "verse": 29, "text": "They said to one another, \u201cWho did this?\u201d They investigated the matter thoroughly and concluded that Gideon son of Joash had done it.", "comment": "tn Heb \u201cthis thing.\u201d
tn Heb \u201cthey inquired and searched.\u201d The synonyms are joined to emphasize the care with which they conducted their inquiry.
tn Heb \u201cand said.\u201d Perhaps the plural subject is indefinite. If so, it could be translated, \u201cthey were told.\u201d
tn Heb \u201ceach one to his neighbor.\u201d"}, {"pk": 2831424, "translation": "NET", "book": 7, "chapter": 6, "verse": 30, "text": "The men of the city said to Joash, \u201cBring out your son, so we can execute him! He pulled down the Baal altar and cut down the nearby Asherah pole.\u201d", "comment": "tn Heb \u201cand let him die.\u201d The jussive form with vav after the imperative is best translated as a purpose clause."}, {"pk": 2831425, "translation": "NET", "book": 7, "chapter": 6, "verse": 31, "text": "But Joash said to all those who confronted him, \u201cMust you fight Baal\u2019s battles? Must you rescue him? Whoever takes up his cause will die by morning! If he really is a god, let him fight his own battles! After all, it was his altar that was pulled down.\u201d", "comment": "sn Whoever takes up his cause will die by morning. This may be a warning to the crowd that Joash intends to defend his son and to kill anyone who tries to execute Gideon. Then again, it may be a sarcastic statement about Baal\u2019s apparent inability to defend his own honor. Anyone who takes up Baal\u2019s cause may end up dead, perhaps by the same hand that pulled down the pagan god\u2019s altar.
tn Heb \u201cto all who stood against him.\u201d
tn Heb \u201cDo you fight for Baal?\u201d
tn Heb \u201cfights for him.\u201d
tn Heb \u201cfight for himself.\u201d
tn Heb \u201cfor he pulled down his altar.\u201d The subject of the verb, if not Gideon, is indefinite (in which case a passive translation is permissible)."}, {"pk": 2831426, "translation": "NET", "book": 7, "chapter": 6, "verse": 32, "text": "That very day Gideon\u2019s father named him Jerub-Baal, because he had said, \u201cLet Baal fight with him, for it was his altar that was pulled down.\u201d", "comment": "tn Heb \u201cHe called him on that day Jerub-Baal.\u201d The name means, at least by popular etymology, \u201cLet Baal fight!\u201d"}, {"pk": 2831427, "translation": "NET", "book": 7, "chapter": 6, "verse": 33, "text": "All the Midianites, Amalekites, and the people from the east assembled. They crossed the Jordan River and camped in the Jezreel Valley.", "comment": "tn The words \u201cthe Jordan River\u201d are not in the Hebrew text, but are supplied in the translation for clarification.
tn Heb \u201cMidian, Amalek, and the sons of the east.\u201d"}, {"pk": 2831428, "translation": "NET", "book": 7, "chapter": 6, "verse": 34, "text": "The LORD\u2019s spirit took control of Gideon. He blew a trumpet, summoning the Abiezrites to follow him.", "comment": "tn Heb \u201cAbiezer was summoned after him.\u201d
tn Heb \u201cclothed.\u201d
tn That is, \u201cmustered an army.\u201d"}, {"pk": 2831429, "translation": "NET", "book": 7, "chapter": 6, "verse": 35, "text": "He sent messengers throughout Manasseh and summoned them to follow him as well. He also sent messengers throughout Asher, Zebulun, and Naphtali, and they came up to meet him.", "comment": "tn Heb \u201cand he also was summoned after him.\u201d"}, {"pk": 2831430, "translation": "NET", "book": 7, "chapter": 6, "verse": 36, "text": "Gideon said to God, \u201cIf you really intend to use me to deliver Israel, as you promised, then give me a sign as proof.", "comment": "tn The words \u201cthen give me a sign as proof\u201d are supplied in the translation for clarification.
tn More literally, \u201cyou are about to deliver Israel by my hand.\u201d"}, {"pk": 2831431, "translation": "NET", "book": 7, "chapter": 6, "verse": 37, "text": "Look, I am putting a wool fleece on the threshing floor. If there is dew only on the fleece, and the ground around it is dry, then I will be sure that you will use me to deliver Israel, as you promised.\u201d", "comment": "tn Heb \u201call the ground.\u201d
tn Or \u201cknow.\u201d
tn Heb \u201cyou will deliver Israel by my hand.\u201d"}, {"pk": 2831432, "translation": "NET", "book": 7, "chapter": 6, "verse": 38, "text": "The LORD did as he asked. When he got up the next morning, he squeezed the fleece, and enough dew dripped from it to fill a bowl.", "comment": "tn Heb \u201cAnd it was so.\u201d
tn Heb \u201cdew dripped from the fleece \u2013 a bowl full of water.\u201d"}, {"pk": 2831433, "translation": "NET", "book": 7, "chapter": 6, "verse": 39, "text": "Gideon said to God, \u201cPlease do not get angry at me, when I ask for just one more sign. Please allow me one more test with the fleece. This time make only the fleece dry, while the ground around it is covered with dew.\u201d", "comment": "tn Heb \u201clet the fleece alone be dry, while dew is on all the ground.\u201d
tn Heb \u201cLet your anger not rage at me, so that I might speak only this once.\u201d"}, {"pk": 2831434, "translation": "NET", "book": 7, "chapter": 6, "verse": 40, "text": "That night God did as he asked. Only the fleece was dry and the ground around it was covered with dew.", "comment": "tn Heb \u201cGod did so that night.\u201d"}, {"pk": 2831435, "translation": "NET", "book": 7, "chapter": 7, "verse": 1, "text": "Jerub-Baal (that is, Gideon) and his men got up the next morning and camped near the spring of Harod. The Midianites were camped north of them near the hill of Moreh in the valley.", "comment": "tn Heb \u201cand all the people who were with him.\u201d
sn The name Harod means, ironically, \u201ctrembling.\u201d
tn Heb \u201cMidian.\u201d The LXX reads \u201cand Amalek\u201d (cf. v. 12; 6:33)."}, {"pk": 2831436, "translation": "NET", "book": 7, "chapter": 7, "verse": 2, "text": "The LORD said to Gideon, \u201cYou have too many men for me to hand Midian over to you. Israel might brag, \u2018Our own strength has delivered us.\u2019", "comment": "tn Heb \u201cthe people who are with you are too numerous for me to give Midian into their hand.\u201d
tn Heb \u201cmy hand has delivered me.\u201d
tn Heb \u201cmight glorify itself against me.\u201d"}, {"pk": 2831437, "translation": "NET", "book": 7, "chapter": 7, "verse": 3, "text": "Now, announce to the men, \u2018Whoever is shaking with fear may turn around and leave Mount Gilead.\u2019\u201d Twenty-two thousand men went home; ten thousand remained.", "comment": "tn Heb \u201cafraid and shaking.\u201d
tc Many interpreters reject the MT reading \u201cand leave Mount Gilead\u201d for geographical reasons. A possible alternative, involving rather radical emendation of the Hebrew text, would be, \u201cSo Gideon tested them\u201d (i.e., thinned the ranks in this manner).
tn Heb \u201cpeople.\u201d The translation uses \u201cmen\u201d because warriors are in view, and in ancient Israelite culture these would be only males. (This is also the case in vv. 4, 5, 6, 7, 8.)
tn Or \u201cturned around, back.\u201d
tn Heb \u201ccall into the ears of the people.\u201d"}, {"pk": 2831438, "translation": "NET", "book": 7, "chapter": 7, "verse": 4, "text": "The LORD spoke to Gideon again, \u201cThere are still too many men. Bring them down to the water and I will thin the ranks some more. When I say, \u2018This one should go with you,\u2019 pick him to go; when I say, \u2018This one should not go with you,\u2019 do not take him.\u201d", "comment": "tn Heb also has \u201cto you.\u201d
tn Heb \u201ctoo many people.\u201d
tn Heb \u201ctest them for you there.\u201d
tn Heb \u201che should not go.\u201d
tn Heb \u201che should go with you.\u201d"}, {"pk": 2831439, "translation": "NET", "book": 7, "chapter": 7, "verse": 5, "text": "So he brought the men down to the water. Then the LORD said to Gideon, \u201cSeparate those who lap the water as a dog laps from those who kneel to drink.\u201d", "comment": "tn Heb \u201cEveryone who laps with his tongue from the water, as a dog laps, put him by himself, as well as the one who gets down on his knees to drink.\u201d
tn Heb \u201cthe people.\u201d"}, {"pk": 2831440, "translation": "NET", "book": 7, "chapter": 7, "verse": 6, "text": "Three hundred men lapped; the rest of the men kneeled to drink water.", "comment": "tn Heb \u201cthe people.\u201d
tc The Hebrew text adds, \u201cwith their hands to their mouths,\u201d This makes no sense in light of v. 5, which distinguishes between dog-like lappers (who would not use their hands to drink) and those who kneel (who would use their hands). It seems likely that the words \u201cwith their hands to their mouths\u201d have been misplaced from v. 6. They fit better at the end of v. 5 or v. 6. Perhaps these words were originally a marginal scribal note which was later accidentally inserted into the text in the wrong place."}, {"pk": 2831441, "translation": "NET", "book": 7, "chapter": 7, "verse": 7, "text": "The LORD said to Gideon, \u201cWith the three hundred men who lapped I will deliver the whole army and I will hand Midian over to you. The rest of the men should go home.\u201d", "comment": "tn Heb \u201cAll the people should go, each to his place.\u201d
tn The Hebrew pronoun here is singular.
tn Heb \u201cyou.\u201d The Hebrew pronoun is masculine plural, probably referring to the entire army."}, {"pk": 2831442, "translation": "NET", "book": 7, "chapter": 7, "verse": 8, "text": "The men who were chosen took supplies and their trumpets. Gideon sent all the men of Israel back to their homes; he kept only three hundred men. Now the Midianites were camped down below in the valley.", "comment": "tn The Hebrew text adds \u201chim\u201d (i.e., Gideon).
tn Heb \u201cThe people.\u201d
tn The words \u201cwho were chosen\u201d are supplied in the translation for clarification.
tn The Hebrew text has \u201cin their hands.\u201d
tn Heb \u201che\u201d; the referent (Gideon) has been specified in the translation for clarity.
tn Heb \u201ctents.\u201d
tn Heb \u201cMidian.\u201d"}, {"pk": 2831443, "translation": "NET", "book": 7, "chapter": 7, "verse": 9, "text": "That night the LORD said to Gideon, \u201cGet up! Attack the camp, for I am handing it over to you.", "comment": "tn Heb \u201chim\u201d; the referent (Gideon) has been specified in the translation for clarity.
tn Heb \u201cGo down against.\u201d
tn The Hebrew verbal form is a perfect, emphasizing the certainty of the promise."}, {"pk": 2831444, "translation": "NET", "book": 7, "chapter": 7, "verse": 10, "text": "But if you are afraid to attack, go down to the camp with Purah your servant"}, {"pk": 2831445, "translation": "NET", "book": 7, "chapter": 7, "verse": 11, "text": "and listen to what they are saying. Then you will be brave and attack the camp.\u201d So he went down with Purah his servant to where the sentries were guarding the camp.", "comment": "tn Heb \u201cto the edge of the ones in battle array who were in the camp.\u201d
tn Heb \u201cyour hands will be strengthened.\u201d"}, {"pk": 2831446, "translation": "NET", "book": 7, "chapter": 7, "verse": 12, "text": "Now the Midianites, Amalekites, and the people from the east covered the valley like a swarm of locusts. Their camels could not be counted; they were as innumerable as the sand on the seashore.", "comment": "tn Heb \u201cMidian, Amalek, and the sons of the east were falling in the valley like locusts in great number.\u201d"}, {"pk": 2831447, "translation": "NET", "book": 7, "chapter": 7, "verse": 13, "text": "When Gideon arrived, he heard a man telling another man about a dream he had. The man said, \u201cLook! I had a dream. I saw a stale cake of barley bread rolling into the Midianite camp. It hit a tent so hard it knocked it over and turned it upside down. The tent just collapsed.\u201d", "comment": "tn Heb \u201cLook!\u201d The repetition of this interjection, while emphatic in Hebrew, would be redundant in the English translation.
tn Heb \u201che\u201d; the referent (the man mentioned in the previous clause) has been specified in the translation for clarity.
tn Heb \u201cIt came to the tent and struck it and it fell. It turned it upside down and the tent fell.\u201d
tn Heb \u201cAnd Gideon came, and, look, a man was relating to his friend a dream.\u201d"}, {"pk": 2831448, "translation": "NET", "book": 7, "chapter": 7, "verse": 14, "text": "The other man said, \u201cWithout a doubt this symbolizes the sword of Gideon son of Joash, the Israelite. God is handing Midian and all the army over to him.\u201d", "comment": "tn Heb \u201cThis can be nothing but.\u201d
tn Heb \u201canswered and said.\u201d"}, {"pk": 2831449, "translation": "NET", "book": 7, "chapter": 7, "verse": 15, "text": "When Gideon heard the report of the dream and its interpretation, he praised God. Then he went back to the Israelite camp and said, \u201cGet up, for the LORD is handing the Midianite army over to you!\u201d", "comment": "tn Heb \u201che bowed down\u201d or \u201cworshiped.\u201d"}, {"pk": 2831450, "translation": "NET", "book": 7, "chapter": 7, "verse": 16, "text": "He divided the three hundred men into three units. He gave them all trumpets and empty jars with torches inside them.", "comment": "tn Heb \u201cthe jars.\u201d The noun has been replaced by the pronoun (\u201cthem\u201d) in the translation for stylistic reasons.sn They hid the torches inside the earthenware jars to disguise their approach and to keep the torches from being extinguished by the breeze.
tn Heb \u201cheads.\u201d"}, {"pk": 2831451, "translation": "NET", "book": 7, "chapter": 7, "verse": 17, "text": "He said to them, \u201cWatch me and do as I do. Watch closely! I am going to the edge of the camp. Do as I do!", "comment": "tn Or \u201clook.\u201d"}, {"pk": 2831452, "translation": "NET", "book": 7, "chapter": 7, "verse": 18, "text": "When I and all who are with me blow our trumpets, you also blow your trumpets all around the camp. Then say, \u2018For the LORD and for Gideon!\u2019\u201d"}, {"pk": 2831453, "translation": "NET", "book": 7, "chapter": 7, "verse": 19, "text": "Gideon took a hundred men to the edge of the camp at the beginning of the middle watch, just after they had changed the guards. They blew their trumpets and broke the jars they were carrying.", "comment": "tn Heb \u201cthat were in their hands.\u201d
tn Heb \u201cGideon went, along with the hundred men who were with him, to the edge of the camp.\u201d"}, {"pk": 2831454, "translation": "NET", "book": 7, "chapter": 7, "verse": 20, "text": "All three units blew their trumpets and broke their jars. They held the torches in their left hand and the trumpets in their right. Then they yelled, \u201cA sword for the LORD and for Gideon!\u201d", "comment": "tn The Hebrew text adds, \u201cin order to blow [them].\u201d This has not been included in the translation for stylistic reasons."}, {"pk": 2831455, "translation": "NET", "book": 7, "chapter": 7, "verse": 21, "text": "They stood in order all around the camp. The whole army ran away; they shouted as they scrambled away.", "comment": "tn Or \u201cfled.\u201d
tn Heb \u201ceach in his place.\u201d"}, {"pk": 2831456, "translation": "NET", "book": 7, "chapter": 7, "verse": 22, "text": "When the three hundred men blew their trumpets, the LORD caused the Midianites to attack one another with their swords throughout the camp. The army fled to Beth Shittah on the way to Zererah. They went to the border of Abel Meholah near Tabbath.", "comment": "tn Heb \u201cthe Lord set the sword of each one against his friend.\u201d
tc MT has \u201cand throughout the camp,\u201d but the conjunction (\u201cand\u201d) is due to dittography and should be dropped. Compare the ancient versions, which lack the conjunction here.
tn The words \u201cthey went\u201d are supplied in the translation for clarification."}, {"pk": 2831457, "translation": "NET", "book": 7, "chapter": 7, "verse": 23, "text": "Israelites from Naphtali, Asher, and Manasseh answered the call and chased the Midianites.", "comment": "tn Heb \u201cMidian.\u201d"}, {"pk": 2831458, "translation": "NET", "book": 7, "chapter": 7, "verse": 24, "text": "Now Gideon sent messengers throughout the Ephraimite hill country who announced, \u201cGo down and head off the Midianites. Take control of the fords of the streams all the way to Beth Barah and the Jordan River.\u201d When all the Ephraimites had assembled, they took control of the fords all the way to Beth Barah and the Jordan River.", "comment": "tn Heb \u201cto meet Midian.\u201d
tn Heb \u201cthey captured the waters.\u201d
tn Heb \u201cAnd all the men of Ephraim were summoned.\u201d
tn The word \u201cRiver\u201d is not in the Hebrew text, but is supplied in the translation for clarification (also later in this verse).
tn Heb \u201ccapture before them the waters.\u201d"}, {"pk": 2831459, "translation": "NET", "book": 7, "chapter": 7, "verse": 25, "text": "They captured the two Midianite generals, Oreb and Zeeb. They executed Oreb on the rock of Oreb and Zeeb in the winepress of Zeeb. They chased the Midianites and brought the heads of Oreb and Zeeb to Gideon, who was now on the other side of the Jordan River.", "comment": "tn Heb \u201cbeyond the Jordan.\u201d The word \u201cRiver\u201d is not in the Hebrew text but has been supplied in the translation for clarity (also in 8:4).
sn The names Oreb and Zeeb, which mean \u201cRaven\u201d and \u201cWolf\u201d respectively, are appropriate because the Midianites had been like scavengers and predators to Israel.
tn Heb \u201cMidian.\u201d
tn The Hebrew text repeats the verb \u201cexecuted.\u201d This has not been repeated in the translation for stylistic reasons."}, {"pk": 2831460, "translation": "NET", "book": 7, "chapter": 8, "verse": 1, "text": "The Ephraimites said to him, \u201cWhy have you done such a thing to us? You did not summon us when you went to fight the Midianites!\u201d They argued vehemently with him.", "comment": "tn Heb \u201cby not summoning us.\u201d"}, {"pk": 2831461, "translation": "NET", "book": 7, "chapter": 8, "verse": 2, "text": "He said to them, \u201cNow what have I accomplished compared to you? Even Ephraim\u2019s leftover grapes are better quality than Abiezer\u2019s harvest!", "comment": "tn Heb \u201cgleanings.\u201d
sn Ephraim\u2019s leftover grapes are better quality than Abiezer\u2019s harvest. Gideon employs an agricultural metaphor. He argues that Ephraim\u2019s mopping up operations, though seemingly like the inferior grapes which are missed initially by the harvesters or left for the poor, are actually more noteworthy than the military efforts of Gideon\u2019s family."}, {"pk": 2831462, "translation": "NET", "book": 7, "chapter": 8, "verse": 3, "text": "It was to you that God handed over the Midianite generals, Oreb and Zeeb! What did I accomplish to rival that?\u201d When he said this, they calmed down.", "comment": "tn Heb \u201cWhat was I able to do compared to you?\u201d
tn Heb \u201cThen their spirits relaxed from against him, when he spoke this word.\u201d"}, {"pk": 2831463, "translation": "NET", "book": 7, "chapter": 8, "verse": 4, "text": "Now Gideon and his three hundred men had crossed over the Jordan River, and even though they were exhausted, they were still chasing the Midianites.", "comment": "tn Heb \u201cAnd Gideon arrived at the Jordan, crossing over, he and the three hundred men who were with him, exhausted and chasing.\u201d The English past perfect (\u201chad crossed\u201d) is used because this verse flashes back chronologically to an event that preceded the hostile encounter described in vv. 1\u20133. (Note that 7:25 assumes Gideon had already crossed the Jordan.)"}, {"pk": 2831464, "translation": "NET", "book": 7, "chapter": 8, "verse": 5, "text": "He said to the men of Succoth, \u201cGive some loaves of bread to the men who are following me, because they are exhausted. I am chasing Zebah and Zalmunna, the kings of Midian.\u201d", "comment": "tn Heb \u201cwho are at my feet.\u201d
tn Or perhaps, \u201csell.\u201d
tn Heb \u201cpeople.\u201d The translation uses \u201cmen\u201d because these were warriors and in ancient Israelite culture would have been exclusively males."}, {"pk": 2831465, "translation": "NET", "book": 7, "chapter": 8, "verse": 6, "text": "The officials of Succoth said, \u201cYou have not yet overpowered Zebah and Zalmunna. So why should we give bread to your army?\u201d", "comment": "tn Or perhaps, \u201csell.\u201d
tn Heb \u201cAre the palms of Zebah and Zalmunna now in your hand, that we should give to your army bread?\u201d Perhaps the reference to the kings\u2019 \u201cpalms\u201d should be taken literally. The officials of Succoth may be alluding to the practice of mutilating prisoners or enemy corpses (see R. G. Boling, Judges [AB], 155).sn The officials of Succoth are hesitant to give (or sell) food to Gideon\u2019s forces because they are not sure of the outcome of the battle. Perhaps they had made an alliance with the Midianites which demanded their loyalty."}, {"pk": 2831466, "translation": "NET", "book": 7, "chapter": 8, "verse": 7, "text": "Gideon said, \u201cSince you will not help, after the LORD hands Zebah and Zalmunna over to me, I will thresh your skin with desert thorns and briers.\u201d", "comment": "tn This is apparently a rare instrumental use of the Hebrew preposition \u05d0\u05b5\u05ea (\u2019et, note the use of \u05d1 [bet] in v. 16). Some, however, argue that \u05d0\u05b5\u05ea more naturally indicates accompaniment (\u201ctogether with\u201d). In this case Gideon envisions threshing their skin along with thorns and briers, just as the stalks and grain are intermingled on the threshing floor. See C. F. Burney, Judges, 229-30.
tn Or \u201cflesh.\u201d
sn I will thresh. The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks, pulling behind them a board embedded with sharp stones, the stalks and grain would be separated. See O. Borowski, Agriculture in Iron Age Israel, 63-65. Gideon threatens to use thorns and briers on his sledge.
tn Heb \u201cTherefore.\u201d"}, {"pk": 2831467, "translation": "NET", "book": 7, "chapter": 8, "verse": 8, "text": "He went up from there to Penuel and made the same request. The men of Penuel responded the same way the men of Succoth had.", "comment": "tn Heb \u201cand spoke to them in the same way.\u201d
tn Heb \u201cThe men of Penuel answered him just as the men of Succoth answered.\u201d"}, {"pk": 2831468, "translation": "NET", "book": 7, "chapter": 8, "verse": 9, "text": "He also threatened the men of Penuel, warning, \u201cWhen I return victoriously, I will tear down this tower.\u201d", "comment": "tn Heb \u201csaying.\u201d
tn Or \u201csafely.\u201d Heb \u201cin peace.\u201d
tn Heb \u201csaid to.\u201d The translation \u201cthreatened\u201d is interpretive, but is clearly indicated by the context."}, {"pk": 2831469, "translation": "NET", "book": 7, "chapter": 8, "verse": 10, "text": "Now Zebah and Zalmunna were in Karkor with their armies. There were about fifteen thousand survivors from the army of the eastern peoples; a hundred and twenty thousand sword-wielding soldiers had been killed.", "comment": "tn Heb \u201cAbout fifteen thousand [in number] were all the ones remaining from the army of the sons of the east. The fallen ones were a hundred and twenty thousand [in number], men drawing the sword.\u201d"}, {"pk": 2831470, "translation": "NET", "book": 7, "chapter": 8, "verse": 11, "text": "Gideon went up the road of the nomads east of Nobah and Jogbehah and ambushed the surprised army.", "comment": "tn Heb \u201cthe ones living in tents.\u201d
tn Heb \u201cand attacked the army, while the army was secure.\u201d The Hebrew term \u05d1\u05b6\u05d8\u05b7\u05d7 (vetakh, \u201csecure\u201d) probably means the army was undefended (see R. G. Boling, Judges [AB], 156), not suspecting an attack at that time and place."}, {"pk": 2831471, "translation": "NET", "book": 7, "chapter": 8, "verse": 12, "text": "When Zebah and Zalmunna ran away, Gideon chased them and captured the two Midianite kings, Zebah and Zalmunna. He had surprised their entire army.", "comment": "tn Or \u201crouted\u201d; Heb \u201ccaused to panic.\u201d
tn Heb \u201che\u201d; the referent (Gideon) has been specified in the translation for clarity."}, {"pk": 2831472, "translation": "NET", "book": 7, "chapter": 8, "verse": 13, "text": "Gideon son of Joash returned from the battle by the pass of Heres.", "comment": "tn Or \u201cascent.\u201d"}, {"pk": 2831473, "translation": "NET", "book": 7, "chapter": 8, "verse": 14, "text": "He captured a young man from Succoth and interrogated him. The young man wrote down for him the names of Succoth\u2019s officials and city leaders \u2014 seventy-seven men in all.", "comment": "tn Heb \u201cwrote down for him the officials of Succoth and its elders, seventy-seven men.\u201d
tn Heb \u201cfrom the men of Succoth.\u201d"}, {"pk": 2831474, "translation": "NET", "book": 7, "chapter": 8, "verse": 15, "text": "He approached the men of Succoth and said, \u201cLook what I have! Zebah and Zalmunna! You insulted me, saying, \u2018You have not yet overpowered Zebah and Zalmunna. So why should we give bread to your exhausted men?\u2019\u201d", "comment": "tn Heb \u201cAre the palms of Zebah and Zalmunna now in your hand, that we should give to your exhausted men bread?\u201d sn Gideon changes their actual statement (see v. 6) by saying exhausted men rather than \u201carmy.\u201d In this way he emphasizes the crisis his men were facing and highlights the insensitivity of the men of Succoth.
tn Heb \u201cLook!\u201d The words \u201cwhat I have\u201d are supplied in the translation for clarification."}, {"pk": 2831475, "translation": "NET", "book": 7, "chapter": 8, "verse": 16, "text": "He seized the leaders of the city, along with some desert thorns and briers; he then \u201cthreshed\u201d the men of Succoth with them.", "comment": "tn Heb \u201celders.\u201d
tc The translation follows the reading of several ancient versions (LXX, the Syriac Peshitta, and Vulgate) in assuming the form \u05d5\u05b7\u05d9\u05bc\u05b8\u05d3\u05b8\u05e9\u05c1 (vayyadash) from the verb \u05d3\u05bc\u05d5\u05b9\u05e9\u05c1 (dosh, \u201cthresh\u201d) as in v. 7. The MT reads instead the form \u05d5\u05b7\u05d9\u05bc\u05b9\u05d3\u05b7\u05e2 (vayyoda\u2019, \u201cmake known\u201d), a Hiphil form of \u05d9\u05b8\u05d3\u05b7\u05e2 (yadah). In this case one could translate, \u201che used them [i.e., the thorns and briers] to teach the men of Succoth a lesson.\u201d"}, {"pk": 2831476, "translation": "NET", "book": 7, "chapter": 8, "verse": 17, "text": "He also tore down the tower of Penuel and executed the city\u2019s men."}, {"pk": 2831477, "translation": "NET", "book": 7, "chapter": 8, "verse": 18, "text": "He said to Zebah and Zalmunna, \u201cDescribe for me the men you killed at Tabor.\u201d They said, \u201cThey were like you. Each one looked like a king\u2019s son.\u201d", "comment": "tn Heb \u201cWhere are?\u201d
tn Heb \u201ceach one like the appearance of sons of the king.\u201d"}, {"pk": 2831478, "translation": "NET", "book": 7, "chapter": 8, "verse": 19, "text": "He said, \u201cThey were my brothers, the sons of my mother. I swear, as surely as the LORD is alive, if you had let them live, I would not kill you.\u201d", "comment": "tn The words \u201cI swear\u201d are supplied in the translation for clarification."}, {"pk": 2831479, "translation": "NET", "book": 7, "chapter": 8, "verse": 20, "text": "He ordered Jether his firstborn son, \u201cCome on! Kill them!\u201d But Jether was too afraid to draw his sword, because he was still young.", "comment": "tn Or \u201cArise!\u201d
tn Heb \u201cdid not draw his sword for he was afraid.\u201d"}, {"pk": 2831480, "translation": "NET", "book": 7, "chapter": 8, "verse": 21, "text": "Zebah and Zalmunna said to Gideon, \u201cCome on, you strike us, for a man is judged by his strength.\u201d So Gideon killed Zebah and Zalmunna, and he took the crescent-shaped ornaments which were on the necks of their camels.", "comment": "tn Or \u201cArise.\u201d
tn Heb \u201cfor as the man is his strength.\u201d
tn Heb \u201carose and killed.\u201d
tn The words \u201cto Gideon\u201d are supplied in the translation for clarification."}, {"pk": 2831481, "translation": "NET", "book": 7, "chapter": 8, "verse": 22, "text": "The men of Israel said to Gideon, \u201cRule over us \u2014 you, your son, and your grandson. For you have delivered us from Midian\u2019s power.\u201d", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2831482, "translation": "NET", "book": 7, "chapter": 8, "verse": 23, "text": "Gideon said to them, \u201cI will not rule over you, nor will my son rule over you. The LORD will rule over you.\u201d"}, {"pk": 2831483, "translation": "NET", "book": 7, "chapter": 8, "verse": 24, "text": "Gideon continued, \u201cI would like to make one request. Each of you give me an earring from the plunder you have taken.\u201d (The Midianites had gold earrings because they were Ishmaelites.)", "comment": "tn Heb \u201cGive to me, each one, an earring from his plunder.\u201d
tn Heb \u201csaid to them.\u201d
tn Heb \u201cthey\u201d; the referent (the Midianites) has been specified in the translation for clarity."}, {"pk": 2831484, "translation": "NET", "book": 7, "chapter": 8, "verse": 25, "text": "They said, \u201cWe are happy to give you earrings.\u201d So they spread out a garment, and each one threw an earring from his plunder onto it.", "comment": "tn Heb \u201cWe will indeed give.\u201d
tc In the LXX the subject of this verb is singular, referring to Gideon rather than to the Israelites."}, {"pk": 2831485, "translation": "NET", "book": 7, "chapter": 8, "verse": 26, "text": "The total weight of the gold earrings he requested came to seventeen hundred gold shekels. This was in addition to the crescent-shaped ornaments, jewelry, purple clothing worn by the Midianite kings, and the necklaces on the camels.", "comment": "sn Seventeen hundred gold shekels would be about 42.7 pounds (19.4 kilograms) of gold.
tn Or \u201cpendants.\u201d
tn Heb \u201cthe ornaments which were on the necks of their camels.\u201d"}, {"pk": 2831486, "translation": "NET", "book": 7, "chapter": 8, "verse": 27, "text": "Gideon used all this to make an ephod, which he put in his hometown of Ophrah. All the Israelites prostituted themselves to it by worshiping it there. It became a snare to Gideon and his family.", "comment": "sn In Exod 28:4\u20136 and several other texts an ephod is described as a priestly or cultic garment. In some cases an ephod is used to obtain a divine oracle (1 Sam 23:9; 30:7). Here the ephod is made of gold and is described as being quite heavy (70-75 lbs?). Some identify it as an idol, but it was more likely a cultic object fashioned in the form of a garment which was used for oracular purposes. For discussion of the ephod in the OT, see C. F. Burney, Judges, 236-43, and R. de Vaux, Ancient Israel, 349-52.
tn The words \u201cby worshiping it\u201d are supplied in the translation for clarity.
tn Heb \u201cmade it into.\u201d
tn Heb \u201cIsrael\u201d (a collective singular)."}, {"pk": 2831487, "translation": "NET", "book": 7, "chapter": 8, "verse": 28, "text": "The Israelites humiliated Midian; the Midianites\u2019 fighting spirit was broken. The land had rest for forty years during Gideon\u2019s time.", "comment": "tn Heb \u201cMidian was humbled before the Israelites, and they no longer lifted their heads.\u201d
tn Heb \u201cin the days of Gideon.\u201d"}, {"pk": 2831488, "translation": "NET", "book": 7, "chapter": 8, "verse": 29, "text": "Then Jerub-Baal son of Joash went home and settled down.", "comment": "tn Heb \u201cwent and lived in his house.\u201d"}, {"pk": 2831489, "translation": "NET", "book": 7, "chapter": 8, "verse": 30, "text": "Gideon fathered seventy sons through his many wives.", "comment": "tn Heb \u201cGideon had seventy sons who went out from his thigh, for he had many wives.\u201d The Hebrew word \u05d9\u05b8\u05e8\u05b5\u05da\u05b0 (yarekh, \u201cthigh\u201d) is a euphemism here for the penis."}, {"pk": 2831490, "translation": "NET", "book": 7, "chapter": 8, "verse": 31, "text": "His concubine, who lived in Shechem, also gave him a son, whom he named Abimelech.", "comment": "sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine\u2019s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10\u201314; 1 Kgs 11:3).
sn The name Abimelech means \u201cmy father is king.\u201d"}, {"pk": 2831491, "translation": "NET", "book": 7, "chapter": 8, "verse": 32, "text": "Gideon son of Joash died at a very old age and was buried in the tomb of his father Joash located in Ophrah of the Abiezrites.", "comment": "tn Heb \u201cgood.\u201d"}, {"pk": 2831492, "translation": "NET", "book": 7, "chapter": 8, "verse": 33, "text": "After Gideon died, the Israelites again prostituted themselves to the Baals. They made Baal-Berith their god.", "comment": "sn Baal-Berith was a local manifestation of the Canaanite storm god. The name means, ironically, \u201cBaal of the covenant.\u201d Israel\u2019s covenant allegiance had indeed shifted."}, {"pk": 2831493, "translation": "NET", "book": 7, "chapter": 8, "verse": 34, "text": "The Israelites did not remain true to the LORD their God, who had delivered them from all the enemies who lived around them.", "comment": "tn Heb \u201cremember.\u201d"}, {"pk": 2831494, "translation": "NET", "book": 7, "chapter": 8, "verse": 35, "text": "They did not treat the family of Jerub-Baal (that is, Gideon) fairly in return for all the good he had done for Israel.", "comment": "tn Heb \u201cdid not do loyalty with,\u201d or \u201cdid not act faithfully toward.\u201d"}, {"pk": 2831495, "translation": "NET", "book": 7, "chapter": 9, "verse": 1, "text": "Now Abimelech son of Jerub-Baal went to Shechem to see his mother\u2019s relatives. He said to them and to his mother\u2019s entire extended family,", "comment": "tn Heb \u201cbrothers.\u201d
tn Heb \u201cto all the extended family of the house of the father of his mother.\u201d"}, {"pk": 2831496, "translation": "NET", "book": 7, "chapter": 9, "verse": 2, "text": "\u201cTell all the leaders of Shechem this: \u2018Why would you want to have seventy men, all Jerub-Baal\u2019s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.\u2019\u201d", "comment": "tn Heb \u201cWhat good is it to you?\u201d
tn Heb \u201cSpeak into the ears of.\u201d
tn Heb \u201cyour bone and your flesh.\u201d"}, {"pk": 2831497, "translation": "NET", "book": 7, "chapter": 9, "verse": 3, "text": "His mother\u2019s relatives spoke on his behalf to all the leaders of Shechem and reported his proposal. The leaders were drawn to Abimelech; they said, \u201cHe is our close relative.\u201d", "comment": "tn Heb \u201cbrothers.\u201d
tn Heb \u201cour brother.\u201d
tn Heb \u201cTheir heart was inclined after Abimelech.\u201d
tn Heb \u201cand all these words.\u201d
tn Heb \u201cinto the ears of.\u201d"}, {"pk": 2831498, "translation": "NET", "book": 7, "chapter": 9, "verse": 4, "text": "They paid him seventy silver shekels out of the temple of Baal-Berith. Abimelech then used the silver to hire some lawless, dangerous men as his followers.", "comment": "tn Heb \u201cand they followed him.\u201d
tn Heb \u201cempty and reckless.\u201d"}, {"pk": 2831499, "translation": "NET", "book": 7, "chapter": 9, "verse": 5, "text": "He went to his father\u2019s home in Ophrah and murdered his half-brothers, the seventy legitimate sons of Jerub-Baal, on one stone. Only Jotham, Jerub-Baal\u2019s youngest son, escaped, because he hid.", "comment": "tn The word \u201clegitimate\u201d is not in the Hebrew text, but is supplied in the translation for clarification.
tn Heb \u201cremained.\u201d
tn Heb \u201chis brothers.\u201d"}, {"pk": 2831500, "translation": "NET", "book": 7, "chapter": 9, "verse": 6, "text": "All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar in Shechem.", "comment": "tc The translation assumes that the form in the Hebrew text (\u05de\u05bb\u05e6\u05bc\u05b8\u05d1, mutsav) is a corruption of an original \u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b8\u05d4 (matsevah, \u201cpillar\u201d). The reference is probably to a pagan object of worship (cf. LXX)."}, {"pk": 2831501, "translation": "NET", "book": 7, "chapter": 9, "verse": 7, "text": "When Jotham heard the news, he went and stood on the top of Mount Gerizim. He spoke loudly to the people below, \u201cListen to me, leaders of Shechem, so that God may listen to you!", "comment": "tn Heb \u201cAnd they reported to Jotham.\u201d The subject of the plural verb is indefinite.
tn Heb \u201cHe lifted his voice and called and said to them.\u201d"}, {"pk": 2831502, "translation": "NET", "book": 7, "chapter": 9, "verse": 8, "text": "\u201cThe trees were determined to go out and choose a king for themselves. They said to the olive tree, \u2018Be our king!\u2019", "comment": "tn Heb \u201cGoing they went, the trees.\u201d The precise emphatic force of the infinitive absolute (\u201cGoing\u201d) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30, where one might translate, \u201cYou have insisted on going away.\u201d
tn Or \u201cRule over us!\u201d
tn Heb \u201cto anoint [with oil] over them a king.\u201d"}, {"pk": 2831503, "translation": "NET", "book": 7, "chapter": 9, "verse": 9, "text": "But the olive tree said to them, \u2018I am not going to stop producing my oil, which is used to honor gods and men, just to sway above the other trees!\u2019", "comment": "tn Heb \u201cShould I stop my abundance, with which they honor gods and men, and go to sway over the trees?\u201d The negative sentence in the translation reflects the force of the rhetorical question."}, {"pk": 2831504, "translation": "NET", "book": 7, "chapter": 9, "verse": 10, "text": "\u201cSo the trees said to the fig tree, \u2018You come and be our king!\u2019", "comment": "tn Or \u201cand rule over us!\u201d"}, {"pk": 2831505, "translation": "NET", "book": 7, "chapter": 9, "verse": 11, "text": "But the fig tree said to them, \u2018I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!\u2019", "comment": "tn Heb \u201cShould I stop my sweetness and my good fruit and go to sway over the trees? The negative sentence in the translation reflects the force of the rhetorical question."}, {"pk": 2831506, "translation": "NET", "book": 7, "chapter": 9, "verse": 12, "text": "\u201cSo the trees said to the grapevine, \u2018You come and be our king!\u2019", "comment": "tn Or \u201cand rule over us!\u201d"}, {"pk": 2831507, "translation": "NET", "book": 7, "chapter": 9, "verse": 13, "text": "But the grapevine said to them, \u2018I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!\u2019", "comment": "tn Heb \u201cShould I stop my wine, which makes happy gods and men, and go to sway over the trees?\u201d The negative sentence in the translation reflects the force of the rhetorical question."}, {"pk": 2831508, "translation": "NET", "book": 7, "chapter": 9, "verse": 14, "text": "\u201cSo all the trees said to the thornbush, \u2018You come and be our king!\u2019", "comment": "tn Or \u201cand rule over us!\u201d"}, {"pk": 2831509, "translation": "NET", "book": 7, "chapter": 9, "verse": 15, "text": "The thornbush said to the trees, \u2018If you really want to choose me as your king, then come along, find safety under my branches! Otherwise may fire blaze from the thornbush and consume the cedars of Lebanon!\u2019", "comment": "tn Heb \u201cin my shade.\u201d
tn Heb \u201care about to anoint [with oil].\u201d
tn Heb \u201cIf not.\u201d"}, {"pk": 2831510, "translation": "NET", "book": 7, "chapter": 9, "verse": 16, "text": "\u201cNow, if you have shown loyalty and integrity when you made Abimelech king, if you have done right to Jerub-Baal and his family, if you have properly repaid him \u2014", "comment": "tn Heb \u201cif according to the deeds of his hands you have done to him.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2831511, "translation": "NET", "book": 7, "chapter": 9, "verse": 17, "text": "my father fought for you; he risked his life and delivered you from Midian\u2019s power.", "comment": "tn Heb \u201chand.\u201d
tc Heb \u201cthrew his life out in front,\u201d that is, \u201cexposed himself to danger.\u201d The MT form \u05de\u05b4\u05e0\u05bc\u05b6\u05d2\u05b6\u05d3 (minneged, \u201cfrom before\u201d) should probably be read as \u05de\u05b4\u05e0\u05bc\u05b6\u05d2\u05b0\u05d3\u05bc\u05d5\u05b9 (minnegdo, \u201cfrom before him\u201d); haplography of vav has likely occurred here in the MT."}, {"pk": 2831512, "translation": "NET", "book": 7, "chapter": 9, "verse": 18, "text": "But you have attacked my father\u2019s family today. You murdered his seventy legitimate sons on one stone and made Abimelech, the son of his female slave, king over the leaders of Shechem, just because he is your close relative.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201chave risen up against.\u201d
tn The word \u201clegitimate\u201d is not in the Hebrew text, but is supplied in the translation for clarification.
tn Heb \u201cyour brother.\u201d"}, {"pk": 2831513, "translation": "NET", "book": 7, "chapter": 9, "verse": 19, "text": "So if you have shown loyalty and integrity to Jerub-Baal and his family today, then may Abimelech bring you happiness and may you bring him happiness!", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cthen rejoice in Abimelech, and may he also rejoice in you.\u201d"}, {"pk": 2831514, "translation": "NET", "book": 7, "chapter": 9, "verse": 20, "text": "But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!\u201d"}, {"pk": 2831515, "translation": "NET", "book": 7, "chapter": 9, "verse": 21, "text": "Then Jotham ran away to Beer and lived there to escape from Abimelech his half-brother.", "comment": "tn Heb \u201chis brother.\u201d
tn Heb \u201cfled and ran away and went.\u201d
tn Heb \u201cfrom before.\u201d"}, {"pk": 2831516, "translation": "NET", "book": 7, "chapter": 9, "verse": 22, "text": "Abimelech commanded Israel for three years.", "comment": "tn The Hebrew verb translated \u201ccommanded\u201d (\u05e9\u05c2\u05b8\u05e8\u05b7\u05e8, sarar), which appears only here in Judges, differs from the ones employed earlier in this chapter (\u05de\u05b8\u05e9\u05c1\u05b7\u05dc [mashal] and \u05de\u05b8\u05dc\u05b7\u05da\u05b0 [malakh]).sn Abimelech commanded Israel. Perhaps while ruling as king over the city-state of Shechem, Abimelech also became a leader of the Israelite tribal alliance (see R. G. Boling, Judges [AB], 175)."}, {"pk": 2831517, "translation": "NET", "book": 7, "chapter": 9, "verse": 23, "text": "God sent a spirit to stir up hostility between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal to Abimelech.", "comment": "tn Heb \u201can evil spirit.\u201d A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, \u201cevil spirit,\u201d implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective \u05e8\u05b8\u05e2\u05b7\u05d4 (ra\u2019ah) can have a nonethical sense, \u201charmful; dangerous; calamitous.\u201d When modifying \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh, \u201cspirit\u201d) it may simply indicate that the being in view causes harm to the object of God\u2019s judgment. G. F. Moore (Judges [ICC], 253) here refers to a \u201cmischief-making spirit.\u201d
tn Heb \u201cThe leaders of Shechem were disloyal.\u201d The words \u201che made\u201d are supplied in the translation for clarification."}, {"pk": 2831518, "translation": "NET", "book": 7, "chapter": 9, "verse": 24, "text": "He did this so the violent deaths of Jerub-Baal\u2019s seventy sons might be avenged and Abimelech, their half-brother who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them.", "comment": "tn Heb \u201ctheir brother.\u201d
tn Heb \u201cso that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.\u201d"}, {"pk": 2831519, "translation": "NET", "book": 7, "chapter": 9, "verse": 25, "text": "The leaders of Shechem rebelled against Abimelech by putting bandits in the hills, who robbed everyone who traveled by on the road. But Abimelech found out about it.", "comment": "tn Heb \u201cset against him bandits.\u201d sn Putting bandits in the hills. This piracy certainly interrupted or discouraged trade, and probably deprived Abimelech of tariffs or tribute. See C. F. Burney, Judges, 277; G. F. Moore, Judges (ICC), 253.
tn Heb \u201cIt was told to Abimelech.\u201d
tn Heb \u201con the tops of.\u201d"}, {"pk": 2831520, "translation": "NET", "book": 7, "chapter": 9, "verse": 26, "text": "Gaal son of Ebed came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him.", "comment": "sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning \u201cto abhor, loathe.\u201d His father\u2019s name, Ebed, means \u201cservant.\u201d Perhaps then this could be translated, \u201cloathsome one, son of a servant.\u201d This individual\u2019s very name (which may be the narrator\u2019s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.
tn Heb \u201ctrusted in him.\u201d Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute)."}, {"pk": 2831521, "translation": "NET", "book": 7, "chapter": 9, "verse": 27, "text": "They went out to the field, harvested their grapes, squeezed out the juice, and celebrated. They came to the temple of their god and ate, drank, and cursed Abimelech.", "comment": "tn Heb \u201cstomped\u201d or \u201ctrampled.\u201d This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one\u2019s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.
tn Heb \u201chouse.\u201d
tn Heb \u201cvineyards.\u201d"}, {"pk": 2831522, "translation": "NET", "book": 7, "chapter": 9, "verse": 28, "text": "Gaal son of Ebed said, \u201cWho is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal, and is not Zebul the deputy he appointed? Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech?", "comment": "tn Heb \u201cand Zebul his appointee.\u201d
tn Heb \u201chim\u201d; the referent (Abimelech) has been specified in the translation for clarity."}, {"pk": 2831523, "translation": "NET", "book": 7, "chapter": 9, "verse": 29, "text": "If only these men were under my command, I would get rid of Abimelech!\u201d He challenged Abimelech, \u201cMuster your army and come out for battle!\u201d", "comment": "tn Heb \u201cpeople.\u201d
tn Heb \u201cin my hand.\u201dsn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27\u201329 then detailing how the alliance with Gaal came about.
tn Heb \u201csaid to Abimelech.\u201d On the other hand, the preposition \u05dc (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, \u201cHe boasted, \u2018Abimelech\u2026\u2019\u201d
tn Heb \u201cMake numerous.\u201d
tn The words \u201cfor battle\u201d are interpretive."}, {"pk": 2831524, "translation": "NET", "book": 7, "chapter": 9, "verse": 30, "text": "When Zebul, the city commissioner, heard the words of Gaal son of Ebed, he was furious.", "comment": "tn Heb \u201chis anger burned.\u201d"}, {"pk": 2831525, "translation": "NET", "book": 7, "chapter": 9, "verse": 31, "text": "He sent messengers to Abimelech, who was in Arumah, reporting, \u201cBeware! Gaal son of Ebed and his brothers are coming to Shechem and inciting the city to rebel against you.", "comment": "tn The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.
tn The words \u201cto rebel\u201d are interpretive. The precise meaning of the Hebrew verb \u05e6\u05d5\u05bc\u05e8 (tsur) is unclear here. It is best to take it in the sense of \u201cto instigate; to incite; to provoke\u201d (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).
tn The form \u05d1\u05bc\u05b0\u05ea\u05b8\u05e8\u05b0\u05de\u05b8\u05d4 (b\u00fftarmah) in the Hebrew text, which occurs only here, has traditionally been understood to mean \u201csecretly\u201d or \u201cwith deception.\u201d If this is correct, it is derived from II \u05e8\u05b8\u05de\u05b8\u05d4 (ramah, \u201cto deceive\u201d). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to \u201cin Arumah\u201d (\u05d1\u05bc\u05b8\u05d0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4, ba\u2019rumah), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of alef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.
tn Heb \u201cLook!\u201d"}, {"pk": 2831526, "translation": "NET", "book": 7, "chapter": 9, "verse": 32, "text": "Now, come up at night with your men and set an ambush in the field outside the city.", "comment": "tn The words \u201coutside the city\u201d are supplied in the translation for clarification.
tn Heb \u201cyou and the people who are with you.\u201d
tn Heb \u201carise.\u201d"}, {"pk": 2831527, "translation": "NET", "book": 7, "chapter": 9, "verse": 33, "text": "In the morning at sunrise quickly attack the city. When he and his men come out to fight you, do what you can to him.\u201d", "comment": "tn Heb \u201cLook! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].\u201d"}, {"pk": 2831528, "translation": "NET", "book": 7, "chapter": 9, "verse": 34, "text": "So Abimelech and all his men came up at night and set an ambush outside Shechem \u2014 they divided into four units.", "comment": "tn Heb \u201cand all the people who were with him arose.\u201d
tn Heb \u201cfour heads.\u201d The words \u201cthey divided into\u201d are supplied in the translation for clarification."}, {"pk": 2831529, "translation": "NET", "book": 7, "chapter": 9, "verse": 35, "text": "When Gaal son of Ebed came out and stood at the entrance to the city\u2019s gate, Abimelech and his men got up from their hiding places."}, {"pk": 2831530, "translation": "NET", "book": 7, "chapter": 9, "verse": 36, "text": "Gaal saw the men and said to Zebul, \u201cLook, men are coming down from the tops of the hills.\u201d But Zebul said to him, \u201cYou are seeing the shadows on the hills \u2014 it just looks like men.\u201d", "comment": "tn Heb \u201cthe shadow on the hills you are seeing, like men.\u201d
tn Heb \u201cthe people\u201d (also in vv. 38, 43, 48). These were warriors, so \u201cmen\u201d has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males."}, {"pk": 2831531, "translation": "NET", "book": 7, "chapter": 9, "verse": 37, "text": "Gaal again said, \u201cLook, men are coming down from the very center of the land. A unit is coming by way of the Oak Tree of the Diviners.\u201d", "comment": "tn Heb \u201cnavel.\u201d On the background of the Hebrew expression \u201cthe navel of the land,\u201d see R. G. Boling, Judges (AB), 178-79.
tn Heb \u201chead.\u201d
tn Some English translations simply transliterated this as a place name (Heb \u201cElon-meonenim\u201d); cf. NAB, NRSV."}, {"pk": 2831532, "translation": "NET", "book": 7, "chapter": 9, "verse": 38, "text": "Zebul said to him, \u201cWhere now are your bragging words, \u2018Who is Abimelech that we should serve him?\u2019 Are these not the men you insulted? Go out now and fight them!\u201d", "comment": "tn Or \u201cdespised.\u201d
tn Heb \u201cis your mouth that says.\u201d
tn Heb \u201cthe people.\u201d"}, {"pk": 2831533, "translation": "NET", "book": 7, "chapter": 9, "verse": 39, "text": "So Gaal led the leaders of Shechem out and fought Abimelech.", "comment": "tn Heb \u201cSo Gaal went out before the leaders of Shechem.\u201d"}, {"pk": 2831534, "translation": "NET", "book": 7, "chapter": 9, "verse": 40, "text": "Abimelech chased him, and Gaal ran from him. Many Shechemites fell wounded at the entrance of the gate.", "comment": "tn Heb \u201che\u201d; the referent (Gaal) has been specified in the translation for clarity.
tn The word \u201cShechemites\u201d is not in the Hebrew text, but is supplied for clarification."}, {"pk": 2831535, "translation": "NET", "book": 7, "chapter": 9, "verse": 41, "text": "Abimelech went back to Arumah; Zebul drove Gaal and his brothers out of Shechem.", "comment": "tn Heb \u201cdrove\u2026out from dwelling in Shechem.\u201d
tc Heb \u201cstayed.\u201d Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation \u201cand he returned to.\u201d The Lucianic recension of the LXX understands the word in this way."}, {"pk": 2831536, "translation": "NET", "book": 7, "chapter": 9, "verse": 42, "text": "The next day the Shechemites came out to the field. When Abimelech heard about it,", "comment": "tn Heb \u201cthe people\u201d; the referent (the Shechemites) has been specified in the translation for clarity.
tn Heb \u201cAnd they told Abimelech.\u201d"}, {"pk": 2831537, "translation": "NET", "book": 7, "chapter": 9, "verse": 43, "text": "he took his men and divided them into three units and set an ambush in the field. When he saw the people coming out of the city, he attacked and struck them down.", "comment": "tn Heb \u201cAnd he saw and, look, the people were coming out of the city.\u201d
tn Heb \u201chis people.\u201d
tn Heb \u201che arose against them and struck them.\u201d"}, {"pk": 2831538, "translation": "NET", "book": 7, "chapter": 9, "verse": 44, "text": "Abimelech and his units attacked and blocked the entrance to the city\u2019s gate. Two units then attacked all the people in the field and struck them down.", "comment": "tn Or possibly, \u201cthe unit that was with him.\u201d
tn Heb \u201cstood [at].\u201d"}, {"pk": 2831539, "translation": "NET", "book": 7, "chapter": 9, "verse": 45, "text": "Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled the city and spread salt over it.", "comment": "tn Or \u201cdestroyed.\u201d
tn Heb \u201csowed it with salt.\u201dsn The spreading of salt over the city was probably a symbolic act designed to place the site under a curse, deprive it of fertility, and prevent any future habitation. The practice is referred to outside the Bible as well. For example, one of the curses in the Aramaic Sefire treaty states concerning Arpad: \u201cMay Hadad sow in them salt and weeds, and may it not be mentioned again!\u201d See J. A. Fitzmyer, The Aramaic Inscriptions of Sefire (BibOr), 15, 53. Deut 29:23, Jer 17:6, and Zeph 2:9 associate salt flats or salty regions with infertility and divine judgment."}, {"pk": 2831540, "translation": "NET", "book": 7, "chapter": 9, "verse": 46, "text": "When all the leaders of the Tower of Shechem heard the news, they went to the stronghold of the temple of El-Berith.", "comment": "sn Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.
tn Apparently this rare word refers here to the most inaccessible area of the temple, perhaps the inner sanctuary or an underground chamber. It appears only here and in 1 Sam 13:6, where it is paired with \u201ccisterns\u201d and refers to subterranean or cave-like hiding places.
sn The name El-Berith means \u201cGod of the Covenant.\u201d It is probably a reference to the Canaanite high god El."}, {"pk": 2831541, "translation": "NET", "book": 7, "chapter": 9, "verse": 47, "text": "Abimelech heard that all the leaders of the Tower of Shechem were in one place.", "comment": "tn Heb \u201cand it was told to Abimelech.\u201d
tn Heb \u201cwere assembled.\u201d"}, {"pk": 2831542, "translation": "NET", "book": 7, "chapter": 9, "verse": 48, "text": "He and all his men went up on Mount Zalmon. He took an ax in his hand and cut off a tree branch. He put it on his shoulder and said to his men, \u201cQuickly, do what you have just seen me do!\u201d", "comment": "tn Heb \u201che lifted it and put [it].\u201d
tn Heb \u201cWhat you have seen me do, quickly do like me.\u201d
tn The Hebrew text has the plural here.
tn Heb \u201cAbimelech.\u201d The proper name has been replaced with the pronoun (\u201che\u201d) due to considerations of English style.
tn Heb \u201chis people.\u201d"}, {"pk": 2831543, "translation": "NET", "book": 7, "chapter": 9, "verse": 49, "text": "So each of his men also cut off a branch and followed Abimelech. They put the branches against the stronghold and set fire to it. All the people of the Tower of Shechem died \u2014 about a thousand men and women.", "comment": "tn Heb \u201cthey kindled over them the stronghold with fire.\u201d
tn The words \u201cthe branches\u201d are supplied in the translation for clarification.
tn Or \u201cmen,\u201d but the word seems to have a more general sense here, as the conclusion to the sentence suggests."}, {"pk": 2831544, "translation": "NET", "book": 7, "chapter": 9, "verse": 50, "text": "Abimelech moved on to Thebez; he besieged and captured it.", "comment": "tn Heb \u201che camped near Thebez and captured it.\u201d
tn Or \u201cwent.\u201d"}, {"pk": 2831545, "translation": "NET", "book": 7, "chapter": 9, "verse": 51, "text": "There was a fortified tower in the center of the city, so all the men and women, as well as the city\u2019s leaders, ran into it and locked the entrance. Then they went up to the roof of the tower.", "comment": "tn Or \u201cfortress.\u201d The same Hebrew term occurs once more in this verse and twice in v. 52.
tn Or \u201cstrong.\u201d"}, {"pk": 2831546, "translation": "NET", "book": 7, "chapter": 9, "verse": 52, "text": "Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire,"}, {"pk": 2831547, "translation": "NET", "book": 7, "chapter": 9, "verse": 53, "text": "a woman threw an upper millstone down on his head and shattered his skull.", "comment": "sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288.
tn Heb \u201cAbimelech\u2019s.\u201d The proper name has been replaced by the pronoun \u201chis\u201d in the translation in keeping with conventions of English narrative style."}, {"pk": 2831548, "translation": "NET", "book": 7, "chapter": 9, "verse": 54, "text": "He quickly called to the young man who carried his weapons, \u201cDraw your sword and kill me, so they will not say, \u2018A woman killed him.\u2019\u201d So the young man stabbed him and he died.", "comment": "tn The Hebrew text adds, \u201cconcerning me.\u201d This has not been included in the translation for stylistic reasons.
tn The Hebrew text adds, \u201cand said to him.\u201d This has not been included in the translation for stylistic reasons."}, {"pk": 2831549, "translation": "NET", "book": 7, "chapter": 9, "verse": 55, "text": "When the Israelites saw that Abimelech was dead, they went home.", "comment": "tn Heb \u201ceach to his own place.\u201d"}, {"pk": 2831550, "translation": "NET", "book": 7, "chapter": 9, "verse": 56, "text": "God repaid Abimelech for the evil he did to his father by murdering his seventy half-brothers.", "comment": "tn Heb \u201cseventy brothers.\u201d"}, {"pk": 2831551, "translation": "NET", "book": 7, "chapter": 9, "verse": 57, "text": "God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell on them.", "comment": "tn Heb \u201ccame.\u201d"}, {"pk": 2831552, "translation": "NET", "book": 7, "chapter": 10, "verse": 1, "text": "After Abimelech\u2019s death, Tola son of Puah, grandson of Dodo, from the tribe of Issachar, rose up to deliver Israel. He lived in Shamir in the Ephraimite hill country.", "comment": "tn Heb \u201cson.\u201d
tn Heb \u201ca man of Issachar.\u201d
tn The word \u201cdeath\u201d has been supplied in the translation for clarification."}, {"pk": 2831553, "translation": "NET", "book": 7, "chapter": 10, "verse": 2, "text": "He led Israel for twenty-three years, then died and was buried in Shamir.", "comment": "tn Traditionally, \u201cjudged.\u201d"}, {"pk": 2831554, "translation": "NET", "book": 7, "chapter": 10, "verse": 3, "text": "Jair the Gileadite rose up after him; he led Israel for twenty-two years."}, {"pk": 2831555, "translation": "NET", "book": 7, "chapter": 10, "verse": 4, "text": "He had thirty sons who rode on thirty donkeys and possessed thirty cities. To this day these towns are called Havvoth Jair \u2014 they are in the land of Gilead.", "comment": "sn The name Habboth Jair means \u201ctent villages of Jair\u201d in Hebrew.
tn Heb \u201cthey call them Havvoth Jair to this day \u2013 which are in the land of Gilead.\u201d"}, {"pk": 2831556, "translation": "NET", "book": 7, "chapter": 10, "verse": 5, "text": "Jair died and was buried in Kamon."}, {"pk": 2831557, "translation": "NET", "book": 7, "chapter": 10, "verse": 6, "text": "The Israelites again did evil in the LORD\u2019s sight. They worshiped the Baals and the Ashtars, as well as the gods of Syria, Sidon, Moab, the Ammonites, and the Philistines. They abandoned the LORD and did not worship him.", "comment": "sn The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).
tn Heb \u201cin the eyes of the Lord.\u201d
tn Or \u201cserved;\u201d or \u201cfollowed.\u201d
map For location see Map1-A1; JP3-F3; JP4-F3.
tn Heb \u201cthe gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines.\u201d
tn Or \u201cserve\u201d; or \u201cfollow.\u201d"}, {"pk": 2831558, "translation": "NET", "book": 7, "chapter": 10, "verse": 7, "text": "The LORD was furious with Israel and turned them over to the Philistines and Ammonites.", "comment": "tn Or \u201cthe Lord\u2019s anger burned [or \u201craged\u201d] against Israel.\u201d
tn Heb \u201csold them into the hands of.\u201d"}, {"pk": 2831559, "translation": "NET", "book": 7, "chapter": 10, "verse": 8, "text": "They ruthlessly oppressed the Israelites that eighteenth year \u2014 that is, all the Israelites living east of the Jordan in Amorite country in Gilead.", "comment": "tn The phrase \u05e9\u05c1\u05b0\u05de\u05b9\u05e0\u05b6\u05d4 \u05e2\u05b6\u05e9\u05c2\u05b0\u05e8\u05b5\u05d4 \u05e9\u05c1\u05b8\u05e0\u05b8\u05d4 (shemoneh \u2019esreh shanah) could be translated \u201ceighteen years,\u201d but this would be difficult after the reference to \u201cthat year.\u201d It is possible that v. 8b is parenthetical, referring to an eighteen year long period of oppression east of the Jordan which culminated in hostilities against all Israel (including Judah, see v. 9) in the eighteenth year. It is simpler to translate the phrase as an ordinal number, though the context does not provide the point of reference. (See Gen 14:4\u20135 and R. G. Boling, Judges [AB], 191-92.) In this case, the following statement specifies which \u201cIsraelites\u201d are in view.
tn Heb \u201cshattered and crushed.\u201d The repetition of similar sounding synonyms (\u05e8\u05b8\u05e2\u05b7\u05e5 [ra\u2019ats] and \u05e8\u05b8\u05e6\u05b7\u05e5 [ratsats]) is for emphasis; \u05e8\u05b8\u05e6\u05b7\u05e5 appears in the Polel, adding further emphasis to the affirmation."}, {"pk": 2831560, "translation": "NET", "book": 7, "chapter": 10, "verse": 9, "text": "The Ammonites crossed the Jordan to fight with Judah, Benjamin, and Ephraim. Israel suffered greatly.", "comment": "tn Heb \u201cthe house of Ephraim.\u201d
tn Or \u201cIsrael experienced great distress.\u201d Perhaps here the verb has the nuance \u201chemmed in.\u201d"}, {"pk": 2831561, "translation": "NET", "book": 7, "chapter": 10, "verse": 10, "text": "The Israelites cried out for help to the LORD: \u201cWe have sinned against you. We abandoned our God and worshiped the Baals.\u201d", "comment": "tn Or \u201cserved\u201d; or \u201cfollowed.\u201d"}, {"pk": 2831562, "translation": "NET", "book": 7, "chapter": 10, "verse": 11, "text": "The LORD said to the Israelites, \u201cDid I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines,"}, {"pk": 2831563, "translation": "NET", "book": 7, "chapter": 10, "verse": 12, "text": "the Sidonians, Amalek, and Midian when they oppressed you? You cried out for help to me, and I delivered you from their power.", "comment": "tn The words \u201cDid I not deliver you\u201d are interpretive. The Hebrew text simply reads, \u201cIs it not from Egypt\u2026when they oppressed you?\u201d Perhaps the incomplete sentence reflects the Lord\u2019s frustration.
tn Heb \u201chand.\u201d
tc The translation follows the LXX which reads \u201cMidian\u201d; the Hebrew text has \u201cMaon.\u201d"}, {"pk": 2831564, "translation": "NET", "book": 7, "chapter": 10, "verse": 13, "text": "But since you abandoned me and worshiped other gods, I will not deliver you again.", "comment": "tn Or \u201cserved\u201d; or \u201cfollowed.\u201d"}, {"pk": 2831565, "translation": "NET", "book": 7, "chapter": 10, "verse": 14, "text": "Go and cry for help to the gods you have chosen! Let them deliver you from trouble!\u201d", "comment": "tn Heb \u201cin your time of trouble.\u201d"}, {"pk": 2831566, "translation": "NET", "book": 7, "chapter": 10, "verse": 15, "text": "But the Israelites said to the LORD, \u201cWe have sinned. You do to us as you see fit, but deliver us today!\u201d", "comment": "sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God\u2019s hand. Or they may mean, \u201cIn the future you can do whatever you like to us, but give us relief from what we\u2019re suffering right now.\u201d
tn Heb \u201caccording to all whatever is good in your eyes.\u201d"}, {"pk": 2831567, "translation": "NET", "book": 7, "chapter": 10, "verse": 16, "text": "They threw away the foreign gods they owned and worshiped the LORD. Finally the LORD grew tired of seeing Israel suffer so much.", "comment": "tn Heb \u201cAnd his spirit grew short [i.e., impatient] with the suffering of Israel.\u201d The Hebrew noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) also appears as the subject of the verb \u05e7\u05b8\u05e6\u05b7\u05e8 (qatsar) in Num 21:4 (the Israelites grow impatient wandering in the wilderness), Judg 16:16 (Samson grows impatient with Delilah\u2019s constant nagging), and Zech 11:8 (Zechariah grows impatient with the three negligent \u201cshepherds\u201d).
tn Or \u201cserved\u201d; or \u201cfollowed.\u201d
tn Heb \u201cfrom their midst.\u201d"}, {"pk": 2831568, "translation": "NET", "book": 7, "chapter": 10, "verse": 17, "text": "The Ammonites assembled and camped in Gilead; the Israelites gathered together and camped in Mizpah.", "comment": "tn Or \u201cwere summoned;\u201d or \u201cwere mustered.\u201d"}, {"pk": 2831569, "translation": "NET", "book": 7, "chapter": 10, "verse": 18, "text": "The leaders of Gilead said to one another, \u201cWho is willing to lead the charge against the Ammonites? He will become the leader of all who live in Gilead!\u201d", "comment": "tn Heb \u201cthe people, the officers.\u201d
tn Heb \u201cWho is the man who will begin fighting.\u201d"}, {"pk": 2831570, "translation": "NET", "book": 7, "chapter": 11, "verse": 1, "text": "Now Jephthah the Gileadite was a brave warrior. His mother was a prostitute, but Gilead was his father.", "comment": "tn Heb \u201cNow he was the son of a woman, a prostitute, and Gilead fathered Jephthah.\u201d"}, {"pk": 2831571, "translation": "NET", "book": 7, "chapter": 11, "verse": 2, "text": "Gilead\u2019s wife also gave him sons. When his wife\u2019s sons grew up, they made Jephthah leave and said to him, \u201cYou are not going to inherit any of our father\u2019s wealth, because you are another woman\u2019s son.\u201d", "comment": "tn Heb \u201cbore.\u201d
tn Heb \u201cin the house of our father.\u201d"}, {"pk": 2831572, "translation": "NET", "book": 7, "chapter": 11, "verse": 3, "text": "So Jephthah left his half-brothers and lived in the land of Tob. Lawless men joined Jephthah\u2019s gang and traveled with him.", "comment": "tn Heb \u201cEmpty men joined themselves to Jephthah and went out with him.\u201d
tn Heb \u201cbrothers.\u201d
tn Or \u201cfled from.\u201d"}, {"pk": 2831573, "translation": "NET", "book": 7, "chapter": 11, "verse": 4, "text": "It was some time after this when the Ammonites fought with Israel."}, {"pk": 2831574, "translation": "NET", "book": 7, "chapter": 11, "verse": 5, "text": "When the Ammonites attacked, the leaders of Gilead asked Jephthah to come back from the land of Tob.", "comment": "tn Or \u201celders.\u201d
tn Heb \u201cwent to take Jephthah.\u201d
tn Heb \u201cWhen the Ammonites fought with Israel.\u201d"}, {"pk": 2831575, "translation": "NET", "book": 7, "chapter": 11, "verse": 6, "text": "They said, \u201cCome, be our commander, so we can fight with the Ammonites.\u201d", "comment": "tn Heb \u201cto Jephthah.\u201d"}, {"pk": 2831576, "translation": "NET", "book": 7, "chapter": 11, "verse": 7, "text": "Jephthah said to the leaders of Gilead, \u201cBut you hated me and made me leave my father\u2019s house. Why do you come to me now, when you are in trouble?\u201d", "comment": "tn Heb \u201cDid you not hate me and make me leave?\u201d"}, {"pk": 2831577, "translation": "NET", "book": 7, "chapter": 11, "verse": 8, "text": "The leaders of Gilead said to Jephthah, \u201cThat may be true, but now we pledge to you our loyalty. Come with us and fight with the Ammonites. Then you will become the leader of all who live in Gilead.\u201d", "comment": "tn Heb \u201cwe have returned to you.\u201d For another example of \u05e9\u05c1\u05d5\u05bc\u05d1 \u05d0\u05b6\u05dc (shuv \u2019el) in the sense of \u201cgive allegiance to,\u201d see 1 Kgs 12:27b.
sn Then you will become the leader. The leaders of Gilead now use the word \u05e8\u05b9\u05d0\u05e9\u05c1 (ro\u2019sh, \u201chead, leader\u201d), the same term that appeared in their original, general offer (see 10:18). In their initial offer to Jephthah they had simply invited him to be their \u05e7\u05b8\u05e6\u05b4\u05d9\u05df (qatsin, \u201ccommander\u201d; v. 6). When he resists they must offer him a more attractive reward \u2013 rulership over the region. See R. G. Boling, Judges (AB), 198.
tn Heb \u201cleader of us and all who live in Gilead.\u201d
tn Heb \u201ctherefore\u201d; \u201ceven so.\u201d For MT \u05dc\u05b8\u05db\u05b5\u05df (lakhen, \u201ctherefore\u201d) the LXX has an opposite reading, \u201cnot so,\u201d which seems to be based on the Hebrew words \u05dc\u05b9\u05d0 \u05db\u05b5\u05df (lo\u2019 khen)."}, {"pk": 2831578, "translation": "NET", "book": 7, "chapter": 11, "verse": 9, "text": "Jephthah said to the leaders of Gilead, \u201cAll right! If you take me back to fight with the Ammonites and the LORD gives them to me, I will be your leader.\u201d", "comment": "tn Heb \u201cplaces them before me.\u201d
tn Some translate the final statement as a question, \u201cwill I really be your leader?\u201d An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms.
tn \u201cAll right\u201d is supplied in the translation for clarification."}, {"pk": 2831579, "translation": "NET", "book": 7, "chapter": 11, "verse": 10, "text": "The leaders of Gilead said to Jephthah, \u201cThe LORD will judge any grievance you have against us, if we do not do as you say.\u201d", "comment": "tn Heb \u201cThe Lord will be the one who hears between us.\u201d For the idiom \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 \u05d1\u05bc\u05b7\u05d9\u05b4\u05df (shama\u2019 bayin, \u201cto hear between\u201d), see Deut 1:16.
sn The Lord will judge\u2026if we do not do as you say. The statement by the leaders of Gilead takes the form of a legally binding oath, which obligates them to the terms of the agreement."}, {"pk": 2831580, "translation": "NET", "book": 7, "chapter": 11, "verse": 11, "text": "So Jephthah went with the leaders of Gilead. The people made him their leader and commander. Jephthah repeated the terms of the agreement before the LORD in Mizpah.", "comment": "tn Heb \u201cspoke all his words.\u201d This probably refers to the \u201cwords\u201d recorded in v. 9. Jephthah repeats the terms of the agreement at the Lord\u2019s sanctuary, perhaps to ratify the contract or to emphasize the Gileadites\u2019 obligation to keep their part of the bargain. Another option is to translate, \u201cJephthah conducted business before the Lord in Mizpah.\u201d In this case, the statement is a general reference to the way Jephthah ruled. He recognized the Lord\u2019s authority and made his decisions before the Lord."}, {"pk": 2831581, "translation": "NET", "book": 7, "chapter": 11, "verse": 12, "text": "Jephthah sent messengers to the Ammonite king, saying, \u201cWhy have you come against me to attack my land?\u201d", "comment": "tn Heb \u201cWhat to me and to you that\u2026?\u201d"}, {"pk": 2831582, "translation": "NET", "book": 7, "chapter": 11, "verse": 13, "text": "The Ammonite king said to Jephthah\u2019s messengers, \u201cBecause Israel stole my land when they came up from Egypt \u2014 from the Arnon River in the south to the Jabbok River in the north, and as far west as the Jordan. Now return it peaceably!\u201d", "comment": "tn Heb \u201cfrom the Arnon to the Jabbok and to the Jordan.\u201d The word \u201cRiver\u201d has been supplied in the translation with \u201cArnon\u201d and \u201cJabbok,\u201d because these are less familiar to modern readers than the Jordan.
tn Or \u201ctook\u201d; or \u201cseized.\u201d
tn Heb \u201che\u201d (a collective singular).
tc The translation assumes a singular suffix (\u201c[return] it\u201d); the Hebrew text has a plural suffix (\u201c[return] them\u201d), which, if retained, might refer to the cities of the land."}, {"pk": 2831583, "translation": "NET", "book": 7, "chapter": 11, "verse": 14, "text": "Jephthah sent messengers back to the Ammonite king"}, {"pk": 2831584, "translation": "NET", "book": 7, "chapter": 11, "verse": 15, "text": "and said to him, \u201cThis is what Jephthah says, \u2018Israel did not steal the land of Moab and the land of the Ammonites.", "comment": "tn Or \u201ctake\u201d; or \u201cseize.\u201d"}, {"pk": 2831585, "translation": "NET", "book": 7, "chapter": 11, "verse": 16, "text": "When they left Egypt, Israel traveled through the desert as far as the Red Sea and then came to Kadesh.", "comment": "tn Or \u201cwent.\u201d
tn Heb \u201cFor when they went up from.\u201d"}, {"pk": 2831586, "translation": "NET", "book": 7, "chapter": 11, "verse": 17, "text": "Israel sent messengers to the king of Edom, saying, \u201cPlease allow us to pass through your land.\u201d But the king of Edom rejected the request. Israel sent the same request to the king of Moab, but he was unwilling to cooperate. So Israel stayed at Kadesh.", "comment": "tn Heb \u201cme.\u201d (Collective Israel is the speaker.)
tn Heb \u201cAlso to the king of Moab he sent, but he was unwilling.\u201d
tn Heb \u201cdid not listen.\u201d"}, {"pk": 2831587, "translation": "NET", "book": 7, "chapter": 11, "verse": 18, "text": "Then Israel went through the desert and bypassed the land of Edom and the land of Moab. They traveled east of the land of Moab and camped on the other side of the Arnon River; they did not go through Moabite territory (the Arnon was Moab\u2019s border).", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
tn Heb \u201che\u201d; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity."}, {"pk": 2831588, "translation": "NET", "book": 7, "chapter": 11, "verse": 19, "text": "Israel sent messengers to King Sihon, the Amorite king who ruled in Heshbon, and said to him, \u201cPlease allow us to pass through your land to our land.\u201d", "comment": "tn Heb \u201cto my place.\u201d"}, {"pk": 2831589, "translation": "NET", "book": 7, "chapter": 11, "verse": 20, "text": "But Sihon did not trust Israel to pass through his territory. He assembled his whole army, camped in Jahaz, and fought with Israel.", "comment": "tn Heb \u201call his people\u201d (also in the following verse).
tn Heb \u201cSihon.\u201d The proper name (\u201cSihon\u201d) has been replaced in the translation by the pronoun (\u201che\u201d) because of English style; a repetition of the proper name here would be redundant in English."}, {"pk": 2831590, "translation": "NET", "book": 7, "chapter": 11, "verse": 21, "text": "The LORD God of Israel handed Sihon and his whole army over to Israel and they defeated them. Israel took all the land of the Amorites who lived in that land.", "comment": "tn That is, took as its own possession."}, {"pk": 2831591, "translation": "NET", "book": 7, "chapter": 11, "verse": 22, "text": "They took all the Amorite territory from the Arnon River on the south to the Jabbok River on the north, from the desert in the east to the Jordan in the west.", "comment": "tn Heb \u201cfrom the Arnon to the Jabbok, and from the desert to the Jordan.\u201d The word \u201cRiver\u201d has been supplied in the translation with \u201cArnon\u201d and \u201cJabbok,\u201d because these are less familiar to modern readers than the Jordan."}, {"pk": 2831592, "translation": "NET", "book": 7, "chapter": 11, "verse": 23, "text": "Since the LORD God of Israel has driven out the Amorites before his people Israel, do you think you can just take it from them?", "comment": "tn Heb \u201cNow.\u201d
tn Heb \u201cwill you dispossess him [i.e., Israel; or possibly \u201cit,\u201d i.e., the territory]?\u201d There is no interrogative marker in the Hebrew text.
tn Or \u201cdispossessed.\u201d"}, {"pk": 2831593, "translation": "NET", "book": 7, "chapter": 11, "verse": 24, "text": "You have the right to take what Chemosh your god gives you, but we will take the land of all whom the LORD our God has driven out before us.", "comment": "tn Heb \u201cIs it not so that what Chemosh your god causes you to possess, you possess, and all whom the Lord our God dispossesses before us we will possess?\u201d Jephthah speaks of Chemosh as if he is on a par with the Lord God of Israel. This does not necessarily mean that Jephthah is polytheistic or that he recognizes the Lord as only a local deity. He may simply be assuming the Ammonite king\u2019s perspective for the sake of argument. Other texts, as well as the extrabiblical Mesha inscription, associate Chemosh with Moab, while Milcom is identified as the god of the Ammonites. Why then does Jephthah refer to Chemosh as the Ammonite god? Ammon had likely conquered Moab and the Ammonite king probably regarded himself as heir of all territory formerly held by Moab. Originally Moab had owned the disputed territory (cf. Num 21:26\u201329), meaning that Chemosh was regarded as the god of the region (see R. G. Boling, Judges [AB], 203-4). Jephthah argues that Chemosh had long ago relinquished claim to the area (by allowing Sihon to conquer it), while the Lord had long ago established jurisdiction over it (by taking it from Sihon and giving it to Israel). Both sides should abide by the decisions of the gods which had stood firm for three hundred years."}, {"pk": 2831594, "translation": "NET", "book": 7, "chapter": 11, "verse": 25, "text": "Are you really better than Balak son of Zippor, king of Moab? Did he dare to quarrel with Israel? Did he dare to fight with them?", "comment": "tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which \u201creally\u201d and \u201cdare to\u201d are intended to express in the translation. sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22\u201324)."}, {"pk": 2831595, "translation": "NET", "book": 7, "chapter": 11, "verse": 26, "text": "Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time?"}, {"pk": 2831596, "translation": "NET", "book": 7, "chapter": 11, "verse": 27, "text": "I have not done you wrong, but you are doing wrong by attacking me. May the LORD, the Judge, judge this day between the Israelites and the Ammonites!\u2019\u201d", "comment": "tn Or \u201cevil.\u201d
tn Or \u201csinned against you.\u201d"}, {"pk": 2831597, "translation": "NET", "book": 7, "chapter": 11, "verse": 28, "text": "But the Ammonite king disregarded the message sent by Jephthah.", "comment": "tn Heb \u201cdid not listen to.\u201d
tn Heb \u201cJephthah\u2019s words which he sent to him.\u201d"}, {"pk": 2831598, "translation": "NET", "book": 7, "chapter": 11, "verse": 29, "text": "The LORD\u2019s spirit empowered Jephthah. He passed through Gilead and Manasseh and went to Mizpah in Gilead. From there he approached the Ammonites.", "comment": "tn Heb \u201cwas on.\u201d
tn Heb \u201cFrom Mizpah in Gilead he passed through [to] the Ammonites.\u201d
tn Heb \u201cpassed through.\u201d"}, {"pk": 2831599, "translation": "NET", "book": 7, "chapter": 11, "verse": 30, "text": "Jephthah made a vow to the LORD, saying, \u201cIf you really do hand the Ammonites over to me,"}, {"pk": 2831600, "translation": "NET", "book": 7, "chapter": 11, "verse": 31, "text": "then whoever is the first to come through the doors of my house to meet me when I return safely from fighting the Ammonites \u2014 he will belong to the LORD and I will offer him up as a burnt sacrifice.\u201d", "comment": "tn Some translate \u201cor,\u201d suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the Lord\u2019s service, but if an animal comes through the doors, he will offer it up as a sacrifice. However, it is far more likely that the Hebrew construction (vav [\u05d5] + perfect) specifies how the subject will become the Lord\u2019s, that is, by being offered up as a sacrifice. For similar constructions, where the apodosis of a conditional sentence has at least two perfects (each with vav) in sequence, see Gen 34:15\u201316; Exod 18:16.
tn Heb \u201cthe one coming out, who comes out from.\u201d The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05e6\u05b5\u05d0 (hayyotse\u2019, \u201cthe one coming out\u201d) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.
tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine."}, {"pk": 2831601, "translation": "NET", "book": 7, "chapter": 11, "verse": 32, "text": "Jephthah approached the Ammonites to fight with them, and the LORD handed them over to him.", "comment": "tn Heb \u201cpassed over to.\u201d"}, {"pk": 2831602, "translation": "NET", "book": 7, "chapter": 11, "verse": 33, "text": "He defeated them from Aroer all the way to Minnith \u2014 twenty cities in all, even as far as Abel Keramim! He wiped them out! The Israelites humiliated the Ammonites.", "comment": "tn Heb \u201cwith a very great slaughter.\u201d
tn Heb \u201cThe Ammonites were humbled before the Israelites.\u201d"}, {"pk": 2831603, "translation": "NET", "book": 7, "chapter": 11, "verse": 34, "text": "When Jephthah came home to Mizpah, there was his daughter hurrying out to meet him, dancing to the rhythm of tambourines. She was his only child; except for her he had no son or daughter.", "comment": "tn Heb \u201cwith tambourines and dancing.\u201d
tn Heb \u201cLook! His daughter was coming out.\u201d"}, {"pk": 2831604, "translation": "NET", "book": 7, "chapter": 11, "verse": 35, "text": "When he saw her, he ripped his clothes and said, \u201cOh no! My daughter! You have completely ruined me! You have brought me disaster! I made an oath to the LORD, and I cannot break it.\u201d", "comment": "tn Heb \u201cI opened my mouth to the Lord and I am not able to return.\u201d
tn Heb \u201cyou have brought me very low,\u201d or \u201cyou have knocked me to my knees.\u201d The infinitive absolute precedes the verb for emphasis.
tn Heb \u201cYou are among [or \u201clike\u201d] those who trouble me.\u201d"}, {"pk": 2831605, "translation": "NET", "book": 7, "chapter": 11, "verse": 36, "text": "She said to him, \u201cMy father, since you made an oath to the LORD, do to me as you promised. After all, the LORD vindicated you before your enemies, the Ammonites.\u201d", "comment": "tn The conjunction \u201csince\u201d is supplied in the translation for clarification.
tn Heb \u201cyou opened your mouth to the Lord, do to me according to [what] went out from your mouth.\u201d
tn Or \u201chas given you vengeance against.\u201d"}, {"pk": 2831606, "translation": "NET", "book": 7, "chapter": 11, "verse": 37, "text": "She then said to her father, \u201cPlease grant me this one wish. For two months allow me to walk through the hills with my friends and mourn my virginity.\u201d", "comment": "tn Heb \u201cLet this thing be done for me.\u201d
tn Heb \u201cLeave me alone for two months so I can go and go down on the hills and weep over my virginity \u2013 I and my friends.\u201d"}, {"pk": 2831607, "translation": "NET", "book": 7, "chapter": 11, "verse": 38, "text": "He said, \u201cYou may go.\u201d He permitted her to leave for two months. She went with her friends and mourned her virginity as she walked through the hills.", "comment": "tn Heb \u201con the hills.\u201d The words \u201cas she walked\u201d are supplied.
tn Heb \u201che sent her.\u201d"}, {"pk": 2831608, "translation": "NET", "book": 7, "chapter": 11, "verse": 39, "text": "After two months she returned to her father, and he did to her as he had vowed. She died a virgin. Her tragic death gave rise to a custom in Israel.", "comment": "tn Heb \u201cThere was a custom in Israel.\u201d
tn Heb \u201cShe had never known a man.\u201d Some understand this to mean that her father committed her to a life of celibacy, but the disjunctive clause (note the vav + subject + verb pattern) more likely describes her condition at the time the vow was fulfilled. (See G. F. Moore, Judges [ICC], 302-3; C. F. Burney, Judges, 324.) She died a virgin and never experienced the joys of marriage and motherhood."}, {"pk": 2831609, "translation": "NET", "book": 7, "chapter": 11, "verse": 40, "text": "Every year Israelite women commemorate the daughter of Jephthah the Gileadite for four days.", "comment": "tn The Hebrew text adds, \u201cin the year.\u201d This is redundant (note \u201cevery year\u201d at the beginning of the verse) and has not been included in the translation for stylistic reasons.
tn Heb \u201cFrom days to days,\u201d a Hebrew idiom for \u201cannually.\u201d
tn Heb \u201cgo to commemorate.\u201d The rare Hebrew verb \u05ea\u05bc\u05b8\u05e0\u05b8\u05d4 (tanah, \u201cto tell; to repeat; to recount\u201d) occurs only here and in 5:11."}, {"pk": 2831610, "translation": "NET", "book": 7, "chapter": 12, "verse": 1, "text": "The Ephraimites assembled and crossed over to Zaphon. They said to Jephthah, \u201cWhy did you go and fight with the Ammonites without asking us to go with you? We will burn your house down right over you!\u201d", "comment": "tn Heb \u201cthe men of Ephraim were summoned [or \u201cwere mustered\u201d].\u201d
tn Or \u201ccalling\u201d; or \u201csummoning.\u201d
tn Heb \u201cYour house we will burn over you with fire.\u201d
tn Heb \u201ccross over to fight.\u201d"}, {"pk": 2831611, "translation": "NET", "book": 7, "chapter": 12, "verse": 2, "text": "Jephthah said to them, \u201cMy people and I were entangled in controversy with the Ammonites. I asked for your help, but you did not deliver me from their power.", "comment": "tn Heb A man of great strife I was and my people and the Ammonites.\u201d
tn Heb \u201chand.\u201d"}, {"pk": 2831612, "translation": "NET", "book": 7, "chapter": 12, "verse": 3, "text": "When I saw that you were not going to help, I risked my life and advanced against the Ammonites, and the LORD handed them over to me. Why have you come up to fight with me today?\u201d", "comment": "tn Heb \u201cyou were no deliverer.\u201d Codex Alexandrinus (A) of the LXX has \u201cno one was helping.\u201d
tn The Hebrew adds \u201cagainst me\u201d here. This is redundant in English and has not been included in the translation for stylistic reasons.
tn Heb \u201ccrossed over to.\u201d
tn Heb \u201cI put my life in my hand.\u201d"}, {"pk": 2831613, "translation": "NET", "book": 7, "chapter": 12, "verse": 4, "text": "Jephthah assembled all the men of Gilead and they fought with Ephraim. The men of Gilead defeated Ephraim, because the Ephraimites insulted them, saying, \u201cYou Gileadites are refugees in Ephraim, living within Ephraim\u2019s and Manasseh\u2019s territory.\u201d", "comment": "tc Heb \u201cRefugees of Ephraim are you, O Gilead, in the midst of Ephraim and in the midst of Manasseh.\u201d The LXX omits the entire second half of the verse (beginning with \u201cbecause\u201d). The words \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05de\u05b0\u05e8\u05d5\u05bc \u05e4\u05bc\u05b0\u05dc\u05b4\u05d9\u05d8\u05b5\u05d9 \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd (ki \u2019amru p\u00fflitey \u2019efrayim, \u201cbecause they said, \u2018Refugees of Ephraim\u2019\u201d) may have been accidentally copied from the next verse (cf. \u05db\u05bc\u05b4\u05d9 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05e4\u05bc\u05b0\u05dc\u05b4\u05d9\u05d8\u05b5\u05d9 \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, ki yo\u2019m\u00ffru pelitey \u2019efrayim) and the following words (\u201cyou, O Gilead\u2026Manasseh\u201d) then added in an attempt to make sense of the verse. See G. F. Moore, Judges (ICC), 307-8, and C. F. Burney, Judges, 327. If the Hebrew text is retained, then the Ephraimites appear to be insulting the Gileadites by describing them as refugees who are squatting on Ephraim\u2019s and Manasseh\u2019s land. The present translation assumes that \u201cEphraim\u201d is a genitive of location after \u201crefugees.\u201d
tn Heb \u201cbecause they said.\u201d"}, {"pk": 2831614, "translation": "NET", "book": 7, "chapter": 12, "verse": 5, "text": "The Gileadites captured the fords of the Jordan River opposite Ephraim. Whenever an Ephraimite fugitive said, \u201cLet me cross over,\u201d the men of Gilead asked him, \u201cAre you an Ephraimite?\u201d If he said, \u201cNo,\u201d", "comment": "tn The Hebrew text has a plural form here.
tn The word \u201cRiver\u201d is not in the Hebrew text, but is supplied in the translation for clarification.
tn Or \u201cagainst Ephraim,\u201d that is, so as to prevent Ephraim from crossing.
tn Heb \u201csay to.\u201d"}, {"pk": 2831615, "translation": "NET", "book": 7, "chapter": 12, "verse": 6, "text": "then they said to him, \u201cSay \u2018Shibboleth!\u2019\u201d If he said, \u201cSibboleth\u201d (and could not pronounce the word correctly), they grabbed him and executed him right there at the fords of the Jordan. On that day forty-two thousand Ephraimites fell dead.", "comment": "sn The inability of the Ephraimites to pronounce the word shibboleth the way the Gileadites did served as an identifying test. It illustrates that during this period there were differences in pronunciation between the tribes. The Hebrew word shibboleth itself means \u201cstream\u201d or \u201cflood,\u201d and was apparently chosen simply as a test case without regard to its meaning.
tn Heb \u201cand could not prepare to speak.\u201d The precise meaning of \u05d9\u05b8\u05db\u05b4\u05d9\u05df (yakhin) is unclear. Some understand it to mean \u201cwas not careful [to say it correctly]\u201d; others emend to \u05d9\u05b8\u05db\u05b9\u05dc (yakhol, \u201cwas not able [to say it correctly]\u201d) or \u05d9\u05b8\u05d1\u05b4\u05d9\u05df (yavin, \u201cdid not understand [that he should say it correctly]\u201d), which is read by a few Hebrew mss."}, {"pk": 2831616, "translation": "NET", "book": 7, "chapter": 12, "verse": 7, "text": "Jephthah led Israel for six years; then he died and was buried in his city in Gilead.", "comment": "tc The Hebrew text has \u201cin the cities of Gilead.\u201d The present translation has support from some ancient Greek textual witnesses.
tn Heb \u201cJephthah the Gileadite.\u201d The proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
tn Traditionally, \u201cjudged.\u201d"}, {"pk": 2831617, "translation": "NET", "book": 7, "chapter": 12, "verse": 8, "text": "After him Ibzan of Bethlehem led Israel.", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Traditionally, \u201cjudged.\u201d"}, {"pk": 2831618, "translation": "NET", "book": 7, "chapter": 12, "verse": 9, "text": "He had thirty sons. He arranged for thirty of his daughters to be married outside his extended family, and he arranged for thirty young women to be brought from outside as wives for his sons. Ibzan led Israel for seven years;", "comment": "tn Traditionally, \u201cjudged.\u201d
tn Heb \u201cthirty daughters he sent off outside.\u201d Another option is to translate, \u201cHe arranged for his thirty daughters\u2026\u201d It is not clear if he had more than the \u201cthirty daughters\u201d mentioned in the text.
tn Heb \u201cand thirty daughters he brought for his sons from the outside.\u201d
tn Heb \u201cHe\u201d; the referent (Ibzan) has been specified in the translation for clarity and for English stylistic reasons."}, {"pk": 2831619, "translation": "NET", "book": 7, "chapter": 12, "verse": 10, "text": "then he died and was buried in Bethlehem.", "comment": "tn Heb \u201cIbzan.\u201d The pronoun \u201che\u201d is used in the translation in keeping with English style, which tends to use a proper name first in a sentence followed by a pronoun rather than vice versa."}, {"pk": 2831620, "translation": "NET", "book": 7, "chapter": 12, "verse": 11, "text": "After him Elon the Zebulunite led Israel for ten years.", "comment": "tn Traditionally, \u201cjudged.\u201d
tn Heb \u201c\u2026led Israel. He led Israel for ten years.\u201d"}, {"pk": 2831621, "translation": "NET", "book": 7, "chapter": 12, "verse": 12, "text": "Then Elon the Zebulunite died and was buried in Aijalon in the land of Zebulun."}, {"pk": 2831622, "translation": "NET", "book": 7, "chapter": 12, "verse": 13, "text": "After him Abdon son of Hillel the Pirathonite led Israel.", "comment": "tn Traditionally, \u201cjudged.\u201d"}, {"pk": 2831623, "translation": "NET", "book": 7, "chapter": 12, "verse": 14, "text": "He had forty sons and thirty grandsons who rode on seventy donkeys. He led Israel for eight years."}, {"pk": 2831624, "translation": "NET", "book": 7, "chapter": 12, "verse": 15, "text": "Then Abdon son of Hillel the Pirathonite died and was buried in Pirathon in the land of Ephraim, in the hill country of the Amalekites."}, {"pk": 2831625, "translation": "NET", "book": 7, "chapter": 13, "verse": 1, "text": "The Israelites again did evil in the LORD\u2019s sight, so the LORD handed them over to the Philistines for forty years.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2831626, "translation": "NET", "book": 7, "chapter": 13, "verse": 2, "text": "There was a man named Manoah from Zorah, from the Danite tribe. His wife was infertile and childless.", "comment": "tn Heb \u201cand had not given birth.\u201d"}, {"pk": 2831627, "translation": "NET", "book": 7, "chapter": 13, "verse": 3, "text": "The LORD\u2019s angelic messenger appeared to the woman and said to her, \u201cYou are infertile and childless, but you will conceive and have a son.", "comment": "tn The adjective \u201cangelic\u201d is interpretive (also in vv. 6, 9).
tn Heb \u201cLook, you.\u201d
tn Heb \u201cand have not given birth.\u201d"}, {"pk": 2831628, "translation": "NET", "book": 7, "chapter": 13, "verse": 4, "text": "Now be careful! Do not drink wine or beer, and do not eat any food that will make you ritually unclean.", "comment": "tn Heb \u201ceat anything unclean.\u201d Certain foods were regarded as ritually \u201cunclean\u201d (see Lev 11). Eating such food made one ritually \u201ccontaminated.\u201d"}, {"pk": 2831629, "translation": "NET", "book": 7, "chapter": 13, "verse": 5, "text": "Look, you will conceive and have a son. You must never cut his hair, for the child will be dedicated to God from birth. He will begin to deliver Israel from the power of the Philistines.\u201d", "comment": "tn Heb \u201chand.\u201d
tn Another option is to translate, \u201cyou are already pregnant and will have a son.\u201d The earlier reference to her being infertile (v. 3) suggests that her conception is still future, but it is possible that the earlier statement only reflects her perspective (as far as she is concerned, she is infertile). According to this interpretation, in v. 5 the angel reveals the truth to her \u2013 actually she has recently conceived and is now pregnant (see the translation in R. G. Boling, Judges [AB], 217). Usage favors this interpretation. The predicate adjective \u05d4\u05b8\u05e8\u05b8\u05d4 (harah, \u201c[be/become] pregnant\u201d) elsewhere has a past (1 Sam 4:19) or present (Gen 16:11; 38:25; 2 Sam 11:5) translation value. (The usage in Isa 7:14 is debated, but a present translation is definitely possible there.) A final, but less likely possibility, is that she miraculously conceived during the angel\u2019s speech, sometime between his statements recorded in vv. 3 and 5.
tn Heb \u201ca razor should not go up on his head.\u201d
tn Or \u201cset apart to God.\u201d Traditionally the Hebrew term \u05e0\u05b8\u05d6\u05b4\u05d9\u05e8 (nazir) has been translated \u201cNazirite.\u201d The word is derived from the verb \u05e0\u05b8\u05d6\u05b7\u05e8 (nazar, \u201cto dedicate; to consecrate; to set apart\u201d)."}, {"pk": 2831630, "translation": "NET", "book": 7, "chapter": 13, "verse": 6, "text": "The woman went and said to her husband, \u201cA man sent from God came to me! He looked like God\u2019s angelic messenger \u2014 he was very awesome. I did not ask him where he came from, and he did not tell me his name.", "comment": "tn Heb \u201cThe man of God.\u201d
tn Heb \u201cHis appearance was like the appearance of the messenger of God, very awesome.\u201d"}, {"pk": 2831631, "translation": "NET", "book": 7, "chapter": 13, "verse": 7, "text": "He said to me, \u2018Look, you will conceive and have a son. So now, do not drink wine or beer and do not eat any food that will make you ritually unclean. For the child will be dedicated to God from birth till the day he dies.\u2019\u201d", "comment": "tn Heb \u201ceat anything unclean.\u201d Certain foods were regarded as ritually \u201cunclean\u201d (see Lev 11). Eating such food made one ritually \u201ccontaminated.\u201d
tn Traditionally \u201ca Nazirite.\u201d
tn See the note on the word \u201cson\u201d in 13:5, where this same statement occurs."}, {"pk": 2831632, "translation": "NET", "book": 7, "chapter": 13, "verse": 8, "text": "Manoah prayed to the LORD, \u201cPlease, Lord, allow the man sent from God to visit us again, so he can teach us how we should raise the child who will be born.\u201d", "comment": "tc The LXX has \u201cenlighten,\u201d understanding the Hebrew to read \u05d5\u05b4\u05d9\u05d0\u05b4\u05d9\u05e8\u05b5\u05e0\u05d5\u05bc (vi\u2019irenu, \u201cto give light\u201d) rather than the reading of the MT, \u05d5\u05b0\u05d9\u05d5\u05b9\u05e8\u05b5\u05e0\u05d5\u05bc (v\u00ffyorenu, \u201cto teach\u201d).
tn The Hebrew text adds \u201cand said.\u201d This has not been included in the translation for stylistic reasons.
tn Heb \u201cthe man of God.\u201d
tn Heb \u201ccome to.\u201d
tn Heb \u201cwhat we should do for.\u201d"}, {"pk": 2831633, "translation": "NET", "book": 7, "chapter": 13, "verse": 9, "text": "God answered Manoah\u2019s prayer. God\u2019s angelic messenger visited the woman again while she was sitting in the field. But her husband Manoah was not with her.", "comment": "tn Heb \u201ccame to.\u201d
tn Heb \u201cGod listened to the voice of Manoah.\u201d"}, {"pk": 2831634, "translation": "NET", "book": 7, "chapter": 13, "verse": 10, "text": "The woman ran at once and told her husband, \u201cCome quickly, the man who visited me the other day has appeared to me!\u201d", "comment": "tn Heb \u201ccame to.\u201d
tn Heb \u201cLook.\u201d
tn Heb \u201cand said to him.\u201d This phrase has not been translated for stylistic reasons."}, {"pk": 2831635, "translation": "NET", "book": 7, "chapter": 13, "verse": 11, "text": "So Manoah got up and followed his wife. When he met the man, he said to him, \u201cAre you the man who spoke to my wife?\u201d He said, \u201cYes.\u201d", "comment": "tn Heb \u201cthe woman.\u201d
tn Heb \u201cI [am].\u201d
tn Heb \u201ccame to.\u201d"}, {"pk": 2831636, "translation": "NET", "book": 7, "chapter": 13, "verse": 12, "text": "Manoah said, \u201cNow, when your announcement comes true, how should the child be raised and what should he do?\u201d", "comment": "tn Heb \u201cNow, [when] your word comes [to pass].\u201d
tn Heb \u201cwhat will be the child\u2019s rule [i.e., way of life] and his work?\u201d"}, {"pk": 2831637, "translation": "NET", "book": 7, "chapter": 13, "verse": 13, "text": "The LORD\u2019s messenger told Manoah, \u201cYour wife should pay attention to everything I told her.", "comment": "tn Or \u201csaid to.\u201d
tn Heb \u201cTo everything I said to the woman she should pay attention.\u201d The Hebrew word order emphasizes \u201cto everything,\u201d probably because Manoah\u2019s wife did not tell her husband everything the angel had said to her (cf. vv. 3\u20135 with v. 7). If she had, Manoah probably would not have been so confused about the child\u2019s mission."}, {"pk": 2831638, "translation": "NET", "book": 7, "chapter": 13, "verse": 14, "text": "She should not drink anything that the grapevine produces. She must not drink wine or beer, and she must not eat any food that will make her ritually unclean. She should obey everything I commanded her to do.\u201d", "comment": "tn Heb \u201ceat anything unclean.\u201d Certain foods were regarded as ritually \u201cunclean\u201d (see Lev 11). Eating such food made one ritually \u201ccontaminated.\u201d
tn Heb \u201ceat.\u201d"}, {"pk": 2831639, "translation": "NET", "book": 7, "chapter": 13, "verse": 15, "text": "Manoah said to the LORD\u2019s messenger, \u201cPlease stay here awhile, so we can prepare a young goat for you to eat.\u201d", "comment": "tn Heb \u201cPlease allow us to detain you.\u201d
tn Heb \u201cso we can prepare before you a young goat of the goats.\u201d"}, {"pk": 2831640, "translation": "NET", "book": 7, "chapter": 13, "verse": 16, "text": "The LORD\u2019s messenger said to Manoah, \u201cIf I stay, I will not eat your food. But if you want to make a burnt sacrifice to the LORD, you should offer it.\u201d (He said this because Manoah did not know that he was the LORD\u2019s messenger.)", "comment": "tn Heb \u201cIf you detain me.\u201d
tn The words \u201che said this\u201d are supplied in the translation for clarification. Manoah should have known from these words that the messenger represented the Lord. In the preceding narrative the narrator has informed the reader that the visitor is the Lord\u2019s messenger, but Manoah and his wife did not perceive this. In vv. 5 and 7 the angel refers to \u201cGod\u201d (\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd, \u2019elohim), not the Lord (\u05d9\u05b0\u05d4\u05d5\u05b7\u05d4, y\u00ffhvah). Manoah\u2019s wife calls the visitor \u201ca man sent from God\u201d and \u201cGod\u2019s messenger\u201d (v. 6), while Manoah prays to the \u201cLord\u201d (\u05d0\u05b2\u05d3\u05d5\u05b9\u05e0\u05b8\u05d9, \u2019adonay) and calls the visitor \u201ca man sent from God\u201d (v. 8)."}, {"pk": 2831641, "translation": "NET", "book": 7, "chapter": 13, "verse": 17, "text": "Manoah said to the LORD\u2019s messenger, \u201cTell us your name, so we can honor you when your announcement comes true.\u201d", "comment": "tn Heb \u201cWho your name? For [when] your word comes [to pass], we will honor you.\u201d Manoah apparently gets tongue-tied and uses the wrong pronoun (\u201cwho\u201d instead of \u201cwhat\u201d). He starts to say, \u201cWho are you?\u201d But then he switches to \u201cyour name\u201d as if he began the sentence with \u201cwhat.\u201d See R. G. Boling, Judges (AB), 222."}, {"pk": 2831642, "translation": "NET", "book": 7, "chapter": 13, "verse": 18, "text": "The LORD\u2019s messenger said to him, \u201cYou should not ask me my name, because you cannot comprehend it.\u201d", "comment": "tn Heb \u201cWhy do you ask for my name, for it is incomprehensible?\u201d The Hebrew adjective \u05e4\u05bc\u05b4\u05dc\u05b0\u05d0\u05b4\u05d9 (pile\u2019iy, \u201cwonderful, incomprehensible\u201d) refers to what is in a category of its own and is beyond full human understanding. Note the use of this word in Ps 139:6, where God\u2019s knowledge is described as incomprehensible and unattainable."}, {"pk": 2831643, "translation": "NET", "book": 7, "chapter": 13, "verse": 19, "text": "Manoah took a young goat and a grain offering and offered them on a rock to the LORD. The LORD\u2019s messenger did an amazing thing as Manoah and his wife watched.", "comment": "tc Heb \u201cDoing an extraordinary deed while Manoah and his wife were watching.\u201d The subject of the participle is missing. The translation assumes that the phrase \u201cthe Lord\u2019s messenger\u201d was lost by homoioteleuton. If the text originally read \u05dc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05de\u05b7\u05dc\u05b0\u05d0\u05b7\u05da\u05b0 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (layhavah mal\u2019akh y\u00ffhvah), the scribe\u2019s eye could have jumped from the first \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 to the second, accidentally omitting two of the three words. Later the conjunction \u05d5\u05bc (shureq) would have been added to the following \u05de\u05b7\u05e4\u05b0\u05dc\u05b4\u05d0 (mafli\u2019) for syntactical reasons. Another possibility is that a pronominal subject (\u05d4\u05d5\u05bc\u05d0, hu\u2019) has been lost in the MT due to haplography."}, {"pk": 2831644, "translation": "NET", "book": 7, "chapter": 13, "verse": 20, "text": "As the flame went up from the altar toward the sky, the LORD\u2019s messenger went up in it while Manoah and his wife watched. They fell facedown to the ground.", "comment": "tn Heb \u201con their faces.\u201d
tn Heb \u201cin the flame from the altar.\u201d"}, {"pk": 2831645, "translation": "NET", "book": 7, "chapter": 13, "verse": 21, "text": "The LORD\u2019s messenger did not appear again to Manoah and his wife. After all this happened Manoah realized that the visitor had been the LORD\u2019s messenger.", "comment": "tn Heb \u201cThen Manoah knew that he was the Lord\u2019s messenger.\u201d"}, {"pk": 2831646, "translation": "NET", "book": 7, "chapter": 13, "verse": 22, "text": "Manoah said to his wife, \u201cWe will certainly die, because we have seen a supernatural being!\u201d", "comment": "tn Or \u201cseen God.\u201d Some take the Hebrew term \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) as the divine name (\u201cGod\u201d) here, but this seems unlikely since v. 21 informs us that Manoah realized this was the Lord\u2019s messenger, not God himself. Of course, he may be exaggerating for the sake of emphasis. Another option, the one followed in the translation, understands Manoah to be referring to a lesser deity. The term \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) is sometimes used of an individual deity other than the Lord (see BDB 43 s.v. 2.a). One cannot assume that Manoah was a theologically sophisticated monotheist."}, {"pk": 2831647, "translation": "NET", "book": 7, "chapter": 13, "verse": 23, "text": "But his wife said to him, \u201cIf the LORD wanted to kill us, he would not have accepted the burnt offering and the grain offering from us. He would not have shown us all these things, or have spoken to us like this just now.\u201d", "comment": "tn Heb \u201cour hand.\u201d"}, {"pk": 2831648, "translation": "NET", "book": 7, "chapter": 13, "verse": 24, "text": "Manoah\u2019s wife gave birth to a son and named him Samson. The child grew and the LORD empowered him.", "comment": "tn Heb \u201cthe woman.\u201d For clarity this has been specified in the translation as \u201cManoah\u2019s wife.\u201d
tn The name appears to mean \u201csun-like\u201d or \u201csolar.\u201d
tn Traditionally, \u201cblessed.\u201d"}, {"pk": 2831649, "translation": "NET", "book": 7, "chapter": 13, "verse": 25, "text": "The LORD\u2019s spirit began to control him in Mahaneh Dan between Zorah and Eshtaol.", "comment": "tn Or \u201cmove him to action\u201d; or \u201cstir him.\u201d"}, {"pk": 2831650, "translation": "NET", "book": 7, "chapter": 14, "verse": 1, "text": "Samson went down to Timnah, where a Philistine girl caught his eye.", "comment": "tn Heb \u201cand he saw a woman in Timnah, one of the daughters of the Philistines.\u201d"}, {"pk": 2831651, "translation": "NET", "book": 7, "chapter": 14, "verse": 2, "text": "When he got home, he told his father and mother, \u201cA Philistine girl in Timnah has caught my eye. Now get her for my wife.\u201d", "comment": "tn Heb \u201cI have seen a woman in Timnah, one of the daughters of the Philistines.\u201d
tn Heb \u201cand he went up.\u201d"}, {"pk": 2831652, "translation": "NET", "book": 7, "chapter": 14, "verse": 3, "text": "But his father and mother said to him, \u201cCertainly you can find a wife among your relatives or among all our people! You should not have to go and get a wife from the uncircumcised Philistines.\u201d But Samson said to his father, \u201cGet her for me, because she is the right one for me.\u201d", "comment": "tn Heb \u201cbecause she is right in my eyes.\u201d
tn \u201cHer\u201d is first in the Hebrew word order for emphasis. Samson wanted this Philistine girl, no one else. See C. F. Burney, Judges, 357.
tn Heb \u201cIs there not among the daughters of your brothers or among all my people a woman that you have to go to get a wife among the uncircumcised Philistines?\u201d
tn Heb \u201cmy.\u201d The singular may seem strange, since the introduction to the quotation attributes the words to his father and mother. But Samson\u2019s father apparently speaks for both himself and his wife. However, the Lucianic recension of the LXX and the Syriac Peshitta have a second person pronoun here (\u201cyou\u201d), and this may represent the original reading."}, {"pk": 2831653, "translation": "NET", "book": 7, "chapter": 14, "verse": 4, "text": "Now his father and mother did not realize this was the LORD\u2019s doing, because he was looking for an opportunity to stir up trouble with the Philistines (for at that time the Philistines were ruling Israel).", "comment": "tn Heb \u201cfor an opportunity he was seeking from the Philistines.\u201d
tn Heb \u201cthis was from the LORD.\u201d"}, {"pk": 2831654, "translation": "NET", "book": 7, "chapter": 14, "verse": 5, "text": "Samson went down to Timnah. When he approached the vineyards of Timnah, he saw a roaring young lion attacking him.", "comment": "tn Heb \u201cand look, a young lion of the lions was roaring to meet him.\u201d
tc The MT reads, \u201cSamson went down with his father and mother to Timnah. When they approached\u2026\u201d Verse 6b states that Samson did not tell his parents about his encounter with the lion (vv. 5b\u20136a), but v. 5a gives the impression they would have seen the entire episode. One could assume that Samson separated from his parents prior to the lion\u2019s attack, but the Hebrew text does not indicate this. It seems more likely that the words \u201cwith his father and his mother\u201d were accidentally copied into the text, perhaps under the influence of v. 4a, where the same phrase appears. An original singular verb (\u201che approached\u201d) may have been changed to the plural form (\u201cthey approached\u201d) after the words \u201chis father and his mother\u201d were accidentally added to the text."}, {"pk": 2831655, "translation": "NET", "book": 7, "chapter": 14, "verse": 6, "text": "The LORD\u2019s spirit empowered him and he tore the lion in two with his bare hands as easily as one would tear a young goat. But he did not tell his father or mother what he had done.", "comment": "tn Heb \u201cand there was nothing in his hand.\u201d
tn Heb \u201crushed on.\u201d
tn Heb \u201chim\u201d or \u201cit\u201d; the referent (the lion) has been specified in the translation for clarity."}, {"pk": 2831656, "translation": "NET", "book": 7, "chapter": 14, "verse": 7, "text": "Samson continued on down to Timnah and spoke to the girl. In his opinion, she was just the right one.", "comment": "tn Heb \u201cShe was the right one in the eyes of Samson.\u201d
tn Heb \u201cHe went down.\u201d"}, {"pk": 2831657, "translation": "NET", "book": 7, "chapter": 14, "verse": 8, "text": "Some time later, when he went back to marry her, he turned aside to see the lion\u2019s remains. He saw a swarm of bees in the lion\u2019s carcass, as well as some honey.", "comment": "tn Heb \u201cand look, a swarm of bees\u2026\u201d
tn Heb \u201cget.\u201d"}, {"pk": 2831658, "translation": "NET", "book": 7, "chapter": 14, "verse": 9, "text": "He scooped it up with his hands and ate it as he walked along. When he returned to his father and mother, he offered them some and they ate it. But he did not tell them he had scooped the honey out of the lion\u2019s carcass.", "comment": "tn Heb \u201cwent.\u201d Samson apparently went home to his parents before going to Timnah for the marriage. Seeing and tasting the honey appears to encourage Manoah to go with his son to Timnah. Perhaps both Samson and his father viewed the honey as a good omen of future blessing. Possibly Samson considered it a symbol of sexual pleasure or an aphrodisiac. Note the use of honey imagery in Song 4:11 and 5:1.
sn Touching the carcass of a dead animal undoubtedly violated Samson\u2019s Nazirite status. See Num 6:6."}, {"pk": 2831659, "translation": "NET", "book": 7, "chapter": 14, "verse": 10, "text": "Then Samson\u2019s father accompanied him to Timnah for the marriage. Samson hosted a party there, for this was customary for bridegrooms to do.", "comment": "tn Heb \u201cAnd his father went down to the woman.\u201d
tn Heb \u201cthe young men.\u201d
tn Or \u201c[wedding] feast.\u201d"}, {"pk": 2831660, "translation": "NET", "book": 7, "chapter": 14, "verse": 11, "text": "When the Philistines saw he had no attendants, they gave him thirty groomsmen who kept him company.", "comment": "tn Heb \u201cWhen they saw him, they gave him thirty companions and they were with him.\u201d Instead of \u05db\u05bc\u05b4\u05e8\u05b0\u05d0\u05d5\u05b9\u05ea\u05b8\u05dd (kir\u2019otam, \u201cwhen they saw\u201d) some ancient witnesses (e.g., some mss of the LXX) assume the reading \u05d1\u05bc\u05b0\u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05ea\u05b8\u05dd (b\u00ffyir\u2019atam, \u201cbecause they feared\u201d)."}, {"pk": 2831661, "translation": "NET", "book": 7, "chapter": 14, "verse": 12, "text": "Samson said to them, \u201cI will give you a riddle. If you really can solve it during the seven days the party lasts, I will give you thirty linen robes and thirty sets of clothes.", "comment": "tn Heb \u201cIf you really can tell it to me [during] the seven days of the feast and you find [its answer].\u201d
tn Heb \u201cchanges.\u201d"}, {"pk": 2831662, "translation": "NET", "book": 7, "chapter": 14, "verse": 13, "text": "But if you cannot solve it, you will give me thirty linen robes and thirty sets of clothes.\u201d They said to him, \u201cLet us hear your riddle.\u201d", "comment": "tn Heb \u201cyou are unable to tell me.\u201d
tn Heb \u201cGive your riddle so we can hear it.\u201d"}, {"pk": 2831663, "translation": "NET", "book": 7, "chapter": 14, "verse": 14, "text": "He said to them, \u201cOut of the one who eats came something to eat; out of the strong one came something sweet.\u201d They could not solve the riddle for three days."}, {"pk": 2831664, "translation": "NET", "book": 7, "chapter": 14, "verse": 15, "text": "On the fourth day they said to Samson\u2019s bride, \u201cTrick your husband into giving the solution to the riddle. If you refuse, we will burn up you and your father\u2019s family. Did you invite us here to make us poor?\u201d", "comment": "tc The translation assumes the Hebrew form \u05d4\u05b2\u05dc\u05b9\u05dd (halom, \u201chere,\u201d attested in five Hebrew mss and supported by the Targum), instead of the inexplicable \u05d4\u05b2\u05dc\u05b9\u05d0 (halo\u2019), a negative particle with interrogative particle prefixed to it.
tc The MT reads \u201cseventh.\u201d In Hebrew there is a difference of only one letter between the words \u05e8\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 (r\u00ffvi\u2019i, \u201cfourth\u201d) and \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 (sh\u00ffvi\u2019i, \u201cseventh\u201d). Some ancient textual witnesses (e.g., LXX and the Syriac Peshitta) read \u201cfourth,\u201d here, which certainly harmonizes better with the preceding verse (cf. \u201cfor three days\u201d) and with v. 17. Another option is to change \u05e9\u05c1\u05b0\u05dc\u05b9\u05e9\u05c1\u05b6\u05ea (sh\u00ffloshet, \u201cthree\u201d) at the end of v. 14 to \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea (sheshet, \u201csix\u201d), but the resulting scenario does not account as well for v. 17, which implies the bride had been hounding Samson for more than one day.
tn Heb \u201cEntice your husband so that he might tell us the riddle.\u201d
tn Heb \u201clest.\u201d
tn The Hebrew text expands the statement: \u201cburn up with fire.\u201d The words \u201cwith fire\u201d are redundant in English and have been omitted from the translation for stylistic reasons.
tn Heb \u201chouse.\u201d
tn For discussion of this difficult form, see C. F. Burney, Judges, 364."}, {"pk": 2831665, "translation": "NET", "book": 7, "chapter": 14, "verse": 16, "text": "So Samson\u2019s bride cried on his shoulder and said, \u201cYou must hate me; you do not love me! You told the young men a riddle, but you have not told me the solution.\u201d He said to her, \u201cLook, I have not even told my father or mother. Do you really expect me to tell you?\u201d", "comment": "tn Heb \u201con him.\u201d
tn Heb \u201cShould I tell you?\u201d
tn Heb \u201cthe sons of my people.\u201d
tn Heb \u201conly\u201d; or \u201csimply.\u201d"}, {"pk": 2831666, "translation": "NET", "book": 7, "chapter": 14, "verse": 17, "text": "She cried on his shoulder until the party was almost over. Finally, on the seventh day, he told her because she had nagged him so much. Then she told the young men the solution to the riddle.", "comment": "tn Heb \u201con him.\u201d
tn Heb \u201cshe told the riddle to the sons of her people.\u201d
tn Heb \u201cbecause she forced him.\u201d
tn Heb \u201cthe seven days [during] which they held the party.\u201d This does not mean she cried for the entire seven days; v. 15 indicates otherwise. She cried for the remainder of the seven day period, beginning on the fourth day."}, {"pk": 2831667, "translation": "NET", "book": 7, "chapter": 14, "verse": 18, "text": "On the seventh day, before the sun set, the men of the city said to him, \u201cWhat is sweeter than honey? What is stronger than a lion?\u201d He said to them, \u201cIf you had not plowed with my heifer, you would not have solved my riddle!\u201d", "comment": "sn Plowed with my heifer. This statement emphasizes that the Philistines had utilized a source of information which should have been off-limits to them. Heifers were used in plowing (Hos 10:11), but one typically used one\u2019s own farm animals, not another man\u2019s."}, {"pk": 2831668, "translation": "NET", "book": 7, "chapter": 14, "verse": 19, "text": "The LORD\u2019s spirit empowered him. He went down to Ashkelon and murdered thirty men. He took their clothes and gave them to the men who had solved the riddle. He was furious as he went back home.", "comment": "tn Heb \u201cequipment\u201d; or \u201cgear.\u201d
tn Heb \u201cchanges [of clothes].\u201d
tn Heb \u201che went up to his father\u2019s house.\u201d"}, {"pk": 2831669, "translation": "NET", "book": 7, "chapter": 14, "verse": 20, "text": "Samson\u2019s bride was then given to his best man.", "comment": "tn Heb \u201cto his companion who had been his attendant.\u201d"}, {"pk": 2831670, "translation": "NET", "book": 7, "chapter": 15, "verse": 1, "text": "Sometime later, during the wheat harvest, Samson took a young goat as a gift and went to visit his bride. He said to her father, \u201cI want to have sex with my bride in her bedroom!\u201d But her father would not let him enter.", "comment": "tn Heb \u201cSamson visited his wife with a young goat.\u201d
sn The wheat harvest took place during the month of May. See O. Borowski, Agriculture in Iron Age Israel, 37, 88.
tn Heb \u201cI will go to my wife in the bedroom.\u201d The Hebrew idiom \u05d1\u05bc\u05d5\u05b9\u05d0 \u05d0\u05b6\u05dc (bo\u2019 \u2019el, \u201cto go to\u201d) often has sexual connotations. The cohortative form used by Samson can be translated as indicating resolve (\u201cI want to go\u201d) or request (\u201clet me go\u201d).
tn The words \u201cto her father\u201d are supplied in the translation (see the end of the verse)."}, {"pk": 2831671, "translation": "NET", "book": 7, "chapter": 15, "verse": 2, "text": "Her father said, \u201cI really thought you absolutely despised her, so I gave her to your best man. Her younger sister is more attractive than she is. Take her instead!\u201d", "comment": "tn Heb \u201csaying, I said.\u201d The first person form of \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar, \u201cto say\u201d) sometimes indicates self-reflection. The girl\u2019s father uses the infinitive absolute for emphasis.
tn Heb \u201chating, you hated.\u201d Once again the girl\u2019s father uses the infinitive absolute for emphasis.
tn Heb \u201cIs her younger sister not better than her? Let her [i.e., the younger sister] be yours instead of her [i.e., Samson\u2019s \u2018bride\u2019]).\u201d"}, {"pk": 2831672, "translation": "NET", "book": 7, "chapter": 15, "verse": 3, "text": "Samson said to them, \u201cThis time I am justified in doing the Philistines harm!\u201d", "comment": "tc Codex Alexandrinus (A) of the (original) LXX has the singular \u201cto him.\u201d
tn Heb \u201cI am innocent this time from the Philistines when I do with them harm.\u201d"}, {"pk": 2831673, "translation": "NET", "book": 7, "chapter": 15, "verse": 4, "text": "Samson went and captured three hundred jackals and got some torches. He tied the jackals in pairs by their tails and then tied a torch to each pair.", "comment": "tn Traditionally, \u201cfoxes.\u201d
tn Heb \u201cHe turned tail to tail and placed one torch between the two tails in the middle.\u201d"}, {"pk": 2831674, "translation": "NET", "book": 7, "chapter": 15, "verse": 5, "text": "He lit the torches and set the jackals loose in the Philistines\u2019 standing grain. He burned up the grain heaps and the standing grain, as well as the vineyards and olive groves.", "comment": "tn Heb \u201cHe set fire to the torches.\u201d"}, {"pk": 2831675, "translation": "NET", "book": 7, "chapter": 15, "verse": 6, "text": "The Philistines asked, \u201cWho did this?\u201d They were told, \u201cSamson, the Timnite\u2019s son-in-law, because the Timnite took Samson\u2019s bride and gave her to his best man.\u201d So the Philistines went up and burned her and her father.", "comment": "tn Heb \u201cand they said.\u201d The subject of the plural verb is indefinite.
tn Or \u201csaid.\u201d
tn Heb \u201che\u201d; the referent (the Timnite) has been specified in the translation for clarity.
tn Heb \u201chis\u201d; the referent (Samson) has been specified in the translation for clarity.
tn The Hebrew text expands the statement with the additional phrase \u201cburned with fire.\u201d The words \u201cwith fire\u201d are redundant in English and have been omitted from the translation for stylistic reasons. Some textual witnesses read \u201cburned\u2026her father\u2019s house,\u201d perhaps under the influence of 14:15. On the other hand, the shorter text may have lost this phrase due to haplography."}, {"pk": 2831676, "translation": "NET", "book": 7, "chapter": 15, "verse": 7, "text": "Samson said to them, \u201cBecause you did this, I will get revenge against you before I quit fighting.\u201d", "comment": "tn The Niphal of \u05e0\u05b8\u05e7\u05b8\u05dd (naqam, \u201cto avenge, to take vengeance\u201d) followed by the preposition \u05d1 (bet) has the force \u201cto get revenge against.\u201d See 1 Sam 18:25; Jer 50:15; Ezek 25:12.
tn Heb \u201cand afterward I will stop.\u201d"}, {"pk": 2831677, "translation": "NET", "book": 7, "chapter": 15, "verse": 8, "text": "He struck them down and defeated them. Then he went down and lived for a time in the cave in the cliff of Etam.", "comment": "tn Heb \u201cHe struck them, calf on thigh, [with] a great slaughter.\u201d The precise meaning of the phrase \u201ccalf on thigh\u201d is uncertain."}, {"pk": 2831678, "translation": "NET", "book": 7, "chapter": 15, "verse": 9, "text": "The Philistines went up and invaded Judah. They arrayed themselves for battle in Lehi.", "comment": "tn Or \u201cspread out.\u201d The Niphal of \u05e0\u05b8\u05d8\u05b8\u05e9\u05c1 (natash) has this same sense in 2 Sam 5:18, 22.
tn Or \u201ccamped in.\u201d"}, {"pk": 2831679, "translation": "NET", "book": 7, "chapter": 15, "verse": 10, "text": "The men of Judah said, \u201cWhy are you attacking us?\u201d The Philistines said, \u201cWe have come up to take Samson prisoner so we can do to him what he has done to us.\u201d", "comment": "tn Heb \u201cthey\u201d; the referent (the Philistines) has been specified in the translation for clarity.
tn Or \u201ccome up against.\u201d"}, {"pk": 2831680, "translation": "NET", "book": 7, "chapter": 15, "verse": 11, "text": "Three thousand men of Judah went down to the cave in the cliff of Etam and said to Samson, \u201cDo you not know that the Philistines rule over us? Why have you done this to us?\u201d He said to them, \u201cI have only done to them what they have done to me.\u201d"}, {"pk": 2831681, "translation": "NET", "book": 7, "chapter": 15, "verse": 12, "text": "They said to him, \u201cWe have come down to take you prisoner so we can hand you over to the Philistines.\u201d Samson said to them, \u201cPromise me you will not kill me.\u201d", "comment": "tn Heb \u201cmeet [with hostility]\u201d; \u201charm.\u201d In light of v. 13, \u201ckill\u201d is an appropriate translation.
tn Or \u201cswear to me.\u201d"}, {"pk": 2831682, "translation": "NET", "book": 7, "chapter": 15, "verse": 13, "text": "They said to him, \u201cWe promise! We will only take you prisoner and hand you over to them. We promise not to kill you.\u201d They tied him up with two brand new ropes and led him up from the cliff.", "comment": "tn Heb \u201cNo,\u201d meaning that they will not harm him."}, {"pk": 2831683, "translation": "NET", "book": 7, "chapter": 15, "verse": 14, "text": "When he arrived in Lehi, the Philistines shouted as they approached him. But the LORD\u2019s spirit empowered him. The ropes around his arms were like flax dissolving in fire, and they melted away from his hands.", "comment": "tn Heb \u201cburned with.\u201d
tn Heb \u201crushed on.\u201d
tn Heb \u201chis bonds.\u201d"}, {"pk": 2831684, "translation": "NET", "book": 7, "chapter": 15, "verse": 15, "text": "He happened to see a solid jawbone of a donkey. He grabbed it and struck down a thousand men.", "comment": "tn The Hebrew text adds \u201cwith it.\u201d This has not been included in the translation for stylistic reasons.
tn Heb \u201che reached out his hand and took it.\u201d
tn Heb \u201che found.\u201d
tn Heb \u201cfresh,\u201d i.e., not decayed and brittle."}, {"pk": 2831685, "translation": "NET", "book": 7, "chapter": 15, "verse": 16, "text": "Samson then said, \u201cWith the jawbone of a donkey I have left them in heaps; with the jawbone of a donkey I have struck down a thousand men!\u201d", "comment": "tn The precise meaning of the second half of the line (\u05d7\u05b2\u05de\u05d5\u05b9\u05e8 \u05d7\u05b2\u05de\u05b9\u05e8\u05b8\u05ea\u05b8\u05d9\u05b4\u05dd, khamor khamoratayim) is uncertain. The present translation assumes that the phrase means, \u201ca heap, two heaps\u201d and refers to the heaps of corpses littering the battlefield. Other options include: (a) \u201cI have made donkeys of them\u201d (cf. NIV; see C. F. Burney, Judges, 373, for a discussion of this view, which understands a denominative verb from the noun \u201cdonkey\u201d); (b) \u201cI have thoroughly skinned them\u201d (see HALOT 330 s.v. IV cj. \u05d7\u05de\u05e8, which appeals to an Arabic cognate for support); (c) \u201cI have stormed mightily against them,\u201d which assumes the verb \u05d7\u05b8\u05de\u05b7\u05e8 (khamar, \u201cto ferment; to foam; to boil up\u201d)."}, {"pk": 2831686, "translation": "NET", "book": 7, "chapter": 15, "verse": 17, "text": "When he finished speaking, he threw the jawbone down and named that place Ramath Lehi.", "comment": "tn Heb \u201cfrom his hand.\u201d
sn The name Ramath Lehi means \u201cHeight of the Jawbone.\u201d"}, {"pk": 2831687, "translation": "NET", "book": 7, "chapter": 15, "verse": 18, "text": "He was very thirsty, so he cried out to the LORD and said, \u201cYou have given your servant this great victory. But now must I die of thirst and fall into hands of the Philistines?\u201d", "comment": "tn Heb \u201cthe uncircumcised,\u201d which in context refers to the Philistines.
tn Heb \u201cyou have placed into the hand of your servant.\u201d"}, {"pk": 2831688, "translation": "NET", "book": 7, "chapter": 15, "verse": 19, "text": "So God split open the basin at Lehi and water flowed out from it. When he took a drink, his strength was restored and he revived. For this reason he named the spring En Hakkore. It remains in Lehi to this very day.", "comment": "tn Heb \u201cnamed it\u201d; the referent (the spring) has been specified in the translation for clarity.
tn The word translated \u201cbasin\u201d refers to a circular-shaped depression in the land\u2019s surface.
tn Heb \u201cspirit.\u201d
sn The name En Hakkore means \u201cSpring of the one who cries out.\u201d"}, {"pk": 2831689, "translation": "NET", "book": 7, "chapter": 15, "verse": 20, "text": "Samson led Israel for twenty years during the days of Philistine prominence.", "comment": "tn Traditionally, \u201cjudged.\u201d
tn Heb \u201cin the days of the Philistines.\u201d"}, {"pk": 2831690, "translation": "NET", "book": 7, "chapter": 16, "verse": 1, "text": "Samson went to Gaza. There he saw a prostitute and went in to have sex with her.", "comment": "tn Heb \u201cand he went in to her.\u201d The idiom \u05d1\u05bc\u05d5\u05b9\u05d0 \u05d0\u05b6\u05dc (bo\u2019 \u2019el, \u201cto go to\u201d) often has sexual connotations."}, {"pk": 2831691, "translation": "NET", "book": 7, "chapter": 16, "verse": 2, "text": "The Gazites were told, \u201cSamson has come here!\u201d So they surrounded the town and hid all night at the city gate, waiting for him to leave. They relaxed all night, thinking, \u201cHe will not leave until morning comes; then we will kill him!\u201d", "comment": "tn Heb \u201cwere silent.\u201d
tc Heb \u201cTo the Gazites, saying.\u201d A verb is missing from the MT; some ancient Greek witnesses add \u201cit was reported.\u201d
tn Heb \u201cAnd they surrounded.\u201d The rest of the verse suggests that \u201cthe town\u201d is the object, not \u201cthe house.\u201d Though the Gazites knew Samson was in the town, apparently they did not know exactly where he had gone. Otherwise, they would could have just gone into or surrounded the house and would not have needed to post guards at the city gate.
tn Heb \u201cand they lay in wait for him all night in the city gate.\u201d
tn Heb \u201csaying.\u201d
tn The words \u201cHe will not leave\u201d are supplied in the translation for clarification.
tn Heb \u201cuntil the light of the morning.\u201d"}, {"pk": 2831692, "translation": "NET", "book": 7, "chapter": 16, "verse": 3, "text": "Samson spent half the night with the prostitute; then he got up in the middle of the night and left. He grabbed the doors of the city gate, as well as the two posts, and pulled them right off, bar and all. He put them on his shoulders and carried them up to the top of a hill east of Hebron.", "comment": "tn Heb \u201cwith the bar.\u201d
tn Heb \u201cwhich is upon the face of Hebron.\u201d
tn Heb \u201cAnd Samson lay until the middle of the night and arose in the middle of the night.\u201d"}, {"pk": 2831693, "translation": "NET", "book": 7, "chapter": 16, "verse": 4, "text": "After this Samson fell in love with a woman named Delilah, who lived in the Sorek Valley."}, {"pk": 2831694, "translation": "NET", "book": 7, "chapter": 16, "verse": 5, "text": "The rulers of the Philistines went up to visit her and said to her, \u201cTrick him! Find out what makes him so strong and how we can subdue him and humiliate him. Each one of us will give you eleven hundred silver pieces.\u201d", "comment": "tn Heb \u201csubdue him in order to humiliate him.\u201d"}, {"pk": 2831695, "translation": "NET", "book": 7, "chapter": 16, "verse": 6, "text": "So Delilah said to Samson, \u201cTell me what makes you so strong and how you can be subdued and humiliated.\u201d", "comment": "tn Heb \u201chow you can be subdued in order to be humiliated.\u201d"}, {"pk": 2831696, "translation": "NET", "book": 7, "chapter": 16, "verse": 7, "text": "Samson said to her, \u201cIf they tie me up with seven fresh bowstrings that have not been dried, I will become weak and be just like any other man.\u201d", "comment": "tn The word refers to a bowstring, probably made from animal tendons. See Ps 11:2; Job 30:11.
tn Or \u201cmoist.\u201d"}, {"pk": 2831697, "translation": "NET", "book": 7, "chapter": 16, "verse": 8, "text": "So the rulers of the Philistines brought her seven fresh bowstrings which had not been dried and they tied him up with them."}, {"pk": 2831698, "translation": "NET", "book": 7, "chapter": 16, "verse": 9, "text": "They hid in the bedroom and then she said to him, \u201cThe Philistines are here, Samson!\u201d He snapped the bowstrings as easily as a thread of yarn snaps when it is put close to fire. The secret of his strength was not discovered.", "comment": "tn Heb \u201cwhen it smells fire.\u201d
tn Heb \u201cHis strength was not known.\u201d
tn Heb \u201cAnd the ones lying in wait were sitting for her.\u201d The grammatically singular form \u05d5\u05b0\u05d4\u05b8\u05d0\u05b9\u05e8\u05b5\u05d1 (v\u00ffha\u2019orev) is collective here, referring to the rulers as a group (so also in v. 16).
tn Heb \u201care upon you.\u201d"}, {"pk": 2831699, "translation": "NET", "book": 7, "chapter": 16, "verse": 10, "text": "Delilah said to Samson, \u201cLook, you deceived me and told me lies! Now tell me how you can be subdued.\u201d", "comment": "tn See Gen 31:7; Exod 8:29 [8:25 HT]; Job 13:9; Isa 44:20; Jer 9:4 for other uses of this Hebrew word (II \u05ea\u05bc\u05b8\u05dc\u05b7\u05dc, talal), which also occurs in v. 13."}, {"pk": 2831700, "translation": "NET", "book": 7, "chapter": 16, "verse": 11, "text": "He said to her, \u201cIf they tie me tightly with brand new ropes that have never been used, I will become weak and be just like any other man.\u201d", "comment": "tn Heb \u201cwith which no work has been done.\u201d"}, {"pk": 2831701, "translation": "NET", "book": 7, "chapter": 16, "verse": 12, "text": "So Delilah took new ropes and tied him with them and said to him, \u201cThe Philistines are here, Samson!\u201d (The Philistines were hiding in the bedroom.) But he tore the ropes from his arms as if they were a piece of thread.", "comment": "tn Heb \u201cthem\u201d; the referent (the ropes) has been specified in the translation for clarity.
tn Heb \u201cAnd the ones lying in wait were sitting in the bedroom.\u201d
tn Heb \u201care upon you.\u201d"}, {"pk": 2831702, "translation": "NET", "book": 7, "chapter": 16, "verse": 13, "text": "Delilah said to Samson, \u201cUp to now you have deceived me and told me lies. Tell me how you can be subdued.\u201d He said to her, \u201cIf you weave the seven braids of my hair into the fabric on the loom and secure it with the pin, I will become weak and be like any other man.\u201d", "comment": "tn Heb \u201chead\u201d (also in the following verse). By metonymy the head is mentioned in the Hebrew text in place of the hair on it.
tn Heb \u201cwith the web.\u201d For a discussion of how Delilah did this, see C. F. Burney, Judges, 381, and G. F. Moore, Judges (ICC), 353-54."}, {"pk": 2831703, "translation": "NET", "book": 7, "chapter": 16, "verse": 14, "text": "So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom, fastened it with the pin, and said to him, \u201cThe Philistines are here, Samson!\u201d He woke up and tore away the pin of the loom and the fabric.", "comment": "tn The Hebrew adds, \u201cfrom his sleep.\u201d This has not been included in the translation for stylistic reasons.
tc The MT of vv. 13b\u201314a reads simply, \u201cHe said to her, \u2018If you weave the seven braids of my head with the web.\u2019 And she fastened with the pin and said to him.\u201d The additional words in the translation, \u201cand secure it with the pin, I will become weak and be like any other man.\u2019 16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom,\u201d which without doubt represent the original text, are supplied from the ancient Greek version. (In both vv. 13b and 14a the Greek version has \u201cto the wall\u201d after \u201cwith the pin,\u201d but this is an interpretive addition that reflects a misunderstanding of ancient weaving equipment. See G. F. Moore, Judges [ICC], 353-54.) The Hebrew textual tradition was accidentally shortened during the copying process. A scribe\u2019s eye jumped from the first instance of \u201cwith the web\u201d to the second, causing him to leave out inadvertently the intervening words.
tn Heb \u201care upon you.\u201d"}, {"pk": 2831704, "translation": "NET", "book": 7, "chapter": 16, "verse": 15, "text": "She said to him, \u201cHow can you say, \u2018I love you,\u2019 when you will not share your secret with me? Three times you have deceived me and have not told me what makes you so strong.\u201d", "comment": "tn Heb \u201cwhen your heart is not with me.\u201d"}, {"pk": 2831705, "translation": "NET", "book": 7, "chapter": 16, "verse": 16, "text": "She nagged him every day and pressured him until he was sick to death of it.", "comment": "tn Heb \u201cforced him with her words.\u201d
tn Heb \u201cand his spirit was short [i.e., impatient] to the point of death.\u201d"}, {"pk": 2831706, "translation": "NET", "book": 7, "chapter": 16, "verse": 17, "text": "Finally he told her his secret. He said to her, \u201cMy hair has never been cut, for I have been dedicated to God from the time I was conceived. If my head were shaved, my strength would leave me; I would become weak, and be just like all other men.\u201d", "comment": "tn Heb \u201call his heart.\u201d
tn Heb \u201ca razor has not come upon my head.\u201d
tn Or \u201cset apart to God.\u201d Traditionally the Hebrew term \u05e0\u05b8\u05d6\u05b4\u05d9\u05e8 (nazir) has been translated \u201cNazirite.\u201d The word is derived from the verb \u05e0\u05b8\u05d6\u05b7\u05e8 (nazar, \u201cto dedicate; to consecrate; to set apart\u201d).
tn Heb \u201cfrom the womb of my mother.\u201d
tn Heb \u201cI.\u201d The referent has been made more specific in the translation (\u201cmy head\u201d)."}, {"pk": 2831707, "translation": "NET", "book": 7, "chapter": 16, "verse": 18, "text": "When Delilah saw that he had told her his secret, she sent for the rulers of the Philistines, saying, \u201cCome up here again, for he has told me his secret.\u201d So the rulers of the Philistines went up to visit her, bringing the silver in their hands.", "comment": "tc The translation follows the Qere, \u05dc\u05b4\u05d9 (li, \u201cto me\u201d) rather than the Kethib, \u05dc\u05b8\u05d4\u05bc (lah, \u201cto her\u201d).
tn Heb \u201call his heart.\u201d
tn Heb \u201cshe sent and summoned.\u201d
tn Heb \u201call his heart.\u201d"}, {"pk": 2831708, "translation": "NET", "book": 7, "chapter": 16, "verse": 19, "text": "She made him go to sleep on her lap and then called a man in to shave off the seven braids of his hair. She made him vulnerable and his strength left him.", "comment": "tn Heb \u201con her knees.\u201d The expression is probably euphemistic for sexual intercourse. See HALOT 160-61 s.v. \u05d1\u05bc\u05b6\u05e8\u05b6\u05da\u05b0.
tn Heb \u201cshe called for a man and she shaved off.\u201d The point seems to be that Delilah acted through the instrumentality of the man. See J. A. Soggin, Judges (OTL), 254.
tn Heb \u201cShe began to humiliate him.\u201d Rather than referring to some specific insulting action on Delilah\u2019s part after Samson\u2019s hair was shaved off, this statement probably means that she, through the devious actions just described, began the process of Samson\u2019s humiliation which culminates in the following verses.
tn Heb \u201chead.\u201d By metonymy the hair of his head is meant."}, {"pk": 2831709, "translation": "NET", "book": 7, "chapter": 16, "verse": 20, "text": "She said, \u201cThe Philistines are here, Samson!\u201d He woke up and thought, \u201cI will do as I did before and shake myself free.\u201d But he did not realize that the LORD had left him.", "comment": "tn Heb \u201cI will go out as before.\u201d
tn Heb \u201care upon you.\u201d
tn The Hebrew adds, \u201cfrom his sleep.\u201d This has not been included in the translation for stylistic reasons.
tn Heb \u201cand said.\u201d"}, {"pk": 2831710, "translation": "NET", "book": 7, "chapter": 16, "verse": 21, "text": "The Philistines captured him and gouged out his eyes. They brought him down to Gaza and bound him in bronze chains. He became a grinder in the prison."}, {"pk": 2831711, "translation": "NET", "book": 7, "chapter": 16, "verse": 22, "text": "His hair began to grow back after it had been shaved off.", "comment": "tn Heb \u201cthe hair of his head.\u201d"}, {"pk": 2831712, "translation": "NET", "book": 7, "chapter": 16, "verse": 23, "text": "The rulers of the Philistines gathered to offer a great sacrifice to Dagon their god and to celebrate. They said, \u201cOur god has handed Samson, our enemy, over to us.\u201d"}, {"pk": 2831713, "translation": "NET", "book": 7, "chapter": 16, "verse": 24, "text": "When the people saw him, they praised their god, saying, \u201cOur god has handed our enemy over to us, the one who ruined our land and killed so many of us!\u201d", "comment": "tn Most interpret this as a reference to Samson, but this seems premature, since v. 25 suggests he was not yet standing before them. Consequently some prefer to see this statement as displaced and move it to v. 25 (see C. F. Burney, Judges, 387). It seems more likely that the pronoun refers to an image of Dagon.
tn Heb \u201cmultiplied our dead.\u201d"}, {"pk": 2831714, "translation": "NET", "book": 7, "chapter": 16, "verse": 25, "text": "When they really started celebrating, they said, \u201cCall for Samson so he can entertain us!\u201d So they summoned Samson from the prison and he entertained them. They made him stand between two pillars.", "comment": "tn Heb \u201cbefore them.\u201d
tn Heb \u201cWhen their heart was good.\u201d"}, {"pk": 2831715, "translation": "NET", "book": 7, "chapter": 16, "verse": 26, "text": "Samson said to the young man who held his hand, \u201cPosition me so I can touch the pillars that support the temple. Then I can lean on them.\u201d", "comment": "tn Heb \u201cthe pillars upon which the house is founded.\u201d"}, {"pk": 2831716, "translation": "NET", "book": 7, "chapter": 16, "verse": 27, "text": "Now the temple was filled with men and women, and all the rulers of the Philistines were there. There were three thousand men and women on the roof watching Samson entertain.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2831717, "translation": "NET", "book": 7, "chapter": 16, "verse": 28, "text": "Samson called to the LORD, \u201cO Master, LORD, remember me! Strengthen me just one more time, O God, so I can get swift revenge against the Philistines for my two eyes!\u201d", "comment": "tn The Hebrew has \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b1\u05d4\u05b9\u05d5\u05b4\u05d4 (\u2019adonay yehovih, \u201cLord Yahweh\u201d).
tn Heb \u201cso I can get revenge with one act of vengeance.\u201d"}, {"pk": 2831718, "translation": "NET", "book": 7, "chapter": 16, "verse": 29, "text": "Samson took hold of the two middle pillars that supported the temple and he leaned against them, with his right hand on one and his left hand on the other.", "comment": "tn Heb \u201cthe pillars upon which the house was founded.\u201d"}, {"pk": 2831719, "translation": "NET", "book": 7, "chapter": 16, "verse": 30, "text": "Samson said, \u201cLet me die with the Philistines!\u201d He pushed hard and the temple collapsed on the rulers and all the people in it. He killed many more people in his death than he had killed during his life.", "comment": "tn Heb \u201cAnd the ones whom he killed in his death were many more than he killed in his life.\u201d
tn Heb \u201che stretched out with strength.\u201d"}, {"pk": 2831720, "translation": "NET", "book": 7, "chapter": 16, "verse": 31, "text": "His brothers and all his family went down and brought him back. They buried him between Zorah and Eshtaol in the tomb of Manoah his father. He had led Israel for twenty years.", "comment": "tn Heb \u201cand lifted him up and brought up.\u201d
tn Heb \u201cand all the house of his father.\u201d
tn Traditionally, \u201cjudged.\u201d"}, {"pk": 2831721, "translation": "NET", "book": 7, "chapter": 17, "verse": 1, "text": "There was a man named Micah from the Ephraimite hill country."}, {"pk": 2831722, "translation": "NET", "book": 7, "chapter": 17, "verse": 2, "text": "He said to his mother, \u201cYou know the eleven hundred pieces of silver which were stolen from you, about which I heard you pronounce a curse? Look here, I have the silver. I stole it, but now I am giving it back to you.\u201d His mother said, \u201cMay the LORD reward you, my son!\u201d", "comment": "tn Heb \u201ctaken.\u201d
tn Traditionally, \u201cbless.\u201d
tn In the Hebrew text the statement, \u201cbut now I am giving it back to you,\u201d appears at the end of v. 3 and is spoken by the mother. But v. 4 indicates that she did not give the money back to her son. Unless the statement is spoken by the woman to the LORD, it appears to be misplaced and fits much better in v. 2. It may have been accidentally omitted from a manuscript, written in the margin, and then later inserted in the wrong place in another manuscript.
tn The words \u201cYou know\u201d are supplied in the translation for clarification.
tn Heb \u201ctook.\u201d"}, {"pk": 2831723, "translation": "NET", "book": 7, "chapter": 17, "verse": 3, "text": "When he gave back to his mother the eleven hundred pieces of silver, his mother said, \u201cI solemnly dedicate this silver to the LORD. It will be for my son\u2019s benefit. We will use it to make a carved image and a metal image.\u201d", "comment": "tn Heb \u201cto the LORD from my hand for my son to make a carved image and cast metal image.\u201d She cannot mean that she is now taking the money from her hand and giving it back to her son so he can make an image. Verses 4-6 indicate she took back the money and used a portion of it to hire a silversmith to make an idol for her son to use. The phrase \u201ca carved image and cast metal image\u201d is best taken as referring to two idols (see 18:17\u201318), even though the verb at the end of v. 4, \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi, \u201cand it was [in the house of Micah]\u201d), is singular.
tn Heb \u201cdedicating, I dedicate.\u201d In this case the emphatic infinitive absolute lends a mood of solemnity to the statement."}, {"pk": 2831724, "translation": "NET", "book": 7, "chapter": 17, "verse": 4, "text": "When he gave the silver back to his mother, she took two hundred pieces of silver to a silversmith, who made them into a carved image and a metal image. She then put them in Micah\u2019s house.", "comment": "tn Heb \u201cand it was in Micah\u2019s house.\u201d
tn Heb \u201chis mother.\u201d The pronoun (\u201cshe\u201d) has been substituted for the noun (\u201cmother\u201d) in the translation because of English style.
tn The Hebrew text has \u201cand gave it.\u201d The referent (the pieces of silver) has been specified in the translation for clarity."}, {"pk": 2831725, "translation": "NET", "book": 7, "chapter": 17, "verse": 5, "text": "Now this man Micah owned a shrine. He made an ephod and some personal idols and hired one of his sons to serve as a priest.", "comment": "tn Heb \u201cand he filled the hand of one of his sons and he became his priest.\u201d
tn Heb \u201chouse of God.\u201d
sn Here an ephod probably refers to a priestly garment (cf. Exod 28:4\u20136)."}, {"pk": 2831726, "translation": "NET", "book": 7, "chapter": 17, "verse": 6, "text": "In those days Israel had no king. Each man did what he considered to be right.", "comment": "tn Heb \u201cEach was doing what was right in his [own] eyes.\u201d"}, {"pk": 2831727, "translation": "NET", "book": 7, "chapter": 17, "verse": 7, "text": "There was a young man from Bethlehem in Judah. He was a Levite who had been temporarily residing among the tribe of Judah.", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201cThere was a young man from Bethlehem of Judah, from the tribe of Judah, and he was a Levite, and he was temporarily residing there.\u201d"}, {"pk": 2831728, "translation": "NET", "book": 7, "chapter": 17, "verse": 8, "text": "This man left the town of Bethlehem in Judah to find another place to live. He came to the Ephraimite hill country and made his way to Micah\u2019s house.", "comment": "tn Heb \u201cHe came to the Ephraimite hill country, to Micah\u2019s house, making his way.\u201d"}, {"pk": 2831729, "translation": "NET", "book": 7, "chapter": 17, "verse": 9, "text": "Micah said to him, \u201cWhere do you come from?\u201d He replied, \u201cI am a Levite from Bethlehem in Judah. I am looking for a new place to live.\u201d", "comment": "tn Heb \u201cAnd I am going to reside in a place I can find.\u201d"}, {"pk": 2831730, "translation": "NET", "book": 7, "chapter": 17, "verse": 10, "text": "Micah said to him, \u201cStay with me. Become my adviser and priest. I will give you ten pieces of silver per year, plus clothes and food.\u201d", "comment": "tn The Hebrew text expands with the phrase: \u201cand the Levite went.\u201d This only makes sense if taken with \u201cto live\u201d in the next verse. Apparently \u201cthe Levite went\u201d and \u201cthe Levite agreed\u201d are alternative readings which have been juxtaposed in the text.
tn Heb \u201cfather.\u201d \u201cFather\u201d is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God\u2019s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh\u2019s \u201cfather,\u201d and 2 Kgs 6:21; 13:14, where a prophet is referred to as a \u201cfather.\u201d Note also 2 Kgs 8:9, where a king identifies himself as a prophet\u2019s \u201cson.\u201d One of a prophet\u2019s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14\u201319)."}, {"pk": 2831731, "translation": "NET", "book": 7, "chapter": 17, "verse": 11, "text": "So the Levite agreed to stay with the man; the young man was like a son to Micah.", "comment": "tn Heb \u201cthe young man became like one of his sons.\u201d"}, {"pk": 2831732, "translation": "NET", "book": 7, "chapter": 17, "verse": 12, "text": "Micah paid the Levite; the young man became his priest and lived in Micah\u2019s house.", "comment": "tn Heb \u201cfilled the hand of.\u201d"}, {"pk": 2831733, "translation": "NET", "book": 7, "chapter": 17, "verse": 13, "text": "Micah said, \u201cNow I know God will make me rich, because I have this Levite as my priest.\u201d", "comment": "tn Heb \u201cdo good for me.\u201d"}, {"pk": 2831734, "translation": "NET", "book": 7, "chapter": 18, "verse": 1, "text": "In those days Israel had no king. And in those days the Danite tribe was looking for a place to settle, because at that time they did not yet have a place to call their own among the tribes of Israel.", "comment": "tn Heb \u201cbecause there had not fallen to them by that day in the midst of the tribes of Israel an inheritance.\u201d
tn Heb \u201can inheritance.\u201d"}, {"pk": 2831735, "translation": "NET", "book": 7, "chapter": 18, "verse": 2, "text": "The Danites sent out from their whole tribe five representatives, capable men from Zorah and Eshtaol, to spy out the land and explore it. They said to them, \u201cGo, explore the land.\u201d They came to the Ephraimite hill country and spent the night at Micah\u2019s house.", "comment": "tn Heb \u201cThe Danites sent from their tribe five men, from their borders.\u201d
tn Heb \u201cmen, sons of strength.\u201d
tn Heb \u201cThey came to the Ephraimite hill country, to Micah\u2019s house, and spent the night there.\u201d"}, {"pk": 2831736, "translation": "NET", "book": 7, "chapter": 18, "verse": 3, "text": "As they approached Micah\u2019s house, they recognized the accent of the young Levite. So they stopped there and said to him, \u201cWho brought you here? What are you doing in this place? What is your business here?\u201d", "comment": "tn Heb \u201cvoice.\u201d This probably means that \u201chis speech was Judahite [i.e., southern] like their own, not Israelite [i.e., northern]\u201d (R. G. Boling, Judges [AB], 263).
tn Heb \u201cturned aside.\u201d
tn Or \u201cWhen they were near.\u201d
tn Heb \u201cWhat [is there] to you here?\u201d"}, {"pk": 2831737, "translation": "NET", "book": 7, "chapter": 18, "verse": 4, "text": "He told them what Micah had done for him, saying, \u201cHe hired me and I became his priest.\u201d", "comment": "tn Heb \u201cHe said to them, \u2018Such and such Micah has done for me.\u2019\u201d Though the statement is introduced and presented, at least in part, as a direct quotation (note especially \u201cfor me\u201d), the phrase \u201csuch and such\u201d appears to be the narrator\u2019s condensed version of what the Levite really said."}, {"pk": 2831738, "translation": "NET", "book": 7, "chapter": 18, "verse": 5, "text": "They said to him, \u201cSeek a divine oracle for us, so we can know if we will be successful on our mission.\u201d", "comment": "tn Heb \u201cso we can know if our way on which we are going will be successful.\u201d
tn Heb \u201cAsk God.\u201d"}, {"pk": 2831739, "translation": "NET", "book": 7, "chapter": 18, "verse": 6, "text": "The priest said to them, \u201cGo with confidence. The LORD will be with you on your mission.\u201d", "comment": "tn Heb \u201cIn front of the LORD is your way in which you are going.\u201d
tn Heb \u201cin peace.\u201d"}, {"pk": 2831740, "translation": "NET", "book": 7, "chapter": 18, "verse": 7, "text": "So the five men journeyed on and arrived in Laish. They noticed that the people there were living securely, like the Sidonians do, undisturbed and unsuspecting. No conqueror was troubling them in any way. They lived far from the Sidonians and had no dealings with anyone.", "comment": "tn Heb \u201caccording to the custom of the Sidonians.\u201d
tn Heb \u201cand there was no one humiliating anything in the land, one taking possession [by] force.\u201d
tc Heb \u201cand a thing there was not to them with men.\u201d Codex Alexandrinus (A) of the LXX and Symmachus read \u201cSyria\u201d here rather than the MT\u2019s \u201cmen.\u201d This reading presupposes a Hebrew Vorlage \u05d0\u05b2\u05e8\u05b8\u05dd (\u2019aram, \u201cAram,\u201d i.e., Arameans) rather than the MT reading \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam). This reading is possibly to be preferred over the MT.
tn Or \u201cwent.\u201d
tn Heb \u201cwho were in its midst.\u201d"}, {"pk": 2831741, "translation": "NET", "book": 7, "chapter": 18, "verse": 8, "text": "When the Danites returned to their tribe in Zorah and Eshtaol, their kinsmen asked them, \u201cHow did it go?\u201d", "comment": "tn Heb \u201cWhat you?\u201d
tn Heb \u201cThey came to their brothers.\u201d
tn Heb \u201cbrothers.\u201d"}, {"pk": 2831742, "translation": "NET", "book": 7, "chapter": 18, "verse": 9, "text": "They said, \u201cCome on, let\u2019s attack them, for we saw their land and it is very good. You seem lethargic, but don\u2019t hesitate to invade and conquer the land.", "comment": "tn Heb \u201cto go\u201d; \u201cto enter\u201d; \u201cto possess.\u201d
tc Codex Alexandrinus (A) of the LXX adds \u201cwe entered and walked around in the land as far as Laish and.\u201d
tn Heb \u201cArise, and let us go up against them.\u201d
tn Heb \u201cBut you are inactive.\u201d
tn Or \u201cbe lazy.\u201d"}, {"pk": 2831743, "translation": "NET", "book": 7, "chapter": 18, "verse": 10, "text": "When you invade, you will encounter unsuspecting people. The land is wide! God is handing it over to you \u2014 a place that lacks nothing on earth!\u201d", "comment": "tn Heb \u201cyou will come to.\u201d
tn Heb \u201ca place where there is no lack of anything that is in the earth.\u201d
tn Heb \u201cWhen you enter.\u201d
tn Heb \u201cbroad of hands,\u201d an idiom meaning \u201cwide on both sides.\u201d"}, {"pk": 2831744, "translation": "NET", "book": 7, "chapter": 18, "verse": 11, "text": "So six hundred Danites, fully armed, set out from Zorah and Eshtaol.", "comment": "tn Heb \u201cThey journeyed from there, from the tribe of the Danites, from Zorah and from Eshtaol, six hundred men, equipped with weapons of war.\u201d"}, {"pk": 2831745, "translation": "NET", "book": 7, "chapter": 18, "verse": 12, "text": "They went up and camped in Kiriath Jearim in Judah. (To this day that place is called Camp of Dan. It is west of Kiriath Jearim.)", "comment": "tn Heb \u201cbehind.\u201d
tn Or \u201cMahaneh Dan\u201d; the Hebrew term \u201cMahaneh\u201d means \u201ccamp [of].\u201d Many English versions retain the transliterated Hebrew expression, but cf. CEV \u201cDan\u2019s Camp.\u201d"}, {"pk": 2831746, "translation": "NET", "book": 7, "chapter": 18, "verse": 13, "text": "From there they traveled through the Ephraimite hill country and arrived at Micah\u2019s house."}, {"pk": 2831747, "translation": "NET", "book": 7, "chapter": 18, "verse": 14, "text": "The five men who had gone to spy out the land of Laish said to their kinsmen, \u201cDo you realize that inside these houses are an ephod, some personal idols, a carved image, and a metal image? Decide now what you want to do.\u201d", "comment": "tn Heb \u201cbrothers.\u201d
tc Codex Alexandrinus (A) of the LXX lacks the phrase \u201cof Laish.\u201d"}, {"pk": 2831748, "translation": "NET", "book": 7, "chapter": 18, "verse": 15, "text": "They stopped there, went inside the young Levite\u2019s house (which belonged to Micah), and asked him how he was doing.", "comment": "tn Heb \u201cMicah\u2019s house.\u201d
tn Heb \u201cthey asked him concerning peace.\u201d
tn Heb \u201cturned aside.\u201d"}, {"pk": 2831749, "translation": "NET", "book": 7, "chapter": 18, "verse": 16, "text": "Meanwhile the six hundred Danites, fully armed, stood at the entrance to the gate.", "comment": "tn Heb \u201cAnd the six hundred men, equipped with the weapons of war\u2026from the sons of Dan.\u201d"}, {"pk": 2831750, "translation": "NET", "book": 7, "chapter": 18, "verse": 17, "text": "The five men who had gone to spy out the land broke in and stole the carved image, the ephod, the personal idols, and the metal image, while the priest was standing at the entrance to the gate with the six hundred fully armed men.", "comment": "tn Heb \u201csix hundred men, equipped with the weapons of war.\u201d
tn Heb \u201cwent up, went in there, took.\u201d"}, {"pk": 2831751, "translation": "NET", "book": 7, "chapter": 18, "verse": 18, "text": "When these men broke into Micah\u2019s house and stole the carved image, the ephod, the personal idols, and the metal image, the priest said to them, \u201cWhat are you doing?\u201d", "comment": "tn Heb \u201cThese went into Micah\u2019s house and took.\u201d"}, {"pk": 2831752, "translation": "NET", "book": 7, "chapter": 18, "verse": 19, "text": "They said to him, \u201cShut up! Put your hand over your mouth and come with us! You can be our adviser and priest. Wouldn\u2019t it be better to be a priest for a whole Israelite tribe than for just one man\u2019s family?\u201d", "comment": "tn Heb \u201cIs it better for you to be priest for the house of one man or for you to be priest for a tribe, for a clan in Israel?\u201d
tn See the note on the word \u201cadviser\u201d in 17:10."}, {"pk": 2831753, "translation": "NET", "book": 7, "chapter": 18, "verse": 20, "text": "The priest was happy. He took the ephod, the personal idols, and the carved image and joined the group.", "comment": "tn Heb \u201cand went into the midst of the people.\u201d"}, {"pk": 2831754, "translation": "NET", "book": 7, "chapter": 18, "verse": 21, "text": "They turned and went on their way, but they walked behind the children, the cattle, and their possessions.", "comment": "tn Heb \u201cThey turned and went and put the children, the cattle, and the possessions in front of them.\u201d"}, {"pk": 2831755, "translation": "NET", "book": 7, "chapter": 18, "verse": 22, "text": "After they had gone a good distance from Micah\u2019s house, Micah\u2019s neighbors gathered together and caught up with the Danites.", "comment": "tn Heb \u201cthe men who were in the houses near Micah\u2019s house.\u201d"}, {"pk": 2831756, "translation": "NET", "book": 7, "chapter": 18, "verse": 23, "text": "When they called out to the Danites, the Danites turned around and said to Micah, \u201cWhy have you gathered together?\u201d", "comment": "tn Heb \u201cthey\u201d; the referent (the Danites) has been specified in the translation for clarity."}, {"pk": 2831757, "translation": "NET", "book": 7, "chapter": 18, "verse": 24, "text": "He said, \u201cYou stole my gods that I made, as well as this priest, and then went away. What do I have left? How can you have the audacity to say to me, \u2018What do you want?\u2019\u201d", "comment": "tn Heb \u201cWhat is this you say to me, \u2018What to you?\u2019\u201d"}, {"pk": 2831758, "translation": "NET", "book": 7, "chapter": 18, "verse": 25, "text": "The Danites said to him, \u201cDon\u2019t say another word to us, or some very angry men will attack you, and you and your family will die.\u201d", "comment": "tn Heb \u201cbitter in spirit.\u201d This phrase is used in 2 Sam 17:8 of David and his warriors, who are compared to a bear robbed of her cubs.
tn Heb \u201cand you will gather up your life and the life of your house.\u201d"}, {"pk": 2831759, "translation": "NET", "book": 7, "chapter": 18, "verse": 26, "text": "The Danites went on their way; when Micah realized they were too strong to resist, he turned around and went home.", "comment": "tn Heb \u201csaw.\u201d
tn Heb \u201cthey were stronger than he.\u201d"}, {"pk": 2831760, "translation": "NET", "book": 7, "chapter": 18, "verse": 27, "text": "Now the Danites took what Micah had made, as well as his priest, and came to Laish, where the people were undisturbed and unsuspecting. They struck them down with the sword and burned the city.", "comment": "tn Heb \u201cthey\u201d; the referent (the Danites) has been specified in the translation for clarity.
tn The Hebrew adds \u201cwith fire.\u201d This has not been included in the translation for stylistic reasons, because it is redundant in English."}, {"pk": 2831761, "translation": "NET", "book": 7, "chapter": 18, "verse": 28, "text": "No one came to the rescue because the city was far from Sidon and they had no dealings with anyone. The city was in a valley near Beth Rehob. The Danites rebuilt the city and occupied it.", "comment": "map For location see Map1-A1; JP3-F3; JP4-F3.
tn Heb \u201cand a thing there was not to them with men.\u201d
tn Heb \u201cThey\u201d; the referent (the Danites) has been specified in the translation for clarity.
tn Heb \u201cit.\u201d The Hebrew pronoun is feminine singular here, referring to the \u201ccity\u201d (a grammatically feminine singular noun) mentioned in v. 27.
tn Heb \u201cit.\u201d The Hebrew pronoun is feminine singular here, referring to the \u201ccity\u201d (a grammatically feminine singular noun) mentioned in v. 27."}, {"pk": 2831762, "translation": "NET", "book": 7, "chapter": 18, "verse": 29, "text": "They named it Dan after their ancestor, who was one of Israel\u2019s sons. But the city\u2019s name used to be Laish.", "comment": "tn Heb \u201cThey called the name of the city Dan, after the name of Dan their father, who had been born to Israel.\u201d"}, {"pk": 2831763, "translation": "NET", "book": 7, "chapter": 18, "verse": 30, "text": "The Danites worshiped the carved image. Jonathan, descendant of Gershom, son of Moses, and his descendants served as priests for the tribe of Dan until the time of the exile.", "comment": "tn Heb \u201cson.\u201d
tn Heb \u201csons.\u201d
tn Heb \u201cerected for themselves.\u201d
tc Several ancient textual witnesses, including some LXX mss and the Vulgate, support the reading \u201cMoses\u201d (\u05de\u05b9\u05e9\u05c1\u05b6\u05d4, mosheh) here. Many Hebrew mss have a nun (\u05e0) suspended above the name between the first two letters (\u05de\u05e0\u05e9\u05c1\u05d4), suggesting the name Manasseh (\u05de\u05b0\u05e0\u05b7\u05e9\u05c1\u05bc\u05b6\u05d4, m\u00ffnasheh). This is probably a scribal attempt to protect Moses\u2019 reputation. For discussion, see G. F. Moore, Judges (ICC), 401-2."}, {"pk": 2831764, "translation": "NET", "book": 7, "chapter": 18, "verse": 31, "text": "They worshiped Micah\u2019s carved image the whole time God\u2019s authorized shrine was in Shiloh.", "comment": "tn Heb \u201cthe house of God.\u201d
tn Heb \u201cthey set up for themselves.\u201d
tn Heb \u201cthe carved image that Micah had made.\u201d"}, {"pk": 2831765, "translation": "NET", "book": 7, "chapter": 19, "verse": 1, "text": "In those days Israel had no king. There was a Levite living temporarily in the remote region of the Ephraimite hill country. He acquired a concubine from Bethlehem in Judah.", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201ca man, a Levite.\u201d
sn See the note on the word \u201cconcubine\u201d in 8:31."}, {"pk": 2831766, "translation": "NET", "book": 7, "chapter": 19, "verse": 2, "text": "However, she got angry at him and went home to her father\u2019s house in Bethlehem in Judah. When she had been there four months,", "comment": "tn Heb \u201cand his concubine.\u201d The pronoun (\u201cshe\u201d) has been used in the translation for stylistic reasons.
tn Or \u201cwas unfaithful to him.\u201d Many have understood the Hebrew verb \u05d5\u05b7\u05ea\u05bc\u05b4\u05d6\u05b0\u05e0\u05b6\u05d4 (vattizneh) as being from \u05d6\u05b8\u05e0\u05b8\u05d4 (zanah, \u201cto be a prostitute\u201d), but it may be derived from a root meaning \u201cto be angry; to hate\u201d attested in Akkadian (see HALOT 275 s.v. II \u05d6\u05e0\u05d4).
tn Heb \u201cwent from him.\u201d"}, {"pk": 2831767, "translation": "NET", "book": 7, "chapter": 19, "verse": 3, "text": "her husband came after her, hoping he could convince her to return. He brought with him his servant and a pair of donkeys. When she brought him into her father\u2019s house and the girl\u2019s father saw him, he greeted him warmly.", "comment": "tn Heb \u201cto speak to her heart to bring her back.\u201d
tn Heb \u201che was happy to meet him.\u201d
tn Heb \u201carose and came.\u201d
tn Or \u201cyoung man.\u201d"}, {"pk": 2831768, "translation": "NET", "book": 7, "chapter": 19, "verse": 4, "text": "His father-in-law, the girl\u2019s father, persuaded him to stay with him for three days, and they ate and drank together, and spent the night there."}, {"pk": 2831769, "translation": "NET", "book": 7, "chapter": 19, "verse": 5, "text": "On the fourth day they woke up early and the Levite got ready to leave. But the girl\u2019s father said to his son-in-law, \u201cHave a bite to eat for some energy, then you can go.\u201d", "comment": "tn Heb \u201cSustain your heart [with] a bit of food.\u201d
tn Heb \u201cand he arose to go.\u201d"}, {"pk": 2831770, "translation": "NET", "book": 7, "chapter": 19, "verse": 6, "text": "So the two of them sat down and had a meal together. Then the girl\u2019s father said to the man, \u201cWhy not stay another night and have a good time!\u201d", "comment": "tn Heb \u201cAnd they sat and ate, the two of them together, and they drank.\u201d
tn Heb \u201cBe willing and spend the night so that your heart might be good.\u201d"}, {"pk": 2831771, "translation": "NET", "book": 7, "chapter": 19, "verse": 7, "text": "When the man got ready to leave, his father-in-law convinced him to stay another night.", "comment": "tn Heb \u201chis father-in-law persuaded him and he again spent the night there.\u201d
tn Heb \u201cand the man arose to go.\u201d"}, {"pk": 2831772, "translation": "NET", "book": 7, "chapter": 19, "verse": 8, "text": "He woke up early in the morning on the fifth day so he could leave, but the girl\u2019s father said, \u201cGet some energy. Wait until later in the day to leave!\u201d So they ate a meal together.", "comment": "tn Heb \u201cSustain your heart.\u201d He is once more inviting him to stay for a meal.
tn Heb \u201cWait until the declining of the day.\u201d"}, {"pk": 2831773, "translation": "NET", "book": 7, "chapter": 19, "verse": 9, "text": "When the man got ready to leave with his concubine and his servant, his father-in-law, the girl\u2019s father, said to him, \u201cLook! The day is almost over! Stay another night! Since the day is over, stay another night here and have a good time. You can get up early tomorrow and start your trip home.\u201d", "comment": "tn Heb \u201cthe day is sinking to become evening.\u201d
tn Heb \u201cfor your way and go to your tent.\u201d
tn Heb \u201cthe man arose to go.\u201d
tn Or \u201cyoung man.\u201d
tn Or \u201cdeclining.\u201d"}, {"pk": 2831774, "translation": "NET", "book": 7, "chapter": 19, "verse": 10, "text": "But the man did not want to stay another night. He left and traveled as far as Jebus (that is, Jerusalem). He had with him a pair of saddled donkeys and his concubine.", "comment": "tn Heb \u201cto the front of.\u201d
tc Some ancient witnesses add \u201cand his servant.\u201d
tn Heb \u201cand he arose and went.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2831775, "translation": "NET", "book": 7, "chapter": 19, "verse": 11, "text": "When they got near Jebus, it was getting quite late and the servant said to his master, \u201cCome on, let\u2019s stop at this Jebusite city and spend the night in it.\u201d", "comment": "tn Or \u201cyoung man.\u201d
tn Heb \u201cturn aside\u201d (also in the following verse).
tn Heb \u201cand the day was descending greatly.\u201d"}, {"pk": 2831776, "translation": "NET", "book": 7, "chapter": 19, "verse": 12, "text": "But his master said to him, \u201cWe should not stop at a foreign city where non-Israelites live. We will travel on to Gibeah.\u201d", "comment": "tn Heb \u201cwho are not from the sons of Israel.\u201d"}, {"pk": 2831777, "translation": "NET", "book": 7, "chapter": 19, "verse": 13, "text": "He said to his servant, \u201cCome on, we will go into one of the other towns and spend the night in Gibeah or Ramah.\u201d", "comment": "tn Or \u201cyoung man.\u201d
tn Heb \u201cwe will enter one of the places.\u201d"}, {"pk": 2831778, "translation": "NET", "book": 7, "chapter": 19, "verse": 14, "text": "So they traveled on, and the sun went down when they were near Gibeah in the territory of Benjamin.", "comment": "tn Heb \u201cwhich belongs to Benjamin.\u201d
tn Heb \u201cand they passed by and went.\u201d"}, {"pk": 2831779, "translation": "NET", "book": 7, "chapter": 19, "verse": 15, "text": "They stopped there and decided to spend the night in Gibeah. They came into the city and sat down in the town square, but no one invited them to spend the night.", "comment": "tn Heb \u201cthey turned aside there to enter to spend the night.\u201d
tn Heb \u201cand he entered and sat down, and there was no one receiving them into the house to spend the night.\u201d"}, {"pk": 2831780, "translation": "NET", "book": 7, "chapter": 19, "verse": 16, "text": "But then an old man passed by, returning at the end of the day from his work in the field. The man was from the Ephraimite hill country; he was living temporarily in Gibeah. (The residents of the town were Benjaminites.)", "comment": "tn Heb \u201cAnd look, an old man was coming from his work, from the field in the evening.\u201d
tn Heb \u201cAnd the men of the place were Benjaminites.\u201d"}, {"pk": 2831781, "translation": "NET", "book": 7, "chapter": 19, "verse": 17, "text": "When he looked up and saw the traveler in the town square, the old man said, \u201cWhere are you heading? Where do you come from?\u201d", "comment": "tn Heb \u201cthe man, the traveler.\u201d"}, {"pk": 2831782, "translation": "NET", "book": 7, "chapter": 19, "verse": 18, "text": "The Levite said to him, \u201cWe are traveling from Bethlehem in Judah to the remote region of the Ephraimite hill country. That\u2019s where I\u2019m from. I had business in Bethlehem in Judah, but now I\u2019m heading home. But no one has invited me into their home.", "comment": "tn Heb \u201che\u201d; the referent (the Levite) has been specified in the translation for clarity.
tn Heb \u201cI went to Bethlehem in Judah, but [to] the house of the LORD I am going.\u201d The Hebrew text has \u201chouse of the LORD,\u201d which might refer to the shrine at Shiloh. The LXX reads \u201cto my house.\u201d
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2831783, "translation": "NET", "book": 7, "chapter": 19, "verse": 19, "text": "We have enough straw and grain for our donkeys, and there is enough food and wine for me, your female servant, and the young man who is with your servants. We lack nothing.\u201d", "comment": "tc Some Hebrew mss and ancient witnesses read the singular, \u201cyour servant,\u201d which would refer to the Levite. If one retains the plural, then both the Levite and his wife are in view. In either case the pronominal suffix emphasizes their dependence on the old man for shelter.
tn By calling his concubine the old man\u2019s \u201cfemale servant,\u201d the Levite emphasizes their dependence on him for shelter."}, {"pk": 2831784, "translation": "NET", "book": 7, "chapter": 19, "verse": 20, "text": "The old man said, \u201cEverything is just fine! I will take care of all your needs. But don\u2019t spend the night in the town square.\u201d", "comment": "tn Heb \u201cPeace to you.\u201d"}, {"pk": 2831785, "translation": "NET", "book": 7, "chapter": 19, "verse": 21, "text": "So he brought him to his house and fed the donkeys. They washed their feet and had a meal.", "comment": "tn Heb \u201cate and drank.\u201d"}, {"pk": 2831786, "translation": "NET", "book": 7, "chapter": 19, "verse": 22, "text": "They were having a good time, when suddenly some men of the city, some good-for-nothings, surrounded the house and kept beating on the door. They said to the old man who owned the house, \u201cSend out the man who came to visit you so we can have sex with him.\u201d", "comment": "tn Heb \u201cso we can know him.\u201d On the surface one might think they simply wanted to meet the visitor and get to know him, but their hostile actions betray their double-talk. The old man, who has been living with them long enough to know what they are like, seems to have no doubts about the meaning of their words (see v. 23).
tn Heb \u201cthe men of the city, men, the sons of wickedness.\u201d The phrases are in apposition; the last phrase specifies what type of men they were. It is not certain if all the men of the city are in view, or just a group of troublemakers. In 20:5 the town leaders are implicated in the crime, suggesting that all the men of the city were involved. If so, the implication is that the entire male population of the town were good-for-nothings.
tn The Hitpael verb form appears to have an iterative force here, indicating repeated action.
tn Heb \u201cthey were making their heart good.\u201d
tn Heb \u201cand look.\u201d"}, {"pk": 2831787, "translation": "NET", "book": 7, "chapter": 19, "verse": 23, "text": "The man who owned the house went outside and said to them, \u201cNo, my brothers! Don\u2019t do this wicked thing! After all, this man is a guest in my house. Don\u2019t do such a disgraceful thing!"}, {"pk": 2831788, "translation": "NET", "book": 7, "chapter": 19, "verse": 24, "text": "Here are my virgin daughter and my guest\u2019s concubine. I will send them out and you can abuse them and do to them whatever you like. But don\u2019t do such a disgraceful thing to this man!\u201d", "comment": "tn Heb \u201cwhat is good in your eyes.\u201d
tn Heb \u201chis\u201d; the referent (the visiting Levite) has been specified in the translation for clarity."}, {"pk": 2831789, "translation": "NET", "book": 7, "chapter": 19, "verse": 25, "text": "The men refused to listen to him, so the Levite grabbed his concubine and made her go outside. They raped her and abused her all night long until morning. They let her go at dawn.", "comment": "tn Heb \u201che\u201d; the referent (the Levite) has been specified in the translation for clarity.
tn Heb \u201cknew,\u201d in the sexual sense.
tn Heb \u201cand he caused [her] to go outside to them.\u201d"}, {"pk": 2831790, "translation": "NET", "book": 7, "chapter": 19, "verse": 26, "text": "The woman arrived back at daybreak and was sprawled out on the doorstep of the house where her master was staying until it became light.", "comment": "tn The Hebrew term here translated \u201cmaster,\u201d is plural. The plural indicates degree here and emphasizes the Levite\u2019s absolute sovereignty over the woman.
tn Heb \u201cThe woman came at the turning of the morning and fell at the door of the house of the man where her master was until the light.\u201d"}, {"pk": 2831791, "translation": "NET", "book": 7, "chapter": 19, "verse": 27, "text": "When her master got up in the morning, opened the doors of the house, and went outside to start on his journey, there was the woman, his concubine, sprawled out on the doorstep of the house with her hands on the threshold.", "comment": "tn The Hebrew term here translated \u201cmaster,\u201d is plural. The plural indicates degree here and emphasizes the Levite\u2019s absolute sovereignty over the woman."}, {"pk": 2831792, "translation": "NET", "book": 7, "chapter": 19, "verse": 28, "text": "He said to her, \u201cGet up, let\u2019s leave!\u201d But there was no response. He put her on the donkey and went home.", "comment": "tn Heb \u201cAnd the man took her on the donkey and arose and went to his place.\u201d"}, {"pk": 2831793, "translation": "NET", "book": 7, "chapter": 19, "verse": 29, "text": "When he got home, he took a knife, grabbed his concubine, and carved her up into twelve pieces. Then he sent the pieces throughout Israel.", "comment": "tn Heb \u201cand he sent her through all the territory of Israel.\u201d
tn Heb \u201che carved her up by her bones into twelve pieces.\u201d"}, {"pk": 2831794, "translation": "NET", "book": 7, "chapter": 19, "verse": 30, "text": "Everyone who saw the sight said, \u201cNothing like this has happened or been witnessed during the entire time since the Israelites left the land of Egypt! Take careful note of it! Discuss it and speak!\u201d", "comment": "tn Heb \u201cfrom the day.\u201d
tn The words \u201cthe sight\u201d are supplied in the translation for clarification.
tc Codex Alexandrinus (A) of the (original) LXX has the following additional words: \u201cAnd he instructed the men whom he sent out, \u2018Thus you will say to every male Israelite: \u201cThere has never been anything like this from the day the Israelites left Egypt till the present day.\u201d\u2019\u201d"}, {"pk": 2831795, "translation": "NET", "book": 7, "chapter": 20, "verse": 1, "text": "All the Israelites from Dan to Beer Sheba and from the land of Gilead left their homes and assembled together before the LORD at Mizpah.", "comment": "tn Heb \u201cwent out.\u201d
tn Heb \u201cand the assembly was convened as one man.\u201d
sn Dan was located in the far north of the country, while Beer Sheba was located in the far south. This encompassed all the territory of the land of Canaan occupied by the Israelites.
sn The land of Gilead was on the eastern side of the Jordan River."}, {"pk": 2831796, "translation": "NET", "book": 7, "chapter": 20, "verse": 2, "text": "The leaders of all the people from all the tribes of Israel took their places in the assembly of God\u2019s people, which numbered four hundred thousand sword-wielding foot soldiers.", "comment": "tn The words \u201cwhich numbered\u201d are supplied in the translation for clarification.
tn Heb \u201cthe cornerstones\u201d; or \u201cthe supports.\u201d The word is used of leaders in only three other texts \u2013 1 Sam 14:38; Isa 19:13; Zech 10:4."}, {"pk": 2831797, "translation": "NET", "book": 7, "chapter": 20, "verse": 3, "text": "The Benjaminites heard that the Israelites had gone up to Mizpah. Then the Israelites said, \u201cExplain how this wicked thing happened!\u201d"}, {"pk": 2831798, "translation": "NET", "book": 7, "chapter": 20, "verse": 4, "text": "The Levite, the husband of the murdered woman, spoke up, \u201cI and my concubine stopped in Gibeah in the territory of Benjamin to spend the night.", "comment": "tn Heb \u201ccame to.\u201d
tn Heb \u201cwhich belongs to Benjamin.\u201d
tn Heb \u201cThe man, the Levite.\u201d"}, {"pk": 2831799, "translation": "NET", "book": 7, "chapter": 20, "verse": 5, "text": "The leaders of Gibeah attacked me and at night surrounded the house where I was staying. They wanted to kill me; instead they abused my concubine so badly that she died.", "comment": "tn Heb \u201carose against me and surrounded against me the house at night.\u201d"}, {"pk": 2831800, "translation": "NET", "book": 7, "chapter": 20, "verse": 6, "text": "I grabbed hold of my concubine and carved her up and sent the pieces throughout the territory occupied by Israel, because they committed such an unthinkable atrocity in Israel.", "comment": "tn Heb \u201cher\u201d; the referent is more naturally stated in English as \u201cthe pieces.\u201d
tn Heb \u201cthroughout all the territory of the inheritance of Israel.\u201d
tn Heb \u201ca wicked and disgraceful [thing].\u201d"}, {"pk": 2831801, "translation": "NET", "book": 7, "chapter": 20, "verse": 7, "text": "All you Israelites, make a decision here!\u201d", "comment": "tn Heb \u201cgive for yourselves a word and advice here.\u201d
tn Heb \u201cLook, all of you sons of Israel.\u201d"}, {"pk": 2831802, "translation": "NET", "book": 7, "chapter": 20, "verse": 8, "text": "All Israel rose up in unison and said, \u201cNot one of us will go home! Not one of us will return to his house!", "comment": "tn Or \u201cturn aside.\u201d
tn Heb \u201cto his tent.\u201d
tn Heb \u201cas one man.\u201d"}, {"pk": 2831803, "translation": "NET", "book": 7, "chapter": 20, "verse": 9, "text": "Now this is what we will do to Gibeah: We will attack the city as the lot dictates.", "comment": "tn Heb \u201cagainst her by lot.\u201d The verb \u201cwe will go up\u201d (\u05e0\u05b7\u05e2\u05b2\u05dc\u05b6\u05d4, na\u2019aleh) has probably been accidentally omitted before \u201cagainst her\u201d (\u05e2\u05b8\u05dc\u05b6\u05d9\u05d4\u05b8, \u2019aleha).sn As the lot dictates. The Israelite soldiers intended to cast lots to determine which tribe would lead the battle charge (see v. 18)."}, {"pk": 2831804, "translation": "NET", "book": 7, "chapter": 20, "verse": 10, "text": "We will take ten of every group of a hundred men from all the tribes of Israel (and a hundred of every group of a thousand, and a thousand of every group of ten thousand) to get supplies for the army. When they arrive in Gibeah of Benjamin they will punish them for the atrocity which they committed in Israel.\u201d", "comment": "tn Heb \u201cto do at their arrival in Geba of Benjamin according to all the disgraceful [thing] which he [collective = \u201cBenjamin\u201d] did in Israel.\u201d Here \u201cGeba\u201d must be an error for \u201cGibeah.\u201d
tn Or \u201cpeople.\u201d"}, {"pk": 2831805, "translation": "NET", "book": 7, "chapter": 20, "verse": 11, "text": "So all the men of Israel gathered together at the city as allies.", "comment": "tn Heb \u201cgathered at the city as one man, united.\u201d"}, {"pk": 2831806, "translation": "NET", "book": 7, "chapter": 20, "verse": 12, "text": "The tribes of Israel sent men throughout the tribe of Benjamin, saying, \u201cHow could such a wicked thing take place?", "comment": "tn Heb \u201cWhat is this wicked thing which happened among you?\u201d
tc The MT reads the plural, but surely the singular (which is supported by the LXX and Vulgate) is preferable here."}, {"pk": 2831807, "translation": "NET", "book": 7, "chapter": 20, "verse": 13, "text": "Now, hand over the good-for-nothings in Gibeah so we can execute them and purge Israel of wickedness.\u201d But the Benjaminites refused to listen to their Israelite brothers.", "comment": "tn Heb \u201cthe men, sons of wickedness.\u201d
tn Heb \u201cand burn away wickedness from Israel.\u201d"}, {"pk": 2831808, "translation": "NET", "book": 7, "chapter": 20, "verse": 14, "text": "The Benjaminites came from their cities and assembled at Gibeah to make war against the Israelites.", "comment": "tn Heb \u201cassembled from the cities at Gibeah.\u201d"}, {"pk": 2831809, "translation": "NET", "book": 7, "chapter": 20, "verse": 15, "text": "That day the Benjaminites mustered from their cities twenty-six thousand sword-wielding soldiers, besides seven hundred well-trained soldiers from Gibeah.", "comment": "tn Heb \u201cbesides from the ones living in Gibeah they mustered seven hundred choice men.\u201d"}, {"pk": 2831810, "translation": "NET", "book": 7, "chapter": 20, "verse": 16, "text": "Among this army were seven hundred specially-trained left-handed soldiers. Each one could sling a stone and hit even the smallest target.", "comment": "tn Heb \u201cseven hundred choice men, bound/restricted in the right hand.\u201d On the significance of the idiom, \u201cbound/restricted in the right hand,\u201d see the translator\u2019s note on 3:15.
tn \u201cat a single hair and not miss.\u201d
tn Heb \u201cAnd from all this people.\u201d"}, {"pk": 2831811, "translation": "NET", "book": 7, "chapter": 20, "verse": 17, "text": "The men of Israel (not counting Benjamin) had mustered four hundred thousand sword-wielding soldiers, every one an experienced warrior.", "comment": "tn Heb \u201ca man of war.\u201d"}, {"pk": 2831812, "translation": "NET", "book": 7, "chapter": 20, "verse": 18, "text": "The Israelites went up to Bethel and asked God, \u201cWho should lead the charge against the Benjaminites?\u201d The LORD said, \u201cJudah should lead.\u201d", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cWho should go up for us first for battle against the sons of Benjamin?\u201d
tn Heb \u201cThey arose and went up to Bethel and asked God, and the Israelites said.\u201d"}, {"pk": 2831813, "translation": "NET", "book": 7, "chapter": 20, "verse": 19, "text": "The Israelites got up the next morning and moved against Gibeah.", "comment": "tn Heb \u201cencamped.\u201d"}, {"pk": 2831814, "translation": "NET", "book": 7, "chapter": 20, "verse": 20, "text": "The men of Israel marched out to fight Benjamin; they arranged their battle lines against Gibeah.", "comment": "tn Heb \u201cthe men of Israel.\u201d The noun phrase has been replaced by the pronoun (\u201cthey\u201d) in the translation for stylistic reasons."}, {"pk": 2831815, "translation": "NET", "book": 7, "chapter": 20, "verse": 21, "text": "The Benjaminites attacked from Gibeah and struck down twenty-two thousand Israelites that day.", "comment": "tn Heb \u201cThe sons of Benjamin came out of Gibeah and they struck down in Israel that day twenty-two thousand men to the ground.\u201d"}, {"pk": 2831816, "translation": "NET", "book": 7, "chapter": 20, "verse": 22, "text": "The Israelite army took heart and once more arranged their battle lines, in the same place where they had taken their positions the day before.", "comment": "tn Or \u201cencouraged one another.\u201d
tn Heb \u201cThe people, the men of Israel.\u201d"}, {"pk": 2831817, "translation": "NET", "book": 7, "chapter": 20, "verse": 23, "text": "The Israelites went up and wept before the LORD until evening. They asked the LORD, \u201cShould we again march out to fight the Benjaminites, our brothers?\u201d The LORD said, \u201cAttack them!\u201d", "comment": "tn Heb \u201cmy brother\u201d (collective singular).
tn Heb \u201cGo up against him\u201d (collective singular).
tn Heb \u201cI\u201d (collective singular).
tn Heb \u201capproach for battle.\u201d"}, {"pk": 2831818, "translation": "NET", "book": 7, "chapter": 20, "verse": 24, "text": "So the Israelites marched toward the Benjaminites the next day.", "comment": "tn Heb \u201cdrew near to.\u201d"}, {"pk": 2831819, "translation": "NET", "book": 7, "chapter": 20, "verse": 25, "text": "The Benjaminites again attacked them from Gibeah and struck down eighteen thousand sword-wielding Israelite soldiers.", "comment": "tn Heb \u201cAnd Benjamin went out to meet them from Gibeah the second day, and they struck down among the sons of Israel eighteen thousand men to the ground, all of these were wielding the sword.\u201d"}, {"pk": 2831820, "translation": "NET", "book": 7, "chapter": 20, "verse": 26, "text": "So all the Israelites, the whole army, went up to Bethel. They wept and sat there before the LORD; they did not eat anything that day until evening. They offered up burnt sacrifices and tokens of peace to the LORD.", "comment": "tn Heb \u201cwent up and came [to].\u201d
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Traditionally, \u201cfasted.\u201d
tn Or \u201cpeace offerings.\u201d
tn Heb \u201cand all the people.\u201d"}, {"pk": 2831821, "translation": "NET", "book": 7, "chapter": 20, "verse": 27, "text": "The Israelites asked the LORD (for the ark of God\u2019s covenant was there in those days;"}, {"pk": 2831822, "translation": "NET", "book": 7, "chapter": 20, "verse": 28, "text": "Phinehas son of Eleazar, son of Aaron, was serving the LORD in those days), \u201cShould we once more march out to fight the Benjaminites our brothers, or should we quit?\u201d The LORD said, \u201cAttack, for tomorrow I will hand them over to you.\u201d", "comment": "tn Heb \u201cI\u201d (collective singular).
tn Heb \u201cstanding before him.\u201d
tn Heb \u201cI\u201d (collective singular).
tn Heb \u201cmy brother\u201d (collective singular).
tn Heb \u201chim\u201d (collective singular)."}, {"pk": 2831823, "translation": "NET", "book": 7, "chapter": 20, "verse": 29, "text": "So Israel hid men in ambush outside Gibeah."}, {"pk": 2831824, "translation": "NET", "book": 7, "chapter": 20, "verse": 30, "text": "The Israelites attacked the Benjaminites the next day; they took their positions against Gibeah just as they had done before.", "comment": "tn Heb \u201cthe third day.\u201d"}, {"pk": 2831825, "translation": "NET", "book": 7, "chapter": 20, "verse": 31, "text": "The Benjaminites attacked the army, leaving the city unguarded. They began to strike down their enemy just as they had done before. On the main roads (one leads to Bethel, the other to Gibeah) and in the field, they struck down about thirty Israelites.", "comment": "tn Heb \u201cwent out to meet.\u201d
tn The words \u201cthey struck down\u201d are supplied in the translation for clarification.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cfrom the army wounded ones.\u201d
tn Heb \u201cand they were drawn away from the city.\u201d"}, {"pk": 2831826, "translation": "NET", "book": 7, "chapter": 20, "verse": 32, "text": "Then the Benjaminites said, \u201cThey are defeated just as before.\u201d But the Israelites said, \u201cLet\u2019s retreat and lure them away from the city into the main roads.\u201d", "comment": "tn Heb \u201chim\u201d (collective singular).
tn Or \u201crun away.\u201d"}, {"pk": 2831827, "translation": "NET", "book": 7, "chapter": 20, "verse": 33, "text": "All the men of Israel got up from their places and took their positions at Baal Tamar, while the Israelites hiding in ambush jumped out of their places west of Gibeah.", "comment": "sn Verses 33-36a give a condensed account of the battle from this point on, while vv. 36b\u201348 offer a more detailed version of how the ambush contributed to Gibeah\u2019s defeat."}, {"pk": 2831828, "translation": "NET", "book": 7, "chapter": 20, "verse": 34, "text": "Ten thousand men, well-trained soldiers from all Israel, then made a frontal assault against Gibeah \u2014 the battle was fierce. But the Benjaminites did not realize that disaster was at their doorstep.", "comment": "tn Heb \u201cAnd they did not know that touching against them was disaster.\u201d
tn Heb \u201cheavy\u201d; or \u201csevere.\u201d"}, {"pk": 2831829, "translation": "NET", "book": 7, "chapter": 20, "verse": 35, "text": "The LORD annihilated Benjamin before Israel; the Israelites struck down that day 25,100 sword-wielding Benjaminites.", "comment": "tn Heb \u201cAnd the sons of Israel struck down in Benjamin that day 25,100 men, all of these wielding the sword.\u201d"}, {"pk": 2831830, "translation": "NET", "book": 7, "chapter": 20, "verse": 36, "text": "Then the Benjaminites saw they were defeated. The Israelites retreated before Benjamin, because they had confidence in the men they had hid in ambush outside Gibeah.", "comment": "tn Heb \u201cgave place to.\u201d"}, {"pk": 2831831, "translation": "NET", "book": 7, "chapter": 20, "verse": 37, "text": "The men hiding in ambush made a mad dash to Gibeah. They attacked and put the sword to the entire city.", "comment": "tn Heb \u201churried and put off [their hiding place].\u201d
tn Heb \u201cthe men hiding in ambush.\u201d
tn Or \u201cdeployed.\u201d The verb normally means \u201cto lead\u201d or \u201cto draw.\u201d"}, {"pk": 2831832, "translation": "NET", "book": 7, "chapter": 20, "verse": 38, "text": "The Israelites and the men hiding in ambush had arranged a signal. When the men hiding in ambush sent up a smoke signal from the city,", "comment": "tn Heb \u201cthey\u201d; the referent (the men hiding in ambush) has been specified in the translation for clarity."}, {"pk": 2831833, "translation": "NET", "book": 7, "chapter": 20, "verse": 39, "text": "the Israelites counterattacked. Benjamin had begun to strike down the Israelites; they struck down about thirty men. They said, \u201cThere\u2019s no doubt about it! They are totally defeated as in the earlier battle.\u201d", "comment": "tn The words \u201cthey struck down\u201d are supplied in the translation for clarification.
tn Heb \u201cturned in the battle.\u201d
tn Heb \u201cAnd Benjamin began to strike down wounded ones among the men of Israel.\u201d"}, {"pk": 2831834, "translation": "NET", "book": 7, "chapter": 20, "verse": 40, "text": "But when the signal, a pillar of smoke, began to rise up from the city, the Benjaminites turned around and saw the whole city going up in a cloud of smoke that rose high into the sky.", "comment": "tn Heb \u201cBenjamin turned after him and, look, the whole city went up toward the sky.\u201d"}, {"pk": 2831835, "translation": "NET", "book": 7, "chapter": 20, "verse": 41, "text": "When the Israelites turned around, the Benjaminites panicked because they could see that disaster was on their doorstep.", "comment": "tn Or \u201cwere terrified.\u201d
tn Heb \u201cdisaster touched against them.\u201d"}, {"pk": 2831836, "translation": "NET", "book": 7, "chapter": 20, "verse": 42, "text": "They retreated before the Israelites, taking the road to the wilderness. But the battle overtook them as men from the surrounding cities struck them down.", "comment": "tn Heb \u201cand those from the cities were striking them down in their midst.\u201d
tn Heb \u201cclung to\u201d; or \u201cstuck close.\u201d"}, {"pk": 2831837, "translation": "NET", "book": 7, "chapter": 20, "verse": 43, "text": "They surrounded the Benjaminites, chased them from Nohah, and annihilated them all the way to a spot east of Geba.", "comment": "tn Heb \u201ctread down, walk on.\u201d
tc The translation assumes the reading \u05de\u05b4\u05e0\u05bc\u05d5\u05b9\u05d7\u05b8\u05d4 (minnokhah, \u201cfrom Nohah\u201d; cf. 1 Chr 8:2) rather than the MT\u2019s \u05de\u05b0\u05e0\u05d5\u05bc\u05d7\u05b8\u05d4 (m\u00ffnukhah, \u201cresting place\u201d).
tn Heb \u201cunto the opposite of Gibeah toward the east.\u201d Gibeah cannot be correct here, since the Benjaminites retreated from there toward the desert and Rimmon (see v. 45). A slight emendation yields the reading \u201cGeba.\u201d"}, {"pk": 2831838, "translation": "NET", "book": 7, "chapter": 20, "verse": 44, "text": "Eighteen thousand Benjaminites, all of them capable warriors, fell dead."}, {"pk": 2831839, "translation": "NET", "book": 7, "chapter": 20, "verse": 45, "text": "The rest turned and ran toward the wilderness, heading toward the cliff of Rimmon. But the Israelites caught five thousand of them on the main roads. They stayed right on their heels all the way to Gidom and struck down two thousand more.", "comment": "tn Heb \u201cthey\u201d; the referent (the rest [of the Benjaminites]) has been specified in the translation for clarity.
tn Heb \u201cstuck close after them.\u201d
tn Heb \u201cgleaned.\u201d The word is an agricultural term which pictures Israelites picking off the Benjaminites as easily as one picks grapes from the vine.
tn Heb \u201cand they\u201d; the referent (the Israelites) has been specified in the translation for clarity."}, {"pk": 2831840, "translation": "NET", "book": 7, "chapter": 20, "verse": 46, "text": "That day twenty-five thousand sword-wielding Benjaminites fell in battle, all of them capable warriors.", "comment": "tn Heb \u201cSo all the ones who fell from Benjamin were twenty-five thousand men, wielding the sword, in that day, all of these men of strength.
sn The number given here (twenty-five thousand sword-wielding Benjaminites) is an approximate figure; v. 35 gives the more exact number (25,100). According to v. 15, the Benjaminite army numbered 26,700 (26,000 + 700). The figures in vv. 35 (rounded in vv. 44\u201346) and 47 add up to 25,700. What happened to the other 1,000 men? The most reasonable explanation is that they were killed during the first two days of fighting. G. F. Moore (Judges [ICC], 429) and C. F. Burney (Judges, 475) reject this proposal, arguing that the narrator is too precise and concerned about details to omit such a fact. However, the account of the first two days\u2019 fighting emphasizes Israel\u2019s humiliating defeat. To speak of Benjaminite casualties would diminish the literary effect. In vv. 35, 44\u201347 the narrator\u2019s emphasis is the devastating defeat that Benjamin experienced on this final day of battle. To mention the earlier days\u2019 casualties at this point is irrelevant to his literary purpose. He allows readers who happen to be concerned with such details to draw conclusions for themselves."}, {"pk": 2831841, "translation": "NET", "book": 7, "chapter": 20, "verse": 47, "text": "Six hundred survivors turned and ran away to the wilderness, to the cliff of Rimmon. They stayed there four months."}, {"pk": 2831842, "translation": "NET", "book": 7, "chapter": 20, "verse": 48, "text": "The Israelites returned to the Benjaminite towns and put the sword to them. They wiped out the cities, the animals, and everything they could find. They set fire to every city in their path.", "comment": "tn Heb \u201cAlso all the cities that were found they set on fire.\u201d
tn Heb \u201cto the sons of Benjamin.\u201d
tc The translation is based on the reading \u05de\u05b5\u05e2\u05b4\u05d9\u05e8 \u05de\u05b0\u05ea\u05b4\u05d9\u05dd (me\u2019ir m\u00fftim, \u201cfrom a city of men,\u201d i.e., \u201can inhabited city\u201d), rather than the reading \u05de\u05b5\u05e2\u05b4\u05d9\u05e8 \u05de\u05b0\u05ea\u05b9\u05dd (me\u2019ir m\u00fftom, \u201cfrom a city of soundness\u201d) found in the Leningrad Codex (L)."}, {"pk": 2831843, "translation": "NET", "book": 7, "chapter": 21, "verse": 1, "text": "The Israelites had taken an oath in Mizpah, saying, \u201cNot one of us will allow his daughter to marry a Benjaminite.\u201d"}, {"pk": 2831844, "translation": "NET", "book": 7, "chapter": 21, "verse": 2, "text": "So the people came to Bethel and sat there before God until evening, weeping loudly and uncontrollably.", "comment": "tn Heb \u201cand they lifted up their voice[s] and wept with great weeping.\u201d Both the cognate accusative \u05d1\u05bc\u05b0\u05db\u05b4\u05d9 (bekhi, \u201cweeping\u201d) and the attributive adjective \u05d2\u05b8\u05d3\u05d5\u05b9\u05dc (gadol, \u201cgreat\u201d) emphasize their degree of sorrow.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2831845, "translation": "NET", "book": 7, "chapter": 21, "verse": 3, "text": "They said, \u201cWhy, O LORD God of Israel, has this happened in Israel?\u201d An entire tribe has disappeared from Israel today!\u201d", "comment": "tn Heb \u201cone.\u201d"}, {"pk": 2831846, "translation": "NET", "book": 7, "chapter": 21, "verse": 4, "text": "The next morning the people got up early and built an altar there. They offered up burnt sacrifices and token of peace.", "comment": "tn Or \u201cpeace offerings.\u201d"}, {"pk": 2831847, "translation": "NET", "book": 7, "chapter": 21, "verse": 5, "text": "The Israelites asked, \u201cWho from all the Israelite tribes has not assembled before the LORD?\u201d They had made a solemn oath that whoever did not assemble before the LORD at Mizpah must certainly be executed.", "comment": "tn Heb \u201cA great oath there was concerning the one who did not go up before the Lord at Mizpah, saying, \u2018He must surely be put to death.\u2019\u201d"}, {"pk": 2831848, "translation": "NET", "book": 7, "chapter": 21, "verse": 6, "text": "The Israelites regretted what had happened to their brother Benjamin. They said, \u201cToday we cut off an entire tribe from Israel!", "comment": "tn Or \u201cfelt sorry for.\u201d
tn Heb \u201ccut off one.\u201d"}, {"pk": 2831849, "translation": "NET", "book": 7, "chapter": 21, "verse": 7, "text": "How can we find wives for those who are left? After all, we took an oath in the LORD\u2019s name not to give them our daughters as wives.\u201d", "comment": "tn Heb \u201cWhat should we do for them, for the remaining ones, concerning wives?\u201d"}, {"pk": 2831850, "translation": "NET", "book": 7, "chapter": 21, "verse": 8, "text": "So they asked, \u201cWho from all the Israelite tribes did not assemble before the LORD at Mizpah?\u201d Now it just so happened no one from Jabesh Gilead had come to the gathering.", "comment": "tn Heb \u201cLook, no one had come to the camp from Jabesh Gilead to the assembly.\u201d"}, {"pk": 2831851, "translation": "NET", "book": 7, "chapter": 21, "verse": 9, "text": "When they took roll call, they noticed none of the inhabitants of Jabesh Gilead were there.", "comment": "tn Heb \u201cand look.\u201d
tn Or \u201cwhen the people were mustered.\u201d"}, {"pk": 2831852, "translation": "NET", "book": 7, "chapter": 21, "verse": 10, "text": "So the assembly sent 12,000 capable warriors against Jabesh Gilead. They commanded them, \u201cGo and kill with your swords the inhabitants of Jabesh Gilead, including the women and little children.", "comment": "tn Heb \u201cmen, sons of strength.\u201d
tn Heb \u201cthe edge of the sword.\u201d
tn Heb \u201cthere.\u201d"}, {"pk": 2831853, "translation": "NET", "book": 7, "chapter": 21, "verse": 11, "text": "Do this: exterminate every male, as well as every woman who has had sexual relations with a male. But spare the lives of any virgins.\u201d So they did as instructed.", "comment": "tn Heb \u201cevery woman who is familiar with the bed of a male.\u201d
tn Heb \u201cAnd this is the thing that you will do.\u201d
tc Some Greek witnesses (notably Codex Vaticanus [B]) add the words, \u201c\u2018But the virgins you should keep alive.\u2019 And they did so.\u201d These additional words, which probably represent the original Hebrew text, can be retroverted: \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d4\u05b7\u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05d5\u05b9\u05ea \u05ea\u05bc\u05b0\u05d7\u05b7\u05d9\u05bc\u05d5\u05bc \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05bc \u05db\u05b5\u05df (ve\u2019et-habb\u00fftulot t\u00ffkhayyu vayya\u2019asu khen). It is likely that a scribe\u2019s eye jumped from the vav (\u05d5) on \u05d5\u05b0\u05d0\u05b6\u05ea (v\u00ff\u2019et) to the initial vav of v. 11, accidentally leaving out the intervening letters. The present translation is based on this reconstruction."}, {"pk": 2831854, "translation": "NET", "book": 7, "chapter": 21, "verse": 12, "text": "They found among the inhabitants of Jabesh Gilead four hundred young girls who were virgins \u2014 they had never had sexual relations with a male. They brought them back to the camp at Shiloh in the land of Canaan.", "comment": "tn Heb \u201cwho had not known a man with respect to the bed of a male.\u201d"}, {"pk": 2831855, "translation": "NET", "book": 7, "chapter": 21, "verse": 13, "text": "The entire assembly sent messengers to the Benjaminites at the cliff of Rimmon and assured them they would not be harmed.", "comment": "tn Heb \u201cAnd all the assembly sent and spoke to the sons of Benjamin who were at the cliff of Rimmon and they proclaimed to them peace.\u201d"}, {"pk": 2831856, "translation": "NET", "book": 7, "chapter": 21, "verse": 14, "text": "The Benjaminites returned at that time, and the Israelites gave to them the women they had spared from Jabesh Gilead. But there were not enough to go around.", "comment": "tn Heb \u201cthey\u201d; the referent (the Israelites) has been specified in the translation for clarity.
tn Heb \u201cbut they did not find for them enough.\u201d"}, {"pk": 2831857, "translation": "NET", "book": 7, "chapter": 21, "verse": 15, "text": "The people regretted what had happened to Benjamin because the LORD had weakened the Israelite tribes.", "comment": "tn Heb \u201chad made a gaping hole in.\u201d The narrator uses imagery that compares Israel to a wall that has been breached.
tn Or \u201cfelt sorry for.\u201d"}, {"pk": 2831858, "translation": "NET", "book": 7, "chapter": 21, "verse": 16, "text": "The leaders of the assembly said, \u201cHow can we find wives for those who are left? After all, the Benjaminite women have been wiped out.", "comment": "tn Heb \u201cWhat should we do for the remaining ones concerning wives?\u201d
tn Or \u201celders.\u201d"}, {"pk": 2831859, "translation": "NET", "book": 7, "chapter": 21, "verse": 17, "text": "The remnant of Benjamin must be preserved. An entire Israelite tribe should not be wiped out.", "comment": "tn The Hebrew text has \u201cand they said\u201d at the beginning of the verse. For stylistic reasons the translation treats v. 17 as a continuation of the remarks of the leaders in v. 16.
tn Heb \u201cAn inheritance for the remnant belonging to Benjamin, and a tribe from Israel will not be wiped away.\u201d The first statement lacks a verb. Some prefer to emend the text to read, \u201cHow can an inheritance remain for the remnant of Benjamin?\u201d"}, {"pk": 2831860, "translation": "NET", "book": 7, "chapter": 21, "verse": 18, "text": "But we can\u2019t allow our daughters to marry them, for the Israelites took an oath, saying, \u2018Whoever gives a woman to a Benjaminite will be destroyed!\u2019", "comment": "tn Heb \u201cBut we are not able to give to them wives from our daughters.\u201d
tn Heb \u201cis cursed.\u201d"}, {"pk": 2831861, "translation": "NET", "book": 7, "chapter": 21, "verse": 19, "text": "However, there is an annual festival to the LORD in Shiloh, which is north of Bethel (east of the main road that goes up from Bethel to Shechem) and south of Lebonah.\u201d", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2831862, "translation": "NET", "book": 7, "chapter": 21, "verse": 20, "text": "So they commanded the Benjaminites, \u201cGo hide in the vineyards,"}, {"pk": 2831863, "translation": "NET", "book": 7, "chapter": 21, "verse": 21, "text": "and keep your eyes open. When you see the daughters of Shiloh coming out to dance in the celebration, jump out from the vineyards. Each one of you, catch yourself a wife from among the daughters of Shiloh and then go home to the land of Benjamin.", "comment": "tn Heb \u201cand look.\u201d
tn Heb \u201cand look, when.\u201d
tn Heb \u201cin the dances.\u201d"}, {"pk": 2831864, "translation": "NET", "book": 7, "chapter": 21, "verse": 22, "text": "When their fathers or brothers come and protest to us, we\u2019ll say to them, \u201cDo us a favor and let them be, for we could not get each one a wife through battle. Don\u2019t worry about breaking your oath! You would only be guilty if you had voluntarily given them wives.\u2019\u201d", "comment": "tc The (original) LXX and Vulgate read \u201cto you.\u201d
tn The words \u201cand let them be\u201d are supplied in the translation for clarification.
tn Heb \u201cfor we did not take each his wife in battle.\u201dsn Through battle. This probably refers to the battle against Jabesh Gilead, which only produced four hundred of the six hundred wives needed.
tn This sentence is not in the Hebrew text. It is supplied in the translation to clarify the logic of the statement.
tc Heb \u201cYou did not give to them, now you are guilty.\u201d The MT as it stands makes little sense. It is preferable to emend \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d) to \u05dc\u05d5\u05bc\u05d0 (lu\u2019, \u201cif\u201d). This particle introduces a purely hypothetical condition, \u201cIf you had given to them [but you didn\u2019t].\u201d See G. F. Moore, Judges (ICC), 453-54."}, {"pk": 2831865, "translation": "NET", "book": 7, "chapter": 21, "verse": 23, "text": "The Benjaminites did as instructed. They abducted two hundred of the dancing girls to be their wives. They went home to their own territory, rebuilt their cities, and settled down.", "comment": "tn Heb \u201cdid so.\u201d
tn Heb \u201cand lived in them.\u201d
tn Heb \u201cinheritance.\u201d
tn Heb \u201cwent and returned.\u201d
tn Heb \u201cAnd they took wives according to their number from the dancing girls whom they abducted.\u201d"}, {"pk": 2831866, "translation": "NET", "book": 7, "chapter": 21, "verse": 24, "text": "Then the Israelites dispersed from there to their respective tribal and clan territories. Each went from there to his own property.", "comment": "tn Heb \u201chis inheritance.\u201d"}, {"pk": 2831867, "translation": "NET", "book": 7, "chapter": 21, "verse": 25, "text": "In those days Israel had no king. Each man did what he considered to be right.", "comment": "tn Heb \u201cEach was doing what was right in his [own] eyes.\u201dsn Each man did what he considered to be right. The Book of Judges closes with this note, which summarizes the situation of the Israelite tribes during this period."}, {"pk": 2831868, "translation": "NET", "book": 8, "chapter": 1, "verse": 1, "text": "During the time of the judges there was a famine in the land of Judah. So a man from Bethlehem in Judah went to live as a resident foreigner in the region of Moab, along with his wife and two sons.", "comment": "sn The name Bethlehem (\u05d1\u05bc\u05b5\u05d9\u05ea \u05dc\u05b6\u05d7\u05b6\u05dd, bet lekhem) is from \u201chouse, place\u201d (\u05d1\u05bc\u05b5\u05d9\u05ea) and \u201cbread, food\u201d (\u05dc\u05b6\u05d7\u05b6\u05dd), so the name literally means \u201cHouse of Bread\u201d or \u201cPlace of Food.\u201d Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family\u2019s departure.map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Or \u201cto live temporarily.\u201d The verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur, \u201csojourn\u201d) may refer to (1) temporary dwelling in a location (Deut 18:6; Judg 17:7) or (2) permanent dwelling in a location (Judg 5:17; Ps 33:8). When used of a foreign land, it can refer to (1) temporary dwelling as a visiting foreigner (Gen 12:10; 20:1; 21:34; 2 Kgs 8:1\u20132; Jer 44:14) or (2) permanent dwelling as a resident foreigner (Gen 47:4; Exod 6:4; Num 15:14; Deut 26:5; 2 Sam 4:3; Jer 49:18,33; 50:40; Ezek 47:22\u201323). Although Naomi eventually returned to Judah, there is some ambiguity whether or not Elimelech intended the move to make them permanent resident foreigners. Cf. NASB \u201cto sojourn\u201d and NIV \u201cto live for a while,\u201d both of which imply the move was temporary, while \u201cto live\u201d (NCV, NRSV, NLT) is more neutral about the permanence of the relocation.sn Some interpreters view Elimelech\u2019s departure from Judah to sojourn in Moab as lack of faith in the covenant God of Israel to provide for his family\u2019s needs in the land of promise; therefore his death is consequently viewed as divine judgment. Others note that God never prohibited his people from seeking food in a foreign land during times of famine but actually sent his people to a foreign land during a famine in Canaan on at least one occasion as an act of deliverance (Gen 37\u201350). In this case, Elimelech\u2019s sojourn to Moab was an understandable act by a man concerned for the survival of his family, perhaps even under divine approval, so their death in Moab was simply a tragedy, a bad thing that happened to a godly person.
tn Heb \u201che and his wife and his two sons.\u201d The LXX omits \u201ctwo.\u201d
tn Heb \u201cin the land.\u201d The phrase \u201cof Judah\u201d is supplied in the translation to clarify the referent.
tn Heb \u201cin the days of the judging of the judges.\u201d The LXX simply reads \u201cwhen the judges judged,\u201d and Syriac has \u201cin the days of the judges.\u201d Cf. NASB \u201cin the days when the judges governed (ruled NRSV).\u201dsn Many interpreters, reading this statement in the light of the Book of Judges which describes a morally corrupt period, assume that the narrator is painting a dark backdrop against which Ruth\u2019s exemplary character and actions will shine even more brightly. However, others read this statement in the light of the book\u2019s concluding epilogue which traces the full significance of the story to the time of David, the chosen king of Judah (4:18\u201322)."}, {"pk": 2831869, "translation": "NET", "book": 8, "chapter": 1, "verse": 2, "text": "(Now the man\u2019s name was Elimelech, his wife was Naomi, and his two sons were Mahlon and Kilion. They were of the clan of Ephrath from Bethlehem in Judah.) They entered the region of Moab and settled there.", "comment": "tn Heb \u201cand the name[s] of his two sons [were] Mahlon and Kilion.\u201dsn The name Mahlon (\u05de\u05b7\u05d7\u05b0\u05dc\u05d5\u05b9\u05df, makhlon) is from \u05de\u05b8\u05dc\u05b8\u05d4 (malah, \u201cto be weak, sick\u201d) and Kilion (\u05db\u05b4\u05dc\u05d9\u05d5\u05b9\u05df, khilyon) is from \u05db\u05b8\u05dc\u05b8\u05d4 (khalah, \u201cto be frail\u201d). The rate of infant mortality was so high during the Iron Age that parents typically did not name children until they survived infancy and were weaned. Naomi and Elimelech might have named their two sons Mahlon and Kilion to reflect their weak condition in infancy due to famine \u2013 which eventually prompted the move to Moab where food was abundant.
tn Heb \u201cand the name of his wife [was] Naomi.\u201d This has been simplified in the translation for stylistic reasons.sn The name Naomi (\u05e0\u05b8\u05e2\u05b3\u05de\u05b4\u05d9, na\u2019omi) is from the adjective \u05e0\u05b9\u05e2\u05b7\u05dd (noam, \u201cpleasant, lovely\u201d) and literally means \u201cmy pleasant one\u201d or \u201cmy lovely one.\u201d Her name will become the subject of a wordplay in 1:20\u201321 when she laments that she is no longer \u201cpleasant\u201d but \u201cbitter\u201d because of the loss of her husband and two sons.
sn The name \u201cElimelech\u201d literally means \u201cMy God [is] king.\u201d The narrator\u2019s explicit identification of his name seems to cast him in a positive light.
tn Heb \u201c[They were] Ephrathites.\u201d Ephrathah is a small village (Ps 132:6) in the vicinity of Bethlehem (Gen 35:16), so close in proximity that it is often identified with the larger town of Bethlehem (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2 [MT 5:1]; HALOT 81 s.v. \u05d0\u05b6\u05e4\u05b0\u05e8\u05b8\u05ea\u05b8\u05d4); see F. W. Bush, Ruth, Esther (WBC), 64. The designation \u201cEphrathites\u201d might indicate that they were residents of Ephrathah. However, the adjectival form \u05d0\u05b6\u05e4\u05b0\u05e8\u05b8\u05ea\u05b4\u05d9\u05dd (ephratim, \u201cEphrathites\u201d) used here elsewhere refers to someone from the clan of Ephrath (cf. 1 Chr 4:4) which lived in the region of Bethlehem: \u201cNow David was the son of an Ephrathite from Bethlehem in Judah whose name was Jesse\u201d (1 Sam 17:12; cf. Mic 5:2 [MT 5:1]). So it is more likely that the virtually identical expression here \u2013 \u201cEphrathites from Bethlehem in Judah\u201d \u2013 refers to the clan of Ephrath in Bethlehem (see R. L. Hubbard, Jr., Ruth [NICOT], 91).
tn Heb \u201cand were there\u201d; KJV \u201ccontinued there\u201d; NRSV \u201cremained there\u201d; TEV \u201cwere living there.\u201d"}, {"pk": 2831870, "translation": "NET", "book": 8, "chapter": 1, "verse": 3, "text": "Sometime later Naomi\u2019s husband Elimelech died, so she and her two sons were left alone.", "comment": "tn Heb \u201cAnd Elimelech, the husband of Naomi, died.\u201d The vav (\u05d5) functions in a consecutive sense (\u201cthen\u201d), but the time-frame is not explicitly stated."}, {"pk": 2831871, "translation": "NET", "book": 8, "chapter": 1, "verse": 4, "text": "So her sons married Moabite women. (One was named Orpah and the other Ruth.) And they continued to live there about ten years.", "comment": "tn Heb \u201cthe name of the one [was] Orpah and the name of the second [was] Ruth.\u201d sn The name Orpah (\u05e2\u05b8\u05e8\u05b0\u05e4\u05bc\u05b8\u05d4, \u2019orpah) is from the noun \u05e2\u05b9\u05e8\u05b6\u05e3 (\u2019oref, \u201cback of the neck\u201d) and the related verb (\u201cto turn one\u2019s back\u201d). The name Ruth (\u05e8\u05d5\u05bc\u05ea, rut) is from the noun \u05e8\u05b0\u05e2\u05d5\u05bc\u05ea (r\u00ff\u2019ut, \u201cfriendship\u201d), derived from the root \u05e8\u05b5\u05e2\u05b7 (rea\u2019, \u201cfriend, companion\u201d). Ironically, Orpah will eventually turn her back on Naomi, while Ruth will display extraordinary friendship as her life-long companion (see 1:14). Since they seem to mirror the most definitive action of these women, perhaps they designate character types (as is the case with the name Mara in 1:21 and Peloni Almoni in 4:2) rather than their original birth names.
tn Heb \u201cthey.\u201d The verb is 3rd person masculine plural referring to Naomi\u2019s sons, as the translation indicates.
tn Heb \u201cand they lifted up for themselves Moabite wives.\u201d When used with the noun \u201cwife,\u201d the verb \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201cto lift up, carry, take\u201d) forms the idiom \u201cto take a wife,\u201d that is, to marry (BDB 673 s.v. Qal.3.d; 2 Chr 11:21; 13:21; 24:3; Ezra 9:2,12; 10:44; Neh 13:25)."}, {"pk": 2831872, "translation": "NET", "book": 8, "chapter": 1, "verse": 5, "text": "Then Naomi\u2019s two sons, Mahlon and Kilion, also died. So the woman was left all alone \u2014 bereaved of her two children as well as her husband!", "comment": "tn The term \u05d9\u05b6\u05dc\u05b6\u05d3 (yeled, \u201coffspring\u201d), from the verb \u05d9\u05b8\u05dc\u05b7\u05d3 (yalad, \u201cto give birth to\u201d), is used only here of a married man. By shifting to this word from the more common term \u05d1\u05bc\u05b5\u05df (ben, \u201cson\u201d; see vv. 1\u20135a) and then using it in an unusual manner, the author draws attention to Naomi\u2019s loss and sets up a verbal link with the story\u2019s conclusion (cf. 4:16). Although grown men, they were still her \u201cbabies\u201d (see E. F. Campbell, Ruth [AB], 56; F. W. Bush, Ruth, Esther [WBC], 66).
tn Heb \u201cand the two of them also died, Mahlon and Kilion.\u201d"}, {"pk": 2831873, "translation": "NET", "book": 8, "chapter": 1, "verse": 6, "text": "So she decided to return home from the region of Moab, accompanied by her daughters-in-law, because while she was living in Moab she had heard that the LORD had shown concern for his people, reversing the famine by providing abundant crops.", "comment": "tn Heb \u201chad visited\u201d or \u201ctaken note of.\u201d The basic meaning of \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) is \u201cobserve, examine, take note of\u201d (T. F. Williams, NIDOTTE 3:658), so it sometimes appears with \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cto remember\u201d; Pss 8:4 [MT 5]; 106:4; Jer 14:10; 15:15; Hos 8:13; 9:9) and \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201cto see\u201d; Exod 4:31; Ps 80:14 [MT 15]; NIDOTTE 3:659). It often emphasizes the cause/effect response to what is seen (NIDOTTE 3:659). When God observes people in need, it is glossed \u201cbe concerned about, care for, attend to, help\u201d (Gen 21:1; 50:24, 25; Exod 4:31; Ruth 1:6; 1 Sam 2:21; Jer 15:15; Zeph 2:7; Zech 10:3b; NIDOTTE 3:661). When humans are the subject, it sometimes means \u201cto visit\u201d needy people to bestow a gift (Judg 15:1; 1 Sam 17:18). Because it has such a broad range of meanings, its use here has been translated variously: (1) \u201chad visited\u201d (KJV, ASV, NASV, RSV; so BDB 823-24 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3); (2) \u201chad considered\u201d (NRSV) and \u201chad taken note of\u201d (TNK; so HALOT 955-57 s.v. \u05e4\u05e7\u05d3); and (3) \u201chad come to the aid of\u201d (NIV), \u201chad blessed\u201d (TEV), and \u201chad given\u201d (CEV; so NIDOTTE 3:657). When God observed the plight of his people, he demonstrated his concern by benevolently giving them food.
tn Heb \u201cby giving to them food.\u201d The translation \u201creversing the famine and providing abundant crops\u201d attempts to clarify the referent of \u05dc\u05b6\u05d7\u05b6\u05dd (lekhem, \u201cfood\u201d) as \u201ccrops\u201d and highlights the reversal of the famine that began in v. 1. The infinitive construct \u05dc\u05b8\u05ea\u05b5\u05ea \u05dc\u05b8\u05d4\u05b6\u05dd \u05dc\u05b8\u05d7\u05b6\u05dd (latet lahem lakhem) may denote (1) purpose: \u201c[he visited his people] to give them food\u201d or (2) complementary sense explaining the action of the main verb: \u201c[he visited his people] by giving them food.\u201d The term \u05dc\u05b6\u05d7\u05b6\u05dd (lakhem) here refers to agricultural fertility, the reversal of the famine in v. 1.
tn Heb \u201cand she arose, along with her daughters-in-law, and she returned from the region of Moab.\u201d
tn Heb \u201cin the region of Moab\u201d; KJV, NRSV \u201cin the country of Moab.\u201d Since this is a repetition of the phrase found earlier in the verse, it has been shortened to \u201cin Moab\u201d in the present translation for stylistic reasons."}, {"pk": 2831874, "translation": "NET", "book": 8, "chapter": 1, "verse": 7, "text": "Now as she and her two daughters-in-law began to leave the place where she had been living to return to the land of Judah,", "comment": "tn Heb \u201cand she went out from the place she had been, and her two daughters-in-law with her, and they went on the way to return to the land of Judah.\u201d"}, {"pk": 2831875, "translation": "NET", "book": 8, "chapter": 1, "verse": 8, "text": "Naomi said to her two daughters-in-law, \u201cListen to me! Each of you should return to your mother\u2019s home! May the LORD show you the same kind of devotion that you have shown to your deceased husbands and to me!", "comment": "tn Heb \u201ceach to the house of her mother.\u201d Naomi\u2019s words imply that it is more appropriate for the two widows to go home to their mothers, rather than stay with their mother-in-law (see F. W. Bush, Ruth, Esther [WBC], 75).
tn Heb \u201cdo with you\u201d; NRSV \u201cdeal kindly with you\u201d; NLT \u201creward you for your kindness.\u201d The pronominal suffix \u201cyou\u201d appears to be a masculine form, but this is likely a preservation of an archaic dual form (see E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76).
tc The MT (Kethib) has the imperfect \u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 (ya\u2019aseh, \u201c[the Lord] will do\u201d), but the marginal reading (Qere) has the shortened jussive form \u05d9\u05b7\u05e2\u05b7\u05e9\u05c2 (ya\u2019as, \u201cmay [the Lord] do\u201d), which is more probable in this prayer of blessing. Most English versions adopt the jussive form (KJV, ASV, NAB, NASB, NIV, NRSV, JPS, TEV, CEV, NLT).
tn Heb \u201cthe dead\u201d (so KJV, NRSV); NLT \u201cyour husbands.\u201d This refers to their deceased husbands.
tn Heb \u201cdevotion as you have done with the dead and with me.\u201d The noun \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed, \u201cdevotion\u201d) is a key thematic term in the book of Ruth (see 2:20; 3:10). G. R. Clark suggests that \u05d7\u05b6\u05e1\u05b6\u05d3 \u201cis not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient\u201d; an act of \u05d7\u05b6\u05e1\u05b6\u05d3 is \u201ca beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him \u2013 or herself\u201d (The Word Hesed in the Hebrew Bible [JSOTSup], 267). HALOT 336-37 s.v. II \u05d7\u05b6\u05e1\u05b6\u05d3 defines the word as \u201cloyalty\u201d or \u201cfaithfulness.\u201d Other appropriate glosses might be \u201ccommitment\u201d and \u201cdevotion.\u201d"}, {"pk": 2831876, "translation": "NET", "book": 8, "chapter": 1, "verse": 9, "text": "May the LORD enable each of you to find security in the home of a new husband!\u201d Then she kissed them goodbye and they wept loudly.", "comment": "tn Heb \u201cthey lifted their voice[s] and wept\u201d (KJV, ASV, NASB all similar). This refers to loud weeping characteristic of those mourning a tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).
tn Heb \u201crest.\u201d While the basic meaning of \u05de\u05b0\u05e0\u05d5\u05bc\u05d7\u05b8\u05d4 (m\u00ffnukhah) is \u201crest,\u201d it often refers to \u201csecurity,\u201d such as provided in marriage (BDB 629-30 s.v.; HALOT 600 s.v.). Thus English versions render it in three different but related ways: (1) the basic sense: \u201crest\u201d (KJV, ASV, NASV, NIV); (2) the metonymical cause/effect sense: \u201csecurity\u201d (NRSV, NJPS, REB, NLT, GW); and (3) the referential sense: \u201chome\u201d (RSV, TEV, CEV, NCV).
tn Heb \u201cin the house of her husband\u201d (so KJV, NASB); NRSV \u201cyour husband.\u201d
tn Heb \u201cmay the Lord give to you, and find rest, each [in] the house of her husband.\u201d The syntax is unusual, but following the jussive (\u201cmay he give\u201d), the imperative with vav (\u05d5) conjunctive (\u201cand find\u201d) probably indicates the purpose or consequence of the preceding action: \u201cMay he enable you to find rest.\u201d"}, {"pk": 2831877, "translation": "NET", "book": 8, "chapter": 1, "verse": 10, "text": "But they said to her, \u201cNo! We will return with you to your people.\u201d", "comment": "tn Or perhaps \u201cwe want to\u201d (so NCV, CEV, NLT), if the imperfect is understood in a modal sense indicating desire.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) here has the force of \u201cno, on the contrary\u201d (see Gen 31:26; Ps 44:22; HALOT 470 s.v. II \u05db\u05bc\u05b4\u05d9 3)."}, {"pk": 2831878, "translation": "NET", "book": 8, "chapter": 1, "verse": 11, "text": "But Naomi replied, \u201cGo back home, my daughters! There is no reason for you to return to Judah with me! I am no longer capable of giving birth to sons who might become your husbands!", "comment": "tn Heb \u201cDo I still have sons in my inner parts that they might become your husbands?\u201d Again Naomi\u2019s rhetorical question expects a negative answer.
tn Heb \u201cWhy would you want to come with me?\u201d Naomi\u2019s rhetorical question expects a negative answer. The phrase \u201cto Judah\u201d is added in the translation for clarification."}, {"pk": 2831879, "translation": "NET", "book": 8, "chapter": 1, "verse": 12, "text": "Go back home, my daughters! For I am too old to get married again. Even if I thought that there was hope that I could get married tonight and conceive sons,", "comment": "sn Too old to get married again. Naomi may be exaggerating for the sake of emphasis. Her point is clear, though: It is too late to roll back the clock.
tn Verse 12b contains the protasis (\u201cif\u201d clause) of a conditional sentence, which is completed by the rhetorical questions in v. 13. For a detailed syntactical analysis, see F. W. Bush, Ruth, Esther (WBC), 78-79."}, {"pk": 2831880, "translation": "NET", "book": 8, "chapter": 1, "verse": 13, "text": "surely you would not want to wait until they were old enough to marry! Surely you would not remain unmarried all that time! No, my daughters, you must not return with me. For my intense suffering is too much for you to bear. For the LORD is afflicting me!\u201d", "comment": "tn Heb \u201cbitterness to me.\u201d The term \u05de\u05b8\u05e8\u05b7\u05e8 (marar) can refer to emotional bitterness: \u201cto feel bitter\u201d (1 Sam 30:6; 2 Kgs 4:27; Lam 1:4) or a grievous situation: \u201cto be in bitter circumstances\u201d (Jer 4:18) (BDB 600 s.v.; HALOT 638 s.v. I \u05de\u05e8\u05e8). So the expression \u05de\u05b7\u05e8\u05be\u05dc\u05b4\u05d9 (mar-li) can refer to emotional bitterness (KJV, NKJV, ASV, RSV, NASB, NIV, NJPS, CEV, NLT) or a grievous situation (cf. NRSV, NAB, NCV, CEV margin). Although Naomi and her daughters-in-law had reason for emotional grief, the issue at hand was Naomi\u2019s lamentable situation, which she did not want them to experience: being a poor widow in a foreign land.
tn Heb \u201cfor the hand of the Lord has gone out against me\u201d (KJV, ASV, NASB, NIV all similar). The expression suggests opposition and hostility, perhaps picturing the Lord as the Divine Warrior who is bringing calamity upon Naomi. See R. L. Hubbard, Jr., Ruth (NICOT), 113.
tn Heb \u201cFor them would you wait until they were grown?\u201d Some understand \u05d4\u05b2\u05dc\u05b8\u05d4\u05b5\u05df (halahen) as an interrogative he (\u05d4) with an Aramaic particle meaning \u201ctherefore\u201d (see GKC 301 \u00a7103.b.2 [n. 4]; cf. ASV, NASB), while others understand the form to consist of an interrogative he, the preposition \u05dc (lamed, \u201cfor\u201d), and an apparent third person feminine plural pronominal suffix (CEV, NLT \u201cfor them\u201d). The feminine suffix is problematic, for its antecedent is the hypothetical \u201csons\u201d mentioned at the end of v. 12. For this reason some emend the form to \u05d4\u05dc\u05ea\u05dd (\u201cfor them,\u201d a third person masculine plural suffix). R. L. Hubbard raises the possibility that the nunated suffix is an archaic Moabite masculine dual form (Ruth [NICOT], 111, n. 31). In any case, Naomi\u2019s rhetorical question expects a negative answer.
tn Heb \u201cFor them would you hold yourselves back so as not to be for a man?\u201d Again Naomi\u2019s rhetorical question expects a negative answer. The verb \u05e2\u05b8\u05d2\u05b7\u05df (\u2019agan, \u201chold back\u201d; cf. KJV, ASV \u201cstay\u201d; NRSV \u201crefrain\u201d) occurs only here in the OT. For discussion of its etymology and meaning, see HALOT 785-86 s.v. \u05e2\u05d2\u05df, and F. W. Bush, Ruth, Esther (WBC), 79-80.
tn The negative is used here in an elliptical manner for emphasis (see HALOT 48 s.v. I \u05d0\u05b7\u05dc; GKC 479-80 \u00a7152.g).
tn Heb \u201cNo, my daughters.\u201d Naomi is not answering the rhetorical questions she has just asked. In light of the explanatory clause that follows, it seems more likely that she is urging them to give up the idea of returning with her. In other words, the words \u201cno, my daughters\u201d complement the earlier exhortation to \u201cgo back.\u201d To clarify this, the words \u201cyou must not return with me\u201d are added in the translation.
tn Heb \u201cfor there is bitterness to me exceedingly from you.\u201d The clause \u05db\u05bc\u05b4\u05d9\u05be\u05de\u05b7\u05e8\u05be\u05dc\u05b4\u05d9 \u05de\u05b0\u05d0\u05b9\u05d3 \u05de\u05b4\u05db\u05bc\u05b6\u05dd (ki-mar-li me\u2019od mikkem) is notoriously difficult to interpret. It has been taken in three different ways: (1) \u201cFor I am very bitter for me because of you,\u201d that is, because of your widowed condition (cf. KJV, NKJV, ASV, RSV, NJB, REB, JB, TEV). This does not fit well, however, with the following statement (\u201cfor the LORD has attacked me\u201d) nor with the preceding statement (\u201cYou must not return with me\u201d). (2) \u201cFor I am far more bitter than for you\u201d (cf. NASB, NIV, NJPS, NEB, CEV, NLT). This does not provide an adequate basis, however, for the preceding statement (\u201cYou must not return with me\u201d). (3) \u201cFor my bitterness is too much for you [to bear]\u201d (cf. NAB, NRSV, NCV, CEV margin). This is preferable because it fits well with both the preceding and following statements. These three options reflect the three ways the preposition \u05de\u05df may be taken here: (1) causal: \u201cbecause of, on account of\u201d (BDB 580 s.v. \u05de\u05b4\u05df 2.f; HALOT 598 s.v. \u05de\u05b4\u05df 6), not that Orpah and Ruth were the cause of her calamity, but that Naomi was grieved because they had become widows; (2) comparative: \u201cmore [bitter] than you\u201d (BDB 581 s.v. 6.a; HALOT 598 s.v. 5b), meaning that Naomi\u2019s situation was more grievous than theirs \u2013 while they could remarry, her prospects were much more bleak; and (3) elative, describing a situation that is too much for a person to bear: \u201ctoo [bitter] for you\u201d (BDB 581 s.v. 6.d; HALOT 598 s.v. 5a; IBHS 267 \u00a714.4f; e.g., Gen 4:13; Exod 18:18; Deut 17:8; 1 Kgs 19:17), meaning that Naomi\u2019s plight was too bitter for her daughters-in-law to share. While all three options are viable, the meaning adopted must fit two criteria: (1) The meaning of this clause (1:13b) must provide the grounds for Naomi\u2019s emphatic rejection of the young women\u2019s refusal to separate themselves from her (1:13a); and (2) it must fit the following clause: \u201cfor the hand of the LORD has gone out against me\u201d (1:13c). The first and second options do not provide adequate reasons for sending her daughters-in-law back home, nor do they fit her lament that the LORD had attached her (not them); however, the third option (elative sense) fits both criteria. Naomi did not want her daughters-in-law to share her sad situation, that is, to be poor, childless widows in a foreign land with no prospect for marriage. If they accompanied her back to Judah, they would be in the same kind of situation in which she found herself in Moab. If they were to find the \u201crest\u201d (security of home and husband) she wished for them, it would be in Moab, not in Judah. The Lord had already deprived her of husband and sons. She could do nothing for them in this regard because she had no more sons to give them as husbands, and she was past the age of child-bearing to raise up new husbands for them in the future \u2013 as if they could wait that long anyway (1:13a). For a discussion of these three options and defense of the approach adopted here, see F. W. Bush, Ruth, Esther (WBC), 80-81."}, {"pk": 2831881, "translation": "NET", "book": 8, "chapter": 1, "verse": 14, "text": "Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her.", "comment": "tn The clause is disjunctive. The word order is conjunction + subject + verb, highlighting the contrast between the actions of Orpah and Ruth. sn Orpah is a literary foil for Ruth. Orpah is a commendable and devoted person (see v. 8); after all she is willing to follow Naomi back to Judah. However, when Naomi bombards her with good reasons why she should return, she relents. But Ruth is special. Despite Naomi\u2019s bitter tirade, she insists on staying. Orpah is a good person, but Ruth is beyond good \u2013 she possesses an extra measure of devotion and sacrificial love that is uncommon.
sn Clung tightly. The expression suggests strong commitment (see R. L. Hubbard, Jr., Ruth [NICOT], 115).
tn Heb \u201cthey lifted their voice[s] and wept\u201d (so NASB; see v. 9). The expression refers to loud weeping employed in mourning tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).
tc The LXX adds, \u201cand she returned to her people\u201d (cf. TEV \u201cand went back home\u201d). Translating the Greek of the LXX back to Hebrew would read a consonantal text of \u05d5\u05ea\u05e9\u05c1\u05d1 \u05d0\u05dc\u05be\u05e2\u05de\u05d4. Most dismiss this as a clarifying addition added under the influence of v. 15, but this alternative reading should not be rejected too quickly. It is possible that a scribe\u2019s eye jumped from the initial vav on \u05d5\u05ea\u05e9\u05c1\u05d1 (\u201cand she returned\u201d) to the initial vav on the final clause (\u05d5\u05b0\u05e8\u05d5\u05bc\u05ea [v\u00ffrut], \u201cand Ruth\u201d), inadvertently leaving out the intervening words, \u201cand she returned to her people.\u201d Or a scribe\u2019s eye could have jumped from the final he on \u05dc\u05b7\u05d7\u05b2\u05de\u05d5\u05b9\u05ea\u05b8\u05d4\u05bc (lakhamotah, \u201cto her mother-in-law\u201d) to the final he on \u05e2\u05b7\u05de\u05bc\u05b8\u05d4\u05bc (\u2019ammah, \u201cher people\u201d), leaving out the intervening words, \u201cand she returned to her people.\u201d"}, {"pk": 2831882, "translation": "NET", "book": 8, "chapter": 1, "verse": 15, "text": "So Naomi said, \u201cLook, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!\u201d", "comment": "tn Heb \u201cshe\u201d; the referent (Naomi) has been specified in the translation for clarity.
tn Or \u201cgods\u201d (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah\u2019s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh."}, {"pk": 2831883, "translation": "NET", "book": 8, "chapter": 1, "verse": 16, "text": "But Ruth replied, \u201cStop urging me to abandon you! For wherever you go, I will go. Wherever you live, I will live. Your people will become my people, and your God will become my God.", "comment": "tn Heb \u201cdo not urge me to abandon you to turn back from after you.\u201d Most English versions, following the lead of the KJV, use \u201cleave\u201d here. The use of \u05e2\u05d6\u05d1 (\u201cabandon\u201d) reflects Ruth\u2019s perspective. To return to Moab would be to abandon Naomi and to leave her even more vulnerable than she already is."}, {"pk": 2831884, "translation": "NET", "book": 8, "chapter": 1, "verse": 17, "text": "Wherever you die, I will die \u2014 and there I will be buried. May the LORD punish me severely if I do not keep my promise! Only death will be able to separate me from you!\u201d", "comment": "tn Heb \u201cThus may the Lord do to me and thus may he add\u2026\u201d The construction \u05d5\u05b0\u05db\u05b9\u05d4 \u05d9\u05b9\u05e1\u05b4\u05d9\u05e3\u2026\u05db\u05bc\u05b9\u05d4 \u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 (koh ya\u2019aseh...v\u00ffkhoh yosif, \u201cMay he do thus\u2026and may he do even more so\u2026!\u201d) is an oath formula of self-imprecation (e.g., 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9,35; 19:14; 1 Kgs 2:23; 2 Kgs 6:31). In this formula the exact curse is understood but not expressed (GKC 472 \u00a7149.d; BDB 462 s.v. \u05db\u05bc\u05b9\u05d4 1.b). In ancient Near Eastern imprecations, when the curse was so extreme, it was not uttered because it was unspeakably awful: \u201cIn the twelve uses of this formula, the calamity which the speaker invokes is never named, since OT culture (in keeping with the rest of the ancient Near East) accorded such power to the spoken word\u201d (F. W. Bush, Ruth, Esther [WBC], 82). Ruth here pronounces a curse upon herself, elevating the preceding promise to a formal, unconditional level. If she is not faithful to her promise, she agrees to become an object of divine judgment. As in other occurrences of this oath/curse formula, the specific punishment is not mentioned. As Bush explains, the particle \u05db\u05bc\u05b4\u05d9 (ki) here is probably asseverative (\u201cindeed, certainly\u201d) and the statement that follows expresses what underscores the seriousness of her promise by invoking divine judgment, as it were, if she does otherwise. Of course, the Lord would not have been obligated to judge her if she had abandoned Naomi \u2013 this is simply an ancient idiomatic way of expressing her commitment to her promise.
tn Heb \u201ccertainly death will separate me and you.\u201d Ruth\u2019s vow has been interpreted two ways: (1) Not even death will separate her from Naomi \u2013 because they will be buried next to one another (e.g., NRSV, NCV; see E. F. Campbell, Ruth [AB], 74-75). However, for the statement to mean, \u201cNot even death will separate me and you,\u201d it would probably need to be introduced by \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d) or negated by \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d; see F. W. Bush, Ruth, Esther [WBC], 83). (2) Nothing except death will separate her from Naomi (e.g., KJV, ASV, RSV, NASB, NIV, TEV, NJPS, REB, NLT, GW; see Bush, 83). The particle \u05db\u05bc\u05b4\u05d9 introduces the content of the vow, which \u2013 if violated \u2013 would bring about the curse uttered in the preceding oath (BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.c; e.g., Gen 42:16; Num 14:22; 1 Sam 20:3; 26:16; 29:6; 2 Sam 3:35; 1 Kgs 2:23; Isa 49:18). Some suggest that \u05db\u05bc\u05d9 is functioning as an asseverative (\u201cindeed, certainly\u201d) to express what the speaker is determined will happen (Bush, 83; see 1 Sam 14:44; 2 Sam 3:9; 1 Kgs 2:23; 19:2). Here \u05db\u05bc\u05b4\u05d9 probably functions in a conditional sense: \u201cif\u201d or \u201cif\u2026except, unless\u201d (BDB 473 s.v. \u05db\u05bc\u05b4\u05d92.b). So her vow may essentially mean \u201cif anything except death should separate me from you!\u201d The most likely view is (2): Ruth is swearing that death alone will separate her from Naomi.sn Ruth\u2019s devotion to Naomi is especially apparent here. Instead of receiving a sure blessing and going home (see v. 8), Ruth instead takes on a serious responsibility and subjects herself to potential divine punishment. Death, a power beyond Ruth\u2019s control, will separate the two women, but until that time Ruth will stay by Naomi\u2019s side and she will even be buried in the same place as Naomi."}, {"pk": 2831885, "translation": "NET", "book": 8, "chapter": 1, "verse": 18, "text": "When Naomi realized that Ruth was determined to go with her, she stopped trying to dissuade her.", "comment": "tn Heb \u201cshe\u201d; the referent (Ruth) has been specified in the translation for clarity.
tn Heb \u201cshe ceased speaking to her.\u201d This does not imply that Naomi was completely silent toward Ruth. It simply means that Naomi stopped trying to convince her to go back to Moab (see F. W. Bush, Ruth, Esther [WBC], 84-85).
tn Heb \u201cshe\u201d; the referent (Naomi) has been specified in the translation for clarity."}, {"pk": 2831886, "translation": "NET", "book": 8, "chapter": 1, "verse": 19, "text": "So the two of them journeyed together until they arrived in Bethlehem. When they entered Bethlehem, the whole village was excited about their arrival. The women of the village said, \u201cCan this be Naomi?\u201d", "comment": "tn The suffix \u201cthem\u201d appears to be masculine, but it is probably an archaic dual form (E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76).
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn The temporal indicator \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 (vay\u00ffhi, \u201cand it was\u201d) here introduces a new scene.
tn Heb \u201cbecause of them\u201d (so NASB, NIV, NRSV); CEV \u201cexcited to see them.\u201d
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201cthey said,\u201d but the verb form is third person feminine plural, indicating that the women of the village are the subject.
tn Heb \u201cIs this Naomi?\u201d (so KJV, NASB, NRSV). The question here expresses surprise and delight because of the way Naomi reacts to it (F. W. Bush, Ruth, Esther [WBC], 92)."}, {"pk": 2831887, "translation": "NET", "book": 8, "chapter": 1, "verse": 20, "text": "But she replied to them, \u201cDon\u2019t call me \u2018Naomi\u2019! Call me \u2018Mara\u2019 because the Sovereign One has treated me very harshly.", "comment": "sn The name Mara means \u201cbitter.\u201d
tn Or \u201ccaused me to be very bitter\u201d; NAB \u201chas made it very bitter for me.\u201d
tn Heb \u201cShaddai\u201d; traditionally \u201cthe Almighty.\u201d The etymology and meaning of this divine name is uncertain. It may be derived from: (1) \u05e9\u05c1\u05b8\u05d3\u05b7\u05d3 (shadad, \u201cto be strong\u201d), cognate to Arabic sdd, meaning \u201cThe Strong One\u201d or \u201cAlmighty\u201d; (2) \u05e9\u05c1\u05b8\u05d3\u05b8\u05d4 (shadah, \u201cmountain\u201d), cognate to Akkadian shadu, meaning \u201cThe Mountain Dweller\u201d or \u201cGod of the Mountains\u201d; (3) \u05e9\u05c1\u05b8\u05d3\u05b7\u05d3 (shadad, \u201cto devastate\u201d) and \u05e9\u05c1\u05b7\u05d3 (shad, \u201cdestroyer\u201d), Akkadian Shedum, meaning \u201cThe Destroyer\u201d or \u201cThe Malevolent One\u201d; or (4) \u05e9\u05c1\u05b6 (she, \u201cwho\u201d) plus \u05d3\u05bc\u05b4\u05d9 (diy, \u201csufficient\u201d), meaning \u201cThe One Who is Sufficient\u201d or \u201cAll-Sufficient One\u201d (HALOT 1420-22 s.v. \u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9, \u05e9\u05c1\u05b7\u05d3\u05bc\u05b8\u05d9). In terms of use, Shaddai (or El Shaddai) is presented as the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he blesses/protects and also takes away life/happiness. In light of Naomi\u2019s emphasis on God\u2019s sovereign, malevolent deprivation of her family, one can understand her use of this name for God. For discussion of this divine name, see T. N. D. Mettinger, In Search of God, 69-72.
tn Heb \u201csaid.\u201d For stylistic reasons the present translation employs \u201creplied\u201d here.
tn The third person feminine plural form of the pronominal suffix indicates the women of the village (see v. 19) are the addressees.
sn The name Naomi means \u201cpleasant.\u201d"}, {"pk": 2831888, "translation": "NET", "book": 8, "chapter": 1, "verse": 21, "text": "I left here full, but the LORD has caused me to return empty-handed. Why do you call me \u2018Naomi,\u2019 seeing that the LORD has opposed me, and the Sovereign One has caused me to suffer?\u201d", "comment": "sn I left here full. That is, with a husband and two sons.
sn The divine name translated Sovereign One is \u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (shadday, \u201cShaddai\u201d). See further the note on this term in Ruth 1:20.
tn The disjunctive clause structure (vav [\u05d5] + subject + verb) here introduces either an attendant circumstance (\u201cwhen the Lord has opposed me\u201d) or an explanation (\u201cseeing that the Lord has opposed me\u201d).
tn Heb \u201cbut empty the Lord has brought me back.\u201d The disjunctive clause structure (vav + adverb + verb + subject) highlights the contrast between her former condition and present situation. Cf. TEV \u201chas brought me back without a thing.\u201dsn Empty-handed. This statement is highly ironic, for ever-loyal Ruth stands by her side even as she speaks these words. These words reflect Naomi\u2019s perspective, not the narrator\u2019s, for Ruth will eventually prove to be the one who reverses Naomi\u2019s plight and \u201cfills\u201d her \u201cemptiness.\u201d Naomi\u2019s perspective will prove to be inaccurate and the women will later correct Naomi\u2019s faulty view of Ruth\u2019s value (see 4:15).
tc The LXX reads \u201chumbled me\u201d here, apparently understanding the verb as a Piel (\u05e2\u05b8\u05e0\u05b8\u05d4, \u2019anah) from a homonymic root meaning \u201cafflict.\u201d However, \u05e2\u05b8\u05e0\u05b8\u05d4 (\u201cafflict\u201d) never introduces its object with \u05d1\u05bc\u05b0 (bet); when the preposition \u05d1\u05bc\u05b0 is used with this verb, it is always adverbial (\u201cin, with, through\u201d). To defend the LXX reading one would have to eliminate the preposition.tn Heb \u201chas testified against me\u201d (KJV, ASV both similar); NAB \u201chas pronounced against me.\u201d The idiom \u05e2\u05b8\u05e0\u05b7\u05d4 \u05d1\u05b4\u05d9 (\u2019anah viy, \u201ctestify against\u201d) is well attested elsewhere in legal settings (see BDB 773 s.v. \u05e2\u05b8\u05e0\u05b8\u05d4 Qal.3.a; HALOT 852 s.v. I \u05e2\u05e0\u05d4 qal.2). Naomi uses a legal metaphor and depicts the Lord as testifying against her in court.
tn Or \u201cbrought disaster upon me\u201d; NIV \u201cbrought misfortune (calamity NRSV) upon me\u201d; NLT \u201chas sent such tragedy.\u201d"}, {"pk": 2831889, "translation": "NET", "book": 8, "chapter": 1, "verse": 22, "text": "So Naomi returned, accompanied by her Moabite daughter-in-law Ruth, who came back with her from the region of Moab. (Now they arrived in Bethlehem at the beginning of the barley harvest.)", "comment": "tn Heb \u201cand Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, the one who returned from the region of Moab.\u201dsn This summarizing statement provides closure to the first part of the story. By highlighting Ruth\u2019s willingness to return with Naomi, it also contrasts sharply with Naomi\u2019s remark about being empty-handed.
tn The pronoun appears to be third person masculine plural in form, but it is probably an archaic third person dual form (see F. W. Bush, Ruth, Esther [WBC], 94).
tn This statement, introduced with a disjunctive structure (vav [\u05d5] + subject + verb) provides closure for the previous scene, while at the same time making a transition to the next scene, which takes place in the barley field. The reference to the harvest also reminds the reader that God has been merciful to his people by replacing the famine with fertility. In the flow of the narrative the question is now, \u201cWill he do the same for Naomi and Ruth?\u201dsn The barley harvest began in late March. See O. Borowski, Agriculture in Iron Age Israel, 91."}, {"pk": 2831890, "translation": "NET", "book": 8, "chapter": 2, "verse": 1, "text": "Now Naomi had a relative on her husband\u2019s side of the family named Boaz. He was a wealthy, prominent man from the clan of Elimelech.", "comment": "tn Heb \u201cand [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name [was] Boaz.\u201d
tn The disjunctive clause (note the vav [\u05d5] + prepositional phrase structure) provides background information essential to the following narrative.
tc The marginal reading (Qere) is \u05de\u05d5\u05b9\u05d3\u05b7\u05e2 (moda\u2019, \u201crelative\u201d), while the consonantal text (Kethib) has \u05de\u05b0\u05d9\u05bb\u05d3\u05bc\u05b8\u05e2 (miyudda\u2019, \u201cfriend\u201d). The textual variant was probably caused by orthographic confusion between consonantal \u05de\u05b0\u05d9\u05bb\u05d3\u05bc\u05b8\u05e2 and \u05de\u05d5\u05b9\u05d3\u05b7\u05e2. Virtually all English versions follow the marginal reading (Qere), e.g., KJV, NAB, NASB, NRSV \u201ckinsman\u201d; NIV, NCV, NLT \u201crelative.\u201d"}, {"pk": 2831891, "translation": "NET", "book": 8, "chapter": 2, "verse": 2, "text": "One day Ruth the Moabite said to Naomi, \u201cLet me go to the fields so I can gather grain behind whoever permits me to do so.\u201d Naomi replied, \u201cYou may go, my daughter.\u201d", "comment": "tn The cohortative here (\u201cLet me go\u201d) expresses Ruth\u2019s request. Note Naomi\u2019s response, in which she gives Ruth permission to go to the field.
tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.
tn Heb \u201cshe\u201d; the referent (Naomi) has been specified in the translation for clarity.
tn Heb \u201canyone in whose eyes I may find favor\u201d (ASV, NIV similar). The expression \u05d0\u05b6\u05de\u05b0\u05e6\u05b8\u05d0\u05be\u05d7\u05b5\u05df \u05d1\u05bc\u05b0\u05e2\u05b5\u05d9\u05e0\u05b8\u05d9\u05d5 (\u2019emtsa\u2019-khen b\u00ff\u2019enayv, \u201cto find favor in the eyes of [someone]\u201d) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior (BDB 336 s.v. \u05d7\u05b5\u05df). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers."}, {"pk": 2831892, "translation": "NET", "book": 8, "chapter": 2, "verse": 3, "text": "So Ruth went and gathered grain in the fields behind the harvesters. Now she just happened to end up in the portion of the field belonging to Boaz, who was from the clan of Elimelech.", "comment": "tn Heb \u201cand she went and entered [a field] and gleaned in the field behind the harvesters.\u201d Cf. KJV, NASB, NRSV \u201cthe reapers\u201d; TEV \u201cthe workers.\u201d
tn Heb \u201cshe\u201d; the referent (Ruth) has been specified in the translation for clarity.
sn The text is written from Ruth\u2019s limited perspective. As far as she was concerned, she randomly picked a spot in the field. But God was providentially at work and led her to the portion of the field belonging to Boaz, who, as a near relative of Elimelech, was a potential benefactor."}, {"pk": 2831893, "translation": "NET", "book": 8, "chapter": 2, "verse": 4, "text": "Now at that very moment, Boaz arrived from Bethlehem and greeted the harvesters, \u201cMay the LORD be with you!\u201d They replied, \u201cMay the LORD bless you!\u201d", "comment": "tn Heb \u201csaid to.\u201d Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.
tn Heb \u201cand look\u201d; NIV, NRSV \u201cJust then.\u201d The narrator invites the audience into the story, describing Boaz\u2019s arrival as if it were witnessed by the audience.
tn Heb \u201csaid to him.\u201d For stylistic reasons \u201creplied\u201d is used in the present translation.
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2831894, "translation": "NET", "book": 8, "chapter": 2, "verse": 5, "text": "Boaz asked his servant in charge of the harvesters, \u201cTo whom does this young woman belong?\u201d", "comment": "tn Heb \u201csaid to.\u201d Since what follows is a question, \u201casked\u201d is appropriate in this context.
sn In this patriarchal culture Ruth would \u201cbelong\u201d to either her father (if unmarried) or her husband (if married).
tn Heb \u201cyoung man.\u201d Cf. NAB \u201coverseer\u201d; NIV, NLT \u201cforeman.\u201d"}, {"pk": 2831895, "translation": "NET", "book": 8, "chapter": 2, "verse": 6, "text": "The servant in charge of the harvesters replied, \u201cShe\u2019s the young Moabite woman who came back with Naomi from the region of Moab."}, {"pk": 2831896, "translation": "NET", "book": 8, "chapter": 2, "verse": 7, "text": "She asked, \u2018May I follow the harvesters and gather grain among the bundles?\u2019 Since she arrived she has been working hard from this morning until now \u2014 except for sitting in the resting hut a short time.\u201d", "comment": "tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 \u00a732.2.2b.
tn Heb \u201cMay I glean and gather among the bundles behind the harvesters?\u201d Others translate, \u201cMay I glean and gather [grain] in bundles behind the harvesters?\u201d (cf. NAB; see F. W. Bush, Ruth, Esther [WBC], 117). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.
tn Heb \u201csaid.\u201d What follows is a question, so \u201casked\u201d is used in the translation.
tc The MT vocalizes consonantal \u05e9\u05d1\u05ea\u05d4 as \u05e9\u05c1\u05b4\u05d1\u05b0\u05ea\u05bc\u05b8\u05d4\u05bc (shivtah, \u201cher sitting\u201d; Qal infinitive construct from \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav), \u201cto sit\u201d + 3rd person feminine singular suffix), apparently taking the 3rd person feminine singular suffix as a subjective genitive: \u201cshe sat [in the hut only a little while]\u201d (so KJV, ASV, NASB, NIV, REB, TEV, NCV, NJPS). On the other hand, LXX \u03ba\u03b1\u03c4\u03ad\u03c0\u03b1\u03c5\u03c3\u03b5\u03bd (\u201cshe rested\u201d) reflects the vocalization \u05e9\u05c1\u05b8\u05d1\u05b0\u05ea\u05b8\u05d4 (shavtah, \u201cshe rested\u201d; Qal perfect 3rd person feminine singular from \u05e9\u05c1\u05b8\u05d1\u05b7\u05ea (shavat), \u201cto rest\u201d): \u201cshe rested [in the hut only a little while]\u201d (so RSV, NRSV, NAB, CEV, NJB, JPS). The MT reading is more difficult and is therefore probably original.tn Heb \u201cand she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.\u201d The syntax of the Hebrew text is awkward here and the meaning uncertain. F. W. Bush (Ruth, Esther [WBC], 118-19) takes \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad, \u201cto stand\u201d) in the sense \u201cto stay, remain,\u201d connects \u05d6\u05b6\u05d4 (zeh, \u201cthis\u201d) with the preceding \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah, \u201cnow\u201d) as an emphasizing adverb of time (\u201cjust now\u201d), and emends \u05e9\u05c1\u05b4\u05d1\u05b0\u05ea\u05bc\u05b8\u05d4\u05bc \u05d4\u05b7\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (shivtah habbayit, \u201cher sitting [in] the house\u201d) to \u05e9\u05c1\u05b8\u05d1\u05b0\u05ea\u05b8\u05d4 (shavtah, \u201cshe rested\u201d), omitting \u05d4\u05b7\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (habbayit) as dittographic. Another option is to translate, \u201cShe came and has stood here from this morning until now. She\u2019s been sitting in the house for a short time.\u201d According to this view the servant has made Ruth wait to get permission from Boaz. It is difficult, however, to envision a \u201chouse\u201d being in the barley field.
tn Heb \u201ca little while.\u201d The adjective \u05de\u05b0\u05e2\u05b8\u05d8 (me\u2019at) functions in a temporal sense (\u201ca little while\u201d; e.g., Job 24:24) or a comparative sense (\u201ca little bit\u201d); see BDB 589-90 s.v. The foreman\u2019s point is that Ruth was a hard worker who only rested a short time.
tn Heb \u201cand she came and she has persisted.\u201d The construction \u05d5\u05b7\u05ea\u05bc\u05b8\u05d1\u05d5\u05b9\u05d0 \u05d5\u05b7\u05ea\u05b7\u05e2\u05b2\u05de\u05d5\u05b9\u05d3 (vattavo\u2019 vata\u2019amod) forms a dependent temporal sequence: \u201csince she came, she has persisted.\u201d Because \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad, \u201cto stand, remain, persist\u201d; BDB 764 s.v. \u05e2\u05b8\u05de\u05b7\u05d3; HALOT 840-42 s.v. \u05e2\u05de\u05d3) has a broad range of meanings, \u05d5\u05b7\u05ea\u05b7\u05e2\u05b2\u05de\u05d5\u05b9\u05d3 has been understood in various ways: (1) Ruth had stood all morning waiting to receive permission from Boaz to glean in his field: \u201cshe has stood (here waiting)\u201d; (2) Ruth had remained in the field all morning: \u201cshe has remained here\u201d (NAB, NASB, NCV); and (3) Ruth had worked hard all morning: \u201cshe has worked steadily\u201d (REB), \u201cshe has been working\u201d (TEV, CEV), \u201cshe has been on her feet (all morning)\u201d (JPS, NJPS, NRSV). For discussion, see F. W. Bush, Ruth, Esther (WBC), 118-19.
tn Heb \u201cand she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.\u201d The syntax of the Hebrew text is awkward and the meaning uncertain. For discussion see F. W. Bush, Ruth, Esther (WBC), 118-19.
tn Heb \u201cexcept this.\u201d The function and meaning of the demonstrative adjective \u05d6\u05b6\u05d4 (zeh, \u201cthis\u201d) is difficult: (1) MT accentuation joins \u05d6\u05b6\u05d4 with\u05e9\u05b4\u05c1\u05d1\u05b0\u05ea\u05bc\u05b8\u05d4\u05bc (shivtah, \u201cthis her sitting\u201d), suggesting that \u05d6\u05b6\u05d4 \u05e9\u05c1\u05b4\u05d1\u05b0\u05ea\u05bc\u05b8\u05d4\u05bc functions as subject complement (see BDB 261 s.v. \u05d6\u05b6\u05d4 2.a and Josh 9:12). (2) Others suggest that \u05d6\u05b6\u05d4 functions as an emphasizing adverb of time (\u201cjust now\u201d; BDB 261 s.v. 4.h) and connect it with \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah, \u201cnow\u201d) to form the idiom \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d6\u05b6\u05d4 (zeh \u2019attah, \u201cnow, just now\u201d; BDB 261 s.v. 4.h; GKC 442-43 \u00a7136.d; see F. W. Bush, Ruth, Esther [WBC], 118-19). The entire line is translated variously: KJV \u201cuntil now, (+ save ASV) that she tarried a little in the house\u201d; NASB \u201cshe has been sitting in the house for a little while\u201d; NIV \u201cexcept for a short rest in the shelter\u201d; NJPS \u201cshe has rested but little in the hut\u201d; \u201cher sitting (= resting) in the house (has only been) for a moment.\u201d A paraphrase would be: \u201cShe came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.\u201d The clause as a whole is an exceptive clause: \u201cexcept for this\u2026.\u201d
tc Several English versions (NAB, NEB, RSV, NRSV, JB, CEV) suggest deleting MT \u05d4\u05b7\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (habbayit, lit. \u201cthe house\u201d) due to dittography with \u05d1\u05ea\u05d4 in \u05e9\u05c1\u05b4\u05d1\u05b0\u05ea\u05bc\u05b8\u05d4\u05bc (shivtah) which precedes; however, several ancient textual witnesses support the MT (medieval Hebrew manuscripts, Syriac, Targum). The LXX reading \u1f10\u03bd \u03c4\u1ff7 \u1f00\u03c1\u03b3\u1ff7 (en tw argw, \u201cin the field\u201d) probably does not represent an alternate Hebrew textual tradition, but merely the translator\u2019s attempt to smooth out a difficult Hebrew text.tn \u201c[in] the house.\u201d The noun \u05d4\u05b7\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (lit. \u201cthe house\u201d) functions as an adverbial accusative of location, and probably refers to a \u201chut, shelter,\u201d providing shade for workers in the field, such as those still used by harvesters in modern Israel (H. A. Hoffner, TDOT 2:111-15). This kind of structure is probably referred to using different terms in Isaiah 1:8, \u201clike a shelter (\u05db\u05bc\u05b0\u05e1\u05bb\u05db\u05bc\u05b8\u05d4, k\u00ffsukkah) in a vineyard, like a hut (\u05db\u05bc\u05b4\u05de\u05b0\u05dc\u05d5\u05bc\u05e0\u05b8\u05d4, kimlunah) in a field of melons.\u201d Some translations render \u05d4\u05b7\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (habbayit) literally as \u201cthe house\u201d (KJV, NKJV, NASB), while others nuance it as \u201cthe shelter\u201d (NIV, NCV, TEV, NLT)."}, {"pk": 2831897, "translation": "NET", "book": 8, "chapter": 2, "verse": 8, "text": "So Boaz said to Ruth, \u201cListen carefully, my dear! Do not leave to gather grain in another field. You need not go beyond the limits of this field. You may go along beside my female workers.", "comment": "tn Heb \u201cHave you not heard?\u201d The idiomatic, negated rhetorical question is equivalent to an affirmation (see F. W. Bush, Ruth, Esther [WBC], 119, and GKC 474 \u00a7150.e).
tn Heb \u201cmy daughter.\u201d This form of address is a mild form of endearment, perhaps merely rhetorical. It might suggest that Boaz is older than Ruth, but not necessarily significantly so. A few English versions omit it entirely (e.g., TEV, CEV).
tn The switch from the negative particle \u05d0\u05b7\u05dc (\u2019al, see the preceding statement, \u201cdo not leave\u201d) to \u05dc\u05b9\u05d0 (lo\u2019) may make this statement more emphatic. It may indicate that the statement is a policy applicable for the rest of the harvest (see v. 21).
tn Heb \u201cand thus you may stay close with.\u201d The imperfect has a permissive nuance here.
sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [WBC], 121)."}, {"pk": 2831898, "translation": "NET", "book": 8, "chapter": 2, "verse": 9, "text": "Take note of the field where the men are harvesting and follow behind with the female workers. I will tell the men to leave you alone. When you are thirsty, you may go to the water jars and drink some of the water the servants draw.\u201d", "comment": "tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV \u201cthe young men\u201d).
tn Heb \u201clet your eyes be upon\u201d (KJV, NASB similar).
tn Heb \u201cthey.\u201d The verb is masculine plural, indicating that the male workers are the subject here.
tn Heb \u201cand go after them.\u201d The pronominal suffix (\u201cthem\u201d) is feminine plural, indicating that the female workers are referred to here.
tn Heb \u201cvessels (so KJV, NAB, NRSV), receptacles\u201d; NCV \u201cwater jugs.\u201d
tn The imperfect here either indicates characteristic or typical activity, or anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).
tn Heb \u201cHave I not commanded the servants not to touch [i.e., \u201charm\u201d] you?\u201d The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [WBC], 107, 121-22, who translates, \u201cI am herewith ordering\u201d) or emphatic/rhetorical, indicating the action is as good as done.
tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 \u00a7112.kk).
tn Heb \u201cdrink [some] of that which\u201d (KJV similar); in the context \u201cwater\u201d is implied."}, {"pk": 2831899, "translation": "NET", "book": 8, "chapter": 2, "verse": 10, "text": "Ruth knelt before him with her forehead to the ground and said to him, \u201cWhy are you so kind and so attentive to me, even though I am a foreigner?\u201d", "comment": "tn Heb \u201cshe fell upon her face and bowed to the ground\u201d (KJV, NASB similar).
tn Heb \u201cshe\u201d; the referent (Ruth) has been specified in the translation for clarity.
tn Heb \u201cWhy do I find favor in your eyes\u2026?\u201d The expression \u05de\u05b8\u05e6\u05b7\u05d0 \u05d7\u05b5\u05df \u05d1\u05bc\u05b0\u05e2\u05b5\u05d9\u05e0\u05b6\u05d9 (matsa\u2019 khen b\u00ff\u2019eney, \u201cto find favor in the eyes of [someone]\u201d) is often characterized by the following features: (1) A subordinate or servant is requesting permission for something from a superior (master, owner, king). (2) The granting of the request is not a certainty but dependent on whether or not the superior is pleased with the subordinate to do so. (3) The granting of the request by the superior is an act of kindness or benevolence; however, it sometimes reciprocates loyalty previously shown by the subordinate to the superior (e.g., Gen 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4; 47:25, 29; 50:4; Num 32:5; Deut 24:1; 1 Sam 1:18; 16:22; 20:3, 29; 27:3; 2 Sam 14:22; 16:4; 1 Kgs 11:19; Esth 5:8; 7:3; BDB 336 s.v. \u05d7\u05b5\u05df). While Boaz had granted her request for permission to glean in his field, she is amazed at the degree of kindness he had shown \u2013 especially since she had done nothing, in her own mind, to merit such a display. However, Boaz explains that she had indeed shown kindness to him indirectly through her devotion to Naomi (v. 11).
tn Heb \u201cWhy do I find favor in your eyes by [you] recognizing me.\u201d The infinitive construct with prefixed \u05dc\u05b0 (lamed) here indicates manner (\u201cby\u201d).
tn Heb \u201cand I am a foreigner.\u201d The disjunctive clause (note the pattern vav + subject + predicate nominative) here has a circumstantial (i.e., concessive) function (\u201ceven though\u201d).
sn The similarly spelled Hebrew terms \u05e0\u05b8\u05db\u05b7\u05e8 (nakhar, \u201cto notice\u201d) and \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9 (nokhriy, \u201cforeigner\u201d) in this verse form a homonymic wordplay. This highlights the unexpected nature of the attentiveness and concern Boaz displayed to Ruth."}, {"pk": 2831900, "translation": "NET", "book": 8, "chapter": 2, "verse": 11, "text": "Boaz replied to her, \u201cI have been given a full report of all that you have done for your mother-in-law following the death of your husband \u2014 how you left your father and your mother, as well as your homeland, and came to live among people you did not know previously.", "comment": "tn Heb \u201canswered and said to her\u201d (so NASB). For stylistic reasons this has been translated as \u201creplied to her.\u201d
tn Heb \u201cit has been fully reported to me.\u201d The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV \u201cfully been shewed\u201d; NAB \u201ca complete account\u201d; NASB, NRSV \u201cAll that you have done\u201d).
tn The vav (\u05d5) consecutive construction here has a specifying function. This and the following clause elaborate on the preceding general statement and explain more specifically what she did for her mother-in-law.
tn Heb \u201cyesterday and the third day.\u201d This Hebrew idiom means \u201cpreviously, in the past\u201d (Exod 5:7,8,14; Exod 21:29,36; Deut 4:42; 19:4,6; Josh 3:4; 1 Sam 21:5; 2 Sam 3:17; 1 Chr 11:2)."}, {"pk": 2831901, "translation": "NET", "book": 8, "chapter": 2, "verse": 12, "text": "May the LORD reward your efforts! May your acts of kindness be repaid fully by the LORD God of Israel, from whom you have sought protection!\u201d", "comment": "tn Heb \u201cmay your wages be complete\u201d; NCV \u201cMay your wages be paid in full.\u201d The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.
tn Heb \u201cunder whose wings you have sought shelter\u201d; NIV, NLT \u201chave come to take refuge.\u201d
tn Heb \u201crepay your work\u201d; KJV, ASV \u201crecompense thy work.\u201d The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause)."}, {"pk": 2831902, "translation": "NET", "book": 8, "chapter": 2, "verse": 13, "text": "She said, \u201cYou really are being kind to me, sir, for you have reassured and encouraged me, your servant, even though I am not one of your servants!\u201d", "comment": "tn Ruth here uses a word (\u05e9\u05c1\u05b4\u05e4\u05b0\u05d7\u05b8\u05d4, shifkhah) that describes the lowest level of female servant (see 1 Sam 25:41). Note Ruth 3:9 where she uses the word \u05d0\u05b8\u05de\u05b8\u05d4 (\u2019amah), which refers to a higher class of servant.
tn Heb \u201cspoken to the heart of.\u201d As F. W. Bush points out, the idiom here means \u201cto reassure, encourage\u201d (Ruth, Esther [WBC], 124).
tn Or \u201ccomforted\u201d (so NAB, NASB, NRSV, NLT).
tn Heb \u201cI am finding favor in your eyes.\u201d In v. 10, where Ruth uses the perfect, she simply states the fact that Boaz is kind. Here the Hebrew text switches to the imperfect, thus emphasizing the ongoing attitude of kindness displayed by Boaz. Many English versions treat this as a request: KJV \u201cLet me find favour in thy sight\u201d; NAB \u201cMay I prove worthy of your kindness\u201d; NIV \u201cMay I continue to find favor in your eyes.\u201d
tn The disjunctive clause (note the pattern vav [\u05d5] + subject + verb) is circumstantial (or concessive) here (\u201ceven though\u201d).
tn The imperfect verbal form of \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [WBC], 124-25).
tn Heb \u201cmy master\u201d; KJV, NAB, NASB, NIV, NRSV \u201cmy lord.\u201d"}, {"pk": 2831903, "translation": "NET", "book": 8, "chapter": 2, "verse": 14, "text": "Later during the mealtime Boaz said to her, \u201cCome here and have some food! Dip your bread in the vinegar!\u201d So she sat down beside the harvesters. Then he handed her some roasted grain. She ate until she was full and saved the rest.", "comment": "tn Heb \u201cyour portion\u201d; NRSV \u201cyour morsel.\u201d
tn Heb \u201ceat\u201d (so KJV, NRSV).
tn The Hebrew verb \u05e6\u05b8\u05d1\u05b7\u05d8 (tsavat) occurs only here in the OT. Cf. KJV, ASV \u201che reached her\u201d; NASB \u201che served her\u201d; NIV \u201che offered her\u201d; NRSV \u201che heaped up for her.\u201d For discussion of its meaning, including the etymological evidence, see BDB 840 s.v.; R. L. Hubbard, Jr., Ruth (NICOT), 174; and F. W. Bush, Ruth, Esther (WBC), 125-26.
tn Heb \u201cand she ate and she was satisfied and she had some left over\u201d (NASB similar)."}, {"pk": 2831904, "translation": "NET", "book": 8, "chapter": 2, "verse": 15, "text": "When she got up to gather grain, Boaz told his male servants, \u201cLet her gather grain even among the bundles! Don\u2019t chase her off!", "comment": "tn Heb \u201cdo not humiliate her\u201d; cf. KJV \u201creproach her not\u201d; NASB \u201cdo not insult her\u201d; NIV \u201cdon\u2019t embarrass her.\u201d This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See R. L. Hubbard, Jr., Ruth (NICOT), 176-77, and F. W. Bush, Ruth, Esther (WBC), 126.
tn Or \u201ccommanded\u201d (so KJV, NASB, NCV).
tn Heb \u201ceven between\u201d; NCV \u201ceven around.\u201d"}, {"pk": 2831905, "translation": "NET", "book": 8, "chapter": 2, "verse": 16, "text": "Make sure you pull out ears of grain for her and drop them so she can gather them up. Don\u2019t tell her not to!\u201d", "comment": "tn Heb \u201cdo not rebuke her\u201d (so NASB, NRSV); CEV \u201cdon\u2019t speak harshly to her\u201d; NLT \u201cdon\u2019t give her a hard time.\u201d
tn The infinitive absolute precedes the finite verb for emphasis. Here \u05e9\u05c1\u05b8\u05dc\u05b7\u05dc (shalal, \u201cpull out\u201d) is a homonym of the more common Hebrew verb meaning \u201cto plunder.\u201d An Arabic cognate is used of drawing a sword out of a scabbard (see BDB 1021 s.v.)."}, {"pk": 2831906, "translation": "NET", "book": 8, "chapter": 2, "verse": 17, "text": "So she gathered grain in the field until evening. When she threshed what she had gathered, it came to about thirty pounds of barley!", "comment": "tn Heb \u201cthere was an ephah.\u201d An ephah was a dry measure, equivalent to one-tenth of a homer (see HALOT 43 s.v. \u05d0\u05b5\u05d9\u05e4\u05b8\u05d4). An ephah was equivalent to a \u201cbath,\u201d a liquid measure. Jars labeled \u201cbath\u201d found at archaeological sites in Israel could contain approximately 5.8 gallons, or one-half to two-thirds of a bushel. Thus an ephah of barley would have weighed about 29 to 30 pounds (just over 13 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 179.sn This was a huge amount of barley for one woman to gather in a single day. It testifies both to Ruth\u2019s industry and to Boaz\u2019s generosity.
tn Heb \u201cshe beat out\u201d (so NAB, NASB, NRSV, NLT). Ruth probably used a stick to separate the kernels of grain from the husks. See O. Borowski, Agriculture in Iron Age Israel, 63."}, {"pk": 2831907, "translation": "NET", "book": 8, "chapter": 2, "verse": 18, "text": "She carried it back to town, and her mother-in-law saw how much grain she had gathered. Then Ruth gave her the roasted grain she had saved from mealtime.", "comment": "tn Heb \u201cshe\u201d; the referent (Ruth) has been specified in the translation for clarity.
tn Heb \u201cand she brought out and gave to her that which she had left over from her being satisfied.\u201d
tc MT vocalizes \u05d5\u05ea\u05e8\u05d0 as the Qal verb \u05d5\u05b7\u05ea\u05bc\u05b5\u05e8\u05b6\u05d0 (vattere\u2019, \u201cand she saw\u201d), consequently of \u201cher mother-in-law\u201d as subject and \u201cwhat she gathered\u201d as the direct object: \u201cher mother-in-law saw what she gathered.\u201d A few medieval Hebrew mss (also reflected in Syriac and Vulgate) have the Hiphil \u05d5\u05b7\u05ea\u05bc\u05b7\u05e8\u05b0\u05d0 (vattar\u2019, \u201cand she showed\u201d), consequently taking \u201cher mother-in-law\u201d as the direct object and \u201cwhat she gathered\u201d as the double direct-object: \u201cshe showed her mother-in-law what she had gathered\u201d (cf. NAB, TEV, CEV, NLT). Although the latter has the advantage of making Ruth the subject of all the verbs in this verse, it would be syntactically difficult. For one would expect the accusative sign \u05d0\u05b6\u05ea (\u2019et) before \u201cher mother-in-law\u201d if it were the direct object of a Hiphil verb in a sentence with a double direct object introduced by the accusative sign \u05d0\u05b6\u05ea, e.g., \u201cto show (Hiphil of \u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah) your servant (direct object marked by accusative sign \u05d0\u05b6\u05ea) your greatness (double direct object marked by accusative sign \u05d0\u05b6\u05ea) (Deut 3:24). Therefore the MT reading is preferred.
tn Heb \u201cthat which\u201d; the referent (how much grain) has been specified in the translation for clarity."}, {"pk": 2831908, "translation": "NET", "book": 8, "chapter": 2, "verse": 19, "text": "Her mother-in-law asked her, \u201cWhere did you gather grain today? Where did you work? May the one who took notice of you be rewarded!\u201d So Ruth told her mother-in-law with whom she had worked. She said, \u201cThe name of the man with whom I worked today is Boaz.\u201d", "comment": "tn Or \u201cblessed\u201d (so NAB, NIV, NRSV). The same expression occurs in the following verse.
tn Heb \u201cshe\u201d; the referent (Ruth) has been specified in the translation for clarity.
tn Heb \u201csaid to her.\u201d Since what follows is a question, the translation uses \u201casked her\u201d here."}, {"pk": 2831909, "translation": "NET", "book": 8, "chapter": 2, "verse": 20, "text": "Naomi said to her daughter-in-law, \u201cMay he be rewarded by the LORD because he has shown loyalty to the living on behalf of the dead!\u201d Then Naomi said to her, \u201cThis man is a close relative of ours; he is our guardian.\u201d", "comment": "tn Many English versions translate this statement, \u201cMay he [Boaz] be blessed by the Lord, who has not abandoned his loyalty to the living and dead.\u201d In this case the antecedent of \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwho\u201d) would be the immediately preceding \u201cthe Lord.\u201d However, this understanding of the construction is not accurate. The antecedent of \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 is Boaz, not the Lord. Elsewhere when \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 follows the blessing formula \u05d1\u05bc\u05b8\u05e8\u05d5\u05bc\u05da\u05b0 (barukh, Qal passive participle) + proper name/pronoun, it always introduces the reason the recipient of the blessing deserves a reward. (For this reason one could analyze \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 as a causal conjunction in this construction.) If \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 refers to the Lord here, then this verse, unlike others using the construction, gives no such reason for the recipient being blessed. 2 Sam 2:5, which provides the closest structural parallel to Ruth 2:20, supports this interpretation: \u05d1\u05bc\u05b0\u05e8\u05bb\u05db\u05b4\u05d9\u05dd \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05dc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e2\u05b2\u05e9\u05c2\u05b4\u05d9\u05ea\u05b6\u05dd \u05d4\u05b7\u05d7\u05b6\u05e1\u05b6\u05d3 \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 \u05e2\u05b4\u05dd\u05be\u05d0\u05b2\u05d3\u05b9\u05e0\u05b5\u05d9\u05db\u05b6\u05dd \u05e2\u05b4\u05dd\u05be\u05e9\u05c1\u05b8\u05d0\u05d5\u05bc\u05dc, \u201cMay you [plural] be blessed by the Lord, you who [plural]/because you [plural] have extended such kindness to your master Saul.\u201d Here \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 refers back to the second plural pronoun \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd (\u2019atem, \u201cyou\u201d) in the formula, as the second plural verb \u05e2\u05b2\u05e9\u05c2\u05b4\u05d9\u05ea\u05b6\u05dd(\u2019asitem) after \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 indicates. Though \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah) is in closer proximity to \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8, it is not the antecedent. The evidence suggests that Ruth 2:20 should be translated and interpreted as follows: \u201cMay he [Boaz] be blessed by the Lord, he who [i.e., Boaz]/because he [i.e., Boaz] has not abandoned his loyalty to the living and dead.\u201d Cf. NIV, NCV, CEV, NLT. See B. A. Rebera, \u201cYahweh or Boaz? Ruth 2.20 Reconsidered,\u201d BT 36 (1985): 317-27, and F. W. Bush, Ruth, Esther (WBC), 134-36. By caring for the impoverished widows\u2019 physical needs, Boaz had demonstrated loyalty to both the living (the impoverished widows) and the dead (their late husbands). See R. B. Chisholm, From Exegesis to Exposition, 72.
tn The Hebrew term \u05d2\u05bc\u05b8\u05d0\u05b7\u05dc (ga\u2019al) is sometimes translated \u201credeemer\u201d here (NIV \u201cone of our kinsman-redeemers\u201d; NLT \u201cone of our family redeemers\u201d). In this context Boaz, as a \u201credeemer,\u201d functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen.
tn Heb \u201cto the living and the dead\u201d (so KJV, NASB)."}, {"pk": 2831910, "translation": "NET", "book": 8, "chapter": 2, "verse": 21, "text": "Ruth the Moabite replied, \u201cHe even told me, \u2018You may go along beside my servants until they have finished gathering all my harvest!\u2019\u201d", "comment": "tn Heb \u201cwith the servants who are mine you may stay close.\u201d The imperfect has a permissive nuance here. The word \u201cservants\u201d is masculine plural.
tn Heb \u201cuntil they have finished all the harvest which is mine\u201d; NIV \u201cuntil they finish harvesting all my grain.\u201d
tn On the force of the phrase \u05d2\u05bc\u05b8\u05dd \u05db\u05bc\u05b4\u05d9 (gam ki) here, see F. W. Bush, Ruth, Esther (WBC), 138-39."}, {"pk": 2831911, "translation": "NET", "book": 8, "chapter": 2, "verse": 22, "text": "Naomi then said to her daughter-in-law Ruth, \u201cIt is good, my daughter, that you should go out to work with his female servants. That way you will not be harmed, which could happen in another field.\u201d", "comment": "tn Naomi uses the feminine form of the word \u201cservant\u201d (as Boaz did earlier, see v. 8), in contrast to Ruth\u2019s use of the masculine form in the preceding verse. Since she is concerned for Ruth\u2019s safety, she may be subtly reminding Ruth to stay with the female workers and not get too close to the men.
tn Heb \u201cand they will not harm you in another field\u201d; NRSV \u201cotherwise you might be bothered in another field.\u201d"}, {"pk": 2831912, "translation": "NET", "book": 8, "chapter": 2, "verse": 23, "text": "So Ruth worked beside Boaz\u2019s female servants, gathering grain until the end of the barley harvest as well as the wheat harvest. After that she stayed home with her mother-in-law.", "comment": "tn Heb \u201cshe\u201d; the referent (Ruth) has been specified in the translation for clarity.
tn Heb \u201cand she stayed close with\u201d; NIV, NRSV, CEV \u201cstayed close to\u201d; NCV \u201ccontinued working closely with.\u201d
sn Barley was harvested from late March through late April, wheat from late April to late May (O. Borowski, Agriculture in Ancient Israel, 88, 91).
tn Heb \u201cand she lived with her mother-in-law\u201d (so NASB). Some interpret this to mean that she lived with her mother-in-law while working in the harvest. In other words, she worked by day and then came home to Naomi each evening. Others understand this to mean that following the harvest she stayed at home each day with Naomi and no longer went out looking for work (see F. W. Bush, Ruth, Esther [WBC], 140). Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew mss (so also Latin Vulgate) support this view by reading, \u201cand she returned to her mother-in-law.\u201d"}, {"pk": 2831913, "translation": "NET", "book": 8, "chapter": 3, "verse": 1, "text": "At that time, Naomi, her mother-in-law, said to her, \u201cMy daughter, I must find a home for you so you will be secure.", "comment": "tn The phrase \u201csometime later\u201d does not appear in Hebrew but is supplied to mark the implicit shift in time from the events in chapter 2.
tn Heb \u201cMy daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?\u201d The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8\u20139) and has thus been translated in the affirmative (so also NAB, NCV, NRSV, TEV, CEV, NLT)."}, {"pk": 2831914, "translation": "NET", "book": 8, "chapter": 3, "verse": 2, "text": "Now Boaz, with whose female servants you worked, is our close relative. Look, tonight he is winnowing barley at the threshing floor.", "comment": "tn Heb \u201cIs not Boaz our close relative, with whose female servants you were?\u201d The idiomatic, negated rhetorical question is equivalent to an affirmation (see Ruth 2:8\u20139; 3:1) and has thus been translated in the affirmative (so also NCV, NRSV, TEV, CEV, NLT).
tn Heb \u201clook, he is winnowing the barley threshing floor tonight.\u201dsn Winnowing the threshed grain involved separating the kernels of grain from the straw and chaff. The grain would be thrown into the air, allowing the wind to separate the kernels (see O. Borowski, Agriculture in Iron Age Israel, 65-66). The threshing floor itself was usually located outside town in a place where the prevailing west wind could be used to advantage (Borowski, 62-63)."}, {"pk": 2831915, "translation": "NET", "book": 8, "chapter": 3, "verse": 3, "text": "So bathe yourself, rub on some perfumed oil, and get dressed up. Then go down to the threshing floor. But don\u2019t let the man know you\u2019re there until he finishes his meal.", "comment": "tn For the meaning of the verb \u05e1\u05d5\u05bc\u05da\u05b0 (sukh), see HALOT 745-46 s.v. II \u05e1\u05d5\u05da, and F. W. Bush, Ruth, Esther (WBC), 150. Cf. NAB, NRSV \u201canoint yourself\u201d; NIV \u201cperfume yourself\u201d; NLT \u201cput on perfume.\u201d
tc The consonantal text (Kethib) has \u05d5\u05b0\u05d9\u05b8\u05e8\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffyaradtiy, \u201cthen I will go down\u201d; Qal perfect 1st person common singular), while the marginal reading (Qere) is \u05d5\u05b0\u05d9\u05b8\u05e8\u05b7\u05d3\u05b0\u05ea\u05bc\u05b0 (v\u00ffyaradt, \u201cthen you go down\u201d; Qal perfect 2nd person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).
tn Heb \u201cuntil he finishes eating and drinking\u201d; NASB, NIV, NRSV, TEV, CEV \u201cuntil he has finished.\u201d
tn The perfect with prefixed vav (\u05d5) consecutive here introduces a series of instructions. See GKC 335 \u00a7112.aa for other examples of this construction.
tc The consonantal text (Kethib) has the singular \u05e9\u05c2\u05b4\u05de\u05b0\u05dc\u05b9\u05ea\u05b5\u05da\u05b0 (simlotekh, \u201cyour outer garment\u201d), while the marginal reading (Qere) has the plural \u05e9\u05c2\u05b4\u05de\u05b0\u05dc\u05b9\u05ea\u05b7\u05d9\u05b4\u05da\u05b0 (simlotayikh) which might function as a plural of number (\u201cyour outer garments\u201d) or a plural of composition (\u201cyour outer garment [composed of several parts]).\u201dtn Heb \u201cand put your outer garment on yourself\u201d; NAB \u201cput on your best attire.\u201d The noun \u05e9\u05c2\u05b4\u05de\u05b0\u05dc\u05b8\u05d4 (simlah) may refer to clothes in general (see R. L. Hubbard, Jr., Ruth [NICOT], 197, n. 7) or a long outer garment (see F. W. Bush, Ruth, Esther [WBC], 150-51). Mourners often wore mourning clothes and refrained from washing or using cosmetics (Gen 38:14, 19; 2 Sam 12:20; 14:2), so Ruth\u2019s attire and appearance would signal that her period of mourning was over and she was now available for remarriage (see Bush, 152)."}, {"pk": 2831916, "translation": "NET", "book": 8, "chapter": 3, "verse": 4, "text": "When he gets ready to go to sleep, take careful notice of the place where he lies down. Then go, uncover his legs, and lie down beside him. He will tell you what you should do.\u201d", "comment": "tn Some define the noun \u05de\u05b7\u05e8\u05b0\u05d2\u05bc\u05b0\u05dc\u05d5\u05b9\u05ea (marg\u00fflot) as \u201cthe place for the feet\u201d (see HALOT 631 s.v.; cf. KJV, NASB, NIV, NRSV, NLT), but in Dan 10:6 the word refers to the legs, or \u201cregion of the legs.\u201d For this reason \u201clegs\u201d or \u201clower body\u201d is the preferred translation (see F. W. Bush, Ruth, Esther [WBC], 152). Because \u201cfoot\u201d is sometimes used euphemistically for the genitals, some feel that Ruth uncovered Boaz\u2019s genitals. For a critique of this view see Bush, 153. While Ruth and Boaz did not actually have a sexual encounter at the threshing floor, there is no doubt that Ruth\u2019s actions are symbolic and constitute a marriage proposal.
tn The words \u201cbeside him\u201d are supplied in the translation for stylistic reasons; cf. NLT \u201clie down there.\u201d
tn The disjunctive clause structure (vav [\u05d5] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.
tn Heb \u201cand let it be when he lies down\u201d; NAB \u201cBut when he lies down.\u201d
tc The consonantal text (Kethib) has \u05d5\u05b0\u05e9\u05c1\u05b8\u05db\u05b8\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffshakhavtiy, \u201cthen I will lie down\u201d; Qal perfect 1st person common singular), while the marginal reading (Qere) is \u05d5\u05b0\u05e9\u05c1\u05b8\u05db\u05b8\u05d1\u05b0\u05ea\u05bc\u05b0 (v\u00ffshakhavt, \u201cthen you lie down\u201d; Qal perfect 2nd person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45)."}, {"pk": 2831917, "translation": "NET", "book": 8, "chapter": 3, "verse": 5, "text": "Ruth replied to Naomi, \u201cI will do everything you have told me to do.\u201d", "comment": "tn The Hebrew imperfect is used, even though Naomi\u2019s instructions appear to be concluded. The imperfect can sometimes express actions which although (strictly speaking) are already finished, yet are regarded as still lasting into the present, or continuing to operate in it (GKC 316 \u00a7107.h).
tn Heb \u201ceverything which you are saying I will do.\u201d The Hebrew word order emphasizes Ruth\u2019s intention to follow Naomi\u2019s instructions to the letter.
tc The MT (Kethib) lacks the preposition \u05d0\u05b5\u05dc\u05b7\u05d9 (\u2019elay, \u201cto me\u201d) which is attested in the marginal reading (Qere). Many medieval Hebrew mss agree with the marginal reading (Qere) by including the phrase.
tn Heb \u201cshe said to her.\u201d The referents (Ruth and Naomi) have been specified in the translation for clarity."}, {"pk": 2831918, "translation": "NET", "book": 8, "chapter": 3, "verse": 6, "text": "So she went down to the threshing floor and did everything her mother-in-law had instructed her to do.", "comment": "tn Heb \u201cand she did according to all which her mother-in-law commanded her\u201d (NASB similar). Verse 6 is a summary statement, while the following verses (vv. 7\u201315) give the particulars."}, {"pk": 2831919, "translation": "NET", "book": 8, "chapter": 3, "verse": 7, "text": "When Boaz had finished his meal and was feeling satisfied, he lay down to sleep at the far end of the grain heap. Then Ruth crept up quietly, uncovered his legs, and lay down beside him.", "comment": "tn See the note on the word \u201clegs\u201d in v. 4.
sn Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.
tn The words \u201cbeside him\u201d are supplied in the translation for stylistic reasons. Cf. TEV \u201cat his feet\u201d; CEV \u201cnear his feet.\u201d
tn Heb \u201cand Boaz ate and drank and his heart was well and he went to lie down at the end of the heap\u201d; NAB \u201cat the edge of the sheaves.\u201d
tn Heb \u201cshe\u201d; the referent (Ruth) has been specified in the translation for clarity."}, {"pk": 2831920, "translation": "NET", "book": 8, "chapter": 3, "verse": 8, "text": "In the middle of the night he was startled and turned over. Now he saw a woman lying beside him!", "comment": "tn Heb \u201ctrembled, shuddered\u201d; CEV, NLT \u201csuddenly woke up.\u201d Perhaps he shivered because he was chilled.
tn Heb \u201c[at] his legs.\u201d See the note on the word \u201clegs\u201d in v. 4.
tn The verb \u05dc\u05b8\u05e4\u05b7\u05ea (lafat) occurs only here, Job 6:18, and Judg 16:29 (where it seems to mean \u201cgrab hold of\u201d). Here the verb seems to carry the meaning \u201cbend, twist, turn,\u201d like its Arabic cognate (see HALOT 533 s.v. \u05dc\u05e4\u05ea, and F. W. Bush, Ruth, Esther [WBC], 163).
tn Heb \u201cand behold\u201d (so KJV, NASB). The narrator invites the reader to view the situation through Boaz\u2019s eyes.
sn Now he saw a woman. The narrator writes from Boaz\u2019s perspective. Both the narrator and the reader know the night visitor is Ruth, but from Boaz\u2019s perspective she is simply \u201ca woman.\u201d"}, {"pk": 2831921, "translation": "NET", "book": 8, "chapter": 3, "verse": 9, "text": "He said, \u201cWho are you?\u201d She replied, \u201cI am Ruth, your servant. Marry your servant, for you are a guardian of the family interests.\u201d", "comment": "tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.
tn Heb \u201cfor you are a \u05d2\u05b9\u05d0\u05b5\u05dc [go\u2019el],\u201d sometimes translated \u201credeemer\u201d (cf. NIV \u201ca kinsman-redeemer\u201d; NLT \u201cmy family redeemer\u201d). In this context Boaz, as a \u201credeemer,\u201d functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen. For a discussion of the legal background, see F. W. Bush, Ruth, Esther (WBC), 166-69.sn By proposing marriage, Ruth goes beyond the letter of Naomi\u2019s instructions (see v. 4, where Naomi told Ruth that Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomi\u2019s instructions, which were designed to lead to marriage.
tn Heb \u201cand spread your wing [or skirt] over your servant.\u201d Many medieval Hebrew mss have the plural/dual \u201cyour wings\u201d rather than the singular \u201cyour wing, skirt.\u201d The latter is more likely here in the context of Ruth\u2019s marriage proposal. In the metaphorical account in Ezek 16:8, God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth\u2019s words can be taken, in effect, as a marriage proposal (and are so translated here; cf. TEV \u201cSo please marry me\u201d). See F. W. Bush, Ruth, Esther (WBC), 164-65.
tn Here Ruth uses \u05d0\u05b8\u05de\u05b8\u05d4 (\u2019amah), a more elevated term for a female servant than \u05e9\u05c1\u05b4\u05e4\u05b0\u05d7\u05b8\u05d4 (shifkhah), the word used in 2:13. In Ruth 2, where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10), she acknowledges Boaz\u2019s kindness and emphasizes her own humility by using the term \u05e9\u05c1\u05b4\u05e4\u05b0\u05d7\u05b8\u05d4, though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek marriage, she uses the more elevated term \u05d0\u05b8\u05de\u05b8\u05d4 to describe herself because she is now aware of Boaz\u2019s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of \u05d0\u05b8\u05de\u05b8\u05d4), but she is no mere \u05e9\u05c1\u05b4\u05e4\u05b0\u05d7\u05b8\u05d4."}, {"pk": 2831922, "translation": "NET", "book": 8, "chapter": 3, "verse": 10, "text": "He said, \u201cMay you be rewarded by the LORD, my dear! This act of devotion is greater than what you did before. For you have not sought to marry one of the young men, whether rich or poor.", "comment": "tn Or \u201cblessed\u201d (so NASB, NRSV).
tn Heb \u201clatter [act of] devotion\u201d; NRSV \u201cthis last instance of your loyalty.\u201d
tn Heb \u201cmy daughter.\u201d This form of address is a mild form of endearment, perhaps merely rhetorical. A few English versions omit it entirely (e.g., TEV, CEV). The same expression occurs in v. 11.
tn Heb \u201cyou have made the latter act of devotion better than the former\u201d; NIV \u201cthan that which you showed earlier.\u201dsn Greater than what you did before. Ruth\u2019s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband\u2019s (and Elimelech\u2019s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15).
tn Heb \u201cby not going after the young men\u201d (NASB similar); TEV \u201cYou might have gone looking for a young man.\u201d
tn Heb \u201cwhether poor or rich\u201d (so KJV, NAB, NASB, NRSV); the more common English idiom reverses the order (\u201crich or poor\u201d; cf. NIV, NCV, TEV, CEV, NLT).sn Whether rich or poor. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a \u05d2\u05bc\u05b9\u05d0\u05b5\u05dc (go\u2019el, \u201cfamily guardian\u201d; traditionally \u201credeemer\u201d) could she carry on her dead husband\u2019s line and make provision for Naomi."}, {"pk": 2831923, "translation": "NET", "book": 8, "chapter": 3, "verse": 11, "text": "Now, my dear, don\u2019t worry! I intend to do for you everything you propose, for everyone in the village knows that you are a worthy woman.", "comment": "tn Heb \u201call the gate of the town,\u201d which by metonymy could refer to everyone in town (NIV \u201cAll my fellow townsmen\u201d; NLT \u201ceveryone in town\u201d), or only to the leaders and prominent citizens of the community (Boaz\u2019s peers) who transacted business and made legal decisions at the town gate (NRSV \u201call the assembly of my people\u201d).
tn Heb \u201cdo not fear\u201d (so NASB); NRSV \u201cdo not be afraid.\u201d
tn Heb \u201ceverything which you are saying I will do for you.\u201d The Hebrew word order emphasizes Boaz\u2019s intention to fulfill Ruth\u2019s request. As in v. 5, the Hebrew imperfect is used (note \u201cyou are saying\u201d), even though Ruth\u2019s request appears to be concluded. According to GKC 316 \u00a7107.h, the imperfect can sometimes \u201cexpress actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.\u201d The imperfect \u05d0\u05b6\u05e2\u05b1\u05e9\u05c2\u05b6\u05d4 (\u2019e\u2019eseh) could be translated \u201cI will do\u201d (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz\u2019s desire or intention, if the legal matters can be worked out.
tn Or \u201cwoman of strong character\u201d (cf. NIV \u201cwoman of noble character\u201d). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife\u2019s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated."}, {"pk": 2831924, "translation": "NET", "book": 8, "chapter": 3, "verse": 12, "text": "Now yes, it is true that I am a guardian, but there is another guardian who is a closer relative than I am.", "comment": "tc The sequence \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05de\u05b0\u05e0\u05b8\u05dd \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd (ki \u2019omnam ki \u2019im; Kethib) occurs only here in the OT, as does the sequence \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05de\u05b0\u05e0\u05b8\u05dd \u05db\u05bc\u05b4\u05d9 (Qere). It is likely that \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd is dittographic (note the preceding sequence \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05de\u05b0\u05e0\u05b8\u05dd). The translation assumes that the original text was simply the otherwise unattested \u05d5\u05b0\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05de\u05b0\u05e0\u05b8\u05dd, with \u05d0\u05b8\u05de\u05b0\u05e0\u05b8\u05dd and \u05db\u05bc\u05b4\u05d9 both having an asseverative (or emphatic) function.
tn Sometimes translated \u201credeemer\u201d (also later in this verse). See the note on the phrase \u201cguardian of the family interests\u201d in v. 9."}, {"pk": 2831925, "translation": "NET", "book": 8, "chapter": 3, "verse": 13, "text": "Remain here tonight. Then in the morning, if he agrees to marry you, fine, let him do so. But if he does not want to do so, I promise, as surely as the LORD lives, to marry you. Sleep here until morning.\u201d", "comment": "sn Sleep here. Perhaps Boaz tells her to remain at the threshing floor because he is afraid she might be hurt wandering back home in the dark. See Song 5:7 and R. L. Hubbard, Jr., Ruth (NICOT), 218.
tn Heb \u201clet him redeem\u201d (so NIV); NLT \u201cthen let him marry you.\u201d
tn Or \u201cgood\u201d (so NAB, NASB, NIV, NRSV); TEV \u201cwell and good.\u201d
tn Heb \u201cif he redeems you\u201d; NIV \u201cif he wants to redeem\u201d; NRSV \u201cif he will act as next-of-kin for you.\u201d The verb \u05d2\u05bc\u05b9\u05d0\u05b5\u05dc (go\u2019el) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.
tn Heb \u201cbut if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives\u201d (NASB similar)."}, {"pk": 2831926, "translation": "NET", "book": 8, "chapter": 3, "verse": 14, "text": "So she slept beside him until morning. She woke up while it was still dark. Boaz thought, \u201cNo one must know that a woman visited the threshing floor.\u201d", "comment": "tn Heb \u201clet it not be known that the woman came [to] the threshing floor\u201d (NASB similar). The article on \u05d4\u05b8\u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d4 (ha\u2019ishah, \u201cthe woman\u201d) is probably dittographic (note the final he on the preceding verb \u05d1\u05b8\u05d0\u05b8\u05d4 [va\u2019ah, \u201cshe came\u201d]).
tn Heb \u201cand she arose before a man could recognize his companion\u201d; NRSV \u201cbefore one person could recognize another\u201d; CEV \u201cbefore daylight.\u201d
tn Heb \u201cand he said\u201d (so KJV, NASB, NIV). Some translate \u201che thought [to himself]\u201d (cf. NCV).
tc The consonantal text (Kethib) has the singular \u05de\u05b7\u05e8\u05b0\u05d2\u05bc\u05b0\u05dc\u05b8\u05ea\u05b7\u05d5 (marg\u00fflatav, \u201chis leg\u201d), while the marginal reading (Qere) has the plural \u05de\u05b7\u05e8\u05b0\u05d2\u05bc\u05b0\u05dc\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 (marg\u00fflotayv, \u201chis legs\u201d). tn Heb \u201c[at] his legs.\u201d See the note on the word \u201clegs\u201d in v. 4."}, {"pk": 2831927, "translation": "NET", "book": 8, "chapter": 3, "verse": 15, "text": "Then he said, \u201cHold out the shawl you are wearing and grip it tightly.\u201d As she held it tightly, he measured out about sixty pounds of barley into the shawl and put it on her shoulders. Then he went into town,", "comment": "tn Heb \u201cwhich [is] upon you\u201d; NIV, NRSV \u201cyou are wearing.\u201d
tc The MT preserves the 3rd person masculine singular form \u05d5\u05b7\u05d9\u05bc\u05b8\u05d1\u05b9\u05d0 (vayyavo\u2019, \u201cthen he went\u201d; cf. ASV, NAB, NIV, NCV, NRSV, NLT), while many medieval mss (supported by the Syriac and Vulgate) have the 3rd person feminine singular form \u05d5\u05b7\u05ea\u05bc\u05b8\u05d1\u05b9\u05d0 (vattavo\u2019, \u201cthen she went\u201d; cf. KJV, NASB, TEV).
tn Or \u201ccloak\u201d (so NAB, NRSV, NLT); CEV \u201ccape.\u201d The Hebrew noun occurs only here and in Isa 3:22.
tn Heb \u201cand she gripped it tightly and he measured out six of barley and placed upon her.\u201d The unit of measure is not indicated in the Hebrew text, although it would probably have been clear to the original hearers of the account. Six ephahs, the equivalent of 180-300 pounds, is clearly too heavy, especially if carried in a garment. Six omers (an omer being a tenth of an ephah) seems too little, since this would have amounted to six-tenths of an ephah, less than Ruth had gleaned in a single day (cf. 2:17). Thus a seah (one third of an ephah) may be in view here; six seahs would amount to two ephahs, about 60 pounds (27 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 222, and F. W. Bush, Ruth, Esther (WBC), 178."}, {"pk": 2831928, "translation": "NET", "book": 8, "chapter": 3, "verse": 16, "text": "and she returned to her mother-in-law. When Ruth returned to her mother-in-law, Naomi asked, \u201cHow did things turn out for you, my daughter?\u201d Ruth told her about all the man had done for her.", "comment": "tn Heb \u201cshe\u201d; the referent (Naomi) has been specified in the translation for clarity.
tn Heb \u201csaid.\u201d Since what follows is a question, the present translation uses \u201casked\u201d here.
tn Heb \u201cWho are you?\u201d In this context Naomi is clearly not asking for Ruth\u2019s identity. Here the question has the semantic force \u201cAre you his wife?\u201d See R. L. Hubbard, Jr., Ruth (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85.
tn Heb \u201cshe\u201d; the referent (Ruth) has been specified in the translation for clarity.
sn All that the man had done. This would have included his promise to marry her and his gift of barley."}, {"pk": 2831929, "translation": "NET", "book": 8, "chapter": 3, "verse": 17, "text": "She said, \u201cHe gave me these sixty pounds of barley, for he said to me, \u2018Do not go to your mother-in-law empty-handed.\u2019\u201d", "comment": "tc The MT (Kethib) lacks the preposition \u05d0\u05b5\u05dc\u05b7\u05d9 (\u2019elay, \u201cto me\u201d) which is attested in the marginal reading (Qere).
sn \u2018Do not go to your mother-in-law empty-handed.\u2019 In addition to being a further gesture of kindness on Boaz\u2019s part, the gift of barley served as a token of his intention to fulfill his responsibility as family guardian. See R. L. Hubbard, Jr., Ruth (NICOT), 225-26, and F. W. Bush, Ruth, Esther (WBC), 187."}, {"pk": 2831930, "translation": "NET", "book": 8, "chapter": 3, "verse": 18, "text": "Then Naomi said, \u201cStay put, my daughter, until you know how the matter turns out. For the man will not rest until he has taken care of the matter today.\u201d", "comment": "tn Heb \u201csit\u201d; KJV \u201cSit still\u201d; NAB \u201cWait here\u201d; NLT \u201cJust be patient.\u201d
tn Heb \u201cshe\u201d; the referent (Naomi) has been specified in the translation for clarity."}, {"pk": 2831931, "translation": "NET", "book": 8, "chapter": 4, "verse": 1, "text": "Now Boaz went up to the village gate and sat there. Then along came the guardian whom Boaz had mentioned to Ruth! Boaz said, \u201cCome here and sit down, \u2018John Doe\u2019!\u201d So he came and sat down.", "comment": "tn Heb \u201clook, the guardian was passing by of whom Boaz had spoken.\u201d
tn Heb \u201cand he turned aside\u201d (so KJV, NASB); NRSV \u201cAnd he went over.\u201d
tn Heb \u201ca certain one\u201d; KJV, ASV \u201csuch a one.\u201d The expression \u05e4\u05b0\u05dc\u05b9\u05e0\u05b4\u05d9 \u05d0\u05b7\u05dc\u05b0\u05de\u05b9\u05e0\u05b4\u05d9 (p\u00ffloni \u2019almoni) is not the name of the nearest relative, but an idiom which literally means \u201csuch and such\u201d or \u201ca certain one\u201d (BDB 811-12 s.v. \u05e4\u05b0\u05dc\u05b9\u05e0\u05b4\u05d9), which is used when one wishes to be ambiguous (1 Sam 21:3; 2 Kgs 6:8). Certainly Boaz would have known his relative\u2019s name, especially in such a small village, and would have uttered his actual name. However the narrator refuses to record his name in a form of poetic justice because he refused to preserve Mahlon\u2019s \u201cname\u201d (lineage) by marrying his widow (see 4:5, 9\u201310). This close relative, who is a literary foil for Boaz, refuses to fulfill the role of family guardian. Because he does nothing memorable, he remains anonymous in a chapter otherwise filled with names. His anonymity contrasts sharply with Boaz\u2019s prominence in the story and the fame he attains through the child born to Ruth. Because the actual name of this relative is not recorded, the translation of this expression is difficult since contemporary English style expects either a name or title. This is usually supplied in modern translations: \u201cfriend\u201d (NASB, NIV, RSV, NRSV, NLT), \u201cso-and-so\u201d (JPS, NJPS). Perhaps \u201cMr. So-And-So!\u201d or \u201cMr. No-Name!\u201d makes the point. For discussion see Adele Berlin, Poetics and Interpretation of Biblical Narrative, 99-101; R. L. Hubbard, Jr., Ruth (NICOT), 233-35; F. W. Bush, Ruth, Esther (WBC), 196-97. In the present translation \u201cJohn Doe\u201d is used since it is a standard designation for someone who is a party to legal proceedings whose true name is unknown.
tn The disjunctive clause structure (note the pattern vav [\u05d5] + subject + verb) here signals the beginning of a new scene.
tn Sometimes translated \u201credeemer.\u201d See the note on the phrase \u201cguardian of the family interests\u201d in 3:9.
tn Heb \u201cturn aside\u201d (so KJV, NASB); NIV, TEV, NLT \u201cCome over here.\u201d"}, {"pk": 2831932, "translation": "NET", "book": 8, "chapter": 4, "verse": 2, "text": "Boaz chose ten of the village leaders and said, \u201cSit down here!\u201d So they sat down.", "comment": "tn Heb \u201cand he took ten men from the elders of the town.\u201d"}, {"pk": 2831933, "translation": "NET", "book": 8, "chapter": 4, "verse": 3, "text": "Then Boaz said to the guardian, \u201cNaomi, who has returned from the region of Moab, is selling the portion of land that belongs to our relative Elimelech.", "comment": "tn Or \u201credeemer.\u201d See the note on the phrase \u201cguardian of the family interests\u201d in 3:9.
tn The perfect form of the verb here describes as a simple fact an action that is underway (cf. NIV, NRSV, CEV, NLT); NAB \u201cis putting up for sale.\u201dsn Naomi\u2026is selling. The nature of the sale is uncertain. Naomi may have been selling the property rights to the land, but this seems unlikely in light of what is known about ancient Israelite property laws. It is more likely that Naomi, being a woman, held only the right to use the land until the time of her remarriage or death (F. W. Bush, Ruth, Esther [WBC], 202-4). Because she held this right to use of the land, she also had the right to buy it back from the its current owner. (This assumes that Elimelech sold the land prior to going to Moab.) Since she did not possess the means to do so, however, she decided to dispose of her rights in the matter. She was not selling the land per se, but disposing of the right to its redemption and use, probably in exchange for room and board with the purchaser (Bush, 211-15). If this is correct, it might be preferable to translate, \u201cNaomi is disposing of her rights to the portion of land,\u201d although such a translation presumes some knowledge of ancient Israelite property laws."}, {"pk": 2831934, "translation": "NET", "book": 8, "chapter": 4, "verse": 4, "text": "So I am legally informing you: Acquire it before those sitting here and before the leaders of my people! If you want to exercise your right to redeem it, then do so. But if not, then tell me so I will know. For you possess the first option to redeem it; I am next in line after you.\u201d He replied, \u201cI will redeem it.\u201d", "comment": "tn The phrase \u201cbefore those sitting here and before the leaders of my people\u201d appears to refer to the leaders who were specially chosen as witnesses (v. 2) and the larger group of community leaders standing by. It is possible, however, that the phrases \u201cbefore those sitting here\u201d and \u201cbefore the leaders of my people\u201d are appositional and that both refer to the ten leaders mentioned in v. 2 (cf. NLT \u201cin the presence of these witnesses\u201d).
tn Heb \u201cbut if he will not redeem, tell me.\u201d Most English versions emend the third person verb form (\u201che\u201d) to the second person form because Boaz is addressing the closer relative. But it is possible that he briefly addresses the witnesses and refers to the closer relative in the third person. See J. M. Sasson, Ruth, 118.
tn Heb \u201cfor there is no one besides you to redeem, and I am after you\u201d (NASB similar).
tn Following the imperative, the prefixed verb form with vav indicates purpose or result.
tn Heb \u201cand I said [or perhaps, \u201cthought to myself\u201d], \u2018I will [or \u201cmust\u201d] uncover your ear, saying\u2019\u201d; NAB \u201cSo I thought I would inform you\u201d; NIV \u201cI thought I should bring the matter to your attention.\u201d
tn Heb \u201cif you will redeem, redeem\u201d (KJV, NASB, NRSV all similar); NCV \u201cIf you want to buy back the land, then buy it.\u201d"}, {"pk": 2831935, "translation": "NET", "book": 8, "chapter": 4, "verse": 5, "text": "Then Boaz said, \u201cWhen you acquire the field from Naomi, you must also acquire Ruth the Moabite, the wife of our deceased relative, in order to preserve his family name by raising up a descendant who will inherit his property.\u201d", "comment": "tc The presence of two difficult textual problems in this line (see two preceding notes) has produced a combination of four different ways in which this line can be rendered: (1) \u201cWhen you acquire the field from Naomi, you must acquire [it] from Ruth the Moabitess the wife of the deceased\u201d (KJV, NKJV); (2) \u201cWhen you acquire the field from Naomi and from Ruth the Moabitess, you must acquire the wife of the deceased\u201d (JPS, NJPS, NIV); (3) \u201cWhen you acquire the field from Naomi, you must also acquire Ruth the Moabitess the wife of the deceased\u201d (NASB, NCV, TEV, RSV, NRSV, NLT); and (4) \u201cWhen you acquire the field from Naomi, then I acquire Ruth the Moabitess the wife of the deceased\u201d (REB). The third option is adopted here. sn Our deceased relative. This refers to Mahlon, viewed as Elimelech\u2019s heir.
tn Heb \u201cin the day\u201d; NASB, NIV \u201cOn the day.\u201d
sn Acquire the field. This probably refers to the right to redeem and use the field. See the note on the word \u201cselling\u201d in v. 3.
tn Heb \u201cfrom the hand of Naomi\u201d (so NASB, NRSV).
tc The MT \u05d5\u05bc\u05de\u05b5\u05d0\u05b5\u05ea (ume\u2019et) may be understood in two ways: (1) \u201cand from\u201d (vav conjunction \u201cand,\u201d plus preposition \u05de\u05b4\u05df [min] \u201cfrom,\u201d plus definite direct object marker \u05d0\u05b5\u05ea) parallel to the preceding \u05de\u05b4\u05d9\u05b7\u05d3 (miyyad, \u201cfrom [the hand of]\u201d), suggesting the field would be purchased from Naomi and from Ruth; or (2) \u201cand\u201d (vav [\u05d5] conjunction \u201cand,\u201d plus enclitic mem [\u05dd], plus direct object marker [\u05d0\u05b5\u05ea]) introducing the second part of the acquisition: the nearest kinsman would be acquiring the field and Ruth (for discussion see F. W. Bush, Ruth, Esther [WBC], 202). However, the BHS editors suggest reading \u05d2\u05dd \u05d0\u05ea\u05be (\u201cas well as\u2026\u201d; emphatic particle \u05d2\u05dd [\u201calso\u201d] and the definite direct object marker \u05d0\u05b5\u05ea) introducing the second part of the acquisition: He would be acquiring the field and Ruth. This alternate reading is reflected in the Vulgate reading quoque (\u201cand also\u201d) and supported by parallel usage in v. 9, \u201cI am acquiring the field from Naomi, and also (\u05d2\u05bc\u05b8\u05dd \u05d0\u05b5\u05ea\u05be, gam \u2019et) Ruth the Moabitess the wife of the deceased.\u201d
tc The MT (Kethib) reads \u05e7\u05b8\u05e0\u05b4\u05d9\u05ea\u05b4\u05d9 (qaniti, \u201cI acquire,\u201d Qal perfect 1st person common singular): \u201cWhen you acquire the field from the hand of Naomi, I acquire Ruth the Moabitess\u2026\u201d However, the marginal reading (Qere) is \u05e7\u05b8\u05e0\u05b4\u05d9\u05ea\u05b8\u05d4 (qanitah, \u201cyou acquire,\u201d Qal perfect 2nd person masculine singular, reflected in 2nd person masculine singular forms in Greek, Latin, Aramaic, and Syriac): \u201cWhen you acquire the field from the hand of Naomi, you must also acquire Ruth the Moabitess\u2026\u201d The Qere is probably original because the Kethib is too difficult syntactically and contextually, while the Qere makes perfect sense: (1) Boaz stated in 3:13 that the nearest kinsman had the first right to acquire Ruth if he wanted to do so, and only the Qere reading here presents him with that option; and (2) Boaz announces in 4:9\u201310 that he was acquiring the field and Ruth as a package deal in 4:9\u201310, and only the Qere reading here presents the nearest kinsman with the same package deal. The Kethib probably arose by a scribe trying to harmonize 4:5 with the 1st person common singular form in 4:9\u201310 without fully understanding the ploy of Boaz in 4:5. See F. W. Bush, Ruth, Esther (WBC), 216-17.
tn Heb \u201cin order to raise up the name of the deceased over his inheritance\u201d (NASB similar); NRSV \u201cto maintain the dead man\u2019s name on his inheritance.\u201d"}, {"pk": 2831936, "translation": "NET", "book": 8, "chapter": 4, "verse": 6, "text": "The guardian said, \u201cThen I am unable to redeem it, for I would ruin my own inheritance in that case. You may exercise my redemption option, for I am unable to redeem it.\u201d", "comment": "sn I would ruin my own inheritance. It is not entirely clear how acquiring Ruth and raising up an heir for the deceased Elimelech would ruin this individual\u2019s inheritance. Perhaps this means that the inheritance of his other children would be diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46.
tn Heb \u201credeem for yourself, you, my right of redemption for I am unable to redeem.\u201dsn Here it appears that the acquisition of Ruth along with the land was an obligatory package deal (\u201cWhen you acquire the field from Naomi, you must also acquire Ruth\u2026\u201d). On the other hand, Boaz viewed marriage to Ruth as voluntary in 3:13 (\u201cIf he does not want to redeem you, I will redeem you\u201d), and presented the acquisition of the field as voluntary in 4:4 (\u201cIf you want to exercise your right\u2026but if not, tell me!\u201d). Initially, Boaz makes the transaction appear to be a mere land deal in 4:4. When the nearest relative jumped at the land offer, Boaz confronted him with the attendant social/family obligation of marrying Ruth to raise up an heir for the deceased to inherit this very land. By conducting the transaction in public where the close relative would need to save face, Boaz forced him either to reject the offer entirely or to include Ruth in the deal \u2013 but he could not take the land and reject Ruth. Either way, Ruth would be cared for and Elimelech\u2019s line continued. But if he took Ruth, the acquisition of the land would be more economically burdensome than beneficial, so he yielded his purchase option to Boaz. For discussion, see F. W. Bush, Ruth, Esther (WBC), 229-33."}, {"pk": 2831937, "translation": "NET", "book": 8, "chapter": 4, "verse": 7, "text": "(Now this used to be the customary way to finalize a transaction involving redemption in Israel: A man would remove his sandal and give it to the other party. This was a legally binding act in Israel.)", "comment": "tn Heb \u201ca man removed his sandal and gave [it] to his companion\u201d; NASB \u201cgave it to another\u201d; NIV, NRSV, CEV \u201cto the other.\u201d
tn Heb \u201cthe legal witness\u201d; KJV \u201ca testimony\u201d; ASV, NASB \u201cthe manner (form NAB) of attestation.\u201d
tn Heb \u201cand this formerly in Israel concerning redemption and concerning a transfer to ratify every matter.\u201d"}, {"pk": 2831938, "translation": "NET", "book": 8, "chapter": 4, "verse": 8, "text": "So the guardian said to Boaz, \u201cYou may acquire it,\u201d and he removed his sandal.", "comment": "tc The LXX adds \u201cand gave it to him\u201d (cf. TEV, CEV), which presupposes the reading \u05d5\u05d9\u05ea\u05df \u05dc\u05d5. This seems to be a clarifying addition (see v. 7), but it is possible the scribe\u2019s eye jumped from the final vav (\u05d5) on \u05e0\u05b7\u05e2\u05b2\u05dc\u05d5\u05b9 (na\u2019alo, \u201chis sandal\u201d) to the final vav (\u05d5) on \u05dc\u05d5\u05b9 (lo, \u201cto him\u201d), accidentally omitting the intervening letters."}, {"pk": 2831939, "translation": "NET", "book": 8, "chapter": 4, "verse": 9, "text": "Then Boaz said to the leaders and all the people, \u201cYou are witnesses today that I have acquired from Naomi all that belonged to Elimelech, Kilion, and Mahlon."}, {"pk": 2831940, "translation": "NET", "book": 8, "chapter": 4, "verse": 10, "text": "I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property so the name of the deceased might not disappear from among his relatives and from his village. You are witnesses today.\u201d", "comment": "tn Heb \u201cand from the gate of his place\u201d (so KJV, ASV); NASB \u201cfrom the court of his birth place\u201d; NIV \u201cfrom the town records.\u201d
tn Heb \u201cin order to raise up the name of the deceased over his inheritance\u201d (NASB similar).
tn Heb \u201cbe cut off\u201d (so NASB, NRSV); NAB \u201cmay not perish.\u201d"}, {"pk": 2831941, "translation": "NET", "book": 8, "chapter": 4, "verse": 11, "text": "All the people who were at the gate and the elders replied, \u201cWe are witnesses. May the LORD make the woman who is entering your home like Rachel and Leah, both of whom built up the house of Israel! May you prosper in Ephrathah and become famous in Bethlehem.", "comment": "tn The phrase \u05d5\u05b7\u05e2\u05b2\u05e9\u05c2\u05b5\u05d4\u05be\u05d7\u05b7\u05d9\u05b4\u05dc (va\u2019aseh-khayil, literally, \u201cdo strength\u201d) has been variously translated: (1) financial prosperity: \u201cmay you become rich\u201d (TEV), \u201cmay you be a rich man\u201d (CEV), \u201cmay you achieve wealth\u201d (NASB), \u201cmay you prosper\u201d (NKJV, NJPS); (2) social prominence: \u201cmay you become powerful\u201d (NCV), \u201cmay you have standing\u201d (NIV), \u201cmay you be great\u201d (NLT), \u201cmay you do well\u201d (NAB); (3) reproductive fertility: \u201cmay you produce children\u201d (NRSV); and (4) social activity: \u201cmay you do a worthy deed\u201d (REB).
tn Following the jussive, the imperative with prefixed vav indicates purpose or result.
tc Heb \u201cand call a name.\u201d This statement appears to be elliptical. Usually the person named and the name itself follow this expression. Perhaps \u05d5\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0\u05be\u05e9\u05c1\u05b5\u05dd (uq\u00ffra\u2019-shem) should be emended to \u05d5\u05b0\u05d9\u05b4\u05e7\u05bc\u05b8\u05e8\u05b5\u05d0\u05be\u05e9\u05c1\u05b5\u05dd (v\u00ffyiqqare\u2019-shem), \u201cand your name will be called out,\u201d that is, \u201cperpetuated\u201d (see Gen 48:16, cf. also Ruth 4:14b). The omission of the suffix with \u201cname\u201d could be explained as virtual haplography (note the letter bet [\u05d1], which is similar to kaf [\u05db], at the beginning of the next word). The same explanation could account for the omission of the prefixed yod (\u05d9) on the verb \u201ccall\u201d (yod [\u05d9] and vav [\u05d5] are similar in appearance). Whether one reads the imperative (the form in the MT) or the jussive (the emended form), the construction indicates purpose or result following the earlier jussive \u201cmay he make.\u201d
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2831942, "translation": "NET", "book": 8, "chapter": 4, "verse": 12, "text": "May your family become like the family of Perez \u2014 whom Tamar bore to Judah \u2014 through the descendants the LORD gives you by this young woman.\u201d", "comment": "tn Heb \u201cyour house\u201d (so NAB, NASB, NRSV).
tn Heb \u201cfrom the seed\u201d (KJV, ASV both similar); NASB, NIV \u201cthrough the offspring\u201d; NRSV \u201cthrough the children.\u201d
tn Heb \u201cand may your house be like the house of Perez, whom Tamar bore to Judah, from the offspring whom the Lord gives to you from this young woman.\u201dsn Perez is an appropriate comparison here, because (1) he was an ancestor of Boaz, (2) he was born to Tamar by a surrogate father (Judah) after the death of her husband, and (3) he had an unbroken line of male descendants extending over several generations (see vv. 18\u201322)."}, {"pk": 2831943, "translation": "NET", "book": 8, "chapter": 4, "verse": 13, "text": "So Boaz married Ruth and had sexual relations with her. The LORD enabled her to conceive and she gave birth to a son.", "comment": "tn Heb \u201cgave her conception\u201d (so KJV); NRSV \u201cmade her conceive\u201d; NLT \u201cenabled her to become pregnant.\u201d
tn Heb \u201cand Boaz took Ruth and she became his wife and he went in to her.\u201d Here the phrase \u201cwent in to her\u201d (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT \u201cWhen he slept with her.\u201d"}, {"pk": 2831944, "translation": "NET", "book": 8, "chapter": 4, "verse": 14, "text": "The village women said to Naomi, \u201cMay the LORD be praised because he has not left you without a guardian today! May he become famous in Israel!", "comment": "tn Heb \u201cmay his name be called [i.e., \u201cperpetuated\u201d; see Gen 48:16] in Israel.\u201d
tn Or \u201credeemer.\u201d See the note on the phrase \u201cguardian of the family interests\u201d in 3:9. As the following context indicates, the child is referred to here.
tn The \u201cguardian\u201d is the subject of the verb, as the next verse makes clear."}, {"pk": 2831945, "translation": "NET", "book": 8, "chapter": 4, "verse": 15, "text": "He will encourage you and provide for you when you are old, for your daughter-in-law, who loves you, has given him birth. She is better to you than seven sons!\u201d", "comment": "tn Heb \u201cand he will become for you a restorer of life and a sustainer of your old age\u201d (NASB similar).
tn Heb \u201cwho, she\u201d; KJV \u201cwhich is better to thee.\u201d"}, {"pk": 2831946, "translation": "NET", "book": 8, "chapter": 4, "verse": 16, "text": "Naomi took the child and placed him on her lap; she became his caregiver.", "comment": "tn Or \u201cbreast\u201d; KJV, NRSV \u201cin her bosom.\u201d
tn Heb \u201chis nurse,\u201d but this refers to a dry nurse, not a medical attendant. Cf. NIV \u201cand cared for him\u201d; TEV \u201cand took (+ good CEV) care of him.\u201d"}, {"pk": 2831947, "translation": "NET", "book": 8, "chapter": 4, "verse": 17, "text": "The neighbor women named him, saying, \u201cA son has been born to Naomi.\u201d They named him Obed. Now he became the father of Jesse \u2014 David\u2019s father!", "comment": "tn The name \u201cObed\u201d means \u201cone who serves,\u201d perhaps anticipating how he would help Naomi (see v. 15)."}, {"pk": 2831948, "translation": "NET", "book": 8, "chapter": 4, "verse": 18, "text": "These are the descendants of Perez: Perez was the father of Hezron,", "comment": "tn Or \u201cgenerations\u201d (so KJV, NASB); NIV, NLT \u201cfamily line.\u201dsn The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz\u2019s line did become like the line of Perez, and both Boaz and Obed became famous. God\u2019s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendant, David, became the greatest of Israel\u2019s kings, and his descendant in turn, Jesus the Messiah, became greater still."}, {"pk": 2831949, "translation": "NET", "book": 8, "chapter": 4, "verse": 19, "text": "Hezron was the father of Ram, Ram was the father of Amminadab,"}, {"pk": 2831950, "translation": "NET", "book": 8, "chapter": 4, "verse": 20, "text": "Amminadab was the father of Nachshon, Nachshon was the father of Salmah,"}, {"pk": 2831951, "translation": "NET", "book": 8, "chapter": 4, "verse": 21, "text": "Salmon was the father of Boaz, Boaz was the father of Obed,", "comment": "sn Salmon appears to be an alternate spelling of Salmah in the preceding line."}, {"pk": 2831952, "translation": "NET", "book": 8, "chapter": 4, "verse": 22, "text": "Obed was the father of Jesse, and Jesse was the father of David.", "comment": "sn The theological message of the Book of Ruth may be summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial love and in so doing become his instruments in helping the needy. God\u2019s rewards for those who sacrificially love others sometimes exceed their wildest imagination and transcend their lifetime."}, {"pk": 2831953, "translation": "NET", "book": 9, "chapter": 1, "verse": 1, "text": "There was a man from Ramathaim Zophim, from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.", "comment": "tc The translation follows the MT. The LXX reads \u201ca man from Ramathaim, a Zuphite\u201d; this is followed by a number of recent English translations. It is possible the MT reading \u05e6\u05d5\u05b9\u05e4\u05b4\u05d9\u05dd (tsofim) arose from dittography of the mem (\u05de) at the beginning of the following word."}, {"pk": 2831954, "translation": "NET", "book": 9, "chapter": 1, "verse": 2, "text": "He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless."}, {"pk": 2831955, "translation": "NET", "book": 9, "chapter": 1, "verse": 3, "text": "Year after year this man would go up from his city to worship and to sacrifice to the LORD of hosts at Shiloh. It was there that the two sons of Eli, Hophni and Phineas, served as the LORD\u2019s priests.", "comment": "tn Heb \u201cfrom days to days.\u201d"}, {"pk": 2831956, "translation": "NET", "book": 9, "chapter": 1, "verse": 4, "text": "Whenever the day came for Elkanah to sacrifice, he used to give meat portions to his wife Peninnah and to all her sons and daughters."}, {"pk": 2831957, "translation": "NET", "book": 9, "chapter": 1, "verse": 5, "text": "But he would give a double portion to Hannah, because he especially loved her. Now the LORD had not enabled her to have children.", "comment": "tn The exact sense of the Hebrew word \u05d0\u05b7\u05e4\u05bc\u05b8\u05d9\u05b4\u05dd (\u2019appayim, \u201ctwo faces\u201d) is not certain here. It is most likely used with the preceding expression (\u201cone portion of two faces\u201d) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning \u201cdouble\u201d is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: \u201cheavily\u201d (cf. Vulg., tristis) and \u201cworthy\u201d or \u201cchoice\u201d (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to \u05d0\u05b6\u05e4\u05b6\u05e1 (\u2019efes) and translating it as \u201cbut\u201d or \u201chowever.\u201d This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.
tn Heb \u201cand the Lord had closed her womb.\u201d So also in v. 6. The disjunctive clause provides supplemental information that is pertinent to the story.
tn Heb \u201cfor Hannah he loved.\u201d Repetition of the proper name would seem redundant in contemporary English, so the pronoun (\u201cher\u201d) has been used here for clarity. The translation also adds the adverb \u201cespecially\u201d to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite."}, {"pk": 2831958, "translation": "NET", "book": 9, "chapter": 1, "verse": 6, "text": "Her rival wife used to upset her and make her worry, for the LORD had not enabled her to have children.", "comment": "tn Heb \u201cand her rival wife grieved her, even [with] grief so as to worry her.\u201d"}, {"pk": 2831959, "translation": "NET", "book": 9, "chapter": 1, "verse": 7, "text": "Peninnah would behave this way year after year. Whenever Hannah went up to the LORD\u2019s house, Peninnah would upset her so that she would weep and refuse to eat.", "comment": "tn Heb \u201cshe\u201d; the referent (Hannah) has been specified in the translation for clarity.
tn The MT has a masculine form of the verb here \u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 (ya\u2019aseh, \u201che used to do\u201d); the subject in that case would presumably be Elkanah. But this leads to an abrupt change of subject in the following part of the verse, where the subject is the rival wife who caused Hannah anxiety. In light of v. 6 one expects the statement of v. 7 to refer to the ongoing actions of the rival wife: \u201cshe used to behave in this way year after year.\u201d Some scholars have proposed retaining the masculine form but changing the vocalization of the verb so as to read a Niphal rather than a Qal (i.e., \u05d9\u05b5\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4, ye\u2019aseh, \u201cso it used to be done\u201d). But the problem here is lack of precedent for such a use of the Niphal of this verb. It seems best in light of the context to understand the reference to be to Hannah\u2019s rival Peninnah and to read here, with the Syriac Peshitta, a feminine form of the verb (\u201cshe used to do\u201d). In the translation the referent (Peninnah) has been specified for clarity.
tn Heb \u201cshe\u201d; the referent (Peninnah) has been specified in the translation for clarity."}, {"pk": 2831960, "translation": "NET", "book": 9, "chapter": 1, "verse": 8, "text": "Finally her husband Elkanah said to her, \u201cHannah, why do you weep and not eat? Why are you so sad? Am I not better to you than ten sons?\u201d", "comment": "tn Heb \u201cwhy is your heart displeased?\u201d
sn Like the number seven, the number ten is sometimes used in the OT as an ideal number (see, for example, Dan 1:20, Zech 8:23)."}, {"pk": 2831961, "translation": "NET", "book": 9, "chapter": 1, "verse": 9, "text": "On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. (Now at the time Eli the priest was sitting in his chair by the doorpost of the LORD\u2019s temple.)", "comment": "tc The LXX adds \u201cand stood before the Lord,\u201d but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.
tn Or perhaps, \u201con his throne.\u201d See Jo\u00fcon 2:506-7 \u00a7137.f."}, {"pk": 2831962, "translation": "NET", "book": 9, "chapter": 1, "verse": 10, "text": "She was very upset as she prayed to the LORD, and she was weeping uncontrollably.", "comment": "tn Heb \u201cand weeping, she was weeping.\u201d The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.
tn Heb \u201cshe [was in] bitterness of soul.\u201d"}, {"pk": 2831963, "translation": "NET", "book": 9, "chapter": 1, "verse": 11, "text": "She made a vow saying, \u201cO LORD of hosts, if you will look with compassion on the suffering of your female servant, remembering me and not forgetting your servant, and give a male child to your servant, then I will dedicate him to the LORD all the days of his life. His hair will never be cut.\u201d", "comment": "tn Heb \u201cseed of men.\u201d
tn Heb \u201ca razor will not go up upon his head.\u201d
tn Heb \u201cif looking you look.\u201d The expression can refer, as here, to looking favorably upon another, in this case with compassion.
tn Heb \u201chandmaid.\u201d The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as \u201cservant\u201d for stylistic reasons) is an expression of humility."}, {"pk": 2831964, "translation": "NET", "book": 9, "chapter": 1, "verse": 12, "text": "As she continued praying to the LORD, Eli was watching her mouth.", "comment": "tc Heb \u201cbefore.\u201d Many medieval Hebrew manuscripts read \u201cto.\u201d"}, {"pk": 2831965, "translation": "NET", "book": 9, "chapter": 1, "verse": 13, "text": "Now Hannah was speaking from her heart. Although her lips were moving, her voice was inaudible. Eli therefore thought she was drunk."}, {"pk": 2831966, "translation": "NET", "book": 9, "chapter": 1, "verse": 14, "text": "So he said to her, \u201cHow often do you intend to get drunk? Put away your wine!\u201d", "comment": "tn Heb \u201cEli.\u201d The pronoun (\u201che\u201d) has been used in the translation in keeping with contemporary English style."}, {"pk": 2831967, "translation": "NET", "book": 9, "chapter": 1, "verse": 15, "text": "But Hannah replied, \u201cThat\u2019s not the way it is, my lord! I am under a great deal of stress. I have drunk neither wine nor beer. Rather, I have poured out my soul to the LORD.", "comment": "tn Heb \u201cI am a woman difficult of spirit.\u201d The LXX has \u201cfor whom the day is difficult,\u201d apparently mistaking the Hebrew word for \u201cspirit\u201d \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) to be the word for \u201cday\u201d \u05d9\u05d5\u05b9\u05dd (yom).
tn Heb \u201cbefore.\u201d
tn Heb \u201cNo.\u201d"}, {"pk": 2831968, "translation": "NET", "book": 9, "chapter": 1, "verse": 16, "text": "Don\u2019t consider your servant a wicked woman, for until now I have spoken from my deep pain and anguish.\u201d", "comment": "tn Heb \u201cdaughter of worthlessness.\u201d"}, {"pk": 2831969, "translation": "NET", "book": 9, "chapter": 1, "verse": 17, "text": "Eli replied, \u201cGo in peace, and may the God of Israel grant the request that you have asked of him.\u201d"}, {"pk": 2831970, "translation": "NET", "book": 9, "chapter": 1, "verse": 18, "text": "She said, \u201cMay I, your servant, find favor in your sight.\u201d So the woman went her way and got something to eat. Her face no longer looked sad.", "comment": "tc Several medieval Hebrew mss and the Syriac Peshitta lack the words \u201cand got something to eat.\u201d"}, {"pk": 2831971, "translation": "NET", "book": 9, "chapter": 1, "verse": 19, "text": "They got up early the next morning and after worshiping the LORD, they returned to their home at Ramah. Elkanah had marital relations with his wife Hannah, and the LORD remembered her.", "comment": "tn Heb \u201cElkanah knew his wife.\u201d The Hebrew expression is a euphemism for sexual relations.
sn The Lord \u201cremembered\u201d her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness."}, {"pk": 2831972, "translation": "NET", "book": 9, "chapter": 1, "verse": 20, "text": "After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, \u201cI asked the LORD for him.", "comment": "tn Heb \u201cbecause from the Lord I asked him.\u201d The name \u201cSamuel\u201d sounds like the Hebrew verb translated \u201casked.\u201d The explanation of the meaning of the name \u201cSamuel\u201d that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root \u05e9\u05c1\u05d0\u05dc (sh\u2019l, \u201cto ask\u201d), but the consonants do not support this. Nor is it likely that the name comes from the root \u05e9\u05c1\u05de\u05d0 (shm\u2019, \u201cto hear\u201d), for the same reason. It more probably derives from \u05e9\u05c1\u05b6\u05dd (shem, \u201cname\u201d), so that \u201cSamuel\u201d means \u201cname of God.\u201d Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia."}, {"pk": 2831973, "translation": "NET", "book": 9, "chapter": 1, "verse": 21, "text": "This man Elkanah went up with all his family to make the yearly sacrifice to the LORD and to keep his vow,"}, {"pk": 2831974, "translation": "NET", "book": 9, "chapter": 1, "verse": 22, "text": "but Hannah did not go up with them. Instead she told her husband, \u201cOnce the boy is weaned, I will bring him and appear before the LORD, and he will remain there from then on.\u201d", "comment": "tn The disjunctive clause is contrastive here. The words \u201cwith them\u201d have been supplied in the translation for stylistic reasons."}, {"pk": 2831975, "translation": "NET", "book": 9, "chapter": 1, "verse": 23, "text": "So her husband Elkanah said to her, \u201cDo what you think best. Stay until you have weaned him. May the LORD fulfill his promise.\u201d So the woman stayed and nursed her son until she had weaned him.", "comment": "tn Heb \u201cwhat is good in your eyes.\u201d
tn Heb \u201cestablish his word.\u201d This apparently refers to the promise inherent in Eli\u2019s priestly blessing (see v. 17)."}, {"pk": 2831976, "translation": "NET", "book": 9, "chapter": 1, "verse": 24, "text": "Once she had weaned him, she took him up with her, along with three bulls, an ephah of flour, and a container of wine. She brought him to the LORD\u2019s house at Shiloh, even though he was young.", "comment": "tn The Hebrew term translated \u201ccontainer\u201d may denote either a clay storage jar (cf. CEV \u201ca clay jar full of wine\u201d) or a leather container (cf. NAB, NIV, NRSV \u201ca skin of wine\u201d; NCV \u201ca leather bag filled with (full of TEV) wine.\u201d
tc Heb \u201cand the boy was a boy.\u201d If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either \u201cand the boy was with them\u201d (so LXX) or \u201cand the boy was with her\u201d (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.
sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel."}, {"pk": 2831977, "translation": "NET", "book": 9, "chapter": 1, "verse": 25, "text": "Once the bull had been slaughtered, they brought the boy to Eli."}, {"pk": 2831978, "translation": "NET", "book": 9, "chapter": 1, "verse": 26, "text": "She said, \u201cJust as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the LORD."}, {"pk": 2831979, "translation": "NET", "book": 9, "chapter": 1, "verse": 27, "text": "I prayed for this boy, and the LORD has given me the request that I asked of him."}, {"pk": 2831980, "translation": "NET", "book": 9, "chapter": 1, "verse": 28, "text": "Now I dedicate him to the LORD. From this time on he is dedicated to the LORD.\u201d Then they worshiped the LORD there.", "comment": "tn Heb \u201che,\u201d apparently referring to Samuel (but cf. CEV \u201cElkanah\u201d). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT)."}, {"pk": 2831981, "translation": "NET", "book": 9, "chapter": 2, "verse": 1, "text": "Hannah prayed, \u201cMy heart rejoices in the LORD; my horn is exalted high because of the LORD. I loudly denounce my enemies, for I am happy that you delivered me.", "comment": "tn Heb \u201cprayed and said.\u201d This is somewhat redundant in contemporary English and has been simplified in the translation.
tn Heb \u201cfor I rejoice in your deliverance.\u201d
sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.
tn Heb \u201cmy mouth opens wide against.\u201d"}, {"pk": 2831982, "translation": "NET", "book": 9, "chapter": 2, "verse": 2, "text": "No one is holy like the LORD! There is no one other than you! There is no rock like our God!", "comment": "sn In this context God\u2019s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.
tn The LXX has \u201cand there is none righteous like our God.\u201d The Hebrew term translated \u201crock\u201d refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV \u201cno protector like our God\u201d; CEV \u201cWe\u2019re safer with you than on a high mountain.\u201d"}, {"pk": 2831983, "translation": "NET", "book": 9, "chapter": 2, "verse": 3, "text": "Don\u2019t keep speaking so arrogantly, letting proud talk come out of your mouth! For the LORD is a God who knows; he evaluates what people do.", "comment": "tc The MT (Qere) reads \u201cand by him actions are weighed.\u201d The translation assumes that reading of the Qere \u05d5\u05b0\u05dc\u05d5\u05b9 (v\u00fflo, \u201cand by him\u201d), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib \u05d5\u05b0\u05dc\u05d5\u05b9\u05d0 (v\u00fflo\u2019, \u201cand not\u201d).
tn Heb \u201cproudly, proudly.\u201d If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic."}, {"pk": 2831984, "translation": "NET", "book": 9, "chapter": 2, "verse": 4, "text": "The bows of warriors are shattered, but those who stumble find their strength reinforced."}, {"pk": 2831985, "translation": "NET", "book": 9, "chapter": 2, "verse": 5, "text": "Those who are well-fed hire themselves out to earn food, but the hungry no longer lack. Even the barren woman gives birth to seven, but the one with many children withers away.", "comment": "sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God\u2019s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.
tc Against BHS but with the MT, the preposition (\u05e2\u05b7\u05d3, \u2019ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.
tn Or \u201clanguishes.\u201d"}, {"pk": 2831986, "translation": "NET", "book": 9, "chapter": 2, "verse": 6, "text": "The LORD both kills and gives life; he brings down to the grave and raises up.", "comment": "tn Heb \u201cSheol\u201d; NAB \u201cthe nether world\u201d; CEV \u201cthe world of the dead.\u201d"}, {"pk": 2831987, "translation": "NET", "book": 9, "chapter": 2, "verse": 7, "text": "The LORD impoverishes and makes wealthy; he humbles and he exalts."}, {"pk": 2831988, "translation": "NET", "book": 9, "chapter": 2, "verse": 8, "text": "He lifts the weak from the dust; he raises the poor from the ash heap to seat them with princes and to bestow on them an honored position. The foundations of the earth belong to the LORD, and he has placed the world on them.", "comment": "tn Heb \u201ca seat of honor.\u201d
tn Or \u201clowly\u201d; Heb \u201cinsignificant.\u201d
tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens."}, {"pk": 2831989, "translation": "NET", "book": 9, "chapter": 2, "verse": 9, "text": "He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one\u2019s own strength that one prevails.", "comment": "tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (\u201chis holy ones\u201d) rather than the singular (\u201chis holy one\u201d) of the Kethib.
tn Heb \u201cguards the feet of.\u201d The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b."}, {"pk": 2831990, "translation": "NET", "book": 9, "chapter": 2, "verse": 10, "text": "The LORD shatters his adversaries; he thunders against them from the heavens. The LORD executes judgment to the ends of the earth. He will strengthen his king and exalt the power of his anointed one.\u201d", "comment": "tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah\u2019s prayer Israel did not yet have a king.
tn Heb \u201cthe horn,\u201d here a metaphor for power or strength. Cf. NCV \u201cmake his appointed king strong\u201d; NLT \u201cincreases the might of his anointed one.\u201d
tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23\u201324.sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (\u201chis adversaries,\u201d similarly many other English versions) rather than the singular (\u201chis adversary\u201d) of the Kethib.
tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
tn The Hebrew preposition here has the sense of \u201cfrom within.\u201d"}, {"pk": 2831991, "translation": "NET", "book": 9, "chapter": 2, "verse": 11, "text": "Then Elkanah went back home to Ramah. But the boy was serving the LORD under the supervision of Eli the priest.", "comment": "tn Heb \u201cwith [or \u201cbefore\u201d] the face of.\u201d"}, {"pk": 2831992, "translation": "NET", "book": 9, "chapter": 2, "verse": 12, "text": "The sons of Eli were wicked men. They did not recognize the LORD\u2019s authority.", "comment": "tn Heb \u201cthey did not know the Lord.\u201d The verb here has the semantic nuance \u201crecognize the authority of.\u201d Eli\u2019s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.
tn Heb \u201csons of worthlessness.\u201d"}, {"pk": 2831993, "translation": "NET", "book": 9, "chapter": 2, "verse": 13, "text": "Now the priests would always treat the people in the following way: Whenever anyone was making a sacrifice, while the meat was boiling, the priest\u2019s attendant would come with a three-pronged fork in his hand.", "comment": "sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.
tn Heb \u201cthe habit of the priests with the people [was this].\u201d"}, {"pk": 2831994, "translation": "NET", "book": 9, "chapter": 2, "verse": 14, "text": "He would jab it into the basin, kettle, caldron, or pot, and everything that the fork brought up the priest would take for himself. This is what they used to do to all the Israelites when they came there to Shiloh.", "comment": "tn Heb \u201cto all Israel.\u201d"}, {"pk": 2831995, "translation": "NET", "book": 9, "chapter": 2, "verse": 15, "text": "Even before they burned the fat, the priest\u2019s attendant would come and say to the person who was making the sacrifice, \u201cHand over some meat for the priest to roast! He won\u2019t take boiled meat from you, but only raw.\u201d", "comment": "tn Heb \u201cliving.\u201d"}, {"pk": 2831996, "translation": "NET", "book": 9, "chapter": 2, "verse": 16, "text": "If the individual said to him, \u201cFirst let the fat be burned away, and then take for yourself whatever you wish,\u201d he would say, \u201cNo! Hand it over right now! If you don\u2019t, I will take it forcibly!\u201d", "comment": "tc The translation follows the Qere and many medieval Hebrew mss (\u201cno\u201d) rather than the Kethib and MT, which read \u201cto him.\u201d"}, {"pk": 2831997, "translation": "NET", "book": 9, "chapter": 2, "verse": 17, "text": "The sin of these young men was very great in the LORD\u2019s sight, for they treated the LORD\u2019s offering with contempt.", "comment": "tc Heb \u201cthe men,\u201d which is absent from one medieval Hebrew ms, a Qumran ms, and the LXX."}, {"pk": 2831998, "translation": "NET", "book": 9, "chapter": 2, "verse": 18, "text": "Now Samuel was ministering before the LORD. The boy was dressed in a linen ephod."}, {"pk": 2831999, "translation": "NET", "book": 9, "chapter": 2, "verse": 19, "text": "His mother used to make him a small robe and bring it up to him at regular intervals when she would go up with her husband to make the annual sacrifice."}, {"pk": 2832000, "translation": "NET", "book": 9, "chapter": 2, "verse": 20, "text": "Eli would bless Elkanah and his wife saying, \u201cMay the LORD raise up for you descendants from this woman to replace the one that she dedicated to the LORD.\u201d Then they would go to their home.", "comment": "tn Heb \u201cseed.\u201d
tn The MT has a masculine verb here, but in light of the context the reference must be to Hannah. It is possible that the text of the MT is incorrect here (cf. the ancient versions), in which case the text should be changed to read either a passive participle or better, the third feminine singular of the verb. If the MT is correct here, perhaps the masculine is to be understood in a nonspecific and impersonal way, allowing for a feminine antecedent. In any case, the syntax of the MT is unusual here.
tn Heb \u201chis.\u201d"}, {"pk": 2832001, "translation": "NET", "book": 9, "chapter": 2, "verse": 21, "text": "So the LORD graciously attended to Hannah, and she was able to conceive and gave birth to three sons and two daughters. The boy Samuel grew up at the LORD\u2019s sanctuary.", "comment": "tn Heb \u201cwith the Lord.\u201d Cf. NAB, TEV \u201cin the service of the Lord\u201d; NIV, NRSV, NLT \u201cin the presence of the Lord\u201d; CEV \u201cat the Lord\u2019s house in Shiloh.\u201d"}, {"pk": 2832002, "translation": "NET", "book": 9, "chapter": 2, "verse": 22, "text": "Now Eli was very old when he heard about everything that his sons used to do to all the people of Israel and how they used to have sex with the women who were stationed at the entrance to the tent of meeting.", "comment": "tn Heb \u201cto all Israel.\u201d
tn Heb \u201clie with.\u201d"}, {"pk": 2832003, "translation": "NET", "book": 9, "chapter": 2, "verse": 23, "text": "He said to them, \u201cWhy do you behave in this way? For I hear about these evil things from all these people.", "comment": "tc For \u201cthese\u201d the LXX has \u201cof the Lord\u201d (\u03ba\u03c5\u03c1\u03af\u03bf\u03c5, kuriou), perhaps through the influence of the final phrase of v. 24 (\u201cthe people of the Lord\u201d). Somewhat less likely is the view that the MT reading is due to a distorted dittography of the first word of v. 24. The Vulgate lacks the word."}, {"pk": 2832004, "translation": "NET", "book": 9, "chapter": 2, "verse": 24, "text": "This ought not to be, my sons! For the report that I hear circulating among the LORD\u2019s people is not good.", "comment": "tn Heb \u201cno.\u201d"}, {"pk": 2832005, "translation": "NET", "book": 9, "chapter": 2, "verse": 25, "text": "If a man sins against a man, one may appeal to God on his behalf. But if a man sins against the LORD, who then will intercede for him?\u201d But Eli\u2019s sons would not listen to their father, for the LORD had decided to kill them.", "comment": "tn Heb \u201cthey\u201d; the referent (Eli\u2019s sons) has been specified in the translation for clarity.
tn Heb \u201cdesired.\u201d"}, {"pk": 2832006, "translation": "NET", "book": 9, "chapter": 2, "verse": 26, "text": "Now the boy Samuel was growing up and finding favor both with the LORD and with people."}, {"pk": 2832007, "translation": "NET", "book": 9, "chapter": 2, "verse": 27, "text": "A man of God came to Eli and said to him, \u201cThis is what the LORD says: \u2018Did I not plainly reveal myself to your ancestor\u2019s house when they were in Egypt in the house of Pharaoh?", "comment": "tn Heb \u201cto your father\u2019s\u201d (also in vv. 28, 30).
tn The infinitive absolute appears before the finite verb for emphasis."}, {"pk": 2832008, "translation": "NET", "book": 9, "chapter": 2, "verse": 28, "text": "I chose your ancestor from all the tribes of Israel to be my priest, to offer sacrifice on my altar, to burn incense, and to bear the ephod before me. I gave to your ancestor\u2019s house all the fire offerings made by the Israelites.", "comment": "tn Heb \u201chim\u201d; the referent (Eli\u2019s ancestor, i.e., Aaron) has been specified in the translation for clarity."}, {"pk": 2832009, "translation": "NET", "book": 9, "chapter": 2, "verse": 29, "text": "Why are you scorning my sacrifice and my offering that I commanded for my dwelling place? You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.\u2019", "comment": "tn Heb \u201cwhich I commanded, dwelling place.\u201d The noun is functioning as an adverbial accusative in relation to the verb. Since God\u2019s dwelling place/sanctuary is in view, the pronoun \u201cmy\u201d is supplied in the translation.
tc The MT has a plural \u201cyou\u201d here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb \u201cyou have honored\u201d later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (\u201cyou have made yourselves fat\u201d)."}, {"pk": 2832010, "translation": "NET", "book": 9, "chapter": 2, "verse": 30, "text": "Therefore the LORD, the God of Israel, says, \u2018I really did say that your house and your ancestor\u2019s house would serve me forever.\u2019 But now the LORD says, \u2018May it never be! For I will honor those who honor me, but those who despise me will be cursed!", "comment": "tn Heb \u201cmay it be far removed from me.\u201d
tn The infinitive absolute appears before the finite verb for emphasis.
tn Heb \u201cwalk about before.\u201d"}, {"pk": 2832011, "translation": "NET", "book": 9, "chapter": 2, "verse": 31, "text": "In fact, days are coming when I will remove your strength and the strength of your father\u2019s house. There will not be an old man in your house!", "comment": "tn Heb \u201cchop off your arm.\u201d The arm here symbolizes strength and activity.
tn Heb \u201carm.\u201d"}, {"pk": 2832012, "translation": "NET", "book": 9, "chapter": 2, "verse": 32, "text": "You will see trouble in my dwelling place! Israel will experience blessings, but there will not be an old man in your house for all time.", "comment": "tn Heb \u201cin all which he does good with Israel.\u201d
tc The LXX and a Qumran manuscript have the first person pronoun \u201cmy\u201d here.
tn Heb \u201call the days.\u201d
tn Heb \u201cyou will see [the] trouble of [the] dwelling place.\u201d Since God\u2019s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29)."}, {"pk": 2832013, "translation": "NET", "book": 9, "chapter": 2, "verse": 33, "text": "Any one of you that I do not cut off from my altar, I will cause your eyes to fail and will cause you grief. All of those born to your family will die in the prime of life.", "comment": "tn Heb \u201cand to cause your soul grief.\u201d
tc The text is difficult. The MT literally says \u201cthey will die [as] men.\u201d Apparently the meaning is that they will be cut off in the prime of their life without reaching old age. The LXX and a Qumran ms, however, have the additional word \u201csword\u201d (\u201cthey will die by the sword of men\u201d). This is an easier reading (cf. NAB, NRSV, TEV, CEV, NLT), but that fact is not in favor of its originality.
tn Heb \u201cand all the increase of your house.\u201d
tc The LXX, a Qumran ms, and a few old Latin mss have the third person pronominal suffix \u201chis\u201d here.
tn Heb \u201cto cause your eyes to fail.\u201d Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16; Pss 69:3; 119:82; Lam 2:11; 4:17)."}, {"pk": 2832014, "translation": "NET", "book": 9, "chapter": 2, "verse": 34, "text": "This will be a confirming sign for you that will be fulfilled through your two sons, Hophni and Phinehas: in a single day they both will die!", "comment": "tn Heb \u201cand this to you [is] the sign which will come to both of your sons.\u201d"}, {"pk": 2832015, "translation": "NET", "book": 9, "chapter": 2, "verse": 35, "text": "Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a secure dynasty and he will serve my chosen one for all time.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cand he will walk about before my anointed one all the days.\u201d"}, {"pk": 2832016, "translation": "NET", "book": 9, "chapter": 2, "verse": 36, "text": "Everyone who remains in your house will come to bow before him for a little money and for a scrap of bread. Each will say, \u2018Assign me to a priestly task so I can eat a scrap of bread.\u2019\u201d", "comment": "tn Heb \u201ca piece of silver\u201d (so KJV, NAB, NASB, NIV, NRSV)."}, {"pk": 2832017, "translation": "NET", "book": 9, "chapter": 3, "verse": 1, "text": "Now the boy Samuel continued serving the LORD under Eli\u2019s supervision. Word from the LORD was rare in those days; revelatory visions were infrequent.", "comment": "tn Heb \u201cbefore Eli.\u201d"}, {"pk": 2832018, "translation": "NET", "book": 9, "chapter": 3, "verse": 2, "text": "Eli\u2019s eyes had begun to fail, so that he was unable to see well. At that time he was lying down in his place,"}, {"pk": 2832019, "translation": "NET", "book": 9, "chapter": 3, "verse": 3, "text": "and the lamp of God had not yet been extinguished. Samuel was lying down in the temple of the LORD as well; the ark of God was also there."}, {"pk": 2832020, "translation": "NET", "book": 9, "chapter": 3, "verse": 4, "text": "The LORD called to Samuel, and he replied, \u201cHere I am!\u201d"}, {"pk": 2832021, "translation": "NET", "book": 9, "chapter": 3, "verse": 5, "text": "Then he ran to Eli and said, \u201cHere I am, for you called me.\u201d But Eli said, \u201cI didn\u2019t call you. Go back and lie down.\u201d So he went back and lay down.", "comment": "tn Heb \u201che\u201d; the referent (Eli) has been specified in the translation for clarity."}, {"pk": 2832022, "translation": "NET", "book": 9, "chapter": 3, "verse": 6, "text": "The LORD again called, \u201cSamuel!\u201d So Samuel got up and went to Eli and said, \u201cHere I am, for you called me.\u201d But Eli said, \u201cI didn\u2019t call you, my son. Go back and lie down.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Eli) has been specified in the translation for clarity."}, {"pk": 2832023, "translation": "NET", "book": 9, "chapter": 3, "verse": 7, "text": "Now Samuel did not yet know the LORD; the word of the LORD had not yet been revealed to him."}, {"pk": 2832024, "translation": "NET", "book": 9, "chapter": 3, "verse": 8, "text": "Then the LORD called Samuel a third time. So he got up and went to Eli and said, \u201cHere I am, for you called me!\u201d Eli then realized that it was the LORD who was calling the boy."}, {"pk": 2832025, "translation": "NET", "book": 9, "chapter": 3, "verse": 9, "text": "So Eli said to Samuel, \u201cGo back and lie down. When he calls you, say, \u201cSpeak, LORD, for your servant is listening.\u201d So Samuel went back and lay down in his place."}, {"pk": 2832026, "translation": "NET", "book": 9, "chapter": 3, "verse": 10, "text": "Then the LORD came and stood nearby, calling as he had previously done, \u201cSamuel! Samuel!\u201d Samuel replied, \u201cSpeak, for your servant is listening!\u201d"}, {"pk": 2832027, "translation": "NET", "book": 9, "chapter": 3, "verse": 11, "text": "The LORD said to Samuel, \u201cLook! I am about to do something in Israel; when anyone hears about it, both of his ears will tingle.", "comment": "tn The Hebrew text adds \u201cso that\u201d here, formally connecting this clause with the next."}, {"pk": 2832028, "translation": "NET", "book": 9, "chapter": 3, "verse": 12, "text": "On that day I will carry out against Eli everything that I spoke about his house \u2014 from start to finish!", "comment": "tn Or \u201cfulfill.\u201d"}, {"pk": 2832029, "translation": "NET", "book": 9, "chapter": 3, "verse": 13, "text": "You should tell him that I am about to judge his house forever because of the sin that he knew about. For his sons were cursing God, and he did not rebuke them.", "comment": "tc The MT has \u05d5\u05b0\u05d4\u05b4\u05d2\u05bc\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9 \u05dc\u05d5\u05b9 (v\u00ffhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (\u201cI will say to him\u201d). But the future reference makes more sense if Samuel is the subject. This would require dropping the final \u05d9 (yod) and reading the 2nd person masculine singular \u05d5\u05b0\u05d4\u05b4\u05d2\u05bc\u05b7\u05d3\u05b0\u05ea\u05bc\u05b8 (v\u00ffhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean \u201cI said to him,\u201d but for this we would expect the preterite with vav consecutive.
tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 \u00a7119.p.
tc The translation follows the LXX \u03b8\u03b5\u03cc\u03bd (qeon, \u201cGod\u201d) rather than the MT \u05dc\u05b8\u05d4\u05b6\u05dd (lahem, \u201cto them\u201d). The MT seems to mean \u201cthey were bringing a curse on themselves\u201d (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means \u201cto curse,\u201d not \u201cto bring a curse on,\u201d and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or \u201cemendations of the scribes.\u201d Why would the ancient copyists alter the original statement about Eli\u2019s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters \u05d0 and \u05d9 (alef and yod) from the word for \u201cGod,\u201d with the result that the text then read \u201cto them.\u201d If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (\u03ba\u03b1\u03ba\u03bf\u03bb\u03bf\u03b3\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u03b8\u03b5\u03cc\u03bd, kakologounte\" qeon) and a few mss of the Old Latin in reading \u201cGod\u201d rather than the MT \u201cto them.\u201d Cf. also NAB, NRSV, NLT."}, {"pk": 2832030, "translation": "NET", "book": 9, "chapter": 3, "verse": 14, "text": "Therefore I swore an oath to the house of Eli, \u2018The sin of the house of Eli can never be forgiven by sacrifice or by grain offering.\u2019\u201d"}, {"pk": 2832031, "translation": "NET", "book": 9, "chapter": 3, "verse": 15, "text": "So Samuel lay down until morning. Then he opened the doors of the LORD\u2019s house. But Samuel was afraid to tell Eli about the vision."}, {"pk": 2832032, "translation": "NET", "book": 9, "chapter": 3, "verse": 16, "text": "However, Eli called Samuel and said, \u201cSamuel, my son!\u201d He replied, \u201cHere I am.\u201d"}, {"pk": 2832033, "translation": "NET", "book": 9, "chapter": 3, "verse": 17, "text": "Eli said, \u201cWhat message did he speak to you? Don\u2019t conceal it from me. God will judge you severely if you conceal from me anything that he said to you!\u201d", "comment": "tn Heb \u201che\u201d; the referent (Eli) has been specified in the translation for clarity.
tn Heb \u201cSo God will do to you and thus he will add.\u201d The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, \u201cMay God do to you and thus may he add.\u201d"}, {"pk": 2832034, "translation": "NET", "book": 9, "chapter": 3, "verse": 18, "text": "So Samuel told him everything. He did not hold back anything from him. Eli said, \u201cThe LORD will do what he pleases.\u201d", "comment": "tn Heb \u201cwhat is good in his eyes.\u201d
tn Heb \u201che\u201d; the referent (Eli) has been specified in the translation for clarity."}, {"pk": 2832035, "translation": "NET", "book": 9, "chapter": 3, "verse": 19, "text": "Samuel continued to grow, and the LORD was with him. None of his prophecies fell to the ground unfulfilled.", "comment": "tn Heb \u201cand he did not cause to fall from all his words to the ground.\u201d"}, {"pk": 2832036, "translation": "NET", "book": 9, "chapter": 3, "verse": 20, "text": "All Israel from Dan to Beer Sheba realized that Samuel was confirmed as a prophet of the LORD."}, {"pk": 2832037, "translation": "NET", "book": 9, "chapter": 3, "verse": 21, "text": "Then the LORD again appeared in Shiloh, for it was in Shiloh that the LORD had revealed himself to Samuel through the word of the LORD.", "comment": "tc The LXX has a lengthy addition here: \u201cAnd Samuel was acknowledged to be a prophet of the Lord in all Israel, from one end to the other. Eli was very old and, as for his sons, their way kept getting worse and worse before the Lord.\u201d The Hebraic nature of the Greek syntax used here suggests that the LXX translator was accurately rendering a Hebrew variant and not simply expanding the text on his own initiative.
tn The chapter division at this point is inappropriate. 1 Sam 4:1a is best understood as the conclusion to chap. 3 rather than the beginning of chap. 4."}, {"pk": 2832038, "translation": "NET", "book": 9, "chapter": 4, "verse": 1, "text": "Samuel revealed the word of the LORD to all Israel. Then the Israelites went out to fight the Philistines. They camped at Ebenezer, and the Philistines camped at Aphek.", "comment": "tn Heb \u201cand the word of Samuel was.\u201d The present translation understands Samuel to be the speaker of the divine word (\u201cSamuel\u201d is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (\u201cSamuel\u201d is an objective genitive in this case) who in turn reported it to Israel.
tn Heb \u201cand Israel went out to meet the Philistines for battle.\u201d
tn Heb \u201cthe stone, the help.\u201d The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1."}, {"pk": 2832039, "translation": "NET", "book": 9, "chapter": 4, "verse": 2, "text": "The Philistines arranged their forces to fight Israel. As the battle spread out, Israel was defeated by the Philistines, who killed about four thousand men in the battle line in the field.", "comment": "tn Heb \u201cthe Philistines, and they killed.\u201d The pronoun \u201cthey\u201d has been translated as a relative pronoun (\u201cwho\u201d) to make it clear to the English reader that the Philistines were the ones who did the killing.
tn Heb \u201cto meet.\u201d
tn The MT has \u05d5\u05b7\u05ea\u05bc\u05b4\u05d8\u05bc\u05b9\u05e9\u05c1 (vattittosh), from the root \u05e0\u05d8\u05e9\u05c1 (ntsh). This verb normally means \u201cto leave,\u201d \u201cto forsake,\u201d or \u201cto permit,\u201d but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either \u05d5\u05b7\u05ea\u05bc\u05b5\u05d8 (vattet, \u201cand it spread out\u201d), from the root \u05e0\u05d8\u05d4 (nth), or \u05d5\u05b7\u05ea\u05bc\u05b4\u05e7\u05b6\u05e9\u05c1 (vattiqesh, \u201cand it grew fierce\u201d), from the root \u05e7\u05e9\u05c2\u05d4 (qsh). The former suggestion is apparently supported by the LXX \u1f14\u03ba\u03bb\u03b9\u03bd\u03b5\u03bd (eklinen, \u201cit inclined\u201d) and is adopted in the translation.
tn Heb \u201cbefore.\u201d"}, {"pk": 2832040, "translation": "NET", "book": 9, "chapter": 4, "verse": 3, "text": "When the army came back to the camp, the elders of Israel said, \u201cWhy did the LORD let us be defeated today by the Philistines? Let\u2019s take with us the ark of the covenant of the LORD from Shiloh. When it is with us, it will save us from the hand of our enemies.", "comment": "tn Or \u201cpeople.\u201d
tn Heb \u201cbefore.\u201d
tn Heb \u201cand it will come in our midst and it will save.\u201d After the cohortative (see \u201clet\u2019s take\u201d), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, \u201cwhen he is with us, he will save us.\u201d"}, {"pk": 2832041, "translation": "NET", "book": 9, "chapter": 4, "verse": 4, "text": "So the army sent to Shiloh, and they took from there the ark of the covenant of the LORD of hosts who sits between the cherubim. Now the two sons of Eli, Hophni and Phineas, were there with the ark of the covenant of God.", "comment": "tn Or \u201cpeople.\u201d"}, {"pk": 2832042, "translation": "NET", "book": 9, "chapter": 4, "verse": 5, "text": "When the ark of the covenant of the LORD arrived at the camp, all Israel shouted so loudly that the ground shook.", "comment": "tn Heb \u201cshouted [with] a great shout.\u201d"}, {"pk": 2832043, "translation": "NET", "book": 9, "chapter": 4, "verse": 6, "text": "When the Philistines heard the sound of the shout, they said, \u201cWhat is this loud shout in the camp of the Hebrews?\u201d Then they realized that the ark of the LORD had arrived at the camp."}, {"pk": 2832044, "translation": "NET", "book": 9, "chapter": 4, "verse": 7, "text": "The Philistines were scared because they thought that gods had come to the camp. They said, \u201cToo bad for us! We\u2019ve never seen anything like this!", "comment": "tn The Hebrew text has a direct quote, \u201cbecause they said, \u2018Gods have come to the camp.\u2019\u201d Even though the verb translated \u201chave come\u201d is singular, the following subject should be taken as plural (\u201cgods\u201d), as v. 8 indicates. Some emend the verb to a plural form.
tn Traditionally \u201cwoe to.\u201d They thought disaster was imminent."}, {"pk": 2832045, "translation": "NET", "book": 9, "chapter": 4, "verse": 8, "text": "Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert!"}, {"pk": 2832046, "translation": "NET", "book": 9, "chapter": 4, "verse": 9, "text": "Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!\u201d"}, {"pk": 2832047, "translation": "NET", "book": 9, "chapter": 4, "verse": 10, "text": "So the Philistines fought. Israel was defeated; they all ran home. The slaughter was very great; thirty thousand foot soldiers fell in battle.", "comment": "tn Heb \u201cand they fled, each to his tents.\u201d"}, {"pk": 2832048, "translation": "NET", "book": 9, "chapter": 4, "verse": 11, "text": "The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed."}, {"pk": 2832049, "translation": "NET", "book": 9, "chapter": 4, "verse": 12, "text": "On that day a Benjaminite ran from the battle lines and came to Shiloh. His clothes were torn and dirt was on his head.", "comment": "tn Or perhaps, \u201cthe same day.\u201d On this use of the demonstrative pronoun see Jo\u00fcon 2:532 \u00a7143.f."}, {"pk": 2832050, "translation": "NET", "book": 9, "chapter": 4, "verse": 13, "text": "When he arrived in Shiloh, Eli was sitting in his chair watching by the side of the road, for he was very worried about the ark of God. As the man entered the city to give his report, the whole city cried out.", "comment": "tn Heb \u201cand the man came to report in the city.\u201d
tc Read with many medieval Hebrew mss, the Qere, and much versional evidence \u05d9\u05b7\u05d3 (yad, \u201chand\u201d) rather than MT \u05d9\u05b7\u05da\u05b0 (yakh).
tn Heb \u201chis heart was trembling.\u201d"}, {"pk": 2832051, "translation": "NET", "book": 9, "chapter": 4, "verse": 14, "text": "When Eli heard the outcry, he said, \u201cWhat is this commotion?\u201d The man quickly came and told Eli.", "comment": "tn Heb \u201cthe sound of the cry.\u201d
tn Heb \u201cthe sound of this commotion.\u201d"}, {"pk": 2832052, "translation": "NET", "book": 9, "chapter": 4, "verse": 15, "text": "Now Eli was ninety-eight years old and his eyes looked straight ahead; he was unable to see.", "comment": "tn Heb \u201cwere set\u201d or \u201cwere fixed,\u201d i.e., without vision."}, {"pk": 2832053, "translation": "NET", "book": 9, "chapter": 4, "verse": 16, "text": "The man said to Eli, \u201cI am the one who came from the battle lines! Just today I fled from the battle lines!\u201d Eli asked, \u201cHow did things go, my son?\u201d", "comment": "tn Heb \u201che\u201d; the referent (Eli) has been specified in the translation for clarity."}, {"pk": 2832054, "translation": "NET", "book": 9, "chapter": 4, "verse": 17, "text": "The messenger replied, \u201cIsrael has fled from the Philistines! The army has suffered a great defeat! Your two sons, Hophni and Phineas, are dead! The ark of God has been captured!\u201d", "comment": "tn Heb \u201cbefore.\u201d"}, {"pk": 2832055, "translation": "NET", "book": 9, "chapter": 4, "verse": 18, "text": "When he mentioned the ark of God, Eli fell backward from his chair beside the gate. He broke his neck and died, for he was old and heavy. He had judged Israel for forty years.", "comment": "tn Heb \u201cthe man.\u201d
tn Heb \u201che\u201d; the referent (Eli) has been specified in the translation for clarity."}, {"pk": 2832056, "translation": "NET", "book": 9, "chapter": 4, "verse": 19, "text": "His daughter-in-law, the wife of Phineas, was pregnant and close to giving birth. When she heard that the ark of God was captured and that her father-in-law and her husband were dead, she doubled over and gave birth. But her labor pains were too much for her."}, {"pk": 2832057, "translation": "NET", "book": 9, "chapter": 4, "verse": 20, "text": "As she was dying, the women who were there with her said, \u201cDon\u2019t be afraid! You have given birth to a son!\u201d But she did not reply or pay any attention.", "comment": "tn Heb \u201cand she did not set her heart.\u201d"}, {"pk": 2832058, "translation": "NET", "book": 9, "chapter": 4, "verse": 21, "text": "She named the boy Ichabod, saying, \u201cThe glory has departed from Israel,\u201d referring to the capture of the ark of God and the deaths of her father-in-law and her husband.", "comment": "sn The name Ichabod (\u05d0\u05b4\u05d9\u05be\u05db\u05b8\u05d1\u05d5\u05b9\u05d3) may mean, \u201cWhere is the glory?\u201d"}, {"pk": 2832059, "translation": "NET", "book": 9, "chapter": 4, "verse": 22, "text": "She said, \u201cThe glory has departed from Israel, because the ark of God has been captured.\u201d"}, {"pk": 2832060, "translation": "NET", "book": 9, "chapter": 5, "verse": 1, "text": "Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod."}, {"pk": 2832061, "translation": "NET", "book": 9, "chapter": 5, "verse": 2, "text": "The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon."}, {"pk": 2832062, "translation": "NET", "book": 9, "chapter": 5, "verse": 3, "text": "When the residents of Ashdod got up early the next day, Dagon was lying on the ground before the ark of the LORD. So they took Dagon and set him back in his place.", "comment": "tc The LXX adds \u201cthey entered the temple of Dagon and saw.\u201d"}, {"pk": 2832063, "translation": "NET", "book": 9, "chapter": 5, "verse": 4, "text": "But when they got up early the following day, Dagon was again lying on the ground before the ark of the LORD. The head of Dagon and his two hands were sheared off and were lying at the threshold. Only Dagon\u2019s body was left intact.", "comment": "tc Heb \u201conly Dagon was left.\u201d We should probably read the word \u05d2\u05bc\u05b5\u05d5 (gev, \u201cback\u201d) before Dagon, understanding it to have the sense of the similar word \u05d2\u05bc\u05b0\u05d5\u05b4\u05d9\u05bc\u05b8\u05d4 (g\u00ffviyyah, \u201cbody\u201d). This variant is supported by the following evidence: The LXX has \u1f21 \u1fe5\u03ac\u03c7\u03b9\u03c2 (Jh rJacis, \u201cthe back\u201d or \u201ctrunk\u201d); the Syriac Peshitta has wegusmeh (\u201cand the body of\u201d); the Targum has gupyeh (\u201cthe body of\u201d); the Vulgate has truncus (\u201cthe trunk of,\u201d cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase \u201cDagon\u2019s body.\u201d"}, {"pk": 2832064, "translation": "NET", "book": 9, "chapter": 5, "verse": 5, "text": "(For this reason, to this very day, neither Dagon\u2019s priests nor anyone else who enters Dagon\u2019s temple step on Dagon\u2019s threshold in Ashdod.)"}, {"pk": 2832065, "translation": "NET", "book": 9, "chapter": 5, "verse": 6, "text": "The LORD attacked the residents of Ashdod severely, bringing devastation on them. He struck the people of both Ashdod and the surrounding area with sores.", "comment": "tc The LXX and Vulgate add the following: \u201cAnd mice multiplied in their land, and the terror of death was throughout the entire city.\u201dtn Or \u201ctumors\u201d (so ASV, NASB, NIV, NRSV, NLT); NCV \u201cgrowths on their skin\u201d; KJV \u201cemerods\u201d; NAB \u201chemorrhoids.\u201d
tn The words \u201cthe people of\u201d are supplied in the translation for clarification.
tn Heb \u201cthe hand of the Lord was heavy upon.\u201d"}, {"pk": 2832066, "translation": "NET", "book": 9, "chapter": 5, "verse": 7, "text": "When the people of Ashdod saw what was happening, they said, \u201cThe ark of the God of Israel should not remain with us, for he has attacked both us and our god Dagon!\u201d", "comment": "tn Heb \u201cmen.\u201d
tn Heb \u201cfor his hand is severe upon.\u201d"}, {"pk": 2832067, "translation": "NET", "book": 9, "chapter": 5, "verse": 8, "text": "So they assembled all the leaders of the Philistines and asked, \u201cWhat should we do with the ark of the God of Israel?\u201d They replied, \u201cThe ark of the God of Israel should be moved to Gath.\u201d So they moved the ark of the God of Israel.", "comment": "tn Heb \u201cand they sent and gathered.\u201d"}, {"pk": 2832068, "translation": "NET", "book": 9, "chapter": 5, "verse": 9, "text": "But after it had been moved the LORD attacked that city as well, causing a great deal of panic. He struck all the people of that city with sores.", "comment": "tn See the note on this term in v. 6. Cf. KJV \u201cand they had emerods in their secret parts.\u201d
tn Heb \u201cthe hand of the Lord was against the city.\u201d
tn Heb \u201cand he struck the men of the city from small and to great.\u201d"}, {"pk": 2832069, "translation": "NET", "book": 9, "chapter": 5, "verse": 10, "text": "So they sent the ark of God to Ekron. But when the ark of God arrived at Ekron, the residents of Ekron cried out saying, \u201cThey have brought the ark of the God of Israel here to kill our people!\u201d", "comment": "tn Heb \u201cmy.\u201d
tn Heb \u201cto me.\u201d"}, {"pk": 2832070, "translation": "NET", "book": 9, "chapter": 5, "verse": 11, "text": "So they assembled all the leaders of the Philistines and said, \u201cGet the ark of the God of Israel out of here! Let it go back to its own place so that it won\u2019t kill us and our people!\u201d The terror of death was throughout the entire city; God was attacking them very severely there.", "comment": "tn Heb \u201cmy.\u201d
tn Heb \u201cthe hand of God was very heavy there.\u201d
tn Or \u201cpanic.\u201d
tn Heb \u201cand they sent and gathered.\u201d
tn Heb \u201cme.\u201d"}, {"pk": 2832071, "translation": "NET", "book": 9, "chapter": 5, "verse": 12, "text": "The people who did not die were struck with sores; the city\u2019s cry for help went all the way up to heaven.", "comment": "tn Heb \u201cmen.\u201d"}, {"pk": 2832072, "translation": "NET", "book": 9, "chapter": 6, "verse": 1, "text": "When the ark of the LORD had been in the land of the Philistines for seven months,", "comment": "tn Heb \u201cfield.\u201d
tc The LXX adds \u201cand their land swarmed with mice.\u201d"}, {"pk": 2832073, "translation": "NET", "book": 9, "chapter": 6, "verse": 2, "text": "the Philistines called the priests and the omen readers, saying, \u201cWhat should we do with the ark of the LORD? Advise us as to how we should send it back to its place.\u201d"}, {"pk": 2832074, "translation": "NET", "book": 9, "chapter": 6, "verse": 3, "text": "They replied, \u201cIf you are going to send the ark of the God of Israel back, don\u2019t send it away empty. Be sure to return it with a guilt offering. Then you will be healed, and you will understand why his hand is not removed from you.\u201d", "comment": "tc The LXX and a Qumran ms add \u201cthe covenant of the Lord.\u201d"}, {"pk": 2832075, "translation": "NET", "book": 9, "chapter": 6, "verse": 4, "text": "They inquired, \u201cWhat is the guilt offering that we should send to him?\u201d They replied, \u201cThe Philistine leaders number five. So send five gold sores and five gold mice, for it is the same plague that has afflicted both you and your leaders."}, {"pk": 2832076, "translation": "NET", "book": 9, "chapter": 6, "verse": 5, "text": "You should make images of the sores and images of the mice that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land.", "comment": "tn Heb \u201cyour mice.\u201d A Qumran ms has simply \u201cthe mice.\u201d
tn Heb \u201cPerhaps he will lighten his hand from upon you and from upon your gods and from upon your land.\u201d"}, {"pk": 2832077, "translation": "NET", "book": 9, "chapter": 6, "verse": 6, "text": "Why harden your hearts like the Egyptians and Pharaoh did? When God treated them harshly, didn\u2019t the Egyptians send the Israelites on their way?", "comment": "tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Heb \u201clike Egypt and Pharaoh hardened their heart.\u201d
tn Heb \u201cand they sent them away and they went.\u201d"}, {"pk": 2832078, "translation": "NET", "book": 9, "chapter": 6, "verse": 7, "text": "So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls."}, {"pk": 2832079, "translation": "NET", "book": 9, "chapter": 6, "verse": 8, "text": "Then take the ark of the LORD and place it on the cart, and put in a chest beside it the gold objects you are sending to him as a guilt offering. You should then send it on its way."}, {"pk": 2832080, "translation": "NET", "book": 9, "chapter": 6, "verse": 9, "text": "But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.\u201d"}, {"pk": 2832081, "translation": "NET", "book": 9, "chapter": 6, "verse": 10, "text": "So the men did as instructed. They took two cows that had calves and harnessed them to a cart; they also removed their calves to their stalls.", "comment": "tn Heb \u201cand the men did so.\u201d"}, {"pk": 2832082, "translation": "NET", "book": 9, "chapter": 6, "verse": 11, "text": "They put the ark of the LORD on the cart, along with the chest, the gold mice, and the images of the sores."}, {"pk": 2832083, "translation": "NET", "book": 9, "chapter": 6, "verse": 12, "text": "Then the cows went directly on the road to Beth Shemesh. They went along, mooing as they went; they turned neither to the right nor to the left. The leaders of the Philistines were walking along behind them all the way to the border of Beth Shemesh."}, {"pk": 2832084, "translation": "NET", "book": 9, "chapter": 6, "verse": 13, "text": "Now the residents of Beth Shemesh were harvesting wheat in the valley. When they looked up and saw the ark, they were pleased at the sight."}, {"pk": 2832085, "translation": "NET", "book": 9, "chapter": 6, "verse": 14, "text": "The cart was coming to the field of Joshua, who was from Beth Shemesh. It paused there near a big stone. Then they cut up the wood of the cart and offered the cows as a burnt offering to the LORD."}, {"pk": 2832086, "translation": "NET", "book": 9, "chapter": 6, "verse": 15, "text": "The Levites took down the ark of the LORD and the chest that was with it, which contained the gold objects. They placed them near the big stone. At that time the people of Beth Shemesh offered burnt offerings and made sacrifices to the LORD."}, {"pk": 2832087, "translation": "NET", "book": 9, "chapter": 6, "verse": 16, "text": "The five leaders of the Philistines watched what was happening and then returned to Ekron on the same day."}, {"pk": 2832088, "translation": "NET", "book": 9, "chapter": 6, "verse": 17, "text": "These are the gold sores that the Philistines brought as a guilt offering to the LORD \u2014 one for each of the following cities: Ashdod, Gaza, Ashkelon, Gath, and Ekron."}, {"pk": 2832089, "translation": "NET", "book": 9, "chapter": 6, "verse": 18, "text": "The gold mice corresponded in number to all the Philistine cities of the five leaders, from the fortified cities to hamlet villages, to greater Abel, where they positioned the ark of the LORD until this very day in the field of Joshua who was from Beth Shemesh.", "comment": "tc A few Hebrew mss and the LXX read \u201cvillages; the large rock\u2026[is witness] until this very day.\u201d"}, {"pk": 2832090, "translation": "NET", "book": 9, "chapter": 6, "verse": 19, "text": "But the LORD struck down some of the people of Beth Shemesh because they had looked into the ark of the LORD; he struck down 50,070 of the men. The people grieved because the LORD had struck the people with a hard blow.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew mss lack \u201c50,000,\u201d reading simply \u201c70\u201d instead. However, there does not seem to be sufficient external evidence to warrant reading 70 rather than 50,070, although that is done by a number of recent translations (e.g., NAB, NIV, NRSV, NLT). The present translation (reluctantly) follows the MT and the ancient versions here."}, {"pk": 2832091, "translation": "NET", "book": 9, "chapter": 6, "verse": 20, "text": "The residents of Beth Shemesh asked, \u201cWho is able to stand before the LORD, this holy God? To whom will the ark go up from here?\u201d", "comment": "tn Heb \u201che\u201d or \u201cit\u201d; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself."}, {"pk": 2832092, "translation": "NET", "book": 9, "chapter": 6, "verse": 21, "text": "So they sent messengers to the residents of Kiriath Jearim, saying, \u201cThe Philistines have returned the ark of the LORD. Come down here and take it back home with you.\u201d"}, {"pk": 2832093, "translation": "NET", "book": 9, "chapter": 7, "verse": 1, "text": "Then the people of Kiriath Jearim came and took the ark of the LORD; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the LORD.", "comment": "tn Heb \u201cmen.\u201d"}, {"pk": 2832094, "translation": "NET", "book": 9, "chapter": 7, "verse": 2, "text": "It was quite a long time \u2014 some twenty years in all \u2014 that the ark stayed at Kiriath Jearim. All the people of Israel longed for the LORD.", "comment": "tn Heb \u201cmourned after\u201d; NIV \u201cmourned and sought after\u201d; KJV, NRSV \u201clamented after\u201d; NAB \u201cturned to\u201d; NCV \u201cbegan to follow\u2026again.\u201d
tn Heb \u201chouse\u201d (also in the following verse)."}, {"pk": 2832095, "translation": "NET", "book": 9, "chapter": 7, "verse": 3, "text": "Samuel said to all the people of Israel, \u201cIf you are really turning to the LORD with all your hearts, remove from among you the foreign gods and the images of Ashtoreth. Give your hearts to the LORD and serve only him. Then he will deliver you from the hand of the Philistines.\u201d", "comment": "tn Following imperatives, the jussive verbal form with the prefixed conjunction indicates purpose/result.
tn Heb \u201cthe Ashtarot\u201d (plural; also in the following verse). The words \u201cimages of\u201d are supplied for clarity.sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. The presence of Ashtarot in Israel is a sign of pervasive pagan and idolatrous influences; hence Samuel calls for their removal. See 1 Sam 31:10, where the Philistines deposit the armor of the deceased Saul in the temple of the Ashtarot, and 1 Kgs 11:5, 33; 2 Kgs 23:13, where Solomon is faulted for worshiping the Ashtarot."}, {"pk": 2832096, "translation": "NET", "book": 9, "chapter": 7, "verse": 4, "text": "So the Israelites removed the Baals and images of Ashtoreth. They served only the LORD.", "comment": "tn Heb \u201cthe sons of Israel.\u201d"}, {"pk": 2832097, "translation": "NET", "book": 9, "chapter": 7, "verse": 5, "text": "Then Samuel said, \u201cGather all Israel to Mizpah, and I will pray to the LORD on your behalf.\u201d"}, {"pk": 2832098, "translation": "NET", "book": 9, "chapter": 7, "verse": 6, "text": "After they had assembled at Mizpah, they drew water and poured it out before the LORD. They fasted on that day, and they confessed there, \u201cWe have sinned against the LORD.\u201d So Samuel led the people of Israel at Mizpah.", "comment": "tn Heb \u201cjudged\u201d; NAB \u201cbegan to judge\u201d; TEV \u201csettled disputes among.\u201d
tn Heb \u201csaid.\u201d"}, {"pk": 2832099, "translation": "NET", "book": 9, "chapter": 7, "verse": 7, "text": "When the Philistines heard that the Israelites had gathered at Mizpah, the leaders of the Philistines went up against Israel. When the Israelites heard about this, they were afraid of the Philistines."}, {"pk": 2832100, "translation": "NET", "book": 9, "chapter": 7, "verse": 8, "text": "The Israelites said to Samuel, \u201cKeep crying out to the LORD our God so that he may save us from the hand of the Philistines!\u201d", "comment": "tn Heb \u201cdon\u2019t stop.\u201d
tc The LXX reads \u201cyour God\u201d rather than the MT\u2019s \u201cour God.\u201d
tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result."}, {"pk": 2832101, "translation": "NET", "book": 9, "chapter": 7, "verse": 9, "text": "So Samuel took a nursing lamb and offered it as a whole burnt offering to the LORD. Samuel cried out to the LORD on Israel\u2019s behalf, and the LORD answered him.", "comment": "tn Heb \u201ca lamb of milk\u201d; NAB \u201can unweaned lamb\u201d; NIV \u201ca suckling lamb\u201d; NCV \u201ca baby lamb.\u201d"}, {"pk": 2832102, "translation": "NET", "book": 9, "chapter": 7, "verse": 10, "text": "As Samuel was offering burnt offerings, the Philistines approached to do battle with Israel. But on that day the LORD thundered loudly against the Philistines. He caused them to panic, and they were defeated by Israel.", "comment": "tn Heb \u201cbefore.\u201d
tn Heb \u201capproached for battle against Israel.\u201d"}, {"pk": 2832103, "translation": "NET", "book": 9, "chapter": 7, "verse": 11, "text": "Then the men of Israel left Mizpah and chased the Philistines, striking them down all the way to an area below Beth Car."}, {"pk": 2832104, "translation": "NET", "book": 9, "chapter": 7, "verse": 12, "text": "Samuel took a stone and placed it between Mizpah and Shen. He named it Ebenezer, saying, \u201cUp to here the LORD has helped us.\u201d", "comment": "tn Cf. NAB, NRSV, NLT \u201cJeshanah.\u201d
sn The name Ebenezer (\u05d0\u05b6\u05d1\u05b6\u05df \u05d4\u05b8\u05e2\u05b8\u05d6\u05b6\u05e8) means \u201cstone of help\u201d in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name."}, {"pk": 2832105, "translation": "NET", "book": 9, "chapter": 7, "verse": 13, "text": "So the Philistines were defeated; they did not invade Israel again. The hand of the LORD was against the Philistines all the days of Samuel."}, {"pk": 2832106, "translation": "NET", "book": 9, "chapter": 7, "verse": 14, "text": "The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control of the Philistines. There was also peace between Israel and the Amorites.", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2832107, "translation": "NET", "book": 9, "chapter": 7, "verse": 15, "text": "So Samuel led Israel all the days of his life.", "comment": "tn Heb \u201cjudged\u201d (also in v. 17)."}, {"pk": 2832108, "translation": "NET", "book": 9, "chapter": 7, "verse": 16, "text": "Year after year he used to travel the circuit of Bethel, Gilgal, and Mizpah; he used to judge Israel in all of these places.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2832109, "translation": "NET", "book": 9, "chapter": 7, "verse": 17, "text": "Then he would return to Ramah, because his home was there. He also judged Israel there and built an altar to the LORD there.", "comment": "tn Or perhaps \u201csettled disputes for\u201d (cf. NLT \u201cwould hear cases there\u201d; NRSV \u201cadministered justice there\u201d)."}, {"pk": 2832110, "translation": "NET", "book": 9, "chapter": 8, "verse": 1, "text": "In his old age Samuel appointed his sons as judges over Israel."}, {"pk": 2832111, "translation": "NET", "book": 9, "chapter": 8, "verse": 2, "text": "The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba."}, {"pk": 2832112, "translation": "NET", "book": 9, "chapter": 8, "verse": 3, "text": "But his sons did not follow his ways. Instead, they made money dishonestly, accepted bribes, and perverted justice.", "comment": "tn Heb \u201cwalk in\u201d (also in v. 5).
tn Heb \u201cand they turned aside after unjust gain and took bribes and perverted justice.\u201d"}, {"pk": 2832113, "translation": "NET", "book": 9, "chapter": 8, "verse": 4, "text": "So all the elders of Israel gathered together and approached Samuel at Ramah."}, {"pk": 2832114, "translation": "NET", "book": 9, "chapter": 8, "verse": 5, "text": "They said to him, \u201cLook, you are old, and your sons don\u2019t follow your ways. So now appoint over us a king to lead us, just like all the other nations have.\u201d", "comment": "tn Heb \u201cjudge\u201d (also in v. 6)."}, {"pk": 2832115, "translation": "NET", "book": 9, "chapter": 8, "verse": 6, "text": "But this request displeased Samuel, for they said, \u201cGive us a king to lead us.\u201d So Samuel prayed to the LORD.", "comment": "tn Heb \u201cwhen.\u201d"}, {"pk": 2832116, "translation": "NET", "book": 9, "chapter": 8, "verse": 7, "text": "The LORD said to Samuel, \u201cDo everything the people request of you. For it is not you that they have rejected, but it is me that they have rejected as their king.", "comment": "tn Heb \u201cListen to the voice of the people, to all which they say to you.\u201d"}, {"pk": 2832117, "translation": "NET", "book": 9, "chapter": 8, "verse": 8, "text": "Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you.", "comment": "tn Heb \u201caccording to all the deeds which they have done.\u201d"}, {"pk": 2832118, "translation": "NET", "book": 9, "chapter": 8, "verse": 9, "text": "So now do as they say. But seriously warn them and make them aware of the policies of the king who will rule over them.\u201d", "comment": "tn The infinitive absolute appears before the imperative for emphasis.
tn Heb \u201cand now, listen to their voice.\u201d
tn Heb \u201cand tell them the manner of the king who will rule over them.\u201d"}, {"pk": 2832119, "translation": "NET", "book": 9, "chapter": 8, "verse": 10, "text": "So Samuel spoke all the words of the LORD to the people who were asking him for a king."}, {"pk": 2832120, "translation": "NET", "book": 9, "chapter": 8, "verse": 11, "text": "He said, \u201cHere are the policies of the king who will rule over you: He will conscript your sons and put them in his chariot forces and in his cavalry; they will run in front of his chariot."}, {"pk": 2832121, "translation": "NET", "book": 9, "chapter": 8, "verse": 12, "text": "He will appoint for himself leaders of thousands and leaders of fifties, as well as those who plow his ground, reap his harvest, and make his weapons of war and his chariot equipment.", "comment": "tc The numbers of v. 12 are confused in the Greek and Syriac versions. For \u201cfifties\u201d the LXX has \u201chundreds.\u201d The Syriac Peshitta has \u201cheads of thousands and heads of hundreds and heads of fifties and heads of tens,\u201d perhaps reflecting influence from Deut 1:15."}, {"pk": 2832122, "translation": "NET", "book": 9, "chapter": 8, "verse": 13, "text": "He will take your daughters to be ointment makers, cooks, and bakers."}, {"pk": 2832123, "translation": "NET", "book": 9, "chapter": 8, "verse": 14, "text": "He will take your best fields and vineyards and give them to his own servants."}, {"pk": 2832124, "translation": "NET", "book": 9, "chapter": 8, "verse": 15, "text": "He will demand a tenth of your seed and of the produce of your vineyards and give it to his administrators and his servants.", "comment": "tn Or \u201ceunuchs\u201d (so NAB); NIV \u201cofficials\u201d; KJV, NASB, NRSV, NLT \u201cofficers.\u201d"}, {"pk": 2832125, "translation": "NET", "book": 9, "chapter": 8, "verse": 16, "text": "He will take your male and female servants, as well as your best cattle and your donkeys, and assign them for his own use."}, {"pk": 2832126, "translation": "NET", "book": 9, "chapter": 8, "verse": 17, "text": "He will demand a tenth of your flocks, and you yourselves will be his servants."}, {"pk": 2832127, "translation": "NET", "book": 9, "chapter": 8, "verse": 18, "text": "In that day you will cry out because of your king whom you have chosen for yourselves, but the LORD won\u2019t answer you in that day.\u201d", "comment": "tc The LXX adds \u201cbecause you have chosen for yourselves a king.\u201d"}, {"pk": 2832128, "translation": "NET", "book": 9, "chapter": 8, "verse": 19, "text": "But the people refused to heed Samuel\u2019s warning. Instead they said, \u201cNo! There will be a king over us!", "comment": "tn Heb \u201cand the people refused to listen to the voice of Samuel.\u201d"}, {"pk": 2832129, "translation": "NET", "book": 9, "chapter": 8, "verse": 20, "text": "We will be like all the other nations. Our king will judge us and lead us and fight our battles.\u201d", "comment": "tn Heb \u201cand go out before us.\u201d"}, {"pk": 2832130, "translation": "NET", "book": 9, "chapter": 8, "verse": 21, "text": "So Samuel listened to everything the people said and then reported it to the LORD.", "comment": "tn Heb \u201cand Samuel heard all the words of the people and he spoke them into the ears of the Lord.\u201d"}, {"pk": 2832131, "translation": "NET", "book": 9, "chapter": 8, "verse": 22, "text": "The LORD said to Samuel, \u201cDo as they say and install a king over them.\u201d Then Samuel said to the men of Israel, \u201cEach of you go back to his own city.\u201d", "comment": "tn Heb \u201clisten to their voice.\u201d"}, {"pk": 2832132, "translation": "NET", "book": 9, "chapter": 9, "verse": 1, "text": "There was a Benjaminite man named Kish son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah of Benjamin. He was a prominent person."}, {"pk": 2832133, "translation": "NET", "book": 9, "chapter": 9, "verse": 2, "text": "He had a son named Saul, a handsome young man. There was no one among the Israelites more handsome than he was; he stood head and shoulders above all the people."}, {"pk": 2832134, "translation": "NET", "book": 9, "chapter": 9, "verse": 3, "text": "The donkeys of Saul\u2019s father Kish wandered off, so Kish said to his son Saul, \u201cTake one of the servants with you and go look for the donkeys.\u201d", "comment": "tn Heb \u201cand arise, go.\u201d
tc The Syriac Peshitta includes the following words: \u201cSo Saul arose and went out. He took with him one of the boys and went out to look for his father\u2019s donkeys.\u201d
tn Heb \u201cbecame lost.\u201d"}, {"pk": 2832135, "translation": "NET", "book": 9, "chapter": 9, "verse": 4, "text": "So Saul crossed through the hill country of Ephraim, passing through the land of Shalisha, but they did not find them. So they crossed through the land of Shaalim, but they were not there. Then he crossed through the land of Benjamin, and still they did not find them.", "comment": "tn Heb \u201che\u201d; the referent (Saul) has been specified in the translation for clarity."}, {"pk": 2832136, "translation": "NET", "book": 9, "chapter": 9, "verse": 5, "text": "When they came to the land of Zuph, Saul said to his servant who was with him, \u201cCome on, let\u2019s head back before my father quits worrying about the donkeys and becomes anxious about us!\u201d"}, {"pk": 2832137, "translation": "NET", "book": 9, "chapter": 9, "verse": 6, "text": "But the servant said to him, \u201cLook, there is a man of God in this town. He is highly respected. Everything that he says really happens. Now let\u2019s go there. Perhaps he will tell us where we should go from here.\u201d", "comment": "tn The infinitive absolute precedes the verb for emphasis.
tn Heb \u201cour way on which we have gone.\u201d"}, {"pk": 2832138, "translation": "NET", "book": 9, "chapter": 9, "verse": 7, "text": "So Saul said to his servant, \u201cAll right, we can go. But what can we bring the man, since the food in our bags is used up? We have no gift to take to the man of God. What do we have?\u201d", "comment": "tn Heb \u201clook.\u201d"}, {"pk": 2832139, "translation": "NET", "book": 9, "chapter": 9, "verse": 8, "text": "The servant went on to answer Saul, \u201cLook, I happen to have in my hand a quarter shekel of silver. I will give it to the man of God and he will tell us where we should go.\u201d", "comment": "tn Heb \u201cour way.\u201d
sn A quarter shekel of silver would weigh about a tenth of an ounce (about 3 grams)."}, {"pk": 2832140, "translation": "NET", "book": 9, "chapter": 9, "verse": 9, "text": "(Now it used to be in Israel that whenever someone went to inquire of God he would say, \u201cCome on, let\u2019s go to the seer.\u201d For today\u2019s prophet used to be called a seer.)"}, {"pk": 2832141, "translation": "NET", "book": 9, "chapter": 9, "verse": 10, "text": "So Saul said to his servant, \u201cThat\u2019s a good idea! Come on. Let\u2019s go.\u201d So they went to the town where the man of God was.", "comment": "tn Heb \u201cyour word is good.\u201d"}, {"pk": 2832142, "translation": "NET", "book": 9, "chapter": 9, "verse": 11, "text": "As they were going up the ascent to the town, they met some girls coming out to draw water. They said to them, \u201cIs this where the seer is?\u201d"}, {"pk": 2832143, "translation": "NET", "book": 9, "chapter": 9, "verse": 12, "text": "They replied, \u201cYes, straight ahead! But hurry now, for he came to the town today, and the people are making a sacrifice at the high place."}, {"pk": 2832144, "translation": "NET", "book": 9, "chapter": 9, "verse": 13, "text": "When you enter the town, you can find him before he goes up to the high place to eat. The people won\u2019t eat until he arrives, for he must bless the sacrifice. Once that happens, those who have been invited will eat. Now go on up, for this is the time when you can find him!\u201d", "comment": "tc The MT has \u201chim\u201d (\u05d0\u05b9\u05ea\u05d5\u05b9, \u2019oto) here, in addition to the \u201chim\u201d at the end of the verse. The ancient versions attest to only one occurrence of the pronoun, although it is possible that this is due to translation technique rather than to their having a Hebrew text with the pronoun used only once. The present translation assumes textual duplication in the MT and does not attempt to represent the pronoun twice. However, for a defense of the MT here, with the suggested translation \u201cfor him just now \u2013 you will find him,\u201d see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 72-73."}, {"pk": 2832145, "translation": "NET", "book": 9, "chapter": 9, "verse": 14, "text": "So they went up to the town. As they were heading for the middle of the town, Samuel was coming in their direction to go up to the high place.", "comment": "tn Heb \u201cto meet them.\u201d This may indicate purpose on Samuel\u2019s part. The next sentence indicates that the meeting was by design, not just an accident."}, {"pk": 2832146, "translation": "NET", "book": 9, "chapter": 9, "verse": 15, "text": "Now the day before Saul arrived, the LORD had told Samuel:", "comment": "tn Heb \u201cuncovered the ear of.\u201d"}, {"pk": 2832147, "translation": "NET", "book": 9, "chapter": 9, "verse": 16, "text": "\u201cAt this time tomorrow I will send to you a man from the land of Benjamin. You must consecrate him as a leader over my people Israel. He will save my people from the hand of the Philistines. For I have looked with favor on my people. Their cry has reached me!\u201d", "comment": "tn Heb \u201canoint.\u201d"}, {"pk": 2832148, "translation": "NET", "book": 9, "chapter": 9, "verse": 17, "text": "When Samuel saw Saul, the LORD said, \u201cHere is the man that I told you about! He will rule over my people.\u201d", "comment": "tn Heb \u201cresponded.\u201d"}, {"pk": 2832149, "translation": "NET", "book": 9, "chapter": 9, "verse": 18, "text": "As Saul approached Samuel in the middle of the gate, he said, \u201cPlease tell me where the seer\u2019s house is.\u201d"}, {"pk": 2832150, "translation": "NET", "book": 9, "chapter": 9, "verse": 19, "text": "Samuel replied to Saul, \u201cI am the seer! Go up in front of me to the high place! Today you will eat with me and in the morning I will send you away. I will tell you everything that you are thinking.", "comment": "tn Heb \u201call that is in your heart.\u201d"}, {"pk": 2832151, "translation": "NET", "book": 9, "chapter": 9, "verse": 20, "text": "Don\u2019t be concerned about the donkeys that you lost three days ago, for they have been found. Whom does all Israel desire? Is it not you, and all your father\u2019s family?\u201d", "comment": "tn Heb \u201cdo not fix your heart.\u201d
tn Heb \u201cand all the house of your father.\u201d"}, {"pk": 2832152, "translation": "NET", "book": 9, "chapter": 9, "verse": 21, "text": "Saul replied, \u201cAm I not a Benjaminite, from the smallest of Israel\u2019s tribes, and is not my family clan the smallest of all the tribes of Benjamin? Why do you speak to me in this way?\u201d"}, {"pk": 2832153, "translation": "NET", "book": 9, "chapter": 9, "verse": 22, "text": "Then Samuel brought Saul and his servant into the room and gave them a place at the head of those who had been invited. There were about thirty people present.", "comment": "tn Heb \u201ctook and brought.\u201d"}, {"pk": 2832154, "translation": "NET", "book": 9, "chapter": 9, "verse": 23, "text": "Samuel said to the cook, \u201cGive me the portion of meat that I gave to you \u2014 the one I asked you to keep with you.\u201d"}, {"pk": 2832155, "translation": "NET", "book": 9, "chapter": 9, "verse": 24, "text": "So the cook picked up the leg and brought it and set it in front of Saul. Samuel said, \u201cWhat was kept is now set before you! Eat, for it has been kept for you for this meeting time, from the time I said, \u2018I have invited the people.\u2019\u201d So Saul ate with Samuel that day.", "comment": "tn Heb \u201che\u201d (also in v. 25); the referent (Samuel) has been specified in both places in the translation for clarity."}, {"pk": 2832156, "translation": "NET", "book": 9, "chapter": 9, "verse": 25, "text": "When they came down from the high place to the town, Samuel spoke with Saul on the roof."}, {"pk": 2832157, "translation": "NET", "book": 9, "chapter": 9, "verse": 26, "text": "They got up at dawn and Samuel called to Saul on the roof, \u201cGet up, so I can send you on your way.\u201d So Saul got up and the two of them \u2014 he and Samuel \u2014 went outside."}, {"pk": 2832158, "translation": "NET", "book": 9, "chapter": 9, "verse": 27, "text": "While they were going down to the edge of town, Samuel said to Saul, \u201cTell the servant to go on ahead of us.\u201d So he did. Samuel then said, \u201cYou remain here awhile, so I can inform you of God\u2019s message.\u201d", "comment": "tn The words \u201cSamuel then said\u201d are supplied in the translation for clarification and for stylistic reasons.
tc This statement is absent in the LXX (with the exception of Origen), an Old Latin ms, and the Syriac Peshitta."}, {"pk": 2832159, "translation": "NET", "book": 9, "chapter": 10, "verse": 1, "text": "Then Samuel took a small container of olive oil and poured it on Saul\u2019s head. Samuel kissed him and said, \u201cThe LORD has chosen you to lead his people Israel! You will rule over the LORD\u2019s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the LORD has chosen you as leader over his inheritance.", "comment": "tn Heb \u201cIs it not that the Lord has anointed you?\u201d The question draws attention to the fact and is a rhetorical way of affirming the Lord\u2019s choice of Saul. The translation reflects the rhetorical force of the question.
tc The MT reads simply \u201cIs it not that the Lord has anointed you over his inheritance for a leader?\u201d The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe\u2019s eye jumped from the first occurrence of the expression \u201cthe Lord has anointed you\u201d to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.
tn That is, \u201canointed.\u201d
tn Heb \u201chis\u201d; the referent (Saul) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Samuel) has been specified in the translation for clarity."}, {"pk": 2832160, "translation": "NET", "book": 9, "chapter": 10, "verse": 2, "text": "When you leave me today, you will find two men near Rachel\u2019s tomb at Zelzah on Benjamin\u2019s border. They will say to you, \u2018The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! He is asking, \u201cWhat should I do about my son?\u201d\u2019", "comment": "sn In the Hebrew text the pronoun you is plural, suggesting that Saul\u2019s father was concerned about his son and the servant who accompanied him."}, {"pk": 2832161, "translation": "NET", "book": 9, "chapter": 10, "verse": 3, "text": "\u201cAs you continue on from there, you will come to the tall tree of Tabor. At that point three men who are going up to God at Bethel will meet you. One of them will be carrying three young goats, one of them will be carrying three round loaves of bread, and one of them will be carrying a container of wine.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2832162, "translation": "NET", "book": 9, "chapter": 10, "verse": 4, "text": "They will ask you how you\u2019re doing and will give you two loaves of bread. You will accept them."}, {"pk": 2832163, "translation": "NET", "book": 9, "chapter": 10, "verse": 5, "text": "Afterward you will go to Gibeah of God, where there are Philistine officials. When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying.", "comment": "tn Or \u201csentries.\u201d Some translate \u201coutpost\u201d (NIV) or \u201cgarrison\u201d (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here."}, {"pk": 2832164, "translation": "NET", "book": 9, "chapter": 10, "verse": 6, "text": "Then the spirit of the LORD will rush upon you and you will prophesy with them. You will be changed into a different person."}, {"pk": 2832165, "translation": "NET", "book": 9, "chapter": 10, "verse": 7, "text": "\u201cWhen these signs have taken place, do whatever your hand finds to do, for God will be with you.", "comment": "sn In light of Saul\u2019s commission to be Israel\u2019s deliverer (see v. 1), it is likely that some type of military action against the Philistines (see v.5) is implied."}, {"pk": 2832166, "translation": "NET", "book": 9, "chapter": 10, "verse": 8, "text": "You will go down to Gilgal before me. I am going to join you there to offer burnt offerings and to make peace offerings. You should wait for seven days, until I arrive and tell you what to do.\u201d"}, {"pk": 2832167, "translation": "NET", "book": 9, "chapter": 10, "verse": 9, "text": "As Saul turned to leave Samuel, God changed his inmost person. All these signs happened on that very day.", "comment": "tn Heb \u201cGod turned for him another heart\u201d; NAB, NRSV \u201cgave him another heart\u201d; NIV, NCV \u201cchanged Saul\u2019s heart\u201d; TEV \u201cgave Saul a new nature\u201d; CEV \u201cmade Saul feel like a different person.\u201d
tn Heb \u201cturned his shoulder.\u201d
tn Heb \u201che\u201d; the referent (Saul) has been specified in the translation for clarity."}, {"pk": 2832168, "translation": "NET", "book": 9, "chapter": 10, "verse": 10, "text": "When Saul and his servant arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul and he prophesied among them.", "comment": "tn Heb \u201chim\u201d; the referent (Saul) has been specified in the translation for clarity.
tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular \u201che\u201d (in which case the referent would be Saul alone).tn Heb \u201cthey\u201d; the referents (Saul and his servant) have been specified in the translation for clarity."}, {"pk": 2832169, "translation": "NET", "book": 9, "chapter": 10, "verse": 11, "text": "When everyone who had known him previously saw him prophesying with the prophets, the people all asked one another, \u201cWhat on earth has happened to the son of Kish? Does even Saul belong with the prophets?\u201d"}, {"pk": 2832170, "translation": "NET", "book": 9, "chapter": 10, "verse": 12, "text": "A man who was from there replied, \u201cAnd who is their father?\u201d Therefore this became a proverb: \u201cIs even Saul among the prophets?\u201d"}, {"pk": 2832171, "translation": "NET", "book": 9, "chapter": 10, "verse": 13, "text": "When Saul had finished prophesying, he went to the high place.", "comment": "tn Heb \u201che\u201d; the referent (Saul) has been specified in the translation for clarity."}, {"pk": 2832172, "translation": "NET", "book": 9, "chapter": 10, "verse": 14, "text": "Saul\u2019s uncle asked him and his servant, \u201cWhere did you go?\u201d Saul replied, \u201cTo look for the donkeys. But when we realized they were lost, we went to Samuel.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Saul) has been specified in the translation for clarity.
tn Heb \u201cAnd we saw that they were not.\u201d"}, {"pk": 2832173, "translation": "NET", "book": 9, "chapter": 10, "verse": 15, "text": "Saul\u2019s uncle said, \u201cTell me what Samuel said to you.\u201d", "comment": "tc In the LXX and Vulgate the pronoun \u201cyou\u201d is singular, referring specifically to Saul. In the MT it is plural, including Saul\u2019s servant as well."}, {"pk": 2832174, "translation": "NET", "book": 9, "chapter": 10, "verse": 16, "text": "Saul said to his uncle, \u201cHe assured us that the donkeys had been found.\u201d But Saul did not tell him what Samuel had said about the matter of kingship.", "comment": "tn Heb \u201che\u201d; the referent (Saul) has been specified in the translation for clarity."}, {"pk": 2832175, "translation": "NET", "book": 9, "chapter": 10, "verse": 17, "text": "Then Samuel called the people together before the LORD at Mizpah."}, {"pk": 2832176, "translation": "NET", "book": 9, "chapter": 10, "verse": 18, "text": "He said to the Israelites, \u201cThis is what the LORD God of Israel says, \u2018I brought Israel up from Egypt and I delivered you from the power of the Egyptians and from the power of all the kingdoms that oppressed you.", "comment": "tn Heb \u201chand\u201d (also later in this verse)."}, {"pk": 2832177, "translation": "NET", "book": 9, "chapter": 10, "verse": 19, "text": "But today you have rejected your God who saves you from all your trouble and distress. You have said, \u201cNo! Appoint a king over us.\u201d Now take your positions before the LORD by your tribes and by your clans.\u2019\u201d", "comment": "tc The translation follows many medieval Hebrew mss, the LXX, the Syriac Peshitta, and Vulgate in reading \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d) rather than the MT \u05dc\u05d5\u05b9 (lo; \u201cto him\u201d). Some witnesses combine the variants, resulting in a conflated text. For example, a few medieval Hebrew mss have \u05dc\u05b9\u05d0 \u05dc\u05d5\u05b9 (lo lo\u2019; \u201cto him, \u2018No.\u2019\u201d). A few others have \u05dc\u05b9\u05d0 \u05dc\u05b4\u05d9 (li lo\u2019; \u201cto me, \u2018No.\u2019\u201d)."}, {"pk": 2832178, "translation": "NET", "book": 9, "chapter": 10, "verse": 20, "text": "Then Samuel brought all the tribes of Israel near, and the tribe of Benjamin was chosen by lot."}, {"pk": 2832179, "translation": "NET", "book": 9, "chapter": 10, "verse": 21, "text": "Then he brought the tribe of Benjamin near by its families, and the family of Matri was chosen by lot. At last Saul son of Kish was chosen by lot. But when they looked for him, he was nowhere to be found."}, {"pk": 2832180, "translation": "NET", "book": 9, "chapter": 10, "verse": 22, "text": "So they inquired again of the LORD, \u201cHas the man arrived here yet?\u201d The LORD said, \u201cHe has hidden himself among the equipment.\u201d", "comment": "tn Or \u201cbaggage\u201d (so many English versions); KJV \u201cstuff\u201d; TEV \u201csupplies.\u201d"}, {"pk": 2832181, "translation": "NET", "book": 9, "chapter": 10, "verse": 23, "text": "So they ran and brought him from there. When he took his position among the people, he stood head and shoulders above them all."}, {"pk": 2832182, "translation": "NET", "book": 9, "chapter": 10, "verse": 24, "text": "Then Samuel said to all the people, \u201cDo you see the one whom the LORD has chosen? Indeed, there is no one like him among all the people!\u201d All the people shouted out, \u201cLong live the king!\u201d"}, {"pk": 2832183, "translation": "NET", "book": 9, "chapter": 10, "verse": 25, "text": "Then Samuel talked to the people about how the kingship would work. He wrote it all down on a scroll and set it before the LORD. Then Samuel sent all the people away to their homes.", "comment": "tn Heb \u201cthe regulation of the kingship.\u201d This probably refers to the regulations pertaining to kingship given to Moses (see Deut 17:14\u201320)."}, {"pk": 2832184, "translation": "NET", "book": 9, "chapter": 10, "verse": 26, "text": "Even Saul went to his home in Gibeah. With him went some brave men whose hearts God had touched."}, {"pk": 2832185, "translation": "NET", "book": 9, "chapter": 10, "verse": 27, "text": "But some wicked men said, \u201cHow can this man save us?\u201d They despised him and did not even bring him a gift. But Saul said nothing about it.", "comment": "tn Heb \u201csons of worthlessness\u201d (see 2:12).
tc In place of the MT (\u201cand it was like one being silent\u201d) the LXX has \u201cafter about a month,\u201d taking the expression with the first part of the following chapter rather than with 10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran ms of Samuel, which has here \u201cabout a month.\u201d However, it seems best to stay with the MT here even though it is difficult."}, {"pk": 2832186, "translation": "NET", "book": 9, "chapter": 11, "verse": 1, "text": "Nahash the Ammonite marched against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, \u201cMake a treaty with us and we will serve you.\u201d", "comment": "sn The name \u201cNahash\u201d means \u201cserpent\u201d in Hebrew.
tc 4QSama and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash\u2019s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: \u201cNow Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.\u201d This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.
tn Heb \u201cwent up and camped\u201d; NIV, NRSV \u201cwent up and besieged.\u201d"}, {"pk": 2832187, "translation": "NET", "book": 9, "chapter": 11, "verse": 2, "text": "But Nahash the Ammonite said to them, \u201cThe only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!\u201d"}, {"pk": 2832188, "translation": "NET", "book": 9, "chapter": 11, "verse": 3, "text": "The elders of Jabesh said to him, \u201cLeave us alone for seven days so that we can send messengers throughout the territory of Israel. If there is no one who can deliver us, we will come out voluntarily to you.\u201d"}, {"pk": 2832189, "translation": "NET", "book": 9, "chapter": 11, "verse": 4, "text": "When the messengers went to Gibeah (where Saul lived) and informed the people of these matters, all the people wept loudly.", "comment": "tn Heb \u201cto Gibeah of Saul.\u201d
tn Heb \u201clifted their voice and wept.\u201d"}, {"pk": 2832190, "translation": "NET", "book": 9, "chapter": 11, "verse": 5, "text": "Now Saul was walking behind the oxen as he came from the field. Saul asked, \u201cWhat has happened to the people? Why are they weeping?\u201d So they told him about the men of Jabesh.", "comment": "tn Or perhaps, \u201chis oxen.\u201d On this use of the definite article see Jo\u00fcon 2:506-7 \u00a7137.f.
tn Heb \u201cthe matters of.\u201d"}, {"pk": 2832191, "translation": "NET", "book": 9, "chapter": 11, "verse": 6, "text": "The Spirit of God rushed upon Saul when he heard these words, and he became very angry."}, {"pk": 2832192, "translation": "NET", "book": 9, "chapter": 11, "verse": 7, "text": "He took a pair of oxen and cut them up. Then he sent the pieces throughout the territory of Israel by the hand of messengers, who said, \u201cWhoever does not go out after Saul and after Samuel should expect this to be done to his oxen!\u201d Then the terror of the LORD fell on the people, and they went out as one army.", "comment": "tn Heb \u201clike one man.\u201d
tn Heb \u201cyoke.\u201d"}, {"pk": 2832193, "translation": "NET", "book": 9, "chapter": 11, "verse": 8, "text": "When Saul counted them at Bezek, the Israelites were 300,000 strong and the men of Judah numbered 30,000.", "comment": "tc The LXX and two Old Latin mss read 600,000 here, rather than the MT\u2019s 300,000.
tc The LXX, two Old Latin mss, and a Qumran ms read 70,000 here, rather than the MT\u2019s 30,000."}, {"pk": 2832194, "translation": "NET", "book": 9, "chapter": 11, "verse": 9, "text": "They said to the messengers who had come, \u201cHere\u2019s what you should say to the men of Jabesh Gilead: \u2018Tomorrow deliverance will come to you when the sun is fully up.\u2019\u201d When the messengers went and told the men of Jabesh Gilead, they were happy."}, {"pk": 2832195, "translation": "NET", "book": 9, "chapter": 11, "verse": 10, "text": "The men of Jabesh said, \u201cTomorrow we will come out to you and you can do with us whatever you wish.\u201d", "comment": "tn Heb \u201caccording to all that is good in your eyes.\u201d
tn The second masculine plural forms in this quotation indicate that Nahash and his army are addressed."}, {"pk": 2832196, "translation": "NET", "book": 9, "chapter": 11, "verse": 11, "text": "The next day Saul placed the people in three groups. They went to the Ammonite camp during the morning watch and struck them down until the hottest part of the day. The survivors scattered; no two of them remained together.", "comment": "tn Heb \u201cAmmon.\u201d By metonymy the name \u201cAmmon\u201d is used collectively for the soldiers in the Ammonite army."}, {"pk": 2832197, "translation": "NET", "book": 9, "chapter": 11, "verse": 12, "text": "Then the people said to Samuel, \u201cWho were the ones asking, \u2018Will Saul reign over us?\u2019 Hand over those men so we may execute them!\u201d"}, {"pk": 2832198, "translation": "NET", "book": 9, "chapter": 11, "verse": 13, "text": "But Saul said, \u201cNo one will be killed on this day. For today the LORD has given Israel a victory!\u201d"}, {"pk": 2832199, "translation": "NET", "book": 9, "chapter": 11, "verse": 14, "text": "Samuel said to the people, \u201cCome on! Let\u2019s go to Gilgal and renew the kingship there.\u201d"}, {"pk": 2832200, "translation": "NET", "book": 9, "chapter": 11, "verse": 15, "text": "So all the people went to Gilgal, where they established Saul as king in the LORD\u2019s presence. They offered up peace offerings there in the LORD\u2019s presence. Saul and all the Israelites were very happy.", "comment": "tn Heb \u201cand there in Gilgal.\u201d"}, {"pk": 2832201, "translation": "NET", "book": 9, "chapter": 12, "verse": 1, "text": "Samuel said to all Israel, \u201cI have done everything you requested. I have given you a king.", "comment": "tn Heb \u201cand I have installed a king over you.\u201d
tn Heb \u201cLook, I have listened to your voice.\u201d
tn Heb \u201cto all which you said to me.\u201d"}, {"pk": 2832202, "translation": "NET", "book": 9, "chapter": 12, "verse": 2, "text": "Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day."}, {"pk": 2832203, "translation": "NET", "book": 9, "chapter": 12, "verse": 3, "text": "Here I am. Bring a charge against me before the LORD and before his chosen king. Whose ox have I taken? Whose donkey have I taken? Whom have I wronged? Whom have I oppressed? From whose hand have I taken a bribe so that I would overlook something? Tell me, and I will return it to you!\u201d", "comment": "tn The words \u201ctell me\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201canointed [one].\u201d"}, {"pk": 2832204, "translation": "NET", "book": 9, "chapter": 12, "verse": 4, "text": "They replied, \u201cYou have not wronged us or oppressed us. You have not taken anything from the hand of anyone.\u201d"}, {"pk": 2832205, "translation": "NET", "book": 9, "chapter": 12, "verse": 5, "text": "He said to them, \u201cThe LORD is witness against you, and his chosen king is witness this day, that you have not found any reason to accuse me.\u201d They said, \u201cHe is witness!\u201d", "comment": "tn Heb \u201canointed [one].\u201d
tn Heb \u201cthat you have not found anything in my hand.\u201d"}, {"pk": 2832206, "translation": "NET", "book": 9, "chapter": 12, "verse": 6, "text": "Samuel said to the people, \u201cThe LORD is the one who chose Moses and Aaron and who brought your ancestors up from the land of Egypt.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 7, 8)."}, {"pk": 2832207, "translation": "NET", "book": 9, "chapter": 12, "verse": 7, "text": "Now take your positions, so I may confront you before the LORD regarding all the LORD\u2019s just actions toward you and your ancestors.", "comment": "tn Heb \u201call the just actions which he has done with you and with your fathers.\u201d
tn Heb \u201cand I will enter into judgment with you\u201d (NRSV similar); NAB \u201cand I shall arraign you.\u201d"}, {"pk": 2832208, "translation": "NET", "book": 9, "chapter": 12, "verse": 8, "text": "When Jacob entered Egypt, your ancestors cried out to the LORD. The LORD sent Moses and Aaron, and they led your ancestors out of Egypt and settled them in this place."}, {"pk": 2832209, "translation": "NET", "book": 9, "chapter": 12, "verse": 9, "text": "\u201cBut they forgot the LORD their God, so he gave them into the hand of Sisera, the general in command of Hazor\u2019s army, and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them.", "comment": "tn Heb \u201ccaptain of the host of Hazor.\u201d
tn Heb \u201csold\u201d (so KJV, NASB, NIV, NRSV); NAB \u201che allowed them to fall into the clutches of Sisera\u201d; NLT \u201che let them be conquered by Sisera.\u201d
map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2832210, "translation": "NET", "book": 9, "chapter": 12, "verse": 10, "text": "Then they cried out to the LORD and admitted, \u2018We have sinned, for we have forsaken the LORD and have served the Baals and the images of Ashtoreth. Now deliver us from the hand of our enemies so that we may serve you.\u2019", "comment": "tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.
tn Heb \u201cand said.\u201d
tn Heb \u201cthe Ashtarot\u201d (plural). The words \u201cimages of\u201d are supplied in both vv. 3 and 4 for clarity.sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3."}, {"pk": 2832211, "translation": "NET", "book": 9, "chapter": 12, "verse": 11, "text": "So the LORD sent Jerub-Baal, Barak, Jephthah, and Samuel, and he delivered you from the hand of the enemies all around you, and you were able to live securely.", "comment": "tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has \u201cJerub-Baal, Barak, Jephthah, and Samuel.\u201d But the Targum has \u201cGideon, Samson, Jephthah, and Samuel,\u201d while the Syriac Peshitta has \u201cDeborah, Barak, Gideon, Jephthah, and Samson.\u201d
tc The MT has \u201cBedan\u201d (\u05d1\u05bc\u05b0\u05d3\u05b8\u05df) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading \u201cBarak.\u201d
sn Jerub-Baal (\u05d9\u05b0\u05e8\u05bb\u05d1\u05bc\u05b7\u05e2\u05b7\u05dc) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him."}, {"pk": 2832212, "translation": "NET", "book": 9, "chapter": 12, "verse": 12, "text": "\u201cWhen you saw that King Nahash of the Ammonites was advancing against you, you said to me, \u2018No! A king will rule over us\u2019 \u2014 even though the LORD your God is your king!"}, {"pk": 2832213, "translation": "NET", "book": 9, "chapter": 12, "verse": 13, "text": "Now look! Here is the king you have chosen \u2014 the one that you asked for! Look, the LORD has given you a king!"}, {"pk": 2832214, "translation": "NET", "book": 9, "chapter": 12, "verse": 14, "text": "If you fear the LORD, serving him and obeying him and not rebelling against what he says, and if both you and the king who rules over you follow the LORD your God, all will be well.", "comment": "tn Heb \u201cand you listen to his voice.\u201d
tn The words \u201call will be well\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cthe mouth of the Lord.\u201d So also in v. 15."}, {"pk": 2832215, "translation": "NET", "book": 9, "chapter": 12, "verse": 15, "text": "But if you don\u2019t obey the LORD and rebel against what the LORD says, the hand of the LORD will be against both you and your king.", "comment": "tn Heb \u201clisten to the voice of.\u201d
tc The LXX reads \u201cyour king\u201d rather than the MT\u2019s \u201cyour fathers.\u201d The latter makes little sense here. Some follow MT, but translate \u201cas it was against your fathers.\u201d See P. K. McCarter, 1 Samuel (AB), 212."}, {"pk": 2832216, "translation": "NET", "book": 9, "chapter": 12, "verse": 16, "text": "\u201cSo now, take your positions and watch this great thing that the LORD is about to do in your sight."}, {"pk": 2832217, "translation": "NET", "book": 9, "chapter": 12, "verse": 17, "text": "Is this not the time of the wheat harvest? I will call on the LORD so that he makes it thunder and rain. Realize and see what a great sin you have committed before the LORD by asking for a king for yourselves.\u201d"}, {"pk": 2832218, "translation": "NET", "book": 9, "chapter": 12, "verse": 18, "text": "So Samuel called to the LORD, and the LORD made it thunder and rain that day. All the people were very afraid of both the LORD and Samuel."}, {"pk": 2832219, "translation": "NET", "book": 9, "chapter": 12, "verse": 19, "text": "All the people said to Samuel, \u201cPray to the LORD your God on behalf of us \u2014 your servants \u2014 so we won\u2019t die, for we have added to all our sins by asking for a king.\u201d", "comment": "tn Heb \u201cfor we have added to all our sins an evil [thing] by asking for ourselves a king.\u201d"}, {"pk": 2832220, "translation": "NET", "book": 9, "chapter": 12, "verse": 20, "text": "Then Samuel said to the people, \u201cDon\u2019t be afraid. You have indeed sinned. However, don\u2019t turn aside from the LORD. Serve the LORD with all your heart.", "comment": "tn Heb \u201cyou have done all this evil.\u201d"}, {"pk": 2832221, "translation": "NET", "book": 9, "chapter": 12, "verse": 21, "text": "You should not turn aside after empty things that can\u2019t profit and can\u2019t deliver, since they are empty.", "comment": "tn Or \u201cuseless\u201d (so NIV, NRSV, NLT); NAB \u201cnothing\u201d; NASB \u201cfutile\u201d; TEV \u201care not real.\u201d"}, {"pk": 2832222, "translation": "NET", "book": 9, "chapter": 12, "verse": 22, "text": "The LORD will not abandon his people because he wants to uphold his great reputation. The LORD was pleased to make you his own people.", "comment": "tn Heb \u201con account of his great name.\u201d"}, {"pk": 2832223, "translation": "NET", "book": 9, "chapter": 12, "verse": 23, "text": "As far as I am concerned, far be it from me to sin against the LORD by ceasing to pray for you! I will instruct you in the way that is good and upright."}, {"pk": 2832224, "translation": "NET", "book": 9, "chapter": 12, "verse": 24, "text": "However, fear the LORD and serve him faithfully with all your heart. Just look at the great things he has done for you!"}, {"pk": 2832225, "translation": "NET", "book": 9, "chapter": 12, "verse": 25, "text": "But if you continue to do evil, both you and your king will be swept away.\u201d"}, {"pk": 2832226, "translation": "NET", "book": 9, "chapter": 13, "verse": 1, "text": "Saul was [thirty] years old when he began to reign; he ruled over Israel for [forty] years.", "comment": "tc The MT does not have \u201cthirty.\u201d A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, \u201ca son of a year\u201d) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads \u201cSaul reigned one year,\u201d but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX mss lack the entire verse, some Greek mss have \u201cthirty years\u201d here (while others have \u201cone year\u201d like the MT). The Syriac Peshitta has Saul\u2019s age as twenty-one. But this seems impossible to harmonize with the implied age of Saul\u2019s son Jonathan in the following verse. Taking into account the fact that in v. 2 Jonathan was old enough to be a military leader, some scholars prefer to supply in v. 1 the number forty (cf. ASV, NASB). The present translation (\u201cthirty\u201d) is a possible but admittedly uncertain proposal based on a few Greek mss and followed by a number of English versions (e.g., NIV, NCV, NLT). Other English versions simply supply ellipsis marks for the missing number (e.g., NAB, NRSV).
tc The MT has \u201ctwo years\u201d here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul\u2019s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul\u2019s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the \u201ctwo years\u201d of the MT and translate the number in 2 Sam 13:1 as \u201cforty-two years.\u201d While this is an acceptable option, the present translation instead replaces the MT\u2019s \u201ctwo\u201d with the figure \u201cforty.\u201d Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1."}, {"pk": 2832227, "translation": "NET", "book": 9, "chapter": 13, "verse": 2, "text": "Saul selected for himself three thousand men from Israel. Two thousand of these were with Saul at Micmash and in the hill country of Bethel; the remaining thousand were with Jonathan at Gibeah in the territory of Benjamin. He sent all the rest of the people back home.", "comment": "tn Heb \u201cat Gibeah of Benjamin.\u201d The words \u201cin the territory\u201d are supplied in the translation for clarity.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201ceach one to his tents.\u201d"}, {"pk": 2832228, "translation": "NET", "book": 9, "chapter": 13, "verse": 3, "text": "Jonathan attacked the Philistine outpost that was at Geba and the Philistines heard about it. Then Saul alerted all the land saying, \u201cLet the Hebrews pay attention!\u201d", "comment": "tn Or perhaps \u201cstruck down the Philistine official.\u201d See the note at 1 Sam 10:5. Cf. TEV \u201ckilled the Philistine commander.\u201d
tn Heb \u201cblew the ram\u2019s horn in.\u201d"}, {"pk": 2832229, "translation": "NET", "book": 9, "chapter": 13, "verse": 4, "text": "All Israel heard this message, \u201cSaul has attacked the Philistine outpost, and now Israel is repulsive to the Philistines!\u201d So the people were summoned to join Saul at Gilgal.", "comment": "tn The words \u201cthis message\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cstinks.\u201d The figurative language indicates that Israel had become repulsive to the Philistines.
tn Heb \u201cwere summoned after.\u201d"}, {"pk": 2832230, "translation": "NET", "book": 9, "chapter": 13, "verse": 5, "text": "For the battle with Israel the Philistines had amassed 3,000 chariots, 6,000 horsemen, and an army as numerous as the sand on the seashore. They went up and camped at Micmash, east of Beth Aven.", "comment": "tn Many English versions (e.g., KJV, NASB, NRSV, TEV) read \u201c30,000\u201d here."}, {"pk": 2832231, "translation": "NET", "book": 9, "chapter": 13, "verse": 6, "text": "The men of Israel realized they had a problem because their army was hard pressed. So the army hid in caves, thickets, cliffs, strongholds, and cisterns.", "comment": "tn Or perhaps \u201cvaults.\u201d This rare term also occurs in Judg 9:46, 49. Cf. KJV \u201chigh places\u201d; ASV \u201ccoverts\u201d; NAB \u201ccaverns\u201d; NASB \u201ccellars\u201d; NIV, NCV, TEV \u201cpits\u201d; NRSV, NLT \u201ctombs.\u201d"}, {"pk": 2832232, "translation": "NET", "book": 9, "chapter": 13, "verse": 7, "text": "Some of the Hebrews crossed over the Jordan River to the land of Gad and Gilead. But Saul stayed at Gilgal; the entire army that was with him was terrified.", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2832233, "translation": "NET", "book": 9, "chapter": 13, "verse": 8, "text": "He waited for seven days, the time period indicated by Samuel. But Samuel did not come to Gilgal, and the army began to abandon Saul.", "comment": "tn Heb \u201cdispersed from upon him\u201d; NAB, NRSV \u201cbegan to slip away.\u201d
tn This apparently refers to the instructions given by Samuel in 1 Sam 10:8. If so, several years had passed. On the relationship between chs. 10 and 13, see V. P. Long, The Art of Biblical History (FCI), 201-23."}, {"pk": 2832234, "translation": "NET", "book": 9, "chapter": 13, "verse": 9, "text": "So Saul said, \u201cBring me the burnt offering and the peace offerings.\u201d Then he offered a burnt offering."}, {"pk": 2832235, "translation": "NET", "book": 9, "chapter": 13, "verse": 10, "text": "Just when he had finished offering the burnt offering, Samuel appeared on the scene. Saul went out to meet him and to greet him.", "comment": "tn Heb \u201cto bless him.\u201d"}, {"pk": 2832236, "translation": "NET", "book": 9, "chapter": 13, "verse": 11, "text": "But Samuel said, \u201cWhat have you done?\u201d Saul replied, \u201cWhen I saw that the army had started to abandon me and that you didn\u2019t come at the appointed time and that the Philistines had assembled at Micmash,", "comment": "tn Heb \u201cdispersed from upon me.\u201d"}, {"pk": 2832237, "translation": "NET", "book": 9, "chapter": 13, "verse": 12, "text": "I thought, \u2018Now the Philistines will come down on me at Gilgal and I have not sought the LORD\u2019s favor.\u2019 So I felt obligated to offer the burnt offering.\u201d", "comment": "tn Or \u201cI forced myself\u201d (so KJV, NASB, NRSV, CEV); NAB \u201cSo in my anxiety I offered\u201d; NIV \u201cI felt compelled.\u201d
tn Heb \u201csaid.\u201d"}, {"pk": 2832238, "translation": "NET", "book": 9, "chapter": 13, "verse": 13, "text": "Then Samuel said to Saul, \u201cYou have made a foolish choice! You have not obeyed the commandment that the LORD your God gave you. Had you done that, the LORD would have established your kingdom over Israel forever!", "comment": "tn Heb \u201ccommanded.\u201d
tn Or \u201ckept.\u201d"}, {"pk": 2832239, "translation": "NET", "book": 9, "chapter": 13, "verse": 14, "text": "But now your kingdom will not continue! The LORD has sought out for himself a man who is loyal to him and the LORD has appointed him to be leader over his people, for you have not obeyed what the LORD commanded you.\u201d", "comment": "tn This verb form, as well as the one that follows (\u201cappointed\u201d), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul\u2019s dynasty are numbered.
tn Heb \u201ccommanded.\u201d
tn Heb \u201caccording to his heart.\u201d The idiomatic expression means to be like-minded with another, as its use in 1 Sam 14:7 indicates."}, {"pk": 2832240, "translation": "NET", "book": 9, "chapter": 13, "verse": 15, "text": "Then Samuel set out and went up from Gilgal to Gibeah in the territory of Benjamin. Saul mustered the army that remained with him; there were about six hundred men.", "comment": "tn Heb \u201cat Gibeah of Benjamin.\u201d The words \u201cin the territory\u201d are supplied in the translation for clarity (likewise in the following verse).
tc The LXX and two Old Latin mss include the following words here: \u201con his way. And the rest of the people went up after Saul to meet the warring army. When they arrived from Gilgal\u2026.\u201d"}, {"pk": 2832241, "translation": "NET", "book": 9, "chapter": 13, "verse": 16, "text": "Saul, his son Jonathan, and the army that remained with them stayed in Gibeah in the territory of Benjamin, while the Philistines camped in Micmash.", "comment": "tn The juxtaposition of disjunctive clauses in v.16 indicates synchronic action."}, {"pk": 2832242, "translation": "NET", "book": 9, "chapter": 13, "verse": 17, "text": "Raiding bands went out from the camp of the Philistines in three groups. One band turned toward the road leading to Ophrah by the land of Shual;"}, {"pk": 2832243, "translation": "NET", "book": 9, "chapter": 13, "verse": 18, "text": "another band turned toward the road leading to Beth Horon; and yet another band turned toward the road leading to the border that overlooks the valley of Zeboim in the direction of the desert."}, {"pk": 2832244, "translation": "NET", "book": 9, "chapter": 13, "verse": 19, "text": "A blacksmith could not be found in all the land of Israel, for the Philistines had said, \u201cThis will prevent the Hebrews from making swords and spears.\u201d"}, {"pk": 2832245, "translation": "NET", "book": 9, "chapter": 13, "verse": 20, "text": "So all Israel had to go down to the Philistines in order to get their plowshares, cutting instruments, axes, and sickles sharpened.", "comment": "tc The translation follows the LXX (\u201ctheir sickle\u201d) here, rather than the MT \u201cplowshares,\u201d which is due to dittography from the word earlier in the verse."}, {"pk": 2832246, "translation": "NET", "book": 9, "chapter": 13, "verse": 21, "text": "They charged two-thirds of a shekel to sharpen plowshares and cutting instruments, and a third of a shekel to sharpen picks and axes, and to set ox goads.", "comment": "tc Heb \u201cand for a third, a pick.\u201d The Hebrew text suffers from haplography at this point. The translation follows the textual reconstruction offered by P. K. McCarter, I Samuel (AB), 235.
tn This word, which appears only here in the OT, probably refers to a stone weight. Stones marked \u05e4\u05bc\u05b4\u05d9\u05dd (pim) have been found in excavations of Palestinian sites. The average weight of such stones is 0.268 ounces, which is equivalent to about two-thirds of a shekel. This probably refers to the price charged by the Philistines for the services listed. See P. K. McCarter, I Samuel (AB), 238; DNWSI 2:910; and G. I. Davies, Ancient Hebrew Inscriptions, 259.
tn Heb \u201cthe price was.\u201d The meaning of the Hebrew word \u05e4\u05bc\u05b0\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4 (p\u00fftsirah) is uncertain. This is the only place it occurs in the OT. Some propose the meaning \u201csharpening,\u201d but \u201cprice\u201d is a more likely meaning if the following term refers to a weight (see the following note on the word \u201cshekel\u201d). See P. K. McCarter, I Samuel (AB), 238."}, {"pk": 2832247, "translation": "NET", "book": 9, "chapter": 13, "verse": 22, "text": "So on the day of the battle no sword or spear was to be found in the hand of anyone in the army that was with Saul and Jonathan. No one but Saul and his son Jonathan had them."}, {"pk": 2832248, "translation": "NET", "book": 9, "chapter": 13, "verse": 23, "text": "A garrison of the Philistines had gone out to the pass at Micmash."}, {"pk": 2832249, "translation": "NET", "book": 9, "chapter": 14, "verse": 1, "text": "Then one day Jonathan son of Saul said to his armor bearer, \u201cCome on, let\u2019s go over to the Philistine garrison that is opposite us.\u201d But he did not let his father know.", "comment": "tn Or \u201cthe servant who was carrying his military equipment\u201d (likewise in vv. 6, 7, 12, 13, 14)."}, {"pk": 2832250, "translation": "NET", "book": 9, "chapter": 14, "verse": 2, "text": "Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men."}, {"pk": 2832251, "translation": "NET", "book": 9, "chapter": 14, "verse": 3, "text": "Now Ahijah was carrying an ephod. He was the son of Ahitub, who was the brother of Ichabod and a son of Phineas, son of Eli, the priest of the LORD in Shiloh. The army was unaware that Jonathan had left.", "comment": "tn Heb \u201cbearing.\u201d Many English versions understand this verb to mean \u201cwearing\u201d (cf. KJV, NAB, NASB, NIV, NLT)."}, {"pk": 2832252, "translation": "NET", "book": 9, "chapter": 14, "verse": 4, "text": "Now there was a steep cliff on each side of the pass through which Jonathan intended to go to reach the Philistine garrison. One cliff was named Bozez, the other Seneh."}, {"pk": 2832253, "translation": "NET", "book": 9, "chapter": 14, "verse": 5, "text": "The cliff to the north was closer to Micmash, the one to the south closer to Geba."}, {"pk": 2832254, "translation": "NET", "book": 9, "chapter": 14, "verse": 6, "text": "Jonathan said to his armor bearer, \u201cCome on, let\u2019s go over to the garrison of these uncircumcised men. Perhaps the LORD will intervene for us. Nothing can prevent the LORD from delivering, whether by many or by a few.\u201d", "comment": "tn Heb \u201cact.\u201d"}, {"pk": 2832255, "translation": "NET", "book": 9, "chapter": 14, "verse": 7, "text": "His armor bearer said to him, \u201cDo everything that is on your mind. Do as you\u2019re inclined. I\u2019m with you all the way!\u201d", "comment": "tn Heb \u201cin your heart.\u201d
tn Heb \u201cLook, I am with you, according to your heart.\u201d See the note at 13:14."}, {"pk": 2832256, "translation": "NET", "book": 9, "chapter": 14, "verse": 8, "text": "Jonathan replied, \u201cAll right! We\u2019ll go over to these men and fight them.", "comment": "tn Heb \u201cLook!\u201d"}, {"pk": 2832257, "translation": "NET", "book": 9, "chapter": 14, "verse": 9, "text": "If they say to us, \u2018Stay put until we approach you,\u2019 we will stay right there and not go up to them.", "comment": "tn Heb \u201cstand.\u201d"}, {"pk": 2832258, "translation": "NET", "book": 9, "chapter": 14, "verse": 10, "text": "But if they say, \u2018Come up against us,\u2019 we will go up. For in that case the LORD has given them into our hand \u2014 it will be a sign to us.\u201d"}, {"pk": 2832259, "translation": "NET", "book": 9, "chapter": 14, "verse": 11, "text": "When they made themselves known to the Philistine garrison, the Philistines said, \u201cLook! The Hebrews are coming out of the holes in which they hid themselves.\u201d", "comment": "tn Heb \u201cthe two of them.\u201d"}, {"pk": 2832260, "translation": "NET", "book": 9, "chapter": 14, "verse": 12, "text": "Then the men of the garrison said to Jonathan and his armor bearer, \u201cCome on up to us so we can teach you a thing or two!\u201d Then Jonathan said to his armor bearer, \u201cCome up behind me, for the LORD has given them into the hand of Israel!\u201d", "comment": "tn The perfect verbal form is used rhetorically here to express Jonathan\u2019s certitude. As far as he is concerned, the victory is as good as won and can be described as such.
tn Heb \u201ca thing.\u201d"}, {"pk": 2832261, "translation": "NET", "book": 9, "chapter": 14, "verse": 13, "text": "Jonathan crawled up on his hands and feet, with his armor bearer following behind him. Jonathan struck down the Philistines, while his armor bearer came along behind him and killed them.", "comment": "tn Heb \u201cand they fell before Jonathan.\u201d
tn Heb \u201cand the one carrying his equipment was killing after him.\u201d"}, {"pk": 2832262, "translation": "NET", "book": 9, "chapter": 14, "verse": 14, "text": "In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre."}, {"pk": 2832263, "translation": "NET", "book": 9, "chapter": 14, "verse": 15, "text": "Then fear overwhelmed those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God.", "comment": "tn Heb \u201cand it was by the fear of God.\u201d The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word \u201cGod\u201d functions here simply to intensify the accompanying word \u201cfear,\u201d in which one might translate \u201ca very great fear\u201d (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Jo\u00fcon 2:525 \u00a7141.n.
tn Heb \u201cfell upon.\u201d"}, {"pk": 2832264, "translation": "NET", "book": 9, "chapter": 14, "verse": 16, "text": "Saul\u2019s watchmen at Gibeah in the territory of Benjamin looked on as the crowd of soldiers seemed to melt away first in one direction and then in another.", "comment": "tn Heb \u201csaw, and look!\u201d
tn Heb \u201cat Gibeah of Benjamin.\u201d The words \u201cin the territory\u201d are supplied in the translation for clarity.
tn Heb \u201cthe crowd melted and went, even here.\u201d"}, {"pk": 2832265, "translation": "NET", "book": 9, "chapter": 14, "verse": 17, "text": "So Saul said to the army that was with him, \u201cMuster the troops and see who is no longer with us.\u201d When they mustered the troops, Jonathan and his armor bearer were not there.", "comment": "tn Heb \u201cand they mustered the troops, and look!\u201d"}, {"pk": 2832266, "translation": "NET", "book": 9, "chapter": 14, "verse": 18, "text": "So Saul said to Ahijah, \u201cBring near the ephod,\u201d for he was at that time wearing the ephod.", "comment": "tc Heb \u201cfor the ark of God was in that day, and the sons of Israel.\u201d The translation follows the text of some Greek manuscripts. See the previous note.
tc Heb \u201cthe ark of God.\u201d It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin ms have \u201cephod\u201d here, a reading which harmonizes better with v. 3 and fits better with the verb \u201cbring near\u201d (see 1 Sam 23:9; 30:7) and with the expression \u201cwithdraw your hand\u201d in v.19. This reading is followed in the present translation (cf. NAB, TEV, NLT)."}, {"pk": 2832267, "translation": "NET", "book": 9, "chapter": 14, "verse": 19, "text": "While Saul spoke to the priest, the panic in the Philistines\u2019 camp was becoming greater and greater. So Saul said to the priest, \u201cWithdraw your hand!\u201d", "comment": "tn Or perhaps \u201cuntil.\u201d"}, {"pk": 2832268, "translation": "NET", "book": 9, "chapter": 14, "verse": 20, "text": "Saul and all the army that was with him assembled and marched into battle, where they found the Philistines in total panic killing one another with their swords.", "comment": "tn Heb \u201cand look, there was\u201d
tn Heb \u201cthe sword of a man against his companion, a very great panic.\u201d"}, {"pk": 2832269, "translation": "NET", "book": 9, "chapter": 14, "verse": 21, "text": "The Hebrews who had earlier gone over to the Philistine side joined the Israelites who were with Saul and Jonathan.", "comment": "tn Heb \u201cand the Hebrews were to the Philistines formerly, who went up with them in the camp all around.\u201d"}, {"pk": 2832270, "translation": "NET", "book": 9, "chapter": 14, "verse": 22, "text": "When all the Israelites who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, they too pursued them in battle."}, {"pk": 2832271, "translation": "NET", "book": 9, "chapter": 14, "verse": 23, "text": "So the LORD delivered Israel that day, and the battle shifted over to Beth Aven.", "comment": "tc The LXX includes the following words: \u201cAnd all the people were with Saul, about ten thousand men. And the battle extended to the entire city on mount Ephraim.\u201d"}, {"pk": 2832272, "translation": "NET", "book": 9, "chapter": 14, "verse": 24, "text": "Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: \u201cCursed be the man who eats food before evening! I will get my vengeance on my enemies!\u201d So no one in the army ate anything."}, {"pk": 2832273, "translation": "NET", "book": 9, "chapter": 14, "verse": 25, "text": "Now the whole army entered the forest and there was honey on the ground.", "comment": "tn Heb \u201call the land.\u201d
tn Heb \u201cthe surface of the field.\u201d"}, {"pk": 2832274, "translation": "NET", "book": 9, "chapter": 14, "verse": 26, "text": "When the army entered the forest, they saw the honey flowing, but no one ate any of it, for the army was afraid of the oath.", "comment": "tn Heb \u201cand the army entered the forest, and look!\u201d
tn Heb \u201cand there was no one putting his hand to his mouth.\u201d"}, {"pk": 2832275, "translation": "NET", "book": 9, "chapter": 14, "verse": 27, "text": "But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it, his eyes gleamed.", "comment": "tc The translation follows the Qere and several medieval Hebrew mss in reading \u201cgleamed,\u201d rather than the Kethib, \u201csaw.\u201d
tn Heb \u201cand he returned his hand to his mouth.\u201d"}, {"pk": 2832276, "translation": "NET", "book": 9, "chapter": 14, "verse": 28, "text": "Then someone from the army informed him, \u201cYour father put the army under a strict oath saying, \u2018Cursed be the man who eats food today!\u2019 That is why the army is tired.\u201d", "comment": "tn Heb \u201cyour father surely put the army under an oath.\u201d The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath."}, {"pk": 2832277, "translation": "NET", "book": 9, "chapter": 14, "verse": 29, "text": "Then Jonathan said, \u201cMy father has caused trouble for the land. See how my eyes gleamed when I tasted just a little of this honey.", "comment": "tc The LXX reads \u201csaw.\u201d See v. 27."}, {"pk": 2832278, "translation": "NET", "book": 9, "chapter": 14, "verse": 30, "text": "Certainly if the army had eaten some of the enemies\u2019 provisions that they came across today, would not the slaughter of the Philistines have been even greater?\u201d"}, {"pk": 2832279, "translation": "NET", "book": 9, "chapter": 14, "verse": 31, "text": "On that day the army struck down the Philistines from Micmash to Aijalon, and they became very tired."}, {"pk": 2832280, "translation": "NET", "book": 9, "chapter": 14, "verse": 32, "text": "So the army rushed greedily on the plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them blood and all.", "comment": "tc The translation reads with the Qere and many medieval Hebrew mss \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05dc\u05b8\u05dc (hashalal, \u201cthe spoil\u201d) rather than following the Kethib reading, \u05e9\u05c1\u05b8\u05dc\u05b8\u05dc (shalal, \u201cspoil\u201d).
tc The translation follows the Qere and many medieval Hebrew mss in reading \u201cand they rushed greedily upon,\u201d rather than the Kethib, \u201cand they did.\u201d"}, {"pk": 2832281, "translation": "NET", "book": 9, "chapter": 14, "verse": 33, "text": "Now it was reported to Saul, \u201cLook, the army is sinning against the LORD by eating even the blood.\u201d He said, \u201cAll of you have broken the covenant! Roll a large stone over here to me.\u201d", "comment": "tn Heb \u201cYou have acted deceptively.\u201d In this context the verb refers to violating an agreement, in this case the dietary and sacrificial regulations of the Mosaic law. The verb form is second masculine plural; apparently Saul here addresses those who are eating the animals."}, {"pk": 2832282, "translation": "NET", "book": 9, "chapter": 14, "verse": 34, "text": "Then Saul said, \u201cScatter out among the army and say to them, \u2018Each of you bring to me your ox and sheep and slaughter them in this spot and eat. But don\u2019t sin against the LORD by eating the blood.\u201d So that night each one brought his ox and slaughtered it there.", "comment": "tn Heb \u201cand all the army brought near, each his ox by his hand, and they slaughtered there.\u201d"}, {"pk": 2832283, "translation": "NET", "book": 9, "chapter": 14, "verse": 35, "text": "Then Saul built an altar for the LORD; it was the first time he had built an altar for the LORD."}, {"pk": 2832284, "translation": "NET", "book": 9, "chapter": 14, "verse": 36, "text": "Saul said, \u201cLet\u2019s go down after the Philistines at night; we will rout them until the break of day. We won\u2019t leave any of them alive!\u201d They replied, \u201cDo whatever seems best to you.\u201d But the priest said, \u201cLet\u2019s approach God here.\u201d", "comment": "tn Heb \u201cuntil the light of the morning.\u201d
tn Heb \u201call that is good in your eyes.\u201d So also in v. 40.
tn Heb \u201cplunder.\u201d
tn Heb \u201cand there will not be left among them a man.\u201d"}, {"pk": 2832285, "translation": "NET", "book": 9, "chapter": 14, "verse": 37, "text": "So Saul asked God, \u201cShould I go down after the Philistines? Will you deliver them into the hand of Israel?\u201d But he did not answer him that day."}, {"pk": 2832286, "translation": "NET", "book": 9, "chapter": 14, "verse": 38, "text": "Then Saul said, \u201cAll you leaders of the army come here. Find out how this sin occurred today.", "comment": "tn Heb \u201cknow and see.\u201d"}, {"pk": 2832287, "translation": "NET", "book": 9, "chapter": 14, "verse": 39, "text": "For as surely as the LORD, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!\u201d But no one from the army said anything.", "comment": "tn Heb \u201cand there was no one answering from all the army.\u201d"}, {"pk": 2832288, "translation": "NET", "book": 9, "chapter": 14, "verse": 40, "text": "Then he said to all Israel, \u201cYou will be on one side, and I and my son Jonathan will be on the other side.\u201d The army replied to Saul, \u201cDo whatever you think is best.\u201d"}, {"pk": 2832289, "translation": "NET", "book": 9, "chapter": 14, "verse": 41, "text": "Then Saul said, \u201cO LORD God of Israel! If this sin has been committed by me or by my son Jonathan, then, O LORD God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.\u201d Then Jonathan and Saul were indicated by lot, while the army was exonerated.", "comment": "tc Heb \u201cto the Lord God of Israel: \u2018Give what is perfect.\u2019\u201d The Hebrew textual tradition has accidentally omitted several words here. The present translation follows the LXX (as do several English versions, cf. NAB, NRSV, TEV). See P. K. McCarter, I Samuel (AB), 247-48, and R. W. Klein, 1 Samuel (WBC), 132.sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.
tn Heb \u201cwent out.\u201d"}, {"pk": 2832290, "translation": "NET", "book": 9, "chapter": 14, "verse": 42, "text": "Then Saul said, \u201cCast the lot between me and my son Jonathan!\u201d Jonathan was indicated by lot.", "comment": "tc The LXX includes the following words: \u201cWhomever the Lord will indicate by the lot, let him die! And the people said to Saul, \u2018It is not this word.\u2019 But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.\u201d"}, {"pk": 2832291, "translation": "NET", "book": 9, "chapter": 14, "verse": 43, "text": "So Saul said to Jonathan, \u201cTell me what you have done.\u201d Jonathan told him, \u201cI used the end of the staff that was in my hand to taste a little honey. I must die!\u201d", "comment": "tn Heb \u201cLook, I, I will die.\u201d Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (\u201cHere I am about to die!\u201d) or as a question, \u201cMust I now die?\u201d (cf. NAB, NIV, NCV, NLT)."}, {"pk": 2832292, "translation": "NET", "book": 9, "chapter": 14, "verse": 44, "text": "Saul said, \u201cGod will punish me severely if Jonathan doesn\u2019t die!\u201d", "comment": "tn Heb \u201cSo God will do and so he will add, surely you will certainly die, Jonathan.\u201d"}, {"pk": 2832293, "translation": "NET", "book": 9, "chapter": 14, "verse": 45, "text": "But the army said to Saul, \u201cShould Jonathan, who won this great victory in Israel, die? May it never be! As surely as the LORD lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.\u201d So the army rescued Jonathan from death.", "comment": "tn Heb \u201cand he did not die.\u201d"}, {"pk": 2832294, "translation": "NET", "book": 9, "chapter": 14, "verse": 46, "text": "Then Saul stopped chasing the Philistines, and the Philistines went back home.", "comment": "tn Heb \u201cto their place.\u201d"}, {"pk": 2832295, "translation": "NET", "book": 9, "chapter": 14, "verse": 47, "text": "After Saul had secured his royal position over Israel, he fought against all their enemies on all sides \u2014 the Moabites, Ammonites, Edomites, the kings of Zobah, and the Philistines. In every direction that he turned he was victorious.", "comment": "tn Heb \u201chis,\u201d which could refer to Israel or to Saul.
tc The translation follows the LXX (\u201che was delivered\u201d), rather than the MT, which reads, \u201che acted wickedly.\u201d"}, {"pk": 2832296, "translation": "NET", "book": 9, "chapter": 14, "verse": 48, "text": "He fought bravely, striking down the Amalekites and delivering Israel from the hand of its enemies.", "comment": "tn Heb \u201cplunderers.\u201d"}, {"pk": 2832297, "translation": "NET", "book": 9, "chapter": 14, "verse": 49, "text": "The sons of Saul were Jonathan, Ishvi, and Malki-Shua. He had two daughters; the older one was named Merab and the younger Michal.", "comment": "sn The list differs from others. In 1 Sam 31:2 (= 1 Chr 10:2), Jonathan, Abinadab, and Malki-Shua are listed as Saul\u2019s sons, while 1 Chr 8:33 and 9:39 list Jonathan, Malki-Shua, Abinadab, and Eshbaal."}, {"pk": 2832298, "translation": "NET", "book": 9, "chapter": 14, "verse": 50, "text": "The name of Saul\u2019s wife was Ahinoam, the daughter of Ahimaaz. The name of the general in command of his army was Abner son of Ner, Saul\u2019s uncle.", "comment": "sn The word \u201cuncle\u201d can modify either Abner or Ner. See the note on the word \u201cson\u201d in v. 51 for further discussion."}, {"pk": 2832299, "translation": "NET", "book": 9, "chapter": 14, "verse": 51, "text": "Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.", "comment": "tn 1 Chr 9:35\u201336 indicates that Jeiel (= Abiel?) had two sons (among others) named Ner and Kish (see also 1 Sam 9:1 and 1 Chr 8:30, where some Greek manuscripts include the name Ner, though it is absent in the Hebrew text). If this Kish was the father of Saul and Ner was the father of Abner, then Saul and Abner were cousins. However, according to 1 Chr 8:33 and 9:39, Ner, not Abiel, was the father of Kish. In this case, Kish and Abner were brothers and Abner was Saul\u2019s uncle. The simplest solution to the problem is to see two men named Kish in the genealogy: Abiel (Jeiel) was the father of Ner and Kish I. Ner was the father of Abner and Kish II. Kish II was the father of Saul. The Kish mentioned in 1 Sam 9:1 was the father of Saul (v.2) and must be identified as Kish II. In this case the genealogy is \u201cgapped,\u201d with Ner being omitted. Abiel was the grandfather of Kish II."}, {"pk": 2832300, "translation": "NET", "book": 9, "chapter": 14, "verse": 52, "text": "There was fierce war with the Philistines all the days of Saul. So whenever Saul saw anyone who was a warrior or a brave individual, he would conscript him."}, {"pk": 2832301, "translation": "NET", "book": 9, "chapter": 15, "verse": 1, "text": "Then Samuel said to Saul, \u201cI was the one the LORD sent to anoint you as king over his people Israel. Now listen to what the LORD says.", "comment": "tn Heb \u201cto the voice of the words of the Lord\u201d (so KJV)."}, {"pk": 2832302, "translation": "NET", "book": 9, "chapter": 15, "verse": 2, "text": "Here is what the LORD of hosts says: \u2018I carefully observed how the Amalekites opposed Israel along the way when Israel came up from Egypt.", "comment": "tn Heb \u201cwhat Amalek did to Israel, how he placed against him.\u201d
tn Heb \u201che\u201d; the referent (Israel) has been specified in the translation for clarity."}, {"pk": 2832303, "translation": "NET", "book": 9, "chapter": 15, "verse": 3, "text": "So go now and strike down the Amalekites. Destroy everything that they have. Don\u2019t spare them. Put them to death \u2014 man, woman, child, infant, ox, sheep, camel, and donkey alike.\u2019\u201d", "comment": "tn Or perhaps \u201cdon\u2019t take pity on\u201d (cf. CEV)."}, {"pk": 2832304, "translation": "NET", "book": 9, "chapter": 15, "verse": 4, "text": "So Saul assembled the army and mustered them at Telaim. There were 200,000 foot soldiers and 10,000 men of Judah.", "comment": "tn Heb \u201ccaused the people to hear.\u201d
tn Heb \u201cpeople.\u201d"}, {"pk": 2832305, "translation": "NET", "book": 9, "chapter": 15, "verse": 5, "text": "Saul proceeded to the city of Amalek, where he set an ambush in the wadi.", "comment": "tn That is, \u201cthe dry stream bed.\u201d
tc The LXX has the plural here, \u201ccities.\u201d
tc The translation follows the LXX and Vulgate which assume a reading \u05d5\u05b7\u05d9\u05bc\u05b8\u05d0\u05b8\u05e8\u05b6\u05d1 (vayya\u2019arev, \u201cand he set an ambush,\u201d from the root \u05d0\u05e8\u05d1 [\u2019rv] with quiescence of alef) rather than the MT, which has \u05d5\u05b7\u05d9\u05bc\u05b8\u05e8\u05b6\u05d1 (vayyareb, \u201cand he contended,\u201d from the root \u05e8\u05d9\u05d1 [ryv])."}, {"pk": 2832306, "translation": "NET", "book": 9, "chapter": 15, "verse": 6, "text": "Saul said to the Kenites, \u201cGo on and leave! Go down from among the Amalekites! Otherwise I will sweep you away with them! After all, you were kind to all the Israelites when they came up from Egypt.\u201d So the Kenites withdrew from among the Amalekites.", "comment": "tc The translation follows the Syriac Peshitta and Vulgate which assume a reading \u05d0\u05b6\u05e1\u05b4\u05e4\u05b0\u05da\u05b8 (\u2019esf\u00ffka, \u201cI sweep you away,\u201d from the root \u05e1\u05e4\u05d4 [sfh]) rather than the MT \u05d0\u05b9\u05e1\u05b4\u05e4\u05b0\u05da\u05b8 (\u2019osif\u00ffka, \u201cI am gathering you,\u201d from the root \u05d0\u05e1\u05e3[\u2019sf])."}, {"pk": 2832307, "translation": "NET", "book": 9, "chapter": 15, "verse": 7, "text": "Then Saul struck down the Amalekites all the way from Havilah to Shur, which is next to Egypt.", "comment": "tn Heb \u201c[as] you enter.\u201d"}, {"pk": 2832308, "translation": "NET", "book": 9, "chapter": 15, "verse": 8, "text": "He captured King Agag of the Amalekites alive, but he executed all Agag\u2019s people with the sword.", "comment": "tn Heb \u201call the people.\u201d For clarity \u201cAgag\u2019s\u201d has been supplied in the translation."}, {"pk": 2832309, "translation": "NET", "book": 9, "chapter": 15, "verse": 9, "text": "However, Saul and the army spared Agag, along with the best of the flock, the cattle, the fatlings, and the lambs, as well as everything else that was of value. They were not willing to slaughter them. But they did slaughter everything that was despised and worthless.", "comment": "tn The Hebrew text is difficult here. We should probably read \u05d5\u05b0\u05d4\u05b7\u05de\u05bc\u05b7\u05e9\u05c2\u05b0\u05de\u05b7\u05e0\u05bc\u05b4\u05d9\u05dd (v\u00ffhammasmannim, \u201cthe fat ones\u201d) rather than the MT \u05d5\u05b0\u05d4\u05b7\u05de\u05bc\u05b4\u05e9\u05c2\u05b0\u05e0\u05b4\u05d9\u05dd (v\u00ffhammisnim, \u201cthe second ones\u201d). However, if the MT is retained, the sense may be as the Jewish commentator Kimchi supposed: the second-born young, thought to be better than the firstlings. (For discussion see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 123-24.)
tc The MT has here the very odd form \u05e0\u05b0\u05de\u05b4\u05d1\u05b0\u05d6\u05b8\u05d4 (n\u00ffmivzah), but this is apparently due to a scribal error. The translation follows instead the Niphal participle \u05e0\u05b4\u05d1\u05b0\u05d6\u05b8\u05d4 (nivzah).
tn Heb \u201cgood.\u201d"}, {"pk": 2832310, "translation": "NET", "book": 9, "chapter": 15, "verse": 10, "text": "Then the word of the LORD came to Samuel:"}, {"pk": 2832311, "translation": "NET", "book": 9, "chapter": 15, "verse": 11, "text": "\u201cI regret that I have made Saul king, for he has turned away from me and has not done what I told him to do.\u201d Samuel became angry and he cried out to the LORD all that night."}, {"pk": 2832312, "translation": "NET", "book": 9, "chapter": 15, "verse": 12, "text": "Then Samuel got up early to meet Saul the next morning. But Samuel was informed, \u201cSaul has gone to Carmel where he is setting up a monument for himself. Then Samuel left and went down to Gilgal.\u201d", "comment": "tn Heb \u201cand look.\u201d
tn Heb \u201cand he turned and crossed over.\u201d
tc At the end of v. 12 the LXX and one Old Latin ms include the following words not found in the MT: \u201cto Saul. And behold, he was offering as a burnt offering to the Lord the best of the spoils that he had brought from the Amalekites.\u201d"}, {"pk": 2832313, "translation": "NET", "book": 9, "chapter": 15, "verse": 13, "text": "When Samuel came to him, Saul said to him, \u201cMay the LORD bless you! I have done what the LORD said.\u201d", "comment": "tn Heb \u201cto Saul.\u201d"}, {"pk": 2832314, "translation": "NET", "book": 9, "chapter": 15, "verse": 14, "text": "Samuel replied, \u201cIf that is the case, then what is this sound of sheep in my ears and the sound of cattle that I hear?\u201d", "comment": "tn The words \u201cif that is the case\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2832315, "translation": "NET", "book": 9, "chapter": 15, "verse": 15, "text": "Saul said, \u201cThey were brought from the Amalekites; the army spared the best of the flocks and cattle to sacrifice to the LORD our God. But everything else we slaughtered.\u201d", "comment": "tn Heb \u201cthey brought them.\u201d"}, {"pk": 2832316, "translation": "NET", "book": 9, "chapter": 15, "verse": 16, "text": "Then Samuel said to Saul, \u201cWait a minute! Let me tell you what the LORD said to me last night.\u201d Saul said to him, \u201cTell me.\u201d", "comment": "tn Or perhaps \u201cbe quiet.\u201d
tc The translation follows the Qere and many medieval Hebrew mss in reading the singular (\u201che said\u201d) rather than the plural (\u201cthey said\u201d) of the Kethib.tn Heb \u201che\u201d; the referent (Saul) has been specified in the translation for clarity."}, {"pk": 2832317, "translation": "NET", "book": 9, "chapter": 15, "verse": 17, "text": "Samuel said, \u201cIs it not true that when you were insignificant in your own eyes, you became head of the tribes of Israel? The LORD chose you as king over Israel.", "comment": "tn Heb \u201canointed.\u201d"}, {"pk": 2832318, "translation": "NET", "book": 9, "chapter": 15, "verse": 18, "text": "The LORD sent you on a campaign saying, \u2018Go and exterminate those sinful Amalekites! Fight against them until you have destroyed them.\u2019", "comment": "tc The translation follows the LXX, the Syriac Peshitta, and the Targum in reading the second person singular suffix (\u201cyou\u201d) rather than the third person plural suffix of the MT (\u201cthey\u201d).
tn Heb \u201cjourney.\u201d"}, {"pk": 2832319, "translation": "NET", "book": 9, "chapter": 15, "verse": 19, "text": "Why haven\u2019t you obeyed the LORD? Instead you have greedily rushed upon the plunder! You have done what is wrong in the LORD\u2019s estimation.\u201d", "comment": "tn Heb \u201clistened to the voice of the Lord.\u201d
tn Heb \u201cyou have done what is evil in the eyes of the Lord.\u201d"}, {"pk": 2832320, "translation": "NET", "book": 9, "chapter": 15, "verse": 20, "text": "Then Saul said to Samuel, \u201cBut I have obeyed the LORD! I went on the campaign the LORD sent me on. I brought back King Agag of the Amalekites after exterminating the Amalekites.", "comment": "tn Heb \u201cjourney.\u201d
tn Heb \u201clistened to the voice of the Lord.\u201d"}, {"pk": 2832321, "translation": "NET", "book": 9, "chapter": 15, "verse": 21, "text": "But the army took from the plunder some of the sheep and cattle \u2014 the best of what was to be slaughtered \u2014 to sacrifice to the LORD your God in Gilgal.\u201d"}, {"pk": 2832322, "translation": "NET", "book": 9, "chapter": 15, "verse": 22, "text": "Then Samuel said, \u201cDoes the LORD take pleasure in burnt offerings and sacrifices as much as he does in obedience? Certainly, obedience is better than sacrifice; paying attention is better than the fat of rams.", "comment": "tn Heb \u201cas [in] listening to the voice of the Lord.\u201d
tn Heb \u201clistening.\u201d
tn The expression \u201cis better\u201d is understood here by ellipsis (see the immediately preceding statement).
tn Heb \u201clook.\u201d"}, {"pk": 2832323, "translation": "NET", "book": 9, "chapter": 15, "verse": 23, "text": "For rebellion is like the sin of divination, and presumption is like the evil of idolatry. Because you have rejected the word of the LORD, he has rejected you as king.\u201d", "comment": "tn Or \u201cfrom [being].\u201d"}, {"pk": 2832324, "translation": "NET", "book": 9, "chapter": 15, "verse": 24, "text": "Then Saul said to Samuel, \u201cI have sinned, for I have disobeyed what the LORD commanded and what you said as well. For I was afraid of the army, and I followed their wishes.", "comment": "tn Heb \u201cand your words.\u201d
tn Heb \u201cand I listened to their voice.\u201d
tn Heb \u201cthe mouth of the Lord.\u201d"}, {"pk": 2832325, "translation": "NET", "book": 9, "chapter": 15, "verse": 25, "text": "Now please forgive my sin! Go back with me so I can worship the LORD.\u201d", "comment": "tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose/result."}, {"pk": 2832326, "translation": "NET", "book": 9, "chapter": 15, "verse": 26, "text": "Samuel said to Saul, \u201cI will not go back with you, for you have rejected the word of the LORD, and the LORD has rejected you from being king over Israel!\u201d"}, {"pk": 2832327, "translation": "NET", "book": 9, "chapter": 15, "verse": 27, "text": "When Samuel turned to leave, Saul grabbed the edge of his robe and it tore.", "comment": "tn Heb \u201che,\u201d but Saul is clearly the referent. A Qumran ms and the LXX include the name \u201cSaul\u201d here."}, {"pk": 2832328, "translation": "NET", "book": 9, "chapter": 15, "verse": 28, "text": "Samuel said to him, \u201cThe LORD has torn the kingdom of Israel from you this day and has given it to one of your colleagues who is better than you!"}, {"pk": 2832329, "translation": "NET", "book": 9, "chapter": 15, "verse": 29, "text": "The Preeminent One of Israel does not go back on his word or change his mind, for he is not a human being who changes his mind.\u201d", "comment": "tn Or perhaps \u201cdoes not lie.\u201d
tn Heb \u201csplendor,\u201d used here by metonymy as a title for the Lord.
sn This observation marks the preceding statement (v. 28) as an unconditional, unalterable decree. When God makes such a decree he will not alter it or change his mind. This does not mean that God never deviates from his stated intentions or changes his mind. On the contrary, several passages describe him as changing his mind. In fact, his willingness to do so is one of his fundamental divine attributes (see Joel 2:13; Jonah 4:2). For a fuller discussion see R. B. Chisholm, Jr., \u201cDoes God Change His Mind?\u201d BSac 152 (1995): 387-99."}, {"pk": 2832330, "translation": "NET", "book": 9, "chapter": 15, "verse": 30, "text": "Saul again replied, \u201cI have sinned. But please honor me before the elders of my people and before Israel. Go back with me so I may worship the LORD your God.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Saul) has been specified in the translation for clarity."}, {"pk": 2832331, "translation": "NET", "book": 9, "chapter": 15, "verse": 31, "text": "So Samuel followed Saul back, and Saul worshiped the LORD."}, {"pk": 2832332, "translation": "NET", "book": 9, "chapter": 15, "verse": 32, "text": "Then Samuel said, \u201cBring me King Agag of the Amalekites.\u201d So Agag came to him trembling, thinking to himself, \u201cSurely death is bitter!\u201d", "comment": "tn Heb \u201cand Agag said.\u201d
tc The text is difficult here. With the LXX, two Old Latin mss, and the Syriac Peshitta it is probably preferable to delete \u05e1\u05b8\u05e8 (sar, \u201cis past\u201d) of the MT; it looks suspiciously like a dittograph of the following word \u05de\u05b7\u05e8 (mar, \u201cbitter\u201d). This further affects the interpretation of Agag\u2019s comment. In the MT he comes to Samuel confidently assured that the danger is over (cf. KJV, NASB, NIV \u201cSurely the bitterness of death is past,\u201d along with NLT, CEV). However, it seems more likely that Agag realized that his fortunes had suddenly taken a turn for the worse and that the clemency he had enjoyed from Saul would not be his lot from Samuel. The present translation thus understands Agag to approach not confidently but in the stark realization that his death is imminent (\u201cSurely death is bitter!\u201d). Cf. NAB \u201cSo it is bitter death!\u201d; NRSV \u201cSurely this is the bitterness of death\u201d; TEV \u201cWhat a bitter thing it is to die!\u201d
tn The MT reading \u05de\u05b7\u05e2\u05b2\u05d3\u05b7\u05e0\u05bc\u05b9\u05ea (ma\u2019adannot, literally, \u201cbonds,\u201d used here adverbially, \u201cin bonds\u201d) is difficult. The word is found only here and in Job 38:31. Part of the problem lies in determining the root of the word. Some scholars have taken it to be from the root \u05e2\u05e0\u05d3 (\u2019nd, \u201cto bind around\u201d), but this assumes a metathesis of two of the letters of the root. Others take it from the root \u05e2\u05d3\u05df (\u2019dn) with the meaning \u201cvoluptuously,\u201d but this does not seem to fit the context. It seems better to understand the word to be from the root \u05de\u05e2\u05d3 (m\u2019d, \u201cto totter\u201d or \u201cshake\u201d). In that case it describes the fear that Agag experienced in realizing the mortal danger that he faced as he approached Samuel. This is the way that the LXX translators understood the word, rendering it by the Greek participle \u03c4\u03c1\u03ad\u03bc\u03bf\u03bd (tremon, \u201ctrembling\u201d)."}, {"pk": 2832333, "translation": "NET", "book": 9, "chapter": 15, "verse": 33, "text": "Samuel said, \u201cJust as your sword left women childless, so your mother will be the most bereaved among women!\u201d Then Samuel hacked Agag to pieces there in Gilgal before the LORD."}, {"pk": 2832334, "translation": "NET", "book": 9, "chapter": 15, "verse": 34, "text": "Then Samuel went to Ramah, while Saul went up to his home in Gibeah of Saul."}, {"pk": 2832335, "translation": "NET", "book": 9, "chapter": 15, "verse": 35, "text": "Until the day he died Samuel did not see Saul again. Samuel did, however, mourn for Saul, but the LORD regretted that he had made Saul king over Israel.", "comment": "tn That is, Samuel."}, {"pk": 2832336, "translation": "NET", "book": 9, "chapter": 16, "verse": 1, "text": "The LORD said to Samuel, \u201cHow long do you intend to mourn for Saul? I have rejected him as king over Israel. Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, for I have selected a king for myself from among his sons.\u201d", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201cfor I have seen among his sons for me a king.\u201d
tc The Lucianic recension of the Old Greek translation includes the following words: \u201cAnd the Lord said to Samuel.\u201d"}, {"pk": 2832337, "translation": "NET", "book": 9, "chapter": 16, "verse": 2, "text": "Samuel replied, \u201cHow can I go? Saul will hear about it and kill me!\u201d But the LORD said, \u201cTake a heifer with you and say, \u2018I have come to sacrifice to the LORD.\u2019", "comment": "tn Heb \u201cin your hand.\u201d"}, {"pk": 2832338, "translation": "NET", "book": 9, "chapter": 16, "verse": 3, "text": "Then invite Jesse to the sacrifice, and I will show you what you should do. You will anoint for me the one I point out to you.\u201d", "comment": "tn Heb \u201csay\u201d; KJV, NRSV \u201cname\u201d; NIV \u201cindicate.\u201d"}, {"pk": 2832339, "translation": "NET", "book": 9, "chapter": 16, "verse": 4, "text": "Samuel did what the LORD told him. When he arrived in Bethlehem, the elders of the city were afraid to meet him. They said, \u201cDo you come in peace?\u201d", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201csaid.\u201d
tc In the MT the verb is singular (\u201che said\u201d), but the translation follows many medieval Hebrew mss and ancient versions in reading the plural (\u201cthey said\u201d)."}, {"pk": 2832340, "translation": "NET", "book": 9, "chapter": 16, "verse": 5, "text": "He replied, \u201cYes, in peace. I have come to sacrifice to the LORD. Consecrate yourselves and come with me to the sacrifice.\u201d So he consecrated Jesse and his sons and invited them to the sacrifice."}, {"pk": 2832341, "translation": "NET", "book": 9, "chapter": 16, "verse": 6, "text": "When they arrived, Samuel noticed Eliab and said to himself, \u201cSurely, here before the LORD stands his chosen king!\u201d", "comment": "tn Heb \u201csaw.\u201d
tn Heb \u201che\u201d; the referent (Samuel) has been specified in the translation for clarity.
tn Heb \u201csaid\u201d; the words \u201cto himself\u201d are implied, given the secrecy surrounding Samuel\u2019s mission to Bethlehem (v. 2).
tn Heb \u201chis anointed one.\u201d"}, {"pk": 2832342, "translation": "NET", "book": 9, "chapter": 16, "verse": 7, "text": "But the LORD said to Samuel, \u201cDon\u2019t be impressed by his appearance or his height, for I have rejected him. God does not view things the way men do. People look on the outward appearance, but the LORD looks at the heart.\u201d", "comment": "tn Heb \u201cfor not that which the man sees.\u201d The translation follows the LXX, which reads, \u201cfor not as man sees does God see.\u201d The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.
tn Heb \u201cdon\u2019t look toward.\u201d
tn Heb \u201cto the eyes.\u201d"}, {"pk": 2832343, "translation": "NET", "book": 9, "chapter": 16, "verse": 8, "text": "Then Jesse called Abinadab and presented him to Samuel. But Samuel said, \u201cThe LORD has not chosen this one, either.\u201d", "comment": "tn Heb \u201che\u201d (also in v. 9); the referent (Samuel) has been specified in the translation for clarity.
tn Heb \u201cand caused him to pass before.\u201d"}, {"pk": 2832344, "translation": "NET", "book": 9, "chapter": 16, "verse": 9, "text": "Then Jesse presented Shammah. But Samuel said, \u201cThe LORD has not chosen this one either.\u201d", "comment": "tn Heb \u201ccaused to pass by.\u201d"}, {"pk": 2832345, "translation": "NET", "book": 9, "chapter": 16, "verse": 10, "text": "Jesse presented seven of his sons to Samuel. But Samuel said to Jesse, \u201cThe LORD has not chosen any of these.\u201d", "comment": "tn Heb \u201ccaused seven of his sons to pass before Samuel.\u201d This could be taken as referring to seven sons in addition to the three mentioned before this, but 1 Sam 17:12 says Jesse had eight sons, not eleven. 1 Chr 2:13\u201315 lists only seven sons, including David. However, 1 Chr 27:18 mentions an additional son, named Elihu."}, {"pk": 2832346, "translation": "NET", "book": 9, "chapter": 16, "verse": 11, "text": "Then Samuel said to Jesse, \u201cIs that all of the young men?\u201d Jesse replied, \u201cThere is still the youngest one, but he\u2019s taking care of the flock.\u201d Samuel said to Jesse, \u201cSend and get him, for we cannot turn our attention to other things until he comes here.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity."}, {"pk": 2832347, "translation": "NET", "book": 9, "chapter": 16, "verse": 12, "text": "So Jesse had him brought in. Now he was ruddy, with attractive eyes and a handsome appearance. The LORD said, \u201cGo and anoint him. This is the one!\u201d", "comment": "tn Heb \u201cand he sent and brought him.\u201d"}, {"pk": 2832348, "translation": "NET", "book": 9, "chapter": 16, "verse": 13, "text": "So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the LORD rushed upon David from that day onward. Then Samuel got up and went to Ramah."}, {"pk": 2832349, "translation": "NET", "book": 9, "chapter": 16, "verse": 14, "text": "Now the Spirit of the LORD had turned away from Saul, and an evil spirit from the LORD tormented him.", "comment": "tn Or \u201can injurious spirit\u201d; cf. NLT \u201ca tormenting spirit.\u201d The phrase need not refer to an evil, demonic spirit. The Hebrew word translated \u201cevil\u201d may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be \u201ca mischief-making spirit.\u201d"}, {"pk": 2832350, "translation": "NET", "book": 9, "chapter": 16, "verse": 15, "text": "Then Saul\u2019s servants said to him, \u201cLook, an evil spirit from God is tormenting you!\u201d"}, {"pk": 2832351, "translation": "NET", "book": 9, "chapter": 16, "verse": 16, "text": "Let our lord instruct his servants who are here before you to look for a man who knows how to play the lyre. Then whenever the evil spirit from God comes upon you, he can play the lyre and you will feel better.\u201d", "comment": "tn Heb \u201cand it will be better for you.\u201d
tn Heb \u201cand he will play with his hand.\u201d"}, {"pk": 2832352, "translation": "NET", "book": 9, "chapter": 16, "verse": 17, "text": "So Saul said to his servants, \u201cFind me a man who plays well and bring him to me.\u201d", "comment": "tn Heb \u201csee.\u201d"}, {"pk": 2832353, "translation": "NET", "book": 9, "chapter": 16, "verse": 18, "text": "One of his attendants replied, \u201cI have seen a son of Jesse in Bethlehem who knows how to play the lyre. He is a brave warrior and is articulate and handsome, for the LORD is with him.\u201d", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201ca man of form.\u201d
tn Heb \u201cdiscerning of word.\u201d
tn Heb \u201canswered and said.\u201d
tn Heb \u201cmighty man of valor and a man of war.\u201d"}, {"pk": 2832354, "translation": "NET", "book": 9, "chapter": 16, "verse": 19, "text": "So Saul sent messengers to Jesse and said, \u201cSend me your son David, who is out with the sheep."}, {"pk": 2832355, "translation": "NET", "book": 9, "chapter": 16, "verse": 20, "text": "So Jesse took a donkey loaded with bread, a container of wine, and a young goat and sent them to Saul with his son David.", "comment": "tn Heb \u201ca kid of the goats.\u201d
tn Heb \u201cby the hand of.\u201d"}, {"pk": 2832356, "translation": "NET", "book": 9, "chapter": 16, "verse": 21, "text": "David came to Saul and stood before him. Saul liked him a great deal, and he became his armor bearer.", "comment": "tn Heb \u201che loved him.\u201d"}, {"pk": 2832357, "translation": "NET", "book": 9, "chapter": 16, "verse": 22, "text": "Then Saul sent word to Jesse saying, \u201cLet David be my servant, for I really like him.\u201d", "comment": "tn Heb \u201cLet David stand before me, for he has found favor in my eyes.\u201d"}, {"pk": 2832358, "translation": "NET", "book": 9, "chapter": 16, "verse": 23, "text": "So whenever the spirit from God would come upon Saul, David would take his lyre and play it. This would bring relief to Saul and make him feel better. Then the evil spirit would leave him alone.", "comment": "tn Heb \u201cwould turn aside from upon him.\u201d"}, {"pk": 2832359, "translation": "NET", "book": 9, "chapter": 17, "verse": 1, "text": "The Philistines gathered their troops for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah.", "comment": "tc The content of 1 Sam 17\u201318, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17\u201318 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17\u201318 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barth\u00e9lemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.
tn Heb \u201ccamps.\u201d"}, {"pk": 2832360, "translation": "NET", "book": 9, "chapter": 17, "verse": 2, "text": "Saul and the Israelite army assembled and camped in the valley of Elah, where they arranged their battle lines to fight against the Philistines.", "comment": "tn Heb \u201cthe men of Israel\u201d (so KJV, NASB); NAB, NIV, NRSV \u201cthe Israelites.\u201d
tn Heb \u201cto meet.\u201d"}, {"pk": 2832361, "translation": "NET", "book": 9, "chapter": 17, "verse": 3, "text": "The Philistines were standing on one hill, and the Israelites on another hill, with the valley between them.", "comment": "tn Heb \u201cIsrael.\u201d"}, {"pk": 2832362, "translation": "NET", "book": 9, "chapter": 17, "verse": 4, "text": "Then a champion came out from the camp of the Philistines. His name was Goliath; he was from Gath. He was close to seven feet tall.", "comment": "tn Heb \u201cthe man of the space between the two [armies].\u201d See v. 23.
tc Heb \u201chis height was six cubits and a span\u201d (cf. KJV, NASB, NRSV). A cubit was approximately eighteen inches, a span nine inches. So, according to the Hebrew tradition, Goliath was about nine feet, nine inches tall (cf. NIV, CEV, NLT \u201cover nine feet\u201d; NCV \u201cnine feet, four inches\u201d; TEV \u201cnearly 3 metres\u201d). However, some Greek witnesses, Josephus, and a manuscript of 1 Samuel from Qumran read \u201cfour cubits and a span\u201d here, that is, about six feet, nine inches (cf. NAB \u201csix and a half feet\u201d). This seems more reasonable; it is likely that Goliath\u2019s height was exaggerated as the story was retold. See P. K. McCarter, I Samuel (AB), 286, 291."}, {"pk": 2832363, "translation": "NET", "book": 9, "chapter": 17, "verse": 5, "text": "He had a bronze helmet on his head and was wearing scale body armor. The weight of his bronze body armor was five thousand shekels.", "comment": "sn Although the exact weight of Goliath\u2019s defensive body armor is difficult to estimate in terms of modern equivalency, it was obviously quite heavy. Driver, following Kennedy, suggests a modern equivalent of about 220 pounds (100 kg); see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 139. Klein, taking the shekel to be equal to.403 ounces, arrives at a somewhat smaller weight of about 126 pounds (57 kg); see R. W. Klein, 1 Samuel (WBC), 175. But by any estimate it is clear that Goliath presented himself as a formidable foe indeed."}, {"pk": 2832364, "translation": "NET", "book": 9, "chapter": 17, "verse": 6, "text": "He had bronze shin guards on his legs, and a bronze javelin was slung over his shoulders.", "comment": "sn Or \u201cgreaves.\u201d These were coverings (probably lined for comfort) that extended from about the knee to the ankle, affording protection for the shins of a warrior."}, {"pk": 2832365, "translation": "NET", "book": 9, "chapter": 17, "verse": 7, "text": "The shaft of his spear was like a weaver\u2019s beam, and the iron point of his spear weighed six hundred shekels. His shield bearer was walking before him.", "comment": "sn That is, about fifteen or sixteen pounds.
tn The translation follows the Qere and many medieval Hebrew mss in reading \u201cwood,\u201d rather than the \u201carrow\u201d (the reading of the Kethib)."}, {"pk": 2832366, "translation": "NET", "book": 9, "chapter": 17, "verse": 8, "text": "Goliath stood and called to Israel\u2019s troops, \u201cWhy do you come out to prepare for battle? Am I not the Philistine, and are you not the servants of Saul? Choose for yourselves a man so he may come down to me!", "comment": "tc The translation follows the ancient versions in reading \u201cchoose,\u201d (from the root \u05d1\u05d7\u05e8, bkhr), rather than the MT. The verb in MT (\u05d1\u05e8\u05d4, brh) elsewhere means \u201cto eat food\u201d; the sense of \u201cto choose,\u201d required here by the context, is not attested for this root. The MT apparently reflects an early scribal error.
tn The Hebrew text adds \u201cand said to them.\u201d
tn Following the imperative, the prefixed verbal form (either an imperfect or jussive) with the prefixed conjunction indicates purpose/result here.
tn Heb \u201che\u201d; the referent (Goliath) has been specified in the translation for clarity."}, {"pk": 2832367, "translation": "NET", "book": 9, "chapter": 17, "verse": 9, "text": "If he is able to fight with me and strike me down, we will become your servants. But if I prevail against him and strike him down, you will become our servants and will serve us.\u201d"}, {"pk": 2832368, "translation": "NET", "book": 9, "chapter": 17, "verse": 10, "text": "Then the Philistine said, \u201cI defy Israel\u2019s troops this day! Give me a man so we can fight each other!\u201d", "comment": "tn Following the imperative, the cohortative verbal form indicates purpose/result here."}, {"pk": 2832369, "translation": "NET", "book": 9, "chapter": 17, "verse": 11, "text": "When Saul and all the Israelites heard these words of the Philistine, they were upset and very afraid.", "comment": "tn Heb \u201call Israel.\u201d"}, {"pk": 2832370, "translation": "NET", "book": 9, "chapter": 17, "verse": 12, "text": "Now David was the son of this Ephrathite named Jesse from Bethlehem in Judah. He had eight sons, and in Saul\u2019s days he was old and well advanced in years.", "comment": "tc The translation follows the Lucianic recension of the LXX and the Syriac Peshitta in reading \u201cin years,\u201d rather than MT \u201camong men.\u201d
tc Some mss of the LXX lack vv. 12\u201331.
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2832371, "translation": "NET", "book": 9, "chapter": 17, "verse": 13, "text": "Jesse\u2019s three oldest sons had followed Saul to war. The names of the three sons who went to war were Eliab, his firstborn, Abinadab, the second oldest, and Shammah, the third oldest.", "comment": "tn Heb \u201chis.\u201d"}, {"pk": 2832372, "translation": "NET", "book": 9, "chapter": 17, "verse": 14, "text": "Now David was the youngest. While the three oldest sons followed Saul,"}, {"pk": 2832373, "translation": "NET", "book": 9, "chapter": 17, "verse": 15, "text": "David was going back and forth from Saul in order to care for his father\u2019s sheep in Bethlehem.", "comment": "tn Heb \u201cwas going and returning.\u201d"}, {"pk": 2832374, "translation": "NET", "book": 9, "chapter": 17, "verse": 16, "text": "Meanwhile for forty days the Philistine approached every morning and evening and took his position."}, {"pk": 2832375, "translation": "NET", "book": 9, "chapter": 17, "verse": 17, "text": "Jesse said to his son David, \u201cTake your brothers this ephah of roasted grain and these ten loaves of bread; go quickly to the camp to your brothers.", "comment": "tn Heb \u201crun.\u201d"}, {"pk": 2832376, "translation": "NET", "book": 9, "chapter": 17, "verse": 18, "text": "Also take these ten portions of cheese to their commanding officer. Find out how your brothers are doing and bring back their pledge that they received the goods.", "comment": "tn Heb \u201cofficer of the thousand.\u201d
tn Heb \u201cand your brothers, observe with respect to welfare.\u201d
tn Heb \u201cand their pledge take.\u201d This probably refers to some type of confirmation that the goods arrived safely. See R. W. Klein, 1 Samuel (WBC), 177. Cf. NIV \u201cbring back some assurance\u201d; NCV \u201csome proof to show me they are all right\u201d; NLT \u201cbring me back a letter from them.\u201d"}, {"pk": 2832377, "translation": "NET", "book": 9, "chapter": 17, "verse": 19, "text": "They are with Saul and the whole Israelite army in the valley of Elah, fighting with the Philistines.\u201d", "comment": "tn Heb \u201call the men of Israel.\u201d"}, {"pk": 2832378, "translation": "NET", "book": 9, "chapter": 17, "verse": 20, "text": "So David got up early in the morning and entrusted the flock to someone else who would watch over it. After loading up, he went just as Jesse had instructed him. He arrived at the camp as the army was going out to the battle lines shouting its battle cry.", "comment": "tn Heb \u201cto a guard\u201d; KJV, NASB, NRSV \u201cwith a keeper\u201d; NIV \u201cwith a shepherd.\u201d Since in contemporary English \u201cguard\u201d sounds like someone at a military installation or a prison, the present translation uses \u201cto someone else who would watch over it.\u201d
tn Or \u201centrenchment.\u201d"}, {"pk": 2832379, "translation": "NET", "book": 9, "chapter": 17, "verse": 21, "text": "Israel and the Philistines drew up their battle lines opposite one another."}, {"pk": 2832380, "translation": "NET", "book": 9, "chapter": 17, "verse": 22, "text": "After David had entrusted his cargo to the care of the supply officer, he ran to the battlefront. When he arrived, he asked his brothers how they were doing.", "comment": "tn Heb \u201cthe guard of the equipment.\u201d"}, {"pk": 2832381, "translation": "NET", "book": 9, "chapter": 17, "verse": 23, "text": "As he was speaking with them, the champion named Goliath, the Philistine from Gath, was coming up from the battle lines of the Philistines. He spoke the way he usually did, and David heard it.", "comment": "tn Heb \u201caccording to these words.\u201d"}, {"pk": 2832382, "translation": "NET", "book": 9, "chapter": 17, "verse": 24, "text": "When all the men of Israel saw this man, they retreated from his presence and were very afraid.", "comment": "tn Or \u201cfled.\u201d"}, {"pk": 2832383, "translation": "NET", "book": 9, "chapter": 17, "verse": 25, "text": "The men of Israel said, \u201cHave you seen this man who is coming up? He does so to defy Israel. But the king will make the man who can strike him down very wealthy! He will give him his daughter in marriage, and he will make his father\u2019s house exempt from tax obligations in Israel.\u201d", "comment": "tn Heb \u201che is coming up.\u201d"}, {"pk": 2832384, "translation": "NET", "book": 9, "chapter": 17, "verse": 26, "text": "David asked the men who were standing near him, \u201cWhat will be done for the man who strikes down this Philistine and frees Israel from this humiliation? For who is this uncircumcised Philistine, that he defies the armies of the living God?\u201d", "comment": "tn Heb \u201cand turns aside humiliation from upon Israel.\u201d"}, {"pk": 2832385, "translation": "NET", "book": 9, "chapter": 17, "verse": 27, "text": "The soldiers told him what had been promised, saying, \u201cThis is what will be done for the man who can strike him down.\u201d", "comment": "tn Heb \u201caccording to this word, saying.\u201d
tn Heb \u201cpeople.\u201d"}, {"pk": 2832386, "translation": "NET", "book": 9, "chapter": 17, "verse": 28, "text": "When David\u2019s oldest brother Eliab heard him speaking to the men, he became angry with David and said, \u201cWhy have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! You have come down here to watch the battle!\u201d", "comment": "tn Heb \u201chis\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201cthe anger of Eliab became hot.\u201d
tn Heb \u201cthe wickedness of your heart.\u201d"}, {"pk": 2832387, "translation": "NET", "book": 9, "chapter": 17, "verse": 29, "text": "David replied, \u201cWhat have I done now? Can\u2019t I say anything?\u201d", "comment": "tn Heb \u201cIs it not [just] a word?\u201d"}, {"pk": 2832388, "translation": "NET", "book": 9, "chapter": 17, "verse": 30, "text": "Then he turned from those who were nearby to someone else and asked the same question, but they gave him the same answer as before.", "comment": "tn Heb \u201cthe people.\u201d
tn Heb \u201cand spoke according to this word.\u201d"}, {"pk": 2832389, "translation": "NET", "book": 9, "chapter": 17, "verse": 31, "text": "When David\u2019s words were overheard and reported to Saul, he called for him.", "comment": "tn Heb \u201che took him.\u201d"}, {"pk": 2832390, "translation": "NET", "book": 9, "chapter": 17, "verse": 32, "text": "David said to Saul, \u201cDon\u2019t let anyone be discouraged. Your servant will go and fight this Philistine!\u201d", "comment": "tn Heb \u201cLet not the heart of a man fall upon him.\u201d The LXX reads \u201cmy lord,\u201d instead of \u201ca man.\u201d"}, {"pk": 2832391, "translation": "NET", "book": 9, "chapter": 17, "verse": 33, "text": "But Saul replied to David, \u201cYou aren\u2019t able to go against this Philistine and fight him! You\u2019re just a boy! He has been a warrior from his youth!\u201d"}, {"pk": 2832392, "translation": "NET", "book": 9, "chapter": 17, "verse": 34, "text": "David replied to Saul, \u201cYour servant has been a shepherd for his father\u2019s flock. Whenever a lion or bear would come and carry off a sheep from the flock,"}, {"pk": 2832393, "translation": "NET", "book": 9, "chapter": 17, "verse": 35, "text": "I would go out after it, strike it down, and rescue the sheep from its mouth. If it rose up against me, I would grab it by its jaw, strike it, and kill it."}, {"pk": 2832394, "translation": "NET", "book": 9, "chapter": 17, "verse": 36, "text": "Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. For he has defied the armies of the living God!\u201d", "comment": "tc The LXX includes here the following words not found in the MT: \u201cShould I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?\u201d"}, {"pk": 2832395, "translation": "NET", "book": 9, "chapter": 17, "verse": 37, "text": "David went on to say, \u201cThe LORD who delivered me from the lion and the bear will also deliver me from the hand of this Philistine!\u201d Then Saul said to David, \u201cGo! The LORD will be with you.\u201d", "comment": "tn Or \u201cGo, and may the Lord be with you\u201d (so NASB, NCV, NRSV)."}, {"pk": 2832396, "translation": "NET", "book": 9, "chapter": 17, "verse": 38, "text": "Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him."}, {"pk": 2832397, "translation": "NET", "book": 9, "chapter": 17, "verse": 39, "text": "David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them. David said to Saul, \u201cI can\u2019t walk in these things, for I\u2019m not used to them.\u201d So David removed them.", "comment": "tn Heb \u201che had not tested.\u201d"}, {"pk": 2832398, "translation": "NET", "book": 9, "chapter": 17, "verse": 40, "text": "He took his staff in his hand, picked out five smooth stones from the stream, placed them in the pouch of his shepherd\u2019s bag, took his sling in hand, and approached the Philistine.", "comment": "tn This Hebrew word occurs only here and its exact meaning is not entirely clear. It refers to a receptacle of some sort and apparently was a common part of a shepherd\u2019s equipment. Here it serves as a depository for the stones that David will use in his sling."}, {"pk": 2832399, "translation": "NET", "book": 9, "chapter": 17, "verse": 41, "text": "The Philistine kept coming closer to David, with his shield bearer walking in front of him.", "comment": "tc Most LXX mss lack v. 41."}, {"pk": 2832400, "translation": "NET", "book": 9, "chapter": 17, "verse": 42, "text": "When the Philistine looked carefully at David, he despised him, for he was only a ruddy and handsome boy."}, {"pk": 2832401, "translation": "NET", "book": 9, "chapter": 17, "verse": 43, "text": "The Philistine said to David, \u201cAm I a dog, that you are coming after me with sticks?\u201d Then the Philistine cursed David by his gods.", "comment": "sn Sticks is a pejorative reference to David\u2019s staff (v. 40); the same Hebrew word (\u05de\u05b7\u05e7\u05bc\u05b5\u05dc, maqqel) is used for both."}, {"pk": 2832402, "translation": "NET", "book": 9, "chapter": 17, "verse": 44, "text": "The Philistine said to David, \u201cCome here to me, so I can give your flesh to the birds of the sky and the wild animals of the field!\u201d", "comment": "tc Many medieval Hebrew mss have \u201cthe earth\u201d here, instead of the MT\u2019s \u201cthe field.\u201d"}, {"pk": 2832403, "translation": "NET", "book": 9, "chapter": 17, "verse": 45, "text": "But David replied to the Philistine, \u201cYou are coming against me with sword and spear and javelin. But I am coming against you in the name of the LORD of hosts, the God of Israel\u2019s armies, whom you have defied!"}, {"pk": 2832404, "translation": "NET", "book": 9, "chapter": 17, "verse": 46, "text": "This very day the LORD will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God"}, {"pk": 2832405, "translation": "NET", "book": 9, "chapter": 17, "verse": 47, "text": "and all this assembly will know that it is not by sword or spear that the LORD saves! For the battle is the LORD\u2019s, and he will deliver you into our hand.\u201d"}, {"pk": 2832406, "translation": "NET", "book": 9, "chapter": 17, "verse": 48, "text": "The Philistine drew steadily closer to David to attack him, while David quickly ran toward the battle line to attack the Philistine.", "comment": "tc Most LXX mss lack the second half of v. 48."}, {"pk": 2832407, "translation": "NET", "book": 9, "chapter": 17, "verse": 49, "text": "David reached his hand into the bag and took out a stone. He slung it, striking the Philistine on the forehead. The stone sank deeply into his forehead, and he fell down with his face to the ground."}, {"pk": 2832408, "translation": "NET", "book": 9, "chapter": 17, "verse": 50, "text": "David prevailed over the Philistine with just the sling and the stone. He struck down the Philistine and killed him. David did not even have a sword in his hand.", "comment": "tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.
tc Most LXX mss lack v. 50."}, {"pk": 2832409, "translation": "NET", "book": 9, "chapter": 17, "verse": 51, "text": "David ran and stood over the Philistine. He grabbed Goliath\u2019s sword, drew it from its sheath, killed him, and cut off his head with it. When the Philistines saw their champion was dead, they ran away.", "comment": "tn Heb \u201chis\u201d; the referent (Goliath) has been specified in the translation for clarity.
tc Most LXX mss lack the words \u201cdrew it from its sheath.\u201d"}, {"pk": 2832410, "translation": "NET", "book": 9, "chapter": 17, "verse": 52, "text": "Then the men of Israel and Judah charged forward, shouting a battle cry. They chased the Philistines to the valley and to the very gates of Ekron. The Philistine corpses lay fallen along the Shaaraim road to Gath and Ekron.", "comment": "tn Heb \u201carose and cried out.\u201d
tc Most of the LXX ms tradition has here \u201cGath.\u201d"}, {"pk": 2832411, "translation": "NET", "book": 9, "chapter": 17, "verse": 53, "text": "When the Israelites returned from their hot pursuit of the Philistines, they looted their camp."}, {"pk": 2832412, "translation": "NET", "book": 9, "chapter": 17, "verse": 54, "text": "David took the head of the Philistine and brought it to Jerusalem, and he put Goliath\u2019s weapons in his tent.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201chis\u201d; the referent (Goliath) has been specified in the translation for clarity."}, {"pk": 2832413, "translation": "NET", "book": 9, "chapter": 17, "verse": 55, "text": "Now as Saul watched David going out to fight the Philistine, he asked Abner, the general in command of the army, \u201cWhose son is this young man, Abner?\u201d Abner replied, \u201cAs surely as you live, O king, I don\u2019t know.\u201d", "comment": "tc Most LXX mss lack 17:55\u201318:5."}, {"pk": 2832414, "translation": "NET", "book": 9, "chapter": 17, "verse": 56, "text": "The king said, \u201cFind out whose son this boy is!\u201d"}, {"pk": 2832415, "translation": "NET", "book": 9, "chapter": 17, "verse": 57, "text": "So when David returned from striking down the Philistine, Abner took him and brought him before Saul. He still had the head of the Philistine in his hand."}, {"pk": 2832416, "translation": "NET", "book": 9, "chapter": 17, "verse": 58, "text": "Saul said to him, \u201cWhose son are you, young man?\u201d David replied, \u201cI am the son of your servant Jesse in Bethlehem.\u201d", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2832417, "translation": "NET", "book": 9, "chapter": 18, "verse": 1, "text": "When David had finished talking with Saul, Jonathan and David became bound together in close friendship. Jonathan loved David as much as he did his own life.", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201cthe soul of Jonathan was bound with the soul of David.\u201d
tn Heb \u201clike his [own] soul.\u201dsn On the nature of Jonathan\u2019s love for David, see J. A. Thompson, \u201cThe Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,\u201d VT 24 (1974): 334-38."}, {"pk": 2832418, "translation": "NET", "book": 9, "chapter": 18, "verse": 2, "text": "Saul retained David on that day and did not allow him to return to his father\u2019s house.", "comment": "tn Heb \u201chim\u201d; the referent (David) has been specified in the translation for clarity."}, {"pk": 2832419, "translation": "NET", "book": 9, "chapter": 18, "verse": 3, "text": "Jonathan made a covenant with David, for he loved him as much as he did his own life.", "comment": "tn Heb \u201clike his [own] soul.\u201d"}, {"pk": 2832420, "translation": "NET", "book": 9, "chapter": 18, "verse": 4, "text": "Jonathan took off the robe he was wearing and gave it to David, along with the rest of his gear, including his sword, his bow, and even his belt."}, {"pk": 2832421, "translation": "NET", "book": 9, "chapter": 18, "verse": 5, "text": "On every mission on which Saul sent him, David achieved success. So Saul appointed him over the men of war. This pleased not only all the army, but also Saul\u2019s servants.", "comment": "tn Heb \u201cit was good in the eyes of all the people and also in the eyes of the servants of Saul.\u201d"}, {"pk": 2832422, "translation": "NET", "book": 9, "chapter": 18, "verse": 6, "text": "When the men arrived after David returned from striking down the Philistine, the women from all the cities of Israel came out singing and dancing to meet King Saul. They were happy as they played their tambourines and three-stringed instruments.", "comment": "tn Heb \u201cwith tambourines, with joy, and with three-stringed instruments.\u201d
tn Heb \u201cthem.\u201d The masculine plural pronoun apparently refers to the returning soldiers."}, {"pk": 2832423, "translation": "NET", "book": 9, "chapter": 18, "verse": 7, "text": "The women who were playing the music sang, \u201cSaul has struck down his thousands, but David his tens of thousands!\u201d"}, {"pk": 2832424, "translation": "NET", "book": 9, "chapter": 18, "verse": 8, "text": "This made Saul very angry. The statement displeased him and he thought, \u201cThey have attributed to David tens of thousands, but to me they have attributed only thousands. What does he lack, except the kingdom?\u201d", "comment": "tn Heb \u201csaid.\u201d So also in vv. 11, 17."}, {"pk": 2832425, "translation": "NET", "book": 9, "chapter": 18, "verse": 9, "text": "So Saul was keeping an eye on David from that day onward."}, {"pk": 2832426, "translation": "NET", "book": 9, "chapter": 18, "verse": 10, "text": "The next day an evil spirit from God rushed upon Saul and he prophesied within his house. Now David was playing the lyre that day. There was a spear in Saul\u2019s hand,", "comment": "tn The Hebrew text adds here \u201cwith his hand.\u201d"}, {"pk": 2832427, "translation": "NET", "book": 9, "chapter": 18, "verse": 11, "text": "and Saul threw the spear, thinking, \u201cI\u2019ll nail David to the wall!\u201d But David escaped from him on two different occasions."}, {"pk": 2832428, "translation": "NET", "book": 9, "chapter": 18, "verse": 12, "text": "So Saul feared David, because the LORD was with him but had departed from Saul."}, {"pk": 2832429, "translation": "NET", "book": 9, "chapter": 18, "verse": 13, "text": "Saul removed David from his presence and made him a commanding officer. David led the army out to battle and back.", "comment": "tn Heb \u201chim\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201can officer of a thousand.\u201d
tn Heb \u201cand he went out and came in before the people.\u201d See v. 16."}, {"pk": 2832430, "translation": "NET", "book": 9, "chapter": 18, "verse": 14, "text": "Now David achieved success in all he did, for the LORD was with him.", "comment": "tn Heb \u201cin all his ways.\u201d"}, {"pk": 2832431, "translation": "NET", "book": 9, "chapter": 18, "verse": 15, "text": "When Saul saw how very successful he was, he was afraid of him."}, {"pk": 2832432, "translation": "NET", "book": 9, "chapter": 18, "verse": 16, "text": "But all Israel and Judah loved David, for he was the one leading them out to battle and back."}, {"pk": 2832433, "translation": "NET", "book": 9, "chapter": 18, "verse": 17, "text": "Then Saul said to David, \u201cHere\u2019s my oldest daughter, Merab. I want to give her to you in marriage. Only be a brave warrior for me and fight the battles of the LORD.\u201d For Saul thought, \u201cThere\u2019s no need for me to raise my hand against him. Let it be the hand of the Philistines!\u201d", "comment": "tc Much of the ms evidence for the LXX lacks vv. 17\u201319.
tn Heb \u201cson of valor.\u201d"}, {"pk": 2832434, "translation": "NET", "book": 9, "chapter": 18, "verse": 18, "text": "David said to Saul, \u201cWho am I? Who are my relatives or the clan of my father in Israel that I should become the king\u2019s son-in-law?\u201d", "comment": "tn Heb \u201cWho are my relatives, the clan of my father?\u201d The term \u05d7\u05b7\u05d9 (khay), traditionally understood as \u201cmy life,\u201d is here a rare word meaning \u201cfamily, kinfolk\u201d (see HALOT 309 s.v. III \u05d7\u05b7\u05d9). The phrase \u201cclan of my father\u201d may be a scribal gloss explaining the referent of this rare word."}, {"pk": 2832435, "translation": "NET", "book": 9, "chapter": 18, "verse": 19, "text": "When the time came for Merab, Saul\u2019s daughter, to be given to David, she instead was given in marriage to Adriel, who was from Meholah."}, {"pk": 2832436, "translation": "NET", "book": 9, "chapter": 18, "verse": 20, "text": "Now Michal, Saul\u2019s daughter, loved David. When they told Saul about this, it pleased him.", "comment": "tn Heb \u201cthe matter.\u201d"}, {"pk": 2832437, "translation": "NET", "book": 9, "chapter": 18, "verse": 21, "text": "Saul said, \u201cI will give her to him so that she may become a snare to him and the hand of the Philistines may be against him.\u201d So Saul said to David, \u201cToday is the second time for you to become my son-in-law.\u201d", "comment": "tc The final sentence of v. 21 is absent in most LXX mss."}, {"pk": 2832438, "translation": "NET", "book": 9, "chapter": 18, "verse": 22, "text": "Then Saul instructed his servants, \u201cTell David secretly, \u2018The king is pleased with you, and all his servants like you. So now become the king\u2019s son-in-law.\u201d"}, {"pk": 2832439, "translation": "NET", "book": 9, "chapter": 18, "verse": 23, "text": "So Saul\u2019s servants spoke these words privately to David. David replied, \u201cIs becoming the king\u2019s son-in-law something insignificant to you? I\u2019m just a poor and lightly-esteemed man!\u201d", "comment": "tn Heb \u201cin the ears of.\u201d"}, {"pk": 2832440, "translation": "NET", "book": 9, "chapter": 18, "verse": 24, "text": "When Saul\u2019s servants reported what David had said,"}, {"pk": 2832441, "translation": "NET", "book": 9, "chapter": 18, "verse": 25, "text": "Saul replied, \u201cHere is what you should say to David: \u2018There is nothing that the king wants as a price for the bride except a hundred Philistine foreskins, so that he can be avenged of his enemies.\u2019\u201d (Now Saul was thinking that he could kill David by the hand of the Philistines.)", "comment": "tn Heb \u201cthe king\u2019s.\u201d"}, {"pk": 2832442, "translation": "NET", "book": 9, "chapter": 18, "verse": 26, "text": "So his servants told David these things and David agreed to become the king\u2019s son-in-law. Now the specified time had not yet expired", "comment": "tn Heb \u201cand it was acceptable in the eyes of David.\u201d
tn Heb \u201cthe days were not fulfilled.\u201d"}, {"pk": 2832443, "translation": "NET", "book": 9, "chapter": 18, "verse": 27, "text": "when David, along with his men, went out and struck down two hundred Philistine men. David brought their foreskins and presented all of them to the king so he could become the king\u2019s son-in-law. Saul then gave him his daughter Michal in marriage.", "comment": "tn Heb \u201carose and went.\u201d"}, {"pk": 2832444, "translation": "NET", "book": 9, "chapter": 18, "verse": 28, "text": "When Saul realized that the LORD was with David and that his daughter Michal loved David,", "comment": "tn Heb \u201cSaul\u2019s.\u201d In the translation the proper name has been replaced by the pronoun for stylistic reasons.
tn Heb \u201chim\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201csaw and knew.\u201d"}, {"pk": 2832445, "translation": "NET", "book": 9, "chapter": 18, "verse": 29, "text": "Saul became even more afraid of him. Saul continued to be at odds with David from then on.", "comment": "tc The final sentence of v. 29 is absent in most LXX mss.tn Heb \u201call the days.\u201d
tn Heb \u201cof David.\u201d In the translation the proper name has been replaced by the pronoun for stylistic reasons."}, {"pk": 2832446, "translation": "NET", "book": 9, "chapter": 18, "verse": 30, "text": "Then the leaders of the Philistines would march out, and as often as they did so, David achieved more success than all of Saul\u2019s servants. His name was held in high esteem.", "comment": "tc Verse 30 is absent in most LXX mss."}, {"pk": 2832447, "translation": "NET", "book": 9, "chapter": 19, "verse": 1, "text": "Then Saul told his son Jonathan and all his servants to kill David. But Saul\u2019s son Jonathan liked David very much.", "comment": "tn Heb \u201cdelighted greatly in David.\u201d"}, {"pk": 2832448, "translation": "NET", "book": 9, "chapter": 19, "verse": 2, "text": "So Jonathan told David, \u201cMy father Saul is trying to kill you. So be careful tomorrow morning. Find a hiding place and stay in seclusion.", "comment": "tn Heb \u201cstay in.\u201d
tn Heb \u201cand hide yourself.\u201d
tn Heb \u201cseeking.\u201d"}, {"pk": 2832449, "translation": "NET", "book": 9, "chapter": 19, "verse": 3, "text": "I will go out and stand beside my father in the field where you are. I will speak about you to my father. When I find out what the problem is, I will let you know.\u201d", "comment": "tn Heb \u201cwhen I see.\u201d"}, {"pk": 2832450, "translation": "NET", "book": 9, "chapter": 19, "verse": 4, "text": "So Jonathan spoke on David\u2019s behalf to his father Saul. He said to him, \u201cThe king should not sin against his servant David, for he has not sinned against you. On the contrary, his actions have been very beneficial for you.", "comment": "tn Heb \u201cgood.\u201d
tn Heb \u201cspoke good with respect to David.\u201d"}, {"pk": 2832451, "translation": "NET", "book": 9, "chapter": 19, "verse": 5, "text": "He risked his life when he struck down the Philistine and the LORD gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?\u201d", "comment": "tn Heb \u201cand he put his life into his hand.\u201d"}, {"pk": 2832452, "translation": "NET", "book": 9, "chapter": 19, "verse": 6, "text": "Saul accepted Jonathan\u2019s advice and took an oath, \u201cAs surely as the LORD lives, he will not be put to death.\u201d", "comment": "tn Heb \u201cand Saul listened to the voice of Jonathan.\u201d"}, {"pk": 2832453, "translation": "NET", "book": 9, "chapter": 19, "verse": 7, "text": "Then Jonathan called David and told him all these things. Jonathan brought David to Saul, and he served him as he had done formerly.", "comment": "tn Heb \u201cand he was before him as before.\u201d"}, {"pk": 2832454, "translation": "NET", "book": 9, "chapter": 19, "verse": 8, "text": "Now once again there was war. So David went out to fight the Philistines. He defeated them thoroughly and they ran away from him.", "comment": "tn Heb \u201cand he struck them down with a great blow.\u201d"}, {"pk": 2832455, "translation": "NET", "book": 9, "chapter": 19, "verse": 9, "text": "Then an evil spirit from the LORD came upon Saul. He was sitting in his house with his spear in his hand, while David was playing the lyre.", "comment": "tn The Hebrew text adds here \u201cwith his hand.\u201d
tn Heb \u201c[was] to.\u201d"}, {"pk": 2832456, "translation": "NET", "book": 9, "chapter": 19, "verse": 10, "text": "Saul tried to nail David to the wall with the spear, but he escaped from Saul\u2019s presence and the spear drove into the wall. David escaped quickly that night.", "comment": "tn Heb \u201cand he drove the spear into the wall.\u201d
tn Heb \u201cfled and escaped.\u201d"}, {"pk": 2832457, "translation": "NET", "book": 9, "chapter": 19, "verse": 11, "text": "Saul sent messengers to David\u2019s house to guard it and to kill him in the morning. Then David\u2019s wife Michal told him, \u201cIf you do not save yourself tonight, tomorrow you will be dead!\u201d", "comment": "tn Heb \u201cyour life.\u201d"}, {"pk": 2832458, "translation": "NET", "book": 9, "chapter": 19, "verse": 12, "text": "So Michal lowered David through the window, and he ran away and escaped."}, {"pk": 2832459, "translation": "NET", "book": 9, "chapter": 19, "verse": 13, "text": "Then Michal took a household idol and put it on the bed. She put a quilt made of goat\u2019s hair over its head and then covered the idol with a garment.", "comment": "tn Heb \u201cteraphim\u201d (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah\u2019s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.
tn Heb \u201cat the place of its head.\u201d
tn The exact meaning of the Hebrew word \u05db\u05bc\u05b8\u05d1\u05b4\u05d9\u05e8 (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat\u2019s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *\u05db\u05bc\u05b8\u05d1\u05b4\u05d9\u05e8. Cf. KJV, TEV \u201cpillow\u201d; NLT \u201ccushion\u201d; NAB, NRSV \u201cnet.\u201d"}, {"pk": 2832460, "translation": "NET", "book": 9, "chapter": 19, "verse": 14, "text": "When Saul sent messengers to arrest David, she said, \u201cHe\u2019s sick.\u201d"}, {"pk": 2832461, "translation": "NET", "book": 9, "chapter": 19, "verse": 15, "text": "Then Saul sent the messengers back to see David, saying, \u201cBring him up to me on his bed so I can kill him.\u201d"}, {"pk": 2832462, "translation": "NET", "book": 9, "chapter": 19, "verse": 16, "text": "When the messengers came, they found only the idol on the bed and the quilt made of goat\u2019s hair at its head."}, {"pk": 2832463, "translation": "NET", "book": 9, "chapter": 19, "verse": 17, "text": "Saul said to Michal, \u201cWhy have you deceived me this way by sending my enemy away? Now he has escaped!\u201d Michal replied to Saul, \u201cHe said to me, \u2018Help me get away or else I will kill you!\u2019\u201d", "comment": "tn Heb \u201cSend me away! Why should I kill you?\u201d The question has the force of a threat in this context. See P. K. McCarter, I Samuel (AB), 325, 26."}, {"pk": 2832464, "translation": "NET", "book": 9, "chapter": 19, "verse": 18, "text": "Now David had run away and escaped. He went to Samuel in Ramah and told him everything that Saul had done to him. Then he and Samuel went and stayed at Naioth."}, {"pk": 2832465, "translation": "NET", "book": 9, "chapter": 19, "verse": 19, "text": "It was reported to Saul saying, \u201cDavid is at Naioth in Ramah.\u201d"}, {"pk": 2832466, "translation": "NET", "book": 9, "chapter": 19, "verse": 20, "text": "So Saul sent messengers to capture David. When they saw a company of prophets prophesying with Samuel standing there as their leader, the spirit of God came upon Saul\u2019s messengers, and they also prophesied."}, {"pk": 2832467, "translation": "NET", "book": 9, "chapter": 19, "verse": 21, "text": "When it was reported to Saul, he sent more messengers, but they prophesied too. So Saul sent messengers a third time, but they also prophesied."}, {"pk": 2832468, "translation": "NET", "book": 9, "chapter": 19, "verse": 22, "text": "Finally Saul himself went to Ramah. When he arrived at the large cistern that is in Secu, he asked, \u201cWhere are Samuel and David?\u201d They said, \u201cAt Naioth in Ramah.\u201d", "comment": "tn Heb \u201che\u201d (also in v. 23). the referent (Saul) has been specified in the translation for clarity."}, {"pk": 2832469, "translation": "NET", "book": 9, "chapter": 19, "verse": 23, "text": "So Saul went to Naioth in Ramah. The Spirit of God came upon him as well, and he walked along prophesying until he came to Naioth in Ramah."}, {"pk": 2832470, "translation": "NET", "book": 9, "chapter": 19, "verse": 24, "text": "He even stripped off his clothes and prophesied before Samuel. He lay there naked all that day and night. (For that reason it is asked, \u201cIs Saul also among the prophets?\u201d)", "comment": "tn Heb \u201cand he fell down.\u201d"}, {"pk": 2832471, "translation": "NET", "book": 9, "chapter": 20, "verse": 1, "text": "David fled from Naioth in Ramah. He came to Jonathan and asked, \u201cWhat have I done? What is my offense? How have I sinned before your father? For he is seeking my life!\u201d", "comment": "tn Heb \u201cand he came and said before Jonathan.\u201d
tn Heb \u201cWhat is my guilt?\u201d"}, {"pk": 2832472, "translation": "NET", "book": 9, "chapter": 20, "verse": 2, "text": "Jonathan said to him, \u201cBy no means are you going to die! My father does nothing large or small without making me aware of it. Why would my father hide this matter from me? It just won\u2019t happen!\u201d", "comment": "tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading \u201che will not do,\u201d rather than the Kethib of the MT (\u201cdo to him\u201d).
tn Heb \u201cwithout uncovering my ear.\u201d
tn Heb \u201che\u201d; the referent (Jonathan) has been specified in the translation for clarity."}, {"pk": 2832473, "translation": "NET", "book": 9, "chapter": 20, "verse": 3, "text": "Taking an oath, David again said, \u201cYour father is very much aware of the fact that I have found favor with you, and he has thought, \u2018Don\u2019t let Jonathan know about this, or he will be upset.\u2019 But as surely as the LORD lives and you live, there is about one step between me and death!\u201d", "comment": "tn Heb \u201csaid,\u201d that is, to himself. So also in v. 25.
tc The LXX and the Syriac Peshitta lack the word \u201cagain.\u201d
tn The infinitive absolute appears before the finite verb for emphasis."}, {"pk": 2832474, "translation": "NET", "book": 9, "chapter": 20, "verse": 4, "text": "Jonathan replied to David, \u201cTell me what I can do for you.\u201d", "comment": "tn Heb \u201cwhatever your soul says, I will do for you.\u201d"}, {"pk": 2832475, "translation": "NET", "book": 9, "chapter": 20, "verse": 5, "text": "David said to Jonathan, \u201cTomorrow is the new moon, and I am certainly expected to join the king for a meal. You must send me away so I can hide in the field until the third evening from now.", "comment": "tn Heb \u201cand I must surely sit with the king to eat.\u201d The infinitive absolute appears before the finite verb for emphasis."}, {"pk": 2832476, "translation": "NET", "book": 9, "chapter": 20, "verse": 6, "text": "If your father happens to miss me, you should say, \u2018David urgently requested me to let him go to his city Bethlehem, for there is an annual sacrifice there for his entire family.\u2019", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201cto run.\u201d"}, {"pk": 2832477, "translation": "NET", "book": 9, "chapter": 20, "verse": 7, "text": "If he should then say, \u2018That\u2019s fine,\u2019 then your servant is safe. But if he becomes very angry, be assured that he has decided to harm me.", "comment": "tn Heb \u201cgood.\u201d
tn Heb \u201cknow that the evil is completed from with him.\u201d"}, {"pk": 2832478, "translation": "NET", "book": 9, "chapter": 20, "verse": 8, "text": "You must be loyal to your servant, for you have made a covenant with your servant in the LORD\u2019s name. If I am guilty, you yourself kill me! Why bother taking me to your father?\u201d", "comment": "tn Heb \u201cand if there is in me guilt.\u201d
tn Heb \u201cand you must do loyalty.\u201d
tn Heb \u201cfor into a covenant of the Lord you have brought your servant with you.\u201d"}, {"pk": 2832479, "translation": "NET", "book": 9, "chapter": 20, "verse": 9, "text": "Jonathan said, \u201cFar be it from you to suggest this! If I were at all aware that my father had decided to harm you, wouldn\u2019t I tell you about it?\u201d"}, {"pk": 2832480, "translation": "NET", "book": 9, "chapter": 20, "verse": 10, "text": "David said to Jonathan, \u201cWho will tell me if your father answers you harshly?\u201d"}, {"pk": 2832481, "translation": "NET", "book": 9, "chapter": 20, "verse": 11, "text": "Jonathan said to David, \u201cCome on. Let\u2019s go out to the field.\u201d When the two of them had gone out into the field,"}, {"pk": 2832482, "translation": "NET", "book": 9, "chapter": 20, "verse": 12, "text": "Jonathan said to David, \u201cThe LORD God of Israel is my witness. I will feel out my father about this time the day after tomorrow. If he is favorably inclined toward David, will I not then send word to you and let you know?", "comment": "tn Heb \u201cand uncover your ear.\u201d
tc The Hebrew text has simply \u201cthe Lord God of Israel.\u201d On the basis of the Syriac version, many reconstruct the text to read \u201c[is] my witness,\u201d which may have fallen out of the text by homoioarcton (an error which is entirely possible if \u05e2\u05b5\u05d3, \u2019ed, \u201cwitness,\u201d immediately followed \u05b8\u05b7\u05d3\u05d5\u05b4\u05d3, \u201cDavid,\u201d in the original text)."}, {"pk": 2832483, "translation": "NET", "book": 9, "chapter": 20, "verse": 13, "text": "But if my father intends to do you harm, may the LORD do all this and more to Jonathan, if I don\u2019t let you know and send word to you so you can go safely on your way. May the LORD be with you, as he was with my father.", "comment": "tn Heb \u201cin peace.\u201d
tn Heb \u201cuncover your ear.\u201d"}, {"pk": 2832484, "translation": "NET", "book": 9, "chapter": 20, "verse": 14, "text": "While I am still alive, extend to me the loyalty of the LORD, or else I will die!"}, {"pk": 2832485, "translation": "NET", "book": 9, "chapter": 20, "verse": 15, "text": "Don\u2019t ever cut off your loyalty to my family, not even when the LORD has cut off every one of David\u2019s enemies from the face of the earth"}, {"pk": 2832486, "translation": "NET", "book": 9, "chapter": 20, "verse": 16, "text": "and called David\u2019s enemies to account.\u201d So Jonathan made a covenant with the house of David.", "comment": "tn Heb \u201ccut.\u201d The object of the verb (\u201ccovenant\u201d) must be supplied.
tn The word order is different in the Hebrew text, which reads \u201cand Jonathan cut with the house of David, and the Lord will seek from the hand of the enemies of David.\u201d The translation assumes that the main clauses of the verse have been accidentally transposed in the course of transmission. The first part of the verse (as it stands in MT) belongs with v. 17, while the second part of the verse actually continues v. 15."}, {"pk": 2832487, "translation": "NET", "book": 9, "chapter": 20, "verse": 17, "text": "Jonathan once again took an oath with David, because he loved him. In fact Jonathan loved him as much as he did his own life.", "comment": "tn Heb \u201cfor [with] the love of his [own] life he loved him.\u201d"}, {"pk": 2832488, "translation": "NET", "book": 9, "chapter": 20, "verse": 18, "text": "Jonathan said to him, \u201cTomorrow is the new moon, and you will be missed, for your seat will be empty."}, {"pk": 2832489, "translation": "NET", "book": 9, "chapter": 20, "verse": 19, "text": "On the third day you should go down quickly and come to the place where you hid yourself the day this all started. Stay near the stone Ezel.", "comment": "tc Heb \u201cyou will do [something] a third time.\u201d The translation assumes an emendation of the verb from \u05e9\u05c1\u05b4\u05dc\u05bc\u05b7\u05e9\u05c1\u05b0\u05ea\u05bc\u05b8 (shillashta, \u201cto do a third time\u201d) to \u05e9\u05c1\u05b4\u05dc\u05bc\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9\u05ea (shillishit, \u201c[on the] third [day]\u201d).
tn Heb \u201cyou must go down greatly.\u201d See Judg 19:11 for the same idiom.
tn Heb \u201con the day of the deed.\u201d This probably refers to the incident recorded in 19:2."}, {"pk": 2832490, "translation": "NET", "book": 9, "chapter": 20, "verse": 20, "text": "I will shoot three arrows near it, as though I were shooting at a target."}, {"pk": 2832491, "translation": "NET", "book": 9, "chapter": 20, "verse": 21, "text": "When I send a boy after them, I will say, \u201cGo and find the arrows.\u201d If I say to the boy, \u2018Look, the arrows are on this side of you; get them,\u2019 then come back. For as surely as the LORD lives, you will be safe and there will no problem.", "comment": "tn Heb \u201cfrom you and here.\u201d"}, {"pk": 2832492, "translation": "NET", "book": 9, "chapter": 20, "verse": 22, "text": "But if I say to the boy, \u201cLook, the arrows are on the other side of you,\u2019 get away. For in that case the LORD has sent you away.", "comment": "tn Heb \u201cfrom you and onward.\u201d"}, {"pk": 2832493, "translation": "NET", "book": 9, "chapter": 20, "verse": 23, "text": "With regard to the matter that you and I discussed, the LORD is the witness between us forever!\u201d", "comment": "tc Heb \u201cthe Lord [is] between me and between you forever.\u201d The translation assumes that the original text read \u05e2\u05b5\u05d3 \u05e2\u05b7\u05d3\u05be\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u2019ed \u2019ad-\u2019olam), \u201ca witness forever,\u201d with the noun \u201ca witness\u201d accidentally falling out of the text by haplography. See P. K. McCarter, I Samuel (AB), 338."}, {"pk": 2832494, "translation": "NET", "book": 9, "chapter": 20, "verse": 24, "text": "So David hid in the field. When the new moon came, the king sat down to eat his meal."}, {"pk": 2832495, "translation": "NET", "book": 9, "chapter": 20, "verse": 25, "text": "The king sat down in his usual place by the wall, with Jonathan opposite him and Abner at his side. But David\u2019s place was vacant.", "comment": "tn Heb \u201cand Abner sat at the side of Saul.\u201d
tc Heb \u201cand Jonathan arose.\u201d Instead of MT\u2019s \u05d5\u05b7\u05d9\u05bc\u05b8\u05e7\u05b8\u05dd (vayyaqam, \u201cand he arose\u201d; from the hollow verbal root \u05e7\u05d5\u05bc\u05dd, qum), the translation assumes a reading \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b7\u05d3\u05bc\u05b5\u05dd (vayyiqaddem, \u201cand he was in front of\u201d; from the verbal root \u05e7\u05d3\u05dd, qdm). See P. K. McCarter, I Samuel (AB), 338."}, {"pk": 2832496, "translation": "NET", "book": 9, "chapter": 20, "verse": 26, "text": "However, Saul said nothing about it that day, for he thought, \u201cSomething has happened to make him ceremonially unclean. Yes, he must be unclean.\u201d", "comment": "tn The words \u201cabout it\u201d are not present in the Hebrew text, although they are implied.
tn Heb \u201csaid,\u201d that is, to himself."}, {"pk": 2832497, "translation": "NET", "book": 9, "chapter": 20, "verse": 27, "text": "But the next morning, the second day of the new moon, David\u2019s place was still vacant. So Saul said to his son Jonathan, \u201cWhy has Jesse\u2019s son not come to the meal yesterday or today?\u201d"}, {"pk": 2832498, "translation": "NET", "book": 9, "chapter": 20, "verse": 28, "text": "Jonathan replied to Saul, \u201cDavid urgently requested that he be allowed to go to Bethlehem."}, {"pk": 2832499, "translation": "NET", "book": 9, "chapter": 20, "verse": 29, "text": "He said, \u2018Permit me to go, for we are having a family sacrifice in the city, and my brother urged me to be there. So now, if I have found favor with you, let me go to see my brothers.\u2019 For that reason he has not come to the king\u2019s table.\u201d", "comment": "tn Heb \u201cbe released [from duty].\u201d
tn Heb \u201ccommanded.\u201d
tn Heb \u201csend me.\u201d"}, {"pk": 2832500, "translation": "NET", "book": 9, "chapter": 20, "verse": 30, "text": "Saul became angry with Jonathan and said to him, \u201cYou stupid traitor! Don\u2019t I realize that to your own disgrace and to the disgrace of your mother\u2019s nakedness you have chosen this son of Jesse?", "comment": "tc Many medieval Hebrew mss include the words \u201chis son\u201d here.
tn Heb \u201cson of a perverse woman of rebelliousness.\u201d But such an overly literal and domesticated translation of the Hebrew expression fails to capture the force of Saul\u2019s unrestrained reaction. Saul, now incensed and enraged over Jonathan\u2019s liaison with David, is actually hurling very coarse and emotionally charged words at his son. The translation of this phrase suggested by Koehler and Baumgartner is \u201cbastard of a wayward woman\u201d (HALOT 796 s.v. \u05e2\u05d5\u05d4), but this is not an expression commonly used in English. A better English approximation of the sentiments expressed here by the Hebrew phrase would be \u201cYou stupid son of a bitch!\u201d However, sensitivity to the various public formats in which the Bible is read aloud has led to a less startling English rendering which focuses on the semantic value of Saul\u2019s utterance (i.e., the behavior of his own son Jonathan, which he viewed as both a personal and a political betrayal [= \u201ctraitor\u201d]). But this concession should not obscure the fact that Saul is full of bitterness and frustration. That he would address his son Jonathan with such language, not to mention his apparent readiness even to kill his own son over this friendship with David (v. 33), indicates something of the extreme depth of Saul\u2019s jealousy and hatred of David."}, {"pk": 2832501, "translation": "NET", "book": 9, "chapter": 20, "verse": 31, "text": "For as long as this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men and bring him to me. For he is as good as dead!\u201d", "comment": "tn Heb \u201ca son of death.\u201d
tn The words \u201csome men\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201call the days that.\u201d"}, {"pk": 2832502, "translation": "NET", "book": 9, "chapter": 20, "verse": 32, "text": "Jonathan responded to his father Saul, \u201cWhy should he be put to death? What has he done?\u201d"}, {"pk": 2832503, "translation": "NET", "book": 9, "chapter": 20, "verse": 33, "text": "Then Saul threw his spear at Jonathan in order to strike him down. So Jonathan was convinced that his father had decided to kill David.", "comment": "tn Heb \u201chim\u201d; the referent (Jonathan) has been specified in the translation for clarity.
tn Heb \u201cknew.\u201d"}, {"pk": 2832504, "translation": "NET", "book": 9, "chapter": 20, "verse": 34, "text": "Jonathan got up from the table enraged. He did not eat any food on that second day of the new moon, for he was upset that his father had humiliated David.", "comment": "tn Heb \u201cfor he was upset concerning David for his father had humiliated him.\u201d The referent of the pronoun \u201chim\u201d is not entirely clear, but the phrase \u201cconcerning David\u201d suggests that it refers to David, rather than Jonathan."}, {"pk": 2832505, "translation": "NET", "book": 9, "chapter": 20, "verse": 35, "text": "The next morning Jonathan, along with a young servant, went out to the field to meet David."}, {"pk": 2832506, "translation": "NET", "book": 9, "chapter": 20, "verse": 36, "text": "He said to his servant, \u201cRun, find the arrows that I am about to shoot.\u201d As the servant ran, Jonathan shot the arrow beyond him.", "comment": "tn Heb \u201che\u201d; the referent (Jonathan) has been specified in the translation for clarity."}, {"pk": 2832507, "translation": "NET", "book": 9, "chapter": 20, "verse": 37, "text": "When the servant came to the place where Jonathan had shot the arrow, Jonathan called out to the servant, \u201cIsn\u2019t the arrow further beyond you?\u201d", "comment": "tn Heb \u201ccalled after\u201d (also in v. 38)."}, {"pk": 2832508, "translation": "NET", "book": 9, "chapter": 20, "verse": 38, "text": "Jonathan called out to the servant, \u201cHurry! Go faster! Don\u2019t delay!\u201d Jonathan\u2019s servant retrieved the arrow and came back to his master."}, {"pk": 2832509, "translation": "NET", "book": 9, "chapter": 20, "verse": 39, "text": "(Now the servant did not understand any of this. Only Jonathan and David knew what was going on.)", "comment": "tn Heb \u201cknew the matter.\u201d"}, {"pk": 2832510, "translation": "NET", "book": 9, "chapter": 20, "verse": 40, "text": "Then Jonathan gave his equipment to the servant who was with him. He said to him, \u201cGo, take these things back to the city.\u201d"}, {"pk": 2832511, "translation": "NET", "book": 9, "chapter": 20, "verse": 41, "text": "When the servant had left, David got up from beside the mound, knelt with his face to the ground, and bowed three times. Then they kissed each other and they both wept, especially David.", "comment": "tn Heb \u201cfell.\u201d
tc The translation follows the LXX in reading \u201cthe mound,\u201d rather than the MT\u2019s \u201cthe south.\u201d It is hard to see what meaning the MT reading \u201cfrom beside the south\u201d would have as it stands, since such a location lacks specificity. The NIV treats it as an elliptical expression, rendering the phrase as \u201cfrom the south side of the stone (rock NCV).\u201d This is perhaps possible, but it seems better to follow the LXX rather than the MT here."}, {"pk": 2832512, "translation": "NET", "book": 9, "chapter": 20, "verse": 42, "text": "Jonathan said to David, \u201cGo in peace, for the two of us have sworn together in the name of the LORD saying, \u2018The LORD will be between me and you and between my descendants and your descendants forever.\u2019\u201d"}, {"pk": 2832513, "translation": "NET", "book": 9, "chapter": 21, "verse": 1, "text": "(21:1) Then David got up and left, while Jonathan went back to the city. (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met David, and said to him, \u201cWhy are you by yourself with no one accompanying you?\u201d", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity.
sn Beginning with 20:42b, the verse numbers through 21:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 20:42b ET = 21:1 HT, 21:1 ET = 21:2 HT, 21:2 ET = 21:3 HT, etc., through 21:15 ET = 21:16 HT. With 22:1 the verse numbers in the ET and HT are again the same.
tn Heb \u201ctrembled to meet.\u201d"}, {"pk": 2832514, "translation": "NET", "book": 9, "chapter": 21, "verse": 2, "text": "David replied to Ahimelech the priest, \u201cThe king instructed me to do something, but he said to me, \u2018Don\u2019t let anyone know the reason I am sending you or the instructions I have given you.\u2019 I have told my soldiers to wait at a certain place.", "comment": "tn Heb \u201clet not a man know anything about the matter [for] which I am sending you and [about] which I commanded you.\u201d
tn The Hebrew expression here refers to a particular, but unnamed, place. It occurs in the OT only here, in 2 Kgs 6:8, and in Ruth 4:1, where Boaz uses it to refer to Naomi\u2019s unnamed kinsman-redeemer. A contracted form of the expression appears in Dan 8:13.
tn Heb \u201cservants.\u201d"}, {"pk": 2832515, "translation": "NET", "book": 9, "chapter": 21, "verse": 3, "text": "Now what do you have at your disposal? Give me five loaves of bread, or whatever can be found.\u201d", "comment": "tn Heb \u201cunder your hand.\u201d"}, {"pk": 2832516, "translation": "NET", "book": 9, "chapter": 21, "verse": 4, "text": "The priest replied to David, \u201cI don\u2019t have any ordinary bread at my disposal. Only holy bread is available, and then only if your soldiers have abstained from sexual relations with women.\u201d", "comment": "tn Heb \u201cservants.\u201d
tn Heb \u201chave kept themselves from women\u201d (so NASB, NIV, NRSV); TEV \u201chaven\u2019t had sexual relations recently\u201d; NLT \u201chave not slept with any women recently.\u201d"}, {"pk": 2832517, "translation": "NET", "book": 9, "chapter": 21, "verse": 5, "text": "David said to the priest, \u201cCertainly women have been kept away from us, just as on previous occasions when I have set out. The soldiers\u2019 equipment is holy, even on an ordinary journey. How much more so will they be holy today, along with their equipment!\u201d", "comment": "tn Heb \u201cservants\u2019.\u201d"}, {"pk": 2832518, "translation": "NET", "book": 9, "chapter": 21, "verse": 6, "text": "So the priest gave him holy bread, for there was no bread there other than the bread of the Presence. It had been removed from before the LORD in order to replace it with hot bread on the day it had been taken away."}, {"pk": 2832519, "translation": "NET", "book": 9, "chapter": 21, "verse": 7, "text": "(One of Saul\u2019s servants was there that day, detained before the LORD. His name was Doeg the Edomite, who was in charge of Saul\u2019s shepherds.)"}, {"pk": 2832520, "translation": "NET", "book": 9, "chapter": 21, "verse": 8, "text": "David said to Ahimelech, \u201cIs there no sword or spear here at your disposal? I don\u2019t have my own sword or equipment in hand due to the urgency of the king\u2019s instructions.\u201d"}, {"pk": 2832521, "translation": "NET", "book": 9, "chapter": 21, "verse": 9, "text": "The priest replied, \u201cThe sword of Goliath the Philistine, whom you struck down in the valley of Elah, is wrapped in a garment behind the ephod. If you wish, take it for yourself. Other than that, there\u2019s nothing here.\u201d David said, \u201cThere\u2019s nothing like it! Give it to me!\u201d"}, {"pk": 2832522, "translation": "NET", "book": 9, "chapter": 21, "verse": 10, "text": "So on that day David arose and fled from Saul. He went to King Achish of Gath."}, {"pk": 2832523, "translation": "NET", "book": 9, "chapter": 21, "verse": 11, "text": "The servants of Achish said to him, \u201cIsn\u2019t this David, the king of the land? Isn\u2019t he the one that they sing about when they dance, saying, \u2018Saul struck down his thousands, But David his tens of thousands\u2019?\u201d"}, {"pk": 2832524, "translation": "NET", "book": 9, "chapter": 21, "verse": 12, "text": "David thought about what they said and was very afraid of King Achish of Gath.", "comment": "tn Heb \u201cplaced these matters in his heart.\u201d"}, {"pk": 2832525, "translation": "NET", "book": 9, "chapter": 21, "verse": 13, "text": "He altered his behavior in their presence. Since he was in their power, he pretended to be insane, making marks on the doors of the gate and letting his saliva run down his beard.", "comment": "tn Heb \u201cin their hand.\u201d
tn Heb \u201cin their eyes.\u201d"}, {"pk": 2832526, "translation": "NET", "book": 9, "chapter": 21, "verse": 14, "text": "Achish said to his servants, \u201cLook at this madman! Why did you bring him to me?"}, {"pk": 2832527, "translation": "NET", "book": 9, "chapter": 21, "verse": 15, "text": "Do I have a shortage of fools, that you have brought me this man to display his insanity in front of me? Should this man enter my house?\u201d"}, {"pk": 2832528, "translation": "NET", "book": 9, "chapter": 22, "verse": 1, "text": "So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father\u2019s family learned about it, they went down there to him.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2832529, "translation": "NET", "book": 9, "chapter": 22, "verse": 2, "text": "All those who were in trouble or owed someone money or were discontented gathered around him, and he became their leader. He had about four hundred men with him.", "comment": "tn Heb \u201cbitter of soul.\u201d
tn Heb \u201cto.\u201d"}, {"pk": 2832530, "translation": "NET", "book": 9, "chapter": 22, "verse": 3, "text": "Then David went from there to Mizpah in Moab, where he said to the king of Moab, \u201cPlease let my father and mother stay with you until I know what God is going to do for me.\u201d", "comment": "tn Heb \u201cgo forth.\u201d"}, {"pk": 2832531, "translation": "NET", "book": 9, "chapter": 22, "verse": 4, "text": "So he had them stay with the king of Moab; they stayed with him the whole time that David was in the stronghold.", "comment": "tn Heb \u201call the days.\u201d"}, {"pk": 2832532, "translation": "NET", "book": 9, "chapter": 22, "verse": 5, "text": "Then Gad the prophet said to David, \u201cDon\u2019t stay in the stronghold. Go to the land of Judah.\u201d So David left and went to the forest of Hereth."}, {"pk": 2832533, "translation": "NET", "book": 9, "chapter": 22, "verse": 6, "text": "But Saul found out the whereabouts of David and the men who were with him. Now Saul was sitting at Gibeah under the tamarisk tree at an elevated location with his spear in hand and all his servants stationed around him.", "comment": "tn Heb \u201cand Saul heard that David and the men who were with him were known.\u201d"}, {"pk": 2832534, "translation": "NET", "book": 9, "chapter": 22, "verse": 7, "text": "Saul said to his servants who were stationed around him, \u201cListen up, you Benjaminites! Is Jesse\u2019s son giving fields and vineyards to all of you? Or is he making all of you commanders and officers?", "comment": "tn Heb \u201cofficers of a thousand and officers of a hundred.\u201d
tc The MT has \u201cto all of you.\u201d If this reading is correct, we have here an example of a prepositional phrase functioning as the equivalent of a dative of advantage, which is not impossible from a grammatical point of view. However, the LXX, the Syriac Peshitta, and Vulgate all have \u201cand.\u201d A conjunction rather than a preposition should probably be read on the front of this phrase."}, {"pk": 2832535, "translation": "NET", "book": 9, "chapter": 22, "verse": 8, "text": "For all of you have conspired against me! No one informs me when my own son makes an agreement with this son of Jesse! Not one of you feels sorry for me or informs me that my own son has commissioned my own servant to hide in ambush against me, as is the case today!\u201d", "comment": "tn Heb \u201cuncovers my ear.\u201d"}, {"pk": 2832536, "translation": "NET", "book": 9, "chapter": 22, "verse": 9, "text": "But Doeg the Edomite, who had stationed himself with the servants of Saul, replied, \u201cI saw this son of Jesse come to Ahimelech son of Ahitub at Nob."}, {"pk": 2832537, "translation": "NET", "book": 9, "chapter": 22, "verse": 10, "text": "He inquired of the LORD for him and gave him provisions. He also gave him the sword of Goliath the Philistine.\u201d"}, {"pk": 2832538, "translation": "NET", "book": 9, "chapter": 22, "verse": 11, "text": "Then the king arranged for a meeting with the priest Ahimelech son of Ahitub and all the priests of his father\u2019s house who were at Nob. They all came to the king."}, {"pk": 2832539, "translation": "NET", "book": 9, "chapter": 22, "verse": 12, "text": "Then Saul said, \u201cListen, son of Ahitub.\u201d He replied, \u201cHere I am, my lord.\u201d"}, {"pk": 2832540, "translation": "NET", "book": 9, "chapter": 22, "verse": 13, "text": "Saul said to him, \u201cWhy have you conspired against me, you and this son of Jesse? You gave him bread and a sword and inquired of God on his behalf, so that he opposes me and waits in ambush, as is the case today!\u201d", "comment": "tn Heb \u201crises up against.\u201d
tn Heb \u201cby giving.\u201d"}, {"pk": 2832541, "translation": "NET", "book": 9, "chapter": 22, "verse": 14, "text": "Ahimelech replied to the king, \u201cWho among all your servants is faithful like David? He is the king\u2019s son-in-law, the leader of your bodyguard, and honored in your house!"}, {"pk": 2832542, "translation": "NET", "book": 9, "chapter": 22, "verse": 15, "text": "Was it just today that I began to inquire of God on his behalf? Far be it from me! The king should not accuse his servant or any of my father\u2019s house. For your servant is not aware of all this \u2014 not in whole or in part!\u201d", "comment": "tn Heb \u201csmall or great.\u201d
tn Heb \u201cset a matter against.\u201d"}, {"pk": 2832543, "translation": "NET", "book": 9, "chapter": 22, "verse": 16, "text": "But the king said, \u201cYou will surely die, Ahimelech, you and all your father\u2019s house!"}, {"pk": 2832544, "translation": "NET", "book": 9, "chapter": 22, "verse": 17, "text": "Then the king said to the messengers who were stationed beside him, \u201cTurn and kill the priests of the LORD, for they too have sided with David! They knew he was fleeing, but they did not inform me.\u201d But the king\u2019s servants refused to harm the priests of the LORD.", "comment": "tn Heb \u201cto extend their hand to harm.\u201d
tn Heb \u201crunners.\u201d
tn Heb \u201ctheir hand is.\u201d"}, {"pk": 2832545, "translation": "NET", "book": 9, "chapter": 22, "verse": 18, "text": "Then the king said to Doeg, \u201cYou turn and strike down the priests!\u201d So Doeg the Edomite turned and struck down the priests. He killed on that day eighty-five men who wore the linen ephod.", "comment": "tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350."}, {"pk": 2832546, "translation": "NET", "book": 9, "chapter": 22, "verse": 19, "text": "As for Nob, the city of the priests, he struck down with the sword men and women, children and infants, oxen, donkeys, and sheep \u2014 all with the sword."}, {"pk": 2832547, "translation": "NET", "book": 9, "chapter": 22, "verse": 20, "text": "But one of the sons of Ahimelech son of Ahitub escaped and fled to David. His name was Abiathar."}, {"pk": 2832548, "translation": "NET", "book": 9, "chapter": 22, "verse": 21, "text": "Abiathar told David that Saul had killed the priests of the LORD."}, {"pk": 2832549, "translation": "NET", "book": 9, "chapter": 22, "verse": 22, "text": "Then David said to Abiathar, \u201cI knew that day when Doeg the Edomite was there that he would certainly tell Saul! I am guilty of all the deaths in your father\u2019s house!", "comment": "tc The translation follows the LXX, which reads \u201cI am guilty,\u201d rather than the MT, which has \u201cI have turned.\u201d"}, {"pk": 2832550, "translation": "NET", "book": 9, "chapter": 22, "verse": 23, "text": "Stay with me. Don\u2019t be afraid! Whoever seeks my life is seeking your life as well. You are secure with me.\u201d", "comment": "tn Or \u201cthe one who.\u201d This may refer specifically to Saul, in which case David acknowledges that Abiathar\u2019s life is endangered because of his allegiance to David. The translation assumes that the statement is more generalized, meaning that any enemy of Abiathar is an enemy of David. In other words, David promises that he will protect Abiathar with his very own life."}, {"pk": 2832551, "translation": "NET", "book": 9, "chapter": 23, "verse": 1, "text": "They told David, \u201cThe Philistines are fighting in Keilah and are looting the threshing floors.\u201d"}, {"pk": 2832552, "translation": "NET", "book": 9, "chapter": 23, "verse": 2, "text": "So David asked the LORD, \u201cShould I go and strike down these Philistines?\u201d The LORD said to David, \u201cGo, strike down the Philistines and deliver Keilah.\u201d"}, {"pk": 2832553, "translation": "NET", "book": 9, "chapter": 23, "verse": 3, "text": "But David\u2019s men said to him, \u201cWe are afraid while we are still here in Judah! What will it be like if we go to Keilah against the armies of the Philistines?\u201d"}, {"pk": 2832554, "translation": "NET", "book": 9, "chapter": 23, "verse": 4, "text": "So David asked the LORD once again. But again the LORD replied, \u201cArise, go down to Keilah, for I will give the Philistines into your hand.\u201d"}, {"pk": 2832555, "translation": "NET", "book": 9, "chapter": 23, "verse": 5, "text": "So David and his men went to Keilah and fought the Philistines. He took away their cattle and thoroughly defeated them. David delivered the inhabitants of Keilah.", "comment": "tn Heb \u201cand struck them down with a great blow.\u201d"}, {"pk": 2832556, "translation": "NET", "book": 9, "chapter": 23, "verse": 6, "text": "Now when Abiathar son of Ahimelech had fled to David at Keilah, he had brought with him an ephod.", "comment": "tn Heb \u201can ephod went down in his hand.\u201d"}, {"pk": 2832557, "translation": "NET", "book": 9, "chapter": 23, "verse": 7, "text": "When Saul was told that David had come to Keilah, Saul said, \u201cGod has delivered him into my hand, for he has boxed himself into a corner by entering a city with two barred gates.\u201d", "comment": "tn The MT reading (\u201cGod has alienated him into my hand\u201d) in v. 7 is a difficult and uncommon idiom. The use of this verb in Jer 19:4 is somewhat parallel, but not entirely so. Many scholars have therefore suspected a textual problem here, emending the word \u05e0\u05b4\u05db\u05bc\u05b7\u05e8 (nikkar, \u201calienated\u201d) to \u05e1\u05b4\u05db\u05bc\u05b7\u05e8 (sikkar, \u201che has shut up [i.e., delivered]\u201d). This is the idea reflected in the translations of the Syriac Peshitta and Vulgate, although it is not entirely clear whether they are reading something different from the MT or are simply paraphrasing what for them too may have been a difficult text. The LXX has \u201cGod has sold him into my hands,\u201d apparently reading \u05de\u05b7\u05db\u05b7\u05e8 (makar, \u201csold\u201d) for MT\u2019s \u05e0\u05b4\u05db\u05bc\u05b7\u05e8. The present translation is a rather free interpretation.
tn Heb \u201cwith two gates and a bar.\u201d Since in English \u201cbar\u201d could be understood as a saloon, it has been translated as an attributive: \u201ctwo barred gates.\u201d"}, {"pk": 2832558, "translation": "NET", "book": 9, "chapter": 23, "verse": 8, "text": "So Saul mustered all his army to go down to Keilah and besiege David and his men.", "comment": "tn Heb \u201cSo Saul mustered all his army for battle to go down to Keilah to besiege against David and his men.\u201d"}, {"pk": 2832559, "translation": "NET", "book": 9, "chapter": 23, "verse": 9, "text": "When David realized that Saul was planning to harm him, he told Abiathar the priest, \u201cBring the ephod!\u201d", "comment": "tn Heb \u201cSaul was planning the evil against him.\u201d"}, {"pk": 2832560, "translation": "NET", "book": 9, "chapter": 23, "verse": 10, "text": "Then David said, \u201cO LORD God of Israel, your servant has clearly heard that Saul is planning to come to Keilah to destroy the city because of me.", "comment": "tn Heb \u201cseeking.\u201d"}, {"pk": 2832561, "translation": "NET", "book": 9, "chapter": 23, "verse": 11, "text": "Will the leaders of Keilah deliver me into his hand? Will Saul come down as your servant has heard? O LORD God of Israel, please inform your servant!\u201d Then the LORD said, \u201cHe will come down.\u201d"}, {"pk": 2832562, "translation": "NET", "book": 9, "chapter": 23, "verse": 12, "text": "David asked, \u201cWill the leaders of Keilah deliver me and my men into Saul\u2019s hand?\u201d The LORD said, \u201cThey will deliver you over.\u201d"}, {"pk": 2832563, "translation": "NET", "book": 9, "chapter": 23, "verse": 13, "text": "So David and his men, who numbered about six hundred, set out and left Keilah; they moved around from one place to another. When told that David had escaped from Keilah, Saul called a halt to his expedition.", "comment": "tn Heb \u201cthey went where they went.\u201d"}, {"pk": 2832564, "translation": "NET", "book": 9, "chapter": 23, "verse": 14, "text": "David stayed in the strongholds that were in the desert and in the hill country of the desert of Ziph. Saul looked for him all the time, but God did not deliver David into his hand.", "comment": "tn Heb \u201chim\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201call the days.\u201d"}, {"pk": 2832565, "translation": "NET", "book": 9, "chapter": 23, "verse": 15, "text": "David realized that Saul had come out to seek his life; at that time David was in Horesh in the desert of Ziph.", "comment": "tn Heb \u201csaw.\u201d"}, {"pk": 2832566, "translation": "NET", "book": 9, "chapter": 23, "verse": 16, "text": "Then Jonathan son of Saul left and went to David at Horesh. He encouraged him through God.", "comment": "tn Heb \u201cstrengthened his hand.\u201d"}, {"pk": 2832567, "translation": "NET", "book": 9, "chapter": 23, "verse": 17, "text": "He said to him, \u201cDon\u2019t be afraid! For the hand of my father Saul cannot find you. You will rule over Israel, and I will be your second in command. Even my father Saul realizes this.\u201d"}, {"pk": 2832568, "translation": "NET", "book": 9, "chapter": 23, "verse": 18, "text": "When the two of them had made a covenant before the LORD, David stayed on at Horesh, but Jonathan went to his house."}, {"pk": 2832569, "translation": "NET", "book": 9, "chapter": 23, "verse": 19, "text": "Then the Ziphites went up to Saul at Gibeah and said, \u201cIsn\u2019t David hiding among us in the strongholds at Horesh on the hill of Hakilah, south of Jeshimon?"}, {"pk": 2832570, "translation": "NET", "book": 9, "chapter": 23, "verse": 20, "text": "Now at your own discretion, O king, come down. Delivering him into the king\u2019s hand will be our responsibility.\u201d", "comment": "tn Heb \u201cto all the desire of your soul.\u201d"}, {"pk": 2832571, "translation": "NET", "book": 9, "chapter": 23, "verse": 21, "text": "Saul replied, \u201cMay you be blessed by the LORD, for you have had compassion on me."}, {"pk": 2832572, "translation": "NET", "book": 9, "chapter": 23, "verse": 22, "text": "Go and make further arrangements. Determine precisely where he is and who has seen him there, for I am told that he is extremely cunning.", "comment": "tn Heb \u201chis place where his foot is.\u201d
tn Heb \u201cknow and see.\u201d The expression is a hendiadys. See also v. 23."}, {"pk": 2832573, "translation": "NET", "book": 9, "chapter": 23, "verse": 23, "text": "Locate precisely all the places where he hides and return to me with dependable information. Then I will go with you. If he is in the land, I will find him among all the thousands of Judah.\u201d", "comment": "tn Heb \u201cestablished.\u201d
tn Heb \u201cI will search him out.\u201d"}, {"pk": 2832574, "translation": "NET", "book": 9, "chapter": 23, "verse": 24, "text": "So they left and went to Ziph ahead of Saul. Now David and his men were in the desert of Maon, in the Arabah to the south of Jeshimon."}, {"pk": 2832575, "translation": "NET", "book": 9, "chapter": 23, "verse": 25, "text": "Saul and his men went to look for him. But David was informed and went down to the rock and stayed in the desert of Maon. When Saul heard about it, he pursued David in the desert of Maon.", "comment": "tn Heb \u201cto search.\u201d"}, {"pk": 2832576, "translation": "NET", "book": 9, "chapter": 23, "verse": 26, "text": "Saul went on one side of the mountain, while David and his men went on the other side of the mountain. David was hurrying to get away from Saul, but Saul and his men were surrounding David and his men so they could capture them."}, {"pk": 2832577, "translation": "NET", "book": 9, "chapter": 23, "verse": 27, "text": "But a messenger came to Saul saying, \u201cCome quickly, for the Philistines have raided the land!\u201d"}, {"pk": 2832578, "translation": "NET", "book": 9, "chapter": 23, "verse": 28, "text": "So Saul stopped pursuing David and went to confront the Philistines. Therefore that place is called Sela Hammahlekoth.", "comment": "sn The name \u05d4\u05b7\u05de\u05bc\u05b7\u05d7\u05b0\u05dc\u05b0\u05e7\u05d5\u05b9\u05ea \u05e1\u05b6\u05dc\u05b7\u05e2 (Sela Hammakhleqoth) probably means \u201cRock of Divisions\u201d in Hebrew, in the sense that Saul and David parted company there (cf. NAB \u201cGorge of Divisions\u201d; TEV \u201cSeparation Hill\u201d). This etymology assumes that the word derives from the Hebrew root II \u05d7\u05dc\u05e7 (khlq, \u201cto divide\u201d; HALOT 322 s.v. II \u05d7\u05dc\u05e7). However, there is another root I \u05d7\u05dc\u05e7, which means \u201cto be smooth or slippery\u201d (HALOT 322 s.v. I \u05d7\u05dc\u05e7). If the word is taken from this root, the expression would mean \u201cSlippery Rock.\u201d"}, {"pk": 2832579, "translation": "NET", "book": 9, "chapter": 23, "verse": 29, "text": "(24:1) Then David went up from there and stayed in the strongholds of En Gedi.", "comment": "sn Beginning with 23:29, the verse numbers through 24:22 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 23:29 ET = 24:1 HT, 24:1 ET = 24:2 HT, 24:2 ET = 24:3 HT, etc., through 24:22 ET = 24:23 HT. With 25:1 the verse numbers in the ET and HT are again the same."}, {"pk": 2832580, "translation": "NET", "book": 9, "chapter": 24, "verse": 1, "text": "(24:2) When Saul returned from pursuing the Philistines, they told him, \u201cLook, David is in the desert of En Gedi.\u201d"}, {"pk": 2832581, "translation": "NET", "book": 9, "chapter": 24, "verse": 2, "text": "So Saul took three thousand select men from all Israel and went to find David and his men in the region of the rocks of the mountain goats.", "comment": "tn Heb \u201cto search [for].\u201d
tn Or \u201cthe region of the Rocks of the Mountain Goats,\u201d if this expression is understood as a place name (cf. NASB, NIV, NRSV, TEV, CEV).
tn Heb \u201cupon the face of.\u201d"}, {"pk": 2832582, "translation": "NET", "book": 9, "chapter": 24, "verse": 3, "text": "He came to the sheepfolds by the road, where there was a cave. Saul went into it to relieve himself. Now David and his men were sitting in the recesses of the cave.", "comment": "tn Heb \u201cto cover his feet,\u201d an idiom (euphemism) for relieving oneself (cf. NAB \u201cto ease nature\u201d)."}, {"pk": 2832583, "translation": "NET", "book": 9, "chapter": 24, "verse": 4, "text": "David\u2019s men said to him, \u201cThis is the day about which the LORD said to you, \u2018I will give your enemy into your hand, and you can do to him whatever seems appropriate to you.\u2019\u201d So David got up and quietly cut off an edge of Saul\u2019s robe.", "comment": "tn Heb \u201cis good in your eyes.\u201d"}, {"pk": 2832584, "translation": "NET", "book": 9, "chapter": 24, "verse": 5, "text": "Afterward David\u2019s conscience bothered him because he had cut off an edge of Saul\u2019s robe.", "comment": "tn Heb \u201cthe heart of David struck him.\u201d"}, {"pk": 2832585, "translation": "NET", "book": 9, "chapter": 24, "verse": 6, "text": "He said to his men, \u201cMay the LORD keep me far away from doing such a thing to my lord, who is the LORD\u2019s chosen one, by extending my hand against him. After all, he is the LORD\u2019s chosen one.\u201d", "comment": "tn Heb \u201canointed.\u201d
tn Heb \u201canointed.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2832586, "translation": "NET", "book": 9, "chapter": 24, "verse": 7, "text": "David restrained his men with these words and did not allow them to rise up against Saul. Then Saul left the cave and started down the road.", "comment": "tn Heb \u201cwent on.\u201d"}, {"pk": 2832587, "translation": "NET", "book": 9, "chapter": 24, "verse": 8, "text": "Afterward David got up and went out of the cave. He called out after Saul, \u201cMy lord, O king!\u201d When Saul looked behind him, David kneeled down and bowed with his face to the ground."}, {"pk": 2832588, "translation": "NET", "book": 9, "chapter": 24, "verse": 9, "text": "David said to Saul, \u201cWhy do you pay attention when men say, \u2018David is seeking to do you harm\u2019?"}, {"pk": 2832589, "translation": "NET", "book": 9, "chapter": 24, "verse": 10, "text": "Today your own eyes see how the LORD delivered you \u2014 this very day \u2014 into my hands in the cave. Some told me to kill you, but I had pity on you and said, \u2018I will not extend my hand against my lord, for he is the LORD\u2019s chosen one.\u2019", "comment": "tn Heb \u201cit had pity,\u201d apparently with the understood subject being \u201cmy eye,\u201d in accordance with a common expression.
tn Heb \u201canointed.\u201d"}, {"pk": 2832590, "translation": "NET", "book": 9, "chapter": 24, "verse": 11, "text": "Look, my father, and see the edge of your robe in my hand! When I cut off the edge of your robe, I didn\u2019t kill you. So realize and understand that I am not planning evil or rebellion. Even though I have not sinned against you, you are waiting in ambush to take my life.", "comment": "tn Heb \u201cthere is not in my hand.\u201d"}, {"pk": 2832591, "translation": "NET", "book": 9, "chapter": 24, "verse": 12, "text": "May the LORD judge between the two of us, and may the LORD vindicate me over you, but my hand will not be against you."}, {"pk": 2832592, "translation": "NET", "book": 9, "chapter": 24, "verse": 13, "text": "It\u2019s like the old proverb says: \u2018From evil people evil proceeds.\u2019 But my hand will not be against you."}, {"pk": 2832593, "translation": "NET", "book": 9, "chapter": 24, "verse": 14, "text": "Who has the king of Israel come out after? Who is it that you are pursuing? A dead dog? A single flea?"}, {"pk": 2832594, "translation": "NET", "book": 9, "chapter": 24, "verse": 15, "text": "May the LORD be our judge and arbiter. May he see and arbitrate my case and deliver me from your hands!\u201d"}, {"pk": 2832595, "translation": "NET", "book": 9, "chapter": 24, "verse": 16, "text": "When David finished speaking these words to Saul, Saul said, \u201cIs that your voice, my son David?\u201d Then Saul wept loudly.", "comment": "tn Heb \u201clifted his voice and wept.\u201d"}, {"pk": 2832596, "translation": "NET", "book": 9, "chapter": 24, "verse": 17, "text": "He said to David, \u201cYou are more innocent than I, for you have treated me well, even though I have tried to harm you!", "comment": "tn Or \u201crighteous\u201d (so KJV, NASB, NIV, NRSV); NAB \u201cyou are in the right\u201d; NLT \u201care a better man than I am.\u201d"}, {"pk": 2832597, "translation": "NET", "book": 9, "chapter": 24, "verse": 18, "text": "You have explained today how you have treated me well. The LORD delivered me into your hand, but you did not kill me."}, {"pk": 2832598, "translation": "NET", "book": 9, "chapter": 24, "verse": 19, "text": "Now if a man finds his enemy, does he send him on his way in good shape? May the LORD repay you with good this day for what you have done to me."}, {"pk": 2832599, "translation": "NET", "book": 9, "chapter": 24, "verse": 20, "text": "Now look, I realize that you will in fact be king and that the kingdom of Israel will be established in your hand."}, {"pk": 2832600, "translation": "NET", "book": 9, "chapter": 24, "verse": 21, "text": "So now swear to me in the LORD\u2019s name that you will not kill my descendants after me or destroy my name from the house of my father.\u201d", "comment": "tn Heb \u201ccut off.\u201d
tn Heb \u201cby the Lord.\u201d"}, {"pk": 2832601, "translation": "NET", "book": 9, "chapter": 24, "verse": 22, "text": "David promised Saul this on oath. Then Saul went to his house, and David and his men went up to the stronghold.", "comment": "tn Heb \u201cand David swore an oath to Saul.\u201d"}, {"pk": 2832602, "translation": "NET", "book": 9, "chapter": 25, "verse": 1, "text": "Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran.", "comment": "tc The LXX reads \u201cMaon\u201d here instead of \u201cParan,\u201d perhaps because the following account of Nabal is said to be in Maon (v. 2). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads \u201cParan,\u201d a location which would parallel this portion of David\u2019s life with that of the nation Israel which also spent time in Paran (Num 10:12). Also, the desert of Paran was on the southern border of Judah\u2019s territory and would be the most isolated location for hiding from Saul."}, {"pk": 2832603, "translation": "NET", "book": 9, "chapter": 25, "verse": 2, "text": "There was a man in Maon whose business was in Carmel. This man was very wealthy; he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.", "comment": "tn Heb \u201cgreat.\u201d"}, {"pk": 2832604, "translation": "NET", "book": 9, "chapter": 25, "verse": 3, "text": "The man\u2019s name was Nabal, and his wife\u2019s name was Abigail. She was both wise and beautiful, but the man was harsh and his deeds were evil. He was a Calebite.", "comment": "sn The name \u05e0\u05b8\u05d1\u05b8\u05dc (Nabal) means \u201cfoolish\u201d or \u201csenseless\u201d in Hebrew, and as an adjective the word is used especially of persons who have no perception of ethical or religious claims. It is an apt name for this character, who certainly typifies such behavior.
tn Heb \u201cgood of insight\u201d; KJV \u201cof good understanding\u201d; NAB, NIV, TEV \u201cintelligent\u201d; NRSV \u201cclever.\u201d"}, {"pk": 2832605, "translation": "NET", "book": 9, "chapter": 25, "verse": 4, "text": "When David heard in the desert that Nabal was shearing his sheep,"}, {"pk": 2832606, "translation": "NET", "book": 9, "chapter": 25, "verse": 5, "text": "he sent ten servants, saying to them, \u201cGo up to Carmel to see Nabal and give him greetings in my name.", "comment": "tn Or \u201cyoung men.\u201d
tn Heb \u201cand David said to the young men.\u201d
tn Heb \u201cand inquire concerning him in my name in regard to peace.\u201d
tn Heb \u201cDavid\u201d; for stylistic reasons the pronoun has been used in the translation."}, {"pk": 2832607, "translation": "NET", "book": 9, "chapter": 25, "verse": 6, "text": "Then you will say to my brother, \u201cPeace to you and your house! Peace to all that is yours!", "comment": "tc The text is difficult here. The MT and most of the early versions support the reading \u05dc\u05b6\u05d7\u05b8\u05d9 (lekhai, \u201cto life,\u201d or \u201cto the one who lives\u201d). Some of the older English versions (KJV, ASV; cf. NKJV) took the expression to mean \u201cto him who lives (in prosperity),\u201d but this translation requires reading a good deal into the words. While the expression could have the sense of \u201cLong life to you!\u201d (cf. NIV, NJPS) or perhaps \u201cGood luck to you!\u201d this seems somewhat redundant in light of the salutation that follows in the context. The Latin Vulgate has fratribus meis (\u201cto my brothers\u201d), which suggests that Jerome understood the Hebrew word to have an alef that is absent in the MT (i.e., \u05dc\u05b6\u05d0\u05b1\u05d7\u05b8\u05d9, le\u2019ekhay). Jerome\u2019s plural, however, remains a problem, since in the context David is addressing a single individual, namely Nabal, and not a group. However, it is likely that the Vulgate witnesses to a consonantal Hebrew text that is to be preferred here, especially if the word were to be revocalized as a singular rather than a plural. While it is impossible to be certain about this reading, the present translation essentially follows the Vulgate in reading \u201cmy brother\u201d (so also NJB; cf. NAB, RSV, NRSV)."}, {"pk": 2832608, "translation": "NET", "book": 9, "chapter": 25, "verse": 7, "text": "Now I hear that they are shearing sheep for you. When your shepherds were with us, we neither insulted them nor harmed them the whole time they were in Carmel."}, {"pk": 2832609, "translation": "NET", "book": 9, "chapter": 25, "verse": 8, "text": "Ask your own servants; they can tell you! May my servants find favor in your sight, for we have come at the time of a holiday. Please provide us \u2014 your servants and your son David \u2014 with whatever you can spare.\u201d", "comment": "tc The translation follows many medieval Hebrew mss in reading \u05d1\u05bc\u05b8\u05d0\u05e0\u05d5\u05bc (ba\u2019nu, \u201cwe have come\u201d) rather than the MT\u2019s \u05d1\u05bc\u05b8\u05e0\u05d5\u05bc (banu, \u201cwe have built\u201d).
tn This refers to the ten servants sent by David.
tn Heb \u201cwhatever your hand will find.\u201d"}, {"pk": 2832610, "translation": "NET", "book": 9, "chapter": 25, "verse": 9, "text": "So David\u2019s servants went and spoke all these words to Nabal in David\u2019s name. Then they paused."}, {"pk": 2832611, "translation": "NET", "book": 9, "chapter": 25, "verse": 10, "text": "But Nabal responded to David\u2019s servants, \u201cWho is David, and who is this son of Jesse? This is a time when many servants are breaking away from their masters!"}, {"pk": 2832612, "translation": "NET", "book": 9, "chapter": 25, "verse": 11, "text": "Should I take my bread and my water and my meat that I have slaughtered for my shearers and give them to these men? I don\u2019t even know where they came from!\u201d"}, {"pk": 2832613, "translation": "NET", "book": 9, "chapter": 25, "verse": 12, "text": "So David\u2019s servants went on their way. When they had returned, they came and told David all these things.", "comment": "tn Heb \u201chim\u201d; the referent (David) has been specified in the translation for clarity."}, {"pk": 2832614, "translation": "NET", "book": 9, "chapter": 25, "verse": 13, "text": "Then David instructed his men, \u201cEach of you strap on your sword!\u201d So each one strapped on his sword, and David also strapped on his sword. About four hundred men followed David up, while two hundred stayed behind with the equipment."}, {"pk": 2832615, "translation": "NET", "book": 9, "chapter": 25, "verse": 14, "text": "But one of the servants told Nabal\u2019s wife Abigail, \u201cDavid sent messengers from the desert to greet our lord, but he screamed at them.", "comment": "tn Heb \u201cbless.\u201d"}, {"pk": 2832616, "translation": "NET", "book": 9, "chapter": 25, "verse": 15, "text": "These men were very good to us. They did not insult us, nor did we sustain any loss during the entire time we were together in the field.", "comment": "tn Heb \u201call the days we walked about with them when we were.\u201d"}, {"pk": 2832617, "translation": "NET", "book": 9, "chapter": 25, "verse": 16, "text": "Both night and day they were a protective wall for us the entire time we were with them, while we were tending our flocks."}, {"pk": 2832618, "translation": "NET", "book": 9, "chapter": 25, "verse": 17, "text": "Now be aware of this, and see what you can do. For disaster has been planned for our lord and his entire household. He is such a wicked person that no one tells him anything!\u201d", "comment": "tn Heb \u201call his house\u201d (so ASV, NRSV); NAB, NLT \u201chis whole family.\u201d
tn Heb \u201che is a son of worthlessness.\u201d"}, {"pk": 2832619, "translation": "NET", "book": 9, "chapter": 25, "verse": 18, "text": "So Abigail quickly took two hundred loaves of bread, two containers of wine, five prepared sheep, five seahs of roasted grain, a hundred bunches of raisins, and two hundred lumps of pressed figs. She loaded them on donkeys", "comment": "sn The seah was a dry measure equal to one-third of an ephah, or not quite eleven quarts.
tn Heb \u201cskins.\u201d"}, {"pk": 2832620, "translation": "NET", "book": 9, "chapter": 25, "verse": 19, "text": "and said to her servants, \u201cGo on ahead of me. I will come after you.\u201d But she did not tell her husband Nabal."}, {"pk": 2832621, "translation": "NET", "book": 9, "chapter": 25, "verse": 20, "text": "Riding on her donkey, she went down under cover of the mountain. David and his men were coming down to meet her, and she encountered them."}, {"pk": 2832622, "translation": "NET", "book": 9, "chapter": 25, "verse": 21, "text": "Now David had been thinking, \u201cIn vain I guarded everything that belonged to this man in the desert. I didn\u2019t take anything from him. But he has repaid my good with evil.", "comment": "tn Heb \u201csaid.\u201d"}, {"pk": 2832623, "translation": "NET", "book": 9, "chapter": 25, "verse": 22, "text": "God will severely punish David, if I leave alive until morning even one male from all those who belong to him!\u201d", "comment": "tn Heb \u201cone who urinates against a wall\u201d (also in v. 34); KJV \u201cany that pisseth against the wall.\u201d
tc Heb \u201cThus God will do to the enemies of David and thus he will add.\u201d Most of the Old Greek ms tradition has simply \u201cDavid,\u201d with no reference to his enemies. In OT imprecations such as the one found in v. 22 it is common for the speaker to direct malediction toward himself as an indication of the seriousness with which he regards the matter at hand. In other words, the speaker invites on himself dire consequences if he fails to fulfill the matter expressed in the oath. However, in the situation alluded to in v. 22 the threat actually does not come to fruition due to the effectiveness of Abigail\u2019s appeal to David in behalf of her husband Nabal. Instead, David is placated through Abigail\u2019s intervention. It therefore seems likely that the reference to \u201cthe enemies of David\u201d in the MT of v. 22 is the result of a scribal attempt to deliver David from the implied consequences of this oath. The present translation follows the LXX rather than the MT here."}, {"pk": 2832624, "translation": "NET", "book": 9, "chapter": 25, "verse": 23, "text": "When Abigail saw David, she got down quickly from the donkey, threw herself down before David, and bowed to the ground."}, {"pk": 2832625, "translation": "NET", "book": 9, "chapter": 25, "verse": 24, "text": "Falling at his feet, she said, \u201cMy lord, I accept all the guilt! But please let your female servant speak with my lord! Please listen to the words of your servant!"}, {"pk": 2832626, "translation": "NET", "book": 9, "chapter": 25, "verse": 25, "text": "My lord should not pay attention to this wicked man Nabal. He simply lives up to his name! His name means \u2018fool,\u2019 and he is indeed foolish! But I, your servant, did not see the servants my lord sent.", "comment": "tn Heb \u201cmy lord\u2019s servants, whom you sent.\u201d
tn Heb \u201cand foolishness is with him.\u201d"}, {"pk": 2832627, "translation": "NET", "book": 9, "chapter": 25, "verse": 26, "text": "\u201cNow, my lord, as surely as the LORD lives and as surely as you live, it is the LORD who has kept you from shedding blood and taking matters into your own hands. Now may your enemies and those who seek to harm my lord be like Nabal."}, {"pk": 2832628, "translation": "NET", "book": 9, "chapter": 25, "verse": 27, "text": "Now let this present that your servant has brought to my lord be given to the servants who follow my lord.", "comment": "tn Heb \u201care walking at the feet of.\u201d
tn Heb \u201cblessing.\u201d"}, {"pk": 2832629, "translation": "NET", "book": 9, "chapter": 25, "verse": 28, "text": "Please forgive the sin of your servant, for the LORD will certainly establish the house of my lord, because my lord fights the battles of the LORD. May no evil be found in you all your days!"}, {"pk": 2832630, "translation": "NET", "book": 9, "chapter": 25, "verse": 29, "text": "When someone sets out to chase you and to take your life, the life of my lord will be wrapped securely in the bag of the living by the LORD your God. But he will sling away the lives of your enemies from the sling\u2019s pocket!", "comment": "tn Cf. KJV, NAB, NIV, NRSV \u201cbundle\u201d; NLT \u201ctreasure pouch.\u201d"}, {"pk": 2832631, "translation": "NET", "book": 9, "chapter": 25, "verse": 30, "text": "The LORD will do for my lord everything that he promised you, and he will make you a leader over Israel.", "comment": "tn Heb \u201caccording to all which he spoke, the good concerning you.\u201d
tn Heb \u201cappoint.\u201d"}, {"pk": 2832632, "translation": "NET", "book": 9, "chapter": 25, "verse": 31, "text": "Your conscience will not be overwhelmed with guilt for having poured out innocent blood and for having taken matters into your own hands. When the LORD has granted my lord success, please remember your servant.\u201d", "comment": "tn Heb \u201cand the Lord will do well for my lord.\u201d
tn Heb \u201cand this will not be for you for staggering and for stumbling of the heart of my lord.\u201d"}, {"pk": 2832633, "translation": "NET", "book": 9, "chapter": 25, "verse": 32, "text": "Then David said to Abigail, \u201cPraised be the LORD, the God of Israel, who has sent you this day to meet me!", "comment": "tn Heb \u201cblessed\u201d (also in vv. 33, 39)."}, {"pk": 2832634, "translation": "NET", "book": 9, "chapter": 25, "verse": 33, "text": "Praised be your good judgment! May you yourself be rewarded for having prevented me this day from shedding blood and taking matters into my own hands!", "comment": "tn Heb \u201cblessed.\u201d"}, {"pk": 2832635, "translation": "NET", "book": 9, "chapter": 25, "verse": 34, "text": "Otherwise, as surely as the LORD, the God of Israel, lives \u2014 he who has prevented me from harming you \u2014 if you had not come so quickly to meet me, by morning\u2019s light not even one male belonging to Nabal would have remained alive!\u201d"}, {"pk": 2832636, "translation": "NET", "book": 9, "chapter": 25, "verse": 35, "text": "Then David took from her hand what she had brought to him. He said to her, \u201cGo back to your home in peace. Be assured that I have listened to you and responded favorably.\u201d", "comment": "tn Heb \u201cyour voice.\u201d
tn Heb \u201cup.\u201d
tn Heb \u201cI have lifted up your face.\u201d"}, {"pk": 2832637, "translation": "NET", "book": 9, "chapter": 25, "verse": 36, "text": "When Abigail went back to Nabal, he was holding a banquet in his house like that of the king. Nabal was having a good time and was very intoxicated. She told him absolutely nothing until morning\u2019s light.", "comment": "tn Heb \u201cand the heart of Nabal was good upon him\u201d; NASB, NRSV \u201cNabal\u2019s heart was merry within him\u201d; NIV \u201che was in high spirits\u201d; NCV, TEV \u201cwas in a good mood\u201d; CEV \u201cwas very drunk and feeling good.\u201d
tn Heb \u201cand she did not tell him a thing, small or large.\u201d"}, {"pk": 2832638, "translation": "NET", "book": 9, "chapter": 25, "verse": 37, "text": "In the morning, when Nabal was sober, his wife told him about these matters. He had a stroke and was paralyzed.", "comment": "tn Heb \u201cwhen the wine had gone out from Nabal.\u201d
tn Heb \u201cand his heart died within him and he became a stone.\u201d Cf. TEV, NLT \u201cstroke\u201d; CEV \u201cheart attack.\u201d For an alternative interpretation than that presented above, see Marjorie O\u2019Rourke Boyle, \u201cThe Law of the Heart: The Death of a Fool (1 Samuel 25),\u201d JBL 120 (2001): 401-27, who argues that a medical diagnosis is not necessary here. Instead, the passage makes a connection between the heart and the law; Nabal dies for his lawlessness."}, {"pk": 2832639, "translation": "NET", "book": 9, "chapter": 25, "verse": 38, "text": "After about ten days the LORD struck Nabal down and he died."}, {"pk": 2832640, "translation": "NET", "book": 9, "chapter": 25, "verse": 39, "text": "When David heard that Nabal had died, he said, \u201cPraised be the LORD who has vindicated me and avenged the insult that I suffered from Nabal! The LORD has kept his servant from doing evil, and he has repaid Nabal for his evil deeds.\u201d Then David sent word to Abigail and asked her to become his wife.", "comment": "tn Heb \u201cwho has argued the case of my insult from the hand of Nabal.\u201d
tn Heb \u201chis servant he has held back from evil, and the evil of Nabal the Lord has turned back on his head.\u201d"}, {"pk": 2832641, "translation": "NET", "book": 9, "chapter": 25, "verse": 40, "text": "So the servants of David went to Abigail at Carmel and said to her, \u201cDavid has sent us to you to bring you back to be his wife.\u201d"}, {"pk": 2832642, "translation": "NET", "book": 9, "chapter": 25, "verse": 41, "text": "She arose, bowed her face toward the ground, and said, \u201cYour female servant, like a lowly servant, will wash the feet of the servants of my lord.\u201d", "comment": "tn Heb \u201cHere is your maidservant, for a lowly servant to wash.\u201d"}, {"pk": 2832643, "translation": "NET", "book": 9, "chapter": 25, "verse": 42, "text": "Then Abigail quickly went and mounted her donkey, with five of her female servants accompanying her. She followed David\u2019s messengers and became his wife.", "comment": "tn Heb \u201cgoing at her feet.\u201d"}, {"pk": 2832644, "translation": "NET", "book": 9, "chapter": 25, "verse": 43, "text": "David had also married Ahinoam from Jezreel; the two of them became his wives.", "comment": "tn Heb \u201ctaken.\u201d"}, {"pk": 2832645, "translation": "NET", "book": 9, "chapter": 25, "verse": 44, "text": "(Now Saul had given his daughter Michal, David\u2019s wife, to Paltiel son of Laish, who was from Gallim.)"}, {"pk": 2832646, "translation": "NET", "book": 9, "chapter": 26, "verse": 1, "text": "The Ziphites came to Saul at Gibeah and said, \u201cIsn\u2019t David hiding on the hill of Hakilah near Jeshimon?\u201d", "comment": "tn Heb \u201cupon the face of.\u201d"}, {"pk": 2832647, "translation": "NET", "book": 9, "chapter": 26, "verse": 2, "text": "So Saul arose and went down to the desert of Ziph, accompanied by three thousand select men of Israel, to look for David in the desert of Ziph."}, {"pk": 2832648, "translation": "NET", "book": 9, "chapter": 26, "verse": 3, "text": "Saul camped by the road on the hill of Hakilah near Jeshimon, but David was staying in the desert. When he realized that Saul had come to the desert to find him,", "comment": "tn Heb \u201cafter.\u201d"}, {"pk": 2832649, "translation": "NET", "book": 9, "chapter": 26, "verse": 4, "text": "David sent scouts and verified that Saul had indeed arrived.", "comment": "tn Heb \u201cand David sent scouts and he knew that Saul had certainly come.\u201d"}, {"pk": 2832650, "translation": "NET", "book": 9, "chapter": 26, "verse": 5, "text": "So David set out and went to the place where Saul was camped. David saw the place where Saul and Abner son of Ner, the general in command of his army, were sleeping. Now Saul was lying in the entrenchment, and the army was camped all around him."}, {"pk": 2832651, "translation": "NET", "book": 9, "chapter": 26, "verse": 6, "text": "David said to Ahimelech the Hittite and Abishai son of Zeruiah, Joab\u2019s brother, \u201cWho will go down with me to Saul in the camp?\u201d Abishai replied, \u201cI will go down with you.\u201d"}, {"pk": 2832652, "translation": "NET", "book": 9, "chapter": 26, "verse": 7, "text": "So David and Abishai approached the army at night and found Saul lying asleep in the entrenchment with his spear stuck in the ground by his head. Abner and the army were lying all around him."}, {"pk": 2832653, "translation": "NET", "book": 9, "chapter": 26, "verse": 8, "text": "Abishai said to David, \u201cToday God has delivered your enemy into your hands. Now let me drive the spear right through him into the ground with one swift jab! A second jab won\u2019t be necessary!\u201d", "comment": "tn Here \u201cthe spear\u201d almost certainly refers to Saul\u2019s own spear, which according to the previous verse was stuck into the ground beside him as he slept. This is reflected in a number of English versions: TEV, CEV \u201chis own spear\u201d; NLT \u201cthat spear.\u201d Cf. NIV, NCV \u201cmy spear,\u201d in which case Abishai refers to his own spear rather than Saul\u2019s, but this is unlikely since (1) Abishai would probably not have carried a spear along since such a weapon would be unwieldy when sneaking into the enemy camp; and (2) this would not explain the mention of Saul\u2019s own spear stuck in the ground beside him in the previous verse.
tn Heb \u201clet me strike him with the spear and into the ground one time.\u201d"}, {"pk": 2832654, "translation": "NET", "book": 9, "chapter": 26, "verse": 9, "text": "But David said to Abishai, \u201cDon\u2019t kill him! Who can extend his hand against the LORD\u2019s chosen one and remain guiltless?\u201d", "comment": "tn Heb \u201canointed\u201d (also in vv. 11, 16, 23)."}, {"pk": 2832655, "translation": "NET", "book": 9, "chapter": 26, "verse": 10, "text": "David went on to say, \u201cAs the LORD lives, the LORD himself will strike him down. Either his day will come and he will die, or he will go down into battle and be swept away."}, {"pk": 2832656, "translation": "NET", "book": 9, "chapter": 26, "verse": 11, "text": "But may the LORD prevent me from extending my hand against the LORD\u2019s chosen one! Now take the spear by Saul\u2019s head and the jug of water, and let\u2019s get out of here!\u201d"}, {"pk": 2832657, "translation": "NET", "book": 9, "chapter": 26, "verse": 12, "text": "So David took the spear and the jug of water by Saul\u2019s head, and they got out of there. No one saw them or was aware of their presence or woke up. All of them were asleep, for the LORD had caused a deep sleep to fall on them."}, {"pk": 2832658, "translation": "NET", "book": 9, "chapter": 26, "verse": 13, "text": "Then David crossed to the other side and stood on the top of the hill some distance away; there was a considerable distance between them."}, {"pk": 2832659, "translation": "NET", "book": 9, "chapter": 26, "verse": 14, "text": "David called to the army and to Abner son of Ner, \u201cWon\u2019t you answer, Abner?\u201d Abner replied, \u201cWho are you, that you have called to the king?\u201d"}, {"pk": 2832660, "translation": "NET", "book": 9, "chapter": 26, "verse": 15, "text": "David said to Abner, \u201cAren\u2019t you a man? After all, who is like you in Israel? Why then haven\u2019t you protected your lord the king? One of the soldiers came to kill your lord the king."}, {"pk": 2832661, "translation": "NET", "book": 9, "chapter": 26, "verse": 16, "text": "This failure on your part isn\u2019t good! As surely as the LORD lives, you people who have not protected your lord, the LORD\u2019s chosen one, are as good as dead! Now look where the king\u2019s spear and the jug of water that was by his head are!\u201d", "comment": "tn Heb \u201cNot good [is] this thing which you have done.\u201d
tn Heb \u201cyou are sons of death.\u201d"}, {"pk": 2832662, "translation": "NET", "book": 9, "chapter": 26, "verse": 17, "text": "When Saul recognized David\u2019s voice, he said, \u201cIs that your voice, my son David?\u201d David replied, \u201cYes, it\u2019s my voice, my lord the king.\u201d"}, {"pk": 2832663, "translation": "NET", "book": 9, "chapter": 26, "verse": 18, "text": "He went on to say, \u201cWhy is my lord chasing his servant? What have I done? What wrong have I done?", "comment": "tn Heb \u201cWhat in my hand [is] evil?\u201d"}, {"pk": 2832664, "translation": "NET", "book": 9, "chapter": 26, "verse": 19, "text": "So let my lord the king now listen to the words of his servant. If the LORD has incited you against me, may he take delight in an offering. But if men have instigated this, may they be cursed before the LORD! For they have driven me away this day from being united with the LORD\u2019s inheritance, saying, \u2018Go on, serve other gods!\u2019", "comment": "tn Heb \u201cbut if the sons of men.\u201d
tn Heb \u201cmay he smell.\u201d The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God\u2019s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., \u201cDoes God Deceive?\u201d BSac 155 (1998): 19-21."}, {"pk": 2832665, "translation": "NET", "book": 9, "chapter": 26, "verse": 20, "text": "Now don\u2019t let my blood fall to the ground away from the LORD\u2019s presence, for the king of Israel has gone out to look for a flea the way one looks for a partridge in the hill country.\u201d", "comment": "tn Heb \u201cthe calling [one],\u201d which apparently refers to a partridge."}, {"pk": 2832666, "translation": "NET", "book": 9, "chapter": 26, "verse": 21, "text": "Saul replied, \u201cI have sinned. Come back, my son David. I won\u2019t harm you, for you treated my life with value this day. I have behaved foolishly and have made a very terrible mistake!\u201d", "comment": "tn Heb \u201cand I have erred very greatly.\u201d
tn Heb \u201cmy life was valuable in your eyes.\u201d"}, {"pk": 2832667, "translation": "NET", "book": 9, "chapter": 26, "verse": 22, "text": "David replied, \u201cHere is the king\u2019s spear! Let one of your servants cross over and get it."}, {"pk": 2832668, "translation": "NET", "book": 9, "chapter": 26, "verse": 23, "text": "The LORD rewards each man for his integrity and loyalty. Even though today the LORD delivered you into my hand, I was not willing to extend my hand against the LORD\u2019s chosen one.", "comment": "tn Heb \u201cand the Lord returns to the man his righteousness and his faithfulness.\u201d"}, {"pk": 2832669, "translation": "NET", "book": 9, "chapter": 26, "verse": 24, "text": "In the same way that I valued your life this day, may the LORD value my life and deliver me from all danger.\u201d", "comment": "tn Heb \u201cyour life was great this day in my eyes.\u201d
tn Heb \u201cmay my life be great in the eyes of the Lord.\u201d"}, {"pk": 2832670, "translation": "NET", "book": 9, "chapter": 26, "verse": 25, "text": "Saul replied to David, \u201cMay you be rewarded, my son David! You will without question be successful!\u201d So David went on his way, and Saul returned to his place.", "comment": "tn Heb \u201cyou will certainly do and also you will certainly be able.\u201d The infinitive absolutes placed before the finite verbal forms lend emphasis to the statement.
tn Heb \u201cblessed.\u201d"}, {"pk": 2832671, "translation": "NET", "book": 9, "chapter": 27, "verse": 1, "text": "David thought to himself, \u201cOne of these days I\u2019m going to be swept away by the hand of Saul! There is nothing better for me than to escape to the land of the Philistines. Then Saul will despair of searching for me through all the territory of Israel and I will escape from his hand.\u201d", "comment": "tn Heb \u201csaid to his heart.\u201d"}, {"pk": 2832672, "translation": "NET", "book": 9, "chapter": 27, "verse": 2, "text": "So David left and crossed over to King Achish son of Maoch of Gath accompanied by his six hundred men."}, {"pk": 2832673, "translation": "NET", "book": 9, "chapter": 27, "verse": 3, "text": "David settled with Achish in Gath, along with his men and their families. David had with him his two wives, Ahinoam the Jezreelite and Abigail the Carmelite, Nabal\u2019s widow.", "comment": "tn Heb \u201ca man and his house.\u201d"}, {"pk": 2832674, "translation": "NET", "book": 9, "chapter": 27, "verse": 4, "text": "When Saul learned that David had fled to Gath, he did not mount a new search for him."}, {"pk": 2832675, "translation": "NET", "book": 9, "chapter": 27, "verse": 5, "text": "David said to Achish, \u201cIf I have found favor with you, let me be given a place in one of the country towns so that I can live there. Why should your servant settle in the royal city with you?\u201d"}, {"pk": 2832676, "translation": "NET", "book": 9, "chapter": 27, "verse": 6, "text": "So Achish gave him Ziklag on that day. (For that reason Ziklag has belonged to the kings of Judah until this very day.)"}, {"pk": 2832677, "translation": "NET", "book": 9, "chapter": 27, "verse": 7, "text": "The length of time that David lived in the Philistine countryside was a year and four months.", "comment": "tn Heb \u201cthe number of the days.\u201d
tn Heb \u201cdays.\u201d The plural of the word \u201cday\u201d is sometimes used idiomatically to refer specifically to a year. In addition to this occurrence in v. 7 see also 1 Sam 1:3, 21; 2:19; 20:6; Lev 25:29; Judg 17:10."}, {"pk": 2832678, "translation": "NET", "book": 9, "chapter": 27, "verse": 8, "text": "Then David and his men went up and raided the Geshurites, the Girzites, and the Amalekites. (They had been living in that land for a long time, from the approach to Shur as far as the land of Egypt.)", "comment": "tn Heb \u201cfrom where you come.\u201d"}, {"pk": 2832679, "translation": "NET", "book": 9, "chapter": 27, "verse": 9, "text": "When David would attack a district, he would leave neither man nor woman alive. He would take sheep, cattle, donkeys, camels, and clothing and would then go back to Achish.", "comment": "tn Heb \u201cthe land.\u201d"}, {"pk": 2832680, "translation": "NET", "book": 9, "chapter": 27, "verse": 10, "text": "When Achish would ask, \u201cWhere did you raid today?\u201d David would say, \u201cThe Negev of Judah\u201d or \u201cThe Negev of Jeharmeel\u201d or \u201cThe Negev of the Kenites.\u201d", "comment": "tc The translation follows the LXX (\u1f10\u03c0\u03b9 \u03c4\u03af\u03bd\u03b1, epi tina) and Vulgate (in quem) which assume \u05d0\u05b6\u05dc \u05de\u05b4\u05d9 (\u2019el mi, \u201cto whom\u201d) rather than the MT \u05d0\u05b7\u05dc (\u2019al, \u201cnot\u201d). The MT makes no sense here. Another possibility is that the text originally had \u05d0\u05b7\u05df (\u2019an, \u201cwhere\u201d), which has been distorted in the MT to \u05d0\u05b7\u05dc. Cf. the Syriac Peshitta and the Targum, which have \u201cwhere.\u201d"}, {"pk": 2832681, "translation": "NET", "book": 9, "chapter": 27, "verse": 11, "text": "Neither man nor woman would David leave alive so as to bring them back to Gath. He was thinking, \u201cThis way they can\u2019t tell on us, saying, \u2018This is what David did.\u2019\u201d Such was his practice the entire time that he lived in the country of the Philistines.", "comment": "tn Heb \u201call the days.\u201d"}, {"pk": 2832682, "translation": "NET", "book": 9, "chapter": 27, "verse": 12, "text": "So Achish trusted David, thinking to himself, \u201cHe is really hated among his own people in Israel! From now on he will be my servant.\u201d", "comment": "tn Heb \u201che really stinks.\u201d The expression is used figuratively here to describe the rejection and ostracism that David had experienced as a result of Saul\u2019s hatred of him.
tn Heb \u201csaying.\u201d
tc Many medieval Hebrew mss lack the preposition \u201cin.\u201d
tn Heb \u201cpermanently.\u201d"}, {"pk": 2832683, "translation": "NET", "book": 9, "chapter": 28, "verse": 1, "text": "In those days the Philistines gathered their troops for war in order to fight Israel. Achish said to David, \u201cYou should fully understand that you and your men must go with me into the battle.\u201d", "comment": "tn Heb \u201ctheir camps.\u201d
tc The translation follows the LXX (\u03b5\u1f30\u03c2 \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03bd, eis polemon) and a Qumran ms \u05de\u05dc\u05d7\u05de\u05d4 \u05d1\u05de\u05dc\u05d7\u05de\u05d4 ([m]lkhmh) bammilkhamah (\u201cin the battle\u201d) rather than the MT\u2019s \u05d1\u05b7\u05de\u05bc\u05b7\u05d7\u05b2\u05e0\u05b6\u05d4 (bammakhaneh, \u201cin the camp\u201d; cf. NASB). While the MT reading is not impossible here, and although admittedly it is the harder reading, the variant fits the context better. The MT can be explained as a scribal error caused in part by the earlier occurrence of \u201ccamp\u201d in this verse."}, {"pk": 2832684, "translation": "NET", "book": 9, "chapter": 28, "verse": 2, "text": "David replied to Achish, \u201cThat being the case, you will come to know what your servant can do!\u201d Achish said to David, \u201cThen I will make you my bodyguard from now on.\u201d", "comment": "tn Heb \u201call the days.\u201d
tn Heb \u201cthe guardian for my head.\u201d"}, {"pk": 2832685, "translation": "NET", "book": 9, "chapter": 28, "verse": 3, "text": "Now Samuel had died, and all Israel had lamented over him and had buried him in Ramah, his hometown. In the meantime Saul had removed the mediums and magicians from the land.", "comment": "tn The Hebrew term translated \u201cmediums\u201d actually refers to a pit used by a magician to conjure up underworld spirits (see 2 Kgs 21:6). In v. 7 the witch of Endor is called the owner of a ritual pit. See H. Hoffner, \u201cSecond Millennium Antecedents to the Hebrew \u2019O\u00f1B\u00f9,\u201d JBL 86 (1967): 385-401. Here the term refers by metonymy to the owner of such a pit (see H. A. Hoffner, TDOT 1:133).
tn Heb \u201cin Ramah, even in his city.\u201d
sn See Isa 8:19 for another reference to magicians who attempted to conjure up underworld spirits."}, {"pk": 2832686, "translation": "NET", "book": 9, "chapter": 28, "verse": 4, "text": "The Philistines assembled; they came and camped at Shunem. Saul mustered all Israel and camped at Gilboa."}, {"pk": 2832687, "translation": "NET", "book": 9, "chapter": 28, "verse": 5, "text": "When Saul saw the camp of the Philistines, he was absolutely terrified.", "comment": "tn Heb \u201che was afraid, and his heart was very terrified.\u201d"}, {"pk": 2832688, "translation": "NET", "book": 9, "chapter": 28, "verse": 6, "text": "So Saul inquired of the LORD, but the LORD did not answer him \u2014 not by dreams nor by Urim nor by the prophets.", "comment": "sn See the note at 1 Sam 14:41."}, {"pk": 2832689, "translation": "NET", "book": 9, "chapter": 28, "verse": 7, "text": "So Saul instructed his servants, \u201cFind me a woman who is a medium, so that I may go to her and inquire of her.\u201d His servants replied to him, \u201cThere is a woman who is a medium in Endor.\u201d", "comment": "tn Heb \u201can owner of a ritual pit.\u201d See the note at v. 3."}, {"pk": 2832690, "translation": "NET", "book": 9, "chapter": 28, "verse": 8, "text": "So Saul disguised himself and put on other clothing and left, accompanied by two of his men. They came to the woman at night and said, \u201cUse your ritual pit to conjure up for me the one I tell you.\u201d", "comment": "tn Heb \u201cUse divination for me with the ritual pit and bring up for me the one whom I say to you.\u201d"}, {"pk": 2832691, "translation": "NET", "book": 9, "chapter": 28, "verse": 9, "text": "But the woman said to him, \u201cLook, you are aware of what Saul has done; he has removed the mediums and magicians from the land! Why are you trapping me so you can put me to death?\u201d", "comment": "tn See the note at v. 3.
tn Heb \u201chow he has cut off.\u201d
tn Heb \u201cmy life.\u201d"}, {"pk": 2832692, "translation": "NET", "book": 9, "chapter": 28, "verse": 10, "text": "But Saul swore an oath to her by the LORD, \u201cAs surely as the LORD lives, you will not incur guilt in this matter!\u201d"}, {"pk": 2832693, "translation": "NET", "book": 9, "chapter": 28, "verse": 11, "text": "The woman replied, \u201cWho is it that I should bring up for you?\u201d He said, \u201cBring up for me Samuel.\u201d"}, {"pk": 2832694, "translation": "NET", "book": 9, "chapter": 28, "verse": 12, "text": "When the woman saw Samuel, she cried out loudly. The woman said to Saul, \u201cWhy have you deceived me? You are Saul!\u201d", "comment": "tn Heb \u201cin a great voice.\u201d"}, {"pk": 2832695, "translation": "NET", "book": 9, "chapter": 28, "verse": 13, "text": "The king said to her, \u201cDon\u2019t be afraid! What have you seen?\u201d The woman replied to Saul, \u201cI have seen one like a god coming up from the ground!\u201d", "comment": "tn Heb \u201cgods.\u201d The modifying participle (translated \u201ccoming up\u201d) is plural, suggesting that underworld spirits are the referent. But in the following verse Saul understands the plural word to refer to a singular being. The reference is to the spirit of Samuel."}, {"pk": 2832696, "translation": "NET", "book": 9, "chapter": 28, "verse": 14, "text": "He said to her, \u201cWhat about his appearance?\u201d She said, \u201cAn old man is coming up! He is wrapped in a robe!\u201d Then Saul realized it was Samuel, and he bowed his face toward the ground and kneeled down."}, {"pk": 2832697, "translation": "NET", "book": 9, "chapter": 28, "verse": 15, "text": "Samuel said to Saul, \u201cWhy have you disturbed me by bringing me up?\u201d Saul replied, \u201cI am terribly troubled! The Philistines are fighting against me and God has turned away from me. He does not answer me \u2014 not by the prophets nor by dreams. So I have called on you to tell me what I should do.\u201d"}, {"pk": 2832698, "translation": "NET", "book": 9, "chapter": 28, "verse": 16, "text": "Samuel said, \u201cWhy are you asking me, now that the LORD has turned away from you and has become your enemy?"}, {"pk": 2832699, "translation": "NET", "book": 9, "chapter": 28, "verse": 17, "text": "The LORD has done exactly as I prophesied! The LORD has torn the kingdom from your hand and has given it to your neighbor David!", "comment": "tn Heb \u201cjust as he said by my hand.\u201d"}, {"pk": 2832700, "translation": "NET", "book": 9, "chapter": 28, "verse": 18, "text": "Since you did not obey the LORD and did not carry out his fierce anger against the Amalekites, the LORD has done this thing to you today.", "comment": "tn Heb \u201clisten to the voice of the Lord.\u201d"}, {"pk": 2832701, "translation": "NET", "book": 9, "chapter": 28, "verse": 19, "text": "The LORD will hand you and Israel over to the Philistines! Tomorrow both you and your sons will be with me. The LORD will also hand the army of Israel over to the Philistines!\u201d", "comment": "tn Heb \u201ccamp.\u201d
tn Heb \u201cAnd the Lord will give also Israel along with you into the hand of the Philistines.\u201d
tc With the exception of the Lucianic recension, the LXX has here \u201cand tomorrow you and your sons with you will fall.\u201d"}, {"pk": 2832702, "translation": "NET", "book": 9, "chapter": 28, "verse": 20, "text": "Saul quickly fell full length on the ground and was very afraid because of Samuel\u2019s words. He was completely drained of energy, not having eaten anything all that day and night.", "comment": "tn Heb \u201cfood.\u201d
tn Heb \u201calso there was no strength in him.\u201d"}, {"pk": 2832703, "translation": "NET", "book": 9, "chapter": 28, "verse": 21, "text": "When the woman came to Saul and saw how terrified he was, she said to him, \u201cYour servant has done what you asked. I took my life into my own hands and did what you told me.", "comment": "tn Heb \u201clistened to your words that you spoke to me.\u201d
tn Heb \u201clistened to your voice.\u201d"}, {"pk": 2832704, "translation": "NET", "book": 9, "chapter": 28, "verse": 22, "text": "Now it\u2019s your turn to listen to your servant! Let me set before you a bit of bread so that you can eat. When you regain your strength, you can go on your way.\u201d"}, {"pk": 2832705, "translation": "NET", "book": 9, "chapter": 28, "verse": 23, "text": "But he refused, saying, \u201cI won\u2019t eat!\u201d Both his servants and the woman urged him to eat, so he gave in. He got up from the ground and sat down on the bed.", "comment": "tc The translation follows many medieval Hebrew mss in reading \u05d5\u05b7\u05d9\u05bc\u05b4\u05e4\u05b0\u05e6\u05b0\u05e8\u05d5\u05bc (vayyiftseru, \u201cand they pressed\u201d; from the root \u05e4\u05e6\u05e8, psr) rather than the MT\u2019s \u05d5\u05b7\u05d9\u05bc\u05b4\u05e4\u05b0\u05e8\u05b0\u05e6\u05d5\u05bc (vayyifretsu, \u201cand they broke forth\u201d; from the root \u05e4\u05e8\u05e6, prs).
tn Heb \u201che listened to their voice.\u201d"}, {"pk": 2832706, "translation": "NET", "book": 9, "chapter": 28, "verse": 24, "text": "Now the woman had a well-fed calf at her home that she quickly slaughtered. Taking some flour, she kneaded bread and baked it without leaven.", "comment": "sn Masoretic mss of the Hebrew Bible mark this word as the half-way point in the book of Samuel, treating 1 and 2 Samuel as a single book. Similar notations are found at the midway point for all of the books of the Hebrew Bible.
tn Heb \u201ca calf of the stall.\u201d"}, {"pk": 2832707, "translation": "NET", "book": 9, "chapter": 28, "verse": 25, "text": "She brought it to Saul and his servants, and they ate. Then they arose and left that same night."}, {"pk": 2832708, "translation": "NET", "book": 9, "chapter": 29, "verse": 1, "text": "The Philistines assembled all their troops at Aphek, while Israel camped at the spring that is in Jezreel.", "comment": "tn Heb \u201ccamps.\u201d"}, {"pk": 2832709, "translation": "NET", "book": 9, "chapter": 29, "verse": 2, "text": "When the leaders of the Philistines were passing in review at the head of their units of hundreds and thousands, David and his men were passing in review in the rear with Achish.", "comment": "tn Heb \u201cpassing by with respect to hundreds and thousands.\u201d This apparently describes a mustering of troops for the purpose of inspection and readiness."}, {"pk": 2832710, "translation": "NET", "book": 9, "chapter": 29, "verse": 3, "text": "The leaders of the Philistines asked, \u201cWhat about these Hebrews?\u201d Achish said to the leaders of the Philistines, \u201cIsn\u2019t this David, the servant of King Saul of Israel, who has been with me for quite some time? I have found no fault with him from the day of his defection until the present time!\u201d", "comment": "tn Heb \u201cfrom the day of his falling [away] until this day.\u201d
tn Heb \u201cthese days or these years.\u201d"}, {"pk": 2832711, "translation": "NET", "book": 9, "chapter": 29, "verse": 4, "text": "But the leaders of the Philistines became angry with him and said to him, \u201cSend the man back! Let him return to the place that you assigned him! Don\u2019t let him go down with us into the battle, for he might become our adversary in the battle. What better way to please his lord than with the heads of these men?", "comment": "tn Heb \u201cand the leaders of the Philistines said.\u201d
tn Heb \u201cso that he might not become.\u201d
tn Or perhaps, \u201cour men.\u201d On this use of the demonstrative pronoun see Jo\u00fcon 2:532 \u00a7143.e."}, {"pk": 2832712, "translation": "NET", "book": 9, "chapter": 29, "verse": 5, "text": "Isn\u2019t this David, of whom they sang as they danced, \u2018Saul has struck down his thousands, but David his tens of thousands\u2019?\u201d", "comment": "tn Heb \u201cin dances.\u201d"}, {"pk": 2832713, "translation": "NET", "book": 9, "chapter": 29, "verse": 6, "text": "So Achish summoned David and said to him, \u201cAs surely as the LORD lives, you are an honest man, and I am glad to have you serving with me in the army. I have found no fault with you from the day that you first came to me until the present time. But in the opinion of the leaders, you are not reliable.", "comment": "tn Heb \u201cyour going forth and your coming in.\u201d The expression is a merism.
tn Heb \u201ccamp.\u201d
tn Heb \u201ceyes.\u201d
tn Heb \u201cgood.\u201d
tn Heb \u201cit is good in my eyes.\u201d Cf. v. 7."}, {"pk": 2832714, "translation": "NET", "book": 9, "chapter": 29, "verse": 7, "text": "So turn and leave in peace. You must not do anything that the leaders of the Philistines consider improper!\u201d", "comment": "tn Heb \u201cgo.\u201d
tn Heb \u201cand you must not do evil in the eyes of the leaders of the Philistines.\u201d"}, {"pk": 2832715, "translation": "NET", "book": 9, "chapter": 29, "verse": 8, "text": "But David said to Achish, \u201cWhat have I done? What have you found in your servant from the day that I first came into your presence until the present time, that I shouldn\u2019t go and fight the enemies of my lord the king?\u201d"}, {"pk": 2832716, "translation": "NET", "book": 9, "chapter": 29, "verse": 9, "text": "Achish replied to David, \u201cI am convinced that you are as reliable as the angel of God! However, the leaders of the Philistines have said, \u2018He must not go up with us in the battle.\u2019", "comment": "tn Heb \u201cI know that you are good in my eyes.\u201d"}, {"pk": 2832717, "translation": "NET", "book": 9, "chapter": 29, "verse": 10, "text": "So get up early in the morning along with the servants of your lord who have come with you. When you get up early in the morning, as soon as it is light enough to see, leave.\u201d", "comment": "tc The LXX and a couple of Old Latin mss include here the following words: \u201cand you shall go to the place that I have appointed you. Don\u2019t place an evil thing in your heart, for you are good before me.\u201d
tn Heb \u201cwhen you get up early in the morning and you have light, go.\u201d"}, {"pk": 2832718, "translation": "NET", "book": 9, "chapter": 29, "verse": 11, "text": "So David and his men got up early in the morning to return to the land of the Philistines, but the Philistines went up to Jezreel.", "comment": "tc Heb \u201cto go in the morning to return.\u201d With the exception of Origen and the Lucianic recension, the Old Greek tradition lacks the phrase \u201cin the morning.\u201d The Syriac Peshitta also omits it."}, {"pk": 2832719, "translation": "NET", "book": 9, "chapter": 30, "verse": 1, "text": "On the third day David and his men came to Ziklag. Now the Amalekites had raided the Negev and Ziklag. They attacked Ziklag and burned it.", "comment": "tn The Hebrew text adds \u201cwith fire.\u201d"}, {"pk": 2832720, "translation": "NET", "book": 9, "chapter": 30, "verse": 2, "text": "They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way."}, {"pk": 2832721, "translation": "NET", "book": 9, "chapter": 30, "verse": 3, "text": "When David and his men came to the city, they found it burned. Their wives, sons, and daughters had been taken captive.", "comment": "tn Heb \u201cand David and his men came to the city, and look, it was burned with fire.\u201d"}, {"pk": 2832722, "translation": "NET", "book": 9, "chapter": 30, "verse": 4, "text": "Then David and the men who were with him wept loudly until they could weep no more.", "comment": "tn Heb \u201cpeople.\u201d
tn Heb \u201clifted up their voice and wept.\u201d
tn Heb \u201cuntil there was no longer in them strength to weep.\u201d"}, {"pk": 2832723, "translation": "NET", "book": 9, "chapter": 30, "verse": 5, "text": "David\u2019s two wives had been taken captive \u2014 Ahinoam the Jezreelite and Abigail the Carmelite, Nabal\u2019s widow."}, {"pk": 2832724, "translation": "NET", "book": 9, "chapter": 30, "verse": 6, "text": "David was very upset, for the men were thinking of stoning him; each man grieved bitterly over his sons and daughters. But David drew strength from the LORD his God.", "comment": "tn Heb \u201csaid to stone him.\u201d
tn Heb \u201cpeople.\u201d
tn Heb \u201cfor bitter was the soul of all the people, each one.\u201d"}, {"pk": 2832725, "translation": "NET", "book": 9, "chapter": 30, "verse": 7, "text": "Then David said to the priest Abiathar son of Ahimelech, \u201cBring me the ephod.\u201d So Abiathar brought the ephod to David."}, {"pk": 2832726, "translation": "NET", "book": 9, "chapter": 30, "verse": 8, "text": "David inquired of the LORD, saying, \u201cShould I pursue this raiding band? Will I overtake them?\u201d He said to him, \u201cPursue, for you will certainly overtake them and carry out a rescue!\u201d"}, {"pk": 2832727, "translation": "NET", "book": 9, "chapter": 30, "verse": 9, "text": "So David went, accompanied by his six hundred men. When he came to the Wadi Besor, those who were in the rear stayed there.", "comment": "tn Heb \u201cstood.\u201d So also in v. 10."}, {"pk": 2832728, "translation": "NET", "book": 9, "chapter": 30, "verse": 10, "text": "David and four hundred men continued the pursuit, but two hundred men who were too exhausted to cross the Wadi Besor stayed there."}, {"pk": 2832729, "translation": "NET", "book": 9, "chapter": 30, "verse": 11, "text": "Then they found an Egyptian in the field and brought him to David. They gave him bread to eat and water to drink."}, {"pk": 2832730, "translation": "NET", "book": 9, "chapter": 30, "verse": 12, "text": "They gave him a slice of pressed figs and two bunches of raisins to eat. This greatly refreshed him, for he had not eaten food or drunk water for three days and three nights.", "comment": "tn Heb \u201chis spirit returned to him.\u201d"}, {"pk": 2832731, "translation": "NET", "book": 9, "chapter": 30, "verse": 13, "text": "David said to him, \u201cTo whom do you belong, and where are you from?\u201d The young man said, \u201cI am an Egyptian, the servant of an Amalekite man. My master abandoned me when I was ill for three days."}, {"pk": 2832732, "translation": "NET", "book": 9, "chapter": 30, "verse": 14, "text": "We conducted a raid on the Negev of the Kerethites, on the area of Judah, and on the Negev of Caleb. We burned Ziklag.\u201d", "comment": "tn The Hebrew text adds \u201cwith fire.\u201d"}, {"pk": 2832733, "translation": "NET", "book": 9, "chapter": 30, "verse": 15, "text": "David said to him, \u201cCan you take us down to this raiding party?\u201d He said, \u201cSwear to me by God that you will not kill me or hand me over to my master, and I will take you down to this raiding party.\u201d"}, {"pk": 2832734, "translation": "NET", "book": 9, "chapter": 30, "verse": 16, "text": "So he took David down, and they found them spread out over the land. They were eating and drinking and enjoying themselves because of all the loot they had taken from the land of the Philistines and from the land of Judah.", "comment": "tn Heb \u201chim\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201cbecause of all the large plunder.\u201d"}, {"pk": 2832735, "translation": "NET", "book": 9, "chapter": 30, "verse": 17, "text": "But David struck them down from twilight until the following evening. None of them escaped, with the exception of four hundred young men who got away on camels.", "comment": "tn Heb \u201cwho rode on camels and fled.\u201d"}, {"pk": 2832736, "translation": "NET", "book": 9, "chapter": 30, "verse": 18, "text": "David retrieved everything the Amalekites had taken; he also rescued his two wives.", "comment": "tn Heb \u201cDavid.\u201d The pronoun (\u201che\u201d) has been substituted for the proper name in the translation for stylistic reasons."}, {"pk": 2832737, "translation": "NET", "book": 9, "chapter": 30, "verse": 19, "text": "There was nothing missing, whether small or great. He retrieved sons and daughters, the plunder, and everything else they had taken. David brought everything back.", "comment": "tn Heb \u201cthere was nothing missing to them, from the small even unto the great, and unto sons and daughters, and from loot even unto all which they had taken for themselves.\u201d"}, {"pk": 2832738, "translation": "NET", "book": 9, "chapter": 30, "verse": 20, "text": "David took all the flocks and herds and drove them in front of the rest of the animals. People were saying, \u201cThis is David\u2019s plunder!\u201d"}, {"pk": 2832739, "translation": "NET", "book": 9, "chapter": 30, "verse": 21, "text": "Then David approached the two hundred men who had been too exhausted to go with him, those whom they had left at the Wadi Besor. They went out to meet David and the people who were with him. When David approached the people, he asked how they were doing.", "comment": "tn Heb \u201cDavid.\u201d The pronoun (\u201chim\u201d) has been substituted for the proper name in the translation for stylistic reasons."}, {"pk": 2832740, "translation": "NET", "book": 9, "chapter": 30, "verse": 22, "text": "But all the evil and worthless men among those who had gone with David said, \u201cSince they didn\u2019t go with us, we won\u2019t give them any of the loot we retrieved! They may take only their wives and children. Let them lead them away and be gone!\u201d", "comment": "tc Heb \u201cwith me.\u201d The singular is used rather than the plural because the group is being treated as a singular entity, in keeping with Hebrew idiom. It is not necessary to read \u201cwith us,\u201d rather than the MT \u201cwith me,\u201d although the plural can be found here in a few medieval Hebrew mss. See also the LXX, Syriac Peshitta, and Vulgate, although these versions may simply reflect an understanding of the idiom as found in the MT rather than a different textual reading."}, {"pk": 2832741, "translation": "NET", "book": 9, "chapter": 30, "verse": 23, "text": "But David said, \u201cNo! You shouldn\u2019t do this, my brothers. Look at what the LORD has given us! He has protected us and has delivered into our hands the raiding party that came against us.", "comment": "tc This clause is difficult in the MT. The present translation accepts the text as found in the MT and understands this clause to be elliptical, with an understood verb such as \u201clook\u201d or \u201cconsider.\u201d On the other hand, the LXX seems to reflect a slightly different Hebrew text, reading \u201cafter\u201d where the MT has \u201cmy brothers.\u201d The Greek translation yields the following translation: \u201cYou should not do this after the Lord has delivered us.\u201d Although the Greek reading should be taken seriously, it seems better to follow the MT here."}, {"pk": 2832742, "translation": "NET", "book": 9, "chapter": 30, "verse": 24, "text": "Who will listen to you in this matter? The portion of the one who went down into the battle will be the same as the portion of the one who remained with the equipment! Let their portions be the same!\u201d"}, {"pk": 2832743, "translation": "NET", "book": 9, "chapter": 30, "verse": 25, "text": "From that time onward it was a binding ordinance for Israel, right up to the present time.", "comment": "tn Heb \u201ca statute and a judgment.\u201d The expression is a hendiadys."}, {"pk": 2832744, "translation": "NET", "book": 9, "chapter": 30, "verse": 26, "text": "When David came to Ziklag, he sent some of the plunder to the elders of Judah who were his friends, saying, \u201cHere\u2019s a gift for you from the looting of the LORD\u2019s enemies!\u201d", "comment": "tn Heb \u201cblessing.\u201d"}, {"pk": 2832745, "translation": "NET", "book": 9, "chapter": 30, "verse": 27, "text": "The gift was for those in the following locations: for those in Bethel, Ramoth Negev, and Jattir;", "comment": "tn This sentence is not in the Hebrew text. It is supplied in the translation for the sake of clarity.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2832746, "translation": "NET", "book": 9, "chapter": 30, "verse": 28, "text": "for those in Aroer, Siphmoth, Eshtemoa,"}, {"pk": 2832747, "translation": "NET", "book": 9, "chapter": 30, "verse": 29, "text": "and Racal; for those in the cities of the Jerahmeelites and Kenites;"}, {"pk": 2832748, "translation": "NET", "book": 9, "chapter": 30, "verse": 30, "text": "for those in Hormah, Bor Ashan, Athach,"}, {"pk": 2832749, "translation": "NET", "book": 9, "chapter": 30, "verse": 31, "text": "and Hebron; and for those in whatever other places David and his men had traveled."}, {"pk": 2832750, "translation": "NET", "book": 9, "chapter": 31, "verse": 1, "text": "Now the Philistines were fighting against Israel. The men of Israel fled from the Philistines and many of them fell dead on Mount Gilboa."}, {"pk": 2832751, "translation": "NET", "book": 9, "chapter": 31, "verse": 2, "text": "The Philistines stayed right on the heels of Saul and his sons. They struck down Saul\u2019s sons Jonathan, Abinadab, and Malki-Shua.", "comment": "tn Heb \u201cstuck close after.\u201d
tn Heb \u201cthe Philistines.\u201d"}, {"pk": 2832752, "translation": "NET", "book": 9, "chapter": 31, "verse": 3, "text": "Saul himself was in the thick of the battle; the archers spotted him and wounded him severely.", "comment": "tn Heb \u201cand the battle was heavy against Saul.\u201d
tn Heb \u201cthe shooters, men with the bow.\u201d"}, {"pk": 2832753, "translation": "NET", "book": 9, "chapter": 31, "verse": 4, "text": "Saul said to his armor bearer, \u201cDraw your sword and stab me with it! Otherwise these uncircumcised people will come, stab me, and torture me.\u201d But his armor bearer refused to do it, because he was very afraid. So Saul took his sword and fell on it."}, {"pk": 2832754, "translation": "NET", "book": 9, "chapter": 31, "verse": 5, "text": "When his armor bearer saw that Saul was dead, he also fell on his own sword and died with him."}, {"pk": 2832755, "translation": "NET", "book": 9, "chapter": 31, "verse": 6, "text": "So Saul, his three sons, his armor bearer, and all his men died together that day."}, {"pk": 2832756, "translation": "NET", "book": 9, "chapter": 31, "verse": 7, "text": "When the men of Israel who were in the valley and across the Jordan saw that the men of Israel had fled and that Saul and his sons were dead, they abandoned the cities and fled. The Philistines came and occupied them."}, {"pk": 2832757, "translation": "NET", "book": 9, "chapter": 31, "verse": 8, "text": "The next day, when the Philistines came to strip loot from the corpses, they discovered Saul and his three sons lying dead on Mount Gilboa.", "comment": "tn Heb \u201cfallen.\u201d"}, {"pk": 2832758, "translation": "NET", "book": 9, "chapter": 31, "verse": 9, "text": "They cut off Saul\u2019s head and stripped him of his armor. They sent messengers to announce the news in the temple of their idols and among their people throughout the surrounding land of the Philistines.", "comment": "tn Heb \u201chis\u201d; the referent (Saul) has been specified in the translation for clarity (likewise in the following verse)."}, {"pk": 2832759, "translation": "NET", "book": 9, "chapter": 31, "verse": 10, "text": "They placed Saul\u2019s armor in the temple of the Ashtoreths and hung his corpse on the city wall of Beth Shan.", "comment": "sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3."}, {"pk": 2832760, "translation": "NET", "book": 9, "chapter": 31, "verse": 11, "text": "When the residents of Jabesh Gilead heard what the Philistines had done to Saul,"}, {"pk": 2832761, "translation": "NET", "book": 9, "chapter": 31, "verse": 12, "text": "all their warriors set out and traveled throughout the night. They took Saul\u2019s corpse and the corpses of his sons from the city wall of Beth Shan and went to Jabesh, where they burned them.", "comment": "tc The translation follows the MT, which vocalizes the verb as a Qal. The LXX, however, treats the verb as a Hiphil, \u201cthey brought.\u201d"}, {"pk": 2832762, "translation": "NET", "book": 9, "chapter": 31, "verse": 13, "text": "They took the bones and buried them under the tamarisk tree at Jabesh; then they fasted for seven days."}, {"pk": 2832763, "translation": "NET", "book": 10, "chapter": 1, "verse": 1, "text": "After the death of Saul, when David had returned from defeating the Amalekites, he stayed at Ziklag for two days.", "comment": "sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.
sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15\u201316 as descendants of Amalek who in turn descended from Esau. In Exod 17:8\u201316 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David\u2019s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).
sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5\u201312). According to 1 Sam 30:1\u201319, Ziklag was destroyed by the Amalekites while Saul fought the Philistines."}, {"pk": 2832764, "translation": "NET", "book": 10, "chapter": 1, "verse": 2, "text": "On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. When he approached David, the man threw himself to the ground.", "comment": "tn Heb \u201che\u201d; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.
sn Tearing one\u2019s clothing and throwing dirt on one\u2019s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.
tn Heb \u201che fell to the ground and did obeisance.\u201d"}, {"pk": 2832765, "translation": "NET", "book": 10, "chapter": 1, "verse": 3, "text": "David asked him, \u201cWhere are you coming from?\u201d He replied, \u201cI have escaped from the camp of Israel.\u201d"}, {"pk": 2832766, "translation": "NET", "book": 10, "chapter": 1, "verse": 4, "text": "David inquired, \u201cHow were things going? Tell me!\u201d He replied, \u201cThe people fled from the battle and many of them fell dead. Even Saul and his son Jonathan are dead!\u201d", "comment": "tn Heb \u201cfell and died.\u201d
tn Heb \u201cWhat was the word?\u201d
tn Heb \u201cfrom the people.\u201d"}, {"pk": 2832767, "translation": "NET", "book": 10, "chapter": 1, "verse": 5, "text": "David said to the young man who was telling him this, \u201cHow do you know that Saul and his son Jonathan are dead?\u201d", "comment": "tn In v. 2 he is called simply a \u201cman.\u201d The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a \u201cfighting\u201d man, i.e., a soldier.
tc Instead of the MT \u201cwho was recounting this to him, \u2018How do you know that Saul and his son Jonathan are dead?\u2019\u201d the Syriac Peshitta reads \u201cdeclare to me how Saul and his son Jonathan died.\u201d"}, {"pk": 2832768, "translation": "NET", "book": 10, "chapter": 1, "verse": 6, "text": "The young man who was telling him this said, \u201cI just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him.", "comment": "tc The Syriac Peshitta and one ms of the LXX lack the words \u201cwho was telling him this\u201d of the MT."}, {"pk": 2832769, "translation": "NET", "book": 10, "chapter": 1, "verse": 7, "text": "When he turned around and saw me, he called out to me. I answered, \u2018Here I am!\u2019"}, {"pk": 2832770, "translation": "NET", "book": 10, "chapter": 1, "verse": 8, "text": "He asked me, \u2018Who are you?\u2019 I told him, \u2018I\u2019m an Amalekite.\u2019", "comment": "tc The present translation reads with the Qere and many medieval Hebrew mss \u201cand I said,\u201d rather than the Kethib which has \u201cand he said.\u201d See the LXX, Syriac Peshitta, and Vulgate, all of which have the first person."}, {"pk": 2832771, "translation": "NET", "book": 10, "chapter": 1, "verse": 9, "text": "He said to me, \u2018Stand over me and finish me off! I\u2019m very dizzy, even though I\u2019m still alive.\u2019", "comment": "tn Heb \u201cthe dizziness has seized me.\u201d On the meaning of the Hebrew noun translated \u201cdizziness,\u201d see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.
tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb \u05de\u05d5\u05bc\u05ea (mut, \u201cto die\u201d) \u201crefers to dispatching or \u2018finishing off\u2019 someone already wounded and near death.\u201d Cf. NLT \u201cput me out of my misery.\u201d
tn The Hebrew text here is grammatically very awkward (Heb \u201cbecause all still my life in me\u201d). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks \u201call,\u201d while other witnesses (namely, one medieval Hebrew ms, codices A and B of the LXX, and the Syriac Peshitta) lack \u201cstill.\u201d"}, {"pk": 2832772, "translation": "NET", "book": 10, "chapter": 1, "verse": 10, "text": "So I stood over him and put him to death, since I knew that he couldn\u2019t live in such a condition. Then I took the crown which was on his head and the bracelet which was on his arm. I have brought them here to my lord.\u201d", "comment": "sn The claims that the soldier is making here seem to contradict the story of Saul\u2019s death as presented in 1 Sam 31:3\u20135. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul\u2019s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul\u2019s royalty. But in so doing the Amalekite greatly miscalculated David\u2019s response to this alleged participation in Saul\u2019s death. The consequence of his lies will instead be his own death.
tn Heb \u201cafter his falling\u201d; NAB \u201ccould not survive his wound\u201d; CEV \u201cwas too badly wounded to live much longer.\u201d
tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (\u05d0) of \u05d0\u05b6\u05e6\u05b0\u05e2\u05b8\u05d3\u05b8\u05d4 (\u2019ets\u2019adah) as a \u05d4 (he) giving \u05d4\u05b7\u05e6\u05bc\u05b0\u05e2\u05b8\u05d3\u05b8\u05d4 (hats\u00ff\u2019adah). There is no reason to think that the soldier confiscated from Saul\u2019s dead body only one of two or more bracelets that he was wearing (cf. NLT \u201cone of his bracelets\u201d)."}, {"pk": 2832773, "translation": "NET", "book": 10, "chapter": 1, "verse": 11, "text": "David then grabbed his own clothes and tore them, as did all the men who were with him.", "comment": "tc The present translation follows the Qere and many medieval Hebrew mss in reading \u201chis garments,\u201d rather than \u201chis garment,\u201d the reading of the Kethib."}, {"pk": 2832774, "translation": "NET", "book": 10, "chapter": 1, "verse": 12, "text": "They lamented and wept and fasted until evening because Saul, his son Jonathan, the LORD\u2019s people, and the house of Israel had fallen by the sword."}, {"pk": 2832775, "translation": "NET", "book": 10, "chapter": 1, "verse": 13, "text": "David said to the young man who told this to him, \u201cWhere are you from?\u201d He replied, \u201cI am an Amalekite, the son of a resident foreigner.\u201d", "comment": "tn The Hebrew word used here refers to a foreigner whose social standing was something less than that of native residents of the land, but something more than that of a nonresident alien who was merely passing through."}, {"pk": 2832776, "translation": "NET", "book": 10, "chapter": 1, "verse": 14, "text": "David replied to him, \u201cHow is it that you were not afraid to reach out your hand to destroy the LORD\u2019s anointed?\u201d"}, {"pk": 2832777, "translation": "NET", "book": 10, "chapter": 1, "verse": 15, "text": "Then David called one of the soldiers and said, \u201cCome here and strike him down!\u201d So he struck him down, and he died.", "comment": "tn Heb \u201cyoung men.\u201d"}, {"pk": 2832778, "translation": "NET", "book": 10, "chapter": 1, "verse": 16, "text": "David said to him, \u201cYour blood be on your own head! Your own mouth has testified against you, saying \u2018I have put the LORD\u2019s anointed to death.\u2019\u201d"}, {"pk": 2832779, "translation": "NET", "book": 10, "chapter": 1, "verse": 17, "text": "Then David chanted this lament over Saul and his son Jonathan."}, {"pk": 2832780, "translation": "NET", "book": 10, "chapter": 1, "verse": 18, "text": "(He gave instructions that the people of Judah should be taught \u201cThe Bow.\u201d Indeed, it is written down in the Book of Yashar.)", "comment": "sn The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12\u201313 and 1 Kgs 8:12\u201313. It apparently was \u201ca collection of ancient national poetry\u201d (so BDB 449 s.v. \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8).
tn Heb \u201cbe taught the bow.\u201d The reference to \u201cthe bow\u201d is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning \u201cthe use of the bow.\u201d The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., \u201cThe Bow\u201d), most likely the poem that follows in vv. 19\u201327 (cf. ASV, NASB, NRSV, CEV, NLT); NIV \u201cthis lament of the bow.\u201d To make this clear the words \u201cthe song of\u201d are supplied in the translation."}, {"pk": 2832781, "translation": "NET", "book": 10, "chapter": 1, "verse": 19, "text": "The beauty of Israel lies slain on your high places! How the mighty have fallen!", "comment": "sn The word beauty is used figuratively here to refer to Saul and Jonathan."}, {"pk": 2832782, "translation": "NET", "book": 10, "chapter": 1, "verse": 20, "text": "Don\u2019t report it in Gath, don\u2019t spread the news in the streets of Ashkelon, or the daughters of the Philistines will rejoice, the daughters of the uncircumcised will celebrate!", "comment": "sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief."}, {"pk": 2832783, "translation": "NET", "book": 10, "chapter": 1, "verse": 21, "text": "O mountains of Gilboa, may there be no dew or rain on you, nor fields of grain offerings! For it was there that the shield of warriors was defiled; the shield of Saul lies neglected without oil.", "comment": "tc Instead of the MT\u2019s \u201cfields of grain offerings\u201d the Lucianic recension of the LXX reads \u201cyour high places are mountains of death.\u201d Cf. the Old Latin montes mortis (\u201cmountains of death\u201d).
tn This is the only biblical occurrence of the Niphal of the verb \u05d2\u05bc\u05b8\u05e2\u05b7\u05dc (ga\u2019al). This verb usually has the sense of \u201cto abhor\u201d or \u201cloathe.\u201d But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.
tc It is preferable to read here Hebrew \u05de\u05b8\u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 (mashuakh) with many Hebrew mss, rather than \u05de\u05b8\u05e9\u05c1\u05b4\u05d9\u05d7\u05b7 (mashiakh) of the MT. Although the Syriac Peshitta understands the statement to pertain to Saul, the point here is not that Saul is not anointed. Rather, it is the shield of Saul that lies discarded and is no longer anointed. In ancient Near Eastern practice a warrior\u2019s shield that was in normal use would have to be anointed regularly in order to ensure that the leather did not become dry and brittle. Like other warriors of his day Saul would have carefully maintained his tools of trade. But now that he is dead, the once-cared-for shield of the mighty warrior lies sadly discarded and woefully neglected, a silent but eloquent commentary on how different things are now compared to the way they were during Saul\u2019s lifetime."}, {"pk": 2832784, "translation": "NET", "book": 10, "chapter": 1, "verse": 22, "text": "From the blood of the slain, from the fat of warriors, the bow of Jonathan was not turned away. The sword of Saul never returned empty.", "comment": "tn The Hebrew imperfect verbal form is used here to indicate repeated past action."}, {"pk": 2832785, "translation": "NET", "book": 10, "chapter": 1, "verse": 23, "text": "Saul and Jonathan were greatly loved during their lives, and not even in their deaths were they separated. They were swifter than eagles, stronger than lions.", "comment": "tn Heb \u201cbeloved and dear.\u201d"}, {"pk": 2832786, "translation": "NET", "book": 10, "chapter": 1, "verse": 24, "text": "O daughters of Israel, weep over Saul, who clothed you in scarlet as well as jewelry, who put gold jewelry on your clothes.", "comment": "sn Clothing of scarlet was expensive and beyond the financial reach of most people."}, {"pk": 2832787, "translation": "NET", "book": 10, "chapter": 1, "verse": 25, "text": "How the warriors have fallen in the midst of battle! Jonathan lies slain on your high places!"}, {"pk": 2832788, "translation": "NET", "book": 10, "chapter": 1, "verse": 26, "text": "I grieve over you, my brother Jonathan! You were very dear to me. Your love was more special to me than the love of women."}, {"pk": 2832789, "translation": "NET", "book": 10, "chapter": 1, "verse": 27, "text": "How the warriors have fallen! The weapons of war are destroyed!", "comment": "sn The expression weapons of war may here be a figurative way of referring to Saul and Jonathan."}, {"pk": 2832790, "translation": "NET", "book": 10, "chapter": 2, "verse": 1, "text": "Afterward David inquired of the LORD, \u201cShould I go up to one of the cities of Judah?\u201d The LORD told him, \u201cGo up.\u201d David asked, \u201cWhere should I go?\u201d The LORD replied, \u201cTo Hebron.\u201d", "comment": "tn Heb \u201che said.\u201d The referent (the Lord) has been specified in the translation for clarity and for stylistic reasons."}, {"pk": 2832791, "translation": "NET", "book": 10, "chapter": 2, "verse": 2, "text": "So David went up, along with his two wives, Ahinoam the Jezreelite and Abigail, formerly the wife of Nabal the Carmelite."}, {"pk": 2832792, "translation": "NET", "book": 10, "chapter": 2, "verse": 3, "text": "David also brought along the men who were with him, each with his family. They settled in the cities of Hebron.", "comment": "tc The expression \u201cthe cities of Hebron\u201d is odd; we would expect the noun to be in the singular, if used at all. Although the Syriac Peshitta has the expected reading \u201cin Hebron,\u201d the MT is clearly the more difficult reading and should probably be retained here."}, {"pk": 2832793, "translation": "NET", "book": 10, "chapter": 2, "verse": 4, "text": "The men of Judah came and there they anointed David as king over the people of Judah. David was told, \u201cThe people of Jabesh Gilead are the ones who buried Saul.\u201d", "comment": "tn Heb \u201cand they told David.\u201d The subject appears to be indefinite, allowing one to translate the verb as passive with David as subject.
tn Heb \u201chouse.\u201d
tn Heb \u201cmen.\u201d"}, {"pk": 2832794, "translation": "NET", "book": 10, "chapter": 2, "verse": 5, "text": "So David sent messengers to the people of Jabesh Gilead and told them, \u201cMay you be blessed by the LORD because you have shown this kindness to your lord Saul by burying him.", "comment": "tn Or \u201cloyalty.\u201d"}, {"pk": 2832795, "translation": "NET", "book": 10, "chapter": 2, "verse": 6, "text": "Now may the LORD show you true kindness! I also will reward you, because you have done this deed.", "comment": "tn Heb \u201cwill do with you this good.\u201d
tn Or \u201cloyalty and devotion.\u201d"}, {"pk": 2832796, "translation": "NET", "book": 10, "chapter": 2, "verse": 7, "text": "Now be courageous and prove to be valiant warriors, for your lord Saul is dead. The people of Judah have anointed me as king over them.\u201d", "comment": "tn Heb \u201clet your hands be strong.\u201d"}, {"pk": 2832797, "translation": "NET", "book": 10, "chapter": 2, "verse": 8, "text": "Now Abner son of Ner, the general in command of Saul\u2019s army, had taken Saul\u2019s son Ish-bosheth and had brought him to Mahanaim.", "comment": "sn The name Ish-bosheth means in Hebrew \u201cman of shame.\u201d It presupposes an earlier form such as Ish-baal (\u201cman of the Lord\u201d), with the word \u201cbaal\u201d being used of Israel\u2019s God. But because the Canaanite storm god was named \u201cBaal,\u201d that part of the name was later replaced with the word \u201cshame.\u201d"}, {"pk": 2832798, "translation": "NET", "book": 10, "chapter": 2, "verse": 9, "text": "He appointed him king over Gilead, the Geshurites, Jezreel, Ephraim, Benjamin, and all Israel.", "comment": "tc The MT here reads \u201cthe Ashurite,\u201d but this is problematic if it is taken to mean \u201cthe Assyrian.\u201d Ish-bosheth\u2019s kingdom obviously was not of such proportions as to extend to Assyria. The Syriac Peshitta renders the word as \u201cthe Geshurite,\u201d while the Targum has \u201cof the house of Ashur.\u201d We should probably emend the Hebrew text to read \u201cthe Geshurite.\u201d The Geshurites lived in the northeastern part of the land of Palestine."}, {"pk": 2832799, "translation": "NET", "book": 10, "chapter": 2, "verse": 10, "text": "Ish-bosheth son of Saul was forty years old when he began to rule over Israel. He ruled two years. However, the people of Judah followed David.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2832800, "translation": "NET", "book": 10, "chapter": 2, "verse": 11, "text": "David was king in Hebron over the people of Judah for seven and a half years.", "comment": "tn Heb \u201cAnd the number of the days in which David was king in Hebron over the house of Judah was seven years and six months.\u201d"}, {"pk": 2832801, "translation": "NET", "book": 10, "chapter": 2, "verse": 12, "text": "Then Abner son of Ner and the servants of Ish-bosheth son of Saul went out from Mahanaim to Gibeon."}, {"pk": 2832802, "translation": "NET", "book": 10, "chapter": 2, "verse": 13, "text": "Joab son of Zeruiah and the servants of David also went out and confronted them at the pool of Gibeon. One group stationed themselves on one side of the pool, and the other group on the other side of the pool."}, {"pk": 2832803, "translation": "NET", "book": 10, "chapter": 2, "verse": 14, "text": "Abner said to Joab, \u201cLet the soldiers get up and fight before us.\u201d Joab said, \u201cSo be it!\u201d", "comment": "tn Heb \u201cplay.\u201d What is in view here is a gladiatorial contest in which representative groups of soldiers engage in mortal combat before the watching armies. Cf. NAB \u201cperform for us\u201d; NASB \u201chold (have NRSV) a contest before us\u201d; NLT \u201cput on an exhibition of hand-to-hand combat.\u201d
tn Heb \u201clet them arise.\u201d"}, {"pk": 2832804, "translation": "NET", "book": 10, "chapter": 2, "verse": 15, "text": "So they got up and crossed over by number: twelve belonging to Benjamin and to Ish-bosheth son of Saul, and twelve from the servants of David."}, {"pk": 2832805, "translation": "NET", "book": 10, "chapter": 2, "verse": 16, "text": "As they grappled with one another, each one stabbed his opponent with his sword and they fell dead together. So that place is called the Field of Flints; it is in Gibeon.", "comment": "tn Heb \u201cand they grabbed each one the head of his neighbor with his sword in the side of his neighbor and they fell together.\u201d
tn The meaning of the name \u201cHelkath Hazzurim\u201d (so NIV; KJV, NASB, NRSV similar) is not clear. BHK relates the name to the Hebrew term for \u201cside,\u201d and this is reflected in NAB \u201cthe Field of the Sides\u201d; the Greek OT revocalizes the Hebrew to mean something like \u201cField of Adversaries.\u201d Cf. also TEV, NLT \u201cField of Swords\u201d; CEV \u201cField of Daggers.\u201d"}, {"pk": 2832806, "translation": "NET", "book": 10, "chapter": 2, "verse": 17, "text": "Now the battle was very severe that day; Abner and the men of Israel were overcome by David\u2019s soldiers.", "comment": "tn Heb \u201cservants.\u201d So also elsewhere."}, {"pk": 2832807, "translation": "NET", "book": 10, "chapter": 2, "verse": 18, "text": "The three sons of Zeruiah were there \u2014 Joab, Abishai, and Asahel. (Now Asahel was as quick on his feet as one of the gazelles in the field.)"}, {"pk": 2832808, "translation": "NET", "book": 10, "chapter": 2, "verse": 19, "text": "Asahel chased Abner, without turning to the right or to the left as he followed Abner."}, {"pk": 2832809, "translation": "NET", "book": 10, "chapter": 2, "verse": 20, "text": "Then Abner turned and asked, \u201cIs that you, Asahel?\u201d He replied, \u201cYes it is!\u201d"}, {"pk": 2832810, "translation": "NET", "book": 10, "chapter": 2, "verse": 21, "text": "Abner said to him, \u201cTurn aside to your right or to your left. Capture one of the soldiers and take his equipment for yourself!\u201d But Asahel was not willing to turn aside from following him.", "comment": "tn Heb \u201cyoung men.\u201d So also elsewhere."}, {"pk": 2832811, "translation": "NET", "book": 10, "chapter": 2, "verse": 22, "text": "So Abner spoke again to Asahel, \u201cTurn aside from following me! I do not want to strike you to the ground. How then could I show my face in the presence of Joab your brother?\u201d", "comment": "tn Heb \u201cWhy should I strike you to the ground?\u201d
tn Heb \u201clift.\u201d"}, {"pk": 2832812, "translation": "NET", "book": 10, "chapter": 2, "verse": 23, "text": "But Asahel refused to turn aside. So Abner struck him in the abdomen with the back end of his spear. The spear came out his back; Asahel collapsed on the spot and died there right before Abner. Everyone who now comes to the place where Asahel fell dead pauses in respect.", "comment": "tn Heb \u201che\u201d; the referent (Asahel) has been specified in the translation for clarity.
tn Heb \u201cthe.\u201d The article functions here as a possessive pronoun.
tn Heb \u201che\u201d; the referent (Asahel) has been specified in the translation for clarity.
tn Heb \u201chim\u201d; the referent (Abner) has been specified in the translation for clarity.
tn Heb \u201cand they stand.\u201d"}, {"pk": 2832813, "translation": "NET", "book": 10, "chapter": 2, "verse": 24, "text": "So Joab and Abishai chased Abner. At sunset they came to the hill of Ammah near Giah on the way to the wilderness of Gibeon."}, {"pk": 2832814, "translation": "NET", "book": 10, "chapter": 2, "verse": 25, "text": "The Benjaminites formed their ranks behind Abner and were like a single army, standing at the top of a certain hill.", "comment": "tn Heb \u201cwere gathered together.\u201d"}, {"pk": 2832815, "translation": "NET", "book": 10, "chapter": 2, "verse": 26, "text": "Then Abner called out to Joab, \u201cMust the sword devour forever? Don\u2019t you realize that this will turn bitter in the end? When will you tell the people to turn aside from pursuing their brothers?\u201d"}, {"pk": 2832816, "translation": "NET", "book": 10, "chapter": 2, "verse": 27, "text": "Joab replied, \u201cAs surely as God lives, if you had not said this, it would have been morning before the people would have abandoned pursuit of their brothers!\u201d", "comment": "tn The Hebrew verb \u05e0\u05b7\u05e2\u05b2\u05dc\u05b8\u05d4 (na\u2019alah) used here is the Niphal perfect 3rd person masculine singular of \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201cto go up\u201d). In the Niphal this verb \u201cis used idiomatically, of getting away from so as to abandon\u2026especially of an army raising a siege\u2026\u201d (see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 244)."}, {"pk": 2832817, "translation": "NET", "book": 10, "chapter": 2, "verse": 28, "text": "Then Joab blew the ram\u2019s horn and all the people stopped in their tracks. They stopped chasing Israel and ceased fighting.", "comment": "tn Heb \u201cthey no longer chased after Israel and they no longer fought.\u201d
tn Heb \u201cstood.\u201d"}, {"pk": 2832818, "translation": "NET", "book": 10, "chapter": 2, "verse": 29, "text": "Abner and his men went through the Arabah all that night. They crossed the Jordan River and went through the whole region of Bitron and came to Mahanaim.", "comment": "tn Heb \u201cand they went, all the Bitron.\u201d The meaning of the Hebrew word \u201cBitron,\u201d which is used only here in the OT, is disputed. The translation above follows BDB 144 s.v. \u05d1\u05bc\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df in taking the word to be a proper name of an area east of the Jordan. A different understanding was advocated by W. R. Arnold, who took the word to refer to the forenoon or morning; a number of modern scholars and translations have adopted this view (cf. NAB, NASB, NRSV, CEV, NLT). See W. R. Arnold, \u201cThe Meaning of \u05d1\u05ea\u05e8\u05d5\u05df,\u201d AJSL 28 (1911-1912): 274-83. In this case one could translate \u201cand they traveled all morning long.\u201d
tn The word \u201cRiver\u201d is not in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2832819, "translation": "NET", "book": 10, "chapter": 2, "verse": 30, "text": "Now Joab returned from chasing Abner and assembled all the people. Nineteen of David\u2019s soldiers were missing, in addition to Asahel."}, {"pk": 2832820, "translation": "NET", "book": 10, "chapter": 2, "verse": 31, "text": "But David\u2019s soldiers had slaughtered the Benjaminites and Abner\u2019s men \u2014 in all, 360 men had died!"}, {"pk": 2832821, "translation": "NET", "book": 10, "chapter": 2, "verse": 32, "text": "They took Asahel\u2019s body and buried him in his father\u2019s tomb at Bethlehem. Joab and his men then traveled all that night and reached Hebron by dawn.", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2832822, "translation": "NET", "book": 10, "chapter": 3, "verse": 1, "text": "However, the war was prolonged between the house of Saul and the house of David. David was becoming steadily stronger, while the house of Saul was becoming increasingly weaker."}, {"pk": 2832823, "translation": "NET", "book": 10, "chapter": 3, "verse": 2, "text": "Now sons were born to David in Hebron. His firstborn was Amnon, born to Ahinoam the Jezreelite."}, {"pk": 2832824, "translation": "NET", "book": 10, "chapter": 3, "verse": 3, "text": "His second son was Kileab, born to Abigail the widow of Nabal the Carmelite. His third son was Absalom, the son of Maacah daughter of King Talmai of Geshur.", "comment": "tn Heb \u201cwife.\u201d
tn The Hebrew text does not have the word \u201cson.\u201d So also in vv. 3\u20135."}, {"pk": 2832825, "translation": "NET", "book": 10, "chapter": 3, "verse": 4, "text": "His fourth son was Adonijah, the son of Haggith. His fifth son was Shephatiah, the son of Abitail."}, {"pk": 2832826, "translation": "NET", "book": 10, "chapter": 3, "verse": 5, "text": "His sixth son was Ithream, born to David\u2019s wife Eglah. These sons were all born to David in Hebron.", "comment": "tn The Hebrew text does not have \u201csons.\u201d"}, {"pk": 2832827, "translation": "NET", "book": 10, "chapter": 3, "verse": 6, "text": "As the war continued between the house of Saul and the house of David, Abner was becoming more influential in the house of Saul.", "comment": "tn Heb \u201cwas strengthening himself.\u201d The statement may have a negative sense here, perhaps suggesting that Abner was overstepping the bounds of political propriety in a self-serving way."}, {"pk": 2832828, "translation": "NET", "book": 10, "chapter": 3, "verse": 7, "text": "Now Saul had a concubine named Rizpah daughter of Aiah. Ish-bosheth said to Abner, \u201cWhy did you have sexual relations with my father\u2019s concubine?\u201d", "comment": "tc The Hebrew of the MT reads simply \u201cand he said,\u201d with no expressed subject for the verb. It is not likely that the text originally had no expressed subject for this verb, since the antecedent is not immediately clear from the context. We should probably restore to the Hebrew text the name \u201cIsh-bosheth.\u201d See a few medieval Hebrew mss, Aquila, Symmachus, Theodotion, and Vulgate. Perhaps the name was accidentally omitted by homoioarcton. Note that both the name Ishbosheth and the following preposition \u05d0\u05b6\u05dc (\u2019el) begin with the letter alef.
sn This accusation against Abner is a very serious one, since an act of sexual infringement on the king\u2019s harem would probably have been understood as a blatant declaration of aspirations to kingship. As such it was not merely a matter of ethical impropriety but an act of grave political significance as well.
tn Heb \u201ccome to\u201d; KJV, NRSV \u201cgone in to\u201d; NAB \u201cbeen intimate with\u201d; NIV \u201csleep with.\u201d"}, {"pk": 2832829, "translation": "NET", "book": 10, "chapter": 3, "verse": 8, "text": "These words of Ish-bosheth really angered Abner and he said, \u201cAm I the head of a dog that belongs to Judah? This very day I am demonstrating loyalty to the house of Saul your father and to his relatives and his friends! I have not betrayed you into the hand of David. Yet you have accused me of sinning with this woman today!", "comment": "tn Heb \u201cbrothers.\u201d
tn Heb \u201cand you have laid upon me the guilt of the woman today.\u201d
tn Heb \u201cI do.\u201d"}, {"pk": 2832830, "translation": "NET", "book": 10, "chapter": 3, "verse": 9, "text": "God will severely judge Abner if I do not do for David exactly what the LORD has promised him,", "comment": "tn Heb \u201cSo will God do to Abner and so he will add to him.\u201d
tc Heb \u201chas sworn to David.\u201d The LXX, with the exception of the recension of Origen, adds \u201cin this day.\u201d"}, {"pk": 2832831, "translation": "NET", "book": 10, "chapter": 3, "verse": 10, "text": "namely, to transfer the kingdom from the house of Saul and to establish the throne of David over Israel and over Judah all the way from Dan to Beer Sheba!\u201d"}, {"pk": 2832832, "translation": "NET", "book": 10, "chapter": 3, "verse": 11, "text": "Ish-bosheth was unable to answer Abner with even a single word because he was afraid of him.", "comment": "tn Heb \u201che\u201d; the referent (Ish-bosheth) has been specified in the translation for clarity."}, {"pk": 2832833, "translation": "NET", "book": 10, "chapter": 3, "verse": 12, "text": "Then Abner sent messengers to David saying, \u201cTo whom does the land belong? Make an agreement with me, and I will do whatever I can to cause all Israel to turn to you.\u201d", "comment": "tn The Hebrew text adds here, \u201con his behalf.\u201d
tn Heb \u201cand behold, my hand is with you.\u201d
tn Heb \u201ccut a covenant.\u201d So also in vv. 13, 21."}, {"pk": 2832834, "translation": "NET", "book": 10, "chapter": 3, "verse": 13, "text": "So David said, \u201cGood! I will make an agreement with you. I ask only one thing from you. You will not see my face unless you bring Saul\u2019s daughter Michal when you come to visit me.\u201d", "comment": "tn The words \u201cwhen you come to see my face,\u201d though found in the Hebrew text, are somewhat redundant given the similar expression in the earlier part of the verse. The words are absent from the Syriac Peshitta."}, {"pk": 2832835, "translation": "NET", "book": 10, "chapter": 3, "verse": 14, "text": "David sent messengers to Ish-bosheth son of Saul with this demand: \u201cGive me my wife Michal whom I acquired for a hundred Philistine foreskins.\u201d", "comment": "tn Heb \u201cto Ish-bosheth son of Saul saying.\u201d To avoid excessive sibilance (especially when read aloud) the translation renders \u201csaying\u201d as \u201cwith this demand.\u201d
tn Heb \u201cwhom I betrothed to myself.\u201d"}, {"pk": 2832836, "translation": "NET", "book": 10, "chapter": 3, "verse": 15, "text": "So Ish-bosheth took her from her husband Paltiel son of Laish.", "comment": "tn In 1 Sam 25:44 this name appears as \u201cPalti.\u201d
tn Heb \u201csent and took her.\u201d"}, {"pk": 2832837, "translation": "NET", "book": 10, "chapter": 3, "verse": 16, "text": "Her husband went along behind her, weeping all the way to Bahurim. Finally Abner said to him, \u201cGo back!\u201d So he returned home.", "comment": "tn Heb \u201cGo, return.\u201d"}, {"pk": 2832838, "translation": "NET", "book": 10, "chapter": 3, "verse": 17, "text": "Abner advised the elders of Israel, \u201cPreviously you were wanting David to be your king.", "comment": "tn Heb \u201cthe word of Abner was with.\u201d
tn Heb \u201cyou were seeking David to be king over you.\u201d"}, {"pk": 2832839, "translation": "NET", "book": 10, "chapter": 3, "verse": 18, "text": "Act now! For the LORD has said to David, \u2018By the hand of my servant David I will save my people Israel from the Philistines and from all their enemies.\u2019\u201d", "comment": "tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading \u201cI will save,\u201d rather than the MT \u201che saved.\u201d The context calls for the 1st person common singular imperfect of the verb rather than the 3rd person masculine singular perfect.
tn Heb \u201cfrom the hand of.\u201d"}, {"pk": 2832840, "translation": "NET", "book": 10, "chapter": 3, "verse": 19, "text": "Then Abner spoke privately with the Benjaminites. Abner also went to Hebron to inform David privately of all that Israel and the entire house of Benjamin had agreed to.", "comment": "tn Heb \u201calso Abner went to speak into the ears of David in Hebron.\u201d
tn Heb \u201cinto the ears of.\u201d
tn Heb \u201call which was good in the eyes of Israel and in the eyes of all the house of Benjamin.\u201d"}, {"pk": 2832841, "translation": "NET", "book": 10, "chapter": 3, "verse": 20, "text": "When Abner, accompanied by twenty men, came to David in Hebron, David prepared a banquet for Abner and the men who were with him."}, {"pk": 2832842, "translation": "NET", "book": 10, "chapter": 3, "verse": 21, "text": "Abner said to David, \u201cLet me leave so that I may go and gather all Israel to my lord the king so that they may make an agreement with you. Then you will rule over all that you desire.\u201d So David sent Abner away, and he left in peace.", "comment": "tn After the cohortatives, the prefixed verbal form with the prefixed conjunction indicates purpose or result."}, {"pk": 2832843, "translation": "NET", "book": 10, "chapter": 3, "verse": 22, "text": "Now David\u2019s soldiers and Joab were coming back from a raid, bringing a great deal of plunder with them. Abner was no longer with David in Hebron, for David had sent him away and he had left in peace.", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201cAnd look, the servants of David.\u201d"}, {"pk": 2832844, "translation": "NET", "book": 10, "chapter": 3, "verse": 23, "text": "When Joab and all the army that was with him arrived, Joab was told: \u201cAbner the son of Ner came to the king; he sent him away, and he left in peace!\u201d"}, {"pk": 2832845, "translation": "NET", "book": 10, "chapter": 3, "verse": 24, "text": "So Joab went to the king and said, \u201cWhat have you done? Abner has come to you! Why would you send him away? Now he\u2019s gone on his way!", "comment": "tn Heb \u201cLook, Abner.\u201d
tc The LXX adds \u201cin peace.\u201d"}, {"pk": 2832846, "translation": "NET", "book": 10, "chapter": 3, "verse": 25, "text": "You know Abner the son of Ner! Surely he came here to spy on you and to determine when you leave and when you return and to discover everything that you are doing!\u201d", "comment": "tn Heb \u201cyour going out and your coming in.\u201d The expression is a merism. It specifically mentions the polar extremities of the actions but includes all activity in between the extremities as well, thus encompassing the entirety of one\u2019s activities."}, {"pk": 2832847, "translation": "NET", "book": 10, "chapter": 3, "verse": 26, "text": "Then Joab left David and sent messengers after Abner. They brought him back from the well of Sirah. (But David was not aware of it.)"}, {"pk": 2832848, "translation": "NET", "book": 10, "chapter": 3, "verse": 27, "text": "When Abner returned to Hebron, Joab took him aside at the gate as if to speak privately with him. Joab then stabbed him in the abdomen and killed him, avenging the shed blood of his brother Asahel.", "comment": "tn Heb \u201cand he struck him down there [in] the stomach.\u201d
tn Heb \u201cand he [i.e., Abner] died on account of the blood of Asahel his [i.e., Joab\u2019s] brother.\u201d"}, {"pk": 2832849, "translation": "NET", "book": 10, "chapter": 3, "verse": 28, "text": "When David later heard about this, he said, \u201cI and my kingdom are forever innocent before the LORD of the shed blood of Abner son of Ner!"}, {"pk": 2832850, "translation": "NET", "book": 10, "chapter": 3, "verse": 29, "text": "May his blood whirl over the head of Joab and the entire house of his father! May the males of Joab\u2019s house never cease to have someone with a running sore or a skin disease or one who works at the spindle or one who falls by the sword or one who lacks food!\u201d", "comment": "tn Heb \u201cand may there not be cut off from the house of Joab.\u201d
tn Heb \u201cand may they whirl over.\u201d In the Hebrew text the subject of the plural verb is unexpressed. The most likely subject is Abner\u2019s \u201cshed blood\u201d (v. 28), which is a masculine plural form in Hebrew. The verb \u05d7\u05d5\u05bc\u05dc (khul, \u201cwhirl\u201d) is used with the preposition \u05e2\u05b7\u05dc (\u2019al) only here and in Jer 23:19; 30:23.
tc 4QSama has \u201cof Joab\u201d rather than \u201cof his father\u201d read by the MT.
tn Heb \u201cthe house of Joab.\u201d However, it is necessary to specify that David\u2019s curse is aimed at Joab\u2019s male descendants; otherwise it would not be clear that \u201cone who works at the spindle\u201d refers to a man doing woman\u2019s work rather than a woman.
tn The expression used here is difficult. The translation \u201cone who works at the spindle\u201d follows a suggestion of S. R. Driver that the expression pejoratively describes an effeminate man who, rather than being a mighty warrior, is occupied with tasks that are normally fulfilled by women (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 250-51; cf. NAB \u201cone unmanly\u201d; TEV \u201cfit only to do a woman\u2019s work\u201d; CEV \u201ccowards\u201d). But P. K. McCarter, following an alleged Phoenician usage of the noun to refer to \u201ccrutches,\u201d adopts a different view. He translates the phrase \u201cclings to a crutch,\u201d seeing here a further description of physical lameness (II Samuel [AB], 118). Such an idea fits the present context well and is followed by NIV, NCV, and NLT, although the evidence for this meaning is questionable. According to DNWSI 2:915-16, the noun consistently refers to a spindle in Phoenician, as it does in Ugaritic (see UT 468)."}, {"pk": 2832851, "translation": "NET", "book": 10, "chapter": 3, "verse": 30, "text": "So Joab and his brother Abishai killed Abner, because he had killed their brother Asahel in Gibeon during the battle."}, {"pk": 2832852, "translation": "NET", "book": 10, "chapter": 3, "verse": 31, "text": "David instructed Joab and all the people who were with him, \u201cTear your clothes! Put on sackcloth! Lament before Abner!\u201d Now King David followed behind the funeral bier.", "comment": "tn Heb \u201cwas walking.\u201d"}, {"pk": 2832853, "translation": "NET", "book": 10, "chapter": 3, "verse": 32, "text": "So they buried Abner in Hebron. The king cried loudly over Abner\u2019s grave and all the people wept too.", "comment": "tn Heb \u201clifted up his voice and wept.\u201d The expression is a verbal hendiadys."}, {"pk": 2832854, "translation": "NET", "book": 10, "chapter": 3, "verse": 33, "text": "The king chanted the following lament for Abner: \u201cShould Abner have died like a fool?"}, {"pk": 2832855, "translation": "NET", "book": 10, "chapter": 3, "verse": 34, "text": "Your hands were not bound, and your feet were not put into irons. You fell the way one falls before criminals.\u201d All the people wept over him again.", "comment": "tc The translation follows many medieval Hebrew manuscripts and several ancient versions in reading \u201cyour hands,\u201d rather than \u201cyour hand.\u201d
tc 4QSama lacks the words \u201call the people.\u201d"}, {"pk": 2832856, "translation": "NET", "book": 10, "chapter": 3, "verse": 35, "text": "Then all the people came and encouraged David to eat food while it was still day. But David took an oath saying, \u201cGod will punish me severely if I taste bread or anything whatsoever before the sun sets!\u201d", "comment": "tn Heb \u201cThus God will do to me and thus he will add.\u201d"}, {"pk": 2832857, "translation": "NET", "book": 10, "chapter": 3, "verse": 36, "text": "All the people noticed this and it pleased them. In fact, everything the king did pleased all the people.", "comment": "tn Heb \u201cit was good in their eyes.\u201d"}, {"pk": 2832858, "translation": "NET", "book": 10, "chapter": 3, "verse": 37, "text": "All the people and all Israel realized on that day that the killing of Abner son of Ner was not done at the king\u2019s instigation.", "comment": "tn Heb \u201cfrom the king.\u201d"}, {"pk": 2832859, "translation": "NET", "book": 10, "chapter": 3, "verse": 38, "text": "Then the king said to his servants, \u201cDo you not realize that a great leader has fallen this day in Israel?", "comment": "tn Heb \u201ca leader and a great one.\u201d The expression is a hendiadys."}, {"pk": 2832860, "translation": "NET", "book": 10, "chapter": 3, "verse": 39, "text": "Today I am weak, even though I am anointed as king. These men, the sons of Zeruiah, are too much for me to bear! May the LORD punish appropriately the one who has done this evil thing!\u201d", "comment": "tn Heb \u201care hard from me.\u201d
tn Heb \u201cMay the Lord repay the doer of the evil according to his evil\u201d (NASB similar)."}, {"pk": 2832861, "translation": "NET", "book": 10, "chapter": 4, "verse": 1, "text": "When Ish-bosheth the son of Saul heard that Abner had died in Hebron, he was very disheartened, and all Israel was afraid.", "comment": "tn The MT does not specify the subject of the verb here, but the reference is to Ish-bosheth, so the name has been supplied in the translation for clarity. 4QSama and the LXX mistakenly read \u201cMephibosheth.\u201d
tn Heb \u201chis hands went slack.\u201d"}, {"pk": 2832862, "translation": "NET", "book": 10, "chapter": 4, "verse": 2, "text": "Now Saul\u2019s son had two men who were in charge of raiding units; one was named Baanah and the other Recab. They were sons of Rimmon the Beerothite, who was a Benjaminite. (Beeroth is regarded as belonging to Benjamin,", "comment": "tc The present translation, \u201cSaul\u2019s son had two men,\u201d is based on the reading \u201cto the son of Saul,\u201d rather than the MT\u2019s \u201cthe son of Saul.\u201d The context requires the preposition to indicate the family relationship."}, {"pk": 2832863, "translation": "NET", "book": 10, "chapter": 4, "verse": 3, "text": "for the Beerothites fled to Gittaim and have remained there as resident foreigners until the present time.)", "comment": "tn Heb \u201cuntil this day.\u201d"}, {"pk": 2832864, "translation": "NET", "book": 10, "chapter": 4, "verse": 4, "text": "Now Saul\u2019s son Jonathan had a son who was crippled in both feet. He was five years old when the news about Saul and Jonathan arrived from Jezreel. His nurse picked him up and fled, but in her haste to get away, he fell and was injured. Mephibosheth was his name.", "comment": "tn Heb \u201cand was lame.\u201d"}, {"pk": 2832865, "translation": "NET", "book": 10, "chapter": 4, "verse": 5, "text": "Now the sons of Rimmon the Beerothite \u2014 Recab and Baanah \u2014 went at the hottest part of the day to the home of Ish-bosheth, as he was enjoying his midday rest."}, {"pk": 2832866, "translation": "NET", "book": 10, "chapter": 4, "verse": 6, "text": "They entered the house under the pretense of getting wheat and mortally wounded him in the stomach. Then Recab and his brother Baanah escaped.", "comment": "tn Heb \u201cand they struck him down.\u201d
tc For the MT\u2019s \u05d5\u05b0\u05d4\u05b5\u05e0\u05bc\u05b8\u05d4 (v\u00ffhennah, \u201cand they,\u201d feminine) read \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, \u201cand behold\u201d). See the LXX, Syriac Peshitta, and Targum."}, {"pk": 2832867, "translation": "NET", "book": 10, "chapter": 4, "verse": 7, "text": "They had entered the house while Ish-bosheth was resting on his bed in his bedroom. They mortally wounded him and then cut off his head. Taking his head, they traveled on the way of the Arabah all that night.", "comment": "tn Heb \u201cand they removed his head.\u201d The Syriac Peshitta and Vulgate lack these words.
tn After the concluding disjunctive clause at the end of v. 6, the author now begins a more detailed account of the murder and its aftermath.
tn Heb \u201che\u201d; the referent (Ish-bosheth) has been specified in the translation for clarity.
tn Heb \u201cthey struck him down and killed him.\u201d The expression is a verbal hendiadys.
tc The Lucianic Greek recension lacks the words \u201chis head.\u201d"}, {"pk": 2832868, "translation": "NET", "book": 10, "chapter": 4, "verse": 8, "text": "They brought the head of Ish-bosheth to David in Hebron, saying to the king, \u201cLook! The head of Ish-bosheth son of Saul, your enemy who sought your life! The LORD has granted vengeance to my lord the king this day against Saul and his descendants!\u201d", "comment": "tn Heb \u201cfrom.\u201d"}, {"pk": 2832869, "translation": "NET", "book": 10, "chapter": 4, "verse": 9, "text": "David replied to Recab and his brother Baanah, the sons of Rimmon the Beerothite, \u201cAs surely as the LORD lives, who has delivered my life from all adversity,"}, {"pk": 2832870, "translation": "NET", "book": 10, "chapter": 4, "verse": 10, "text": "when someone told me that Saul was dead \u2014 even though he thought he was bringing good news \u2014 I seized him and killed him in Ziklag. That was the good news I gave to him!", "comment": "tn Heb \u201cand he was like a bearer of good news in his eyes.\u201d"}, {"pk": 2832871, "translation": "NET", "book": 10, "chapter": 4, "verse": 11, "text": "Surely when wicked men have killed an innocent man as he slept in his own house, should I not now require his blood from your hands and remove you from the earth?\u201d", "comment": "tn Heb \u201con his bed.\u201d
tn See HALOT 146 s.v. II \u05d1\u05e2\u05e8. Some derive the verb from a homonym meaning \u201cto burn; to consume.\u201d"}, {"pk": 2832872, "translation": "NET", "book": 10, "chapter": 4, "verse": 12, "text": "So David issued orders to the soldiers and they put them to death. Then they cut off their hands and feet and hung them near the pool in Hebron. But they took the head of Ish-bosheth and buried it in the tomb of Abner in Hebron.", "comment": "tn The antecedent of the pronoun \u201cthem\u201d (which is not present in the Hebrew text, but implied) is not entirely clear. Presumably it is the corpses that were hung and not merely the detached hands and feet; cf. NIV \u201chung the (their NRSV, NLT) bodies\u201d; the alternative is represented by TEV \u201ccut off their hands and feet, which they hung up.\u201d
tc 4QSama mistakenly reads \u201cMephibosheth\u201d here.
tc The LXX adds \u201cthe son of Ner\u201d by conformity with common phraseology elsewhere.
tc Some mss of the LXX lack the phrase \u201cin Hebron.\u201d"}, {"pk": 2832873, "translation": "NET", "book": 10, "chapter": 5, "verse": 1, "text": "All the tribes of Israel came to David at Hebron saying, \u201cLook, we are your very flesh and blood!", "comment": "tn Heb \u201clook we are your bone and your flesh.\u201d"}, {"pk": 2832874, "translation": "NET", "book": 10, "chapter": 5, "verse": 2, "text": "In the past, when Saul was our king, you were the real leader in Israel. The LORD said to you, \u2018You will shepherd my people Israel; you will rule over Israel.\u2019\u201d", "comment": "tn Heb \u201cyou were the one leading out and the one leading in Israel.\u201d"}, {"pk": 2832875, "translation": "NET", "book": 10, "chapter": 5, "verse": 3, "text": "When all the leaders of Israel came to the king at Hebron, King David made an agreement with them in Hebron before the LORD. They designated David as king over Israel.", "comment": "tn Heb \u201celders.\u201d
tn Heb \u201canointed.\u201d
tn Heb \u201cand the king, David, cut for them a covenant.\u201d"}, {"pk": 2832876, "translation": "NET", "book": 10, "chapter": 5, "verse": 4, "text": "David was thirty years old when he began to reign and he reigned for forty years."}, {"pk": 2832877, "translation": "NET", "book": 10, "chapter": 5, "verse": 5, "text": "In Hebron he reigned over Judah for seven years and six months, and in Jerusalem he reigned for thirty-three years over all Israel and Judah.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2832878, "translation": "NET", "book": 10, "chapter": 5, "verse": 6, "text": "Then the king and his men advanced to Jerusalem against the Jebusites who lived in the land. The Jebusites said to David, \u201cYou cannot invade this place! Even the blind and the lame will turn you back, saying, \u2018David cannot invade this place!\u2019\u201d", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The Hebrew text has \u201che\u201d rather than \u201cthe Jebusites.\u201d The referent has been specified in the translation for clarity. In the Syriac Peshitta and some mss of the Targum the verb is plural rather than singular."}, {"pk": 2832879, "translation": "NET", "book": 10, "chapter": 5, "verse": 7, "text": "But David captured the fortress of Zion (that is, the city of David)."}, {"pk": 2832880, "translation": "NET", "book": 10, "chapter": 5, "verse": 8, "text": "David said on that day, \u201cWhoever attacks the Jebusites must approach the \u2018lame\u2019 and the \u2018blind\u2019 who are David\u2019s enemies by going through the water tunnel.\u201d For this reason it is said, \u201cThe blind and the lame cannot enter the palace.\u201d", "comment": "tn The meaning of the Hebrew term has been debated. For a survey of various views, see P. K. McCarter, II Samuel (AB), 139-40. sn If a water tunnel is in view here, it is probably the so-called Warren\u2019s Shaft that extends up from Hezekiah\u2019s tunnel. It would have provided a means for surprise attack against the occupants of the city of David. The LXX seems not to understand the reference here, translating \u201cby the water shaft\u201d as \u201cwith a small knife.\u201d
tc There is some confusion among the witnesses concerning this word. The Kethib is the Qal perfect 3cp \u05e9\u05c2\u05b8\u05e0\u05b0\u05d0\u05d5\u05bc (san\u00ff\u2019u, \u201cthey hated\u201d), referring to the Jebusites\u2019 attitude toward David. The Qere is the Qal passive participle construct plural \u05e9\u05c2\u05b0\u05e0\u05bb\u05d0\u05b5\u05d9 (s\u00ffnu\u2019e, \u201chated\u201d), referring to David\u2019s attitude toward the Jebusites. 4QSama has the Qal perfect 3rd person feminine singular \u05e9\u05c2\u05b8\u05e0\u05b0\u05d0\u05b8\u05d4 (san\u00ff\u2019ah, \u201chated\u201d), the subject of which would be \u201cthe soul of David.\u201d The difference is minor and the translation adopted above works for either the Kethib or the Qere.
tn Heb \u201cthe house.\u201d TEV takes this as a reference to the temple (\u201cthe Lord\u2019s house\u201d)."}, {"pk": 2832881, "translation": "NET", "book": 10, "chapter": 5, "verse": 9, "text": "So David lived in the fortress and called it the City of David. David built all around it, from the terrace inwards."}, {"pk": 2832882, "translation": "NET", "book": 10, "chapter": 5, "verse": 10, "text": "David\u2019s power grew steadily, for the LORD God who commands armies was with him.", "comment": "tc 4QSama and the LXX lack the word \u201cGod,\u201d probably due to harmonization with the more common biblical phrase \u201cthe Lord of hosts.\u201d
tn The translation assumes that the disjunctive clause is circumstantial-causal, giving the reason for David\u2019s success.
tn Traditionally, \u201cthe Lord God of hosts\u201d (KJV, NASB); NIV, NLT \u201cthe Lord God Almighty\u201d; CEV \u201cthe Lord (+ God NCV) All-Powerful.\u201d"}, {"pk": 2832883, "translation": "NET", "book": 10, "chapter": 5, "verse": 11, "text": "King Hiram of Tyre sent messengers to David, along with cedar logs, carpenters, and stonemasons. They built a palace for David.", "comment": "tn Heb \u201ca house.\u201d
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2832884, "translation": "NET", "book": 10, "chapter": 5, "verse": 12, "text": "David realized that the LORD had established him as king over Israel and that he had elevated his kingdom for the sake of his people Israel."}, {"pk": 2832885, "translation": "NET", "book": 10, "chapter": 5, "verse": 13, "text": "David married more concubines and wives from Jerusalem after he arrived from Hebron. Even more sons and daughters were born to David."}, {"pk": 2832886, "translation": "NET", "book": 10, "chapter": 5, "verse": 14, "text": "These are the names of children born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon,"}, {"pk": 2832887, "translation": "NET", "book": 10, "chapter": 5, "verse": 15, "text": "Ibhar, Elishua, Nepheg, Japhia,"}, {"pk": 2832888, "translation": "NET", "book": 10, "chapter": 5, "verse": 16, "text": "Elishama, Eliada, and Eliphelet."}, {"pk": 2832889, "translation": "NET", "book": 10, "chapter": 5, "verse": 17, "text": "When the Philistines heard that David had been designated king over Israel, they all went up to search for David. When David heard about it, he went down to the fortress.", "comment": "tn Heb \u201call the Philistines.\u201d
tn Heb \u201canointed.\u201d"}, {"pk": 2832890, "translation": "NET", "book": 10, "chapter": 5, "verse": 18, "text": "Now the Philistines had arrived and spread out in the valley of Rephaim."}, {"pk": 2832891, "translation": "NET", "book": 10, "chapter": 5, "verse": 19, "text": "So David asked the LORD, \u201cShould I march up against the Philistines? Will you hand them over to me?\u201d The LORD said to David, \u201cMarch up, for I will indeed hand the Philistines over to you.\u201d", "comment": "tn The infinitive absolute lends emphasis to the following verb."}, {"pk": 2832892, "translation": "NET", "book": 10, "chapter": 5, "verse": 20, "text": "So David marched against Baal Perazim and defeated them there. Then he said, \u201cThe LORD has burst out against my enemies like water bursts out.\u201d So he called the name of that place Baal Perazim.", "comment": "tn The name means \u201cLord of the outbursts.\u201d"}, {"pk": 2832893, "translation": "NET", "book": 10, "chapter": 5, "verse": 21, "text": "The Philistines abandoned their idols there, and David and his men picked them up.", "comment": "tc For \u201cidols\u201d the LXX and Vulgate have \u201cgods.\u201d
tn Heb \u201cthey\u201d; the referent (the Philistines) has been specified in the translation for clarity."}, {"pk": 2832894, "translation": "NET", "book": 10, "chapter": 5, "verse": 22, "text": "The Philistines again came up and spread out in the valley of Rephaim."}, {"pk": 2832895, "translation": "NET", "book": 10, "chapter": 5, "verse": 23, "text": "So David asked the LORD what he should do. This time the LORD said to him, \u201cDon\u2019t march straight up. Instead, circle around behind them and come against them opposite the trees.", "comment": "tn The words \u201cwhat to do\u201d are not in the Hebrew text.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Some translate as \u201cbalsam trees\u201d (cf. NASB, NIV, NRSV, NJB, NLT); cf. KJV, NKJV, ASV \u201cmulberry trees\u201d; NAB \u201cmastic trees\u201d; NEB, REB \u201caspens.\u201d The exact identification of the type of tree or plant is uncertain.
tn The words \u201cthis time\u201d are not in the Hebrew text."}, {"pk": 2832896, "translation": "NET", "book": 10, "chapter": 5, "verse": 24, "text": "When you hear the sound of marching in the tops of the trees, act decisively. For at that moment the LORD is going before you to strike down the army of the Philistines.\u201d", "comment": "tn Heb \u201ccamp\u201d (so NAB)."}, {"pk": 2832897, "translation": "NET", "book": 10, "chapter": 5, "verse": 25, "text": "David did just as the LORD commanded him, and he struck down the Philistines from Gibeon all the way to Gezer.", "comment": "tn Heb \u201cfrom Gibeon until you enter Gezer.\u201d"}, {"pk": 2832898, "translation": "NET", "book": 10, "chapter": 6, "verse": 1, "text": "David again assembled all the best men in Israel, thirty thousand in number.", "comment": "tn The translation understands the verb to be a defective spelling of \u05d5\u05b7\u05d9\u05bc\u05b0\u05d0\u05b1\u05e1\u05b9\u05e3 (vayy\u00ff\u2019esof) due to quiescence of the letter \u05d0 (alef). The root therefore is \u05d0\u05e1\u05e3 (\u2019sf, \u201cto gather\u201d). The Masoretes, however, pointed the verb as \u05d5\u05b7\u05d9\u05bc\u05b9\u05e1\u05b6\u05e3 (vayyosef), understanding it to be a form of \u05d9\u05b8\u05e1\u05b7\u05e3 (yasaf, \u201cto add\u201d). This does not fit the context, which calls for a verb of gathering.
tn Or \u201cchosen.\u201d"}, {"pk": 2832899, "translation": "NET", "book": 10, "chapter": 6, "verse": 2, "text": "David and all the men who were with him traveled to Baalah in Judah to bring up from there the ark of God which is called by the name of the LORD of hosts, who sits enthroned between the cherubim that are on it.", "comment": "tn Heb \u201carose and went.\u201d
tc The MT has here a double reference to the name (\u05e9\u05c1\u05b5\u05dd \u05e9\u05c1\u05b5\u05dd, shem shem). Many medieval Hebrew mss in the first occurrence point the word differently and read the adverb \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d). This is also the understanding of the Syriac Peshitta (Syr., taman). While this yields an acceptable understanding to the text, it is more likely that the MT dittographic here. The present translation therefore reads \u05e9\u05c1\u05b5\u05dd only once.
tn This is another name for Kiriath-jearim (see 1 Chr 13:6).
tn Heb \u201cfrom,\u201d but the following context indicates they traveled to this location."}, {"pk": 2832900, "translation": "NET", "book": 10, "chapter": 6, "verse": 3, "text": "They loaded the ark of God on a new cart and carried it from the house of Abinadab, which was on the hill. Uzzah and Ahio, the sons of Abinadab, were guiding the new cart."}, {"pk": 2832901, "translation": "NET", "book": 10, "chapter": 6, "verse": 4, "text": "They brought it with the ark of God up from the house of Abinadab on the hill. Ahio was walking in front of the ark,", "comment": "tn Heb \u201clifted.\u201d"}, {"pk": 2832902, "translation": "NET", "book": 10, "chapter": 6, "verse": 5, "text": "while David and all Israel were energetically celebrating before the LORD, singing and playing various stringed instruments, tambourines, rattles, and cymbals.", "comment": "tc Heb \u201cwere celebrating before the Lord with all woods of fir\u201d (cf. KJV, ASV, NASB). If the text is retained, the last expression must be elliptical, referring to musical instruments made from fir wood. But it is preferable to emend the text in light of 1 Chr 13:8, which reads \u201cwere celebrating before the Lord with all strength and with songs.\u201d
tn Heb \u201cwith zithers [?] and with harps.\u201d
tn That is, \u201csistrums\u201d (so NAB, NIV); ASV, NASB, NRSV, CEV, NLT \u201ccastanets.\u201d
tn Heb \u201call the house of Israel.\u201d"}, {"pk": 2832903, "translation": "NET", "book": 10, "chapter": 6, "verse": 6, "text": "When they arrived at the threshing floor of Nacon, Uzzah reached out and grabbed hold of the ark of God, because the oxen stumbled.", "comment": "tn Or \u201csteadied.\u201d
tn 1 Chr 13:9 has \u201cKidon.\u201d
tn Heb \u201cand Uzzah reached out toward the ark of God and grabbed it.\u201d"}, {"pk": 2832904, "translation": "NET", "book": 10, "chapter": 6, "verse": 7, "text": "The LORD was so furious with Uzzah, he killed him on the spot for his negligence. He died right there beside the ark of God.", "comment": "tn Heb \u201cand the anger of the Lord burned against Uzzah.\u201d
tn Heb \u201cGod.\u201d
tc The phrase \u201chis negligence\u201d is absent from the LXX.
tc Heb \u201cthere.\u201d Since this same term occurs later in the verse it is translated \u201con the spot\u201d here for stylistic reasons."}, {"pk": 2832905, "translation": "NET", "book": 10, "chapter": 6, "verse": 8, "text": "David was angry because the LORD attacked Uzzah; so he called that place Perez Uzzah, which remains its name to this very day.", "comment": "tn Heb \u201cbecause the Lord broke out [with] a breaking out [i.e., an outburst] against Uzzah.\u201d
sn The name Perez Uzzah means in Hebrew \u201cthe outburst [against] Uzzah.\u201d"}, {"pk": 2832906, "translation": "NET", "book": 10, "chapter": 6, "verse": 9, "text": "David was afraid of the LORD that day and said, \u201cHow will the ark of the LORD ever come to me?\u201d"}, {"pk": 2832907, "translation": "NET", "book": 10, "chapter": 6, "verse": 10, "text": "So David was no longer willing to bring the ark of the LORD to be with him in the City of David. David left it in the house of Obed-Edom the Gittite."}, {"pk": 2832908, "translation": "NET", "book": 10, "chapter": 6, "verse": 11, "text": "The ark of the LORD remained in the house of Obed-Edom the Gittite for three months. The LORD blessed Obed-Edom and all his family.", "comment": "tn Heb \u201chouse,\u201d both here and in v. 12."}, {"pk": 2832909, "translation": "NET", "book": 10, "chapter": 6, "verse": 12, "text": "David was told, \u201cThe LORD has blessed the family of Obed-Edom and everything he owns because of the ark of God.\u201d So David went and joyfully brought the ark of God from the house of Obed-Edom to the City of David.", "comment": "tn Heb \u201cand it was told to David, saying.\u201d"}, {"pk": 2832910, "translation": "NET", "book": 10, "chapter": 6, "verse": 13, "text": "Those who carried the ark of the LORD took six steps and then David sacrificed an ox and a fatling calf.", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity."}, {"pk": 2832911, "translation": "NET", "book": 10, "chapter": 6, "verse": 14, "text": "Now David, wearing a linen ephod, was dancing with all his strength before the LORD.", "comment": "tn Heb \u201cand David was dancing with all his strength before the Lord, and David was girded with a linen ephod.\u201d"}, {"pk": 2832912, "translation": "NET", "book": 10, "chapter": 6, "verse": 15, "text": "David and all Israel were bringing up the ark of the LORD, shouting and blowing trumpets.", "comment": "tn Heb \u201cthe shophar\u201d (the ram\u2019s horn trumpet).
tc Heb \u201call the house of Israel.\u201d A few medieval Hebrew mss and the Syriac Peshitta lack the words \u201cthe house.\u201d"}, {"pk": 2832913, "translation": "NET", "book": 10, "chapter": 6, "verse": 16, "text": "As the ark of the LORD entered the City of David, Saul\u2019s daughter Michal looked out the window. When she saw King David leaping and dancing before the LORD, she despised him.", "comment": "tn The Hebrew text adds \u201cin her heart.\u201d Cf. CEV \u201cshe was disgusted (+ with him TEV)\u201d; NLT \u201cwas filled with contempt for him\u201d; NCV \u201cshe hated him.\u201d"}, {"pk": 2832914, "translation": "NET", "book": 10, "chapter": 6, "verse": 17, "text": "They brought the ark of the LORD and put it in its place in the middle of the tent that David had pitched for it. Then David offered burnt sacrifices and peace offerings before the LORD.", "comment": "tc The Syriac Peshitta lacks \u201cin its place.\u201d"}, {"pk": 2832915, "translation": "NET", "book": 10, "chapter": 6, "verse": 18, "text": "When David finished offering the burnt sacrifices and peace offerings, he pronounced a blessing over the people in the name of the LORD of hosts."}, {"pk": 2832916, "translation": "NET", "book": 10, "chapter": 6, "verse": 19, "text": "He then handed out to each member of the entire assembly of Israel, both men and women, a portion of bread, a date cake, and a raisin cake. Then all the people went home.", "comment": "tn Heb \u201cand all the people went, each to his house.\u201d
tn Heb \u201cto all the people, to all the throng of Israel.\u201d
tn The Hebrew word used here \u05d0\u05b6\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05e8 (\u2019espar) is found in the OT only here and in the parallel passage found in 1 Chr 16:3. Its exact meaning is uncertain, although the context indicates that it was a food of some sort (cf. KJV \u201ca good piece of flesh\u201d; NRSV \u201ca portion of meat\u201d). The translation adopted here (\u201cdate cake\u201d) follows the lead of the Greek translations of the LXX, Aquila, and Symmachus (cf. NASB, NIV, NLT)."}, {"pk": 2832917, "translation": "NET", "book": 10, "chapter": 6, "verse": 20, "text": "When David went home to pronounce a blessing on his own house, Michal, Saul\u2019s daughter, came out to meet him. She said, \u201cHow the king of Israel has distinguished himself this day! He has exposed himself today before his servants\u2019 slave girls the way a vulgar fool might do!\u201d", "comment": "tn Heb \u201chonored.\u201d
tn Heb \u201cDavid.\u201d The name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons.
tn Heb \u201cand David returned to bless his house.\u201d
tn Heb \u201cone of the foolish ones.\u201d"}, {"pk": 2832918, "translation": "NET", "book": 10, "chapter": 6, "verse": 21, "text": "David replied to Michal, \u201cIt was before the LORD! I was celebrating before the LORD, who chose me over your father and his entire family and appointed me as leader over the LORD\u2019s people Israel.", "comment": "tn Heb \u201call his house\u201d; CEV \u201canyone else in your family.\u201d"}, {"pk": 2832919, "translation": "NET", "book": 10, "chapter": 6, "verse": 22, "text": "I am willing to shame and humiliate myself even more than this! But with the slave girls whom you mentioned let me be distinguished!\u201d", "comment": "tn Heb \u201cand I will shame myself still more than this and I will be lowly in my eyes.\u201d"}, {"pk": 2832920, "translation": "NET", "book": 10, "chapter": 6, "verse": 23, "text": "Now Michal, Saul\u2019s daughter, had no children to the day of her death."}, {"pk": 2832921, "translation": "NET", "book": 10, "chapter": 7, "verse": 1, "text": "The king settled into his palace, for the LORD gave him relief from all his enemies on all sides.", "comment": "tn Heb \u201chouse\u201d (also in the following verse).
tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
tn Or \u201crest.\u201d"}, {"pk": 2832922, "translation": "NET", "book": 10, "chapter": 7, "verse": 2, "text": "The king said to Nathan the prophet, \u201cLook! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.\u201d"}, {"pk": 2832923, "translation": "NET", "book": 10, "chapter": 7, "verse": 3, "text": "Nathan replied to the king, \u201cYou should go and do whatever you have in mind, for the LORD is with you.\u201d", "comment": "tc Several medieval Hebrew mss and the Syriac Peshitta lack this word.
tn Heb \u201call that is in your heart.\u201d"}, {"pk": 2832924, "translation": "NET", "book": 10, "chapter": 7, "verse": 4, "text": "That night the LORD told Nathan,", "comment": "tn Heb \u201cthe word of the Lord was [i.e., came] to Nathan.\u201d"}, {"pk": 2832925, "translation": "NET", "book": 10, "chapter": 7, "verse": 5, "text": "\u201cGo, tell my servant David: \u2018This is what the LORD says: Do you really intend to build a house for me to live in?"}, {"pk": 2832926, "translation": "NET", "book": 10, "chapter": 7, "verse": 6, "text": "I have not lived in a house from the time I brought the Israelites up from Egypt to the present day. Instead, I was traveling with them and living in a tent.", "comment": "tn Heb \u201cin a tent and in a dwelling.\u201d The expression is a hendiadys, using two terms to express one idea."}, {"pk": 2832927, "translation": "NET", "book": 10, "chapter": 7, "verse": 7, "text": "Wherever I moved among all the Israelites, I did not say to any of the leaders whom I appointed to care for my people Israel, \u201cWhy have you not built me a house made from cedar?\u201d\u2019", "comment": "tn Heb \u201cwhom I commanded to shepherd\u201d (so NIV, NRSV).
tn Heb \u201ctribes\u201d (so KJV, NASB, NCV), but the parallel passage in 1 Chr 17:6 has \u201cjudges.\u201d
tn Heb \u201cDid I speak a word?\u201d In the Hebrew text the statement is phrased as a rhetorical question."}, {"pk": 2832928, "translation": "NET", "book": 10, "chapter": 7, "verse": 8, "text": "\u201cSo now, say this to my servant David: \u2018This is what the LORD of hosts says: I took you from the pasture and from your work as a shepherd to make you leader of my people Israel.", "comment": "tn Heb \u201cand from after the sheep.\u201d"}, {"pk": 2832929, "translation": "NET", "book": 10, "chapter": 7, "verse": 9, "text": "I was with you wherever you went, and I defeated all your enemies before you. Now I will make you as famous as the great men of the earth.", "comment": "tn Heb \u201cand I will make for you a great name like the name of the great ones who are in the earth.\u201d
tn Heb \u201ccut off.\u201d"}, {"pk": 2832930, "translation": "NET", "book": 10, "chapter": 7, "verse": 10, "text": "I will establish a place for my people Israel and settle them there; they will live there and not be disturbed any more. Violent men will not oppress them again, as they did in the beginning", "comment": "tn Heb \u201cthe sons of violence.\u201d
tn Heb \u201cplant.\u201d
tn Heb \u201cshaken.\u201d"}, {"pk": 2832931, "translation": "NET", "book": 10, "chapter": 7, "verse": 11, "text": "and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief from all your enemies. The LORD declares to you that he himself will build a dynastic house for you.", "comment": "tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (\u201che will declare\u201d; so the LXX, \u1f00\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03b5\u1fd6 [apangelei]). But the context seems instead to call for a present or past nuance (\u201che declares\u201d or \u201che has declared\u201d). The synoptic passage in 1 Chr 17:10 has \u05d5\u05b8\u05d0\u05b7\u05d2\u05bc\u05b4\u05d3 (va\u2019aggid, \u201cand I declared\u201d). The construction used in 2 Sam 7:11 highlights this important statement.
tn Heb \u201chouse,\u201d but used here in a metaphorical sense, referring to a royal dynasty. Here the Lord\u2019s use of the word plays off the literal sense that David had in mind as he contemplated building a temple for the Lord. To reflect this in the English translation the adjective \u201cdynastic\u201d has been supplied.
tn Or \u201crest.\u201d
tn Heb \u201cthe Lord.\u201d"}, {"pk": 2832932, "translation": "NET", "book": 10, "chapter": 7, "verse": 12, "text": "When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom.", "comment": "tn Heb, \u201cwhen your days are full and you lie down with your ancestors.\u201d
tn Heb \u201cyour seed after you who comes out from your insides.\u201d"}, {"pk": 2832933, "translation": "NET", "book": 10, "chapter": 7, "verse": 13, "text": "He will build a house for my name, and I will make his dynasty permanent.", "comment": "tn Heb \u201cand I will establish the throne of his kingdom permanently.\u201d"}, {"pk": 2832934, "translation": "NET", "book": 10, "chapter": 7, "verse": 14, "text": "I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings."}, {"pk": 2832935, "translation": "NET", "book": 10, "chapter": 7, "verse": 15, "text": "But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you."}, {"pk": 2832936, "translation": "NET", "book": 10, "chapter": 7, "verse": 16, "text": "Your house and your kingdom will stand before me permanently; your dynasty will be permanent.\u2019\u201d", "comment": "tn Heb \u201cthrone.\u201d
tc Heb \u201cbefore you.\u201d A few medieval Hebrew mss read instead \u201cbefore me,\u201d which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the \u05db [kaf] at the beginning of the next form), with the extra \u05db then being interpreted as a pronominal suffix."}, {"pk": 2832937, "translation": "NET", "book": 10, "chapter": 7, "verse": 17, "text": "Nathan told David all these words that were revealed to him.", "comment": "tn Heb \u201caccording to all these words and according to all this revelation, so Nathan said to David.\u201d"}, {"pk": 2832938, "translation": "NET", "book": 10, "chapter": 7, "verse": 18, "text": "King David went in, sat before the LORD, and said, \u201cWho am I, O LORD God, and what is my family, that you should have brought me to this point?", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2832939, "translation": "NET", "book": 10, "chapter": 7, "verse": 19, "text": "And you didn\u2019t stop there, O LORD God! You have also spoken about the future of your servant\u2019s family. Is this your usual way of dealing with men, O LORD God?", "comment": "tn Heb \u201cand this was small in your eyes, O Lord God, so you spoke concerning the house of your servant for a distance.\u201d
tn Heb \u201cand this [is] the law of man\u201d; KJV \u201cis this the manner of man, O Lord God?\u201d; NAB \u201cthis too you have shown to man\u201d; NRSV \u201cMay this be instruction for the people, O Lord God!\u201d This part of the verse is very enigmatic; no completely satisfying solution has yet been suggested. The present translation tries to make sense of the MT by understanding the phrase as a question that underscores the uniqueness of God\u2019s dealings with David as described here. The parallel passage in 1 Chr 17:17 reads differently (see the note there)."}, {"pk": 2832940, "translation": "NET", "book": 10, "chapter": 7, "verse": 20, "text": "What more can David say to you? You have given your servant special recognition, O LORD God!", "comment": "tn Heb \u201cand you know your servant.\u201d The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord\u2019s knowledge of David himself: CEV \u201cyou know my thoughts\u201d; NLT \u201cknow what I am really like.\u201d"}, {"pk": 2832941, "translation": "NET", "book": 10, "chapter": 7, "verse": 21, "text": "For the sake of your promise and according to your purpose you have done this great thing in order to reveal it to your servant.", "comment": "tn Heb \u201cfor the sake of your word and according to your heart.\u201d
tn Heb \u201cto make known, your servant.\u201d"}, {"pk": 2832942, "translation": "NET", "book": 10, "chapter": 7, "verse": 22, "text": "Therefore you are great, O LORD God, for there is none like you! There is no God besides you! What we have heard is true!", "comment": "tn Heb \u201cin all which we heard with our ears.\u201d The phrase translated \u201cin all\u201d \u05d1\u05bc\u05b0\u05db\u05b9\u05dc (b\u00ffkhol) should probably be emended to \u201caccording to all\u201d \u05db\u05bc\u05b0\u05db\u05b9\u05dc (k\u00ffkhol)."}, {"pk": 2832943, "translation": "NET", "book": 10, "chapter": 7, "verse": 23, "text": "Who is like your people, Israel, a unique nation on the earth? Their God went to claim a nation for himself and to make a name for himself! You did great and awesome acts for your land, before your people whom you delivered for yourself from the Egyptian empire and its gods.", "comment": "tn Heb \u201cfrom Egypt, nations and their gods.\u201d The LXX has \u201cnations and tents,\u201d which reflects a mistaken metathesis of letters in \u05d0\u05b6\u05dc\u05b9\u05d4\u05b8\u05d9\u05d5 (e\u2019lohav, \u201cits gods\u201d) and \u05d0\u05b9\u05d4\u05b8\u05dc\u05b8\u05d9\u05d5 (\u2019ohalav, \u201cits tents\u201d).
tn Heb \u201ca nation, one.\u201d
tn Heb \u201cwhose God\u201d or \u201cbecause God.\u201d In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.
tn The verb is plural in Hebrew, agreeing grammatically with the divine name, which is a plural of degree.
tn Heb \u201credeem.\u201d
tn Heb \u201cand to do for you [plural form] the great [thing] and awesome [things] for your land.\u201d"}, {"pk": 2832944, "translation": "NET", "book": 10, "chapter": 7, "verse": 24, "text": "You made Israel your very own people for all time. You, O LORD, became their God.", "comment": "tn Heb \u201cand you established for yourself your people Israel for yourself for a people permanently.\u201d"}, {"pk": 2832945, "translation": "NET", "book": 10, "chapter": 7, "verse": 25, "text": "So now, O LORD God, make this promise you have made about your servant and his family a permanent reality. Do as you promised,", "comment": "tn Heb \u201cas you have spoken.\u201d
tn Heb \u201cand now, O Lord God, the word which you spoke concerning your servant and concerning his house, establish permanently.\u201d"}, {"pk": 2832946, "translation": "NET", "book": 10, "chapter": 7, "verse": 26, "text": "so you may gain lasting fame, as people say, \u2018The LORD of hosts is God over Israel!\u2019 The dynasty of your servant David will be established before you,", "comment": "tn Heb \u201cand your name might be great permanently.\u201d Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.
tn Heb \u201csaying.\u201d The words \u201cas people\u201d are supplied in the translation for clarification and stylistic reasons.
tn Heb \u201cthe house.\u201d See the note on \u201cdynastic house\u201d in the following verse."}, {"pk": 2832947, "translation": "NET", "book": 10, "chapter": 7, "verse": 27, "text": "for you, O LORD of hosts, the God of Israel, have told your servant, \u2018I will build you a dynastic house.\u2019 That is why your servant has had the courage to pray this prayer to you.", "comment": "tn Heb \u201chas found his heart.\u201d
tn Heb \u201chave uncovered the ear of.\u201d
tn Heb \u201ca house.\u201d This maintains the wordplay from v. 11 (see the note on the word \u201chouse\u201d there) and is continued in v. 29."}, {"pk": 2832948, "translation": "NET", "book": 10, "chapter": 7, "verse": 28, "text": "Now, O sovereign LORD, you are the true God! May your words prove to be true! You have made this good promise to your servant!", "comment": "tn The translation understands the prefixed verb form as a jussive, indicating David\u2019s wish/prayer. Another option is to take the form as an imperfect and translate \u201cyour words are true.\u201d
tn Heb \u201cthe God.\u201d The article indicates uniqueness here.
tn Heb \u201cand you have spoken to your servant this good thing.\u201d"}, {"pk": 2832949, "translation": "NET", "book": 10, "chapter": 7, "verse": 29, "text": "Now be willing to bless your servant\u2019s dynasty so that it may stand permanently before you, for you, O sovereign LORD, have spoken. By your blessing may your servant\u2019s dynasty be blessed on into the future!\u201d", "comment": "tn Heb \u201chouse\u201d (again later in this verse). See the note on \u201cdynastic house\u201d in v. 27.
tn Or \u201cpermanently\u201d; cf. NLT \u201cit is an eternal blessing.\u201d"}, {"pk": 2832950, "translation": "NET", "book": 10, "chapter": 8, "verse": 1, "text": "Later David defeated the Philistines and subdued them. David took Metheg Ammah from the Philistines.", "comment": "tn Heb \u201cthe bridle of one cubit.\u201d Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads \u201cGath\u201d (which is used by NLT here). It is possible that \u201cthe bridle of one cubit\u201d is to be understood as \u201cthe token of surrender,\u201d referring to the Philistine\u2019s defeat rather than a specific place (cf. TEV, CEV).
tn Heb \u201cfrom the hand [i.e., control] of the Philistines.\u201d"}, {"pk": 2832951, "translation": "NET", "book": 10, "chapter": 8, "verse": 2, "text": "He defeated the Moabites. He made them lie on the ground and then used a rope to measure them off. He put two-thirds of them to death and spared the other third. The Moabites became David\u2019s subjects and brought tribute.", "comment": "tn Heb \u201cand he measured [with] two [lengths] of rope to put to death and [with] the fullness of the rope to keep alive.\u201d
tn Heb \u201cand the Moabites were servants of David, carriers of tribute.\u201d"}, {"pk": 2832952, "translation": "NET", "book": 10, "chapter": 8, "verse": 3, "text": "David defeated King Hadadezer son of Rehob of Zobah when he came to reestablish his authority over the Euphrates River.", "comment": "tn Heb \u201chand.\u201d
tc The LXX has \u1f10\u03c0\u03b9\u03c3\u03c4\u1fc6\u03c3\u03b1\u03b9 (episthsai, \u201ccause to stand\u201d). See the parallel text in 1 Chr 18:3.
tn The MT does not have the name \u201cEuphrates\u201d in the text. It is supplied in the margin (Qere) as one of ten places where the Masoretes believed that something was \u201cto be read although it was not written\u201d in the text as they had received it. The ancient versions (LXX, Syriac Peshitta, Vulgate) include the word. See also the parallel text in 1 Chr 18:3."}, {"pk": 2832953, "translation": "NET", "book": 10, "chapter": 8, "verse": 4, "text": "David seized from him 1,700 charioteers and 20,000 infantrymen. David cut the hamstrings of all but a hundred of the chariot horses.", "comment": "tc The LXX has \u201cone thousand chariots and seven thousand charioteers,\u201d a reading adopted in the text of the NIV. See the parallel text in 1 Chr 18:4.
tn Heb \u201cand David cut the hamstrings of all the chariot horses, and he left from them a hundred chariot horses.\u201d"}, {"pk": 2832954, "translation": "NET", "book": 10, "chapter": 8, "verse": 5, "text": "The Arameans of Damascus came to help King Hadadezer of Zobah, but David killed 22,000 of the Arameans."}, {"pk": 2832955, "translation": "NET", "book": 10, "chapter": 8, "verse": 6, "text": "David placed garrisons in the territory of the Arameans of Damascus; the Arameans became David\u2019s subjects and brought tribute. The LORD protected David wherever he campaigned.", "comment": "tn Or \u201cdelivered.\u201d
tn Or \u201cwherever he went.\u201d"}, {"pk": 2832956, "translation": "NET", "book": 10, "chapter": 8, "verse": 7, "text": "David took the golden shields that belonged to Hadadezer\u2019s servants and brought them to Jerusalem.", "comment": "tc The LXX includes seventeen words (in Greek) at the end of v. 7 that are not found in the MT. The LXX addition is as follows: \u201cAnd Sousakim king of Egypt took them when he came up to Jerusalem in the days of Rehoboam the son of Solomon.\u201d This Greek reading now finds Hebrew support in 4QSama. For a reconstruction of this poorly preserved Qumran text see E. C. Ulrich, Jr., The Qumran Text of Samuel and Josephus (HSM), 45-48.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2832957, "translation": "NET", "book": 10, "chapter": 8, "verse": 8, "text": "From Tebah and Berothai, Hadadezer\u2019s cities, King David took a great deal of bronze.", "comment": "tn Heb \u201cBetah\u201d (so KJV, NASB, NRSV), but the name should probably be corrected to \u201cTebah.\u201d See the parallel text in 1 Chr 18:8."}, {"pk": 2832958, "translation": "NET", "book": 10, "chapter": 8, "verse": 9, "text": "When King Toi of Hamath heard that David had defeated the entire army of Hadadezer,", "comment": "tn The name is spelled \u201cTou\u201d in the parallel text in 1 Chr 18:9. NIV adopts the spelling \u201cTou\u201d here."}, {"pk": 2832959, "translation": "NET", "book": 10, "chapter": 8, "verse": 10, "text": "he sent his son Joram to King David to extend his best wishes and to pronounce a blessing on him for his victory over Hadadezer, for Toi had been at war with Hadadezer. He brought with him various items made of silver, gold, and bronze.", "comment": "tn The name appears as \u201cHadoram\u201d in the parallel text in 1 Chr 18:10.
tn Heb \u201cto ask concerning him for peace.\u201d
tn Heb \u201cand to bless him because he fought with Hadadezer and defeated him, for Hadadezer was a man of battles with Toi.\u201d
tn Heb \u201cToi.\u201d The proper name has been replaced by the pronoun in the translation for stylistic reasons.
tn Heb \u201cand in his hand were items of silver and items of gold and items of bronze.\u201d"}, {"pk": 2832960, "translation": "NET", "book": 10, "chapter": 8, "verse": 11, "text": "King David dedicated these things to the LORD, along with the dedicated silver and gold that he had taken from all the nations that he had subdued,", "comment": "tn Heb \u201calso them King David made holy to the Lord.\u201d
tn Heb \u201cwith the silver and the gold that he had dedicated from.\u201d"}, {"pk": 2832961, "translation": "NET", "book": 10, "chapter": 8, "verse": 12, "text": "including Aram, Moab, the Ammonites, the Philistines, and Amelek. This also included some of the plunder taken from King Hadadezer son of Rehob of Zobah.", "comment": "tc The present translation follows the MT; a few Hebrew mss along with the LXX and Syriac read \u201cEdom\u201d (cf. 2 Sam 8:14 and 1 Chr 18:11). Many modern English versions read \u201cEdom\u201d here (e.g., NAB, NIV, NRSV, NLT).
tn Heb \u201cfrom.\u201d
tn Heb \u201cand from the plunder of.\u201d"}, {"pk": 2832962, "translation": "NET", "book": 10, "chapter": 8, "verse": 13, "text": "David became famous when he returned from defeating the Arameans in the Valley of Salt, he defeated 18,000 in all.", "comment": "tn The words \u201che defeated\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cmade a name.\u201d
tn So NASB, NCV; NAB, NIV, NRSV, NLT \u201cEdomites\u201d (see the note on \u201cAram\u201d in v. 12)."}, {"pk": 2832963, "translation": "NET", "book": 10, "chapter": 8, "verse": 14, "text": "He placed garrisons throughout Edom, and all the Edomites became David\u2019s subjects. The LORD protected David wherever he campaigned.", "comment": "tc The MT is repetitious here: \u201cHe placed in Edom garrisons; in all Edom he placed garrisons.\u201d The Vulgate lacks \u201cin all Edom\u201d; most of the Greek tradition (with the exception of the Lucianic recension and the recension of Origen) and the Syriac Peshitta lack \u201che placed garrisons.\u201d The MT reading appears here to be the result of a conflation of variant readings."}, {"pk": 2832964, "translation": "NET", "book": 10, "chapter": 8, "verse": 15, "text": "David reigned over all Israel; he guaranteed justice for all his people.", "comment": "tn Heb \u201cand David was doing what is just and fair for all his people.\u201d"}, {"pk": 2832965, "translation": "NET", "book": 10, "chapter": 8, "verse": 16, "text": "Joab son of Zeruiah was general in command of the army; Jehoshaphat son of Ahilud was secretary;", "comment": "tn Heb \u201cwas over.\u201d"}, {"pk": 2832966, "translation": "NET", "book": 10, "chapter": 8, "verse": 17, "text": "Zadok son of Ahitub and Ahimelech son of Abiathar were priests; Seraiah was scribe;", "comment": "tc Here Ahimelech is called \u201cthe son of Abiathar,\u201d but NCV, CEV, and REB reverse this to conform with 1 Sam 22:20. Most recent English versions (e.g., NAB, NASB, NIV, NRSV, NLT) retain the order found in the MT."}, {"pk": 2832967, "translation": "NET", "book": 10, "chapter": 8, "verse": 18, "text": "Benaiah son of Jehoida supervised the Kerithites and Pelethites; and David\u2019s sons were priests.", "comment": "sn That David\u2019s sons could have been priests, in light of the fact that they were not of the priestly lineage, is strange. One must assume either (1) that the word \u201cpriest\u201d (\u05db\u05bc\u05b9\u05d4\u05b5\u05df, kohen) during this period of time could be used in a broader sense of \u201cchief ruler\u201d (KJV); \u201cchief minister\u201d (ASV, NASB), or \u201croyal adviser\u201d (NIV), perhaps based on the parallel passage in 1 Chr 18:17 which has \u201cthe king\u2019s leading officials\u201d, or (2) that in David\u2019s day members of the king\u2019s family could function as a special category of \u201cpriests\u201d (cf. NLT \u201cpriestly leaders\u201d). The latter option seems to be the more straightforward way of understanding the word in 2 Sam 8:18.
tc The translation follows the Syriac Peshitta, Targum, and Vulgate in reading \u201cover,\u201d rather than the simple conjunction that appears in MT. See also the parallel passage in 1 Chr 18:17."}, {"pk": 2832968, "translation": "NET", "book": 10, "chapter": 9, "verse": 1, "text": "Then David asked, \u201cIs anyone still left from the family of Saul, so that I may extend kindness to him for the sake of Jonathan?\u201d", "comment": "sn 2 Samuel 9\u201320 is known as the Succession Narrative. It is a literary unit that describes David\u2019s efforts at consolidating his own kingdom following the demise of King Saul; it also provides the transition to subsequent leadership on the part of David\u2019s successor Solomon.
tn Heb \u201chouse.\u201d"}, {"pk": 2832969, "translation": "NET", "book": 10, "chapter": 9, "verse": 2, "text": "Now there was a servant from Saul\u2019s house named Ziba, so he was summoned to David. The king asked him, \u201cAre you Ziba?\u201d He replied, \u201cAt your service.\u201d", "comment": "tn Heb \u201cyour servant.\u201d"}, {"pk": 2832970, "translation": "NET", "book": 10, "chapter": 9, "verse": 3, "text": "The king asked, \u201cIs there not someone left from Saul\u2019s family, that I may extend God\u2019s kindness to him?\u201d Ziba said to the king, \u201cOne of Jonathan\u2019s sons is left; both of his feet are crippled.\u201d", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2832971, "translation": "NET", "book": 10, "chapter": 9, "verse": 4, "text": "The king asked him, \u201cWhere is he?\u201d Ziba told the king, \u201cHe is at the house of Makir son of Ammiel in Lo Debar."}, {"pk": 2832972, "translation": "NET", "book": 10, "chapter": 9, "verse": 5, "text": "So King David had him brought from the house of Makir son of Ammiel in Lo Debar.", "comment": "tn Heb \u201csent and took him.\u201d
tn Heb \u201cfrom.\u201d"}, {"pk": 2832973, "translation": "NET", "book": 10, "chapter": 9, "verse": 6, "text": "When Mephibosheth son of Jonathan, the son of Saul, came to David, he bowed low with his face toward the ground. David said, \u201cMephibosheth?\u201d He replied, \u201cYes, at your service.\u201d", "comment": "tn Heb \u201cLook, your servant.\u201d
tn Heb \u201che fell on his face and bowed down.\u201d"}, {"pk": 2832974, "translation": "NET", "book": 10, "chapter": 9, "verse": 7, "text": "David said to him, \u201cDon\u2019t be afraid, because I will certainly extend kindness to you for the sake of Jonathan your father. You will be a regular guest at my table.\u201d", "comment": "tn Heb \u201cand you will eat food over my table continually.\u201d"}, {"pk": 2832975, "translation": "NET", "book": 10, "chapter": 9, "verse": 8, "text": "Then Mephibosheth bowed and said, \u201cOf what importance am I, your servant, that you show regard for a dead dog like me?\u201d", "comment": "tn Heb \u201cWhat is your servant, that you turn to a dead dog which is like me?\u201d
tn Heb \u201che\u201d; the referent (Mephibosheth) has been specified in the translation for clarity."}, {"pk": 2832976, "translation": "NET", "book": 10, "chapter": 9, "verse": 9, "text": "Then the king summoned Ziba, Saul\u2019s attendant, and said to him, \u201cEverything that belonged to Saul and to his entire house I hereby give to your master\u2019s grandson."}, {"pk": 2832977, "translation": "NET", "book": 10, "chapter": 9, "verse": 10, "text": "You will cultivate the land for him \u2014 you and your sons and your servants. You will bring its produce and it will be food for your master\u2019s grandson to eat. But Mephibosheth, your master\u2019s grandson, will be a regular guest at my table.\u201d (Now Ziba had fifteen sons and twenty servants.)", "comment": "tn Heb \u201cwork.\u201d
tn Heb \u201cand he will eat it.\u201d
tc The words \u201cit will be,\u201d though present in the MT, are absent from the LXX, the Syriac Peshitta, and Vulgate.
tn The Hebrew text implies, but does not actually contain, the words \u201cits produce\u201d here."}, {"pk": 2832978, "translation": "NET", "book": 10, "chapter": 9, "verse": 11, "text": "Ziba said to the king, \u201cYour servant will do everything that my lord the king has instructed his servant to do.\u201d So Mephibosheth was a regular guest at David\u2019s table, just as though he were one of the king\u2019s sons.", "comment": "tn Heb \u201ceating.\u201d
tc Heb \u201cmy table.\u201d But the first person reference to David is awkward here since the quotation of David\u2019s words has already been concluded in v. 10; nor does the \u201cmy\u201d refer to Ziba, since the latter part of v. 11 does not seem to be part of Ziba\u2019s response to the king. The ancient versions are not unanimous in the way that they render the phrase. The LXX has \u201cthe table of David\u201d (\u03c4\u1fc6\u03c2 \u03c4\u03c1\u03b1\u03c0\u03ad\u03b6\u03b7\u03c2 \u0394\u03b1\u03c5\u03b9\u03b4, th\" trapezh\" Dauid); the Syriac Peshitta has \u201cthe table of the king\u201d (patureh demalka\u2019); the Vulgate has \u201cyour table\u201d (mensam tuam). The present translation follows the LXX."}, {"pk": 2832979, "translation": "NET", "book": 10, "chapter": 9, "verse": 12, "text": "Now Mephibosheth had a young son whose name was Mica. All the members of Ziba\u2019s household were Mephibosheth\u2019s servants."}, {"pk": 2832980, "translation": "NET", "book": 10, "chapter": 9, "verse": 13, "text": "Mephibosheth was living in Jerusalem, for he was a regular guest at the king\u2019s table. But both his feet were crippled.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2832981, "translation": "NET", "book": 10, "chapter": 10, "verse": 1, "text": "Later the king of the Ammonites died and his son Hanun succeeded him.", "comment": "tn Heb \u201creigned in his place.\u201d"}, {"pk": 2832982, "translation": "NET", "book": 10, "chapter": 10, "verse": 2, "text": "David said, \u201cI will express my loyalty to Hanun son of Nahash just as his father was loyal to me.\u201d So David sent his servants with a message expressing sympathy over his father\u2019s death. When David\u2019s servants entered the land of the Ammonites,", "comment": "tn Heb \u201cdid loyalty.\u201d
tn Heb \u201cdo loyalty.\u201d
tn Heb \u201cand David sent to console him by the hand of his servants concerning his father.\u201d"}, {"pk": 2832983, "translation": "NET", "book": 10, "chapter": 10, "verse": 3, "text": "the Ammonite officials said to their lord Hanun, \u201cDo you really think David is trying to honor your father by sending these messengers to express his sympathy? No, David has sent his servants to you to get information about the city and spy on it so they can overthrow it!\u201d", "comment": "tn Heb \u201cIs David honoring your father in your eyes when he sends to you ones consoling?\u201d
tn Heb \u201cIs it not to explore the city and to spy on it and to overthrow it [that] David has sent his servants to you?\u201d"}, {"pk": 2832984, "translation": "NET", "book": 10, "chapter": 10, "verse": 4, "text": "So Hanun seized David\u2019s servants and shaved off half of each one\u2019s beard. He cut the lower part of their robes off so that their buttocks were exposed, and then sent them away.", "comment": "tn Heb \u201cand he cut their robes in the middle unto their buttocks.\u201d"}, {"pk": 2832985, "translation": "NET", "book": 10, "chapter": 10, "verse": 5, "text": "Messengers told David what had happened, so he summoned them, for the men were thoroughly humiliated. The king said, \u201cStay in Jericho until your beards have grown again; then you may come back.\u201d", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn The words \u201cwhat had happened\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cthey\u201d; the referent (the messengers) has been specified in the translation for clarity."}, {"pk": 2832986, "translation": "NET", "book": 10, "chapter": 10, "verse": 6, "text": "When the Ammonites realized that David was disgusted with them, they sent and hired 20,000 foot soldiers from Aram Beth Rehob and Aram Zobah, in addition to 1,000 men from the king of Maacah and 12,000 men from Ish-tob.", "comment": "tn Heb \u201cthat they were a stench [i.e., disgusting] with David.\u201d
tn Or perhaps \u201cthe men of Tob.\u201d The ancient versions (the LXX, the Syriac Peshitta, and Vulgate) understand the name to be \u201cIsh-tob.\u201d It is possible that \u201cIsh\u201d is dittographic and that we should read simply \u201cTob,\u201d a reading adopted by a number of recent English versions.
tn Or \u201cArameans of Beth Rehob and Arameans of Zobah.\u201d
tn Heb \u201cthe Ammonites.\u201d"}, {"pk": 2832987, "translation": "NET", "book": 10, "chapter": 10, "verse": 7, "text": "When David heard the news, he sent Joab and the entire army to meet them.", "comment": "tn The words \u201cthe news\u201d and \u201cto meet them\u201d are supplied in the translation for stylistic reasons and for clarification."}, {"pk": 2832988, "translation": "NET", "book": 10, "chapter": 10, "verse": 8, "text": "The Ammonites marched out and were deployed for battle at the entrance of the city gate, while the men from Aram Zobah, Rehob, Ish-tob, and Maacah were by themselves in the field."}, {"pk": 2832989, "translation": "NET", "book": 10, "chapter": 10, "verse": 9, "text": "When Joab saw that the battle would be fought on two fronts, he chose some of Israel\u2019s best men and deployed them against the Arameans.", "comment": "tn Heb \u201cand Joab saw that the face of the battle was to him before and behind and he chose from all the best in Israel and arranged to meet Aram.\u201d"}, {"pk": 2832990, "translation": "NET", "book": 10, "chapter": 10, "verse": 10, "text": "He put his brother Abishai in charge of the rest of the army and they were deployed against the Ammonites.", "comment": "tn Heb \u201che arranged.\u201d
tn Heb \u201cpeople.\u201d"}, {"pk": 2832991, "translation": "NET", "book": 10, "chapter": 10, "verse": 11, "text": "Joab said, \u201cIf the Arameans start to overpower me, you come to my rescue. If the Ammonites start to overpower you, I will come to your rescue.", "comment": "tn Heb \u201che\u201d; the referent (Joab) has been specified in the translation for clarity.
tn Heb \u201cif Aram is stronger than me.\u201d
tn Heb \u201cif the sons of Ammon are stronger than you.\u201d"}, {"pk": 2832992, "translation": "NET", "book": 10, "chapter": 10, "verse": 12, "text": "Be strong! Let\u2019s fight bravely for the sake of our people and the cities of our God! The LORD will do what he decides is best!\u201d", "comment": "tn Heb \u201cand the Lord will do what is good in his eyes.\u201d"}, {"pk": 2832993, "translation": "NET", "book": 10, "chapter": 10, "verse": 13, "text": "So Joab and his men marched out to do battle with the Arameans, and they fled before him.", "comment": "tn Heb \u201cand the army which was with him.\u201d"}, {"pk": 2832994, "translation": "NET", "book": 10, "chapter": 10, "verse": 14, "text": "When the Ammonites saw the Arameans flee, they fled before his brother Abishai and went into the city. Joab withdrew from fighting the Ammonites and returned to Jerusalem.", "comment": "tn Heb \u201cand Joab returned from against the sons of Ammon and entered.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2832995, "translation": "NET", "book": 10, "chapter": 10, "verse": 15, "text": "When the Arameans realized that they had been defeated by Israel, they consolidated their forces.", "comment": "tn Heb \u201cwere gathered together.\u201d"}, {"pk": 2832996, "translation": "NET", "book": 10, "chapter": 10, "verse": 16, "text": "Then Hadadezer sent for Arameans from beyond the Euphrates River, and they came to Helam. Shobach, the general in command of Hadadezer\u2019s army, led them.", "comment": "tn Heb \u201cand Hadadezer sent and brought out Aram which is.\u201d
tn Heb \u201cfrom beyond the River.\u201d The name \u201cEuphrates\u201d has been supplied in the translation for clarity.
tn Heb \u201cwas before them.\u201d"}, {"pk": 2832997, "translation": "NET", "book": 10, "chapter": 10, "verse": 17, "text": "When David was informed, he gathered all Israel, crossed the Jordan River, and came to Helam. The Arameans deployed their forces against David and fought with him.", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2832998, "translation": "NET", "book": 10, "chapter": 10, "verse": 18, "text": "The Arameans fled before Israel. David killed 700 Aramean charioteers and 40,000 foot soldiers. He also struck down Shobach, the general in command of the army, who died there.", "comment": "tn Heb \u201chorsemen\u201d (so KJV, NASB, NCV, NRSV, NLT) but the Lucianic recension of the LXX reads \u201cfoot soldiers,\u201d as does the parallel text in 1 Chr 19:18. Cf. NAB, NIV."}, {"pk": 2832999, "translation": "NET", "book": 10, "chapter": 10, "verse": 19, "text": "When all the kings who were subject to Hadadezer saw they were defeated by Israel, they made peace with Israel and became subjects of Israel. The Arameans were no longer willing to help the Ammonites.", "comment": "tn Heb \u201cthe servants of Hadadezer.\u201d
tn Heb \u201cand they served them.\u201d"}, {"pk": 2833000, "translation": "NET", "book": 10, "chapter": 11, "verse": 1, "text": "In the spring of the year, at the time when kings normally conduct wars, David sent out Joab with his officers and the entire Israelite army. They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem.", "comment": "tn Heb \u201cgo out.\u201d
tn The disjunctive clause contrasts David\u2019s inactivity with the army\u2019s activity.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201call Israel.\u201d
tc Codex Leningrad (B19A), on which BHS is based, has here \u201cmessengers\u201d (\u05d4\u05b7\u05de\u05bc\u05b7\u05dc\u05b0\u05d0\u05db\u05b4\u05d9\u05dd, hammal\u2019khim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew mss and the ancient versions, which read \u201ckings\u201d (\u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b8\u05d0\u05db\u05b4\u05d9\u05dd, hammela\u2019kim).
tn Heb \u201cand his servants with him.\u201d"}, {"pk": 2833001, "translation": "NET", "book": 10, "chapter": 11, "verse": 2, "text": "One evening David got up from his bed and walked around on the roof of his palace. From the roof he saw a woman bathing. Now this woman was very attractive.", "comment": "tn Heb \u201con the roof of the house of the king.\u201d So also in vv. 8, 9.
tn The disjunctive clause highlights this observation and builds the tension of the story."}, {"pk": 2833002, "translation": "NET", "book": 10, "chapter": 11, "verse": 3, "text": "So David sent someone to inquire about the woman. The messenger said, \u201cIsn\u2019t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?\u201d", "comment": "tn Heb \u201che\u201d; the referent (the messenger) has been specified in the translation for clarity."}, {"pk": 2833003, "translation": "NET", "book": 10, "chapter": 11, "verse": 4, "text": "David sent some messengers to get her. She came to him and he had sexual relations with her. (Now at that time she was in the process of purifying herself from her menstrual uncleanness.) Then she returned to her home.", "comment": "tn Heb \u201cand David sent messengers and he took her.\u201d
tn The parenthetical disjunctive clause further heightens the tension by letting the reader know that Bathsheba, having just completed her menstrual cycle, is ripe for conception. See P. K. McCarter, II Samuel (AB), 286. Since she just had her period, it will also be obvious to those close to the scene that Uriah, who has been away fighting, cannot be the father of the child.
tn Heb \u201che lay with her\u201d (so NASB, NRSV); TEV \u201che made love to her\u201d; NIV, CEV, NLT \u201che slept with her.\u201d"}, {"pk": 2833004, "translation": "NET", "book": 10, "chapter": 11, "verse": 5, "text": "The woman conceived and then sent word to David saying, \u201cI\u2019m pregnant.\u201d"}, {"pk": 2833005, "translation": "NET", "book": 10, "chapter": 11, "verse": 6, "text": "So David sent a message to Joab that said, \u201cSend me Uriah the Hittite.\u201d So Joab sent Uriah to David."}, {"pk": 2833006, "translation": "NET", "book": 10, "chapter": 11, "verse": 7, "text": "When Uriah came to him, David asked about how Joab and the army were doing and how the campaign was going.", "comment": "tn Heb \u201cconcerning the peace of Joab and concerning the peace of the people and concerning the peace of the battle.\u201d"}, {"pk": 2833007, "translation": "NET", "book": 10, "chapter": 11, "verse": 8, "text": "Then David said to Uriah, \u201cGo down to your home and relax.\u201d When Uriah left the palace, the king sent a gift to him.", "comment": "tn Heb \u201cand there went out after him the gift of the king.\u201d
tn Heb \u201cand wash your feet.\u201d"}, {"pk": 2833008, "translation": "NET", "book": 10, "chapter": 11, "verse": 9, "text": "But Uriah stayed at the door of the palace with all the servants of his lord. He did not go down to his house.", "comment": "tc The Lucianic recension of the Old Greek translation lacks the word \u201call.\u201d"}, {"pk": 2833009, "translation": "NET", "book": 10, "chapter": 11, "verse": 10, "text": "So they informed David, \u201cUriah has not gone down to his house.\u201d So David said to Uriah, \u201cHaven\u2019t you just arrived from a journey? Why haven\u2019t you gone down to your house?\u201d"}, {"pk": 2833010, "translation": "NET", "book": 10, "chapter": 11, "verse": 11, "text": "Uriah replied to David, \u201cThe ark and Israel and Judah reside in temporary shelters, and my lord Joab and my lord\u2019s soldiers are camping in the open field. Should I go to my house to eat and drink and have marital relations with my wife? As surely as you are alive, I will not do this thing!\u201d", "comment": "tn Heb \u201cas you live and as your soul lives.\u201d
tn Heb \u201cand lay.\u201d"}, {"pk": 2833011, "translation": "NET", "book": 10, "chapter": 11, "verse": 12, "text": "So David said to Uriah, \u201cStay here another day. Tomorrow I will send you back.\u201d So Uriah stayed in Jerusalem both that day and the following one.", "comment": "tn On the chronology involved here see P. K. McCarter, II Samuel (AB), 287."}, {"pk": 2833012, "translation": "NET", "book": 10, "chapter": 11, "verse": 13, "text": "Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house."}, {"pk": 2833013, "translation": "NET", "book": 10, "chapter": 11, "verse": 14, "text": "In the morning David wrote a letter to Joab and sent it with Uriah."}, {"pk": 2833014, "translation": "NET", "book": 10, "chapter": 11, "verse": 15, "text": "In the letter he wrote: \u201cStation Uriah in the thick of the battle and then withdraw from him so he will be cut down and killed.\u201d"}, {"pk": 2833015, "translation": "NET", "book": 10, "chapter": 11, "verse": 16, "text": "So as Joab kept watch on the city, he stationed Uriah at the place where he knew the best enemy soldiers were.", "comment": "tn Heb \u201cthe valiant men.\u201d This refers in context to the strongest or most valiant defenders of the city Joab and the Israelite army were besieging, so the present translation uses \u201cthe best enemy soldiers\u201d for clarity."}, {"pk": 2833016, "translation": "NET", "book": 10, "chapter": 11, "verse": 17, "text": "When the men of the city came out and fought with Joab, some of David\u2019s soldiers fell in battle. Uriah the Hittite also died.", "comment": "tn Heb \u201csome of the people from the servants of David.\u201d"}, {"pk": 2833017, "translation": "NET", "book": 10, "chapter": 11, "verse": 18, "text": "Then Joab sent a full battle report to David.", "comment": "tn Heb \u201cJoab sent and related to David all the matters of the battle.\u201d"}, {"pk": 2833018, "translation": "NET", "book": 10, "chapter": 11, "verse": 19, "text": "He instructed the messenger as follows: \u201cWhen you finish giving the battle report to the king,"}, {"pk": 2833019, "translation": "NET", "book": 10, "chapter": 11, "verse": 20, "text": "if the king becomes angry and asks you, \u2018Why did you go so close to the city to fight? Didn\u2019t you realize they would shoot from the wall?"}, {"pk": 2833020, "translation": "NET", "book": 10, "chapter": 11, "verse": 21, "text": "Who struck down Abimelech the son of Jerub-Besheth? Didn\u2019t a woman throw an upper millstone down on him from the wall so that he died in Thebez? Why did you go so close to the wall?\u2019 just say to him, \u2018Your servant Uriah the Hittite is also dead.\u2019\u201d", "comment": "sn The upper millstone (Heb \u201cmillstone of riding\u201d) refers to the heavy circular stone that was commonly rolled over a circular base in order to crush and grind such things as olives."}, {"pk": 2833021, "translation": "NET", "book": 10, "chapter": 11, "verse": 22, "text": "So the messenger departed. When he arrived, he informed David of all the news that Joab had sent with him."}, {"pk": 2833022, "translation": "NET", "book": 10, "chapter": 11, "verse": 23, "text": "The messenger said to David, \u201cThe men overpowered us and attacked us in the field. But we forced them to retreat all the way to the door of the city gate.", "comment": "tn Heb \u201cand came out to us.\u201d
tn Heb \u201cbut we were on them.\u201d"}, {"pk": 2833023, "translation": "NET", "book": 10, "chapter": 11, "verse": 24, "text": "Then the archers shot at your servants from the wall and some of the king\u2019s soldiers died. Your servant Uriah the Hittite is also dead.\u201d", "comment": "tc The translation follows the Qere (\u201cyour servants\u201d) rather than the Kethib (\u201cyour servant\u201d)."}, {"pk": 2833024, "translation": "NET", "book": 10, "chapter": 11, "verse": 25, "text": "David said to the messenger, \u201cTell Joab, \u2018Don\u2019t let this thing upset you. There is no way to anticipate whom the sword will cut down. Press the battle against the city and conquer it.\u2019 Encourage him with these words.\u201d", "comment": "tn Heb \u201caccording to this and according to this the sword devours.\u201d
tn Heb \u201clet not this matter be evil in your eyes.\u201d
tn Heb \u201coverthrow.\u201d
tn The Hebrew text does not have \u201cwith these words.\u201d They are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2833025, "translation": "NET", "book": 10, "chapter": 11, "verse": 26, "text": "When Uriah\u2019s wife heard that her husband Uriah was dead, she mourned for him.", "comment": "tn Heb \u201cfor her lord.\u201d"}, {"pk": 2833026, "translation": "NET", "book": 10, "chapter": 11, "verse": 27, "text": "When the time of mourning passed, David had her brought to his palace. She became his wife and she bore him a son. But what David had done upset the LORD.", "comment": "tn Heb \u201cand the thing which David had done was evil in the eyes of the Lord.\u201d Note the verbal connection with v. 25. Though David did not regard the matter as evil, the Lord certainly did.
tn Heb \u201cDavid sent and gathered her to his house.\u201d"}, {"pk": 2833027, "translation": "NET", "book": 10, "chapter": 12, "verse": 1, "text": "So the LORD sent Nathan to David. When he came to David, Nathan said, \u201cThere were two men in a certain city, one rich and the other poor.", "comment": "tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add \u201cthe prophet.\u201d The words are included in a few modern English version (e.g., TEV, CEV, NLT).
tn Heb \u201chim\u201d; the referent (David) has been specified in the translation for clarity.
tn The Hebrew text repeats \u201cto him.\u201d
tn Heb \u201che\u201d; the referent (Nathan) has been specified in the translation for clarity."}, {"pk": 2833028, "translation": "NET", "book": 10, "chapter": 12, "verse": 2, "text": "The rich man had a great many flocks and herds."}, {"pk": 2833029, "translation": "NET", "book": 10, "chapter": 12, "verse": 3, "text": "But the poor man had nothing except for a little lamb he had acquired. He raised it, and it grew up alongside him and his children. It used to eat his food, drink from his cup, and sleep in his arms. It was just like a daughter to him.", "comment": "tn Heb \u201cfrom his morsel.\u201d
tn Heb \u201chis sons.\u201d
tn The three Hebrew imperfect verbal forms in this sentence have a customary nuance; they describe past actions that were repeated or typical.
tn Heb \u201cand on his chest [or perhaps, \u201clap\u201d] it would lay.\u201d"}, {"pk": 2833030, "translation": "NET", "book": 10, "chapter": 12, "verse": 4, "text": "\u201cWhen a traveler arrived at the rich man\u2019s home, he did not want to use one of his own sheep or cattle to feed the traveler who had come to visit him. Instead, he took the poor man\u2019s lamb and cooked it for the man who had come to visit him.\u201d", "comment": "tn Heb \u201cand prepared.\u201d
tn Heb \u201ccame to the rich man.\u201d In the translation \u201carrived at the rich man\u2019s home\u201d has been used for stylistic reasons.
tn Heb \u201cand he refused to take from his flock and from his herd to prepare [a meal] for.\u201d
tn Heb \u201cwho had come to him\u201d (also a second time later in this verse). The word \u201cvisit\u201d has been supplied in the translation for stylistic reasons and for clarity."}, {"pk": 2833031, "translation": "NET", "book": 10, "chapter": 12, "verse": 5, "text": "Then David became very angry at this man. He said to Nathan, \u201cAs surely as the LORD lives, the man who did this deserves to die!", "comment": "tn Heb \u201cthe man doing this [is] a son of death.\u201d See 1 Sam 20:31 for another use of this expression, which must mean \u201che is as good as dead\u201d or \u201che deserves to die,\u201d as 1 Sam 20:32 makes clear."}, {"pk": 2833032, "translation": "NET", "book": 10, "chapter": 12, "verse": 6, "text": "Because he committed this cold-hearted crime, he must pay for the lamb four times over!\u201d", "comment": "tc With the exception of the Lucianic recension, the Old Greek translation has here \u201csevenfold\u201d rather than \u201cfourfold,\u201d a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some mss of the Targum and the Syriac Peshitta exaggerate the idea to \u201cfortyfold.\u201dtn Heb \u201cthe lamb he must repay fourfold because he did this thing and because he did not have compassion.\u201d"}, {"pk": 2833033, "translation": "NET", "book": 10, "chapter": 12, "verse": 7, "text": "Nathan said to David, \u201cYou are that man! This is what the LORD God of Israel says: \u2018I chose you to be king over Israel and I rescued you from the hand of Saul.", "comment": "tn Heb \u201canointed.\u201d"}, {"pk": 2833034, "translation": "NET", "book": 10, "chapter": 12, "verse": 8, "text": "I gave you your master\u2019s house, and put your master\u2019s wives into your arms. I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well!", "comment": "tn Heb \u201cand the wives of your lord into your chest [or \u201clap\u201d].\u201d The words \u201cI put\u201d are supplied in the translation for stylistic reasons and for clarification."}, {"pk": 2833035, "translation": "NET", "book": 10, "chapter": 12, "verse": 9, "text": "Why have you shown contempt for the word of the LORD by doing evil in my sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! You have killed him with the sword of the Ammonites.", "comment": "tc So the Qere; the Kethib has \u201chis.\u201d
tn Heb \u201cto you for a wife.\u201d This expression also occurs at the end of v. 10."}, {"pk": 2833036, "translation": "NET", "book": 10, "chapter": 12, "verse": 10, "text": "So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!\u2019"}, {"pk": 2833037, "translation": "NET", "book": 10, "chapter": 12, "verse": 11, "text": "This is what the LORD says: \u2018I am about to bring disaster on you from inside your own household! Right before your eyes I will take your wives and hand them over to your companion. He will have sexual relations with your wives in broad daylight!", "comment": "tn Heb \u201cwill lie with\u201d (so NIV, NRSV); TEV \u201cwill have intercourse with\u201d; CEV, NLT \u201cwill go to bed with.\u201d
tn Heb \u201craise up against you disaster.\u201d
tn Heb \u201chouse\u201d (so NAB, NRSV); NCV, TEV, CEV \u201cfamily.\u201d
tn Or \u201cfriend.\u201d
tn Heb \u201cin the eyes of this sun.\u201d"}, {"pk": 2833038, "translation": "NET", "book": 10, "chapter": 12, "verse": 12, "text": "Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.\u2019\u201d", "comment": "tn Heb \u201cand before the sun.\u201d"}, {"pk": 2833039, "translation": "NET", "book": 10, "chapter": 12, "verse": 13, "text": "Then David exclaimed to Nathan, \u201cI have sinned against the LORD!\u201d Nathan replied to David, \u201cYes, and the LORD has forgiven your sin. You are not going to die.", "comment": "tn Heb \u201cremoved.\u201d"}, {"pk": 2833040, "translation": "NET", "book": 10, "chapter": 12, "verse": 14, "text": "Nonetheless, because you have treated the LORD with such contempt in this matter, the son who has been born to you will certainly die.\u201d", "comment": "tc The MT has here \u201cbecause you have caused the enemies of the Lord to treat the Lord with such contempt.\u201d This is one of the so-called tiqqune sopherim, or \u201cemendations of the scribes.\u201d According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means \u201ctreat with contempt,\u201d but never \u201ccause someone to treat with contempt.\u201d"}, {"pk": 2833041, "translation": "NET", "book": 10, "chapter": 12, "verse": 15, "text": "Then Nathan went to his home. The LORD struck the child that Uriah\u2019s wife had borne to David, and the child became very ill.", "comment": "tn Heb \u201cand the Lord struck the child\u2026and he was ill.\u201d It is necessary to repeat \u201cthe child\u201d in the translation to make clear who became ill, since \u201cthe Lord struck the child that Uriah\u2019s wife had borne to David, and he became very ill\u201d could be understood to mean that David himself became ill."}, {"pk": 2833042, "translation": "NET", "book": 10, "chapter": 12, "verse": 16, "text": "Then David prayed to God for the child and fasted. He would even go and spend the night lying on the ground.", "comment": "tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David\u2019s praying and fasting.
tn Heb \u201csought\u201d or \u201csearched for.\u201d
tn Heb \u201cand David fasted.\u201d"}, {"pk": 2833043, "translation": "NET", "book": 10, "chapter": 12, "verse": 17, "text": "The elders of his house stood over him and tried to lift him from the ground, but he was unwilling, and refused to eat food with them."}, {"pk": 2833044, "translation": "NET", "book": 10, "chapter": 12, "verse": 18, "text": "On the seventh day the child died. But the servants of David were afraid to inform him that the child had died, for they said, \u201cWhile the child was still alive he would not listen to us when we spoke to him. How can we tell him that the child is dead? He will do himself harm!\u201d", "comment": "tn Heb \u201cto our voice.\u201d
tn Heb \u201che will do harm.\u201d The object is not stated in the Hebrew text. The statement may be intentionally vague, meaning that he might harm himself or them!"}, {"pk": 2833045, "translation": "NET", "book": 10, "chapter": 12, "verse": 19, "text": "When David saw that his servants were whispering to one another, he realized that the child was dead. So David asked his servants, \u201cIs the child dead?\u201d They replied, \u201cYes, he\u2019s dead.\u201d", "comment": "tn Heb \u201cDavid.\u201d The name has been replaced in the translation by the pronoun (\u201che\u201d) for stylistic reasons."}, {"pk": 2833046, "translation": "NET", "book": 10, "chapter": 12, "verse": 20, "text": "So David got up from the ground, bathed, put on oil, and changed his clothes. He went to the house of the LORD and worshiped. Then, when he entered his palace, he requested that food be brought to him, and he ate."}, {"pk": 2833047, "translation": "NET", "book": 10, "chapter": 12, "verse": 21, "text": "His servants said to him, \u201cWhat is this that you have done? While the child was still alive, you fasted and wept. Once the child was dead you got up and ate food!\u201d", "comment": "tc For the MT \u05d1\u05bc\u05b7\u05e2\u05b2\u05d1\u05d5\u05bc\u05e8 (ba\u2019avur, \u201cfor the sake of\u201d) we should probably read \u05d1\u05bc\u05b0\u05e2\u05d5\u05b9\u05d3 (b\u00ff\u2019od, \u201cwhile\u201d). See the Lucianic Greek recension, the Syriac Peshitta, and the Targum."}, {"pk": 2833048, "translation": "NET", "book": 10, "chapter": 12, "verse": 22, "text": "He replied, \u201cWhile the child was still alive, I fasted and wept because I thought, \u2018Perhaps the LORD will show pity and the child will live.", "comment": "tn Heb \u201csaid.\u201d
tn Heb \u201cWho knows?\u201d"}, {"pk": 2833049, "translation": "NET", "book": 10, "chapter": 12, "verse": 23, "text": "But now he is dead. Why should I fast? Am I able to bring him back? I will go to him, but he cannot return to me!\u2019\u201d"}, {"pk": 2833050, "translation": "NET", "book": 10, "chapter": 12, "verse": 24, "text": "So David comforted his wife Bathsheba. He went to her and had marital relations with her. She gave birth to a son, and David named him Solomon. Now the LORD loved the child", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (\u201cthey\u201d), implying that both David and Bathsheba together named the child, it is likely that the name \u201cSolomon,\u201d which is related to the Hebrew word for \u201cpeace\u201d (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him.
tn Heb \u201cand he lay with her.\u201d
tn Heb \u201chim,\u201d referring to the child."}, {"pk": 2833051, "translation": "NET", "book": 10, "chapter": 12, "verse": 25, "text": "and sent word through Nathan the prophet that he should be named Jedidiah for the LORD\u2019s sake.", "comment": "sn The name Jedidiah means \u201cloved by the Lord.\u201d"}, {"pk": 2833052, "translation": "NET", "book": 10, "chapter": 12, "verse": 26, "text": "So Joab fought against Rabbah of the Ammonites and captured the royal city.", "comment": "sn Here the narrative resumes the battle story that began in 11:1 (see 11:25). The author has interrupted that story to give the related account of David\u2019s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion."}, {"pk": 2833053, "translation": "NET", "book": 10, "chapter": 12, "verse": 27, "text": "Joab then sent messengers to David, saying, \u201cI have fought against Rabbah and have captured the water supply of the city.", "comment": "sn The expression translated the water supply of the city (Heb \u201cthe city of the waters\u201d) apparently refers to that part of the fortified city that guarded the water supply of the entire city. Joab had already captured this part of the city, but he now defers to King David for the capture of the rest of the city. In this way the king will receive the credit for this achievement."}, {"pk": 2833054, "translation": "NET", "book": 10, "chapter": 12, "verse": 28, "text": "So now assemble the rest of the army and besiege the city and capture it. Otherwise I will capture the city and it will be named for me.\u201d", "comment": "tn Heb \u201cpeople.\u201d So also in vv. 29, 31."}, {"pk": 2833055, "translation": "NET", "book": 10, "chapter": 12, "verse": 29, "text": "So David assembled all the army and went to Rabbah and fought against it and captured it."}, {"pk": 2833056, "translation": "NET", "book": 10, "chapter": 12, "verse": 30, "text": "He took the crown of their king from his head \u2014 it was gold, weighed about seventy-five pounds, and held a precious stone \u2014 and it was placed on David\u2019s head. He also took from the city a great deal of plunder.", "comment": "tn Part of the Greek tradition wrongly understands Hebrew \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b8\u05dd (malkam, \u201ctheir king\u201d) as a proper name (\u201cMilcom\u201d). Some English versions follow the Greek here, rendering the phrase \u201cthe crown of Milcom\u201d (so NRSV; cf. also NAB, CEV). TEV takes this as a reference not to the Ammonite king but to \u201cthe idol of the Ammonite god Molech.\u201d
tn Heb \u201cand its weight [was] a talent of gold.\u201d The weight of this ornamental crown was approximately 75 lbs (34 kg). See P. K. McCarter, II Samuel (AB), 313."}, {"pk": 2833057, "translation": "NET", "book": 10, "chapter": 12, "verse": 31, "text": "He removed the people who were in it and made them do hard labor with saws, iron picks, and iron axes, putting them to work at the brick kiln. This was his policy with all the Ammonite cities. Then David and all the army returned to Jerusalem.", "comment": "tn Heb \u201cbrought out.\u201d
tn Heb \u201cand so he would do.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833058, "translation": "NET", "book": 10, "chapter": 13, "verse": 1, "text": "Now David\u2019s son Absalom had a beautiful sister named Tamar. In the course of time David\u2019s son Amnon fell madly in love with her.", "comment": "tn Heb \u201cAmnon the son of David loved her.\u201d The following verse indicates the extreme nature of his infatuation, so the translation uses \u201cmadly in love\u201d here.sn Amnon was the half-brother of Tamar; Absalom was her full blood-brother."}, {"pk": 2833059, "translation": "NET", "book": 10, "chapter": 13, "verse": 2, "text": "But Amnon became frustrated because he was so lovesick over his sister Tamar. For she was a virgin, and to Amnon it seemed out of the question to do anything to her.", "comment": "tn Heb \u201cand there was distress to Amnon so that he made himself sick.\u201d"}, {"pk": 2833060, "translation": "NET", "book": 10, "chapter": 13, "verse": 3, "text": "Now Amnon had a friend named Jonadab, the son of David\u2019s brother Shimeah. Jonadab was a very crafty man."}, {"pk": 2833061, "translation": "NET", "book": 10, "chapter": 13, "verse": 4, "text": "He asked Amnon, \u201cWhy are you, the king\u2019s son, so depressed every morning? Can\u2019t you tell me?\u201d So Amnon said to him, \u201cI\u2019m in love with Tamar the sister of my brother Absalom.\u201d", "comment": "tn Heb \u201cand he said to him.\u201d
tn An more idiomatic translation might be \u201cWhy are you of all people\u2026?\u201d"}, {"pk": 2833062, "translation": "NET", "book": 10, "chapter": 13, "verse": 5, "text": "Jonadab replied to him, \u201cLie down on your bed and pretend to be sick. When your father comes in to see you, say to him, \u2018Please let my sister Tamar come in so she can fix some food for me. Let her prepare the food in my sight so I can watch. Then I will eat from her hand.\u2019\u201d", "comment": "tn This verb is used in the Hitpael stem only in this chapter of the Hebrew Bible. With the exception of v. 2 it describes not a real sickness but one pretended in order to entrap Tamar. The Hitpael sometimes, as here, describes the subject making oneself appear to be of a certain character. On this use of the stem, see GKC 149-50 \u00a754.e."}, {"pk": 2833063, "translation": "NET", "book": 10, "chapter": 13, "verse": 6, "text": "So Amnon lay down and pretended to be sick. When the king came in to see him, Amnon said to the king, \u201cPlease let my sister Tamar come in so she can make a couple of cakes in my sight. Then I will eat from her hand.\u201d"}, {"pk": 2833064, "translation": "NET", "book": 10, "chapter": 13, "verse": 7, "text": "So David sent Tamar to the house saying, \u201cPlease go to the house of Amnon your brother and prepare some food for him.\u201d"}, {"pk": 2833065, "translation": "NET", "book": 10, "chapter": 13, "verse": 8, "text": "So Tamar went to the house of Amnon her brother, who was lying down. She took the dough, kneaded it, made some cakes while he watched, and baked them.", "comment": "tn Heb \u201cin his sight.\u201d
tn Heb \u201cthe cakes.\u201d"}, {"pk": 2833066, "translation": "NET", "book": 10, "chapter": 13, "verse": 9, "text": "But when she took the pan and set it before him, he refused to eat. Instead Amnon said, \u201cGet everyone out of here!\u201d So everyone left.", "comment": "tc A few medieval Hebrew mss have \u201cand they removed everyone\u201d (Hiphil preterite with vav consecutive 3cp, rather than Qal preterite with vav consecutive 3cp).
tn Heb \u201cfrom upon me.\u201d"}, {"pk": 2833067, "translation": "NET", "book": 10, "chapter": 13, "verse": 10, "text": "Then Amnon said to Tamar, \u201cBring the cakes into the bedroom; then I will eat from your hand.\u201d So Tamar took the cakes that she had prepared and brought them to her brother Amnon in the bedroom."}, {"pk": 2833068, "translation": "NET", "book": 10, "chapter": 13, "verse": 11, "text": "As she brought them to him to eat, he grabbed her and said to her, \u201cCome on! Get in bed with me, my sister!\u201d", "comment": "tn Heb \u201clie with me\u201d (so NAB, NASB, NRSV); NCV \u201ccome and have sexual relations with me.\u201d"}, {"pk": 2833069, "translation": "NET", "book": 10, "chapter": 13, "verse": 12, "text": "But she said to him, \u201cNo, my brother! Don\u2019t humiliate me! This just isn\u2019t done in Israel! Don\u2019t do this foolish thing!"}, {"pk": 2833070, "translation": "NET", "book": 10, "chapter": 13, "verse": 13, "text": "How could I ever be rid of my humiliation? And you would be considered one of the fools in Israel! Just speak to the king, for he will not withhold me from you.\u201d", "comment": "tn Heb \u201cand you will be like one of the fools.\u201d
tn Heb \u201cNow.\u201d"}, {"pk": 2833071, "translation": "NET", "book": 10, "chapter": 13, "verse": 14, "text": "But he refused to listen to her. He overpowered her and humiliated her by raping her.", "comment": "tn Heb \u201cand he humiliated her and lay with her.\u201d
tn Heb \u201cto her voice.\u201d"}, {"pk": 2833072, "translation": "NET", "book": 10, "chapter": 13, "verse": 15, "text": "Then Amnon greatly despised her. His disdain toward her surpassed the love he had previously felt toward her. Amnon said to her, \u201cGet up and leave!\u201d", "comment": "tn Heb \u201cand Amnon hated her with very great hatred.\u201d
tn Heb \u201cfor greater was the hatred with which he hated her than the love with which he loved her.\u201d"}, {"pk": 2833073, "translation": "NET", "book": 10, "chapter": 13, "verse": 16, "text": "But she said to him, \u201cNo I won\u2019t, for sending me away now would be worse than what you did to me earlier!\u201d But he refused to listen to her.", "comment": "tn Heb \u201cNo, because this great evil is [worse] than the other which you did with me, by sending me away.\u201d Perhaps the broken syntax reflects her hysteria and outrage."}, {"pk": 2833074, "translation": "NET", "book": 10, "chapter": 13, "verse": 17, "text": "He called his personal attendant and said to him, \u201cTake this woman out of my sight and lock the door behind her!\u201d", "comment": "tn Heb \u201csend this [one] from upon me to the outside.\u201d"}, {"pk": 2833075, "translation": "NET", "book": 10, "chapter": 13, "verse": 18, "text": "(Now she was wearing a long robe, for this is what the king\u2019s virgin daughters used to wear.) So Amnon\u2019s attendant removed her and bolted the door behind her.", "comment": "tn The Hebrew verb is a perfect with nonconsecutive vav, probably indicating an action (locking the door) that complements the preceding one (pushing her out the door).
tn Heb \u201chis\u201d; the referent (Amnon) has been specified in the translation for clarity.
tn The Hebrew expression used here (\u05db\u05bc\u05b0\u05ea\u05b9\u05e0\u05b6\u05ea \u05e4\u05bc\u05b7\u05e1\u05bc\u05b4\u05d9\u05dd, k\u00fftonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew \u05e4\u05bc\u05b7\u05e1 (pas) can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a \u201ccoat of many colors\u201d (KJV, ASV \u201cgarment of divers colors\u201d), a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX \u03c7\u03b9\u03c4\u1ff6\u03bd\u03b1 \u03c0\u03bf\u03b9\u03ba\u03af\u03bb\u03bf\u03bd (citona poikilion) and does not have a great deal of support."}, {"pk": 2833076, "translation": "NET", "book": 10, "chapter": 13, "verse": 19, "text": "Then Tamar put ashes on her head and tore the long robe she was wearing. She put her hands on her head and went on her way, wailing as she went."}, {"pk": 2833077, "translation": "NET", "book": 10, "chapter": 13, "verse": 20, "text": "Her brother Absalom said to her, \u201cWas Amnon your brother with you? Now be quiet, my sister. He is your brother. Don\u2019t take it so seriously!\u201d Tamar, devastated, lived in the house of her brother Absalom.", "comment": "tn Heb \u201cDon\u2019t set your heart to this thing!\u201d"}, {"pk": 2833078, "translation": "NET", "book": 10, "chapter": 13, "verse": 21, "text": "Now King David heard about all these things and was very angry.", "comment": "tc The LXX and part of the Old Latin tradition include the following addition to v. 21, also included in some English versions (e.g., NAB, NRSV, CEV): \u201cBut he did not grieve the spirit of Amnon his son, because he loved him, since he was his firstborn.\u201d Note David\u2019s attitude toward his son Adonijah in 1 Kgs 1:6."}, {"pk": 2833079, "translation": "NET", "book": 10, "chapter": 13, "verse": 22, "text": "But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar."}, {"pk": 2833080, "translation": "NET", "book": 10, "chapter": 13, "verse": 23, "text": "Two years later Absalom\u2019s sheepshearers were in Baal Hazor, near Ephraim. Absalom invited all the king\u2019s sons.", "comment": "map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2833081, "translation": "NET", "book": 10, "chapter": 13, "verse": 24, "text": "Then Absalom went to the king and said, \u201cMy shearers have begun their work. Let the king and his servants go with me.\u201d", "comment": "tn Heb \u201cyour servant has sheepshearers.\u201d The phrase \u201cyour servant\u201d also occurs at the end of the verse."}, {"pk": 2833082, "translation": "NET", "book": 10, "chapter": 13, "verse": 25, "text": "But the king said to Absalom, \u201cNo, my son. We shouldn\u2019t all go. We shouldn\u2019t burden you in that way.\u201d Though Absalom pressed him, the king was not willing to go. Instead, David blessed him.", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Absalom) has been specified in the translation for clarity.
tc Here and in v. 27 the translation follows 4QSama \u05d5\u05d9\u05e6\u05e4\u05e8 (vayyitspar, \u201cand he pressed\u201d) rather than the MT \u05d5\u05b7\u05d9\u05bc\u05b4\u05e4\u05b0\u05e8\u05b8\u05e5 (vayyiprats, \u201cand he broke through\u201d). This emended reading seems also to underlie the translations of the LXX (\u03ba\u03b1\u1f76 \u1f10\u03b2\u03b9\u03ac\u03c3\u03b1\u03c4\u03bf, kai ebiasato), the Syriac Peshitta (we\u2019alseh), and Vulgate (cogeret eum).
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity."}, {"pk": 2833083, "translation": "NET", "book": 10, "chapter": 13, "verse": 26, "text": "Then Absalom said, \u201cIf you will not go, then let my brother Amnon go with us.\u201d The king replied to him, \u201cWhy should he go with you?\u201d", "comment": "tn Heb \u201cand not.\u201d"}, {"pk": 2833084, "translation": "NET", "book": 10, "chapter": 13, "verse": 27, "text": "But when Absalom pressed him, he sent Amnon and all the king\u2019s sons along with him."}, {"pk": 2833085, "translation": "NET", "book": 10, "chapter": 13, "verse": 28, "text": "Absalom instructed his servants, \u201cLook! When Amnon is drunk and I say to you, \u2018Strike Amnon down,\u2019 kill him then and there. Don\u2019t fear! Is it not I who have given you these instructions? Be strong and courageous!\u201d", "comment": "tn Heb \u201cand become sons of valor.\u201d
tn Heb \u201cwhen good is the heart of Amnon with wine.\u201d"}, {"pk": 2833086, "translation": "NET", "book": 10, "chapter": 13, "verse": 29, "text": "So Absalom\u2019s servants did to Amnon exactly what Absalom had instructed. Then all the king\u2019s sons got up; each one rode away on his mule and fled."}, {"pk": 2833087, "translation": "NET", "book": 10, "chapter": 13, "verse": 30, "text": "While they were still on their way, the following report reached David: \u201cAbsalom has killed all the king\u2019s sons; not one of them is left!\u201d"}, {"pk": 2833088, "translation": "NET", "book": 10, "chapter": 13, "verse": 31, "text": "Then the king stood up and tore his garments and lay down on the ground. All his servants were standing there with torn garments as well."}, {"pk": 2833089, "translation": "NET", "book": 10, "chapter": 13, "verse": 32, "text": "Jonadab, the son of David\u2019s brother Shimeah, said, \u201cMy lord should not say, \u2018They have killed all the young men who are the king\u2019s sons.\u2019 For only Amnon is dead. This is what Absalom has talked about from the day that Amnon humiliated his sister Tamar.", "comment": "tn Heb \u201che\u201d; the referent (Amnon) has been specified in the translation for clarity.
tn Heb \u201cit was placed on the mouth of Absalom.\u201d"}, {"pk": 2833090, "translation": "NET", "book": 10, "chapter": 13, "verse": 33, "text": "Now don\u2019t let my lord the king be concerned about the report that has come saying, \u2018All the king\u2019s sons are dead.\u2019 It is only Amnon who is dead.\u201d"}, {"pk": 2833091, "translation": "NET", "book": 10, "chapter": 13, "verse": 34, "text": "In the meantime Absalom fled. When the servant who was the watchman looked up, he saw many people coming from the west on a road beside the hill.", "comment": "tn Heb \u201cbehind him.\u201d"}, {"pk": 2833092, "translation": "NET", "book": 10, "chapter": 13, "verse": 35, "text": "Jonadab said to the king, \u201cLook! The king\u2019s sons have come! It\u2019s just as I said!\u201d"}, {"pk": 2833093, "translation": "NET", "book": 10, "chapter": 13, "verse": 36, "text": "Just as he finished speaking, the king\u2019s sons arrived, wailing and weeping. The king and all his servants wept loudly as well.", "comment": "tn Heb \u201cwith a great weeping.\u201d
tn Heb \u201cand they lifted their voice and wept.\u201d"}, {"pk": 2833094, "translation": "NET", "book": 10, "chapter": 13, "verse": 37, "text": "But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David grieved over his son every day.", "comment": "tc The Hebrew text leaves the word \u201cDavid\u201d to be inferred. The Syriac Peshitta and Vulgate add the word \u201cDavid.\u201d Most of the Greek tradition includes the words \u201cKing David\u201d here."}, {"pk": 2833095, "translation": "NET", "book": 10, "chapter": 13, "verse": 38, "text": "After Absalom fled and went to Geshur, he remained there for three years."}, {"pk": 2833096, "translation": "NET", "book": 10, "chapter": 13, "verse": 39, "text": "The king longed to go to Absalom, for he had since been consoled over the death of Amnon.", "comment": "tc The translation follows 4QSama in reading \u05e8\u05d5\u05bc\u05d7\u05b7 \u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b6\u05da\u05b0 (ruakh hammelekh, \u201cthe spirit of the king\u201d) rather than the MT \u05d3\u05bc\u05b8\u05d5\u05b4\u05d3 \u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b6\u05da\u05b0 (david hammelekh, \u201cDavid the king\u201d). The understanding reflected in the translation above is that David, though alienated during this time from his son Absalom, still had an abiding love and concern for him. He longed for reconciliation with him. A rather different interpretation of the verse supposes that David\u2019s interest in taking military action against Absalom grew slack with the passing of time, and this in turn enabled David\u2019s advisers to encourage him toward reconciliation with Absalom. For the latter view, see P. K. McCarter, II Samuel (AB), 344, and cf. CEV.
tn Heb \u201cwas consoled over Amnon, because he was dead.\u201d"}, {"pk": 2833097, "translation": "NET", "book": 10, "chapter": 14, "verse": 1, "text": "Now Joab son of Zeruiah realized that the king longed to see Absalom.", "comment": "tn Heb \u201cthe heart of the king was upon.\u201d The Syriac Peshitta adds the verb \u2019ethre\u2019i (\u201cwas reconciled\u201d)."}, {"pk": 2833098, "translation": "NET", "book": 10, "chapter": 14, "verse": 2, "text": "So Joab sent to Tekoa and brought from there a wise woman. He told her, \u201cPretend to be in mourning and put on garments for mourning. Don\u2019t anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time.", "comment": "tn Heb \u201cthese many days.\u201d
tn The Hebrew Hitpael verbal form here indicates pretended rather than genuine action."}, {"pk": 2833099, "translation": "NET", "book": 10, "chapter": 14, "verse": 3, "text": "Go to the king and speak to him in the following fashion.\u201d Then Joab told her what to say.", "comment": "tn Heb \u201cput the words in her mouth\u201d (so NASB, NIV)."}, {"pk": 2833100, "translation": "NET", "book": 10, "chapter": 14, "verse": 4, "text": "So the Tekoan woman went to the king. She bowed down with her face to the ground in deference to him and said, \u201cPlease help me, O king!\u201d", "comment": "tn The word \u201cme\u201d is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate.
tc The translation follows many medieval Hebrew mss in reading \u05d5\u05b7\u05ea\u05bc\u05b7\u05d1\u05b9\u05d0 (vattavo\u2019, \u201cand she went\u201d) rather than the MT \u05d5\u05b7\u05ea\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 (vatto\u2019mer, \u201cand she said\u201d). The MT reading shows confusion with \u05d5\u05b7\u05ea\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 later in the verse. The emendation suggested here is supported by the LXX, the Syriac Peshitta, some mss of the Targum, and Vulgate."}, {"pk": 2833101, "translation": "NET", "book": 10, "chapter": 14, "verse": 5, "text": "The king replied to her, \u201cWhat do you want?\u201d She answered, \u201cI am a widow; my husband is dead.", "comment": "tn Heb \u201cWhat to you?\u201d"}, {"pk": 2833102, "translation": "NET", "book": 10, "chapter": 14, "verse": 6, "text": "Your servant has two sons. When the two of them got into a fight in the field, there was no one present who could intervene. One of them struck the other and killed him.", "comment": "tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b\u201316. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology."}, {"pk": 2833103, "translation": "NET", "book": 10, "chapter": 14, "verse": 7, "text": "Now the entire family has risen up against your servant, saying, \u2018Turn over the one who struck down his brother, so that we can execute him and avenge the death of his brother whom he killed. In so doing we will also destroy the heir.\u2019 They want to extinguish my remaining coal, leaving no one on the face of the earth to carry on the name of my husband.\u201d", "comment": "tn Heb \u201cin exchange for the life.\u201d The Hebrew preposition \u05d1\u05bc\u05b0 (b\u00ff, \u201cin\u201d) here is the so-called bet pretii, or bet (\u05d1\u05bc\u05b0) of price, defining the value attached to someone or something.
sn My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line."}, {"pk": 2833104, "translation": "NET", "book": 10, "chapter": 14, "verse": 8, "text": "Then the king told the woman, \u201cGo to your home. I will give instructions concerning your situation.\u201d", "comment": "tn Heb \u201cconcerning you.\u201d"}, {"pk": 2833105, "translation": "NET", "book": 10, "chapter": 14, "verse": 9, "text": "The Tekoan woman said to the king, \u201cMy lord the king, let any blame fall on me and on the house of my father. But let the king and his throne be innocent!\u201d"}, {"pk": 2833106, "translation": "NET", "book": 10, "chapter": 14, "verse": 10, "text": "The king said, \u201cBring to me whoever speaks to you, and he won\u2019t bother you again!\u201d"}, {"pk": 2833107, "translation": "NET", "book": 10, "chapter": 14, "verse": 11, "text": "She replied, \u201cIn that case, let the king invoke the name of the LORD your God so that the avenger of blood may not kill! Then they will not destroy my son!\u201d He replied, \u201cAs surely as the LORD lives, not a single hair of your son\u2019s head will fall to the ground.\u201d", "comment": "tn The words \u201cin that case\u201d are not in the Hebrew text, but may be inferred from the context. They are supplied in the translation for the sake of clarification.
tn Heb \u201clet the king remember.\u201d
tn Heb \u201cof your son.\u201d"}, {"pk": 2833108, "translation": "NET", "book": 10, "chapter": 14, "verse": 12, "text": "Then the woman said, \u201cPlease permit your servant to speak to my lord the king about another matter.\u201d He replied, \u201cTell me.\u201d"}, {"pk": 2833109, "translation": "NET", "book": 10, "chapter": 14, "verse": 13, "text": "The woman said, \u201cWhy have you devised something like this against God\u2019s people? When the king speaks in this fashion, he makes himself guilty, for the king has not brought back the one he has banished."}, {"pk": 2833110, "translation": "NET", "book": 10, "chapter": 14, "verse": 14, "text": "Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored.", "comment": "tn Heb \u201che devises plans for the one banished from him not to be banished.\u201d"}, {"pk": 2833111, "translation": "NET", "book": 10, "chapter": 14, "verse": 15, "text": "I have now come to speak with my lord the king about this matter, because the people have made me fearful. But your servant said, \u2018I will speak to the king! Perhaps the king will do what his female servant asks.", "comment": "tc The LXX (\u1f44\u03c8\u03b5\u03c4\u03b1\u03af \u03bc\u03b5, opsetai me) has misunderstood the Hebrew \u05d9\u05b5\u05e8\u05b0\u05d0\u05bb\u05e0\u05b4\u05d9 (yer\u00ff\u2019uni, Piel perfect, \u201cthey have made me fearful\u201d), taking the verb to be a form of the verb \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201cto see\u201d) rather than the verb \u05d9\u05b8\u05e8\u05b5\u05d0 (yare\u2019, \u201cto fear\u201d). The fact that the Greek translators were working with an unvocalized Hebrew text (i.e., consonants only) made them very susceptible to this type of error.
tn Here and in v. 16 the woman refers to herself as the king\u2019s \u05d0\u05b8\u05de\u05b8\u05d4 (\u2019amah), a term that refers to a higher level female servant toward whom the master might have some obligation. Like the other term, this word expresses her humility, but it also suggests that the king might have some obligation to treat her in accordance with the principles of justice."}, {"pk": 2833112, "translation": "NET", "book": 10, "chapter": 14, "verse": 16, "text": "Yes! The king may listen and deliver his female servant from the hand of the man who seeks to remove both me and my son from the inheritance God has given us!\u2019", "comment": "tn Heb \u201cdestroy.\u201d
tn Or \u201cfor.\u201d
tn Or \u201cwill.\u201d The imperfect verbal form can have either an indicative or modal nuance. The use of \u201cperhaps\u201d in v. 15b suggests the latter here.
tn Heb \u201cin order to deliver his maid.\u201d
tn Heb \u201cfrom the inheritance of God.\u201d The expression refers to the property that was granted to her family line in the division of the land authorized by God."}, {"pk": 2833113, "translation": "NET", "book": 10, "chapter": 14, "verse": 17, "text": "So your servant said, \u2018May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the LORD your God be with you!\u2019\u201d"}, {"pk": 2833114, "translation": "NET", "book": 10, "chapter": 14, "verse": 18, "text": "Then the king replied to the woman, \u201cDon\u2019t hide any information from me when I question you.\u201d The woman said, \u201cLet my lord the king speak!\u201d"}, {"pk": 2833115, "translation": "NET", "book": 10, "chapter": 14, "verse": 19, "text": "The king said, \u201cDid Joab put you up to all of this?\u201d The woman answered, \u201cAs surely as you live, my lord the king, there is no deviation to the right or to the left from all that my lord the king has said. For your servant Joab gave me instructions. He has put all these words in your servant\u2019s mouth.", "comment": "tn Heb \u201cIs the hand of Joab with you in all this?\u201d"}, {"pk": 2833116, "translation": "NET", "book": 10, "chapter": 14, "verse": 20, "text": "Your servant Joab did this so as to change this situation. But my lord has wisdom like that of the angel of God, and knows everything that is happening in the land.\u201d", "comment": "tn Heb \u201cto know all that is in the land.\u201d"}, {"pk": 2833117, "translation": "NET", "book": 10, "chapter": 14, "verse": 21, "text": "Then the king said to Joab, \u201cAll right! I will do this thing! Go and bring back the young man Absalom!", "comment": "tc Many medieval Hebrew mss have \u201cyou\u201d rather than \u201cI.\u201d"}, {"pk": 2833118, "translation": "NET", "book": 10, "chapter": 14, "verse": 22, "text": "Then Joab bowed down with his face toward the ground and thanked the king. Joab said, \u201cToday your servant knows that I have found favor in your sight, my lord the king, because the king has granted the request of your servant!\u201d", "comment": "tn Heb \u201cblessed.\u201d
tc The present translation reads with the Qere \u201cyour\u201d rather than the MT \u201chis.\u201d"}, {"pk": 2833119, "translation": "NET", "book": 10, "chapter": 14, "verse": 23, "text": "So Joab got up and went to Geshur and brought Absalom back to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833120, "translation": "NET", "book": 10, "chapter": 14, "verse": 24, "text": "But the king said, \u201cLet him go over to his own house. He may not see my face.\u201d So Absalom went over to his own house; he did not see the king\u2019s face.", "comment": "tn Heb \u201cturn aside.\u201d
tn Heb \u201cturned aside.\u201d"}, {"pk": 2833121, "translation": "NET", "book": 10, "chapter": 14, "verse": 25, "text": "Now in all Israel everyone acknowledged that there was no man as handsome as Absalom. From the sole of his feet to the top of his head he was perfect in appearance.", "comment": "tn Heb \u201cLike Absalom there was not a handsome man in all Israel to boast exceedingly.\u201d
tn Heb \u201cthere was not in him a blemish.\u201d"}, {"pk": 2833122, "translation": "NET", "book": 10, "chapter": 14, "verse": 26, "text": "When he would shave his head \u2014 at the end of every year he used to shave his head, for it grew too long and he would shave it \u2014 he used to weigh the hair of his head at three pounds according to the king\u2019s weight.", "comment": "tn Heb \u201cfor it was heavy upon him.\u201d
tn Heb \u201ctwo hundred shekels.\u201d The modern equivalent would be about three pounds (1.4 kg)."}, {"pk": 2833123, "translation": "NET", "book": 10, "chapter": 14, "verse": 27, "text": "Absalom had three sons and one daughter, whose name was Tamar. She was a very attractive woman.", "comment": "tn Heb \u201cand there were born.\u201d
tc The LXX adds here the following words: \u201cAnd she became a wife to Rehoboam the son of Solomon and bore to him Abia.\u201d"}, {"pk": 2833124, "translation": "NET", "book": 10, "chapter": 14, "verse": 28, "text": "Absalom lived in Jerusalem for two years without seeing the king\u2019s face."}, {"pk": 2833125, "translation": "NET", "book": 10, "chapter": 14, "verse": 29, "text": "Then Absalom sent a message to Joab asking him to send him to the king, but Joab was not willing to come to him. So he sent a second message to him, but he still was not willing to come."}, {"pk": 2833126, "translation": "NET", "book": 10, "chapter": 14, "verse": 30, "text": "So he said to his servants, \u201cLook, Joab has a portion of field adjacent to mine and he has some barley there. Go and set it on fire.\u201d So Absalom\u2019s servants set Joab\u2019s portion of the field on fire.", "comment": "tn The word \u201cJoab\u2019s\u201d is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
tc The LXX adds here the following words: \u201cAnd the servants of Absalom burned them up. And the servants of Joab came to him, rending their garments. They said\u2026.\u201d"}, {"pk": 2833127, "translation": "NET", "book": 10, "chapter": 14, "verse": 31, "text": "Then Joab got up and came to Absalom\u2019s house. He said to him, \u201cWhy did your servants set my portion of field on fire?\u201d"}, {"pk": 2833128, "translation": "NET", "book": 10, "chapter": 14, "verse": 32, "text": "Absalom said to Joab, \u201cLook, I sent a message to you saying, \u2018Come here so that I can send you to the king with this message: \u201cWhy have I come from Geshur? It would be better for me if I were still there.\u201d\u2019 Let me now see the face of the king. If I am at fault, let him put me to death!\u201d", "comment": "tn Heb \u201csaying.\u201d"}, {"pk": 2833129, "translation": "NET", "book": 10, "chapter": 14, "verse": 33, "text": "So Joab went to the king and informed him. The king summoned Absalom, and he came to the king. Absalom bowed down before the king with his face toward the ground and the king kissed him.", "comment": "tn Heb \u201cAbsalom.\u201d For stylistic reasons the name has been replaced by the pronoun (\u201chim\u201d) in the translation.
tn Heb \u201che.\u201d Joab, acting on behalf of the king, may be the implied subject.
tn Heb \u201che\u201d; the referent (Absalom) has been specified in the translation for clarity."}, {"pk": 2833130, "translation": "NET", "book": 10, "chapter": 15, "verse": 1, "text": "Some time later Absalom managed to acquire a chariot and horses, as well as fifty men to serve as his royal guard.", "comment": "tn Heb \u201cto run ahead of him.\u201d
tn Heb \u201cacquired for himself.\u201d"}, {"pk": 2833131, "translation": "NET", "book": 10, "chapter": 15, "verse": 2, "text": "Now Absalom used to get up early and stand beside the road that led to the city gate. Whenever anyone came by who had a complaint to bring to the king for arbitration, Absalom would call out to him, \u201cWhat city are you from?\u201d The person would answer, \u201cI, your servant, am from one of the tribes of Israel.\u201d", "comment": "tn Heb \u201cyour servant.\u201d So also in vv. 8, 15, 21."}, {"pk": 2833132, "translation": "NET", "book": 10, "chapter": 15, "verse": 3, "text": "Absalom would then say to him, \u201cLook, your claims are legitimate and appropriate. But there is no representative of the king who will listen to you.\u201d", "comment": "tn Heb \u201cgood and straight.\u201d"}, {"pk": 2833133, "translation": "NET", "book": 10, "chapter": 15, "verse": 4, "text": "Absalom would then say, \u201cIf only they would make me a judge in the land! Then everyone who had a judicial complaint could come to me and I would make sure he receives a just settlement.\u201d", "comment": "tn Heb \u201cWho will make me?\u201d
tn Heb \u201ca complaint and a judgment.\u201d The expression is a hendiadys."}, {"pk": 2833134, "translation": "NET", "book": 10, "chapter": 15, "verse": 5, "text": "When someone approached to bow before him, Absalom would extend his hand and embrace him and kiss him.", "comment": "tn Heb \u201che\u201d; the referent (Absalom) has been specified in the translation for clarity."}, {"pk": 2833135, "translation": "NET", "book": 10, "chapter": 15, "verse": 6, "text": "Absalom acted this way toward everyone in Israel who came to the king for justice. In this way Absalom won the loyalty of the citizens of Israel.", "comment": "tn Heb \u201cthe men.\u201d
tn Heb \u201cstole the heart.\u201d"}, {"pk": 2833136, "translation": "NET", "book": 10, "chapter": 15, "verse": 7, "text": "After four years Absalom said to the king, \u201cLet me go and repay my vow that I made to the LORD while I was in Hebron.", "comment": "tc The MT has here \u201cforty,\u201d but this is presumably a scribal error for \u201cfour.\u201d The context will not tolerate a period of forty years prior to the rebellion of Absalom. The Lucianic Greek recension (\u03c4\u03ad\u03c3\u03c3\u03b1\u03c1\u03b1 \u1f14\u03c4\u03b7, tessara ete), the Syriac Peshitta (\u2019arba\u2019 sanin), and Vulgate (post quattuor autem annos) in fact have the expected reading \u201cfour years.\u201d Most English translations follow the versions in reading \u201cfour\u201d here, although some (e.g. KJV, ASV, NASB, NKJV), following the MT, read \u201cforty.\u201d"}, {"pk": 2833137, "translation": "NET", "book": 10, "chapter": 15, "verse": 8, "text": "For I made this vow when I was living in Geshur in Aram: \u2018If the LORD really does allow me to return to Jerusalem, I will serve the LORD.\u2019\u201d", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cfor your servant vowed a vow.\u201d The formal court style of referring to one\u2019s self in third person (\u201cyour servant\u201d) has been translated here as first person for clarity."}, {"pk": 2833138, "translation": "NET", "book": 10, "chapter": 15, "verse": 9, "text": "The king replied to him, \u201cGo in peace.\u201d So Absalom got up and went to Hebron.", "comment": "tn Heb \u201che\u201d; the referent (Absalom) has been specified in the translation for clarity."}, {"pk": 2833139, "translation": "NET", "book": 10, "chapter": 15, "verse": 10, "text": "Then Absalom sent spies through all the tribes of Israel who said, \u201cWhen you hear the sound of the horn, you may assume that Absalom rules in Hebron.\u201d", "comment": "tn Heb \u201csay.\u201d"}, {"pk": 2833140, "translation": "NET", "book": 10, "chapter": 15, "verse": 11, "text": "Now two hundred men had gone with Absalom from Jerusalem. Since they were invited, they went naively and were unaware of what Absalom was planning.", "comment": "tn Heb \u201cbeing invited and going naively and they did not know anything.\u201d"}, {"pk": 2833141, "translation": "NET", "book": 10, "chapter": 15, "verse": 12, "text": "While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David\u2019s adviser, to come from his city, Giloh. The conspiracy was gaining momentum, and the people were starting to side with Absalom.", "comment": "tn Heb \u201cAbsalom sent for Ahithophel the Gilonite, the adviser of David, from his city, from Giloh, while he was sacrificing.\u201d It is not entirely clear who (Absalom or Ahithophel) was offering the sacrifices.
tn Traditionally, \u201ccounselor,\u201d but this term is more often associated with psychological counseling today, so \u201cadviser\u201d was used in the translation instead."}, {"pk": 2833142, "translation": "NET", "book": 10, "chapter": 15, "verse": 13, "text": "Then a messenger came to David and reported, \u201cThe men of Israel are loyal to Absalom!\u201d", "comment": "tn Heb \u201cthe heart of the men of Israel is with Absalom.\u201d"}, {"pk": 2833143, "translation": "NET", "book": 10, "chapter": 15, "verse": 14, "text": "So David said to all his servants who were with him in Jerusalem, \u201cCome on! Let\u2019s escape! Otherwise no one will be delivered from Absalom! Go immediately, or else he will quickly overtake us and bring disaster on us and kill the city\u2019s residents with the sword.\u201d", "comment": "tn Heb \u201cthrust.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cArise!\u201d
tn Heb \u201clet\u2019s flee.\u201d
tn Heb \u201cand strike the city with the edge of the sword.\u201d"}, {"pk": 2833144, "translation": "NET", "book": 10, "chapter": 15, "verse": 15, "text": "The king\u2019s servants replied to the king, \u201cWe will do whatever our lord the king decides.\u201d", "comment": "tn Heb \u201caccording to all that my lord the king will choose, behold your servants!\u201d"}, {"pk": 2833145, "translation": "NET", "book": 10, "chapter": 15, "verse": 16, "text": "So the king and all the members of his royal court set out on foot, though the king left behind ten concubines to attend to the palace.", "comment": "tn Heb \u201cand all his house.\u201d
tn Heb \u201cwomen, concubines.\u201d"}, {"pk": 2833146, "translation": "NET", "book": 10, "chapter": 15, "verse": 17, "text": "The king and all the people set out on foot, pausing at a spot some distance away.", "comment": "tn Heb \u201cand they stood.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2833147, "translation": "NET", "book": 10, "chapter": 15, "verse": 18, "text": "All his servants were leaving with him, along with all the Kerethites, all the Pelethites, and all the Gittites \u2014 some six hundred men who had come on foot from Gath. They were leaving with the king.", "comment": "tn Heb \u201ccrossing over near the face of.\u201d
tn Heb \u201ccrossing over near his hand.\u201d"}, {"pk": 2833148, "translation": "NET", "book": 10, "chapter": 15, "verse": 19, "text": "Then the king said to Ittai the Gittite, \u201cWhy should you come with us? Go back and stay with the new king, for you are a foreigner and an exile from your own country.", "comment": "tn The word \u201cnew\u201d is not in the Hebrew text, but is supplied in the translation to make it clear that David refers to Absalom, not himself.
tn Heb \u201cplace.\u201d"}, {"pk": 2833149, "translation": "NET", "book": 10, "chapter": 15, "verse": 20, "text": "It seems like you arrived just yesterday. Today should I make you wander around by going with us? I go where I must go. But as for you, go back and take your men with you. May genuine loyal love protect you!\u201d", "comment": "tn Heb \u201cloyal love and truth.\u201d The expression is a hendiadys.
tn Heb \u201cbe with.\u201d
tn Heb \u201cbrothers,\u201d but see v. 22."}, {"pk": 2833150, "translation": "NET", "book": 10, "chapter": 15, "verse": 21, "text": "But Ittai replied to the king, \u201cAs surely as the LORD lives and as my lord the king lives, wherever my lord the king is, whether dead or alive, there I will be as well!\u201d", "comment": "tn Heb \u201cyour servant.\u201d
tn Heb \u201cwhether for death or for life.\u201d"}, {"pk": 2833151, "translation": "NET", "book": 10, "chapter": 15, "verse": 22, "text": "So David said to Ittai, \u201cCome along then.\u201d So Ittai the Gittite went along, accompanied by all his men and all the dependents who were with him.", "comment": "tn Heb \u201call the little ones.\u201d
tn Heb \u201cCome and cross over.\u201d
tn Heb \u201ccrossed over.\u201d"}, {"pk": 2833152, "translation": "NET", "book": 10, "chapter": 15, "verse": 23, "text": "All the land was weeping loudly as all these people were leaving. As the king was crossing over the Kidron Valley, all the people were leaving on the road that leads to the desert.", "comment": "tn Heb \u201cwith a great voice.\u201d
tn Heb \u201ccrossing over.\u201d
tn Heb \u201ccrossing near the face of.\u201d"}, {"pk": 2833153, "translation": "NET", "book": 10, "chapter": 15, "verse": 24, "text": "Zadok and all the Levites who were with him were carrying the ark of the covenant of God. When they positioned the ark of God, Abiathar offered sacrifices until all the people had finished leaving the city.", "comment": "tn Heb \u201ccrossing from.\u201d"}, {"pk": 2833154, "translation": "NET", "book": 10, "chapter": 15, "verse": 25, "text": "Then the king said to Zadok, \u201cTake the ark of God back to the city. If I find favor in the LORD\u2019s sight he will bring me back and enable me to see both it and his dwelling place again."}, {"pk": 2833155, "translation": "NET", "book": 10, "chapter": 15, "verse": 26, "text": "However, if he should say, \u2018I do not take pleasure in you,\u2019 then he will deal with me in a way that he considers appropriate.\u201d", "comment": "tn Heb \u201cas [is] good in his eyes.\u201d"}, {"pk": 2833156, "translation": "NET", "book": 10, "chapter": 15, "verse": 27, "text": "The king said to Zadok the priest, \u201cAre you a seer? Go back to the city in peace! Your son Ahimaaz and Abiathar\u2019s son Jonathan may go with you and Abiathar.", "comment": "tn The Greek tradition understands the Hebrew word as an imperative (\u201csee\u201d). Most Greek mss have \u1f34\u03b4\u03b5\u03c4\u03b5 (idete); the Lucianic recension has \u03b2\u03bb\u03ad\u03c0\u03b5 (blepe). It could just as well be taken as a question: \u201cDon\u2019t you see what is happening?\u201d The present translation takes the word as a question, with the implication that Zadok is a priest and not a prophet (i.e., \u201cseer\u201d) and therefore unable to know what the future holds.
tn Heb \u201cAnd Ahimaaz your son, and Jonathan the son of Abiathar, two of your sons, with you.\u201d The pronominal suffix on the last word is plural, referring to Zadok and Abiathar."}, {"pk": 2833157, "translation": "NET", "book": 10, "chapter": 15, "verse": 28, "text": "Look, I will be waiting at the fords of the desert until word from you reaches me.\u201d", "comment": "tn The pronoun is plural, referring to Zadok and Abiathar."}, {"pk": 2833158, "translation": "NET", "book": 10, "chapter": 15, "verse": 29, "text": "So Zadok and Abiathar took the ark of God back to Jerusalem and remained there."}, {"pk": 2833159, "translation": "NET", "book": 10, "chapter": 15, "verse": 30, "text": "As David was going up the Mount of Olives, he was weeping as he went; his head was covered and his feet were bare. All the people who were with him also had their heads covered and were weeping as they went up."}, {"pk": 2833160, "translation": "NET", "book": 10, "chapter": 15, "verse": 31, "text": "Now David had been told, \u201cAhithophel has sided with the conspirators who are with Absalom. So David prayed, \u201cMake the advice of Ahithophel foolish, O LORD!\u201d", "comment": "tn Heb \u201csaid.\u201d
tc The translation follows 4QSama, part of the Greek tradition, the Syriac Peshitta, Targum, and Vulgate uldavid in reading \u201cand to David,\u201d rather than MT \u05d5\u05b0\u05d3\u05b8\u05d5\u05b4\u05d3 (v\u00ffdavid, \u201cand David\u201d). As Driver points out, the Hebrew verb \u05d4\u05b4\u05d2\u05bc\u05b4\u05d9\u05d3 (higgid, \u201che related\u201d) never uses the accusative for the person to whom something is told (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 316)."}, {"pk": 2833161, "translation": "NET", "book": 10, "chapter": 15, "verse": 32, "text": "When David reached the summit, where he used to worship God, Hushai the Arkite met him with his clothes torn and dirt on his head."}, {"pk": 2833162, "translation": "NET", "book": 10, "chapter": 15, "verse": 33, "text": "David said to him, \u201cIf you leave with me you will be a burden to me.", "comment": "tn Heb \u201ccross over.\u201d"}, {"pk": 2833163, "translation": "NET", "book": 10, "chapter": 15, "verse": 34, "text": "But you will be able to counter the advice of Ahithophel if you go back to the city and say to Absalom, \u2018I will be your servant, O king! Previously I was your father\u2019s servant, and now I will be your servant.\u2019"}, {"pk": 2833164, "translation": "NET", "book": 10, "chapter": 15, "verse": 35, "text": "Zadok and Abiathar the priests will be there with you. Everything you hear in the king\u2019s palace you must tell Zadok and Abiathar the priests.", "comment": "tn Heb \u201cWill not Zadok and Abiathar the priests be there with you?\u201d The rhetorical question draws attention to the fact that Hushai will not be alone.
tn Heb \u201cfrom the house of the king.\u201d"}, {"pk": 2833165, "translation": "NET", "book": 10, "chapter": 15, "verse": 36, "text": "Furthermore, their two sons are there with them, Zadok\u2019s son Ahimaaz and Abiathar\u2019s son Jonathan. You must send them to me with any information you hear.\u201d", "comment": "tn Heb \u201cand you must send by their hand to me every word which you hear.\u201d Both of the second person verb forms are plural with Zadok, Abiathar, and Hushai being the understood subjects."}, {"pk": 2833166, "translation": "NET", "book": 10, "chapter": 15, "verse": 37, "text": "So David\u2019s friend Hushai arrived in the city, just as Absalom was entering Jerusalem."}, {"pk": 2833167, "translation": "NET", "book": 10, "chapter": 16, "verse": 1, "text": "When David had gone a short way beyond the summit, Ziba the servant of Mephibosheth was there to meet him. He had a couple of donkeys that were saddled, and on them were two hundred loaves of bread, a hundred raisin cakes, a hundred baskets of summer fruit, and a container of wine.", "comment": "tn Heb \u201ca hundred summer fruit.\u201d"}, {"pk": 2833168, "translation": "NET", "book": 10, "chapter": 16, "verse": 2, "text": "The king asked Ziba, \u201cWhy did you bring these things?\u201d Ziba replied, \u201cThe donkeys are for the king\u2019s family to ride on, the loaves of bread and the summer fruit are for the attendants to eat, and the wine is for those who get exhausted in the desert.\u201d", "comment": "tc The translation follows the Qere and many medieval Hebrew mss in reading \u05d5\u05b0\u05d4\u05b7\u05dc\u05bc\u05b6\u05d7\u05b6\u05dd (v\u00ffhallekhem, \u201cand the bread\u201d) rather than \u05d5\u05bc\u05dc\u05b0\u05d4\u05b7\u05dc\u05bc\u05b6\u05d7\u05b6\u05dd (ul\u00ffhallekhem, \u201cand to the bread\u201d) of the Kethib. The syntax of the MT is confused here by the needless repetition of the preposition, probably taken from the preceding word.
tn Heb \u201cWhat are these to you?\u201d
tn The Hebrew text adds \u201cto drink.\u201d"}, {"pk": 2833169, "translation": "NET", "book": 10, "chapter": 16, "verse": 3, "text": "The king asked, \u201cWhere is your master\u2019s grandson?\u201d Ziba replied to the king, \u201cHe remains in Jerusalem, for he said, \u2018Today the house of Israel will give back to me my grandfather\u2019s kingdom.\u2019\u201d", "comment": "tn Heb \u201cson.\u201d
tn Heb \u201cmy father\u2019s.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833170, "translation": "NET", "book": 10, "chapter": 16, "verse": 4, "text": "The king said to Ziba, \u201cEverything that was Mephibosheth\u2019s now belongs to you.\u201d Ziba replied, \u201cI bow before you. May I find favor in your sight, my lord the king.\u201d"}, {"pk": 2833171, "translation": "NET", "book": 10, "chapter": 16, "verse": 5, "text": "Then King David reached Bahurim. There a man from Saul\u2019s extended family named Shimei son of Gera came out, yelling curses as he approached.", "comment": "tn Heb \u201cAnd look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.\u201d
tn Heb \u201ccame to.\u201d The form of the verb in the MT is odd. Some prefer to read \u05d5\u05b7\u05d9\u05bc\u05b7\u05d1\u05b9\u05d0 (vayyavo\u2019), preterite with vav consecutive) rather than \u05d5\u05bc\u05d1\u05b8\u05d0 (uva\u2019), apparently perfect with vav), but this is probably an instance where the narrative offline v\u00ffqatal construction introduces a new scene."}, {"pk": 2833172, "translation": "NET", "book": 10, "chapter": 16, "verse": 6, "text": "He threw stones at David and all of King David\u2019s servants, as well as all the people and the soldiers who were on his right and on his left."}, {"pk": 2833173, "translation": "NET", "book": 10, "chapter": 16, "verse": 7, "text": "As he yelled curses, Shimei said, \u201cLeave! Leave! You man of bloodshed, you wicked man!", "comment": "tn Heb \u201cman of worthlessness.\u201d"}, {"pk": 2833174, "translation": "NET", "book": 10, "chapter": 16, "verse": 8, "text": "The LORD has punished you for all the spilled blood of the house of Saul, in whose place you rule. Now the LORD has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!\u201d", "comment": "tn Heb \u201chas brought back upon you.\u201d"}, {"pk": 2833175, "translation": "NET", "book": 10, "chapter": 16, "verse": 9, "text": "Then Abishai son of Zeruiah said to the king, \u201cWhy should this dead dog curse my lord the king? Let me go over and cut off his head!\u201d"}, {"pk": 2833176, "translation": "NET", "book": 10, "chapter": 16, "verse": 10, "text": "But the king said, \u201cWhat do we have in common, you sons of Zeruiah? If he curses because the LORD has said to him, \u2018Curse David!\u2019, who can say to him, \u2018Why have you done this?\u2019\u201d", "comment": "tn Heb \u201cWhat to me and to you?\u201d"}, {"pk": 2833177, "translation": "NET", "book": 10, "chapter": 16, "verse": 11, "text": "Then David said to Abishai and to all his servants, \u201cMy own son, my very own flesh and blood, is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the LORD has spoken to him.", "comment": "tn Heb \u201cwho came out from my entrails.\u201d David\u2019s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him."}, {"pk": 2833178, "translation": "NET", "book": 10, "chapter": 16, "verse": 12, "text": "Perhaps the LORD will notice my affliction and this day grant me good in place of his curse.\u201d", "comment": "tn Heb \u201cand the Lord will restore to me good in place of his curse this day.\u201d
tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate \u05d1\u05bc\u05b0\u05e2\u05d5\u05b9\u05e0\u05b4\u05d9 (b\u00ff\u2019onyi, \u201con my affliction\u201d) rather than the Kethib of the MT \u05d1\u05bc\u05b8\u05e2\u05b7\u05d5\u05b9\u05e0\u05b4\u05d9 (ba\u2019avoni, \u201con my wrongdoing\u201d). While this Kethib reading is understandable as an objective genitive (i.e., \u201cthe wrong perpetrated upon me\u201d), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT \u05d1\u05bc\u05b0\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9 (b\u00ff\u2019eni, \u201con my eyes\u201d), usually taken as synecdoche to mean \u201cmy tears,\u201d does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or \u201cemendations of the scribes.\u201d"}, {"pk": 2833179, "translation": "NET", "book": 10, "chapter": 16, "verse": 13, "text": "So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them.", "comment": "tn Heb \u201cand he cursed and threw stones, opposite him, pelting [them] with dirt.\u201d The offline v\u00ffqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt."}, {"pk": 2833180, "translation": "NET", "book": 10, "chapter": 16, "verse": 14, "text": "The king and all the people who were with him arrived exhausted at their destination, where David refreshed himself.", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity."}, {"pk": 2833181, "translation": "NET", "book": 10, "chapter": 16, "verse": 15, "text": "Now when Absalom and all the men of Israel arrived in Jerusalem, Ahithophel was with him.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand all the people, the men of Israel.\u201d"}, {"pk": 2833182, "translation": "NET", "book": 10, "chapter": 16, "verse": 16, "text": "When David\u2019s friend Hushai the Arkite came to Absalom, Hushai said to him, \u201cLong live the king! Long live the king!\u201d", "comment": "tn Heb \u201cto Absalom.\u201d The proper name has been replaced by the pronoun \u201chim\u201d in the translation for stylistic reasons."}, {"pk": 2833183, "translation": "NET", "book": 10, "chapter": 16, "verse": 17, "text": "Absalom said to Hushai, \u201cDo you call this loyalty to your friend? Why didn\u2019t you go with your friend?\u201d"}, {"pk": 2833184, "translation": "NET", "book": 10, "chapter": 16, "verse": 18, "text": "Hushai replied to Absalom, \u201cNo, I will be loyal to the one whom the LORD, these people, and all the men of Israel have chosen.", "comment": "tn Heb \u201cNo for with the one whom the Lord has chosen, and this people, and all the men of Israel, I will be and with him I will stay.\u201d The translation follows the Qere and several medieval Hebrew mss in reading \u05dc\u05d5\u05b9 (lo, \u201c[I will be] to him\u201d) rather than the MT \u05dc\u05b9\u05d0 (lo\u2019, \u201c[I will] not be\u201d), which makes very little sense here."}, {"pk": 2833185, "translation": "NET", "book": 10, "chapter": 16, "verse": 19, "text": "Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.\u201d", "comment": "tn Heb \u201cJust as I served before your father, so I will be before you.\u201d"}, {"pk": 2833186, "translation": "NET", "book": 10, "chapter": 16, "verse": 20, "text": "Then Absalom said to Ahithophel, \u201cGive us your advice. What should we do?\u201d"}, {"pk": 2833187, "translation": "NET", "book": 10, "chapter": 16, "verse": 21, "text": "Ahithophel replied to Absalom, \u201cHave sex with your father\u2019s concubines whom he left to care for the palace. All Israel will hear that you have made yourself repulsive to your father. Then your followers will be motivated to support you.\u201d ", "comment": "tn Heb \u201cgo to\u201d; NAB \u201chave (+ sexual NCV) relations with\u201d; TEV \u201chave intercourse with\u201d; NLT \u201cGo and sleep with.\u201d
tn Heb \u201cand the hands of all who are with you will be strengthened.\u201d"}, {"pk": 2833188, "translation": "NET", "book": 10, "chapter": 16, "verse": 22, "text": "So they pitched a tent for Absalom on the roof, and Absalom had sex with his father\u2019s concubines in the sight of all Israel.", "comment": "sn That is, on top of the flat roof of the palace, so it would be visible to the public.
tn Heb \u201cwent to\u201d; NAB \u201che visited his father\u2019s concubines\u201d; NIV \u201clay with his father\u2019s concubines\u201d; TEV \u201cwent in and had intercourse with.\u201d"}, {"pk": 2833189, "translation": "NET", "book": 10, "chapter": 16, "verse": 23, "text": "In those days Ahithophel\u2019s advice was considered as valuable as a prophetic revelation. Both David and Absalom highly regarded the advice of Ahithophel.", "comment": "tn Heb \u201cSo was all the advice of Ahithophel, also to David, also to Absalom.\u201d
tn Heb \u201cAnd the advice of Ahithophel which he advised in those days was as when one inquires of the word of God.\u201d"}, {"pk": 2833190, "translation": "NET", "book": 10, "chapter": 17, "verse": 1, "text": "Ahithophel said to Absalom, \u201cLet me pick out twelve thousand men. Then I will go and pursue David this very night."}, {"pk": 2833191, "translation": "NET", "book": 10, "chapter": 17, "verse": 2, "text": "When I catch up with him he will be exhausted and worn out. I will rout him, and the entire army that is with him will flee. I will kill only the king", "comment": "tn Heb \u201cand I will come upon him.\u201d
tn Heb \u201cexhausted and slack of hands.\u201d"}, {"pk": 2833192, "translation": "NET", "book": 10, "chapter": 17, "verse": 3, "text": "and will bring the entire army back to you. In exchange for the life of the man you are seeking, you will get back everyone. The entire army will return unharmed.\u201d", "comment": "tc Heb \u201clike the returning of all, the man whom you are seeking.\u201d The LXX reads differently: \u201cAnd I will return all the people to you the way a bride returns to her husband, except for the life of the one man whom you are seeking.\u201d The other early versions also struggled with this verse. Modern translations are divided as well: the NAB, NRSV, REB, and NLT follow the LXX, while the NASB and NIV follow the Hebrew text.
tn Heb \u201call of the people will be safe.\u201d"}, {"pk": 2833193, "translation": "NET", "book": 10, "chapter": 17, "verse": 4, "text": "This seemed like a good idea to Absalom and to all the leaders of Israel.", "comment": "tn Heb \u201celders.\u201d"}, {"pk": 2833194, "translation": "NET", "book": 10, "chapter": 17, "verse": 5, "text": "But Absalom said, \u201cCall for Hushai the Arkite, and let\u2019s hear what he has to say.\u201d", "comment": "tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.
tn Heb \u201cwhat is in his mouth.\u201d"}, {"pk": 2833195, "translation": "NET", "book": 10, "chapter": 17, "verse": 6, "text": "So Hushai came to Absalom. Absalom said to him, \u201cHere is what Ahithophel has advised. Should we follow his advice? If not, what would you recommend?\u201d"}, {"pk": 2833196, "translation": "NET", "book": 10, "chapter": 17, "verse": 7, "text": "Hushai replied to Absalom, \u201cAhithophel\u2019s advice is not sound this time.\u201d", "comment": "tn Heb \u201cNot good is the advice which Ahithophel has advised at this time.\u201d"}, {"pk": 2833197, "translation": "NET", "book": 10, "chapter": 17, "verse": 8, "text": "Hushai went on to say, \u201cYou know your father and his men \u2014 they are soldiers and are as dangerous as a bear out in the wild that has been robbed of her cubs. Your father is an experienced soldier; he will not stay overnight with the army.", "comment": "tc The LXX (with the exception of the recensions of Origen and Lucian) repeats the description as follows: \u201cJust as a female bear bereft of cubs in a field.\u201d"}, {"pk": 2833198, "translation": "NET", "book": 10, "chapter": 17, "verse": 9, "text": "At this very moment he is hiding out in one of the caves or in some other similar place. If it should turn out that he attacks our troops first, whoever hears about it will say, \u2018Absalom\u2019s army has been slaughtered!\u2019", "comment": "tn Heb \u201cthat he falls on them [i.e., Absalom\u2019s troops] at the first [encounter]; or \u201cthat some of them [i.e., Absalom\u2019s troops] fall at the first [encounter].\u201d"}, {"pk": 2833199, "translation": "NET", "book": 10, "chapter": 17, "verse": 10, "text": "If that happens even the bravest soldier \u2014 one who is lion-hearted \u2014 will virtually melt away. For all Israel knows that your father is a warrior and that those who are with him are brave."}, {"pk": 2833200, "translation": "NET", "book": 10, "chapter": 17, "verse": 11, "text": "My advice therefore is this: Let all Israel from Dan to Beer Sheba \u2014 in number like the sand by the sea! \u2014 be mustered to you, and you lead them personally into battle."}, {"pk": 2833201, "translation": "NET", "book": 10, "chapter": 17, "verse": 12, "text": "We will come against him wherever he happens to be found. We will descend on him like the dew falls on the ground. Neither he nor any of the men who are with him will be spared alive \u2014 not one of them!"}, {"pk": 2833202, "translation": "NET", "book": 10, "chapter": 17, "verse": 13, "text": "If he regroups in a city, all Israel will take up ropes to that city and drag it down to the valley, so that not a single pebble will be left there!\u201d"}, {"pk": 2833203, "translation": "NET", "book": 10, "chapter": 17, "verse": 14, "text": "Then Absalom and all the men of Israel said, \u201cThe advice of Hushai the Arkite sounds better than the advice of Ahithophel.\u201d Now the LORD had decided to frustrate the sound advice of Ahithophel, so that the LORD could bring disaster on Absalom.", "comment": "tn Heb \u201ccommanded.\u201d"}, {"pk": 2833204, "translation": "NET", "book": 10, "chapter": 17, "verse": 15, "text": "Then Hushai reported to Zadok and Abiathar the priests, \u201cHere is what Ahithophel has advised Absalom and the leaders of Israel to do, and here is what I have advised.", "comment": "tn Heb \u201celders.\u201d"}, {"pk": 2833205, "translation": "NET", "book": 10, "chapter": 17, "verse": 16, "text": "Now send word quickly to David and warn him, \u201cDon\u2019t spend the night at the fords of the desert tonight. Instead, be sure you cross over, or else the king and everyone who is with him may be overwhelmed.\u201d", "comment": "tn Heb \u201cswallowed up.\u201d
tn That is, \u201ccross over the Jordan River.\u201d
tn Heb \u201csend quickly and tell David saying.\u201d
tn Or \u201cwilderness\u201d (so KJV, NASB, NRSV, TEV)."}, {"pk": 2833206, "translation": "NET", "book": 10, "chapter": 17, "verse": 17, "text": "Now Jonathan and Ahimaaz were staying in En Rogel. A female servant would go and inform them, and they would then go and inform King David. It was not advisable for them to be seen going into the city."}, {"pk": 2833207, "translation": "NET", "book": 10, "chapter": 17, "verse": 18, "text": "But a young man saw them on one occasion and informed Absalom. So the two of them quickly departed and went to the house of a man in Bahurim. There was a well in his courtyard, and they got down in it."}, {"pk": 2833208, "translation": "NET", "book": 10, "chapter": 17, "verse": 19, "text": "His wife then took the covering and spread it over the top of the well and scattered some grain over it. No one was aware of what she had done."}, {"pk": 2833209, "translation": "NET", "book": 10, "chapter": 17, "verse": 20, "text": "When the servants of Absalom approached the woman at her home, they asked, \u201cWhere are Ahimaaz and Jonathan?\u201d The woman replied to them, \u201cThey crossed over the stream.\u201d Absalom\u2019s men searched but did not find them, so they returned to Jerusalem.", "comment": "tn Heb \u201cthey\u201d; the referents (Absalom\u2019s men) have been specified in the translation for clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833210, "translation": "NET", "book": 10, "chapter": 17, "verse": 21, "text": "After the men had left, Ahimaaz and Jonathan climbed out of the well. Then they left and informed King David. They advised David, \u201cGet up and cross the stream quickly, for Ahithophel has devised a plan to catch you.\u201d", "comment": "tn Heb \u201cfor thus Ahithophel has devised against you.\u201d The expression \u201cthus\u201d is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1\u20133). The men would surely have outlined the plan in as much detail as they had been given by the messenger.
tn Heb \u201cthey\u201d; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.
tn Heb \u201cthe water.\u201d"}, {"pk": 2833211, "translation": "NET", "book": 10, "chapter": 17, "verse": 22, "text": "So David and all the people who were with him got up and crossed the Jordan River. By dawn there was not one person left who had not crossed the Jordan.", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text here or in v. 24, but has been supplied in the translation for clarity."}, {"pk": 2833212, "translation": "NET", "book": 10, "chapter": 17, "verse": 23, "text": "When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave of his father.", "comment": "tc The Greek recensions of Origen and Lucian have here \u201chouse\u201d for \u201cgrave.\u201d"}, {"pk": 2833213, "translation": "NET", "book": 10, "chapter": 17, "verse": 24, "text": "Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River."}, {"pk": 2833214, "translation": "NET", "book": 10, "chapter": 17, "verse": 25, "text": "Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married Abigail the daughter of Nahash and sister of Zeruiah, Joab\u2019s mother.)", "comment": "tn Heb \u201ccome to.\u201d"}, {"pk": 2833215, "translation": "NET", "book": 10, "chapter": 17, "verse": 26, "text": "The army of Israel and Absalom camped in the land of Gilead.", "comment": "tn Heb \u201cand Israel.\u201d"}, {"pk": 2833216, "translation": "NET", "book": 10, "chapter": 17, "verse": 27, "text": "When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim"}, {"pk": 2833217, "translation": "NET", "book": 10, "chapter": 17, "verse": 28, "text": "brought bedding, basins, and pottery utensils. They also brought food for David and all who were with him, including wheat, barley, flour, roasted grain, beans, lentils,", "comment": "tc The MT adds \u201croasted grain\u201d \u05d5\u05b0\u05e7\u05b8\u05dc\u05b4\u05d9 (v\u00ffqali) at the end of v. 28, apparently accidentally repeating the word from its earlier occurrence in this verse. With the LXX, the Syriac Peshitta, and an Old Latin ms the translation deletes this second occurrence of the word."}, {"pk": 2833218, "translation": "NET", "book": 10, "chapter": 17, "verse": 29, "text": "honey, curds, flocks, and cheese. For they said, \u201cThe people are no doubt hungry, tired, and thirsty there in the desert.\u201d", "comment": "tn Heb \u201ccheese of the herd,\u201d probably referring to cheese from cow\u2019s milk (rather than goat\u2019s milk).
tn Or \u201cwilderness\u201d (so KJV, NASB, NRSV, TEV, NLT)."}, {"pk": 2833219, "translation": "NET", "book": 10, "chapter": 18, "verse": 1, "text": "David assembled the army that was with him. He appointed leaders of thousands and leaders of hundreds."}, {"pk": 2833220, "translation": "NET", "book": 10, "chapter": 18, "verse": 2, "text": "David then sent out the army \u2014 a third under the leadership of Joab, a third under the leadership of Joab\u2019s brother Abishai son of Zeruiah, and a third under the leadership of Ittai the Gittite. The king said to the troops, \u201cI too will indeed march out with you.\u201d"}, {"pk": 2833221, "translation": "NET", "book": 10, "chapter": 18, "verse": 3, "text": "But the soldiers replied, \u201cYou should not do this! For if we should have to make a rapid retreat, they won\u2019t be too concerned about us. Even if half of us should die, they won\u2019t be too concerned about us. But you are like ten thousand of us! So it is better if you remain in the city for support.\u201d", "comment": "tn Heb \u201cmarch out.\u201d
tn Heb \u201cthey will not place to us heart.\u201d
tc The translation follows the LXX (except for the Lucianic recension), Symmachus, and Vulgate in reading \u05d0\u05b8\u05ea\u05bc\u05b8\u05d4 (\u2019atta, \u201cyou\u201d) rather than MT \u05e2\u05b8\u05ea\u05bc\u05b8\u05d4 (\u2019atta, \u201cnow\u201d).
tn Heb \u201cthe people said.\u201d"}, {"pk": 2833222, "translation": "NET", "book": 10, "chapter": 18, "verse": 4, "text": "Then the king said to them, \u201cI will do whatever seems best to you.\u201d So the king stayed beside the city gate, while all the army marched out by hundreds and by thousands."}, {"pk": 2833223, "translation": "NET", "book": 10, "chapter": 18, "verse": 5, "text": "The king gave this order to Joab, Abishai, and Ittai: \u201cFor my sake deal gently with the young man Absalom.\u201d Now the entire army was listening when the king gave all the leaders this order concerning Absalom."}, {"pk": 2833224, "translation": "NET", "book": 10, "chapter": 18, "verse": 6, "text": "Then the army marched out to the field to fight against Israel. The battle took place in the forest of Ephraim."}, {"pk": 2833225, "translation": "NET", "book": 10, "chapter": 18, "verse": 7, "text": "The army of Israel was defeated there by David\u2019s men. The slaughter there was great that day \u2014 20,000 soldiers were killed.", "comment": "tn Heb \u201cservants\u201d (also in v. 9)."}, {"pk": 2833226, "translation": "NET", "book": 10, "chapter": 18, "verse": 8, "text": "The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day."}, {"pk": 2833227, "translation": "NET", "book": 10, "chapter": 18, "verse": 9, "text": "Then Absalom happened to come across David\u2019s men. Now as Absalom was riding on his mule, it went under the branches of a large oak tree. His head got caught in the oak and he was suspended in midair, while the mule he had been riding kept going.", "comment": "tn Heb \u201cthe.\u201d
tn Heb \u201cthe donkey.\u201d
tn Heb \u201cbetween the sky and the ground.\u201d"}, {"pk": 2833228, "translation": "NET", "book": 10, "chapter": 18, "verse": 10, "text": "When one of the men saw this, he reported it to Joab saying, \u201cI saw Absalom hanging in an oak tree.", "comment": "tc 4QSama lacks the word \u201cone.\u201d"}, {"pk": 2833229, "translation": "NET", "book": 10, "chapter": 18, "verse": 11, "text": "Joab replied to the man who was telling him this, \u201cWhat! You saw this? Why didn\u2019t you strike him down right on the spot? I would have given you ten pieces of silver and a commemorative belt!\u201d", "comment": "tn Heb \u201cWhy did you not strike him down there to the ground.\u201d
tn Heb \u201cten [shekels] of silver.\u201d This would have been about 4 ounces (114 grams) of silver by weight.
tn Heb \u201cand a girdle\u201d (so KJV); NIV \u201ca warrior\u2019s belt\u201d; CEV \u201ca special belt\u201d; NLT \u201ca hero\u2019s belt.\u201d"}, {"pk": 2833230, "translation": "NET", "book": 10, "chapter": 18, "verse": 12, "text": "The man replied to Joab, \u201cEven if I were receiving a thousand pieces of silver, I would not strike the king\u2019s son! In our very presence the king gave this order to you and Abishai and Ittai, \u2018Protect the young man Absalom for my sake.\u2019", "comment": "tn Heb \u201cextend my hand against.\u201d
tc The Hebrew text is very difficult here. The MT reads \u05de\u05b4\u05d9 (mi, \u201cwho\u201d), apparently yielding the following sense: \u201cShow care, whoever you might be, for the youth Absalom.\u201d The Syriac Peshitta reads li (\u201cfor me\u201d), the Hebrew counterpart of which may also lie behind the LXX rendering \u03bc\u03bf\u03b9 (moi, \u201cfor me\u201d). This reading seems preferable here, since it restores sense to the passage and most easily explains the rise of the variant.
tn Heb \u201cweighing out in my hand.\u201d
tn Heb \u201ca thousand [shekels] of silver.\u201d This would have been about 25 pounds (11.4 kg) of silver by weight.
tn Heb \u201cin our ears.\u201d
tc The translation follows the Qere and many medieval Hebrew mss in reading \u05d5\u05b0\u05dc\u05d5\u05bc (v\u00fflu, \u201cand if\u201d) rather than MT \u05d5\u05b0\u05dc\u05b9\u05d0 (v\u00fflo\u2019, \u201cand not\u201d)."}, {"pk": 2833231, "translation": "NET", "book": 10, "chapter": 18, "verse": 13, "text": "If I had acted at risk of my own life \u2014 and nothing is hidden from the king! \u2014 you would have abandoned me.\u201d", "comment": "tc The translation follows the Qere, many medieval Hebrew mss, and a number of the ancient versions in reading \u05d1\u05b0\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (v\u00ffnafshi, \u201cagainst my life\u201d) rather than the MT \u05d1\u05b0\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05d5\u05b9 (v\u00ffnafsho, \u201cagainst his life\u201d).
tn Heb \u201cstood aloof.\u201d"}, {"pk": 2833232, "translation": "NET", "book": 10, "chapter": 18, "verse": 14, "text": "Joab replied, \u201cI will not wait around like this for you!\u201d He took three spears in his hand and thrust them into the middle of Absalom while he was still alive in the middle of the oak tree.", "comment": "tn There is a play on the word \u201cheart\u201d here that is difficult to reproduce in English. Literally the Hebrew text says \u201che took three spears in his hand and thrust them into the heart of Absalom while he was still alive in the heart of the oak tree.\u201d This figure of speech involves the use of the same word in different senses and is known as antanaclasis. It is illustrated in the familiar saying from the time of the American Revolution: \u201cIf we don\u2019t hang together, we will all hang separately.\u201d The present translation understands \u201cheart\u201d to be used somewhat figuratively for \u201cchest\u201d (cf. TEV, CEV), which explains why Joab\u2019s armor bearers could still \u201ckill\u201d Absalom after he had been stabbed with three spears through the \u201cheart.\u201d Since trees do not have \u201cchests\u201d either, the translation uses \u201cmiddle.\u201d"}, {"pk": 2833233, "translation": "NET", "book": 10, "chapter": 18, "verse": 15, "text": "Then ten soldiers who were Joab\u2019s armor bearers struck Absalom and finished him off."}, {"pk": 2833234, "translation": "NET", "book": 10, "chapter": 18, "verse": 16, "text": "Then Joab blew the trumpet and the army turned back from chasing Israel, for Joab had called for the army to halt.", "comment": "tn Heb \u201cthe shophar\u201d (the ram\u2019s horn trumpet)."}, {"pk": 2833235, "translation": "NET", "book": 10, "chapter": 18, "verse": 17, "text": "They took Absalom, threw him into a large pit in the forest, and stacked a huge pile of stones over him. In the meantime all the Israelite soldiers fled to their homes.", "comment": "tn Heb \u201cand all Israel fled, each to his tent.\u201d In this context this refers to the supporters of Absalom (see vv. 6\u20137, 16)."}, {"pk": 2833236, "translation": "NET", "book": 10, "chapter": 18, "verse": 18, "text": "Prior to this Absalom had set up a monument and dedicated it to himself in the King\u2019s Valley, reasoning \u201cI have no son who will carry on my name.\u201d He named the monument after himself, and to this day it is known as Absalom\u2019s Memorial.", "comment": "tn Heb \u201cand.\u201d This disjunctive clause (conjunction + subject + verb) describes an occurrence that preceded the events just narrated.
tn Heb \u201ca pillar.\u201d"}, {"pk": 2833237, "translation": "NET", "book": 10, "chapter": 18, "verse": 19, "text": "Then Ahimaaz the son of Zadok said, \u201cLet me run and give the king the good news that the LORD has vindicated him before his enemies.\u201d", "comment": "tn Heb \u201cthat the Lord has vindicated him from the hand of his enemies.\u201d"}, {"pk": 2833238, "translation": "NET", "book": 10, "chapter": 18, "verse": 20, "text": "But Joab said to him, \u201cYou will not be a bearer of good news today. You will bear good news some other day, but not today, for the king\u2019s son is dead.\u201d", "comment": "tn Heb \u201cbut this day you will not bear good news.\u201d"}, {"pk": 2833239, "translation": "NET", "book": 10, "chapter": 18, "verse": 21, "text": "Then Joab said to the Cushite, \u201cGo and tell the king what you have seen.\u201d After bowing to Joab, the Cushite ran off."}, {"pk": 2833240, "translation": "NET", "book": 10, "chapter": 18, "verse": 22, "text": "Ahimaaz the son of Zadok again spoke to Joab, \u201cWhatever happens, let me go after the Cushite.\u201d But Joab said, \u201cWhy is it that you want to go, my son? You have no good news that will bring you a reward.\u201d"}, {"pk": 2833241, "translation": "NET", "book": 10, "chapter": 18, "verse": 23, "text": "But he said, \u201cWhatever happens, I want to go!\u201d So Joab said to him, \u201cThen go!\u201d So Ahimaaz ran by the way of the Jordan plain, and he passed the Cushite.", "comment": "tn Heb \u201che\u201d; the referent (Joab) has been specified in the translation for clarity.
tn The words \u201cbut he said\u201d are not in the Hebrew text. They are supplied in the translation for clarity."}, {"pk": 2833242, "translation": "NET", "book": 10, "chapter": 18, "verse": 24, "text": "Now David was sitting between the inner and outer gates, and the watchman went up to the roof over the gate at the wall. When he looked, he saw a man running by himself.", "comment": "tn Heb \u201cthe two gates.\u201d"}, {"pk": 2833243, "translation": "NET", "book": 10, "chapter": 18, "verse": 25, "text": "So the watchman called out and informed the king. The king said, \u201cIf he is by himself, he brings good news.\u201d The runner came ever closer.", "comment": "tn Heb \u201che\u201d; the referent (the runner) has been specified in the translation for clarity.
tn Heb \u201cgood news is in his mouth.\u201d"}, {"pk": 2833244, "translation": "NET", "book": 10, "chapter": 18, "verse": 26, "text": "Then the watchman saw another man running. The watchman called out to the gatekeeper, \u201cThere is another man running by himself.\u201d The king said, \u201cThis one also is bringing good news.\u201d"}, {"pk": 2833245, "translation": "NET", "book": 10, "chapter": 18, "verse": 27, "text": "The watchman said, \u201cIt appears to me that the first runner is Ahimaaz son of Zadok.\u201d The king said, \u201cHe is a good man, and he comes with good news.\u201d", "comment": "tn Heb \u201cI am seeing the running of the first one like the running of Ahimaaz.\u201d"}, {"pk": 2833246, "translation": "NET", "book": 10, "chapter": 18, "verse": 28, "text": "Then Ahimaaz called out and said to the king, \u201cGreetings!\u201d He bowed down before the king with his face toward the ground and said, \u201cMay the LORD your God be praised because he has defeated the men who opposed my lord the king!\u201d", "comment": "tn Heb \u201cdelivered over.\u201d
tn Heb \u201cPeace.\u201d
tn Heb \u201clifted their hand against.\u201d"}, {"pk": 2833247, "translation": "NET", "book": 10, "chapter": 18, "verse": 29, "text": "The king replied, \u201cHow is the young man Absalom?\u201d Ahimaaz replied, \u201cI saw a great deal of confusion when Joab was sending the king\u2019s servant and me, your servant, but I don\u2019t know what it was all about.\u201d"}, {"pk": 2833248, "translation": "NET", "book": 10, "chapter": 18, "verse": 30, "text": "The king said, \u201cTurn aside and take your place here.\u201d So he turned aside and waited."}, {"pk": 2833249, "translation": "NET", "book": 10, "chapter": 18, "verse": 31, "text": "Then the Cushite arrived and said, \u201cMay my lord the king now receive the good news! The LORD has vindicated you today and delivered you from the hand of all who have rebelled against you!\u201d", "comment": "tn Heb \u201cfor the Lord has vindicated you today from the hand of all those rising against you.\u201d
tn Heb \u201cAnd look, the Cushite came and the Cushite said.\u201d"}, {"pk": 2833250, "translation": "NET", "book": 10, "chapter": 18, "verse": 32, "text": "The king asked the Cushite, \u201cHow is the young man Absalom?\u201d The Cushite replied, \u201cMay the enemies of my lord the king and all who have plotted against you be like that young man!\u201d", "comment": "tn Heb \u201cand all those rising against you for evil.\u201d"}, {"pk": 2833251, "translation": "NET", "book": 10, "chapter": 18, "verse": 33, "text": "(19:1) The king then became very upset. He went up to the upper room over the gate and wept. As he went he said, \u201cMy son, Absalom! My son, my son, Absalom! If only I could have died in your place! Absalom, my son, my son!\u201d", "comment": "sn This marks the beginning of ch. 19 in the Hebrew text. Beginning with 18:33, the verse numbers through 19:43 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 18:33 ET = 19:1 HT, 19:1 ET = 19:2 HT, 19:2 ET = 19:3 HT, etc., through 19:43 ET = 19:44 HT. From 20:1 the versification in the English Bible and the Hebrew Bible is again the same.
tc One medieval Hebrew ms, some mss of the LXX, and the Vulgate lack this repeated occurrence of \u201cmy son\u201d due to haplography.
tc The Lucianic Greek recension and Syriac Peshitta lack this repeated occurrence of \u201cmy son\u201d due to haplography."}, {"pk": 2833252, "translation": "NET", "book": 10, "chapter": 19, "verse": 1, "text": "(19:2) Joab was told, \u201cThe king is weeping and mourning over Absalom.\u201d"}, {"pk": 2833253, "translation": "NET", "book": 10, "chapter": 19, "verse": 2, "text": "So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, \u201cThe king is grieved over his son.\u201d"}, {"pk": 2833254, "translation": "NET", "book": 10, "chapter": 19, "verse": 3, "text": "That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle."}, {"pk": 2833255, "translation": "NET", "book": 10, "chapter": 19, "verse": 4, "text": "The king covered his face and cried out loudly, \u201cMy son, Absalom! Absalom, my son, my son!\u201d", "comment": "tn Heb \u201cwith a great voice.\u201d"}, {"pk": 2833256, "translation": "NET", "book": 10, "chapter": 19, "verse": 5, "text": "So Joab visited the king at his home. He said, \u201cToday you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines.", "comment": "tn Heb \u201ccame to.\u201d"}, {"pk": 2833257, "translation": "NET", "book": 10, "chapter": 19, "verse": 6, "text": "You seem to love your enemies and hate your friends! For you have as much as declared today that leaders and servants don\u2019t matter to you. I realize now that if Absalom were alive and all of us were dead today, it would be all right with you.", "comment": "tn Heb \u201ctoday.\u201d
tc The translation follows the Qere, 4QSama, and many medieval Hebrew mss in reading \u05dc\u05d5\u05bc (lu, \u201cif\u201d) rather than MT \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d).
tc The Lucianic Greek recension and Syriac Peshitta lack \u201ctoday.\u201d"}, {"pk": 2833258, "translation": "NET", "book": 10, "chapter": 19, "verse": 7, "text": "So get up now and go out and give some encouragement to your servants. For I swear by the LORD that if you don\u2019t go out there, not a single man will stay here with you tonight! This disaster will be worse for you than any disaster that has overtaken you from your youth right to the present time!\u201d", "comment": "tn Heb \u201cand speak to the heart of.\u201d"}, {"pk": 2833259, "translation": "NET", "book": 10, "chapter": 19, "verse": 8, "text": "So the king got up and sat at the city gate. When all the people were informed that the king was sitting at the city gate, they all came before him. But the Israelite soldiers had all fled to their own homes.", "comment": "tn The Hebrew text has simply \u201cIsrael\u201d (see 18:16\u201317).
tn Heb \u201call the people.\u201d
tn Heb \u201chad fled, each to his tent.\u201d"}, {"pk": 2833260, "translation": "NET", "book": 10, "chapter": 19, "verse": 9, "text": "All the people throughout all the tribes of Israel were arguing among themselves saying, \u201cThe king delivered us from the hand of our enemies. He rescued us from the hand of the Philistines, but now he has fled from the land because of Absalom."}, {"pk": 2833261, "translation": "NET", "book": 10, "chapter": 19, "verse": 10, "text": "But Absalom, whom we anointed as our king, has died in battle. So now why do you hesitate to bring the king back?\u201d", "comment": "tn Heb \u201cover us.\u201d
tc The LXX includes the following words at the end of v. 11: \u201cAnd what all Israel was saying came to the king\u2019s attention.\u201d The words are misplaced in the LXX from v. 12 (although the same statement appears there in the LXX as well)."}, {"pk": 2833262, "translation": "NET", "book": 10, "chapter": 19, "verse": 11, "text": "Then King David sent a message to Zadok and Abiathar the priests saying, \u201cTell the elders of Judah, \u2018Why should you delay any further in bringing the king back to his palace, when everything Israel is saying has come to the king\u2019s attention.", "comment": "tc The Hebrew text adds \u201cto his house\u201d (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here.
tn Heb \u201chis house.\u201d"}, {"pk": 2833263, "translation": "NET", "book": 10, "chapter": 19, "verse": 12, "text": "You are my brothers \u2014 my very own flesh and blood! Why should you delay any further in bringing the king back?\u2019", "comment": "tn Heb \u201cmy bone and my flesh.\u201d"}, {"pk": 2833264, "translation": "NET", "book": 10, "chapter": 19, "verse": 13, "text": "Say to Amasa, \u2018Are you not my flesh and blood? God will punish me severely, if from this time on you are not the commander of my army in place of Joab!\u2019\u201d", "comment": "tn Heb \u201cThus God will do to me and thus he will add.\u201d
tn Heb \u201cmy bone and my flesh.\u201d"}, {"pk": 2833265, "translation": "NET", "book": 10, "chapter": 19, "verse": 14, "text": "He won over the hearts of all the men of Judah as though they were one man. Then they sent word to the king saying, \u201cReturn, you and all your servants as well.\u201d", "comment": "tn The referent of \u201che\u201d is not entirely clear: cf. NCV \u201cDavid\u201d; TEV \u201cDavid\u2019s words\u201d; NRSV, NLT \u201cAmasa.\u201d"}, {"pk": 2833266, "translation": "NET", "book": 10, "chapter": 19, "verse": 15, "text": "So the king returned and came to the Jordan River. Now the people of Judah had come to Gilgal to meet the king and to help him cross the Jordan.", "comment": "tn The Hebrew text has simply \u201cJudah.\u201d
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
tn Heb \u201cthe king.\u201d The pronoun (\u201chim\u201d) has been used in the translation to avoid redundancy."}, {"pk": 2833267, "translation": "NET", "book": 10, "chapter": 19, "verse": 16, "text": "Shimei son of Gera the Benjaminite from Bahurim came down quickly with the men of Judah to meet King David."}, {"pk": 2833268, "translation": "NET", "book": 10, "chapter": 19, "verse": 17, "text": "There were a thousand men from Benjamin with him, along with Ziba the servant of Saul\u2019s household, and with him his fifteen sons and twenty servants. They hurriedly crossed the Jordan within sight of the king.", "comment": "tn Heb \u201cyouth.\u201d
tn Heb \u201crushed into.\u201d"}, {"pk": 2833269, "translation": "NET", "book": 10, "chapter": 19, "verse": 18, "text": "They crossed at the ford in order to help the king\u2019s household cross and to do whatever he thought appropriate. Now after he had crossed the Jordan, Shimei son of Gera threw himself down before the king."}, {"pk": 2833270, "translation": "NET", "book": 10, "chapter": 19, "verse": 19, "text": "He said to the king, \u201cDon\u2019t think badly of me, my lord, and don\u2019t recall the sin of your servant on the day when you, my lord the king, left Jerusalem! Please don\u2019t call it to mind!", "comment": "tn Though this verb in the MT is 3rd person masculine singular, it should probably be read as 2nd person masculine singular. It is one of fifteen places where the Masoretes placed a dot over each of the letters of the word in question in order to call attention to their suspicion of the word. Their concern in this case apparently had to do with the fact that this verb and the two preceding verbs alternate from third person to second and back again to third. Words marked in this way in Hebrew manuscripts or printed editions are said to have puncta extrordinaria, or \u201cextraordinary points.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833271, "translation": "NET", "book": 10, "chapter": 19, "verse": 20, "text": "For I, your servant, know that I sinned, and I have come today as the first of all the house of Joseph to come down to meet my lord the king.\u201d", "comment": "tn The Hebrew text has simply \u201cyour servant.\u201d"}, {"pk": 2833272, "translation": "NET", "book": 10, "chapter": 19, "verse": 21, "text": "Abishai son of Zeruiah replied, \u201cFor this should not Shimei be put to death? After all, he cursed the LORD\u2019s anointed!\u201d"}, {"pk": 2833273, "translation": "NET", "book": 10, "chapter": 19, "verse": 22, "text": "But David said, \u201cWhat do we have in common, you sons of Zeruiah? You are like my enemy today! Should anyone be put to death in Israel today? Don\u2019t you realize that today I am king over Israel?\u201d", "comment": "tn Heb \u201cwhat to me and to you.\u201d"}, {"pk": 2833274, "translation": "NET", "book": 10, "chapter": 19, "verse": 23, "text": "The king said to Shimei, \u201cYou won\u2019t die.\u201d The king vowed an oath concerning this.", "comment": "tn Heb \u201cswore to him.\u201d"}, {"pk": 2833275, "translation": "NET", "book": 10, "chapter": 19, "verse": 24, "text": "Now Mephibosheth, Saul\u2019s grandson, came down to meet the king. From the day the king had left until the day he safely returned, Mephibosheth had not cared for his feet nor trimmed his mustache nor washed his clothes.", "comment": "tn Heb \u201cdone his feet.\u201d
tn Heb \u201cson.\u201d
tn Heb \u201cin peace.\u201d So also in v. 31.
tn Heb \u201che\u201d; the referent (Mephibosheth) has been specified in the translation for clarity.
tn Heb \u201cdone.\u201d"}, {"pk": 2833276, "translation": "NET", "book": 10, "chapter": 19, "verse": 25, "text": "When he came from Jerusalem to meet the king, the king asked him, \u201cWhy didn\u2019t you go with me, Mephibosheth?\u201d"}, {"pk": 2833277, "translation": "NET", "book": 10, "chapter": 19, "verse": 26, "text": "He replied, \u201cMy lord the king, my servant deceived me! I said, \u2018Let me get my donkey saddled so that I can ride on it and go with the king,\u2019 for I am lame.", "comment": "tn Heb \u201cyour servant.\u201d
tn Heb \u201cyour servant.\u201d"}, {"pk": 2833278, "translation": "NET", "book": 10, "chapter": 19, "verse": 27, "text": "But my servant has slandered me to my lord the king. But my lord the king is like an angel of God. Do whatever seems appropriate to you.", "comment": "tn Heb \u201cand he\u201d; the referent (the servant) has been specified in the translation for clarity.
tn Heb \u201cyour servant.\u201d"}, {"pk": 2833279, "translation": "NET", "book": 10, "chapter": 19, "verse": 28, "text": "After all, there was no one in the entire house of my grandfather who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! What further claim do I have to ask the king for anything?\u201d", "comment": "tn Heb \u201cand you placed your servant among those who eat at your table.\u201d
tn Heb \u201cfather.\u201d
tn Heb \u201cto cry out to.\u201d"}, {"pk": 2833280, "translation": "NET", "book": 10, "chapter": 19, "verse": 29, "text": "Then the king replied to him, \u201cWhy should you continue speaking like this? You and Ziba will inherit the field together.\u201d"}, {"pk": 2833281, "translation": "NET", "book": 10, "chapter": 19, "verse": 30, "text": "Mephibosheth said to the king, \u201cLet him have the whole thing! My lord the king has returned safely to his house!\u201d", "comment": "tn Heb \u201cin peace.\u201d
tn Heb \u201ctake.\u201d"}, {"pk": 2833282, "translation": "NET", "book": 10, "chapter": 19, "verse": 31, "text": "Now when Barzillai the Gileadite had come down from Rogelim, he crossed the Jordan with the king so he could send him on his way from there.", "comment": "tc The MT reading \u05d0\u05b6\u05ea\u05be\u05d1\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05df (\u2019et-vayyarden, \u201cin the Jordan\u201d) is odd syntactically. The use of the preposition after the object marker \u05d0\u05b6\u05ea (\u2019et) is difficult to explain. Graphic confusion is likely in the MT; the translation assumes the reading \u05de\u05b4\u05d9\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05df (miyyarden, \u201cfrom the Jordan\u201d). Another possibility is to read the definite article on the front of \u201cJordan\u201d (\u05d4\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05df, hayyarden; \u201cthe Jordan\u201d)."}, {"pk": 2833283, "translation": "NET", "book": 10, "chapter": 19, "verse": 32, "text": "But Barzillai was very old \u2014 eighty years old, in fact \u2014 and he had taken care of the king when he stayed in Mahanaim, for he was a very rich man.", "comment": "tn Heb \u201cgreat.\u201d"}, {"pk": 2833284, "translation": "NET", "book": 10, "chapter": 19, "verse": 33, "text": "So the king said to Barzillai, \u201cCross over with me, and I will take care of you while you are with me in Jerusalem.\u201d"}, {"pk": 2833285, "translation": "NET", "book": 10, "chapter": 19, "verse": 34, "text": "Barzillai replied to the king, \u201cHow many days do I have left to my life, that I should go up with the king to Jerusalem?"}, {"pk": 2833286, "translation": "NET", "book": 10, "chapter": 19, "verse": 35, "text": "I am presently eighty years old. Am I able to discern good and bad? Can I taste what I eat and drink? Am I still able to hear the voices of male and female singers? Why should I continue to be a burden to my lord the king?", "comment": "tn Heb \u201cyour servant.\u201d
tn Heb \u201cyour servant.\u201d"}, {"pk": 2833287, "translation": "NET", "book": 10, "chapter": 19, "verse": 36, "text": "I will cross the Jordan with the king and go a short distance. Why should the king reward me in this way?", "comment": "tn Heb \u201cLike a little your servant will cross the Jordan with the king.\u201d"}, {"pk": 2833288, "translation": "NET", "book": 10, "chapter": 19, "verse": 37, "text": "Let me return so that I may die in my own city near the grave of my father and my mother. But look, here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever seems appropriate to you.\u201d", "comment": "tn Heb \u201cyour servant.\u201d"}, {"pk": 2833289, "translation": "NET", "book": 10, "chapter": 19, "verse": 38, "text": "The king replied, \u201cKimham will cross over with me, and I will do for him whatever I deem appropriate. And whatever you choose, I will do for you.\u201d"}, {"pk": 2833290, "translation": "NET", "book": 10, "chapter": 19, "verse": 39, "text": "So all the people crossed the Jordan, as did the king. After the king had kissed him and blessed him, Barzillai returned to his home.", "comment": "tn Heb \u201cto his place.\u201d"}, {"pk": 2833291, "translation": "NET", "book": 10, "chapter": 19, "verse": 40, "text": "When the king crossed over to Gilgal, Kimham crossed over with him. Now all the soldiers of Judah along with half of the soldiers of Israel had helped the king cross over.", "comment": "tc The translation follows the Qere and many medieval Hebrew mss in reading the Hiphil verb \u05d4\u05b6\u05e2\u05b1\u05d1\u05b4\u05d9\u05e8\u05d5\u05bc (he\u2019eviru, \u201cthey caused to pass over\u201d) rather than the Qal verb \u05d5\u05b7\u05d9\u05b0\u05e2\u05b1\u05d1\u05b4\u05e8\u05d5\u05bc (vay\u2019\u00ffviru, \u201cthey crossed over\u201d) of the MT.
tn The MT in this instance alone spells the name with final \u05df (nun, \u201cKimhan\u201d) rather than as elsewhere with final \u05dd (mem, \u201cKimham\u201d). As in most other translations, the conventional spelling (with \u05dd) has been used here to avoid confusion.
tn Heb \u201cpeople.\u201d"}, {"pk": 2833292, "translation": "NET", "book": 10, "chapter": 19, "verse": 41, "text": "Then all the men of Israel began coming to the king. They asked the king, \u201cWhy did our brothers, the men of Judah, sneak the king away and help the king and his household cross the Jordan \u2014 and not only him but all of David\u2019s men as well?\u201d"}, {"pk": 2833293, "translation": "NET", "book": 10, "chapter": 19, "verse": 42, "text": "All the men of Judah replied to the men of Israel, \u201cBecause the king is our close relative! Why are you so upset about this? Have we eaten at the king\u2019s expense? Or have we misappropriated anything for our own use?\u201d", "comment": "tn Heb \u201cfrom the king.\u201d"}, {"pk": 2833294, "translation": "NET", "book": 10, "chapter": 19, "verse": 43, "text": "The men of Israel replied to the men of Judah, \u201cWe have ten shares in the king, and we have a greater claim on David than you do! Why do you want to curse us? Weren\u2019t we the first to suggest bringing back our king?\u201d But the comments of the men of Judah were more severe than those of the men of Israel.", "comment": "tn The translation understands the verb in a desiderative sense, indicating the desire but not necessarily the completed action of the party in question. It is possible, however, that the verb should be given the more common sense of accomplished action, in which case it means here \u201cWhy have you cursed us?\u201d"}, {"pk": 2833295, "translation": "NET", "book": 10, "chapter": 20, "verse": 1, "text": "Now a wicked man named Sheba son of Bicri, a Benjaminite, happened to be there. He blew the trumpet and said, \u201cWe have no share in David; we have no inheritance in this son of Jesse! Every man go home, O Israel!\u201d", "comment": "tn Heb \u201ca man of worthlessness.\u201d
tn The expression used here \u05d9\u05b0\u05de\u05b4\u05d9\u05e0\u05b4\u05d9 (y\u00ffmini) is a short form of the more common \u201cBenjamin.\u201d It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.
tn Heb \u201cthe shophar\u201d (the ram\u2019s horn trumpet). So also v. 22.
tc The MT reads \u05dc\u05b0\u05d0\u05b9\u05d4\u05b8\u05dc\u05b8\u05d9\u05d5 (l\u00ff\u2019ohalav, \u201cto his tents\u201d). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be \u05dc\u05b0\u05d0\u05dc\u05b9\u05d4\u05b8\u05d9\u05d5 (le\u2019lohav, \u201cto his gods\u201d). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from \u201cgods\u201d to \u201ctents\u201d so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters."}, {"pk": 2833296, "translation": "NET", "book": 10, "chapter": 20, "verse": 2, "text": "So all the men of Israel deserted David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
tn Heb \u201cwent up from after.\u201d"}, {"pk": 2833297, "translation": "NET", "book": 10, "chapter": 20, "verse": 3, "text": "Then David went to his palace in Jerusalem. The king took the ten concubines he had left to care for the palace and placed them under confinement. Though he provided for their needs, he did not have sexual relations with them. They remained in confinement until the day they died, living out the rest of their lives as widows.", "comment": "tn Heb \u201che did not come to them\u201d; NAB \u201chas no further relations with them\u201d; NIV \u201cdid not lie with them\u201d; TEV \u201cdid not have intercourse with them\u201d; NLT \u201cwould no longer sleep with them.\u201d
tn Heb \u201chouse.\u201d
tn Heb \u201cand he placed them in a guarded house.\u201d"}, {"pk": 2833298, "translation": "NET", "book": 10, "chapter": 20, "verse": 4, "text": "Then the king said to Amasa, \u201cCall the men of Judah together for me in three days, and you be present here with them too.\u201d", "comment": "tn The present translation follows the Masoretic accentuation, with the major mark of disjunction (i.e., the atnach) placed at the word \u201cdays.\u201d However, some scholars have suggested moving the atnach to \u201cJudah\u201d a couple of words earlier. This would yield the following sense: \u201cThree days, and you be present here with them.\u201d The difference in meaning is slight, and the MT is acceptable as it stands."}, {"pk": 2833299, "translation": "NET", "book": 10, "chapter": 20, "verse": 5, "text": "So Amasa went out to call Judah together. But in doing so he took longer than the time that the king had allotted him."}, {"pk": 2833300, "translation": "NET", "book": 10, "chapter": 20, "verse": 6, "text": "Then David said to Abishai, \u201cNow Sheba son of Bicri will cause greater disaster for us than Absalom did! Take your lord\u2019s servants and pursue him. Otherwise he will secure fortified cities for himself and get away from us.\u201d", "comment": "tn Heb \u201cfind.\u201d The perfect verbal form is unexpected with the preceding word \u201cotherwise.\u201d We should probably read instead the imperfect. Although it is possible to understand the perfect here as indicating that the feared result is thought of as already having taken place (cf. BDB 814 s.v. \u05e4\u05bc\u05b6\u05df 2), it is more likely that the perfect is simply the result of scribal error. In this context the imperfect would be more consistent with the following verb \u05d5\u05b0\u05d4\u05b4\u05e6\u05bc\u05b4\u05d9\u05dc (v\u00ffhitsil, \u201cand he will get away\u201d)."}, {"pk": 2833301, "translation": "NET", "book": 10, "chapter": 20, "verse": 7, "text": "So Joab\u2019s men, accompanied by the Kerethites, the Pelethites, and all the warriors, left Jerusalem to pursue Sheba son of Bicri."}, {"pk": 2833302, "translation": "NET", "book": 10, "chapter": 20, "verse": 8, "text": "When they were near the big rock that is in Gibeon, Amasa came to them. Now Joab was dressed in military attire and had a dagger in its sheath belted to his waist. When he advanced, it fell out.", "comment": "sn The significance of the statement it fell out here is unclear. If the dagger fell out of its sheath before Joab got to Amasa, how then did he kill him? Josephus, Ant. 7.11.7 (7.284), suggested that as Joab approached Amasa he deliberately caused the dagger to fall to the ground at an opportune moment as though by accident. When he bent over and picked it up, he then stabbed Amasa with it. Others have tried to make a case for thinking that two swords are referred to \u2013 the one that fell out and another that Joab kept concealed until the last moment. But nothing in the text clearly supports this view. Perhaps Josephus\u2019 understanding is best, but it is by no means obvious in the text either."}, {"pk": 2833303, "translation": "NET", "book": 10, "chapter": 20, "verse": 9, "text": "Joab said to Amasa, \u201cHow are you, my brother?\u201d With his right hand Joab took hold of Amasa\u2019s beard as if to greet him with a kiss."}, {"pk": 2833304, "translation": "NET", "book": 10, "chapter": 20, "verse": 10, "text": "Amasa did not protect himself from the knife in Joab\u2019s other hand, and Joab stabbed him in the abdomen, causing Amasa\u2019s intestines to spill out on the ground. There was no need to stab him again; the first blow was fatal. Then Joab and his brother Abishai pursued Sheba son of Bicri.", "comment": "tn Heb \u201che\u201d; the referent (Joab) has been specified in the translation for clarity.
tn Heb \u201cand he did not repeat concerning him, and he died.\u201d
tn Heb \u201chis\u201d; the referent (Amasa) has been specified in the translation for clarity."}, {"pk": 2833305, "translation": "NET", "book": 10, "chapter": 20, "verse": 11, "text": "One of Joab\u2019s soldiers who stood over Amasa said, \u201cWhoever is for Joab and whoever is for David, follow Joab!\u201d", "comment": "tn Heb \u201ctakes delight in.\u201d"}, {"pk": 2833306, "translation": "NET", "book": 10, "chapter": 20, "verse": 12, "text": "Amasa was squirming in his own blood in the middle of the path, and this man had noticed that all the soldiers stopped. Having noticed that everyone who came across Amasa stopped, the man pulled him away from the path and into the field and threw a garment over him.", "comment": "tn Heb \u201chim\u201d; the referent (Amasa) has been specified in the translation for clarity.
tn Heb \u201cAmasa.\u201d For stylistic reasons the name has been replaced by the pronoun (\u201chim\u201d) in the translation.
tn Heb \u201che\u201d; the referent (the man who spoke up in v. 11) has been specified in the translation for clarity."}, {"pk": 2833307, "translation": "NET", "book": 10, "chapter": 20, "verse": 13, "text": "Once he had removed Amasa from the path, everyone followed Joab to pursue Sheba son of Bicri.", "comment": "tn Heb \u201chim\u201d; the referent (Amasa) has been specified in the translation for clarity."}, {"pk": 2833308, "translation": "NET", "book": 10, "chapter": 20, "verse": 14, "text": "Sheba traveled through all the tribes of Israel to Abel of Beth Maacah and all the Berite region. When they had assembled, they too joined him.", "comment": "tc In keeping with the form of the name in v. 15, the translation deletes the \u201cand\u201d found in the MT.
tn Heb \u201che\u201d; the referent (Sheba) has been specified in the translation for clarity.
tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05bc\u05b8\u05d4\u05b2\u05dc\u05d5\u05bc (vayyiqqahalu, \u201cand they were gathered together\u201d) rather than the Kethib of the MT \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05dc\u05bb\u05d4\u05d5\u05bc (vayyiqluhu, \u201cand they cursed him\u201d). The Kethib is the result of metathesis."}, {"pk": 2833309, "translation": "NET", "book": 10, "chapter": 20, "verse": 15, "text": "So Joab\u2019s men came and laid siege against him in Abel of Beth Maacah. They prepared a siege ramp outside the city which stood against its outer rampart. As all of Joab\u2019s soldiers were trying to break through the wall so that it would collapse,", "comment": "tn Heb \u201cthey.\u201d The following context makes it clear that this refers to Joab and his army.
tc The LXX has here \u1f10\u03bd\u03bf\u03bf\u1fe6\u03c3\u03b1\u03bd (enoousan, \u201cwere devising\u201d), which apparently presupposes the Hebrew word \u05de\u05b7\u05d7\u05b2\u05e9\u05b8\u05c1\u05d1\u05b4\u05d9\u05dd (makhashavim) rather than the MT \u05de\u05b7\u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05ea\u05b4\u05dd (mashkhitim, \u201cwere destroying\u201d). With a number of other scholars Driver thinks that the Greek variant may preserve the original reading, but this seems to be an unnecessary conclusion (but see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 346)."}, {"pk": 2833310, "translation": "NET", "book": 10, "chapter": 20, "verse": 16, "text": "a wise woman called out from the city, \u201cListen up! Listen up! Tell Joab, \u2018Come near so that I may speak to you.\u2019\u201d"}, {"pk": 2833311, "translation": "NET", "book": 10, "chapter": 20, "verse": 17, "text": "When he approached her, the woman asked, \u201cAre you Joab?\u201d He replied, \u201cI am.\u201d She said to him, \u201cListen to the words of your servant.\u201d He said, \u201cGo ahead. I\u2019m listening.\u201d"}, {"pk": 2833312, "translation": "NET", "book": 10, "chapter": 20, "verse": 18, "text": "She said, \u201cIn the past they would always say, \u2018Let them inquire in Abel,\u2019 and that is how they settled things."}, {"pk": 2833313, "translation": "NET", "book": 10, "chapter": 20, "verse": 19, "text": "I represent the peaceful and the faithful in Israel. You are attempting to destroy an important city in Israel. Why should you swallow up the LORD\u2019s inheritance?\u201d", "comment": "tn Heb \u201ca city and a mother.\u201d The expression is a hendiadys, meaning that this city was an important one in Israel and had smaller cities dependent on it."}, {"pk": 2833314, "translation": "NET", "book": 10, "chapter": 20, "verse": 20, "text": "Joab answered, \u201cGet serious! I don\u2019t want to swallow up or destroy anything!", "comment": "tn Heb \u201cFar be it, far be it from me.\u201d The expression is clearly emphatic, as may be seen in part by the repetition. P. K. McCarter, however, understands it to be coarser than the translation adopted here. He renders it as \u201cI\u2019ll be damned if\u2026\u201d (II Samuel [AB], 426, 429), which (while it is not a literal translation) may not be too far removed from the way a soldier might have expressed himself."}, {"pk": 2833315, "translation": "NET", "book": 10, "chapter": 20, "verse": 21, "text": "That\u2019s not the way things are. There is a man from the hill country of Ephraim named Sheba son of Bicri. He has rebelled against King David. Give me just this one man, and I will leave the city.\u201d The woman said to Joab, \u201cThis very minute his head will be thrown over the wall to you!\u201d", "comment": "tn Heb \u201clifted his hand.\u201d
tn Heb \u201cLook!\u201d"}, {"pk": 2833316, "translation": "NET", "book": 10, "chapter": 20, "verse": 22, "text": "Then the woman went to all the people with her wise advice and they cut off Sheba\u2019s head and threw it out to Joab. Joab blew the trumpet, and his men dispersed from the city, each going to his own home. Joab returned to the king in Jerusalem.", "comment": "tn Heb \u201chis tents.\u201d
tn Heb \u201che\u201d; the referent (Joab) has been specified in the translation for clarity.
tn Heb \u201cthey\u201d; the referent (Joab\u2019s men) has been specified in the translation for clarity."}, {"pk": 2833317, "translation": "NET", "book": 10, "chapter": 20, "verse": 23, "text": "Now Joab was the general in command of all the army of Israel. Benaiah the son of Jehoida was over the Kerethites and the Perethites."}, {"pk": 2833318, "translation": "NET", "book": 10, "chapter": 20, "verse": 24, "text": "Adoniram was supervisor of the work crews. Jehoshaphat son of Ahilud was the secretary.", "comment": "tn Heb \u201cAdoram\u201d (so KJV, NAB, NRSV, CEV), but see 1 Kgs 4:6; 5:14.
tn Heb \u201cwas over the forced labor.\u201d"}, {"pk": 2833319, "translation": "NET", "book": 10, "chapter": 20, "verse": 25, "text": "Sheva was the scribe, and Zadok and Abiathar were the priests."}, {"pk": 2833320, "translation": "NET", "book": 10, "chapter": 20, "verse": 26, "text": "Ira the Jairite was David\u2019s personal priest.", "comment": "tn Heb \u201cpriest for David.\u201d KJV (\u201ca chief ruler about David\u201d) and ASV (\u201cchief minister unto David\u201d) regarded this office as political."}, {"pk": 2833321, "translation": "NET", "book": 10, "chapter": 21, "verse": 1, "text": "During David\u2019s reign there was a famine for three consecutive years. So David inquired of the LORD. The LORD said, \u201cIt is because of Saul and his bloodstained family, because he murdered the Gibeonites.\u201d", "comment": "tn Heb \u201cand the house of bloodshed.\u201d
tn Heb \u201csought the face of the Lord.\u201d"}, {"pk": 2833322, "translation": "NET", "book": 10, "chapter": 21, "verse": 2, "text": "So the king summoned the Gibeonites and spoke with them. (Now the Gibeonites were not descendants of Israel; they were a remnant of the Amorites. The Israelites had made a promise to them, but Saul tried to kill them because of his zeal for the people of Israel and Judah.)", "comment": "tn Heb \u201cswore an oath to.\u201d"}, {"pk": 2833323, "translation": "NET", "book": 10, "chapter": 21, "verse": 3, "text": "David said to the Gibeonites, \u201cWhat can I do for you, and how can I make amends so that you will bless the LORD\u2019s inheritance?\u201d", "comment": "tn After the preceding imperfect verbal form, the subordinated imperative indicates purpose/result. S. R. Driver comments, \u201c\u2026the imper. is used instead of the more normal voluntative, for the purpose of expressing with somewhat greater force the intention of the previous verb\u201d (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 350)."}, {"pk": 2833324, "translation": "NET", "book": 10, "chapter": 21, "verse": 4, "text": "The Gibeonites said to him, \u201cWe have no claim to silver or gold from Saul or from his family, nor would we be justified in putting to death anyone in Israel.\u201d David asked, \u201cWhat then are you asking me to do for you?\u201d", "comment": "tc The translation follows the Qere and several medieval Hebrew mss in reading \u05dc\u05b8\u05e0\u05d5\u05bc (lanu, \u201cto us\u201d) rather than the MT \u05dc\u05b4\u05d9 (li, \u201cto me\u201d). But for a contrary opinion see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 53, 350.
tn Heb \u201cand he said\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201chouse.\u201d"}, {"pk": 2833325, "translation": "NET", "book": 10, "chapter": 21, "verse": 5, "text": "They replied to the king, \u201cAs for this man who exterminated us and who schemed against us so that we were destroyed and left without status throughout all the borders of Israel \u2014"}, {"pk": 2833326, "translation": "NET", "book": 10, "chapter": 21, "verse": 6, "text": "let seven of his male descendants be turned over to us, and we will execute them before the LORD in Gibeah of Saul, who was the LORD\u2019s chosen one.\u201d The king replied, \u201cI will turn them over.\u201d", "comment": "tn The exact nature of this execution is not altogether clear. The verb \u05d9\u05b8\u05e7\u05b7\u05e2 (yaqa\u2019) basically means \u201cto dislocate\u201d or \u201calienate.\u201d In Gen 32:26 it is used of the dislocation of Jacob\u2019s thigh. Figuratively it can refer to the removal of an individual from a group (e.g., Jer 6:8; Ezek 23:17) or to a type of punishment the specific identity of which is uncertain (e.g., here and Num 25:4); cf. NAB \u201cdismember them\u201d; NIV \u201cto be killed and exposed.\u201d
tc The LXX reads \u201cat Gibeon on the mountain of the Lord\u201d (cf. 21:9). The present translation follows the MT, although a number of recent English translations follow the LXX reading here (e.g., NAB, NRSV, NLT)."}, {"pk": 2833327, "translation": "NET", "book": 10, "chapter": 21, "verse": 7, "text": "The king had mercy on Mephibosheth son of Jonathan, the son of Saul, in light of the LORD\u2019s oath that had been taken between David and Jonathan son of Saul."}, {"pk": 2833328, "translation": "NET", "book": 10, "chapter": 21, "verse": 8, "text": "So the king took Armoni and Mephibosheth, the two sons of Aiah\u2019s daughter Rizpah whom she had born to Saul, and the five sons of Saul\u2019s daughter Merab whom she had born to Adriel the son of Barzillai the Meholathite.", "comment": "tc The MT reads \u201cMichal\u201d here, but two Hebrew manuscripts read \u201cMerab,\u201d along with some LXX manuscripts. Cf. 1 Sam 18:19."}, {"pk": 2833329, "translation": "NET", "book": 10, "chapter": 21, "verse": 9, "text": "He turned them over to the Gibeonites, and they executed them on a hill before the LORD. The seven of them died together; they were put to death during harvest time \u2014 during the first days of the beginning of the barley harvest.", "comment": "tc The translation follows the Qere and several medieval Hebrew mss in reading \u05e9\u05c1\u05b0\u05d1\u05b7\u05e2\u05b0\u05ea\u05bc\u05b8\u05dd (sh\u00ffva\u2019tam, \u201cthe seven of them\u201d) rather than MT \u05e9\u05c1\u05b4\u05d1\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9\u05dd (shiva\u2019tim, \u201cseventy\u201d).
tc The translation follows the Qere and many medieval Hebrew mss in reading \u05d1\u05bc\u05b4\u05ea\u05b0\u05d7\u05b4\u05dc\u05bc\u05b7\u05ea (bithkhillat, \u201cin the beginning\u201d) rather than MT \u05ea\u05b0\u05d7\u05b4\u05dc\u05bc\u05b7\u05ea (t\u00ffkhillat, \u201cbeginning of\u201d).
tn Heb \u201cfell.\u201d"}, {"pk": 2833330, "translation": "NET", "book": 10, "chapter": 21, "verse": 10, "text": "Rizpah the daughter of Aiah took sackcloth and spread it out for herself on a rock. From the beginning of the harvest until the rain fell on them, she did not allow the birds of the air to feed on them by day, nor the wild animals by night.", "comment": "tn Heb \u201crest.\u201d
tn Heb \u201cthe beasts of the field.\u201d
tn Heb \u201cuntil water was poured on them from the sky.\u201d"}, {"pk": 2833331, "translation": "NET", "book": 10, "chapter": 21, "verse": 11, "text": "When David was told what Rizpah daughter of Aiah, Saul\u2019s concubine, had done,"}, {"pk": 2833332, "translation": "NET", "book": 10, "chapter": 21, "verse": 12, "text": "he went and took the bones of Saul and of his son Jonathan from the leaders of Jabesh Gilead. (They had secretly taken them from the plaza at Beth Shan. It was there that Philistines publicly exposed their corpses after they had killed Saul at Gilboa.)", "comment": "tn Heb \u201cin the day.\u201d
tn Heb \u201cstolen.\u201d
tc Against the MT, this word is better read without the definite article. The MT reading is probably here the result of wrong word division, with the letter \u05d4 (he) belonging with the preceding word \u05e9\u05c1\u05b8\u05dd (sham) as the he directive (i.e., \u05e9\u05c1\u05b8\u05de\u05bc\u05b8\u05d4, samah, \u201cto there\u201d).
tn Heb \u201chad hung them.\u201d
tn Heb \u201cPhilistines.\u201d
tn Heb \u201cDavid.\u201d For stylistic reasons the name has been replaced by the pronoun (\u201che\u201d) in the translation.
tn Heb \u201cthe bones of Saul and the bones of Jonathan his son.\u201d See also v. 13.
tn Heb \u201clords.\u201d"}, {"pk": 2833333, "translation": "NET", "book": 10, "chapter": 21, "verse": 13, "text": "David brought the bones of Saul and of Jonathan his son from there; they also gathered up the bones of those who had been executed.", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity."}, {"pk": 2833334, "translation": "NET", "book": 10, "chapter": 21, "verse": 14, "text": "They buried the bones of Saul and his son Jonathan in the land of Benjamin at Zela in the grave of his father Kish. After they had done everything that the king had commanded, God responded to their prayers for the land.", "comment": "tc Many medieval Hebrew mss have here \u05db\u05bc\u05b0\u05db\u05b9\u05dc (k\u00ffkhol, \u201caccording to all\u201d).
tn Heb \u201cwas entreated.\u201d The verb is an example of the so-called niphal tolerativum, with the sense that God allowed himself to be supplicated through prayer (cf. GKC 137 \u00a751.c)."}, {"pk": 2833335, "translation": "NET", "book": 10, "chapter": 21, "verse": 15, "text": "Another battle was fought between the Philistines and Israel. So David went down with his soldiers and fought the Philistines. David became exhausted.", "comment": "tn Heb \u201chis servants.\u201d"}, {"pk": 2833336, "translation": "NET", "book": 10, "chapter": 21, "verse": 16, "text": "Now Ishbi-Benob, one of the descendants of Rapha, had a spear that weighed three hundred bronze shekels, and he was armed with a new weapon. He had said that he would kill David.", "comment": "tn Either the word \u201cshekels\u201d should be supplied here, or the Hebrew word \u05de\u05b4\u05e9\u05c1\u05b0\u05e7\u05b7\u05dc (mishqal, \u201cweight\u201d) right before \u201cbronze\u201d is a corrupted form of the word for shekel. If the latter is the case the problem probably resulted from another occurrence of the word \u05de\u05b4\u05e9\u05c1\u05b0\u05e7\u05b7\u05dc just four words earlier in the verse.sn Three hundred bronze shekels would have weighed about 7.5 pounds (3.4 kg).
tn This name has the definite article and may be intended to refer to a group of people rather than a single individual with this name.
tn This is the only occurrence of this Hebrew word in the OT. Its precise meaning is therefore somewhat uncertain. As early as the LXX the word was understood to refer to a \u201cspear,\u201d and this seems to be the most likely possibility. Some scholars have proposed emending the text of 2 Sam 21:16 to \u05db\u05d5\u05b9\u05d1\u05b7\u05e2\u05d5\u05b9 (khova\u2019o; \u201chis helmet\u201d), but in spite of the fact that the word \u201chelmet\u201d appears in 1 Sam 17:5, there is not much evidence for reading that word here.
tn The Hebrew text reads simply \u201ca new [thing],\u201d prompting one to ask \u201cA new what?\u201d Several possibilities have been proposed to resolve the problem: perhaps a word has dropped out of the Hebrew text here; or perhaps the word \u201cnew\u201d is the result of misreading a different, less common, word; or perhaps a word (e.g., \u201csword,\u201d so KJV, NAB, NASB, NIV, CEV, NLT) is simply to be inferred. The translation generally follows the latter possibility, while at the same time being deliberately nonspecific (\u201cweapon\u201d)."}, {"pk": 2833337, "translation": "NET", "book": 10, "chapter": 21, "verse": 17, "text": "But Abishai the son of Zeruiah came to David\u2019s aid, striking the Philistine down and killing him. Then David\u2019s men took an oath saying, \u201cYou will not go out to battle with us again! You must not extinguish the lamp of Israel!\u201d"}, {"pk": 2833338, "translation": "NET", "book": 10, "chapter": 21, "verse": 18, "text": "Later there was another battle with the Philistines, this time in Gob. On that occasion Sibbekai the Hushathite killed Saph, who was one of the descendants of Rapha."}, {"pk": 2833339, "translation": "NET", "book": 10, "chapter": 21, "verse": 19, "text": "Yet another battle occurred with the Philistines in Gob. On that occasion Elhanan the son of Jair the Bethlehemite killed the brother of Goliath the Gittite, the shaft of whose spear was like a weaver\u2019s beam.", "comment": "tn Heb \u201cJaare-Oregim,\u201d but the second word, which means \u201cweavers,\u201d is probably accidentally included. It appears at the end of the verse. The term is omitted in the parallel account in 1 Chr 20:5, which has simply \u201cJair.\u201d
sn The Hebrew text as it stands reads, \u201cElhanan son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite.\u201d Who killed Goliath the Gittite? According to 1 Sam 17:4\u201358 it was David who killed Goliath, but according to the MT of 2 Sam 21:19 it was Elhanan who killed him. Many scholars believe that the two passages are hopelessly at variance with one another. Others have proposed various solutions to the difficulty, such as identifying David with Elhanan or positing the existence of two Goliaths. But in all likelihood the problem is the result of difficulties in the textual transmission of the Samuel passage; in fact, from a text-critical point of view the books of Samuel are the most poorly preserved of all the books of the Hebrew Bible. The parallel passage in 1 Chr 20:5 reads, \u201cElhanan son of Jair killed Lahmi the brother of Goliath.\u201d Both versions are textually corrupt. The Chronicles text has misread \u201cBethlehemite\u201d (\u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b7\u05dc\u05bc\u05b7\u05d7\u05b0\u05de\u05b4\u05d9, bet hallakhmi) as the accusative sign followed by a proper name \u05d0\u05b6\u05ea \u05dc\u05b7\u05d7\u05b0\u05de\u05b4\u05d9 (\u2019et lakhmi). (See the note at 1 Chr 20:5.) The Samuel text misread the word for \u201cbrother\u201d (\u05d0\u05b7\u05d7, \u2019akh) as the accusative sign (\u05d0\u05b5\u05ea, \u2019et), thereby giving the impression that Elhanan, not David, killed Goliath. Thus in all probability the original text read, \u201cElhanan son of Jair the Bethlehemite killed the brother of Goliath.\u201d"}, {"pk": 2833340, "translation": "NET", "book": 10, "chapter": 21, "verse": 20, "text": "Yet another battle occurred in Gath. On that occasion there was a large man who had six fingers on each hand and six toes on each foot, twenty-four in all! He too was a descendant of Rapha.", "comment": "tn Heb \u201ca man of stature.\u201d"}, {"pk": 2833341, "translation": "NET", "book": 10, "chapter": 21, "verse": 21, "text": "When he taunted Israel, Jonathan, the son of David\u2019s brother Shimeah, killed him."}, {"pk": 2833342, "translation": "NET", "book": 10, "chapter": 21, "verse": 22, "text": "These four were the descendants of Rapha who lived in Gath; they were killed by David and his soldiers.", "comment": "tn Heb \u201chis servants.\u201d
tn Heb \u201cthey fell.\u201d"}, {"pk": 2833343, "translation": "NET", "book": 10, "chapter": 22, "verse": 1, "text": "David sang to the LORD the words of this song when the LORD rescued him from the power of all his enemies, including Saul.", "comment": "tn Heb \u201chand.\u201d
sn In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in Ps 18.
tn Heb \u201cspoke.\u201d
tn Heb \u201cin the day,\u201d or \u201cat the time.\u201d
tn Heb \u201cand from the hand of Saul.\u201d"}, {"pk": 2833344, "translation": "NET", "book": 10, "chapter": 22, "verse": 2, "text": "He said: \u201cThe LORD is my high ridge, my stronghold, my deliverer.", "comment": "tn Traditionally \u201cis my rock\u201d; CEV \u201cmighty rock\u201d; TEV \u201cis my protector.\u201d This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
tn Traditionally \u201cmy fortress\u201d; TEV \u201cmy strong fortress\u201d; NCV \u201cmy protection.\u201dsn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4\u20135; 24:22; 2 Sam 5:9, 17; 23:14."}, {"pk": 2833345, "translation": "NET", "book": 10, "chapter": 22, "verse": 3, "text": "My God is my rocky summit where I take shelter, my shield, the horn that saves me, my stronghold, my refuge, my savior. You save me from violence!", "comment": "tn Heb \u201cthe horn of my salvation,\u201d or \u201cmy saving horn.\u201dsn Though some see \u201chorn\u201d as referring to a horn-shaped peak of a hill, or to the \u201chorns\u201d of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cexalt the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, \u201cEl the Warrior,\u201d HTR 60 (1967): 422-25, and R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. 2 Sam 22:3 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
tc The translation (along with many English versions, e.g., NAB, NIV, NRSV, NLT) follows the LXX in reading \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9 (\u2019elohi, \u201cmy God\u201d) rather than MT\u2019s \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 (\u2019elohe, \u201cthe God of\u201d). See Ps 18:2.
tn Or \u201cin whom.\u201d
tn The parallel version of the song in Ps 18 does not include this last line."}, {"pk": 2833346, "translation": "NET", "book": 10, "chapter": 22, "verse": 4, "text": "I called to the LORD, who is worthy of praise, and I was delivered from my enemies.", "comment": "tn In this song of thanksgiving, where David recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense (cf. CEV \u201cI prayed\u201d), not an imperfect (as in many English versions).
tn Heb \u201cworthy of praise, I cried out [to] the Lord.\u201d Some take \u05de\u05b0\u05d4\u05bb\u05dc\u05bc\u05b8\u05dc (m\u00ffhullal, \u201cworthy of praise\u201d) with what precedes and translate, \u201cthe praiseworthy one,\u201d or \u201cpraiseworthy.\u201d However, the various epithets in vv. 1\u20132 have the first person pronominal suffix, unlike \u05de\u05b0\u05d4\u05bb\u05dc\u05bc\u05b8\u05dc. If one follows the traditional verse division and takes \u05de\u05b0\u05d4\u05bb\u05dc\u05bc\u05b8\u05dc with what follows, it is best understood as substantival and as appositional to \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cYahweh\u201d), resulting in \u201c[to the] praiseworthy one I cried out, [to the] Lord.\u201d"}, {"pk": 2833347, "translation": "NET", "book": 10, "chapter": 22, "verse": 5, "text": "The waves of death engulfed me; the currents of chaos overwhelmed me.", "comment": "tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb \u05d1\u05bc\u05b8\u05e2\u05b7\u05ea (ba\u2019at) sometimes by metonymy carries the nuance \u201cfrighten,\u201d but the parallelism (note \u201cengulfed\u201d in the preceding line) favors the meaning \u201coverwhelm\u201d here.
tn The noun \u05e0\u05b7\u05d7\u05b7\u05dc (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15\u201316).
tn The noun \u05d1\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc (b\u00ffliyya\u2019al) is used here as an epithet for death. Elsewhere it is a common noun meaning \u201cwickedness, uselessness\u201d (see HALOT 133-34 s.v. \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase \u201cman/son of wickedness\u201d refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God\u2019s chosen servant."}, {"pk": 2833348, "translation": "NET", "book": 10, "chapter": 22, "verse": 6, "text": "The ropes of Sheol tightened around me; the snares of death trapped me.", "comment": "tn Heb \u201cconfronted me.\u201d
tn \u201cSheol,\u201d personified here as David\u2019s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.
tn Heb \u201csurrounded me.\u201d"}, {"pk": 2833349, "translation": "NET", "book": 10, "chapter": 22, "verse": 7, "text": "In my distress I called to the LORD; I called to my God. From his heavenly temple he heard my voice; he listened to my cry for help.", "comment": "tn In this poetic narrative the two prefixed verbal forms in v. 7a are best understood as preterites indicating past tense, not imperfects. Note the use of the vav consecutive with the prefixed verbal form that follows in v. 7b.
tn Heb \u201cfrom his temple.\u201d Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view.
tn Heb \u201cand my cry for help [entered] his ears.\u201d"}, {"pk": 2833350, "translation": "NET", "book": 10, "chapter": 22, "verse": 8, "text": "The earth heaved and shook; the foundations of the sky trembled. They heaved because he was angry.", "comment": "tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav consecutive in the verse.
tn The earth heaved and shook. The imagery pictures an earthquake, in which the earth\u2019s surface rises and falls. The earthquake motif is common in Old Testament theophanies of God as warrior and in ancient Near eastern literary descriptions of warring gods and kings. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
tn Ps 18:7 reads \u201cthe roots of the mountains.\u201d"}, {"pk": 2833351, "translation": "NET", "book": 10, "chapter": 22, "verse": 9, "text": "Smoke ascended from his nose; fire devoured as it came from his mouth; he hurled down fiery coals.", "comment": "tn Or \u201cin his anger.\u201d The noun \u05d0\u05b7\u05e3 (\u2019af) can carry the abstract meaning \u201canger,\u201d but the parallelism (note \u201cfrom his mouth\u201d) suggests the more concrete meaning \u201cnose\u201d here (most English versions, \u201cnostrils\u201d). See also v. 16, \u201cthe powerful breath of your nose.\u201d
tn Heb \u201cwithin\u201d or \u201c[from] within.\u201d For a discussion of the use of the preposition \u05d1\u05bc\u05b0 (bet) here, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
tn Heb \u201cfire from his mouth devoured.\u201d In this poetic narrative the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.sn For other examples of fire as a weapon in Old Testament theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
tn Heb \u201ccoals burned from him.\u201d Perhaps the psalmist pictures God\u2019s fiery breath igniting coals (see Job 41:21), which he then hurls as weapons (see Ps 120:4)."}, {"pk": 2833352, "translation": "NET", "book": 10, "chapter": 22, "verse": 10, "text": "He made the sky sink as he descended; a thick cloud was under his feet.", "comment": "tn The verb \u05e0\u05b8\u05d8\u05b8\u05d4 (natah) can carry the sense \u201c[to cause to] bend; [to cause to] bow down\u201d (see HALOT 693 s.v. \u05e0\u05b8\u05d8\u05b8\u05d4). For example, Gen 49:15 pictures Issachar as a donkey that \u201cbends\u201d its shoulder or back under a burden (cf. KJV, NASB, NRSV \u201cHe bowed the heavens\u201d; NAB \u201cHe inclined the heavens\u201d). Here the Lord causes the sky, pictured as a dome or vault, to bend or sink down as he descends in the storm."}, {"pk": 2833353, "translation": "NET", "book": 10, "chapter": 22, "verse": 11, "text": "He mounted a winged angel and flew; he glided on the wings of the wind.", "comment": "sn The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, \u201c\u2018Rider of the Clouds\u2019 and \u2018Gatherer of the Clouds\u2019,\u201d JANESCU 5 (1973): 422-24.
tn Or \u201crode upon.\u201d
tn Heb \u201ca cherub\u201d (so KJV, NAB, NRSV); NIV \u201cthe cherubim\u201d (plural); TEV \u201chis winged creature\u201d; CEV \u201cflying creatures.\u201dsn A winged angel. Cherubs, as depicted in the Old Testament, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24\u201327; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22\u201328 (the \u201cliving creatures\u201d mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line).
tc The translation follows very many medieval Hebrew mss in reading \u05d5\u05b7\u05d9\u05bc\u05b5\u05d3\u05b6\u05d0 (vayy\u00ffde\u2019, \u201cand he glided\u201d; cf. NIV \u201csoared\u201d; NCV \u201craced\u201d) rather than MT \u05d5\u05b7\u05d9\u05bc\u05b5\u05e8\u05b8\u05d0 (vayyera\u2019, \u201cand he appeared,\u201d so NASB, CEV). See as well the Syriac Peshitta, Targum, Vulgate, and the parallel version in Ps 18:10, which preserves the original reading (see the note there)."}, {"pk": 2833354, "translation": "NET", "book": 10, "chapter": 22, "verse": 12, "text": "He shrouded himself in darkness, in thick rain clouds.", "comment": "tc Heb \u201che made darkness around him coverings.\u201d The parallel text in Ps 18:11 reads \u201che made darkness his hiding place around him, his covering.\u201d 2 Sam 22:12 omits \u201chis hiding place\u201d and pluralizes \u201ccovering.\u201d Ps 18:11 may include a conflation of synonyms (\u201chis hiding place\u201d and \u201chis covering\u201d ) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the letter \u05e1 (samek): \u05e1\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9 \u05e1\u05b0\u05d1\u05b4\u05d9\u05d1\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 \u05e1\u05bb\u05db\u05bc\u05b8\u05ea\u05d5\u05b9 (sitro s\u00ffvyvotav sukkato).
tc Heb \u201ca sieve of water, clouds of clouds.\u201d The form \u05d7\u05b7\u05e9\u05c1\u05b0\u05e8\u05b7\u05ea (khashrat) is a construct of \u05d7\u05b7\u05e9\u05c1\u05b0\u05e8\u05b8\u05d4 (khashrah, \u201csieve\u201d), which occurs only here in the OT. A cognate Ugaritic noun means \u201csieve,\u201d and a related verb \u05d7\u05e9\u05c1\u05e8 (\u201cto sift\u201d) is attested in postbiblical Hebrew and Aramaic (see HALOT 363 s.v. *\u05d7\u05e9\u05c1\u05e8). The phrase \u05d7\u05b7\u05e9\u05c1\u05b0\u05e8\u05b7\u05ea\u05be\u05de\u05b7\u05d9\u05b4\u05dd (khashrat-mayim) means literally \u201ca sieve of water.\u201d It pictures the rain clouds as a sieve through which the rain falls to the ground. (See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry, 146, note 33.)"}, {"pk": 2833355, "translation": "NET", "book": 10, "chapter": 22, "verse": 13, "text": "From the brightness in front of him came coals of fire.", "comment": "tc The parallel text in Ps 18:12 reads \u201cfrom the brightness in front of him his clouds came, hail and coals of fire.\u201d The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: \u05de\u05b4\u05e0\u05bc\u05b9\u05d2\u05b7\u05d4\u05bc \u05e0\u05b6\u05d2\u05b0\u05d3\u05bc\u05d5\u05b9 \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc \u05d1\u05bc\u05b8\u05e8\u05b8\u05d3 \u05d5\u05b0\u05d2\u05b7\u05d7\u05b2\u05dc\u05b5\u05d9 \u05d0\u05b5\u05e9\u05c1 (minnogah negdo \u2019avru barad v\u00ffgakhale \u2019esh, \u201cfrom the brightness in front of him came hail and coals of fire\u201d) which is the basis for the present translation. The textual situation is perplexing and the identity of the original text uncertain. The verbs \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc (\u2019av\u00ffru; Ps 18:12) and \u05d1\u05bc\u05b8\u05e2\u05b2\u05e8\u05d5\u05bc (ba\u2019aru, 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun \u05e2\u05b8\u05d1\u05b8\u05d9\u05d5 (\u2019avav, \u201chis clouds\u201d; Ps 18:12) may be virtually dittographic (note the following \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc), or it could have accidentally dropped from the text of 2 Sam 22:13 by virtual haplography (note the preceding \u05d1\u05bc\u05b8\u05e2\u05b2\u05e8\u05d5\u05bc [ba\u2019aru], which might have originally read \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc). The term \u05d1\u05bc\u05b8\u05e8\u05b8\u05d3 (barad, \u201chail\u201d; Ps 18:12) may be virtually dittographic (note the preceding \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc), or it could have dropped from 2 Sam 22:13 by virtual haplography (note the preceding \u05d1\u05bc\u05b8\u05e2\u05b2\u05e8\u05d5\u05bc, which might have originally read \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc). For a fuller discussion of the text, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 74-76."}, {"pk": 2833356, "translation": "NET", "book": 10, "chapter": 22, "verse": 14, "text": "The LORD thundered from the sky; the sovereign One shouted loudly.", "comment": "tn Heb \u201coffered his voice.\u201d In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the preterite form in the preceding line. The text of Ps 18:13 adds at this point, \u201chail and coals of fire.\u201d These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.sn Thunder is a common motif in Old Testament theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.
tn Heb \u201cthe Most High.\u201d This divine title (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2."}, {"pk": 2833357, "translation": "NET", "book": 10, "chapter": 22, "verse": 15, "text": "He shot arrows and scattered them, lightning and routed them.", "comment": "tn Heb \u201csent.\u201d
sn Lightning is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. Arrows and lightning bolts are associated in other texts (see Pss 77:17\u201318; 144:6; Zech 9:14), as well as in ancient Near Eastern art. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 187, 190-92.
tn The pronominal suffixes on the verbs \u201cscattered\u201d and \u201crouted\u201d (see the next line) refer to David\u2019s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate \u201cshot them far and wide\u201d and \u201cmade them move noisily,\u201d respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs \u05e4\u05d5\u05bc\u05e5 (puts, \u201cscatter\u201d) and \u05d4\u05b8\u05de\u05b7\u05dd (hamam, \u201crout\u201d) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1)."}, {"pk": 2833358, "translation": "NET", "book": 10, "chapter": 22, "verse": 16, "text": "The depths of the sea were exposed; the inner regions of the world were uncovered by the LORD\u2019s battle cry, by the powerful breath from his nose.", "comment": "tn Heb \u201cblast of the breath\u201d (literally, \u201cbreath of breath\u201d) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, \u201cPairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,\u201d Semitics 2 (1971): 17-81.
tn Or \u201cchannels.\u201d
tn Or \u201cfoundations.\u201d
tn The noun is derived from the verb \u05d2\u05b8\u05e2\u05b7\u05e8 (nag\u2019ar) which is often understood to mean \u201crebuke.\u201d In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior\u2019s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15."}, {"pk": 2833359, "translation": "NET", "book": 10, "chapter": 22, "verse": 17, "text": "He reached down from above and grabbed me; he pulled me from the surging water.", "comment": "tn Heb \u201cstretched.\u201d Perhaps \u201chis hand\u201d should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
tn Heb \u201cmighty waters.\u201d The waters of the sea symbolize the psalmist\u2019s powerful enemies, as well as the realm of death they represent (see v. 5 and Ps 144:7)."}, {"pk": 2833360, "translation": "NET", "book": 10, "chapter": 22, "verse": 18, "text": "He rescued me from my strong enemy, from those who hate me, for they were too strong for me.", "comment": "tn The singular refers either to personified death or collectively to the psalmist\u2019s enemies. The following line, which refers to \u201cthose [plural] who hate me,\u201d favors the latter."}, {"pk": 2833361, "translation": "NET", "book": 10, "chapter": 22, "verse": 19, "text": "They confronted me in my day of calamity, but the LORD helped me.", "comment": "tn Heb \u201cbecame my support.\u201d
tn The same verb is translated \u201ctrapped\u201d in v. 6. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect. Cf. NAB, NCV, TEV, NLT \u201cattacked.\u201d"}, {"pk": 2833362, "translation": "NET", "book": 10, "chapter": 22, "verse": 20, "text": "He brought me out into a wide open place; he delivered me because he was pleased with me.", "comment": "tn Or \u201cdelighted in me\u201d (so KJV, NASB, NIV, NRSV)."}, {"pk": 2833363, "translation": "NET", "book": 10, "chapter": 22, "verse": 21, "text": "The LORD repaid me for my godly deeds; he rewarded my blameless behavior.", "comment": "tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 25) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
tn Heb \u201caccording to the purity of my hands he repaid to me.\u201d Hands suggest activity and behavior.
tn Heb \u201caccording to my righteousness.\u201d As vv. 22\u201325 make clear, David refers here to his unwavering obedience to God\u2019s commands. He explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 211-13."}, {"pk": 2833364, "translation": "NET", "book": 10, "chapter": 22, "verse": 22, "text": "For I have obeyed the LORD\u2019s commands; I have not rebelled against my God.", "comment": "tn Heb \u201cI have not acted wickedly from my God.\u201d The statement is elliptical, the idea being, \u201cI have not acted wickedly and, in so doing, departed from my God.\u201d
tn Heb \u201cfor I have kept the ways of the Lord.\u201d The phrase \u201cways of the Lord\u201d refers here to the \u201cconduct required\u201d by the Lord (see HALOT 232 s.v. \u05d3\u05b6\u05e8\u05b6\u05da\u05b0). In Ps 25 the Lord\u2019s \u201cways\u201d are associated with his covenantal demands (see vv. 4, 9\u201310). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16."}, {"pk": 2833365, "translation": "NET", "book": 10, "chapter": 22, "verse": 23, "text": "For I am aware of all his regulations, and I do not reject his rules.", "comment": "tn Heb \u201cfor all his regulations are before me.\u201d The term \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b8\u05d5 (mishpatav, \u201chis regulations\u201d) refers to God\u2019s covenantal requirements, especially those which the king is responsible to follow (cf Deut 17:18\u201320). See also Pss 19:9 (cf vv. 7\u20138); 89:30; 147:20 (cf v. 19), as well as the numerous uses of the term in Ps 119.
tn Heb \u201cand his rules, I do not turn aside from it.\u201d Ps 18:22 reads, \u201cand his rules I do not turn aside from me.\u201d The prefixed verbal form is probably an imperfect; David here generalizes about his loyalty to God\u2019s commands. The Lord\u2019s \u201crules\u201d are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf v. 30 and Deut 17:18\u201320)."}, {"pk": 2833366, "translation": "NET", "book": 10, "chapter": 22, "verse": 24, "text": "I was blameless before him; I kept myself from sinning.", "comment": "tn Heb \u201cfrom my sin,\u201d that is, from making it my own in any way. Leading a \u201cblameless\u201d life meant that the king would be loyal to God\u2019s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101)."}, {"pk": 2833367, "translation": "NET", "book": 10, "chapter": 22, "verse": 25, "text": "The LORD rewarded me for my godly deeds; he took notice of my blameless behavior.", "comment": "tn Heb \u201caccording to my righteousness.\u201d See v. 21.
tn Heb \u201caccording to my purity before his eyes.\u201d"}, {"pk": 2833368, "translation": "NET", "book": 10, "chapter": 22, "verse": 26, "text": "You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.", "comment": "tn Or \u201cto a faithful follower.\u201d A \u05d7\u05b8\u05e1\u05b4\u05d9\u05d3 (khasid, \u201cfaithful follower\u201d) is one who does what is right in God\u2019s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
tc Heb \u201ca warrior of innocence.\u201d The parallel text in Ps 18:25 reads, probably correctly, \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever, \u201cman\u201d) instead of \u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8 (gibor, \u201cwarrior\u201d).
tn Or \u201cinnocent.\u201d
tn The imperfect verbal forms in vv. 26\u201330 draw attention to God\u2019s characteristic actions. Based on his experience, the psalmist generalizes about God\u2019s just dealings with people (vv. 26\u201328) and about the way in which God typically empowers him on the battlefield (vv. 29\u201330). The Hitpael stem is used in vv. 26\u201327 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 \u00a754.e."}, {"pk": 2833369, "translation": "NET", "book": 10, "chapter": 22, "verse": 27, "text": "You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.", "comment": "tn The adjective \u05e2\u05b4\u05e7\u05bc\u05b5\u05e9\u05c1 (\u2019iqqesh) has the basic nuance \u201ctwisted; crooked,\u201d and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20) and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). Verses 26-27 affirm God\u2019s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, \u201cDoes God Deceive?\u201d BSac 155 (1998): 11-28.
tn Or \u201cblameless.\u201d
tc The translation follows two medieval Hebrew mss in reading \u05ea\u05bc\u05b4\u05ea\u05b0\u05e4\u05bc\u05b7\u05ea\u05bc\u05b8\u05dc (titpattal, from the root \u05e4\u05ea\u05dc, \u201cto twist\u201d) rather than the MT \u05ea\u05bc\u05b4\u05ea\u05bc\u05b7\u05e4\u05bc\u05b8\u05dc (tittappal, from the root \u05ea\u05e4\u05dc, \u201cto be tasteless,\u201d \u201cbehave silly\u201d; cf. KJV \u201cunsavoury\u201d). See as well the parallel passage in Ps 18:26. The verb \u05e4\u05b8\u05ea\u05b7\u05dc (patal) is used in only three other texts. In Gen 30:8 it means literally \u201cto wrestle,\u201d or \u201cto twist.\u201d In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words. Cf. NAB, NASB \u201castute\u201d; NIV \u201cshrewd\u201d; NRSV \u201cperverse\u201d; TEV, NLT \u201chostile.\u201d"}, {"pk": 2833370, "translation": "NET", "book": 10, "chapter": 22, "verse": 28, "text": "You deliver oppressed people, but you watch the proud and bring them down.", "comment": "tn Or perhaps \u201chumble\u201d (so NIV, NRSV, NLT; note the contrast with those who are proud).
tc Heb \u201cbut your eyes are upon the proud, you bring low.\u201d Ps 18:27 reads \u201cbut proud eyes you bring low.\u201d"}, {"pk": 2833371, "translation": "NET", "book": 10, "chapter": 22, "verse": 29, "text": "Indeed, you are my lamp, LORD. The LORD illumines the darkness around me.", "comment": "tn Or \u201cfor.\u201d The translation assumes that \u05db\u05bc\u05b4\u05d9 (ki) is asseverative here.
tc The Lucianic Greek recension and Vulgate understand this verb to be second person rather than third person as in the MT. But this is probably the result of reading the preceding word \u201cLord\u201d as a vocative under the influence of the vocative in the first part of the verse.
tn Heb \u201cmy darkness.\u201d
tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading \u05ea\u05bc\u05b8\u05d0\u05b4\u05d9\u05e8 (ta\u2019ir, \u201cyou cause to shine\u201d) before the words \u201cmy lamp.\u201d See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist\u2019s source of life. For other examples of \u201clamp\u201d used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of \u201clight\u201d as a symbol for life, see Job 3:20; 33:30; Ps 56:13."}, {"pk": 2833372, "translation": "NET", "book": 10, "chapter": 22, "verse": 30, "text": "Indeed, with your help I can charge against an army; by my God\u2019s power I can jump over a wall.", "comment": "tn Heb \u201cby my God.\u201d
tn Or \u201cfor.\u201d The translation assumes that \u05db\u05bc\u05b4\u05d9 (ki) is asseverative here.
tn Heb \u201cby you.\u201d
tn Heb \u201cI will run.\u201d The imperfect verbal forms in v. 30 indicate the subject\u2019s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb \u05e8\u05d5\u05bc\u05e5 (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, \u201cI put to flight [literally, \u201ccause to run\u201d] an army.\u201d
tn More specifically, the noun refers to a raiding party or to a contingent of troops (see HALOT 177 s.v. II \u05d2\u05b0\u05d3\u05d5\u05bc\u05d3). The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 228.
tn David uses hyperbole to emphasize his God-given military superiority."}, {"pk": 2833373, "translation": "NET", "book": 10, "chapter": 22, "verse": 31, "text": "The one true God acts in a faithful manner; the LORD\u2019s promise is reliable; he is a shield to all who take shelter in him.", "comment": "tn Heb \u201cthe word of the Lord is purified.\u201d The Lord\u2019s \u201cword\u201d probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5\u20137 and 138:2\u20133. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4\u20135, 10\u201312; 30:8; 2 Sam 5:19). The Lord\u2019s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.
tn Heb \u201c[As for] the God, his way is blameless.\u201d The term \u05d4\u05b8\u05d0\u05b5\u05dc (ha\u2019el, \u201cthe God\u201d) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on \u201cway.\u201d The prefixed article emphasizes his distinctiveness as the one true God (see BDB 42 s.v. II \u05d0\u05b5\u05dc 6; Deut 33:26). God\u2019s \u201cway\u201d in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11\u201312, 14]; 103:7; 138:5; 145:17)."}, {"pk": 2833374, "translation": "NET", "book": 10, "chapter": 22, "verse": 32, "text": "Indeed, who is God besides the LORD? Who is a protector besides our God?", "comment": "tn Or \u201cfor.\u201d The translation assumes that \u05db\u05bc\u05b4\u05d9 (ki) is asseverative here.
tn Heb \u201crocky cliff,\u201d which is a metaphor of protection.
tn The rhetorical questions anticipate the answer, \u201cNo one.\u201d In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (\u05e6\u05d5\u05bc\u05e8, tsur, \u201crocky cliff\u201d) in Deut 32:4, 15, 17\u201318, 30."}, {"pk": 2833375, "translation": "NET", "book": 10, "chapter": 22, "verse": 33, "text": "The one true God is my mighty refuge; he removes the obstacles in my way.", "comment": "tc 4QSama has \u05de\u05b0\u05d0\u05b7\u05d6\u05bc\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9 (m\u00ff\u2019azz\u00ffreni, \u201cthe one girding me with strength\u201d) rather than the MT \u05de\u05b8\u05e2\u05d5\u05bc\u05d6\u05bc\u05b4\u05d9 (ma\u2019uzzi, \u201cmy refuge\u201d). See as well Ps 18:32.
tn Heb \u201cand he sets free (from the verb \u05e0\u05b8\u05ea\u05b7\u05e8, natar) [the] blameless, his [Kethib; \u201cmy\u201d (Qere)] way.\u201d The translation follows Ps 18:32 in reading \u201che made my path smooth.\u201d The term \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (tamim, \u201csmooth\u201d) usually carries a moral or ethical connotation, \u201cblameless, innocent.\u201d However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist\u2019s ability to charge into battle without tripping (see vv. 33, 36).
tn Heb \u201cthe God.\u201d See the note at v. 31.
tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line."}, {"pk": 2833376, "translation": "NET", "book": 10, "chapter": 22, "verse": 34, "text": "He gives me the agility of a deer; he enables me to negotiate the rugged terrain.", "comment": "tc Heb \u201c[the one who] makes his feet like [those of] a deer.\u201d The translation follows the Qere and many medieval Hebrew mss in reading \u05e8\u05b7\u05d2\u05b0\u05dc\u05b7\u05d9 (raglai, \u201cmy feet\u201d) rather than the MT \u05e8\u05b7\u05d2\u05b0\u05dc\u05b8\u05d9\u05d5 (raglav, \u201chis feet\u201d). See as well Ps 18:33.
tn Heb \u201cand on my high places he makes me walk.\u201d The imperfect verbal form emphasizes God\u2019s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19."}, {"pk": 2833377, "translation": "NET", "book": 10, "chapter": 22, "verse": 35, "text": "He trains my hands for battle; my arms can bend even the strongest bow.", "comment": "tn Heb \u201cand a bow of bronze is bent by my arms.\u201d The verb \u05e0\u05b8\u05d7\u05b5\u05ea (nakhet) apparently means \u201cto pull back; to bend\u201d here (see HALOT 692 s.v. \u05e0\u05d7\u05ea). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
tn Heb \u201cteaches.\u201d
tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265."}, {"pk": 2833378, "translation": "NET", "book": 10, "chapter": 22, "verse": 36, "text": "You give me your protective shield; your willingness to help enables me to prevail.", "comment": "tc Ps 18:35 contains an additional line following this one, which reads \u201cyour right hand supports me.\u201d It may be omitted here due to homoioarcton. See the note at Ps 18:35.tn Heb \u201cand you give me the shield of your deliverance\u201d; KJV, ASV \u201cthe shield of thy (your NRSV, NLT) salvation\u201d; NIV \u201cyour shield of victory.\u201d Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
tn Heb \u201cyour answer makes me great.\u201d David refers to God\u2019s willingness to answer his prayer.
tn Another option is to translate the prefixed verb with vav consecutive with a past tense, \u201cyou gave me.\u201d Several prefixed verbal forms with vav consecutive also appear in vv. 38\u201344. The present translation understands this section as a description of what generally happened when the author charged into battle, but another option is to understand the section as narrative and translate accordingly."}, {"pk": 2833379, "translation": "NET", "book": 10, "chapter": 22, "verse": 37, "text": "You widen my path; my feet do not slip.", "comment": "tn Heb \u201cstep.\u201d \u201cStep\u201d probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, \u201cyou widen my stride.\u201d This would suggest that God gives him the capacity to run quickly.
tn Heb \u201clower legs.\u201d On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means \u201clower leg.\u201d"}, {"pk": 2833380, "translation": "NET", "book": 10, "chapter": 22, "verse": 38, "text": "I chase my enemies and destroy them; I do not turn back until I wipe them out."}, {"pk": 2833381, "translation": "NET", "book": 10, "chapter": 22, "verse": 39, "text": "I wipe them out and beat them to death; they cannot get up; they fall at my feet."}, {"pk": 2833382, "translation": "NET", "book": 10, "chapter": 22, "verse": 40, "text": "You give me strength for battle; you make my foes kneel before me.", "comment": "tn Heb \u201cyou clothed me with strength for battle.\u201d
tn Heb \u201cyou make those who rise against me kneel beneath me.\u201d"}, {"pk": 2833383, "translation": "NET", "book": 10, "chapter": 22, "verse": 41, "text": "You make my enemies retreat; I destroy those who hate me.", "comment": "tn Heb \u201cand [as for] my enemies, you give to me [the] back [or \u201cneck\u201d ].\u201d The idiom \u201cgive [the] back\u201d means \u201cto cause [one] to turn the back and run away.\u201d See Exod 23:27 and HALOT 888 s.v. II \u05e2\u05e8\u05e3."}, {"pk": 2833384, "translation": "NET", "book": 10, "chapter": 22, "verse": 42, "text": "They cry out, but there is no one to help them; they cry out to the LORD, but he does not answer them.", "comment": "tn The words \u201cthey cry out\u201d are not in the Hebrew text. This reference to the psalmists\u2019 enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 271.
tc The translation follows one medieval Hebrew ms and the ancient versions in reading the Piel \u05d9\u05b0\u05e9\u05c1\u05b7\u05d5\u05bc\u05b0\u05e2\u05d5\u05bc (y\u00ffshavv\u00ff\u2019u, \u201cthey cry for help\u201d) rather than the Qal of the MT \u05d9\u05b4\u05e9\u05c1\u05b0\u05e2\u05d5\u05bc (yish\u2019u, \u201cthey look about for help\u201d). See Ps 18:41 as well.
tn Heb \u201cbut there is no deliverer.\u201d"}, {"pk": 2833385, "translation": "NET", "book": 10, "chapter": 22, "verse": 43, "text": "I grind them as fine as the dust of the ground; I crush them and stomp on them like clay in the streets.", "comment": "tn Or \u201cmud\u201d (so NAB, NIV, CEV). See HALOT 374 s.v. \u05d8\u05b4\u05d9\u05d8."}, {"pk": 2833386, "translation": "NET", "book": 10, "chapter": 22, "verse": 44, "text": "You rescue me from a hostile army; you preserve me as a leader of nations; people over whom I had no authority are now my subjects.", "comment": "tn Heb \u201cfrom the strivings of my people.\u201d In this context \u05e8\u05b4\u05d9\u05d1 (riv, \u201cstriving\u201d) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and \u05e2\u05b7\u05dd (\u2019am, \u201cpeople\u201d) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. \u05e2\u05b7\u05dd 2.d). The suffix \u201cmy\u201d suggests David is referring to attacks by his own countrymen, the \u201cpeople\u201d being Israel. However, the parallel text in Ps 18:43 omits the suffix.
tn Heb \u201ca people whom I did not know serve me.\u201d In this context the verb \u201cknow\u201d (\u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019) probably refers to formal recognition by treaty. People who were once not under the psalmist\u2019s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 45\u201346). The language may recall the events recorded in 2 Sam 8:9\u201310 and 10:19."}, {"pk": 2833387, "translation": "NET", "book": 10, "chapter": 22, "verse": 45, "text": "Foreigners are powerless before me; when they hear of my exploits, they submit to me.", "comment": "tn Heb \u201cat a report of an ear they submit to me.\u201d The report of David\u2019s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
tn For the meaning \u201cto be weak; to be powerless\u201d for the verb \u05db\u05bc\u05b8\u05d7\u05b7\u05e9\u05c1 (kakhash), see Ps 109:24. Verse 46, which also mentions foreigners, favors this interpretation. Another option is to translate \u201ccower in fear\u201d (see Deut 33:29; Pss 66:3; 81:15)."}, {"pk": 2833388, "translation": "NET", "book": 10, "chapter": 22, "verse": 46, "text": "Foreigners lose their courage; they shake with fear as they leave their strongholds.", "comment": "tn Heb \u201cfrom.\u201d
tn Heb \u201cprisons.\u201d Their besieged cities are compared to prisons.
tn Heb \u201cwither, wear out.\u201d
tc The translation assumes a reading \u05d5\u05b0\u05d9\u05b7\u05d7\u05b0\u05e8\u05b0\u05d2\u05d5\u05bc (v\u00ffyakhr\u00ffgu, \u201cand they quaked\u201d) rather than the MT \u05d5\u05b0\u05d9\u05b7\u05d7\u05b0\u05d2\u05bc\u05b0\u05e8\u05d5\u05bc (v\u00ffyakhg\u00ffru, \u201cand they girded themselves\u201d). See the note at Ps 18:45."}, {"pk": 2833389, "translation": "NET", "book": 10, "chapter": 22, "verse": 47, "text": "The LORD is alive! My protector is praiseworthy! The God who delivers me is exalted as king!", "comment": "tn Or \u201cblessed [i.e., praised] be.\u201d
tn Heb \u201cthe God of the rock of my deliverance.\u201d The term \u05e6\u05d5\u05bc\u05e8 (tsur, \u201crock\u201d) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply \u201cthe God of my deliverance.\u201d
tn The words \u201cas king\u201d are supplied in the translation for clarification. In the Psalms the verb \u05e8\u05d5\u05bc\u05dd (rum, \u201cbe exalted\u201d) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
tn Elsewhere the construction \u05d7\u05b7\u05d9\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (khay-y\u00ffhvah) as used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord\u2019s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.
tn Heb \u201cmy rocky cliff,\u201d which is a metaphor for protection."}, {"pk": 2833390, "translation": "NET", "book": 10, "chapter": 22, "verse": 48, "text": "The one true God completely vindicates me; he makes nations submit to me.", "comment": "tn Heb \u201cand [is the one who] brings down nations beneath me.\u201d
tn Heb \u201cThe God is the one who grants vengeance to me.\u201d The plural form of the noun \u201cvengeance\u201d indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one\u2019s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32\u201333, 36."}, {"pk": 2833391, "translation": "NET", "book": 10, "chapter": 22, "verse": 49, "text": "He delivers me from my enemies; you snatch me away from those who attack me; you rescue me from violent men.", "comment": "tn Heb \u201cand [the one who] brings me out from my enemies.\u201d
tn Heb \u201cyou lift me up.\u201d In light of the preceding and following references to deliverance, the verb \u05e8\u05d5\u05bc\u05dd (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean \u201cexalt; elevate\u201d here, indicating that the Lord has given him victory over his enemies and forced them to acknowledge the psalmist\u2019s superiority.
tn Heb \u201cfrom those who rise against me.\u201d"}, {"pk": 2833392, "translation": "NET", "book": 10, "chapter": 22, "verse": 50, "text": "So I will give you thanks, O LORD, before the nations! I will sing praises to you.", "comment": "sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God\u2019s chosen king was to testify to the nations of God\u2019s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.
tn Heb \u201cto your name.\u201d God\u2019s \u201cname\u201d refers metonymically to his divine characteristics as suggested by his name, in this case \u201cLord,\u201d the primary name of Israel\u2019s covenant God which suggests his active presence with his people (see Exod 3:12\u201315)."}, {"pk": 2833393, "translation": "NET", "book": 10, "chapter": 22, "verse": 51, "text": "He gives his chosen king magnificent victories; he is faithful to his chosen ruler, to David and to his descendants forever!\u201d", "comment": "tc The translation follows the Kethib and the ancient versions in reading \u05de\u05b7\u05d2\u05b0\u05d3\u05bc\u05b4\u05d9\u05dc (magdil, \u201che magnifies\u201d) rather than the Qere and many medieval Hebrew mss of the MT which read \u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05d5\u05b9\u05dc (migdol, \u201ctower\u201d). See Ps 18:50.
tn Heb \u201c[the one who] does loyalty to his anointed one.\u201d"}, {"pk": 2833394, "translation": "NET", "book": 10, "chapter": 23, "verse": 1, "text": "These are the final words of David: \u201cThe oracle of David son of Jesse, the oracle of the man raised up as the ruler chosen by the God of Jacob, Israel\u2019s beloved singer of songs:", "comment": "tn Or \u201cpleasant.\u201d
tn Heb \u201cthe anointed one of the God of Jacob.\u201d"}, {"pk": 2833395, "translation": "NET", "book": 10, "chapter": 23, "verse": 2, "text": "The LORD\u2019s spirit spoke through me; his word was on my tongue."}, {"pk": 2833396, "translation": "NET", "book": 10, "chapter": 23, "verse": 3, "text": "The God of Israel spoke, the protector of Israel spoke to me. The one who rules fairly among men, the one who rules in the fear of God,", "comment": "tn Heb \u201crock,\u201d used as a metaphor of divine protection."}, {"pk": 2833397, "translation": "NET", "book": 10, "chapter": 23, "verse": 4, "text": "is like the light of morning when the sun comes up, a morning in which there are no clouds. He is like the brightness after rain that produces grass from the earth."}, {"pk": 2833398, "translation": "NET", "book": 10, "chapter": 23, "verse": 5, "text": "My dynasty is approved by God, for he has made a perpetual covenant with me, arranged in all its particulars and secured. He always delivers me, and brings all I desire to fruition.", "comment": "tn Heb \u201cfor all my deliverance and every desire, surely does he not make [it] grow?\u201d
tn Heb \u201cFor not thus [is] my house with God?\u201d"}, {"pk": 2833399, "translation": "NET", "book": 10, "chapter": 23, "verse": 6, "text": "But evil people are like thorns \u2014 all of them are tossed away, for they cannot be held in the hand."}, {"pk": 2833400, "translation": "NET", "book": 10, "chapter": 23, "verse": 7, "text": "The one who touches them must use an iron instrument or the wooden shaft of a spear. They are completely burned up right where they lie!\u201d", "comment": "tn Heb \u201cand with fire they are completely burned up in [the place where they] remain.\u201d The infinitive absolute is used before the finite verb to emphasize that they are completely consumed by the fire."}, {"pk": 2833401, "translation": "NET", "book": 10, "chapter": 23, "verse": 8, "text": "These are the names of David\u2019s warriors: Josheb-Basshebeth, a Tahkemonite, was head of the officers. He killed eight hundred men with his spear in one battle.", "comment": "tn The Hebrew word is sometimes rendered as \u201cthe three,\u201d but BDB is probably correct in taking it to refer to military officers (BDB 1026 s.v. \u05e9\u05c1\u05b0\u05dc\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9). In that case the etymological connection of this word to the Hebrew numerical adjective for \u201cthree\u201d can be explained as originating with a designation for the third warrior in a chariot.
tc The translation follows some LXX mss (see 1 Chr 11:11 as well) in reading \u05d4\u05d5\u05bc\u05d0 \u05e2\u05d5\u05b9\u05e8\u05b5\u05e8 \u05d0\u05b6\u05ea\u05be\u05d7\u05b2\u05e0\u05b4\u05d9\u05ea\u05d5\u05b9 (hu\u2019 \u2019orer \u2019et khanito, \u201che raised up his spear\u201d) rather than the MT\u2019s \u05d4\u05d5\u05bc\u05d0 \u05e2\u05b2\u05d3\u05b4\u05d9\u05e0\u05d5\u05b9 \u05d4\u05b8\u05e2\u05b6\u05e6\u05b0\u05e0\u05b4\u05d9 (hu\u2019 \u2019adino ha\u2019etsni [Kethib = \u05d4\u05b8\u05e2\u05b6\u05e6\u05b0\u05e0\u05d5\u05b9, ha\u2019etsno]; \u201cAdino the Ezenite\u201d). The emended text reads literally \u201che was wielding his spear against eight hundred, [who were] slain at one time.\u201d"}, {"pk": 2833402, "translation": "NET", "book": 10, "chapter": 23, "verse": 9, "text": "Next in command was Eleazar son of Dodo, the son of Ahohi. He was one of the three warriors who were with David when they defied the Philistines who were assembled there for battle. When the men of Israel retreated,", "comment": "tc This follows the Qere and many medieval Hebrew mss in reading \u05d3\u05bc\u05b9\u05d3\u05d5\u05b9 (dodo) rather than the Kethib of the MT \u05d3\u05bc\u05b9\u05d3\u05b7\u05d9 (dodai; cf. ASV, NIV, NLT). But see 1 Chr 27:4.
tn Heb \u201cwent up.\u201d
tn Heb \u201cafter him.\u201d"}, {"pk": 2833403, "translation": "NET", "book": 10, "chapter": 23, "verse": 10, "text": "he stood his ground and fought the Philistines until his hand grew so tired that it seemed stuck to his sword. The LORD gave a great victory on that day. When the army returned to him, the only thing left to do was to plunder the corpses.", "comment": "tn Heb \u201carose.\u201d
tn Heb \u201chis hand.\u201d"}, {"pk": 2833404, "translation": "NET", "book": 10, "chapter": 23, "verse": 11, "text": "Next in command was Shammah son of Agee the Hararite. When the Philistines assembled at Lehi, where there happened to be an area of a field that was full of lentils, the army retreated before the Philistines.", "comment": "tn The Hebrew text is difficult here. The MT reads \u05dc\u05b7\u05d7\u05b7\u05d9\u05bc\u05b8\u05d4 (lachayyah), which implies a rare use of the word \u05d7\u05b7\u05d9\u05bc\u05b8\u05d4 (chayyah). The word normally refers to an animal, but if the MT is accepted it would here have the sense of a troop or community of people. BDB 312 s.v. II. \u05d7\u05b7\u05d9\u05bc\u05b8\u05d4, for example, understands the similar reference in v. 13 to be to \u201ca group of allied families, making a raid together.\u201d But this works better in v. 13 than it does in v. 11, where the context seems to suggest a particular staging location for a military operation. (See 1 Chr 11:15.) It therefore seems best to understand the word in v. 11 as a place name with \u05d4 (he) directive. In that case the Masoretes mistook the word for the common term for an animal and then tried to make sense of it in this context.
tn Heb \u201cafter him.\u201d"}, {"pk": 2833405, "translation": "NET", "book": 10, "chapter": 23, "verse": 12, "text": "But he made a stand in the middle of that area. He defended it and defeated the Philistines; the LORD gave them a great victory.", "comment": "tn Heb \u201cdelivered.\u201d"}, {"pk": 2833406, "translation": "NET", "book": 10, "chapter": 23, "verse": 13, "text": "At the time of the harvest three of the thirty leaders went down to David at the cave of Adullam. A band of Philistines was camped in the valley of Rephaim.", "comment": "tn Heb \u201cwent down\u2026and approached.\u201d
tn The meaning of Hebrew \u05d0\u05b6\u05dc\u05be\u05e7\u05b8\u05e6\u05b4\u05d9\u05e8 (\u2019el qatsir) seems here to be \u201cat the time of harvest,\u201d although this is an unusual use of the phrase. As S. R. Driver points out, this preposition does not normally have the temporal sense of \u201cin\u201d or \u201cduring\u201d (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 366).
tc The translation follows the Qere and many medieval Hebrew mss in reading \u05e9\u05c1\u05b0\u05dc\u05b9\u05e9\u05c1\u05b8\u05d4 (sh\u00ffloshah, \u201cthree\u201d) rather than the Kethib of the MT \u05e9\u05c1\u05b0\u05dc\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd (sh\u00ffloshim, \u201cthirty\u201d). \u201cThirty\u201d is due to dittography of the following word and makes no sense in the context."}, {"pk": 2833407, "translation": "NET", "book": 10, "chapter": 23, "verse": 14, "text": "David was in the stronghold at the time, while a Philistine garrison was in Bethlehem.", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2833408, "translation": "NET", "book": 10, "chapter": 23, "verse": 15, "text": "David was thirsty and said, \u201cHow I wish someone would give me some water to drink from the cistern in Bethlehem near the gate!\u201d"}, {"pk": 2833409, "translation": "NET", "book": 10, "chapter": 23, "verse": 16, "text": "So the three elite warriors broke through the Philistine forces and drew some water from the cistern in Bethlehem near the gate. They carried it back to David, but he refused to drink it. He poured it out as a drink offering to the LORD"}, {"pk": 2833410, "translation": "NET", "book": 10, "chapter": 23, "verse": 17, "text": "and said, \u201cO LORD, I will not do this! It is equivalent to the blood of the men who risked their lives by going.\u201d So he refused to drink it. Such were the exploits of the three elite warriors.", "comment": "tn Heb \u201c[Is it not] the blood of the men who were going with their lives?\u201d
tn Heb \u201cThese things the three warriors did.\u201d
tn Heb \u201cFar be it to me, O Lord, from doing this.\u201d"}, {"pk": 2833411, "translation": "NET", "book": 10, "chapter": 23, "verse": 18, "text": "Abishai son of Zeruiah, the brother of Joab, was head of the three. He killed three hundred men with his spear and gained fame among the three.", "comment": "tc The translation follows the Qere, many medieval Hebrew mss, the LXX, and Vulgate in reading \u05d4\u05b7\u05e9\u05c1\u05bc\u05b0\u05dc\u05b9\u05e9\u05c1\u05b8\u05d4 (hash\u00fflosa, \u201cthe three\u201d) rather than the Kethib of the MT \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05dc\u05b4\u05e9\u05c1\u05b4\u05d9 (hashalisi, \u201cthe third,\u201d or \u201cadjutant\u201d). Two medieval Hebrew mss and the Syriac Peshitta have \u201cthirty.\u201d
tn Heb \u201cand he was wielding his spear against three hundred, [who were] slain, and to him there was a name among the three.\u201d"}, {"pk": 2833412, "translation": "NET", "book": 10, "chapter": 23, "verse": 19, "text": "From the three he was given honor and he became their officer, even though he was not one of the three.", "comment": "tn Or \u201cmore than.\u201d"}, {"pk": 2833413, "translation": "NET", "book": 10, "chapter": 23, "verse": 20, "text": "Benaiah son of Jehoida was a brave warrior from Kabzeel who performed great exploits. He struck down the two sons of Ariel of Moab. He also went down and killed a lion in a cistern on a snowy day.", "comment": "tc Heb \u201cthe two of Ariel, Moab.\u201d The precise meaning of \u05d0\u05e8\u05d9\u05d0\u05dc is uncertain; some read \u201cwarrior.\u201d The present translation assumes that the word is a proper name and that \u05d1\u05e0\u05d9, \u201csons of,\u201d has accidentally dropped from the text by homoioarcton (note the preceding \u05e9\u05c1\u05e0\u05d9).
tc The translation follows the Qere and many medieval Hebrew mss in reading \u05d7\u05b7\u05d9\u05b4\u05dc (khayil, \u201cvalor\u201d) rather than the Kethib of the MT, \u05d7\u05b7\u05d9 (khay, \u201clife\u201d)."}, {"pk": 2833414, "translation": "NET", "book": 10, "chapter": 23, "verse": 21, "text": "He also killed an impressive-looking Egyptian. The Egyptian wielded a spear, while Benaiah attacked him with a club. He grabbed the spear out of the Egyptian\u2019s hand and killed him with his own spear.", "comment": "tn Heb \u201cand he went down to.\u201d
tc The translation follows the Qere and many medieval Hebrew mss in reading \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201cman\u201d) rather than the Kethib of the MT, \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwho\u201d)."}, {"pk": 2833415, "translation": "NET", "book": 10, "chapter": 23, "verse": 22, "text": "Such were the exploits of Benaiah son of Jehoida, who gained fame among the three elite warriors."}, {"pk": 2833416, "translation": "NET", "book": 10, "chapter": 23, "verse": 23, "text": "He received honor from the thirty warriors, though he was not one of the three elite warriors. David put him in charge of his bodyguard.", "comment": "tn Or \u201cmore than.\u201d"}, {"pk": 2833417, "translation": "NET", "book": 10, "chapter": 23, "verse": 24, "text": "Included with the thirty were the following: Asahel the brother of Joab, Elhanan son of Dodo from Bethlehem,", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2833418, "translation": "NET", "book": 10, "chapter": 23, "verse": 25, "text": "Shammah the Harodite, Elika the Harodite,"}, {"pk": 2833419, "translation": "NET", "book": 10, "chapter": 23, "verse": 26, "text": "Helez the Paltite, Ira son of Ikkesh from Tekoa,"}, {"pk": 2833420, "translation": "NET", "book": 10, "chapter": 23, "verse": 27, "text": "Abiezer the Anathothite, Mebunnai the Hushathite,"}, {"pk": 2833421, "translation": "NET", "book": 10, "chapter": 23, "verse": 28, "text": "Zalmon the Ahohite, Maharai the Netophathite,"}, {"pk": 2833422, "translation": "NET", "book": 10, "chapter": 23, "verse": 29, "text": "Heled son of Baanah the Netophathite, Ittai son of Ribai from Gibeah in Benjamin,", "comment": "tc The translation follows many medieval Hebrew mss in reading \u05d7\u05b5\u05dc\u05b6\u05d3 (kheled; cf. NAB, NIV, NLT) rather than the MT \u05d7\u05b5\u05dc\u05b6\u05d1 (khelev)."}, {"pk": 2833423, "translation": "NET", "book": 10, "chapter": 23, "verse": 30, "text": "Benaiah the Pirathonite, Hiddai from the wadis of Gaash,"}, {"pk": 2833424, "translation": "NET", "book": 10, "chapter": 23, "verse": 31, "text": "Abi-Albon the Arbathite, Azmaveth the Barhumite,"}, {"pk": 2833425, "translation": "NET", "book": 10, "chapter": 23, "verse": 32, "text": "Eliahba the Shaalbonite, the sons of Jashen, Jonathan"}, {"pk": 2833426, "translation": "NET", "book": 10, "chapter": 23, "verse": 33, "text": "son of Shammah the Hararite, Ahiam son of Sharar the Hararite,", "comment": "tn The Hebrew text does not have \u201cthe son of.\u201d"}, {"pk": 2833427, "translation": "NET", "book": 10, "chapter": 23, "verse": 34, "text": "Eliphelet son of Ahasbai the Maacathite, Eliam son of Ahithophel the Gilonite,"}, {"pk": 2833428, "translation": "NET", "book": 10, "chapter": 23, "verse": 35, "text": "Hezrai the Carmelite, Paarai the Arbite,", "comment": "tc The translation follows the Qere and many medieval Hebrew mss in reading \u05d7\u05b6\u05e6\u05b0\u05e8\u05b7\u05d9 (khetsrai; cf. KJV, NAB) rather than the Kethib of the MT, \u05d7\u05b6\u05e6\u05b0\u05e8\u05d5\u05b9 (khetsro)."}, {"pk": 2833429, "translation": "NET", "book": 10, "chapter": 23, "verse": 36, "text": "Igal son of Nathan from Zobah, Bani the Gadite,"}, {"pk": 2833430, "translation": "NET", "book": 10, "chapter": 23, "verse": 37, "text": "Zelek the Ammonite, Naharai the Beerothite (the armor-bearer of Joab son of Zeruiah),", "comment": "tc The translation follows the Qere and many medieval Hebrew mss in reading the singular rather than the plural of the Kethib of the MT."}, {"pk": 2833431, "translation": "NET", "book": 10, "chapter": 23, "verse": 38, "text": "Ira the Ithrite, Gareb the Ithrite"}, {"pk": 2833432, "translation": "NET", "book": 10, "chapter": 23, "verse": 39, "text": "and Uriah the Hittite. Altogether there were thirty-seven."}, {"pk": 2833433, "translation": "NET", "book": 10, "chapter": 24, "verse": 1, "text": "The LORD\u2019s anger again raged against Israel, and he incited David against them, saying, \u201cGo count Israel and Judah.\u201d", "comment": "sn The parallel text in 1 Chr 21:1 says, \u201cAn adversary opposed Israel, inciting David to count how many warriors Israel had.\u201d The Samuel version gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. The adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. See the note at 1 Chr 21:1."}, {"pk": 2833434, "translation": "NET", "book": 10, "chapter": 24, "verse": 2, "text": "The king told Joab, the general in command of his army, \u201cGo through all the tribes of Israel from Dan to Beer Sheba and muster the army, so I may know the size of the army.\u201d"}, {"pk": 2833435, "translation": "NET", "book": 10, "chapter": 24, "verse": 3, "text": "Joab replied to the king, \u201cMay the LORD your God make the army a hundred times larger right before the eyes of my lord the king! But why does my master the king want to do this?\u201d"}, {"pk": 2833436, "translation": "NET", "book": 10, "chapter": 24, "verse": 4, "text": "But the king\u2019s edict stood, despite the objections of Joab and the leaders of the army. So Joab and the leaders of the army left the king\u2019s presence in order to muster the Israelite army.", "comment": "tn Heb \u201cand the word of the king was stronger than.\u201d"}, {"pk": 2833437, "translation": "NET", "book": 10, "chapter": 24, "verse": 5, "text": "They crossed the Jordan and camped at Aroer, on the south side of the city, at the wadi of Gad, near Jazer.", "comment": "tn Heb \u201cin the middle of.\u201d"}, {"pk": 2833438, "translation": "NET", "book": 10, "chapter": 24, "verse": 6, "text": "Then they went on to Gilead and to the region of Tahtim Hodshi, coming to Dan Jaan and on around to Sidon.", "comment": "map For location see Map1-A1; JP3-F3; JP4-F3."}, {"pk": 2833439, "translation": "NET", "book": 10, "chapter": 24, "verse": 7, "text": "Then they went to the fortress of Tyre and all the cities of the Hivites and the Canaanites. Then they went on to the Negev of Judah, to Beer Sheba.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2833440, "translation": "NET", "book": 10, "chapter": 24, "verse": 8, "text": "They went through all the land and after nine months and twenty days came back to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833441, "translation": "NET", "book": 10, "chapter": 24, "verse": 9, "text": "Joab reported the number of warriors to the king. In Israel there were 800,000 sword-wielding warriors, and in Judah there were 500,000 soldiers.", "comment": "tn Heb \u201cand Joab gave the number of the numbering of the people.\u201d"}, {"pk": 2833442, "translation": "NET", "book": 10, "chapter": 24, "verse": 10, "text": "David felt guilty after he had numbered the army. David said to the LORD, \u201cI have sinned greatly by doing this! Now, O LORD, please remove the guilt of your servant, for I have acted very foolishly.\u201d", "comment": "tn Heb \u201cand the heart of David struck him.\u201d"}, {"pk": 2833443, "translation": "NET", "book": 10, "chapter": 24, "verse": 11, "text": "When David got up the next morning, the LORD had already spoken to Gad the prophet, David\u2019s seer:", "comment": "tn Heb \u201cand the word of the Lord came.\u201d"}, {"pk": 2833444, "translation": "NET", "book": 10, "chapter": 24, "verse": 12, "text": "\u201cGo, tell David, \u2018This is what the LORD says: I am offering you three forms of judgment. Pick one of them and I will carry it out against you.\u2019\u201d"}, {"pk": 2833445, "translation": "NET", "book": 10, "chapter": 24, "verse": 13, "text": "Gad went to David and told him, \u201cShall seven years of famine come upon your land? Or shall you flee for three months from your enemy with him in hot pursuit? Or shall there be three days of plague in your land? Now decide what I should tell the one who sent me.\u201d", "comment": "tc The LXX has here \u201cthree\u201d rather than \u201cseven,\u201d and is followed by NAB, NIV, NCV, NRSV, TEV, NLT. See 1 Chr 21:12.
tn Heb \u201cnow know and see.\u201d"}, {"pk": 2833446, "translation": "NET", "book": 10, "chapter": 24, "verse": 14, "text": "David said to Gad, \u201cI am very upset! I prefer that we be attacked by the LORD, for his mercy is great; I do not want to be attacked by men!\u201d", "comment": "tn Heb \u201cThere is great distress to me. Let us fall into the hand of the Lord, for great is his mercy, but into the hand of man let me not fall.\u201d"}, {"pk": 2833447, "translation": "NET", "book": 10, "chapter": 24, "verse": 15, "text": "So the LORD sent a plague through Israel from the morning until the completion of the appointed time. Seventy thousand men died from Dan to Beer Sheba."}, {"pk": 2833448, "translation": "NET", "book": 10, "chapter": 24, "verse": 16, "text": "When the angel extended his hand to destroy Jerusalem, the LORD relented from his judgment. He told the angel who was killing the people, \u201cThat\u2019s enough! Stop now!\u201d (Now the LORD\u2019s angel was near the threshing floor of Araunah the Jebusite.)", "comment": "tn Heb \u201cmessenger.\u201d
tn Heb \u201cNow, drop your hand.\u201d
tn Heb \u201cconcerning the calamity.\u201d"}, {"pk": 2833449, "translation": "NET", "book": 10, "chapter": 24, "verse": 17, "text": "When he saw the angel who was destroying the people, David said to the LORD, \u201cLook, it is I who have sinned and done this evil thing! As for these sheep \u2014 what have they done? Attack me and my family.\u201d", "comment": "tn Heb \u201clet your hand be against me and against the house of my father.\u201d"}, {"pk": 2833450, "translation": "NET", "book": 10, "chapter": 24, "verse": 18, "text": "So Gad went to David that day and told him, \u201cGo up and build an altar for the LORD on the threshing floor of Araunah the Jebusite.\u201d"}, {"pk": 2833451, "translation": "NET", "book": 10, "chapter": 24, "verse": 19, "text": "So David went up as Gad instructed him to do, according to the LORD\u2019s instructions."}, {"pk": 2833452, "translation": "NET", "book": 10, "chapter": 24, "verse": 20, "text": "When Araunah looked out and saw the king and his servants approaching him, he went out and bowed to the king with his face to the ground.", "comment": "tn Heb \u201cAraunah.\u201d The name has been replaced in the translation by the pronoun (\u201che\u201d) for stylistic reasons.
tn Heb \u201cnostrils.\u201d"}, {"pk": 2833453, "translation": "NET", "book": 10, "chapter": 24, "verse": 21, "text": "Araunah said, \u201cWhy has my lord the king come to his servant?\u201d David replied, \u201cTo buy from you the threshing floor so I can build an altar for the LORD, so that the plague may be removed from the people.\u201d"}, {"pk": 2833454, "translation": "NET", "book": 10, "chapter": 24, "verse": 22, "text": "Araunah told David, \u201cMy lord the king may take whatever he wishes and offer it. Look! Here are oxen for burnt offerings, and threshing sledges and harnesses for wood.", "comment": "sn Threshing sledges were heavy boards used in ancient times for loosening grain from husks. On the bottom sides of these boards sharp stones were embedded, and the boards were then dragged across the grain on a threshing floor by an ox or donkey.
tn Heb \u201cwhat is good in his eyes.\u201d
tn Heb \u201cthe equipment of the oxen.\u201d"}, {"pk": 2833455, "translation": "NET", "book": 10, "chapter": 24, "verse": 23, "text": "I, the servant of my lord the king, give it all to the king!\u201d Araunah also told the king, \u201cMay the LORD your God show you favor!\u201d", "comment": "tc The Hebrew text is difficult here. The translation reads \u05e2\u05b6\u05d1\u05b6\u05d3 \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019eved \u2019adoni, \u201cthe servant of my lord\u201d) rather than the MT\u2019s \u05d0\u05b2\u05e8\u05b7\u05d5\u05b0\u05e0\u05b8\u05d4 (\u2019Aravnah). In normal court etiquette a subject would not use his own name in this way, but would more likely refer to himself in the third person. The MT probably first sustained loss of \u05e2\u05b6\u05d1\u05b6\u05d3 (\u2019eved, \u201cservant\u201d), leading to confusion of the word for \u201cmy lord\u201d with the name of the Jebusite referred to here."}, {"pk": 2833456, "translation": "NET", "book": 10, "chapter": 24, "verse": 24, "text": "But the king said to Araunah, \u201cNo, I insist on buying it from you! I will not offer to the LORD my God burnt sacrifices that cost me nothing.\u201d So David bought the threshing floor and the oxen for fifty pieces of silver.", "comment": "tn Heb \u201cfifty shekels of silver.\u201d This would have been about 20 ounces (568 grams) of silver by weight."}, {"pk": 2833457, "translation": "NET", "book": 10, "chapter": 24, "verse": 25, "text": "Then David built an altar for the LORD there and offered burnt sacrifices and peace offerings. And the LORD accepted prayers for the land, and the plague was removed from Israel."}, {"pk": 2833458, "translation": "NET", "book": 11, "chapter": 1, "verse": 1, "text": "King David was very old; even when they covered him with blankets, he could not get warm.", "comment": "tn Heb \u201cwas old, coming into the days\u201d (i.e., advancing in years).
tn Or \u201cgarments.\u201d"}, {"pk": 2833459, "translation": "NET", "book": 11, "chapter": 1, "verse": 2, "text": "His servants advised him, \u201cA young virgin must be found for our master, the king, to take care of the king\u2019s needs and serve as his nurse. She can also sleep with you and keep our master, the king, warm.\u201d", "comment": "tn Heb \u201cand she will stand before the king.\u201d The Hebrew phrase \u201cstand before\u201d can mean \u201cto attend; to serve\u201d (BDB 764 s.v. \u05e2\u05b8\u05de\u05b7\u05d3).
tn Heb \u201cand my master, the king, will be warm.\u201d
tn Heb \u201csaid to.\u201d
tn Heb \u201cand she will lie down in your bosom.\u201d The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.
tn Heb \u201clet them seek for my master, the king, a young girl, a virgin.\u201d The third person plural subject of the verb is indefinite (see GKC 460 \u00a7144.f). The appositional expression, \u201ca young girl, a virgin,\u201d is idiomatic; the second term specifically defines the more general first term (see IBHS 230 \u00a712.3b)."}, {"pk": 2833460, "translation": "NET", "book": 11, "chapter": 1, "verse": 3, "text": "So they looked through all Israel for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king.", "comment": "tn Heb \u201cthrough all the territory of Israel.\u201d"}, {"pk": 2833461, "translation": "NET", "book": 11, "chapter": 1, "verse": 4, "text": "The young woman was very beautiful; she became the king\u2019s nurse and served him, but the king did not have sexual relations with her.", "comment": "tn Heb \u201cdid not know her.\u201d"}, {"pk": 2833462, "translation": "NET", "book": 11, "chapter": 1, "verse": 5, "text": "Now Adonijah, son of David and Haggith, was promoting himself, boasting, \u201cI will be king!\u201d He managed to acquire chariots and horsemen, as well as fifty men to serve as his royal guard.", "comment": "tn Heb \u201clifting himself up.\u201d
tn Heb \u201cto run ahead of him.\u201d
tn Or \u201che acquired for himself.\u201d
tn Heb \u201cson of Haggith,\u201d but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah\u2019s father.sn Haggith was one of David\u2019s wives (2 Sam 3:4; 2 Chr 3:2).
tn Heb \u201csaying.\u201d"}, {"pk": 2833463, "translation": "NET", "book": 11, "chapter": 1, "verse": 6, "text": "(Now his father had never corrected him by saying, \u201cWhy do you do such things?\u201d He was also very handsome and had been born right after Absalom. )", "comment": "tn Heb \u201cand she gave birth to him after Absalom.\u201d This does not imply they had the same mother; Absalom\u2019s mother was Maacah, not Haggith (2 Sam 3:4).
tn Or \u201cdisciplined.\u201d
tn Heb \u201cdid not correct him from his days.\u201d The phrase \u201cfrom his days\u201d means \u201cfrom his earliest days,\u201d or \u201cever in his life.\u201d See GKC 382 \u00a7119.w, n. 2."}, {"pk": 2833464, "translation": "NET", "book": 11, "chapter": 1, "verse": 7, "text": "He collaborated with Joab son of Zeruiah and with Abiathar the priest, and they supported him.", "comment": "tn Heb \u201chis words were.\u201d
tn Heb \u201chelped after\u201d (i.e., stood by).
tn Heb \u201cAdonijah.\u201d The proper name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons."}, {"pk": 2833465, "translation": "NET", "book": 11, "chapter": 1, "verse": 8, "text": "But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David\u2019s elite warriors did not ally themselves with Adonijah.", "comment": "tn Or \u201cbodyguard\u201d (Heb \u201cmighty men\u201d).
tn Heb \u201cwere not.\u201d"}, {"pk": 2833466, "translation": "NET", "book": 11, "chapter": 1, "verse": 9, "text": "Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king\u2019s sons, as well as all the men of Judah, the king\u2019s servants.", "comment": "tc The ancient Greek version omits this appositional phrase."}, {"pk": 2833467, "translation": "NET", "book": 11, "chapter": 1, "verse": 10, "text": "But he did not invite Nathan the prophet, Benaiah, the elite warriors, or his brother Solomon.", "comment": "tn Or \u201cbodyguard\u201d (Heb \u201cmighty men\u201d)."}, {"pk": 2833468, "translation": "NET", "book": 11, "chapter": 1, "verse": 11, "text": "Nathan said to Bathsheba, Solomon\u2019s mother, \u201cHas it been reported to you that Haggith\u2019s son Adonijah has become king behind our master David\u2019s back?", "comment": "tn Heb \u201cand our master David does not know.\u201d
tn Heb \u201cHave you not heard?\u201d"}, {"pk": 2833469, "translation": "NET", "book": 11, "chapter": 1, "verse": 12, "text": "Now let me give you some advice as to how you can save your life and your son Solomon\u2019s life.", "comment": "tn Or \u201cso that.\u201d
tn Heb \u201cnow, come.\u201d The imperative of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) is here used as an introductory interjection. See BDB 234 s.v. \u05d7\u05b8\u05dc\u05b7\u05da\u05b0."}, {"pk": 2833470, "translation": "NET", "book": 11, "chapter": 1, "verse": 13, "text": "Visit King David and say to him, \u2018My master, O king, did you not solemnly promise your servant, \u201cSurely your son Solomon will be king after me; he will sit on my throne\u201d? So why has Adonijah become king?\u2019", "comment": "tn Or \u201cswear an oath to.\u201d
tn Heb \u201ccome, go to.\u201d The imperative of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) is here used as an introductory interjection. See BDB 234 s.v. \u05d7\u05b8\u05dc\u05b7\u05da\u05b0."}, {"pk": 2833471, "translation": "NET", "book": 11, "chapter": 1, "verse": 14, "text": "While you are still there speaking to the king, I will arrive and verify your report.\u201d", "comment": "tn In the Hebrew text the sentence is introduced by the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d), which here draws attention to Nathan\u2019s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4.
tn Heb \u201cfill up [i.e., confirm] your words.\u201d
tc The Hebrew text reads, \u201cI will come after you.\u201d"}, {"pk": 2833472, "translation": "NET", "book": 11, "chapter": 1, "verse": 15, "text": "So Bathsheba visited the king in his private quarters. (The king was very old, and Abishag the Shunammite was serving the king.)", "comment": "tn Or \u201cbedroom.\u201d"}, {"pk": 2833473, "translation": "NET", "book": 11, "chapter": 1, "verse": 16, "text": "Bathsheba bowed down on the floor before the king. The king said, \u201cWhat do you want?\u201d", "comment": "tn Heb \u201cbowed low and bowed down to.\u201d"}, {"pk": 2833474, "translation": "NET", "book": 11, "chapter": 1, "verse": 17, "text": "She replied to him, \u201cMy master, you swore an oath to your servant by the LORD your God, \u2018Solomon your son will be king after me and he will sit on my throne.\u2019"}, {"pk": 2833475, "translation": "NET", "book": 11, "chapter": 1, "verse": 18, "text": "But now, look, Adonijah has become king! But you, my master the king, are not even aware of it!", "comment": "tc Instead of \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah, \u201cnow\u201d) many Hebrew mss, along with the Old Greek, Syriac Peshitta, and Latin Vulgate, have the similar sounding independent pronoun \u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah, \u201cyou\u201d). This reading is followed in the present translation.
tn Heb \u201cyou do not know [about it].\u201d"}, {"pk": 2833476, "translation": "NET", "book": 11, "chapter": 1, "verse": 19, "text": "He has sacrificed many cattle, steers, and sheep and has invited all the king\u2019s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon."}, {"pk": 2833477, "translation": "NET", "book": 11, "chapter": 1, "verse": 20, "text": "Now, my master, O king, all Israel is watching anxiously to see who is named to succeed my master the king on the throne.", "comment": "tn Heb \u201cthe eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.\u201d
tc Many Hebrew mss have \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah, \u201cnow\u201d) rather than the similar sounding independent pronoun \u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah, \u201cyou\u201d)."}, {"pk": 2833478, "translation": "NET", "book": 11, "chapter": 1, "verse": 21, "text": "If a decision is not made, when my master the king is buried with his ancestors, my son Solomon and I will be considered state criminals.\u201d", "comment": "tn Heb \u201cwill be guilty\u201d; NASB \u201cconsidered offenders\u201d; TEV \u201ctreated as traitors.\u201d
tn Heb \u201clies down with his fathers.\u201d
tn Heb \u201cI and my son Solomon.\u201d The order has been reversed in the translation for stylistic reasons.
tn The words \u201cif a decision is not made\u201d are added for clarification."}, {"pk": 2833479, "translation": "NET", "book": 11, "chapter": 1, "verse": 22, "text": "Just then, while she was still speaking to the king, Nathan the prophet arrived.", "comment": "tn Heb \u201clook.\u201d The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) here draws attention to Nathan\u2019s arrival and invites the audience to view the scene through the eyes of the participants."}, {"pk": 2833480, "translation": "NET", "book": 11, "chapter": 1, "verse": 23, "text": "The king was told, \u201cNathan the prophet is here.\u201d Nathan entered and bowed before the king with his face to the floor.", "comment": "tn Heb \u201cground.\u201d Since this was indoors, \u201cfloor\u201d is more appropriate than \u201cground.\u201d"}, {"pk": 2833481, "translation": "NET", "book": 11, "chapter": 1, "verse": 24, "text": "Nathan said, \u201cMy master, O king, did you announce, \u2018Adonijah will be king after me; he will sit on my throne\u2019?"}, {"pk": 2833482, "translation": "NET", "book": 11, "chapter": 1, "verse": 25, "text": "For today he has gone down and sacrificed many cattle, steers, and sheep and has invited all the king\u2019s sons, the army commanders, and Abiathar the priest. At this moment they are having a feast in his presence, and they have declared, \u2018Long live King Adonijah!\u2019", "comment": "tn Heb \u201clet the king, Adonijah, live!\u201d
tn Heb \u201clook.\u201d
tn Heb \u201ceating and drinking.\u201d"}, {"pk": 2833483, "translation": "NET", "book": 11, "chapter": 1, "verse": 26, "text": "But he did not invite me \u2014 your servant \u2014 or Zadok the priest, or Benaiah son of Jehoiada, or your servant Solomon."}, {"pk": 2833484, "translation": "NET", "book": 11, "chapter": 1, "verse": 27, "text": "Has my master the king authorized this without informing your servants who should succeed my master the king on his throne?\u201d", "comment": "tn Heb \u201cFrom my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?\u201d
tc Many Hebrew mss and ancient textual witnesses agree with the Qere in reading this as singular, \u201cyour servant.\u201d"}, {"pk": 2833485, "translation": "NET", "book": 11, "chapter": 1, "verse": 28, "text": "King David responded, \u201cSummon Bathsheba!\u201d She came and stood before the king.", "comment": "sn Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22).
tn Heb \u201cshe came before the king and stood before the king.\u201d
tn Heb \u201canswered and said.\u201d"}, {"pk": 2833486, "translation": "NET", "book": 11, "chapter": 1, "verse": 29, "text": "The king swore an oath: \u201cAs certainly as the LORD lives (he who has rescued me from every danger),", "comment": "tn Or \u201cransomed my life.\u201d"}, {"pk": 2833487, "translation": "NET", "book": 11, "chapter": 1, "verse": 30, "text": "I will keep today the oath I swore to you by the LORD God of Israel: \u2018Surely Solomon your son will be king after me; he will sit in my place on my throne.\u2019\u201d", "comment": "tn Or \u201ccarry out, perform.\u201d"}, {"pk": 2833488, "translation": "NET", "book": 11, "chapter": 1, "verse": 31, "text": "Bathsheba bowed down to the king with her face to the floor and said, \u201cMay my master, King David, live forever!\u201d", "comment": "tn Heb \u201cbowed low, face [to] the ground, and bowed down to the king.\u201d"}, {"pk": 2833489, "translation": "NET", "book": 11, "chapter": 1, "verse": 32, "text": "King David said, \u201cSummon Zadok the priest, Nathan the prophet, and Benaiah son of Jehoiada.\u201d They came before the king,", "comment": "sn Summon\u2026Nathan. Nathan must have left the room when Bathsheba reentered."}, {"pk": 2833490, "translation": "NET", "book": 11, "chapter": 1, "verse": 33, "text": "and he told them, \u201cTake your master\u2019s servants with you, put my son Solomon on my mule, and lead him down to Gihon.", "comment": "tn Heb \u201cmount Solomon my son on the mule that belongs to me and take him down to Gihon.\u201d
tn Heb \u201cthe king.\u201d
tn The plural form is used in the Hebrew text to indicate honor and authority."}, {"pk": 2833491, "translation": "NET", "book": 11, "chapter": 1, "verse": 34, "text": "There Zadok the priest and Nathan the prophet will anoint him king over Israel; then blow the trumpet and declare, \u2018Long live King Solomon!\u2019", "comment": "tn Or \u201cdesignate\u201d (i.e., by anointing with oil)."}, {"pk": 2833492, "translation": "NET", "book": 11, "chapter": 1, "verse": 35, "text": "Then follow him up as he comes and sits on my throne. He will be king in my place; I have decreed that he will be ruler over Israel and Judah.\u201d", "comment": "tn Or \u201ccommanded.\u201d"}, {"pk": 2833493, "translation": "NET", "book": 11, "chapter": 1, "verse": 36, "text": "Benaiah son of Jehoiada responded to the king: \u201cSo be it! May the LORD God of my master the king confirm it!", "comment": "tn Heb \u201cSo may the Lord God of my master the king say.\u201d
tn Heb \u201canswered and said.\u201d
tn Or \u201cAmen.\u201d"}, {"pk": 2833494, "translation": "NET", "book": 11, "chapter": 1, "verse": 37, "text": "As the LORD is with my master the king, so may he be with Solomon, and may he make him an even greater king than my master King David!\u201d", "comment": "tn Heb \u201cand may he make his throne greater than the throne of my master King David.\u201d"}, {"pk": 2833495, "translation": "NET", "book": 11, "chapter": 1, "verse": 38, "text": "So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites went down, put Solomon on King David\u2019s mule, and led him to Gihon.", "comment": "sn The Kerethites and Pelethites were members of David\u2019s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete."}, {"pk": 2833496, "translation": "NET", "book": 11, "chapter": 1, "verse": 39, "text": "Zadok the priest took a horn filled with olive oil from the tent and poured it on Solomon; the trumpet was blown and all the people declared, \u201cLong live King Solomon!\u201d", "comment": "tn Or \u201canointed.\u201d
tn Heb \u201cthe horn of oil.\u201d This has been specified as olive oil in the translation for clarity.sn A horn filled with oil. An animal\u2019s horn was used as an oil flask in the anointing ceremony."}, {"pk": 2833497, "translation": "NET", "book": 11, "chapter": 1, "verse": 40, "text": "All the people followed him up, playing flutes and celebrating so loudly they made the ground shake.", "comment": "tn Heb \u201cand all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.\u201d The verb \u05d1\u05bc\u05b8\u05e7\u05b7\u05e2 (baqa\u2019, \u201cto split open\u201d), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis."}, {"pk": 2833498, "translation": "NET", "book": 11, "chapter": 1, "verse": 41, "text": "Now Adonijah and all his guests heard the commotion just as they had finished eating. When Joab heard the sound of the trumpet, he asked, \u201cWhy is there such a noisy commotion in the city?\u201d", "comment": "tn Heb \u201cWhy is the city\u2019s sound noisy?\u201d
tn Heb \u201cAnd Adonijah and all the guests who were with him heard, now they had finished eating.\u201d"}, {"pk": 2833499, "translation": "NET", "book": 11, "chapter": 1, "verse": 42, "text": "As he was still speaking, Jonathan son of Abiathar the priest arrived. Adonijah said, \u201cCome in, for an important man like you must be bringing good news.\u201d", "comment": "tn The Hebrew text has \u201clook\u201d at this point. The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh), \u201clook draws attention to Jonathan\u2019s arrival and invites the audience to view the scene through the eyes of the participants.
tn Heb \u201cyou are a man of strength [or \u201cability\u201d] and you bring a message [that is] good.\u201d Another option is to understand the phrase \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d7\u05b7\u05d9\u05b4\u05dc (\u2019ish khayil) in the sense of \u201ca worthy man,\u201d that is \u201cloyal.\u201d See also 1 Kgs 1:52 and HALOT 311 s.v. \u05d7\u05b7\u05d9\u05b4\u05dc.
tn Or \u201csurely.\u201d"}, {"pk": 2833500, "translation": "NET", "book": 11, "chapter": 1, "verse": 43, "text": "Jonathan replied to Adonijah: \u201cNo! Our master King David has made Solomon king.", "comment": "tn For a similar use of \u05d0\u05b2\u05d1\u05b8\u05dc (\u2019aval), see Gen 17:19, where God rejects Abraham\u2019s proposal and offers an alternative.
tn The plural form is used in the Hebrew text to indicate honor and authority.
tn Heb \u201canswered and said.\u201d"}, {"pk": 2833501, "translation": "NET", "book": 11, "chapter": 1, "verse": 44, "text": "The king sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites and they put him on the king\u2019s mule."}, {"pk": 2833502, "translation": "NET", "book": 11, "chapter": 1, "verse": 45, "text": "Then Zadok the priest and Nathan the prophet anointed him king in Gihon. They went up from there rejoicing, and the city is in an uproar. That is the sound you hear.", "comment": "tn I.e., designated by anointing with oil."}, {"pk": 2833503, "translation": "NET", "book": 11, "chapter": 1, "verse": 46, "text": "Furthermore, Solomon has assumed the royal throne.", "comment": "tn Heb \u201cAnd also Solomon sits on the throne of the kingdom.\u201d"}, {"pk": 2833504, "translation": "NET", "book": 11, "chapter": 1, "verse": 47, "text": "The king\u2019s servants have even come to congratulate our master King David, saying, \u2018May your God make Solomon more famous than you and make him an even greater king than you!\u2019 Then the king leaned on the bed", "comment": "tn Heb \u201cmake the name of Solomon better than your name, and make his throne greater than your throne.\u201d The term \u05e9\u05c1\u05b5\u05dd (shem, \u201cname\u201d) is used here of one\u2019s fame and reputation.
tn Heb \u201cto bless.\u201d
tn Or \u201cbowed down; worshiped.\u201d
tn The plural form is used in the Hebrew text to indicate honor and authority.
tc Many Hebrew mss agree with the Qere in reading simply \u201cGod.\u201d"}, {"pk": 2833505, "translation": "NET", "book": 11, "chapter": 1, "verse": 48, "text": "and said this: \u2018The LORD God of Israel is worthy of praise because today he has placed a successor on my throne and allowed me to see it.\u2019\u201d", "comment": "tn Heb \u201cand my eyes are seeing.\u201d
tn The Hebrew text reads, \u201cand the king said.\u201d
tn Or \u201cBlessed be the Lord God of Israel, who\u2026.\u201d In this blessing formula \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwho; because\u201d) introduces the reason why the one being blessed deserves the honor."}, {"pk": 2833506, "translation": "NET", "book": 11, "chapter": 1, "verse": 49, "text": "All of Adonijah\u2019s guests panicked; they jumped up and rushed off their separate ways.", "comment": "tn Or \u201cwere afraid, trembled.\u201d"}, {"pk": 2833507, "translation": "NET", "book": 11, "chapter": 1, "verse": 50, "text": "Adonijah feared Solomon, so he got up and went and grabbed hold of the horns of the altar.", "comment": "sn Grabbed hold of the horns of the altar. The \u201chorns\u201d of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon."}, {"pk": 2833508, "translation": "NET", "book": 11, "chapter": 1, "verse": 51, "text": "Solomon was told, \u201cLook, Adonijah fears you; see, he has taken hold of the horns of the altar, saying, \u2018May King Solomon solemnly promise me today that he will not kill his servant with the sword.\u2019\u201d", "comment": "tn Or \u201cswear an oath to.\u201d
tn Heb \u201cKing Solomon.\u201d The name and title have been replaced by the pronoun (\u201cyou\u201d) in the translation for stylistic reasons."}, {"pk": 2833509, "translation": "NET", "book": 11, "chapter": 1, "verse": 52, "text": "Solomon said, \u201cIf he is a loyal subject, not a hair of his head will be harmed, but if he is found to be a traitor, he will die.\u201d", "comment": "tn Heb \u201cif he is a man of strength [or ability].\u201d In this context, where Adonijah calls himself a \u201cservant,\u201d implying allegiance to the new king, the phrase \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d7\u05b7\u05d9\u05b4\u05dc (\u2019ish khayil) probably carries the sense of \u201ca worthy man,\u201d that is, \u201cloyal\u201d (see HALOT 311 s.v. \u05d7\u05b7\u05d9\u05b4\u05dc).
tn Heb \u201cbut if evil is found in him.\u201d"}, {"pk": 2833510, "translation": "NET", "book": 11, "chapter": 1, "verse": 53, "text": "King Solomon sent men to bring him down from the altar. He came and bowed down to King Solomon, and Solomon told him, \u201cGo home.\u201d", "comment": "tn Heb \u201cGo to your house.\u201d
tn Heb \u201csent and they brought him down.\u201d"}, {"pk": 2833511, "translation": "NET", "book": 11, "chapter": 2, "verse": 1, "text": "When David was close to death, he told Solomon his son:", "comment": "tn Heb \u201cand the days of David approached to die.\u201d
tn Or \u201ccommanded.\u201d"}, {"pk": 2833512, "translation": "NET", "book": 11, "chapter": 2, "verse": 2, "text": "\u201cI am about to die. Be strong and become a man!", "comment": "tn Heb \u201cgoing the way of all the earth.\u201d"}, {"pk": 2833513, "translation": "NET", "book": 11, "chapter": 2, "verse": 3, "text": "Do the job the LORD your God has assigned you by following his instructions and obeying his rules, commandments, regulations, and laws as written in the law of Moses. Then you will succeed in all you do and seek to accomplish,", "comment": "tn Heb \u201cby walking in his ways.\u201d
tn Or \u201ckeeping.\u201d
tn Heb \u201ckeep the charge of the Lord your God.\u201d
tn Heb \u201cthen you will cause to succeed all which you do and all which you turn there.\u201d"}, {"pk": 2833514, "translation": "NET", "book": 11, "chapter": 2, "verse": 4, "text": "and the LORD will fulfill his promise to me, \u2018If your descendants watch their step and live faithfully in my presence with all their heart and being, then,\u2019 he promised, \u2018you will not fail to have a successor on the throne of Israel.\u2019", "comment": "tn Heb \u201csaying.\u201d
tn Heb \u201cthen the Lord will establish his word which he spoke to me, saying.\u201d
tn Heb \u201cguard their way.\u201d
tn Heb \u201cby walking before me in faithfulness.\u201d
tn Or \u201csoul.\u201d
tn Heb \u201cthere will not be cut off from you a man from upon the throne of Israel.\u201d"}, {"pk": 2833515, "translation": "NET", "book": 11, "chapter": 2, "verse": 5, "text": "\u201cYou know what Joab son of Zeruiah did to me \u2014 how he murdered two commanders of the Israelite armies, Abner son of Ner and Amasa son of Jether. During peacetime he struck them down like he would in battle; when he shed their blood as if in battle, he stained his own belt and the sandals on his feet.", "comment": "tn Heb \u201cwhat he did to the two commanders\u2026and he killed them.\u201d
tn Heb \u201che shed the blood of battle in peace.\u201d
tn Heb \u201cand he shed the blood of battle when he killed which is on his waist and on his sandal[s] which are on his feet.\u201d That is, he covered himself with guilt and his guilt was obvious to all who saw him."}, {"pk": 2833516, "translation": "NET", "book": 11, "chapter": 2, "verse": 6, "text": "Do to him what you think is appropriate, but don\u2019t let him live long and die a peaceful death.", "comment": "tn Heb \u201cand do not bring down his grey hair in peace [to] Sheol.\u201d
tn Heb \u201caccording to your wisdom.\u201d"}, {"pk": 2833517, "translation": "NET", "book": 11, "chapter": 2, "verse": 7, "text": "\u201cTreat fairly the sons of Barzillai of Gilead and provide for their needs, because they helped me when I had to flee from your brother Absalom.", "comment": "tn Heb \u201cand let them be among the ones who eat [at] your table.\u201d
tn Heb \u201cdo loyalty with\u201d; or \u201cact faithfully toward.\u201d
tn Heb \u201cdrew near to.\u201d"}, {"pk": 2833518, "translation": "NET", "book": 11, "chapter": 2, "verse": 8, "text": "\u201cNote well, you still have to contend with Shimei son of Gera, the Benjaminite from Bahurim, who tried to call down upon me a horrible judgment when I went to Mahanaim. He came down and met me at the Jordan, and I solemnly promised him by the LORD, \u2018I will not strike you down with the sword.\u2019", "comment": "tn Or \u201cswore an oath to.\u201d
tn Heb \u201cLook, with you is Shimei\u2026.\u201d
tn Heb \u201cand he cursed me with a horrible curse on the day I went to Mahanaim.\u201d
tn Heb \u201ckill you.\u201d"}, {"pk": 2833519, "translation": "NET", "book": 11, "chapter": 2, "verse": 9, "text": "But now don\u2019t treat him as if he were innocent. You are a wise man and you know how to handle him; make sure he has a bloody death.\u201d", "comment": "tn Heb \u201cwhat you should do to him.\u201d
tc The Lucianic recension of the Old Greek and the Vulgate have here \u201cyou\u201d rather than \u201cnow.\u201d The two words are homonyms in Hebrew.
tn Heb \u201cbring his grey hair down in blood [to] Sheol.\u201d"}, {"pk": 2833520, "translation": "NET", "book": 11, "chapter": 2, "verse": 10, "text": "Then David passed away and was buried in the city of David.", "comment": "sn The phrase the city of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201cand David lay down with his fathers.\u201d"}, {"pk": 2833521, "translation": "NET", "book": 11, "chapter": 2, "verse": 11, "text": "David reigned over Israel forty years; he reigned in Hebron seven years, and in Jerusalem thirty-three years.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833522, "translation": "NET", "book": 11, "chapter": 2, "verse": 12, "text": "Solomon sat on his father David\u2019s throne, and his royal authority was firmly solidified.", "comment": "tn Or \u201ckingship.\u201d"}, {"pk": 2833523, "translation": "NET", "book": 11, "chapter": 2, "verse": 13, "text": "Haggith\u2019s son Adonijah visited Bathsheba, Solomon\u2019s mother. She asked, \u201cDo you come in peace?\u201d He answered, \u201cYes.\u201d", "comment": "tn Heb \u201c[in] peace.\u201d"}, {"pk": 2833524, "translation": "NET", "book": 11, "chapter": 2, "verse": 14, "text": "He added, \u201cI have something to say to you.\u201d She replied, \u201cSpeak.\u201d", "comment": "tn Heb \u201cand he said.\u201d"}, {"pk": 2833525, "translation": "NET", "book": 11, "chapter": 2, "verse": 15, "text": "He said, \u201cYou know that the kingdom was mine and all Israel considered me king. But then the kingdom was given to my brother, for the LORD decided it should be his.", "comment": "tn Heb \u201cand the kingdom turned about and became my brother\u2019s, for from the Lord it became his.\u201d
tn Or \u201ckingship.\u201d
tn Heb \u201cset their face to me to be king.\u201d"}, {"pk": 2833526, "translation": "NET", "book": 11, "chapter": 2, "verse": 16, "text": "Now I\u2019d like to ask you for just one thing. Please don\u2019t refuse me.\u201d She said, \u201cGo ahead and ask.\u201d", "comment": "tn Heb \u201cDo not turn back my face.\u201d
tn Heb \u201cShe said, \u2018Speak!\u2019\u201d"}, {"pk": 2833527, "translation": "NET", "book": 11, "chapter": 2, "verse": 17, "text": "He said, \u201cPlease ask King Solomon if he would give me Abishag the Shunammite as a wife, for he won\u2019t refuse you.\u201d", "comment": "tn Heb \u201cSay to Solomon the king, for he will not turn back your face, that he might give to me Abishag the Shunammite for a wife.\u201d"}, {"pk": 2833528, "translation": "NET", "book": 11, "chapter": 2, "verse": 18, "text": "Bathsheba replied, \u201cThat\u2019s fine, I\u2019ll speak to the king on your behalf.\u201d", "comment": "tn Heb \u201c[It is] good!\u201d"}, {"pk": 2833529, "translation": "NET", "book": 11, "chapter": 2, "verse": 19, "text": "So Bathsheba visited King Solomon to speak to him on Adonijah\u2019s behalf. The king got up to greet her, bowed to her, and then sat on his throne. He ordered a throne to be brought for the king\u2019s mother, and she sat at his right hand.", "comment": "tn Or \u201cmeet.\u201d
tn Heb \u201che set up a throne for the mother of the king.\u201d"}, {"pk": 2833530, "translation": "NET", "book": 11, "chapter": 2, "verse": 20, "text": "She said, \u201cI would like to ask you for just one small favor. Please don\u2019t refuse me.\u201d He said, \u201cGo ahead and ask, my mother, for I would not refuse you.\u201d", "comment": "tn Heb \u201cand the king said to her.\u201d
tn Or \u201cI\u2019d like to make just one request of you.\u201d
tn Heb \u201cDo not turn back my face.\u201d"}, {"pk": 2833531, "translation": "NET", "book": 11, "chapter": 2, "verse": 21, "text": "She said, \u201cAllow Abishag the Shunammite to be given to your brother Adonijah as a wife.\u201d"}, {"pk": 2833532, "translation": "NET", "book": 11, "chapter": 2, "verse": 22, "text": "King Solomon answered his mother, \u201cWhy just request Abishag the Shunammite for him? Since he is my older brother, you should also request the kingdom for him, for Abiathar the priest, and for Joab son of Zeruiah!\u201d", "comment": "tn Heb \u201cfor Adonijah.\u201d"}, {"pk": 2833533, "translation": "NET", "book": 11, "chapter": 2, "verse": 23, "text": "King Solomon then swore an oath by the LORD, \u201cMay God judge me severely, if Adonijah does not pay for this request with his life!", "comment": "tn Heb \u201cif with his life Adonijah has not spoken this word.\u201d
tn Heb \u201cSo may God do to me, and so may he add.\u201d"}, {"pk": 2833534, "translation": "NET", "book": 11, "chapter": 2, "verse": 24, "text": "Now, as certainly as the LORD lives (he who made me secure, allowed me to sit on my father David\u2019s throne, and established a dynasty for me as he promised), Adonijah will be executed today!\u201d", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2833535, "translation": "NET", "book": 11, "chapter": 2, "verse": 25, "text": "King Solomon then sent Benaiah son of Jehoiada, and he killed Adonijah.", "comment": "tn The Hebrew text adds, \u201cby the hand of.\u201d
tn Heb \u201cand he struck him and he died.\u201d"}, {"pk": 2833536, "translation": "NET", "book": 11, "chapter": 2, "verse": 26, "text": "The king then told Abiathar the priest, \u201cGo back to your property in Anathoth. You deserve to die, but today I will not kill you because you did carry the ark of the sovereign LORD before my father David and you suffered with my father through all his difficult times.\u201d", "comment": "tn Heb \u201cyou are a man of death.\u201d
tn Or \u201cfield.\u201d
tn Heb \u201cand because you suffered through all which my father suffered.\u201d"}, {"pk": 2833537, "translation": "NET", "book": 11, "chapter": 2, "verse": 27, "text": "Solomon dismissed Abiathar from his position as priest of the LORD, fulfilling the decree of judgment the LORD made in Shiloh against the family of Eli.", "comment": "tn Heb \u201cSolomon drove out Abiathar from being a priest to the Lord.\u201d
tn Heb \u201cfulfilling the word of the Lord which he spoke against the house of Eli in Shiloh.\u201d"}, {"pk": 2833538, "translation": "NET", "book": 11, "chapter": 2, "verse": 28, "text": "When the news reached Joab (for Joab had supported Adonijah, although he had not supported Absalom), he ran to the tent of the LORD and grabbed hold of the horns of the altar.", "comment": "tn Heb \u201cturned after\u201d (also later in this verse).
tn Heb \u201cJoab.\u201d The proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
sn Grabbed hold of the horns of the altar. The \u201chorns\u201d of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Joab was seeking asylum from Solomon."}, {"pk": 2833539, "translation": "NET", "book": 11, "chapter": 2, "verse": 29, "text": "When King Solomon heard that Joab had run to the tent of the LORD and was right there beside the altar, he ordered Benaiah son of Jehoiada, \u201cGo, strike him down.\u201d", "comment": "tn Heb \u201cand it was related to King Solomon.\u201d
tn Heb \u201cso Solomon sent Benaiah son of Jehoiada, saying.\u201d"}, {"pk": 2833540, "translation": "NET", "book": 11, "chapter": 2, "verse": 30, "text": "When Benaiah arrived at the tent of the LORD, he said to him, \u201cThe king says, \u2018Come out!\u2019\u201d But he replied, \u201cNo, I will die here!\u201d So Benaiah sent word to the king and reported Joab\u2019s reply.", "comment": "tn Heb \u201csaying, \u201cIn this way Joab spoke and in this way he answered me.\u201d"}, {"pk": 2833541, "translation": "NET", "book": 11, "chapter": 2, "verse": 31, "text": "The king told him, \u201cDo as he said! Strike him down and bury him. Take away from me and from my father\u2019s family the guilt of Joab\u2019s murderous, bloody deeds.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201ctake away the undeserved bloodshed which Joab spilled from upon me and from upon the house of my father.\u201d"}, {"pk": 2833542, "translation": "NET", "book": 11, "chapter": 2, "verse": 32, "text": "May the LORD punish him for the blood he shed; behind my father David\u2019s back he struck down and murdered with the sword two men who were more innocent and morally upright than he \u2014 Abner son of Ner, commander of Israel\u2019s army, and Amasa son of Jether, commander of Judah\u2019s army.", "comment": "tn Heb \u201cThe Lord will cause his blood to return upon his head.\u201d
tn Heb \u201cbecause he struck down two men more innocent and better than he and he killed them with the sword, and my father David did not know.\u201d"}, {"pk": 2833543, "translation": "NET", "book": 11, "chapter": 2, "verse": 33, "text": "May Joab and his descendants be perpetually guilty of their shed blood, but may the LORD give perpetual peace to David, his descendants, his family, and his dynasty.\u201d", "comment": "tn Heb \u201chis throne.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2833544, "translation": "NET", "book": 11, "chapter": 2, "verse": 34, "text": "So Benaiah son of Jehoiada went up and executed Joab; he was buried at his home in the wilderness.", "comment": "tn Heb \u201cstruck him and killed him.\u201d The referent (Joab) has been specified in the translation for clarity."}, {"pk": 2833545, "translation": "NET", "book": 11, "chapter": 2, "verse": 35, "text": "The king appointed Benaiah son of Jehoiada to take his place at the head of the army, and the king appointed Zadok the priest to take Abiathar\u2019s place.", "comment": "tn Heb \u201cover.\u201d
tc The Old Greek translation includes after v. 35 some fourteen verses that are absent from the MT."}, {"pk": 2833546, "translation": "NET", "book": 11, "chapter": 2, "verse": 36, "text": "Next the king summoned Shimei and told him, \u201cBuild yourself a house in Jerusalem and live there \u2014 but you may not leave there to go anywhere!", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201csent and summoned.\u201d
tn Heb \u201cand you may not go out from there here or there.\u201d"}, {"pk": 2833547, "translation": "NET", "book": 11, "chapter": 2, "verse": 37, "text": "If you ever do leave and cross the Kidron Valley, know for sure that you will certainly die! You will be responsible for your own death.\u201d", "comment": "tn Heb \u201cyour blood will be upon your head.\u201d"}, {"pk": 2833548, "translation": "NET", "book": 11, "chapter": 2, "verse": 38, "text": "Shimei said to the king, \u201cMy master the king\u2019s proposal is acceptable. Your servant will do as you say.\u201d So Shimei lived in Jerusalem for a long time.", "comment": "tn Heb \u201cmany days.\u201d
tn Heb \u201cso your servant will do.\u201d
tn Heb \u201cGood is the word, as my master the king has spoken.\u201d"}, {"pk": 2833549, "translation": "NET", "book": 11, "chapter": 2, "verse": 39, "text": "Three years later two of Shimei\u2019s servants ran away to King Achish son of Maacah of Gath. Shimei was told, \u201cLook, your servants are in Gath.\u201d"}, {"pk": 2833550, "translation": "NET", "book": 11, "chapter": 2, "verse": 40, "text": "So Shimei got up, saddled his donkey, and went to Achish at Gath to find his servants; Shimei went and brought back his servants from Gath."}, {"pk": 2833551, "translation": "NET", "book": 11, "chapter": 2, "verse": 41, "text": "When Solomon was told that Shimei had gone from Jerusalem to Gath and had then returned,"}, {"pk": 2833552, "translation": "NET", "book": 11, "chapter": 2, "verse": 42, "text": "the king summoned Shimei and said to him, \u201cYou will recall that I made you take an oath by the LORD, and I solemnly warned you, \u2018If you ever leave and go anywhere, know for sure that you will certainly die.\u2019 You said to me, \u2018The proposal is acceptable; I agree to it.\u2019", "comment": "tn Heb \u201cIs it not [true]\u2026?\u201d In the Hebrew text the statement is interrogative; the rhetorical question expects the answer, \u201cOf course it is.\u201d
tn Heb \u201cgood is the word; I have heard.\u201d
tn Heb \u201chere or there.\u201d
tn Heb \u201csent and summoned.\u201d"}, {"pk": 2833553, "translation": "NET", "book": 11, "chapter": 2, "verse": 43, "text": "Why then have you broken the oath you made before the LORD and disobeyed the order I gave you?\u201d", "comment": "tn Heb \u201cWhy have you not kept the oath [to] the Lord and the commandment I commanded you?\u201d"}, {"pk": 2833554, "translation": "NET", "book": 11, "chapter": 2, "verse": 44, "text": "Then the king said to Shimei, \u201cYou are well aware of the way you mistreated my father David. The LORD will punish you for what you did.", "comment": "tn Heb \u201cYou know all the evil, for your heart knows, which you did to David my father.\u201d
tn Heb \u201cThe Lord will cause your evil to return upon your head.\u201d"}, {"pk": 2833555, "translation": "NET", "book": 11, "chapter": 2, "verse": 45, "text": "But King Solomon will be empowered and David\u2019s dynasty will endure permanently before the LORD.\u201d", "comment": "tn Heb \u201cthrone.\u201d
tn Or \u201cblessed.\u201d"}, {"pk": 2833556, "translation": "NET", "book": 11, "chapter": 2, "verse": 46, "text": "The king then gave the order to Benaiah son of Jehoiada who went and executed Shimei. So Solomon took firm control of the kingdom.", "comment": "tn \u201cThe king commanded Benaiah son of Jehoiada and he went out and struck him down and he died.\u201d
tn \u201cAnd the kingdom was established in the hand of Solomon.\u201d"}, {"pk": 2833557, "translation": "NET", "book": 11, "chapter": 3, "verse": 1, "text": "Solomon made an alliance by marriage with Pharaoh, king of Egypt; he married Pharaoh\u2019s daughter. He brought her to the City of David until he could finish building his residence and the temple of the LORD and the wall around Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The phrase City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2833558, "translation": "NET", "book": 11, "chapter": 3, "verse": 2, "text": "Now the people were offering sacrifices at the high places, because in those days a temple had not yet been built to honor the LORD.", "comment": "sn Offering sacrifices at the high places. The \u201chigh places\u201d were places of worship that were naturally or artificially elevated.
tn Heb \u201cfor the name of the Lord.\u201d The word \u201cname\u201d sometimes refers to one\u2019s reputation or honor (thus the translation here, \u201cto honor the Lord\u201d). The \u201cname\u201d of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name."}, {"pk": 2833559, "translation": "NET", "book": 11, "chapter": 3, "verse": 3, "text": "Solomon demonstrated his loyalty to the LORD by following the practices of his father David, except that he offered sacrifices and burned incense on the high places.", "comment": "tn Or \u201cpolicies, rules.\u201d
tn Heb \u201cSolomon loved the Lord by walking in.\u201d"}, {"pk": 2833560, "translation": "NET", "book": 11, "chapter": 3, "verse": 4, "text": "The king went to Gibeon to offer sacrifices, for it had the most prominent of the high places. Solomon would offer up a thousand burnt sacrifices on the altar there.", "comment": "tn Heb \u201cfor it was the great high place.\u201d
tn The verb form is an imperfect, which is probably used here in a customary sense to indicate continued or repeated action in past time. See GKC 314 \u00a7107.b."}, {"pk": 2833561, "translation": "NET", "book": 11, "chapter": 3, "verse": 5, "text": "One night in Gibeon the LORD appeared to Solomon in a dream. God said, \u201cTell me what I should give you.\u201d", "comment": "tn Heb \u201cask.\u201d
tn Or \u201crevealed himself.\u201d"}, {"pk": 2833562, "translation": "NET", "book": 11, "chapter": 3, "verse": 6, "text": "Solomon replied, \u201cYou demonstrated great loyalty to your servant, my father David, as he served you faithfully, properly, and sincerely. You have maintained this great loyalty to this day by allowing his son to sit on his throne.", "comment": "tn Heb \u201cin faithfulness and in innocence and in uprightness of heart with you.\u201d
tn Heb \u201cdid.\u201d
tn Heb \u201cwalked before.\u201d
tn Heb \u201cand you have kept to him this great loyalty and you gave to him a son [who] sits on his throne as this day.\u201d"}, {"pk": 2833563, "translation": "NET", "book": 11, "chapter": 3, "verse": 7, "text": "Now, O LORD my God, you have made your servant king in my father David\u2019s place, even though I am only a young man and am inexperienced.", "comment": "tn Heb \u201cand I do not know going out or coming in.\u201d"}, {"pk": 2833564, "translation": "NET", "book": 11, "chapter": 3, "verse": 8, "text": "Your servant stands among your chosen people; they are a great nation that is too numerous to count or number.", "comment": "tn Heb \u201cyour people whom you have chosen.\u201d
tn There is no verb expressed in the Hebrew text; \u201cstands\u201d is supplied in the translation for clarification."}, {"pk": 2833565, "translation": "NET", "book": 11, "chapter": 3, "verse": 9, "text": "So give your servant a discerning mind so he can make judicial decisions for your people and distinguish right from wrong. Otherwise no one is able to make judicial decisions for this great nation of yours.\u201d", "comment": "tn Heb \u201cyour numerous people.\u201d
tn Heb \u201cfor\u201d; the word \u201cotherwise\u201d is used to reflect the logical sense of the statement.
tn Heb \u201cwho is able?\u201d The rhetorical question anticipates the answer, \u201cno one.\u201d
tn Heb \u201cto judge.\u201d
tn Heb \u201ca hearing heart.\u201d (The Hebrew term translated \u201cheart\u201d often refers to the mental faculties.)
tn Heb \u201cto judge.\u201d
tn Heb \u201cto understand between good and evil.\u201d"}, {"pk": 2833566, "translation": "NET", "book": 11, "chapter": 3, "verse": 10, "text": "The Lord was pleased that Solomon made this request.", "comment": "tn Heb \u201cAnd the thing was good in the eyes of the Lord, for Solomon asked for this thing.\u201d
tn The Hebrew term translated \u201cLord\u201d here and in v.15 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2833567, "translation": "NET", "book": 11, "chapter": 3, "verse": 11, "text": "God said to him, \u201cBecause you asked for the ability to make wise judicial decisions, and not for long life, or riches, or vengeance on your enemies,", "comment": "tn Heb \u201cbecause you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.\u201d"}, {"pk": 2833568, "translation": "NET", "book": 11, "chapter": 3, "verse": 12, "text": "I grant your request, and give you a wise and discerning mind superior to that of anyone who has preceded or will succeed you.", "comment": "tn Heb \u201cI am doing according to your words.\u201d The perfect tense is sometimes used of actions occurring at the same time a statement is made.
tn Heb \u201cso that there has not been one like you prior to you, and after you one will not arise like you.\u201d
tn Heb \u201cheart.\u201d (The Hebrew term translated \u201cheart\u201d often refers to the mental faculties.)
tn This statement is introduced in the Hebrew text by the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) which draws attention to and emphasizes what follows.
tn This statement is introduced by the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201clook\u201d) which draws attention to and emphasizes what follows. The translation assumes that the perfect tense here indicates that the action occurs as the statement is made (i.e., \u201cright now I give you\u201d)."}, {"pk": 2833569, "translation": "NET", "book": 11, "chapter": 3, "verse": 13, "text": "Furthermore, I am giving you what you did not request \u2014 riches and honor so that you will be the greatest king of your generation.", "comment": "tn The translation assumes that the perfect tense here indicates that the action occurs as the statement is made.
tn Heb \u201cso that there is not one among the kings like you all your days.\u201d The LXX lacks the words \u201call your days.\u201d"}, {"pk": 2833570, "translation": "NET", "book": 11, "chapter": 3, "verse": 14, "text": "If you follow my instructions by obeying my rules and regulations, just as your father David did, then I will grant you long life.\u201d", "comment": "tn Heb \u201cwalk in my ways.\u201d
tn Or \u201ckeeping.\u201d
tn Heb \u201cwalked.\u201d
tn Heb \u201cI will lengthen your days.\u201d"}, {"pk": 2833571, "translation": "NET", "book": 11, "chapter": 3, "verse": 15, "text": "Solomon then woke up and realized it was a dream. He went to Jerusalem, stood before the ark of the Lord\u2019s covenant, offered up burnt sacrifices, presented peace offerings, and held a feast for all his servants.", "comment": "tn Or \u201ctokens of peace\u201d; NIV, TEV \u201cfellowship offerings.\u201d
tn Heb \u201cand look, a dream.\u201d"}, {"pk": 2833572, "translation": "NET", "book": 11, "chapter": 3, "verse": 16, "text": "Then two prostitutes came to the king and stood before him."}, {"pk": 2833573, "translation": "NET", "book": 11, "chapter": 3, "verse": 17, "text": "One of the women said, \u201cMy master, this woman and I live in the same house. I had a baby while she was with me in the house."}, {"pk": 2833574, "translation": "NET", "book": 11, "chapter": 3, "verse": 18, "text": "Then three days after I had my baby, this woman also had a baby. We were alone; there was no one else in the house except the two of us.", "comment": "sn There was no one else in the house except the two of us. In other words, there were no other witnesses to the births who could identify which child belonged to which mother."}, {"pk": 2833575, "translation": "NET", "book": 11, "chapter": 3, "verse": 19, "text": "This woman\u2019s child suffocated during the night when she rolled on top of him.", "comment": "tn Heb \u201clay, slept.\u201d
tn Heb \u201cdied.\u201d"}, {"pk": 2833576, "translation": "NET", "book": 11, "chapter": 3, "verse": 20, "text": "She got up in the middle of the night and took my son from my side, while your servant was sleeping. She put him in her arms, and put her dead son in my arms."}, {"pk": 2833577, "translation": "NET", "book": 11, "chapter": 3, "verse": 21, "text": "I got up in the morning to nurse my son, and there he was, dead! But when I examined him carefully in the morning, I realized it was not my baby.\u201d", "comment": "tn Heb \u201clook.\u201d
tn Heb \u201clook, it was not my son to whom I had given birth.\u201d"}, {"pk": 2833578, "translation": "NET", "book": 11, "chapter": 3, "verse": 22, "text": "The other woman said, \u201cNo! My son is alive; your son is dead!\u201d But the first woman replied, \u201cNo, your son is dead; my son is alive.\u201d Each presented her case before the king.", "comment": "tn Heb \u201cthey spoke before the king.\u201d Another option is to translate, \u201cthey argued before the king.\u201d"}, {"pk": 2833579, "translation": "NET", "book": 11, "chapter": 3, "verse": 23, "text": "The king said, \u201cOne says, \u2018My son is alive; your son is dead,\u2019 while the other says, \u2018No, your son is dead; my son is alive.\u2019\u201d"}, {"pk": 2833580, "translation": "NET", "book": 11, "chapter": 3, "verse": 24, "text": "The king ordered, \u201cGet me a sword!\u201d So they placed a sword before the king."}, {"pk": 2833581, "translation": "NET", "book": 11, "chapter": 3, "verse": 25, "text": "The king then said, \u201cCut the living child in two, and give half to one and half to the other!\u201d"}, {"pk": 2833582, "translation": "NET", "book": 11, "chapter": 3, "verse": 26, "text": "The real mother spoke up to the king, for her motherly instincts were aroused. She said, \u201cMy master, give her the living child! Whatever you do, don\u2019t kill him!\u201d But the other woman said, \u201cNeither one of us will have him! Let them cut him in two!\u201d", "comment": "tn Heb \u201cfor her compassions grew warm for her son.\u201d
tn Heb \u201cthe woman whose son was alive.\u201d
tn The infinitive absolute before the negated jussive emphasizes the main verb."}, {"pk": 2833583, "translation": "NET", "book": 11, "chapter": 3, "verse": 27, "text": "The king responded, \u201cGive the first woman the living child; don\u2019t kill him. She is the mother.\u201d"}, {"pk": 2833584, "translation": "NET", "book": 11, "chapter": 3, "verse": 28, "text": "When all Israel heard about the judicial decision which the king had rendered, they respected the king, for they realized that he possessed supernatural wisdom to make judicial decisions.", "comment": "tn Heb \u201csaw.\u201d
tn Heb \u201cfeared,\u201d perhaps in the sense, \u201cstood in awe of.\u201d
tn Heb \u201cthe wisdom of God within him.\u201d"}, {"pk": 2833585, "translation": "NET", "book": 11, "chapter": 4, "verse": 1, "text": "King Solomon ruled over all Israel."}, {"pk": 2833586, "translation": "NET", "book": 11, "chapter": 4, "verse": 2, "text": "These were his officials: Azariah son of Zadok was the priest."}, {"pk": 2833587, "translation": "NET", "book": 11, "chapter": 4, "verse": 3, "text": "Elihoreph and Ahijah, the sons of Shisha, wrote down what happened. Jehoshaphat son of Ahilud was in charge of the records.", "comment": "tn Heb \u201cwere scribes\u201d; NASB, NIV, NRSV \u201csecretaries\u201d; TEV, NLT \u201ccourt secretaries.\u201d"}, {"pk": 2833588, "translation": "NET", "book": 11, "chapter": 4, "verse": 4, "text": "Benaiah son of Jehoiada was commander of the army. Zadok and Abiathar were priests.", "comment": "tn Heb \u201cwas over.\u201d"}, {"pk": 2833589, "translation": "NET", "book": 11, "chapter": 4, "verse": 5, "text": "Azariah son of Nathan was supervisor of the district governors. Zabud son of Nathan was a priest and adviser to the king.", "comment": "tn Heb \u201cwas over.\u201d
tn Heb \u201cclose associate of\u201d; KJV, ASV, NASB \u201cthe king\u2019s friend\u201d (a title for an adviser, not just an acquaintance)."}, {"pk": 2833590, "translation": "NET", "book": 11, "chapter": 4, "verse": 6, "text": "Ahishar was supervisor of the palace. Adoniram son of Abda was supervisor of the work crews.", "comment": "tn Heb \u201cwas over.\u201d
sn The work crews. This Hebrew word (\u05de\u05b7\u05e1, mas) refers to a group of laborers conscripted for royal or public service.
tn Heb \u201cover the house.\u201d"}, {"pk": 2833591, "translation": "NET", "book": 11, "chapter": 4, "verse": 7, "text": "Solomon had twelve district governors appointed throughout Israel who acquired supplies for the king and his palace. Each was responsible for one month in the year."}, {"pk": 2833592, "translation": "NET", "book": 11, "chapter": 4, "verse": 8, "text": "These were their names: Ben-Hur was in charge of the hill country of Ephraim."}, {"pk": 2833593, "translation": "NET", "book": 11, "chapter": 4, "verse": 9, "text": "Ben-Deker was in charge of Makaz, Shaalbim, Beth Shemesh, and Elon Beth Hanan."}, {"pk": 2833594, "translation": "NET", "book": 11, "chapter": 4, "verse": 10, "text": "Ben-Hesed was in charge of Arubboth; he controlled Socoh and all the territory of Hepher."}, {"pk": 2833595, "translation": "NET", "book": 11, "chapter": 4, "verse": 11, "text": "Ben-Abinadab was in charge of Naphath Dor. (He was married to Solomon\u2019s daughter Taphath.)"}, {"pk": 2833596, "translation": "NET", "book": 11, "chapter": 4, "verse": 12, "text": "Baana son of Ahilud was in charge of Taanach and Megiddo, as well as all of Beth Shan next to Zarethan below Jezreel, from Beth Shan to Abel Meholah and on past Jokmeam.", "comment": "map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1."}, {"pk": 2833597, "translation": "NET", "book": 11, "chapter": 4, "verse": 13, "text": "Ben-Geber was in charge of Ramoth Gilead; he controlled the tent villages of Jair son of Manasseh in Gilead, as well as the region of Argob in Bashan, including sixty large walled cities with bronze bars locking their gates."}, {"pk": 2833598, "translation": "NET", "book": 11, "chapter": 4, "verse": 14, "text": "Ahinadab son of Iddo was in charge of Mahanaim."}, {"pk": 2833599, "translation": "NET", "book": 11, "chapter": 4, "verse": 15, "text": "Ahimaaz was in charge of Naphtali. (He married Solomon\u2019s daughter Basemath.)"}, {"pk": 2833600, "translation": "NET", "book": 11, "chapter": 4, "verse": 16, "text": "Baana son of Hushai was in charge of Asher and Aloth."}, {"pk": 2833601, "translation": "NET", "book": 11, "chapter": 4, "verse": 17, "text": "Jehoshaphat son of Paruah was in charge of Issachar."}, {"pk": 2833602, "translation": "NET", "book": 11, "chapter": 4, "verse": 18, "text": "Shimei son of Ela was in charge of Benjamin."}, {"pk": 2833603, "translation": "NET", "book": 11, "chapter": 4, "verse": 19, "text": "Geber son of Uri was in charge of the land of Gilead (the territory which had once belonged to King Sihon of the Amorites and to King Og of Bashan). He was sole governor of the area."}, {"pk": 2833604, "translation": "NET", "book": 11, "chapter": 4, "verse": 20, "text": "The people of Judah and Israel were as innumerable as the sand on the seashore; they had plenty to eat and drink and were happy."}, {"pk": 2833605, "translation": "NET", "book": 11, "chapter": 4, "verse": 21, "text": "(5:1) Solomon ruled all the kingdoms from the Euphrates River to the land of the Philistines, as far as the border of Egypt. These kingdoms paid tribute as Solomon\u2019s subjects throughout his lifetime.", "comment": "tn Heb \u201cthe River\u201d (also in v. 24). This is the standard designation for the Euphrates River in biblical Hebrew.
sn Beginning with 4:21, the verse numbers through 5:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:21 ET = 5:1 HT, 4:22 ET = 5:2 HT, etc., through 5:18 ET = 5:32 HT. Beginning with 6:1 the numbering of verses in the English Bible and the Hebrew text is again the same.
tn Heb \u201c[They] were bringing tribute and were serving Solomon all the days of his life.\u201d"}, {"pk": 2833606, "translation": "NET", "book": 11, "chapter": 4, "verse": 22, "text": "Each day Solomon\u2019s royal court consumed thirty cors of finely milled flour, sixty cors of cereal,", "comment": "tn As a unit of dry measure a cor was roughly equivalent to six bushels.
tn Heb \u201cthe food of Solomon for each day was.\u201d"}, {"pk": 2833607, "translation": "NET", "book": 11, "chapter": 4, "verse": 23, "text": "ten calves fattened in the stall, twenty calves from the pasture, and a hundred sheep, not to mention rams, gazelles, deer, and well-fed birds.", "comment": "tn The words \u201cin the stall\u201d are added for clarification; note the immediately following reference to cattle from the pasture."}, {"pk": 2833608, "translation": "NET", "book": 11, "chapter": 4, "verse": 24, "text": "His royal court was so large because he ruled over all the kingdoms west of the Euphrates River from Tiphsah to Gaza; he was at peace with all his neighbors.", "comment": "sn Tiphsah. This was located on the Euphrates River.
tn Heb \u201cfor he was ruling over all [the region] beyond the River, from Tiphsah to Gaza, over all the kingdoms beyond the River, and he had peace on every side all around.\u201d
tn Heb \u201cbecause.\u201d The words \u201chis royal court was so large\u201d are added to facilitate the logical connection with the preceding verse."}, {"pk": 2833609, "translation": "NET", "book": 11, "chapter": 4, "verse": 25, "text": "All the people of Judah and Israel had security; everyone from Dan to Beer Sheba enjoyed the produce of their vines and fig trees throughout Solomon\u2019s lifetime.", "comment": "tn Heb \u201cJudah and Israel lived securely, each one under his vine and under his fig tree, from Dan to Beer Sheba, all the days of Solomon.\u201d"}, {"pk": 2833610, "translation": "NET", "book": 11, "chapter": 4, "verse": 26, "text": "Solomon had 4,000 stalls for his chariot horses and 12,000 horses.", "comment": "tn The Hebrew text has \u201c40,000,\u201d but this is probably an inflated number (nevertheless it is followed by KJV, ASV, NASB, NRSV, TEV, CEV). Some Greek mss of the OT and the parallel in 2 Chr 9:25 read \u201c4,000\u201d (cf. NAB, NIV, NCV, NLT)."}, {"pk": 2833611, "translation": "NET", "book": 11, "chapter": 4, "verse": 27, "text": "The district governors acquired supplies for King Solomon and all who ate in his royal palace. Each was responsible for one month in the year; they made sure nothing was lacking.", "comment": "tn Heb \u201ceveryone who drew near to the table of King Solomon.\u201d"}, {"pk": 2833612, "translation": "NET", "book": 11, "chapter": 4, "verse": 28, "text": "Each one also brought to the assigned location his quota of barley and straw for the various horses.", "comment": "tn Heb \u201cbarley and straw for the horses and the steeds they brought to the place which was there, each according to his measure.\u201d"}, {"pk": 2833613, "translation": "NET", "book": 11, "chapter": 4, "verse": 29, "text": "God gave Solomon wisdom and very great discernment; the breadth of his understanding was as infinite as the sand on the seashore.", "comment": "tn Heb \u201cheart,\u201d i.e., mind. (The Hebrew term translated \u201cheart\u201d often refers to the mental faculties.)"}, {"pk": 2833614, "translation": "NET", "book": 11, "chapter": 4, "verse": 30, "text": "Solomon was wiser than all the men of the east and all the sages of Egypt.", "comment": "tn Heb \u201cthe wisdom of Solomon was greater than the wisdom of all the sons of the east and all the wisdom of Egypt.\u201d"}, {"pk": 2833615, "translation": "NET", "book": 11, "chapter": 4, "verse": 31, "text": "He was wiser than any man, including Ethan the Ezrahite or Heman, Calcol, and Darda, the sons of Mahol. He was famous in all the neighboring nations.", "comment": "tn Heb \u201chis name was in all the surrounding nations.\u201d"}, {"pk": 2833616, "translation": "NET", "book": 11, "chapter": 4, "verse": 32, "text": "He composed 3,000 proverbs and 1,005 songs.", "comment": "tn Heb \u201cspoke.\u201d"}, {"pk": 2833617, "translation": "NET", "book": 11, "chapter": 4, "verse": 33, "text": "He produced manuals on botany, describing every kind of plant, from the cedars of Lebanon to the hyssop that grows on walls. He also produced manuals on biology, describing animals, birds, insects, and fish.", "comment": "tn Heb \u201che spoke about plants.\u201d
tn Heb \u201che spoke about.\u201d"}, {"pk": 2833618, "translation": "NET", "book": 11, "chapter": 4, "verse": 34, "text": "People from all nations came to hear Solomon\u2019s display of wisdom; they came from all the kings of the earth who heard about his wisdom.", "comment": "tn Heb \u201cthe wisdom of Solomon.\u201d"}, {"pk": 2833619, "translation": "NET", "book": 11, "chapter": 5, "verse": 1, "text": "(5:15) King Hiram of Tyre sent messengers to Solomon when he heard that he had been anointed king in his father\u2019s place. (Hiram had always been an ally of David.)", "comment": "sn The verse numbers in the English Bible differ from those in the Hebrew text (BHS) here; 5:1\u201318 in the English Bible corresponds to 5:15-32 in the Hebrew text. See the note at 4:21.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
tn Heb \u201chis servants.\u201d"}, {"pk": 2833620, "translation": "NET", "book": 11, "chapter": 5, "verse": 2, "text": "Solomon then sent this message to Hiram:"}, {"pk": 2833621, "translation": "NET", "book": 11, "chapter": 5, "verse": 3, "text": "\u201cYou know that my father David was unable to build a temple to honor the LORD his God, for he was busy fighting battles on all fronts while the LORD subdued his enemies.", "comment": "tn Heb \u201ca house for the name of the Lord.\u201d The word \u201cname\u201d sometimes refers to one\u2019s reputation or honor. The \u201cname\u201d of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.
tn Heb \u201cbecause of the battles which surrounded him until the Lord placed them under the soles of his feet.\u201d"}, {"pk": 2833622, "translation": "NET", "book": 11, "chapter": 5, "verse": 4, "text": "But now the LORD my God has made me secure on all fronts; there is no adversary or dangerous threat."}, {"pk": 2833623, "translation": "NET", "book": 11, "chapter": 5, "verse": 5, "text": "So I have decided to build a temple to honor the LORD my God, as the LORD instructed my father David, \u2018Your son, whom I will put on your throne in your place, is the one who will build a temple to honor me.\u2019", "comment": "tn Heb \u201ca house for the name of the Lord.\u201d The word \u201cname\u201d sometimes refers to one\u2019s reputation or honor. The \u201cname\u201d of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.
tn Heb \u201ca house for my name.\u201d The word \u201cname\u201d sometimes refers to one\u2019s reputation or honor. The \u201cname\u201d of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.
tn Heb \u201cLook, I am saying.\u201d"}, {"pk": 2833624, "translation": "NET", "book": 11, "chapter": 5, "verse": 6, "text": "So now order some cedars of Lebanon to be cut for me. My servants will work with your servants. I will pay your servants whatever you say is appropriate, for you know that we have no one among us who knows how to cut down trees like the Sidonians.\u201d"}, {"pk": 2833625, "translation": "NET", "book": 11, "chapter": 5, "verse": 7, "text": "When Hiram heard Solomon\u2019s message, he was very happy. He said, \u201cThe LORD is worthy of praise today because he has given David a wise son to rule over this great nation.\u201d", "comment": "tn Or \u201cBlessed be the Lord today, who\u2026.\u201d"}, {"pk": 2833626, "translation": "NET", "book": 11, "chapter": 5, "verse": 8, "text": "Hiram then sent this message to Solomon: \u201cI received the message you sent to me. I will give you all the cedars and evergreens you need.", "comment": "tn Heb \u201cI will satisfy all your desire with respect to cedar wood and with respect to the wood of evergreens.\u201d
tn Heb \u201cheard.\u201d"}, {"pk": 2833627, "translation": "NET", "book": 11, "chapter": 5, "verse": 9, "text": "My servants will bring the timber down from Lebanon to the sea. I will send it by sea in raft-like bundles to the place you designate. There I will separate the logs and you can carry them away. In exchange you will supply the food I need for my royal court.\u201d", "comment": "tn Heb \u201cas for you, you will satisfy my desire by giving food for my house.\u201d
tn Heb \u201csmash them,\u201d i.e., untie the bundles.
tn Heb \u201cI will place them [on? as?] rafts in the sea to the place where you designate to me.\u201d This may mean he would send them by raft, or that he would tie them in raft-like bundles, and have ships tow them down to an Israelite port."}, {"pk": 2833628, "translation": "NET", "book": 11, "chapter": 5, "verse": 10, "text": "So Hiram supplied the cedars and evergreens Solomon needed,", "comment": "tn Heb \u201cand Hiram gave to Solomon cedar wood and the wood of evergreens, all his desire.\u201d"}, {"pk": 2833629, "translation": "NET", "book": 11, "chapter": 5, "verse": 11, "text": "and Solomon supplied Hiram annually with 20,000 cors of wheat as provision for his royal court, as well as 20,000 baths of pure olive oil.", "comment": "tn Heb \u201cand Solomon supplied Hiram with twenty thousand cors of wheat\u2026pure olive oil. So Solomon would give to Hiram year by year.\u201d
sn As a unit of dry measure a cor was roughly equivalent to six bushels.
tn Heb \u201chis house.\u201d
tc The Hebrew text has \u201ctwenty cors,\u201d but the ancient Greek version and the parallel text in 2 Chr 2:10 read \u201ctwenty thousand baths.\u201d sn A bath was a liquid measure equivalent to almost six gallons.
tn Or \u201cpressed.\u201d"}, {"pk": 2833630, "translation": "NET", "book": 11, "chapter": 5, "verse": 12, "text": "So the LORD gave Solomon wisdom, as he had promised him. And Hiram and Solomon were at peace and made a treaty.", "comment": "tn Heb \u201ca covenant,\u201d referring to a formal peace treaty or alliance."}, {"pk": 2833631, "translation": "NET", "book": 11, "chapter": 5, "verse": 13, "text": "King Solomon conscripted work crews from throughout Israel, 30,000 men in all.", "comment": "sn Work crews. This Hebrew word (\u05de\u05b7\u05e1, mas) refers to a group of laborers conscripted for royal or public service.
tn Heb \u201craised up.\u201d"}, {"pk": 2833632, "translation": "NET", "book": 11, "chapter": 5, "verse": 14, "text": "He sent them to Lebanon in shifts of 10,000 men per month. They worked in Lebanon for one month, and then spent two months at home. Adoniram was supervisor of the work crews.", "comment": "tn Heb \u201cwas over.\u201d"}, {"pk": 2833633, "translation": "NET", "book": 11, "chapter": 5, "verse": 15, "text": "Solomon also had 70,000 common laborers and 80,000 stonecutters in the hills,", "comment": "tn Heb \u201ccutters\u201d (probably of stones).
tn Heb \u201ccarriers of loads.\u201d"}, {"pk": 2833634, "translation": "NET", "book": 11, "chapter": 5, "verse": 16, "text": "besides 3,300 officials who supervised the workers.", "comment": "tc Some Greek mss of the OT read \u201c3,600\u201d; cf. 2 Chr 2:2, 18 and NLT.
tn Heb \u201cbesides thirty-three hundred from the officials of Solomon\u2019s governors who were over the work, the ones ruling over the people, the ones doing the work.\u201d"}, {"pk": 2833635, "translation": "NET", "book": 11, "chapter": 5, "verse": 17, "text": "By royal order they supplied large valuable stones in order to build the temple\u2019s foundation with chiseled stone.", "comment": "tn Heb \u201cand the king commanded.\u201d"}, {"pk": 2833636, "translation": "NET", "book": 11, "chapter": 5, "verse": 18, "text": "Solomon\u2019s and Hiram\u2019s construction workers, along with men from Byblos, did the chiseling and prepared the wood and stones for the building of the temple.", "comment": "tn Heb \u201cbuilders.\u201d
tn Heb \u201cthe Gebalites.\u201d The reading is problematic and some emend to a verb form meaning, \u201cset the borders.\u201d
tc The LXX includes the words \u201cfor three years.\u201d"}, {"pk": 2833637, "translation": "NET", "book": 11, "chapter": 6, "verse": 1, "text": "In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon\u2019s reign over Israel, during the month Ziv (the second month), he began building the LORD\u2019s temple.", "comment": "sn During the month Ziv. This would be April-May, 966 b.c. by modern reckoning."}, {"pk": 2833638, "translation": "NET", "book": 11, "chapter": 6, "verse": 2, "text": "The temple King Solomon built for the LORD was 90 feet long, 30 feet wide, and 45 feet high.", "comment": "tn Heb \u201ctwenty cubits.\u201d
tn Heb \u201csixty cubits.\u201d A cubit was a unit of measure roughly equivalent to 18 inches or 45 cm. Measurements in vv. 2\u201310 have been converted to feet in the translation for clarity.
tn Heb \u201cthirty cubits.\u201d"}, {"pk": 2833639, "translation": "NET", "book": 11, "chapter": 6, "verse": 3, "text": "The porch in front of the main hall of the temple was 30 feet long, corresponding to the width of the temple. It was 15 feet wide, extending out from the front of the temple.", "comment": "tn Heb \u201cten cubits.\u201d
tn Heb \u201ctwenty cubits.\u201d"}, {"pk": 2833640, "translation": "NET", "book": 11, "chapter": 6, "verse": 4, "text": "He made framed windows for the temple."}, {"pk": 2833641, "translation": "NET", "book": 11, "chapter": 6, "verse": 5, "text": "He built an extension all around the walls of the temple\u2019s main hall and holy place and constructed side rooms in it.", "comment": "tn Heb \u201cand he built on the wall of the temple an extension all around, the walls of the temple all around, for the main hall and for the holy place, and he made side rooms all around.\u201d"}, {"pk": 2833642, "translation": "NET", "book": 11, "chapter": 6, "verse": 6, "text": "The bottom floor of the extension was seven and a half feet wide, the middle floor nine feet wide, and the third floor ten and a half feet wide. He made ledges on the temple\u2019s outer walls so the beams would not have to be inserted into the walls.", "comment": "tn Heb \u201cso that [the beams] would not have a hold in the walls of the temple.\u201d
tn Heb \u201cfive cubits.\u201d
tn Heb \u201csix cubits.\u201d
tn Heb \u201cseven cubits.\u201d
tn Or \u201coffsets\u201d (ASV, NAB, NASB, NRSV); NIV \u201coffset ledges.\u201d"}, {"pk": 2833643, "translation": "NET", "book": 11, "chapter": 6, "verse": 7, "text": "As the temple was being built, only stones shaped at the quarry were used; the sound of hammers, pickaxes, or any other iron tool was not heard at the temple while it was being built.", "comment": "tn Heb \u201cfinished stone of the quarry,\u201d i.e., stones chiseled and shaped at the time they were taken out of the quarry."}, {"pk": 2833644, "translation": "NET", "book": 11, "chapter": 6, "verse": 8, "text": "The entrance to the bottom level of side rooms was on the south side of the temple; stairs went up to the middle floor and then on up to the third floor.", "comment": "tc The translation reads with a few medieval Hebrew mss, the Syriac Peshitta, and Vulgate \u05d4\u05b7\u05e9\u05c1\u05bc\u05b0\u05dc\u05b4\u05e9\u05c1\u05b4\u05d9\u05ea (hash\u00fflishit, \u201cthe third\u201d) rather than MT \u05d4\u05b7\u05e9\u05c1\u05bc\u05b0\u05dc\u05b4\u05e9\u05c1\u05b4\u05d9\u05dd (hash\u00fflishim, \u201cthe thirty\u201d).
tc The Hebrew text has \u201cmiddle,\u201d but the remainder of the verse suggests this is an error.
tn Heb \u201cby stairs they went up.\u201d The word translated \u201cstairs\u201d occurs only here. Other options are \u201ctrapdoors\u201d or \u201cladders.\u201d"}, {"pk": 2833645, "translation": "NET", "book": 11, "chapter": 6, "verse": 9, "text": "He finished building the temple and covered it with rafters and boards made of cedar.", "comment": "tn Heb \u201cthe house.\u201d
tn Heb \u201c built the house and completed it.\u201d
tn The word occurs only here; the precise meaning is uncertain.
tn Heb \u201cand rows with cedar wood.\u201d"}, {"pk": 2833646, "translation": "NET", "book": 11, "chapter": 6, "verse": 10, "text": "He built an extension all around the temple; it was seven and a half feet high and it was attached to the temple by cedar beams.", "comment": "tn Heb \u201cfive cubits.\u201d This must refer to the height of each floor or room."}, {"pk": 2833647, "translation": "NET", "book": 11, "chapter": 6, "verse": 11, "text": "The LORD said to Solomon:", "comment": "tc The LXX lacks vv. 11\u201314.
tn Heb \u201cthe word of the Lord was.\u201d"}, {"pk": 2833648, "translation": "NET", "book": 11, "chapter": 6, "verse": 12, "text": "\u201cAs for this temple you are building, if you follow my rules, observe my regulations, and obey all my commandments, I will fulfill through you the promise I made to your father David.", "comment": "tn Heb \u201cI will establish my word with you which I spoke to David your father.\u201d
tn Heb \u201cwalk in.\u201d
tn Heb \u201cdo.\u201d
tn Heb \u201cand keep all my commandments by walking in them.\u201d"}, {"pk": 2833649, "translation": "NET", "book": 11, "chapter": 6, "verse": 13, "text": "I will live among the Israelites and will not abandon my people Israel.\u201d"}, {"pk": 2833650, "translation": "NET", "book": 11, "chapter": 6, "verse": 14, "text": "So Solomon finished building the temple.", "comment": "tn Heb \u201c built the house and completed it.\u201d"}, {"pk": 2833651, "translation": "NET", "book": 11, "chapter": 6, "verse": 15, "text": "He constructed the walls inside the temple with cedar planks; he paneled the inside with wood from the floor of the temple to the rafters of the ceiling. He covered the temple floor with boards made from the wood of evergreens.", "comment": "tc The MT reads \u05e7\u05b4\u05d9\u05e8\u05d5\u05b9\u05ea (qirot, \u201cwalls\u201d), but this should be emended to \u05e7\u05d5\u05b9\u05e8\u05d5\u05b9\u05ea (qorot, \u201crafters\u201d). See BDB 900 s.v. \u05e7\u05d5\u05b9\u05e8\u05b8\u05d4."}, {"pk": 2833652, "translation": "NET", "book": 11, "chapter": 6, "verse": 16, "text": "He built a wall 30 feet in from the rear of the temple as a partition for an inner sanctuary that would be the most holy place. He paneled the wall with cedar planks from the floor to the rafters.", "comment": "tn Heb \u201cHe built twenty cubits from the rear areas of the temple with cedar planks from the floor to the walls, and he built it on the inside for an inner sanctuary, for a holy place of holy places.\u201d
tc The MT has \u05e7\u05b0\u05dc\u05b8\u05e2\u05b4\u05d9\u05dd (q\u00ffla\u2019im, \u201ccurtains\u201d), but this should be emended to \u05e7\u05d5\u05b9\u05e8\u05d5\u05b9\u05ea (qorot, \u201crafters\u201d). See BDB 900 s.v. \u05e7\u05d5\u05b9\u05e8\u05b8\u05d4."}, {"pk": 2833653, "translation": "NET", "book": 11, "chapter": 6, "verse": 17, "text": "The main hall in front of the inner sanctuary was 60 feet long.", "comment": "tn Heb \u201cand the house was forty cubits, that is, the main hall before it.\u201d"}, {"pk": 2833654, "translation": "NET", "book": 11, "chapter": 6, "verse": 18, "text": "The inside of the temple was all cedar and was adorned with carvings of round ornaments and of flowers in bloom. Everything was cedar; no stones were visible.", "comment": "tn Heb \u201cCedar was inside the temple, carvings of gourds (i.e., gourd-shaped ornaments) and opened flowers; the whole was cedar, no stone was seen.\u201d"}, {"pk": 2833655, "translation": "NET", "book": 11, "chapter": 6, "verse": 19, "text": "He prepared the inner sanctuary inside the temple so that the ark of the covenant of the LORD could be placed there."}, {"pk": 2833656, "translation": "NET", "book": 11, "chapter": 6, "verse": 20, "text": "The inner sanctuary was 30 feet long, 30 feet wide, and 30 feet high. He plated it with gold, as well as the cedar altar.", "comment": "tn Heb \u201cwith plated gold\u201d (or perhaps, \u201cwith pure gold\u201d).
tn Heb \u201ctwenty cubits\u201d (this measurement occurs three times in this verse).
tn Heb \u201che plated [the] altar of cedar.\u201d"}, {"pk": 2833657, "translation": "NET", "book": 11, "chapter": 6, "verse": 21, "text": "Solomon plated the inside of the temple with gold. He hung golden chains in front of the inner sanctuary and plated the inner sanctuary with gold.", "comment": "tn Heb \u201cit.\u201d
tn Heb \u201cwith plated gold\u201d (or perhaps, \u201cwith pure gold\u201d)."}, {"pk": 2833658, "translation": "NET", "book": 11, "chapter": 6, "verse": 22, "text": "He plated the entire inside of the temple with gold, as well as the altar inside the inner sanctuary.", "comment": "tn Heb \u201call the temple he plated with gold until all the temple was finished; and the whole altar which was in the inner sanctuary he plated with gold.\u201d"}, {"pk": 2833659, "translation": "NET", "book": 11, "chapter": 6, "verse": 23, "text": "In the inner sanctuary he made two cherubs of olive wood; each stood 15 feet high.", "comment": "tn Heb \u201cten cubits\u201d (a cubit was a unit of measure roughly equivalent to 18 inches or 45 cm)."}, {"pk": 2833660, "translation": "NET", "book": 11, "chapter": 6, "verse": 24, "text": "Each of the first cherub\u2019s wings was seven and a half feet long; its entire wingspan was 15 feet.", "comment": "tn Heb \u201cThe first wing of the [one] cherub was five cubits, and the second wing of the cherub was five cubits, ten cubits from the tips of his wings to the tips of his wings.\u201d"}, {"pk": 2833661, "translation": "NET", "book": 11, "chapter": 6, "verse": 25, "text": "The second cherub also had a wingspan of 15 feet; it was identical to the first in measurements and shape.", "comment": "tn Heb \u201cand the second cherub was ten cubits, the two cherubs had one measurement and one shape.\u201d"}, {"pk": 2833662, "translation": "NET", "book": 11, "chapter": 6, "verse": 26, "text": "Each cherub stood 15 feet high.", "comment": "tn Heb \u201cthe height of the first cherub was ten cubits; and so was the second cherub.\u201d"}, {"pk": 2833663, "translation": "NET", "book": 11, "chapter": 6, "verse": 27, "text": "He put the cherubs in the inner sanctuary of the temple. Their wings were spread out. One of the first cherub\u2019s wings touched one wall and one of the other cherub\u2019s wings touched the opposite wall. The first cherub\u2019s other wing touched the second cherub\u2019s other wing in the middle of the room.", "comment": "tn Heb \u201cin the midst of the inner house,\u201d i.e., in the inner sanctuary.
tn Heb \u201cand their wings were in the middle of the room, touching wing to wing.\u201d"}, {"pk": 2833664, "translation": "NET", "book": 11, "chapter": 6, "verse": 28, "text": "He plated the cherubs with gold."}, {"pk": 2833665, "translation": "NET", "book": 11, "chapter": 6, "verse": 29, "text": "On all the walls around the temple, inside and out, he carved cherubs, palm trees, and flowers in bloom.", "comment": "tn Heb \u201ccarved engravings of carvings.\u201d
sn Inside and out probably refers to the inner and outer rooms within the building."}, {"pk": 2833666, "translation": "NET", "book": 11, "chapter": 6, "verse": 30, "text": "He plated the floor of the temple with gold, inside and out.", "comment": "sn Inside and out probably refers to the inner and outer rooms within the building."}, {"pk": 2833667, "translation": "NET", "book": 11, "chapter": 6, "verse": 31, "text": "He made doors of olive wood at the entrance to the inner sanctuary; the pillar on each doorpost was five-sided.", "comment": "tn Heb \u201cthe pillar, doorposts, a fifth part\u201d (the precise meaning of this description is uncertain)."}, {"pk": 2833668, "translation": "NET", "book": 11, "chapter": 6, "verse": 32, "text": "On the two doors made of olive wood he carved cherubs, palm trees, and flowers in bloom, and he plated them with gold. He plated the cherubs and the palm trees with hammered gold.", "comment": "tn Heb \u201che plated [with] gold\u201d (the precise object is not stated).
tn Heb \u201ccarved carvings of.\u201d
tn Heb \u201cand he hammered out the gold on the cherubs and the palm trees.\u201d"}, {"pk": 2833669, "translation": "NET", "book": 11, "chapter": 6, "verse": 33, "text": "In the same way he made doorposts of olive wood for the entrance to the main hall, only with four-sided pillars.", "comment": "tn Heb \u201cand so he did at the entrance of the main hall, doorposts of olive wood, from a fourth.\u201d"}, {"pk": 2833670, "translation": "NET", "book": 11, "chapter": 6, "verse": 34, "text": "He also made two doors out of wood from evergreens; each door had two folding leaves.", "comment": "tn The words \u201che also made\u201d are added for stylistic reasons.
tc Heb \u201ctwo of the leaves of the first door were folding, and two of the leaves of the second door were folding.\u201d In the second half of the description, the MT has \u05e7\u05b0\u05dc\u05b8\u05e2\u05b4\u05d9\u05dd (q\u00ffla\u2019im, \u201ccurtains\u201d), but this is surely a corruption of \u05e6\u05b0\u05dc\u05b8\u05e2\u05b4\u05d9\u05dd (ts\u00ffla\u2019im, \u201cleaves\u201d) which appears in the first half of the statement."}, {"pk": 2833671, "translation": "NET", "book": 11, "chapter": 6, "verse": 35, "text": "He carved cherubs, palm trees, and flowers in bloom and plated them with gold, leveled out over the carvings."}, {"pk": 2833672, "translation": "NET", "book": 11, "chapter": 6, "verse": 36, "text": "He built the inner courtyard with three rows of chiseled stones and a row of cedar beams."}, {"pk": 2833673, "translation": "NET", "book": 11, "chapter": 6, "verse": 37, "text": "In the month Ziv of the fourth year of Solomon\u2019s reign the foundation was laid for the LORD\u2019s temple.", "comment": "tn The words \u201cof Solomon\u2019s reign\u201d are added for clarification. See v. 1.
sn In the month Ziv. This would be April-May, 966 b.c. by modern reckoning."}, {"pk": 2833674, "translation": "NET", "book": 11, "chapter": 6, "verse": 38, "text": "In the eleventh year, in the month Bul (the eighth month) the temple was completed in accordance with all its specifications and blueprints. It took seven years to build.", "comment": "sn In the month Bul. This would be October-November 959 b.c. in modern reckoning.
tn Heb \u201che built it in seven years.\u201d"}, {"pk": 2833675, "translation": "NET", "book": 11, "chapter": 7, "verse": 1, "text": "Solomon took thirteen years to build his palace.", "comment": "tn Heb \u201cHis house Solomon built in thirteen years and he completed all his house.\u201d"}, {"pk": 2833676, "translation": "NET", "book": 11, "chapter": 7, "verse": 2, "text": "He named it \u201cThe Palace of the Lebanon Forest\u201d; it was 150 feet long, 75 feet wide, and 45 feet high. It had four rows of cedar pillars and cedar beams above the pillars.", "comment": "tn Heb \u201cone hundred cubits.\u201d
tn Heb \u201cfifty cubits.\u201d
tn Heb \u201cthirty cubits.\u201d
sn The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.
tn Heb \u201che built.\u201d"}, {"pk": 2833677, "translation": "NET", "book": 11, "chapter": 7, "verse": 3, "text": "The roof above the beams supported by the pillars was also made of cedar; there were forty-five beams, fifteen per row."}, {"pk": 2833678, "translation": "NET", "book": 11, "chapter": 7, "verse": 4, "text": "There were three rows of windows arranged in sets of three.", "comment": "tn Heb \u201cand framed [windows in] three rows, and opening to opening three times.\u201d The precise meaning of this description is uncertain. Another option might be, \u201coverhung [in] three rows.\u201d This might mean they were positioned high on the walls."}, {"pk": 2833679, "translation": "NET", "book": 11, "chapter": 7, "verse": 5, "text": "All of the entrances were rectangular in shape and they were arranged in sets of three.", "comment": "tn Heb \u201call of the doors and doorposts.\u201d
tn Heb \u201cand all the entrances and the doorposts [had] four frames, and in front of opening to opening three times\u201d (the precise meaning of the description is uncertain).
sn Rectangular in shape. That is, rather than arched."}, {"pk": 2833680, "translation": "NET", "book": 11, "chapter": 7, "verse": 6, "text": "He made a colonnade 75 feet long and 45 feet wide. There was a porch in front of this and pillars and a roof in front of the porch.", "comment": "tn Heb \u201cfifty cubits.\u201d
tn Heb \u201cthirty cubits.\u201d
tn Heb \u201cand a porch was in front of them (i.e., the aforementioned pillars) and pillars and a roof in front of them (i.e., the aforementioned pillars and porch).\u201d The precise meaning of the term translated \u201croof\u201d is uncertain; it occurs only here and in Ezek 41:25\u201326.
tn Heb \u201ca porch of pillars.\u201d"}, {"pk": 2833681, "translation": "NET", "book": 11, "chapter": 7, "verse": 7, "text": "He also made a throne room, called \u201cThe Hall of Judgment,\u201d where he made judicial decisions. It was paneled with cedar from the floor to the rafters.", "comment": "tc The Hebrew text reads, \u201cfrom the floor to the floor.\u201d The second occurrence of the term \u05d4\u05b7\u05e7\u05bc\u05b7\u05e8\u05b0\u05e7\u05b8\u05e2 (haqqarqa\u2019, \u201cthe floor\u201d) is probably an error; one should emend to \u05d4\u05b7\u05e7\u05bc\u05d5\u05b9\u05e8\u05d5\u05b9\u05ea (haqqorot, \u201cthe rafters\u201d). See 6:16.
tn Heb \u201cand a porch for the throne, where he was making judicial decisions, the Porch of Judgment, he made.\u201d"}, {"pk": 2833682, "translation": "NET", "book": 11, "chapter": 7, "verse": 8, "text": "The palace where he lived was constructed in a similar way. He also constructed a palace like this hall for Pharaoh\u2019s daughter, whom he had married.", "comment": "tn Heb \u201cand his house where he lived, the other court [i.e., as opposed to the great court], separated from the house belonging to the hall, was like this work [i.e., this style of architecture].\u201d
tn Heb \u201cand a house he was making for the daughter of Pharaoh, whom Solomon had taken, like this porch.\u201d"}, {"pk": 2833683, "translation": "NET", "book": 11, "chapter": 7, "verse": 9, "text": "All of these were built with the best stones, chiseled to the right size and cut with a saw on all sides, from the foundation to the edge of the roof and from the outside to the great courtyard.", "comment": "tn Or \u201cvaluable\u201d (see 5:17).
tn Heb \u201caccording to the measurement of chiseled [stone].\u201d
tn Heb \u201cinside and out.\u201d
tn The precise meaning of the Hebrew word \u05d8\u05b0\u05e4\u05b8\u05d7\u05d5\u05b9\u05ea (t\u00fffakhot) is uncertain, but it is clear that the referent stands in opposition to the foundation."}, {"pk": 2833684, "translation": "NET", "book": 11, "chapter": 7, "verse": 10, "text": "The foundation was made of large valuable stones, measuring either 15 feet or 12 feet.", "comment": "tn Heb \u201cstones of ten cubits and stones of eight cubits\u201d (it is unclear exactly what dimension is being measured). If both numbers refer to the length of the stones (cf. NCV, CEV, NLT), then perhaps stones of two different sizes were used in some alternating pattern."}, {"pk": 2833685, "translation": "NET", "book": 11, "chapter": 7, "verse": 11, "text": "Above the foundation the best stones, chiseled to the right size, were used along with cedar.", "comment": "tn Heb \u201con top,\u201d or \u201cabove.\u201d
tn Heb \u201caccording to the measurement of chiseled [stone].\u201d
tn Or \u201cvaluable\u201d (see 5:17)."}, {"pk": 2833686, "translation": "NET", "book": 11, "chapter": 7, "verse": 12, "text": "Around the great courtyard were three rows of chiseled stones and one row of cedar beams, like the inner courtyard of the LORD\u2019s temple and the hall of the palace.", "comment": "tn Or \u201cthe porch of the temple.\u201d"}, {"pk": 2833687, "translation": "NET", "book": 11, "chapter": 7, "verse": 13, "text": "King Solomon sent for Hiram of Tyre.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
tn Heb \u201cKing Solomon sent and took Hiram from Tyre.\u201d In 2 Chr 2:13 (MT v. 12) and 4:11, 16 his name is spelled \u201cHuram.\u201d"}, {"pk": 2833688, "translation": "NET", "book": 11, "chapter": 7, "verse": 14, "text": "He was the son of a widow from the tribe of Naphtali, and his father was a craftsman in bronze from Tyre. He had the skill and knowledge to make all kinds of works of bronze. He reported to King Solomon and did all the work he was assigned.", "comment": "tn 2 Chr 2:14 (13 HT) says \u201cfrom the daughters of Dan.\u201d
tn Heb \u201che was filled with the skill, understanding, and knowledge.\u201d"}, {"pk": 2833689, "translation": "NET", "book": 11, "chapter": 7, "verse": 15, "text": "He fashioned two bronze pillars; each pillar was 27 feet high and 18 feet in circumference.", "comment": "tn Heb \u201ceighteen cubits.\u201d
tn Heb \u201ctwelve cubits.\u201d"}, {"pk": 2833690, "translation": "NET", "book": 11, "chapter": 7, "verse": 16, "text": "He made two bronze tops for the pillars; each was seven-and-a-half feet high.", "comment": "tn Heb \u201ctwo capitals he made to place on the tops of the pillars, cast in bronze; five cubits was the height of the first capital, and five cubits was the height of the second capital.\u201d"}, {"pk": 2833691, "translation": "NET", "book": 11, "chapter": 7, "verse": 17, "text": "The latticework on the tops of the pillars was adorned with ornamental wreaths and chains; the top of each pillar had seven groupings of ornaments.", "comment": "tn Heb \u201cthere were seven for the first capital, and seven for the second capital.\u201d"}, {"pk": 2833692, "translation": "NET", "book": 11, "chapter": 7, "verse": 18, "text": "When he made the pillars, there were two rows of pomegranate-shaped ornaments around the latticework covering the top of each pillar.", "comment": "tn Heb \u201che made the pillars, and two rows surrounding one latticework to cover the capitals which were on top of the pomegranates, and so he did for the second latticework.\u201d The translation supplies \u201cpomegranates\u201d after \u201ctwo rows,\u201d and understands \u201cpillars,\u201d rather than \u201cpomegranates,\u201d to be the correct reading after \u201con top of.\u201d The latter change finds support from many Hebrew mss and the ancient Greek version."}, {"pk": 2833693, "translation": "NET", "book": 11, "chapter": 7, "verse": 19, "text": "The tops of the two pillars in the porch were shaped like lilies and were six feet high.", "comment": "tn Heb \u201cthe capitals which were on the top of the pillars were the work of lilies, in the porch, four cubits.\u201d It is unclear exactly what dimension is being measured."}, {"pk": 2833694, "translation": "NET", "book": 11, "chapter": 7, "verse": 20, "text": "On the top of each pillar, right above the bulge beside the latticework, there were two hundred pomegranate-shaped ornaments arranged in rows all the way around.", "comment": "tn Heb \u201cand the capitals on the two pillars, also above, close beside the bulge which was beside the latticework, two hundred pomegranates in rows around, on the second capital.\u201d The precise meaning of the word translated \u201cbulge\u201d is uncertain."}, {"pk": 2833695, "translation": "NET", "book": 11, "chapter": 7, "verse": 21, "text": "He set up the pillars on the porch in front of the main hall. He erected one pillar on the right side and called it Jakin; he erected the other pillar on the left side and called it Boaz.", "comment": "tn Or \u201csouth.\u201d
sn The name Jakin appears to be a verbal form and probably means, \u201che establishes.\u201d
tn Or \u201cnorth.\u201d
sn The meaning of the name Boaz is uncertain. For various proposals, see BDB 126-27 s.v. \u05d1\u05e2\u05d6. One attractive option is to revocalize the name as \u05d1\u05bc\u05b0\u05e2\u05b9\u05d6 (be\u2019oz, \u201cin strength\u201d) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, \u201che establishes [it] in strength.\u201d"}, {"pk": 2833696, "translation": "NET", "book": 11, "chapter": 7, "verse": 22, "text": "The tops of the pillars were shaped like lilies. So the construction of the pillars was completed."}, {"pk": 2833697, "translation": "NET", "book": 11, "chapter": 7, "verse": 23, "text": "He also made the large bronze basin called \u201cThe Sea.\u201d It measured 15 feet from rim to rim, was circular in shape, and stood seven-and-a-half feet high. Its circumference was 45 feet.", "comment": "tn Heb \u201cfive cubits.\u201d
tn Heb \u201cand a measuring line went around it thirty cubits all around.\u201d
tn Heb \u201cHe made the sea, cast.\u201dsn This large basin that was mounted on twelve bronze bulls and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17\u201321).
tn Heb \u201cten cubits.\u201d"}, {"pk": 2833698, "translation": "NET", "book": 11, "chapter": 7, "verse": 24, "text": "Under the rim all the way around it were round ornaments arranged in settings 15 feet long. The ornaments were in two rows and had been cast with \u201cThe Sea.\u201d", "comment": "tn Heb \u201cten cubits surrounding the sea all around.\u201d The precise meaning of this description is uncertain.
tn Or \u201cgourd-shaped ornaments.\u201d
tn Heb \u201cThe Sea.\u201d The proper noun has been replaced by the pronoun (\u201cit\u201d) in the translation for stylistic reasons.
tn Heb \u201cthe gourd-shaped ornaments were in two rows, cast in its casting.\u201d"}, {"pk": 2833699, "translation": "NET", "book": 11, "chapter": 7, "verse": 25, "text": "\u201cThe Sea\u201d stood on top of twelve bulls. Three faced northward, three westward, three southward, and three eastward. \u201cThe Sea\u201d was placed on top of them, and they all faced outward.", "comment": "tn Heb \u201call their hindquarters were toward the inside.\u201d"}, {"pk": 2833700, "translation": "NET", "book": 11, "chapter": 7, "verse": 26, "text": "It was four fingers thick and its rim was like that of a cup shaped like a lily blossom. It could hold about 12,000 gallons.", "comment": "tn Heb \u201ctwo thousand baths\u201d (a bath was a liquid measure roughly equivalent to six gallons)."}, {"pk": 2833701, "translation": "NET", "book": 11, "chapter": 7, "verse": 27, "text": "He also made ten bronze movable stands. Each stand was six feet long, six feet wide, and four-and-a-half feet high.", "comment": "tn Heb \u201cfour cubits.\u201d
tn Heb \u201cfour cubits.\u201d
tn Heb \u201cthree cubits.\u201d"}, {"pk": 2833702, "translation": "NET", "book": 11, "chapter": 7, "verse": 28, "text": "The stands were constructed with frames between the joints."}, {"pk": 2833703, "translation": "NET", "book": 11, "chapter": 7, "verse": 29, "text": "On these frames and joints were ornamental lions, bulls, and cherubs. Under the lions and bulls were decorative wreaths.", "comment": "tn The precise meaning of these final words is uncertain. A possible literal translation would be, \u201cwreaths, the work of descent.\u201d"}, {"pk": 2833704, "translation": "NET", "book": 11, "chapter": 7, "verse": 30, "text": "Each stand had four bronze wheels with bronze axles and four supports. Under the basin the supports were fashioned on each side with wreaths.", "comment": "tn The precise meaning of this last word, translated \u201cwreaths,\u201d is uncertain."}, {"pk": 2833705, "translation": "NET", "book": 11, "chapter": 7, "verse": 31, "text": "Inside the stand was a round opening that was a foot-and-a-half deep; it had a support that was two and one-quarter feet long. On the edge of the opening were carvings in square frames.", "comment": "tn Heb \u201cAnd its opening from the inside to the top and upwards [was] a cubit, and its opening was round, the work of a stand, a cubit-and-a-half.\u201d The precise meaning of this description is uncertain.
tn Heb \u201calso over its opening were carvings and their frames [were] squared, not round.\u201d"}, {"pk": 2833706, "translation": "NET", "book": 11, "chapter": 7, "verse": 32, "text": "The four wheels were under the frames and the crossbars of the axles were connected to the stand. Each wheel was two and one-quarter feet high.", "comment": "tn Heb \u201ca cubit-and-a-half\u201d (a cubit was a unit of measure roughly equivalent to 18 inches or 45 cm)."}, {"pk": 2833707, "translation": "NET", "book": 11, "chapter": 7, "verse": 33, "text": "The wheels were constructed like chariot wheels; their crossbars, rims, spokes, and hubs were made of cast metal."}, {"pk": 2833708, "translation": "NET", "book": 11, "chapter": 7, "verse": 34, "text": "Each stand had four supports, one per side projecting out from the stand.", "comment": "tn Heb \u201cfour shoulders to the four sides of each stand, from the stand its shoulders.\u201d The precise meaning of the description is uncertain."}, {"pk": 2833709, "translation": "NET", "book": 11, "chapter": 7, "verse": 35, "text": "On top of each stand was a round opening three-quarters of a foot deep; there were also supports and frames on top of the stands.", "comment": "tn Heb \u201cand on top of the stand, a half cubit [in] height, round all around\u201d (the meaning of this description is uncertain)."}, {"pk": 2833710, "translation": "NET", "book": 11, "chapter": 7, "verse": 36, "text": "He engraved ornamental cherubs, lions, and palm trees on the plates of the supports and frames wherever there was room, with wreaths all around.", "comment": "tn Heb \u201caccording to the space of each.\u201d
tn The precise meaning of this last word, translated \u201cwreaths,\u201d is uncertain."}, {"pk": 2833711, "translation": "NET", "book": 11, "chapter": 7, "verse": 37, "text": "He made the ten stands in this way. All of them were cast in one mold and were identical in measurements and shape."}, {"pk": 2833712, "translation": "NET", "book": 11, "chapter": 7, "verse": 38, "text": "He also made ten bronze basins, each of which could hold about 240 gallons. Each basin was six feet in diameter; there was one basin for each stand.", "comment": "tn Heb \u201cfour cubits, each basin.\u201d It is unclear which dimension is being measured.
tn Heb \u201cforty baths\u201d (a bath was a liquid measure roughly equivalent to six gallons)."}, {"pk": 2833713, "translation": "NET", "book": 11, "chapter": 7, "verse": 39, "text": "He put five basins on the south side of the temple and five on the north side. He put \u201cThe Sea\u201d on the south side, in the southeast corner."}, {"pk": 2833714, "translation": "NET", "book": 11, "chapter": 7, "verse": 40, "text": "Hiram also made basins, shovels, and bowls. He finished all the work on the LORD\u2019s temple he had been assigned by King Solomon.", "comment": "tn Heb \u201cHiram.\u201d The proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
tn Heb \u201cHiram finished doing all the work which he did for King Solomon [on] the house of the Lord.\u201d"}, {"pk": 2833715, "translation": "NET", "book": 11, "chapter": 7, "verse": 41, "text": "He made the two pillars, the two bowl-shaped tops of the pillars, the latticework for the bowl-shaped tops of the two pillars,", "comment": "tn The words \u201che made\u201d are added for stylistic reasons."}, {"pk": 2833716, "translation": "NET", "book": 11, "chapter": 7, "verse": 42, "text": "the four hundred pomegranate-shaped ornaments for the latticework of the two pillars (each latticework had two rows of these ornaments at the bowl-shaped top of the pillar),"}, {"pk": 2833717, "translation": "NET", "book": 11, "chapter": 7, "verse": 43, "text": "the ten movable stands with their ten basins,"}, {"pk": 2833718, "translation": "NET", "book": 11, "chapter": 7, "verse": 44, "text": "the big bronze basin called \u201cThe Sea\u201d with its twelve bulls underneath,", "comment": "tn Heb \u201cunderneath \u2018The Sea.\u2019\u201d"}, {"pk": 2833719, "translation": "NET", "book": 11, "chapter": 7, "verse": 45, "text": "and the pots, shovels, and bowls. All these items King Solomon assigned Hiram to make for the LORD\u2019s temple were made from polished bronze.", "comment": "tn Heb \u201cwhich Hiram made for King Solomon [for] the house of the Lord.\u201d"}, {"pk": 2833720, "translation": "NET", "book": 11, "chapter": 7, "verse": 46, "text": "The king had them cast in earth foundries in the region of the Jordan between Succoth and Zarethan.", "comment": "tn Or perhaps, \u201cmolds.\u201d"}, {"pk": 2833721, "translation": "NET", "book": 11, "chapter": 7, "verse": 47, "text": "Solomon left all these items unweighed; there were so many of them they did not weigh the bronze.", "comment": "tn Heb \u201cSolomon left all the items, due to their very great abundance; the weight of the bronze was not sought.\u201d"}, {"pk": 2833722, "translation": "NET", "book": 11, "chapter": 7, "verse": 48, "text": "Solomon also made all these items for the LORD\u2019s temple: the gold altar, the gold table on which was kept the Bread of the Presence,", "comment": "tn Heb \u201cthe bread of the face [or presence].\u201d Many recent English versions employ \u201cthe bread of the Presence,\u201d although this does not convey much to the modern reader.sn This bread was viewed as a perpetual offering to God and was regarded as holy. See Lev 24:5\u20139."}, {"pk": 2833723, "translation": "NET", "book": 11, "chapter": 7, "verse": 49, "text": "the pure gold lampstands at the entrance to the inner sanctuary (five on the right and five on the left), the gold flower-shaped ornaments, lamps, and tongs,"}, {"pk": 2833724, "translation": "NET", "book": 11, "chapter": 7, "verse": 50, "text": "the pure gold bowls, trimming shears, basins, pans, and censers, and the gold door sockets for the inner sanctuary (the most holy place) and for the doors of the main hall of the temple."}, {"pk": 2833725, "translation": "NET", "book": 11, "chapter": 7, "verse": 51, "text": "When King Solomon finished constructing the LORD\u2019s temple, he put the holy items that belonged to his father David (the silver, gold, and other articles) in the treasuries of the LORD\u2019s temple.", "comment": "tn Heb \u201cSolomon.\u201d The proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2833726, "translation": "NET", "book": 11, "chapter": 8, "verse": 1, "text": "Then Solomon convened in Jerusalem Israel\u2019s elders, all the leaders of the Israelite tribes and families, so they could witness the transferal of the ark of the LORD\u2019s covenant from the city of David (that is, Zion).", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cThen Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to King Solomon [in] Jerusalem to bring up the ark of the covenant of the Lord from the city of David (it is Zion).\u201d
tc The Old Greek translation includes the following words at the beginning of ch. 8: \u201cIt so happened that when Solomon finished building the Lord\u2019s temple and his own house, after twenty years.\u201d"}, {"pk": 2833727, "translation": "NET", "book": 11, "chapter": 8, "verse": 2, "text": "All the men of Israel assembled before King Solomon during the festival in the month Ethanim (the seventh month).", "comment": "sn The festival. This was the Feast of Tabernacles, see Lev 23:34.
sn The month Ethanim. This would be September-October in modern reckoning."}, {"pk": 2833728, "translation": "NET", "book": 11, "chapter": 8, "verse": 3, "text": "When all Israel\u2019s elders had arrived, the priests lifted the ark."}, {"pk": 2833729, "translation": "NET", "book": 11, "chapter": 8, "verse": 4, "text": "The priests and Levites carried the ark of the LORD, the tent of meeting, and all the holy items in the tent.", "comment": "tn Heb \u201cand they carried the ark of the Lord\u2026. The priests and the Levites carried them.\u201d
tn Heb \u201cthe tent of assembly.\u201dsn The tent of meeting. See Exod 33:7\u201311."}, {"pk": 2833730, "translation": "NET", "book": 11, "chapter": 8, "verse": 5, "text": "Now King Solomon and all the Israelites who had assembled with him went on ahead of the ark and sacrificed more sheep and cattle than could be counted or numbered.", "comment": "tn Heb \u201cAnd King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.\u201d"}, {"pk": 2833731, "translation": "NET", "book": 11, "chapter": 8, "verse": 6, "text": "The priests brought the ark of the LORD\u2019s covenant to its assigned place in the inner sanctuary of the temple, in the most holy place, under the wings of the cherubs.", "comment": "tn The word \u201cassigned\u201d is supplied in the translation for clarification."}, {"pk": 2833732, "translation": "NET", "book": 11, "chapter": 8, "verse": 7, "text": "The cherubs\u2019 wings extended over the place where the ark sat; the cherubs overshadowed the ark and its poles.", "comment": "sn And its poles. These poles were used to carry the ark. See Exod 25:13\u201315."}, {"pk": 2833733, "translation": "NET", "book": 11, "chapter": 8, "verse": 8, "text": "The poles were so long their ends were visible from the holy place in front of the inner sanctuary, but they could not be seen from beyond that point. They have remained there to this very day.", "comment": "tn Heb \u201cthey could not be seen outside.\u201d"}, {"pk": 2833734, "translation": "NET", "book": 11, "chapter": 8, "verse": 9, "text": "There was nothing in the ark except the two stone tablets Moses had placed there in Horeb. It was there that the LORD made an agreement with the Israelites after he brought them out of the land of Egypt.", "comment": "tn Heb \u201cin Horeb where.\u201d
sn Horeb is another name for Mount Sinai."}, {"pk": 2833735, "translation": "NET", "book": 11, "chapter": 8, "verse": 10, "text": "Once the priests left the holy place, a cloud filled the LORD\u2019s temple."}, {"pk": 2833736, "translation": "NET", "book": 11, "chapter": 8, "verse": 11, "text": "The priests could not carry out their duties because of the cloud; the LORD\u2019s glory filled his temple.", "comment": "tn Heb \u201cwere not able to stand to serve.\u201d
tn Heb \u201cthe house of the Lord.\u201d"}, {"pk": 2833737, "translation": "NET", "book": 11, "chapter": 8, "verse": 12, "text": "Then Solomon said, \u201cThe LORD has said that he lives in thick darkness."}, {"pk": 2833738, "translation": "NET", "book": 11, "chapter": 8, "verse": 13, "text": "O LORD, truly I have built a lofty temple for you, a place where you can live permanently.\u201d", "comment": "tn The words \u201cO Lord\u201d do not appear in the original text, but they are supplied for clarification; Solomon addresses the Lord in prayer at this point."}, {"pk": 2833739, "translation": "NET", "book": 11, "chapter": 8, "verse": 14, "text": "Then the king turned around and pronounced a blessing over the whole Israelite assembly as they stood there.", "comment": "tn Heb \u201cand he blessed all the assembly of Israel, and all the assembly of Israel was standing.\u201d
tn Heb \u201cturned his face.\u201d"}, {"pk": 2833740, "translation": "NET", "book": 11, "chapter": 8, "verse": 15, "text": "He said, \u201cThe LORD God of Israel is worthy of praise because he has fulfilled what he promised my father David.", "comment": "tn The Hebrew text reads, \u201cby his hand.\u201d
tn The Hebrew text reads, \u201cby his mouth.\u201d"}, {"pk": 2833741, "translation": "NET", "book": 11, "chapter": 8, "verse": 16, "text": "He told David, \u2018Since the day I brought my people Israel out of Egypt, I have not chosen a city from all the tribes of Israel to build a temple in which to live. But I have chosen David to lead my people Israel.\u2019", "comment": "tn Heb \u201cto build a house for my name to be there.\u201dsn To build a temple in which to live (Heb \u201cto build a house for my name to be there\u201d). In the OT, the word \u201cname\u201d sometimes refers to one\u2019s reputation or honor. The \u201cname\u201d of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.
tn Heb \u201csaying.\u201d"}, {"pk": 2833742, "translation": "NET", "book": 11, "chapter": 8, "verse": 17, "text": "Now my father David had a strong desire to build a temple to honor the LORD God of Israel.", "comment": "tn Heb \u201cto build a house for the name of the Lord God of Israel.\u201d The word \u201cname\u201d in the OT sometimes refers to one\u2019s reputation or honor. The \u201cname\u201d of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.
tn Heb \u201cand it was with the heart of David my father.\u201d"}, {"pk": 2833743, "translation": "NET", "book": 11, "chapter": 8, "verse": 18, "text": "The LORD told my father David, \u2018It is right for you to have a strong desire to build a temple to honor me.", "comment": "tn Heb \u201cBecause it was with your heart to build a house for my name, you did well that it was with your heart.\u201d"}, {"pk": 2833744, "translation": "NET", "book": 11, "chapter": 8, "verse": 19, "text": "But you will not build the temple; your very own son will build the temple for my honor.\u2019", "comment": "tn Heb \u201cyour son, the one who came out of your body, he will build the temple for my name.\u201d"}, {"pk": 2833745, "translation": "NET", "book": 11, "chapter": 8, "verse": 20, "text": "The LORD has kept the promise he made. I have taken my father David\u2019s place and have occupied the throne of Israel, as the LORD promised. I have built this temple for the honor of the LORD God of Israel", "comment": "tn Heb \u201chis word that he spoke.\u201d
tn Heb \u201cname.\u201d"}, {"pk": 2833746, "translation": "NET", "book": 11, "chapter": 8, "verse": 21, "text": "and set up in it a place for the ark containing the covenant the LORD made with our ancestors when he brought them out of the land of Egypt.\u201d", "comment": "tn Heb \u201cfathers\u201d (also in vv. 34, 40, 48, 53, 57, 58)."}, {"pk": 2833747, "translation": "NET", "book": 11, "chapter": 8, "verse": 22, "text": "Solomon stood before the altar of the LORD in front of the entire assembly of Israel and spread out his hands toward the sky.", "comment": "tn Or \u201cheaven.\u201d"}, {"pk": 2833748, "translation": "NET", "book": 11, "chapter": 8, "verse": 23, "text": "He prayed: \u201cO LORD, God of Israel, there is no god like you in heaven above or on earth below! You maintain covenantal loyalty to your servants who obey you with sincerity.", "comment": "tn Heb \u201cone who keeps the covenant and the loyal love.\u201d The expression is a hendiadys.
tn Heb \u201csaid.\u201d
tn Heb \u201cwho walk before you with all their heart.\u201d"}, {"pk": 2833749, "translation": "NET", "book": 11, "chapter": 8, "verse": 24, "text": "You have kept your word to your servant, my father David; this very day you have fulfilled what you promised.", "comment": "tn Heb \u201c[you] who kept to your servant David my father that which you spoke to him.\u201d
tn Heb \u201cyou spoke by your mouth and by your hand you fulfilled, as this day.\u201d"}, {"pk": 2833750, "translation": "NET", "book": 11, "chapter": 8, "verse": 25, "text": "Now, O LORD, God of Israel, keep the promise you made to your servant, my father David, when you said, \u2018You will never fail to have a successor ruling before me on the throne of Israel, provided that your descendants watch their step and serve me as you have done.\u2019", "comment": "tn Heb \u201cthere will not be cut off from you a man from before me sitting on the throne of Israel.\u201d
tn Heb \u201cguard their way by walking before me as you have walked before me.\u201d"}, {"pk": 2833751, "translation": "NET", "book": 11, "chapter": 8, "verse": 26, "text": "Now, O God of Israel, may the promise you made to your servant, my father David, be realized.", "comment": "tn Heb \u201cthe words that you spoke.\u201d
tn Or \u201cprove to be reliable.\u201d"}, {"pk": 2833752, "translation": "NET", "book": 11, "chapter": 8, "verse": 27, "text": "\u201cGod does not really live on the earth! Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built!", "comment": "tn Heb \u201cIndeed, can God really live on the earth?\u201d The rhetorical question expects the answer, \u201cOf course not,\u201d the force of which the translation above seeks to reflect."}, {"pk": 2833753, "translation": "NET", "book": 11, "chapter": 8, "verse": 28, "text": "But respond favorably to your servant\u2019s prayer and his request for help, O LORD my God. Answer the desperate prayer your servant is presenting to you today.", "comment": "tn Heb \u201cthe loud cry and the prayer.\u201d
tn Heb \u201cturn to.\u201d
tn Heb \u201cby listening to.\u201d
tn Heb \u201cpraying before you.\u201d"}, {"pk": 2833754, "translation": "NET", "book": 11, "chapter": 8, "verse": 29, "text": "Night and day may you watch over this temple, the place where you promised you would live. May you answer your servant\u2019s prayer for this place.", "comment": "tn Heb \u201cso your eyes might be open toward this house night and day, toward the place about which you said, \u2018My name will be there.\u2019\u201d
tn Heb \u201cby listening to the prayer which your servant is praying concerning this place.\u201d"}, {"pk": 2833755, "translation": "NET", "book": 11, "chapter": 8, "verse": 30, "text": "Respond to the request of your servant and your people Israel for this place. Hear from inside your heavenly dwelling place and respond favorably.", "comment": "tn Heb \u201cand you, hear inside your dwelling place, inside heaven.\u201d The precise nuance of the preposition \u05d0\u05b6\u05dc (\u2019el), used here with the verb \u201chear,\u201d is unclear. One expects the preposition \u201cfrom,\u201d which appears in the parallel text in 2 Chr 6:21. The nuance \u201cinside; among\u201d is attested for \u05d0\u05b6\u05dc (see Gen 23:19; 1 Sam 10:22; Jer 4:3), but in each case a verb of motion is employed with the preposition, unlike 1 Kgs 8:30. The translation above (\u201cfrom inside\u201d) is based on the demands of the immediate context rather than attested usage elsewhere.
tn Heb \u201clisten to the request of your servant and your people Israel which they are praying concerning this place.\u201d
tn Heb \u201chear and forgive.\u201d"}, {"pk": 2833756, "translation": "NET", "book": 11, "chapter": 8, "verse": 31, "text": "\u201cWhen someone is accused of sinning against his neighbor and the latter pronounces a curse on the alleged offender before your altar in this temple, be willing to forgive the accused if the accusation is false.", "comment": "tn Heb \u201cand forgive the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.\u201d In the Hebrew text the words \u201cand forgive\u201d conclude v. 30, but the accusative sign at the beginning of v. 31 suggests the verb actually goes with what follows in v. 31. The parallel text in 2 Chr 6:22 begins with \u201cand if,\u201d rather than the accusative sign. In this case \u201cforgive\u201d must be taken with what precedes, and v. 31 must be taken as the protasis (\u201cif\u201d clause) of a conditional sentence, with v. 32 being the apodosis (\u201cthen\u201d clause) that completes the sentence.sn Be willing to forgive the accused if the accusation is false. At first it appears that Solomon is asking God to forgive the guilty party. But in v. 32 Solomon asks the Lord to discern who is guilty and innocent, so v. 31 must refer to a situation where an accusation has been made, but not yet proven. The very periphrastic translation reflects this interpretation."}, {"pk": 2833757, "translation": "NET", "book": 11, "chapter": 8, "verse": 32, "text": "Listen from heaven and make a just decision about your servants\u2019 claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve.", "comment": "tn Heb \u201cand you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.\u201d"}, {"pk": 2833758, "translation": "NET", "book": 11, "chapter": 8, "verse": 33, "text": "\u201cThe time will come when your people Israel are defeated by an enemy because they sinned against you. If they come back to you, renew their allegiance to you, and pray for your help in this temple,", "comment": "tn Heb \u201cand they pray and ask for help.\u201d
tn Heb \u201cwhen.\u201d In the Hebrew text vv. 33\u201334 actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
tn Or \u201care struck down before an enemy.\u201d
tn Heb \u201cconfess [or perhaps, \u201cpraise\u201d] your name.\u201d"}, {"pk": 2833759, "translation": "NET", "book": 11, "chapter": 8, "verse": 34, "text": "then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to their ancestors."}, {"pk": 2833760, "translation": "NET", "book": 11, "chapter": 8, "verse": 35, "text": "\u201cThe time will come when the skies are shut up tightly and no rain falls because your people sinned against you. When they direct their prayers toward this place, renew their allegiance to you, and turn away from their sin because you punish them,", "comment": "tn Heb \u201cconfess [or perhaps, \u201cpraise\u201d] your name.\u201d
tn Heb \u201cwhen.\u201d In the Hebrew text vv. 35\u201336a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
tn Heb \u201cthey\u201d; the referent (your people) has been specified in the translation for clarity.
tn The Hebrew text has \u201cbecause you answer them,\u201d as if the verb is from \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201cto answer\u201d). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as \u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05b5\u05dd (t\u00ff\u2019annem, \u201cyou afflict them\u201d), a Piel verb form from the homonym \u05e2\u05b8\u05e0\u05b8\u05d4 (\u201cto afflict\u201d)."}, {"pk": 2833761, "translation": "NET", "book": 11, "chapter": 8, "verse": 36, "text": "then listen from heaven and forgive the sin of your servants, your people Israel. Certainly you will then teach them the right way to live and send rain on your land that you have given your people to possess.", "comment": "tn Heb \u201cthe good way in which they should walk.\u201d
tn The translation understands \u05db\u05bc\u05b4\u05d9 (ki) in an emphatic or asseverative sense.
tn Or \u201cfor an inheritance.\u201d"}, {"pk": 2833762, "translation": "NET", "book": 11, "chapter": 8, "verse": 37, "text": "\u201cThe time will come when the land suffers from a famine, a plague, blight and disease, or a locust invasion, or when their enemy lays siege to the cities of the land, or when some other type of plague or epidemic occurs.", "comment": "tn Actually two Hebrew terms appear here, both of which are usually taken as referring to locusts. Perhaps different stages of growth or different varieties are in view.
tn Heb \u201cin the land, his gates.\u201d"}, {"pk": 2833763, "translation": "NET", "book": 11, "chapter": 8, "verse": 38, "text": "When all your people Israel pray and ask for help, as they acknowledge their pain and spread out their hands toward this temple,", "comment": "tn Heb \u201cevery prayer, every request for help which will be to all the people, to all your people Israel.\u201d
tn Heb \u201cwhich they know, each the pain of his heart.\u201d"}, {"pk": 2833764, "translation": "NET", "book": 11, "chapter": 8, "verse": 39, "text": "then listen from your heavenly dwelling place, forgive their sin, and act favorably toward each one based on your evaluation of his motives. (Indeed you are the only one who can correctly evaluate the motives of all people.)", "comment": "tn Heb \u201cand act and give to each one according to all his ways because you know his heart.\u201d In the Hebrew text vv. 37\u201339a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.
tn The words \u201ctheir sin\u201d are added for clarification.
tn Heb \u201cIndeed you know, you alone, the heart of all the sons of mankind.\u201d"}, {"pk": 2833765, "translation": "NET", "book": 11, "chapter": 8, "verse": 40, "text": "Then they will obey you throughout their lifetimes as they live on the land you gave to our ancestors.", "comment": "tn Heb \u201call the days [in] which.\u201d
tn Heb \u201cfear.\u201d"}, {"pk": 2833766, "translation": "NET", "book": 11, "chapter": 8, "verse": 41, "text": "\u201cForeigners, who do not belong to your people Israel, will come from a distant land because of your reputation.", "comment": "tn Heb \u201cyour name.\u201d In the OT the word \u201cname\u201d sometimes refers to one\u2019s reputation or honor. The \u201cname\u201d of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name."}, {"pk": 2833767, "translation": "NET", "book": 11, "chapter": 8, "verse": 42, "text": "When they hear about your great reputation and your ability to accomplish mighty deeds, they will come and direct their prayers toward this temple.", "comment": "tn Heb \u201cand your strong hand and your outstretched arm.\u201d
tn Heb \u201cyour great name.\u201d See the note on the word \u201creputation\u201d in the previous verse."}, {"pk": 2833768, "translation": "NET", "book": 11, "chapter": 8, "verse": 43, "text": "Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. Then all the nations of the earth will acknowledge your reputation, obey you like your people Israel do, and recognize that this temple I built belongs to you.", "comment": "tn Heb \u201cyour name.\u201d See the note on the word \u201creputation\u201d in v. 41.
tn Heb \u201cthat your name is called over this house which I built.\u201d The Hebrew idiom \u201cto call the name over\u201d indicates ownership. See 2 Sam 12:28.
tn Heb \u201cand do all which the foreigner calls to [i.e., \u201crequests of\u201d] you.\u201d
tn Heb \u201cfear.\u201d"}, {"pk": 2833769, "translation": "NET", "book": 11, "chapter": 8, "verse": 44, "text": "\u201cWhen you direct your people to march out and fight their enemies, and they direct their prayers to the LORD toward his chosen city and this temple I built for your honor,", "comment": "tn Heb \u201cyour name.\u201d See the note on the word \u201creputation\u201d in v. 41.
tn Heb \u201cWhen your people go out for battle against their enemies in the way which you send them.\u201d
tn Or perhaps \u201cto you, O Lord.\u201d See 2 Chr 6:34."}, {"pk": 2833770, "translation": "NET", "book": 11, "chapter": 8, "verse": 45, "text": "then listen from heaven to their prayers for help and vindicate them.", "comment": "tn Heb \u201cand accomplish their justice.\u201d
tn Heb \u201ctheir prayer and their request for help.\u201d"}, {"pk": 2833771, "translation": "NET", "book": 11, "chapter": 8, "verse": 46, "text": "\u201cThe time will come when your people will sin against you (for there is no one who is sinless!) and you will be angry with them and deliver them over to their enemies, who will take them as prisoners to their own land, whether far away or close by.", "comment": "tn Heb \u201cthe land of the enemy.\u201d
tn Heb \u201cthey\u201d; the referent (your people) has been specified in the translation for clarity."}, {"pk": 2833772, "translation": "NET", "book": 11, "chapter": 8, "verse": 47, "text": "When your people come to their senses in the land where they are held prisoner, they will repent and beg for your mercy in the land of their imprisonment, admitting, \u2018We have sinned and gone astray; we have done evil.\u2019", "comment": "tn Or \u201cstop and reflect\u201d; Heb \u201cbring back to their heart.\u201d
tn Or \u201cdone wrong.\u201d
tn Heb \u201cthey\u201d; the referent (your people) has been specified in the translation for clarity."}, {"pk": 2833773, "translation": "NET", "book": 11, "chapter": 8, "verse": 48, "text": "When they return to you with all their heart and being in the land where they are held prisoner, and direct their prayers to you toward the land you gave to their ancestors, your chosen city, and the temple I built for your honor,", "comment": "tn Or \u201csoul.\u201d
tn Heb \u201cyour name.\u201d See the note on the word \u201creputation\u201d in v. 41.
tn Heb \u201cin the land of their enemies.\u201d"}, {"pk": 2833774, "translation": "NET", "book": 11, "chapter": 8, "verse": 49, "text": "then listen from your heavenly dwelling place to their prayers for help and vindicate them.", "comment": "tn Heb \u201cand accomplish their justice.\u201d
tn Heb \u201ctheir prayer and their request for help.\u201d"}, {"pk": 2833775, "translation": "NET", "book": 11, "chapter": 8, "verse": 50, "text": "Forgive all the rebellious acts of your sinful people and cause their captors to have mercy on them.", "comment": "tn Heb \u201cand forgive your people who have sinned against you, [forgive] all their rebellious acts by which they rebelled against you, and grant them mercy before their captors so they will show them mercy.\u201d"}, {"pk": 2833776, "translation": "NET", "book": 11, "chapter": 8, "verse": 51, "text": "After all, they are your people and your special possession whom you brought out of Egypt, from the middle of the iron-smelting furnace.", "comment": "tn Or \u201cfor.\u201d
tn The Hebrew term \u05db\u05bc\u05d5\u05bc\u05e8 (kur, \u201cfurnace,\u201d cf. Akkadian ku\u201eru) is a metaphor for the intense heat of purification. A \u05db\u05bc\u05d5\u05bc\u05e8 was not a source of heat but a crucible (\u201ciron-smelting furnace\u201d) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19). Thus Egypt served not as a place of punishment for the Israelites, but as a place of refinement to bring Israel to a place of submission to divine sovereignty.sn From the middle of the iron-smelting furnace. The metaphor of a furnace suggests fire and heat and is an apt image to remind the people of the suffering they endured while slaves in Egypt.
tn Heb \u201cinheritance.\u201d"}, {"pk": 2833777, "translation": "NET", "book": 11, "chapter": 8, "verse": 52, "text": "\u201cMay you be attentive to your servant\u2019s and your people Israel\u2019s requests for help and may you respond to all their prayers to you.", "comment": "tn Heb \u201cMay your eyes be open.\u201d
tn Heb \u201cto listen to them in all their calling out to you.\u201d"}, {"pk": 2833778, "translation": "NET", "book": 11, "chapter": 8, "verse": 53, "text": "After all, you picked them out of all the nations of the earth to be your special possession, just as you, O sovereign LORD, announced through your servant Moses when you brought our ancestors out of Egypt.\u201d", "comment": "tn Or \u201cFor.\u201d
tn Heb \u201cyour inheritance.\u201d"}, {"pk": 2833779, "translation": "NET", "book": 11, "chapter": 8, "verse": 54, "text": "When Solomon finished presenting all these prayers and requests to the LORD, he got up from before the altar of the LORD where he had kneeled and spread out his hands toward the sky.", "comment": "tn Or \u201ctoward heaven.\u201d"}, {"pk": 2833780, "translation": "NET", "book": 11, "chapter": 8, "verse": 55, "text": "When he stood up, he pronounced a blessing over the entire assembly of Israel, saying in a loud voice:"}, {"pk": 2833781, "translation": "NET", "book": 11, "chapter": 8, "verse": 56, "text": "\u201cThe LORD is worthy of praise because he has made Israel his people secure just as he promised! Not one of all the faithful promises he made through his servant Moses is left unfulfilled!", "comment": "tn Heb \u201cnot one word from his entire good word he spoke by Moses his servant has fallen.\u201d
tn Heb \u201che has given a resting place to his people Israel.\u201d"}, {"pk": 2833782, "translation": "NET", "book": 11, "chapter": 8, "verse": 57, "text": "May the LORD our God be with us, as he was with our ancestors. May he not abandon us or leave us."}, {"pk": 2833783, "translation": "NET", "book": 11, "chapter": 8, "verse": 58, "text": "May he make us submissive, so we can follow all his instructions and obey the commandments, rules, and regulations he commanded our ancestors.", "comment": "tn Heb \u201cto walk in all his ways.\u201d
tn Heb \u201cto bend our hearts toward him.\u201d The infinitive is subordinate to the initial prayer, \u201cmay the Lord our God be with us.\u201d The Hebrew term \u05dc\u05b5\u05d1\u05b8\u05d1 (levav, \u201cheart\u201d) here refers to the people\u2019s volition and will.
tn Heb \u201ckeep.\u201d"}, {"pk": 2833784, "translation": "NET", "book": 11, "chapter": 8, "verse": 59, "text": "May the LORD our God be constantly aware of these requests of mine I have presented to him, so that he might vindicate his servant and his people Israel as the need arises.", "comment": "tn Heb \u201caccomplish the justice of.\u201d
tn Heb \u201cMay these words of mine, which I have requested before the Lord, be near the Lord our God day and night.\u201d"}, {"pk": 2833785, "translation": "NET", "book": 11, "chapter": 8, "verse": 60, "text": "Then all the nations of the earth will recognize that the LORD is the only genuine God.", "comment": "tn Heb \u201cso that.\u201d
tn Heb \u201cthe Lord, he is the God, there is no other.\u201d"}, {"pk": 2833786, "translation": "NET", "book": 11, "chapter": 8, "verse": 61, "text": "May you demonstrate wholehearted devotion to the LORD our God by following his rules and obeying his commandments, as you are presently doing.\u201d", "comment": "tn Heb \u201cmay your hearts be complete with the Lord our God.\u201d
tn Heb \u201cas this day.\u201d
tn Heb \u201ckeeping.\u201d
tn Heb \u201cwalking in.\u201d"}, {"pk": 2833787, "translation": "NET", "book": 11, "chapter": 8, "verse": 62, "text": "The king and all Israel with him were presenting sacrifices to the LORD."}, {"pk": 2833788, "translation": "NET", "book": 11, "chapter": 8, "verse": 63, "text": "Solomon offered as peace offerings to the LORD 22,000 cattle and 120,000 sheep. Then the king and all the Israelites dedicated the LORD\u2019s temple.", "comment": "tn Or \u201ctokens of peace\u201d; NIV, TEV \u201cfellowship offerings.\u201d"}, {"pk": 2833789, "translation": "NET", "book": 11, "chapter": 8, "verse": 64, "text": "That day the king consecrated the middle of the courtyard that is in front of the LORD\u2019s temple. He offered there burnt sacrifices, grain offerings, and the fat from the peace offerings, because the bronze altar that stood before the LORD was too small to hold all these offerings.", "comment": "tn Heb \u201cto hold the burnt sacrifices, grain offerings, and the fat of the peace offerings.\u201d"}, {"pk": 2833790, "translation": "NET", "book": 11, "chapter": 8, "verse": 65, "text": "At that time Solomon and all Israel with him celebrated a festival before the LORD our God for two entire weeks. This great assembly included people from all over the land, from Lebo Hamath in the north to the Brook of Egypt in the south.", "comment": "tn Or \u201cthe Wadi of Egypt\u201d (NAB, NIV, NRSV); CEV \u201cthe Egyptian Gorge.\u201d
tn Heb \u201cSolomon held at that time the festival, and all Israel was with him, a great assembly from Lebo Hamath to the Brook of Egypt, before the Lord our God for seven days and seven days, fourteen days.\u201d"}, {"pk": 2833791, "translation": "NET", "book": 11, "chapter": 8, "verse": 66, "text": "On the fifteenth day after the festival started, he dismissed the people. They asked God to empower the king and then went to their homes, happy and content because of all the good the LORD had done for his servant David and his people Israel.", "comment": "tn Heb \u201con the eighth day\u201d (that is, the day after the second seven-day sequence).
tn Heb \u201cgood of heart.\u201d
tn Heb \u201cthey blessed the king.\u201d"}, {"pk": 2833792, "translation": "NET", "book": 11, "chapter": 9, "verse": 1, "text": "After Solomon finished building the LORD\u2019s temple, the royal palace, and all the other construction projects he had planned,", "comment": "tn Heb \u201cand all the desire of Solomon which he wanted to do.\u201d"}, {"pk": 2833793, "translation": "NET", "book": 11, "chapter": 9, "verse": 2, "text": "the LORD appeared to Solomon a second time, in the same way he had appeared to him at Gibeon.", "comment": "sn In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5."}, {"pk": 2833794, "translation": "NET", "book": 11, "chapter": 9, "verse": 3, "text": "The LORD said to him, \u201cI have answered your prayer and your request for help that you made to me. I have consecrated this temple you built by making it my permanent home; I will be constantly present there.", "comment": "tn Heb \u201cI have heard.\u201d
tn Heb \u201cby placing my name there perpetually\u201d (or perhaps, \u201cforever\u201d).
tn Heb \u201cand my eyes and my heart will be there all the days.\u201d"}, {"pk": 2833795, "translation": "NET", "book": 11, "chapter": 9, "verse": 4, "text": "You must serve me with integrity and sincerity, just as your father David did. Do everything I commanded and obey my rules and regulations.", "comment": "tn Heb \u201cAs for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.\u201d Verse 4 is actually a lengthy protasis (\u201cif\u201d section) of a conditional sentence, the apodosis (\u201cthen\u201d section) of which appears in v. 5."}, {"pk": 2833796, "translation": "NET", "book": 11, "chapter": 9, "verse": 5, "text": "Then I will allow your dynasty to rule over Israel permanently, just as I promised your father David, \u2018You will not fail to have a successor on the throne of Israel.\u2019", "comment": "tn Heb \u201cthere will not be cut off from you a man from upon the throne of Israel.\u201d
tn Heb \u201cI will establish the throne of your kingdom over Israel forever.\u201d"}, {"pk": 2833797, "translation": "NET", "book": 11, "chapter": 9, "verse": 6, "text": "\u201cBut if you or your sons ever turn away from me, fail to obey the regulations and rules I instructed you to keep, and decide to serve and worship other gods,", "comment": "tn Heb \u201cwhich I placed before you.\u201d
tn Heb \u201cand walk and serve other gods and bow down to them.\u201d"}, {"pk": 2833798, "translation": "NET", "book": 11, "chapter": 9, "verse": 7, "text": "then I will remove Israel from the land I have given them, I will abandon this temple I have consecrated with my presence, and Israel will be mocked and ridiculed among all the nations.", "comment": "tn Heb \u201cI will cut off Israel from upon the surface of the land.\u201d
tn Heb \u201cand the temple which I consecrated for my name I will send away from before my face.\u201dsn Instead of \u201cI will send away,\u201d the parallel text in 2 Chr 7:20 has \u201cI will throw away.\u201d The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.
tn Heb \u201cwill become a proverb and a taunt,\u201d that is, a proverbial example of destruction and an object of reproach."}, {"pk": 2833799, "translation": "NET", "book": 11, "chapter": 9, "verse": 8, "text": "This temple will become a heap of ruins; everyone who passes by it will be shocked and will hiss out their scorn, saying, \u2018Why did the LORD do this to this land and this temple?\u2019", "comment": "tn Heb \u201chiss,\u201d or perhaps \u201cwhistle.\u201d This refers to a derisive sound one would make when taunting an object of ridicule.
tn Heb \u201cand this house will be high [or elevated].\u201d The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, \u201cEven though this temple is lofty [now].\u201d Others, following the lead of several ancient versions, emend the text to, \u201cthis temple will become a heap of ruins.\u201d"}, {"pk": 2833800, "translation": "NET", "book": 11, "chapter": 9, "verse": 9, "text": "Others will then answer, \u2018Because they abandoned the LORD their God, who led their ancestors out of Egypt. They embraced other gods whom they worshiped and served. That is why the LORD has brought all this disaster down on them.\u2019\u201d", "comment": "tn Heb \u201cfathers.\u201d
tn Heb \u201cand they will say.\u201d
tn Heb \u201cand they took hold of other gods and bowed down to them and served them.\u201d"}, {"pk": 2833801, "translation": "NET", "book": 11, "chapter": 9, "verse": 10, "text": "After twenty years, during which Solomon built the LORD\u2019s temple and the royal palace,", "comment": "tn Heb \u201cthe two houses, the house of the Lord and the house of the king.\u201d"}, {"pk": 2833802, "translation": "NET", "book": 11, "chapter": 9, "verse": 11, "text": "King Solomon gave King Hiram of Tyre twenty cities in the region of Galilee, because Hiram had supplied Solomon with cedars, evergreens, and all the gold he wanted.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2833803, "translation": "NET", "book": 11, "chapter": 9, "verse": 12, "text": "When Hiram went out from Tyre to inspect the cities Solomon had given him, he was not pleased with them.", "comment": "tn Heb \u201cthey were not agreeable in his eyes.\u201d"}, {"pk": 2833804, "translation": "NET", "book": 11, "chapter": 9, "verse": 13, "text": "Hiram asked, \u201cWhy did you give me these cities, my friend ?\u201d He called that area the region of Cabul, a name which it has retained to this day.", "comment": "tn Heb \u201cand he said.\u201d
tn Heb \u201cmy brother.\u201d Kings allied through a parity treaty would sometimes address each other as \u201cmy brother.\u201d See 1 Kgs 20:32\u201333.
tn Heb \u201che called them the land of Cabul to this day.\u201d The significance of the name is unclear, though it appears to be disparaging. The name may be derived from a root, attested in Akkadian and Arabic, meaning \u201cbound\u201d or \u201crestricted.\u201d Some propose a wordplay, pointing out that the name \u201cCabul\u201d sounds like a Hebrew phrase meaning, \u201clike not,\u201d or \u201cas good as nothing.\u201d"}, {"pk": 2833805, "translation": "NET", "book": 11, "chapter": 9, "verse": 14, "text": "Hiram had sent to the king one hundred twenty talents of gold.", "comment": "tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV \u201cfive tons\u201d; TEV \u201c4,000 kilogrammes.\u201d"}, {"pk": 2833806, "translation": "NET", "book": 11, "chapter": 9, "verse": 15, "text": "Here are the details concerning the work crews King Solomon conscripted to build the LORD\u2019s temple, his palace, the terrace, the wall of Jerusalem, and the cities of Hazor, Megiddo, and Gezer.", "comment": "map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.
sn The work crews. This Hebrew word \u05de\u05b7\u05e1 (mas) refers to a group of laborers conscripted for royal or public service.
tn Heb \u201craised up.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The words \u201cthe cities of\u201d are supplied in the translation for clarification.
map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2833807, "translation": "NET", "book": 11, "chapter": 9, "verse": 16, "text": "(Pharaoh, king of Egypt, had attacked and captured Gezer. He burned it and killed the Canaanites who lived in the city. He gave it as a wedding present to his daughter, who had married Solomon.)"}, {"pk": 2833808, "translation": "NET", "book": 11, "chapter": 9, "verse": 17, "text": "Solomon built up Gezer, lower Beth Horon,"}, {"pk": 2833809, "translation": "NET", "book": 11, "chapter": 9, "verse": 18, "text": "Baalath, Tadmor in the wilderness,", "comment": "tn The Hebrew text has \u201cin the wilderness, in the land.\u201d"}, {"pk": 2833810, "translation": "NET", "book": 11, "chapter": 9, "verse": 19, "text": "all the storage cities that belonged to him, and the cities where chariots and horses were kept. He built whatever he wanted in Jerusalem, Lebanon, and throughout his entire kingdom.", "comment": "tn Heb \u201cthe cities of the chariots and the cities of the horses.\u201d
tn Heb \u201cto Solomon.\u201d The proper name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons.
tn Heb \u201cand the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his kingdom.\u201d"}, {"pk": 2833811, "translation": "NET", "book": 11, "chapter": 9, "verse": 20, "text": "Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Amorites, Hittites, Perizzites, Hivites, and Jebusites.", "comment": "tn Heb \u201call the people who were left from the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not from the sons of Israel.\u201d"}, {"pk": 2833812, "translation": "NET", "book": 11, "chapter": 9, "verse": 21, "text": "Their descendants remained in the land (the Israelites were unable to wipe them out completely). Solomon conscripted them for his work crews, and they continue in that role to this very day.", "comment": "tn Heb \u201ctheir sons who were left after them in the land, whom the sons of Israel were unable to wipe out, and Solomon raised them up for a crew of labor to this day.\u201d"}, {"pk": 2833813, "translation": "NET", "book": 11, "chapter": 9, "verse": 22, "text": "Solomon did not assign Israelites to these work crews; the Israelites served as his soldiers, attendants, officers, charioteers, and commanders of his chariot forces.", "comment": "sn These work crews. The work crews referred to here must be different than the temporary crews described in 5:13\u201316.
tn Heb \u201cofficers of his chariots and his horses.\u201d"}, {"pk": 2833814, "translation": "NET", "book": 11, "chapter": 9, "verse": 23, "text": "These men were also in charge of Solomon\u2019s work projects; there were a total of 550 men who supervised the workers.", "comment": "tn Heb \u201cthese [were] the officials of the governors who were over the work belonging to Solomon, five hundred fifty, the ones ruling over the people, the ones doing the work.\u201d"}, {"pk": 2833815, "translation": "NET", "book": 11, "chapter": 9, "verse": 24, "text": "Solomon built the terrace as soon as Pharaoh\u2019s daughter moved up from the city of David to the palace Solomon built for her.", "comment": "sn The phrase city of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201cAs soon as Pharaoh\u2019s daughter went up from the city of David to her house which he built for her, then he built the terrace.\u201d"}, {"pk": 2833816, "translation": "NET", "book": 11, "chapter": 9, "verse": 25, "text": "Three times a year Solomon offered burnt offerings and peace offerings on the altar he had built for the LORD, burning incense along with them before the LORD. He made the temple his official worship place.", "comment": "tn Or \u201ctokens of peace\u201d; NIV, TEV \u201cfellowship offerings.\u201d
tn Heb \u201cand he made complete the house.\u201d"}, {"pk": 2833817, "translation": "NET", "book": 11, "chapter": 9, "verse": 26, "text": "King Solomon also built ships in Ezion Geber, which is located near Elat in the land of Edom, on the shore of the Red Sea.", "comment": "tn Or \u201ca fleet\u201d (in which case \u201cships\u201d would be implied)."}, {"pk": 2833818, "translation": "NET", "book": 11, "chapter": 9, "verse": 27, "text": "Hiram sent his fleet and some of his sailors, who were well acquainted with the sea, to serve with Solomon\u2019s men.", "comment": "tn Heb \u201cand Hiram sent with the fleet his servants, men of ships, [who] know the sea, [to be] with the servants of Solomon.\u201d"}, {"pk": 2833819, "translation": "NET", "book": 11, "chapter": 9, "verse": 28, "text": "They sailed to Ophir, took from there four hundred twenty talents of gold, and then brought them to King Solomon.", "comment": "tn Heb \u201cwent.\u201d
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 31,500 pounds of gold (cf. NCV); CEV, NLT \u201csixteen tons\u201d; TEV \u201cmore than 14,000 kilogrammes.\u201d"}, {"pk": 2833820, "translation": "NET", "book": 11, "chapter": 10, "verse": 1, "text": "When the queen of Sheba heard about Solomon, she came to challenge him with difficult questions.", "comment": "tn Or \u201ctest.\u201d
tn Heb \u201cthe report about Solomon.\u201d The Hebrew text also has, \u201cto the name of the Lord,\u201d which fits very awkwardly in the sentence. If retained, perhaps it should be translated, \u201cbecause of the reputation of the Lord.\u201d The phrase, which is omitted in the parallel passage in 2 Chr 9:1, may be an addition based on the queen\u2019s declaration of praise to the Lord in v. 9.
tn Or \u201criddles.\u201d"}, {"pk": 2833821, "translation": "NET", "book": 11, "chapter": 10, "verse": 2, "text": "She arrived in Jerusalem with a great display of pomp, bringing with her camels carrying spices, a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind.", "comment": "tn Or \u201cbalsam oil.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cwith very great strength.\u201d The Hebrew term \u05d7\u05b7\u05d9\u05b4\u05dc (khayil, \u201cstrength\u201d) may refer here to the size of her retinue (cf. NAB, NASB, NIV, NRSV) or to the great wealth she brought with her."}, {"pk": 2833822, "translation": "NET", "book": 11, "chapter": 10, "verse": 3, "text": "Solomon answered all her questions; there was no question too complex for the king.", "comment": "tn Heb \u201cSolomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.\u201d If riddles are specifically in view (see v. 1), then one might translate, \u201cSolomon explained to her all her riddles; there was no riddle too complex for the king.\u201d"}, {"pk": 2833823, "translation": "NET", "book": 11, "chapter": 10, "verse": 4, "text": "When the queen of Sheba saw for herself Solomon\u2019s extensive wisdom, the palace he had built,", "comment": "tn Heb \u201call the wisdom of Solomon.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2833824, "translation": "NET", "book": 11, "chapter": 10, "verse": 5, "text": "the food in his banquet hall, his servants and attendants, their robes, his cupbearers, and his burnt offerings which he presented in the LORD\u2019s temple, she was amazed.", "comment": "tn Heb \u201cthe food on his table.\u201d
tn Heb \u201cthe seating of his servants and the standing of his attendants.\u201d
tn Heb \u201cthere was no breath still in her.\u201d"}, {"pk": 2833825, "translation": "NET", "book": 11, "chapter": 10, "verse": 6, "text": "She said to the king, \u201cThe report I heard in my own country about your wise sayings and insight was true!", "comment": "tn Heb \u201cabout your words [or perhaps, \u201cdeeds\u201d] and your wisdom.\u201d"}, {"pk": 2833826, "translation": "NET", "book": 11, "chapter": 10, "verse": 7, "text": "I did not believe these things until I came and saw them with my own eyes. Indeed, I didn\u2019t hear even half the story! Your wisdom and wealth surpass what was reported to me.", "comment": "tn Heb \u201cgood.\u201d
tn Heb \u201cthe half was not told to me.\u201d"}, {"pk": 2833827, "translation": "NET", "book": 11, "chapter": 10, "verse": 8, "text": "Your attendants, who stand before you at all times and hear your wise sayings, are truly happy!", "comment": "tn Heb \u201cHow happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!\u201d"}, {"pk": 2833828, "translation": "NET", "book": 11, "chapter": 10, "verse": 9, "text": "May the LORD your God be praised because he favored you by placing you on the throne of Israel! Because of the LORD\u2019s eternal love for Israel, he made you king so you could make just and right decisions.\u201d", "comment": "tn Or \u201cdelighted in.\u201d
tn Heb \u201cto do justice and righteousness.\u201d"}, {"pk": 2833829, "translation": "NET", "book": 11, "chapter": 10, "verse": 10, "text": "She gave the king 120 talents of gold, a very large quantity of spices, and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched.", "comment": "tn Heb \u201cthere has not come like those spices yet for quantity which the queen of Sheba gave to King Solomon.\u201d
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV \u201cfive tons\u201d; TEV \u201c4,000 kilogrammes.\u201d"}, {"pk": 2833830, "translation": "NET", "book": 11, "chapter": 10, "verse": 11, "text": "(Hiram\u2019s fleet, which carried gold from Ophir, also brought from Ophir a very large quantity of fine timber and precious gems."}, {"pk": 2833831, "translation": "NET", "book": 11, "chapter": 10, "verse": 12, "text": "With the timber the king made supports for the LORD\u2019s temple and for the royal palace and stringed instruments for the musicians. No one has seen so much of this fine timber to this very day. )", "comment": "tn This Hebrew architectural term occurs only here. The meaning is uncertain; some have suggested \u201cbanisters\u201d or \u201cparapets\u201d; cf. TEV, NLT \u201crailings.\u201d The parallel passage in 2 Chr 9:11 has a different word, meaning \u201ctracks,\u201d or perhaps \u201csteps.\u201d
tn Two types of stringed instruments are specifically mentioned, the \u05db\u05bc\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8 (kinnor, \u201czither\u201d [?]), and \u05e0\u05b6\u05d1\u05b6\u05dc (nevel, \u201charp\u201d).
tn Heb \u201cthere has not come thus, the fine timber, and there has not been seen to this day.\u201d"}, {"pk": 2833832, "translation": "NET", "book": 11, "chapter": 10, "verse": 13, "text": "King Solomon gave the queen of Sheba everything she requested, besides what he had freely offered her. Then she left and returned to her homeland with her attendants.", "comment": "tn Heb \u201cbesides what he had given her according to the hand of King Solomon.\u201d
tn Heb \u201cturned and went.\u201d"}, {"pk": 2833833, "translation": "NET", "book": 11, "chapter": 10, "verse": 14, "text": "Solomon received 666 talents of gold per year,", "comment": "tn Heb \u201cthe weight of the gold which came to Solomon in one year was 666 talents of gold.\u201d
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 50,000 pounds of gold (cf. NCV); CEV, NLT \u201ctwenty-five tons\u201d; TEV \u201calmost 23,000 kilogrammes.\u201d"}, {"pk": 2833834, "translation": "NET", "book": 11, "chapter": 10, "verse": 15, "text": "besides what he collected from the merchants, traders, Arabian kings, and governors of the land.", "comment": "tn Heb \u201ctraveling men.\u201d"}, {"pk": 2833835, "translation": "NET", "book": 11, "chapter": 10, "verse": 16, "text": "King Solomon made two hundred large shields of hammered gold; 600 measures of gold were used for each shield.", "comment": "tn The Hebrew text has simply \u201csix hundred,\u201d with no unit of measure given."}, {"pk": 2833836, "translation": "NET", "book": 11, "chapter": 10, "verse": 17, "text": "He also made three hundred small shields of hammered gold; three minas of gold were used for each of these shields. The king placed them in the Palace of the Lebanon Forest.", "comment": "sn The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.
sn Three minas. The mina was a unit of measure for weight."}, {"pk": 2833837, "translation": "NET", "book": 11, "chapter": 10, "verse": 18, "text": "The king made a large throne decorated with ivory and overlaid it with pure gold."}, {"pk": 2833838, "translation": "NET", "book": 11, "chapter": 10, "verse": 19, "text": "There were six steps leading up to the throne, and the back of it was rounded on top. The throne had two armrests with a statue of a lion standing on each side.", "comment": "tn Heb \u201c[There were] armrests on each side of the place of the seat, and two lions standing beside the armrests.\u201d"}, {"pk": 2833839, "translation": "NET", "book": 11, "chapter": 10, "verse": 20, "text": "There were twelve statues of lions on the six steps, one lion at each end of each step. There was nothing like it in any other kingdom.", "comment": "tn Heb \u201cnothing like it had been made for all the kingdoms.\u201d"}, {"pk": 2833840, "translation": "NET", "book": 11, "chapter": 10, "verse": 21, "text": "All of King Solomon\u2019s cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold. There were no silver items, for silver was not considered very valuable in Solomon\u2019s time.", "comment": "tn Heb \u201cthere was no silver, it was not regarded as anything in the days of Solomon.\u201d"}, {"pk": 2833841, "translation": "NET", "book": 11, "chapter": 10, "verse": 22, "text": "Along with Hiram\u2019s fleet, the king had a fleet of large merchant ships that sailed the sea. Once every three years the fleet came into port with cargoes of gold, silver, ivory, apes, and peacocks.", "comment": "tn Heb \u201cthe fleet of Tarshish [ships].\u201d
tn The meaning of this word is unclear. Some suggest \u201cbaboons.\u201d
tn Heb \u201ccame carrying.\u201d
tn Heb \u201ca fleet of Tarshish [ships].\u201d This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish."}, {"pk": 2833842, "translation": "NET", "book": 11, "chapter": 10, "verse": 23, "text": "King Solomon was wealthier and wiser than any of the kings of the earth.", "comment": "tn Heb \u201cKing Solomon was greater than all the kings of the earth with respect to wealth and with respect to wisdom.\u201d"}, {"pk": 2833843, "translation": "NET", "book": 11, "chapter": 10, "verse": 24, "text": "Everyone in the world wanted to visit Solomon to see him display his God-given wisdom.", "comment": "tn Heb \u201cand all the earth was seeking the face of Solomon to hear his wisdom which God had placed in his heart.\u201d
tc The Old Greek translation and Syriac Peshitta have \u201call the kings of the earth.\u201d See 2 Chr 9:23."}, {"pk": 2833844, "translation": "NET", "book": 11, "chapter": 10, "verse": 25, "text": "Year after year visitors brought their gifts, which included items of silver, items of gold, clothes, perfume, spices, horses, and mules.", "comment": "tn Heb \u201cand they were bringing each one his gift, items of silver\u2026and mules, the matter of a year in a year.\u201d"}, {"pk": 2833845, "translation": "NET", "book": 11, "chapter": 10, "verse": 26, "text": "Solomon accumulated chariots and horses. He had 1,400 chariots and 12,000 horses. He kept them in assigned cities and in Jerusalem.", "comment": "tn Or \u201cgathered.\u201d
tn Heb \u201che placed them in the chariot cities and with the king in Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833846, "translation": "NET", "book": 11, "chapter": 10, "verse": 27, "text": "The king made silver as plentiful in Jerusalem as stones; cedar was as plentiful as sycamore fig trees are in the lowlands.", "comment": "tn The words \u201cas plentiful\u201d are added for clarification.
tn Heb \u201che made.\u201d
tn Heb \u201cas the sycamore fig trees which are in the Shephelah.\u201d"}, {"pk": 2833847, "translation": "NET", "book": 11, "chapter": 10, "verse": 28, "text": "Solomon acquired his horses from Egypt and from Que; the king\u2019s traders purchased them from Que.", "comment": "sn From Egypt. Because Que is also mentioned, some prefer to see in vv. 28\u201329 a reference to Mutsur. Que and Mutsur were located in Cilicia/Cappadocia (in modern southern Turkey). See HALOT 625 s.v. \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd."}, {"pk": 2833848, "translation": "NET", "book": 11, "chapter": 10, "verse": 29, "text": "They paid 600 silver pieces for each chariot from Egypt and 150 silver pieces for each horse. They also sold chariots and horses to all the kings of the Hittites and to the kings of Syria.", "comment": "tn Heb \u201cand a chariot went up and came out of Egypt for six hundred silver [pieces], and a horse for one hundred fifty, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.\u201d"}, {"pk": 2833849, "translation": "NET", "book": 11, "chapter": 11, "verse": 1, "text": "King Solomon fell in love with many foreign women (besides Pharaoh\u2019s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites."}, {"pk": 2833850, "translation": "NET", "book": 11, "chapter": 11, "verse": 2, "text": "They came from nations about which the LORD had warned the Israelites, \u201cYou must not establish friendly relations with them! If you do, they will surely shift your allegiance to their gods.\u201d But Solomon was irresistibly attracted to them.", "comment": "tn Heb \u201cyou must not go into them, and they must not go into you.\u201d
tn Heb \u201cSolomon clung to them for love.\u201d The pronominal suffix, translated \u201cthem,\u201d is masculine here, even though it appears the foreign women are in view. Perhaps this is due to attraction to the masculine forms used of the nations earlier in the verse.
tn Heb \u201cSurely they will bend your heart after their gods.\u201d The words \u201cif you do\u201d are supplied in the translation for clarification."}, {"pk": 2833851, "translation": "NET", "book": 11, "chapter": 11, "verse": 3, "text": "He had 700 royal wives and 300 concubines; his wives had a powerful influence over him.", "comment": "tn Heb \u201chis wives bent his heart.\u201d
tn Heb \u201cwives, princesses.\u201d
sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine\u2019s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. The usage in the present passage suggests that after the period of the Judges concubines may have become more of a royal prerogative (cf. also 2 Sam 21:10\u201314)."}, {"pk": 2833852, "translation": "NET", "book": 11, "chapter": 11, "verse": 4, "text": "When Solomon became old, his wives shifted his allegiance to other gods; he was not wholeheartedly devoted to the LORD his God, as his father David had been.", "comment": "tn Heb \u201cbent his heart after.\u201d
tn Heb \u201chis heart was not complete with the Lord his God, like the heart of David his father.\u201d"}, {"pk": 2833853, "translation": "NET", "book": 11, "chapter": 11, "verse": 5, "text": "Solomon worshiped the Sidonian goddess Astarte and the detestable Ammonite god Milcom.", "comment": "tn Heb \u201cwalked after.\u201d
tn Heb \u201cMilcom, the detestable thing of the Ammonites.\u201d"}, {"pk": 2833854, "translation": "NET", "book": 11, "chapter": 11, "verse": 6, "text": "Solomon did evil in the LORD\u2019s sight; he did not remain loyal to the LORD, like his father David had.", "comment": "tn Heb \u201cin the eyes of the Lord.\u201d
tn The idiomatic statement reads in Hebrew, \u201che did not fill up after.\u201d"}, {"pk": 2833855, "translation": "NET", "book": 11, "chapter": 11, "verse": 7, "text": "Furthermore, on the hill east of Jerusalem Solomon built a high place for the detestable Moabite god Chemosh and for the detestable Ammonite god Milcom.", "comment": "sn The hill east of Jerusalem refers to the Mount of Olives.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cChemosh, the detestable thing of Moab.\u201d
tc The MT reads \u201cMolech,\u201d but Milcom must be intended (see vv. 5, 33).
tn Heb \u201cthen.\u201d
sn A high place. The \u201chigh places\u201d were places of worship that were naturally or artificially elevated (see 1 Kgs 3:2)."}, {"pk": 2833856, "translation": "NET", "book": 11, "chapter": 11, "verse": 8, "text": "He built high places for all his foreign wives so they could burn incense and make sacrifices to their gods.", "comment": "tn Heb \u201cand the same thing he did for all his foreign wives, [who] were burning incense and sacrificing to their gods.\u201d"}, {"pk": 2833857, "translation": "NET", "book": 11, "chapter": 11, "verse": 9, "text": "The LORD was angry with Solomon because he had shifted his allegiance away from the LORD, the God of Israel, who had appeared to him on two occasions", "comment": "sn These two occasions are mentioned in 1 Kgs 3:5 and 9:2.
tn Heb \u201cbent his heart.\u201d"}, {"pk": 2833858, "translation": "NET", "book": 11, "chapter": 11, "verse": 10, "text": "and had warned him about this very thing, so that he would not follow other gods. But he did not obey the LORD\u2019s command.", "comment": "tn Or \u201ckeep.\u201d
tn Heb \u201cand had commanded him concerning this thing not to walk after other gods.\u201d"}, {"pk": 2833859, "translation": "NET", "book": 11, "chapter": 11, "verse": 11, "text": "So the LORD said to Solomon, \u201cBecause you insist on doing these things and have not kept the covenantal rules I gave you, I will surely tear the kingdom away from you and give it to your servant.", "comment": "tn Heb \u201cBecause this is with you, and you have not kept my covenant and my rules which I commanded you.\u201d"}, {"pk": 2833860, "translation": "NET", "book": 11, "chapter": 11, "verse": 12, "text": "However, for your father David\u2019s sake I will not do this while you are alive. I will tear it away from your son\u2019s hand instead."}, {"pk": 2833861, "translation": "NET", "book": 11, "chapter": 11, "verse": 13, "text": "But I will not tear away the entire kingdom; I will leave your son one tribe for my servant David\u2019s sake and for the sake of my chosen city Jerusalem.\u201d", "comment": "tn Heb \u201cgive.\u201d"}, {"pk": 2833862, "translation": "NET", "book": 11, "chapter": 11, "verse": 14, "text": "The LORD brought against Solomon an enemy, Hadad the Edomite, a descendant of the Edomite king.", "comment": "tn Or \u201craised up.\u201d"}, {"pk": 2833863, "translation": "NET", "book": 11, "chapter": 11, "verse": 15, "text": "During David\u2019s campaign against Edom, Joab, the commander of the army, while on a mission to bury the dead, killed every male in Edom.", "comment": "tn Heb \u201cwhen David was [fighting (?)] with Edom.\u201d"}, {"pk": 2833864, "translation": "NET", "book": 11, "chapter": 11, "verse": 16, "text": "For six months Joab and the entire Israelite army stayed there until they had exterminated every male in Edom.", "comment": "tn Heb \u201cuntil he had cut off every male in Edom.\u201d
tn Heb \u201cand all Israel.\u201d"}, {"pk": 2833865, "translation": "NET", "book": 11, "chapter": 11, "verse": 17, "text": "Hadad, who was only a small boy at the time, escaped with some of his father\u2019s Edomite servants and headed for Egypt.", "comment": "tn The MT reads \u201cAdad,\u201d an alternate form of the name Hadad.
tn Heb \u201cand Adad fled, he and Edomite men from the servants of his father, to go to Egypt, and Hadad was a small boy.\u201d"}, {"pk": 2833866, "translation": "NET", "book": 11, "chapter": 11, "verse": 18, "text": "They went from Midian to Paran; they took some men from Paran and went to Egypt. Pharaoh, king of Egypt, supplied him with a house and food and even assigned him some land.", "comment": "tn Heb \u201cand they arose from Midian and went to Paran and they took men with them from Paran and went to Egypt to Pharaoh king of Egypt and he gave to him a house and food and he said to him, and a land he gave to him.\u201d Something seems to be accidentally omitted after \u201cand he said to him.\u201d"}, {"pk": 2833867, "translation": "NET", "book": 11, "chapter": 11, "verse": 19, "text": "Pharaoh liked Hadad so well he gave him his sister-in-law (Queen Tahpenes\u2019 sister) as a wife.", "comment": "tn Heb \u201cand Hadad found great favor in the eyes of Pharaoh.\u201d
tn Heb \u201cand he gave to him a wife, the sister of his wife, the sister of Tahpenes the queen.\u201d"}, {"pk": 2833868, "translation": "NET", "book": 11, "chapter": 11, "verse": 20, "text": "Tahpenes\u2019 sister gave birth to his son, named Genubath. Tahpenes raised him in Pharaoh\u2019s palace; Genubath grew up in Pharaoh\u2019s palace among Pharaoh\u2019s sons.", "comment": "tc The Hebrew text reads \u05d5\u05b7\u05ea\u05bc\u05b4\u05d2\u05b0\u05de\u05b0\u05dc\u05b5\u05d4\u05d5\u05bc (vattigm\u00fflehu, \u201cweaned him\u201d) but a slight alteration of the consonantal text yields \u05d5\u05b7\u05ea\u05bc\u05b4\u05d2\u05b0\u05d3\u05b0\u05dc\u05b5\u05d4\u05d5\u05bc (vattigd\u00fflehu, \u201craised him\u201d), which seems to make better sense.
tn Heb \u201cbore him Genubath his son.\u201d"}, {"pk": 2833869, "translation": "NET", "book": 11, "chapter": 11, "verse": 21, "text": "While in Egypt Hadad heard that David had passed away and that Joab, the commander of the army, was dead. So Hadad asked Pharaoh, \u201cGive me permission to leave so I can return to my homeland.\u201d", "comment": "tn Heb \u201clay down with his fathers.\u201d
tn Heb \u201csend me away.\u201d"}, {"pk": 2833870, "translation": "NET", "book": 11, "chapter": 11, "verse": 22, "text": "Pharaoh said to him, \u201cWhat do you lack here that makes you want to go to your homeland?\u201d Hadad replied, \u201cNothing, but please give me permission to leave.\u201d", "comment": "sn So Hadad asked Pharaoh\u2026 This lengthy description of Hadad\u2019s exile in Egypt explains why Hadad wanted to oppose Solomon and supports the author\u2019s thesis that his hostility to Solomon found its ultimate source in divine providence. Though Hadad enjoyed a comfortable life in Egypt, when the Lord raised him up (apparently stirring up his desire for vengeance) he decided to leave the comforts of Egypt and return to Edom.
tn Heb \u201cIndeed what do you lack with me, that now you are seeking to go to your land?\u201d
tn Heb \u201cand he said.\u201d"}, {"pk": 2833871, "translation": "NET", "book": 11, "chapter": 11, "verse": 23, "text": "God also brought against Solomon another enemy, Rezon son of Eliada who had run away from his master, King Hadadezer of Zobah.", "comment": "tn Heb \u201chim\u201d; the referent (Solomon) has been specified in the translation for clarity."}, {"pk": 2833872, "translation": "NET", "book": 11, "chapter": 11, "verse": 24, "text": "He gathered some men and organized a raiding band. When David tried to kill them, they went to Damascus, where they settled down and gained control of the city.", "comment": "tn Heb \u201cand he was the officer of a raiding band.\u201d
tn The Hebrew text reads \u201cwhen David killed them.\u201d This phrase is traditionally joined with what precedes. The ancient Greek version does not reflect the phrase and some suggest that it has been misplaced from the end of v. 23."}, {"pk": 2833873, "translation": "NET", "book": 11, "chapter": 11, "verse": 25, "text": "He was Israel\u2019s enemy throughout Solomon\u2019s reign and, like Hadad, caused trouble. He loathed Israel and ruled over Syria.", "comment": "tn The construction (Qal of \u05e7\u05d5\u05bc\u05e5 + \u05d1\u05bc\u05b0 [quts + bet] preposition) is rare, but not without parallel (see Lev 20:23)."}, {"pk": 2833874, "translation": "NET", "book": 11, "chapter": 11, "verse": 26, "text": "Jeroboam son of Nebat, one of Solomon\u2019s servants, rebelled against the king. He was an Ephraimite from Zeredah whose mother was a widow named Zeruah.", "comment": "tn Heb \u201cEphrathite,\u201d which here refers to an Ephraimite (see HALOT 81 s.v. \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd).
tn Heb \u201craised a hand against.\u201d"}, {"pk": 2833875, "translation": "NET", "book": 11, "chapter": 11, "verse": 27, "text": "This is what prompted him to rebel against the king: Solomon built a terrace and he closed up a gap in the wall of the city of his father David.", "comment": "tn Heb \u201cthis is the matter concerning which he raised a hand against the king.\u201d
sn The city of his father David. The phrase refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2833876, "translation": "NET", "book": 11, "chapter": 11, "verse": 28, "text": "Jeroboam was a talented man; when Solomon saw that the young man was an accomplished worker, he made him the leader of the work crew from the tribe of Joseph.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cman of strength.\u201d"}, {"pk": 2833877, "translation": "NET", "book": 11, "chapter": 11, "verse": 29, "text": "At that time, when Jeroboam had left Jerusalem, the prophet Ahijah the Shilonite met him on the road; the two of them were alone in the open country. Ahijah was wearing a brand new robe,", "comment": "tn The Hebrew text has simply \u201che,\u201d making it a bit unclear whether Jeroboam or Ahijah is the subject, but in the Hebrew word order Ahijah is the nearer antecedent, and this is followed by the present translation."}, {"pk": 2833878, "translation": "NET", "book": 11, "chapter": 11, "verse": 30, "text": "and he grabbed the robe and tore it into twelve pieces.", "comment": "tn Heb \u201cand Ahijah grabbed the new robe that was on him.\u201d"}, {"pk": 2833879, "translation": "NET", "book": 11, "chapter": 11, "verse": 31, "text": "Then he told Jeroboam, \u201cTake ten pieces, for this is what the LORD God of Israel says: \u2018Look, I am about to tear the kingdom from Solomon\u2019s hand and I will give ten tribes to you."}, {"pk": 2833880, "translation": "NET", "book": 11, "chapter": 11, "verse": 32, "text": "He will retain one tribe, for my servant David\u2019s sake and for the sake of Jerusalem, the city I have chosen out of all the tribes of Israel."}, {"pk": 2833881, "translation": "NET", "book": 11, "chapter": 11, "verse": 33, "text": "I am taking the kingdom from him because they have abandoned me and worshiped the Sidonian goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom. They have not followed my instructions by doing what I approve and obeying my rules and regulations, like Solomon\u2019s father David did.", "comment": "tn Heb \u201cby doing what is right in my eyes, my rules and my regulations, like David his father.\u201d
tn The words \u201cI am taking the kingdom from him\u201d are supplied in the translation for clarification.
tc This is the reading of the MT; the LXX, Syriac, and Vulgate read \u201che has.\u201d
tn Heb \u201cwalked in my ways.\u201d"}, {"pk": 2833882, "translation": "NET", "book": 11, "chapter": 11, "verse": 34, "text": "I will not take the whole kingdom from his hand. I will allow him to be ruler for the rest of his life for the sake of my chosen servant David who kept my commandments and rules."}, {"pk": 2833883, "translation": "NET", "book": 11, "chapter": 11, "verse": 35, "text": "I will take the kingdom from the hand of his son and give ten tribes to you.", "comment": "tn Heb \u201cand I will give it to you, ten tribes.\u201d"}, {"pk": 2833884, "translation": "NET", "book": 11, "chapter": 11, "verse": 36, "text": "I will leave his son one tribe so my servant David\u2019s dynasty may continue to serve me in Jerusalem, the city I have chosen as my home.", "comment": "tn Heb \u201cgive.\u201d
tn Heb \u201cso there might be a lamp for David my servant all the days before me in Jerusalem.\u201d The metaphorical \u201clamp\u201d symbolizes the Davidic dynasty. Because this imagery is unfamiliar to the modern reader, the translation \u201cso my servant David\u2019s dynasty may continue to serve me\u201d has been used.
tn Heb \u201cso there might be a lamp for David my servant all the days before me in Jerusalem, the city which I have chosen for myself to put my name there.\u201d"}, {"pk": 2833885, "translation": "NET", "book": 11, "chapter": 11, "verse": 37, "text": "I will select you; you will rule over all you desire to have and you will be king over Israel.", "comment": "tn Heb \u201ctake.\u201d"}, {"pk": 2833886, "translation": "NET", "book": 11, "chapter": 11, "verse": 38, "text": "You must obey all I command you to do, follow my instructions, do what I approve, and keep my rules and commandments, like my servant David did. Then I will be with you and establish for you a lasting dynasty, as I did for David; I will give you Israel.", "comment": "tn Heb \u201cI will build for you a permanent house, like I built for David.\u201d
tn Heb \u201cwalk in my ways.\u201d
tn Heb \u201cIf you obey.\u201d In the Hebrew text v. 38 is actually one long conditional sentence, which has been broken into two parts in the translation for stylistic purposes.
tn Heb \u201cdo what is right in my eyes.\u201d"}, {"pk": 2833887, "translation": "NET", "book": 11, "chapter": 11, "verse": 39, "text": "I will humiliate David\u2019s descendants because of this, but not forever.\u201d", "comment": "sn Because of this. Reference is made to the idolatry mentioned earlier.
tn Heb \u201cbut not all the days.\u201d"}, {"pk": 2833888, "translation": "NET", "book": 11, "chapter": 11, "verse": 40, "text": "Solomon tried to kill Jeroboam, but Jeroboam escaped to Egypt and found refuge with King Shishak of Egypt. He stayed in Egypt until Solomon died.", "comment": "tn Heb \u201cbut Jeroboam arose and ran away to Egypt, to Shishak king of Egypt.\u201d"}, {"pk": 2833889, "translation": "NET", "book": 11, "chapter": 11, "verse": 41, "text": "The rest of the events of Solomon\u2019s reign, including all his accomplishments and his wise decisions, are recorded in the scroll called the Annals of Solomon.", "comment": "tn Heb \u201cAs for the rest of the events of Solomon, and all which he did, and his wisdom, are they not written on the scroll of the events of Solomon?\u201d"}, {"pk": 2833890, "translation": "NET", "book": 11, "chapter": 11, "verse": 42, "text": "Solomon ruled over all Israel from Jerusalem for forty years.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833891, "translation": "NET", "book": 11, "chapter": 11, "verse": 43, "text": "Then Solomon passed away and was buried in the city of his father David. His son Rehoboam replaced him as king.", "comment": "sn The city of his father David. The phrase refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201clay down with his fathers.\u201d
tc Before this sentence the Old Greek translation includes the following words: \u201cAnd it so happened that when Jeroboam son of Nebat heard \u2013 now he was in Egypt where he had fled from before Solomon and was residing in Egypt \u2013 he came straight to his city in the land of Sarira which is on mount Ephraim. And king Solomon slept with his fathers.\u201d"}, {"pk": 2833892, "translation": "NET", "book": 11, "chapter": 12, "verse": 1, "text": "Rehoboam traveled to Shechem, for all Israel had gathered in Shechem to make Rehoboam king.", "comment": "tn Heb \u201chim\u201d; the referent (Rehoboam) has been specified in the translation for clarity.
tn Heb \u201ccome [to].\u201d"}, {"pk": 2833893, "translation": "NET", "book": 11, "chapter": 12, "verse": 2, "text": "When Jeroboam son of Nebat heard the news, he was still in Egypt, where he had fled from King Solomon and had been living ever since.", "comment": "tc Verse 2 is not included in the Old Greek translation. See the note on 11:43.
tn Heb \u201cand Jeroboam lived in Egypt.\u201d The parallel text in 2 Chr 10:2 reads, \u201cand Jeroboam returned from Egypt.\u201d In a purely consonantal text the forms \u201cand he lived\u201d and \u201cand he returned\u201d are identical (\u05d5\u05d9\u05e9\u05c1\u05d1)."}, {"pk": 2833894, "translation": "NET", "book": 11, "chapter": 12, "verse": 3, "text": "They sent for him, and Jeroboam and the whole Israelite assembly came and spoke to Rehoboam, saying,", "comment": "tn Heb \u201cThey sent and called for him.\u201d"}, {"pk": 2833895, "translation": "NET", "book": 11, "chapter": 12, "verse": 4, "text": "\u201cYour father made us work too hard. Now if you lighten the demands he made and don\u2019t make us work as hard, we will serve you.\u201d", "comment": "tn Heb \u201cmade our yoke burdensome.\u201d
tn Heb \u201cbut you, now, lighten the burdensome work of your father and the heavy yoke which he placed on us, and we will serve you.\u201d In the Hebrew text the prefixed verbal form with vav (\u05d5\u05b0\u05e0\u05b7\u05e2\u05b7\u05d1\u05b0\u05d3\u05b6\u05da\u05b8, [v\u00ffna\u2019avdekha] \u201cand we will serve you\u201d) following the imperative (\u05d4\u05b8\u05e7\u05b5\u05dc [haqel], \u201clighten\u201d) indicates purpose (or result). The conditional sentence used in the translation above is an attempt to bring out the logical relationship between these forms."}, {"pk": 2833896, "translation": "NET", "book": 11, "chapter": 12, "verse": 5, "text": "He said to them, \u201cGo away for three days, then return to me.\u201d So the people went away."}, {"pk": 2833897, "translation": "NET", "book": 11, "chapter": 12, "verse": 6, "text": "King Rehoboam consulted with the older advisers who had served his father Solomon when he had been alive. He asked them, \u201cHow do you advise me to answer these people?\u201d", "comment": "tn Heb \u201cstood before.\u201d
tn Heb \u201csaying.\u201d"}, {"pk": 2833898, "translation": "NET", "book": 11, "chapter": 12, "verse": 7, "text": "They said to him, \u201cToday if you show a willingness to help these people and grant their request, they will be your servants from this time forward.\u201d", "comment": "tn Heb \u201cIf today you are a servant to these people and you serve them and answer them and speak to them good words, they will be your servants all the days.\u201d"}, {"pk": 2833899, "translation": "NET", "book": 11, "chapter": 12, "verse": 8, "text": "But Rehoboam rejected their advice and consulted the young advisers who served him, with whom he had grown up.", "comment": "tn Heb \u201cHe rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.\u201d The referent (Rehoboam) of the initial pronoun (\u201che\u201d) has been specified in the translation for clarity."}, {"pk": 2833900, "translation": "NET", "book": 11, "chapter": 12, "verse": 9, "text": "He asked them, \u201cHow do you advise me to respond to these people who said to me, \u2018Lessen the demands your father placed on us\u2019?\u201d", "comment": "tn In the Hebrew text the verb \u201cwe will respond\u201d is plural, although it can be understood as an editorial \u201cwe.\u201d The ancient versions have the singular here.
tn Heb \u201cLighten the yoke which your father placed on us.\u201d"}, {"pk": 2833901, "translation": "NET", "book": 11, "chapter": 12, "verse": 10, "text": "The young advisers with whom Rehoboam had grown up said to him, \u201cSay this to these people who have said to you, \u2018Your father made us work hard, but now lighten our burden.\u2019 Say this to them: \u2018I am a lot harsher than my father!", "comment": "tn Heb \u201cYour father made our yoke heavy, but make it lighter upon us.\u201d
tn Heb \u201che\u201d; the referent (Rehoboam) has been specified in the translation for clarity.
tn Heb \u201cMy little one is thicker than my father\u2019s hips.\u201d The referent of \u201cmy little one\u201d is not clear. The traditional view is that it refers to the little finger. As the following statement makes clear, Rehoboam\u2019s point is that he is more harsh and demanding than his father."}, {"pk": 2833902, "translation": "NET", "book": 11, "chapter": 12, "verse": 11, "text": "My father imposed heavy demands on you; I will make them even heavier. My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.\u2019\u201d", "comment": "tn Heb \u201cMy father punished you with whips, but I will punish you with scorpions.\u201d \u201cScorpions\u201d might allude to some type of torture using poisonous insects, but more likely it refers to a type of whip that inflicts an especially biting, painful wound. Cf. CEV \u201cwhips with pieces of sharp metal.\u201d
tn Heb \u201cand now my father placed upon you a heavy yoke, but I will add to your yoke.\u201d"}, {"pk": 2833903, "translation": "NET", "book": 11, "chapter": 12, "verse": 12, "text": "Jeroboam and all the people reported to Rehoboam on the third day, just as the king had ordered when he said, \u201cReturn to me on the third day.\u201d", "comment": "tn Heb \u201ccame.\u201d"}, {"pk": 2833904, "translation": "NET", "book": 11, "chapter": 12, "verse": 13, "text": "The king responded to the people harshly. He rejected the advice of the older men"}, {"pk": 2833905, "translation": "NET", "book": 11, "chapter": 12, "verse": 14, "text": "and followed the advice of the younger ones. He said, \u201cMy father imposed heavy demands on you; I will make them even heavier. My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.\u201d", "comment": "tn Heb \u201cMy father made your yoke heavy, but I will add to your yoke.\u201d
tn Heb \u201cand spoke to them according to.\u201d
tn Heb \u201cMy father punished you with whips, but I will punish you with scorpions.\u201d See the note on the same phrase in v. 11."}, {"pk": 2833906, "translation": "NET", "book": 11, "chapter": 12, "verse": 15, "text": "The king refused to listen to the people, because the LORD was instigating this turn of events so that he might bring to pass the prophetic announcement he had made through Ahijah the Shilonite to Jeroboam son of Nebat.", "comment": "tn Heb \u201cbecause this turn of events was from the Lord.\u201d
tn Heb \u201cso that he might bring to pass his word which the Lord spoke.\u201d"}, {"pk": 2833907, "translation": "NET", "book": 11, "chapter": 12, "verse": 16, "text": "When all Israel saw that the king refused to listen to them, the people answered the king, \u201cWe have no portion in David, no share in the son of Jesse! Return to your homes, O Israel! Now, look after your own dynasty, O David!\u201d So Israel returned to their homes.", "comment": "tn Heb \u201cwent to their tents.\u201d
sn We have no portion in David; no share in the son of Jesse. Their point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.
tn Heb \u201cto your tents, Israel.\u201d The word \u201creturn\u201d is supplied in the translation for stylistic reasons.
tn Heb \u201cNow see your house, David.\u201d"}, {"pk": 2833908, "translation": "NET", "book": 11, "chapter": 12, "verse": 17, "text": "(Rehoboam continued to rule over the Israelites who lived in the cities of Judah.)"}, {"pk": 2833909, "translation": "NET", "book": 11, "chapter": 12, "verse": 18, "text": "King Rehoboam sent Adoniram, the supervisor of the work crews, out after them, but all Israel stoned him to death. King Rehoboam managed to jump into his chariot and escape to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The MT has \u201cAdoram\u201d here, but the Old Greek translation and Syriac Peshitta have \u201cAdoniram.\u201d Cf. 1 Kgs 4:6.
sn The work crews. See the note on this expression in 4:6."}, {"pk": 2833910, "translation": "NET", "book": 11, "chapter": 12, "verse": 19, "text": "So Israel has been in rebellion against the Davidic dynasty to this very day."}, {"pk": 2833911, "translation": "NET", "book": 11, "chapter": 12, "verse": 20, "text": "When all Israel heard that Jeroboam had returned, they summoned him to the assembly and made him king over all Israel. No one except the tribe of Judah remained loyal to the Davidic dynasty.", "comment": "tn Heb \u201cthere was no one [following] after the house of David except the tribe of Judah, it alone.\u201d"}, {"pk": 2833912, "translation": "NET", "book": 11, "chapter": 12, "verse": 21, "text": "When Rehoboam arrived in Jerusalem, he summoned 180,000 skilled warriors from all of Judah and the tribe of Benjamin to attack Israel and restore the kingdom to Rehoboam son of Solomon.", "comment": "tn Heb \u201che summoned all the house of Judah and the tribe of Benjamin, one hundred eighty thousand chosen men, accomplished in war.\u201d"}, {"pk": 2833913, "translation": "NET", "book": 11, "chapter": 12, "verse": 22, "text": "But God told Shemaiah the prophet,", "comment": "tn Heb \u201cand the word of God came to Shemaiah the man of God, saying.\u201d"}, {"pk": 2833914, "translation": "NET", "book": 11, "chapter": 12, "verse": 23, "text": "\u201cSay this to King Rehoboam son of Solomon of Judah, and to all Judah and Benjamin, as well as the rest of the people,"}, {"pk": 2833915, "translation": "NET", "book": 11, "chapter": 12, "verse": 24, "text": "\u2018The LORD says this: \u201cDo not attack and make war with your brothers, the Israelites. Each of you go home, for I have caused this to happen.\u201d\u2019\u201d They obeyed the LORD and went home as the LORD had ordered them to do.", "comment": "tn Heb \u201cand they heard the word of the Lord and returned to go according to the word of the Lord.\u201d
tn Heb \u201cfor this thing is from me.\u201d"}, {"pk": 2833916, "translation": "NET", "book": 11, "chapter": 12, "verse": 25, "text": "Jeroboam built up Shechem in the Ephraimite hill country and lived there. From there he went out and built up Penuel.", "comment": "tc The Old Greek translation has here a lengthy section consisting of twenty-three verses that are not found in the MT."}, {"pk": 2833917, "translation": "NET", "book": 11, "chapter": 12, "verse": 26, "text": "Jeroboam then thought to himself: \u201cNow the Davidic dynasty could regain the kingdom.", "comment": "tn Heb \u201csaid in his heart.\u201d
tn Heb \u201cNow the kingdom could return to the house of David.\u201d The imperfect verbal form translated \u201ccould return\u201d is understood as having a potential force here. Perhaps this is not strong enough; another option is \u201cwill return.\u201d"}, {"pk": 2833918, "translation": "NET", "book": 11, "chapter": 12, "verse": 27, "text": "If these people go up to offer sacrifices in the LORD\u2019s temple in Jerusalem, their loyalty could shift to their former master, King Rehoboam of Judah. They might kill me and return to King Rehoboam of Judah.\u201d", "comment": "tn Heb \u201cthe heart of these people could return to their master.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2833919, "translation": "NET", "book": 11, "chapter": 12, "verse": 28, "text": "After the king had consulted with his advisers, he made two golden calves. Then he said to the people, \u201cIt is too much trouble for you to go up to Jerusalem. Look, Israel, here are your gods who brought you up from the land of Egypt.\u201d", "comment": "tn The words \u201cwith his advisers\u201d are supplied in the translation for clarification.
tn Heb \u201cto them,\u201d although this may be a corruption of \u201cto the people.\u201d Cf. the Old Greek translation."}, {"pk": 2833920, "translation": "NET", "book": 11, "chapter": 12, "verse": 29, "text": "He put one in Bethel and the other in Dan.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2833921, "translation": "NET", "book": 11, "chapter": 12, "verse": 30, "text": "This caused Israel to sin; the people went to Bethel and Dan to worship the calves.", "comment": "tn Heb \u201cand this thing became a sin.\u201d
tc The MT reads \u201cand the people went before the one to Dan.\u201d It is likely that some words have been accidentally omitted and that the text originally said, \u201cand the people went before the one at Bethel and before the one at Dan.\u201d"}, {"pk": 2833922, "translation": "NET", "book": 11, "chapter": 12, "verse": 31, "text": "He built temples on the high places and appointed as priests people who were not Levites.", "comment": "tn The Hebrew text has the singular, but the plural is preferable here (see 1 Kgs 13:32). The Old Greek translation and the Vulgate have the plural."}, {"pk": 2833923, "translation": "NET", "book": 11, "chapter": 12, "verse": 32, "text": "Jeroboam inaugurated a festival on the fifteenth day of the eighth month, like the festival celebrated in Judah. On the altar in Bethel he offered sacrifices to the calves he had made. In Bethel he also appointed priests for the high places he had made.", "comment": "sn The festival he celebrated in Judah probably refers to the Feast of Tabernacles (i.e., Booths or Temporary Shelters), held in the seventh month (September-October). See also 1 Kgs 8:2.
sn The eighth month would correspond to October-November in modern reckoning.
tn Heb \u201cand he offered up [sacrifices] on the altar; he did this in Bethel, sacrificing to the calves which he had made.\u201d"}, {"pk": 2833924, "translation": "NET", "book": 11, "chapter": 12, "verse": 33, "text": "On the fifteenth day of the eighth month (a date he had arbitrarily chosen) Jeroboam offered sacrifices on the altar he had made in Bethel. He inaugurated a festival for the Israelites and went up to the altar to offer sacrifices.", "comment": "tn Heb \u201che\u201d; the referent (Jeroboam) has been specified in the translation for clarity.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cwhich he had chosen by himself.\u201d"}, {"pk": 2833925, "translation": "NET", "book": 11, "chapter": 13, "verse": 1, "text": "Just then a prophet from Judah, sent by the LORD, arrived in Bethel, as Jeroboam was standing near the altar ready to offer a sacrifice.", "comment": "tn Heb \u201ccame by the word of the Lord to Bethel.\u201d
tn Heb \u201cthe man of God.\u201d
tn Heb \u201cLook.\u201d The Hebrew particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) is a rhetorical device by which the author invites the reader to visualize the scene for dramatic effect."}, {"pk": 2833926, "translation": "NET", "book": 11, "chapter": 13, "verse": 2, "text": "With the authority of the LORD he cried out against the altar, \u201cO altar, altar! This is what the LORD says, \u2018Look, a son named Josiah will be born to the Davidic dynasty. He will sacrifice on you the priests of the high places who offer sacrifices on you. Human bones will be burned on you.\u2019\u201d", "comment": "tn Heb \u201cby the word of the Lord.\u201d
sn \u2018Look\u2026you.\u2019 For the fulfillment of this prophecy see 2 Kgs 23:15\u201320."}, {"pk": 2833927, "translation": "NET", "book": 11, "chapter": 13, "verse": 3, "text": "That day he also announced a sign, \u201cThis is the sign the LORD has predetermined: The altar will be split open and the ashes on it will fall to the ground.\u201d", "comment": "tn Heb \u201cthe fat.\u201d Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. \u05d3\u05e9\u05c1\u05df.
tn Heb \u201cwill be poured out.\u201d
tn Heb \u201cgave.\u201d
tn Heb \u201cspoken.\u201d"}, {"pk": 2833928, "translation": "NET", "book": 11, "chapter": 13, "verse": 4, "text": "When the king heard what the prophet cried out against the altar in Bethel, Jeroboam, standing at the altar, extended his hand and ordered, \u201cSeize him!\u201d The hand he had extended shriveled up and he could not pull it back.", "comment": "tn Heb \u201cJeroboam extended his hand from the altar.\u201d
tn Heb \u201cdried up\u201d or \u201cwithered.\u201d TEV and NLT interpret this as \u201cbecame paralyzed.\u201d
tn Heb \u201cthe man of God.\u201d
tn Heb \u201csaying.\u201d"}, {"pk": 2833929, "translation": "NET", "book": 11, "chapter": 13, "verse": 5, "text": "The altar split open and the ashes fell from the altar to the ground, in fulfillment of the sign the prophet had announced with the LORD\u2019s authority.", "comment": "tn Heb \u201cthe fat.\u201d Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. \u05d3\u05e9\u05c1\u05df.
tn Heb \u201cwere poured out from the altar.\u201d
tn Heb \u201caccording to the sign which the man of God had given by the word of the Lord.\u201d"}, {"pk": 2833930, "translation": "NET", "book": 11, "chapter": 13, "verse": 6, "text": "The king pled with the prophet, \u201cSeek the favor of the LORD your God and pray for me, so that my hand may be restored.\u201d So the prophet sought the LORD\u2019s favor and the king\u2019s hand was restored to its former condition.", "comment": "tn Heb \u201cthe man of God\u201d (a second time later in this verse, and once in v. 7 and v. 8).
tn Heb \u201cand it was as in the beginning.\u201d
tn Heb \u201cappeased the face of the Lord.\u201d
tn Heb \u201cThe king answered and said to.\u201d
tn Heb \u201cappease the face of.\u201d"}, {"pk": 2833931, "translation": "NET", "book": 11, "chapter": 13, "verse": 7, "text": "The king then said to the prophet, \u201cCome home with me and have something to eat. I\u2019d like to give a present.\u201d"}, {"pk": 2833932, "translation": "NET", "book": 11, "chapter": 13, "verse": 8, "text": "But the prophet said to the king, \u201cEven if you were to give me half your possessions, I could not go with you and eat and drink in this place.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201ceat food and drink water.\u201d"}, {"pk": 2833933, "translation": "NET", "book": 11, "chapter": 13, "verse": 9, "text": "For the LORD gave me strict orders, \u2018Do not eat or drink there and do not go home the way you came.\u2019\u201d", "comment": "tn Heb \u201cfor this he commanded me by the word of the Lord, saying.\u201d
tn Heb \u201ceat food and drink water.\u201d"}, {"pk": 2833934, "translation": "NET", "book": 11, "chapter": 13, "verse": 10, "text": "So he started back on another road; he did not travel back on the same road he had taken to Bethel."}, {"pk": 2833935, "translation": "NET", "book": 11, "chapter": 13, "verse": 11, "text": "Now there was an old prophet living in Bethel. When his sons came home, they told their father everything the prophet had done in Bethel that day and all the words he had spoken to the king.", "comment": "tn Heb \u201cand his son came and told him.\u201d The MT has the singular here, but several other textual witnesses have the plural, which is more consistent with the second half of the verse and with vv. 12\u201313.
tn Heb \u201cthe man of God.\u201d
tn Heb \u201call the actions which the man of God performed that day in Bethel, the words which he spoke to the king, and they told them to their father.\u201d
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2833936, "translation": "NET", "book": 11, "chapter": 13, "verse": 12, "text": "Their father asked them, \u201cWhich road did he take?\u201d His sons showed him the road the prophet from Judah had taken.", "comment": "tn Heb \u201cthe man of God.\u201d
tn The Hebrew text has \u201cand his sons saw\u201d (\u05d5\u05b7\u05d9\u05bc\u05b4\u05e8\u05b0\u05d0\u05d5\u05bc [vayyir\u2019u], Qal from \u05e8\u05b8\u05d0\u05b8\u05d4 [ra\u2019ah]). In this case the verbal construction (vav consecutive + prefixed verbal form) would have to be understood as pluperfect, \u201chis sons had seen.\u201d Such uses of this construction are rare at best. Consequently many, following the lead of the ancient versions, prefer to emend the verbal form to a Hiphil with pronominal suffix (\u05d5\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d0\u05bb\u05d4\u05d5\u05bc [vayyar\u2019uhu], \u201cand they showed him\u201d)."}, {"pk": 2833937, "translation": "NET", "book": 11, "chapter": 13, "verse": 13, "text": "He then told his sons, \u201cSaddle the donkey for me.\u201d When they had saddled the donkey for him, he mounted it"}, {"pk": 2833938, "translation": "NET", "book": 11, "chapter": 13, "verse": 14, "text": "and took off after the prophet, whom he found sitting under an oak tree. He asked him, \u201cAre you the prophet from Judah?\u201d He answered, \u201cYes, I am.\u201d", "comment": "tn Heb \u201cthe man of God.\u201d
tn Heb \u201cthe man of God.\u201d"}, {"pk": 2833939, "translation": "NET", "book": 11, "chapter": 13, "verse": 15, "text": "He then said to him, \u201cCome home with me and eat something.\u201d"}, {"pk": 2833940, "translation": "NET", "book": 11, "chapter": 13, "verse": 16, "text": "But he replied, \u201cI can\u2019t go back with you or eat and drink with you in this place.", "comment": "tn Heb \u201ceat food and drink water.\u201d
tn Heb \u201cI am unable to return with you or to go with you.\u201d"}, {"pk": 2833941, "translation": "NET", "book": 11, "chapter": 13, "verse": 17, "text": "For the LORD gave me strict orders, \u2018Do not eat or drink there; do not go back the way you came.\u2019\u201d", "comment": "tn Heb \u201ceat food and drink water.\u201d
tn Heb \u201cfor a word to me by the word of the Lord.\u201d"}, {"pk": 2833942, "translation": "NET", "book": 11, "chapter": 13, "verse": 18, "text": "The old prophet then said, \u201cI too am a prophet like you. An angel told me with the LORD\u2019s authority, \u2018Bring him back with you to your house so he can eat and drink.\u2019\u201d But he was lying to him.", "comment": "tn Or \u201cdeceiving him.\u201dsn He was lying to him. The motives and actions of the old prophet are difficult to understand. The old man\u2019s response to the prophet\u2019s death (see vv. 26\u201332) suggests he did not trick him with malicious intent. The old prophet probably wanted the honor of entertaining such a celebrity, or perhaps simply desired some social interaction with a fellow prophet.
tn Heb \u201cand he said to him.\u201d
tn Heb \u201cby the word of the Lord.\u201d
tn Heb \u201ceat food and drink water.\u201d"}, {"pk": 2833943, "translation": "NET", "book": 11, "chapter": 13, "verse": 19, "text": "So the prophet went back with him and ate and drank in his house.", "comment": "tn Heb \u201cand he returned with him and ate food in his house and drank water.\u201d"}, {"pk": 2833944, "translation": "NET", "book": 11, "chapter": 13, "verse": 20, "text": "While they were sitting at the table, the LORD spoke through the old prophet", "comment": "tn Heb \u201cand the word of the Lord came to the prophet who had brought him back.\u201d"}, {"pk": 2833945, "translation": "NET", "book": 11, "chapter": 13, "verse": 21, "text": "and he cried out to the prophet from Judah, \u201cThis is what the LORD says, \u2018You have rebelled against the LORD and have not obeyed the command the LORD your God gave you.", "comment": "tn The Hebrew text has \u201cbecause\u201d at the beginning of the sentence. In the Hebrew text vv. 21\u201322 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 21\u201322a) and the main clause announcing the punishment (v. 22b). The translation divides this lengthy sentence for stylistic reasons.
tn Heb \u201cthe mouth [i.e., command] of the Lord.\u201d"}, {"pk": 2833946, "translation": "NET", "book": 11, "chapter": 13, "verse": 22, "text": "You went back and ate and drank in this place, even though he said to you, \u201cDo not eat or drink there.\u201d Therefore your corpse will not be buried in your ancestral tomb.\u2019\u201d", "comment": "tn Heb \u201cand you returned and ate food and drank water in the place about which he said to you, \u2018do not eat food and do not drink water.\u2019\u201d
tn \u201cTherefore\u201d is added for stylistic reasons. See the note at 1 Kgs 13:21 pertaining to the grammatical structure of vv. 21\u201322.
tn Heb \u201cwill not go to the tomb of your fathers.\u201d"}, {"pk": 2833947, "translation": "NET", "book": 11, "chapter": 13, "verse": 23, "text": "When the prophet from Judah finished his meal, the old prophet saddled his visitor\u2019s donkey for him.", "comment": "tn Heb \u201cand he saddled for him the donkey, for the prophet whom he had brought back.\u201d
tn Heb \u201cand after he had eaten food and after he had drunk.\u201d"}, {"pk": 2833948, "translation": "NET", "book": 11, "chapter": 13, "verse": 24, "text": "As the prophet from Judah was traveling, a lion attacked him on the road and killed him. His corpse was lying on the road, and the donkey and the lion just stood there beside it.", "comment": "tn Heb \u201cand his corpse fell on the road, and the donkey was standing beside it, and the lion was standing beside the corpse.\u201d
tn Heb \u201cand he went and a lion met him in the road and killed him.\u201d"}, {"pk": 2833949, "translation": "NET", "book": 11, "chapter": 13, "verse": 25, "text": "Some men came by and saw the corpse lying in the road with the lion standing beside it. They went and reported what they had seen in the city where the old prophet lived.", "comment": "tn Heb \u201cthe corpse.\u201d The noun has been replaced by the pronoun (\u201cit\u201d) in the translation for stylistic reasons.
tn Heb \u201cLook, men were passing by.\u201d
tn The words \u201cwhat they had seen\u201d are supplied in the translation for clarification."}, {"pk": 2833950, "translation": "NET", "book": 11, "chapter": 13, "verse": 26, "text": "When the old prophet who had invited him to his house heard the news, he said, \u201cIt is the prophet who rebelled against the LORD. The LORD delivered him over to the lion and it ripped him up and killed him, just as the LORD warned him.\u201d", "comment": "tn Heb \u201cthe mouth of the Lord.\u201d
tn Heb \u201caccording to the word of the Lord which he spoke to him.\u201d
tn Heb \u201cbroke him,\u201d or \u201ccrushed him.\u201d
tn Heb \u201cand the prophet who had brought him back from the road heard.\u201d
tn Heb \u201cthe man of God.\u201d"}, {"pk": 2833951, "translation": "NET", "book": 11, "chapter": 13, "verse": 27, "text": "He told his sons, \u201cSaddle my donkey,\u201d and they did so.", "comment": "tn Heb \u201cand they saddled [it].\u201d"}, {"pk": 2833952, "translation": "NET", "book": 11, "chapter": 13, "verse": 28, "text": "He went and found the corpse lying in the road with the donkey and the lion standing beside it; the lion had neither eaten the corpse nor attacked the donkey.", "comment": "tn Heb \u201cthe corpse.\u201d The noun has been replaced by the pronoun (\u201cit\u201d) in the translation for stylistic reasons."}, {"pk": 2833953, "translation": "NET", "book": 11, "chapter": 13, "verse": 29, "text": "The old prophet picked up the corpse of the prophet, put it on the donkey, and brought it back. The old prophet then entered the city to mourn him and to bury him.", "comment": "tn Heb \u201cthe man of God.\u201d
tn Heb \u201cthe prophet.\u201d The word \u201cold\u201d has been supplied in the translation to distinguish this individual from the other prophet."}, {"pk": 2833954, "translation": "NET", "book": 11, "chapter": 13, "verse": 30, "text": "He put the corpse into his own tomb, and they mourned over him, saying, \u201cAh, my brother!\u201d", "comment": "tn \u201cThey\u201d is the reading of the Hebrew text here; perhaps this is meant to include not only the old prophet but his sons (cf. v. 31)."}, {"pk": 2833955, "translation": "NET", "book": 11, "chapter": 13, "verse": 31, "text": "After he buried him, he said to his sons, \u201cWhen I die, bury me in the tomb where the prophet is buried; put my bones right beside his bones,", "comment": "tn Heb \u201cthe man of God.\u201d"}, {"pk": 2833956, "translation": "NET", "book": 11, "chapter": 13, "verse": 32, "text": "for the prophecy he announced with the LORD\u2019s authority against the altar in Bethel and against all the temples on the high places in the cities of the north will certainly be fulfilled.\u201d", "comment": "tn Heb \u201cSamaria.\u201d The name of Israel\u2019s capital city here stands for the northern kingdom as a whole. Actually Samaria was not built and named until several years after this (see 1 Kgs 16:24), so it is likely that the author of Kings, writing at a later time, is here adapting the old prophet\u2019s original statement.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cfor the word which he cried out by the word of the Lord\u201d"}, {"pk": 2833957, "translation": "NET", "book": 11, "chapter": 13, "verse": 33, "text": "After this happened, Jeroboam still did not change his evil ways; he continued to appoint common people as priests at the high places. Anyone who wanted the job he consecrated as a priest.", "comment": "tn Heb \u201cdid not turn from his evil way.\u201d
tn Heb \u201cand one who had the desire he was filling his hand so that he became [one of] the priests of the high places.\u201d
sn The expression common people refers to people who were not Levites. See 1 Kgs 12:31."}, {"pk": 2833958, "translation": "NET", "book": 11, "chapter": 13, "verse": 34, "text": "This sin caused Jeroboam\u2019s dynasty to come to an end and to be destroyed from the face of the earth.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2833959, "translation": "NET", "book": 11, "chapter": 14, "verse": 1, "text": "At that time Jeroboam\u2019s son Abijah became sick.", "comment": "tc Some mss of the Old Greek lack vv. 1\u201320."}, {"pk": 2833960, "translation": "NET", "book": 11, "chapter": 14, "verse": 2, "text": "Jeroboam told his wife, \u201cDisguise yourself so that people cannot recognize you are Jeroboam\u2019s wife. Then go to Shiloh; Ahijah the prophet, who told me I would rule over this nation, lives there.", "comment": "tn Heb \u201cGet up, change yourself.\u201d
tn Heb \u201clook, Ahijah the prophet is there, he told me [I would be] king over this nation.\u201d"}, {"pk": 2833961, "translation": "NET", "book": 11, "chapter": 14, "verse": 3, "text": "Take ten loaves of bread, some small cakes, and a container of honey and visit him. He will tell you what will happen to the boy.\u201d", "comment": "tn Heb \u201ctake in your hand.\u201d"}, {"pk": 2833962, "translation": "NET", "book": 11, "chapter": 14, "verse": 4, "text": "Jeroboam\u2019s wife did as she was told. She went to Shiloh and visited Ahijah. Now Ahijah could not see; he had lost his eyesight in his old age.", "comment": "tn Heb \u201cand the wife of Jeroboam did so; she arose and went to Shiloh and entered the house of Ahijah.\u201d
tn Heb \u201chis eyes were set because of his old age.\u201d"}, {"pk": 2833963, "translation": "NET", "book": 11, "chapter": 14, "verse": 5, "text": "But the LORD had told Ahijah, \u201cLook, Jeroboam\u2019s wife is coming to find out from you what will happen to her son, for he is sick. Tell her so-and-so. When she comes, she will be in a disguise.\u201d", "comment": "sn Tell her so-and-so. Certainly the Lord gave Ahijah a specific message to give to Jeroboam\u2019s wife (see vv. 6\u201316), but the author of Kings here condenses the Lord\u2019s message with the words \u201cso-and-so.\u201d For dramatic effect he prefers to have us hear the message from Ahijah\u2019s lips as he speaks to the king\u2019s wife."}, {"pk": 2833964, "translation": "NET", "book": 11, "chapter": 14, "verse": 6, "text": "When Ahijah heard the sound of her footsteps as she came through the door, he said, \u201cCome on in, wife of Jeroboam! Why are you pretending to be someone else? I have been commissioned to give you bad news.", "comment": "tn Heb \u201cI am sent to you [with] a hard [message].\u201d"}, {"pk": 2833965, "translation": "NET", "book": 11, "chapter": 14, "verse": 7, "text": "Go, tell Jeroboam, \u2018This is what the LORD God of Israel says: \u201cI raised you up from among the people and made you ruler over my people Israel.", "comment": "tn The Hebrew text has \u201cbecause\u201d at the beginning of the sentence. In the Hebrew text vv. 7\u201311 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 7\u20139) and the main clause announcing the punishment (vv. 10\u201311). The translation divides this lengthy sentence for stylistic reasons."}, {"pk": 2833966, "translation": "NET", "book": 11, "chapter": 14, "verse": 8, "text": "I tore the kingdom away from the Davidic dynasty and gave it to you. But you are not like my servant David, who kept my commandments and followed me wholeheartedly by doing only what I approve.", "comment": "tn Heb \u201cwhat was right in my eyes.\u201d"}, {"pk": 2833967, "translation": "NET", "book": 11, "chapter": 14, "verse": 9, "text": "You have sinned more than all who came before you. You went and angered me by making other gods, formed out of metal; you have completely disregarded me.", "comment": "tn Heb \u201cyou went and you made for yourself other gods, metal [ones], angering me, and you threw me behind your back.\u201d"}, {"pk": 2833968, "translation": "NET", "book": 11, "chapter": 14, "verse": 10, "text": "So I am ready to bring disaster on the dynasty of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed.", "comment": "tn Heb \u201chouse.\u201d
tn The traditional view understands the verb \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar) to mean \u201cburn.\u201d Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 as a homonym meaning \u201csweep away\u201d (HALOT 146 s.v. II \u05d1\u05e2\u05e8). In this case one might translate, \u201cI will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone\u201d (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
tn Heb \u201cand I will cut off from Jeroboam those who urinate against a wall (including both those who are) restrained and let free (or \u201cabandoned\u201d) in Israel.\u201d The precise meaning of the idiomatic phrase \u05e2\u05b8\u05e6\u05d5\u05bc\u05e8 \u05d5\u05b0\u05e2\u05b8\u05d6\u05d5\u05bc\u05d1 (\u2019atsur v\u00ff\u2019azuv) is uncertain. For various options see HALOT 871 s.v. \u05e2\u05e6\u05e8 6 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (\u201cslaves and freemen\u201d or \u201cminors and adults\u201d), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with \u05d0\u05b6\u05e4\u05b6\u05e1 [\u2019efes], \u201cnothing but\u201d) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning \u201crestrained and abandoned,\u201d and refer to incapable or incapacitated individuals.
sn Disaster. There is a wordplay in the Hebrew text. The word translated \u201cdisaster\u201d (\u05e8\u05b8\u05e2\u05b8\u05d4, ra\u2019ah) is from the same root as the expression \u201cyou have sinned\u201d in v. 9 (\u05d5\u05b7\u05ea\u05bc\u05b8\u05e8\u05b7\u05e2 [vattara\u2019], from \u05e8\u05b8\u05e2\u05b7\u05e2, [ra\u2019a\u2019]). Jeroboam\u2019s sins would receive an appropriate punishment."}, {"pk": 2833969, "translation": "NET", "book": 11, "chapter": 14, "verse": 11, "text": "Dogs will eat the members of your family who die in the city, and the birds of the sky will eat the ones who die in the country.\u201d\u2019 Indeed, the LORD has announced it!", "comment": "tn The Hebrew text has \u201cbelonging to Jeroboam\u201d here."}, {"pk": 2833970, "translation": "NET", "book": 11, "chapter": 14, "verse": 12, "text": "\u201cAs for you, get up and go home. When you set foot in the city, the boy will die."}, {"pk": 2833971, "translation": "NET", "book": 11, "chapter": 14, "verse": 13, "text": "All Israel will mourn him and bury him. He is the only one in Jeroboam\u2019s family who will receive a decent burial, for he is the only one in whom the LORD God of Israel found anything good.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2833972, "translation": "NET", "book": 11, "chapter": 14, "verse": 14, "text": "The LORD will raise up a king over Israel who will cut off Jeroboam\u2019s dynasty. It is ready to happen!", "comment": "tn Heb \u201cThis is the day. What also now?\u201d The precise meaning of the second half of the statement is uncertain.
tn Heb \u201chouse.\u201d"}, {"pk": 2833973, "translation": "NET", "book": 11, "chapter": 14, "verse": 15, "text": "The LORD will attack Israel, making it like a reed that sways in the water. He will remove Israel from this good land he gave to their ancestors and scatter them beyond the Euphrates River, because they angered the LORD by making Asherah poles.", "comment": "tn The elliptical Hebrew text reads literally \u201cand the Lord will strike Israel as a reed sways in the water.\u201d
tn Heb \u201cthe River.\u201d In biblical Hebrew this is a typical reference to the Euphrates River. The name \u201cEuphrates\u201d has been supplied in the translation for clarity.
tn Heb \u201cfathers\u201d (also in vv. 22, 31).
tn Heb \u201cbecause they made their Asherah poles that anger the Lord\u201d; or \u201ctheir images of Asherah\u201d; ASV, NASB \u201ctheir Asherim\u201d; NCV \u201cthey set up idols to worship Asherah.\u201dsn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4)."}, {"pk": 2833974, "translation": "NET", "book": 11, "chapter": 14, "verse": 16, "text": "He will hand Israel over to their enemies because of the sins which Jeroboam committed and which he made Israel commit.\u201d", "comment": "tn Heb \u201cand he will give [up] Israel.\u201d"}, {"pk": 2833975, "translation": "NET", "book": 11, "chapter": 14, "verse": 17, "text": "So Jeroboam\u2019s wife got up and went back to Tirzah. As she crossed the threshold of the house, the boy died.", "comment": "tn Heb \u201cwent and entered.\u201d"}, {"pk": 2833976, "translation": "NET", "book": 11, "chapter": 14, "verse": 18, "text": "All Israel buried him and mourned for him, just as the LORD had predicted through his servant the prophet Ahijah.", "comment": "tn Heb \u201caccording to the word of the Lord which he spoke.\u201d"}, {"pk": 2833977, "translation": "NET", "book": 11, "chapter": 14, "verse": 19, "text": "The rest of the events of Jeroboam\u2019s reign, including the details of his battles and rule, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Jeroboam, how he fought and how he ruled, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2833978, "translation": "NET", "book": 11, "chapter": 14, "verse": 20, "text": "Jeroboam ruled for twenty-two years; then he passed away. His son Nadab replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2833979, "translation": "NET", "book": 11, "chapter": 14, "verse": 21, "text": "Now Rehoboam son of Solomon ruled in Judah. He was forty-one years old when he became king and he ruled for seventeen years in Jerusalem, the city the LORD chose from all the tribes of Israel to be his home. His mother was an Ammonite woman named Naamah.", "comment": "tn Heb \u201cthe city where the Lord chose to place his name from all the tribes of Israel.\u201d
tn Heb \u201cRehoboam.\u201d The proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201can Ammonite\u201d; the word \u201cwoman\u201d is implied."}, {"pk": 2833980, "translation": "NET", "book": 11, "chapter": 14, "verse": 22, "text": "Judah did evil in the sight of the LORD. They made him more jealous by their sins than their ancestors had done.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cand they made him jealous more than all which their fathers had done by their sins which they sinned.\u201d"}, {"pk": 2833981, "translation": "NET", "book": 11, "chapter": 14, "verse": 23, "text": "They even built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree."}, {"pk": 2833982, "translation": "NET", "book": 11, "chapter": 14, "verse": 24, "text": "There were also male cultic prostitutes in the land. They committed the same horrible sins as the nations that the LORD had driven out from before the Israelites.", "comment": "tc The Old Greek translation has \u201ca conspiracy\u201d rather than \u201cmale cultic prostitutes.\u201d
tn Heb \u201cthey did according to all the abominable acts of the nations.\u201d"}, {"pk": 2833983, "translation": "NET", "book": 11, "chapter": 14, "verse": 25, "text": "In King Rehoboam\u2019s fifth year, King Shishak of Egypt attacked Jerusalem."}, {"pk": 2833984, "translation": "NET", "book": 11, "chapter": 14, "verse": 26, "text": "He took away the treasures of the LORD\u2019s temple and of the royal palace; he took everything, including all the golden shields that Solomon had made."}, {"pk": 2833985, "translation": "NET", "book": 11, "chapter": 14, "verse": 27, "text": "King Rehoboam made bronze shields to replace them and assigned them to the officers of the royal guard who protected the entrance to the royal palace.", "comment": "tn Heb \u201crunners.\u201d"}, {"pk": 2833986, "translation": "NET", "book": 11, "chapter": 14, "verse": 28, "text": "Whenever the king visited the LORD\u2019s temple, the royal guard carried them and then brought them back to the guardroom."}, {"pk": 2833987, "translation": "NET", "book": 11, "chapter": 14, "verse": 29, "text": "The rest of the events of Rehoboam\u2019s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Rehoboam, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2833988, "translation": "NET", "book": 11, "chapter": 14, "verse": 30, "text": "Rehoboam and Jeroboam were continually at war with each other."}, {"pk": 2833989, "translation": "NET", "book": 11, "chapter": 14, "verse": 31, "text": "Rehoboam passed away and was buried with his ancestors in the city of David. His mother was an Ammonite named Naamah. His son Abijah replaced him as king.", "comment": "tn In the Hebrew text the name is spelled \u201cAbijam\u201d here and in 1 Kgs 15:1\u20138.
tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2833990, "translation": "NET", "book": 11, "chapter": 15, "verse": 1, "text": "In the eighteenth year of the reign of Jeroboam son of Nebat, Abijah became king over Judah.", "comment": "tc The Old Greek also has the phrase \u201cthe son of Rehoboam.\u201d"}, {"pk": 2833991, "translation": "NET", "book": 11, "chapter": 15, "verse": 2, "text": "He ruled for three years in Jerusalem. His mother was Maacah, the daughter of Abishalom.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Abishalom (also in v. 10) is a variant of the name Absalom (cf. 2 Chr 11:20). The more common form is used by TEV, NLT."}, {"pk": 2833992, "translation": "NET", "book": 11, "chapter": 15, "verse": 3, "text": "He followed all the sinful practices of his father before him. He was not wholeheartedly devoted to the LORD his God, as his ancestor David had been.", "comment": "tn Heb \u201chis heart was not complete with the Lord his God, like the heart of David his father.\u201d"}, {"pk": 2833993, "translation": "NET", "book": 11, "chapter": 15, "verse": 4, "text": "Nevertheless for David\u2019s sake the LORD his God maintained his dynasty in Jerusalem by giving him a son to succeed him and by protecting Jerusalem.", "comment": "tn Heb \u201cby raising up his son after him.\u201d
tn Heb \u201cgave him a lamp.\u201d
tc The Old Greek has the plural \u201chis sons.\u201d
tn Heb \u201cand by causing Jerusalem to stand firm.\u201d"}, {"pk": 2833994, "translation": "NET", "book": 11, "chapter": 15, "verse": 5, "text": "He did this because David had done what he approved and had not disregarded any of his commandments his entire lifetime, except for the incident involving Uriah the Hittite.", "comment": "tn Heb \u201cwhat was right in the eyes of the Lord.\u201d
tn The words \u201che did this\u201d are added for stylistic reasons.
tn Heb \u201cand had not turned aside from all which he commanded him.\u201d"}, {"pk": 2833995, "translation": "NET", "book": 11, "chapter": 15, "verse": 6, "text": "Rehoboam and Jeroboam were continually at war with each other throughout Abijah\u2019s lifetime.", "comment": "tn Heb \u201chis\u201d; the referent (Abijah) has been specified in the translation for clarity.
tc Most Hebrew mss read \u201cRehoboam\u201d; a few Hebrew mss and the Syriac read \u201cAbijam\u201d (a variant of Abijah)."}, {"pk": 2833996, "translation": "NET", "book": 11, "chapter": 15, "verse": 7, "text": "The rest of the events of Abijah\u2019s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. Abijah and Jeroboam had been at war with each other.", "comment": "tn Heb \u201cAs for the rest of the events of Abijah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2833997, "translation": "NET", "book": 11, "chapter": 15, "verse": 8, "text": "Abijah passed away and was buried in the city of David. His son Asa replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d The Old Greek also has these words: \u201cin the twenty-eighth year of Jeroboam.\u201d
tn Heb \u201cand they buried him.\u201d"}, {"pk": 2833998, "translation": "NET", "book": 11, "chapter": 15, "verse": 9, "text": "In the twentieth year of Jeroboam\u2019s reign over Israel, Asa became the king of Judah."}, {"pk": 2833999, "translation": "NET", "book": 11, "chapter": 15, "verse": 10, "text": "He ruled for forty-one years in Jerusalem. His grandmother was Maacah daughter of Abishalom.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cmother,\u201d but Hebrew often uses the terms \u201cfather\u201d and \u201cmother\u201d for grandparents and more remote ancestors."}, {"pk": 2834000, "translation": "NET", "book": 11, "chapter": 15, "verse": 11, "text": "Asa did what the LORD approved like his ancestor David had done.", "comment": "tn Heb \u201cwhat was right in the eyes of the Lord.\u201d
tn Heb \u201cfather,\u201d but Hebrew often uses the terms \u201cfather\u201d and \u201cmother\u201d for grandparents and more remote ancestors."}, {"pk": 2834001, "translation": "NET", "book": 11, "chapter": 15, "verse": 12, "text": "He removed the male cultic prostitutes from the land and got rid of all the disgusting idols his ancestors had made.", "comment": "tn Heb \u201cfathers\u201d (also in v. 24).
tn The word used here, \u05d2\u05b4\u05dc\u05bc\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd [gillulim], is always used as a disdainful reference to idols. It is generally thought to have originally referred to \u201cdung pellets\u201d (cf. KBL 183 s.v. \u05d2\u05b4\u05dc\u05bc\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd). It is only one of several terms used in this way, such as \u201cworthless things\u201d (\u05d0\u05b1\u05dc\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd, \u2019elilim), \u201cvanities\u201d or \u201cempty winds\u201d (\u05d4\u05b2\u05d1\u05b8\u05dc\u05b4\u05d9\u05dd, havalim)."}, {"pk": 2834002, "translation": "NET", "book": 11, "chapter": 15, "verse": 13, "text": "He also removed Maacah his grandmother from her position as queen because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and burned it in the Kidron Valley.", "comment": "tn Heb \u201cmother,\u201d but Hebrew often uses the terms \u201cfather\u201d and \u201cmother\u201d for grandparents and more remote ancestors."}, {"pk": 2834003, "translation": "NET", "book": 11, "chapter": 15, "verse": 14, "text": "The high places were not eliminated, yet Asa was wholeheartedly devoted to the LORD throughout his lifetime.", "comment": "tn Heb \u201cyet the heart of Asa was complete with the Lord all his days.\u201d"}, {"pk": 2834004, "translation": "NET", "book": 11, "chapter": 15, "verse": 15, "text": "He brought the holy items that he and his father had made into the LORD\u2019s temple, including the silver, gold, and other articles.", "comment": "tn Heb \u201cand he brought the holy things of his father and his holy things (into) the house of the Lord, silver, gold, and items.\u201d Instead of \u201chis holy things,\u201d a marginal reading (Qere) in the Hebrew text has \u201cthe holy things of [the house of the Lord].\u201d"}, {"pk": 2834005, "translation": "NET", "book": 11, "chapter": 15, "verse": 16, "text": "Now Asa and King Baasha of Israel were continually at war with each other.", "comment": "tn Heb \u201cThere was war between Asa and Baasha king of Israel all their days.\u201d"}, {"pk": 2834006, "translation": "NET", "book": 11, "chapter": 15, "verse": 17, "text": "King Baasha of Israel attacked Judah and established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah.", "comment": "tn Heb \u201cand he built up Ramah so as to not permit going out or coming in to Asa king of Judah.\u201d"}, {"pk": 2834007, "translation": "NET", "book": 11, "chapter": 15, "verse": 18, "text": "Asa took all the silver and gold that was left in the treasuries of the LORD\u2019s temple and of the royal palace and handed it to his servants. He then told them to deliver it to Ben Hadad son of Tabrimmon, the son of Hezion, king of Syria, ruler in Damascus, along with this message:", "comment": "tn Heb \u201cKing Asa sent it.\u201d"}, {"pk": 2834008, "translation": "NET", "book": 11, "chapter": 15, "verse": 19, "text": "\u201cI want to make a treaty with you, like the one our fathers made. See, I have sent you silver and gold as a present. Break your treaty with King Baasha of Israel, so he will retreat from my land.\u201d", "comment": "tn Heb \u201cso he will go up from upon me.\u201d
tn Heb \u201c[May there be] a covenant between me and you [as there was] between my father and your father.\u201d"}, {"pk": 2834009, "translation": "NET", "book": 11, "chapter": 15, "verse": 20, "text": "Ben Hadad accepted King Asa\u2019s offer and ordered his army commanders to attack the cities of Israel. They conquered Ijon, Dan, Abel Beth Maacah, and all the territory of Naphtali, including the region of Kinnereth.", "comment": "tn Heb \u201cand all Kinnereth together with all the land of Naphtali.\u201d
tn Heb \u201cand Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.\u201d
tn Heb \u201che struck down.\u201d"}, {"pk": 2834010, "translation": "NET", "book": 11, "chapter": 15, "verse": 21, "text": "When Baasha heard the news, he stopped fortifying Ramah and settled down in Tirzah.", "comment": "tn Heb \u201cbuilding.\u201d"}, {"pk": 2834011, "translation": "NET", "book": 11, "chapter": 15, "verse": 22, "text": "King Asa ordered all the men of Judah (no exemptions were granted) to carry away the stones and wood that Baasha had used to build Ramah. King Asa used the materials to build up Geba (in Benjamin) and Mizpah.", "comment": "tn Heb \u201cand King Asa made a proclamation to all Judah, there was no one exempt, and they carried away the stones of Ramah and its wood which Baasha had built.\u201d
tn Heb \u201cand King Asa built with them.\u201d"}, {"pk": 2834012, "translation": "NET", "book": 11, "chapter": 15, "verse": 23, "text": "The rest of the events of Asa\u2019s reign, including all his successes and accomplishments, as well as a record of the cities he built, are recorded in the scroll called the Annals of the Kings of Judah. Yet when he was very old he developed a foot disease.", "comment": "tn Heb \u201cAs for the rest of all the events of Asa, and all his strength and all which he did and the cities which he built, are they not written on the scroll of the events of the days of the kings of Judah?\u201d
tn Heb \u201cYet in the time of his old age he became sick in his feet.\u201d"}, {"pk": 2834013, "translation": "NET", "book": 11, "chapter": 15, "verse": 24, "text": "Asa passed away and was buried with his ancestors in the city of his ancestor David. His son Jehoshaphat replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834014, "translation": "NET", "book": 11, "chapter": 15, "verse": 25, "text": "In the second year of Asa\u2019s reign over Judah, Jeroboam\u2019s son Nadab became the king of Israel; he ruled Israel for two years."}, {"pk": 2834015, "translation": "NET", "book": 11, "chapter": 15, "verse": 26, "text": "He did evil in the sight of the LORD. He followed in his father\u2019s footsteps and encouraged Israel to sin.", "comment": "tn Heb \u201cand he walked in the way of his father and in his sin which he made Israel sin.\u201d
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834016, "translation": "NET", "book": 11, "chapter": 15, "verse": 27, "text": "Baasha son of Ahijah, from the tribe of Issachar, conspired against Nadab and assassinated him in Gibbethon, which was in Philistine territory. This happened while Nadab and all the Israelite army were besieging Gibbethon.", "comment": "tn Heb \u201cagainst him\u201d; the referent (Nadab) has been specified in the translation for clarity."}, {"pk": 2834017, "translation": "NET", "book": 11, "chapter": 15, "verse": 28, "text": "Baasha killed him in the third year of Asa\u2019s reign over Judah and replaced him as king."}, {"pk": 2834018, "translation": "NET", "book": 11, "chapter": 15, "verse": 29, "text": "When he became king, he executed Jeroboam\u2019s entire family. He wiped out everyone who breathed, just as the LORD had predicted through his servant Ahijah the Shilonite.", "comment": "tn Heb \u201caccording to the word of the Lord which he spoke.\u201d
tn Heb \u201cand when he became king, he struck down all the house of Jeroboam; he did not leave any breath to Jeroboam until he destroyed him.\u201d"}, {"pk": 2834019, "translation": "NET", "book": 11, "chapter": 15, "verse": 30, "text": "This happened because of the sins which Jeroboam committed and which he made Israel commit. These sins angered the LORD God of Israel.", "comment": "tn Heb \u201cbecause of Jeroboam which he committed and which he made Israel commit, by his provocation by which he made the Lord God of Israel angry.\u201d"}, {"pk": 2834020, "translation": "NET", "book": 11, "chapter": 15, "verse": 31, "text": "The rest of the events of Nadab\u2019s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Nadab, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834021, "translation": "NET", "book": 11, "chapter": 15, "verse": 32, "text": "Asa and King Nadab of Israel were continually at war with each other."}, {"pk": 2834022, "translation": "NET", "book": 11, "chapter": 15, "verse": 33, "text": "In the third year of Asa\u2019s reign over Judah, Baasha son of Ahijah became king over all Israel in Tirzah; he ruled for twenty-four years."}, {"pk": 2834023, "translation": "NET", "book": 11, "chapter": 15, "verse": 34, "text": "He did evil in the sight of the LORD; he followed in Jeroboam\u2019s footsteps and encouraged Israel to sin.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cand he walked in the way of Jeroboam and in his sin which he made Israel sin.\u201d"}, {"pk": 2834024, "translation": "NET", "book": 11, "chapter": 16, "verse": 1, "text": "Jehu son of Hanani received from the LORD this message predicting Baasha\u2019s downfall:", "comment": "tn Heb \u201cand the word of the Lord came to Jehu son of Hanani concerning [or \u201cagainst\u201d] Baasha, saying.\u201d"}, {"pk": 2834025, "translation": "NET", "book": 11, "chapter": 16, "verse": 2, "text": "\u201cI raised you up from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam\u2019s footsteps and encouraged my people Israel to sin; their sins have made me angry.", "comment": "tn Heb \u201cwalked in the way of Jeroboam.\u201d
tn Heb \u201cangering me by their sins.\u201d
tn The Hebrew text has \u201cbecause\u201d at the beginning of the sentence. In the Hebrew text vv. 2\u20133 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons."}, {"pk": 2834026, "translation": "NET", "book": 11, "chapter": 16, "verse": 3, "text": "So I am ready to burn up Baasha and his family, and make your family like the family of Jeroboam son of Nebat.", "comment": "tn The traditional view understands the verb \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar) to mean \u201cburn.\u201d However, an alternate view takes \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar) as a homonym meaning \u201csweep away\u201d (HALOT 146 s.v. II \u05d1\u05e2\u05e8). In this case one might translate, \u201cI am ready to sweep away Baasha and his family.\u201d Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
tc The Old Greek, Syriac Peshitta, and some mss of the Targum have here \u201chis house.\u201d"}, {"pk": 2834027, "translation": "NET", "book": 11, "chapter": 16, "verse": 4, "text": "Dogs will eat the members of Baasha\u2019s family who die in the city, and the birds of the sky will eat the ones who die in the country.\u201d", "comment": "tn Heb \u201cthe ones belonging to Baasha.\u201d"}, {"pk": 2834028, "translation": "NET", "book": 11, "chapter": 16, "verse": 5, "text": "The rest of the events of Baasha\u2019s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Baasha, and that which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834029, "translation": "NET", "book": 11, "chapter": 16, "verse": 6, "text": "Baasha passed away and was buried in Tirzah. His son Elah replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834030, "translation": "NET", "book": 11, "chapter": 16, "verse": 7, "text": "The prophet Jehu son of Hanani received from the LORD the message predicting the downfall of Baasha and his family because of all the evil Baasha had done in the sight of the LORD. His actions angered the LORD (including the way he had destroyed Jeroboam\u2019s dynasty), so that his family ended up like Jeroboam\u2019s.", "comment": "tn Heb \u201cangering him by the work of his hands, so that he was like the house of Jeroboam, and because of how he struck it down.\u201d
tn Heb \u201cand also through Jehu son of Hanani the word of the Lord came concerning [or \u201cagainst\u201d] Baasha and his house, and because of all the evil which he did in the eyes of the Lord.\u201d"}, {"pk": 2834031, "translation": "NET", "book": 11, "chapter": 16, "verse": 8, "text": "In the twenty-sixth year of King Asa\u2019s reign over Judah, Baasha\u2019s son Elah became king over Israel; he ruled in Tirzah for two years."}, {"pk": 2834032, "translation": "NET", "book": 11, "chapter": 16, "verse": 9, "text": "His servant Zimri, a commander of half of his chariot force, conspired against him. While Elah was drinking heavily at the house of Arza, who supervised the palace in Tirzah,", "comment": "tn Heb \u201cwhile he was drinking and drunken.\u201d"}, {"pk": 2834033, "translation": "NET", "book": 11, "chapter": 16, "verse": 10, "text": "Zimri came in and struck him dead. (This happened in the twenty-seventh year of Asa\u2019s reign over Judah.) Zimri replaced Elah as king.", "comment": "tn Heb \u201cand he became king in his place.\u201d"}, {"pk": 2834034, "translation": "NET", "book": 11, "chapter": 16, "verse": 11, "text": "When he became king and occupied the throne, he killed Baasha\u2019s entire family. He did not spare any male belonging to him; he killed his relatives and his friends.", "comment": "tn Heb \u201cand he did not spare any belonging to him who urinate against a wall, [including] his kinsmen redeemers and his friends.\u201d"}, {"pk": 2834035, "translation": "NET", "book": 11, "chapter": 16, "verse": 12, "text": "Zimri destroyed Baasha\u2019s entire family, just as the LORD had predicted to Baasha through Jehu the prophet.", "comment": "tn Heb \u201caccording to the word of the Lord which he spoke concerning [or \u201cspoke against\u201d]).\u201d"}, {"pk": 2834036, "translation": "NET", "book": 11, "chapter": 16, "verse": 13, "text": "This happened because of all the sins which Baasha and his son Elah committed and which they made Israel commit. They angered the LORD God of Israel with their worthless idols.", "comment": "tn Heb \u201cangering the Lord God of Israel with their empty things.\u201d"}, {"pk": 2834037, "translation": "NET", "book": 11, "chapter": 16, "verse": 14, "text": "The rest of the events of Elah\u2019s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Elah, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834038, "translation": "NET", "book": 11, "chapter": 16, "verse": 15, "text": "In the twenty-seventh year of Asa\u2019s reign over Judah, Zimri became king over Israel; he ruled for seven days in Tirzah. Zimri\u2019s revolt took place while the army was deployed in Gibbethon, which was in Philistine territory.", "comment": "tn Heb \u201cNow the people were encamped."}, {"pk": 2834039, "translation": "NET", "book": 11, "chapter": 16, "verse": 16, "text": "While deployed there, the army received this report: \u201cZimri has conspired against the king and assassinated him.\u201d So all Israel made Omri, the commander of the army, king over Israel that very day in the camp.", "comment": "tn Heb \u201chas conspired against and also has struck down the king.\u201d
tn Heb \u201cand the people who were encamped heard.\u201d"}, {"pk": 2834040, "translation": "NET", "book": 11, "chapter": 16, "verse": 17, "text": "Omri and all Israel went up from Gibbethon and besieged Tirzah."}, {"pk": 2834041, "translation": "NET", "book": 11, "chapter": 16, "verse": 18, "text": "When Zimri saw that the city was captured, he went into the fortified area of the royal palace. He set the palace on fire and died in the flames.", "comment": "tn Heb \u201cand he burned the house of the king over him with fire and he died.\u201d"}, {"pk": 2834042, "translation": "NET", "book": 11, "chapter": 16, "verse": 19, "text": "This happened because of the sins he committed. He did evil in the sight of the LORD and followed in Jeroboam\u2019s footsteps and encouraged Israel to continue sinning.", "comment": "tn Heb \u201cwalking in the way of Jeroboam and in his sin which he did to make Israel sin.\u201d
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834043, "translation": "NET", "book": 11, "chapter": 16, "verse": 20, "text": "The rest of the events of Zimri\u2019s reign, including the details of his revolt, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Zimri, and his conspiracy which he conspired, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834044, "translation": "NET", "book": 11, "chapter": 16, "verse": 21, "text": "At that time the people of Israel were divided in their loyalties. Half the people supported Tibni son of Ginath and wanted to make him king; the other half supported Omri."}, {"pk": 2834045, "translation": "NET", "book": 11, "chapter": 16, "verse": 22, "text": "Omri\u2019s supporters were stronger than those who supported Tibni son of Ginath. Tibni died; Omri became king."}, {"pk": 2834046, "translation": "NET", "book": 11, "chapter": 16, "verse": 23, "text": "In the thirty-first year of Asa\u2019s reign over Judah, Omri became king over Israel. He ruled for twelve years, six of them in Tirzah."}, {"pk": 2834047, "translation": "NET", "book": 11, "chapter": 16, "verse": 24, "text": "He purchased the hill of Samaria from Shemer for two talents of silver. He launched a construction project there and named the city he built after Shemer, the former owner of the hill of Samaria.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 150 pounds of silver.
tn Heb \u201che built up the hill.\u201d"}, {"pk": 2834048, "translation": "NET", "book": 11, "chapter": 16, "verse": 25, "text": "Omri did more evil in the sight of the LORD than all who were before him.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834049, "translation": "NET", "book": 11, "chapter": 16, "verse": 26, "text": "He followed in the footsteps of Jeroboam son of Nebat and encouraged Israel to sin; they angered the LORD God of Israel with their worthless idols.", "comment": "tn Heb \u201cangering the Lord God of Israel with their empty things.\u201d
tn Heb \u201cwalked in all the way of Jeroboam son of Nebat and in his sin which he made Israel sin.\u201d"}, {"pk": 2834050, "translation": "NET", "book": 11, "chapter": 16, "verse": 27, "text": "The rest of the events of Omri\u2019s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the acts of Omri which he did, and his strength which he demonstrated, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834051, "translation": "NET", "book": 11, "chapter": 16, "verse": 28, "text": "Omri passed away and was buried in Samaria. His son Ahab replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d
tc The Old Greek has eight additional verses here. Cf. 1 Kgs 22:41\u201344."}, {"pk": 2834052, "translation": "NET", "book": 11, "chapter": 16, "verse": 29, "text": "In the thirty-eighth year of Asa\u2019s reign over Judah, Omri\u2019s son Ahab became king over Israel. Ahab son of Omri ruled over Israel for twenty-two years in Samaria.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834053, "translation": "NET", "book": 11, "chapter": 16, "verse": 30, "text": "Ahab son of Omri did more evil in the sight of the LORD than all who were before him.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834054, "translation": "NET", "book": 11, "chapter": 16, "verse": 31, "text": "As if following in the sinful footsteps of Jeroboam son of Nebat were not bad enough, he married Jezebel the daughter of King Ethbaal of the Sidonians. Then he worshiped and bowed to Baal.", "comment": "tn Heb \u201cand he went and served Baal and bowed down to him.\u201dsn The Canaanites worshiped Baal as a storm and fertility god."}, {"pk": 2834055, "translation": "NET", "book": 11, "chapter": 16, "verse": 32, "text": "He set up an altar for Baal in the temple of Baal he had built in Samaria."}, {"pk": 2834056, "translation": "NET", "book": 11, "chapter": 16, "verse": 33, "text": "Ahab also made an Asherah pole; he did more to anger the LORD God of Israel than all the kings of Israel who were before him.", "comment": "tn Heb \u201cAhab\u201d; the proper name has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2834057, "translation": "NET", "book": 11, "chapter": 16, "verse": 34, "text": "During Ahab\u2019s reign, Hiel the Bethelite rebuilt Jericho. Abiram, his firstborn son, died when he laid the foundation; Segub, his youngest son, died when he erected its gates, just as the LORD had warned through Joshua son of Nun.", "comment": "tn Heb \u201cin his days.\u201d
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Heb \u201cwith Abiram, his firstborn, he founded it.\u201d
tn Heb \u201caccording to the word of the Lord which he spoke.\u201d
tn Heb \u201cwith Segub, his youngest, he set up its gates.\u201d
sn Warned through Joshua son of Nun. For the background to this statement, see Josh 6:26, where Joshua pronounces a curse on the one who dares to rebuild Jericho. Here that curse is viewed as a prophecy spoken by God through Joshua."}, {"pk": 2834058, "translation": "NET", "book": 11, "chapter": 17, "verse": 1, "text": "Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, \u201cAs certainly as the LORD God of Israel lives (whom I serve), there will be no dew or rain in the years ahead unless I give the command.\u201d", "comment": "tn Heb \u201cexcept at the command of my word.\u201d
tn Heb \u201cbefore whom I stand.\u201d"}, {"pk": 2834059, "translation": "NET", "book": 11, "chapter": 17, "verse": 2, "text": "The LORD told him:", "comment": "tn Heb \u201cand the word of the Lord came to him, saying.\u201d"}, {"pk": 2834060, "translation": "NET", "book": 11, "chapter": 17, "verse": 3, "text": "\u201cLeave here and travel eastward. Hide out in the Kerith Valley near the Jordan."}, {"pk": 2834061, "translation": "NET", "book": 11, "chapter": 17, "verse": 4, "text": "Drink from the stream; I have already told the ravens to bring you food there.\u201d", "comment": "tn Heb \u201ccommanded.\u201d
tn Heb \u201cto provide for you.\u201d"}, {"pk": 2834062, "translation": "NET", "book": 11, "chapter": 17, "verse": 5, "text": "So he did as the LORD told him; he went and lived in the Kerith Valley near the Jordan.", "comment": "tn Heb \u201cSo he went and did.\u201d"}, {"pk": 2834063, "translation": "NET", "book": 11, "chapter": 17, "verse": 6, "text": "The ravens would bring him bread and meat each morning and evening, and he would drink from the stream."}, {"pk": 2834064, "translation": "NET", "book": 11, "chapter": 17, "verse": 7, "text": "After a while, the stream dried up because there had been no rain in the land.", "comment": "tn Heb \u201cAnd it came about at the end of days.\u201d"}, {"pk": 2834065, "translation": "NET", "book": 11, "chapter": 17, "verse": 8, "text": "The LORD told him,", "comment": "tn Heb \u201cAnd the word of the Lord came to him, saying.\u201d"}, {"pk": 2834066, "translation": "NET", "book": 11, "chapter": 17, "verse": 9, "text": "\u201cGet up, go to Zarephath in Sidonian territory, and live there. I have already told a widow who lives there to provide for you.\u201d", "comment": "tn Heb \u201cLook, I have commanded.\u201d"}, {"pk": 2834067, "translation": "NET", "book": 11, "chapter": 17, "verse": 10, "text": "So he got up and went to Zarephath. When he went through the city gate, there was a widow gathering wood. He called out to her, \u201cPlease give me a cup of water, so I can take a drink.\u201d", "comment": "tn Heb \u201ca little.\u201d"}, {"pk": 2834068, "translation": "NET", "book": 11, "chapter": 17, "verse": 11, "text": "As she went to get it, he called out to her, \u201cPlease bring me a piece of bread.\u201d", "comment": "tn The Hebrew text also includes the phrase \u201cin your hand.\u201d"}, {"pk": 2834069, "translation": "NET", "book": 11, "chapter": 17, "verse": 12, "text": "She said, \u201cAs certainly as the LORD your God lives, I have no food, except for a handful of flour in a jar and a little olive oil in a jug. Right now I am gathering a couple of sticks for a fire. Then I\u2019m going home to make one final meal for my son and myself. After we have eaten that, we will die of starvation.\u201d", "comment": "tn Heb \u201cLook, I am gathering two sticks and then I will go and make it for me and my son and we will eat it and we will die.\u201d"}, {"pk": 2834070, "translation": "NET", "book": 11, "chapter": 17, "verse": 13, "text": "Elijah said to her, \u201cDon\u2019t be afraid. Go and do as you planned. But first make a small cake for me and bring it to me; then make something for yourself and your son.", "comment": "tn Heb \u201caccording to your word.\u201d"}, {"pk": 2834071, "translation": "NET", "book": 11, "chapter": 17, "verse": 14, "text": "For this is what the LORD God of Israel says, \u2018The jar of flour will not be empty and the jug of oil will not run out until the day the LORD makes it rain on the surface of the ground.\u2019\u201d"}, {"pk": 2834072, "translation": "NET", "book": 11, "chapter": 17, "verse": 15, "text": "She went and did as Elijah told her; there was always enough food for Elijah and for her and her family.", "comment": "tn Heb \u201cand she ate, she and he and her house [for] days.\u201d"}, {"pk": 2834073, "translation": "NET", "book": 11, "chapter": 17, "verse": 16, "text": "The jar of flour was never empty and the jug of oil never ran out, just as the LORD had promised through Elijah.", "comment": "tn Heb \u201cout, according to the word of the Lord which he spoke.\u201d"}, {"pk": 2834074, "translation": "NET", "book": 11, "chapter": 17, "verse": 17, "text": "After this the son of the woman who owned the house got sick. His illness was so severe he could no longer breathe.", "comment": "tn Heb \u201cafter these things.\u201d"}, {"pk": 2834075, "translation": "NET", "book": 11, "chapter": 17, "verse": 18, "text": "She asked Elijah, \u201cWhy, prophet, have you come to me to confront me with my sin and kill my son?\u201d", "comment": "tn Heb \u201cto make me remember.\u201d
tn Heb \u201cWhat to me and to you, man of God, that you have come.\u201d"}, {"pk": 2834076, "translation": "NET", "book": 11, "chapter": 17, "verse": 19, "text": "He said to her, \u201cHand me your son.\u201d He took him from her arms, carried him to the upper room where he was staying, and laid him down on his bed."}, {"pk": 2834077, "translation": "NET", "book": 11, "chapter": 17, "verse": 20, "text": "Then he called out to the LORD, \u201cO LORD, my God, are you also bringing disaster on this widow I am staying with by killing her son?\u201d"}, {"pk": 2834078, "translation": "NET", "book": 11, "chapter": 17, "verse": 21, "text": "He stretched out over the boy three times and called out to the LORD, \u201cO LORD, my God, please let this boy\u2019s breath return to him.\u201d"}, {"pk": 2834079, "translation": "NET", "book": 11, "chapter": 17, "verse": 22, "text": "The LORD answered Elijah\u2019s prayer; the boy\u2019s breath returned to him and he lived."}, {"pk": 2834080, "translation": "NET", "book": 11, "chapter": 17, "verse": 23, "text": "Elijah took the boy, brought him down from the upper room to the house, and handed him to his mother. Elijah then said, \u201cSee, your son is alive!\u201d"}, {"pk": 2834081, "translation": "NET", "book": 11, "chapter": 17, "verse": 24, "text": "The woman said to Elijah, \u201cNow I know that you are a prophet and that the LORD really does speak through you.\u201d", "comment": "tn Heb \u201cyou are a man of God and the word of the Lord is truly in your mouth.\u201dsn This episode is especially significant in light of Ahab\u2019s decision to promote Baal worship in Israel. In Canaanite mythology the drought that swept over the region (v. 1) would signal that Baal, a fertility god responsible for providing food for his subjects, had been defeated by the god of death and was imprisoned in the underworld. While Baal was overcome by death and unable to function like a king, Israel\u2019s God demonstrated his sovereignty and superiority to death by providing food for a widow and restoring life to her son. And he did it all in Sidonian territory, Baal\u2019s back yard, as it were. The episode demonstrates that Israel\u2019s God, not Baal, is the true king who provides food and controls life and death. This polemic against Baalism reaches its climax in the next chapter, when the Lord proves that he, not Baal, controls the elements of the storm and determines when the rains will fall."}, {"pk": 2834082, "translation": "NET", "book": 11, "chapter": 18, "verse": 1, "text": "Some time later, in the third year of the famine, the LORD told Elijah, \u201cGo, make an appearance before Ahab, so I may send rain on the surface of the ground.\u201d", "comment": "tn Heb \u201cthe word of the Lord came to Elijah.\u201d"}, {"pk": 2834083, "translation": "NET", "book": 11, "chapter": 18, "verse": 2, "text": "So Elijah went to make an appearance before Ahab. Now the famine was severe in Samaria.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834084, "translation": "NET", "book": 11, "chapter": 18, "verse": 3, "text": "So Ahab summoned Obadiah, who supervised the palace. (Now Obadiah was a very loyal follower of the LORD.", "comment": "tn Heb \u201cnow Obadiah greatly feared the Lord.\u201d \u201cFear\u201d refers here to obedience and allegiance, the products of healthy respect for the Lord\u2019s authority."}, {"pk": 2834085, "translation": "NET", "book": 11, "chapter": 18, "verse": 4, "text": "When Jezebel was killing the LORD\u2019s prophets, Obadiah took one hundred prophets and hid them in two caves in two groups of fifty. He also brought them food and water.)", "comment": "tn Heb \u201ccutting off.\u201d"}, {"pk": 2834086, "translation": "NET", "book": 11, "chapter": 18, "verse": 5, "text": "Ahab told Obadiah, \u201cGo through the land to all the springs and valleys. Maybe we can find some grazing areas so we can keep the horses and mules alive and not have to kill some of the animals.\u201d", "comment": "tn Heb \u201cgrass.\u201d
tn Heb \u201cto cut off.\u201d"}, {"pk": 2834087, "translation": "NET", "book": 11, "chapter": 18, "verse": 6, "text": "They divided up the land between them; Ahab went one way and Obadiah went the other.", "comment": "tn The Hebrew text has \u201calone\u201d here and again in reference to Obadiah toward the end of the verse."}, {"pk": 2834088, "translation": "NET", "book": 11, "chapter": 18, "verse": 7, "text": "As Obadiah was traveling along, Elijah met him. When he recognized him, he fell facedown to the ground and said, \u201cIs it really you, my master, Elijah?\u201d", "comment": "tn Heb \u201clook, Elijah [came] to meet him.\u201d"}, {"pk": 2834089, "translation": "NET", "book": 11, "chapter": 18, "verse": 8, "text": "He replied, \u201cYes, go and say to your master, \u2018Elijah is back.\u2019\u201d", "comment": "tn Heb \u201c[It is] I.\u201d
tn Heb \u201cLook, Elijah\u201d; or \u201cElijah is here.\u201d"}, {"pk": 2834090, "translation": "NET", "book": 11, "chapter": 18, "verse": 9, "text": "Obadiah said, \u201cWhat sin have I committed that you are ready to hand your servant over to Ahab for execution?", "comment": "tn Heb \u201cto kill me.\u201d
tn Heb \u201che\u201d; the referent (Obadiah) has been specified in the translation for clarity."}, {"pk": 2834091, "translation": "NET", "book": 11, "chapter": 18, "verse": 10, "text": "As certainly as the LORD your God lives, my master has sent to every nation and kingdom in an effort to find you. When they say, \u2018He\u2019s not here,\u2019 he makes them swear an oath that they could not find you.", "comment": "tn Heb \u201che makes the kingdom or the nation swear an oath.\u201d"}, {"pk": 2834092, "translation": "NET", "book": 11, "chapter": 18, "verse": 11, "text": "Now you say, \u2018Go and say to your master, \u201cElijah is back.\u201d\u2019", "comment": "tn Heb \u201cLook, Elijah\u201d; or \u201cElijah is here.\u201d"}, {"pk": 2834093, "translation": "NET", "book": 11, "chapter": 18, "verse": 12, "text": "But when I leave you, the LORD\u2019s spirit will carry you away so I can\u2019t find you. If I go tell Ahab I\u2019ve seen you, he won\u2019t be able to find you and he will kill me. That would not be fair, because your servant has been a loyal follower of the LORD from my youth.", "comment": "tn Heb \u201cto [a place] which I do not know.\u201d
tn Heb \u201cand I will go to inform Ahab and he will not find you and he will kill me.\u201d
tn The words \u201cthat would not be fair\u201d are added to clarify the logic of Obadiah\u2019s argument.
tn Heb \u201chas feared the Lord\u201d (also see the note at 1 Kgs 18:3)."}, {"pk": 2834094, "translation": "NET", "book": 11, "chapter": 18, "verse": 13, "text": "Certainly my master is aware of what I did when Jezebel was killing the LORD\u2019s prophets. I hid one hundred of the LORD\u2019s prophets in two caves in two groups of fifty and I brought them food and water.", "comment": "tn Heb \u201cHas it not been told to my master what I did\u2026?\u201d The rhetorical question expects an answer, \u201cOf course it has!\u201d"}, {"pk": 2834095, "translation": "NET", "book": 11, "chapter": 18, "verse": 14, "text": "Now you say, \u2018Go and say to your master, \u201cElijah is back,\u201d\u2019 but he will kill me.\u201d", "comment": "tn Heb \u201cLook, Elijah\u201d; or \u201cElijah is here.\u201d"}, {"pk": 2834096, "translation": "NET", "book": 11, "chapter": 18, "verse": 15, "text": "But Elijah said, \u201cAs certainly as the LORD WHO RULES OVER ALL lives (whom I serve), I will make an appearance before him today.\u201d", "comment": "tn Heb \u201c(before whom I stand).\u201d
tn Traditionally, \u201cthe Lord of Hosts.\u201d"}, {"pk": 2834097, "translation": "NET", "book": 11, "chapter": 18, "verse": 16, "text": "When Obadiah went and informed Ahab, the king went to meet Elijah.", "comment": "tn Heb \u201cObadiah went to meet Ahab and told him, and Ahab went to meet Elijah.\u201d"}, {"pk": 2834098, "translation": "NET", "book": 11, "chapter": 18, "verse": 17, "text": "When Ahab saw Elijah, he said to him, \u201cIs it really you, the one who brings disaster on Israel?\u201d", "comment": "tn Heb \u201cAhab.\u201d
tn Or \u201ctrouble.\u201d"}, {"pk": 2834099, "translation": "NET", "book": 11, "chapter": 18, "verse": 18, "text": "Elijah replied, \u201cI have not brought disaster on Israel. But you and your father\u2019s dynasty have, by abandoning the LORD\u2019s commandments and following the Baals.", "comment": "tn Heb \u201che\u201d; the referent (Elijah) has been specified in the translation for clarity.
tn Or \u201ctrouble.\u201d"}, {"pk": 2834100, "translation": "NET", "book": 11, "chapter": 18, "verse": 19, "text": "Now send out messengers and assemble all Israel before me at Mount Carmel, as well as the 450 prophets of Baal and 400 prophets of Asherah whom Jezebel supports.", "comment": "tn The word \u201cmessengers\u201d is supplied in the translation both here and in v. 20 for clarification.
tn Heb \u201cwho eat at the table of Jezebel.\u201d"}, {"pk": 2834101, "translation": "NET", "book": 11, "chapter": 18, "verse": 20, "text": "Ahab sent messengers to all the Israelites and had the prophets assemble at Mount Carmel."}, {"pk": 2834102, "translation": "NET", "book": 11, "chapter": 18, "verse": 21, "text": "Elijah approached all the people and said, \u201cHow long are you going to be paralyzed by indecision? If the LORD is the true God, then follow him, but if Baal is, follow him!\u201d But the people did not say a word.", "comment": "tn Heb \u201cthe God.\u201d
tn Heb \u201cHow long are you going to limp around on two crutches?\u201d (see HALOT 762 s.v. \u05e1\u05b0\u05e2\u05b4\u05e4\u05bc\u05b4\u05d9\u05dd). In context this idiomatic expression refers to indecision rather than physical disability."}, {"pk": 2834103, "translation": "NET", "book": 11, "chapter": 18, "verse": 22, "text": "Elijah said to them: \u201cI am the only prophet of the LORD who is left, but there are 450 prophets of Baal.", "comment": "tn Heb \u201cto the people.\u201d"}, {"pk": 2834104, "translation": "NET", "book": 11, "chapter": 18, "verse": 23, "text": "Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire."}, {"pk": 2834105, "translation": "NET", "book": 11, "chapter": 18, "verse": 24, "text": "Then you will invoke the name of your god, and I will invoke the name of the LORD. The god who responds with fire will demonstrate that he is the true God.\u201d All the people responded, \u201cThis will be a fair test.\u201d", "comment": "tn Heb \u201cthe God.\u201d
tn Elijah now directly addresses the prophets.
tn Heb \u201cThe matter [i.e., proposal] is good [i.e., acceptable].\u201d"}, {"pk": 2834106, "translation": "NET", "book": 11, "chapter": 18, "verse": 25, "text": "Elijah told the prophets of Baal, \u201cChoose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.\u201d", "comment": "tc The last sentence of v. 25 is absent in the Syriac Peshitta."}, {"pk": 2834107, "translation": "NET", "book": 11, "chapter": 18, "verse": 26, "text": "So they took a bull, as he had suggested, and prepared it. They invoked the name of Baal from morning until noon, saying, \u201cBaal, answer us.\u201d But there was no sound and no answer. They jumped around on the altar they had made.", "comment": "tn Heb \u201cand they took the bull which he allowed them.\u201d
tn Heb \u201climped\u201d (the same verb is used in v. 21).
tc The MT has \u201cwhich he made,\u201d but some medieval Hebrew mss and the ancient versions have the plural form of the verb."}, {"pk": 2834108, "translation": "NET", "book": 11, "chapter": 18, "verse": 27, "text": "At noon Elijah mocked them, \u201cYell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.\u201d", "comment": "sn Elijah\u2019s sarcastic proposals would have been especially offensive and irritating to Baal\u2019s prophets, for they believed Baal was imprisoned in the underworld as death\u2019s captive during this time of drought. Elijah\u2019s apparent ignorance of their theology is probably designed for dramatic effect; indeed the suggestion that Baal is away on a trip or deep in sleep comes precariously close to the truth as viewed by the prophets."}, {"pk": 2834109, "translation": "NET", "book": 11, "chapter": 18, "verse": 28, "text": "So they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood.", "comment": "tn Or \u201cas was their custom.\u201d
tn Heb \u201cuntil blood poured out on them.\u201dsn mutilated\u2026covered with blood. This self-mutilation was a mourning rite designed to facilitate Baal\u2019s return from the underworld."}, {"pk": 2834110, "translation": "NET", "book": 11, "chapter": 18, "verse": 29, "text": "Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response.", "comment": "tn Heb \u201cwhen noon passed they prophesied until the offering up of the offering.\u201d
tc The Old Greek translation and Syriac Peshitta include the following words here: \u201cWhen it was time to offer the sacrifice, Elijah the Tishbite spoke to the prophets of the abominations: \u2018Stand aside for the time being, and I will offer my burnt offering.\u2019 So they stood aside and departed.\u201dsn In 2 Kgs 4:31 the words \u201cthere was no sound and there was no response\u201d are used to describe a dead boy. Similar words are used here to describe the god Baal as dead and therefore unresponsive."}, {"pk": 2834111, "translation": "NET", "book": 11, "chapter": 18, "verse": 30, "text": "Elijah then told all the people, \u201cApproach me.\u201d So all the people approached him. He repaired the altar of the LORD that had been torn down.", "comment": "sn Torn down. The condition of the altar symbolizes the spiritual state of the people."}, {"pk": 2834112, "translation": "NET", "book": 11, "chapter": 18, "verse": 31, "text": "Then Elijah took twelve stones, corresponding to the number of tribes that descended from Jacob, to whom the LORD had said, \u201cIsrael will be your new name.\u201d", "comment": "sn Israel will be your new name. See Gen 32:28; 35:10.
tn The word \u201cnew\u201d is implied but not actually present in the Hebrew text."}, {"pk": 2834113, "translation": "NET", "book": 11, "chapter": 18, "verse": 32, "text": "With the stones he constructed an altar for the LORD. Around the altar he made a trench large enough to contain two seahs of seed.", "comment": "tn Heb \u201cand he built the stones into an altar in the name of the Lord.\u201d
tn A seah was a dry measure equivalent to about seven quarts."}, {"pk": 2834114, "translation": "NET", "book": 11, "chapter": 18, "verse": 33, "text": "He arranged the wood, cut up the bull, and placed it on the wood."}, {"pk": 2834115, "translation": "NET", "book": 11, "chapter": 18, "verse": 34, "text": "Then he said, \u201cFill four water jars and pour the water on the offering and the wood.\u201d When they had done so, he said, \u201cDo it again.\u201d So they did it again. Then he said, \u201cDo it a third time.\u201d So they did it a third time.", "comment": "tn The words \u201cwhen they had done so\u201d are supplied in the translation for clarification."}, {"pk": 2834116, "translation": "NET", "book": 11, "chapter": 18, "verse": 35, "text": "The water flowed down all sides of the altar and filled the trench."}, {"pk": 2834117, "translation": "NET", "book": 11, "chapter": 18, "verse": 36, "text": "When it was time for the evening offering, Elijah the prophet approached the altar and prayed: \u201cO LORD God of Abraham, Isaac, and Israel, prove today that you are God in Israel and that I am your servant and have done all these things at your command.", "comment": "tn The words \u201cthe altar\u201d are supplied in the translation for clarification.
tn Heb \u201cat the offering up of the offering.\u201d
tn Heb \u201clet it be known.\u201d"}, {"pk": 2834118, "translation": "NET", "book": 11, "chapter": 18, "verse": 37, "text": "Answer me, O LORD, answer me, so these people will know that you, O LORD, are the true God and that you are winning back their allegiance.\u201d", "comment": "tn Heb \u201cthe God.\u201d
tn Heb \u201cthat you are turning their heart[s] back.\u201d"}, {"pk": 2834119, "translation": "NET", "book": 11, "chapter": 18, "verse": 38, "text": "Then fire from the LORD fell from the sky. It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench.", "comment": "tn The words \u201cfrom the sky\u201d are added for stylistic reasons."}, {"pk": 2834120, "translation": "NET", "book": 11, "chapter": 18, "verse": 39, "text": "When all the people saw this, they threw themselves down with their faces to the ground and said, \u201cThe LORD is the true God! The LORD is the true God!\u201d", "comment": "tn Heb \u201cthe God\u201d (the phrase occurs twice in this verse)."}, {"pk": 2834121, "translation": "NET", "book": 11, "chapter": 18, "verse": 40, "text": "Elijah told them, \u201cSeize the prophets of Baal! Don\u2019t let even one of them escape!\u201d So they seized them, and Elijah led them down to the Kishon Valley and executed them there.", "comment": "tn Or \u201cslaughtered.\u201d"}, {"pk": 2834122, "translation": "NET", "book": 11, "chapter": 18, "verse": 41, "text": "Then Elijah told Ahab, \u201cGo on up and eat and drink, for the sound of a heavy rainstorm can be heard.\u201d", "comment": "tn Heb \u201cfor [there is] the sound of the roar of the rain.\u201d"}, {"pk": 2834123, "translation": "NET", "book": 11, "chapter": 18, "verse": 42, "text": "So Ahab went on up to eat and drink, while Elijah climbed to the top of Carmel. He bent down toward the ground and put his face between his knees."}, {"pk": 2834124, "translation": "NET", "book": 11, "chapter": 18, "verse": 43, "text": "He told his servant, \u201cGo on up and look in the direction of the sea.\u201d So he went on up, looked, and reported, \u201cThere is nothing.\u201d Seven times Elijah sent him to look.", "comment": "tn Heb \u201cHe said, \u2018Return,\u2019 seven times.\u201d
sn So he went on up, looked, and reported, \u201cThere is nothing.\u201d Several times in this chapter those addressed by Elijah obey his orders. In vv. 20 and 42 Ahab does as instructed, in vv. 26 and 28 the prophets follow Elijah\u2019s advice, and in vv. 30, 34, 40 and 43 the people and servants do as they are told. By juxtaposing Elijah\u2019s commands with accounts of those commands being obeyed, the narrator emphasizes the authority of the Lord\u2019s prophet."}, {"pk": 2834125, "translation": "NET", "book": 11, "chapter": 18, "verse": 44, "text": "The seventh time the servant said, \u201cLook, a small cloud, the size of the palm of a man\u2019s hand, is rising up from the sea.\u201d Elijah then said, \u201cGo and tell Ahab, \u2018Hitch up the chariots and go down, so that the rain won\u2019t overtake you.\u2019\u201d", "comment": "tn Heb \u201che\u201d; the referent (Elijah) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (the servant) has been specified in the translation for clarity.
tn Heb \u201cso that the rain won\u2019t restrain you.\u201d"}, {"pk": 2834126, "translation": "NET", "book": 11, "chapter": 18, "verse": 45, "text": "Meanwhile the sky was covered with dark clouds, the wind blew, and there was a heavy rainstorm. Ahab rode toward Jezreel.", "comment": "tn Heb \u201crode and went to.\u201d"}, {"pk": 2834127, "translation": "NET", "book": 11, "chapter": 18, "verse": 46, "text": "Now the LORD energized Elijah with power; he tucked his robe into his belt and ran ahead of Ahab all the way to Jezreel.", "comment": "tn Heb \u201cand the hand of the Lord was on Elijah.\u201d
tn Heb \u201cand girded up his loins.\u201d The idea is that of gathering up the robes and tucking them into the sash or belt so that they do not get in the way of the legs when running (or working or fighting)."}, {"pk": 2834128, "translation": "NET", "book": 11, "chapter": 19, "verse": 1, "text": "Ahab told Jezebel all that Elijah had done, including a detailed account of how he killed all the prophets with the sword."}, {"pk": 2834129, "translation": "NET", "book": 11, "chapter": 19, "verse": 2, "text": "Jezebel sent a messenger to Elijah with this warning, \u201cMay the gods judge me severely if by this time tomorrow I do not take your life as you did theirs!\u201d", "comment": "tn Heb \u201csaying.\u201d
tn Heb \u201cSo may the gods do to me, and so may they add.\u201d
tn Heb \u201cI do not make your life like the life of one of them.\u201d"}, {"pk": 2834130, "translation": "NET", "book": 11, "chapter": 19, "verse": 3, "text": "Elijah was afraid, so he got up and fled for his life to Beer Sheba in Judah. He left his servant there,", "comment": "tc The MT has \u201cand he saw,\u201d but some medieval Hebrew mss as well as several ancient versions support the reading \u201che was afraid.\u201d The consonantal text (\u05d5\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d0, vayyar\u2019) is ambiguous and can be vocalized \u05d5\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d0 (from \u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah, \u201cto see\u201d) or \u05d5\u05b7\u05d9\u05bc\u05b4\u05e8\u05b8\u05d0 (vayyira\u2019, from \u05d9\u05b8\u05e8\u05b5\u05d0, yare\u2019, \u201cto fear\u201d)."}, {"pk": 2834131, "translation": "NET", "book": 11, "chapter": 19, "verse": 4, "text": "while he went a day\u2019s journey into the desert. He went and sat down under a shrub and asked the LORD to take his life: \u201cI\u2019ve had enough! Now, O LORD, take my life. After all, I\u2019m no better than my ancestors.\u201d", "comment": "tn Or \u201cbroom tree\u201d (also in v. 5).
tn Heb \u201cfathers.\u201d
tn Heb \u201cand asked with respect to his life to die.\u201d"}, {"pk": 2834132, "translation": "NET", "book": 11, "chapter": 19, "verse": 5, "text": "He stretched out and fell asleep under the shrub. All of a sudden an angelic messenger touched him and said, \u201cGet up and eat.\u201d", "comment": "tn Or \u201clay down.\u201d
tn Heb \u201cLook, a messenger.\u201d"}, {"pk": 2834133, "translation": "NET", "book": 11, "chapter": 19, "verse": 6, "text": "He looked and right there by his head was a cake baking on hot coals and a jug of water. He ate and drank and then slept some more.", "comment": "tn Heb \u201cand again lay down\u201d"}, {"pk": 2834134, "translation": "NET", "book": 11, "chapter": 19, "verse": 7, "text": "The LORD\u2019s angelic messenger came back again, touched him, and said, \u201cGet up and eat, for otherwise you won\u2019t be able to make the journey.\u201d", "comment": "tn Heb \u201cfor the journey is too great for you.\u201d"}, {"pk": 2834135, "translation": "NET", "book": 11, "chapter": 19, "verse": 8, "text": "So he got up and ate and drank. That meal gave him the strength to travel forty days and forty nights until he reached Horeb, the mountain of God."}, {"pk": 2834136, "translation": "NET", "book": 11, "chapter": 19, "verse": 9, "text": "He went into a cave there and spent the night. All of a sudden the LORD spoke to him, \u201cWhy are you here, Elijah?\u201d"}, {"pk": 2834137, "translation": "NET", "book": 11, "chapter": 19, "verse": 10, "text": "He answered, \u201cI have been absolutely loyal to the LORD, the sovereign God, even though the Israelites have abandoned the agreement they made with you, torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.\u201d", "comment": "tn Heb \u201cabandoned your covenant.\u201d
tn Traditionally, \u201cthe God of hosts.\u201d
tn Heb \u201cand they are seeking my life to take it.\u201d
tn Or \u201cvery zealous.\u201d The infinitive absolute preceding the finite verb emphasizes the degree of his zeal and allegiance."}, {"pk": 2834138, "translation": "NET", "book": 11, "chapter": 19, "verse": 11, "text": "The LORD said, \u201cGo out and stand on the mountain before the LORD. Look, the LORD is ready to pass by.\u201d A very powerful wind went before the LORD, digging into the mountain and causing landslides, but the LORD was not in the wind. After the windstorm there was an earthquake, but the LORD was not in the earthquake.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201ctearing away the mountains and breaking the cliffs\u201d (or perhaps, \u201cbreaking the stones\u201d)."}, {"pk": 2834139, "translation": "NET", "book": 11, "chapter": 19, "verse": 12, "text": "After the earthquake, there was a fire, but the LORD was not in the fire. After the fire, there was a soft whisper.", "comment": "tn Heb \u201ca voice, calm, soft.\u201d"}, {"pk": 2834140, "translation": "NET", "book": 11, "chapter": 19, "verse": 13, "text": "When Elijah heard it, he covered his face with his robe and went out and stood at the entrance to the cave. All of a sudden a voice asked him, \u201cWhy are you here, Elijah?\u201d", "comment": "tn Heb \u201clook.\u201d"}, {"pk": 2834141, "translation": "NET", "book": 11, "chapter": 19, "verse": 14, "text": "He answered, \u201cI have been absolutely loyal to the LORD, the sovereign God, even though the Israelites have abandoned the agreement they made with you, torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.\u201d", "comment": "tn Traditionally, \u201cthe God of hosts.\u201d
tn Heb \u201cand they are seeking my life to take it.\u201d
tn Heb \u201cabandoned your covenant.\u201d
tn Or \u201cvery zealous.\u201d The infinitive absolute preceding the finite verb emphasizes the degree of his zeal and allegiance."}, {"pk": 2834142, "translation": "NET", "book": 11, "chapter": 19, "verse": 15, "text": "The LORD said to him, \u201cGo back the way you came and then head for the Desert of Damascus. Go and anoint Hazael king over Syria."}, {"pk": 2834143, "translation": "NET", "book": 11, "chapter": 19, "verse": 16, "text": "You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet."}, {"pk": 2834144, "translation": "NET", "book": 11, "chapter": 19, "verse": 17, "text": "Jehu will kill anyone who escapes Hazael\u2019s sword, and Elisha will kill anyone who escapes Jehu\u2019s sword."}, {"pk": 2834145, "translation": "NET", "book": 11, "chapter": 19, "verse": 18, "text": "I still have left in Israel seven thousand followers who have not bowed their knees to Baal or kissed the images of him.\u201d", "comment": "tn Heb \u201cI have kept in Israel seven thousand, all the knees that have not bowed to Baal, and all the mouths that have not kissed him.\u201d"}, {"pk": 2834146, "translation": "NET", "book": 11, "chapter": 19, "verse": 19, "text": "Elijah went from there and found Elisha son of Shaphat. He was plowing with twelve pairs of oxen; he was near the twelfth pair. Elijah passed by him and threw his robe over him."}, {"pk": 2834147, "translation": "NET", "book": 11, "chapter": 19, "verse": 20, "text": "He left the oxen, ran after Elijah, and said, \u201cPlease let me kiss my father and mother goodbye, then I will follow you.\u201d Elijah said to him, \u201cGo back! Indeed, what have I done to you?\u201d", "comment": "tn Heb \u201che\u201d; the referent (Elijah) has been specified in the translation for clarity."}, {"pk": 2834148, "translation": "NET", "book": 11, "chapter": 19, "verse": 21, "text": "Elisha went back and took his pair of oxen and slaughtered them. He cooked the meat over a fire that he made by burning the harness and yoke. He gave the people meat and they ate. Then he got up and followed Elijah and became his assistant.", "comment": "tn Heb \u201che\u201d; the referent (Elijah) has been specified in the translation for clarity.
tn Heb \u201cand with the equipment of the oxen he cooked them, the flesh.\u201d"}, {"pk": 2834149, "translation": "NET", "book": 11, "chapter": 20, "verse": 1, "text": "Now King Ben Hadad of Syria assembled all his army, along with thirty-two other kings with their horses and chariots. He marched against Samaria and besieged and attacked it.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201cand he went up and besieged Samaria and fought against it.\u201d"}, {"pk": 2834150, "translation": "NET", "book": 11, "chapter": 20, "verse": 2, "text": "He sent messengers to King Ahab of Israel, who was in the city.", "comment": "tn Heb \u201cto the city.\u201d"}, {"pk": 2834151, "translation": "NET", "book": 11, "chapter": 20, "verse": 3, "text": "He said to him, \u201cThis is what Ben Hadad says, \u2018Your silver and your gold are mine, as well as the best of your wives and sons.\u2019\u201d"}, {"pk": 2834152, "translation": "NET", "book": 11, "chapter": 20, "verse": 4, "text": "The king of Israel replied, \u201cIt is just as you say, my master, O king. I and all I own belong to you.\u201d"}, {"pk": 2834153, "translation": "NET", "book": 11, "chapter": 20, "verse": 5, "text": "The messengers came again and said, \u201cThis is what Ben Hadad says, \u2018I sent this message to you, \u201cYou must give me your silver, gold, wives, and sons.\u201d"}, {"pk": 2834154, "translation": "NET", "book": 11, "chapter": 20, "verse": 6, "text": "But now at this time tomorrow I will send my servants to you and they will search through your palace and your servants\u2019 houses. They will carry away all your valuables.\u201d", "comment": "tn Heb \u201call that is desirable to your eyes they will put in their hand and take.\u201d"}, {"pk": 2834155, "translation": "NET", "book": 11, "chapter": 20, "verse": 7, "text": "The king of Israel summoned all the leaders of the land and said, \u201cNotice how this man is looking for trouble. Indeed, he demanded my wives, sons, silver, and gold, and I did not resist him.\u201d", "comment": "tn Heb \u201cKnow and see that this [man] is seeking trouble.\u201d
tn Heb \u201celders.\u201d"}, {"pk": 2834156, "translation": "NET", "book": 11, "chapter": 20, "verse": 8, "text": "All the leaders and people said to him, \u201cDo not give in or agree to his demands.\u201d", "comment": "tn Heb \u201cDo not listen and do not be willing.\u201d"}, {"pk": 2834157, "translation": "NET", "book": 11, "chapter": 20, "verse": 9, "text": "So he said to the messengers of Ben Hadad, \u201cSay this to my master, the king, \u2018I will give you everything you demanded at first from your servant, but I am unable to agree to this latest demand.\u2019\u201d So the messengers went back and gave their report.", "comment": "tn Heb \u201call which you sent to your servant in the beginning I will do, but this thing I am unable to do.\u201d"}, {"pk": 2834158, "translation": "NET", "book": 11, "chapter": 20, "verse": 10, "text": "Ben Hadad sent another message to him, \u201cMay the gods judge me severely if there is enough dirt left in Samaria for my soldiers to scoop up in their hands.\u201d", "comment": "tn Heb \u201cSo may the gods do to me, and so may they add.\u201d
tn Heb \u201cif the dirt of Samaria suffices for the handfuls of all the people who are at my feet.\u201d"}, {"pk": 2834159, "translation": "NET", "book": 11, "chapter": 20, "verse": 11, "text": "The king of Israel replied, \u201cTell him the one who puts on his battle gear should not boast like one who is taking it off.\u201d", "comment": "sn The point of the saying is that someone who is still preparing for a battle should not boast as if he has already won the battle. A modern parallel would be, \u201cDon\u2019t count your chickens before they\u2019re hatched.\u201d"}, {"pk": 2834160, "translation": "NET", "book": 11, "chapter": 20, "verse": 12, "text": "When Ben Hadad received this reply, he and the other kings were drinking in their quarters. He ordered his servants, \u201cGet ready to attack!\u201d So they got ready to attack the city.", "comment": "tn Heb \u201cWhen he heard this word.\u201d
tn Heb \u201cin the temporary shelters.\u201d This is probably referring to tents."}, {"pk": 2834161, "translation": "NET", "book": 11, "chapter": 20, "verse": 13, "text": "Now a prophet visited King Ahab of Israel and said, \u201cThis is what the LORD says, \u2018Do you see this huge army? Look, I am going to hand it over to you this very day. Then you will know that I am the LORD.\u2019\u201d", "comment": "tn Heb \u201cthis great horde.\u201d"}, {"pk": 2834162, "translation": "NET", "book": 11, "chapter": 20, "verse": 14, "text": "Ahab asked, \u201cBy whom will this be accomplished?\u201d He answered, \u201cThis is what the LORD says, \u2018By the servants of the district governors.\u2019\u201d Ahab asked, \u201cWho will launch the attack?\u201d He answered, \u201cYou will.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Ahab) has been specified in the translation for clarity.
tn The words \u201cwill this be accomplished\u201d are supplied in the translation for clarification."}, {"pk": 2834163, "translation": "NET", "book": 11, "chapter": 20, "verse": 15, "text": "So Ahab assembled the 232 servants of the district governors. After that he assembled all the Israelite army, numbering 7,000.", "comment": "tn Heb \u201che\u201d; the referent (Ahab) has been specified in the translation for clarity.
tn Heb \u201cafter them he assembled all the people, all the sons of Israel, seven thousand.\u201d"}, {"pk": 2834164, "translation": "NET", "book": 11, "chapter": 20, "verse": 16, "text": "They marched out at noon, while Ben Hadad and the thirty-two kings allied with him were drinking heavily in their quarters.", "comment": "tn Heb \u201cdrinking and drunken.\u201d
tn Heb \u201cin the temporary shelters.\u201d This is probably referring to tents."}, {"pk": 2834165, "translation": "NET", "book": 11, "chapter": 20, "verse": 17, "text": "The servants of the district governors led the march. When Ben Hadad sent messengers, they reported back to him, \u201cMen are marching out of Samaria.\u201d", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834166, "translation": "NET", "book": 11, "chapter": 20, "verse": 18, "text": "He ordered, \u201cWhether they come in peace or to do battle, take them alive.\u201d", "comment": "tn Heb \u201cif they come in peace, take them alive; if they come for battle, take them alive.\u201d"}, {"pk": 2834167, "translation": "NET", "book": 11, "chapter": 20, "verse": 19, "text": "They marched out of the city with the servants of the district governors in the lead and the army behind them."}, {"pk": 2834168, "translation": "NET", "book": 11, "chapter": 20, "verse": 20, "text": "Each one struck down an enemy soldier; the Syrians fled and Israel chased them. King Ben Hadad of Syria escaped on horseback with some horsemen.", "comment": "tn Heb \u201ceach struck down his man.\u201d"}, {"pk": 2834169, "translation": "NET", "book": 11, "chapter": 20, "verse": 21, "text": "Then the king of Israel marched out and struck down the horses and chariots; he thoroughly defeated Syria.", "comment": "tn Heb \u201cstruck down Aram with a great striking down.\u201d"}, {"pk": 2834170, "translation": "NET", "book": 11, "chapter": 20, "verse": 22, "text": "The prophet visited the king of Israel and instructed him, \u201cGo, fortify your defenses. Determine what you must do, for in the spring the king of Syria will attack you.\u201d", "comment": "tn Heb \u201cknow and see.\u201d
tn The definite article indicates previous reference, that is, \u201cthe prophet mentioned earlier\u201d (see v. 13).
tn Heb \u201cstrengthen yourself.\u201d
tn Heb \u201cat the turning of the year.\u201d
tn Heb \u201cgo up against.\u201d"}, {"pk": 2834171, "translation": "NET", "book": 11, "chapter": 20, "verse": 23, "text": "Now the advisers of the king of Syria said to him: \u201cTheir God is a god of the mountains. That\u2019s why they overpowered us. But if we fight them in the plains, we will certainly overpower them.", "comment": "tn Or \u201cservants.\u201d"}, {"pk": 2834172, "translation": "NET", "book": 11, "chapter": 20, "verse": 24, "text": "So do this: Dismiss the kings from their command, and replace them with military commanders."}, {"pk": 2834173, "translation": "NET", "book": 11, "chapter": 20, "verse": 25, "text": "Muster an army like the one you lost, with the same number of horses and chariots. Then we will fight them in the plains; we will certainly overpower them.\u201d He approved their plan and did as they advised.", "comment": "tn Heb \u201che listened to their voice and did so.\u201d
tn Heb \u201cAnd you, you muster an army like the one that fell from you, horse like horse and chariot like chariot.\u201d"}, {"pk": 2834174, "translation": "NET", "book": 11, "chapter": 20, "verse": 26, "text": "In the spring Ben Hadad mustered the Syrian army and marched to Aphek to fight Israel.", "comment": "tn Heb \u201cand went up to Aphek for battle with Israel.\u201d
tn Heb \u201cat the turning of the year.\u201d
tn Heb \u201cmustered Aram.\u201d"}, {"pk": 2834175, "translation": "NET", "book": 11, "chapter": 20, "verse": 27, "text": "When the Israelites had mustered and had received their supplies, they marched out to face them in battle. When the Israelites deployed opposite them, they were like two small flocks of goats, but the Syrians filled the land.", "comment": "tn The noun translated \u201csmall flocks\u201d occurs only here. The common interpretation derives the word from the verbal root \u05d7\u05e9\u05c2\u05e3, \u201cto strip off; to make bare.\u201d In this case the noun refers to something \u201cstripped off\u201d or \u201cmade bare.\u201d HALOT 359 s.v. II \u05d7\u05e9\u05c2\u05e3 derives the noun from a proposed homonymic verbal root (which occurs only in Ps 29:9) meaning \u201ccause a premature birth.\u201d In this case the derived noun could refer to goats that are undersized because they are born prematurely."}, {"pk": 2834176, "translation": "NET", "book": 11, "chapter": 20, "verse": 28, "text": "The prophet visited the king of Israel and said, \u201cThis is what the LORD says: \u2018Because the Syrians said, \u201cThe LORD is a god of the mountains and not a god of the valleys,\u201d I will hand over to you this entire huge army. Then you will know that I am the LORD.\u2019\u201d", "comment": "tn Heb \u201cthe man of God.\u201d
tn Heb \u201cI will place all this great horde in your hand.\u201d"}, {"pk": 2834177, "translation": "NET", "book": 11, "chapter": 20, "verse": 29, "text": "The armies were deployed opposite each other for seven days. On the seventh day the battle began, and the Israelites killed 100,000 Syrian foot soldiers in one day."}, {"pk": 2834178, "translation": "NET", "book": 11, "chapter": 20, "verse": 30, "text": "The remaining 27,000 ran to Aphek and went into the city, but the wall fell on them. Now Ben Hadad ran into the city and hid in an inner room.", "comment": "tn Heb \u201cand the remaining ones fled to Aphek to the city and the wall fell on twenty-seven thousand men, the ones who remained.\u201d
tn Heb \u201cand Ben Hadad fled and went into the city, [into] an inner room in an inner room.\u201d"}, {"pk": 2834179, "translation": "NET", "book": 11, "chapter": 20, "verse": 31, "text": "His advisers said to him, \u201cLook, we have heard that the kings of the Israelite dynasty are kind. Allow us to put sackcloth around our waists and ropes on our heads and surrender to the king of Israel. Maybe he will spare our lives.\u201d", "comment": "tn Or \u201cmerciful.\u201d The word used here often means \u201cdevoted\u201d or \u201cloyal.\u201d Perhaps the idea is that the Israelite kings are willing to make treaties with other kings.
tn Or \u201cservants.\u201d
sn Sackcloth was worn as a sign of sorrow and repentance. The precise significance of the ropes on the head is uncertain, but it probably was a sign of submission. These actions were comparable to raising a white flag on the battlefield or throwing in the towel in a boxing match.
tn Heb \u201cgo out.\u201d"}, {"pk": 2834180, "translation": "NET", "book": 11, "chapter": 20, "verse": 32, "text": "So they put sackcloth around their waists and ropes on their heads and went to the king of Israel. They said, \u201cYour servant Ben Hadad says, \u2018Please let me live!\u2019\u201d Ahab replied, \u201cIs he still alive? He is my brother.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Ahab) has been specified in the translation for clarity.
sn Your servant. By referring to Ben Hadad as Ahab\u2019s servant, they are suggesting that Ahab make him a subject in a vassal treaty arrangement.
sn He is my brother. Ahab\u2019s response indicates that he wants to make a parity treaty and treat Ben Hadad as an equal partner."}, {"pk": 2834181, "translation": "NET", "book": 11, "chapter": 20, "verse": 33, "text": "The men took this as a good omen and quickly accepted his offer, saying, \u201cBen Hadad is your brother.\u201d Ahab then said, \u201cGo, get him.\u201d So Ben Hadad came out to him, and Ahab pulled him up into his chariot.", "comment": "tn Heb \u201che\u201d; the referent (Ahab) has been specified in the translation for clarity."}, {"pk": 2834182, "translation": "NET", "book": 11, "chapter": 20, "verse": 34, "text": "Ben Hadad said, \u201cI will return the cities my father took from your father. You may set up markets in Damascus, just as my father did in Samaria.\u201d Ahab then said, \u201cI want to make a treaty with you before I dismiss you.\u201d So he made a treaty with him and then dismissed him.", "comment": "tn Heb \u201cstreets,\u201d but this must refer to streets set up with stalls for merchants to sell their goods. See HALOT 299 s.v. \u05d7\u05d5\u05bc\u05e5.
tn Heb \u201cI will send you away with a treaty.\u201d The words \u201cAhab then said\u201d are supplied in the translation. There is nothing in the Hebrew text to indicate that the speaker has changed from Ben Hadad to Ahab. Some suggest adding \u201cand he said\u201d before \u201cI will send you away.\u201d Others prefer to maintain Ben Hadad as the speaker and change the statement to, \u201cPlease send me away with a treaty.\u201d
tn Heb \u201che\u201d; the referent (Ben Hadad) has been specified in the translation for clarity.
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834183, "translation": "NET", "book": 11, "chapter": 20, "verse": 35, "text": "One of the members of the prophetic guild, speaking with divine authority, ordered his companion, \u201cWound me!\u201d But the man refused to wound him.", "comment": "tn Heb \u201cNow a man from the sons of the prophets said to his companion by the word of the Lord, \u2018Wound me.\u2019\u201d"}, {"pk": 2834184, "translation": "NET", "book": 11, "chapter": 20, "verse": 36, "text": "So the prophet said to him, \u201cBecause you have disobeyed the LORD, as soon as you leave me a lion will kill you.\u201d When he left him, a lion attacked and killed him.", "comment": "tn Heb \u201che\u201d; the referent (the prophet) has been specified in the translation for clarity."}, {"pk": 2834185, "translation": "NET", "book": 11, "chapter": 20, "verse": 37, "text": "He found another man and said, \u201cWound me!\u201d So the man wounded him severely.", "comment": "tn Heb \u201cand the man wounded him, wounding and bruising.\u201d"}, {"pk": 2834186, "translation": "NET", "book": 11, "chapter": 20, "verse": 38, "text": "The prophet then went and stood by the road, waiting for the king. He also disguised himself by putting a bandage down over his eyes."}, {"pk": 2834187, "translation": "NET", "book": 11, "chapter": 20, "verse": 39, "text": "When the king passed by, he called out to the king, \u201cYour servant went out into the heat of the battle, and then a man turned aside and brought me a prisoner. He told me, \u2018Guard this prisoner. If he ends up missing for any reason, you will pay with your life or with a talent of silver.\u2019", "comment": "tn Heb \u201cmiddle.\u201d
tn Heb \u201cyour life will be in place of his life, or a unit of silver you will pay.\u201d
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver.
tn Heb \u201cif being missed, he is missed.\u201d The emphatic infinitive absolute before the finite verbal form lends solemnity to the warning.
tn Heb \u201cman\u201d (also a second time later in this verse)."}, {"pk": 2834188, "translation": "NET", "book": 11, "chapter": 20, "verse": 40, "text": "Well, it just so happened that while your servant was doing this and that, he disappeared.\u201d The king of Israel said to him, \u201cYour punishment is already determined by your own testimony.\u201d", "comment": "tn Heb \u201cso [i.e., in accordance with his testimony] is your judgment, you have determined [it].\u201d"}, {"pk": 2834189, "translation": "NET", "book": 11, "chapter": 20, "verse": 41, "text": "The prophet quickly removed the bandage from his eyes and the king of Israel recognized he was one of the prophets.", "comment": "tn Heb \u201che\u201d; the referent (the prophet) has been specified in the translation for clarity."}, {"pk": 2834190, "translation": "NET", "book": 11, "chapter": 20, "verse": 42, "text": "The prophet then said to him, \u201cThis is what the LORD says, \u2018Because you released a man I had determined should die, you will pay with your life and your people will suffer instead of his people.\u2019\u201d", "comment": "tn Heb \u201cBecause you sent away the man of my destruction [i.e., that I determined should be destroyed] from [my/your?] hand, your life will be in place of his life, and your people in place of his people.\u201d
tn Heb \u201che\u201d; the referent (the prophet) has been specified in the translation for clarity."}, {"pk": 2834191, "translation": "NET", "book": 11, "chapter": 20, "verse": 43, "text": "The king of Israel went home to Samaria bitter and angry.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834192, "translation": "NET", "book": 11, "chapter": 21, "verse": 1, "text": "After this the following episode took place. Naboth the Jezreelite owned a vineyard in Jezreel adjacent to the palace of King Ahab of Samaria.", "comment": "tn Heb \u201cafter these things.\u201d The words \u201cthe following episode took place\u201d are added for stylistic reasons.
sn King Ahab of Samaria. Samaria, as the capital of the northern kingdom, here stands for the nation of Israel.map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834193, "translation": "NET", "book": 11, "chapter": 21, "verse": 2, "text": "Ahab said to Naboth, \u201cGive me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, I will pay you silver for it.\u201d", "comment": "tc The Old Greek translation includes the following words: \u201cAnd it will be mine as a garden of herbs.\u201d
tn Heb \u201cif it is good in your eyes.\u201d"}, {"pk": 2834194, "translation": "NET", "book": 11, "chapter": 21, "verse": 3, "text": "But Naboth replied to Ahab, \u201cThe LORD forbid that I should sell you my ancestral inheritance.\u201d", "comment": "tn Heb \u201cFar be it from me, by the Lord, that I should give the inheritance of my fathers to you.\u201d"}, {"pk": 2834195, "translation": "NET", "book": 11, "chapter": 21, "verse": 4, "text": "So Ahab went into his palace, bitter and angry that Naboth the Jezreelite had said, \u201cI will not sell to you my ancestral inheritance.\u201d He lay down on his bed, pouted, and would not eat.", "comment": "tn Heb \u201cturned away his face.\u201d
tn Heb \u201con account of the word that Naboth the Jezreelite spoke to him.\u201d
tn Heb \u201cI will not give to you the inheritance of my fathers.\u201d"}, {"pk": 2834196, "translation": "NET", "book": 11, "chapter": 21, "verse": 5, "text": "Then his wife Jezebel came in and said to him, \u201cWhy do you have a bitter attitude and refuse to eat?\u201d"}, {"pk": 2834197, "translation": "NET", "book": 11, "chapter": 21, "verse": 6, "text": "He answered her, \u201cWhile I was talking to Naboth the Jezreelite, I said to him, \u2018Sell me your vineyard for silver, or if you prefer, I will give you another vineyard in its place.\u2019 But he said, \u2018I will not sell you my vineyard.\u2019\u201d", "comment": "tn Heb \u201cWhile I was talking\u2026, I said\u2026, he said\u2026.\u201d Ahab\u2019s explanation is one lengthy sentence in the Hebrew text, which is divided in the English translation for stylistic reasons."}, {"pk": 2834198, "translation": "NET", "book": 11, "chapter": 21, "verse": 7, "text": "His wife Jezebel said to him, \u201cYou are the king of Israel! Get up, eat some food, and have a good time. I will get the vineyard of Naboth the Jezreelite for you.\u201d", "comment": "tn Heb \u201cso your heart [i.e., disposition] might be well.\u201d
tn Heb \u201cYou, now, you are exercising kingship over Israel.\u201d"}, {"pk": 2834199, "translation": "NET", "book": 11, "chapter": 21, "verse": 8, "text": "She wrote out orders, signed Ahab\u2019s name to them, and sealed them with his seal. She then sent the orders to the leaders and to the nobles who lived in Naboth\u2019s city.", "comment": "tn Heb \u201cin the name of Ahab.\u201d
tn Heb \u201cscrolls.\u201d
tn Heb \u201cscrolls.\u201d
tn Heb \u201celders.\u201d
tn Heb \u201cto the nobles who were in his city, the ones who lived with Naboth.\u201d"}, {"pk": 2834200, "translation": "NET", "book": 11, "chapter": 21, "verse": 9, "text": "This is what she wrote: \u201cObserve a time of fasting and seat Naboth in front of the people.", "comment": "tn Heb \u201cshe wrote on the scrolls, saying.\u201d"}, {"pk": 2834201, "translation": "NET", "book": 11, "chapter": 21, "verse": 10, "text": "Also seat two villains opposite him and have them testify, \u2018You cursed God and the king.\u2019 Then take him out and stone him to death.\u201d"}, {"pk": 2834202, "translation": "NET", "book": 11, "chapter": 21, "verse": 11, "text": "The men of the city, the leaders and the nobles who lived there, followed the written orders Jezebel had sent them.", "comment": "tn Heb \u201chis.\u201d
tn Heb \u201celders.\u201d
tn Heb \u201cand the nobles who were living in his city.\u201d
tn Heb \u201cdid as Jezebel sent to them, just as was written in the scrolls which she sent to them.\u201d"}, {"pk": 2834203, "translation": "NET", "book": 11, "chapter": 21, "verse": 12, "text": "They observed a time of fasting and put Naboth in front of the people."}, {"pk": 2834204, "translation": "NET", "book": 11, "chapter": 21, "verse": 13, "text": "The two villains arrived and sat opposite him. Then the villains testified against Naboth right before the people, saying, \u201cNaboth cursed God and the king.\u201d So they dragged him outside the city and stoned him to death.", "comment": "tn Heb \u201cand they stoned him with stones and he died.\u201d
tn Heb \u201cled him.\u201d"}, {"pk": 2834205, "translation": "NET", "book": 11, "chapter": 21, "verse": 14, "text": "Then they reported to Jezebel, \u201cNaboth has been stoned to death.\u201d", "comment": "tn Heb \u201cNaboth was stoned and he died.\u201d So also in v. 15."}, {"pk": 2834206, "translation": "NET", "book": 11, "chapter": 21, "verse": 15, "text": "When Jezebel heard that Naboth had been stoned to death, she said to Ahab, \u201cGet up, take possession of the vineyard Naboth the Jezreelite refused to sell you for silver, for Naboth is no longer alive; he\u2019s dead.\u201d", "comment": "tn Heb \u201cJezebel\u201d; the proper name has been replaced by the pronoun (\u201cshe\u201d) in the translation for stylistic reasons."}, {"pk": 2834207, "translation": "NET", "book": 11, "chapter": 21, "verse": 16, "text": "When Ahab heard that Naboth was dead, he got up and went down to take possession of the vineyard of Naboth the Jezreelite.", "comment": "tc The Old Greek translation includes the following words here: \u201che tore his garments and put on sackcloth. After these things.\u201d"}, {"pk": 2834208, "translation": "NET", "book": 11, "chapter": 21, "verse": 17, "text": "The LORD told Elijah the Tishbite:", "comment": "tn Heb \u201cthe word of the Lord came to Elijah the Tishbite.\u201d"}, {"pk": 2834209, "translation": "NET", "book": 11, "chapter": 21, "verse": 18, "text": "\u201cGet up, go down and meet King Ahab of Israel who lives in Samaria. He is at the vineyard of Naboth; he has gone down there to take possession of it."}, {"pk": 2834210, "translation": "NET", "book": 11, "chapter": 21, "verse": 19, "text": "Say to him, \u2018This is what the LORD says: \u201cHaven\u2019t you committed murder and taken possession of the property of the deceased?\u201d\u2019 Then say to him, \u2018This is what the LORD says: \u201cIn the spot where dogs licked up Naboth\u2019s blood they will also lick up your blood \u2014 yes, yours!\u201d\u2019\u201d"}, {"pk": 2834211, "translation": "NET", "book": 11, "chapter": 21, "verse": 20, "text": "When Elijah arrived, Ahab said to him, \u201cSo, you have found me, my enemy!\u201d Elijah replied, \u201cI have found you, because you are committed to doing evil in the sight of the LORD.", "comment": "tn Heb \u201cyou have sold yourself.\u201d
tn Heb \u201cand Ahab said to Elijah.\u201d The narrative is elliptical and streamlined. The words \u201cwhen Elijah arrived\u201d are supplied in the translation for clarification.
tn Heb \u201che\u201d; the referent (Elijah) has been specified in the translation for clarity.
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834212, "translation": "NET", "book": 11, "chapter": 21, "verse": 21, "text": "The LORD says, \u2018Look, I am ready to bring disaster on you. I will destroy you and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated.", "comment": "tn Heb \u201cI will burn after you.\u201d Some take the verb \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar) to mean here \u201csweep away.\u201d See the discussion of this verb in the notes at 14:10 and 16:3.
tn The introductory formula \u201cthe Lord says\u201d is omitted in the Hebrew text, but supplied in the translation for clarification.
sn Disaster. There is a wordplay in the Hebrew text. The word translated \u201cdisaster\u201d (\u05e8\u05b8\u05e2\u05b8\u05d4, ra\u2019ah) is similar to the word translated \u201cevil\u201d (v. 20, \u05d4\u05b8\u05e8\u05b7\u05e2, hara\u2019). Ahab\u2019s sins would receive an appropriate punishment.
tn Heb \u201cand I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or \u201cabandoned\u201d] in Israel.\u201d The precise meaning of the idiomatic phrase \u05e2\u05b8\u05e6\u05d5\u05bc\u05e8 \u05d5\u05b0\u05e2\u05b8\u05d6\u05d5\u05bc\u05d1 (\u2019atsur v\u00ff\u2019azuv, translated here \u201cweak and incapacitated\u201d) is uncertain. For various options see HALOT 871 s.v. \u05e2\u05e6\u05e8 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (\u201cslaves and freemen\u201d or \u201cminors and adults\u201d), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with \u05d0\u05b6\u05e4\u05b6\u05e1 (\u2019efes), \u201cnothing but\u201d) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning \u201crestrained and abandoned,\u201d and refer to incapable or incapacitated individuals."}, {"pk": 2834213, "translation": "NET", "book": 11, "chapter": 21, "verse": 22, "text": "I will make your dynasty like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.\u2019", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cbecause of the provocation by which you angered [me], and you caused Israel to sin.\u201d"}, {"pk": 2834214, "translation": "NET", "book": 11, "chapter": 21, "verse": 23, "text": "The LORD says this about Jezebel, \u2018Dogs will devour Jezebel by the outer wall of Jezreel.\u2019", "comment": "tc A few Hebrew mss and some ancient versions agree with 2 Kgs 9:10, 36, which reads, \u201cthe plot [of ground] at Jezreel.\u201d The Hebrew words translated \u201couter wall\u201d (\u05d7\u05b5\u05dc, khel, defectively written here!) and \u201cplot [of ground]\u201d (\u05d7\u05b5\u05dc\u05b6\u05e7, kheleq) are spelled similarly."}, {"pk": 2834215, "translation": "NET", "book": 11, "chapter": 21, "verse": 24, "text": "As for Ahab\u2019s family, dogs will eat the ones who die in the city, and the birds of the sky will eat the ones who die in the country.\u201d", "comment": "tn \u201cDogs will eat the ones who belonging to Ahab who die in the city.\u201d"}, {"pk": 2834216, "translation": "NET", "book": 11, "chapter": 21, "verse": 25, "text": "(There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the LORD, urged on by his wife Jezebel.", "comment": "tn Heb \u201clike Ahab\u2026whom his wife Jezebel incited.\u201d
tn Heb \u201cwho sold himself.\u201d
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834217, "translation": "NET", "book": 11, "chapter": 21, "verse": 26, "text": "He was so wicked he worshiped the disgusting idols, just like the Amorites whom the LORD had driven out from before the Israelites.)", "comment": "tn Heb \u201cHe acted very abominably by walking after the disgusting idols, according to all which the Amorites had done.\u201d
tn The Hebrew word used here, \u05d2\u05b4\u05dc\u05bc\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to \u201cdung pellets\u201d (cf. KBL 183 s.v. \u05d2\u05b4\u05dc\u05bc\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd). It is only one of several terms used in this way, such as \u05d0\u05b1\u05dc\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd (\u2019elilim, \u201cworthless things\u201d) and \u05d4\u05b2\u05d1\u05b8\u05dc\u05b4\u05d9\u05dd (havalim, \u201cvanities\u201d or \u201cempty winds\u201d)."}, {"pk": 2834218, "translation": "NET", "book": 11, "chapter": 21, "verse": 27, "text": "When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected."}, {"pk": 2834219, "translation": "NET", "book": 11, "chapter": 21, "verse": 28, "text": "The LORD said to Elijah the Tishbite,", "comment": "tn Heb \u201cthe word of the Lord came to Elijah the Tishbite.\u201d"}, {"pk": 2834220, "translation": "NET", "book": 11, "chapter": 21, "verse": 29, "text": "\u201cHave you noticed how Ahab shows remorse before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.\u201d", "comment": "tn Heb \u201cI will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.\u201d
tn Or \u201chumbles himself.\u201d The expression occurs a second time later in this verse."}, {"pk": 2834221, "translation": "NET", "book": 11, "chapter": 22, "verse": 1, "text": "There was no war between Syria and Israel for three years.", "comment": "tn Heb \u201cand they lived three years without war between Aram and Israel.\u201d"}, {"pk": 2834222, "translation": "NET", "book": 11, "chapter": 22, "verse": 2, "text": "In the third year King Jehoshaphat of Judah came down to visit the king of Israel.", "comment": "tn The word \u201cvisit\u201d is supplied in the translation for stylistic reasons."}, {"pk": 2834223, "translation": "NET", "book": 11, "chapter": 22, "verse": 3, "text": "The king of Israel said to his servants, \u201cSurely you recognize that Ramoth Gilead belongs to us, though we are hesitant to reclaim it from the king of Syria.\u201d", "comment": "tn Heb \u201cDo you know that Ramoth Gilead belongs to us, and we hesitate to take it from the hand of the king of Aram?\u201d The rhetorical question expects the answer, \u201cOf course, you must know!\u201d"}, {"pk": 2834224, "translation": "NET", "book": 11, "chapter": 22, "verse": 4, "text": "Then he said to Jehoshaphat, \u201cWill you go with me to attack Ramoth Gilead?\u201d Jehoshaphat replied to the king of Israel, \u201cI will support you; my army and horses are at your disposal.\u201d", "comment": "tn Heb \u201cLike me, like you; like my people, like your people; like my horses; like your horses.\u201d"}, {"pk": 2834225, "translation": "NET", "book": 11, "chapter": 22, "verse": 5, "text": "Then Jehoshaphat added, \u201cFirst seek an oracle from the LORD.\u201d", "comment": "tn Heb \u201cthe word of the Lord.\u201d Jehoshaphat is requesting a prophetic oracle revealing the Lord\u2019s will in the matter and their prospects for success. For examples of such oracles, see 2 Sam 5:19, 23\u201324.
tn Heb \u201cand Jehoshaphat said to the king of Israel.\u201d"}, {"pk": 2834226, "translation": "NET", "book": 11, "chapter": 22, "verse": 6, "text": "So the king of Israel assembled about four hundred prophets and asked them, \u201cShould I attack Ramoth Gilead or not?\u201d They said, \u201cAttack! The sovereign one will hand it over to the king.\u201d", "comment": "tn Though Jehoshaphat requested an oracle from \u201cthe Lord\u201d (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, Yahweh), they stop short of actually using this name and substitute the title \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonai, \u201clord; master\u201d). This ambiguity may explain in part Jehoshaphat\u2019s hesitancy and caution (vv. 7\u20138). He seems to doubt that the four hundred are genuine prophets of the Lord.
tn Heb \u201cShould I go against Ramoth Gilead for war or should I refrain?\u201d"}, {"pk": 2834227, "translation": "NET", "book": 11, "chapter": 22, "verse": 7, "text": "But Jehoshaphat asked, \u201cIs there not a prophet of the LORD still here, that we may ask him?\u201d"}, {"pk": 2834228, "translation": "NET", "book": 11, "chapter": 22, "verse": 8, "text": "The king of Israel answered Jehoshaphat, \u201cThere is still one man through whom we can seek the LORD\u2019s will. But I despise him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. Jehoshaphat said, \u201cThe king should not say such things.\u201d", "comment": "tn Or \u201chate.\u201d
tn Heb \u201cto seek the Lord from him.\u201d
tn The words \u201chis name is\u201d are supplied for stylistic reasons."}, {"pk": 2834229, "translation": "NET", "book": 11, "chapter": 22, "verse": 9, "text": "The king of Israel summoned an official and said, \u201cQuickly bring Micaiah son of Imlah.\u201d"}, {"pk": 2834230, "translation": "NET", "book": 11, "chapter": 22, "verse": 10, "text": "Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, dressed in their robes, at the threshing floor at the entrance of the gate of Samaria. All the prophets were prophesying before them.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201cwere sitting, a man on his throne.\u201d"}, {"pk": 2834231, "translation": "NET", "book": 11, "chapter": 22, "verse": 11, "text": "Zedekiah son of Kenaanah made iron horns and said, \u201cThis is what the LORD says, \u2018With these you will gore Syria until they are destroyed.\u2019\u201d"}, {"pk": 2834232, "translation": "NET", "book": 11, "chapter": 22, "verse": 12, "text": "All the prophets were prophesying the same, saying, \u201cAttack Ramoth Gilead! You will succeed; the LORD will hand it over to the king.\u201d"}, {"pk": 2834233, "translation": "NET", "book": 11, "chapter": 22, "verse": 13, "text": "Now the messenger who went to summon Micaiah said to him, \u201cLook, the prophets are in complete agreement that the king will succeed. Your words must agree with theirs; you must predict success.\u201d", "comment": "tn Heb \u201clet your words be like the word of each of them and speak good.\u201d
tn Heb \u201cthe words of the prophets are [with] one mouth good for the king.\u201d"}, {"pk": 2834234, "translation": "NET", "book": 11, "chapter": 22, "verse": 14, "text": "But Micaiah said, \u201cAs certainly as the LORD lives, I will say what the LORD tells me to say.\u201d"}, {"pk": 2834235, "translation": "NET", "book": 11, "chapter": 22, "verse": 15, "text": "When he came before the king, the king asked him, \u201cMicaiah, should we attack Ramoth Gilead or not?\u201d He answered him, \u201cAttack! You will succeed; the LORD will hand it over to the king.\u201d", "comment": "sn \u201cAttack! You will succeed; the Lord will hand it over to the king.\u201d One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah\u2019s actions became understandable later, when it is revealed that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab\u2019s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 14 Micaiah only vows to speak the word of the Lord; he does not necessarily say he will tell the truth. In this case the Lord\u2019s word itself is deceptive. Only when the king adjures him to tell the truth (v. 16), does Micaiah do so."}, {"pk": 2834236, "translation": "NET", "book": 11, "chapter": 22, "verse": 16, "text": "The king said to him, \u201cHow many times must I make you solemnly promise in the name of the LORD to tell me only the truth?\u201d", "comment": "tn Or \u201cswear an oath by.\u201d"}, {"pk": 2834237, "translation": "NET", "book": 11, "chapter": 22, "verse": 17, "text": "Micaiah said, \u201cI saw all Israel scattered on the mountains like sheep that have no shepherd. Then the LORD said, \u2018They have no master. They should go home in peace.\u2019\u201d", "comment": "tn Heb \u201che\u201d; the referent (Micaiah) has been specified in the translation for clarity."}, {"pk": 2834238, "translation": "NET", "book": 11, "chapter": 22, "verse": 18, "text": "The king of Israel said to Jehoshaphat, \u201cDidn\u2019t I tell you he does not prophesy prosperity for me, but disaster?\u201d"}, {"pk": 2834239, "translation": "NET", "book": 11, "chapter": 22, "verse": 19, "text": "Micaiah said, \u201cThat being the case, hear the word of the LORD. I saw the LORD sitting on his throne, with all the heavenly assembly standing on his right and on his left.", "comment": "tn Heb \u201che\u201d; the referent (Micaiah) has been specified in the translation for clarity."}, {"pk": 2834240, "translation": "NET", "book": 11, "chapter": 22, "verse": 20, "text": "The LORD said, \u2018Who will deceive Ahab, so he will attack Ramoth Gilead and die there?\u2019 One said this and another that.", "comment": "tn Heb \u201cand fall.\u201d"}, {"pk": 2834241, "translation": "NET", "book": 11, "chapter": 22, "verse": 21, "text": "Then a spirit stepped forward and stood before the LORD. He said, \u2018I will deceive him.\u2019 The LORD asked him, \u2018How?\u2019", "comment": "tn Heb \u201cthe spirit.\u201d The significance of the article prefixed to \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) is uncertain, but it could contain a clue as to this spirit\u2019s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, \u201ca spirit.\u201d In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, \u201cWhich way did the spirit from the Lord (\u05e8\u05d5\u05bc\u05d7\u05b7\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, [ruakh-Yahweh], Heb \u201cthe spirit of the Lord\u201d) go when he went from me to speak to you?\u201d When the phrase \u201cthe spirit of the Lord\u201d refers to the divine spirit (rather than the divine breath or mind, Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20\u201323 is the same as the divine spirit mentioned by Zedekiah in v. 24. This would explain why the article is used on \u05e8\u05d5\u05bc\u05d7\u05b7; he can be called \u201cthe spirit\u201d because he is the well-known spirit who energizes the prophets."}, {"pk": 2834242, "translation": "NET", "book": 11, "chapter": 22, "verse": 22, "text": "He replied, \u2018I will go out and be a lying spirit in the mouths of all his prophets.\u2019 The LORD said, \u2018Deceive and overpower him. Go out and do as you have proposed.\u2019", "comment": "tn The Hebrew text has two imperfects connected by \u05d5\u05b0\u05d2\u05b7\u05dd (v\u00ffgam). These verbs could be translated as specific futures, \u201cyou will deceive and also you will prevail,\u201d in which case the Lord is assuring the spirit of success on his mission. However, in a commissioning context (note the following imperatives) such as this, it is more likely that the imperfects are injunctive, in which case one could translate, \u201cDeceive, and also overpower.\u201d
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2834243, "translation": "NET", "book": 11, "chapter": 22, "verse": 23, "text": "So now, look, the LORD has placed a lying spirit in the mouths of all these prophets of yours; but the LORD has decreed disaster for you.\u201d"}, {"pk": 2834244, "translation": "NET", "book": 11, "chapter": 22, "verse": 24, "text": "Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, \u201cWhich way did the LORD\u2019s spirit go when he went from me to speak to you?\u201d"}, {"pk": 2834245, "translation": "NET", "book": 11, "chapter": 22, "verse": 25, "text": "Micaiah replied, \u201cLook, you will see in the day when you go into an inner room to hide.\u201d"}, {"pk": 2834246, "translation": "NET", "book": 11, "chapter": 22, "verse": 26, "text": "Then the king of Israel said, \u201cTake Micaiah and return him to Amon the city official and Joash the king\u2019s son."}, {"pk": 2834247, "translation": "NET", "book": 11, "chapter": 22, "verse": 27, "text": "Say, \u2018This is what the king says, \u201cPut this man in prison. Give him only a little bread and water until I safely return.\u201d\u2019\u201d", "comment": "tn Heb \u201cthe bread of affliction and the water of affliction.\u201d
tn Heb \u201ccome in peace.\u201d So also in v. 28."}, {"pk": 2834248, "translation": "NET", "book": 11, "chapter": 22, "verse": 28, "text": "Micaiah said, \u201cIf you really do safely return, then the LORD has not spoken through me.\u201d Then he added, \u201cTake note, all you people.\u201d", "comment": "tn Heb \u201cListen.\u201d"}, {"pk": 2834249, "translation": "NET", "book": 11, "chapter": 22, "verse": 29, "text": "The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead."}, {"pk": 2834250, "translation": "NET", "book": 11, "chapter": 22, "verse": 30, "text": "The king of Israel said to Jehoshaphat, \u201cI will disguise myself and then enter into the battle; but you wear your royal robes.\u201d So the king of Israel disguised himself and then entered into the battle.", "comment": "tn The Hebrew verbal forms could be imperatives (\u201cDisguise yourself and enter\u201d), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives. See IBHS 594 \u00a735.5.2a. Some prefer to emend the forms to imperfects."}, {"pk": 2834251, "translation": "NET", "book": 11, "chapter": 22, "verse": 31, "text": "Now the king of Syria had ordered his thirty-two chariot commanders, \u201cDo not fight common soldiers or high-ranking officers; fight only the king of Israel.\u201d", "comment": "tn Heb \u201csmall or great.\u201d"}, {"pk": 2834252, "translation": "NET", "book": 11, "chapter": 22, "verse": 32, "text": "When the chariot commanders saw Jehoshaphat, they said, \u201cHe must be the king of Israel.\u201d So they turned and attacked him, but Jehoshaphat cried out."}, {"pk": 2834253, "translation": "NET", "book": 11, "chapter": 22, "verse": 33, "text": "When the chariot commanders realized he was not the king of Israel, they turned away from him."}, {"pk": 2834254, "translation": "NET", "book": 11, "chapter": 22, "verse": 34, "text": "Now an archer shot an arrow at random, and it struck the king of Israel between the plates of his armor. The king ordered his charioteer, \u201cTurn around and take me from the battle line, because I\u2019m wounded.\u201d", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn Heb \u201ccamp.\u201d
tn Heb \u201cnow a man drew a bow in his innocence\u201d (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel)."}, {"pk": 2834255, "translation": "NET", "book": 11, "chapter": 22, "verse": 35, "text": "While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening; the blood from the wound ran down into the bottom of the chariot."}, {"pk": 2834256, "translation": "NET", "book": 11, "chapter": 22, "verse": 36, "text": "As the sun was setting, a cry went through the camp, \u201cEach one should return to his city and to his homeland.\u201d"}, {"pk": 2834257, "translation": "NET", "book": 11, "chapter": 22, "verse": 37, "text": "So the king died and was taken to Samaria, where they buried him.", "comment": "tn Heb \u201cand the king died and he came to Samaria, and they buried the king in Samaria.\u201d"}, {"pk": 2834258, "translation": "NET", "book": 11, "chapter": 22, "verse": 38, "text": "They washed off the chariot at the pool of Samaria (this was where the prostitutes bathed); dogs licked his blood, just as the LORD had said would happen.", "comment": "tn Heb \u201caccording to the word of the Lord which he spoke.\u201d
tn Heb \u201cnow the prostitutes bathed.\u201d"}, {"pk": 2834259, "translation": "NET", "book": 11, "chapter": 22, "verse": 39, "text": "The rest of the events of Ahab\u2019s reign, including a record of his accomplishments and how he built a luxurious palace and various cities, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the acts of Ahab and all that he did, and the house of ivory which he built and all the cities which he built, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834260, "translation": "NET", "book": 11, "chapter": 22, "verse": 40, "text": "Ahab passed away. His son Ahaziah replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834261, "translation": "NET", "book": 11, "chapter": 22, "verse": 41, "text": "In the fourth year of King Ahab\u2019s reign over Israel, Asa\u2019s son Jehoshaphat became king over Judah."}, {"pk": 2834262, "translation": "NET", "book": 11, "chapter": 22, "verse": 42, "text": "Jehoshaphat was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. His mother was Azubah, the daughter of Shilhi.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834263, "translation": "NET", "book": 11, "chapter": 22, "verse": 43, "text": "He followed in his father Asa\u2019s footsteps and was careful to do what the LORD approved. (22:44) However, the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places.", "comment": "tn Heb \u201che walked in all the way of Asa his father and did not turn from it, doing what is right in the eyes of the Lord.\u201d
sn Beginning with 22:43b, the verse numbers through 22:53 in the English Bible differ from the verse numbers in the Hebrew text (BHS), because 22:43b in the English Bible = 22:44 in the Hebrew text. The remaining verses in the chapter differ by one, with 22:44\u201353 ET = 22:45\u201354 HT."}, {"pk": 2834264, "translation": "NET", "book": 11, "chapter": 22, "verse": 44, "text": "(22:45) Jehoshaphat was also at peace with the king of Israel."}, {"pk": 2834265, "translation": "NET", "book": 11, "chapter": 22, "verse": 45, "text": "The rest of the events of Jehoshaphat\u2019s reign, including his successes and military exploits, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Jehoshaphat, and his strength that he demonstrated and how he fought, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834266, "translation": "NET", "book": 11, "chapter": 22, "verse": 46, "text": "He removed from the land any male cultic prostitutes who had managed to survive the reign of his father Asa.", "comment": "tn Heb \u201cand the rest of the male cultic prostitutes who were left in the days of Asa his father, he burned from the land.\u201d Some understand the verb \u05d1\u05bc\u05b4\u05e2\u05b5\u05e8 (bi\u2019er) to mean \u201csweep away\u201d here rather than \u201cburn.\u201d See the note at 1 Kgs 14:10.sn Despite Asa\u2019s opposition to these male cultic prostitutes (see 1 Kgs 15:12) some of them had managed to remain in the land. Jehoshaphat finished what his father had started."}, {"pk": 2834267, "translation": "NET", "book": 11, "chapter": 22, "verse": 47, "text": "There was no king in Edom at this time; a governor ruled."}, {"pk": 2834268, "translation": "NET", "book": 11, "chapter": 22, "verse": 48, "text": "Jehoshaphat built a fleet of large merchant ships to travel to Ophir for gold, but they never made the voyage because they were shipwrecked in Ezion Geber.", "comment": "tn Heb \u201ca fleet of Tarshish [ships].\u201d This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish."}, {"pk": 2834269, "translation": "NET", "book": 11, "chapter": 22, "verse": 49, "text": "Then Ahaziah son of Ahab said to Jehoshaphat, \u201cLet my sailors join yours in the fleet,\u201d but Jehoshaphat refused.", "comment": "tn Heb \u201cLet my servants go with your servants in the fleet.\u201d"}, {"pk": 2834270, "translation": "NET", "book": 11, "chapter": 22, "verse": 50, "text": "Jehoshaphat passed away and was buried with his ancestors in the city of his ancestor David. His son Jehoram replaced him as king.", "comment": "tn Heb \u201cwith his fathers in the city of his father.\u201d
tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834271, "translation": "NET", "book": 11, "chapter": 22, "verse": 51, "text": "In the seventeenth year of King Jehoshaphat\u2019s reign over Judah, Ahab\u2019s son Ahaziah became king over Israel in Samaria. He ruled for two years over Israel.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834272, "translation": "NET", "book": 11, "chapter": 22, "verse": 52, "text": "He did evil in the sight of the LORD and followed in the footsteps of his father and mother; like Jeroboam son of Nebat, he encouraged Israel to sin.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Or \u201cway.\u201d
tn Heb \u201cand walked in the way of his father and in the way of his mother and in the way of Jeroboam son of Nebat who made Israel sin.\u201d"}, {"pk": 2834273, "translation": "NET", "book": 11, "chapter": 22, "verse": 53, "text": "He worshiped and bowed down to Baal, angering the LORD God of Israel just as his father had done.", "comment": "tn Heb \u201che served Baal and bowed down to him.\u201d
tn Heb \u201caccording to all which his father had done.\u201d"}, {"pk": 2834274, "translation": "NET", "book": 12, "chapter": 1, "verse": 1, "text": "After Ahab died, Moab rebelled against Israel.", "comment": "sn This statement may fit better with the final paragraph of 1 Kgs 22."}, {"pk": 2834275, "translation": "NET", "book": 12, "chapter": 1, "verse": 2, "text": "Ahaziah fell through a window lattice in his upper chamber in Samaria and was injured. He sent messengers with these orders, \u201cGo, ask Baal Zebub, the god of Ekron, if I will survive this injury.\u201d", "comment": "tn That is, \u201cseek an oracle from.\u201d
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201cand he sent messengers and said to them.\u201d
sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean \u201cLord of the Flies,\u201d but it may be a deliberate scribal corruption of Baal Zebul, \u201cBaal, the Prince,\u201d a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. \u05d6\u05b0\u05d1\u05d5\u05bc\u05d1 \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc and M. Cogan and H. Tadmor, II Kings (AB), 25."}, {"pk": 2834276, "translation": "NET", "book": 12, "chapter": 1, "verse": 3, "text": "But the LORD\u2019s angelic messenger told Elijah the Tishbite, \u201cGet up, go to meet the messengers from the king of Samaria. Say this to them: \u2018You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron.", "comment": "tn Heb \u201cIs it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?\u201d The translation seeks to bring out the sarcastic tone of the rhetorical question."}, {"pk": 2834277, "translation": "NET", "book": 12, "chapter": 1, "verse": 4, "text": "Therefore this is what the LORD says, \u201cYou will not leave the bed you lie on, for you will certainly die!\u201d\u2019\u201d So Elijah went on his way."}, {"pk": 2834278, "translation": "NET", "book": 12, "chapter": 1, "verse": 5, "text": "When the messengers returned to the king, he asked them, \u201cWhy have you returned?\u201d", "comment": "tn Heb \u201cto him.\u201dsn The narrative is elliptical and telescoped here. The account of Elijah encountering the messengers and delivering the Lord\u2019s message is omitted; we only here of it as the messengers report what happened to the king."}, {"pk": 2834279, "translation": "NET", "book": 12, "chapter": 1, "verse": 6, "text": "They replied, \u201cA man came up to meet us. He told us, \u201cGo back to the king who sent you and tell him, \u2018This is what the LORD says: \u201cYou must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. Therefore you will not leave the bed you lie on, for you will certainly die.\u201d\u2019\u201d", "comment": "tn Heb \u201cIs it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?\u201d The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase \u201cyou are on your way\u201d the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase \u201cyou are sending\u201d the second person singular pronoun is used).
tn Heb \u201csaid to him.\u201d"}, {"pk": 2834280, "translation": "NET", "book": 12, "chapter": 1, "verse": 7, "text": "The king asked them, \u201cDescribe the appearance of this man who came up to meet you and told you these things.\u201d", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn Heb \u201cWhat was the manner\u2026?\u201d"}, {"pk": 2834281, "translation": "NET", "book": 12, "chapter": 1, "verse": 8, "text": "They replied, \u201cHe was a hairy man and had a leather belt tied around his waist.\u201d The king said, \u201cHe is Elijah the Tishbite.\u201d", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn Heb \u201can owner of hair.\u201d This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom \u201cowner of\u201d is used to describe a characteristic of someone, see HALOT 143 s.v. \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc. For example, an \u201cowner of dreams\u201d is one who frequently has dreams (Gen 37:19) and an \u201cowner of anger\u201d is a hot-tempered individual (Prov 22:24).
tn Heb \u201csaid to him.\u201d
tn Heb \u201cbelt of skin\u201d (i.e., one made from animal hide)."}, {"pk": 2834282, "translation": "NET", "book": 12, "chapter": 1, "verse": 9, "text": "The king sent a captain and his fifty soldiers to retrieve Elijah. The captain went up to him, while he was sitting on the top of a hill. He told him, \u201cProphet, the king says, \u2018Come down!\u2019\u201d", "comment": "tn Heb \u201cto him.\u201d
tn Heb \u201cman of God\u201d (also in vv. 10, 11, 12, 13).
sn The prophet Elijah\u2019s position on the top of the hill symbolizes his superiority to the king and his messengers.
tn Heb \u201cofficer of fifty and his fifty.\u201d
tn Heb \u201che\u201d; the referent (the captain) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity."}, {"pk": 2834283, "translation": "NET", "book": 12, "chapter": 1, "verse": 10, "text": "Elijah replied to the captain, \u201cIf I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!\u201d Fire then came down from the sky and consumed him and his fifty soldiers.", "comment": "tn Heb \u201canswered and said to the officer of fifty.\u201d
tn Wordplay contributes to the irony here. The king tells Elijah to \u201ccome down\u201d (Hebrew \u05d9\u05b8\u05e8\u05b7\u05d3, yarad), but Elijah calls fire down (\u05d9\u05b8\u05e8\u05b7\u05d3) on the arrogant king\u2019s officer."}, {"pk": 2834284, "translation": "NET", "book": 12, "chapter": 1, "verse": 11, "text": "The king sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, \u201cProphet, this is what the king says, \u2018Come down at once!\u2019\u201d", "comment": "sn In this second panel of the three-paneled narrative, the king and his captain are more arrogant than before. The captain uses a more official sounding introduction (\u201cthis is what the king says\u201d) and the king adds \u201cat once\u201d to the command.
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tc The MT reads, \u201che answered and said to him.\u201d The verb \u201che answered\u201d (\u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b7\u05df, vayya\u2019an) is probably a corruption of \u201che went up\u201d (\u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc, vayya\u2019al). See v. 9."}, {"pk": 2834285, "translation": "NET", "book": 12, "chapter": 1, "verse": 12, "text": "Elijah replied to them, \u201cIf I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!\u201d Fire from God came down from the sky and consumed him and his fifty soldiers.", "comment": "tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular \u201cto him.\u201d
tn Or \u201cintense fire.\u201d The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. 10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel."}, {"pk": 2834286, "translation": "NET", "book": 12, "chapter": 1, "verse": 13, "text": "The king sent a third captain and his fifty soldiers. This third captain went up and fell on his knees before Elijah. He begged for mercy, \u201cProphet, please have respect for my life and for the lives of these fifty servants of yours.", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn Heb \u201cwent up and approached and kneeled.\u201d"}, {"pk": 2834287, "translation": "NET", "book": 12, "chapter": 1, "verse": 14, "text": "Indeed, fire came down from the sky and consumed the two captains who came before me, along with their men. So now, please have respect for my life.\u201d", "comment": "tn Heb \u201ctheir fifty.\u201d
tn Heb \u201clook.\u201d"}, {"pk": 2834288, "translation": "NET", "book": 12, "chapter": 1, "verse": 15, "text": "The LORD\u2019s angelic messenger said to Elijah, \u201cGo down with him. Don\u2019t be afraid of him.\u201d So he got up and went down with him to the king.", "comment": "sn In this third panel the verb \u201ccome down\u201d (\u05d9\u05b8\u05e8\u05b7\u05d3, yarad) occurs again, this time describing Elijah\u2019s descent from the hill at the Lord\u2019s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God\u2019s authority and for his servants will be spared and find God quite cooperative."}, {"pk": 2834289, "translation": "NET", "book": 12, "chapter": 1, "verse": 16, "text": "Elijah said to the king, \u201cThis is what the LORD says, \u2018You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! Therefore you will not leave the bed you lie on, for you will certainly die.\u2019\u201d", "comment": "tn Heb \u201cBecause you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?\u201d
tn Heb \u201che\u201d; the referent (Elijah) has been specified in the translation for clarity.
tn Heb \u201chim\u201d; the referent (the king) has been specified in the translation for clarity.
sn For the third time in this chapter we read the Lord\u2019s sarcastic question to king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter\u2019s main themes. Israel\u2019s leaders should seek guidance from their own God, not a pagan deity, for Israel\u2019s sovereign God is the one who controls life and death."}, {"pk": 2834290, "translation": "NET", "book": 12, "chapter": 1, "verse": 17, "text": "He died just as the LORD had prophesied through Elijah. In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah\u2019s brother Jehoram replaced him as king of Israel, because he had no son.", "comment": "tn Heb \u201caccording to the word of the Lord which he spoke through Elijah.\u201d
tn Heb \u201cJehoram replaced him as king\u2026because he had no son.\u201d Some ancient textual witnesses add \u201chis brother,\u201d which was likely added on the basis of the statement later in the verse that Ahaziah had no son."}, {"pk": 2834291, "translation": "NET", "book": 12, "chapter": 1, "verse": 18, "text": "The rest of the events of Ahaziah\u2019s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the acts of Ahaziah which he did, are they not recorded in the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834292, "translation": "NET", "book": 12, "chapter": 2, "verse": 1, "text": "Just before the LORD took Elijah up to heaven in a windstorm, Elijah and Elisha were traveling from Gilgal.", "comment": "tn Or \u201cwhen.\u201d"}, {"pk": 2834293, "translation": "NET", "book": 12, "chapter": 2, "verse": 2, "text": "Elijah told Elisha, \u201cStay here, for the LORD has sent me to Bethel.\u201d But Elisha said, \u201cAs certainly as the LORD lives and as you live, I will not leave you.\u201d So they went down to Bethel.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2834294, "translation": "NET", "book": 12, "chapter": 2, "verse": 3, "text": "Some members of the prophetic guild in Bethel came out to Elisha and said, \u201cDo you know that today the LORD is going to take your master from you?\u201d He answered, \u201cYes, I know. Be quiet.\u201d", "comment": "tn Heb \u201cthe sons of the prophets.\u201d
tn Heb \u201cfrom your head.\u201d The same expression occurs in v. 5."}, {"pk": 2834295, "translation": "NET", "book": 12, "chapter": 2, "verse": 4, "text": "Elijah said to him, \u201cElisha, stay here, for the LORD has sent me to Jericho.\u201d But he replied, \u201cAs certainly as the LORD lives and as you live, I will not leave you.\u201d So they went to Jericho.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2834296, "translation": "NET", "book": 12, "chapter": 2, "verse": 5, "text": "Some members of the prophetic guild in Jericho approached Elisha and said, \u201cDo you know that today the LORD is going to take your master from you?\u201d He answered, \u201cYes, I know. Be quiet.\u201d"}, {"pk": 2834297, "translation": "NET", "book": 12, "chapter": 2, "verse": 6, "text": "Elijah said to him, \u201cStay here, for the LORD has sent me to the Jordan.\u201d But he replied, \u201cAs certainly as the LORD lives and as you live, I will not leave you.\u201d So they traveled on together."}, {"pk": 2834298, "translation": "NET", "book": 12, "chapter": 2, "verse": 7, "text": "The fifty members of the prophetic guild went and stood opposite them at a distance, while Elijah and Elisha stood by the Jordan.", "comment": "tn Heb \u201cthe two of them.\u201d The referents (Elijah and Elisha) have been specified in the translation for clarity."}, {"pk": 2834299, "translation": "NET", "book": 12, "chapter": 2, "verse": 8, "text": "Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground."}, {"pk": 2834300, "translation": "NET", "book": 12, "chapter": 2, "verse": 9, "text": "When they had crossed over, Elijah said to Elisha, \u201cWhat can I do for you, before I am taken away from you?\u201d Elisha answered, \u201cMay I receive a double portion of the prophetic spirit that energizes you.\u201d", "comment": "tn Heb \u201cAsk! What can I do for you\u2026.?\u201d
tn Heb \u201cMay a double portion of your spirit come to me.\u201d"}, {"pk": 2834301, "translation": "NET", "book": 12, "chapter": 2, "verse": 10, "text": "Elijah replied, \u201cThat\u2019s a difficult request! If you see me taken from you, may it be so, but if you don\u2019t, it will not happen.\u201d", "comment": "tn Heb \u201cYou have made difficult [your] request.\u201d
tn Heb \u201che\u201d; the referent (Elijah) has been specified in the translation for clarity."}, {"pk": 2834302, "translation": "NET", "book": 12, "chapter": 2, "verse": 11, "text": "As they were walking along and talking, suddenly a fiery chariot pulled by fiery horses appeared. They went between Elijah and Elisha, and Elijah went up to heaven in a windstorm.", "comment": "tn Heb \u201clook, a chariot of fire and horses of fire.\u201d
tn Though the noun is singular here, it may be collective, in which case it could be translated \u201cchariots.\u201d
tn Heb \u201cand they made a division between the two of them.\u201d"}, {"pk": 2834303, "translation": "NET", "book": 12, "chapter": 2, "verse": 12, "text": "While Elisha was watching, he was crying out, \u201cMy father, my father! The chariot and horsemen of Israel!\u201d Then he could no longer see him. He grabbed his clothes and tore them in two.", "comment": "sn Elisha may be referring to the fiery chariot(s) and horses as the Lord\u2019s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15\u201317; 7:6). However, the juxtaposition with \u201cmy father\u201d (clearly a reference to Elijah as Elisha\u2019s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, \u201cThe Meaning of the Expression \u2018The Chariots and Horsemen of Israel\u2019 (II Kings ii 12),\u201d The Witness of Tradition (OTS 17), 1-10."}, {"pk": 2834304, "translation": "NET", "book": 12, "chapter": 2, "verse": 13, "text": "He picked up Elijah\u2019s cloak, which had fallen off him, and went back and stood on the shore of the Jordan."}, {"pk": 2834305, "translation": "NET", "book": 12, "chapter": 2, "verse": 14, "text": "He took the cloak that had fallen off Elijah, hit the water with it, and said, \u201cWhere is the LORD, THE God of Elijah?\u201d When he hit the water, it divided and Elisha crossed over.", "comment": "tn Heb \u201cElijah\u2019s cloak, which had fallen off him.\u201d The wording is changed slightly in the translation for the sake of variety of expression (see v. 13)."}, {"pk": 2834306, "translation": "NET", "book": 12, "chapter": 2, "verse": 15, "text": "When the members of the prophetic guild in Jericho, who were standing at a distance, saw him do this, they said, \u201cThe spirit that energized Elijah rests upon Elisha.\u201d They went to meet him and bowed down to the ground before him.", "comment": "tn Heb \u201cand the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.\u201d
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Heb \u201cthe spirit of Elijah.\u201d"}, {"pk": 2834307, "translation": "NET", "book": 12, "chapter": 2, "verse": 16, "text": "They said to him, \u201cLook, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the LORD may have carried him away and dropped him on one of the hills or in one of the valleys.\u201d But Elisha replied, \u201cDon\u2019t send them out.\u201d", "comment": "tn Or \u201cthe spirit of the Lord.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity."}, {"pk": 2834308, "translation": "NET", "book": 12, "chapter": 2, "verse": 17, "text": "But they were so insistent, he became embarrassed. So he said, \u201cSend them out.\u201d They sent the fifty men out and they looked for three days, but could not find Elijah.", "comment": "tn Heb \u201chim\u201d; the referent (Elijah) has been specified in the translation for clarity."}, {"pk": 2834309, "translation": "NET", "book": 12, "chapter": 2, "verse": 18, "text": "When they came back, Elisha was staying in Jericho. He said to them, \u201cDidn\u2019t I tell you, \u2018Don\u2019t go\u2019?\u201d", "comment": "tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity."}, {"pk": 2834310, "translation": "NET", "book": 12, "chapter": 2, "verse": 19, "text": "The men of the city said to Elisha, \u201cLook, the city has a good location, as our master can see. But the water is bad and the land doesn\u2019t produce crops.\u201d", "comment": "tn Heb \u201cmy.\u201d
tn Heb \u201cmiscarries\u201d or \u201cis barren.\u201d"}, {"pk": 2834311, "translation": "NET", "book": 12, "chapter": 2, "verse": 20, "text": "Elisha said, \u201cGet me a new jar and put some salt in it.\u201d So they got it.", "comment": "tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity."}, {"pk": 2834312, "translation": "NET", "book": 12, "chapter": 2, "verse": 21, "text": "He went out to the spring and threw the salt in. Then he said, \u201cThis is what the LORD says, \u2018I have purified this water. It will no longer cause death or fail to produce crops.\u201d", "comment": "tn Heb \u201cthere will no longer be from there death and miscarriage [or, \u2018barrenness\u2019].\u201d
tn Or \u201chealed.\u201d"}, {"pk": 2834313, "translation": "NET", "book": 12, "chapter": 2, "verse": 22, "text": "The water has been pure to this very day, just as Elisha prophesied.", "comment": "tn Heb \u201caccording to the word of Elisha which he spoke.\u201d"}, {"pk": 2834314, "translation": "NET", "book": 12, "chapter": 2, "verse": 23, "text": "He went up from there to Bethel. As he was traveling up the road, some young boys came out of the city and made fun of him, saying, \u201cGo on up, baldy! Go on up, baldy!\u201d", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn The word \u05e0\u05b7\u05e2\u05b7\u05e8 (na\u2019ar), here translated \u201cboy,\u201d can refer to a broad age range, including infants as well as young men. But the qualifying term \u201cyoung\u201d (or \u201csmall\u201d) suggests these youths were relatively young. The phrase in question (\u201cyoung boy\u201d) occurs elsewhere in 1 Sam 20:35; 1 Kgs 3:7 (used by Solomon in an hyperbolic manner); 11:17; 2 Kgs 5:14; and Isa 11:6."}, {"pk": 2834315, "translation": "NET", "book": 12, "chapter": 2, "verse": 24, "text": "When he turned around and saw them, he called God\u2019s judgment down on them. Two female bears came out of the woods and ripped forty-two of the boys to pieces.", "comment": "tn Heb \u201che cursed them in the name of the Lord.\u201d A curse was a formal appeal to a higher authority (here the Lord) to vindicate one\u2019s cause through judgment. As in chapter one, this account makes it clear that disrespect for the Lord\u2019s designated spokesmen can be deadly, for it is ultimately rejection of the Lord\u2019s authority."}, {"pk": 2834316, "translation": "NET", "book": 12, "chapter": 2, "verse": 25, "text": "From there he traveled to Mount Carmel and then back to Samaria.", "comment": "sn The two brief episodes recorded in vv. 19\u201325 demonstrate Elisha\u2019s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him.map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834317, "translation": "NET", "book": 12, "chapter": 3, "verse": 1, "text": "In the eighteenth year of King Jehoshaphat\u2019s reign over Judah, Ahab\u2019s son Jehoram became king over Israel in Samaria; he ruled for twelve years.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834318, "translation": "NET", "book": 12, "chapter": 3, "verse": 2, "text": "He did evil in the sight of the LORD, but not to the same degree as his father and mother. He did remove the sacred pillar of Baal that his father had made.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834319, "translation": "NET", "book": 12, "chapter": 3, "verse": 3, "text": "Yet he persisted in the sins of Jeroboam son of Nebat, who encouraged Israel to sin; he did not turn from them.", "comment": "tn Heb \u201cheld tight,\u201d or \u201cclung to.\u201d
tc The Hebrew text has the singular, \u201cit.\u201d Some ancient witnesses read the plural, which seems preferable since the antecedent (\u201csins\u201d) is plural. Another option is to emend the plural \u201csins\u201d to a singular. One ancient Greek witness has the singular \u201csin.\u201d"}, {"pk": 2834320, "translation": "NET", "book": 12, "chapter": 3, "verse": 4, "text": "Now King Mesha of Moab was a sheep breeder. He would send as tribute to the king of Israel 100,000 male lambs and the wool of 100,000 rams.", "comment": "tn For a discussion of the meaning of term (\u05e0\u05b9\u05e7\u05b5\u05d3, noqed), see M. Cogan and H. Tadmor, II Kings (AB), 43.
tn The vav + perfect here indicates customary action contemporary with the situation described in the preceding main clause. See IBHS 533-34 \u00a732.2.3e."}, {"pk": 2834321, "translation": "NET", "book": 12, "chapter": 3, "verse": 5, "text": "When Ahab died, the king of Moab rebelled against the king of Israel."}, {"pk": 2834322, "translation": "NET", "book": 12, "chapter": 3, "verse": 6, "text": "At that time King Jehoram left Samaria and assembled all Israel for war."}, {"pk": 2834323, "translation": "NET", "book": 12, "chapter": 3, "verse": 7, "text": "He sent this message to King Jehoshaphat of Judah: \u201cThe king of Moab has rebelled against me. Will you fight with me against Moab?\u201d Jehoshaphat replied, \u201cI will join you in the campaign; my army and horses are at your disposal.\u201d", "comment": "tn Heb \u201cI will go up \u2013 like me, like you; like my people, like your people; like my horses; like your horses.\u201d
tn Heb \u201cwent and sent.\u201d
tn Heb \u201che\u201d; the referent (Jehoshaphat) has been specified in the translation for clarity."}, {"pk": 2834324, "translation": "NET", "book": 12, "chapter": 3, "verse": 8, "text": "He then asked, \u201cWhich invasion route are we going to take?\u201d Jehoram answered, \u201cBy the road through the Desert of Edom.\u201d", "comment": "tn Heb \u201cWhere is the road we will go up?\u201d
tn Heb \u201che\u201d; the referent (Jehoram) has been specified in the translation for clarity."}, {"pk": 2834325, "translation": "NET", "book": 12, "chapter": 3, "verse": 9, "text": "So the kings of Israel, Judah, and Edom set out together. They wandered around on the road for seven days and finally ran out of water for the men and animals they had with them.", "comment": "tn Heb \u201cthe king of Israel and the king of Judah and the king of Edom.\u201d"}, {"pk": 2834326, "translation": "NET", "book": 12, "chapter": 3, "verse": 10, "text": "The king of Israel said, \u201cOh no! Certainly the LORD has summoned these three kings so that he can hand them over to the king of Moab!\u201d", "comment": "tn Or \u201cah.\u201d"}, {"pk": 2834327, "translation": "NET", "book": 12, "chapter": 3, "verse": 11, "text": "Jehoshaphat asked, \u201cIs there no prophet of the LORD here that we might seek the LORD\u2019s direction?\u201d One of the servants of the king of Israel answered, \u201cElisha son of Shapat is here; he used to be Elijah\u2019s servant.\u201d", "comment": "tn Heb \u201cthat we might inquire of the Lord through him?\u201d
tn Heb \u201cwho poured water on the hands of Elijah.\u201d This refers to one of the typical tasks of a servant."}, {"pk": 2834328, "translation": "NET", "book": 12, "chapter": 3, "verse": 12, "text": "Jehoshaphat said, \u201cThe LORD speaks through him.\u201d So the king of Israel and Jehoshaphat and the king of Edom went down to visit him.", "comment": "tn Heb \u201cthe word of the Lord is with him.\u201d"}, {"pk": 2834329, "translation": "NET", "book": 12, "chapter": 3, "verse": 13, "text": "Elisha said to the king of Israel, \u201cWhy are you here? Go to your father\u2019s prophets or your mother\u2019s prophets!\u201d The king of Israel replied to him, \u201cNo, for the LORD is the one who summoned these three kings so that he can hand them over to Moab.\u201d", "comment": "tn Or \u201cWhat do we have in common?\u201d The text reads literally, \u201cWhat to me and to you?\u201d"}, {"pk": 2834330, "translation": "NET", "book": 12, "chapter": 3, "verse": 14, "text": "Elisha said, \u201cAs certainly as the LORD who rules over all lives (whom I serve), if I did not respect King Jehoshaphat of Judah, I would not pay attention to you or acknowledge you.", "comment": "tn Heb \u201cI would not look at you or see you.\u201d
tn Traditionally \u201cthe Lord of hosts.\u201d
tn Heb \u201cbefore whom I stand.\u201d
tn Heb \u201cif I did not lift up the face of Jehoshaphat the king of Judah.\u201d"}, {"pk": 2834331, "translation": "NET", "book": 12, "chapter": 3, "verse": 15, "text": "But now, get me a musician.\u201d When the musician played, the LORD energized him,", "comment": "tn The term used refers to one who plays a stringed instrument, perhaps a harp.
tn Heb \u201cthe hand of the Lord came on him.\u201d This may refer to what typically happened, \u201c[for] when a musician played, the hand of the Lord would come upon him.\u201d"}, {"pk": 2834332, "translation": "NET", "book": 12, "chapter": 3, "verse": 16, "text": "and he said, \u201cThis is what the LORD says, \u2018Make many cisterns in this valley,\u2019", "comment": "tn Heb \u201cmaking this valley cisterns, cisterns.\u201d The Hebrew noun \u05d2\u05bc\u05b5\u05d1 (gev) means \u201ccistern\u201d in Jer 14:3 (cf. Jer 39:10). The repetition of the noun is for emphasis. See GKC 396 \u00a7123.e. The verb (\u201cmaking\u201d) is an infinitive absolute, which has to be interpreted in light of the context. The translation above takes it in an imperatival sense. The command need not be understood as literal, but as hyperbolic. Telling them to build cisterns is a dramatic way of leading into the announcement that he would miraculously provide water in the desert. Some prefer to translate the infinitive as an imperfect with the Lord as the understood subject, \u201cI will turn this valley [into] many pools.\u201d"}, {"pk": 2834333, "translation": "NET", "book": 12, "chapter": 3, "verse": 17, "text": "for this is what the LORD says, \u2018You will not feel any wind or see any rain, but this valley will be full of water and you and your cattle and animals will drink.\u2019", "comment": "tn Heb \u201csee.\u201d"}, {"pk": 2834334, "translation": "NET", "book": 12, "chapter": 3, "verse": 18, "text": "This is an easy task for the LORD; he will also hand Moab over to you.", "comment": "tn Heb \u201cand this is easy in the eyes of the Lord.\u201d"}, {"pk": 2834335, "translation": "NET", "book": 12, "chapter": 3, "verse": 19, "text": "You will defeat every fortified city and every important city. You must chop down every productive tree, stop up all the springs, and cover all the cultivated land with stones.\u201d", "comment": "tn Heb \u201cchoice\u201d or \u201cselect.\u201d
tn Elisha places the object first and uses an imperfect verb form. The stylistic shift may signal that he is now instructing them what to do, rather than merely predicting what would happen.
tn Heb \u201cgood.\u201d
tn Heb \u201cand ruin every good portion with stones.\u201d"}, {"pk": 2834336, "translation": "NET", "book": 12, "chapter": 3, "verse": 20, "text": "Sure enough, the next morning, at the time of the morning sacrifice, water came flowing down from Edom and filled the land.", "comment": "tn Heb \u201cand in the morning, when the offering is offered up, look, water was coming from the way of Edom, and the land was filled with water.\u201d"}, {"pk": 2834337, "translation": "NET", "book": 12, "chapter": 3, "verse": 21, "text": "Now all Moab had heard that the kings were attacking, so everyone old enough to fight was mustered and placed at the border.", "comment": "tn Heb \u201cand they mustered all who tied on a belt and upwards, and they stood at the border.\u201d
tn Heb \u201chad come up to fight them.\u201d"}, {"pk": 2834338, "translation": "NET", "book": 12, "chapter": 3, "verse": 22, "text": "When they got up early the next morning, the sun was shining on the water. To the Moabites, who were some distance away, the water looked red like blood."}, {"pk": 2834339, "translation": "NET", "book": 12, "chapter": 3, "verse": 23, "text": "The Moabites said, \u201cIt\u2019s blood! The kings are totally destroyed! They have struck one another down! Now, Moab, seize the plunder!\u201d", "comment": "tn The translation assumes the verb is \u05d7\u05b8\u05e8\u05b7\u05d1 (kharav, \u201cto be desolate\u201d). The infinitive absolute precedes the finite verb form for emphasis. (For another example of the Hophal infinitive with a Niphal finite verb, see Lev 19:20. Cf. also IBHS 582 \u00a735.2.1c.) Some prefer to derive the verb from a proposed homonym meaning \u201cat HALOT 349 s.v. II \u05d7\u05e8\u05d1 and BDB 352 s.v. \u05d7\u05b8\u05e8\u05b0\u05d1\u05b8\u05d4).
tn Heb \u201cthey\u201d; the referent (the Moabites) has been specified in the translation for clarity."}, {"pk": 2834340, "translation": "NET", "book": 12, "chapter": 3, "verse": 24, "text": "When they approached the Israelite camp, the Israelites rose up and struck down the Moabites, who then ran from them. The Israelites thoroughly defeated Moab.", "comment": "tc The consonantal text (Kethib) suggests, \u201cand they went, striking down,\u201d but the marginal reading (Qere) is \u201cthey struck down, striking down.\u201d For a discussion of the textual problem, see M. Cogan and H. Tadmor, II Kings (AB), 46.
tn Heb \u201cthey.\u201d"}, {"pk": 2834341, "translation": "NET", "book": 12, "chapter": 3, "verse": 25, "text": "They tore down the cities and each man threw a stone into every cultivated field until they were covered. They stopped up every spring and chopped down every productive tree. Only Kir Hareseth was left intact, but the slingers surrounded it and attacked it.", "comment": "tn Heb \u201cand [on] every good portion they were throwing each man his stone and they filled it.\u201d The vav + perfect (\u201cand they filled\u201d) here indicates customary action contemporary with the situation described in the preceding main clause (where a customary imperfect is used, \u201cthey were throwing\u201d). See the note at 3:4.
tn Heb \u201cuntil he had allowed its stones to remain in Kir Hareseth.\u201d"}, {"pk": 2834342, "translation": "NET", "book": 12, "chapter": 3, "verse": 26, "text": "When the king of Moab realized he was losing the battle, he and 700 swordsmen tried to break through and attack the king of Edom, but they failed.", "comment": "tn Heb \u201che took with him seven hundred men, who drew the sword, to break through against.\u201d
tn Heb \u201cand the king of Moab saw that the battle was too strong for him.\u201d"}, {"pk": 2834343, "translation": "NET", "book": 12, "chapter": 3, "verse": 27, "text": "So he took his firstborn son, who was to succeed him as king, and offered him up as a burnt sacrifice on the wall. There was an outburst of divine anger against Israel, so they broke off the attack and returned to their homeland.", "comment": "tn Heb \u201cthey departed from him.\u201d
tn Heb \u201cthere was great anger against Israel.\u201dsn The meaning of this statement is uncertain, for the subject of the anger is not indicated. Except for two relatively late texts, the noun \u05e7\u05b6\u05e6\u05b6\u05e3 (qetsef) refers to an outburst of divine anger. But it seems unlikely the Lord would be angry with Israel, for he placed his stamp of approval on the campaign (vv. 16\u201319). D. N. Freedman suggests the narrator, who obviously has a bias against the Omride dynasty, included this observation to show that the Lord would not allow the Israelite king to \u201chave an undiluted victory\u201d (as quoted in M. Cogan and H. Tadmor, II Kings [AB], 52, n. 8). Some suggest that the original source identified Chemosh the Moabite god as the subject and that his name was later suppressed by a conscientious scribe, but this proposal raises more questions than it answers. For a discussion of various views, see M. Cogan and H. Tadmor, II Kings (AB), 47-48, 51-52."}, {"pk": 2834344, "translation": "NET", "book": 12, "chapter": 4, "verse": 1, "text": "Now a wife of one of the prophets appealed to Elisha for help, saying, \u201cYour servant, my husband is dead. You know that your servant was a loyal follower of the LORD. Now the creditor is coming to take away my two boys to be his servants.\u201d", "comment": "tn Or \u201ccried out.\u201d
tn Heb \u201cyour servant feared the Lord.\u201d \u201cFear\u201d refers here to obedience and allegiance, the products of healthy respect for the Lord\u2019s authority.
tn Heb \u201ca wife from among the wives of the sons of the prophets.\u201d"}, {"pk": 2834345, "translation": "NET", "book": 12, "chapter": 4, "verse": 2, "text": "Elisha said to her, \u201cWhat can I do for you? Tell me, what do you have in the house?\u201d She answered, \u201cYour servant has nothing in the house except a small jar of olive oil.\u201d"}, {"pk": 2834346, "translation": "NET", "book": 12, "chapter": 4, "verse": 3, "text": "He said, \u201cGo and ask all your neighbors for empty containers. Get as many as you can.", "comment": "tn Heb \u201cDo not borrow just a few.\u201d
tn Heb \u201cGo, ask for containers from outside, from all your neighbors, empty containers.\u201d"}, {"pk": 2834347, "translation": "NET", "book": 12, "chapter": 4, "verse": 4, "text": "Go and close the door behind you and your sons. Pour the olive oil into all the containers; set aside each one when you have filled it.\u201d", "comment": "tn Heb \u201call these vessels.\u201d"}, {"pk": 2834348, "translation": "NET", "book": 12, "chapter": 4, "verse": 5, "text": "So she left him and closed the door behind her and her sons. As they were bringing the containers to her, she was pouring the olive oil."}, {"pk": 2834349, "translation": "NET", "book": 12, "chapter": 4, "verse": 6, "text": "When the containers were full, she said to one of her sons, \u201cBring me another container.\u201d But he answered her, \u201cThere are no more.\u201d Then the olive oil stopped flowing.", "comment": "tn Heb \u201cto her son.\u201d"}, {"pk": 2834350, "translation": "NET", "book": 12, "chapter": 4, "verse": 7, "text": "She went and told the prophet. He said, \u201cGo, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.\u201d", "comment": "tn Heb \u201cman of God\u201d (also in vv. 16, 22, 25, 27 [twice])."}, {"pk": 2834351, "translation": "NET", "book": 12, "chapter": 4, "verse": 8, "text": "One day Elisha traveled to Shunem, where a prominent woman lived. She insisted that he stop for a meal. So whenever he was passing through, he would stop in there for a meal.", "comment": "tn Or \u201cshe urged him to eat some food.\u201d
tn Heb \u201cgreat,\u201d perhaps \u201cwealthy.\u201d
tn Or \u201che would turn aside there to eat some food.\u201d"}, {"pk": 2834352, "translation": "NET", "book": 12, "chapter": 4, "verse": 9, "text": "She said to her husband, \u201cLook, I\u2019m sure that the man who regularly passes through here is a very special prophet.", "comment": "tn Heb \u201choly man of God.\u201d
tn Heb \u201cI know.\u201d"}, {"pk": 2834353, "translation": "NET", "book": 12, "chapter": 4, "verse": 10, "text": "Let\u2019s make a small private upper room and furnish it with a bed, table, chair, and lamp. When he visits us, he can stay there.\u201d", "comment": "tn Heb \u201cand let\u2019s put there for him.\u201d
tn Heb \u201ca small upper room of a wall\u201d; according to HALOT 832 s.v. \u05e2\u05b2\u05dc\u05b4\u05d9\u05bc\u05b8\u05d4, this refers to \u201ca fully walled upper room.\u201d"}, {"pk": 2834354, "translation": "NET", "book": 12, "chapter": 4, "verse": 11, "text": "One day Elisha came for a visit; he went into the upper room and rested.", "comment": "tn Heb \u201cturned aside.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Or \u201cslept there.\u201d"}, {"pk": 2834355, "translation": "NET", "book": 12, "chapter": 4, "verse": 12, "text": "He told his servant Gehazi, \u201cAsk the Shunammite woman to come here.\u201d So he did so and she came to him.", "comment": "tn Heb \u201cand he called for her and she stood before him.\u201d
tn Heb \u201cCall for this Shunammite woman.\u201d"}, {"pk": 2834356, "translation": "NET", "book": 12, "chapter": 4, "verse": 13, "text": "Elisha said to Gehazi, \u201cTell her, \u2018Look, you have treated us with such great respect. What can I do for you? Can I put in a good word for you with the king or the commander of the army?\u2019\u201d She replied, \u201cI\u2019m quite secure.\u201d", "comment": "tn Heb \u201che said to him.\u201d
tn Heb \u201cAmong my people I am living.\u201d This answer suggests that she has security within the context of her family.
tn Heb \u201cyou have turned trembling to us with all this trembling.\u201d The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office."}, {"pk": 2834357, "translation": "NET", "book": 12, "chapter": 4, "verse": 14, "text": "So he asked Gehazi, \u201cWhat can I do for her?\u201d Gehazi replied, \u201cShe has no son, and her husband is old.\u201d", "comment": "tn Heb \u201cand he said.\u201d"}, {"pk": 2834358, "translation": "NET", "book": 12, "chapter": 4, "verse": 15, "text": "Elisha told him, \u201cAsk her to come here.\u201d So he did so and she came and stood in the doorway.", "comment": "tn Heb \u201cand he called for her and she stood in the door.\u201d
tn Heb \u201cCall for her.\u201d
tn Heb \u201cand he called her.\u201d"}, {"pk": 2834359, "translation": "NET", "book": 12, "chapter": 4, "verse": 16, "text": "He said, \u201cAbout this time next year you will be holding a son.\u201d She said, \u201cNo, my master! O prophet, do not lie to your servant!\u201d", "comment": "tn Heb \u201cat this appointed time, at the time [when it is] reviving.\u201d For a discussion of the second phrase see M. Cogan and H. Tadmor, II Kings (AB), 57."}, {"pk": 2834360, "translation": "NET", "book": 12, "chapter": 4, "verse": 17, "text": "The woman did conceive, and at the specified time the next year she gave birth to a son, just as Elisha had told her."}, {"pk": 2834361, "translation": "NET", "book": 12, "chapter": 4, "verse": 18, "text": "The boy grew and one day he went out to see his father who was with the harvest workers.", "comment": "tn Heb \u201cto his father, to the harvesters.\u201d"}, {"pk": 2834362, "translation": "NET", "book": 12, "chapter": 4, "verse": 19, "text": "He said to his father, \u201cMy head! My head!\u201d His father told a servant, \u201cCarry him to his mother.\u201d", "comment": "tn Heb \u201cHe\u201d; the referent (the boy\u2019s father) has been specified in the translation for clarity."}, {"pk": 2834363, "translation": "NET", "book": 12, "chapter": 4, "verse": 20, "text": "So he picked him up and took him to his mother. He sat on her lap until noon and then died.", "comment": "tn Heb \u201cknees.\u201d"}, {"pk": 2834364, "translation": "NET", "book": 12, "chapter": 4, "verse": 21, "text": "She went up and laid him down on the prophet\u2019s bed. She shut the door behind her and left.", "comment": "tn Heb \u201cman of God\u2019s.\u201d"}, {"pk": 2834365, "translation": "NET", "book": 12, "chapter": 4, "verse": 22, "text": "She called to her husband, \u201cSend me one of the servants and one of the donkeys, so I can go see the prophet quickly and then return.\u201d"}, {"pk": 2834366, "translation": "NET", "book": 12, "chapter": 4, "verse": 23, "text": "He said, \u201cWhy do you want to go see him today? It is not the new moon or the Sabbath.\u201d She said, \u201cEverything\u2019s fine.\u201d", "comment": "sn The new moon was a time of sacrifice and special feasts (Num 28:14; 1 Sam 20:5). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57.
tn Heb \u201cpeace.\u201d"}, {"pk": 2834367, "translation": "NET", "book": 12, "chapter": 4, "verse": 24, "text": "She saddled the donkey and told her servant, \u201cLead on. Do not stop unless I say so.\u201d", "comment": "tn Heb \u201cdo not restrain for me the riding unless I say to you.\u201d
tn Heb \u201clead [the donkey on] and go.\u201d"}, {"pk": 2834368, "translation": "NET", "book": 12, "chapter": 4, "verse": 25, "text": "So she went to visit the prophet at Mount Carmel. When he saw her at a distance, he said to his servant Gehazi, \u201cLook, it\u2019s the Shunammite woman.", "comment": "tn Heb \u201cwent and came.\u201d
tn Heb \u201cthe man of God.\u201d The phrase has been replaced by the relative pronoun \u201che\u201d in the translation for stylistic reasons."}, {"pk": 2834369, "translation": "NET", "book": 12, "chapter": 4, "verse": 26, "text": "Now, run to meet her and ask her, \u2018Are you well? Are your husband and the boy well?\u2019\u201d She told Gehazi, \u201cEverything\u2019s fine.\u201d", "comment": "tn Heb \u201cshe said.\u201d The narrator streamlines the story at this point, omitting any reference to Gehazi running to meet her and asking her the questions."}, {"pk": 2834370, "translation": "NET", "book": 12, "chapter": 4, "verse": 27, "text": "But when she reached the prophet on the mountain, she grabbed hold of his feet. Gehazi came near to push her away, but the prophet said, \u201cLeave her alone, for she is very upset. The LORD has kept the matter hidden from me; he didn\u2019t tell me about it.\u201d", "comment": "tn Heb \u201cher soul [i.e., \u2018disposition\u2019] is bitter.\u201d"}, {"pk": 2834371, "translation": "NET", "book": 12, "chapter": 4, "verse": 28, "text": "She said, \u201cDid I ask my master for a son? Didn\u2019t I say, \u2018Don\u2019t mislead me?\u2019\u201d"}, {"pk": 2834372, "translation": "NET", "book": 12, "chapter": 4, "verse": 29, "text": "Elisha told Gehazi, \u201cTuck your robes into your belt, take my staff, and go! Don\u2019t stop to exchange greetings with anyone! Place my staff on the child\u2019s face.\u201d", "comment": "tn Heb \u201ctake my staff in your hand.\u201d
tn Heb \u201cIf you meet a man, do not greet him with a blessing; if a man greets you with a blessing, do not answer.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity."}, {"pk": 2834373, "translation": "NET", "book": 12, "chapter": 4, "verse": 30, "text": "The mother of the child said, \u201cAs certainly as the LORD lives and as you live, I will not leave you.\u201d So Elisha got up and followed her back.", "comment": "tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity. The referent must be Elisha here, since the following verse makes it clear that Gehazi had gone on ahead of them."}, {"pk": 2834374, "translation": "NET", "book": 12, "chapter": 4, "verse": 31, "text": "Now Gehazi went on ahead of them. He placed the staff on the child\u2019s face, but there was no sound or response. When he came back to Elisha he told him, \u201cThe child did not wake up.\u201d", "comment": "tn Heb \u201cto meet him.\u201d"}, {"pk": 2834375, "translation": "NET", "book": 12, "chapter": 4, "verse": 32, "text": "When Elisha arrived at the house, there was the child lying dead on his bed.", "comment": "tn Heb \u201clook.\u201d"}, {"pk": 2834376, "translation": "NET", "book": 12, "chapter": 4, "verse": 33, "text": "He went in by himself and closed the door. Then he prayed to the LORD.", "comment": "tn Heb \u201cand closed the door behind the two of them.\u201d"}, {"pk": 2834377, "translation": "NET", "book": 12, "chapter": 4, "verse": 34, "text": "He got up on the bed and spread his body out over the boy; he put his mouth on the boy\u2019s mouth, his eyes over the boy\u2019s eyes, and the palms of his hands against the boy\u2019s palms. He bent down over him, and the boy\u2019s skin grew warm.", "comment": "tn Heb \u201chis\u201d (also in the next two clauses).
tn Heb \u201che went up and lay down over.\u201d
tn Or perhaps, \u201cbody\u201d; Heb \u201cflesh.\u201d"}, {"pk": 2834378, "translation": "NET", "book": 12, "chapter": 4, "verse": 35, "text": "Elisha went back and walked around in the house. Then he got up on the bed again and bent down over him. The child sneezed seven times and opened his eyes.", "comment": "tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cand he went up.\u201d
tn Heb \u201cand he returned and went into the house, once here and once there.\u201d"}, {"pk": 2834379, "translation": "NET", "book": 12, "chapter": 4, "verse": 36, "text": "Elisha called to Gehazi and said, \u201cGet the Shunammite woman.\u201d So he did so and she came to him. He said to her, \u201cTake your son.\u201d", "comment": "tn Heb \u201cand he called for her.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity."}, {"pk": 2834380, "translation": "NET", "book": 12, "chapter": 4, "verse": 37, "text": "She came in, fell at his feet, and bowed down. Then she picked up her son and left."}, {"pk": 2834381, "translation": "NET", "book": 12, "chapter": 4, "verse": 38, "text": "Now Elisha went back to Gilgal, while there was famine in the land. Some of the prophets were visiting him and he told his servant, \u201cPut the big pot on the fire and boil some stew for the prophets.\u201d", "comment": "tn The words \u201cthe fire\u201d are added for clarification.
tn Heb \u201cthe sons of the prophets were sitting before him.\u201d
tn Heb \u201csons of the prophets.\u201d"}, {"pk": 2834382, "translation": "NET", "book": 12, "chapter": 4, "verse": 39, "text": "Someone went out to the field to gather some herbs and found a wild vine. He picked some of its fruit, enough to fill up the fold of his robe. He came back, cut it up, and threw the slices into the stew pot, not knowing they were harmful.", "comment": "tn Heb \u201c[some] of the gourds of the field.\u201d
tc The Hebrew text reads, \u201cfor they did not know\u201d (\u05d9\u05b8\u05d3\u05b8\u05e2\u05d5\u05bc, yada\u2019u) but some emend the final shureq (\u05d5\u05bc, indicating a third plural subject) to holem vav (\u05d5\u05b9, a third masculine singular pronominal suffix on a third singular verb) and read \u201cfor he did not know it.\u201d Perhaps it is best to omit the final vav as dittographic (note the vav at the beginning of the next verb form) and read simply, \u201cfor he did not know.\u201d See M. Cogan and H. Tadmor, II Kings (AB), 59.
tn Heb \u201che came and cut [them up].\u201d
tn Heb \u201ca vine of the field.\u201d"}, {"pk": 2834383, "translation": "NET", "book": 12, "chapter": 4, "verse": 40, "text": "The stew was poured out for the men to eat. When they ate some of the stew, they cried out, \u201cDeath is in the pot, O prophet!\u201d They could not eat it.", "comment": "tn Heb \u201cand they poured out [the stew].\u201d The plural subject is probably indefinite."}, {"pk": 2834384, "translation": "NET", "book": 12, "chapter": 4, "verse": 41, "text": "He said, \u201cGet some flour.\u201d Then he threw it into the pot and said, \u201cNow pour some out for the men so they may eat.\u201d There was no longer anything harmful in the pot.", "comment": "tn Or \u201cand let them eat.\u201d"}, {"pk": 2834385, "translation": "NET", "book": 12, "chapter": 4, "verse": 42, "text": "Now a man from Baal Shalisha brought some food for the prophet \u2014 twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. Elisha said, \u201cSet it before the people so they may eat.\u201d", "comment": "tn On the meaning of the word \u05e6\u05b4\u05e7\u05b0\u05dc\u05d5\u05b9\u05df (tsiqlon), \u201cear of grain,\u201d see HALOT 148 s.v. \u05d1\u05bc\u05b8\u05e6\u05b5\u05e7 and M. Cogan and H. Tadmor, II Kings (AB), 59.
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cman of God.\u201d"}, {"pk": 2834386, "translation": "NET", "book": 12, "chapter": 4, "verse": 43, "text": "But his attendant said, \u201cHow can I feed a hundred men with this?\u201d He replied, \u201cSet it before the people so they may eat, for this is what the LORD says, \u2018They will eat and have some left over.\u2019\u201d", "comment": "tn Heb \u201cHow can I set this before a hundred men?\u201d
tn The verb forms are infinitives absolute (Heb \u201ceating and leaving over\u201d) and have to be translated in light of the context."}, {"pk": 2834387, "translation": "NET", "book": 12, "chapter": 4, "verse": 44, "text": "So he set it before them; they ate and had some left over, just as the LORD predicted.", "comment": "tn Heb \u201caccording to the word of the Lord.\u201d"}, {"pk": 2834388, "translation": "NET", "book": 12, "chapter": 5, "verse": 1, "text": "Now Naaman, the commander of the king of Syria\u2019s army, was esteemed and respected by his master, for through him the LORD had given Syria military victories. But this great warrior had a skin disease.", "comment": "tn For a discussion of \u05de\u05b0\u05e6\u05b9\u05e8\u05b8\u05e2 (m\u00fftsora\u2019), traditionally translated \u201cleprous,\u201d see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen\u2019s disease.
tn Heb \u201cwas a great man before his master and lifted up with respect to the face.\u201d"}, {"pk": 2834389, "translation": "NET", "book": 12, "chapter": 5, "verse": 2, "text": "Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman\u2019s wife."}, {"pk": 2834390, "translation": "NET", "book": 12, "chapter": 5, "verse": 3, "text": "She told her mistress, \u201cIf only my master were in the presence of the prophet who is in Samaria! Then he would cure him of his skin disease.\u201d", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834391, "translation": "NET", "book": 12, "chapter": 5, "verse": 4, "text": "Naaman went and told his master what the girl from the land of Israel had said.", "comment": "tn Heb \u201che\u201d; the referent (Naaman) has been specified in the translation for clarity."}, {"pk": 2834392, "translation": "NET", "book": 12, "chapter": 5, "verse": 5, "text": "The king of Syria said, \u201cGo! I will send a letter to the king of Israel.\u201d So Naaman went, taking with him ten talents of silver, six thousand shekels of gold, and ten suits of clothes.", "comment": "tn Heb \u201csix thousand gold [\u2026].\u201d The unit of measure is not given in the Hebrew text. A number of English versions supply \u201cpieces\u201d (e.g., KJV, ASV, NAB, TEV) or \u201cshekels\u201d (e.g., NASB, NIV, NRSV).
tn Heb \u201che\u201d; the referent (Naaman) has been specified in the translation for clarity.
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV)."}, {"pk": 2834393, "translation": "NET", "book": 12, "chapter": 5, "verse": 6, "text": "He brought the letter to king of Israel. It read: \u201cThis is a letter of introduction for my servant Naaman, whom I have sent to be cured of his skin disease.\u201d", "comment": "tn Heb \u201cand now when this letter comes to you, look, I have sent to you Naaman my servant.\u201d"}, {"pk": 2834394, "translation": "NET", "book": 12, "chapter": 5, "verse": 7, "text": "When the king of Israel read the letter, he tore his clothes and said, \u201cAm I God? Can I kill or restore life? Why does he ask me to cure a man of his skin disease? Certainly you must see that he is looking for an excuse to fight me!\u201d", "comment": "tn Heb \u201cAm I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?\u201d In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.
tn Heb \u201cIndeed, know and see that he is seeking an occasion with respect to me.\u201d"}, {"pk": 2834395, "translation": "NET", "book": 12, "chapter": 5, "verse": 8, "text": "When Elisha the prophet heard that the king had torn his clothes, he sent this message to the king, \u201cWhy did you tear your clothes? Send him to me so he may know there is a prophet in Israel.\u201d", "comment": "tn Heb \u201cman of God\u201d (also in vv. 15, 20).
tn Heb \u201cLet him come.\u201d"}, {"pk": 2834396, "translation": "NET", "book": 12, "chapter": 5, "verse": 9, "text": "So Naaman came with his horses and chariots and stood in the doorway of Elisha\u2019s house."}, {"pk": 2834397, "translation": "NET", "book": 12, "chapter": 5, "verse": 10, "text": "Elisha sent out a messenger who told him, \u201cGo and wash seven times in the Jordan; your skin will be restored and you will be healed.\u201d", "comment": "tn Heb \u201cwill return to you.\u201d"}, {"pk": 2834398, "translation": "NET", "book": 12, "chapter": 5, "verse": 11, "text": "Naaman went away angry. He said, \u201cLook, I thought for sure he would come out, stand there, invoke the name of the LORD his God, wave his hand over the area, and cure the skin disease."}, {"pk": 2834399, "translation": "NET", "book": 12, "chapter": 5, "verse": 12, "text": "The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel! Could I not wash in them and be healed?\u201d So he turned around and went away angry.", "comment": "tn Heb \u201cAre not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?\u201d The rhetorical question expects an emphatic \u201cyes\u201d as an answer."}, {"pk": 2834400, "translation": "NET", "book": 12, "chapter": 5, "verse": 13, "text": "His servants approached and said to him, \u201cO master, if the prophet had told you to do some difficult task, you would have been willing to do it. It seems you should be happy that he simply said, \u201cWash and you will be healed.\u201d", "comment": "tn Heb \u201cmy father,\u201d reflecting the perspective of each individual servant. To address their master as \u201cfather\u201d would emphasize his authority and express their respect. See BDB 3 s.v. \u05d0\u05b8\u05d1 and the similar idiomatic use of \u201cfather\u201d in 2 Kgs 2:12.
tn Heb \u201ca great thing.\u201d
tn Heb \u201cwould you not do [it]?\u201d The rhetorical question expects the answer, \u201cOf course you would.\u201d
tn Heb \u201cHow much more [when] he said, \u201cWash and be healed.\u201d The second imperative (\u201cbe healed\u201d) states the expected result of obeying the first (\u2018wash\u201d)."}, {"pk": 2834401, "translation": "NET", "book": 12, "chapter": 5, "verse": 14, "text": "So he went down and dipped in the Jordan seven times, as the prophet had instructed. His skin became as smooth as a young child\u2019s and he was healed.", "comment": "tn Heb \u201cand his skin was restored, like the skin of a small child.\u201d
tn Heb \u201caccording to the word of the man of God.\u201d"}, {"pk": 2834402, "translation": "NET", "book": 12, "chapter": 5, "verse": 15, "text": "He and his entire entourage returned to the prophet. Naaman came and stood before him. He said, \u201cFor sure I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Naaman) has been specified in the translation for clarity.
tn Heb \u201clook.\u201d"}, {"pk": 2834403, "translation": "NET", "book": 12, "chapter": 5, "verse": 16, "text": "But Elisha replied, \u201cAs certainly as the LORD lives (whom I serve), I will take nothing from you.\u201d Naaman insisted that he take it, but he refused.", "comment": "tn Heb \u201cbefore whom I stand.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Naaman) has been specified in the translation for clarity."}, {"pk": 2834404, "translation": "NET", "book": 12, "chapter": 5, "verse": 17, "text": "Naaman said, \u201cIf not, then please give your servant a load of dirt, enough for a pair of mules to carry, for your servant will never again offer a burnt offering or sacrifice to a god other than the LORD.", "comment": "tn Heb \u201cfor your servant will not again make a burnt offering and sacrifice to other gods, only to the Lord.\u201d
tn Heb \u201cand [if] not, may there be given to your servant a load [for] a pair of mules, earth.\u201d"}, {"pk": 2834405, "translation": "NET", "book": 12, "chapter": 5, "verse": 18, "text": "May the LORD forgive your servant for this one thing: When my master enters the temple of Rimmon to worship, and he leans on my arm and I bow down in the temple of Rimmon, may the LORD forgive your servant for this.\u201d", "comment": "tn Heb \u201cWhen my master enters the house of Rimmon to bow down there, and he leans on my hand and I bow down [in] the house of Rimmon, when I bow down [in] the house of Rimmon, may the Lord forgive your servant for this thing.\u201dsn Rimmon was the Syrian storm god. See M. Cogan and H. Tadmor, II Kings (AB), 65."}, {"pk": 2834406, "translation": "NET", "book": 12, "chapter": 5, "verse": 19, "text": "Elisha said to him, \u201cGo in peace.\u201d When he had gone a short distance,", "comment": "tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cand he went from him a distance of land.\u201d The precise meaning of \u05db\u05bc\u05b4\u05d1\u05b0\u05e8\u05b7\u05d4 (kivrah) \u201cdistance,\u201d is uncertain. See BDB 460 s.v. \u05db\u05bc\u05b4\u05d1\u05b0\u05e8\u05b7\u05d4, and HALOT 459-60 s.v. II *\u05db\u05bc\u05b0\u05d1\u05b8\u05e8\u05b7\u05d4, and M. Cogan and H. Tadmor, II Kings (AB), 65."}, {"pk": 2834407, "translation": "NET", "book": 12, "chapter": 5, "verse": 20, "text": "Gehazi, the prophet Elisha\u2019s servant, thought, \u201cLook, my master did not accept what this Syrian Naaman offered him. As certainly as the LORD lives, I will run after him and accept something from him.\u201d", "comment": "tn Heb \u201cLook, my master spared this Syrian Naaman by not taking from his hand what he brought.\u201d
tn Heb \u201csaid\u201d (i.e., to himself)."}, {"pk": 2834408, "translation": "NET", "book": 12, "chapter": 5, "verse": 21, "text": "So Gehazi ran after Naaman. When Naaman saw someone running after him, he got down from his chariot to meet him and asked, \u201cIs everything all right?\u201d", "comment": "tn Heb \u201cIs there peace?\u201d"}, {"pk": 2834409, "translation": "NET", "book": 12, "chapter": 5, "verse": 22, "text": "He answered, \u201cEverything is fine. My master sent me with this message, \u2018Look, two servants of the prophets just arrived from the Ephraimite hill country. Please give them a talent of silver and two suits of clothes.\u2019\u201d", "comment": "tn Heb \u201cLook now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.\u201d
tn Heb \u201cpeace.\u201d
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver (cf. NCV, NLT, CEV)."}, {"pk": 2834410, "translation": "NET", "book": 12, "chapter": 5, "verse": 23, "text": "Naaman said, \u201cPlease accept two talents of silver. He insisted, and tied up two talents of silver in two bags, along with two suits of clothes. He gave them to two of his servants and they carried them for Gehazi.", "comment": "tn Heb \u201cBe resolved and accept two talents.\u201d
tn Heb \u201cbefore him.\u201d"}, {"pk": 2834411, "translation": "NET", "book": 12, "chapter": 5, "verse": 24, "text": "When he arrived at the hill, he took them from the servants and put them in the house. Then he sent the men on their way.", "comment": "tn Heb \u201cfrom their hand.\u201d
tn Heb \u201cand he sent the men away and they went.\u201d"}, {"pk": 2834412, "translation": "NET", "book": 12, "chapter": 5, "verse": 25, "text": "When he came and stood before his master, Elisha asked him, \u201cWhere have you been, Gehazi?\u201d He answered, \u201cYour servant hasn\u2019t been anywhere.\u201d"}, {"pk": 2834413, "translation": "NET", "book": 12, "chapter": 5, "verse": 26, "text": "Elisha replied, \u201cI was there in spirit when a man turned and got down from his chariot to meet you. This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants.", "comment": "tn Heb \u201cDid not my heart go as a man turned from his chariot to meet you?\u201d The rhetorical question emphasizes that he was indeed present in \u201cheart\u201d (or \u201cspirit\u201d) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn In the MT the statement is phrased as a rhetorical question, \u201cIs this the time\u2026?\u201d It expects an emphatic negative response."}, {"pk": 2834414, "translation": "NET", "book": 12, "chapter": 5, "verse": 27, "text": "Therefore Naaman\u2019s skin disease will afflict you and your descendants forever!\u201d When Gehazi went out from his presence, his skin was as white as snow.", "comment": "tn Heb \u201che\u201d; the referent (Gehazi) has been specified in the translation for clarity.
tn Heb \u201ccling to.\u201d
tn Traditionally, \u201che went from before him, leprous like snow.\u201d But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66."}, {"pk": 2834415, "translation": "NET", "book": 12, "chapter": 6, "verse": 1, "text": "Some of the prophets said to Elisha, \u201cLook, the place where we meet with you is too cramped for us.", "comment": "tn Heb \u201csit before you.\u201d
tn Heb \u201cthe sons of the prophets.\u201d
tn Heb \u201cnarrow, tight.\u201d"}, {"pk": 2834416, "translation": "NET", "book": 12, "chapter": 6, "verse": 2, "text": "Let\u2019s go to the Jordan. Each of us will get a log from there and we will build a meeting place for ourselves there.\u201d He said, \u201cGo.\u201d"}, {"pk": 2834417, "translation": "NET", "book": 12, "chapter": 6, "verse": 3, "text": "One of them said, \u201cPlease come along with your servants.\u201d He replied, \u201cAll right, I\u2019ll come.\u201d"}, {"pk": 2834418, "translation": "NET", "book": 12, "chapter": 6, "verse": 4, "text": "So he went with them. When they arrived at the Jordan, they started cutting down trees."}, {"pk": 2834419, "translation": "NET", "book": 12, "chapter": 6, "verse": 5, "text": "As one of them was felling a log, the ax head dropped into the water. He shouted, \u201cOh no, my master! It was borrowed!\u201d", "comment": "tn Heb \u201ciron.\u201d
tn Or \u201cah.\u201d"}, {"pk": 2834420, "translation": "NET", "book": 12, "chapter": 6, "verse": 6, "text": "The prophet asked, \u201cWhere did it drop in?\u201d When he showed him the spot, Elisha cut off a branch, threw it in at that spot, and made the ax head float.", "comment": "tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cman of God\u201d (also in v. 9)."}, {"pk": 2834421, "translation": "NET", "book": 12, "chapter": 6, "verse": 7, "text": "He said, \u201cLift it out.\u201d So he reached out his hand and grabbed it."}, {"pk": 2834422, "translation": "NET", "book": 12, "chapter": 6, "verse": 8, "text": "Now the king of Syria was at war with Israel. He consulted his advisers, who said, \u201cInvade at such and such a place.\u201d", "comment": "tc The verb form used here is difficult to analyze. On the basis of the form \u05e0\u05b0\u05d7\u05b4\u05ea\u05bc\u05b4\u05d9\u05dd (n\u00ffkhitim) in v. 9 from the root \u05e0\u05b8\u05d7\u05b7\u05ea (nakhat), it is probably best to emend the verb to \u05ea\u05bc\u05b4\u05e0\u05b0\u05d7\u05b0\u05ea\u05d5\u05bc (tinkh\u00fftu; a Qal imperfect form from the same root). The verb \u05e0\u05b8\u05d7\u05b7\u05ea in at least two other instances carries the nuance \u201cgo down, descend\u201d in a military context. For a defense of this view, see M. Cogan and H. Tadmor, II Kings (AB), 72.
sn The advisers would have mentioned a specific location, but the details are not significant to the narrator\u2019s purpose, so he simply paraphrases here."}, {"pk": 2834423, "translation": "NET", "book": 12, "chapter": 6, "verse": 9, "text": "But the prophet sent this message to the king of Israel, \u201cMake sure you don\u2019t pass through this place because Syria is invading there.\u201d"}, {"pk": 2834424, "translation": "NET", "book": 12, "chapter": 6, "verse": 10, "text": "So the king of Israel sent a message to the place the prophet had pointed out, warning it to be on its guard. This happened on several occasions.", "comment": "tn The vav + perfect here indicates action contemporary with the preceding main verb (\u201csent\u201d). See IBHS 533-34 \u00a732.2.3e.
tn Heb \u201cand the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.\u201d"}, {"pk": 2834425, "translation": "NET", "book": 12, "chapter": 6, "verse": 11, "text": "This made the king of Syria upset. So he summoned his advisers and said to them, \u201cOne of us must be helping the king of Israel.\u201d", "comment": "tn Heb \u201cservants.\u201d
tn Heb \u201cand the heart of the king of Syria was stirred up over this thing.\u201d
tn Heb \u201cWill you not tell me who among us [is] for the king of Israel?\u201d The sarcastic rhetorical question expresses the king\u2019s suspicion."}, {"pk": 2834426, "translation": "NET", "book": 12, "chapter": 6, "verse": 12, "text": "One of his advisers said, \u201cNo, my master, O king. The prophet Elisha who lives in Israel keeps telling the king of Israel the things you say in your bedroom.\u201d"}, {"pk": 2834427, "translation": "NET", "book": 12, "chapter": 6, "verse": 13, "text": "The king ordered, \u201cGo, find out where he is, so I can send some men to capture him.\u201d The king was told, \u201cHe is in Dothan.\u201d", "comment": "tn Heb \u201cGo and see where he [is] so I can send and take him.\u201d
tn Heb \u201che\u201d (also a second time in this verse); the referent (the king) has been specified in the translation for clarity."}, {"pk": 2834428, "translation": "NET", "book": 12, "chapter": 6, "verse": 14, "text": "So he sent horses and chariots there, along with a good-sized army. They arrived during the night and surrounded the city.", "comment": "tn Heb \u201cheavy force.\u201d"}, {"pk": 2834429, "translation": "NET", "book": 12, "chapter": 6, "verse": 15, "text": "The prophet\u2019s attendant got up early in the morning. When he went outside there was an army surrounding the city, along with horses and chariots. He said to Elisha, \u201cOh no, my master! What will we do?\u201d", "comment": "tn Heb \u201cman of God\u2019s.\u201d
tn Heb \u201chis young servant said to him.\u201d"}, {"pk": 2834430, "translation": "NET", "book": 12, "chapter": 6, "verse": 16, "text": "He replied, \u201cDon\u2019t be afraid, for our side outnumbers them.\u201d", "comment": "tn Heb \u201cfor those who are with us are more than those who are with them.\u201d"}, {"pk": 2834431, "translation": "NET", "book": 12, "chapter": 6, "verse": 17, "text": "Then Elisha prayed, \u201cO LORD, open his eyes so he can see.\u201d The LORD opened the servant\u2019s eyes and he saw that the hill was full of horses and chariots of fire all around Elisha.", "comment": "tn Heb \u201cand he saw, and look.\u201d"}, {"pk": 2834432, "translation": "NET", "book": 12, "chapter": 6, "verse": 18, "text": "As they approached him, Elisha prayed to the LORD, \u201cStrike these people with blindness.\u201d The LORD struck them with blindness as Elisha requested.", "comment": "tn Or \u201cthis nation,\u201d perhaps emphasizing the strength of the Syrian army.
tn Heb \u201caccording to the word of Elisha.\u201d
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cand they came down to him.\u201d
tn On the basis of the Akkadian etymology of the word, M. Cogan and H. Tadmor (II Kings [AB], 74) translate \u201cblinding light.\u201d HALOT 761 s.v. \u05e1\u05b7\u05e0\u05b0\u05d5\u05b5\u05e8\u05b4\u05d9\u05dd suggests the glosses \u201cdazzling, deception.\u201d"}, {"pk": 2834433, "translation": "NET", "book": 12, "chapter": 6, "verse": 19, "text": "Then Elisha said to them, \u201cThis is not the right road or city. Follow me, and I will lead you to the man you\u2019re looking for.\u201d He led them to Samaria.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834434, "translation": "NET", "book": 12, "chapter": 6, "verse": 20, "text": "When they had entered Samaria, Elisha said, \u201cO LORD, open their eyes, so they can see.\u201d The LORD opened their eyes and they saw that they were in the middle of Samaria.", "comment": "tn Heb \u201cand they saw, and look, [they were] in the middle of Samaria.\u201d"}, {"pk": 2834435, "translation": "NET", "book": 12, "chapter": 6, "verse": 21, "text": "When the king of Israel saw them, he asked Elisha, \u201cShould I strike them down, my master?\u201d", "comment": "tn Heb \u201cmy father.\u201d The king addresses the prophet in this way to indicate his respect. See 2 Kgs 2:12.
tn Heb \u201cShould I strike them down? I will strike them down.\u201d In the Hebrew text the first person imperfect form is repeated; the first form has the interrogative he prefixed to it; the second does not. It is likely that the second form should be omitted as dittographic or that the first should be emended to an infinitive absolute."}, {"pk": 2834436, "translation": "NET", "book": 12, "chapter": 6, "verse": 22, "text": "He replied, \u201cDo not strike them down! You did not capture them with your sword or bow, so what gives you the right to strike them down? Give them some food and water, so they can eat and drink and then go back to their master.\u201d", "comment": "tn Heb \u201cAre [they] ones you captured with your sword or your bow (that) you can strike (them) down?\u201d"}, {"pk": 2834437, "translation": "NET", "book": 12, "chapter": 6, "verse": 23, "text": "So he threw a big banquet for them and they ate and drank. Then he sent them back to their master. After that no Syrian raiding parties again invaded the land of Israel.", "comment": "tn Heb \u201cthey went back.\u201d
tn Or \u201cheld a great feast.\u201d"}, {"pk": 2834438, "translation": "NET", "book": 12, "chapter": 6, "verse": 24, "text": "Later King Ben Hadad of Syria assembled his entire army and attacked and besieged Samaria.", "comment": "tn Heb \u201cwent up.\u201d
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834439, "translation": "NET", "book": 12, "chapter": 6, "verse": 25, "text": "Samaria\u2019s food supply ran out. They laid siege to it so long that a donkey\u2019s head was selling for eighty shekels of silver and a quarter of a kab of dove\u2019s droppings for five shekels of silver.", "comment": "tn The consonantal text (Kethib) reads, \u201cdove dung\u201d (\u05d7\u05b2\u05e8\u05b5\u05d9\u05d9\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd, khareyonim), while the marginal reading (Qere) has \u201cdischarge\u201d (\u05d3\u05bc\u05b4\u05d1\u05b0\u05d9\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd, divyonim). Based on evidence from Akkadian, M. Cogan and H. Tadmor (II Kings [AB], 79) suggest that \u201cdove\u2019s dung\u201d was a popular name for the inedible husks of seeds.
tn Heb \u201cand look, [they] were besieging it until.\u201d
tn Heb \u201ceighty, silver.\u201d The unit of measurement is omitted.
sn A kab was a unit of dry measure, equivalent to approximately one quart.
tn Heb \u201cfive, silver.\u201d The unit of measurement is omitted.
tn Heb \u201cand there was a great famine in Samaria.\u201d"}, {"pk": 2834440, "translation": "NET", "book": 12, "chapter": 6, "verse": 26, "text": "While the king of Israel was passing by on the city wall, a woman shouted to him, \u201cHelp us, my master, O king!\u201d"}, {"pk": 2834441, "translation": "NET", "book": 12, "chapter": 6, "verse": 27, "text": "He replied, \u201cNo, let the LORD help you. How can I help you? The threshing floor and winepress are empty.\u201d", "comment": "tn Heb \u201cFrom where can I help you, from the threshing floor or the winepress?\u201d The rhetorical question expresses the king\u2019s frustration. He has no grain or wine to give to the masses."}, {"pk": 2834442, "translation": "NET", "book": 12, "chapter": 6, "verse": 28, "text": "Then the king asked her, \u201cWhat\u2019s your problem?\u201d She answered, \u201cThis woman said to me, \u2018Hand over your son; we\u2019ll eat him today and then eat my son tomorrow.\u2019"}, {"pk": 2834443, "translation": "NET", "book": 12, "chapter": 6, "verse": 29, "text": "So we boiled my son and ate him. Then I said to her the next day, \u2018Hand over your son and we\u2019ll eat him.\u2019 But she hid her son!\u201d"}, {"pk": 2834444, "translation": "NET", "book": 12, "chapter": 6, "verse": 30, "text": "When the king heard what the woman said, he tore his clothes. As he was passing by on the wall, the people could see he was wearing sackcloth under his clothes.", "comment": "tn Heb \u201cthe people saw, and look, [there was] sackcloth against his skin underneath.\u201d"}, {"pk": 2834445, "translation": "NET", "book": 12, "chapter": 6, "verse": 31, "text": "Then he said, \u201cMay God judge me severely if Elisha son of Shaphat still has his head by the end of the day!\u201d", "comment": "tn Heb \u201cif the head of Elisha son of Shaphat stays on him today.\u201d
tn Heb \u201cSo may God do to me, and so may he add.\u201d"}, {"pk": 2834446, "translation": "NET", "book": 12, "chapter": 6, "verse": 32, "text": "Now Elisha was sitting in his house with the community leaders. The king sent a messenger on ahead, but before he arrived, Elisha said to the leaders, \u201cDo you realize this assassin intends to cut off my head?\u201d Look, when the messenger arrives, shut the door and lean against it. His master will certainly be right behind him.\u201d", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn Heb \u201cIs not the sound of his master\u2019s footsteps behind him?\u201d
tn Heb \u201cDo you see that this son of an assassin has sent to remove my head?\u201d
tn Heb \u201celders.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cand the elders were sitting with him.\u201d
tn Heb \u201csent a man from before him, before the messenger came to him.\u201d"}, {"pk": 2834447, "translation": "NET", "book": 12, "chapter": 6, "verse": 33, "text": "He was still talking to them when the messenger approached and said, \u201cLook, the LORD is responsible for this disaster! Why should I continue to wait for the LORD to help?\u201d", "comment": "tn Heb \u201cLook, this is a disaster from the Lord.\u201d
tn The Hebrew text also has \u201clook\u201d here.
tn Heb \u201ccame down to him.\u201d"}, {"pk": 2834448, "translation": "NET", "book": 12, "chapter": 7, "verse": 1, "text": "Elisha replied, \u201cHear the word of the LORD! This is what the LORD says, \u2018About this time tomorrow a seah of finely milled flour will sell for a shekel and two seahs of barley for a shekel at the gate of Samaria.\u2019\u201d", "comment": "sn A seah was a dry measure equivalent to about 7 quarts."}, {"pk": 2834449, "translation": "NET", "book": 12, "chapter": 7, "verse": 2, "text": "An officer who was the king\u2019s right-hand man responded to the prophet, \u201cLook, even if the LORD made it rain by opening holes in the sky, could this happen so soon?\u201d Elisha said, \u201cLook, you will see it happen with your own eyes, but you will not eat any of the food!\u201d", "comment": "tn Heb \u201cman of God.\u201d
tn Heb \u201cthe officer on whose hand the king leans.\u201d
tn Heb \u201cthe Lord was making holes in the sky, could this thing be?\u201d Opening holes in the sky would allow the waters stored up there to pour to the earth and assure a good crop. But, the officer argues, even if this were to happen, it would take a long time to grow and harvest the crop.
tn Heb \u201cyou will not eat from there.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity."}, {"pk": 2834450, "translation": "NET", "book": 12, "chapter": 7, "verse": 3, "text": "Now four men with a skin disease were sitting at the entrance of the city gate. They said to one another, \u201cWhy are we just sitting here waiting to die?", "comment": "sn See the note at 2 Kgs 5:1.
tn Heb \u201cuntil we die.\u201d"}, {"pk": 2834451, "translation": "NET", "book": 12, "chapter": 7, "verse": 4, "text": "If we go into the city, we\u2019ll die of starvation, and if we stay here we\u2019ll die! So come on, let\u2019s defect to the Syrian camp! If they spare us, we\u2019ll live; if they kill us \u2014 well, we were going to die anyway.\u201d", "comment": "tn Heb \u201cwe will die.\u201d The paraphrastic translation attempts to bring out the logical force of their reasoning.
tn Heb \u201cIf we say, \u2018We will enter the city,\u2019 the famine is in the city and we will die there.\u201d
tn Heb \u201cfall.\u201d
tn Heb \u201ckeep us alive.\u201d"}, {"pk": 2834452, "translation": "NET", "book": 12, "chapter": 7, "verse": 5, "text": "So they started toward the Syrian camp at dusk. When they reached the edge of the Syrian camp, there was no one there.", "comment": "tn Heb \u201cthey arose to go to.\u201d"}, {"pk": 2834453, "translation": "NET", "book": 12, "chapter": 7, "verse": 6, "text": "The LORD had caused the Syrian camp to hear the sound of chariots and horses and a large army. Then they said to one another, \u201cLook, the king of Israel has paid the kings of the Hittites and Egypt to attack us!\u201d"}, {"pk": 2834454, "translation": "NET", "book": 12, "chapter": 7, "verse": 7, "text": "So they got up and fled at dusk, leaving behind their tents, horses, and donkeys. They left the camp as it was and ran for their lives."}, {"pk": 2834455, "translation": "NET", "book": 12, "chapter": 7, "verse": 8, "text": "When the men with a skin disease reached the edge of the camp, they entered a tent and had a meal. They also took some silver, gold, and clothes and went and hid it all. Then they went back and entered another tent. They looted it and went and hid what they had taken.", "comment": "tn Heb \u201cthey ate and drank.\u201d
tn Heb \u201cand they hid [it].\u201d
tn Heb \u201cand they took from there.\u201d"}, {"pk": 2834456, "translation": "NET", "book": 12, "chapter": 7, "verse": 9, "text": "Then they said to one another, \u201cIt\u2019s not right what we\u2019re doing! This is a day to celebrate, but we haven\u2019t told anyone. If we wait until dawn, we\u2019ll be punished. So come on, let\u2019s go and inform the royal palace.\u201d", "comment": "tn Heb \u201cpunishment will find us.\u201d
tn Heb \u201cthis day is a day of good news and we are keeping silent.\u201d
tn Heb \u201cthe light of the morning.\u201d"}, {"pk": 2834457, "translation": "NET", "book": 12, "chapter": 7, "verse": 10, "text": "So they went and called out to the gatekeepers of the city. They told them, \u201cWe entered the Syrian camp and there was no one there. We didn\u2019t even hear a man\u2019s voice. But the horses and donkeys are still tied up, and the tents remain up.\u201d", "comment": "tn The MT has a singular form (\u201cgatekeeper\u201d), but the context suggests a plural. The pronoun that follows (\u201cthem\u201d) is plural and a plural noun appears in v. 11. The Syriac Peshitta and the Targum have the plural here.
tn Heb \u201cand, look, there was no man or voice of a man there.\u201d
tn Heb \u201cbut the horses are tied up and the donkeys are tied up and the tents are as they were.\u201d"}, {"pk": 2834458, "translation": "NET", "book": 12, "chapter": 7, "verse": 11, "text": "The gatekeepers relayed the news to the royal palace.", "comment": "tn Heb \u201cand the gatekeepers called out and they told [it] to the house of the king.\u201d"}, {"pk": 2834459, "translation": "NET", "book": 12, "chapter": 7, "verse": 12, "text": "The king got up in the night and said to his advisers, \u201cI will tell you what the Syrians have done to us. They know we are starving, so they left the camp and hid in the field, thinking, \u2018When they come out of the city, we will capture them alive and enter the city.\u2019\u201d", "comment": "tn Heb \u201cservants\u201d (also in v. 13)."}, {"pk": 2834460, "translation": "NET", "book": 12, "chapter": 7, "verse": 13, "text": "One of his advisers replied, \u201cPick some men and have them take five of the horses that are left in the city. (Even if they are killed, their fate will be no different than that of all the Israelite people \u2014 we\u2019re all going to die!) Let\u2019s send them out so we can know for sure what\u2019s going on.\u201d", "comment": "tn Heb \u201cLet them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that remain in it. Look, they are like all the people of Israel that have come to an end.\u201d The MT is dittographic here; the words \u201cthat remain in it. Look they are like all the people of Israel\u201d have been accidentally repeated. The original text read, \u201cLet them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that have come to an end.\u201d
tn Heb \u201cand let us send so we might see.\u201d"}, {"pk": 2834461, "translation": "NET", "book": 12, "chapter": 7, "verse": 14, "text": "So they picked two horsemen and the king sent them out to track the Syrian army. He ordered them, \u201cGo and find out what\u2019s going on.\u201d", "comment": "tn Heb \u201cGo and see.\u201d
tn Heb \u201cand the king sent [them] after the Syrian camp.\u201d"}, {"pk": 2834462, "translation": "NET", "book": 12, "chapter": 7, "verse": 15, "text": "So they tracked them as far as the Jordan. The road was filled with clothes and equipment that the Syrians had discarded in their haste. The scouts went back and told the king.", "comment": "tn Heb \u201cwent after.\u201d
tn Heb \u201cand look, all the road was full of clothes and equipment that Syria had thrown away in their haste.\u201d
tn Or \u201cmessengers.\u201d"}, {"pk": 2834463, "translation": "NET", "book": 12, "chapter": 7, "verse": 16, "text": "Then the people went out and looted the Syrian camp. A seah of finely milled flour sold for a shekel, and two seahs of barley for a shekel, just as the LORD had said they would.", "comment": "sn A seah was a dry measure equivalent to about 7 quarts.
tn Heb \u201caccording to the word of the Lord.\u201d"}, {"pk": 2834464, "translation": "NET", "book": 12, "chapter": 7, "verse": 17, "text": "Now the king had placed the officer who was his right-hand man at the city gate. When the people rushed out, they trampled him to death in the gate. This fulfilled the prophet\u2019s word which he had spoken when the king tried to arrest him.", "comment": "tn Heb \u201cjust as the man of God had spoken, [the word] which he spoke when the king came down to him.\u201d
tn Heb \u201cthe officer on whose hand he leans.\u201d
tn Heb \u201cand the people trampled him in the gate and he died.\u201d"}, {"pk": 2834465, "translation": "NET", "book": 12, "chapter": 7, "verse": 18, "text": "The prophet told the king, \u201cTwo seahs of barley will sell for a shekel, and a seah of finely milled flour for a shekel; this will happen about this time tomorrow in the gate of Samaria.\u201d"}, {"pk": 2834466, "translation": "NET", "book": 12, "chapter": 7, "verse": 19, "text": "But the officer replied to the prophet, \u201cLook, even if the LORD made it rain by opening holes in the sky, could this happen so soon?\u201d Elisha said, \u201cLook, you will see it happen with your own eyes, but you will not eat any of the food!\u201d", "comment": "tn Heb \u201cthe Lord was making holes in the sky, could this thing be?\u201d See the note at 7:2.
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cyou will not eat from there.\u201dtn In the Hebrew text vv. 18\u201319a are one lengthy sentence, \u201cWhen the man of God spoke to the king\u2026, the officer replied to the man of God, \u2018Look\u2026so soon?\u2019\u201d The translation divides this sentence up for stylistic reasons."}, {"pk": 2834467, "translation": "NET", "book": 12, "chapter": 7, "verse": 20, "text": "This is exactly what happened to him. The people trampled him to death in the city gate."}, {"pk": 2834468, "translation": "NET", "book": 12, "chapter": 8, "verse": 1, "text": "Now Elisha advised the woman whose son he had brought back to life, \u201cYou and your family should go and live somewhere else for a while, for the LORD has decreed that a famine will overtake the land for seven years.\u201d", "comment": "tn Heb \u201cGet up and go, you and your house, and live temporarily where you can live temporarily.\u201d"}, {"pk": 2834469, "translation": "NET", "book": 12, "chapter": 8, "verse": 2, "text": "So the woman did as the prophet said. She and her family went and lived in the land of the Philistines for seven years.", "comment": "tn Heb \u201cand the woman got up and did according to the word of the man of God.\u201d"}, {"pk": 2834470, "translation": "NET", "book": 12, "chapter": 8, "verse": 3, "text": "After seven years the woman returned from the land of the Philistines and went to ask the king to give her back her house and field.", "comment": "tn Heb \u201cand went out to cry out to the king for her house and her field.\u201d"}, {"pk": 2834471, "translation": "NET", "book": 12, "chapter": 8, "verse": 4, "text": "Now the king was talking to Gehazi, the prophet\u2019s servant, and said, \u201cTell me all the great things which Elisha has done.\u201d", "comment": "tn Heb \u201cman of God\u2019s.\u201d"}, {"pk": 2834472, "translation": "NET", "book": 12, "chapter": 8, "verse": 5, "text": "While Gehazi was telling the king how Elisha had brought the dead back to life, the woman whose son he had brought back to life came to ask the king for her house and field. Gehazi said, \u201cMy master, O king, this is the very woman and this is her son whom Elisha brought back to life!\u201d", "comment": "tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Gehazi) has been specified in the translation for clarity.
tn Heb \u201cand look, the woman whose son he had brought back to life was crying out to the king for her house and her field.\u201dsn The legal background of the situation is uncertain. For a discussion of possibilities, see M. Cogan and H. Tadmor, II Kings (AB), 87-88."}, {"pk": 2834473, "translation": "NET", "book": 12, "chapter": 8, "verse": 6, "text": "The king asked the woman about it, and she gave him the details. The king assigned a eunuch to take care of her request and ordered him, \u201cGive her back everything she owns, as well as the amount of crops her field produced from the day she left the land until now.\u201d", "comment": "tn Heb \u201cand the king asked the woman and she told him.\u201d
tn Heb \u201cand he assigned to her an official, saying.\u201d"}, {"pk": 2834474, "translation": "NET", "book": 12, "chapter": 8, "verse": 7, "text": "Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king was told, \u201cThe prophet has come here.\u201d", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn Heb \u201cman of God\u201d (also a second time in this verse and in v. 11)."}, {"pk": 2834475, "translation": "NET", "book": 12, "chapter": 8, "verse": 8, "text": "So the king told Hazael, \u201cTake a gift and go visit the prophet. Request from him an oracle from the LORD. Ask him, \u2018Will I recover from this sickness?\u2019\u201d", "comment": "tn The Hebrew text also has \u201cin your hand.\u201d
tn Heb \u201cInquire of the Lord through him, saying.\u201d"}, {"pk": 2834476, "translation": "NET", "book": 12, "chapter": 8, "verse": 9, "text": "So Hazael went to visit Elisha. He took along a gift, as well as forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, \u201cYour son, King Ben Hadad of Syria, has sent me to you with this question, \u2018Will I recover from this sickness?\u2019\u201d", "comment": "tn Heb \u201cand.\u201d It is possible that the conjunction is here explanatory, equivalent to English \u201cthat is.\u201d In this case the forty camel loads constitute the \u201cgift\u201d and one should translate, \u201cHe took along a gift, consisting of forty camel loads of all the fine things of Damascus.\u201d
tn Heb \u201csaying.\u201d
sn The words \u201cyour son\u201d emphasize the king\u2019s respect for the prophet.
tn Heb \u201chim\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn The Hebrew text also has \u201cin his hand.\u201d"}, {"pk": 2834477, "translation": "NET", "book": 12, "chapter": 8, "verse": 10, "text": "Elisha said to him, \u201cGo and tell him, \u2018You will surely recover,\u2019 but the LORD has revealed to me that he will surely die.\u201d", "comment": "tc The consonantal text (Kethib) reads, \u201cGo, say, \u2018Surely you will not (\u05dc\u05b9\u05d0, lo\u2019) recover\u201d In this case the vav beginning the next clause should be translated, \u201cfor, because.\u201d The marginal reading (Qere) has, \u201cGo, say to him (\u05dc\u05d5\u05b9, lo), \u2018You will surely recover.\u201d In this case the vav (\u05d5) beginning the next clause should be translated, \u201calthough, but.\u201d The Qere has the support of some medieval Hebrew mss and the ancient versions, and is consistent with v. 14, where Hazael tells the king, \u201cYou will surely recover.\u201d It is possible that a scribe has changed \u05dc\u05d5\u05b9, \u201cto him,\u201d to \u05dc\u05b9\u05d0, \u201cnot,\u201d because he felt that Elisha would not lie to the king. See M. Cogan and H. Tadmor, II Kings (AB), 90. Another possibility is that a scribe has decided to harmonize Elisha\u2019s message with Hazael\u2019s words in v. 14. But it is possible that Hazael, once he found out he would become the next king, decided to lie to the king to facilitate his assassination plot by making the king feel secure."}, {"pk": 2834478, "translation": "NET", "book": 12, "chapter": 8, "verse": 11, "text": "Elisha just stared at him until Hazael became uncomfortable. Then the prophet started crying.", "comment": "tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cand he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.\u201d"}, {"pk": 2834479, "translation": "NET", "book": 12, "chapter": 8, "verse": 12, "text": "Hazael asked, \u201cWhy are you crying, my master?\u201d He replied, \u201cBecause I know the trouble you will cause the Israelites. You will set fire to their fortresses, kill their young men with the sword, smash their children to bits, and rip open their pregnant women.\u201d"}, {"pk": 2834480, "translation": "NET", "book": 12, "chapter": 8, "verse": 13, "text": "Hazael said, \u201cHow could your servant, who is as insignificant as a dog, accomplish this great military victory?\u201d Elisha answered, \u201cThe LORD has revealed to me that you will be the king of Syria.\u201d", "comment": "tn Heb \u201cThe Lord has shown me you [as] king over Syria.\u201d
tn Heb \u201cIndeed, what is your servant, a dog, that he could do this great thing?\u201d With his reference to a dog, Hazael is not denying that he is a \u201cdog\u201d and protesting that he would never commit such a dastardly \u201cdog-like\u201d deed. Rather, as Elisha\u2019s response indicates, Hazael is suggesting that he, like a dog, is too insignificant to ever be in a position to lead such conquests."}, {"pk": 2834481, "translation": "NET", "book": 12, "chapter": 8, "verse": 14, "text": "He left Elisha and went to his master. Ben Hadad asked him, \u201cWhat did Elisha tell you?\u201d Hazael replied, \u201cHe told me you would surely recover.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Ben Hadad) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Hazael) has been specified in the translation for clarity."}, {"pk": 2834482, "translation": "NET", "book": 12, "chapter": 8, "verse": 15, "text": "The next day Hazael took a piece of cloth, dipped it in water, and spread it over Ben Hadad\u2019s face until he died. Then Hazael replaced him as king.", "comment": "tn Heb \u201chis\u201d; the referent (Ben Hadad) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Hazael) has been specified in the translation for clarity."}, {"pk": 2834483, "translation": "NET", "book": 12, "chapter": 8, "verse": 16, "text": "In the fifth year of the reign of Israel\u2019s King Joram, son of Ahab, Jehoshaphat\u2019s son Jehoram became king over Judah.", "comment": "tc The Hebrew text reads, \u201cand in the fifth year of Joram son of Ahab king of Israel, and [or, \u2018while\u2019?] Jehoshaphat [was?] king of Judah, Jehoram son of Jehoshaphat king of Judah became king.\u201d The first reference to \u201cJehoshaphat king of Judah\u201d is probably due to a scribe accidentally copying the phrase from the later in the verse. If the Hebrew text is retained, the verse probably refers to the beginning of a coregency between Jehoshaphat and Jehoram."}, {"pk": 2834484, "translation": "NET", "book": 12, "chapter": 8, "verse": 17, "text": "He was thirty-two years old when he became king and he reigned for eight years in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834485, "translation": "NET", "book": 12, "chapter": 8, "verse": 18, "text": "He followed in the footsteps of the kings of Israel, just as Ahab\u2019s dynasty had done, for he married Ahab\u2019s daughter. He did evil in the sight of the LORD.", "comment": "tn Heb \u201che walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.\u201d
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834486, "translation": "NET", "book": 12, "chapter": 8, "verse": 19, "text": "But the LORD was unwilling to destroy Judah. He preserved Judah for the sake of his servant David to whom he had promised a perpetual dynasty.", "comment": "tn Heb \u201cjust as he had promised to give him and his sons a lamp all the days.\u201d The metaphorical \u201clamp\u201d symbolizes the Davidic dynasty; this is reflected in the translation.
tn The Hebrew has only one sentence, \u201cand the Lord was unwilling to destroy Judah for the sake of.\u201d The translation divides it for the sake of clarity."}, {"pk": 2834487, "translation": "NET", "book": 12, "chapter": 8, "verse": 20, "text": "During his reign Edom freed themselves from Judah\u2019s control and set up their own king.", "comment": "tn Heb \u201cin his days Edom rebelled from under the hand of Judah and enthroned a king over them.\u201d"}, {"pk": 2834488, "translation": "NET", "book": 12, "chapter": 8, "verse": 21, "text": "Joram crossed over to Zair with all his chariots. The Edomites, who had surrounded him, attacked at night and defeated him and his chariot officers. The Israelite army retreated to their homeland.", "comment": "sn Joram is a short form of the name Jehoram.
tn Heb \u201cand he arose at night and defeated Edom, who had surrounded him, and the chariot officers.\u201d The Hebrew text as it stands gives the impression that Joram was surrounded and launched a victorious night counterattack. It would then be quite natural to understand the last statement in the verse to refer to an Edomite retreat. Yet v. 22 goes on to state that the Edomite revolt was successful. Therefore, if the MT is retained, it may be better to understand the final statement in v. 21 as a reference to an Israelite retreat (made in spite of the success described in the preceding sentence). The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading \u05d0\u05b6\u05ea\u05d5\u05b9 [\u2019eto], \u201chim,\u201d instead of just \u05d0\u05b6\u05ea [\u2019et]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. There is, however, no evidence for this emendation.
tn Heb \u201cand the people fled to their tents.\u201d"}, {"pk": 2834489, "translation": "NET", "book": 12, "chapter": 8, "verse": 22, "text": "So Edom has remained free from Judah\u2019s control to this very day. At that same time Libnah also rebelled.", "comment": "tn Heb \u201cand Edom rebelled from under the hand of Judah until this day.\u201d"}, {"pk": 2834490, "translation": "NET", "book": 12, "chapter": 8, "verse": 23, "text": "The rest of the events of Joram\u2019s reign, including a record of his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the acts of Joram and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834491, "translation": "NET", "book": 12, "chapter": 8, "verse": 24, "text": "Joram passed away and was buried with his ancestors in the city of David. His son Ahaziah replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834492, "translation": "NET", "book": 12, "chapter": 8, "verse": 25, "text": "In the twelfth year of the reign of Israel\u2019s King Joram, son of Ahab, Jehoram\u2019s son Ahaziah became king over Judah."}, {"pk": 2834493, "translation": "NET", "book": 12, "chapter": 8, "verse": 26, "text": "Ahaziah was twenty-two years old when he became king and he reigned for one year in Jerusalem. His mother was Athaliah, the granddaughter of King Omri of Israel.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Hebrew \u05d1\u05bc\u05b7\u05ea (bat), \u201cdaughter,\u201d can refer, as here to a granddaughter. See HALOT 166 s.v. \u05d1\u05bc\u05b7\u05ea."}, {"pk": 2834494, "translation": "NET", "book": 12, "chapter": 8, "verse": 27, "text": "He followed in the footsteps of Ahab\u2019s dynasty and did evil in the sight of the LORD, like Ahab\u2019s dynasty, for he was related to Ahab\u2019s family.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cand he walked in the way of the house of Ahab and did evil in the eyes of the Lord like the house of Ahab, for he was a relative by marriage of the house of Ahab.\u201d For this use of \u05d7\u05b2\u05ea\u05b7\u05df (khatan), normally \u201cson-in-law,\u201d see HALOT 365 s.v. \u05d7\u05b8\u05ea\u05b8\u05df. Ahab was Ahaziah\u2019s grandfather on his mother\u2019s side."}, {"pk": 2834495, "translation": "NET", "book": 12, "chapter": 8, "verse": 28, "text": "He joined Ahab\u2019s son Joram in a battle against King Hazael of Syria at Ramoth Gilead in which the Syrians defeated Joram."}, {"pk": 2834496, "translation": "NET", "book": 12, "chapter": 8, "verse": 29, "text": "King Joram returned to Jezreel to recover from the wounds he received from the Syrians in Ramah when he fought against King Hazael of Syria. King Ahaziah son of Jehoram of Judah went down to visit Joram son of Ahab in Jezreel, for he was ill.", "comment": "tn Heb \u201cwhich the Syrians inflicted [on] him.\u201d
tn Heb \u201cto see.\u201d"}, {"pk": 2834497, "translation": "NET", "book": 12, "chapter": 9, "verse": 1, "text": "Now Elisha the prophet summoned a member of the prophetic guild and told him, \u201cTuck your robes into your belt, take this container of olive oil in your hand, and go to Ramoth Gilead.", "comment": "tn Or \u201cflask.\u201d
tn Heb \u201cone of the sons of the prophets.\u201d"}, {"pk": 2834498, "translation": "NET", "book": 12, "chapter": 9, "verse": 2, "text": "When you arrive there, look for Jehu son of Jehoshaphat son of Nimshi and take him aside into an inner room.", "comment": "tn Heb \u201cand go and set him apart from his brothers and bring him into an inner room in an inner room.\u201d"}, {"pk": 2834499, "translation": "NET", "book": 12, "chapter": 9, "verse": 3, "text": "Take the container of olive oil, pour it over his head, and say, \u2018This is what the LORD says, \u201cI have designated you as king over Israel.\u201d\u2019 Then open the door and run away quickly!\u201d", "comment": "tn Heb \u201cand open the door and run away and do not delay.\u201d
tn Heb \u201canointed.\u201d"}, {"pk": 2834500, "translation": "NET", "book": 12, "chapter": 9, "verse": 4, "text": "So the young prophet went to Ramoth Gilead.", "comment": "tc Heb \u201cthe young man, the young man, the prophet.\u201d The MT is probably dittographic, the phrase \u201cthe young man\u201d being accidentally repeated. The phrases \u201cthe young man\u201d and \u201cthe prophet\u201d are appositional, with the latter qualifying more specifically the former."}, {"pk": 2834501, "translation": "NET", "book": 12, "chapter": 9, "verse": 5, "text": "When he arrived, the officers of the army were sitting there. So he said, \u201cI have a message for you, O officer.\u201d Jehu asked, \u201cFor which one of us?\u201d He replied, \u201cFor you, O officer.\u201d", "comment": "tn Heb \u201cand he arrived and look, the officers of the army were sitting.\u201d
tn Heb \u201c[there is] a word for me to you, O officer.\u201d
tn Heb \u201cTo whom from all of us?\u201d"}, {"pk": 2834502, "translation": "NET", "book": 12, "chapter": 9, "verse": 6, "text": "So Jehu got up and went inside. Then the prophet poured the olive oil on his head and said to him, \u201cThis is what the LORD God of Israel says, \u2018I have designated you as king over the LORD\u2019s people Israel.", "comment": "tn Heb \u201che\u201d; the referent (the prophet) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Jehu) has been specified in the translation for clarity."}, {"pk": 2834503, "translation": "NET", "book": 12, "chapter": 9, "verse": 7, "text": "You will destroy the family of your master Ahab. I will get revenge against Jezebel for the shed blood of my servants the prophets and for the shed blood of all the LORD\u2019s servants.", "comment": "tn Or \u201cstrike down the house of Ahab your master.\u201d
tn Heb \u201cI will avenge the shed blood of my servants the prophets and the shed blood of all the servants of the Lord from the hand of Jezebel.\u201d"}, {"pk": 2834504, "translation": "NET", "book": 12, "chapter": 9, "verse": 8, "text": "Ahab\u2019s entire family will die. I will cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated.", "comment": "tc The LXX has the second person, \u201cyou.\u201d
tn Heb \u201cand I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or, \u2018abandoned\u2019] in Israel.\u201d On the phrase \u05d5\u05b0\u05e2\u05b8\u05e6\u05d5\u05bc\u05e8 \u05d5\u05b0\u05e2\u05b8\u05d6\u05d5\u05bc\u05d1 (v\u00ff\u2019atsur v\u00ff\u2019azur, translated here \u201cweak and incapacitated\u201d) see the note at 1 Kgs 14:10."}, {"pk": 2834505, "translation": "NET", "book": 12, "chapter": 9, "verse": 9, "text": "I will make Ahab\u2019s dynasty like those of Jeroboam son of Nebat and Baasha son of Ahijah.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2834506, "translation": "NET", "book": 12, "chapter": 9, "verse": 10, "text": "Dogs will devour Jezebel on the plot of ground in Jezreel; she will not be buried.\u2019\u201d Then he opened the door and ran away.", "comment": "sn Note how the young prophet greatly expands the message Elisha had given to him. In addition to lengthening the introductory formula (by adding \u201cthe God of Israel\u201d) and the official declaration that accompanies the act of anointing (by adding \u201cthe Lord\u2019s people\u201d), he goes on to tell how Jehu will become king (by a revolt against Ahab\u2019s dynasty), makes it clear that Jehu will be an instrument of divine vengeance, and predicts the utter annihilation of Ahab\u2019s family and the violent death of Jezebel."}, {"pk": 2834507, "translation": "NET", "book": 12, "chapter": 9, "verse": 11, "text": "When Jehu rejoined his master\u2019s servants, they asked him, \u201cIs everything all right? Why did this madman visit you?\u201d He replied, \u201cAh, it\u2019s not important. You know what kind of man he is and the kinds of things he says.\u201d", "comment": "tn Heb \u201cIs there peace?\u201d
tn Heb \u201cwent out to.\u201d
tc The MT has the singular, \u201che said,\u201d but many witnesses correctly read the plural.
tn Heb \u201cHe said, \u2018You, you know the man and his thoughts.\u2019\u201d Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu\u2019s reply."}, {"pk": 2834508, "translation": "NET", "book": 12, "chapter": 9, "verse": 12, "text": "But they said, \u201cYou\u2019re lying! Tell us what he said.\u201d So he told them what he had said. He also related how he had said, \u201cThis is what the LORD says, \u2018I have designated you as king over Israel.\u2019\u201d", "comment": "tn Heb \u201cSo he said, \u2018Like this and like this he said to me, saying.\u2019\u201d The words \u201clike this and like this\u201d are probably not a direct quote of Jehu\u2019s words to his colleagues. Rather this is the narrator\u2019s way of avoiding repetition and indicating that Jehu repeated, or at least summarized, what the prophet had said to him."}, {"pk": 2834509, "translation": "NET", "book": 12, "chapter": 9, "verse": 13, "text": "Each of them quickly took off his cloak and they spread them out at Jehu\u2019s feet on the steps. The trumpet was blown and they shouted, \u201cJehu is king!\u201d", "comment": "tn Heb \u201cand they hurried and took, each one his garment, and they placed [them] beneath him on the bone [?] of the steps.\u201d The precise nuance of \u05d2\u05b6\u05e8\u05b6\u05dd (gerem), \u201cbone,\u201d is unclear. Some suggest the nuance \u201cbare\u201d here; it may be a technical architectural term in this context.
tn Heb \u201chis\u201d; the referent (Jehu) has been specified in the translation for clarity.
tn Heb \u201cthey blew the trumpet.\u201d This has been translated as a passive to avoid the implication that the same ones who shouted had all blown trumpets.
tn Or \u201chas become.\u201d"}, {"pk": 2834510, "translation": "NET", "book": 12, "chapter": 9, "verse": 14, "text": "Then Jehu son of Jehoshaphat son of Nimshi conspired against Joram. Now Joram had been in Ramoth Gilead with the whole Israelite army, guarding against an invasion by King Hazael of Syria.", "comment": "tn Heb \u201che and all Israel.\u201d"}, {"pk": 2834511, "translation": "NET", "book": 12, "chapter": 9, "verse": 15, "text": "But King Joram had returned to Jezreel to recover from the wounds he received from the Syrians when he fought against King Hazael of Syria. Jehu told his supporters, \u201cIf you really want me to be king, then don\u2019t let anyone escape from the city to go and warn Jezreel.\u201d", "comment": "tn Heb \u201cwhich the Syrians inflicted [on] him.\u201d
tn Heb \u201cIf this is your desire.\u201d \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) refers here to the seat of the emotions and will. For other examples of this use of the word, see BDB 660-61 s.v.
tn The words \u201chis supporters\u201d are added for clarification.
sn See 2 Kgs 8:28\u201329a."}, {"pk": 2834512, "translation": "NET", "book": 12, "chapter": 9, "verse": 16, "text": "Jehu drove his chariot to Jezreel, for Joram was recuperating there. (Now King Ahaziah of Judah had come down to visit Joram.)", "comment": "tn Heb \u201clying down.\u201d
tn Heb \u201crode [or, \u2018mounted\u2019] and went.\u201d
tn Heb \u201cto see.\u201d"}, {"pk": 2834513, "translation": "NET", "book": 12, "chapter": 9, "verse": 17, "text": "Now the watchman was standing on the tower in Jezreel and saw Jehu\u2019s troops approaching. He said, \u201cI see troops!\u201d Jehoram ordered, \u201cSend a rider out to meet them and have him ask, \u2018Is everything all right?\u2019\u201d", "comment": "tn Heb \u201cGet a rider and send [him] to meet him and let him ask, \u2018Is there peace?\u2019\u201d
tn Heb \u201cthe quantity [of the men] of Jehu, when he approached.\u201d Elsewhere \u05e9\u05c1\u05b4\u05e4\u05b0\u05e2\u05b7\u05d4 (shif\u2019ah), \u201cquantity,\u201d is used of a quantity of camels (Isa 60:6) or horses (Ezek 26:10) and of an abundance of water (Job 22:11; 38:34).
tn The term \u05e9\u05c1\u05b4\u05e4\u05b0\u05e2\u05b7\u05ea (shifat) appears to be a construct form of the noun, but no genitive follows.
tn Heb \u201csaid.\u201d"}, {"pk": 2834514, "translation": "NET", "book": 12, "chapter": 9, "verse": 18, "text": "So the horseman went to meet him and said, \u201cThis is what the king says, \u2018Is everything all right?\u2019\u201d Jehu replied, \u201cNone of your business! Follow me.\u201d The watchman reported, \u201cThe messenger reached them, but hasn\u2019t started back.\u201d", "comment": "tn Heb \u201cIs there peace?\u201d
tn Heb \u201cthe rider of the horse.\u201d
tn Heb \u201cWhat concerning you and concerning peace?\u201d That is, \u201cWhat concern is that to you?\u201d"}, {"pk": 2834515, "translation": "NET", "book": 12, "chapter": 9, "verse": 19, "text": "So he sent a second horseman out to them and he said, \u201cThis is what the king says, \u2018Is everything all right?\u2019\u201d Jehu replied, \u201cNone of your business! Follow me.\u201d", "comment": "tn Heb \u201cand he came to them.\u201d
tc The MT has simply \u201cpeace,\u201d omitting the prefixed interrogative particle. It is likely that the particle has been accidentally omitted; several ancient witnesses include it or assume its presence."}, {"pk": 2834516, "translation": "NET", "book": 12, "chapter": 9, "verse": 20, "text": "The watchman reported, \u201cHe reached them, but hasn\u2019t started back. The one who drives the lead chariot drives like Jehu son of Nimshi; he drives recklessly.\u201d", "comment": "tn Heb \u201cand the driving is like the driving of Jehu son of Nimshi.\u201d"}, {"pk": 2834517, "translation": "NET", "book": 12, "chapter": 9, "verse": 21, "text": "Jehoram ordered, \u201cHitch up my chariot.\u201d When his chariot had been hitched up, King Jehoram of Israel and King Ahaziah of Judah went out in their respective chariots to meet Jehu. They met up with him in the plot of land that had once belonged to Naboth of Jezreel.", "comment": "tn Heb \u201cthey found him.\u201d
tn Heb \u201cand he hitched up his chariot.\u201d
tn The words \u201cmy chariot\u201d are added for clarification.
tn Heb \u201ceach in his chariot and they went out.\u201d"}, {"pk": 2834518, "translation": "NET", "book": 12, "chapter": 9, "verse": 22, "text": "When Jehoram saw Jehu, he asked, \u201cIs everything all right, Jehu?\u201d He replied, \u201cHow can everything be all right as long as your mother Jezebel promotes idolatry and pagan practices?\u201d", "comment": "tn Heb \u201cHow [can there be] peace as long as the adulterous acts of Jezebel your mother and her many acts of sorcery [continue]?\u201d In this instance \u201cadulterous acts\u201d is employed metaphorically for idolatry. As elsewhere in the OT, worshiping other gods is viewed as spiritual adultery and unfaithfulness to the one true God. The phrase \u201cmany acts of sorcery\u201d could be taken literally, for Jezebel undoubtedly utilized pagan divination practices, but the phrase may be metaphorical, pointing to her devotion to pagan customs in general."}, {"pk": 2834519, "translation": "NET", "book": 12, "chapter": 9, "verse": 23, "text": "Jehoram turned his chariot around and took off. He said to Ahaziah, \u201cIt\u2019s a trap, Ahaziah!\u201d", "comment": "tn Heb \u201cDeceit, Ahaziah.\u201d
tn Heb \u201cand Jehoram turned his hands and fled.\u201d The phrase \u201cturned his hands\u201d refers to how he would have pulled on the reins in order to make his horses turn around."}, {"pk": 2834520, "translation": "NET", "book": 12, "chapter": 9, "verse": 24, "text": "Jehu aimed his bow and shot an arrow right between Jehoram\u2019s shoulders. The arrow went through his heart and he fell to his knees in his chariot.", "comment": "tn Heb \u201cwent out from.\u201d
tn Heb \u201cand Jehu filled his hand with the bow and he struck Jehoram between his shoulders.\u201d"}, {"pk": 2834521, "translation": "NET", "book": 12, "chapter": 9, "verse": 25, "text": "Jehu ordered his officer Bidkar, \u201cPick him up and throw him into the part of the field that once belonged to Naboth of Jezreel. Remember, you and I were riding together behind his father Ahab, when the LORD pronounced this judgment on him,", "comment": "tn Heb \u201csaid to.\u201d"}, {"pk": 2834522, "translation": "NET", "book": 12, "chapter": 9, "verse": 26, "text": "\u2018\u201cKnow for sure that I saw the shed blood of Naboth and his sons yesterday,\u201d says the LORD, \u201cand that I will give you what you deserve right here in this plot of land,\u201d says the LORD.\u2019 So now pick him up and throw him into this plot of land, just as the LORD said.\u201d", "comment": "tn Heb \u201cand I will repay you in this plot of land.\u201d
tn Heb \u201caccording to the word of the Lord.\u201d"}, {"pk": 2834523, "translation": "NET", "book": 12, "chapter": 9, "verse": 27, "text": "When King Ahaziah of Judah saw what happened, he took off up the road to Beth Haggan. Jehu chased him and ordered, \u201cShoot him too.\u201d They shot him while he was driving his chariot up the ascent of Gur near Ibleam. He fled to Megiddo and died there.", "comment": "tn After Jehu\u2019s order (\u201ckill him too\u201d), the MT has simply, \u201cto the chariot in the ascent of Gur which is near Ibleam.\u201d The main verb in the clause, \u201cthey shot him\u201d (\u05d5\u05b7\u05d9\u05bc\u05b4\u05db\u05b0\u05d4\u05d5\u05bc, vayyikhhu), has been accidentally omitted by virtual haplography/homoioteleuton. Note that the immediately preceding form \u05d4\u05b7\u05db\u05bc\u05bb\u05d4\u05d5\u05bc (hakkuhu), \u201cshoot him,\u201d ends with the same suffix.
tn Heb \u201cand Ahaziah king of Judah saw and fled.\u201d
map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1."}, {"pk": 2834524, "translation": "NET", "book": 12, "chapter": 9, "verse": 28, "text": "His servants took his body back to Jerusalem and buried him in his tomb with his ancestors in the city of David.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cdrove him.\u201d"}, {"pk": 2834525, "translation": "NET", "book": 12, "chapter": 9, "verse": 29, "text": "Ahaziah had become king over Judah in the eleventh year of Joram son of Ahab."}, {"pk": 2834526, "translation": "NET", "book": 12, "chapter": 9, "verse": 30, "text": "Jehu approached Jezreel. When Jezebel heard the news, she put on some eye liner, fixed up her hair, and leaned out the window.", "comment": "tn Heb \u201cshe fixed her eyes with antimony.\u201d Antimony (\u05e4\u05bc\u05d5\u05bc\u05da\u05b0, pukh) was used as a cosmetic. The narrator portrays her as a prostitute (see Jer 4:30), a role she has played in the spiritual realm (see the note at v. 22)."}, {"pk": 2834527, "translation": "NET", "book": 12, "chapter": 9, "verse": 31, "text": "When Jehu came through the gate, she said, \u201cIs everything all right, Zimri, murderer of his master?\u201d", "comment": "sn Jezebel associates Jehu with another assassin, Zimri, who approximately 44 years before had murdered King Elah, only to meet a violent death just a few days later (1 Kgs 16:9\u201320). On the surface Jezebel\u2019s actions seem contradictory. On the one hand, she beautifies herself as if to seduce Jehu, but on the other hand, she insults and indirectly threatens him with this comparison to Zimri. Upon further reflection, however, her actions reveal a clear underlying motive. She wants to retain her power, not to mention her life. By beautifying herself, she appeals to Jehu\u2019s sexual impulses; by threatening him, she reminds him that he is in the same precarious position as Zimri. But, if he makes Jezebel his queen, he can consolidate his power. In other words through her actions and words Jezebel is saying to Jehu, \u201cYou desire me, don\u2019t you? And you need me!\u201d"}, {"pk": 2834528, "translation": "NET", "book": 12, "chapter": 9, "verse": 32, "text": "He looked up at the window and said, \u201cWho is on my side? Who?\u201d Two or three eunuchs looked down at him.", "comment": "tn Heb \u201ctwo, three.\u201d The narrator may be intentionally vague or uncertain here, or the two numbers may represent alternate traditions."}, {"pk": 2834529, "translation": "NET", "book": 12, "chapter": 9, "verse": 33, "text": "He said, \u201cThrow her down!\u201d So they threw her down, and when she hit the ground, her blood splattered against the wall and the horses, and Jehu drove his chariot over her.", "comment": "tn Heb \u201cand he trampled her.\u201d
tn The words \u201cwhen she hit the ground\u201d are added for stylistic reasons."}, {"pk": 2834530, "translation": "NET", "book": 12, "chapter": 9, "verse": 34, "text": "He went inside and had a meal. Then he said, \u201cDispose of this accursed woman\u2019s corpse. Bury her, for after all, she was a king\u2019s daughter.\u201d", "comment": "tn Heb \u201cand he went and ate and drank.\u201d
tn Heb \u201cAttend to this accursed woman and bury her for she was the daughter of a king.\u201d"}, {"pk": 2834531, "translation": "NET", "book": 12, "chapter": 9, "verse": 35, "text": "But when they went to bury her, they found nothing left but the skull, feet, and palms of the hands.", "comment": "tn Heb \u201cthey did not find her, except for.\u201d"}, {"pk": 2834532, "translation": "NET", "book": 12, "chapter": 9, "verse": 36, "text": "When they went back and told him, he said, \u201cThe LORD\u2019s word through his servant, Elijah the Tishbite, has come to pass. He warned, \u2018In the plot of land at Jezreel, dogs will devour Jezebel\u2019s flesh.", "comment": "tn Heb \u201cIt is the word of the Lord, which he spoke by the hand of his servant, Elijah the Tishbite, saying.\u201d"}, {"pk": 2834533, "translation": "NET", "book": 12, "chapter": 9, "verse": 37, "text": "Jezebel\u2019s corpse will be like manure on the surface of the ground in the plot of land at Jezreel. People will not be able to even recognize her.\u2019\u201d", "comment": "tn Heb \u201cso that they will not say, \u2018This is Jezebel.\u2019\u201d"}, {"pk": 2834534, "translation": "NET", "book": 12, "chapter": 10, "verse": 1, "text": "Ahab had seventy sons living in Samaria. So Jehu wrote letters and sent them to Samaria to the leading officials of Jezreel and to the guardians of Ahab\u2019s dynasty. This is what the letters said,", "comment": "tn Heb \u201cto the officers of Jezreel, the elders, and to the guardians of Ahab, saying.\u201d It is not certain why the officials of Jezreel would be in Samaria. They may have fled there after they heard what happened to Joram and before Jehu entered the city. They would have had time to flee while Jehu was pursuing Ahaziah.
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834535, "translation": "NET", "book": 12, "chapter": 10, "verse": 2, "text": "\u201cYou have with you the sons of your master, chariots and horses, a fortified city, and weapons. So when this letter arrives,", "comment": "tn Heb \u201cAnd now when this letter comes to you \u2013 with you are the sons of your master and with you are chariots and horses and a fortified city and weapons.\u201d"}, {"pk": 2834536, "translation": "NET", "book": 12, "chapter": 10, "verse": 3, "text": "pick the best and most capable of your master\u2019s sons, place him on his father\u2019s throne, and defend your master\u2019s dynasty.\u201d", "comment": "tn Or \u201cfight for.\u201d
tn Hebrew \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 (yashar) does not have its normal moral/ethical nuance here (\u201cupright\u201d), but a more neutral sense of \u201cproper, right, suitable.\u201d For the gloss \u201ccapable,\u201d see HALOT 450 s.v. \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8."}, {"pk": 2834537, "translation": "NET", "book": 12, "chapter": 10, "verse": 4, "text": "They were absolutely terrified and said, \u201cLook, two kings could not stop him! How can we?\u201d", "comment": "tn Heb \u201cdid not stand before him.\u201d
tn Heb \u201cHow can we stand?\u201d
tn Heb \u201cthey were very, very afraid.\u201d The term \u05de\u05b0\u05d0\u05b9\u05d3 (me\u2019od) \u201cvery,\u201d is repeated for emphasis."}, {"pk": 2834538, "translation": "NET", "book": 12, "chapter": 10, "verse": 5, "text": "So the palace supervisor, the city commissioner, the leaders, and the guardians sent this message to Jehu, \u201cWe are your subjects! Whatever you say, we will do. We will not make anyone king. Do what you consider proper.\u201d", "comment": "tn Or \u201celders.\u201d
tn Heb \u201cDo what is good in your eyes.\u201d
tn Heb \u201cservants.\u201d
tn Heb \u201cthe one who was over the house.\u201d
tn Heb \u201cthe one who was over the city.\u201d"}, {"pk": 2834539, "translation": "NET", "book": 12, "chapter": 10, "verse": 6, "text": "He wrote them a second letter, saying, \u201cIf you are really on my side and are willing to obey me, then take the heads of your master\u2019s sons and come to me in Jezreel at this time tomorrow.\u201d Now the king had seventy sons, and the prominent men of the city were raising them.", "comment": "tn Heb \u201cgreat,\u201d probably in wealth, position, and prestige.
tn Heb \u201cIf you are mine and you are listening to my voice.\u201d
sn Jehu\u2019s command is intentionally vague. Does he mean that they should bring the guardians (those who are \u201cheads\u201d over Ahab\u2019s sons) for a meeting, or does he mean that they should bring the literal heads of Ahab\u2019s sons with them? (So LXX, Syriac Peshitta, and some mss of the Targum) The city leaders interpret his words in the literal sense, but Jehu\u2019s command is so ambiguous he is able to deny complicity in the executions (see v. 9)."}, {"pk": 2834540, "translation": "NET", "book": 12, "chapter": 10, "verse": 7, "text": "When they received the letter, they seized the king\u2019s sons and executed all seventy of them. They put their heads in baskets and sent them to him in Jezreel.", "comment": "tn Heb \u201cand when the letter came to them, they took the sons of the king and slaughtered seventy men.\u201d"}, {"pk": 2834541, "translation": "NET", "book": 12, "chapter": 10, "verse": 8, "text": "The messenger came and told Jehu, \u201cThey have brought the heads of the king\u2019s sons.\u201d Jehu said, \u201cStack them in two piles at the entrance of the city gate until morning.\u201d", "comment": "tn Heb \u201chim\u201d; the referent (Jehu) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Jehu) has been specified in the translation for clarity."}, {"pk": 2834542, "translation": "NET", "book": 12, "chapter": 10, "verse": 9, "text": "In the morning he went out and stood there. Then he said to all the people, \u201cYou are innocent. I conspired against my master and killed him. But who struck down all of these men?"}, {"pk": 2834543, "translation": "NET", "book": 12, "chapter": 10, "verse": 10, "text": "Therefore take note that not one of the judgments the LORD announced against Ahab\u2019s dynasty has failed to materialize. The LORD had done what he announced through his servant Elijah.\u201d", "comment": "tn Heb \u201cKnow then that there has not fallen from the word of the Lord to the ground that which the Lord spoke against the house of Ahab. The Lord has done that which he spoke by the hand of his servant Elijah.\u201d"}, {"pk": 2834544, "translation": "NET", "book": 12, "chapter": 10, "verse": 11, "text": "Then Jehu killed all who were left of Ahab\u2019s family in Jezreel, and all his nobles, close friends, and priests. He left no survivors."}, {"pk": 2834545, "translation": "NET", "book": 12, "chapter": 10, "verse": 12, "text": "Jehu then left there and set out for Samaria. While he was traveling through Beth Eked of the Shepherds,", "comment": "tn Heb \u201cand he arose and went and came to Samaria.\u201d"}, {"pk": 2834546, "translation": "NET", "book": 12, "chapter": 10, "verse": 13, "text": "Jehu encountered the relatives of King Ahaziah of Judah. He asked, \u201cWho are you?\u201d They replied, \u201cWe are Ahaziah\u2019s relatives. We have come down to see how the king\u2019s sons and the queen mother\u2019s sons are doing.\u201d", "comment": "tn Or \u201cbrothers.\u201d
tn Heb \u201cfound.\u201d
tn Heb \u201cfor the peace of.\u201d"}, {"pk": 2834547, "translation": "NET", "book": 12, "chapter": 10, "verse": 14, "text": "He said, \u201cCapture them alive!\u201d So they captured them alive and then executed all forty-two of them in the cistern at Beth Eked. He left no survivors."}, {"pk": 2834548, "translation": "NET", "book": 12, "chapter": 10, "verse": 15, "text": "When he left there, he met Jehonadab, son of Rekab, who had been looking for him. Jehu greeted him and asked, \u201cAre you as committed to me as I am to you?\u201d Jehonadab answered, \u201cI am!\u201d Jehu replied, \u201cIf so, give me your hand.\u201d So he offered his hand and Jehu pulled him up into the chariot.", "comment": "tn Heb \u201cand he blessed him and said to him.\u201d
tn Heb \u201cfound.\u201d
tn Heb \u201cand he went from there and found Jehonadab son of Rekab [who was coming] to meet him.\u201d
tn Heb \u201cIs there with your heart [what is] right, as my heart [is] with your heart?\u201d
tc Heb \u201cJehonadab said, \u2018There is and there is. Give your hand.\u2019\u201d If the text is allowed to stand, there are two possible ways to understand the syntax of \u05d5\u05b8\u05d9\u05b5\u05e9\u05c1 (vayesh), \u201cand there is\u201d: (1) The repetition of \u05d9\u05b5\u05e9\u05c1 (yesh, \u201cthere is and there is\u201d) could be taken as emphatic, \u201cindeed I am.\u201d In this case, the entire statement could be taken as Jehonadab\u2019s words or one could understand the words \u201cgive your hand\u201d as Jehu\u2019s. In the latter case the change in speakers is unmarked. (2) \u05d5\u05b8\u05d9\u05b5\u05e9\u05c1 begins Jehu\u2019s response and has a conditional force, \u201cif you are.\u201d In this case, the transition in speakers is unmarked. However, it is possible that \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 (vayyo\u2019mer), \u201cand he said,\u201d or \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d9\u05b5\u05d4\u05d5\u05bc\u05d0 (vayyo\u2019mer yehu), \u201cand Jehu said,\u201d originally appeared between \u05d9\u05b5\u05e9\u05c1 and \u05d5\u05b8\u05d9\u05b5\u05e9\u05c1 and has accidentally dropped from the text by homoioarcton (note that both the proposed \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 and \u05d5\u05b8\u05d9\u05b5\u05e9\u05c1 begin with vav, \u05d5). The present translation assumes such a textual reconstruction; it is supported by the LXX, Syriac Peshitta, and Vulgate.
tn Heb \u201che\u201d; the referent (Jehu) has been specified in the translation for clarity."}, {"pk": 2834549, "translation": "NET", "book": 12, "chapter": 10, "verse": 16, "text": "Jehu said, \u201cCome with me and see how zealous I am for the LORD\u2019s cause.\u201d So he took him along in his chariot.", "comment": "tn Heb \u201che\u201d; the referent (Jehu) has been specified in the translation for clarity.
tn Heb \u201cand see my zeal for the Lord.\u201d
tc The MT has a plural form, but this is most likely an error. The LXX, Syriac Peshitta, and Vulgate all have the singular."}, {"pk": 2834550, "translation": "NET", "book": 12, "chapter": 10, "verse": 17, "text": "He went to Samaria and exterminated all the members of Ahab\u2019s family who were still alive in Samaria, just as the LORD had announced to Elijah.", "comment": "tn Heb \u201caccording to the word of the Lord which he spoke to Elijah.\u201d
tn Heb \u201cand he struck down all the remaining ones to Ahab in Samaria until he destroyed him.\u201d"}, {"pk": 2834551, "translation": "NET", "book": 12, "chapter": 10, "verse": 18, "text": "Jehu assembled all the people and said to them, \u201cAhab worshiped Baal a little; Jehu will worship him with great devotion.", "comment": "tn Heb \u201cmuch\u201d or \u201cgreatly.\u201d
tn Or \u201cserved.
tn Or \u201cserve.\u201d"}, {"pk": 2834552, "translation": "NET", "book": 12, "chapter": 10, "verse": 19, "text": "So now, bring to me all the prophets of Baal, as well as all his servants and priests. None of them must be absent, for I am offering a great sacrifice to Baal. Any of them who fail to appear will lose their lives.\u201d But Jehu was tricking them so he could destroy the servants of Baal.", "comment": "tn Heb \u201cand now, all the prophets of Baal, all his servants and all his priests summon to me.\u201d
tn Heb \u201cacted with deception [or, \u2018trickery\u2019].\u201d"}, {"pk": 2834553, "translation": "NET", "book": 12, "chapter": 10, "verse": 20, "text": "Then Jehu ordered, \u201cMake arrangements for a celebration for Baal.\u201d So they announced it.", "comment": "tn Heb \u201cset apart\u201d; or \u201cobserve as holy.\u201d"}, {"pk": 2834554, "translation": "NET", "book": 12, "chapter": 10, "verse": 21, "text": "Jehu sent invitations throughout Israel, and all the servants of Baal came; not one was absent. They arrived at the temple of Baal and filled it up from end to end.", "comment": "tn Heb \u201cand the house of Baal was filled mouth to mouth.\u201d"}, {"pk": 2834555, "translation": "NET", "book": 12, "chapter": 10, "verse": 22, "text": "Jehu ordered the one who was in charge of the wardrobe, \u201cBring out robes for all the servants of Baal.\u201d So he brought out robes for them.", "comment": "tn Heb \u201cand he said to the one who was over the wardrobe.\u201d"}, {"pk": 2834556, "translation": "NET", "book": 12, "chapter": 10, "verse": 23, "text": "Then Jehu and Jehonadab son of Rekab went to the temple of Baal. Jehu said to the servants of Baal, \u201cMake sure there are no servants of the LORD here with you; there must be only servants of Baal.\u201d", "comment": "tn Heb \u201cSearch carefully and observe so that there are not here with you any servants of the Lord, only the servants of Baal.\u201d
tn Heb \u201che\u201d; the referent (Jehu) has been specified in the translation for clarity."}, {"pk": 2834557, "translation": "NET", "book": 12, "chapter": 10, "verse": 24, "text": "They went inside to offer sacrifices and burnt offerings. Now Jehu had stationed eighty men outside. He had told them, \u201cIf any of the men inside get away, you will pay with your lives!\u201d", "comment": "tn Heb \u201cThe man who escapes from the men whom I am bringing into your hands, [it will be] his life in place of his life.\u201d"}, {"pk": 2834558, "translation": "NET", "book": 12, "chapter": 10, "verse": 25, "text": "When he finished offering the burnt sacrifice, Jehu ordered the royal guard and officers, \u201cCome in and strike them down! Don\u2019t let any escape!\u201d So the royal guard and officers struck them down with the sword and left their bodies lying there. Then they entered the inner sanctuary of the temple of Baal.", "comment": "tn Heb \u201crunners.\u201d
tn Heb \u201cand they threw.\u201d No object appears. According to M. Cogan and H. Tadmor (II Kings [AB], 116), this is an idiom for leaving a corpse unburied.
tn Heb \u201cand they came to the city of the house of Baal.\u201d It seems unlikely that a literal city is meant. Some emend \u05e2\u05b4\u05d9\u05e8 (\u2019ir), \u201ccity,\u201d to \u05d3\u05bc\u05b0\u05d1\u05b4\u05d9\u05e8 (d\u00ffvir) \u201choly place,\u201d or suggest that \u05e2\u05b4\u05d9\u05e8 is due to dittography of the immediately preceding \u05e2\u05b7\u05d3 (\u2019ad) \u201cto.\u201d Perhaps \u05e2\u05b4\u05d9\u05e8 is here a technical term meaning \u201cfortress\u201d or, more likely, \u201cinner room.\u201d"}, {"pk": 2834559, "translation": "NET", "book": 12, "chapter": 10, "verse": 26, "text": "They hauled out the sacred pillar of the temple of Baal and burned it."}, {"pk": 2834560, "translation": "NET", "book": 12, "chapter": 10, "verse": 27, "text": "They demolished the sacred pillar of Baal and the temple of Baal; it is used as a latrine to this very day.", "comment": "tn Or \u201cpulled down.\u201d
tn The verb \u201cthey demolished\u201d is repeated in the Hebrew text.
tn Heb \u201cand they made it into.\u201d
tn The consonantal text (Kethib) has the hapax legomenon \u05de\u05b7\u05d7\u05b2\u05e8\u05b8\u05d0\u05d5\u05b9\u05ea (makhara\u2019ot), \u201cplaces to defecate\u201d or \u201cdung houses\u201d (note the related noun \u05d7\u05e8\u05d0 (khr\u2019)/\u05d7\u05e8\u05d9 (khri), \u201cdung,\u201d HALOT 348-49 s.v. *\u05d7\u05b2\u05e8\u05b8\u05d0\u05b4\u05d9\u05dd). The marginal reading (Qere) glosses this, perhaps euphemistically, \u05de\u05d5\u05b9\u05e6\u05b8\u05d0\u05d5\u05b9\u05ea (motsa\u2019ot), \u201couthouses.\u201d"}, {"pk": 2834561, "translation": "NET", "book": 12, "chapter": 10, "verse": 28, "text": "So Jehu eradicated Baal worship from Israel.", "comment": "tn Heb \u201cdestroyed Baal.\u201d"}, {"pk": 2834562, "translation": "NET", "book": 12, "chapter": 10, "verse": 29, "text": "However, Jehu did not repudiate the sins which Jeroboam son of Nebat had encouraged Israel to commit; the golden calves remained in Bethel and Dan.", "comment": "tn Heb \u201cExcept the sins of Jeroboam son of Nebat which he caused Israel to commit, Jehu did not turn aside from after them \u2013 the golden calves which [were in] Bethel and which [were] in Dan.\u201d
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2834563, "translation": "NET", "book": 12, "chapter": 10, "verse": 30, "text": "The LORD said to Jehu, \u201cYou have done well. You have accomplished my will and carried out my wishes with regard to Ahab\u2019s dynasty. Therefore four generations of your descendants will rule over Israel.\u201d", "comment": "tn Heb \u201cBecause you have done well by doing what is proper in my eyes \u2013 according to all which was in my heart you have done to the house of Ahab \u2013 sons of four generations will sit for you on the throne of Israel.\u201d In the Hebrew text the Lord\u2019s statement is one long sentence (with a parenthesis). The translation above divides it into shorter sentences for stylistic reasons.sn Jehu ruled over Israel from approximately 841-814 b.c. Four of his descendants (Jehoahaz, Jehoash, Jeroboam II, and Zechariah) ruled from approximately 814-753 b.c. The dynasty came to an end when Shallum assassinated Zechariah in 753 b.c. See 2 Kgs 15:8\u201312."}, {"pk": 2834564, "translation": "NET", "book": 12, "chapter": 10, "verse": 31, "text": "But Jehu did not carefully and wholeheartedly obey the law of the LORD God of Israel. He did not repudiate the sins which Jeroboam had encouraged Israel to commit.", "comment": "tn Heb \u201cHe did not turn aside from the sins of Jeroboam which he caused Israel to commit.\u201d
tn Heb \u201cBut Jehu was not careful to walk in the law of the Lord God of Israel with all his heart.\u201d"}, {"pk": 2834565, "translation": "NET", "book": 12, "chapter": 10, "verse": 32, "text": "In those days the LORD began to reduce the size of Israel\u2019s territory. Hazael attacked their eastern border.", "comment": "tn Heb \u201cHazael struck them down in all the territory of Israel, from the Jordan on the east.\u201d In the Hebrew text the phrase \u201cfrom the Jordan on the east\u201d begins v. 33.
tn Heb \u201cbegan to cut off Israel.\u201d"}, {"pk": 2834566, "translation": "NET", "book": 12, "chapter": 10, "verse": 33, "text": "He conquered all the land of Gilead, including the territory of Gad, Reuben, and Manasseh, extending all the way from the Aroer in the Arnon Valley through Gilead to Bashan.", "comment": "tn Heb \u201call the land of Gilead, the Gadites, and the Reubenites, and the Manassehites, from Aroer which is near the Arnon Valley, and Gilead, and Bashan.\u201d"}, {"pk": 2834567, "translation": "NET", "book": 12, "chapter": 10, "verse": 34, "text": "The rest of the events of Jehu\u2019s reign, including all his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Jehu, and all which he did and all his strength, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834568, "translation": "NET", "book": 12, "chapter": 10, "verse": 35, "text": "Jehu passed away and was buried in Samaria. His son Jehoahaz replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834569, "translation": "NET", "book": 12, "chapter": 10, "verse": 36, "text": "Jehu reigned over Israel for twenty-eight years in Samaria."}, {"pk": 2834570, "translation": "NET", "book": 12, "chapter": 11, "verse": 1, "text": "When Athaliah the mother of Ahaziah saw that her son was dead, she was determined to destroy the entire royal line.", "comment": "tn Heb \u201cshe arose and she destroyed all the royal offspring.\u201d The verb \u05e7\u05d5\u05bc\u05dd (qum) \u201carise,\u201d is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125."}, {"pk": 2834571, "translation": "NET", "book": 12, "chapter": 11, "verse": 2, "text": "So Jehosheba, the daughter of King Joram and sister of Ahaziah, took Ahaziah\u2019s son Joash and sneaked him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. So he was hidden from Athaliah and escaped execution.", "comment": "tn Heb \u201cstole.\u201d
tn Heb \u201cand they hid him from Athaliah and he was not put to death.\u201d The subject of the plural verb (\u201cthey hid\u201d) is probably indefinite.
tn Heb \u201chim and his nurse in an inner room of beds.\u201d The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has \u201cand she put\u201d at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take \u201chim and his nurse\u201d as objects of the verb \u201cstole\u201d and understand \u201cin the bedroom\u201d as the place where the royal descendants were executed. The phrase \u05d1\u05bc\u05b7\u05d7\u05b2\u05d3\u05b7\u05e8 \u05d4\u05b7\u05de\u05bc\u05b4\u05d8\u05bc\u05d5\u05b9\u05ea (bakhadar hammittot), \u201can inner room of beds,\u201d is sometimes understood as referring to a bedroom (HALOT 293 s.v. \u05d7\u05b6\u05d3\u05b6\u05e8), though some prefer to see here a \u201croom where the covers and cloths were kept for the beds (HALOT 573 s.v. \u05de\u05b4\u05d8\u05bc\u05b8\u05ea). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid in the temple for six years."}, {"pk": 2834572, "translation": "NET", "book": 12, "chapter": 11, "verse": 3, "text": "He hid out with his nurse in the LORD\u2019s temple for six years, while Athaliah was ruling over the land.", "comment": "tn Heb \u201cand he was with her [in] the house of the Lord hiding.\u201d"}, {"pk": 2834573, "translation": "NET", "book": 12, "chapter": 11, "verse": 4, "text": "In the seventh year Jehoiada summoned the officers of the units of hundreds of the Carians and the royal bodyguard. He met with them in the LORD\u2019s temple. He made an agreement with them and made them swear an oath of allegiance in the LORD\u2019s temple. Then he showed them the king\u2019s son.", "comment": "tn Or \u201ccovenant.\u201d
sn The Carians were apparently a bodyguard, probably comprised of foreigners. See HALOT 497 s.v. \u05db\u05bc\u05b8\u05e8\u05b4\u05d9 and M. Cogan and H. Tadmor, II Kings (AB), 126.
tn Heb \u201cthe runners.\u201d
tn Heb \u201che brought them to himself.\u201d
tn Heb \u201cJehoiada sent and took.\u201d"}, {"pk": 2834574, "translation": "NET", "book": 12, "chapter": 11, "verse": 5, "text": "He ordered them, \u201cThis is what you must do. One third of the unit that is on duty during the Sabbath will guard the royal palace."}, {"pk": 2834575, "translation": "NET", "book": 12, "chapter": 11, "verse": 6, "text": "Another third of you will be stationed at the Foundation Gate. Still another third of you will be stationed at the gate behind the royal guard. You will take turns guarding the palace.", "comment": "tn Heb \u201cthe runners.\u201d
tn The meaning of \u05de\u05b7\u05e1\u05bc\u05b8\u05d7 (massakh) is not certain. The translation above, rather than understanding it as a genitive modifying \u201chouse,\u201d takes it as an adverb describing how the groups will guard the palace. See HALOT 605 s.v. \u05de\u05b7\u05e1\u05bc\u05b8\u05d7 for the proposed meaning \u201calternating\u201d (i.e., \u201cin turns\u201d).
tn Heb \u201cthe gate of Sur\u201d (followed by many English versions) but no such gate is mentioned elsewhere in the OT. The parallel account in 2 Chr 23:5 has \u201cFoundation Gate.\u201d \u05e1\u05d5\u05bc\u05e8 (sur), \u201cSur,\u201d may be a corruption of \u05d9\u05b0\u05e1\u05d5\u05b9\u05d3 (y\u00ffsod) \u201cfoundation,\u201d involving in part dalet-resh confusion."}, {"pk": 2834576, "translation": "NET", "book": 12, "chapter": 11, "verse": 7, "text": "The two units who are off duty on the Sabbath will guard the LORD\u2019s temple and protect the king.", "comment": "tn Verses 5b-7 read literally, \u201cthe third of you, the ones entering [on] the Sabbath and the ones guarding the guard of the house of the king, and the third in the gate of Sur, and the third in the gate behind the runners, and you will guard the guard of the house, alternating. And the two units of you, all the ones going out [on] the Sabbath, and they will guard the guard of the house of the Lord for the king.\u201d The precise meaning of this text is impossible to determine. It would appear that the Carians and royal bodyguard were divided into three units. One unit would serve during the Sabbath; the other two would be off duty on the Sabbath. Jehoiada divided the first unit into three groups and assigned them different locations. The two off duty units were assigned the task of guarding the king."}, {"pk": 2834577, "translation": "NET", "book": 12, "chapter": 11, "verse": 8, "text": "You must surround the king. Each of you must hold his weapon in his hand. Whoever approaches your ranks must be killed. You must accompany the king wherever he goes.\u201d", "comment": "tn Heb \u201cand be with the king in his going out and in his coming in.\u201d"}, {"pk": 2834578, "translation": "NET", "book": 12, "chapter": 11, "verse": 9, "text": "The officers of the units of hundreds did just as Jehoiada the priest ordered. Each of them took his men, those who were on duty during the Sabbath as well as those who were off duty on the Sabbath, and reported to Jehoiada the priest.", "comment": "tn Heb \u201ccame.\u201d
tn Heb \u201caccording to all that.\u201d"}, {"pk": 2834579, "translation": "NET", "book": 12, "chapter": 11, "verse": 10, "text": "The priest gave to the officers of the units of hundreds King David\u2019s spears and the shields that were kept in the LORD\u2019s temple."}, {"pk": 2834580, "translation": "NET", "book": 12, "chapter": 11, "verse": 11, "text": "The royal bodyguard took their stations, each holding his weapon in his hand. They lined up from the south side of the temple to the north side and stood near the altar and the temple, surrounding the king.", "comment": "tn Heb \u201cand the runners stood, each with his weapons in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.\u201d
tn Heb \u201cthe runners\u201d (also in v. 19)."}, {"pk": 2834581, "translation": "NET", "book": 12, "chapter": 11, "verse": 12, "text": "Jehoiada led out the king\u2019s son and placed on him the crown and the royal insignia. They proclaimed him king and poured olive oil on his head. They clapped their hands and cried out, \u201cLong live the king!\u201d", "comment": "tn Or \u201cthey made him king and anointed him.\u201d
tn Heb \u201che\u201d; the referent (Jehoiada) has been specified in the translation for clarity.
tn The Hebrew term \u05e2\u05b5\u05d3\u05d5\u05bc\u05ea (\u2019edut) normally means \u201cwitness\u201d or \u201ctestimony.\u201d Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. \u05e2\u05b5\u05d3\u05d5\u05bc\u05ea."}, {"pk": 2834582, "translation": "NET", "book": 12, "chapter": 11, "verse": 13, "text": "When Athaliah heard the royal guard shout, she joined the crowd at the LORD\u2019s temple.", "comment": "tn Heb \u201cshe came to the people.\u201d
tc The MT reads, \u201cand Athaliah heard the sound of the runners, the people.\u201d The term \u05d4\u05b8\u05e2\u05b8\u05dd (ha\u2019am), \u201cthe people,\u201d is probably a scribal addition anticipating the reference to the people later in the verse and in v. 14."}, {"pk": 2834583, "translation": "NET", "book": 12, "chapter": 11, "verse": 14, "text": "Then she saw the king standing by the pillar, according to custom. The officers stood beside the king with their trumpets and all the people of the land were celebrating and blowing trumpets. Athaliah tore her clothes and screamed, \u201cTreason, treason!\u201d", "comment": "tn Heb \u201cand she saw, and look.\u201d
tn Or \u201cconspiracy, conspiracy.\u201d"}, {"pk": 2834584, "translation": "NET", "book": 12, "chapter": 11, "verse": 15, "text": "Jehoiada the priest ordered the officers of the units of hundreds, who were in charge of the army, \u201cBring her outside the temple to the guards. Put the sword to anyone who follows her.\u201d The priest gave this order because he had decided she should not be executed in the LORD\u2019s temple.", "comment": "tn The Hebrew text also has, \u201cand said to them.\u201d This is redundant in English and has not been translated.
tn Heb \u201cranks.\u201d
tn Heb \u201cfor the priest had said, \u2018Let her not be put to death in the house of the Lord.\u2019\u201d"}, {"pk": 2834585, "translation": "NET", "book": 12, "chapter": 11, "verse": 16, "text": "They seized her and took her into the precincts of the royal palace through the horses\u2019 entrance. There she was executed.", "comment": "tn Heb \u201cand they placed hands on her, and she went the way of the entrance of the horses [into] the house of the king.\u201d"}, {"pk": 2834586, "translation": "NET", "book": 12, "chapter": 11, "verse": 17, "text": "Jehoiada then drew up a covenant between the LORD and the king and people, stipulating that they should be loyal to the LORD.", "comment": "tn Heb \u201cand Jehoiada made a covenant between the Lord and [between] the king and [between] the people, to become a people for the Lord, and between the king and [between] the people.\u201d The final words of the verse (\u201cand between the king and [between] the people\u201d) are probably accidentally repeated from earlier in the verse. They do not appear in the parallel account in 2 Chr 23:16. If retained, they probably point to an agreement governing how the king and people should relate to one another."}, {"pk": 2834587, "translation": "NET", "book": 12, "chapter": 11, "verse": 18, "text": "All the people of the land went and demolished the temple of Baal. They smashed its altars and idols to bits. They killed Mattan the priest of Baal in front of the altar. Jehoiada the priest then placed guards at the LORD\u2019s temple.", "comment": "tn Or \u201ctore down.\u201d
tn Or \u201cimages.\u201d
tn The Hebrew construction translated \u201csmashed\u2026to bits\u201d is emphatic. The adverbial infinitive absolute (\u05d4\u05b5\u05d9\u05d8\u05b5\u05d1 [hetev], \u201cwell\u201d) accompanying the Piel form of the verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05e8 (shavar), \u201cbreak,\u201d suggests thorough demolition.
tn Heb \u201cthe priest.\u201d Jehoiada\u2019s name is added for clarification."}, {"pk": 2834588, "translation": "NET", "book": 12, "chapter": 11, "verse": 19, "text": "He took the officers of the units of hundreds, the Carians, the royal bodyguard, and all the people of land, and together they led the king down from the LORD\u2019s temple. They entered the royal palace through the Gate of the Royal Bodyguard, and the king sat down on the royal throne.", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn Heb \u201cthe Gate of the Runners of the House of the King.\u201d"}, {"pk": 2834589, "translation": "NET", "book": 12, "chapter": 11, "verse": 20, "text": "All the people of the land celebrated, for the city had rest now that they had killed Athaliah with the sword in the royal palace."}, {"pk": 2834590, "translation": "NET", "book": 12, "chapter": 11, "verse": 21, "text": "(12:1) Jehoash was seven years old when he began to reign.", "comment": "sn Beginning with 11:21, the verse numbers through 12:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 11:21 ET = 12:1 HT, 12:1 ET = 12:2 HT, 12:2 ET = 12:3 HT, etc., through 12:21 ET = 12:22 HT. With 13:1 the verse numbers in the ET and HT are again the same.
tn Jehoash is an alternate name for Joash (see 11:2)."}, {"pk": 2834591, "translation": "NET", "book": 12, "chapter": 12, "verse": 1, "text": "(12:2) In Jehu\u2019s seventh year Jehoash became king; he reigned for forty years in Jerusalem. His mother was Zibiah, who was from Beer Sheba.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834592, "translation": "NET", "book": 12, "chapter": 12, "verse": 2, "text": "Throughout his lifetime Jehoash did what the LORD approved, just as Jehoiada the priest taught him.", "comment": "tn Heb \u201cand Jehoash did what was proper in the eyes of the Lord all his days.\u201d
tn Heb \u201cthat which.\u201d Jehoiada taught the king the Lord\u2019s will."}, {"pk": 2834593, "translation": "NET", "book": 12, "chapter": 12, "verse": 3, "text": "But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places."}, {"pk": 2834594, "translation": "NET", "book": 12, "chapter": 12, "verse": 4, "text": "Jehoash said to the priests, \u201cI place at your disposal all the consecrated silver that has been brought to the LORD\u2019s temple, including the silver collected from the census tax, the silver received from those who have made vows, and all the silver that people have voluntarily contributed to the LORD\u2019s temple.", "comment": "tn Heb \u201cthe silver of passing over a man.\u201d The precise meaning of the phrase is debated, but \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar), \u201cpass over,\u201d probably refers here to counting, suggesting the reference is to a census conducted for taxation purposes. See M. Cogan and H. Tadmor, II Kings (AB), 137.
tn The words \u201cI place at your disposal\u201d are added in the translation for clarification.
tn Heb \u201cthe silver of persons, his valuation.\u201d The precise meaning of the phrase is uncertain, but parallels in Lev 27 suggest that personal vows are referred to here. See M. Cogan and H. Tadmor, II Kings (AB), 137.
tn Heb \u201call the silver which goes up on the heart of a man to bring to the house of the Lord.\u201d"}, {"pk": 2834595, "translation": "NET", "book": 12, "chapter": 12, "verse": 5, "text": "The priests should receive the silver they need from the treasurers and repair any damage to the temple they discover.\u201d", "comment": "tn Heb \u201cLet the priests take for themselves, each from his treasurer, and let them repair the damage of the temple, with respect to all the damage that is found there.\u201d The word \u05de\u05b7\u05db\u05bc\u05b8\u05e8 (makar), translated here \u201ctreasurer,\u201d occurs only in this passage. Some suggest it means \u201cmerchant\u201d or \u201cbenefactor.\u201d Its usage in Ugaritic texts, where it appears in a list of temple officials, suggests that it refers in this context to individuals who were in charge of disbursing temple funds."}, {"pk": 2834596, "translation": "NET", "book": 12, "chapter": 12, "verse": 6, "text": "By the twenty-third year of King Jehoash\u2019s reign the priests had still not repaired the damage to the temple."}, {"pk": 2834597, "translation": "NET", "book": 12, "chapter": 12, "verse": 7, "text": "So King Jehoash summoned Jehoiada the priest along with the other priests, and said to them, \u201cWhy have you not repaired the damage to the temple? Now, take no more silver from your treasurers unless you intend to use it to repair the damage.\u201d", "comment": "tn Heb \u201cNow, do not take silver from your treasurers, because for the damages to the temple you must give it.\u201d"}, {"pk": 2834598, "translation": "NET", "book": 12, "chapter": 12, "verse": 8, "text": "The priests agreed not to collect silver from the people and relieved themselves of personal responsibility for the temple repairs.", "comment": "tn Heb \u201cand not to repair the damages to the temple.\u201d This does not mean that the priests were no longer interested in repairing the temple. As the following context makes clear, the priests decided to hire skilled workers to repair the damage to the temple, rather than trying to make the repairs themselves.
tn Outside of this passage the verb \u05d0\u05d5\u05bc\u05ea (\u2019ut) appears only in Gen 34:15\u201322."}, {"pk": 2834599, "translation": "NET", "book": 12, "chapter": 12, "verse": 9, "text": "Jehoiada the priest took a chest and drilled a hole in its lid. He placed it on the right side of the altar near the entrance of the LORD\u2019s temple. The priests who guarded the entrance would put into it all the silver brought to the LORD\u2019s temple.", "comment": "tn Heb \u201con the right side of the altar as a man enters.\u201d"}, {"pk": 2834600, "translation": "NET", "book": 12, "chapter": 12, "verse": 10, "text": "When they saw the chest was full of silver, the royal secretary and the high priest counted the silver that had been brought to the LORD\u2019s temple and bagged it up.", "comment": "tn Heb \u201cthe king\u2019s scribe.\u201d
tn Heb \u201cwent up and tied [it] and counted the silver that was found in the house of the Lord.\u201d The order of the clauses has been rearranged in the translation to make better sense in English, since it seems more logical to count the money before bagging it (cf. NIV, NCV, NRSV, NLT)."}, {"pk": 2834601, "translation": "NET", "book": 12, "chapter": 12, "verse": 11, "text": "They would then hand over the silver that had been weighed to the construction foremen assigned to the LORD\u2019s temple. They hired carpenters and builders to work on the LORD\u2019s temple,", "comment": "tn Heb \u201cwould give.\u201d
tn Heb \u201cdoers of the work.\u201d"}, {"pk": 2834602, "translation": "NET", "book": 12, "chapter": 12, "verse": 12, "text": "as well as masons and stonecutters. They bought wood and chiseled stone to repair the damage to the LORD\u2019s temple and also paid for all the other expenses.", "comment": "tn Heb \u201cand for all that which was going out concerning the house for repair.\u201d"}, {"pk": 2834603, "translation": "NET", "book": 12, "chapter": 12, "verse": 13, "text": "The silver brought to the LORD\u2019s temple was not used for silver bowls, trimming shears, basins, trumpets, or any kind of gold or silver implements."}, {"pk": 2834604, "translation": "NET", "book": 12, "chapter": 12, "verse": 14, "text": "It was handed over to the foremen who used it to repair the LORD\u2019s temple.", "comment": "tn Heb \u201cwas given.\u201d"}, {"pk": 2834605, "translation": "NET", "book": 12, "chapter": 12, "verse": 15, "text": "They did not audit the treasurers who disbursed the funds to the foremen, for they were honest.", "comment": "tn Heb \u201cgave.\u201d
tn Heb \u201cand they did not conduct a reckoning of the men who gave the silver into their hand to give to the doers of the work, for in honesty they were working.\u201d"}, {"pk": 2834606, "translation": "NET", "book": 12, "chapter": 12, "verse": 16, "text": "(The silver collected in conjunction with reparation offerings and sin offerings was not brought to the LORD\u2019s temple; it belonged to the priests.)"}, {"pk": 2834607, "translation": "NET", "book": 12, "chapter": 12, "verse": 17, "text": "At that time King Hazael of Syria attacked Gath and captured it. Hazael then decided to attack Jerusalem.", "comment": "tn Heb \u201cwent up and fought against.\u201d
tn Heb \u201cHazael set his face to go up against Jerusalem.\u201d"}, {"pk": 2834608, "translation": "NET", "book": 12, "chapter": 12, "verse": 18, "text": "King Jehoash of Judah collected all the sacred items that his ancestors Jehoshaphat, Jehoram, and Ahaziah, kings of Judah, had consecrated, as well as his own sacred items and all the gold that could be found in the treasuries of the LORD\u2019s temple and the royal palace. He sent it all to King Hazael of Syria, who then withdrew from Jerusalem.", "comment": "tn Heb \u201cwent up.\u201d
tn The object (\u201cit all\u201d) is supplied in the translation for clarification."}, {"pk": 2834609, "translation": "NET", "book": 12, "chapter": 12, "verse": 19, "text": "The rest of the events of Joash\u2019s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Joash, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834610, "translation": "NET", "book": 12, "chapter": 12, "verse": 20, "text": "His servants conspired against him and murdered Joash at Beth-Millo, on the road that goes down to Silla.", "comment": "tn Heb \u201cBeth Millo which goes down [toward] Silla.\u201d
tn Heb \u201crose up and conspired [with] a conspiracy.\u201d"}, {"pk": 2834611, "translation": "NET", "book": 12, "chapter": 12, "verse": 21, "text": "His servants Jozabad son of Shimeath and Jehozabad son of Shomer murdered him. He was buried with his ancestors in the city of David. His son Amaziah replaced him as king.", "comment": "tn Heb \u201cthey buried him.\u201d
tn Heb \u201cstruck him down and he died.\u201d"}, {"pk": 2834612, "translation": "NET", "book": 12, "chapter": 13, "verse": 1, "text": "In the twenty-third year of the reign of Judah\u2019s King Joash son of Ahaziah, Jehu\u2019s son Jehoahaz became king over Israel. He reigned in Samaria for seventeen years.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834613, "translation": "NET", "book": 12, "chapter": 13, "verse": 2, "text": "He did evil in the sight of the LORD. He continued in the sinful ways of Jeroboam son of Nebat who had encouraged Israel to sin; he did not repudiate those sins.", "comment": "tn Heb \u201cwalked after.\u201d
tn Heb \u201cin the eyes of.\u201d
tn Heb \u201che did not turn aside from it.\u201d"}, {"pk": 2834614, "translation": "NET", "book": 12, "chapter": 13, "verse": 3, "text": "The LORD was furious with Israel and handed them over to King Hazael of Syria and to Hazael\u2019s son Ben Hadad for many years.", "comment": "tn Heb \u201cand the anger of the Lord burned against.\u201d
tn Heb \u201che gave them into the hand of.\u201d
tn Heb \u201call the days.\u201d"}, {"pk": 2834615, "translation": "NET", "book": 12, "chapter": 13, "verse": 4, "text": "Jehoahaz asked for the LORD\u2019s mercy and the LORD responded favorably, for he saw that Israel was oppressed by the king of Syria.", "comment": "tn Heb \u201cand the Lord heard.\u201d
tn Heb \u201cappeased the face of the Lord.\u201d
tn Heb \u201cfor he saw the oppression of Israel, for the king of Syria oppressed them.\u201d"}, {"pk": 2834616, "translation": "NET", "book": 12, "chapter": 13, "verse": 5, "text": "The LORD provided a deliverer for Israel and they were freed from Syria\u2019s power. The Israelites once more lived in security.", "comment": "tn Heb \u201cand they went from under the hand of Syria.\u201d
sn The identity of this unnamed \u201cdeliverer\u201d is debated. For options see M. Cogan and H. Tadmor, II Kings (AB), 143.
tn Heb \u201cand the sons of Israel lived in their tents as before.\u201d"}, {"pk": 2834617, "translation": "NET", "book": 12, "chapter": 13, "verse": 6, "text": "But they did not repudiate the sinful ways of the family of Jeroboam, who encouraged Israel to sin; they continued in those sins. There was even an Asherah pole standing in Samaria.", "comment": "tc Heb \u201cin it he walked.\u201d The singular verb (\u05d4\u05b8\u05dc\u05b7\u05da\u05b0, halakh) is probably due to an error of haplography and should be emended to the plural (\u05d4\u05b8\u05dc\u05b0\u05db\u05bc\u05d5\u05bc, hal\u00ffku). Note that a vav immediately follows (on the form \u05d5\u05b0\u05d2\u05b7\u05dd, v\u00ffgam).
tn Heb \u201cthey did not turn away from.\u201d
tn Heb \u201chouse.\u201d
tn Or \u201can image of Asherah\u201d; ASV, NASB \u201cthe Asherah\u201d; NCV \u201cthe Asherah idol.\u201dsn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4)."}, {"pk": 2834618, "translation": "NET", "book": 12, "chapter": 13, "verse": 7, "text": "Jehoahaz had no army left except for fifty horsemen, ten chariots, and 10,000 foot soldiers. The king of Syria had destroyed his troops and trampled on them like dust.", "comment": "tn Heb \u201cand made them like dust for trampling.\u201d
tn Heb \u201cIndeed he did not leave to Jehoahaz people.\u201d The identity of the subject is uncertain, but the king of Syria, mentioned later in the verse, is a likely candidate.
tn Heb \u201cthem,\u201d i.e., the remainder of this troops."}, {"pk": 2834619, "translation": "NET", "book": 12, "chapter": 13, "verse": 8, "text": "The rest of the events of Jehoahaz\u2019s reign, including all his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Jehoahaz, and all which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834620, "translation": "NET", "book": 12, "chapter": 13, "verse": 9, "text": "Jehoahaz passed away and was buried in Samaria. His son Joash replaced him as king.", "comment": "tn Heb \u201cand they buried him.\u201d
tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834621, "translation": "NET", "book": 12, "chapter": 13, "verse": 10, "text": "In the thirty-seventh year of King Joash\u2019s reign over Judah, Jehoahaz\u2019s son Jehoash became king over Israel. He reigned in Samaria for sixteen years.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834622, "translation": "NET", "book": 12, "chapter": 13, "verse": 11, "text": "He did evil in the sight of the LORD. He did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin; he continued in those sins.", "comment": "tn Heb \u201cturn away from all.\u201d
tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cin it he walked.\u201d"}, {"pk": 2834623, "translation": "NET", "book": 12, "chapter": 13, "verse": 12, "text": "The rest of the events of Joash\u2019s reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "sn Jehoash and Joash are alternate forms of the same name.
tn Heb \u201cAs for the rest of the events of Joash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834624, "translation": "NET", "book": 12, "chapter": 13, "verse": 13, "text": "Joash passed away and Jeroboam succeeded him on the throne. Joash was buried in Samaria with the kings of Israel.", "comment": "tn Heb \u201clay down with his fathers.\u201d
tn Heb \u201csat on his throne.\u201d"}, {"pk": 2834625, "translation": "NET", "book": 12, "chapter": 13, "verse": 14, "text": "Now Elisha had a terminal illness. King Joash of Israel went down to visit him. He wept before him and said, \u201cMy father, my father! The chariot and horsemen of Israel!\u201d", "comment": "sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.
tn Heb \u201cNow Elisha was ill with the illness by which he would die.\u201d
tn Heb \u201cwent down to him.\u201d
tn Though the noun is singular here, it may be collective, in which case it could be translated \u201cchariots.\u201d"}, {"pk": 2834626, "translation": "NET", "book": 12, "chapter": 13, "verse": 15, "text": "Elisha told him, \u201cTake a bow and some arrows,\u201d and he did so.", "comment": "tn Heb \u201cand he took a bow and some arrows.\u201d"}, {"pk": 2834627, "translation": "NET", "book": 12, "chapter": 13, "verse": 16, "text": "Then Elisha told the king of Israel, \u201cAim the bow.\u201d He did so, and Elisha placed his hands on the king\u2019s hands.", "comment": "tn Heb \u201cCause your hand to ride on the bow.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cand he caused his hand to ride.\u201d"}, {"pk": 2834628, "translation": "NET", "book": 12, "chapter": 13, "verse": 17, "text": "Elisha said, \u201cOpen the east window,\u201d and he did so. Elisha said, \u201cShoot!\u201d and he did so. Elisha said, \u201cThis arrow symbolizes the victory the LORD will give you over Syria. You will annihilate Syria in Aphek!\u201d", "comment": "tn Heb \u201cThe arrow of victory of the Lord and the arrow of victory over Syria.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cHe opened [it].\u201d
tn Heb \u201cand he shot.\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity.
tn Heb \u201cyou will strike down Syria in Aphek until destruction.\u201d"}, {"pk": 2834629, "translation": "NET", "book": 12, "chapter": 13, "verse": 18, "text": "Then Elisha said, \u201cTake the arrows,\u201d and he did so. He told the king of Israel, \u201cStrike the ground!\u201d He struck the ground three times and stopped.", "comment": "tn Heb \u201cand he took [them].\u201d
tn Heb \u201che\u201d; the referent (Elisha) has been specified in the translation for clarity."}, {"pk": 2834630, "translation": "NET", "book": 12, "chapter": 13, "verse": 19, "text": "The prophet got angry at him and said, \u201cIf you had struck the ground five or six times, you would have annihilated Syria! But now, you will defeat Syria only three times.\u201d", "comment": "tn Heb \u201cman of God.\u201d
tn Heb \u201c[It was necessary] to strike five or six times, then you would strike down Syria until destruction.\u201d On the syntax of the infinitive construct, see GKC 349 \u00a7114.k."}, {"pk": 2834631, "translation": "NET", "book": 12, "chapter": 13, "verse": 20, "text": "Elisha died and was buried. Moabite raiding parties invaded the land at the beginning of the year.", "comment": "tn Heb \u201centered.\u201d
tn Heb \u201cand they buried him.\u201d
tc The MT reading \u05d1\u05bc\u05b8\u05d0 \u05e9\u05c1\u05b8\u05e0\u05b8\u05d4 (ba\u2019 shanah), \u201cit came, year,\u201d should probably be emended to \u05d1\u05bc\u05b0\u05d1\u05bc\u05b8\u05d0 \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05e0\u05b8\u05d4 (b\u00ffba\u2019 hashanah), \u201cat the coming [i.e., \u2018beginning\u2019] of the year.\u201d See M. Cogan and H. Tadmor, II Kings (AB), 148."}, {"pk": 2834632, "translation": "NET", "book": 12, "chapter": 13, "verse": 21, "text": "One day some men were burying a man when they spotted a raiding party. So they threw the dead man into Elisha\u2019s tomb. When the body touched Elisha\u2019s bones, the dead man came to life and stood on his feet.", "comment": "tn Heb \u201che\u201d; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.
tn Heb \u201cand it so happened [that] they.\u201d
tn Heb \u201cand look, they saw.\u201d
tn Heb \u201cthe man\u201d; the adjective \u201cdead\u201d has been supplied in the translation for clarity.
tn Heb \u201cthe man.\u201d"}, {"pk": 2834633, "translation": "NET", "book": 12, "chapter": 13, "verse": 22, "text": "Now King Hazael of Syria oppressed Israel throughout Jehoahaz\u2019s reign.", "comment": "tn Heb \u201call the days of Jehoahaz.\u201d"}, {"pk": 2834634, "translation": "NET", "book": 12, "chapter": 13, "verse": 23, "text": "But the LORD had mercy on them and felt pity for them. He extended his favor to them because of the promise he had made to Abraham, Isaac, and Jacob. He has been unwilling to destroy them or remove them from his presence to this very day.", "comment": "tn Heb \u201cuntil now.\u201d
tn Or \u201cshowed them compassion.\u201d
tn Heb \u201che turned to them.\u201d
tn Heb \u201cbecause of his covenant with.\u201d"}, {"pk": 2834635, "translation": "NET", "book": 12, "chapter": 13, "verse": 24, "text": "When King Hazael of Syria died, his son Ben Hadad replaced him as king."}, {"pk": 2834636, "translation": "NET", "book": 12, "chapter": 13, "verse": 25, "text": "Jehoahaz\u2019s son Jehoash took back from Ben Hadad son of Hazael the cities that he had taken from his father Jehoahaz in war. Joash defeated him three times and recovered the Israelite cities.", "comment": "tn Heb \u201cfrom the hand of.\u201d"}, {"pk": 2834637, "translation": "NET", "book": 12, "chapter": 14, "verse": 1, "text": "In the second year of the reign of Israel\u2019s King Joash son of Joahaz, Joash\u2019s son Amaziah became king over Judah.", "comment": "sn The referent here is Joash of Judah (see 12:21), not Joash of Israel, mentioned earlier in the verse.
sn The name Joahaz is an alternate form of Jehoahaz."}, {"pk": 2834638, "translation": "NET", "book": 12, "chapter": 14, "verse": 2, "text": "He was twenty-five years old when he began to reign, and he reigned for twenty-nine years in Jerusalem. His mother was Jehoaddan, who was from Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthe name of his mother.\u201d"}, {"pk": 2834639, "translation": "NET", "book": 12, "chapter": 14, "verse": 3, "text": "He did what the LORD approved, but not like David his father. He followed the example of his father Joash.", "comment": "tn Heb \u201che did what was proper in the eyes of the Lord.\u201d
tn Heb \u201caccording to all which Joash his father had done, he did.\u201d"}, {"pk": 2834640, "translation": "NET", "book": 12, "chapter": 14, "verse": 4, "text": "But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places."}, {"pk": 2834641, "translation": "NET", "book": 12, "chapter": 14, "verse": 5, "text": "When he had secured control of the kingdom, he executed the servants who had assassinated his father.", "comment": "tn Heb \u201che struck down his servants, the ones who had struck down the king, his father.\u201d
tn Heb \u201cwhen the kingdom was secure in his hand.\u201d"}, {"pk": 2834642, "translation": "NET", "book": 12, "chapter": 14, "verse": 6, "text": "But he did not execute the sons of the assassins. He obeyed the LORD\u2019s commandment as recorded in the law scroll of Moses, \u201cFathers must not be put to death for what their sons do, and sons must not be put to death for what their fathers do. A man must be put to death only for his own sin.\u201d", "comment": "tn Heb \u201cas it is written in the scroll of the law of Moses which the Lord commanded, saying.\u201d
sn This law is recorded in Deut 24:16.
tn Heb \u201con account of fathers.\u201d
tn Heb \u201con account of sons.\u201d"}, {"pk": 2834643, "translation": "NET", "book": 12, "chapter": 14, "verse": 7, "text": "He defeated 10,000 Edomites in the Salt Valley; he captured Sela in battle and renamed it Joktheel, a name it has retained to this very day.", "comment": "tn Or \u201cstruck down.\u201d"}, {"pk": 2834644, "translation": "NET", "book": 12, "chapter": 14, "verse": 8, "text": "Then Amaziah sent messengers to Jehoash son of Jehoahaz son of Jehu, king of Israel. He said, \u201cCome, let\u2019s meet face to face.\u201d", "comment": "tn Heb \u201clet us look at each other [in the] face.\u201d The expression refers here to meeting in battle. See v. 11."}, {"pk": 2834645, "translation": "NET", "book": 12, "chapter": 14, "verse": 9, "text": "King Jehoash of Israel sent this message back to King Amaziah of Judah, \u201cA thornbush in Lebanon sent this message to a cedar in Lebanon, \u2018Give your daughter to my son as a wife.\u2019 Then a wild animal of Lebanon came by and trampled down the thorn.", "comment": "sn Judah is the thorn in the allegory. Amaziah\u2019s success has deceived him into thinking he is on the same level as the major powers in the area (symbolized by the cedar). In reality he is not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).
tn Heb \u201cthe animal of the field.\u201d"}, {"pk": 2834646, "translation": "NET", "book": 12, "chapter": 14, "verse": 10, "text": "You thoroughly defeated Edom and it has gone to your head! Gloat over your success, but stay in your palace. Why bring calamity on yourself? Why bring down yourself and Judah along with you?\u201d", "comment": "tn Heb \u201cbe glorified.\u201d
tn Or \u201cyou have indeed defeated Edom.\u201d
tn Heb \u201cWhy get involved in calamity and fall, you and Judah with you?\u201d
tn Heb \u201cand your heart has lifted you up.\u201d"}, {"pk": 2834647, "translation": "NET", "book": 12, "chapter": 14, "verse": 11, "text": "But Amaziah would not heed the warning, so King Jehoash of Israel attacked. He and King Amaziah of Judah met face to face in Beth Shemesh of Judah.", "comment": "tn Heb \u201cwent up.\u201d
tn Heb \u201cdid not listen.\u201d
tn Heb \u201clooked at each other [in the] face.\u201d"}, {"pk": 2834648, "translation": "NET", "book": 12, "chapter": 14, "verse": 12, "text": "Judah was defeated by Israel, and each man ran back home.", "comment": "tn Heb \u201cand Judah was struck down before Israel and they fled, each to his tent.\u201d"}, {"pk": 2834649, "translation": "NET", "book": 12, "chapter": 14, "verse": 13, "text": "King Jehoash of Israel captured King Amaziah of Judah, son of Jehoash son of Ahaziah, in Beth Shemesh. He attacked Jerusalem and broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate \u2014 a distance of about six hundred feet.", "comment": "tc The MT has the plural form of the verb, but the final vav (\u05d5) is virtually dittographic. The word that immediately follows in the Hebrew text begins with a yod (\u05d9). The form should be emended to the singular, which is consistent in number with the verb (\u201che broke down\u201d) that follows.
tn Heb \u201cfour hundred cubits.\u201d The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
tn Heb \u201ccame to.\u201d"}, {"pk": 2834650, "translation": "NET", "book": 12, "chapter": 14, "verse": 14, "text": "He took away all the gold and silver, all the items found in the LORD\u2019s temple and in the treasuries of the royal palace, and some hostages. Then he went back to Samaria. (", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201cthe sons of the pledges.\u201d"}, {"pk": 2834651, "translation": "NET", "book": 12, "chapter": 14, "verse": 15, "text": "The rest of the events of Jehoash\u2019s reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "sn Jehoash and Joash are alternate forms of the same name.
tn Heb \u201cAs for the rest of the events of Jehoash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834652, "translation": "NET", "book": 12, "chapter": 14, "verse": 16, "text": "Jehoash passed away and was buried in Samaria with the kings of Israel. His son Jeroboam replaced him as king.)", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834653, "translation": "NET", "book": 12, "chapter": 14, "verse": 17, "text": "King Amaziah son of Joash of Judah lived for fifteen years after the death of King Jehoash son of Jehoahaz of Israel."}, {"pk": 2834654, "translation": "NET", "book": 12, "chapter": 14, "verse": 18, "text": "The rest of the events of Amaziah\u2019s reign are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Amaziah, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834655, "translation": "NET", "book": 12, "chapter": 14, "verse": 19, "text": "Conspirators plotted against him in Jerusalem, so he fled to Lachish. But they sent assassins after him and they killed him there.", "comment": "tn Heb \u201cand they sent after him to Lachish.\u201d
tn Heb \u201cand they conspired against him [with] a conspiracy in Jerusalem.\u201d"}, {"pk": 2834656, "translation": "NET", "book": 12, "chapter": 14, "verse": 20, "text": "His body was carried back by horses and he was buried in Jerusalem with his ancestors in the city of David.", "comment": "tn Heb \u201cand they carried him on horses.\u201d"}, {"pk": 2834657, "translation": "NET", "book": 12, "chapter": 14, "verse": 21, "text": "All the people of Judah took Azariah, who was sixteen years old, and made him king in his father Amaziah\u2019s place."}, {"pk": 2834658, "translation": "NET", "book": 12, "chapter": 14, "verse": 22, "text": "Azariah built up Elat and restored it to Judah after the king had passed away.", "comment": "tn Heb \u201che\u201d; the referent (Azariah) has been specified in the translation for clarity.
tn Heb \u201clay with his fathers.\u201d
sn This must refer to Amaziah."}, {"pk": 2834659, "translation": "NET", "book": 12, "chapter": 14, "verse": 23, "text": "In the fifteenth year of the reign of Judah\u2019s King Amaziah, son of Joash, Jeroboam son of Joash became king over Israel. He reigned for forty-one years in Samaria.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834660, "translation": "NET", "book": 12, "chapter": 14, "verse": 24, "text": "He did evil in the sight of the LORD; he did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cturn away from all.\u201d"}, {"pk": 2834661, "translation": "NET", "book": 12, "chapter": 14, "verse": 25, "text": "He restored the border of Israel from Lebo Hamath in the north to the sea of the Arabah in the south, in accordance with the word of the LORD God of Israel announced through his servant Jonah son of Amittai, the prophet from Gath Hepher.", "comment": "tn Heb \u201cwhich he spoke by the hand of.\u201d
tn The phrases \u201cin the north\u201d and \u201cin the south\u201d are added in the translation for clarification."}, {"pk": 2834662, "translation": "NET", "book": 12, "chapter": 14, "verse": 26, "text": "The LORD saw Israel\u2019s intense suffering; everyone was weak and incapacitated and Israel had no deliverer.", "comment": "tc Heb \u201cfor the Lord saw the very bitter affliction of Israel.\u201d This translation assumes an emendation of \u05de\u05b9\u05e8\u05b6\u05d4 (moreh), which is meaningless here, to \u05b7\u05d4\u05de\u05bc\u05b7\u05e8 (hammar), the adjective \u201cbitter\u201d functioning attributively with the article prefixed. This emendation is supported by the LXX, Syriac Peshitta, and Vulgate. Another option would be \u05de\u05b7\u05e8 \u05d4\u05d5\u05bc\u05d0 (mar hu\u2019), \u201cit was bitter.\u201d
tn Heb \u201c[there was] none but the restrained, and [there was] none but the abandoned, and there was no deliverer for Israel.\u201d On the meaning of the terms \u05e2\u05b8\u05e6\u05d5\u05bc\u05e8 (\u2019atsur) and \u05e2\u05b8\u05d6\u05d5\u05bc\u05d1 (\u2019azur), see the note at 1 Kgs 14:10."}, {"pk": 2834663, "translation": "NET", "book": 12, "chapter": 14, "verse": 27, "text": "The LORD had not decreed that he would blot out Israel\u2019s memory from under heaven, so he delivered them through Jeroboam son of Joash.", "comment": "tn The phrase \u201cfrom under heaven\u201d adds emphasis to the verb \u201cblot out\u201d and suggest total annihilation. For other examples of the verb \u05de\u05b8\u05d7\u05b8\u05d4 (makhah), \u201cblot out,\u201d combined with \u201cfrom under heaven,\u201d see Exod 17:14; Deut 9:14; 25:19; 29:20.
tn Heb \u201cname.\u201d"}, {"pk": 2834664, "translation": "NET", "book": 12, "chapter": 14, "verse": 28, "text": "The rest of the events of Jeroboam\u2019s reign, including all his accomplishments, his military success in restoring Israelite control over Damascus and Hamath, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Jeroboam, and all which he did and his strength, [and] how he fought and how he restored Damascus and Hamath to Judah in Israel, are they not written on the scroll of the events of the days of the kings of Israel?\u201d The phrase \u201cto Judah\u201d is probably not original; it may be a scribal addition by a Judahite scribe who was trying to link Jeroboam\u2019s conquests with the earlier achievements of David and Solomon, who ruled in Judah. The Syriac Peshitta has simply \u201cto Israel.\u201d M. Cogan and H. Tadmor (II Kings [AB], 162) offer this proposal, but acknowledge that it is \u201chighly speculative.\u201d"}, {"pk": 2834665, "translation": "NET", "book": 12, "chapter": 14, "verse": 29, "text": "Jeroboam passed away and was buried in Samaria with the kings of Israel. His son Zechariah replaced him as king.", "comment": "tn The MT has simply \u201cwith the kings of Israel,\u201d which appears to stand in apposition to the immediately preceding \u201cwith his fathers.\u201d But it is likely that the words \u201cand he was buried in Samaria\u201d have been accidentally omitted from the text. See 13:13 and 14:16.
tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834666, "translation": "NET", "book": 12, "chapter": 15, "verse": 1, "text": "In the twenty-seventh year of King Jeroboam\u2019s reign over Israel, Amaziah\u2019s son Azariah became king over Judah."}, {"pk": 2834667, "translation": "NET", "book": 12, "chapter": 15, "verse": 2, "text": "He was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. His mother\u2019s name was Jecholiah, who was from Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834668, "translation": "NET", "book": 12, "chapter": 15, "verse": 3, "text": "He did what the LORD approved, just as his father Amaziah had done.", "comment": "tn Heb \u201che did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.\u201d"}, {"pk": 2834669, "translation": "NET", "book": 12, "chapter": 15, "verse": 4, "text": "But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places."}, {"pk": 2834670, "translation": "NET", "book": 12, "chapter": 15, "verse": 5, "text": "The LORD afflicted the king with an illness; he suffered from a skin disease until the day he died. He lived in separate quarters, while his son Jotham was in charge of the palace and ruled over the people of the land.", "comment": "tn The precise meaning of \u05d1\u05b5\u05d9\u05ea \u05d4\u05b7\u05d7\u05b8\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9\u05ea (bet hakhof\u00ffshit), \u201chouse of [\u2026?],\u201d is uncertain. For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.
tn Traditionally, \u201che was a leper.\u201d But see the note at 5:1."}, {"pk": 2834671, "translation": "NET", "book": 12, "chapter": 15, "verse": 6, "text": "The rest of the events of Azariah\u2019s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Azariah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834672, "translation": "NET", "book": 12, "chapter": 15, "verse": 7, "text": "Azariah passed away and was buried with his ancestors in the city of David. His son Jotham replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d
tn Heb \u201cand they buried him.\u201d"}, {"pk": 2834673, "translation": "NET", "book": 12, "chapter": 15, "verse": 8, "text": "In the thirty-eighth year of King Azariah\u2019s reign over Judah, Jeroboam\u2019s son Zechariah became king over Israel. He reigned in Samaria for six months.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834674, "translation": "NET", "book": 12, "chapter": 15, "verse": 9, "text": "He did evil in the sight of the LORD, as his ancestors had done. He did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.", "comment": "tn Heb \u201cturn away from.\u201d
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834675, "translation": "NET", "book": 12, "chapter": 15, "verse": 10, "text": "Shallum son of Jabesh conspired against him; he assassinated him in Ibleam and took his place as king.", "comment": "tc The MT reads, \u201cand he struck him down before the people and killed him\u201d (cf. KJV, ASV, NASB, NIV, NRSV, NLT). However, the reading \u05e7\u05b8\u05d1\u05b8\u05dc \u05e2\u05b8\u05dd (qaval \u2019am), \u201cbefore the people,\u201d is problematic to some because \u05e7\u05b8\u05d1\u05b8\u05dc is a relatively late Aramaic term. Nevertheless, the Aramaic term qobel certainly antedates the writing of Kings. The bigger problem seems to be the unnecessary intrusion of an Aramaic word at all here. Most interpreters prefer to follow Lucian\u2019s Greek version and read \u201cin Ibleam\u201d (\u05d1\u05b0\u05d9\u05b4\u05d1\u05b0\u05dc\u05b0\u05e2\u05b8\u05dd, b\u00ffivle\u2019am). Cf. NAB, TEV."}, {"pk": 2834676, "translation": "NET", "book": 12, "chapter": 15, "verse": 11, "text": "The rest of the events of Zechariah\u2019s reign are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Jeroboam, look, they are written on the scroll of the events of the days of the kings of Israel.\u201d"}, {"pk": 2834677, "translation": "NET", "book": 12, "chapter": 15, "verse": 12, "text": "His assassination brought to fulfillment the LORD\u2019s word to Jehu, \u201cFour generations of your descendants will rule over Israel.\u201d That is exactly what happened.", "comment": "tn Heb \u201cIt was the word of the Lord which he spoke to Jehu, saying.\u201d
tn Heb \u201cand it was so.\u201d
tn \u201csons of four generations will sit for you on the throne of Israel.\u201d sn See the note at 2 Kgs 10:30."}, {"pk": 2834678, "translation": "NET", "book": 12, "chapter": 15, "verse": 13, "text": "Shallum son of Jabesh became king in the thirty-ninth year of King Uzziah\u2019s reign over Judah. He reigned for one month in Samaria.", "comment": "tn Heb \u201ca month of days.\u201d
sn Azariah was also known by the name Uzziah."}, {"pk": 2834679, "translation": "NET", "book": 12, "chapter": 15, "verse": 14, "text": "Menahem son of Gadi went up from Tirzah to Samaria and attacked Shallum son of Jabesh. He killed him and took his place as king.", "comment": "tn Heb \u201cand came to.\u201d
tn Heb \u201cwent up from Tirzah and arrived in Samaria and attacked Shallum son of Jabesh in Samaria.\u201d"}, {"pk": 2834680, "translation": "NET", "book": 12, "chapter": 15, "verse": 15, "text": "The rest of the events of Shallum\u2019s reign, including the conspiracy he organized, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Shallum, and his conspiracy which he conspired, look, they are written on the scroll of the events of the days of the kings of Israel.\u201d"}, {"pk": 2834681, "translation": "NET", "book": 12, "chapter": 15, "verse": 16, "text": "At that time Menahem came from Tirzah and attacked Tiphsah. He struck down all who lived in the city and the surrounding territory, because they would not surrender. He even ripped open the pregnant women.", "comment": "tn Heb \u201cthen Menahem attacked Tiphsah and all who were in it and its borders from Tirzah, for it would not open, and he attacked.\u201dtn Instead of \u201cTiphsah,\u201d the LXX has \u201cTirzah,\u201d while Lucian\u2019s Greek version reads \u201cTappuah.\u201d For discussion see M. Cogan and H. Tadmor, II Kings (AB), 171."}, {"pk": 2834682, "translation": "NET", "book": 12, "chapter": 15, "verse": 17, "text": "In the thirty-ninth year of King Azariah\u2019s reign over Judah, Menahem son of Gadi became king over Israel. He reigned for twelve years in Samaria.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834683, "translation": "NET", "book": 12, "chapter": 15, "verse": 18, "text": "He did evil in the sight of the LORD; he did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. During his reign,", "comment": "tn Heb \u201cturn away from.\u201d
tn Heb \u201cin the eyes of.\u201d
tc The MT of v. 18 ends with the words, \u201call his days.\u201d If this phrase is taken with what precedes, then one should translate, \u201c[who encouraged Israel to sin] throughout his reign.\u201d However, it may be preferable to emend the text to \u05d1\u05b0\u05d9\u05b9\u05de\u05b8\u05d9\u05d5 (b\u00ffyomav), \u201cin his days,\u201d and join the phrase to what follows. The translation assumes this change."}, {"pk": 2834684, "translation": "NET", "book": 12, "chapter": 15, "verse": 19, "text": "Pul king of Assyria invaded the land, and Menahem paid him a thousand talents of silver to gain his support and to solidify his control of the kingdom.", "comment": "tn Heb \u201cso his hands would be with him.\u201d
tn Heb \u201cgave.\u201d
tn Heb \u201cto keep hold of the kingdom in his hand.\u201d
tn Heb \u201cPul.\u201d The proper name has been replaced by the pronoun (\u201chim\u201d) in the translation for stylistic reasons.
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75,000 pounds of silver (cf. NCV \u201cabout seventy-four thousand pounds\u201d); NLT \u201cthirty-seven tons\u201d; CEV \u201cover thirty tons\u201d; TEV \u201c34,000 kilogrammes.\u201d
sn Pul was a nickname of Tiglath-pileser III (cf. 15:29). See M. Cogan and H. Tadmor, II Kings (AB), 171-72."}, {"pk": 2834685, "translation": "NET", "book": 12, "chapter": 15, "verse": 20, "text": "Menahem got this silver by taxing all the wealthy men in Israel; he took fifty shekels of silver from each one of them and paid it to the king of Assyria. Then the king of Assyria left; he did not stay there in the land.", "comment": "tn Heb \u201cand Menahem brought out the silver over Israel, over the prominent men of means, to give to the king of Assyria, fifty shekels of silver for each man.\u201d"}, {"pk": 2834686, "translation": "NET", "book": 12, "chapter": 15, "verse": 21, "text": "The rest of the events of Menahem\u2019s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Menahem, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?\u201d"}, {"pk": 2834687, "translation": "NET", "book": 12, "chapter": 15, "verse": 22, "text": "Menahem passed away and his son Pekahiah replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834688, "translation": "NET", "book": 12, "chapter": 15, "verse": 23, "text": "In the fiftieth year of King Azariah\u2019s reign over Judah, Menahem\u2019s son Pekahiah became king over Israel. He reigned in Samaria for two years.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834689, "translation": "NET", "book": 12, "chapter": 15, "verse": 24, "text": "He did evil in the sight of the LORD; he did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cturn away from.\u201d"}, {"pk": 2834690, "translation": "NET", "book": 12, "chapter": 15, "verse": 25, "text": "His officer Pekah son of Remaliah conspired against him. He and fifty Gileadites assassinated Pekahiah, as well as Argob and Arieh, in Samaria in the fortress of the royal palace. Pekah then took his place as king.", "comment": "tn Heb \u201cand he struck him down in Samaria in the fortress of the house of the king, Argob and Arieh, and with him fifty men from the sons of the Gileadites, and they killed him.\u201dsn The precise identity of Argob and Arieh, as well as their relationship to the king, are uncertain. The usual assumption is that they were officials assassinated along with Pekahiah, or that they were two of the more prominent Gileadites involved in the revolt. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 173."}, {"pk": 2834691, "translation": "NET", "book": 12, "chapter": 15, "verse": 26, "text": "The rest of the events of Pekahiah\u2019s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Pekahiah, and all which he did, look, they are written on the scroll of the events of the days of the kings of Israel.\u201d"}, {"pk": 2834692, "translation": "NET", "book": 12, "chapter": 15, "verse": 27, "text": "In the fifty-second year of King Azariah\u2019s reign over Judah, Pekah son of Remaliah became king over Israel. He reigned in Samaria for twenty years.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834693, "translation": "NET", "book": 12, "chapter": 15, "verse": 28, "text": "He did evil in the sight of the LORD; he did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cturn away from.\u201d"}, {"pk": 2834694, "translation": "NET", "book": 12, "chapter": 15, "verse": 29, "text": "During Pekah\u2019s reign over Israel, King Tiglath-pileser of Assyria came and captured Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, including all the territory of Naphtali. He deported the people to Assyria.", "comment": "map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1.
tn Heb \u201cthem.\u201d"}, {"pk": 2834695, "translation": "NET", "book": 12, "chapter": 15, "verse": 30, "text": "Hoshea son of Elah conspired against Pekah son of Remaliah. He assassinated him and took his place as king, in the twentieth year of the reign of Jotham son of Uzziah.", "comment": "tn Heb \u201cand struck him down and killed him.\u201d"}, {"pk": 2834696, "translation": "NET", "book": 12, "chapter": 15, "verse": 31, "text": "The rest of the events of Pekah\u2019s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Pekah, and all which he did, look, they are written on the scroll of the events of the days of the kings of Israel.\u201d"}, {"pk": 2834697, "translation": "NET", "book": 12, "chapter": 15, "verse": 32, "text": "In the second year of the reign of Israel\u2019s King Pekah son of Remaliah, Uzziah\u2019s son Jotham became king over Judah."}, {"pk": 2834698, "translation": "NET", "book": 12, "chapter": 15, "verse": 33, "text": "He was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. His mother was Jerusha the daughter of Zadok.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834699, "translation": "NET", "book": 12, "chapter": 15, "verse": 34, "text": "He did what the LORD approved, just as his father Uzziah had done.", "comment": "tn Heb \u201che did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.\u201d"}, {"pk": 2834700, "translation": "NET", "book": 12, "chapter": 15, "verse": 35, "text": "But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. He built the Upper Gate to the LORD\u2019s temple."}, {"pk": 2834701, "translation": "NET", "book": 12, "chapter": 15, "verse": 36, "text": "The rest of the events of Jotham\u2019s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Jotham, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834702, "translation": "NET", "book": 12, "chapter": 15, "verse": 37, "text": "In those days the LORD prompted King Rezin of Syria and Pekah son of Remaliah to attack Judah.", "comment": "tn Heb \u201cthe Lord began to send against Judah Rezin\u2026and Pekahiah\u2026.\u201d"}, {"pk": 2834703, "translation": "NET", "book": 12, "chapter": 15, "verse": 38, "text": "Jotham passed away and was buried with his ancestors in the city of his ancestor David. His son Ahaz replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834704, "translation": "NET", "book": 12, "chapter": 16, "verse": 1, "text": "In the seventeenth year of the reign of Pekah son of Remaliah, Jotham\u2019s son Ahaz became king over Judah."}, {"pk": 2834705, "translation": "NET", "book": 12, "chapter": 16, "verse": 2, "text": "Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the LORD his God, in contrast to his ancestor David.", "comment": "tn Heb \u201cand he did not do what was proper in the eyes of the Lord his God, like David his father.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834706, "translation": "NET", "book": 12, "chapter": 16, "verse": 3, "text": "He followed in the footsteps of the kings of Israel. He passed his son through the fire, a horrible sin practiced by the nations whom the LORD drove out from before the Israelites.", "comment": "tn Heb \u201che walked in the way of.\u201d
sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
tn Heb \u201clike the abominable practices of the nations.\u201d"}, {"pk": 2834707, "translation": "NET", "book": 12, "chapter": 16, "verse": 4, "text": "He offered sacrifices and burned incense on the high places, on the hills, and under every green tree."}, {"pk": 2834708, "translation": "NET", "book": 12, "chapter": 16, "verse": 5, "text": "At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem. They besieged Ahaz, but were unable to conquer him.", "comment": "tn Heb \u201cthey were unable to fight.\u201d The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of \u05dc\u05b8\u05d7\u05b8\u05dd (lakham) follows the verb \u05d9\u05b8\u05db\u05b9\u05dc (yakhol), the infinitive appears to have the force of \u201cprevail against.\u201d See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1.
tn Heb \u201cwent up to Jerusalem for battle.\u201d
tn That is, Jerusalem, Ahaz\u2019s capital city."}, {"pk": 2834709, "translation": "NET", "book": 12, "chapter": 16, "verse": 6, "text": "(At that time King Rezin of Syria recovered Elat for Syria; he drove the Judahites from there. Syrians arrived in Elat and live there to this very day.)", "comment": "tn Heb \u201cfrom Elat.\u201d
tc Some prefer to read \u201cthe king of Edom\u201d and \u201cfor Edom\u201d here. The names Syria (Heb \u201cAram,\u201d \u05d0\u05b2\u05e8\u05b8\u05dd, \u2019aram) and Edom (\u05d0\u05b1\u05d3\u05b9\u05dd, \u2019edom) are easily confused in the Hebrew consonantal script.
tc The consonantal text (Kethib), supported by many medieval Hebrew mss, the Syriac version, and some mss of the Targum and Vulgate, read \u201cSyrians\u201d (Heb \u201cArameans\u201d). The marginal reading (Qere), supported by the LXX, Targums, and Vulgate, reads \u201cEdomites.\u201d"}, {"pk": 2834710, "translation": "NET", "book": 12, "chapter": 16, "verse": 7, "text": "Ahaz sent messengers to King Tiglath-pileser of Assyria, saying, \u201cI am your servant and your dependent. March up and rescue me from the power of the king of Syria and the king of Israel, who have attacked me.\u201d", "comment": "tn Heb \u201chand, palm.\u201d
tn Heb \u201cson.\u201d Both terms (\u201cservant\u201d and \u201cson\u201d) reflect Ahaz\u2019s subordinate position as Tiglath-pileser\u2019s subject.
tn Heb \u201cwho have arisen against.\u201d"}, {"pk": 2834711, "translation": "NET", "book": 12, "chapter": 16, "verse": 8, "text": "Then Ahaz took the silver and gold that were in the LORD\u2019s temple and in the treasuries of the royal palace and sent it as tribute to the king of Assyria.", "comment": "tn Heb \u201cthat was found.\u201d
tn Or \u201cbribe money.\u201d"}, {"pk": 2834712, "translation": "NET", "book": 12, "chapter": 16, "verse": 9, "text": "The king of Assyria responded favorably to his request; he attacked Damascus and captured it. He deported the people to Kir and executed Rezin.", "comment": "tn Heb \u201cthe king of Assyria.\u201d
tn Heb \u201clistened to him.\u201d
tn Heb \u201cit.\u201d"}, {"pk": 2834713, "translation": "NET", "book": 12, "chapter": 16, "verse": 10, "text": "When King Ahaz went to meet with King Tiglath-pileser of Assyria in Damascus, he saw the altar there. King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design.", "comment": "tn Heb \u201cin Damascus.\u201d
tn Heb \u201cthe likeness of the altar and its pattern for all its work.\u201d"}, {"pk": 2834714, "translation": "NET", "book": 12, "chapter": 16, "verse": 11, "text": "Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus. Uriah the priest finished it before King Ahaz arrived back from Damascus.", "comment": "tn Heb \u201cso Uriah the priest did, until the arrival of King Ahaz from Damascus.\u201d
tn Heb \u201caccording to all that King Ahaz sent from Damascus.\u201d"}, {"pk": 2834715, "translation": "NET", "book": 12, "chapter": 16, "verse": 12, "text": "When the king arrived back from Damascus and saw the altar, he approached it and offered a sacrifice on it.", "comment": "tn Heb \u201cthe altar.\u201d
tn Heb \u201cand the king.\u201d
tn Or \u201cascended it.\u201d"}, {"pk": 2834716, "translation": "NET", "book": 12, "chapter": 16, "verse": 13, "text": "He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar."}, {"pk": 2834717, "translation": "NET", "book": 12, "chapter": 16, "verse": 14, "text": "He moved the bronze altar that stood in the LORD\u2019s presence from the front of the temple (between the altar and the LORD\u2019s temple) and put it on the north side of the new altar.", "comment": "tn The word \u201cnew\u201d is added in the translation for clarification."}, {"pk": 2834718, "translation": "NET", "book": 12, "chapter": 16, "verse": 15, "text": "King Ahaz ordered Uriah the priest, \u201cOn the large altar offer the morning burnt sacrifice, the evening grain offering, the royal burnt sacrifices and grain offering, the burnt sacrifice for all the people of Israel, their grain offering, and their libations. Sprinkle all the blood of the burnt sacrifice and other sacrifices on it. The bronze altar will be for my personal use.\u201d", "comment": "tn That is, the newly constructed altar.
tn Heb \u201cfor me to seek.\u201d The precise meaning of \u05d1\u05bc\u05b8\u05e7\u05b7\u05e8 (baqar), \u201cseek,\u201d is uncertain in this context. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 189."}, {"pk": 2834719, "translation": "NET", "book": 12, "chapter": 16, "verse": 16, "text": "So Uriah the priest did exactly as King Ahaz ordered.", "comment": "tn Heb \u201caccording to all which.\u201d"}, {"pk": 2834720, "translation": "NET", "book": 12, "chapter": 16, "verse": 17, "text": "King Ahaz took off the frames of the movable stands, and removed the basins from them. He took \u201cThe Sea\u201d down from the bronze bulls that supported it and put it on the pavement.", "comment": "tn Heb \u201cthat [were] under it.\u201d
sn See the note at 1 Kgs 7:23."}, {"pk": 2834721, "translation": "NET", "book": 12, "chapter": 16, "verse": 18, "text": "He also removed the Sabbath awning that had been built in the temple and the king\u2019s outer entranceway, on account of the king of Assyria.", "comment": "sn It is doubtful that Tiglath-pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193.
tn The precise meaning of the Hebrew term \u05de\u05d5\u05bc\u05e1\u05b7\u05da\u05b0 (musakh; Qere) / \u05de\u05b4\u05d9\u05e1\u05b7\u05da\u05b0 (misakh; Kethib) is uncertain. For discussion see HALOT 557 s.v. \u05de\u05d5\u05bc\u05e1\u05b7\u05da\u05b0 and M. Cogan and H. Tadmor, II Kings (AB), 189-90.
tn Heb \u201cthat they built.\u201d"}, {"pk": 2834722, "translation": "NET", "book": 12, "chapter": 16, "verse": 19, "text": "The rest of the events of Ahaz\u2019s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Ahaz, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834723, "translation": "NET", "book": 12, "chapter": 16, "verse": 20, "text": "Ahaz passed away and was buried with his ancestors in the city of David. His son Hezekiah replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834724, "translation": "NET", "book": 12, "chapter": 17, "verse": 1, "text": "In the twelfth year of King Ahaz\u2019s reign over Judah, Hoshea son of Elah became king over Israel. He reigned in Samaria for nine years.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834725, "translation": "NET", "book": 12, "chapter": 17, "verse": 2, "text": "He did evil in the sight of the LORD, but not to the same degree as the Israelite kings who preceded him.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834726, "translation": "NET", "book": 12, "chapter": 17, "verse": 3, "text": "King Shalmaneser of Assyria threatened him; Hoshea became his subject and paid him tribute.", "comment": "tn Heb \u201cwent up against.\u201d"}, {"pk": 2834727, "translation": "NET", "book": 12, "chapter": 17, "verse": 4, "text": "The king of Assyria discovered that Hoshea was planning a revolt. Hoshea had sent messengers to King So of Egypt and had not sent his annual tribute to the king of Assyria. So the king of Assyria arrested him and imprisoned him.", "comment": "sn For discussion of this name, see HALOT 744 s.v. \u05e1\u05d5\u05b9\u05d0 and M. Cogan and H. Tadmor, II Kings (AB), 196.
tn Heb \u201cand the king of Assyria found in Hoshea conspiracy.\u201d
tn Heb \u201cand bound him in the house of confinement.\u201d"}, {"pk": 2834728, "translation": "NET", "book": 12, "chapter": 17, "verse": 5, "text": "The king of Assyria marched through the whole land. He attacked Samaria and besieged it for three years.", "comment": "tn Heb \u201cwent up against.\u201d"}, {"pk": 2834729, "translation": "NET", "book": 12, "chapter": 17, "verse": 6, "text": "In the ninth year of Hoshea\u2019s reign, the king of Assyria captured Samaria and deported the people of Israel to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes.", "comment": "tn The Hebrew text has simply \u201cIsrael\u201d as the object of the verb."}, {"pk": 2834730, "translation": "NET", "book": 12, "chapter": 17, "verse": 7, "text": "This happened because the Israelites sinned against the LORD their God, who brought them up from the land of Egypt and freed them from the power of Pharaoh king of Egypt. They worshiped other gods;", "comment": "tn Heb \u201cand from under the hand of.\u201d The words \u201cfreed them\u201d are added in the translation for stylistic reasons.
tn Heb \u201cfeared.\u201d"}, {"pk": 2834731, "translation": "NET", "book": 12, "chapter": 17, "verse": 8, "text": "they observed the practices of the nations whom the LORD had driven out from before Israel, and followed the example of the kings of Israel.", "comment": "tn Heb \u201cwalked in the customs.\u201d
tn Heb \u201cand [the practices of] the kings of Israel which they did.\u201d"}, {"pk": 2834732, "translation": "NET", "book": 12, "chapter": 17, "verse": 9, "text": "The Israelites said things about the LORD their God that were not right. They built high places in all their cities, from the watchtower to the fortress.", "comment": "sn That is, from the city\u2019s perimeter to the central citadel.
tn The meaning of the verb \u05d5\u05b7\u05d9\u05b0\u05d7\u05b7\u05e4\u05bc\u05b0\u05d0\u05d5\u05bc (vay\u00ffkhapp\u00ff\u2019u), translated here \u201csaid,\u201d is uncertain. Some relate it to the verbal root \u05d7\u05b8\u05e4\u05b7\u05d4 (khafah), \u201cto cover,\u201d and translate \u201cthey did it in secret\u201d (see BDB 341 s.v. \u05d7\u05b8\u05e4\u05b8\u05d0). However, the pagan practices specified in the following sentences were hardly done in secret. Others propose a meaning \u201cascribe, impute,\u201d which makes good contextual sense but has little etymological support (see HALOT 339 s.v. \u05d7\u05e4\u05d0). In this case Israel claimed that the Lord authorized their pagan practices."}, {"pk": 2834733, "translation": "NET", "book": 12, "chapter": 17, "verse": 10, "text": "They set up sacred pillars and Asherah poles on every high hill and under every green tree."}, {"pk": 2834734, "translation": "NET", "book": 12, "chapter": 17, "verse": 11, "text": "They burned incense on all the high places just like the nations whom the LORD had driven away from before them. Their evil practices made the LORD angry.", "comment": "tn Heb \u201cand they did evil things, angering the Lord.\u201d"}, {"pk": 2834735, "translation": "NET", "book": 12, "chapter": 17, "verse": 12, "text": "They worshiped the disgusting idols in blatant disregard of the LORD\u2019s command.", "comment": "tn Heb \u201cabout which the Lord had said to them, \u2018You must not do this thing.\u2019\u201d
tn Or \u201cserved.\u201d
sn See the note at 1 Kgs 15:12."}, {"pk": 2834736, "translation": "NET", "book": 12, "chapter": 17, "verse": 13, "text": "The LORD solemnly warned Israel and Judah through all his prophets and all the seers, \u201cTurn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.\u201d", "comment": "tn Heb \u201cobey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.\u201d"}, {"pk": 2834737, "translation": "NET", "book": 12, "chapter": 17, "verse": 14, "text": "But they did not pay attention and were as stubborn as their ancestors, who had not trusted the LORD their God.", "comment": "tn Heb and they stiffened their neck like the neck of their fathers.\u201d"}, {"pk": 2834738, "translation": "NET", "book": 12, "chapter": 17, "verse": 15, "text": "They rejected his rules, the covenant he had made with their ancestors, and the laws he had commanded them to obey. They paid allegiance to worthless idols, and so became worthless to the LORD. They copied the practices of the surrounding nations in blatant disregard of the LORD\u2019s command.", "comment": "tn Or \u201cand his warnings he had given them.\u201d
tn Heb \u201cthey followed after the worthless thing/things and became worthless.\u201d The words \u201cto the Lord\u201d are not in the Hebrew text but are implicit from the context. There is an obvious wordplay on the verb \u201cbecame worthless\u201d and the noun \u201cworthless thing\u201d, which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.
tn Heb \u201cThey went [or, \u2018followed\u2019] after.\u201d This idiom probably does not mean much if translated literally. It is found most often in Deuteronomy or in literature related to the covenant. It refers in the first instance to loyalty to God and to His covenant or His commandments (1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (Deut 11:28; 28:14). To \u201cfollow other gods\u201d was to abandon this way and this loyalty (to \u201cabandon\u201d or \u201cforget\u201d God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (2 Kgs 17:15). The classic text on \u201cfollowing\u201d God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with \u201chalting between two opinions\u201d whether the Lord was the true God or Baal was. The idiom is often found followed by \u201cto serve and to worship\u201d or \u201cthey served and worshiped\u201d such and such a god or entity (Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).
tn Heb \u201cand [they walked] after the nations which were around them, concerning which the Lord commanded them not to do like them.\u201d"}, {"pk": 2834739, "translation": "NET", "book": 12, "chapter": 17, "verse": 16, "text": "They abandoned all the commandments of the LORD their God; they made two metal calves and an Asherah pole, bowed down to all the stars in the sky, and worshiped Baal.", "comment": "tn The phrase \u05db\u05b8\u05dc \u05e6\u05b0\u05d1\u05b8\u05d0 \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (khol ts\u00ffva\u2019 hashamayim), traditionally translated \u201call the host of heaven,\u201d refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord\u2019s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.
tn Or \u201cserved.\u201d"}, {"pk": 2834740, "translation": "NET", "book": 12, "chapter": 17, "verse": 17, "text": "They passed their sons and daughters through the fire, and practiced divination and omen reading. They committed themselves to doing evil in the sight of the LORD and made him angry.", "comment": "sn See the note at 2 Kgs 16:3.
tn Heb \u201cthey sold themselves to doing what was evil in the eyes of the Lord, angering him.\u201d"}, {"pk": 2834741, "translation": "NET", "book": 12, "chapter": 17, "verse": 18, "text": "So the LORD was furious with Israel and rejected them; only the tribe of Judah was left.", "comment": "tn Heb \u201cturned them away from his face.\u201d
tn Heb \u201cvery angry.\u201d"}, {"pk": 2834742, "translation": "NET", "book": 12, "chapter": 17, "verse": 19, "text": "Judah also failed to keep the commandments of the LORD their God; they followed Israel\u2019s example.", "comment": "tn Heb \u201cthey walked in the practices of Israel which they did.\u201d"}, {"pk": 2834743, "translation": "NET", "book": 12, "chapter": 17, "verse": 20, "text": "So the LORD rejected all of Israel\u2019s descendants; he humiliated them and handed them over to robbers, until he had thrown them from his presence.", "comment": "tn Or \u201cafflicted.\u201d"}, {"pk": 2834744, "translation": "NET", "book": 12, "chapter": 17, "verse": 21, "text": "He tore Israel away from David\u2019s dynasty, and Jeroboam son of Nebat became their king. Jeroboam drove Israel away from the LORD and encouraged them to commit a serious sin.", "comment": "tn Heb \u201ca great sin.\u201d
tc The consonantal text (Kethib) assumes the verb is \u05e0\u05b8\u05d3\u05b8\u05d0 (nada\u2019), an alternate form of \u05e0\u05b8\u05d3\u05b8\u05d4 (nadah), \u201cpush away.\u201d The marginal reading (Qere) assumes the verb \u05e0\u05b8\u05d3\u05b8\u05d7 (nadakh), \u201cdrive away.\u201d
tn Heb \u201cand they made Jeroboam son of Nebat king.\u201d"}, {"pk": 2834745, "translation": "NET", "book": 12, "chapter": 17, "verse": 22, "text": "The Israelites followed in the sinful ways of Jeroboam son of Nebat and did not repudiate them.", "comment": "tn Heb \u201cturn away from.\u201d"}, {"pk": 2834746, "translation": "NET", "book": 12, "chapter": 17, "verse": 23, "text": "Finally the LORD rejected Israel just as he had warned he would do through all his servants the prophets. Israel was deported from its land to Assyria and remains there to this very day.", "comment": "tn Heb \u201cthe Lord turned Israel away from his face.\u201d
tn Heb \u201cuntil.\u201d
tn Heb \u201cjust as he said.\u201d"}, {"pk": 2834747, "translation": "NET", "book": 12, "chapter": 17, "verse": 24, "text": "The king of Assyria brought foreigners from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the cities of Samaria in place of the Israelites. They took possession of Samaria and lived in its cities.", "comment": "tn The object is supplied in the translation.
sn In vv. 24\u201329 Samaria stands for the entire northern kingdom of Israel."}, {"pk": 2834748, "translation": "NET", "book": 12, "chapter": 17, "verse": 25, "text": "When they first moved in, they did not worship the LORD. So the LORD sent lions among them and the lions were killing them.", "comment": "tn Heb \u201cin the beginning of their living there.\u201d
tn Heb \u201cfear.\u201d"}, {"pk": 2834749, "translation": "NET", "book": 12, "chapter": 17, "verse": 26, "text": "The king of Assyria was told, \u201cThe nations whom you deported and settled in the cities of Samaria do not know the requirements of the God of the land, so he has sent lions among them. They are killing the people because they do not know the requirements of the God of the land.\u201d", "comment": "tn Heb \u201cand they said to the king of Assyria, saying.\u201d The plural subject of the verb is indefinite.
tn Heb \u201cLook they are killing them.\u201d"}, {"pk": 2834750, "translation": "NET", "book": 12, "chapter": 17, "verse": 27, "text": "So the king of Assyria ordered, \u201cTake back one of the priests whom you deported from there. He must settle there and teach them the requirements of the God of the land.\u201d", "comment": "tc Heb \u201cand let them go and let them live there, and let him teach them the requirements of the God of the land.\u201d The two plural verbs seem inconsistent with the preceding and following contexts, where only one priest is sent back to Samaria. The singular has the support of Greek, Syriac, and Latin witnesses.
tc The second plural subject may refer to the leaders of the Assyrian army. However, some prefer to read \u201cwhom I deported,\u201d changing the verb to a first person singular form with a third masculine plural pronominal suffix. This reading has some support from Hebrew, Greek, and Aramaic witnesses."}, {"pk": 2834751, "translation": "NET", "book": 12, "chapter": 17, "verse": 28, "text": "So one of the priests whom they had deported from Samaria went back and settled in Bethel. He taught them how to worship the LORD.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cfear.\u201d"}, {"pk": 2834752, "translation": "NET", "book": 12, "chapter": 17, "verse": 29, "text": "But each of these nations made its own gods and put them in the shrines on the high places that the people of Samaria had made. Each nation did this in the cities where they lived.", "comment": "sn The verb \u201cmake\u201d refers to the production of idols. See M. Cogan and H. Tadmor, II Kings (AB), 210-11.
tn Heb \u201cSamaritans.\u201d This refers to the Israelites who had been deported from the land."}, {"pk": 2834753, "translation": "NET", "book": 12, "chapter": 17, "verse": 30, "text": "The people from Babylon made Succoth Benoth, the people from Cuth made Nergal, the people from Hamath made Ashima,", "comment": "sn This deity is unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 211-12.
sn Nergal was a Mesopotamian god of the underworld.
sn No deity is known by the name Succoth Benoth in extant Mesopotamian literature. For speculation as to the identity of this deity, see M. Cogan and H. Tadmor, II Kings (AB), 211."}, {"pk": 2834754, "translation": "NET", "book": 12, "chapter": 17, "verse": 31, "text": "the Avvites made Nibhaz and Tartak, and the Sepharvites burned their sons in the fire as an offering to Adrammelech and Anammelech, the gods of Sepharvaim.", "comment": "sn Adrammelech and Anammelech, the gods of the Sepharvaim are unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 212.
sn Nibhaz and Tartak were two Elamite deities. See M. Cogan and H. Tadmor, II Kings (AB), 212."}, {"pk": 2834755, "translation": "NET", "book": 12, "chapter": 17, "verse": 32, "text": "At the same time they worshiped the LORD. They appointed some of their own people to serve as priests in the shrines on the high places.", "comment": "tn Heb \u201cfeared.\u201d
tn Heb \u201cand they appointed for themselves from their whole people priests for the high places and they were serving for them in the house[s] of the high places.\u201d"}, {"pk": 2834756, "translation": "NET", "book": 12, "chapter": 17, "verse": 33, "text": "They were worshiping the LORD and at the same time serving their own gods in accordance with the practices of the nations from which they had been deported.", "comment": "tn Heb \u201cfearing.\u201d"}, {"pk": 2834757, "translation": "NET", "book": 12, "chapter": 17, "verse": 34, "text": "To this very day they observe their earlier practices. They do not worship the LORD; they do not obey the rules, regulations, law, and commandments that the LORD gave the descendants of Jacob, whom he renamed Israel.", "comment": "tn Heb \u201ccommanded.\u201d
tn Heb \u201cfear.\u201d"}, {"pk": 2834758, "translation": "NET", "book": 12, "chapter": 17, "verse": 35, "text": "The LORD made an agreement with them and instructed them, \u201cYou must not worship other gods. Do not bow down to them, serve them, or offer sacrifices to them.", "comment": "tn Or \u201ccovenant.\u201d
sn That is, the descendants of Jacob/Israel (see v. 35b)."}, {"pk": 2834759, "translation": "NET", "book": 12, "chapter": 17, "verse": 36, "text": "Instead you must worship the LORD, who brought you up from the land of Egypt by his great power and military ability; bow down to him and offer sacrifices to him.", "comment": "tn Heb \u201cand outstretched arm.\u201d"}, {"pk": 2834760, "translation": "NET", "book": 12, "chapter": 17, "verse": 37, "text": "You must carefully obey at all times the rules, regulations, law, and commandments he wrote down for you. You must not worship other gods."}, {"pk": 2834761, "translation": "NET", "book": 12, "chapter": 17, "verse": 38, "text": "You must never forget the agreement I made with you, and you must not worship other gods."}, {"pk": 2834762, "translation": "NET", "book": 12, "chapter": 17, "verse": 39, "text": "Instead you must worship the LORD your God; then he will rescue you from the power of all your enemies.\u201d"}, {"pk": 2834763, "translation": "NET", "book": 12, "chapter": 17, "verse": 40, "text": "But they pay no attention; instead they observe their earlier practices.", "comment": "sn This refers to the foreigners whom the king of Assyria settled in the land (see v. 35a)."}, {"pk": 2834764, "translation": "NET", "book": 12, "chapter": 17, "verse": 41, "text": "These nations are worshiping the LORD and at the same time serving their idols; their sons and grandsons do just as their fathers have done, to this very day."}, {"pk": 2834765, "translation": "NET", "book": 12, "chapter": 18, "verse": 1, "text": "In the third year of the reign of Israel\u2019s King Hoshea son of Elah, Ahaz\u2019s son Hezekiah became king over Judah."}, {"pk": 2834766, "translation": "NET", "book": 12, "chapter": 18, "verse": 2, "text": "He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother was Abi, the daughter of Zechariah.", "comment": "tn Heb \u201cthe name of his mother.\u201d
tn The parallel passage in 2 Chr 29:1 has \u201cAbijah.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834767, "translation": "NET", "book": 12, "chapter": 18, "verse": 3, "text": "He did what the LORD approved, just as his ancestor David had done.", "comment": "tn Heb \u201che did what was proper in the eyes of the Lord, according to all which David his father had done.\u201d"}, {"pk": 2834768, "translation": "NET", "book": 12, "chapter": 18, "verse": 4, "text": "He eliminated the high places, smashed the sacred pillars to bits, and cut down the Asherah pole. He also demolished the bronze serpent that Moses had made, for up to that time the Israelites had been offering incense to it; it was called Nehushtan.", "comment": "tn Heb \u201cuntil those days.\u201d
tn The term is singular in the MT but plural in the LXX and other ancient versions. It is also possible to regard the singular as a collective singular, especially in the context of other plural items.sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
tn In Hebrew the name sounds like the phrase \u05e0\u05b0\u05d7\u05b7\u05e9\u05c1 \u05d4\u05b7\u05e0\u05bc\u05b0\u05d7\u05b9\u05e9\u05c1\u05b6\u05ea (n\u00ffkhash hann\u00ffkhoshet), \u201cbronze serpent.\u201d"}, {"pk": 2834769, "translation": "NET", "book": 12, "chapter": 18, "verse": 5, "text": "He trusted in the LORD God of Israel; in this regard there was none like him among the kings of Judah either before or after.", "comment": "tn Heb \u201cand after him there was none like him among all the kings of Judah, and those who were before him.\u201d"}, {"pk": 2834770, "translation": "NET", "book": 12, "chapter": 18, "verse": 6, "text": "He was loyal to the LORD and did not abandon him. He obeyed the commandments which the LORD had given to Moses.", "comment": "tn Heb \u201cand did not turn aside from after him.\u201d
tn Heb \u201chad commanded.\u201d
tn Heb \u201che hugged.\u201d"}, {"pk": 2834771, "translation": "NET", "book": 12, "chapter": 18, "verse": 7, "text": "The LORD was with him; he succeeded in all his endeavors. He rebelled against the king of Assyria and refused to submit to him.", "comment": "tn Heb \u201cand did not serve him.\u201d
tn Heb \u201cin all which he went out [to do], he was successful.\u201d"}, {"pk": 2834772, "translation": "NET", "book": 12, "chapter": 18, "verse": 8, "text": "He defeated the Philistines as far as Gaza and its territory, from the watchtower to the city fortress.", "comment": "sn See the note at 2 Kgs 17:9."}, {"pk": 2834773, "translation": "NET", "book": 12, "chapter": 18, "verse": 9, "text": "In the fourth year of King Hezekiah\u2019s reign (it was the seventh year of the reign of Israel\u2019s King Hoshea, son of Elah), King Shalmaneser of Assyria marched up against Samaria and besieged it.", "comment": "tn Heb \u201cwent\u201d (also in v. 13).
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834774, "translation": "NET", "book": 12, "chapter": 18, "verse": 10, "text": "After three years he captured it (in the sixth year of Hezekiah\u2019s reign); in the ninth year of King Hoshea\u2019s reign over Israel Samaria was captured."}, {"pk": 2834775, "translation": "NET", "book": 12, "chapter": 18, "verse": 11, "text": "The king of Assyria deported the people of Israel to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes.", "comment": "tn The Hebrew text has simply \u201cIsrael\u201d as the object of the verb."}, {"pk": 2834776, "translation": "NET", "book": 12, "chapter": 18, "verse": 12, "text": "This happened because they did not obey the LORD their God and broke his agreement with them. They did not pay attention to and obey all that Moses, the LORD\u2019s servant, had commanded.", "comment": "tn Heb \u201call that Moses, the Lord\u2019s servant, had commanded, and they did not listen and they did not act.\u201d
tn Heb \u201chis covenant.\u201d
tn Heb \u201clisten to the voice of.\u201d"}, {"pk": 2834777, "translation": "NET", "book": 12, "chapter": 18, "verse": 13, "text": "In the fourteenth year of King Hezekiah\u2019s reign, King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them."}, {"pk": 2834778, "translation": "NET", "book": 12, "chapter": 18, "verse": 14, "text": "King Hezekiah of Judah sent this message to the king of Assyria, who was at Lachish, \u201cI have violated our treaty. If you leave, I will do whatever you demand.\u201d So the king of Assyria demanded that King Hezekiah of Judah pay three hundred talents of silver and thirty talents of gold.", "comment": "tn Heb \u201cReturn from upon me; what you place upon me, I will carry.\u201d
tn Or \u201cI have done wrong.\u201d
tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 22,500 pounds of silver and 2,250 pounds of gold."}, {"pk": 2834779, "translation": "NET", "book": 12, "chapter": 18, "verse": 15, "text": "Hezekiah gave him all the silver in the LORD\u2019s temple and in the treasuries of the royal palace.", "comment": "tn Heb \u201cthat was found.\u201d"}, {"pk": 2834780, "translation": "NET", "book": 12, "chapter": 18, "verse": 16, "text": "At that time King Hezekiah of Judah stripped the metal overlays from the doors of the LORD\u2019s temple and from the posts which he had plated and gave them to the king of Assyria.", "comment": "tn Heb \u201cAt that time Hezekiah stripped the doors of the Lord\u2019s temple, and the posts which Hezekiah king of Judah had plated.\u201d"}, {"pk": 2834781, "translation": "NET", "book": 12, "chapter": 18, "verse": 17, "text": "The king of Assyria sent his commanding general, the chief eunuch, and the chief adviser from Lachish to King Hezekiah in Jerusalem, along with a large army. They went up and arrived at Jerusalem. They went and stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth.", "comment": "tn Heb \u201cthe field of the washer.\u201d
sn For a discussion of these titles see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand they went up and came.\u201d"}, {"pk": 2834782, "translation": "NET", "book": 12, "chapter": 18, "verse": 18, "text": "They summoned the king, so Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet them."}, {"pk": 2834783, "translation": "NET", "book": 12, "chapter": 18, "verse": 19, "text": "The chief adviser said to them, \u201cTell Hezekiah: \u2018This is what the great king, the king of Assyria, says: \u201cWhat is your source of confidence?", "comment": "tn Heb \u201cWhat is this object of trust in which you are trusting?\u201d"}, {"pk": 2834784, "translation": "NET", "book": 12, "chapter": 18, "verse": 20, "text": "Your claim to have a strategy and military strength is just empty talk. In whom are you trusting that you would dare to rebel against me?", "comment": "tn Heb \u201cyou say only a word of lips, counsel and might for battle.\u201d Sennacherib\u2019s message appears to be in broken Hebrew at this point. The phrase \u201cword of lips\u201d refers to mere or empty talk in Prov 14:23."}, {"pk": 2834785, "translation": "NET", "book": 12, "chapter": 18, "verse": 21, "text": "Now look, you must be trusting in Egypt, that splintered reed staff. If a man leans for support on it, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him."}, {"pk": 2834786, "translation": "NET", "book": 12, "chapter": 18, "verse": 22, "text": "Perhaps you will tell me, \u2018We are trusting in the LORD our God.\u2019 But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, \u2018You must worship at this altar in Jerusalem.\u2019"}, {"pk": 2834787, "translation": "NET", "book": 12, "chapter": 18, "verse": 23, "text": "Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them.", "comment": "tn Heb \u201cexchange pledges.\u201d"}, {"pk": 2834788, "translation": "NET", "book": 12, "chapter": 18, "verse": 24, "text": "Certainly you will not refuse one of my master\u2019s minor officials and trust in Egypt for chariots and horsemen.", "comment": "tn Heb \u201cHow can you turn back the face of an official [from among] the least of my master\u2019s servants and trust in Egypt for chariots and horsemen?\u201d In vv. 23\u201324 the chief adviser develops further the argument begun in v. 21. His reasoning seems to be as follows: \u201cIn your weakened condition you obviously need military strength. Agree to the king\u2019s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.\u201d"}, {"pk": 2834789, "translation": "NET", "book": 12, "chapter": 18, "verse": 25, "text": "Furthermore it was by the command of the LORD that I marched up against this place to destroy it. The LORD told me, \u2018March up against this land and destroy it.\u2019\u201d\u2019\u201d", "comment": "tn Heb \u201cGo.\u201d
sn In v. 25 the chief adviser develops further the argument begun in v. 22. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment."}, {"pk": 2834790, "translation": "NET", "book": 12, "chapter": 18, "verse": 26, "text": "Eliakim son of Hilkiah, Shebna, and Joah said to the chief adviser, \u201cSpeak to your servants in Aramaic, for we understand it. Don\u2019t speak with us in the Judahite dialect in the hearing of the people who are on the wall.\u201d", "comment": "tn Or \u201cHebrew.\u201d
sn Aramaic was the diplomatic language of the empire."}, {"pk": 2834791, "translation": "NET", "book": 12, "chapter": 18, "verse": 27, "text": "But the chief adviser said to them, \u201cMy master did not send me to speak these words only to your master and to you. His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you.\u201d", "comment": "tn Heb \u201c[Is it] not [also] to the men\u2026?\u201d The rhetorical question expects the answer, \u201cYes, it is.\u201dsn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.
tn Heb \u201cTo your master and to you did my master send me to speak these words?\u201d The rhetorical question expects a negative answer."}, {"pk": 2834792, "translation": "NET", "book": 12, "chapter": 18, "verse": 28, "text": "The chief adviser then stood there and called out loudly in the Judahite dialect, \u201cListen to the message of the great king, the king of Assyria.", "comment": "tn The Hebrew text also has, \u201cand he spoke and said.\u201d"}, {"pk": 2834793, "translation": "NET", "book": 12, "chapter": 18, "verse": 29, "text": "This is what the king says: \u2018Don\u2019t let Hezekiah mislead you, for he is not able to rescue you from my hand!", "comment": "tc The MT has \u201chis hand,\u201d but this is due to graphic confusion of vav (\u05d5) and yod (\u05d9). The translation reads \u201cmy hand,\u201d along with many medieval Hebrew mss, the LXX, Syriac Peshitta, Targum, and Vulgate."}, {"pk": 2834794, "translation": "NET", "book": 12, "chapter": 18, "verse": 30, "text": "Don\u2019t let Hezekiah talk you into trusting in the LORD when he says, \u201cThe LORD will certainly rescue us; this city will not be handed over to the king of Assyria.\u201d"}, {"pk": 2834795, "translation": "NET", "book": 12, "chapter": 18, "verse": 31, "text": "Don\u2019t listen to Hezekiah!\u2019 For this is what the king of Assyria says, \u2018Send me a token of your submission and surrender to me. Then each of you may eat from his own vine and fig tree and drink water from his own cistern,", "comment": "tn Heb \u201cmake with me a blessing and come out to me.\u201d"}, {"pk": 2834796, "translation": "NET", "book": 12, "chapter": 18, "verse": 32, "text": "until I come and take you to a land just like your own \u2014 a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey. Then you will live and not die. Don\u2019t listen to Hezekiah, for he is misleading you when he says, \u201cThe LORD will rescue us.\u201d"}, {"pk": 2834797, "translation": "NET", "book": 12, "chapter": 18, "verse": 33, "text": "Have any of the gods of the nations actually rescued his land from the power of the king of Assyria?", "comment": "tn Heb \u201cHave the gods of the nations really rescued, each his land, from the hand of the king of Assyria?\u201d The infinitive absolute lends emphasis to the main verb. The rhetorical question expects the answer, \u201cOf course not!\u201d"}, {"pk": 2834798, "translation": "NET", "book": 12, "chapter": 18, "verse": 34, "text": "Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Indeed, did any gods rescue Samaria from my power?", "comment": "tn Heb \u201cthat they rescued Samaria from my hand?\u201d But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb \u201crescued\u201d must be the generic \u201cgods of the nations/lands\u201d (vv. 33, 35).
tn The parallel passage in Isa 36:19 omits \u201cHena and Ivvah.\u201d The rhetorical questions in v. 34a suggest the answer, \u201cNowhere, they seem to have disappeared in the face of Assyria\u2019s might.\u201d
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834799, "translation": "NET", "book": 12, "chapter": 18, "verse": 35, "text": "Who among all the gods of the lands has rescued their lands from my power? So how can the LORD rescue Jerusalem from my power?\u2019\u201d", "comment": "tn Heb \u201cthat the Lord might rescue Jerusalem from my hand?\u201d The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?"}, {"pk": 2834800, "translation": "NET", "book": 12, "chapter": 18, "verse": 36, "text": "The people were silent and did not respond, for the king had ordered, \u201cDon\u2019t respond to him.\u201d"}, {"pk": 2834801, "translation": "NET", "book": 12, "chapter": 18, "verse": 37, "text": "Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn and reported to him what the chief adviser had said.", "comment": "sn As a sign of grief and mourning."}, {"pk": 2834802, "translation": "NET", "book": 12, "chapter": 19, "verse": 1, "text": "When King Hezekiah heard this, he tore his clothes, put on sackcloth, and went to the LORD\u2019s temple."}, {"pk": 2834803, "translation": "NET", "book": 12, "chapter": 19, "verse": 2, "text": "He sent Eliakim the palace supervisor, Shebna the scribe, and the leading priests, clothed in sackcloth, with this message to the prophet Isaiah son of Amoz:", "comment": "tn Heb \u201celders of the priests.\u201d"}, {"pk": 2834804, "translation": "NET", "book": 12, "chapter": 19, "verse": 3, "text": "\u201cThis is what Hezekiah says: \u2018This is a day of distress, insults, and humiliation, as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through.", "comment": "tn In the Hebrew text this verse begins with \u201cthey said to him.\u201d
tn Or \u201ccontempt.\u201d
tn Heb \u201cwhen sons come to the cervical opening and there is no strength to give birth.\u201d
tn Or \u201crebuke,\u201d \u201ccorrection.\u201d"}, {"pk": 2834805, "translation": "NET", "book": 12, "chapter": 19, "verse": 4, "text": "Perhaps the LORD your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. When the LORD your God hears, perhaps he will punish him for the things he has said. So pray for this remnant that remains.\u2019\u201d", "comment": "tn Heb \u201cand lift up a prayer on behalf of the remnant that is found.\u201d
tn Heb \u201call the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.\u201d
tn Heb \u201cand rebuke the words which the Lord your God hears.\u201d"}, {"pk": 2834806, "translation": "NET", "book": 12, "chapter": 19, "verse": 5, "text": "When King Hezekiah\u2019s servants came to Isaiah,"}, {"pk": 2834807, "translation": "NET", "book": 12, "chapter": 19, "verse": 6, "text": "Isaiah said to them, \u201cTell your master this: \u2018This is what the LORD says: \u201cDon\u2019t be afraid because of the things you have heard \u2014 these insults the king of Assyria\u2019s servants have hurled against me.", "comment": "tn Heb \u201cby which the servants of the king of Assyria have insulted me.\u201d"}, {"pk": 2834808, "translation": "NET", "book": 12, "chapter": 19, "verse": 7, "text": "Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land.\u201d\u2019\u201d", "comment": "tn Heb \u201chear.\u201d
tn Heb \u201ccause him to fall,\u201d that is, \u201ckill him.\u201d
tn Heb \u201cI will put in him a spirit.\u201d The precise sense of \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh), \u201cspirit,\u201d is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord\u2019s sovereignty over the king is apparent."}, {"pk": 2834809, "translation": "NET", "book": 12, "chapter": 19, "verse": 8, "text": "When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning.", "comment": "tn Heb \u201cand the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.\u201d"}, {"pk": 2834810, "translation": "NET", "book": 12, "chapter": 19, "verse": 9, "text": "The king heard that King Tirhakah of Ethiopia was marching out to fight him. He again sent messengers to Hezekiah, ordering them:", "comment": "tn Heb \u201cheard concerning Tirhakah king of Cush, \u2018Look, he has come out to fight with you.\u2019\u201d
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity."}, {"pk": 2834811, "translation": "NET", "book": 12, "chapter": 19, "verse": 10, "text": "\u201cTell King Hezekiah of Judah this: \u2018Don\u2019t let your God in whom you trust mislead you when he says, \u201cJerusalem will not be handed over to the king of Assyria.\u201d", "comment": "tn Heb \u201cwill not be given.\u201d"}, {"pk": 2834812, "translation": "NET", "book": 12, "chapter": 19, "verse": 11, "text": "Certainly you have heard how the kings of Assyria have annihilated all lands. Do you really think you will be rescued?", "comment": "tn Heb \u201cLook, you have heard what the kings of Assyria have done to all the lands, annihilating them.\u201d
tn Heb \u201cand will you be rescued?\u201d The rhetorical question expects the answer, \u201cNo, of course not!\u201d"}, {"pk": 2834813, "translation": "NET", "book": 12, "chapter": 19, "verse": 12, "text": "Were the nations whom my ancestors destroyed \u2014 the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar \u2014 rescued by their gods?", "comment": "tn Heb \u201cDid the gods of the nations whom my fathers destroyed rescue them \u2013 Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?\u201d"}, {"pk": 2834814, "translation": "NET", "book": 12, "chapter": 19, "verse": 13, "text": "Where are the king of Hamath, the king of Arpad, and the king of Lair, Sepharvaim, Hena, and Ivvah?\u2019\u201d", "comment": "sn Lair is a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235."}, {"pk": 2834815, "translation": "NET", "book": 12, "chapter": 19, "verse": 14, "text": "Hezekiah took the letter from the messengers and read it. Then Hezekiah went up to the LORD\u2019s temple and spread it out before the LORD.", "comment": "tc The MT has the plural, \u201cletters,\u201d but the final mem is probably dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular.
tc The MT has the plural suffix, \u201cthem,\u201d but this probably reflects a later harmonization to the preceding textual corruption (of \u201cletter\u201d to \u201cletters\u201d). The parallel passage in Isa 37:14 has the singular suffix."}, {"pk": 2834816, "translation": "NET", "book": 12, "chapter": 19, "verse": 15, "text": "Hezekiah prayed before the LORD: \u201cLORD God of Israel, who is enthroned on the cherubs! You alone are God over all the kingdoms of the earth. You made the sky and the earth.", "comment": "sn This refers to the cherub images that were above the ark of the covenant.
tn Or \u201cthe heavens.\u201d"}, {"pk": 2834817, "translation": "NET", "book": 12, "chapter": 19, "verse": 16, "text": "Pay attention, LORD, and hear! Open your eyes, LORD, and observe! Listen to the message Sennacherib sent and how he taunts the living God!", "comment": "tn Heb \u201cHear the words of Sennacherib which he sent to taunt the living God.\u201d"}, {"pk": 2834818, "translation": "NET", "book": 12, "chapter": 19, "verse": 17, "text": "It is true, LORD, that the kings of Assyria have destroyed the nations and their lands."}, {"pk": 2834819, "translation": "NET", "book": 12, "chapter": 19, "verse": 18, "text": "They have burned the gods of the nations, for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them.", "comment": "tn Heb \u201cand they put their gods in the fire.\u201d
tn Heb \u201cso they destroyed them.\u201d"}, {"pk": 2834820, "translation": "NET", "book": 12, "chapter": 19, "verse": 19, "text": "Now, O LORD our God, rescue us from his power, so that all the kingdoms of the earth will know that you, LORD, are the only God.\u201d"}, {"pk": 2834821, "translation": "NET", "book": 12, "chapter": 19, "verse": 20, "text": "Isaiah son of Amoz sent this message to Hezekiah: \u201cThis is what the LORD God of Israel says: \u2018I have heard your prayer concerning King Sennacherib of Assyria.", "comment": "tn Heb \u201cThat which you prayed to me concerning Sennacherib king of Assyria I have heard.\u201d The verb \u201cI have heard\u201d does not appear in the parallel passage in Isa 37:21, where \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) probably has a causal sense, \u201cbecause.\u201d"}, {"pk": 2834822, "translation": "NET", "book": 12, "chapter": 19, "verse": 21, "text": "This is what the LORD says about him: \u201cThe virgin daughter Zion despises you, she makes fun of you; Daughter Jerusalem shakes her head after you.", "comment": "tn Heb \u201cthis is the word which the Lord has spoken about him.\u201d
sn Shaking the head was a mocking gesture of derision.
sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it."}, {"pk": 2834823, "translation": "NET", "book": 12, "chapter": 19, "verse": 22, "text": "Whom have you taunted and hurled insults at? At whom have you shouted, and looked so arrogantly? At the Holy One of Israel!", "comment": "tn Heb \u201chave you raised a voice.\u201d
sn This divine title pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
tn Heb \u201cand lifted your eyes on high?\u201d"}, {"pk": 2834824, "translation": "NET", "book": 12, "chapter": 19, "verse": 23, "text": "Through your messengers you taunted the sovereign master, \u2018With my many chariots I climbed up the high mountains, the slopes of Lebanon. I cut down its tall cedars, and its best evergreens. I invaded its most remote regions, its thickest woods.", "comment": "tn The word is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonai), \u201clord,\u201d but some Hebrew mss have \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (yehvah), \u201cLord.\u201d
tc The consonantal text (Kethib) has \u05d1\u05bc\u05b0\u05e8\u05b6\u05db\u05b6\u05d1 (b\u00ffrekhev), but this must be dittographic (note the following \u05e8\u05b4\u05db\u05b0\u05d1\u05bc\u05b4\u05d9 [rikhbi], \u201cmy chariots\u201d). The marginal reading (Qere) \u05d1\u05bc\u05b0\u05e8\u05b9\u05d1 (b\u00ffrov), \u201cwith many,\u201d is supported by many Hebrew mss and ancient versions, as well as the parallel passage in Isa 37:24.
tn Heb \u201cthe lodging place of its extremity.\u201d"}, {"pk": 2834825, "translation": "NET", "book": 12, "chapter": 19, "verse": 24, "text": "I dug wells and drank water in foreign lands. With the soles of my feet I dried up all the rivers of Egypt.\u2019", "comment": "tn Heb \u201cI dug and drank foreign waters.\u201d"}, {"pk": 2834826, "translation": "NET", "book": 12, "chapter": 19, "verse": 25, "text": "Certainly you must have heard! Long ago I worked it out, In ancient times I planned it; and now I am bringing it to pass. The plan is this: Fortified cities will crash into heaps of ruins.", "comment": "tn Heb \u201cformed.\u201d
tn Heb \u201cand it is to cause to crash into heaps of ruins fortified cities.\u201d The subject of the third feminine singular verb \u05ea\u05bc\u05b0\u05d4\u05b4\u05d9 (t\u00ffhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.
tn Having quoted the Assyrian king\u2019s arrogant words in vv. 23\u201324, the Lord now speaks to the king.
tn Heb \u201cHave you not heard?\u201d The rhetorical question expresses the Lord\u2019s amazement that anyone might be ignorant of what he is about to say."}, {"pk": 2834827, "translation": "NET", "book": 12, "chapter": 19, "verse": 26, "text": "Their residents are powerless, they are terrified and ashamed. They are as short-lived as plants in the field, or green vegetation. They are as short-lived as grass on the rooftops when it is scorched by the east wind.", "comment": "tn Heb \u201cthey are plants in the field and green vegetation.\u201d The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5\u20136; Isa 40:6\u20138, 24.
tc The Hebrew text has \u201cscorched before the standing grain\u201d (perhaps meaning \u201cbefore it reaches maturity\u201d), but it is preferable to emend \u05e7\u05b8\u05de\u05b8\u05d4 (qamah), \u201cstanding grain,\u201d to \u05e7\u05b8\u05d3\u05b4\u05d9\u05dd (qadim), \u201ceast wind\u201d (with the support of 1Q Isaa in Isa 37:27).
tn Heb \u201cshort of hand.\u201d
tn Heb \u201c[they are] grass on the rooftops.\u201d See the preceding note."}, {"pk": 2834828, "translation": "NET", "book": 12, "chapter": 19, "verse": 27, "text": "I know where you live, and everything you do.", "comment": "tc Heb \u201cyour going out and your coming in.\u201d The MT also has here, \u201cand how you have raged against me.\u201d However, this line is probably dittographic (note the beginning of the next line)."}, {"pk": 2834829, "translation": "NET", "book": 12, "chapter": 19, "verse": 28, "text": "Because you rage against me, and the uproar you create has reached my ears; I will put my hook in your nose, and my bridle between your lips, and I will lead you back the way you came.\u201d", "comment": "sn The word picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
tc Heb \u201cand your complacency comes up into my ears.\u201d The parallelism is improved if \u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b7\u05e0\u05b0\u05da\u05b0 (sha\u2019anankh), \u201cyour complacency,\u201d is emended to \u05e9\u05c1\u05b7\u05d0\u05b2\u05d5\u05b7\u05e0\u05b0\u05da\u05b0 (sha\u2019avankh), \u201cyour uproar.\u201d See M. Cogan and H. Tadmor, II Kings (AB), 237-38."}, {"pk": 2834830, "translation": "NET", "book": 12, "chapter": 19, "verse": 29, "text": "This will be your confirmation that I have spoken the truth: This year you will eat what grows wild, and next year what grows on its own from that. But in the third year you will plant seed and harvest crops; you will plant vines and consume their produce.", "comment": "tn Heb \u201cand this is your sign.\u201d In this case the \u05d0\u05d5\u05b9\u05ea (\u2019ot), \u201csign,\u201d is a future confirmation of God\u2019s intervention designated before the actual intervention takes place. For similar \u201csigns\u201d see Exod 3:12 and Isa 7:14\u201325.
tn Heb \u201cand in the second year.\u201d
tn At this point the word concerning the king of Assyria (vv. 21\u201328) ends and the Lord again directly addresses Hezekiah and the people (see v. 20).
sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.
tn The four plural imperatival verb forms in v. 29b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity. See IBHS 572 \u00a734.4.c."}, {"pk": 2834831, "translation": "NET", "book": 12, "chapter": 19, "verse": 30, "text": "Those who remain in Judah will take root in the ground and bear fruit.", "comment": "tn Heb \u201cThe remnant of the house of Judah that is left will add roots below and produce fruit above.\u201d"}, {"pk": 2834832, "translation": "NET", "book": 12, "chapter": 19, "verse": 31, "text": "For a remnant will leave Jerusalem; survivors will come out of Mount Zion. The intense devotion of the sovereign LORD to his people will accomplish this.", "comment": "tn Heb \u201cthe zeal of the Lord.\u201d In this context the Lord\u2019s \u201czeal\u201d refers to his intense devotion to and love for his people which prompts him to protect and restore them. The Qere, along with many medieval Hebrew mss and the ancient versions, has \u201cthe zeal of the LORD of hosts\u201d rather than \u201cthe zeal of the LORD\u201d (Kethib). The translation follows the Qere here.
tn Traditionally \u201cthe Lord of hosts.\u201d"}, {"pk": 2834833, "translation": "NET", "book": 12, "chapter": 19, "verse": 32, "text": "So this is what the LORD says about the king of Assyria: \u201cHe will not enter this city, nor will he shoot an arrow here. He will not attack it with his shield-carrying warriors, nor will he build siege works against it.", "comment": "tn Heb \u201cthere.\u201d
tn Heb \u201c[with] a shield.\u201d By metonymy the \u201cshield\u201d stands for the soldier who carries it."}, {"pk": 2834834, "translation": "NET", "book": 12, "chapter": 19, "verse": 33, "text": "He will go back the way he came. He will not enter this city,\u201d says the LORD."}, {"pk": 2834835, "translation": "NET", "book": 12, "chapter": 19, "verse": 34, "text": "I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.\u2019\u201d", "comment": "tn Heb \u201cfor my sake and for the sake of David my servant.\u201d"}, {"pk": 2834836, "translation": "NET", "book": 12, "chapter": 19, "verse": 35, "text": "That very night the LORD\u2019s messenger went out and killed 185,000 men in the Assyrian camp. When they got up early the next morning, there were all the corpses.", "comment": "tn Heb \u201clook, all of them were dead bodies.\u201d
tn This refers to the Israelites and/or the rest of the Assyrian army."}, {"pk": 2834837, "translation": "NET", "book": 12, "chapter": 19, "verse": 36, "text": "So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh.", "comment": "tn Heb \u201cand Sennacherib king of Assyria departed and went and returned and lived in Nineveh.\u201d"}, {"pk": 2834838, "translation": "NET", "book": 12, "chapter": 19, "verse": 37, "text": "One day, as he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer struck him down with the sword. They escaped to the land of Ararat; his son Esarhaddon replaced him as king.", "comment": "sn The assassination probably took place in 681 b.c.
sn No such Mesopotamian god is presently known. Perhaps the name is a corruption of Nusku.
tc Although \u201chis sons\u201d is absent in the Kethib, it is supported by the Qere, along with many medieval Hebrew mss and the ancient versions. Cf. Isa 37:38.
sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40."}, {"pk": 2834839, "translation": "NET", "book": 12, "chapter": 20, "verse": 1, "text": "In those days Hezekiah was stricken with a terminal illness. The prophet Isaiah son of Amoz visited him and told him, \u201cThis is what the LORD says, \u2018Give your household instructions, for you are about to die; you will not get well.\u2019\u201d", "comment": "tn Heb \u201cwas sick to the point of dying.\u201d
tn Heb \u201cwill not live.\u201d"}, {"pk": 2834840, "translation": "NET", "book": 12, "chapter": 20, "verse": 2, "text": "He turned his face to the wall and prayed to the LORD,"}, {"pk": 2834841, "translation": "NET", "book": 12, "chapter": 20, "verse": 3, "text": "\u201cPlease, LORD. Remember how I have served you faithfully and with wholehearted devotion, and how I have carried out your will.\u201d Then Hezekiah wept bitterly.", "comment": "tn Heb \u201cand with a complete heart.\u201d
tn Heb \u201cwept with great weeping.\u201d
tn Heb \u201cwalked before you.\u201d For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.
tn Heb \u201cand that which is good in your eyes I have done.\u201d"}, {"pk": 2834842, "translation": "NET", "book": 12, "chapter": 20, "verse": 4, "text": "Isaiah was still in the middle courtyard when the LORD told him,", "comment": "tc Heb \u201cand Isaiah had not gone out of the middle courtyard, and the word of the Lord came to him, saying.\u201d Instead of \u201ccourtyard\u201d (\u05d7\u05b8\u05e6\u05b5\u05e8, khatser), the marginal reading, (Qere), the Hebrew consonantal text (Kethib) has \u05d4\u05b8\u05e2\u05b4\u05d9\u05e8 (ha\u2019ir), \u201cthe city.\u201d"}, {"pk": 2834843, "translation": "NET", "book": 12, "chapter": 20, "verse": 5, "text": "\u201cGo back and tell Hezekiah, the leader of my people: \u2018This is what the LORD God of your ancestor David says: \u201cI have heard your prayer; I have seen your tears. Look, I will heal you. The day after tomorrow you will go up to the LORD\u2019s temple.", "comment": "tn Heb \u201con the third day.\u201d"}, {"pk": 2834844, "translation": "NET", "book": 12, "chapter": 20, "verse": 6, "text": "I will add fifteen years to your life and rescue you and this city from the king of Assyria. I will shield this city for the sake of my reputation and because of my promise to David my servant.\u201d\u2019\u201d", "comment": "tn Heb \u201cfor my sake and for the sake of David my servant.\u201d"}, {"pk": 2834845, "translation": "NET", "book": 12, "chapter": 20, "verse": 7, "text": "Isaiah ordered, \u201cGet a fig cake.\u201d So they did as he ordered and placed it on the ulcerated sore, and he recovered.", "comment": "tn Heb \u201cand he lived.\u201d
tn Heb \u201cand they got [a fig cake].\u201d"}, {"pk": 2834846, "translation": "NET", "book": 12, "chapter": 20, "verse": 8, "text": "Hezekiah had said to Isaiah, \u201cWhat is the confirming sign that the LORD will heal me and that I will go up to the LORD\u2019s temple the day after tomorrow?\u201d"}, {"pk": 2834847, "translation": "NET", "book": 12, "chapter": 20, "verse": 9, "text": "Isaiah replied, \u201cThis is your sign from the LORD confirming that the LORD will do what he has said. Do you want the shadow to move ahead ten steps or to go back ten steps?\u201d", "comment": "tn The Hebrew \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh, a perfect), \u201cit has moved ahead,\u201d should be emended to \u05d4\u05b2\u05d9\u05b5\u05dc\u05b5\u05da\u05b0 (hayelekh, an imperfect with interrogative he [\u05d4] prefixed), \u201cshall it move ahead.\u201d"}, {"pk": 2834848, "translation": "NET", "book": 12, "chapter": 20, "verse": 10, "text": "Hezekiah answered, \u201cIt is easy for the shadow to lengthen ten steps, but not for it to go back ten steps.\u201d", "comment": "tn Heb \u201cthe shadow.\u201d The noun has been replaced by the pronoun (\u201cit\u201d) in the translation for stylistic reasons."}, {"pk": 2834849, "translation": "NET", "book": 12, "chapter": 20, "verse": 11, "text": "Isaiah the prophet called out to the LORD, and the LORD made the shadow go back ten steps on the stairs of Ahaz.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201con the steps which [the sun] had gone down, on the steps of Ahaz, back ten steps.\u201d sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. \u05de\u05b7\u05e2\u05b2\u05dc\u05b8\u05d4 and M. Cogan and H. Tadmor, II Kings (AB), 256."}, {"pk": 2834850, "translation": "NET", "book": 12, "chapter": 20, "verse": 12, "text": "At that time Merodach-Baladan son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he had heard that Hezekiah was ill.", "comment": "tc The MT has \u201cBerodach-Baladan,\u201d but several Hebrew, Greek, Aramaic, and Latin witnesses agree with the parallel passage in Isa 39:1 and read \u201cMerodach-Baladan.\u201d"}, {"pk": 2834851, "translation": "NET", "book": 12, "chapter": 20, "verse": 13, "text": "Hezekiah welcomed them and showed them his whole storehouse, with its silver, gold, spices, and high quality olive oil, as well as his armory and everything in his treasuries. Hezekiah showed them everything in his palace and in his whole kingdom.", "comment": "tc Heb \u201clistened to.\u201d Some Hebrew mss, as well as the LXX, Syriac, and Vulgate versions agree with the parallel passage in Isa 39:2 and read, \u201cwas happy with.\u201d
tn Heb \u201cthere was nothing which Hezekiah did not show them in his house and in all his kingdom.\u201d"}, {"pk": 2834852, "translation": "NET", "book": 12, "chapter": 20, "verse": 14, "text": "Isaiah the prophet visited King Hezekiah and asked him, \u201cWhat did these men say? Where do they come from?\u201d Hezekiah replied, \u201cThey come from the distant land of Babylon.\u201d"}, {"pk": 2834853, "translation": "NET", "book": 12, "chapter": 20, "verse": 15, "text": "Isaiah asked, \u201cWhat have they seen in your palace?\u201d Hezekiah replied, \u201cThey have seen everything in my palace. I showed them everything in my treasuries.\u201d", "comment": "tn Heb \u201cthere was nothing I did not show them.\u201d
tn Heb \u201che\u201d; the referent (Isaiah) has been specified in the translation for clarity."}, {"pk": 2834854, "translation": "NET", "book": 12, "chapter": 20, "verse": 16, "text": "Isaiah said to Hezekiah, \u201cListen to the word of the LORD,"}, {"pk": 2834855, "translation": "NET", "book": 12, "chapter": 20, "verse": 17, "text": "\u2018Look, a time is coming when everything in your palace and the things your ancestors have accumulated to this day will be carried away to Babylon; nothing will be left,\u2019 says the LORD.", "comment": "tn Heb \u201cdays are.\u201d"}, {"pk": 2834856, "translation": "NET", "book": 12, "chapter": 20, "verse": 18, "text": "\u2018Some of your very own descendants whom you father will be taken away and will be made eunuchs in the palace of the king of Babylon.\u2019\u201d", "comment": "tn Heb \u201cSome of your sons, who go out from you, whom you father.\u201d"}, {"pk": 2834857, "translation": "NET", "book": 12, "chapter": 20, "verse": 19, "text": "Hezekiah said to Isaiah, \u201cThe LORD\u2019s word which you have announced is appropriate.\u201d Then he added, \u201cAt least there will be peace and stability during my lifetime.\u201d", "comment": "tn Heb \u201cgood.\u201d
tn Heb \u201cIs it not [true] there will be peace and stability in my days?\u201d The rhetorical question expects the answer, \u201cYes, there will be peace and stability.\u201d
tn Heb \u201cand he said.\u201d Many English versions translate, \u201cfor he thought.\u201d The verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar), \u201csay,\u201d is sometimes used of what one thinks (that is, says to oneself). Cf. NAB, NASB, NIV, NRSV, NLT."}, {"pk": 2834858, "translation": "NET", "book": 12, "chapter": 20, "verse": 20, "text": "The rest of the events of Hezekiah\u2019s reign and all his accomplishments, including how he built a pool and conduit to bring water into the city, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Hezekiah, and all his strength, and how he made a pool and a conduit and brought water to the city, are they not written on the scroll of the events of the days of the kings of Judah?\u201d
tn Heb \u201cand he brought.\u201d"}, {"pk": 2834859, "translation": "NET", "book": 12, "chapter": 20, "verse": 21, "text": "Hezekiah passed away and his son Manasseh replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834860, "translation": "NET", "book": 12, "chapter": 21, "verse": 1, "text": "Manasseh was twelve years old when he became king, and he reigned for fifty-five years in Jerusalem. His mother was Hephzibah.", "comment": "tn Heb \u201cthe name of his mother.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834861, "translation": "NET", "book": 12, "chapter": 21, "verse": 2, "text": "He did evil in the sight of the LORD and committed the same horrible sins practiced by the nations whom the LORD drove out from before the Israelites.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201clike the abominable practices of the nations.\u201d"}, {"pk": 2834862, "translation": "NET", "book": 12, "chapter": 21, "verse": 3, "text": "He rebuilt the high places that his father Hezekiah had destroyed; he set up altars for Baal and made an Asherah pole just like King Ahab of Israel had done. He bowed down to all the stars in the sky and worshiped them.", "comment": "sn See the note at 2 Kgs 17:16.
tn Or \u201cserved.\u201d"}, {"pk": 2834863, "translation": "NET", "book": 12, "chapter": 21, "verse": 4, "text": "He built altars in the LORD\u2019s temple, about which the LORD had said, \u201cJerusalem will be my home.\u201d", "comment": "tn Heb \u201cIn Jerusalem I will place my name.\u201d"}, {"pk": 2834864, "translation": "NET", "book": 12, "chapter": 21, "verse": 5, "text": "In the two courtyards of the LORD\u2019s temple he built altars for all the stars in the sky."}, {"pk": 2834865, "translation": "NET", "book": 12, "chapter": 21, "verse": 6, "text": "He passed his son through the fire and practiced divination and omen reading. He set up a ritual pit to conjure up underworld spirits, and appointed magicians to supervise it. He did a great amount of evil in the sight of the LORD, provoking him to anger.", "comment": "sn See the note at 2 Kgs 16:3.
tc The LXX has the plural \u201chis sons\u201d here.
tn Heb \u201cand he set up a ritual pit, along with conjurers.\u201d The Hebrew \u05d0\u05d5\u05b9\u05d1 (\u2019ov), \u201critual pit,\u201d refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a \u05d1\u05b7\u05e2\u05b2\u05dc\u05b7\u05ea \u05d0\u05d5\u05b9\u05d1 (ba\u2019alat \u2019ov), \u201cowner of a ritual pit.\u201d See H. Hoffner, \u201cSecond millennium Antecedents to the Hebrew \u2019O\u00f1B\u00f9,\u201d JBL 86 (1967), 385-401.
tc Heb \u201cand he multiplied doing what is evil in the eyes of the Lord, angering.\u201d The third masculine singular pronominal suffix (\u201chim\u201d) has been accidentally omitted in the MT by haplography (note the vav that immediately follows)."}, {"pk": 2834866, "translation": "NET", "book": 12, "chapter": 21, "verse": 7, "text": "He put an idol of Asherah he had made in the temple, about which the LORD had said to David and to his son Solomon, \u201cThis temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home.", "comment": "tn Heb \u201cIn this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name perpetually (or perhaps \u201cforever\u201d).\u201d"}, {"pk": 2834867, "translation": "NET", "book": 12, "chapter": 21, "verse": 8, "text": "I will not make Israel again leave the land I gave to their ancestors, provided that they carefully obey all I commanded them, the whole law my servant Moses ordered them to obey.\u201d", "comment": "tn Heb \u201cI will not again make the feet of Israel wander from the land which I gave to their fathers.\u201d"}, {"pk": 2834868, "translation": "NET", "book": 12, "chapter": 21, "verse": 9, "text": "But they did not obey, and Manasseh misled them so that they sinned more than the nations whom the LORD had destroyed from before the Israelites.", "comment": "tn Heb \u201clisten.\u201d"}, {"pk": 2834869, "translation": "NET", "book": 12, "chapter": 21, "verse": 10, "text": "So the LORD announced through his servants the prophets:", "comment": "tn Heb \u201cspoke by the hand of.\u201d"}, {"pk": 2834870, "translation": "NET", "book": 12, "chapter": 21, "verse": 11, "text": "\u201cKing Manasseh of Judah has committed horrible sins. He has sinned more than the Amorites before him and has encouraged Judah to sin by worshiping his disgusting idols.", "comment": "sn See the note at 1 Kgs 15:12.
tn Heb \u201cthese horrible sins.\u201d"}, {"pk": 2834871, "translation": "NET", "book": 12, "chapter": 21, "verse": 12, "text": "So this is what the LORD God of Israel says, \u2018I am about to bring disaster on Jerusalem and Judah. The news will reverberate in the ears of those who hear about it.", "comment": "tn Heb \u201cso that everyone who hears it, his two ears will quiver.\u201d"}, {"pk": 2834872, "translation": "NET", "book": 12, "chapter": 21, "verse": 13, "text": "I will destroy Jerusalem the same way I did Samaria and the dynasty of Ahab. I will wipe Jerusalem clean, just as one wipes a plate on both sides.", "comment": "tn Heb \u201cI will stretch out over Jerusalem the measuring line of Samaria, and the plumb line of the house of Ahab.\u201d The measuring line and plumb line are normally used in building a structure, not tearing it down. But here they are used ironically as metaphors of judgment, emphasizing that he will give careful attention to the task of judgment.
tn Heb \u201cjust as one wipes a plate, wiping and turning [it] on its face.\u201d The word picture emphasizes how thoroughly the Lord will judge the city.
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2834873, "translation": "NET", "book": 12, "chapter": 21, "verse": 14, "text": "I will abandon this last remaining tribe among my people and hand them over to their enemies; they will be plundered and robbed by all their enemies,", "comment": "tn Heb \u201cthe remnant of my inheritance.\u201d In this context the Lord\u2019s remnant is the tribe of Judah, which had been preserved when the Assyrians conquered and deported the northern tribes. See 17:18 and M. Cogan and H. Tadmor, II Kings (AB), 269.
tn Heb \u201cthey will become plunder and spoils of war for all their enemies.\u201d"}, {"pk": 2834874, "translation": "NET", "book": 12, "chapter": 21, "verse": 15, "text": "because they have done evil in my sight and have angered me from the time their ancestors left Egypt right up to this very day!\u2019\u201d", "comment": "tn Heb \u201cin my eyes.\u201d"}, {"pk": 2834875, "translation": "NET", "book": 12, "chapter": 21, "verse": 16, "text": "Furthermore Manasseh killed so many innocent people, he stained Jerusalem with their blood from end to end, in addition to encouraging Judah to sin by doing evil in the sight of the LORD.", "comment": "tn Heb \u201cand also Manasseh shed very much innocent blood, until he filled Jerusalem from mouth to mouth.\u201d
tn Heb \u201capart from his sin which he caused Judah to commit, by doing what is evil in the eyes of the Lord.\u201d"}, {"pk": 2834876, "translation": "NET", "book": 12, "chapter": 21, "verse": 17, "text": "The rest of the events of Manasseh\u2019s reign and all his accomplishments, as well as the sinful acts he committed, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Manasseh, and all which he did, and his sin which he committed, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834877, "translation": "NET", "book": 12, "chapter": 21, "verse": 18, "text": "Manasseh passed away and was buried in his palace garden, the garden of Uzzah, and his son Amon replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834878, "translation": "NET", "book": 12, "chapter": 21, "verse": 19, "text": "Amon was twenty-two years old when he became king, and he reigned for two years in Jerusalem. His mother was Meshullemeth, the daughter of Haruz, from Jotbah.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthe name of his mother.\u201d"}, {"pk": 2834879, "translation": "NET", "book": 12, "chapter": 21, "verse": 20, "text": "He did evil in the sight of the LORD, just like his father Manasseh had done.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834880, "translation": "NET", "book": 12, "chapter": 21, "verse": 21, "text": "He followed in the footsteps of his father and worshiped and bowed down to the disgusting idols which his father had worshiped.", "comment": "tn Heb \u201cand he served the disgusting idols which his father served and he bowed down to them.\u201d
tn Heb \u201cwalked in all the way which his father walked.\u201d
sn See the note at 1 Kgs 15:12."}, {"pk": 2834881, "translation": "NET", "book": 12, "chapter": 21, "verse": 22, "text": "He abandoned the LORD God of his ancestors and did not follow the LORD\u2019s instructions.", "comment": "tn Heb \u201cand did not walk in the way of the Lord.\u201d"}, {"pk": 2834882, "translation": "NET", "book": 12, "chapter": 21, "verse": 23, "text": "Amon\u2019s servants conspired against him and killed the king in his palace."}, {"pk": 2834883, "translation": "NET", "book": 12, "chapter": 21, "verse": 24, "text": "The people of the land executed all those who had conspired against King Amon, and they made his son Josiah king in his place.", "comment": "tn Heb \u201cthe people of the land.\u201d The pronoun \u201cthey\u201d has been used in the translation for stylistic reasons, to avoid the repetition of the phrase \u201cthe people of the land\u201d from the beginning of the verse."}, {"pk": 2834884, "translation": "NET", "book": 12, "chapter": 21, "verse": 25, "text": "The rest of Amon\u2019s accomplishments are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tc Heb \u201cAs for the rest of the things of Amon which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d Many Hebrew mss have \u05d5\u05b0\u05db\u05b8\u05dc (v\u00ffcol), \u201cand all,\u201d before \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher). In this case we can translate, \u201cAs for the rest of the events of Amon\u2019s reign, and all his accomplishments,\u2026.\u201d"}, {"pk": 2834885, "translation": "NET", "book": 12, "chapter": 21, "verse": 26, "text": "He was buried in his tomb in the garden of Uzzah, and his son Josiah replaced him as king.", "comment": "tn Heb \u201che buried him.\u201d Here \u201che\u201d probably refers to Amon\u2019s son Josiah."}, {"pk": 2834886, "translation": "NET", "book": 12, "chapter": 22, "verse": 1, "text": "Josiah was eight years old when he became king, and he reigned for thirty-one years in Jerusalem. His mother was Jedidah, daughter of Adaiah, from Bozkath.", "comment": "tn Heb \u201cthe name of his mother.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834887, "translation": "NET", "book": 12, "chapter": 22, "verse": 2, "text": "He did what the LORD approved and followed in his ancestor David\u2019s footsteps; he did not deviate to the right or the left.", "comment": "tn Heb \u201che did what was proper in the eyes of the Lord.\u201d
tn Heb \u201cand walked in all the way of David his father.\u201d"}, {"pk": 2834888, "translation": "NET", "book": 12, "chapter": 22, "verse": 3, "text": "In the eighteenth year of King Josiah\u2019s reign, the king sent the scribe Shaphan son of Azaliah, son of Meshullam, to the LORD\u2019s temple with these orders:", "comment": "tn Heb \u201cwith these orders, saying.\u201d"}, {"pk": 2834889, "translation": "NET", "book": 12, "chapter": 22, "verse": 4, "text": "\u201cGo up to Hilkiah the high priest and have him melt down the silver that has been brought by the people to the LORD\u2019s temple and has been collected by the guards at the door.", "comment": "tc The MT has \u05d5\u05b0\u05d9\u05b7\u05ea\u05bc\u05b5\u05dd (v\u00ffyattem), \u201cand let them add up\u201d (Hiphil of \u05ea\u05bc\u05b8\u05de\u05b8\u05dd [tammam], \u201cbe complete\u201d), but the appearance of \u05d4\u05b4\u05ea\u05bc\u05b4\u05d9\u05db\u05d5\u05bc (hitikhu), \u201cthey melted down\u201d (Hiphil of \u05e0\u05b8\u05ea\u05b7\u05da\u05b0 [natakh], \u201cpour out\u201d) in v. 9 suggests that the verb form should be emended to \u05d5\u05b0\u05d9\u05b7\u05ea\u05bc\u05b5\u05da\u05b0 (v\u00ffyattekh), \u201cand let him melt down\u201d (a Hiphil of \u05e0\u05b8\u05ea\u05b7\u05da\u05b0 [natakh]). For a discussion of this and other options see M. Cogan and H. Tadmor, II Kings (AB), 281."}, {"pk": 2834890, "translation": "NET", "book": 12, "chapter": 22, "verse": 5, "text": "Have them hand it over to the construction foremen assigned to the LORD\u2019s temple. They in turn should pay the temple workers to repair it,", "comment": "tn Heb \u201cand let them give it to the doers of the work who are in the house of the Lord to repair the damages to the house.\u201d
tn Heb \u201cdoers of the work.\u201d"}, {"pk": 2834891, "translation": "NET", "book": 12, "chapter": 22, "verse": 6, "text": "including craftsmen, builders, and masons, and should buy wood and chiseled stone for the repair work.", "comment": "tn Heb \u201cand to buy wood and chiseled stone to repair the house.\u201d"}, {"pk": 2834892, "translation": "NET", "book": 12, "chapter": 22, "verse": 7, "text": "Do not audit the foremen who disburse the silver, for they are honest.\u201d", "comment": "tn Heb \u201conly the silver that is given into their hand should not be reckoned with them, for in faithfulness they are acting.\u201d"}, {"pk": 2834893, "translation": "NET", "book": 12, "chapter": 22, "verse": 8, "text": "Hilkiah the high priest informed Shaphan the scribe, \u201cI found the law scroll in the LORD\u2019s temple.\u201d Hilkiah gave the scroll to Shaphan and he read it."}, {"pk": 2834894, "translation": "NET", "book": 12, "chapter": 22, "verse": 9, "text": "Shaphan the scribe went to the king and reported, \u201cYour servants melted down the silver in the temple and handed it over to the construction foremen assigned to the LORD\u2019s temple.\u201d", "comment": "tn Heb \u201cthat was found in the house.\u201d
tn Heb \u201creturned the king a word and said.\u201d"}, {"pk": 2834895, "translation": "NET", "book": 12, "chapter": 22, "verse": 10, "text": "Then Shaphan the scribe told the king, \u201cHilkiah the priest has given me a scroll.\u201d Shaphan read it out loud before the king."}, {"pk": 2834896, "translation": "NET", "book": 12, "chapter": 22, "verse": 11, "text": "When the king heard the words of the law scroll, he tore his clothes."}, {"pk": 2834897, "translation": "NET", "book": 12, "chapter": 22, "verse": 12, "text": "The king ordered Hilkiah the priest, Ahikam son of Shaphan, Acbor son of Micaiah, Shaphan the scribe, and Asaiah the king\u2019s servant,"}, {"pk": 2834898, "translation": "NET", "book": 12, "chapter": 22, "verse": 13, "text": "\u201cGo, seek an oracle from the LORD for me and the people \u2014 for all Judah. Find out about the words of this scroll that has been discovered. For the LORD\u2019s fury has been ignited against us, because our ancestors have not obeyed the words of this scroll by doing all that it instructs us to do.\u201d", "comment": "tn Heb \u201cfor great is the anger of the Lord which has been ignited against us.\u201d
tn Or \u201cinquire of.\u201d
tn Heb \u201cconcerning.\u201d
tn Heb \u201cby doing all that is written concerning us.\u201d Perhaps \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc (\u2019alenu), \u201cconcerning us,\u201d should be altered to \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 (\u2019alav), \u201cupon it,\u201d in which case one could translate, \u201cby doing all that is written in it.\u201d"}, {"pk": 2834899, "translation": "NET", "book": 12, "chapter": 22, "verse": 14, "text": "So Hilkiah the priest, Ahikam, Acbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shullam son of Tikvah, the son of Harhas, the supervisor of the wardrobe. (She lived in Jerusalem in the Mishneh district.) They stated their business,", "comment": "tn Heb \u201cthe keeper of the clothes.\u201d
tn Or \u201csecond.\u201d For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.
tn Heb \u201cand they spoke to her.\u201d"}, {"pk": 2834900, "translation": "NET", "book": 12, "chapter": 22, "verse": 15, "text": "and she said to them: \u201cThis is what the LORD God of Israel says: \u2018Say this to the man who sent you to me:"}, {"pk": 2834901, "translation": "NET", "book": 12, "chapter": 22, "verse": 16, "text": "\u201cThis is what the LORD says: \u2018I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which the king of Judah has read.", "comment": "tn Heb \u201call the words of the scroll which the king of Judah has read.\u201d"}, {"pk": 2834902, "translation": "NET", "book": 12, "chapter": 22, "verse": 17, "text": "This will happen because they have abandoned me and offered sacrifices to other gods, angering me with all the idols they have made. My anger will ignite against this place and will not be extinguished!\u2019\u201d", "comment": "tn Heb \u201cangering me with all the work of their hands.\u201d The translation assumes that this refers to idols they have manufactured (note the preceding reference to \u201cother gods,\u201d as well as 19:18). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, \u201cangering me by all the things they do.\u201d
tn Or \u201cburned incense.\u201d"}, {"pk": 2834903, "translation": "NET", "book": 12, "chapter": 22, "verse": 18, "text": "Say this to the king of Judah, who sent you to seek an oracle from the LORD: \u201cThis is what the LORD God of Israel says concerning the words you have heard:"}, {"pk": 2834904, "translation": "NET", "book": 12, "chapter": 22, "verse": 19, "text": "\u2018You displayed a sensitive spirit and humbled yourself before the LORD when you heard how I intended to make this place and its residents into an appalling example of an accursed people. You tore your clothes and wept before me, and I have heard you,\u2019 says the LORD.", "comment": "tn Heb \u201cBecause your heart was tender.\u201d
tn Heb \u201chow I said concerning this place and its residents to become [an object of] horror and [an example of] a curse.\u201d The final phrase (\u201chorror and a curse\u201d) refers to Judah becoming a prime example of an accursed people. In curse formulations they would be held up as a prime example of divine judgment. For an example of such a curse, see Jer 29:22."}, {"pk": 2834905, "translation": "NET", "book": 12, "chapter": 22, "verse": 20, "text": "\u2018Therefore I will allow you to die and be buried in peace. You will not have to witness all the disaster I will bring on this place.\u2019\u201d\u2019\u201d Then they reported back to the king.", "comment": "tn Heb \u201cTherefore, look, I am gathering you to your fathers, and you will be gathered to your tomb in peace.\u201d
tn Heb \u201cyour eyes will not see.\u201d"}, {"pk": 2834906, "translation": "NET", "book": 12, "chapter": 23, "verse": 1, "text": "The king summoned all the leaders of Judah and Jerusalem.", "comment": "tn Heb \u201cand the king sent and all the elders of Judah and Jerusalem gathered to him.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834907, "translation": "NET", "book": 12, "chapter": 23, "verse": 2, "text": "The king went up to the LORD\u2019s temple, accompanied by all the people of Judah, all the residents of Jerusalem, the priests, and the prophets. All the people were there, from the youngest to the oldest. He read aloud all the words of the scroll of the covenant that had been discovered in the LORD\u2019s temple.", "comment": "tn Heb \u201cread in their ears.\u201d"}, {"pk": 2834908, "translation": "NET", "book": 12, "chapter": 23, "verse": 3, "text": "The king stood by the pillar and renewed the covenant before the LORD, agreeing to follow the LORD and to obey his commandments, laws, and rules with all his heart and being, by carrying out the terms of this covenant recorded on this scroll. All the people agreed to keep the covenant.", "comment": "tn Heb \u201cwalk after.\u201d
tn Heb \u201ccut,\u201d that is, \u201cmade, agreed to.\u201d
tn Or \u201csoul.\u201d
tn Heb \u201cwords.\u201d
tn Heb \u201cstood in the covenant.\u201d"}, {"pk": 2834909, "translation": "NET", "book": 12, "chapter": 23, "verse": 4, "text": "The king ordered Hilkiah the high priest, the high-ranking priests, and the guards to bring out of the LORD\u2019s temple all the items that were used in the worship of Baal, Asherah, and all the stars of the sky. The king burned them outside of Jerusalem in the terraces of Kidron, and carried their ashes to Bethel.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201call the host of heaven\u201d (also in v. 5).
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn Or \u201cfields.\u201d For a defense of the translation \u201cterraces,\u201d see M. Cogan and H. Tadmor, II Kings (AB), 285.
tn Heb \u201cthe priests of the second [rank],\u201d that is, those ranked just beneath Hilkiah.
tn Or \u201cdoorkeepers.\u201d
tn Heb \u201cfor.\u201d"}, {"pk": 2834910, "translation": "NET", "book": 12, "chapter": 23, "verse": 5, "text": "He eliminated the pagan priests whom the kings of Judah had appointed to offer sacrifices on the high places in the cities of Judah and in the area right around Jerusalem. (They offered sacrifices to Baal, the sun god, the moon god, the constellations, and all the stars in the sky.)", "comment": "tn Or \u201cburned incense.\u201d
tn Or \u201cburn incense.\u201d
tn Perhaps, \u201cdestroyed.\u201d"}, {"pk": 2834911, "translation": "NET", "book": 12, "chapter": 23, "verse": 6, "text": "He removed the Asherah pole from the LORD\u2019s temple and took it outside Jerusalem to the Kidron Valley, where he burned it. He smashed it to dust and then threw the dust in the public graveyard.", "comment": "tn Heb \u201cand he burned it in the Kidron Valley.\u201d
tc Heb \u201con the grave of the sons of the people.\u201d Some Hebrew, Greek, Syriac, Aramaic, and Latin witnesses read the plural \u201cgraves.\u201d tn The phrase \u201csons of the people\u201d refers here to the common people (see BDB 766 s.v. \u05e2\u05b7\u05dd), as opposed to the upper classes who would have private tombs."}, {"pk": 2834912, "translation": "NET", "book": 12, "chapter": 23, "verse": 7, "text": "He tore down the quarters of the male cultic prostitutes in the LORD\u2019s temple, where women were weaving shrines for Asherah.", "comment": "tn Heb \u201chouses.\u201d Perhaps tent-shrines made from cloth are in view (see BDB 109 s.v. \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea). M. Cogan and H. Tadmor (II Kings [AB], 286) understand this as referring to clothes made for images of the goddess.
tn Or \u201ccubicles.\u201d Heb \u201chouses.\u201d"}, {"pk": 2834913, "translation": "NET", "book": 12, "chapter": 23, "verse": 8, "text": "He brought all the priests from the cities of Judah and ruined the high places where the priests had offered sacrifices, from Geba to Beer Sheba. He tore down the high place of the goat idols situated at the entrance of the gate of Joshua, the city official, on the left side of the city gate.", "comment": "tc The Hebrew text reads \u201cthe high places of the gates,\u201d which is problematic in that the rest of the verse speaks of a specific gate. The translation assumes an emendation to \u05d1\u05bc\u05b8\u05de\u05d5\u05b9\u05ea \u05d4\u05b7\u05e9\u05c1\u05bc\u05b0\u05e2\u05b8\u05e8\u05b4\u05d9\u05dd (bamot hash\u00ff\u2019arim), \u201cthe high place of the goats\u201d (that is, goat idols). Worship of such images is referred to in Lev 17:7 and 2 Chr 11:15. For a discussion of the textual issue, see M. Cogan and H. Tadmor, II Kings (AB), 286-87.
tn Heb \u201cdefiled; desecrated,\u201d that is, \u201cmade ritually unclean and unusable.\u201d
sn These towns marked Judah\u2019s northern and southern borders, respectively, at the time of Josiah."}, {"pk": 2834914, "translation": "NET", "book": 12, "chapter": 23, "verse": 9, "text": "(Now the priests of the high places did not go up to the altar of the LORD in Jerusalem, but they did eat unleavened cakes among their fellow priests.)", "comment": "tn Heb \u201ctheir brothers.\u201d"}, {"pk": 2834915, "translation": "NET", "book": 12, "chapter": 23, "verse": 10, "text": "The king ruined Topheth in the Valley of Ben Hinnom so that no one could pass his son or his daughter through the fire to Molech.", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
sn Attempts to identify this deity with a god known from the ancient Near East have not yet yielded a consensus. For brief discussions see M. Cogan and H. Tadmor II Kings (AB), 288 and HALOT 592 s.v. \u05de\u05b9\u05dc\u05b6\u05da\u05b0. For more extensive studies see George C. Heider, The Cult of Molek, and John Day, Molech: A God of Human Sacrifice in the Old Testament."}, {"pk": 2834916, "translation": "NET", "book": 12, "chapter": 23, "verse": 11, "text": "He removed from the entrance to the LORD\u2019s temple the statues of horses that the kings of Judah had placed there in honor of the sun god. (They were kept near the room of Nathan Melech the eunuch, which was situated among the courtyards.) He burned up the chariots devoted to the sun god.", "comment": "tn Heb \u201cwho/which was in the [\u2026?].\u201d The meaning of the Hebrew term \u05e4\u05bc\u05b7\u05e8\u05b0\u05d5\u05b8\u05e8\u05b4\u05d9\u05dd (parvarim), translated here \u201ccourtyards,\u201d is uncertain. The relative clause may indicate where the room was located or explain who Nathan Melech was, \u201cthe eunuch who was in the courtyards.\u201d See M. Cogan and H. Tadmor, II Kings (AB), 288-89, who translate \u201cthe officer of the precincts.\u201d
tn The MT simply reads \u201cthe horses.\u201d The words \u201cstatues of\u201d have been supplied in the translation for clarity.
tn Heb \u201cand the chariots of the sun he burned with fire.\u201d"}, {"pk": 2834917, "translation": "NET", "book": 12, "chapter": 23, "verse": 12, "text": "The king tore down the altars the kings of Judah had set up on the roof of Ahaz\u2019s upper room, as well as the altars Manasseh had set up in the two courtyards of the LORD\u2019s temple. He crushed them up and threw the dust in the Kidron Valley.", "comment": "tc The MT reads, \u201che ran from there,\u201d which makes little if any sense in this context. Some prefer to emend the verbal form (Qal of \u05e8\u05d5\u05bc\u05e5 [ruts], \u201crun\u201d) to a Hiphil of \u05e8\u05d5\u05bc\u05e5 with third plural suffix and translate, \u201che quickly removed them\u201d (see BDB 930 s.v. \u05e8\u05d5\u05bc\u05e5, and M. Cogan and H. Tadmor, II Kings [AB], 289). The suffix could have been lost in MT by haplography (note the mem [\u05de] that immediately follows the verb on the form \u05de\u05b4\u05e9\u05c1\u05b3\u05dd, misham, \u201cfrom there\u201d). Another option, the one reflected in the translation, is to emend the verb to a Piel of \u05e8\u05b8\u05e6\u05b7\u05e5 (ratsats), \u201ccrush,\u201d with third plural suffix."}, {"pk": 2834918, "translation": "NET", "book": 12, "chapter": 23, "verse": 13, "text": "The king ruined the high places east of Jerusalem, south of the Mount of Destruction, that King Solomon of Israel had built for the detestable Sidonian goddess Astarte, the detestable Moabite god Chemosh, and the horrible Ammonite god Milcom.", "comment": "sn This is a derogatory name for the Mount of Olives, involving a wordplay between \u05de\u05b8\u05e9\u05c1\u05b0\u05d7\u05b8\u05d4 (mash\u00ffkhah), \u201canointing,\u201d and \u05de\u05b7\u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05ea (mash\u00ffkhit), \u201cdestruction.\u201d See HALOT 644 s.v. \u05de\u05b7\u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05ea and M. Cogan and H. Tadmor, II Kings (AB), 289."}, {"pk": 2834919, "translation": "NET", "book": 12, "chapter": 23, "verse": 14, "text": "He smashed the sacred pillars to bits, cut down the Asherah pole, and filled those shrines with human bones.", "comment": "tn Heb \u201ctheir places.\u201d"}, {"pk": 2834920, "translation": "NET", "book": 12, "chapter": 23, "verse": 15, "text": "He also tore down the altar in Bethel at the high place made by Jeroboam son of Nebat, who encouraged Israel to sin. He burned all the combustible items at that high place and crushed them to dust; including the Asherah pole.", "comment": "tn Heb \u201cAnd also the altar that is in Bethel, the high place that Jeroboam son of Nebat who encouraged Israel to sin, also that altar and the high place he tore down.\u201d The more repetitive Hebrew text is emphatic.
tn Heb \u201che burned the high place, crushing to dust, and he burned the Asherah pole.\u201d High places per se are never referred to as being burned elsewhere. \u05d1\u05bc\u05b8\u05de\u05b8\u05d4 (bamah) here stands by metonymy for the combustible items located on the high place. See M. Cogan and H. Tadmor, II Kings (AB), 289.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2834921, "translation": "NET", "book": 12, "chapter": 23, "verse": 16, "text": "When Josiah turned around, he saw the tombs there on the hill. So he ordered the bones from the tombs to be brought; he burned them on the altar and defiled it. This fulfilled the LORD\u2019s announcement made by the prophet while Jeroboam stood by the altar during a festival. King Josiah turned and saw the grave of the prophet who had foretold this.", "comment": "tn Heb \u201cthe king\u201d; this has been specified as \u201cKing Josiah\u201d in the translation for clarity (cf. TEV, CEV, NLT).
tn Heb \u201cand he sent and took the bones from the tombs.\u201d
tc The MT is much shorter than this. It reads, \u201caccording to the word of the Lord which the man of God proclaimed, who proclaimed these words.\u201d The LXX has a much longer text at this point. It reads: \u201c[which was proclaimed by the man of God] while Jeroboam stood by the altar at a celebration. Then he turned and saw the grave of the man of God [who proclaimed these words].\u201d The extra material attested in the LXX was probably accidentally omitted in the Hebrew tradition when a scribe\u2019s eye jumped from the first occurrence of the phrase \u201cman of God\u201d (which appears right before the extra material) and the second occurrence of the phrase (which appears at the end of the extra material).sn This recalls the prophecy recorded in 1 Kgs 13:2."}, {"pk": 2834922, "translation": "NET", "book": 12, "chapter": 23, "verse": 17, "text": "He asked, \u201cWhat is this grave marker I see?\u201d The men from the city replied, \u201cIt\u2019s the grave of the prophet who came from Judah and foretold these very things you have done to the altar of Bethel.\u201d", "comment": "tn Heb \u201cman of God.\u201d"}, {"pk": 2834923, "translation": "NET", "book": 12, "chapter": 23, "verse": 18, "text": "The king said, \u201cLeave it alone! No one must touch his bones.\u201d So they left his bones undisturbed, as well as the bones of the Israelite prophet buried beside him.", "comment": "tn Heb \u201cand they left undisturbed his bones, the bones of the prophet who came from Samaria.\u201d If the phrase \u201cthe bones of the prophet\u201d were appositional to \u201chis bones,\u201d one would expect the sentence to end \u201cfrom Judah\u201d (see v. 17). Apparently the \u201cprophet\u201d referred to in the second half of the verse is the old prophet from Bethel who buried the man of God from Judah in his own tomb and instructed his sons to bury his bones there as well (1 Kgs 13:30\u201331). One expects the text to read \u201cfrom Bethel,\u201d but \u201cSamaria\u201d (which was not even built at the time of the incident recorded in 1 Kgs 13) is probably an anachronistic reference to the northern kingdom in general. See the note at 1 Kgs 13:32 and the discussion in M. Cogan and H. Tadmor, II Kings (AB), 290.
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity."}, {"pk": 2834924, "translation": "NET", "book": 12, "chapter": 23, "verse": 19, "text": "Josiah also removed all the shrines on the high places in the cities of Samaria. The kings of Israel had made them and angered the LORD. He did to them what he had done to the high place in Bethel.", "comment": "tc Heb \u201cwhich the kings of Israel had made, angering.\u201d The object has been accidentally omitted in the MT. It appears in the LXX, Syriac, and Vulgate versions.
tn Heb \u201cand he did to them according to all the deeds he had done in Bethel.\u201dmap For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2834925, "translation": "NET", "book": 12, "chapter": 23, "verse": 20, "text": "He sacrificed all the priests of the high places on the altars located there, and burned human bones on them. Then he returned to Jerusalem."}, {"pk": 2834926, "translation": "NET", "book": 12, "chapter": 23, "verse": 21, "text": "The king ordered all the people, \u201cObserve the Passover of the LORD your God, as prescribed in this scroll of the covenant.\u201d"}, {"pk": 2834927, "translation": "NET", "book": 12, "chapter": 23, "verse": 22, "text": "He issued this edict because a Passover like this had not been observed since the days of the judges; it was neglected for the entire period of the kings of Israel and Judah.", "comment": "tn The Hebrew text has simply \u201cbecause.\u201d The translation attempts to reflect more clearly the logical connection between the king\u2019s order and the narrator\u2019s observation. Another option is to interpret \u05db\u05bc\u05b4\u05d9 (ki) as asseverative and translate, \u201cindeed.\u201d
tn Heb \u201cbecause there had not been observed [one] like this Passover from the days of the judges who judged Israel and all the days of the kings of Israel and the kings of Judah.\u201d"}, {"pk": 2834928, "translation": "NET", "book": 12, "chapter": 23, "verse": 23, "text": "But in the eighteenth year of King Josiah\u2019s reign, such a Passover of the LORD was observed in Jerusalem."}, {"pk": 2834929, "translation": "NET", "book": 12, "chapter": 23, "verse": 24, "text": "Josiah also got rid of the ritual pits used to conjure up spirits, the magicians, personal idols, disgusting images, and all the detestable idols that had appeared in the land of Judah and in Jerusalem. In this way he carried out the terms of the law recorded on the scroll that Hilkiah the priest had discovered in the LORD\u2019s temple.", "comment": "sn See the note at 1 Kgs 15:12.
tn Here \u05d1\u05bc\u05b4\u05e2\u05b5\u05e8 (bi\u2019er) is not the well attested verb \u201cburn,\u201d but the less common homonym meaning \u201cdevastate, sweep away, remove.\u201d See HALOT 146 s.v. \u05d1\u05e2\u05e8.
sn See the note at 2 Kgs 21:6.
tn Heb \u201ccarrying out the words of the law.\u201d"}, {"pk": 2834930, "translation": "NET", "book": 12, "chapter": 23, "verse": 25, "text": "No king before or after repented before the LORD as he did, with his whole heart, soul, and being in accordance with the whole law of Moses.", "comment": "tn Heb \u201cand like him there was not a king before him who returned to the Lord with all his heart, and with all his soul, and with all his being according to all the law of Moses, and after him none arose like him.\u201dsn The description of Josiah\u2019s devotion as involving his whole \u201cheart, soul, and being\u201d echoes the language of Deut 6:5."}, {"pk": 2834931, "translation": "NET", "book": 12, "chapter": 23, "verse": 26, "text": "Yet the LORD\u2019s great anger against Judah did not subside; he was still infuriated by all the things Manasseh had done.", "comment": "tn Heb \u201cYet the Lord did not turn away from the fury of his great anger, which raged against Judah, on account of all the infuriating things by which Manasseh had made him angry.\u201d"}, {"pk": 2834932, "translation": "NET", "book": 12, "chapter": 23, "verse": 27, "text": "The LORD announced, \u201cI will also spurn Judah, just as I spurned Israel. I will reject this city that I chose \u2014 both Jerusalem and the temple, about which I said, \u201cI will live there.\u201d", "comment": "tn Heb \u201cMy name will be there.\u201d
tn Heb \u201cAlso Judah I will turn away from my face.\u201d"}, {"pk": 2834933, "translation": "NET", "book": 12, "chapter": 23, "verse": 28, "text": "The rest of the events of Josiah\u2019s reign and all his accomplishments are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Josiah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834934, "translation": "NET", "book": 12, "chapter": 23, "verse": 29, "text": "During Josiah\u2019s reign Pharaoh Necho king of Egypt marched toward the Euphrates River to help the king of Assyria. King Josiah marched out to fight him, but Necho killed him at Megiddo when he saw him.", "comment": "map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.
tn Heb \u201che\u201d; the referent (Necho) has been specified in the translation for clarity.
tn Heb \u201cwent up to.\u201d The idiom \u05e2\u05b7\u05dc\u2026\u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah \u2026\u2019al) can sometimes mean \u201cgo up against,\u201d but here it refers to Necho\u2019s attempt to aid the Assyrians in their struggle with the Babylonians."}, {"pk": 2834935, "translation": "NET", "book": 12, "chapter": 23, "verse": 30, "text": "His servants transported his dead body from Megiddo in a chariot and brought it to Jerusalem, where they buried him in his tomb. The people of the land took Josiah\u2019s son Jehoahaz, poured olive oil on his head, and made him king in his father\u2019s place.", "comment": "tn Or \u201canointed him.\u201d
tn Heb \u201chim, dead.\u201d"}, {"pk": 2834936, "translation": "NET", "book": 12, "chapter": 23, "verse": 31, "text": "Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem. His mother was Hamutal the daughter of Jeremiah, from Libnah.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthe name of his mother.\u201d"}, {"pk": 2834937, "translation": "NET", "book": 12, "chapter": 23, "verse": 32, "text": "He did evil in the sight of the LORD as his ancestors had done.", "comment": "tn Heb \u201caccording to all which his fathers had done.\u201d
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834938, "translation": "NET", "book": 12, "chapter": 23, "verse": 33, "text": "Pharaoh Necho imprisoned him in Riblah in the land of Hamath and prevented him from ruling in Jerusalem. He imposed on the land a special tax of one hundred talents of silver and a talent of gold.", "comment": "tn The Hebrew term \u05db\u05bc\u05b4\u05db\u05bc\u05b8\u05e8 (kikkar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 7,500 pounds of silver and 75 pounds of gold (cf. NCV, NLT); CEV \u201calmost four tons of silver and about seventy-five pounds of gold.\u201d
tc The consonantal text (Kethib) has \u201cwhen [he was] ruling in Jerusalem,\u201d but the marginal reading (Qere), which has support from Hebrew, Greek, Aramaic, and Latin witnesses, has \u201c[preventing him] from ruling in Jerusalem.\u201d
tn Or \u201cfine.\u201d"}, {"pk": 2834939, "translation": "NET", "book": 12, "chapter": 23, "verse": 34, "text": "Pharaoh Necho made Josiah\u2019s son Eliakim king in Josiah\u2019s place, and changed his name to Jehoiakim. He took Jehoahaz to Egypt, where he died.", "comment": "tn Heb \u201cand he took Jehoahaz, and he came to Egypt and he died there.\u201d"}, {"pk": 2834940, "translation": "NET", "book": 12, "chapter": 23, "verse": 35, "text": "Jehoiakim paid Pharaoh the required amount of silver and gold, but to meet Pharaoh\u2019s demands Jehoiakim had to tax the land. He collected an assessed amount from each man among the people of the land in order to pay Pharaoh Necho.", "comment": "tn Heb \u201cAnd the silver and the gold Jehoiakim gave to Pharaoh, but he taxed the land to give the silver at the command of Pharaoh, [from] each according to his tax he collected the silver and the gold, from the people of the land, to give to Pharaoh Necho.\u201d"}, {"pk": 2834941, "translation": "NET", "book": 12, "chapter": 23, "verse": 36, "text": "Jehoiakim was twenty-five years old when he became king, and he reigned for eleven years in Jerusalem. His mother was Zebidah the daughter of Pedaiah, from Rumah.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834942, "translation": "NET", "book": 12, "chapter": 23, "verse": 37, "text": "He did evil in the sight of the LORD as his ancestors had done.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834943, "translation": "NET", "book": 12, "chapter": 24, "verse": 1, "text": "During Jehoiakim\u2019s reign, King Nebuchadnezzar of Babylon attacked. Jehoiakim was his subject for three years, but then he rebelled against him.", "comment": "tn Heb \u201cIn his days.\u201d
tn The Hebrew text has \u201cand he turned and rebelled against him.\u201d
tn Heb \u201ccame up.\u201d Perhaps an object (\u201cagainst him\u201d) has been accidentally omitted from the text. See M. Cogan and H. Tadmor, II Kings (AB), 306."}, {"pk": 2834944, "translation": "NET", "book": 12, "chapter": 24, "verse": 2, "text": "The LORD sent against him Babylonian, Syrian, Moabite, and Ammonite raiding bands; he sent them to destroy Judah, as he had warned he would do through his servants the prophets.", "comment": "tn Heb \u201che sent them against Judah to destroy it, according to the word of the Lord which he spoke by the hand of his servants the prophets.\u201d"}, {"pk": 2834945, "translation": "NET", "book": 12, "chapter": 24, "verse": 3, "text": "Just as the LORD had announced, he rejected Judah because of all the sins which Manasseh had committed.", "comment": "tn Heb \u201cCertainly according to the word of the Lord this happened against Judah, to remove [them] from his face because of the sins of Manasseh according to all which he did.\u201d"}, {"pk": 2834946, "translation": "NET", "book": 12, "chapter": 24, "verse": 4, "text": "Because he killed innocent people and stained Jerusalem with their blood, the LORD was unwilling to forgive them.", "comment": "tn Heb \u201cand also the blood of the innocent which he shed, and he filled Jerusalem with innocent blood, and the Lord was not willing to forgive.\u201d"}, {"pk": 2834947, "translation": "NET", "book": 12, "chapter": 24, "verse": 5, "text": "The rest of the events of Jehoiakim\u2019s reign and all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Jehoiakim, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?\u201d"}, {"pk": 2834948, "translation": "NET", "book": 12, "chapter": 24, "verse": 6, "text": "He passed away and his son Jehoiachin replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2834949, "translation": "NET", "book": 12, "chapter": 24, "verse": 7, "text": "The king of Egypt did not march out from his land again, for the king of Babylon conquered all the territory that the king of Egypt had formerly controlled between the Brook of Egypt and the Euphrates River."}, {"pk": 2834950, "translation": "NET", "book": 12, "chapter": 24, "verse": 8, "text": "Jehoiachin was eighteen years old when he became king, and he reigned three months in Jerusalem. His mother was Nehushta the daughter of Elnathan, from Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthe name of his mother.\u201d"}, {"pk": 2834951, "translation": "NET", "book": 12, "chapter": 24, "verse": 9, "text": "He did evil in the sight of the LORD as his ancestors had done.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2834952, "translation": "NET", "book": 12, "chapter": 24, "verse": 10, "text": "At that time the generals of King Nebuchadnezzar of Babylon marched to Jerusalem and besieged the city.", "comment": "tn Heb \u201cwent up [to] Jerusalem and the city entered into siege.\u201d
tn Heb \u201cservants.\u201d"}, {"pk": 2834953, "translation": "NET", "book": 12, "chapter": 24, "verse": 11, "text": "King Nebuchadnezzar of Babylon came to the city while his generals were besieging it."}, {"pk": 2834954, "translation": "NET", "book": 12, "chapter": 24, "verse": 12, "text": "King Jehoiachin of Judah, along with his mother, his servants, his officials, and his eunuchs surrendered to the king of Babylon. The king of Babylon, in the eighth year of his reign, took Jehoiachin prisoner.", "comment": "tn Heb \u201ccame out.\u201d
sn That is, the eighth year of Nebuchadnezzar\u2019s reign, 597 b.c.
tn Heb \u201chim\u201d; the referent (Jehoiachin) has been specified in the translation for clarity."}, {"pk": 2834955, "translation": "NET", "book": 12, "chapter": 24, "verse": 13, "text": "Nebuchadnezzar took from there all the riches in the treasuries of the LORD\u2019s temple and of the royal palace. He removed all the gold items which King Solomon of Israel had made for the LORD\u2019s temple, just as the LORD had warned.", "comment": "tn Heb \u201che\u201d; the referent (Nebuchadnezzar) has been specified in the translation for clarity."}, {"pk": 2834956, "translation": "NET", "book": 12, "chapter": 24, "verse": 14, "text": "He deported all the residents of Jerusalem, including all the officials and all the soldiers (10,000 people in all). This included all the craftsmen and those who worked with metal. No one was left except for the poorest among the people of the land."}, {"pk": 2834957, "translation": "NET", "book": 12, "chapter": 24, "verse": 15, "text": "He deported Jehoiachin from Jerusalem to Babylon, along with the king\u2019s mother and wives, his eunuchs, and the high-ranking officials of the land.", "comment": "tn Heb \u201cand he deported Jehoiachin to Babylon; the mother of the king and the wives of the king and his eunuchs and the mighty of the land he led into exile from Jerusalem to Babylon.\u201d"}, {"pk": 2834958, "translation": "NET", "book": 12, "chapter": 24, "verse": 16, "text": "The king of Babylon deported to Babylon all the soldiers (there were 7,000), as well as 1,000 craftsmen and metal workers. This included all the best warriors.", "comment": "tn Heb \u201cthe entire [group], mighty men, doers of war.\u201d"}, {"pk": 2834959, "translation": "NET", "book": 12, "chapter": 24, "verse": 17, "text": "The king of Babylon made Mattaniah, Jehoiachin\u2019s uncle, king in Jehoiachin\u2019s place. He renamed him Zedekiah.", "comment": "tn Heb \u201chis.\u201d"}, {"pk": 2834960, "translation": "NET", "book": 12, "chapter": 24, "verse": 18, "text": "Zedekiah was twenty-one years old when he became king, and he ruled for eleven years in Jerusalem. His mother was Hamutal, the daughter of Jeremiah, from Libnah.", "comment": "tc Some textual witnesses support the consonantal text (Kethib) in reading \u201cHamital.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthe name of his mother.\u201d"}, {"pk": 2834961, "translation": "NET", "book": 12, "chapter": 24, "verse": 19, "text": "He did evil in the sight of the LORD, as Jehoiakim had done.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201caccording to all which Jehoiakim had done.\u201d"}, {"pk": 2834962, "translation": "NET", "book": 12, "chapter": 24, "verse": 20, "text": "What follows is a record of what happened to Jerusalem and Judah because of the LORD\u2019s anger; he finally threw them out of his presence. Zedekiah rebelled against the king of Babylon.", "comment": "tn Heb \u201cSurely [or, \u2018for\u2019] because of the anger of the Lord this happened in Jerusalem and Judah until he threw them out from upon his face.\u201d"}, {"pk": 2834963, "translation": "NET", "book": 12, "chapter": 25, "verse": 1, "text": "So King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside it. They built siege ramps all around it. He arrived on the tenth day of the tenth month in the ninth year of Zedekiah\u2019s reign.", "comment": "tn Or \u201cagainst.\u201d
sn This would have been Jan 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April)."}, {"pk": 2834964, "translation": "NET", "book": 12, "chapter": 25, "verse": 2, "text": "The city remained under siege until King Zedekiah\u2019s eleventh year."}, {"pk": 2834965, "translation": "NET", "book": 12, "chapter": 25, "verse": 3, "text": "By the ninth day of the fourth month the famine in the city was so severe the residents had no food.", "comment": "tn Heb \u201cthe people of the land.\u201d
tn The MT has simply \u201cof the month,\u201d but the parallel passage in Jer 52:6 has \u201cfourth month,\u201d and this is followed by almost all English translations. The word \u201cfourth,\u201d however, is not actually present in the MT of 2 Kgs 25:3.sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months."}, {"pk": 2834966, "translation": "NET", "book": 12, "chapter": 25, "verse": 4, "text": "The enemy broke through the city walls, and all the soldiers tried to escape. They left the city during the night. They went through the gate between the two walls that is near the king\u2019s garden. (The Babylonians were all around the city.) Then they headed for the Jordan Valley.", "comment": "sn Heb \u201ctoward the Arabah.\u201d The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from Jer 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.
tn Heb \u201cthe city was breached.\u201d
tn The Hebrew text is abrupt here: \u201cAnd all the men of war by the night.\u201d The translation attempts to capture the sense.
sn The king\u2019s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the \u201ctwo walls\u201d which were probably the walls on the eastern and western hills."}, {"pk": 2834967, "translation": "NET", "book": 12, "chapter": 25, "verse": 5, "text": "But the Babylonian army chased after the king. They caught up with him in the plains of Jericho, and his entire army deserted him.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2834968, "translation": "NET", "book": 12, "chapter": 25, "verse": 6, "text": "They captured the king and brought him up to the king of Babylon at Riblah, where he passed sentence on him.", "comment": "sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.
tn The Hebrew text has the plural form of the verb, but the parallel passage in Jer 52:9 has the singular."}, {"pk": 2834969, "translation": "NET", "book": 12, "chapter": 25, "verse": 7, "text": "Zedekiah\u2019s sons were executed while Zedekiah was forced to watch. The king of Babylon then had Zedekiah\u2019s eyes put out, bound him in bronze chains, and carried him off to Babylon.", "comment": "tn Heb \u201cwere killed before his eyes.\u201d
tn Heb \u201che\u201d; the referent (the king of Babylon) has been specified in the translation for clarity."}, {"pk": 2834970, "translation": "NET", "book": 12, "chapter": 25, "verse": 8, "text": "On the seventh day of the fifth month, in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard who served the king of Babylon, arrived in Jerusalem.", "comment": "tn The parallel account in Jer 52:12 has \u201ctenth.\u201d
sn The seventh day of the month would have been August 14, 586 b.c. in modern reckoning.
tn For the meaning of this phrase see BDB 371 s.v. \u05d8\u05b7\u05d1\u05bc\u05b8\u05d7 2, and compare the usage in Gen 39:1.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2834971, "translation": "NET", "book": 12, "chapter": 25, "verse": 9, "text": "He burned down the LORD\u2019s temple, the royal palace, and all the houses in Jerusalem, including every large house.", "comment": "tn Heb \u201cand every large house he burned down with fire.\u201d"}, {"pk": 2834972, "translation": "NET", "book": 12, "chapter": 25, "verse": 10, "text": "The whole Babylonian army that came with the captain of the royal guard tore down the walls that surrounded Jerusalem."}, {"pk": 2834973, "translation": "NET", "book": 12, "chapter": 25, "verse": 11, "text": "Nebuzaradan, the captain of the royal guard, deported the rest of the people who were left in the city, those who had deserted to the king of Babylon, and the rest of the craftsmen.", "comment": "tc The MT has \u201cthe multitude.\u201d But \u05d4\u05b6\u05d4\u05b8\u05de\u05d5\u05b9\u05df (hehamon) should probably be emended to \u05d4\u05b6\u05d0\u05b8\u05de\u05d5\u05b9\u05df (he\u2019amon)."}, {"pk": 2834974, "translation": "NET", "book": 12, "chapter": 25, "verse": 12, "text": "But he left behind some of the poor of the land and gave them fields and vineyards.", "comment": "tn Heb \u201cthe captain of the royal guard.\u201d However, the subject is clear from the preceding and contemporary English style would normally avoid repeating the proper name and title."}, {"pk": 2834975, "translation": "NET", "book": 12, "chapter": 25, "verse": 13, "text": "The Babylonians broke the two bronze pillars in the LORD\u2019s temple, as well as the movable stands and the big bronze basin called the \u201cThe Sea.\u201d They took the bronze to Babylon.", "comment": "sn See the note at 1 Kgs 7:23."}, {"pk": 2834976, "translation": "NET", "book": 12, "chapter": 25, "verse": 14, "text": "They also took the pots, shovels, trimming shears, pans, and all the bronze utensils used by the priests.", "comment": "sn These were used to trim the wicks.
tn Heb \u201cwith which they served [or, \u2018fulfilled their duty\u2019].\u201d
sn These shovels were used to clean the altar."}, {"pk": 2834977, "translation": "NET", "book": 12, "chapter": 25, "verse": 15, "text": "The captain of the royal guard took the golden and silver censers and basins.", "comment": "sn These held the embers used for the incense offerings."}, {"pk": 2834978, "translation": "NET", "book": 12, "chapter": 25, "verse": 16, "text": "The bronze of the items that King Solomon made for the LORD\u2019s temple \u2014 including the two pillars, the big bronze basin called \u201cThe Sea,\u201d the twelve bronze bulls under \u201cThe Sea,\u201d and the movable stands \u2014 was too heavy to be weighed.", "comment": "tc The MT lacks \u201cthe twelve bronze bulls under \u2018the Sea,\u2019\u201d but these words have probably been accidentally omitted by homoioarcton. The scribe\u2019s eye may have jumped from the \u05d5\u05b0\u05d4\u05b8 (v\u00ffha-) on \u05d5\u05b0\u05d4\u05b7\u05d1\u05bc\u05b8\u05e7\u05b8\u05e8 (v\u00ffhabbaqar), \u201cand the bulls,\u201d to the \u05d5\u05b0\u05d4\u05b8 on \u05d5\u05b0\u05d4\u05b7\u05de\u05bc\u05b0\u05db\u05b9\u05e0\u05d5\u05b9\u05ea (v\u00ffhamm\u00ffkhonot), \u201cand the movable stands,\u201d causing him to leave out the intervening words. See the parallel passage in Jer 52:20."}, {"pk": 2834979, "translation": "NET", "book": 12, "chapter": 25, "verse": 17, "text": "Each of the pillars was about twenty-seven feet high. The bronze top of one pillar was about four and a half feet high and had bronze latticework and pomegranate shaped ornaments all around it. The second pillar with its latticework was like it.", "comment": "tn Heb \u201ceighteen cubits.\u201d The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
tn Heb \u201cthree cubits.\u201d The parallel passage in Jer 52:22 has \u201cfive.\u201d"}, {"pk": 2834980, "translation": "NET", "book": 12, "chapter": 25, "verse": 18, "text": "The captain of the royal guard took Seraiah the chief priest and Zephaniah, the priest who was second in rank, and the three doorkeepers."}, {"pk": 2834981, "translation": "NET", "book": 12, "chapter": 25, "verse": 19, "text": "From the city he took a eunuch who was in charge of the soldiers, five of the king\u2019s advisers who were discovered in the city, an official army secretary who drafted citizens for military service, and sixty citizens from the people of the land who were discovered in the city.", "comment": "tn Heb \u201cfive seers of the king\u2019s face.\u201d
tn The parallel passage in Jer 52:25 has \u201cseven.\u201d
tn Heb \u201cthe people of the land.\u201d"}, {"pk": 2834982, "translation": "NET", "book": 12, "chapter": 25, "verse": 20, "text": "Nebuzaradan, captain of the royal guard, took them and brought them to the king of Babylon at Riblah."}, {"pk": 2834983, "translation": "NET", "book": 12, "chapter": 25, "verse": 21, "text": "The king of Babylon ordered them to be executed at Riblah in the territory of Hamath. So Judah was deported from its land.", "comment": "tn Heb \u201cland.\u201d
tn Heb \u201cstruck them down and killed them.\u201d"}, {"pk": 2834984, "translation": "NET", "book": 12, "chapter": 25, "verse": 22, "text": "Now King Nebuchadnezzar of Babylon appointed Gedaliah son of Ahikam, son of Shaphan, as governor over the people whom he allowed to remain in the land of Judah.", "comment": "tn Heb \u201cAnd the people who were left in the land of Judah, whom Nebuchadnezzar king of Babylon left, he appointed over them Gedaliah son of Ahikam, son of Shaphan.\u201d"}, {"pk": 2834985, "translation": "NET", "book": 12, "chapter": 25, "verse": 23, "text": "All of the officers of the Judahite army and their troops heard that the king of Babylon had appointed Gedaliah to govern. So they came to Gedaliah at Mizpah. The officers who came were Ishmael son of Nethaniah, Johanan son of Kareah, Seraiah son of Tanhumeth the Netophathite, and Jaazaniah son of the Maacathite.", "comment": "tn Heb \u201cof the army.\u201d The word \u201cJudahite\u201d has been supplied in the translation for clarity."}, {"pk": 2834986, "translation": "NET", "book": 12, "chapter": 25, "verse": 24, "text": "Gedaliah took an oath so as to give them and their troops some assurance of safety. He said, \u201cYou don\u2019t need to be afraid to submit to the Babylonian officials. Settle down in the land and submit to the king of Babylon. Then things will go well for you.\u201d", "comment": "tn The words \u201cso as to give them\u2026some assurance of safety\u201d are supplied in the translation for clarification."}, {"pk": 2834987, "translation": "NET", "book": 12, "chapter": 25, "verse": 25, "text": "But in the seventh month Ishmael son of Nethaniah, son of Elishama, who was a member of the royal family, came with ten of his men and murdered Gedaliah, as well as the Judeans and Babylonians who were with him at Mizpah.", "comment": "sn It is not altogether clear whether this is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (= early July; Jer 39:2) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (= early August; Jer 52:12). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives (Jer 40:12). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah (Jer 52:30). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem (Zech 8:19).
tn Heb \u201c[was] from the seed of the kingdom.\u201d
tn Heb \u201cand they struck down Gedaliah and he died.\u201d"}, {"pk": 2834988, "translation": "NET", "book": 12, "chapter": 25, "verse": 26, "text": "Then all the people, from the youngest to the oldest, as well as the army officers, left for Egypt, because they were afraid of what the Babylonians might do.", "comment": "tn Heb \u201carose and went to.\u201d"}, {"pk": 2834989, "translation": "NET", "book": 12, "chapter": 25, "verse": 27, "text": "In the thirty-seventh year of the exile of King Jehoiachin of Judah, on the twenty-seventh day of the twelfth month, King Evil-Merodach of Babylon, in the first year of his reign, pardoned King Jehoiachin of Judah and released him from prison.", "comment": "tn Heb \u201clifted up the head of.\u201d
sn The parallel account in Jer 52:31 has \u201ctwenty-fifth.\u201d
sn The twenty-seventh day would be March 22, 561 b.c. in modern reckoning.
tn The words \u201creleased him\u201d are supplied in the translation on the basis of Jer 52:31."}, {"pk": 2834990, "translation": "NET", "book": 12, "chapter": 25, "verse": 28, "text": "He spoke kindly to him and gave him a more prestigious position than the other kings who were with him in Babylon.", "comment": "tn Heb \u201cmade his throne above the throne of.\u201d"}, {"pk": 2834991, "translation": "NET", "book": 12, "chapter": 25, "verse": 29, "text": "Jehoiachin took off his prison clothes and ate daily in the king\u2019s presence for the rest of his life.", "comment": "tn Heb \u201che\u201d; the referent (Jehoiachin) has been specified in the translation for clarity."}, {"pk": 2834992, "translation": "NET", "book": 12, "chapter": 25, "verse": 30, "text": "He was given daily provisions by the king for the rest of his life until the day he died.", "comment": "tc The words \u201cuntil the day he died\u201d do not appear in the MT, but they are included in the parallel passage in Jer 52:34. Probably they have been accidentally omitted by homoioteleuton. A scribe\u2019s eye jumped from the final vav (\u05d5) on \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05de\u05d5\u05b9 (b\u00ffyomo), \u201cin his day,\u201d to the final vav (\u05d5) on \u05de\u05d5\u05b9\u05ea\u05d5\u05b9 (moto), \u201chis death,\u201d leaving out the intervening words."}, {"pk": 2834993, "translation": "NET", "book": 13, "chapter": 1, "verse": 1, "text": "Adam, Seth, Enosh,"}, {"pk": 2834994, "translation": "NET", "book": 13, "chapter": 1, "verse": 2, "text": "Kenan, Mahalalel, Jered,"}, {"pk": 2834995, "translation": "NET", "book": 13, "chapter": 1, "verse": 3, "text": "Enoch, Methuselah, Lamech,"}, {"pk": 2834996, "translation": "NET", "book": 13, "chapter": 1, "verse": 4, "text": "Noah, Shem, Ham, and Japheth.", "comment": "tc The LXX reads \u201cNoah; the sons of Noah [were] Shem, Ham, and Japheth.\u201d Several English translations (e.g., NIV, NLT) follow the LXX.sn Shem, Ham, and Japheth were Noah\u2019s three sons (Gen 6:10)."}, {"pk": 2834997, "translation": "NET", "book": 13, "chapter": 1, "verse": 5, "text": "The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras."}, {"pk": 2834998, "translation": "NET", "book": 13, "chapter": 1, "verse": 6, "text": "The sons of Gomer: Ashkenaz, Riphath, and Togarmah.", "comment": "tc Many medieval Hebrew mss, along with the LXX and Vulgate, read \u201cRiphath\u201d (see Gen 10:3). This is followed by several English translations (e.g., NAB, NIV, NLT), while others (e.g., ASV, NASB, NRSV) follow the MT reading (\u201cDiphath\u201d)."}, {"pk": 2834999, "translation": "NET", "book": 13, "chapter": 1, "verse": 7, "text": "The sons of Javan: Elishah, Tarshish, the Kittites, and the Rodanites.", "comment": "tn Or in this case, \u201cdescendants.\u201d
tc The Kethiv has \u201cRodanim,\u201d which probably refers to the island of Rhodes. The Qere has \u201cDodanim,\u201d which refers to one of the most ancient and revered locations in ancient Greece. The MT and most medieval Hebrew mss of the parallel list in Gen 10:4 read \u201cDodanim,\u201d but a few have \u201cRodanim.\u201dtn Heb \u201cKittim and Rodanim.\u201d"}, {"pk": 2835000, "translation": "NET", "book": 13, "chapter": 1, "verse": 8, "text": "The sons of Ham: Cush, Mizraim, Put, and Canaan.", "comment": "tn That is, \u201cEgypt.\u201d"}, {"pk": 2835001, "translation": "NET", "book": 13, "chapter": 1, "verse": 9, "text": "The sons of Cush: Seba, Havilah, Sabta, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan."}, {"pk": 2835002, "translation": "NET", "book": 13, "chapter": 1, "verse": 10, "text": "Cush was the father of Nimrod, who established himself as a mighty warrior on earth.", "comment": "tn Heb \u201che began to be a mighty warrior in the earth.\u201d"}, {"pk": 2835003, "translation": "NET", "book": 13, "chapter": 1, "verse": 11, "text": "Mizraim was the father of the Ludites, Anamites, Lehabites, Naphtuhites,"}, {"pk": 2835004, "translation": "NET", "book": 13, "chapter": 1, "verse": 12, "text": "Pathrusites, Casluhites (from whom the Philistines descended ), and the Caphtorites.", "comment": "tn Heb \u201ccame forth.\u201d"}, {"pk": 2835005, "translation": "NET", "book": 13, "chapter": 1, "verse": 13, "text": "Canaan was the father of Sidon \u2014 his firstborn \u2014 and Heth,"}, {"pk": 2835006, "translation": "NET", "book": 13, "chapter": 1, "verse": 14, "text": "as well as the Jebusites, Amorites, Girgashites,"}, {"pk": 2835007, "translation": "NET", "book": 13, "chapter": 1, "verse": 15, "text": "Hivites, Arkites, Sinites,"}, {"pk": 2835008, "translation": "NET", "book": 13, "chapter": 1, "verse": 16, "text": "Arvadites, Zemarites, and Hamathites."}, {"pk": 2835009, "translation": "NET", "book": 13, "chapter": 1, "verse": 17, "text": "The sons of Shem: Elam, Asshur, Arphaxad, Lud, and Aram. The sons of Aram: Uz, Hul, Gether, and Meshech.", "comment": "tc The words \u201cthe sons of Aram\u201d do not appear in the Hebrew text. Apparently the phrase \u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b2\u05e8\u05b8\u05dd (uv\u00ffney \u2019aram) has accidentally dropped out of the text by homoioteleuton (note the presence of \u05d0\u05b2\u05e8\u05b8\u05dd just before this). The phrase is included in Gen 10:23.
tc The MT of the parallel geneaology in Gen 10:23 reads \u201cMash,\u201d but the LXX there reads \u201cMeshech\u201d in agreement with 1 Chr 1:17."}, {"pk": 2835010, "translation": "NET", "book": 13, "chapter": 1, "verse": 18, "text": "Arphaxad was the father of Shelah, and Shelah was the father of Eber."}, {"pk": 2835011, "translation": "NET", "book": 13, "chapter": 1, "verse": 19, "text": "Two sons were born to Eber: the first was named Peleg, for during his lifetime the earth was divided; his brother\u2019s name was Joktan.", "comment": "sn Perhaps this refers to the scattering of the people at Babel (Gen 11:1\u20139)."}, {"pk": 2835012, "translation": "NET", "book": 13, "chapter": 1, "verse": 20, "text": "Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah,"}, {"pk": 2835013, "translation": "NET", "book": 13, "chapter": 1, "verse": 21, "text": "Hadoram, Uzal, Diklah,"}, {"pk": 2835014, "translation": "NET", "book": 13, "chapter": 1, "verse": 22, "text": "Ebal, Abimael, Sheba,", "comment": "tc Some medieval Hebrew mss and the Syriac read \u201cObal\u201d (see Gen 10:28)."}, {"pk": 2835015, "translation": "NET", "book": 13, "chapter": 1, "verse": 23, "text": "Ophir, Havilah, and Jobab. All these were the sons of Joktan."}, {"pk": 2835016, "translation": "NET", "book": 13, "chapter": 1, "verse": 24, "text": "Shem, Arphaxad, Shelah,", "comment": "tc Some LXX mss read \u201cArphaxad, Cainan, Shelah\u201d (see also the notes on Gen 10:24; 11:12\u201313)."}, {"pk": 2835017, "translation": "NET", "book": 13, "chapter": 1, "verse": 25, "text": "Eber, Peleg, Reu,"}, {"pk": 2835018, "translation": "NET", "book": 13, "chapter": 1, "verse": 26, "text": "Serug, Nahor, Terah,"}, {"pk": 2835019, "translation": "NET", "book": 13, "chapter": 1, "verse": 27, "text": "Abram (that is, Abraham)."}, {"pk": 2835020, "translation": "NET", "book": 13, "chapter": 1, "verse": 28, "text": "The sons of Abraham: Isaac and Ishmael."}, {"pk": 2835021, "translation": "NET", "book": 13, "chapter": 1, "verse": 29, "text": "These were their descendants: Ishmael\u2019s firstborn son was Nebaioth; the others were Kedar, Adbeel, Mibsam,", "comment": "tn The words \u201cthe others were\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2835022, "translation": "NET", "book": 13, "chapter": 1, "verse": 30, "text": "Mishma, Dumah, Massa, Hadad, Tema,"}, {"pk": 2835023, "translation": "NET", "book": 13, "chapter": 1, "verse": 31, "text": "Jetur, Naphish, and Kedemah. These were the sons of Ishmael."}, {"pk": 2835024, "translation": "NET", "book": 13, "chapter": 1, "verse": 32, "text": "The sons to whom Keturah, Abraham\u2019s concubine, gave birth: Zimran, Jokshan, Medan, Midian, Ishbak, Shuah. The sons of Jokshan: Sheba and Dedan.", "comment": "sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine\u2019s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10\u201314; 1 Kgs 11:3)."}, {"pk": 2835025, "translation": "NET", "book": 13, "chapter": 1, "verse": 33, "text": "The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah."}, {"pk": 2835026, "translation": "NET", "book": 13, "chapter": 1, "verse": 34, "text": "Abraham was the father of Isaac. The sons of Isaac: Esau and Israel."}, {"pk": 2835027, "translation": "NET", "book": 13, "chapter": 1, "verse": 35, "text": "The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah."}, {"pk": 2835028, "translation": "NET", "book": 13, "chapter": 1, "verse": 36, "text": "The sons of Eliphaz: Teman, Omar, Zephi, Gatam, Kenaz, and (by Timna) Amalek.", "comment": "tc Many medieval Hebrew mss, along with some LXX mss and the Syriac, read \u201cZepho\u201d (see Gen 36:11).
tn The Hebrew text has simply, \u201cand Timna and Amalek,\u201d but Gen 36:12 indicates that Timna, a concubine of Eliphaz, was the mother of Amalek. See also v. 39 below, which states that Timna was the sister of Lotan."}, {"pk": 2835029, "translation": "NET", "book": 13, "chapter": 1, "verse": 37, "text": "The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah."}, {"pk": 2835030, "translation": "NET", "book": 13, "chapter": 1, "verse": 38, "text": "The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan."}, {"pk": 2835031, "translation": "NET", "book": 13, "chapter": 1, "verse": 39, "text": "The sons of Lotan: Hori and Homam. (Timna was Lotan\u2019s sister.)", "comment": "tn Perhaps this is the Timna mentioned in v. 36."}, {"pk": 2835032, "translation": "NET", "book": 13, "chapter": 1, "verse": 40, "text": "The sons of Shobal: Alyan, Manahath, Ebal, Shephi, and Onam. The sons of Zibeon: Aiah and Anah.", "comment": "tc A few medieval Hebrew mss read \u201cShepho\u201d (see Gen 36:23).
tc Some medieval Hebrew mss and a few LXX mss read \u201cAlvan\u201d (see Gen 36:23)."}, {"pk": 2835033, "translation": "NET", "book": 13, "chapter": 1, "verse": 41, "text": "The son of Anah: Dishon. The sons of Dishon: Hamran, Eshban, Ithran, and Keran.", "comment": "tn Heb \u201csons.\u201d The Hebrew text has the plural, but only one son is listed. For stylistic reasons the singular \u201cson\u201d was used in the translation.
tn The parallel geneaology in Gen 36:26 has the variant spelling \u201cHemdan.\u201d Some English versions follow the variant spelling here (e.g., NAB, NIV, NCV, CEV, NLT)."}, {"pk": 2835034, "translation": "NET", "book": 13, "chapter": 1, "verse": 42, "text": "The sons of Ezer: Bilhan, Zaavan, Jaakan. The sons of Dishan: Uz and Aran.", "comment": "tn The parallel geneaology in Gen 36:27 has the variant spelling \u201cAkan.\u201d Among English versions that use the variant spelling here are NIV, NCV, NLT.
tc The MT reads \u201cDishon\u201d here, but this should be emended to \u201cDishan.\u201d See the list in v. 38 and Gen 36:28."}, {"pk": 2835035, "translation": "NET", "book": 13, "chapter": 1, "verse": 43, "text": "These were the kings who reigned in the land of Edom before any king ruled over the Israelites: Bela son of Beor; the name of his city was Dinhabah."}, {"pk": 2835036, "translation": "NET", "book": 13, "chapter": 1, "verse": 44, "text": "When Bela died, Jobab son of Zerah from Bozrah, succeeded him.", "comment": "tn Heb \u201cruled in his place,\u201d here and in vv. 45\u201350."}, {"pk": 2835037, "translation": "NET", "book": 13, "chapter": 1, "verse": 45, "text": "When Jobab died, Husham from the land of the Temanites succeeded him."}, {"pk": 2835038, "translation": "NET", "book": 13, "chapter": 1, "verse": 46, "text": "When Husham died, Hadad son of Bedad succeeded him. He struck down the Midianites in the plains of Moab; the name of his city was Avith."}, {"pk": 2835039, "translation": "NET", "book": 13, "chapter": 1, "verse": 47, "text": "When Hadad died, Samlah from Masrekah succeeded him."}, {"pk": 2835040, "translation": "NET", "book": 13, "chapter": 1, "verse": 48, "text": "When Samlah died, Shaul from Rehoboth on the river succeeded him.", "comment": "tn Or \u201cnear the river.\u201d sn The river may refer to the Euphrates River (cf. NRSV, CEV, NLT)."}, {"pk": 2835041, "translation": "NET", "book": 13, "chapter": 1, "verse": 49, "text": "When Shaul died, Baal-Hanan son of Achbor succeeded him."}, {"pk": 2835042, "translation": "NET", "book": 13, "chapter": 1, "verse": 50, "text": "When Baal-Hanan died, Hadad succeeded him; the name of his city was Pai. His wife was Mehetabel, daughter of Matred, daughter of Me-Zahab.", "comment": "tc Many medieval Hebrew mss, along with some LXX mss, the Syriac, and Vulgate, read \u201cPau.\u201d See also Gen 36:39."}, {"pk": 2835043, "translation": "NET", "book": 13, "chapter": 1, "verse": 51, "text": "Hadad died. The tribal chiefs of Edom were: Timna, Alvah, Jetheth,"}, {"pk": 2835044, "translation": "NET", "book": 13, "chapter": 1, "verse": 52, "text": "Oholibamah, Elah, Pinon,"}, {"pk": 2835045, "translation": "NET", "book": 13, "chapter": 1, "verse": 53, "text": "Kenaz, Teman, Mibzar,", "comment": "tn The parallel genealogy in Gen 36:42 has the variant spelling \u201cTemam.\u201d"}, {"pk": 2835046, "translation": "NET", "book": 13, "chapter": 1, "verse": 54, "text": "Magdiel, Iram. These were the tribal chiefs of Edom.", "comment": "tn Each of the names in this list is preceded by the word \u201cchief\u201d in the Hebrew text. This has not been included in the translation because it would appear very redundant to the modern reader."}, {"pk": 2835047, "translation": "NET", "book": 13, "chapter": 2, "verse": 1, "text": "These were the sons of Israel: Reuben, Simeon, Levi, and Judah; Issachar and Zebulun;", "comment": "tn The groupings in the list that follows, as well as the conjunctions (vav-consecutives in Hebrew), reflect those of the Hebrew text."}, {"pk": 2835048, "translation": "NET", "book": 13, "chapter": 2, "verse": 2, "text": "Dan, Joseph, and Benjamin; Naphtali, Gad, and Asher."}, {"pk": 2835049, "translation": "NET", "book": 13, "chapter": 2, "verse": 3, "text": "The sons of Judah: Er, Onan, and Shelah. These three were born to him by Bathshua, a Canaanite woman. Er, Judah\u2019s firstborn, displeased the LORD, so the LORD killed him.", "comment": "tn Heb \u201cwas evil in the eyes of the Lord, so he [i.e., the Lord] killed him [i.e., Er].\u201d
tn The name means \u201cdaughter of Shua.\u201d Shua is identified in Gen 38:2 as a \u201cCanaanite man.\u201d"}, {"pk": 2835050, "translation": "NET", "book": 13, "chapter": 2, "verse": 4, "text": "Tamar, Judah\u2019s daughter-in-law, bore to him Perez and Zerah. Judah had five sons in all.", "comment": "tn Heb \u201chis\u201d; the referent (Judah) has been specified in the translation for clarity."}, {"pk": 2835051, "translation": "NET", "book": 13, "chapter": 2, "verse": 5, "text": "The sons of Perez: Hezron and Hamul."}, {"pk": 2835052, "translation": "NET", "book": 13, "chapter": 2, "verse": 6, "text": "The sons of Zerah: Zimri, Ethan, Heman, Kalkol, Dara \u2014 five in all.", "comment": "tc Many medieval Hebrew mss, some LXX mss, and Syriac read \u201cDarda\u201d (see 1 Kgs 4:31 ET = 1 Kgs 5:11 HT)."}, {"pk": 2835053, "translation": "NET", "book": 13, "chapter": 2, "verse": 7, "text": "The son of Carmi: Achan, who brought the disaster on Israel when he stole what was devoted to God.", "comment": "tc The Hebrew text has \u201cAchar,\u201d which means \u201cdisaster,\u201d but a few medieval Hebrew mss read \u201cAchan.\u201d See Josh 7:1.
tn Heb \u201cthe troubler of Israel who was unfaithful with respect to the devoted [things].\u201d
tn Heb \u201csons.\u201d The Hebrew text has the plural, but only one son is listed."}, {"pk": 2835054, "translation": "NET", "book": 13, "chapter": 2, "verse": 8, "text": "The son of Ethan: Azariah.", "comment": "tn Heb \u201csons.\u201d The Hebrew text has the plural, but only one son is listed."}, {"pk": 2835055, "translation": "NET", "book": 13, "chapter": 2, "verse": 9, "text": "The sons born to Hezron: Jerahmeel, Ram, and Caleb.", "comment": "tn The Hebrew text has \u201cCelubai,\u201d but see v. 18, where Caleb is described as the son of Hezron."}, {"pk": 2835056, "translation": "NET", "book": 13, "chapter": 2, "verse": 10, "text": "Ram was the father of Amminadab, and Amminadab was the father of Nahshon, the tribal chief of Judah."}, {"pk": 2835057, "translation": "NET", "book": 13, "chapter": 2, "verse": 11, "text": "Nahshon was the father of Salma, and Salma was the father of Boaz.", "comment": "tc The LXX reads \u201cSalmon\u201d (cf. Ruth 4:21) and is followed by some English versions (e.g., NIV, NCV, TEV, NLT)."}, {"pk": 2835058, "translation": "NET", "book": 13, "chapter": 2, "verse": 12, "text": "Boaz was the father of Obed, and Obed was the father of Jesse."}, {"pk": 2835059, "translation": "NET", "book": 13, "chapter": 2, "verse": 13, "text": "Jesse was the father of Eliab, his firstborn; Abinadab was born second, Shimea third,"}, {"pk": 2835060, "translation": "NET", "book": 13, "chapter": 2, "verse": 14, "text": "Nethanel fourth, Raddai fifth,"}, {"pk": 2835061, "translation": "NET", "book": 13, "chapter": 2, "verse": 15, "text": "Ozem sixth, David seventh."}, {"pk": 2835062, "translation": "NET", "book": 13, "chapter": 2, "verse": 16, "text": "Their sisters were Zeruiah and Abigail. Zeruiah\u2019s three sons were Abshai, Joab, and Asahel.", "comment": "tn In 2 Sam 2:18 this name appears as \u201cAbishai,\u201d a spelling followed by many English versions here."}, {"pk": 2835063, "translation": "NET", "book": 13, "chapter": 2, "verse": 17, "text": "Abigail bore Amasa, whose father was Jether the Ishmaelite."}, {"pk": 2835064, "translation": "NET", "book": 13, "chapter": 2, "verse": 18, "text": "Caleb son of Hezron fathered sons by his wife Azubah (also known as Jerioth). Her sons were Jesher, Shobab, and Ardon.", "comment": "tn Heb \u201cand Caleb son of Hezron fathered [children] with Azubah, a wife, and with Jerioth.\u201d Jerioth could be viewed as a second wife (so NLT; cf. also NASB, NIV, NRSV), but the following context mentions only \u201cher [presumably Azubah\u2019s] sons.\u201d Another option, the one chosen in the translation, is that Jerioth is another name for Azubah."}, {"pk": 2835065, "translation": "NET", "book": 13, "chapter": 2, "verse": 19, "text": "When Azubah died, Caleb married Ephrath, who bore him Hur.", "comment": "tn Heb \u201ctook for himself.\u201d"}, {"pk": 2835066, "translation": "NET", "book": 13, "chapter": 2, "verse": 20, "text": "Hur was the father of Uri, and Uri was the father of Bezalel."}, {"pk": 2835067, "translation": "NET", "book": 13, "chapter": 2, "verse": 21, "text": "Later Hezron had sexual relations with the daughter of Makir, the father of Gilead. (He had married her when he was sixty years old.) She bore him Segub.", "comment": "tn Heb \u201che took,\u201d referring to taking in marriage.
sn This means \u201clater\u201d in relation to the births of the three sons (Jerahmeel, Ram and Caleb) mentioned in v. 9.
tn Heb \u201cHezron went to.\u201d"}, {"pk": 2835068, "translation": "NET", "book": 13, "chapter": 2, "verse": 22, "text": "Segub was the father of Jair, who owned twenty-three cities in the land of Gilead."}, {"pk": 2835069, "translation": "NET", "book": 13, "chapter": 2, "verse": 23, "text": "(Geshur and Aram captured the towns of Jair, along with Kenath and its sixty surrounding towns.) All these were descendants of Makir, the father of Gilead.", "comment": "tn Or \u201cHavvoth Jair\u201d (NIV, NRSV). Some translations do not translate the phrase (\u201chavvoth\u201d = \u201cthe towns of\u201d), but treat it as part of the place name."}, {"pk": 2835070, "translation": "NET", "book": 13, "chapter": 2, "verse": 24, "text": "After Hezron\u2019s death, Caleb had sexual relations with Ephrath, his father Hezron\u2019s widow, and she bore to him Ashhur the father of Tekoa.", "comment": "tn Heb \u201cAnd after the death of Hezron in Caleb Ephrathah, and the wife of Hezron, Abijah, and she bore to him Ashhur the father of Tekoa.\u201d Perhaps one could translate: \u201cAfter Hezron died in Caleb Ephrathah, Abijah, Hezron\u2019s wife, bore to him Ashhur, the father of Tekoa\u201d (cf. NASB, NIV, NRSV). In this case the text suggests that Abijah was born after his father\u2019s death. Because of the awkward syntax and the odd appearance of \u201cCaleb Ephrathah\u201d as a place name, some prefer to emend the text. Some alter \u05d1\u05bc\u05b0\u05db\u05b8\u05dc\u05b5\u05d1 \u05d0\u05b6\u05e4\u05b0\u05e8\u05b8\u05ea\u05b8\u05d4 (b\u00ffkhalev \u2019efratah, \u201cin Caleb Ephrathah\u201d) to \u05d1\u05bc\u05b8\u05d0 \u05db\u05b8\u05dc\u05b5\u05d1 \u05d0\u05b6\u05e4\u05b0\u05e8\u05b8\u05ea\u05b8\u05d4 (bo\u2019 khalev \u2019efratah, \u201cCaleb had sexual relations with Ephrath\u201d) and then change \u05d0\u05b2\u05d1\u05b4\u05d9\u05bc\u05b8\u05d4 (\u2019aviyyah, \u201cAbijah\u201d) to \u05d0\u05b8\u05d1\u05b4\u05d9\u05d4\u05d5\u05bc (\u2019avihu, \u201chis father\u201d). This results in the following translation: \u201cAnd after Hezron\u2019s death, Caleb had sexual relations with Ephrath, his father Hezron\u2019s wife, and she bore to him Ashhur the father of Tekoa\u201d (cf. NAB). This would mean that Caleb\u2019s second wife Ephrath had actually been his late father\u2019s wife (probably Caleb\u2019s stepmother). Perhaps the text was subsequently altered because Caleb\u2019s actions appeared improper in light of the injunctions in Lev 18:8; 20:11; Deut 22:30; 27:20 (which probably refer, however, to a son having sexual relations with his stepmother while his father is still alive)."}, {"pk": 2835071, "translation": "NET", "book": 13, "chapter": 2, "verse": 25, "text": "The sons of Jerahmeel, Hezron\u2019s firstborn, were Ram, the firstborn, Bunah, Oren, Ozem, and Ahijah."}, {"pk": 2835072, "translation": "NET", "book": 13, "chapter": 2, "verse": 26, "text": "Jerahmeel had another wife named Atarah; she was Onam\u2019s mother."}, {"pk": 2835073, "translation": "NET", "book": 13, "chapter": 2, "verse": 27, "text": "The sons of Ram, Jerahmeel\u2019s firstborn, were Maaz, Jamin, and Eker."}, {"pk": 2835074, "translation": "NET", "book": 13, "chapter": 2, "verse": 28, "text": "The sons of Onam were Shammai and Jada. The sons of Shammai: Nadab and Abishur."}, {"pk": 2835075, "translation": "NET", "book": 13, "chapter": 2, "verse": 29, "text": "Abishur\u2019s wife was Abihail, who bore him Ahban and Molid."}, {"pk": 2835076, "translation": "NET", "book": 13, "chapter": 2, "verse": 30, "text": "The sons of Nadab: Seled and Appaim. (Seled died without having sons.)"}, {"pk": 2835077, "translation": "NET", "book": 13, "chapter": 2, "verse": 31, "text": "The son of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai.", "comment": "tn Heb \u201csons.\u201d The Hebrew text has the plural \u201csons\u201d in all three instances in this verse, even though the following lists have only one name each."}, {"pk": 2835078, "translation": "NET", "book": 13, "chapter": 2, "verse": 32, "text": "The sons of Jada, Shammai\u2019s brother: Jether and Jonathan. (Jether died without having sons.)"}, {"pk": 2835079, "translation": "NET", "book": 13, "chapter": 2, "verse": 33, "text": "The sons of Jonathan: Peleth and Zaza. These were the descendants of Jerahmeel."}, {"pk": 2835080, "translation": "NET", "book": 13, "chapter": 2, "verse": 34, "text": "Sheshan had no sons, only daughters. Sheshan had an Egyptian servant named Jarha."}, {"pk": 2835081, "translation": "NET", "book": 13, "chapter": 2, "verse": 35, "text": "Sheshan gave his daughter to his servant Jarha as a wife; she bore him Attai."}, {"pk": 2835082, "translation": "NET", "book": 13, "chapter": 2, "verse": 36, "text": "Attai was the father of Nathan, and Nathan was the father of Zabad."}, {"pk": 2835083, "translation": "NET", "book": 13, "chapter": 2, "verse": 37, "text": "Zabad was the father of Ephlal, and Ephlal was the father of Obed."}, {"pk": 2835084, "translation": "NET", "book": 13, "chapter": 2, "verse": 38, "text": "Obed was the father of Jehu, and Jehu was the father of Azariah."}, {"pk": 2835085, "translation": "NET", "book": 13, "chapter": 2, "verse": 39, "text": "Azariah was the father of Helez, and Helez was the father of Eleasah."}, {"pk": 2835086, "translation": "NET", "book": 13, "chapter": 2, "verse": 40, "text": "Eleasah was the father of Sismai, and Sismai was the father of Shallum."}, {"pk": 2835087, "translation": "NET", "book": 13, "chapter": 2, "verse": 41, "text": "Shallum was the father of Jekamiah, and Jekamiah was the father of Elishama."}, {"pk": 2835088, "translation": "NET", "book": 13, "chapter": 2, "verse": 42, "text": "The sons of Caleb, Jerahmeel\u2019s brother: His firstborn Mesha, the father of Ziph, and his second son Mareshah, the father of Hebron.", "comment": "tc Heb \u201cand the sons of Mareshah,\u201d but this does not fit contextually. Perhaps the text originally had \u05d5\u05bc\u05d1\u05b0\u05e0\u05d5\u05b9 \u05de\u05b4\u05e9\u05c1\u05b0\u05e0\u05b6\u05d4 \u05de\u05b8\u05e8\u05b5\u05e9\u05c1\u05b8\u05d4 (uv\u00ffno mishneh mareshah, \u201cand his second son, Mareshah\u201d), with \u05de\u05b4\u05e9\u05c1\u05b0\u05e0\u05b6\u05d4 (\u201csecond\u201d) later accidentally falling out by homoioteleuton (cf. the note in BHS here)."}, {"pk": 2835089, "translation": "NET", "book": 13, "chapter": 2, "verse": 43, "text": "The sons of Hebron: Korah, Tappuah, Rekem, and Shema."}, {"pk": 2835090, "translation": "NET", "book": 13, "chapter": 2, "verse": 44, "text": "Shema was the father of Raham, the father of Jorkeam. Rekem was the father of Shammai."}, {"pk": 2835091, "translation": "NET", "book": 13, "chapter": 2, "verse": 45, "text": "Shammai\u2019s son was Maon, who was the father of Beth-Zur."}, {"pk": 2835092, "translation": "NET", "book": 13, "chapter": 2, "verse": 46, "text": "Caleb\u2019s concubine Ephah bore Haran, Moza, and Gazez. Haran was the father of Gazez.", "comment": "sn See the note on the word \u201cconcubine\u201d in 1:32."}, {"pk": 2835093, "translation": "NET", "book": 13, "chapter": 2, "verse": 47, "text": "The sons of Jahdai: Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph."}, {"pk": 2835094, "translation": "NET", "book": 13, "chapter": 2, "verse": 48, "text": "Caleb\u2019s concubine Maacah bore Sheber and Tirhanah."}, {"pk": 2835095, "translation": "NET", "book": 13, "chapter": 2, "verse": 49, "text": "She also bore Shaaph the father of Madmannah and Sheva the father of Machbenah and Gibea. Caleb\u2019s daughter was Achsah."}, {"pk": 2835096, "translation": "NET", "book": 13, "chapter": 2, "verse": 50, "text": "These were the descendants of Caleb. The sons of Hur, the firstborn of Ephrath: Shobal, the father of Kiriath Jearim,", "comment": "tn The Hebrew text reads \u201cEphrathah\u201d here, but see v. 19, which mentions \u201cEphrath\u201d as the wife of Hur.
tn Heb \u201cson.\u201d The Hebrew text has the singular, but the following list contains more than one name."}, {"pk": 2835097, "translation": "NET", "book": 13, "chapter": 2, "verse": 51, "text": "Salma, the father of Bethlehem, Hareph, the father of Beth-Gader."}, {"pk": 2835098, "translation": "NET", "book": 13, "chapter": 2, "verse": 52, "text": "The sons of Shobal, the father of Kiriath Jearim, were Haroeh, half of the Manahathites,", "comment": "tn The Hebrew text has \u201cMenuchites\u201d here, but v. 54 has \u201cManachathites.\u201d"}, {"pk": 2835099, "translation": "NET", "book": 13, "chapter": 2, "verse": 53, "text": "the clans of Kiriath Jearim \u2014 the Ithrites, Puthites, Shumathites, and Mishraites. (The Zorathites and Eshtaolites descended from these groups.)", "comment": "tn Heb \u201cfrom these went forth the Zorathites and Eshtaolites.\u201d"}, {"pk": 2835100, "translation": "NET", "book": 13, "chapter": 2, "verse": 54, "text": "The sons of Salma: Bethlehem, the Netophathites, Atroth Beth-Joab, half the Manahathites, the Zorites,"}, {"pk": 2835101, "translation": "NET", "book": 13, "chapter": 2, "verse": 55, "text": "and the clans of the scribes who lived in Jabez: the Tirathites, Shimeathites, and Sucathites. These are the Kenites who descended from Hammath, the father of Beth-Rechab.", "comment": "tn Or perhaps \u201cthe Sopherim.\u201d The NAB transliterates this term and treats it as a proper name.
tn Or (if \u05d1\u05bc\u05b5\u05d9\u05ea [beth] is translated as \u201chouse\u201d rather than considered to be part of the name) \u201cthe father of the house [i.e., family] of Rechab.\u201d
tn Heb \u201ccame.\u201d"}, {"pk": 2835102, "translation": "NET", "book": 13, "chapter": 3, "verse": 1, "text": "These were the sons of David who were born to him in Hebron: The firstborn was Amnon, whose mother was Ahinoam from Jezreel; the second was Daniel, whose mother was Abigail from Carmel;"}, {"pk": 2835103, "translation": "NET", "book": 13, "chapter": 3, "verse": 2, "text": "the third was Absalom whose mother was Maacah, daughter of King Talmai of Geshur; the fourth was Adonijah, whose mother was Haggith;"}, {"pk": 2835104, "translation": "NET", "book": 13, "chapter": 3, "verse": 3, "text": "the fifth was Shephatiah, whose mother was Abital; the sixth was Ithream, whose mother was Eglah."}, {"pk": 2835105, "translation": "NET", "book": 13, "chapter": 3, "verse": 4, "text": "These six were born to David in Hebron, where he ruled for seven years and six months. He ruled thirty-three years in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201chim\u201d; the referent (David) has been specified in the translation for clarity."}, {"pk": 2835106, "translation": "NET", "book": 13, "chapter": 3, "verse": 5, "text": "These were the sons born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon \u2014 the mother of these four was Bathsheba the daughter of Ammiel.", "comment": "tn Most Hebrew mss read \u201cBathshua\u201d here, but 2 Sam 12:24 makes it clear Bathsheba was Solomon\u2019s mother. \u201cBathsheba\u201d is read by one Hebrew ms and the Vulgate. Many English translations (e.g., NAB, NIV, NLT) render the name \u201cBathsheba\u201d to avoid confusion.
tn \u201cShimea\u201d (\u05e9\u05c1\u05b4\u05de\u05b0\u05e2\u05b8\u05d0, shim\u2019a\u2019) is a variant spelling of \u201cShammua\u201d (\u05e9\u05c1\u05b7\u05de\u05bc\u05d5\u05bc\u05e2\u05b7, shammua\u2019; see 2 Sam 5:14). Some English versions use the spelling \u201cShammua\u201d here (e.g., NIV, NCV).
tn In 2 Sam 11:3 Bathsheba is called \u201cthe daughter of Eliam,\u201d while here her father\u2019s name is given as \u201cAmmiel.\u201d"}, {"pk": 2835107, "translation": "NET", "book": 13, "chapter": 3, "verse": 6, "text": "The other nine were Ibhar, Elishua, Elpelet,", "comment": "tn All but two Hebrew mss read \u201cElishama\u201d here, but 1 Chr 14:5 lists the name as \u201cElishua,\u201d and is followed by a number of English versions here (e.g., NAB, NIV, NCV, TEV, CEV, NLT). Another son named \u201cElishama\u201d is listed in 3:8.
tn The MT reads \u201cEliphelet\u201d here, but 1 Chr 14:5 lists the name as \u201cElpelet\u201d and is followed by some English versions here (e.g., TEV, NLT). Another son named \u201cEliphelet\u201d is listed in 3:8."}, {"pk": 2835108, "translation": "NET", "book": 13, "chapter": 3, "verse": 7, "text": "Nogah, Nepheg, Japhia,"}, {"pk": 2835109, "translation": "NET", "book": 13, "chapter": 3, "verse": 8, "text": "Elishama, Eliada, and Eliphelet."}, {"pk": 2835110, "translation": "NET", "book": 13, "chapter": 3, "verse": 9, "text": "These were all the sons of David, not counting the sons of his concubines. Tamar was their sister.", "comment": "sn See the note on the word \u201cconcubine\u201d in 1:32."}, {"pk": 2835111, "translation": "NET", "book": 13, "chapter": 3, "verse": 10, "text": "Solomon\u2019s son was Rehoboam, followed by Abijah his son, Asa his son, Jehoshaphat his son,"}, {"pk": 2835112, "translation": "NET", "book": 13, "chapter": 3, "verse": 11, "text": "Joram his son, Ahaziah his son, Joash his son,", "comment": "sn Joram is a variant spelling of the name \u201cJehoram.\u201d"}, {"pk": 2835113, "translation": "NET", "book": 13, "chapter": 3, "verse": 12, "text": "Amaziah his son, Azariah his son, Jotham his son,"}, {"pk": 2835114, "translation": "NET", "book": 13, "chapter": 3, "verse": 13, "text": "Ahaz his son, Hezekiah his son, Manasseh his son,"}, {"pk": 2835115, "translation": "NET", "book": 13, "chapter": 3, "verse": 14, "text": "Amon his son, Josiah his son."}, {"pk": 2835116, "translation": "NET", "book": 13, "chapter": 3, "verse": 15, "text": "The sons of Josiah: Johanan was the firstborn; Jehoiakim was born second; Zedekiah third; and Shallum fourth."}, {"pk": 2835117, "translation": "NET", "book": 13, "chapter": 3, "verse": 16, "text": "The sons of Jehoiakim: his son Jehoiachin and his son Zedekiah.", "comment": "tn Heb \u201cJeconiah,\u201d a variation of the name \u201cJehoiachin\u201d (also in v. 17)."}, {"pk": 2835118, "translation": "NET", "book": 13, "chapter": 3, "verse": 17, "text": "The sons of Jehoiachin the exile: Shealtiel his son,", "comment": "tn Heb \u201cprisoner.\u201d Jehoiachin was carried off to Babylon as a prisoner. See 2 Chr 36:10."}, {"pk": 2835119, "translation": "NET", "book": 13, "chapter": 3, "verse": 18, "text": "Malkiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah."}, {"pk": 2835120, "translation": "NET", "book": 13, "chapter": 3, "verse": 19, "text": "The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah. Shelomith was their sister."}, {"pk": 2835121, "translation": "NET", "book": 13, "chapter": 3, "verse": 20, "text": "The five others were Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-Hesed."}, {"pk": 2835122, "translation": "NET", "book": 13, "chapter": 3, "verse": 21, "text": "The descendants of Hananiah: Pelatiah, Jeshaiah, the sons of Rephaiah, of Arnan, of Obadiah, and of Shecaniah."}, {"pk": 2835123, "translation": "NET", "book": 13, "chapter": 3, "verse": 22, "text": "The descendants of Shecaniah: Shemaiah and his sons: Hattush, Igal, Bariah, Neariah, and Shaphat \u2014 six in all."}, {"pk": 2835124, "translation": "NET", "book": 13, "chapter": 3, "verse": 23, "text": "The sons of Neariah: Elioenai, Hizkiah, and Azrikam \u2014 three in all."}, {"pk": 2835125, "translation": "NET", "book": 13, "chapter": 3, "verse": 24, "text": "The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani \u2014 seven in all."}, {"pk": 2835126, "translation": "NET", "book": 13, "chapter": 4, "verse": 1, "text": "The descendants of Judah: Perez, Hezron, Carmi, Hur, and Shobal."}, {"pk": 2835127, "translation": "NET", "book": 13, "chapter": 4, "verse": 2, "text": "Reaiah the son of Shobal was the father of Jahath, and Jahath was the father of Ahumai and Lahad. These were the clans of the Zorathites."}, {"pk": 2835128, "translation": "NET", "book": 13, "chapter": 4, "verse": 3, "text": "These were the sons of Etam: Jezreel, Ishma, and Idbash. Their sister was Hazzelelponi."}, {"pk": 2835129, "translation": "NET", "book": 13, "chapter": 4, "verse": 4, "text": "Penuel was the father of Gedor, and Ezer was the father of Hushah. These were the descendants of Hur, the firstborn of Ephrathah and the father of Bethlehem."}, {"pk": 2835130, "translation": "NET", "book": 13, "chapter": 4, "verse": 5, "text": "Ashhur the father of Tekoa had two wives, Helah and Naarah."}, {"pk": 2835131, "translation": "NET", "book": 13, "chapter": 4, "verse": 6, "text": "Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah."}, {"pk": 2835132, "translation": "NET", "book": 13, "chapter": 4, "verse": 7, "text": "The sons of Helah: Zereth, Zohar, Ethnan,"}, {"pk": 2835133, "translation": "NET", "book": 13, "chapter": 4, "verse": 8, "text": "and Koz, who was the father of Anub, Hazzobebah, and the clans of Aharhel the son of Harum."}, {"pk": 2835134, "translation": "NET", "book": 13, "chapter": 4, "verse": 9, "text": "Jabez was more respected than his brothers. His mother had named him Jabez, for she said, \u201cI experienced pain when I gave birth to him.\u201d", "comment": "tn In Hebrew the name \u05d9\u05b7\u05e2\u05b0\u05d1\u05bc\u05b5\u05e5 (ya\u2019bets, \u201cJabez\u201d) sounds like the noun \u05e2\u05b9\u05e6\u05b6\u05d1 (\u2019otsev) which means \u201cpain.\u201d"}, {"pk": 2835135, "translation": "NET", "book": 13, "chapter": 4, "verse": 10, "text": "Jabez called out to the God of Israel, \u201cIf only you would greatly bless me and expand my territory! May your hand be with me! Keep me from harm so I might not endure pain!\u201d God answered his prayer.", "comment": "tn On the use of \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d) here, see HALOT 60 s.v.
tn Heb \u201cand act from [i.e., so as to prevent] harm so that I might not be in pain.\u201d
tn Heb \u201cand God brought about what he had asked.\u201d"}, {"pk": 2835136, "translation": "NET", "book": 13, "chapter": 4, "verse": 11, "text": "Kelub, the brother of Shuhah, was the father of Mehir, who was the father of Eshton."}, {"pk": 2835137, "translation": "NET", "book": 13, "chapter": 4, "verse": 12, "text": "Eshton was the father of Beth-Rapha, Paseah, and Tehinnah, the father of Ir Nahash. These were the men of Recah.", "comment": "tn Or \u201cof the city of Nahash.\u201d"}, {"pk": 2835138, "translation": "NET", "book": 13, "chapter": 4, "verse": 13, "text": "The sons of Kenaz: Othniel and Seraiah. The sons of Othniel: Hathath and Meonothai.", "comment": "tc \u201cMeonothai\u201d is read here by some mss of the LXX, along with the Vulgate. The name apparently was dropped from the Hebrew text by haplography. Note that the name appears at the beginning of the next verse as well."}, {"pk": 2835139, "translation": "NET", "book": 13, "chapter": 4, "verse": 14, "text": "Meonothai was the father of Ophrah. Seraiah was the father of Joab, the father of those who live in Ge Harashim, who were craftsmen.", "comment": "tn Heb \u201cthe father of Ge Harashim, for they were craftsmen.\u201d The name \u201cGe Harashim\u201d means \u201cvalley of craftsmen.\u201d"}, {"pk": 2835140, "translation": "NET", "book": 13, "chapter": 4, "verse": 15, "text": "The sons of Caleb son of Jephunneh: Iru, Elah, and Naam. The son of Elah: Kenaz.", "comment": "tn Heb \u201cand the sons of Elah and Kenaz.\u201d Kenaz was actually the son of Elah."}, {"pk": 2835141, "translation": "NET", "book": 13, "chapter": 4, "verse": 16, "text": "The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel."}, {"pk": 2835142, "translation": "NET", "book": 13, "chapter": 4, "verse": 17, "text": "The sons of Ezrah: Jether, Mered, Epher, and Jalon. Mered\u2019s wife Bithiah gave birth to Miriam, Shammai, and Ishbah, the father of Eshtemoa.", "comment": "tn The Hebrew text has simply, \u201cand she gave birth to,\u201d without identifying the subject. The words \u201cMered\u2019s wife Bithiah\u201d are added in the translation for clarification. See v. 18b, which mentions \u201cBethiah, whom Mered married.\u201d"}, {"pk": 2835143, "translation": "NET", "book": 13, "chapter": 4, "verse": 18, "text": "(His Judahite wife gave birth to Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah.) These were the sons of Pharaoh\u2019s daughter Bithiah, whom Mered married.", "comment": "tn Heb \u201ctook,\u201d referring to taking in marriage."}, {"pk": 2835144, "translation": "NET", "book": 13, "chapter": 4, "verse": 19, "text": "The sons of Hodiah\u2019s wife, the sister of Naham: the father of Keilah the Garmite, and Eshtemoa the Maacathite."}, {"pk": 2835145, "translation": "NET", "book": 13, "chapter": 4, "verse": 20, "text": "The sons of Shimon: Amnon, Rinnah, Ben-Hanan, and Tilon. The descendants of Ishi: Zoheth and Ben Zoheth.", "comment": "tn Or \u201cand the son of Zoheth\u201d (NAB). The word \u05d1\u05bc\u05b6\u05df (ben) in Hebrew means \u201cson [of].\u201d"}, {"pk": 2835146, "translation": "NET", "book": 13, "chapter": 4, "verse": 21, "text": "The sons of Shelah son of Judah: Er the father of Lecah, Laadah the father of Mareshah, the clans of the linen workers at Beth-Ashbea,"}, {"pk": 2835147, "translation": "NET", "book": 13, "chapter": 4, "verse": 22, "text": "Jokim, the men of Cozeba, and Joash and Saraph, both of whom ruled in Moab and Jashubi Lehem. (This information is from ancient records.)", "comment": "tn Heb \u201cand the words are old.\u201d"}, {"pk": 2835148, "translation": "NET", "book": 13, "chapter": 4, "verse": 23, "text": "They were the potters who lived in Netaim and Gederah; they lived there and worked for the king.", "comment": "tn Heb \u201cand those who lived in Netaim and Gederah; with the king in his work they lived there.\u201d"}, {"pk": 2835149, "translation": "NET", "book": 13, "chapter": 4, "verse": 24, "text": "The descendants of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul,"}, {"pk": 2835150, "translation": "NET", "book": 13, "chapter": 4, "verse": 25, "text": "his son Shallum, his son Mibsam, and his son Mishma."}, {"pk": 2835151, "translation": "NET", "book": 13, "chapter": 4, "verse": 26, "text": "The descendants of Mishma: His son Hammuel, his son Zaccur, and his son Shimei."}, {"pk": 2835152, "translation": "NET", "book": 13, "chapter": 4, "verse": 27, "text": "Shimei had sixteen sons and six daughters. But his brothers did not have many sons, so their whole clan was not as numerous as the sons of Judah."}, {"pk": 2835153, "translation": "NET", "book": 13, "chapter": 4, "verse": 28, "text": "They lived in Beer Sheba, Moladah, Hazar Shual,"}, {"pk": 2835154, "translation": "NET", "book": 13, "chapter": 4, "verse": 29, "text": "Bilhah, Ezem, Tolad,"}, {"pk": 2835155, "translation": "NET", "book": 13, "chapter": 4, "verse": 30, "text": "Bethuel, Hormah, Ziklag,"}, {"pk": 2835156, "translation": "NET", "book": 13, "chapter": 4, "verse": 31, "text": "Beth Marcaboth, Hazar Susim, Beth Biri, and Shaaraim. These were their towns until the reign of David."}, {"pk": 2835157, "translation": "NET", "book": 13, "chapter": 4, "verse": 32, "text": "Their settlements also included Etam, Ain, Rimmon, Tochen, and Ashan \u2014 five towns."}, {"pk": 2835158, "translation": "NET", "book": 13, "chapter": 4, "verse": 33, "text": "They also lived in all the settlements that surrounded these towns as far as Baal. These were their settlements; they kept genealogical records.", "comment": "tc Some LXX mss read \u201cBaalath\u201d (cf. Josh 19:8). This is followed by some English versions (e.g., NIV, NCV, TEV, NLT)."}, {"pk": 2835159, "translation": "NET", "book": 13, "chapter": 4, "verse": 34, "text": "Their clan leaders were: Meshobab, Jamlech, Joshah son of Amaziah,", "comment": "tn The words \u201ctheir clan leaders were\u201d are added in the translation for clarification. See v. 38a, which makes this clear."}, {"pk": 2835160, "translation": "NET", "book": 13, "chapter": 4, "verse": 35, "text": "Joel, Jehu son of Joshibiah (son of Seraiah, son of Asiel),"}, {"pk": 2835161, "translation": "NET", "book": 13, "chapter": 4, "verse": 36, "text": "Eleoenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah,"}, {"pk": 2835162, "translation": "NET", "book": 13, "chapter": 4, "verse": 37, "text": "Ziza son of Shipi (son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah)."}, {"pk": 2835163, "translation": "NET", "book": 13, "chapter": 4, "verse": 38, "text": "These who are named above were the leaders of their clans. Their extended families increased greatly in numbers."}, {"pk": 2835164, "translation": "NET", "book": 13, "chapter": 4, "verse": 39, "text": "They went to the entrance of Gedor, to the east of the valley, looking for pasture for their sheep."}, {"pk": 2835165, "translation": "NET", "book": 13, "chapter": 4, "verse": 40, "text": "They found fertile and rich pasture; the land was very broad, undisturbed and peaceful. Indeed some Hamites had been living there prior to that."}, {"pk": 2835166, "translation": "NET", "book": 13, "chapter": 4, "verse": 41, "text": "The men whose names are listed came during the time of King Hezekiah of Judah and attacked the Hamites\u2019 settlements, as well as the Meunites they discovered there, and they wiped them out to this very day. They dispossessed them, for they found pasture for their sheep there.", "comment": "tn The Hebrew text reads \u201ctheir tents,\u201d apparently referring to those of the Hamites mentioned at the end of v. 40. Some prefer to emend the text to read, \u201cthe tents of Ham.\u201d
tn Heb \u201cand they lived in place of them.\u201d"}, {"pk": 2835167, "translation": "NET", "book": 13, "chapter": 4, "verse": 42, "text": "Five hundred men of Simeon, led by Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi, went to the hill country of Seir"}, {"pk": 2835168, "translation": "NET", "book": 13, "chapter": 4, "verse": 43, "text": "and defeated the rest of the Amalekite refugees; they live there to this very day.", "comment": "tn Heb \u201cand struck down the remnant that had escaped belonging to Amalek.\u201d"}, {"pk": 2835169, "translation": "NET", "book": 13, "chapter": 5, "verse": 1, "text": "The sons of Reuben, Israel\u2019s firstborn \u2014 (Now he was the firstborn, but when he defiled his father\u2019s bed, his rights as firstborn were given to the sons of Joseph, Israel\u2019s son. So Reuben is not listed as firstborn in the genealogical records.", "comment": "tn Heb \u201cand not to be listed in the genealogical records as (having) the right of the firstborn.\u201d
sn The phrase when he defiled his father\u2019s bed refers to Reuben having sexual relations with his father Jacob\u2019s concubine Bilhah. This incident is recorded in Gen 35:22."}, {"pk": 2835170, "translation": "NET", "book": 13, "chapter": 5, "verse": 2, "text": "Though Judah was the strongest among his brothers and a leader descended from him, the right of the firstborn belonged to Joseph.)", "comment": "tn Heb \u201cand [one] for a leader [was] from him.\u201d This probably refers to the Davidic king."}, {"pk": 2835171, "translation": "NET", "book": 13, "chapter": 5, "verse": 3, "text": "The sons of Reuben, Israel\u2019s firstborn: Hanoch, Pallu, Hezron, and Carmi."}, {"pk": 2835172, "translation": "NET", "book": 13, "chapter": 5, "verse": 4, "text": "The descendants of Joel: His son Shemaiah, his son Gog, his son Shimei,"}, {"pk": 2835173, "translation": "NET", "book": 13, "chapter": 5, "verse": 5, "text": "his son Micah, his son Reaiah, his son Baal,"}, {"pk": 2835174, "translation": "NET", "book": 13, "chapter": 5, "verse": 6, "text": "and his son Beerah, whom King Tiglath-pileser of Assyria carried into exile. Beerah was the tribal leader of Reuben.", "comment": "tn Heb \u201che\u201d; the referent (Beerah) has been specified in the translation for clarity.
tn Heb \u201cTilgath-pilneser,\u201d a variant spelling of Tiglath-pileser (also in v. 26)."}, {"pk": 2835175, "translation": "NET", "book": 13, "chapter": 5, "verse": 7, "text": "His brothers by their clans, as listed in their genealogical records: The leader Jeiel, Zechariah,"}, {"pk": 2835176, "translation": "NET", "book": 13, "chapter": 5, "verse": 8, "text": "and Bela son of Azaz, son of Shema, son of Joel. They lived in Aroer as far as Nebo and Baal Meon."}, {"pk": 2835177, "translation": "NET", "book": 13, "chapter": 5, "verse": 9, "text": "In the east they settled as far as the entrance to the desert that stretches to the Euphrates River, for their cattle had increased in numbers in the land of Gilead."}, {"pk": 2835178, "translation": "NET", "book": 13, "chapter": 5, "verse": 10, "text": "During the time of Saul they attacked the Hagrites and defeated them. They took over their territory in the entire eastern region of Gilead.", "comment": "tn Heb \u201cand in the days of Saul they made war with the Hagrites and they fell by their hand and they lived in their tents unto all the face of the east of Gilead.\u201d"}, {"pk": 2835179, "translation": "NET", "book": 13, "chapter": 5, "verse": 11, "text": "The descendants of Gad lived near them in the land of Bashan, as far as Salecah."}, {"pk": 2835180, "translation": "NET", "book": 13, "chapter": 5, "verse": 12, "text": "They included Joel the leader, Shapham the second in command, Janai, and Shaphat in Bashan."}, {"pk": 2835181, "translation": "NET", "book": 13, "chapter": 5, "verse": 13, "text": "Their relatives, listed according to their families, included Michael, Meshullam, Sheba, Jorai, Jacan, Zia, and Eber \u2014 seven in all.", "comment": "tn Heb \u201cand their brothers by the house of their fathers.\u201d"}, {"pk": 2835182, "translation": "NET", "book": 13, "chapter": 5, "verse": 14, "text": "These were the sons of Abihail son of Huri, son of Jaroah, son of Gilead, son of Michael, son of Jeshishai, son of Jahdo, son of Buz."}, {"pk": 2835183, "translation": "NET", "book": 13, "chapter": 5, "verse": 15, "text": "Ahi son of Abdiel, son of Guni, was the leader of the family.", "comment": "tn Heb \u201cwas the head of the house of their fathers.\u201d"}, {"pk": 2835184, "translation": "NET", "book": 13, "chapter": 5, "verse": 16, "text": "They lived in Gilead, in Bashan and its surrounding settlements, and in the pasturelands of Sharon to their very borders.", "comment": "tn Heb \u201cunto their extremities.\u201d"}, {"pk": 2835185, "translation": "NET", "book": 13, "chapter": 5, "verse": 17, "text": "All of them were listed in the genealogical records in the time of King Jotham of Judah and in the time of King Jeroboam of Israel."}, {"pk": 2835186, "translation": "NET", "book": 13, "chapter": 5, "verse": 18, "text": "The Reubenites, Gadites, and the half-tribe of Manasseh had 44,760 men in their combined armies, warriors who carried shields and swords, were equipped with bows, and were trained for war.", "comment": "tn Heb \u201cthe sons of Reuben and the Gadites and half of the tribe of Manasseh, from the sons of bravery, men carrying a shield and sword and treading a bow and trained for war, 44,760 going out for warfare.\u201d"}, {"pk": 2835187, "translation": "NET", "book": 13, "chapter": 5, "verse": 19, "text": "They attacked the Hagrites, Jetur, Naphish, and Nodab.", "comment": "tn Heb \u201cmade war with.\u201d"}, {"pk": 2835188, "translation": "NET", "book": 13, "chapter": 5, "verse": 20, "text": "They received divine help in fighting them, and the Hagrites and all their allies were handed over to them. They cried out to God during the battle; he responded to their prayers because they trusted in him.", "comment": "tn Heb \u201cand they were helped against them and they were given over into their hand, the Hagrites and all who were with them, for to God they cried out in the battle and he was entreated [or \u201callowed himself to be entreated\u201d] by them for they trusted in him.\u201d"}, {"pk": 2835189, "translation": "NET", "book": 13, "chapter": 5, "verse": 21, "text": "They seized the Hagrites\u2019 animals, including 50,000 camels, 250,000 sheep, and 2,000 donkeys. They also took captive 100,000 people.", "comment": "tn Heb \u201ctheir\u201d; the referent (the Hagrites) has been specified in the translation for clarity."}, {"pk": 2835190, "translation": "NET", "book": 13, "chapter": 5, "verse": 22, "text": "Because God fought for them, they killed many of the enemy. They dispossessed the Hagrites and lived in their land until the exile.", "comment": "tn Heb \u201cfrom God [was] the battle.\u201d
tn Heb \u201cmany slain fell.\u201d
tn Heb \u201cand they lived in place of them until the exile.\u201d The referent of \u201cthem\u201d (the Hagrites) has been specified in the translation for clarity."}, {"pk": 2835191, "translation": "NET", "book": 13, "chapter": 5, "verse": 23, "text": "The half-tribe of Manasseh settled in the land from Bashan as far as Baal Hermon, Senir, and Mount Hermon. They grew in number."}, {"pk": 2835192, "translation": "NET", "book": 13, "chapter": 5, "verse": 24, "text": "These were the leaders of their families: Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel. They were skilled warriors, men of reputation, and leaders of their families.", "comment": "tn Heb \u201cand these [were] the heads of the house of their fathers.\u201d
tn Heb \u201cmen of names.\u201d"}, {"pk": 2835193, "translation": "NET", "book": 13, "chapter": 5, "verse": 25, "text": "But they were unfaithful to the God of their ancestors and worshiped instead the gods of the native peoples whom God had destroyed before them.", "comment": "tn Heb \u201cprostituted themselves after.\u201d
tn Heb \u201cthe peoples of the land.\u201d
tn Heb \u201cfathers.\u201d"}, {"pk": 2835194, "translation": "NET", "book": 13, "chapter": 5, "verse": 26, "text": "So the God of Israel stirred up King Pul of Assyria (that is, King Tiglath-pileser of Assyria), and he carried away the Reubenites, Gadites, and half-tribe of Manasseh and took them to Halah, Habor, Hara, and the river of Gozan, where they remain to this very day.", "comment": "tn Heb \u201cand the spirit of Tilgath-pilneser king of Assyria.\u201d \u201cPul\u201d and \u201cTilgath-pilneser\u201d were names of the same Assyrian ruler, more commonly known as Tiglath-pileser (cf. 2 Kgs 15:29).
tn Heb \u201cstirred up the spirit of.\u201d"}, {"pk": 2835195, "translation": "NET", "book": 13, "chapter": 6, "verse": 1, "text": "(5:27) The sons of Levi: Gershon, Kohath, and Merari.", "comment": "sn Beginning with 6:1, the verse numbers through 6:81 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:27 HT, 6:2 ET = 5:28 HT, 6:16 ET = 6:1 HT, etc., through 6:81 ET = 6:66 HT. Beginning with 7:1 the verse numbers in the ET and HT are again the same."}, {"pk": 2835196, "translation": "NET", "book": 13, "chapter": 6, "verse": 2, "text": "The sons of Kohath: Amram, Izhar, Hebron, and Uzziel."}, {"pk": 2835197, "translation": "NET", "book": 13, "chapter": 6, "verse": 3, "text": "The children of Amram: Aaron, Moses, and Miriam. The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar."}, {"pk": 2835198, "translation": "NET", "book": 13, "chapter": 6, "verse": 4, "text": "Eleazar was the father of Phinehas, and Phinehas was the father of Abishua."}, {"pk": 2835199, "translation": "NET", "book": 13, "chapter": 6, "verse": 5, "text": "Abishua was the father of Bukki, and Bukki was the father of Uzzi."}, {"pk": 2835200, "translation": "NET", "book": 13, "chapter": 6, "verse": 6, "text": "Uzzi was the father of Zerahiah, and Zerahiah was the father of Meraioth."}, {"pk": 2835201, "translation": "NET", "book": 13, "chapter": 6, "verse": 7, "text": "Meraioth was the father of Amariah, and Amariah was the father of Ahitub."}, {"pk": 2835202, "translation": "NET", "book": 13, "chapter": 6, "verse": 8, "text": "Ahitub was the father of Zadok, and Zadok was the father of Ahimaaz."}, {"pk": 2835203, "translation": "NET", "book": 13, "chapter": 6, "verse": 9, "text": "Ahimaaz was the father of Azariah, and Azariah was the father of Johanan."}, {"pk": 2835204, "translation": "NET", "book": 13, "chapter": 6, "verse": 10, "text": "Johanan was the father of Azariah, who served as a priest in the temple Solomon built in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835205, "translation": "NET", "book": 13, "chapter": 6, "verse": 11, "text": "Azariah was the father of Amariah, and Amariah was the father of Ahitub."}, {"pk": 2835206, "translation": "NET", "book": 13, "chapter": 6, "verse": 12, "text": "Ahitub was the father of Zadok, and Zadok was the father of Shallum."}, {"pk": 2835207, "translation": "NET", "book": 13, "chapter": 6, "verse": 13, "text": "Shallum was the father of Hilkiah, and Hilkiah was the father of Azariah."}, {"pk": 2835208, "translation": "NET", "book": 13, "chapter": 6, "verse": 14, "text": "Azariah was the father of Seraiah, and Seraiah was the father of Jehozadak."}, {"pk": 2835209, "translation": "NET", "book": 13, "chapter": 6, "verse": 15, "text": "Jehozadak went into exile when the LORD sent the people of Judah and Jerusalem into exile by the hand of Nebuchadnezzar.", "comment": "tn The words \u201cthe people of\u201d are added in the translation for clarification."}, {"pk": 2835210, "translation": "NET", "book": 13, "chapter": 6, "verse": 16, "text": "(6:1) The sons of Levi: Gershom, Kohath, and Merari.", "comment": "sn Chapter 6 of 1 Chr begins here in the Hebrew text; 6:16\u201381 ET = 6:1\u201366 HT. See the note at 6:1.
tn The name \u201cGershom\u201d (also in vv. 17, 20, 43, 62, 71) appears as \u201cGershon\u201d in 1 Chr 6:1."}, {"pk": 2835211, "translation": "NET", "book": 13, "chapter": 6, "verse": 17, "text": "These are the names of the sons Gershom: Libni and Shimei."}, {"pk": 2835212, "translation": "NET", "book": 13, "chapter": 6, "verse": 18, "text": "The sons of Kohath: Amram, Izhar, Hebron, and Uzziel."}, {"pk": 2835213, "translation": "NET", "book": 13, "chapter": 6, "verse": 19, "text": "The sons of Merari: Mahli and Mushi. These are the clans of the Levites by their families.", "comment": "tn Heb \u201cby their fathers.\u201d"}, {"pk": 2835214, "translation": "NET", "book": 13, "chapter": 6, "verse": 20, "text": "To Gershom: His son Libni, his son Jahath, his son Zimmah,"}, {"pk": 2835215, "translation": "NET", "book": 13, "chapter": 6, "verse": 21, "text": "his son Joah, his son Iddo, his son Zerah, and his son Jeatherai."}, {"pk": 2835216, "translation": "NET", "book": 13, "chapter": 6, "verse": 22, "text": "The sons of Kohath: His son Amminadab, his son Korah, his son Assir,", "comment": "tn Or perhaps, \u201cdescendants,\u201d since the list differs from the one in v. 18."}, {"pk": 2835217, "translation": "NET", "book": 13, "chapter": 6, "verse": 23, "text": "his son Elkanah, his son Ebiasaph, his son Assir,"}, {"pk": 2835218, "translation": "NET", "book": 13, "chapter": 6, "verse": 24, "text": "his son Tahath, his son Uriel, his son Uzziah, and his son Shaul."}, {"pk": 2835219, "translation": "NET", "book": 13, "chapter": 6, "verse": 25, "text": "The sons of Elkanah: Amasai, Ahimoth,", "comment": "tn Heb \u201cand Achimoth.\u201d"}, {"pk": 2835220, "translation": "NET", "book": 13, "chapter": 6, "verse": 26, "text": "his son Elkanah, his son Zophai, his son Nahath,", "comment": "tc The consonantal Hebrew text (Kethib) has, \u201cElkanah, his son, Elkanah.\u201d The marginal reading (Qere) is \u201cElkanah, the sons of Elkanah.\u201d The text probably originally read simply, \u201cElkanah his son.\u201d"}, {"pk": 2835221, "translation": "NET", "book": 13, "chapter": 6, "verse": 27, "text": "his son Eliab, his son Jeroham, and his son Elkanah.", "comment": "tc After the last named individual (\u201cElkanah\u201d in v. 27) some LXX mss insert the words \u201cSamuel his son\u201d to facilitate a transition to the following verse, which beings \u201cand the sons of Samuel.\u201d Among the English versions that include this added phrase are NAB, NIV, and NLT."}, {"pk": 2835222, "translation": "NET", "book": 13, "chapter": 6, "verse": 28, "text": "The sons of Samuel: Joel the firstborn and Abijah the second oldest.", "comment": "tc The Hebrew text lacks the name \u05d9\u05d5\u05b9\u05d0\u05b5\u05dc (yo\u2019el, \u201cJoel\u201d), which has probably dropped out due to homoioteleuton (note the last three letters of the preceding name \u05e9\u05c1\u05b0\u05de\u05d5\u05bc\u05d0\u05b5\u05dc (sh\u00ffmuel, \u201cSamuel\u201d)."}, {"pk": 2835223, "translation": "NET", "book": 13, "chapter": 6, "verse": 29, "text": "The descendants of Merari: Mahli, his son Libni, his son Shimei, his son Uzzah,"}, {"pk": 2835224, "translation": "NET", "book": 13, "chapter": 6, "verse": 30, "text": "his son Shimea, his son Haggiah, and his son Asaiah."}, {"pk": 2835225, "translation": "NET", "book": 13, "chapter": 6, "verse": 31, "text": "These are the men David put in charge of music in the LORD\u2019s sanctuary, after the ark was placed there.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2835226, "translation": "NET", "book": 13, "chapter": 6, "verse": 32, "text": "They performed music before the sanctuary of the meeting tent until Solomon built the LORD\u2019s temple in Jerusalem. They carried out their tasks according to regulations.", "comment": "tn Heb \u201cthey were serving\u2026with music.\u201d
tn Or traditionally \u201ctabernacle.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835227, "translation": "NET", "book": 13, "chapter": 6, "verse": 33, "text": "These are the ones who served along with their sons: From the Kohathites: Heman the musician, son of Joel, son of Samuel,"}, {"pk": 2835228, "translation": "NET", "book": 13, "chapter": 6, "verse": 34, "text": "son of Elkanah, son of Jeroham, son of Eliel, son of Toah,"}, {"pk": 2835229, "translation": "NET", "book": 13, "chapter": 6, "verse": 35, "text": "son of Zuph, son of Elkanah, son of Mahath, son of Amasai,"}, {"pk": 2835230, "translation": "NET", "book": 13, "chapter": 6, "verse": 36, "text": "son of Elkanah, son of Joel, son of Azariah, son of Zephaniah,"}, {"pk": 2835231, "translation": "NET", "book": 13, "chapter": 6, "verse": 37, "text": "son of Tahath, son of Assir, son of Ebiasaph, son of Korah,"}, {"pk": 2835232, "translation": "NET", "book": 13, "chapter": 6, "verse": 38, "text": "son of Izhar, son of Kohath, son of Levi, son of Israel."}, {"pk": 2835233, "translation": "NET", "book": 13, "chapter": 6, "verse": 39, "text": "Serving beside him was his fellow Levite Asaph, son of Berechiah, son of Shimea,", "comment": "tn Heb \u201cand his brother Asaph, the one who stood at his right hand.\u201d"}, {"pk": 2835234, "translation": "NET", "book": 13, "chapter": 6, "verse": 40, "text": "son of Michael, son of Baaseiah, son of Malkijah,", "comment": "tc A few Hebrew mss, one LXX ms, and the Syriac read \u201cMaaseiah.\u201d"}, {"pk": 2835235, "translation": "NET", "book": 13, "chapter": 6, "verse": 41, "text": "son of Ethni, son of Zerah, son of Adaiah,"}, {"pk": 2835236, "translation": "NET", "book": 13, "chapter": 6, "verse": 42, "text": "son of Ethan, son of Zimmah, son of Shimei,"}, {"pk": 2835237, "translation": "NET", "book": 13, "chapter": 6, "verse": 43, "text": "son of Jahath, son of Gershom, son of Levi."}, {"pk": 2835238, "translation": "NET", "book": 13, "chapter": 6, "verse": 44, "text": "Serving beside them were their fellow Levites, the descendants of Merari, led by Ethan, son of Kishi, son of Abdi, son of Malluch,", "comment": "tn Heb \u201cand the sons of Merari, their brothers, on the left.\u201d"}, {"pk": 2835239, "translation": "NET", "book": 13, "chapter": 6, "verse": 45, "text": "son of Hashabiah, son of Amaziah, son of Hilkiah,"}, {"pk": 2835240, "translation": "NET", "book": 13, "chapter": 6, "verse": 46, "text": "son of Amzi, son of Bani, son of Shemer,"}, {"pk": 2835241, "translation": "NET", "book": 13, "chapter": 6, "verse": 47, "text": "son of Mahli, son of Mushi, son of Merari, son of Levi."}, {"pk": 2835242, "translation": "NET", "book": 13, "chapter": 6, "verse": 48, "text": "The rest of their fellow Levites were assigned to perform the remaining tasks at God\u2019s sanctuary.", "comment": "tn Heb \u201cwere assigned to all the work of the tabernacle of the house of God.\u201d
tn Heb \u201ctheir brothers, the Levites.\u201d"}, {"pk": 2835243, "translation": "NET", "book": 13, "chapter": 6, "verse": 49, "text": "But Aaron and his descendants offered sacrifices on the altar for burnt offerings and on the altar for incense as they had been assigned to do in the most holy sanctuary. They made atonement for Israel, just as God\u2019s servant Moses had ordered.", "comment": "tn Heb \u201cmaking atonement for Israel according to all which Moses the servant of God commanded.\u201d
tn Heb \u201cfor all the work of the holy of holies.\u201d"}, {"pk": 2835244, "translation": "NET", "book": 13, "chapter": 6, "verse": 50, "text": "These were the descendants of Aaron: His son Eleazar, his son Phinehas, his son Abishua,"}, {"pk": 2835245, "translation": "NET", "book": 13, "chapter": 6, "verse": 51, "text": "his son Bukki, his son Uzzi, his son Zerahiah,"}, {"pk": 2835246, "translation": "NET", "book": 13, "chapter": 6, "verse": 52, "text": "his son Meraioth, his son Amariah, his son Ahitub,"}, {"pk": 2835247, "translation": "NET", "book": 13, "chapter": 6, "verse": 53, "text": "his son Zadok, and his son Ahimaaz."}, {"pk": 2835248, "translation": "NET", "book": 13, "chapter": 6, "verse": 54, "text": "These were the areas where Aaron\u2019s descendants lived: The following belonged to the Kohathite clan, for they received the first allotment:", "comment": "tn Heb \u201cand these were their dwelling places according to their encampments in their territory to the sons of Aaron.\u201d
tn Heb \u201cto the clan of the Kohathites for to them was the lot.\u201d"}, {"pk": 2835249, "translation": "NET", "book": 13, "chapter": 6, "verse": 55, "text": "They were allotted Hebron in the territory of Judah, as well as its surrounding pasturelands."}, {"pk": 2835250, "translation": "NET", "book": 13, "chapter": 6, "verse": 56, "text": "(But the city\u2019s land and nearby towns were allotted to Caleb son of Jephunneh.)"}, {"pk": 2835251, "translation": "NET", "book": 13, "chapter": 6, "verse": 57, "text": "The descendants of Aaron were also allotted as cities of refuge Hebron, Libnah and its pasturelands, Jattir, Eshtemoa and its pasturelands,", "comment": "tn The parallel account in Josh 21:13 has the singular \u201ccity,\u201d which apparently refers only to Hebron."}, {"pk": 2835252, "translation": "NET", "book": 13, "chapter": 6, "verse": 58, "text": "Hilez and its pasturelands, Debir and its pasturelands,", "comment": "tc The MT reads \u201cHilez\u201d here; the place name appears as \u201cHolon\u201d in Josh 21:15."}, {"pk": 2835253, "translation": "NET", "book": 13, "chapter": 6, "verse": 59, "text": "Ashan and its pasturelands, and Beth Shemesh and its pasturelands.", "comment": "tc The MT reads \u201cAshan\u201d here; the place name appears as \u201cAin\u201d in Josh 21:16.
tc The LXX and Syriac (following the parallel list in Josh 21:16) add \u201cJuttah and its pasturelands\u201d here. Cf. NAB \u201cJetta\u201d; also NIV, NCV, NLT \u201cJuttah.\u201d"}, {"pk": 2835254, "translation": "NET", "book": 13, "chapter": 6, "verse": 60, "text": "Within the territory of the tribe of Benjamin they were allotted Geba and its pasturelands, Alemeth and its pasturelands, and Anathoth and its pasturelands. Their clans were allotted thirteen cities in all.", "comment": "tn The parallel passage in Josh 21:17 adds \u201cGibeon and its pasturelands\u201d (cf. NAB, NIV, NCV, NLT). The words \u201cthey were allotted\u201d are supplied in the translation for both clarity and stylistic reasons."}, {"pk": 2835255, "translation": "NET", "book": 13, "chapter": 6, "verse": 61, "text": "The rest of Kohath\u2019s descendants were allotted ten cities in the territory of the half-tribe of Manasseh.", "comment": "tn Heb \u201cto the sons of Kohath who were left from the clan of the tribe, from the half of the tribe of the half of Manasseh by lot ten cities.\u201d"}, {"pk": 2835256, "translation": "NET", "book": 13, "chapter": 6, "verse": 62, "text": "The clans of Gershom\u2019s descendants received thirteen cities within the territory of the tribes of Issachar, Asher, Naphtali, and Manasseh (in Bashan).", "comment": "tn Heb \u201cand to the sons of Gershom by their clans from the tribe of Issachar, and from the tribe of Asher, and from the tribe of Naphtali, and from the tribe of Manasseh in Bashan, thirteen cities.\u201d"}, {"pk": 2835257, "translation": "NET", "book": 13, "chapter": 6, "verse": 63, "text": "The clans of Merari\u2019s descendants were allotted twelve cities within the territory of the tribes of Reuben, Gad, and Zebulun.", "comment": "tn Heb \u201cand to the sons of Merari by their clans from the tribe of Reuben, and from the tribe of Gad, and from the tribe of Zebulun by lot, twelve cities.\u201d"}, {"pk": 2835258, "translation": "NET", "book": 13, "chapter": 6, "verse": 64, "text": "So the Israelites gave to the Levites these cities and their pasturelands."}, {"pk": 2835259, "translation": "NET", "book": 13, "chapter": 6, "verse": 65, "text": "They allotted these previously named cities from the territory of the tribes of Judah, Simeon, and Benjamin.", "comment": "tn Heb \u201cand they gave by lot from the tribe of the sons of Judah, and from the tribe of the sons of Simeon, and from the tribe of the sons of Benjamin these cities, which they called them by names.\u201d"}, {"pk": 2835260, "translation": "NET", "book": 13, "chapter": 6, "verse": 66, "text": "The clans of Kohath\u2019s descendants also received territory within the tribe of Ephraim.", "comment": "tn Heb \u201cand from [it is probably preferable to read \u201cto\u201d here] the clans of the sons of Kohath and there were the cities of their territory from the tribe of Ephraim.\u201d"}, {"pk": 2835261, "translation": "NET", "book": 13, "chapter": 6, "verse": 67, "text": "They were allotted as cities of refuge Shechem and its pasturelands (in the hill country of Ephraim), Gezer and its pasturelands,", "comment": "tn The parallel account in Josh 21:21 has the singular \u201ccity,\u201d referring only to Shechem."}, {"pk": 2835262, "translation": "NET", "book": 13, "chapter": 6, "verse": 68, "text": "Jokmeam and its pasturelands, Beth Horon and its pasturelands,"}, {"pk": 2835263, "translation": "NET", "book": 13, "chapter": 6, "verse": 69, "text": "Aijalon and its pasturelands, and Gath Rimmon and its pasturelands."}, {"pk": 2835264, "translation": "NET", "book": 13, "chapter": 6, "verse": 70, "text": "Within the territory of the half-tribe of Manasseh, the rest of Kohath\u2019s descendants received Aner and its pasturelands and Bileam and its pasturelands.", "comment": "tn Heb \u201cand from the half of the tribe of Manasseh, Aner and its pasturelands and Bileam and its pasturelands to the clan, to the sons of Kohath who were left.\u201d"}, {"pk": 2835265, "translation": "NET", "book": 13, "chapter": 6, "verse": 71, "text": "The following belonged to Gershom\u2019s descendants: Within the territory of the half-tribe of Manasseh: Golan in Bashan and its pasturelands and Ashtaroth and its pasturelands.", "comment": "tn Heb \u201cto the sons of Gershom.\u201d"}, {"pk": 2835266, "translation": "NET", "book": 13, "chapter": 6, "verse": 72, "text": "Within the territory of the tribe of Issachar: Kedesh and its pasturelands, Daberath and its pasturelands,"}, {"pk": 2835267, "translation": "NET", "book": 13, "chapter": 6, "verse": 73, "text": "Ramoth and its pasturelands, and Anem and its pasturelands."}, {"pk": 2835268, "translation": "NET", "book": 13, "chapter": 6, "verse": 74, "text": "Within the territory of the tribe of Asher: Mashal and its pasturelands, Abdon and its pasturelands,"}, {"pk": 2835269, "translation": "NET", "book": 13, "chapter": 6, "verse": 75, "text": "Hukok and its pasturelands, and Rehob and its pasturelands."}, {"pk": 2835270, "translation": "NET", "book": 13, "chapter": 6, "verse": 76, "text": "Within the territory of the tribe of Naphtali: Kedesh in Galilee and its pasturelands, Hammon and its pasturelands, and Kiriathaim and its pasturelands."}, {"pk": 2835271, "translation": "NET", "book": 13, "chapter": 6, "verse": 77, "text": "The following belonged to the rest of Merari\u2019s descendants: Within the territory of the tribe of Zebulun: Rimmono and its pasturelands, and Tabor and its pasturelands.", "comment": "tc Before \u201cRimmono\u201d the LXX (following the parallel passage in Josh 21:34) adds \u201cJokneam and its pasturelands, Kartah and its pasturelands.\u201d This addition is included in some English versions (e.g., NAB, NIV, NCV, NLT).
tn Heb \u201cto the sons of Merari, who were left.\u201d"}, {"pk": 2835272, "translation": "NET", "book": 13, "chapter": 6, "verse": 78, "text": "Within the territory of the tribe of Reuben across the Jordan River east of Jericho: Bezer in the desert and its pasturelands, Jahzah and its pasturelands,", "comment": "tn Heb \u201cand from across the Jordan at Jericho, on the east of the Jordan, from the tribe of Reuben.\u201d The word \u201cRiver\u201d is supplied in the translation for clarity.map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2835273, "translation": "NET", "book": 13, "chapter": 6, "verse": 79, "text": "Kedemoth and its pasturelands, and Mephaath and its pasturelands."}, {"pk": 2835274, "translation": "NET", "book": 13, "chapter": 6, "verse": 80, "text": "Within the territory of the tribe of Gad: Ramoth in Gilead and its pasturelands, Mahanaim and its pasturelands,"}, {"pk": 2835275, "translation": "NET", "book": 13, "chapter": 6, "verse": 81, "text": "Heshbon and its pasturelands, and Jazer and its pasturelands."}, {"pk": 2835276, "translation": "NET", "book": 13, "chapter": 7, "verse": 1, "text": "The sons of Issachar: Tola, Puah, Jashub, and Shimron \u2014 four in all."}, {"pk": 2835277, "translation": "NET", "book": 13, "chapter": 7, "verse": 2, "text": "The sons of Tola: Uzzi, Rephaiah, Jeriel, Jahmai, Jibsam, and Samuel. They were leaders of their families. In the time of David there were 22,600 warriors listed in Tola\u2019s genealogical records.", "comment": "tn Many English versions retain a form of this name closer to the Hebrew, i.e., \u201cShemuel.\u201d
tn Heb \u201cheads of the house of their fathers.\u201d
tn Heb \u201cto Tola [there were] warriors by their generations, their number in the days of David [was] 22,600.\u201d
tn Many English versions spell this name \u201cIbsam.\u201d"}, {"pk": 2835278, "translation": "NET", "book": 13, "chapter": 7, "verse": 3, "text": "The son of Uzzi: Izrachiah. The sons of Izrahiah: Michael, Obadiah, Joel, and Isshiah. All five were leaders.", "comment": "tn The Hebrew text has the plural \u201csons,\u201d but only one son is listed."}, {"pk": 2835279, "translation": "NET", "book": 13, "chapter": 7, "verse": 4, "text": "According to the genealogical records of their families, they had 36,000 warriors available for battle, for they had numerous wives and sons.", "comment": "tn Heb \u201cand unto them by their generations to the house of their fathers [were] troops of war of battle, 36,000, for they had many wives and sons.\u201d"}, {"pk": 2835280, "translation": "NET", "book": 13, "chapter": 7, "verse": 5, "text": "Altogether the genealogical records of the clans of Issachar listed 87,000 warriors.", "comment": "tn Heb \u201cand their brothers, according to all the clans of Issachar, the warriors [were] 87,000 listed in the genealogical records for all.\u201d"}, {"pk": 2835281, "translation": "NET", "book": 13, "chapter": 7, "verse": 6, "text": "The sons of Benjamin: Bela, Beker, and Jediael \u2014 three in all.", "comment": "tc The Hebrew text has simply \u201cBenjamin,\u201d but \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffney, \u201csons of\u201d) has dropped out by haplography (\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d1\u05bc\u05b4\u05e0\u05b0\u05d9\u05b8\u05de\u05b4\u05df, b\u00ffney binyamin)."}, {"pk": 2835282, "translation": "NET", "book": 13, "chapter": 7, "verse": 7, "text": "The sons of Bela: Ezbon, Uzzi, Uzziel, Jerimoth, and Iri. The five of them were leaders of their families. There were 22,034 warriors listed in their genealogical records."}, {"pk": 2835283, "translation": "NET", "book": 13, "chapter": 7, "verse": 8, "text": "The sons of Beker: Zemirah, Joash, Eliezer, Elioenai, Omri, Jeremoth, Abijah, Anathoth, and Alameth. All these were the sons of Beker."}, {"pk": 2835284, "translation": "NET", "book": 13, "chapter": 7, "verse": 9, "text": "There were 20,200 family leaders and warriors listed in their genealogical records."}, {"pk": 2835285, "translation": "NET", "book": 13, "chapter": 7, "verse": 10, "text": "The son of Jediael: Bilhan. The sons of Bilhan: Jeush, Benjamin, Ehud, Kenaanah, Zethan, Tarshish, and Ahishahar.", "comment": "tn The Hebrew text has the plural \u201csons,\u201d but only one son is listed."}, {"pk": 2835286, "translation": "NET", "book": 13, "chapter": 7, "verse": 11, "text": "All these were the sons of Jediael. Listed in their genealogical records were 17,200 family leaders and warriors who were capable of marching out to battle."}, {"pk": 2835287, "translation": "NET", "book": 13, "chapter": 7, "verse": 12, "text": "The Shuppites and Huppites were descendants of Ir; the Hushites were descendants of Aher.", "comment": "tn The name \u201cAher\u201d appears as \u201cAhiram\u201d in Num 26:38."}, {"pk": 2835288, "translation": "NET", "book": 13, "chapter": 7, "verse": 13, "text": "The sons of Naphtali: Jahziel, Guni, Jezer, and Shallum \u2014 sons of Bilhah.", "comment": "tn The name \u201cJahziel\u201d appears as \u201cJahzeel\u201d in Gen 46:24.
tc Most Hebrew mss read \u201cShallum\u201d; some Hebrew mss and some LXX mss read \u201cShillem,\u201d the form of the name that appears in Gen 46:24 and Num 26:49."}, {"pk": 2835289, "translation": "NET", "book": 13, "chapter": 7, "verse": 14, "text": "The sons of Manasseh: Asriel, who was born to Manasseh\u2019s Aramean concubine. She also gave birth to Makir the father of Gilead.", "comment": "sn See the note on the word \u201cconcubine\u201d in 1:32."}, {"pk": 2835290, "translation": "NET", "book": 13, "chapter": 7, "verse": 15, "text": "Now Makir married a wife from the Huppites and Shuppites. (His sister\u2019s name was Maacah.) Zelophehad was Manasseh\u2019s second son; he had only daughters.", "comment": "tn Some translations treat the terms \u05e9\u05c1\u05bb\u05e4\u05bc\u05b4\u05d9\u05dd (shuppim) and \u05d7\u05bb\u05e4\u05bc\u05b4\u05d9\u05dd (khuppim) as proper names of individuals (\u201cHuppim\u201d and \u201cShuppim\u201d), but others consider these forms to be plurals and refer to tribal or clan names.
tn Heb \u201cand the name of the second was Zelophehad.\u201d"}, {"pk": 2835291, "translation": "NET", "book": 13, "chapter": 7, "verse": 16, "text": "Maacah, Makir\u2019s wife, gave birth to a son, whom she named Peresh. His brother was Sheresh, and his sons were Ulam and Rekem."}, {"pk": 2835292, "translation": "NET", "book": 13, "chapter": 7, "verse": 17, "text": "The son of Ulam: Bedan. These were the sons of Gilead, son of Makir, son of Manasseh.", "comment": "tn The Hebrew text has the plural \u201csons,\u201d but only one son is listed."}, {"pk": 2835293, "translation": "NET", "book": 13, "chapter": 7, "verse": 18, "text": "His sister Hammoleketh gave birth to Ishhod, Abiezer, and Mahlah."}, {"pk": 2835294, "translation": "NET", "book": 13, "chapter": 7, "verse": 19, "text": "The sons of Shemida were Ahian, Shechem, Likhi, and Aniam."}, {"pk": 2835295, "translation": "NET", "book": 13, "chapter": 7, "verse": 20, "text": "The descendants of Ephraim: Shuthelah, his son Bered, his son Tahath, his son Eleadah, his son Tahath,"}, {"pk": 2835296, "translation": "NET", "book": 13, "chapter": 7, "verse": 21, "text": "his son Zabad, his son Shuthelah (Ezer and Elead were killed by the men of Gath, who were natives of the land, when they went down to steal their cattle."}, {"pk": 2835297, "translation": "NET", "book": 13, "chapter": 7, "verse": 22, "text": "Their father Ephraim mourned for them many days and his brothers came to console him."}, {"pk": 2835298, "translation": "NET", "book": 13, "chapter": 7, "verse": 23, "text": "He had sexual relations with his wife; she became pregnant and gave birth to a son. Ephraim named him Beriah because tragedy had come to his family.", "comment": "tn Heb \u201cbecause in tragedy there had come to his house.\u201d The preposition prefixed to \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah) should probably be omitted. The Hebrew noun \u05e8\u05b8\u05e2\u05b8\u05d4 (\u201ctragedy\u201d) should be understood as the subject of the feminine verb form that follows.
tn Heb \u201che\u201d; the referent (Ephraim) has been specified in the translation for clarity."}, {"pk": 2835299, "translation": "NET", "book": 13, "chapter": 7, "verse": 24, "text": "His daughter was Sheerah, who built Lower and Upper Beth Horon, as well as Uzzen Sheerah),"}, {"pk": 2835300, "translation": "NET", "book": 13, "chapter": 7, "verse": 25, "text": "his son Rephah, his son Resheph, his son Telah, his son Tahan,", "comment": "tc The Hebrew text has simply \u201cResheph,\u201d but the phrase \u201chis son\u201d has probably been accidentally omitted, since the names before and after this one include the phrase.
tn The antecedent of the pronoun \u201chis\u201d is not clear. The translation assumes that v. 25 resumes the list of Ephraim\u2019s descendants (see vv. 20\u201321a) after a lengthy parenthesis (vv. 21b\u201324)."}, {"pk": 2835301, "translation": "NET", "book": 13, "chapter": 7, "verse": 26, "text": "his son Ladan, his son Ammihud, his son Elishama,"}, {"pk": 2835302, "translation": "NET", "book": 13, "chapter": 7, "verse": 27, "text": "his son Nun, and his son Joshua.", "comment": "tn Heb \u201cNon\u201d (so KJV, NASB; cf. Exod 33:11, where the more familiar spelling \u201cNun\u201d occurs)."}, {"pk": 2835303, "translation": "NET", "book": 13, "chapter": 7, "verse": 28, "text": "Their property and settlements included Bethel and its surrounding towns, Naaran to the east, Gezer and its surrounding towns to the west, and Shechem and its surrounding towns as far as Ayyah and its surrounding towns.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2835304, "translation": "NET", "book": 13, "chapter": 7, "verse": 29, "text": "On the border of Manasseh\u2019s territory were Beth-Shean and its surrounding towns, Taanach and its surrounding towns, Megiddo and its surrounding towns, and Dor and its surrounding towns. The descendants of Joseph, Israel\u2019s son, lived here.", "comment": "tn \u201cBeth Shean\u201d is a variant spelling of \u201cBeth Shan.\u201d
map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1."}, {"pk": 2835305, "translation": "NET", "book": 13, "chapter": 7, "verse": 30, "text": "The sons of Asher: Imnah, Ishvah, Ishvi, and Beriah. Serah was their sister."}, {"pk": 2835306, "translation": "NET", "book": 13, "chapter": 7, "verse": 31, "text": "The sons of Beriah: Heber and Malkiel, who was the father of Birzaith."}, {"pk": 2835307, "translation": "NET", "book": 13, "chapter": 7, "verse": 32, "text": "Heber was the father of Japhlet, Shomer, Hotham, and Shua their sister."}, {"pk": 2835308, "translation": "NET", "book": 13, "chapter": 7, "verse": 33, "text": "The sons of Japhlet: Pasach, Bimhal, and Ashvath. These were Japhlet\u2019s sons."}, {"pk": 2835309, "translation": "NET", "book": 13, "chapter": 7, "verse": 34, "text": "The sons of his brother Shemer: Rohgah, Hubbah, and Aram.", "comment": "tn Or \u201cShomer,\u201d cf. v. 32.
tc \u201cHubbah\u201d is the marginal reading (Qere); the consonantal text (Kethib) has \u201cJachbah.\u201d
tc The Hebrew text has \u05d0\u05b2\u05d7\u05b4\u05d9 (\u2019akhiy, \u201cthe brother of\u201d), but this should probably be emended to \u05d0\u05b2\u05d7\u05b4\u05d9\u05d5 (\u2019akhiyv, \u201chis brother\u201d). Cf. v. 35. Most English versions treat this Hebrew word as a proper name (\u201cAhi\u201d) and list it before \u201cRohgah.\u201d"}, {"pk": 2835310, "translation": "NET", "book": 13, "chapter": 7, "verse": 35, "text": "The sons of his brother Helem: Zophah, Imna, Shelesh, and Amal.", "comment": "tn Or \u201cHotham,\u201d cf. v. 32."}, {"pk": 2835311, "translation": "NET", "book": 13, "chapter": 7, "verse": 36, "text": "The sons of Zophah: Suah, Harnepher, Shual, Beri, Imrah,"}, {"pk": 2835312, "translation": "NET", "book": 13, "chapter": 7, "verse": 37, "text": "Bezer, Hod, Shamma, Shilshah, Ithran, and Beera.", "comment": "tn The name \u201cIthran\u201d is sometimes understood to be another name for \u201cJether\u201d (v. 38)."}, {"pk": 2835313, "translation": "NET", "book": 13, "chapter": 7, "verse": 38, "text": "The sons of Jether: Jephunneh, Pispah, and Ara."}, {"pk": 2835314, "translation": "NET", "book": 13, "chapter": 7, "verse": 39, "text": "The sons of Ulla: Arah, Hanniel, and Rizia."}, {"pk": 2835315, "translation": "NET", "book": 13, "chapter": 7, "verse": 40, "text": "All these were the descendants of Asher. They were the leaders of their families, the most capable men, who were warriors and served as head chiefs. There were 26,000 warriors listed in their genealogical records as capable of doing battle.", "comment": "tn Heb \u201call these were the sons of Asher, heads of the house of the fathers, selected, warriors, heads of the leaders, and there was listed in the genealogical records in war, in battle, their number, men, 26,000.\u201d"}, {"pk": 2835316, "translation": "NET", "book": 13, "chapter": 8, "verse": 1, "text": "Benjamin was the father of Bela, his firstborn; Ashbel was born second, Aharah third,", "comment": "sn Aharah is called \u201cAhiram\u201d in Num 26:38."}, {"pk": 2835317, "translation": "NET", "book": 13, "chapter": 8, "verse": 2, "text": "Nohah fourth, and Rapha fifth."}, {"pk": 2835318, "translation": "NET", "book": 13, "chapter": 8, "verse": 3, "text": "Bela\u2019s sons were Addar, Gera, Abihud,"}, {"pk": 2835319, "translation": "NET", "book": 13, "chapter": 8, "verse": 4, "text": "Abishua, Naaman, Ahoah,"}, {"pk": 2835320, "translation": "NET", "book": 13, "chapter": 8, "verse": 5, "text": "Gera, Shephuphan, and Huram."}, {"pk": 2835321, "translation": "NET", "book": 13, "chapter": 8, "verse": 6, "text": "These were the descendants of Ehud who were leaders of the families living in Geba who were forced to move to Manahath:"}, {"pk": 2835322, "translation": "NET", "book": 13, "chapter": 8, "verse": 7, "text": "Naaman, Ahijah, and Gera, who moved them. Gera was the father of Uzzah and Ahihud.", "comment": "tn Heb \u201che\u201d; the referent (Gera) has been supplied in the translation for clarity."}, {"pk": 2835323, "translation": "NET", "book": 13, "chapter": 8, "verse": 8, "text": "Shaharaim fathered sons in Moab after he divorced his wives Hushim and Baara."}, {"pk": 2835324, "translation": "NET", "book": 13, "chapter": 8, "verse": 9, "text": "By his wife Hodesh he fathered Jobab, Zibia, Mesha, Malkam,"}, {"pk": 2835325, "translation": "NET", "book": 13, "chapter": 8, "verse": 10, "text": "Jeuz, Sakia, and Mirmah. These were his sons; they were family leaders."}, {"pk": 2835326, "translation": "NET", "book": 13, "chapter": 8, "verse": 11, "text": "By Hushim he fathered Abitub and Elpaal."}, {"pk": 2835327, "translation": "NET", "book": 13, "chapter": 8, "verse": 12, "text": "The sons of Elpaal: Eber, Misham, Shemed (who built Ono and Lod, as well as its surrounding towns),"}, {"pk": 2835328, "translation": "NET", "book": 13, "chapter": 8, "verse": 13, "text": "Beriah, and Shema. They were leaders of the families living in Aijalon and chased out the inhabitants of Gath."}, {"pk": 2835329, "translation": "NET", "book": 13, "chapter": 8, "verse": 14, "text": "Ahio, Shashak, Jeremoth,"}, {"pk": 2835330, "translation": "NET", "book": 13, "chapter": 8, "verse": 15, "text": "Zebadiah, Arad, Eder,"}, {"pk": 2835331, "translation": "NET", "book": 13, "chapter": 8, "verse": 16, "text": "Michael, Ishpah, and Joha were the sons of Beriah."}, {"pk": 2835332, "translation": "NET", "book": 13, "chapter": 8, "verse": 17, "text": "Zebadiah, Meshullam, Hizki, Heber,"}, {"pk": 2835333, "translation": "NET", "book": 13, "chapter": 8, "verse": 18, "text": "Ishmerai, Izliah, and Jobab were the sons of Elpaal."}, {"pk": 2835334, "translation": "NET", "book": 13, "chapter": 8, "verse": 19, "text": "Jakim, Zikri, Zabdi,"}, {"pk": 2835335, "translation": "NET", "book": 13, "chapter": 8, "verse": 20, "text": "Elienai, Zillethai, Eliel,"}, {"pk": 2835336, "translation": "NET", "book": 13, "chapter": 8, "verse": 21, "text": "Adaiah, Beraiah, and Shimrath were the sons of Shimei."}, {"pk": 2835337, "translation": "NET", "book": 13, "chapter": 8, "verse": 22, "text": "Ishpan, Eber, Eliel,"}, {"pk": 2835338, "translation": "NET", "book": 13, "chapter": 8, "verse": 23, "text": "Abdon, Zikri, Hanan,"}, {"pk": 2835339, "translation": "NET", "book": 13, "chapter": 8, "verse": 24, "text": "Hananiah, Elam, Anthothijah,"}, {"pk": 2835340, "translation": "NET", "book": 13, "chapter": 8, "verse": 25, "text": "Iphdeiah, and Penuel were the sons of Shashak."}, {"pk": 2835341, "translation": "NET", "book": 13, "chapter": 8, "verse": 26, "text": "Shamsherai, Shechariah, Athaliah,"}, {"pk": 2835342, "translation": "NET", "book": 13, "chapter": 8, "verse": 27, "text": "Jaareshiah, Elijah, and Zikri were the sons of Jeroham."}, {"pk": 2835343, "translation": "NET", "book": 13, "chapter": 8, "verse": 28, "text": "These were the family leaders listed in the genealogical records; they lived in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835344, "translation": "NET", "book": 13, "chapter": 8, "verse": 29, "text": "The father of Gibeon lived in Gibeon; his wife\u2019s name was Maacah.", "comment": "tc Some LXX mss supply the name \u201cJeiel,\u201d which is not in the MT (cf. 1 Chr 9:35). The addition of the name here is followed by many English versions (e.g., ASV, NAB, NASB, NIV, NRSV, NLT)."}, {"pk": 2835345, "translation": "NET", "book": 13, "chapter": 8, "verse": 30, "text": "His firstborn son was Abdon, followed by Zur, Kish, Baal, Nadab,", "comment": "tc Some LXX mss add \u201cNer\u201d here (cf. 1 Chr 9:36 and v. 33 below, where Ner is mentioned as the father of Kish). The form \u05d5\u05b0\u05e0\u05b5\u05e8 (v\u00ffner) could have been accidentally omitted by homoioarcton since each name in the list has the conjunction prefixed to it. Some English versions follow the LXX here and add \u201cNer\u201d (e.g., NAB, NIV, NLT)."}, {"pk": 2835346, "translation": "NET", "book": 13, "chapter": 8, "verse": 31, "text": "Gedor, Ahio, Zeker, and Mikloth.", "comment": "tc The Hebrew text omits the name \u201cMikloth,\u201d but it may have fallen out accidentally by haplography. Note that the name immediately follows at the beginning of v. 32; cf. NAB."}, {"pk": 2835347, "translation": "NET", "book": 13, "chapter": 8, "verse": 32, "text": "Mikloth was the father of Shimeah. They also lived near their relatives in Jerusalem.", "comment": "tn Heb \u201cand also they, opposite their brothers, lived in Jerusalem with their brothers.\u201d This redundancy has been removed in the translation."}, {"pk": 2835348, "translation": "NET", "book": 13, "chapter": 8, "verse": 33, "text": "Ner was the father of Kish, and Kish was the father of Saul. Saul was the father of Jonathan, Malki-Shua, Abinadab, and Eshbaal.", "comment": "sn Eshbaal is called \u201cIshbosheth\u201d in 2 Sam 2:8."}, {"pk": 2835349, "translation": "NET", "book": 13, "chapter": 8, "verse": 34, "text": "The son of Jonathan: Meribbaal. Meribbaal was the father of Micah.", "comment": "sn Meribbaal is called \u201cMephibosheth\u201d in 2 Sam 4:4."}, {"pk": 2835350, "translation": "NET", "book": 13, "chapter": 8, "verse": 35, "text": "The sons of Micah: Pithon, Melech, Tarea, and Ahaz."}, {"pk": 2835351, "translation": "NET", "book": 13, "chapter": 8, "verse": 36, "text": "Ahaz was the father of Jehoaddah, and Jehoaddah was the father of Alemeth, Azmaveth, and Zimri. Zimri was the father of Moza,"}, {"pk": 2835352, "translation": "NET", "book": 13, "chapter": 8, "verse": 37, "text": "and Moza was the father of Binea. His son was Raphah, whose son was Eleasah, whose son was Azel."}, {"pk": 2835353, "translation": "NET", "book": 13, "chapter": 8, "verse": 38, "text": "Azel had six sons: Azrikam his firstborn, followed by Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.", "comment": "tc The Lucianic recension of the LXX inserts another name here, \u03ba\u03b1\u1f76 \u1f08\u03b6\u03b1\u03c1\u03b9\u03b1\u03c2 (kai Azarias, \u201cand Azariah\u201d), presumably to make up the six sons mentioned at the beginning of the verse (see the previous tc note on \u201cfirstborn\u201d). Cf. NAB.
tc The Hebrew text has \u05d1\u05bc\u05b9\u05db\u05b0\u05e8\u05d5\u05bc (bokh\u00ffru), which some understand as a name: \u201cBocheru\u201d (so, e.g., NEB, NASB, NIV, NRSV). But the form should probably be revocalized \u05d1\u05bc\u05b0\u05db\u05b9\u05e8\u05d5\u05b9 (b\u00ffkhoru, \u201chis firstborn\u201d). A name has accidentally dropped from the list, and a scribe apparently read \u05d1\u05bc\u05b9\u05db\u05b0\u05e8\u05d5\u05bc as one of the names."}, {"pk": 2835354, "translation": "NET", "book": 13, "chapter": 8, "verse": 39, "text": "The sons of his brother Eshek: Ulam was his firstborn, Jeush second, and Eliphelet third."}, {"pk": 2835355, "translation": "NET", "book": 13, "chapter": 8, "verse": 40, "text": "The sons of Ulam were warriors who were adept archers. They had many sons and grandsons, a total of 150. All these were the descendants of Benjamin.", "comment": "tn Heb \u201cand the sons of Ulam were men, warriors and treaders of a bow.\u201d"}, {"pk": 2835356, "translation": "NET", "book": 13, "chapter": 9, "verse": 1, "text": "Genealogical records were kept for all Israel; they are recorded in the Scroll of the Kings of Israel. The people of Judah were carried away to Babylon because of their unfaithfulness.", "comment": "tn The Hebrew text has simply \u201cJudah,\u201d though the verb \u05d4\u05b8\u05d2\u05b0\u05dc\u05d5\u05bc (hoglu, \u201ccarried away\u201d) is plural."}, {"pk": 2835357, "translation": "NET", "book": 13, "chapter": 9, "verse": 2, "text": "The first to resettle on their property and in their cities were some Israelites, priests, Levites, and temple servants.", "comment": "tn Heb \u201cand the inhabitants, the first who [were] in their property in their cities, Israel, the priests, the Levites, and the temple servants.\u201d"}, {"pk": 2835358, "translation": "NET", "book": 13, "chapter": 9, "verse": 3, "text": "Some from the tribes of Judah, Benjamin, and Ephraim and Manasseh settled in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835359, "translation": "NET", "book": 13, "chapter": 9, "verse": 4, "text": "The settlers included: Uthai son of Ammihud, son of Omri, son of Imri, son of Bani, who was a descendant of Perez son of Judah.", "comment": "tn The words \u201cthe settlers included\u201d are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2835360, "translation": "NET", "book": 13, "chapter": 9, "verse": 5, "text": "From the Shilonites: Asaiah the firstborn and his sons."}, {"pk": 2835361, "translation": "NET", "book": 13, "chapter": 9, "verse": 6, "text": "From the descendants of Zerah: Jeuel. Their relatives numbered 690."}, {"pk": 2835362, "translation": "NET", "book": 13, "chapter": 9, "verse": 7, "text": "From the descendants of Benjamin: Sallu son of Meshullam, son of Hodaviah, son of Hassenuah;"}, {"pk": 2835363, "translation": "NET", "book": 13, "chapter": 9, "verse": 8, "text": "Ibneiah son of Jeroham; Elah son of Uzzi, son of Mikri; and Meshullam son of Shephatiah, son of Reuel, son of Ibnijah."}, {"pk": 2835364, "translation": "NET", "book": 13, "chapter": 9, "verse": 9, "text": "Their relatives, listed in their genealogical records, numbered 956. All these men were leaders of their families.", "comment": "tn Heb \u201cand all these men were heads of fathers for the house of their fathers.\u201d"}, {"pk": 2835365, "translation": "NET", "book": 13, "chapter": 9, "verse": 10, "text": "From the priests: Jedaiah; Jehoiarib; Jakin;"}, {"pk": 2835366, "translation": "NET", "book": 13, "chapter": 9, "verse": 11, "text": "Azariah son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub the leader in God\u2019s temple;"}, {"pk": 2835367, "translation": "NET", "book": 13, "chapter": 9, "verse": 12, "text": "Adaiah son of Jeroham, son of Pashhur, son of Malkijah; and Maasai son of Adiel, son of Jahzerah, son of Meshullam, son of Meshillemith, son of Immer."}, {"pk": 2835368, "translation": "NET", "book": 13, "chapter": 9, "verse": 13, "text": "Their relatives, who were leaders of their families, numbered 1,760. They were capable men who were assigned to carry out the various tasks of service in God\u2019s temple.", "comment": "tn Heb \u201ccapable [for] the work of the task of the house of God.\u201d"}, {"pk": 2835369, "translation": "NET", "book": 13, "chapter": 9, "verse": 14, "text": "From the Levites: Shemaiah son of Hasshub, son of Azrikam, son of Hashabiah a descendant of Merari;"}, {"pk": 2835370, "translation": "NET", "book": 13, "chapter": 9, "verse": 15, "text": "Bakbakkar; Heresh; Galal; Mattaniah son of Mika, son of Zikri, son of Asaph;"}, {"pk": 2835371, "translation": "NET", "book": 13, "chapter": 9, "verse": 16, "text": "Obadiah son of Shemaiah, son of Galal, son of Jeduthun; and Berechiah son of Asa, son of Elkanah, who lived among the settlements of the Netophathites."}, {"pk": 2835372, "translation": "NET", "book": 13, "chapter": 9, "verse": 17, "text": "The gatekeepers were: Shallum, Akkub, Talmon, Ahiman, and their brothers. Shallum was the leader;"}, {"pk": 2835373, "translation": "NET", "book": 13, "chapter": 9, "verse": 18, "text": "he serves to this day at the King\u2019s Gate on the east. These were the gatekeepers from the camp of the descendants of Levi."}, {"pk": 2835374, "translation": "NET", "book": 13, "chapter": 9, "verse": 19, "text": "Shallum son of Kore, son of Ebiasaph, son of Korah, and his relatives from his family (the Korahites) were assigned to guard the entrance to the sanctuary. Their ancestors had guarded the entrance to the LORD\u2019s dwelling place.", "comment": "tn Heb \u201cand his brothers belonging to the house of his father, the Korachites, to the work of the task, guardians of the threshold of the tent.\u201d
tn Heb \u201cand their fathers to the camp of the Lord, guardians of the entrance.\u201d Here \u201cfathers\u201d is used in a more general sense of \u201cforefathers\u201d or \u201cancestors\u201d and is not limited specifically to their fathers only."}, {"pk": 2835375, "translation": "NET", "book": 13, "chapter": 9, "verse": 20, "text": "Phinehas son of Eleazar had been their leader in earlier times, and the LORD was with him."}, {"pk": 2835376, "translation": "NET", "book": 13, "chapter": 9, "verse": 21, "text": "Zechariah son of Meshelemiah was the guard at the entrance to the meeting tent."}, {"pk": 2835377, "translation": "NET", "book": 13, "chapter": 9, "verse": 22, "text": "All those selected to be gatekeepers at the entrances numbered 212. Their names were recorded in the genealogical records of their settlements. David and Samuel the prophet had appointed them to their positions.", "comment": "tn The Hebrew term is \u05e8\u05b9\u05d0\u05b6\u05d4 (ro\u2019eh, \u201cseer\u201d), an older word for \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 (navi\u2019, \u201cprophet\u201d).
tn Heb \u201cthey \u2013 David appointed, and Samuel the seer, in their position.\u201d"}, {"pk": 2835378, "translation": "NET", "book": 13, "chapter": 9, "verse": 23, "text": "They and their descendants were assigned to guard the gates of the LORD\u2019s sanctuary (that is, the tabernacle).", "comment": "tn Heb \u201cand they and their sons to the gates of the house of the Lord, of the house of the tent, [were assigned] as guards.\u201d"}, {"pk": 2835379, "translation": "NET", "book": 13, "chapter": 9, "verse": 24, "text": "The gatekeepers were posted on all four sides \u2014 east, west, north, and south."}, {"pk": 2835380, "translation": "NET", "book": 13, "chapter": 9, "verse": 25, "text": "Their relatives, who lived in their settlements, came from time to time and served with them for seven-day periods."}, {"pk": 2835381, "translation": "NET", "book": 13, "chapter": 9, "verse": 26, "text": "The four head gatekeepers, who were Levites, were assigned to guard the storerooms and treasuries in God\u2019s sanctuary.", "comment": "tn Heb \u201cin the house of God.\u201d"}, {"pk": 2835382, "translation": "NET", "book": 13, "chapter": 9, "verse": 27, "text": "They would spend the night in their posts all around God\u2019s sanctuary, for they were assigned to guard it and would open it with the key every morning.", "comment": "tn Heb \u201cin the house of God.\u201d"}, {"pk": 2835383, "translation": "NET", "book": 13, "chapter": 9, "verse": 28, "text": "Some of them were in charge of the articles used by those who served; they counted them when they brought them in and when they brought them out.", "comment": "tn Heb \u201cand from them over the articles of the task, for by number they would bring them in, and by number they would bring them out.\u201d"}, {"pk": 2835384, "translation": "NET", "book": 13, "chapter": 9, "verse": 29, "text": "Some of them were in charge of the equipment and articles of the sanctuary, as well as the flour, wine, olive oil, incense, and spices.", "comment": "tn Heb \u201choly place.\u201d"}, {"pk": 2835385, "translation": "NET", "book": 13, "chapter": 9, "verse": 30, "text": "(But some of the priests mixed the spices.)"}, {"pk": 2835386, "translation": "NET", "book": 13, "chapter": 9, "verse": 31, "text": "Mattithiah, a Levite, the firstborn son of Shallum the Korahite, was in charge of baking the bread for offerings.", "comment": "tn The word \u201cson\u201d is not in the Hebrew text, but is implied."}, {"pk": 2835387, "translation": "NET", "book": 13, "chapter": 9, "verse": 32, "text": "Some of the Kohathites, their relatives, were in charge of preparing the bread that is displayed each Sabbath."}, {"pk": 2835388, "translation": "NET", "book": 13, "chapter": 9, "verse": 33, "text": "The musicians and Levite family leaders stayed in rooms at the sanctuary and were exempt from other duties, for day and night they had to carry out their assigned tasks.", "comment": "tn Heb \u201cwere in rooms.\u201d The words \u201cat the sanctuary\u201d are supplied in the translation for clarification."}, {"pk": 2835389, "translation": "NET", "book": 13, "chapter": 9, "verse": 34, "text": "These were the family leaders of the Levites, as listed in their genealogical records. They lived in Jerusalem."}, {"pk": 2835390, "translation": "NET", "book": 13, "chapter": 9, "verse": 35, "text": "Jeiel (the father of Gibeon) lived in Gibeon. His wife was Maacah."}, {"pk": 2835391, "translation": "NET", "book": 13, "chapter": 9, "verse": 36, "text": "His firstborn son was Abdon, followed by Zur, Kish, Baal, Ner, Nadab,"}, {"pk": 2835392, "translation": "NET", "book": 13, "chapter": 9, "verse": 37, "text": "Gedor, Ahio, Zechariah, and Mikloth."}, {"pk": 2835393, "translation": "NET", "book": 13, "chapter": 9, "verse": 38, "text": "Mikloth was the father of Shimeam. They also lived near their relatives in Jerusalem.", "comment": "tn Heb \u201cand also they, opposite their brothers, lived in Jerusalem with their brothers.\u201d This redundancy has been removed in the translation.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835394, "translation": "NET", "book": 13, "chapter": 9, "verse": 39, "text": "Ner was the father of Kish, and Kish was the father of Saul. Saul was the father of Jonathan, Malki-Shua, Abinadab, and Eshbaal.", "comment": "sn Eshbaal is called \u201cIshbosheth\u201d in 2 Sam 2:8."}, {"pk": 2835395, "translation": "NET", "book": 13, "chapter": 9, "verse": 40, "text": "The son of Jonathan: Meribbaal, who was the father of Micah.", "comment": "sn Meribbaal is called \u201cMephibosheth\u201d in 2 Sam 4:4."}, {"pk": 2835396, "translation": "NET", "book": 13, "chapter": 9, "verse": 41, "text": "The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.", "comment": "tc The name \u201cAhaz\u201d is included in the Vulgate and Syriac, but omitted in the MT. It probably was accidentally omitted by haplography. Note that the name appears at the beginning of the next verse. Cf. also 8:35."}, {"pk": 2835397, "translation": "NET", "book": 13, "chapter": 9, "verse": 42, "text": "Ahaz was the father of Jarah, and Jarah was the father of Alemeth, Azmaveth, and Zimri. Zimri was the father of Moza,", "comment": "tc So MT; some Hebrew mss and the LXX read \u201cJadah\u201d (cf. NIV, NCV, NLT) while in 8:36 the name \u201cJehoaddah\u2019 appears (cf. NAB)."}, {"pk": 2835398, "translation": "NET", "book": 13, "chapter": 9, "verse": 43, "text": "and Moza was the father of Binea. His son was Rephaiah, whose son was Eleasah, whose son was Azel."}, {"pk": 2835399, "translation": "NET", "book": 13, "chapter": 9, "verse": 44, "text": "Azel had six sons: Azrikam his firstborn, followed by Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.", "comment": "tc The Hebrew text has \u05d1\u05bc\u05b9\u05db\u05b0\u05e8\u05d5\u05bc (bokh\u00ffru), which some understand as a name: \u201cBocheru\u201d (so, e.g., NEB, NASB, NIV, NRSV, NLT). But the form should probably be revocalized \u05d1\u05bc\u05b0\u05b9\u05db\u05e8\u05d5\u05b9 (b\u00ffkhoro, \u201chis firstborn\u201d). A name has accidentally dropped from the list, and a scribe apparently read \u05d1\u05bc\u05b9\u05db\u05b0\u05e8\u05d5\u05bc as one of the names. Cf. also 1 Chr 8:38."}, {"pk": 2835400, "translation": "NET", "book": 13, "chapter": 10, "verse": 1, "text": "Now the Philistines fought against Israel. The Israelites fled before the Philistines and many of them fell dead on Mount Gilboa."}, {"pk": 2835401, "translation": "NET", "book": 13, "chapter": 10, "verse": 2, "text": "The Philistines stayed right on the heels of Saul and his sons. They struck down Saul\u2019s sons Jonathan, Abinadab, and Malki-Shua.", "comment": "tn Heb \u201cthe Philistines.\u201d The translation has substituted the pronoun \u201cthey\u201d to avoid redundancy.
tn Heb \u201cstuck close after.\u201d
tn Heb \u201chis\u201d; the referent (Saul) has been specified in the translation for clarity."}, {"pk": 2835402, "translation": "NET", "book": 13, "chapter": 10, "verse": 3, "text": "The battle was thick around Saul; the archers spotted him and wounded him.", "comment": "tn Heb \u201cand they found him, the ones who shoot with the bow, and he was in pain from the ones shooting.\u201d
tn Heb \u201cheavy.\u201d"}, {"pk": 2835403, "translation": "NET", "book": 13, "chapter": 10, "verse": 4, "text": "Saul told his armor bearer, \u201cDraw your sword and stab me with it. Otherwise these uncircumcised people will come and torture me.\u201d But his armor bearer refused to do it, because he was very afraid. So Saul took the sword and fell on it.", "comment": "tn Heb \u201cso these uncircumcised ones might not come and abuse me.\u201d"}, {"pk": 2835404, "translation": "NET", "book": 13, "chapter": 10, "verse": 5, "text": "When his armor bearer saw that Saul was dead, he also fell on his sword and died."}, {"pk": 2835405, "translation": "NET", "book": 13, "chapter": 10, "verse": 6, "text": "So Saul and his three sons died; his whole household died together.", "comment": "tn Heb \u201call his house.\u201d This is probably to be understood as a general summary statement. It could include other males in Saul\u2019s household besides his three sons, cf. 1 Sam 31:6. If it refers only to the male members of his household who would have stood in succession to the throne (cf. NLT, \u201cbringing his dynasty to an end,\u201d) even here there is an exception, since one of Saul\u2019s sons, Eshbaal (or \u201cIshbosheth\u201d in 2 Sam 2:8) was not killed in the battle and became king over Israel, which he ruled for two years (2 Sam 2:10) until he was assassinated by Rechab and Baanah (2 Sam 4:5\u20136). The tribe of Judah never acknowledged Ishbosheth as king; instead they followed David (2 Sam 2:10)."}, {"pk": 2835406, "translation": "NET", "book": 13, "chapter": 10, "verse": 7, "text": "When all the Israelites who were in the valley saw that the army had fled and that Saul and his sons were dead, they abandoned their cities and fled. The Philistines came and occupied them.", "comment": "tn Heb \u201cthey\u201d; the referent (the army) has been specified in the translation for clarity."}, {"pk": 2835407, "translation": "NET", "book": 13, "chapter": 10, "verse": 8, "text": "The next day, when the Philistines came to strip loot from the corpses, they discovered Saul and his sons lying dead on Mount Gilboa."}, {"pk": 2835408, "translation": "NET", "book": 13, "chapter": 10, "verse": 9, "text": "They stripped his corpse, and then carried off his head and his armor. They sent messengers throughout the land of the Philistines proclaiming the news to their idols and their people."}, {"pk": 2835409, "translation": "NET", "book": 13, "chapter": 10, "verse": 10, "text": "They placed his armor in the temple of their gods and hung his head in the temple of Dagon.", "comment": "tn Or \u201cgod.\u201d The Hebrew term may be translated as singular or plural depending on the context."}, {"pk": 2835410, "translation": "NET", "book": 13, "chapter": 10, "verse": 11, "text": "When all the residents of Jabesh Gilead heard about everything the Philistines had done to Saul,"}, {"pk": 2835411, "translation": "NET", "book": 13, "chapter": 10, "verse": 12, "text": "all the warriors went and recovered the bodies of Saul and his sons and brought them to Jabesh. They buried their remains under the oak tree in Jabesh and fasted for seven days.", "comment": "tn Heb \u201carose and carried away the corpse of Saul and the corpses of his sons.\u201d
tn Heb \u201ctheir bones.\u201d"}, {"pk": 2835412, "translation": "NET", "book": 13, "chapter": 10, "verse": 13, "text": "So Saul died because he was unfaithful to the LORD and did not obey the LORD\u2019s instructions; he even tried to conjure up underworld spirits.", "comment": "tn Heb \u201cand Saul died because of his unfaithfulness by which he acted unfaithfully against the Lord, concerning the word of the Lord which he did not keep, also to Saul, a ritual pit to seek.\u201d The text alludes to the incident recorded in 1 Sam 28. The Hebrew term \u05d0\u05d5\u05b9\u05d1 (\u2019ov, \u201critual pit\u201d) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a \u05d1\u05bc\u05b7\u05e2\u05b2\u05dc\u05b7\u05ea\u05be\u05d0\u05d5\u05b9\u05d1 (ba\u2019alat-\u2019ov, \u201cowner of a ritual pit\u201d). See H. A. Hoffner, \u201cSecond Millennium Antecedents to the Hebrew \u00e1o\u201ab,\u201d JBL 86 (1967): 385-401."}, {"pk": 2835413, "translation": "NET", "book": 13, "chapter": 10, "verse": 14, "text": "He did not seek the LORD\u2019s guidance, so the LORD killed him and transferred the kingdom to David son of Jesse.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2835414, "translation": "NET", "book": 13, "chapter": 11, "verse": 1, "text": "All Israel joined David at Hebron and said, \u201cLook, we are your very flesh and blood!", "comment": "tn Heb \u201clook, your bone and your flesh [are] we.\u201d"}, {"pk": 2835415, "translation": "NET", "book": 13, "chapter": 11, "verse": 2, "text": "In the past, even when Saul was king, you were Israel\u2019s commanding general. The LORD your God said to you, \u2018You will shepherd my people Israel; you will rule over my people Israel.\u2019\u201d", "comment": "tn Heb \u201cyou were the one who led out and the one who brought in Israel.\u201d"}, {"pk": 2835416, "translation": "NET", "book": 13, "chapter": 11, "verse": 3, "text": "When all the leaders of Israel came to the king at Hebron, David made an agreement with them in Hebron before the LORD. They anointed David king over Israel, just as the LORD had announced through Samuel.", "comment": "tn Or \u201ccovenant.\u201d
tn Heb \u201caccording to the word of the Lord by the hand of Samuel.\u201d
tn Heb \u201celders.\u201d
tn Or \u201cThey poured olive oil on David to designate him as king.\u201d"}, {"pk": 2835417, "translation": "NET", "book": 13, "chapter": 11, "verse": 4, "text": "David and the whole Israelite army advanced to Jerusalem (that is, Jebus). (The Jebusites, the land\u2019s original inhabitants, lived there.)", "comment": "sn Jebus was an older name for the city of Jerusalem (cf. Josh 15:8; Judg 1:21).map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand there [were] the Jebusites, the inhabitants of the land.\u201d
tn Heb \u201call Israel.\u201d"}, {"pk": 2835418, "translation": "NET", "book": 13, "chapter": 11, "verse": 5, "text": "The residents of Jebus said to David, \u201cYou cannot invade this place!\u201d But David captured the fortress of Zion (that is, the City of David)."}, {"pk": 2835419, "translation": "NET", "book": 13, "chapter": 11, "verse": 6, "text": "David said, \u201cWhoever attacks the Jebusites first will become commanding general!\u201d So Joab son of Zeruiah attacked first and became commander.", "comment": "tn Heb \u201chead and officer.\u201d
tn Heb \u201chead.\u201d
sn Verse 6 inserts into the narrative parenthetical information about Joab\u2019s role in the conquest of the city. Verse 7 then picks up where v. 5 left off.
tn Or perhaps \u201cstrikes down.\u201d
tn Heb \u201cwent up.\u201d"}, {"pk": 2835420, "translation": "NET", "book": 13, "chapter": 11, "verse": 7, "text": "David lived in the fortress; for this reason it is called the City of David."}, {"pk": 2835421, "translation": "NET", "book": 13, "chapter": 11, "verse": 8, "text": "He built up the city around it, from the terrace to the surrounding walls; Joab restored the rest of the city.", "comment": "tn Heb \u201cto that which surrounds.\u201d On the referent here as \u201cthe surrounding walls,\u201d see HALOT 740 s.v. \u05e1\u05b8\u05d1\u05b4\u05d9\u05d1."}, {"pk": 2835422, "translation": "NET", "book": 13, "chapter": 11, "verse": 9, "text": "David\u2019s power steadily grew, for the LORD who commands armies was with him.", "comment": "tn Heb \u201cand David went, going and becoming great, and the Lord who commands armies [traditionally, Lord of hosts] was with him.\u201d"}, {"pk": 2835423, "translation": "NET", "book": 13, "chapter": 11, "verse": 10, "text": "These were the leaders of David\u2019s warriors who helped establish and stabilize his rule over all Israel, in accordance with the LORD\u2019s word.", "comment": "tn Heb \u201cand these were the heads of the warriors who were David\u2019s, who held strongly with him in his kingdom and with all Israel to make him king, according to the word of the Lord, over Israel.\u201d"}, {"pk": 2835424, "translation": "NET", "book": 13, "chapter": 11, "verse": 11, "text": "This is the list of David\u2019s warriors: Jashobeam, a Hacmonite, was head of the officers. He killed three hundred men with his spear in a single battle.", "comment": "tn Heb \u201che was wielding his spear against 300, [who were] slain at one time.\u201d
tn Heb \u201cand these are the number of the warriors who were David\u2019s.\u201d
tc The marginal reading (Qere) has \u201cofficers;\u201d the consonantal text (Kethib) has \u201cthe Thirty\u201d (see v. 15)."}, {"pk": 2835425, "translation": "NET", "book": 13, "chapter": 11, "verse": 12, "text": "Next in command was Eleazar son of Dodo the Ahohite. He was one of the three elite warriors.", "comment": "tn Heb \u201cafter him.\u201d"}, {"pk": 2835426, "translation": "NET", "book": 13, "chapter": 11, "verse": 13, "text": "He was with David in Pas Dammim when the Philistines assembled there for battle. In an area of the field that was full of barley, the army retreated before the Philistines,", "comment": "tc Some read here \u201cEphes Dammim.\u201d See 1 Sam 17:1."}, {"pk": 2835427, "translation": "NET", "book": 13, "chapter": 11, "verse": 14, "text": "but then they made a stand in the middle of that area. They defended it and defeated the Philistines; the LORD gave them a great victory.", "comment": "tn Heb \u201cand the Lord delivered [with] a great deliverance.\u201d
tn Heb \u201cdelivered it.\u201d"}, {"pk": 2835428, "translation": "NET", "book": 13, "chapter": 11, "verse": 15, "text": "Three of the thirty leaders went down to David at the rocky cliff at the cave of Adullam, while a Philistine force was camped in the Valley of Rephaim."}, {"pk": 2835429, "translation": "NET", "book": 13, "chapter": 11, "verse": 16, "text": "David was in the stronghold at the time, while a Philistine garrison was in Bethlehem.", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2835430, "translation": "NET", "book": 13, "chapter": 11, "verse": 17, "text": "David was thirsty and said, \u201cHow I wish someone would give me some water to drink from the cistern in Bethlehem near the city gate!\u201d", "comment": "tn Heb \u201cWho will give me water to drink?\u201d On the rhetorical use of \u05de\u05b4\u05d9 (mi) here, see BDB 566 s.v. f."}, {"pk": 2835431, "translation": "NET", "book": 13, "chapter": 11, "verse": 18, "text": "So the three elite warriors broke through the Philistine forces and drew some water from the cistern in Bethlehem near the city gate. They carried it back to David, but David refused to drink it. He poured it out as a drink offering to the LORD", "comment": "tn Heb \u201cthe three,\u201d referring to the three elite warriors mentioned in v. 12."}, {"pk": 2835432, "translation": "NET", "book": 13, "chapter": 11, "verse": 19, "text": "and said, \u201cGod forbid that I should do this! Should I drink the blood of these men who risked their lives?\u201d Because they risked their lives to bring it to him, he refused to drink it. Such were the exploits of the three elite warriors.", "comment": "tn Heb \u201cFar be it to me from my God from doing this.\u201d
tn Heb \u201cwith their lives.\u201d The same expression occurs later in this verse.
tn Heb \u201cThese things the three warriors did.\u201d"}, {"pk": 2835433, "translation": "NET", "book": 13, "chapter": 11, "verse": 20, "text": "Abishai the brother of Joab was head of the three elite warriors. He killed three hundred men with his spear and gained fame along with the three elite warriors.", "comment": "tc The Syriac reads \u201cthirty\u201d here and at the beginning of v. 21; this reading is followed by some English translations (cf. NAB, NASB, NRSV, NLT).
tn Heb \u201che was wielding his spear against three hundred, [who were] slain.\u201d
tn Heb \u201cand to him [reading with the Qere] there was a name among the three.\u201d"}, {"pk": 2835434, "translation": "NET", "book": 13, "chapter": 11, "verse": 21, "text": "From the three he was given double honor and he became their officer, even though he was not one of them.", "comment": "tn Heb \u201cof the three.\u201d
tn Or \u201cmore than.\u201d"}, {"pk": 2835435, "translation": "NET", "book": 13, "chapter": 11, "verse": 22, "text": "Benaiah son of Jehoiada was a brave warrior from Kabzeel who performed great exploits. He struck down the two sons of Ariel of Moab; he also went down and killed a lion inside a cistern on a snowy day.", "comment": "tc Heb \u201cthe two of Ariel, Moab.\u201d The precise meaning of \u05d0\u05b2\u05e8\u05b4\u05d9\u05d0\u05b5\u05dc (\u2019ari\u2019el) is uncertain; some read \u201cwarrior.\u201d The present translation assumes that the word is a proper name and that \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffney, \u201csons of\u201d) has accidentally dropped from the text by homoioarcton (note the preceding \u05e9\u05c1\u05b0\u05e0\u05b5\u05d9, sh\u00ffney)."}, {"pk": 2835436, "translation": "NET", "book": 13, "chapter": 11, "verse": 23, "text": "He even killed an Egyptian who was seven and a half feet tall. The Egyptian had a spear as big as the crossbeam of a weaver\u2019s loom; Benaiah attacked him with a club. He grabbed the spear out of the Egyptian\u2019s hand and killed him with his own spear.", "comment": "tn Heb \u201cfive cubits.\u201d Assuming a length of 18 inches for the standard cubit, this individual would be 7.5 feet (2.3 m) tall.
tn Heb \u201cwent down to.\u201d"}, {"pk": 2835437, "translation": "NET", "book": 13, "chapter": 11, "verse": 24, "text": "Such were the exploits of Benaiah son of Jehoiada, who gained fame along with the three elite warriors."}, {"pk": 2835438, "translation": "NET", "book": 13, "chapter": 11, "verse": 25, "text": "He received honor from the thirty warriors, though he was not one of the three elite warriors. David put him in charge of his bodyguard.", "comment": "tn Or \u201cmore than.\u201d"}, {"pk": 2835439, "translation": "NET", "book": 13, "chapter": 11, "verse": 26, "text": "The mighty warriors were: Asahel the brother of Joab, Elhanan son of Dodo, from Bethlehem,", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2835440, "translation": "NET", "book": 13, "chapter": 11, "verse": 27, "text": "Shammoth the Harorite, Helez the Pelonite,", "comment": "tn The parallel text of 2 Sam 23:25 has the variant spelling of \u201cShammah.\u201d
tn The parallel text of 2 Sam 23:26 has the variant spelling of \u201cPaltite.\u201d"}, {"pk": 2835441, "translation": "NET", "book": 13, "chapter": 11, "verse": 28, "text": "Ira son of Ikkesh the Tekoite, Abiezer the Anathothite,"}, {"pk": 2835442, "translation": "NET", "book": 13, "chapter": 11, "verse": 29, "text": "Sibbekai the Hushathite, Ilai the Ahohite,", "comment": "tn The parallel text of 2 Sam 23:28 has the variant \u201cZalmon.\u201d
tn In 2 Sam 23:27 this individual\u2019s name is given as \u201cMebunnai.\u201d"}, {"pk": 2835443, "translation": "NET", "book": 13, "chapter": 11, "verse": 30, "text": "Maharai the Netophathite, Heled son of Baanah the Netophathite,"}, {"pk": 2835444, "translation": "NET", "book": 13, "chapter": 11, "verse": 31, "text": "Ithai son of Ribai from Gibeah in Benjaminite territory, Benaiah the Pirathonite,", "comment": "tn The parallel text of 2 Sam 23:29 has the variant spelling \u201cIttai.\u201d"}, {"pk": 2835445, "translation": "NET", "book": 13, "chapter": 11, "verse": 32, "text": "Hurai from the valleys of Gaash, Abiel the Arbathite,", "comment": "tn The parallel text of 2 Sam 23:31 has the variant spelling \u201cAbi-Albon.\u201d
tn The parallel text of 2 Sam 23:28 has the variant spelling \u201cHiddai.\u201d"}, {"pk": 2835446, "translation": "NET", "book": 13, "chapter": 11, "verse": 33, "text": "Azmaveth the Baharumite, Eliahba the Shaalbonite,", "comment": "tn The parallel text of 2 Sam 23:31 has the variant spelling \u201cBarhumite.\u201d"}, {"pk": 2835447, "translation": "NET", "book": 13, "chapter": 11, "verse": 34, "text": "the sons of Hashem the Gizonite, Jonathan son of Shageh the Hararite,", "comment": "tn The parallel text of 2 Sam 23:33 has the variant spelling \u201cShammah.\u201d
tn In 2 Sam 23:32 this individual\u2019s name is given as \u201cJashen.\u201d"}, {"pk": 2835448, "translation": "NET", "book": 13, "chapter": 11, "verse": 35, "text": "Ahiam son of Sakar the Hararite, Eliphal son of Ur,", "comment": "tn The parallel text of 2 Sam 23:34 has the variant \u201cEliphelet son of Ahasbai the Maacathite.\u201d
tn In 2 Sam 23:33 this individual\u2019s name is given as \u201cSharar.\u201d"}, {"pk": 2835449, "translation": "NET", "book": 13, "chapter": 11, "verse": 36, "text": "Hepher the Mekerathite, Ahijah the Pelonite,"}, {"pk": 2835450, "translation": "NET", "book": 13, "chapter": 11, "verse": 37, "text": "Hezro the Carmelite, Naarai son of Ezbai,", "comment": "tn The parallel text of 2 Sam 23:35 has the variant spelling \u201cHezrai.\u201d"}, {"pk": 2835451, "translation": "NET", "book": 13, "chapter": 11, "verse": 38, "text": "Joel the brother of Nathan, Mibhar son of Hagri,", "comment": "tn The parallel text of 2 Sam 23:36 has the variant \u201cIgal son of Nathan from Zobah.\u201d"}, {"pk": 2835452, "translation": "NET", "book": 13, "chapter": 11, "verse": 39, "text": "Zelek the Ammonite, Naharai the Beerothite, the armor-bearer of Joab son of Zeruiah,"}, {"pk": 2835453, "translation": "NET", "book": 13, "chapter": 11, "verse": 40, "text": "Ira the Ithrite, Gareb the Ithrite,"}, {"pk": 2835454, "translation": "NET", "book": 13, "chapter": 11, "verse": 41, "text": "Uriah the Hittite, Zabad son of Achli,"}, {"pk": 2835455, "translation": "NET", "book": 13, "chapter": 11, "verse": 42, "text": "Adina son of Shiza the Reubenite, leader of the Reubenites and the thirty warriors with him,"}, {"pk": 2835456, "translation": "NET", "book": 13, "chapter": 11, "verse": 43, "text": "Hanan son of Maacah, Joshaphat the Mithnite,"}, {"pk": 2835457, "translation": "NET", "book": 13, "chapter": 11, "verse": 44, "text": "Uzzia the Ashterathite, Shama and Jeiel, the sons of Hotham the Aroerite,"}, {"pk": 2835458, "translation": "NET", "book": 13, "chapter": 11, "verse": 45, "text": "Jediael son of Shimri, and Joha his brother, the Tizite,"}, {"pk": 2835459, "translation": "NET", "book": 13, "chapter": 11, "verse": 46, "text": "Eliel the Mahavite, and Jeribai and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,"}, {"pk": 2835460, "translation": "NET", "book": 13, "chapter": 11, "verse": 47, "text": "Eliel, and Obed, and Jaasiel the Mezobaite."}, {"pk": 2835461, "translation": "NET", "book": 13, "chapter": 12, "verse": 1, "text": "These were the men who joined David in Ziklag, when he was banished from the presence of Saul son of Kish. (They were among the warriors who assisted him in battle.", "comment": "tn Heb \u201ckept from.\u201d"}, {"pk": 2835462, "translation": "NET", "book": 13, "chapter": 12, "verse": 2, "text": "They were armed with bows and could shoot arrows or sling stones right or left-handed. They were fellow tribesmen of Saul from Benjamin. ) These were:", "comment": "tn Heb \u201cones armed with bow[s], using the right hand and the left hand with stones and with arrows with the bow, from the brothers of Saul from Benjamin.\u201d
tn The words \u201cThese were\u201d have been supplied in the translation for stylistic reasons, because of the length of the intervening material since the beginning of the verse."}, {"pk": 2835463, "translation": "NET", "book": 13, "chapter": 12, "verse": 3, "text": "Ahiezer, the leader, and Joash, the sons of Shemaah the Gibeathite; Jeziel and Pelet, the sons of Azmaveth; Berachah, Jehu the Anathothite,"}, {"pk": 2835464, "translation": "NET", "book": 13, "chapter": 12, "verse": 4, "text": "Ishmaiah the Gibeonite, one of the thirty warriors and their leader, (12:5) Jeremiah, Jahaziel, Johanan, Jozabad the Gederathite,", "comment": "sn In the Hebrew text (BHS) a verse division occurs at this point, and for the remainder of the chapter the verse numbers of the Hebrew Bible differ by one from the English Bible. Thus 1 Chr 12:4b ET = 12:5 HT, and 12:5\u201340 ET = 12:6-41 HT. Beginning with 13:1 the verse numbers in the ET and HT are again the same."}, {"pk": 2835465, "translation": "NET", "book": 13, "chapter": 12, "verse": 5, "text": "(12:6) Eluzai, Jerimoth, Bealiah, Shemariah, Shephatiah the Haruphite,"}, {"pk": 2835466, "translation": "NET", "book": 13, "chapter": 12, "verse": 6, "text": "Elkanah, Isshiah, Azarel, Joezer, and Jashobeam, who were Korahites,"}, {"pk": 2835467, "translation": "NET", "book": 13, "chapter": 12, "verse": 7, "text": "and Joelah and Zebadiah, the sons of Jeroham from Gedor."}, {"pk": 2835468, "translation": "NET", "book": 13, "chapter": 12, "verse": 8, "text": "Some of the Gadites joined David at the stronghold in the desert. They were warriors who were trained for battle; they carried shields and spears. They were as fierce as lions and could run as quickly as gazelles across the hills.", "comment": "tn Heb \u201cwarriors, men of battle for war, prepared with shield and spear, and [like] the face of a lion were their faces, and like gazelles on the hills to hurry.\u201d"}, {"pk": 2835469, "translation": "NET", "book": 13, "chapter": 12, "verse": 9, "text": "Ezer was the leader, Obadiah the second in command, Eliab the third,"}, {"pk": 2835470, "translation": "NET", "book": 13, "chapter": 12, "verse": 10, "text": "Mishmannah the fourth, Jeremiah the fifth,"}, {"pk": 2835471, "translation": "NET", "book": 13, "chapter": 12, "verse": 11, "text": "Attai the sixth, Eliel the seventh,"}, {"pk": 2835472, "translation": "NET", "book": 13, "chapter": 12, "verse": 12, "text": "Johanan the eighth, Elzabad the ninth,"}, {"pk": 2835473, "translation": "NET", "book": 13, "chapter": 12, "verse": 13, "text": "Jeremiah the tenth, and Machbannai the eleventh."}, {"pk": 2835474, "translation": "NET", "book": 13, "chapter": 12, "verse": 14, "text": "These Gadites were military leaders; the least led a hundred men, the greatest a thousand.", "comment": "tn Heb \u201cone for a hundred the small, and the great for a thousand.\u201d Another option is to translate the preposition -\u05dc\u05b0 (lamed) as \u201cagainst\u201d and to understand this as a hyperbolic reference to their prowess: \u201cthe least could stand against a hundred, the greatest against a thousand.\u201d"}, {"pk": 2835475, "translation": "NET", "book": 13, "chapter": 12, "verse": 15, "text": "They crossed the Jordan River in the first month, when it was overflowing its banks, and routed those living in all the valleys to the east and west.", "comment": "tn Heb \u201cand they chased all the valleys to the east and to the west.\u201d
sn That is, March-April.
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied for clarity."}, {"pk": 2835476, "translation": "NET", "book": 13, "chapter": 12, "verse": 16, "text": "Some from Benjamin and Judah also came to David\u2019s stronghold."}, {"pk": 2835477, "translation": "NET", "book": 13, "chapter": 12, "verse": 17, "text": "David went out to meet them and said, \u201cIf you come to me in peace and want to help me, then I will make an alliance with you. But if you come to betray me to my enemies when I have not harmed you, may the God of our ancestors take notice and judge!\u201d", "comment": "tn Heb \u201cand David went out before them and answered and said to them.\u201d
tn Heb \u201cfathers.\u201d
tn Heb \u201cwith no violence in my hands.\u201d
tn Heb \u201cthere will be to me concerning you a heart for unity.\u201d"}, {"pk": 2835478, "translation": "NET", "book": 13, "chapter": 12, "verse": 18, "text": "But a spirit empowered Amasai, the leader of the thirty warriors, and he said: \u201cWe are yours, O David! We support you, O son of Jesse! May you greatly prosper! May those who help you prosper! Indeed your God helps you!\u201d So David accepted them and made them leaders of raiding bands.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201care with.\u201d
tn Heb \u201cPeace, peace to you.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace\u201d) is repeated to emphasize degree.
tn Heb \u201cand peace to the one who helps you.\u201d
tn Perhaps \u201cthe Spirit,\u201d but the text has simply \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) with no article (suggesting an indefinite reference).
tn Heb \u201cclothed.\u201d
tn The words \u201cand he said\u201d are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2835479, "translation": "NET", "book": 13, "chapter": 12, "verse": 19, "text": "Some men from Manasseh joined David when he went with the Philistines to fight against Saul. (But in the end they did not help the Philistines because, after taking counsel, the Philistine lords sent David away, saying: \u201cIt would be disastrous for us if he deserts to his master Saul.\u201d)", "comment": "tn Heb \u201cand they did not help them for by counsel they sent him away, the lords of the Philistines, saying, \u2018With our heads he will fall to his master Saul.\u2019\u201d
tn Heb \u201cfell upon,\u201d here in a good sense."}, {"pk": 2835480, "translation": "NET", "book": 13, "chapter": 12, "verse": 20, "text": "When David went to Ziklag, the men of Manasseh who joined him were Adnach, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, leaders of a thousand soldiers each in the tribe of Manasseh.", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity."}, {"pk": 2835481, "translation": "NET", "book": 13, "chapter": 12, "verse": 21, "text": "They helped David fight against raiding bands, for all of them were warriors and leaders in the army."}, {"pk": 2835482, "translation": "NET", "book": 13, "chapter": 12, "verse": 22, "text": "Each day men came to help David until his army became very large.", "comment": "tn Heb \u201cfor at the time of day in a day they were coming to David to help him until [there was] a great camp like the camp of God.\u201d The term \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim, \u201cGod\u201d) is probably used idiomatically here to indicate the superlative."}, {"pk": 2835483, "translation": "NET", "book": 13, "chapter": 12, "verse": 23, "text": "The following is a record of the armed warriors who came with their leaders and joined David in Hebron in order to make David king in Saul\u2019s place, in accordance with the LORD\u2019s decree:", "comment": "tn Heb \u201cthese are the numbers of the heads of the forces armed for battle [who] came to David in Hebron to turn over the kingdom of Saul to him according to the mouth of the Lord.\u201d"}, {"pk": 2835484, "translation": "NET", "book": 13, "chapter": 12, "verse": 24, "text": "From Judah came 6,800 trained warriors carrying shields and spears.", "comment": "tn Heb \u201cthe sons of Judah, carrying shield and spear, [were] 6,800 armed for battle.\u201d"}, {"pk": 2835485, "translation": "NET", "book": 13, "chapter": 12, "verse": 25, "text": "From Simeon there were 7,100 warriors."}, {"pk": 2835486, "translation": "NET", "book": 13, "chapter": 12, "verse": 26, "text": "From Levi there were 4,600."}, {"pk": 2835487, "translation": "NET", "book": 13, "chapter": 12, "verse": 27, "text": "Jehoiada, the leader of Aaron\u2019s descendants, brought 3,700 men with him,"}, {"pk": 2835488, "translation": "NET", "book": 13, "chapter": 12, "verse": 28, "text": "along with Zadok, a young warrior, and twenty-two leaders from his family."}, {"pk": 2835489, "translation": "NET", "book": 13, "chapter": 12, "verse": 29, "text": "From Benjamin, Saul\u2019s tribe, there were 3,000, most of whom, up to that time, had been loyal to Saul.", "comment": "tn Heb \u201cand until then, the majority of them were keeping the charge of the house of Saul.\u201d
tn Heb \u201cfrom the sons of Benjamin, the brothers of Saul.\u201d"}, {"pk": 2835490, "translation": "NET", "book": 13, "chapter": 12, "verse": 30, "text": "From Ephraim there were 20,800 warriors, who had brought fame to their families.", "comment": "tn Heb \u201cmen of names for the house of their fathers.\u201d"}, {"pk": 2835491, "translation": "NET", "book": 13, "chapter": 12, "verse": 31, "text": "From the half tribe of Manasseh there were 18,000 who had been designated by name to come and make David king."}, {"pk": 2835492, "translation": "NET", "book": 13, "chapter": 12, "verse": 32, "text": "From Issachar there were 200 leaders and all their relatives at their command \u2014 they understood the times and knew what Israel should do.", "comment": "tn Heb \u201cfrom the sons of Issachar, knowers of understanding for times to know what Israel should do, their heads [were] 200, and all their brothers according to their mouth.\u201d"}, {"pk": 2835493, "translation": "NET", "book": 13, "chapter": 12, "verse": 33, "text": "From Zebulun there were 50,000 warriors who were prepared for battle, equipped with all kinds of weapons, and ready to give their undivided loyalty.", "comment": "tn Heb \u201cfrom Zebulun, those going out for battle, prepared for war with all weapons of war, 50,000, and to help without a heart and a heart.\u201d"}, {"pk": 2835494, "translation": "NET", "book": 13, "chapter": 12, "verse": 34, "text": "From Naphtali there were 1,000 officers, along with 37,000 men carrying shields and spears."}, {"pk": 2835495, "translation": "NET", "book": 13, "chapter": 12, "verse": 35, "text": "From Dan there were 28,600 men prepared for battle."}, {"pk": 2835496, "translation": "NET", "book": 13, "chapter": 12, "verse": 36, "text": "From Asher there were 40,000 warriors prepared for battle."}, {"pk": 2835497, "translation": "NET", "book": 13, "chapter": 12, "verse": 37, "text": "From the other side of the Jordan, from Reuben, Gad, and the half tribe of Manasseh, there were 120,000 men armed with all kinds of weapons."}, {"pk": 2835498, "translation": "NET", "book": 13, "chapter": 12, "verse": 38, "text": "All these men were warriors who were ready to march. They came to Hebron to make David king over all Israel by acclamation; all the rest of the Israelites also were in agreement that David should become king.", "comment": "tn Heb \u201cwith a complete heart they came to Hebron to make David king over all Israel.\u201d
tn Heb \u201cand also all the rest of Israel [was of] one mind to make David king.\u201d
tc Heb \u201call these [were] men of war, helpers of the battle line.\u201d The present translation assumes an emendation of \u05e2\u05b9\u05d3\u05b0\u05e8\u05b5\u05d9 (\u2019od\u00ffrey, \u201chelpers of\u201d) to \u05e2\u05b9\u05e8\u05b0\u05db\u05b5\u05d9, (\u2019or\u00ffkhey, \u201cprepared for\u201d)."}, {"pk": 2835499, "translation": "NET", "book": 13, "chapter": 12, "verse": 39, "text": "They spent three days feasting there with David, for their relatives had given them provisions.", "comment": "tn Heb \u201ceating and drinking.\u201d"}, {"pk": 2835500, "translation": "NET", "book": 13, "chapter": 12, "verse": 40, "text": "Also their neighbors, from as far away as Issachar, Zebulun, and Naphtali, were bringing food on donkeys, camels, mules, and oxen. There were large supplies of flour, fig cakes, raisins, wine, olive oil, beef, and lamb, for Israel was celebrating.", "comment": "tn Heb \u201ccattle and sheep.\u201d
tn Heb \u201cfor there was joy in Israel.\u201d"}, {"pk": 2835501, "translation": "NET", "book": 13, "chapter": 13, "verse": 1, "text": "David consulted with his military officers, including those who led groups of a thousand and those who led groups of a hundred.", "comment": "tn Heb \u201cand David consulted with the officers of thousands and hundreds, to every ruler.\u201d"}, {"pk": 2835502, "translation": "NET", "book": 13, "chapter": 13, "verse": 2, "text": "David said to the whole Israelite assembly, \u201cIf you so desire and the LORD our God approves, let\u2019s spread the word to our brothers who remain in all the regions of Israel, and to the priests and Levites in their cities, so they may join us.", "comment": "tn Heb \u201cIf to you [it is] good and from the Lord our God.\u201d
tn Heb \u201clet us spread and let us send.\u201d The words \u201cthe word\u201d are supplied in the translation for clarification.
tn Heb \u201cin the cities of their pasturelands.\u201d"}, {"pk": 2835503, "translation": "NET", "book": 13, "chapter": 13, "verse": 3, "text": "Let\u2019s move the ark of our God back here, for we did not seek his will throughout Saul\u2019s reign.\u201d", "comment": "tn Heb \u201cto us.\u201d
tn Heb \u201chim.\u201d In this case, seeking God\u2019s will is what is implied.
tn Heb \u201cin the days of Saul.\u201d"}, {"pk": 2835504, "translation": "NET", "book": 13, "chapter": 13, "verse": 4, "text": "The whole assembly agreed to do this, for the proposal seemed right to all the people.", "comment": "tn Heb \u201call the assembly said to do so.\u201d
tn Heb \u201cfor right was the word in the eyes of all the people.\u201d"}, {"pk": 2835505, "translation": "NET", "book": 13, "chapter": 13, "verse": 5, "text": "So David assembled all Israel from the Shihor River in Egypt to Lebo Hamath, to bring the ark of God from Kiriath Jearim.", "comment": "tn Or \u201cthe entrance to Hamath.\u201d
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied for clarity.sn The Shihor River was a river on the border of Egypt, probably the eastern branch of the Nile."}, {"pk": 2835506, "translation": "NET", "book": 13, "chapter": 13, "verse": 6, "text": "David and all Israel went up to Baalah (that is, Kiriath Jearim) in Judah to bring up from there the ark of God the LORD, who sits enthroned between the cherubim \u2014 the ark that is called by his name.", "comment": "tn Heb \u201cthe ark of God the Lord who sits [between] the cherubim which is called [by his] name.\u201d"}, {"pk": 2835507, "translation": "NET", "book": 13, "chapter": 13, "verse": 7, "text": "They transported the ark on a new cart from the house of Abinadab; Uzzah and Ahio were guiding the cart,"}, {"pk": 2835508, "translation": "NET", "book": 13, "chapter": 13, "verse": 8, "text": "while David and all Israel were energetically celebrating before God, singing and playing various stringed instruments, tambourines, cymbals, and trumpets.", "comment": "tn Heb \u201cwith all strength.\u201d
tn Heb \u201cwith songs and with zithers [meaning uncertain] and with harps.\u201d Due to the collocation with \u201charps,\u201d some type of stringed instrument is probably in view."}, {"pk": 2835509, "translation": "NET", "book": 13, "chapter": 13, "verse": 9, "text": "When they arrived at the threshing floor of Kidon, Uzzah reached out his hand to take hold of the ark, because the oxen stumbled.", "comment": "tn Or \u201cto steady.\u201d"}, {"pk": 2835510, "translation": "NET", "book": 13, "chapter": 13, "verse": 10, "text": "The LORD was so furious with Uzzah, he killed him, because he reached out his hand and touched the ark. He died right there before God.", "comment": "tn Heb \u201cand the anger of the Lord burned against Uzzah.\u201d
tn Heb \u201cbecause he stretched out his hand over the ark.\u201d
sn The modern reader might think God seemed to overreact here, but Israel needed a vivid object lesson of God\u2019s holiness. By loading the ark on a cart, David had violated the instructions in God\u2019s law (Exod 25:12\u201314; Num 4:5\u20136, 15). Uzzah\u2019s action, however innocent it may seem, betrayed a certain lack of reverence for God\u2019s presence. God had to remind his people that his holiness could not under any circumstances be violated."}, {"pk": 2835511, "translation": "NET", "book": 13, "chapter": 13, "verse": 11, "text": "David was angry because the LORD attacked Uzzah; so he called that place Perez Uzzah, which remains its name to this very day.", "comment": "tn Heb \u201cbecause the Lord broke out [with] breaking out [i.e., an outburst] against Uzzah.\u201d
sn The name Perez Uzzah means in Hebrew \u201cthe outburst [against] Uzzah.\u201d"}, {"pk": 2835512, "translation": "NET", "book": 13, "chapter": 13, "verse": 12, "text": "David was afraid of God that day and said, \u201cHow will I ever be able to bring the ark of God up here?\u201d"}, {"pk": 2835513, "translation": "NET", "book": 13, "chapter": 13, "verse": 13, "text": "So David did not move the ark to the City of David; he left it in the house of Obed-Edom the Gittite.", "comment": "sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2835514, "translation": "NET", "book": 13, "chapter": 13, "verse": 14, "text": "The ark of God remained in Obed-Edom\u2019s house for three months; the LORD blessed Obed-Edom\u2019s family and everything that belonged to him."}, {"pk": 2835515, "translation": "NET", "book": 13, "chapter": 14, "verse": 1, "text": "King Hiram of Tyre sent messengers to David, along with cedar logs, stonemasons, and carpenters to build a palace for him.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
tn Heb \u201ccraftsman of a wall,\u201d that is, masons skilled at building stone walls."}, {"pk": 2835516, "translation": "NET", "book": 13, "chapter": 14, "verse": 2, "text": "David realized that the LORD had established him as king over Israel and that he had elevated his kingdom for the sake of his people Israel.", "comment": "tn Heb \u201cwas lifted upwards.\u201d"}, {"pk": 2835517, "translation": "NET", "book": 13, "chapter": 14, "verse": 3, "text": "In Jerusalem David married more wives and fathered more sons and daughters.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201ctook.\u201d"}, {"pk": 2835518, "translation": "NET", "book": 13, "chapter": 14, "verse": 4, "text": "These are the names of children born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon,"}, {"pk": 2835519, "translation": "NET", "book": 13, "chapter": 14, "verse": 5, "text": "Ibhar, Elishua, Elpelet,"}, {"pk": 2835520, "translation": "NET", "book": 13, "chapter": 14, "verse": 6, "text": "Nogah, Nepheg, Japhia,"}, {"pk": 2835521, "translation": "NET", "book": 13, "chapter": 14, "verse": 7, "text": "Elishama, Beeliada, and Eliphelet.", "comment": "tn In 1 Chr 3:8 and 2 Sam 5:16 this name appears as \u201cEliada.\u201d The form here represents a variant spelling of the name."}, {"pk": 2835522, "translation": "NET", "book": 13, "chapter": 14, "verse": 8, "text": "When the Philistines heard that David had been anointed king of all Israel, all the Philistines marched up to confront him. When David heard about it, he marched out against them.", "comment": "tn Heb \u201cwent out before.\u201d
tn Heb \u201cto seek David.\u201d
tn Or \u201cdesignated\u201d; NCV \u201chad been made king\u201d; CEV \u201chad become king.\u201d"}, {"pk": 2835523, "translation": "NET", "book": 13, "chapter": 14, "verse": 9, "text": "Now the Philistines had come and raided the Valley of Rephaim.", "comment": "tn Heb \u201cstripped.\u201d"}, {"pk": 2835524, "translation": "NET", "book": 13, "chapter": 14, "verse": 10, "text": "David asked God, \u201cShould I march up against the Philistines? Will you hand them over to me?\u201d The LORD said to him, \u201cMarch up! I will hand them over to you!\u201d"}, {"pk": 2835525, "translation": "NET", "book": 13, "chapter": 14, "verse": 11, "text": "So they marched against Baal Perazim and David defeated them there. David said, \u201cUsing me as his instrument, God has burst out against my enemies like water bursts out.\u201d So that place is called Baal Perazim.", "comment": "sn The name Baal Perazim means \u201cLord of outbursts\u201d in Hebrew.
tn Heb \u201cby my hand.\u201d"}, {"pk": 2835526, "translation": "NET", "book": 13, "chapter": 14, "verse": 12, "text": "The Philistines left their idols there, so David ordered that they be burned.", "comment": "tn Heb \u201cabandoned.\u201d
tn Heb \u201cgods.\u201d"}, {"pk": 2835527, "translation": "NET", "book": 13, "chapter": 14, "verse": 13, "text": "The Philistines again raided the valley."}, {"pk": 2835528, "translation": "NET", "book": 13, "chapter": 14, "verse": 14, "text": "So David again asked God what he should do. This time God told him, \u201cDon\u2019t march up after them; circle around them and come against them in front of the trees.", "comment": "tn Heb \u201cand David again asked God.\u201d
tn The words \u201cthis time\u201d are not in the Hebrew text.
tn The Hebrew word translated \u201ctrees\u201d is defined by HALOT 129 s.v. \u05d1\u05bc\u05b8\u05db\u05b8\u05d0 as \u201cshrubs.\u201d Some translate \u201cbalsam trees\u201d (see BDB 113 s.v. \u05d1\u05bc\u05b8\u05db\u05b8\u05d0), cf. NASB, NIV, NRSV, NLT."}, {"pk": 2835529, "translation": "NET", "book": 13, "chapter": 14, "verse": 15, "text": "When you hear the sound of marching in the tops of the trees, then attack. For at that moment the LORD is going before you to strike down the army of the Philistines.\u201d", "comment": "tn Heb \u201cgo out in battle.\u201d
tn Heb \u201ccamp.\u201d"}, {"pk": 2835530, "translation": "NET", "book": 13, "chapter": 14, "verse": 16, "text": "David did just as God commanded him, and they struck down the Philistine army from Gibeon to Gezer."}, {"pk": 2835531, "translation": "NET", "book": 13, "chapter": 14, "verse": 17, "text": "So David became famous in all the lands; the LORD caused all the nations to fear him.", "comment": "tn Heb \u201cand the Lord placed fear of him upon all the nations.\u201d
tn Heb \u201cthe name of David went out.\u201d"}, {"pk": 2835532, "translation": "NET", "book": 13, "chapter": 15, "verse": 1, "text": "David constructed buildings in the City of David; he then prepared a place for the ark of God and pitched a tent for it."}, {"pk": 2835533, "translation": "NET", "book": 13, "chapter": 15, "verse": 2, "text": "Then David said, \u201cOnly the Levites may carry the ark of God, for the LORD chose them to carry the ark of the LORD and to serve before him perpetually."}, {"pk": 2835534, "translation": "NET", "book": 13, "chapter": 15, "verse": 3, "text": "David assembled all Israel at Jerusalem to bring the ark of the LORD up to the place he had prepared for it.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835535, "translation": "NET", "book": 13, "chapter": 15, "verse": 4, "text": "David gathered together the descendants of Aaron and the Levites:"}, {"pk": 2835536, "translation": "NET", "book": 13, "chapter": 15, "verse": 5, "text": "From the descendants of Kohath: Uriel the leader and 120 of his relatives."}, {"pk": 2835537, "translation": "NET", "book": 13, "chapter": 15, "verse": 6, "text": "From the descendants of Merari: Asaiah the leader and 220 of his relatives."}, {"pk": 2835538, "translation": "NET", "book": 13, "chapter": 15, "verse": 7, "text": "From the descendants of Gershom: Joel the leader and 130 of his relatives.", "comment": "sn Gershom is a variant spelling of the name Gershon."}, {"pk": 2835539, "translation": "NET", "book": 13, "chapter": 15, "verse": 8, "text": "From the descendants of Elizaphan: Shemaiah the leader and 200 of his relatives."}, {"pk": 2835540, "translation": "NET", "book": 13, "chapter": 15, "verse": 9, "text": "From the descendants of Hebron: Eliel the leader and 80 of his relatives."}, {"pk": 2835541, "translation": "NET", "book": 13, "chapter": 15, "verse": 10, "text": "From the descendants of Uzziel: Amminadab the leader and 112 of his relatives."}, {"pk": 2835542, "translation": "NET", "book": 13, "chapter": 15, "verse": 11, "text": "David summoned the priests Zadok and Abiathar, along with the Levites Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab."}, {"pk": 2835543, "translation": "NET", "book": 13, "chapter": 15, "verse": 12, "text": "He told them: \u201cYou are the leaders of the Levites\u2019 families. You and your relatives must consecrate yourselves and bring the ark of the LORD God of Israel up to the place I have prepared for it."}, {"pk": 2835544, "translation": "NET", "book": 13, "chapter": 15, "verse": 13, "text": "The first time you did not carry it; that is why the LORD God attacked us, because we did not ask him about the proper way to carry it.\u201d", "comment": "tn Heb \u201cbecause for what was at first [i.e., formerly] you [were] not, the Lord our God broke out against us, because we did not seek him concerning the procedure.\u201d"}, {"pk": 2835545, "translation": "NET", "book": 13, "chapter": 15, "verse": 14, "text": "The priests and Levites consecrated themselves so they could bring up the ark of the LORD God of Israel."}, {"pk": 2835546, "translation": "NET", "book": 13, "chapter": 15, "verse": 15, "text": "The descendants of Levi carried the ark of God on their shoulders with poles, just as Moses had ordered according to the divine command."}, {"pk": 2835547, "translation": "NET", "book": 13, "chapter": 15, "verse": 16, "text": "David told the leaders of the Levites to appoint some of their relatives as musicians; they were to play various instruments, including stringed instruments and cymbals, and to sing loudly and joyfully.", "comment": "tn Heb \u201ccausing to be heard to lift up with a voice of joy.\u201d"}, {"pk": 2835548, "translation": "NET", "book": 13, "chapter": 15, "verse": 17, "text": "So the Levites appointed Heman son of Joel; one of his relatives, Asaph son of Berechiah; one of the descendants of Merari, Ethan son of Kushaiah;", "comment": "tn The Hebrew text adds, \u201ctheir brothers.\u201d"}, {"pk": 2835549, "translation": "NET", "book": 13, "chapter": 15, "verse": 18, "text": "along with some of their relatives who were second in rank, including Zechariah, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, and Jeiel, the gatekeepers.", "comment": "tc The Hebrew text adds \u05d1\u05bc\u05b6\u05df (ben, \u201cson\u201d) here; the word is omitted in three Hebrew mss and most LXX mss. If the word is original, perhaps the name of Zechariah\u2019s father was accidentally omitted. Some English versions treat the word as an additional name in the list (\u201cBen\u201d; e.g., KJV, ASV, NASB)."}, {"pk": 2835550, "translation": "NET", "book": 13, "chapter": 15, "verse": 19, "text": "The musicians Heman, Asaph, and Ethan were to sound the bronze cymbals;"}, {"pk": 2835551, "translation": "NET", "book": 13, "chapter": 15, "verse": 20, "text": "Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah were to play the harps according to the alamoth style;", "comment": "tn The meaning of the Hebrew word \u05e2\u05b2\u05dc\u05b8\u05de\u05d5\u05b9\u05ea (\u2019alamot) is uncertain; perhaps it refers to a particular style of music. See HALOT 835-36 s.v. \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4."}, {"pk": 2835552, "translation": "NET", "book": 13, "chapter": 15, "verse": 21, "text": "Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel, and Azaziah were to play the lyres according to the sheminith style, as led by the director;", "comment": "tn The meaning of the Hebrew word \u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05e0\u05b4\u05d9\u05ea (sh\u00ffminit) is uncertain; perhaps it refers to a particular style of music. See HALOT 1562 s.v. \u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05e0\u05b9\u05d9.
tn Heb \u201cfor\u201d or \u201caccording to.\u201d"}, {"pk": 2835553, "translation": "NET", "book": 13, "chapter": 15, "verse": 22, "text": "Kenaniah, the leader of the Levites, was in charge of transport, for he was well-informed on this matter;", "comment": "tn Heb \u201cand Kenaniah, the leader of the Levites, with lifting up, supervising with lifting up, for he was well-informed.\u201d The precise nuance of \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 (masa\u2019, \u201clifting up\u201d) is unclear. Some understand it as a reference to supervising the singing and music (e.g., NIV: \u201cKenaniah\u2026was in charge of the singing\u201d; NEB: \u201cKenaniah\u2026was precentor in charge of the music\u201d)."}, {"pk": 2835554, "translation": "NET", "book": 13, "chapter": 15, "verse": 23, "text": "Berechiah and Elkanah were guardians of the ark;", "comment": "tn Heb \u201cgatekeepers.\u201d"}, {"pk": 2835555, "translation": "NET", "book": 13, "chapter": 15, "verse": 24, "text": "Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer the priests were to blow the trumpets before the ark of God; Obed-Edom and Jehiel were also guardians of the ark.", "comment": "tn Heb \u201cgatekeepers.\u201d"}, {"pk": 2835556, "translation": "NET", "book": 13, "chapter": 15, "verse": 25, "text": "So David, the leaders of Israel, and the commanders of units of a thousand went to bring up the ark of the LORD\u2019s covenant from the house of Obed-Edom with celebration."}, {"pk": 2835557, "translation": "NET", "book": 13, "chapter": 15, "verse": 26, "text": "When God helped the Levites who were carrying the ark of the LORD\u2019s covenant, they sacrificed seven bulls and seven rams."}, {"pk": 2835558, "translation": "NET", "book": 13, "chapter": 15, "verse": 27, "text": "David was wrapped in a linen robe, as were all the Levites carrying the ark, the musicians, and Kenaniah the supervisor of transport and the musicians; David also wore a linen ephod.", "comment": "sn An ephod was a priestly garment worn over the robe.
tn Heb \u201cthe leader, the lifting up, the musicians.\u201d See also the note on the word \u201cmatter\u201d in v. 22."}, {"pk": 2835559, "translation": "NET", "book": 13, "chapter": 15, "verse": 28, "text": "All Israel brought up the ark of the LORD\u2019s covenant; they were shouting, blowing trumpets, sounding cymbals, and playing stringed instruments."}, {"pk": 2835560, "translation": "NET", "book": 13, "chapter": 15, "verse": 29, "text": "As the ark of the LORD\u2019s covenant entered the City of David, Michal, Saul\u2019s daughter, looked out the window. When she saw King David jumping and celebrating, she despised him.", "comment": "tn The Hebrew text adds \u201cin her heart.\u201d"}, {"pk": 2835561, "translation": "NET", "book": 13, "chapter": 16, "verse": 1, "text": "They brought the ark of God and put it in the middle of the tent David had pitched for it. Then they offered burnt sacrifices and peace offerings before God.", "comment": "tn Or \u201ctokens of peace\u201d; NIV \u201cfellowship offerings.\u201d"}, {"pk": 2835562, "translation": "NET", "book": 13, "chapter": 16, "verse": 2, "text": "When David finished offering burnt sacrifices and peace offerings, he pronounced a blessing over the people in the LORD\u2019s name."}, {"pk": 2835563, "translation": "NET", "book": 13, "chapter": 16, "verse": 3, "text": "He then handed out to each Israelite man and woman a loaf of bread, a date cake, and a raisin cake."}, {"pk": 2835564, "translation": "NET", "book": 13, "chapter": 16, "verse": 4, "text": "He appointed some of the Levites to serve before the ark of the LORD, to offer prayers, songs of thanks, and hymns to the LORD God of Israel."}, {"pk": 2835565, "translation": "NET", "book": 13, "chapter": 16, "verse": 5, "text": "Asaph was the leader and Zechariah second in command, followed by Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom, and Jeiel. They were to play stringed instruments; Asaph was to sound the cymbals;"}, {"pk": 2835566, "translation": "NET", "book": 13, "chapter": 16, "verse": 6, "text": "and the priests Benaiah and Jahaziel were to blow trumpets regularly before the ark of God\u2019s covenant."}, {"pk": 2835567, "translation": "NET", "book": 13, "chapter": 16, "verse": 7, "text": "That day David first gave to Asaph and his colleagues this song of thanks to the LORD:"}, {"pk": 2835568, "translation": "NET", "book": 13, "chapter": 16, "verse": 8, "text": "Give thanks to the LORD! Call on his name! Make known his accomplishments among the nations!"}, {"pk": 2835569, "translation": "NET", "book": 13, "chapter": 16, "verse": 9, "text": "Sing to him! Make music to him! Tell about all his miraculous deeds!"}, {"pk": 2835570, "translation": "NET", "book": 13, "chapter": 16, "verse": 10, "text": "Boast about his holy name! Let the hearts of those who seek the LORD rejoice!"}, {"pk": 2835571, "translation": "NET", "book": 13, "chapter": 16, "verse": 11, "text": "Seek the LORD and the strength he gives! Seek his presence continually!", "comment": "tn Heb \u201cface.\u201d"}, {"pk": 2835572, "translation": "NET", "book": 13, "chapter": 16, "verse": 12, "text": "Recall the miraculous deeds he performed, his mighty acts and the judgments he decreed,", "comment": "tn Heb \u201cand the judgments of his mouth.\u201d"}, {"pk": 2835573, "translation": "NET", "book": 13, "chapter": 16, "verse": 13, "text": "O children of Israel, God\u2019s servant, you descendants of Jacob, God\u2019s chosen ones!", "comment": "tn Heb \u201cseed.\u201d
tn Heb \u201chis\u201d; the referent (God) has been specified in the translation for clarity.
tn Heb \u201chis\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2835574, "translation": "NET", "book": 13, "chapter": 16, "verse": 14, "text": "He is the LORD our God; he carries out judgment throughout the earth.", "comment": "tn Heb \u201cin all the earth [are] his judgments.\u201d"}, {"pk": 2835575, "translation": "NET", "book": 13, "chapter": 16, "verse": 15, "text": "Remember continually his covenantal decree, the promise he made to a thousand generations \u2014", "comment": "tn Heb \u201c[the] word he commanded.\u201d The text refers here to God\u2019s unconditional covenantal promise to Abraham and the patriarchs, as vv. 16\u201318 make clear.
tn The Hebrew text has a masculine plural imperative, addressed to the people. Some LXX mss harmonize the wording here to Ps 105:8, which has \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar), the perfect third masculine singular form of the verb, \u201cHe (the Lord) remembers\u201d (so NIV; NEB reads \u201cHe called to mind his covenant\u201d)."}, {"pk": 2835576, "translation": "NET", "book": 13, "chapter": 16, "verse": 16, "text": "the promise he made to Abraham, the promise he made by oath to Isaac!", "comment": "tn Heb \u201cwhich.\u201d
tn Heb \u201chis oath to Isaac.\u201d"}, {"pk": 2835577, "translation": "NET", "book": 13, "chapter": 16, "verse": 17, "text": "He gave it to Jacob as a decree, to Israel as a lasting promise,", "comment": "tn Or \u201ceternal covenant.\u201d"}, {"pk": 2835578, "translation": "NET", "book": 13, "chapter": 16, "verse": 18, "text": "saying, \u201cTo you I will give the land of Canaan as the portion of your inheritance.\u201d"}, {"pk": 2835579, "translation": "NET", "book": 13, "chapter": 16, "verse": 19, "text": "When they were few in number, just a very few, and foreign residents within it,"}, {"pk": 2835580, "translation": "NET", "book": 13, "chapter": 16, "verse": 20, "text": "they wandered from nation to nation, and from one kingdom to another.", "comment": "tn Heb \u201cand from a kingdom to another nation.\u201d"}, {"pk": 2835581, "translation": "NET", "book": 13, "chapter": 16, "verse": 21, "text": "He let no one oppress them, he disciplined kings for their sake,"}, {"pk": 2835582, "translation": "NET", "book": 13, "chapter": 16, "verse": 22, "text": "saying, \u201cDon\u2019t touch my anointed ones! Don\u2019t harm my prophets!\u201d", "comment": "tn The word \u201csaying\u201d is supplied in the translation for clarification and for stylistic reasons."}, {"pk": 2835583, "translation": "NET", "book": 13, "chapter": 16, "verse": 23, "text": "Sing to the LORD, all the earth! Announce every day how he delivers!", "comment": "tn Heb \u201cfrom day to day.\u201d"}, {"pk": 2835584, "translation": "NET", "book": 13, "chapter": 16, "verse": 24, "text": "Tell the nations about his splendor, tell all the nations about his miraculous deeds!", "comment": "tn The verb \u201ctell\u201d is understood by ellipsis (note the preceding line)."}, {"pk": 2835585, "translation": "NET", "book": 13, "chapter": 16, "verse": 25, "text": "For the LORD is great and certainly worthy of praise, he is more awesome than all gods.", "comment": "tn Or \u201cfeared above.\u201d"}, {"pk": 2835586, "translation": "NET", "book": 13, "chapter": 16, "verse": 26, "text": "For all the gods of the nations are worthless, but the LORD made the heavens.", "comment": "tn Or \u201cthe sky\u201d (also in v. 31). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context.
tn The Hebrew word \u05d0\u05b1\u05dc\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd (\u2019elilim, \u201cworthless\u201d) sounds like \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim, \u201cgods\u201d). The sound play draws attention to the statement. Many modern English translations render this term as \u201cidols\u201d here."}, {"pk": 2835587, "translation": "NET", "book": 13, "chapter": 16, "verse": 27, "text": "Majestic splendor emanates from him, he is the source of strength and joy.", "comment": "tn Heb \u201cmajesty and splendor [are] before him.\u201d
tn Heb \u201cstrength and joy [are] in his place.\u201d"}, {"pk": 2835588, "translation": "NET", "book": 13, "chapter": 16, "verse": 28, "text": "Ascribe to the LORD, O families of the nations, ascribe to the LORD splendor and strength!"}, {"pk": 2835589, "translation": "NET", "book": 13, "chapter": 16, "verse": 29, "text": "Ascribe to the LORD the splendor he deserves! Bring an offering and enter his presence! Worship the LORD in holy attire!", "comment": "tn Or \u201cin holy splendor.\u201d
tn Heb \u201cthe splendor of [i.e., due] his name.\u201d"}, {"pk": 2835590, "translation": "NET", "book": 13, "chapter": 16, "verse": 30, "text": "Tremble before him, all the earth! The world is established, it cannot be moved."}, {"pk": 2835591, "translation": "NET", "book": 13, "chapter": 16, "verse": 31, "text": "Let the heavens rejoice, and the earth be happy! Let the nations say, \u2018The LORD reigns!\u2019", "comment": "tn Heb \u201clet them say among the nations.\u201d"}, {"pk": 2835592, "translation": "NET", "book": 13, "chapter": 16, "verse": 32, "text": "Let the sea and everything in it shout! Let the fields and everything in them celebrate!"}, {"pk": 2835593, "translation": "NET", "book": 13, "chapter": 16, "verse": 33, "text": "Then let the trees of the forest shout with joy before the LORD, for he comes to judge the earth!"}, {"pk": 2835594, "translation": "NET", "book": 13, "chapter": 16, "verse": 34, "text": "Give thanks to the LORD, for he is good and his loyal love endures.", "comment": "tn Or \u201cis eternal.\u201d"}, {"pk": 2835595, "translation": "NET", "book": 13, "chapter": 16, "verse": 35, "text": "Say this prayer: \u201cDeliver us, O God who delivers us! Gather us! Rescue us from the nations! Then we will give thanks to your holy name, and boast about your praiseworthy deeds.\u201d", "comment": "tn Heb \u201cto give thanks.\u201d The infinitive construct indicates result after the imperative.
tn The words \u201cthis prayer\u201d are supplied in the translation for clarity and for stylistic reasons.
tn Heb \u201cto boast in your praise.\u201d"}, {"pk": 2835596, "translation": "NET", "book": 13, "chapter": 16, "verse": 36, "text": "May the LORD God of Israel be praised, in the future and forevermore. Then all the people said, \u201cWe agree! Praise the LORD!\u201d", "comment": "tn Heb \u201cfrom everlasting to everlasting.\u201d
tn This is the Hebrew term \u05d0\u05b8\u05de\u05b5\u05df (\u2019amen, \u201csurely\u201d), traditionally transliterated \u201camen.\u201d"}, {"pk": 2835597, "translation": "NET", "book": 13, "chapter": 16, "verse": 37, "text": "David left Asaph and his colleagues there before the ark of the LORD\u2019s covenant to serve before the ark regularly and fulfill each day\u2019s requirements,", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity.
tn Heb \u201caccording to the matter of the day in its day.\u201d"}, {"pk": 2835598, "translation": "NET", "book": 13, "chapter": 16, "verse": 38, "text": "including Obed-Edom and sixty-eight colleagues. Obed-Edom son of Jeduthun and Hosah were gatekeepers."}, {"pk": 2835599, "translation": "NET", "book": 13, "chapter": 16, "verse": 39, "text": "Zadok the priest and his fellow priests served before the LORD\u2019s tabernacle at the worship center in Gibeon,", "comment": "tn The word \u201cserved\u201d is supplied in the translation for clarity and for stylistic reasons.
tn Or \u201chigh place.\u201d"}, {"pk": 2835600, "translation": "NET", "book": 13, "chapter": 16, "verse": 40, "text": "regularly offering burnt sacrifices to the LORD on the altar for burnt sacrifice, morning and evening, according to what is prescribed in the law of the LORD which he charged Israel to observe.", "comment": "tn Heb \u201cwhich he commanded Israel.\u201d"}, {"pk": 2835601, "translation": "NET", "book": 13, "chapter": 16, "verse": 41, "text": "Joining them were Heman, Jeduthun, and the rest of those chosen and designated by name to give thanks to the LORD. (For his loyal love endures!)", "comment": "tn Perhaps this refers to the refrain of their songs of praise (see Ps 136). In this case one could translate, \u201cto give thanks to the Lord with songs using the refrain, \u2018For his loyal love endures.\u2019\u201d"}, {"pk": 2835602, "translation": "NET", "book": 13, "chapter": 16, "verse": 42, "text": "Heman and Jeduthun were in charge of the music, including the trumpets, cymbals, and the other musical instruments used in praising God. The sons of Jeduthun guarded the entrance.", "comment": "tn Heb \u201cand with them, Heman and Jeduthun, trumpets and cymbals for sounding, and the instrument of song of God, and the sons of Jeduthun [were] at the gate.\u201d"}, {"pk": 2835603, "translation": "NET", "book": 13, "chapter": 16, "verse": 43, "text": "Then all the people returned to their homes, and David went to pronounce a blessing on his family.", "comment": "tn Heb \u201cto bless his house.\u201d Elsewhere when \u201chouse\u201d is the object of \u201cbless,\u201d it refers to a household or family. See, for example, 1 Chr 13:14; 17:27. However, since \u05d1\u05bc\u05b5\u05d9\u05ea (bet, \u201chouse\u201d) refers to a literal house or home earlier in the verse and to David\u2019s palace in 17:1, one might translate here, \u201cDavid went to pronounce a blessing on [i.e., dedicate] his house [i.e., palace].\u201d"}, {"pk": 2835604, "translation": "NET", "book": 13, "chapter": 17, "verse": 1, "text": "When David had settled into his palace, he said to Nathan the prophet, \u201cLook, I am living in a palace made from cedar, while the ark of the LORD\u2019s covenant is under a tent.\u201d", "comment": "tn Heb \u201ctent curtains.\u201d
tn Heb \u201chouse.\u201d
tn Heb \u201cDavid.\u201d The pronoun \u201che\u201d has been used in the translation here to avoid redundancy in keeping with contemporary English style.
tn Heb \u201chouse.\u201d"}, {"pk": 2835605, "translation": "NET", "book": 13, "chapter": 17, "verse": 2, "text": "Nathan said to David, \u201cYou should do whatever you have in mind, for God is with you.\u201d", "comment": "tn Heb \u201call which is in your heart.\u201d"}, {"pk": 2835606, "translation": "NET", "book": 13, "chapter": 17, "verse": 3, "text": "That night God told Nathan the prophet,", "comment": "tn Heb \u201cthe word of God was [i.e., came] to Nathan the prophet.\u201d"}, {"pk": 2835607, "translation": "NET", "book": 13, "chapter": 17, "verse": 4, "text": "\u201cGo, tell my servant David: \u2018This is what the LORD says: \u201cYou must not build me a house in which to live."}, {"pk": 2835608, "translation": "NET", "book": 13, "chapter": 17, "verse": 5, "text": "For I have not lived in a house from the time I brought Israel up from Egypt to the present day. I have lived in a tent that has been in various places.", "comment": "tc Heb \u201cand I was from tent to tent and from tabernacle.\u201d The words \u05d0\u05b6\u05dc\u05be\u05de\u05b4\u05e9\u05c1\u05bc\u05b0\u05db\u05bc\u05b8\u05df (\u2019el-mish\u00ffkan, \u201cto tabernacle\u201d) should probably be added at the end of the sentence to complete this prepositional phrase and produce symmetry with the preceding prepositional phrase. The words probably fell from the text by homoioteleuton.sn I have lived in a tent that has been in various places. The point here is that the Lord moved with the tabernacle as it moved from place to place; he did not confine himself to a particular location.
tn The words \u201cfrom Egypt\u201d are supplied in the translation for clarification."}, {"pk": 2835609, "translation": "NET", "book": 13, "chapter": 17, "verse": 6, "text": "Wherever I moved throughout Israel, I did not say to any of the leaders whom I appointed to care for my people Israel, \u2018Why have you not built me a house made from cedar?\u2019\u201d\u2019", "comment": "tn Heb \u201cto one of the judges of Israel whom I commanded to shepherd my people.\u201d
tn In the Hebrew text the statement is phrased as a rhetorical question (\u201cDid I say?\u201d) meaning \u201cI did not say.\u201d"}, {"pk": 2835610, "translation": "NET", "book": 13, "chapter": 17, "verse": 7, "text": "\u201cSo now, say this to my servant David: \u2018This is what the LORD who commands armies says: \u201cI took you from the pasture and from your work as a shepherd to make you a leader of my people Israel.", "comment": "tn Heb \u201cand from after sheep.\u201d
tn Traditionally, \u201cLord of hosts.\u201d"}, {"pk": 2835611, "translation": "NET", "book": 13, "chapter": 17, "verse": 8, "text": "I was with you wherever you went and I defeated all your enemies before you. Now I will make you as famous as the great men of the earth.", "comment": "tn Heb \u201ccut off.\u201d
tn Heb \u201cand I will make for you a name like the name of the great men who are in the earth.\u201d"}, {"pk": 2835612, "translation": "NET", "book": 13, "chapter": 17, "verse": 9, "text": "I will establish a place for my people Israel and settle them there; they will live there and not be disturbed anymore. Violent men will not oppress them again, as they did in the beginning", "comment": "tn Heb \u201cand sons of violence will no longer consume them as in the beginning.\u201d
tn Heb \u201cshaken.\u201d
tn Heb \u201cplant.\u201d"}, {"pk": 2835613, "translation": "NET", "book": 13, "chapter": 17, "verse": 10, "text": "and during the time when I appointed judges to lead my people Israel. I will subdue all your enemies. \u201c\u2018\u201cI declare to you that the LORD will build a dynastic house for you!", "comment": "tn Here the word \u201chouse\u201d is used in a metaphorical sense, referring to a royal dynasty. The Lord\u2019s use of the word here plays off the literal sense that David had in mind as he contemplated building a temple (\u201chouse\u201d) for the Lord. In the translation the adjective \u201cdynastic\u201d is supplied to indicate that the term is used metaphorically."}, {"pk": 2835614, "translation": "NET", "book": 13, "chapter": 17, "verse": 11, "text": "When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom.", "comment": "tn Heb \u201cyour seed.\u201d
tn Heb \u201cand it will be when your days are full to go with your ancestors.\u201d"}, {"pk": 2835615, "translation": "NET", "book": 13, "chapter": 17, "verse": 12, "text": "He will build me a house, and I will make his dynasty permanent.", "comment": "tn Heb \u201cand I will establish his throne permanently.\u201d"}, {"pk": 2835616, "translation": "NET", "book": 13, "chapter": 17, "verse": 13, "text": "I will become his father and he will become my son. I will never withhold my loyal love from him, as I withheld it from the one who ruled before you.", "comment": "sn The one who ruled before you is a reference to Saul, from whom the kingdom was taken and given to David."}, {"pk": 2835617, "translation": "NET", "book": 13, "chapter": 17, "verse": 14, "text": "I will put him in permanent charge of my house and my kingdom; his dynasty will be permanent.\u201d\u2019\u201d", "comment": "tn Heb \u201cand his throne will be established permanently.\u201d"}, {"pk": 2835618, "translation": "NET", "book": 13, "chapter": 17, "verse": 15, "text": "Nathan told David all these words that were revealed to him.", "comment": "tn Heb \u201caccording to all these words and according to all this revelation, so Nathan said to David.\u201d"}, {"pk": 2835619, "translation": "NET", "book": 13, "chapter": 17, "verse": 16, "text": "David went in, sat before the LORD, and said: \u201cWho am I, O LORD God, and what is my family, that you should have brought me to this point?", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2835620, "translation": "NET", "book": 13, "chapter": 17, "verse": 17, "text": "And you did not stop there, O God! You have also spoken about the future of your servant\u2019s family. You have revealed to me what men long to know, O LORD God.", "comment": "tn Heb \u201cand this was small in your eyes, O God, so you spoke concerning the house of your servant for a distance.\u201d
tn The translation \u201cYou have revealed to me what men long to know\u201d is very tentative; the meaning of the Hebrew text is unclear. The text appears to read literally, \u201cand you see me like the searching of man, that which is upward,\u201d which is nonsensical. The translation above assumes the following: (1) The Qal verb translated \u201cyou see me\u201d is repointed as a Hiphil, \u201cyou showed me,\u201d (2) \u05ea\u05bc\u05d5\u05b9\u05e8 (tor) is understood in the sense of \u201csearching, exploring,\u201d and (3) \u05d4\u05b7\u05de\u05bc\u05b7\u05e2\u05b2\u05dc\u05b8\u05d4 (hamma\u2019alah) is taken in a temporal sense of \u201cthat which lies beyond.\u201d Thus one could translate, \u201cyou have shown me what men search for, what lies beyond.\u201d"}, {"pk": 2835621, "translation": "NET", "book": 13, "chapter": 17, "verse": 18, "text": "What more can David say to you? You have honored your servant; you have given your servant special recognition.", "comment": "tn Heb \u201cfor honoring your servant, and you, your servant, know.\u201d
tn The word \u201csay\u201d is supplied in the translation for clarification."}, {"pk": 2835622, "translation": "NET", "book": 13, "chapter": 17, "verse": 19, "text": "O LORD, for the sake of your servant and according to your will, you have done this great thing in order to reveal your greatness.", "comment": "tn Heb \u201cto make known all the great deeds.\u201d
tn Heb \u201cheart.\u201d"}, {"pk": 2835623, "translation": "NET", "book": 13, "chapter": 17, "verse": 20, "text": "O LORD, there is none like you; there is no God besides you! What we heard is true!", "comment": "tn The Hebrew text reads literally, \u201cin all which we heard with our ears,\u201d but \u05d1\u05bc\u05b0\u05db\u05b9\u05dc (b\u00ffkhol, \u201cin all\u201d) should probably be emended to \u05db\u05bc\u05b0\u05db\u05b9\u05dc (k\u00ffkhol, \u201caccording to all\u201d)."}, {"pk": 2835624, "translation": "NET", "book": 13, "chapter": 17, "verse": 21, "text": "And who is like your people, Israel, a unique nation in the earth? Their God went to claim a nation for himself! You made a name for yourself by doing great and awesome deeds when you drove out nations before your people whom you had delivered from the Egyptian empire and its gods.", "comment": "tn Heb \u201cfrom Egypt, nations.\u201d The parallel text in 2 Sam 7:23 reads \u201cfrom Egypt, nations and its gods.\u201d
tn Heb \u201credeem\u201d or \u201cdeliver.\u201d
tn Heb \u201cto make for yourself a name [with] great and awesome [deeds].\u201d
tn Heb \u201cto drive out.\u201d
tn Heb \u201ca nation, one.\u201d
tn Heb \u201cwhose God,\u201d or \u201cbecause God.\u201d In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons."}, {"pk": 2835625, "translation": "NET", "book": 13, "chapter": 17, "verse": 22, "text": "You made Israel your very own nation for all time. You, O LORD, became their God.", "comment": "tn Heb \u201cand you made your people Israel your own for a people permanently.\u201d"}, {"pk": 2835626, "translation": "NET", "book": 13, "chapter": 17, "verse": 23, "text": "So now, O LORD, may the promise you made about your servant and his family become a permanent reality! Do as you promised,", "comment": "tn Heb \u201cas you have spoken.\u201d
tn Heb \u201cand now, O Lord, the word which you spoke concerning your servant and concerning his house, may it be established permanently.\u201d"}, {"pk": 2835627, "translation": "NET", "book": 13, "chapter": 17, "verse": 24, "text": "so it may become a reality and you may gain lasting fame, as people say, \u2018The LORD who commands armies is the God of Israel.\u2019 David\u2019s dynasty will be established before you,", "comment": "tn Heb \u201cand your name might be great permanently.\u201d Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result (parallel to the previous purpose/result clause): \u201c[so]\u2026you might gain lasting fame.\u201d
tn Heb \u201cthe house of David.\u201d
tc Heb \u201cthe Lord who commands armies [traditionally, the Lord of hosts], the God of Israel, Israel\u2019s God.\u201d The phrases \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc (\u2019elohey yisra\u2019el, \u201cGod of Israel\u201d) and \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05dc\u05b0\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc (\u2019elohim l\u00ffyisra\u2019el, \u201cIsrael\u2019s God\u201d) are probably alternative readings that have been conflated in the text.
tn Following the imperative in v. 23b, the prefixed verbal form with vav (\u05d5) conjunctive indicates purpose/result: \u201cso it might become a reality.\u201d
tn Heb \u201cso it might be established.\u201d
tn Heb \u201csaying.\u201d The words \u201cas people\u201d are supplied in the translation for clarification and for stylistic reasons."}, {"pk": 2835628, "translation": "NET", "book": 13, "chapter": 17, "verse": 25, "text": "for you, my God, have revealed to your servant that you will build a dynasty for him. That is why your servant has had the courage to pray to you.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cThat is why your servant found to pray before you.\u201d Perhaps the phrase \u05d0\u05b6\u05ea \u05dc\u05b4\u05d1\u05bc\u05d5\u05b9 (\u2019et libbo, \u201chis heart\u201d) should be supplied as the object of the verb \u201cfound.\u201d"}, {"pk": 2835629, "translation": "NET", "book": 13, "chapter": 17, "verse": 26, "text": "Now, O LORD, you are the true God; you have made this good promise to your servant.", "comment": "tn Heb \u201cthe God.\u201d The article indicates uniqueness here.
tn Heb \u201cand you have spoken to your servant this good thing.\u201d"}, {"pk": 2835630, "translation": "NET", "book": 13, "chapter": 17, "verse": 27, "text": "Now you are willing to bless your servant\u2019s dynasty so that it may stand permanently before you, for you, O LORD, have blessed it and it will be blessed from now on into the future.\u201d", "comment": "tn Heb \u201cfor you, O Lord, have blessed and [it is] blessed permanently.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2835631, "translation": "NET", "book": 13, "chapter": 18, "verse": 1, "text": "Later David defeated the Philistines and subdued them. He took Gath and its surrounding towns away from the Philistines.", "comment": "tn Heb \u201cfrom the hand of the Philistines.\u201d Here \u201chand\u201d is figurative language for \u201ccontrol.\u201d
tn 2 Sam 8:1 identifies this region as \u201cMetheg Ammah.\u201d"}, {"pk": 2835632, "translation": "NET", "book": 13, "chapter": 18, "verse": 2, "text": "He defeated the Moabites; the Moabites became David\u2019s subjects and brought tribute.", "comment": "tn Heb \u201cand the Moabites were servants of David, carriers of tribute.\u201d"}, {"pk": 2835633, "translation": "NET", "book": 13, "chapter": 18, "verse": 3, "text": "David defeated King Hadadezer of Zobah as far as Hamath, when he went to extend his authority to the Euphrates River.", "comment": "tn Heb \u201chand.\u201d
tn Heb \u201cwhen he went to set up his hand at the Euphrates River.\u201d The Hebrew word \u05d9\u05b8\u05d3 (yad, \u201chand\u201d) is usually understood to mean \u201ccontrol\u201d or \u201cdominion\u201d here. However, since \u05d9\u05b8\u05d3 does occasionally refer to a monument, perhaps one could translate, \u201cto set up his monument at the Euphrates River\u201d (i.e., as a visible marker of the limits of his dominion). For another example of the Hiphil of \u05e0\u05b8\u05e6\u05b7\u05d1 (natsav) used with \u05d9\u05b8\u05d3 (\u201cmonument\u201d), see 1 Sam 15:12."}, {"pk": 2835634, "translation": "NET", "book": 13, "chapter": 18, "verse": 4, "text": "David seized from him 1,000 chariots, 7,000 charioteers, and 20,000 infantrymen. David cut the hamstrings of all but a hundred of Hadadezer\u2019s chariot horses.", "comment": "tn Heb \u201cand David cut the hamstrings of all the chariot horses, and he left from them one hundred chariot horses.\u201d
tn Or \u201chorsemen.\u201d
tn Heb \u201chis\u201d; the referent (Hadadezer) has been specified in the translation for clarity."}, {"pk": 2835635, "translation": "NET", "book": 13, "chapter": 18, "verse": 5, "text": "The Arameans of Damascus came to help King Hadadezer of Zobah, but David killed 22,000 of the Arameans."}, {"pk": 2835636, "translation": "NET", "book": 13, "chapter": 18, "verse": 6, "text": "David placed garrisons in the territory of the Arameans of Damascus; the Arameans became David\u2019s subjects and brought tribute. The LORD protected David wherever he campaigned.", "comment": "tc Heb \u201cand David placed in Aram of Damascus.\u201d The object \u05e0\u05b0\u05e6\u05b4\u05d9\u05d1\u05b4\u05d9\u05dd (n\u00fftsivim, \u201cgarrisons\u201d) appears to have been accidentally omitted from the text. See v. 13, as well as the parallel passage in 2 Sam 8:6, which includes it.
tn Or \u201cdelivered.\u201d
tn Or \u201cwherever he went.\u201d"}, {"pk": 2835637, "translation": "NET", "book": 13, "chapter": 18, "verse": 7, "text": "David took the golden shields which Hadadezer\u2019s servants had carried and brought them to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cwhich were upon the servants of Hadadezer.\u201d"}, {"pk": 2835638, "translation": "NET", "book": 13, "chapter": 18, "verse": 8, "text": "From Tibhath and Kun, Hadadezer\u2019s cities, David took a great deal of bronze. (Solomon used it to make the big bronze basin called \u201cThe Sea,\u201d the pillars, and other bronze items.", "comment": "tn The parallel text of 2 Sam 8:8 has the variant name \u201cBerothai.\u201d
tn Heb \u201cthe sea of bronze,\u201d or \u201c[the] sea, the bronze one.\u201d See the note at 1 Kgs 7:23.
tn The MT reads \u201cTibhath\u201d here, a variant name for Tebah (cf. 2 Sam 8:8). Some English translations substitute the other version of the name here (e.g., NIV, NLT), while others follow the reading of the Hebrew text at this point (e.g., NAB, NASB, NRSV)."}, {"pk": 2835639, "translation": "NET", "book": 13, "chapter": 18, "verse": 9, "text": "When King Tou of Hamath heard that David had defeated the entire army of King Hadadezer of Zobah,", "comment": "tn The name is spelled \u201cToi\u201d in the parallel text in 2 Sam 8:9."}, {"pk": 2835640, "translation": "NET", "book": 13, "chapter": 18, "verse": 10, "text": "he sent his son Hadoram to King David to extend his best wishes and to pronounce a blessing on him for his victory over Hadadezer, for Tou had been at war with Hadadezer. He also sent various items made of gold, silver, and bronze.", "comment": "tn Heb \u201c[along with] all items of gold and silver and bronze.\u201d
tn The name is spelled \u201cJoram\u201d in the parallel text in 2 Sam 8:10.
tn Heb \u201cto ask concerning him for peace.\u201d
tn Heb \u201cand to bless him because he fought with Hadadezer and defeated him, for Hadadezer was a man of battles with Tou.\u201d"}, {"pk": 2835641, "translation": "NET", "book": 13, "chapter": 18, "verse": 11, "text": "King David dedicated these things to the LORD, along with the silver and gold which he had carried off from all the nations, including Edom, Moab, the Ammonites, the Philistines, and Amalek.", "comment": "tn Heb \u201calso them King David made holy to the Lord.\u201d
tn Heb \u201cfrom.\u201d
tc The parallel text of 2 Sam 8:12 of the MT reads \u201cAram.\u201d However, a few Hebrew mss along with the LXX and Syriac of 2 Sam 8:12 read \u201cEdom\u201d in agreement with 1 Chr 18:11 (cf. 2 Sam 8:14)."}, {"pk": 2835642, "translation": "NET", "book": 13, "chapter": 18, "verse": 12, "text": "Abishai son of Zeruiah killed 18,000 Edomites in the Valley of Salt.", "comment": "tn The parallel text of 2 Sam 8:13 attributes this victory to David."}, {"pk": 2835643, "translation": "NET", "book": 13, "chapter": 18, "verse": 13, "text": "He placed garrisons in Edom, and all the Edomites became David\u2019s subjects. The LORD protected David wherever he campaigned.", "comment": "tn Or \u201cdelivered.\u201d
tn Or \u201cwherever he went.\u201d"}, {"pk": 2835644, "translation": "NET", "book": 13, "chapter": 18, "verse": 14, "text": "David reigned over all Israel; he guaranteed justice for all his people.", "comment": "tn Heb \u201cand he was doing what is just and fair for all his people.\u201d"}, {"pk": 2835645, "translation": "NET", "book": 13, "chapter": 18, "verse": 15, "text": "Joab son of Zeruiah was commanding general of the army; Jehoshaphat son of Ahilud was secretary;", "comment": "tn Heb \u201cover.\u201d"}, {"pk": 2835646, "translation": "NET", "book": 13, "chapter": 18, "verse": 16, "text": "Zadok son of Ahitub and Abimelech son of Abiathar were priests; Shavsha was scribe;", "comment": "tn The parallel text of 2 Sam 8:17 has the variant spelling \u201cSeraiah.\u201d"}, {"pk": 2835647, "translation": "NET", "book": 13, "chapter": 18, "verse": 17, "text": "Benaiah son of Jehoiada supervised the Kerethites and Pelethites; and David\u2019s sons were the king\u2019s leading officials.", "comment": "tn Heb \u201cand the sons of David [were] the heads at the hand of David.\u201d The parallel text of 2 Sam 8:18 identifies them as \u201cpriests\u201d (see sn there on the word \u201cpriests\u201d).
tn Heb \u201c[was] over.\u201d"}, {"pk": 2835648, "translation": "NET", "book": 13, "chapter": 19, "verse": 1, "text": "Later King Nahash of the Ammonites died and his son succeeded him."}, {"pk": 2835649, "translation": "NET", "book": 13, "chapter": 19, "verse": 2, "text": "David said, \u201cI will express my loyalty to Hanun son of Nahash, for his father was loyal to me.\u201d So David sent messengers to express his sympathy over his father\u2019s death. When David\u2019s servants entered Ammonite territory to visit Hanun and express the king\u2019s sympathy,", "comment": "tn Heb \u201cto console him concerning his father.\u201d
tn Heb \u201cand the servants of David came to the land of the sons of Ammon to Hanun to console him.\u201d
tn Heb \u201cdo loyalty.\u201d
tn Heb \u201cdid loyalty.\u201d"}, {"pk": 2835650, "translation": "NET", "book": 13, "chapter": 19, "verse": 3, "text": "the Ammonite officials said to Hanun, \u201cDo you really think David is trying to honor your father by sending these messengers to express his sympathy? No, his servants have come to you so they can get information and spy out the land!\u201d", "comment": "tc Heb \u201cIs it not to explore and to overturn and to spy out the land (that) his servants have come to you?\u201d The Hebrew term \u05dc\u05b7\u05d4\u05b2\u05e4\u05b9\u05da\u05b0 (lahafakh, \u201cto overturn\u201d) seems misplaced in the sequence. Some emend the form to \u05dc\u05b7\u05d7\u05b0\u05e4\u05bc\u05b9\u05e8 (lakhpor, \u201cto spy out\u201d). The sequence of three infinitives may be a conflation of alternative readings.
tn Heb \u201cIs David honoring your father in your eyes when he sends to you ones consoling?\u201d"}, {"pk": 2835651, "translation": "NET", "book": 13, "chapter": 19, "verse": 4, "text": "So Hanun seized David\u2019s servants and shaved their beards off. He cut off the lower part of their robes so that their buttocks were exposed and then sent them away.", "comment": "tn Heb \u201cshaved them.\u201d See v. 5.
tn Heb \u201cand he cut their robes in the middle unto the buttocks.\u201d"}, {"pk": 2835652, "translation": "NET", "book": 13, "chapter": 19, "verse": 5, "text": "Messengers came and told David what had happened to the men, so he summoned them, for the men were thoroughly humiliated. The king said, \u201cStay in Jericho until your beards grow again; then you may come back.\u201d", "comment": "tn Heb \u201cthey.\u201d The logical referent, though not specified in the Hebrew text, has been supplied in the translation for clarity.
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2835653, "translation": "NET", "book": 13, "chapter": 19, "verse": 6, "text": "When the Ammonites realized that David was disgusted with them, Hanun and the Ammonites sent 1,000 talents of silver to hire chariots and charioteers from Aram Naharaim, Aram Maacah, and Zobah.", "comment": "tn The Hebrew word \u05db\u05bc\u05b4\u05db\u05bc\u05b7\u05e8 (kikar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the \u201ctalent\u201d weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the \u201clight\u201d standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the Ammonites hired chariots and charioteers for about 33.7 tons (30,600 kg) of silver.
tn Heb \u201cthat they were a stench [i.e., disgusting] with David.\u201d
tn The parallel text of 2 Sam 10:6 has \u201cAram Beth Rehob and Aram Zobah.\u201d"}, {"pk": 2835654, "translation": "NET", "book": 13, "chapter": 19, "verse": 7, "text": "They hired 32,000 chariots, along with the king of Maacah and his army, who came and camped in front of Medeba. The Ammonites also assembled from their cities and marched out to do battle."}, {"pk": 2835655, "translation": "NET", "book": 13, "chapter": 19, "verse": 8, "text": "When David heard the news, he sent Joab and the entire army to meet them.", "comment": "tn The words \u201cthe news\u201d and \u201cto meet them\u201d are added in the translation for stylistic reasons and for clarification."}, {"pk": 2835656, "translation": "NET", "book": 13, "chapter": 19, "verse": 9, "text": "The Ammonites marched out and were deployed for battle at the entrance to the city, while the kings who had come were by themselves in the field."}, {"pk": 2835657, "translation": "NET", "book": 13, "chapter": 19, "verse": 10, "text": "When Joab saw that the battle would be fought on two fronts, he chose some of Israel\u2019s best men and deployed them against the Arameans.", "comment": "tc The parallel text of 2 Sam 10:10 has \u201cthe Ammonites\u201d in place of \u201cthe Arameans\u201d here.tn Heb \u201cand Joab saw that the face of the battle was to him before and behind and he chose from all the best in Israel and arranged to meet Aram.\u201d"}, {"pk": 2835658, "translation": "NET", "book": 13, "chapter": 19, "verse": 11, "text": "He put his brother Abishai in charge of the rest of the army and they were deployed against the Ammonites."}, {"pk": 2835659, "translation": "NET", "book": 13, "chapter": 19, "verse": 12, "text": "Joab said, \u201cIf the Arameans start to overpower me, you come to my rescue. If the Ammonites start to overpower you, I will come to your rescue.", "comment": "tn Heb \u201cif the sons of Ammon are stronger than you.\u201d
tn Heb \u201che\u201d; the referent (Joab) has been specified in the translation for clarity.
tn Heb \u201cif Aram is stronger than me.\u201d"}, {"pk": 2835660, "translation": "NET", "book": 13, "chapter": 19, "verse": 13, "text": "Be strong! Let\u2019s fight bravely for the sake of our people and the cities of our God! The LORD will do what he decides is best!\u201d", "comment": "tn Heb \u201cand the Lord, what is good in his eyes, he will do.\u201d"}, {"pk": 2835661, "translation": "NET", "book": 13, "chapter": 19, "verse": 14, "text": "So Joab and his men marched toward the Arameans to do battle, and they fled before him.", "comment": "tn Heb \u201cand the army which was with him.\u201d"}, {"pk": 2835662, "translation": "NET", "book": 13, "chapter": 19, "verse": 15, "text": "When the Ammonites saw the Arameans flee, they fled before Joab\u2019s brother Abishai and withdrew into the city. Joab went back to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201chis\u201d; the referent (Joab) has been specified in the translation for clarity."}, {"pk": 2835663, "translation": "NET", "book": 13, "chapter": 19, "verse": 16, "text": "When the Arameans realized they had been defeated by Israel, they sent for reinforcements from beyond the Euphrates River, led by Shophach the commanding general of Hadadezer\u2019s army.", "comment": "tn Heb \u201cthe River,\u201d referring to the Euphrates. This has been specified in the translation for clarity.
tn Heb \u201cand Aram saw that they were struck down before Israel and they sent messengers and brought out Aram which is beyond the River, and Shophach the commander of the army of Hadadezer [was] before them.\u201d"}, {"pk": 2835664, "translation": "NET", "book": 13, "chapter": 19, "verse": 17, "text": "When David was informed, he gathered all Israel, crossed the Jordan River, and marched against them. David deployed his army against the Arameans for battle and they fought against him.", "comment": "tc The parallel text of 2 Sam 10:17 \u201che came to Helam.\u201dtn Heb \u201cand he came to them and was deployed against them.\u201d
tn Heb \u201cand David was deployed to meet Aram [for] battle and they fought with him.\u201d
tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2835665, "translation": "NET", "book": 13, "chapter": 19, "verse": 18, "text": "The Arameans fled before Israel. David killed 7,000 Aramean charioteers and 40,000 infantrymen; he also killed Shophach the commanding general.", "comment": "tc The parallel text of 2 Sam 10:18 has \u201cseven hundred.\u201d
tn The parallel text of 2 Sam 10:18 has the variant spelling \u201cShobach.\u201d"}, {"pk": 2835666, "translation": "NET", "book": 13, "chapter": 19, "verse": 19, "text": "When Hadadezer\u2019s subjects saw they were defeated by Israel, they made peace with David and became his subjects. The Arameans were no longer willing to help the Ammonites."}, {"pk": 2835667, "translation": "NET", "book": 13, "chapter": 20, "verse": 1, "text": "In the spring, at the time when kings normally conduct wars, Joab led the army into battle and devastated the land of the Ammonites. He went and besieged Rabbah, while David stayed in Jerusalem. Joab defeated Rabbah and tore it down.", "comment": "tn Heb \u201cand it was at the time of the turning of the year, at the time of the going out of kings.\u201d"}, {"pk": 2835668, "translation": "NET", "book": 13, "chapter": 20, "verse": 2, "text": "David took the crown from the head of their king and wore it (its weight was a talent of gold and it was set with precious stones). He took a large amount of plunder from the city.", "comment": "tc The translation follows the MT, which reads \u201cof their king\u201d; the LXX and Vulgate read \u201cof Milcom\u201d (cf. 1 Kgs 11:5). Milcom, also known as Molech, was the god of the Ammonites.
tn Heb \u201cand it was on the head of David.\u201d
sn See the note on the word \u201ctalents\u201d in 19:6."}, {"pk": 2835669, "translation": "NET", "book": 13, "chapter": 20, "verse": 3, "text": "He removed the city\u2019s residents and made them do hard labor with saws, iron picks, and axes. This was his policy with all the Ammonite cities. Then David and all the army returned to Jerusalem.", "comment": "tc The Hebrew text reads \u201csaws,\u201d but since saws were just mentioned, it is preferable to emend \u05de\u05b0\u05d2\u05b5\u05e8\u05d5\u05b9\u05ea (m\u00ffgerot, \u201csaws\u201d) to \u05de\u05b7\u05d2\u05b0\u05d6\u05b0\u05e8\u05d5\u05b9\u05ea (magz\u00ffrot, \u201caxes\u201d).
tn Heb \u201cand so he would do.\u201d"}, {"pk": 2835670, "translation": "NET", "book": 13, "chapter": 20, "verse": 4, "text": "Later there was a battle with the Philistines in Gezer. At that time Sibbekai the Hushathite killed Sippai, one of the descendants of the Rephaim, and the Philistines were subdued.", "comment": "tn Heb \u201cthey\u201d; the referent (the Philistines) has been specified in the translation for clarity.
tn Heb \u201cbattle stood.\u201d
tn The parallel text in 2 Sam 21:18 identifies this site as \u201cGob.\u201d
tn The parallel text in 2 Sam 21:18 has the variant spelling \u201cSaph.\u201d"}, {"pk": 2835671, "translation": "NET", "book": 13, "chapter": 20, "verse": 5, "text": "There was another battle with the Philistines in which Elhanan son of Jair the Bethlehemite killed the brother of Goliath the Gittite, whose spear had a shaft as big as the crossbeam of a weaver\u2019s loom.", "comment": "tc The Hebrew text reads, \u201cElchanan son of Jair killed Lachmi the brother of Goliath the Gittite.\u201d But it is likely that the accusative marker in front of \u05dc\u05b7\u05d7\u05b0\u05de\u05b4\u05d9 (lakhmiy, \u201cLachmi\u201d) is a corruption of \u05d1\u05bc\u05b5\u05d9\u05ea (bet), and that \u05d0\u05b6\u05ea\u05be\u05dc\u05b7\u05d7\u05b0\u05de\u05b4\u05d9 (\u2019et-lakhmiy) should be emended to \u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b7\u05dc\u05bc\u05b7\u05d7\u05b0\u05de\u05b4\u05d9 (bet hallakhmiy, \u201cthe Bethlehemite\u201d). See 2 Sam 21:19.
tc See tc note on the parallel passage in 2 Sam 21:19."}, {"pk": 2835672, "translation": "NET", "book": 13, "chapter": 20, "verse": 6, "text": "In a battle in Gath there was a large man who had six fingers on each hand and six toes on each foot \u2014 twenty-four in all! He too was a descendant of Rapha.", "comment": "tn Heb \u201cand there was another battle, in Gath.\u201d"}, {"pk": 2835673, "translation": "NET", "book": 13, "chapter": 20, "verse": 7, "text": "When he taunted Israel, Jonathan son of Shimea, David\u2019s brother, killed him.", "comment": "tn The parallel text in 2 Sam 21:21 has the variant spelling \u201cShimeah.\u201d"}, {"pk": 2835674, "translation": "NET", "book": 13, "chapter": 20, "verse": 8, "text": "These were the descendants of Rapha who lived in Gath; they were killed by the hand of David and his soldiers.", "comment": "tn Heb \u201cthey fell.\u201d
tn Heb \u201chis servants.\u201d"}, {"pk": 2835675, "translation": "NET", "book": 13, "chapter": 21, "verse": 1, "text": "An adversary opposed Israel, inciting David to count how many warriors Israel had.", "comment": "tn Heb \u201cstood against.\u201d
tn Heb \u201cand incited David to count Israel.\u201d As v. 5 indicates, David was not interested in a general census, but in determining how much military strength he had.sn The parallel text in 2 Sam 24:1 says, \u201cThe Lord\u2019s anger again raged against Israel and he incited David against them, saying: \u2018Go, count Israel and Judah!\u2019\u201c The version of the incident in the Book of 2 Samuel gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. Many interpreters and translations render the Hebrew \u05e9\u05c2\u05b8\u05d8\u05b8\u05df as a proper name here, \u201cSatan\u201d (NEB, NASB, NIV, NRSV). However, the Hebrew term \u05e9\u05c2\u05b8\u05d8\u05b8\u05df, which means \u201cadversary,\u201d is used here without the article. Elsewhere when it appears without the article, it refers to a personal or national adversary in the human sphere, the lone exception being Num 22:22, 32, where the angel of the Lord assumes the role of an adversary to Balaam. When referring elsewhere to the spiritual entity known in the NT as Satan, the noun has the article and is used as a title, \u201cthe Adversary\u201d (see Job 1:6\u20139, 12; 2:1\u20134, 6\u20137; Zech 3:1\u20132). In light of usage elsewhere the adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. For compelling linguistic and literary arguments against taking the noun as a proper name here, see S. Japhet, I & II Chronicles (OTL), 374-75.
tn Or \u201cSatan.\u201d The Hebrew word \u05e9\u05c2\u05b8\u05d8\u05b8\u05df (satan) can refer to an adversary in general or Satan in particular. There is no article accompanying the term here, which suggests it should be understood generally (cf. NAB \u201ca satan\u201d)."}, {"pk": 2835676, "translation": "NET", "book": 13, "chapter": 21, "verse": 2, "text": "David told Joab and the leaders of the army, \u201cGo, count the number of warriors from Beer Sheba to Dan. Then bring back a report to me so I may know how many we have.\u201d", "comment": "tn Heb \u201ctheir number.\u201d
tn Or \u201cpeople.\u201d
tn Heb \u201cGo, count Israel.\u201d See the note on \u201chad\u201d in v. 1."}, {"pk": 2835677, "translation": "NET", "book": 13, "chapter": 21, "verse": 3, "text": "Joab replied, \u201cMay the LORD make his army a hundred times larger! My master, O king, do not all of them serve my master? Why does my master want to do this? Why bring judgment on Israel?\u201d", "comment": "tn Or \u201cpeople.\u201d
tn Heb \u201cWhy should it become guilt for Israel?\u201d David\u2019s decision betrays an underlying trust in his own strength rather than in divine provision. See also 1 Chr 27:23\u201324."}, {"pk": 2835678, "translation": "NET", "book": 13, "chapter": 21, "verse": 4, "text": "But the king\u2019s edict stood, despite Joab\u2019s objections. So Joab left and traveled throughout Israel before returning to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand the word of the king was stronger than Joab.\u201d"}, {"pk": 2835679, "translation": "NET", "book": 13, "chapter": 21, "verse": 5, "text": "Joab reported to David the number of warriors. In all Israel there were 1,100,000 sword-wielding soldiers; Judah alone had 470,000 sword-wielding soldiers.", "comment": "tn Heb \u201ca thousand thousands and one hundred thousand.\u201d
tn Heb \u201cand Joab gave to David the number of the numbering of the army [or \u201cpeople\u201d].\u201d
tc The parallel text in 2 Sam 24:9 has variant figures: \u201cIn Israel there were eight hundred thousand sword-wielding warriors, and in Judah there were five hundred thousands soldiers.\u201d"}, {"pk": 2835680, "translation": "NET", "book": 13, "chapter": 21, "verse": 6, "text": "Now Joab did not number Levi and Benjamin, for the king\u2019s edict disgusted him.", "comment": "tn Heb \u201che\u201d; the proper name (\u201cJoab\u201d) has been substituted for the pronoun here for stylistic reasons; the proper name occurs at the end of the verse in the Hebrew text, where it has been replaced by the pronoun (\u201chim\u201d) in the translation."}, {"pk": 2835681, "translation": "NET", "book": 13, "chapter": 21, "verse": 7, "text": "God was also offended by it, so he attacked Israel.", "comment": "tn Heb \u201cThere was displeasure in the eyes of God concerning this thing.\u201d"}, {"pk": 2835682, "translation": "NET", "book": 13, "chapter": 21, "verse": 8, "text": "David said to God, \u201cI have sinned greatly by doing this! Now, please remove the guilt of your servant, for I have acted very foolishly.\u201d"}, {"pk": 2835683, "translation": "NET", "book": 13, "chapter": 21, "verse": 9, "text": "The LORD told Gad, David\u2019s prophet,", "comment": "tn Heb \u201cseer.\u201d"}, {"pk": 2835684, "translation": "NET", "book": 13, "chapter": 21, "verse": 10, "text": "\u201cGo, tell David, \u2018This is what the LORD says: \u201cI am offering you three forms of judgment from which to choose. Pick one of them.\u201d\u2019\u201d", "comment": "tn Heb \u201cThree I am extending to you; choose for yourself one of them and I will do it to you.\u201d"}, {"pk": 2835685, "translation": "NET", "book": 13, "chapter": 21, "verse": 11, "text": "Gad went to David and told him, \u201cThis is what the LORD says: \u2018Pick one of these:"}, {"pk": 2835686, "translation": "NET", "book": 13, "chapter": 21, "verse": 12, "text": "three years of famine, or three months being chased by your enemies and struck down by their swords, or three days being struck down by the LORD, during which a plague will invade the land and the LORD\u2019s messenger will destroy throughout Israel\u2019s territory.\u2019 Now, decide what I should tell the one who sent me.\u201d", "comment": "tc Heb \u201cor three months being swept away from before your enemies and the sword of your enemies overtaking.\u201d The Hebrew term \u05e0\u05b4\u05e1\u05b0\u05e4\u05bc\u05b6\u05d4 (nisppeh, Niphal participle from \u05e1\u05b8\u05e4\u05b8\u05d4, safah) should probably be emended to \u05e0\u05bb\u05e1\u05b0\u05db\u05b8\u05d4 (nus\u00ffkhah, Qal infinitive from \u05e0\u05d5\u05bc\u05e1 [nus] with second masculine singular suffix). See 2 Sam 24:13.
tn Heb \u201cor three days of the sword of the Lord and plague in the land, and the messenger [or \u201cangel\u201d] of the Lord destroying in all the territory of Israel.\u201d
tc The parallel text in the MT of 2 Sam 24:13 has \u201cseven,\u201d but LXX has \u201cthree\u201d there."}, {"pk": 2835687, "translation": "NET", "book": 13, "chapter": 21, "verse": 13, "text": "David said to Gad, \u201cI am very upset! I prefer to be attacked by the LORD, for his mercy is very great; I do not want to be attacked by men!\u201d", "comment": "tn Heb \u201cThere is great distress to me; let me fall into the hand of the Lord for his mercy is very great, but into the hand of men let me not fall.\u201d"}, {"pk": 2835688, "translation": "NET", "book": 13, "chapter": 21, "verse": 14, "text": "So the LORD sent a plague through Israel, and 70,000 Israelite men died."}, {"pk": 2835689, "translation": "NET", "book": 13, "chapter": 21, "verse": 15, "text": "God sent an angel to ravage Jerusalem. As he was doing so, the LORD watched and relented from his judgment. He told the angel who was destroying, \u201cThat\u2019s enough! Stop now!\u201d Now the LORD\u2019s angel was standing near the threshing floor of Ornan the Jebusite.", "comment": "tn Or \u201csaw.\u201d
tn The parallel text of 2 Sam 24:15 reports that God sent a plague, while 24:16\u201317 attributes this to the instrumentality of an angel.
tn Or \u201cdestroy.\u201d
tn Heb \u201cwhile he was destroying.\u201d
tn Or \u201cwas grieved because of.\u201d
tn Heb \u201cconcerning the calamity.\u201d
tn For this nuance of the Hebrew word \u05e8\u05b7\u05d1 (rav), see BDB 913 s.v. 1.f.
tn Heb \u201cNow, drop your hand.\u201d
tn In the parallel text in 2 Sam 24:16 this individual is called \u05d0\u05b2\u05e8\u05b7\u05d5\u05b0\u05e0\u05b8\u05d0 (\u2019aravna\u2019, \u201cAravna\u201d), traditionally \u201cAraunah.\u201d The form of the name found here also occurs in vv. 18\u201328."}, {"pk": 2835690, "translation": "NET", "book": 13, "chapter": 21, "verse": 16, "text": "David looked up and saw the LORD\u2019s messenger standing between the earth and sky with his sword drawn and in his hand, stretched out over Jerusalem. David and the leaders, covered with sackcloth, threw themselves down with their faces to the ground.", "comment": "tn Heb \u201cand David and the elders, covered with sackcloth, fell on their faces.\u201d"}, {"pk": 2835691, "translation": "NET", "book": 13, "chapter": 21, "verse": 17, "text": "David said to God, \u201cWas I not the one who decided to number the army? I am the one who sinned and committed this awful deed! As for these sheep \u2014 what have they done? O LORD my God, attack me and my family, but remove the plague from your people!\u201d", "comment": "tn Heb \u201cbut on your people not for a plague.\u201d
tn \u201cand doing evil I did evil.\u201d The infinitive absolute precedes the finite form of the verb for emphasis.
tn Heb \u201clet your hand be on me and on the house of my father.\u201d"}, {"pk": 2835692, "translation": "NET", "book": 13, "chapter": 21, "verse": 18, "text": "So the LORD\u2019s messenger told Gad to instruct David to go up and build an altar for the LORD on the threshing floor of Ornan the Jebusite.", "comment": "tn Heb \u201cthat he should go up to raise up.\u201d"}, {"pk": 2835693, "translation": "NET", "book": 13, "chapter": 21, "verse": 19, "text": "So David went up as Gad instructed him to do in the name of the LORD.", "comment": "tn Heb \u201cand David went up by the word of Gad which he spoke in the name of the Lord.\u201d"}, {"pk": 2835694, "translation": "NET", "book": 13, "chapter": 21, "verse": 20, "text": "While Ornan was threshing wheat, he turned and saw the messenger, and he and his four sons hid themselves."}, {"pk": 2835695, "translation": "NET", "book": 13, "chapter": 21, "verse": 21, "text": "When David came to Ornan, Ornan looked and saw David; he came out from the threshing floor and bowed to David with his face to the ground.", "comment": "tn Heb \u201cnostrils.\u201d"}, {"pk": 2835696, "translation": "NET", "book": 13, "chapter": 21, "verse": 22, "text": "David said to Ornan, \u201cSell me the threshing floor so I can build on it an altar for the LORD \u2014 I\u2019ll pay top price \u2014 so that the plague may be removed from the people.\u201d", "comment": "tn Heb \u201cFor full silver sell to me.\u201d
tn Following the imperative, the prefixed verbal form with vav (\u05d5) conjunctive here indicates the immediate purpose/result: \u201cso I can build.\u201d
tn Following the imperative and first person prefixed verbal form with vav (\u05d5) conjunctive, this third person prefixed verbal form with vav conjunctive introduces the ultimate purpose/result: \u201cso the plague may be removed.\u201d Another option is subordinate this form to the preceding imperative, but the latter may be taken as a parenthetical expansion of the initial request.
tn Heb \u201cthe place of the threshing floor.\u201d"}, {"pk": 2835697, "translation": "NET", "book": 13, "chapter": 21, "verse": 23, "text": "Ornan told David, \u201cYou can have it! My master, the king, may do what he wants. Look, I am giving you the oxen for burnt sacrifices, the threshing sledges for wood, and the wheat for an offering. I give it all to you.\u201d", "comment": "tn Heb \u201ctake for yourself.\u201d
tn Heb \u201cwhat is good in his eyes.\u201d"}, {"pk": 2835698, "translation": "NET", "book": 13, "chapter": 21, "verse": 24, "text": "King David replied to Ornan, \u201cNo, I insist on buying it for top price. I will not offer to the LORD what belongs to you or offer a burnt sacrifice that cost me nothing.", "comment": "tn Or \u201cwithout [paying] compensation.\u201d
tn Heb \u201cNo, for buying I will buy for full silver.\u201d The infinitive absolute precedes the finite verb for emphasis.
tc The parallel text in 2 Sam 24:24 has the plural \u201cburnt sacrifices.\u201d"}, {"pk": 2835699, "translation": "NET", "book": 13, "chapter": 21, "verse": 25, "text": "So David bought the place from Ornan for 600 pieces of gold.", "comment": "tc The parallel text of 2 Sam 24:24 says David bought the threshing floor and the oxen for \u201cfifty pieces of silver.\u201d This would have been about 20 ounces (568 grams) of silver by weight.tn Heb \u201csix hundred shekels of gold.\u201d This would have been about 15 lbs. (6.8 kg) of gold by weight."}, {"pk": 2835700, "translation": "NET", "book": 13, "chapter": 21, "verse": 26, "text": "David built there an altar to the LORD and offered burnt sacrifices and peace offerings. He called out to the LORD, and the LORD responded by sending fire from the sky and consuming the burnt sacrifice on the altar.", "comment": "tn Or \u201ctokens of peace.\u201d
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2835701, "translation": "NET", "book": 13, "chapter": 21, "verse": 27, "text": "The LORD ordered the messenger to put his sword back into its sheath.", "comment": "tn Heb \u201cspoke to the messenger.\u201d"}, {"pk": 2835702, "translation": "NET", "book": 13, "chapter": 21, "verse": 28, "text": "At that time, when David saw that the LORD responded to him at the threshing floor of Ornan the Jebusite, he sacrificed there."}, {"pk": 2835703, "translation": "NET", "book": 13, "chapter": 21, "verse": 29, "text": "Now the LORD\u2019s tabernacle (which Moses had made in the wilderness) and the altar for burnt sacrifices were at that time at the worship center in Gibeon.", "comment": "tn Or \u201chigh place.\u201d"}, {"pk": 2835704, "translation": "NET", "book": 13, "chapter": 21, "verse": 30, "text": "But David could not go before it to seek God\u2019s will, for he was afraid of the sword of the LORD\u2019s messenger."}, {"pk": 2835705, "translation": "NET", "book": 13, "chapter": 22, "verse": 1, "text": "David then said, \u201cThis is the place where the temple of the LORD God will be, along with the altar for burnt sacrifices for Israel.\u201d"}, {"pk": 2835706, "translation": "NET", "book": 13, "chapter": 22, "verse": 2, "text": "David ordered the resident foreigners in the land of Israel to be called together. He appointed some of them to be stonecutters to chisel stones for the building of God\u2019s temple."}, {"pk": 2835707, "translation": "NET", "book": 13, "chapter": 22, "verse": 3, "text": "David supplied a large amount of iron for the nails of the doors of the gates and for braces, more bronze than could be weighed,"}, {"pk": 2835708, "translation": "NET", "book": 13, "chapter": 22, "verse": 4, "text": "and more cedar logs than could be counted. (The Sidonians and Tyrians had brought a large amount of cedar logs to David.)"}, {"pk": 2835709, "translation": "NET", "book": 13, "chapter": 22, "verse": 5, "text": "David said, \u201cMy son Solomon is just an inexperienced young man, and the temple to be built for the LORD must be especially magnificent so it will become famous and be considered splendid by all the nations. Therefore I will make preparations for its construction.\u201d So David made extensive preparations before he died.", "comment": "tn Heb \u201ca young man and tender.\u201d
tn Heb \u201cand the house to build to make exceedingly great for a name and for splendor for all the lands.\u201d"}, {"pk": 2835710, "translation": "NET", "book": 13, "chapter": 22, "verse": 6, "text": "He summoned his son Solomon and charged him to build a temple for the LORD God of Israel."}, {"pk": 2835711, "translation": "NET", "book": 13, "chapter": 22, "verse": 7, "text": "David said to Solomon: \u201cMy son, I really wanted to build a temple to honor the LORD my God.", "comment": "tn Heb \u201cI was with my heart.\u201d
tn Heb \u201cfor the name of.\u201d"}, {"pk": 2835712, "translation": "NET", "book": 13, "chapter": 22, "verse": 8, "text": "But the LORD said to me: \u2018You have spilled a great deal of blood and fought many battles. You must not build a temple to honor me, for you have spilled a great deal of blood on the ground before me.", "comment": "tn Heb \u201cfor my name.\u201d
tn Heb \u201cand the word of the Lord was [i.e., came] to me saying.\u201d"}, {"pk": 2835713, "translation": "NET", "book": 13, "chapter": 22, "verse": 9, "text": "Look, you will have a son, who will be a peaceful man. I will give him rest from all his enemies on every side. Indeed, Solomon will be his name; I will give Israel peace and quiet during his reign.", "comment": "tn Heb \u201cin his days.\u201d
tn Heb \u201cman of rest.\u201d
tn Heb \u201chis enemies all around.\u201d
sn The name Solomon (\u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4, sh\u00fflomoh) sounds like (and may be derived from) the Hebrew word for \u201cpeace\u201d (\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd, shalom)."}, {"pk": 2835714, "translation": "NET", "book": 13, "chapter": 22, "verse": 10, "text": "He will build a temple to honor me; he will become my son, and I will become his father. I will grant to his dynasty permanent rule over Israel.\u2019", "comment": "tn Heb \u201cfor my name.\u201d
tn Heb \u201cand I will establish the throne of his kingdom over Israel permanently.\u201d"}, {"pk": 2835715, "translation": "NET", "book": 13, "chapter": 22, "verse": 11, "text": "\u201cNow, my son, may the LORD be with you! May you succeed and build a temple for the LORD your God, just as he announced you would.", "comment": "tn Heb \u201cas he spoke concerning you.\u201d"}, {"pk": 2835716, "translation": "NET", "book": 13, "chapter": 22, "verse": 12, "text": "Only may the LORD give you insight and understanding when he places you in charge of Israel, so you may obey the law of the LORD your God.", "comment": "tn Or \u201ckeep.\u201d"}, {"pk": 2835717, "translation": "NET", "book": 13, "chapter": 22, "verse": 13, "text": "Then you will succeed, if you carefully obey the rules and regulations which the LORD ordered Moses to give to Israel. Be strong and brave! Don\u2019t be afraid and don\u2019t panic!", "comment": "tn Or perhaps, \u201cand don\u2019t get discouraged.\u201d
tn Heb \u201cwhich the Lord commanded Moses concerning Israel.\u201d"}, {"pk": 2835718, "translation": "NET", "book": 13, "chapter": 22, "verse": 14, "text": "Now, look, I have made every effort to supply what is needed to build the LORD\u2019s temple. I have stored up 100,000 talents of gold, 1,000,000 talents of silver, and so much bronze and iron it cannot be weighed, as well as wood and stones. Feel free to add more!", "comment": "tn Heb \u201ca thousand thousands.\u201d
tn Heb \u201cand look, in my affliction [or perhaps, \u201cpoverty\u201d] I have supplied for the house of the Lord.\u201d
tn See the note on the word \u201ctalents\u201d in 19:6."}, {"pk": 2835719, "translation": "NET", "book": 13, "chapter": 22, "verse": 15, "text": "You also have available many workers, including stonecutters, masons, carpenters, and an innumerable array of workers who are skilled", "comment": "tn Heb \u201ccraftsmen of stone and wood.\u201d"}, {"pk": 2835720, "translation": "NET", "book": 13, "chapter": 22, "verse": 16, "text": "in using gold, silver, bronze, and iron. Get up and begin the work! May the LORD be with you!\u201d", "comment": "tn Heb \u201cand every kind of skilled one in all work, concerning gold, concerning silver, and concerning bronze, and concerning iron, there is no numbering.\u201d"}, {"pk": 2835721, "translation": "NET", "book": 13, "chapter": 22, "verse": 17, "text": "David ordered all the officials of Israel to support his son Solomon.", "comment": "tn Or \u201chelp.\u201d"}, {"pk": 2835722, "translation": "NET", "book": 13, "chapter": 22, "verse": 18, "text": "He told them, \u201cThe LORD your God is with you! He has made you secure on every side, for he handed over to me the inhabitants of the region and the region is subdued before the LORD and his people.", "comment": "tn In the Hebrew text the statement is phrased as a rhetorical question, \u201cIs not the Lord your God with you?\u201d The question anticipates the response, \u201cOf course he is!\u201d Thus in the translation the positive statement \u201cThe Lord your God is with you!\u201d has been used.
tn Or \u201cearth.\u201d
tn Or \u201cearth.\u201d
tn The words \u201che told them\u201d are added in the translation for clarity and for stylistic reasons.
tn Heb \u201cand he gives rest to you all around.\u201d"}, {"pk": 2835723, "translation": "NET", "book": 13, "chapter": 22, "verse": 19, "text": "Now seek the LORD your God wholeheartedly and with your entire being! Get up and build the sanctuary of the LORD God! Then you can bring the ark of the LORD\u2019s covenant and the holy items dedicated to God\u2019s service into the temple that is built to honor the LORD.\u201d", "comment": "tn Heb \u201cfor the name of the Lord.\u201d
tn Heb \u201cnow give your heart and your being to seek the Lord your God.\u201d
tn Heb \u201cto bring.\u201d
tn Heb \u201citems of holiness of God.\u201d"}, {"pk": 2835724, "translation": "NET", "book": 13, "chapter": 23, "verse": 1, "text": "When David was old and approaching the end of his life, he made his son Solomon king over Israel.", "comment": "tn Heb \u201cand full of years.\u201d"}, {"pk": 2835725, "translation": "NET", "book": 13, "chapter": 23, "verse": 2, "text": "David assembled all the leaders of Israel, along with the priests and the Levites.", "comment": "tn Heb \u201che\u201d; the referent (David) has been specified in the translation for clarity."}, {"pk": 2835726, "translation": "NET", "book": 13, "chapter": 23, "verse": 3, "text": "The Levites who were thirty years old and up were counted; there were 38,000 men.", "comment": "tn Heb \u201cand their number by their heads, by men, was 38,000.\u201d"}, {"pk": 2835727, "translation": "NET", "book": 13, "chapter": 23, "verse": 4, "text": "David said, \u201cOf these, 24,000 are to direct the work of the LORD\u2019s temple; 6,000 are to be officials and judges;", "comment": "tn The words \u201cDavid said\u201d are supplied here in the translation for clarification. The appearance of the first person verb \u201cI supplied\u201d in v. 5 indicates that David is speaking here."}, {"pk": 2835728, "translation": "NET", "book": 13, "chapter": 23, "verse": 5, "text": "4,000 are to be gatekeepers; and 4,000 are to praise the LORD with the instruments I supplied for worship.\u201d", "comment": "tn Heb \u201cmade to [or \u201cfor\u201d] praise.\u201d"}, {"pk": 2835729, "translation": "NET", "book": 13, "chapter": 23, "verse": 6, "text": "David divided them into groups corresponding to the sons of Levi: Gershon, Kohath, and Merari."}, {"pk": 2835730, "translation": "NET", "book": 13, "chapter": 23, "verse": 7, "text": "The Gershonites included Ladan and Shimei."}, {"pk": 2835731, "translation": "NET", "book": 13, "chapter": 23, "verse": 8, "text": "The sons of Ladan: Jehiel the oldest, Zetham, and Joel \u2014 three in all."}, {"pk": 2835732, "translation": "NET", "book": 13, "chapter": 23, "verse": 9, "text": "The sons of Shimei: Shelomoth, Haziel, and Haran \u2014 three in all. These were the leaders of the family of Ladan."}, {"pk": 2835733, "translation": "NET", "book": 13, "chapter": 23, "verse": 10, "text": "The sons of Shimei: Jahath, Zina, Jeush, and Beriah. These were Shimei\u2019s sons \u2014 four in all.", "comment": "sn Verses 8-10 are confusing. Two different lists of Shimei\u2019s sons appear. In between these lists is the statement \u201cthese were the leaders of the family of Ladan,\u201d suggesting that the list just before this includes the sons of Ladan, not Shimei. But verse 8 already lists Ladan\u2019s sons. Apparently the text as it stands is a conflation of differing traditions.
tc The MT reads \u201cZina\u201d here and \u201cZizah\u201d in v. 11. One Hebrew ms, the LXX, and the Vulgate, harmonizing the form of the name to that found in v. 11, read \u201cZizah\u201d here."}, {"pk": 2835734, "translation": "NET", "book": 13, "chapter": 23, "verse": 11, "text": "Jahath was the oldest and Zizah the second oldest. Jeush and Beriah did not have many sons, so they were considered one family with one responsibility."}, {"pk": 2835735, "translation": "NET", "book": 13, "chapter": 23, "verse": 12, "text": "The sons of Kohath: Amram, Izhar, Hebron, and Uzziel \u2014 four in all."}, {"pk": 2835736, "translation": "NET", "book": 13, "chapter": 23, "verse": 13, "text": "The sons of Amram: Aaron and Moses. Aaron and his descendants were chosen on a permanent basis to consecrate the most holy items, to offer sacrifices before the LORD, to serve him, and to praise his name.", "comment": "tn Heb \u201cand Aaron was set apart to consecrate it, the most holy things, he and his sons, permanently, to sacrifice before the Lord, to serve him, and to bless his name permanently.\u201d"}, {"pk": 2835737, "translation": "NET", "book": 13, "chapter": 23, "verse": 14, "text": "The descendants of Moses the man of God were considered Levites.", "comment": "tn Heb \u201cand Moses the man of God, his sons were called to the tribe of Levi.\u201d"}, {"pk": 2835738, "translation": "NET", "book": 13, "chapter": 23, "verse": 15, "text": "The sons of Moses: Gershom and Eliezer."}, {"pk": 2835739, "translation": "NET", "book": 13, "chapter": 23, "verse": 16, "text": "The son of Gershom: Shebuel the oldest.", "comment": "tn The Hebrew text has the plural \u201csons,\u201d but only one name appears after this. The attached phrase \u201cthe oldest\u201d might indicate that Shebuel was not Gershom\u2019s only son, but note v. 17.
tc The LXX reads \u03a3\u03bf\u03c5\u03b2\u03b1\u03b7\u03bb (Soubahl) here, a reading followed by NAB, NIV, NCV, CEV (\u201cShubael\u201d); cf. 24:20."}, {"pk": 2835740, "translation": "NET", "book": 13, "chapter": 23, "verse": 17, "text": "The son of Eliezer was Rehabiah, the oldest. Eliezer had no other sons, but Rehabiah had many descendants.", "comment": "tn The Hebrew text has \u201cthe sons of Eliezer were,\u201d but only one name appears after this in the verse, and we are specifically told that Eliezer had no other sons."}, {"pk": 2835741, "translation": "NET", "book": 13, "chapter": 23, "verse": 18, "text": "The son of Izhar: Shelomith the oldest.", "comment": "tn The Hebrew text has the plural \u201csons,\u201d but only one name appears after this. The attached phrase \u201cthe oldest\u201d might indicate that Shelomith was not Izhar\u2019s only son, but note v. 17."}, {"pk": 2835742, "translation": "NET", "book": 13, "chapter": 23, "verse": 19, "text": "The sons of Hebron: Jeriah the oldest, Amariah the second, Jahaziel the third, and Jekameam the fourth."}, {"pk": 2835743, "translation": "NET", "book": 13, "chapter": 23, "verse": 20, "text": "The sons of Uzziel: Micah the oldest, and Isshiah the second."}, {"pk": 2835744, "translation": "NET", "book": 13, "chapter": 23, "verse": 21, "text": "The sons of Merari: Mahli and Mushi. The sons of Mahli: Eleazar and Kish."}, {"pk": 2835745, "translation": "NET", "book": 13, "chapter": 23, "verse": 22, "text": "Eleazar died without having sons; he had only daughters. The sons of Kish, their cousins, married them.", "comment": "tn Heb \u201cthe sons of Kish, their brothers [i.e., relatives/cousins] lifted them up.\u201d For other uses of \u05e0\u05b8\u05d0\u05b8\u05e9\u05c2 (na\u2019as, \u201clift up\u201d) in the sense of \u201cmarry,\u201d see BDB 671 s.v. Qal.3.d."}, {"pk": 2835746, "translation": "NET", "book": 13, "chapter": 23, "verse": 23, "text": "The sons of Mushi: Mahli, Eder, and Jeremoth \u2014 three in all."}, {"pk": 2835747, "translation": "NET", "book": 13, "chapter": 23, "verse": 24, "text": "These were the descendants of Levi according to their families, that is, the leaders of families as counted and individually listed who carried out assigned tasks in the LORD\u2019s temple and were twenty years old and up.", "comment": "tn Heb \u201cthese were the sons of Levi according to the house of their fathers, heads of the fathers, according to their numberings, by number of names, according to their heads, doer[s] of the work for the service of the house of the Lord, from a son of twenty years and upwards.\u201d"}, {"pk": 2835748, "translation": "NET", "book": 13, "chapter": 23, "verse": 25, "text": "For David said, \u201cThe LORD God of Israel has given his people rest and has permanently settled in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835749, "translation": "NET", "book": 13, "chapter": 23, "verse": 26, "text": "So the Levites no longer need to carry the tabernacle or any of the items used in its service.\u201d"}, {"pk": 2835750, "translation": "NET", "book": 13, "chapter": 23, "verse": 27, "text": "According to David\u2019s final instructions, the Levites twenty years old and up were counted.", "comment": "tn Heb \u201cfor by the final words of David, they were the number of the sons of Levi, from a son of twenty years and upward.\u201d"}, {"pk": 2835751, "translation": "NET", "book": 13, "chapter": 23, "verse": 28, "text": "Their job was to help Aaron\u2019s descendants in the service of the LORD\u2019s temple. They were to take care of the courtyards, the rooms, ceremonial purification of all holy items, and other jobs related to the service of God\u2019s temple.", "comment": "tn Heb \u201cFor their assignment was at the hand of the sons of Aaron for the work of the house of the Lord concerning the courtyards and concerning the rooms and concerning the purification of all holiness and the work of the service of the house of God.\u201d"}, {"pk": 2835752, "translation": "NET", "book": 13, "chapter": 23, "verse": 29, "text": "They also took care of the bread that is displayed, the flour for offerings, the unleavened wafers, the round cakes, the mixing, and all the measuring.", "comment": "tn The Hebrew terms \u05de\u05b0\u05e9\u05c2\u05d5\u05bc\u05e8\u05b8\u05d4 (m\u00ffsurah) and \u05de\u05b4\u05d3\u05bc\u05b8\u05d4 (middah) refer to different types of measurements.
tn Heb \u201cwith respect to.\u201d"}, {"pk": 2835753, "translation": "NET", "book": 13, "chapter": 23, "verse": 30, "text": "They also stood in a designated place every morning and offered thanks and praise to the LORD. They also did this in the evening", "comment": "tn Heb \u201cand to stand.\u201d"}, {"pk": 2835754, "translation": "NET", "book": 13, "chapter": 23, "verse": 31, "text": "and whenever burnt sacrifices were offered to the LORD on the Sabbath and at new moon festivals and assemblies. A designated number were to serve before the LORD regularly in accordance with regulations.", "comment": "tn Heb \u201cby number according to the manner upon them, regularly before the Lord.\u201d"}, {"pk": 2835755, "translation": "NET", "book": 13, "chapter": 23, "verse": 32, "text": "They were in charge of the meeting tent and the holy place, and helped their relatives, the descendants of Aaron, in the service of the LORD\u2019s temple.", "comment": "tn Heb \u201cand they kept the charge of the tent of meeting and the charge of the holy place and the charge of the sons of Aaron, their brothers, for the service of the house of the Lord.\u201d"}, {"pk": 2835756, "translation": "NET", "book": 13, "chapter": 24, "verse": 1, "text": "The divisions of Aaron\u2019s descendants were as follows: The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar."}, {"pk": 2835757, "translation": "NET", "book": 13, "chapter": 24, "verse": 2, "text": "Nadab and Abihu died before their father did; they had no sons. Eleazar and Ithamar served as priests."}, {"pk": 2835758, "translation": "NET", "book": 13, "chapter": 24, "verse": 3, "text": "David, Zadok (a descendant of Eleazar), and Ahimelech (a descendant of Ithamar) divided them into groups to carry out their assigned responsibilities.", "comment": "tn Heb \u201cfor their assignment in their service.\u201d"}, {"pk": 2835759, "translation": "NET", "book": 13, "chapter": 24, "verse": 4, "text": "The descendants of Eleazar had more leaders than the descendants of Ithamar, so they divided them up accordingly; the descendants of Eleazar had sixteen leaders, while the descendants of Ithamar had eight.", "comment": "tn Heb \u201cAnd the sons of Eleazar were found to be more, with respect to the heads of men, than the sons of Ithamar, and they divided them. To the sons of Eleazar there were sixteen heads, according to the house of the fathers; and to the sons of Ithamar there were eight, according to the house of their fathers.\u201d"}, {"pk": 2835760, "translation": "NET", "book": 13, "chapter": 24, "verse": 5, "text": "They divided them by lots, for there were officials of the holy place and officials designated by God among the descendants of both Eleazar and Ithamar.", "comment": "tn Heb \u201cand they divided them by lots, these with these, for the officials of the holy place and the officials of God were from the sons of Eleazar and among the sons of Ithamar.\u201d"}, {"pk": 2835761, "translation": "NET", "book": 13, "chapter": 24, "verse": 6, "text": "The scribe Shemaiah son of Nethanel, a Levite, wrote down their names before the king, the officials, Zadok the priest, Ahimelech son of Abiathar, and the leaders of the priestly and Levite families. One family was drawn by lot from Eleazar, and then the next from Ithamar.", "comment": "tn Heb \u201cone house of a father was drawn by lot for Eleazar, and one [this assumes an emendation of \u05d0\u05b8\u05d7\u05bb\u05d6 (\u2019akhuz) to \u05d0\u05b6\u05d7\u05b8\u05d3 (\u2019ekhad, \u201cone\u201d)] was drawn by lot for Ithamar.\u201d"}, {"pk": 2835762, "translation": "NET", "book": 13, "chapter": 24, "verse": 7, "text": "The first lot went to Jehoiarib, the second to Jedaiah,"}, {"pk": 2835763, "translation": "NET", "book": 13, "chapter": 24, "verse": 8, "text": "the third to Harim, the fourth to Seorim,"}, {"pk": 2835764, "translation": "NET", "book": 13, "chapter": 24, "verse": 9, "text": "the fifth to Malkijah, the sixth to Mijamin,"}, {"pk": 2835765, "translation": "NET", "book": 13, "chapter": 24, "verse": 10, "text": "the seventh to Hakkoz, the eighth to Abijah,"}, {"pk": 2835766, "translation": "NET", "book": 13, "chapter": 24, "verse": 11, "text": "the ninth to Jeshua, the tenth to Shecaniah,"}, {"pk": 2835767, "translation": "NET", "book": 13, "chapter": 24, "verse": 12, "text": "the eleventh to Eliashib, the twelfth to Jakim,"}, {"pk": 2835768, "translation": "NET", "book": 13, "chapter": 24, "verse": 13, "text": "the thirteenth to Huppah, the fourteenth to Jeshebeab,"}, {"pk": 2835769, "translation": "NET", "book": 13, "chapter": 24, "verse": 14, "text": "the fifteenth to Bilgah, the sixteenth to Immer,"}, {"pk": 2835770, "translation": "NET", "book": 13, "chapter": 24, "verse": 15, "text": "the seventeenth to Hezir, the eighteenth to Happizzez,"}, {"pk": 2835771, "translation": "NET", "book": 13, "chapter": 24, "verse": 16, "text": "the nineteenth to Pethahiah, the twentieth to Jehezkel,"}, {"pk": 2835772, "translation": "NET", "book": 13, "chapter": 24, "verse": 17, "text": "the twenty-first to Jakin, the twenty-second to Gamul,"}, {"pk": 2835773, "translation": "NET", "book": 13, "chapter": 24, "verse": 18, "text": "the twenty-third to Delaiah, the twenty-fourth to Maaziah."}, {"pk": 2835774, "translation": "NET", "book": 13, "chapter": 24, "verse": 19, "text": "This was the order in which they carried out their assigned responsibilities when they entered the LORD\u2019s temple, according to the regulations given them by their ancestor Aaron, just as the LORD God of Israel had instructed him.", "comment": "tn Heb \u201cfather.\u201d
tn Heb \u201cthese were their responsibilities for their service to enter the house of the Lord according to their manner [given] by the hand of Aaron their father, as the Lord God of Israel commanded him.\u201d"}, {"pk": 2835775, "translation": "NET", "book": 13, "chapter": 24, "verse": 20, "text": "The rest of the Levites included: Shubael from the sons of Amram, Jehdeiah from the sons of Shubael,", "comment": "tn Heb \u201cBelonging to the rest of the sons of Levi.\u201d
tn This appears to be a variant of the name Shebuel (cf. 1 Chr 23:16 and 26:24)."}, {"pk": 2835776, "translation": "NET", "book": 13, "chapter": 24, "verse": 21, "text": "the firstborn Isshiah from Rehabiah and the sons of Rehabiah,"}, {"pk": 2835777, "translation": "NET", "book": 13, "chapter": 24, "verse": 22, "text": "Shelomoth from the Izharites, Jahath from the sons of Shelomoth."}, {"pk": 2835778, "translation": "NET", "book": 13, "chapter": 24, "verse": 23, "text": "The sons of Hebron: Jeriah, Amariah the second, Jahaziel the third, and Jekameam the fourth.", "comment": "tc Most Hebrew mss omit \u201cHebron\u201d here, but see 1 Chr 23:19. The name is included in two Hebrew mss and some LXX mss."}, {"pk": 2835779, "translation": "NET", "book": 13, "chapter": 24, "verse": 24, "text": "The son of Uzziel: Micah; Shamir from the sons of Micah.", "comment": "tn The Hebrew text has the plural \u201csons,\u201d but only one name appears after this."}, {"pk": 2835780, "translation": "NET", "book": 13, "chapter": 24, "verse": 25, "text": "The brother of Micah: Isshiah. Zechariah from the sons of Isshiah."}, {"pk": 2835781, "translation": "NET", "book": 13, "chapter": 24, "verse": 26, "text": "The sons of Merari: Mahli and Mushi. The son of Jaaziah: Beno.", "comment": "tn Heb \u201cthe sons of Jaaziah, Beno.\u201d Apparently \u05d1\u05b0\u05e0\u05d5\u05b9 (v\u00ffno), which could be translated \u201chis son,\u201d is a proper name here. The text, however, may be corrupt at this point; a list of Jaaziah\u2019s sons may have been accidentally omitted. See v. 27."}, {"pk": 2835782, "translation": "NET", "book": 13, "chapter": 24, "verse": 27, "text": "The sons of Merari, from Jaaziah: Beno, Shoham, Zaccur, and Ibri.", "comment": "tn Or \u201cfrom Jaaziah his son.\u201d See the note on \u201cBeno\u201d in v. 26."}, {"pk": 2835783, "translation": "NET", "book": 13, "chapter": 24, "verse": 28, "text": "From Mahli: Eleazar, who had no sons."}, {"pk": 2835784, "translation": "NET", "book": 13, "chapter": 24, "verse": 29, "text": "From Kish: Jerahmeel.", "comment": "tc The Hebrew text has, \u201cBelonging to [i.e., from] Kish, the sons of Kish, Jerahmeel.\u201d There appears to be a conflation of headings."}, {"pk": 2835785, "translation": "NET", "book": 13, "chapter": 24, "verse": 30, "text": "The sons of Mushi: Mahli, Eder, and Jerimoth. These were the Levites, listed by their families."}, {"pk": 2835786, "translation": "NET", "book": 13, "chapter": 24, "verse": 31, "text": "Just like their relatives, the descendants of Aaron, they also cast lots before King David, Zadok, Ahimelech, the leaders of families, the priests, and the Levites. The families of the oldest son cast lots along with the those of the youngest.", "comment": "tn Heb \u201cthe fathers [i.e., families] of the head [i.e., oldest] just like his youngest brother.\u201d"}, {"pk": 2835787, "translation": "NET", "book": 13, "chapter": 25, "verse": 1, "text": "David and the army officers selected some of the sons of Asaph, Heman, and Jeduthun to prophesy as they played stringed instruments and cymbals. The following men were assigned this responsibility:", "comment": "tn Heb \u201cand their number was, the men of work for their service.\u201d
tn Heb \u201cDavid and the officers of the army set apart for service the sons of Asaph and Heman and Jeduthun, the ones prophesying by harps, by lyres, and by cymbals.\u201d"}, {"pk": 2835788, "translation": "NET", "book": 13, "chapter": 25, "verse": 2, "text": "From the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asarelah. The sons of Asaph were supervised by Asaph, who prophesied under the king\u2019s supervision.", "comment": "tn Heb \u201cthe sons of Asaph [were] upon the hand of Asaph, the one prophesying upon the hands of the king.\u201d"}, {"pk": 2835789, "translation": "NET", "book": 13, "chapter": 25, "verse": 3, "text": "From the sons of Jeduthun: Gedaliah, Zeri, Jeshaiah, Hashabiah, and Mattithiah \u2014 six in all, under supervision of their father Jeduthun, who prophesied as he played a harp, giving thanks and praise to the LORD.", "comment": "tn Heb \u201cbelonging to Jeduthun, the sons of Jeduthun.\u201d
tc The list includes only five names. Apparently the name \u201cShimei\u201d (see v. 17), which appears in one medieval Hebrew ms and in the LXX, has been accidentally omitted from the Hebrew text.
tc One Hebrew ms and some LXX mss supply the name \u201cShimei\u201d after \u201cJeshaiah.\u201d Most Hebrew mss omit the name here (but cf. v. 17).
tn This name appears as \u201cIzri\u201d in v. 10."}, {"pk": 2835790, "translation": "NET", "book": 13, "chapter": 25, "verse": 4, "text": "From the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth.", "comment": "tn Heb \u201cbelonging to Heman, the sons of Heman.\u201d"}, {"pk": 2835791, "translation": "NET", "book": 13, "chapter": 25, "verse": 5, "text": "All these were the sons of Heman, the king\u2019s prophet. God had promised him these sons in order to make him prestigious. God gave Heman fourteen sons and three daughters.", "comment": "tn Heb \u201cby the words of God to exalt a horn.\u201d An animal\u2019s horn is sometimes used metaphorically as a symbol of strength and honor. See BDB 901-2 s.v. \u05e7\u05b6\u05e8\u05b6\u05e0."}, {"pk": 2835792, "translation": "NET", "book": 13, "chapter": 25, "verse": 6, "text": "All of these were under the supervision of their fathers; they were musicians in the LORD\u2019s temple, playing cymbals and stringed instruments as they served in God\u2019s temple. Asaph, Jeduthun, and Heman were under the supervision of the king."}, {"pk": 2835793, "translation": "NET", "book": 13, "chapter": 25, "verse": 7, "text": "They and their relatives, all of them skilled and trained to make music to the LORD, numbered two hundred eighty-eight.", "comment": "tn Heb \u201cand their number with their brothers, trained in music to the Lord, all skilled, was 288.\u201d"}, {"pk": 2835794, "translation": "NET", "book": 13, "chapter": 25, "verse": 8, "text": "They cast lots to determine their responsibilities \u2014 oldest as well as youngest, teacher as well as student.", "comment": "tn Heb \u201cand they cast lots [for] service, just as like small, like great, teacher with student.\u201d"}, {"pk": 2835795, "translation": "NET", "book": 13, "chapter": 25, "verse": 9, "text": "The first lot went to Asaph\u2019s son Joseph and his relatives and sons \u2014 twelve in all, the second to Gedaliah and his relatives and sons \u2014 twelve in all,", "comment": "tc Heb \u201cThe first lot went to Asaph, to Joseph.\u201d Apparently the recurring formula, \u201cand his sons and his relatives, twelve\u201d has been accidentally omitted from the Hebrew text at this point (see vv. 10\u201331; the formula is slightly different in v. 9b). If the number \u201ctwelve\u201d is not supplied here, the total comes to only 276, not the 288 required by v. 7."}, {"pk": 2835796, "translation": "NET", "book": 13, "chapter": 25, "verse": 10, "text": "the third to Zaccur and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835797, "translation": "NET", "book": 13, "chapter": 25, "verse": 11, "text": "the fourth to Izri and his sons and relatives \u2014 twelve in all,", "comment": "tn \u201cIzri\u201d is a variant of the name \u201cZeri\u201d (cf. 25:3)."}, {"pk": 2835798, "translation": "NET", "book": 13, "chapter": 25, "verse": 12, "text": "the fifth to Nethaniah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835799, "translation": "NET", "book": 13, "chapter": 25, "verse": 13, "text": "the sixth to Bukkiah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835800, "translation": "NET", "book": 13, "chapter": 25, "verse": 14, "text": "the seventh to Jesharelah and his sons and relatives \u2014 twelve in all,", "comment": "tn \u201cJesharelah\u201d is a variant of the name \u201cAsarelah\u201d (cf. 25:2)."}, {"pk": 2835801, "translation": "NET", "book": 13, "chapter": 25, "verse": 15, "text": "the eighth to Jeshaiah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835802, "translation": "NET", "book": 13, "chapter": 25, "verse": 16, "text": "the ninth to Mattaniah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835803, "translation": "NET", "book": 13, "chapter": 25, "verse": 17, "text": "the tenth to Shimei and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835804, "translation": "NET", "book": 13, "chapter": 25, "verse": 18, "text": "the eleventh to Azarel and his sons and relatives \u2014 twelve in all,", "comment": "tn \u201cAzarel\u201d is a variant of the name \u201cUzziel\u201d (cf. 25:4)."}, {"pk": 2835805, "translation": "NET", "book": 13, "chapter": 25, "verse": 19, "text": "the twelfth to Hashabiah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835806, "translation": "NET", "book": 13, "chapter": 25, "verse": 20, "text": "the thirteenth to Shubael and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835807, "translation": "NET", "book": 13, "chapter": 25, "verse": 21, "text": "the fourteenth to Mattithiah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835808, "translation": "NET", "book": 13, "chapter": 25, "verse": 22, "text": "the fifteenth to Jerimoth and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835809, "translation": "NET", "book": 13, "chapter": 25, "verse": 23, "text": "the sixteenth to Hananiah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835810, "translation": "NET", "book": 13, "chapter": 25, "verse": 24, "text": "the seventeenth to Joshbekashah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835811, "translation": "NET", "book": 13, "chapter": 25, "verse": 25, "text": "the eighteenth to Hanani and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835812, "translation": "NET", "book": 13, "chapter": 25, "verse": 26, "text": "the nineteenth to Mallothi and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835813, "translation": "NET", "book": 13, "chapter": 25, "verse": 27, "text": "the twentieth to Eliathah and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835814, "translation": "NET", "book": 13, "chapter": 25, "verse": 28, "text": "the twenty-first to Hothir and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835815, "translation": "NET", "book": 13, "chapter": 25, "verse": 29, "text": "the twenty-second to Giddalti and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835816, "translation": "NET", "book": 13, "chapter": 25, "verse": 30, "text": "the twenty-third to Mahazioth and his sons and relatives \u2014 twelve in all,"}, {"pk": 2835817, "translation": "NET", "book": 13, "chapter": 25, "verse": 31, "text": "the twenty-fourth to Romamti-Ezer and his sons and relatives \u2014 twelve in all."}, {"pk": 2835818, "translation": "NET", "book": 13, "chapter": 26, "verse": 1, "text": "The divisions of the gatekeepers: From the Korahites: Meshelemiah, son of Kore, one of the sons of Asaph."}, {"pk": 2835819, "translation": "NET", "book": 13, "chapter": 26, "verse": 2, "text": "Meshelemiah\u2019s sons: The firstborn Zechariah, the second Jediael, the third Zebadiah, the fourth Jathniel,"}, {"pk": 2835820, "translation": "NET", "book": 13, "chapter": 26, "verse": 3, "text": "the fifth Elam, the sixth Jehohanan, and the seventh Elihoenai."}, {"pk": 2835821, "translation": "NET", "book": 13, "chapter": 26, "verse": 4, "text": "Obed-Edom\u2019s sons: The firstborn Shemaiah, the second Jehozabad, the third Joah, the fourth Sakar, the fifth Nethanel,"}, {"pk": 2835822, "translation": "NET", "book": 13, "chapter": 26, "verse": 5, "text": "the sixth Ammiel, the seventh Issachar, and the eighth Peullethai. (Indeed, God blessed Obed-Edom.)"}, {"pk": 2835823, "translation": "NET", "book": 13, "chapter": 26, "verse": 6, "text": "His son Shemaiah also had sons, who were leaders of their families, for they were highly respected."}, {"pk": 2835824, "translation": "NET", "book": 13, "chapter": 26, "verse": 7, "text": "The sons of Shemaiah: Othni, Rephael, Obed, and Elzabad. His relatives Elihu and Semakiah were also respected.", "comment": "tn Or \u201cbrothers.\u201d"}, {"pk": 2835825, "translation": "NET", "book": 13, "chapter": 26, "verse": 8, "text": "All these were the descendants of Obed-Edom. They and their sons and relatives were respected men, capable of doing their responsibilities. There were sixty-two of them related to Obed-Edom."}, {"pk": 2835826, "translation": "NET", "book": 13, "chapter": 26, "verse": 9, "text": "Meshelemiah had sons and relatives who were respected \u2014 eighteen in all."}, {"pk": 2835827, "translation": "NET", "book": 13, "chapter": 26, "verse": 10, "text": "Hosah, one of the descendants of Merari, had sons: The firstborn Shimri (he was not actually the firstborn, but his father gave him that status),"}, {"pk": 2835828, "translation": "NET", "book": 13, "chapter": 26, "verse": 11, "text": "the second Hilkiah, the third Tebaliah, and the fourth Zechariah. All of Hosah\u2019s sons and relatives numbered thirteen."}, {"pk": 2835829, "translation": "NET", "book": 13, "chapter": 26, "verse": 12, "text": "These divisions of the gatekeepers, corresponding to their leaders, had assigned responsibilities, like their relatives, as they served in the LORD\u2019s temple."}, {"pk": 2835830, "translation": "NET", "book": 13, "chapter": 26, "verse": 13, "text": "They cast lots, both young and old, according to their families, to determine which gate they would be responsible for.", "comment": "tn Heb \u201cfor a gate and a gate,\u201d i.e., for each gate."}, {"pk": 2835831, "translation": "NET", "book": 13, "chapter": 26, "verse": 14, "text": "The lot for the east gate went to Shelemiah. They then cast lots for his son Zechariah, a wise adviser, and the lot for the north gate went to him.", "comment": "tn \u201cShelemiah\u201d is a variant of the name \u201cMeshelemiah\u201d (cf. 26:2)."}, {"pk": 2835832, "translation": "NET", "book": 13, "chapter": 26, "verse": 15, "text": "Obed-Edom was assigned the south gate, and his sons were assigned the storehouses."}, {"pk": 2835833, "translation": "NET", "book": 13, "chapter": 26, "verse": 16, "text": "Shuppim and Hosah were assigned the west gate, along with the Shalleketh gate on the upper road. One guard was adjacent to another.", "comment": "tn Heb \u201ca guard alongside a guard.\u201d"}, {"pk": 2835834, "translation": "NET", "book": 13, "chapter": 26, "verse": 17, "text": "Each day there were six Levites posted on the east, four on the north, and four on the south. At the storehouses they were posted in pairs."}, {"pk": 2835835, "translation": "NET", "book": 13, "chapter": 26, "verse": 18, "text": "At the court on the west there were four posted on the road and two at the court."}, {"pk": 2835836, "translation": "NET", "book": 13, "chapter": 26, "verse": 19, "text": "These were the divisions of the gatekeepers who were descendants of Korah and Merari."}, {"pk": 2835837, "translation": "NET", "book": 13, "chapter": 26, "verse": 20, "text": "Their fellow Levites were in charge of the storehouses in God\u2019s temple and the storehouses containing consecrated items.", "comment": "tn Or \u201ctreasuries.\u201d"}, {"pk": 2835838, "translation": "NET", "book": 13, "chapter": 26, "verse": 21, "text": "The descendants of Ladan, who were descended from Gershon through Ladan and were leaders of the families of Ladan the Gershonite, included Jehieli", "comment": "tn \u201cLadan\u201d is a variant of the name \u201cLibni\u201d (cf. 6:17).
tn \u201cJehieli\u201d is a variant of the name \u201cJehiel\u201d (cf. 23:8)."}, {"pk": 2835839, "translation": "NET", "book": 13, "chapter": 26, "verse": 22, "text": "and the sons of Jehieli, Zetham and his brother Joel. They were in charge of the storehouses in the LORD\u2019s temple."}, {"pk": 2835840, "translation": "NET", "book": 13, "chapter": 26, "verse": 23, "text": "As for the Amramites, Izharites, Hebronites, and Uzzielites:"}, {"pk": 2835841, "translation": "NET", "book": 13, "chapter": 26, "verse": 24, "text": "Shebuel son of Gershom, the son of Moses, was the supervisor of the storehouses.", "comment": "tn A number of English versions follow the LXX and Vulgate and read \u201cShubael\u201d here (e.g., NAB, NIV, NCV, CEV)."}, {"pk": 2835842, "translation": "NET", "book": 13, "chapter": 26, "verse": 25, "text": "His relatives through Eliezer included: Rehabiah his son, Jeshaiah his son, Joram his son, Zikri his son, and Shelomith his son.", "comment": "tc The marginal reading (Qere) is \u201cShelomith,\u201d while the consonantal text (Kethib) has \u201cShelomoth.\u201d"}, {"pk": 2835843, "translation": "NET", "book": 13, "chapter": 26, "verse": 26, "text": "Shelomith and his relatives were in charge of all the storehouses containing the consecrated items dedicated by King David, the family leaders who led units of a thousand and a hundred, and the army officers.", "comment": "tc The MT reads \u201cShelomoth\u201d; the name is spelled \u201cShelomith\u201d in the marginal reading (Qere) of v. 25."}, {"pk": 2835844, "translation": "NET", "book": 13, "chapter": 26, "verse": 27, "text": "They had dedicated some of the plunder taken in battles to be used for repairs on the LORD\u2019s temple."}, {"pk": 2835845, "translation": "NET", "book": 13, "chapter": 26, "verse": 28, "text": "They were also in charge of everything dedicated by Samuel the prophet, Saul son of Kish, Abner son of Ner, and Joab son of Zeruiah; Shelomith and his relatives were in charge of everything that had been dedicated.", "comment": "tn Or \u201cseer.\u201d"}, {"pk": 2835846, "translation": "NET", "book": 13, "chapter": 26, "verse": 29, "text": "As for the Izharites: Kenaniah and his sons were given responsibilities outside the temple as officers and judges over Israel.", "comment": "tn The words \u201cthe temple\u201d are supplied in the translation for clarification."}, {"pk": 2835847, "translation": "NET", "book": 13, "chapter": 26, "verse": 30, "text": "As for the Hebronites: Hashabiah and his relatives, 1,700 respected men, were assigned responsibilities in Israel west of the Jordan; they did the LORD\u2019s work and the king\u2019s service."}, {"pk": 2835848, "translation": "NET", "book": 13, "chapter": 26, "verse": 31, "text": "As for the Hebronites: Jeriah was the leader of the Hebronites according to the genealogical records. In the fortieth year of David\u2019s reign, they examined the records and discovered there were highly respected men in Jazer in Gilead.", "comment": "tn Heb \u201cand they were searched and there were found in them.\u201d"}, {"pk": 2835849, "translation": "NET", "book": 13, "chapter": 26, "verse": 32, "text": "Jeriah had 2,700 relatives who were respected family leaders. King David placed them in charge of the Reubenites, the Gadites, and the half-tribe of Manasseh; they took care of all matters pertaining to God and the king.", "comment": "tn Heb \u201cand his brothers, sons of respect, [were] 2,700, heads of fathers.\u201d
tn Heb \u201cwith respect to every matter of God and matter of the king.\u201d"}, {"pk": 2835850, "translation": "NET", "book": 13, "chapter": 27, "verse": 1, "text": "What follows is a list of Israelite family leaders and commanders of units of a thousand and a hundred, as well as their officers who served the king in various matters. Each division was assigned to serve for one month during the year; each consisted of 24,000 men.", "comment": "tn Heb \u201cand the sons of Israel according to their number, heads of the fathers and the commanders of the thousands and the hundreds and their officers who served the king with respect to every matter of the divisions, [that which] comes and goes out month by month according to all the months of the year, one division [was] twenty-four thousand.\u201d"}, {"pk": 2835851, "translation": "NET", "book": 13, "chapter": 27, "verse": 2, "text": "Jashobeam son of Zabdiel was in charge of the first division, which was assigned the first month. His division consisted of 24,000 men."}, {"pk": 2835852, "translation": "NET", "book": 13, "chapter": 27, "verse": 3, "text": "He was a descendant of Perez; he was in charge of all the army officers for the first month."}, {"pk": 2835853, "translation": "NET", "book": 13, "chapter": 27, "verse": 4, "text": "Dodai the Ahohite was in charge of the division assigned the second month; Mikloth was the next in rank. His division consisted of 24,000 men.", "comment": "tn Heb \u201cthe leader.\u201d"}, {"pk": 2835854, "translation": "NET", "book": 13, "chapter": 27, "verse": 5, "text": "The third army commander, assigned the third month, was Benaiah son of Jehoiada the priest. He was the leader of his division, which consisted of 24,000 men."}, {"pk": 2835855, "translation": "NET", "book": 13, "chapter": 27, "verse": 6, "text": "Benaiah was the leader of the thirty warriors and his division; his son was Ammizabad.", "comment": "tn Heb \u201cThat [was the] Benaiah [who was] a warrior of the thirty and over the thirty, and his division, Ammizabad his son.\u201d"}, {"pk": 2835856, "translation": "NET", "book": 13, "chapter": 27, "verse": 7, "text": "The fourth, assigned the fourth month, was Asahel, brother of Joab; his son Zebadiah succeeded him. His division consisted of 24,000 men.", "comment": "tn Heb \u201c[was] after him.\u201d"}, {"pk": 2835857, "translation": "NET", "book": 13, "chapter": 27, "verse": 8, "text": "The fifth, assigned the fifth month, was the commander Shamhuth the Izrahite. His division consisted of 24,000 men."}, {"pk": 2835858, "translation": "NET", "book": 13, "chapter": 27, "verse": 9, "text": "The sixth, assigned the sixth month, was Ira son of Ikkesh the Tekoite. His division consisted of 24,000 men."}, {"pk": 2835859, "translation": "NET", "book": 13, "chapter": 27, "verse": 10, "text": "The seventh, assigned the seventh month, was Helez the Pelonite, an Ephraimite. His division consisted of 24,000 men."}, {"pk": 2835860, "translation": "NET", "book": 13, "chapter": 27, "verse": 11, "text": "The eighth, assigned the eighth month, was Sibbekai the Hushathite, a Zerahite. His division consisted of 24,000 men."}, {"pk": 2835861, "translation": "NET", "book": 13, "chapter": 27, "verse": 12, "text": "The ninth, assigned the ninth month, was Abiezer the Anathothite, a Benjaminite. His division consisted of 24,000 men."}, {"pk": 2835862, "translation": "NET", "book": 13, "chapter": 27, "verse": 13, "text": "The tenth, assigned the tenth month, was Maharai the Netophathite, a Zerahite. His division consisted of 24,000 men."}, {"pk": 2835863, "translation": "NET", "book": 13, "chapter": 27, "verse": 14, "text": "The eleventh, assigned the eleventh month, was Benaiah the Pirathonite, an Ephraimite. His division consisted of 24,000 men."}, {"pk": 2835864, "translation": "NET", "book": 13, "chapter": 27, "verse": 15, "text": "The twelfth, assigned the twelfth month, was Heldai the Netophathite, a descendant of Othniel. His division consisted of 24,000 men."}, {"pk": 2835865, "translation": "NET", "book": 13, "chapter": 27, "verse": 16, "text": "The officers of the Israelite tribes: Eliezer son of Zikri was the leader of the Reubenites, Shephatiah son of Maacah led the Simeonites,"}, {"pk": 2835866, "translation": "NET", "book": 13, "chapter": 27, "verse": 17, "text": "Hashabiah son of Kemuel led the Levites, Zadok led the descendants of Aaron,"}, {"pk": 2835867, "translation": "NET", "book": 13, "chapter": 27, "verse": 18, "text": "Elihu, a brother of David, led Judah, Omri son of Michael led Issachar,"}, {"pk": 2835868, "translation": "NET", "book": 13, "chapter": 27, "verse": 19, "text": "Ishmaiah son of Obadiah led Zebulun, Jerimoth son of Azriel led Naphtali,"}, {"pk": 2835869, "translation": "NET", "book": 13, "chapter": 27, "verse": 20, "text": "Hoshea son of Azaziah led the Ephraimites, Joel son of Pedaiah led the half-tribe of Manasseh,"}, {"pk": 2835870, "translation": "NET", "book": 13, "chapter": 27, "verse": 21, "text": "Iddo son of Zechariah led the half-tribe of Manasseh in Gilead, Jaasiel son of Abner led Benjamin,"}, {"pk": 2835871, "translation": "NET", "book": 13, "chapter": 27, "verse": 22, "text": "Azarel son of Jeroham led Dan. These were the commanders of the Israelite tribes."}, {"pk": 2835872, "translation": "NET", "book": 13, "chapter": 27, "verse": 23, "text": "David did not count the males twenty years old and under, for the LORD had promised to make Israel as numerous as the stars in the sky."}, {"pk": 2835873, "translation": "NET", "book": 13, "chapter": 27, "verse": 24, "text": "Joab son of Zeruiah started to count the men but did not finish. God was angry with Israel because of this, so the number was not recorded in the scroll called The Annals of King David.", "comment": "tc The Hebrew text has \u201cin the number,\u201d but \u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b7\u05e8 (mispar) is probably dittographic \u2013 note that the same word appears immediately before this. The form should be emended to \u05d1\u05bc\u05b0\u05e1\u05b5\u05e4\u05b6\u05e8 (b\u00ffsefar, \u201cin the scroll\u201d).
tn Heb \u201canger was on Israel.\u201d"}, {"pk": 2835874, "translation": "NET", "book": 13, "chapter": 27, "verse": 25, "text": "Azmaveth son of Adiel was in charge of the king\u2019s storehouses; Jonathan son of Uzziah was in charge of the storehouses in the field, in the cities, in the towns, and in the towers."}, {"pk": 2835875, "translation": "NET", "book": 13, "chapter": 27, "verse": 26, "text": "Ezri son of Kelub was in charge of the field workers who farmed the land.", "comment": "tn Heb \u201cwith respect to the work of the land.\u201d The phrase refers to agricultural labor; see HALOT 776-77 s.v. \u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4."}, {"pk": 2835876, "translation": "NET", "book": 13, "chapter": 27, "verse": 27, "text": "Shimei the Ramathite was in charge of the vineyards; Zabdi the Shiphmite was in charge of the wine stored in the vineyards.", "comment": "tn Heb \u201cand over [that] which is in the vineyards, with respect to the storehouses of the wine, [was] Zabdi the Shiphmite.\u201d"}, {"pk": 2835877, "translation": "NET", "book": 13, "chapter": 27, "verse": 28, "text": "Baal-Hanan the Gederite was in charge of the olive and sycamore trees in the lowlands; Joash was in charge of the storehouses of olive oil.", "comment": "tn Or \u201cfoothills\u201d; Heb \u201cthe Shephelah.\u201d"}, {"pk": 2835878, "translation": "NET", "book": 13, "chapter": 27, "verse": 29, "text": "Shitrai the Sharonite was in charge of the cattle grazing in Sharon; Shaphat son of Adlai was in charge of the cattle in the valleys."}, {"pk": 2835879, "translation": "NET", "book": 13, "chapter": 27, "verse": 30, "text": "Obil the Ishmaelite was in charge of the camels; Jehdeiah the Meronothite was in charge of the donkeys."}, {"pk": 2835880, "translation": "NET", "book": 13, "chapter": 27, "verse": 31, "text": "Jaziz the Hagrite was in charge of the sheep. All these were the officials in charge of King David\u2019s property."}, {"pk": 2835881, "translation": "NET", "book": 13, "chapter": 27, "verse": 32, "text": "Jonathan, David\u2019s uncle, was a wise adviser and scribe; Jehiel son of Hacmoni cared for the king\u2019s sons.", "comment": "tn Heb \u201cwas an adviser, a man of insight, and a scribe.\u201d
tn Heb \u201c[was] with\u201d (so KJV, ASV); NASB \u201ctutored\u201d; NRSV \u201cattended\u201d; NLT \u201cwas responsible to teach.\u2019"}, {"pk": 2835882, "translation": "NET", "book": 13, "chapter": 27, "verse": 33, "text": "Ahithophel was the king\u2019s adviser; Hushai the Arkite was the king\u2019s confidant.", "comment": "tn Heb \u201cfriend.\u201d"}, {"pk": 2835883, "translation": "NET", "book": 13, "chapter": 27, "verse": 34, "text": "Ahithophel was succeeded by Jehoiada son of Benaiah and by Abiathar. Joab was the commanding general of the king\u2019s army."}, {"pk": 2835884, "translation": "NET", "book": 13, "chapter": 28, "verse": 1, "text": "David assembled in Jerusalem all the officials of Israel, including the commanders of the tribes, the commanders of the army divisions that served the king, the commanders of units of a thousand and a hundred, the officials who were in charge of all the property and livestock of the king and his sons, the eunuchs, and the warriors, including the most skilled of them.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835885, "translation": "NET", "book": 13, "chapter": 28, "verse": 2, "text": "King David rose to his feet and said: \u201cListen to me, my brothers and my people. I wanted to build a temple where the ark of the LORD\u2019s covenant could be placed as a footstool for our God. I have made the preparations for building it.", "comment": "tn Heb \u201cI, with my heart to build a house of rest for the ark of the covenant of the Lord and for a stool of the feet of our God.\u201d"}, {"pk": 2835886, "translation": "NET", "book": 13, "chapter": 28, "verse": 3, "text": "But God said to me, \u2018You must not build a temple to honor me, for you are a warrior and have spilled blood.\u2019", "comment": "tn Heb \u201cfor my name.\u201d"}, {"pk": 2835887, "translation": "NET", "book": 13, "chapter": 28, "verse": 4, "text": "The LORD God of Israel chose me out of my father\u2019s entire family to become king over Israel and have a permanent dynasty. Indeed, he chose Judah as leader, and my father\u2019s family within Judah, and then he picked me out from among my father\u2019s sons and made me king over all Israel.", "comment": "tn Heb \u201cout of all the house of my father to become king over all Israel permanently.\u201d
tn Heb \u201cand among the sons of my father he desired to make me king over all Israel.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2835888, "translation": "NET", "book": 13, "chapter": 28, "verse": 5, "text": "From all the many sons the LORD has given me, he chose Solomon my son to rule on his behalf over Israel.", "comment": "tn Heb \u201cfrom all my sons, for many sons the Lord has given to me, he chose Solomon my son to sit on the throne of the kingdom of the Lord over Israel.\u201d"}, {"pk": 2835889, "translation": "NET", "book": 13, "chapter": 28, "verse": 6, "text": "He said to me, \u2018Solomon your son is the one who will build my temple and my courts, for I have chosen him to become my son and I will become his father."}, {"pk": 2835890, "translation": "NET", "book": 13, "chapter": 28, "verse": 7, "text": "I will establish his kingdom permanently, if he remains committed to obeying my commands and regulations, as you are doing this day.\u2019", "comment": "tn Heb \u201cif he is strong to do my commands and my regulations like this day.\u201d"}, {"pk": 2835891, "translation": "NET", "book": 13, "chapter": 28, "verse": 8, "text": "So now, in the sight of all Israel, the LORD\u2019s assembly, and in the hearing of our God, I say this: Carefully observe all the commands of the LORD your God, so that you may possess this good land and may leave it as a permanent inheritance for your children after you.", "comment": "tn Heb \u201cWatch! Seek!\u201d
tn The words \u201cI say this\u201d are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2835892, "translation": "NET", "book": 13, "chapter": 28, "verse": 9, "text": "\u201cAnd you, Solomon my son, obey the God of your father and serve him with a submissive attitude and a willing spirit, for the LORD examines all minds and understands every motive of one\u2019s thoughts. If you seek him, he will let you find him, but if you abandon him, he will reject you permanently.", "comment": "tn Heb \u201che will allow himself to be found by you.\u201d
tn Heb \u201cwith a complete heart and a willing being.\u201d
tn Heb \u201cknow.\u201d"}, {"pk": 2835893, "translation": "NET", "book": 13, "chapter": 28, "verse": 10, "text": "Realize now that the LORD has chosen you to build a temple as his sanctuary. Be strong and do it!\u201d", "comment": "tn Heb \u201csee.\u201d"}, {"pk": 2835894, "translation": "NET", "book": 13, "chapter": 28, "verse": 11, "text": "David gave to his son Solomon the blueprints for the temple porch, its buildings, its treasuries, its upper areas, its inner rooms, and the room for atonement.", "comment": "tn Heb \u201cfor the porch.\u201d The word \u201ctemple\u201d was supplied in the translation for clarity.
tn Or \u201cstorerooms.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2835895, "translation": "NET", "book": 13, "chapter": 28, "verse": 12, "text": "He gave him the blueprints of all he envisioned for the courts of the LORD\u2019s temple, all the surrounding rooms, the storehouses of God\u2019s temple, and the storehouses for the holy items.", "comment": "tn The words \u201che gave him\u201d are supplied in the translation for clarity and for stylistic reasons.
tn Heb \u201cthe pattern of all which was in the spirit with him.\u201d"}, {"pk": 2835896, "translation": "NET", "book": 13, "chapter": 28, "verse": 13, "text": "He gave him the regulations for the divisions of priests and Levites, for all the assigned responsibilities within the LORD\u2019s temple, and for all the items used in the service of the LORD\u2019s temple.", "comment": "tn The words \u201che gave him the regulations\u201d are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2835897, "translation": "NET", "book": 13, "chapter": 28, "verse": 14, "text": "He gave him the prescribed weight for all the gold items to be used in various types of service in the LORD\u2019s temple, for all the silver items to be used in various types of service,", "comment": "tn Heb \u201cfor the gold, by the weight, for the gold, for all the items of service and service, for all the items of silver by weight for all the items of service and service.\u201d
tn The words \u201che gave him\u201d are supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2835898, "translation": "NET", "book": 13, "chapter": 28, "verse": 15, "text": "for the gold lampstands and their gold lamps, including the weight of each lampstand and its lamps, for the silver lampstands, including the weight of each lampstand and its lamps, according to the prescribed use of each lampstand,"}, {"pk": 2835899, "translation": "NET", "book": 13, "chapter": 28, "verse": 16, "text": "for the gold used in the display tables, including the amount to be used in each table, for the silver to be used in the silver tables,"}, {"pk": 2835900, "translation": "NET", "book": 13, "chapter": 28, "verse": 17, "text": "for the pure gold used for the meat forks, bowls, and jars, for the small gold bowls, including the weight for each bowl, for the small silver bowls, including the weight for each bowl,"}, {"pk": 2835901, "translation": "NET", "book": 13, "chapter": 28, "verse": 18, "text": "and for the refined gold of the incense altar. He gave him the blueprint for the seat of the gold cherubim that spread their wings and provide shelter for the ark of the LORD\u2019s covenant.", "comment": "tc The Hebrew text does not have \u201ctheir wings,\u201d but the word \u05db\u05bc\u05b0\u05e0\u05b8\u05e4\u05b7\u05d9\u05b4\u05dd (k\u00ffnafayim, \u201cwings\u201d) has probably been accidentally omitted by homoioteleuton. Note that the immediately preceding \u05dc\u05b0\u05e4\u05b9\u05e8\u05b0\u05e9\u05c2\u05b4\u05d9\u05dd (l\u00ffforsim) also ends in mem (\u05dd).
tn The words \u201che gave him\u201d are supplied in the translation for clarity and for stylistic reasons.
tc The Hebrew text reads \u05de\u05b6\u05e8\u05b0\u05db\u05bc\u05b8\u05d1\u05b8\u05d4 (merkavah, \u201cchariot\u201d), but the final he (\u05d4) is probably dittographic \u2013 note the prefixed he (\u05d4) on the immediately following word. It is preferable to read \u05de\u05b6\u05e8\u05b0\u05db\u05bc\u05b8\u05d1 (merkav, \u201cseat\u201d)."}, {"pk": 2835902, "translation": "NET", "book": 13, "chapter": 28, "verse": 19, "text": "David said, \u201cAll of this I put in writing as the LORD directed me and gave me insight regarding the details of the blueprints.\u201d", "comment": "tn Heb \u201cthe whole in writing from the hand of the Lord upon me, he gave insight [for] all the workings of the plan.\u201d
tn The words \u201cDavid said\u201d are supplied in the translation for clarification and for stylistic reasons."}, {"pk": 2835903, "translation": "NET", "book": 13, "chapter": 28, "verse": 20, "text": "David said to his son Solomon: \u201cBe strong and brave! Do it! Don\u2019t be afraid and don\u2019t panic! For the LORD God, my God, is with you. He will not leave you or abandon you before all the work for the service of the LORD\u2019s temple is finished.", "comment": "tn Or perhaps, \u201cdon\u2019t be discouraged.\u201d"}, {"pk": 2835904, "translation": "NET", "book": 13, "chapter": 28, "verse": 21, "text": "Here are the divisions of the priests and Levites who will perform all the service of God\u2019s temple. All the willing and skilled men are ready to assist you in all the work and perform their service. The officials and all the people are ready to follow your instructions.\u201d", "comment": "tn Heb \u201cand the officials and all the people to all your words.\u201d
tn Heb \u201cand with you in all work, for every willing [one] in skill for all service.\u201d"}, {"pk": 2835905, "translation": "NET", "book": 13, "chapter": 29, "verse": 1, "text": "King David said to the entire assembly: \u201cMy son Solomon, the one whom God has chosen, is just an inexperienced young man, and the task is great, for this palace is not for man, but for the LORD God.", "comment": "tn Heb \u201ca young man and tender.\u201d"}, {"pk": 2835906, "translation": "NET", "book": 13, "chapter": 29, "verse": 2, "text": "So I have made every effort to provide what is needed for the temple of my God, including the gold, silver, bronze, iron, wood, as well as a large amount of onyx, settings of antimony and other stones, all kinds of precious stones, and alabaster.", "comment": "tn Heb \u201cthe gold for the gold, and the silver for the silver, and the bronze for the bronze, and the iron for the iron, and the wood for the wood.\u201d
tn Heb \u201cand according to all my strength.\u201d"}, {"pk": 2835907, "translation": "NET", "book": 13, "chapter": 29, "verse": 3, "text": "Now, to show my commitment to the temple of my God, I donate my personal treasure of gold and silver to the temple of my God, in addition to all that I have already supplied for this holy temple."}, {"pk": 2835908, "translation": "NET", "book": 13, "chapter": 29, "verse": 4, "text": "This includes 3,000 talents of gold from Ophir and 7,000 talents of refined silver for overlaying the walls of the buildings,", "comment": "tn See the note on the word \u201ctalents\u201d in 19:6. Using the \u201clight\u201d standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, David had supplied 101 tons (91,800 kg) of gold and 235.5 tons (214,200 kg) of silver."}, {"pk": 2835909, "translation": "NET", "book": 13, "chapter": 29, "verse": 5, "text": "for gold and silver items, and for all the work of the craftsmen. Who else wants to contribute to the LORD today?\u201d"}, {"pk": 2835910, "translation": "NET", "book": 13, "chapter": 29, "verse": 6, "text": "The leaders of the families, the leaders of the Israelite tribes, the commanders of units of a thousand and a hundred, and the supervisors of the king\u2019s work contributed willingly."}, {"pk": 2835911, "translation": "NET", "book": 13, "chapter": 29, "verse": 7, "text": "They donated for the service of God\u2019s temple 5,000 talents and ten thousand darics of gold, 10,000 talents of silver, 18,000 talents of bronze, and 100,000 talents of iron.", "comment": "tn On the \u201cdaric\u201d as a unit of measure, see BDB 204 s.v. \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05de\u05d5\u05b9\u05df. Some have regarded the daric as a minted coin, perhaps even referring to the Greek drachma, but this is less likely.sn The daric was a unit of weight perhaps equal to between 8 and 9 grams (just under one-third of an ounce), so 10,000 darics of gold would weigh between 80 and 90 kilograms (between 176 and 198 pounds).
tn See the note on the word \u201ctalents\u201d in 19:6. Using the \u201clight\u201d standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, the people donated 168.3 tons (153,000 kg) of gold, 336.5 tons (306,000 kg) of silver, 605.7 tons (550,800 kg) of bronze, and 3,365 tons (3,060,000 kg) of iron."}, {"pk": 2835912, "translation": "NET", "book": 13, "chapter": 29, "verse": 8, "text": "All who possessed precious stones donated them to the treasury of the LORD\u2019s temple, which was under the supervision of Jehiel the Gershonite.", "comment": "tn The word \u201cprecious\u201d is supplied in the translation for clarification."}, {"pk": 2835913, "translation": "NET", "book": 13, "chapter": 29, "verse": 9, "text": "The people were delighted with their donations, for they contributed to the LORD with a willing attitude; King David was also very happy.", "comment": "tn Heb \u201cwas rejoiced with great joy.\u201d
tn Heb \u201cwith a complete heart.\u201d"}, {"pk": 2835914, "translation": "NET", "book": 13, "chapter": 29, "verse": 10, "text": "David praised the LORD before the entire assembly: \u201cO LORD God of our father Israel, you deserve praise forevermore!", "comment": "tn Heb \u201cassembly, and David said.\u201d The words \u201cand David said\u201d are redundant according to contemporary English style and have not been included in the translation."}, {"pk": 2835915, "translation": "NET", "book": 13, "chapter": 29, "verse": 11, "text": "O LORD, you are great, mighty, majestic, magnificent, glorious, and sovereign over all the sky and earth! You have dominion and exalt yourself as the ruler of all.", "comment": "tn Heb \u201chead.\u201d
tn The words \u201cand sovereign\u201d are added in the translation for clarification and for stylistic reasons."}, {"pk": 2835916, "translation": "NET", "book": 13, "chapter": 29, "verse": 12, "text": "You are the source of wealth and honor; you rule over all. You possess strength and might to magnify and give strength to all.", "comment": "tn Heb \u201cwealth and honor [are] from before you.\u201d
tn Heb \u201cand in your hand [is] strength and might and in your hand to magnify and to give strength to all.\u201d"}, {"pk": 2835917, "translation": "NET", "book": 13, "chapter": 29, "verse": 13, "text": "Now, our God, we give thanks to you and praise your majestic name!"}, {"pk": 2835918, "translation": "NET", "book": 13, "chapter": 29, "verse": 14, "text": "\u201cBut who am I and who are my people, that we should be in a position to contribute this much? Indeed, everything comes from you, and we have simply given back to you what is yours.", "comment": "tn Heb \u201cthat we should retain strength to contribute like this.\u201d
tn Heb \u201cand from you we have given to you.\u201d"}, {"pk": 2835919, "translation": "NET", "book": 13, "chapter": 29, "verse": 15, "text": "For we are resident foreigners and nomads in your presence, like all our ancestors; our days are like a shadow on the earth, without security.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 18, 20).
tn Or perhaps \u201chope.\u201d"}, {"pk": 2835920, "translation": "NET", "book": 13, "chapter": 29, "verse": 16, "text": "O LORD our God, all this wealth, which we have collected to build a temple for you to honor your holy name, comes from you; it all belongs to you."}, {"pk": 2835921, "translation": "NET", "book": 13, "chapter": 29, "verse": 17, "text": "I know, my God, that you examine thoughts and are pleased with integrity. With pure motives I contribute all this; and now I look with joy as your people who have gathered here contribute to you.", "comment": "tn Heb \u201cwith integrity of heart.\u201d
tn Heb \u201ca heart.\u201d"}, {"pk": 2835922, "translation": "NET", "book": 13, "chapter": 29, "verse": 18, "text": "O LORD God of our ancestors Abraham, Isaac, and Israel, maintain the motives of your people and keep them devoted to you.", "comment": "tn Heb \u201ckeep this permanently with respect to the motive of the thoughts of the heart of your people, and make firm their heart to you.\u201d"}, {"pk": 2835923, "translation": "NET", "book": 13, "chapter": 29, "verse": 19, "text": "Make my son Solomon willing to obey your commands, rules, and regulations, and to complete building the palace for which I have made preparations.\u201d", "comment": "tn Heb \u201cand to Solomon my son give a complete heart to keep your commands, your rules and your regulations, and to do everything, and to build the palace [for] which I have prepared.\u201d"}, {"pk": 2835924, "translation": "NET", "book": 13, "chapter": 29, "verse": 20, "text": "David told the entire assembly: \u201cPraise the LORD your God!\u201d So the entire assembly praised the LORD God of their ancestors; they bowed down and stretched out flat on the ground before the LORD and the king."}, {"pk": 2835925, "translation": "NET", "book": 13, "chapter": 29, "verse": 21, "text": "The next day they made sacrifices and offered burnt sacrifices to the LORD (1,000 bulls, 1,000 rams, 1,000 lambs), along with their accompanying drink offerings and many other sacrifices for all Israel."}, {"pk": 2835926, "translation": "NET", "book": 13, "chapter": 29, "verse": 22, "text": "They held a feast before the LORD that day and celebrated. Then they designated Solomon, David\u2019s son, as king a second time; before the LORD they anointed him as ruler and Zadok as priest.", "comment": "tn Heb \u201cwith great joy.\u201d
sn See 1 Chr 23:1, where David had previously designated Solomon as king over Israel.
tn Heb \u201cthey ate and drank.\u201d"}, {"pk": 2835927, "translation": "NET", "book": 13, "chapter": 29, "verse": 23, "text": "Solomon sat on the LORD\u2019s throne as king in place of his father David; he was successful and all Israel was loyal to him.", "comment": "tn Heb \u201clistened to him.\u201d"}, {"pk": 2835928, "translation": "NET", "book": 13, "chapter": 29, "verse": 24, "text": "All the officers and warriors, as well as all of King David\u2019s sons, pledged their allegiance to King Solomon.", "comment": "tn Heb \u201cplaced a hand under Solomon the king.\u201d"}, {"pk": 2835929, "translation": "NET", "book": 13, "chapter": 29, "verse": 25, "text": "The LORD greatly magnified Solomon before all Israel and bestowed on him greater majesty than any king of Israel before him.", "comment": "tn Heb \u201cand gave to him glory of kingship which there was not concerning every king before him over Israel.\u201d"}, {"pk": 2835930, "translation": "NET", "book": 13, "chapter": 29, "verse": 26, "text": "David son of Jesse reigned over all Israel."}, {"pk": 2835931, "translation": "NET", "book": 13, "chapter": 29, "verse": 27, "text": "He reigned over Israel forty years; he reigned in Hebron seven years and in Jerusalem thirty-three years.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835932, "translation": "NET", "book": 13, "chapter": 29, "verse": 28, "text": "He died at a good old age, having enjoyed long life, wealth, and honor. His son Solomon succeeded him.", "comment": "tn Heb \u201csatisfied with days, wealth, and honor.\u201d"}, {"pk": 2835933, "translation": "NET", "book": 13, "chapter": 29, "verse": 29, "text": "King David\u2019s accomplishments, from start to finish, are recorded in the Annals of Samuel the prophet, the Annals of Nathan the prophet, and the Annals of Gad the prophet.", "comment": "tn Heb \u201cand the events of David the king, the former and the latter, look they are written in the annals of Samuel the seer, and in the annals of Nathan the prophet, and in the annals of Gad the seer.\u201d"}, {"pk": 2835934, "translation": "NET", "book": 13, "chapter": 29, "verse": 30, "text": "Recorded there are all the facts about his reign and accomplishments, and an account of the events that involved him, Israel, and all the neighboring kingdoms.", "comment": "tn Heb \u201cwith all his reign and his might, and the times which passed over him and over Israel and over all the kingdoms of the lands.\u201d"}, {"pk": 2835935, "translation": "NET", "book": 14, "chapter": 1, "verse": 1, "text": "Solomon son of David solidified his royal authority, for the LORD his God was with him and magnified him greatly.", "comment": "tn Heb \u201cand Solomon son of David strengthened himself over his kingdom.\u201d
tn The disjunctive clause (note the vav [\u05d5] + subject pattern) probably has a causal nuance here."}, {"pk": 2835936, "translation": "NET", "book": 14, "chapter": 1, "verse": 2, "text": "Solomon addressed all Israel, including those who commanded units of a thousand and a hundred, the judges, and all the leaders of all Israel who were heads of families."}, {"pk": 2835937, "translation": "NET", "book": 14, "chapter": 1, "verse": 3, "text": "Solomon and the entire assembly went to the worship center in Gibeon, for the tent where they met God was located there, which Moses the LORD\u2019s servant had made in the wilderness.", "comment": "tn Or \u201chigh place.\u201d
tn Heb \u201cthe tent of meeting of God.\u201d"}, {"pk": 2835938, "translation": "NET", "book": 14, "chapter": 1, "verse": 4, "text": "(Now David had brought up the ark of God from Kiriath Jearim to the place he had prepared for it, for he had pitched a tent for it in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835939, "translation": "NET", "book": 14, "chapter": 1, "verse": 5, "text": "But the bronze altar made by Bezalel son of Uri, son of Hur, was in front of the LORD\u2019s tabernacle. Solomon and the entire assembly prayed to him there.)", "comment": "sn The tabernacle was located in Gibeon; see 1 Chr 21:29.
tn Heb \u201csought [or \u201cinquired of\u201d] him.\u201d"}, {"pk": 2835940, "translation": "NET", "book": 14, "chapter": 1, "verse": 6, "text": "Solomon went up to the bronze altar before the LORD which was at the meeting tent, and he offered up a thousand burnt sacrifices."}, {"pk": 2835941, "translation": "NET", "book": 14, "chapter": 1, "verse": 7, "text": "That night God appeared to Solomon and said to him, \u201cTell me what I should give you.\u201d", "comment": "tn Or \u201crevealed himself.\u201d
tn Heb \u201cask.\u201d"}, {"pk": 2835942, "translation": "NET", "book": 14, "chapter": 1, "verse": 8, "text": "Solomon replied to God, \u201cYou demonstrated great loyalty to my father David and have made me king in his place.", "comment": "tn Heb \u201cdid.\u201d"}, {"pk": 2835943, "translation": "NET", "book": 14, "chapter": 1, "verse": 9, "text": "Now, LORD God, may your promise to my father David be realized, for you have made me king over a great nation as numerous as the dust of the earth.", "comment": "tn Heb \u201cyou word.\u201d
tn Or \u201cbe firm, established.\u201d"}, {"pk": 2835944, "translation": "NET", "book": 14, "chapter": 1, "verse": 10, "text": "Now give me wisdom and discernment so I can effectively lead this nation. Otherwise no one is able to make judicial decisions for this great nation of yours.\u201d", "comment": "tn Heb \u201cso I may go out before this nation and come in.\u201d The expression \u201cgo out\u2026and come in\u201d here means \u201cto lead\u201d (see HALOT 425 s.v. \u05d9\u05e6\u05d0 qal.4).
tn The cohortative with prefixed vav (\u05d5) following the imperative here indicates purpose/result.
tn Heb \u201cfor.\u201d The word \u201cotherwise\u201d is used to reflect the logical sense of the statement.
tn Heb \u201cwho is able?\u201d The rhetorical question anticipates the answer, \u201cno one.\u201d
tn Heb \u201cto judge.\u201d
tn Heb \u201cthese numerous people of yours.\u201d"}, {"pk": 2835945, "translation": "NET", "book": 14, "chapter": 1, "verse": 11, "text": "God said to Solomon, \u201cBecause you desire this, and did not ask for riches, wealth, and honor, or for vengeance on your enemies, and because you did not ask for long life, but requested wisdom and discernment so you can make judicial decisions for my people over whom I have made you king,", "comment": "tn Heb \u201cbecause this was in your heart.\u201d
tn Heb \u201cmany days.\u201d
tn Heb \u201cthe life of those who hate you.\u201d"}, {"pk": 2835946, "translation": "NET", "book": 14, "chapter": 1, "verse": 12, "text": "you are granted wisdom and discernment. Furthermore I am giving you riches, wealth, and honor surpassing that of any king before or after you.\u201d", "comment": "tn Heb \u201cwisdom and discernment are given to you.\u201d
tn Heb \u201cwhich was not so for the kings who were before you, and after you there will not be so.\u201d"}, {"pk": 2835947, "translation": "NET", "book": 14, "chapter": 1, "verse": 13, "text": "Solomon left the meeting tent at the worship center in Gibeon and went to Jerusalem, where he reigned over Israel.", "comment": "tn Heb \u201cand Solomon came from the high place which was in Gibeon [to] Jerusalem, from before the tent of meeting, and he reigned over Israel.\u201d"}, {"pk": 2835948, "translation": "NET", "book": 14, "chapter": 1, "verse": 14, "text": "Solomon accumulated chariots and horses. He had 1,400 chariots and 12,000 horses. He kept them in assigned cities and in Jerusalem.", "comment": "tn Heb \u201che placed them in the chariot cities and with the king in Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cgathered.\u201d"}, {"pk": 2835949, "translation": "NET", "book": 14, "chapter": 1, "verse": 15, "text": "The king made silver and gold as plentiful in Jerusalem as stones; cedar was as plentiful as sycamore fig trees are in the lowlands.", "comment": "tn The words \u201cas plentiful\u201d are supplied in the translation for clarification.
tn Heb \u201cas the sycamore fig trees which are in the Shephelah.\u201d
tn Heb \u201che made.\u201d"}, {"pk": 2835950, "translation": "NET", "book": 14, "chapter": 1, "verse": 16, "text": "Solomon acquired his horses from Egypt and from Que; the king\u2019s traders purchased them from Que.", "comment": "sn Because Que is also mentioned, some prefer to see 1 Kgs 10:28\u201329 as a reference to Mutsur. Que and Mutsur were located in Cilicia or Cappadocia (in modern southern Turkey). See HALOT 625 s.v. \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd."}, {"pk": 2835951, "translation": "NET", "book": 14, "chapter": 1, "verse": 17, "text": "They paid 600 silver pieces for each chariot from Egypt, and 150 silver pieces for each horse. They also sold chariots and horses to all the kings of the Hittites and to the kings of Syria.", "comment": "tn Heb \u201cand they brought up and brought out from Egypt a chariot for 600 silver (pieces), and a horse for 150, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.\u201d"}, {"pk": 2835952, "translation": "NET", "book": 14, "chapter": 2, "verse": 1, "text": "(1:18) Solomon ordered a temple to be built to honor the LORD, as well as a royal palace for himself.", "comment": "sn Beginning with 2:1, the verse numbers through 2:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:1 ET = 1:18 HT, 2:2 ET = 2:1 HT, 2:3 ET = 2:2 HT, etc., through 2:18 ET = 2:17 HT. Beginning with 3:1 the verse numbers in the ET and HT are again the same.
tn Heb \u201cand Solomon said to build a house for the name of the Lord and house for his kingship.\u201d"}, {"pk": 2835953, "translation": "NET", "book": 14, "chapter": 2, "verse": 2, "text": "(2:1) Solomon had 70,000 common laborers and 80,000 stonecutters in the hills, in addition to 3,600 supervisors.", "comment": "tc The parallel text of MT in 1 Kgs 5:16 has \u201cthirty-six hundred,\u201d but some Greek mss there read \u201cthirty-six hundred\u201d in agreement with 2 Chr 2:2, 18.tn Heb \u201cand 3,600 supervisors over them.\u201d
tn Heb \u201ccounted,\u201d perhaps \u201cconscripted\u201d (so NAB, NIV, NRSV).
tn Heb \u201ccarriers of loads.\u201d
tn Or \u201cquarry workers\u201d; Heb \u201ccutters\u201d (probably referring to stonecutters)."}, {"pk": 2835954, "translation": "NET", "book": 14, "chapter": 2, "verse": 3, "text": "Solomon sent a message to King Huram of Tyre: \u201cHelp me as you did my father David, when you sent him cedar logs for the construction of his palace.", "comment": "tn Heb \u201ccedars.\u201d The word \u201clogs\u201d has been supplied in the translation for clarity.
tn The words \u201chelp me\u201d are supplied in the translation for clarification and stylistic reasons.
tn Heb \u201cto build for him a house to live in it.\u201d
tn Heb \u201cHuram.\u201d Some medieval Hebrew mss, along with the LXX, Syriac, and Vulgate spell the name \u201cHiram,\u201d agreeing with 1 Chr 14:1. \u201cHuram\u201d is a variant spelling referring to the same individual.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2835955, "translation": "NET", "book": 14, "chapter": 2, "verse": 4, "text": "Look, I am ready to build a temple to honor the LORD my God and to dedicate it to him in order to burn fragrant incense before him, to set out the bread that is regularly displayed, and to offer burnt sacrifices each morning and evening, and on Sabbaths, new moon festivals, and at other times appointed by the LORD our God. This is something Israel must do on a permanent basis.", "comment": "tn Heb \u201cand the regular display.\u201d
tn Heb \u201cfor the name of.\u201d
tn Heb \u201cpermanently [is] this upon Israel.\u201d"}, {"pk": 2835956, "translation": "NET", "book": 14, "chapter": 2, "verse": 5, "text": "I will build a great temple, for our God is greater than all gods."}, {"pk": 2835957, "translation": "NET", "book": 14, "chapter": 2, "verse": 6, "text": "Of course, who can really build a temple for him, since the sky and the highest heavens cannot contain him? Who am I that I should build him a temple! It will really be only a place to offer sacrifices before him.", "comment": "tn Heb \u201cWho retains strength to build for him a house, for the heavens and the heavens of heavens do not contain him? And who am I that I should build for him a house, except to sacrifice before him?\u201d
tn Or \u201cheavens\u201d (also in v. 12). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2835958, "translation": "NET", "book": 14, "chapter": 2, "verse": 7, "text": "\u201cNow send me a man who is skilled in working with gold, silver, bronze, and iron, as well as purple, crimson, and violet colored fabrics, and who knows how to engrave. He will work with my skilled craftsmen here in Jerusalem and Judah, whom my father David provided.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2835959, "translation": "NET", "book": 14, "chapter": 2, "verse": 8, "text": "Send me cedars, evergreens, and algum trees from Lebanon, for I know your servants are adept at cutting down trees in Lebanon. My servants will work with your servants", "comment": "tn This is probably a variant name for almug trees; see 9:10\u201311 and the parallel passage in 1 Kgs 10:11\u201312; cf. NLT. One or the other probably arose through metathesis of letters.
tn Heb \u201cknow.\u201d"}, {"pk": 2835960, "translation": "NET", "book": 14, "chapter": 2, "verse": 9, "text": "to supply me with large quantities of timber, for I am building a great, magnificent temple."}, {"pk": 2835961, "translation": "NET", "book": 14, "chapter": 2, "verse": 10, "text": "Look, I will pay your servants who cut the timber 20,000 kors of ground wheat, 20,000 kors of barley, 120,000 gallons of wine, and 120,000 gallons of olive oil.\u201d", "comment": "tn Heb \u201c20,000 baths\u201d (also a second time later in this verse). A bath was a liquid measure roughly equivalent to six gallons (about 22 liters), so this was a quantity of about 120,000 gallons (440,000 liters).
sn As a unit of dry measure a kor was roughly equivalent to six bushels (about 220 liters)."}, {"pk": 2835962, "translation": "NET", "book": 14, "chapter": 2, "verse": 11, "text": "King Huram of Tyre sent this letter to Solomon: \u201cBecause the LORD loves his people, he has made you their king.\u201d", "comment": "tn Heb \u201cHuram\u201d (also in v. 12). Some medieval Hebrew mss, along with the LXX, Syriac, and Vulgate spell the name \u201cHiram,\u201d agreeing with 1 Chr 14:1. \u201cHuram\u201d is a variant spelling referring to the same individual."}, {"pk": 2835963, "translation": "NET", "book": 14, "chapter": 2, "verse": 12, "text": "Huram also said, \u201cWorthy of praise is the LORD God of Israel, who made the sky and the earth! He has given David a wise son who has discernment and insight and will build a temple for the LORD, as well as a royal palace for himself.", "comment": "tn Heb \u201cwho has given to David a wise son [who] knows discernment and insight, who will build a house for the Lord and house for his kingship.\u201d"}, {"pk": 2835964, "translation": "NET", "book": 14, "chapter": 2, "verse": 13, "text": "Now I am sending you Huram Abi, a skilled and capable man,", "comment": "sn The name Huram Abi means \u201cHuram [is] my father.\u201d"}, {"pk": 2835965, "translation": "NET", "book": 14, "chapter": 2, "verse": 14, "text": "whose mother is a Danite and whose father is a Tyrian. He knows how to work with gold, silver, bronze, iron, stones, and wood, as well as purple, violet, white, and crimson fabrics. He knows how to do all kinds of engraving and understands any design given to him. He will work with your skilled craftsmen and the skilled craftsmen of my lord David your father.", "comment": "tn Heb \u201ca son of a woman from the daughters of Dan, and his father a man of Tyre.\u201d"}, {"pk": 2835966, "translation": "NET", "book": 14, "chapter": 2, "verse": 15, "text": "Now let my lord send to his servants the wheat, barley, olive oil, and wine he has promised;"}, {"pk": 2835967, "translation": "NET", "book": 14, "chapter": 2, "verse": 16, "text": "we will get all the timber you need from Lebanon and bring it in raft-like bundles by sea to Joppa. You can then haul it on up to Jerusalem.\u201d", "comment": "tn Heb \u201cto you,\u201d but this phrase has not been translated for stylistic reasons \u2013 it is somewhat redundant.
tn Or \u201con rafts.\u201d See the note at 1 Kgs 5:9.
tn Heb \u201cand we will cut down trees from Lebanon according to all your need.\u201d"}, {"pk": 2835968, "translation": "NET", "book": 14, "chapter": 2, "verse": 17, "text": "Solomon took a census of all the male resident foreigners in the land of Israel, after the census his father David had taken. There were 153,600 in all.", "comment": "tn Heb \u201ccounted.\u201d"}, {"pk": 2835969, "translation": "NET", "book": 14, "chapter": 2, "verse": 18, "text": "He designated 70,000 as common laborers, 80,000 as stonecutters in the hills, and 3,600 as supervisors to make sure the people completed the work.", "comment": "tn Heb \u201ccarriers of loads.\u201d
tn Heb \u201cand thirty-six hundred [as] supervisors to compel the people to work.\u201d
tn Heb \u201cmade.\u201d
tn Or \u201cquarry workers\u201d; Heb \u201ccutters\u201d (probably referring to stonecutters)."}, {"pk": 2835970, "translation": "NET", "book": 14, "chapter": 3, "verse": 1, "text": "Solomon began building the LORD\u2019s temple in Jerusalem on Mount Moriah, where the LORD had appeared to his father David. This was the place that David prepared at the threshing floor of Ornan the Jebusite.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn In 2 Sam 24:16 this individual is called \u05d0\u05b2\u05e8\u05b7\u05d5\u05b0\u05e0\u05b8\u05d0 (\u201cAravna\u201d; traditionally \u201cAraunah\u201d). The form of the name found here also occurs in 1 Chr 21:15; 18\u201328."}, {"pk": 2835971, "translation": "NET", "book": 14, "chapter": 3, "verse": 2, "text": "He began building on the second day of the second month of the fourth year of his reign.", "comment": "sn This would be April-May, 966 b.c. by modern reckoning."}, {"pk": 2835972, "translation": "NET", "book": 14, "chapter": 3, "verse": 3, "text": "Solomon laid the foundation for God\u2019s temple; its length (determined according to the old standard of measure) was 90 feet, and its width 30 feet.", "comment": "tn Heb \u201cand these are the founding of Solomon to build the house of God.\u201d
tn Heb \u201cthe length [in] cubits by the former measure was sixty cubits, and a width of twenty cubits.\u201d Assuming a length of 18 inches (45 cm) for the standard cubit, the length of the foundation would be 90 feet (27 m) and its width 30 feet (9 m)."}, {"pk": 2835973, "translation": "NET", "book": 14, "chapter": 3, "verse": 4, "text": "The porch in front of the main hall was 30 feet long, corresponding to the width of the temple, and its height was 30 feet. He plated the inside with pure gold.", "comment": "tc The Hebrew text has \u201cone hundred and twenty cubits,\u201d i.e. (assuming a cubit of 18 inches) 180 feet (54 m). An ancient Greek witness and the Syriac version read \u201ctwenty cubits,\u201d i.e., 30 feet (9 m). It is likely that \u05de\u05b5\u05d0\u05b8\u05d4 (me\u2019ah, \u201ca hundred\u201d), is a corruption of an original \u05d0\u05b7\u05de\u05bc\u05d5\u05b9\u05ea (\u2019ammot, \u201ccubits\u201d).
tc Heb \u201cand the porch which was in front of the length corresponding to the width of the house, twenty cubits.\u201d The phrase \u05d4\u05b5\u05d9\u05db\u05b7\u05dc \u05d4\u05b7\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (heykhal habbayit, \u201cthe main hall of the temple,\u201d which appears in the parallel account in 1 Kgs 6:3) has been accidentally omitted by homoioarcton after \u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (\u2019al-p\u00ffney, \u201cin front of\u201d). Note that the following form, \u05d4\u05b8\u05d0\u05b9\u05e8\u05b6\u05da\u05b0 (ha\u2019orekh, \u201cthe length\u201d), also begins with the Hebrew letter he (\u05d4). A scribe\u2019s eye probably jumped from the initial he on \u05d4\u05b5\u05d9\u05db\u05b7\u05dc to the initial he on \u05d4\u05b8\u05d0\u05b9\u05e8\u05b6\u05da\u05b0, leaving out the intervening letters in the process."}, {"pk": 2835974, "translation": "NET", "book": 14, "chapter": 3, "verse": 5, "text": "He paneled the main hall with boards made from evergreen trees and plated it with fine gold, decorated with palm trees and chains.", "comment": "tn Heb \u201cwood of evergreens.\u201d
tn Heb \u201ccovered.\u201d
tn Heb \u201cthe large house.\u201d
tn Heb \u201cand he put up on it palm trees and chains.\u201d"}, {"pk": 2835975, "translation": "NET", "book": 14, "chapter": 3, "verse": 6, "text": "He decorated the temple with precious stones; the gold he used came from Parvaim.", "comment": "tn Heb \u201cand he plated the house [with] precious stone for beauty, and the gold was the gold of Parvaim.\u201dsn The location of Parvaim, the source of the gold for Solomon\u2019s temple, is uncertain. Some have identified it with modern Farwa in Yemen; others relate it to the Sanskrit parvam and understand it to be a general term for the regions east of Palestine."}, {"pk": 2835976, "translation": "NET", "book": 14, "chapter": 3, "verse": 7, "text": "He overlaid the temple\u2019s rafters, thresholds, walls and doors with gold; he carved decorative cherubim on the walls."}, {"pk": 2835977, "translation": "NET", "book": 14, "chapter": 3, "verse": 8, "text": "He made the most holy place; its length was 30 feet, corresponding to the width of the temple, and its width 30 feet. He plated it with 600 talents of fine gold.", "comment": "tc Heb \u201ctwenty cubits.\u201d Some suggest adding, \u201cand its height twenty cubits\u201d (see 1 Kgs 6:20). The phrase could have been omitted by homoioteleuton.
tn Heb \u201cthe house of the holy place of holy places.\u201d
tn Heb \u201ctwenty cubits.\u201d Assuming a cubit of 18 inches (45 cm), this would give a length of 30 feet (9 m).
tn The Hebrew word \u05db\u05bc\u05b4\u05db\u05bc\u05b7\u05e8 (kikar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the \u201ctalent\u201d weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the \u201clight\u201d standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold plating was 40,380 lbs. (18,360 kg)."}, {"pk": 2835978, "translation": "NET", "book": 14, "chapter": 3, "verse": 9, "text": "The gold nails weighed 50 shekels; he also plated the upper areas with gold."}, {"pk": 2835979, "translation": "NET", "book": 14, "chapter": 3, "verse": 10, "text": "In the most holy place he made two images of cherubim and plated them with gold."}, {"pk": 2835980, "translation": "NET", "book": 14, "chapter": 3, "verse": 11, "text": "The combined wing span of the cherubs was 30 feet. One of the first cherub\u2019s wings was seven and one-half feet long and touched one wall of the temple; its other wing was also seven and one-half feet long and touched one of the second cherub\u2019s wings.", "comment": "tn Heb \u201cthe wing of the one was five cubits from the touching of the wall of the house, and the other wing was five cubits from the touching of the wing of the other cherub.\u201d Assuming a cubit of 18 inches (45 cm), each wing would have been 7.5 feet (2.25 m) long.
tn Heb \u201cand the wings of the cherubs, their length was twenty cubits.\u201d Assuming a cubit of 18 inches (45 cm), the wingspan of the cherubs would have been 30 feet (9 m)."}, {"pk": 2835981, "translation": "NET", "book": 14, "chapter": 3, "verse": 12, "text": "Likewise one of the second cherub\u2019s wings was seven and one-half feet long and touched the other wall of the temple; its other wing was also seven and one-half feet long and touched one of the first cherub\u2019s wings.", "comment": "tn Heb \u201cand the wing of the one (\u05d4\u05b8\u05d0\u05b6\u05d7\u05b8\u05d3, ha\u2019ekhad, \u201cthe one\u201d; this should probably be emended to \u05d4\u05b8\u05d0\u05b7\u05d7\u05b5\u05e8, ha\u2019akher, \u201cthe other\u201d) cherub was five cubits, touching the wall of the house, and the other wing was five cubits, clinging to the wing of the other cherub.\u201d"}, {"pk": 2835982, "translation": "NET", "book": 14, "chapter": 3, "verse": 13, "text": "The combined wingspan of these cherubim was 30 feet. They stood upright, facing inward.", "comment": "tn Heb \u201cand they were standing on their feet, with their faces to the house.\u201d An alternative translation of the last clause would be, \u201cwith their faces to the main hall.\u201d
tn Heb \u201cthe wings of these cherubs were spreading twenty cubits.\u201d"}, {"pk": 2835983, "translation": "NET", "book": 14, "chapter": 3, "verse": 14, "text": "He made the curtain out of violet, purple, crimson, and white fabrics, and embroidered on it decorative cherubim."}, {"pk": 2835984, "translation": "NET", "book": 14, "chapter": 3, "verse": 15, "text": "In front of the temple he made two pillars which had a combined length of 52\u00c2\u00bd feet, with each having a plated capital seven and one-half feet high.", "comment": "tn Heb \u201cand he made before the house two pillars, thirty-five cubits [in] length, and the plated capital which was on its top [was] five cubits.\u201d The significance of the measure \u201cthirty-five cubits\u201d (52.5 feet or 15.75 m, assuming a cubit of 18 inches) for the \u201clength\u201d of the pillars is uncertain. According to 1 Kgs 7:15, each pillar was eighteen cubits (27 feet or 8.1 m) high. Perhaps the measurement given here was taken with the pillars lying end-to-end on the ground before they were set up.
sn The figure given here appears to refer to the combined length of both pillars (perhaps when laid end-to-end on the ground prior to being set up; cf. v. 17); the figure given for the height of the pillars in 1 Kgs 7:15, 2 Kgs 25:17, and Jer 52:21 is half this (i.e., eighteen cubits).
tc The Syriac reads \u201ceighteen cubits\u201d (twenty-seven feet). This apparently reflects an attempt at harmonization with 1 Kgs 7:15, 2 Kgs 25:17, and Jer 52:21."}, {"pk": 2835985, "translation": "NET", "book": 14, "chapter": 3, "verse": 16, "text": "He made ornamental chains and put them on top of the pillars. He also made one hundred pomegranate-shaped ornaments and arranged them within the chains.", "comment": "tn The Hebrew text adds here, \u201cin the inner sanctuary,\u201d but the description at this point is of the pillars, not the inner sanctuary."}, {"pk": 2835986, "translation": "NET", "book": 14, "chapter": 3, "verse": 17, "text": "He set up the pillars in front of the temple, one on the right side and the other on the left. He named the one on the right Jachin, and the one on the left Boaz.", "comment": "tn The name \u201cJachin\u201d appears to be a verbal form and probably means, \u201che establishes.\u201d
tn Or \u201cone on the south and the other on the north.\u201d
tn The meaning of the name \u201cBoaz\u201d is uncertain. For various proposals, see BDB 126-27 s.v. \u05d1\u05bc\u05b9\u05e2\u05b7\u05d6. One attractive option is to revocalize the name as\u05d1\u05b0\u05bc\u05e2\u05b9\u05d6 (b\u00ff\u2019oz, \u201cin strength\u201d) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, \u201che establishes [it] in strength.\u201d"}, {"pk": 2835987, "translation": "NET", "book": 14, "chapter": 4, "verse": 1, "text": "He made a bronze altar, 30 feet long, 30 feet wide, and 15 feet high.", "comment": "tn Heb \u201cten cubits.\u201d Assuming a cubit of 18 inches (45 cm), the height would have been 15 feet (4.5 m).
tn Heb \u201ctwenty cubits.\u201d Assuming a cubit of 18 inches (45 cm), the length would have been 30 feet (9 m).
tn Heb \u201ctwenty cubits.\u201d"}, {"pk": 2835988, "translation": "NET", "book": 14, "chapter": 4, "verse": 2, "text": "He also made the big bronze basin called \u201cThe Sea.\u201d It measured 15 feet from rim to rim, was circular in shape, and stood seven and one-half feet high. Its circumference was 45 feet.", "comment": "tn Heb \u201cHe made the sea, cast.\u201dsn The large bronze basin known as \u201cThe Sea\u201d was mounted on twelve bronze bulls and contained water for the priests to bathe themselves (see v. 6; cf. Exod 30:17\u201321).
tn Heb \u201cten cubits.\u201d Assuming a cubit of 18 inches (45 cm), the diameter would have been 15 feet (4.5 m).
tn Heb \u201cfive cubits.\u201d Assuming a cubit of 18 inches (45 cm), the height would have been 7.5 feet (2.25 m).
tn Heb \u201cand a measuring line went around it thirty cubits all around.\u201d"}, {"pk": 2835989, "translation": "NET", "book": 14, "chapter": 4, "verse": 3, "text": "Images of bulls were under it all the way around, ten every eighteen inches all the way around. The bulls were in two rows and had been cast with \u201cThe Sea.\u201d", "comment": "tn Heb \u201cten every cubit.\u201d"}, {"pk": 2835990, "translation": "NET", "book": 14, "chapter": 4, "verse": 4, "text": "\u201cThe Sea\u201d stood on top of twelve bulls. Three faced northward, three westward, three southward, and three eastward. \u201cThe Sea\u201d was placed on top of them, and they all faced outward.", "comment": "tn Heb \u201call their hindquarters were toward the inside.\u201d"}, {"pk": 2835991, "translation": "NET", "book": 14, "chapter": 4, "verse": 5, "text": "It was four fingers thick and its rim was like that of a cup shaped like a lily blossom. It could hold 18,000 gallons.", "comment": "tn Heb \u201c3,000 baths\u201d (note that the capacity is given in 1 Kings 7:26 as \u201c2,000 baths\u201d). A bath was a liquid measure roughly equivalent to six gallons (about 22 liters), so 3,000 baths was a quantity of about 18,000 gallons (66,000 liters)."}, {"pk": 2835992, "translation": "NET", "book": 14, "chapter": 4, "verse": 6, "text": "He made ten washing basins; he put five on the south side and five on the north side. In them they rinsed the items used for burnt sacrifices; the priests washed in \u201cThe Sea.\u201d"}, {"pk": 2835993, "translation": "NET", "book": 14, "chapter": 4, "verse": 7, "text": "He made ten gold lampstands according to specifications and put them in the temple, five on the right and five on the left."}, {"pk": 2835994, "translation": "NET", "book": 14, "chapter": 4, "verse": 8, "text": "He made ten tables and set them in the temple, five on the right and five on the left. He also made one hundred gold bowls."}, {"pk": 2835995, "translation": "NET", "book": 14, "chapter": 4, "verse": 9, "text": "He made the courtyard of the priests and the large enclosure and its doors; he plated their doors with bronze.", "comment": "tn Heb \u201cand the doors for the enclosure.\u201d"}, {"pk": 2835996, "translation": "NET", "book": 14, "chapter": 4, "verse": 10, "text": "He put \u201cThe Sea\u201d on the south side, in the southeast corner."}, {"pk": 2835997, "translation": "NET", "book": 14, "chapter": 4, "verse": 11, "text": "Huram Abi made the pots, shovels, and bowls. He finished all the work on God\u2019s temple he had been assigned by King Solomon.", "comment": "tn Heb \u201cHuram,\u201d but here this refers to Huram Abi (2 Chr 2:13). The complete name has been used in the translation to avoid possible confusion with King Huram of Tyre.
tn Heb \u201cHuram finished doing all the work which he did for King Solomon [on] the house of God.\u201d"}, {"pk": 2835998, "translation": "NET", "book": 14, "chapter": 4, "verse": 12, "text": "He made the two pillars, the two bowl-shaped tops of the pillars, the latticework for the bowl-shaped tops of the two pillars,", "comment": "tn The words \u201che made\u201d are added for stylistic reasons."}, {"pk": 2835999, "translation": "NET", "book": 14, "chapter": 4, "verse": 13, "text": "the four hundred pomegranate-shaped ornaments for the latticework of the two pillars (each latticework had two rows of these ornaments at the bowl-shaped top of the pillar),"}, {"pk": 2836000, "translation": "NET", "book": 14, "chapter": 4, "verse": 14, "text": "the ten movable stands with their ten basins,", "comment": "tc The Hebrew text has \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah, \u201che made\u201d), which is probably a corruption of \u05e2\u05b2\u05e9\u05c2\u05b8\u05e8\u05b8\u05d4 (\u2019asarah, \u201cten\u201d; see 1 Kgs 7:43).
tc The Hebrew text has \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah, \u201che made\u201d), which is probably a corruption of \u05e2\u05b6\u05e9\u05c2\u05b6\u05e8 (\u2019eser, \u201cten\u201d; see 1 Kgs 7:43)."}, {"pk": 2836001, "translation": "NET", "book": 14, "chapter": 4, "verse": 15, "text": "the big bronze basin called \u201cThe Sea\u201d with its twelve bulls underneath,"}, {"pk": 2836002, "translation": "NET", "book": 14, "chapter": 4, "verse": 16, "text": "and the pots, shovels, and meat forks. All the items King Solomon assigned Huram Abi to make for the LORD\u2019s temple were made from polished bronze.", "comment": "tc Some prefer to read here \u201cbowls,\u201d see v. 11 and 1 Kgs 7:45.
tn Heb \u201cHuram Abi made for King Solomon [for] the house of the Lord.\u201d"}, {"pk": 2836003, "translation": "NET", "book": 14, "chapter": 4, "verse": 17, "text": "The king had them cast in earthen foundries in the region of the Jordan between Succoth and Zarethan.", "comment": "tn Or perhaps, \u201cmolds.\u201d"}, {"pk": 2836004, "translation": "NET", "book": 14, "chapter": 4, "verse": 18, "text": "Solomon made so many of these items they did not weigh the bronze.", "comment": "tn Heb \u201cSolomon made all these items in great abundance; the weight of the bronze was not sought.\u201d"}, {"pk": 2836005, "translation": "NET", "book": 14, "chapter": 4, "verse": 19, "text": "Solomon also made these items for God\u2019s temple: the gold altar, the tables on which the Bread of the Presence was kept,", "comment": "tn Heb \u201cthe bread of the face/presence.\u201dsn This bread offered to God was viewed as a perpetual offering to God. See Lev 24:5\u20139."}, {"pk": 2836006, "translation": "NET", "book": 14, "chapter": 4, "verse": 20, "text": "the pure gold lampstands and their lamps which burned as specified at the entrance to the inner sanctuary,"}, {"pk": 2836007, "translation": "NET", "book": 14, "chapter": 4, "verse": 21, "text": "the pure gold flower-shaped ornaments, lamps, and tongs,"}, {"pk": 2836008, "translation": "NET", "book": 14, "chapter": 4, "verse": 22, "text": "the pure gold trimming shears, basins, pans, and censers, and the gold door sockets for the inner sanctuary (the most holy place) and for the doors of the main hall of the temple."}, {"pk": 2836009, "translation": "NET", "book": 14, "chapter": 5, "verse": 1, "text": "When Solomon had finished constructing the LORD\u2019s temple, he put the holy items that belonged to his father David (the silver, gold, and all the other articles) in the treasuries of God\u2019s temple."}, {"pk": 2836010, "translation": "NET", "book": 14, "chapter": 5, "verse": 2, "text": "Then Solomon convened Israel\u2019s elders \u2014 all the leaders of the Israelite tribes and families \u2014 in Jerusalem, so they could witness the transferal of the ark of the covenant of the LORD from the City of David (that is, Zion).", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201cThen Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).\u201d"}, {"pk": 2836011, "translation": "NET", "book": 14, "chapter": 5, "verse": 3, "text": "All the men of Israel assembled before the king during the festival in the seventh month.", "comment": "sn The seventh month would be September-October in modern reckoning.
sn This festival in the seventh month was the Feast of Tabernacles, see Lev 23:34."}, {"pk": 2836012, "translation": "NET", "book": 14, "chapter": 5, "verse": 4, "text": "When all Israel\u2019s elders had arrived, the Levites lifted the ark."}, {"pk": 2836013, "translation": "NET", "book": 14, "chapter": 5, "verse": 5, "text": "The priests and Levites carried the ark, the tent where God appeared to his people, and all the holy items in the tent.", "comment": "tn Heb \u201cthe tent of assembly.\u201dsn See Exod 33:7\u201311.
tn Heb \u201cand they carried the ark of the Lord\u2026. The priests and the Levites carried them.\u201d"}, {"pk": 2836014, "translation": "NET", "book": 14, "chapter": 5, "verse": 6, "text": "Now King Solomon and all the Israelites who had assembled with him went on ahead of the ark and sacrificed more sheep and cattle than could be counted or numbered.", "comment": "tn Heb \u201cAnd King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.\u201d"}, {"pk": 2836015, "translation": "NET", "book": 14, "chapter": 5, "verse": 7, "text": "The priests brought the ark of the covenant of the LORD to its assigned place in the inner sanctuary of the temple, in the most holy place under the wings of the cherubs.", "comment": "tn The word \u201cassigned\u201d is supplied in the translation for clarification."}, {"pk": 2836016, "translation": "NET", "book": 14, "chapter": 5, "verse": 8, "text": "The cherubs\u2019 wings extended over the place where the ark sat; the cherubs overshadowed the ark and its poles.", "comment": "sn These poles were used to carry the ark. The Levites were to carry it with the poles on their shoulders. See Exod 25:13\u201315; 1 Chr 15:15."}, {"pk": 2836017, "translation": "NET", "book": 14, "chapter": 5, "verse": 9, "text": "The poles were so long their ends extending out from the ark were visible from in front of the inner sanctuary, but they could not be seen from beyond that point. They have remained there to this very day.", "comment": "tn Heb \u201cthey could not be seen outside.\u201d"}, {"pk": 2836018, "translation": "NET", "book": 14, "chapter": 5, "verse": 10, "text": "There was nothing in the ark except the two tablets Moses had placed there in Horeb. (It was there that the LORD made an agreement with the Israelites after he brought them out of the land of Egypt.)", "comment": "tn Heb \u201cin Horeb where.\u201d
sn Horeb is another name for Mount Sinai (cf. Exod 3:1)."}, {"pk": 2836019, "translation": "NET", "book": 14, "chapter": 5, "verse": 11, "text": "The priests left the holy place. All the priests who participated had consecrated themselves, no matter which division they represented.", "comment": "tn Heb \u201cIndeed [or \u201cfor\u201d] all the priests who were found consecrated themselves without guarding divisions.\u201d
tn Heb \u201cand when the priests went from the holy place.\u201d The syntactical relationship of this temporal clause to the following context is unclear. Perhaps the thought is completed in v. 14 after a lengthy digression."}, {"pk": 2836020, "translation": "NET", "book": 14, "chapter": 5, "verse": 12, "text": "All the Levites who were musicians, including Asaph, Heman, Jeduthun, and their sons and relatives, wore linen. They played cymbals and stringed instruments as they stood east of the altar. They were accompanied by 120 priests who blew trumpets."}, {"pk": 2836021, "translation": "NET", "book": 14, "chapter": 5, "verse": 13, "text": "The trumpeters and musicians played together, praising and giving thanks to the LORD. Accompanied by trumpets, cymbals, and other instruments, they loudly praised the LORD, singing: \u201cCertainly he is good; certainly his loyal love endures!\u201d Then a cloud filled the LORD\u2019s temple.", "comment": "tn Heb \u201clike one were the trumpeters and the musicians, causing one voice to be heard, praising and giving thanks to the Lord, and while raising a voice with trumpets and with cymbals and with instruments of music, and while praising the Lord.\u201d
tn Heb \u201cand the house was filled with a cloud, the house of the Lord.\u201d"}, {"pk": 2836022, "translation": "NET", "book": 14, "chapter": 5, "verse": 14, "text": "The priests could not carry out their duties because of the cloud; the LORD\u2019s splendor filled God\u2019s temple.", "comment": "tn Heb \u201cwere not able to stand to serve.\u201d"}, {"pk": 2836023, "translation": "NET", "book": 14, "chapter": 6, "verse": 1, "text": "Then Solomon said, \u201cThe LORD has said that he lives in thick darkness."}, {"pk": 2836024, "translation": "NET", "book": 14, "chapter": 6, "verse": 2, "text": "O LORD, I have built a lofty temple for you, a place where you can live permanently.\u201d", "comment": "tn The words \u201cO Lord\u201d do not appear in the Hebrew text, but they are supplied in the translation for clarification; Solomon addresses the Lord in prayer at this point."}, {"pk": 2836025, "translation": "NET", "book": 14, "chapter": 6, "verse": 3, "text": "Then the king turned around and pronounced a blessing over the whole Israelite assembly as they stood there.", "comment": "tn Heb \u201cturned his face.\u201d
tn Heb \u201cand he blessed all the assembly of Israel, and all the assembly of Israel was standing.\u201d"}, {"pk": 2836026, "translation": "NET", "book": 14, "chapter": 6, "verse": 4, "text": "He said, \u201cThe LORD God of Israel is worthy of praise because he has fulfilled what he promised my father David.", "comment": "tn The Hebrew text reads, \u201cfulfilled by his hand,\u201d but the phrase \u201cby his hand\u201d is somewhat redundant in contemporary English and has not been translated.
tn The Hebrew text reads, \u201cpromised by his mouth,\u201d but the phrase \u201cby his mouth\u201d is somewhat redundant in contemporary English and has not been translated."}, {"pk": 2836027, "translation": "NET", "book": 14, "chapter": 6, "verse": 5, "text": "He told David, \u2018Since the day I brought my people out of the land of Egypt, I have not chosen a city from all the tribes of Israel to build a temple in which to live. Nor did I choose a man as leader of my people Israel.", "comment": "tn Heb \u201csaying.\u201d
tn Heb \u201cto build a house for my name to be there.\u201d Here \u201cname\u201d is used by metonymy for the Lord himself, and thus the expression \u201cto be there\u201d refers to his taking up residence there (hence the translation, \u201ca temple in which to live\u201d). In this case the temple is referred to as a \u201chouse\u201d where the Lord himself can reside."}, {"pk": 2836028, "translation": "NET", "book": 14, "chapter": 6, "verse": 6, "text": "But now I have chosen Jerusalem as a place to live, and I have chosen David to lead my people Israel.\u2019", "comment": "tn Heb for my name to be there.\u201d See also the note on the word \u201clive\u201d in v. 5."}, {"pk": 2836029, "translation": "NET", "book": 14, "chapter": 6, "verse": 7, "text": "Now my father David had a strong desire to build a temple to honor the LORD God of Israel.", "comment": "tn Heb \u201cand it was with the heart of David my father to build a house for the name of the Lord God of Israel.\u201dsn On the significance of the Lord\u2019s \u201cname,\u201d see the note on the word \u201clive\u201d in v. 5."}, {"pk": 2836030, "translation": "NET", "book": 14, "chapter": 6, "verse": 8, "text": "The LORD told my father David, \u2018It is right for you to have a strong desire to build a temple to honor me.", "comment": "tn Heb \u201cBecause it was with your heart to build a house for my name, you did well that it was with your heart.\u201d"}, {"pk": 2836031, "translation": "NET", "book": 14, "chapter": 6, "verse": 9, "text": "But you will not build the temple; your very own son will build the temple for my honor.\u2019", "comment": "tn Heb \u201cyour son, the one who came out of your body, he will build the temple for my name.\u201d"}, {"pk": 2836032, "translation": "NET", "book": 14, "chapter": 6, "verse": 10, "text": "The LORD has kept the promise he made. I have taken my father David\u2019s place and have occupied the throne of Israel, as the LORD promised. I have built this temple for the honor of the LORD God of Israel"}, {"pk": 2836033, "translation": "NET", "book": 14, "chapter": 6, "verse": 11, "text": "and set up in it a place for the ark containing the covenant the LORD made with the Israelites.\u201d"}, {"pk": 2836034, "translation": "NET", "book": 14, "chapter": 6, "verse": 12, "text": "He stood before the altar of the LORD in front of the entire assembly of Israel and spread out his hands."}, {"pk": 2836035, "translation": "NET", "book": 14, "chapter": 6, "verse": 13, "text": "Solomon had made a bronze platform and had placed it in the middle of the enclosure. It was seven and one-half feet long, seven and one-half feet wide, and four and one-half feet high. He stood on it and then got down on his knees in front of the entire assembly of Israel. He spread out his hands toward the sky,", "comment": "tn Heb \u201cfive cubits.\u201d Assuming a cubit of 18 inches (45 cm), the length would have been 7.5 feet (2.25 m).
tn Heb \u201cthree cubits.\u201d Assuming a cubit of 18 inches (45 cm), the height would have been 4.5 feet (1.35 m).
tn Heb \u201cfive cubits.\u201d"}, {"pk": 2836036, "translation": "NET", "book": 14, "chapter": 6, "verse": 14, "text": "and prayed: \u201cO LORD God of Israel, there is no god like you in heaven or on earth! You maintain covenantal loyalty to your servants who obey you with sincerity.", "comment": "tn Heb \u201cone who keeps the covenant and the loyal love.\u201d
tn Heb \u201cwho walk before you with all their heart.\u201d
tn Heb \u201csaid.\u201d"}, {"pk": 2836037, "translation": "NET", "book": 14, "chapter": 6, "verse": 15, "text": "You have kept your word to your servant, my father David; this very day you have fulfilled what you promised.", "comment": "tn Heb \u201c[you] who kept to your servant David my father that which you spoke to him.\u201d
tn Heb \u201cyou spoke by your mouth and by your hand you fulfilled, as this day.\u201d"}, {"pk": 2836038, "translation": "NET", "book": 14, "chapter": 6, "verse": 16, "text": "Now, O LORD God of Israel, keep the promise you made to your servant, my father David, when you said, \u2018You will never fail to have a successor ruling before me on the throne of Israel, provided that your descendants watch their step and obey my law as you have done.\u2019", "comment": "tn Heb \u201cguard their way by walking in my law as you have walked before me.\u201d
tn Heb \u201cthere will not be cut off from you a man from before me sitting on the throne of Israel.\u201d"}, {"pk": 2836039, "translation": "NET", "book": 14, "chapter": 6, "verse": 17, "text": "Now, O LORD God of Israel, may the promise you made to your servant David be realized.", "comment": "tn Or \u201cprove to be reliable.\u201d"}, {"pk": 2836040, "translation": "NET", "book": 14, "chapter": 6, "verse": 18, "text": "\u201cGod does not really live with humankind on the earth! Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built!", "comment": "tn Heb \u201cIndeed, can God really live with mankind on the earth?\u201d The rhetorical question expects the answer, \u201cOf course not,\u201d the force of which is reflected in the translation \u201cGod does not really live with mankind on the earth.\u201d"}, {"pk": 2836041, "translation": "NET", "book": 14, "chapter": 6, "verse": 19, "text": "But respond favorably to your servant\u2019s prayer and his request for help, O LORD my God. Answer the desperate prayer your servant is presenting to you.", "comment": "tn Heb \u201cpraying before you.\u201d
tn Heb \u201cturn to.\u201d
tn Heb \u201cby listening to.\u201d
tn Heb \u201cthe loud cry and the prayer.\u201d"}, {"pk": 2836042, "translation": "NET", "book": 14, "chapter": 6, "verse": 20, "text": "Night and day may you watch over this temple, the place where you promised you would live. May you answer your servant\u2019s prayer for this place.", "comment": "tn Heb \u201cso your eyes might be open toward this house night and day, toward the place about which you said, \u2018My name will be there.\u2019\u201d
tn Heb \u201cby listening to the prayer which your servant is praying concerning this place.\u201d"}, {"pk": 2836043, "translation": "NET", "book": 14, "chapter": 6, "verse": 21, "text": "Respond to the requests of your servant and your people Israel for this place. Hear from your heavenly dwelling place and respond favorably and forgive.", "comment": "tn Heb \u201clisten to the requests of your servant and your people Israel which they are praying concerning this place.\u201d
tn Heb \u201chear and forgive.\u201d"}, {"pk": 2836044, "translation": "NET", "book": 14, "chapter": 6, "verse": 22, "text": "\u201cWhen someone is accused of sinning against his neighbor and the latter pronounces a curse on the alleged offender before your altar in this temple,", "comment": "tn Heb \u201cand if the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.\u201d"}, {"pk": 2836045, "translation": "NET", "book": 14, "chapter": 6, "verse": 23, "text": "listen from heaven and make a just decision about your servants\u2019 claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve.", "comment": "tn Heb \u201cand you, hear [from] heaven and act and judge your servants by repaying the guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.\u201d"}, {"pk": 2836046, "translation": "NET", "book": 14, "chapter": 6, "verse": 24, "text": "\u201cIf your people Israel are defeated by an enemy because they sinned against you, then if they come back to you, renew their allegiance to you, and pray for your help before you in this temple,", "comment": "tn Heb \u201cand they pray and ask for help.\u201d
tn Or \u201care struck down before an enemy.\u201d
tn Heb \u201cconfess [or perhaps, \u201cpraise\u201d] your name.\u201d"}, {"pk": 2836047, "translation": "NET", "book": 14, "chapter": 6, "verse": 25, "text": "then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to them and their ancestors.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 31, 38)."}, {"pk": 2836048, "translation": "NET", "book": 14, "chapter": 6, "verse": 26, "text": "\u201cThe time will come when the skies are shut up tightly and no rain falls because your people sinned against you. When they direct their prayers toward this place, renew their allegiance to you, and turn away from their sin because you punish them,", "comment": "tn The Hebrew text reads \u201cbecause you answer them,\u201d as if the verb is from \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201canswer\u201d). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as \u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05b5\u05dd (t\u00ff\u2019annem, \u201cyou afflict them\u201d), a Piel verb form from the homonym \u05e2\u05b8\u05e0\u05b8\u05d4 (\u201cafflict\u201d).
tn Heb \u201cwhen.\u201d In the Hebrew text vv. 26\u201327a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
tn Or \u201cheavens\u201d (also in v. 12). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context.
tn Heb \u201cthey.\u201d
tn Heb \u201cconfess [or perhaps, \u201cpraise\u201d] your name.\u201d"}, {"pk": 2836049, "translation": "NET", "book": 14, "chapter": 6, "verse": 27, "text": "then listen from heaven and forgive the sin of your servants, your people Israel. Certainly you will then teach them the right way to live and send rain on your land that you have given your people to possess.", "comment": "tn Heb \u201cthe good way in which they should walk.\u201d
tn The present translation understands \u05db\u05bc\u05b4\u05d9 (ki) in an emphatic or asseverative sense (\u201cCertainly\u201d). Other translation have \u201cindeed\u201d (NASB), \u201cwhen\u201d (NRSV), \u201cso\u201d (NEB), or leave the word untranslated (NIV).
tn Or \u201cfor an inheritance.\u201d"}, {"pk": 2836050, "translation": "NET", "book": 14, "chapter": 6, "verse": 28, "text": "\u201cThe time will come when the land suffers from a famine, a plague, blight, and disease, or a locust invasion, or when their enemy lays siege to the cities of the land, or when some other type of plague or epidemic occurs.", "comment": "tn Actually two Hebrew words appear here, both of which are usually (but not always) taken as referring to locusts. Perhaps different stages of growth or different varieties are in view, but this is uncertain. NEB has \u201clocusts new-sloughed or fully grown\u201d; NASB has \u201clocust or grasshopper\u201d; NIV has \u201clocusts or grasshoppers\u201d; NRSV has \u201clocust, or caterpillar.\u201d
tn Heb \u201cin the land, his gates.\u201d"}, {"pk": 2836051, "translation": "NET", "book": 14, "chapter": 6, "verse": 29, "text": "When all your people Israel pray and ask for help, as they acknowledge their intense pain and spread out their hands toward this temple,", "comment": "tn Heb \u201cevery prayer, every request for help which will be to all the people, to all your people Israel.\u201d
tn Heb \u201cwhich they know, each his pain and his affliction.\u201d"}, {"pk": 2836052, "translation": "NET", "book": 14, "chapter": 6, "verse": 30, "text": "then listen from your heavenly dwelling place, forgive their sin, and act favorably toward each one based on your evaluation of their motives. (Indeed you are the only one who can correctly evaluate the motives of all people.)", "comment": "tn The words \u201ctheir sin\u201d are not in the Hebrew text, but are supplied for clarification.
tn Heb \u201cand act and give to each one according to all his ways because you know his heart.\u201d In the Hebrew text vv. 28\u201330a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.
tn Heb \u201cIndeed you know, you alone, the heart of all the sons of mankind.\u201d"}, {"pk": 2836053, "translation": "NET", "book": 14, "chapter": 6, "verse": 31, "text": "Then they will honor you by obeying you throughout their lifetimes as they live on the land you gave to our ancestors.", "comment": "tn Heb \u201call the days [in] which.\u201d
tn Heb \u201cfear.\u201d
tn Heb \u201cby walking in your ways.\u201d"}, {"pk": 2836054, "translation": "NET", "book": 14, "chapter": 6, "verse": 32, "text": "\u201cForeigners, who do not belong to your people Israel, will come from a distant land because of your great reputation and your ability to accomplish mighty deeds; they will come and direct their prayers toward this temple.", "comment": "tn Heb \u201cyour great name.\u201d The word \u201cname\u201d sometimes refers to one\u2019s reputation or honor (thus the translation here, \u201cyour great reputation\u201d).
tn Heb \u201cand your strong hand and your outstretched arm.\u201d"}, {"pk": 2836055, "translation": "NET", "book": 14, "chapter": 6, "verse": 33, "text": "Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. Then all the nations of the earth will acknowledge your reputation, obey you like your people Israel do, and recognize that this temple I built belongs to you.", "comment": "tn Heb \u201cfear.\u201d
tn Heb \u201cand do all which the foreigner calls to [i.e., \u201crequests of\u201d] you.\u201d
tn Heb \u201cname.\u201d See the note on \u201creputation\u201d in v. 32.
tn Heb \u201cthat your name is called over this house which I built.\u201d The Hebrew idiom \u201ccall the name over\u201d indicates ownership. See 2 Sam 12:28."}, {"pk": 2836056, "translation": "NET", "book": 14, "chapter": 6, "verse": 34, "text": "\u201cWhen you direct your people to march out and fight their enemies, and they direct their prayers to you toward this chosen city and this temple I built for your honor,", "comment": "tn Heb \u201cWhen your people go out for battle against their enemies in the way which you send them.\u201d
tn Heb \u201ctoward this city which you have chosen and the house which I built for your name.\u201d"}, {"pk": 2836057, "translation": "NET", "book": 14, "chapter": 6, "verse": 35, "text": "then listen from heaven to their prayers for help and vindicate them.", "comment": "tn Heb \u201cand accomplish their justice.\u201d
tn Heb \u201ctheir prayer and their request for help.\u201d"}, {"pk": 2836058, "translation": "NET", "book": 14, "chapter": 6, "verse": 36, "text": "\u201cThe time will come when your people will sin against you (for there is no one who is sinless!) and you will be angry at them and deliver them over to their enemies, who will take them as prisoners to their land, whether far away or close by.", "comment": "tn Heb \u201cthey\u201d; the referent (God\u2019s people) has been specified in the translation for clarity."}, {"pk": 2836059, "translation": "NET", "book": 14, "chapter": 6, "verse": 37, "text": "When your people come to their senses in the land where they are held prisoner, they will repent and beg for your mercy in the land of their imprisonment, admitting, \u2018We have sinned and gone astray , we have done evil!\u2019", "comment": "tn Or \u201cstop and reflect\u201d; Heb \u201cbring back to their heart.\u201d
tn Heb \u201cthey\u201d; the referent (God\u2019s people) has been specified in the translation for clarity.
tn Or \u201cdone wrong.\u201d"}, {"pk": 2836060, "translation": "NET", "book": 14, "chapter": 6, "verse": 38, "text": "When they return to you with all their heart and being in the land where they are held prisoner and direct their prayers toward the land you gave to their ancestors, your chosen city, and the temple I built for your honor,", "comment": "tn Or \u201csoul.\u201d
tn Heb \u201cyour name.\u201d The word \u201cname\u201d sometimes refers to one\u2019s reputation or honor (thus the translation here, \u201cyour honor\u201d)."}, {"pk": 2836061, "translation": "NET", "book": 14, "chapter": 6, "verse": 39, "text": "then listen from your heavenly dwelling place to their prayers for help, vindicate them, and forgive your sinful people.", "comment": "tn Heb \u201ctheir prayer and their requests for help.\u201d
tn Heb \u201cand accomplish their justice.\u201d"}, {"pk": 2836062, "translation": "NET", "book": 14, "chapter": 6, "verse": 40, "text": "\u201cNow, my God, may you be attentive and responsive to the prayers offered in this place.", "comment": "tn Heb \u201cMay your eyes be open and your ears attentive to the prayer of this place.\u201d"}, {"pk": 2836063, "translation": "NET", "book": 14, "chapter": 6, "verse": 41, "text": "Now ascend, O LORD God, to your resting place, you and the ark of your strength! May your priests, O LORD God, experience your deliverance! May your loyal followers rejoice in the prosperity you give!", "comment": "tn Heb \u201cbe clothed with deliverance.\u201d
tn Heb \u201cand may your loyal ones rejoice in good.\u201d"}, {"pk": 2836064, "translation": "NET", "book": 14, "chapter": 6, "verse": 42, "text": "O LORD God, do not reject your chosen ones! Remember the faithful promises you made to your servant David!\u201d", "comment": "tc Heb \u201cdo not turn away the face of your anointed ones.\u201d Many medieval Hebrew mss, as well as the ancient versions, read the singular, \u201cyour anointed,\u201d which would probably refer to Solomon specifically, rather than the people."}, {"pk": 2836065, "translation": "NET", "book": 14, "chapter": 7, "verse": 1, "text": "When Solomon finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the LORD\u2019s splendor filled the temple.", "comment": "tn Or \u201cthe sky.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2836066, "translation": "NET", "book": 14, "chapter": 7, "verse": 2, "text": "The priests were unable to enter the LORD\u2019s temple because the LORD\u2019s splendor filled the LORD\u2019s temple."}, {"pk": 2836067, "translation": "NET", "book": 14, "chapter": 7, "verse": 3, "text": "When all the Israelites saw the fire come down and the LORD\u2019s splendor over the temple, they got on their knees with their faces downward toward the pavement. They worshiped and gave thanks to the LORD, saying, \u201cCertainly he is good; certainly his loyal love endures!\u201d", "comment": "tn The word \u201csaying\u201d is supplied in the translation for stylistic reasons."}, {"pk": 2836068, "translation": "NET", "book": 14, "chapter": 7, "verse": 4, "text": "The king and all the people were presenting sacrifices to the LORD."}, {"pk": 2836069, "translation": "NET", "book": 14, "chapter": 7, "verse": 5, "text": "King Solomon sacrificed 22,000 cattle and 120,000 sheep. Then the king and all the people dedicated God\u2019s temple."}, {"pk": 2836070, "translation": "NET", "book": 14, "chapter": 7, "verse": 6, "text": "The priests stood in their assigned spots, along with the Levites who had the musical instruments used for praising the LORD. (These were the ones King David made for giving thanks to the LORD and which were used by David when he offered praise, saying, \u201cCertainly his loyal love endures.\u201d) Opposite the Levites, the priests were blowing the trumpets, while all Israel stood there.", "comment": "tn Heb \u201cwhich David the king made to give thanks to the Lord, for lasting is his loyal love, when David praised by them.\u201d
tn Heb \u201cand the priests were standing at their posts, and the Levites with the instruments of music of the Lord.\u201d
tn Heb \u201copposite them\u201d; the referent (the Levites) has been specified in the translation for clarity."}, {"pk": 2836071, "translation": "NET", "book": 14, "chapter": 7, "verse": 7, "text": "Solomon consecrated the middle of the courtyard that is in front of the LORD\u2019s temple. He offered burnt sacrifices, grain offerings, and the fat from the peace offerings there, because the bronze altar that Solomon had made was too small to hold all these offerings.", "comment": "tc The Hebrew text omits reference to the grain offerings at this point, but note that they are included both in the list in the second half of the verse (see note on \u201cofferings\u201d at the end of this verse) and in the parallel account in 1 Kgs 8:64. The construction \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d4\u05b7\u05de\u05bc\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4 (v\u00ff\u2019et-hamminkhah; vav [\u05d5] + accusative sign + noun with article; \u201cgrain offerings\u201d) was probably omitted accidentally by homoioarcton. Note the \u05d5\u05b0\u05d0\u05b6\u05ea (v\u00ff\u2019et) that immediately follows.
tn Heb \u201cto hold the burnt sacrifices, grain offerings, and the fat of the peace offerings.\u201d Because this is redundant, the translation employs a summary phrase: \u201call these offerings.\u201d"}, {"pk": 2836072, "translation": "NET", "book": 14, "chapter": 7, "verse": 8, "text": "At that time Solomon and all Israel with him celebrated a festival for seven days. This great assembly included people from Lebo Hamath in the north to the Brook of Egypt in the south.", "comment": "tn Heb \u201cSolomon held the festival at that time for seven days, and all Israel was with him, a very great assembly from Lebo Hamath to the wadi of Egypt.\u201d"}, {"pk": 2836073, "translation": "NET", "book": 14, "chapter": 7, "verse": 9, "text": "On the eighth day they held an assembly, for they had dedicated the altar for seven days and celebrated the festival for seven more days."}, {"pk": 2836074, "translation": "NET", "book": 14, "chapter": 7, "verse": 10, "text": "On the twenty-third day of the seventh month, Solomon sent the people home. They left happy and contented because of the good the LORD had done for David, Solomon, and his people Israel.", "comment": "tn Heb \u201cgood of heart.\u201d
tn The words \u201cthey left\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201che\u201d; the referent (Solomon) has been specified in the translation for clarity."}, {"pk": 2836075, "translation": "NET", "book": 14, "chapter": 7, "verse": 11, "text": "After Solomon finished building the LORD\u2019s temple and the royal palace, and accomplished all his plans for the LORD\u2019s temple and his royal palace,", "comment": "tn Heb \u201cand all that entered the heart of Solomon to do in the house of the Lord and in his house he successfully accomplished.\u201d"}, {"pk": 2836076, "translation": "NET", "book": 14, "chapter": 7, "verse": 12, "text": "the LORD appeared to Solomon at night and said to him: \u201cI have answered your prayer and chosen this place to be my temple where sacrifices are to be made.", "comment": "tn Heb \u201ctemple of sacrifice.\u201d This means the Lord designated the temple as the place for making sacrifices, and this has been clarified in the translation.
tn Heb \u201cI have heard.\u201d"}, {"pk": 2836077, "translation": "NET", "book": 14, "chapter": 7, "verse": 13, "text": "When I close up the sky so that it doesn\u2019t rain, or command locusts to devour the land\u2019s vegetation, or send a plague among my people,", "comment": "tn Heb \u201cthe land,\u201d which stands here by metonymy for the vegetation growing in it.
tn Or \u201cif.\u201d
tn Or \u201cheavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2836078, "translation": "NET", "book": 14, "chapter": 7, "verse": 14, "text": "if my people, who belong to me, humble themselves, pray, seek to please me, and repudiate their sinful practices, then I will respond from heaven, forgive their sin, and heal their land.", "comment": "tn Heb \u201cand turn from their sinful ways.\u201d
sn Here the phrase heal their land means restore the damage done by the drought, locusts and plague mentioned in v. 13.
tn Heb \u201cover whom my name is called.\u201d The Hebrew idiom \u201ccall the name over\u201d indicates ownership. See 2 Sam 12:28.
tn Heb \u201cseek my face,\u201d where \u201cmy face\u201d is figurative for God\u2019s presence and acceptance.
tn Heb \u201chear.\u201d"}, {"pk": 2836079, "translation": "NET", "book": 14, "chapter": 7, "verse": 15, "text": "Now I will be attentive and responsive to the prayers offered in this place.", "comment": "tn Heb \u201cmy eyes will be open and my ears attentive to the prayer of this place.\u201d Note Solomon\u2019s request in 6:40."}, {"pk": 2836080, "translation": "NET", "book": 14, "chapter": 7, "verse": 16, "text": "Now I have chosen and consecrated this temple by making it my permanent home; I will be constantly present there.", "comment": "tn Heb \u201cfor my name to be there perpetually [or perhaps, \u201cforever\u201d].\u201d
tn Heb \u201cand my eyes and my heart will be there all the days.\u201d"}, {"pk": 2836081, "translation": "NET", "book": 14, "chapter": 7, "verse": 17, "text": "You must serve me as your father David did. Do everything I commanded and obey my rules and regulations.", "comment": "tn Heb \u201cAs for you, if you walk before me, as David your father walked, by doing all which I commanded you, [and] you keep my rules and my regulations.\u201dsn Verse 17 is actually a lengthy protasis (\u201cif\u201d section) of a conditional sentence, the apodosis (\u201cthen\u201d section) of which appears in v. 18."}, {"pk": 2836082, "translation": "NET", "book": 14, "chapter": 7, "verse": 18, "text": "Then I will establish your dynasty, just as I promised your father David, \u2018You will not fail to have a successor ruling over Israel.\u2019", "comment": "tn Heb \u201cI will establish the throne of your kingdom.\u201d
tn Heb \u201cthere will not be cut off from you a man ruling over Israel.\u201d"}, {"pk": 2836083, "translation": "NET", "book": 14, "chapter": 7, "verse": 19, "text": "\u201cBut if you people ever turn away from me, fail to obey the regulations and rules I instructed you to keep, and decide to serve and worship other gods,", "comment": "tn Heb \u201cand walk and serve other gods and bow down to them.\u201d
tn The Hebrew pronoun is plural, suggesting that Solomon and all Israel (or perhaps Solomon and his successors) are in view. To convey this to the English reader, the translation \u201cyou people\u201d has been employed.
tn Heb \u201cwhich I placed before you.\u201d"}, {"pk": 2836084, "translation": "NET", "book": 14, "chapter": 7, "verse": 20, "text": "then I will remove you from my land I have given you, I will abandon this temple I have consecrated with my presence, and I will make you an object of mockery and ridicule among all the nations.", "comment": "tn Heb \u201cthem.\u201d The switch from the second to the third person pronoun is rhetorically effective, for it mirrors God\u2019s rejection of his people \u2013 he has stopped addressing them as \u201cyou\u201d and begun addressing them as \u201cthem.\u201d However, the switch is awkward and confusing in English, so the translation maintains the direct address style.
tn Heb \u201cthem.\u201d See the note on \u201cyou\u201d earlier in this verse.
tc Instead of \u201cI will throw away,\u201d the parallel text in 1 Kgs 9:7 has \u201cI will send away.\u201d The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.tn Heb \u201cand this temple which I consecrated for my name I will throw away from before my face.\u201d
tn Heb \u201cand I will make him [i.e., Israel] a proverb and a taunt,\u201d that is, a proverbial example of destruction and an object of reproach.
tn Heb \u201chim,\u201d which appears in context to refer to Israel (i.e., \u201cyou\u201d in direct address). Many translations understand the direct object of the verb \u201cmake\u201d to be the temple (NEB, NASB, NIV, NRSV \u201cit\u201d)."}, {"pk": 2836085, "translation": "NET", "book": 14, "chapter": 7, "verse": 21, "text": "As for this temple, which was once majestic, everyone who passes by it will be shocked and say, \u2018Why did the LORD do this to this land and this temple?\u2019", "comment": "tn Heb \u201cand this house which was high/elevated.\u201d The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, \u201cEven though this temple is lofty [now].\u201d Others, following the lead of several ancient versions, emend the text to, \u201cthis temple will become a heap of ruins.\u201d"}, {"pk": 2836086, "translation": "NET", "book": 14, "chapter": 7, "verse": 22, "text": "Others will then answer, \u2018Because they abandoned the LORD God of their ancestors, who led them out of Egypt. They embraced other gods whom they worshiped and served. That is why he brought all this disaster down on them.\u2019\u201d", "comment": "tn Heb \u201cand they took hold of other gods and bowed down to them and served them.\u201d
tn Heb \u201cand they will say.\u201d
tn Heb \u201cfathers.\u201d"}, {"pk": 2836087, "translation": "NET", "book": 14, "chapter": 8, "verse": 1, "text": "After twenty years, during which Solomon built the LORD\u2019s temple and his royal palace,"}, {"pk": 2836088, "translation": "NET", "book": 14, "chapter": 8, "verse": 2, "text": "Solomon rebuilt the cities that Huram had given him and settled Israelites there.", "comment": "tn Heb \u201cHuram\u201d (also in v. 18). Some medieval Hebrew mss, along with the LXX, Syriac, and Vulgate spell the name \u201cHiram,\u201d agreeing with 1 Chr 14:1. \u201cHuram\u201d is a variant spelling referring to the same individual."}, {"pk": 2836089, "translation": "NET", "book": 14, "chapter": 8, "verse": 3, "text": "Solomon went to Hamath Zobah and seized it."}, {"pk": 2836090, "translation": "NET", "book": 14, "chapter": 8, "verse": 4, "text": "He built up Tadmor in the wilderness and all the storage cities he had built in Hamath."}, {"pk": 2836091, "translation": "NET", "book": 14, "chapter": 8, "verse": 5, "text": "He made upper Beth Horon and lower Beth Horon fortified cities with walls and barred gates,", "comment": "tn Heb \u201cand he built\u2026[as] cities of fortification, [with] walls, doors, and a bar.\u201d"}, {"pk": 2836092, "translation": "NET", "book": 14, "chapter": 8, "verse": 6, "text": "and built up Baalath, all the storage cities that belonged to him, and all the cities where chariots and horses were kept. He built whatever he wanted in Jerusalem, Lebanon, and throughout his entire kingdom.", "comment": "tn Heb \u201cthe cities of the chariots and the cities of the horses.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand all the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his kingdom.\u201d
tn Heb \u201cSolomon.\u201d The recurrence of the proper name is unexpected in terms of contemporary English style, so the pronoun has been used in the translation instead."}, {"pk": 2836093, "translation": "NET", "book": 14, "chapter": 8, "verse": 7, "text": "Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Hittites, Amorites, Perizzites, Hivites, and Jebusites.", "comment": "tn Heb \u201call the people who were left from the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not from Israel.\u201d"}, {"pk": 2836094, "translation": "NET", "book": 14, "chapter": 8, "verse": 8, "text": "Their descendants remained in the land (the Israelites were unable to wipe them out). Solomon conscripted them for his work crews and they continue in that role to this very day.", "comment": "tn Heb \u201cfrom their sons who were left after them in the land, whom the sons of Israel did not wipe out, and Solomon raised them up for a work crew to this day.\u201d"}, {"pk": 2836095, "translation": "NET", "book": 14, "chapter": 8, "verse": 9, "text": "Solomon did not assign Israelites to these work crews; the Israelites served as his soldiers, officers, charioteers, and commanders of his chariot forces.", "comment": "tn Heb \u201cand from the sons of Israel which Solomon did not assign to the laborers for his work.\u201d
tn Heb \u201cofficers of his chariots and his horses.\u201d"}, {"pk": 2836096, "translation": "NET", "book": 14, "chapter": 8, "verse": 10, "text": "These men worked for Solomon as supervisors; there were a total of 250 of them who were in charge of the people.", "comment": "tn Heb \u201cthese [were] the officials of the governors who belonged to the king, Solomon, 250, the ones ruling over the people.\u201d"}, {"pk": 2836097, "translation": "NET", "book": 14, "chapter": 8, "verse": 11, "text": "Solomon moved Pharaoh\u2019s daughter up from the City of David to the palace he had built for her, for he said, \u201cMy wife must not live in the palace of King David of Israel, for the places where the ark of the LORD has entered are holy.\u201d", "comment": "sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836098, "translation": "NET", "book": 14, "chapter": 8, "verse": 12, "text": "Then Solomon offered burnt sacrifices to the LORD on the altar of the LORD which he had built in front of the temple\u2019s porch.", "comment": "tn Heb \u201cthe porch.\u201d"}, {"pk": 2836099, "translation": "NET", "book": 14, "chapter": 8, "verse": 13, "text": "He observed the daily requirements for sacrifices that Moses had specified for Sabbaths, new moon festivals, and the three annual celebrations \u2014 the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Temporary Shelters.", "comment": "tn The Hebrew phrase \u05d4\u05b7\u05e1\u05bc\u05bb\u05db\u05bc\u05d5\u05b9\u05ea[\u05d7\u05b7\u05d2] (khag hassukot, \u201c[festival of] huts\u201d [or \u201cshelters\u201d]) is traditionally known as the Feast of Tabernacles. The rendering \u201cbooths\u201d (cf. NAB, NASB, NRSV) is probably better than the traditional \u201ctabernacles\u201d in light of the meaning of the term \u05e1\u05bb\u05db\u05bc\u05b8\u05d4 (sukkah, \u201chut; booth\u201d), but \u201cbooths\u201d are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like \u201ctemporary shelters\u201d is more appropriate."}, {"pk": 2836100, "translation": "NET", "book": 14, "chapter": 8, "verse": 14, "text": "As his father David had decreed, Solomon appointed the divisions of the priests to do their assigned tasks, the Levitical orders to lead worship and help the priests with their daily tasks, and the divisions of the gatekeepers to serve at their assigned gates. This was what David the man of God had ordered.", "comment": "tn Heb \u201cand the Levites, according to their posts, to praise and to serve opposite the priests according to the matter of a day in its day.\u201d
tn Heb \u201cand the gatekeepers by their divisions for a gate and a gate.\u201d
tn Heb \u201cfor so [was] the command of David the man of God.\u201d
tn Heb \u201che\u201d; the referent (Solomon) has been specified in the translation for clarity."}, {"pk": 2836101, "translation": "NET", "book": 14, "chapter": 8, "verse": 15, "text": "They did not neglect any detail of the king\u2019s orders pertaining to the priests, Levites, and treasuries.", "comment": "tn Heb \u201cand they did not turn aside from the command of the king concerning the priests and the Levites with regard to any matter and with regard to the treasuries.\u201d"}, {"pk": 2836102, "translation": "NET", "book": 14, "chapter": 8, "verse": 16, "text": "All the work ordered by Solomon was completed, from the day the foundation of the LORD\u2019s temple was laid until it was finished; the LORD\u2019s temple was completed."}, {"pk": 2836103, "translation": "NET", "book": 14, "chapter": 8, "verse": 17, "text": "Then Solomon went to Ezion Geber and to Elat on the coast in the land of Edom."}, {"pk": 2836104, "translation": "NET", "book": 14, "chapter": 8, "verse": 18, "text": "Huram sent him ships and some of his sailors, men who were well acquainted with the sea. They sailed with Solomon\u2019s men to Ophir, and took from there 450 talents of gold, which they brought back to King Solomon.", "comment": "tn Heb \u201cand Huram sent to him by the hand of his servants, ships, and servants [who] know the sea, and they came with the servants of Solomon to Ophir.\u201d
tn The Hebrew word \u05db\u05bc\u05b4\u05db\u05bc\u05b7\u05e8 (kikar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the \u201ctalent\u201d weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the \u201clight\u201d standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold was 30,285 lbs. (13,770 kg)."}, {"pk": 2836105, "translation": "NET", "book": 14, "chapter": 9, "verse": 1, "text": "When the queen of Sheba heard about Solomon, she came to challenge him with difficult questions. She arrived in Jerusalem with a great display of pomp, bringing with her camels carrying spices, a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind.", "comment": "tn Heb \u201cwith very great strength.\u201d The Hebrew word \u05d7\u05b7\u05d9\u05b4\u05dc (khayil, \u201cstrength\u201d) may refer here to the size of her retinue or to the great wealth she brought with her.
tn Or \u201criddles.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cbalsam oil.\u201d
tn Heb \u201cthe report about Solomon.\u201d
tn Or \u201ctest.\u201d
tn Heb \u201cSolomon.\u201d The recurrence of the proper name here is redundant in terms of contemporary English style, so the pronoun has been used in the translation instead."}, {"pk": 2836106, "translation": "NET", "book": 14, "chapter": 9, "verse": 2, "text": "Solomon answered all her questions; there was no question too complex for the king.", "comment": "tn Heb \u201cSolomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.\u201d If riddles are specifically in view (see v. 1), then one might translate, \u201cSolomon explained to her all her riddles; there was no riddle too complex for the king.\u201d"}, {"pk": 2836107, "translation": "NET", "book": 14, "chapter": 9, "verse": 3, "text": "When the queen of Sheba saw for herself Solomon\u2019s extensive wisdom, the palace he had built,", "comment": "tn Heb \u201call the wisdom of Solomon.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2836108, "translation": "NET", "book": 14, "chapter": 9, "verse": 4, "text": "the food in his banquet hall, his servants and attendants in their robes, his cupbearers in their robes, and his burnt sacrifices which he presented in the LORD\u2019s temple, she was amazed.", "comment": "tc The Hebrew text has here, \u201cand his upper room [by] which he was going up to the house of the Lord.\u201d But \u05e2\u05b2\u05dc\u05b4\u05d9\u05bc\u05b8\u05ea\u05d5\u05b9 (\u2019aliyyato, \u201chis upper room\u201d) should be emended to \u05e2\u05b9\u05dc\u05b8\u05ea\u05d5\u05b9, (\u2019olato, \u201chis burnt sacrifice[s]\u201d). See the parallel account in 1 Kgs 10:5.
tn Heb \u201cthe food on his table.\u201d
tn Heb \u201cthe seating of his servants and the standing of his attendants.\u201d
tn Or \u201cit took her breath away\u201d; Heb \u201cthere was no breath still in her.\u201d"}, {"pk": 2836109, "translation": "NET", "book": 14, "chapter": 9, "verse": 5, "text": "She said to the king, \u201cThe report I heard in my own country about your wise sayings and insight was true!", "comment": "tn Heb \u201cabout your words [or perhaps, \u201cdeeds\u201d] and your wisdom.\u201d"}, {"pk": 2836110, "translation": "NET", "book": 14, "chapter": 9, "verse": 6, "text": "I did not believe these things until I came and saw them with my own eyes. Indeed, I didn\u2019t hear even half the story! Your wisdom surpasses what was reported to me.", "comment": "tn Heb \u201cthe half was not told to me.\u201d"}, {"pk": 2836111, "translation": "NET", "book": 14, "chapter": 9, "verse": 7, "text": "Your attendants, who stand before you at all times and hear your wise sayings, are truly happy!", "comment": "tn Heb \u201cHow happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!\u201d"}, {"pk": 2836112, "translation": "NET", "book": 14, "chapter": 9, "verse": 8, "text": "May the LORD your God be praised because he favored you by placing you on his throne as the one ruling on his behalf! Because of your God\u2019s love for Israel and his lasting commitment to them, he made you king over them so you could make just and right decisions.\u201d", "comment": "tn Heb \u201cto make him stand permanently.\u201d
tn Or \u201cdelighted in.\u201d
tn Heb \u201cas king for the Lord your God.\u201d
tn Heb \u201cto do justice and righteousness.\u201d"}, {"pk": 2836113, "translation": "NET", "book": 14, "chapter": 9, "verse": 9, "text": "She gave the king 120 talents of gold and a very large quantity of spices and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched.", "comment": "tn Heb \u201cthere has not been like those spices which the queen of Sheba gave to King Solomon.\u201d
tn The Hebrew word \u05db\u05bc\u05b4\u05db\u05bc\u05b7\u05e8 (kikar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the \u201ctalent\u201d weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the \u201clight\u201d standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold was 8,076 lbs. (3,672 kg)."}, {"pk": 2836114, "translation": "NET", "book": 14, "chapter": 9, "verse": 10, "text": "(Huram\u2019s servants, aided by Solomon\u2019s servants, brought gold from Ophir, as well as fine timber and precious gems.", "comment": "tn Heb \u201calgum.\u201d
tn Heb \u201cHuram\u2019s\u201d (also in v. 21). Some medieval Hebrew mss, along with the LXX, Syriac, and Vulgate spell the name \u201cHiram,\u201d agreeing with 1 Chr 14:1. \u201cHuram\u201d is a variant spelling referring to the same individual.
tn Heb \u201cwho brought gold from Ophir, brought.\u201d"}, {"pk": 2836115, "translation": "NET", "book": 14, "chapter": 9, "verse": 11, "text": "With the timber the king made steps for the LORD\u2019s temple and royal palace as well as stringed instruments for the musicians. No one had seen anything like them in the land of Judah prior to that. )", "comment": "tn Heb \u201ctracks.\u201d The parallel text in 1 Kgs 10:12 has a different term whose meaning is uncertain: \u201csupports,\u201d perhaps \u201cbanisters\u201d or \u201cparapets.\u201d
tn Heb \u201cthere was not seen like these formerly in the land of Judah.\u201d
tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the \u05db\u05bc\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8 (kinnor, \u201czither\u201d) and \u05e0\u05b6\u05d1\u05b6\u05dc (nevel, \u201charp\u201d)."}, {"pk": 2836116, "translation": "NET", "book": 14, "chapter": 9, "verse": 12, "text": "King Solomon gave the queen of Sheba everything she requested, more than what she had brought him. Then she left and returned to her homeland with her attendants.", "comment": "tn Heb \u201cbesides what she brought to the king.\u201d
tn Heb \u201cturned and went.\u201d"}, {"pk": 2836117, "translation": "NET", "book": 14, "chapter": 9, "verse": 13, "text": "Solomon received 666 talents of gold per year,", "comment": "tn Heb \u201cthe weight of the gold which came to Solomon in one year was 666 units of gold.\u201d
tn The Hebrew word \u05db\u05bc\u05b4\u05db\u05bc\u05b7\u05e8 (kikar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the \u201ctalent\u201d weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the \u201clight\u201d standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold Solomon received annually was 44,822 lbs. (20,380 kg)."}, {"pk": 2836118, "translation": "NET", "book": 14, "chapter": 9, "verse": 14, "text": "besides what he collected from the merchants and traders. All the Arabian kings and the governors of the land also brought gold and silver to Solomon.", "comment": "tn Heb \u201ctraveling men.\u201d"}, {"pk": 2836119, "translation": "NET", "book": 14, "chapter": 9, "verse": 15, "text": "King Solomon made two hundred large shields of hammered gold; 600 measures of hammered gold were used for each shield.", "comment": "tn The Hebrew text has simply \u201c600,\u201d with no unit of measure given."}, {"pk": 2836120, "translation": "NET", "book": 14, "chapter": 9, "verse": 16, "text": "He also made three hundred small shields of hammered gold; 300 measures of gold were used for each of those shields. The king placed them in the Palace of the Lebanon Forest.", "comment": "tn The Hebrew text has simply \u201c300,\u201d with no unit of measure given.
sn This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest. See 1 Kgs 7:2."}, {"pk": 2836121, "translation": "NET", "book": 14, "chapter": 9, "verse": 17, "text": "The king made a large throne decorated with ivory and overlaid it with pure gold."}, {"pk": 2836122, "translation": "NET", "book": 14, "chapter": 9, "verse": 18, "text": "There were six steps leading up to the throne, and a gold footstool was attached to the throne. The throne had two armrests with a statue of a lion standing on each side.", "comment": "tn Heb \u201c[There were] armrests on each side of the place of the seat, and two lions standing beside the armrests.\u201d
tc The parallel text of 1 Kgs 10:19 has instead \u201cand the back of it was rounded on top.\u201d"}, {"pk": 2836123, "translation": "NET", "book": 14, "chapter": 9, "verse": 19, "text": "There were twelve statues of lions on the six steps, one lion at each end of each step. There was nothing like it in any other kingdom.", "comment": "tn Heb \u201cnothing like it had been made for any kingdom.\u201d"}, {"pk": 2836124, "translation": "NET", "book": 14, "chapter": 9, "verse": 20, "text": "All of King Solomon\u2019s cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold. There were no silver items, for silver was not considered very valuable in Solomon\u2019s time.", "comment": "tn Heb \u201cthere was no silver, it was not regarded as anything in the days of Solomon.\u201d"}, {"pk": 2836125, "translation": "NET", "book": 14, "chapter": 9, "verse": 21, "text": "The king had a fleet of large merchant ships manned by Huram\u2019s men that sailed the sea. Once every three years the fleet came into port with cargoes of gold, silver, ivory, apes, and peacocks.", "comment": "tn Heb \u201cservants.\u201d
tn Heb \u201cfor ships belonging to the king were going [to] Tarshish with the servants of Huram.\u201d This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
tn Heb \u201cthe fleet of Tarshish [ships].\u201d
tn Heb \u201cthe ships of Tarshish came carrying.\u201d
tn The meaning of this word is unclear; some suggest it refers to \u201cbaboons.\u201d NEB has \u201cmonkeys,\u201d NASB, NRSV \u201cpeacocks,\u201d and NIV \u201cbaboons.\u201d"}, {"pk": 2836126, "translation": "NET", "book": 14, "chapter": 9, "verse": 22, "text": "King Solomon was wealthier and wiser than any of the kings of the earth.", "comment": "tn Heb \u201cKing Solomon was greater than all the kings of the earth with respect to wealth and wisdom.\u201d"}, {"pk": 2836127, "translation": "NET", "book": 14, "chapter": 9, "verse": 23, "text": "All the kings of the earth wanted to visit Solomon to see him display his God-given wisdom.", "comment": "tn Heb \u201cand all the kings of the earth were seeking the face of Solomon to hear his wisdom which God had placed in his heart.\u201d"}, {"pk": 2836128, "translation": "NET", "book": 14, "chapter": 9, "verse": 24, "text": "Year after year visitors brought their gifts, which included items of silver, items of gold, clothes, perfume, spices, horses, and mules.", "comment": "tn Heb \u201cand they were bringing each one his gift, items of silver\u2026and mules, the matter of a year in a year.\u201d"}, {"pk": 2836129, "translation": "NET", "book": 14, "chapter": 9, "verse": 25, "text": "Solomon had 4,000 stalls for his chariot horses and 12,000 horses. He kept them in assigned cities and in Jerusalem.", "comment": "tn Heb \u201che placed them in the chariot cities and with the king in Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The parallel text of 1 Kgs 10:26 reads \u201cfourteen hundred chariots.\u201d"}, {"pk": 2836130, "translation": "NET", "book": 14, "chapter": 9, "verse": 26, "text": "He ruled all the kingdoms from the Euphrates River to the land of the Philistines as far as the border of Egypt.", "comment": "tn Heb \u201cthe River.\u201d In biblical Hebrew the Euphrates River was typically referred to simply as \u201cthe River.\u201d"}, {"pk": 2836131, "translation": "NET", "book": 14, "chapter": 9, "verse": 27, "text": "The king made silver as plentiful in Jerusalem as stones; cedar was as plentiful as sycamore fig trees are in the lowlands .", "comment": "tn Heb \u201che made cedar.\u201d
tn Heb \u201cas the sycamore fig trees which are in the Shephelah.\u201d
tn The words \u201cas plentiful\u201d are supplied for clarification."}, {"pk": 2836132, "translation": "NET", "book": 14, "chapter": 9, "verse": 28, "text": "Solomon acquired horses from Egypt and from all the lands."}, {"pk": 2836133, "translation": "NET", "book": 14, "chapter": 9, "verse": 29, "text": "The rest of the events of Solomon\u2019s reign, from start to finish, are recorded in the Annals of Nathan the Prophet, the Prophecy of Ahijah the Shilonite, and the Vision of Iddo the Seer pertaining to Jeroboam son of Nebat.", "comment": "tn Heb \u201cAs for the rest of the events of Solomon, the former and the latter, are they not written?\u201d"}, {"pk": 2836134, "translation": "NET", "book": 14, "chapter": 9, "verse": 30, "text": "Solomon ruled over all Israel from Jerusalem for forty years.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836135, "translation": "NET", "book": 14, "chapter": 9, "verse": 31, "text": "Then Solomon passed away and was buried in the city of his father David. His son Rehoboam replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2836136, "translation": "NET", "book": 14, "chapter": 10, "verse": 1, "text": "Rehoboam traveled to Shechem, for all Israel had gathered in Shechem to make Rehoboam king.", "comment": "tn Heb \u201ccome [to].\u201d
tn Heb \u201chim\u201d; the referent (Rehoboam) has been specified in the translation for clarity."}, {"pk": 2836137, "translation": "NET", "book": 14, "chapter": 10, "verse": 2, "text": "When Jeroboam son of Nebat heard the news, he was still in Egypt, where he had fled from King Solomon. Jeroboam returned from Egypt."}, {"pk": 2836138, "translation": "NET", "book": 14, "chapter": 10, "verse": 3, "text": "They sent for him and Jeroboam and all Israel came and spoke to Rehoboam, saying,", "comment": "tn Heb \u201cThey sent and called for him.\u201d"}, {"pk": 2836139, "translation": "NET", "book": 14, "chapter": 10, "verse": 4, "text": "\u201cYour father made us work too hard! Now if you lighten the demands he made and don\u2019t make us work as hard, we will serve you.\u201d", "comment": "tn Heb \u201cmade our yoke burdensome.\u201d
tn Heb \u201cbut you, now, lighten the burdensome work of your father and the heavy yoke which he placed on us, and we will serve you.\u201d In the Hebrew text the prefixed verbal form with vav (\u05d5\u05b0\u05e0\u05b7\u05e2\u05b7\u05d1\u05b0\u05d3\u05b6\u05da\u05b8, v\u00ffna\u2019avdekha, \u201cand we will serve you\u201d) following the imperative (\u05d4\u05b8\u05e7\u05b5\u05dc, haqel, \u201clighten\u201d) indicates purpose/result. The conditional sentence used in the present translation is an attempt to bring out the logical relationship between these forms."}, {"pk": 2836140, "translation": "NET", "book": 14, "chapter": 10, "verse": 5, "text": "He said to them, \u201cGo away for three days, then return to me.\u201d So the people went away."}, {"pk": 2836141, "translation": "NET", "book": 14, "chapter": 10, "verse": 6, "text": "King Rehoboam consulted with the older advisers who had served his father Solomon when he had been alive. He asked them, \u201cHow do you advise me to answer these people?\u201d", "comment": "tn Heb \u201csaying.\u201d
tn Heb \u201cstood before.\u201d"}, {"pk": 2836142, "translation": "NET", "book": 14, "chapter": 10, "verse": 7, "text": "They said to him, \u201cIf you are fair to these people, grant their request, and are cordial to them, they will be your servants from this time forward.\u201d", "comment": "tn Heb \u201cIf today you are for good to these people and you are favorable to them and speak to them good words, they will be your servants all the days.\u201d"}, {"pk": 2836143, "translation": "NET", "book": 14, "chapter": 10, "verse": 8, "text": "But Rehoboam rejected their advice and consulted the young advisers who served him, with whom he had grown up.", "comment": "tn Heb \u201cRehoboam rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.\u201d"}, {"pk": 2836144, "translation": "NET", "book": 14, "chapter": 10, "verse": 9, "text": "He asked them, \u201cHow do you advise me to respond to these people who said to me, \u2018Lessen the demands your father placed on us\u2019?\u201d", "comment": "tn Heb \u201cLighten the yoke which your father placed on us.\u201d"}, {"pk": 2836145, "translation": "NET", "book": 14, "chapter": 10, "verse": 10, "text": "The young advisers with whom Rehoboam had grown up said to him, \u201cSay this to these people who have said to you, \u2018Your father made us work hard, but now lighten our burden\u2019 \u2014 say this to them: \u2018I am a lot harsher than my father!", "comment": "tn Heb \u201che\u201d; the referent (Rehoboam) has been specified in the translation for clarity.
tn Heb \u201cYour father made our yoke heavy, but make it lighter upon us.\u201d
tn Heb \u201cMy little one is thicker than my father\u2019s hips.\u201d The referent of \u201cmy little one\u201d is not clear. The traditional view is that it refers to the little finger (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam\u2019s point is that he is more harsh and demanding than his father."}, {"pk": 2836146, "translation": "NET", "book": 14, "chapter": 10, "verse": 11, "text": "My father imposed heavy demands on you; I will make them even heavier. My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.\u2019\u201d", "comment": "tn Heb \u201cMy father punished you with whips, but I [will punish you] with scorpions.\u201d \u201cScorpions\u201d might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.
tn Heb \u201cand now my father placed upon you a heavy yoke, but I will add to your yoke.\u201d"}, {"pk": 2836147, "translation": "NET", "book": 14, "chapter": 10, "verse": 12, "text": "Jeroboam and all the people reported to Rehoboam on the third day, just as the king had ordered when he said, \u201cReturn to me on the third day.\u201d"}, {"pk": 2836148, "translation": "NET", "book": 14, "chapter": 10, "verse": 13, "text": "The king responded to the people harshly. He rejected the advice of the older men", "comment": "tn Heb \u201cRehoboam.\u201d The pronoun \u201che\u201d has been used in the translation in place of the proper name in keeping with contemporary English style."}, {"pk": 2836149, "translation": "NET", "book": 14, "chapter": 10, "verse": 14, "text": "and followed the advice of the younger ones. He said, \u201cMy father imposed heavy demands on you; I will make them even heavier. My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.\u201d", "comment": "tn Heb \u201cbut I will add to your yoke.\u201d
tn Heb \u201cMy father punished you with whips, but I [will punish you] with scorpions.\u201d \u201cScorpions\u201d might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.
tc The Hebrew text reads, \u201cI will make heavy your yoke,\u201d but many medieval Hebrew mss and other ancient textual witnesses have, \u201cmy father made heavy your yoke.\u201d"}, {"pk": 2836150, "translation": "NET", "book": 14, "chapter": 10, "verse": 15, "text": "The king refused to listen to the people, because God was instigating this turn of events so that he might bring to pass the prophetic announcement he had made through Ahijah the Shilonite to Jeroboam son of Nebat.", "comment": "tn Heb \u201cbecause this turn of events was from God.\u201d
tn Heb \u201cso that the Lord might bring to pass his word which he spoke.\u201d"}, {"pk": 2836151, "translation": "NET", "book": 14, "chapter": 10, "verse": 16, "text": "When all Israel saw that the king refused to listen to them, the people answered the king, \u201cWe have no portion in David \u2014 no share in the son of Jesse! Return to your homes, O Israel! Now, look after your own dynasty, O David!\u201d So all Israel returned to their homes.", "comment": "tn Heb \u201ceach one to your tents, Israel.\u201d The word \u201creturn\u201d is supplied in the translation for stylistic reasons.
sn The people\u2019s point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.
tn Heb \u201cNow see your house, David.\u201d
tn Heb \u201cwent to their tents.\u201d"}, {"pk": 2836152, "translation": "NET", "book": 14, "chapter": 10, "verse": 17, "text": "(Rehoboam continued to rule over the Israelites who lived in the cities of Judah.)"}, {"pk": 2836153, "translation": "NET", "book": 14, "chapter": 10, "verse": 18, "text": "King Rehoboam sent Hadoram, the supervisor of the work crews, out after them, but the Israelites stoned him to death. King Rehoboam managed to jump into his chariot and escape to Jerusalem.", "comment": "sn In the parallel account in 1 Kgs 12:18 this name appears as \u201cAdoniram.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836154, "translation": "NET", "book": 14, "chapter": 10, "verse": 19, "text": "So Israel has been in rebellion against the Davidic dynasty to this very day."}, {"pk": 2836155, "translation": "NET", "book": 14, "chapter": 11, "verse": 1, "text": "When Rehoboam arrived in Jerusalem, he summoned 180,000 skilled warriors from Judah and Benjamin to attack Israel and restore the kingdom to Rehoboam.", "comment": "tn Heb \u201che summoned the house of Judah and Benjamin, 180,000 chosen men, accomplished in war.\u201d"}, {"pk": 2836156, "translation": "NET", "book": 14, "chapter": 11, "verse": 2, "text": "But the LORD told Shemaiah the prophet,", "comment": "tn Heb \u201cand the word of the Lord came to Shemaiah the man of God, saying.\u201d"}, {"pk": 2836157, "translation": "NET", "book": 14, "chapter": 11, "verse": 3, "text": "\u201cSay this to King Rehoboam son of Solomon of Judah and to all the Israelites in Judah and Benjamin,"}, {"pk": 2836158, "translation": "NET", "book": 14, "chapter": 11, "verse": 4, "text": "\u2018The LORD says this: \u201cDo not attack and make war with your brothers. Each of you go home, for I have caused this to happen.\u201d\u2019\u201d They obeyed the LORD and called off the attack against Jeroboam.", "comment": "tn Heb \u201cfor his thing is from me.\u201d
tn Heb \u201cand they heard the words of the Lord and returned from going against Jeroboam.\u201d"}, {"pk": 2836159, "translation": "NET", "book": 14, "chapter": 11, "verse": 5, "text": "Rehoboam lived in Jerusalem; he built up these fortified cities throughout Judah:", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836160, "translation": "NET", "book": 14, "chapter": 11, "verse": 6, "text": "Bethlehem, Etam, Tekoa,", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2836161, "translation": "NET", "book": 14, "chapter": 11, "verse": 7, "text": "Beth Zur, Soco, Adullam,"}, {"pk": 2836162, "translation": "NET", "book": 14, "chapter": 11, "verse": 8, "text": "Gath, Mareshah, Ziph,"}, {"pk": 2836163, "translation": "NET", "book": 14, "chapter": 11, "verse": 9, "text": "Adoraim, Lachish, Azekah,"}, {"pk": 2836164, "translation": "NET", "book": 14, "chapter": 11, "verse": 10, "text": "Zorah, Aijalon, and Hebron. These were the fortified cities in Judah and Benjamin."}, {"pk": 2836165, "translation": "NET", "book": 14, "chapter": 11, "verse": 11, "text": "He fortified these cities and placed officers in them, as well as storehouses of food, olive oil, and wine."}, {"pk": 2836166, "translation": "NET", "book": 14, "chapter": 11, "verse": 12, "text": "In each city there were shields and spears; he strongly fortified them. Judah and Benjamin belonged to him.", "comment": "tn Heb \u201che strengthened them greatly, very much.\u201d"}, {"pk": 2836167, "translation": "NET", "book": 14, "chapter": 11, "verse": 13, "text": "The priests and Levites who lived throughout Israel supported him, no matter where they resided.", "comment": "tn Heb \u201cand the priests and the Levites who were in all Israel supported him from all their territory.\u201d"}, {"pk": 2836168, "translation": "NET", "book": 14, "chapter": 11, "verse": 14, "text": "The Levites even left their pasturelands and their property behind and came to Judah and Jerusalem, for Jeroboam and his sons prohibited them from serving as the LORD\u2019s priests."}, {"pk": 2836169, "translation": "NET", "book": 14, "chapter": 11, "verse": 15, "text": "Jeroboam appointed his own priests to serve at the worship centers and to lead in the worship of the goat idols and calf idols he had made.", "comment": "tn Heb \u201cand for the goats and for the calves he had made.\u201d
tn Heb \u201che\u201d; the referent (Jeroboam) has been specified in the translation for clarity.
tn Heb \u201cfor the high places.\u201d"}, {"pk": 2836170, "translation": "NET", "book": 14, "chapter": 11, "verse": 16, "text": "Those among all the Israelite tribes who were determined to worship the LORD God of Israel followed them to Jerusalem to sacrifice to the LORD God of their ancestors.", "comment": "tn Heb \u201cfathers.\u201d
tn Heb \u201cand after them from all the tribes of Israel, the ones giving their heart[s] to seek the Lord God of Israel came [to] Jerusalem.\u201d"}, {"pk": 2836171, "translation": "NET", "book": 14, "chapter": 11, "verse": 17, "text": "They supported the kingdom of Judah and were loyal to Rehoboam son of Solomon for three years; they followed the edicts of David and Solomon for three years.", "comment": "tn Or \u201cstrengthened.\u201d
tn Or \u201cstrengthened.\u201d
tn Heb \u201cthey walked in the way of.\u201d"}, {"pk": 2836172, "translation": "NET", "book": 14, "chapter": 11, "verse": 18, "text": "Rehoboam married Mahalath the daughter of David\u2019s son Jerimoth and of Abihail, the daughter of Jesse\u2019s son Eliab.", "comment": "tn Heb \u201ctook for himself a wife.\u201d
tn The words \u201cand of\u201d are supplied in the translation for clarification and for stylistic reasons."}, {"pk": 2836173, "translation": "NET", "book": 14, "chapter": 11, "verse": 19, "text": "She bore him sons named Jeush, Shemariah, and Zaham."}, {"pk": 2836174, "translation": "NET", "book": 14, "chapter": 11, "verse": 20, "text": "He later married Maacah the daughter of Absalom. She bore to him Abijah, Attai, Ziza, and Shelomith."}, {"pk": 2836175, "translation": "NET", "book": 14, "chapter": 11, "verse": 21, "text": "Rehoboam loved Maacah daughter of Absalom more than his other wives and concubines. He had eighteen wives and sixty concubines; he fathered twenty-eight sons and sixty daughters.", "comment": "sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine\u2019s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10\u201314; 1 Kgs 11:3)."}, {"pk": 2836176, "translation": "NET", "book": 14, "chapter": 11, "verse": 22, "text": "Rehoboam appointed Abijah son of Maacah as the leader over his brothers, for he intended to name him his successor.", "comment": "tn Heb \u201cand Rehoboam appointed for a head Abijah son of Maacah for ruler among his brothers, indeed to make him king.\u201d"}, {"pk": 2836177, "translation": "NET", "book": 14, "chapter": 11, "verse": 23, "text": "He wisely placed some of his many sons throughout the regions of Judah and Benjamin in the various fortified cities. He supplied them with abundant provisions and acquired many wives for them.", "comment": "tn \u201cand he asked for a multitude of wives.\u201d
tn Heb \u201cand he was discerning and broke up from all his sons to all the lands of Judah and Benjamin, to all the fortified cities.\u201d"}, {"pk": 2836178, "translation": "NET", "book": 14, "chapter": 12, "verse": 1, "text": "After Rehoboam\u2019s rule was established and solidified, he and all Israel rejected the law of the LORD."}, {"pk": 2836179, "translation": "NET", "book": 14, "chapter": 12, "verse": 2, "text": "Because they were unfaithful to the LORD, in King Rehoboam\u2019s fifth year, King Shishak of Egypt attacked Jerusalem."}, {"pk": 2836180, "translation": "NET", "book": 14, "chapter": 12, "verse": 3, "text": "He had 1,200 chariots, 60,000 horsemen, and an innumerable number of soldiers who accompanied him from Egypt, including Libyans, Sukkites, and Cushites."}, {"pk": 2836181, "translation": "NET", "book": 14, "chapter": 12, "verse": 4, "text": "He captured the fortified cities of Judah and marched against Jerusalem."}, {"pk": 2836182, "translation": "NET", "book": 14, "chapter": 12, "verse": 5, "text": "Shemaiah the prophet visited Rehoboam and the leaders of Judah who were assembled in Jerusalem because of Shishak. He said to them, \u201cThis is what the LORD says: \u2018You have rejected me, so I have rejected you and will hand you over to Shishak.\u2019\u201d", "comment": "tn Heb \u201calso I have rejected you into the hand of Shishak.\u201d"}, {"pk": 2836183, "translation": "NET", "book": 14, "chapter": 12, "verse": 6, "text": "The leaders of Israel and the king humbled themselves and said, \u201cThe LORD is just.\u201d", "comment": "tn Or \u201cfair,\u201d meaning the Lord\u2019s punishment of them was just or fair."}, {"pk": 2836184, "translation": "NET", "book": 14, "chapter": 12, "verse": 7, "text": "When the LORD saw that they humbled themselves, he gave this message to Shemaiah: \u201cThey have humbled themselves, so I will not destroy them. I will deliver them soon. My anger will not be unleashed against Jerusalem through Shishak.", "comment": "tn Heb \u201cand I will give to them soon deliverance.\u201d
tn Heb \u201cby the hand of.\u201d
tn Heb \u201cthe word of the Lord came to Shemaiah, saying.\u201d
tn Or \u201cgush forth upon.\u201d"}, {"pk": 2836185, "translation": "NET", "book": 14, "chapter": 12, "verse": 8, "text": "Yet they will become his subjects, so they can experience how serving me differs from serving the surrounding nations.\u201d", "comment": "tn Heb \u201cso they may know my service and the service of the kingdoms of the lands.\u201d"}, {"pk": 2836186, "translation": "NET", "book": 14, "chapter": 12, "verse": 9, "text": "King Shishak of Egypt attacked Jerusalem and took away the treasures of the LORD\u2019s temple and of the royal palace; he took everything, including the gold shields that Solomon had made."}, {"pk": 2836187, "translation": "NET", "book": 14, "chapter": 12, "verse": 10, "text": "King Rehoboam made bronze shields to replace them and assigned them to the officers of the royal guard who protected the entrance to the royal palace.", "comment": "tn Heb \u201crunners\u201d (also in v. 11)."}, {"pk": 2836188, "translation": "NET", "book": 14, "chapter": 12, "verse": 11, "text": "Whenever the king visited the LORD\u2019s temple, the royal guards carried them and then brought them back to the guardroom.", "comment": "tn Heb \u201cto the chamber of the runners.\u201d"}, {"pk": 2836189, "translation": "NET", "book": 14, "chapter": 12, "verse": 12, "text": "So when Rehoboam humbled himself, the LORD relented from his anger and did not annihilate him; Judah experienced some good things.", "comment": "tn Heb \u201che\u201d; the referent (Rehoboam) has been specified in the translation for clarity.
tn Heb \u201cand also in Judah there were good things.\u201d
tn Heb \u201cthe anger of the Lord turned from him and did not destroy completely.\u201d"}, {"pk": 2836190, "translation": "NET", "book": 14, "chapter": 12, "verse": 13, "text": "King Rehoboam solidified his rule in Jerusalem; he was forty-one years old when he became king and he ruled for seventeen years in Jerusalem, the city the LORD chose from all the tribes of Israel to be his home. Rehoboam\u2019s mother was an Ammonite named Naamah.", "comment": "tn Heb \u201cRehoboam.\u201d The recurrence of the proper name here is redundant in terms of contemporary English style, so the pronoun has been used in the translation instead.
tn Heb \u201cand the king, Rehoboam, strengthened himself in Jerusalem and ruled.\u201d
tn Heb \u201cthe city where the Lord chose to place his name from all the tribes of Israel.\u201d
tn Heb \u201chis\u201d; the referent has been specified in the translation for clarity."}, {"pk": 2836191, "translation": "NET", "book": 14, "chapter": 12, "verse": 14, "text": "He did evil because he was not determined to follow the LORD.", "comment": "tn Heb \u201cbecause he did not set his heart to seek the Lord.\u201d"}, {"pk": 2836192, "translation": "NET", "book": 14, "chapter": 12, "verse": 15, "text": "The events of Rehoboam\u2019s reign, from start to finish, are recorded in the Annals of Shemaiah the prophet and of Iddo the seer that include genealogical records.", "comment": "tn Heb \u201cAs for the events of Rehoboam, the former and the latter, are they not written?\u201d"}, {"pk": 2836193, "translation": "NET", "book": 14, "chapter": 12, "verse": 16, "text": "Then Rehoboam passed away and was buried in the City of David. His son Abijah replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836194, "translation": "NET", "book": 14, "chapter": 13, "verse": 1, "text": "In the eighteenth year of the reign of King Jeroboam, Abijah became king over Judah."}, {"pk": 2836195, "translation": "NET", "book": 14, "chapter": 13, "verse": 2, "text": "He ruled for three years in Jerusalem. His mother was Michaiah, the daughter of Uriel from Gibeah. There was war between Abijah and Jeroboam.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The parallel text in 1 Kgs 15:1 identifies his mother as \u201cMaacah, the daughter of Abishalom\u201d [=Absalom, 2 Chr 11:20). Although most English versions identify the mother\u2019s father as Uriel of Gibeah, a number of English versions substitute the name \u201cMaacah\u201d here for the mother (e.g., NIV, NCV, CEV, NLT)."}, {"pk": 2836196, "translation": "NET", "book": 14, "chapter": 13, "verse": 3, "text": "Abijah launched the attack with 400,000 well-trained warriors, while Jeroboam deployed against him 800,000 well-trained warriors.", "comment": "tn Heb \u201cand Abijah bound [i.e., began] the battle with a force of warriors, four hundred thousand chosen men.\u201d
tn Heb \u201cand Jeroboam arranged with him [for] battle with eight hundred thousand chosen men, strong warrior[s].\u201d"}, {"pk": 2836197, "translation": "NET", "book": 14, "chapter": 13, "verse": 4, "text": "Abijah ascended Mount Zemaraim, in the Ephraimite hill country, and said: \u201cListen to me, Jeroboam and all Israel!"}, {"pk": 2836198, "translation": "NET", "book": 14, "chapter": 13, "verse": 5, "text": "Don\u2019t you realize that the LORD God of Israel has given David and his dynasty lasting dominion over Israel by a formal agreement?", "comment": "tn Heb \u201cDo you not know that the Lord God of Israel has given kingship to David over Israel permanently, to him and to his sons [by] a covenant of salt?\u201dsn For other references to a \u201ccovenant of salt,\u201d see Lev 2:13 and Num 18:19."}, {"pk": 2836199, "translation": "NET", "book": 14, "chapter": 13, "verse": 6, "text": "Jeroboam son of Nebat, a servant of Solomon son of David, rose up and rebelled against his master."}, {"pk": 2836200, "translation": "NET", "book": 14, "chapter": 13, "verse": 7, "text": "Lawless good-for-nothing men gathered around him and conspired against Rehoboam son of Solomon, when Rehoboam was an inexperienced young man and could not resist them.", "comment": "tn Heb \u201cempty men, sons of wickedness.\u201d
tn Heb \u201ca young man and tender of heart.\u201d
tn Heb \u201cstrengthened themselves.\u201d"}, {"pk": 2836201, "translation": "NET", "book": 14, "chapter": 13, "verse": 8, "text": "Now you are declaring that you will resist the LORD\u2019s rule through the Davidic dynasty. You have a huge army, and bring with you the gold calves that Jeroboam made for you as gods.", "comment": "tn Or \u201chorde\u201d; or \u201cmultitude.\u201d
tn Heb \u201cthe kingdom of the Lord by the hand of the sons of David.\u201d"}, {"pk": 2836202, "translation": "NET", "book": 14, "chapter": 13, "verse": 9, "text": "But you banished the LORD\u2019s priests, Aaron\u2019s descendants, and the Levites, and appointed your own priests just as the surrounding nations do! Anyone who comes to consecrate himself with a young bull or seven rams becomes a priest of these fake gods!", "comment": "tn In the Hebrew text this is phrased as a rhetorical question, \u201cDid you not banish?\u201d The rhetorical question expects the answer, \u201cOf course you did,\u201d the force of which is reflected in the translation \u201cBut you banished.\u201d
tn Heb \u201cwhoever comes to fill his hand with a bull of a son of cattle, and seven rams, and he is a priest to no-gods.\u201d"}, {"pk": 2836203, "translation": "NET", "book": 14, "chapter": 13, "verse": 10, "text": "But as for us, the LORD is our God and we have not rejected him. Aaron\u2019s descendants serve as the LORD\u2019s priests and the Levites assist them with the work.", "comment": "tn Heb \u201cand priests serving the Lord [are] the sons of Aaron and the Levites in the work.\u201d"}, {"pk": 2836204, "translation": "NET", "book": 14, "chapter": 13, "verse": 11, "text": "They offer burnt sacrifices to the LORD every morning and every evening, along with fragrant incense. They arrange the Bread of the Presence on a ritually clean table and light the lamps on the gold lampstand every evening. Certainly we are observing the LORD our God\u2019s regulations, but you have rejected him.", "comment": "tn Or \u201cfor.\u201d"}, {"pk": 2836205, "translation": "NET", "book": 14, "chapter": 13, "verse": 12, "text": "Now look, God is with us as our leader. His priests are ready to blow the trumpets to signal the attack against you. You Israelites, don\u2019t fight against the LORD God of your ancestors, for you will not win!\u201d", "comment": "tn Heb \u201cfathers\u201d (also in v. 18).
tn Heb \u201cand his priests and the trumpets of the war alarm [are ready] to sound out against you.\u201d"}, {"pk": 2836206, "translation": "NET", "book": 14, "chapter": 13, "verse": 13, "text": "Now Jeroboam had sent some men to ambush the Judahite army from behind. The main army was in front of the Judahite army; the ambushers were behind it.", "comment": "tn Heb \u201cand Jeroboam had caused to circle around an ambush to come from behind them.\u201d
tn Heb \u201cJudah.\u201d"}, {"pk": 2836207, "translation": "NET", "book": 14, "chapter": 13, "verse": 14, "text": "The men of Judah turned around and realized they were being attacked from the front and the rear. So they cried out for help to the LORD. The priests blew their trumpets,", "comment": "tn Heb \u201cand Judah turned, and, look, to them [was] the battle in front and behind.\u201d"}, {"pk": 2836208, "translation": "NET", "book": 14, "chapter": 13, "verse": 15, "text": "and the men of Judah gave the battle cry. As the men of Judah gave the battle cry, the LORD struck down Jeroboam and all Israel before Abijah and Judah.", "comment": "tn Heb \u201cshouted out.\u201d"}, {"pk": 2836209, "translation": "NET", "book": 14, "chapter": 13, "verse": 16, "text": "The Israelites fled from before the Judahite army, and God handed them over to the men of Judah.", "comment": "tn Heb \u201cJudah.\u201d
tn Heb \u201cthem\u201d; the referent (the men of Judah) has been specified in the translation for clarity."}, {"pk": 2836210, "translation": "NET", "book": 14, "chapter": 13, "verse": 17, "text": "Abijah and his army thoroughly defeated them; 500,000 well-trained Israelite men fell dead.", "comment": "tn Heb \u201cstruck them down with a great striking down.\u201d
tn Heb \u201cand [the] slain from Israel fell, five hundred thousand chosen men.\u201d"}, {"pk": 2836211, "translation": "NET", "book": 14, "chapter": 13, "verse": 18, "text": "That day the Israelites were defeated; the men of Judah prevailed because they relied on the LORD God of their ancestors.", "comment": "tn Heb \u201cat that time.\u201d"}, {"pk": 2836212, "translation": "NET", "book": 14, "chapter": 13, "verse": 19, "text": "Abijah chased Jeroboam; he seized from him these cities: Bethel and its surrounding towns, Jeshanah and its surrounding towns, and Ephron and its surrounding towns.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2836213, "translation": "NET", "book": 14, "chapter": 13, "verse": 20, "text": "Jeroboam did not regain power during the reign of Abijah. The LORD struck him down and he died.", "comment": "tn Heb \u201cand the strength of Jeroboam was not retained again in the days of Abijah.\u201d"}, {"pk": 2836214, "translation": "NET", "book": 14, "chapter": 13, "verse": 21, "text": "Abijah\u2019s power grew; he had fourteen wives and fathered twenty-two sons and sixteen daughters.", "comment": "tn Heb \u201clifted up for himself.\u201d"}, {"pk": 2836215, "translation": "NET", "book": 14, "chapter": 13, "verse": 22, "text": "The rest of the events of Abijah\u2019s reign, including his deeds and sayings, are recorded in the writings of the prophet Iddo.", "comment": "tn Heb \u201cand his ways and his words.\u201d"}, {"pk": 2836216, "translation": "NET", "book": 14, "chapter": 14, "verse": 1, "text": "(13:23) Abijah passed away and was buried in the City of David. His son Asa replaced him as king. During his reign the land had rest for ten years.", "comment": "sn Beginning with 14:1, the verse numbers through 14:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 14:1 ET = 13:23 HT, 14:2 ET = 14:1 HT, 14:3 ET = 14:2 HT, etc., through 14:15 ET = 14:14 HT. Beginning with 15:1 the verse numbers in the ET and HT are again the same.
tn Heb \u201cin his days.\u201d
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2836217, "translation": "NET", "book": 14, "chapter": 14, "verse": 2, "text": "(14:1) Asa did what the LORD his God desired and approved.", "comment": "tn Heb \u201cand Asa did the good and the right in the eyes of the Lord his God.\u201d"}, {"pk": 2836218, "translation": "NET", "book": 14, "chapter": 14, "verse": 3, "text": "He removed the pagan altars and the high places, smashed the sacred pillars, and cut down the Asherah poles.", "comment": "tn Heb \u201cthe altars of the foreigner.\u201d
sn Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew \u05d0\u05b2\u05e9\u05c1\u05b5\u05e8\u05b4\u05d9\u05dd [\u2019asherim], as here). They were to be burned or cut down (Deut 7:5; 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4)."}, {"pk": 2836219, "translation": "NET", "book": 14, "chapter": 14, "verse": 4, "text": "He ordered Judah to seek the LORD God of their ancestors and to observe his law and commands.", "comment": "tn Heb \u201cthe law and the command.\u201d
tn Heb \u201cfathers.\u201d"}, {"pk": 2836220, "translation": "NET", "book": 14, "chapter": 14, "verse": 5, "text": "He removed the high places and the incense altars from all the cities of Judah. The kingdom had rest under his rule.", "comment": "tn Heb \u201cbefore him.\u201d"}, {"pk": 2836221, "translation": "NET", "book": 14, "chapter": 14, "verse": 6, "text": "He built fortified cities throughout Judah, for the land was at rest and there was no war during those years; the LORD gave him peace."}, {"pk": 2836222, "translation": "NET", "book": 14, "chapter": 14, "verse": 7, "text": "He said to the people of Judah: \u201cLet\u2019s build these cities and fortify them with walls, towers, and barred gates. The land remains ours because we have followed the LORD our God and he has made us secure on all sides.\u201d So they built the cities and prospered.", "comment": "tn The words \u201cthe people of\u201d are supplied in the translation for clarification. The Hebrew text uses the name \u201cJudah\u201d by metonymy for the people of Judah.
tn The words \u201cthe cities\u201d are supplied in the translation for clarification and for stylistic reasons.
tn Heb \u201cand he has given us rest all around.\u201d
tn Heb \u201csought.\u201d
tn Heb \u201cand we will surround [them] with wall[s] and towers, doors, and bars.\u201d"}, {"pk": 2836223, "translation": "NET", "book": 14, "chapter": 14, "verse": 8, "text": "Asa had an army of 300,000 men from Judah, equipped with large shields and spears. He also had 280,000 men from Benjamin who carried small shields and were adept archers; they were all skilled warriors."}, {"pk": 2836224, "translation": "NET", "book": 14, "chapter": 14, "verse": 9, "text": "Zerah the Cushite marched against them with an army of 1,000,000 men and 300 chariots. He arrived at Mareshah,", "comment": "tn Heb \u201ca thousand thousands.\u201d"}, {"pk": 2836225, "translation": "NET", "book": 14, "chapter": 14, "verse": 10, "text": "and Asa went out to oppose him. They deployed for battle in the Valley of Zephathah near Mareshah."}, {"pk": 2836226, "translation": "NET", "book": 14, "chapter": 14, "verse": 11, "text": "Asa prayed to the LORD his God: \u201cO LORD, there is no one but you who can help the weak when they are vastly outnumbered. Help us, O LORD our God, for we rely on you and have marched on your behalf against this huge army. O LORD our God, don\u2019t let men prevail against you!\u201d", "comment": "tn Heb \u201cand in your name we have come against this multitude.\u201d
tn Heb \u201clet not man retain [strength] with you.\u201d
tn Heb \u201ccalled out.\u201d
tn Heb \u201cthere is not with you to help between many with regard to [the one] without strength.\u201d"}, {"pk": 2836227, "translation": "NET", "book": 14, "chapter": 14, "verse": 12, "text": "The LORD struck down the Cushites before Asa and Judah. The Cushites fled,"}, {"pk": 2836228, "translation": "NET", "book": 14, "chapter": 14, "verse": 13, "text": "and Asa and his army chased them as far as Gerar. The Cushites were wiped out; they were shattered before the LORD and his army. The men of Judah carried off a huge amount of plunder.", "comment": "tn Heb \u201cthey\u201d; the referent (the men of Judah) has been specified in the translation for clarity.
tn Heb \u201cand there fell from the Cushites so that there was not to them preservation of life.\u201d"}, {"pk": 2836229, "translation": "NET", "book": 14, "chapter": 14, "verse": 14, "text": "They defeated all the cities surrounding Gerar, for the LORD caused them to panic. The men of Judah looted all the cities, for they contained a huge amount of goods.", "comment": "tn Heb \u201cfor the terror of the Lord was upon them.\u201d
tn Heb \u201cfor great plunder was in them.\u201d
tn Heb \u201cthey\u201d; the referent (the men of Judah) has been specified in the translation for clarity."}, {"pk": 2836230, "translation": "NET", "book": 14, "chapter": 14, "verse": 15, "text": "They also attacked the tents of the herdsmen in charge of the livestock. They carried off many sheep and camels and then returned to Jerusalem.", "comment": "tn Heb \u201cand also they struck down the tents of the livestock.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836231, "translation": "NET", "book": 14, "chapter": 15, "verse": 1, "text": "God\u2019s Spirit came upon Azariah son of Oded."}, {"pk": 2836232, "translation": "NET", "book": 14, "chapter": 15, "verse": 2, "text": "He met Asa and told him, \u201cListen to me, Asa and all Judah and Benjamin! The LORD is with you when you are loyal to him. If you seek him, he will respond to you, but if you reject him, he will reject you.", "comment": "tn Heb \u201cwent out before.\u201d
tn Heb \u201che will allow himself to be found by you.\u201d
tn Heb \u201cwhen you are with him.\u201d"}, {"pk": 2836233, "translation": "NET", "book": 14, "chapter": 15, "verse": 3, "text": "For a long time Israel had no true God, or priest to instruct them, or law.", "comment": "tn Heb \u201cMany days.\u201d"}, {"pk": 2836234, "translation": "NET", "book": 14, "chapter": 15, "verse": 4, "text": "Because of their distress, they turned back to the LORD God of Israel. They sought him and he responded to them.", "comment": "tn Heb \u201cand he allowed himself to be found by them.\u201d"}, {"pk": 2836235, "translation": "NET", "book": 14, "chapter": 15, "verse": 5, "text": "In those days no one could travel safely, for total chaos had overtaken all the people of the surrounding lands.", "comment": "tn Heb \u201cthere was peace for the one going out or the one coming in.\u201d
tn Heb \u201ctimes.\u201d
tn Heb \u201cfor great confusion was upon all the inhabitants of the lands.\u201d"}, {"pk": 2836236, "translation": "NET", "book": 14, "chapter": 15, "verse": 6, "text": "One nation was crushed by another, and one city by another, for God caused them to be in great turmoil.", "comment": "tn Heb \u201cthrew them into confusion with all distress.\u201d"}, {"pk": 2836237, "translation": "NET", "book": 14, "chapter": 15, "verse": 7, "text": "But as for you, be strong and don\u2019t get discouraged, for your work will be rewarded.\u201d", "comment": "tn Heb \u201cfor there is payment for your work.\u201d
tn Heb \u201cand let not your hands drop.\u201d"}, {"pk": 2836238, "translation": "NET", "book": 14, "chapter": 15, "verse": 8, "text": "When Asa heard these words and the prophecy of Oded the prophet, he was encouraged. He removed the detestable idols from the entire land of Judah and Benjamin and from the cities he had seized in the Ephraimite hill country. He repaired the altar of the LORD in front of the porch of the LORD\u2019s temple.", "comment": "tn Heb \u201cthe porch of the Lord.\u201d
tn Heb \u201cstrengthened himself.\u201d"}, {"pk": 2836239, "translation": "NET", "book": 14, "chapter": 15, "verse": 9, "text": "He assembled all Judah and Benjamin, as well as the settlers from Ephraim, Manasseh, and Simeon who had come to live with them. Many people from Israel had come there to live when they saw that the LORD his God was with him.", "comment": "tn Or \u201cresident aliens.\u201d
tn Heb \u201chad fallen upon him.\u201d"}, {"pk": 2836240, "translation": "NET", "book": 14, "chapter": 15, "verse": 10, "text": "They assembled in Jerusalem in the third month of the fifteenth year of Asa\u2019s reign."}, {"pk": 2836241, "translation": "NET", "book": 14, "chapter": 15, "verse": 11, "text": "At that time they sacrificed to the LORD some of the plunder they had brought back, including 700 head of cattle and 7,000 sheep.", "comment": "tn Or \u201cIn that day.\u201d
tn The Hebrew term \u05e6\u05b9\u05d0\u05df (tso\u2019n) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other."}, {"pk": 2836242, "translation": "NET", "book": 14, "chapter": 15, "verse": 12, "text": "They solemnly agreed to seek the LORD God of their ancestors with their whole heart and being.", "comment": "tn Heb \u201cfathers.\u201d
tn Heb \u201centered into a covenant.\u201d"}, {"pk": 2836243, "translation": "NET", "book": 14, "chapter": 15, "verse": 13, "text": "Anyone who would not seek the LORD God of Israel would be executed, whether they were young or old, male or female.", "comment": "tn Heb \u201cwhether small or great.\u201d"}, {"pk": 2836244, "translation": "NET", "book": 14, "chapter": 15, "verse": 14, "text": "They swore their allegiance to the LORD, shouting their approval loudly and sounding trumpets and horns.", "comment": "tn Heb \u201cwith a loud voice and with a shout and with trumpets and with horns.\u201d"}, {"pk": 2836245, "translation": "NET", "book": 14, "chapter": 15, "verse": 15, "text": "All Judah was happy about the oath, because they made the vow with their whole heart. They willingly sought the LORD and he responded to them. He made them secure on every side.", "comment": "tn Heb \u201cand with all their desire they sought him and he allowed himself to be found by them.\u201d
tn Heb \u201cand the Lord gave them rest all around.\u201d"}, {"pk": 2836246, "translation": "NET", "book": 14, "chapter": 15, "verse": 16, "text": "King Asa also removed Maacah his grandmother from her position as queen mother because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and crushed and burned it in the Kidron Valley.", "comment": "tn The Hebrew term \u05d2\u05bc\u05b0\u05d1\u05b4\u05d9\u05e8\u05b8\u05d4 (g\u00ffvirah) can denote \u201cqueen\u201d or \u201cqueen mother\u201d depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.
tn Heb \u201cmother,\u201d but Hebrew often uses \u201cfather\u201d and \u201cmother\u201d for grandparents and even more remote ancestors."}, {"pk": 2836247, "translation": "NET", "book": 14, "chapter": 15, "verse": 17, "text": "The high places were not eliminated from Israel, yet Asa was wholeheartedly devoted to the LORD throughout his lifetime.", "comment": "tn Heb \u201cyet the heart of Asa was complete all his days.\u201d"}, {"pk": 2836248, "translation": "NET", "book": 14, "chapter": 15, "verse": 18, "text": "He brought the holy items that his father and he had made into God\u2019s temple, including the silver, gold, and other articles.", "comment": "tn Heb \u201cand he brought the holy things of his father and his holy things [into] the house of God, silver, gold, and items.\u201d"}, {"pk": 2836249, "translation": "NET", "book": 14, "chapter": 15, "verse": 19, "text": "There was no more war until the thirty-fifth year of Asa\u2019s reign."}, {"pk": 2836250, "translation": "NET", "book": 14, "chapter": 16, "verse": 1, "text": "In the thirty-sixth year of Asa\u2019s reign, King Baasha of Israel attacked Judah, and he established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah.", "comment": "tn Heb \u201cand he built up Ramah so as to not permit going out or coming in to Asa king of Judah.\u201d"}, {"pk": 2836251, "translation": "NET", "book": 14, "chapter": 16, "verse": 2, "text": "Asa took all the silver and gold that was left in the treasuries of the LORD\u2019s temple and of the royal palace and sent it to King Ben Hadad of Syria, ruler in Damascus, along with this message:"}, {"pk": 2836252, "translation": "NET", "book": 14, "chapter": 16, "verse": 3, "text": "\u201cI want to make a treaty with you, like the one our fathers made. See, I have sent you silver and gold. Break your treaty with King Baasha of Israel, so he will retreat from my land.\u201d", "comment": "tn Heb \u201c[May there be] a covenant between me and you [as there was] between my father and your father.\u201d
tn Heb \u201cso he will go up from upon me.\u201d"}, {"pk": 2836253, "translation": "NET", "book": 14, "chapter": 16, "verse": 4, "text": "Ben Hadad accepted King Asa\u2019s offer and ordered his army commanders to attack the cities of Israel. They conquered Ijon, Dan, Abel Maim, and all the storage cities of Naphtali.", "comment": "tn Heb \u201cThey struck down.\u201d
tn Heb \u201cand Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.\u201d
sn In the parallel passage in 1 Kgs 15:20, this city\u2019s name appears as Abel Beth Maacah. These appear to be variant names for the same place."}, {"pk": 2836254, "translation": "NET", "book": 14, "chapter": 16, "verse": 5, "text": "When Baasha heard the news, he stopped fortifying Ramah and abandoned the project.", "comment": "tn Heb \u201cbuilding.\u201d
tn Heb \u201cand he caused his work to cease.\u201d"}, {"pk": 2836255, "translation": "NET", "book": 14, "chapter": 16, "verse": 6, "text": "King Asa ordered all the men of Judah to carry away the stones and wood that Baasha had used to build Ramah. He used the materials to build up Geba and Mizpah.", "comment": "tn Heb \u201cand King Asa took all Judah and they carried away the stones of Ramah and its wood which Baasha had built.\u201d
tn Heb \u201cand he built with them.\u201d"}, {"pk": 2836256, "translation": "NET", "book": 14, "chapter": 16, "verse": 7, "text": "At that time Hanani the prophet visited King Asa of Judah and said to him: \u201cBecause you relied on the king of Syria and did not rely on the LORD your God, the army of the king of Syria has escaped from your hand.", "comment": "tn Heb \u201cthe seer.\u201d"}, {"pk": 2836257, "translation": "NET", "book": 14, "chapter": 16, "verse": 8, "text": "Did not the Cushites and Libyans have a huge army with chariots and a very large number of horsemen? But when you relied on the LORD, he handed them over to you!"}, {"pk": 2836258, "translation": "NET", "book": 14, "chapter": 16, "verse": 9, "text": "Certainly the LORD watches the whole earth carefully and is ready to strengthen those who are devoted to him. You have acted foolishly in this matter; from now on you will have war.", "comment": "tn Heb \u201cthe eyes of the Lord move quickly through all the earth.\u201d
tn Heb \u201cto strengthen himself with their heart, [the one] complete toward him.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2836259, "translation": "NET", "book": 14, "chapter": 16, "verse": 10, "text": "Asa was so angry at the prophet, he put him in jail. Asa also oppressed some of the people at that time.", "comment": "tn Heb \u201cand Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.\u201d"}, {"pk": 2836260, "translation": "NET", "book": 14, "chapter": 16, "verse": 11, "text": "The events of Asa\u2019s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.", "comment": "tn Heb \u201cLook, the events of Asa, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.\u201d"}, {"pk": 2836261, "translation": "NET", "book": 14, "chapter": 16, "verse": 12, "text": "In the thirty-ninth year of his reign, Asa developed a foot disease. Though his disease was severe, he did not seek the LORD, but only the doctors.", "comment": "tn Heb \u201cbecame sick in his feet.\u201d
tn Heb \u201cunto upwards [i.e., very severe [was] his sickness, and even in his sickness he did not seek the Lord, only the healers."}, {"pk": 2836262, "translation": "NET", "book": 14, "chapter": 16, "verse": 13, "text": "Asa passed away in the forty-first year of his reign.", "comment": "tn Heb \u201clay down with his fathers, and he died.\u201d"}, {"pk": 2836263, "translation": "NET", "book": 14, "chapter": 16, "verse": 14, "text": "He was buried in the tomb he had carved out in the City of David. They laid him to rest on a bier covered with spices and assorted mixtures of ointments. They made a huge bonfire to honor him.", "comment": "sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201cand they burned for him a large fire, very great.\u201d"}, {"pk": 2836264, "translation": "NET", "book": 14, "chapter": 17, "verse": 1, "text": "His son Jehoshaphat replaced him as king and solidified his rule over Israel.", "comment": "tn Heb \u201cand strengthened himself over Israel.\u201d"}, {"pk": 2836265, "translation": "NET", "book": 14, "chapter": 17, "verse": 2, "text": "He placed troops in all of Judah\u2019s fortified cities and posted garrisons throughout the land of Judah and in the cities of Ephraim that his father Asa had seized.", "comment": "tn Or perhaps, \u201cgovernors.\u201d"}, {"pk": 2836266, "translation": "NET", "book": 14, "chapter": 17, "verse": 3, "text": "The LORD was with Jehoshaphat because he followed in his ancestor David\u2019s footsteps at the beginning of his reign. He did not seek the Baals,", "comment": "tn Heb \u201cfor he walked in the ways of David his father [in] the beginning [times].\u201d
tn Heb \u201cfather.\u201d"}, {"pk": 2836267, "translation": "NET", "book": 14, "chapter": 17, "verse": 4, "text": "but instead sought the God of his ancestors and obeyed his commands, unlike the Israelites.", "comment": "tn Heb \u201cfathers.\u201d
tn Heb \u201cwalked in.\u201d
tn Heb \u201cand not like the behavior of Israel.\u201d"}, {"pk": 2836268, "translation": "NET", "book": 14, "chapter": 17, "verse": 5, "text": "The LORD made his kingdom secure; all Judah brought tribute to Jehoshaphat, and he became very wealthy and greatly respected.", "comment": "tn Heb \u201cestablished the kingdom in his hand.\u201d
tn Heb \u201cand he had wealth and honor in abundance.\u201d"}, {"pk": 2836269, "translation": "NET", "book": 14, "chapter": 17, "verse": 6, "text": "He was committed to following the LORD; he even removed the high places and Asherah poles from Judah.", "comment": "tn Heb \u201cand his heart was high in the ways of the Lord.\u201d Perhaps \u05d2\u05bc\u05b8\u05d1\u05b7\u05d4\u05bc (gavah, \u201cbe high\u201d) here means \u201cbe cheerful\u201d (HALOT 171 s.v.) or \u201cbe encouraged\u201d (BDB 147 s.v. 3.a)."}, {"pk": 2836270, "translation": "NET", "book": 14, "chapter": 17, "verse": 7, "text": "In the third year of his reign he sent his officials Ben-Hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach in the cities of Judah."}, {"pk": 2836271, "translation": "NET", "book": 14, "chapter": 17, "verse": 8, "text": "They were accompanied by the Levites Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tob-Adonijah, and by the priests Elishama and Jehoram."}, {"pk": 2836272, "translation": "NET", "book": 14, "chapter": 17, "verse": 9, "text": "They taught throughout Judah, taking with them the scroll of the law of the LORD. They traveled to all the cities of Judah and taught the people."}, {"pk": 2836273, "translation": "NET", "book": 14, "chapter": 17, "verse": 10, "text": "The LORD put fear into all the kingdoms surrounding Judah; they did not make war with Jehoshaphat.", "comment": "tn Heb \u201cand the terror of the Lord was upon all the kingdoms of the lands which were surrounding Judah.\u201d"}, {"pk": 2836274, "translation": "NET", "book": 14, "chapter": 17, "verse": 11, "text": "Some of the Philistines brought Jehoshaphat tribute, including a load of silver. The Arabs brought him 7,700 rams and 7,700 goats from their flocks."}, {"pk": 2836275, "translation": "NET", "book": 14, "chapter": 17, "verse": 12, "text": "Jehoshaphat\u2019s power kept increasing. He built fortresses and storage cities throughout Judah."}, {"pk": 2836276, "translation": "NET", "book": 14, "chapter": 17, "verse": 13, "text": "He had many supplies stored in the cities of Judah and an army of skilled warriors stationed in Jerusalem.", "comment": "tn Heb \u201cand many supplies were his in the cities of Judah, and men of war, warriors of skill in Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836277, "translation": "NET", "book": 14, "chapter": 17, "verse": 14, "text": "These were their divisions by families: There were a thousand officers from Judah. Adnah the commander led 300,000 skilled warriors,", "comment": "tn Or perhaps \u201cfrom Judah, commanders of the thousands.\u201d"}, {"pk": 2836278, "translation": "NET", "book": 14, "chapter": 17, "verse": 15, "text": "Jehochanan the commander led 280,000,"}, {"pk": 2836279, "translation": "NET", "book": 14, "chapter": 17, "verse": 16, "text": "and Amasiah son of Zikri, who volunteered to serve the LORD, led 200,000 skilled warriors."}, {"pk": 2836280, "translation": "NET", "book": 14, "chapter": 17, "verse": 17, "text": "From Benjamin, Eliada, a skilled warrior, led 200,000 men who were equipped with bows and shields,"}, {"pk": 2836281, "translation": "NET", "book": 14, "chapter": 17, "verse": 18, "text": "and Jehozabad led 180,000 trained warriors."}, {"pk": 2836282, "translation": "NET", "book": 14, "chapter": 17, "verse": 19, "text": "These were the ones who served the king, besides those whom the king placed in the fortified cities throughout Judah."}, {"pk": 2836283, "translation": "NET", "book": 14, "chapter": 18, "verse": 1, "text": "Jehoshaphat was very wealthy and greatly respected. He made an alliance by marriage with Ahab,"}, {"pk": 2836284, "translation": "NET", "book": 14, "chapter": 18, "verse": 2, "text": "and after several years went down to visit Ahab in Samaria. Ahab slaughtered many sheep and cattle to honor Jehoshaphat and those who came with him. He persuaded him to join in an attack against Ramoth Gilead.", "comment": "tn Heb \u201cand Ahab slaughtered for him sheep and cattle in abundance, and for the people who were with him.\u201d
tn Heb \u201cto go up.\u201d
tn The word \u201cvisit\u201d is supplied in the translation for clarity and for stylistic reasons.
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201cat the end of years.\u201d"}, {"pk": 2836285, "translation": "NET", "book": 14, "chapter": 18, "verse": 3, "text": "King Ahab of Israel said to Jehoshaphat, \u201cWill you go with me to attack Ramoth Gilead?\u201d Jehoshaphat replied to the king of Israel, \u201cI will support you; my army is at your disposal and will support you in battle.\u201d", "comment": "tn Heb \u201cLike me, like you; and like your people, my people; and with you in battle.\u201d"}, {"pk": 2836286, "translation": "NET", "book": 14, "chapter": 18, "verse": 4, "text": "Then Jehoshaphat added, \u201cFirst seek an oracle from the LORD.\u201d", "comment": "tn Heb \u201cand Jehoshaphat said to the king of Israel.\u201d
tn Heb \u201cthe word of the Lord.\u201d Jehoshaphat is requesting a prophetic oracle revealing the Lord\u2019s will in the matter and their prospects for success. For examples of such oracles, see 2 Sam 5:19, 23\u201324."}, {"pk": 2836287, "translation": "NET", "book": 14, "chapter": 18, "verse": 5, "text": "So the king of Israel assembled 400 prophets and asked them, \u201cShould we attack Ramoth Gilead or not?\u201d They said, \u201cAttack! God will hand it over to the king.\u201d", "comment": "tn Though Jehoshaphat had requested an oracle from \u201cthe Lord\u201d (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, y\u00ffhvah, \u201cYahweh\u201d), the Israelite prophets stop short of actually using this name and substitute the title \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (ha\u2019elohim, \u201cthe God\u201d). This ambiguity may explain in part Jehoshaphat\u2019s hesitancy and caution (vv. 7\u20138). He seems to doubt that the 400 are genuine prophets of the Lord.
tn Heb \u201cShould we go against Ramoth Gilead for war or should I refrain?\u201d"}, {"pk": 2836288, "translation": "NET", "book": 14, "chapter": 18, "verse": 6, "text": "But Jehoshaphat asked, \u201cIs there not a prophet of the LORD still here, that we may ask him?\u201d"}, {"pk": 2836289, "translation": "NET", "book": 14, "chapter": 18, "verse": 7, "text": "The king of Israel answered Jehoshaphat, \u201cThere is still one man through whom we can seek the LORD\u2019s will. But I despise him because he does not prophesy prosperity for me, but always disaster. His name is Micaiah son of Imlah. Jehoshaphat said, \u201cThe king should not say such things!\u201d", "comment": "tn Or \u201chate.\u201d
tn The words \u201chis name is\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201call his days.\u201d
tn Heb \u201cto seek the Lord from him.\u201d"}, {"pk": 2836290, "translation": "NET", "book": 14, "chapter": 18, "verse": 8, "text": "The king of Israel summoned an officer and said, \u201cQuickly bring Micaiah son of Imlah.\u201d"}, {"pk": 2836291, "translation": "NET", "book": 14, "chapter": 18, "verse": 9, "text": "Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, dressed in their royal robes, at the threshing floor at the entrance of the gate of Samaria. All the prophets were prophesying before them.", "comment": "tn Heb \u201cat,\u201d which in this case probably means \u201cnear.\u201d"}, {"pk": 2836292, "translation": "NET", "book": 14, "chapter": 18, "verse": 10, "text": "Zedekiah son of Kenaanah made iron horns and said, \u201cThis is what the LORD says, \u2018With these you will gore Syria until they are destroyed!\u2019\u201d"}, {"pk": 2836293, "translation": "NET", "book": 14, "chapter": 18, "verse": 11, "text": "All the prophets were prophesying the same, saying, \u201cAttack Ramoth Gilead! You will succeed; the LORD will hand it over to the king!\u201d"}, {"pk": 2836294, "translation": "NET", "book": 14, "chapter": 18, "verse": 12, "text": "Now the messenger who went to summon Micaiah said to him, \u201cLook, the prophets are in complete agreement that the king will succeed. Your words must agree with theirs; you must predict success!\u201d", "comment": "tn Heb \u201cthe words of the prophets are [with] one mouth good for the king.\u201d
tn Heb \u201clet your words be like one of them and speak good.\u201d"}, {"pk": 2836295, "translation": "NET", "book": 14, "chapter": 18, "verse": 13, "text": "But Micaiah said, \u201cAs certainly as the LORD lives, I will say what my God tells me to say!\u201d"}, {"pk": 2836296, "translation": "NET", "book": 14, "chapter": 18, "verse": 14, "text": "Micaiah came before the king and the king asked him, \u201cMicaiah, should we attack Ramoth Gilead or not?\u201d He answered him, \u201cAttack! You will succeed; they will be handed over to you.\u201d", "comment": "sn One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah\u2019s actions became understandable later, when we discover that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab\u2019s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 13 Micaiah only vows to speak the word of his God; he does not necessarily say he will tell the truth. In this case the Lord\u2019s word is deliberately deceptive. Only when the king adjures him to tell the truth (v. 15), does Micaiah do so.
tn Heb \u201che\u201d; the referent (Micaiah) has been specified in the translation both for clarity and for stylistic reasons."}, {"pk": 2836297, "translation": "NET", "book": 14, "chapter": 18, "verse": 15, "text": "The king said to him, \u201cHow many times must I make you solemnly promise in the name of the LORD to tell me only the truth?\u201d", "comment": "tn Or \u201cswear an oath by.\u201d"}, {"pk": 2836298, "translation": "NET", "book": 14, "chapter": 18, "verse": 16, "text": "Micaiah replied, \u201cI saw all Israel scattered on the mountains like sheep that have no shepherd. Then the LORD said, \u2018They have no master. They should go home in peace.\u2019\u201d", "comment": "tn Heb \u201che\u201d; the referent (Micaiah) has been specified in the translation for clarity."}, {"pk": 2836299, "translation": "NET", "book": 14, "chapter": 18, "verse": 17, "text": "The king of Israel said to Jehoshaphat, \u201cDidn\u2019t I tell you he does not prophesy prosperity for me, but disaster?\u201d"}, {"pk": 2836300, "translation": "NET", "book": 14, "chapter": 18, "verse": 18, "text": "Micaiah said, \u201cThat being the case, hear the word of the LORD: I saw the LORD sitting on his throne, with all the heavenly assembly standing on his right and on his left.", "comment": "tn Heb \u201che\u201d; the referent (Micaiah) has been specified in the translation for clarity."}, {"pk": 2836301, "translation": "NET", "book": 14, "chapter": 18, "verse": 19, "text": "The LORD said, \u2018Who will deceive King Ahab of Israel, so he will attack Ramoth Gilead and die there?\u2019 One said this and another that."}, {"pk": 2836302, "translation": "NET", "book": 14, "chapter": 18, "verse": 20, "text": "Then a spirit stepped forward and stood before the LORD. He said, \u2018I will deceive him.\u2019 The LORD asked him, \u2018How?\u2019", "comment": "tn Heb \u201cthe spirit.\u201d The significance of the article prefixed to \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) is uncertain, but it could contain a clue as to this spirit\u2019s identity, especially when interpreted in light of verse 23. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, \u201ca spirit.\u201d In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 23 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, \u201cWhich way did the spirit from the Lord (\u05e8\u05d5\u05bc\u05d7\u05b7\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, ruakh-y\u00ffhvah) go when he went from me to speak to you?\u201d When the phrase \u201cthe spirit of the Lord\u201d refers to the divine spirit (rather than the divine breath or mind, as in Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20\u201322 is the same as the divine spirit mentioned by Zedekiah in v. 23. This would explain why the article is used on \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh); he can be called \u201cthe spirit\u201d because he is the well-known spirit who energizes the prophets."}, {"pk": 2836303, "translation": "NET", "book": 14, "chapter": 18, "verse": 21, "text": "He replied, \u2018I will go out and be a lying spirit in the mouths of all his prophets.\u2019 The LORD said, \u2018Deceive and overpower him. Go out and do as you have proposed.\u2019", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn The Hebrew text has two imperfects connected by \u05d5\u05b0\u05d2\u05b7\u05dd (v\u00ffgam). These verbs could be translated as specific futures, \u201cyou will deceive and also you will prevail,\u201d in which case the Lord is assuring the spirit of success on his mission. However, in a commissioning context (note the following imperatives) such as this, it is more likely that the imperfects are injunctive, in which case one could translate, \u201cDeceive, and also overpower.\u201d"}, {"pk": 2836304, "translation": "NET", "book": 14, "chapter": 18, "verse": 22, "text": "So now, look, the LORD has placed a lying spirit in the mouths of all these prophets of yours; but the LORD has decreed disaster for you.\u201d"}, {"pk": 2836305, "translation": "NET", "book": 14, "chapter": 18, "verse": 23, "text": "Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, \u201cWhich way did the LORD\u2019s spirit go when he went from me to speak to you?\u201d"}, {"pk": 2836306, "translation": "NET", "book": 14, "chapter": 18, "verse": 24, "text": "Micaiah replied, \u201cLook, you will see in the day when you go into an inner room to hide.\u201d"}, {"pk": 2836307, "translation": "NET", "book": 14, "chapter": 18, "verse": 25, "text": "Then the king of Israel said, \u201cTake Micaiah and return him to Amon the city official and Joash the king\u2019s son."}, {"pk": 2836308, "translation": "NET", "book": 14, "chapter": 18, "verse": 26, "text": "Say, \u2018This is what the king says: \u201cPut this man in prison. Give him only a little bread and water until I return safely.\u201d\u2019\u201d", "comment": "tn Heb \u201cthe bread of affliction and the water of affliction.\u201d"}, {"pk": 2836309, "translation": "NET", "book": 14, "chapter": 18, "verse": 27, "text": "Micaiah said, \u201cIf you really do return safely, then the LORD has not spoken through me!\u201d Then he added, \u201cTake note, all you people.\u201d", "comment": "tn Heb \u201cListen.\u201d"}, {"pk": 2836310, "translation": "NET", "book": 14, "chapter": 18, "verse": 28, "text": "The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead."}, {"pk": 2836311, "translation": "NET", "book": 14, "chapter": 18, "verse": 29, "text": "The king of Israel said to Jehoshaphat, \u201cI will disguise myself and then enter the battle; but you wear your royal attire.\u201d So the king of Israel disguised himself and they entered the battle.", "comment": "tn The Hebrew verbal forms could be imperatives (\u201cDisguise yourself and enter\u201d), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives (see IBHS 594 \u00a735.5.2a). Some prefer to emend the forms to imperfects."}, {"pk": 2836312, "translation": "NET", "book": 14, "chapter": 18, "verse": 30, "text": "Now the king of Syria had ordered his chariot commanders, \u201cDo not fight common soldiers or high ranking officers; fight only the king of Israel!\u201d", "comment": "tn Heb \u201csmall or great.\u201d"}, {"pk": 2836313, "translation": "NET", "book": 14, "chapter": 18, "verse": 31, "text": "When the chariot commanders saw Jehoshaphat, they said, \u201cHe must be the king of Israel!\u201d So they turned and attacked him, but Jehoshaphat cried out. The LORD helped him; God lured them away from him."}, {"pk": 2836314, "translation": "NET", "book": 14, "chapter": 18, "verse": 32, "text": "When the chariot commanders realized he was not the king of Israel, they turned away from him."}, {"pk": 2836315, "translation": "NET", "book": 14, "chapter": 18, "verse": 33, "text": "Now an archer shot an arrow at random and it struck the king of Israel between the plates of his armor. The king ordered his charioteer, \u201cTurn around and take me from the battle line, for I am wounded.\u201d", "comment": "tn Heb \u201cnow a man drew a bow in his innocence\u201d (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
tn Heb \u201ccamp.\u201d
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity."}, {"pk": 2836316, "translation": "NET", "book": 14, "chapter": 18, "verse": 34, "text": "While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening as the sun was setting."}, {"pk": 2836317, "translation": "NET", "book": 14, "chapter": 19, "verse": 1, "text": "When King Jehoshaphat of Judah returned home safely to Jerusalem,", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836318, "translation": "NET", "book": 14, "chapter": 19, "verse": 2, "text": "the prophet Jehu son of Hanani confronted him; he said to King Jehoshaphat, \u201cIs it right to help the wicked and be an ally of those who oppose the LORD? Because you have done this the LORD is angry with you!", "comment": "tn Heb \u201cwent out to his face.\u201d
tn Heb \u201cand love those who hate the Lord?\u201d
tn Heb \u201cand because of this upon you is anger from before the Lord.\u201d
tn Or \u201cseer.\u201d"}, {"pk": 2836319, "translation": "NET", "book": 14, "chapter": 19, "verse": 3, "text": "Nevertheless you have done some good things; you removed the Asherah poles from the land and you were determined to follow the LORD.\u201d", "comment": "tn Heb \u201cand you set your heart to seek the Lord.\u201d
tn Heb \u201cnevertheless good things are found with you.\u201d
tn Here \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar) is not the well attested verb \u201cburn,\u201d but the less common homonym meaning \u201cdevastate, sweep away, remove.\u201d See HALOT 146 s.v. II \u05d1\u05e2\u05e8."}, {"pk": 2836320, "translation": "NET", "book": 14, "chapter": 19, "verse": 4, "text": "Jehoshaphat lived in Jerusalem. He went out among the people from Beer Sheba to the hill country of Ephraim and encouraged them to follow the LORD God of their ancestors.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand turned them back to.\u201d
tn Heb \u201cfathers.\u201d"}, {"pk": 2836321, "translation": "NET", "book": 14, "chapter": 19, "verse": 5, "text": "He appointed judges throughout the land and in each of the fortified cities of Judah.", "comment": "tn Heb \u201cin all the fortified cities of Judah, city by city.\u201d"}, {"pk": 2836322, "translation": "NET", "book": 14, "chapter": 19, "verse": 6, "text": "He told the judges, \u201cBe careful what you do, for you are not judging for men, but for the LORD, who will be with you when you make judicial decisions.", "comment": "tn Heb \u201csee what you are doing.\u201d"}, {"pk": 2836323, "translation": "NET", "book": 14, "chapter": 19, "verse": 7, "text": "Respect the LORD and make careful decisions, for the LORD our God disapproves of injustice, partiality, and bribery.\u201d", "comment": "tn Heb \u201cand now let the terror of the Lord be upon you, be careful and act for there is not with the Lord our God injustice, lifting up of a face, and taking a bribe.\u201d"}, {"pk": 2836324, "translation": "NET", "book": 14, "chapter": 19, "verse": 8, "text": "In Jerusalem Jehoshaphat appointed some Levites, priests, and Israelite family leaders to judge on behalf of the LORD and to settle disputes among the residents of Jerusalem.", "comment": "tc Heb \u201cand to conduct a case [or \u201cfor controversy\u201d], and they returned [to] Jerusalem.\u201d Some emend \u05d5\u05b7\u05d9\u05bc\u05b8\u05e9\u05c1\u05bb\u05d1\u05d5\u05bc (vayyashuvu, \u201cand they returned\u201d) to \u05d5\u05b7\u05d9\u05bc\u05b5\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc (vayyesh\u00ffvu, \u201cand they lived [in]\u201d). The present translation assumes an emendation to \u05d9\u05b9\u05e9\u05c1\u05b0\u05d1\u05b5\u05d9 (yosh\u00ffvey, \u201cresidents of\u201d).
tn Heb \u201cfor the judgment of the Lord.\u201d"}, {"pk": 2836325, "translation": "NET", "book": 14, "chapter": 19, "verse": 9, "text": "He commanded them: \u201cCarry out your duties with respect for the LORD, with honesty, and with pure motives.", "comment": "tn Heb \u201cThis you must do with the fear of the Lord, with honesty, and with a complete heart.\u201d"}, {"pk": 2836326, "translation": "NET", "book": 14, "chapter": 19, "verse": 10, "text": "Whenever your countrymen who live in the cities bring a case before you (whether it involves a violent crime or other matters related to the law, commandments, rules, and regulations), warn them that they must not sin against the LORD. If you fail to do so, God will be angry with you and your colleagues; but if you obey, you will be free of guilt.", "comment": "tn Heb \u201cand every case which comes to you from your brothers who live in their cities.\u201d
tn Heb \u201cand anger will be upon you and your brothers; do this and you will not be guilty.\u201d
tn Heb \u201cbetween blood pertaining to blood.\u201d"}, {"pk": 2836327, "translation": "NET", "book": 14, "chapter": 19, "verse": 11, "text": "You will report to Amariah the chief priest in all matters pertaining to the LORD\u2019s law, and to Zebadiah son of Ishmael, the leader of the family of Judah, in all matters pertaining to the king. The Levites will serve as officials before you. Confidently carry out your duties! May the LORD be with those who do well!\u201d", "comment": "tn Heb \u201cBe strong and act!\u201d
tn Heb \u201cand look, Amariah the chief priest is over you with respect to every matter of the Lord, and Zebadiah\u2026with respect to every matter of the king.\u201d"}, {"pk": 2836328, "translation": "NET", "book": 14, "chapter": 20, "verse": 1, "text": "Later the Moabites and Ammonites, along with some of the Meunites, attacked Jehoshaphat.", "comment": "tc The Hebrew text has \u201cAmmonites,\u201d but they are mentioned just before this. Most translations, following some mss of the LXX, read \u201cMeunites\u201d (see 1 Chr 26:7; so NASB, NIV, NRSV)."}, {"pk": 2836329, "translation": "NET", "book": 14, "chapter": 20, "verse": 2, "text": "Messengers arrived and reported to Jehoshaphat, \u201cA huge army is attacking you from the other side of the Dead Sea, from the direction of Edom. Look, they are in Hazezon Tamar (that is, En Gedi).\u201d", "comment": "tn Heb \u201cthe Sea\u201d; in context (\u201cfrom the direction of Edom\u201d) this must refer to the Dead Sea, which has been specified in the translation for clarity (cf. NEB, NLT).
tc Most Hebrew mss read \u201cfrom Aram\u201d (i.e., Syria), but this must be a corruption of \u201cEdom,\u201d which is the reading of the LXX and Vulgate.
tn Heb \u201cthey\u201d; the implied referent (messengers) has been specified in the translation for clarity."}, {"pk": 2836330, "translation": "NET", "book": 14, "chapter": 20, "verse": 3, "text": "Jehoshaphat was afraid, so he decided to seek the LORD\u2019s advice. He decreed that all Judah should observe a fast.", "comment": "tn Heb \u201cand he set his face to seek the Lord.\u201d"}, {"pk": 2836331, "translation": "NET", "book": 14, "chapter": 20, "verse": 4, "text": "The people of Judah assembled to ask for the LORD\u2019s help; they came from all the cities of Judah to ask for the LORD\u2019s help.", "comment": "tn Heb \u201cto seek the Lord.\u201d The verb here (\u05b8\u05b8\u05d1\u05bc\u05e7\u05b7\u05e9\u05c1, baqash) is different from the one translated \u201cseek\u201d in v. 3 (\u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1, darash).
tn The words \u201cthe people of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d by metonymy for the people of Judah.
tn Heb \u201cto seek from the Lord.\u201d The verb here (\u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1, baqash) is different from the one translated \u201cseek\u201d in v. 3 (\u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1, darash)."}, {"pk": 2836332, "translation": "NET", "book": 14, "chapter": 20, "verse": 5, "text": "Jehoshaphat stood before the assembly of Judah and Jerusalem at the LORD\u2019s temple, in front of the new courtyard.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836333, "translation": "NET", "book": 14, "chapter": 20, "verse": 6, "text": "He prayed: \u201cO LORD God of our ancestors, you are the God who lives in heaven and rules over all the kingdoms of the nations. You possess strength and power; no one can stand against you.", "comment": "tn Heb \u201cfathers\u201d (also in v. 33).
tn Heb \u201care you not God in heaven?\u201d The rhetorical question expects the answer \u201cyes,\u201d resulting in the positive statement \u201cyou are the God who lives in heaven\u201d employed in the translation."}, {"pk": 2836334, "translation": "NET", "book": 14, "chapter": 20, "verse": 7, "text": "Our God, you drove out the inhabitants of this land before your people Israel and gave it as a permanent possession to the descendants of your friend Abraham.", "comment": "tn Or perhaps \u201cyour covenantal partner.\u201d See Isa 41:8.
tn Heb \u201cdid you not drive out?\u201d This is another rhetorical question which expects a positive response; see the note on the word \u201cheaven\u201d in the previous verse.
tn Heb \u201cpermanently.\u201d"}, {"pk": 2836335, "translation": "NET", "book": 14, "chapter": 20, "verse": 8, "text": "They settled down in it and built in it a temple to honor you, saying,", "comment": "tn Heb \u201cfor your name.\u201d The word \u201cname\u201d sometimes refers to one\u2019s reputation or honor (thus the translation here, \u201cto honor you\u201d).
tn Or \u201csanctuary.\u201d"}, {"pk": 2836336, "translation": "NET", "book": 14, "chapter": 20, "verse": 9, "text": "\u2018If disaster comes on us in the form of military attack, judgment, plague, or famine, we will stand in front of this temple before you, for you are present in this temple. We will cry out to you for help in our distress, so that you will hear and deliver us.\u2019", "comment": "tn Heb \u201csword.\u201d
tn Or \u201cso that you may.\u201d
tn Heb \u201cfor your name is in this house.\u201d The \u201cname\u201d of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name. In this case the temple is referred to as a \u201chouse\u201d where the Lord himself can reside."}, {"pk": 2836337, "translation": "NET", "book": 14, "chapter": 20, "verse": 10, "text": "Now the Ammonites, Moabites, and men from Mount Seir are coming! When Israel came from the land of Egypt, you did not allow them to invade these lands. They bypassed them and did not destroy them.", "comment": "tn Heb \u201cnow, look, the sons of Ammon, Moab and Mount Seir.\u201d
tn Heb \u201cwhom you did not allow Israel to enter when they came from the land of Egypt.\u201d"}, {"pk": 2836338, "translation": "NET", "book": 14, "chapter": 20, "verse": 11, "text": "Look how they are repaying us! They come to drive us out of our allotted land which you assigned to us!"}, {"pk": 2836339, "translation": "NET", "book": 14, "chapter": 20, "verse": 12, "text": "Our God, will you not judge them? For we are powerless against this huge army that attacks us! We don\u2019t know what we should do; we look to you for help.\u201d", "comment": "tn Heb \u201cfor [or \u201cindeed\u201d] upon you are our eyes.\u201d"}, {"pk": 2836340, "translation": "NET", "book": 14, "chapter": 20, "verse": 13, "text": "All the men of Judah were standing before the LORD, along with their infants, wives, and children.", "comment": "tn Heb \u201cJudah.\u201d The words \u201cthe men of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d by metonymy for the men of Judah."}, {"pk": 2836341, "translation": "NET", "book": 14, "chapter": 20, "verse": 14, "text": "Then in the midst of the assembly, the LORD\u2019s Spirit came upon Jachaziel son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite and descendant of Asaph."}, {"pk": 2836342, "translation": "NET", "book": 14, "chapter": 20, "verse": 15, "text": "He said: \u201cPay attention, all you people of Judah, residents of Jerusalem, and King Jehoshaphat! This is what the LORD says to you: \u2018Don\u2019t be afraid and don\u2019t panic because of this huge army! For the battle is not yours, but God\u2019s.", "comment": "tn Or perhaps \u201cdon\u2019t get discouraged.\u201d
tn Heb \u201call Judah.\u201d The words \u201cyou people of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d by metonymy for the people of Judah. Unlike the previous instance in v. 13 where infants, wives, and children are mentioned separately, this reference appears to include them all."}, {"pk": 2836343, "translation": "NET", "book": 14, "chapter": 20, "verse": 16, "text": "Tomorrow march down against them as they come up the Ascent of Ziz. You will find them at the end of the ravine in front of the Desert of Jeruel.", "comment": "tn Heb \u201clook.\u201d"}, {"pk": 2836344, "translation": "NET", "book": 14, "chapter": 20, "verse": 17, "text": "You will not fight in this battle. Take your positions, stand, and watch the LORD deliver you, O Judah and Jerusalem. Don\u2019t be afraid and don\u2019t panic! Tomorrow march out toward them; the LORD is with you!\u2019\u201d", "comment": "tn Or perhaps \u201cdon\u2019t get discouraged.\u201d
tn Heb \u201cthe deliverance of the Lord with you.\u201d"}, {"pk": 2836345, "translation": "NET", "book": 14, "chapter": 20, "verse": 18, "text": "Jehoshaphat bowed down with his face toward the ground, and all the people of Judah and the residents of Jerusalem fell down before the LORD and worshiped him.", "comment": "tn Heb \u201call Judah.\u201d The words \u201cyou people of\u201d are supplied in the translation for clarity. See the note on the word \u201cJudah\u201d in v. 15.
tn Heb \u201cto worship the Lord.\u201d"}, {"pk": 2836346, "translation": "NET", "book": 14, "chapter": 20, "verse": 19, "text": "Then some Levites, from the Kohathites and Korahites, got up and loudly praised the LORD God of Israel.", "comment": "tn Heb \u201carose to praise the Lord God of Israel with a very loud voice.\u201d"}, {"pk": 2836347, "translation": "NET", "book": 14, "chapter": 20, "verse": 20, "text": "Early the next morning they marched out to the Desert of Tekoa. When they were ready to march, Jehoshaphat stood up and said: \u201cListen to me, you people of Judah and residents of Jerusalem! Trust in the LORD your God and you will be safe! Trust in the message of his prophets and you will win.\u201d", "comment": "tn Heb \u201cO Judah.\u201d The words \u201cyou people of\u201d are supplied in the translation for clarity. See the note on the word \u201cJudah\u201d in v. 15.
tn There is a wordplay in the Hebrew text. The Hiphil verb form \u05d4\u05b7\u05d0\u05b2\u05de\u05b4\u05d9\u05e0\u05d5\u05bc (ha\u2019aminu, \u201ctrust\u201d) and the Niphal form \u05ea\u05b5\u05d0\u05b8\u05de\u05b5\u05e0\u05d5\u05bc (te\u2019amenu, \u201cyou will be safe\u201d) come from the same verbal root (\u05d0\u05b8\u05de\u05b7\u05df, \u2019aman)."}, {"pk": 2836348, "translation": "NET", "book": 14, "chapter": 20, "verse": 21, "text": "He met with the people and appointed musicians to play before the LORD and praise his majestic splendor. As they marched ahead of the warriors they said: \u201cGive thanks to the LORD, for his loyal love endures.\u201d", "comment": "tn Or \u201cis eternal.\u201d
tn Or \u201cconsulted.\u201d"}, {"pk": 2836349, "translation": "NET", "book": 14, "chapter": 20, "verse": 22, "text": "When they began to shout and praise, the LORD suddenly attacked the Ammonites, Moabites, and men from Mount Seir who were invading Judah, and they were defeated.", "comment": "tn Heb \u201cset ambushers against.\u201d This is probably idiomatic here for launching a surprise attack.
tn Heb \u201cthe sons of Ammon, Moab, and Mount Seir.\u201d"}, {"pk": 2836350, "translation": "NET", "book": 14, "chapter": 20, "verse": 23, "text": "The Ammonites and Moabites attacked the men from Mount Seir and annihilated them. When they had finished off the men of Seir, they attacked and destroyed one another.", "comment": "tn Heb \u201cthey helped, each one his fellow, for destruction.\u201d The verb \u05e2\u05b8\u05d6\u05b7\u05e8 (\u2019azar), traditionally understood as the well-attested verb meaning \u201cto help,\u201d is an odd fit in this context. It is possible that it is from a homonymic root, perhaps meaning to \u201cattack.\u201d This root is attested in Ugaritic in a nominal form meaning \u201cyoung man, warrior, hero.\u201d For a discussion of the proposed root, see HALOT 811 s.v. II \u05e2\u05d6\u05e8.
tn Heb \u201cto annihilate and to destroy.\u201d
tn Heb \u201cresidents.\u201d
tn Heb \u201cthe sons of Ammon and Moab stood against the residents of Mount Seir.\u201d"}, {"pk": 2836351, "translation": "NET", "book": 14, "chapter": 20, "verse": 24, "text": "When the men of Judah arrived at the observation post overlooking the desert and looked at the huge army, they saw dead bodies on the ground; there were no survivors!", "comment": "tn Heb \u201cturned toward.\u201d
tn Heb \u201cJudah.\u201d The words \u201cthe men of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d by metonymy for the men of Judah."}, {"pk": 2836352, "translation": "NET", "book": 14, "chapter": 20, "verse": 25, "text": "Jehoshaphat and his men went to gather the plunder; they found a huge amount of supplies, clothing and valuable items. They carried away everything they could. There was so much plunder, it took them three days to haul it off.", "comment": "tc The MT reads \u05e4\u05b0\u05d2\u05b8\u05e8\u05b4\u05d9\u05dd (f\u00ffgarim, \u201ccorpses\u201d), but this seems odd among a list of plunder. A few medieval Hebrew mss and the Vulgate read \u05d1\u05b0\u05d2\u05b8\u05d3\u05b4\u05d9\u05dd (v\u00ffgadim, \u201cclothing\u201d), which fits the context much better.
tn Heb \u201cand they were three days looting the plunder for it was great.\u201d
tn Or \u201carmy.\u201d
tn Heb \u201cand they snatched away for themselves so that there was no carrying away.\u201d"}, {"pk": 2836353, "translation": "NET", "book": 14, "chapter": 20, "verse": 26, "text": "On the fourth day they assembled in the Valley of Berachah, where they praised the LORD. So that place is called the Valley of Berachah to this very day.", "comment": "sn The name Berachah, which means \u201cblessing\u201d in Hebrew, is derived from the verbal root \u201cto praise [or \u201cto bless\u201d],\u201d which appears earlier in the verse.
tn Heb \u201cfor there.\u201d"}, {"pk": 2836354, "translation": "NET", "book": 14, "chapter": 20, "verse": 27, "text": "Then all the men of Judah and Jerusalem returned joyfully to Jerusalem with Jehoshaphat leading them; the LORD had given them reason to rejoice over their enemies."}, {"pk": 2836355, "translation": "NET", "book": 14, "chapter": 20, "verse": 28, "text": "They entered Jerusalem to the sound of stringed instruments and trumpets and proceeded to the temple of the LORD."}, {"pk": 2836356, "translation": "NET", "book": 14, "chapter": 20, "verse": 29, "text": "All the kingdoms of the surrounding lands were afraid of God when they heard how the LORD had fought against Israel\u2019s enemies.", "comment": "tn Heb \u201cand the terror of God [or \u201ca great terror\u201d] was upon all the kingdoms of the lands.\u201d It is uncertain if \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) should be understood as a proper name here (\u201cGod\u201d), or taken in an idiomatic superlative sense."}, {"pk": 2836357, "translation": "NET", "book": 14, "chapter": 20, "verse": 30, "text": "Jehoshaphat\u2019s kingdom enjoyed peace; his God made him secure on every side.", "comment": "tn Heb \u201cand his God gave him rest all around.\u201d"}, {"pk": 2836358, "translation": "NET", "book": 14, "chapter": 20, "verse": 31, "text": "Jehoshaphat reigned over Judah. He was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. His mother was Azubah, the daughter of Shilhi.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836359, "translation": "NET", "book": 14, "chapter": 20, "verse": 32, "text": "He followed in his father Asa\u2019s footsteps and was careful to do what the LORD approved.", "comment": "tn Heb \u201che walked in the way of his father Asa and did not turn from it, doing what is right in the eyes of the Lord.\u201d"}, {"pk": 2836360, "translation": "NET", "book": 14, "chapter": 20, "verse": 33, "text": "However, the high places were not eliminated; the people were still not devoted to the God of their ancestors.", "comment": "tn Heb \u201cand still the people did not set their heart[s] on the God of their fathers.\u201d"}, {"pk": 2836361, "translation": "NET", "book": 14, "chapter": 20, "verse": 34, "text": "The rest of the events of Jehoshaphat\u2019s reign, from start to finish, are recorded in the Annals of Jehu son of Hanani which are included in Scroll of the Kings of Israel.", "comment": "tn Heb \u201cthe rest of the events of Jehoshaphat, the former and the latter, look, they are written in the records of Jehu son of Hanani, which are taken up in the scroll of the kings of Israel.\u201d"}, {"pk": 2836362, "translation": "NET", "book": 14, "chapter": 20, "verse": 35, "text": "Later King Jehoshaphat of Judah made an alliance with King Ahaziah of Israel, who did evil.", "comment": "tn Heb \u201che.\u201d The pronoun has been translated as a relative pronoun for stylistic reasons."}, {"pk": 2836363, "translation": "NET", "book": 14, "chapter": 20, "verse": 36, "text": "They agreed to make large seagoing merchant ships; they built the ships in Ezion Geber.", "comment": "tn Heb \u201che made an alliance with him.\u201d
tn Heb \u201cmake ships to go to Tarshish.\u201d This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish; a \u201cTarshish-ship\u201d was essentially a large seagoing merchant ship."}, {"pk": 2836364, "translation": "NET", "book": 14, "chapter": 20, "verse": 37, "text": "Eliezer son of Dodavahu from Mareshah prophesied against Jehoshaphat, \u201cBecause you made an alliance with Ahaziah, the LORD will shatter what you have made.\u201d The ships were wrecked and unable to go to sea.", "comment": "tn Heb \u201cto go to Tarshish.\u201d
tn Heb \u201cwhen.\u201d"}, {"pk": 2836365, "translation": "NET", "book": 14, "chapter": 21, "verse": 1, "text": "Jehoshaphat passed away and was buried with his ancestors in the City of David. His son Jehoram replaced him as king.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 10, 12, 19).
tn The parallel account in 2 Kgs 8:16\u201324 has the variant spelling \u201cJehoram.\u201d
tn Heb \u201clay down with his fathers.\u201d
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836366, "translation": "NET", "book": 14, "chapter": 21, "verse": 2, "text": "His brothers, Jehoshaphat\u2019s sons, were Azariah, Jechiel, Zechariah, Azariahu, Michael, and Shephatiah. All of these were sons of King Jehoshaphat of Israel.", "comment": "sn A number of times in 2 Chronicles \u201cIsrael\u201d is used instead of the more specific \u201cJudah\u201d; see 2 Chr 12:6; 23:2). In the interest of consistency some translations (e.g., NAB, NRSV) substitute \u201cJudah\u201d for \u201cIsrael\u201d here."}, {"pk": 2836367, "translation": "NET", "book": 14, "chapter": 21, "verse": 3, "text": "Their father gave them many presents, including silver, gold, and other precious items, along with fortified cities in Judah. But he gave the kingdom to Jehoram because he was the firstborn."}, {"pk": 2836368, "translation": "NET", "book": 14, "chapter": 21, "verse": 4, "text": "Jehoram took control of his father\u2019s kingdom and became powerful. Then he killed all his brothers, as well as some of the officials of Israel.", "comment": "tn Heb \u201cand Jehoram arose over the kingdom of his father and strengthened himself.\u201d
tn Heb \u201cand he killed all his brothers with the sword.\u201d"}, {"pk": 2836369, "translation": "NET", "book": 14, "chapter": 21, "verse": 5, "text": "Jehoram was thirty-two years old when he became king and he reigned for eight years in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836370, "translation": "NET", "book": 14, "chapter": 21, "verse": 6, "text": "He followed in the footsteps of the kings of Israel, just as Ahab\u2019s dynasty had done, for he married Ahab\u2019s daughter. He did evil in the sight of the LORD.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201che walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.\u201d"}, {"pk": 2836371, "translation": "NET", "book": 14, "chapter": 21, "verse": 7, "text": "But the LORD was unwilling to destroy David\u2019s dynasty because of the promise he had made to give David a perpetual dynasty.", "comment": "tn Heb \u201cwhich he made to David, just as he had promised to give him and his sons a lamp all the days.\u201d Here \u201clamp\u201d is metaphorical, symbolizing the Davidic dynasty.
tn Heb \u201chouse.\u201d
tn Or \u201ccovenant.\u201d"}, {"pk": 2836372, "translation": "NET", "book": 14, "chapter": 21, "verse": 8, "text": "During Jehoram\u2019s reign Edom freed themselves from Judah\u2019s control and set up their own king.", "comment": "tn Heb \u201chis\u201d; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.
tn Heb \u201cin his days Edom rebelled from under the hand of Judah and enthroned a king over them.\u201d"}, {"pk": 2836373, "translation": "NET", "book": 14, "chapter": 21, "verse": 9, "text": "Jehoram crossed over to Zair with his officers and all his chariots. The Edomites, who had surrounded him, attacked at night and defeated him and his chariot officers.", "comment": "tc Heb \u201cand he arose at night and defeated Edom, who had surrounded him, and the chariot officers.\u201d The Hebrew text as it stands gives the impression that Jehoram was surrounded and launched a victorious nighttime counterattack. Yet v. 10 goes on to state that the Edomite revolt was successful. The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading \u05d0\u05b9\u05ea\u05d5\u05b9 [\u2019oto, \u201chim\u201d] instead of just \u05d0\u05b6\u05ea [\u2019et]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. See also 2 Kgs 8:21."}, {"pk": 2836374, "translation": "NET", "book": 14, "chapter": 21, "verse": 10, "text": "So Edom has remained free from Judah\u2019s control to this very day. At that same time Libnah also rebelled and freed themselves from Judah\u2019s control because Jehoram rejected the LORD God of his ancestors.", "comment": "tn Heb \u201che.\u201d This pronoun could refer to Judah, but the context focuses on Jehoram\u2019s misdeeds. See especially v. 11.
tn Or \u201cfrom Jehoram\u2019s control\u201d; Heb \u201cfrom under his hand.\u201d The pronominal suffix may refer to Judah in general or, more specifically, to Jehoram.
tn Heb \u201cand Edom rebelled from under the hand of Judah until this day.\u201d"}, {"pk": 2836375, "translation": "NET", "book": 14, "chapter": 21, "verse": 11, "text": "He also built high places on the hills of Judah; he encouraged the residents of Jerusalem to be unfaithful to the LORD and led Judah away from the LORD.", "comment": "tn Heb \u201cand he caused the residents of Jerusalem to commit adultery.\u201d In this context spiritual unfaithfulness to the Lord is in view rather than physical adultery.
tn Heb \u201cand drove Judah away.\u201d"}, {"pk": 2836376, "translation": "NET", "book": 14, "chapter": 21, "verse": 12, "text": "Jehoram received this letter from Elijah the prophet: \u201cThis is what the LORD God of your ancestor David says: \u2018You have not followed in the footsteps of your father Jehoshaphat and of King Asa of Judah,", "comment": "tn Heb \u201che\u201d; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.
tn Heb \u201cin the ways of.\u201d
tn Heb \u201cwalked in the ways.\u201d
tn Heb \u201cBecause you\u2026\u201d In the Hebrew text this lengthy sentence is completed in vv. 14\u201315. Because of its length and complexity (and the tendency of contemporary English to use shorter sentences), the translation has divided it up into several English sentences."}, {"pk": 2836377, "translation": "NET", "book": 14, "chapter": 21, "verse": 13, "text": "but have instead followed in the footsteps of the kings of Israel. You encouraged the people of Judah and the residents of Jerusalem to be unfaithful to the LORD, just as the family of Ahab does in Israel. You also killed your brothers, members of your father\u2019s family, who were better than you.", "comment": "tn Heb \u201cthe house of your father.\u201d
tn Heb \u201cand you walked in the way of the kings of Israel and caused Judah and the residents of Jerusalem to commit adultery, like the house of Ahab causes to commit adultery.\u201d"}, {"pk": 2836378, "translation": "NET", "book": 14, "chapter": 21, "verse": 14, "text": "So look, the LORD is about to severely afflict your people, your sons, your wives, and all you own.", "comment": "tn Heb \u201cto strike with a great striking.\u201d"}, {"pk": 2836379, "translation": "NET", "book": 14, "chapter": 21, "verse": 15, "text": "And you will get a serious, chronic intestinal disease which will cause your intestines to come out.\u201d", "comment": "tn Heb \u201cand you [will have] a serious illness, an illness of the intestines until your intestines come out because of the illness days upon days.\u201d"}, {"pk": 2836380, "translation": "NET", "book": 14, "chapter": 21, "verse": 16, "text": "The LORD stirred up against Jehoram the Philistines and the Arabs who lived beside the Cushites.", "comment": "tn Heb \u201cthe spirit of the Philistines.\u201d"}, {"pk": 2836381, "translation": "NET", "book": 14, "chapter": 21, "verse": 17, "text": "They attacked Judah and swept through it. They carried off everything they found in the royal palace, including his sons and wives. None of his sons was left, except for his youngest, Ahaziah.", "comment": "tn Heb \u201call the property which was found in the house of the king.\u201d
tn Heb \u201cbroke it up.\u201d"}, {"pk": 2836382, "translation": "NET", "book": 14, "chapter": 21, "verse": 18, "text": "After all this happened, the LORD afflicted him with an incurable intestinal disease.", "comment": "tn Heb \u201cin his intestines with an illness [for which] there was no healer.\u201d"}, {"pk": 2836383, "translation": "NET", "book": 14, "chapter": 21, "verse": 19, "text": "After about two years his intestines came out because of the disease, so that he died a very painful death. His people did not make a bonfire to honor him, as they had done for his ancestors.", "comment": "tn Heb \u201cand it was to days from days, and about the time of the going out of the end for the days, two, his intestines came out with his illness and he died in severe illness.\u201d
tn Heb \u201cand his people did not make for him a fire, like the fire of his fathers.\u201d"}, {"pk": 2836384, "translation": "NET", "book": 14, "chapter": 21, "verse": 20, "text": "Jehoram was thirty-two years old when he became king and he reigned eight years in Jerusalem. No one regretted his death; he was buried in the City of David, but not in the royal tombs.", "comment": "tn Heb \u201cand he went without desire.\u201d
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836385, "translation": "NET", "book": 14, "chapter": 22, "verse": 1, "text": "The residents of Jerusalem made his youngest son Ahaziah king in his place, for the raiding party that invaded the city with the Arabs had killed all the older sons. So Ahaziah son of Jehoram became king of Judah.", "comment": "tn Heb \u201cfor all the older [ones] the raiding party that came with the Arabs to the camp had killed.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836386, "translation": "NET", "book": 14, "chapter": 22, "verse": 2, "text": "Ahaziah was twenty-two years old when he became king and he reigned for one year in Jerusalem. His mother was Athaliah, the granddaughter of Omri.", "comment": "tc Heb \u201cforty-two,\u201d but the parallel passage in 2 Kgs 8:26 reads \u201ctwenty-two\u201d along with some mss of the LXX and the Syriac.
tn The Hebrew term \u05d1\u05bc\u05b7\u05ea (bat, \u201cdaughter\u201d) can refer, as here, to a granddaughter. See HALOT 165-66 s.v. I \u05d1\u05bc\u05b7\u05ea 1."}, {"pk": 2836387, "translation": "NET", "book": 14, "chapter": 22, "verse": 3, "text": "He followed in the footsteps of Ahab\u2019s dynasty, for his mother gave him evil advice.", "comment": "tn Heb \u201cand also he walked in the ways of the house of Ahab.\u201d
tn Heb \u201cfor his mother was his adviser to do evil.\u201d"}, {"pk": 2836388, "translation": "NET", "book": 14, "chapter": 22, "verse": 4, "text": "He did evil in the sight of the LORD like Ahab\u2019s dynasty because, after his father\u2019s death, they gave him advice that led to his destruction.", "comment": "tn That is, the members of Ahab\u2019s royal house.
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2836389, "translation": "NET", "book": 14, "chapter": 22, "verse": 5, "text": "He followed their advice and joined Ahab\u2019s son King Joram of Israel in a battle against King Hazael of Syria at Ramoth Gilead in which the Syrians defeated Joram.", "comment": "sn Jehoram and Joram are alternate spellings of the Israelite king\u2019s name (also in vv. 6\u20137). The shorter form is used in these verse to avoid confusion with King Jehoram of Judah, father of Azariah.
tn Heb \u201cAram\u201d (also in v. 6)."}, {"pk": 2836390, "translation": "NET", "book": 14, "chapter": 22, "verse": 6, "text": "Joram returned to Jezreel to recover from the wounds he received from the Syrians in Ramah when he fought against King Hazael of Syria. Ahaziah son of King Jehoram of Judah went down to visit Joram son of Ahab in Jezreel, because he had been wounded.", "comment": "tn Heb \u201che\u201d; the referent (Joram) has been specified in the translation for clarity.
tn Heb \u201cwhich the Syrians inflicted [on] him.\u201d
tc Most Hebrew mss read \u201cAzariah.\u201d A few Hebrew mss, the LXX, Vulgate, and Syriac read \u201cAhaziah\u201d (cf. 2 Kgs 8:29).
tn Heb \u201cbecause he was sick,\u201d presumably referring to the wounds he received in the battle with the Syrians."}, {"pk": 2836391, "translation": "NET", "book": 14, "chapter": 22, "verse": 7, "text": "God brought about Ahaziah\u2019s downfall through his visit to Joram. When Ahaziah arrived, he went out with Joram to meet Jehu son of Nimshi, whom the LORD had commissioned to wipe out Ahab\u2019s family.", "comment": "tn Heb \u201cto cut off the house of Ahab.\u201d
tn Heb \u201cFrom God was the downfall of Ahaziah by going to Joram.\u201d
tn Heb \u201che\u201d; the referent (Ahaziah) has been specified in the translation for clarity.
tn Heb \u201canointed.\u201d"}, {"pk": 2836392, "translation": "NET", "book": 14, "chapter": 22, "verse": 8, "text": "While Jehu was dishing out punishment to Ahab\u2019s family, he discovered the officials of Judah and the sons of Ahaziah\u2019s relatives who were serving Ahaziah and killed them."}, {"pk": 2836393, "translation": "NET", "book": 14, "chapter": 22, "verse": 9, "text": "He looked for Ahaziah, who was captured while hiding in Samaria. They brought him to Jehu and then executed him. They did give him a burial, for they reasoned, \u201cHe is the son of Jehoshaphat, who sought the LORD with his whole heart.\u201d There was no one in Ahaziah\u2019s family strong enough to rule in his place.", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201cand there was no one belonging to the house of Ahaziah to retain strength for kingship.\u201d
tn Heb \u201cthey said.\u201d"}, {"pk": 2836394, "translation": "NET", "book": 14, "chapter": 22, "verse": 10, "text": "When Athaliah the mother of Ahaziah saw that her son was dead, she was determined to destroy the entire royal line of Judah.", "comment": "tn Heb \u201chouse of Judah.\u201d
tn Heb \u201cshe arose and she destroyed all the royal offspring.\u201d The verb \u05e7\u05d5\u05bc\u05dd (qum, \u201carise\u201d) is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125."}, {"pk": 2836395, "translation": "NET", "book": 14, "chapter": 22, "verse": 11, "text": "So Jehoshabeath, the daughter of King Jehoram, took Ahaziah\u2019s son Joash and sneaked him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. So Jehoshabeath the daughter of King Jehoram, wife of Jehoiada the priest and sister of Ahaziah, hid him from Athaliah so she could not execute him.", "comment": "sn Jehoshabeath is a variant spelling of the name Jehosheba (2 Kgs 11:2).
tn Heb \u201cstole.\u201d
tn Heb \u201cthe king\u201d; the referent (King Jehoram, see later in this verse) has been specified in the translation for clarity."}, {"pk": 2836396, "translation": "NET", "book": 14, "chapter": 22, "verse": 12, "text": "He remained in hiding in God\u2019s temple for six years, while Athaliah was ruling over the land.", "comment": "tn Heb \u201cand he was with them in the house of God hiding.\u201d"}, {"pk": 2836397, "translation": "NET", "book": 14, "chapter": 23, "verse": 1, "text": "In the seventh year Jehoiada made a bold move. He made a pact with the officers of the units of hundreds: Azariah son of Jehoram, Ishmael son of Jehochanan, Azariah son of Obed, Maaseiah son of Adaiah, and Elishaphat son of Zikri.", "comment": "tn Or \u201ccovenant.\u201d"}, {"pk": 2836398, "translation": "NET", "book": 14, "chapter": 23, "verse": 2, "text": "They traveled throughout Judah and assembled the Levites from all the cities of Judah, as well as the Israelite family leaders. They came to Jerusalem,", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836399, "translation": "NET", "book": 14, "chapter": 23, "verse": 3, "text": "and the whole assembly made a covenant with the king in the temple of God. Jehoiada said to them, \u201cThe king\u2019s son will rule, just as the LORD promised David\u2019s descendants.", "comment": "tn Heb \u201che\u201d; the referent (Jehoiada the priest, cf. v. 8) has been specified in the translation for clarity."}, {"pk": 2836400, "translation": "NET", "book": 14, "chapter": 23, "verse": 4, "text": "This is what you must do. One third of you priests and Levites who are on duty during the Sabbath will guard the doors."}, {"pk": 2836401, "translation": "NET", "book": 14, "chapter": 23, "verse": 5, "text": "Another third of you will be stationed at the royal palace and still another third at the Foundation Gate. All the others will stand in the courtyards of the LORD\u2019s temple.", "comment": "tn Heb \u201call the people.\u201d"}, {"pk": 2836402, "translation": "NET", "book": 14, "chapter": 23, "verse": 6, "text": "No one must enter the LORD\u2019s temple except the priests and Levites who are on duty. They may enter because they are ceremonially pure. All the others should carry out their assigned service to the LORD."}, {"pk": 2836403, "translation": "NET", "book": 14, "chapter": 23, "verse": 7, "text": "The Levites must surround the king. Each of you must hold his weapon in his hand. Whoever tries to enter the temple must be killed. You must accompany the king wherever he goes.\u201d", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cand be with the king in his coming out and in his going out.\u201d"}, {"pk": 2836404, "translation": "NET", "book": 14, "chapter": 23, "verse": 8, "text": "The Levites and all the men of Judah did just as Jehoiada the priest ordered. Each of them took his men, those who were on duty during the Sabbath as well as those who were off duty on the Sabbath. Jehoiada the priest did not release his divisions from their duties.", "comment": "tn Heb \u201call Judah.\u201d The words \u201cthe men of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d by metonymy for the men of Judah."}, {"pk": 2836405, "translation": "NET", "book": 14, "chapter": 23, "verse": 9, "text": "Jehoiada the priest gave to the officers of the units of hundreds King David\u2019s spears and shields that were kept in God\u2019s temple.", "comment": "tn The Hebrew text lists two different types of shields here. Most translations render \u201cthe large and small shields\u201d (so NASB, NIV, NRSV; NEB \u201cKing David\u2019s spears, shields, and bucklers\u201d)."}, {"pk": 2836406, "translation": "NET", "book": 14, "chapter": 23, "verse": 10, "text": "He placed the men at their posts, each holding his weapon in his hand. They lined up from the south side of the temple to the north side and stood near the altar and the temple, surrounding the king.", "comment": "tn Heb \u201cand he stationed all the people, each with his weapon in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.\u201d"}, {"pk": 2836407, "translation": "NET", "book": 14, "chapter": 23, "verse": 11, "text": "Jehoiada and his sons led out the king\u2019s son and placed on him the crown and the royal insignia. They proclaimed him king and poured olive oil on his head. They declared, \u201cLong live the king!\u201d", "comment": "tn The Hebrew word \u05e2\u05b5\u05d3\u05d5\u05bc\u05ea (\u2019edut) normally means \u201cwitness\u201d or \u201ctestimony.\u201d Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain (see the discussion in M. Cogan and H. Tadmor, II Kings [AB], 128). Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant (see HALOT 790-91 s.v.).
tn Or \u201cthey made him king and anointed him.\u201d"}, {"pk": 2836408, "translation": "NET", "book": 14, "chapter": 23, "verse": 12, "text": "When Athaliah heard the royal guard shouting and praising the king, she joined the crowd at the LORD\u2019s temple.", "comment": "tn Heb \u201cshe came to the people.\u201d
tn Heb \u201cand Athaliah heard the sound of the people, the runners.\u201d"}, {"pk": 2836409, "translation": "NET", "book": 14, "chapter": 23, "verse": 13, "text": "Then she saw the king standing by his pillar at the entrance. The officers and trumpeters stood beside the king and all the people of the land were celebrating and blowing trumpets, and the musicians with various instruments were leading the celebration. Athaliah tore her clothes and yelled, \u201cTreason! Treason!\u201d", "comment": "tn Heb \u201cand she saw, and behold.\u201d
tn Or \u201cConspiracy! Conspiracy!\u201d"}, {"pk": 2836410, "translation": "NET", "book": 14, "chapter": 23, "verse": 14, "text": "Jehoiada the priest sent out the officers of the units of hundreds, who were in charge of the army, and ordered them, \u201cBring her outside the temple to the guards. Put the sword to anyone who follows her.\u201d The priest gave this order because he had decided she should not be executed in the LORD\u2019s temple.", "comment": "tn Heb \u201cfor the priest had said, \u2018Do not put her to death in the house of the Lord.\u2019\u201d
tn Heb \u201cranks.\u201d"}, {"pk": 2836411, "translation": "NET", "book": 14, "chapter": 23, "verse": 15, "text": "They seized her and took her into the precincts of the royal palace through the horses\u2019 entrance. There they executed her.", "comment": "tn Heb \u201cand they placed hands on her, and she went through the entrance of the gate of the horses [into] the house of the king.\u201d Some English versions treat the phrase \u201cgate of the horses\u201d as the name of the gate (\u201cthe Horse Gate\u201d; e.g., NAB, NASB, NIV, NRSV)."}, {"pk": 2836412, "translation": "NET", "book": 14, "chapter": 23, "verse": 16, "text": "Jehoiada then drew up a covenant stipulating that he, all the people, and the king should be loyal to the LORD.", "comment": "tn Heb \u201cand Jehoiada made a covenant between himself and [between] all the people and [between] the king, to become a people for the Lord.\u201d"}, {"pk": 2836413, "translation": "NET", "book": 14, "chapter": 23, "verse": 17, "text": "All the people went and demolished the temple of Baal. They smashed its altars and idols. They killed Mattan the priest of Baal in front of the altars.", "comment": "tn Or \u201cimages.\u201d
tn Or \u201ctore down.\u201d"}, {"pk": 2836414, "translation": "NET", "book": 14, "chapter": 23, "verse": 18, "text": "Jehoiada then assigned the duties of the LORD\u2019s temple to the priests, the Levites whom David had assigned to the LORD\u2019s temple. They were responsible for offering burnt sacrifices to the LORD with joy and music, according to the law of Moses and the edict of David.", "comment": "tn Heb \u201cas it is written in.\u201d"}, {"pk": 2836415, "translation": "NET", "book": 14, "chapter": 23, "verse": 19, "text": "He posted guards at the gates of the LORD\u2019s temple, so no one who was ceremonially unclean in any way could enter."}, {"pk": 2836416, "translation": "NET", "book": 14, "chapter": 23, "verse": 20, "text": "He summoned the officers of the units of hundreds, the nobles, the rulers of the people, and all the people of land, and he then led the king down from the LORD\u2019s temple. They entered the royal palace through the Upper Gate and seated the king on the royal throne.", "comment": "tn Heb \u201ctook.\u201d"}, {"pk": 2836417, "translation": "NET", "book": 14, "chapter": 23, "verse": 21, "text": "All the people of the land celebrated, for the city had rest now that they had killed Athaliah.", "comment": "tn Heb \u201ckilled Athaliah with the sword.\u201d"}, {"pk": 2836418, "translation": "NET", "book": 14, "chapter": 24, "verse": 1, "text": "Joash was seven years old when he began to reign. He reigned for forty years in Jerusalem. His mother was Zibiah, who was from Beer Sheba.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836419, "translation": "NET", "book": 14, "chapter": 24, "verse": 2, "text": "Joash did what the LORD approved throughout the lifetime of Jehoiada the priest.", "comment": "tn Heb \u201call the days of.\u201d
tn Heb \u201cand Joash did what was proper in the eyes of the Lord.\u201d"}, {"pk": 2836420, "translation": "NET", "book": 14, "chapter": 24, "verse": 3, "text": "Jehoiada chose two wives for him who gave him sons and daughters."}, {"pk": 2836421, "translation": "NET", "book": 14, "chapter": 24, "verse": 4, "text": "Joash was determined to repair the LORD\u2019s temple.", "comment": "tn Heb \u201cand it was, later, there was with the heart of Joash to repair the house of the Lord.\u201d"}, {"pk": 2836422, "translation": "NET", "book": 14, "chapter": 24, "verse": 5, "text": "He assembled the priests and Levites and ordered them, \u201cGo out to the cities of Judah and collect the annual quota of silver from all Israel for repairs on the temple of your God. Be quick about it!\u201d But the Levites delayed."}, {"pk": 2836423, "translation": "NET", "book": 14, "chapter": 24, "verse": 6, "text": "So the king summoned Jehoiada the chief priest, and said to him, \u201cWhy have you not made the Levites collect from Judah and Jerusalem the tax authorized by Moses the LORD\u2019s servant and by the assembly of Israel at the tent containing the tablets of the law?\u201d", "comment": "tn Heb \u201cJehoiada the head\u201d; the word \u201cpriest\u201d not in the Hebrew text but is implied.
tn Heb \u201csought.\u201d
tn Heb \u201cthe tent of testimony.\u201d
tn Heb \u201cbring.\u201d"}, {"pk": 2836424, "translation": "NET", "book": 14, "chapter": 24, "verse": 7, "text": "(Wicked Athaliah and her sons had broken into God\u2019s temple and used all the holy items of the LORD\u2019s temple in their worship of the Baals.)"}, {"pk": 2836425, "translation": "NET", "book": 14, "chapter": 24, "verse": 8, "text": "The king ordered a chest to be made and placed outside the gate of the LORD\u2019s temple.", "comment": "tn Heb \u201cand the king said [it] and they made a chest and placed it in the gate of the house of the Lord outside.\u201d"}, {"pk": 2836426, "translation": "NET", "book": 14, "chapter": 24, "verse": 9, "text": "An edict was sent throughout Judah and Jerusalem requiring the people to bring to the LORD the tax that Moses, God\u2019s servant, imposed on Israel in the wilderness.", "comment": "tn Heb \u201cand they gave voice in Judah and Jerusalem to bring to the Lord the tax of Moses the servant of God upon Israel in the wilderness.\u201d"}, {"pk": 2836427, "translation": "NET", "book": 14, "chapter": 24, "verse": 10, "text": "All the officials and all the people gladly brought their silver and threw it into the chest until it was full."}, {"pk": 2836428, "translation": "NET", "book": 14, "chapter": 24, "verse": 11, "text": "Whenever the Levites brought the chest to the royal accountant and they saw there was a lot of silver, the royal scribe and the accountant of the high priest emptied the chest and then took it back to its place. They went through this routine every day and collected a large amount of silver."}, {"pk": 2836429, "translation": "NET", "book": 14, "chapter": 24, "verse": 12, "text": "The king and Jehoiada gave it to the construction foremen assigned to the LORD\u2019s temple. They hired carpenters and craftsmen to repair the LORD\u2019s temple, as well as those skilled in working with iron and bronze to restore the LORD\u2019s temple.", "comment": "tn Heb \u201cdoers of the work.\u201d"}, {"pk": 2836430, "translation": "NET", "book": 14, "chapter": 24, "verse": 13, "text": "They worked hard and made the repairs. They followed the measurements specified for God\u2019s temple and restored it.", "comment": "tn Heb \u201cand they caused the house of God to stand according to its measurements and they strengthened it.\u201d
tn Heb \u201cand the doers of the work worked, and the repairs went up for the work by their hand.\u201d"}, {"pk": 2836431, "translation": "NET", "book": 14, "chapter": 24, "verse": 14, "text": "When they were finished, they brought the rest of the silver to the king and Jehoiada. They used it to make items for the LORD\u2019s temple, including items used in the temple service and for burnt sacrifices, pans, and various other gold and silver items. Throughout Jehoiada\u2019s lifetime, burnt sacrifices were offered regularly in the LORD\u2019s temple."}, {"pk": 2836432, "translation": "NET", "book": 14, "chapter": 24, "verse": 15, "text": "Jehoiada grew old and died at the age of 130.", "comment": "tn Heb \u201cand Jehoiada grew old and was full of days and died; [he was] one hundred thirty years old when he died.\u201d"}, {"pk": 2836433, "translation": "NET", "book": 14, "chapter": 24, "verse": 16, "text": "He was buried in the City of David with the kings, because he had accomplished good in Israel and for God and his temple.", "comment": "sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836434, "translation": "NET", "book": 14, "chapter": 24, "verse": 17, "text": "After Jehoiada died, the officials of Judah visited the king and declared their loyalty to him. The king listened to their advice.", "comment": "tn Heb \u201ccame and bowed down to the king.\u201d
tn Heb \u201cto them.\u201d"}, {"pk": 2836435, "translation": "NET", "book": 14, "chapter": 24, "verse": 18, "text": "They abandoned the temple of the LORD God of their ancestors, and worshiped the Asherah poles and idols. Because of this sinful activity, God was angry with Judah and Jerusalem.", "comment": "tn Heb \u201cfathers\u201d (also in v. 24).
tn Heb \u201cserved.\u201d"}, {"pk": 2836436, "translation": "NET", "book": 14, "chapter": 24, "verse": 19, "text": "The LORD sent prophets among them to lead them back to him. They warned the people, but they would not pay attention.", "comment": "tn Heb \u201ctestified among.\u201d
tn Heb \u201cand he sent among them prophets to bring them back to the Lord.\u201d"}, {"pk": 2836437, "translation": "NET", "book": 14, "chapter": 24, "verse": 20, "text": "God\u2019s Spirit energized Zechariah son of Jehoiada the priest. He stood up before the people and said to them, \u201cThis is what God says: \u2018Why are you violating the commands of the LORD? You will not be prosperous! Because you have rejected the LORD, he has rejected you!\u2019\u201d", "comment": "tn Heb \u201cclothed.\u201d"}, {"pk": 2836438, "translation": "NET", "book": 14, "chapter": 24, "verse": 21, "text": "They plotted against him and by royal decree stoned him to death in the courtyard of the LORD\u2019s temple."}, {"pk": 2836439, "translation": "NET", "book": 14, "chapter": 24, "verse": 22, "text": "King Joash disregarded the loyalty his father Jehoiada had shown him and killed Jehoiada\u2019s son. As Zechariah was dying, he said, \u201cMay the LORD take notice and seek vengeance!\u201d", "comment": "tn Heb \u201che\u201d; the referent (Zechariah) has been specified in the translation for clarity.
tn Heb \u201cdid not remember.\u201d
tn Heb \u201chis\u201d; the referent (Jehoiada) has been specified in the translation for clarity.
tn Heb \u201cand seek [ \u2013 ].\u201d The direct object of \u201cseek\u201d is omitted in the Hebrew text but implied; \u201cvengeance\u201d is supplied for clarification."}, {"pk": 2836440, "translation": "NET", "book": 14, "chapter": 24, "verse": 23, "text": "At the beginning of the year the Syrian army attacked Joash and invaded Judah and Jerusalem. They wiped out all the leaders of the people and sent all the plunder they gathered to the king of Damascus.", "comment": "tn Heb \u201cturning.\u201d
tn Heb \u201cwent up against.\u201d
tn Heb \u201chim\u201d; the referent (Joash) has been specified in the translation for clarity."}, {"pk": 2836441, "translation": "NET", "book": 14, "chapter": 24, "verse": 24, "text": "Even though the invading Syrian army was relatively weak, the LORD handed over to them Judah\u2019s very large army, for the people of Judah had abandoned the LORD God of their ancestors. The Syrians gave Joash what he deserved.", "comment": "tn Heb \u201cthough with a small amount of men the army of Aram came, the Lord gave into their hand an army [that was] very large.\u201d
tn Heb \u201cthey\u201d; the referent (the people of Judah) has been specified in the translation for clarity.
tn Heb \u201cexecuted judgments [on] Joash.\u201d
tn Heb \u201cthey\u201d; the referent (the Syrians) has been specified in the translation for clarity."}, {"pk": 2836442, "translation": "NET", "book": 14, "chapter": 24, "verse": 25, "text": "When they withdrew, they left Joash badly wounded. His servants plotted against him because of what he had done to the son of Jehoiada the priest. They murdered him on his bed. Thus he died and was buried in the City of David, but not in the tombs of the kings.", "comment": "tc The MT has the plural \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffney, \u201csons\u201d), but the final yod is dittographic. Note the yod that immediately follows.
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201chim\u201d; the referent (Joash) has been specified in the translation for clarity.
tn Heb \u201cbecause of the shed blood of.\u201d
tn Heb \u201cand he died.\u201d"}, {"pk": 2836443, "translation": "NET", "book": 14, "chapter": 24, "verse": 26, "text": "The conspirators were Zabad son of Shimeath (an Ammonite woman) and Jehozabad son of Shimrith (a Moabite woman)."}, {"pk": 2836444, "translation": "NET", "book": 14, "chapter": 24, "verse": 27, "text": "The list of Joash\u2019s sons, the many prophetic oracles pertaining to him, and the account of his building project on God\u2019s temple are included in the record of the Scroll of the Kings. His son Amaziah replaced him as king.", "comment": "tn Heb \u201chis\u201d; the referent (Joash) has been specified in the translation for clarity.
tn Heb \u201cAnd his sons and the abundance of the oracle[s] against him, and the founding of the house of God, look are they not written on the writing of the scroll of the kings?\u201d"}, {"pk": 2836445, "translation": "NET", "book": 14, "chapter": 25, "verse": 1, "text": "Amaziah was twenty-five years old when he began to reign, and he reigned for twenty-nine years in Jerusalem. His mother was Jehoaddan, who was from Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836446, "translation": "NET", "book": 14, "chapter": 25, "verse": 2, "text": "He did what the LORD approved, but not with wholehearted devotion.", "comment": "tn Heb \u201ca complete heart.\u201d
tn Heb \u201che did what was proper in the eyes of the Lord.\u201d"}, {"pk": 2836447, "translation": "NET", "book": 14, "chapter": 25, "verse": 3, "text": "When he had secured control of the kingdom, he executed the servants who had assassinated his father.", "comment": "tn Heb \u201cwhen the kingdom was secure upon him.\u201d
tn Heb \u201che killed his servants, the ones who had struck down the king, his father.\u201d"}, {"pk": 2836448, "translation": "NET", "book": 14, "chapter": 25, "verse": 4, "text": "However, he did not execute their sons. He obeyed the LORD\u2019s commandment as recorded in the law scroll of Moses, \u201cFathers must not be executed for what their sons do, and sons must not be executed for what their fathers do. A man must be executed only for his own sin.\u201d", "comment": "tn Heb \u201con account of sons.\u201d
sn This law is recorded in Deut 24:16.
tn Heb \u201cas it is written in the scroll of the law of Moses which the Lord commanded, saying.\u201d
tn Heb \u201con account of fathers.\u201d"}, {"pk": 2836449, "translation": "NET", "book": 14, "chapter": 25, "verse": 5, "text": "Amaziah assembled the people of Judah and assigned them by families to the commanders of units of a thousand and the commanders of units of a hundred for all Judah and Benjamin. He counted those twenty years old and up and discovered there were 300,000 young men of fighting age equipped with spears and shields.", "comment": "tn Heb \u201cyoung men going out to war.\u201d
tn Heb \u201cholding a spear and a shield.\u201d
tn Heb \u201cJudah.\u201d The words \u201cthe people of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d by metonymy here for the people of Judah."}, {"pk": 2836450, "translation": "NET", "book": 14, "chapter": 25, "verse": 6, "text": "He hired 100,000 Israelite warriors for a hundred talents of silver.", "comment": "tn The Hebrew word \u05db\u05bc\u05b4\u05db\u05bc\u05b7\u05e8 (kikar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the \u201ctalent\u201d weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the \u201clight\u201d standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg)."}, {"pk": 2836451, "translation": "NET", "book": 14, "chapter": 25, "verse": 7, "text": "But a prophet visited him and said: \u201cO king, the Israelite troops must not go with you, for the LORD is not with Israel or any of the Ephraimites.", "comment": "tn Heb \u201cIsrael, all the sons of Ephraim.\u201d
tn Heb \u201cman of God.\u201d"}, {"pk": 2836452, "translation": "NET", "book": 14, "chapter": 25, "verse": 8, "text": "Even if you go and fight bravely in battle, God will defeat you before the enemy. God is capable of helping or defeating.\u201d", "comment": "tn Heb \u201ccause you to stumble.\u201d
tn Heb \u201cto cause to stumble.\u201d"}, {"pk": 2836453, "translation": "NET", "book": 14, "chapter": 25, "verse": 9, "text": "Amaziah asked the prophet: \u201cBut what should I do about the hundred talents of silver I paid the Israelite troops?\u201d The prophet replied, \u201cThe LORD is capable of giving you more than that.\u201d", "comment": "tn Heb \u201cman of God.\u201d
tn Heb \u201csaid to the man of God.\u201d"}, {"pk": 2836454, "translation": "NET", "book": 14, "chapter": 25, "verse": 10, "text": "So Amaziah dismissed the troops that had come to him from Ephraim and sent them home. They were very angry at Judah and returned home incensed.", "comment": "tn Heb \u201cand Amaziah separated them, the troops who came to him from Ephraim, to go to their place.\u201d"}, {"pk": 2836455, "translation": "NET", "book": 14, "chapter": 25, "verse": 11, "text": "Amaziah boldly led his army to the Valley of Salt, where he defeated 10,000 Edomites.", "comment": "tn Or \u201cstruck down.\u201d
tn Heb \u201csons of Seir.\u201d
tn Heb \u201cand Amaziah strengthened himself and led his people and went to the Valley of Salt.\u201d"}, {"pk": 2836456, "translation": "NET", "book": 14, "chapter": 25, "verse": 12, "text": "The men of Judah captured 10,000 men alive. They took them to the top of a cliff and threw them over. All the captives fell to their death.", "comment": "tn Heb \u201cand threw them from the top of the cliff.\u201d
tn Heb \u201csmashed in pieces.\u201d
tn Heb \u201csons.\u201d
tn Heb \u201call of them.\u201d"}, {"pk": 2836457, "translation": "NET", "book": 14, "chapter": 25, "verse": 13, "text": "Now the troops Amaziah had dismissed and had not allowed to fight in the battle raided the cities of Judah from Samaria to Beth Horon. They killed 3,000 people and carried off a large amount of plunder.", "comment": "tn Heb \u201cstruck down.\u201d
tn Heb \u201cstripped.\u201d
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201chad sent back from going with him to the battle.\u201d"}, {"pk": 2836458, "translation": "NET", "book": 14, "chapter": 25, "verse": 14, "text": "When Amaziah returned from defeating the Edomites, he brought back the gods of the people of Seir and made them his personal gods. He bowed down before them and offered them sacrifices.", "comment": "tn Heb \u201ccaused them to stand for him as gods.\u201d
tn Heb \u201csons.\u201d"}, {"pk": 2836459, "translation": "NET", "book": 14, "chapter": 25, "verse": 15, "text": "The LORD was angry at Amaziah and sent a prophet to him, who said, \u201cWhy are you following these gods that could not deliver their own people from your power?\u201d", "comment": "tn Heb \u201cseeking,\u201d perhaps in the sense of \u201cconsulting [an oracle from].\u201d
tn Heb \u201chand.\u201d
tn Heb \u201cthe gods of the people.\u201d"}, {"pk": 2836460, "translation": "NET", "book": 14, "chapter": 25, "verse": 16, "text": "While he was speaking, Amaziah said to him, \u201cDid we appoint you to be a royal counselor? Stop prophesying or else you will be killed!\u201d So the prophet stopped, but added, \u201cI know that the LORD has decided to destroy you, because you have done this thing and refused to listen to my advice.\u201d", "comment": "tn The verb \u05d9\u05b8\u05e2\u05b7\u05e5 (ya\u2019ats, \u201chas decided\u201d) is from the same root as \u05d9\u05d5\u05b9\u05e2\u05b5\u05e5 (yo\u2019ets, \u201ccounselor\u201d) in v. 16 and \u05e2\u05b5\u05e6\u05b8\u05d4 (\u2019etsah, \u201cadvice\u201d) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God\u2019s prophet; now he would be the victim of God\u2019s \u201ccounsel.\u201d
tn Heb \u201che\u201d; the referent (Amaziah) has been specified in the translation for clarity.
tn Heb \u201cStop yourself! Why should they strike you down?\u201d"}, {"pk": 2836461, "translation": "NET", "book": 14, "chapter": 25, "verse": 17, "text": "After King Amaziah of Judah consulted with his advisers, he sent this message to the king of Israel, Joash son of Jehoahaz, the son of Jehu, \u201cCome, face me on the battlefield.\u201d", "comment": "tn Heb \u201clet us look at each other [in the] face.\u201d The expression refers here not to a visit but to meeting in battle. See v. 21.
tn The words \u201cwith his advisers\u201d are supplied in the translation for clarification."}, {"pk": 2836462, "translation": "NET", "book": 14, "chapter": 25, "verse": 18, "text": "King Joash of Israel sent this message back to King Amaziah of Judah, \u201cA thorn bush in Lebanon sent this message to a cedar in Lebanon, \u2018Give your daughter to my son as a wife.\u2019 Then a wild animal of Lebanon came by and trampled down the thorn bush.", "comment": "sn The thorn bush in the allegory is Judah. Amaziah\u2019s success had deceived him into thinking he was on the same level as the major powers in the area (symbolized by the cedar). In reality he was not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal)."}, {"pk": 2836463, "translation": "NET", "book": 14, "chapter": 25, "verse": 19, "text": "You defeated Edom and it has gone to your head. Gloat over your success, but stay in your palace. Why bring calamity on yourself? Why bring down yourself and Judah along with you?\u201d", "comment": "tn Heb \u201cand your heart is lifted up.\u201d
tn Heb \u201cto glorify.\u201d
tn Heb \u201cyou say [to yourself], \u2018look, you have defeated Edom.\u2019\u201d
tn Heb \u201cWhy get involved in calamity and fall, you and Judah with you?\u201d"}, {"pk": 2836464, "translation": "NET", "book": 14, "chapter": 25, "verse": 20, "text": "But Amaziah did not heed the warning, for God wanted to hand them over to Joash because they followed the gods of Edom.", "comment": "tn Heb \u201cdid not listen.\u201d
tn Heb \u201cbecause it was from God in order to give them into the hand because they sought the gods of Edom.\u201d"}, {"pk": 2836465, "translation": "NET", "book": 14, "chapter": 25, "verse": 21, "text": "So King Joash of Israel attacked. He and King Amaziah of Judah faced each other on the battlefield in Beth Shemesh of Judah.", "comment": "tn Heb \u201clooked at each other [in the] face.\u201d See the note on the expression \u201cCome on, face me on the battlefield\u201d in v. 17."}, {"pk": 2836466, "translation": "NET", "book": 14, "chapter": 25, "verse": 22, "text": "Judah was defeated by Israel, and each man ran back home.", "comment": "tn Heb \u201cand Judah was struck down before Israel and they fled, each to his tent.\u201d"}, {"pk": 2836467, "translation": "NET", "book": 14, "chapter": 25, "verse": 23, "text": "King Joash of Israel captured King Amaziah of Judah, son of Joash son of Jehoahaz, in Beth Shemesh and brought him to Jerusalem. He broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate \u2014 a distance of about six hundred feet.", "comment": "tn Heb \u201c400 cubits.\u201d Assuming a cubit of 18 inches (45 cm), the distance would have been about 600 feet (180 m)."}, {"pk": 2836468, "translation": "NET", "book": 14, "chapter": 25, "verse": 24, "text": "He took away all the gold and silver, all the items found in God\u2019s temple that were in the care of Obed-Edom, the riches in the royal palace, and some hostages. Then he went back to Samaria."}, {"pk": 2836469, "translation": "NET", "book": 14, "chapter": 25, "verse": 25, "text": "King Amaziah son of Joash of Judah lived for fifteen years after the death of King Joash son of Jehoahaz of Israel."}, {"pk": 2836470, "translation": "NET", "book": 14, "chapter": 25, "verse": 26, "text": "The rest of the events of Amaziah\u2019s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.", "comment": "tn Heb \u201cAs for the rest of the events of Amaziah, the former and the latter, are they not \u2013 behold, they are written on the scroll of the kings of Judah and Israel.\u201d"}, {"pk": 2836471, "translation": "NET", "book": 14, "chapter": 25, "verse": 27, "text": "From the time Amaziah turned from following the LORD, conspirators plotted against him in Jerusalem, so he fled to Lachish. But they sent assassins after him and they killed him there.", "comment": "tn Heb \u201cand they sent after him to Lachish.\u201d
tn Heb \u201cand they conspired against him [with] a conspiracy in Jerusalem.\u201d"}, {"pk": 2836472, "translation": "NET", "book": 14, "chapter": 25, "verse": 28, "text": "His body was carried back by horses, and he was buried in Jerusalem with his ancestors in the City of David.", "comment": "tn Heb \u201cfathers.\u201d
tc The Hebrew text has \u201cJudah,\u201d but some medieval mss read \u201cDavid,\u201d as does the parallel passage in 2 Kgs 14:20.sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201cand they carried him on horses.\u201d"}, {"pk": 2836473, "translation": "NET", "book": 14, "chapter": 26, "verse": 1, "text": "All the people of Judah took Uzziah, who was sixteen years old, and made him king in his father Amaziah\u2019s place.", "comment": "tn The parallel account in 2 Kgs 15:1\u20138 has the variant spelling \u201cAzariah.\u201d"}, {"pk": 2836474, "translation": "NET", "book": 14, "chapter": 26, "verse": 2, "text": "Uzziah built up Elat and restored it to Judah after King Amaziah had passed away.", "comment": "tn Heb \u201cafter the king\u201d; the referent (Amaziah) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (Uzziah) has been specified in the translation for clarity.
tn \u201cslept with his fathers.\u201d"}, {"pk": 2836475, "translation": "NET", "book": 14, "chapter": 26, "verse": 3, "text": "Uzziah was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. His mother\u2019s name was Jecholiah, who was from Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836476, "translation": "NET", "book": 14, "chapter": 26, "verse": 4, "text": "He did what the LORD approved, just as his father Amaziah had done.", "comment": "tn Heb \u201che did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.\u201d"}, {"pk": 2836477, "translation": "NET", "book": 14, "chapter": 26, "verse": 5, "text": "He followed God during the lifetime of Zechariah, who taught him how to honor God. As long as he followed the LORD, God caused him to succeed.", "comment": "tn Heb \u201cin the days of.\u201d
tn Or \u201cprosper.\u201d
tn Heb \u201csought.\u201d
tn Heb \u201cin the days of his seeking.\u201d"}, {"pk": 2836478, "translation": "NET", "book": 14, "chapter": 26, "verse": 6, "text": "Uzziah attacked the Philistines and broke down the walls of Gath, Jabneh, and Ashdod. He built cities in the region of Ashdod and throughout Philistine territory.", "comment": "tn Heb \u201cwent out and fought.\u201d
tn Heb \u201cin Ashdod and among the Philistines.\u201d"}, {"pk": 2836479, "translation": "NET", "book": 14, "chapter": 26, "verse": 7, "text": "God helped him in his campaigns against the Philistines, the Arabs living in Gur Baal, and the Meunites.", "comment": "tn The words \u201cin his campaigns\u201d are supplied in the translation for clarity and for stylistic reasons"}, {"pk": 2836480, "translation": "NET", "book": 14, "chapter": 26, "verse": 8, "text": "The Ammonites paid tribute to Uzziah and his fame reached the border of Egypt, for he grew in power.", "comment": "tn Heb \u201cand his name went to.\u201d"}, {"pk": 2836481, "translation": "NET", "book": 14, "chapter": 26, "verse": 9, "text": "Uzziah built and fortified towers in Jerusalem at the Corner Gate, Valley Gate, and at the Angle.", "comment": "tn On the meaning of the Hebrew word \u05de\u05b4\u05e7\u05b0\u05e6\u05d5\u05b9\u05e2\u05b7 (miqtsoa\u2019), see HALOT 628 s.v. \u05e2\u05b7(\u05d5\u05b9)\u05de\u05b4\u05e7\u05b0\u05e6\u05b9. The term probably refers to an \u201cangle\u201d or \u201ccorner\u201d somewhere on the eastern wall of Jerusalem."}, {"pk": 2836482, "translation": "NET", "book": 14, "chapter": 26, "verse": 10, "text": "He built towers in the desert and dug many cisterns, for he owned many herds in the lowlands and on the plain. He had workers in the fields and vineyards in the hills and in Carmel, for he loved agriculture.", "comment": "tn Heb \u201cShephelah.\u201d
tn Heb \u201cfor a lover of the ground he [was].\u201d
tn Heb \u201cworkers and vinedressers in the hills and in Carmel.\u201d The words \u201che had\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2836483, "translation": "NET", "book": 14, "chapter": 26, "verse": 11, "text": "Uzziah had an army of skilled warriors trained for battle. They were organized by divisions according to the muster rolls made by Jeiel the scribe and Maaseiah the officer under the authority of Hananiah, a royal official."}, {"pk": 2836484, "translation": "NET", "book": 14, "chapter": 26, "verse": 12, "text": "The total number of family leaders who led warriors was 2,600."}, {"pk": 2836485, "translation": "NET", "book": 14, "chapter": 26, "verse": 13, "text": "They commanded an army of 307,500 skilled and able warriors who were ready to defend the king against his enemies.", "comment": "tn Heb \u201chelp.\u201d"}, {"pk": 2836486, "translation": "NET", "book": 14, "chapter": 26, "verse": 14, "text": "Uzziah supplied shields, spears, helmets, breastplates, bows, and slingstones for the entire army."}, {"pk": 2836487, "translation": "NET", "book": 14, "chapter": 26, "verse": 15, "text": "In Jerusalem he made war machines carefully designed to shoot arrows and large stones from the towers and corners of the walls. He became very famous, for he received tremendous support and became powerful.", "comment": "tn Heb \u201cand his name went out to a distant place, for he did extraordinarily to be helped until he was strong.\u201d"}, {"pk": 2836488, "translation": "NET", "book": 14, "chapter": 26, "verse": 16, "text": "But once he became powerful, his pride destroyed him. He disobeyed the LORD his God. He entered the LORD\u2019s temple to offer incense on the incense altar.", "comment": "tn Or \u201cwas unfaithful to.\u201d
tn Heb \u201chis heart was high [i.e., proud] to destroy.\u201d"}, {"pk": 2836489, "translation": "NET", "book": 14, "chapter": 26, "verse": 17, "text": "Azariah the priest and eighty other brave priests of the LORD followed him in."}, {"pk": 2836490, "translation": "NET", "book": 14, "chapter": 26, "verse": 18, "text": "They confronted King Uzziah and said to him, \u201cIt is not proper for you, Uzziah, to offer incense to the LORD. That is the responsibility of the priests, the descendants of Aaron, who are consecrated to offer incense. Leave the sanctuary, for you have disobeyed and the LORD God will not honor you!\u201d", "comment": "tn Heb \u201cstood against.\u201d
tn Or \u201cbeen unfaithful.\u201d"}, {"pk": 2836491, "translation": "NET", "book": 14, "chapter": 26, "verse": 19, "text": "Uzziah, who had an incense censer in his hand, became angry. While he was ranting and raving at the priests, a skin disease appeared on his forehead right there in front of the priests in the LORD\u2019s temple near the incense altar.", "comment": "tn Traditionally \u201cleprosy,\u201d but this was probably a skin disorder of some type, not leprosy (technically known today as Hansen\u2019s disease). See 2 Kgs 5:1.
tn Heb \u201cangry.\u201d"}, {"pk": 2836492, "translation": "NET", "book": 14, "chapter": 26, "verse": 20, "text": "When Azariah the high priest and the other priests looked at him, there was a skin disease on his forehead. They hurried him out of there; even the king himself wanted to leave quickly because the LORD had afflicted him.", "comment": "tn Heb \u201cturned toward.\u201d
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity."}, {"pk": 2836493, "translation": "NET", "book": 14, "chapter": 26, "verse": 21, "text": "King Uzziah suffered from a skin disease until the day he died. He lived in separate quarters, afflicted by a skin disease and banned from the LORD\u2019s temple. His son Jotham was in charge of the palace and ruled over the people of the land.", "comment": "tn The precise meaning of \u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b7\u05d7\u05b8\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9\u05ea (bet hakhafshiyt, \u201chouse of [?]\u201d) is uncertain. NASB, NIV, NRSV all have \u201cin a separate house\u201d; NEB has \u201cin his own house\u2026relieved of all duties.\u201d For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67."}, {"pk": 2836494, "translation": "NET", "book": 14, "chapter": 26, "verse": 22, "text": "The rest of the events of Uzziah\u2019s reign, from start to finish, were recorded by the prophet Isaiah son of Amoz.", "comment": "tn Heb \u201cAs for the rest of the events of Uzziah, the former and the latter, Isaiah son of Amoz, the prophet, recorded.\u201d"}, {"pk": 2836495, "translation": "NET", "book": 14, "chapter": 26, "verse": 23, "text": "Uzziah passed away and was buried near his ancestors in a cemetery belonging to the kings. (This was because he had a skin disease.) His son Jotham replaced him as king.", "comment": "tn Heb \u201ca field of burial.\u201d
tn Heb \u201clay down with his fathers.\u201d
tn Heb \u201cfathers.\u201d
tn Heb \u201cfor they said, \u2018He had a skin disease.\u2019\u201d"}, {"pk": 2836496, "translation": "NET", "book": 14, "chapter": 27, "verse": 1, "text": "Jotham was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. His mother was Jerusha the daughter of Zadok.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836497, "translation": "NET", "book": 14, "chapter": 27, "verse": 2, "text": "He did what the LORD approved, just as his father Uzziah had done. (He did not, however, have the audacity to enter the temple.) Yet the people were still sinning.", "comment": "tn Heb \u201cexcept he did not enter the house of the Lord.\u201d
tn Heb \u201che did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.\u201d"}, {"pk": 2836498, "translation": "NET", "book": 14, "chapter": 27, "verse": 3, "text": "He built the Upper Gate to the LORD\u2019s temple and did a lot of work on the wall in the area known as Ophel.", "comment": "tn Heb \u201cwall of Ophel.\u201d See HALOT 861 s.v. II \u05e2\u05b9\u05e4\u05b6\u05dc."}, {"pk": 2836499, "translation": "NET", "book": 14, "chapter": 27, "verse": 4, "text": "He built cities in the hill country of Judah and fortresses and towers in the forests."}, {"pk": 2836500, "translation": "NET", "book": 14, "chapter": 27, "verse": 5, "text": "He launched a military campaign against the king of the Ammonites and defeated them. That year the Ammonites paid him 100 talents of silver, 10,000 kors of wheat, and 10,000 kors of barley. The Ammonites also paid this same amount of annual tribute the next two years.", "comment": "tn Heb \u201che fought with.\u201d
tn Heb \u201cThis the sons of Ammon brought to him, and in the second year and the third.\u201d
tn Heb \u201c10,000 kors of wheat and 10,000 of barley.\u201d The unit of measure of the barley is omitted in the Hebrew text, but is understood to be \u201ckors,\u201d the same as the measures of wheat.
sn As a unit of dry measure a kor was roughly equivalent to six bushels (about 220 liters).
tn The Hebrew word \u05db\u05bc\u05b4\u05db\u05bc\u05b7\u05e8 (kikar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the \u201ctalent\u201d weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the \u201clight\u201d standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg)."}, {"pk": 2836501, "translation": "NET", "book": 14, "chapter": 27, "verse": 6, "text": "Jotham grew powerful because he was determined to please the LORD his God.", "comment": "tn Heb \u201cbecause he established his ways before the Lord his God.\u201d"}, {"pk": 2836502, "translation": "NET", "book": 14, "chapter": 27, "verse": 7, "text": "The rest of the events of Jotham\u2019s reign, including all his military campaigns and his accomplishments, are recorded in the scroll of the kings of Israel and Judah.", "comment": "tn Heb \u201cAs for the rest of the events of Jotham, and his battles and his ways, look, they are written on the scroll of the kings of Israel and Judah.\u201d"}, {"pk": 2836503, "translation": "NET", "book": 14, "chapter": 27, "verse": 8, "text": "He was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem."}, {"pk": 2836504, "translation": "NET", "book": 14, "chapter": 27, "verse": 9, "text": "Jotham passed away and was buried in the City of David. His son Ahaz replaced him as king.", "comment": "sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2836505, "translation": "NET", "book": 14, "chapter": 28, "verse": 1, "text": "Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the LORD, in contrast to his ancestor David.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand he did not do what was proper in the eyes of the Lord, like David his father.\u201d"}, {"pk": 2836506, "translation": "NET", "book": 14, "chapter": 28, "verse": 2, "text": "He followed in the footsteps of the kings of Israel; he also made images of the Baals.", "comment": "tn Heb \u201che walked in the ways of.\u201d"}, {"pk": 2836507, "translation": "NET", "book": 14, "chapter": 28, "verse": 3, "text": "He offered sacrifices in the Valley of Ben-Hinnom and passed his sons through the fire, a horrible sin practiced by the nations whom the LORD drove out before the Israelites.", "comment": "tn Heb \u201clike the abominable practices of the nations.\u201d
sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB \u201cburnt his sons in the fire\u201d; NASB \u201cburned his sons in the fire\u201d; NIV \u201csacrificed his sons in the fire\u201d; NRSV \u201cmade his sons pass through fire\u201d). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67."}, {"pk": 2836508, "translation": "NET", "book": 14, "chapter": 28, "verse": 4, "text": "He offered sacrifices and burned incense on the high places, on the hills, and under every green tree."}, {"pk": 2836509, "translation": "NET", "book": 14, "chapter": 28, "verse": 5, "text": "The LORD his God handed him over to the king of Syria. The Syrians defeated him and deported many captives to Damascus. He was also handed over to the king of Israel, who thoroughly defeated him.", "comment": "tn Heb \u201cwho struck him down with a great striking.\u201d
tn Heb \u201cthey\u201d; the referent (the Syrians) has been specified in the translation for clarity.
tn Heb \u201cand took captive from him a great captivity and brought [them] to Damascus.\u201d"}, {"pk": 2836510, "translation": "NET", "book": 14, "chapter": 28, "verse": 6, "text": "In one day King Pekah son of Remaliah of Israel killed 120,000 warriors in Judah, because they had abandoned the LORD God of their ancestors.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 9, 25)."}, {"pk": 2836511, "translation": "NET", "book": 14, "chapter": 28, "verse": 7, "text": "Zikri, an Ephraimite warrior, killed the king\u2019s son Maaseiah, Azrikam, the supervisor of the palace, and Elkanah, the king\u2019s second-in-command."}, {"pk": 2836512, "translation": "NET", "book": 14, "chapter": 28, "verse": 8, "text": "The Israelites seized from their brothers 200,000 wives, sons, and daughters. They also carried off a huge amount of plunder and took it back to Samaria.", "comment": "tn Heb \u201cthe loot.\u201d The pronoun (\u201cit\u201d) has been used in the translation for stylistic reasons, to avoid redundancy.
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2836513, "translation": "NET", "book": 14, "chapter": 28, "verse": 9, "text": "Oded, a prophet of the LORD, was there. He went to meet the army as they arrived in Samaria and said to them: \u201cLook, because the LORD God of your ancestors was angry with Judah he handed them over to you. You have killed them so mercilessly that God has taken notice.", "comment": "tn Heb \u201cand you killed them with anger [that] reaches as far as heaven.\u201d"}, {"pk": 2836514, "translation": "NET", "book": 14, "chapter": 28, "verse": 10, "text": "And now you are planning to enslave the people of Judah and Jerusalem. Yet are you not also guilty before the LORD your God?", "comment": "tn Heb \u201csons.\u201d
tn Heb \u201csaying.\u201d
tn Heb \u201cto enslave as male servants and female servants.\u201d"}, {"pk": 2836515, "translation": "NET", "book": 14, "chapter": 28, "verse": 11, "text": "Now listen to me! Send back those you have seized from your brothers, for the LORD is very angry at you!\u201d", "comment": "tn Heb \u201cfor the rage of the anger of the Lord is upon you.\u201d"}, {"pk": 2836516, "translation": "NET", "book": 14, "chapter": 28, "verse": 12, "text": "So some of the Ephraimite family leaders, Azariah son of Jehochanan, Berechiah son of Meshillemoth, Jechizkiah son of Shallum, and Amasa son of Hadlai confronted those returning from the battle.", "comment": "tn Heb \u201carose against.\u201d
tn Heb \u201cmen from.\u201d"}, {"pk": 2836517, "translation": "NET", "book": 14, "chapter": 28, "verse": 13, "text": "They said to them, \u201cDon\u2019t bring those captives here! Are you planning on making us even more sinful and guilty before the LORD? Our guilt is already great and the LORD is very angry at Israel.\u201d", "comment": "tn Heb \u201cfor great is [the] guilt to us and rage of anger is upon Israel.\u201d
tn Heb \u201cfor to the guilt of the Lord upon us you are saying to add to our sins and our guilty deeds.\u201d"}, {"pk": 2836518, "translation": "NET", "book": 14, "chapter": 28, "verse": 14, "text": "So the soldiers released the captives and the plunder before the officials and the entire assembly."}, {"pk": 2836519, "translation": "NET", "book": 14, "chapter": 28, "verse": 15, "text": "Men were assigned to take the prisoners and find clothes among the plunder for those who were naked. So they clothed them, supplied them with sandals, gave them food and drink, and provided them with oil to rub on their skin. They put the ones who couldn\u2019t walk on donkeys. They brought them back to their brothers at Jericho, the city of the date palm trees, and then returned to Samaria.", "comment": "tn Heb \u201cand the men who were designated by names arose and took the captives and all their naked ones they clothed from the loot.\u201d
tn Heb \u201cand poured oil on them.\u201d
tn Heb \u201cand they led them on donkeys, with respect to everyone stumbling.\u201d
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2836520, "translation": "NET", "book": 14, "chapter": 28, "verse": 16, "text": "At that time King Ahaz asked the king of Assyria for help.", "comment": "tc Most Hebrew mss read the plural, \u201ckings,\u201d but one Hebrew ms, the LXX and Vulgate read the singular \u201cking.\u201d Note the singular in v. 20."}, {"pk": 2836521, "translation": "NET", "book": 14, "chapter": 28, "verse": 17, "text": "The Edomites had again invaded and defeated Judah and carried off captives."}, {"pk": 2836522, "translation": "NET", "book": 14, "chapter": 28, "verse": 18, "text": "The Philistines had raided the cities of Judah in the lowlands and the Negev. They captured and settled in Beth Shemesh, Aijalon, Gederoth, Soco and its surrounding villages, Timnah and its surrounding villages, and Gimzo and its surrounding villages.", "comment": "tn Heb \u201cShephelah.\u201d"}, {"pk": 2836523, "translation": "NET", "book": 14, "chapter": 28, "verse": 19, "text": "The LORD humiliated Judah because of King Ahaz of Israel, for he encouraged Judah to sin and was very unfaithful to the LORD.", "comment": "sn That is, \u201cof Judah.\u201d Frequently in 2 Chronicles \u201cIsrael\u201d is substituted for \u201cJudah.\u201d
tn Or \u201csubdued.\u201d
tn The infinitive absolute precedes the finite verbal form to emphasize the degree of Ahaz\u2019s unfaithfulness."}, {"pk": 2836524, "translation": "NET", "book": 14, "chapter": 28, "verse": 20, "text": "King Tiglath-pileser of Assyria came, but he gave him more trouble than support.", "comment": "tn Heb \u201cand he caused him distress and did not strengthen him.\u201d
tn Heb \u201cTilgath-pilneser,\u201d a variant spelling of Tiglath-pileser."}, {"pk": 2836525, "translation": "NET", "book": 14, "chapter": 28, "verse": 21, "text": "Ahaz gathered riches from the LORD\u2019s temple, the royal palace, and the officials and gave them to the king of Assyria, but that did not help.", "comment": "tn Heb \u201cdivided up,\u201d but some read \u05d7\u05b4\u05dc\u05bc\u05b5\u05e5 (khillets, \u201cdespoiled\u201d)."}, {"pk": 2836526, "translation": "NET", "book": 14, "chapter": 28, "verse": 22, "text": "During his time of trouble King Ahaz was even more unfaithful to the LORD."}, {"pk": 2836527, "translation": "NET", "book": 14, "chapter": 28, "verse": 23, "text": "He offered sacrifices to the gods of Damascus whom he thought had defeated him. He reasoned, \u201cSince the gods of the kings of Damascus helped them, I will sacrifice to them so they will help me.\u201d But they caused him and all Israel to stumble.", "comment": "tn Heb \u201csaid.\u201d
tn Heb \u201cthe gods of Damascus, the ones who had defeated him.\u201d The words \u201che thought\u201d are supplied in the translation for clarification. The perspective is that of Ahaz, not the narrator! Another option is that \u201cthe kings\u201d has been accidentally omitted after \u201cgods of.\u201d See v. 23b."}, {"pk": 2836528, "translation": "NET", "book": 14, "chapter": 28, "verse": 24, "text": "Ahaz gathered the items in God\u2019s temple and removed them. He shut the doors of the LORD\u2019s temple and erected altars on every street corner in Jerusalem."}, {"pk": 2836529, "translation": "NET", "book": 14, "chapter": 28, "verse": 25, "text": "In every city throughout Judah he set up high places to offer sacrifices to other gods. He angered the LORD God of his ancestors."}, {"pk": 2836530, "translation": "NET", "book": 14, "chapter": 28, "verse": 26, "text": "The rest of the events of Ahaz\u2019s reign, including his accomplishments from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.", "comment": "tn Heb \u201cAs for the rest of his events, and all his ways, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.\u201d"}, {"pk": 2836531, "translation": "NET", "book": 14, "chapter": 28, "verse": 27, "text": "Ahaz passed away and was buried in the City of David; they did not bring him to the tombs of the kings of Israel. His son Hezekiah replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836532, "translation": "NET", "book": 14, "chapter": 29, "verse": 1, "text": "Hezekiah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother was Abijah, the daughter of Zechariah.", "comment": "tn The parallel passage in 2 Kgs 18:2 has \u201cAbi.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836533, "translation": "NET", "book": 14, "chapter": 29, "verse": 2, "text": "He did what the LORD approved, just as his ancestor David had done.", "comment": "tn Heb \u201che did what was proper in the eyes of the Lord, according to all which David his father had done.\u201d"}, {"pk": 2836534, "translation": "NET", "book": 14, "chapter": 29, "verse": 3, "text": "In the first month of the first year of his reign, he opened the doors of the LORD\u2019s temple and repaired them."}, {"pk": 2836535, "translation": "NET", "book": 14, "chapter": 29, "verse": 4, "text": "He brought in the priests and Levites and assembled them in the square on the east side."}, {"pk": 2836536, "translation": "NET", "book": 14, "chapter": 29, "verse": 5, "text": "He said to them: \u201cListen to me, you Levites! Now consecrate yourselves, so you can consecrate the temple of the LORD God of your ancestors! Remove from the sanctuary what is ceremonially unclean!", "comment": "tn Heb \u201cfathers.\u201d"}, {"pk": 2836537, "translation": "NET", "book": 14, "chapter": 29, "verse": 6, "text": "For our fathers were unfaithful; they did what is evil in the sight of the LORD our God and abandoned him! They turned away from the LORD\u2019s dwelling place and rejected him.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201cturned their faces.\u201d
tn Heb \u201cand turned the back.\u201d"}, {"pk": 2836538, "translation": "NET", "book": 14, "chapter": 29, "verse": 7, "text": "They closed the doors of the temple porch and put out the lamps; they did not offer incense or burnt sacrifices in the sanctuary of the God of Israel."}, {"pk": 2836539, "translation": "NET", "book": 14, "chapter": 29, "verse": 8, "text": "The LORD was angry at Judah and Jerusalem and made them an appalling object of horror at which people hiss out their scorn, as you can see with your own eyes.", "comment": "tn Heb \u201cand he made them [an object] of dread and devastation and hissing.\u201d"}, {"pk": 2836540, "translation": "NET", "book": 14, "chapter": 29, "verse": 9, "text": "Look, our fathers died violently and our sons, daughters, and wives were carried off because of this.", "comment": "tn Heb \u201care in captivity.\u201d
tn Heb \u201cfell by the sword.\u201d"}, {"pk": 2836541, "translation": "NET", "book": 14, "chapter": 29, "verse": 10, "text": "Now I intend to make a covenant with the LORD God of Israel, so that he may relent from his raging anger.", "comment": "tn Heb \u201cso that the rage of his anger might turn from us.\u201d The jussive with vav (\u05d5) conjunctive indicates purpose/result after the preceding statement of intention.
tn Heb \u201cnow it is with my heart.\u201d"}, {"pk": 2836542, "translation": "NET", "book": 14, "chapter": 29, "verse": 11, "text": "My sons, do not be negligent now, for the LORD has chosen you to serve in his presence and offer sacrifices.\u201d", "comment": "tn Heb \u201cto stand before him to serve him and to be his servants and sacrificers.\u201d"}, {"pk": 2836543, "translation": "NET", "book": 14, "chapter": 29, "verse": 12, "text": "The following Levites prepared to carry out the king\u2019s orders: From the Kohathites: Mahath son of Amasai and Joel son of Azariah; from the Merarites: Kish son of Abdi and Azariah son of Jehallelel; from the Gershonites: Joah son of Zimmah and Eden son of Joah;", "comment": "tn Heb \u201cand the Levites arose.\u201d"}, {"pk": 2836544, "translation": "NET", "book": 14, "chapter": 29, "verse": 13, "text": "from the descendants of Elizaphan: Shimri and Jeiel; from the descendants of Asaph: Zechariah and Mattaniah;"}, {"pk": 2836545, "translation": "NET", "book": 14, "chapter": 29, "verse": 14, "text": "from the descendants of Heman: Jehiel and Shimei; from the descendants of Jeduthun: Shemaiah and Uzziel."}, {"pk": 2836546, "translation": "NET", "book": 14, "chapter": 29, "verse": 15, "text": "They assembled their brothers and consecrated themselves. Then they went in to purify the LORD\u2019s temple, just as the king had ordered, in accordance with the word of the LORD.", "comment": "tn Heb \u201cwords\u201d (plural)."}, {"pk": 2836547, "translation": "NET", "book": 14, "chapter": 29, "verse": 16, "text": "The priests then entered the LORD\u2019s temple to purify it; they brought out to the courtyard of the LORD\u2019s temple every ceremonially unclean thing they discovered inside. The Levites took them out to the Kidron Valley.", "comment": "tn Heb \u201cin the temple of the Lord.\u201d"}, {"pk": 2836548, "translation": "NET", "book": 14, "chapter": 29, "verse": 17, "text": "On the first day of the first month they began consecrating; by the eighth day of the month they reached the porch of the LORD\u2019s temple. For eight more days they consecrated the LORD\u2019s temple. On the sixteenth day of the first month they were finished.", "comment": "tn Heb \u201cporch of the Lord.\u201d"}, {"pk": 2836549, "translation": "NET", "book": 14, "chapter": 29, "verse": 18, "text": "They went to King Hezekiah and said: \u201cWe have purified the entire temple of the LORD, including the altar of burnt sacrifice and all its equipment, and the table for the Bread of the Presence and all its equipment."}, {"pk": 2836550, "translation": "NET", "book": 14, "chapter": 29, "verse": 19, "text": "We have prepared and consecrated all the items that King Ahaz removed during his reign when he acted unfaithfully. They are in front of the altar of the LORD.\u201d"}, {"pk": 2836551, "translation": "NET", "book": 14, "chapter": 29, "verse": 20, "text": "Early the next morning King Hezekiah assembled the city officials and went up to the LORD\u2019s temple."}, {"pk": 2836552, "translation": "NET", "book": 14, "chapter": 29, "verse": 21, "text": "They brought seven bulls, seven rams, seven lambs, and seven goats as a sin offering for the kingdom, the sanctuary, and Judah. The king told the priests, the descendants of Aaron, to offer burnt sacrifices on the altar of the LORD.", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
sn Perhaps these terms refer metonymically to the royal court, the priests and Levites, and the people, respectively."}, {"pk": 2836553, "translation": "NET", "book": 14, "chapter": 29, "verse": 22, "text": "They slaughtered the bulls, and the priests took the blood and splashed it on the altar. Then they slaughtered the rams and splashed the blood on the altar; next they slaughtered the lambs and splashed the blood on the altar."}, {"pk": 2836554, "translation": "NET", "book": 14, "chapter": 29, "verse": 23, "text": "Finally they brought the goats for the sin offering before the king and the assembly, and they placed their hands on them."}, {"pk": 2836555, "translation": "NET", "book": 14, "chapter": 29, "verse": 24, "text": "Then the priests slaughtered them. They offered their blood as a sin offering on the altar to make atonement for all Israel, because the king had decreed that the burnt sacrifice and sin offering were for all Israel.", "comment": "tn Heb \u201csaid.\u201d"}, {"pk": 2836556, "translation": "NET", "book": 14, "chapter": 29, "verse": 25, "text": "King Hezekiah stationed the Levites in the LORD\u2019s temple with cymbals and stringed instruments, just as David, Gad the king\u2019s prophet, and Nathan the prophet had ordered. (The LORD had actually given these orders through his prophets.)", "comment": "tn Or \u201cseer.\u201d
tn Heb \u201che\u201d; the referent (King Hezekiah) has been specified in the translation for clarity."}, {"pk": 2836557, "translation": "NET", "book": 14, "chapter": 29, "verse": 26, "text": "The Levites had David\u2019s musical instruments and the priests had trumpets.", "comment": "tn Heb \u201cstood with\u201d (i.e., stood holding)."}, {"pk": 2836558, "translation": "NET", "book": 14, "chapter": 29, "verse": 27, "text": "Hezekiah ordered the burnt sacrifice to be offered on the altar. As they began to offer the sacrifice, they also began to sing to the LORD, accompanied by the trumpets and the musical instruments of King David of Israel."}, {"pk": 2836559, "translation": "NET", "book": 14, "chapter": 29, "verse": 28, "text": "The entire assembly worshiped, as the singers sang and the trumpeters played. They continued until the burnt sacrifice was completed."}, {"pk": 2836560, "translation": "NET", "book": 14, "chapter": 29, "verse": 29, "text": "When the sacrifices were completed, the king and all who were with him bowed down and worshiped."}, {"pk": 2836561, "translation": "NET", "book": 14, "chapter": 29, "verse": 30, "text": "King Hezekiah and the officials told the Levites to praise the LORD, using the psalms of David and Asaph the prophet. So they joyfully offered praise and bowed down and worshiped.", "comment": "tn Heb \u201cwith the words.\u201d
tn Or \u201cseer.\u201d"}, {"pk": 2836562, "translation": "NET", "book": 14, "chapter": 29, "verse": 31, "text": "Hezekiah said, \u201cNow you have consecrated yourselves to the LORD. Come and bring sacrifices and thank offerings to the LORD\u2019s temple.\u201d So the assembly brought sacrifices and thank offerings, and whoever desired to do so brought burnt sacrifices.", "comment": "tn Heb \u201cfilled your hand.\u201d
tn Or \u201ctokens of thanks.\u201d
tn Heb \u201cand all who were willing of heart.\u201d"}, {"pk": 2836563, "translation": "NET", "book": 14, "chapter": 29, "verse": 32, "text": "The assembly brought a total of 70 bulls, 100 rams, and 200 lambs as burnt sacrifices to the LORD,", "comment": "tn Heb \u201cand the number of burnt sacrifices which the assembly brought was seventy bulls, one hundred rams, two hundred lambs; for a burnt sacrifice to the Lord were all these.\u201d"}, {"pk": 2836564, "translation": "NET", "book": 14, "chapter": 29, "verse": 33, "text": "and 600 bulls and 3,000 sheep were consecrated.", "comment": "tn The Hebrew term \u05e6\u05b9\u05d0\u05df (ts\u2019on) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but there is nothing in the immediate context here to specify one or the other."}, {"pk": 2836565, "translation": "NET", "book": 14, "chapter": 29, "verse": 34, "text": "But there were not enough priests to skin all the animals, so their brothers, the Levites, helped them until the work was finished and the priests could consecrate themselves. (The Levites had been more conscientious about consecrating themselves than the priests.)", "comment": "tn Heb \u201cthe burnt sacrifices.\u201d
tn Heb \u201cfor the Levites were more pure of heart to consecrate themselves than the priests.\u201d"}, {"pk": 2836566, "translation": "NET", "book": 14, "chapter": 29, "verse": 35, "text": "There was a large number of burnt sacrifices, as well as fat from the peace offerings and drink offerings that accompanied the burnt sacrifices. So the service of the LORD\u2019s temple was reinstituted.", "comment": "tn Or \u201cestablished.\u201d"}, {"pk": 2836567, "translation": "NET", "book": 14, "chapter": 29, "verse": 36, "text": "Hezekiah and all the people were happy about what God had done for them, for it had been done quickly.", "comment": "tn Heb \u201cfor quickly was the matter.\u201d
tn Heb \u201cprepared.\u201d
tn Heb \u201cthe people.\u201d The pronoun \u201cthey\u201d has been used here for stylistic reasons, to avoid redundancy."}, {"pk": 2836568, "translation": "NET", "book": 14, "chapter": 30, "verse": 1, "text": "Hezekiah sent messages throughout Israel and Judah; he even wrote letters to Ephraim and Manasseh, summoning them to come to the LORD\u2019s temple in Jerusalem and observe a Passover celebration for the LORD God of Israel.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836569, "translation": "NET", "book": 14, "chapter": 30, "verse": 2, "text": "The king, his officials, and the entire assembly in Jerusalem decided to observe the Passover in the second month."}, {"pk": 2836570, "translation": "NET", "book": 14, "chapter": 30, "verse": 3, "text": "They were unable to observe it at the regular time because not enough priests had consecrated themselves and the people had not assembled in Jerusalem.", "comment": "tn Heb \u201cat that time.\u201d"}, {"pk": 2836571, "translation": "NET", "book": 14, "chapter": 30, "verse": 4, "text": "The proposal seemed appropriate to the king and the entire assembly.", "comment": "tn Heb \u201cand the thing was proper in the eyes of.\u201d"}, {"pk": 2836572, "translation": "NET", "book": 14, "chapter": 30, "verse": 5, "text": "So they sent an edict throughout Israel from Beer Sheba to Dan, summoning the people to come and observe a Passover for the LORD God of Israel in Jerusalem, for they had not observed it on a nationwide scale as prescribed in the law.", "comment": "tn Heb \u201cand they caused to stand a word to cause a voice to pass through.\u201d
tn The words \u201csummoning the people\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cbecause not for abundance had they done as written.\u201d"}, {"pk": 2836573, "translation": "NET", "book": 14, "chapter": 30, "verse": 6, "text": "Messengers delivered the letters from the king and his officials throughout Israel and Judah. This royal edict read: \u201cO Israelites, return to the LORD God of Abraham, Isaac, and Israel, so he may return to you who have been spared from the kings of Assyria.", "comment": "tn The jussive with vav conjunctive indicates purpose/result after the preceding imperative.
tn Heb \u201cthe runners.\u201d
tn Heb \u201cand according to the command of the king, saying.\u201d
tn Heb \u201cto the survivors who are left to you from the palm of the kings of Assyria.\u201d"}, {"pk": 2836574, "translation": "NET", "book": 14, "chapter": 30, "verse": 7, "text": "Don\u2019t be like your fathers and brothers who were unfaithful to the LORD God of their ancestors, provoking him to destroy them, as you can see.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 19, 22).
tn Heb \u201cand he made them a devastation\u201d (or, perhaps, \u201can object of horror\u201d)."}, {"pk": 2836575, "translation": "NET", "book": 14, "chapter": 30, "verse": 8, "text": "Now, don\u2019t be stubborn like your fathers! Submit to the LORD and come to his sanctuary which he has permanently consecrated. Serve the LORD your God so that he might relent from his raging anger.", "comment": "tn Heb \u201cso that the rage of his anger might turn from you.\u201d The jussive with vav conjunctive indicates purpose/result after the preceding imperative.
tn Heb \u201cgive a hand.\u201d On the meaning of the idiom here, see HALOT 387 s.v. I \u05d9\u05b8\u05d3 2.
tn Heb \u201cdon\u2019t stiffen your neck\u201d (a Hebrew idiom for being stubborn)."}, {"pk": 2836576, "translation": "NET", "book": 14, "chapter": 30, "verse": 9, "text": "For if you return to the LORD, your brothers and sons will be shown mercy by their captors and return to this land. The LORD your God is merciful and compassionate; he will not reject you if you return to him.\u201d", "comment": "tn Heb \u201cturn [his] face from you.\u201d"}, {"pk": 2836577, "translation": "NET", "book": 14, "chapter": 30, "verse": 10, "text": "The messengers journeyed from city to city through the land of Ephraim and Manasseh as far as Zebulun, but people mocked and ridiculed them.", "comment": "tn Heb \u201cand they were mocking them and ridiculing them.\u201d"}, {"pk": 2836578, "translation": "NET", "book": 14, "chapter": 30, "verse": 11, "text": "But some men from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem."}, {"pk": 2836579, "translation": "NET", "book": 14, "chapter": 30, "verse": 12, "text": "In Judah God moved the people to unite and carry out the edict the king and the officers had issued at the LORD\u2019s command.", "comment": "tn Heb \u201calso in Judah the hand of God was to give to them one heart to do the command of the king and the officials by the word of the Lord.\u201d"}, {"pk": 2836580, "translation": "NET", "book": 14, "chapter": 30, "verse": 13, "text": "A huge crowd assembled in Jerusalem to observe the Feast of Unleavened Bread in the second month.", "comment": "tn The Hebrew text adds here, \u201ca very large assembly.\u201d This has not been translated to avoid redundancy with the expression \u201ca huge crowd\u201d at the beginning of the verse."}, {"pk": 2836581, "translation": "NET", "book": 14, "chapter": 30, "verse": 14, "text": "They removed the altars in Jerusalem; they also removed all the incense altars and threw them into the Kidron Valley.", "comment": "tn Heb \u201cand they arose and removed the altars which were in Jerusalem, and all the incense altars they removed and threw into the Kidron Valley.\u201d"}, {"pk": 2836582, "translation": "NET", "book": 14, "chapter": 30, "verse": 15, "text": "They slaughtered the Passover lamb on the fourteenth day of the second month. The priests and Levites were ashamed, so they consecrated themselves and brought burnt sacrifices to the LORD\u2019s temple."}, {"pk": 2836583, "translation": "NET", "book": 14, "chapter": 30, "verse": 16, "text": "They stood at their posts according to the regulations outlined in the law of Moses, the man of God. The priests were splashing the blood as the Levites handed it to them.", "comment": "tn Heb \u201cfrom the hand of the Levites.\u201d"}, {"pk": 2836584, "translation": "NET", "book": 14, "chapter": 30, "verse": 17, "text": "Because many in the assembly had not consecrated themselves, the Levites slaughtered the Passover lambs of all who were ceremonially unclean and could not consecrate their sacrifice to the LORD.", "comment": "tn Heb \u201cwere over the slaughter of.\u201d
tn Heb \u201cof everyone not pure to consecrate to the Lord.\u201d"}, {"pk": 2836585, "translation": "NET", "book": 14, "chapter": 30, "verse": 18, "text": "The majority of the many people from Ephraim, Manasseh, Issachar, and Zebulun were ceremonially unclean, yet they ate the Passover in violation of what is prescribed in the law. For Hezekiah prayed for them, saying: \u201cMay the LORD, who is good, forgive", "comment": "tn Heb \u201cmake atonement for.\u201d
tn Heb \u201cwithout what is written.\u201d"}, {"pk": 2836586, "translation": "NET", "book": 14, "chapter": 30, "verse": 19, "text": "everyone who has determined to follow God, the LORD God of his ancestors, even if he is not ceremonially clean according to the standards of the temple.\u201d", "comment": "tn Heb \u201ceveryone [who] has prepared his heart to seek God.\u201d
tn Heb \u201cand not according to the purification of the holy place.\u201d"}, {"pk": 2836587, "translation": "NET", "book": 14, "chapter": 30, "verse": 20, "text": "The LORD responded favorably to Hezekiah and forgave the people.", "comment": "tn Heb \u201chealed.\u201d
tn Heb \u201clistened.\u201d"}, {"pk": 2836588, "translation": "NET", "book": 14, "chapter": 30, "verse": 21, "text": "The Israelites who were in Jerusalem observed the Feast of Unleavened Bread for seven days with great joy. The Levites and priests were praising the LORD every day with all their might.", "comment": "tn Heb \u201cand they were praising the Lord day by day, the Levites and the priests with instruments of strength to the Lord.\u201d The phrase \u05d1\u05bc\u05b4\u05db\u05b0\u05dc\u05b5\u05d9\u05be\u05e2\u05b9\u05d6 (bikhley-\u2019oz, \u201cwith instruments of strength\u201d) might refer to loud sounding musical instruments (NASB \u201cwith loud instruments\u201d; NEB \u201cwith unrestrained fervour\u201d). The present translation assumes an emendation to \u05d1\u05bc\u05b0\u05db\u05b8\u05dc\u05be\u05e2\u05b9\u05d6 (b\u00ffkhol-\u2019oz, \u201cwith all strength\u201d); see 1 Chr 13:8, as well as HALOT 805 s.v. I \u05e2\u05b9\u05d6 and BDB 739 s.v. \u05e2\u05b9\u05d6)."}, {"pk": 2836589, "translation": "NET", "book": 14, "chapter": 30, "verse": 22, "text": "Hezekiah expressed his appreciation to all the Levites, who demonstrated great skill in serving the LORD. They feasted for the seven days of the festival, and were making peace offerings and giving thanks to the LORD God of their ancestors.", "comment": "tn Heb \u201cand they ate [during] the appointed time [for] seven days.\u201d \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 (mo\u2019ed, \u201cappointed time\u201d) is probably an adverbial accusative of time referring to the festival. However, some understand it as metonymically referring to the food eaten during the festival. See BDB 417 s.v.
tn Heb \u201cand Hezekiah spoke to the heart of all the Levites.\u201d On the meaning of the idiom \u201cspeak to the heart of\u201d here, see HALOT 210 s.v. II \u05d3\u05d1\u05e8 8.d.
tn Heb \u201cwho demonstrated skill [with] good skill for the Lord.\u201d"}, {"pk": 2836590, "translation": "NET", "book": 14, "chapter": 30, "verse": 23, "text": "The entire assembly then decided to celebrate for seven more days; so they joyfully celebrated for seven more days."}, {"pk": 2836591, "translation": "NET", "book": 14, "chapter": 30, "verse": 24, "text": "King Hezekiah of Judah supplied 1,000 bulls and 7,000 sheep for the assembly, while the officials supplied them with 1,000 bulls and 10,000 sheep. Many priests consecrated themselves.", "comment": "tn The Hebrew term \u05e6\u05b9\u05d0\u05df (ts\u2019on, translated \u201csheep\u201d twice in this verse) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.
tn Heb \u201cthe assembly.\u201d The pronoun \u201cthem\u201d has been used in the translation for stylistic reasons, to avoid redundancy."}, {"pk": 2836592, "translation": "NET", "book": 14, "chapter": 30, "verse": 25, "text": "The celebration included the entire assembly of Judah, the priests, the Levites, the entire assembly of those who came from Israel, the resident foreigners who came from the land of Israel, and the residents of Judah.", "comment": "tn Heb \u201cthey rejoiced.\u201d"}, {"pk": 2836593, "translation": "NET", "book": 14, "chapter": 30, "verse": 26, "text": "There was a great celebration in Jerusalem, unlike anything that had occurred in Jerusalem since the time of King Solomon son of David of Israel.", "comment": "tn Heb \u201cand there was great joy in Jerusalem, for from the days of Solomon son of David, king of Israel, there was nothing like this in Jerusalem.\u201d"}, {"pk": 2836594, "translation": "NET", "book": 14, "chapter": 30, "verse": 27, "text": "The priests and Levites got up and pronounced blessings on the people. The LORD responded favorably to them as their prayers reached his holy dwelling place in heaven.", "comment": "tn Heb \u201cand it was heard with their voice.\u201d BDB 1034 s.v. \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 Niph.4 interprets this to mean \u201chearing was granted to their voice.\u201d It is possible that the name \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) has been accidentally omitted."}, {"pk": 2836595, "translation": "NET", "book": 14, "chapter": 31, "verse": 1, "text": "When all this was over, the Israelites who were in the cities of Judah went out and smashed the sacred pillars, cut down the Asherah poles, and demolished all the high places and altars throughout Judah, Benjamin, Ephraim, and Manasseh. Then all the Israelites returned to their own homes in their cities.", "comment": "tn Heb \u201call Israel.\u201d
tn Or \u201ctore down.\u201d
tn Heb \u201cthe high places and the altars from all Judah and Benjamin and in Ephraim and in Manasseh until finished.\u201d
tn Heb \u201cand the sons of Israel returned, each to his possession to their cities.\u201d"}, {"pk": 2836596, "translation": "NET", "book": 14, "chapter": 31, "verse": 2, "text": "Hezekiah appointed the divisions of the priests and Levites to do their assigned tasks \u2014 to offer burnt sacrifices and present offerings and to serve, give thanks, and offer praise in the gates of the LORD\u2019s sanctuary.", "comment": "tn Heb \u201cin the gates of the encampments of the Lord.\u201d
tn Heb \u201cand Hezekiah appointed the divisions of the priests and the Levites according to their divisions, each in accordance with his service for the priests and for the Levites.\u201d"}, {"pk": 2836597, "translation": "NET", "book": 14, "chapter": 31, "verse": 3, "text": "The king contributed some of what he owned for burnt sacrifices, including the morning and evening burnt sacrifices and the burnt sacrifices made on Sabbaths, new moon festivals, and at other appointed times prescribed in the law of the LORD.", "comment": "tn Heb \u201cas written.\u201d
tn Heb \u201cthe portion of the king [was].\u201d"}, {"pk": 2836598, "translation": "NET", "book": 14, "chapter": 31, "verse": 4, "text": "He ordered the people living in Jerusalem to contribute the portion prescribed for the priests and Levites so they might be obedient to the law of the LORD.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cmight hold firmly.\u201d
tn Heb \u201csaid to.\u201d"}, {"pk": 2836599, "translation": "NET", "book": 14, "chapter": 31, "verse": 5, "text": "When the edict was issued, the Israelites freely contributed the initial portion of their grain, wine, olive oil, honey, and all the produce of their fields. They brought a tenth of everything, which added up to a huge amount.", "comment": "tn Heb \u201cthe sons of Israel multiplied.\u201d
tn Heb \u201cand when the word spread out.\u201d"}, {"pk": 2836600, "translation": "NET", "book": 14, "chapter": 31, "verse": 6, "text": "The Israelites and people of Judah who lived in the cities of Judah also contributed a tenth of their cattle and sheep, as well as a tenth of the holy items consecrated to the LORD their God. They brought them and placed them in many heaps.", "comment": "tn Heb \u201cheaps, heaps.\u201d Repetition of the noun draws attention to the large number of heaps.
tn Heb \u201cand the sons of Israel and Judah.\u201d"}, {"pk": 2836601, "translation": "NET", "book": 14, "chapter": 31, "verse": 7, "text": "In the third month they began piling their contributions in heaps and finished in the seventh month.", "comment": "tn Heb \u201cthey began the heaps, to establish.\u201d"}, {"pk": 2836602, "translation": "NET", "book": 14, "chapter": 31, "verse": 8, "text": "When Hezekiah and the officials came and saw the heaps, they praised the LORD and pronounced blessings on his people Israel.", "comment": "tn Heb \u201cthey blessed the Lord and his people Israel.\u201d"}, {"pk": 2836603, "translation": "NET", "book": 14, "chapter": 31, "verse": 9, "text": "When Hezekiah asked the priests and Levites about the heaps,"}, {"pk": 2836604, "translation": "NET", "book": 14, "chapter": 31, "verse": 10, "text": "Azariah, the head priest from the family of Zadok, said to him, \u201cSince the contributions began arriving in the LORD\u2019s temple, we have had plenty to eat and have a large quantity left over. For the LORD has blessed his people, and this large amount remains.\u201d"}, {"pk": 2836605, "translation": "NET", "book": 14, "chapter": 31, "verse": 11, "text": "Hezekiah ordered that storerooms be prepared in the LORD\u2019s temple. When this was done,", "comment": "tn Heb \u201cand they prepared.\u201d"}, {"pk": 2836606, "translation": "NET", "book": 14, "chapter": 31, "verse": 12, "text": "they brought in the contributions, tithes, and consecrated items that had been offered. Konaniah, a Levite, was in charge of all this, assisted by his brother Shimei.", "comment": "tn Heb \u201cand holy things in faithfulness.\u201d
tn Heb \u201ctenth.\u201d"}, {"pk": 2836607, "translation": "NET", "book": 14, "chapter": 31, "verse": 13, "text": "Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismakiah, Mahath, and Benaiah worked under the supervision of Konaniah and his brother Shimei, as directed by King Hezekiah and Azariah, the supervisor of God\u2019s temple."}, {"pk": 2836608, "translation": "NET", "book": 14, "chapter": 31, "verse": 14, "text": "Kore son of Imnah, a Levite and the guard on the east side, was in charge of the voluntary offerings made to God and disbursed the contributions made to the LORD and the consecrated items."}, {"pk": 2836609, "translation": "NET", "book": 14, "chapter": 31, "verse": 15, "text": "In the cities of the priests, Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah faithfully assisted him in making disbursements to their fellow priests according to their divisions, regardless of age.", "comment": "tn Heb \u201cto their brothers.\u201d
tn Heb \u201clike great, like small\u201d (i.e., old and young alike)."}, {"pk": 2836610, "translation": "NET", "book": 14, "chapter": 31, "verse": 16, "text": "They made disbursements to all the males three years old and up who were listed in the genealogical records \u2014 to all who would enter the LORD\u2019s temple to serve on a daily basis and fulfill their duties as assigned to their divisions.", "comment": "tn Heb \u201cin addition enrolling them by males from a son of three years and upwards, to everyone who enters the house of the Lord for a matter of a day in its day, for their service by their duties according to their divisions.\u201d"}, {"pk": 2836611, "translation": "NET", "book": 14, "chapter": 31, "verse": 17, "text": "They made disbursements to the priests listed in the genealogical records by their families, and to the Levites twenty years old and up, according to their duties as assigned to their divisions,"}, {"pk": 2836612, "translation": "NET", "book": 14, "chapter": 31, "verse": 18, "text": "and to all the infants, wives, sons, and daughters of the entire assembly listed in the genealogical records, for they faithfully consecrated themselves."}, {"pk": 2836613, "translation": "NET", "book": 14, "chapter": 31, "verse": 19, "text": "As for the descendants of Aaron, the priests who lived in the outskirts of all their cities, men were assigned to disburse portions to every male among the priests and to every Levite listed in the genealogical records.", "comment": "tn Heb \u201cdesignated by names.\u201d
tn Heb \u201cthe priests in the fields of the pastureland of their cities in every city and city.\u201d"}, {"pk": 2836614, "translation": "NET", "book": 14, "chapter": 31, "verse": 20, "text": "This is what Hezekiah did throughout Judah. He did what the LORD his God considered good and right and faithful."}, {"pk": 2836615, "translation": "NET", "book": 14, "chapter": 31, "verse": 21, "text": "He wholeheartedly and successfully reinstituted service in God\u2019s temple and obedience to the law, in order to follow his God.", "comment": "tn Heb \u201cand in all the work which he began with regard to the service of the house of God and with respect to the law and with respect to the commandment, to seek his God; with all his heart he acted and he succeeded.\u201d"}, {"pk": 2836616, "translation": "NET", "book": 14, "chapter": 32, "verse": 1, "text": "After these faithful deeds were accomplished, King Sennacherib of Assyria invaded Judah. He besieged the fortified cities, intending to seize them.", "comment": "tn Heb \u201cand he said to break into them for himself.\u201d"}, {"pk": 2836617, "translation": "NET", "book": 14, "chapter": 32, "verse": 2, "text": "When Hezekiah saw that Sennacherib had invaded and intended to attack Jerusalem,", "comment": "tn Heb \u201cand his face was for war against Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836618, "translation": "NET", "book": 14, "chapter": 32, "verse": 3, "text": "he consulted with his advisers and military officers about stopping up the springs outside the city, and they supported him.", "comment": "tn Heb \u201cthe waters of the springs.\u201d"}, {"pk": 2836619, "translation": "NET", "book": 14, "chapter": 32, "verse": 4, "text": "A large number of people gathered together and stopped up all the springs and the stream that flowed through the district. They reasoned, \u201cWhy should the kings of Assyria come and find plenty of water?\u201d", "comment": "tn Heb \u201cand they closed up all the springs and the stream that flows in the midst of the land.\u201d Here \u05d0\u05b8\u05e8\u05b6\u05e5 (\u2019arets, \u201cland\u201d) does not refer to the entire land, but to a smaller region like a district.
tn Heb \u201cland, saying.\u201d"}, {"pk": 2836620, "translation": "NET", "book": 14, "chapter": 32, "verse": 5, "text": "Hezekiah energetically rebuilt every broken wall. He erected towers and an outer wall, and fortified the terrace of the City of David. He made many weapons and shields.", "comment": "tn Heb \u201che\u201d; the referent (Hezekiah) has been specified in the translation for clarity.
tn Heb \u201cstrengthened himself and built.\u201d
tn Heb \u201cand outside the wall another one.\u201d
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836621, "translation": "NET", "book": 14, "chapter": 32, "verse": 6, "text": "He appointed military officers over the army and assembled them in the square at the city gate. He encouraged them, saying,", "comment": "tn Heb \u201cand he placed officers of war over the people.\u201d
tn Heb \u201che spoke to their heart[s].\u201d"}, {"pk": 2836622, "translation": "NET", "book": 14, "chapter": 32, "verse": 7, "text": "\u201cBe strong and brave! Don\u2019t be afraid and don\u2019t panic because of the king of Assyria and this huge army that is with him! We have with us one who is stronger than those who are with him.", "comment": "tn Or perhaps, \u201cand don\u2019t be discouraged.\u201d
tn Heb \u201cfor with us [is] a greater [one] than with him.\u201d"}, {"pk": 2836623, "translation": "NET", "book": 14, "chapter": 32, "verse": 8, "text": "He has with him mere human strength, but the LORD our God is with us to help us and fight our battles!\u201d The army was encouraged by the words of King Hezekiah of Judah.", "comment": "tn Or \u201cpeople.\u201d
tn Heb \u201cWith him is an arm of flesh.\u201d"}, {"pk": 2836624, "translation": "NET", "book": 14, "chapter": 32, "verse": 9, "text": "Afterward King Sennacherib of Assyria, while attacking Lachish with all his military might, sent his messengers to Jerusalem. The message was for King Hezekiah of Judah and all the people of Judah who were in Jerusalem. It read:", "comment": "tn Heb \u201call Judah.\u201d The words \u201cthe people of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d here by metonymy for the people of Judah.
tn Heb \u201cservants.\u201d"}, {"pk": 2836625, "translation": "NET", "book": 14, "chapter": 32, "verse": 10, "text": "\u201cThis is what King Sennacherib of Assyria says: \u2018Why are you so confident that you remain in Jerusalem while it is under siege?", "comment": "tn Heb \u201cOn what are you trusting that [you] are living during the siege in Jerusalem.\u201d"}, {"pk": 2836626, "translation": "NET", "book": 14, "chapter": 32, "verse": 11, "text": "Hezekiah says, \u201cThe LORD our God will rescue us from the power of the king of Assyria.\u201d But he is misleading you and you will die of hunger and thirst!", "comment": "tn Heb \u201chand.\u201d
tn Heb \u201cIs not Hezekiah misleading you to give you over to die by hunger and thirst, saying, \u2018The Lord our God will rescue us from the hand of the king of Assyria\u2019?\u2019"}, {"pk": 2836627, "translation": "NET", "book": 14, "chapter": 32, "verse": 12, "text": "Hezekiah is the one who eliminated the LORD\u2019s high places and altars and then told Judah and Jerusalem, \u201cAt one altar you must worship and offer sacrifices.\u201d", "comment": "tn Heb \u201cDid not he, Hezekiah, eliminate\u2026?\u201d This rhetorical question presupposes a positive reply (\u201cyes, he did\u201d) and so has been translated here as a positive statement.
tn Heb \u201chis\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2836628, "translation": "NET", "book": 14, "chapter": 32, "verse": 13, "text": "Are you not aware of what I and my predecessors have done to all the nations of the surrounding lands? Have the gods of the surrounding lands actually been able to rescue their lands from my power?", "comment": "tn Heb \u201cfathers\u201d (also in vv. 14, 15), but in this context the term does not necessarily refer to Sennacherib\u2019s ancestors, but to his predecessors on the Assyrian throne.
tn Heb \u201chand.\u201d"}, {"pk": 2836629, "translation": "NET", "book": 14, "chapter": 32, "verse": 14, "text": "Who among all the gods of these nations whom my predecessors annihilated was able to rescue his people from my power?", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2836630, "translation": "NET", "book": 14, "chapter": 32, "verse": 15, "text": "Now don\u2019t let Hezekiah deceive you or mislead you like this. Don\u2019t believe him, for no god of any nation or kingdom has been able to rescue his people from my power or the power of my predecessors. So how can your gods rescue you from my power?\u2019\u201d", "comment": "tn Heb \u201chow much less.\u201d
tn The verb is plural, suggesting that the preceding \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd (\u2019elohekhem) be translated \u201cyour gods,\u201d rather than \u201cyour God.\u201d"}, {"pk": 2836631, "translation": "NET", "book": 14, "chapter": 32, "verse": 16, "text": "Sennacherib\u2019s servants further insulted the LORD God and his servant Hezekiah.", "comment": "tn Heb \u201cspoke against.\u201d
tn Heb \u201chis\u201d; the referent (Sennacherib) has been specified in the translation for clarity and for stylistic reasons."}, {"pk": 2836632, "translation": "NET", "book": 14, "chapter": 32, "verse": 17, "text": "He wrote letters mocking the LORD God of Israel and insulting him with these words: \u201cThe gods of the surrounding nations could not rescue their people from my power. Neither can Hezekiah\u2019s god rescue his people from my power.\u201d", "comment": "tn Heb \u201cand speaking against him, saying.\u201d
tn Heb \u201cLike the gods of the nations of the lands who did not rescue their people from my hand, so the god of Hezekiah will not rescue his people from my hand.\u201d"}, {"pk": 2836633, "translation": "NET", "book": 14, "chapter": 32, "verse": 18, "text": "They called out loudly in the Judahite dialect to the people of Jerusalem who were on the wall, trying to scare and terrify them so they could seize the city."}, {"pk": 2836634, "translation": "NET", "book": 14, "chapter": 32, "verse": 19, "text": "They talked about the God of Jerusalem as if he were one of the man-made gods of the nations of the earth."}, {"pk": 2836635, "translation": "NET", "book": 14, "chapter": 32, "verse": 20, "text": "King Hezekiah and the prophet Isaiah son of Amoz prayed about this and cried out to heaven."}, {"pk": 2836636, "translation": "NET", "book": 14, "chapter": 32, "verse": 21, "text": "The LORD sent a messenger and he wiped out all the soldiers, princes, and officers in the army of the king of Assyria. So Sennacherib returned home humiliated. When he entered the temple of his god, some of his own sons struck him down with the sword.", "comment": "tn Heb \u201cand some from those who went out from him, from his inward parts.\u201d
tn Or \u201can angel.\u201d
tn Heb \u201che\u201d; the referent (Sennacherib) has been specified in the translation for clarity.
tn Heb \u201cand he returned with shame of face to his land.\u201d"}, {"pk": 2836637, "translation": "NET", "book": 14, "chapter": 32, "verse": 22, "text": "The LORD delivered Hezekiah and the residents of Jerusalem from the power of King Sennacherib of Assyria and from all the other nations. He made them secure on every side.", "comment": "tn Heb \u201cand from the hand of all.\u201d
tc The Hebrew text reads literally, \u201cand he led him from all around.\u201d However, the present translation assumes an emendation to \u05d5\u05b7\u05d9\u05bc\u05b8\u05e0\u05b7\u05d7 \u05dc\u05b8\u05d4\u05b6\u05dd \u05de\u05b4\u05e1\u05bc\u05b8\u05d1\u05b4\u05d9\u05d1 (vayyanakh lahem missaviv, \u201cand he gave rest to them from all around\u201d). See 2 Chr 15:15 and 20:30."}, {"pk": 2836638, "translation": "NET", "book": 14, "chapter": 32, "verse": 23, "text": "Many were bringing presents to the LORD in Jerusalem and precious gifts to King Hezekiah of Judah. From that time on he was respected by all the nations.", "comment": "tn Or perhaps, \u201cofferings.\u201d
tn Heb \u201clifted up in the eyes of.\u201d"}, {"pk": 2836639, "translation": "NET", "book": 14, "chapter": 32, "verse": 24, "text": "In those days Hezekiah was stricken with a terminal illness. He prayed to the LORD, who answered him and gave him a sign confirming that he would be healed.", "comment": "tn Heb \u201cwas sick to the point of dying.\u201d
tn Heb \u201cand he spoke to him and a sign he gave to him.\u201d"}, {"pk": 2836640, "translation": "NET", "book": 14, "chapter": 32, "verse": 25, "text": "But Hezekiah was ungrateful; he had a proud attitude, provoking God to be angry at him, as well as Judah and Jerusalem.", "comment": "tn Heb \u201cbut not according to the benefit [given] to him did Hezekiah repay, for his heart was high, and there was anger against him and against Judah and Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836641, "translation": "NET", "book": 14, "chapter": 32, "verse": 26, "text": "But then Hezekiah and the residents of Jerusalem humbled themselves and abandoned their pride, and the LORD was not angry with them for the rest of Hezekiah\u2019s reign.", "comment": "tn Heb \u201cand Hezekiah humbled himself in the height of his heart, he and the residents of Jerusalem, and the anger of the Lord did not come upon them in the days of Hezekiah.\u201d"}, {"pk": 2836642, "translation": "NET", "book": 14, "chapter": 32, "verse": 27, "text": "Hezekiah was very wealthy and greatly respected. He made storehouses for his silver, gold, precious stones, spices, and all his other valuable possessions.", "comment": "tc The Hebrew text reads literally, \u201cand shields and all the desirable items.\u201d The present translation assumes an emendation of \u05de\u05b8\u05d2\u05b4\u05e0\u05bc\u05b4\u05d9\u05dd (maginnim, \u201cshields\u201d) to \u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd (migdanim, \u201cprecious items\u201d). See v. 23."}, {"pk": 2836643, "translation": "NET", "book": 14, "chapter": 32, "verse": 28, "text": "He made storerooms for the harvest of grain, wine, and olive oil, and stalls for all his various kinds of livestock and his flocks.", "comment": "tn Heb \u201cand stalls for all beasts and beasts, and flocks for the stalls.\u201d The repetition of \u05d1\u05b0\u05d4\u05b5\u05de\u05b8\u05d4 (b\u00ffhemah, \u201cbeast\u201d) here indicates various kinds of livestock."}, {"pk": 2836644, "translation": "NET", "book": 14, "chapter": 32, "verse": 29, "text": "He built royal cities and owned a large number of sheep and cattle, for God gave him a huge amount of possessions.", "comment": "tn Heb \u201cand cities he made for himself.\u201d"}, {"pk": 2836645, "translation": "NET", "book": 14, "chapter": 32, "verse": 30, "text": "Hezekiah dammed up the source of the waters of the Upper Gihon and directed them down to the west side of the City of David. Hezekiah succeeded in all that he did.", "comment": "sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836646, "translation": "NET", "book": 14, "chapter": 32, "verse": 31, "text": "So when the envoys arrived from the Babylonian officials to visit him and inquire about the sign that occurred in the land, God left him alone to test him, in order to know his true motives.", "comment": "tn Heb \u201cto know all [that was] in his heart.\u201d
tn Heb \u201cand when the envoys of the officials of Babylon, who sent to him to inquire concerning the sign which was in the land, [arrived].\u201d"}, {"pk": 2836647, "translation": "NET", "book": 14, "chapter": 32, "verse": 32, "text": "The rest of the events of Hezekiah\u2019s reign, including his faithful deeds, are recorded in the vision of the prophet Isaiah son of Amoz, included in the Scroll of the Kings of Judah and Israel.", "comment": "tn Heb \u201cand the rest of the deeds of Hezekiah and his faithful acts, behold, they are written in the vision of Isaiah son of Amoz the prophet upon the scroll of the kings of Judah and Israel.\u201d"}, {"pk": 2836648, "translation": "NET", "book": 14, "chapter": 32, "verse": 33, "text": "Hezekiah passed away and was buried on the ascent of the tombs of the descendants of David. All the people of Judah and the residents of Jerusalem buried him with great honor. His son Manasseh replaced him as king.", "comment": "tn Heb \u201cand honor they did to him in his death, all Judah and the residents of Jerusalem.\u201d
tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2836649, "translation": "NET", "book": 14, "chapter": 33, "verse": 1, "text": "Manasseh was twelve years old when he became king, and he reigned for fifty-five years in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836650, "translation": "NET", "book": 14, "chapter": 33, "verse": 2, "text": "He did evil in the sight of the LORD and committed the same horrible sins practiced by the nations whom the LORD drove out ahead of the Israelites.", "comment": "tn Heb \u201cin the eyes of.\u201d
tn Heb \u201clike the abominable practices of the nations.\u201d"}, {"pk": 2836651, "translation": "NET", "book": 14, "chapter": 33, "verse": 3, "text": "He rebuilt the high places that his father Hezekiah had destroyed; he set up altars for the Baals and made Asherah poles. He bowed down to all the stars in the sky and worshiped them.", "comment": "tn The phrase \u05db\u05b8\u05dc \u05e6\u05b0\u05d1\u05b8\u05d0 \u05d4\u05b2\u05b7\u05e9\u05c1\u05bc\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (khol ts\u00ffva\u2019 hashamayim), traditionally translated \u201call the host of heaven,\u201d refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord\u2019s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.
tn Or \u201cserved.\u201d"}, {"pk": 2836652, "translation": "NET", "book": 14, "chapter": 33, "verse": 4, "text": "He built altars in the LORD\u2019s temple, about which the LORD had said, \u201cJerusalem will be my permanent home.\u201d", "comment": "tn Heb \u201cIn Jerusalem my name will be permanently.\u201d"}, {"pk": 2836653, "translation": "NET", "book": 14, "chapter": 33, "verse": 5, "text": "In the two courtyards of the LORD\u2019s temple he built altars for all the stars in the sky."}, {"pk": 2836654, "translation": "NET", "book": 14, "chapter": 33, "verse": 6, "text": "He passed his sons through the fire in the Valley of Ben-Hinnom and practiced divination, omen reading, and sorcery. He set up a ritual pit to conjure up underworld spirits and appointed magicians to supervise it. He did a great amount of evil in the sight of the LORD and angered him.", "comment": "tn Heb \u201cand he set up a ritual pit, along with a conjurer.\u201d Hebrew \u05d0\u05d5\u05b9\u05d1 (\u2019ov, \u201critual pit\u201d) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a \u05d1\u05bc\u05b7\u05e2\u05b2\u05dc\u05b7\u05ea \u05d0\u05d5\u05b9\u05d1 (ba\u2019alat \u2019ov, \u201cowner of a ritual pit\u201d). See H. Hoffner, \u201cSecond Millennium Antecedents to the Hebrew \u2019O\u00f1B\u00f9,\u201d JBL 86 (1967): 385-401.
tn Or \u201che sacrificed his sons in the fire.\u201d This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB, NASV \u201cmade his sons pass through the fire\u201d; NIV \u201csacrificed his sons in the fire\u201d; NRSV \u201cmade his sons pass through fire\u201d). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
tn Heb \u201cand he multiplied doing what is evil in the eyes of the Lord, angering him.\u201d"}, {"pk": 2836655, "translation": "NET", "book": 14, "chapter": 33, "verse": 7, "text": "He put an idolatrous image he had made in God\u2019s temple, about which God had said to David and to his son Solomon, \u201cThis temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home.", "comment": "tn Heb \u201cIn this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name permanently\u201d (or perhaps \u201cforever\u201d)."}, {"pk": 2836656, "translation": "NET", "book": 14, "chapter": 33, "verse": 8, "text": "I will not make Israel again leave the land I gave to their ancestors, provided that they carefully obey all I commanded them, the whole law, the rules and regulations given to Moses.\u201d", "comment": "tn Heb \u201cI will not again make the feet of Israel wander from the land which I established for their fathers.\u201d"}, {"pk": 2836657, "translation": "NET", "book": 14, "chapter": 33, "verse": 9, "text": "But Manasseh misled the people of Judah and the residents of Jerusalem so that they sinned more than the nations whom the LORD had destroyed ahead of the Israelites.", "comment": "tn Heb \u201cmisled Judah.\u201d The words \u201cthe people of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d here by metonymy for the people of Judah."}, {"pk": 2836658, "translation": "NET", "book": 14, "chapter": 33, "verse": 10, "text": "The LORD confronted Manasseh and his people, but they paid no attention.", "comment": "tn Heb \u201cspoke to.\u201d"}, {"pk": 2836659, "translation": "NET", "book": 14, "chapter": 33, "verse": 11, "text": "So the LORD brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, bound him with bronze chains, and carried him away to Babylon.", "comment": "tn Heb \u201cand they seized him with hooks.\u201d"}, {"pk": 2836660, "translation": "NET", "book": 14, "chapter": 33, "verse": 12, "text": "In his pain Manasseh asked the LORD his God for mercy and truly humbled himself before the God of his ancestors.", "comment": "tn Or \u201cgreatly.\u201d
tn Or \u201cdistress.\u201d
tn Heb \u201che\u201d; the referent (Manasseh) has been specified in the translation for clarity.
tn Heb \u201cappeased the face of the Lord his God.\u201d
tn Heb \u201cfathers.\u201d"}, {"pk": 2836661, "translation": "NET", "book": 14, "chapter": 33, "verse": 13, "text": "When he prayed to the LORD, the LORD responded to him and answered favorably his cry for mercy. The LORD brought him back to Jerusalem to his kingdom. Then Manasseh realized that the LORD is the true God.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201chim\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cwas entreated by him,\u201d or \u201callowed himself to be entreated by him.\u201d
tn Heb \u201cheard.\u201d"}, {"pk": 2836662, "translation": "NET", "book": 14, "chapter": 33, "verse": 14, "text": "After this Manasseh built up the outer wall of the City of David on the west side of the Gihon in the valley to the entrance of the Fish Gate and all around the terrace; he made it much higher. He placed army officers in all the fortified cities in Judah.", "comment": "tn Heb \u201che\u201d; the referent (Manasseh) has been specified in the translation for clarity.
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7."}, {"pk": 2836663, "translation": "NET", "book": 14, "chapter": 33, "verse": 15, "text": "He removed the foreign gods and images from the LORD\u2019s temple and all the altars he had built on the hill of the LORD\u2019s temple and in Jerusalem; he threw them outside the city."}, {"pk": 2836664, "translation": "NET", "book": 14, "chapter": 33, "verse": 16, "text": "He erected the altar of the LORD and offered on it peace offerings and thank offerings. He told the people of Judah to serve the LORD God of Israel.", "comment": "tn Heb \u201ctold Judah.\u201d The words \u201cthe people of\u201d are supplied in the translation for clarity. The Hebrew text uses the name \u201cJudah\u201d here by metonymy for the people of Judah."}, {"pk": 2836665, "translation": "NET", "book": 14, "chapter": 33, "verse": 17, "text": "The people continued to offer sacrifices at the high places, but only to the LORD their God."}, {"pk": 2836666, "translation": "NET", "book": 14, "chapter": 33, "verse": 18, "text": "The rest of the events of Manasseh\u2019s reign, including his prayer to his God and the words the prophets spoke to him in the name of the LORD God of Israel, are recorded in the Annals of the Kings of Israel.", "comment": "tn Or \u201cseers.\u201d
tn Heb \u201clook, they are.\u201d"}, {"pk": 2836667, "translation": "NET", "book": 14, "chapter": 33, "verse": 19, "text": "The Annals of the Prophets include his prayer, give an account of how the LORD responded to it, record all his sins and unfaithful acts, and identify the sites where he built high places and erected Asherah poles and idols before he humbled himself.", "comment": "tn Heb \u201cand his prayer and being entreated by him, and all his sin and his unfaithfulness and the places where he built high places and set up Asherah poles and idols before he humbled himself \u2013 behold, they are written on the words of his seers.\u201d"}, {"pk": 2836668, "translation": "NET", "book": 14, "chapter": 33, "verse": 20, "text": "Manasseh passed away and was buried in his palace. His son Amon replaced him as king.", "comment": "tn Heb \u201clay down with his fathers.\u201d"}, {"pk": 2836669, "translation": "NET", "book": 14, "chapter": 33, "verse": 21, "text": "Amon was twenty-two years old when he became king, and he reigned for two years in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836670, "translation": "NET", "book": 14, "chapter": 33, "verse": 22, "text": "He did evil in the sight of the LORD, just like his father Manasseh had done. He offered sacrifices to all the idols his father Manasseh had made, and worshiped them.", "comment": "tn Or \u201cserved.\u201d
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2836671, "translation": "NET", "book": 14, "chapter": 33, "verse": 23, "text": "He did not humble himself before the LORD as his father Manasseh had done. Amon was guilty of great sin.", "comment": "tn Heb \u201cas Manasseh his father had humbled himself.\u201d
tn Heb \u201cfor he, Amon, multiplied guilt.\u201d"}, {"pk": 2836672, "translation": "NET", "book": 14, "chapter": 33, "verse": 24, "text": "His servants conspired against him and killed him in his palace."}, {"pk": 2836673, "translation": "NET", "book": 14, "chapter": 33, "verse": 25, "text": "The people of the land executed all who had conspired against King Amon, and they made his son Josiah king in his place.", "comment": "tn Heb \u201cand the people of the land.\u201d"}, {"pk": 2836674, "translation": "NET", "book": 14, "chapter": 34, "verse": 1, "text": "Josiah was eight years old when he became king, and he reigned for thirty-one years in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836675, "translation": "NET", "book": 14, "chapter": 34, "verse": 2, "text": "He did what the LORD approved and followed in his ancestor David\u2019s footsteps; he did not deviate to the right or the left.", "comment": "tn Heb \u201cand walked in the ways of David his father.\u201d
tn Heb \u201che did what was proper in the eyes of the Lord.\u201d"}, {"pk": 2836676, "translation": "NET", "book": 14, "chapter": 34, "verse": 3, "text": "In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David. In his twelfth year he began ridding Judah and Jerusalem of the high places, Asherah poles, idols, and images.", "comment": "tn Heb \u201cfather.\u201d
tn Heb \u201cpurifying.\u201d"}, {"pk": 2836677, "translation": "NET", "book": 14, "chapter": 34, "verse": 4, "text": "He ordered the altars of the Baals to be torn down, and broke the incense altars that were above them. He smashed the Asherah poles, idols and images, crushed them up and sprinkled the dust over the tombs of those who had sacrificed to them.", "comment": "tn Heb \u201cand they tore down before him the altars of the Baals.\u201d"}, {"pk": 2836678, "translation": "NET", "book": 14, "chapter": 34, "verse": 5, "text": "He burned the bones of the pagan priests on their altars; he purified Judah and Jerusalem.", "comment": "tn Heb \u201cthe priests\u201d; the qualifying adjective \u201cpagan\u201d has been supplied in the translation for clarity."}, {"pk": 2836679, "translation": "NET", "book": 14, "chapter": 34, "verse": 6, "text": "In the cities of Manasseh, Ephraim, and Simeon, as far as Naphtali, and in the ruins around them,", "comment": "tn \u201cIn their ruins\u201d is the marginal reading (Qere) of the Hebrew text."}, {"pk": 2836680, "translation": "NET", "book": 14, "chapter": 34, "verse": 7, "text": "he tore down the altars and Asherah poles, demolished the idols, and smashed all the incense altars throughout the land of Israel. Then he returned to Jerusalem."}, {"pk": 2836681, "translation": "NET", "book": 14, "chapter": 34, "verse": 8, "text": "In the eighteenth year of his reign, he continued his policy of purifying the land and the temple. He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the LORD his God.", "comment": "tn Heb \u201cto purify the land and the house.\u201d"}, {"pk": 2836682, "translation": "NET", "book": 14, "chapter": 34, "verse": 9, "text": "They went to Hilkiah the high priest and gave him the silver that had been brought to God\u2019s temple. The Levites who guarded the door had collected it from the people of Manasseh and Ephraim and from all who were left in Israel, as well as from all the people of Judah and Benjamin and the residents of Jerusalem.", "comment": "tn Heb \u201call Judah and Benjamin.\u201d The words \u201cthe people of\u201d are supplied in the translation for clarity. The Hebrew text uses the names \u201cJudah and Benjamin\u201d here by metonymy for the people of Judah and Benjamin.
tc The Hebrew consonantal text (Kethib) assumes the reading, \u201cand the residents of.\u201d The marginal reading (Qere) is \u201cand they returned.\u201d
tn Heb \u201cfrom Manasseh and Ephraim.\u201d The words \u201cthe people of\u201d are supplied in the translation for clarity. The Hebrew text uses the names \u201cManasseh and Ephraim\u201d here by metonymy for the people of Manasseh and Ephraim."}, {"pk": 2836683, "translation": "NET", "book": 14, "chapter": 34, "verse": 10, "text": "They handed it over to the construction foremen assigned to the LORD\u2019s temple. They in turn paid the temple workers to restore and repair it.", "comment": "tn Heb \u201cdoer[s] of the work.\u201d
tn Heb \u201cand they gave it to the doers of the work who were working in the house of the Lord to restore and to repair the house.\u201d"}, {"pk": 2836684, "translation": "NET", "book": 14, "chapter": 34, "verse": 11, "text": "They gave money to the craftsmen and builders to buy chiseled stone and wood for the braces and rafters of the buildings that the kings of Judah had allowed to fall into disrepair.", "comment": "tn Heb \u201cof the houses that the kings of Judah had destroyed.\u201d"}, {"pk": 2836685, "translation": "NET", "book": 14, "chapter": 34, "verse": 12, "text": "The men worked faithfully. Their supervisors were Jahath and Obadiah (Levites descended from Merari), as well as Zechariah and Meshullam (descendants of Kohath). The Levites, all of whom were skilled musicians,"}, {"pk": 2836686, "translation": "NET", "book": 14, "chapter": 34, "verse": 13, "text": "supervised the laborers and all the foremen on their various jobs. Some of the Levites were scribes, officials, and guards.", "comment": "tn Heb \u201c[were] over the laborers and were directing every doer of work for work assignment and work assignment.\u201d"}, {"pk": 2836687, "translation": "NET", "book": 14, "chapter": 34, "verse": 14, "text": "When they took out the silver that had been brought to the LORD\u2019s temple, Hilkiah the priest found the law scroll the LORD had given to Moses."}, {"pk": 2836688, "translation": "NET", "book": 14, "chapter": 34, "verse": 15, "text": "Hilkiah informed Shaphan the scribe, \u201cI found the law scroll in the LORD\u2019s temple.\u201d Hilkiah gave the scroll to Shaphan."}, {"pk": 2836689, "translation": "NET", "book": 14, "chapter": 34, "verse": 16, "text": "Shaphan brought the scroll to the king and reported, \u201cYour servants are doing everything assigned to them.", "comment": "tn Heb \u201creturned still the king a word, saying.\u201d"}, {"pk": 2836690, "translation": "NET", "book": 14, "chapter": 34, "verse": 17, "text": "They melted down the silver in the LORD\u2019s temple and handed it over to the supervisors of the construction foremen.\u201d", "comment": "tn Heb \u201cthat was found in the house of the Lord.\u201d"}, {"pk": 2836691, "translation": "NET", "book": 14, "chapter": 34, "verse": 18, "text": "Then Shaphan the scribe told the king, \u201cHilkiah the priest has given me a scroll.\u201d Shaphan read it out loud before the king."}, {"pk": 2836692, "translation": "NET", "book": 14, "chapter": 34, "verse": 19, "text": "When the king heard the words of the law scroll, he tore his clothes."}, {"pk": 2836693, "translation": "NET", "book": 14, "chapter": 34, "verse": 20, "text": "The king ordered Hilkiah, Ahikam son of Shaphan, Abdon son of Micah, Shaphan the scribe, and Asaiah the king\u2019s servant,", "comment": "tn The parallel account in 2 Kgs 22:12 has the variant spelling \u201cAcbor son of Micaiah.\u201d"}, {"pk": 2836694, "translation": "NET", "book": 14, "chapter": 34, "verse": 21, "text": "\u201cGo, seek an oracle from the LORD for me and those who remain in Israel and Judah. Find out about the words of this scroll that has been discovered. For the LORD\u2019s fury has been ignited against us, because our ancestors have not obeyed the word of the LORD by doing all that this scroll instructs!\u201d", "comment": "tn Or \u201cinquire of.\u201d
tn Heb \u201cconcerning.\u201d
tn Heb \u201cfor great is the anger of the Lord which has been ignited against us.\u201d
tn Heb \u201cby doing according to all that is written on this scroll.\u201d
tn Heb \u201cfathers\u201d (also in vv. 32, 33)."}, {"pk": 2836695, "translation": "NET", "book": 14, "chapter": 34, "verse": 22, "text": "So Hilkiah and the others sent by the king went to Huldah the prophetess, the wife of Shallum son of Tokhath, the son of Hasrah, the supervisor of the wardrobe. (She lived in Jerusalem in the Mishneh district.) They stated their business,", "comment": "tn The parallel account in 2 Kgs 22:14 has the variant spelling \u201cson of Tikvah, the son of Harhas.\u201d
tn Heb \u201cand they spoke to her like this.\u201d
tn Or \u201csecond.\u201d For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.
tn Heb \u201cand those who [were sent by] the king.\u201d
tn Heb \u201cthe keeper of the clothes.\u201d"}, {"pk": 2836696, "translation": "NET", "book": 14, "chapter": 34, "verse": 23, "text": "and she said to them: \u201cThis is what the LORD God of Israel says: \u2018Say this to the man who sent you to me:"}, {"pk": 2836697, "translation": "NET", "book": 14, "chapter": 34, "verse": 24, "text": "\u201cThis is what the LORD says: \u2018I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which they read before the king of Judah."}, {"pk": 2836698, "translation": "NET", "book": 14, "chapter": 34, "verse": 25, "text": "This will happen because they have abandoned me and offered sacrifices to other gods, angering me with all the idols they have made. My anger will ignite against this place and will not be extinguished!\u2019\u201d", "comment": "tn Heb \u201cangering me with all the work of their hands.\u201d The present translation assumes this refers to idols they have manufactured (note the preceding reference to \u201cother gods\u201d). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, \u201cangering me by all the things they do.\u201d
tn Or \u201cburned incense.\u201d"}, {"pk": 2836699, "translation": "NET", "book": 14, "chapter": 34, "verse": 26, "text": "Say this to the king of Judah, who sent you to seek an oracle from the LORD: \u201cThis is what the LORD God of Israel says concerning the words you have heard:"}, {"pk": 2836700, "translation": "NET", "book": 14, "chapter": 34, "verse": 27, "text": "\u2018You displayed a sensitive spirit and humbled yourself before God when you heard his words concerning this place and its residents. You humbled yourself before me, tore your clothes and wept before me, and I have heard you,\u2019 says the LORD.", "comment": "tn Heb \u201cBecause your heart was tender.\u201d"}, {"pk": 2836701, "translation": "NET", "book": 14, "chapter": 34, "verse": 28, "text": "\u2018Therefore I will allow you to die and be buried in peace. You will not have to witness all the disaster I will bring on this place and its residents.\u2019\u201d\u2019\u201d Then they reported back to the king.", "comment": "tn Heb \u201cTherefore, behold, I am gathering you to your fathers, and you will be gathered to your tomb in peace.\u201d"}, {"pk": 2836702, "translation": "NET", "book": 14, "chapter": 34, "verse": 29, "text": "The king summoned all the leaders of Judah and Jerusalem.", "comment": "tn Heb \u201cand the king sent and gathered all the elders of Judah and Jerusalem.\u201d"}, {"pk": 2836703, "translation": "NET", "book": 14, "chapter": 34, "verse": 30, "text": "The king went up to the LORD\u2019s temple, accompanied by all the people of Judah, the residents of Jerusalem, the priests, and the Levites. All the people were there, from the oldest to the youngest. He read aloud all the words of the scroll of the covenant that had been discovered in the LORD\u2019s temple."}, {"pk": 2836704, "translation": "NET", "book": 14, "chapter": 34, "verse": 31, "text": "The king stood by his pillar and renewed the covenant before the LORD, agreeing to follow the LORD and to obey his commandments, laws, and rules with all his heart and being, by carrying out the terms of this covenant recorded on this scroll.", "comment": "tc This assumes an emendation to \u05e2\u05b7\u05de\u05bc\u05d5\u05bc\u05d3\u05d5\u05b9 (\u2019ammudo), see 23:13. The MT reads \u201cat his place.\u201d
tn Heb \u201ccut,\u201d that is, \u201cmade\u201d or \u201cagreed to.\u201d
tn Heb \u201cwalk after.\u201d
tn Or \u201csoul.\u201d
tn Heb \u201cwords.\u201d"}, {"pk": 2836705, "translation": "NET", "book": 14, "chapter": 34, "verse": 32, "text": "He made all who were in Jerusalem and Benjamin agree to it. The residents of Jerusalem acted in accordance with the covenant of God, the God of their ancestors.", "comment": "tn Heb \u201cand he caused to stand everyone who was found in Jerusalem and Benjamin.\u201d"}, {"pk": 2836706, "translation": "NET", "book": 14, "chapter": 34, "verse": 33, "text": "Josiah removed all the detestable idols from all the areas belonging to the Israelites and encouraged all who were in Israel to worship the LORD their God. Throughout the rest of his reign they did not turn aside from following the LORD God of their ancestors.", "comment": "tn Or \u201ccaused, forced.\u201d
tn Heb \u201call his days.\u201d"}, {"pk": 2836707, "translation": "NET", "book": 14, "chapter": 35, "verse": 1, "text": "Josiah observed a Passover festival for the LORD in Jerusalem. They slaughtered the Passover lambs on the fourteenth day of the first month.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836708, "translation": "NET", "book": 14, "chapter": 35, "verse": 2, "text": "He appointed the priests to fulfill their duties and encouraged them to carry out their service in the LORD\u2019s temple."}, {"pk": 2836709, "translation": "NET", "book": 14, "chapter": 35, "verse": 3, "text": "He told the Levites, who instructed all Israel about things consecrated to the LORD, \u201cPlace the holy ark in the temple which King Solomon son of David of Israel built. Don\u2019t carry it on your shoulders. Now serve the LORD your God and his people Israel!"}, {"pk": 2836710, "translation": "NET", "book": 14, "chapter": 35, "verse": 4, "text": "Prepare yourselves by your families according to your divisions, as instructed by King David of Israel and his son Solomon.", "comment": "tn Heb \u201cwritten.\u201d"}, {"pk": 2836711, "translation": "NET", "book": 14, "chapter": 35, "verse": 5, "text": "Stand in the sanctuary and, together with the Levites, represent the family divisions of your countrymen.", "comment": "tn Heb \u201cand stand in the sanctuary by the divisions of the house of the fathers for your brothers, the sons of the people, and a division of the house of a father for the Levites.\u201d"}, {"pk": 2836712, "translation": "NET", "book": 14, "chapter": 35, "verse": 6, "text": "Slaughter the Passover lambs, consecrate yourselves, and make preparations for your countrymen to do what the LORD commanded through Moses.\u201d", "comment": "tn Heb \u201caccording to the word of the Lord by the hand of Moses.\u201d"}, {"pk": 2836713, "translation": "NET", "book": 14, "chapter": 35, "verse": 7, "text": "From his own royal flocks and herds, Josiah supplied the people with 30,000 lambs and goats for the Passover sacrifice, as well as 3,000 cattle.", "comment": "tn Heb \u201cand Josiah supplied for the sons of the people sheep, lambs and sons of goats, the whole for the Passover sacrifices for everyone who was found according to the number of thirty thousand, and three thousand cattle. These were from the property of the king.\u201d"}, {"pk": 2836714, "translation": "NET", "book": 14, "chapter": 35, "verse": 8, "text": "His officials also willingly contributed to the people, priests, and Levites. Hilkiah, Zechariah, and Jehiel, the leaders of God\u2019s temple, supplied 2,600 Passover sacrifices and 300 cattle."}, {"pk": 2836715, "translation": "NET", "book": 14, "chapter": 35, "verse": 9, "text": "Konaniah and his brothers Shemaiah and Nethanel, along with Hashabiah, Jeiel, and Jozabad, the officials of the Levites, supplied the Levites with 5,000 Passover sacrifices and 500 cattle."}, {"pk": 2836716, "translation": "NET", "book": 14, "chapter": 35, "verse": 10, "text": "Preparations were made, and the priests stood at their posts and the Levites in their divisions as prescribed by the king.", "comment": "tn Heb \u201cand the service was prepared.\u201d"}, {"pk": 2836717, "translation": "NET", "book": 14, "chapter": 35, "verse": 11, "text": "They slaughtered the Passover lambs and the priests splashed the blood, while the Levites skinned the animals.", "comment": "tn Heb \u201cfrom their hand.\u201d"}, {"pk": 2836718, "translation": "NET", "book": 14, "chapter": 35, "verse": 12, "text": "They reserved the burnt offerings and the cattle for the family divisions of the people to present to the LORD, as prescribed in the scroll of Moses.", "comment": "tn Heb \u201cand they put aside the burnt offering[s] to give them to the divisions of the house of the fathers for the sons of the people to bring near to the Lord as it is written in the scroll of Moses \u2013 and the same with the cattle.\u201d"}, {"pk": 2836719, "translation": "NET", "book": 14, "chapter": 35, "verse": 13, "text": "They cooked the Passover sacrifices over the open fire as prescribed and cooked the consecrated offerings in pots, kettles, and pans. They quickly served them to all the people."}, {"pk": 2836720, "translation": "NET", "book": 14, "chapter": 35, "verse": 14, "text": "Afterward they made preparations for themselves and for the priests, because the priests, the descendants of Aaron, were offering burnt sacrifices and fat portions until evening. The Levites made preparations for themselves and for the priests, the descendants of Aaron."}, {"pk": 2836721, "translation": "NET", "book": 14, "chapter": 35, "verse": 15, "text": "The musicians, the descendants of Asaph, manned their posts, as prescribed by David, Asaph, Heman, and Jeduthun the king\u2019s prophet. The guards at the various gates did not need to leave their posts, for their fellow Levites made preparations for them.", "comment": "tn Or \u201cseer.\u201d"}, {"pk": 2836722, "translation": "NET", "book": 14, "chapter": 35, "verse": 16, "text": "So all the preparations for the LORD\u2019s service were made that day, as the Passover was observed and the burnt sacrifices were offered on the altar of the LORD, as prescribed by King Josiah."}, {"pk": 2836723, "translation": "NET", "book": 14, "chapter": 35, "verse": 17, "text": "So the Israelites who were present observed the Passover at that time, as well as the Feast of Unleavened Bread for seven days."}, {"pk": 2836724, "translation": "NET", "book": 14, "chapter": 35, "verse": 18, "text": "A Passover like this had not been observed in Israel since the days of Samuel the prophet. None of the kings of Israel had observed a Passover like the one celebrated by Josiah, the priests, the Levites, all the people of Judah and Israel who were there, and the residents of Jerusalem."}, {"pk": 2836725, "translation": "NET", "book": 14, "chapter": 35, "verse": 19, "text": "This Passover was observed in the eighteenth year of Josiah\u2019s reign."}, {"pk": 2836726, "translation": "NET", "book": 14, "chapter": 35, "verse": 20, "text": "After Josiah had done all this for the temple, King Necho of Egypt marched up to do battle at Carchemish on the Euphrates River. Josiah marched out to oppose him.", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
tn Heb \u201cAfter all this, [by] which Josiah prepared the temple.\u201d"}, {"pk": 2836727, "translation": "NET", "book": 14, "chapter": 35, "verse": 21, "text": "Necho sent messengers to him, saying, \u201cWhy are you opposing me, O king of Judah? I am not attacking you today, but the kingdom with which I am at war. God told me to hurry. Stop opposing God, who is with me, or else he will destroy you.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Neco) has been specified in the translation for clarity.
tn Heb \u201cNot against you, you, today, but against the house of my battle.\u201d
tn Heb \u201cStop yourself from [opposing] God who is with me and let him not destroy you.\u201d
tn Heb \u201cWhat to me and to you, king of Judah?\u201d"}, {"pk": 2836728, "translation": "NET", "book": 14, "chapter": 35, "verse": 22, "text": "But Josiah did not turn back from him; he disguised himself for battle. He did not take seriously the words of Necho which he had received from God; he went to fight him in the Plain of Megiddo.", "comment": "tn Heb \u201cand Josiah did not turn his face from him.\u201d
map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.
tn Heb \u201clisten to.\u201d"}, {"pk": 2836729, "translation": "NET", "book": 14, "chapter": 35, "verse": 23, "text": "Archers shot King Josiah; the king ordered his servants, \u201cTake me out of this chariot, for I am seriously wounded.\u201d", "comment": "tn Heb \u201ccarry me away.\u201d"}, {"pk": 2836730, "translation": "NET", "book": 14, "chapter": 35, "verse": 24, "text": "So his servants took him out of the chariot, put him in another chariot that he owned, and brought him to Jerusalem, where he died. He was buried in the tombs of his ancestors; all the people of Judah and Jerusalem mourned Josiah.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cfathers.\u201d"}, {"pk": 2836731, "translation": "NET", "book": 14, "chapter": 35, "verse": 25, "text": "Jeremiah composed laments for Josiah which all the male and female singers use to mourn Josiah to this very day. It has become customary in Israel to sing these; they are recorded in the Book of Laments."}, {"pk": 2836732, "translation": "NET", "book": 14, "chapter": 35, "verse": 26, "text": "The rest of the events of Josiah\u2019s reign, including the faithful acts he did in obedience to what is written in the law of the LORD", "comment": "tn Heb \u201cand his faithful acts according to what is written in the law of the Lord.\u201d"}, {"pk": 2836733, "translation": "NET", "book": 14, "chapter": 35, "verse": 27, "text": "and his accomplishments, from start to finish, are recorded in the Scroll of the Kings of Israel and Judah.", "comment": "tn Heb \u201clook, they are written.\u201d"}, {"pk": 2836734, "translation": "NET", "book": 14, "chapter": 36, "verse": 1, "text": "The people of the land took Jehoahaz son of Josiah and made him king in his father\u2019s place in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836735, "translation": "NET", "book": 14, "chapter": 36, "verse": 2, "text": "Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem."}, {"pk": 2836736, "translation": "NET", "book": 14, "chapter": 36, "verse": 3, "text": "The king of Egypt prevented him from ruling in Jerusalem and imposed on the land a special tax of one hundred talents of silver and a talent of gold.", "comment": "tn The Hebrew word \u05db\u05bc\u05b4\u05db\u05bc\u05b7\u05e8 (kikar, \u201ccircle\u201d) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the \u201ctalent\u201d weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the \u201clight\u201d standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).
tn Or \u201ca fine.\u201d"}, {"pk": 2836737, "translation": "NET", "book": 14, "chapter": 36, "verse": 4, "text": "The king of Egypt made Jehoahaz\u2019s brother Eliakim king over Judah and Jerusalem, and changed his name to Jehoiakim. Necho seized his brother Jehoahaz and took him to Egypt.", "comment": "tn Heb \u201chis\u201d; the referent (Jehoahaz) has been specified in the translation for clarity."}, {"pk": 2836738, "translation": "NET", "book": 14, "chapter": 36, "verse": 5, "text": "Jehoiakim was twenty-five years old when he became king, and he reigned for eleven years in Jerusalem. He did evil in the sight of the LORD his God.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2836739, "translation": "NET", "book": 14, "chapter": 36, "verse": 6, "text": "King Nebuchadnezzar of Babylon attacked him, bound him with bronze chains, and carried him away to Babylon.", "comment": "tn Heb \u201ccame up against him.\u201d
tn Heb \u201cto carry him away.\u201d"}, {"pk": 2836740, "translation": "NET", "book": 14, "chapter": 36, "verse": 7, "text": "Nebuchadnezzar took some of the items in the LORD\u2019s temple to Babylon and put them in his palace there.", "comment": "tn Heb \u201cin Babylon.\u201d Repeating the proper name \u201cBabylon\u201d here would be redundant in contemporary English, so \u201cthere\u201d has been used in the translation.
tn Or \u201ctemple.\u201d"}, {"pk": 2836741, "translation": "NET", "book": 14, "chapter": 36, "verse": 8, "text": "The rest of the events of Jehoiakim\u2019s reign, including the horrible sins he committed and his shortcomings, are recorded in the Scroll of the Kings of Israel and Judah. His son Jehoiachin replaced him as king.", "comment": "tn Heb \u201cAs for the rest of the events of Jehoiakim, and his horrible deeds which he did and that which was found against him, look, they are written on the scroll of the kings of Israel and Judah.\u201d"}, {"pk": 2836742, "translation": "NET", "book": 14, "chapter": 36, "verse": 9, "text": "Jehoiachin was eighteen years old when he became king, and he reigned three months and ten days in Jerusalem. He did evil in the sight of the LORD.", "comment": "tn Heb \u201cin the eyes of.\u201d
tc The Hebrew text reads \u201ceight,\u201d but some ancient textual witnesses, as well as the parallel text in 2 Kgs 24:8, have \u201ceighteen.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836743, "translation": "NET", "book": 14, "chapter": 36, "verse": 10, "text": "At the beginning of the year King Nebuchadnezzar ordered him to be brought to Babylon, along with the valuable items in the LORD\u2019s temple. In his place he made his relative Zedekiah king over Judah and Jerusalem.", "comment": "tn Heb \u201csent and brought him.\u201d
tn Heb \u201cand he made Zedekiah his brother king.\u201d According to the parallel text in 2 Kgs 24:17, Zedekiah was Jehoiachin\u2019s uncle, not his brother. Therefore many interpreters understand \u05d0\u05d7 here in its less specific sense of \u201crelative\u201d (NEB \u201cmade his father\u2019s brother Zedekiah king\u201d; NASB \u201cmade his kinsman Zedekiah king\u201d; NIV \u201cmade Jehoiachin\u2019s uncle, Zedekiah, king\u201d; NRSV \u201cmade his brother Zedekiah king\u201d)."}, {"pk": 2836744, "translation": "NET", "book": 14, "chapter": 36, "verse": 11, "text": "Zedekiah was twenty-one years old when he became king, and he ruled for eleven years in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836745, "translation": "NET", "book": 14, "chapter": 36, "verse": 12, "text": "He did evil in the sight of the LORD his God. He did not humble himself before Jeremiah the prophet, the LORD\u2019s spokesman.", "comment": "tn Heb \u201cin the eyes of.\u201d"}, {"pk": 2836746, "translation": "NET", "book": 14, "chapter": 36, "verse": 13, "text": "He also rebelled against King Nebuchadnezzar, who had made him vow allegiance in the name of God. He was stubborn and obstinate, and refused to return to the LORD God of Israel.", "comment": "tn Heb \u201cand he stiffened his neck and strengthened his heart from returning.\u201d
tn Or \u201cmade him swear an oath.\u201d"}, {"pk": 2836747, "translation": "NET", "book": 14, "chapter": 36, "verse": 14, "text": "All the leaders of the priests and people became more unfaithful and committed the same horrible sins practiced by the nations. They defiled the LORD\u2019s temple which he had consecrated in Jerusalem.", "comment": "tn Heb \u201clike the abominable practices of the nations.\u201d"}, {"pk": 2836748, "translation": "NET", "book": 14, "chapter": 36, "verse": 15, "text": "The LORD God of their ancestors continually warned them through his messengers, for he felt compassion for his people and his dwelling place.", "comment": "tn Heb \u201cfathers.\u201d
tn Heb \u201cand the Lord God of their fathers sent against them by the hand of his messengers, getting up early and sending.\u201d"}, {"pk": 2836749, "translation": "NET", "book": 14, "chapter": 36, "verse": 16, "text": "But they mocked God\u2019s messengers, despised his warnings, and ridiculed his prophets. Finally the LORD got very angry at his people and there was no one who could prevent his judgment.", "comment": "tn Heb \u201chis words.\u201d
tn Heb \u201cuntil the anger of the Lord went up against his people until there was no healer.\u201d
tn All three verbal forms (\u201cmocked,\u201d \u201cdespised,\u201d and \u201cridiculed\u201d) are active participles in the Hebrew text, indicating continual or repeated action. They made a habit of rejecting God\u2019s prophetic messengers."}, {"pk": 2836750, "translation": "NET", "book": 14, "chapter": 36, "verse": 17, "text": "He brought against them the king of the Babylonians, who slaughtered their young men in their temple. He did not spare young men or women, or even the old and aging. God handed everyone over to him.", "comment": "tn Heb \u201cin the house of their sanctuary.\u201d
tn Or \u201cshow compassion to.\u201d
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Heb \u201ckilled with the sword.\u201d"}, {"pk": 2836751, "translation": "NET", "book": 14, "chapter": 36, "verse": 18, "text": "He carried away to Babylon all the items in God\u2019s temple, whether large or small, as well as what was in the treasuries of the LORD\u2019s temple and in the treasuries of the king and his officials."}, {"pk": 2836752, "translation": "NET", "book": 14, "chapter": 36, "verse": 19, "text": "They burned down the LORD\u2019s temple and tore down the wall of Jerusalem. They burned all its fortified buildings and destroyed all its valuable items.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836753, "translation": "NET", "book": 14, "chapter": 36, "verse": 20, "text": "He deported to Babylon all who escaped the sword. They served him and his sons until the Persian kingdom rose to power."}, {"pk": 2836754, "translation": "NET", "book": 14, "chapter": 36, "verse": 21, "text": "This took place to fulfill the LORD\u2019s message delivered through Jeremiah. The land experienced its sabbatical years; it remained desolate for seventy years, as prophesied.", "comment": "sn According to Lev 25:4, the land was to remain uncultivated every seventh year. Lev 26:33\u201335 warns that the land would experience a succession of such sabbatical rests if the people disobeyed God, for he would send them away into exile.
tn Heb \u201call the days of the desolation it rested to fulfill the seventy years.\u201dsn Cyrus\u2019 edict (see vv. 22\u201323) occurred about fifty years after the fall of Jerusalem in 586 b.c., which is most naturally understood as the beginning point of the \u201cdays of desolation\u201d mentioned in v. 21. The number \u201cseventy\u201d is probably used in a metaphorical sense, indicating a typical lifetime and suggesting a thorough or complete judgment that would not be lifted until an entirely new generation emerged.
tn Heb \u201cto fulfill the word of the Lord by the mouth of Jeremiah.\u201d
tn Or \u201caccepted.\u201d
sn Concerning the seventy years see Jer 25:11."}, {"pk": 2836755, "translation": "NET", "book": 14, "chapter": 36, "verse": 22, "text": "In the first year of the reign of King Cyrus of Persia, in fulfillment of the promise he delivered through Jeremiah, the LORD moved King Cyrus of Persia to issue a written decree throughout his kingdom.", "comment": "tn Heb \u201cto complete the word of the Lord by the mouth of Jeremiah.\u201dsn Regarding the promise he delivered through Jeremiah see Jer 29:10.
tn The words \u201cthe reign of\u201d are supplied in the translation for clarification.
tn Heb \u201cstirred the spirit of.\u201d"}, {"pk": 2836756, "translation": "NET", "book": 14, "chapter": 36, "verse": 23, "text": "It read: \u201cThis is what King Cyrus of Persia says: \u2018The LORD God of the heavens has given to me all the kingdoms of the earth. He has appointed me to build for him a temple in Jerusalem in Judah. May the LORD your God energize you who belong to his people, so you may be able to go back there!\u201d", "comment": "tn Heb \u201cWhoever [is] among you from all his people \u2013 may the Lord his God [be] with him so that he may go up.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836757, "translation": "NET", "book": 15, "chapter": 1, "verse": 1, "text": "In the first year of King Cyrus of Persia, in order to fulfill the LORD\u2019S message spoken through Jeremiah, the LORD stirred the mind of King Cyrus of Persia. He disseminated a proclamation throughout his entire kingdom, announcing in a written edict the following:", "comment": "tc The MT reads \u05de\u05b4\u05e4\u05bc\u05b4\u05d9 (mippi, \u201cfrom the mouth of\u201d), but this should probably be emended to \u05d1\u05bc\u05b0\u05e4\u05b4\u05d9 (b\u00fffi, \u201cby the mouth of\u201d), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of \u05d1\u05bc\u05b0\u05e4\u05b4\u05d9 or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.tn Heb \u201cfrom the mouth of.\u201d
sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return \u201cto this place.\u201d How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon\u2019s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar\u2019s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.
tn Heb \u201cthe word of the Lord.\u201d
tn Heb \u201ccaused to pass.\u201d
tn Heb \u201cspirit.\u201d The Hebrew noun \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh, \u201cspirit\u201d) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) \u201cmind\u201d as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) \u201cwill\u201d as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.
sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.
sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called \u201cEzra.\u201d Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
tn Heb \u201ca voice.\u201d The Hebrew noun \u05e7\u05d5\u05b9\u05dc (qol, \u201cvoice, sound\u201d) has a broad range of meanings, including the metonymical (cause \u2013 effect) nuance \u201cproclamation\u201d (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
tn Heb \u201cin writing, saying.\u201d"}, {"pk": 2836758, "translation": "NET", "book": 15, "chapter": 1, "verse": 2, "text": "\u201cThus says King Cyrus of Persia: \u201c\u2018The LORD God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple for him in Jerusalem, which is in Judah.", "comment": "tn Heb \u201chouse.\u201d The Hebrew noun \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (bayit, \u201chouse\u201d) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836759, "translation": "NET", "book": 15, "chapter": 1, "verse": 3, "text": "Anyone from his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the LORD God of Israel \u2014 he is the God who is in Jerusalem.", "comment": "tn Heb \u201cfrom all.\u201d"}, {"pk": 2836760, "translation": "NET", "book": 15, "chapter": 1, "verse": 4, "text": "Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.\u2019\u201d", "comment": "tn Heb \u201cthe men of his place.\u201d"}, {"pk": 2836761, "translation": "NET", "book": 15, "chapter": 1, "verse": 5, "text": "Then the leaders of Judah and Benjamin, along with the priests and the Levites \u2014 all those whose mind God had stirred \u2014 got ready to go up in order to build the temple of the LORD in Jerusalem.", "comment": "tn Heb \u201carose.\u201d
tn Heb \u201cthe heads of the fathers.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836762, "translation": "NET", "book": 15, "chapter": 1, "verse": 6, "text": "All their neighbors assisted them with silver utensils, gold, equipment, animals, and expensive gifts, not to mention all the voluntary offerings.", "comment": "tn Heb \u201cbesides\u201d or \u201cin addition to.\u201d
tn Heb \u201cstrengthened their hands.\u201d
tc The MT reads \u05d1\u05bc\u05b4\u05db\u05b0\u05dc\u05b5\u05d9\u05be\u05db\u05b6\u05e1\u05b6\u05e3 (bikhley khesef, \u201cwith silver vessels\u201d). However, part of the LXX manuscript tradition reads \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd \u1f00\u03c1\u03b3\u03c5\u03c1\u03af\u1ff3 (en pasin arguriw), which reflects an alternate Hebrew reading of \u05d1\u05bc\u05b7\u05db\u05bc\u05b9\u05dc\u05be\u05d1\u05bc\u05b7\u05db\u05bc\u05b6\u05e1\u05b6\u05e3 (bakkol-bakkesef, \u201ceverywhere, with silver\u201d). The textual variant involves (1) simple omission of yod (\u05d9) between two words, a common scribal mistake; (2) haplography of the preposition bet (\u05d1\u05bc); and (3) an alternate vocalization tradition of the first term."}, {"pk": 2836763, "translation": "NET", "book": 15, "chapter": 1, "verse": 7, "text": "Then King Cyrus brought out the vessels of the LORD\u2019s temple which Nebuchadnezzar had brought from Jerusalem and had displayed in the temple of his gods.", "comment": "tn Heb \u201cand he gave them.\u201d"}, {"pk": 2836764, "translation": "NET", "book": 15, "chapter": 1, "verse": 8, "text": "King Cyrus of Persia entrusted them to Mithredath the treasurer, who counted them out to Sheshbazzar the leader of the Judahite exiles.", "comment": "tn Heb \u201cupon the hand of.\u201d
tn Heb \u201cbrought them forth.\u201d
sn A Persian name meaning \u201cgift of Mithras.\u201d See HALOT 656 s.v. \u05de\u05b4\u05ea\u05b0\u05e8\u05b0\u05d3\u05b8\u05ea.
sn A Babylonian name with the probable meaning \u201cShamash protect the father.\u201d See HALOT 1664-65 s.v. \u05e9\u05c1\u05b5\u05e9\u05c1\u05b0\u05d1\u05bc\u05b7\u05e6\u05bc\u05b7\u05e8.
tn Heb \u201cSheshbazzar the prince to Judah\u201d; TEV, CEV \u201cthe governor of Judah.\u201d"}, {"pk": 2836765, "translation": "NET", "book": 15, "chapter": 1, "verse": 9, "text": "The inventory of these items was as follows: 30 gold basins, 1,000 silver basins, 29 silver utensils,", "comment": "tn Heb \u201cthese are their number.\u201d
tn The exact meaning of the Hebrew noun \u05d0\u05b2\u05d2\u05b7\u05e8\u05b0\u05d8\u05b8\u05dc (\u2019agartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed \u05d0 [aleph] and interchange between \u05d2 [gimel] and \u05e7 [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning \u201cbasket\u201d (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek \u03ba\u03ac\u03c1\u03c4\u03b1\u03bb\u03bb\u03bf\u03c2 (kartallo\", \u201cbasket\u201d), Persian hirtal (\u201cleather bag\u201d) or Hittite kurtal (\u201ccontainer\u201d). The term is traditionally understood as a kind of vessel, such as \u201cbasket, basin\u201d (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest \u201cleather bag\u201d or a basket-shaped container of some sort (P. Humbert, \u201cEn marge du dictionnaire h\u00e9bra\u00efque,\u201d ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as \u03c8\u03c5\u03ba\u03c4\u1f75\u03c1 (yukthr, \u201cmetal bowl\u201d). The precise meaning depends on whether the nouns \u05db\u05bc\u05b6\u05e1\u05b6\u05e3 (kesef, \u201csilver\u201d) and \u05d6\u05b8\u05d4\u05b8\u05d1 (zahav, \u201cgold\u201d), which follow each use of this plural construct noun, are genitives of content (\u201ccontainers full of silver\u201d and \u201ccontainers full of gold\u201d) or genitives of material (\u201csilver containers\u201d and \u201cgold containers\u201d = containers made from silver and gold). If they are genitives of content, the term probably means \u201cbaskets\u201d or \u201cleather bags\u201d (filled with silver and gold); however, if they are genitives of material, the term would mean \u201cbasins\u201d (made of silver and gold). Elsewhere in Ezra 1, the nouns \u05db\u05bc\u05b6\u05e1\u05b6\u05e3 (\u201csilver\u201d) and \u05d6\u05b8\u05d4\u05b8\u05d1 (\u201cgold\u201d) are used as genitives or material, not genitives of contents; therefore, the translation \u201cgold basins\u201d and \u201csilver basins\u201d is preferred.
tn Heb \u201cknives.\u201d The Hebrew noun \u05de\u05b7\u05d7\u05b2\u05dc\u05b8\u05e4\u05b4\u05d9\u05dd (makhalafim, \u201cknives\u201d) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II \u05d7\u05b8\u05dc\u05b7\u05e3 (khalaf) means \u201cto pass through\u201d (BDB 322 s.v. \u05d7\u05b8\u05dc\u05b7\u05e3) or \u201cto cut through\u201d (HALOT 321 s.v. II \u05d7\u05dc\u05e3; see also Judg 5:26; Job 20:24); thus, the lexicons suggest \u05de\u05b7\u05d7\u05b2\u05dc\u05b8\u05e4\u05b4\u05d9\u05dd means \u201cknives\u201d (BDB 322 s.v. \u05de\u05b7\u05d7\u05b2\u05dc\u05b8\u05e3; HALOT 569 s.v. *\u05de\u05b7\u05d7\u05b2\u05dc\u05b8\u05e3). The related noun \u05d7\u05b2\u05dc\u05b8\u05e4\u05d5\u05b9\u05ea (khalafot, \u201cknife\u201d) is used in Mishnaic Hebrew (HALOT 321 s.v. II \u05d7\u05dc\u05e3), and \u05d7\u05b2\u05dc\u05b4\u05d9\u05e4\u05d5\u05b9\u05ea (khalifot, \u201cknives\u201d) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm (\u201cknives\u201d; UT 19) and Syriac khalofta (\u201cshearing knife\u201d; HALOT 321 s.v. II \u05d7\u05dc\u05e3). The Vulgate translated it as \u201cknives,\u201d while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: \u201cknives\u201d (KJV, NKJV, NRSV), \u201ccensers\u201d (RSV), \u201cduplicates\u201d (NASV), \u201csilver pans\u201d (NIV), \u201cbowls\u201d (TEV), \u201cother dishes\u201d (CEV). Verse 11 lists these twenty-nine objects among the \u201cgold and silver vessels\u201d brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous \u201csilver utensils\u201d (the term \u05de\u05b7\u05d7\u05b2\u05dc\u05b8\u05e4\u05b4\u05d9\u05dd [\u201cknives\u201d] would hardly refer to \u201cgold\u201d items, but could refer to \u201csilver items\u201d)."}, {"pk": 2836766, "translation": "NET", "book": 15, "chapter": 1, "verse": 10, "text": "30 gold bowls, 410 other silver bowls, and 1,000 other vessels.", "comment": "tn The meaning of the Hebrew term \u05de\u05b4\u05e9\u05c1\u05b0\u05e0\u05b4\u05d9\u05dd (mishnim) is uncertain. The noun \u05de\u05b4\u05e9\u05c1\u05b0\u05e0\u05b6\u05d4 (mishneh) means \u201cdouble, second\u201d (BDB 1041 s.v.), \u201cwhat is doubled, two-fold\u201d (HALOT 650 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05e0\u05b6\u05d4 3). The translations reflect a diversity of approaches: \u201c410 silver bowls of a second kind\u201d (KJV, NASV, RSV margin), \u201c410 other silver bowls\u201d (NRSV) and \u201c410 matching silver bowls\u201d (NIV). BDB 1041 s.v. \u05de\u05e9\u05c1\u05e0\u05d4 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: \u201ctwo thousand\u201d (so RSV: \u201ctwo thousand four hundred and ten bowls of silver\u201d). The BHS editor suggests revocalizing the term to \u05de\u05b0\u05e9\u05c1\u05bb\u05e0\u05b4\u05d9\u05dd (m\u00ffshunim, \u201cchanged\u201d)."}, {"pk": 2836767, "translation": "NET", "book": 15, "chapter": 1, "verse": 11, "text": "All these gold and silver vessels totaled 5,400. Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.", "comment": "sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9\u201311, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13\u201315 (RSV) says, \u201cThe number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censures, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.\u201d"}, {"pk": 2836768, "translation": "NET", "book": 15, "chapter": 2, "verse": 1, "text": "These are the people of the province who were going up, from the captives of the exile whom King Nebuchadnezzar of Babylon had forced into exile in Babylon. They returned to Jerusalem and Judah, each to his own city.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The list of names and numbers in this chapter of Ezra has a parallel account in Neh 7:6\u201373. The fact that the two lists do not always agree in specific details suggests that various textual errors have crept into the accounts during the transmission process.
tn Heb \u201cthe sons of.\u201d
tn The Hebrew term \u05d4\u05b8\u05e2\u05b9\u05dc\u05b4\u05d9\u05dd (ha\u2019olim, \u201cthose who were going up\u201d [Qal active participle]) refers to continual action in the past. Most translations render this as a simple past: \u201cwent up\u201d (KJV), \u201ccame up\u201d (RSV, ASV, NASV, NIV), \u201ccame\u201d (NRSV). CEV paraphrases: \u201cwere on their way back.\u201d"}, {"pk": 2836769, "translation": "NET", "book": 15, "chapter": 2, "verse": 2, "text": "They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of Israelites was as follows:", "comment": "tn Heb \u201cmen of the people of Israel.\u201d
tn The words \u201cwas as follows\u201d are not in the Hebrew text but are used in the translation for clarity."}, {"pk": 2836770, "translation": "NET", "book": 15, "chapter": 2, "verse": 3, "text": "the descendants of Parosh: 2,172;", "comment": "tn Heb \u201cthe sons of.\u201d"}, {"pk": 2836771, "translation": "NET", "book": 15, "chapter": 2, "verse": 4, "text": "the descendants of Shephatiah: 372;"}, {"pk": 2836772, "translation": "NET", "book": 15, "chapter": 2, "verse": 5, "text": "the descendants of Arah: 775;"}, {"pk": 2836773, "translation": "NET", "book": 15, "chapter": 2, "verse": 6, "text": "the descendants of Pahath-Moab (from the line of Jeshua and Joab): 2,812;", "comment": "tn Heb \u201cto the sons of.\u201d Cf. v. 40.
tc The MT reads \u05d9\u05d5\u05b9\u05d0\u05b8\u05d1 (yo\u2019av, \u201cJoab\u201d). However, syntax demands the reading \u05d5\u05b0\u05d9\u05d5\u05b9\u05d0\u05b8\u05d1 (v\u00ffyo\u2019av, \u201cand Joab\u201d) which is reflected in the LXX and Syriac."}, {"pk": 2836774, "translation": "NET", "book": 15, "chapter": 2, "verse": 7, "text": "the descendants of Elam: 1,254;"}, {"pk": 2836775, "translation": "NET", "book": 15, "chapter": 2, "verse": 8, "text": "the descendants of Zattu: 945;"}, {"pk": 2836776, "translation": "NET", "book": 15, "chapter": 2, "verse": 9, "text": "the descendants of Zaccai: 760;"}, {"pk": 2836777, "translation": "NET", "book": 15, "chapter": 2, "verse": 10, "text": "the descendants of Bani: 642;"}, {"pk": 2836778, "translation": "NET", "book": 15, "chapter": 2, "verse": 11, "text": "the descendants of Bebai: 623;"}, {"pk": 2836779, "translation": "NET", "book": 15, "chapter": 2, "verse": 12, "text": "the descendants of Azgad: 1,222;"}, {"pk": 2836780, "translation": "NET", "book": 15, "chapter": 2, "verse": 13, "text": "the descendants of Adonikam: 666;"}, {"pk": 2836781, "translation": "NET", "book": 15, "chapter": 2, "verse": 14, "text": "the descendants of Bigvai: 2,056;"}, {"pk": 2836782, "translation": "NET", "book": 15, "chapter": 2, "verse": 15, "text": "the descendants of Adin: 454;"}, {"pk": 2836783, "translation": "NET", "book": 15, "chapter": 2, "verse": 16, "text": "the descendants of Ater (through Hezekiah): 98;", "comment": "tn Heb \u201cto.\u201d So also in vv. 36, 40."}, {"pk": 2836784, "translation": "NET", "book": 15, "chapter": 2, "verse": 17, "text": "the descendants of Bezai: 323;"}, {"pk": 2836785, "translation": "NET", "book": 15, "chapter": 2, "verse": 18, "text": "the descendants of Jorah: 112;"}, {"pk": 2836786, "translation": "NET", "book": 15, "chapter": 2, "verse": 19, "text": "the descendants of Hashum: 223;"}, {"pk": 2836787, "translation": "NET", "book": 15, "chapter": 2, "verse": 20, "text": "the descendants of Gibbar: 95."}, {"pk": 2836788, "translation": "NET", "book": 15, "chapter": 2, "verse": 21, "text": "The men of Bethlehem: 123;", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tc The translation follows the suggestion in BHS and reads \u05d0\u05b7\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9 (\u2019anshe, \u201cthe men of\u201d) here rather than the reading \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffne, \u201cthe sons of\u201d) found in the MT. So also in vv. 25, 26, 33, 34."}, {"pk": 2836789, "translation": "NET", "book": 15, "chapter": 2, "verse": 22, "text": "the men of Netophah: 56;"}, {"pk": 2836790, "translation": "NET", "book": 15, "chapter": 2, "verse": 23, "text": "the men of Anathoth: 128;"}, {"pk": 2836791, "translation": "NET", "book": 15, "chapter": 2, "verse": 24, "text": "the men of the family of Azmaveth: 42;", "comment": "tc The translation follows the suggestion in BHS and reads \u05d0\u05b7\u05e9\u05c1\u05b0\u05e0\u05b5\u05d9 \u05d1\u05bc\u05b5\u05d9\u05ea (\u2019ashne bet, \u201cmen of the house of\u201d) here rather than the reading \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffne, \u201cthe sons of\u201d) found in the MT.tn Heb \u201cthe men of the house of Azmaveth\u201d; some regard \u05d1\u05bc\u05b5\u05d9\u05ea (bet, \u201chouse of\u201d) as a part of the place name: NAB, NLT \u201cBeth-azmaveth.\u201d"}, {"pk": 2836792, "translation": "NET", "book": 15, "chapter": 2, "verse": 25, "text": "the men of Kiriath Jearim, Kephirah and Beeroth: 743;", "comment": "tc The translation, with the support of many manuscripts, reads \u05d9\u05b0\u05e2\u05b8\u05e8\u05b4\u05d9\u05dd (y\u00ff\u2019arim) here rather than the reading \u05e2\u05b8\u05e8\u05b4\u05d9\u05dd (\u2019arim) of the MT."}, {"pk": 2836793, "translation": "NET", "book": 15, "chapter": 2, "verse": 26, "text": "the men of Ramah and Geba: 621;"}, {"pk": 2836794, "translation": "NET", "book": 15, "chapter": 2, "verse": 27, "text": "the men of Micmash: 122;"}, {"pk": 2836795, "translation": "NET", "book": 15, "chapter": 2, "verse": 28, "text": "the men of Bethel and Ai: 223;", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2836796, "translation": "NET", "book": 15, "chapter": 2, "verse": 29, "text": "the descendants of Nebo: 52;"}, {"pk": 2836797, "translation": "NET", "book": 15, "chapter": 2, "verse": 30, "text": "the descendants of Magbish: 156;"}, {"pk": 2836798, "translation": "NET", "book": 15, "chapter": 2, "verse": 31, "text": "the descendants of the other Elam: 1,254;"}, {"pk": 2836799, "translation": "NET", "book": 15, "chapter": 2, "verse": 32, "text": "the descendants of Harim: 320;"}, {"pk": 2836800, "translation": "NET", "book": 15, "chapter": 2, "verse": 33, "text": "the men of Lod, Hadid, and Ono: 725;"}, {"pk": 2836801, "translation": "NET", "book": 15, "chapter": 2, "verse": 34, "text": "the men of Jericho: 345;", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2836802, "translation": "NET", "book": 15, "chapter": 2, "verse": 35, "text": "the descendants of Senaah: 3,630."}, {"pk": 2836803, "translation": "NET", "book": 15, "chapter": 2, "verse": 36, "text": "The priests: the descendants of Jedaiah (through the family of Jeshua): 973;", "comment": "tn Heb \u201cthe house of.\u201d"}, {"pk": 2836804, "translation": "NET", "book": 15, "chapter": 2, "verse": 37, "text": "the descendants of Immer: 1,052;"}, {"pk": 2836805, "translation": "NET", "book": 15, "chapter": 2, "verse": 38, "text": "the descendants of Pashhur: 1,247;"}, {"pk": 2836806, "translation": "NET", "book": 15, "chapter": 2, "verse": 39, "text": "the descendants of Harim: 1,017."}, {"pk": 2836807, "translation": "NET", "book": 15, "chapter": 2, "verse": 40, "text": "The Levites: the descendants of Jeshua and Kadmiel (through the line of Hodaviah): 74."}, {"pk": 2836808, "translation": "NET", "book": 15, "chapter": 2, "verse": 41, "text": "The singers: the descendants of Asaph: 128."}, {"pk": 2836809, "translation": "NET", "book": 15, "chapter": 2, "verse": 42, "text": "The gatekeepers: the descendants of Shallum, the descendants of Ater, the descendants of Talmon, the descendants of Akkub, the descendants of Hatita, and the descendants of Shobai: 139.", "comment": "tc Here it is preferable to delete the reading \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffne, \u201cthe sons of\u201d) found in the MT."}, {"pk": 2836810, "translation": "NET", "book": 15, "chapter": 2, "verse": 43, "text": "The temple servants: the descendants of Ziha, the descendants of Hasupha, the descendants of Tabbaoth,"}, {"pk": 2836811, "translation": "NET", "book": 15, "chapter": 2, "verse": 44, "text": "the descendants of Keros, the descendants of Siaha, the descendants of Padon,"}, {"pk": 2836812, "translation": "NET", "book": 15, "chapter": 2, "verse": 45, "text": "the descendants of Lebanah, the descendants of Hagabah, the descendants of Akkub,"}, {"pk": 2836813, "translation": "NET", "book": 15, "chapter": 2, "verse": 46, "text": "the descendants of Hagab, the descendants of Shalmai, the descendants of Hanan,", "comment": "tc The translation follows the Qere reading \u201cShalmai\u201d (so KJV, NASB, NIV, NLT) rather than the MT Kethib \u201cShamlai\u201d (so ASV, NAB, NRSV)."}, {"pk": 2836814, "translation": "NET", "book": 15, "chapter": 2, "verse": 47, "text": "the descendants of Giddel, the descendants of Gahar, the descendants of Reaiah,"}, {"pk": 2836815, "translation": "NET", "book": 15, "chapter": 2, "verse": 48, "text": "the descendants of Rezin, the descendants of Nekoda, the descendants of Gazzam,"}, {"pk": 2836816, "translation": "NET", "book": 15, "chapter": 2, "verse": 49, "text": "the descendants of Uzzah, the descendants of Paseah, the descendants of Besai,"}, {"pk": 2836817, "translation": "NET", "book": 15, "chapter": 2, "verse": 50, "text": "the descendants of Asnah, the descendants of Meunim, the descendants of Nephussim,"}, {"pk": 2836818, "translation": "NET", "book": 15, "chapter": 2, "verse": 51, "text": "the descendants of Bakbuk, the descendants of Hakupha, the descendants of Harhur,"}, {"pk": 2836819, "translation": "NET", "book": 15, "chapter": 2, "verse": 52, "text": "the descendants of Bazluth, the descendants of Mehida, the descendants of Harsha,"}, {"pk": 2836820, "translation": "NET", "book": 15, "chapter": 2, "verse": 53, "text": "the descendants of Barkos, the descendants of Sisera, the descendants of Temah,"}, {"pk": 2836821, "translation": "NET", "book": 15, "chapter": 2, "verse": 54, "text": "the descendants of Neziah, and the descendants of Hatipha."}, {"pk": 2836822, "translation": "NET", "book": 15, "chapter": 2, "verse": 55, "text": "The descendants of the servants of Solomon: the descendants of Sotai, the descendants of Hassophereth, the descendants of Peruda,"}, {"pk": 2836823, "translation": "NET", "book": 15, "chapter": 2, "verse": 56, "text": "the descendants of Jaala, the descendants of Darkon, the descendants of Giddel,"}, {"pk": 2836824, "translation": "NET", "book": 15, "chapter": 2, "verse": 57, "text": "the descendants of Shephatiah, the descendants of Hattil, the descendants of Pokereth-Hazzebaim, and the descendants of Ami."}, {"pk": 2836825, "translation": "NET", "book": 15, "chapter": 2, "verse": 58, "text": "All the temple servants and the descendants of the servants of Solomon: 392."}, {"pk": 2836826, "translation": "NET", "book": 15, "chapter": 2, "verse": 59, "text": "These are the ones that came up from Tel Melah, Tel Harsha, Kerub, Addon, and Immer (although they were unable to certify their family connection or their ancestry, as to whether they really were from Israel):", "comment": "tn Heb \u201cthe house of their fathers.\u201d
tn Heb \u201ctheir seed.\u201d
tn Heb \u201crelate.\u201d"}, {"pk": 2836827, "translation": "NET", "book": 15, "chapter": 2, "verse": 60, "text": "the descendants of Delaiah, the descendants of Tobiah, and the descendants of Nekoda: 652."}, {"pk": 2836828, "translation": "NET", "book": 15, "chapter": 2, "verse": 61, "text": "And from among the priests: the descendants of Hobaiah, the descendants of Hakkoz, and the descendants of Barzillai (who had taken a wife from the daughters of Barzillai the Gileadite and was called by that name).", "comment": "tn Heb \u201ctheir.\u201d
tc The translation reads \u05d5\u05bc\u05de\u05b4\u05df (umin, \u201cand from\u201d) rather than the reading \u05d5\u05bc\u05de\u05b4\u05d1\u05bc\u05e0\u05b5\u05d9 (umibb\u00ffney, \u201cand from the sons of\u201d) found in the MT."}, {"pk": 2836829, "translation": "NET", "book": 15, "chapter": 2, "verse": 62, "text": "They searched for their records in the genealogical materials, but did not find them. They were therefore excluded from the priesthood.", "comment": "tn Heb \u201ctheir records were searched for in the genealogical materials, but were not found.\u201d This passive construction has been translated as active for stylistic reasons.
tn Heb \u201cthey were desecrated.\u201d
tn Heb \u201cthese.\u201d"}, {"pk": 2836830, "translation": "NET", "book": 15, "chapter": 2, "verse": 63, "text": "The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.", "comment": "tn Heb \u201cto stand.\u201d
tn The Hebrew word \u05ea\u05bc\u05b4\u05e8\u05b0\u05e9\u05c1\u05b8\u05ea\u05b8\u05d0 (tirshata\u2019) is an official title of the Persian governor in Judea, perhaps similar in meaning to \u201cexcellency\u201d (BDB 1077 s.v.; HALOT 1798 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395)."}, {"pk": 2836831, "translation": "NET", "book": 15, "chapter": 2, "verse": 64, "text": "The entire group numbered 42,360,", "comment": "sn The same total is given in Neh 7:66, but it is difficult to understand how this number is reached, since the numbers of people listed in the constituent groups do not add up to 42,360. The list in vv. 3\u201360 apparently is not intended to be exhaustive, but the basis of the selectivity is unclear."}, {"pk": 2836832, "translation": "NET", "book": 15, "chapter": 2, "verse": 65, "text": "not counting their male and female servants, who numbered 7,337. They also had 200 male and female singers", "comment": "tn Heb \u201cbesides\u201d or \u201cin addition to.\u201d"}, {"pk": 2836833, "translation": "NET", "book": 15, "chapter": 2, "verse": 66, "text": "and 736 horses, 245 mules,"}, {"pk": 2836834, "translation": "NET", "book": 15, "chapter": 2, "verse": 67, "text": "435 camels, and 6,720 donkeys."}, {"pk": 2836835, "translation": "NET", "book": 15, "chapter": 2, "verse": 68, "text": "When they came to the LORD\u2019s temple in Jerusalem, some of the family leaders offered voluntary offerings for the temple of God in order to rebuild it on its site.", "comment": "tn Heb \u201ccause it to stand.\u201d
tn Heb \u201cthe heads of the fathers.\u201d"}, {"pk": 2836836, "translation": "NET", "book": 15, "chapter": 2, "verse": 69, "text": "As they were able, they gave to the treasury for this work 61,000 drachmas of gold, 5,000 minas of silver, and 100 priestly robes.", "comment": "tn Or \u201cgarments.\u201d
sn The \u05de\u05b8\u05e0\u05b4\u05d9\u05dd (manim, cf. Neh 7:71, 72) is a measuring weight for valuable metals, equal to 1/60 of a talent or 60 shekels (BDB 584 s.v. \u05de\u05b8\u05e0\u05b6\u05d4; HALOT 599 s.v. \u05de\u05b8\u05e0\u05b6\u05d4). For further study, see R. de Vaux, Ancient Israel, 203-6.
tn Heb \u201caccording to their strength.\u201d
tn The meaning of the Hebrew word \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05de\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd (dark\u00ffmonim, cf. Neh 7:69, 70, 71) is uncertain. It may be a Greek loanword meaning \u201cdrachmas\u201d (the view adopted here and followed also by NAB, NASB, NIV) or a Persian loanword \u201cdaric,\u201d referring to a Persian gold coin (BDB 204 s.v. \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05de\u05d5\u05b9\u05df; HALOT 232 s.v. \u05e0\u05b4\u05d9\u05dd(\u05d5\u05b9)\u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05de\u05b9; cf. ASV, NRSV). For further study, see R. de Vaux, Ancient Israel, 206-9."}, {"pk": 2836837, "translation": "NET", "book": 15, "chapter": 2, "verse": 70, "text": "The priests, the Levites, some of the people, the singers, the gatekeepers, and the temple servants lived in their towns, and all the rest of Israel lived in their towns."}, {"pk": 2836838, "translation": "NET", "book": 15, "chapter": 3, "verse": 1, "text": "When the seventh month arrived and the Israelites were living in their towns, the people assembled in Jerusalem.", "comment": "tn The word \u201cliving\u201d is not in the Hebrew text, but is implied. Some translations supply \u201csettled\u201d (cf. NAB, NIV, NLT).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthe sons of Israel.\u201d
tc The translation reads with some medieval Hebrew MSS and ancient versions \u05d1\u05bc\u05b0\u05e2\u05b8\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd (be\u2019arehem, \u201cin their towns\u201d), rather than the reading \u05d1\u05bc\u05b6\u05e2\u05b8\u05e8\u05b4\u05d9\u05dd (be\u2019arim, \u201cin the towns\u201d) found in the MT. Cf. Neh 7:72 HT [7:73 ET].
tn Heb \u201cto.\u201d
tn The Hebrew text adds the phrase \u201clike one man.\u201d This has not been included in the translation for stylistic reasons."}, {"pk": 2836839, "translation": "NET", "book": 15, "chapter": 3, "verse": 2, "text": "Then Jeshua the son of Jozadak and his priestly colleagues and Zerubbabel son of Shealtiel and his colleagues started to build the altar of the God of Israel so they could offer burnt offerings on it as required by the law of Moses the man of God.", "comment": "sn Jozadak (also in 3:8) is a variant spelling of Jehozadak.
tn Heb \u201chis brothers the priests.\u201d
tn Heb \u201carose and built.\u201d
tn Heb \u201cwritten in.\u201d Cf. v. 4.
tn Heb \u201chis brothers.\u201d"}, {"pk": 2836840, "translation": "NET", "book": 15, "chapter": 3, "verse": 3, "text": "They established the altar on its foundations, even though they were in terror of the local peoples, and they offered burnt offerings on it to the LORD, both the morning and the evening offerings.", "comment": "tn Heb \u201cthe peoples of the lands.\u201d"}, {"pk": 2836841, "translation": "NET", "book": 15, "chapter": 3, "verse": 4, "text": "They observed the Festival of Temporary Shelters as required and offered the proper number of daily burnt offerings according to the requirement for each day.", "comment": "tn Heb \u201cby number.\u201d
tn The Hebrew phrase \u05d0\u05b6\u05ea \u05d7\u05b7\u05d2\u05be\u05d4\u05b7\u05e1\u05bc\u05bb\u05db\u05bc\u05d5\u05b9\u05ea (\u2019et khag-hassukot, \u201cfestival of huts\u201d [or \u201cshelters\u201d]) is traditionally known as the Feast of Tabernacles. The rendering \u201cbooths\u201d (cf. NAB, NASB, NRSV) is probably better than the traditional \u201ctabernacles\u201d in light of the meaning of the term \u05e1\u05bb\u05db\u05bc\u05b8\u05d4 (sukkah, \u201chut; booth\u201d), but \u201cbooths\u201d are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like \u201ctemporary shelters\u201d is more appropriate.
tn Heb \u201caccording to what is written.\u201d"}, {"pk": 2836842, "translation": "NET", "book": 15, "chapter": 3, "verse": 5, "text": "Afterward they offered the continual burnt offerings and those for the new moons and those for all the holy assemblies of the LORD and all those that were being voluntarily offered to the LORD."}, {"pk": 2836843, "translation": "NET", "book": 15, "chapter": 3, "verse": 6, "text": "From the first day of the seventh month they began to offer burnt offerings to the LORD. However, the LORD\u2019s temple was not at that time established.", "comment": "tn Or \u201cthe foundation of the LORD\u2019s temple was not yet laid."}, {"pk": 2836844, "translation": "NET", "book": 15, "chapter": 3, "verse": 7, "text": "So they provided money for the masons and carpenters, and food, beverages, and olive oil for the people of Sidon and Tyre, so that they would bring cedar timber from Lebanon to the seaport at Joppa, in accord with the edict of King Cyrus of Persia.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
tn Heb \u201csilver.\u201d
map For location see Map1-A1; JP3-F3; JP4-F3.
tn Heb \u201cto the sea\u201d"}, {"pk": 2836845, "translation": "NET", "book": 15, "chapter": 3, "verse": 8, "text": "In the second year after they had come to the temple of God in Jerusalem, in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak initiated the work, along with the rest of their associates, the priests and the Levites, and all those who were coming to Jerusalem from the exile. They appointed the Levites who were at least twenty years old to take charge of the work on the LORD\u2019s temple.", "comment": "tn Heb \u201cstood.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cbegan\u201d; the phrase \u201cthe work\u201d is supplied in the translation for the sake of clarity.
tn Heb \u201ctheir brothers.\u201d
tn Heb \u201cfrom twenty years and upward.\u201d"}, {"pk": 2836846, "translation": "NET", "book": 15, "chapter": 3, "verse": 9, "text": "So Jeshua appointed both his sons and his relatives, Kadmiel and his sons (the sons of Yehudah ), to take charge of the workers in the temple of God, along with the sons of Henadad, their sons, and their relatives the Levites.", "comment": "sn The name \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 (Yehudah; cf. KJV, ASV, NASB \u201cJudah\u201d) is probably a variant of Hodaviah (see Ezra 2:40; cf. NIV, NCV, TEV, CEV, NLT).
tn Heb \u201cbrothers.\u201d
tn Heb \u201cbrothers.\u201d"}, {"pk": 2836847, "translation": "NET", "book": 15, "chapter": 3, "verse": 10, "text": "When the builders established the LORD\u2019s temple, the priests, ceremonially attired and with their clarions, and the Levites (the sons of Asaph) with their cymbals, stood to praise the LORD according to the instructions left by King David of Israel.", "comment": "tn Heb \u201caccording to the hands of.\u201d
sn This was a long, straight, metallic instrument used for signal calls, rather than the traditional ram\u2019s horn (both instruments are typically translated \u201ctrumpet\u201d by English versions).
sn See Ps 107:1; 118:1, 29; 136:1. Cf. 2 Chr 5:13; 7:3; 20:21."}, {"pk": 2836848, "translation": "NET", "book": 15, "chapter": 3, "verse": 11, "text": "With antiphonal response they sang, praising and glorifying the LORD: \u201cFor he is good; his loyal love toward Israel is forever.\u201d All the people gave a loud shout as they praised the LORD when the temple of the LORD was established.", "comment": "tn Heb \u201cthey answered.\u201d
tn Heb \u201cgreat.\u201d"}, {"pk": 2836849, "translation": "NET", "book": 15, "chapter": 3, "verse": 12, "text": "Many of the priests, the Levites, and the leaders \u2014 older people who had seen with their own eyes the former temple while it was still established \u2014 were weeping loudly, and many others raised their voice in a joyous shout.", "comment": "sn The temple had been destroyed some fifty years earlier by the Babylonians in 586 b.c.
tn Heb \u201cthe heads of the fathers.\u201d
tn Heb \u201cwith a great voice.\u201d"}, {"pk": 2836850, "translation": "NET", "book": 15, "chapter": 3, "verse": 13, "text": "People were unable to tell the difference between the sound of joyous shouting and the sound of the people\u2019s weeping, for the people were shouting so loudly that the sound was heard a long way off.", "comment": "tn Heb \u201ca great shout.\u201d"}, {"pk": 2836851, "translation": "NET", "book": 15, "chapter": 4, "verse": 1, "text": "When the enemies of Judah and Benjamin learned that the former exiles were building a temple for the LORD God of Israel,", "comment": "tn Heb \u201cthe sons of the exile.\u201d"}, {"pk": 2836852, "translation": "NET", "book": 15, "chapter": 4, "verse": 2, "text": "they came to Zerubbabel and the leaders and said to them, \u201cLet us help you build, for like you we seek your God and we have been sacrificing to him from the time of King Esarhaddon of Assyria, who brought us here.\u201d", "comment": "sn Esarhaddon was king of Assyria ca. 681-669 b.c.
tn Heb \u201cthe heads of the fathers.\u201d So also in v. 3.
tn Heb \u201cLet us build with you.\u201d
tc The translation reads with the Qere, a Qumran MS, the LXX, the Syriac Peshitta, and the Arabic version \u05d5\u05b0\u05dc\u05d5\u05b9 (v\u00fflo, \u201cand him\u201d) rather than the Kethib of the MT, \u05d5\u05b0\u05dc\u05b9\u05d0 (v\u00fflo\u2019, \u201cand not\u201d).
tn Heb \u201cdays.\u201d
sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24\u201334). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple."}, {"pk": 2836853, "translation": "NET", "book": 15, "chapter": 4, "verse": 3, "text": "But Zerubbabel, Jeshua, and the rest of the leaders of Israel said to them, \u201cYou have no right to help us build the temple of our God. We will build it by ourselves for the LORD God of Israel, just as King Cyrus, the king of Persia, has commanded us.\u201d", "comment": "tn Heb \u201cnot to you and to us.\u201d"}, {"pk": 2836854, "translation": "NET", "book": 15, "chapter": 4, "verse": 4, "text": "Then the local people began to discourage the people of Judah and to dishearten them from building.", "comment": "tn Heb \u201cwere making slack the hands of.\u201d
tn Heb \u201cthe people of the land.\u201d Elsewhere this expression sometimes has a negative connotation, referring to a lay population that was less zealous for Judaism than it should have been. Here, however, it seems to refer to the resident population of the area without any negative connotation."}, {"pk": 2836855, "translation": "NET", "book": 15, "chapter": 4, "verse": 5, "text": "They were hiring advisers to oppose them, so as to frustrate their plans, throughout the time of King Cyrus of Persia until the reign of King Darius of Persia.", "comment": "sn The purpose of the opening verses of this chapter is to summarize why the Jews returning from the exile were unable to complete the rebuilding of the temple more quickly than they did. The delay was due not to disinterest on their part but to the repeated obstacles that had been placed in their path by determined foes.
tn Heb \u201call the days of.\u201d
sn Darius ruled Persia ca. 522-486 B.C."}, {"pk": 2836856, "translation": "NET", "book": 15, "chapter": 4, "verse": 6, "text": "At the beginning of the reign of Ahasuerus they filed an accusation against the inhabitants of Judah and Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Ahasuerus, otherwise known as Xerxes I, ruled ca. 486-464 b.c.
sn The chronological problems of Ezra 4:6\u201324 are well known and have been the subject of extensive discussion since ancient times. Both v. 5 and v. 24 describe the reign of Darius I Hystaspes, who ruled Persia ca. 522\u2013486 b.c. and in whose time the rebuilt temple was finished. The material in between is from later times (v. 16 describes the rebuilding of the walls, not the temple), and so appear to be a digression. Even recognizing this, there are still questions, such as why Cambyses (530-522 b.c.) is not mentioned at all, and why events from the time of Xerxes (486-465 b.c.) and Artaxerxes (464-423 b.c.) are included here if the author was discussing opposition to the building of the temple, which was finished in 516 b.c. Theories to explain these difficulties are too numerous to mention here, but have existed since ancient times: Josephus, the first century Jewish historian, rearranged the account to put Cambyses before Xerxes and replacing Artaxerxes with Xerxes (for further discussion of Josephus\u2019 rearrangement see L. L. Grabbe, \u201cJosephus and the Reconstruction of the Judean Restoration\u201d JBL 106 [1987]: 231-46). In brief, it seems best to view the author\u2019s primary concern here as thematic (the theme of opposition to the Jewish resettlement in Jerusalem, including the rebuilding of the temple and restoration of Jerusalem\u2019s walls) rather than purely chronological. In the previous verses the author had shown how the Jews had rejected an offer of assistance from surrounding peoples and how these people in turn harassed them. The inserted account shows how, in light of the unremitting opposition the Jews experienced (even extending down to more recent times), this refusal of help had been fully justified. Some of the documents the author employed show how this opposition continued even after the temple was rebuilt. (The failure to mention Cambyses may simply mean the author had no documents available from that period.) For detailed discussion of the difficulties presented by the passage and the various theories advanced to explain them, see H. G. M. Williamson, Ezra, Nehemiah (WBC), 56-60."}, {"pk": 2836857, "translation": "NET", "book": 15, "chapter": 4, "verse": 7, "text": "And during the reign of Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of their colleagues wrote to King Artaxerxes of Persia. This letter was first written in Aramaic but then translated. [Aramaic:]", "comment": "tn Heb \u201cAnd in the days.\u201d
tn The LXX understands this word as a prepositional phrase (\u201cin peace\u201d) rather than as a proper name (\u201cBishlam\u201d). Taken this way it would suggest that Mithredath was \u201cin agreement with\u201d the contents of Tabeel\u2019s letter. Some scholars regard the word in the MT to be a corruption of either \u201cin Jerusalem\u201d (i.e., \u201cin the matter of Jerusalem\u201d) or \u201cin the name of Jerusalem.\u201d The translation adopted above follows the traditional understanding of the word as a name.
sn The double reference in v. 7 to the Aramaic language is difficult. It would not make sense to say that the letter was written in Aramaic and then translated into Aramaic. Some interpreters understand the verse to mean that the letter was written in the Aramaic script and in the Aramaic language, but this does not seem to give sufficient attention to the participle \u201ctranslated\u201d at the end of the verse. The second reference to Aramaic in the verse is more probably a gloss that calls attention to the fact that the following verses retain the Aramaic language of the letter in its original linguistic form. A similar reference to Aramaic occurs in Dan 2:4b, where the language of that book shifts from Hebrew to Aramaic. Ezra 4:8\u20136:18 and 7:12\u201326 are written in Aramaic, whereas the rest of the book is written in Hebrew.
tc The translation reads the plural with the Qere rather than the singular found in the MT Kethib.
sn Artaxerxes I ruled in Persia from ca. 465\u2013425 b.c.
tc It is preferable to delete the MT\u2019s \u05d5\u05bc\u05db\u05b0\u05ea\u05b8\u05d1 (ukh\u00fftav) here."}, {"pk": 2836858, "translation": "NET", "book": 15, "chapter": 4, "verse": 8, "text": "Rehum the commander and Shimshai the scribe wrote a letter concerning Jerusalem to King Artaxerxes as follows:", "comment": "sn Like Rehum, Shimshai was apparently a fairly high-ranking official charged with overseeing Persian interests in this part of the empire. His title was \u201cscribe\u201d or \u201csecretary,\u201d but in a more elevated political sense than that word sometimes has elsewhere. American governmental titles such as \u201cSecretary of State\u201d perhaps provide an analogy in that the word \u201csecretary\u201d can have a broad range of meaning.
tn Or perhaps \u201cagainst.\u201d
tn Aram \u201clord of the command.\u201d So also in vv. 9, 17."}, {"pk": 2836859, "translation": "NET", "book": 15, "chapter": 4, "verse": 9, "text": "From Rehum the commander, Shimshai the scribe, and the rest of their colleagues \u2014 the judges, the rulers, the officials, the secretaries, the Erechites, the Babylonians, the people of Susa (that is, the Elamites),", "comment": "tn For the qere of the MT (\u05d3\u05bc\u05b6\u05d4\u05b8\u05d9\u05b5\u05d0, dehaye\u2019, a proper name) it seems better to retain the Kethib \u05d3\u05bc\u05b4\u05d4\u05d5\u05bc\u05d0 (dihu\u2019, \u201cthat is\u201d). See F. Rosenthal, Grammar, 25, \u00a735; E. Vogt, Lexicon linguae aramaicae, 36.
tn Aram \u201cthen.\u201d What follows in v. 9 seems to be the preface of the letter, serving to identify the senders of the letter. The word \u201cfrom\u201d is not in the Aramaic text but has been supplied in the translation for clarity."}, {"pk": 2836860, "translation": "NET", "book": 15, "chapter": 4, "verse": 10, "text": "and the rest of nations whom the great and noble Ashurbanipal deported and settled in the cities of Samaria and other places in Trans-Euphrates.", "comment": "tn Aram \u201cbeyond the river.\u201d In Ezra this term is a technical designation for the region west of the Euphrates river.
tn Aram \u201cOsnappar\u201d (so ASV, NASB, NRSV), another name for Ashurbanipal.sn Ashurbanipal succeeded his father Esarhaddon as king of Assyria in 669 B.C. Around 645 B.C. he sacked the city of Susa, capital of Elam, and apparently some of these people were exiled to Samaria and other places.
tc The translation reads with the ancient versions the plural \u05d1\u05bc\u05b0\u05e7\u05bb\u05e8\u05b0\u05d9\u05b7\u05d4\u05bc (b\u00ffquryah, \u201cin the cities\u201d) rather than the singular (\u201cin the city\u201d) of the MT."}, {"pk": 2836861, "translation": "NET", "book": 15, "chapter": 4, "verse": 11, "text": "(This is a copy of the letter they sent to him:) \u201cTo King Artaxerxes, from your servants in Trans-Euphrates:", "comment": "tn The Masoretic accents indicate that the phrase \u201cto Artaxerxes the king\u201d goes with what precedes and that the letter begins with the words \u201cfrom your servants.\u201d But it seems better to understand the letter to begin by identifying the addressee.
tn Aram \u201cmen of.\u201d"}, {"pk": 2836862, "translation": "NET", "book": 15, "chapter": 4, "verse": 12, "text": "Now let the king be aware that the Jews who came up to us from you have gone to Jerusalem. They are rebuilding that rebellious and odious city. They are completing its walls and repairing its foundations.", "comment": "sn Management of the provinces that were distantly removed from the capital was difficult, and insurrection in such places was a perennial problem. The language used in this report about Jerusalem (i.e., \u201crebellious,\u201d \u201codious\u201d) is intentionally inflammatory. It is calculated to draw immediate attention to the perceived problem.
tn The MT takes this word with the latter part of v. 11, but in English style it fits better with v. 12."}, {"pk": 2836863, "translation": "NET", "book": 15, "chapter": 4, "verse": 13, "text": "Let the king also be aware that if this city is built and its walls are completed, no more tax, custom, or toll will be paid, and the royal treasury will suffer loss.", "comment": "tn Aram \u201cthe treasury of kings.\u201d The plural \u201ckings\u201d is Hebrew, not Aramaic. If the plural is intended in a numerical sense the reference is not just to Artaxerxes but to his successors as well. Some scholars understand this to be the plural of majesty, referring to Artaxerxes. See F. C. Fensham, Ezra and Nehemiah (NICOT), 74."}, {"pk": 2836864, "translation": "NET", "book": 15, "chapter": 4, "verse": 14, "text": "In light of the fact that we are loyal to the king, and since it does not seem appropriate to us that the king should sustain damage, we are sending the king this information", "comment": "tn Aram \u201cand we have made known.\u201d
tn Aram \u201cthe dishonor of the king is not fitting for us to see.\u201d
tn Aram \u201cwe eat the salt of the palace.\u201d"}, {"pk": 2836865, "translation": "NET", "book": 15, "chapter": 4, "verse": 15, "text": "so that he may initiate a search of the records of his predecessors and discover in those records that this city is rebellious and injurious to both kings and provinces, producing internal revolts from long ago. It is for this very reason that this city was destroyed.", "comment": "tn Aram \u201cis a rebellious city.\u201d
tn Aram \u201cfrom olden days.\u201d So also in v. 19.
tn Aram \u201crevolts they are making in its midst.\u201d
tn Aram \u201cthe book of the minutes.\u201d
tn Aram \u201cof your fathers.\u201d
tn Aram \u201cdiscover\u2026and learn.\u201d For stylistic reasons this has been translated as a single concept."}, {"pk": 2836866, "translation": "NET", "book": 15, "chapter": 4, "verse": 16, "text": "We therefore are informing the king that if this city is rebuilt and its walls are completed, you will not retain control of this portion of Trans-Euphrates.\u201d", "comment": "tn Aram \u201cwill not be to you.\u201d"}, {"pk": 2836867, "translation": "NET", "book": 15, "chapter": 4, "verse": 17, "text": "The king sent the following response: \u201cTo Rehum the commander, Shimshai the scribe, and the rest of their colleagues who live in Samaria and other parts of Trans-Euphrates: Greetings!", "comment": "tn Aram \u201cpeace.\u201d"}, {"pk": 2836868, "translation": "NET", "book": 15, "chapter": 4, "verse": 18, "text": "The letter you sent to us has been translated and read in my presence."}, {"pk": 2836869, "translation": "NET", "book": 15, "chapter": 4, "verse": 19, "text": "So I gave orders, and it was determined that this city from long ago has been engaging in insurrection against kings. It has continually engaged in rebellion and revolt.", "comment": "tn Aram \u201cand they searched and found.\u201d
tn Aram \u201care being done.\u201d
tn Aram \u201cfrom me was placed a decree.\u201d"}, {"pk": 2836870, "translation": "NET", "book": 15, "chapter": 4, "verse": 20, "text": "Powerful kings have been over Jerusalem who ruled throughout the entire Trans-Euphrates and who were the beneficiaries of tribute, custom, and toll.", "comment": "tn Aram \u201cwere being given to them.\u201d
sn The statement that prior Jewish kings ruled over the entire Trans-Euphrates is an overstatement. Not even in the days of David and Solomon did the kingdom of Israel extend its borders to such an extent."}, {"pk": 2836871, "translation": "NET", "book": 15, "chapter": 4, "verse": 21, "text": "Now give orders that these men cease their work and that this city not be rebuilt until such time as I so instruct.", "comment": "tn Aram \u201cuntil a command is issued from me.\u201d"}, {"pk": 2836872, "translation": "NET", "book": 15, "chapter": 4, "verse": 22, "text": "Exercise appropriate caution so that there is no negligence in this matter. Why should danger increase to the point that kings sustain damage?\u201d"}, {"pk": 2836873, "translation": "NET", "book": 15, "chapter": 4, "verse": 23, "text": "Then, as soon as the copy of the letter from King Artaxerxes was read in the presence of Rehum, Shimshai the scribe, and their colleagues, they proceeded promptly to the Jews in Jerusalem and stopped them with threat of armed force.", "comment": "tn Aram \u201cby force and power,\u201d a hendiadys.
tn Aram \u201cto Jerusalem against the Jews.\u201d"}, {"pk": 2836874, "translation": "NET", "book": 15, "chapter": 4, "verse": 24, "text": "So the work on the temple of God in Jerusalem came to a halt. It remained halted until the second year of the reign of King Darius of Persia.", "comment": "sn Darius I Hystaspes ruled Persia ca. 522\u2013486 b.c."}, {"pk": 2836875, "translation": "NET", "book": 15, "chapter": 5, "verse": 1, "text": "Then the prophets Haggai and Zechariah son of Iddo prophesied concerning the Jews who were in Judah and Jerusalem in the name of the God of Israel who was over them.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Aram \u201cson.\u201d According to Zech 1:1 he was actually the grandson of Iddo.
tn Aram \u201cand Haggai the prophet and Zechariah the son of Iddo the prophet.\u201d"}, {"pk": 2836876, "translation": "NET", "book": 15, "chapter": 5, "verse": 2, "text": "Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began to rebuild the temple of God in Jerusalem. The prophets of God were with them, supporting them.", "comment": "tn Aram \u201carose and began.\u201d For stylistic reasons this has been translated as a single concept."}, {"pk": 2836877, "translation": "NET", "book": 15, "chapter": 5, "verse": 3, "text": "At that time Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues came to them and asked, \u201cWho gave you authority to rebuild this temple and to complete this structure?\u201d", "comment": "tn Aram \u201cwho placed to you a command?\u201d So also v. 9.
tn The exact meaning of the Aramaic word \u05d0\u05bb\u05e9\u05c1\u05bc\u05b7\u05e8\u05b0\u05e0\u05b8\u05d0 (\u2019ussarna\u2019) here and in v. 9 is uncertain (BDB 1083 s.v.). The LXX and Vulgate understand it to mean \u201cwall.\u201d Here it is used in collocation with \u05d1\u05bc\u05b7\u05d9\u05b0\u05ea\u05b8\u05d0 (bayta\u2019, \u201chouse\u201d as the temple of God), while in 5:3, 9 it is used in parallelism with this term. It might be related to the Assyrian noun ashurru (\u201cwall\u201d) or ashru (\u201csanctuary\u201d; so BDB). F. Rosenthal, who translates the word \u201cfurnishings,\u201d thinks that it probably enters Aramaic from Persian (Grammar, 62-63, \u00a7189)."}, {"pk": 2836878, "translation": "NET", "book": 15, "chapter": 5, "verse": 4, "text": "They also asked them, \u201cWhat are the names of the men who are building this edifice?\u201d", "comment": "tc The translation reads with one medieval Hebrew MS, the LXX, and the Syriac Peshitta \u05d0\u05b2\u05de\u05b7\u05e8\u05d5\u05bc (\u2019amaru, \u201cthey said\u201d) rather than the reading \u05d0\u05b2\u05de\u05b7\u05e8\u05b0\u05e0\u05b8\u05d0 (\u2019amarna\u2019, \u201cwe said\u201d) of the MT."}, {"pk": 2836879, "translation": "NET", "book": 15, "chapter": 5, "verse": 5, "text": "But God was watching over the elders of Judah, and they were not stopped until a report could be dispatched to Darius and a letter could be sent back concerning this.", "comment": "tn Aram \u201c[could] go.\u201d On this form see F. Rosenthal, Grammar, 58, \u00a7169.
tn Aram \u201cthe eye of their God was on.\u201d The idiom describes the attentive care that one exercises in behalf of the object of his concern.
tn Aram \u201cthey did not stop them.\u201d"}, {"pk": 2836880, "translation": "NET", "book": 15, "chapter": 5, "verse": 6, "text": "This is a copy of the letter that Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and his colleagues who were the officials of Trans-Euphrates sent to King Darius."}, {"pk": 2836881, "translation": "NET", "book": 15, "chapter": 5, "verse": 7, "text": "The report they sent to him was written as follows: \u201cTo King Darius: All greetings!", "comment": "tn Aram \u201cand it was written in its midst.\u201d
tn Aram \u201call peace.\u201d"}, {"pk": 2836882, "translation": "NET", "book": 15, "chapter": 5, "verse": 8, "text": "Let it be known to the king that we have gone to the province of Judah, to the temple of the great God. It is being built with large stones, and timbers are being placed in the walls. This work is being done with all diligence and is prospering in their hands.", "comment": "tn Aram \u201cstones of rolling.\u201d The reference is apparently to stones too large to carry."}, {"pk": 2836883, "translation": "NET", "book": 15, "chapter": 5, "verse": 9, "text": "We inquired of those elders, asking them, \u2018Who gave you the authority to rebuild this temple and to complete this structure?\u2019"}, {"pk": 2836884, "translation": "NET", "book": 15, "chapter": 5, "verse": 10, "text": "We also inquired of their names in order to inform you, so that we might write the names of the men who were their leaders."}, {"pk": 2836885, "translation": "NET", "book": 15, "chapter": 5, "verse": 11, "text": "They responded to us in the following way: \u2018We are servants of the God of heaven and earth. We are rebuilding the temple which was previously built many years ago. A great king of Israel built it and completed it.", "comment": "sn This great king of Israel would, of course, be Solomon."}, {"pk": 2836886, "translation": "NET", "book": 15, "chapter": 5, "verse": 12, "text": "But after our ancestors angered the God of heaven, he delivered them into the hands of King Nebuchadnezzar of Babylon, the Chaldean, who destroyed this temple and exiled the people to Babylon.", "comment": "tn Aram \u201chand\u201d (singular).
tn Aram \u201cfathers.\u201d
sn A reference to the catastrophic events of 586 b.c."}, {"pk": 2836887, "translation": "NET", "book": 15, "chapter": 5, "verse": 13, "text": "But in the first year of King Cyrus of Babylon, King Cyrus enacted a decree to rebuild this temple of God.", "comment": "sn Cyrus was actually a Persian king, but when he conquered Babylon in 539 b.c. he apparently appropriated to himself the additional title \u201cking of Babylon.\u201d The Syriac Peshitta substitutes \u201cPersia\u201d for \u201cBabylon\u201d here, but this is probably a hyper-correction."}, {"pk": 2836888, "translation": "NET", "book": 15, "chapter": 5, "verse": 14, "text": "Even the gold and silver vessels of the temple of God that Nebuchadnezzar had taken from the temple in Jerusalem and had brought to the palace of Babylon \u2014 even those things King Cyrus brought from the palace of Babylon and presented to a man by the name of Sheshbazzar whom he had appointed as governor.", "comment": "tn Aram \u201cthey were given.\u201d
tn Or \u201ctemple.\u201d"}, {"pk": 2836889, "translation": "NET", "book": 15, "chapter": 5, "verse": 15, "text": "He said to him, \u201cTake these vessels and go deposit them in the temple in Jerusalem, and let the house of God be rebuilt in its proper location.\u201d", "comment": "tn Aram \u201cupon its place.\u201d"}, {"pk": 2836890, "translation": "NET", "book": 15, "chapter": 5, "verse": 16, "text": "Then this Sheshbazzar went and laid the foundations of the temple of God in Jerusalem. From that time to the present moment it has been in the process of being rebuilt, although it is not yet finished.\u2019", "comment": "tn Aram \u201cfrom then and until now.\u201d"}, {"pk": 2836891, "translation": "NET", "book": 15, "chapter": 5, "verse": 17, "text": "\u201cNow if the king is so inclined, let a search be conducted in the royal archives there in Babylon in order to determine whether King Cyrus did in fact issue orders for this temple of God to be rebuilt in Jerusalem. Then let the king send us a decision concerning this matter.\u201d", "comment": "tn Aram \u201cthe house of the treasures of the king.\u201d
tn Aram \u201cif upon the king it is good.\u201d"}, {"pk": 2836892, "translation": "NET", "book": 15, "chapter": 6, "verse": 1, "text": "So Darius the king issued orders, and they searched in the archives of the treasury which were deposited there in Babylon.", "comment": "tn Aram \u201cthe house of the archives.\u201d"}, {"pk": 2836893, "translation": "NET", "book": 15, "chapter": 6, "verse": 2, "text": "A scroll was found in the citadel of Ecbatana which is in the province of Media, and it was inscribed as follows: \u201cMemorandum:", "comment": "tc The translation reads \u05d1\u05b4\u05d9\u05e8\u05b0\u05ea\u05b8\u05d0 (birta\u2019, citadel\u201d) rather than the reading \u05d1\u05bc\u05b0\u05d1\u05b4\u05d9\u05e8\u05b0\u05ea\u05b8\u05d0 (b\u00ffvireta\u2019, \u201cin the citadel\u201d) found in the MT. The MT probably experienced dittography here."}, {"pk": 2836894, "translation": "NET", "book": 15, "chapter": 6, "verse": 3, "text": "In the first year of his reign, King Cyrus gave orders concerning the temple of God in Jerusalem: \u2018Let the temple be rebuilt as a place where sacrifices are offered. Let its foundations be set in place. Its height is to be ninety feet and its width ninety feet,", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Aram \u201cIts height sixty cubits and its width sixty cubits.\u201d The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
tc The Syriac Peshitta reads \u201ctwenty cubits\u201d here, a measurement probably derived from dimensions given elsewhere for Solomon\u2019s temple. According to 1 Kgs 6:2 the dimensions of the Solomonic temple were as follows: length, 60 cubits; width, 20 cubits; height, 30 cubits. Since one would expect the dimensions cited in Ezra 6:3 to correspond to those of Solomon\u2019s temple, it is odd that no dimension for length is provided. The Syriac has apparently harmonized the width dimension provided here (\u201ctwenty cubits\u201d) to that given in 1 Kgs 6:2.
tn Aram \u201craised\u201d; or perhaps \u201cretained\u201d (so NASB; cf. NLT), referring to the original foundations of Solomon\u2019s temple.
tn Aram \u201cIn the first year of Cyrus the king.\u201d"}, {"pk": 2836895, "translation": "NET", "book": 15, "chapter": 6, "verse": 4, "text": "with three layers of large stones and one layer of timber. The expense is to be subsidized by the royal treasury.", "comment": "tn Aram \u201chouse.\u201d
tn Aram \u201cstones of rolling.\u201d
tc The translation follows the LXX reading \u05d7\u05b7\u05d3 (khad, \u201cone\u201d) rather than the MT \u05d7\u05b2\u05d3\u05b7\u05ea (khadat, \u201cnew\u201d). If the MT reading \u201cnew\u201d is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material.
tn Aram \u201clet be given.\u201d"}, {"pk": 2836896, "translation": "NET", "book": 15, "chapter": 6, "verse": 5, "text": "Furthermore let the gold and silver vessels of the temple of God, which Nebuchadnezzar brought from the temple in Jerusalem and carried to Babylon, be returned and brought to their proper place in the temple in Jerusalem. Let them be deposited in the temple of God.\u2019"}, {"pk": 2836897, "translation": "NET", "book": 15, "chapter": 6, "verse": 6, "text": "\u201cNow Tattenai governor of Trans-Euphrates, Shethar Bozenai, and their colleagues, the officials of Trans-Euphrates \u2014 all of you stay far away from there!"}, {"pk": 2836898, "translation": "NET", "book": 15, "chapter": 6, "verse": 7, "text": "Leave the work on this temple of God alone. Let the governor of the Jews and the elders of the Jews rebuild this temple of God in its proper place.", "comment": "tc For the MT reading \u201cthe work on this temple of God\u201d the LXX reads \u201cthe servant of the Lord Zurababel\u201d [= Zerubbabel]."}, {"pk": 2836899, "translation": "NET", "book": 15, "chapter": 6, "verse": 8, "text": "\u201cI also hereby issue orders as to what you are to do with those elders of the Jews in order to rebuild this temple of God. From the royal treasury, from the taxes of Trans-Euphrates the complete costs are to be given to these men, so that there may be no interruption of the work.", "comment": "tn The words \u201cof the work\u201d are not in the Aramaic, but are supplied in the translation for clarity."}, {"pk": 2836900, "translation": "NET", "book": 15, "chapter": 6, "verse": 9, "text": "Whatever is needed \u2014 whether oxen or rams or lambs or burnt offerings for the God of heaven or wheat or salt or wine or oil, as required by the priests who are in Jerusalem \u2014 must be given to them daily without any neglect,", "comment": "tn Aram \u201caccording to the word of.\u201d"}, {"pk": 2836901, "translation": "NET", "book": 15, "chapter": 6, "verse": 10, "text": "so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family.", "comment": "tn Aram \u201cfor the life of the king and his sons.\u201d"}, {"pk": 2836902, "translation": "NET", "book": 15, "chapter": 6, "verse": 11, "text": "\u201cI hereby give orders that if anyone changes this directive a beam is to be pulled out from his house and he is to be raised up and impaled on it, and his house is to be reduced to a rubbish heap for this indiscretion.", "comment": "tn Aram \u201cfor this.\u201d
sn The practice referred to in v. 11 has been understood in various ways: hanging (cf. 1 Esd 6:32 and KJV); flogging (cf. NEB, NLT); impalement (BDB 1091 s.v. \u05d6\u05b0\u05e7\u05b7\u05e3; HALOT 1914 s.v. \u05de\u05d7\u05d0 hitpe; cf. NAB, NIV, NRSV). The latter seems the most likely.
tn Aram \u201cmade.\u201d
tn Aram \u201ca dunghill.\u201d"}, {"pk": 2836903, "translation": "NET", "book": 15, "chapter": 6, "verse": 12, "text": "May God who makes his name to reside there overthrow any king or nation who reaches out to cause such change so as to destroy this temple of God in Jerusalem. I, Darius, have given orders. Let them be carried out with precision!\u201d", "comment": "tn Aram \u201cwho sends forth his hand.\u201d
tn Aram \u201cpeople.\u201d"}, {"pk": 2836904, "translation": "NET", "book": 15, "chapter": 6, "verse": 13, "text": "Then Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues acted accordingly \u2014 with precision, just as Darius the king had given instructions.", "comment": "tn Aram \u201csent.\u201d"}, {"pk": 2836905, "translation": "NET", "book": 15, "chapter": 6, "verse": 14, "text": "The elders of the Jews continued building and prospering, while at the same time Haggai the prophet and Zechariah the son of Iddo continued prophesying. They built and brought it to completion by the command of the God of Israel and by the command of Cyrus and Darius and Artaxerxes king of Persia.", "comment": "tn Aram \u201cin\u201d or \u201cby,\u201d in the sense of accompaniment."}, {"pk": 2836906, "translation": "NET", "book": 15, "chapter": 6, "verse": 15, "text": "They finished this temple on the third day of the month Adar, which is the sixth year of the reign of King Darius.", "comment": "sn The sixth year of the reign of Darius would be ca. 516 B.C."}, {"pk": 2836907, "translation": "NET", "book": 15, "chapter": 6, "verse": 16, "text": "The people of Israel \u2014 the priests, the Levites, and the rest of the exiles \u2014 observed the dedication of this temple of God with joy.", "comment": "tn Aram \u201csons of the exile.\u201d
tn Aram \u201csons of.\u201d"}, {"pk": 2836908, "translation": "NET", "book": 15, "chapter": 6, "verse": 17, "text": "For the dedication of this temple of God they offered one hundred bulls, two hundred rams, four hundred lambs, and twelve male goats for the sin of all Israel, according to the number of the tribes of Israel."}, {"pk": 2836909, "translation": "NET", "book": 15, "chapter": 6, "verse": 18, "text": "They appointed the priests by their divisions and the Levites by their divisions over the worship of God at Jerusalem, in accord with the book of Moses.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Aram \u201caccording to the writing of.\u201d"}, {"pk": 2836910, "translation": "NET", "book": 15, "chapter": 6, "verse": 19, "text": "The exiles observed the Passover on the fourteenth day of the first month.", "comment": "sn At this point the language of the book reverts from Aramaic (4:8\u20136:18) back to Hebrew. Aramaic will again be used in Ezra 7:12\u201326.
tn Heb \u201cthe sons of the exile.\u201d So also in v. 20."}, {"pk": 2836911, "translation": "NET", "book": 15, "chapter": 6, "verse": 20, "text": "The priests and the Levites had purified themselves, every last one, and they all were ceremonially pure. They sacrificed the Passover lamb for all the exiles, for their colleagues the priests, and for themselves.", "comment": "tn Heb \u201cbrothers.\u201d
tn Heb \u201cas one.\u201d The expression is best understood as referring to the unity shown by the religious leaders in preparing themselves for the observance of Passover. On the meaning of the Hebrew phrase see DCH 1:182 s.v. \u05d0\u05b6\u05d7\u05b8\u05d3 3b. See also HALOT 30 s.v. \u05d0\u05b6\u05d7\u05b8\u05d3 5."}, {"pk": 2836912, "translation": "NET", "book": 15, "chapter": 6, "verse": 21, "text": "The Israelites who were returning from the exile ate it, along with all those who had joined them in separating themselves from the uncleanness of the nations of the land to seek the LORD God of Israel.", "comment": "tn Heb \u201cwho had separated from the uncleanness of the nations of the land to them.\u201d"}, {"pk": 2836913, "translation": "NET", "book": 15, "chapter": 6, "verse": 22, "text": "They observed the Feast of Unleavened Bread for seven days with joy, for the LORD had given them joy and had changed the opinion of the king of Assyria toward them, so that he assisted them in the work on the temple of God, the God of Israel.", "comment": "tn Heb \u201cheart.\u201d
tn Heb \u201cto strengthen their hands.\u201d
sn The expression \u201cking of Assyria\u201d is anachronistic, since Assyria fell in 612 b.c., long before the events of this chapter. Perhaps the expression is intended subtly to contrast earlier kings of Assyria who were hostile toward Israel with this Persian king who showed them favor."}, {"pk": 2836914, "translation": "NET", "book": 15, "chapter": 7, "verse": 1, "text": "Now after these things had happened, during the reign of King Artaxerxes of Persia, Ezra came up from Babylon. Ezra was the son of Seraiah, who was the son of Azariah, who was the son of Hilkiah,", "comment": "sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464\u2013423 B.C.), Ezra must have arrived in Jerusalem ca. 458 B.C., since Ezra 7:7\u20138 connects the time of his arrival to the seventh year of the king. The arrival of Nehemiah is then linked to the twentieth year of the king (Neh 1:1), or ca. 445 B.C. Some scholars, however, have suggested that Ezra 7:7 should be read as \u201cthe thirty-seventh year\u201d rather than \u201cthe seventh year.\u201d This would have Ezra coming to Jerusalem after, rather than before, the arrival of Nehemiah. Others have taken the seventh year of Ezra 7:7\u20138 to refer not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404\u2013358 B.C. In this understanding Ezra would have returned to Jerusalem ca. 398 B.C., a good many years after the return of Nehemiah. Neither of these views is certain, however, and it seems better to retain the traditional understanding of the chronological sequence of returns by Ezra and Nehemiah. With this understanding there is a gap of about fifty-eight years between chapter six, which describes the dedication of the temple in 516 b.c., and chapter seven, which opens with Ezra\u2019s coming to Jerusalem in 458 b.c.
tn The words \u201ccame up from Babylon\u201d do not appear in the Hebrew text until v. 6. They have been supplied here for the sake of clarity."}, {"pk": 2836915, "translation": "NET", "book": 15, "chapter": 7, "verse": 2, "text": "who was the son of Shallum, who was the son of Zadok, who was the son of Ahitub,"}, {"pk": 2836916, "translation": "NET", "book": 15, "chapter": 7, "verse": 3, "text": "who was the son of Amariah, who was the son of Azariah, who was the son of Meraioth,"}, {"pk": 2836917, "translation": "NET", "book": 15, "chapter": 7, "verse": 4, "text": "who was the son of Zerahiah, who was the son of Uzzi, who was the son of Bukki,"}, {"pk": 2836918, "translation": "NET", "book": 15, "chapter": 7, "verse": 5, "text": "who was the son of Abishua, who was the son of Phinehas, who was the son of Eleazar, who was the son of Aaron the chief priest."}, {"pk": 2836919, "translation": "NET", "book": 15, "chapter": 7, "verse": 6, "text": "This Ezra is the one who came up from Babylon. He was a scribe who was skilled in the law of Moses which the LORD God of Israel had given. The king supplied him with everything he requested, for the hand of the LORD his God was on him."}, {"pk": 2836920, "translation": "NET", "book": 15, "chapter": 7, "verse": 7, "text": "In the seventh year of King Artaxerxes, Ezra brought up to Jerusalem some of the Israelites and some of the priests, the Levites, the attendants, the gatekeepers, and the temple servants.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The translation reads the Hiphil singular \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b2\u05dc (vayya\u2019al, \u201che [Ezra] brought up\u201d) rather than the Qal plural \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc\u05d5\u05bc (vayya\u2019alu, \u201cthey came up\u201d) of the MT.tn Heb \u201che brought\u201d; the referent (Ezra) has been specified in the translation for clarity."}, {"pk": 2836921, "translation": "NET", "book": 15, "chapter": 7, "verse": 8, "text": "He entered Jerusalem in the fifth month of the seventh year of the king."}, {"pk": 2836922, "translation": "NET", "book": 15, "chapter": 7, "verse": 9, "text": "On the first day of the first month he had determined to make the ascent from Babylon, and on the first day of the fifth month he arrived at Jerusalem, for the good hand of his God was on him.", "comment": "tc The translation reads \u05d9\u05b4\u05e1\u05bc\u05b7\u05d3 (yissad, \u201che appointed\u201d [= determined]) rather than the reading \u05d9\u05b0\u05e1\u05bb\u05d3 (y\u00ffsud, \u201cfoundation\u201d) of the MT. (The words \u201cto make\u201d are supplied in the translation for clarity and for stylistic reasons.)
sn Apparently it took the caravan almost four months to make the five hundred mile journey."}, {"pk": 2836923, "translation": "NET", "book": 15, "chapter": 7, "verse": 10, "text": "Now Ezra had dedicated himself to the study of the law of the LORD, to its observance, and to teaching its statutes and judgments in Israel.", "comment": "tn Heb \u201cto do and to teach.\u201d The expression may be a hendiadys, in which case it would have the sense of \u201ceffectively teaching.\u201d
tn Heb \u201cestablished his heart.\u201d"}, {"pk": 2836924, "translation": "NET", "book": 15, "chapter": 7, "verse": 11, "text": "What follows is a copy of the letter that King Artaxerxes gave to Ezra the priestly scribe. Ezra was a scribe in matters pertaining to the commandments of the LORD and his statutes over Israel:", "comment": "tn Heb \u201cthe priest, the scribe.\u201d So also in v. 21.
tn The words \u201cEzra was\u201d are not in the Hebrew text but have been added in the translation for clarity.
tn Heb \u201cthis.\u201d"}, {"pk": 2836925, "translation": "NET", "book": 15, "chapter": 7, "verse": 12, "text": "\u201cArtaxerxes, king of kings, to Ezra the priest, a scribe of the perfect law of the God of heaven:", "comment": "sn Ezra 7:12\u201326 is written in Aramaic rather than Hebrew."}, {"pk": 2836926, "translation": "NET", "book": 15, "chapter": 7, "verse": 13, "text": "I have now issued a decree that anyone in my kingdom from the people of Israel \u2014 even the priests and Levites \u2014 who wishes to do so may go up with you to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cfrom me is placed a decree.\u201d So also in v. 21."}, {"pk": 2836927, "translation": "NET", "book": 15, "chapter": 7, "verse": 14, "text": "You are authorized by the king and his seven advisers to inquire concerning Judah and Jerusalem, according to the law of your God which is in your possession,", "comment": "tn Aram \u201csent.\u201d
tn Aram \u201cin your hand.\u201d"}, {"pk": 2836928, "translation": "NET", "book": 15, "chapter": 7, "verse": 15, "text": "and to bring silver and gold which the king and his advisers have freely contributed to the God of Israel, who resides in Jerusalem,"}, {"pk": 2836929, "translation": "NET", "book": 15, "chapter": 7, "verse": 16, "text": "along with all the silver and gold that you may collect throughout all the province of Babylon and the contributions of the people and the priests for the temple of their God which is in Jerusalem.", "comment": "tn Aram \u201cfind.\u201d"}, {"pk": 2836930, "translation": "NET", "book": 15, "chapter": 7, "verse": 17, "text": "With this money you should be sure to purchase bulls, rams, and lambs, along with the appropriate meal offerings and libations. You should bring them to the altar of the temple of your God which is in Jerusalem.", "comment": "tn Aram \u201ctheir meal offerings and their libations.\u201d"}, {"pk": 2836931, "translation": "NET", "book": 15, "chapter": 7, "verse": 18, "text": "You may do whatever seems appropriate to you and your colleagues with the rest of the silver and the gold, in keeping with the will of your God.", "comment": "tn Aram \u201cbrothers.\u201d"}, {"pk": 2836932, "translation": "NET", "book": 15, "chapter": 7, "verse": 19, "text": "Deliver to the God of Jerusalem the vessels that are given to you for the service of the temple of your God.", "comment": "tn Or \u201cbefore.\u201d"}, {"pk": 2836933, "translation": "NET", "book": 15, "chapter": 7, "verse": 20, "text": "The rest of the needs for the temple of your God that you may have to supply, you may do so from the royal treasury.", "comment": "tn Aram \u201cmay fall to you to give.\u201d"}, {"pk": 2836934, "translation": "NET", "book": 15, "chapter": 7, "verse": 21, "text": "\u201cI, King Artaxerxes, hereby issue orders to all the treasurers of Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you \u2014", "comment": "tn Aram \u201cwho are in.\u201d"}, {"pk": 2836935, "translation": "NET", "book": 15, "chapter": 7, "verse": 22, "text": "up to 100 talents of silver, 100 cors of wheat, 100 baths of wine, 100 baths of olive oil, and unlimited salt.", "comment": "tn Aram \u201che did not write.\u201d
tc The translation reads \u05de\u05b0\u05e9\u05c1\u05b7\u05d7 \u05d1\u05bc\u05b7\u05ea\u05bc\u05b4\u05d9\u05df (m\u00ffshakh battin) rather than \u05de\u05b0\u05e9\u05c1\u05b7\u05d7 \u05d1\u05bc\u05b7\u05ea\u05bc\u05b4\u05d9\u05df (battin m\u00ffshakh) of the MT."}, {"pk": 2836936, "translation": "NET", "book": 15, "chapter": 7, "verse": 23, "text": "Everything that the God of heaven has required should be precisely done for the temple of the God of heaven. Why should there be wrath against the empire of the king and his sons?", "comment": "tn The Aramaic word used here for \u201cwrath\u201d (\u05e7\u05b0\u05e6\u05b7\u05e3, q\u00fftsaf; cf. Heb \u05e7\u05b8\u05e6\u05b7\u05e3, qatsaf) is usually used in the Hebrew Bible for God\u2019s anger as opposed to human anger (but contra Eccl 5:17 [MT 5:16]; Esth 1:18; 2 Kgs 3:27). The fact that this word is used in v. 23 may have theological significance, pointing to the possibility of divine judgment if the responsible parties should fail to make available these provisions for the temple."}, {"pk": 2836937, "translation": "NET", "book": 15, "chapter": 7, "verse": 24, "text": "Furthermore, be aware of the fact that you have no authority to impose tax, tribute, or toll on any of the priests, the Levites, the musicians, the doorkeepers, the temple servants, or the attendants at the temple of this God.", "comment": "tn Aram \u201cwe are making known to you.\u201d"}, {"pk": 2836938, "translation": "NET", "book": 15, "chapter": 7, "verse": 25, "text": "\u201cNow you, Ezra, in keeping with the wisdom of your God which you possess, appoint judges and court officials who can arbitrate cases on behalf of all the people who are in Trans-Euphrates who know the laws of your God. Those who do not know this law should be taught.", "comment": "tn Aram \u201cin your hand.\u201d
tc For the MT reading \u05e9\u05c1\u05b8\u05e4\u05b0\u05d8\u05b4\u05d9\u05df (shoftim, \u201cjudges\u201d) the LXX uses the noun \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u1fd6\u03c2 (grammatei\", \u201cscribes\u201d)."}, {"pk": 2836939, "translation": "NET", "book": 15, "chapter": 7, "verse": 26, "text": "Everyone who does not observe both the law of your God and the law of the king will be completely liable to the appropriate penalty, whether it is death or banishment or confiscation of property or detainment in prison.\u201d", "comment": "tn On the meaning of this word see HALOT 1820-21 s.v. \u05d0\u05b8\u05e1\u05b0\u05e4\u05bc\u05b7\u05e8\u05b0\u05e0\u05b8\u05d0; E. Vogt, Lexicon linguae aramaicae, 14."}, {"pk": 2836940, "translation": "NET", "book": 15, "chapter": 7, "verse": 27, "text": "Blessed be the LORD God of our fathers, who so moved in the heart of the king to so honor the temple of the LORD which is in Jerusalem!", "comment": "sn At this point the language of the book reverts from Aramaic (7:12\u201326) back to Hebrew."}, {"pk": 2836941, "translation": "NET", "book": 15, "chapter": 7, "verse": 28, "text": "He has also conferred his favor on me before the king, his advisers, and all the influential leaders of the king. I gained strength as the hand of the LORD my God was on me, and I gathered leaders from Israel to go up with me."}, {"pk": 2836942, "translation": "NET", "book": 15, "chapter": 8, "verse": 1, "text": "These are the leaders and those enrolled with them by genealogy who were coming up with me from Babylon during the reign of King Artaxerxes:", "comment": "tn Heb \u201cthe heads of their families.\u201d"}, {"pk": 2836943, "translation": "NET", "book": 15, "chapter": 8, "verse": 2, "text": "from the descendants of Phinehas, Gershom; from the descendants of Ithamar, Daniel; from the descendants of David, Hattush"}, {"pk": 2836944, "translation": "NET", "book": 15, "chapter": 8, "verse": 3, "text": "the son of Shecaniah; from the descendants of Parosh, Zechariah, and with him were enrolled by genealogy 150 men;", "comment": "tc The MT reads here \u201cfrom the sons of Shecaniah\u201d with no descendant identified in what follows, contrary to the pattern of the context elsewhere. However, it seems better to understand the first phrase of v. 3 with the end of v. 2; the phrase would then modify the name \u201cHattush.\u201d This understanding requires emending the reading \u05de\u05b4\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (mibb\u00ffne, \u201cfrom the sons of\u201d) in the MT to \u05d1\u05bc\u05b5\u05df (ben,\u201c[the] son of\u201d). Cf. NAB, TEV, CEV, NLT."}, {"pk": 2836945, "translation": "NET", "book": 15, "chapter": 8, "verse": 4, "text": "from the descendants of Pahath-Moab, Eliehoenai son of Zerahiah, and with him 200 men;"}, {"pk": 2836946, "translation": "NET", "book": 15, "chapter": 8, "verse": 5, "text": "from the descendants of Zattu, Shecaniah son of Jahaziel, and with him 300 men;", "comment": "tc The MT lacks \u201cof Zattu.\u201d The translation adopted above follows the LXX in including the words."}, {"pk": 2836947, "translation": "NET", "book": 15, "chapter": 8, "verse": 6, "text": "from the descendants of Adin, Ebed son of Jonathan, and with him 50 men;"}, {"pk": 2836948, "translation": "NET", "book": 15, "chapter": 8, "verse": 7, "text": "from the descendants of Elam, Jeshaiah son of Athaliah, and with him 70 men;"}, {"pk": 2836949, "translation": "NET", "book": 15, "chapter": 8, "verse": 8, "text": "from the descendants of Shephatiah, Zebadiah son of Michael, and with him 80 men;"}, {"pk": 2836950, "translation": "NET", "book": 15, "chapter": 8, "verse": 9, "text": "from the descendants of Joab, Obadiah son of Jehiel, and with him 218 men;"}, {"pk": 2836951, "translation": "NET", "book": 15, "chapter": 8, "verse": 10, "text": "from the descendants of Bani, Shelomith son of Josiphiah, and with him 160 men;", "comment": "tc The MT lacks \u201cBani.\u201d It is restored on the basis of certain LXX MSS."}, {"pk": 2836952, "translation": "NET", "book": 15, "chapter": 8, "verse": 11, "text": "from the descendants of Bebai, Zechariah son of Bebai, and with him 28 men;"}, {"pk": 2836953, "translation": "NET", "book": 15, "chapter": 8, "verse": 12, "text": "from the descendants of Azgad, Johanan son of Hakkatan, and with him 110 men;"}, {"pk": 2836954, "translation": "NET", "book": 15, "chapter": 8, "verse": 13, "text": "from the descendants of Adonikam there were the latter ones. Their names were Eliphelet, Jeuel, and Shemaiah, and with them 60 men;", "comment": "tn Or \u201cthose who came later.\u201d The exact meaning of this Hebrew phrase is uncertain. It may refer to the last remaining members of Adonikam\u2019s family who were in Babylon. So, for example, H. G. M. Williamson, Ezra, Nehemiah (WBC), 108; cf. NASB, NIV, NCV. The phrase has also been taken to mean \u201cthe younger sons (so NAB), or the ones who \u201creturned at a later date\u201d (so TEV)."}, {"pk": 2836955, "translation": "NET", "book": 15, "chapter": 8, "verse": 14, "text": "from the descendants of Bigvai, Uthai, and Zaccur, and with them 70 men.", "comment": "tn The MT has \u201cwith him\u201d (so NAB). The present translation (\u201cwith them\u201d) is based on the reading of many medieval Hebrew MSS, the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate (so also KJV, NASB, NIV, NRSV).
tc The translation reads with the Qere, the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate \u05d5\u05b0\u05d6\u05bc\u05b7\u05db\u05bc\u05d5\u05bc\u05e8 (v\u00ffzakkur, \u201cand Zaccur\u201d) rather than the Kethib of the MT, \u05d5\u05b0\u05d6\u05b7\u05d1\u05d5\u05bc\u05d3 (v\u00ffzavud, \u201cand Zabbud\u201d)."}, {"pk": 2836956, "translation": "NET", "book": 15, "chapter": 8, "verse": 15, "text": "I had them assemble at the canal that flows toward Ahava, and we camped there for three days. I observed that the people and the priests were present, but I found no Levites there.", "comment": "tn Heb \u201criver.\u201d So also in vv. 21, 31.
tn Or \u201cI gathered them.\u201d"}, {"pk": 2836957, "translation": "NET", "book": 15, "chapter": 8, "verse": 16, "text": "So I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah, and Meshullam, who were leaders, and Joiarib and Elnathan, who were teachers.", "comment": "tc The name \u201cElnathan\u201d occurs twice in this list. Some, assuming an accidental repetition, would include it only once (cf. NAB)."}, {"pk": 2836958, "translation": "NET", "book": 15, "chapter": 8, "verse": 17, "text": "I sent them to Iddo, who was the leader in the place called Casiphia. I told them what to say to Iddo and his relatives, who were the temple servants in Casiphia, so they would bring us attendants for the temple of our God.", "comment": "tn Heb \u201cI placed in their mouth words.\u201d
tc The translation reads with the LXX and Vulgate \u05d5\u05b0\u05d0\u05b6\u05d7\u05b8\u05d9\u05d5 (v\u00ff\u2019ekhayv, \u201cand his brethren\u201d = \u201crelatives\u201d; so NCV, NLT) rather than the reading \u05d0\u05b8\u05d7\u05b4\u05d9\u05d5 (\u2019akhiyv, \u201chis brother\u201d) of the MT.
tn Heb \u201cin the place called.\u201d This phrase has not been repeated in the translation for stylistic reasons."}, {"pk": 2836959, "translation": "NET", "book": 15, "chapter": 8, "verse": 18, "text": "Due to the fact that the good hand of our God was on us, they brought us a skilled man, from the descendants of Mahli the son of Levi son of Israel. This man was Sherebiah, who was accompanied by his sons and brothers, 18 men,", "comment": "tn Or \u201crelatives\u201d (so CEV; NRSV \u201ckin\u201d); also in v. 19.
tn Heb \u201cand Sherebiah.\u201d The words \u201cthis man was\u201d are not in the Hebrew text, but have been supplied in the translation for clarity and for stylistic reasons."}, {"pk": 2836960, "translation": "NET", "book": 15, "chapter": 8, "verse": 19, "text": "and Hashabiah, along with Jeshaiah from the descendants of Merari, with his brothers and their sons, 20 men,"}, {"pk": 2836961, "translation": "NET", "book": 15, "chapter": 8, "verse": 20, "text": "and some of the temple servants that David and his officials had established for the work of the Levites \u2014 220 of them. They were all designated by name."}, {"pk": 2836962, "translation": "NET", "book": 15, "chapter": 8, "verse": 21, "text": "I called for a fast there by the Ahava Canal, so that we might humble ourselves before our God and seek from him a safe journey for us, our children, and all our property.", "comment": "tn Heb \u201ca straight way.\u201d"}, {"pk": 2836963, "translation": "NET", "book": 15, "chapter": 8, "verse": 22, "text": "I was embarrassed to request soldiers and horsemen from the king to protect us from the enemy along the way, because we had said to the king, \u201cThe good hand of our God is on everyone who is seeking him, but his great anger is against everyone who forsakes him.\u201d", "comment": "tn A number of modern translations regard this as a collective singular and translate \u201cfrom enemies\u201d (also in v. 31).
tn Heb \u201chis strength and his anger.\u201d The expression is a hendiadys (one concept expressed through two terms)."}, {"pk": 2836964, "translation": "NET", "book": 15, "chapter": 8, "verse": 23, "text": "So we fasted and prayed to our God about this, and he answered us."}, {"pk": 2836965, "translation": "NET", "book": 15, "chapter": 8, "verse": 24, "text": "Then I set apart twelve of the leading priests, together with Sherebiah, Hashabiah, and ten of their brothers,", "comment": "tc The translation reads \u05d5\u05b7\u05d7\u05b2\u05e9\u05c1\u05b7\u05d1\u05b0\u05d9\u05b8\u05d4 \u05d5\u05b0\u05e9\u05c1\u05b5\u05e8\u05b5\u05d1\u05b0\u05d9\u05b8\u05d4 (v\u00ffsherev\u00ffyah vakhashavyah, \u201cand Sherebiah and Hashabiah\u201d) rather than the reading \u05d7\u05b2\u05e9\u05c1\u05b7\u05d1\u05b0\u05d9\u05b8\u05d4 \u05dc\u05b0\u05e9\u05c1\u05b5\u05e8\u05b5\u05d1\u05b0\u05d9\u05b8\u05d4 (l\u00ffsherevyah khashavyah, \u201cto Sherebiah Hashabiah\u201d) of the MT.
tn Or \u201crelatives\u201d; or \u201ccolleagues\u201d (cf. NLT \u201cten other priests\u201d)."}, {"pk": 2836966, "translation": "NET", "book": 15, "chapter": 8, "verse": 25, "text": "and I weighed out to them the silver, the gold, and the vessels intended for the temple of our God \u2014 items that the king, his advisers, his officials, and all Israel who were present had contributed."}, {"pk": 2836967, "translation": "NET", "book": 15, "chapter": 8, "verse": 26, "text": "I weighed out to them 650 talents of silver, silver vessels worth 100 talents, 100 talents of gold,", "comment": "tn Possibly \u201c100 silver vessels worth [?] talents\u201d or \u201csilver vessels weighing 100 talents.\u201d
tn Heb \u201cupon their hand.\u201d"}, {"pk": 2836968, "translation": "NET", "book": 15, "chapter": 8, "verse": 27, "text": "20 gold bowls worth 1,000 darics, and two exquisite vessels of gleaming bronze, as valuable as gold."}, {"pk": 2836969, "translation": "NET", "book": 15, "chapter": 8, "verse": 28, "text": "Then I said to them, \u201cYou are holy to the LORD, just as these vessels are holy. The silver and the gold are a voluntary offering to the LORD, the God of your fathers."}, {"pk": 2836970, "translation": "NET", "book": 15, "chapter": 8, "verse": 29, "text": "Be careful with them and protect them, until you weigh them out before the leading priests and the Levites and the family leaders of Israel in Jerusalem, in the storerooms of the temple of the LORD.\u201d", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2836971, "translation": "NET", "book": 15, "chapter": 8, "verse": 30, "text": "Then the priests and the Levites took charge of the silver, the gold, and the vessels that had been weighed out, to transport them to Jerusalem to the temple of our God.", "comment": "tn Heb \u201creceived.\u201d"}, {"pk": 2836972, "translation": "NET", "book": 15, "chapter": 8, "verse": 31, "text": "On the twelfth day of the first month we began traveling from the Ahava Canal to go to Jerusalem. The hand of our God was on us, and he delivered us from our enemy and from bandits along the way.", "comment": "tn Heb \u201cfrom the hand of the enemy and the one who lies in wait.\u201d Some modern English versions render the latter phrase as \u201cambushes\u201d (cf. NASB, NRSV)."}, {"pk": 2836973, "translation": "NET", "book": 15, "chapter": 8, "verse": 32, "text": "So we came to Jerusalem, and we stayed there for three days."}, {"pk": 2836974, "translation": "NET", "book": 15, "chapter": 8, "verse": 33, "text": "On the fourth day we weighed out the silver, the gold, and the vessels in the house of our God into the care of Meremoth son of Uriah, the priest, and Eleazar son of Phinehas, who were accompanied by Jozabad son of Jeshua and Noadiah son of Binnui, who were Levites.", "comment": "tn Heb \u201cupon the hand of.\u201d"}, {"pk": 2836975, "translation": "NET", "book": 15, "chapter": 8, "verse": 34, "text": "Everything was verified by number and by weight, and the total weight was written down at that time.", "comment": "tn The words \u201ceverything was verified\u201d are not in the Hebrew text but have been supplied in the translation for clarity."}, {"pk": 2836976, "translation": "NET", "book": 15, "chapter": 8, "verse": 35, "text": "The exiles who were returning from the captivity offered burnt offerings to the God of Israel \u2014 twelve bulls for all Israel, ninety-six rams, seventy-seven male lambs, along with twelve male goats as a sin offering. All this was a burnt offering to the LORD."}, {"pk": 2836977, "translation": "NET", "book": 15, "chapter": 8, "verse": 36, "text": "Then they presented the decrees of the king to the king\u2019s satraps and to the governors of Trans-Euphrates, who gave help to the people and to the temple of God."}, {"pk": 2836978, "translation": "NET", "book": 15, "chapter": 9, "verse": 1, "text": "Now when these things had been completed, the leaders approached me and said, \u201cThe people of Israel, the priests, and the Levites have not separated themselves from the local residents who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.", "comment": "tn Heb \u201cthe peoples of the lands.\u201d So also in v. 2."}, {"pk": 2836979, "translation": "NET", "book": 15, "chapter": 9, "verse": 2, "text": "Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this!\u201d", "comment": "tn Heb \u201cthe holy seed,\u201d referring to the Israelites as God\u2019s holy people."}, {"pk": 2836980, "translation": "NET", "book": 15, "chapter": 9, "verse": 3, "text": "When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated."}, {"pk": 2836981, "translation": "NET", "book": 15, "chapter": 9, "verse": 4, "text": "Everyone who held the words of the God of Israel in awe gathered around me because of the unfaithful acts of the people of the exile. Devastated, I continued to sit there until the evening offering.", "comment": "tn Heb \u201cwho trembled at the words of the God of Israel.\u201d
tn Heb \u201cthe exile\u201d; the words \u201cthe people\u201d are not in the Hebrew text, but are supplied in the translation for clarity."}, {"pk": 2836982, "translation": "NET", "book": 15, "chapter": 9, "verse": 5, "text": "At the time of the evening offering I got up from my self-abasement, with my tunic and robe torn, and then dropped to my knees and spread my hands to the LORD my God.", "comment": "tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting."}, {"pk": 2836983, "translation": "NET", "book": 15, "chapter": 9, "verse": 6, "text": "I prayed, \u201cO my God, I am ashamed and embarrassed to lift my face to you, my God! For our iniquities have climbed higher than our heads, and our guilt extends to the heavens.", "comment": "tn Heb \u201cI said.\u201d"}, {"pk": 2836984, "translation": "NET", "book": 15, "chapter": 9, "verse": 7, "text": "From the days of our fathers until this very day our guilt has been great. Because of our iniquities we, along with our kings and priests, have been delivered over by the local kings to sword, captivity, plunder, and embarrassment \u2014 right up to the present time.", "comment": "tn Heb \u201cthe kings of the lands.\u201d
tc The MT lacks \u201cand\u201d here, but see the LXX and Vulgate."}, {"pk": 2836985, "translation": "NET", "book": 15, "chapter": 9, "verse": 8, "text": "\u201cBut now briefly we have received mercy from the LORD our God, in that he has left us a remnant and has given us a secure position in his holy place. Thus our God has enlightened our eyes and has given us a little relief in our time of servitude.", "comment": "tn Heb \u201ca peg\u201d or \u201ctent peg.\u201d The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.
tn Heb \u201cto cause our eyes to shine.\u201d The expression is a figure of speech for \u201cto revive.\u201d See DCH 1:160 s.v. \u05d0\u05d5\u05e8 Hi.7.
tn Heb \u201caccording to a little moment.\u201d"}, {"pk": 2836986, "translation": "NET", "book": 15, "chapter": 9, "verse": 9, "text": "Although we are slaves, our God has not abandoned us in our servitude. He has extended kindness to us in the sight of the kings of Persia, in that he has revived us to restore the temple of our God and to raise up its ruins and to give us a protective wall in Judah and Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cto cause to stand.\u201d
tn Heb \u201chas granted us reviving.\u201d"}, {"pk": 2836987, "translation": "NET", "book": 15, "chapter": 9, "verse": 10, "text": "\u201cAnd now what are we able to say after this, our God? For we have forsaken your commandments"}, {"pk": 2836988, "translation": "NET", "book": 15, "chapter": 9, "verse": 11, "text": "which you commanded us through your servants the prophets with these words: \u2018The land that you are entering to possess is a land defiled by the impurities of the local residents! With their abominations they have filled it from one end to the other with their filthiness.", "comment": "tn Heb \u201cthrough your servants the prophets, saying.\u201d
tn Heb \u201cthe peoples of the lands.\u201d"}, {"pk": 2836989, "translation": "NET", "book": 15, "chapter": 9, "verse": 12, "text": "Therefore do not give your daughters in marriage to their sons, and do not take their daughters in marriage for your sons. Do not ever seek their peace or welfare, so that you may be strong and may eat the good of the land and may leave it as an inheritance for your children forever.\u2019", "comment": "tn Heb \u201csons\u201d; cf. KJV, NAB, NIV, NLT \u201cchildren\u201d; NCV, TEV \u201cdescendants.\u201d"}, {"pk": 2836990, "translation": "NET", "book": 15, "chapter": 9, "verse": 13, "text": "\u201cEverything that has happened to us has come about because of our wicked actions and our great guilt. Even so, our God, you have exercised restraint toward our iniquities and have given us a remnant such as this.", "comment": "tn Heb \u201cheld back downwards from\u201d; KJV \u201chast punished us less than our iniquities deserve\u201d (NIV, NRSV, NLT all similar)."}, {"pk": 2836991, "translation": "NET", "book": 15, "chapter": 9, "verse": 14, "text": "Shall we once again break your commandments and intermarry with these abominable peoples? Would you not be so angered by us that you would wipe us out, with no survivor or remnant?"}, {"pk": 2836992, "translation": "NET", "book": 15, "chapter": 9, "verse": 15, "text": "O LORD God of Israel, you are righteous, for we are left as a remnant this day. Indeed, we stand before you in our guilt. However, because of this guilt no one can really stand before you.\u201d", "comment": "tn Heb \u201cthis\u201d; the referent (the guilt mentioned previously) has been specified in the translation for clarity."}, {"pk": 2836993, "translation": "NET", "book": 15, "chapter": 10, "verse": 1, "text": "While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites \u2014 men, women, and children alike \u2014 gathered around him. The people wept loudly.", "comment": "tn Heb \u201cwith much weeping.\u201d"}, {"pk": 2836994, "translation": "NET", "book": 15, "chapter": 10, "verse": 2, "text": "Then Shecaniah son of Jehiel, from the descendants of Elam, addressed Ezra: \u201cWe have been unfaithful to our God by marrying foreign women from the local peoples. Nonetheless, there is still hope for Israel in this regard.", "comment": "tn Heb \u201cin that we have given a dwelling to.\u201d So also in vv. 14, 17, 18.
tn Heb \u201cupon this.\u201d
tc The translation reads with the Qere, many medieval Hebrew MSS, the LXX, the Syriac Peshitta, and Vulgate \u05e2\u05b5\u05d9\u05dc\u05b8\u05dd (\u2019elam, \u201cElam\u201d) rather than the reading \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u2019olam, \u201ceternity\u201d) found in the MT.
tn Heb \u201cthe peoples of the lands.\u201d"}, {"pk": 2836995, "translation": "NET", "book": 15, "chapter": 10, "verse": 3, "text": "Therefore let us enact a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, and that of those who respect the commandments of our God. And let it be done according to the law.", "comment": "tn Heb \u201cwho tremble at\u201d; NAB, NIV \u201cwho fear.\u201d
tn Heb \u201ccut.\u201d
tn The MT vocalizes this word as a plural, which could be understood as a reference to God. But the context seems to suggest that a human lord is intended. The apparatus of BHS suggests repointing the word as a singular (\u201cmy lord\u201d), but this is unnecessary. The plural (\u201cmy lords\u201d) can be understood in an honorific sense even when a human being is in view. Most English versions regard this as a reference to Ezra, so the present translation supplies \u201cyour\u201d before \u201ccounsel\u201d to make this clear."}, {"pk": 2836996, "translation": "NET", "book": 15, "chapter": 10, "verse": 4, "text": "Get up, for this matter concerns you. We are with you, so be strong and act decisively!\u201d"}, {"pk": 2836997, "translation": "NET", "book": 15, "chapter": 10, "verse": 5, "text": "So Ezra got up and made the leading priests and Levites and all Israel take an oath to carry out this plan. And they all took a solemn oath.", "comment": "tn Heb \u201cto do according to this plan.\u201d"}, {"pk": 2836998, "translation": "NET", "book": 15, "chapter": 10, "verse": 6, "text": "Then Ezra got up from in front of the temple of God and went to the room of Jehohanan son of Eliashib. While he stayed there, he did not eat food or drink water, for he was in mourning over the infidelity of the exiles.", "comment": "tc The translation reads \u05d5\u05b7\u05d9\u05bc\u05b8\u05dc\u05b6\u05df (vayyalen, \u201cand he stayed\u201d) rather than the reading \u05d5\u05b7\u05d9\u05bc\u05b5\u05dc\u05b6\u05da\u05b0 (vayyelekh, \u201cand he went\u201d) of the MT. Cf. the LXX."}, {"pk": 2836999, "translation": "NET", "book": 15, "chapter": 10, "verse": 7, "text": "A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cvoice.\u201d
tn Heb \u201cthey sent.\u201d"}, {"pk": 2837000, "translation": "NET", "book": 15, "chapter": 10, "verse": 8, "text": "Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles."}, {"pk": 2837001, "translation": "NET", "book": 15, "chapter": 10, "verse": 9, "text": "All the men of Judah and Benjamin were gathered in Jerusalem within the three days. (It was in the ninth month, on the twentieth day of that month.) All the people sat in the square at the temple of God, trembling because of this matter and because of the rains."}, {"pk": 2837002, "translation": "NET", "book": 15, "chapter": 10, "verse": 10, "text": "Then Ezra the priest stood up and said to them, \u201cYou have behaved in an unfaithful manner by taking foreign wives! This has contributed to the guilt of Israel."}, {"pk": 2837003, "translation": "NET", "book": 15, "chapter": 10, "verse": 11, "text": "Now give praise to the LORD God of your fathers, and do his will. Separate yourselves from the local residents and from these foreign wives.\u201d", "comment": "tn Heb \u201cthe peoples of the land.\u201d"}, {"pk": 2837004, "translation": "NET", "book": 15, "chapter": 10, "verse": 12, "text": "All the assembly replied in a loud voice: \u201cWe will do just as you have said!", "comment": "tn Heb \u201cthus according to your word [singular = Qere] concerning us, to do.\u201d"}, {"pk": 2837005, "translation": "NET", "book": 15, "chapter": 10, "verse": 13, "text": "However, the people are numerous and it is the rainy season. We are unable to stand here outside. Furthermore, this business cannot be resolved in a day or two, for we have sinned greatly in this matter.", "comment": "tn Heb \u201cthe time [is] rain showers.\u201d"}, {"pk": 2837006, "translation": "NET", "book": 15, "chapter": 10, "verse": 14, "text": "Let our leaders take steps on behalf of all the assembly. Let all those in our towns who have married foreign women come at an appointed time, and with them the elders of each town and its judges, until the hot anger of our God is turned away from us in this matter.\u201d", "comment": "tn Heb \u201cstand.\u201d"}, {"pk": 2837007, "translation": "NET", "book": 15, "chapter": 10, "verse": 15, "text": "Only Jonathan son of Asahel and Jahzeiah son of Tikvah were against this, assisted by Meshullam and Shabbethai the Levite.", "comment": "tn Heb \u201cstood.\u201d"}, {"pk": 2837008, "translation": "NET", "book": 15, "chapter": 10, "verse": 16, "text": "So the exiles proceeded accordingly. Ezra the priest separated out by name men who were leaders in their family groups. They sat down to consider this matter on the first day of the tenth month,", "comment": "tc The translation reads the Hiphil singular \u05d5\u05b7\u05d9\u05bc\u05b7\u05d1\u05b0\u05d3\u05bc\u05b5\u05dc \u05dc\u05d5\u05b9 (vayyavdel lo, \u201cseparated for himself\u201d) rather than the Niphal plural \u05d5\u05b7\u05d9\u05bc\u05b4\u05d1\u05bc\u05b8\u05d3\u05b0\u05dc\u05d5\u05bc (vayyibbad\u00fflu, \u201cwere separated\u201d) of the MT.
tn Heb \u201cthe heads of the fathers, to the house of their fathers, and all of them by name.\u201d"}, {"pk": 2837009, "translation": "NET", "book": 15, "chapter": 10, "verse": 17, "text": "and on the first day of the first month they finished considering all the men who had married foreign wives."}, {"pk": 2837010, "translation": "NET", "book": 15, "chapter": 10, "verse": 18, "text": "It was determined that from the descendants of the priests, the following had taken foreign wives: from the descendants of Jeshua son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah.", "comment": "tn Heb \u201cfound.\u201d"}, {"pk": 2837011, "translation": "NET", "book": 15, "chapter": 10, "verse": 19, "text": "(They gave their word to send away their wives; their guilt offering was a ram from the flock for their guilt.)", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2837012, "translation": "NET", "book": 15, "chapter": 10, "verse": 20, "text": "From the descendants of Immer: Hanani and Zebadiah."}, {"pk": 2837013, "translation": "NET", "book": 15, "chapter": 10, "verse": 21, "text": "From the descendants of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah."}, {"pk": 2837014, "translation": "NET", "book": 15, "chapter": 10, "verse": 22, "text": "From the descendants of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah."}, {"pk": 2837015, "translation": "NET", "book": 15, "chapter": 10, "verse": 23, "text": "From the Levites: Jozabad, Shimei, Kelaiah (also known as Kelita), Pethahiah, Judah, and Eliezer."}, {"pk": 2837016, "translation": "NET", "book": 15, "chapter": 10, "verse": 24, "text": "From the singers: Eliashib. From the gatekeepers: Shallum, Telem, and Uri."}, {"pk": 2837017, "translation": "NET", "book": 15, "chapter": 10, "verse": 25, "text": "From the Israelites: from the descendants of Parosh: Ramiah, Izziah, Malkijah, Mijamin, Eleazar, Malkijah, and Benaiah."}, {"pk": 2837018, "translation": "NET", "book": 15, "chapter": 10, "verse": 26, "text": "From the descendants of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Elijah."}, {"pk": 2837019, "translation": "NET", "book": 15, "chapter": 10, "verse": 27, "text": "From the descendants of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza."}, {"pk": 2837020, "translation": "NET", "book": 15, "chapter": 10, "verse": 28, "text": "From the descendants of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai."}, {"pk": 2837021, "translation": "NET", "book": 15, "chapter": 10, "verse": 29, "text": "From the descendants of Bani: Meshullam, Malluch, Adaiah, Jashub, Sheal, and Jeremoth."}, {"pk": 2837022, "translation": "NET", "book": 15, "chapter": 10, "verse": 30, "text": "From the descendants of Pahath-Moab: Adna, Kelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh."}, {"pk": 2837023, "translation": "NET", "book": 15, "chapter": 10, "verse": 31, "text": "From the descendants of Harim: Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon,", "comment": "tc The translation reads with many medieval Hebrew MSS and ancient versions \u05d5\u05bc\u05de\u05b4\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (umibb\u00ffne, \u201cand from the sons of\u201d) rather than the reading ubene (\u201cand the sons of\u201d) found in the MT."}, {"pk": 2837024, "translation": "NET", "book": 15, "chapter": 10, "verse": 32, "text": "Benjamin, Malluch, and Shemariah."}, {"pk": 2837025, "translation": "NET", "book": 15, "chapter": 10, "verse": 33, "text": "From the descendants of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei."}, {"pk": 2837026, "translation": "NET", "book": 15, "chapter": 10, "verse": 34, "text": "From the descendants of Bani: Maadai, Amram, Uel,", "comment": "tn The name \u201cBani\u201d appears in both v. 29 and v. 34. One of these names has probably undergone alteration in the transmission process, but it is not clear exactly where the problem lies or how it should be corrected."}, {"pk": 2837027, "translation": "NET", "book": 15, "chapter": 10, "verse": 35, "text": "Benaiah, Bedeiah, Keluhi,"}, {"pk": 2837028, "translation": "NET", "book": 15, "chapter": 10, "verse": 36, "text": "Vaniah, Meremoth, Eliashib,"}, {"pk": 2837029, "translation": "NET", "book": 15, "chapter": 10, "verse": 37, "text": "Mattaniah, Mattenai, and Jaasu."}, {"pk": 2837030, "translation": "NET", "book": 15, "chapter": 10, "verse": 38, "text": "From the descendants of Binnui: Shimei,", "comment": "tc The translation reads \u05d5\u05bc\u05de\u05b4\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d1\u05b4\u05e0\u05bc\u05d5\u05bc\u05d9 (umibb\u00ffney vinnuy, \u201cand from the sons of Binnui\u201d) rather than the reading \u05d5\u05bc\u05d1\u05b8\u05e0\u05b4\u05d9 \u05d5\u05bc\u05d1\u05b4\u05e0\u05bc\u05d5\u05bc\u05d9 (uvani uvinnuy, \u201cand Bani and Binnui\u201d) of the MT."}, {"pk": 2837031, "translation": "NET", "book": 15, "chapter": 10, "verse": 39, "text": "Shelemiah, Nathan, Adaiah,"}, {"pk": 2837032, "translation": "NET", "book": 15, "chapter": 10, "verse": 40, "text": "Machnadebai, Shashai, Sharai,"}, {"pk": 2837033, "translation": "NET", "book": 15, "chapter": 10, "verse": 41, "text": "Azarel, Shelemiah, Shemariah,"}, {"pk": 2837034, "translation": "NET", "book": 15, "chapter": 10, "verse": 42, "text": "Shallum, Amariah, and Joseph."}, {"pk": 2837035, "translation": "NET", "book": 15, "chapter": 10, "verse": 43, "text": "From the descendants of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel, and Benaiah."}, {"pk": 2837036, "translation": "NET", "book": 15, "chapter": 10, "verse": 44, "text": "All these had taken foreign wives, and some of them also had children by these women.", "comment": "tc The final statement in v. 44 is difficult in terms of both its syntax and its meaning. The present translation attempts to make sense of the MT. But the passage may have undergone corruption in the transmission process. One proposal is that the text should be emended to read \u201cand they sent these wives and children away\u201d (cf. NAB, NRSV, TEV, CEV)."}, {"pk": 2837037, "translation": "NET", "book": 16, "chapter": 1, "verse": 1, "text": "These are the words of Nehemiah son of Hacaliah: It so happened that in the month of Kislev, in the twentieth year, I was in Susa the citadel.", "comment": "tn Heb \u201cShushan.\u201d
sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, \u201cEzra wrote his book\u201d (b. Bava Batra 15a). The Gemara then asks and answers, \u201cAnd who finished it? Nehemiah the son of Hacaliah.\u201d Accordingly, the two are joined in the Leningrad Codex (ca. A.D. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS) are based.
sn The name Nehemiah in Hebrew (\u05e0\u05b0\u05d7\u05b6\u05de\u05b0\u05d9\u05b8\u05d4, n\u00ffkhemyah) means \u201cthe LORD comforts.\u201d
tn That is, the twentieth year of King Artaxerxes\u2019 reign (cf. 2:1)."}, {"pk": 2837038, "translation": "NET", "book": 16, "chapter": 1, "verse": 2, "text": "Hanani, who was one of my relatives, along with some of the men from Judah, came to me, and I asked them about the Jews who had escaped and had survived the exile, and about Jerusalem.", "comment": "tn Heb \u201cbrothers.\u201d
tn The Hebrew text does not include the words \u201cto me\u201d; these words were supplied in the translation for the sake of clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2837039, "translation": "NET", "book": 16, "chapter": 1, "verse": 3, "text": "They said to me, \u201cThe remnant that remains from the exile there in the province are experiencing considerable adversity and reproach. The wall of Jerusalem lies breached, and its gates have been burned down!\u201d", "comment": "tn Heb \u201chave been burned with fire\u201d (so also in Neh 2:17). The expression \u201cburned with fire\u201d is redundant in contemporary English; the translation uses \u201cburned down\u201d for stylistic reasons.
tn Heb \u201cgreat.\u201d"}, {"pk": 2837040, "translation": "NET", "book": 16, "chapter": 1, "verse": 4, "text": "When I heard these things I sat down abruptly, crying and mourning for several days. I continued fasting and praying before the God of heaven.", "comment": "tn Heb \u201csat down.\u201d Context suggests that this was a rather sudden action, resulting from the emotional shock of the unpleasant news, so \u201cabruptly\u201d has been supplied in the present translation."}, {"pk": 2837041, "translation": "NET", "book": 16, "chapter": 1, "verse": 5, "text": "Then I said, \u201cPlease, O LORD God of heaven, great and awesome God, who keeps his loving covenant with those who love him and obey his commandments,", "comment": "tn Heb \u201ckeep.\u201d The Hebrew verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar, \u201cto observe; to keep\u201d) is often used as an idiom that means \u201cto obey\u201d the commandments of God (e.g., Exod 20:6; Deut 5:16; 23:24; 29:8; Judg 2:22; 1 Kgs 2:43; 11:11; Ps 119:8, 17, 34; Jer 35:18; Ezek 17:14; Amos 2:4). See BDB 1036 s.v. 3.c.
tn Heb \u201cthe covenant and loyal love.\u201d The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (\u201cloyal love\u201d = loving). Alternately, the first might function adjectivally and the second noun function as the noun: \u201ccovenant and loyal love\u201d = covenant fidelity (see Neh 9:32)."}, {"pk": 2837042, "translation": "NET", "book": 16, "chapter": 1, "verse": 6, "text": "may your ear be attentive and your eyes be open to hear the prayer of your servant that I am praying to you today throughout both day and night on behalf of your servants the Israelites. I am confessing the sins of the Israelites that we have committed against you \u2014 both I myself and my family have sinned.", "comment": "tn Heb \u201chave sinned.\u201d For stylistic reasons \u2013 to avoid redundancy in English \u2013 this was translated as \u201ccommitted.\u201d
tn Heb \u201cthe house of my father.\u201d"}, {"pk": 2837043, "translation": "NET", "book": 16, "chapter": 1, "verse": 7, "text": "We have behaved corruptly against you, not obeying the commandments, the statutes, and the judgments that you commanded your servant Moses."}, {"pk": 2837044, "translation": "NET", "book": 16, "chapter": 1, "verse": 8, "text": "Please recall the word you commanded your servant Moses: \u2018If you act unfaithfully, I will scatter you among the nations.", "comment": "tn Heb \u201cpeoples.\u201d"}, {"pk": 2837045, "translation": "NET", "book": 16, "chapter": 1, "verse": 9, "text": "But if you repent and obey my commandments and do them, then even if your dispersed people are in the most remote location, I will gather them from there and bring them to the place I have chosen for my name to reside.\u2019", "comment": "tn Heb \u201cat the end of the heavens.\u201d
tn Heb \u201cturn to me.\u201d
tn Heb \u201ckeep.\u201d See the note on the word \u201cobey\u201d in Neh 1:5."}, {"pk": 2837046, "translation": "NET", "book": 16, "chapter": 1, "verse": 10, "text": "They are your servants and your people, whom you have redeemed by your mighty strength and by your powerful hand."}, {"pk": 2837047, "translation": "NET", "book": 16, "chapter": 1, "verse": 11, "text": "Please, O Lord, listen attentively to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect to your name. Grant your servant success today and show compassion to me in the presence of this man.\u201d Now I was cupbearer for the king.", "comment": "tn Heb \u201cgrant compassion.\u201d The words \u201cto me\u201d are supplied in the translation for the sake of smoothness and style in English.
tn The vav (\u05d5) on \u05d5\u05b7\u05d0\u05b2\u05e0\u05b4\u05d9 (va\u2019ani, \u201cNow, I\u201d) introduces a disjunctive parenthetical clause that provides background information to the reader.
tn The interjection \u05d0\u05b8\u05e0\u05bc\u05b8\u05d0 (\u2019anna\u2019) is an emphatic term of entreaty: \u201cplease!\u201d (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations (2 Kgs 20:3 = Isa 38:3; Pss 116:4; 118:25; Jonah 1:14; 4:2) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God (Exod 32:31; Dan 9:4; Neh 1:5, 11).
tn Heb \u201clet your ear be attentive.\u201d
tn Heb \u201cfear.\u201d"}, {"pk": 2837048, "translation": "NET", "book": 16, "chapter": 2, "verse": 1, "text": "Then in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was brought to me, I took the wine and gave it to the king. Previously I had not been depressed in the king\u2019s presence.", "comment": "tc The translation reads with the LXX \u05d5\u05b0\u05d9\u05b7\u05d9\u05b4\u05df \u05dc\u05b0\u05e4\u05b8\u05e0\u05b7\u05d9 (v\u00ffyayin l\u00fffanay, \u201cand wine before me\u201d) rather than \u05d9\u05b7\u05d9\u05b4\u05df \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5 (yayin l\u00fffanayv, \u201cwine before him\u201d) of the MT. The initial vav (\u05d5) on original \u05d5\u05b0\u05d9\u05b7\u05d9\u05b4\u05df probably dropped out due to haplograpy or orthographic confusion with the two yods (\u05d9) which follow. The final vav on \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5 in the MT was probably added due to dittography with the vav on the immediately following word.
tc The translation reads \u05dc\u05b0\u05e4\u05b8\u05e0\u05b5\u05d9\u05dd (l\u00fffanim, \u201cformerly\u201d) rather than \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5 (l\u00fffanayv, \u201cto his face\u201d) of the MT. The MT seems to suggest that Nehemiah was not sad before the king, which is contrary to what follows.
tn Or \u201cshowed him a sullen face.\u201d See HALOT 1251 s.v. \u05e8\u05b7\u05e2, \u05e8\u05b8\u05e2 9.
tn This expression is either to be inferred from the context, or perhaps one should read \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5 (l\u00fffanayv, \u201cbefore him\u201d; cf. the MT) in addition to \u05dc\u05b0\u05e4\u05b8\u05e0\u05b4\u05d9\u05dd (l\u00fffanim, \u201cformerly\u201d). See preceding note on the word \u201cpreviously.\u201d"}, {"pk": 2837049, "translation": "NET", "book": 16, "chapter": 2, "verse": 2, "text": "So the king said to me, \u201cWhy do you appear to be depressed when you aren\u2019t sick? What can this be other than sadness of heart?\u201d This made me very fearful."}, {"pk": 2837050, "translation": "NET", "book": 16, "chapter": 2, "verse": 3, "text": "I replied to the king, \u201cO king, live forever! Why would I not appear dejected when the city with the graves of my ancestors lies desolate and its gates destroyed by fire?\u201d", "comment": "tn Heb \u201cdevoured\u201d or \u201ceaten\u201d (so also in Neh 2:13).
tn Heb \u201cfathers\u201d (also in v. 5)."}, {"pk": 2837051, "translation": "NET", "book": 16, "chapter": 2, "verse": 4, "text": "The king responded, \u201cWhat is it you are seeking?\u201d Then I quickly prayed to the God of heaven", "comment": "tn Heb \u201csaid to me.\u201d"}, {"pk": 2837052, "translation": "NET", "book": 16, "chapter": 2, "verse": 5, "text": "and said to the king, \u201cIf the king is so inclined and if your servant has found favor in your sight, dispatch me to Judah, to the city with the graves of my ancestors, so that I can rebuild it.\u201d", "comment": "tn Heb \u201cIf upon the king it is good.\u201d So also in v. 7."}, {"pk": 2837053, "translation": "NET", "book": 16, "chapter": 2, "verse": 6, "text": "Then the king, with his consort sitting beside him, replied, \u201cHow long would your trip take, and when would you return?\u201d Since the king was amenable to dispatching me, I gave him a time.", "comment": "tn Or \u201cqueen,\u201d so most English versions (cf. HALOT 1415 s.v. \u05e9\u05c1\u05b5\u05d2\u05b7\u05dc); TEV \u201cempress.\u201d
tn Heb \u201cIt was good before the king and he sent me.\u201d"}, {"pk": 2837054, "translation": "NET", "book": 16, "chapter": 2, "verse": 7, "text": "I said to the king, \u201cIf the king is so inclined, let him give me letters for the governors of Trans-Euphrates that will enable me to travel safely until I reach Judah,", "comment": "tn Heb \u201cacross the river,\u201d here and often elsewhere in the Book of Nehemiah."}, {"pk": 2837055, "translation": "NET", "book": 16, "chapter": 2, "verse": 8, "text": "and a letter for Asaph the keeper of the king\u2019s nature preserve, so that he will give me timber for beams for the gates of the fortress adjacent to the temple and for the city wall and for the house to which I go.\u201d So the king granted me these requests, for the good hand of my God was on me.", "comment": "tn Or \u201cforest.\u201d So HALOT 963 s.v. \u05e4\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05e1 2.
tc One medieval Hebrew MS, the Syriac Peshitta, Vulgate, and the Arabic read here the plural \u05d5\u05bc\u05dc\u05b0\u05d7\u05d5\u05b9\u05de\u05d5\u05b9\u05ea (ul\u00ffkhomot, \u201cwalls\u201d) against the singular \u05d5\u05bc\u05dc\u05b0\u05d7\u05d5\u05b9\u05de\u05b7\u05ea (ul\u00ffkhomat) in the MT. The plural holem vav (\u05d5\u05b9) might have dropped out due to dittography or the plural form might have been written defectively.
tn The Hebrew text does not include the expression \u201cthese requests,\u201d but it is implied."}, {"pk": 2837056, "translation": "NET", "book": 16, "chapter": 2, "verse": 9, "text": "Then I went to the governors of Trans-Euphrates, and I presented to them the letters from the king. The king had sent with me officers of the army and horsemen."}, {"pk": 2837057, "translation": "NET", "book": 16, "chapter": 2, "verse": 10, "text": "When Sanballat the Horonite and Tobiah the Ammonite official heard all this, they were very displeased that someone had come to seek benefit for the Israelites.", "comment": "tn Heb \u201cservant\u201d (so KJV, ASV; NAB \u201cslave\u201d; NCV \u201cofficer.\u201d This phrase also occurs in v. 19."}, {"pk": 2837058, "translation": "NET", "book": 16, "chapter": 2, "verse": 11, "text": "So I came to Jerusalem. When I had been there for three days,", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2837059, "translation": "NET", "book": 16, "chapter": 2, "verse": 12, "text": "I got up during the night, along with a few men who were with me. But I did not tell anyone what my God was putting on my heart to do for Jerusalem. There were no animals with me, except for the one I was riding.", "comment": "tn Heb \u201cthe animal.\u201d"}, {"pk": 2837060, "translation": "NET", "book": 16, "chapter": 2, "verse": 13, "text": "I proceeded through the Valley Gate by night, in the direction of the Well of the Dragons and the Dung Gate, inspecting the walls of Jerusalem that had been breached and its gates that had been destroyed by fire.", "comment": "tn Or \u201cRubbish Gate\u201d (so TEV); NASB \u201cRefuse Gate\u201d; NCV \u201cTrash Gate\u201d; CEV \u201cGarbage Gate.\u201d
tc For the MT reading \u05e9\u05c2\u05b9\u05d1\u05b5\u05e8 (sover, \u201cinspecting\u201d) the LXX erroneously has \u05e9\u05c1\u05b9\u05d1\u05b5\u05e8 (shover, \u201cbreaking\u201d). However, further destruction of Jerusalem\u2019s walls was obviously not a part of Nehemiah\u2019s purpose.
tn Or \u201cWell of the Serpents\u201d; or \u201cWell of the Jackals\u201d (cf. ASV, NIV, NLT)."}, {"pk": 2837061, "translation": "NET", "book": 16, "chapter": 2, "verse": 14, "text": "I passed on to the Gate of the Well and the King\u2019s Pool, where there was not enough room for my animal to pass with me."}, {"pk": 2837062, "translation": "NET", "book": 16, "chapter": 2, "verse": 15, "text": "I continued up the valley during the night, inspecting the wall. Then I turned back and came to the Valley Gate, and so returned."}, {"pk": 2837063, "translation": "NET", "book": 16, "chapter": 2, "verse": 16, "text": "The officials did not know where I had gone or what I had been doing, for up to this point I had not told any of the Jews or the priests or the nobles or the officials or the rest of the workers."}, {"pk": 2837064, "translation": "NET", "book": 16, "chapter": 2, "verse": 17, "text": "Then I said to them, \u201cYou see the problem that we have: Jerusalem is desolate and its gates are burned. Come on! Let\u2019s rebuild the wall of Jerusalem so that this reproach will not continue.\u201d"}, {"pk": 2837065, "translation": "NET", "book": 16, "chapter": 2, "verse": 18, "text": "Then I related to them how the good hand of my God was on me and what the king had said to me. Then they replied, \u201cLet\u2019s begin rebuilding right away!\u201d So they readied themselves for this good project.", "comment": "tn Heb \u201cthe words of the king which he had spoken to me.\u201d
tn Heb \u201cArise! Let us rebuild!\u201d
tn Heb \u201cstrengthened their hands.\u201d"}, {"pk": 2837066, "translation": "NET", "book": 16, "chapter": 2, "verse": 19, "text": "But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard all this, they derided us and expressed contempt toward us. They said, \u201cWhat is this you are doing? Are you rebelling against the king?\u201d", "comment": "tn The Hebrew text does not include the words \u201call this,\u201d but they have been added in the translation for clarity."}, {"pk": 2837067, "translation": "NET", "book": 16, "chapter": 2, "verse": 20, "text": "I responded to them by saying, \u201cThe God of heaven will prosper us. We his servants will start the rebuilding. But you have no just or ancient right in Jerusalem.\u201d", "comment": "tn Heb \u201cportion or right or remembrance.\u201d The expression is probably a hendiatris: The first two nouns retain their full nominal function, while the third noun functions adjectivally (\u201cright or remembrance\u201d = \u201cancient right\u201d).
tn Heb \u201cwill arise and build.\u201d The idiom \u201carise and\u2026\u201d means to begin the action described by the second verb."}, {"pk": 2837068, "translation": "NET", "book": 16, "chapter": 3, "verse": 1, "text": "Then Eliashib the high priest and his priestly colleagues arose and built the Sheep Gate. They dedicated it and erected its doors, working as far as the Tower of the Hundred and the Tower of Hananel.", "comment": "tn Or \u201cconsecrated\u201d (so NASB, NRSV); KJV, ASV \u201csanctified\u201d; NCV \u201cgave it to the Lord\u2019s service.\u201d
tn Heb \u201chis brothers the priests.\u201d
tc The MT adds \u05e7\u05b4\u05d3\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05d4\u05d5\u05bc (qidshuhu, \u201cthey sanctified it\u201d). This term is repeated from the first part of the verse, probably as an intentional scribal addition to harmonize this statement with the preceding parallel statement.
tc The translation reads \u05d5\u05b0\u05e2\u05b7\u05d3 (v\u00ff\u2019ad, \u201cand unto\u201d) rather than the MT reading \u05e2\u05b7\u05d3 (ad, \u201cunto\u201d). The original vav (\u05d5) was probably dropped accidentally due to haplography with the final vav on the immediately preceding word in the MT."}, {"pk": 2837069, "translation": "NET", "book": 16, "chapter": 3, "verse": 2, "text": "The men of Jericho built adjacent to it, and Zaccur son of Imri built adjacent to them.", "comment": "map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Heb \u201cit.\u201d"}, {"pk": 2837070, "translation": "NET", "book": 16, "chapter": 3, "verse": 3, "text": "The sons of Hassenaah rebuilt the Fish Gate. They laid its beams and positioned its doors, its bolts, and its bars."}, {"pk": 2837071, "translation": "NET", "book": 16, "chapter": 3, "verse": 4, "text": "Meremoth son of Uriah, the son of Hakoz, worked on the section adjacent to them. Meshullam son of Berechiah the son of Meshezabel worked on the section next to them. And Zadok son of Baana worked on the section adjacent to them."}, {"pk": 2837072, "translation": "NET", "book": 16, "chapter": 3, "verse": 5, "text": "The men of Tekoa worked on the section adjacent to them, but their town leaders would not assist with the work of their master.", "comment": "tn The plural form \u05d0\u05b2\u05d3\u05b9\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd (\u2019adonehem, \u201clords\u201d) is probably a plural of majesty referring to Nehemiah (e.g., Isa 19:4; see GKC 399 \u00a7124.i). However, some English versions take the plural to refer to the \u201csupervisors\u201d (NIV, NCV, TEV) and others to \u201ctheir Lord\u201d (KJV, NRSV).
tn Heb \u201cbring their neck.\u201d
tn Heb \u201ctheir nobles.\u201d"}, {"pk": 2837073, "translation": "NET", "book": 16, "chapter": 3, "verse": 6, "text": "Joiada son of Paseah and Meshullam son of Besodeiah worked on the Jeshanah Gate. They laid its beams and positioned its doors, its bolts, and its bars.", "comment": "tn Or \u201cthe Old Gate\u201d (cf. KJV, ASV, NASB, NCV, NRSV, NLT)."}, {"pk": 2837074, "translation": "NET", "book": 16, "chapter": 3, "verse": 7, "text": "Adjacent to them worked Melatiah the Gibeonite and Jadon the Meronothite, who were men of Gibeon and Mizpah. These towns were under the jurisdiction of the governor of Trans-Euphrates.", "comment": "tn Heb \u201cto the seat.\u201d"}, {"pk": 2837075, "translation": "NET", "book": 16, "chapter": 3, "verse": 8, "text": "Uzziel son of Harhaiah, a member of the goldsmiths\u2019 guild, worked on the section adjacent to him. Hananiah, a member of the perfumers\u2019 guild, worked on the section adjacent to him. They plastered the city wall of Jerusalem as far as the Broad Wall.", "comment": "tc Assuming that the MT reading \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b7\u05d6\u05b0\u05d1\u05d5\u05bc (vayya\u2019azvu) is related to the root \u05e2\u05b8\u05d6\u05b7\u05d1 I (\u201cto abandon\u201d) \u2013 which makes little sense contextually \u2013 some interpreters emend the MT to \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b7\u05d6\u05b0\u05e8\u05d5\u05bc (vayya\u2019azru, \u201cthey aided\u201d), as suggested by the editors of BHS. However, it is better to relate this term to the root II \u05e2\u05b8\u05d6\u05b7\u05d1 meaning \u201cto restore; to repair\u201d (BDB 738 s.v. II \u05e2\u05b8\u05d6\u05b7\u05d1) or \u201cto plaster\u201d (HALOT 807 s.v. II \u05e2\u05d6\u05d1 qal.1). This homonymic root is rare, appearing elsewhere only in Exod 23:5 and Job 9:27, where it means \u201cto restore; to put in order\u201d (HALOT 807-8 s.v. II \u05e2\u05d6\u05d1 qal.2). The related Mishnaic Hebrew noun \u05de\u05e2\u05d6\u05d9\u05d1\u05d4 refers to a \u201cplastered floor.\u201d This Hebrew root is probably related to the cognate Ugaritic, Old South Arabic and Sabean verbs that mean \u201cto restore\u201d and \u201cto prepare; to lay\u201d (see BDB 738 s.v.; HALOT 807 s.v.). Some scholars in the nineteenth century suggested that this term be nuanced \u201cpaved.\u201d However, most modern English versions have \u201crestored\u201d (so NAB, NASB, NIV, NRSV) or \u201crebuilt\u201d (so NCV, CEV).
tn Heb \u201c[the city wall of] Jerusalem.\u201d The term \u201cJerusalem\u201d probably functions as a metonymy of association for the city wall of Jerusalem. Accordingly, the phrase \u201cthe city wall of\u201d has been supplied in the translation to clarify this figurative expression.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2837076, "translation": "NET", "book": 16, "chapter": 3, "verse": 9, "text": "Rephaiah son of Hur, head of a half-district of Jerusalem, worked on the section adjacent to them."}, {"pk": 2837077, "translation": "NET", "book": 16, "chapter": 3, "verse": 10, "text": "Jedaiah son of Harumaph worked on the section adjacent to them opposite his house, and Hattush son of Hashabneiah worked on the section adjacent to him.", "comment": "tc The translation reads \u05e0\u05b6\u05d2\u05b6\u05d3 (neged, \u201cbefore\u201d) with a few medieval Hebrew MSS, some MSS of the LXX, the Syriac Peshitta, and the Vulgate, rather than \u05d5\u05b0\u05e0\u05b6\u05d2\u05b6\u05d3 (v\u00ffneged, \u201cand before\u201d) of the MT."}, {"pk": 2837078, "translation": "NET", "book": 16, "chapter": 3, "verse": 11, "text": "Malkijah son of Harim and Hasshub son of Pahath-Moab worked on another section and the Tower of the Fire Pots."}, {"pk": 2837079, "translation": "NET", "book": 16, "chapter": 3, "verse": 12, "text": "Shallum son of Hallohesh, head of a half-district of Jerusalem, worked on the section adjacent to him, assisted by his daughters.", "comment": "tc The reference to daughters, while not impossible, is odd in light of the cultural improbability that young women would participate in the strenuous labor of rebuilding city walls. All other such references in the Book of Nehemiah presuppose male laborers. Not surprisingly, some scholars suspect a textual problem. One medieval Hebrew MS and the Syriac Peshitta read \u05d5\u05bc\u05d1\u05b8\u05e0\u05b8\u05d9\u05d5 (uvanayv, \u201cand his sons\u201d) rather than the MT reading \u05d5\u05bc\u05d1\u05b0\u05e0\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 (uv\u00ffnotayv, \u201cand his daughters\u201d). Some scholars emend the MT to \u05d5\u05bc\u05d1\u05b9\u05e0\u05b8\u05d9\u05d5 (uvonayv, \u201cand his builders\u201d). On the other hand, the MT is clearly the more difficult reading, and so it is preferred."}, {"pk": 2837080, "translation": "NET", "book": 16, "chapter": 3, "verse": 13, "text": "Hanun and the residents of Zanoah worked on the Valley Gate. They rebuilt it and positioned its doors, its bolts, and its bars, in addition to working on fifteen hundred feet of the wall as far as the Dung Gate.", "comment": "tn Heb \u201cone thousand cubits.\u201d The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long, so this section of the wall would be about fifteen hundred feet (450 m)."}, {"pk": 2837081, "translation": "NET", "book": 16, "chapter": 3, "verse": 14, "text": "Malkijah son of Recab, head of the district of Beth Hakkerem, worked on the Dung Gate. He rebuilt it and positioned its doors, its bolts, and its bars."}, {"pk": 2837082, "translation": "NET", "book": 16, "chapter": 3, "verse": 15, "text": "Shallun son of Col-Hozeh, head of the district of Mizpah, worked on the Fountain Gate. He rebuilt it, put on its roof, and positioned its doors, its bolts, and its bars. In addition, he rebuilt the wall of the Pool of Siloam, by the royal garden, as far as the steps that go down from the City of David.", "comment": "tn The Hebrew word translated \u201cSiloam\u201d is \u05d4\u05b7\u05e9\u05c1\u05bc\u05b6\u05dc\u05b7\u05d7 (hashelakh, \u201cwater-channel\u201d; cf. ASV, NASB, NRSV, TEV, CEV \u201cShelah\u201d). It apparently refers to the Pool of Siloam whose water supply came from the Gihon Spring via Hezekiah\u2019s Tunnel built in 701 B.C. (cf. Isa 8:6). See BDB 1019 s.v. \u05e9\u05c1\u05b4\u05dc\u05b9\u05d7\u05b7; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 372. On the etymology of the word, which is a disputed matter, see HALOT 1517 s.v. III \u05e9\u05c1\u05b6\u05dc\u05b7\u05d7."}, {"pk": 2837083, "translation": "NET", "book": 16, "chapter": 3, "verse": 16, "text": "Nehemiah son of Azbuk, head of a half-district of Beth Zur, worked after him as far as the tombs of David and the artificial pool and the House of the Warriors."}, {"pk": 2837084, "translation": "NET", "book": 16, "chapter": 3, "verse": 17, "text": "After him the Levites worked \u2014 Rehum son of Bani and after him Hashabiah, head of half the district of Keilah, for his district.", "comment": "tc The translation reads \u05d5\u05b0\u05e2\u05b7\u05dc (v\u00ff\u2019al, \u201cand unto\u201d) with several medieval Hebrew MSS and some MSS of LXX, rather than the MT reading \u05e2\u05b7\u05dc (\u2019al, \u201cunto\u201d)."}, {"pk": 2837085, "translation": "NET", "book": 16, "chapter": 3, "verse": 18, "text": "After him their relatives worked \u2014 Binnui son of Henadad, head of a half-district of Keilah.", "comment": "tn Heb \u201cbrothers.\u201d
tc The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta \u05d1\u05bc\u05b4\u05e0\u05bc\u05bb\u05d9 (binnuy) rather than the MT reading \u05d1\u05bc\u05b7\u05d5\u05bc\u05b7\u05d9 (bavvay)."}, {"pk": 2837086, "translation": "NET", "book": 16, "chapter": 3, "verse": 19, "text": "Adjacent to him Ezer son of Jeshua, head of Mizpah, worked on another section, opposite the ascent to the armory at the buttress."}, {"pk": 2837087, "translation": "NET", "book": 16, "chapter": 3, "verse": 20, "text": "After him Baruch son of Zabbai worked on another section, from the buttress to the door of the house of Eliashib the high priest."}, {"pk": 2837088, "translation": "NET", "book": 16, "chapter": 3, "verse": 21, "text": "After him Meremoth son of Uriah, the son of Hakkoz, worked on another section from the door of Eliashib\u2019s house to the end of it.", "comment": "tn Heb \u201cthe house of Eliashib.\u201d This has not been repeated in the translation for stylistic reasons."}, {"pk": 2837089, "translation": "NET", "book": 16, "chapter": 3, "verse": 22, "text": "After him the priests worked, men of the nearby district."}, {"pk": 2837090, "translation": "NET", "book": 16, "chapter": 3, "verse": 23, "text": "After them Benjamin and Hasshub worked opposite their house. After them Azariah son of Maaseiah, the son of Ananiah, worked near his house."}, {"pk": 2837091, "translation": "NET", "book": 16, "chapter": 3, "verse": 24, "text": "After him Binnui son of Henadad worked on another section, from the house of Azariah to the buttress and the corner."}, {"pk": 2837092, "translation": "NET", "book": 16, "chapter": 3, "verse": 25, "text": "After him Palal son of Uzai worked opposite the buttress and the tower that protrudes from the upper palace of the court of the guard. After him Pedaiah son of Parosh", "comment": "tc The MT lacks the phrase \u05d0\u05b7\u05d7\u05b2\u05e8\u05b8\u05d9\u05d5 \u05d4\u05b6\u05d7\u05b1\u05d6\u05b4\u05d9\u05e7 (\u2019akharayv hekheziq, \u201cafter him worked\u201d). This phrase is used repeatedly in Neh 3:16\u201331 to introduce each worker and his location. It probably dropped out accidentally through haplography.
tn Heb \u201chouse of the king.\u201d"}, {"pk": 2837093, "translation": "NET", "book": 16, "chapter": 3, "verse": 26, "text": "and the temple servants who were living on Ophel worked up to the area opposite the Water Gate toward the east and the protruding tower.", "comment": "tc The Hebrew text lacks the verb \u201cworked.\u201d It is implied, however, and has been supplied in the translation."}, {"pk": 2837094, "translation": "NET", "book": 16, "chapter": 3, "verse": 27, "text": "After them the men of Tekoa worked on another section, from opposite the great protruding tower to the wall of Ophel."}, {"pk": 2837095, "translation": "NET", "book": 16, "chapter": 3, "verse": 28, "text": "Above the Horse Gate the priests worked, each in front of his house."}, {"pk": 2837096, "translation": "NET", "book": 16, "chapter": 3, "verse": 29, "text": "After them Zadok son of Immer worked opposite his house, and after him Shemaiah son of Shecaniah, guard at the East Gate, worked."}, {"pk": 2837097, "translation": "NET", "book": 16, "chapter": 3, "verse": 30, "text": "After him Hananiah son of Shelemiah, and Hanun, the sixth son of Zalaph, worked on another section. After them Meshullam son of Berechiah worked opposite his quarters.", "comment": "tc The translation reads \u05d0\u05b7\u05d7\u05b2\u05e8\u05b8\u05d9\u05d5 (\u2019akharayv, \u201cafter him\u201d) with the Qere and many medieval Hebrew MSS, rather than the reading \u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 (\u2019akharey, \u201cafter me\u201d) of the MT. So also in v. 31."}, {"pk": 2837098, "translation": "NET", "book": 16, "chapter": 3, "verse": 31, "text": "After him Malkijah, one of the goldsmiths, worked as far as the house of the temple servants and the traders, opposite the Inspection Gate, and up to the room above the corner.", "comment": "tn Heb \u201cMiphkad Gate\u201d (so TEV; KJV similar); NRSV \u201cMuster Gate.\u201d"}, {"pk": 2837099, "translation": "NET", "book": 16, "chapter": 3, "verse": 32, "text": "And between the room above the corner and the Sheep Gate the goldsmiths and traders worked."}, {"pk": 2837100, "translation": "NET", "book": 16, "chapter": 4, "verse": 1, "text": "(3:33) Now when Sanballat heard that we were rebuilding the wall he became angry and was quite upset. He derided the Jews,", "comment": "sn Beginning with 4:1, the verse numbers through 4:23 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:33 HT, 4:2 ET = 3:34 HT, 4:3 ET = 3:35 HT, 4:4 ET = 3:36 HT, 4:5 ET = 3:37 HT, 4:6 ET = 3:38 HT, 4:7 ET = 4:1 HT, etc., through 4:23 ET = 4:17 HT. Thus in the Hebrew Bible chap. 3 of the Book of Nehemiah has 38 verses, while chap. 4 has only 17 verses."}, {"pk": 2837101, "translation": "NET", "book": 16, "chapter": 4, "verse": 2, "text": "and in the presence of his colleagues and the army of Samaria he said, \u201cWhat are these feeble Jews doing? Will they be left to themselves? Will they again offer sacrifice? Will they finish this in a day? Can they bring these burnt stones to life again from piles of dust?\u201d", "comment": "tn Heb \u201cbrothers.\u201d
tc The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as \u201cWill they commit their cause to God?\u201d suggesting that MT \u05dc\u05b8\u05d4\u05b6\u05dd (lahem, \u201cto them\u201d) should be emended to \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (lelohim, \u201cto God\u201d), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp\u2019s translation is similar: \u201cAre they going to leave it all to God?\u201d (Ezra\u2013Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers \u2013 if left to their own limited resources \u2013 could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation \u05e2\u05b8\u05d6\u05b7\u05d1 (\u2019azav, \u201cto leave\u201d) plus \u05dc\u05b0 (l\u00ff, \u201cto\u201d) to mean \u201ccommit a matter to someone,\u201d with the sense in this verse \u201cWill they leave the building of the fortified walls to themselves?\u201d
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2837102, "translation": "NET", "book": 16, "chapter": 4, "verse": 3, "text": "Then Tobiah the Ammonite, who was close by, said, \u201cIf even a fox were to climb up on what they are building, it would break down their wall of stones!\u201d"}, {"pk": 2837103, "translation": "NET", "book": 16, "chapter": 4, "verse": 4, "text": "Hear, O our God, for we are despised! Return their reproach on their own head! Reduce them to plunder in a land of exile!"}, {"pk": 2837104, "translation": "NET", "book": 16, "chapter": 4, "verse": 5, "text": "Do not cover their iniquity, and do not wipe out their sin from before them. For they have bitterly offended the builders!", "comment": "tn Heb \u201cbefore the builders.\u201d The preposition \u05e0\u05b6\u05d2\u05b6\u05d3 (neged, \u201cbefore\u201d) here connotes \u201cin the sight of\u201d or \u201cin the view of\u201d (BDB 617 s.v. 1.a; HALOT 666 s.v. 1.a).
tn The Hiphil stem of \u05db\u05bc\u05b8\u05e2\u05b7\u05e1 (ka\u2019as) may mean: (1) \u201cto provoke to anger\u201d; (2) \u201cto bitterly offend\u201d; or (3) \u201cto grieve\u201d (BDB 495 s.v. Hiph.; HALOT 491 s.v. \u05db\u05e2\u05e1 hif). The Hebrew lexicons suggest that \u201cbitterly offend\u201d is the most appropriate nuance here."}, {"pk": 2837105, "translation": "NET", "book": 16, "chapter": 4, "verse": 6, "text": "So we rebuilt the wall, and the entire wall was joined together up to half its height. The people were enthusiastic in their work.", "comment": "tn Heb \u201cup to its half.\u201d
tn Heb \u201cthe people had a heart to work.\u201d"}, {"pk": 2837106, "translation": "NET", "book": 16, "chapter": 4, "verse": 7, "text": "(4:1) When Sanballat, Tobiah, the Arabs, the Ammonites, and the people of Ashdod heard that the restoration of the walls of Jerusalem had moved ahead and that the breaches had begun to be closed, they were very angry.", "comment": "sn Chapter 4 begins here in the Hebrew text (BHS). See the note at 4:1.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2837107, "translation": "NET", "book": 16, "chapter": 4, "verse": 8, "text": "All of them conspired together to move with armed forces against Jerusalem and to create a disturbance in it.", "comment": "tn Heb \u201cto fight.\u201d"}, {"pk": 2837108, "translation": "NET", "book": 16, "chapter": 4, "verse": 9, "text": "So we prayed to our God and stationed a guard to protect against them both day and night.", "comment": "tn Heb \u201cagainst them.\u201d The words \u201cto protect\u201d are added in the translation for the sake of clarity and smoothness. Some emend MT \u05e2\u05b2\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd (\u2019alehem, \u201cagainst them\u201d) to \u05e2\u05b8\u05dc\u05b6\u05d9\u05d4\u05b8 (\u2019aleha, \u201cagainst it,\u201d i.e., Jerusalem)."}, {"pk": 2837109, "translation": "NET", "book": 16, "chapter": 4, "verse": 10, "text": "Then those in Judah said, \u201cThe strength of the laborers has failed! The debris is so great that we are unable to rebuild the wall.\u201d", "comment": "tn Heb \u201cburden-bearers.\u201d"}, {"pk": 2837110, "translation": "NET", "book": 16, "chapter": 4, "verse": 11, "text": "Our adversaries also boasted, \u201cBefore they are aware or anticipate anything, we will come in among them and kill them, and we will bring this work to a halt!\u201d", "comment": "tn Heb \u201csaid.\u201d
tn Heb \u201csee.\u201d"}, {"pk": 2837111, "translation": "NET", "book": 16, "chapter": 4, "verse": 12, "text": "So it happened that the Jews who were living near them came and warned us repeatedly about all the schemes they were plotting against us.", "comment": "tc The MT reads \u05ea\u05bc\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05d5\u05bc (tashuvu, \u201cyou turn\u201d) which is awkward contextually. The BHS editors propose emending to \u05d7\u05b8\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc (hash\u00ffvu, \u201cthey were plotting\u201d) which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking \u05d7 (khet) and \u05ea (tav), and the resultant dittography of middle vav (\u05d5) in MT. See also the preceding note on the word \u201cschemes.\u201d
tc The MT reads the anomalous \u05de\u05b4\u05db\u05bc\u05b8\u05dc\u05be\u05d4\u05b7\u05de\u05bc\u05b0\u05e7\u05b9\u05de\u05d5\u05b9\u05ea (mikkol hamm\u00ffqomot, \u201cfrom every place\u201d) but the BHS editors propose \u05db\u05bc\u05b8\u05dc\u05be\u05d4\u05b7\u05de\u05bc\u05b0\u05d6\u05b4\u05de\u05bc\u05d5\u05b9\u05ea (kol hamm\u00ffzimmot, \u201cabout every scheme\u201d). The initial mem (\u05de) found in the MT may have been added accidentally due to dittography with the final mem (\u05dd) on the immediately preceding word, and the MT qof (\u05e7) may have arisen due to orthographic confusion with the similar looking zayin (\u05d6). The emendation restores sense to the line in the MT, which makes little sense and features an abrupt change of referents: \u201cWherever you turn, they will be upon us!\u201d The threat was not against the villagers living nearby but against those repairing the wall, as the following context indicates. See also the following note on the word \u201cplotting.\u201d
tn Heb \u201cten times.\u201d"}, {"pk": 2837112, "translation": "NET", "book": 16, "chapter": 4, "verse": 13, "text": "So I stationed people at the lower places behind the wall in the exposed places. I stationed the people by families, with their swords, spears, and bows.", "comment": "tc The MT preserves the anomalous Kethib form \u05e6\u05b0\u05d7\u05b4\u05d7\u05b4\u05d9\u05bc\u05b4\u05d9\u05dd (ts\u00ffkhikhiyyim); the Qere reads \u05e6\u05b0\u05d7\u05b4\u05d9\u05d7\u05b4\u05d9\u05dd (ts\u00ffkhikhim) which is preferred (BDB 850 s.v. \u05e6\u05b8\u05d4\u05b4\u05d9\u05d7\u05b7; HALOT 1018 s.v. *\u05e6\u05b8\u05d4\u05b4\u05d9\u05d7\u05b7).tn The meaning of the Hebrew term \u05e6\u05b0\u05d7\u05b4\u05d9\u05d7\u05b4\u05d9\u05dd (ts\u00ffkhikhim) here is uncertain. Elsewhere (Ezek 24:7, 8; 26:4, 14) it refers to a shining or glaring surface of a rock (BDB 850 s.v. \u05e6\u05b8\u05d4\u05b4\u05d9\u05d7\u05b7; HALOT 1018 s.v. *\u05e6\u05b8\u05d4\u05b4\u05d9\u05d7\u05b7), but here it refers to an exposed or vulnerable portion of the wall: \u201copen positions of the wall\u201d (HALOT 1018 s.v. 2)."}, {"pk": 2837113, "translation": "NET", "book": 16, "chapter": 4, "verse": 14, "text": "When I had made an inspection, I stood up and said to the nobles, the officials, and the rest of the people, \u201cDon\u2019t be afraid of them. Remember the great and awesome Lord, and fight on behalf of your brothers, your sons, your daughters, your wives, and your families!\u201d", "comment": "tn Heb \u201cAnd I saw.\u201d
tn Heb \u201chouses.\u201d
tn The Hebrew term translated \u201cLord\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2837114, "translation": "NET", "book": 16, "chapter": 4, "verse": 15, "text": "It so happened that when our adversaries heard that we were aware of these matters, God frustrated their intentions. Then all of us returned to the wall, each to his own work.", "comment": "tn Heb \u201cit was known to us.\u201d"}, {"pk": 2837115, "translation": "NET", "book": 16, "chapter": 4, "verse": 16, "text": "From that day forward, half of my men were doing the work and half of them were taking up spears, shields, bows, and body armor. Now the officers were behind all the people of Judah", "comment": "tn Heb \u201call the house.\u201d
tc The MT reads \u201cand spears.\u201d The conjunction should be deleted."}, {"pk": 2837116, "translation": "NET", "book": 16, "chapter": 4, "verse": 17, "text": "who were rebuilding the wall. Those who were carrying loads did so by keeping one hand on the work and the other on their weapon.", "comment": "tn The first words of v. 17, \u201cwho were rebuilding the wall,\u201d should be taken with the latter part of v. 16.
tn Heb \u201cwere carrying loads.\u201d The LXX reads \u1f10\u03bd \u1f45\u03c0\u03bb\u03bf\u03b9\u03c2 (en hoplois, \u201cwith weapons\u201d)."}, {"pk": 2837117, "translation": "NET", "book": 16, "chapter": 4, "verse": 18, "text": "The builders to a man had their swords strapped to their sides while they were building. But the trumpeter remained with me.", "comment": "tn Heb \u201cthe one blowing the shophar.\u201d"}, {"pk": 2837118, "translation": "NET", "book": 16, "chapter": 4, "verse": 19, "text": "I said to the nobles, the officials, and the rest of the people, \u201cThe work is demanding and extensive, and we are spread out on the wall, far removed from one another.", "comment": "tn Heb \u201cmuch.\u201d"}, {"pk": 2837119, "translation": "NET", "book": 16, "chapter": 4, "verse": 20, "text": "Wherever you hear the sound of the trumpet, gather there with us. Our God will fight for us!\u201d"}, {"pk": 2837120, "translation": "NET", "book": 16, "chapter": 4, "verse": 21, "text": "So we worked on, with half holding spears, from dawn till dusk.", "comment": "tn Heb \u201chalf of them.\u201d
tn Heb \u201cand we were doing the work.\u201d
tn Heb \u201cfrom the coming up of the dawn till the coming forth of the stars.\u201d"}, {"pk": 2837121, "translation": "NET", "book": 16, "chapter": 4, "verse": 22, "text": "At that time I instructed the people, \u201cLet every man and his coworker spend the night in Jerusalem and let them be guards for us by night and workers by day.", "comment": "tn Heb \u201csaid [to].\u201d"}, {"pk": 2837122, "translation": "NET", "book": 16, "chapter": 4, "verse": 23, "text": "We did not change clothes \u2014 not I, nor my relatives, nor my workers, nor the watchmen who were with me. Each had his weapon, even when getting a drink of water.", "comment": "tc Heb \u201ca man, his weapon, the waters.\u201d The MT, if in fact it is correct, is elliptical and difficult. Some scholars emend the MT reading \u05d4\u05b7\u05de\u05bc\u05b8\u05d9\u05b4\u05dd (hammayim, \u201cthe waters\u201d) to \u05d1\u05bc\u05b4\u05de\u05b4\u05e0\u05d5\u05b9 (bimino, \u201cin his right hand\u201d; cf. NAB, NRSV) or \u05de\u05b4\u05d9\u05e0\u05d5\u05bc(\u05d9)\u05d4\u05b5 (heminu, \u201cthey held on the right side\u201d).
tn Heb \u201cstrip off our garments.\u201d"}, {"pk": 2837123, "translation": "NET", "book": 16, "chapter": 5, "verse": 1, "text": "Then there was a great outcry from the people and their wives against their fellow Jews.", "comment": "tn Heb \u201ctheir brothers the Jews.\u201d"}, {"pk": 2837124, "translation": "NET", "book": 16, "chapter": 5, "verse": 2, "text": "There were those who said, \u201cWith our sons and daughters, we are many. We must obtain grain in order to eat and stay alive.\u201d", "comment": "tn Heb \u201ctake\u201d (so also in v. 3)."}, {"pk": 2837125, "translation": "NET", "book": 16, "chapter": 5, "verse": 3, "text": "There were others who said, \u201cWe are putting up our fields, our vineyards, and our houses as collateral in order to obtain grain during the famine.\u201d"}, {"pk": 2837126, "translation": "NET", "book": 16, "chapter": 5, "verse": 4, "text": "Then there were those who said, \u201cWe have borrowed money to pay our taxes to the king on our fields and our vineyards.", "comment": "tn Heb \u201cfor the tax of the king.\u201d"}, {"pk": 2837127, "translation": "NET", "book": 16, "chapter": 5, "verse": 5, "text": "And now, though we share the same flesh and blood as our fellow countrymen, and our children are just like their children, still we have found it necessary to subject our sons and daughters to slavery. Some of our daughters have been subjected to slavery, while we are powerless to help, since our fields and vineyards now belong to other people.\u201d", "comment": "tn Heb \u201clike their children, our children.\u201d
tn Heb \u201cthere is not power for our hand.\u201d The Hebrew expression used here is rather difficult.
sn The poor among the returned exiles were being exploited by their rich countrymen. Moneylenders were loaning large amounts of money, and not only collecting interest on loans which was illegal (Lev 25:36\u201337; Deut 23:19\u201320), but also seizing pledges as collateral (Neh 5:3) which was allowed (Deut 24:10). When the debtors missed a payment, the moneylenders would seize their collateral: their fields, vineyards and homes. With no other means of income, the debtors were forced to sell their children into slavery, a common practice at this time (Neh 5:5). Nehemiah himself was one of the moneylenders (Neh 5:10), but he insisted that seizure of collateral from fellow Jewish countrymen was ethically wrong (Neh 5:9).
tn Heb \u201cto become slaves\u201d (also later in this verse).
tn Heb \u201caccording to the flesh of our brothers is our flesh.\u201d"}, {"pk": 2837128, "translation": "NET", "book": 16, "chapter": 5, "verse": 6, "text": "I was very angry when I heard their outcry and these complaints.", "comment": "tn Heb \u201cwords.\u201d"}, {"pk": 2837129, "translation": "NET", "book": 16, "chapter": 5, "verse": 7, "text": "I considered these things carefully and then registered a complaint with the wealthy and the officials. I said to them, \u201cEach one of you is seizing the collateral from your own countrymen!\u201d Because of them I called for a great public assembly.", "comment": "tn Heb \u201ctaking a creditor\u2019s debt.\u201d The Hebrew noun \u05de\u05b7\u05e9\u05c1\u05bc\u05b8\u05d0 (masha\u2019) means \u201cinterest; debt\u201d and probably refers to the collateral (pledge) collected by a creditor (HALOT 641-42 s.v.). This particular noun form appears only in Nehemiah (5:7, 10; 10:32); however, it is related to \u05de\u05b7\u05e9\u05c1\u05bc\u05b8\u05d0\u05b8\u05d4 (masha\u2019ah, \u201ccontractual loan; debt; collateral\u201d) which appears elsewhere (Deut 24:10; Prov 22:26; cf. Neh 5:11). See the note on the word \u201cpeople\u201d at the end of v. 5. The BHS editors suggest emending the MT to \u05de\u05b8\u05e9\u05c2\u05b8\u05d0 (masa\u2019, \u201cburden\u201d), following several medieval Hebrew MSS; however, the result is not entirely clear: \u201cyou are bearing a burden, a man with his brothers.\u201d
tn Heb \u201cI gave.\u201d
tn Heb \u201cnobles.\u201d
tn Heb \u201chis brothers.\u201d
tn Heb \u201cmy heart was advised upon me.\u201d"}, {"pk": 2837130, "translation": "NET", "book": 16, "chapter": 5, "verse": 8, "text": "I said to them, \u201cTo the extent possible we have bought back our fellow Jews who had been sold to the Gentiles. But now you yourselves want to sell your own countrymen, so that we can then buy them back!\u201d They were utterly silent, and could find nothing to say.", "comment": "tn Heb \u201cour brothers, the Jews.\u201d
tn Heb \u201cyour brothers.\u201d"}, {"pk": 2837131, "translation": "NET", "book": 16, "chapter": 5, "verse": 9, "text": "Then I said, \u201cThe thing that you are doing is wrong! Should you not conduct yourselves in the fear of our God in order to avoid the reproach of the Gentiles who are our enemies?", "comment": "tn Heb \u201c[should you not] walk.\u201d
tc The translation reads with the Qere and the ancient versions \u05d5\u05b8\u05d0\u05d5\u05b9\u05de\u05b7\u05e8 (va\u2019omar, \u201cand I said\u201d) rather than the MT Kethib, \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 (vayyo\u2019mer, \u201cand he said\u201d).
tn Heb \u201cnot good.\u201d The statement \u201cThe thing\u2026is not good\u201d is an example of tapeinosis, a figurative expression which emphasizes the intended point (\u201cThe thing\u2026is wrong!\u201d) by negating its opposite."}, {"pk": 2837132, "translation": "NET", "book": 16, "chapter": 5, "verse": 10, "text": "Even I and my relatives and my associates are lending them money and grain. But let us abandon this practice of seizing collateral!", "comment": "tn Heb \u201cbrothers.\u201d
tn Heb \u201clads.\u201d
tn Heb \u201cthis debt.\u201d This expression is a metonymy of association: \u201cdebt\u201d refers to the seizure of the collateral of the debt."}, {"pk": 2837133, "translation": "NET", "book": 16, "chapter": 5, "verse": 11, "text": "This very day return to them their fields, their vineyards, their olive trees, and their houses, along with the interest that you are exacting from them on the money, the grain, the new wine, and the olive oil.\u201d", "comment": "tc The MT reads \u05d5\u05bc\u05de\u05b0\u05d0\u05b7\u05ea (um\u00ff\u2019at, \u201cand the hundredth\u201d) which is somewhat enigmatic. The BHS editors suggest emending to \u05d5\u05bc\u05de\u05b7\u05e9\u05c1\u05bc\u05b7\u05d0\u05ea (umasha\u2019t, \u201cand the debt\u201d) which refers to the interest or collateral (pledge) seized by a creditor (Deut 24:10; Prov 22:26; see HALOT 641-42 s.v. \u05de\u05b7\u05e9\u05c1\u05bc\u05b8\u05d0). The term \u05de\u05b7\u05e9\u05c1\u05bc\u05b7\u05d0\u05ea (masha\u2019t) is related to the noun \u05de\u05b8\u05e9\u05c1\u05bc\u05b8\u05d0 (masha\u2019, \u201cdebt\u201d) in 5:7, 10."}, {"pk": 2837134, "translation": "NET", "book": 16, "chapter": 5, "verse": 12, "text": "They replied, \u201cWe will return these things, and we will no longer demand anything from them. We will do just as you say.\u201d Then I called the priests and made the wealthy and the officials swear to do what had been promised.", "comment": "tn Heb \u201ctook an oath from them\u201d; the referents (the wealthy and the officials, cf. v. 7) have been specified in the translation for clarity.
tn The words \u201cthese things\u201d are not included in the Hebrew text, but have been supplied in the translation for clarity.
tn Heb \u201caccording to this word.\u201d"}, {"pk": 2837135, "translation": "NET", "book": 16, "chapter": 5, "verse": 13, "text": "I also shook out my garment, and I said, \u201cIn this way may God shake out from his house and his property every person who does not carry out this matter. In this way may he be shaken out and emptied!\u201d All the assembly replied, \u201cSo be it!\u201d and they praised the LORD. Then the people did as they had promised.", "comment": "tn Heb \u201caccording to this word.\u201d
tn Heb \u201cmy bosom.\u201d
tn Heb \u201ccause to stand.\u201d"}, {"pk": 2837136, "translation": "NET", "book": 16, "chapter": 5, "verse": 14, "text": "From the day that I was appointed governor in the land of Judah, that is, from the twentieth year until the thirty-second year of King Artaxerxes \u2014 twelve years in all \u2014 neither I nor my relatives ate the food allotted to the governor.", "comment": "tn Heb \u201cbrothers.\u201d
tc The BHS editors suggest reading \u05e6\u05bb\u05d5\u05bc\u05b5\u05d0\u05ea\u05b4\u05d9 (tsuvve\u2019ti, \u201cand I was appointed\u201d) rather than the reading of the MT, \u05d0\u05b9\u05ea\u05b4\u05d9 \u05e6\u05b4\u05d5\u05bc\u05b8\u05d4 (tsivvah \u2019oti, \u201che appointed me\u201d).
tc The translation reads with one medieval Hebrew MS \u05e4\u05bc\u05b6\u05d7\u05b8\u05d4 (pekhah, \u201cgovernor\u201d) rather than \u05e4\u05bc\u05b6\u05d7\u05b8\u05dd (pekham, \u201ctheir governor\u201d) of the MT. One would expect the form with pronominal suffix to have a tav (\u05ea) before the suffix.
tn Heb \u201cthe food of the governor.\u201d Cf. v. 18."}, {"pk": 2837137, "translation": "NET", "book": 16, "chapter": 5, "verse": 15, "text": "But the former governors who preceded me had burdened the people and had taken food and wine from them, in addition to forty shekels of silver. Their associates were also domineering over the people. But I did not behave in this way, due to my fear of God.", "comment": "tc The Hebrew term \u05d0\u05b7\u05d7\u05b7\u05e8 (\u2019akhar) is difficult here. It normally means \u201cafter,\u201d but that makes no sense here. Some scholars emend it to \u05d0\u05b7\u05d7\u05b7\u05d3 (\u2019akhad) and supply the word \u201cday,\u201d which yields the sense \u201cdaily.\u201d Cf. TEV \u201c40 silver coins a day for food and wine.\u201d"}, {"pk": 2837138, "translation": "NET", "book": 16, "chapter": 5, "verse": 16, "text": "I gave myself to the work on this wall, without even purchasing a field. All my associates were gathered there for the work.", "comment": "tn Heb \u201cwe did not purchase.\u201d"}, {"pk": 2837139, "translation": "NET", "book": 16, "chapter": 5, "verse": 17, "text": "There were 150 Jews and officials who dined with me routinely, in addition to those who came to us from the nations all around us.", "comment": "tn Or \u201cfrom the Gentiles.\u201d The same Hebrew word can refer to \u201cthe Gentiles\u201d or \u201cthe nations.\u201d Cf. the phrase in 6:16.
tn Heb \u201cwho were gathered around us at my table.\u201d"}, {"pk": 2837140, "translation": "NET", "book": 16, "chapter": 5, "verse": 18, "text": "Every day one ox, six select sheep, and some birds were prepared for me, and every ten days all kinds of wine in abundance. Despite all this I did not require the food allotted to the governor, for the work was demanding on this people."}, {"pk": 2837141, "translation": "NET", "book": 16, "chapter": 5, "verse": 19, "text": "Please remember me for good, O my God, for all that I have done for this people."}, {"pk": 2837142, "translation": "NET", "book": 16, "chapter": 6, "verse": 1, "text": "When Sanballat, Tobiah, Geshem the Arab, and the rest of our enemies heard that I had rebuilt the wall and no breach remained in it (even though up to that time I had not positioned doors in the gates),"}, {"pk": 2837143, "translation": "NET", "book": 16, "chapter": 6, "verse": 2, "text": "Sanballat and Geshem sent word to me saying, \u201cCome on! Let\u2019s set up a time to meet together at Kephirim in the plain of Ono.\u201d Now they intended to do me harm.", "comment": "tn It is not entirely clear whether the Hebrew word \u05db\u05bc\u05b0\u05e4\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd (k\u00fffirim) is a place-name not mentioned elsewhere in the OT (as indicated in the present translation; so also NAB, NASB) or whether it means \u201cin [one of] the villages\u201d (so, e.g., NIV, NRSV, NLT; see BDB 499 s.v.; HALOT 493 s.v.). The LXX and Vulgate understand it in the latter sense. Some scholars connect this term with the identically spelled word \u05db\u05bc\u05e4\u05d9\u05e8\u05d9\u05dd (\u201clions\u201d) as a figurative description of princes or warriors (e.g., Pss 34:11; 35:17; 58:7; Jer 2:15; Ezek 32:2, 13; Nah 2:14; see HALOT 493 s.v.): \u201clet us meet together with the leaders in the plain of Ono.\u201d"}, {"pk": 2837144, "translation": "NET", "book": 16, "chapter": 6, "verse": 3, "text": "So I sent messengers to them saying, \u201cI am engaged in an important work, and I am unable to come down. Why should the work come to a halt when I leave it to come down to you?\u201d", "comment": "tn Heb \u201c[am] doing.\u201d"}, {"pk": 2837145, "translation": "NET", "book": 16, "chapter": 6, "verse": 4, "text": "They contacted me four times in this way, and I responded the same way each time.", "comment": "tn Heb \u201cand I answered them according to this word.\u201d
tn Heb \u201csent to.\u201d"}, {"pk": 2837146, "translation": "NET", "book": 16, "chapter": 6, "verse": 5, "text": "The fifth time that Sanballat sent his assistant to me in this way, he had an open letter in his hand."}, {"pk": 2837147, "translation": "NET", "book": 16, "chapter": 6, "verse": 6, "text": "Written in it were the following words: \u201cAmong the nations it is rumored (and Geshem has substantiated this) that you and the Jews have intentions of revolting, and for this reason you are building the wall. Furthermore, according to these rumors you are going to become their king.", "comment": "tn Heb \u201cwords.\u201d So also in v. 7.
tn Heb \u201cGashmu\u201d; in Neh 2:19 this name appears as Geshem. Since it is important for the modern reader to recognize that this is the same individual, the form of the name used here in the translation is the same as that in v. 19.
tn Heb \u201cheard.\u201d
tn Heb \u201cis saying.\u201d"}, {"pk": 2837148, "translation": "NET", "book": 16, "chapter": 6, "verse": 7, "text": "You have also established prophets to announce in Jerusalem on your behalf, \u2018We have a king in Judah!\u2019 Now the king is going to hear about these rumors. So come on! Let\u2019s talk about this.\u201d", "comment": "tn Heb \u201ccall.\u201d
tn Heb \u201cLet us consult together.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2837149, "translation": "NET", "book": 16, "chapter": 6, "verse": 8, "text": "I sent word back to him, \u201cWe are not engaged in these activities you are describing. All of this is a figment of your imagination.\u201d", "comment": "tn Heb \u201cFor from your heart you are inventing them.\u201d
tn Heb \u201cWe are not according to these matters that you are saying.\u201d"}, {"pk": 2837150, "translation": "NET", "book": 16, "chapter": 6, "verse": 9, "text": "All of them were wanting to scare us, supposing, \u201cTheir hands will grow slack from the work, and it won\u2019t get done.\u201d So now, strengthen my hands!", "comment": "tn The participle has a desiderative nuance here, describing the desire of the subject and not necessarily the actual outcome. See also v. 14.
tn The statement \u201cSo now, strengthen my hands\u201d is frequently understood as an implied prayer, but is taken differently by NAB (\u201cBut instead, I now redoubled my efforts\u201d)."}, {"pk": 2837151, "translation": "NET", "book": 16, "chapter": 6, "verse": 10, "text": "Then I went to the house of Shemaiah son of Delaiah, the son of Mehetabel. He was confined to his home. He said, \u201cLet\u2019s set up a time to meet in the house of God, within the temple. Let\u2019s close the doors of the temple, for they are coming to kill you. It will surely be at night that they will come to kill you.\u201d", "comment": "tn Heb \u201cshut in.\u201d The reason for his confinement is not stated. BDB 783 s.v. \u05e2\u05b8\u05e6\u05b7\u05e8 suggests that it had to do with the fulfillment of a vow or was related to an issue of ceremonial uncleanness."}, {"pk": 2837152, "translation": "NET", "book": 16, "chapter": 6, "verse": 11, "text": "But I replied, \u201cShould a man like me run away? Would someone like me flee to the temple in order to save his life? I will not go!\u201d", "comment": "tn Heb \u201cgo into the temple and live.\u201d"}, {"pk": 2837153, "translation": "NET", "book": 16, "chapter": 6, "verse": 12, "text": "I recognized the fact that God had not sent him, for he had spoken the prophecy against me as a hired agent of Tobiah and Sanballat.", "comment": "tn Heb \u201cand Tobiah and Sanballat had hired him.\u201d"}, {"pk": 2837154, "translation": "NET", "book": 16, "chapter": 6, "verse": 13, "text": "He had been hired to scare me so that I would do this and thereby sin. They would thus bring reproach on me and I would be discredited.", "comment": "tc The translation reads \u05dc\u05b4\u05d9 (li, \u201cto me\u201d) rather than the MT reading \u05dc\u05b8\u05d4\u05b6\u05dd (lahem, \u201cto them\u201d).
tn Heb \u201cwould have a bad name.\u201d"}, {"pk": 2837155, "translation": "NET", "book": 16, "chapter": 6, "verse": 14, "text": "Remember, O my God, Tobiah and Sanballat in light of these actions of theirs \u2014 also Noadiah the prophetess and the other prophets who were trying to scare me!"}, {"pk": 2837156, "translation": "NET", "book": 16, "chapter": 6, "verse": 15, "text": "So the wall was completed on the twenty-fifth day of Elul, in just fifty-two days."}, {"pk": 2837157, "translation": "NET", "book": 16, "chapter": 6, "verse": 16, "text": "When all our enemies heard and all the nations who were around us saw this, they were greatly disheartened. They knew that this work had been accomplished with the help of our God.", "comment": "tn Heb \u201cthey greatly fell [i.e., were cast down] in their own eyes.\u201d Some scholars suggest emending the reading of the MT, \u05d5\u05b7\u05d9\u05bc\u05b4\u05e4\u05bc\u05b0\u05dc\u05d5\u05bc (vayyip\u00fflu) to \u05d5\u05b7\u05d9\u05bc\u05b4\u05e4\u05bc\u05b8\u05dc\u05b5\u05d0 (vayyippale\u2019, \u201cit was very extraordinary in their eyes\u201d).
tc The MT understands the root here to be \u05d9\u05b8\u05e8\u05b5\u05d0 (yare\u2019, \u201cto fear\u201d) rather than \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201cto see\u201d)."}, {"pk": 2837158, "translation": "NET", "book": 16, "chapter": 6, "verse": 17, "text": "In those days the aristocrats of Judah repeatedly sent letters to Tobiah, and responses from Tobiah were repeatedly coming to them."}, {"pk": 2837159, "translation": "NET", "book": 16, "chapter": 6, "verse": 18, "text": "For many in Judah had sworn allegiance to him, because he was the son-in-law of Shecaniah son of Arah. His son Jonathan had married the daughter of Meshullam son of Berechiah.", "comment": "tn Heb \u201cwere lords of oath.\u201d"}, {"pk": 2837160, "translation": "NET", "book": 16, "chapter": 6, "verse": 19, "text": "They were telling me about his good deeds and then taking back to him the things I said. Tobiah, on the other hand, sent letters in order to scare me.", "comment": "tn Heb \u201cmy words.\u201d
tn Or \u201cto intimidate\u201d (so NIV, NRSV, NLT)."}, {"pk": 2837161, "translation": "NET", "book": 16, "chapter": 7, "verse": 1, "text": "When the wall had been rebuilt and I had positioned the doors, and the gatekeepers, the singers, and the Levites had been appointed,"}, {"pk": 2837162, "translation": "NET", "book": 16, "chapter": 7, "verse": 2, "text": "I then put in charge over Jerusalem my brother Hanani and Hananiah the chief of the citadel, for he was a faithful man and feared God more than many do.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Some have suggested that \u201cHananiah\u201d is another name for Hanani, Nehemiah\u2019s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view."}, {"pk": 2837163, "translation": "NET", "book": 16, "chapter": 7, "verse": 3, "text": "I said to them, \u201cThe gates of Jerusalem must not be opened in the early morning, until those who are standing guard close the doors and lock them. Position residents of Jerusalem as guards, some at their guard stations and some near their homes.\u201d", "comment": "tn Presumably this would mean the gates were not to be opened until later in the morning and were to remain open until evening. Some, however, have understood Nehemiah\u2019s instructions to mean that the gates were not to be left open during the hottest part of the day, but must be shut and locked while the guards are still on duty. See J. Barr, \u201cHebrew \u05e2\u05b7\u05d3, especially at Job i.18 and Neh vii.3,\u201d JJS 27 (1982): 177-88.
tn Heb \u201cuntil the heat of the sun.\u201d The phrase probably means that the gates were to be opened only after the day had progressed a bit, not at the first sign of morning light (cf. KJV, NAB, NASB, NIV, NRSV, TEV, CEV). It is possible, however, that the Hebrew preposition \u05e2\u05b7\u05d3 (\u2019ad), here translated as \u201cuntil,\u201d has a more rare sense of \u201cduring.\u201d If so, this would mean that the gates were not to be left open and unattended during the hot part of the day when people typically would be at rest (cf. NLT).
tc The present translation (along with most English versions) reads with the Qere, a Qumran text, and the ancient versions \u05d5\u05b8\u05d0\u05b9\u05de\u05b7\u05e8 (va\u2019omar, \u201cand I said\u201d) rather than the Kethib of the MT, which reads \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 (vayyo\u2019mer, \u201cand he said\u201d)."}, {"pk": 2837164, "translation": "NET", "book": 16, "chapter": 7, "verse": 4, "text": "Now the city was spread out and large, and there were not a lot of people in it. At that time houses had not been rebuilt.", "comment": "tn Heb \u201cthe people were few in its midst.\u201d
tn Heb \u201cwide of two hands.\u201d"}, {"pk": 2837165, "translation": "NET", "book": 16, "chapter": 7, "verse": 5, "text": "My God placed it on my heart to gather the leaders, the officials, and the ordinary people so they could be enrolled on the basis of genealogy. I found the genealogical records of those who had formerly returned. Here is what I found written in that record:", "comment": "tn Heb \u201cthe book of genealogy.\u201d
tn Heb \u201cnobles\u201d; NCV \u201cimportant men.\u201d
tn Heb \u201cin it\u201d; the referent (the genealogical record) has been specified in the translation for clarity."}, {"pk": 2837166, "translation": "NET", "book": 16, "chapter": 7, "verse": 6, "text": "These are the people of the province who returned from the captivity of the exiles, whom King Nebuchadnezzar of Babylon had forced into exile. They returned to Jerusalem and to Judah, each to his own city.", "comment": "tc One medieval Hebrew manuscript has \u201cto Babylon.\u201d Cf. Ezra 2:1.
tn Heb \u201cthe sons of\u201d; KJV, ASV \u201cthe children of\u201d; NAB \u201cthe inhabitants of.\u201d
tn Heb \u201cwho were going up.\u201d"}, {"pk": 2837167, "translation": "NET", "book": 16, "chapter": 7, "verse": 7, "text": "They came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of Israelite men was as follows:", "comment": "tn Heb \u201cthe men of the people of Israel.\u201d Some English versions translate as \u201cthe people from Israel\u201d (NCV) or \u201cthe Israelite people\u201d (NRSV), but \u201cmen\u201d should be retained because the following numbers presumably include only adult males."}, {"pk": 2837168, "translation": "NET", "book": 16, "chapter": 7, "verse": 8, "text": "the descendants of Parosh, 2,172;", "comment": "tn Heb \u201cthe sons of.\u201d"}, {"pk": 2837169, "translation": "NET", "book": 16, "chapter": 7, "verse": 9, "text": "the descendants of Shephatiah, 372;"}, {"pk": 2837170, "translation": "NET", "book": 16, "chapter": 7, "verse": 10, "text": "the descendants of Arah, 652;"}, {"pk": 2837171, "translation": "NET", "book": 16, "chapter": 7, "verse": 11, "text": "the descendants of Pahath-Moab (from the line of Jeshua and Joab), 2,818;", "comment": "tn Heb \u201cto the sons of.\u201d"}, {"pk": 2837172, "translation": "NET", "book": 16, "chapter": 7, "verse": 12, "text": "the descendants of Elam, 1,254;"}, {"pk": 2837173, "translation": "NET", "book": 16, "chapter": 7, "verse": 13, "text": "the descendants of Zattu, 845;"}, {"pk": 2837174, "translation": "NET", "book": 16, "chapter": 7, "verse": 14, "text": "the descendants of Zaccai, 760;"}, {"pk": 2837175, "translation": "NET", "book": 16, "chapter": 7, "verse": 15, "text": "the descendants of Binnui, 648;"}, {"pk": 2837176, "translation": "NET", "book": 16, "chapter": 7, "verse": 16, "text": "the descendants of Bebai, 628;"}, {"pk": 2837177, "translation": "NET", "book": 16, "chapter": 7, "verse": 17, "text": "the descendants of Azgad, 2,322;"}, {"pk": 2837178, "translation": "NET", "book": 16, "chapter": 7, "verse": 18, "text": "the descendants of Adonikam, 667;"}, {"pk": 2837179, "translation": "NET", "book": 16, "chapter": 7, "verse": 19, "text": "the descendants of Bigvai, 2,067;"}, {"pk": 2837180, "translation": "NET", "book": 16, "chapter": 7, "verse": 20, "text": "the descendants of Adin, 655;"}, {"pk": 2837181, "translation": "NET", "book": 16, "chapter": 7, "verse": 21, "text": "the descendants of Ater (through Hezekiah), 98;"}, {"pk": 2837182, "translation": "NET", "book": 16, "chapter": 7, "verse": 22, "text": "the descendants of Hashum, 328;"}, {"pk": 2837183, "translation": "NET", "book": 16, "chapter": 7, "verse": 23, "text": "the descendants of Bezai, 324;"}, {"pk": 2837184, "translation": "NET", "book": 16, "chapter": 7, "verse": 24, "text": "the descendants of Harif, 112;"}, {"pk": 2837185, "translation": "NET", "book": 16, "chapter": 7, "verse": 25, "text": "the descendants of Gibeon, 95;"}, {"pk": 2837186, "translation": "NET", "book": 16, "chapter": 7, "verse": 26, "text": "The men of Bethlehem and Netophah, 188;", "comment": "map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2837187, "translation": "NET", "book": 16, "chapter": 7, "verse": 27, "text": "the men of Anathoth, 128;"}, {"pk": 2837188, "translation": "NET", "book": 16, "chapter": 7, "verse": 28, "text": "the men of the family of Azmaveth, 42;", "comment": "tc The translation reads \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffne, \u201cthe sons of\u201d) rather than the MT reading \u05d1\u05b5\u05d9\u05ea \u05d0\u05b7\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9 (\u2019anshey vet, \u201cmen of the house of\u201d). Cf. Ezra 2:24."}, {"pk": 2837189, "translation": "NET", "book": 16, "chapter": 7, "verse": 29, "text": "the men of Kiriath Jearim, Kephirah, and Beeroth, 743;"}, {"pk": 2837190, "translation": "NET", "book": 16, "chapter": 7, "verse": 30, "text": "the men of Ramah and Geba, 621;"}, {"pk": 2837191, "translation": "NET", "book": 16, "chapter": 7, "verse": 31, "text": "the men of Micmash, 122;"}, {"pk": 2837192, "translation": "NET", "book": 16, "chapter": 7, "verse": 32, "text": "the men of Bethel and Ai, 123;", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2837193, "translation": "NET", "book": 16, "chapter": 7, "verse": 33, "text": "the men of the other Nebo, 52;"}, {"pk": 2837194, "translation": "NET", "book": 16, "chapter": 7, "verse": 34, "text": "the descendants of the other Elam, 1,254;"}, {"pk": 2837195, "translation": "NET", "book": 16, "chapter": 7, "verse": 35, "text": "the descendants of Harim, 320;"}, {"pk": 2837196, "translation": "NET", "book": 16, "chapter": 7, "verse": 36, "text": "the descendants of Jericho, 345;"}, {"pk": 2837197, "translation": "NET", "book": 16, "chapter": 7, "verse": 37, "text": "the descendants of Lod, Hadid, and Ono, 721;"}, {"pk": 2837198, "translation": "NET", "book": 16, "chapter": 7, "verse": 38, "text": "the descendants of Senaah, 3,930."}, {"pk": 2837199, "translation": "NET", "book": 16, "chapter": 7, "verse": 39, "text": "The priests: the descendants of Jedaiah (through the family of Jeshua), 973;", "comment": "tn Heb \u201cto the house of.\u201d"}, {"pk": 2837200, "translation": "NET", "book": 16, "chapter": 7, "verse": 40, "text": "the descendants of Immer, 1,052;"}, {"pk": 2837201, "translation": "NET", "book": 16, "chapter": 7, "verse": 41, "text": "the descendants of Pashhur, 1,247;"}, {"pk": 2837202, "translation": "NET", "book": 16, "chapter": 7, "verse": 42, "text": "the descendants of Harim, 1,017."}, {"pk": 2837203, "translation": "NET", "book": 16, "chapter": 7, "verse": 43, "text": "The Levites: the descendants of Jeshua (through Kadmiel, through the line of Hodaviah), 74."}, {"pk": 2837204, "translation": "NET", "book": 16, "chapter": 7, "verse": 44, "text": "The singers: the descendants of Asaph, 148."}, {"pk": 2837205, "translation": "NET", "book": 16, "chapter": 7, "verse": 45, "text": "The gatekeepers: the descendants of Shallum, the descendants of Ater, the descendants of Talmon, the descendants of Akkub, the descendants of Hatita, and the descendants of Shobai, 138."}, {"pk": 2837206, "translation": "NET", "book": 16, "chapter": 7, "verse": 46, "text": "The temple servants: the descendants of Ziha, the descendants of Hasupha, the descendants of Tabbaoth,"}, {"pk": 2837207, "translation": "NET", "book": 16, "chapter": 7, "verse": 47, "text": "the descendants of Keros, the descendants of Sia, the descendants of Padon,"}, {"pk": 2837208, "translation": "NET", "book": 16, "chapter": 7, "verse": 48, "text": "the descendants of Lebanah, the descendants of Hagabah, the descendants of Shalmai,"}, {"pk": 2837209, "translation": "NET", "book": 16, "chapter": 7, "verse": 49, "text": "the descendants of Hanan, the descendants of Giddel, the descendants of Gahar,"}, {"pk": 2837210, "translation": "NET", "book": 16, "chapter": 7, "verse": 50, "text": "the descendants of Reaiah, the descendants of Rezin, the descendants of Nekoda,"}, {"pk": 2837211, "translation": "NET", "book": 16, "chapter": 7, "verse": 51, "text": "the descendants of Gazzam, the descendants of Uzzah, the descendants of Paseah,"}, {"pk": 2837212, "translation": "NET", "book": 16, "chapter": 7, "verse": 52, "text": "the descendants of Besai, the descendants of Meunim, the descendants of Nephussim,"}, {"pk": 2837213, "translation": "NET", "book": 16, "chapter": 7, "verse": 53, "text": "the descendants of Bakbuk, the descendants of Hakupha, the descendants of Harhur,"}, {"pk": 2837214, "translation": "NET", "book": 16, "chapter": 7, "verse": 54, "text": "the descendants of Bazluth, the descendants of Mehida, the descendants of Harsha,"}, {"pk": 2837215, "translation": "NET", "book": 16, "chapter": 7, "verse": 55, "text": "the descendants of Barkos, the descendants of Sisera, the descendants of Temah,"}, {"pk": 2837216, "translation": "NET", "book": 16, "chapter": 7, "verse": 56, "text": "the descendants of Neziah, the descendants of Hatipha."}, {"pk": 2837217, "translation": "NET", "book": 16, "chapter": 7, "verse": 57, "text": "The descendants of the servants of Solomon: the descendants of Sotai, the descendants of Sophereth, the descendants of Perida,"}, {"pk": 2837218, "translation": "NET", "book": 16, "chapter": 7, "verse": 58, "text": "the descendants of Jaala, the descendants of Darkon, the descendants of Giddel,"}, {"pk": 2837219, "translation": "NET", "book": 16, "chapter": 7, "verse": 59, "text": "the descendants of Shephatiah, the descendants of Hattil, the descendants of Pokereth-Hazzebaim, and the descendants of Amon."}, {"pk": 2837220, "translation": "NET", "book": 16, "chapter": 7, "verse": 60, "text": "All the temple servants and the descendants of the servants of Solomon, 392."}, {"pk": 2837221, "translation": "NET", "book": 16, "chapter": 7, "verse": 61, "text": "These are the ones who came up from Tel Melah, Tel Harsha, Kerub, Addon, and Immer (although they were unable to certify their family connection or their ancestry, as to whether they were really from Israel):", "comment": "tn Heb \u201cthe house of their fathers.\u201d
tn Heb \u201crelate.\u201d
tn Heb \u201ctheir seed.\u201d"}, {"pk": 2837222, "translation": "NET", "book": 16, "chapter": 7, "verse": 62, "text": "the descendants of Delaiah, the descendants of Tobiah, and the descendants of Nekoda, 642."}, {"pk": 2837223, "translation": "NET", "book": 16, "chapter": 7, "verse": 63, "text": "And from among the priests: the descendants of Hobaiah, the descendants of Hakkoz, and the descendants of Barzillai (who had married a woman from the daughters of Barzillai the Gileadite and was called by that name)."}, {"pk": 2837224, "translation": "NET", "book": 16, "chapter": 7, "verse": 64, "text": "They searched for their records in the genealogical materials, but none were found. They were therefore excluded from the priesthood.", "comment": "tn Heb \u201cthey were desecrated.\u201d"}, {"pk": 2837225, "translation": "NET", "book": 16, "chapter": 7, "verse": 65, "text": "The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.", "comment": "tn The Hebrew term \u05ea\u05bc\u05b4\u05e8\u05b0\u05e9\u05c1\u05b8\u05ea\u05b8\u05d0 (tirshata\u2019; KJV \u201cTirshatha\u201d) is the official title of a Persian governor in Judea. In meaning it may be similar to \u201cexcellency\u201d (cf. NAB). See further BDB 1077 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395; HALOT 1798 s.v.
tn Heb \u201cstood.\u201d"}, {"pk": 2837226, "translation": "NET", "book": 16, "chapter": 7, "verse": 66, "text": "The entire group numbered 42,360,"}, {"pk": 2837227, "translation": "NET", "book": 16, "chapter": 7, "verse": 67, "text": "not counting their 7,337 male and female servants. They also had 245 male and female singers."}, {"pk": 2837228, "translation": "NET", "book": 16, "chapter": 7, "verse": 68, "text": "They had 736 horses, 245 mules,"}, {"pk": 2837229, "translation": "NET", "book": 16, "chapter": 7, "verse": 69, "text": "(7:68) 435 camels, and 6,720 donkeys.", "comment": "tc Most Hebrew MSS omit 7:68 ET, which reads \u201cThey had 736 horses, 245 mules,\u201d and thus have one less verse in chap. 7, ending the chapter at 7:72. This verse is included in the LXX and most English versions. Cf. Ezra 2:66."}, {"pk": 2837230, "translation": "NET", "book": 16, "chapter": 7, "verse": 70, "text": "Some of the family leaders contributed to the work. The governor contributed to the treasury 1,000 gold drachmas, 50 bowls, and 530 priestly garments.", "comment": "tn Heb \u201cdarics\u201d (also in vv. 71, 72).
tn Heb \u201cthe heads of the fathers.\u201d"}, {"pk": 2837231, "translation": "NET", "book": 16, "chapter": 7, "verse": 71, "text": "Some of the family leaders gave to the project treasury 20,000 gold drachmas and 2,200 silver minas."}, {"pk": 2837232, "translation": "NET", "book": 16, "chapter": 7, "verse": 72, "text": "What the rest of the people gave amounted to 20,000 gold drachmas, 2,000 silver minas, and 67 priestly garments."}, {"pk": 2837233, "translation": "NET", "book": 16, "chapter": 7, "verse": 73, "text": "The priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all the rest of Israel lived in their cities."}, {"pk": 2837234, "translation": "NET", "book": 16, "chapter": 8, "verse": 1, "text": "When the seventh month arrived and the Israelites were settled in their cities, all the people gathered together in the plaza which was in front of the Water Gate. They asked Ezra the scribe to bring the book of the law of Moses which the LORD had commanded Israel.", "comment": "tn Heb \u201clike one man.\u201d
tn Heb \u201cthe sons of Israel.\u201d So also in vv. 14, 17; 9:1.
tn The traditional understanding of the chapter and verse division here is probably incorrect. The final part of v. 73 is best understood as belonging with 8:1.
tn Heb \u201csaid [to].\u201d"}, {"pk": 2837235, "translation": "NET", "book": 16, "chapter": 8, "verse": 2, "text": "So Ezra the priest brought the law before the assembly which included men and women and all those able to understand what they heard. (This happened on the first day of the seventh month.)"}, {"pk": 2837236, "translation": "NET", "book": 16, "chapter": 8, "verse": 3, "text": "So he read it before the plaza in front of the Water Gate from dawn till noon before the men and women and those children who could understand. All the people were eager to hear the book of the law.", "comment": "tn Heb \u201cfrom the light till the noon of the day.\u201d
tn Heb \u201call who could hear with understanding.\u201d The word \u201cchildren\u201d is understood to be implied here by a number of English versions (e.g., NAB, TEV, NLT).
tn Heb \u201cthe ears of all the people were toward.\u201d"}, {"pk": 2837237, "translation": "NET", "book": 16, "chapter": 8, "verse": 4, "text": "Ezra the scribe stood on a towering wooden platform constructed for this purpose. Standing near him on his right were Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Masseiah. On his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah, and Meshullam.", "comment": "tn Heb \u201ca tower of wood.\u201d"}, {"pk": 2837238, "translation": "NET", "book": 16, "chapter": 8, "verse": 5, "text": "Ezra opened the book in plain view of all the people, for he was elevated above all the people. When he opened the book, all the people stood up.", "comment": "tn Heb \u201cto the eyes.\u201d
tn Heb \u201cit\u201d; the referent (the book) has been specified in the translation for clarity."}, {"pk": 2837239, "translation": "NET", "book": 16, "chapter": 8, "verse": 6, "text": "Ezra blessed the LORD, the great God, and all the people replied \u201cAmen! Amen!\u201d as they lifted their hands. Then they bowed down and worshiped the LORD with their faces to the ground."}, {"pk": 2837240, "translation": "NET", "book": 16, "chapter": 8, "verse": 7, "text": "Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah \u2014 all of whom were Levites \u2014 were teaching the people the law, as the people remained standing.", "comment": "tc The MT reads \u201cand the Levites.\u201d The conjunction (\u201cand\u201d) should be deleted, following the LXX, Aquila, and the Vulgate. That the vav (\u05d5) of the MT is the vav explicativum (\u201ceven the Levites\u201d) is unlikely here."}, {"pk": 2837241, "translation": "NET", "book": 16, "chapter": 8, "verse": 8, "text": "They read from the book of God\u2019s law, explaining it and imparting insight. Thus the people gained understanding from what was read.", "comment": "tn Heb \u201cthey\u201d; the referent (the people) has been specified in the translation for clarity.
tn The exact meaning of the pual participle \u05de\u05b0\u05e4\u05b9\u05e8\u05b8\u05e9\u05c1 (m\u00ffforash) in this verse is uncertain. The basic sense of the Hebrew word seems to be \u201cto make distinct.\u201d The word may also have the sense of \u201cto divide in parts,\u201d \u201cto interpret,\u201d or \u201cto translate.\u201d The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (\u201cdistinctly\u201d) of the Vulgate (cf. KJV, ASV). If the Hebrew word means \u201cdistinctly\u201d here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: \u201c\u2018And they read in the book, in the law of God\u2019: this indicates the [Hebrew] text; \u2018with an interpretation\u2019: this indicates the targum; \u2018and they gave the sense\u2019: this indicates the verse stops; \u2018and caused them to understand the reading\u2019: this indicates the accentuation, or, according to another version, the Masoretic notes.\u201d However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of \u05de\u05b0\u05e4\u05b9\u05e8\u05b8\u05e9\u05c1 adopted above (i.e., \u201cexplaining it\u201d) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation."}, {"pk": 2837242, "translation": "NET", "book": 16, "chapter": 8, "verse": 9, "text": "Then Nehemiah the governor, Ezra the priestly scribe, and the Levites who were imparting understanding to the people said to all of them, \u201cThis day is holy to the LORD your God. Do not mourn or weep.\u201d For all the people had been weeping when they heard the words of the law.", "comment": "tn Heb \u201cthe people.\u201d The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase \u201cNehemiah the governor\u201d is a later addition to the text and not original.
tn Heb \u201cthe priest, the scribe.\u201d"}, {"pk": 2837243, "translation": "NET", "book": 16, "chapter": 8, "verse": 10, "text": "He said to them, \u201cGo and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. Do not grieve, for the joy of the LORD is your strength.\u201d", "comment": "tn The Hebrew term translated \u201cLord\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2837244, "translation": "NET", "book": 16, "chapter": 8, "verse": 11, "text": "Then the Levites quieted all the people saying, \u201cBe quiet, for this day is holy. Do not grieve.\u201d"}, {"pk": 2837245, "translation": "NET", "book": 16, "chapter": 8, "verse": 12, "text": "So all the people departed to eat and drink and to share their food with others and to enjoy tremendous joy, for they had gained insight in the matters that had been made known to them.", "comment": "tn The Hebrew text does not include the phrase \u201cwith others\u201d but it has been supplied in the translation for clarity.
tn Heb \u201cto send portions.\u201d
tn Heb \u201cto make great joy.\u201d"}, {"pk": 2837246, "translation": "NET", "book": 16, "chapter": 8, "verse": 13, "text": "On the second day of the month the family leaders met with Ezra the scribe, together with all the people, the priests, and the Levites, to consider the words of the law.", "comment": "tn Heb \u201cwere gathered to\u201d; NAB, NIV \u201cgathered around\u201d; NRSV \u201ccame together to.\u201d
tn Heb \u201cthe heads of the fathers.\u201d"}, {"pk": 2837247, "translation": "NET", "book": 16, "chapter": 8, "verse": 14, "text": "They discovered written in the law that the LORD had commanded through Moses that the Israelites should live in temporary shelters during the festival of the seventh month,", "comment": "tn Heb \u201cby the hand of.\u201d"}, {"pk": 2837248, "translation": "NET", "book": 16, "chapter": 8, "verse": 15, "text": "and that they should make a proclamation and disseminate this message in all their cities and in Jerusalem: \u201cGo to the hill country and bring back olive branches and branches of wild olive trees, myrtle trees, date palms, and other leafy trees to construct temporary shelters, as it is written.\u201d", "comment": "tn Heb \u201ca voice.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2837249, "translation": "NET", "book": 16, "chapter": 8, "verse": 16, "text": "So the people went out and brought these things back and constructed temporary shelters for themselves, each on his roof and in his courtyard and in the courtyards of the temple of God and in the plaza of the Water Gate and the plaza of the Ephraim Gate.", "comment": "tn Heb \u201cthe house.\u201d
tn The words \u201cthese things\u201d are not in the Hebrew text but have been supplied in the translation for clarity."}, {"pk": 2837250, "translation": "NET", "book": 16, "chapter": 8, "verse": 17, "text": "So all the assembly which had returned from the exile constructed temporary shelters and lived in them. The Israelites had not done so from the days of Joshua son of Nun until that day. Everyone experienced very great joy.", "comment": "tn Heb \u201cAnd there was very great joy.\u201d"}, {"pk": 2837251, "translation": "NET", "book": 16, "chapter": 8, "verse": 18, "text": "Ezra read in the book of the law of God day by day, from the first day to the last. They observed the festival for seven days, and on the eighth day they held an assembly as was required.", "comment": "tn Heb \u201con the eighth day an assembly.\u201d The words \u201cthey held\u201d have been supplied in the translation for clarity.
tn Heb \u201cHe\u201d; the referent (Ezra) has been specified in the translation for clarity.
tn Heb \u201cthe last day.\u201d
tn Heb \u201caccording to the judgment.\u201d"}, {"pk": 2837252, "translation": "NET", "book": 16, "chapter": 9, "verse": 1, "text": "On the twenty-fourth day of this same month the Israelites assembled; they were fasting and wearing sackcloth, their heads covered with dust."}, {"pk": 2837253, "translation": "NET", "book": 16, "chapter": 9, "verse": 2, "text": "Those truly of Israelite descent separated from all the foreigners, standing and confessing their sins and the iniquities of their ancestors.", "comment": "tn Heb \u201cfathers\u201d (also in vv. 9, 16, 23, 32, 34, 36).
tn Heb \u201cthe seed of Israel.\u201d
tn Heb \u201csons of a foreigner.\u201d"}, {"pk": 2837254, "translation": "NET", "book": 16, "chapter": 9, "verse": 3, "text": "For one-fourth of the day they stood in their place and read from the book of the law of the LORD their God, and for another fourth they were confessing their sins and worshiping the LORD their God.", "comment": "tn Heb \u201cconfessing.\u201d The words \u201ctheir sins\u201d are not present in the Hebrew text of v. 3, but are clearly implied here because they are explicitly stated in v. 2."}, {"pk": 2837255, "translation": "NET", "book": 16, "chapter": 9, "verse": 4, "text": "Then the Levites \u2014 Jeshua, Binnui, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Kenani \u2014 stood on the steps and called out loudly to the LORD their God.", "comment": "tc Heb \u201cBani.\u201d The translation reads \u201cBinnui\u201d (so also NAB) rather than the MT reading \u201cBani.\u201d Otherwise there are two individuals with the same name in this verse. The name \u201cBinnui\u201d appears, for example, in Neh 10:10.
tn Heb \u201cin a great voice.\u201d"}, {"pk": 2837256, "translation": "NET", "book": 16, "chapter": 9, "verse": 5, "text": "The Levites \u2014 Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah \u2014 said, \u201cStand up and bless the LORD your God!\u201d \u201cMay you be blessed, O LORD our God, from age to age. May your glorious name be blessed; may it be lifted up above all blessing and praise.", "comment": "tc The MT reads here only \u201cfrom age to age,\u201d without the preceding words \u201cMay you be blessed, O LORD our God\u201d which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds \u201cAnd Ezra said\u201d at the beginning of v. 6 as a transition: \u201cAnd Ezra said, \u2018You alone are the LORD.\u201d Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b\u201310:1 continue to be the Levites of v. 5a.
tn Heb \u201cthe name of your glory.\u201d"}, {"pk": 2837257, "translation": "NET", "book": 16, "chapter": 9, "verse": 6, "text": "You alone are the LORD. You made the heavens, even the highest heavens, along with all their multitude of stars, the earth and all that is on it, the seas and all that is in them. You impart life to them all, and the multitudes of heaven worship you.", "comment": "tn Heb \u201cthe heavens of the heavens.\u201d
tn Heb \u201call their host.\u201d"}, {"pk": 2837258, "translation": "NET", "book": 16, "chapter": 9, "verse": 7, "text": "\u201cYou are the LORD God who chose Abram and brought him forth from Ur of the Chaldeans. You changed his name to Abraham."}, {"pk": 2837259, "translation": "NET", "book": 16, "chapter": 9, "verse": 8, "text": "When you perceived that his heart was faithful toward you, you established a covenant with him to give his descendants the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites. You have fulfilled your promise, for you are righteous.", "comment": "tn Heb \u201cseed.\u201d
tn Heb \u201cthe\u201d (so NAB).
tn Heb \u201cyour words.\u201d"}, {"pk": 2837260, "translation": "NET", "book": 16, "chapter": 9, "verse": 9, "text": "\u201cYou saw the affliction of our ancestors in Egypt, and you heard their cry at the Red Sea.", "comment": "tn Heb \u201cthe Sea of Reeds.\u201d Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity."}, {"pk": 2837261, "translation": "NET", "book": 16, "chapter": 9, "verse": 10, "text": "You performed awesome signs against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians had acted presumptuously against them. You made for yourself a name that is celebrated to this day.", "comment": "tn Heb \u201csigns and wonders.\u201d This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: \u201cawesome signs\u201d or \u201cmiraculous signs.\u201d
tn Heb \u201cthey\u201d; the referent (the Egyptians) has been specified in the translation for clarity.
tn Or \u201carrogantly\u201d (so NASB); NRSV \u201cinsolently.\u201d"}, {"pk": 2837262, "translation": "NET", "book": 16, "chapter": 9, "verse": 11, "text": "You split the sea before them, and they crossed through the sea on dry ground! But you threw their pursuers into the depths, like a stone into surging waters.", "comment": "tn Heb \u201cmighty.\u201d
tn Heb \u201cin the midst of.\u201d
tn Heb \u201cthose who pursued them.\u201d"}, {"pk": 2837263, "translation": "NET", "book": 16, "chapter": 9, "verse": 12, "text": "You guided them with a pillar of cloud by day and with a pillar of fire by night to illumine for them the path they were to travel."}, {"pk": 2837264, "translation": "NET", "book": 16, "chapter": 9, "verse": 13, "text": "\u201cYou came down on Mount Sinai and spoke with them from heaven. You provided them with just judgments, true laws, and good statutes and commandments."}, {"pk": 2837265, "translation": "NET", "book": 16, "chapter": 9, "verse": 14, "text": "You made known to them your holy Sabbath; you issued commandments, statutes, and law to them through Moses your servant.", "comment": "tn Heb \u201cby the hand of.\u201d"}, {"pk": 2837266, "translation": "NET", "book": 16, "chapter": 9, "verse": 15, "text": "You provided bread from heaven for them in their time of hunger, and you brought forth water from the rock for them in their time of thirst. You told them to enter in order to possess the land that you had sworn to give them.", "comment": "tn Heb \u201chad lifted your hand.\u201d"}, {"pk": 2837267, "translation": "NET", "book": 16, "chapter": 9, "verse": 16, "text": "\u201cBut they \u2014 our ancestors \u2014 behaved presumptuously; they rebelled and did not obey your commandments.", "comment": "tn Heb \u201cthey stiffened their neck\u201d (so also in the following verse).
tn Heb \u201cand our fathers.\u201d The vav is explicative."}, {"pk": 2837268, "translation": "NET", "book": 16, "chapter": 9, "verse": 17, "text": "They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. You did not abandon them,", "comment": "tc The translation follows the Qere reading \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed, \u201cloyal love\u201d) rather than the Kethib reading \u05d5\u05b0\u05d7\u05b6\u05e1\u05b6\u05d3 (v\u00ffkhesed, \u201cand loyal love\u201d) of the MT.
tc The present translation follows a few medieval Hebrew MSS and the LXX in reading \u05d1\u05bc\u05b0\u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd (b\u00ffmitsrayim, \u201cin Egypt\u201d; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading \u05d1\u05bc\u05b0\u05de\u05b4\u05e8\u05b0\u05d9\u05b8\u05dd (b\u00ffmiryam, \u201cin their rebellion\u201d)."}, {"pk": 2837269, "translation": "NET", "book": 16, "chapter": 9, "verse": 18, "text": "even when they made a cast image of a calf for themselves and said, \u2018This is your God who brought you up from Egypt,\u2019 or when they committed atrocious blasphemies.", "comment": "tn Heb \u201cgreat.\u201d"}, {"pk": 2837270, "translation": "NET", "book": 16, "chapter": 9, "verse": 19, "text": "\u201cDue to your great compassion you did not abandon them in the desert. The pillar of cloud did not stop guiding them in the path by day, nor did the pillar of fire stop illuminating for them by night the path on which they should travel.", "comment": "tn Heb \u201cdid not turn from them by day to guide them in the path.\u201d"}, {"pk": 2837271, "translation": "NET", "book": 16, "chapter": 9, "verse": 20, "text": "You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst."}, {"pk": 2837272, "translation": "NET", "book": 16, "chapter": 9, "verse": 21, "text": "For forty years you sustained them. Even in the desert they never lacked anything. Their clothes did not wear out and their feet did not swell."}, {"pk": 2837273, "translation": "NET", "book": 16, "chapter": 9, "verse": 22, "text": "\u201cYou gave them kingdoms and peoples, and you allocated them to every corner of the land. They inherited the land of King Sihon of Heshbon and the land of King Og of Bashan.", "comment": "tc Most Hebrew MSS read \u201cthe land of Sihon and the land of the king of Heshbon.\u201d The present translation (along with NAB, NASB, NIV, NCV, NRSV, CEV, NLT) follows the reading of one Hebrew MS, the LXX, and the Vulgate.
tn The words \u201cof the land\u201d are not in the Hebrew text, but are supplied in the translation for clarity."}, {"pk": 2837274, "translation": "NET", "book": 16, "chapter": 9, "verse": 23, "text": "You multiplied their descendants like the stars of the sky. You brought them to the land you had told their ancestors to enter in order to possess."}, {"pk": 2837275, "translation": "NET", "book": 16, "chapter": 9, "verse": 24, "text": "Their descendants entered and possessed the land. You subdued before them the Canaanites who were the inhabitants of the land. You delivered them into their hand, together with their kings and the peoples of the land, to deal with as they pleased.", "comment": "tn Heb \u201cthe sons.\u201d"}, {"pk": 2837276, "translation": "NET", "book": 16, "chapter": 9, "verse": 25, "text": "They captured fortified cities and fertile land. They took possession of houses full of all sorts of good things \u2014 wells previously dug, vineyards, olive trees, and fruit trees in abundance. They ate until they were full and grew fat. They enjoyed to the full your great goodness.", "comment": "tn Heb \u201cthey ate and were sated.\u201d This expression is a hendiadys. The first verb retains its full verbal sense, while the second functions adverbially: \u201cthey ate and were filled\u201d = \u201cthey ate until they were full.\u201d"}, {"pk": 2837277, "translation": "NET", "book": 16, "chapter": 9, "verse": 26, "text": "\u201cNonetheless they grew disobedient and rebelled against you; they disregarded your law. They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies.", "comment": "tn Heb \u201cthey cast your law behind their backs.\u201d"}, {"pk": 2837278, "translation": "NET", "book": 16, "chapter": 9, "verse": 27, "text": "Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from their adversaries.", "comment": "tn Heb \u201cfrom the hand of\u201d (so NASB, NIV); NAB \u201cfrom the power of.\u201d"}, {"pk": 2837279, "translation": "NET", "book": 16, "chapter": 9, "verse": 28, "text": "\u201cThen, when they were at rest again, they went back to doing evil before you. Then you abandoned them to their enemies, and they gained dominion over them. When they again cried out to you, in your compassion you heard from heaven and rescued them time and again.", "comment": "tn Heb \u201cin the hand of\u201d (so KJV, ASV); NAB \u201cto the power of.\u201d"}, {"pk": 2837280, "translation": "NET", "book": 16, "chapter": 9, "verse": 29, "text": "And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances \u2014 those by which an individual, if he obeys them, will live. They boldly turned from you; they rebelled and did not obey.", "comment": "tn Heb \u201cthey gave a stubborn shoulder.\u201d
tn Heb \u201cif a man keep.\u201d See note on the word \u201cobey\u201d in Neh 1:5.
tn Heb \u201cthey stiffened their neck.\u201d"}, {"pk": 2837281, "translation": "NET", "book": 16, "chapter": 9, "verse": 30, "text": "You prolonged your kindness with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, so you delivered them into the hands of the neighboring peoples.", "comment": "tn Heb \u201cthe peoples of the lands.\u201d
tn The Hebrew expression here is elliptical. The words \u201cyour kindness\u201d are not included in the Hebrew text, but have been supplied in the translation for clarity.
tn Heb \u201cdid not give ear to.\u201d"}, {"pk": 2837282, "translation": "NET", "book": 16, "chapter": 9, "verse": 31, "text": "However, due to your abundant mercy you did not do away with them altogether; you did not abandon them. For you are a merciful and compassionate God."}, {"pk": 2837283, "translation": "NET", "book": 16, "chapter": 9, "verse": 32, "text": "\u201cSo now, our God \u2014 the great, powerful, and awesome God, who keeps covenant fidelity \u2014 do not regard as inconsequential all the hardship that has befallen us \u2014 our kings, our leaders, our priests, our prophets, our ancestors, and all your people \u2014 from the days of the kings of Assyria until this very day!", "comment": "tn Heb \u201cdo not let it seem small in your sight.\u201d
tn Heb \u201cthe covenant and loyal love.\u201d The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: \u201cthe covenant and loyalty\u201d = covenant fidelity."}, {"pk": 2837284, "translation": "NET", "book": 16, "chapter": 9, "verse": 33, "text": "You are righteous with regard to all that has happened to us, for you have acted faithfully. It is we who have been in the wrong!", "comment": "tn Heb \u201cyou have done truth.\u201d"}, {"pk": 2837285, "translation": "NET", "book": 16, "chapter": 9, "verse": 34, "text": "Our kings, our leaders, our priests, and our ancestors have not kept your law. They have not paid attention to your commandments or your testimonies by which you have solemnly admonished them."}, {"pk": 2837286, "translation": "NET", "book": 16, "chapter": 9, "verse": 35, "text": "Even when they were in their kingdom and benefiting from your incredible goodness that you had lavished on them in the spacious and fertile land you had set before them, they did not serve you, nor did they turn from their evil practices.", "comment": "tn Heb \u201cgiven them.\u201d
tn Heb \u201cgiven.\u201d
tn Heb \u201cgreat.\u201d"}, {"pk": 2837287, "translation": "NET", "book": 16, "chapter": 9, "verse": 36, "text": "\u201cSo today we are slaves! In the very land you gave to our ancestors to eat its fruit and to enjoy its good things \u2014 we are slaves!", "comment": "tn The expression \u201cto enjoy\u201d is not included in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2837288, "translation": "NET", "book": 16, "chapter": 9, "verse": 37, "text": "Its abundant produce goes to the kings you have placed over us due to our sins. They rule over our bodies and our livestock as they see fit, and we are in great distress!", "comment": "tn Heb \u201caccording to their desire.\u201d"}, {"pk": 2837289, "translation": "NET", "book": 16, "chapter": 9, "verse": 38, "text": "(10:1) \u201cBecause of all of this we are entering into a binding covenant in written form; our leaders, our Levites, and our priests have affixed their names on the sealed document.\u201d", "comment": "sn Beginning with 9:38, the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same.
tn Heb \u201cour leaders, our Levites, and our priests on the sealed document.\u201d The Hebrew text is elliptical here; the words \u201chave affixed their names\u201d are supplied in the translation for clarity and for stylistic reasons. Cf. v. 2.
tn Heb \u201cand writing.\u201d
tn Heb \u201cwe are cutting.\u201d"}, {"pk": 2837290, "translation": "NET", "book": 16, "chapter": 10, "verse": 1, "text": "On the sealed documents were the following names: Nehemiah the governor, son of Hacaliah, along with Zedekiah,", "comment": "tn The words \u201cwere the following names\u201d are not in the Hebrew text but have been supplied in the translation for clarity. Cf. vv. 9, 10, 14."}, {"pk": 2837291, "translation": "NET", "book": 16, "chapter": 10, "verse": 2, "text": "Seraiah, Azariah, Jeremiah,"}, {"pk": 2837292, "translation": "NET", "book": 16, "chapter": 10, "verse": 3, "text": "Pashhur, Amariah, Malkijah,"}, {"pk": 2837293, "translation": "NET", "book": 16, "chapter": 10, "verse": 4, "text": "Hattush, Shebaniah, Malluch,"}, {"pk": 2837294, "translation": "NET", "book": 16, "chapter": 10, "verse": 5, "text": "Harim, Meremoth, Obadiah,"}, {"pk": 2837295, "translation": "NET", "book": 16, "chapter": 10, "verse": 6, "text": "Daniel, Ginnethon, Baruch,"}, {"pk": 2837296, "translation": "NET", "book": 16, "chapter": 10, "verse": 7, "text": "Meshullam, Abijah, Mijamin,"}, {"pk": 2837297, "translation": "NET", "book": 16, "chapter": 10, "verse": 8, "text": "Maaziah, Bilgai, and Shemaiah. These were the priests."}, {"pk": 2837298, "translation": "NET", "book": 16, "chapter": 10, "verse": 9, "text": "The Levites were as follows: Jeshua son of Azaniah, Binnui of the sons of Henadad, Kadmiel.", "comment": "tc With many medieval Hebrew manuscripts and the ancient versions the translation reads \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b7 (y\u00ffshua\u2019, \u201cJeshua\u201d) rather than the reading \u05d5\u05b0\u05d9\u05b5\u05e9\u05c1\u05d5\u05bc\u05e2\u05b7 (v\u00ffyeshua\u2019, \u201cand Jeshua\u201d) of BHS."}, {"pk": 2837299, "translation": "NET", "book": 16, "chapter": 10, "verse": 10, "text": "Their colleagues were as follows: Shebaniah, Hodiah, Kelita, Pelaiah, Hanan,", "comment": "tn Heb \u201cbrothers\u201d (also in v. 30)."}, {"pk": 2837300, "translation": "NET", "book": 16, "chapter": 10, "verse": 11, "text": "Mica, Rehob, Hashabiah,"}, {"pk": 2837301, "translation": "NET", "book": 16, "chapter": 10, "verse": 12, "text": "Zaccur, Sherebiah, Shebaniah,"}, {"pk": 2837302, "translation": "NET", "book": 16, "chapter": 10, "verse": 13, "text": "Hodiah, Bani, and Beninu."}, {"pk": 2837303, "translation": "NET", "book": 16, "chapter": 10, "verse": 14, "text": "The leaders of the people were as follows: Parosh, Pahath-Moab, Elam, Zattu, Bani,", "comment": "tn Heb \u201cheads\u201d; ASV \u201cchiefs.\u201d"}, {"pk": 2837304, "translation": "NET", "book": 16, "chapter": 10, "verse": 15, "text": "Bunni, Azgad, Bebai,"}, {"pk": 2837305, "translation": "NET", "book": 16, "chapter": 10, "verse": 16, "text": "Adonijah, Bigvai, Adin,"}, {"pk": 2837306, "translation": "NET", "book": 16, "chapter": 10, "verse": 17, "text": "Ater, Hezekiah, Azzur,"}, {"pk": 2837307, "translation": "NET", "book": 16, "chapter": 10, "verse": 18, "text": "Hodiah, Hashum, Bezai,"}, {"pk": 2837308, "translation": "NET", "book": 16, "chapter": 10, "verse": 19, "text": "Hariph, Anathoth, Nebai,"}, {"pk": 2837309, "translation": "NET", "book": 16, "chapter": 10, "verse": 20, "text": "Magpiash, Meshullam, Hezir,"}, {"pk": 2837310, "translation": "NET", "book": 16, "chapter": 10, "verse": 21, "text": "Meshezabel, Zadok, Jaddua,"}, {"pk": 2837311, "translation": "NET", "book": 16, "chapter": 10, "verse": 22, "text": "Pelatiah, Hanan, Anaiah,"}, {"pk": 2837312, "translation": "NET", "book": 16, "chapter": 10, "verse": 23, "text": "Hoshea, Hananiah, Hasshub,"}, {"pk": 2837313, "translation": "NET", "book": 16, "chapter": 10, "verse": 24, "text": "Hallohesh, Pilha, Shobek,"}, {"pk": 2837314, "translation": "NET", "book": 16, "chapter": 10, "verse": 25, "text": "Rehum, Hashabnah, Maaseiah,"}, {"pk": 2837315, "translation": "NET", "book": 16, "chapter": 10, "verse": 26, "text": "Ahiah, Hanan, Anan,"}, {"pk": 2837316, "translation": "NET", "book": 16, "chapter": 10, "verse": 27, "text": "Malluch, Harim, and Baanah."}, {"pk": 2837317, "translation": "NET", "book": 16, "chapter": 10, "verse": 28, "text": "\u201cNow the rest of the people \u2014 the priests, the Levites, the gatekeepers, the singers, the temple attendants, and all those who have separated themselves from the neighboring peoples because of the law of God, along with their wives, their sons, and their daughters, all of whom are able to understand \u2014", "comment": "tn Heb \u201cfrom the peoples of the lands.\u201d Cf. vv. 30, 31."}, {"pk": 2837318, "translation": "NET", "book": 16, "chapter": 10, "verse": 29, "text": "hereby participate with their colleagues the town leaders and enter into a curse and an oath to adhere to the law of God which was given through Moses the servant of God, and to obey carefully all the commandments of the LORD our Lord, along with his ordinances and his statutes.", "comment": "tn Heb \u201cto walk in.\u201d
tn The Hebrew term translated \u201cLord\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn The expression \u201ca curse and an oath\u201d may be a hendiadys, meaning \u201can oath with penalties.\u201d
tn Heb \u201ckeep.\u201d See the note on the word \u201cobey\u201d in Neh 1:5.
tn Heb \u201cthe nobles.\u201d"}, {"pk": 2837319, "translation": "NET", "book": 16, "chapter": 10, "verse": 30, "text": "\u201cWe will not give our daughters in marriage to the neighboring peoples, and we will not take their daughters in marriage for our sons."}, {"pk": 2837320, "translation": "NET", "book": 16, "chapter": 10, "verse": 31, "text": "We will not buy on the Sabbath or on a holy day from the neighboring peoples who bring their wares and all kinds of grain to sell on the Sabbath day. We will let the fields lie fallow every seventh year, and we will cancel every loan.", "comment": "tn Heb \u201ctake.\u201d
tn Heb \u201cdebt of every hand,\u201d an idiom referring to the hand that holds legally binding contractual agreements."}, {"pk": 2837321, "translation": "NET", "book": 16, "chapter": 10, "verse": 32, "text": "We accept responsibility for fulfilling the commands to give one third of a shekel each year for the work of the temple of our God,", "comment": "tn Heb \u201chouse\u201d (also in vv. 33, 34, 35, 36, 37, 38, 39).
tn Heb \u201ccause to stand on us.\u201d
tc The MT reads \u201cto give upon us.\u201d However, the term \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc (\u2019alenu, \u201cupon us\u201d) should probably be deleted, following a few medieval Hebrew MSS, the Syriac Peshitta, and the Vulgate."}, {"pk": 2837322, "translation": "NET", "book": 16, "chapter": 10, "verse": 33, "text": "for the loaves of presentation and for the regular grain offerings and regular burnt offerings, for the Sabbaths, for the new moons, for the appointed meetings, for the holy offerings, for the sin offerings to make atonement for Israel, and for all the work of the temple of our God."}, {"pk": 2837323, "translation": "NET", "book": 16, "chapter": 10, "verse": 34, "text": "\u201cWe \u2014 the priests, the Levites, and the people \u2014 have cast lots concerning the wood offerings, to bring them to the temple of our God according to our families at the designated times year by year to burn on the altar of the LORD our God, as is written in the law.", "comment": "tn Heb \u201cthe house of our fathers.\u201d"}, {"pk": 2837324, "translation": "NET", "book": 16, "chapter": 10, "verse": 35, "text": "We also accept responsibility for bringing the first fruits of our land and the first fruits of every fruit tree year by year to the temple of the LORD.", "comment": "tn The words \u201cwe accept responsibility\u201d are not included in the Hebrew text, but are inferred from v. 33 (so also in v. 37)."}, {"pk": 2837325, "translation": "NET", "book": 16, "chapter": 10, "verse": 36, "text": "We also accept responsibility, as is written in the law, for bringing the firstborn of our sons and our cattle and the firstborn of our herds and of our flocks to the temple of our God, to the priests who are ministering in the temple of our God."}, {"pk": 2837326, "translation": "NET", "book": 16, "chapter": 10, "verse": 37, "text": "We will also bring the first of our coarse meal, of our contributions, of the fruit of every tree, of new wine, and of olive oil to the priests at the storerooms of the temple of our God, along with a tenth of the produce of our land to the Levites, for the Levites are the ones who collect the tithes in all the cities where we work.", "comment": "tn Heb \u201ca tithe of our land.\u201d
tn Heb \u201cof our work.\u201d"}, {"pk": 2837327, "translation": "NET", "book": 16, "chapter": 10, "verse": 38, "text": "A priest of Aaron\u2019s line will be with the Levites when the Levites collect the tithes, and the Levites will bring up a tenth of the tithes to the temple of our God, to the storerooms of the treasury.", "comment": "tn Heb \u201cAnd the priest the son of Aaron.\u201d"}, {"pk": 2837328, "translation": "NET", "book": 16, "chapter": 10, "verse": 39, "text": "The Israelites and the Levites will bring the contribution of the grain, the new wine, and the olive oil to the storerooms where the utensils of the sanctuary are kept, and where the priests who minister stay, along with the gatekeepers and the singers. We will not neglect the temple of our God.\u201d"}, {"pk": 2837329, "translation": "NET", "book": 16, "chapter": 11, "verse": 1, "text": "So the leaders of the people settled in Jerusalem, while the rest of the people cast lots to bring one out of every ten to settle in Jerusalem, the holy city, while the other nine remained in other cities.", "comment": "tn Heb \u201cnine of the hands.\u201d The word \u201chand\u201d is used here in the sense or a part or portion.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2837330, "translation": "NET", "book": 16, "chapter": 11, "verse": 2, "text": "The people gave their blessing on all the men who volunteered to settle in Jerusalem."}, {"pk": 2837331, "translation": "NET", "book": 16, "chapter": 11, "verse": 3, "text": "These are the provincial leaders who settled in Jerusalem. (While other Israelites, the priests, the Levites, the temple attendants, and the sons of the servants of Solomon settled in the cities of Judah, each on his own property in their cities,", "comment": "tn Heb \u201cthe heads of the province.\u201d"}, {"pk": 2837332, "translation": "NET", "book": 16, "chapter": 11, "verse": 4, "text": "some of the descendants of Judah and some of the descendants of Benjamin settled in Jerusalem.) Of the descendants of Judah: Athaiah son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, from the descendants of Perez;"}, {"pk": 2837333, "translation": "NET", "book": 16, "chapter": 11, "verse": 5, "text": "and Maaseiah son of Baruch, the son of Col-Hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, from the descendants of Shelah.", "comment": "tc The translation reads \u05de\u05b4\u05df\u05be\u05d4\u05b7\u05e9\u05c1\u05bc\u05b5\u05dc\u05b8\u05e0\u05b4\u05d9 (min hashelani, \u201cfrom the Shelahite\u201d) rather than the MT reading \u05d1\u05bc\u05b6\u05df\u05be\u05d4\u05b7\u05e9\u05c1\u05bc\u05b4\u05dc\u05b9\u05e0\u05b4\u05d9 (ben hashiloni, \u201cthe son of the Shilionite\u201d). See 1 Chr 9:5."}, {"pk": 2837334, "translation": "NET", "book": 16, "chapter": 11, "verse": 6, "text": "The sum total of the descendants of Perez who were settling in Jerusalem was 468 exceptional men."}, {"pk": 2837335, "translation": "NET", "book": 16, "chapter": 11, "verse": 7, "text": "These are the descendants of Benjamin: Sallu son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah,"}, {"pk": 2837336, "translation": "NET", "book": 16, "chapter": 11, "verse": 8, "text": "and his followers, Gabbai and Sallai \u2014 928 in all.", "comment": "tn Heb \u201cthose behind him.\u201d Some scholars emend the text to \u05d5\u05b0\u05d0\u05b6\u05d7\u05b8\u05d9\u05d5 (v\u00ff\u2019ekhayv, \u201chis brothers\u201d)."}, {"pk": 2837337, "translation": "NET", "book": 16, "chapter": 11, "verse": 9, "text": "Joel son of Zicri was the officer in charge of them, and Judah son of Hassenuah was second-in-command over the city."}, {"pk": 2837338, "translation": "NET", "book": 16, "chapter": 11, "verse": 10, "text": "From the priests: Jedaiah son of Joiarib, Jakin,"}, {"pk": 2837339, "translation": "NET", "book": 16, "chapter": 11, "verse": 11, "text": "Seraiah son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, supervisor in the temple of God,"}, {"pk": 2837340, "translation": "NET", "book": 16, "chapter": 11, "verse": 12, "text": "and their colleagues who were carrying out work for the temple \u2014 822; and Adaiah son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malkijah,", "comment": "tn Heb \u201cbrothers\u201d (also in vv. 13, 14, 17, 19)."}, {"pk": 2837341, "translation": "NET", "book": 16, "chapter": 11, "verse": 13, "text": "and his colleagues who were heads of families \u2014 242; and Amashsai son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,", "comment": "tn Heb \u201cheads of fathers.\u201d"}, {"pk": 2837342, "translation": "NET", "book": 16, "chapter": 11, "verse": 14, "text": "and his colleagues who were exceptional men \u2014 128. The officer over them was Zabdiel the son of Haggedolim.", "comment": "tc The translation reads with the LXX \u05d5\u05b0\u05d0\u05b6\u05d7\u05b8\u05d9\u05d5 (v\u00ff\u2019ekhayv, \u201cand his brothers\u201d) rather than the MT reading \u05d5\u05b7\u05d0\u05b2\u05d7\u05b5\u05d9\u05d4\u05b6\u05dd (va\u2019akhehem, \u201cand their brothers\u201d)."}, {"pk": 2837343, "translation": "NET", "book": 16, "chapter": 11, "verse": 15, "text": "From the Levites: Shemaiah son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;"}, {"pk": 2837344, "translation": "NET", "book": 16, "chapter": 11, "verse": 16, "text": "Shabbethai and Jozabad, leaders of the Levites, were in charge of the external work for the temple of God;", "comment": "tn Heb \u201cwho were of the heads.\u201d"}, {"pk": 2837345, "translation": "NET", "book": 16, "chapter": 11, "verse": 17, "text": "Mattaniah son of Mica, the son of Zabdi, the son of Asaph, the praise leader who led in thanksgiving and prayer; Bakbukiah, second among his colleagues; and Abda son of Shammua, the son of Galal, the son of Jeduthun.", "comment": "tc The translation reads with the Lucianic Greek recension and Vulgate \u05d4\u05b7\u05ea\u05bc\u05b0\u05d4\u05b4\u05dc\u05b8\u05d4 (hatt\u00ffhilah, \u201cthe praise\u201d) rather than the MT reading \u05d4\u05b7\u05ea\u05bc\u05b0\u05d7\u05b4\u05dc\u05bc\u05b8\u05d4 (hatt\u00ffkhillah, \u201cthe beginning\u201d)."}, {"pk": 2837346, "translation": "NET", "book": 16, "chapter": 11, "verse": 18, "text": "The sum total of the Levites in the holy city was 284."}, {"pk": 2837347, "translation": "NET", "book": 16, "chapter": 11, "verse": 19, "text": "And the gatekeepers: Akkub, Talmon and their colleagues who were guarding the gates \u2014 172."}, {"pk": 2837348, "translation": "NET", "book": 16, "chapter": 11, "verse": 20, "text": "And the rest of the Israelites, with the priests and the Levites, were in all the cities of Judah, each on his own property."}, {"pk": 2837349, "translation": "NET", "book": 16, "chapter": 11, "verse": 21, "text": "The temple attendants were living on Ophel, and Ziha and Gishpa were over them.", "comment": "tn Heb \u201cthe temple attendants.\u201d The pronoun \u201cthem\u201d has been substituted in the translation for stylistic reasons."}, {"pk": 2837350, "translation": "NET", "book": 16, "chapter": 11, "verse": 22, "text": "The overseer of the Levites in Jerusalem was Uzzi son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica. He was one of Asaph\u2019s descendants who were the singers responsible for the service of the temple of God."}, {"pk": 2837351, "translation": "NET", "book": 16, "chapter": 11, "verse": 23, "text": "For they were under royal orders which determined their activity day by day.", "comment": "tn Heb \u201cthe commandment of the king was over them.\u201d
tn Heb \u201ca thing of a day in its day.\u201d"}, {"pk": 2837352, "translation": "NET", "book": 16, "chapter": 11, "verse": 24, "text": "Pethahiah son of Meshezabel, one of the descendants of Zerah son of Judah, was an adviser to the king in every matter pertaining to the people.", "comment": "tn Heb \u201cto the hand of the king.\u201d"}, {"pk": 2837353, "translation": "NET", "book": 16, "chapter": 11, "verse": 25, "text": "As for the settlements with their fields, some of the people of Judah settled in Kiriath Arba and its neighboring villages, in Dibon and its villages, in Jekabzeel and its settlements,", "comment": "tn Heb \u201cits daughters.\u201d So also in vv. 27, 28, 30, and 31."}, {"pk": 2837354, "translation": "NET", "book": 16, "chapter": 11, "verse": 26, "text": "in Jeshua, in Moladah, in Beth Pelet,"}, {"pk": 2837355, "translation": "NET", "book": 16, "chapter": 11, "verse": 27, "text": "in Hazar Shual, in Beer Sheba and its villages,"}, {"pk": 2837356, "translation": "NET", "book": 16, "chapter": 11, "verse": 28, "text": "in Ziklag, in Meconah and its villages,"}, {"pk": 2837357, "translation": "NET", "book": 16, "chapter": 11, "verse": 29, "text": "in En Rimmon, in Zorah, in Jarmuth,"}, {"pk": 2837358, "translation": "NET", "book": 16, "chapter": 11, "verse": 30, "text": "Zanoah, Adullam and their settlements, in Lachish and its fields, and in Azekah and its villages. So they were encamped from Beer Sheba to the Valley of Hinnom."}, {"pk": 2837359, "translation": "NET", "book": 16, "chapter": 11, "verse": 31, "text": "Some of the descendants of Benjamin settled in Geba, Micmash, Aija, Bethel and its villages,", "comment": "tc Heb \u201cfrom Geba.\u201d It is preferable to delete the preposition \u201cfrom\u201d read by the MT.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tc The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta \u05d5\u05bc\u05de\u05b4\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (umibb\u00ffney, \u201cand some of the descendants of\u201d; cf. NLT) rather than the MT reading \u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9 (uv\u00ffne, \u201cand the sons of\u201d)."}, {"pk": 2837360, "translation": "NET", "book": 16, "chapter": 11, "verse": 32, "text": "in Anathoth, Nob, and Ananiah,"}, {"pk": 2837361, "translation": "NET", "book": 16, "chapter": 11, "verse": 33, "text": "in Hazor, Ramah, and Gittaim,", "comment": "map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1."}, {"pk": 2837362, "translation": "NET", "book": 16, "chapter": 11, "verse": 34, "text": "in Hadid, Zeboim, and Neballat,"}, {"pk": 2837363, "translation": "NET", "book": 16, "chapter": 11, "verse": 35, "text": "in Lod, Ono, and the Valley of the Craftsmen.", "comment": "tc The translation reads \u05d5\u05b0\u05d2\u05b5\u05d9 (v\u00ffgey, \u201cand the valley\u201d) rather than the MT reading \u05d2\u05bc\u05b5\u05d9 (gey, \u201cthe valley\u201d). The original vav (\u05d5) probably dropped out accidentally due to haplography with the final vav on the immediately preceding word.
tn Heb \u201cGe-harashim,\u201d which could be left untranslated as a place name."}, {"pk": 2837364, "translation": "NET", "book": 16, "chapter": 11, "verse": 36, "text": "Some of the Judean divisions of the Levites settled in Benjamin."}, {"pk": 2837365, "translation": "NET", "book": 16, "chapter": 12, "verse": 1, "text": "These are the priests and Levites who returned with Zerubbabel son of Shealtiel and Jeshua: Seraiah, Jeremiah, Ezra,", "comment": "tn Heb \u201cwho went up.\u201d"}, {"pk": 2837366, "translation": "NET", "book": 16, "chapter": 12, "verse": 2, "text": "Amariah, Malluch, Hattush,"}, {"pk": 2837367, "translation": "NET", "book": 16, "chapter": 12, "verse": 3, "text": "Shecaniah, Rehum, Meremoth,"}, {"pk": 2837368, "translation": "NET", "book": 16, "chapter": 12, "verse": 4, "text": "Iddo, Ginnethon, Abijah,", "comment": "tc Most Hebrew MSS read \u201cGinnethoi\u201d; the present translation follows a number of Hebrew MSS and the Vulgate (cf. Neh 12:16 and NIV, NCV, NLT)."}, {"pk": 2837369, "translation": "NET", "book": 16, "chapter": 12, "verse": 5, "text": "Mijamin, Moadiah, Bilgah,"}, {"pk": 2837370, "translation": "NET", "book": 16, "chapter": 12, "verse": 6, "text": "Shemaiah, Joiarib, Jedaiah,"}, {"pk": 2837371, "translation": "NET", "book": 16, "chapter": 12, "verse": 7, "text": "Sallu, Amok, Hilkiah, and Jedaiah. These were the leaders of the priests and their colleagues in the days of Jeshua.", "comment": "tn Heb \u201cheads\u201d (so also in v. 12).
tn Heb \u201cbrothers\u201d (also in vv. 8, 9, 24, 36)."}, {"pk": 2837372, "translation": "NET", "book": 16, "chapter": 12, "verse": 8, "text": "And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who together with his colleagues was in charge of the songs of thanksgiving.", "comment": "tn Heb \u201che and his brothers.\u201d"}, {"pk": 2837373, "translation": "NET", "book": 16, "chapter": 12, "verse": 9, "text": "Bakbukiah and Unni, their colleagues, stood opposite them in the services.", "comment": "tc The translation reads \u05d5\u05b0\u05e2\u05bb\u05e0\u05bc\u05b4\u05d9 (v\u00ff\u2019unni) with the Qere rather than \u05d5\u05b0\u05e2\u05bb\u05e0\u05bc\u05d5\u05b9 (v\u00ff\u2019uno) of the MT Kethib."}, {"pk": 2837374, "translation": "NET", "book": 16, "chapter": 12, "verse": 10, "text": "Jeshua was the father of Joiakim, Joiakim was the father of Eliashib, Eliashib was the father of Joiada,", "comment": "tn Heb \u201cbegat.\u201d"}, {"pk": 2837375, "translation": "NET", "book": 16, "chapter": 12, "verse": 11, "text": "Joiada was the father of Jonathan, and Jonathan was the father of Jaddua."}, {"pk": 2837376, "translation": "NET", "book": 16, "chapter": 12, "verse": 12, "text": "In the days of Joiakim, these were the priests who were leaders of the families: of Seraiah, Meraiah; of Jeremiah, Hananiah;"}, {"pk": 2837377, "translation": "NET", "book": 16, "chapter": 12, "verse": 13, "text": "of Ezra, Meshullam; of Amariah, Jehohanan;"}, {"pk": 2837378, "translation": "NET", "book": 16, "chapter": 12, "verse": 14, "text": "of Malluch, Jonathan; of Shecaniah, Joseph;", "comment": "tc Most Hebrew MSS read \u201cShebaniah\u201d (cf. KJV, NAB, NASB, NRSV, CEV); the present translation follows the reading of some Hebrew MSS, some LXX MSS, and the Syriac (cf. Neh 12:3 and NIV, NCV, NLT).
tc The present translation reads with the LXX \u05dc\u05b0\u05de\u05b7\u05dc\u05bc\u05d5\u05bc\u05da\u05b0 (l\u00ffmallukh) rather than \u05dc\u05b4\u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b4\u05d9 (limlukhi) of the Kethib (by dittography) or \u05dc\u05b4\u05de\u05b0\u05dc\u05b4\u05d9\u05db\u05d5\u05bc (limlikhu) of the Qere."}, {"pk": 2837379, "translation": "NET", "book": 16, "chapter": 12, "verse": 15, "text": "of Harim, Adna; of Meremoth, Helkai;", "comment": "tc The present translation reads with the Lucianic Greek recension and the Syriac Peshitta \u05dc\u05b4\u05de\u05b0\u05e8\u05b5\u05de\u05d5\u05b9\u05ea (limremot, cf. NAB, NIV, NCV, NLT \u201cMeremoth\u201d) rather than the MT reading \u05dc\u05b4\u05de\u05b0\u05e8\u05b8\u05d9\u05d5\u05b9\u05ea (limrayot, cf. KJV, NASB, NRSV, CEV \u201cMeraioth\u201d). Cf. v. 3."}, {"pk": 2837380, "translation": "NET", "book": 16, "chapter": 12, "verse": 16, "text": "of Iddo, Zechariah; of Ginnethon, Meshullam;", "comment": "tc The present translation (along with most English versions) reads with the Qere and the Syriac Peshitta \u05dc\u05b0\u05e2\u05b4\u05d3\u05bc\u05d5\u05b9\u05d0 (l\u00ff\u2019iddo\u2019, \u201cIddo\u201d) rather than the MT reading \u05dc\u05b7\u05e2\u05b2\u05d3\u05b8\u05d9\u05b8\u05d0 (la\u2019adaya\u2019) which probably arose through graphic confusion. Cf. v. 4."}, {"pk": 2837381, "translation": "NET", "book": 16, "chapter": 12, "verse": 17, "text": "of Abijah, Zicri; of Miniamin and of Moadiah, Piltai;", "comment": "tn Or \u201cof Miniamin, \u2026; of Moadiah, Piltai,\u201d where the name of the leader of the family of Miniamin has dropped out of the text due to a problem in transmission."}, {"pk": 2837382, "translation": "NET", "book": 16, "chapter": 12, "verse": 18, "text": "of Bilgah, Shammua; of Shemaiah, Jehonathan;"}, {"pk": 2837383, "translation": "NET", "book": 16, "chapter": 12, "verse": 19, "text": "of Joiarib, Mattenai; of Jedaiah, Uzzi;"}, {"pk": 2837384, "translation": "NET", "book": 16, "chapter": 12, "verse": 20, "text": "of Sallu, Kallai; of Amok, Eber;", "comment": "tc The present translation reads \u05e1\u05b7\u05dc\u05bc\u05d5\u05bc (sallu, cf. NAB, NIV, NCV, NLT \u201cSallu\u201d) rather than the MT reading \u05e1\u05b7\u05dc\u05bc\u05b7\u05d9 (sallai, cf. KJV, NASB, NRSV, CEV \u201cSallai\u201d ). Cf. v. 7."}, {"pk": 2837385, "translation": "NET", "book": 16, "chapter": 12, "verse": 21, "text": "of Hilkiah, Hashabiah; of Jedaiah, Nethanel."}, {"pk": 2837386, "translation": "NET", "book": 16, "chapter": 12, "verse": 22, "text": "As for the Levites, in the days of Eliashib, Joiada, Johanan and Jaddua the heads of families were recorded, as were the priests during the reign of Darius the Persian.", "comment": "tn Some scholars delete these words, regarding them as a later scribal addition to the text."}, {"pk": 2837387, "translation": "NET", "book": 16, "chapter": 12, "verse": 23, "text": "The descendants of Levi were recorded in the Book of the Chronicles as heads of families up to the days of Johanan son of Eliashib.", "comment": "tn Or \u201cthe Book of the Annals\u201d (so NRSV); NLT \u201cThe Book of History.\u201d"}, {"pk": 2837388, "translation": "NET", "book": 16, "chapter": 12, "verse": 24, "text": "And the leaders of the Levites were Hashabiah, Sherebiah, Jeshua son of Kadmiel, and their colleagues, who stood opposite them to offer praise and thanks, one contingent corresponding to the other, as specified by David the man of God.", "comment": "tn Heb \u201cin [accord with] the commandment of.\u201d"}, {"pk": 2837389, "translation": "NET", "book": 16, "chapter": 12, "verse": 25, "text": "Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers who were guarding the storerooms at the gates."}, {"pk": 2837390, "translation": "NET", "book": 16, "chapter": 12, "verse": 26, "text": "These all served in the days of Joiakim son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor and of Ezra the priestly scribe.", "comment": "tn Heb \u201cthe priest, the scribe.\u201d"}, {"pk": 2837391, "translation": "NET", "book": 16, "chapter": 12, "verse": 27, "text": "At the dedication of the wall of Jerusalem, they sought out the Levites from all the places they lived to bring them to Jerusalem to celebrate the dedication joyfully with songs of thanksgiving and songs accompanied by cymbals, harps, and lyres.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cfrom all their places.\u201d The words \u201cthey lived\u201d are implied."}, {"pk": 2837392, "translation": "NET", "book": 16, "chapter": 12, "verse": 28, "text": "The singers were also assembled from the district around Jerusalem and from the settlements of the Netophathites", "comment": "tn Heb \u201cthe sons of the singers.\u201d"}, {"pk": 2837393, "translation": "NET", "book": 16, "chapter": 12, "verse": 29, "text": "and from Beth Gilgal and from the fields of Geba and Azmaveth, for the singers had built settlements for themselves around Jerusalem."}, {"pk": 2837394, "translation": "NET", "book": 16, "chapter": 12, "verse": 30, "text": "When the priests and Levites had purified themselves, they purified the people, the gates, and the wall."}, {"pk": 2837395, "translation": "NET", "book": 16, "chapter": 12, "verse": 31, "text": "I brought the leaders of Judah up on top of the wall, and I appointed two large choirs to give thanks. One was to proceed on the top of the wall southward toward the Dung Gate.", "comment": "tc The translation reads \u05d5\u05b0\u05d4\u05b8\u05d0\u05b7\u05d7\u05b7\u05ea \u05d4\u05b9\u05dc\u05b6\u05db\u05b6\u05ea (v\u00ffha\u2019akhat holekhet, \u201cand one was proceeding\u201d) rather than the MT reading \u05d5\u05b0\u05ea\u05b7\u05d4\u05b2\u05dc\u05bb\u05db\u05b9\u05ea (v\u00fftahalukhot, \u201cand processions\u201d)."}, {"pk": 2837396, "translation": "NET", "book": 16, "chapter": 12, "verse": 32, "text": "Going after them were Hoshaiah, half the leaders of Judah,"}, {"pk": 2837397, "translation": "NET", "book": 16, "chapter": 12, "verse": 33, "text": "Azariah, Ezra, Meshullam,"}, {"pk": 2837398, "translation": "NET", "book": 16, "chapter": 12, "verse": 34, "text": "Judah, Benjamin, Shemaiah, Jeremiah,"}, {"pk": 2837399, "translation": "NET", "book": 16, "chapter": 12, "verse": 35, "text": "some of the priests with trumpets, Zechariah son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph,", "comment": "tn Heb \u201csome of the sons of the priests.\u201d"}, {"pk": 2837400, "translation": "NET", "book": 16, "chapter": 12, "verse": 36, "text": "and his colleagues \u2014 Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani \u2014 with musical instruments of David the man of God. (Ezra the scribe led them.)", "comment": "tn Or \u201cprescribed by\u201d (NIV, NLT); TEV \u201cof the kind played by.\u201d The precise relationship of these musical instruments to David is not clear.
tn Heb \u201cwas before them.\u201d"}, {"pk": 2837401, "translation": "NET", "book": 16, "chapter": 12, "verse": 37, "text": "They went over the Fountain Gate and continued directly up the steps of the City of David on the ascent to the wall. They passed the house of David and continued on to the Water Gate toward the east."}, {"pk": 2837402, "translation": "NET", "book": 16, "chapter": 12, "verse": 38, "text": "The second choir was proceeding in the opposite direction. I followed them, along with half the people, on top of the wall, past the Tower of the Ovens to the Broad Wall,", "comment": "tc The translation reads \u05d4\u05d5\u05b9\u05dc\u05b6\u05db\u05b6\u05ea (holekhet, \u201cwas proceeding\u201d) rather than the MT \u05d4\u05b7\u05d4\u05d5\u05b9\u05dc\u05b6\u05db\u05b6\u05ea (haholekhet, \u201cthe one proceeding\u201d). The MT probably reflects dittography \u2013 accidental writing of \u05d4 (hey) twice instead of once."}, {"pk": 2837403, "translation": "NET", "book": 16, "chapter": 12, "verse": 39, "text": "over the Ephraim Gate, the Jeshanah Gate, the Fish Gate, the Tower of Hananel, and the Tower of the Hundred, to the Sheep Gate. They stopped at the Gate of the Guard.", "comment": "tn Heb \u201cthey stood.\u201d
tn Or \u201cthe Old Gate\u201d (so KJV, NASB, NCV, NRSV)."}, {"pk": 2837404, "translation": "NET", "book": 16, "chapter": 12, "verse": 40, "text": "Then the two choirs that gave thanks took their stations in the temple of God. I did also, along with half the officials with me,", "comment": "tn Heb \u201cstood.\u201d"}, {"pk": 2837405, "translation": "NET", "book": 16, "chapter": 12, "verse": 41, "text": "and the priests \u2014 Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Hananiah, with their trumpets \u2014"}, {"pk": 2837406, "translation": "NET", "book": 16, "chapter": 12, "verse": 42, "text": "and also Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malkijah, Elam, and Ezer. The choirs sang loudly under the direction of Jezrahiah.", "comment": "tn Heb \u201ccaused to hear.\u201d"}, {"pk": 2837407, "translation": "NET", "book": 16, "chapter": 12, "verse": 43, "text": "And on that day they offered great sacrifices and rejoiced, for God had given them great joy. The women and children also rejoiced. The rejoicing in Jerusalem could be heard from far away."}, {"pk": 2837408, "translation": "NET", "book": 16, "chapter": 12, "verse": 44, "text": "On that day men were appointed over the storerooms for the contributions, first fruits, and tithes, to gather into them from the fields of the cities the portions prescribed by the law for the priests and the Levites, for the people of Judah took delight in the priests and Levites who were ministering.", "comment": "tc The translation reads \u05de\u05b4\u05e9\u05c2\u05bc\u05b0\u05d3\u05b6\u05d9 (miss\u00ffde, \u201cfrom the fields\u201d) rather than the MT reading \u05dc\u05b4\u05e9\u05c2\u05b0\u05d3\u05b5\u05d9 (lisdey, \u201cto the fields\u201d).
tn Heb \u201cfor Judah.\u201d The words \u201cthe people of\u201d have been supplied in the translation for clarity, since \u201cJudah\u201d is a proper name as well as a place name.
tn Heb \u201cstanding.\u201d"}, {"pk": 2837409, "translation": "NET", "book": 16, "chapter": 12, "verse": 45, "text": "They performed the service of their God and the service of purification, along with the singers and gatekeepers, according to the commandment of David and his son Solomon.", "comment": "tc With many medieval Hebrew MSS and the ancient versions the translation reads the conjunction (\u201cand\u201d). It is absent in the Leningrad MS that forms the textual basis for BHS."}, {"pk": 2837410, "translation": "NET", "book": 16, "chapter": 12, "verse": 46, "text": "For long ago, in the days of David and Asaph, there had been directors for the singers and for the songs of praise and thanks to God.", "comment": "tn Heb \u201cheads.\u201d The translation reads with the Qere the plural \u05e8\u05b9\u05d0\u05e9\u05c1\u05b5\u05d9 (ro\u2019shey, \u201cheads\u201d) rather than the Kethib singular \u05e8\u05b9\u05d0\u05e9\u05c1 (ro\u2019sh, \u201chead\u201d) of the MT."}, {"pk": 2837411, "translation": "NET", "book": 16, "chapter": 12, "verse": 47, "text": "So in the days of Zerubbabel and in the days of Nehemiah, all Israel was contributing the portions for the singers and gatekeepers, according to the daily need. They also set aside the portion for the Levites, and the Levites set aside the portion for the descendants of Aaron.", "comment": "tn Heb \u201ca thing of a day in its day.\u201d
tn Heb \u201cwere sanctifying.\u201d"}, {"pk": 2837412, "translation": "NET", "book": 16, "chapter": 13, "verse": 1, "text": "On that day the book of Moses was read aloud in the hearing of the people. They found written in it that no Ammonite or Moabite may ever enter the assembly of God,", "comment": "tn Heb \u201cit was found.\u201d The Hebrew verb is passive.
tn Heb \u201cears.\u201d"}, {"pk": 2837413, "translation": "NET", "book": 16, "chapter": 13, "verse": 2, "text": "for they had not met the Israelites with food and water, but instead had hired Balaam to curse them. (Our God, however, turned the curse into blessing.)", "comment": "tn Heb \u201cbread.\u201d The Hebrew term is generic here, however, referring to more than bread alone."}, {"pk": 2837414, "translation": "NET", "book": 16, "chapter": 13, "verse": 3, "text": "When they heard the law, they removed from Israel all who were of mixed ancestry."}, {"pk": 2837415, "translation": "NET", "book": 16, "chapter": 13, "verse": 4, "text": "But prior to this time, Eliashib the priest, a relative of Tobiah, had been appointed over the storerooms of the temple of our God.", "comment": "tc The translation reads the plural rather than the singular of the MT."}, {"pk": 2837416, "translation": "NET", "book": 16, "chapter": 13, "verse": 5, "text": "He made for himself a large storeroom where previously they had been keeping the grain offering, the incense, and the vessels, along with the tithes of the grain, the new wine, and the olive oil as commanded for the Levites, the singers, the gate keepers, and the offering for the priests.", "comment": "tn Heb \u201cgiving.\u201d"}, {"pk": 2837417, "translation": "NET", "book": 16, "chapter": 13, "verse": 6, "text": "During all this time I was not in Jerusalem, for in the thirty-second year of King Artaxerxes of Babylon, I had gone back to the king. After some time I had requested leave of the king,", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cto the end of days.\u201d"}, {"pk": 2837418, "translation": "NET", "book": 16, "chapter": 13, "verse": 7, "text": "and I returned to Jerusalem. Then I discovered the evil that Eliashib had done for Tobiah by supplying him with a storeroom in the courts of the temple of God."}, {"pk": 2837419, "translation": "NET", "book": 16, "chapter": 13, "verse": 8, "text": "I was very upset, and I threw all of Tobiah\u2019s household possessions out of the storeroom."}, {"pk": 2837420, "translation": "NET", "book": 16, "chapter": 13, "verse": 9, "text": "Then I gave instructions that the storerooms should be purified, and I brought back the equipment of the temple of God, along with the grain offering and the incense.", "comment": "tn On the usage of this Hebrew word see HALOT 478-79 s.v. \u05db\u05bc\u05b0\u05dc\u05b4\u05d9."}, {"pk": 2837421, "translation": "NET", "book": 16, "chapter": 13, "verse": 10, "text": "I also discovered that the grain offerings for the Levites had not been provided, and that as a result the Levites and the singers who performed this work had all gone off to their fields."}, {"pk": 2837422, "translation": "NET", "book": 16, "chapter": 13, "verse": 11, "text": "So I registered a complaint with the leaders, asking \u201cWhy is the temple of God neglected?\u201d Then I gathered them and reassigned them to their positions.", "comment": "tn Heb \u201cand I stood them on their standing.\u201d"}, {"pk": 2837423, "translation": "NET", "book": 16, "chapter": 13, "verse": 12, "text": "Then all of Judah brought the tithe of the grain, the new wine, and the olive oil to the storerooms."}, {"pk": 2837424, "translation": "NET", "book": 16, "chapter": 13, "verse": 13, "text": "I gave instructions that Shelemiah the priest, Zadok the scribe, and a certain Levite named Pedaiah be put in charge of the storerooms, and that Hanan son of Zaccur, the son of Mattaniah, be their assistant, for they were regarded as trustworthy. It was then their responsibility to oversee the distribution to their colleagues.", "comment": "tn Heb \u201con their hand.\u201d
tc Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate \u05d5\u05b8\u05d0\u05b2\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4 (va\u2019atsavveh, \u201cand I commanded\u201d) rather than the rare denominative verb \u05d5\u05b8\u05d0\u05d5\u05b9\u05e6\u05b0\u05e8\u05b8\u05d4 (va\u2019ots\u00ffrah, \u201cand I appointed over the storeroom\u201d) of the MT.
tn Heb \u201cbe over\u201d
tn Heb \u201cbrothers.\u201d"}, {"pk": 2837425, "translation": "NET", "book": 16, "chapter": 13, "verse": 14, "text": "Please remember me for this, O my God, and do not wipe out the kindness that I have done for the temple of my God and for its services!"}, {"pk": 2837426, "translation": "NET", "book": 16, "chapter": 13, "verse": 15, "text": "In those days I saw people in Judah treading winepresses on the Sabbath, bringing in heaps of grain and loading them onto donkeys, along with wine, grapes, figs, and all kinds of loads, and bringing them to Jerusalem on the Sabbath day. So I warned them on the day that they sold these provisions."}, {"pk": 2837427, "translation": "NET", "book": 16, "chapter": 13, "verse": 16, "text": "The people from Tyre who lived there were bringing fish and all kinds of merchandise and were selling it on the Sabbath to the people of Judah \u2014 and in Jerusalem, of all places!", "comment": "tn The words \u201cof all places\u201d are not in the Hebrew text but have been supplied in the translation to indicate the emphasis on Jerusalem.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2837428, "translation": "NET", "book": 16, "chapter": 13, "verse": 17, "text": "So I registered a complaint with the nobles of Judah, saying to them, \u201cWhat is this evil thing that you are doing, profaning the Sabbath day?"}, {"pk": 2837429, "translation": "NET", "book": 16, "chapter": 13, "verse": 18, "text": "Isn\u2019t this the way your ancestors acted, causing our God to bring on them and on this city all this misfortune? And now you are causing even more wrath on Israel, profaning the Sabbath like this!\u201d", "comment": "tn Heb \u201cyour fathers.\u201d"}, {"pk": 2837430, "translation": "NET", "book": 16, "chapter": 13, "verse": 19, "text": "When the evening shadows began to fall on the gates of Jerusalem before the Sabbath, I ordered the doors to be closed. I further directed that they were not to be opened until after the Sabbath. I positioned some of my young men at the gates so that no load could enter on the Sabbath day.", "comment": "tn Heb \u201csaid\u201d (so also in v. 22).
tn Heb \u201cthe gates of Jerusalem grew dark.\u201d
tn Heb \u201ccaused to stand.\u201d"}, {"pk": 2837431, "translation": "NET", "book": 16, "chapter": 13, "verse": 20, "text": "The traders and sellers of all kinds of merchandise spent the night outside Jerusalem once or twice."}, {"pk": 2837432, "translation": "NET", "book": 16, "chapter": 13, "verse": 21, "text": "But I warned them and said, \u201cWhy do you spend the night by the wall? If you repeat this, I will forcibly remove you!\u201d From that time on they did not show up on the Sabbath.", "comment": "sn This statement contains a great deal of restrained humor. The author clearly takes pleasure in the effectiveness of the measures that he had enacted.
tn The Hebrew text includes the words \u201cto them,\u201d but they have been excluded from the translation for stylistic reasons.
tn Heb \u201cI will send a hand on you.\u201d"}, {"pk": 2837433, "translation": "NET", "book": 16, "chapter": 13, "verse": 22, "text": "Then I directed the Levites to purify themselves and come and guard the gates in order to keep the Sabbath day holy. For this please remember me, O my God, and have pity on me in keeping with your great love."}, {"pk": 2837434, "translation": "NET", "book": 16, "chapter": 13, "verse": 23, "text": "Also in those days I saw the men of Judah who had married women from Ashdod, Ammon, and Moab."}, {"pk": 2837435, "translation": "NET", "book": 16, "chapter": 13, "verse": 24, "text": "Half of their children spoke the language of Ashdod (or the language of one of the other peoples mentioned ) and were unable to speak the language of Judah.", "comment": "tn Heb \u201cpeople and people.\u201d"}, {"pk": 2837436, "translation": "NET", "book": 16, "chapter": 13, "verse": 25, "text": "So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, \u201cYou will not marry off your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves!", "comment": "tn Heb \u201cgive.\u201d"}, {"pk": 2837437, "translation": "NET", "book": 16, "chapter": 13, "verse": 26, "text": "Was it not because of things like these that King Solomon of Israel sinned? Among the many nations there was no king like him. He was loved by his God, and God made him king over all Israel. But the foreign wives made even him sin!", "comment": "tn Heb \u201cgave.\u201d"}, {"pk": 2837438, "translation": "NET", "book": 16, "chapter": 13, "verse": 27, "text": "Should we then in your case hear that you do all this great evil, thereby being unfaithful to our God by marrying foreign wives?\u201d", "comment": "tn Heb \u201cgive a dwelling to.\u201d"}, {"pk": 2837439, "translation": "NET", "book": 16, "chapter": 13, "verse": 28, "text": "Now one of the sons of Joiada son of Eliashib the high priest was a son-in-law of Sanballat the Horonite. So I banished him from my sight."}, {"pk": 2837440, "translation": "NET", "book": 16, "chapter": 13, "verse": 29, "text": "Please remember them, O my God, because they have defiled the priesthood, the covenant of the priesthood, and the Levites.", "comment": "tc One medieval Hebrew MS, the Lucianic Greek recension, and the Syriac Peshitta read the plural \u05d4\u05b7\u05db\u05bc\u05b9\u05d4\u05b2\u05e0\u05b4\u05d9\u05dd (hakkohanim, \u201cthe priests\u201d) rather than the singular reading of the MT, \u05d4\u05b7\u05db\u05bc\u05b0\u05d4\u05bb\u05e0\u05bc\u05b8\u05d4 (hakk\u00ffhunnah, \u201cthe priesthood\u201d)."}, {"pk": 2837441, "translation": "NET", "book": 16, "chapter": 13, "verse": 30, "text": "So I purified them of everything foreign, and I assigned specific duties to the priests and the Levites.", "comment": "tn Heb \u201ca man in his work.\u201d"}, {"pk": 2837442, "translation": "NET", "book": 16, "chapter": 13, "verse": 31, "text": "I also provided for the wood offering at the appointed times and also for the first fruits. Please remember me for good, O my God.", "comment": "tn The words \u201cI also provided for\u201d are not included in the Hebrew text, but are supplied in the translation for the sake of clarity."}, {"pk": 2837443, "translation": "NET", "book": 17, "chapter": 1, "verse": 1, "text": "The following events happened in the days of Ahasuerus. (I am referring to that Ahasuerus who used to rule over a hundred and twenty-seven provinces extending all the way from India to Ethiopia. )", "comment": "sn The geographical extent of the Persian empire was vast. The division of Xerxes\u2019 empire into 127 smaller provinces was apparently done for purposes of administrative efficiency.
sn In the English Bible Esther appears adjacent to Ezra-Nehemiah and with the historical books, but in the Hebrew Bible it is one of five short books (the so-called Megillot) that appear toward the end of the biblical writings. The canonicity of the book was questioned by some in ancient Judaism and early Christianity. It is one of five OT books that were at one time regarded as antilegomena (i.e., books \u201cspoken against\u201d). The problem with Esther was the absence of any direct mention of God. Some questioned whether a book that did not mention God could be considered sacred scripture. Attempts to resolve this by discovering the tetragrammaton (YHWH) encoded in the Hebrew text (e.g., in the initial letters of four consecutive words in the Hebrew text of Esth 5:4) are unconvincing, although they do illustrate how keenly the problem was felt by some. Martin Luther also questioned the canonicity of this book, objecting to certain parts of its content. Although no copy of Esther was found among the Dead Sea Scrolls, this does not necessarily mean that the Qumran community did not regard it as canonical. It is possible that the absence of Esther from what has survived at Qumran is merely a coincidence. Although the book does not directly mention God, it would be difficult to read it without sensing the providence of God working in powerful, though at times subtle, ways to rescue his people from danger and possible extermination. The absence of mention of the name of God may be a deliberate part of the literary strategy of the writer.
tn Heb \u201cit came about\u201d; KJV, ASV \u201cNow it came to pass.\u201d
tn Where the Hebrew text has \u201cAhasuerus\u201d (so KJV, NAB, NASB, NRSV) in this book the LXX has \u201cArtaxerxes.\u201d The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465 B.C.), and a number of modern English versions use \u201cXerxes\u201d (e.g., NIV, NCV, CEV, NLT).
tn Heb \u201cin the days of Ahasuerus, that Ahasuerus who used to rule\u2026\u201d The phrase \u201cI am referring to\u201d has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun.
tn Heb \u201cCush\u201d (so NIV, NCV; KJV \u201cEthiopia\u201d) referring to the region of the upper Nile in Africa. India and Cush (i.e., Ethiopia) are both mentioned in a tablet taken from the foundation of Xerxes\u2019 palace in Persepolis that describes the extent of this empire. See ANET 316-17."}, {"pk": 2837444, "translation": "NET", "book": 17, "chapter": 1, "verse": 2, "text": "In those days, as King Ahasuerus sat on his royal throne in Susa the citadel,", "comment": "tn Heb \u201cShushan\u201d (so KJV, ASV). Most recent English versions render this as \u201cSusa.\u201dsn The city of Susa served as one of several capitals of Persia during this time; the other locations were Ecbatana, Babylon, and Persepolis. Partly due to the extreme heat of its summers, Susa was a place where Persian kings stayed mainly in the winter months. Strabo indicates that reptiles attempting to cross roads at midday died from the extreme heat (Geography 15.3.10-11).
tn The Hebrew word \u05d1\u05bc\u05b4\u05d9\u05e8\u05b8\u05d4 (birah) can refer to a castle or palace or temple. Here it seems to have in mind that fortified part of the city that might be called an acropolis or citadel. Cf. KJV \u201cpalace\u201d; NAB \u201cstronghold\u201d; NASB \u201ccapital\u201d; NLT \u201cfortress.\u201d"}, {"pk": 2837445, "translation": "NET", "book": 17, "chapter": 1, "verse": 3, "text": "in the third year of his reign he provided a banquet for all his officials and his servants. The army of Persia and Media was present, as well as the nobles and the officials of the provinces.", "comment": "sn The size of the banquet described here, the number of its invited guests, and the length of its duration, although certainly immense by any standard, are not without precedent in the ancient world. C. A. Moore documents a Persian banquet for 15,000 people and an Assyrian celebration with 69,574 guests (Esther [AB], 6).
sn The third year of Xerxes\u2019 reign would be ca. 483 b.c.
tc Due to the large numbers of people implied, some scholars suggest that the original text may have read \u201cleaders of the army\u201d (cf. NAB \u201cPersian and Median aristocracy\u201d; NASB \u201cthe army officers\u201d; NIV \u201cthe military leaders\u201d). However, there is no textual evidence for this emendation, and the large numbers are not necessarily improbable.
sn Unlike the Book of Daniel, the usual order for this expression in Esther is \u201cPersia and Media\u201d (cf. vv. 14, 18, 19). In Daniel the order is \u201cMedia and Persia,\u201d indicating a time in their history when Media was in the ascendancy."}, {"pk": 2837446, "translation": "NET", "book": 17, "chapter": 1, "verse": 4, "text": "He displayed the riches of his royal glory and the splendor of his majestic greatness for a lengthy period of time \u2014 a hundred and eighty days, to be exact!", "comment": "tn Heb \u201cmany days\u201d (so KJV, ASV); NASB, NRSV \u201cfor many days.\u201d
tn The words \u201cto be exact!\u201d are not in the Hebrew text but have been supplied in the translation to bring out the clarifying nuance of the time period mentioned. Cf. KJV \u201ceven an hundred and fourscore days.\u201d"}, {"pk": 2837447, "translation": "NET", "book": 17, "chapter": 1, "verse": 5, "text": "When those days were completed, the king then provided a seven-day banquet for all the people who were present in Susa the citadel, for those of highest standing to the most lowly. It was held in the court located in the garden of the royal palace.", "comment": "tn Heb \u201cwere found.\u201d
tc The Hebrew text of Esther does not indicate why this elaborate show of wealth and power was undertaken. According to the LXX these were \u201cthe days of the wedding\u201d (\u03b1\u1f31 \u1f21\u03bc\u03ad\u03c1\u03b1\u03b9 \u03c4\u03bf\u1fe6 \u03b3\u03ac\u03bc\u03bf\u03c5, Jai Jhmerai tou gamou), presumably the king\u2019s wedding. However, a number of scholars have called attention to the fact that this celebration takes place just shortly before Xerxes\u2019 invasion of Greece. It is possible that the banquet was a rallying for the up-coming military effort. See Herodotus, Histories 7.8. There is no reason to adopt the longer reading of the LXX here.
tc The LXX has \u1f15\u03be ({ex, \u201csix\u201d) instead of \u201cseven.\u201d Virtually all English versions follow the reading of the MT here, \u201cseven.\u201d
tn Heb \u201cfrom the great and unto the small.\u201d"}, {"pk": 2837448, "translation": "NET", "book": 17, "chapter": 1, "verse": 6, "text": "The furnishings included linen and purple curtains hung by cords of the finest linen and purple wool on silver rings, alabaster columns, gold and silver couches displayed on a floor made of valuable stones of alabaster, mother-of-pearl, and mineral stone.", "comment": "sn The finest linen was byssus, a fine, costly, white fabric made in Egypt, Palestine, and Edom, and imported into Persia (BDB 101 s.v. \u05d1\u05bc\u05d5\u05bc\u05e5; HALOT 115-16 s.v. \u05d1\u05bc\u05d5\u05bc\u05e5).
tn The Hebrew noun \u05de\u05b4\u05d8\u05bc\u05b8\u05d4 (mittah) refers to a reclining couch (cf. KJV \u201cbeds\u201d) spread with covers, cloth and pillow for feasting and carousing (Ezek 23:41; Amos 3:12; 6:4; Esth 1:6; 7:8). See BDB 641-42 s.v.; HALOT 573 s.v."}, {"pk": 2837449, "translation": "NET", "book": 17, "chapter": 1, "verse": 7, "text": "Drinks were served in golden containers, all of which differed from one another. Royal wine was available in abundance at the king\u2019s expense.", "comment": "tn Heb \u201cto cause to drink\u201d (Hiphil infinitive construct of \u05e9\u05c1\u05b8\u05e7\u05b8\u05d4, shaqah). As the etymology of the Hebrew word for \u201cbanquet\u201d (\u05de\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b6\u05d4, mishteh, from \u05e9\u05c1\u05b8\u05ea\u05b8\u05d4, shatah, \u201cto drink\u201d) hints, drinking was a prominent feature of ancient Near Eastern banquets."}, {"pk": 2837450, "translation": "NET", "book": 17, "chapter": 1, "verse": 8, "text": "There were no restrictions on the drinking, for the king had instructed all of his supervisors that they should do as everyone so desired.", "comment": "tn Heb \u201cevery chief of his house\u201d; KJV \u201call the officers of his house\u201d; NLT \u201chis staff.\u201d
tn Heb \u201cthe drinking was according to law; there was no one compelling.\u201d
tn Heb \u201caccording to the desire of man and man.\u201d"}, {"pk": 2837451, "translation": "NET", "book": 17, "chapter": 1, "verse": 9, "text": "Queen Vashti also gave a banquet for the women in King Ahasuerus\u2019 royal palace.", "comment": "sn Vashti is the name of Xerxes\u2019 queen according to the Book of Esther. But in the Greek histories of this period the queen\u2019s name is given as Amestris (e.g., Herodotus, Histories 9.108-13). The name Vashti does not seem to occur in the nonbiblical records from this period. Apparently the two women are not to be confused, but not enough is known about this period to reconcile completely the biblical and extrabiblical accounts."}, {"pk": 2837452, "translation": "NET", "book": 17, "chapter": 1, "verse": 10, "text": "On the seventh day, as King Ahasuerus was feeling the effects of the wine, he ordered Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs who attended him,", "comment": "tn Heb \u201cKing Ahasuerus\u201d; here the proper name has been replaced by the pronoun \u201chim\u201d in the translation for stylistic reasons. Cf. similarly NIV, NCV, CEV, NLT \u201cKing Xerxes.\u201d
tn Heb \u201cas the heart of the king was good with the wine.\u201d Here the proper name (King Ahasuerus) has been substituted for the title in the translation for stylistic reasons."}, {"pk": 2837453, "translation": "NET", "book": 17, "chapter": 1, "verse": 11, "text": "to bring Queen Vashti into the king\u2019s presence wearing her royal high turban. He wanted to show the people and the officials her beauty, for she was very attractive.", "comment": "tn Heb \u201cwas good of appearance\u201d; KJV \u201cwas fair to look on\u201d; NAB \u201cwas lovely to behold.\u201d"}, {"pk": 2837454, "translation": "NET", "book": 17, "chapter": 1, "verse": 12, "text": "But Queen Vashti refused to come at the king\u2019s bidding conveyed through the eunuchs. Then the king became extremely angry, and his rage consumed him.", "comment": "tn Heb \u201cburned in him\u201d (so KJV).
sn Refusal to obey the king was risky even for a queen in the ancient world. It is not clear why Vashti behaved so rashly and put herself in such danger. Apparently she anticipated humiliation of some kind and was unwilling to subject herself to it, in spite of the obvious dangers. There is no justification in the biblical text for an ancient Jewish targumic tradition that the king told her to appear before his guests dressed in nothing but her royal high turban, that is, essentially naked.
tn Heb \u201cat the word of the king\u201d; NASB \u201cat the king\u2019s command.\u201d"}, {"pk": 2837455, "translation": "NET", "book": 17, "chapter": 1, "verse": 13, "text": "The king then inquired of the wise men who were discerners of the times \u2014 for it was the royal custom to confer with all those who were proficient in laws and legalities.", "comment": "tn Heb \u201cjudgment\u201d (so KJV); NASB, NIV \u201cjustice\u201d; NRSV \u201ccustom.\u201d"}, {"pk": 2837456, "translation": "NET", "book": 17, "chapter": 1, "verse": 14, "text": "Those who were closest to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan. These men were the seven officials of Persia and Media who saw the king on a regular basis and had the most prominent offices in the kingdom.", "comment": "tn Heb \u201cwere sitting first\u201d; NAB \u201cheld first rank in the realm.\u201d
tn Heb \u201cseers of the face of the king\u201d; NASB \u201cwho had access to the king\u2019s presence.\u201d"}, {"pk": 2837457, "translation": "NET", "book": 17, "chapter": 1, "verse": 15, "text": "The king asked, \u201cBy law, what should be done to Queen Vashti in light of the fact that she has not obeyed the instructions of King Ahasuerus conveyed through the eunuchs?\u201d", "comment": "tn These words are not present in the Hebrew text, but have been supplied in the translation for clarity (cf. NIV, NCV, CEV, NLT, all of which supply similar phrases).
tc The location of the prepositional phrase \u201caccording to law\u201d is somewhat unusual in the Hebrew text, but not so much so as to require emendation. Some scholars suggest deleting the phrase as an instance of dittography from the final part of the immediately preceding word in v. 14. Others suggest taking the phrase with the end of v. 14 rather than with v. 15. Both proposals, however, lack adequate justification."}, {"pk": 2837458, "translation": "NET", "book": 17, "chapter": 1, "verse": 16, "text": "Memucan then replied to the king and the officials, \u201cThe wrong of Queen Vashti is not against the king alone, but against all the officials and all the people who are throughout all the provinces of King Ahasuerus."}, {"pk": 2837459, "translation": "NET", "book": 17, "chapter": 1, "verse": 17, "text": "For the matter concerning the queen will spread to all the women, leading them to treat their husbands with contempt, saying, \u2018When King Ahasuerus gave orders to bring Queen Vashti into his presence, she would not come.\u2019"}, {"pk": 2837460, "translation": "NET", "book": 17, "chapter": 1, "verse": 18, "text": "And this very day the noble ladies of Persia and Media who have heard the matter concerning the queen will respond in the same way to all the royal officials, and there will be more than enough contempt and anger!"}, {"pk": 2837461, "translation": "NET", "book": 17, "chapter": 1, "verse": 19, "text": "If the king is so inclined, let a royal edict go forth from him, and let it be written in the laws of Persia and Media that cannot be repealed, that Vashti may not come into the presence of King Ahasuerus, and let the king convey her royalty to another who is more deserving than she.", "comment": "sn Laws\u2026that cannot be repealed. On the permanence of the laws of Media and Persia see also Esth 8:8 and Dan 6:8, 12, 15.
sn Heb \u201cIf upon the king it is good\u201d; KJV \u201cIf it please the king.\u201d Deferential language was common in ancient Near Eastern court language addressing a despot; it occurs often in Esther.
tn Heb \u201cher neighbor\u201d; NIV \u201csomeone else.\u201d
tn Heb \u201cwho is better than she.\u201d The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king\u2019s wishes, although the word \u05d8\u05d5\u05b9\u05d1 (tob, \u201cgood\u201d) can also be used of physical beauty. Cf. NAB, NASB, NLT \u201cmore worthy than she.\u201d
sn Previously in this chapter the word \u201cqueen\u201d accompanies Vashti\u2019s name (cf. vv. 9, 11, 12, 15, 16, 17). But here, in anticipation of her demotion, the title is dropped."}, {"pk": 2837462, "translation": "NET", "book": 17, "chapter": 1, "verse": 20, "text": "And let the king\u2019s decision which he will enact be disseminated throughout all his kingdom, vast though it is. Then all the women will give honor to their husbands, from the most prominent to the lowly.\u201d", "comment": "tc The phrase \u201cvast though it is\u201d is not included in the LXX, although it is retained by almost all English versions.
tn Heb \u201cheard\u201d; KJV, NAB, NLT \u201cpublished\u201d; NIV, NRSV \u201cproclaimed.\u201d"}, {"pk": 2837463, "translation": "NET", "book": 17, "chapter": 1, "verse": 21, "text": "The matter seemed appropriate to the king and the officials. So the king acted on the advice of Memucan."}, {"pk": 2837464, "translation": "NET", "book": 17, "chapter": 1, "verse": 22, "text": "He sent letters throughout all the royal provinces, to each province according to its own script and to each people according to its own language, that every man should be ruling his family and should be speaking the language of his own people.", "comment": "tc The final prepositional phrase is not included in the LXX, and this shorter reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). Some scholars suggest the phrase may be the result of dittography from the earlier phrase \u201cto each people according to its language,\u201d but this is not a necessary conclusion. The edict was apparently intended to reassert male prerogative with regard to two things (and not just one): sovereign and unquestioned leadership within the family unit, and the right of deciding which language was to be used in the home when a bilingual situation existed.
sn For purposes of diplomacy and governmental communication throughout the far-flung regions of the Persian empire the Aramaic language was normally used. Educated people throughout the kingdom could be expected to have competence in this language. But in the situation described in v. 22 a variety of local languages are to be used, and not just Aramaic, so as to make the king\u2019s edict understandable to the largest possible number of people.
tn Heb \u201cin his house\u201d; NIV \u201cover his own household.\u201d"}, {"pk": 2837465, "translation": "NET", "book": 17, "chapter": 2, "verse": 1, "text": "When these things had been accomplished and the rage of King Ahasuerus had diminished, he remembered Vashti and what she had done and what had been decided against her.", "comment": "tn Or \u201cdecreed\u201d (so NAB, NASB, NRSV); TEV \u201cand about his proclamation against her.\u201d
tn Heb \u201cafter these things\u201d (so KJV, NASB, NRSV). The expression is very vague from a temporal standpoint, not indicating precisely just how much time might have elapsed. Cf. v. 21.
sn There may be a tinge of regret expressed in the king\u2019s remembrance of Vashti. There is perhaps a hint that he wished for her presence once again, although that was not feasible from a practical standpoint. The suggestions by the king\u2019s attendants concerning a replacement seem to be an effort to overcome this nostalgia. Certainly it was to their advantage to seek the betterment of the king\u2019s outlook. Those around him the most were probably the most likely to suffer the effects of his ire."}, {"pk": 2837466, "translation": "NET", "book": 17, "chapter": 2, "verse": 2, "text": "The king\u2019s servants who attended him said, \u201cLet a search be conducted in the king\u2019s behalf for attractive young women.", "comment": "tn Heb \u201cyoung women, virgins, good of form.\u201d The same phrase also occurs in v. 3."}, {"pk": 2837467, "translation": "NET", "book": 17, "chapter": 2, "verse": 3, "text": "And let the king appoint officers throughout all the provinces of his kingdom to gather all the attractive young women to Susa the citadel, to the harem under the authority of Hegai, the king\u2019s eunuch who oversees the women, and let him provide whatever cosmetics they desire.", "comment": "tn Heb \u201cthe house of the women\u201d (so KJV, ASV). So also in vv. 9, 11, 13, and 14.
tn Heb \u201ctheir ointments\u201d; cf. NIV, CEV, NLT \u201cbeauty treatments.\u201d"}, {"pk": 2837468, "translation": "NET", "book": 17, "chapter": 2, "verse": 4, "text": "Let the young woman whom the king finds most attractive become queen in place of Vashti.\u201d This seemed like a good idea to the king, so he acted accordingly.", "comment": "tn Heb \u201cthe matter was good in the eyes of the king.\u201d Cf. TEV \u201cThe king thought this was good advice.\u201d
tn Heb \u201cwho is good in the eyes of the king.\u201d"}, {"pk": 2837469, "translation": "NET", "book": 17, "chapter": 2, "verse": 5, "text": "Now there happened to be a Jewish man in Susa the citadel whose name was Mordecai. He was the son of Jair, the son of Shimei, the son of Kish, a Benjaminite,", "comment": "sn Mordecai is a pagan name that reflects the name of the Babylonian deity Marduk. Probably many Jews of the period had two names, one for secular use and the other for use especially within the Jewish community. Mordecai\u2019s Jewish name is not recorded in the biblical text."}, {"pk": 2837470, "translation": "NET", "book": 17, "chapter": 2, "verse": 6, "text": "who had been taken into exile from Jerusalem with the captives who had been carried into exile with Jeconiah king of Judah, whom Nebuchadnezzar king of Babylon had taken into exile.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Jeconiah is an alternative name for Jehoiachin. A number of modern English versions use the latter name to avoid confusion (e.g., NIV, NCV, TEV, NLT)."}, {"pk": 2837471, "translation": "NET", "book": 17, "chapter": 2, "verse": 7, "text": "Now he was acting as the guardian of Hadassah (that is, Esther), the daughter of his uncle, for neither her father nor her mother was alive. This young woman was very attractive and had a beautiful figure. When her father and mother died, Mordecai had raised her as if she were his own daughter.", "comment": "sn Hadassah is a Jewish name that probably means \u201cmyrtle\u201d; the name Esther probably derives from the Persian word for \u201cstar,\u201d although some scholars derive it from the name of the Babylonian goddess Ishtar. Esther is not the only biblical character for whom two different names were used. Daniel (renamed Belteshazzar) and his three friends Hananiah (renamed Shadrach), Mishael (renamed Meshach), and Azariah (renamed Abednego) were also given different names by their captors.
tn Heb \u201chad taken her to him.\u201d The Hebrew verb \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh, \u201cto take\u201d) describes Mordecai adopting Esther and treating her like his own daughter: \u201cto take as one\u2019s own property\u201d as a daughter (HALOT 534 s.v. I \u05dc\u05e7\u05d7 6).
tn Heb \u201cbeautiful of form.\u201d The Hebrew noun \u05ea\u05bc\u05b9\u05d0\u05b7\u05e8 (to\u2019ar, \u201cform; shape\u201d) is used elsewhere to describe the physical bodily shape of a beautiful woman (Gen 29:17; Deut 21:11; 1 Sam 25:3); see BDB 1061 s.v. Cf. TEV \u201chad a good figure.\u201d
tn According to HALOT 64 s.v. II \u05d0\u05de\u05df the term \u05d0\u05b9\u05de\u05b5\u05df (\u2019omen) means: (1) \u201cattendant\u201d of children (Num 11:12; Isa 49:23); (2) \u201cguardian\u201d (2 Kgs 10:1, 5; Esth 2:7); (3) \u201cnurse-maid\u201d (2 Sam 4:4; Ruth 4:16); and (4) \u201cto look after\u201d (Isa 60:4; Lam 4:5). Older lexicons did not distinguish this root from the homonym I \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman, \u201cto support; to confirm\u201d; cf. BDB 52 s.v. \u05d0\u05b8\u05de\u05b7\u05df). This is reflected in a number of translations by use of a phrase like \u201cbrought up\u201d (KJV, ASV, RSV, NIV) or \u201cbringing up\u201d (NASB).
tn Heb \u201cfor there was not to her father or mother.\u201d This is universally understood to mean Esther\u2019s father and mother were no longer alive."}, {"pk": 2837472, "translation": "NET", "book": 17, "chapter": 2, "verse": 8, "text": "It so happened that when the king\u2019s edict and his law became known many young women were taken to Susa the citadel to be placed under the authority of Hegai. Esther also was taken to the royal palace to be under the authority of Hegai, who was overseeing the women.", "comment": "tn Heb \u201cwere heard\u201d (so NASB); NRSV \u201cwere (had been NIV) proclaimed.\u201d
tn Heb \u201cthe house of the king.\u201d So also in vv. 9, 13. Cf. NLT \u201cthe king\u2019s harem.\u201d"}, {"pk": 2837473, "translation": "NET", "book": 17, "chapter": 2, "verse": 9, "text": "This young woman pleased him, and she found favor with him. He quickly provided her with her cosmetics and her rations; he also provided her with the seven specially chosen young women who were from the palace. He then transferred her and her young women to the best quarters in the harem.", "comment": "tn Heb \u201cwas good in his eyes\u201d; NLT \u201cHegai was very impressed with Esther.\u201d
tn Heb \u201cbeing looked at (with favor).\u201d
tn Heb \u201cof the house of the women\u201d (so KJV, ASV). So also in vv. 11, 13, 14."}, {"pk": 2837474, "translation": "NET", "book": 17, "chapter": 2, "verse": 10, "text": "Now Esther had not disclosed her people or her lineage, for Mordecai had instructed her not to do so.", "comment": "tn Cf. v. 20, where the same phrase occurs but with the word order reversed.
tn Heb \u201cthat she not tell\u201d (NRSV similar); NASB \u201cthat she should not make them known.\u201d"}, {"pk": 2837475, "translation": "NET", "book": 17, "chapter": 2, "verse": 11, "text": "And day after day Mordecai used to walk back and forth in front of the court of the harem in order to learn how Esther was doing and what might happen to her.", "comment": "tn Heb \u201cto know the peace of Esther.\u201d"}, {"pk": 2837476, "translation": "NET", "book": 17, "chapter": 2, "verse": 12, "text": "At the end of the twelve months that were required for the women, when the turn of each young woman arrived to go to King Ahasuerus \u2014 for in this way they had to fulfill their time of cosmetic treatment: six months with oil of myrrh, and six months with perfume and various ointments used by women \u2014", "comment": "tc The LXX does not include the words \u201cthat were required for the women.\u201dtn Heb \u201cto be to her according to the law of the women\u201d; NASB \u201cunder the regulations for the women.\u201d"}, {"pk": 2837477, "translation": "NET", "book": 17, "chapter": 2, "verse": 13, "text": "the woman would go to the king in the following way: Whatever she asked for would be provided for her to take with her from the harem to the royal palace."}, {"pk": 2837478, "translation": "NET", "book": 17, "chapter": 2, "verse": 14, "text": "In the evening she went, and in the morning she returned to a separate part of the harem, to the authority of Shaashgaz the king\u2019s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her and she was requested by name.", "comment": "tn Heb \u201csecond.\u201d The numerical adjective \u05e9\u05c1\u05b5\u05e0\u05b4\u05d9 (sheniy, \u201csecond\u201d) is difficult here. As a modifier for \u201chouse\u201d in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before \u201csecond\u201d (cf. LXX \u03c4\u1f78\u03bd \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03bd, ton deuteron). Some scholars emend the text to \u05e9\u05c1\u05b5\u05e0\u05b4\u05d9\u05ea (shenit, \u201ca second time\u201d), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king\u2019s harem, a group housed apparently in a distinct part of the residence complex.
tc The LXX does not include the words \u201cwas pleased with her.\u201d"}, {"pk": 2837479, "translation": "NET", "book": 17, "chapter": 2, "verse": 15, "text": "When it became the turn of Esther daughter of Abihail the uncle of Mordecai (who had raised her as if she were his own daughter ) to go to the king, she did not request anything except what Hegai the king\u2019s eunuch, who was overseer of the women, had recommended. Yet Esther met with the approval of all who saw her.", "comment": "tn Heb \u201cwho had taken her to him as a daughter\u201d; NRSV \u201cwho had adopted her as his own daughter.\u201d"}, {"pk": 2837480, "translation": "NET", "book": 17, "chapter": 2, "verse": 16, "text": "Then Esther was taken to King Ahasuerus at his royal residence in the tenth month (that is, the month of Tebeth) in the seventh year of his reign.", "comment": "tc The Greek MSS Codex Alexandrinus (A) and Codex Vaticanus (B) read \u201ctwelfth\u201d here.
tc The Syriac Peshitta reads \u201cfourth\u201d here."}, {"pk": 2837481, "translation": "NET", "book": 17, "chapter": 2, "verse": 17, "text": "And the king loved Esther more than all the other women, and she met with his loving approval more than all the other young women. So he placed the royal high turban on her head and appointed her queen in place of Vashti.", "comment": "tc The LXX does not include the words \u201cmore than all the other young women.\u201d
tn Heb \u201cgrace and loyal love.\u201d The expression is probably a hendiadys.
tn Heb \u201ccaused her to rule.\u201d"}, {"pk": 2837482, "translation": "NET", "book": 17, "chapter": 2, "verse": 18, "text": "Then the king prepared a large banquet for all his officials and his servants \u2014 it was actually Esther\u2019s banquet. He also set aside a holiday for the provinces, and he provided for offerings at the king\u2019s expense.", "comment": "tc The LXX does not include the words \u201cand he provided for offerings at the king\u2019s expense.\u201d"}, {"pk": 2837483, "translation": "NET", "book": 17, "chapter": 2, "verse": 19, "text": "Now when the young women were being gathered again, Mordecai was sitting at the king\u2019s gate.", "comment": "tc The LXX does not include the words \u201cNow when the young women were being gathered again.\u201d The Hebrew word \u05e9\u05c1\u05b5\u05e0\u05b4\u05d9\u05ea (shenit, \u201ca second time\u201d) is difficult in v. 19, but apparently it refers to a subsequent regathering of the women to the harem.
sn That Mordecai was sitting at the king\u2019s gate apparently means that he was a high-ranking government official. It was at the city gate where important business was transacted. Being in this position afforded Mordecai an opportunity to become aware of the plot against the king\u2019s life, although the author does not include the particular details of how this information first came to Mordecai\u2019s attention."}, {"pk": 2837484, "translation": "NET", "book": 17, "chapter": 2, "verse": 20, "text": "Esther was still not divulging her lineage or her people, just as Mordecai had instructed her. Esther continued to do whatever Mordecai said, just as she had done when he was raising her.", "comment": "tc The LXX adds the words \u201cto fear God.\u201d
sn That Esther was able so effectively to conceal her Jewish heritage suggests that she was not consistently observing Jewish dietary and religious requirements. As C. A. Moore observes, \u201cIn order for Esther to have concealed her ethnic and religious identity\u2026in the harem, she must have eaten\u2026, dressed, and lived like a Persian rather than an observant Jewess\u201d (Esther [AB], 28.) In this regard her public behavior stands in contrast to that of Daniel, for example."}, {"pk": 2837485, "translation": "NET", "book": 17, "chapter": 2, "verse": 21, "text": "In those days while Mordecai was sitting at the king\u2019s gate, Bigthan and Teresh, two of the king\u2019s eunuchs who protected the entrance, became angry and plotted to assassinate King Ahasuerus.", "comment": "tn Heb \u201csought to send a hand against\u201d; CEV \u201cdecided to kill.\u201d
tn This individual is referred to as \u201cBigthana,\u201d a variant spelling of the name, in Esth 6:2.
tc The LXX does not include the names \u201cBigthan and Teresh\u201d here.
tn Heb \u201cguarders of the threshold\u201d; NIV \u201cwho guarded the doorway.\u201d"}, {"pk": 2837486, "translation": "NET", "book": 17, "chapter": 2, "verse": 22, "text": "When Mordecai learned of the conspiracy, he informed Queen Esther, and Esther told the king in Mordecai\u2019s behalf.", "comment": "tc The LXX simply reads \u201cEsther\u201d and does not include \u201cthe queen.\u201d
sn The text of Esther does not disclose exactly how Mordecai learned about the plot against the king\u2019s life. Ancient Jewish traditions state that Mordecai overheard conspiratorial conversation, or that an informant brought this information to him, or that it came to him as a result of divine prompting. These conjectures are all without adequate support from the biblical text. The author simply does not tell the source of Mordecai\u2019s insight into this momentous event.
tc The LXX adds here \u201cthe things concerning the plot.\u201dtn Heb \u201cin the name of Mordecai\u201d (so NRSV); NIV \u201cgiving credit to Mordecai.\u201d"}, {"pk": 2837487, "translation": "NET", "book": 17, "chapter": 2, "verse": 23, "text": "The king then had the matter investigated and, finding it to be so, had the two conspirators hanged on a gallows. It was then recorded in the daily chronicles in the king\u2019s presence.", "comment": "tn Heb \u201cthey both were hanged.\u201d The referent (the two eunuchs who conspired against the king) has been specified in the translation for clarity.
tn Or \u201con a pole\u201d; KJV, ASV \u201con a tree.\u201d"}, {"pk": 2837488, "translation": "NET", "book": 17, "chapter": 3, "verse": 1, "text": "Some time later King Ahasuerus promoted Haman the son of Hammedatha, the Agagite, exalting him and setting his position above that of all the officials who were with him.", "comment": "tn Heb \u201cchair\u201d; KJV, NRSV \u201cseat\u201d; NASB \u201cestablished his authority.\u201d
tn Heb \u201cmade great\u201d; NAB \u201craised\u2026to high rank\u201d; NIV \u201chonored.\u201d sn The promotion of Haman in 3:1 for reasons unexplained contrasts noticeably with 2:19\u201323, where Mordecai\u2019s contribution to saving the king\u2019s life goes unnoticed. The irony is striking.
tn Heb \u201cafter these things\u201d (so KJV, ASV); NAB, NASB, NIV \u201cAfter these events.\u201d"}, {"pk": 2837489, "translation": "NET", "book": 17, "chapter": 3, "verse": 2, "text": "As a result, all the king\u2019s servants who were at the king\u2019s gate were bowing and paying homage to Haman, for the king had so commanded. However, Mordecai did not bow, nor did he pay him homage.", "comment": "sn Mordecai did not bow. The reason for Mordecai\u2019s refusal to bow before Haman is not clearly stated here. Certainly the Jews did not refuse to bow as a matter of principle, as though such an action somehow violated the second command of the Decalogue. Many biblical texts bear witness to their practice of falling prostrate before people of power and influence (e.g., 1 Sam 24:8; 2 Sam 14:4; 1 Kgs 1:16). Perhaps the issue here was that Haman was a descendant of the Amalekites, a people who had attacked Israel in an earlier age (see Exod 17:8\u201316; 1 Sam 15:17\u201320; Deut 25:17\u201319).
tn Heb \u201cand\u201d (so KJV, NASB, NRSV). Other modern English versions leave the conjunction untranslated here (NAB, NIV, NCV, NLT)."}, {"pk": 2837490, "translation": "NET", "book": 17, "chapter": 3, "verse": 3, "text": "Then the servants of the king who were at the king\u2019s gate asked Mordecai, \u201cWhy are you violating the king\u2019s commandment?\u201d"}, {"pk": 2837491, "translation": "NET", "book": 17, "chapter": 3, "verse": 4, "text": "And after they had spoken to him day after day without his paying any attention to them, they informed Haman to see whether this attitude on Mordecai\u2019s part would be permitted. Furthermore, he had disclosed to them that he was a Jew.", "comment": "sn This disclosure of Jewish identity is a reversal of the practice mentioned in 1:10, 20.
sn Mordecai\u2019s position in the service of the king brought him into regular contact with these royal officials. Because of this association the officials would have found ample opportunity to complain of Mordecai\u2019s refusal to honor Haman by bowing down before him.
tn Heb \u201cWill the matters of Mordecai stand?\u201d; NASB \u201cto see whether Mordecai\u2019s reason would stand.\u201d"}, {"pk": 2837492, "translation": "NET", "book": 17, "chapter": 3, "verse": 5, "text": "When Haman saw that Mordecai was not bowing or paying homage to him, he was filled with rage.", "comment": "tn Heb \u201cHaman.\u201d The pronoun (\u201che\u201d) was used in the translation for stylistic reasons. Repeating the proper name here is redundant according to contemporary English style, although the name is repeated in NASB and NRSV."}, {"pk": 2837493, "translation": "NET", "book": 17, "chapter": 3, "verse": 6, "text": "But the thought of striking out against Mordecai alone was repugnant to him, for he had been informed of the identity of Mordecai\u2019s people. So Haman sought to destroy all the Jews (that is, the people of Mordecai) who were in all the kingdom of Ahasuerus.", "comment": "tn Heb \u201cto send a hand against\u201d; KJV, NRSV \u201cto lay hands on.\u201d
tc The entire first half of the verse is not included in the LXX.
tn Heb \u201cthey had related to him.\u201d For stylistic reasons this has been translated as a passive construction.
tc This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading \u05e2\u05b7\u05dd (\u2019am, \u201cpeople\u201d) to \u05e2\u05b4\u05dd (\u2019im, \u201cwith\u201d), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions."}, {"pk": 2837494, "translation": "NET", "book": 17, "chapter": 3, "verse": 7, "text": "In the first month (that is, the month of Nisan), in the twelfth year of King Ahasuerus\u2019 reign, pur (that is, the lot) was cast before Haman in order to determine a day and a month. It turned out to be the twelfth month (that is, the month of Adar).", "comment": "tn The term \u05e4\u05bc\u05d5\u05bc\u05e8 (pur, \u201clot\u201d) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (\u201cthat is, the lot\u201d). It is from the plural form of this word (i.e., Purim) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31).
sn This year would be ca. 474 b.c. The reference to first month and twelfth month indicate that about a year had elapsed between this determination and the anticipated execution.
tc The LXX adds the following words: \u201cin order to destroy in one day the race of Mordecai, and the lot fell on the fourteenth day of the month.\u201d The LXX reading is included by NAB.tn Heb \u201cfrom day to day and from month to month\u201d (so KJV, NASB).
tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information."}, {"pk": 2837495, "translation": "NET", "book": 17, "chapter": 3, "verse": 8, "text": "Then Haman said to King Ahasuerus, \u201cThere is a particular people that is dispersed and spread among the inhabitants throughout all the provinces of your kingdom whose laws differ from those of all other peoples. Furthermore, they do not observe the king\u2019s laws. It is not appropriate for the king to provide a haven for them.", "comment": "tn Heb \u201cto cause them to rest\u201d; NASB \u201cto let them remain\u201d; NAB, NIV, NRSV \u201cto tolerate them.\u201d
tn Heb \u201cone people.\u201d Note the subtle absence at this point of a specific mention of the Jewish people by name.
tn Heb \u201cpeoples\u201d (so NASB, NIV); NAB \u201cnations\u201d"}, {"pk": 2837496, "translation": "NET", "book": 17, "chapter": 3, "verse": 9, "text": "If the king is so inclined, let an edict be issued to destroy them. I will pay ten thousand talents of silver to be conveyed to the king\u2019s treasuries for the officials who carry out this business.\u201d", "comment": "tn Heb \u201clet it be written\u201d (so KJV, ASV); NASB \u201clet it be decreed.\u201d
sn The enormity of the monetary sum referred to here can be grasped by comparing this amount (10,000 talents of silver) to the annual income of the empire, which according to Herodotus (Histories 3.95) was 14,500 Euboic talents. In other words Haman is offering the king a bribe equal to two-thirds of the royal income. Doubtless this huge sum of money was to come (in large measure) from the anticipated confiscation of Jewish property and assets once the Jews had been destroyed. That such a large sum of money is mentioned may indicate something of the economic standing of the Jewish population in the empire of King Ahasuerus.
tn Heb \u201cIf upon the king it is good\u201d; KJV \u201cIf it please the king.\u201d"}, {"pk": 2837497, "translation": "NET", "book": 17, "chapter": 3, "verse": 10, "text": "So the king removed his signet ring from his hand and gave it to Haman the son of Hammedatha, the Agagite, who was hostile toward the Jews.", "comment": "sn Possessing the king\u2019s signet ring would enable Haman to act with full royal authority. The king\u2019s ring would be used to impress the royal seal on edicts, making them as binding as if the king himself had enacted them."}, {"pk": 2837498, "translation": "NET", "book": 17, "chapter": 3, "verse": 11, "text": "The king replied to Haman, \u201cKeep your money, and do with those people whatever you wish.\u201d", "comment": "tn Heb \u201caccording to what is good in your eyes\u201d; NASB \u201cdo with them as you please.\u201d
tn Heb \u201cthe silver is given to you\u201d; NRSV \u201cthe money is given to you\u201d; CEV \u201cYou can keep their money.\u201d C. A. Moore (Esther [AB], 40) understands these words somewhat differently, taking them to imply acceptance of the money on Xerxes\u2019 part. He translates, \u201cWell, it\u2019s your money.\u201d"}, {"pk": 2837499, "translation": "NET", "book": 17, "chapter": 3, "verse": 12, "text": "So the royal scribes were summoned in the first month, on the thirteenth day of the month. Everything Haman commanded was written to the king\u2019s satraps and governors who were in every province and to the officials of every people, province by province according to its script and people by people according to its language. In the name of King Ahasuerus it was written and sealed with the king\u2019s signet ring.", "comment": "tn Or \u201csecretaries\u201d (so NIV, NRSV, NLT).
tn Or \u201cprinces\u201d (so NLT); CEV \u201chighest officials.\u201d"}, {"pk": 2837500, "translation": "NET", "book": 17, "chapter": 3, "verse": 13, "text": "Letters were sent by the runners to all the king\u2019s provinces stating that they should destroy, kill, and annihilate all the Jews, from youth to elderly, both women and children, on a particular day, namely the thirteenth day of the twelfth month (that is, the month of Adar), and to loot and plunder their possessions.", "comment": "tn Heb \u201cchildren and women.\u201d The translation follows contemporary English idiom, which reverses the order.
tc The LXX does not include the words \u201con the thirteenth day.\u201d
tn The words \u201cstating that\u201d are not in the Hebrew text but have been supplied in the translation for clarity."}, {"pk": 2837501, "translation": "NET", "book": 17, "chapter": 3, "verse": 14, "text": "A copy of this edict was to be presented as law throughout every province; it was to be made known to all the inhabitants, so that they would be prepared for this day.", "comment": "tn Heb \u201cpeoples\u201d (so NASB, NRSV)."}, {"pk": 2837502, "translation": "NET", "book": 17, "chapter": 3, "verse": 15, "text": "The messengers scurried forth with the king\u2019s order. The edict was issued in Susa the citadel. While the king and Haman sat down to drink, the city of Susa was in an uproar!", "comment": "sn The city of Susa was in an uproar. This final statement of v. 15 is a sad commentary on the pathetic disregard of despots for the human misery and suffering that they sometimes inflict on those who are helpless to resist their power. Here, while common people braced for the reckless loss of life and property that was about to begin, the perpetrators went about their mundane activities as though nothing of importance was happening.
tn Or \u201cwent forth in haste\u201d (so ASV).
tn Heb \u201cwith the word of the king.\u201d
tn Heb \u201crunners.\u201d So also in 8:10, 14. Cf. NAB, NASB, NIV, NRSV \u201ccouriers.\u201d"}, {"pk": 2837503, "translation": "NET", "book": 17, "chapter": 4, "verse": 1, "text": "Now when Mordecai became aware of all that had been done, he tore his garments and put on sackcloth and ashes. He went out into the city, crying out in a loud and bitter voice.", "comment": "tn Heb \u201cgreat.\u201d
tn Heb \u201cMordecai.\u201d The pronoun (\u201che\u201d) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style."}, {"pk": 2837504, "translation": "NET", "book": 17, "chapter": 4, "verse": 2, "text": "But he went no further than the king\u2019s gate, for no one was permitted to enter the king\u2019s gate clothed in sackcloth."}, {"pk": 2837505, "translation": "NET", "book": 17, "chapter": 4, "verse": 3, "text": "Throughout each and every province where the king\u2019s edict and law were announced there was considerable mourning among the Jews, along with fasting, weeping, and sorrow. Sackcloth and ashes were characteristic of many.", "comment": "sn Although prayer is not specifically mentioned here, it is highly unlikely that appeals to God for help were not a part of this reaction to devastating news. As elsewhere in the book of Esther, the writer seems deliberately to keep religious actions in the background.
tn Heb \u201cwere spread to many\u201d; KJV, NIV \u201cmany (+ people NLT) lay in sackcloth and ashes.\u201d
tn Heb \u201creached\u201d (so NAB, NLT); KJV, NASB, NIV \u201ccame\u201d; TEV \u201cwherever the king\u2019s proclamation was made known.\u201d
tn Heb \u201cgreat\u201d (so KJV, NIV, NRSV, NLT); NAB \u201cthe Jews went into deep mourning.\u201d"}, {"pk": 2837506, "translation": "NET", "book": 17, "chapter": 4, "verse": 4, "text": "When Esther\u2019s female attendants and her eunuchs came and informed her about Mordecai\u2019s behavior, the queen was overcome with anguish. Although she sent garments for Mordecai to put on so that he could remove his sackcloth, he would not accept them.", "comment": "tn The words \u201cabout Mordecai\u2019s behavior\u201d are not in the Hebrew text, but are supplied in translation for the sake of clarity. Cf. NIV, NLT \u201cabout Mordecai\u201d; TEV, CEV \u201cwhat Mordecai was doing.\u201d"}, {"pk": 2837507, "translation": "NET", "book": 17, "chapter": 4, "verse": 5, "text": "So Esther called for Hathach, one of the king\u2019s eunuchs who had been placed at her service, and instructed him to find out the cause and reason for Mordecai\u2019s behavior.", "comment": "tn Heb \u201cconcerning Mordecai, to know what this was, and why this was.\u201d
tn Heb \u201cwhom he caused to stand before her\u201d; NASB \u201cwhom the king had appointed to attend her.\u201d"}, {"pk": 2837508, "translation": "NET", "book": 17, "chapter": 4, "verse": 6, "text": "So Hathach went to Mordecai at the plaza of the city in front of the king\u2019s gate."}, {"pk": 2837509, "translation": "NET", "book": 17, "chapter": 4, "verse": 7, "text": "Then Mordecai related to him everything that had happened to him, even the specific amount of money that Haman had offered to pay to the king\u2019s treasuries for the Jews to be destroyed."}, {"pk": 2837510, "translation": "NET", "book": 17, "chapter": 4, "verse": 8, "text": "He also gave him a written copy of the law that had been disseminated in Susa for their destruction so that he could show it to Esther and talk to her about it. He also gave instructions that she should go to the king to implore him and petition him on behalf of her people.", "comment": "tn Heb \u201cgiven\u201d (so KJV); NASB, NRSV, TEV, NLT \u201cissued\u201d; NIV \u201cpublished\u201d; NAB \u201cpromulgated.\u201d"}, {"pk": 2837511, "translation": "NET", "book": 17, "chapter": 4, "verse": 9, "text": "So Hathach returned and related Mordecai\u2019s instructions to Esther.", "comment": "tn Heb \u201cthe words of Mordecai\u201d (so KJV); NIV, NRSV, CEV \u201cwhat Mordecai had said\u201d; NLT \u201cwith Mordecai\u2019s message.\u201d"}, {"pk": 2837512, "translation": "NET", "book": 17, "chapter": 4, "verse": 10, "text": "Then Esther replied to Hathach with instructions for Mordecai:"}, {"pk": 2837513, "translation": "NET", "book": 17, "chapter": 4, "verse": 11, "text": "\u201cAll the servants of the king and the people of the king\u2019s provinces know that there is only one law applicable to any man or woman who comes uninvited to the king in the inner court \u2014 that person will be put to death, unless the king extends to him the gold scepter, permitting him to be spared. Now I have not been invited to come to the king for some thirty days!\u201d", "comment": "tn Heb \u201cone is his law\u201d; NASB \u201che (the king NIV) has but one law\u201d
tn Heb \u201cand he will live\u201d; KJV, ASV \u201cthat he may live\u201d; NIV \u201cand spare his life.\u201d"}, {"pk": 2837514, "translation": "NET", "book": 17, "chapter": 4, "verse": 12, "text": "When Esther\u2019s reply was conveyed to Mordecai,", "comment": "tn Heb \u201cthe words of Esther\u201d; TEV, NLT \u201cEsther\u2019s message.\u201d"}, {"pk": 2837515, "translation": "NET", "book": 17, "chapter": 4, "verse": 13, "text": "he said to take back this answer to Esther:", "comment": "tn Heb \u201cMordecai.\u201d The pronoun (\u201che\u201d) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style."}, {"pk": 2837516, "translation": "NET", "book": 17, "chapter": 4, "verse": 14, "text": "\u201cDon\u2019t imagine that because you are part of the king\u2019s household you will be the one Jew who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear from another source, while you and your father\u2019s household perish. It may very well be that you have achieved royal status for such a time as this!\u201d", "comment": "tn Heb \u201cfrom all the Jews\u201d; KJV \u201cmore than all the Jews\u201d; NIV \u201cyou alone of all the Jews.\u201d
tn Heb \u201chave come to the kingdom\u201d; NRSV \u201cto royal dignity\u201d; NIV \u201cto royal position\u201d; NLT \u201chave been elevated to the palace.\u201d
tn Heb \u201cAnd who knows whether\u201d (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9.
tn Heb \u201cplace\u201d (so KJV, NIV, NLT); NRSV \u201cfrom another quarter.\u201d This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines\u2019 suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God\u2019s providential dealings entirely in the background.
tn Heb \u201cstand\u201d; KJV, NASB, NIV, NLT \u201carise.\u201d"}, {"pk": 2837517, "translation": "NET", "book": 17, "chapter": 4, "verse": 15, "text": "Then Esther sent this reply to Mordecai:"}, {"pk": 2837518, "translation": "NET", "book": 17, "chapter": 4, "verse": 16, "text": "\u201cGo, assemble all the Jews who are found in Susa and fast in my behalf. Don\u2019t eat and don\u2019t drink for three days, night or day. My female attendants and I will also fast in the same way. Afterward I will go to the king, even though it violates the law. If I perish, I perish!\u201d", "comment": "tn Heb \u201cwhich is not according to the law\u201d (so KJV, NASB); NAB \u201ccontrary to the law.\u201d
tn Heb \u201cI and my female attendants.\u201d The translation reverses the order for stylistic reasons."}, {"pk": 2837519, "translation": "NET", "book": 17, "chapter": 4, "verse": 17, "text": "So Mordecai set out to do everything that Esther had instructed him."}, {"pk": 2837520, "translation": "NET", "book": 17, "chapter": 5, "verse": 1, "text": "It so happened that on the third day Esther put on her royal attire and stood in the inner court of the palace, opposite the king\u2019s quarters. The king was sitting on his royal throne in the palace, opposite the entrance.", "comment": "tn Heb \u201cthe entrance of the house\u201d (so ASV).
tn Heb \u201cof the house of the king\u201d; NASB, NRSV \u201cof the king\u2019s palace.\u201d
tn Heb \u201cthe house of the king\u201d; NASB \u201cthe king\u2019s rooms\u201d; NIV, NLT \u201cthe king\u2019s hall.\u201d This expression is used twice in this verse. In the first instance, it is apparently the larger palace complex that is in view, whereas in the second instance the expression seems to refer specifically to the quarters from which the king governed."}, {"pk": 2837521, "translation": "NET", "book": 17, "chapter": 5, "verse": 2, "text": "When the king saw Queen Esther standing in the court, she met with his approval. The king extended to Esther the gold scepter that was in his hand, and Esther approached and touched the end of the scepter.", "comment": "tn Heb \u201cshe obtained grace in his eyes\u201d; NASB \u201cshe obtained favor in his sight\u201d; NIV \u201che was pleased with her\u201d; NLT \u201che welcomed her.\u201d"}, {"pk": 2837522, "translation": "NET", "book": 17, "chapter": 5, "verse": 3, "text": "The king said to her, \u201cWhat is on your mind, Queen Esther? What is your request? Even as much as half the kingdom will be given to you!\u201d", "comment": "tn Heb \u201cWhat to you?\u201d; NAB, NIV NRSV \u201cWhat is it, Queen Esther?\u201d"}, {"pk": 2837523, "translation": "NET", "book": 17, "chapter": 5, "verse": 4, "text": "Esther replied, \u201cIf the king is so inclined, let the king and Haman come today to the banquet that I have prepared for him.\u201d", "comment": "tn Heb \u201cIf upon the king it is good\u201d; NASB \u201cIf it please the king.\u201d"}, {"pk": 2837524, "translation": "NET", "book": 17, "chapter": 5, "verse": 5, "text": "The king replied, \u201cFind Haman quickly so that we can do as Esther requests.\u201d So the king and Haman went to the banquet that Esther had prepared."}, {"pk": 2837525, "translation": "NET", "book": 17, "chapter": 5, "verse": 6, "text": "While at the banquet of wine, the king said to Esther, \u201cWhat is your request? It shall be given to you. What is your petition? Ask for as much as half the kingdom, and it shall be done!\u201d", "comment": "sn As much as half the kingdom. Such a statement would no doubt have been understood for the exaggeration that it clearly was. Cf. the similar NT scene recorded in Mark 6:23, where Herod makes a similar promise to the daughter of Herodias. In that case the request was for the head of John the Baptist, which is a lot less than half the kingdom."}, {"pk": 2837526, "translation": "NET", "book": 17, "chapter": 5, "verse": 7, "text": "Esther responded, \u201cMy request and my petition is this:", "comment": "tn Heb \u201canswered and said.\u201d This is somewhat redundant in contemporary English and has been simplified in the translation."}, {"pk": 2837527, "translation": "NET", "book": 17, "chapter": 5, "verse": 8, "text": "If I have found favor in the king\u2019s sight and if the king is inclined to grant my request and perform my petition, let the king and Haman come tomorrow to the banquet that I will prepare for them. At that time I will do as the king wishes.", "comment": "tn Heb \u201cif upon the king it is good.\u201d Cf. the similar expression in v. 4, which also occurs in 7:3; 8:5; 9:13.
tn Heb \u201cand tomorrow\u201d (so NASB); NAB, NRSV \u201cand then.\u201d
tn Heb \u201cI will do according to the word of the king,\u201d i.e., answer the question that he has posed. Cf. NCV \u201cThen I will answer your question about what I want.\u201d"}, {"pk": 2837528, "translation": "NET", "book": 17, "chapter": 5, "verse": 9, "text": "Now Haman went forth that day pleased and very much encouraged. But when Haman saw Mordecai at the king\u2019s gate, and he did not rise nor tremble in his presence, Haman was filled with rage toward Mordecai.", "comment": "tn Heb \u201ctremble from before him\u201d; NIV \u201cnor showed fear in his presence\u201d; TEV \u201cor show any sign of respect as he passed.\u201d
tn Heb \u201chappy and good of heart\u201d; NASB \u201cglad and pleased of heart\u201d; NIV \u201chappy and in high spirits.\u201d"}, {"pk": 2837529, "translation": "NET", "book": 17, "chapter": 5, "verse": 10, "text": "But Haman restrained himself and went on to his home. He then sent for his friends to join him, along with his wife Zeresh.", "comment": "tn Heb \u201csent and brought.\u201d The expression is probably a hendiadys (a figure of speech in which a single idea is expressed through two words or phrases), in which case the two verbs could be translated simply as \u201csummoned\u201d (so NAB) or \u201csent for\u201d (NASB)."}, {"pk": 2837530, "translation": "NET", "book": 17, "chapter": 5, "verse": 11, "text": "Haman then recounted to them his fabulous wealth, his many sons, and how the king had magnified him and exalted him over the king\u2019s other officials and servants.", "comment": "sn According to Esth 9:10 Haman had ten sons.
tn Heb \u201cthe glory of his riches\u201d (so KJV, NASB); NRSV \u201cthe splendor of his riches.\u201d"}, {"pk": 2837531, "translation": "NET", "book": 17, "chapter": 5, "verse": 12, "text": "Haman said, \u201cFurthermore, Queen Esther invited only me to accompany the king to the banquet that she prepared! And also tomorrow I am invited along with the king.", "comment": "tn Heb \u201ccalled to her\u201d; KJV \u201cinvited unto her\u201d; NAB \u201cI am to be her guest.\u201d
tn Heb \u201ccaused to come\u201d; KJV \u201cdid let no man come in\u2026but myself.\u201d"}, {"pk": 2837532, "translation": "NET", "book": 17, "chapter": 5, "verse": 13, "text": "Yet all of this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the king\u2019s gate.\u201d"}, {"pk": 2837533, "translation": "NET", "book": 17, "chapter": 5, "verse": 14, "text": "Haman\u2019s wife Zeresh and all his friends said to him, \u201cHave a gallows seventy-five feet high built, and in the morning tell the king that Mordecai should be hanged on it. Then go with the king to the banquet contented.\u201d It seemed like a good idea to Haman, so he had the gallows built.", "comment": "tn Heb \u201chis\u201d; the referent (Haman) has been specified in the translation for clarity.
tn Heb \u201cfifty cubits.\u201d Assuming a standard length for the cubit of about 18 inches (45 cm), this would be about seventy-five feet (22.5 meters), which is a surprisingly tall height for the gallows. Perhaps the number assumes the gallows was built on a large supporting platform or a natural hill for visual effect, in which case the structure itself may have been considerably smaller. Cf. NCV \u201ca seventy-five foot platform\u201d; CEV \u201ca tower built about seventy-five feet high.\u201d
tn Or \u201cjoyful\u201d; NRSV \u201cin good spirits\u201d; TEV \u201chappy.\u201d"}, {"pk": 2837534, "translation": "NET", "book": 17, "chapter": 6, "verse": 1, "text": "Throughout that night the king was unable to sleep, so he asked for the book containing the historical records to be brought. As the records were being read in the king\u2019s presence,", "comment": "tn Heb \u201cthey\u201d; the referent (the records) has been specified in the translation for clarity.
tn Heb \u201cand the sleep of the king fled.\u201d In place of the rather innocuous comment of the Hebrew text, the LXX reads here, \u201cAnd the Lord removed the sleep from the king.\u201d The Greek text thus understands the statement in a more overtly theological way than does the Hebrew text, although even in the Hebrew text there may be a hint of God\u2019s providence at work in this matter. After all, this event is crucial to the later reversal of Haman\u2019s plot to destroy the Jewish people, and a sympathetic reader is likely to look beyond the apparent coincidence.
tn Heb \u201cthe book of the remembrances of the accounts of the days\u201d; NAB \u201cthe chronicle of notable events.\u201d"}, {"pk": 2837535, "translation": "NET", "book": 17, "chapter": 6, "verse": 2, "text": "it was found written that Mordecai had disclosed that Bigthana and Teresh, two of the king\u2019s eunuchs who guarded the entrance, had plotted to assassinate King Ahasuerus.", "comment": "tn This individual is referred to as \u201cBigthan,\u201d a variant spelling of the name, in Esth 2:21.
tn Heb \u201cto send a hand against\u201d; NASB \u201chad sought to lay hands on.\u201d"}, {"pk": 2837536, "translation": "NET", "book": 17, "chapter": 6, "verse": 3, "text": "The king asked, \u201cWhat great honor was bestowed on Mordecai because of this?\u201d The king\u2019s attendants who served him responded, \u201cNot a thing was done for him.\u201d", "comment": "tn Heb \u201chonor and greatness.\u201d The expression is a hendiadys (see the note on 5:10 for an explanation of this figure)."}, {"pk": 2837537, "translation": "NET", "book": 17, "chapter": 6, "verse": 4, "text": "Then the king said, \u201cWho is that in the courtyard?\u201d Now Haman had come to the outer courtyard of the palace to suggest that the king hang Mordecai on the gallows that he had constructed for him."}, {"pk": 2837538, "translation": "NET", "book": 17, "chapter": 6, "verse": 5, "text": "The king\u2019s attendants said to him, \u201cIt is Haman who is standing in the courtyard.\u201d The king said, \u201cLet him enter.\u201d"}, {"pk": 2837539, "translation": "NET", "book": 17, "chapter": 6, "verse": 6, "text": "So Haman came in, and the king said to him, \u201cWhat should be done for the man whom the king wishes to honor?\u201d Haman thought to himself, \u201cWho is it that the king would want to honor more than me?\u201d", "comment": "tn Heb \u201csaid in his heart\u201d (so ASV); NASB, NRSV \u201csaid to himself.\u201d"}, {"pk": 2837540, "translation": "NET", "book": 17, "chapter": 6, "verse": 7, "text": "So Haman said to the king, \u201cFor the man whom the king wishes to honor,"}, {"pk": 2837541, "translation": "NET", "book": 17, "chapter": 6, "verse": 8, "text": "let them bring royal attire which the king himself has worn and a horse on which the king himself has ridden \u2014 one bearing the royal insignia!", "comment": "tc The final comment (\u201cone on whose head the royal crown has been\u201d) is not included in the LXX.tn Heb \u201ca royal crown on his head.\u201d The reference is to an official decoration or headdress for horses in royal service. See HALOT 506 s.v. \u05db\u05bc\u05b6\u05ea\u05b6\u05e8; DCH 4:477 s.v. \u05db\u05bc\u05b6\u05ea\u05b6\u05e8. Cf. TEV \u201ca royal ornament\u201d; CEV \u201ca fancy headdress.\u201d"}, {"pk": 2837542, "translation": "NET", "book": 17, "chapter": 6, "verse": 9, "text": "Then let this clothing and this horse be given to one of the king\u2019s noble officials. Let him then clothe the man whom the king wishes to honor, and let him lead him about through the plaza of the city on the horse, calling before him, \u2018So shall it be done to the man whom the king wishes to honor!\u2019\u201d", "comment": "tc The present translation reads with the LXX \u05d5\u05b0\u05d4\u05b4\u05dc\u05b0\u05d1\u05bc\u05b4\u05d9\u05e9\u05c1\u05d5\u05b9 (v\u00ffhilbisho, \u201cand he will clothe him\u201d) rather than the reading of the MT \u05d5\u05b0\u05d4\u05b4\u05dc\u05b0\u05d1\u05bc\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc (v\u00ffhilbishu, \u201cand they will clothe\u201d). The reading of the LXX is also followed by NAB, NRSV, TEV, CEV, and NLT. Likewise, the later verbs in this verse (\u201ccause him to ride\u201d and \u201ccall\u201d) are better taken as singulars rather than plurals.
tn Heb \u201cand let them call\u201d (see the previous note)."}, {"pk": 2837543, "translation": "NET", "book": 17, "chapter": 6, "verse": 10, "text": "The king then said to Haman, \u201cGo quickly! Take the clothing and the horse, just as you have described, and do as you just indicated to Mordecai the Jew who sits at the king\u2019s gate. Don\u2019t neglect a single thing of all that you have said.\u201d", "comment": "tn Heb \u201cdo not let fall\u201d; NASB \u201cdo not fall short.\u201d"}, {"pk": 2837544, "translation": "NET", "book": 17, "chapter": 6, "verse": 11, "text": "So Haman took the clothing and the horse, and he clothed Mordecai. He led him about on the horse throughout the plaza of the city, calling before him, \u201cSo shall it be done to the man whom the king wishes to honor!\u201d"}, {"pk": 2837545, "translation": "NET", "book": 17, "chapter": 6, "verse": 12, "text": "Then Mordecai again sat at the king\u2019s gate, while Haman hurried away to his home, mournful and with a veil over his head."}, {"pk": 2837546, "translation": "NET", "book": 17, "chapter": 6, "verse": 13, "text": "Haman then related to his wife Zeresh and to all his friends everything that had happened to him. These wise men, along with his wife Zeresh, said to him, \u201cIf indeed this Mordecai before whom you have begun to fall is Jewish, you will not prevail against him. No, you will surely fall before him!\u201d", "comment": "tn Heb \u201cfrom the seed of the Jews\u201d; KJV, ASV similar.
tc Part of the Greek tradition and the Syriac Peshitta understand this word as \u201cfriends,\u201d probably reading the Hebrew term \u05e8\u05b2\u05db\u05b8\u05de\u05b8\u05d9\u05d5 (rakhamayv, \u201chis friends\u201d) rather than the reading of the MT \u05d7\u05b2\u05db\u05b8\u05de\u05b8\u05d9\u05d5 (hakhamayv, \u201chis wise men\u201d). Cf. NLT \u201call his friends\u201d; the two readings appear to be conflated by TEV as \u201cthose wise friends of his.\u201d"}, {"pk": 2837547, "translation": "NET", "book": 17, "chapter": 6, "verse": 14, "text": "While they were still speaking with him, the king\u2019s eunuchs arrived. They quickly brought Haman to the banquet that Esther had prepared."}, {"pk": 2837548, "translation": "NET", "book": 17, "chapter": 7, "verse": 1, "text": "So the king and Haman came to dine with Queen Esther.", "comment": "tn Heb \u201cto drink\u201d; NASB \u201cto drink wine.\u201d The expression is a metaphor for lavish feasting, cf. NRSV \u201cto feast\u201d; KJV \u201cto banquet.\u201d"}, {"pk": 2837549, "translation": "NET", "book": 17, "chapter": 7, "verse": 2, "text": "On the second day of the banquet of wine the king asked Esther, \u201cWhat is your request, Queen Esther? It shall be granted to you. And what is your petition? Ask up to half the kingdom, and it shall be done!\u201d"}, {"pk": 2837550, "translation": "NET", "book": 17, "chapter": 7, "verse": 3, "text": "Queen Esther replied, \u201cIf I have met with your approval, O king, and if the king is so inclined, grant me my life as my request, and my people as my petition.", "comment": "tn Heb \u201cIf I have found grace in your eyes\u201d (so also in 8:5); TEV \u201cIf it please Your Majesty.\u201d"}, {"pk": 2837551, "translation": "NET", "book": 17, "chapter": 7, "verse": 4, "text": "For we have been sold \u2014 both I and my people \u2014 to destruction and to slaughter and to annihilation! If we had simply been sold as male and female slaves, I would have remained silent, for such distress would not have been sufficient for troubling the king.\u201d", "comment": "sn The passive verb (\u201chave been sold\u201d) is noncommittal and nonaccusatory with regard to the king\u2019s role in the decision to annihilate the Jews."}, {"pk": 2837552, "translation": "NET", "book": 17, "chapter": 7, "verse": 5, "text": "Then King Ahasuerus responded to Queen Esther, \u201cWho is this individual? Where is this person to be found who is presumptuous enough to act in this way?\u201d", "comment": "tn Heb \u201chas so filled his heart\u201d; NAB \u201cwho has dared to do this.\u201d
tc The second occurrence of the Hebrew verb \u05d5\u05b7\u05d9\u05bc\u05d0\u05de\u05b6\u05e8 (vayyo\u2019mer, \u201cand he said\u201d) in the MT should probably be disregarded. The repetition is unnecessary in the context and may be the result of dittography in the MT."}, {"pk": 2837553, "translation": "NET", "book": 17, "chapter": 7, "verse": 6, "text": "Esther replied, \u201cThe oppressor and enemy is this evil Haman!\u201d Then Haman became terrified in the presence of the king and queen."}, {"pk": 2837554, "translation": "NET", "book": 17, "chapter": 7, "verse": 7, "text": "In rage the king arose from the banquet of wine and withdrew to the palace garden. Meanwhile, Haman stood to beg Queen Esther for his life, for he realized that the king had now determined a catastrophic end for him.", "comment": "sn There is great irony here in that the man who set out to destroy all the Jews now finds himself begging for his own life from a Jew.
tn Heb \u201cfor he saw that calamity was determined for him from the king\u201d; NAB \u201cthe king had decided on his doom\u201d; NRSV \u201cthe king had determined to destroy him.\u201d"}, {"pk": 2837555, "translation": "NET", "book": 17, "chapter": 7, "verse": 8, "text": "When the king returned from the palace garden to the banquet of wine, Haman was throwing himself down on the couch where Esther was lying. The king exclaimed, \u201cWill he also attempt to rape the queen while I am still in the building!\u201d As these words left the king\u2019s mouth, they covered Haman\u2019s face.", "comment": "tn Heb \u201cwhere Esther was\u201d (so KJV, NASB). The term \u201clying\u201d has been supplied in the translation for stylistic reasons; cf. NAB, NIV, NRSV, NLT \u201cwas reclining.\u201d
tn Heb \u201cfalling\u201d; NAB, NRSV \u201chad (+ just TEV) thrown himself (+ down TEV).\u201d"}, {"pk": 2837556, "translation": "NET", "book": 17, "chapter": 7, "verse": 9, "text": "Harbona, one of the king\u2019s eunuchs, said, \u201cIndeed, there is the gallows that Haman made for Mordecai, who spoke out in the king\u2019s behalf. It stands near Haman\u2019s home and is seventy-five feet high.\u201d The king said, \u201cHang him on it!\u201d", "comment": "sn Cf. 1:10, where Harbona is one of the seven eunuchs sent by the king to summon Queen Vashti to his banquet.
tn Heb \u201cfifty cubits.\u201d See the note on this expression in Esth 5:14."}, {"pk": 2837557, "translation": "NET", "book": 17, "chapter": 7, "verse": 10, "text": "So they hanged Haman on the very gallows that he had prepared for Mordecai. The king\u2019s rage then abated."}, {"pk": 2837558, "translation": "NET", "book": 17, "chapter": 8, "verse": 1, "text": "On that same day King Ahasuerus gave the estate of Haman, that adversary of the Jews, to Queen Esther. Now Mordecai had come before the king, for Esther had revealed how he was related to her.", "comment": "tn Heb \u201chouse\u201d (so NAB, NASB, NRSV; also in vv. 2, 7). Cf. TEV \u201call the property.\u201d"}, {"pk": 2837559, "translation": "NET", "book": 17, "chapter": 8, "verse": 2, "text": "The king then removed his signet ring (the very one he had taken back from Haman) and gave it to Mordecai. And Esther designated Mordecai to be in charge of Haman\u2019s estate."}, {"pk": 2837560, "translation": "NET", "book": 17, "chapter": 8, "verse": 3, "text": "Then Esther again spoke with the king, falling at his feet. She wept and begged him for mercy, that he might nullify the evil of Haman the Agagite which he had intended against the Jews.", "comment": "sn As in 7:4 Esther avoids implicating the king in this plot. Instead Haman is given sole responsibility for the plan to destroy the Jews."}, {"pk": 2837561, "translation": "NET", "book": 17, "chapter": 8, "verse": 4, "text": "When the king extended to Esther the gold scepter, she arose and stood before the king.", "comment": "tn Heb \u201cEsther.\u201d The pronoun (\u201cshe\u201d) was used in the translation for stylistic reasons. A repetition of the proper name is redundant here in terms of contemporary English style."}, {"pk": 2837562, "translation": "NET", "book": 17, "chapter": 8, "verse": 5, "text": "She said, \u201cIf the king is so inclined and if I have met with his approval and if the matter is agreeable to the king and if I am attractive to him, let an edict be written rescinding those recorded intentions of Haman the son of Hammedatha, the Agagite, which he wrote in order to destroy the Jews who are throughout all the king\u2019s provinces.", "comment": "tc The LXX does not include the expression \u201cthe Agagite.\u201d"}, {"pk": 2837563, "translation": "NET", "book": 17, "chapter": 8, "verse": 6, "text": "For how can I watch the calamity that will befall my people, and how can I watch the destruction of my relatives?\u201d", "comment": "tn Heb \u201cmy kindred\u201d (so KJV, NASB, NRSV); NAB \u201cmy race\u201d; NIV \u201cmy family\u201d; NLT \u201cmy people and my family.\u201d"}, {"pk": 2837564, "translation": "NET", "book": 17, "chapter": 8, "verse": 7, "text": "King Ahasuerus replied to Queen Esther and to Mordecai the Jew, \u201cLook, I have already given Haman\u2019s estate to Esther, and he has been hanged on the gallows because he took hostile action against the Jews.", "comment": "tn Heb \u201csent forth his hand\u201d; NAB, NIV \u201cattacked\u201d; NLT \u201ctried to destroy.\u201d Cf. 9:2."}, {"pk": 2837565, "translation": "NET", "book": 17, "chapter": 8, "verse": 8, "text": "Now you write in the king\u2019s name whatever in your opinion is appropriate concerning the Jews and seal it with the king\u2019s signet ring. Any decree that is written in the king\u2019s name and sealed with the king\u2019s signet ring cannot be rescinded."}, {"pk": 2837566, "translation": "NET", "book": 17, "chapter": 8, "verse": 9, "text": "The king\u2019s scribes were quickly summoned \u2014 in the third month (that is, the month of Sivan), on the twenty-third day. They wrote out everything that Mordecai instructed to the Jews and to the satraps and the governors and the officials of the provinces all the way from India to Ethiopia \u2014 a hundred and twenty-seven provinces in all \u2014 to each province in its own script and to each people in their own language, and to the Jews according to their own script and their own language.", "comment": "tn Heb \u201cin that time\u201d; NIV \u201cAt once.\u201d
tn Heb \u201cCush\u201d (so NIV), referring to the region of the upper Nile in Africa. Cf. KJV and most other English versions \u201cEthiopia.\u201d
tn Heb \u201cit was written\u201d; this passive construction has been converted to an active one in the translation for clarity and for stylistic reasons.
sn Cf. 3:12. Two months and ten days have passed since Haman\u2019s edict to wipe out the Jews."}, {"pk": 2837567, "translation": "NET", "book": 17, "chapter": 8, "verse": 10, "text": "Mordecai wrote in the name of King Ahasuerus and sealed it with the king\u2019s signet ring. He then sent letters by couriers on horses, who rode royal horses that were very swift.", "comment": "tn Heb \u201cHe\u201d; the referent (Mordecai) has been specified in the translation for clarity."}, {"pk": 2837568, "translation": "NET", "book": 17, "chapter": 8, "verse": 11, "text": "The king thereby allowed the Jews who were in every city to assemble and to stand up for themselves \u2014 to destroy, to kill, and to annihilate any army of whatever people or province that should become their adversaries, including their women and children, and to confiscate their property.", "comment": "tn Heb \u201cchildren and women.\u201d As in 3:13, the translation follows contemporary English idiom, which reverses the order."}, {"pk": 2837569, "translation": "NET", "book": 17, "chapter": 8, "verse": 12, "text": "This was to take place on a certain day throughout all the provinces of King Ahasuerus \u2014 namely, on the thirteenth day of the twelfth month (that is, the month of Adar)."}, {"pk": 2837570, "translation": "NET", "book": 17, "chapter": 8, "verse": 13, "text": "A copy of the edict was to be presented as law throughout each and every province and made known to all peoples, so that the Jews might be prepared on that day to avenge themselves from their enemies.", "comment": "tn Heb \u201cthis\u201d (so NASB); most English versions read \u201cthat\u201d here for stylistic reasons."}, {"pk": 2837571, "translation": "NET", "book": 17, "chapter": 8, "verse": 14, "text": "The couriers who were riding the royal horses went forth with the king\u2019s edict without delay. And the law was presented in Susa the citadel as well.", "comment": "tn Heb \u201cmaking haste and hurrying\u201d; KJV, ASV \u201cbeing hastened and pressed.\u201d"}, {"pk": 2837572, "translation": "NET", "book": 17, "chapter": 8, "verse": 15, "text": "Now Mordecai went out from the king\u2019s presence in purple and white royal attire, with a large golden crown and a purple linen mantle. The city of Susa shouted with joy.", "comment": "tn Heb \u201cshouted and rejoiced.\u201d The expression is a hendiadys (see the note on 5:10 for an explanation of this figure)."}, {"pk": 2837573, "translation": "NET", "book": 17, "chapter": 8, "verse": 16, "text": "For the Jews there was radiant happiness and joyous honor.", "comment": "tn Heb \u201clight and gladness and joy and honor\u201d (so NASB). The present translation understands the four terms to be a double hendiadys."}, {"pk": 2837574, "translation": "NET", "book": 17, "chapter": 8, "verse": 17, "text": "Throughout every province and throughout every city where the king\u2019s edict and his law arrived, the Jews experienced happiness and joy, banquets and holidays. Many of the resident peoples pretended to be Jews, because the fear of the Jews had overcome them.", "comment": "tn Heb \u201cwere becoming Jews\u201d; NAB \u201cembraced Judaism.\u201d However, the Hitpael stem of the verb is sometimes used of a feigning action rather than a genuine one (see, e.g., 2 Sam 13:5, 6), which is the way the present translation understands the use of the word here (cf. NEB \u201cprofessed themselves Jews\u201d; NRSV \u201cprofessed to be Jews\u201d). This is the only occurrence of this verb in the Hebrew Bible, so there are no exact parallels. However, in the context of v. 17 the motivation of their conversion (Heb \u201cthe fear of the Jews had fallen upon them\u201d) should not be overlooked. The LXX apparently understood the conversion described here to be genuine, since it adds the words \u201cthey were being circumcised and\u201d before \u201cthey became Jews.\u201d
tn Heb \u201chad fallen upon them\u201d (so NRSV); NIV \u201chad seized them.\u201d
tn Heb \u201cpeoples of the land\u201d (so NASB); NIV \u201cpeople of other nationalities\u201d; NRSV \u201cpeoples of the country.\u201d"}, {"pk": 2837575, "translation": "NET", "book": 17, "chapter": 9, "verse": 1, "text": "In the twelfth month (that is, the month of Adar), on its thirteenth day, the edict of the king and his law were to be executed. It was on this day that the enemies of the Jews had supposed that they would gain power over them. But contrary to expectations, the Jews gained power over their enemies."}, {"pk": 2837576, "translation": "NET", "book": 17, "chapter": 9, "verse": 2, "text": "The Jews assembled themselves in their cities throughout all the provinces of King Ahasuerus to strike out against those who were seeking their harm. No one was able to stand before them, for dread of them fell on all the peoples."}, {"pk": 2837577, "translation": "NET", "book": 17, "chapter": 9, "verse": 3, "text": "All the officials of the provinces, the satraps, the governors and those who performed the king\u2019s business were assisting the Jews, for the dread of Mordecai had fallen on them."}, {"pk": 2837578, "translation": "NET", "book": 17, "chapter": 9, "verse": 4, "text": "Mordecai was of high rank in the king\u2019s palace, and word about him was spreading throughout all the provinces. His influence continued to become greater and greater.", "comment": "tn Heb \u201cthe man Mordecai\u201d (so NASB, NRSV).
tn Heb \u201cgreat\u201d; NRSV \u201cpowerful\u201d; NIV \u201cprominent\u201d; NCV \u201cvery important.\u201d"}, {"pk": 2837579, "translation": "NET", "book": 17, "chapter": 9, "verse": 5, "text": "The Jews struck all their enemies with the sword, bringing death and destruction, and they did as they pleased with their enemies."}, {"pk": 2837580, "translation": "NET", "book": 17, "chapter": 9, "verse": 6, "text": "In Susa the citadel the Jews killed and destroyed five hundred men."}, {"pk": 2837581, "translation": "NET", "book": 17, "chapter": 9, "verse": 7, "text": "In addition, they also killed Parshandatha, Dalphon, Aspatha,"}, {"pk": 2837582, "translation": "NET", "book": 17, "chapter": 9, "verse": 8, "text": "Poratha, Adalia, Aridatha,"}, {"pk": 2837583, "translation": "NET", "book": 17, "chapter": 9, "verse": 9, "text": "Parmashta, Arisai, Aridai, and Vaizatha,"}, {"pk": 2837584, "translation": "NET", "book": 17, "chapter": 9, "verse": 10, "text": "the ten sons of Haman son of Hammedatha, the enemy of the Jews. But they did not confiscate their property."}, {"pk": 2837585, "translation": "NET", "book": 17, "chapter": 9, "verse": 11, "text": "On that same day the number of those killed in Susa the citadel was brought to the king\u2019s attention."}, {"pk": 2837586, "translation": "NET", "book": 17, "chapter": 9, "verse": 12, "text": "Then the king said to Queen Esther, \u201cIn Susa the citadel the Jews have killed and destroyed five hundred men and the ten sons of Haman! What then have they done in the rest of the king\u2019s provinces? What is your request? It shall be given to you. What other petition do you have? It shall be done.\u201d"}, {"pk": 2837587, "translation": "NET", "book": 17, "chapter": 9, "verse": 13, "text": "Esther replied, \u201cIf the king is so inclined, let the Jews who are in Susa be permitted to act tomorrow also according to today\u2019s law, and let them hang the ten sons of Haman on the gallows.\u201d"}, {"pk": 2837588, "translation": "NET", "book": 17, "chapter": 9, "verse": 14, "text": "So the king issued orders for this to be done. A law was passed in Susa, and the ten sons of Haman were hanged."}, {"pk": 2837589, "translation": "NET", "book": 17, "chapter": 9, "verse": 15, "text": "The Jews who were in Susa then assembled on the fourteenth day of the month of Adar, and they killed three hundred men in Susa. But they did not confiscate their property."}, {"pk": 2837590, "translation": "NET", "book": 17, "chapter": 9, "verse": 16, "text": "The rest of the Jews who were throughout the provinces of the king assembled in order to stand up for themselves and to have rest from their enemies. They killed seventy-five thousand of their adversaries, but they did not confiscate their property.", "comment": "tc For this number much of the Greek MS tradition reads \u201cfifteen thousand.\u201d The Lucianic Greek recension reads \u201c70,100.\u201d"}, {"pk": 2837591, "translation": "NET", "book": 17, "chapter": 9, "verse": 17, "text": "All of this happened on the thirteenth day of the month of Adar. They then rested on the fourteenth day and made it a day for banqueting and happiness."}, {"pk": 2837592, "translation": "NET", "book": 17, "chapter": 9, "verse": 18, "text": "But the Jews who were in Susa assembled on the thirteenth and fourteenth days, and rested on the fifteenth, making it a day for banqueting and happiness."}, {"pk": 2837593, "translation": "NET", "book": 17, "chapter": 9, "verse": 19, "text": "This is why the Jews who are in the rural country \u2014 those who live in rural cities \u2014 set aside the fourteenth day of the month of Adar as a holiday for happiness, banqueting, holiday, and sending gifts to one another."}, {"pk": 2837594, "translation": "NET", "book": 17, "chapter": 9, "verse": 20, "text": "Mordecai wrote these matters down and sent letters to all the Jews who were throughout all the provinces of King Ahasuerus, both near and far,"}, {"pk": 2837595, "translation": "NET", "book": 17, "chapter": 9, "verse": 21, "text": "to have them observe the fourteenth and the fifteenth day of the month of Adar each year"}, {"pk": 2837596, "translation": "NET", "book": 17, "chapter": 9, "verse": 22, "text": "as the time when the Jews gave themselves rest from their enemies \u2014 the month when their trouble was turned to happiness and their mourning to a holiday. These were to be days of banqueting, happiness, sending gifts to one another, and providing for the poor."}, {"pk": 2837597, "translation": "NET", "book": 17, "chapter": 9, "verse": 23, "text": "So the Jews committed themselves to continue what they had begun to do and to what Mordecai had written to them."}, {"pk": 2837598, "translation": "NET", "book": 17, "chapter": 9, "verse": 24, "text": "For Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised plans against the Jews to destroy them. He had cast pur (that is, the lot) in order to afflict and destroy them."}, {"pk": 2837599, "translation": "NET", "book": 17, "chapter": 9, "verse": 25, "text": "But when the matter came to the king\u2019s attention, the king gave written orders that Haman\u2019s evil intentions that he had devised against the Jews should fall on his own head. He and his sons were hanged on the gallows.", "comment": "tn Heb \u201chis\u201d; the referent (Haman) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity."}, {"pk": 2837600, "translation": "NET", "book": 17, "chapter": 9, "verse": 26, "text": "For this reason these days are known as Purim, after the name of pur."}, {"pk": 2837601, "translation": "NET", "book": 17, "chapter": 9, "verse": 27, "text": "Therefore, because of the account found in this letter and what they had faced in this regard and what had happened to them, the Jews established as binding on themselves, their descendants, and all who joined their company that they should observe these two days without fail, just as written and at the appropriate time on an annual basis."}, {"pk": 2837602, "translation": "NET", "book": 17, "chapter": 9, "verse": 28, "text": "These days were to be remembered and to be celebrated in every generation and in every family, every province, and every city. The Jews were not to fail to observe these days of Purim; the remembrance of them was not to cease among their descendants."}, {"pk": 2837603, "translation": "NET", "book": 17, "chapter": 9, "verse": 29, "text": "So Queen Esther, the daughter of Abihail, and Mordecai the Jew wrote with full authority to confirm this second letter about Purim.", "comment": "tc The LXX and the Syriac Peshitta omit the word \u201csecond.\u201d"}, {"pk": 2837604, "translation": "NET", "book": 17, "chapter": 9, "verse": 30, "text": "Letters were sent to all the Jews in the hundred and twenty-seven provinces of the empire of Ahasuerus \u2014 words of true peace \u2014", "comment": "tn Heb \u201cpeace and truth.\u201d The expression is probably a hendiadys (see the note on 5:10 for an explanation of this figure).
tc The present translation is based on the Niphal form \u05d5\u05b7\u05d9\u05bc\u05e9\u05c1\u05bc\u05b8\u05dc\u05b7\u05d7 (vayyishalakh, \u201cwere sent\u201d; so also NRSV, TEV, CEV, NLT) rather than the reading of the MT \u05d5\u05b7\u05d9\u05bc\u05e9\u05c1\u05b0\u05dc\u05b7\u05d7 (vayyishlakh, Qal, \u201cand he sent\u201d). The subject of the MT verb would have to be Mordecai (cf. NAB, NIV, NCV), but this is problematic in light of v. 29, where both Esther and Mordecai are responsible for the letters."}, {"pk": 2837605, "translation": "NET", "book": 17, "chapter": 9, "verse": 31, "text": "to establish these days of Purim in their proper times, just as Mordecai the Jew and Queen Esther had established, and just as they had established both for themselves and their descendants, matters pertaining to fasting and lamentation."}, {"pk": 2837606, "translation": "NET", "book": 17, "chapter": 9, "verse": 32, "text": "Esther\u2019s command established these matters of Purim, and the matter was officially recorded.", "comment": "tn Heb \u201cwritten in the book\u201d (so NASB); NIV, NLT \u201cwritten down in the records\u201d; NRSV \u201crecorded in writing.\u201d"}, {"pk": 2837607, "translation": "NET", "book": 17, "chapter": 10, "verse": 1, "text": "King Ahasuerus then imposed forced labor on the land and on the coastlands of the sea."}, {"pk": 2837608, "translation": "NET", "book": 17, "chapter": 10, "verse": 2, "text": "Now all the actions carried out under his authority and his great achievements, along with an exact statement concerning the greatness of Mordecai, whom the king promoted, are they not written in the Book of the Chronicles of the Kings of Media and Persia?"}, {"pk": 2837609, "translation": "NET", "book": 17, "chapter": 10, "verse": 3, "text": "Mordecai the Jew was second only to King Ahasuerus. He was the highest-ranking Jew, and he was admired by his numerous relatives. He worked enthusiastically for the good of his people and was an advocate for the welfare of all his descendants.", "comment": "tn Heb \u201cbrothers\u201d; NASB \u201ckinsmen\u201d; NIV \u201cfellow Jews.\u201d
sn A number of additions to the Book of Esther appear in the apocryphal (or deuterocanonical) writings. These additions supply further information about various scenes described in the canonical book and are interesting in their own right. However, they were never a part of the Hebrew Bible. The placement of this additional material in certain Greek manuscripts of the Book of Esther may be described as follows. At the beginning of Esther there is an account (= chapter 11) of a dream in which Mordecai is warned by God of a coming danger for the Jews. In this account two great dragons, representing Mordecai and Haman, prepare for conflict. But God responds to the prayers of his people, and the crisis is resolved. This account is followed by another one (= chapter 12) in which Mordecai is rewarded for disclosing a plot against the king\u2019s life. After Esth 3:13 there is a copy of a letter from King Artaxerxes authorizing annihilation of the Jews (= chapter 13). After Esth 4:17 the account continues with a prayer of Mordecai (= part of chapter 13), followed by a prayer of Esther (= chapter 14), and an account which provides details about Esther\u2019s appeal to the king in behalf of her people (= chapter 15). After Esth 8:12 there is a copy of a letter from King Artaxerxes in which he denounces Haman and his plot and authorizes his subjects to assist the Jews (= chapter 16). At the end of the book, following Esth 10:3, there is an addition which provides an interpretation to Mordecai\u2019s dream, followed by a brief ascription of genuineness to the entire book (= chapter 11).
tn Heb \u201che was speaking peace to\u201d; NRSV \u201cand interceded for the welfare of.\u201d
tn Heb \u201cgreat among the Jews\u201d (so KJV, NASB); NIV \u201cpreeminent among the Jews\u201d; NRSV \u201cpowerful among the Jews.\u201d
tn Heb \u201che was seeking\u201d; NAB \u201cas the promoter of his people\u2019s welfare.\u201d"}, {"pk": 2837610, "translation": "NET", "book": 18, "chapter": 1, "verse": 1, "text": "There was a man in the land of Uz whose name was Job. And that man was pure and upright, one who feared God and turned away from evil.", "comment": "tn The Hebrew construction is literally \u201ca man was,\u201d using \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d4\u05b8\u05d9\u05b8\u05d4 (\u2019ish hayah) rather than a preterite first. This simply begins the narrative.
sn See N. C. Habel, \u201cThe Narrative Art of Job,\u201d JSOT 27 (1983): 101-11; J. J. Owens, \u201cPrologue and Epilogue,\u201d RevExp 68 (1971): 457-67; and R. Polzin, \u201cThe Framework of the Book of Job,\u201d Int 31 (1974): 182-200.
sn The Book of Job is one of the major books of wisdom literature in the Bible. But it is a different kind of wisdom. Whereas the Book of Proverbs is a collection of the short wisdom sayings, Job is a thorough analysis of the relationship between suffering and divine justice put in a dramatic poetic form. There are a number of treatises on this subject in the ancient Near East, but none of them are as thorough and masterful as Job. See J. Gray, \u201cThe Book of Job in the Context of Near Eastern Literature,\u201d ZAW 82 (1970): 251-69; S. N. Kramer, \u201cMan and His God, A Sumerian Variation on the \u2018Job\u2019 Motif,\u201d VTSup 3 (1953): 170-82. While the book has fascinated readers for ages, it is a difficult book, difficult to translate and difficult to study. Most of it is written in poetic parallelism. But it is often very cryptic, it is written with unusual grammatical constructions, and it makes use of a large number of very rare words. All this has led some scholars to question if it was originally written in Hebrew or some other related Semitic dialect or language first. There is no indication of who the author was. It is even possible that the work may have been refined over the years; but there is no evidence for this either. The book uses a variety of genres (laments, hymns, proverbs, and oracles) in the various speeches of the participants. This all adds to the richness of the material. And while it is a poetic drama using cycles of speeches, there is no reason to doubt that the events represented here do not go back to a real situation and preserve the various arguments. Several indications in the book would place Job\u2019s dates in the time of the patriarchs. But the composition of the book, or at least its final form, may very well come from the first millennium, maybe in the time of the flowering of wisdom literature with Solomon. We have no way of knowing when the book was written, or when its revision was completed. But dating it late in the intertestamental period is ruled out by the appearance of translations and copies of it, notably bits of a Targum of Job in the Dead Sea Scrolls. Among the general works and commentaries, see A. Hurvitz, \u201cThe Date of the Prose Tale of Job Linguistically Reconsidered,\u201d HTR 67 (1974): 17-34; R. H. Pfeiffer, \u201cThe Priority of Job over Isaiah 40\u201355,\u201d JBL 46 (1927): 202ff. The book presents many valuable ideas on the subject of the suffering of the righteous. Ultimately it teaches that one must submit to the wisdom of the Creator. But it also indicates that the shallow answers of Job\u2019s friends do not do justice to the issue. Their arguments that suffering is due to sin are true to a point, but they did not apply to Job. His protests sound angry and belligerent, but he held tenaciously to his integrity. His experience shows that it is possible to live a pure life and yet still suffer. He finally turns his plea to God, demanding a hearing. This he receives, of course, only to hear that God is sovereignly ruling the universe. Job can only submit to him. In the end God does not abandon his sufferer. For additional material, see G. L. Archer, The Book of Job; H. H. Rowley, \u201cThe Book of Job and Its Meaning,\u201d BJRL 41 (1958/59): 167-207; J. A. Baker, The Book of Job; C. L. Feinberg, \u201cThe Book of Job,\u201d BSac 91 (1934): 78-86; R. Polzin and D. Robertson, \u201cStudies in the Book of Job,\u201d Semeia 7 (Missoula: Scholars Press, 1977).
sn The term Uz occurs several times in the Bible: a son of Aram (Gen 10:23), a son of Nahor (Gen 22:21), and a descendant of Seir (Gen 36:28). If these are the clues to follow, the location would be north of Syria or south near Edom. The book tells how Job\u2019s flocks were exposed to Chaldeans, the tribes between Syria and the Euphrates (1:17), and in another direction to attacks from the Sabeans (1:15). The most prominent man among his friends was from Teman, which was in Edom (2:11). Uz is also connected with Edom in Lamentations 4:21. The most plausible location, then, would be east of Israel and northeast of Edom, in what is now North Arabia. The LXX has \u201con the borders of Edom and Arabia.\u201d An early Christian tradition placed his home in an area about 40 miles south of Damascus, in Baashan at the southeast foot of Hermon.
tn In Hebrew the defining relative clause (\u201cwhose name was Job\u201d) is actually an asyndetic verbless noun-clause placed in apposition to the substantive (\u201ca man\u201d); see GKC 486 \u00a7155.e.
sn The name \u201cJob\u201d is mentioned by Ezekiel as one of the greats in the past \u2013 Noah, Job, and Daniel (14:14). The suffering of Job was probably well known in the ancient world, and this name was clearly part of that tradition. There is little reason to try to determine the etymology and meaning of the name, since it may not be Hebrew. If it were Hebrew, it might mean something like \u201cpersecuted,\u201d although some suggest \u201caggressor.\u201d If Arabic it might have the significance of \u201cthe one who always returns to God.\u201d
tn The word \u05ea\u05bc\u05b8\u05dd (tam) has been translated \u201cperfect\u201d (so KJV, ASV). The verbal root \u05ea\u05bc\u05b8\u05de\u05b7\u05dd (tamam) means \u201cto be blameless, complete.\u201d The word is found in Gen 25:27 where it describes Jacob as \u201ceven-tempered.\u201d It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God.
tn The word \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 (yashar, \u201cupright\u201d) is complementary to \u201cblameless.\u201d The idea is \u201cupright, just,\u201d and applies to his relationships with others (Ps 37:37 and 25:21).
sn These two expressions indicate the outcome of Job\u2019s character. \u201cFearing God\u201d and \u201cturning from evil\u201d also express two correlative ideas in scripture; they signify his true piety \u2013 he had reverential fear of the Lord, meaning he was a truly devoted worshiper who shunned evil."}, {"pk": 2837611, "translation": "NET", "book": 18, "chapter": 1, "verse": 2, "text": "Seven sons and three daughters were born to him.", "comment": "sn The numbers used in the chapter, seven, three, and five, carry the symbolism in the Bible of perfection and completeness (see J. J. Davis, Biblical Numerology). Job\u2019s \u201cseven sons\u201d are listed first because in the East sons were considered more valuable than daughters (recall Ruth, who is \u201cbetter than seven sons\u201d [Ruth 4:15]).
tn The verb begins the sentence: \u201cand there were born.\u201d This use of the preterite with vav (\u05d5) consecutive, especially after the verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah, \u201cto be\u201d), is explanatory: there was a man\u2026and there was born to him\u2026\u201d (IBHS 551-52 \u00a733.2.2b)."}, {"pk": 2837612, "translation": "NET", "book": 18, "chapter": 1, "verse": 3, "text": "His possessions included 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household. Thus he was the greatest of all the people in the east.", "comment": "tn The expression is literally \u201csons of the east.\u201d The use of the genitive after \u201csons\u201d in this construction may emphasize their nature (like \u201csons of belial\u201d); it would refer to them as easterners (like \u201csons of the south\u201d in contemporary American English). BDB 869 s.v. \u05e7\u05b6\u05d3\u05b6\u05dd says \u201cdwellers in the east.\u201d
tn The word \u05e2\u05b2\u05d1\u05bb\u05d3\u05bc\u05b8\u05d4 (\u2019avuddah, \u201cservice of household servants\u201d) indicates that he had a very large body of servants, meaning a very large household.
tn Or \u201camounted to,\u201d \u201ctotaled.\u201d The preterite of \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah, \u201cto be\u201d) is sometimes employed to introduce a total amount or an inventory (see Exod 1:5; Num 3:43).
tn The word means \u201ccattle, livestock, possessions\u201d (see also Gen 26:14). Here it includes the livestock, but also the entire substance of his household.
tn Heb \u201cand that man.\u201d"}, {"pk": 2837613, "translation": "NET", "book": 18, "chapter": 1, "verse": 4, "text": "Now his sons used to go and hold a feast in the house of each one in turn, and they would send and invite their three sisters to eat and to drink with them.", "comment": "tn Heb \u201cmake a feast.\u201d
tn The sense is cryptic; it literally says \u201chouse \u2013 a man \u2013 his day.\u201d The word \u201chouse\u201d is an adverbial accusative of place: \u201cin the house.\u201d \u201cMan\u201d is the genitive; it also has a distributive sense: \u201cin the house of each man.\u201d And \u201chis day\u201d is an adverbial accusative: \u201con his day.\u201d The point is that they feasted every day of the week in rotation.
tn The use of \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201cto call, invite\u201d) followed by the \u05dc (lamed) usually has the force of \u201cto summon.\u201d Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26).
tn The perfect verb with the \u05d5 (vav), \u05d5\u05b0\u05d4\u05b8\u05dc\u05b0\u05db\u05d5\u05bc (v\u00ffhal\u00ffkhu, \u201cthey went\u201d) indicates their characteristic action, actions that were frequently repeated (GKC 335-36 \u00a7112.dd).
tn Normally cardinal numerals tend to disagree in gender with the numbered noun. In v. 2 \u201cthree daughters\u201d consists of the masculine numeral followed by the feminine noun. However, here \u201cthree sisters\u201d consists of the feminine numeral followed by the feminine noun. The distinction appears to be that the normal disagreement between numeral and noun when the intent is merely to fix the number (3 daughters as opposed to 2 or 4 daughters). However, when a particular, previously known group is indicated, the numeral tends to agree with the noun in gender. A similar case occurs in Gen 3:13 (\u201cthree wives\u201d of Noah\u2019s sons)."}, {"pk": 2837614, "translation": "NET", "book": 18, "chapter": 1, "verse": 5, "text": "When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, \u201cPerhaps my children have sinned and cursed God in their hearts.\u201d This was Job\u2019s customary practice.", "comment": "tn Or \u201cpurify.\u201d
tn The first verb could also be joined with the next to form a verbal hendiadys: \u201che would rise early and he would sacrifice\u201d would then simply be \u201che would sacrifice early in the morning\u201d (see M. Delcor, \u201cQuelques cas de survivances du vocabulaire nomade en h\u00e9breu biblique,\u201d VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children. sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.
tn The clause stands as an accusative to the verb, here as the direct object introduced with \u201cperhaps\u201d (IBHS 645-46 \u00a738.8d).
tn The text does not have \u201caccording to\u201d; the noun \u201cnumber\u201d is an accusative that defines the extent of his actions (GKC 373-74 \u00a7118.e, h).
tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 \u00a7107.e).
tn The Hebrew verb is \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (barakh), which means \u201cto bless.\u201d Here is a case where the writer or a scribe has substituted the word \u201ccurse\u201d with the word \u201cbless\u201d to avoid having the expression \u201ccurse God.\u201d For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of \u201cbless\u201d would be \u201ccurse,\u201d which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of \u201ccurse\u201d from the root in the text, and noting that \u201ccurse\u201d is too strong, come to something like \u201crenounce.\u201d The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.
tn Heb \u201csons,\u201d but since the three daughters are specifically mentioned in v. 4, \u201cchildren\u201d has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.
tn The verse begins with the temporal indicator \u201cand it happened\u201d or \u201cand it came to pass,\u201d which need not be translated. The particle \u05db\u05bc\u05b4\u05d9 (ki, \u201cwhen\u201d) with the initial verbal form indicates it is a temporal clause.
tn The verb is the Hiphil perfect of \u05e0\u05b8\u05e7\u05b7\u05e3 (naqaf, \u201cgo around\u201d), here it means \u201cto make the round\u201d or \u201ccomplete the circuit\u201d (BDB 668-69 s.v. II \u05e0\u05b8\u05e7\u05b7\u05e3 Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.
tn The form is a preterite with vav (\u05d5) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5)."}, {"pk": 2837615, "translation": "NET", "book": 18, "chapter": 1, "verse": 6, "text": "Now the day came when the sons of God came to present themselves before the LORD \u2014 and Satan also arrived among them.", "comment": "sn The word means \u201cadversary\u201d or with the article \u201cthe adversary\u201d \u2013 here the superhuman adversary or Satan. The word with the article means that the meaning of the word should receive prominence. A denominative verb meaning \u201cto act as adversary\u201d occurs. Satan is the great accuser of the saints (see Zech 3 where \u201cSatan was standing there to \u2018satanize\u2019 Joshua the priest\u201d; and see Rev 12 which identifies him with the Serpent in Genesis). He came among the angels at this time because he is one of them and has access among them. Even though fallen, Satan has yet to be cast down completely (see Rev 12).
tn The beginning Hebrew expression \u201cand there was \u2013 the day\u201d indicates that \u201cthere came a day when\u201d or more simply \u201cthe day came when.\u201d It emphasizes the particular day. The succeeding clause is then introduced with a preterite with the with vav (\u05d5) consecutive (see E. Dhorme, Job, 5).
sn The \u201csons of God\u201d in the OT is generally taken to refer to angels. They are not actually \u201csons\u201d of Elohim; the idiom is a poetic way of describing their nature and relationship to God. The phrase indicates their supernatural nature, and their submission to God as the sovereign Lord. It may be classified as a genitive that expresses how individuals belong to a certain class or type, i.e., the supernatural (GKC 418 \u00a7128.v). In the pagan literature, especially of Ugarit, \u201cthe sons of God\u201d refers to the lesser gods or deities of the pantheon. See H. W. Robinson, \u201cThe Council of Yahweh,\u201d JTS 45 (1943): 151-57; G. Cooke, \u201cThe Sons of (the) God(s),\u201d ZAW 76 (1964): 22-47; M. Tsevat, \u201cGod and the Gods in the Assembly,\u201d HUCA 40-41 (1969/70): 123-37.
tn The preposition \u05e2\u05b7\u05dc (\u2019al) in this construction after a verb of standing or going means \u201cbefore\u201d (GKC 383 \u00a7119.cc)."}, {"pk": 2837616, "translation": "NET", "book": 18, "chapter": 1, "verse": 7, "text": "The LORD said to Satan, \u201cWhere have you come from?\u201d And Satan answered the LORD, \u201cFrom roving about on the earth, and from walking back and forth across it.\u201d", "comment": "tn Heb \u201canswered the Lord and said\u201d (also in v. 9). The words \u201cand said\u201d here and in v. 9 have not been included in the translation for stylistic reasons.
tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 \u00a7107.h).
tn The verb \u05e9\u05c1\u05d5\u05bc\u05d8 (shut) means \u201cto go or rove about\u201d (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.
tn The Hitpael (here also an infinitive construct after the preposition) of the verb \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) means \u201cto walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8)."}, {"pk": 2837617, "translation": "NET", "book": 18, "chapter": 1, "verse": 8, "text": "So the LORD said to Satan, \u201cHave you considered my servant Job? There is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil.\u201d", "comment": "tn The Hebrew conjunction \u05db\u05bc\u05b4\u05d9 (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 \u00a739.3.4e): \u201cCertainly there is no one like him.\u201d
tn The Hebrew has \u201chave you placed your heart on Job?\u201d This means \u201cdirect your mind to\u201d (cf. BDB 963 s.v. I \u05e9\u05c2\u05d5\u05bc\u05dd 2.b).sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities.
tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job\u2019s present character, and so the participle form is translated here asa gnomic or characteristic present (\u201cturns\u201d). It modifies \u201cman\u201d as one who is turning from evil."}, {"pk": 2837618, "translation": "NET", "book": 18, "chapter": 1, "verse": 9, "text": "Then Satan answered the LORD, \u201cIs it for nothing that Job fears God?", "comment": "tn The Hebrew form has the interrogative \u05d4 (he) on the adverb \u05d7\u05b4\u05e0\u05bc\u05b8\u05dd (khinnam, \u201cgratis\u201d), a derivative either of the verb \u05d7\u05b8\u05e0\u05b7\u05df (khanan, \u201cto be gracious, show favor\u201d), or its related noun \u05d7\u05b5\u05df (khen, \u201cgrace, favor\u201d). The adverb has the sense of \u201cfree; gratis; gratuitously; for nothing; for no reason\u201d (see BDB 336 s.v. \u05d7\u05b4\u05e0\u05bc\u05b8\u05dd). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job."}, {"pk": 2837619, "translation": "NET", "book": 18, "chapter": 1, "verse": 10, "text": "Have you not made a hedge around him and his household and all that he has on every side? You have blessed the work of his hands, and his livestock have increased in the land.", "comment": "tn Or \u201csubstance.\u201d The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.
tn The verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05e5 (parats) means \u201cto break through.\u201d It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).
tn The use of the independent personal pronoun here emphasizes the subject of the verb: \u201cHave you not put up a hedge.\u201d
tn The verb \u05e9\u05c2\u05d5\u05bc\u05da\u05b0 (sukh) means \u201cto hedge or fence up, about\u201d something (BDB 962 s.v. I \u05e9\u05c2\u05d5\u05bc\u05da\u05b0). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.
sn Here the verb \u201cbless\u201d is used in one of its very common meanings. The verb means \u201cto enrich,\u201d often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT)."}, {"pk": 2837620, "translation": "NET", "book": 18, "chapter": 1, "verse": 11, "text": "But extend your hand and strike everything he has, and he will no doubt curse you to your face!\u201d", "comment": "tn The force of the imperatives in this sentence are almost conditional \u2013 if God were to do this, then surely Job would respond differently.sn The two imperatives (\u201cstretch out\u201d and \u201cstrike\u201d) and the word \u201chand\u201d all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job\u2019s material and physical prosperity.
tn See the comments on Job 1:5. Here too the idea of \u201crenounce\u201d may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.
tn The particle \u05d0\u05d5\u05bc\u05dc\u05b8\u05dd (\u2019ulam, \u201cbut\u201d) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 \u00a739.3.5e, n. 107).
sn The formula used in the expression is the oath formula: \u201cif not to your face he will curse you\u201d meaning \u201che will surely curse you to your face.\u201d Satan is so sure that the piety is insincere that he can use an oath formula."}, {"pk": 2837621, "translation": "NET", "book": 18, "chapter": 1, "verse": 12, "text": "So the LORD said to Satan, \u201cAll right then, everything he has is in your power. Only do not extend your hand against the man himself!\u201d So Satan went out from the presence of the LORD.", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cbehold\u201d) introduces a foundational clause upon which the following volitional clause is based.
tn The versions add a verb here: \u201cdelivered to\u201d or \u201cabandoned to\u201d the hand of Satan.
tn Heb \u201cin your hand.\u201d The idiom means that it is now Satan\u2019s to do with as he pleases.
tn The Hebrew word order emphatically holds out Job\u2019s person as the exception: \u201conly upon him do not stretch forth your hand.\u201d
tn The Targum to Job adds \u201cwith permission\u201d to show that he was granted leave from God\u2019s presence.
sn So Satan, having received his permission to test Job\u2019s sincerity, goes out from the Lord\u2019s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan\u2019s departure is with a certain eagerness and confidence."}, {"pk": 2837622, "translation": "NET", "book": 18, "chapter": 1, "verse": 13, "text": "Now the day came when Job\u2019s sons and daughters were eating and drinking wine in their oldest brother\u2019s house,", "comment": "tn The Targum to Job clarifies that it was the first day of the week. The fact that it was in the house of the firstborn is the reason.
tn Heb \u201chis\u201d; the referent (Job) has been specified in the translation for clarity."}, {"pk": 2837623, "translation": "NET", "book": 18, "chapter": 1, "verse": 14, "text": "and a messenger came to Job, saying, \u201cThe oxen were plowing and the donkeys were grazing beside them,", "comment": "tn The use of the verb \u201cto be\u201d with the participle gives emphasis to the continuing of the action in the past (GKC 360 \u00a7116.r)."}, {"pk": 2837624, "translation": "NET", "book": 18, "chapter": 1, "verse": 15, "text": "and the Sabeans swooped down and carried them all away, and they killed the servants with the sword! And I \u2014 only I alone \u2014 escaped to tell you!\u201d", "comment": "tn The LXX has \u201cthe spoilers spoiled them\u201d instead of \u201cthe Sabeans swooped down.\u201d The translators might have connected the word to \u05e9\u05c1\u05b0\u05b8\u05d1\u05b8\u05d4 (shavah, \u201cto take captive\u201d) rather than \u05e9\u05c1\u05b0\u05d1\u05b8\u05d0 (sh\u00ffva\u2019, \u201cSabeans\u201d), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. \u05e9\u05c1\u05b0\u05d1\u05b8\u05d0 2.c).sn The name \u201cSheba\u201d is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly (6:19). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.
tn The pleonasms in the verse emphasize the emotional excitement of the messenger.
tn Heb \u201cthe edge/mouth of the sword\u201d; see T. J. Meek, \u201cArchaeology and a Point of Hebrew Syntax,\u201d BASOR 122 (1951): 31-33.
sn Job\u2019s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were \u201ckilled with the sword.\u201d
tn The Hebrew is simply \u201cfell\u201d (from \u05e0\u05b8\u05e4\u05b7\u05dc, nafal). To \u201cfall upon\u201d something in war means to attack quickly and suddenly."}, {"pk": 2837625, "translation": "NET", "book": 18, "chapter": 1, "verse": 16, "text": "While this one was still speaking, another messenger arrived and said, \u201cThe fire of God has fallen from heaven and has burned up the sheep and the servants \u2014 it has consumed them! And I \u2014 only I alone \u2014 escaped to tell you!\u201d", "comment": "sn The \u201cfire of God\u201d would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has \u201cfire.\u201d The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, \u201cA Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,\u201d VT 3 (1953): 209-24.
tn The particle \u05e2\u05d5\u05b9\u05d3 (\u2019od, \u201cstill\u201d) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 \u00a737.6d).
tn The Hebrew expression is literally \u201cyet/this/speaking/and this/ arrived.\u201d The sentence uses the two demonstratives as a contrasting pair. It means \u201cthis one was still speaking when that one arrived\u201d (IBHS 308-9 \u00a717.3c). The word \u201cmessenger\u201d has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.
tn Or \u201cfrom the sky.\u201d The Hebrew word \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven[s]\u201d or \u201csky\u201d depending on the context."}, {"pk": 2837626, "translation": "NET", "book": 18, "chapter": 1, "verse": 17, "text": "While this one was still speaking another messenger arrived and said, \u201cThe Chaldeans formed three bands and made a raid on the camels and carried them all away, and they killed the servants with the sword! And I \u2014 only I alone \u2014 escaped to tell you!\u201d", "comment": "tn Heb \u201cwith the edge/mouth of the sword.\u201d
sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has \u201chorsemen.\u201d
tn The verb \u05e4\u05bc\u05b8\u05e9\u05c1\u05b7\u05d8 (pashat) means \u201cto hurl themselves\u201d upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels."}, {"pk": 2837627, "translation": "NET", "book": 18, "chapter": 1, "verse": 18, "text": "While this one was still speaking another messenger arrived and said, \u201cYour sons and your daughters were eating and drinking wine in their oldest brother\u2019s house,"}, {"pk": 2837628, "translation": "NET", "book": 18, "chapter": 1, "verse": 19, "text": "and suddenly a great wind swept across the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I \u2014 only I alone \u2014 escaped to tell you!\u201d", "comment": "tn The word \u05de\u05b5\u05e2\u05b5\u05d1\u05b6\u05e8 (me\u2019ever) is simply \u201cfrom the direction of\u201d; the word \u05e2\u05b5\u05d1\u05b6\u05e8 (\u2019ever) indicates the area the whirlwind came across.
tn The use of the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cbehold\u201d) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there.
sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23\u201327; Prov 3:4; Luke 8:24\u201325)."}, {"pk": 2837629, "translation": "NET", "book": 18, "chapter": 1, "verse": 20, "text": "Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground.", "comment": "sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The \u201cgarment, mantel\u201d here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, \u201cNotes on Some Terms Relating to Prayer,\u201d VT 6 (1956): 220-24.
tn The verb \u05d5\u05b7\u05d9\u05bc\u05b8\u05e7\u05b8\u05dd (vayyaqom, \u201cand he arose\u201d) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, \u201cThen Job immediately began to tear his robe.\u201d
sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16).
tn This last verb is the Hishtaphel of the word \u05d7\u05b8\u05d5\u05b8\u05d4 (khavah; BDB 1005 s.v. \u05e9\u05c1\u05b8\u05d7\u05b8\u05d4); it means \u201cto prostrate oneself, to cause oneself to be low to the ground.\u201d In the OT it is frequently translated \u201cto worship\u201d because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means \u201cto bow down to the ground.\u201d Here \u201cworship\u201d (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place \u2013 although Job\u2019s response is certainly worshipful. See G. I. Davies, \u201cA Note on the Etymology of histahawah,\u201d VT 29 (1979): 493-95; and J. A. Emerton, \u201cThe Etymology of histahawah,\u201d OTS (1977): 41-55."}, {"pk": 2837630, "translation": "NET", "book": 18, "chapter": 1, "verse": 21, "text": "He said, \u201cNaked I came from my mother\u2019s womb, and naked I will return there. The LORD gives, and the LORD takes away. May the name of the LORD be blessed!\u201d", "comment": "tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job\u2019s own experience: \u201cYahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away\u201d [present perfect, referring to his great losses]. Many English versions follow the second alternative.
sn Some commentators are troubled by the appearance of the word \u201cYahweh\u201d on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.
tn The adjective \u201cnaked\u201d is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean \u201cwithout possessions.\u201d
sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, \u201cFor we have brought nothing into this world and so we cannot take a single thing out either.\u201d"}, {"pk": 2837631, "translation": "NET", "book": 18, "chapter": 1, "verse": 22, "text": "In all this Job did not sin, nor did he charge God with moral impropriety.", "comment": "tn The last clause is difficult to translate. It simply reads, \u201cand he did not give unseemliness to God.\u201d The word \u05ea\u05bc\u05b4\u05e4\u05b0\u05dc\u05b8\u05d4 (tiflah) means \u201cunsavoriness\u201d or \u201cunseemliness\u201d in a moral sense. The sense is that Job did not charge God with any moral impropriety in his dealings with him. God did nothing worthless or tasteless. The ancient versions saw the word connected with \u201cfoolishness\u201d or \u201cstupidity\u201d (\u05ea\u05bc\u05b8\u05e4\u05b5\u05dc, tafel, \u201cto be tasteless\u201d). It is possible that \u201cfolly\u201d would capture some of what Job meant here. See also M. Dahood, \u201cHebrew-Ugaritic Lexicography XII,\u201d Bib 55 (1974): 381-93."}, {"pk": 2837632, "translation": "NET", "book": 18, "chapter": 2, "verse": 1, "text": "Again the day came when the sons of God came to present themselves before the LORD, and Satan also arrived among them to present himself before the LORD.", "comment": "tc This last purpose clause has been omitted in some Greek versions."}, {"pk": 2837633, "translation": "NET", "book": 18, "chapter": 2, "verse": 2, "text": "And the LORD said to Satan, \u201cWhere do you come from?\u201d Satan answered the LORD, \u201cFrom roving about on the earth, and from walking back and forth across it.\u201d", "comment": "tn See the note on this phrase in 1:7.
tn Heb \u201canswered the Lord and said\u201d (also in v. 4). The words \u201cand said\u201d here and in v. 9 have not been included in the translation for stylistic reasons."}, {"pk": 2837634, "translation": "NET", "book": 18, "chapter": 2, "verse": 3, "text": "Then the LORD said to Satan, \u201cHave you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly to his integrity, so that you stirred me up to destroy him without reason.\u201d", "comment": "tn The vav (\u05d5) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 \u00a7111.l).
tn The form is the Hiphil participle, \u201cmake strong, seize, hold fast.\u201d It is the verbal use here; joined with \u05e2\u05b9\u05d3\u05b6\u05e0\u05bc\u05d5\u05bc (\u2019odennu, \u201cyet he\u201d) it emphasizes that \u201che is still holding firmly.\u201d The testing has simply strengthened Job in his integrity.
tn This is the same word used to describe Job as \u201cblameless, pure.\u201d Here it carries the idea of \u201cintegrity\u201d; Job remained blameless, perfect.
tn The verb literally means \u201cto swallow\u201d; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, \u201cA Note on the Root bala`,\u201d JTS 13 (1962): 320-23; and N. M. Sarna, \u201cEpic Substratum in the Prose of Job,\u201dJBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.
sn Once again the adverb \u05d7\u05b4\u05e0\u05bc\u05b8\u05dd (khinnam, \u201cgratis\u201d) is used. It means \u201cgraciously, gratis, free, without cause, for no reason.\u201d Here the sense has to be gratuitously, for no reason.\u201d The point of the verb \u05d7\u05b8\u05e0\u05b7\u05df (khanan, \u201cto be gracious\u201d) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering."}, {"pk": 2837635, "translation": "NET", "book": 18, "chapter": 2, "verse": 4, "text": "But Satan answered the LORD, \u201cSkin for skin! Indeed, a man will give up all that he has to save his life!", "comment": "tn Heb \u201cIndeed, all that a man has he will give for his life.\u201d
tn The form is the simply preterite with the vav (\u05d5) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.
tc The LXX has \u201cmake full payment, pay a full price\u201d (LSJ 522 s.v. \u1f10\u03ba\u03c4\u1f77\u03bd\u03c9).
sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. \u201cSkin\u201d would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His \u201cskin\u201d might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.
tn The preposition \u05d1\u05bc\u05b0\u05e2\u05b7\u05d3 (b\u00ff\u2019ad) designates interest or advantage arising from the idea of protection for (\u201cfor the benefit of\u201d); see IBHS 201-2 \u00a711.2.7a."}, {"pk": 2837636, "translation": "NET", "book": 18, "chapter": 2, "verse": 5, "text": "But extend your hand and strike his bone and his flesh, and he will no doubt curse you to your face!\u201d", "comment": "sn This is the same oath formula found in 1:11; see the note there.
sn The \u201cbones and flesh\u201d are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28)."}, {"pk": 2837637, "translation": "NET", "book": 18, "chapter": 2, "verse": 6, "text": "So the LORD said to Satan, \u201cAll right, he is in your power; only preserve his life.\u201d", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05d5\u05b9 (hinno) is literally, \u201chere he is!\u201d God presents Job to Satan, with the restriction on preserving Job\u2019s life.
tn The LXX has \u201cI deliver him up to you.\u201d
tn Heb \u201chand.\u201d
sn The irony of the passage comes through with this choice of words. The verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar) means \u201cto keep; to guard; to preserve.\u201d The exceptive clause casts Satan in the role of a savior \u2013 he cannot destroy this life but must protect it."}, {"pk": 2837638, "translation": "NET", "book": 18, "chapter": 2, "verse": 7, "text": "So Satan went out from the presence of the LORD, and he afflicted Job with a malignant ulcer from the sole of his feet to the top of his head.", "comment": "tn Heb \u201ccrown.\u201d
tn The verb is \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah, \u201cstruck, smote\u201d); it can be rendered in this context as \u201cafflicted.\u201d
sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word \u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05df (sh\u00ffkhin, \u201cboil\u201d) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. \u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05df."}, {"pk": 2837639, "translation": "NET", "book": 18, "chapter": 2, "verse": 8, "text": "Job took a shard of broken pottery to scrape himself with while he was sitting among the ashes.", "comment": "sn The disease required constant attention. The infection and pus had to be scraped away with a piece of broken pottery in order to prevent the spread of the infection. The skin was so disfigured that even his friends did not recognize him (2:12). The book will add that the disease afflicted him inwardly, giving him a foul breath and a loathsome smell (19:17, 20). The sores bred worms; they opened and ran, and closed and tightened (16:8). He was tormented with dreams (7:14). He felt like he was choking (7:14). His bones were racked with burning pain (30:30). And he was not able to rise from his place (19:18). The disease was incurable; but it would last for years, leaving the patient longing for death.
tn The verb \u05d2\u05bc\u05b8\u05e8\u05b7\u05d3 (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning \u201cto scrape,\u201d which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean \u201cscrape himself.\u201d
tn The construction uses the disjunctive vav (\u05d5) with the independent pronoun with the active participle. The construction connects this clause with what has just been said, making this a circumstantial clause.
sn Among the ashes. It is likely that the \u201cashes\u201d refers to the place outside the city where the rubbish was collected and burnt, i.e., the ash-heap (cf. CEV). This is the understanding of the LXX, which reads \u201cdung-hill outside the city.\u201d"}, {"pk": 2837640, "translation": "NET", "book": 18, "chapter": 2, "verse": 9, "text": "Then his wife said to him, \u201cAre you still holding firmly to your integrity? Curse God, and die!\u201d", "comment": "tn The versions have some information here that is interesting, albeit fanciful. The Targum calls her \u201cDinah.\u201d The LXX has \u201cwhen a long time had passed.\u201d But the whole rendering of the LXX is paraphrastic: \u201cHow long will you hold out, saying, \u2018Behold, I wait yet a little while, expecting the hope of my deliverance?\u2019 for behold, your memorial is abolished from the earth, even your sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and you yourself sit down to spend the night in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting sun, that I may rest from my labors and pains that now beset me, but say some word against the Lord and die.\u201d
sn See R. D. Moore, \u201cThe Integrity of Job,\u201d CBQ 45 (1983): 17-31. The reference of Job\u2019s wife to his \u201cintegrity\u201d could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.
tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 \u00a7110.f).
tn The verb is literally \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0, (barakh, \u201cbless\u201d). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb \u05e7\u05b4\u05dc\u05bc\u05b5\u05dc (qillel, \u201ccurse\u201d). If Job\u2019s wife had meant that he was trying to justify himself rather than God, \u201cbless God\u201d might be translated \u201cspeak well of God,\u201d the resolution accepted by God in 42:7\u20138 following Job\u2019s double confession of having spoken wrongly of God (40:3\u20135; 42:1\u20136). sn The church fathers were quick to see here again the role of the wife in the temptation \u2013 she acts as the intermediary between Satan and Job, pressing the cause for him. However, Job\u2019s wife has been demonized falsely. Job did not say that she was a foolish woman, only that she was speaking like one of them (2:10). Also, Job did not exclude her from sharing in his suffering (\u201cshould we receive\u201d). He evidently recognized that her words were the result of her personal loss and pain as well as the desire to see her husband\u2019s suffering ended. When God gave instructions for the restoration of Job\u2019s friends because of their foolish words (42:7\u20139), no mention is made of any need for Job\u2019s wife to be restored."}, {"pk": 2837641, "translation": "NET", "book": 18, "chapter": 2, "verse": 10, "text": "But he replied, \u201cYou\u2019re talking like one of the godless women would do! Should we receive what is good from God, and not also receive what is evil?\u201d In all this Job did not sin by what he said.", "comment": "tn The verb \u05e7\u05b4\u05d1\u05bc\u05b5\u05dc (qibbel) means \u201cto accept, receive.\u201d It is attested in the Amarna letters with the meaning \u201creceive meekly, patiently.\u201d
tn Heb \u201csin with his lips,\u201d an idiom meaning he did not sin by what he said.
tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 \u00a7150.a).sn The Hebrew words \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood\u201d) and \u05e8\u05b7\u05e2 (ra\u2019, \u201cevil\u201d) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.
tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.
tn Heb \u201che said to her.\u201d
tn The word \u201cfoolish\u201d (\u05e0\u05b8\u05d1\u05b8\u05dc, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, \u201cNEBALA \u2013 A Term for Serious Disorderly Unruly Conduct,\u201d VT 25 (1975): 237-41; and W. M. W. Roth, \u201cNBL,\u201d VT 10 (1960): 394-409.
tn The adverb \u05d2\u05bc\u05b8\u05dd (gam, \u201calso, even\u201d) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 \u00a7153). See also C. J. Labuschagne, \u201cThe Emphasizing Particle GAM and Its Connotations,\u201d Studia Biblica et Semitica, 193-203."}, {"pk": 2837642, "translation": "NET", "book": 18, "chapter": 2, "verse": 11, "text": "When Job\u2019s three friends heard about all this calamity that had happened to him, each of them came from his own country \u2014 Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They met together to come to show sympathy for him and to console him.", "comment": "tn The second infinitive is from \u05e0\u05b8\u05d7\u05b8\u05dd (nakham, \u201cto comfort, console\u201d in the Piel). This word may be derived from a word with a meaning of sighing deeply.
tn Heb \u201ca man from his place\u201d; this is the distributive use, meaning \u201ceach man came from his place.\u201d
sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.
tn The verb can mean that they \u201cagreed together\u201d; but it also (and more likely) means that they came together at a meeting point to go visit Job together.
tn The verb \u201cto show grief\u201d is \u05e0\u05d5\u05bc\u05d3 (nud), and literally signifies \u201cto shake the head.\u201d It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found."}, {"pk": 2837643, "translation": "NET", "book": 18, "chapter": 2, "verse": 12, "text": "But when they gazed intently from a distance but did not recognize him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads.", "comment": "tn Heb \u201cthey lifted up their eyes.\u201d The idiom \u201cto lift up the eyes\u201d (or \u201cto lift up the voice\u201d) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.
tn Heb \u201cthey tossed dust skyward over their heads.\u201d
tn The Hiphil perfect here should take the nuance of potential perfect \u2013 they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew."}, {"pk": 2837644, "translation": "NET", "book": 18, "chapter": 2, "verse": 13, "text": "Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain was very great.", "comment": "sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.
tn The word \u05db\u05bc\u05b0\u05d0\u05b5\u05d1 (k\u00ff\u2019ev) means \u201cpain\u201d \u2013 both mental and physical pain. The translation of \u201cgrief\u201d captures only part of its emphasis."}, {"pk": 2837645, "translation": "NET", "book": 18, "chapter": 3, "verse": 1, "text": "After this Job opened his mouth and cursed the day he was born.", "comment": "tn Heb \u201chis day\u201d (so KJV, ASV, NAB). The Syriac has \u201cthe day on which he was born.\u201d The context makes it clear that Job meant the day of his birth. But some have tried to offer a different interpretation, such as his destiny or his predicament. For this reason the Syriac clarified the meaning for their readers in much the same way as the present translation does by rendering \u201chis day\u201d as \u201cthe day he was born.\u201d On the Syriac translation of the book of Job, see Heidi M. Szpek, Translation Technique in the Peshitta to Job (SBLDS).
sn The detailed introduction to the speech with \u201che opened his mouth\u201d draws the readers attention to what was going to be said. As the introduction to the poetic speech that follows (3:3\u201326), vv. 1\u20132 continue the prose style of chapters 1-2. Each of the subsequent speeches is introduced by such a prose heading.
tn The verb \u201ccursed\u201d is the Piel preterite from the verb \u05e7\u05b8\u05dc\u05b7\u05dc (qalal); this means \u201cto be light\u201d in the Qal stem, but here \u201cto treat lightly, with contempt, curse.\u201d See in general H. C. Brichto, The Problem of \u201cCurse\u201d in the Hebrew Bible (JBLMS); and A. C. Thiselton, \u201cThe Supposed Power of Words in the Biblical Writings,\u201d JTS 25 (1974): 283-99.
sn The previous chapters (1-2) were prose narrative, this chapter, however, commences the poetic section of the book (chs. 3-41) containing the cycles of speeches."}, {"pk": 2837646, "translation": "NET", "book": 18, "chapter": 3, "verse": 2, "text": "Job spoke up and said:", "comment": "tn The text has \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b7\u05df (vayya\u2019an), literally, \u201cand he answered.\u201d The LXX simply has \u201csaying\u201d for the entire verse. The Syriac, Targum, and Greek A have what the MT has. \u201c[Someone] answered and said\u201d is phraseology characteristic of all the speeches in Job beginning with Satan in 1:9. Only in 40:1 is it employed when God is speaking. No other portion of the OT employs this phraseology as often or as consistently."}, {"pk": 2837647, "translation": "NET", "book": 18, "chapter": 3, "verse": 3, "text": "\u201cLet the day on which I was born perish, and the night that said, \u2018A man has been conceived!\u2019", "comment": "tn The MT simply has \u201cand the night \u2013 it said\u2026.\u201d By simple juxtaposition with the parallel construction (\u201con which I was born\u201d) the verb \u201cit said\u201d must be a relative clause explaining \u201cthe night.\u201d Rather than supply \u201cin which\u201d and make the verb passive (which is possible since no specific subject is provided, but leaves open the question of who said it), it is preferable to take the verse as a personification. First Job cursed the day; now he cursed the night that spoke about what it witnessed. See A. Ehrman, \u201cA Note on the Verb \u2018amar,\u201d JQR 55 (1964/65): 166-67.
sn The announcement at birth is to the fact that a male was conceived. The same parallelism between \u201cbrought forth/born\u201d and \u201cconceived\u201d may be found in Ps 51:7 HT (51:5 ET). The motifs of the night of conception and the day of birth will be developed by Job. For the entire verse, which is more a wish or malediction than a curse, see S. H. Blank, \u201c\u2018Perish the Day!\u2019 A Misdirected Curse (Job 3:3),\u201d Prophetic Thought, 61-63.
tn The relative clause is carried by the preposition with the resumptive pronoun: \u201cthe day [which] I was born in it\u201d meaning \u201cthe day on which I was born\u201d (see GKC 486-88 \u00a7155.f, i).
tn The verb is the Niphal imperfect. It may be interpreted in this dependent clause (1) as representing a future event from some point of time in the past \u2013 \u201cthe day on which I was born\u201d or \u201cwould be born\u201d (see GKC 316 \u00a7107.k). Or (2) it may simply serve as a preterite indicating action that is in the past.
tn The word is \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever, \u201ca man\u201d). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as \u201cboy\u201d (to remove the apparent contradiction of an adult being \u201cconceived\u201d in the womb) miss this point."}, {"pk": 2837648, "translation": "NET", "book": 18, "chapter": 3, "verse": 4, "text": "That day \u2014 let it be darkness; let not God on high regard it, nor let light shine on it!", "comment": "tn The verb \u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (darash) means \u201cto seek, inquire,\u201d and \u201cto address someone, be concerned about something\u201d (cf. Deut 11:12; Jer 30:14,17). Job wants the day to perish from the mind of God.
tn The verb is the Hiphil of \u05d9\u05b8\u05e4\u05b7\u05e2 (yafa\u2019), which means here \u201ccause to shine.\u201d The subject is the term \u05e0\u05b0\u05d4\u05b8\u05e8\u05b8\u05d4 (n\u00ffharah,\u201clight\u201d), a hapax legomenon which is from the verb \u05e0\u05b8\u05d4\u05b7\u05e8 (nahar, \u201cto gleam\u201d [see Isa 60:5]).
tn The first two words should be treated as a casus pendens (see D. J. A. Clines, Job [WBC], 69), referred to as an extraposition in recent grammarians.
sn This expression by Job is the negation of the divine decree at creation \u2013 \u201cLet there be light,\u201d and that was the first day. Job wishes that his first day be darkness: \u201cAs for that day, let there be darkness.\u201d Since only God has this prerogative, Job adds the wish that God on high would not regard that day."}, {"pk": 2837649, "translation": "NET", "book": 18, "chapter": 3, "verse": 5, "text": "Let darkness and the deepest shadow claim it; let a cloud settle on it; let whatever blackens the day terrify it!", "comment": "sn The translation of \u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea (tsalmavet, \u201cshadow of death\u201d) has been traditionally understood to indicate a dark, death shadow (supported in the LXX), but many scholars think it may not represent the best etymological analysis of the word. The word may be connected to an Arabic word which means \u201cto be dark,\u201d and an Akkadian word meaning \u201cblack.\u201d It would then have to be repointed throughout its uses to \u05e6\u05b7\u05dc\u05b0\u05de\u05d5\u05bc\u05ea (tsalmut) forming an abstract ending. It would then simply mean \u201cdarkness\u201d rather than \u201cshadow of death.\u201d Or the word can be understood as an idiomatic expression meaning \u201cgloom\u201d that is deeper than \u05d7\u05b9\u05e9\u05c1\u05b6\u05da\u05b0 (khoshekh; see HALOT 1029 s.v. \u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea). Since \u201cdarkness\u201d has already been used in the line, the two together could possibly form a nominal hendiadys: \u201cLet the deepest darkness\u2026.\u201d There is a significant amount of literature on this; one may begin with W. L. Michel, \u201cSLMWT, \u2018Deep Darkness\u2019 or \u2018Shadow of Death\u2019?\u201d BR 29 (1984): 5-20.
tn The expression \u201cthe blackness of the day\u201d (\u05db\u05bc\u05b4\u05de\u05b0\u05e8\u05b4\u05d9\u05e8\u05b5\u05d9 \u05d9\u05d5\u05b9\u05dd, kimrire yom) probably means everything that makes the day black, such as supernatural events like eclipses. Job wishes that all ominous darknesses would terrify that day. It comes from the word \u05db\u05bc\u05b8\u05de\u05b7\u05e8 (kamar, \u201cto be black\u201d), related to Akkadian kamaru (\u201cto overshadow, darken\u201d). The versions seem to have ignored the first letter and connected the word to \u05de\u05b8\u05e8\u05b7\u05e8 (marar, \u201cbe bitter\u201d).
tn The verb is \u05d2\u05bc\u05b8\u05d0\u05b7\u05dc (ga\u2019al, \u201credeem, claim\u201d). Some have suggested that the verb is actually the homonym \u201cpollute.\u201d This is the reading in the Targum, Syriac, Vulgate, and Rashi, who quotes from Mal 1:7,12. See A. R. Johnson, \u201cThe Primary Meaning of ga\u2019al,\u201d VTSup 1 (1953): 67-77."}, {"pk": 2837650, "translation": "NET", "book": 18, "chapter": 3, "verse": 6, "text": "That night \u2014 let darkness seize it; let it not be included among the days of the year; let it not enter among the number of the months!", "comment": "tn The pointing of the verb is meant to connect it with the root \u05d7\u05b8\u05d3\u05b8\u05d4 (khadah, \u201crejoice\u201d). But the letters in the text were correctly understood by the versions to be from \u05d9\u05b8\u05d7\u05b7\u05d3 (yakhad, \u201cto be combined, added\u201d). See G. Rendsburg, \u201cDouble Polysemy in Genesis 49:6 and Job 3:6,\u201d CBQ 44 (1982): 48-51.
sn The choice of this word for \u201cmoons,\u201d \u05d9\u05b0\u05e8\u05b8\u05d7\u05b4\u05d9\u05dd (y\u00ffrakhim) instead of \u05d7\u05b3\u05d3\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (khodashim) is due to the fact that \u201cmonth\u201d here is not a reference for which an exact calendar date is essential (in which case \u05d7\u05b9\u05d3\u05b6\u05e9\u05c1 [khodesh] would have been preferred). See J. Segal, \u201c\u2018yrh\u2019 in the Gezer \u2018Calendar,\u2019\u201d JSS 7 (1962): 220, n. 4. Twelve times in the OT \u05d9\u05b6\u05e8\u05b7\u05d7 (yerakh) means \u201cmonth\u201d (Exod 2:2; Deut 21:13; 33:14; 1 Kgs 6:37, 38; 8:2; 2 Kgs 15:13; Zech 11:8; Job 3:6; 7:3; 29:2; 39:2).
tn The verb is simply \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh, \u201cto take\u201d). Here it conveys a strong sense of seizing something and not letting it go."}, {"pk": 2837651, "translation": "NET", "book": 18, "chapter": 3, "verse": 7, "text": "Indeed, let that night be barren; let no shout of joy penetrate it!", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cbehold\u201d) in this sentence focuses the reader\u2019s attention on the statement to follow.
tn The verb is simply \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cto enter\u201d). The NIV translates interpretively \u201cbe heard in it.\u201d A shout of joy, such as at a birth, that \u201centers\u201d a day is certainly heard on that day.
tn The word \u05d2\u05bc\u05b7\u05dc\u05b0\u05de\u05d5\u05bc\u05d3 (galmud) probably has here the idea of \u201cbarren\u201d rather than \u201csolitary.\u201d See the parallelism in Isa 49:21. In Job it seems to carry the idea of \u201cbarren\u201d in 15:34, and \u201cgloomy\u201d in 30:3. Barrenness can lead to gloom.
tn The word is from \u05e8\u05b8\u05e0\u05b7\u05df (ranan, \u201cto give a ringing cry\u201d or \u201cshout of joy\u201d). The sound is loud and shrill."}, {"pk": 2837652, "translation": "NET", "book": 18, "chapter": 3, "verse": 8, "text": "Let those who curse the day curse it \u2014 those who are prepared to rouse Leviathan.", "comment": "tn The verb is probably \u201cexecrate, curse,\u201d from \u05e7\u05b8\u05d1\u05b7\u05d1 (qavav). But E. Ullendorff took it from \u05e0\u05b8\u05e7\u05b7\u05d1 (naqav, \u201cpierce\u201d) and gained a reading \u201cLet the light rays of day pierce it (i.e. the night) apt even to rouse Leviathan\u201d (\u201cJob 3:8,\u201d VT 11 [1961]: 350-51).
tn Not everyone is satisfied with the reading of the MT. Gordis thought \u201cday\u201d should be \u201csea,\u201d and \u201ccursers\u201d should be \u201crousers\u201d (changing \u2019alef to \u2019ayin; cf. NRSV). This is an unnecessary change, for there is no textual problem in the line (D. J. A. Clines, Job [WBC], 71). Others have taken the reading \u201csea\u201d as a personification and accepted the rest of the text, gaining the sense of \u201cthose whose magic binds even the sea monster of the deep\u201d (e.g., NEB).sn Those who curse the day are probably the professional enchanters and magicians who were thought to cast spells on days and overwhelm them with darkness and misfortune. The myths explained eclipses as the dragon throwing its folds around the sun and the moon, thus engulfing or swallowing the day and the night. This interpretation matches the parallelism better than the interpretation that says these are merely professional mourners.
tn The verbal adjective \u05e2\u05b8\u05ea\u05b4\u05d9\u05d3 (\u2019atid) means \u201cready, prepared.\u201d Here it has a substantival use similar to that of participles. It is followed by the Polel infinitive construct \u05e2\u05b9\u05e8\u05b5\u05e8 (\u2019orer). The infinitive without the preposition serves as the object of the preceding verbal adjective (GKC 350 \u00a7114.m).
sn Job employs here the mythological figure Leviathan, the monster of the deep or chaos. Job wishes that such a creation of chaos could be summoned by the mourners to swallow up that day. See E. Ullendorff, \u201cJob 3:8,\u201d VT 11 (1961): 350-51."}, {"pk": 2837653, "translation": "NET", "book": 18, "chapter": 3, "verse": 9, "text": "Let its morning stars be darkened; let it wait for daylight but find none, nor let it see the first rays of dawn,", "comment": "tn The absolute state \u05d0\u05b7\u05d9\u05b4\u05df (\u2019ayin, \u201cthere is none\u201d) is here used as a verbal predicate (see GKC 480 \u00a7152.k). The concise expression literally says \u201cand none.\u201d
tn Heb \u201cthe stars of its dawn.\u201d The word \u05e0\u05b6\u05e9\u05c1\u05b6\u05e3 (neshef) can mean \u201ctwilight\u201d or \u201cdawn.\u201d In this context the morning stars are in mind. Job wishes that the morning stars \u2013 that should announce the day \u2013 go out.
tn The verb \u201cwait, hope\u201d has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation.
sn The expression is literally \u201cthe eyelids of the morning.\u201d This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to \u201ceyelids\u201d or \u201ceyelashes\u201d or \u201ceyeballs.\u201d If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, \u201c\u2018Eyelids of Morn\u2019: A Biblical Convention,\u201d HTR 56 (1963): 159-67."}, {"pk": 2837654, "translation": "NET", "book": 18, "chapter": 3, "verse": 10, "text": "because it did not shut the doors of my mother\u2019s womb on me, nor did it hide trouble from my eyes!", "comment": "tn The word \u05e2\u05b8\u05de\u05b8\u05dc (\u2019amal) means \u201cwork, heavy labor, agonizing labor, struggle\u201d with the idea of fatigue and pain.
tn The subject is still \u201cthat night.\u201d Here, at the end of this first section, Job finally expresses the crime of that night \u2013 it did not hinder his birth.
sn This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5).
tn The Hebrew has simply \u201cmy belly [= womb].\u201d The suffix on the noun must be objective \u2013 it was the womb of Job\u2019s mother in which he lay before his birth. See however N. C. Habel, \u201cThe Dative Suffix in Job 33:13,\u201d Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous."}, {"pk": 2837655, "translation": "NET", "book": 18, "chapter": 3, "verse": 11, "text": "\u201cWhy did I not die at birth, and why did I not expire as I came out of the womb?", "comment": "tn The negative only occurs with the first clause, but it extends its influence to the parallel second clause (GKC 483 \u00a7152.z).
tn The two halves of the verse use the prepositional phrases (\u201cfrom the womb\u201d and \u201cfrom the belly I went out\u201d) in the temporal sense of \u201con emerging from the womb.\u201d
tn The translation \u201cat birth\u201d is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads \u201cfrom the womb.\u201d The second half of the verse has the verb \u201cI came out/forth\u201d which does double duty for both parallel lines. The second half uses \u201cbelly\u201d for the womb.
tn The two verbs in this verse are both prefix conjugations; they are clearly referring to the past and should be classified as preterites. E. Dhorme (Job, 32) notes that the verb \u201cI came out\u201d is in the perfect to mark its priority in time in relation to the other verbs."}, {"pk": 2837656, "translation": "NET", "book": 18, "chapter": 3, "verse": 12, "text": "Why did the knees welcome me, and why were there two breasts that I might nurse at them?", "comment": "tn There is no verb in the second half of the verse. The idea simply has, \u201cand why breasts that I might suck?\u201d
tn The verb \u05e7\u05b4\u05d3\u05bc\u05b0\u05de\u05d5\u05bc\u05e0\u05b4\u05d9 (qidd\u00ffmuni) is the Piel from \u05e7\u05b8\u05d3\u05b7\u05dd (qadam), meaning \u201cto come before; to meet; to prevent.\u201d Here it has the idea of going to meet or welcome someone. In spite of various attempts to connect the idea to the father or to adoption rites, it probably simply means the mother\u2019s knees that welcome the child for nursing. See R. de Vaux, Ancient Israel, 42.sn The sufferer is looking back over all the possible chances of death, including when he was brought forth, placed on the knees or lap, and breastfed.
sn The commentaries mention the parallel construction in the writings of Ashurbanipal: \u201cYou were weak, Ashurbanipal, you who sat on the knees of the goddess, queen of Nineveh; of the four teats that were placed near to your mouth, you sucked two and you hid your face in the others\u201d (M. Streck, Assurbanipal [VAB], 348).
tn Heb \u201cthat I might suckle.\u201d The verb is the Qal imperfect of \u05d9\u05b8\u05e0\u05b7\u05e7 (yanaq, \u201csuckle\u201d). Here the clause is subordinated to the preceding question and so function as a final imperfect."}, {"pk": 2837657, "translation": "NET", "book": 18, "chapter": 3, "verse": 13, "text": "For now I would be lying down and would be quiet, I would be asleep and then at peace", "comment": "tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah, \u201cnow\u201d) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 \u00a7106.p).
tn The word \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah, \u201cnow\u201d) may have a logical nuance here, almost with the idea of \u201cif that had been the case\u2026\u201d (IBHS 667-68 \u00a739.3.4f). However, the temporal \u201cnow\u201d is retained in translation since the imperfect verb following two perfects \u201csuggests what Job\u2019s present state would be if he had had the quiet of a still birth\u201d (J. E. Hartley, Job [NICOT], 95, n. 23). Cf. GKC 313 \u00a7106.p.
tn The copula on the verb indicates a sequence for the imperfect: \u201cand then I would\u2026.\u201d In the second half of the verse it is paralleled by \u201cthen.\u201d
tn The last part uses the impersonal verb \u201cit would be at rest for me.\u201d"}, {"pk": 2837658, "translation": "NET", "book": 18, "chapter": 3, "verse": 14, "text": "with kings and counselors of the earth who built for themselves places now desolate,", "comment": "tn The difficult term \u05d7\u05b3\u05e8\u05b8\u05d1\u05d5\u05b9\u05ea (khoravot) is translated \u201cdesolate [places]\u201d. The LXX confused the word and translated it \u201cwho gloried in their swords.\u201d One would expect a word for monuments, or tombs (T. K. Cheyne emended it to \u201ceverlasting tombs\u201d [\u201cMore Critical Gleanings in Job,\u201d ExpTim 10 (1898/99): 380-83]). But this difficult word is of uncertain etymology and therefore cannot simply be made to mean \u201croyal tombs.\u201d The verb means \u201cbe desolate, solitary.\u201d In Isa 48:21 there is the clear sense of a desert. That is the meaning of Assyrian huribtu. It may be that like the pyramids of Egypt these tombs would have been built in the desert regions. Or it may describe how they rebuilt ruins for themselves. He would be saying then that instead of lying here in pain and shame if he had died he would be with the great ones of the earth. Otherwise, the word could be interpreted as a metonymy of effect, indicating that the once glorious tomb now is desolate. But this does not fit the context \u2013 the verse is talking about the state of the great ones after their death."}, {"pk": 2837659, "translation": "NET", "book": 18, "chapter": 3, "verse": 15, "text": "or with princes who possessed gold, who filled their palaces with silver.", "comment": "tn Heb \u201cfilled their houses.\u201d There is no reason here to take \u201chouses\u201d to mean tombs; the \u201chouses\u201d refer to the places the princes lived (i.e., palaces). The reference is not to the practice of burying treasures with the dead. It is simply saying that if Job had died he would have been with the rich and famous in death.
tn The expression simply has \u201cor with princes gold to them.\u201d The noun is defined by the noun clause serving as a relative clause (GKC 486 \u00a7155.e)."}, {"pk": 2837660, "translation": "NET", "book": 18, "chapter": 3, "verse": 16, "text": "Or why was I not buried like a stillborn infant, like infants who have never seen the light?", "comment": "tn The word \u05e2\u05b9\u05dc\u05b0\u05dc\u05b4\u05d9\u05dd (\u2019ol\u00fflim) normally refers to \u201cnurslings.\u201d Here it must refer to infants in general since it refers to a stillborn child.
tn The verb is governed by the interrogative of v. 12 that introduces this series of rhetorical questions.
tn The verb is again the prefix conjugation, but the narrative requires a past tense, or preterite.
tn Heb \u201chidden.\u201d The LXX paraphrases: \u201can untimely birth, proceeding from his mother\u2019s womb.\u201d
tn The noun \u05e0\u05b5\u05e4\u05b6\u05dc (nefel, \u201cmiscarriage\u201d) is the abortive thing that falls (hence the verb) from the womb before the time is ripe (Ps 58:9). The idiom using the verb \u201cto fall\u201d from the womb means to come into the world (Isa 26:18). The epithet \u05d8\u05b8\u05de\u05d5\u05bc\u05df (tamun, \u201chidden\u201d) is appropriate to the verse. The child comes in vain, and disappears into the darkness \u2013 it is hidden forever.
tn The relative clause does not have the relative pronoun; the simple juxtaposition of words indicates that it is modifying the infants."}, {"pk": 2837661, "translation": "NET", "book": 18, "chapter": 3, "verse": 17, "text": "There the wicked cease from turmoil, and there the weary are at rest.", "comment": "sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.
sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.
tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (\u201cthere\u201d) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 \u00a7106.l).
tn Here the noun \u05e8\u05b9\u05d2\u05d6 (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb \u05e8\u05b8\u05d2\u05b7\u05d6 (ragaz) means \u201cto be agitated, excited.\u201d The expression indicates that they cease from troubling, meaning all the agitation of their own lives.
tn The word \u05d9\u05b8\u05d2\u05b4\u05d9\u05e2\u05b7 (yagia\u2019) means \u201cexhausted, wearied\u201d; it is clarified as a physical exhaustion by the genitive of specification (\u201cwith regard to their strength\u201d)."}, {"pk": 2837662, "translation": "NET", "book": 18, "chapter": 3, "verse": 18, "text": "There the prisoners relax together; they do not hear the voice of the oppressor.", "comment": "tn Or \u201ctaskmaster.\u201d The same Hebrew word is used for the taskmasters in Exod 3:7.
tn \u201cThere\u201d is not in the Hebrew text, but is supplied from the context.
tn The LXX omits the verb and translates the noun not as prisoners but as \u201cold men\u201d or \u201cmen of old time.\u201d
tn The verb \u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b8\u05e0\u05d5\u05bc (sha\u2019ananu) is the Pilpel of \u05e9\u05c1\u05b8\u05d0\u05b7\u05df (sha\u2019an) which means \u201cto rest.\u201d It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners.
sn See further J. C. de Moor, \u201cLexical Remarks Concerning yahad and yahdaw,\u201d VT 7 (1957): 350-55."}, {"pk": 2837663, "translation": "NET", "book": 18, "chapter": 3, "verse": 19, "text": "Small and great are there, and the slave is free from his master.", "comment": "tn The versions have taken the pronoun in the sense of the verb \u201cto be.\u201d Others give it the sense of \u201cthe same thing,\u201d rendering the verse as \u201csmall and great, there is no difference there.\u201d GKC 437 \u00a7135.a, n. 1, follows this idea with a meaning of \u201cthe same.\u201d
tn The plural \u201cmasters\u201d could be taken here as a plural of majesty rather than as referring to numerous masters.
tn The LXX renders this as \u201cunafraid,\u201d although the negative has disappeared in some mss to give the reading \u201cand the servant that feared his master.\u201d See I. Mendelsohn, \u201cThe Canaanite Term for \u2018Free Proletarian\u2019,\u201d BASOR 83 (1941): 36-39; idem, \u201cNew Light on hupsu,\u201d BASOR 139 (1955): 9-11."}, {"pk": 2837664, "translation": "NET", "book": 18, "chapter": 3, "verse": 20, "text": "\u201cWhy does God give light to one who is in misery, and life to those whose soul is bitter,", "comment": "tn The second colon now refers to people in general because of the plural construct \u05de\u05b8\u05e8\u05b5\u05d9 \u05e0\u05b8\u05e4\u05b6\u05e9\u05c1 (mare nafesh, \u201cthose bitter of soul/life\u201d). One may recall the use of \u05de\u05b8\u05e8\u05b8\u05d4 (marah, \u201cbitter\u201d) by Naomi to describe her pained experience as a poor widow in Ruth 1:20, or the use of the word to describe the bitter oppression inflicted on Israel by the Egyptians (Exod 1:14). Those who are \u201cbitter of soul\u201d are those whose life is overwhelmed with painful experiences and suffering.
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn The verb is the simple imperfect, expressing the progressive imperfect nuance. But there is no formal subject to the verb, prompting some translations to make it passive in view of the indefinite subject (so, e.g., NAB, NIV, NRSV). Such a passive could be taken as a so-called \u201cdivine passive\u201d by which God is the implied agent. Job clearly means God here, but he stops short of naming him (see also the note on \u201cGod\u201d earlier in this verse).sn In vv. 11, 12, and 16 there was the first series of questions in which Job himself was in question. Now the questions are more general for all mankind \u2013 why should the sufferers in general have been afflicted with life?
sn In v. 10 the word was used to describe the labor and sorrow that comes from it; here the one in such misery is called the \u05e2\u05b8\u05de\u05b5\u05dc (\u2019amel, \u201claborer, sufferer\u201d)."}, {"pk": 2837665, "translation": "NET", "book": 18, "chapter": 3, "verse": 21, "text": "to those who wait for death that does not come, and search for it more than for hidden treasures,", "comment": "tn The verse simply begins with the participle in apposition to the expressions in the previous verse describing those who are bitter. The preposition is added from the context.
tn The parallel verb is now a preterite with a vav (\u05d5) consecutive; it therefore has the nuance of a characteristic perfect or gnomic perfect \u2013 the English present tense.sn The verb \u05d7\u05b8\u05e4\u05b7\u05e8 (khafar) means \u201cto dig; to excavate.\u201d It may have the accusative of the thing that is being sought (Exod 7:24); but here it is followed by a comparative min (\u05de\u05b4\u05df). The verse therefore describes the sufferers who excavate or dig the ground to find death, more than others who seek for treasure.
tn The verse simply has the form \u05d0\u05b5\u05d9\u05df (\u2019en, \u201cthere is not\u201d) with a pronominal suffix and a conjunction \u2013 \u201cand there is not it\u201d or \u201cand it is not.\u201d The LXX and the Vulgate add a verb to explain this form: \u201cand obtain it not.\u201d
tn The verb is the Piel participle of \u05d7\u05b8\u05db\u05b8\u05d4 (khakhah, \u201cto wait for\u201d someone; Yahweh is the object in Isa 8:17; 64:3; Ps 33:20). Here death is the supreme hope of the miserable and the suffering."}, {"pk": 2837666, "translation": "NET", "book": 18, "chapter": 3, "verse": 22, "text": "who rejoice even to jubilation, and are exultant when they find the grave?", "comment": "tn Here too the form is the participle in apposition \u201cto him who is in misery\u201d in v. 20. It continues the description of those who are destitute and would be delighted to die.
sn The expression \u201cwhen they find a grave\u201d means when they finally die. The verse describes the relief and rest that the sufferer will obtain when the long-awaited death is reached.
tn The particle could be \u201cwhen\u201d or \u201cbecause\u201d in this verse.
tn This sentence also parallels an imperfect verb with the substantival participle of the first colon. It is translated as an English present tense.
tn The Syriac has \u201cand gather themselves together,\u201d possibly reading \u05d2\u05bc\u05b4\u05d9\u05dc (gil, \u201crejoicing\u201d) as \u05d2\u05bc\u05b7\u05dc (gal, \u201cheap\u201d). Some have tried to emend the text to make the word mean \u201cheap\u201d or \u201cmound,\u201d as in a funerary mound. While one could argue for a heap of stones as a funerary mound, the passage has already spoken of digging a grave, which would be quite different. And while such a change would make a neater parallelism in the verse, there is no reason to force such; the idea of \u201cjubilation\u201d fits the tenor of the whole verse easily enough and there is no reason to change it. A similar expression is found in Hos 9:1, which says, \u201crejoice not, O Israel, with jubilation.\u201d Here the idea then is that these sufferers would rejoice \u201cto the point of jubilation\u201d at death."}, {"pk": 2837667, "translation": "NET", "book": 18, "chapter": 3, "verse": 23, "text": "Why is light given to a man whose way is hidden, and whom God has hedged in?", "comment": "tn The LXX translated \u201cto a man whose way is hidden\u201d with the vague paraphrase \u201cdeath is rest to [such] a man.\u201d The translators apparently combined the reference to \u201cthe grave\u201d in the previous verse with \u201chidden\u201d
tn This first part of the verse, \u201cWhy is light given,\u201d is supplied from the context. In the Hebrew text the verse simply begins with \u201cto a man\u2026.\u201d It is also in apposition to the construction in v. 20. But after so many qualifying clauses and phrases, a restatement of the subject (light, from v. 20) is required.
sn After speaking of people in general (in the plural in vv. 21 and 22), Job returns to himself specifically (in the singular, using the same word \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 [gever, \u201ca man\u201d] that he employed of himself in v. 3). He is the man whose way is hidden. The clear path of his former life has been broken off, or as the next clause says, hedged in so that he is confined to a life of suffering. The statement includes the spiritual perplexities that this involves. It is like saying that God is leading him in darkness and he can no longer see where he is going.
tn The verb is the Hiphil of \u05e1\u05b8\u05db\u05b7\u05da\u05b0 (sakhakh,\u201cto hedge in\u201d). The key parallel passage is Job 19:8, which says, \u201cHe has blocked [\u05d2\u05bc\u05b8\u05d3\u05b7\u05e8, gadar] my way so I cannot pass, and has set darkness over my paths.\u201d To be hedged in is an implied metaphor, indicating that the pathway is concealed and enclosed. There is an irony in Job\u2019s choice of words in light of Satan\u2019s accusation in 1:10. It is heightened further when the same verb is employed by God in 38:8 (see F. I. Andersen, Job [TOTC], 109)."}, {"pk": 2837668, "translation": "NET", "book": 18, "chapter": 3, "verse": 24, "text": "For my sighing comes in place of my food, and my groanings flow forth like water.", "comment": "sn The line means that Job\u2019s sighing, which results from the suffering (metonymy of effect) is his constant, daily food. Parallels like Ps 42:3 which says \u201cmy tears have been my bread/food\u201d shows a similar figure.
tn For the prepositional \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (lifne), the temporal meaning \u201cbefore\u201d (\u201cmy sighing comes before I eat\u201d) makes very little sense here (as the versions have it). The meaning \u201cin place of, for\u201d fits better (see 1 Sam 1:16, \u201ccount not your handmaid for a daughter of Belial\u201d).
tn This second colon is paraphrased in the LXX to say, \u201cI weep being beset with terror.\u201d The idea of \u201cpouring forth water\u201d while groaning can be represented by \u201cI weep.\u201d The word \u201cfear, terror\u201d anticipates the next verse.
tn The word normally describes the \u201croaring\u201d of a lion (Job 4:10); but it is used for the loud groaning or cries of those in distress (Pss 22:1; 32:3)."}, {"pk": 2837669, "translation": "NET", "book": 18, "chapter": 3, "verse": 25, "text": "For the very thing I dreaded has happened to me, and what I feared has come upon me.", "comment": "tn The construction uses the cognate accusative with the verb: \u201cthe fear I feared,\u201d or \u201cthe dread thing I dreaded\u201d (\u05e4\u05b7\u05d7\u05b7\u05d3 \u05e4\u05bc\u05b8\u05d7\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9, pakhad pakhadti). The verb \u05e4\u05bc\u05b8\u05d7\u05b7\u05d3 (pakhad) has the sense of \u201cdread\u201d and the noun the meaning \u201cthing dreaded.\u201d The structure of the sentence with the perfect verb followed by the preterite indicates that the first action preceded the second \u2013 he feared something but then it happened. Some commentaries suggest reading this as a conditional clause followed by the present tense translation: \u201cIf I fear a thing it happens to me\u201d (see A. B. Davidson, Job, 24). The reason for this change is that it is hard for some to think that in his prime Job had such fears. He did have a pure trust and confidence in the Lord (16:19, 29:18ff). But on the other hand, he did make sacrifices for his sons because he thought they might sin. There is evidence to suggest that he was aware that calamity could strike, and this is not necessarily incompatible with trust.
tn The final verb is \u05d9\u05b8\u05d1\u05b9\u05d0 (yavo\u2019, \u201chas come\u201d). It appears to be an imperfect, but since it is parallel to the preterite of the first colon it should be given that nuance here. Of course, if the other view of the verse is taken, then this would simply be translated as \u201ccomes,\u201d and the preceding preterite also given an English present tense translation.
tn The verb \u05d0\u05b8\u05ea\u05b8\u05d4 (\u2019atah) is Aramaic and is equivalent to the Hebrew verb \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201ccome, happen\u201d)."}, {"pk": 2837670, "translation": "NET", "book": 18, "chapter": 3, "verse": 26, "text": "I have no ease, I have no quietness; I cannot rest; turmoil has come upon me.\u201d", "comment": "tn The verb is literally \u201cand I do/can not rest.\u201d A potential perfect nuance fits this passage well. The word \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201crest\u201d) implies \u201crest\u201d in every sense, especially in contrast to \u05e8\u05b9\u05d2\u05b6\u05d6 (rogez, \u201cturmoil, agitation\u201d [vv. 26 and 17]).
tn The LXX \u201cpeace\u201d bases its rendering on \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd (shalam) and not \u05e9\u05c1\u05b8\u05dc\u05b8\u05d4 (shalah), which retains the original vav (\u05d5). The verb means \u201cto be quiet, to be at ease.\u201d
tn The last clause simply has \u201cand trouble came.\u201d Job is essentially saying that since the trouble has come upon him there is not a moment of rest and relief."}, {"pk": 2837671, "translation": "NET", "book": 18, "chapter": 4, "verse": 1, "text": "Then Eliphaz the Temanite answered:", "comment": "tn Heb \u201canswered and said.\u201d
sn The speech of Eliphaz can be broken down into three main sections. In 4:1\u201311 he wonders that Job who had comforted so many people in trouble, and who was so pious, should fall into such despair, forgetting the great truth that the righteous never perish under affliction \u2013 calamity only destroys the wicked. Then in 4:12\u20135:7 Eliphaz tries to warn Job about complaining against God because only the ungodly resent the dealings of God and by their impatience bring down his wrath upon them. Finally in 5:8\u201327 Eliphaz appeals to Job to follow a different course, to seek after God, for God only smites to heal or to correct, to draw people to himself and away from evil. See K. Fullerton, \u201cDouble Entendre in the First Speech of Eliphaz,\u201d JBL 49 (1930): 320-74; J. C. L. Gibson, \u201cEliphaz the Temanite: A Portrait of a Hebrew Philosopher,\u201d SJT 28 (1975): 259-72; and J. Lust, \u201cA Stormy Vision: Some Remarks on Job 4:12\u201316,\u201d Bijdr 36 (1975): 308-11."}, {"pk": 2837672, "translation": "NET", "book": 18, "chapter": 4, "verse": 2, "text": "\u201cIf someone should attempt a word with you, will you be impatient? But who can refrain from speaking ?", "comment": "tn The construction uses a noun with the preposition: \u201cand to refrain with words \u2013 who is able?\u201d The Aramaic plural of \u201cwords\u201d (\u05de\u05b4\u05dc\u05bc\u05b4\u05d9\u05df, millin) occurs 13 times in Job, with the Hebrew plural ten times. The commentaries show that Eliphaz\u2019s speech had a distinctly Aramaic coloring to it.
tn The verb means \u201cto be weary.\u201d But it can have the extended sense of being either exhausted or impatient (see v. 5). A. B. Davidson (Job, 29) takes it in the sense of \u201cwill it be too much for you?\u201d There is nothing in the sentence that indicates this should be an interrogative clause; it is simply an imperfect. But in view of the juxtaposition of the first part, this seems to make good sense. E. Dhorme (Job, 42) has \u201cShall we address you? You are dejected.\u201d
tn The Piel perfect is difficult here. It would normally be translated \u201chas one tried (words with you)?\u201d Most commentaries posit a conditional clause, however.
tn The verb has no expressed subject, and so may be translated with \u201cone\u201d or \u201csomeone.\u201d"}, {"pk": 2837673, "translation": "NET", "book": 18, "chapter": 4, "verse": 3, "text": "Look, you have instructed many; you have strengthened feeble hands.", "comment": "tn The \u201cfeeble hands\u201d are literally \u201chands hanging down.\u201d This is a sign of weakness, helplessness, or despondency (see 2 Sam 4:1; Isa 13:7).
tn The deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cbehold\u201d) summons attention; it has the sense of \u201cconsider, look.\u201d
tn The verb \u05d9\u05b8\u05e1\u05b7\u05e8 (yasar) in the Piel means \u201cto correct,\u201d whether by words with the sense of teach, or by chastening with the sense of punish, discipline. The double meaning of \u201cteach\u201d and \u201cdiscipline\u201d is also found with the noun \u05de\u05d5\u05bc\u05e1\u05b8\u05e8 (musar).
tn The parallelism again uses a perfect verb in the first colon and an imperfect in the second; but since the sense of the line is clearly what Job has done in the past, the second verb may be treated as a preterite, or a customary imperfect \u2013 what Job repeatedly did in the past (GKC 315 \u00a7107.e). The words in this verse may have double meanings. The word \u05d9\u05b8\u05e1\u05b7\u05e8 (yasar, \u201cteach, discipline\u201d) may have the idea of instruction and correction, but also the connotation of strength (see Y. Hoffmann, \u201cThe Use of Equivocal Words in the First Speech of Eliphaz [Job IV\u2013V],\u201d VT 30 [1980]: 114-19)."}, {"pk": 2837674, "translation": "NET", "book": 18, "chapter": 4, "verse": 4, "text": "Your words have supported those who stumbled, and you have strengthened the knees that gave way.", "comment": "tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.
tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).
tn The expression is often translated as \u201cfeeble knees,\u201d but it literally says \u201cthe bowing [or \u201ctottering\u201d] knees.\u201d The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12).sn Job had been successful at helping others not be crushed by the weight of trouble and misfortune. It is easier to help others than to preserve a proper perspective when one\u2019s self is afflicted (E. Dhorme, Job, 44)."}, {"pk": 2837675, "translation": "NET", "book": 18, "chapter": 4, "verse": 5, "text": "But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified.", "comment": "tn The sentence has no subject, but the context demands that the subject be the same kind of trouble that has come upon people that Job has helped.
tn This final verb in the verse is vivid; it means \u201cto terrify, dismay\u201d (here the Niphal preterite). Job will go on to speak about all the terrors that come on him.
tn This is the same verb used in v. 2, meaning \u201cto be exhausted\u201d or \u201cimpatient.\u201d Here with the vav (\u05d5) consecutive the verb describes Job\u2019s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 \u00a7111.t)."}, {"pk": 2837676, "translation": "NET", "book": 18, "chapter": 4, "verse": 6, "text": "Is not your piety your confidence, and your blameless ways your hope?", "comment": "tn The word \u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4 (yir\u2019ah, \u201cfear\u201d) in this passage refers to Job\u2019s fear of the Lord, his reverential devotion to God. H. H. Rowley (Job [NCBC], 46) says that on the lips of Eliphaz the word almost means \u201cyour religion.\u201d He refers to Moffatt\u2019s translation, \u201cLet your religion reassure you.\u201d
tn The word \u05db\u05bc\u05b4\u05e1\u05b0\u05dc\u05b8\u05ea\u05b6\u05da\u05b8 (kislatekha, \u201cyour confidence\u201d) is rendered in the LXX by \u201cfounded in folly.\u201d The word \u05db\u05bc\u05b6\u05e1\u05b6\u05dc (kesel) is \u201cconfidence\u201d (see 8:14) and elsewhere \u201cfolly.\u201d Since it is parallel to \u201cyour hope\u201d it must mean confidence here.
tn This second half of the verse simply has \u201cyour hope and the integrity of your ways.\u201d The expression \u201cthe perfection of your ways\u201d is parallel to \u201cyour fear,\u201d and \u201cyour hope\u201d is parallel to \u201cyour confidence.\u201d This sentence is an example of casus pendens or extraposition: \u201cas for your hope, it is the integrity of your ways\u201d (see GKC 458 \u00a7143.d).sn Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others."}, {"pk": 2837677, "translation": "NET", "book": 18, "chapter": 4, "verse": 7, "text": "Call to mind now: Who, being innocent, ever perished? And where were upright people ever destroyed?", "comment": "tn The use of the independent personal pronoun is emphatic, almost as an enclitic to emphasize interrogatives: \u201cwho indeed\u2026.\u201d (GKC 442 \u00a7136.c).
tn The adjective is used here substantivally. Without the article the word stresses the meaning of \u201cuprightness.\u201d Job will use \u201cinnocent\u201d and \u201cupright\u201d together in 17:8.
tn The Niphal means \u201cto be hidden\u201d (see the Piel in 6:10; 15:18; and 27:11); the connotation here is \u201cdestroyed\u201d or \u201cannihilated.\u201d
sn Eliphaz will put his thesis forward first negatively and then positively (vv. 8ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.
tn The perfect verb in this line has the nuance of the past tense to express the unique past \u2013 the uniqueness of the action is expressed with \u201cever\u201d (\u201cwho has ever perished\u201d)."}, {"pk": 2837678, "translation": "NET", "book": 18, "chapter": 4, "verse": 8, "text": "Even as I have seen, those who plow iniquity and those who sow trouble reap the same.", "comment": "sn The figure is an implied metaphor. Plowing suggests the idea of deliberately preparing (or cultivating) life for evil. This describes those who are fundamentally wicked.
tn The LXX renders this with a plural \u201cbarren places.\u201d
tn Heb \u201creap it.\u201d
tn The perfect verb here represents the indefinite past. It has no specific sighting in mind, but refers to each time he has seen the wicked do this."}, {"pk": 2837679, "translation": "NET", "book": 18, "chapter": 4, "verse": 9, "text": "By the breath of God they perish, and by the blast of his anger they are consumed.", "comment": "sn The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1\u20135).
tn The word \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) is now parallel to \u05e0\u05b0\u05e9\u05c1\u05b8\u05de\u05b8\u05d4 (n\u00ffshamah); both can mean \u201cbreath\u201d or \u201cwind.\u201d To avoid using \u201cbreath\u201d for both lines, \u201cblast\u201d has been employed here. The word is followed by \u05d0\u05b7\u05e4\u05d5\u05b9 (\u2019afo) which could be translated \u201chis anger\u201d or \u201chis nostril.\u201d If \u201cnostril\u201d is retained, then it is a very bold anthropomorphism to indicate the fuming wrath of God. It is close to the picture of the hot wind coming off the desert to scorch the plants (see Hos 13:15).
tn The LXX in the place of \u201cbreath\u201d has \u201cword\u201d or \u201ccommand,\u201d probably to limit the anthropomorphism. The word is \u05de\u05b4\u05e0\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05ea (minnishmat) comprising \u05de\u05b4\u05df (min) + \u05e0\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05ea (nishmat, the construct of \u05e0\u05b0\u05e9\u05c1\u05b8\u05de\u05b8\u05d4 [n\u00ffshamah]): \u201cfrom/at the breath of.\u201d The \u201cbreath of God\u201d occurs frequently in Scripture. In Gen 2:7 it imparts life; but here it destroys it. The figure probably does indicate a divine decree from God (e.g., \u201cdepart from me\u201d) \u2013 so the LXX may have been simply interpreting."}, {"pk": 2837680, "translation": "NET", "book": 18, "chapter": 4, "verse": 10, "text": "There is the roaring of the lion and the growling of the young lion, but the teeth of the young lions are broken.", "comment": "tn Heb \u201cvoice.\u201d
tn \u201cThere is\u201d has been supplied to make a smoother translation out of the clauses.
sn Eliphaz takes up a new image here to make the point that the wicked are destroyed \u2013 the breaking up and scattering of a den of lions. There are several words for \u201clion\u201d used in this section. D. J. A. Clines observes that it is probably impossible to distinguish them (Job [WBC], 109, 110, which records some bibliography of those who have tried to work on the etymologies and meanings). The first is \u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05d4 (\u2019aryeh) the generic term for \u201clion.\u201d It is followed by \u05e9\u05c1\u05b7\u05d7\u05b7\u05dc (shakhal) which, like \u05db\u05bc\u05b0\u05e4\u05b4\u05d9\u05e8 (k\u00fffir), is a \u201cyoung lion.\u201d Some have thought that the \u05e9\u05c1\u05b7\u05d7\u05b7\u05dc (shakhal) is a lion-like animal, perhaps a panther or leopard. KBL takes it by metathesis from Arabic \u201cyoung one.\u201d The LXX for this verse has \u201cthe strength of the lion, and the voice of the lioness and the exulting cry of serpents are quenched.\u201d
tn The verb belongs to the subject \u201cteeth\u201d in this last colon; but it is used by zeugma (a figure of speech in which one word is made to refer to two or more other words, but has to be understood differently in the different contexts) of the three subjects (see H. H. Rowley, Job [NCBC], 46-47)."}, {"pk": 2837681, "translation": "NET", "book": 18, "chapter": 4, "verse": 11, "text": "The mighty lion perishes for lack of prey, and the cubs of the lioness are scattered.", "comment": "tn The form of the verb is the Qal active participle; it stresses the characteristic action of the verb as if a standard universal truth.
tn The text literally has \u201csons of the lioness.\u201d
tn The word \u05dc\u05b7\u05d9\u05b4\u05e9\u05c1 (layish) traditionally rendered \u201cstrong lion,\u201d occurs only here and in Prov 30:30 and Isa 30:6. It has cognates in several of the Semitic languages, and so seems to indicate lion as king of the beasts."}, {"pk": 2837682, "translation": "NET", "book": 18, "chapter": 4, "verse": 12, "text": "\u201cNow a word was secretly brought to me, and my ear caught a whisper of it.", "comment": "tn The LXX of this verse offers special problems. It reads, \u201cBut if there had been any truth in your words, none of these evils would have fallen upon you; shall not my ear receive excellent [information] from him?\u201d The major error involves a dittography from the word for \u201csecret,\u201d yielding \u201ctruth.\u201d
tn The verb \u05d2\u05bc\u05b8\u05e0\u05b7\u05d1 (ganav) means \u201cto steal.\u201d The Pual form in this verse is probably to be taken as a preterite since it requires a past tense translation: \u201cit was stolen for me\u201d meaning it was brought to me stealthily (see 2 Sam 19:3).
tn The word \u05e9\u05c1\u05b5\u05de\u05b6\u05e5 (shemets, \u201cwhisper\u201d) is found only here and in Job 26:14. A cognate form \u05e9\u05c1\u05b4\u05de\u05b0\u05e6\u05b8\u05d4 (shimtsah) is found in Exod 32:25 with the sense of \u201ca whisper.\u201d In postbiblical Hebrew the word comes to mean \u201ca little.\u201d The point is that Eliphaz caught just a bit, just a whisper of it, and will recount it to Job.
tn Heb \u201creceived.\u201d"}, {"pk": 2837683, "translation": "NET", "book": 18, "chapter": 4, "verse": 13, "text": "In the troubling thoughts of the dreams in the night when a deep sleep falls on men,", "comment": "tn Here too the word is rare. The form \u05e9\u05c2\u05b0\u05e2\u05b4\u05e4\u05bc\u05b4\u05d9\u05dd (s\u00ff\u2019ippim, \u201cdisquietings\u201d) occurs only here and in 20:2. The form \u05e9\u05c2\u05b7\u05e8\u05b0\u05e2\u05b7\u05e4\u05bc\u05b4\u05d9\u05dd (sar\u2019appim, \u201cdisquieting thoughts\u201d), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with \u05e1\u05b0\u05e2\u05b4\u05e4\u05bc\u05b4\u05d9\u05dd (s\u00ff\u2019ippim) in 1 Kgs 18:21 with the meaning \u201cdivided opinion\u201d; this is related to the idea of \u05e1\u05b0\u05e2\u05b4\u05e4\u05bc\u05b8\u05d4 (s\u00ff\u2019ippah, \u201cbough\u201d). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (\u201cto be passionately smitten\u201d) for the idea of \u201cintimate thoughts.\u201d The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.
tn The word \u05ea\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05de\u05b8\u05d4 (tardemah) is a \u201cdeep sleep.\u201d It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The LXX interprets it to mean \u201cfear,\u201d rendering the whole verse \u201cbut terror falls upon men with dread and a sound in the night.\u201d
tn Heb \u201cvisions\u201d of the night."}, {"pk": 2837684, "translation": "NET", "book": 18, "chapter": 4, "verse": 14, "text": "a trembling gripped me \u2014 and a terror! \u2014 and made all my bones shake.", "comment": "tn The subject of the Hiphil verb \u05d4\u05b4\u05e4\u05b0\u05d7\u05b4\u05d9\u05d3 (hifkhid, \u201cdread\u201d) is \u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 (pakhad, \u201ctrembling\u201d), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. BDB 808 s.v. \u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 Hiph translates it \u201cfill my bones with dread.\u201d In that sense \u201cbones\u201d would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.
tn The two words \u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 (pakhad, \u201ctrembling\u201d) and \u05e8\u05b0\u05e2\u05b8\u05d3\u05b8\u05d4 (r\u00ff\u2019adah, \u201cterror\u201d) strengthen each other as synonyms (see also Ps 55:6). The subject of the verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201cbefall, encounter\u201d) is \u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 (pakhad, \u201ctrembling\u201d); its compound subject has been placed at the end of the colon."}, {"pk": 2837685, "translation": "NET", "book": 18, "chapter": 4, "verse": 15, "text": "Then a breath of air passes by my face; it makes the hair of my flesh stand up.", "comment": "tn The subject of this verb is also \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh, \u201cspirit\u201d), since it can assume either gender. The \u201chair of my flesh\u201d is the complement and not the subject; therefore the Piel is to be retained and not changed to a Qal as some suggest (and compare with Ps 119:120).
tn The word \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) can be \u201cspirit\u201d or \u201cbreath.\u201d The implication here is that it was something that Eliphaz felt \u2013 what he saw follows in v. 16. The commentators are divided on whether this is an apparition, a spirit, or a breath. The word can be used in either the masculine or the feminine, and so the gender of the verb does not favor the meaning \u201cspirit.\u201d In fact, in Isa 21:1 the same verb \u05d7\u05b8\u05dc\u05b7\u05e3 (khalaf, \u201cpass on, through\u201d) is used with the subject being a strong wind or hurricane \u201cblowing across.\u201d It may be that such a wind has caused Eliphaz\u2019s hair to stand on end here. D. J. A. Clines (Job [WBC], 111) also concludes it means \u201cwind,\u201d noting that in Job a spirit or spirits would be called \u05e8\u05b0\u05e4\u05b8\u05d0\u05b4\u05d9\u05dd (r\u00fffa\u2019im), \u05d0\u05b6\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) or \u05d0\u05d5\u05b9\u05d1 (\u2019ov).
tn The verbs in this verse are imperfects. In the last verse the verbs were perfects when Eliphaz reported the fear that seized him. In this continuation of the report the description becomes vivid with the change in verbs, as if the experience were in progress."}, {"pk": 2837686, "translation": "NET", "book": 18, "chapter": 4, "verse": 16, "text": "It stands still, but I cannot recognize its appearance; an image is before my eyes, and I hear a murmuring voice:", "comment": "tc The LXX has the first person of the verb: \u201cI arose and perceived it not, I looked and there was no form before my eyes; but I only heard a breath and a voice.\u201d
sn The colon reads \u201ca silence and a voice I hear.\u201d Some have rendered it \u201cthere is a silence, and then I hear.\u201d The verb \u05d3\u05bc\u05b8\u05de\u05b7\u05dd (damam) does mean \u201cremain silent\u201d (Job 29:21; 31:34) and then also \u201ccease.\u201d The noun \u05d3\u05bc\u05b0\u05de\u05b8\u05de\u05b8\u05d4 (d\u00ffmamah, \u201ccalm\u201d) refers to the calm after the storm in Ps 107:29. Joined with the true object of the verb, \u201cvoice,\u201d it probably means something like stillness or murmuring or whispering here. It is joined to \u201cvoice\u201d with a conjunction, indicating that it is a hendiadys, \u201cmurmur and a voice\u201d or a \u201cmurmuring voice.\u201d
tn The imperfect verb is to be classified as potential imperfect. Eliphaz is unable to recognize the figure standing before him."}, {"pk": 2837687, "translation": "NET", "book": 18, "chapter": 4, "verse": 17, "text": "\u201cIs a mortal man righteous before God? Or a man pure before his Creator?", "comment": "tn The double question here merely repeats the same question with different words (see GKC 475 \u00a7150.h). The second member could just as well have been connected with \u05d5 (vav).
tn The word for man here is first \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 (\u2019enosh), stressing man in all his frailty, his mortality. This is paralleled with \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, \u201cThe Term geber in the OT and in the Scrolls,\u201d VTSup 17 (1969): 159-69; and E. Jacob, Theology of the Old Testament, 156-57.
tn The imperfect verb in this interrogative sentence could also be interpreted with a potential nuance: \u201cCan a man be righteous?\u201d
tn The classification of \u05de\u05b4\u05df (min) as a comparative in this verse (NIV, \u201cmore righteous than God\u201d; cf. also KJV, ASV, NCV) does not seem the most probable. The idea of someone being more righteous than God is too strong to be reasonable. Job will not do that \u2013 but he will imply that God is unjust. In addition, Eliphaz had this vision before hearing of Job\u2019s trouble and so is not addressing the idea that Job is making himself more righteous than God. He is stating that no man is righteous before God. Verses 18-21 will show that no one can claim righteousness before God. In 9:2 and 25:4 the preposition \u201cwith\u201d is used. See also Jer 51:5 where the preposition should be rendered \u201cbefore\u201d [the Holy One].
sn In Job 15:14 and 25:4 the verb \u05d9\u05b4\u05d6\u05b0\u05db\u05bc\u05b6\u05d4 (yizkeh, from \u05d6\u05b8\u05db\u05b8\u05d4 [zakhah, \u201cbe clean\u201d]) is paralleled with \u05d9\u05b4\u05e6\u05b0\u05d3\u05bc\u05b7\u05e7 (yitsdaq, from \u05e6\u05b8\u05d3\u05b5\u05e7 [tsadeq, \u201cbe righteous\u201d).
tn The imperfect verbs in this verse express obvious truths known at all times (GKC 315 \u00a7107.f)."}, {"pk": 2837688, "translation": "NET", "book": 18, "chapter": 4, "verse": 18, "text": "If God puts no trust in his servants and attributes folly to his angels,", "comment": "tn The verb \u05d9\u05b7\u05d0\u05b2\u05de\u05b4\u05d9\u05df (ya\u2019amin), a Hiphil imperfect from \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman) followed by the preposition \u05d1\u05bc (bet), means \u201ctrust in.\u201d
tn The word \u05ea\u05bc\u05b8\u05d4\u05b3\u05dc\u05b8\u05d4 (toholah) is a hapax legomenon, and so has created some confusion in the various translations. It seems to mean \u201cerror; folly.\u201d The word is translated \u201cperverseness\u201d in the LXX; but Symmachus connects it with the word for \u201cmadness.\u201d \u201cSome commentators have repointed the word to \u05ea\u05bc\u05b0\u05d4\u05b4\u05dc\u05bc\u05b8\u05d4 (t\u00ffhillah, \u201cpraise\u201d) making the line read: \u201che finds no [cause for] praise in his angels.\u201d Others suggest \u05ea\u05bc\u05b4\u05e4\u05b0\u05dc\u05b8\u05d4 (tiflah, \u201coffensiveness, silliness\u201d) a bigger change; this matches the idiom in Job 24:12. But if the etymology of the word is \u05d4\u05b8\u05dc\u05b7\u05dc (halal, \u201cto be mad\u201d) then that change is not necessary. The feminine noun \u201cmadness\u201d still leaves the meaning of the line a little uncertain: \u201c[if] he does not impute madness to his angels.\u201d The point of the verse is that God finds flaws in his angels and does not put his trust in them.
tn The particle \u05d4\u05b5\u05df (hen) introduces a conditional clause here, although the older translations used \u201cbehold.\u201d The clause forms the foundation for the point made in the next verse, an argument by analogy \u2013 if this be true, then how much more/less the other.
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
sn The servants here must be angels in view of the parallelism. The Targum to Job interpreted them to be the prophets. In the book we have already read about the \u201csons of God\u201d who take their stand as servants before the Lord (1:6; 2:1). And Ps 104:4 identifies the angels as servants (using \u05e9\u05c1\u05b8\u05e8\u05b7\u05ea, sharat).
tn The verb \u05e9\u05c2\u05b4\u05d9\u05dd (sim, \u201cset\u201d) with the preposition \u05d1\u05bc (bet) has the sense of \u201cimpute\u201d or \u201cattribute something to someone.\u201d"}, {"pk": 2837689, "translation": "NET", "book": 18, "chapter": 4, "verse": 19, "text": "how much more to those who live in houses of clay, whose foundation is in the dust, who are crushed like a moth?", "comment": "sn Those who live in houses of clay are human beings, for the human body was made of clay (Job 10:9; 33:6; and Isa 64:7). In 2 Cor 4:7 the body is an \u201cearthen vessel\u201d \u2013 a clay pot. The verse continues the analogy: houses have foundations, and the house of clay is founded on dust, and will return to dust (Gen 3:19; Ps 103:14). The reasoning is that if God finds defects in angels, he will surely find them in humans who are inferior to the angels because they are but dust. In fact, they are easily crushed like the moth.
tn The imperfect verb is in the plural, suggesting \u201cthey crush.\u201d But since there is no subject expressed, the verb may be given an impersonal subject, or more simply, treated as a passive (see GKC 460 \u00a7144.g).
tn The prepositional compound \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (lifne) normally has the sense of \u201cbefore,\u201d but it has been used already in 3:24 in the sense of \u201clike.\u201d That is the most natural meaning of this line. Otherwise, the interpretation must offer some explanation of a comparison between how quickly a moth and a human can be crushed. There are suggestions for different readings here; see for example G. R. Driver, \u201cLinguistic and Textual Problems: Jeremiah,\u201d JQR 28 (1937/38): 97-129 for a change to \u201cbird\u2019s nest\u201d; and J. A. Rimbach, \u201c\u2018Crushed before the Moth\u2019 (Job 4:19),\u201d JBL 100 (1981): 244-46, for a change of the verb to \u201cthey are pure before their Maker.\u201d However, these are unnecessary emendations."}, {"pk": 2837690, "translation": "NET", "book": 18, "chapter": 4, "verse": 20, "text": "They are destroyed between morning and evening; they perish forever without anyone regarding it.", "comment": "tn This rendering is based on the interpretation that \u05de\u05b4\u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 \u05de\u05b5\u05e9\u05c2\u05b4\u05d9\u05dd (mibb\u00ffli mesim) uses the Hiphil participle of \u05e9\u05c2\u05b4\u05d9\u05dd (sim, \u201cset\u201d) with an understood object \u201cheart\u201d to gain the idiom of \u201ctaking to heart, considering, regarding it\u201d \u2013 hence, \u201cwithout anyone regarding it.\u201d Some commentators have attempted to resolve the difficulty by emending the text, a procedure that has no more support than positing the ellipses. One suggested emendation does have the LXX in its favor, namely, a reading of \u05de\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b7 (moshia\u2019, \u201cone who saves\u201d) in place of \u05de\u05b5\u05e9\u05c2\u05b4\u05d9\u05dd (mesim, \u201cone who sets\u201d). This would lead to \u201cwithout one who saves they perish forever\u201d (E. Dhorme, Job, 55).
tn The form \u05d9\u05bb\u05db\u05bc\u05b7\u05ea\u05bc\u05d5\u05bc (yukkatu) is the Hophal imperfect of the root \u05db\u05bc\u05b8\u05ea\u05b7\u05ea (katat, \u201cto be pounded, pulverized, reduced to ashes\u201d [Jer 46:5; Mic 1:7]). It follows the Aramaic formation (see GKC 182 \u00a767.y). This line appears to form a parallelism with \u201cthey are crushed like a moth,\u201d the third unit of the last verse; but it has its own parallel idea in this verse. See D. J. A. Clines, \u201cVerb Modality and the Interpretation of Job 4:20, 21,\u201d VT 30 (1980): 354-57.
tn Or \u201cfrom morning to evening.\u201d The expression \u201cfrom morning to evening\u201d is probably not a merism, but rather describes the time between the morning and the evening, as in Isa 38:12: \u201cfrom day to night you make an end of me.\u201d
sn The second colon expresses the consequence of this day-long reducing to ashes \u2013 they perish forever! (see 20:7 and 14:20)."}, {"pk": 2837691, "translation": "NET", "book": 18, "chapter": 4, "verse": 21, "text": "Is not their excess wealth taken away from them? They die, yet without attaining wisdom.", "comment": "tn The word \u05d9\u05b6\u05ea\u05b6\u05e8 (yeter, here with the suffix, \u05d9\u05b4\u05ea\u05b0\u05e8\u05b8\u05dd [yitram]) can mean \u201cwhat remains\u201d or \u201crope.\u201d Of the variety of translations, the most frequently used idea seems to be \u201ctheir rope,\u201d meaning their tent cord. This would indicate that their life was compared to a tent \u2013 perfectly reasonable in a passage that has already used the image \u201chouses of clay.\u201d The difficulty is that the verb \u05e0\u05b8\u05e1\u05b7\u05e2 (nasa\u2019) means more properly \u201cto tear up; to uproot.\u201d and not \u201cto cut off.\u201d A similar idea is found in Isa 38:12, but there the image is explicitly that of cutting the life off from the loom. Some have posited that the original must have said their tent peg was pulled up\u201d as in Isa 33:20 (A. B. Davidson, Job, 34; cf. NAB). But perhaps the idea of \u201cwhat remains\u201d would be easier to defend here. Besides, it is used in 22:20. The wealth of an individual is what has been acquired and usually is left over when he dies. Here it would mean that the superfluous wealth would be snatched away. The preposition \u05d1\u05bc (bet) would carry the meaning \u201cfrom\u201d with this verb.
tc The text of the LXX does not seem to be connected to the Hebrew of v. 21a. It reads something like \u201cfor he blows on them and they are withered\u201d (see Isa 40:24b). The Targum to Job has \u201cIs it not by their lack of righteousness that they have been deprived of all support?\u201dtn On the interpretation of the preposition in this construction, see N. Sarna, \u201cThe Interchange of the Preposition bet and min in Biblical Hebrew,\u201d JBL 78 (1959): 310-16.
sn They die. This clear verb interprets all the images in these verses \u2013 they die. When the house of clay collapses, or when their excess perishes \u2013 their life is over.
tn Heb \u201cand without wisdom.\u201d The word \u201cattaining\u201d is supplied in the translation as a clarification.sn The expression without attaining wisdom is parallel to the previous without anyone regarding it. Both verses describe how easily humans perish: there is no concern for it, nor any sense to it. Humans die without attaining wisdom which can solve the mystery of human life."}, {"pk": 2837692, "translation": "NET", "book": 18, "chapter": 5, "verse": 1, "text": "\u201cCall now! Is there anyone who will answer you? To which of the holy ones will you turn?", "comment": "tn Some commentators transpose this verse with the following paragraph, placing it after v. 7 (see E. Dhorme, Job, 62). But the reasons for this are based on the perceived development of the argument and are not that compelling.sn The imperative is here a challenge for Job. If he makes his appeal against God, who is there who will listen? The rhetorical questions are intended to indicate that no one will respond, not even the angels. Job would do better to realize that he is guilty and his only hope is in God.
sn The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.
tn The LXX has rendered \u201choly ones\u201d as \u201choly angels\u201d (cf. TEV, CEV, NLT). The LXX has interpreted the verb in the colon too freely: \u201cif you will see.\u201d
tn The participle with the suffix could be given a more immediate translation to accompany the imperative: \u201cCall now! Is anyone listening to you?\u201d"}, {"pk": 2837693, "translation": "NET", "book": 18, "chapter": 5, "verse": 2, "text": "For wrath kills the foolish person, and anger slays the silly one.", "comment": "tn The two parallel nouns are similar; their related verbs are also paralleled in Deut 32:16 with the idea of \u201cvex\u201d and \u201cirritate.\u201d The first word \u05db\u05bc\u05b7\u05e2\u05b7\u05e9\u05c2 (ka\u2019as) refers to the inner irritation and anger one feels, whereas the second word \u05e7\u05b4\u05e0\u05b0\u05d0\u05b8\u05d4 (qin\u2019ah) refers to the outward expression of the anger. In Job 6:2, Job will respond \u201cO that my impatience [ka\u2019as] were weighed\u2026.\u201d
tn One of the reasons that commentators transpose v. 1 is that the \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor\u201d) here seems to follow 4:21 better. If people die without wisdom, it is folly that kills them. But the verse also makes sense after 5:1. He is saying that complaining against God will not bring deliverance (v. 1), but rather, by such impatience the fool will bring greater calamity on himself.
tn The two words for \u201cfoolish person\u201d are common in wisdom literature. The first, \u05d0\u05b1\u05d5\u05b4\u05d9\u05dc (\u2019evil), is the fool who is a senseless person; the \u05e4\u05bc\u05b9\u05ea\u05b6\u05d4 (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition \u05dc (lamed) in this verse (see GKC 366 \u00a7117.n)."}, {"pk": 2837694, "translation": "NET", "book": 18, "chapter": 5, "verse": 3, "text": "I myself have seen the fool taking root, but suddenly I cursed his place of residence.", "comment": "tn The use of the pronoun here adds emphasis to the subject of the sentence (see GKC 437 \u00a7135.a).
tn A. B. Davidson argues that the verse does not mean that Eliphaz cursed his place during his prosperity. This line is metonymical (giving the effect). God judged the fool and his place was ruined; consequently, Eliphaz pronounced it accursed of God (see A. B. Davidson, Job, 36). Many emend the verb slightly to read \u201cand it was suddenly cursed\u201d (\u05d5\u05b7\u05d9\u05bc\u05bb\u05db\u05b7\u05d1 [vayyukhav] instead of \u05d5\u05b8\u05d0\u05b6\u05e7\u05bc\u05d5\u05b9\u05d1 [va\u2019eqqov]; see H. H. Rowley, Job [NCBC], 51).
tn This word is \u05d0\u05b1\u05d5\u05b4\u05d9\u05dc (\u2019evil), the same word for the \u201csenseless man\u201d in the preceding verse. Eliphaz is citing an example of his principle just given \u2013 he saw such a fool for a brief while appearing to prosper (i.e., taking root)."}, {"pk": 2837695, "translation": "NET", "book": 18, "chapter": 5, "verse": 4, "text": "His children are far from safety, and they are crushed at the place where judgment is rendered, nor is there anyone to deliver them.", "comment": "tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds \u201cThis is the malediction with which I have cursed him.\u201d That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.
tn The text simply says \u201cand there is no deliverer.\u201d The entire clause could be subordinated to the preceding clause, and rendered simply \u201cwithout a deliverer.\u201d
tn The verb \u05d9\u05b4\u05d3\u05bc\u05b7\u05db\u05bc\u05b0\u05d0\u05d5\u05bc (yiddakk\u00ff\u2019u) could be taken as the passive voice, or in the reciprocal sense (\u201ccrush one another\u201d) or reflexive (\u201ccrush themselves\u201d). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.
tn Heb \u201cin the gate.\u201d The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase \u201cat the place of judgment\u201d has been used in the translation."}, {"pk": 2837696, "translation": "NET", "book": 18, "chapter": 5, "verse": 5, "text": "The hungry eat up his harvest, and take it even from behind the thorns, and the thirsty swallow up their fortune.", "comment": "tn The word \u05e6\u05b7\u05de\u05bc\u05b4\u05d9\u05dd (tsammim) has been traditionally rendered \u201crobbers.\u201d But it has been connected by some of the ancient versions to the word for \u201cthirst,\u201d making a nice parallel with \u201chungry.\u201d This would likely be pointed \u05e6\u05b0\u05de\u05b5\u05d0\u05b4\u05d9\u05dd (ts\u00ffme\u2019im).
sn The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread (22:7). The sons are so helpless that even the poor take their property.
tn The MT reads \u201cwhose harvest the hungry eat up.\u201d Some commentators want to follow the LXX and repoint \u05e7\u05b0\u05e6\u05b4\u05d9\u05e8\u05d5\u05b9 (q\u00fftsiro, \u201chis harvest\u201d) to \u05e7\u05b8\u05e6\u05b0\u05e8\u05d5\u05bc (qats\u00ffru, \u201c[what] they have reaped\u201d; cf. NAB). The reference as it stands in the MT seems to be to the image of taking root in v. 3; whatever took root \u2013 the prosperity of his life \u2013 will not belong to him or his sons to enjoy. If the emendation is accepted, then the reference would be immediately to the \u201csons\u201d in the preceding verse.
tn The line is difficult; the Hebrew text reads literally \u201cand unto from thorns he takes it.\u201d The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition \u05d0\u05b6\u05dc (\u2019el, \u201ctowards\u201d) as the noun \u05d0\u05b5\u05dc (\u2019el, \u201cstrong man\u201d) and the noun \u05e6\u05b4\u05e0\u05bc\u05b4\u05d9\u05dd (tsinnim, \u201cthorns\u201d) connected to Aramaic \u05e6\u05b4\u05e0\u05bc\u05b8\u05d4 (tsinnah, \u201cbasket\u201d); he read it as \u201ca strong man snatches it from the baskets\u201d (G. R. Driver, \u201con Job 5:5,\u201d TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to \u05de\u05b7\u05e6\u05b0\u05e4\u05bc\u05bb\u05e0\u05b4\u05d9\u05dd (matspunim, \u201chiding places\u201d), instead of \u05de\u05b4\u05e6\u05bc\u05b4\u05e0\u05bc\u05b4\u05d9\u05dd (mitsinnim, \u201cout of the thorns\u201d), to get the translation \u201cand unto hiding places he carries it.\u201d This fits the use of the verb \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh, \u201cto take\u201d) with the preposition \u05d0\u05b6\u05dc (\u2019el, \u201ctowards\u201d) meaning \u201ccarry to\u201d someplace. There seems to be no easy solution to the difficulty of the line.
tn The verb has been given many different renderings, some more radical than others: \u201cengulf,\u201d \u201cdraws,\u201d \u201cgather,\u201d \u201cswallow\u201d (see H. H. Rowley, Job [NCBC], 53). The idea of \u201cswallow\u201d is found in Job 20:15. The general sense of the line is clear, in spite of the difficulties of determining the exact meaning of the verb.
tn The LXX has several variations for the line. It reads something like the following: \u201cfor what they have collected the just shall eat, but they shall not be delivered out of calamities; let their strength be utterly exhausted.\u201d The LXX may have gotten the idea of the \u201crighteous\u201d as those who suffer from hunger. Instead of \u201cthorns\u201d the LXX has the idea of \u201ctrouble.\u201d The Targum to Job interprets it with \u201cshield\u201d and adds \u201cwarriors\u201d as the subject."}, {"pk": 2837697, "translation": "NET", "book": 18, "chapter": 5, "verse": 6, "text": "For evil does not come up from the dust, nor does trouble spring up from the ground,", "comment": "sn The previous discussion shows how trouble rises, namely, from the rebelliousness of the fool. Here Eliphaz simply summarizes the points made with this general principle \u2013 trouble does not come from outside man, nor does it come as a part of the natural order, but rather it comes from the evil nature of man."}, {"pk": 2837698, "translation": "NET", "book": 18, "chapter": 5, "verse": 7, "text": "but people are born to trouble, as surely as the sparks fly upward.", "comment": "tn For the Hebrew \u05d1\u05b0\u05e0\u05b5\u05d9\u05be\u05e8\u05b6\u05e9\u05c1\u05b6\u05e3 (b\u00ffne reshef, \u201csons of the flame\u201d) the present translation has the rendering \u201csparks.\u201d E. Dhorme (Job, 62) thinks it refers to some kind of bird, but renders it \u201csons of the lightning\u201d because the eagle was associated with lightning in ancient interpretations. Sparks, he argues, do not soar high above the earth. Other suggestions include Resheph, the Phoenician god of lightning (Pope), the fire of passion (Buttenwieser), angels (Peake), or demons (Targum Job). None of these are convincing; the idea of sparks flying upward fits the translation well and makes clear sense in the passage.
tn The simple translation of the last two words is \u201cfly high\u201d or \u201csoar aloft\u201d which would suit the idea of an eagle. But, as H. H. Rowley (Job [NCBC], 53) concludes, the argument to identify the expression preceding this with eagles is far-fetched.
tn The LXX has the name of a bird here: \u201cthe vulture\u2019s young seek the high places.\u201d The Targum to Job has \u201csons of demons\u201d or \u201cthe sparks which shoot from coals of fire.\u201d
tn There is a slight difficulty here in that vv. 6 and 7 seem to be saying the opposite thing. Many commentators, therefore, emend the the Niphal \u05d9\u05d5\u05bc\u05dc\u05bc\u05b8\u05d3 (yullad, \u201cis born\u201d) to an active participle \u05d9\u05d5\u05b9\u05dc\u05b5\u05d3 (yoled, \u201cbegets\u201d) to place the source of trouble in man himself. But the LXX seems to retain the passive idea: \u201cman is born to trouble.\u201d The contrast between the two verses does not seem too difficult, for it still could imply that trouble\u2019s source is within the man.
tn Heb \u201cman [is].\u201d Because \u201cman\u201d is used in a generic sense for humanity here, the generic \u201cpeople\u201d has been used in the translation."}, {"pk": 2837699, "translation": "NET", "book": 18, "chapter": 5, "verse": 8, "text": "\u201cBut as for me, I would seek God, and to God I would set forth my case.", "comment": "tn The verb \u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (darash, \u201cto seek\u201d) followed by the preposition \u05d0\u05b6\u05dc (\u2019el, \u201ctowards\u201d) has the meaning of addressing oneself to (God). See 8:19 and 40:10.
tn The Hebrew simply has \u201cmy word\u201d; but in this expression that uses \u05e9\u05c2\u05b4\u05d9\u05dd (sim) with the meaning of \u201clay before\u201d or \u201cexpound a cause\u201d in a legal sense, \u201ccase\u201d or \u201ccause\u201d would be a better translation.
tn The word \u05d0\u05d5\u05bc\u05dc\u05b8\u05dd (\u2019ulam) is a strong adversative \u201cbut.\u201d This forms the contrast with what has been said previously and so marks a new section.
tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, \u00a7106).
tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job\u2019s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 \u00a7107.x).
tn The Hebrew employs \u05d0\u05b5\u05dc (\u2019el) in the first line and \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) in the second for \u201cGod\u201d, but the LXX uses \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurio\", \u201cLord\u201d) in both places in this verse. However, in the second colon it also has \u201cLord of all.\u201d This is replaced in the Greek version of Aquila by \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 (pantokratwr, traditionally translated \u201cAlmighty\u201d). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be \u201cShaddai\u201d (JQR 25 [1934/35]: 271)."}, {"pk": 2837700, "translation": "NET", "book": 18, "chapter": 5, "verse": 9, "text": "He does great and unsearchable things, marvelous things without number;", "comment": "tn Heb \u201cwho does.\u201d It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.
tn The Hebrew has \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05d7\u05b5\u05e7\u05b6\u05e8 (v\u00ff\u2019en kheqer), literally, \u201cand no investigation.\u201d The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as \u201cunsearchable.\u201d
tn The preposition in \u05e2\u05b7\u05d3\u05be\u05d0\u05b5\u05d9\u05df (\u2019ad \u2019en, \u201cuntil there was no\u201d) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).
sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz\u2019s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it."}, {"pk": 2837701, "translation": "NET", "book": 18, "chapter": 5, "verse": 10, "text": "he gives rain on the earth, and sends water on the fields;", "comment": "tn Heb \u201cwho gives.\u201d The participle continues the doxology here. But the article is necessary because of the distance between this verse and the reference to God.sn He gives rain. The use of the verb \u201cgives\u201d underscores the idea that rain is a gift from God. This would be more keenly felt in the Middle East where water is scarce.
tn In both halves of the verse the literal rendering would be \u201cupon the face of the earth\u201d and \u201cupon the face of the fields.\u201d
tn The second participle is simply coordinated to the first and therefore does not need the definite article repeated (see GKC 404 \u00a7126.b).
tn The Hebrew term \u05d7\u05d5\u05bc\u05e6\u05d5\u05b9\u05ea (khutsot) basically means \u201coutside,\u201d or what is outside. It could refer to streets if what is meant is outside the house; but it refers to fields here (parallel to the more general word) because it is outside the village. See Ps 144:13 for the use of the expression for \u201ccountryside.\u201d The LXX gives a much wider interpretation: \u201cwhat is under heaven.\u201d"}, {"pk": 2837702, "translation": "NET", "book": 18, "chapter": 5, "verse": 11, "text": "he sets the lowly on high, that those who mourn are raised to safety.", "comment": "tn The word \u05e9\u05c1\u05b0\u05e4\u05b8\u05dc\u05b4\u05d9\u05dd (sh\u00fffalim) refers to \u201cthose who are down.\u201d This refers to the lowly and despised of the earth. They are the opposite of the \u201cproud\u201d (see Ps 138:6). Here there is a deliberate contrast between \u201clowly\u201d and \u201con high.\u201d
tn The meaning of the word is \u201cto be dark, dirty\u201d; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one\u2019s face in sorrow (see Job 2:12; Ps 35:14; 38:7).
tn The perfect verb may be translated \u201cbe set on high; be raised up.\u201d E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.
tn Heb \u201csetting.\u201d The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, \u201cAnd sends water on the fields, // So that He sets on high those who are lowly\u201d). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God\u2019s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation \u201csetting up\u201d rather than \u201cto set up.\u201d"}, {"pk": 2837703, "translation": "NET", "book": 18, "chapter": 5, "verse": 12, "text": "He frustrates the plans of the crafty so that their hands cannot accomplish what they had planned!", "comment": "tn The word \u05e2\u05b2\u05e8\u05d5\u05bc\u05de\u05b4\u05d9\u05dd (\u2019arumim) means \u201ccrafty\u201d or \u201cshrewd.\u201d It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise \u2013 those who are wise in their own sight.
tn The Hiphil form \u05de\u05b5\u05e4\u05b5\u05e8 (mefer) is the participle from \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar, \u201cto annul; to frustrate; to break\u201d). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it \u201cwho\u2026\u201d).
tn The word is related to the verb \u201cto think; to plan; to devise,\u201d and so can mean \u201cthoughts; plans; imagination.\u201d Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).
tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 \u00a7166.a).
tn The word \u05ea\u05bc\u05d5\u05bc\u05e9\u05c1\u05b4\u05d9\u05bc\u05b8\u05d4 (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to \u201cwisdom,\u201d \u201ccounsel,\u201d \u201chelp,\u201d or \u201cstrength.\u201d Here it refers to what has been planned ahead of time."}, {"pk": 2837704, "translation": "NET", "book": 18, "chapter": 5, "verse": 13, "text": "He catches the wise in their own craftiness, and the counsel of the cunning is brought to a quick end.", "comment": "tn The Niphal of \u05de\u05b8\u05d4\u05b7\u05e8 (mahar) means \u201cto be hasty; to be irresponsible.\u201d The meaning in the line may be understood in this sense: The counsel of the wily is hastened, that is, precipitated before it is ripe, i.e., frustrated (A. B. Davidson, Job, 39).
tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug \u2013 they are only wise in their own eyes.
sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19.
tn The etymology of \u05e0\u05b4\u05e4\u05b0\u05ea\u05bc\u05b8\u05dc\u05b4\u05d9\u05dd (niftalim) suggests a meaning of \u201ctwisted\u201d (see Prov 8:8) in the sense of tortuous. See Gen 30:8; Ps 18:26 [27]."}, {"pk": 2837705, "translation": "NET", "book": 18, "chapter": 5, "verse": 14, "text": "They meet with darkness in the daytime, and grope about in the noontime as if it were night.", "comment": "tn The verb \u05de\u05b8\u05e9\u05c1\u05b7\u05e9\u05c1 (mashash) expresses the idea of groping about in the darkness. This is part of the fulfillment of Deut 28:29, which says, \u201cand you shall grope at noonday as the blind grope in darkness.\u201d This image is also in Isa 59:10.
sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.
sn God so confuses the crafty that they are unable to fulfill their plans \u2013 it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18\u201323."}, {"pk": 2837706, "translation": "NET", "book": 18, "chapter": 5, "verse": 15, "text": "So he saves from the sword that comes from their mouth, even the poor from the hand of the powerful.", "comment": "tn The verb, the Hiphil preterite of \u05d9\u05b8\u05e9\u05c1\u05b7\u05e2 (yasha\u2019, \u201cand he saves\u201d) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (\u05d5) consecutive shows the result in the sequence of the verses.
tn If the word \u201cpoor\u201d is to do double duty, i.e., serving as the object of the verb \u201csaves\u201d in the first colon as well as the second, then the conjunction should be explanatory.
tn The juxtaposition of \u201cfrom the sword from their mouth\u201d poses translation difficulties. Some mss do not have the preposition on \u201ctheir mouth,\u201d but render the expression as a construct: \u201cfrom the sword of their mouth.\u201d This would mean their tongue, and by metonymy, what they say. The expression \u201cfrom their mouth\u201d corresponds well with \u201cfrom the hand\u201d in the next colon. And as E. Dhorme (Job, 67) notes, what is missing is a parallel in the first part with \u201cthe poor\u201d in the second. So he follows Cappel in repointing \u201cfrom the sword\u201d as a Hophal participle, \u05de\u05b9\u05d7\u05b3\u05e8\u05b8\u05d1 (mokhorav), meaning \u201cthe ruined.\u201d If a change is required, this has the benefit of only changing the pointing. The difficulty with this is that the word \u201cdesolate, ruined\u201d is not used for people, but only to cities, lands, or mountains. The sense of the verse can be supported from the present pointing: \u201cfrom the sword [which comes] from their mouth\u201d; the second phrase could also be in apposition, meaning, \u201cfrom the sword, i.e., from their mouth.\u201d"}, {"pk": 2837707, "translation": "NET", "book": 18, "chapter": 5, "verse": 16, "text": "Thus the poor have hope, and iniquity shuts its mouth.", "comment": "tn The verse summarizes the result of God\u2019s intervention in human affairs, according to Eliphaz\u2019 idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.
tn Other translations render this \u201cinjustice\u201d (NIV, NRSV, CEV) or \u201cunrighteousness\u201d (NASB)."}, {"pk": 2837708, "translation": "NET", "book": 18, "chapter": 5, "verse": 17, "text": "\u201cTherefore, blessed is the man whom God corrects, so do not despise the discipline of the Almighty.", "comment": "tn The particle \u201ctherefore\u201d links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job\u2019s suffering.
tn The word \u05d0\u05b7\u05e9\u05c1\u05b0\u05e8\u05b5\u05d9 (\u2019ashre, \u201cblessed\u201d) is often rendered \u201chappy.\u201d But \u201chappy\u201d relates to what happens. \u201cBlessed\u201d is a reference to the heavenly bliss of the one who is right with God.
tn The construction is an implied relative clause. The literal rendering would simply be \u201cthe man God corrects him.\u201d The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb \u05d9\u05b8\u05db\u05b7\u05d7 (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean \u201creproach; recrimination; charge\u201d (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.
tn The noun \u05de\u05d5\u05bc\u05e1\u05b7\u05e8 (musar) is parallel to the idea of the first colon. It means \u201cdiscipline, correction\u201d (from \u05d9\u05b8\u05e1\u05b7\u05e8, yasar). Prov 3:11 says almost the same thing as this line.
sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered \u201cAlmighty\u201d because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to \u201cmountains\u201d or \u201cbreasts.\u201d"}, {"pk": 2837709, "translation": "NET", "book": 18, "chapter": 5, "verse": 18, "text": "For he wounds, but he also bandages; he strikes, but his hands also heal.", "comment": "tn The addition of the independent pronoun here makes the subject emphatic, as if to say, \u201cFor it is he who makes\u2026.\u201d
tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.
sn Verses 18-23 give the reasons why someone should accept the chastening of God \u2013 the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening."}, {"pk": 2837710, "translation": "NET", "book": 18, "chapter": 5, "verse": 19, "text": "He will deliver you from six calamities; yes, in seven no evil will touch you.", "comment": "tn The use of a numerical ladder as we have here \u2013 \u201csix // seven\u201d is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means \u201cin all troubles\u201d (see H. H. Rowley, Job [NCBC], 56).
tn The verb is the Hiphil imperfect of \u05e0\u05b8\u05e6\u05b7\u05dc (natsal, \u201cdeliver\u201d). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images \u2013 \u201csix calamities\u2026in seven.\u201d So the nuance is specific future instead."}, {"pk": 2837711, "translation": "NET", "book": 18, "chapter": 5, "verse": 20, "text": "In time of famine he will redeem you from death, and in time of war from the power of the sword.", "comment": "sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.
tn Heb \u201cfrom the hand of the sword.\u201d This is idiomatic for \u201cthe power of the sword.\u201d The expression is also metonymical, meaning from the effect of the sword, which is death."}, {"pk": 2837712, "translation": "NET", "book": 18, "chapter": 5, "verse": 21, "text": "You will be protected from malicious gossip, and will not be afraid of the destruction when it comes.", "comment": "tn The word here is \u05e9\u05c1\u05d5\u05b9\u05d3 (shod); it means \u201cdestruction,\u201d but some commentators conjecture alternate readings: \u05e9\u05c1\u05d5\u05b9\u05d0\u05b8\u05d4 (sho\u2019ah, \u201cdesolation\u201d); or \u05e9\u05c1\u05b5\u05d3 (shed, \u201cdemon\u201d). One argument for maintaining \u05e9\u05c1\u05d5\u05b9\u05d3 (shod) is that it fits the assonance within the verse \u05e9\u05c1\u05d5\u05b9\u05d3 \u2026 \u05dc\u05b8\u05e9\u05c1\u05d5\u05b9\u05df \u2026 \u05e9\u05c1\u05d5\u05b9\u05d8 (shot\u2026lashon\u2026shod).
tn The Hebrew verb essentially means \u201cyou will be hidden.\u201d In the Niphal the verb means \u201cto be hidden, to be in a hiding place,\u201d and protected (Ps 31:20).
tn Heb \u201cfrom the lash [i.e., whip] of the tongue.\u201d Sir 26:9 and 51:2 show usages of these kinds of expressions: \u201cthe lash of the tongue\u201d or \u201cthe blow of the tongue.\u201d The expression indicates that a malicious gossip is more painful than a blow.sn The Targum saw here a reference to Balaam and the devastation brought on by the Midianites."}, {"pk": 2837713, "translation": "NET", "book": 18, "chapter": 5, "verse": 22, "text": "You will laugh at destruction and famine and need not be afraid of the beasts of the earth.", "comment": "tc The repetition of \u201cdestruction\u201d and \u201cfamine\u201d here has prompted some scholars to delete the whole verse. Others try to emend the text. The LXX renders them as \u201cthe unrighteous and the lawless.\u201d But there is no difficulty in having the repetition of the words as found in the MT.tn The word for \u201cfamine\u201d is an Aramaic word found again in 30:3. The book of Job has a number of Aramaisms that are used to form an alternative parallel expression (see notes on \u201cwitness\u201d in 16:19).
tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 \u00a7109.e)."}, {"pk": 2837714, "translation": "NET", "book": 18, "chapter": 5, "verse": 23, "text": "For you will have a pact with the stones of the field, and the wild animals will be at peace with you.", "comment": "tn Heb \u201cyour covenant is with the stones of the field.\u201d The line has been variously interpreted and translated. It is omitted in the LXX. It seems to mean there is a deep sympathy between man and nature. Some think it means that the boundaries will not be violated by enemies; Rashi thought it represented some species of beings, like genii of the field, and so read \u05d0\u05b2\u05d3\u05b9\u05e0\u05b5\u05d9 (\u2019adone, \u201clords\u201d) for \u05d0\u05b7\u05d1\u05b0\u05e0\u05b5\u05d9 (\u2019avne, \u201cstones\u201d). Ball takes the word as \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 (b\u00ffne, \u201csons\u201d), as in \u201csons of the field,\u201d to get the idea that the reference is to the beasts. E. Dhorme (Job, 71) rejects these ideas as too contrived; he says to have a pact with the stones of the field simply means the stones will not come and spoil the ground, making it less fertile.
tn Heb \u201cthe beasts of the field.\u201d
tn This is the only occurrence of the Hophal of the verb \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd (shalem, \u201cto make or have peace\u201d with someone). Compare Isa 11:6\u20139 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 \u00a7159.g)."}, {"pk": 2837715, "translation": "NET", "book": 18, "chapter": 5, "verse": 24, "text": "And you will know that your home will be secure, and when you inspect your domains, you will not be missing anything.", "comment": "tn The verb is \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad, \u201cto visit\u201d). The idea here is \u201cto gather together; to look over; to investigate,\u201d or possibly even \u201cto number\u201d as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.
tn The verb is usually rendered \u201cto sin\u201d; but in this context the more specific primary meaning of \u201cto miss the mark\u201d or \u201cto fail to find something.\u201d Neither Job\u2019s tent nor his possessions will be lost.
sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy \u2013 if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.
tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.
tn Heb \u201ctent.\u201d
tn The word \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom) means \u201cpeace; safety; security; wholeness.\u201d The same use appears in 1 Sam 25:6; 2 Sam 20:9."}, {"pk": 2837716, "translation": "NET", "book": 18, "chapter": 5, "verse": 25, "text": "You will also know that your children will be numerous, and your descendants like the grass of the earth.", "comment": "tn Heb \u201cyour seed.\u201d
tn The word means \u201cyour shoots\u201d and is parallel to \u201cyour seed\u201d in the first colon. It refers here (as in Isa 34:1 and 42:5) to the produce of the earth. Some commentators suggest that Eliphaz seems to have forgotten or was insensitive to Job\u2019s loss of his children; H. H. Rowley (Job [NCBC], 57) says his conventional theology is untouched by human feeling."}, {"pk": 2837717, "translation": "NET", "book": 18, "chapter": 5, "verse": 26, "text": "You will come to your grave in a full age, As stacks of grain are harvested in their season.", "comment": "tn The word translated \u201cin a full age\u201d has been given an array of meanings: \u201chealth; integrity\u201d; \u201clike a new blade of corn\u201d; \u201cin your strength [or vigor].\u201d The numerical value of the letters in the word \u05d1\u05b0\u05db\u05b6\u05dc\u05b8\u05d7 (b\u00ffkhelakh, \u201cin old age\u201d) was 2, 20, 30, and 8, or 60. This led some of the commentators to say that at 60 one would enter the ripe old age (E. Dhorme, Job, 73)."}, {"pk": 2837718, "translation": "NET", "book": 18, "chapter": 5, "verse": 27, "text": "Look, we have investigated this, so it is true. Hear it, and apply it for your own good.\u201d", "comment": "tn The preposition with the suffix (referred to as the ethical dative) strengthens the imperative. An emphatic personal pronoun also precedes the imperative. The resulting force would be something like \u201cand you had better apply it for your own good!\u201d
tn To make a better parallelism, some commentators have replaced the imperative with another finite verb, \u201cwe have found it.\u201d
sn With this the speech by Eliphaz comes to a close. His two mistakes with it are: (1) that the tone was too cold and (2) the argument did not fit Job\u2019s case (see further, A. B. Davidson, Job, 42)."}, {"pk": 2837719, "translation": "NET", "book": 18, "chapter": 6, "verse": 1, "text": "Then Job responded:", "comment": "tn Heb \u201canswered and said.\u201d"}, {"pk": 2837720, "translation": "NET", "book": 18, "chapter": 6, "verse": 2, "text": "\u201cOh, if only my grief could be weighed, and my misfortune laid on the scales too!", "comment": "tn The conjunction \u05dc\u05d5\u05bc (lu, \u201cif, if only\u201d) introduces the wish \u2013 an unrealizable wish \u2013 with the Niphal imperfect.
tn The Qal infinitive absolute is here used to intensify the Niphal imperfect (see GKC 344-45 \u00a7113.w). The infinitive absolute intensifies the wish as well as the idea of weighing.
tn The third person plural verb is used here; it expresses an indefinite subject and is treated as a passive (see GKC 460 \u00a7144.g).
tn The adverb normally means \u201ctogether,\u201d but it can also mean \u201csimilarly, too.\u201d In this verse it may not mean that the two things are to be weighed together, but that the whole calamity should be put on the scales (see A. B. Davidson, Job, 43).
tn Job pairs \u05db\u05bc\u05b7\u05e2\u05b0\u05e1\u05b4\u05d9 (ka\u2019si, \u201cmy grief\u201d) and \u05d4\u05b7\u05d9\u05bc\u05b8\u05ea\u05b4\u05d9 (hayyati, \u201cmy misfortune\u201d). The first word, used in Job 4:2, refers to Job\u2019s whole demeanor that he shows his friends \u2013 the impatient and vexed expression of his grief. The second word expresses his misfortune, the cause of his grief. Job wants these placed together in the balances so that his friends could see the misfortune is greater than the grief. The word for \u201cmisfortune\u201d is a Kethib-Qere reading. The two words have essentially the same meaning; they derive from the verb \u05d4\u05b8\u05d5\u05b7\u05d4 (havah, \u201cto fall\u201d) and so mean a misfortune."}, {"pk": 2837721, "translation": "NET", "book": 18, "chapter": 6, "verse": 3, "text": "But because it is heavier than the sand of the sea, that is why my words have been wild.", "comment": "sn The point of the comparison with the sand of the sea is that the sand is immeasurable. So the grief of Job cannot be measured.
tn The verb \u05dc\u05b8\u05e2\u05d5\u05bc (la\u2019u) is traced by E. Dhorme (Job, 76) to a root \u05dc\u05b8\u05e2\u05b8\u05d4 (la\u2019ah), cognate to an Arabic root meaning \u201cto chatter.\u201d He shows how modern Hebrew has a meaning for the word \u201cto stammer out.\u201d But that does not really fit Job\u2019s outbursts. The idea in the context is rather that of speaking wildly, rashly, or charged with grief. This would trace the word to a hollow or geminate word and link it to Arabic \u201ctalk wildly\u201d (see D. J. A. Clines, Job [WBC], 158). In the older works the verb was taken from a geminate root meaning \u201cto suck\u201d or \u201cto swallow\u201d (cf. KJV), but that yields a very difficult sense to the line.
tn E. Dhorme (Job, 76) notes that \u05db\u05bc\u05b4\u05d9\u05be\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (ki \u2019attah) has no more force than \u201cbut\u201d; and that the construction is the same as in 17:4; 20:19\u201321; 23:14\u201315. The initial clause is causative, and the second half of the verse gives the consequence (\u201cbecause\u201d\u2026\u201cthat is why\u201d). Others take 3a as the apodosis of v. 2, and translate it \u201cfor now it would be heavier\u2026\u201d (see A. B. Davidson, Job, 43)."}, {"pk": 2837722, "translation": "NET", "book": 18, "chapter": 6, "verse": 4, "text": "For the arrows of the Almighty are within me; my spirit drinks their poison; God\u2019s sudden terrors are arrayed against me.", "comment": "sn Job here clearly states that his problems have come from the Almighty, which is what Eliphaz said. But whereas Eliphaz said Job provoked the trouble by his sin, Job is perplexed because he does not think he did.
tn The verb \u05e2\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh) means \u201cto set in battle array.\u201d The suffix on the verb is dative (see GKC 369 \u00a7117.x). Many suggestions have been made for changing this word. These seem unnecessary since the MT pointing yields a good meaning: but for the references to these suggestions, see D. J. A. Clines, Job (WBC), 158. H. H. Rowley (Job [NCBC], 59), nonetheless, follows the suggestion of Driver that connects it to a root meaning \u201cwear me down.\u201d This change of meaning requires no change in the Hebrew text. The image is of a beleaguering army; the host is made up of all the terrors from God. The reference is to the terrifying and perplexing thoughts that assail Job (A. B. Davidson, Job, 44).
tn The word translated \u201csudden terrors\u201d is found only here and in Ps 88:16 [17]. G. R. Driver notes that the idea of suddenness is present in the root, and so renders this word as \u201csudden assaults\u201d (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 73).
tn The LXX translators knew that a liquid should be used with the verb \u201cdrink\u201d; but they took the line to be \u201cwhose violence drinks up my blood.\u201d For the rest of the verse they came up with, \u201cwhenever I am going to speak they pierce me.\u201d
sn Job uses an implied comparison here to describe his misfortune \u2013 it is as if God had shot poisoned arrows into him (see E. Dhorme, Job, 76-77 for a treatment of poisoned arrows in the ancient world).
tn Most commentators take \u201cmy spirit\u201d as the subject of the participle \u201cdrinks\u201d (except the NEB, which follows the older versions to say that the poison \u201cdrinks up [or \u201csoaks in\u201d] the spirit.\u201d) The image of the poisoned arrow represents the calamity or misfortune from God, which is taken in by Job\u2019s spirit and enervates him."}, {"pk": 2837723, "translation": "NET", "book": 18, "chapter": 6, "verse": 5, "text": "\u201cDoes the wild donkey bray when it is near grass? Or does the ox low near its fodder?", "comment": "sn In this brief section Job indicates that it would be wiser to seek the reason for the crying than to complain of the cry. The wild donkey will bray when it finds no food (see Jer 14:6).
tn There have been suggestions to identify this animal as something other than a wild donkey, but the traditional interpretation has been confirmed (see P. Humbert, \u201cEn marge du dictionnaire h\u00e9bra\u00efque,\u201d ZAW 62 [1950]: 199-207).
tn The verb \u05e0\u05b8\u05d4\u05b7\u05e7 (nahaq, \u201cbray\u201d) occurs in Arabic and Aramaic and only in Job 30:7 in Hebrew, where it refers to unfortunate people in the wilderness who utter cries like the hungry wild donkey.
tc The LXX captures the meaning of the verse, but renders it in a more expansive way.tn This word occurs here and in Isa 30:24. In contrast to the grass that grows on the fields for the wild donkey, this is fodder prepared for the domesticated animals.
tn The construction forms a double question (\u05d0\u05b4\u05dd...\u05d4\u05b2, ha\u2026\u2019im) but not to express mutually exclusive questions in this instance. Instead, it is used to repeat the same question in different words (see GKC 475 \u00a7150.h)."}, {"pk": 2837724, "translation": "NET", "book": 18, "chapter": 6, "verse": 6, "text": "Can food that is tasteless be eaten without salt? Or is there any taste in the white of an egg?", "comment": "tn Some commentators are not satisfied with the translation \u201cwhite of an egg\u201d; they prefer something connected to \u201cslime of purslane\u201d (H. H. Rowley, Job [NCBC], 59; cf. NRSV \u201cjuice of mallows\u201d). This meaning is based on the Syriac and Arabic version of Sa`adia. The meaning \u201cwhite of the egg\u201d comes from the rabbinic interpretation of \u201cslime of the yolk.\u201d Others carry the idea further and interpret it to mean \u201csaliva of dreams\u201d or after the LXX \u201cin dream words.\u201d H. H. Rowley does not think that the exact edible object can be identified. The idea of the slimy glaring white around the yolk of an egg seems to fit best. This is another illustration of something that is tasteless or insipid.
tn Heb \u201ca tasteless thing\u201d; the word \u201cfood\u201d is supplied from the context."}, {"pk": 2837725, "translation": "NET", "book": 18, "chapter": 6, "verse": 7, "text": "I have refused to touch such things; they are like loathsome food to me.", "comment": "tn The phrase \u201csuch things\u201d is not in the Hebrew text but has been supplied.
tn The traditional rendering of \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi) is \u201cmy soul.\u201d But since \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) means the whole person, body and soul, it is best to translate it with its suffix simply as an emphatic pronoun.
tn For the explanation of the perfect verb with its completed action in the past and its remaining effects, see GKC 311 \u00a7106.g.
tn The second colon of the verse is difficult. The word \u05d3\u05bc\u05b0\u05d5\u05b5\u05d9 (d\u00ffve) means \u201csickness of\u201d and yields a meaning \u201clike the sickness of my food.\u201d This could take the derived sense of \u05d3\u05bc\u05b8\u05d5\u05b8\u05d4 (davah) and mean \u201cimpure\u201d or \u201ccorrupt\u201d food. The LXX has \u201cfor I loathe my food as the smell of a lion\u201d and so some commentators emend \u201cthey\u201d (which has no clear antecedent) to mean \u201cI loathe it [like the sickness of my food].\u201d Others have more freely emended the text to \u201cmy palate loathes my food\u201d (McNeile) or \u201cmy bowels resound with suffering\u201d (I. Eitan, \u201cAn unknown meaning of RAHAMI\u00ddM,\u201d JBL 53 [1934]: 271). Pope has \u201cthey are putrid as my flesh [= my meat].\u201d D. J. A. Clines (Job [WBC], 159) prefers the suggestion in BHS, \u201cit [my soul] loathes them as my food.\u201d E. Dhorme (Job, 80) repoints the second word of the colon to get \u05db\u05bc\u05b0\u05d1\u05b9\u05d3\u05b4\u05d9 (k\u00ffvodi, \u201cmy glory\u201d): \u201cmy heart [glory] loathes/is sickened by my bread.\u201d"}, {"pk": 2837726, "translation": "NET", "book": 18, "chapter": 6, "verse": 8, "text": "\u201cOh that my request would be realized, and that God would grant me what I long for!", "comment": "tn The Hebrew expresses the desire (desiderative clause) with \u201cwho will give?\u201d (see GKC 477 \u00a7151.d).
tn The text has \u05ea\u05b4\u05e7\u05b0\u05d5\u05b8\u05ea\u05b4\u05d9 (tiqvati, \u201chope\u201d). There is no reason to change the text to \u201cmy desire\u201d (as Driver and others do) if the word is interpreted metonymically \u2013 it means \u201cwhat I hope for.\u201d What Job hopes for and asks for is death.sn See further W. Riggans, \u201cJob 6:8\u201310: Short Comments,\u201d ExpTim 99 (1987): 45-46.
tn The verb \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cgo\u201d) has the sense of \u201cto be realized; to come to pass; to be fulfilled.\u201d The optative \u201cWho will give [that] my request be realized?\u201d is \u201cO that my request would be realized.\u201d"}, {"pk": 2837727, "translation": "NET", "book": 18, "chapter": 6, "verse": 9, "text": "And that God would be willing to crush me, that he would let loose his hand and kill me.", "comment": "tn The verb \u05d9\u05b8\u05d0\u05b7\u05dc (ya\u2019al) in the Hiphil means \u201cto be willing, to consent, to decide.\u201d It is here the jussive followed by the dependent verb with a (\u05d5) vav: \u201cthat God would be willing and would crush me\u201d means \u201cto crush me.\u201d Gesenius, however, says that the conjunction introduces coordination rather than subordination; he says the principal idea is introduced in the second verb, the first verb containing the definition of the manner of the action (see GKC 386 \u00a7120.d).
tn The final verb is an imperfect (or jussive) following the jussive (of \u05e0\u05b8\u05ea\u05b7\u05e8, natar); it thus expresses the result (\u201cand then\u201d or \u201cso that\u201d) or the purpose (\u201cin order that\u201d). Job longs for death, but it must come from God.
tn Heb \u201cand cut me off.\u201d The LXX reads this verse as \u201cLet the Lord begin and wound me, but let him not utterly destroy me.\u201d E. Dhorme (Job, 81) says the LXX is a paraphrase based on a pun with \u201cfree hand.\u201d Targum Job has, \u201cGod has begun to make me poor; may he free his hand and make me rich,\u201d apparently basing the reading on a metaphorical interpretation.
tn The verb is used for loosening shoe straps in Isa 58:6, and of setting prisoners free in Pss 105:20 and 146:7. Job thinks that God\u2019s hand has been restrained for some reason, and so desires that God be free to destroy him."}, {"pk": 2837728, "translation": "NET", "book": 18, "chapter": 6, "verse": 10, "text": "Then I would yet have my comfort, then I would rejoice, in spite of pitiless pain, for I have not concealed the words of the Holy One.", "comment": "tn In the apodosis of conditional clauses (which must be supplied from the context preceding), the cohortative expresses the consequence (see GKC 320 \u00a7108.d).
sn The \u201cwords\u201d are the divine decrees of God\u2019s providence, the decisions that he makes in his dealings with people. Job cannot conceal these \u2013 he knows what they are. What Job seems to mean by this clause in this verse is that there is nothing that would hinder his joy of dying for he has not denied or disobeyed God\u2019s plan.
tn The \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor\u201d) functions here to explain \u201cmy comfort\u201d in the first colon; the second colon simply strengthens the first.
tn The word \u05d7\u05b4\u05d9\u05dc\u05b8\u05d4 (khilah) also occurs only here, but is connected to the verb \u05d7\u05b4\u05d9\u05dc / \u05d7\u05d5\u05bc\u05dc (khil / khul, \u201cto writhe in pain\u201d). E. Dhorme says that by extension the meaning denotes the cause of this trembling or writhing \u2013 terrifying pain. The final clause, \u05dc\u05b9\u05d0 \u05d9\u05b7\u05d7\u05b0\u05de\u05d5\u05b9\u05dc (lo\u2019 yakhmol, \u201cit has no pity\u201d), serves as a kind of epithet, modifying \u201cpain\u201d in general. If that pain has no pity or compassion, it is a ruthless pain (E. Dhorme, Job, 82).
tn Heb \u201cand it will/may be yet my comfort.\u201d The comfort or consolation that he seeks, that he wishes for, is death. The next colon in the verse simply intensifies this thought, for he affirms if that should happen he would rejoice, in spite of what death involves. The LXX, apparently confusing letters (reading \u05e2\u05b4\u05d9\u05e8 [\u2019ir, \u201ccity\u201d] instead of \u05e2\u05d5\u05b9\u05d3 [\u2019od, \u201cyet\u201d], which then led to the mistake in the next colon, \u05d7\u05b5\u05d9\u05dc\u05b8\u05d4 [khelah, \u201cits wall\u201d] for \u05d7\u05b4\u05d9\u05dc\u05b8\u05d4 [khilah, \u201csuffering\u201d]), has \u201cLet the grave be my city, upon the walls of which I have leaped.\u201d
tn The Piel verb \u05e1\u05b4\u05dc\u05bc\u05b5\u05d3 (silled) is a hapax legomenon. BDB 698 s.v. \u05e1\u05b8\u05dc\u05b7\u05d3 gives the meaning \u201cto spring [i.e., jump] for joy,\u201d which would certainly fit the passage. Others have emended the text, but unnecessarily. The LXX \u201cI jumped\u201d and Targum Job\u2019s \u201cexult\u201d support the sense in the dictionaries, although the jumping is for joy and not over a wall (as the LXX has). D. J. A. Clines (Job [WBC], 159) follows Driver in thinking this is untenable, choosing a meaning \u201crecoiled in pain\u201d for the line.
tn Several commentators delete the colon as having no meaning in the verse, and because (in their view) it is probably the addition of an interpolator who wants to make Job sound more pious. But Job is at least consoling himself that he is innocent, and at the most anticipating a worth-while afterlife (see H. H. Rowley, Job [NCBC], 60)."}, {"pk": 2837729, "translation": "NET", "book": 18, "chapter": 6, "verse": 11, "text": "What is my strength, that I should wait? and what is my end, that I should prolong my life?", "comment": "tn The word translated \u201cmy end\u201d is \u05e7\u05b4\u05e6\u05bc\u05b4\u05d9 (qitsi). It refers to the termination of his life. In Ps 39:5 it is parallel to \u201cthe measure of my days.\u201d In a sense, Job is asking what future he has. To him, the \u201cend\u201d of his affliction can only be death.
sn Now, in vv. 11\u201313, Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about."}, {"pk": 2837730, "translation": "NET", "book": 18, "chapter": 6, "verse": 12, "text": "Is my strength like that of stones? or is my flesh made of bronze?", "comment": "sn The questions imply negative answers. Job is saying that it would take great strength to hold up under these afflictions, but he is only flesh and bone. The sufferings have almost completely overwhelmed him. To endure all of this to the end he would need a strength he does not have."}, {"pk": 2837731, "translation": "NET", "book": 18, "chapter": 6, "verse": 13, "text": "Is not my power to help myself nothing, and has not every resource been driven from me?", "comment": "tn The word means something like \u201crecovery,\u201d or the powers of recovery; it was used in Job 5:12. In 11:6 it applies to a condition of the mind, such as mental resource. Job is thinking not so much of relief or rescue from his troubles, but of strength to bear them.
tn For the use of the particle \u05d0\u05b4\u05dd (\u2019im) in this kind of interrogative clause, see GKC 475 \u00a7150.g, note."}, {"pk": 2837732, "translation": "NET", "book": 18, "chapter": 6, "verse": 14, "text": "\u201cTo the one in despair, kindness should come from his friend even if he forsakes the fear of the Almighty.", "comment": "tn In this context \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed) could be taken as \u201cloyalty\u201d (\u201cloyalty should be shown by his friend\u201d).
tn The Hebrew of this verse is extremely difficult, and while there are many suggestions, none of them has gained a consensus. The first colon simply has \u201cto the despairing // from his friend // kindness.\u201d Several commentators prefer to change the first word \u05dc\u05b7\u05de\u05bc\u05b8\u05e1 (lammas, \u201cto the one in despair\u201d) to some sort of verb; several adopt the reading \u201cthe one who withholds/he withholds mercy from his friend forsakes\u2026.\u201d The point of the first half of the verse seems to be that one should expect kindness (or loyalty) from a friend in times of suffering.
tn The relationship of the second colon to the first is difficult. The line just reads literally \u201cand the fear of the Almighty he forsakes.\u201d The \u05d5 (vav) could be interpreted in several different ways: \u201celse he will forsake\u2026,\u201d \u201calthough he forsakes\u2026,\u201d \u201ceven the one who forsakes\u2026,\u201d or \u201ceven if he forsakes\u2026\u201d \u2013 the reading adopted here. If the first colon receives the reading \u201cHis friend has scorned compassion,\u201d then this clause would be simply coordinated with \u201cand forsakes the fear of the Almighty.\u201d The sense of the verse seems to say that kindness/loyalty should be shown to the despairing, even to the one who is forsaking the fear of the Lord, meaning, saying outrageous things, like Job has been doing."}, {"pk": 2837733, "translation": "NET", "book": 18, "chapter": 6, "verse": 15, "text": "My brothers have been as treacherous as a seasonal stream, and as the riverbeds of the intermittent streams that flow away.", "comment": "tn The verb \u05d1\u05bc\u05b8\u05d2\u05b0\u05d3\u05d5\u05bc (bag\u00ffdu, \u201cdealt treacherously) has been translated \u201cdealt deceitfully,\u201d but it is a very strong word. It means \u201cto act treacherously [or deceitfully].\u201d The deception is the treachery, because the deception is not innocent \u2013 it is in the place of a great need. The imagery will compare it to the brook that may or may not have water. If one finds no water when one expected it and needed it, there is deception and treachery. The LXX softens it considerably: \u201chave not regarded me.\u201d
sn Here the brothers are all his relatives as well as these intimate friends of Job. In contrast to what a friend should do (show kindness/loyalty), these friends have provided no support whatsoever.
tn The Hebrew term used here is \u05e0\u05b8\u05d7\u05b7\u05dc (nakhal); this word differs from words for rivers or streams in that it describes a brook with an intermittent flow of water. A brook where the waters are not flowing is called a deceitful brook (Jer 15:18; Mic 1:14); one where the waters flow is called faithful (Isa 33:16).
tn Heb \u201cand as a stream bed of brooks/torrents.\u201d The word \u05d0\u05b8\u05e4\u05b4\u05d9\u05e7 (\u2019afiq) is the river bed or stream bed where the water flows. What is more disconcerting than finding a well-known torrent whose bed is dry when one expects it to be gushing with water (E. Dhorme, Job, 86)?
tn The verb is rather simple \u2013 \u05d9\u05b7\u05e2\u05b2\u05d1\u05b9\u05e8\u05d5\u05bc (ya\u2019avoru). But some translate it \u201cpass away\u201d or \u201cflow away,\u201d and others \u201coverflow.\u201d In the rainy season they are deep and flowing, or \u201coverflow\u201d their banks. This is a natural sense to the verb, and since the next verse focuses on this, some follow this interpretation (H. H. Rowley, Job [NCBC], 15). But this idea does not parallel the first part of v. 15. So it makes better sense to render it \u201cflow away\u201d and see the reference to the summer dry spells when one wants the water but is disappointed."}, {"pk": 2837734, "translation": "NET", "book": 18, "chapter": 6, "verse": 16, "text": "They are dark because of ice; snow is piled up over them.", "comment": "tn The article on the participle joins this statement to the preceding noun; it can have the sense of \u201cthey\u201d or \u201cwhich.\u201d The parallel sense then can be continued with a finite verb (see GKC 404 \u00a7126.b).
tn The participle \u05d4\u05b7\u05e7\u05bc\u05b9\u05d3\u05b0\u05e8\u05d9\u05dd (haqqod\u00ffrim), often rendered \u201cwhich are black,\u201d would better be translated \u201cdark,\u201d for it refers to the turbid waters filled with melting ice or melting snow, or to the frozen surface of the water, but not waters that are muddied. The versions failed to note that this referred to the waters introduced in v. 15.
tn The LXX paraphrases the whole verse: \u201cThey who used to reverence me now come against me like snow or congealed ice.\u201d
tn The verb \u05d9\u05b4\u05ea\u05b0\u05e2\u05b7\u05dc\u05bc\u05b6\u05dd (yit\u2019allem) has been translated \u201cis hid\u201d or \u201chides itself.\u201d But this does not work easily in the sentence with the preposition \u201cupon them.\u201d Torczyner suggested \u201cpile up\u201d from an Aramaic root \u05e2\u05b2\u05dc\u05b7\u05dd (\u2019alam), and E. Dhorme (Job, 87) defends it without changing the text, contending that the form we have was chosen for alliterative value with the prepositional phrase before it."}, {"pk": 2837735, "translation": "NET", "book": 18, "chapter": 6, "verse": 17, "text": "When they are scorched, they dry up, when it is hot, they vanish from their place.", "comment": "tn The verb \u05d9\u05b0\u05d6\u05b9\u05e8\u05b0\u05d1\u05d5\u05bc (y\u00ffzor\u00ffvu, \u201cburnt, scorched\u201d) occurs only here. A good number of interpretations take the root as a by-form of \u05e6\u05b8\u05e8\u05b7\u05d1 (tsarav) which means in the Niphal \u201cto be burnt\u201d (Ezek 21:3). The expression then would mean \u201cin the time they are burnt,\u201d a reference to the scorching heat of the summer (\u201cwhen the great heat comes\u201d) and the rivers dry up. Qimchi connected it to the Arabic \u201ccanal,\u201d and this has led to the suggestion by E. Dhorme (Job, 88) that the root \u05d6\u05b8\u05e8\u05b7\u05d1 (zarav) would mean \u201cto flow.\u201d In the Piel it would be \u201cto cause to flow,\u201d and in the passive \u201cto be made to flow,\u201d or \u201cmelt.\u201d This is attractive, but it does require the understanding (or supplying) of \u201cice/snow\u201d as the subject. G. R. Driver took the same meaning but translated it \u201cwhen they (the streams) pour down in torrents, they (straightway) die down\u201d (ZAW 65 [1953]: 216-17). Both interpretations capture the sense of the brooks drying up.
tn The verb \u05e0\u05b4\u05d3\u05b0\u05e2\u05b2\u05db\u05d5\u05bc (nid\u2019akhu) literally means \u201cthey are extinguished\u201d or \u201cthey vanish\u201d (cf. 18:5\u20136; 21:17). The LXX, perhaps confusing the word with the verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019, \u201cto know\u201d) has \u201cand it is not known what it was.\u201d"}, {"pk": 2837736, "translation": "NET", "book": 18, "chapter": 6, "verse": 18, "text": "Caravans turn aside from their routes; they go into the wasteland and perish.", "comment": "sn If the term \u201cpaths\u201d (referring to the brook) is the subject, then this verb would mean it dies in the desert; if caravaneers are intended, then when they find no water they perish. The point in the argument would be the same in either case. Job is saying that his friends are like this water, and he like the caravaneer was looking for refreshment, but found only that the brook had dried up.
tn The word \u05ea\u05bc\u05b9\u05d4\u05d5\u05bc (tohu) was used in Genesis for \u201cwaste,\u201d meaning without shape or structure. Here the term refers to the trackless, unending wilderness (cf. 12:24).
tn The verb literally means \u201cto go up,\u201d but here no real ascent is intended for the wasteland. It means that they go inland looking for the water. The streams wind out into the desert and dry up in the sand and the heat. A. B. Davidson (Job, 47) notes the difficulty with the interpretation of this verse as a reference to caravans is that Ibn Ezra says that it is not usual for caravans to leave their path and wander inland in search of water.
tn This is the usual rendering of the Hebrew \u05d0\u05b8\u05e8\u05b0\u05d7\u05d5\u05b9\u05ea (\u2019orkhot, \u201cway, path\u201d). It would mean that the course of the wadi would wind down and be lost in the sand. Many commentators either repoint the text to \u05d0\u05b9\u05e8\u05b0\u05d7\u05d5\u05b9\u05ea (\u2019or\u00ffkhot) when in construct (as in Isa 21:13), or simply redefine the existing word to mean \u201ccaravans\u201d as in the next verse, and translate something like \u201ccaravans deviate from their route.\u201d D. J. A. Clines (Job [WBC], 160-61) allows that \u201ccaravans\u201d will be introduced in the next verse, but urges retention of the usual sense here. The two verses together will yield the same idea in either case \u2013 the river dries up and caravans looking for the water deviate from their course looking for it."}, {"pk": 2837737, "translation": "NET", "book": 18, "chapter": 6, "verse": 19, "text": "The caravans of Tema looked intently for these streams; the traveling merchants of Sheba hoped for them.", "comment": "sn Tema is the area of the oasis SE of the head of the Gulf of Aqaba; Sheba is in South Arabia. In Job 1:15 the Sabeans were raiders; here they are traveling merchants.
tn The verb \u05e0\u05b8\u05d1\u05b7\u05d8 (navat) means \u201cto gaze intently\u201d; the looking is more intentional, more of a close scrutiny. It forms a fine parallel to the idea of \u201chope\u201d in the second part. The NIV translates the second verb \u05e7\u05b4\u05d5\u05bc\u05d5\u05bc (qivvu) as \u201clook in hope.\u201d In the previous verbs the imperfect form was used, expressing what generally happens (so the English present tense was used). Here the verb usage changes to the perfect form. It seems that Job is narrating a typical incident now \u2013 they looked, but were disappointed.
tn In Ps 68:24 this word has the meaning of \u201cprocessions\u201d; here that procession is of traveling merchants forming convoys or caravans.
tn The words \u201cfor these streams\u201d are supplied from context to complete the thought and make the connection with the preceding context."}, {"pk": 2837738, "translation": "NET", "book": 18, "chapter": 6, "verse": 20, "text": "They were distressed, because each one had been so confident; they arrived there, but were disappointed.", "comment": "tn The LXX misread the prepositional phrase as the noun \u201ctheir cities\u201d; it gives the line as \u201cThey too that trust in cities and riches shall come to shame.\u201d
tn The verb \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 (bosh) basically means \u201cto be ashamed\u201d; however, it has a wider range of meaning such as \u201cdisappointed\u201d or \u201cdistressed.\u201d The feeling of shame or distress is because of their confidence that they knew what they were doing. The verb is strengthened here with the parallel \u05d7\u05b8\u05e4\u05b7\u05e8 (khafar, \u201cto be confounded, disappointed\u201d).
tn The perfect verb has the nuance of past perfect here, for their confidence preceded their disappointment. Note the contrast, using these verbs, in Ps 22:6: \u201cthey trusted in you and they were not put to shame [i.e., disappointed].\u201d"}, {"pk": 2837739, "translation": "NET", "book": 18, "chapter": 6, "verse": 21, "text": "For now you have become like these streams that are no help; you see a terror, and are afraid.", "comment": "tn There is a textual problem in this line, an issue of Kethib-Qere. Some read the form with the Qere as the preposition with a suffix referring to \u201cthe river,\u201d with the idea \u201cyou are like it.\u201d Others would read the form with the Kethib as the negative \u201cnot,\u201d meaning \u201cfor now you are nothing.\u201d The LXX and the Syriac read the word as \u201cto me.\u201d RSV follows this and changes \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor\u201d) to \u05db\u05bc\u05b5\u05df (ken, \u201cthus\u201d). However, such an emendation is unnecessary since \u05db\u05bc\u05b4\u05d9 (ki) itself can be legitimately employed as an emphatic particle. In that case, the translation would be, \u201cIndeed, now you are\u201d in the sense of \u201cAt this time you certainly are behaving like those streams.\u201d The simplest reading is \u201cfor now you have become [like] it.\u201d The meaning seems clear enough in the context that the friends, like the river, proved to be of no use. But D. J. A. Clines (Job [WBC], 161) points out that the difficulty with this is that all references so far to the rivers have been in the plural.
tn The word \u05d7\u05b2\u05ea\u05b7\u05ea (khatat) is a hapax legomenon. The word \u05d7\u05b7\u05ea (khat) means \u201cterror\u201d in 41:25. The construct form \u05d7\u05b4\u05ea\u05bc\u05b7\u05ea (khittat) is found in Gen 35:5; and \u05d7\u05b4\u05ea\u05bc\u05b4\u05d9\u05ea (khittit) is found in Ezek 26:17, 32:23). The Akkadian cognate means \u201cterror.\u201d It probably means that in Job\u2019s suffering they recognized some dreaded thing from God and were afraid to speak any sympathy toward him.
tn The perfect of \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) could be translated as either \u201care\u201d or \u201chave been\u201d rather than \u201chave become\u201d (cf. Jo\u00fcon 2:373 \u00a7113.p with regard to stative verbs). \u201cLike it\u201d refers to the intermittent stream which promises water but does not deliver. The LXX has a paraphrase: \u201cBut you also have come to me without pity.\u201d"}, {"pk": 2837740, "translation": "NET", "book": 18, "chapter": 6, "verse": 22, "text": "\u201cHave I ever said, \u2018Give me something, and from your fortune make gifts in my favor\u2019?", "comment": "sn For the next two verses Job lashes out in sarcasm against his friends. If he had asked for charity, for their wealth, he might have expected their cold response. But all he wanted was sympathy and understanding (H. H. Rowley, Job [NCBC], 63).
tn The Hebrew \u05d4\u05b2\u05db\u05b4\u05d9 (hakhi) literally says \u201cIs it because\u2026.\u201d
tn Or \u201cbribes.\u201d The verb \u05e9\u05c1\u05b4\u05d7\u05b2\u05d3\u05d5\u05bc (shikhadu) means \u201cgive a \u05e9\u05c1\u05b9\u05d7\u05b7\u05d3 (shokhad, \u201cbribe\u201d).\u201d The significance is simply \u201cmake a gift\u201d (especially in the sense of corrupting an official [Ezek 16:33]). For the spelling of the form in view of the guttural, see GKC 169 \u00a764.a.
tn The word \u05db\u05bc\u05b9\u05d7\u05b7 (koakh) basically means \u201cstrength, force\u201d; but like the synonym \u05d7\u05b7\u05d9\u05b4\u05dc (khayil), it can also mean \u201cwealth, fortune.\u201d E. Dhorme notes that to the Semitic mind, riches bring power (Job, 90)."}, {"pk": 2837741, "translation": "NET", "book": 18, "chapter": 6, "verse": 23, "text": "Or \u2018Deliver me from the enemy\u2019s power, and from the hand of tyrants ransom me\u2019?", "comment": "tn The \u05e2\u05b8\u05e8\u05b4\u05d9\u05e6\u05b4\u05d9\u05dd (\u2019aritsim) are tyrants, the people who inspire fear (Job 15:20; 27:13); the root verb \u05e2\u05b8\u05e8\u05b7\u05e5 (\u2019arats) means \u201cto terrify\u201d (Job 13:25).
tn The verb now is the imperfect; since it is parallel to the imperative in the first half of the verse it is imperfect of instruction, much like English uses the future for instruction. The verb \u05e4\u05bc\u05b8\u05d3\u05b8\u05d4 (padah) means \u201cto ransom, redeem,\u201d often in contexts where payment is made.
tn The verse now gives the ultimate reason why Job might have urged his friends to make a gift \u2013 if it were possible. The LXX, avoiding the direct speech in the preceding verse and this, does make this verse the purpose statement \u2013 \u201cto deliver from enemies\u2026.\u201d
tn Heb \u201chand,\u201d as in the second half of the verse."}, {"pk": 2837742, "translation": "NET", "book": 18, "chapter": 6, "verse": 24, "text": "\u201cTeach me and I, for my part, will be silent; explain to me how I have been mistaken.", "comment": "tn The verb \u201cteach\u201d or \u201cinstruct\u201d is the Hiphil \u05d4\u05d5\u05b9\u05e8\u05d5\u05bc\u05e0\u05b4\u05d9 (horuni), from the verb \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah); the basic idea of \u201cpoint, direct\u201d lies behind this meaning. The verb is cognate to the noun \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah, \u201cinstruction, teaching, law\u201d).
tn The independent personal pronoun makes the subject of the verb emphatic: \u201cand I will be silent.\u201d
tn The verb is \u05d4\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc (havinu, \u201cto cause someone to understand\u201d); with the \u05dc (lamed) following, it has the sense of \u201cexplain to me.\u201d
tn The verb \u05e9\u05c1\u05b8\u05d2\u05b8\u05d4 (shagah) has the sense of \u201cwandering, getting lost, being mistaken.\u201d"}, {"pk": 2837743, "translation": "NET", "book": 18, "chapter": 6, "verse": 25, "text": "How painful are honest words! But what does your reproof prove?", "comment": "tn The infinitive \u05d4\u05d5\u05b9\u05db\u05b5\u05d7\u05b7 (hokheakh, \u201creproof,\u201d from \u05d9\u05b8\u05db\u05b7\u05d7 [yakhakh, \u201cprove\u201d]) becomes the subject of the verb from the same root, \u05d9\u05d5\u05b9\u05db\u05b4\u05d9\u05d4\u05b7 (yokhiakh), and so serves as a noun (see GKC 340 \u00a7113.b). This verb means \u201cto dispute, quarrel, argue, contend\u201d (see BDB 406-7 s.v. \u05d9\u05b8\u05db\u05b7\u05d7). Job is saying, \u201cWhat does reproof from you prove?\u201d
tn The LXX again paraphrases this line: \u201cBut as it seems, the words of a true man are vain, because I do not ask strength of you.\u201d But the rest of the versions are equally divided on the verse.
tn The \u05d5\u05bc (vav) here introduces the antithesis (GKC 484-85 \u00a7154.a).
tn The word \u05e0\u05bc\u05b4\u05de\u05b0\u05e8\u05b0\u05e6\u05d5\u05bc (nimr\u00fftsu, \u201c[they] painful are\u201d) may be connected to \u05de\u05b8\u05e8\u05b7\u05e5 (marats, \u201cto be ill\u201d). This would give the idea of \u201chow distressing,\u201d or \u201cpainful\u201d in this stem. G. R. Driver (JTS 29 [1927/28]: 390-96) connected it to an Akkadian cognate \u201cto be ill\u201d and rendered it \u201cbitter.\u201d It has also been linked with \u05de\u05b8\u05e8\u05b7\u05e1 (maras), meaning \u201cto be hard, strong,\u201d giving the idea of \u201chow persuasive\u201d (see N. S. Doniach and W. E. Barnes, \u201cJob 4:25: The Root Maras,\u201d JTS [1929/30]: 291-92). There seems more support for the meaning \u201cto be ill\u201d (cf. Mal 2:10). Others follow Targum Job \u201chow pleasant [to my palate are your words]\u201d; E. Dhorme (Job, 92) follows this without changing the text but noting that the word has an interchange of letter with \u05de\u05b8\u05dc\u05b7\u05e5 (malats) for \u05de\u05b8\u05e8\u05b7\u05e5 (marats)."}, {"pk": 2837744, "translation": "NET", "book": 18, "chapter": 6, "verse": 26, "text": "Do you intend to criticize mere words, and treat the words of a despairing man as wind?", "comment": "tn This, in the context, is probably the meaning, although the Hebrew simply has the line after the first half of the verse read: \u201cand as/to wind the words of a despairing man.\u201d The line could be translated \u201cand the words of a despairing man, [which are] as wind.\u201d But this translation follows the same approach as RSV, NIV, and NAB, which take the idiom of the verb (\u201cthink, imagine\u201d) with the preposition on \u201cwind\u201d to mean \u201creckon as wind\u201d \u2013 \u201cand treat the words of a despairing man as wind.\u201d"}, {"pk": 2837745, "translation": "NET", "book": 18, "chapter": 6, "verse": 27, "text": "Yes, you would gamble for the fatherless, and auction off your friend.", "comment": "tn The verb \u05ea\u05b4\u05db\u05b0\u05e8\u05d5\u05bc (tikhru) is from \u05db\u05bc\u05b8\u05e8\u05b8\u05d4 (karah), which is found in 40:30 with \u05e2\u05b7\u05dc (\u2019al), to mean \u201cto speculate\u201d on an object. The form is usually taken to mean \u201cto barter for,\u201d which would be an expression showing great callousness to a friend (NIV). NEB has \u201churl yourselves,\u201d perhaps following the LXX \u201crush against.\u201d but G. R. Driver thinks that meaning is very precarious. As for the translation, \u201cto speculate about [or \u201cover\u201d] a friend\u201d could be understood to mean \u201cengage in speculation concerning,\u201d so the translation \u201cauction off\u201d has been used instead.
tn The word \u201clots\u201d is not in the text; the verb is simply \u05ea\u05bc\u05b7\u05e4\u05bc\u05b4\u05d9\u05dc\u05d5\u05bc (tappilu, \u201cyou cast\u201d). But the word \u201clots\u201d is also omitted in 1 Sam 14:42. Some commentators follow the LXX and repoint the word and divide the object of the preposition to read \u201cand fall upon the blameless one.\u201d Fohrer deletes the verse. Peake transfers it to come after v. 23. Even though it does not follow quite as well here, it nonetheless makes sense as a strong invective against their lack of sympathy, and the lack of connection could be the result of emotional speech. He is saying they are the kind of people who would cast lots over the child of a debtor, who, after the death of the father, would be sold to slavery."}, {"pk": 2837746, "translation": "NET", "book": 18, "chapter": 6, "verse": 28, "text": "\u201cNow then, be good enough to look at me; and I will not lie to your face!", "comment": "tn The construction uses \u05d0\u05b4\u05dd (\u2019im) as in a negative oath to mark the strong negative. He is underscoring his sincerity here. See M. R. Lehmann, \u201cBiblical Oaths,\u201d ZAW 81 (1969): 74-92.
tn The line has \u201cand now, be pleased, turn to me [i.e., face me].\u201d The LXX reverses the idea, \u201cAnd now, having looked upon your countenances, I will not lie.\u201d The expression \u201cturn to me\u201d means essentially to turn the eyes toward someone to look at him.
tn The second verb, the imperative \u201cturn,\u201d is subordinated to the first imperative even though there is no vav present (see GKC 385-87 \u00a7120.a, g)."}, {"pk": 2837747, "translation": "NET", "book": 18, "chapter": 6, "verse": 29, "text": "Relent, let there be no falsehood; reconsider, for my righteousness is intact!", "comment": "tn The word \u05e2\u05b7\u05d5\u05b0\u05dc\u05b8\u05d4 (\u2019avlah) is sometimes translated \u201ciniquity.\u201d The word can mean \u201cperversion, wickedness, injustice\u201d (cf. 16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy.
tn The Hebrew verb \u05e9\u05c1\u05bb\u05d1\u05d5\u05bc (shuvu) would literally be \u201creturn.\u201d It has here the sense of \u201cto begin again; to adopt another course,\u201d that is, proceed on another supposition other than my guilt (A. B. Davidson, Job, 49). The LXX takes the word from \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav, \u201csit, dwell\u201d) reading \u201csit down now.\u201d
tn The verb here is also \u05e9\u05c1\u05bb\u05d1\u05d5\u05bc (shuvu), although there is a Kethib-Qere reading. See R. Gordis, \u201cSome Unrecognized Meanings of the Root Shub,\u201d JBL 52 (1933): 153-62.
tn The text has simply \u201cyet my right is in it.\u201d A. B. Davidson (Job, 49, 50) thinks this means that in his plea against God, Job has right on his side. It may mean this; it simply says \u201cmy righteousness is yet in it.\u201d If the \u201cin it\u201d does not refer to Job\u2019s cause, then it would simply mean \u201cis present.\u201d It would have very little difference either way."}, {"pk": 2837748, "translation": "NET", "book": 18, "chapter": 6, "verse": 30, "text": "Is there any falsehood on my lips? Can my mouth not discern evil things?", "comment": "tn The final word, \u05d4\u05b7\u05d5\u05bc\u05d5\u05b9\u05ea (havvot) is usually understood as \u201ccalamities.\u201d He would be asking if he could not discern his misfortune. But some argue that the word has to be understood in the parallelism to \u201cwickedness\u201d of words (D. J. A. Clines, Job [WBC], 162). Gordis connects it to Mic 7:3 and Ps 5:10 [9] where the meaning \u201cdeceit, falsehood\u201d is found. The LXX has \u201cand does not my throat meditate understanding?\u201d
tn The word \u05e2\u05b7\u05d5\u05b0\u05dc\u05b8\u05d4 (\u2019avlah) is repeated from the last verse. Here the focus is clearly on wickedness or injustice spoken.sn These words make a fitting transition to ch. 7, which forms a renewed cry of despair from Job. Job still feels himself innocent, but in the hands of cruel fate which is out to destroy him.
tn Heb \u201cmy palate.\u201d Here \u201cpalate\u201d is used not so much for the organ of speech (by metonymy) as of discernment. In other words, what he says indicates what he thinks."}, {"pk": 2837749, "translation": "NET", "book": 18, "chapter": 7, "verse": 1, "text": "\u201cDoes not humanity have hard service on earth? Are not their days also like the days of a hired man?", "comment": "tn The \u05e9\u05c2\u05b8\u05db\u05b4\u05d9\u05e8 (sakhir) is a hired man, either a man who works for wages, or a mercenary soldier (Jer 46:21). The latter sense may be what is intended here in view of the parallelism, although the next verse seems much broader.
tn The word \u05e6\u05b8\u05d1\u05b8\u05d0 (tsava\u2019) is actually \u201carmy\u201d; it can be used for the hard service of military service as well as other toil. As a military term it would include the fixed period of duty (the time) and the hard work (toil). Job here is considering the lot of all humans, not just himself."}, {"pk": 2837750, "translation": "NET", "book": 18, "chapter": 7, "verse": 2, "text": "Like a servant longing for the evening shadow, and like a hired man looking for his wages,", "comment": "tn This term \u05e2\u05b6\u05d1\u05b6\u05d3 (\u2019eved) is the servant or the slave. He is compelled to work through the day, in the heat; but he longs for evening, when he can rest from the slavery.
tn The expression \u05d9\u05b4\u05e9\u05c1\u05b0\u05d0\u05b7\u05e3\u05be\u05e6\u05b5\u05dc (yish\u2019af tsel, \u201clonging for the evening shadow\u201d) could also be taken as a relative clause (without the relative pronoun): \u201cas a servant [who] longs for the evening shadow\u201d (see GKC 487 \u00a7155.g). In either case, the expressions in v. 2 emphasize the point of the comparison, which will be summed up in v. 3.
tn The two verbs in this verse stress the eager expectation and waiting. The first, \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3 (sha\u2019af), means \u201cto long for; to desire\u201d; and the second, \u05e7\u05b8\u05d5\u05b8\u05d4 (qavah), has the idea of \u201cto hope for; to look for; to wait.\u201d The words would give the sense that the servant or hired man had the longing on his mind all day.
tn The word \u05e4\u05bc\u05b9\u05e2\u05b7\u05dc (po\u2019al) means \u201cwork.\u201d But here the word should be taken as a metonymy, meaning the pay for the work that he has done (compare Jer 22:13)."}, {"pk": 2837751, "translation": "NET", "book": 18, "chapter": 7, "verse": 3, "text": "thus I have been made to inherit months of futility, and nights of sorrow have been appointed to me.", "comment": "tn The form is the Hophal perfect of \u05e0\u05b8\u05d7\u05b7\u05dc (nakhal): \u201cI have been made to inherit,\u201d or more simply, \u201cI have inherited.\u201d The form occurs only here. The LXX must have confused the letters or sounds, a \u05d5 (vav) for the \u05df (nun), for it reads \u201cI have endured.\u201d As a passive the form technically has two accusatives (see GKC 388 \u00a7121.c). Job\u2019s point is that his sufferings have been laid on him by another, and so he has inherited them.
tn The verb is literally \u201cthey have appointed\u201d; the form with no expressed subject is to be interpreted as a passive (GKC 460 \u00a7144.g). It is therefore not necessary to repoint the verb to make it passive. The word means \u201cto number; to count,\u201d and so \u201cto determine; to allocate.\u201d
tn \u201cSorrow\u201d is \u05e2\u05b8\u05de\u05b8\u05dc (\u2019amal), used in 3:10. It denotes anxious toil, labor, troublesome effort. It may be that the verse expresses the idea that the nights are when the pains of his disease are felt the most. The months are completely wasted; the nights are agonizing.
tn The word is \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (shav\u2019, \u201cvanity, deception, nothingness, futility\u201d). His whole life \u2013 marked here in months to show its brevity \u2013 has been futile. E. Dhorme (Job, 98) suggests the meaning \u201cdisillusionment,\u201d explaining that it marks the deceptive nature of mortal life. The word describes life as hollow, insubstantial.
tn \u201cThus\u201d indicates a summary of vv. 1 and 2: like the soldier, the mercenary, and the slave, Job has labored through life and looks forward to death."}, {"pk": 2837752, "translation": "NET", "book": 18, "chapter": 7, "verse": 4, "text": "If I lie down, I say, \u2018When will I arise?\u2019, and the night stretches on and I toss and turn restlessly until the day dawns.", "comment": "tn The verb \u05de\u05b8\u05d3\u05b7\u05d3 (madad) normally means \u201cto measure,\u201d and here in the Piel it has been given the sense of \u201cto extend.\u201d But this is not well attested and not widely accepted. There are many conjectural emendations. Of the most plausible one might mention the view of Gray, who changes \u05de\u05b4\u05d3\u05bc\u05b7\u05d3 (middad, Piel of \u05de\u05b8\u05d3\u05bc\u05b7\u05d3) to \u05de\u05b4\u05d3\u05bc\u05b5\u05d9 (midde, comprising the preposition \u05de\u05b4\u05df [min] plus the noun \u05d3\u05bc\u05b7\u05d9 [day], meaning \u201cas often as\u201d): \u201cas often as evening comes.\u201d Dhorme, following the LXX to some extent, adds the word \u201cday\u201d after \u201cwhen/if\u201d and replaces \u05de\u05b4\u05d3\u05bc\u05b7\u05d3 (middad) with \u05de\u05b8\u05ea\u05b7\u05d9 (matay, \u201cwhen\u201d) to read \u201cIf I lie down, I say, \u2018When comes the morning?\u2019 If I rise up, I say, \u2018How long till evening?\u2019\u201d The LXX, however, may be based more on a recollection of Deut 28:67. One can make just as strong a case for the reading adopted here, that the night seems to drag on (so also NIV).
tn The Hebrew term \u05e0\u05b0\u05d3\u05bb\u05d3\u05b4\u05d9\u05dd (n\u00ffdudim, \u201ctossing\u201d) refers to the restless tossing and turning of the sick man at night on his bed. The word is a hapax legomenon derived from the verb \u05e0\u05b8\u05d3\u05b7\u05d3 (nadad, \u201cto flee; to wander; to be restless\u201d). The plural form here sums up the several parts of the actions (GKC 460 \u00a7144.f). E. Dhorme (Job, 99) argues that because it applies to both his waking hours and his sleepless nights, it may have more of the sense of wanderings of the mind. There is no doubt truth to the fact that the mind wanders in all this suffering; but there is no need to go beyond the contextually clear idea of the restlessness of the night.
tn This is the main clause, and not part of the previous conditional clause; it is introduced by the conjunction \u05d0\u05b4\u05dd (\u2019im) (see GKC 336 \u00a7112.gg)."}, {"pk": 2837753, "translation": "NET", "book": 18, "chapter": 7, "verse": 5, "text": "My body is clothed with worms and dirty scabs; my skin is broken and festering.", "comment": "tn The implied comparison is vivid: the dirty scabs cover his entire body like a garment \u2013 so he is clothed with them.
sn The word for \u201cworms\u201d (\u05e8\u05b4\u05de\u05bc\u05b8\u05d4, rimmah, a collective noun), is usually connected with rotten food (Exod 16:24), or the grave (Isa 14:11). Job\u2019s disease is a malignant ulcer of some kind that causes the rotting of the flesh. One may recall that both Antiochus Epiphanes (2 Macc 9:9) and Herod Agrippa (Acts 12:23) were devoured by such worms in their diseases.
tn Heb \u201cmy flesh.\u201d
tn The meaning of \u05e8\u05b8\u05d2\u05b7\u05e2 (raga\u2019) is also debated here. D. J. A. Clines (Job [WBC], 163) does not think the word can mean \u201ccracked\u201d because scabs show evidence of the sores healing. But E. Dhorme (Job, 100) argues that the usage of the word shows the idea of \u201csplitting, separating, making a break,\u201d or the like. Here then it would mean \u201cmy skin splits\u201d and as a result festers. This need not be a reference to the scabs, but to new places. Or it could mean that the scabbing never heals, but is always splitting open.
tn The text has \u201cclods of dust.\u201d The word \u05d2\u05bc\u05b4\u05d9\u05e9\u05c1 (gish, \u201cdirty scabs\u201d) is a hapax legomenon from \u05d2\u05bc\u05d5\u05bc\u05e9\u05c1 (gush, \u201cclod\u201d). Driver suggests the word has a medical sense, like \u201cpustules\u201d (G. R. Driver, \u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 73) or \u201cscabs\u201d (JB, NEB, NAB, NIV). Driver thinks \u201cclods of dust\u201d is wrong; he repoints \u201cdust\u201d to make a new verb \u201cto cover,\u201d cognate to Arabic, and reads \u201cmy flesh is clothed with worms, and scab covers my skin.\u201d This refers to the dirty scabs that crusted over the sores all over his body. The LXX links this with the second half of the verse: \u201cAnd my body has been covered with loathsome worms, and I waste away, scraping off clods of dirt from my eruption.\u201d"}, {"pk": 2837754, "translation": "NET", "book": 18, "chapter": 7, "verse": 6, "text": "My days are swifter than a weaver\u2019s shuttle and they come to an end without hope.", "comment": "sn The first five verses described the painfulness of his malady, his life; now, in vv. 6\u201310 he will focus on the brevity of his life, and its extinction with death. He introduces the subject with \u201cmy days,\u201d a metonymy for his whole life and everything done on those days. He does not mean individual days \u2013 they drag on endlessly.
tn The verb \u05e7\u05b8\u05dc\u05b7\u05dc (qalal) means \u201cto be light\u201d (40:4), and then by extension \u201cto be swift; to be rapid\u201d (Jer 4:13; Hab 1:8).
sn The shuttle is the part which runs through the meshes of the web. In Judg 16:14 it is a loom (see BDB 71 s.v. \u05d0\u05b6\u05e8\u05b6\u05d2), but here it must be the shuttle. Hezekiah uses the imagery of the weaver, the loom, and the shuttle for the brevity of life (see Isa 38:12). The LXX used, \u201cMy life is lighter than a word.\u201d
tn The text includes a wonderful wordplay on this word. The noun is \u05ea\u05bc\u05b4\u05e7\u05b0\u05d5\u05b8\u05d4 (tiqvah, \u201chope\u201d). But it can also have the meaning of one of its cognate nouns, \u05e7\u05b7\u05d5 (qav, \u201cthread, cord,\u201d as in Josh 2:18,21). He is saying that his life is coming to an end for lack of thread/for lack of hope (see further E. Dhorme, Job, 101)."}, {"pk": 2837755, "translation": "NET", "book": 18, "chapter": 7, "verse": 7, "text": "Remember that my life is but a breath, that my eyes will never again see happiness.", "comment": "tn The verb with the infinitive serves as a verbal hendiadys: \u201creturn to see\u201d means \u201csee again.\u201d
sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word \u201cGod\u201d for clarification. It was God who breathed breath into man\u2019s nostrils (Gen 2:7), and so God is called to remember that man is but a breath.
tn The word \u201cthat\u201d is supplied in the translation."}, {"pk": 2837756, "translation": "NET", "book": 18, "chapter": 7, "verse": 8, "text": "The eye of him who sees me now will see me no more; your eyes will look for me, but I will be gone.", "comment": "sn The meaning of the verse is that God will relent, but it will be too late. God now sees him with a hostile eye; when he looks for him, or looks upon him in friendliness, it will be too late.
tn This verse is omitted in the LXX and so by several commentators. But the verb \u05e9\u05c1\u05d5\u05bc\u05e8 (shur, \u201cturn, return\u201d) is so characteristic of Job (10 times) that the verse seems appropriate here."}, {"pk": 2837757, "translation": "NET", "book": 18, "chapter": 7, "verse": 9, "text": "As a cloud is dispersed and then disappears, so the one who goes down to the grave does not come up again.", "comment": "tn The two verbs \u05db\u05bc\u05b8\u05dc\u05b7\u05d4 (kalah) and \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) mean \u201cto come to an end\u201d and \u201cto go\u201d respectively. The picture is of the cloud that breaks up, comes to an end, is dispersed so that it is no longer a cloud; it then fades away or vanishes. This line forms a good simile for the situation of a man who comes to his end and disappears.
tn The noun \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc (sh\u00ff\u2019ol) can mean \u201cthe grave,\u201d \u201cdeath,\u201d or \u201cSheol\u201d \u2013 the realm of departed spirits. In Job this is a land from which there is no return (10:21 and here). It is a place of darkness and gloom (10:21\u201322), a place where the dead lie hidden (14:13); as a place appointed for all no matter what their standing on earth might have been (30:23). In each case the precise meaning has to be determined. Here the grave makes the most sense, for Job is simply talking about death.
sn It is not correct to try to draw theological implications from this statement or the preceding verse (Rashi said Job was denying the resurrection). Job is simply stating that when people die they are gone \u2013 they do not return to this present life on earth. Most commentators and theologians believe that theological knowledge was very limited at such an early stage, so they would not think it possible for Job to have bodily resurrection in view. (See notes on ch. 14 and 19:25\u201327.)
tn The comparison is implied; \u201cas\u201d is therefore supplied in the translation."}, {"pk": 2837758, "translation": "NET", "book": 18, "chapter": 7, "verse": 10, "text": "He returns no more to his house, nor does his place of residence know him any more.", "comment": "tn M. Dahood suggests the meaning is the same as \u201chis abode\u201d (\u201cHebrew-Ugaritic Lexicography V,\u201d Bib 48 [1967]: 421-38).
tn The verb means \u201cto recognize\u201d by seeing. \u201cHis place,\u201d the place where he was living, is the subject of the verb. This personification is intended simply to say that the place where he lived will not have him any more. The line is very similar to Ps 103:16b \u2013 when the wind blows the flower away, its place knows it no more."}, {"pk": 2837759, "translation": "NET", "book": 18, "chapter": 7, "verse": 11, "text": "\u201cTherefore, I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.", "comment": "sn \u201cMouth\u201d here is metonymical for what he says \u2013 he will not withhold his complaints. Peake notes that in this section Job comes very close to doing what Satan said he would do. If he does not curse God to his face, he certainly does cast off restraints to his lament. But here Job excuses himself in advance of the lament.
tn The verb is not limited to mental musing; it is used for pouring out a complaint or a lament (see S. Mowinckel, \u201cThe Verb siah and the Nouns siah, siha,\u201d ST 15 [1961]: 1-10).
tn \u201cAlso I\u201d has been rendered frequently as \u201ctherefore,\u201d introducing a conclusion. BDB 168-69 s.v. \u05d2\u05b7\u05de\u05bc lists Ps 52:7 [5] as a parallel, but it also could be explained as an adversative."}, {"pk": 2837760, "translation": "NET", "book": 18, "chapter": 7, "verse": 12, "text": "Am I the sea, or the creature of the deep, that you must put me under guard?", "comment": "tn The word \u05ea\u05bc\u05b7\u05e0\u05bc\u05b4\u05d9\u05df (tannin) could be translated \u201cwhale\u201d as well as the more mythological \u201cdragon\u201d or \u201cmonster of the deep\u201d (see E. Dhorme, Job, 105). To the Hebrews this was part of God\u2019s creation in Gen 1; in the pagan world it was a force to be reckoned with, and so the reference would be polemical. The sea is a symbol of the tumultuous elements of creation; in the sea were creatures that symbolized the powerful forces of chaos \u2013 Leviathan, Tannin, and Rahab. They required special attention.
tn The imperfect verb here receives the classification of obligatory imperfect. Job wonders if he is such a threat to God that God must do this.
tn The word \u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e8 (mishmar) means \u201cguard; barrier.\u201d M. Dahood suggested \u201cmuzzle\u201d based on Ugaritic, but that has proven to be untenable (\u201cMismar, \u2018Muzzle,\u2019 in Job 7:12,\u201d JBL 80 [1961]: 270-71)."}, {"pk": 2837761, "translation": "NET", "book": 18, "chapter": 7, "verse": 13, "text": "If I say, \u201cMy bed will comfort me, my couch will ease my complaint,\u201d", "comment": "tn The verb literally means \u201csay,\u201d but here the connotation must be \u201cthink\u201d or \u201csay to oneself\u201d \u2013 \u201cwhen I think my bed\u2026.\u201d
tn The verb means \u201cto lift up; to take away\u201d (\u05e0\u05b8\u05e9\u05c2\u05b8\u05d0, nasa\u2019). When followed by the preposition \u05d1\u05bc (bet) with the complement of the verb, the idea is \u201cto bear a part; to take a share,\u201d or \u201cto share in the burden\u201d (cf. Num 11:7). The idea then would be that the sleep would ease the complaint. It would not end the illness, but the complaining for a while.
sn Sleep is the recourse of the troubled and unhappy. Here \u201cbed\u201d is metonymical for sleep. Job expects sleep to give him the comfort that his friends have not.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) could also be translated \u201cwhen,\u201d but \u201cif\u201d might work better to introduce the conditional clause and to parallel the earlier reasoning of Job in v. 4 (using \u05d0\u05b4\u05dd, \u2019im). See GKC 336-37 \u00a7112.hh."}, {"pk": 2837762, "translation": "NET", "book": 18, "chapter": 7, "verse": 14, "text": "then you scare me with dreams and terrify me with visions,", "comment": "tn The Piel of \u05d1\u05bc\u05b8\u05e2\u05b7\u05ea (ba\u2019at, \u201cterrify\u201d) is one of the characteristic words in the book of Job; it occurs in 3:5; 9:34; 13:11, 21; 15:24; 18:11; and 33:7.
tn The Piel of \u05d7\u05b8\u05ea\u05b7\u05ea (khatat) occurs only here and in Jer 51:56 (where it is doubtful). The meaning is clearly \u201cstartle, scare.\u201d The perfect verb with the \u05d5 (vav) is fitting in the apodosis of the conditional sentence.sn Here Job is boldly saying that it is God who is behind the horrible dreams that he is having at night.
tn The prepositions \u05d1\u05bc (bet) and \u05de\u05b4\u05df (min) interchange here; they express the instrument of causality. See N. Sarna, \u201cThe Interchange of the Prepositions bet and min in Biblical Hebrew,\u201d JBL 78 (1959): 310-16. Emphasis on the instruments of terror in this verse is highlighted by the use of chiasm in which the prepositional phrases comprise the central elements (ab//b\u2019a\u2019). Verse 18 contains another example."}, {"pk": 2837763, "translation": "NET", "book": 18, "chapter": 7, "verse": 15, "text": "so that I would prefer strangling, and death more than life.", "comment": "tn This is one of the few words recognizable in the LXX: \u201cYou will separate life from my spirit, and yet keep my bones from death.\u201d
tn The word \u05de\u05b5\u05e2\u05b7\u05e6\u05b0\u05de\u05d5\u05b9\u05ea\u05b8\u05d9 (me\u2019atsmotay) means \u201cmore than my bones\u201d (= life or being). The line is poetic; \u201cbones\u201d is often used in scripture metonymically for the whole living person, so there is no need here for conjectural emendation. Nevertheless, there have been several suggestions made. The simplest and most appealing for those who desire a change is the repointing to \u05de\u05b5\u05e2\u05b7\u05e6\u05bc\u05b0\u05d1\u05d5\u05b9\u05ea\u05b8\u05d9 (me\u2019ats\u00ffvotay, \u201cmy sufferings,\u201d adopted by NAB, JB, Moffatt, Driver-Gray, E. Dhorme, H. H. Rowley, and others). Driver obtains this idea by positing a new word based on Arabic without changing the letters; it means \u201cgreat\u201d \u2013 but he has to supply the word \u201csufferings.\u201d
tn The word \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) is often translated \u201csoul.\u201d But since Hebrew thought does not make such a distinction between body and soul, it is usually better to translate it with \u201cperson.\u201d When a suffix is added to the word, then that pronoun would serve as the better translation, as here with \u201cmy soul\u201d = \u201cI\u201d (meaning with every fiber of my being).
tn The verb \u05d1\u05bc\u05b8\u05d7\u05b7\u05e8 (bakhar, \u201cchoose\u201d) followed by the preposition \u05d1\u05bc (bet) can have the sense of \u201cprefer.\u201d
tn The meaning of the term \u05de\u05b7\u05d7\u05b2\u05e0\u05b8\u05e7 (makhanaq, \u201cstrangling\u201d), a hapax legomenon, is clear enough; the verb \u05d7\u05b8\u05e0\u05b7\u05e7 (khanaq) in the Piel means \u201cto strangle\u201d (Nah 2:13), and in the Niphal \u201cto strangle oneself\u201d (2 Sam 17:23). This word has tempted some commentators to take \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) in a very restricted sense of \u201cthroat.\u201d
tn The conjunction \u201cand\u201d is supplied in the translation. \u201cDeath\u201d could also be taken in apposition to \u201cstrangling,\u201d providing the outcome of the strangling.
tn The comparative min (\u05de\u05b4\u05df) after the verb \u201cchoose\u201d will here have the idea of preferring something before another (see GKC 429-30 \u00a7133.b)."}, {"pk": 2837764, "translation": "NET", "book": 18, "chapter": 7, "verse": 16, "text": "I loathe it; I do not want to live forever; leave me alone, for my days are a vapor!", "comment": "tn Heb \u201ccease from me.\u201d This construction means essentially \u201cleave me in peace.\u201d
tn E. Dhorme (Job, 107-8) thinks the idea of loathing or despising is problematic since there is no immediate object. He notes that the verb \u05de\u05b8\u05d0\u05b7\u05e1 (ma\u2019as, \u201cloathe\u201d) is parallel to \u05de\u05b8\u05e1\u05b7\u05e1 (masas, \u201cmelt\u201d) in the sense of \u201cflow, drip\u201d (Job 42:6). This would give the idea \u201cI am fading away\u201d or \u201cI grow weaker,\u201d or as Dhorme chooses, \u201cI am pining away.\u201d
tn There is no object for the verb in the text. But the most likely object would be \u201cmy life\u201d from the last verse, especially since in this verse Job will talk about not living forever. Some have thought the object should be \u201cdeath,\u201d meaning that Job despised death more than the pains. But that is a forced meaning; besides, as H. H. Rowley points out, the word here means to despise something, to reject it. Job wanted death.
tn This word \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) is difficult to translate. It means \u201cbreath; puff of air; vapor\u201d and then figuratively, \u201cvanity.\u201d Job is saying that his life is but a breath \u2013 it is brief and fleeting. Compare Ps 144:4 for a similar idea."}, {"pk": 2837765, "translation": "NET", "book": 18, "chapter": 7, "verse": 17, "text": "\u201cWhat is mankind that you make so much of them, and that you pay attention to them?", "comment": "tn The expression \u201cset your heart on\u201d means \u201cconcentrate your mind on\u201d or \u201cpay attention to.\u201d
tn The verse is a rhetorical question; it is intended to mean that man is too little for God to be making so much over him in all this.
tn The Piel verb is a factitive meaning \u201cto magnify.\u201d The English word \u201cmagnify\u201d might not be the best translation here, for God, according to Job, is focusing inordinately on him. It means to magnify in thought, appreciate, think highly of. God, Job argues, is making too much of mankind by devoting so much bad attention on them."}, {"pk": 2837766, "translation": "NET", "book": 18, "chapter": 7, "verse": 18, "text": "And that you visit them every morning, and try them every moment?", "comment": "sn The amazing thing is the regularity of the testing. Job is at first amazed that God would visit him; but even more is he amazed that God is testing him every moment. The employment of a chiasm with the two temporal adverbial phrases as the central elements emphasizes the regularity.
tn The verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) is a very common one in the Bible; while it is frequently translated \u201cvisit,\u201d the \u201cvisit\u201d is never comparable to a social call. When God \u201cvisits\u201d people it always means a divine intervention for blessing or cursing \u2013 but the visit always changes the destiny of the one visited. Here Job is amazed that God Almighty would be so involved in the life of mere human beings.
tn Now the verb \u201cto test\u201d is introduced and gives further explanation to the purpose of the \u201cvisit\u201d in the parallel line (see the same parallelism in Ps 17:3). The verb \u05d1\u05bc\u05b8\u05d7\u05b7\u05df (bakhan) has to do with passing things through the fire or the crucible to purify the metal (see Job 23:10; Zech 13:3); metaphorically it means \u201cto examine carefully\u201d and \u201cto purify by testing.\u201d"}, {"pk": 2837767, "translation": "NET", "book": 18, "chapter": 7, "verse": 19, "text": "Will you never look away from me, will you not let me alone long enough to swallow my spittle?", "comment": "tn Heb \u201caccording to what [= how long] will you not look away from me.\u201d
tn The verb \u05e9\u05c1\u05b8\u05e2\u05b8\u05d4 (sha\u2019ah, \u201cto look\u201d) with the preposition \u05de\u05b4\u05df (min) means \u201cto look away from; to avert one\u2019s gaze.\u201d Job wonders if God would not look away from him even briefly, for the constant vigilance is killing him.
tn The Hiphil of \u05e8\u05b8\u05e4\u05b8\u05d4 (rafah) means \u201cto leave someone alone.\u201d"}, {"pk": 2837768, "translation": "NET", "book": 18, "chapter": 7, "verse": 20, "text": "If I have sinned \u2014 what have I done to you, O watcher of men? Why have you set me as your target? Have I become a burden to you?", "comment": "tn The simple perfect verb can be used in a conditional sentence without a conditional particle present (see GKC 494 \u00a7159.h).
tn In the prepositional phrase \u05e2\u05b8\u05dc\u05b7\u05d9 (\u2019alay) the results of a scribal change is found (these changes were called tiqqune sopherim, \u201ccorrections of the scribes\u201d made to avoid using improper language about God). The prepositional phrase would have been \u05e2\u05b8\u05dc\u05b6\u05da\u05b8 (\u2019alekha, \u201cto you,\u201d as in the LXX). But it offended the Jews to think of Job\u2019s being burdensome to God. Job\u2019s sin could have repercussions on him, but not on God.
sn Job is not here saying that he has sinned; rather, he is posing the hypothetical condition \u2013 if he had sinned, what would that do to God? In other words, he has not really injured God.
sn In the Bible God is often described as watching over people to protect them from danger (see Deut 32:10; Ps 31:23). However, here it is a hostile sense, for God may detect sin and bring it to judgment.
tn This word is a hapax legomenon from the verb \u05e4\u05bc\u05b8\u05d2\u05b8\u05e2 (paga\u2019, \u201cmeet, encounter\u201d); it would describe what is hit or struck (as nouns of this pattern can indicate the place of the action) \u2013 the target."}, {"pk": 2837769, "translation": "NET", "book": 18, "chapter": 7, "verse": 21, "text": "And why do you not pardon my transgression, and take away my iniquity? For now I will lie down in the dust, and you will seek me diligently, but I will be gone.\u201d", "comment": "tn The LXX has, \u201cfor now I will depart to the earth.\u201d
tn The verb \u05e9\u05c1\u05b8\u05d7\u05b7\u05e8 (shakhar) in the Piel has been translated \u201cto seek early in the morning\u201d because of the possible link with the word \u201cdawn.\u201d But the verb more properly means \u201cto seek diligently\u201d (by implication)."}, {"pk": 2837770, "translation": "NET", "book": 18, "chapter": 8, "verse": 1, "text": "Then Bildad the Shuhite spoke up and said:", "comment": "sn This speech of Bildad ignores Job\u2019s attack on his friends and focuses rather on Job\u2019s comments about God\u2019s justice. Bildad cannot even imagine saying that God is unjust. The only conclusion open to him is that Job\u2019s family brought this on themselves, and so the only recourse is for Job to humble himself and make supplication to God. To make his point, Bildad will appeal to the wisdom of the ancients, for his theology is traditional. The speech has three parts: vv. 2\u20137 form his affirmation of the justice of God; vv. 8\u201319 are his appeal to the wisdom of the ancients, and vv. 20\u201322 are his summation. See N. C. Habel, \u201cAppeal to Ancient Tradition as a Literary Form,\u201d ZAW 88 (1976): 253-72; W. A. Irwin, \u201cThe First Speech of Bildad,\u201d ZAW 51 (1953): 205-16."}, {"pk": 2837771, "translation": "NET", "book": 18, "chapter": 8, "verse": 2, "text": "\u201cHow long will you speak these things, seeing that the words of your mouth are like a great wind?", "comment": "tn The second colon of the verse simply says \u201cand a strong wind the words of your mouth.\u201d The simplest way to treat this is to make it an independent nominal sentence: \u201cthe words of your mouth are a strong wind.\u201d Some have made it parallel to the first by apposition, understanding \u201chow long\u201d to do double duty. The line beginning with the \u05d5 (vav) can also be subordinated as a circumstantial clause, as here.
sn \u201cThese things\u201d refers to all of Job\u2019s speech, the general drift of which seems to Bildad to question the justice of God.
tn See, however, G. R. Driver\u2019s translation, \u201cthe breath of one who is mighty are the words of your mouth\u201d (\u201cHebrew Studies,\u201d JRAS 1948: 170).
tn The word \u05db\u05bc\u05b7\u05d1\u05bc\u05b4\u05d9\u05e8 (kabbir, \u201cgreat\u201d) implies both abundance and greatness. Here the word modifies \u201cwind\u201d; the point of the analogy is that Job\u2019s words are full of sound but without solid content."}, {"pk": 2837772, "translation": "NET", "book": 18, "chapter": 8, "verse": 3, "text": "Does God pervert justice? Or does the Almighty pervert what is right?", "comment": "tn The Piel verb \u05d9\u05b0\u05e2\u05b7\u05d5\u05bc\u05b5\u05ea (y\u00ff\u2019avvet) means \u201cto bend; to cause to swerve from the norm; to deviate; to pervert.\u201d The LXX renders the first colon as \u201cwill the Lord be unjust when he judges?\u201d
tn Some commentators think that the second verb should be changed in order to avoid the repetition of the same word and to reflect the different words in the versions. The suggestion is to read \u05d9\u05b0\u05e2\u05b7\u05d5\u05bc\u05b5\u05d4 (y\u00ff\u2019avveh) instead; this would mean \u201cto cause someone to deviate,\u201d for the root means \u201cto bend.\u201d The change is completely unwarranted; the LXX probably chose different words for stylistic reasons (see D. J. A. Clines, Job [WBC], 198). The repetition in the Hebrew text is a common type; it strengthens the enormity of the charge Job seems to be making.
tn The first word is \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05ea (mishpat, \u201cjustice\u201d). It can mean an act of judgment, place of judgment, or what is just, that is, the outcome of the decision. It basically describes an umpire\u2019s decision. The parallel word is \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq, \u201crighteousness,\u201d or \u201cwhat is right\u201d). The basic idea here is that which conforms to the standard, what is right. See S. H. Scholnick, \u201cThe Meaning of Mishpat in the Book of Job,\u201d JBL 101 (1982): 521-29."}, {"pk": 2837773, "translation": "NET", "book": 18, "chapter": 8, "verse": 4, "text": "If your children sinned against him, he gave them over to the penalty of their sin.", "comment": "tn The verb is a Piel preterite with a vav (\u05d5) consecutive. The \u05d5 (vav) need not be translated if the second half of the verse is the apodosis of the first \u2013 since they sinned\u2026he did this. The verb \u05e9\u05c1\u05b4\u05dc\u05bc\u05b5\u05d7\u05b7 (shilleakh) means \u201cto expel; to thrust out\u201d normally; here the sense of \u201cdeliver up\u201d or \u201cdeliver over\u201d fits the sentence well. The verse is saying that sin carries its own punishment, and so God merely delivered the young people over to it.
tn Heb \u201cinto the hand of their rebellion.\u201d The word \u201chand\u201d often signifies \u201cpower.\u201d The rebellious acts have the power to destroy, and so that is what happened \u2013 according to Bildad. Bildad\u2019s point is that Job should learn from what happened to his family.
tn The AV and RV take the protasis down to the middle of v. 6. The LXX changes the \u201cif\u201d at the beginning of v. 5 to \u201cthen\u201d and makes that verse the apodosis. If the apodosis comes in the second half of v. 4, then v. 4 would be a complete sentence (H. H. Rowley, Job [NCBC], 71; A. B. Davidson, Job, 60). The particle \u05d0\u05b4\u05dd (\u2019im) has the sense of \u201csince\u201d in this section."}, {"pk": 2837774, "translation": "NET", "book": 18, "chapter": 8, "verse": 5, "text": "But if you will look to God, and make your supplication to the Almighty,", "comment": "tn \u201cBut\u201d is supplied to show the contrast between this verse and the preceding line.
tn The verb \u05e9\u05c1\u05b4\u05d7\u05b7\u05e8 (shikhar) means \u201cto seek; to seek earnestly\u201d (see 7:21). With the preposition \u05d0\u05b6\u05dc (\u2019el) the verb may carry the nuance of \u201cto address; to have recourse to\u201d (see E. Dhorme, Job, 114). The LXX connected it etymologically to \u201cearly\u201d and read, \u201cBe early in prayer to the Lord Almighty.\u201d
tn The verb \u05ea\u05bc\u05b4\u05ea\u05b0\u05d7\u05b7\u05e0\u05bc\u05b8\u05df (titkhannan) means \u201cto make supplication; to seek favor; to seek grace\u201d (from \u05d7\u05b8\u05e0\u05b7\u05df, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children \u2013 he must implore God\u2019s mercy. Job\u2019s speech had spoken about God\u2019s seeking him and not finding him; but Bildad is speaking of the importance of Job\u2019s seeking God."}, {"pk": 2837775, "translation": "NET", "book": 18, "chapter": 8, "verse": 6, "text": "if you become pure and upright, even now he will rouse himself for you, and will restore your righteous abode.", "comment": "tn A verb form needs to be supplied here. Bildad is not saying to Job, \u201cIf you are pure [as you say you are].\u201d Bildad is convinced that Job is a sinner. Therefore, \u201cIf you become pure\u201d makes more sense here.
tn Many commentators delete this colon as a moralizing gloss on v. 5; but the phrase makes good sense, and simply serves as another condition. Besides, the expression is in the LXX.
tn Or \u201cinnocent\u201d (i.e., acquitted).
tn The verb \u05d9\u05b8\u05e2\u05b4\u05d9\u05e8 (ya\u2019ir, \u201crouse, stir up\u201d) is a strong anthropomorphism. The LXX has \u201che will answer your prayer\u201d (which is probably only the LXX\u2019s effort to avoid the anthropomorphism [D. J. A. Clines, Job (WBC), 198]). A reading of \u201cwatch over you\u201d has been adopted because of parallel texts (see H. L. Ginsberg, \u201cTwo North Canaanite Letters from Ugarit,\u201d BASOR 72 [1938]: 18-19; and H. N. Richardson, \u201cA Ugaritic Letter of a King to His Mother,\u201d JBL 66 [1947]: 321-24). Others suggest \u201chis light will shine on you\u201d or \u201che will bestow health on you.\u201d But the idea of \u201cawake\u201d is common enough in the Bible to be retained here.
tn The Piel of \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd (shalam) means \u201cto make good; to repay; to restore something to its wholeness; to reestablish.\u201d The best understanding here would be \u201crestore [Job] to his place.\u201d Some take the verb in the sense of \u201creward [Job himself] with a righteous habitation.\u201d
tn The construct \u05e0\u05b0\u05d5\u05b7\u05ea (n\u00ffvat) is feminine; only the masculine occurs in Hebrew. But the meaning \u201cabode of your righteousness\u201d is clear enough. The righteousness of Job is pictured as inhabiting an estate, or it pictures the place where Job lives as a righteous man. A translation \u201crightful habitation\u201d would mean \u201cthe habitation that you deserve\u201d \u2013 if you are righteous."}, {"pk": 2837776, "translation": "NET", "book": 18, "chapter": 8, "verse": 7, "text": "Your beginning will seem so small, since your future will flourish.", "comment": "tn The verb has the idea of \u201cto grow\u201d; here it must mean \u201cto flourish; to grow considerably\u201d or the like. The statement is not so much a prophecy; rather Bildad is saying that \u201cif Job had recourse to God, then\u2026.\u201d This will be fulfilled, of course, at the end of the book.
tn The reference to \u201cyour beginning\u201d is a reference to Job\u2019s former estate of wealth and peace. The reference to \u201clatter end\u201d is a reference to conditions still in the future. What Job had before will seem so small in comparison to what lies ahead."}, {"pk": 2837777, "translation": "NET", "book": 18, "chapter": 8, "verse": 8, "text": "\u201cFor inquire now of the former generation, and pay attention to the findings of their ancestors;", "comment": "sn Bildad is not calling for Job to trace through the learning of antiquity, but of the most recent former generation. Hebrews were fond of recalling what the \u201cfathers\u201d had taught, for each generation recalled what their fathers had taught.
tn The Hebrew has \u201cthe search of their fathers,\u201d but the word is probably intended to mean what that observation or search yielded (so \u201csearch\u201d is a metonymy of cause).
tn Heb \u201cfathers.\u201d
tn The verb \u05db\u05d5\u05b9\u05e0\u05b5\u05df (khonen, from \u05db\u05bc\u05d5\u05bc\u05df, kun) normally would indicate \u201cprepare yourself\u201d or \u201cfix\u201d one\u2019s heart on something, i.e., give attention to it. The verb with the \u05dc (lamed) preposition after it does mean \u201cto think on\u201d or \u201cto meditate\u201d (Isa 51:13). But some commentators wish to change the \u05db\u05bc (kaf) to a \u05d1\u05bc (bet) in the verb to get \u201cto consider\u201d (from \u05d1\u05bc\u05b4\u05d9\u05df, bin). However, M. Dahood shows a connection between \u05db\u05bc\u05e0\u05df (knn) and \u05e9\u05c1\u05d0\u05dc (sh\u2019l) in Ugaritic (\u201cHebrew-Ugaritic Lexicography,\u201d Bib 46 [1965]: 329)."}, {"pk": 2837778, "translation": "NET", "book": 18, "chapter": 8, "verse": 9, "text": "For we were born yesterday and do not have knowledge, since our days on earth are but a shadow.", "comment": "tn The Hebrew has \u201cwe are of yesterday,\u201d the adverb functioning as a predicate. Bildad\u2019s point is that they have not had time to acquire great knowledge because they are recent.
tn E. Dhorme (Job, 116) observes that the shadow is the symbol of ephemeral things (14:2; 17:7; Ps 144:4). The shadow passes away quickly (116)."}, {"pk": 2837779, "translation": "NET", "book": 18, "chapter": 8, "verse": 10, "text": "Will they not instruct you and speak to you, and bring forth words from their understanding?", "comment": "tn The noun may have been left indeterminate for the sake of emphasis (GKC 401-2 \u00a7125.c), meaning \u201cimportant words.\u201d
tn The sentence begins emphatically: \u201cIs it not they.\u201d
tn The \u201cand\u201d is not present in the line. The second clause seems to be in apposition to the first, explaining it more thoroughly: \u201cIs it not they [who] will instruct you, [who] will speak to you.\u201d
tn Heb \u201cfrom their heart.\u201d"}, {"pk": 2837780, "translation": "NET", "book": 18, "chapter": 8, "verse": 11, "text": "Can the papyrus plant grow tall where there is no marsh? Can reeds flourish without water?", "comment": "sn H. H. Rowley observes the use of the words for plants that grow in Egypt and suspects that Bildad either knew Egypt or knew that much wisdom came from Egypt. The first word refers to papyrus, which grows to a height of six feet (so the verb means \u201cto grow tall; to grow high\u201d). The second word refers to the reed grass that grows on the banks of the river (see Gen 41:2, 18).
tn The two verbs, \u05d2\u05bc\u05b8\u05d0\u05b8\u05d4 (ga\u2019ah) and \u05e9\u05c2\u05b8\u05d2\u05b8\u05d4 (sagah), have almost the same meanings of \u201cflourish, grow, become tall.\u201d"}, {"pk": 2837781, "translation": "NET", "book": 18, "chapter": 8, "verse": 12, "text": "While they are still beginning to flower and not ripe for cutting, they can wither away faster than any grass!", "comment": "tn The imperfect verb here is the modal use of potential, \u201ccan wither away\u201d if the water is not there.
tn The word has been traditionally translated \u201cgreenness\u201d (so KJV, ASV), but some modern commentators argue for \u201cin flower.\u201d The word is found only in Song 6:11 (where it may be translated \u201cblossoms\u201d). From the same root is \u05d0\u05b8\u05d1\u05b4\u05d9\u05d1 (\u2019aviv, \u201cfresh young ears of barley\u201d). Here the word refers to the plant that is still in its early stages of flowering. It should not be translated to suggest the plant is flowering (cf. NRSV), but translating as if the plant is green (so NASB) is also problematic.
tn Heb \u201cbefore.\u201d
sn The idea is that as the plant begins to flower, but before it is to be cut down, there is no sign of withering or decay in it. But if the water is withdrawn, it will wither sooner than any other herb. The point Bildad will make of this is that when people rebel against God and his grace is withheld, they perish more swiftly than the water reed.
tn The LXX interprets the line: \u201cdoes not any herb wither before it has received moisture?\u201d"}, {"pk": 2837782, "translation": "NET", "book": 18, "chapter": 8, "verse": 13, "text": "Such is the destiny of all who forget God; the hope of the godless perishes,", "comment": "tn The word \u05d7\u05b8\u05e0\u05b5\u05e3 (khanef) is often translated \u201chypocrite.\u201d But the root verb means \u201cto be profane,\u201d and this would be done by idolatry or bloodshed. It describes an irreligious person, a godless person. In Dan 11:32 the word seems to mean \u201cmake someone pagan.\u201d The word in this verse is parallel to \u201cthose who forget God.\u201d
tn The word \u05d0\u05b8\u05e8\u05b0\u05d7\u05d5\u05b9\u05ea (\u2019orkhot) means \u201cways\u201d or \u201cpaths\u201d in the sense of tracks of destiny or fate. The word \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cway, road, path\u201d) is used in a similar way (Isa 40:27; Ps 37:5). However, many commentators emend the text to read \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea (\u2019akharit, \u201cend\u201d) in harmony with the LXX. But Prov 1:19 (if not emended as well) confirms the primary meaning here without changing the text (see D. J. A. Clines, Job [WBC], 199)."}, {"pk": 2837783, "translation": "NET", "book": 18, "chapter": 8, "verse": 14, "text": "whose trust is in something futile, whose security is a spider\u2019s web.", "comment": "tn The relative pronoun introduces the verse as a relative clause, working with the \u201cgodless person\u201d of the preceding verse. The relative pronoun is joined to the resumptive pronoun in the translation: \u201cwho + his trust\u201d = \u201cwhose trust.\u201d
sn The second half of the verse is very clear. What the godless person relies on for security is as fragile as a spider\u2019s web \u2013 he may as well have nothing. The people of the Middle East view the spider\u2019s web as the frailest of all \u201chouses.\u201d
tn The noun \u05db\u05bc\u05b6\u05e1\u05b6\u05dc (kesel) in this half of the verse must correspond to \u201chis security\u201d in the second half. The meaning must be \u201chis trust\u201d (see 4:6). The two words will again be parallel in 31:24.
tn The word \u05d9\u05b8\u05e7\u05d5\u05b9\u05d8 (yaqot) is not known anywhere else; here it looks like it should be a noun to parallel \u201cspider\u2019s house\u201d in the next colon. But scholars have tried to identify it as a verb, perhaps an imperfect of \u05e7\u05d5\u05b9\u05d8 (qot, BDB 876 s.v.), or related to an Arabic qatta, \u201cto cut.\u201d Some versions have \u201cbreak in sunder\u201d (KJV, RV); others \u201ccut off\u201d (RSV). Apart from verbs, some commentators follow Sa`adia\u2019s Arabic translation \u201csun cords,\u201d meaning \u201cgossamer.\u201d Accordingly, there are emendations like \u201cthreads,\u201d \u201cthreads of summer,\u201d \u201cspider threads,\u201d and the like. D. J. A. Clines agrees with those who conclude that emendations based on Sa`adia\u2019s translation lack a sound philological basis. E. Dhorme \u201csomewhat timidly\u201d suggests \u05d9\u05b7\u05dc\u05b0\u05e7\u05d5\u05bc\u05d8 (yalqut), the shepherd\u2019s bag or scrip (1 Sam 17:40). He suggests that an empty bag would be a symbol of something unstable and futile. It seems impossible to determine exactly what the word meant. One can only conclude that it means something like \u201cfragile\u201d or \u201cfutile.\u201d The LXX is of no help: \u201cfor his house shall be without inhabitants.\u201d"}, {"pk": 2837784, "translation": "NET", "book": 18, "chapter": 8, "verse": 15, "text": "He leans against his house but it does not hold up, he takes hold of it but it does not stand.", "comment": "tn The verb \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad, \u201cto stand\u201d) is almost synonymous with the parallel \u05e7\u05d5\u05bc\u05dd (qum, \u201cto rise; to stand\u201d). The distinction is that the former means \u201cto remain standing\u201d (so it is translated here \u201chold up\u201d), and the latter \u201crise, stand up.\u201d
sn The idea is that he grabs hold of the house, not to hold it up, but to hold himself up or support himself. But it cannot support him. This idea applies to both the spider\u2019s web and the false security of the pagan."}, {"pk": 2837785, "translation": "NET", "book": 18, "chapter": 8, "verse": 16, "text": "He is a well-watered plant in the sun, its shoots spread over its garden.", "comment": "tn The Hebrew is \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (lifne, \u201cbefore\u201d). Does this mean \u201cin the presence of the sun,\u201d i.e., under a sweltering sun, or \u201cbefore\u201d the sun rises? It seems more natural to take \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (lifne) as \u201cin the presence of\u201d or \u201cunder.\u201d
tn Heb \u201cits shoot goes out.\u201d
tc Some have emended this phrase to obtain \u201cover the roofs.\u201d The LXX has \u201cout of his corruption.\u201d H. M. Orlinsky has shown that this reading arose from an internal LXX change, saprias having replaced prasias, \u201cgarden\u201d (JQR 26 [1935/36]: 134-35).
tn The figure now changes to a plant that is flourishing and spreading and then suddenly cut off. The word \u05e8\u05b8\u05d8\u05b7\u05d1 (ratav) means \u201cto be moist; to be watered.\u201d The word occurs in Arabic, Aramaic, and Akkadian, but only twice in the Bible: here as the adjective and in 24:8 as the verb."}, {"pk": 2837786, "translation": "NET", "book": 18, "chapter": 8, "verse": 17, "text": "It wraps its roots around a heap of stones and it looks for a place among stones.", "comment": "tn The idea is that the plant grows, looking for a place to grow among the stones. Some trees grow so tightly around the rocks and stones that they are impossible to uproot. The rocky ground where it grows forms \u201ca house of stones.\u201d The LXX supports an emendation from \u05d9\u05b0\u05d7\u05b1\u05d6\u05b6\u05d4 (y\u00ffkhezeh, \u201cit looks\u201d) to \u05d9\u05b4\u05d7\u05b0\u05d9\u05b6\u05d4 (yikhyeh, \u201cit lives\u201d). Others have tried to emend the text in a variety of ways: \u201cpushes\u201d (Budde), \u201ccleave\u201d (Gordis), \u201cwas opposite\u201d (Driver), or \u201crun against\u201d (NEB, probably based on G. R. Driver). If one were to make a change, the reading with the LXX would be the easiest to defend, but there is no substantial reason to do that. The meaning is about the same without such a change.
tn Cheyne reads \u201cspring\u201d or \u201cwell\u201d rather than \u201cheap.\u201d However, this does not fit the parallelism very well, and so he emends the second half as well. Nevertheless the Hebrew text needs no emending here.
tn The expression \u201cof stones\u201d is added for clarification of what the heap would be. It refers to the object around which the roots would grow. The parallelism with \u201chouse of stones\u201d makes this reading highly probable.
sn The idea seems to be that the stones around which the roots of the tree wrap themselves suggest strength and security for the tree, but uprooting comes to it nevertheless (v. 18). The point is that the wicked may appear to be living in security and flourishing, yet can be quickly destroyed (H. H. Rowley, Job [NCBC], 74)."}, {"pk": 2837787, "translation": "NET", "book": 18, "chapter": 8, "verse": 18, "text": "If he is uprooted from his place, then that place will disown him, saying, \u2018I have never seen you!\u2019", "comment": "tn Heb \u201cit\u201d; the referent (\u201chis place\u201d in the preceding line) has been specified in the translation for clarity.sn The place where the plant once grew will deny ever knowing it. Such is the completeness of the uprooting that there is not a trace left.
tc Ball reads \u05d0\u05b5\u05dc (\u2019el, \u201cGod\u201d) instead of \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d): \u201cGod destroys it\u201d \u2013 but there is no reason for this. The idea would be implied in the context. A. B. Davidson rightly points out that who destroys it is not important, but the fact that it is destroyed.tn The Hebrew has \u201cif one destroys it\u201d; the indefinite subject allows for a passive interpretation. The verb means \u201cswallow\u201d in the Qal, but in the Piel it means \u201cto engulf; to destroy; to ruin\u201d (2:3; 10:8). It could here be rendered \u201cremoved from its place\u201d (the place where it is rooted); since the picture is that of complete destruction, \u201cuprooted\u201d would be a good rendering.
tn Here \u201csaying\u201d is supplied in the translation."}, {"pk": 2837788, "translation": "NET", "book": 18, "chapter": 8, "verse": 19, "text": "Indeed, this is the joy of his way, and out of the earth others spring up.", "comment": "tn Heb \u201cdust.\u201d
sn As with the tree, so with the godless man \u2013 his place will soon be taken by another.
tn This line is difficult. If the MT stands as it is, the expression must be ironic. It would be saying that the joy (all the security and prosperity) of its way (its life) is short-lived \u2013 that is the way its joy goes. Most commentators are not satisfied with this. Dhorme, for one, changes \u05de\u05b0\u05e9\u05c2\u05d5\u05b9\u05e9\u05c2 (m\u00ffsos, \u201cjoy\u201d) to \u05de\u05b0\u05e1\u05d5\u05b9\u05e1 (m\u00ffsos, \u201crotting\u201d), and gets \u201cbehold him lie rotting on the path.\u201d The sibilants can interchange this way. But Dhorme thinks the MT was written the way it was because the word was thought to be \u201cjoy,\u201d when it should have been the other way. The word \u201cway\u201d then becomes an accusative of place. The suggestion is rather compelling and would certainly fit the context. The difficulty is that a root \u05e1\u05d5\u05bc\u05e1 (sus, \u201cto rot\u201d) has to be proposed. E. Dhorme does this by drawing on Arabic sas, \u201cto be eaten by moths or worms,\u201d thus \u201cworm-eaten; decaying; rotting.\u201d Cf. NIV \u201cits life withers away\u201d; also NAB \u201cthere he lies rotting beside the road.\u201d"}, {"pk": 2837789, "translation": "NET", "book": 18, "chapter": 8, "verse": 20, "text": "\u201cSurely, God does not reject a blameless man, nor does he grasp the hand of the evildoers.", "comment": "sn This is the description that the book gave to Job at the outset, a description that he deserved according to God\u2019s revelation. The theme \u201cGod will not reject the blameless man\u201d becomes Job\u2019s main point (see 9:20,21; 10:3).
sn The idiom \u201cto grasp the hand\u201d of someone means to support or help the person."}, {"pk": 2837790, "translation": "NET", "book": 18, "chapter": 8, "verse": 21, "text": "He will yet fill your mouth with laughter, and your lips with gladness.", "comment": "sn \u201cLaughter\u201d (and likewise \u201cgladness\u201d) will here be metonymies of effect or adjunct, being put in place of the reason for the joy \u2013 restoration.
tn The word \u05e2\u05b7\u05d3 (\u2019ad, \u201cuntil\u201d) would give the reading \u201cuntil he fills your mouth with laughter,\u201d subordinating the verse to the preceding with some difficulty in interpretation. It would be saying that God will not reject the blameless man until he filled Job with joy. Almost all commentators and modern versions change the pointing to \u05e2\u05d5\u05b9\u05d3 (\u2019od, \u201cyet\u201d), forming a hope for the future blessing of joy for Job."}, {"pk": 2837791, "translation": "NET", "book": 18, "chapter": 8, "verse": 22, "text": "Those who hate you will be clothed with shame, and the tent of the wicked will be no more.\u201d", "comment": "tn \u201cShame\u201d is compared to a garment that can be worn. The \u201cshame\u201d envisioned here is much more than embarrassment or disgrace \u2013 it is utter destruction. For parallels in the Psalms, see Pss 35:26; 132:18; 109:29.
sn These verses show several points of similarity with the style of the Book of Psalms. \u201cThose who hate you\u201d and the \u201cevil-doers\u201d are fairly common words to describe the ungodly in the Psalms. \u201cThose who hate you\u201d are enemies of the righteous man because of the parallelism in the verse. By this line Bildad is showing Job that he and his friends are not among those who are his enemies, and that Job himself is really among the righteous. It is an appealing way to end the discourse. See further G. W. Anderson, \u201cEnemies and Evil-doers in the Book of Psalms,\u201d BJRL 48 (1965/66): 18-29."}, {"pk": 2837792, "translation": "NET", "book": 18, "chapter": 9, "verse": 1, "text": "Then Job answered:", "comment": "sn This speech of Job in response to Bildad falls into two large sections, chs. 9 and 10. In ch. 9 he argues that God\u2019s power and majesty prevent him from establishing his integrity in his complaint to God. And in ch. 10 Job tries to discover in God\u2019s plan the secret of his afflictions. The speech seems to continue what Job was saying to Eliphaz more than it addresses Bildad. See K. Fullerton, \u201cOn Job 9 and 10,\u201d JBL 53 (1934): 321-49."}, {"pk": 2837793, "translation": "NET", "book": 18, "chapter": 9, "verse": 2, "text": "\u201cTruly, I know that this is so. But how can a human be just before God?", "comment": "tn The adverb \u05d0\u05b8\u05de\u05b0\u05e0\u05b8\u05dd (\u2019omnam, \u201cin truth\u201d) is characteristic of the Book of Job (12:2; 19:4; 34:12; 36:4). The friends make commonplace statements, general truths, and Job responds with \u201ctruly I know this is so.\u201d Job knows as much about these themes as his friends do.
sn The point of Job\u2019s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever \u2013 he controls the universe. He is discussing now the question that Eliphaz raised in 4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right.
tn The preposition is \u05d0\u05b4\u05dd (\u2019im, \u201cwith, before, in the presence of\u201d). This is more specific than \u05de\u05b4\u05df (min) in 4:17.
tn The attempt to define \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 (\u2019enosh) as \u201cweak\u201d or \u201cmortal\u201d man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for \u201chuman\u201d (the only nonpoetic use is in 2 Chr 14:10).
sn The interrogative is used to express what is an impossibility."}, {"pk": 2837794, "translation": "NET", "book": 18, "chapter": 9, "verse": 3, "text": "If someone wishes to contend with him, he cannot answer him one time in a thousand.", "comment": "tn The verb \u05e8\u05b4\u05d9\u05d1 (riv) is a common one; it has the idea of \u201ccontention; dispute; legal dispute or controversy; go to law.\u201d With the preposition \u05d0\u05b4\u05dd (\u2019im) the idea must be \u201cto contend with\u201d or \u201cto dispute with.\u201d The preposition reflects the prepositional phrase \u201cwith God\u201d in v. 2, supporting the view that man is the subject.
tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God\u2019s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him.
tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3."}, {"pk": 2837795, "translation": "NET", "book": 18, "chapter": 9, "verse": 4, "text": "He is wise in heart and mighty in strength \u2014 who has resisted him and remained safe?", "comment": "tn The verb is the Hiphil of the verb \u05e7\u05b8\u05e9\u05c1\u05b8\u05d4 (qashah, \u201cto be hard\u201d). It frequently is found with the word for \u201cneck,\u201d describing people as \u201cstiff-necked,\u201d i.e., stubborn, unbending. So the idea of resisting God fits well. The fact that this word occurs in Exodus with the idea of hardening the heart against God may indicate that there is an allusion to Pharaoh here.
tn The genitive phrase translated \u201cin heart\u201d would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions.sn The heart is the seat of intelligence and understanding, the faculty of decision making.
sn The words \u05d0\u05b7\u05de\u05bc\u05b4\u05d9\u05e5 (\u2019ammits) and \u05db\u05bc\u05b9\u05d7\u05b7 (koakh) are synonyms, the first meaning \u201csturdy; mighty; robust,\u201d and the second \u201cstrength.\u201d It too can be interpreted as a genitive of specification \u2013 God is mighty with respect to his power. But that comes close to expressing a superlative idea (like \u201csong of songs\u201d or \u201canger of his wrath\u201d).
tn The first half of the verse simply has \u201cwise of heart and mighty of strength.\u201d The entire line is a casus pendens that will refer to the suffix on \u05d0\u05b5\u05dc\u05b8\u05d9\u05d5 (\u2019elayv) in the second colon. So the question is \u201cWho has resisted the one who is wise of heart and mighty of strength?\u201d Again, the rhetorical question is affirming that no one has done this.
tn The use of \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd (shalem) in the Qal is rare. It has been translated \u201cremain safe\u201d by E. Dhorme, \u201csurvived\u201d by the NEB, \u201cremained unscathed\u201d by the NAB and NIV, or \u201csucceeded\u201d by KJV, G. R. Driver."}, {"pk": 2837796, "translation": "NET", "book": 18, "chapter": 9, "verse": 5, "text": "He who removes mountains suddenly, who overturns them in his anger;", "comment": "sn This line beginning with the relative pronoun can either be read as a parallel description of God, or it can be subordinated by the relative pronoun to the first (\u201cthey do not know who overturned them\u201d).
tn The verb is plural: \u201cthey do not know it.\u201d This suggests that the mountains would not know it. Some follow the Syriac with a singular verb, i.e., God does not know it, meaning, it is so trifling to God that he can do it without thinking. But the better interpretation may be \u201csuddenly.\u201d This would be interpreted from the MT as it stands; it would imply \u201cbefore they know anything,\u201d thus \u201csuddenly\u201d (Gray, Dhorme, Buttenwieser, et. al.). D. W. Thomas connects the meaning to another verb based on Arabic and translates it, \u201c so that they are no longer still\u201d (\u201cAdditional Notes on the Root yada` in Hebrew,\u201d JTS 15 [1964]: 54-57). J. A. Emerton works with a possible root \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019) meaning \u201cbe still\u201d (\u201cA Consideration of Some Alleged Meanings of yada` in Hebrew,\u201d JSS 15 [1970]: 145-80)."}, {"pk": 2837797, "translation": "NET", "book": 18, "chapter": 9, "verse": 6, "text": "he who shakes the earth out of its place so that its pillars tremble;", "comment": "sn Shakes the earth out of its place probably refers to earthquakes, although some commentators protest against this in view of the idea of the pillars. In the ancient world the poetical view of the earth is that it was a structure on pillars, with water around it and under it. In an earthquake the pillars were shaken, and the earth moved.
tn The verb \u05d4\u05b4\u05ea\u05b0\u05e4\u05b7\u05dc\u05bc\u05b8\u05e6 (hitfallats) is found only here, but the root seems clearly to mean \u201cto be tossed; to be thrown about,\u201d and so in the Hitpael \u201cquiver; shake; tremble.\u201d One of the three nouns from this root is \u05e4\u05bc\u05b7\u05dc\u05bc\u05b8\u05e6\u05d5\u05bc\u05ea (pallatsut), the \u201cshudder\u201d that comes with terror (see Job 21:6; Isa 21:4; Ezek 7:18; and Ps 55:6)."}, {"pk": 2837798, "translation": "NET", "book": 18, "chapter": 9, "verse": 7, "text": "he who commands the sun and it does not shine and seals up the stars;", "comment": "tn The verb \u05d6\u05b8\u05e8\u05b7\u05d7 (zarakh) means \u201crise.\u201d This is the ordinary word for the sunrise. But here it probably has the idea of \u201cshine; glisten,\u201d which is also attested in Hebrew and Aramaic.sn There are various views on the meaning of this line in this verse. Some think it refers to some mysterious darkness like the judgment in Egypt (Exod 10:21\u201323), or to clouds building (3:5), often in accompaniment of earthquakes (see Joel 2:10, 3:15\u201316; Isa 13:10\u201313). It could also refer to an eclipse. All this assumes that the phenomenon here is limited to the morning or the day; but it could simply be saying that God controls light and darkness.
tn The form could also be subordinated, \u201cthat it shine not\u201d (see further GKC 323 \u00a7109.g).
tn The verb \u05d7\u05b8\u05ea\u05b7\u05dd (khatam) with \u05d1\u05bc\u05b0\u05e2\u05b7\u05d3 (b\u00ff\u2019ad) before its complement, means \u201cto seal; to wall up; to enclose.\u201d This is a poetic way of saying that God prevents the stars from showing their light."}, {"pk": 2837799, "translation": "NET", "book": 18, "chapter": 9, "verse": 8, "text": "he alone spreads out the heavens, and treads on the waves of the sea;", "comment": "tn Or \u201cmarches forth.\u201d
tn The reference is probably to the waves of the sea. This is the reading preserved in NIV and NAB, as well as by J. Crenshaw, \u201cW\u00ffdorek `al-bamote \u2018ares,\u201d CBQ 34 (1972): 39-53. But many see here a reference to Canaanite mythology. The marginal note in the RSV has \u201cthe back of the sea dragon.\u201d The view would also see in \u201csea\u201d the Ugaritic god Yammu."}, {"pk": 2837800, "translation": "NET", "book": 18, "chapter": 9, "verse": 9, "text": "he makes the Bear, Orion, and the Pleiades, and the constellations of the southern sky;", "comment": "sn The Hebrew has \u05e2\u05b8\u05e9\u05c1 (\u2019ash), although in 38:32 it is \u05e2\u05b7\u05d9\u05b4\u05e9\u05c1 (\u2019ayish). This has been suggested to be Aldebaran, a star in the constellation Taurus, but there have been many other suggestions put forward by the commentaries.
tn Heb \u201cand the chambers of the south.\u201d
sn The identification of this as the Pleiades is accepted by most (the Vulgate has \u201cHyades\u201d). In classical Greek mythology, the seven Pleiades were seven sisters of the Hyades who were pursued by Orion until they were changed into stars by Zeus. The Greek myth is probably derived from an older Semitic myth.
sn There is more certainty for the understanding of this word as Orion, even though there is some overlap of the usage of the words in the Bible. In classical literature we have the same stereotypical reference to these three (see E. Dhorme, Job, 131)."}, {"pk": 2837801, "translation": "NET", "book": 18, "chapter": 9, "verse": 10, "text": "he does great and unsearchable things, and wonderful things without number.", "comment": "tn Only slight differences exist between this verse and 5:9 which employs the simple \u05d5 (vav) conjunction before \u05d0\u05b5\u05d9\u05df (\u2019eyn) in the first colon and omits the \u05d5 (vav) conjunction before \u05e0\u05b4\u05e4\u05b0\u05dc\u05b8\u05d0\u05d5\u05b9\u05ea (nifla\u2019ot, \u201cwonderful things\u201d) in the second colon.sn There is probably great irony in Job\u2019s using this same verse as in 5:9. But Job\u2019s meaning here is different than Eliphaz."}, {"pk": 2837802, "translation": "NET", "book": 18, "chapter": 9, "verse": 11, "text": "If he passes by me, I cannot see him, if he goes by, I cannot perceive him.", "comment": "tn The pronoun \u201chim\u201d is supplied here; it is not in MT, but the Syriac and Vulgate have it (probably for translation purposes as well).
sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.
tn The NIV has \u201cwhen\u201d to form a temporal clause here. For the use of \u201cif,\u201d see GKC 497 \u00a7159.w.
tn The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects."}, {"pk": 2837803, "translation": "NET", "book": 18, "chapter": 9, "verse": 12, "text": "If he snatches away, who can turn him back? Who dares to say to him, \u2018What are you doing?\u2019", "comment": "tn The verb is the Hiphil imperfect (potential again) from \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv). In this stem it can mean \u201cturn back, refute, repel\u201d (BDB 999 s.v. Hiph.5).
tn E. Dhorme (Job, 133) surveys the usages and concludes that the verb \u05d7\u05b8\u05ea\u05b7\u05e3 (khataf) normally describes the wicked actions of a man, especially by treachery or trickery against another. But a verb \u05d7\u05b8\u05ea\u05b7\u05e3 (khataf) is found nowhere else; a noun \u201crobber\u201d is found in Prov 23:28. Dhorme sees no reason to emend the text, because he concludes that the two verbs are synonymous. Job is saying that if God acts like a plunderer, there is no one who can challenge what he does."}, {"pk": 2837804, "translation": "NET", "book": 18, "chapter": 9, "verse": 13, "text": "God does not restrain his anger; under him the helpers of Rahab lie crushed.", "comment": "sn The meaning of the line is that God\u2019s anger will continue until it has accomplished its purpose (23:13\u201314).
sn \u201cRahab\u201d is not to be confused with the harlot of the same name from Jericho. \u201cRahab\u201d is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the Lord controlled at creation.
tn The verb \u05e9\u05c1\u05b8\u05d7\u05b7\u05d7 (shakhakh) means \u201cto be prostrate\u201d or \u201cto crouch.\u201d Here the enemies are prostrate under the feet of God \u2013 they are crushed."}, {"pk": 2837805, "translation": "NET", "book": 18, "chapter": 9, "verse": 14, "text": "\u201cHow much less, then, can I answer him and choose my words to argue with him!", "comment": "tn The construction \u05d0\u05b7\u05e3 \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 (\u2019af ki \u2019anokhi) is an expression that means either \u201chow much more\u201d or \u201chow much less.\u201d Here it has to mean \u201chow much less,\u201d for if powerful forces like Rahab are crushed beneath God\u2019s feet, how could Job contend with him?
tn The LXX goes a different way after changing the first person to the third: \u201cOh then that he would hearken to me, or judge my cause.\u201d
tn The preposition \u05d0\u05b4\u05dd (\u2019im, \u201cwith\u201d) carries the idea of \u201cin contest with\u201d in a number of passages (compare vv. 2, 3; 16:21).
tn The verb is supplied in this line.
sn In a legal controversy with God it would be essential to choose the correct words very carefully (humanly speaking); but the calmness and presence of mind to do that would be shattered by the overwhelming terror of God\u2019s presence.
tn The imperfect verb here is to be taken with the nuance of a potential imperfect. The idea of \u201canswer him\u201d has a legal context, i.e., answering God in a court of law. If God is relentless in his anger toward greater powers, then Job realizes it is futile for him."}, {"pk": 2837806, "translation": "NET", "book": 18, "chapter": 9, "verse": 15, "text": "Although I am innocent, I could not answer him; I could only plead with my judge for mercy.", "comment": "tn The line begins with \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwhich\u201d), which is omitted in the LXX and the Syriac. The particle \u05d0\u05b4\u05dd (\u2019im) can introduce a concessive clause (GKC 498 \u00a7160.a) or a conditional clause (GKC 495 \u00a7159.n). The idea here seems to be \u201ceven if I were\u2026I could not\u2026.\u201d
tn The form is the Qal imperfect of the verb \u201canswer.\u201d As the text stands, Job is saying that he cannot answer or could not answer (contend with) God if given a chance. Some commentators think a Niphal fits better here: \u201cI am not answered,\u201d meaning God does not reply to him. This has the LXX, the Syriac, and Theodotion in support of it. The advantage would be to avoid the repetition of the same word from v. 14. But others rightly reject this, because all Job is saying here is that he would be too overwhelmed by God to answer him in court. The LXX change to a passive is understandable in that it would be seeking a different idea in this verse and without vocalization might have assumed a passive voice here.
tn The verb is \u05e6\u05b8\u05d3\u05b7\u05e7\u05b0\u05ea\u05bc\u05b4\u05d9 (tsadaqti, \u201cI am right [or \u201crighteous\u201d]\u201d). The term here must be forensic, meaning \u201cin the right\u201d or \u201cinnocent\u201d (see 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God.
tn The verb \u05d0\u05b6\u05ea\u05b0\u05d7\u05b7\u05e0\u05bc\u05b8\u05df (\u2019etkhannan) is the Hitpael of \u05d7\u05b8\u05e0\u05b7\u05df (khanan), meaning \u201cseek favor,\u201d make supplication,\u201d or \u201cplead for mercy.\u201d The nuance would again be a modal nuance; if potential, then the translation would be \u201cI could [only] plead for mercy.\u201d
tn The word \u05de\u05b0\u05e9\u05c1\u05b9\u05e4\u05b0\u05d8\u05b4\u05d9 (m\u00ffshofti) appears to be simply \u201cmy judge.\u201d But most modern interpretations take the po\u2018el participle to mean \u201cmy adversary in a court of law.\u201d Others argue that the form is at least functioning as a noun and means \u201cjudge\u201d (see 8:5). This would fit better with the idea of appealing for mercy from God. The dilemma of Job, of course, is that the Lord would be both his adversary in the case and his judge."}, {"pk": 2837807, "translation": "NET", "book": 18, "chapter": 9, "verse": 16, "text": "If I summoned him, and he answered me, I would not believe that he would be listening to my voice \u2014", "comment": "sn The idea of \u201canswer\u201d in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 \u00a7111.x). D. J. A. Clines (Job [WBC], 219) translates literally, \u201cIf I should call and he should answer.\u201d
tn The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons."}, {"pk": 2837808, "translation": "NET", "book": 18, "chapter": 9, "verse": 17, "text": "he who crushes me with a tempest, and multiplies my wounds for no reason.", "comment": "tn The verb \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e4\u05b5\u05e0\u05b4\u05d9 (y\u00ffshufeni) is the same verb that is used in Gen 3:15 for the wounding of the serpent. The Targum to Job, the LXX, and the Vulgate all translate it \u201cto crush; to pound,\u201d or \u201cto bruise.\u201d The difficulty for many exegetes is that this is to be done \u201cwith a tempest.\u201d The Syriac and Targum Job see a different vocalization and read \u201cwith a hair.\u201d The text as it stands is understandable and so no change is needed. The fact that the word \u201ctempest\u201d is written with a different sibilant in other places in Job is not greatly significant in this consideration.
tn The relative pronoun indicates that this next section is modifying God, the Judge. Job does not believe that God would respond or listen to him, because this is the one who is crushing him.
tn \u05d7\u05b4\u05e0\u05bc\u05b8\u05dd (khinnam) is adverbial, meaning \u201cgratuitously, without a cause, for no reason, undeservedly.\u201d See its use in 2:4."}, {"pk": 2837809, "translation": "NET", "book": 18, "chapter": 9, "verse": 18, "text": "He does not allow me to recover my breath, for he fills me with bitterness.", "comment": "sn The meaning of the word is \u201cto satiate; to fill,\u201d as in \u201cdrink to the full, be satisfied.\u201d Job is satiated \u2013 in the negative sense \u2013 with bitterness. There is no room for more.
tn The verb \u05e0\u05b8\u05ea\u05b7\u05df (natan) essentially means \u201cto give\u201d; but followed by the infinitive (without the \u05dc [lamed] here) it means \u201cto permit; to allow.\u201d
tn The Hiphil of the verb means \u201cto bring back\u201d; with the object \u201cmy breath,\u201d it means \u201cget my breath\u201d or simply \u201cbreathe.\u201d The infinitive is here functioning as the object of the verb (see GKC 350 \u00a7114.m)."}, {"pk": 2837810, "translation": "NET", "book": 18, "chapter": 9, "verse": 19, "text": "If it is a matter of strength, most certainly he is the strong one! And if it is a matter of justice, he will say, \u2018Who will summon me?\u2019", "comment": "tn The MT has only \u201cif of strength.\u201d
tn \u201cMost certainly\u201d translates the particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh).
tn The question could be taken as \u201cwho will summon me?\u201d (see Jer 49:19 and 50:44). This does not make immediate sense. Some have simply changed the suffix to \u201cwho will summon him.\u201d If the MT is retained, then supplying something like \u201che will say\u201d could make the last clause fit the whole passage. Another option is to take it as \u201cWho will reveal it to me?\u201d \u2013 i.e., Job could be questioning his friends\u2019 qualifications for being God\u2019s emissaries to bring God\u2019s charges against him (cf. KJV, NKJV; and see 10:2 where Job uses the same verb in the Hiphil to request that God reveal what his sin has been that has led to his suffering).sn Job is saying that whether it is a trial of strength or an appeal to justice, he is unable to go against God."}, {"pk": 2837811, "translation": "NET", "book": 18, "chapter": 9, "verse": 20, "text": "Although I am innocent, my mouth would condemn me; although I am blameless, it would declare me perverse.", "comment": "tn Some commentators wish to change this to \u201chis mouth,\u201d meaning God\u2019s response to Job\u2019s complaints. But the MT is far more expressive, and \u201cmy mouth\u201d fits the context in which Job is saying that even though he is innocent, if he spoke in a court setting in the presence of God he would be overwhelmed, confused, and no doubt condemn himself.
tn The verb \u05e2\u05b8\u05e7\u05b7\u05e9\u05c1 (\u2019aqash) means \u201cto be twisted; to be tortuous.\u201d The Piel has a meaning \u201cto bend; to twist\u201d (Mic 3:9) and \u201cto pervert\u201d (Jer 59:8). The form here is classified as a Hiphil, with the softening of the vowel i (see GKC 147 \u00a753.n). It would then also be a declarative use of the Hiphil.
tn The idea is the same as that expressed in v. 15, although here the imperfect verb is used and not the perfect. Once again with the concessive clause (\u201calthough I am right\u201d) Job knows that in a legal dispute he would be confused and would end up arguing against himself.
tn The verb has the declarative sense in the Hiphil, \u201cto declare guilty [or wicked]\u201d or \u201cto condemn.\u201d"}, {"pk": 2837812, "translation": "NET", "book": 18, "chapter": 9, "verse": 21, "text": "I am blameless. I do not know myself. I despise my life.", "comment": "tn Dhorme, in an effort to avoid tautology, makes this a question: \u201cAm I blameless?\u201d The next clause then has Job answering that he does not know. But through the last section Job has been proclaiming his innocence. The other way of interpreting these verses is to follow NIV and make all of them hypothetical (\u201cIf I were blameless, he would pronounce me guilty\u201d) and then come to this verse with Job saying, \u201cI am blameless.\u201d The second clause of this verse does not fit either view very well. In vv. 20, 21, and 22 Job employs the same term for \u201cblameless\u201d (\u05ea\u05bc\u05b8\u05dd, tam) as in the prologue (1:1). God used it to describe Job in 1:8 and 2:3. Bildad used it in 8:20. These are the final occurrences in the book.
tn The meaning of the expression \u201cI do not know myself\u201d seems to be, \u201cI do not care.\u201d NIV translates it, \u201cI have no concern for my life.\u201dsn Job believes he is blameless and not deserving of all this suffering; he will hold fast to that claim, even if the future is uncertain, especially if that future involved a confrontation with God."}, {"pk": 2837813, "translation": "NET", "book": 18, "chapter": 9, "verse": 22, "text": "\u201cIt is all one! That is why I say, \u2018He destroys the blameless and the guilty.\u2019", "comment": "tc The LXX omits the phrase \u201cIt is all one.\u201d Modern scholars either omit it or transpose it for clarity.sn The expression \u201cit is one\u201d means that God\u2019s dealings with people is undiscriminating. The number \u201cone\u201d could also be taken to mean \u201cthe same\u201d \u2013 \u201cit is all the same.\u201d The implication is that it does not matter if Job is good or evil, if he lives or dies. This is the conclusion of the preceding section.
tn The relationships of these clauses is in some question. Some think that the poet has inverted the first two, and so they should read, \u201cThat is why I have said: \u2018It is all one.\u2019\u201d Others would take the third clause to be what was said."}, {"pk": 2837814, "translation": "NET", "book": 18, "chapter": 9, "verse": 23, "text": "If a scourge brings sudden death, he mocks at the despair of the innocent.", "comment": "tc The LXX contains a paraphrase: \u201cfor the worthless die, but the righteous are laughed to scorn.\u201dsn The point of these verses is to show \u2013 rather boldly \u2013 that God does not distinguish between the innocent and the guilty.
sn This bold anthropomorphism means that by his treatment of the despair of the innocent, God is in essence mocking them.
tn The term \u05de\u05b7\u05e1\u05bc\u05b7\u05ea (massat), a hapax legomenon, was translated \u201ctrial\u201d in the older versions; but it is not from \u05e0\u05b8\u05e1\u05b8\u05d4 (nasah, \u201cto tempt; to test; to try\u201d), but from \u05de\u05b8\u05e1\u05b7\u05e1 (masas, \u201cto flow\u201d). It is used in the Niphal to speak of the heart \u201cmelting\u201d in suffering. So the idea behind this image is that of despair. This is the view that most interpreters adopt; it requires no change of the text whatsoever.
sn Job uses this word to refute Eliphaz; cf. 4:7."}, {"pk": 2837815, "translation": "NET", "book": 18, "chapter": 9, "verse": 24, "text": "If a land has been given into the hand of a wicked man, he covers the faces of its judges; if it is not he, then who is it?", "comment": "tn The subject of the verb is God. The reasoning goes this way: it is the duty of judges to make sure that justice prevails, that restitution and restoration are carried through; but when the wicked gain control of the land of other people, and the judges are ineffective to stop it, then God must be veiling their eyes.
tn Some would render this \u201cearth,\u201d meaning the whole earth, and having the verse be a general principle for all mankind. But Job may have in mind the more specific issue of individual land.
sn The details of the verse are not easy to explain, but the meaning of the whole verse seems to be about the miscarriage of justice in the courts and the failure of God to do anything about it.
sn That these words are strong, if not wild, is undeniable. But Job is only taking the implications of his friends\u2019 speeches to their logical conclusion \u2013 if God dispenses justice in the world, and there is no justice, then God is behind it all. The LXX omitted these words, perhaps out of reverence for God.
tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words \u05d0\u05b5\u05e4\u05d5\u05b9\u05d0 (\u2019efo\u2019) and \u05d4\u05d5\u05bc\u05d0 (hu\u2019) to make the smoother reading: \u201cIf it is not he, who then is it?\u201d"}, {"pk": 2837816, "translation": "NET", "book": 18, "chapter": 9, "verse": 25, "text": "\u201cMy days are swifter than a runner, they speed by without seeing happiness.", "comment": "tn The text has \u201cand my days\u201d following the thoughts in the previous section.
sn Job returns to the thought of the brevity of his life (7:6). But now the figure is the swift runner instead of the weaver\u2019s shuttle."}, {"pk": 2837817, "translation": "NET", "book": 18, "chapter": 9, "verse": 26, "text": "They glide by like reed boats, like an eagle that swoops down on its prey.", "comment": "tn Heb \u201cthey flee.\u201d
tn Heb \u201cfood.\u201d
tn The verb \u05d9\u05b8\u05d8\u05d5\u05bc\u05e9\u05c2 (yatus) is also a hapax legomenon; the Aramaic cognate means \u201cto soar; to hover in flight.\u201d The sentence here requires the idea of swooping down while in flight.
tn The word \u05d0\u05b5\u05d1\u05b6\u05d4 (\u2019eveh) means \u201creed, papyrus,\u201d but it is a different word than was in 8:11. What is in view here is a light boat made from bundles of papyrus that glides swiftly along the Nile (cf. Isa 18:2 where papyrus vessels and swiftness are associated)."}, {"pk": 2837818, "translation": "NET", "book": 18, "chapter": 9, "verse": 27, "text": "If I say, \u2018I will forget my complaint, I will change my expression and be cheerful,\u2019", "comment": "tn In the Hiphil of \u05d1\u05bc\u05b8\u05dc\u05b7\u05d2 (balag) corresponds to Arabic balija which means \u201cto shine\u201d and \u201cto be merry.\u201d The shining face would signify cheerfulness and smiling. It could be translated \u201cand brighten [my face].\u201d
tn The verbal form is a cohortative of resolve: \u201cI will forget\u201d or \u201cI am determined to forget.\u201d The same will be used in the second colon of the verse.
tn The construction here uses the infinitive construct with a pronominal suffix \u2013 \u201cif my saying\u201d is this, or \u201cif I say.\u201d For the conditional clause using \u05d0\u05b4\u05dd (\u2019im) with a noun clause, see GKC 496 \u00a7159.u.
tn Heb \u201cI will abandon my face,\u201d i.e., change my expression. The construction here is unusual; G. R. Driver connected it to an Arabic word \u2018adaba, \u201cmade agreeable\u201d (IV), and so interpreted this line to mean \u201cmake my countenance pleasant\u201d (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 76). M. Dahood found a Ugaritic root meaning \u201cmake, arrange\u201d (\u201cThe Root \u2019zb II in Job,\u201d JBL 78 [1959]: 303-9), and said, \u201cI will arrange my face.\u201d But see H. G. Williamson, \u201cA Reconsideration of `azab II in Ugaritic,\u201d ZAW 87 (1985): 74-85; Williamson shows it is probably not a legitimate cognate. D. J. A. Clines (Job [WBC], 219) observes that with all these suggestions there are too many homonyms for the root. The MT construction is still plausible."}, {"pk": 2837819, "translation": "NET", "book": 18, "chapter": 9, "verse": 28, "text": "I dread all my sufferings, for I know that you do not hold me blameless.", "comment": "tn The conjunction \u201cfor\u201d is supplied in the translation.
tn The word was used in Job 3:25; it has the idea of \u201cdread, fear, tremble at.\u201d The point here is that even if Job changes his appearance, he still dreads the sufferings, because he knows that God is treating him as a criminal.
sn See Job 7:15; see also the translation by G. Perles, \u201cI tremble in every nerve\u201d (\u201cThe Fourteenth Edition of Gesenius-Buhl\u2019s Dictionary,\u201d JQR 18 [1905/06]: 383-90).
sn A. B. Davidson (Job, 73) appropriately notes that Job\u2019s afflictions were the proof of his guilt in the estimation of God. If God held him innocent, he would remove the afflictions."}, {"pk": 2837820, "translation": "NET", "book": 18, "chapter": 9, "verse": 29, "text": "If I am guilty, why then weary myself in vain?", "comment": "tn The demonstrative pronoun is included to bring particular emphasis to the question, as if to say, \u201cWhy in the world\u2026\u201d (see R. J. Williams, Hebrew Syntax, 24, \u00a7118).
tn The verb means \u201ctire oneself\u201d; see 3:17.
tn Here \u05d4\u05b6\u05d1\u05b6\u05dc (hevel, \u201cbreath, vapor, vanity\u201d) is used as an adverb (adverbial accusative).
tn The clause simply has \u201cI am guilty.\u201d It is the same type of construction found in v. 24. It is also the opposite of that in v. 20. GKC 317 \u00a7107.n lists this as an example of the use of the imperfect to express an obligation or necessity according to the judgment of others; it would therefore mean \u201cif I am to be guilty.\u201d"}, {"pk": 2837821, "translation": "NET", "book": 18, "chapter": 9, "verse": 30, "text": "If I wash myself with snow water, and make my hands clean with lye,", "comment": "tn The word \u05d1\u05bc\u05b9\u05e8 (bor, \u201clye, potash\u201d) does not refer to purity (Syriac, KJV, ASV), but refers to the ingredient used to make the hands pure or clean. It has the same meaning as \u05d1\u05bc\u05b9\u05e8\u05b4\u05d9\u05ea (borit), the alkali or soda made from the ashes of certain plants.
tn The Syriac and Targum Job read with the Qere \u201cwith water of [\u05d1\u05b0\u05de\u05b5\u05d9, b\u00ffme] snow.\u201d The Kethib simply has \u201cin [\u05d1\u05b0\u05de\u05d5\u05b9, b\u00ffmo] snow.\u201d In Ps 51:9 and Isa 1:18 snow forms a simile for purification. Some protest that snow water is not necessarily clean; but if fresh melting snow is meant, then the runoff would be very clear. The image would work well here. Nevertheless, others have followed the later Hebrew meaning for \u05e9\u05c1\u05b6\u05dc\u05b6\u05d2 (sheleg) \u2013 \u201csoap\u201d (so NIV, NRSV, NLT). Even though that makes a nice parallelism, it is uncertain whether that meaning was in use at the time this text was written."}, {"pk": 2837822, "translation": "NET", "book": 18, "chapter": 9, "verse": 31, "text": "then you plunge me into a slimy pit and my own clothes abhor me.", "comment": "tn The pointing in the MT gives the meaning \u201cpit\u201d or \u201cditch.\u201d A number of expositors change the pointing to \u05e9\u05c1\u05bb\u05d7\u05d5\u05b9\u05ea (shukhot) to obtain the equivalent of \u05e9\u05c2\u05bb\u05d7\u05d5\u05b9\u05ea (sukhot) / \u05e1\u05bb\u05d7\u05d5\u05b9\u05ea (sukhot): \u201cfilth\u201d (Isa 5:25). This would make the contrast vivid \u2013 Job has just washed with pure water and soap, and now God plunges him into filth. M. H. Pope argues convincingly that the word \u201cpit\u201d in the MT includes the idea of \u201cfilth,\u201d making the emendation unnecessary (\u201cThe Word sahat in Job 9:31,\u201d JBL 83 [1964]: 269-78)."}, {"pk": 2837823, "translation": "NET", "book": 18, "chapter": 9, "verse": 32, "text": "For he is not a human being like I am, that I might answer him, that we might come together in judgment.", "comment": "tn The personal pronoun that would be expected as the subject of a noun clause is sometimes omitted (see GKC 360 \u00a7116.s). Here it has been supplied.
tn The sense of the verb \u201ccome\u201d with \u201ctogether in judgment\u201d means \u201cto confront one another in court.\u201d See Ps 143:2.
tn The consecutive clause is here attached without the use of the \u05d5 (vav), but only by simple juxtaposition (see GKC 504-5 \u00a7166.a)."}, {"pk": 2837824, "translation": "NET", "book": 18, "chapter": 9, "verse": 33, "text": "Nor is there an arbiter between us, who might lay his hand on us both,", "comment": "tn The jussive in conditional sentences retains its voluntative sense: let something be so, and this must happen as a consequence (see GKC 323 \u00a7109.i).
sn The idiom of \u201clay his hand on the two of us\u201d may come from a custom of a judge putting his hands on the two in order to show that he is taking them both under his jurisdiction. The expression can also be used for protection (see Ps 139:5). Job, however, has a problem in that the other party is God, who himself will be arbiter in judgment.
tn The participle \u05de\u05d5\u05b9\u05db\u05b4\u05d9\u05d7\u05b7 (mokhiakh) is the \u201carbiter\u201d or \u201cmediator.\u201d The word comes from the verb \u05d9\u05b8\u05db\u05b7\u05d7 (yakhakh, \u201cdecide, judge\u201d), which is concerned with legal and nonlegal disputes. The verbal forms can be used to describe the beginning of a dispute, the disputation in progress, or the settling of it (here, and in Isa 1:18).sn The old translation of \u201cdaysman\u201d came from a Latin expression describing the fixing of a day for arbitration.
tn The relative pronoun is understood in this clause."}, {"pk": 2837825, "translation": "NET", "book": 18, "chapter": 9, "verse": 34, "text": "who would take his rod away from me so that his terror would not make me afraid.", "comment": "sn The \u201crod\u201d is a symbol of the power of God to decree whatever judgments and afflictions fall upon people.
tn The verse probably continues the description from the last verse, and so a relative pronoun may be supplied here as well.
tn According to some, the reference of this suffix would be to God. The arbiter would remove the rod of God from Job. But others take it as a separate sentence with God removing his rod.
tn \u201cHis terror\u201d is metonymical; it refers to the awesome majesty of God that overwhelms Job and causes him to be afraid."}, {"pk": 2837826, "translation": "NET", "book": 18, "chapter": 9, "verse": 35, "text": "Then would I speak and not fear him, but it is not so with me.", "comment": "tn There is no conjunction with this cohortative; but the implication from the context is that if God\u2019s rod were withdrawn, if the terror were removed, then Job would speak up without fear.
tn The last half of the verse is rather cryptic: \u201cbut not so I with me.\u201d NIV renders it \u201cbut as it now stands with me, I cannot.\u201d This is very smooth and interpretive. Others transpose the two halves of the verse to read, \u201cSince it is not so, I with myself // will commune and not fear him.\u201d Job would be saying that since he cannot contend with God on equal terms, and since there is no arbiter, he will come on his own terms. English versions have handled this differently: \u201cfor I know I am not what I am thought to be\u201d (NEB); \u201csince this is not the case with me\u201d (NAB); \u201cI do not see myself like that at all\u201d (JB)."}, {"pk": 2837827, "translation": "NET", "book": 18, "chapter": 10, "verse": 1, "text": "\u201cI am weary of my life; I will complain without restraint; I will speak in the bitterness of my soul.", "comment": "tn The verb \u05e2\u05b8\u05d6\u05b7\u05d1 (\u2019azav) means \u201cto abandon.\u201d It may have an extended meaning of \u201cto let go\u201d or \u201cto let slip.\u201d But the expression \u201cabandon to myself\u201d means to abandon all restraint and give free course to the complaint.
tn The Hebrew has \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi), usually rendered \u201cmy soul.\u201d
tn The verb is pointed like a Qal form but is originally a Niphal from \u05e7\u05d5\u05bc\u05d8 (qut). Some wish to connect the word to Akkadian cognates for a meaning \u201cI am in anguish\u201d; but the meaning \u201cI am weary\u201d fits the passage well."}, {"pk": 2837828, "translation": "NET", "book": 18, "chapter": 10, "verse": 2, "text": "I will say to God, \u2018Do not condemn me; tell me why you are contending with me.\u2019", "comment": "tn The Hiphil imperative of \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019) would more literally be \u201ccause me to know.\u201d It is a plea for God to help him understand the afflictions.
tn The verb is \u05e8\u05b4\u05d9\u05d1 (riv), meaning \u201cto dispute; to contend; to strive; to quarrel\u201d \u2013 often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on.
tn The negated jussive is the Hiphil jussive of \u05e8\u05b8\u05e9\u05c1\u05b7\u05e2 (rasha\u2019); its meaning then would be literally \u201cdo not declare me guilty.\u201d The negated jussive stresses the immediacy of the request."}, {"pk": 2837829, "translation": "NET", "book": 18, "chapter": 10, "verse": 3, "text": "Is it good for you to oppress, to despise the work of your hands, while you smile on the schemes of the wicked?", "comment": "tn The construction uses \u05db\u05bc\u05b4\u05d9 (ki) with the imperfect verb \u2013 \u201cthat you oppress.\u201d Technically, this clause serves as the subject, and \u201cgood\u201d is the predicate adjective. In such cases one often uses an English infinitive to capture the point: \u201cIs it good for you to oppress?\u201d The LXX changes the meaning considerably: \u201cIs it good for you if I am unrighteous, for you have disowned the work of your hands.\u201d
tn Heb \u201cthat you despise.\u201d
tn Or \u201cDoes it give you pleasure?\u201d The expression could also mean, \u201cIs it profitable for you?\u201d or \u201cIs it fitting for you?\u201d
tn The Hiphil of the verb \u05d9\u05b8\u05e4\u05b7\u05e2 (yafa\u2019) means \u201cshine.\u201d In this context the expression \u201cyou shine upon\u201d would mean \u201chave a glowing expression,\u201d be radiant, or smile.
tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause."}, {"pk": 2837830, "translation": "NET", "book": 18, "chapter": 10, "verse": 4, "text": "\u201cDo you have eyes of flesh, or do you see as a human being sees?", "comment": "tn Here \u201cflesh\u201d is the sign of humanity. The expression \u201ceyes of flesh\u201d means essentially \u201chuman eyes,\u201d i.e., the outlook and vision of humans.
sn The verb translated \u201csee\u201d could also include the figurative category of perceive as well. The answer to Job\u2019s question is found in 1 Sam 16:7: \u201cThe Lord sees not as a man sees; man looks on the outward appearance, but the Lord looks on the heart.\u201d
sn In this verse Job asks whether or not God is liable to making mistakes or errors of judgment. He wonders if God has no more insight than his friends have. Of course, the questions are rhetorical, for he knows otherwise. But his point is that God seems to be making a big mistake here."}, {"pk": 2837831, "translation": "NET", "book": 18, "chapter": 10, "verse": 5, "text": "Are your days like the days of a mortal, or your years like the years of a mortal,", "comment": "tn The Hebrew has repeated here \u201clike the days of,\u201d but some scholars think that this was an accidental replacement of what should be here, namely, \u201clike the years of.\u201d D. J. A. Clines notes that such repetition is not uncommon in Job, but suggests that the change should be made for English style even if the text is not emended (Job [WBC], 221). This has been followed in the present translation.sn The question Job asks concerns the mode of life and not just the length of it (see Job 7:1). Humans spend their days and years watching each other and defending themselves. But there is also the implication that if God is so limited like humans he may not uncover Job\u2019s sins before he dies."}, {"pk": 2837832, "translation": "NET", "book": 18, "chapter": 10, "verse": 6, "text": "that you must search out my iniquity, and inquire about my sin,", "comment": "tn The imperfect verbs in this verse are best given modal nuances. Does God have such limitations that he must make such an investigation? H. H. Rowley observes that Job implies that God has not yet found the iniquity, or extracted a confession from him (Job [NCBC], 84).
tn The clause seems to go naturally with v. 4: do you have eyes of flesh\u2026that you have to investigate? For that reason some like Duhm would delete v. 5. But v. 5 adds to the premise: are you also like a human running out of time that you must try to find out my sin?"}, {"pk": 2837833, "translation": "NET", "book": 18, "chapter": 10, "verse": 7, "text": "although you know that I am not guilty, and that there is no one who can deliver out of your hand?", "comment": "tn Heb \u201cand there is no deliverer.\u201dsn The fact is that humans are the work of God\u2019s hands. They are helpless in the hand of God. But it is also unworthy of God to afflict his people.
tn Heb \u05e2\u05b7\u05dc\u05be\u05d3\u05bc\u05b7\u05e2\u05b0\u05ea\u05bc\u05b0\u05da\u05b8 (\u2019al da\u2019t\u00ffkha, \u201cupon your knowledge\u201d). The use of the preposition means basically \u201cin addition to your knowledge,\u201d or \u201cin spite of your knowledge,\u201d i.e., \u201cnotwithstanding\u201d or \u201calthough\u201d (see GKC 383 \u00a7119.aa, n. 2)."}, {"pk": 2837834, "translation": "NET", "book": 18, "chapter": 10, "verse": 8, "text": "\u201cYour hands have shaped me and made me, but now you destroy me completely.", "comment": "tn The verb in this part is a preterite with the vav (\u05d5) consecutive. However, here it has merely an external connection with the preceding perfects, so that in reality it presents an antithesis (see GKC 327 \u00a7111.e).
tn Heb \u201ctogether round about and you destroy me.\u201d The second half of this verse is very difficult. Most commentators follow the LXX and connect the first two words with the second colon as the MT accents indicate (NJPS, \u201cthen destroyed every part of me\u201d), rather than with the first colon (\u201cand made me complete,\u201d J. E. Hartley, Job [NICOT], 185). Instead of \u201ctogether\u201d some read \u201cafter.\u201d Others see in \u05e1\u05b8\u05d1\u05b4\u05d9\u05d1 (saviv) not so much an adjectival use but a verbal or adverbial use: \u201cyou turn and destroy\u201d or \u201cyou destroy utterly (all around).\u201d This makes more sense than \u201cturn.\u201d In addition, the verb form in the line is the preterite with vav consecutive; this may be another example of the transposition of the copula (see 4:6). For yet another option (\u201cYou have engulfed me about altogether\u201d), see R. Fuller, \u201cExodus 21:22: The Miscarriage Interpretation and the Personhood of the Fetus,\u201d JETS 37 (1994): 178.
tn The root \u05e2\u05b8\u05e6\u05b7\u05d1 (\u2019atsav) is linked by some to an Arabic word meaning \u201cto cut out, hew.\u201d The derived word \u05e2\u05b2\u05e6\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd (\u2019atsabbim) means \u201cidols.\u201d Whatever the precise meaning, the idea is that God formed or gave shape to mankind in creation."}, {"pk": 2837835, "translation": "NET", "book": 18, "chapter": 10, "verse": 9, "text": "Remember that you have made me as with the clay; will you return me to dust?", "comment": "tn The text has a conjunction: \u201cand to dust\u2026.\u201d
tn The preposition \u201clike\u201d creates a small tension here. So some ignore the preposition and read \u201cclay\u201d as an adverbial accusative of the material (GKC 371 \u00a7117.hh but cf. 379 \u00a7119.i with reference to beth essentiae: \u201cas it were, by clay\u201d). The NIV gets around the problem with a different meaning for the verb: \u201cyou molded me like clay.\u201d Some suggest the meaning was \u201cas [with] clay\u201d (in the same manner that we have \u201cas [in] the day of Midian\u201d [Isa 9:4])."}, {"pk": 2837836, "translation": "NET", "book": 18, "chapter": 10, "verse": 10, "text": "Did you not pour me out like milk, and curdle me like cheese?", "comment": "tn The verb \u05e0\u05b8\u05ea\u05b7\u05da\u05b0 (natakh) means \u201cto flow,\u201d and in the Hiphil, \u201cto cause to flow.\u201d
tn This verb \u05e7\u05b8\u05e4\u05b8\u05d0 (qafa\u2019) means \u201cto coagulate.\u201d In the Hiphil it means \u201cto stiffen; to congeal.\u201d
tn The verbs in v. 10 are prefixed conjugations; since the reference is to the womb, these would need to be classified as preterites. sn These verses figuratively describe the formation of the embryo in the womb."}, {"pk": 2837837, "translation": "NET", "book": 18, "chapter": 10, "verse": 11, "text": "You clothed me with skin and flesh and knit me together with bones and sinews.", "comment": "tn The skin and flesh form the exterior of the body and so the image of \u201cclothing\u201d is appropriate. Once again the verb is the prefixed conjugation, expressing what God did.
tn This verb is found only here (related nouns are common) and in the parallel passage of Ps 139:13. The word \u05e1\u05b8\u05db\u05b7\u05da\u05b0 (sakhakh), here a Poel prefixed conjugation (preterite), means \u201cto knit together.\u201d The implied comparison is that the bones and sinews form the tapestry of the person (compare other images of weaving the life)."}, {"pk": 2837838, "translation": "NET", "book": 18, "chapter": 10, "verse": 12, "text": "You gave me life and favor, and your intervention watched over my spirit.", "comment": "tn Heb \u201cyou made with me.\u201d
tn The noun \u05e4\u05bc\u05b0\u05e7\u05bb\u05b8\u05b8\u05d3\u05bc\u05d4 (p\u00ffquddah), originally translated \u201cvisitation,\u201d actually refers to any divine intervention for blessing on the life. Here it would include the care and overseeing of the life of Job. \u201cProvidence\u201d may be too general for the translation, but it is not far from the meaning of this line. The LXX has \u201cyour oversight.\u201d
tn E. Dhorme (Job, 150) suggests that the relation between these two words is like a hendiadys. In other words, \u201clife,\u201d which he says is made prominent by the shift of the copula, specifies the nature of the grace. He renders it \u201cthe favor of life.\u201d D. J. A. Clines at least acknowledges that the expression \u201cyou showed loyal love with me\u201d is primary. There are many other attempts to improve the translation of this unusual combination."}, {"pk": 2837839, "translation": "NET", "book": 18, "chapter": 10, "verse": 13, "text": "\u201cBut these things you have concealed in your heart; I know that this is with you:", "comment": "sn \u201cThese things\u201d refers to the affliction that God had brought on Job. They were concealed by God from the beginning.
sn The meaning of the line is that this was God\u2019s purpose all along. \u201cThese things\u201d and \u201cthis\u201d refer to the details that will now be given in the next few verses.
sn The contradiction between how God had provided for and cared for Job\u2019s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan."}, {"pk": 2837840, "translation": "NET", "book": 18, "chapter": 10, "verse": 14, "text": "If I sinned, then you would watch me and you would not acquit me of my iniquity."}, {"pk": 2837841, "translation": "NET", "book": 18, "chapter": 10, "verse": 15, "text": "If I am guilty, woe to me, and if I am innocent, I cannot lift my head; I am full of shame, and satiated with my affliction.", "comment": "sn The verbs \u201cguilty\u201d and \u201cinnocent\u201d are actually the verbs \u201cI am wicked,\u201d and \u201cI am righteous.\u201d
tn The last clause is difficult to fit into the verse. It translates easily enough: \u201cand see my affliction.\u201d Many commentators follow the suggestion of Geiger to read \u05e8\u05b0\u05d5\u05b6\u05d4 (r\u00ffveh, \u201cwatered with\u201d) instead of \u05e8\u05b0\u05d0\u05b5\u05d4 (r\u00ff\u2019eh, \u201csee\u201d). This could then be interpreted adjectivally and parallel to the preceding line: \u201csteeped/saturated with affliction.\u201d This would also delete the final yod as dittography (E. Dhorme, Job, 152). But D. J. A. Clines notes more recent interpretations that suggest the form in the text is an orthographic variant of raweh meaning \u201csatiated.\u201d This makes any emendation unnecessary (and in fact that idea of \u201csteeped\u201d was not helpful any way because it indicated imbibing rather than soaking). The NIV renders it \u201cand drowned in my affliction\u201d although footnoting the other possibility from the MT, \u201caware of my affliction\u201d (assuming the form could be adjectival). The LXX omits the last line.
tn The exclamation occurs only here and in Mic 7:1.
tn The expression \u05e9\u05c2\u05b0\u05d1\u05b7\u05e2 \u05e7\u05b8\u05dc\u05d5\u05b9\u05df (s\u00ffva\u2019 qalon) may be translated \u201cfull of shame.\u201d The expression literally means \u201csated of ignominy\u201d (or contempt [\u05e7\u05b7\u05dc\u05b7\u05dc, qalal]).
sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28) \u2013 like \u201chold your head high.\u201d In 11:15 the one who is at peace with God lifts his head (face)."}, {"pk": 2837842, "translation": "NET", "book": 18, "chapter": 10, "verse": 16, "text": "If I lift myself up, you hunt me as a fierce lion, and again you display your power against me.", "comment": "tn The form is the Hitpael of \u05e4\u05bc\u05b8\u05dc\u05b8\u05d0 (pala\u2019, \u201cto be wonderful; to be surpassing; to be extraordinary\u201d). Here in this stem it has the sense of \u201cmake oneself admirable, surpassing\u201d or \u201crender oneself powerful, glorious.\u201d The text is ironic; the word that described God\u2019s marvelous creation of Job is here used to describe God\u2019s awesome destruction of Job.
tn The MT has the 3rd person of the verb, \u201cand he lifts himself up.\u201d One might assume that the subject is \u201cmy head\u201d \u2013 but that is rather far removed from the verb. It appears that Job is talking about himself in some way. Some commentators simply emend the text to make it first person. This has the support of Targum Job, which would be expected since it would be interpreting the passage in its context (see D. M. Stec, \u201cThe Targum Rendering of WYG\u2019H in Job X 16,\u201d VT 34 [1984]: 367-8). Pope and Gordis make the word adjectival, modifying the subject: \u201cproudly you hunt me,\u201d but support is lacking. E. Dhorme thinks the line should be parallel to the two preceding it, and so suggests \u05d9\u05b8\u05d2\u05bc\u05b5\u05e2\u05b7 (yagea\u2019, \u201cexhausted\u201d) for \u05d9\u05b4\u05d2\u05b0\u05d0\u05b6\u05d4 (yig\u2019eh, \u201clift up\u201d). The contextual argument is that Job has said that he cannot raise his head, but if he were to do so, God would hunt him down. God could be taken as the subject of the verb if the text is using enallage (shifting of grammatical persons within a discourse) for dramatic effect. Perhaps the initial 3rd person was intended with respect within a legal context of witnesses and a complaint, but was switched to 2nd person for direct accusation.
sn There is some ambiguity here: Job could be the lion being hunted by God, or God could be hunting Job like a lion hunts its prey. The point of the line is clear in either case.
tn The text uses two verbs without a coordinating conjunction: \u201cthen you return, you display your power.\u201d This should be explained as a verbal hendiadys, the first verb serving adverbially in the clause (see further GKC 386-87 \u00a7120.g)."}, {"pk": 2837843, "translation": "NET", "book": 18, "chapter": 10, "verse": 17, "text": "You bring new witnesses against me, and increase your anger against me; relief troops come against me.", "comment": "tn The Hebrew simply says \u201cchanges and a host are with me.\u201d The \u201cchanges and a host\u201d is taken as a hendiadys, meaning relieving troops (relief troops of the army). The two words appear together again in 14:14, showing that emendation is to be avoided. The imagery depicts blow after blow from God \u2013 always fresh attacks.
tn The text has \u201cyou renew/increase your witnesses.\u201d This would probably mean Job\u2019s sufferings, which were witness to his sins. But some suggested a different word here, one that is cognate to Arabic \u2019adiya, \u201cto be an enemy; to be hostile\u201d: thus \u201cyou renew your hostility against me.\u201d Less convincing are suggestions that the word is cognate to Ugaritic \u201ctroops\u201d (see W. G. E. Watson, \u201cThe Metaphor in Job 10,17,\u201d Bib 63 [1982]: 255-57)."}, {"pk": 2837844, "translation": "NET", "book": 18, "chapter": 10, "verse": 18, "text": "\u201cWhy then did you bring me out from the womb? I should have died and no eye would have seen me!", "comment": "tn The two imperfect verbs in this section are used to stress regrets for something which did not happen (see GKC 317 \u00a7107.n)."}, {"pk": 2837845, "translation": "NET", "book": 18, "chapter": 10, "verse": 19, "text": "I should have been as though I had never existed; I should have been carried right from the womb to the grave!", "comment": "sn This means \u201cIf only I had never come into existence.\u201d"}, {"pk": 2837846, "translation": "NET", "book": 18, "chapter": 10, "verse": 20, "text": "Are not my days few? Cease, then, and leave me alone, that I may find a little comfort,", "comment": "tn Taking the form as the imperative with the \u05d5 (vav), the sentence follows the direct address to God (as in v. 18 as well as 7:16). This requires less changes. See the preceding note regarding the plausibility of the jussive. The point of the verse is clear in either reading \u2013 his life is short, and he wants the suffering to stop.
tn Heb \u201care not my days few; cease/let it cease\u2026.\u201d The versions have \u201cthe days of my life\u201d (reading \u05d9\u05b0\u05de\u05b5\u05d9 \u05d7\u05b6\u05dc\u05b0\u05d3\u05b4\u05d9 [y\u00ffme kheldi] instead of \u05d9\u05b8\u05de\u05b7\u05d9 \u05d5\u05b7\u05d7\u05b2\u05d3\u05b8\u05dc [yamay vakhadal]). Many commentators and the RSV, NAB, and NRSV accept this reading. The Kethib is an imperfect or jussive, \u201clet it cease/ it will cease.\u201d The Qere is more intelligible for some interpreters \u2013 \u201ccease\u201d (as in 7:16). For a discussion of the readings, see D. W. Thomas, \u201cSome Observations on the Hebrew Root hadal,\u201d VTSup 4 [1057]: 14). But the text is not impossible as it stands.
tn In the different suggestions for the line, the \u05d9 (yod) of this word is believed to belong to the preceding word making \u201cmy life.\u201d That would here leave an imperative rather than an imperfect. But if the Qere is read, then it would be an imperative anyway, and there would be no reason for the change.
tn Heb \u201cput from me,\u201d an expression found nowhere else. The Qere has a \u05d5 (vav) and not a \u05d9 (yod), forming an imperative rather than an imperfect. H. H. Rowley suggests that there is an ellipsis here, \u201chand\u201d needing to be supplied. Job wanted God to take his hand away from him. That is plausible, but difficult.
tn The verb \u05d1\u05bc\u05b8\u05dc\u05b7\u05d2 (balag) in the Hiphil means \u201cto have cheer [or joy]\u201d (see 7:27; Ps 39:14). The cohortative following the imperatives shows the purpose or result \u2013 \u201cin order that.\u201d"}, {"pk": 2837847, "translation": "NET", "book": 18, "chapter": 10, "verse": 21, "text": "before I depart, never to return, to the land of darkness and the deepest shadow,", "comment": "sn The verbs are simple, \u201cI go\u201d and \u201cI return\u201d; but Job clearly means before he dies. A translation of \u201cdepart\u201d comes closer to communicating this. The second verb may be given a potential imperfect translation to capture the point. The NIV offered more of an interpretive paraphrase: \u201cbefore I go to the place of no return.\u201d
tn See Job 3:5."}, {"pk": 2837848, "translation": "NET", "book": 18, "chapter": 10, "verse": 22, "text": "to the land of utter darkness, like the deepest darkness, and the deepest shadow and disorder, where even the light is like darkness.\u201d", "comment": "tn The Hebrew word literally means \u201cit shines\u201d; the feminine verb implies a subject like \u201cthe light\u201d (but see GKC 459 \u00a7144.c).
tn The verse multiplies images for the darkness in death. Several commentators omit \u201cas darkness, deep darkness\u201d (\u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05d0\u05b9\u05e4\u05b6\u05dc \u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea, k\u00ffmo \u2019ofel tsalmavet) as glosses on the rare word \u05e2\u05b5\u05d9\u05e4\u05b8\u05ea\u05b8\u05d4 (\u2019efatah, \u201cdarkness\u201d) drawn from v. 21 (see also RSV). The verse literally reads: \u201c[to the] land of darkness, like the deep darkness of the shadow of death, without any order, and the light is like the darkness.\u201d
tn The word \u05e1\u05b5\u05d3\u05b6\u05e8 (seder, \u201corder\u201d) occurs only here in the Bible. G. R. Driver found a new meaning in Arabic sadira, \u201cdazzled by the glare\u201d (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 76-77); this would mean \u201cwithout a ray of light.\u201d This is accepted by those who see chaos out of place in this line. But the word \u201corder\u201d is well-attested in later Hebrew (see J. Carmignac, \u201cPr\u00e9cisions aport\u00e9es au vocabulaire d\u2019h\u00e9breu biblique par La guerre des fils de lumi\u00e8re contre les fils de t\u00e9n\u00e8bres,\u201d VT 5 [1955]: 345-65)."}, {"pk": 2837849, "translation": "NET", "book": 18, "chapter": 11, "verse": 1, "text": "Then Zophar the Naamathite spoke up and said:", "comment": "sn Zophar begins with a strong rebuke of Job with a wish that God would speak (2-6); he then reflects for a few verses on the unsearchable wisdom of God (7-12); and finally, he advises Job that the way to restoration is repentance (13-20)."}, {"pk": 2837850, "translation": "NET", "book": 18, "chapter": 11, "verse": 2, "text": "\u201cShould not this abundance of words be answered, or should this talkative man be vindicated?", "comment": "tn The Niphal verb \u05d9\u05b5\u05e2\u05b8\u05e0\u05b6\u05d4 (ye\u2019aneh, \u201che answered\u201d) would normally require a personal subject, but \u201cabundance\u201d functions as the subject in this sentence. The nuance of the imperfect is obligatory.
tn The word is supplied here also for clarification.
tn The bound construction \u201cman of lips\u201d means \u201ca boaster\u201d or \u201cproud talker\u201d (attributive genitive; and see GKC 417 \u00a7128.t). Zophar is saying that Job pours out this stream of words, but he is still not right.
tn The word is literally \u201cbe right, righteous.\u201d The idea of being right has appeared before for this word (cf. 9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all.
tc The LXX, Targum Job, Symmachus, and Vulgate all assume that the vocalization of \u05e8\u05b9\u05d1 (rov, \u201cabundance\u201d) should be \u05e8\u05b7\u05d1 (rav, \u201cgreat\u201d): \u201cgreat of words.\u201d This would then mean \u201cone who is abundant of words,\u201d meaning, \u201ca man of many words,\u201d and make a closer parallel to the second half. But the MT makes good sense as it stands.tn There is no article or demonstrative with the word; it has been added here simply to make a smoother connection between the chapters."}, {"pk": 2837851, "translation": "NET", "book": 18, "chapter": 11, "verse": 3, "text": "Will your idle talk reduce people to silence, and will no one rebuke you when you mock?", "comment": "tn The verb \u05d7\u05b8\u05e8\u05b7\u05e9\u05c1 (kharash) in the Hiphil means \u201cto silence\u201d (41:4); here it functions in a causative sense, \u201creduce to silence.\u201d
tn The form \u05de\u05b7\u05db\u05b0\u05dc\u05b4\u05dd (makhlim, \u201chumiliating, mocking\u201d) is the Hiphil participle. The verb \u05db\u05bc\u05b8\u05dc\u05b7\u05dd (kalam) has the meaning \u201ccover with shame, insult\u201d (Job 20:3).
tn The construction shows the participle to be in the circumstantial clause: \u201cwill you mock \u2013 and [with] no one rebuking.\u201d
tn The word means \u201cchatter, pratings, boastings\u201d (see Isa 16:6; Jer 48:30)."}, {"pk": 2837852, "translation": "NET", "book": 18, "chapter": 11, "verse": 4, "text": "For you have said, \u2018My teaching is flawless, and I am pure in your sight.\u2019", "comment": "tn The word translated \u201cteaching\u201d is related etymologically to the Hebrew word \u201creceive,\u201d but that does not restrict the teaching to what is received."}, {"pk": 2837853, "translation": "NET", "book": 18, "chapter": 11, "verse": 5, "text": "But if only God would speak, if only he would open his lips against you,", "comment": "sn Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge.
tn The wish formula \u05de\u05b4\u05d9\u05be\u05d9\u05b4\u05ea\u05bc\u05b5\u05df (mi yitten, \u201cwho will give\u201d; see GKC 477 \u00a7151.b) is followed here by an infinitive (Exod 16:3; 2 Sam 19:1)."}, {"pk": 2837854, "translation": "NET", "book": 18, "chapter": 11, "verse": 6, "text": "and reveal to you the secrets of wisdom \u2014 for true wisdom has two sides \u2014 so that you would know that God has forgiven some of your sins.", "comment": "tn Heb \u201cGod causes to be forgotten for you part of your iniquity.\u201d The meaning is that God was exacting less punishment from Job than Job deserved, for Job could not remember all his sins. This statement is fitting for Zophar, who is the cruelest of Job\u2019s friends (see H. H. Rowley, Job [NCBC], 88). Others in an attempt to improve the text make too many unwarranted changes. Some would read \u05d9\u05b4\u05e9\u05c1\u05b0\u05d0\u05b8\u05dc\u05b0\u05da\u05b8 (yish\u2019alkha, \u201che asks of you\u201d) instead of \u05d9\u05b7\u05e9\u05c2\u05bc\u05b6\u05d4 \u05dc\u05b0\u05da\u05b8 (yasseh l\u00ffka, \u201che causes to be forgotten for you\u201d). This would mean that God demands an account of Job\u2019s sin. But, as D. J. A. Clines says, this change is weak and needless (Job [WBC], 254-55).
tn The verb is the imperative with a \u05d5 (vav). Following the jussive, this clause would be subordinated to the preceding (see GKC 325 \u00a7110.i).
tn The text seems to be saying \u201cthat it [wisdom] is double in understanding.\u201d The point is that it is different than Job conceived it \u2013 it far exceeded all perception. But some commentators have thought this still too difficult, and so have replaced the word \u05db\u05b4\u05e4\u05b0\u05dc\u05b7\u05d9\u05b4\u05dd (khiflayim, \u201ctwo sides\u201d) with \u05db\u05b4\u05e4\u05b0\u05dc\u05b8\u05d0\u05b4\u05d9\u05dd (khifla\u2019im, \u201clike wonders,\u201d or, more simply, \u201cwonders\u201d without the preposition). But it is still a little strange to talk about God\u2019s wisdom being like wonders. Others have had more radical changes in the text; J. J. Slotki has \u201cfor sound wisdom is his. And know that double [punishment] shall God exact of you\u201d (\u201cJob 11:6,\u201d VT 35 [1985]: 229-30)."}, {"pk": 2837855, "translation": "NET", "book": 18, "chapter": 11, "verse": 7, "text": "\u201cCan you discover the essence of God? Can you find out the perfection of the Almighty?", "comment": "tn The abstract \u05ea\u05bc\u05b7\u05db\u05b0\u05dc\u05b4\u05d9\u05ea (takhlit) from \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah, \u201cto be complete; to be perfect\u201d) may mean the end or limit of something, perhaps to perfection. So the NIV has \u201ccan you probe the limits of the Almighty?\u201d The LXX has: \u201chave you come to the end of that which the Almighty has made?\u201d
tn The word means \u201csearch; investigation\u201d; but it here means what is discovered in the search (so a metonymy of cause for the effect).
tn The verb is \u05de\u05b8\u05e6\u05b8\u05d0 (matsa\u2019, \u201cto find; to discover\u201d). Here it should be given the nuance of potential imperfect. And, in the rhetorical question it is affirming that Job cannot find out the essence of God.
tn The same verb is now found in the second half of the verse, with a slightly different sense \u2013 \u201cattain, reach.\u201d A. R. Ceresko notes this as an example of antanaclasis (repetition of a word with a lightly different sense \u2013 \u201cfind/attain\u201d). See \u201cThe Function of Antanaclasis in Hebrew Poetry,\u201d CBQ 44 (1982): 560-61."}, {"pk": 2837856, "translation": "NET", "book": 18, "chapter": 11, "verse": 8, "text": "It is higher than the heavens \u2014 what can you do? It is deeper than Sheol \u2014 what can you know?", "comment": "tn The Hebrew says \u201cheights of heaven, what can you do?\u201d A. B. Davidson suggested this was an exclamation and should be left that way. But most commentators will repoint \u05d2\u05bc\u05b8\u05d1\u05b0\u05d4\u05b5\u05d9 \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (govhe shamayim, \u201cheights of heaven\u201d) to \u05d2\u05bc\u05b0\u05d1\u05b9\u05d4\u05b8\u05d4 \u05de\u05b4\u05e9\u05c1\u05bc\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (g\u00ffvohah mishamayim, \u201chigher than the heavens\u201d) to match the parallel expression. The LXX may have rearranged the text: \u201cheaven is high.\u201d
tn Or \u201cdeeper than hell.\u201d The word \u201cSheol\u201d always poses problems for translation. Here because it is the opposite of heaven in this merism, \u201chell\u201d would be a legitimate translation. It refers to the realm of the dead \u2013 the grave and beyond. The language is excessive; but the point is that God\u2019s wisdom is immeasurable \u2013 and Job is powerless before it."}, {"pk": 2837857, "translation": "NET", "book": 18, "chapter": 11, "verse": 9, "text": "Its measure is longer than the earth, and broader than the sea."}, {"pk": 2837858, "translation": "NET", "book": 18, "chapter": 11, "verse": 10, "text": "If he comes by and confines you and convenes a court, then who can prevent him?", "comment": "tn The verb \u05d9\u05b7\u05d7\u05b2\u05dc\u05b9\u05e3 (yakhalof) is literally \u201cpasses by/through\u201d (NIV \u201ccomes along\u201d in the sense of \u201cif it should so happen\u201d). Many accept the emendation to \u05d9\u05b7\u05d7\u05b0\u05ea\u05bc\u05b9\u05e3 (yakhtof, \u201che seizes,\u201d cf. Gordis, Driver), but there is not much support for these.
tn The verb is the Hiphil of \u05e1\u05b8\u05d2\u05b7\u05e8 (sagar, \u201cto close; to shut\u201d) and so here in this context it probably means something like \u201cto shut in; to confine.\u201d But this is a difficult meaning, and the sentence is cryptic. E. Dhorme (Job, 162) thinks this word and the next have to be antithetical, and so he suggests from a meaning \u201cto keep confined\u201d the idea of keeping a matter secret; and with the next verb, \u201cto convene an assembly,\u201d he offers \u201cto divulge it.\u201d
tn The pronoun \u201cyou\u201d is not in the Hebrew text but has been supplied in the translation.
tn The denominative Hiphil of \u05e7\u05b8\u05d4\u05b8\u05dc (qahal, \u201can assembly\u201d) has the idea of \u201cto convene an assembly.\u201d In this context there would be the legal sense of convening a court, i.e., calling Job to account (D. J. A. Clines, Job [WBC], 255). See E. Ullendorff, \u201cThe Meaning of QHLT,\u201d VT 12 (1962): 215; he defines the verb also as \u201cargue, rebuke.\u201d
tn The verb means \u201cturn him back.\u201d Zophar uses Job\u2019s own words (see 9:12)."}, {"pk": 2837859, "translation": "NET", "book": 18, "chapter": 11, "verse": 11, "text": "For he knows deceitful men; when he sees evil, will he not consider it?", "comment": "tn E. Dhorme (Job, 162) reads the prepositional phrase \u201cto him\u201d rather than the negative; he translates the line as \u201che sees iniquity and observes it closely.\u201d
tn Some commentators do not take this last clause as a question, but simply as a statement, namely, that when God sees evil he does not need to ponder or consider it \u2013 he knows it instantly. In that case it would be a circumstantial clause: \u201cwithout considering it.\u201d D. J. A. Clines lists quite an array of other interpretations for the line (Job [WBC], 255); for example, \u201cand he is himself unobserved\u201d; taking the word \u05dc\u05b9\u05d0 (lo\u2019) as an emphatic; taking the negative as a noun, \u201cconsidering them as nothing\u201d; and others that change the verb to \u201cthey do not understand it.\u201d But none of these are compelling; they offer no major improvement.
tn The pronoun is emphatic implying that Zophar indicates that God indeed knows Job\u2019s sin even if Job does not.
tn The expression is literally \u201cmen of emptiness\u201d (see Ps 26:4). These are false men, for \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (shav\u00ff\u2019) can mean \u201cvain, empty, or false, deceitful.\u201d"}, {"pk": 2837860, "translation": "NET", "book": 18, "chapter": 11, "verse": 12, "text": "But an empty man will become wise, when a wild donkey\u2019s colt is born a human being.", "comment": "tn As A. B. Davidson (Job, 84) says, the one thing will happen when the other happens \u2013 which is never. The word \u201cempty\u201d \u05e0\u05b8\u05d1\u05d5\u05bc\u05d1 (navuv) means \u201chollow; witless,\u201d and \u201cbecome wise\u201d (\u05d9\u05b4\u05dc\u05bc\u05b8\u05d1\u05b5\u05d1, yillavev) is \u201cwill get heart\u201d (not to \u201clack heart\u201d as Driver suggested\u201d). Many commentators do not like the last line of the verse, and so offer even more emendations. E. F. Sutcliffe wanted to change \u05e4\u05bc\u05b6\u05e8\u05b6\u05d0 (pere\u2019, \u201cdonkey\u201d) to \u05e4\u05bc\u05b6\u05e8\u05b6\u05d3 (pered, \u201cstallion\u201d), rendering \u201ca witless wight may get wit when a mule is born a stallion\u201d (\u201cNotes on Job, textual and exegetical,\u201d Bib 30 [1949]: 70-71); and others approached the verse by changing the verb from \u05d9\u05b4\u05d5\u05bc\u05b8\u05dc\u05b5\u05d3 (yivvaled, \u201cis born\u201d) to \u05d9\u05b4\u05dc\u05bc\u05b8\u05de\u05b5\u05d3 (yillamed, \u201cis taught\u201d), resulting in \u201ca hollow man may get understanding, and a wild donkey\u2019s colt may be taught [= tamed]\u201d (cf. NAB)."}, {"pk": 2837861, "translation": "NET", "book": 18, "chapter": 11, "verse": 13, "text": "\u201cAs for you, if you prove faithful, and if you stretch out your hands toward him,", "comment": "sn This is the posture of prayer (see Isa 1:15). The expression means \u201cspread out your palms,\u201d probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.
tn The pronoun is emphatic, designed to put Job in a different class than the hollow men \u2013 at least to raise the possibility of his being in a different class.
tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of \u201cif\u201d clauses will continue through these verses until v. 15.
tn The Hebrew uses the perfect of \u05db\u05bc\u05d5\u05bc\u05df (kun, \u201cestablish\u201d) with the object \u201cyour heart.\u201d The verb can be translated \u201cprepare, fix, make firm\u201d your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense \u2013 if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views."}, {"pk": 2837862, "translation": "NET", "book": 18, "chapter": 11, "verse": 14, "text": "if iniquity is in your hand \u2014 put it far away, and do not let evil reside in your tents.", "comment": "tn Many commentators follow the Vulgate and read the line \u201cif you put away the sin that is in your hand.\u201d They do this because the imperative comes between the protasis (v. 13) and the apodosis (v. 15) and does not appear to be clearly part of the protasis. The idea is close to the MT, but the MT is much more forceful \u2013 if you find sin in your hand, get rid of it.
tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis, because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256)."}, {"pk": 2837863, "translation": "NET", "book": 18, "chapter": 11, "verse": 15, "text": "For then you will lift up your face without blemish; you will be securely established and will not fear.", "comment": "tn The absolute certainty of the statement is communicated with the addition of \u05db\u05bc\u05b4\u05d9 (ki) (see GKC 498 \u00a7159.ee).
tn The form \u05de\u05bb\u05e6\u05b8\u05e7 (mutsaq) is a Hophal participle from \u05d9\u05b8\u05e6\u05b7\u05e7 (yatsaq, \u201cto pour\u201d). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The LXX reads the verse, \u201cfor thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.\u201d
tn The word \u201clift up\u201d is chosen to recall Job\u2019s statement that he could not lift up his head (10:15); and the words \u201cwithout spot\u201d recall his words \u201cfilled with shame.\u201d The sentence here says that he will lift up his face in innocence and show no signs of God\u2019s anger on him.
tn For this use of the preposition \u05de\u05b4\u05df (min) see GKC 382 \u00a7119.w."}, {"pk": 2837864, "translation": "NET", "book": 18, "chapter": 11, "verse": 16, "text": "For you will forget your trouble; you will remember it like water that has flowed away.", "comment": "tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying \u201cwater.\u201d
tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.
sn It is interesting to note in the book that the resolution of Job\u2019s trouble did not come in the way that Zophar prescribed it."}, {"pk": 2837865, "translation": "NET", "book": 18, "chapter": 11, "verse": 17, "text": "And life will be brighter than the noonday; though there be darkness, it will be like the morning.", "comment": "tn Some translations add the pronoun to make it specifically related to Job (\u201cyour life\u201d), but this is not necessary. The word used here has the nuance of lasting life.
tn The form in the MT is the 3fsg imperfect verb, \u201c[though] it be dark.\u201d Most commentators revocalize the word to make it a noun (\u05ea\u05bc\u05b0\u05e2\u05bb\u05e4\u05b8\u05d4, t\u00ff\u2019ufah), giving the meaning \u201cthe darkness [of your life] will be like the morning.\u201d The contrast is with Job 10:22; here the darkness will shine like the morning.
tn Heb \u201cand more than the noonday life will arise.\u201d The present translation is an interpretation in the context. The connotation of \u201carise\u201d in comparison with the noonday, and in contrast with the darkness, supports the interpretation."}, {"pk": 2837866, "translation": "NET", "book": 18, "chapter": 11, "verse": 18, "text": "And you will be secure, because there is hope; you will be protected and will take your rest in safety.", "comment": "tn The Hebrew verb means \u201cto dig\u201d; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of \u201csearch,\u201d suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, \u201cto protect\u201d and repointing it to \u05d5\u05b0\u05d7\u05bb\u05e4\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8 (v\u00ffkhufarta, \u201cyou will be protected\u201d). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257)."}, {"pk": 2837867, "translation": "NET", "book": 18, "chapter": 11, "verse": 19, "text": "You will lie down with no one to make you afraid, and many will seek your favor.", "comment": "tn The clause that reads \u201cand there is no one making you afraid,\u201d is functioning circumstantially here (see 5:4; 10:7).
tn Heb \u201cthey will stroke your face,\u201d a picture drawn from the domestic scene of a child stroking the face of the parent. The verb is a Piel, meaning \u201cstroke, make soft.\u201d It is used in the Bible of seeking favor from God (supplication); but it may on the human level also mean seeking to sway people by flattery. See further D. R. Ap-Thomas, \u201cNotes on Some Terms Relating to Prayer,\u201d VT 6 (1956): 225-41."}, {"pk": 2837868, "translation": "NET", "book": 18, "chapter": 11, "verse": 20, "text": "But the eyes of the wicked fail, and escape eludes them; their one hope is to breathe their last.\u201d", "comment": "tn The verb \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah) means \u201cto fail, cease, fade away.\u201d The fading of the eyes, i.e., loss of sight, loss of life\u2019s vitality, indicates imminent death.
tn The word is to be interpreted as a metonymy; it represents what is hoped for.
tn Heb a \u201cplace of escape\u201d (with this noun pattern). There is no place to escape to because they all perish.
tn Heb \u201cthe breathing out of the soul\u201d; cf. KJV, ASV \u201cthe giving up of the ghost.\u201d The line is simply saying that the brightest hope that the wicked have is death."}, {"pk": 2837869, "translation": "NET", "book": 18, "chapter": 12, "verse": 1, "text": "Then Job answered:", "comment": "sn This long speech of Job falls into three parts: in 12:2\u201325 Job expresses his resentment at his friends\u2019 attitude of superiority and acknowledges the wisdom of God; then, in 13:1\u201328 Job expresses his determination to reason with God, expresses his scorn for his friends\u2019 advice, and demands to know what his sins are; and finally, in 14:1\u201322 Job laments the brevity of life and the finality of death."}, {"pk": 2837870, "translation": "NET", "book": 18, "chapter": 12, "verse": 2, "text": "\u201cWithout a doubt you are the people, and wisdom will die with you.", "comment": "sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it.
tn The expression \u201cyou are the people\u201d is a way of saying that the friends hold the popular opinion \u2013 they represent it. The line is sarcastic. Commentators do not think the parallelism is served well by this, and so offer changes for \u201cpeople.\u201d Some have suggested \u201cyou are complete\u201d (based on Arabic), \u201cyou are the strong one\u201d (based on Ugaritic), etc. J. A. Davies tried to solve the difficulty by making the second clause in the verse a paratactic relative clause: \u201cyou are the people with whom wisdom will die\u201d (\u201cNote on Job 12:2,\u201d VT 25 [1975]: 670-71)."}, {"pk": 2837871, "translation": "NET", "book": 18, "chapter": 12, "verse": 3, "text": "I also have understanding as well as you; I am not inferior to you. Who does not know such things as these?", "comment": "tn Because this line is repeated in 13:2, many commentators delete it from this verse (as does the LXX). The Syriac translates \u05e0\u05b9\u05e4\u05b5\u05dc (nofel) as \u201clittle,\u201d and the Vulgate \u201cinferior.\u201d Job is saying that he does not fall behind them in understanding.
tn The word is literally \u201cheart,\u201d meaning a mind or understanding.
tn Heb \u201cWith whom are not such things as these?\u201d The point is that everyone knows the things that these friends have been saying \u2013 they are commonplace."}, {"pk": 2837872, "translation": "NET", "book": 18, "chapter": 12, "verse": 4, "text": "I am a laughingstock to my friends, I, who called on God and whom he answered \u2014 a righteous and blameless man is a laughingstock!", "comment": "tn Heb \u201chis friend.\u201d A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, \u201cto my friends.\u201d
tn Some are troubled by the disharmony with \u201cI am\u201d and \u201cto his friend.\u201d Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to \u201che is,\u201d which was not very compelling. C. D. Isbell argued that \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 (\u2019ehyeh, \u201cI am\u201d) is an orthographic variant of \u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 (yihyeh, \u201che will\u201d) \u2013 \u201ca person who does not know these things would be a laughingstock\u201d (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like \u201c(One that is) a mockery to his friend I am to be.\u201d
tn The word simply means \u201claughter\u201d; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one \u201claughter\u201d to the next, eliminating everything in between, presumably due to haplography.
tn Heb \u201cone calling to God and he answered him.\u201d H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.
tn The two words, \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (tsadiq tamim), could be understood as a hendiadys (= \u201cblamelessly just\u201d) following W. G. E. Watson (Classical Hebrew Poetry, 327)."}, {"pk": 2837873, "translation": "NET", "book": 18, "chapter": 12, "verse": 5, "text": "For calamity, there is derision (according to the ideas of the fortunate ) \u2014 a fate for those whose feet slip!", "comment": "tn The noun \u05e2\u05b7\u05e9\u05c1\u05b0\u05ea\u05bc\u05d5\u05bc\u05ea (\u2019ashtut, preferably \u05e2\u05b7\u05e9\u05c1\u05b0\u05ea\u05bc\u05d5\u05b9\u05ea, \u2019ashtot) is an abstract noun from \u05e2\u05b8\u05e9\u05c1\u05b7\u05ea (\u2019ashat, \u201cto think\u201d). The word \u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b8\u05df (sha\u2019anan) means \u201ceasy in mind, carefree,\u201d and \u201chappy.\u201d
tn The first word, \u05dc\u05b7\u05e4\u05bc\u05b4\u05d9\u05d3 (lapid), could be rendered \u201ca torch of scorn,\u201d but this gives no satisfying meaning. The \u05dc (lamed) is often taken as an otiose letter, and the noun \u05e4\u05bc\u05b4\u05d9\u05d3 (pid) is \u201cmisfortune, calamity\u201d (cf. Job 30:24; 31:29).
tn The form has traditionally been taken to mean \u201cis ready\u201d from the verb \u05db\u05bc\u05d5\u05bc\u05df (kun, \u201cis fixed, sure\u201d). But many commentators look for a word parallel to \u201ccalamity.\u201d So the suggestion has been put forward that \u05e0\u05b8\u05db\u05d5\u05b9\u05df (nakhon) be taken as a noun from \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah, \u201cstrike, smite\u201d): \u201ca blow\u201d (Schultens, Dhorme, Gordis), \u201cthrust\u201d or \u201ckick\u201d (HALOT 698 s.v. I \u05e0\u05b8\u05db\u05d5\u05b9\u05df)."}, {"pk": 2837874, "translation": "NET", "book": 18, "chapter": 12, "verse": 6, "text": "But the tents of robbers are peaceful, and those who provoke God are confident \u2014 who carry their god in their hands.", "comment": "tn The verse gives the other side of the coin now, the fact that the wicked prosper.
tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).
sn The line is perhaps best understood as describing one who thinks he is invested with the power of God."}, {"pk": 2837875, "translation": "NET", "book": 18, "chapter": 12, "verse": 7, "text": "\u201cBut now, ask the animals and they will teach you, or the birds of the sky and they will tell you.", "comment": "tn The singular verb is used here with the plural collective subject (see GKC 464 \u00a7145.k)."}, {"pk": 2837876, "translation": "NET", "book": 18, "chapter": 12, "verse": 8, "text": "Or speak to the earth and it will teach you, or let the fish of the sea declare to you.", "comment": "tn The word in the MT means \u201cto complain,\u201d not simply \u201cto speak,\u201d and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles \u2013 totally different words (cf. NAB, \u201creptiles\u201d). The RSV and NRSV have here the word \u201cplants\u201d (see 30:4, 7; and Gen 21:15).
tn A. B. Davidson (Job, 90) offers a solution by taking \u201cearth\u201d to mean all the lower forms of life that teem in the earth (a metonymy of subject)."}, {"pk": 2837877, "translation": "NET", "book": 18, "chapter": 12, "verse": 9, "text": "Which of all these does not know that the hand of the LORD has done this,", "comment": "sn The expression \u201chas done this\u201d probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.
tn This line could also be translated \u201cby all these,\u201d meaning \u201cwho is not instructed by nature?\u201d (H. H. Rowley, Job [NCBC], 93). But D. J. A. Clines points out that the verses have presented the animals as having knowledge and communicating it, so the former reading would be best (Job [WBC], 279).
tc Some commentators have trouble with the name \u201cYahweh\u201d in this verse, which is not the pattern in the poetic section of Job. Three mss of Kennicott and two of de Rossi have \u201cGod.\u201d If this is so the reminiscence of Isaiah 41:20 led the copyist to introduce the tetragrammaton. But one could argue equally that the few mss with \u201cGod\u201d were the copyists\u2019 attempt to correct the text in accord with usage elsewhere."}, {"pk": 2837878, "translation": "NET", "book": 18, "chapter": 12, "verse": 10, "text": "in whose hand is the life of every creature and the breath of all the human race.", "comment": "tn The two words \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) and \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) are synonymous in general. They could be translated \u201csoul\u201d and \u201cspirit,\u201d but \u201csoul\u201d is not precise for \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh), and so \u201clife\u201d is to be preferred. Since that is the case for the first half of the verse, \u201cbreath\u201d will be preferable in the second part.
tn Human life is made of \u201cflesh\u201d and \u201cspirit.\u201d So here the line reads \u201cand the spirit of all flesh of man.\u201d If the text had simply said \u201call flesh,\u201d that would have applied to all flesh in which there is the breath of life (see Gen 6:17; 7:15). But to limit this to human beings requires the qualification with \u201cman.\u201d
tn The construction with the relative clause includes a resumptive pronoun referring to God: \u201cwho in his hand\u201d = \u201cin whose hand.\u201d"}, {"pk": 2837879, "translation": "NET", "book": 18, "chapter": 12, "verse": 11, "text": "Does not the ear test words, as the tongue tastes food?", "comment": "tn The \u05d5 (vav) introduces the comparison here (see 5:7; 11:12); see GKC 499 \u00a7161.a.
tn Heb \u201cthe palate.\u201d
tn The final preposition with its suffix is to be understood as a pleonastic dativus ethicus and not translated (see GKC 439 \u00a7135.i).sn In the rest of the chapter Job turns his attention away from creation to the wisdom of ancient men. In Job 13:1 when Job looks back to this part, he refers to both the eye and the ear. In vv. 13\u201325 Job refers to many catastrophes which he could not have seen, but must have heard about."}, {"pk": 2837880, "translation": "NET", "book": 18, "chapter": 12, "verse": 12, "text": "Is not wisdom found among the aged? Does not long life bring understanding?", "comment": "tn The statement in the Hebrew Bible simply has \u201camong the aged \u2013 wisdom.\u201d Since this seems to be more the idea of the friends than of Job, scholars have variously tried to rearrange it. Some have proposed that Job is citing his friends: \u201cWith the old men, you say, is wisdom\u201d (Budde, Gray, Hitzig). Others have simply made it a question (Weiser). But others take \u05dc\u05b9\u05d0 (lo\u2019) from the previous verse and make it the negative here, to say, \u201cwisdom is not\u2026.\u201d But Job will draw on the wisdom of the aged, only with discernment, for ultimately all wisdom is with God."}, {"pk": 2837881, "translation": "NET", "book": 18, "chapter": 12, "verse": 13, "text": "\u201cWith God are wisdom and power; counsel and understanding are his.", "comment": "sn A. B. Davidson (Job, 91) says, \u201cThese attributes of God\u2019s [sic] confound and bring to nought everything bearing the same name among men.\u201d
tn Heb \u201chim\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2837882, "translation": "NET", "book": 18, "chapter": 12, "verse": 14, "text": "If he tears down, it cannot be rebuilt; if he imprisons a person, there is no escape.", "comment": "tn The verse employs antithetical ideas: \u201ctear down\u201d and \u201cbuild up,\u201d \u201cimprison\u201d and \u201cescape.\u201d The Niphal verbs in the sentences are potential imperfects. All of this is to say that humans cannot reverse the will of God.
tn The use of \u05d4\u05b5\u05df (hen, equivalent to \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh, \u201cbehold\u201d) introduces a hypothetical condition."}, {"pk": 2837883, "translation": "NET", "book": 18, "chapter": 12, "verse": 15, "text": "If he holds back the waters, then they dry up; if he releases them, they destroy the land.", "comment": "tc The LXX has a clarification: \u201che will dry the earth.\u201d
tn The verb \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 (hafakh) means \u201cto overthrow; to destroy; to overwhelm.\u201d It was used in Job 9:5 for \u201coverturning\u201d mountains. The word is used in Genesis for the destruction of Sodom.
sn The verse is focusing on the two extremes of drought and flood. Both are described as being under the power of God."}, {"pk": 2837884, "translation": "NET", "book": 18, "chapter": 12, "verse": 16, "text": "With him are strength and prudence; both the one who goes astray and the one who misleads are his.", "comment": "tn The word \u05ea\u05bc\u05d5\u05bc\u05e9\u05c1\u05b4\u05d9\u05bc\u05b8\u05d4 (tushiyyah) is here rendered \u201cprudence.\u201d Some object that God\u2019s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God\u2019s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success.
tn The Hebrew text uses a wordplay here: \u05e9\u05c1\u05b9\u05d2\u05b5\u05d2 (shogeg) is \u201cthe one going astray,\u201d i.e., the one who is unable to guard and guide his life. The second word is \u05de\u05b7\u05e9\u05c1\u05b0\u05d2\u05bc\u05b6\u05d4 (mashgeh), from a different but historically related root \u05e9\u05c1\u05b8\u05d2\u05b8\u05d4 (shagah), which here in the Hiphil means \u201cthe one who misleads, causes to go astray.\u201d These two words are designed to include everybody \u2013 all are under the wisdom of God."}, {"pk": 2837885, "translation": "NET", "book": 18, "chapter": 12, "verse": 17, "text": "He leads counselors away stripped and makes judges into fools.", "comment": "tn The personal pronoun normally present as the subject of the participle is frequently omitted (see GKC 381 \u00a7119.s).
tn The word \u05e9\u05c1\u05d5\u05b9\u05dc\u05b8\u05dc (sholal), from the root \u05e9\u05c1\u05b8\u05dc\u05b7\u05dc (shalal, \u201cto plunder; to strip\u201d), is an adjective expressing the state (and is in the singular, as if to say, \u201cin the state of one naked\u201d [GKC 375 \u00a7118.o]). The word is found in military contexts (see Mic 1:8). It refers to the carrying away of people in nakedness and shame by enemies who plunder (see also Isa 8:1\u20134). They will go away as slaves and captives, deprived of their outer garments. Some (cf. NAB) suggest \u201cbarefoot,\u201d based on the LXX of Mic 1:8; but the meaning of that is uncertain. G. R. Driver wanted to derive the word from an Arabic root \u201cto be mad; to be giddy,\u201d forming a better parallel.
tn Some translate this \u201cmakes mad\u201d as in Isa 44:25, but this gives the wrong connotation today; more likely God shows them to be fools.
sn The judges, like the counselors, are nobles in the cities. God may reverse their lot, either by captivity or by shame, and they cannot resist his power.
tn GKC 361-62 \u00a7116.x notes that almost as a rule a participle beginning a sentence is continued with a finite verb with or without a \u05d5 (vav). Here the participle (\u201cleads\u201d) is followed by an imperfect (\u201cmakes fools\u201d) after a \u05d5 (vav)."}, {"pk": 2837886, "translation": "NET", "book": 18, "chapter": 12, "verse": 18, "text": "He loosens the bonds of kings and binds a loincloth around their waist.", "comment": "tn Some commentators want to change \u05d0\u05b5\u05d6\u05d5\u05b9\u05e8 (\u2019ezor, \u201cgirdle\u201d) to \u05d0\u05b5\u05e1\u05d5\u05bc\u05e8 (\u2019esur, \u201cbond\u201d) because binding the loins with a girdle was an expression for strength. But H. H. Rowley notes that binding the king\u2019s loins this way would mean so that he would do servitude, menial tasks. Such a reference would certainly indicate troubled times.
tc There is a potential textual difficulty here. The MT has \u05de\u05d5\u05bc\u05e1\u05b7\u05e8 (musar, \u201cdiscipline\u201d), which might have replaced \u05de\u05d5\u05b9\u05e1\u05b5\u05e8 (moser, \u201cbond, chain\u201d) from \u05d0\u05b8\u05e1\u05b7\u05e8 (\u2019asar, \u201cto bind\u201d). Or \u05de\u05d5\u05bc\u05e1\u05b7\u05e8 might be an unusual form of \u05d0\u05b8\u05e1\u05b7\u05e8 (an option noted in HALOT 557 s.v. *\u05de\u05d5\u05b9\u05e1\u05b5\u05e8). The line is saying that if the kings are bound, God can set them free, and in the second half, if they are free, he can bind them. Others take the view that this word \u201cbond\u201d refers to the power kings have over others, meaning that God can reduce kings to slavery.
tn The verb may be classified as a gnomic perfect, or possibly a potential perfect \u2013 \u201che can loosen.\u201d The Piel means \u201cto untie; to unbind\u201d (Job 30:11; 38:31; 39:5)."}, {"pk": 2837887, "translation": "NET", "book": 18, "chapter": 12, "verse": 19, "text": "He leads priests away stripped and overthrows the potentates.", "comment": "tn The original meaning of \u05d0\u05b5\u05d9\u05ea\u05b8\u05df (\u2019eytan) is \u201cperpetual.\u201d It is usually an epithet for a torrent that is always flowing. It carries the connotations of permanence and stability; here applied to people in society, it refers to one whose power and influence does not change. These are the pillars of society.
tn The verb has to be defined by its context: it can mean \u201cfalsify\u201d (Exod 23:8), \u201cmake tortuous\u201d (Prov 19:3), or \u201cplunge\u201d into misfortune (Prov 21:12). God overthrows those who seem to be solid.
tn Except for \u201cpriests,\u201d the phraseology is identical to v. 17a."}, {"pk": 2837888, "translation": "NET", "book": 18, "chapter": 12, "verse": 20, "text": "He deprives the trusted advisers of speech and takes away the discernment of elders.", "comment": "tn Heb \u201ctaste,\u201d meaning \u201copinion\u201d or \u201cdecision.\u201d
tn The Hebrew \u05e0\u05b6\u05d0\u05b1\u05de\u05b8\u05e0\u05b4\u05d9\u05dd (ne\u2019emanim) is the Niphal participle; it is often translated \u201cthe faithful\u201d in the Bible. The Rabbis rather fancifully took the word from \u05e0\u05b0\u05d0\u05bb\u05dd (n\u00ff\u2019um, \u201coracle, utterance\u201d) and so rendered it \u201cthose who are eloquent, fluent in words.\u201d But that would make this the only place in the Bible where this form came from that root or any other root besides \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman, \u201cconfirm, support\u201d). But to say that God takes away the speech of the truthful or the faithful would be very difficult. It has to refer to reliable men, because it is parallel to the elders or old men. The NIV has \u201ctrusted advisers,\u201d which fits well with kings and judges and priests.
tn Heb \u201che removes the lip of the trusted ones.\u201d"}, {"pk": 2837889, "translation": "NET", "book": 18, "chapter": 12, "verse": 21, "text": "He pours contempt on noblemen and disarms the powerful.", "comment": "tn The word \u05d0\u05b8\u05e4\u05b7\u05e7 (\u2019afaq, \u201cto be strong\u201d) is well-attested, and the form \u05d0\u05b8\u05e4\u05b4\u05d9\u05e7 (\u2019afiq) is a normal adjective formation. So a translation like \u201cmighty\u201d (KJV, NIV) or \u201cpowerful\u201d is acceptable, and further emendations are unnecessary.
tn The expression in Hebrew uses \u05de\u05b0\u05d6\u05b4\u05d9\u05d7\u05b7 (m\u00ffziakh, \u201cbelt\u201d) and the Piel verb \u05e8\u05b4\u05e4\u05bc\u05b8\u05d4 (rippah, \u201cto loosen\u201d) so that \u201cto loosen the belt of the mighty\u201d would indicate \u201cto disarm/incapacitate the mighty.\u201d Others have opted to change the text: P. Jo\u00fcon emends to read \u201cforehead\u201d \u2013 \u201che humbles the brow of the mighty.\u201d"}, {"pk": 2837890, "translation": "NET", "book": 18, "chapter": 12, "verse": 22, "text": "He reveals the deep things of darkness, and brings deep shadows into the light.", "comment": "tn The Hebrew word is traditionally rendered \u201cshadow of death\u201d (so KJV, ASV); see comments at Job 3:3."}, {"pk": 2837891, "translation": "NET", "book": 18, "chapter": 12, "verse": 23, "text": "He makes nations great, and destroys them; he extends the boundaries of nations and disperses them.", "comment": "tn The word \u05de\u05b7\u05e9\u05c2\u05b0\u05d2\u05bc\u05b4\u05d9\u05d0 (masgi\u2019, \u201cmakes great\u201d) is a common Aramaic word, but only occurs in Hebrew here and in Job 8:11 and 36:24. Some mss have a change, reading the form from \u05e9\u05c1\u05b8\u05d2\u05b8\u05d4 (shagah, \u201cleading astray\u201d). The LXX omits the line entirely.
tn The difficulty with the verb \u05e0\u05b8\u05d7\u05b8\u05d4 (nakhah) is that it means \u201cto lead; to guide,\u201d but not \u201cto lead away\u201d or \u201cto disperse,\u201d unless this passage provides the context for such a meaning. Moreover, it never has a negative connotation. Some vocalize it \u05d5\u05b7\u05d9\u05bc\u05b7\u05e0\u05bc\u05b4\u05d9\u05d7\u05b6\u05dd (vayyannikhem), from \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh), the causative meaning of \u201crest,\u201d or \u201cabandon\u201d (Driver, Gray, Gordis). But even there it would mean \u201cleave in peace.\u201d Blommerde suggests the second part is antithetical parallelism, and so should be positive. So Ball proposed \u05d5\u05b7\u05d9\u05bc\u05b4\u05de\u05b0\u05d7\u05b6\u05dd (vayyimkhem) from \u05de\u05b8\u05d7\u05b8\u05d4 (makhah): \u201cand he cuts them off.\u201d
sn The rise and fall of nations, which does not seem to be governed by any moral principle, is for Job another example of God\u2019s arbitrary power."}, {"pk": 2837892, "translation": "NET", "book": 18, "chapter": 12, "verse": 24, "text": "He deprives the leaders of the earth of their understanding; he makes them wander in a trackless desert waste.", "comment": "tn The text has \u05d1\u05bc\u05b0\u05ea\u05b9\u05d4\u05d5\u05bc \u05dc\u05b9\u05d0\u05be\u05d3\u05b8\u05e8\u05b6\u05da\u05b0 (b\u00fftohu lo\u2019 darekh): \u201cin waste \u2013 no way,\u201d or \u201cin a wasteland [where there is] no way,\u201d thus, \u201ctrackless\u201d (see the discussion of negative attributes using \u05dc\u05b9\u05d0 [lo\u2019] in GKC 482 \u00a7152.u).
tn Heb \u201cheart.\u201d
tn Heb \u201cthe heads of the people of the earth.\u201d"}, {"pk": 2837893, "translation": "NET", "book": 18, "chapter": 12, "verse": 25, "text": "They grope about in darkness without light; he makes them stagger like drunkards.", "comment": "tn The verb is the same that was in v. 24, \u201cHe makes them [the leaders still] wander\u201d (the Hiphil of \u05ea\u05bc\u05b8\u05e2\u05b8\u05d4, ta\u2019ah). But in this passage some commentators emend the text to a Niphal of the verb and put it in the plural, to get the reading \u201cthey reel to and fro.\u201d But even if the verse closes the chapter and there is no further need for a word of divine causation, the Hiphil sense works well here \u2013 causing people to wander like a drunken man would be the same as making them stagger.
tn The word is an adverbial accusative."}, {"pk": 2837894, "translation": "NET", "book": 18, "chapter": 13, "verse": 1, "text": "\u201cIndeed, my eyes have seen all this, my ears have heard and understood it.", "comment": "tn Hebrew has \u05db\u05bc\u05b9\u05dc (kol, \u201call\u201d); there is no reason to add anything to the text to gain a meaning \u201call this.\u201d
sn Chapter 13 records Job\u2019s charges against his friends for the way they used their knowledge (1-5), his warning that God would find out their insincerity (6-12), and his pleading of his cause to God in which he begs for God to remove his hand from him and that he would not terrify him with his majesty and that he would reveal the sins that caused such great suffering (13-28)."}, {"pk": 2837895, "translation": "NET", "book": 18, "chapter": 13, "verse": 2, "text": "What you know, I know also; I am not inferior to you!", "comment": "tn Heb \u201cLike your knowledge\u201d; in other words Job is saying that his knowledge is like their knowledge.
tn The verb \u201cfall\u201d is used here as it was in Job 4:13 to express becoming lower than someone, i.e., inferior.
tn The pronoun makes the subject emphatic and stresses the contrast: \u201cI know \u2013 I also.\u201d"}, {"pk": 2837896, "translation": "NET", "book": 18, "chapter": 13, "verse": 3, "text": "But I wish to speak to the Almighty, and I desire to argue my case with God.", "comment": "tn The infinitive \u05d4\u05d5\u05b9\u05db\u05b5\u05d7\u05b7 (hokheakh) is from the verb \u05d9\u05b8\u05db\u05b7\u05d7 (yakhakh), which means \u201cto argue, plead, debate.\u201d It has the legal sense here of arguing a case (cf. 5:17).
tn The Hebrew title for God here is \u05d0\u05b6\u05dc\u05be\u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (\u2019el shadday, \u201cEl Shaddai\u201d).
tn The verb is simply the Piel imperfect \u05d0\u05b2\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 (\u2019adabber, \u201cI speak\u201d). It should be classified as a desiderative imperfect, saying, \u201cI desire to speak.\u201d This is reinforced with the verb \u201cto wish, desire\u201d in the second half of the verse.
tn The infinitive absolute functions here as the direct object of the verb \u201cdesire\u201d (see GKC 340 \u00a7113.b)."}, {"pk": 2837897, "translation": "NET", "book": 18, "chapter": 13, "verse": 4, "text": "But you, however, are inventors of lies; all of you are worthless physicians!", "comment": "tn The \u05d8\u05b9\u05e4\u05b0\u05dc\u05b5\u05d9\u05be\u05e9\u05c1\u05b8\u05e7\u05b6\u05e8 (tof\u00ffle shaqer) are \u201cplasterers of lies\u201d (Ps 119:69). The verb means \u201cto coat, smear, plaster.\u201d The idea is that of imputing something that is not true. Job is saying that his friends are inventors of lies. The LXX was influenced by the next line and came up with \u201cfalse physicians.\u201d
tn The literal rendering of the construct would be \u201chealers of worthlessness.\u201d Ewald and Dillmann translated it \u201cpatchers\u201d based on a meaning in Arabic and Ethiopic; this would give the idea \u201cbotchers.\u201d But it makes equally good sense to take \u201chealers\u201d as the meaning, for Job\u2019s friends came to minister comfort and restoration to him \u2013 but they failed. See P. Humbert, \u201cMaladie et medicine dans l\u2019AT,\u201d RHPR 44 (1964): 1-29."}, {"pk": 2837898, "translation": "NET", "book": 18, "chapter": 13, "verse": 5, "text": "If only you would keep completely silent! For you, that would be wisdom.", "comment": "tn The text literally reads, \u201cand it would be for you for wisdom,\u201d or \u201cthat it would become your wisdom.\u201d Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).
tn The construction is the imperfect verb in the wish formula preceded by the infinitive that intensifies it. The Hiphil is not directly causative here, but internally \u2013 \u201ckeep silent.\u201d"}, {"pk": 2837899, "translation": "NET", "book": 18, "chapter": 13, "verse": 6, "text": "\u201cListen now to my argument, and be attentive to my lips\u2019 contentions.", "comment": "tn The Hebrew word \u05e8\u05b4\u05d1\u05d5\u05b9\u05ea (rivot, \u201cdisputes, contentions\u201d) continues the imagery of presenting a legal case. The term is used of legal disputations and litigation. See, also, v. 19a.
sn Job first will argue with his friends. His cause that he will plead with God begins in v. 13. The same root \u05d9\u05b8\u05db\u05b7\u05d7 (yakhakh, \u201cargue, plead\u201d) is used here as in v. 3b (see note). Synonymous parallelism between the two halves of this verse supports this translation."}, {"pk": 2837900, "translation": "NET", "book": 18, "chapter": 13, "verse": 7, "text": "Will you speak wickedly on God\u2019s behalf? Will you speak deceitfully for him?", "comment": "tn The expression \u201cfor God\u201d means \u201cin favor of God\u201d or \u201con God\u2019s behalf.\u201d Job is amazed that they will say false things on God\u2019s behalf.
tn The construction literally reads \u201cspeak iniquity.\u201d The form functions adverbially. The noun \u05e2\u05b7\u05d5\u05b0\u05dc\u05b8\u05d4 (\u2019avlah) means \u201cperversion; injustice; iniquity; falsehood.\u201d Here it is parallel to \u05e8\u05b0\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 (r\u00ffmiyyah, \u201cfraud; deceit; treachery\u201d)."}, {"pk": 2837901, "translation": "NET", "book": 18, "chapter": 13, "verse": 8, "text": "Will you show him partiality? Will you argue the case for God?", "comment": "sn The idiom used here is \u201cWill you lift up his face?\u201d Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God\u2019s side.
tn The same root is used here (\u05e8\u05b4\u05d9\u05d1, riv, \u201cdispute, contention\u201d) as in v. 6b (see note)."}, {"pk": 2837902, "translation": "NET", "book": 18, "chapter": 13, "verse": 9, "text": "Would it turn out well if he would examine you? Or as one deceives a man would you deceive him?", "comment": "tn The verb \u05d7\u05b8\u05e4\u05b7\u05e8 (khafar) means \u201cto search out, investigate, examine.\u201d In the conditional clause the imperfect verb expresses the hypothetical case.
tn Both the infinitive and the imperfect of \u05ea\u05bc\u05b8\u05dc\u05b7\u05dc (talal, \u201cdeceive, mock\u201d) retain the \u05d4 (he) (GKC 148 \u00a753.q). But for the alternate form, see F. C. Fensham, \u201cThe Stem HTL in Hebrew,\u201d VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition."}, {"pk": 2837903, "translation": "NET", "book": 18, "chapter": 13, "verse": 10, "text": "He would certainly rebuke you if you secretly showed partiality!", "comment": "sn The use of the word \u201cin secret\u201d or \u201csecretly\u201d suggests that what they do is a guilty action (31:27a).
tn The verbal idea is intensified with the infinitive absolute. This is the same verb used in v. 3; here it would have the sense of \u201crebuke, convict.\u201dsn Peake\u2019s observation is worth noting, namely, that as Job attacks the unrighteousness of God boldly he nonetheless has confidence in God\u2019s righteousness that would not allow liars to defend him."}, {"pk": 2837904, "translation": "NET", "book": 18, "chapter": 13, "verse": 11, "text": "Would not his splendor terrify you and the fear he inspires fall on you?", "comment": "tn Heb \u201cHis dread\u201d; the suffix is a subjective genitive.
sn The word translated \u201chis majesty\u201d or \u201chis splendor\u201d (\u05e9\u05c2\u05b0\u05d0\u05b5\u05ea\u05d5\u05b9, s\u00ff\u2019eto) forms a play on the word \u201cshow partiality\u201d (\u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0\u05d5\u05bc\u05df, tissa\u2019un) in the last verse. They are both from the verb \u05e0\u05b8\u05e9\u05c2\u05b7\u05d0 (nasa\u2019, \u201cto lift up\u201d).
tn On this verb in the Piel, see 7:14."}, {"pk": 2837905, "translation": "NET", "book": 18, "chapter": 13, "verse": 12, "text": "Your maxims are proverbs of ashes; your defenses are defenses of clay.", "comment": "tn The word is \u05d6\u05b4\u05db\u05b0\u05e8\u05b9\u05e0\u05b5\u05d9\u05db\u05b6\u05dd (zikhronekhem, \u201cyour remembrances\u201d). The word \u05d6\u05b4\u05db\u05bc\u05b8\u05e8\u05b9\u05df (zikkaron) not only can mean the act of remembering, but also what is remembered \u2013 what provokes memory or is worth being remembered. In the plural it can mean all the memorabilia, and in this verse all the sayings and teachings. H. H. Rowley (Job [NCBC], 99) suggests that in Job\u2019s speech it could mean \u201call your memorized sayings.\u201d
tn The parallelism of \u201cdust\u201d and \u201cashes\u201d is fairly frequent in scripture. But \u201cproverbs of ashes\u201d is difficult. The genitive is certainly describing the proverbs; it could be classified as a genitive of apposition, proverbs that are/have become ashes. Ashes represent something that at one time may have been useful, but now has been reduced to what is worthless.
sn Any defense made with clay would crumble on impact.
tn There is a division of opinion on the source of this word. Some take it from \u201canswer\u201d, related to Arabic, Aramaic, and Syriac words for \u201canswer,\u201d and so translate it \u201cresponses\u201d (JB). Others take it from a word for \u201cback,\u201d with a derived meaning of the \u201cboss\u201d of the shield, and translate it bulwark or \u201cdefenses\u201d (NEB, RSV, NIV). The idea of \u201canswers\u201d may fit the parallelism better, but \u201cdefenses\u201d can be taken figuratively to refer to verbal defenses."}, {"pk": 2837906, "translation": "NET", "book": 18, "chapter": 13, "verse": 13, "text": "\u201cRefrain from talking with me so that I may speak; then let come to me what may.", "comment": "tn The interrogative pronoun \u05de\u05b8\u05d4 (mah) is used in indirect questions, here introducing a clause [with the verb understood] as the object \u2013 \u201cwhatever it be\u201d (see GKC 443-44 \u00a7137.c).
tn The Hebrew has a pregnant construction: \u201cbe silent from me,\u201d meaning \u201cstand away from me in silence,\u201d or \u201crefrain from talking with me.\u201d See GKC 384 \u00a7119.ff. The LXX omits \u201cfrom me,\u201d as do several commentators.
tn The verb \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar, \u201cpass over\u201d) is used with the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cupon\u201d) to express the advent of misfortune, namely, something coming against him.
tn The verb is the Piel cohortative; following the imperative of the first colon this verb would show purpose or result. The inclusion of the independent personal pronoun makes the focus emphatic \u2013 \u201cso that I (in my turn) may speak.\u201d"}, {"pk": 2837907, "translation": "NET", "book": 18, "chapter": 13, "verse": 14, "text": "Why do I put myself in peril, and take my life in my hands?", "comment": "tc Most editors reject \u05e2\u05b7\u05dc\u05be\u05de\u05b8\u05d4 (\u2019al mah) as dittography from the last verse.
tn Heb \u201cwhy do I take my flesh in my teeth?\u201d This expression occurs nowhere else. It seems to be drawn from animal imagery in which the wild beast seizes the prey and carries it off to a place of security. The idea would then be that Job may be destroying himself. An animal that fights with its flesh (prey) in its mouth risks losing it. Other commentators do not think this is satisfactory, but they are unable to suggest anything better."}, {"pk": 2837908, "translation": "NET", "book": 18, "chapter": 13, "verse": 15, "text": "Even if he slays me, I will hope in him; I will surely defend my ways to his face!", "comment": "tn On \u05d0\u05b7\u05da\u05b0 (\u2019akh, \u201csurely\u201d) see GKC 483 \u00a7153 on intensive clauses.
tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d), but the Qere is \u05dc\u05d5\u05b9 (lo, \u201cto him\u201d). The RSV takes the former: \u201cBehold, he will slay me, I have no hope.\u201d The NIV takes it as \u201cthough he slay me, yet will I hope in him.\u201d Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated \u2013 as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of \u05d0\u05b2\u05d9\u05b7\u05d7\u05b5\u05dc (\u2019ayakhel, \u201cI will hope\u201d) to \u05d0\u05b7\u05d7\u05b4\u05d9\u05dc (\u2019akhil, \u201cI will [not] tremble\u201d). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: \u201cI will not wait\u201d (cf. NLT).
tn The verb once again is \u05d9\u05b8\u05db\u05b8\u05d4 (yakhah, in the Hiphil, \u201cargue a case, plead, defend, contest\u201d). But because the word usually means \u201caccuse\u201d rather than \u201cdefend,\u201d I. L. Seeligmann proposed changing \u201cmy ways\u201d to \u201chis ways\u201d (\u201cZur Terminologie f\u00fcr das Gerichtsverfahren im Wortschatz des biblischen Hebr\u00e4isch,\u201d VTSup 16 [1967]: 251-78). But the word can be interpreted appropriately in the context without emendation."}, {"pk": 2837909, "translation": "NET", "book": 18, "chapter": 13, "verse": 16, "text": "Moreover, this will become my deliverance, for no godless person would come before him.", "comment": "sn The fact that Job will dare to come before God and make his case is evidence \u2013 to Job at least \u2013 that he is innocent."}, {"pk": 2837910, "translation": "NET", "book": 18, "chapter": 13, "verse": 17, "text": "Listen carefully to my words; let your ears be attentive to my explanation.", "comment": "tn The verb has to be supplied in this line, for the MT has \u201cand my explanation in your ears.\u201d In the verse, both \u201cword\u201d and \u201cexplanation\u201d are Aramaisms (the latter appearing in Dan 5:12 for the explanation of riddles).
tn The infinitive absolute intensifies the imperative, which serves here with the force of an immediate call to attention. In accordance with GKC 342 \u00a7113.n, the construction could be translated, \u201cKeep listening\u201d (so ESV)."}, {"pk": 2837911, "translation": "NET", "book": 18, "chapter": 13, "verse": 18, "text": "See now, I have prepared my case; I know that I am right.", "comment": "tn The word \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat) usually means \u201cjudgment; decision.\u201d Here it means \u201clawsuit\u201d (and so a metonymy of effect gave rise to this usage; see Num 27:5; 2 Sam 15:4).
tn The pronoun is added because this is what the verse means.
tn The verb \u05e2\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh) means \u201cto set in order, set in array [as a battle], prepare\u201d in the sense here of arrange and organize a lawsuit.
tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh) functions almost as an imperative here, calling attention to what follows: \u201clook\u201d (archaic: behold).
tn The pronoun is emphatic before the verb: \u201cI know that it is I who am right.\u201d The verb means \u201cto be right; to be righteous.\u201d Some have translated it \u201cvindicated,\u201d looking at the outcome of the suit."}, {"pk": 2837912, "translation": "NET", "book": 18, "chapter": 13, "verse": 19, "text": "Who will contend with me? If anyone can, I will be silent and die.", "comment": "tn The interrogative is joined with the emphatic pronoun, stressing \u201cwho is he [who] will contend,\u201d or more emphatically, \u201cwho in the world will contend.\u201d Job is confident that no one can bring charges against him. He is certain of success.
sn Job is confident that he will be vindicated. But if someone were to show up and have proof of sin against him, he would be silent and die (literally \u201ckeep silent and expire\u201d)."}, {"pk": 2837913, "translation": "NET", "book": 18, "chapter": 13, "verse": 20, "text": "Only in two things spare me, O God, and then I will not hide from your face:", "comment": "tn The line reads \u201cdo not do two things.\u201d
tn \u201cGod\u201d is supplied to the verse, for the address is now to him. Job wishes to enter into dispute with God, but he first appeals that God not take advantage of him with his awesome power."}, {"pk": 2837914, "translation": "NET", "book": 18, "chapter": 13, "verse": 21, "text": "Remove your hand far from me and stop making me afraid with your terror.", "comment": "tn See Job 9:34.
sn This is a common, but bold, anthropomorphism. The fact that the word used is \u05db\u05bc\u05b7\u05e3 (kaf, properly \u201cpalm\u201d) rather than \u05d9\u05b8\u05d3 (yad, \u201chand,\u201d with the sense of power) may stress Job\u2019s feeling of being trapped or confined (see also Ps 139:5, 7).
tn The imperative \u05d4\u05b7\u05e8\u05b0\u05d7\u05b7\u05e7 (harkhaq, \u201cremove\u201d; GKC 98 \u00a729.q), from \u05e8\u05b8\u05d7\u05b7\u05e7 (rakhaq, \u201cfar, be far\u201d) means \u201ctake away [far away]; to remove.\u201d"}, {"pk": 2837915, "translation": "NET", "book": 18, "chapter": 13, "verse": 22, "text": "Then call, and I will answer, or I will speak, and you respond to me.", "comment": "tn The imperatives in the verse function like the future tense in view of their use for instruction or advice. The chiastic arrangement of the verb forms is interesting: imperative + imperfect, imperfect + imperative. The imperative is used for God, but the imperfect is used when Job is the subject. Job is calling for the court to convene \u2013 he will be either the defendant or the prosecutor."}, {"pk": 2837916, "translation": "NET", "book": 18, "chapter": 13, "verse": 23, "text": "How many are my iniquities and sins? Show me my transgression and my sin.", "comment": "tn The pronoun \u201cmy\u201d is not in the Hebrew text, but has been supplied here in the translation.
sn Job uses three words for sin here: \u201ciniquities,\u201d which means going astray, erring; \u201csins,\u201d which means missing the mark or the way; and \u201ctransgressions,\u201d which are open rebellions. They all emphasize different kinds of sins and different degrees of willfulness. Job is demanding that any sins be brought up. Both Job and his friends agree that great afflictions would have to indicate great offenses \u2013 he wants to know what they are."}, {"pk": 2837917, "translation": "NET", "book": 18, "chapter": 13, "verse": 24, "text": "Why do you hide your face and regard me as your enemy?", "comment": "sn The anthropomorphism of \u201chide the face\u201d indicates a withdrawal of favor and an outpouring of wrath (see Ps 30:7 [8]; Isa 54:8; Ps 27:9). Sometimes God \u201chides his face\u201d to make himself invisible or aloof (see 34:29). In either case, if God covers his face it is because he considers Job an enemy \u2013 at least this is what Job thinks."}, {"pk": 2837918, "translation": "NET", "book": 18, "chapter": 13, "verse": 25, "text": "Do you wish to torment a windblown leaf and chase after dry chaff?", "comment": "tn The word \u05e7\u05b7\u05e9\u05c1 (qash) means \u201cchaff; stubble,\u201d or a wisp of straw. It is found in Job 41:20\u201321 for that which is so worthless and insignificant that it is hardly worth mentioning. If dried up or withered, it too will be blown away in the wind.
tn The word \u05e0\u05b4\u05d3\u05bc\u05b8\u05e3 (niddaf) is \u201cdriven\u201d from the root \u05e0\u05b8\u05d3\u05b7\u05e3 (nadaf, \u201cdrive\u201d). The words \u201cby the wind\u201d or the interpretation \u201cwindblown\u201d has to be added for the clarification. Job is comparing himself to this leaf (so an implied comparison, called hypocatastasis) \u2013 so light and insubstantial that it is amazing that God should come after him. Guillaume suggests that the word is not from this root, but from a second root \u05e0\u05b8\u05d3\u05b7\u05e3 (nadaf), cognate to Arabic nadifa, \u201cto dry up\u201d (A. Guillaume, \u201cA Note on Isaiah 19:7,\u201d JTS 14 [1963]: 382-83). But as D. J. A. Clines notes (Job [WBC], 283), a dried leaf is a driven leaf \u2013 a point Guillaume allows as he says there is ambiguity in the term.
tn The verb \u05ea\u05bc\u05b7\u05e2\u05b2\u05e8\u05d5\u05b9\u05e5 (ta\u2019arots, \u201cyou torment\u201d) is from \u05e2\u05b8\u05e8\u05b7\u05e5 (\u2019arats), which usually means \u201cfear; dread,\u201d but can also mean \u201cto make afraid; to terrify\u201d (Isa 2:19,21). The imperfect is here taken as a desiderative imperfect: \u201cwhy do you want to\u201d; but it could also be a simple future: \u201cwill you torment.\u201d"}, {"pk": 2837919, "translation": "NET", "book": 18, "chapter": 13, "verse": 26, "text": "For you write down bitter things against me and cause me to inherit the sins of my youth.", "comment": "tn The meaning is that of writing down a formal charge against someone (cf. Job 31:15).
sn Job acknowledges sins in his youth, but they are trifling compared to the suffering he now endures. Job thinks it unjust of God to persecute him now for those \u2013 if that is what is happening."}, {"pk": 2837920, "translation": "NET", "book": 18, "chapter": 13, "verse": 27, "text": "And you put my feet in the stocks and you watch all my movements; you put marks on the soles of my feet.", "comment": "tn The word occurs here and in Job 33:11. It could be taken as \u201cstocks,\u201d in which the feet were held fast; or it could be \u201cshackles,\u201d which allowed the prisoner to move about. The parallelism favors the latter, if the two lines are meant to be referring to the same thing.
tn The word means \u201cways; roads; paths,\u201d but it is used here in the sense of the \u201cway\u201d in which one goes about his activities.
tn The verb \u05ea\u05bc\u05b4\u05ea\u05b0\u05d7\u05b7\u05e7\u05bc\u05b6\u05d4 (titkhaqqeh) is a Hitpael from the root \u05d7\u05b8\u05e7\u05b8\u05d4 (khaqah, parallel to \u05d7\u05b8\u05e7\u05b7\u05e7, khaqaq). The word means \u201cto engrave\u201d or \u201cto carve out.\u201d This Hitpael would mean \u201cto imprint something on oneself\u201d (E. Dhorme [Job, 192] says on one\u2019s mind, and so derives the meaning \u201cexamine.\u201d). The object of this is the expression \u201con the roots of my feet,\u201d which would refer to where the feet hit the ground. Since the passage has more to do with God\u2019s restricting Job\u2019s movement, the translation \u201cyou set a boundary to the soles of my feet\u201d would be better than Dhorme\u2019s view. The image of inscribing or putting marks on the feet is not found elsewhere. It may be, as Pope suggests, a reference to marking the slaves to make tracking them easier. The LXX has \u201cyou have penetrated to my heels.\u201d"}, {"pk": 2837921, "translation": "NET", "book": 18, "chapter": 13, "verse": 28, "text": "So I waste away like something rotten, like a garment eaten by moths.", "comment": "tn Heb \u201cand he.\u201d Some of the commentators move the verse and put it after Job 14:2, 3 or 6.
tn The word \u05e8\u05b8\u05e7\u05b8\u05d1 (raqav) is used elsewhere in the Bible of dry rot in a house, or rotting bones in a grave. It is used in parallelism with \u201cmoth\u201d both here and in Hos 5:12. The LXX has \u201clike a wineskin.\u201d This would be from \u05e8\u05b9\u05e7\u05b6\u05d1 (roqev, \u201cwineskin\u201d). This word does not occur in the Hebrew Bible, but is attested in Sir 43:20 and in Aramaic. The change is not necessary."}, {"pk": 2837922, "translation": "NET", "book": 18, "chapter": 14, "verse": 1, "text": "\u201cMan, born of woman, lives but a few days, and they are full of trouble.", "comment": "tn The second description is simply \u201c[is] short of days.\u201d The meaning here is that his life is short (\u201cdays\u201d being put as the understatement for \u201cyears\u201d).
tn The third expression is \u201cconsumed/full/sated \u2013 with/of \u2013 trouble/restlessness.\u201d The latter word, \u05e8\u05b9\u05d2\u05b6\u05d6 (rogez), occurred in Job 3:17; see also the idea in 10:15.
tn The first of the threefold apposition for \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam, \u201cman\u201d) is \u201cborn of a woman.\u201d The genitive (\u201cwoman\u201d) after a passive participle denotes the agent of the action (see GKC 359 \u00a7116.l)."}, {"pk": 2837923, "translation": "NET", "book": 18, "chapter": 14, "verse": 2, "text": "He grows up like a flower and then withers away; he flees like a shadow, and does not remain.", "comment": "tn The verb \u05d5\u05b7\u05d9\u05bc\u05b4\u05de\u05bc\u05b8\u05dc (vayyimmal) is from the root \u05de\u05b8\u05dc\u05b7\u05dc (malal, \u201cto languish; to wither\u201d) and not from a different root \u05de\u05b8\u05dc\u05b7\u05dc (malal, \u201cto cut off\u201d).
tn The verb is \u201cand he does not stand.\u201d Here the verb means \u201cto stay fixed; to abide.\u201d The shadow does not stay fixed, but continues to advance toward darkness.
tn Heb \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019, \u201ccomes forth\u201d). The perfect verb expresses characteristic action and so is translated by the present tense (see GKC 329 \u00a7111.s)."}, {"pk": 2837924, "translation": "NET", "book": 18, "chapter": 14, "verse": 3, "text": "Do you fix your eye on such a one? And do you bring me before you for judgment?", "comment": "tn Heb \u201copen the eye on,\u201d an idiom meaning to prepare to judge someone.
tn The verse opens with \u05d0\u05b7\u05e3\u05be\u05e2\u05b7\u05dc\u05be\u05d6\u05b6\u05d4 (\u2019af-\u2019al-zeh), meaning \u201ceven on such a one!\u201d It is an exclamation of surprise.
tn The text clearly has \u201cme\u201d as the accusative; but many wish to emend it to say \u201chim\u201d (\u05d0\u05b9\u05ea\u05d5\u05b9, \u2019oto). But D. J. A. Clines rightly rejects this in view of the way Job is written, often moving back and forth from his own tragedy and others\u2019 tragedies (Job [WBC], 283)."}, {"pk": 2837925, "translation": "NET", "book": 18, "chapter": 14, "verse": 4, "text": "Who can make a clean thing come from an unclean? No one!", "comment": "sn The point being made is that the entire human race is contaminated by sin, and therefore cannot produce something pure. In this context, since man is born of woman, it is saying that the woman and the man who is brought forth from her are impure. See Ps 51:5; Isa 6:5; and Gen 6:5.
tn The expression is \u05de\u05b4\u05d9\u05be\u05d9\u05b4\u05ea\u05bc\u05b5\u05df (mi-yitten, \u201cwho will give\u201d; see GKC 477 \u00a7151.b). Some commentators (H. H. Rowley and A. B. Davidson) wish to take this as the optative formula: \u201cO that a clean might come out of an unclean!\u201d But that does not fit the verse very well, and still requires the addition of a verb. The exclamation here simply implies something impossible \u2013 man is unable to attain purity."}, {"pk": 2837926, "translation": "NET", "book": 18, "chapter": 14, "verse": 5, "text": "Since man\u2019s days are determined, the number of his months is under your control; you have set his limit and he cannot pass it.", "comment": "tn Heb \u201chis days.\u201d
tn The word \u05d7\u05b9\u05e7 (khoq) has the meanings of \u201cdecree, decision, and limit\u201d (cf. Job 28:26; 38:10).sn Job is saying that God foreordains the number of the days of man. He foreknows the number of the months. He fixes the limit of human life which cannot be passed.
tn Heb \u201c[is] with you.\u201d This clearly means under God\u2019s control.
tn The passive participle is from \u05d7\u05b8\u05e8\u05b7\u05e5 (kharats), which means \u201cdetermined.\u201d The word literally means \u201ccut\u201d (Lev 22:22, \u201cmutilated\u201d). E. Dhorme, (Job, 197) takes it to mean \u201cengraved\u201d as on stone; from a custom of inscribing decrees on tablets of stone he derives the meaning here of \u201cdecreed.\u201d This, he argues, is parallel to the way \u05d7\u05b8\u05e7\u05b7\u05e7 (khaqaq, \u201cengrave\u201d) is used. The word \u05d7\u05b9\u05e7 (khoq) is an \u201cordinance\u201d or \u201cstatute\u201d; the idea is connected to the verb \u201cto engrave.\u201d The LXX has \u201cif his life should be but one day on the earth, and his months are numbered by him, you have appointed him for a time and he shall by no means exceed it.\u201d"}, {"pk": 2837927, "translation": "NET", "book": 18, "chapter": 14, "verse": 6, "text": "Look away from him and let him desist, until he fulfills his time like a hired man.", "comment": "tn The verb \u05d7\u05b8\u05d3\u05b7\u05dc (khadal) means \u201cto desist; to cease.\u201d The verb would mean here \u201cand let him desist,\u201d which some take to mean \u201cand let him rest.\u201d But since this is rather difficult in the line, commentators have suggested other meanings. Several emend the text slightly to make it an imperative rather than an imperfect; this is then translated \u201cand desist.\u201d The expression \u201cfrom him\u201d must be added. Another suggestion that is far-fetched is that of P. J. Calderone (\u201cCHDL-II in poetic texts,\u201d CBQ 23 [1961]: 451-60) and D. W. Thomas (VTSup 4 [1957]: 8-16), having a new meaning of \u201cbe fat.\u201d
tn There are two roots \u05e8\u05b8\u05e6\u05b7\u05d4 (ratsah). The first is the common word, meaning \u201cto delight in; to have pleasure in.\u201d The second, most likely used here, means \u201cto pay; to acquit a debt\u201d (cf. Lev 26:34, 41, 43). Here with the mention of the simile with the hired man, the completing of the job is in view."}, {"pk": 2837928, "translation": "NET", "book": 18, "chapter": 14, "verse": 7, "text": "\u201cBut there is hope for a tree: If it is cut down, it will sprout again, and its new shoots will not fail.", "comment": "tn The genitive after the construct is one of advantage \u2013 it is hope for the tree.
sn The figure now changes to a tree for the discussion of the finality of death. At least the tree will sprout again when it is cut down. Why, Job wonders, should what has been granted to the tree not also be granted to humans?"}, {"pk": 2837929, "translation": "NET", "book": 18, "chapter": 14, "verse": 8, "text": "Although its roots may grow old in the ground and its stump begins to die in the soil,", "comment": "tn The LXX translates \u201cdust\u201d [soil] with \u201crock,\u201d probably in light of the earlier illustration of the tree growing in the rocks.sn Job is thinking here of a tree that dies or decays because of a drought rather than being uprooted, because the next verse will tell how it can revive with water.
tn The Hiphil is here classified as an inchoative Hiphil (see GKC 145 \u00a753.e), for the tree only begins to die. In other words, it appears to be dead, but actually is not completely dead.
tn The Hiphil of \u05d6\u05b8\u05e7\u05b7\u05df (zaqan, \u201cto be old\u201d) is here an internal causative, \u201cto grow old.\u201d"}, {"pk": 2837930, "translation": "NET", "book": 18, "chapter": 14, "verse": 9, "text": "at the scent of water it will flourish and put forth shoots like a new plant.", "comment": "tn The sense of \u201cflourish\u201d for this verb is found in Ps 92:12,13[13,14], and Prov 14:11. It makes an appropriate parallel with \u201cbring forth boughs\u201d in the second half.
tn Heb \u201cand will make.\u201d
tn The personification adds to the comparison with people \u2013 the tree is credited with the sense of smell to detect the water."}, {"pk": 2837931, "translation": "NET", "book": 18, "chapter": 14, "verse": 10, "text": "But man dies and is powerless; he expires \u2014 and where is he?", "comment": "tn The word \u05d7\u05b8\u05dc\u05b7\u05e9\u05c1 (khalash) in Aramaic and Syriac means \u201cto be weak\u201d (interestingly, the Syriac OT translated \u05d7\u05b8\u05dc\u05b7\u05e9\u05c1 [khalash] with \u201cfade away\u201d here). The derived noun \u201cthe weak\u201d would be in direct contrast to \u201cthe mighty man.\u201d In the transitive sense the verb means \u201cto weaken; to defeat\u201d (Exod 17:13); here it may have the sense of \u201cbe lifeless, unconscious, inanimate\u201d (cf. E. Dhorme, Job, 199). Many commentators emend the text to \u05d9\u05b7\u05d7\u05b2\u05dc\u05b9\u05e3 (yakhalof, \u201cpasses on; passes away\u201d). A. Guillaume tries to argue that the form is a variant of the other, the letters \u05e9\u05c1 (shin) and \u05e4 (pe) being interchangeable (\u201cThe Use of halas in Exod 17:13, Isa 14:12, and Job 14:10,\u201d JTS 14 [1963]: 91-92). G. R. Driver connected it to Arabic halasa, \u201ccarry off suddenly\u201d (\u201cThe Resurrection of Marine and Terrestrial Creatures,\u201d JSS 7 [1962]: 12-22). But the basic idea of \u201cbe weak, powerless\u201d is satisfactory in the text. H. H. Rowley (Job [NCBC], 105) says, \u201cWhere words are so carefully chosen, it is gratuitous to substitute less expressive words as some editors do.\u201d
tn This break to a question adds a startling touch to the whole verse. The obvious meaning is that he is gone. The LXX weakens it: \u201cand is no more.\u201d
tn There are two words for \u201cman\u201d in this verse. The first (\u05d2\u05bc\u05b6\u05d1\u05b6\u05e8, gever) can indicate a \u201cstrong\u201d or \u201cmature man\u201d or \u201cmighty man,\u201d the hero; and the second (\u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam) simply designates the person as mortal."}, {"pk": 2837932, "translation": "NET", "book": 18, "chapter": 14, "verse": 11, "text": "As water disappears from the sea, or a river drains away and dries up,", "comment": "tn The comparative clause may be signaled simply by the context, especially when facts of a moral nature are compared with the physical world (see GKC 499 \u00a7161.a).
tn The Hebrew word \u05d9\u05b8\u05dd (yam) can mean \u201csea\u201d or \u201clake.\u201d"}, {"pk": 2837933, "translation": "NET", "book": 18, "chapter": 14, "verse": 12, "text": "so man lies down and does not rise; until the heavens are no more, they will not awake nor arise from their sleep.", "comment": "tc The Hebrew construction is \u201cuntil not,\u201d which is unusual if not impossible; it is found in only one other type of context. In its six other occurrences (Num 21:35; Deut 3:3; Josh 8:22; 10:33; 11:8; 2 Kgs 10:11) the context refers to the absence of survivors. Aquila, Symmachus, Theodotion, Syriac, and Vulgate all have \u201ctill the heavens wear out.\u201d Most would emend the text just slightly from \u05e2\u05b7\u05d3\u05be\u05d1\u05bc\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (\u2019ad-bilti, \u201care no more\u201d) to \u05e2\u05b7\u05d3 \u05d1\u05bc\u05b0\u05dc\u05d5\u05b9\u05ea (\u2019ad b\u00fflot, \u201cuntil the wearing out of,\u201d see Ps 102:26 [27]; Isa 51:6). Gray rejects emendation here, finding the unusual form of the MT in its favor. Orlinsky (p. 57) finds a cognate Arabic word meaning \u201cwill not awake\u201d and translates it \u201cso long as the heavens are not rent asunder\u201d (H. M. Orlinsky, \u201cThe Hebrew and Greek Texts of Job 14:12,\u201d JQR 28 [1937/38]: 57-68). He then deletes the last line of the verse as a later gloss.
tn The verb is plural because the subject, \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish), is viewed as a collective: \u201cmankind.\u201d The verb means \u201cto wake up; to awake\u201d; another root, \u05e7\u05d5\u05bc\u05e5 (quts, \u201cto split open\u201d) cognate to Arabic qada and Akkadian kasu, was put forward by H. M. Orlinsky (\u201cThe Hebrew and Greek Texts of Job 14:12,\u201d JQR 28 [1937-38]: 57-68) and G. R. Driver (\u201cProblems in the Hebrew Text of Job,\u201d VTSup 3 [1955]: 72-93)."}, {"pk": 2837934, "translation": "NET", "book": 18, "chapter": 14, "verse": 13, "text": "\u201cO that you would hide me in Sheol, and conceal me till your anger has passed! O that you would set me a time and then remember me!", "comment": "tn This is the same word used in v. 5 for \u201climit.\u201d
sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there \u2013 it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.
tn The optative mood is introduced here again with \u05de\u05b4\u05d9 \u05d9\u05b4\u05ea\u05bc\u05b5\u05df (mi yitten), literally, \u201cwho will give?\u201d sn After arguing that man will die without hope, Job expresses his desire that there be a resurrection, and what that would mean. The ancients all knew that death did not bring existence to an end; rather, they passed into another place, but they continued to exist. Job thinks that death would at least give him some respite from the wrath of God; but this wrath would eventually be appeased, and then God would remember the one he had hidden in Sheol just as he remembered Noah. Once that happened, it would be possible that Job might live again.
tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.
tn The verb \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) means more than simply \u201cto remember.\u201d In many cases, including this one, it means \u201cto act on what is remembered,\u201d i.e., deliver or rescue (see Gen 8:1, \u201cand God remembered Noah\u201d). In this sense, a prayer \u201cremember me\u201d is a prayer for God to act upon his covenant promises."}, {"pk": 2837935, "translation": "NET", "book": 18, "chapter": 14, "verse": 14, "text": "If a man dies, will he live again? All the days of my hard service I will wait until my release comes.", "comment": "tn The construction is the same as that found in the last verse: a temporal preposition \u05e2\u05b7\u05d3 (\u2019ad) followed by the infinitive construct followed by the subjective genitive \u201crelease/relief.\u201d Due, in part, to the same verb (\u05d7\u05b8\u05dc\u05b7\u05e3, khalaf) having the meaning \u201csprout again\u201d in v. 7, some take \u201crenewal\u201d as the meaning here (J. E. Hartley, Alden, NIV, ESV).
tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (\u201cThe Concept of the Future Life according to the Greek Translator of the Book of Job,\u201d JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: \u201cif a man dies and could live again\u2026\u201d (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated \u201cwould.\u201d The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release \u2013 his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death.
tn The verb \u05d0\u05b2\u05d9\u05b7\u05d7\u05b5\u05dc (\u2019ayakhel) may be rendered \u201cI will/would wait\u201d or \u201cI will/would hope.\u201d The word describes eager expectation and longing hope.
tn See Job 7:1."}, {"pk": 2837936, "translation": "NET", "book": 18, "chapter": 14, "verse": 15, "text": "You will call and I \u2014 I will answer you; you will long for the creature you have made.", "comment": "tn Heb \u201clong for the work of your hands.\u201d
tn The word \u05db\u05bc\u05b8\u05e1\u05b7\u05e3 (kasaf) originally meant \u201cto turn pale.\u201d It expresses the sentiment that causes pallor of face, and so is used for desire ardently, covet. The object of the desire is always introduced with the \u05dc (lamed) preposition (see E. Dhorme, Job, 202).
tn The independent personal pronoun is emphatic, as if to say, \u201cand I on my part will answer.\u201d
sn The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3)."}, {"pk": 2837937, "translation": "NET", "book": 18, "chapter": 14, "verse": 16, "text": "\u201cSurely now you count my steps; then you would not mark my sin.", "comment": "tn The second colon of the verse can be contrasted with the first, the first being the present reality and the second the hope looked for in the future. This seems to fit the context well without making any changes at all.
sn Compare Ps 130:3\u20134, which says, \u201cIf you should mark iniquity O Lord, Lord, who could stand? But with you there is forgiveness, in order that you might be feared.\u201d
tn If v. 16a continues the previous series, the translation here would be \u201cthen\u201d (as in RSV). Others take it as a new beginning to express God\u2019s present watch over Job, and interpret the second half of the verse as a question, or emend it to say God does not pass over his sins."}, {"pk": 2837938, "translation": "NET", "book": 18, "chapter": 14, "verse": 17, "text": "My offenses would be sealed up in a bag; you would cover over my sin.", "comment": "tn The idea has been presented that the background of putting tally stones in a bag is intended (see A. L. Oppenheim, \u201cOn an Operational Device in Mesopotamian Bureaucracy,\u201d JNES 18 [1959]: 121-28).
tn The passive participle \u05d7\u05b8\u05ea\u05bb\u05dd (khatum), from \u05d7\u05b8\u05ea\u05b7\u05dd (khatam, \u201cseal\u201d), which is used frequently in the Bible, means \u201csealed up.\u201d The image of sealing sins in a bag is another of the many poetic ways of expressing the removal of sin from the individual (see 1 Sam 25:29). Since the term most frequently describes sealed documents, the idea here may be more that of sealing in a bag the record of Job\u2019s sins (see D. J. A. Clines, Job [WBC], 334).
tn This verb was used in Job 13:4 for \u201cplasterers of lies.\u201d The idea is probably that God coats or paints over the sins so that they are forgotten (see Isa 1:18). A. B. Davidson (Job, 105) suggests that the sins are preserved until full punishment is exacted. But the verse still seems to be continuing the thought of how the sins would be forgotten in the next life."}, {"pk": 2837939, "translation": "NET", "book": 18, "chapter": 14, "verse": 18, "text": "But as a mountain falls away and crumbles, and as a rock will be removed from its place,", "comment": "tn The indication that this is a simile is to be obtained from the conjunction beginning 19c (see GKC 499 \u00a7161.a).
tn The word \u05d9\u05b4\u05d1\u05bc\u05d5\u05b9\u05dc (yibbol) usually refers to a flower fading and so seems strange here. The LXX and the Syriac translate \u201cand will fall\u201d; most commentators accept this and repoint the preceding word to get \u201cand will surely fall.\u201d Duhm retains the MT and applies the image of the flower to the falling mountain. The verb is used of the earth in Isa 24:4, and so NIV, RSV, and NJPS all have the idea of \u201ccrumble away.\u201d"}, {"pk": 2837940, "translation": "NET", "book": 18, "chapter": 14, "verse": 19, "text": "as water wears away stones, and torrents wash away the soil, so you destroy man\u2019s hope.", "comment": "tn Heb \u201c[the] dust of [the] earth.\u201d
tn Heb \u201cthe overflowings of it\u201d; the word \u05e1\u05b0\u05e4\u05b4\u05d9\u05d7\u05b6\u05d9\u05d4\u05b8 (s\u00fffikheyha) in the text is changed by just about everyone. The idea of \u201cits overflowings\u201d or more properly \u201cits aftergrowths\u201d (Lev 25:5; 2 Kgs 19:29; etc.) does not fit here at all. Budde suggested reading \u05e1\u05b0\u05d7\u05b4\u05e4\u05b8\u05d4 (s\u00ffkhifah), which is cognate to Arabic sahifeh, \u201ctorrential rain, rainstorm\u201d \u2013 that which sweeps away\u201d the soil. The word \u05e1\u05b8\u05d7\u05b7\u05e3 (sakhaf) in Hebrew might have a wider usage than the effects of rain.
sn The meaning for Job is that death shatters all of man\u2019s hopes for the continuation of life."}, {"pk": 2837941, "translation": "NET", "book": 18, "chapter": 14, "verse": 20, "text": "You overpower him once for all, and he departs; you change his appearance and send him away.", "comment": "tn The subject of the participle is most likely God in this context. Some take it to be man, saying \u201chis face changes.\u201d Others emend the text to read an imperfect verb, but this is not necessary.
tn D. W. Thomas took \u05e0\u05b5\u05e6\u05b7\u05d7 (netsakh) here to have a superlative meaning: \u201cYou prevail utterly against him\u201d (\u201cUse of netsach as a superlative in Hebrew,\u201d JSS 1 [1956]: 107). Death would be God\u2019s complete victory over him."}, {"pk": 2837942, "translation": "NET", "book": 18, "chapter": 14, "verse": 21, "text": "If his sons are honored, he does not know it; if they are brought low, he does not see it.", "comment": "tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis.
tn The verb is \u05d1\u05bc\u05b4\u05d9\u05df (bin, \u201cto perceive; to discern\u201d). The parallelism between \u201cknow\u201d and \u201cperceive\u201d stress the point that in death a man does not realize what is happening here in the present life.
sn Death is separation from the living, from the land of the living. And ignorance of what goes on in this life, good or bad, is part of death. See also Eccl 9:5\u20136, which makes a similar point.
tn There is no expressed subject for the verb \u201cthey honor,\u201d and so it may be taken as a passive."}, {"pk": 2837943, "translation": "NET", "book": 18, "chapter": 14, "verse": 22, "text": "Only his flesh has pain for himself, and he mourns for himself.\u201d", "comment": "tn The prepositional phrases using \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 (\u2019alayv, \u201cfor him[self]\u201d) express the object of the suffering. It is for himself that the dead man \u201cgrieves.\u201d So this has to be joined with \u05d0\u05b7\u05da\u05b0 (\u2019akh), yielding \u201conly for himself.\u201d Then, \u201cflesh\u201d and \u201csoul/person\u201d form the parallelism for the subjects of the verbs.
sn In this verse Job is expressing the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence."}, {"pk": 2837944, "translation": "NET", "book": 18, "chapter": 15, "verse": 1, "text": "Then Eliphaz the Temanite answered:", "comment": "sn In the first round of speeches, Eliphaz had emphasized the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Since this did not bring the expected response from Job, the friends see him as a menace to true religion, and so they intensify their approach. Eliphaz, as dignified as ever, rebukes Job for his arrogance and warns about the judgment the wicked bring on themselves. The speech of Eliphaz falls into three parts: the rebuke of Job for his irreverence (2-6); the analysis of Job\u2019s presumption about wisdom (7-16), and his warning about the fate of the wicked (17-35)."}, {"pk": 2837945, "translation": "NET", "book": 18, "chapter": 15, "verse": 2, "text": "\u201cDoes a wise man answer with blustery knowledge, or fill his belly with the east wind?", "comment": "tn The image is rather graphic. It is saying that he puffs himself up with the wind and then brings out of his mouth blasts of this wind.
tn The Hebrew is \u05d3\u05b7\u05e2\u05b7\u05ea\u05be\u05e8\u05d5\u05bc\u05d7\u05b7 (da\u2019at-ruakh). This means knowledge without any content, vain knowledge.
tn The word for \u201ceast wind,\u201d \u05e7\u05b8\u05d3\u05b4\u05d9\u05dd (qadim), is parallel to \u201cspirit/wind\u201d also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air."}, {"pk": 2837946, "translation": "NET", "book": 18, "chapter": 15, "verse": 3, "text": "Does he argue with useless talk, with words that have no value in them?", "comment": "tn The verb \u05e1\u05b8\u05db\u05b7\u05df (sakhan) means \u201cto be useful, profitable.\u201d It is found 5 times in the book with this meaning. The Hiphil of \u05d9\u05b8\u05e2\u05b7\u05dc (ya\u2019al) has the same connotation. E. Lipin\u00c3ski offers a new meaning on a second root, \u201cincur danger\u201d or \u201crun risks\u201d with words, but this does not fit the parallelism (FO 21 [1980]: 65-82).
tn The infinitive absolute in this place is functioning either as an explanatory adverb or as a finite verb.sn Eliphaz draws on Job\u2019s claim with this word (cf. Job 13:3), but will declare it hollow."}, {"pk": 2837947, "translation": "NET", "book": 18, "chapter": 15, "verse": 4, "text": "But you even break off piety, and hinder meditation before God.", "comment": "tn Heb \u201cfear,\u201d \u201creverence.\u201d
tn The word \u05e9\u05c2\u05b4\u05d9\u05d7\u05b8\u05d4 (sikhah) is \u201ccomplaint; cry; meditation.\u201d Job would be influencing people to challenge God and not to meditate before or pray to him.
tn The word \u05d2\u05bc\u05b8\u05e8\u05b7\u05e2 (gara\u2019) means \u201cto diminish,\u201d regard as insignificant, occasionally with the sense of \u201cpull down\u201d (Deut 4:2; 13:1). It is here that Eliphaz is portraying Job as a menace to the religion of society because they dissuade people from seeking God.
tn The word \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar) in the Hiphil means \u201cto annul; to frustrate; to destroy; to break,\u201d and this fits the line quite well. The NEB reflects G. R. Driver\u2019s suggestion of an Arabic cognate meaning \u201cto expel; to banish\u201d (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 77)."}, {"pk": 2837948, "translation": "NET", "book": 18, "chapter": 15, "verse": 5, "text": "Your sin inspires your mouth; you choose the language of the crafty.", "comment": "tn The verb \u05d0\u05b7\u05dc\u05bc\u05b5\u05e3 (\u2019allef) has the meaning of \u201cto teach; to instruct,\u201d but it is unlikely that the idea of revealing is intended. If the verb is understood metonymically, then \u201cto inspire; to prompt\u201d will be sufficient. Dahood and others find another root, and render the verb \u201cto increase,\u201d reversing subject and object: \u201cyour mouth increases your iniquity.\u201d
tn The word means \u201cshrewd; crafty; cunning\u201d (see Gen 3:1). Job uses clever speech that is misleading and destructive.
tn Heb \u201ctongue.\u201d"}, {"pk": 2837949, "translation": "NET", "book": 18, "chapter": 15, "verse": 6, "text": "Your own mouth condemns you, not I; your own lips testify against you.", "comment": "tn The verb \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah) with the \u05dc (lamed) preposition following it means \u201cto testify against.\u201d For Eliphaz, it is enough to listen to Job to condemn him.
tn The Hiphil of this root means \u201cdeclare wicked, guilty\u201d (a declarative Hiphil), and so \u201ccondemns.\u201d"}, {"pk": 2837950, "translation": "NET", "book": 18, "chapter": 15, "verse": 7, "text": "\u201cWere you the first man ever born? Were you brought forth before the hills?"}, {"pk": 2837951, "translation": "NET", "book": 18, "chapter": 15, "verse": 8, "text": "Do you listen in on God\u2019s secret council? Do you limit wisdom to yourself?", "comment": "tn The meaning of \u05e1\u05d5\u05b9\u05d3 (sod) is \u201cconfidence.\u201d In the context the implication is \u201csecret counsel\u201d of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30,31). Job seemed to them to claim to have access to the mind of God.
tn In v. 4 the word meant \u201climit\u201d; here it has a slightly different sense, namely, \u201cto reserve for oneself.\u201d"}, {"pk": 2837952, "translation": "NET", "book": 18, "chapter": 15, "verse": 9, "text": "What do you know that we don\u2019t know? What do you understand that we don\u2019t understand?", "comment": "tn The last clause simply has \u201cand it is not with us.\u201d It means that one possesses something through knowledge. Note the parallelism of \u201cknow\u201d and \u201cwith me\u201d in Ps 50:11."}, {"pk": 2837953, "translation": "NET", "book": 18, "chapter": 15, "verse": 10, "text": "The gray-haired and the aged are on our side, men far older than your father.", "comment": "tn The line reads: \u201c[men] greater than your father [in] days.\u201d The expression \u201cin days\u201d underscores their age \u2013 they were older than Job\u2019s father, and therefore wiser.
tn The participle \u05e9\u05c2\u05b8\u05d1 (sav), from \u05e9\u05c2\u05b4\u05d9\u05d1 (siv, \u201cto have white hair\u201d; 1 Sam 12:2), only occurs elsewhere in the Bible in the Aramaic sections of Ezra. The word \u05d9\u05b8\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 (yashish, \u201caged\u201d) occurred in 12:12.
tn Heb \u201cwith us.\u201d"}, {"pk": 2837954, "translation": "NET", "book": 18, "chapter": 15, "verse": 11, "text": "Are God\u2019s consolations too trivial for you; or a word spoken in gentleness to you?", "comment": "tn The word \u201cspoken\u201d is not in the Hebrew text, but has been supplied in the translation.
sn The word \u05ea\u05bc\u05b7\u05e0\u05b0\u05d7\u05bb\u05de\u05d5\u05b9\u05ea (tankhumot) occurs here and only in Job 21:34. The words of comfort and consolation that they have been offering to Job are here said to be \u201cof God.\u201d But Job will call them miserable comforters (16:2).
tn The formula \u201cis it too little for you\u201d or \u201cis it too slight a matter for you\u201d is also found in Isa 7:13 (see GKC 430 \u00a7133.c)."}, {"pk": 2837955, "translation": "NET", "book": 18, "chapter": 15, "verse": 12, "text": "Why has your heart carried you away, and why do your eyes flash,", "comment": "tn The verb simply means \u201cto take.\u201d The RSV has \u201ccarry you away.\u201d E. Dhorme (Job, 212-13) goes further, saying that it implies being unhinged by passion, to be carried away by the passions beyond good sense (pp. 212-13). Pope and Tur-Sinai suggest that the suffix on the verb is datival, and translate it, \u201cWhat has taken from you your mind?\u201d But the parallelism shows that \u201cyour heart\u201d and \u201cyour eyes\u201d are subjects.
tn Here is another word that occurs only here, and in the absence of a completely convincing suggestion, probably should be left as it is. The verb is \u05e8\u05b8\u05d6\u05b7\u05dd (razam, \u201cwink, flash\u201d). Targum Job and the Syriac equate it with a verb found in Aramaic and postbiblical Hebrew with the same letters but metathesized \u2013 \u05e8\u05b8\u05de\u05b7\u05d6 (ramaz). It would mean \u201cto make a sign\u201d or \u201cto wink.\u201d Budde, following the LXX probably, has \u201cWhy are your eyes lofty?\u201d Others follow an Arabic root meaning \u201cbecome weak.\u201d
tn The interrogative \u05de\u05b8\u05d4 (mah) here has the sense of \u201cwhy?\u201d (see Job 7:21)."}, {"pk": 2837956, "translation": "NET", "book": 18, "chapter": 15, "verse": 13, "text": "when you turn your rage against God and allow such words to escape from your mouth?", "comment": "tn The Hebrew is \u05e8\u05d5\u05bc\u05d7\u05b6\u05da\u05b8 (rukhekha, \u201cyour spirit\u201d or \u201cyour breath\u201d). But the fact that this is turned \u201cagainst God,\u201d means that it must be given a derived meaning, or a meaning that is metonymical. It is used in the Bible in the sense of anger \u2013 what the spirit vents (see Judg 8:3; Prov 16:32; and Job 4:9 with \u201cblast\u201d).
tn The verb is a Hiphil perfect of yasa\u2019, \u201cto go out, proceed, issue forth.\u201d"}, {"pk": 2837957, "translation": "NET", "book": 18, "chapter": 15, "verse": 14, "text": "What is man that he should be pure, or one born of woman, that he should be righteous?"}, {"pk": 2837958, "translation": "NET", "book": 18, "chapter": 15, "verse": 15, "text": "If God places no trust in his holy ones, if even the heavens are not pure in his eyes,", "comment": "tn Eliphaz here reiterates the point made in Job 4:18.
sn The question here is whether the reference is to material \u201cheavens\u201d (as in Exod 24:10 and Job 25:5), or to heavenly beings. The latter seems preferable in this context."}, {"pk": 2837959, "translation": "NET", "book": 18, "chapter": 15, "verse": 16, "text": "how much less man, who is abominable and corrupt, who drinks in evil like water!", "comment": "tn The two descriptions here used are \u201cabominable,\u201d meaning \u201cdisgusting\u201d (a Niphal participle with the value of a Latin participle [see GKC 356-57 \u00a7116.e]), and \u201ccorrupt\u201d (a Niphal participle which occurs only in Pss 14:3 and 53:4), always in a moral sense. On the significance of the first description, see P. Humbert, \u201cLe substantif to\u00e1e\u201eba\u201e et le verbe t\u00e1b dans l\u2019Ancien Testament,\u201d ZAW 72 [1960]: 217ff.). On the second word, G. R. Driver suggests from Arabic, \u201cdebauched with luxury, corrupt\u201d (\u201cSome Hebrew Words,\u201d JTS 29 [1927/28]: 390-96).
sn Man commits evil with the same ease and facility as he drinks in water \u2013 freely and in large quantities."}, {"pk": 2837960, "translation": "NET", "book": 18, "chapter": 15, "verse": 17, "text": "\u201cI will explain to you; listen to me, and what I have seen, I will declare,", "comment": "tn Here the vav (\u05d5) apodosis follows with the cohortative (see GKC 458 \u00a7143.d).
tn The demonstrative pronoun is used here as a nominative, to introduce an independent relative clause (see GKC 447 \u00a7138.h)."}, {"pk": 2837961, "translation": "NET", "book": 18, "chapter": 15, "verse": 18, "text": "what wise men declare, hiding nothing, from the tradition of their ancestors,", "comment": "tn Heb \u201ctheir fathers.\u201d Some commentators change one letter and follow the reading of the LXX: \u201cand their fathers have not hidden.\u201d Pope tries to get the same reading by classifying the \u05de (mem) as an enclitic mem. The MT on first glance would read \u201cand did not hide from their fathers.\u201d Some take the clause \u201cand they did not hide\u201d as adverbial and belonging to the first part of the verse: \u201cwhat wise men declare, hiding nothing, according to the tradition of their fathers.\u201d
tn The word \u201ctradition\u201d is not in the Hebrew text, but has been supplied in the translation."}, {"pk": 2837962, "translation": "NET", "book": 18, "chapter": 15, "verse": 19, "text": "to whom alone the land was given when no foreigner passed among them.", "comment": "sn Eliphaz probably thinks that Edom was the proverbial home of wisdom, and so the reference here would be to his own people. If, as many interpret, the biblical writer is using these accounts to put Yahwistic ideas into the discussion, then the reference would be to Canaan at the time of the fathers. At any rate, the tradition of wisdom to Eliphaz has not been polluted by foreigners, but has retained its pure and moral nature from antiquity."}, {"pk": 2837963, "translation": "NET", "book": 18, "chapter": 15, "verse": 20, "text": "All his days the wicked man suffers torment, throughout the number of the years that are stored up for the tyrant.", "comment": "tn This has been translated with the idea of \u201coppressor\u201d in Job 6:23; 27:13.
tn Heb \u201call the days of the wicked, he suffers.\u201d The word \u201call\u201d is an adverbial accusative of time, stating along with its genitives (\u201cof the days of a wicked man\u201d) how long the individual suffers. When the subject is composed of a noun in construct followed by a genitive, the predicate sometimes agrees with the genitive (see GKC 467 \u00a7146.a).
tn The Hebrew term \u05de\u05b4\u05ea\u05b0\u05d7\u05d5\u05b9\u05dc\u05b5\u05dc (mitkholel) is a Hitpolel participle from \u05d7\u05b4\u05d9\u05dc (khil, \u201cto tremble\u201d). It carries the idea of \u201ctorment oneself,\u201d or \u201cbe tormented.\u201d Some have changed the letter \u05d7 (khet) for a letter \u05d4 (he), and obtained the meaning \u201cshows himself mad.\u201d Theodotion has \u201cis mad.\u201d Syriac (\u201cbehave arrogantly,\u201d apparently confusing Hebrew \u05d7\u05d5\u05dc with \u05d7\u05dc\u05dc; Heidi M. Szpek, Translation Technique in the Peshitta to Job [SBLDS], 277), Symmachus, and Vulgate have \u201cboasts himself.\u201d But the reading of the MT is preferable.
tn It is necessary, with Rashi, to understand the relative pronoun before the verb \u201cthey are stored up/reserved.\u201d"}, {"pk": 2837964, "translation": "NET", "book": 18, "chapter": 15, "verse": 21, "text": "Terrifying sounds fill his ears; in a time of peace marauders attack him.", "comment": "tn The word \u201cfill\u201d is not in the Hebrew text, but has been supplied in the translation.
tn The word \u05e9\u05c1\u05d5\u05b9\u05d3\u05b5\u05d3 (shoded) means \u201ca robber; a plunderer\u201d (see Job 12:6). With the verb bo\u2019 the sentence means that the robber pounces on or comes against him (see GKC 373 \u00a7118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this."}, {"pk": 2837965, "translation": "NET", "book": 18, "chapter": 15, "verse": 22, "text": "He does not expect to escape from darkness; he is marked for the sword;", "comment": "tn This is the meaning of the Hiphil imperfect negated: \u201che does not believe\u201d or \u201che has no confidence.\u201d It is followed by the infinitive construct functioning as the direct object \u2013 he does not expect to return (to escape) from darkness.sn The meaning of this line is somewhat in question. H. H. Rowley (Job [NCBC], 111) thinks it could mean that he is afraid he will not wake up from the night, or he dreads misfortune, thinking it will be final for him.
tn Heb \u201che is watched [or waited for] by the sword.\u201d G. R. Driver reads it, \u201che is marked down for the sword\u201d (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 78). Ewald suggested \u201claid up for the sword.\u201d Ball has \u201clooks for the sword.\u201d The MT has a passive participle from \u05e6\u05b8\u05e4\u05b8\u05d4 (tsafah, \u201cto observe, watch\u201d) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217).
sn In the context of these arguments, \u201cdarkness\u201d probably refers to calamity, and so the wicked can expect a calamity that is final."}, {"pk": 2837966, "translation": "NET", "book": 18, "chapter": 15, "verse": 23, "text": "he wanders about \u2014 food for vultures; he knows that the day of darkness is at hand.", "comment": "tn The MT has \u201che wanders about for food \u2013 where is it?\u201d The LXX has \u201che has been appointed for food for vultures,\u201d reading \u05d0\u05b7\u05d9\u05bc\u05b8\u05d4 (\u2019ayyah, \u201cvulture\u201d) for \u05d0\u05b7\u05d9\u05bc\u05b5\u05d4 (\u2019ayyeh, \u201cwhere is it?\u201d). This would carry on the thought of the passage \u2013 he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in \u05e0\u05b9\u05d3\u05b5\u05d3 (noded, \u201cwandering\u201d) such as \u05e0\u05b4\u05ea\u05bc\u05b7\u05df (nittan, \u201cis given\u201d), \u05e0\u05d5\u05b9\u05e2\u05b7\u05d3 (no\u2019ad, \u201cis appointed\u201d), \u05e0\u05d5\u05b9\u05d3\u05b7\u05e2 (noda\u2019, \u201cis known\u201d), or something similar. The latter involves no major change in consonants. While the MT \u201cwandering\u201d may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has \u201cand he has been appointed for food for vultures.\u201d
tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is \u201che knows that a day of darkness is fixed in his hand,\u201d i.e., is certain. Many commentators move \u201cday of darkness\u201d to the next verse, following the LXX. Then, suggestions have been offered for \u05e0\u05b8\u05db\u05d5\u05b9\u05df (nakhon, \u201cready\u201d), such as \u05e0\u05b5\u05db\u05b6\u05e8 (nekher, \u201cdisaster\u201d); and for \u05d1\u05bc\u05b0\u05d9\u05b8\u05d3\u05d5\u05b9 (b\u00ffyado, \u201cin his hand\u201d) a number of ideas \u2013 \u05dc\u05b0\u05d0\u05b5\u05d9\u05d3 (l\u00ff\u2019ed, \u201ccalamity\u201d) or \u05e4\u05bc\u05b4\u05d9\u05d3\u05d5\u05b9 (pido, \u201chis disaster\u201d). Wright takes this last view and renders it \u201che knows that misfortune is imminent,\u201d leaving the \u201cday of darkness\u201d to the next verse."}, {"pk": 2837967, "translation": "NET", "book": 18, "chapter": 15, "verse": 24, "text": "Distress and anguish terrify him; they prevail against him like a king ready to launch an attack,", "comment": "tn If \u201cday and darkness\u201d are added to this line, then this verse is made into a tri-colon \u2013 the main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT has \u201cdistress and anguish terrify him.\u201d
tn This last colon is deleted by some, moved to v. 26 by others, and the NEB puts it in brackets. The last word (translated here as \u201claunch an attack\u201d) occurs only here. HALOT 472 s.v. \u05db\u05bc\u05b4\u05d9\u05d3\u05d5\u05b9\u05e8 links it to an Arabic root kadara, \u201cto rush down,\u201d as with a bird of prey. J. Reider defines it as \u201cperturbation\u201d from the same root (\u201cEtymological Studies in Biblical Hebrew,\u201d VT 2 [1952]: 127)."}, {"pk": 2837968, "translation": "NET", "book": 18, "chapter": 15, "verse": 25, "text": "for he stretches out his hand against God, and vaunts himself against the Almighty,", "comment": "tn The Hitpael of \u05d2\u05bc\u05b8\u05d1\u05b7\u05e8 (gavar) means \u201cto act with might\u201d or \u201cto behave like a hero.\u201d The idea is that the wicked boldly vaunts himself before the Lord.
sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4)."}, {"pk": 2837969, "translation": "NET", "book": 18, "chapter": 15, "verse": 26, "text": "defiantly charging against him with a thick, strong shield!", "comment": "tn Heb \u201che runs against [or upon] him with the neck.\u201d The RSV takes this to mean \u201cwith a stiff neck.\u201d Several commentators, influenced by the LXX\u2019s \u201cinsolently,\u201d have attempted to harmonize with some idiom for neck (\u201coutstretched neck,\u201d for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting \u201cwith full battle armor.\u201d But the main idea seems to be that of a headlong assault on God.
tn Heb \u201cwith the thickness of the bosses of his shield.\u201d The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God."}, {"pk": 2837970, "translation": "NET", "book": 18, "chapter": 15, "verse": 27, "text": "Because he covered his face with fat, and made his hips bulge with fat,", "comment": "sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.
tn D. W. Thomas defends a meaning \u201ccover\u201d for the verb \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah). See \u201cTranslating Hebrew `asah,\u201d BT 17 [1966]: 190-93.
tn The term \u05e4\u05bc\u05b4\u05d9\u05de\u05b8\u05d4 (pimah), a hapax legomenon, is explained by the Arabic fa\u2019ima, \u201cto be fat.\u201d Pope renders this \u201cblubber.\u201d Cf. KJV \u201cand maketh collops of fat on his flanks.\u201d"}, {"pk": 2837971, "translation": "NET", "book": 18, "chapter": 15, "verse": 28, "text": "he lived in ruined towns and in houses where no one lives, where they are ready to crumble into heaps.", "comment": "tn The verbal idea serves here to modify \u201chouses\u201d as a relative clause; so a relative pronoun is added.
tn The Hebrew has simply \u201cthey are made ready for heaps.\u201d The LXX translates it, \u201cwhat they have prepared, let others carry away.\u201d This would involve a complete change of the last word.
sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113)."}, {"pk": 2837972, "translation": "NET", "book": 18, "chapter": 15, "verse": 29, "text": "He will not grow rich, and his wealth will not endure, nor will his possessions spread over the land.", "comment": "tn This word \u05de\u05b4\u05e0\u05b0\u05dc\u05b8\u05dd (minlam) also is a hapax legomenon, although almost always interpreted to mean \u201cpossession\u201d (with Arabic manal) and repointed as \u05de\u05b0\u05e0\u05b9\u05dc\u05b8\u05dd (m\u00ffnolam). M. Dahood further changes \u201cearth\u201d to the netherworld, and interprets it to mean \u201chis possessions will not go down to the netherworld (\u201cValue of Ugaritic for Textual Criticism,\u201d Bib 40 [1959]: 164-66). Others suggest it means \u201cear of grain,\u201d either from the common word for \u201cears of grain\u201d or a hapax legomenon in Deuteronomy 23:26 [25]."}, {"pk": 2837973, "translation": "NET", "book": 18, "chapter": 15, "verse": 30, "text": "He will not escape the darkness; a flame will wither his shoots and he will depart by the breath of God\u2019s mouth.", "comment": "tn This last line in the verse is the difficult one. The MT has \u201che shall depart by the breath of his mouth.\u201d If this reading stands, then it must be understood that it is the breath of God\u2019s mouth that is intended. In place of \u201chis mouth\u201d the LXX has \u201cflower\u201d (reading \u05e4\u05bc\u05b4\u05e8\u05d4\u05d5\u05b9 [pirho, properly, \u201chis fruit\u201d] instead of \u05e4\u05bc\u05b4\u05d9\u05d5 piv), and \u201cfall\u201d instead of \u201cdepart.\u201d Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter \u05d9\u05b8\u05e1\u05d5\u05bc\u05e8 (yasur, \u201cdepart\u201d) to something like \u05d9\u05b0\u05e1\u05b9\u05e2\u05b7\u05e8 (y\u00ffso\u2019ar, from \u05e1\u05b8\u05e2\u05b7\u05e8 [sa\u2019ar, \u201cto drive away\u201d]), or the like, to get \u201cwill be swept away.\u201d The result is a reading: \u201cand his blossom will be swept away by the wind.\u201d The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62).
tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next)."}, {"pk": 2837974, "translation": "NET", "book": 18, "chapter": 15, "verse": 31, "text": "Let him not trust in what is worthless, deceiving himself; for worthlessness will be his reward.", "comment": "tn The word, although difficult in its form, is \u201cvanity,\u201d i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (shav\u2019) conceals the word \u05e9\u05c1\u05b4\u05d9\u05d0\u05d5\u05b9 (shi\u2019o, \u201chis stature\u201d). But Dhorme reworks most of the verse. He changes \u05e0\u05b4\u05ea\u05b0\u05e2\u05b8\u05d4 (nit\u2019ah, \u201cdeceived\u201d) to \u05e0\u05b5\u05d3\u05b7\u05e2 (neda\u2019, \u201cwe know\u201d) to arrive at \u201cwe know that it is vanity.\u201d The last two words of the verse are then moved to the next. The LXX has \u201clet him not think that he shall endure, for his end shall be vanity.\u201d
tn This word is found in Job 20:18 with the sense of \u201ctrading.\u201d It can mean the exchange of goods or the profit from them. Some commentators change \u05ea\u05b0\u05de\u05d5\u05bc\u05e8\u05b8\u05ea\u05d5\u05b9 (t\u00ffmurato, \u201chis reward\u201d) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include \u05ea\u05bc\u05b4\u05de\u05b9\u05e8\u05b8\u05ea\u05d5\u05b9 (timorato, \u201chis palm tree\u201d) and \u05d6\u05b0\u05de\u05b9\u05e8\u05b8\u05ea\u05d5\u05b9 (z\u00ffmorato, \u201chis vine shoot\u201d). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, \u201cLet him not trust in his stature, deceiving himself, for it is vanity.\u201d And then put \u201chis palm tree\u201d with the next verse, he thinks that achieves the proper balance."}, {"pk": 2837975, "translation": "NET", "book": 18, "chapter": 15, "verse": 32, "text": "Before his time he will be paid in full, and his branches will not flourish.", "comment": "tn Now, in the second half of the verse, the metaphor of a tree with branches begins.
tn Those who put the last colon of v. 31 with v. 32 also have to change the verb \u05ea\u05bc\u05b4\u05de\u05bc\u05b8\u05dc\u05b5\u05d0 (timmale\u2019, \u201cwill be fulfilled\u201d). E. Dhorme (Job, 225) says, \u201ca mere glance at the use of yimmal\u2026abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmale\u2019 through the accidental transposition of the \u2018alep of b\u00ffsi\u2019o\u2026in verse 31\u2026.\u201d This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has \u201chis harvest shall perish before the time,\u201d which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.
tn Heb \u201cbefore his day.\u201d"}, {"pk": 2837976, "translation": "NET", "book": 18, "chapter": 15, "verse": 33, "text": "Like a vine he will let his sour grapes fall, and like an olive tree he will shed his blossoms.", "comment": "tn The verb means \u201cto treat violently\u201d or \u201cto wrong.\u201d It indicates that the vine did not nourish the grapes well enough for them to grow, and so they dry up and drop off.
sn The point is that like the tree the wicked man shows signs of life but produces nothing valuable. The olive tree will have blossoms in the years that it produces no olives, and so eventually drops the blossoms."}, {"pk": 2837977, "translation": "NET", "book": 18, "chapter": 15, "verse": 34, "text": "For the company of the godless is barren, and fire consumes the tents of those who accept bribes.", "comment": "sn This may refer to the fire that struck Job (cf. 1:16).
tn Heb \u201cthe tents of bribery.\u201d The word \u201cbribery\u201d can mean a \u201cgift,\u201d but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.
tn The LXX renders this line: \u201cfor death is the witness of an ungodly man. \u201cDeath\u201d represents \u201cbarren/sterile,\u201d and \u201cwitness\u201d represents \u201cassembly.\u201d"}, {"pk": 2837978, "translation": "NET", "book": 18, "chapter": 15, "verse": 35, "text": "They conceive trouble and bring forth evil; their belly prepares deception.\u201d", "comment": "tn Infinitives absolute are used in this verse in the place of finite verbs. They lend a greater vividness to the description, stressing the basic meaning of the words.
tn At the start of the speech Eliphaz said Job\u2019s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech."}, {"pk": 2837979, "translation": "NET", "book": 18, "chapter": 16, "verse": 1, "text": "Then Job replied:", "comment": "sn In the next two chapters we have Job\u2019s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2\u20135 he dismisses the consolation his friends offered; in vv. 6\u201317 he laments that he is abandoned by God and man; in 16:8\u201317:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death."}, {"pk": 2837980, "translation": "NET", "book": 18, "chapter": 16, "verse": 2, "text": "\u201cI have heard many things like these before. What miserable comforters are you all!", "comment": "tn The expression uses the Piel participle in construct: \u05de\u05b0\u05e0\u05b7\u05d7\u05b2\u05de\u05b5\u05d9 \u05e2\u05b8\u05de\u05b8\u05dc (m\u00ffnahame \u2019amal, \u201ccomforters of trouble\u201d), i.e., comforters who increase trouble instead of relieving it. D. W. Thomas translates this \u201cbreathers out of trouble\u201d (\u201cA Note on the Hebrew Root naham,\u201d ExpTim 44 [1932/33]: 192)."}, {"pk": 2837981, "translation": "NET", "book": 18, "chapter": 16, "verse": 3, "text": "Will there be an end to your windy words? Or what provokes you that you answer?", "comment": "tn The Hiphil of \u05de\u05b8\u05e8\u05b7\u05e5 (marats) does not occur anywhere else. The word means \u201cto compel; to force\u201d (see 6:25).
tn The LXX seems to have gone a different way: \u201cWhat, is there any reason in vain words, or what will hinder you from answering?\u201d
tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with \u05d0\u05d5\u05b9 (\u2019o, see GKC 475 \u00a7150.g).
tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.
tn Heb \u201cwords of wind.\u201d"}, {"pk": 2837982, "translation": "NET", "book": 18, "chapter": 16, "verse": 4, "text": "I also could speak like you, if you were in my place; I could pile up words against you and I could shake my head at you.", "comment": "sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).
tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 \u00a7109.f.
tn The conjunction \u05dc\u05d5\u05bc (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 \u00a7159.l).
tn This verb \u05d0\u05b7\u05d7\u05b0\u05d1\u05bc\u05b4\u05d9\u05e8\u05b8\u05d4 (\u2019akhbirah) is usually connected to \u05d7\u05b8\u05d1\u05b7\u05e8 (khavar, \u201cto bind\u201d). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning \u201cto make a sound,\u201d and so here \u201cto harangue\u201d (\u201cHebrew habar and Semitic HBR,\u201d JBL 75 [1956]: 328-31; see also O. Loretz, \u201cHBR in Job 16:4,\u201d CBQ 23 [1961]: 293-94, who renders it \u201cI could make noisy speeches\u201d). Other suggestions have been for new meanings based on cognate studies, such as \u201cto make beautiful\u201d (i.e., make polished speeches)."}, {"pk": 2837983, "translation": "NET", "book": 18, "chapter": 16, "verse": 5, "text": "But I would strengthen you with my words; comfort from my lips would bring you relief.", "comment": "tn The Piel of \u05d0\u05b8\u05de\u05b7\u05e5 (\u2019amats) means \u201cto strengthen, fortify.\u201d
tn \u201cBut\u201d has been added in the translation to strengthen the contrast.
tn The verb \u05d9\u05b7\u05d7\u05b0\u05e9\u05c2\u05b9\u05da\u05b0 (yakhsokh) means \u201cto restrain; to withhold.\u201d There is no object, so many make it first person subject, \u201cI will not restrain.\u201d The LXX and the Syriac have a different person \u2013 \u201cI would not restrain.\u201d G. R. Driver, arguing that the verb is intransitive here, made it \u201cthe solace of my lips would not [added] be withheld\u201d (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means \u201csoothed, assuaged.\u201d
tn Heb \u201cmy mouth.\u201d"}, {"pk": 2837984, "translation": "NET", "book": 18, "chapter": 16, "verse": 6, "text": "\u201cBut if I speak, my pain is not relieved, and if I refrain from speaking \u2014 how much of it goes away?", "comment": "tn \u201cBut\u201d is supplied in the translation to strengthen the contrast.
tn The Niphal \u05d9\u05b5\u05d7\u05b8\u05e9\u05c2\u05b5\u05da\u05b0 (yekhasekh) means \u201cto be soothed; to be assuaged.\u201d
tn Some argue that \u05de\u05b8\u05d4 (mah) in the text is the Arabic ma, the simple negative. This would then mean \u201cit does not depart far from me.\u201d The interrogative used rhetorically amounts to the same thing, however, so the suggestion is not necessary."}, {"pk": 2837985, "translation": "NET", "book": 18, "chapter": 16, "verse": 7, "text": "Surely now he has worn me out, you have devastated my entire household.", "comment": "tn In poetic discourse there is often an abrupt change from person to another. See GKC 462 \u00a7144.p. Some take the subject of this verb to be God, others the pain (\u201csurely now it has worn me out\u201d)."}, {"pk": 2837986, "translation": "NET", "book": 18, "chapter": 16, "verse": 8, "text": "You have seized me, and it has become a witness; my leanness has risen up against me and testifies against me.", "comment": "tn The verb is \u05e7\u05b8\u05de\u05b7\u05d8 (qamat) which is used only here and in 22:16; it means \u201cto seize; to grasp.\u201d By God\u2019s seizing him, Job means his afflictions.
tn The subject is \u201cmy calamity.\u201d
tn The verb is used in Ps 109:24 to mean \u201cto be lean\u201d; and so \u201cleanness\u201d is accepted here for the noun by most. Otherwise the word is \u201clie, deceit.\u201d Accordingly, some take it here as \u201cmy slanderer\u201d or \u201cmy liar\u201d (gives evidence against me)."}, {"pk": 2837987, "translation": "NET", "book": 18, "chapter": 16, "verse": 9, "text": "His anger has torn me and persecuted me; he has gnashed at me with his teeth; my adversary locks his eyes on me.", "comment": "tn The verb is used of sharpening a sword in Ps 7:12; here it means \u201cto look intently\u201d as an animal looks for prey. The verse describes God\u2019s relentless pursuit of Job.
tn The referent of these pronouns in v. 9 (\u201chis anger\u2026he has gnashed\u2026his teeth\u2026his eyes\u201d) is best taken as God.
sn The figure used now is that of a wild beast. God\u2019s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.
tn The verb \u05e9\u05c2\u05b8\u05d8\u05b7\u05dd (satam) is translated \u201chate\u201d in the RSV, but this is not accepted by very many. Many emend it to \u05e9\u05c1\u05b8\u05de\u05d8 (shamat), reading \u201cand he dropped me\u201d (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370)."}, {"pk": 2837988, "translation": "NET", "book": 18, "chapter": 16, "verse": 10, "text": "People have opened their mouths against me, they have struck my cheek in scorn; they unite together against me.", "comment": "tn \u201cPeople\u201d is supplied; the Hebrew verb is third plural. The colon reads, \u201cthey have opened against me with [the preposition is instrumental] their mouth.\u201d The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others).
tn This is an \u201cinsult\u201d or a \u201creproach.\u201d
tn The verb \u05d9\u05b4\u05ea\u05b0\u05de\u05b7\u05dc\u05bc\u05b8\u05d0\u05d5\u05bc\u05df (yitmalla\u2019un) is taken from \u05de\u05b8\u05dc\u05b5\u05d0 (male\u2019), \u201cto be full,\u201d and in this stem, \u201cto pile up; to press together.\u201d The term has a military connotation, such as \u201cto mobilize\u201d (see D. W. Thomas, \u201cmlw in Jeremiah 4:5 : a military term,\u201d JJS 3 [1952]: 47-52). Job sees himself surrounded by enemies who persecute him and mock him."}, {"pk": 2837989, "translation": "NET", "book": 18, "chapter": 16, "verse": 11, "text": "God abandons me to evil men, and throws me into the hands of wicked men.", "comment": "tn The word \u05e2\u05b2\u05d5\u05b4\u05d9\u05dc (\u2019avil) means \u201cchild,\u201d and this cannot be right here. If it is read as \u05e2\u05b7\u05d5\u05bc\u05b8\u05dc (\u2019avval) as in Job 27:7 it would be the unrighteous.
sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.
tn The word \u05d9\u05b4\u05e8\u05b0\u05d8\u05b5\u05e0\u05b4\u05d9 (yirteni) does not derive from the root \u05e8\u05b8\u05d8\u05b8\u05d4 (ratah) as would fit the pointing in the MT, but from \u05d9\u05b8\u05e8\u05b7\u05d8 (yarat), cognate to Arabic warrata, \u201cto throw; to hurl.\u201d E. Dhorme (Job, 236) thinks that since the normal form would have been \u05d9\u05b4\u05d9\u05e8\u05b0\u05d8\u05b5\u05e0\u05b4\u05d9 (yir\u00ffteni), it is probable that one of the yods (\u05d9) would have affected the word \u05e2\u05b2\u05d5\u05b4\u05d9\u05dc (\u2019avil) \u2013 but that does not make much sense."}, {"pk": 2837990, "translation": "NET", "book": 18, "chapter": 16, "verse": 12, "text": "I was in peace, and he has shattered me. He has seized me by the neck and crushed me. He has made me his target;", "comment": "tn The verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar) means \u201cto shake.\u201d In the Hiphil it means \u201cto break; to shatter\u201d (5:12; 15:4). The Pilpel means \u201cto break in pieces,\u201d and in the Poel in Jer 23:29 \u201cto smash up.\u201d So Job was living at ease, and God shattered his life.
tn Here is another Pilpel, now from \u05e4\u05bc\u05b8\u05e6\u05b7\u05e5 (patsats) with a similar meaning to the other verb. It means \u201cto dash into pieces\u201d and even scatter the pieces. The LXX translates this line, \u201che took me by the hair of the head and plucked it out.\u201d"}, {"pk": 2837991, "translation": "NET", "book": 18, "chapter": 16, "verse": 13, "text": "his archers surround me. Without pity he pierces my kidneys and pours out my gall on the ground.", "comment": "tn This word \u05de\u05b0\u05e8\u05b5\u05e8\u05b8\u05ea\u05b4\u05d9 (m\u00ffrerati, \u201cmy gall\u201d) is found only here. It is close to the form in Job 13:26, \u201cbitter things.\u201d In Job 20:14 it may mean \u201cpoison.\u201d The thought is also found in Lam 2:11.
tn The meaning of \u201chis archers\u201d is supported for \u05e8\u05b7\u05d1\u05bc\u05b8\u05d9\u05d5 (rabbayv) in view of Jer 50:29. The LXX, Syriac, Vulgate, Targum Job, followed by several translations and commentators prefer \u201carrows.\u201d They see this as a more appropriate figure without raising the question of who the archers might be (see 6:4). The point is an unnecessary distinction, for the figure is an illustration of the affliction that God has brought on him.
tn Heb \u201cand he does not pity,\u201d but the clause is functioning adverbially in the line.
tn The verb \u05e4\u05bc\u05b8\u05dc\u05b7\u05d7 (palakh) in the Piel means \u201cto pierce\u201d (see Prov 7:23). A fuller comparison should be made with Lam 3:12\u201313."}, {"pk": 2837992, "translation": "NET", "book": 18, "chapter": 16, "verse": 14, "text": "He breaks through against me, time and time again; he rushes against me like a warrior.", "comment": "tn The word \u05e4\u05bc\u05b8\u05e8\u05b7\u05e5 (parats) means \u201cto make a breach\u201d in a wall (Isa 5:5; Ps 80:13). It is used figuratively in the birth and naming of Peres in Gen 38:29. Here the image is now of a military attack that breaks through a wall. The text uses the cognate accusative, and then with the addition of \u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (\u2019al-p\u00ffne, \u201cin addition\u201d) it repeats the cognate noun. A smooth translation that reflects the three words is difficult. E. Dhorme (Job, 237) has \u201che batters me down, breach upon breach.\u201d
tn Heb \u201cruns.\u201d"}, {"pk": 2837993, "translation": "NET", "book": 18, "chapter": 16, "verse": 15, "text": "I have sewed sackcloth on my skin, and buried my horn in the dust;", "comment": "tn There is no English term that captures exactly what \u201chorn\u201d is meant to do. Drawn from the animal world, the image was meant to convey strength and pride and victory. Some modern commentators have made other proposals for the line. Svi Rin suggested from Ugaritic that the verb be translated \u201clower\u201d or \u201cdip\u201d (\u201cUgaritic \u2013 Old Testament Affinities,\u201d BZ 7 [1963]: 22-33).
sn The language is hyperbolic; Job is saying that the sackcloth he has put on in his lamentable state is now stuck to his skin as if he had stitched it into the skin. It is now a habitual garment that he never takes off.
tn The Poel \u05e2\u05b9\u05dc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (\u2019olalti) from \u05e2\u05b8\u05dc\u05b7\u05dc (\u2019alal, \u201cto enter\u201d) has here the meaning of \u201cto thrust in.\u201d The activity is the opposite of \u201craising high the horn,\u201d a picture of dignity and victory."}, {"pk": 2837994, "translation": "NET", "book": 18, "chapter": 16, "verse": 16, "text": "my face is reddened because of weeping, and on my eyelids there is a deep darkness,", "comment": "sn A. B. Davidson (Job, 122) notes that spontaneous and repeated weeping is one of the symptoms of elephantiasis.
tn An intensive form, a Qetaltal form of the root \u05d7\u05b8\u05de\u05b7\u05e8 (khamar, \u201cred\u201d) is used here. This word has as probable derivatives \u05d7\u05b9\u05de\u05b6\u05e8 (khomer, \u201c[red] clay\u201d) and \u05d7\u05b2\u05de\u05d5\u05b9\u05e8 (khamor, \u201c[red] ass\u201d) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads \u201cmy belly\u201d).
sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The \u201ceyelids\u201d here would be synecdoche, reflecting the whole facial expression as sad and sullen."}, {"pk": 2837995, "translation": "NET", "book": 18, "chapter": 16, "verse": 17, "text": "although there is no violence in my hands and my prayer is pure.", "comment": "tn For the use of the preposition \u05e2\u05b7\u05dc (\u2019al) to introduce concessive clauses, see GKC 499 \u00a7160.c."}, {"pk": 2837996, "translation": "NET", "book": 18, "chapter": 16, "verse": 18, "text": "\u201cO earth, do not cover my blood, nor let there be a secret place for my cry.", "comment": "sn Job knows that he will die, and that his death, signified here by blood on the ground, will cry out for vindication.
tn The word is simply \u201ca place,\u201d but in the context it surely means a hidden place, a secret place that would never be discovered (see 18:21)."}, {"pk": 2837997, "translation": "NET", "book": 18, "chapter": 16, "verse": 19, "text": "Even now my witness is in heaven; my advocate is on high.", "comment": "sn The witness in heaven must be God, to whom the cries and prayers come. Job\u2019s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness.
tn The parallelism now uses the Aramaic word \u201cmy advocate\u201d \u2013 the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban\u2019s naming of the \u201cheap of witness\u201d in Aramaic \u2013 \u201cSahadutha.\u201d"}, {"pk": 2837998, "translation": "NET", "book": 18, "chapter": 16, "verse": 20, "text": "My intercessor is my friend as my eyes pour out tears to God;", "comment": "tn The first two words of this verse are problematic: \u05de\u05b0\u05dc\u05b4\u05d9\u05e6\u05b7\u05d9 \u05e8\u05b5\u05e2\u05b8\u05d9 (m\u00fflitsay re\u2019ay, \u201cmy scorners are my friends\u201d). The word \u05de\u05b5\u05dc\u05b4\u05d9\u05e5 (melits), from or related to the word for \u201cscorner\u201d (\u05dc\u05b4\u05d9\u05e5, lits) in wisdom literature especially, can also mean \u201cmediator\u201d (Job 33:23), \u201cinterpreter\u201d (Gen 42:23). This gives the idea that \u201cscorn\u201d has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as \u201cmy spokesman.\u201d This may not be from the same root as \u201cscorn\u201d (see N. H. Richardson, \u201cSome Notes on lis and Its Derivatives,\u201d VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of \u201cmy friends are scorners\u201d is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has \u201cMay my prayer come to the Lord, and before him may my eye shed tears.\u201d Some have tried to change the Hebrew to fit this. The word \u201cmy friends\u201d also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word \u201cfriend.\u201d D. J. A. Clines accepts the view that it is not \u201cfriends\u201d but \u201cthoughts\u201d (\u05e8\u05b5\u05e2\u05b7, rea\u2019). E. Dhorme takes it as \u201cclamor,\u201d from \u05e8\u05d5\u05bc\u05e2\u05b7 (rua\u2019) and so interprets \u201cmy claimant word has reached God.\u201d J. B. Curtis tries \u201cMy intercessor is my shepherd,\u201d from \u05e8\u05b9\u05e2\u05b4\u05d9 (ro\u2019i). See \u201cOn Job\u2019s Witness in Heaven,\u201d JBL 102 [1983]: 549-62.
tn The Hebrew verb means \u201cto drip; to stream; to flow\u201d; the expression is cryptic, but understandable: \u201cmy eye flows [with tears as I cry out] to God.\u201d But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning \u201csleepless\u201d (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, \u201cThe Semantic Range of dalapu,\u201d JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of \u201cdripping eyes\u201d based on the Talmudic use, see J. C. Greenfield, \u201cLexicographical Notes I,\u201d HUCA 29 (1958): 203-28."}, {"pk": 2837999, "translation": "NET", "book": 18, "chapter": 16, "verse": 21, "text": "and he contends with God on behalf of man as a man pleads for his friend.", "comment": "tn The verb is supplied from the parallel clause.
tn E. Dhorme (Job, 240) alters this slightly to read \u201cWould that\u201d or \u201cAh! if only.\u201d
tn This is the simple translation of the expression \u201cson of man\u201d in Job. But some commentators wish to change the word \u05d1\u05bc\u05b5\u05df (ben, \u201cson\u201d) to \u05d1\u05bc\u05b5\u05d9\u05df (ben, \u201cbetween\u201d). It would then be \u201c[as] between a man and [for] his friend.\u201d Even though a few mss have this reading, it is to be rejected. But see J. Barr, \u201cSome Notes on \u2018ben\u2019 in Classical Hebrew,\u201d JSS 23 (1978): 1-22."}, {"pk": 2838000, "translation": "NET", "book": 18, "chapter": 16, "verse": 22, "text": "For the years that lie ahead are few, and then I will go on the way of no return.", "comment": "tn The verbal expression \u201cI will not return\u201d serves here to modify the journey that he will take. It is \u201cthe road [of] I will not return.\u201d
tn The expression is \u201cyears of number,\u201d meaning that they can be counted, and so \u201cthe years are few.\u201d The verb simply means \u201ccomes\u201d or \u201clie ahead.\u201d"}, {"pk": 2838001, "translation": "NET", "book": 18, "chapter": 17, "verse": 1, "text": "My spirit is broken, my days have faded out, the grave awaits me.", "comment": "tn The verb \u05d6\u05b8\u05e2\u05b7\u05da\u05b0 (za\u2019aq, equivalent of Aramaic \u05d3\u05b8\u05e2\u05b7\u05e7 [da\u2019aq]) means \u201cto be extinguished.\u201d It only occurs here in the Hebrew.
tn The plural \u201cgraves\u201d could be simply an intensification, a plural of extension (see GKC 397 \u00a7124.c), or a reference to the graveyard. Coverdale had: \u201cI am harde at deathes dore.\u201d The Hebrew expression simply reads \u201cgraves for me.\u201d It probably means that graves await him.
tn The verb \u05d7\u05b8\u05d1\u05b7\u05dc (khaval, \u201cto act badly\u201d) in the Piel means \u201cto ruin.\u201d The Pual translation with \u201cmy spirit\u201d as the subject means \u201cbroken\u201d in the sense of finished (not in the sense of humbled as in Ps 51)."}, {"pk": 2838002, "translation": "NET", "book": 18, "chapter": 17, "verse": 2, "text": "Surely mockery is with me; my eyes must dwell on their hostility.", "comment": "tn E. Dhorme (Job, 243) interprets the preposition to mean \u201caimed at me.\u201d
tn The noun is the abstract noun, \u201cmockery.\u201d It indicates that he is the object of derision. But many commentators either change the word to \u201cmockers\u201d (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis).
tn The meaning of \u05d4\u05b7\u05de\u05bc\u05b0\u05e8\u05d5\u05b9\u05ea\u05b8\u05dd (hamm\u00ffrotam) is unclear, and the versions offer no help. If the MT is correct, it would probably be connected to \u05de\u05b8\u05e8\u05b8\u05d4 (marah, \u201cto be rebellious\u201d) and the derived form something like \u201chostility; provocation.\u201d But some commentators suggest it should be related to \u05de\u05b8\u05e8\u05b9\u05e8\u05d5\u05b9\u05ea (marorot, \u201cbitter things\u201d). Others have changed both the noun and the verb to obtain something like \u201cMy eye is weary of their contentiousness\u201d (Holscher), or mine eyes are wearied by your stream of peevish complaints\u201d (G. R. Driver, \u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 78). There is no alternative suggestion that is compelling."}, {"pk": 2838003, "translation": "NET", "book": 18, "chapter": 17, "verse": 3, "text": "Make then my pledge with you. Who else will put up security for me?", "comment": "tn The MT has two imperatives: \u201cLay down, pledge me, with me.\u201d Most commentators think that the second imperative should be a noun, and take it to say, \u201cLay my pledge with/beside you.\u201d A. B. Davidson (Job, 126) suggests that the first verb means \u201cgive a pledge,\u201d and so the two similar verbs would be emphatic: \u201cGive a pledge, be my surety.\u201d Other than such a change (which would involve changing the vowels) one would have to interpret similarly by seeing the imperatives as a kind of hendiadys, with the main emphasis being on the second imperative, \u201cmake a pledge.\u201d
sn The idiom is \u201cto strike the hand.\u201d Here the wording is a little different, \u201cWho is he that will strike himself into my hand?\u201d"}, {"pk": 2838004, "translation": "NET", "book": 18, "chapter": 17, "verse": 4, "text": "Because you have closed their minds to understanding, therefore you will not exalt them.", "comment": "tn This half-verse gives the reason for the next half-verse.
tn The object \u201cthem\u201d is supplied. This is the simplest reading of the line, taking the verb is an active Polel. Some suggest that the subject is \u201ctheir hand\u201d and the verb is to be translated \u201cis not raised.\u201d This would carry through the thought of the last verse, but it is not necessary to the point.
sn The pronoun their refers to Job\u2019s friends. They have not pledged security for him because God has hidden or sealed off their understanding."}, {"pk": 2838005, "translation": "NET", "book": 18, "chapter": 17, "verse": 5, "text": "If a man denounces his friends for personal gain, the eyes of his children will fail.", "comment": "tn Heb \u201cfor a portion.\u201d This verse is rather obscure. The words are not that difficult, but the sense of them in this context is. Some take the idea to mean \u201che denounces his friends for a portion,\u201d and others have a totally different idea of \u201che invites his friends to share with him.\u201d The former fits the context better, indicating that Job\u2019s friends speak out against him for some personal gain. The second half of the verse then promises that his children will suffer loss for this attempt at gain. The line is surely proverbial. A number of other interpretations can be found in the commentaries."}, {"pk": 2838006, "translation": "NET", "book": 18, "chapter": 17, "verse": 6, "text": "He has made me a byword to people, I am the one in whose face they spit.", "comment": "tn The word \u05ea\u05b9\u05e4\u05b6\u05ea (tofet) is a hapax legomenon. The expression is \u201cand a spitting in/to the face I have become,\u201d i.e., \u201cI have become one in whose face people spit.\u201d Various suggestions have been made, including a link to Tophet, but they are weak. The verse as it exists in the MT is fine, and fits the context well.
tn The word \u201cbyword\u201d is related to the word translated \u201cproverb\u201d in the Bible (\u05de\u05b8\u05e9\u05c1\u05b8\u05dc, mashal). Job\u2019s case is so well known that he is synonymous with afflictions and with abuse by people.
tn The verb is the third person, and so God is likely the subject. The LXX has \u201cyou have made me.\u201d So most commentators clarify the verb in some such way. However, without an expressed subject it can also be taken as a passive."}, {"pk": 2838007, "translation": "NET", "book": 18, "chapter": 17, "verse": 7, "text": "My eyes have grown dim with grief; my whole frame is but a shadow.", "comment": "tn The word \u05d9\u05b0\u05e6\u05bb\u05e8\u05b4\u05d9\u05dd (y\u00fftsurim), here with a suffix, occurs only here in the Bible. The word is related to \u05d9\u05b8\u05e6\u05b7\u05e8 (yatsar, \u201cto form, fashion\u201d). And so Targum Job has \u201cmy forms,\u201d and the Vulgate \u201cmy members.\u201d The Syriac uses \u201cthoughts\u201d to reflect \u05d9\u05b5\u05e6\u05b6\u05e8 (yetser). Some have followed this to interpret, \u201call my thoughts have dissolved into shadows.\u201d But the parallel with \u201ceye\u201d would suggest \u201cform.\u201d The plural \u201cmy forms, all of them\u201d would refer to the whole body.
tn See the usage of this verb in Gen 27:1 and Deut 34:7. Usually it is age that causes the failing eyesight, but here it is the grief."}, {"pk": 2838008, "translation": "NET", "book": 18, "chapter": 17, "verse": 8, "text": "Upright men are appalled at this; the innocent man is troubled with the godless.", "comment": "tn This verb \u05e9\u05c1\u05b8\u05de\u05b7\u05dd (shamam, \u201cappalled\u201d) is the one found in Isa 52:14, translated there \u201castonished.\u201d
tn The verb means \u201cto rouse oneself to excitement.\u201d It naturally means \u201cto be agitated; to be stirred up.\u201d"}, {"pk": 2838009, "translation": "NET", "book": 18, "chapter": 17, "verse": 9, "text": "But the righteous man holds to his way, and the one with clean hands grows stronger.", "comment": "tn The last two words are the imperfect verb \u05d9\u05b9\u05e1\u05b4\u05d9\u05e3 (yosif) which means \u201che adds,\u201d and the abstract noun \u201cenergy, strength.\u201d This noun is not found elsewhere; its Piel verb occurs in Job 4:4 and 16:5. \u201che increases strength.\u201d"}, {"pk": 2838010, "translation": "NET", "book": 18, "chapter": 17, "verse": 10, "text": "\u201cBut turn, all of you, and come now! I will not find a wise man among you.", "comment": "tn Instead of the exact correspondence between coordinate verbs, other combinations occur \u2013 here we have a jussive and an imperative (see GKC 386 \u00a7120.e).
tn The first verb, the jussive, means \u201cto return\u201d; the second verb, the imperative, means \u201cto come.\u201d The two could be taken as a hendiadys, the first verb becoming adverbial: \u201cto come again.\u201d
tn The form says \u201call of them.\u201d Several editors would change it to \u201call of you,\u201d but the lack of concord is not surprising; the vocative elsewhere uses the third person (see Mic 1:2; see also GKC 441 \u00a7135.r)."}, {"pk": 2838011, "translation": "NET", "book": 18, "chapter": 17, "verse": 11, "text": "My days have passed, my plans are shattered, even the desires of my heart.", "comment": "tn This term usually means \u201cplans; devices\u201d in a bad sense, although it can be used of God\u2019s plans (see e.g., Zech 8:15).
tn This word has been linked to the root \u05d9\u05b8\u05e8\u05b7\u05e9\u05c1 (yarash, \u201cto inherit\u201d) yielding a meaning \u201cthe possessions of my heart.\u201d But it is actually to be connected to \u05d0\u05b8\u05e8\u05b7\u05e9\u05c1 (\u2019arash, \u201cto desire\u201d) cognate to the Akkadian eresu, \u201cdesire.\u201d The LXX has \u201climbs,\u201d which may come from an Aramaic word for \u201cropes.\u201d An emendation based on the LXX would be risky.
tn Although not in the Hebrew text, \u201ceven\u201d is supplied in the translation, because this line is in apposition to the preceding."}, {"pk": 2838012, "translation": "NET", "book": 18, "chapter": 17, "verse": 12, "text": "These men change night into day; they say, \u2018The light is near in the face of darkness.\u2019", "comment": "tn This expression is open to alternative translations: (1) It could mean that they say in the face of darkness, \u201cLight is near.\u201d (2) It could also mean \u201cThe light is near the darkness\u201d or \u201cThe light is nearer than the darkness.\u201d
tn The verse simply has the plural, \u201cthey change.\u201d But since this verse seems to be a description of his friends, a clarification of the referent in the translation is helpful.
tn The same verb \u05e9\u05c2\u05b4\u05d9\u05dd (sim, \u201cset\u201d) is used this way in Isa 5:20: \u201c\u2026who change darkness into light.\u201d
tn The rest of the verse makes better sense if it is interpreted as what his friends say."}, {"pk": 2838013, "translation": "NET", "book": 18, "chapter": 17, "verse": 13, "text": "If I hope for the grave to be my home, if I spread out my bed in darkness,", "comment": "tn The clause begins with \u05d0\u05b4\u05dd (\u2019im) which here has more of the sense of \u201csince.\u201d E. Dhorme (Job, 253) takes a rather rare use of the word to get \u201cCan I hope again\u201d (see also GKC 475 \u00a7150.f for the caveat)."}, {"pk": 2838014, "translation": "NET", "book": 18, "chapter": 17, "verse": 14, "text": "If I cry to corruption, \u2018You are my father,\u2019 and to the worm, \u2018My Mother,\u2019 or \u2018My sister,\u2019", "comment": "tn This is understood because the conditional clauses seem to run to the apodosis in v. 15.
tn The word \u05e9\u05c1\u05b7\u05d7\u05b7\u05ea (shakhat) may be the word \u201ccorruption\u201d from a root \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat, \u201cto destroy\u201d) or a word \u201cpit\u201d from \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 (shuakh, \u201cto sink down\u201d). The same problem surfaces in Ps 16:10, where it is parallel to \u201cSheol.\u201d E. F. Sutcliffe, The Old Testament and the Future Life, 76ff., defends the meaning \u201ccorruption.\u201d But many commentators here take it to mean \u201cthe grave\u201d in harmony with \u201cSheol.\u201d But in this verse \u201cworms\u201d would suggest \u201ccorruption\u201d is better."}, {"pk": 2838015, "translation": "NET", "book": 18, "chapter": 17, "verse": 15, "text": "where then is my hope? And my hope, who sees it?", "comment": "tn The adverb \u05d0\u05b5\u05e4\u05d5\u05b9 (\u2019efo, \u201cthen\u201d) plays an enclitic role here (see Job 4:7).
tn The repetition of \u201cmy hope\u201d in the verse has thrown the versions off, and their translations have led commentators also to change the second one to something like \u201cgoodness,\u201d on the assumption that a word cannot be repeated in the same verse. The word actually carries two different senses here. The first would be the basic meaning \u201chope,\u201d but the second a metonymy of cause, namely, what hope produces, what will be seen."}, {"pk": 2838016, "translation": "NET", "book": 18, "chapter": 17, "verse": 16, "text": "Will it go down to the barred gates of death? Will we descend together into the dust?\u201d", "comment": "tn The conjunction \u05d0\u05b4\u05dd (\u2019im) confirms the interrogative interpretation.
tn The translation follows the LXX and the Syriac versions with the change of vocalization in the MT. The MT has the noun \u201crest,\u201d yielding, \u201cwill our rest be together in the dust?\u201d The verb \u05e0\u05b8\u05d7\u05b7\u05ea (nakhat) in Aramaic means \u201cto go down; to descend.\u201d If that is the preferred reading \u2013 and it almost is universally accepted here \u2013 then it would be spelled \u05e0\u05b5\u05d7\u05b7\u05ea (nekhat). In either case the point of the verse is clearly describing death and going to the grave.
tn The plural form of the verb probably refers to the two words, or the two senses of the word in the preceding verse. Hope and what it produces will perish with Job.
tn The Hebrew word \u05d1\u05bc\u05b7\u05d3\u05bc\u05b4\u05d9\u05dd (baddim) describes the \u201cbars\u201d or \u201cbolts\u201d of Sheol, referring (by synecdoche) to the \u201cgates of Sheol.\u201d The LXX has \u201cwith me to Sheol,\u201d and many adopt that as \u201cby my side.\u201d
sn It is natural to assume that this verse continues the interrogative clause of the preceding verse."}, {"pk": 2838017, "translation": "NET", "book": 18, "chapter": 18, "verse": 1, "text": "Then Bildad the Shuhite answered:", "comment": "sn Bildad attacks Job with less subtlety than Eliphaz. He describes the miserable existence of the wicked, indicating that it is the proof of sin. His speech falls into two main parts: why is Job so contemptuous toward his friends (Job 18:2\u20134), and the fate of the wicked (18:5\u201321). On this chapter see N. M. Sarna, \u201cThe Mythological Background of Job 18,\u201d JBL 82 (1963): 315-18; and W. A. Irwin, \u201cJob\u2019s Redeemer,\u201d JBL 81 (1962): 217-29."}, {"pk": 2838018, "translation": "NET", "book": 18, "chapter": 18, "verse": 2, "text": "\u201cHow long until you make an end of words? You must consider, and then we can talk.", "comment": "tn Heb \u201cafterward.\u201d
tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse.
tn The construction is \u05e7\u05b4\u05e0\u05b0\u05e6\u05b5\u05d9 \u05dc\u05b0\u05de\u05b4\u05dc\u05bc\u05b4\u05d9\u05df (qintse l\u00ffmillin), which is often taken to be \u201cend of words,\u201d as if the word was from \u05e7\u05b5\u05e5 (qets, \u201cend\u201d). But a plural of \u201cend\u201d is not found in the OT. Some will link the word to Arabic qanasa, \u201cto hunt; to give chase,\u201d to get an interpretation of \u201csnares for words.\u201d But E. Dhorme (Job, 257) objects that this does not fit the speech of Bildad (as well as it might Job\u2019s). He finds a cognate qinsu, \u201cfetters, shackles,\u201d and reads \u201chow long will you put shackles on words.\u201d But G. R. Driver had pointed out that this cognate does not exist (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 72-93). So it would be preferable to take the reading \u201cends\u201d and explain the \u05df (nun) as from a Aramaizing by-form. This is supported by 11QtgJob that uses \u05e1\u05d5\u05b9\u05e3 (sof, \u201cend\u201d). On the construction, GKC 421 \u00a7130.a explains this as a use of the construct in rapid narrative to connect the words; in such cases a preposition is on the following noun.
tn The verb is plural, and so most commentators make it singular. But it seems from the context that Bildad is addressing all of them, and not just Job."}, {"pk": 2838019, "translation": "NET", "book": 18, "chapter": 18, "verse": 3, "text": "Why should we be regarded as beasts, and considered stupid in your sight?", "comment": "tn The verb \u05e0\u05b4\u05d8\u05b0\u05de\u05b4\u05d9\u05e0\u05d5\u05bc (nitminu) has been explained from different roots. Some take it from \u05ea\u05bc\u05b8\u05de\u05b5\u05d0 (tame\u2019, \u201cto be unclean\u201d), and translate it \u201cWhy should we be unclean in your eyes?\u201d Most would connect it to \u05d8\u05b8\u05de\u05b7\u05dd (tamam, \u201cto stop up\u201d), meaning \u201cto be stupid\u201d in the Niphal. Another suggestion is to follow the LXX and read from \u05d3\u05bc\u05b8\u05de\u05b7\u05dd (damam, \u201cto be reduced to silence\u201d). Others take it from \u05d3\u05bc\u05b8\u05de\u05bc\u05b8\u05d4 (damah) with a meaning \u201cto be like.\u201d But what is missing is the term of comparison \u2013 like what? Various suggestions have been made, but all are simply conjectures."}, {"pk": 2838020, "translation": "NET", "book": 18, "chapter": 18, "verse": 4, "text": "You who tear yourself to pieces in your anger, will the earth be abandoned for your sake? Or will a rock be moved from its place?", "comment": "tn The construction uses the participle and then 3rd person suffixes: \u201cO tearer of himself in his anger.\u201d But it is clearly referring to Job, and so the direct second person pronouns should be used to make that clear. The LXX is an approximation or paraphrase here: \u201cAnger has possessed you, for what if you should die \u2013 would under heaven be desolate, or shall the mountains be overthrown from their foundations?\u201d
sn Bildad is asking if Job thinks the whole moral order of the world should be interrupted for his sake, that he may escape the punishment for wickedness.
tn There is a good deal of study on this word in this passage, and in Job in general. M. Dahood suggested a root \u05e2\u05b8\u05d6\u05b7\u05d1 (\u2019azav) meaning \u201cto arrange; to rearrange\u201d (\u201cThe Root \u2019zb II in Job,\u201d JBL 78 [1959]: 303-9). But this is refuted by H. G. M. Williamson, \u201cA Reconsideration of \u2019zb II in Biblical Hebrew,\u201d ZAW 97 (1985): 74-85."}, {"pk": 2838021, "translation": "NET", "book": 18, "chapter": 18, "verse": 5, "text": "\u201cYes, the lamp of the wicked is extinguished; his flame of fire does not shine.", "comment": "tn The expression is literally \u201cthe flame of his fire,\u201d but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame.
sn The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.
tn Hebrew \u05d2\u05bc\u05b7\u05dd (gam, \u201calso; moreover\u201d), in view of what has just been said."}, {"pk": 2838022, "translation": "NET", "book": 18, "chapter": 18, "verse": 6, "text": "The light in his tent grows dark; his lamp above him is extinguished.", "comment": "tn The LXX interprets a little more precisely: \u201chis lamp shall be put out with him.\u201dsn This thesis of Bildad will be questioned by Job in 21:17 \u2013 how often is the lamp of the wicked snuffed out?"}, {"pk": 2838023, "translation": "NET", "book": 18, "chapter": 18, "verse": 7, "text": "His vigorous steps are restricted, and his own counsel throws him down.", "comment": "tn The LXX has \u201ccauses him to stumble,\u201d which many commentators accept; but this involves the transposition of the three letters. The verb is \u05e9\u05c1\u05b8\u05dc\u05b7\u05da\u05b0 (shalakh, \u201cthrow\u201d) not \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc (kashal, \u201cstumble\u201d).
tn Heb \u201cthe steps of his vigor,\u201d the genitive being the attribute.
tn The verb \u05e6\u05b8\u05e8\u05b7\u05e8 (tsarar) means \u201cto be cramped; to be straitened; to be hemmed in.\u201d The trouble has hemmed him in, so that he cannot walk with the full, vigorous steps he had before. The LXX has \u201cLet the meanest of men spoil his goods.\u201d"}, {"pk": 2838024, "translation": "NET", "book": 18, "chapter": 18, "verse": 8, "text": "For he has been thrown into a net by his feet and he wanders into a mesh.", "comment": "tn See Ps 25:15.
tn The word \u05e9\u05c2\u05b0\u05d1\u05b8\u05db\u05b8\u05d4 (s\u00ffvakhah) is used in scripture for the lattice window (2 Kgs 1:2). The Arabic cognate means \u201cto be intertwined.\u201d So the term could describe a net, matting, grating, or lattice. Here it would be the netting stretched over a pit."}, {"pk": 2838025, "translation": "NET", "book": 18, "chapter": 18, "verse": 9, "text": "A trap seizes him by the heel; a snare grips him.", "comment": "tn This word does not occur elsewhere. But another word from the same root means \u201cplait of hair,\u201d and so this term has something to do with a net like a trellis or lattice.
tn This word \u05e4\u05bc\u05b8\u05d7 (pakh) specifically refers to the snare of the fowler \u2013 thus a bird trap. But its plural seems to refer to nets in general (see Job 22:10)."}, {"pk": 2838026, "translation": "NET", "book": 18, "chapter": 18, "verse": 10, "text": "A rope is hidden for him on the ground and a trap for him lies on the path.", "comment": "tn Heb \u201chis rope.\u201d The suffix must be a genitive expressing that the trap was for him, to trap him, and so an objective genitive.
tn Heb \u201chis trap.\u201d The pronominal suffix is objective genitive here as well."}, {"pk": 2838027, "translation": "NET", "book": 18, "chapter": 18, "verse": 11, "text": "Terrors frighten him on all sides and dog his every step.", "comment": "sn Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions.
tn The verb \u05e4\u05bc\u05d5\u05bc\u05e5 (puts) in the Hiphil has the meaning \u201cto pursue\u201d and \u201cto scatter.\u201d It is followed by the expression \u201cat his feet.\u201d So the idea is easily derived: they chase him at his feet. But some commentators have other proposals. The most far-fetched is that of Ehrlich and Driver (ZAW 24 [1953]: 259-60) which has \u201cand compel him to urinate on his feet,\u201d one of many similar readings the NEB accepted from Driver."}, {"pk": 2838028, "translation": "NET", "book": 18, "chapter": 18, "verse": 12, "text": "Calamity is hungry for him, and misfortune is ready at his side.", "comment": "tn There are a number of suggestions for \u05d0\u05b9\u05e0\u05d5\u05b9 (\u2019ono). Some take it as \u201cvigor\u201d: thus \u201chis strength is hungry.\u201d Others take it as \u201ciniquity\u201d: thus \u201chis iniquity/trouble is hungry.\u201d
tn The jussive is occasionally used without its normal sense and only as an imperfect (see GKC 323 \u00a7109.k).
tn The expression means that misfortune is right there to destroy him whenever there is the opportunity."}, {"pk": 2838029, "translation": "NET", "book": 18, "chapter": 18, "verse": 13, "text": "It eats away parts of his skin; the most terrible death devours his limbs.", "comment": "tn The expression \u201cthe limbs of his skin\u201d makes no sense, unless a poetic meaning of \u201cparts\u201d (or perhaps \u201clayers\u201d) is taken. The parallelism has \u201chis skin\u201d in the first colon, and \u201chis limbs\u201d in the second. One plausible suggestion is to take \u05d1\u05bc\u05b7\u05d3\u05bc\u05b5\u05d9 (badde, \u201climbs of\u201d) in the first part to be \u05d1\u05bc\u05b4\u05d3\u05b0\u05d5\u05b8\u05d9 (bidvay, \u201cby a disease\u201d; Dhorme, Wright, RSV). The verb has to be made passive, however. The versions have different things: The LXX has \u201clet the branches of his feet be eaten\u201d; the Syriac has \u201chis cities will be swallowed up by force\u201d; the Vulgate reads \u201clet it devour the beauty of his skin\u201d; and Targum Job has \u201cit will devour the linen garments that cover his skin.\u201d
tn The \u201cfirstborn of death\u201d is the strongest child of death (Gen 49:3), or the deadliest death (like the \u201cfirstborn of the poor, the poorest). The phrase means the most terrible death (A. B. Davidson, Job, 134)."}, {"pk": 2838030, "translation": "NET", "book": 18, "chapter": 18, "verse": 14, "text": "He is dragged from the security of his tent, and marched off to the king of terrors.", "comment": "tn Heb \u201cfrom his tent, his security.\u201d The apposition serves to modify the tent as his security.
sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries.
tn The verb is the Hiphil of \u05e6\u05b8\u05e2\u05b7\u05d3 (tsa\u2019ad, \u201cto lead away\u201d). The problem is that the form is either a third feminine (Rashi thought it was referring to Job\u2019s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 \u00a7144.b), but the evidence is not strong. The simplest choices are to change the prefix to a \u05d9 (yod), or argue that the \u05ea (tav) can be masculine, or follow Gesenius."}, {"pk": 2838031, "translation": "NET", "book": 18, "chapter": 18, "verse": 15, "text": "Fire resides in his tent; over his residence burning sulfur is scattered.", "comment": "tn This line is difficult as well. The verb, again a third feminine form, says \u201cit dwells in his tent.\u201d But the next part (\u05de\u05b4\u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 \u05dc\u05d5\u05b9, mibb\u00ffli lo) means something like \u201cthings of what are not his.\u201d The best that can be made of the MT is \u201cThere shall live in his tent they that are not his\u201d (referring to persons and animals; see J. E. Hartley, Job [NICOT], 279). G. R. Driver and G. B. Gray (Job [ICC], 2:161) refer \u201cthat which is naught of his\u201d to weeds and wild animals. M. Dahood suggested a reading \u05de\u05b7\u05d1\u05bc\u05b6\u05dc (mabbel) and a connection to Akkadian nablu, \u201cfire\u201d (cf. Ugaritic nbl). The interchange of m and n is not a problem, and the parallelism with the next line makes good sense (\u201cSome Northwest Semitic words in Job,\u201d Bib 38 [1957]: 312ff.). Others suggest an emendation to get \u201cnight-hag\u201d or vampire. This suggestion, as well as Driver\u2019s \u201cmixed herbs,\u201d are linked to the idea of exorcism. But if a change is to be made, Dahood\u2019s is the most compelling."}, {"pk": 2838032, "translation": "NET", "book": 18, "chapter": 18, "verse": 16, "text": "Below his roots dry up, and his branches wither above."}, {"pk": 2838033, "translation": "NET", "book": 18, "chapter": 18, "verse": 17, "text": "His memory perishes from the earth, he has no name in the land.", "comment": "tn Heb \u201coutside.\u201d Cf. ESV, \u201cin the street,\u201d referring to absence from his community\u2019s memory."}, {"pk": 2838034, "translation": "NET", "book": 18, "chapter": 18, "verse": 18, "text": "He is driven from light into darkness and is banished from the world.", "comment": "tn The verbs in this verse are plural; without the expressed subject they should be taken in the passive sense."}, {"pk": 2838035, "translation": "NET", "book": 18, "chapter": 18, "verse": 19, "text": "He has neither children nor descendants among his people, no survivor in those places he once stayed.", "comment": "tn The two words \u05e0\u05b4\u05d9\u05df (nin, \u201coffspring\u201d) and \u05e0\u05b6\u05db\u05b6\u05d3 (nekhed, \u201cposterity\u201d) are always together and form an alliteration. This is hard to capture in English, but some have tried: Moffatt had \u201cson and scion,\u201d and Tur-Sinai had \u201cbreed or brood.\u201d But the words are best simply translated as \u201clineage and posterity\u201d or as in the NIV \u201coffspring or descendants.\u201d
tn Heb \u201cin his sojournings.\u201d The verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur) means \u201cto reside; to sojourn\u201d temporarily, without land rights. Even this word has been selected to stress the temporary nature of his stay on earth."}, {"pk": 2838036, "translation": "NET", "book": 18, "chapter": 18, "verse": 20, "text": "People of the west are appalled at his fate; people of the east are seized with horror, saying,", "comment": "tn The expression has \u201cthey seize horror.\u201d The RSV renders this \u201chorror seizes them.\u201d The same idiom is found in Job 21:6: \u201claid hold on shuddering.\u201d The idiom would solve the grammatical problem, and not change the meaning greatly; but it would change the parallelism.
tn The word \u201csaying\u201d is supplied in the translation to mark and introduce the following as a quotation of these people who are seized with horror. The alternative is to take v. 21 as Bildad\u2019s own summary statement (cf. G. R. Driver and G. B. Gray, Job [ICC], 2:162; J. E. Hartley, Job [NICOT], 280).
tn The word \u05d0\u05b7\u05d7\u05b2\u05e8\u05b9\u05e0\u05b4\u05d9\u05dd (\u2019akharonim) means \u201cthose [men] coming after.\u201d And the next word, \u05e7\u05b7\u05d3\u05b0\u05de\u05b9\u05e0\u05b4\u05d9\u05dd (qadmonim), means \u201cthose [men] coming before.\u201d Some commentators have tried to see here references to people who lived before and people who lived after, but that does not explain their being appalled at the fate of the wicked. So the normal way this is taken is in connection to the geography, notably the seas \u2013 \u201cthe hinder sea\u201d refers to the Mediterranean, the West, and \u201cthe front sea\u201d refers to the Dead Sea (Zech 14:8), namely, the East. The versions understood this as temporal: \u201cthe last groaned for him, and wonder seized the first\u201d (LXX).
tn Heb \u201chis day.\u201d"}, {"pk": 2838037, "translation": "NET", "book": 18, "chapter": 18, "verse": 21, "text": "\u2018Surely such is the residence of an evil man; and this is the place of one who has not known God.\u2019\u201d", "comment": "tn The word \u201cplace\u201d is in construct; the clause following it replaces the genitive: \u201cthis is the place of \u2013 he has not known God.\u201d
tn The term is in the plural, \u201cthe tabernacles\u201d; it should be taken as a plural of local extension (see GKC 397 \u00a7124.b)."}, {"pk": 2838038, "translation": "NET", "book": 18, "chapter": 19, "verse": 1, "text": "Then Job answered:", "comment": "sn Job is completely stunned by Bildad\u2019s speech, and feels totally deserted by God and his friends. Yet from his despair a new hope emerges with a stronger faith. Even though he knows he will die in his innocence, he knows that God will vindicate him and that he will be conscious of the vindication. There are four parts to this reply: Job\u2019s impatience with the speeches of his friends (2-6), God\u2019s abandonment of Job and his attack (7-12), Job\u2019s forsaken state and appeal to his friends (13-22), and Job\u2019s confidence that he will be vindicated (23-29)."}, {"pk": 2838039, "translation": "NET", "book": 18, "chapter": 19, "verse": 2, "text": "\u201cHow long will you torment me and crush me with your words?", "comment": "tn The MT has \u05d3\u05bc\u05b8\u05db\u05b8\u05d0 (dakha\u2019), \u201cto crush\u201d in the Piel. The LXX, however, has a more general word which means \u201cto destroy.\u201d
tn Heb \u201ctorment my soul,\u201d with \u201csoul\u201d representing the self or individual. The MT has a verb from \u05d9\u05b8\u05d2\u05b8\u05d4 (yagah, \u201cto afflict; to torment\u201d). This is supported by the versions. But the LXX has \u201cto tire\u201d which is apparently from \u05d9\u05b8\u05d2\u05b7\u05e2 (yaga\u2019). The form in the MT is unusual because it preserves the final (original) yod in the Hiphil (see GKC 214 \u00a775.gg). So this unusual form has been preserved, and is the correct reading. A modal nuance for the imperfect fits best here: \u201cHow long do you intend to do this?\u201d
tn The LXX adds to the verse: \u201conly know that the Lord has dealt with me thus.\u201d"}, {"pk": 2838040, "translation": "NET", "book": 18, "chapter": 19, "verse": 3, "text": "These ten times you have been reproaching me; you are not ashamed to attack me!", "comment": "sn The number \u201cten\u201d is a general expression to convey that this has been done often (see Gen 31:7; Num 14:22).
tn The Hiphil of the verb \u05db\u05bc\u05b8\u05dc\u05b7\u05dd (kalam) means \u201coutrage; insult; shame.\u201d The verbs in this verse are prefixed conjugations, and may be interpreted as preterites if the reference is to the past time. But since the action is still going on, progressive imperfects work well.
tn The second half of the verse uses two verbs, the one dependent on the other. It could be translated \u201cyou are not ashamed to attack me\u201d (see GKC 385-86 \u00a7120.c), or \u201cyou attack me shamelessly.\u201d The verb \u05d7\u05b8\u05db\u05b7\u05e8 (hakhar) poses some difficulties for both the ancient versions and the modern commentators. The verb seems to be cognate to Arabic hakara, \u201cto oppress; to ill-treat.\u201d This would mean that there has been a transformation of \u05d7 (khet) to \u05d4 (he). Three Hebrew mss actually have the \u05d7 (khet). This has been widely accepted; other suggestions are irrelevant."}, {"pk": 2838041, "translation": "NET", "book": 18, "chapter": 19, "verse": 4, "text": "But even if it were true that I have erred, my error remains solely my concern!", "comment": "tn There is a long addition in the LXX: \u201cin having spoken words which it is not right to speak, and my words err, and are unreasonable.\u201d
tn Job has held to his innocence, so the only way that he could say \u201cI have erred\u201d (\u05e9\u05c1\u05b8\u05d2\u05b4\u05d9\u05ea\u05b4\u05d9, shagiti) is in a hypothetical clause like this.
tn The word \u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d2\u05b8\u05d4 (m\u00ffshugah) is a hapax legomenon. It is derived from \u05e9\u05c1\u05d5\u05bc\u05d2 (shug, \u201cto wander; to err\u201d) with root paralleling \u05e9\u05c1\u05b8\u05d2\u05b7\u05d2 (shagag) and \u05e9\u05c1\u05b8\u05d2\u05b8\u05d4 (shagah). What Job is saying is that even if it were true that he had erred, it did not injure them \u2013 it was solely his concern."}, {"pk": 2838042, "translation": "NET", "book": 18, "chapter": 19, "verse": 5, "text": "If indeed you would exalt yourselves above me and plead my disgrace against me,", "comment": "sn Job\u2019s friends have been using his shame, his humiliation in all his sufferings, as proof against him in their case.
tn The verb is the Hiphil of \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc (gadal); it can mean \u201cto make great\u201d or as an internal causative \u201cto make oneself great\u201d or \u201cto assume a lofty attitude, to be insolent.\u201d There is no reason to assume another root here with the meaning of \u201cquarrel\u201d (as Gordis does).
tn The introductory particles repeat \u05d0\u05b8\u05de\u05b0\u05e0\u05b8\u05dd (\u2019amnam, \u201cindeed\u201d) but now with \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d). It could be interpreted to mean \u201cis it not true,\u201d or as here in another conditional clause."}, {"pk": 2838043, "translation": "NET", "book": 18, "chapter": 19, "verse": 6, "text": "know then that God has wronged me and encircled me with his net.", "comment": "tn The word \u05de\u05b0\u05e6\u05d5\u05bc\u05d3\u05d5\u05b9 (m\u00fftsudo) is usually connected with \u05e6\u05d5\u05bc\u05d3 (tsud, \u201cto hunt\u201d), and so is taken to mean \u201ca net.\u201d Gordis and Habel, however, interpret it to mean \u201csiegeworks\u201d thrown up around a city \u2013 but that would require changing the \u05d3 (dalet) to a \u05e8 (resh) (cf. NLT, \u201cI am like a city under siege\u201d). The LXX, though, has \u201cbulwark.\u201d Besides, the previous speech used several words for \u201cnet.\u201d
tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice.
tn The Piel of \u05e2\u05b8\u05d5\u05b7\u05ea (\u2019avat) means \u201cto warp justice\u201d (see 8:3), or here, to do wrong to someone (see Ps 119:78). The statement is chosen to refute the question that Bildad asked in his first speech.
tn The verb \u05e0\u05b8\u05e7\u05b7\u05e3 (naqaf) means \u201cto turn; to make a circle; to encircle.\u201d It means that God has encircled or engulfed Job with his net."}, {"pk": 2838044, "translation": "NET", "book": 18, "chapter": 19, "verse": 7, "text": "\u201cIf I cry out, \u2018Violence!\u2019 I receive no answer; I cry for help, but there is no justice.", "comment": "tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.
tn The Niphal is simply \u201cI am not answered.\u201d See Prov 21:13b.
tc The LXX has \u201cI laugh at reproach.\u201d
tn The particle is used here as in 9:11 (see GKC 497 \u00a7159.w)."}, {"pk": 2838045, "translation": "NET", "book": 18, "chapter": 19, "verse": 8, "text": "He has blocked my way so I cannot pass, and has set darkness over my paths.", "comment": "tn Some commentators take the word to be \u05d7\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 (hasak), related to an Arabic word for \u201cthorn hedge.\u201d
tn The verb \u05d2\u05bc\u05b8\u05d3\u05b7\u05e8 (gadar) means \u201cto wall up; to fence up; to block.\u201d God has blocked Job\u2019s way so that he cannot get through. See the note on 3:23. Cf. Lam 3:7."}, {"pk": 2838046, "translation": "NET", "book": 18, "chapter": 19, "verse": 9, "text": "He has stripped me of my honor and has taken the crown off my head.", "comment": "sn The images here are fairly common in the Bible. God has stripped away Job\u2019s honorable reputation. The crown is the metaphor for the esteem and dignity he once had. See 29:14; Isa 61:3; see Ps 8:5 [6]."}, {"pk": 2838047, "translation": "NET", "book": 18, "chapter": 19, "verse": 10, "text": "He tears me down on every side until I perish; he uproots my hope like one uproots a tree.", "comment": "tn The NEB has \u201cmy tent rope,\u201d but that seems too contrived here. It is absurd to pull up a tent-rope like a tree.
tn The verb \u05e0\u05b8\u05e1\u05b7\u05e2 (nasa\u2019) means \u201cto travel\u201d generally, but specifically it means \u201cto pull up the tent pegs and move.\u201d The Hiphil here means \u201cuproot.\u201d It is used of a vine in Ps 80:9. The idea here does not contradict Job 14:7, for there the tree still had roots and so could grow.
tn The text has \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh, \u201cto leave\u201d). But in view of Job 14:20, \u201cperish\u201d or \u201cdepart\u201d would be a better meaning here.
tn The metaphors are changed now to a demolished building and an uprooted tree. The verb is \u05e0\u05b8\u05ea\u05b7\u05e5 (natats, \u201cto demolish\u201d). Since it is Job himself who is the object, the meaning cannot be \u201cdemolish\u201d (as of a house so that an inhabitant has to leave), but more of the attack or the battering.
tn Heb \u201clike a tree.\u201d The words \u201cone uproots\u201d are supplied in the translation for clarity."}, {"pk": 2838048, "translation": "NET", "book": 18, "chapter": 19, "verse": 11, "text": "Thus his anger burns against me, and he considers me among his enemies.", "comment": "tn This second half of the verse is a little difficult. The Hebrew has \u201cand he reckons me for him like his adversaries.\u201d Most would change the last word to a singular in harmony with the versions, \u201cas his adversary.\u201d But some retain the MT pointing and try to explain it variously: Weiser suggests that the plural might have come from a cultic recitation of Yahweh\u2019s deeds against his enemies; Fohrer thinks it refers to the primeval enemies; Gordis takes it as distributive, \u201cas one of his foes.\u201d If the plural is retained, this latter view makes the most sense.
tn The verb is a nonpreterite vayyiqtol perhaps employed to indicate that the contents of v. 11 are a logical sequence to the actions described in v. 10."}, {"pk": 2838049, "translation": "NET", "book": 18, "chapter": 19, "verse": 12, "text": "His troops advance together; they throw up a siege ramp against me, and they camp around my tent.", "comment": "tn Heb \u201cthey throw up their way against me.\u201d The verb \u05e1\u05b8\u05dc\u05b7\u05dc (salal) means \u201cto build a siege ramp\u201d or \u201cto throw up a ramp\u201d; here the object is \u201ctheir way.\u201d The latter could be taken as an adverbial accusative, \u201cas their way.\u201d But as the object it fits just as well. Some delete the middle clause; the LXX has \u201cTogether his troops fell upon me, they beset my ways with an ambush.\u201d
sn Now the metaphor changes again. Since God thinks of Job as an enemy, he attacks with his troops, builds the siege ramp, and camps around him to besiege him. All the power and all the forces are at God\u2019s disposal in his attack of Job."}, {"pk": 2838050, "translation": "NET", "book": 18, "chapter": 19, "verse": 13, "text": "\u201cHe has put my relatives far from me; my acquaintances only turn away from me.", "comment": "tn Heb \u201cbrothers.\u201d
tn The LXX apparently took \u05d0\u05b7\u05da\u05b0\u05be\u05d6\u05b8\u05e8\u05d5\u05bc (\u2019akh, \u201ceven, only,\u201d and zaru, \u201cthey turn away\u201d) together as if it was the verb \u05d0\u05b7\u05db\u05b0\u05d6\u05b8\u05e8\u05d5\u05bc (\u2019akhzaru, \u201cthey have become cruel,\u201d as in 20:21). But the grammar in the line would be difficult with this. Moreover, the word is most likely from \u05d6\u05d5\u05bc\u05e8 (zur, \u201cto turn away\u201d). See L. A. Snijders, \u201cThe Meaning of zar in the Old Testament,\u201d OTS 10 (1964): 1-154 (especially p. 9)."}, {"pk": 2838051, "translation": "NET", "book": 18, "chapter": 19, "verse": 14, "text": "My kinsmen have failed me; my friends have forgotten me.", "comment": "tn Many commentators add the first part of v. 15 to this verse, because it is too loaded and this is too short. That gives the reading \u201cMy kinsmen and my familiar friends have disappeared, they have forgotten me (15) the guests I entertained.\u201d There is not much support for this, nor is there much reason for it.
tn The Pual participle is used for those \u201cknown\u201d to him, or with whom he is \u201cfamiliar,\u201d whereas \u05e7\u05b8\u05e8\u05d5\u05b9\u05d1 (qarov, \u201cnear\u201d) is used for a relative."}, {"pk": 2838052, "translation": "NET", "book": 18, "chapter": 19, "verse": 15, "text": "My guests and my servant girls consider me a stranger; I am a foreigner in their eyes.", "comment": "tn This word \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9 (nokhri) is the person from another race, from a strange land, the foreigner. The previous word, \u05d2\u05bc\u05b5\u05e8 (ger), is a more general word for someone who is staying in the land but is not a citizen, a sojourner.
tn The Hebrew \u05d2\u05bc\u05b8\u05e8\u05b5\u05d9 \u05d1\u05b5\u05d9\u05ea\u05b4\u05d9 (gare beti, \u201cthe guests of my house\u201d) refers to those who sojourned in my house \u2013 not residents, but guests.
tn The form of the verb is a feminine plural, which would seem to lend support to the proposed change of the lines (see last note to v. 14). But the form may be feminine primarily because of the immediate reference. On the other side, the suffix of \u201ctheir eyes\u201d is a masculine plural. So the evidence lies on both sides."}, {"pk": 2838053, "translation": "NET", "book": 18, "chapter": 19, "verse": 16, "text": "I summon my servant, but he does not respond, even though I implore him with my own mouth.", "comment": "tn The verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019) followed by the \u05dc (lamed) preposition means \u201cto summon.\u201d Contrast Ps 123:2.
tn Heb \u201cplead for grace\u201d or \u201cplead for mercy\u201d (ESV)."}, {"pk": 2838054, "translation": "NET", "book": 18, "chapter": 19, "verse": 17, "text": "My breath is repulsive to my wife; I am loathsome to my brothers.", "comment": "tn The text has \u201cthe sons of my belly [= body].\u201d This would normally mean \u201cmy sons.\u201d But they are all dead. And there is no suggestion that Job had other sons. The word \u201cmy belly\u201d will have to be understood as \u201cmy womb,\u201d i.e., the womb I came from. Instead of \u201cbrothers,\u201d the sense could be \u201csiblings\u201d (both brothers and sisters; G. R. Driver and G. B. Gray, Job [ICC], 2:168).
tn The normal meaning here would be based on the root \u05d7\u05b8\u05e0\u05b7\u05df (khanan, \u201cto be gracious\u201d). And so we have versions reading \u201calthough I entreated\u201d or \u201cmy supplication.\u201d But it seems more likely it is to be connected to another root meaning \u201cto be offensive; to be loathsome.\u201d For the discussion of the connection to the Arabic, see E. Dhorme, Job, 278.
tn The Hebrew appears to have \u201cmy breath is strange to my wife.\u201d This would be the meaning if the verb was from \u05d6\u05d5\u05bc\u05e8 (zur, \u201cto turn aside; to be a stranger\u201d). But it should be connected to \u05d6\u05b4\u05d9\u05e8 (zir), cognate to Assyrian zaru, \u201cto feel repugnance toward.\u201d Here it is used in the intransitive sense, \u201cto be repulsive.\u201d L. A. Snijders, following Driver, doubts the existence of this second root, and retains \u201cstrange\u201d (\u201cThe Meaning of zar in the Old Testament,\u201d OTS 10 [1964]: 1-154)."}, {"pk": 2838055, "translation": "NET", "book": 18, "chapter": 19, "verse": 18, "text": "Even youngsters have scorned me; when I get up, they scoff at me.", "comment": "sn The use of the verb \u201crise\u201d is probably fairly literal. When Job painfully tries to get up and walk, the little boys make fun of him.
tn The verb \u05d3\u05bc\u05b4\u05d1\u05bc\u05b5\u05e8 (dibber) followed by the preposition \u05d1\u05bc (bet) indicates speaking against someone, namely, scoffing or railing against someone (see Ps 50:20; 78:19). Some commentators find another root with the meaning \u201cto turn one\u2019s back on; to turn aside from.\u201d The argument is rendered weak philologically because it requires a definition \u201cfrom\u201d for the preposition bet. See among others I. Eitan, \u201cStudies in Hebrew Roots,\u201d JQR 14 (1923-24): 31-52 [especially 38-41]."}, {"pk": 2838056, "translation": "NET", "book": 18, "chapter": 19, "verse": 19, "text": "All my closest friends detest me; and those whom I love have turned against me.", "comment": "tn T. Penar translates this \u201cturn away from me\u201d (\u201cJob 19,19 in the Light of Ben Sira 6,11,\u201d Bib 48 [1967]: 293-95).
tn Heb \u201cmen of my confidence,\u201d or \u201cmen of my council,\u201d i.e., intimate friends, confidants.
tn The pronoun \u05d6\u05b6\u05d4 (zeh) functions here in the place of a nominative (see GKC 447 \u00a7138.h)."}, {"pk": 2838057, "translation": "NET", "book": 18, "chapter": 19, "verse": 20, "text": "My bones stick to my skin and my flesh; I have escaped alive with only the skin of my teeth.", "comment": "tn Or \u201cI am left.\u201d
tn The meaning would be \u201cI am nothing but skin and bones\u201d in current English idiom. Both lines of this verse need attention. The first half seems to say, \u201cMy skin and my flesh sticks to my bones.\u201d Some think that this is too long, and that the bones can stick to the skin, or the flesh, but not both. Dhorme proposes \u201cin my skin my flesh has rotted away\u201d (\u05e8\u05b8\u05e7\u05b7\u05d1, raqav). This involves several changes in the line, however. He then changes the second line to read \u201cand I have gnawed my bone with my teeth\u201d (transferring \u201cbone\u201d from the first half and omitting \u201cskin\u201d). There are numerous other renderings of this; some of the more notable are: \u201cI escape, my bones in my teeth\u201d (Merx); \u201cmy teeth fall out\u201d (Duhm); \u201cmy teeth fall from my gums\u201d (Pope); \u201cmy bones protrude in sharp points\u201d (Kissane). A. B. Davidson retains \u201cthe skin of my teeth,\u201d meaning \u201cgums. This is about the last thing that Job has, or he would not be able to speak. For a detailed study of this verse, D. J. A. Clines devotes two full pages of textual notes (Job [WBC], 430-31). He concludes with \u201cMy bones hang from my skin and my flesh, I am left with only the skin of my teeth.\u201d
tn The word \u201calive\u201d is not in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2838058, "translation": "NET", "book": 18, "chapter": 19, "verse": 21, "text": "Have pity on me, my friends, have pity on me, for the hand of God has struck me."}, {"pk": 2838059, "translation": "NET", "book": 18, "chapter": 19, "verse": 22, "text": "Why do you pursue me like God does? Will you never be satiated with my flesh?", "comment": "sn Strahan comments, \u201cThe whole tragedy of the book is packed into these extraordinary words.\u201d
sn The idiom of eating the pieces of someone means \u201cslander\u201d in Aramaic (see Dan 3:8), Arabic and Akkadian."}, {"pk": 2838060, "translation": "NET", "book": 18, "chapter": 19, "verse": 23, "text": "\u201cO that my words were written down, O that they were written on a scroll,", "comment": "tn The optative is again expressed with the interrogative clause \u201cWho will give that they be written?\u201d Job wishes that his words be preserved long after his death.
tn While the sense of this line is clear, there is a small problem and a plausible solution. The last word is indeed \u05e1\u05b6\u05e4\u05b6\u05e8 (sefer, \u201cbook\u201d), usually understood here to mean \u201cscroll.\u201d But the verb that follows it in the verse is \u05d9\u05bb\u05d7\u05b8\u05e7\u05d5\u05bc (yukhaqu), from \u05d7\u05b8\u05e7\u05b7\u05e7 (khaqaq, \u201cto engrave; to carve\u201d). While the meaning is clearly that Job wants his words to be retained, the idea of engraving in a book, although not impossible, is unusual. And so many have suggested that the Akkadian word siparru, \u201ccopper; brass,\u201d is what is meant here (see Isa 30:8; Judg 5:14). The consonants are the same, and the vowel pattern is close to the original vowel pattern of this segholate noun. Writing on copper or bronze sheets has been attested from the 12th to the 2nd centuries, notably in the copper scroll, which would allow the translation \u201cscroll\u201d in our text (for more bibliography see D. J. A. Clines, Job [WBC], 432). But H. S. Gehman notes that in Phoenician our word can mean \u201cinscription\u201d (\u201cSE\u00ddFER, an inscription, in the book of Job,\u201d JBL 63 [1944]: 303-7), making the proposed substitution unnecessary."}, {"pk": 2838061, "translation": "NET", "book": 18, "chapter": 19, "verse": 24, "text": "that with an iron chisel and with lead they were engraved in a rock forever!", "comment": "sn There is some question concerning the use of the lead. It surely cannot be a second description of the tool, for a lead tool would be of no use in chiseling words into a rock. It was Rashi\u2019s idea, followed by Dillmann and Duhm, that lead was run into the cut-out letters. The suggestion that they wrote on lead tablets does not seem to fit the verse (cf. NIV). See further A. Baker, \u201cThe Strange Case of Job\u2019s Chisel,\u201d CBQ 31 (1969): 370-79."}, {"pk": 2838062, "translation": "NET", "book": 18, "chapter": 19, "verse": 25, "text": "As for me, I know that my Redeemer lives, and that as the last he will stand upon the earth.", "comment": "tn The word \u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05bc\u05df (\u2019akharon, \u201clast\u201d) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it \u201cat last.\u201d T. H. Gaster translates it \u201ceven if he were the last person to exist\u201d (\u201cShort notes,\u201d VT 4 [1954]: 78).
tn Or \u201cmy Vindicator.\u201d The word is the active participle from \u05d2\u05bc\u05b8\u05d0\u05b7\u05dc (ga\u2019al, \u201cto redeem, protect, vindicate\u201d). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one\u2019s debts, defend the family, avenge a killing, marry the widow of the deceased. The word \u201credeemer\u201d evokes the wrong connotation for people familiar with the NT alone; a translation of \u201cVindicator\u201d would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God\u2019s hiding his face from him, and his vindication lay only in beholding God in peace.
tn The Hebrew has \u201cand he will rise/stand upon [the] dust.\u201d The verb \u05e7\u05d5\u05bc\u05dd (qum) is properly \u201cto rise; to arise,\u201d and certainly also can mean \u201cto stand.\u201d Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation \u201cstand\u201d has been used. The Vulgate had \u201cI will rise,\u201d which introduced the idea of Job\u2019s resurrection. The word \u201cdust\u201d is used as in 41:33. The word \u201cdust\u201d is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood."}, {"pk": 2838063, "translation": "NET", "book": 18, "chapter": 19, "verse": 26, "text": "And after my skin has been destroyed, yet in my flesh I will see God,", "comment": "tn The Hebrew phrase is \u201cand from my flesh.\u201d This could mean \u201cwithout my flesh,\u201d i.e., separated from my flesh, or \u201cfrom my flesh,\u201d i.e., in or with my flesh. The former view is taken by those who think Job\u2019s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job\u2019s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job\u2019s faith rises to an unparalleled level at this point.
tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is \u201cthey strike off this,\u201d which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, \u201cJob 19:25\u201327,\u201d VT 6 [1956]: 100-103; E. F. Sutcliffe, \u201cFurther notes on Job, textual and exegetical,\u201d Bib 31 [1950]: 377; and others). But Job has been clear \u2013 he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has \u201cand another shall arise as my witness.\u201d E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: \u201cand that, behind my skin, I shall stand up.\u201d He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.
tn H. H. Rowley (Job [NCBC], 140) says, \u201cThe text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.\u201d His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions; but in the next verse the plain word for seeing \u2013 with his eye \u2013 is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: \u201cThough there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.\u201d The difficulty is that Job expects to die \u2013 he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane\u2019s, \u201cdid I but see God\u2026were I to behold God\u201d; or L. Waterman\u2019s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (\u201cNote on Job 19:23\u201327: Job\u2019s Triumph of Faith,\u201d JBL 69 [1950]: 379-80)."}, {"pk": 2838064, "translation": "NET", "book": 18, "chapter": 19, "verse": 27, "text": "whom I will see for myself, and whom my own eyes will behold, and not another. My heart grows faint within me.", "comment": "tn Heb \u201ckidneys,\u201d a poetic expression for the seat of emotions.
tn Hitzig offered another interpretation that is somewhat forced. The \u201cother\u201d (\u05d6\u05b8\u05e8, zar) or \u201cstranger\u201d would refer to Job. He would see God, not as an enemy, but in peace.
tn The emphasis is on \u201cI\u201d and \u201cfor myself.\u201d No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take \u05dc\u05b4\u05d9 (li, \u201cfor myself\u201d) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.
tn Heb \u201cfail/grow faint in my breast.\u201d Job is saying that he has expended all his energy with his longing for vindication."}, {"pk": 2838065, "translation": "NET", "book": 18, "chapter": 19, "verse": 28, "text": "If you say, \u2018How we will pursue him, since the root of the trouble is found in him!\u2019", "comment": "tc The MT reads \u201cin me.\u201d If that is retained, then the question would be in the first colon, and the reasoning of the second colon would be Job\u2019s. But over 100 mss have \u201cin him,\u201d and so this reading is accepted by most editors. The verse is a little difficult, but it seems to form a warning by Job that God\u2019s appearance which will vindicate Job will bring judgment on those who persecute him and charge him falsely."}, {"pk": 2838066, "translation": "NET", "book": 18, "chapter": 19, "verse": 29, "text": "Fear the sword yourselves, for wrath brings the punishment by the sword, so that you may know that there is judgment.\u201d", "comment": "tn The word \u201cwrath\u201d probably refers to divine wrath for the wicked. Many commentators change this word to read \u201cthey,\u201d or more precisely, \u201cthese things.\u201d
tn The word is \u201ciniquities\u201d; but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).
tc The last word is problematic because of the textual variants in the Hebrew. In place of \u05e9\u05c1\u05b7\u05d3\u05bc\u05b4\u05d9\u05df (shaddin, \u201cjudgment\u201d) some have proposed \u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (shadday, \u201cAlmighty\u201d) and read it \u201cthat you may know the Almighty\u201d (Ewald, Wright). Some have read it \u05d9\u05b5\u05e9\u05c1 \u05d3\u05bc\u05b7\u05d9\u05bc\u05b8\u05df (yesh dayyan, \u201cthere is a judge,\u201d Gray, Fohrer). Others defend the traditional view, arguing that the \u05e9\u05c1 (shin) is the abbreviated relative particle on the word \u05d3\u05bc\u05b4\u05d9\u05df (din, \u201cjudgment\u201d)."}, {"pk": 2838067, "translation": "NET", "book": 18, "chapter": 20, "verse": 1, "text": "Then Zophar the Naamathite answered:", "comment": "sn Zophar breaks in with an impassioned argument about the brevity and prosperity of the life of the wicked. But every statement that he makes is completely irrelevant to the case at hand. The speech has four sections: after a short preface (2-3) he portrays the brevity of the triumph of the wicked (4-11), retribution for sin (12-22), and God\u2019s swift judgment (23-29). See further B. H. Kelly, \u201cTruth in Contradiction, A Study of Job 20 and 21,\u201d Int 15 (1961): 147-56."}, {"pk": 2838068, "translation": "NET", "book": 18, "chapter": 20, "verse": 2, "text": "\u201cThis is why my troubled thoughts bring me back \u2014 because of my feelings within me.", "comment": "tn The word is normally taken from the root \u201cto hasten,\u201d and rendered \u201cbecause of my haste within me.\u201d But K&D 11:374 proposed another root, and similarly, but closer to the text, E. Dhorme (Job, 289-90) found an Arabic word with the meaning \u201cfeeling, sensation.\u201d He argues that from this idea developed the meanings in the cognates of \u201cthoughts\u201d as well. Similarly, Gordis translates it \u201cmy feeling pain.\u201d See also Eccl 2:25.
tn The verb is \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto return\u201d), but in the Hiphil, \u201cbring me back,\u201d i.e., prompt me to make another speech. The text makes good sense as it is, and there is no reason to change the reading to make a closer parallel with the second half \u2013 indeed, the second part explains the first.
tn The ordinary meaning of \u05dc\u05b8\u05db\u05b5\u05df (lakhen) is \u201ctherefore,\u201d coming after an argument. But at the beginning of a speech it is an allusion to what follows."}, {"pk": 2838069, "translation": "NET", "book": 18, "chapter": 20, "verse": 3, "text": "When I hear a reproof that dishonors me, then my understanding prompts me to answer.", "comment": "tn See Job 19:3.
tn There is no indication that this clause is to be subordinated to the next, other than the logical connection, and the use of the \u05d5 (vav) in the second half.
tn To take this verb as a simple Qal and read it \u201canswers me,\u201d does not provide a clear idea. The form can just as easily be taken as a Hiphil, with the sense \u201ccauses me to answer.\u201d It is Zophar who will \u201creturn\u201d and who will \u201canswer.\u201d
tn The phrase actually has \u05e8\u05d5\u05bc\u05d7\u05b7 \u05de\u05b4\u05d1\u05bc\u05b4\u05d9\u05e0\u05b8\u05ea\u05b4\u05d9 (ruakh mibbinati, \u201ca spirit/wind/breath/impulse from my understanding\u201d). Some translate it \u201cout of my understanding a spirit answers me.\u201d The idea is not that difficult, and so the many proposals to rewrite the text can be rejected. The spirit of his understanding prompts the reply."}, {"pk": 2838070, "translation": "NET", "book": 18, "chapter": 20, "verse": 4, "text": "\u201cSurely you know that it has been from old, ever since humankind was placed on the earth,", "comment": "tn The MT has \u201cDo you not know?\u201d The question can be interpreted as a rhetorical question affirming that Job must know this. The question serves to express the conviction that the contents are well-known to the audience (see GKC 474 \u00a7150.e).
tn Heb \u201cfrom the putting of man on earth.\u201d The infinitive is the object of the preposition, which is here temporal. If \u201cman\u201d is taken as the subjective genitive, then the verb would be given a passive translation. Here \u201cman\u201d is a generic, referring to \u201cmankind\u201d or \u201cthe human race.\u201d"}, {"pk": 2838071, "translation": "NET", "book": 18, "chapter": 20, "verse": 5, "text": "that the elation of the wicked is brief, the joy of the godless lasts but a moment.", "comment": "tn For the discussion of \u05d7\u05b8\u05e0\u05b5\u05e3 (khanef, \u201cgodless\u201d) see Job 8:13.
tn The expression in the text is \u201cquite near.\u201d This indicates that it is easily attained, and that its end is near.
tn The phrase is \u201cuntil a moment,\u201d meaning it is short-lived. But see J. Barr, \u201cHebrew \u2019ad, especially at Job 1:18 and Neh 7:3,\u201d JSS 27 (1982): 177-88."}, {"pk": 2838072, "translation": "NET", "book": 18, "chapter": 20, "verse": 6, "text": "Even though his stature reaches to the heavens and his head touches the clouds,", "comment": "tn The word \u05e9\u05c2\u05b4\u05d9\u05d0 (si\u2019) has been connected with the verb \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201cto lift up\u201d), and so interpreted here as \u201cpride.\u201d The form is parallel to \u201chead\u201d in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens."}, {"pk": 2838073, "translation": "NET", "book": 18, "chapter": 20, "verse": 7, "text": "he will perish forever, like his own excrement; those who used to see him will say, \u2018Where is he?\u2019", "comment": "tn There have been attempts to change the word here to \u201clike a whirlwind,\u201d or something similar. But many argue that there is no reason to remove a coarse expression from Zophar."}, {"pk": 2838074, "translation": "NET", "book": 18, "chapter": 20, "verse": 8, "text": "Like a dream he flies away, never again to be found, and like a vision of the night he is put to flight.", "comment": "tn Heb \u201cand they do not find him.\u201d The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence."}, {"pk": 2838075, "translation": "NET", "book": 18, "chapter": 20, "verse": 9, "text": "People who had seen him will not see him again, and the place where he was will recognize him no longer.", "comment": "tn Heb \u201cthe eye that had seen him.\u201d Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person."}, {"pk": 2838076, "translation": "NET", "book": 18, "chapter": 20, "verse": 10, "text": "His sons must recompense the poor; his own hands must return his wealth.", "comment": "tn The early versions confused the root of this verb, taking it from \u05e8\u05b8\u05e6\u05b7\u05e5 (ratsats, \u201cmistreat\u201d) and not from \u05e8\u05b8\u05e6\u05b8\u05d4 (ratsah, \u201cbe please with\u201d). So it was taken to mean, \u201cLet inferiors destroy his children.\u201d But the verb is \u05e8\u05b8\u05e6\u05b8\u05d4 (ratsah). This has been taken to mean \u201chis sons will seek the favor of the poor.\u201d This would mean that they would be reduced to poverty and need help from even the poor. Some commentators see this as another root \u05e8\u05b8\u05e6\u05b8\u05d4 (ratsah) meaning \u201cto compensate; to restore\u201d wealth their father had gained by impoverishing others. This fits the parallelism well, but not the whole context that well.
tn Some commentators are surprised to see \u201chis hands\u201d here, thinking the passage talks about his death. Budde changed it to \u201chis children,\u201d by altering one letter. R. Gordis argued that \u201chand\u201d can mean offspring, and so translated it that way without changing anything in the text (\u201cA note on YAD,\u201d JBL 62 [1943]: 343)."}, {"pk": 2838077, "translation": "NET", "book": 18, "chapter": 20, "verse": 11, "text": "His bones were full of his youthful vigor, but that vigor will lie down with him in the dust.", "comment": "sn This line means that he dies prematurely \u2013 at the height of his youthful vigor.
tn \u201cBones\u201d is often used metonymically for the whole person, the bones being the framework, meaning everything inside, as well as the body itself."}, {"pk": 2838078, "translation": "NET", "book": 18, "chapter": 20, "verse": 12, "text": "\u201cIf evil is sweet in his mouth and he hides it under his tongue,", "comment": "sn The wicked person holds on to evil as long as he can, savoring the taste or the pleasure of it.
tn The conjunction \u05d0\u05b4\u05dd (\u2019im) introduces clauses that are conditional or concessive. With the imperfect verb in the protasis it indicates what is possible in the present or future. See GKC 496 \u00a7159.q)."}, {"pk": 2838079, "translation": "NET", "book": 18, "chapter": 20, "verse": 13, "text": "if he retains it for himself and does not let it go, and holds it fast in his mouth,", "comment": "tn Heb \u201cin the middle of his palate.\u201d"}, {"pk": 2838080, "translation": "NET", "book": 18, "chapter": 20, "verse": 14, "text": "his food is turned sour in his stomach; it becomes the venom of serpents within him.", "comment": "sn Some commentators suggest that the ancients believed that serpents secreted poison in the gall bladder, or that the poison came from the gall bladder of serpents. In any case, there is poison (from the root \u201cbitter\u201d) in the system of the wicked person; it may simply be saying it is that type of poison.
tn The perfect verb in the apodosis might express the suddenness of the change (see S. R. Driver, Tenses in Hebrew, 204), or it might be a constative perfect looking at the action as a whole without reference to inception, progress, or completion (see IBHS 480-81 \u00a730.1d). The Niphal perfect simply means \u201cis turned\u201d or \u201cturns\u201d; \u201csour is supplied in the translation to clarify what is meant.
tn The word is \u201cin his loins\u201d or \u201cwithin him.\u201d Some translate more specifically \u201cbowels.\u201d"}, {"pk": 2838081, "translation": "NET", "book": 18, "chapter": 20, "verse": 15, "text": "The wealth that he consumed he vomits up, God will make him throw it out of his stomach.", "comment": "tn Heb \u201cswallowed.\u201d
tn The choice of words is excellent. The verb \u05d9\u05b8\u05e8\u05b7\u05e9\u05c1 (yarash) means either \u201cto inherit\u201d or \u201cto disinherit; to dispossess.\u201d The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, \u201cGod will make him throw it out\u2026\u201d); but since wealth is the subject there is a disinheritance meant here."}, {"pk": 2838082, "translation": "NET", "book": 18, "chapter": 20, "verse": 16, "text": "He sucks the poison of serpents; the fangs of a viper kill him.", "comment": "sn To take the possessions of another person is hereby compared to sucking poison from a serpent \u2013 it will kill eventually.
tn Heb \u201ctongue.\u201d
tn Some have thought this verse is a gloss on v. 14 and should be deleted. But the word for \u201cviper\u201d (\u05d0\u05b6\u05e4\u05b0\u05e2\u05b6\u05d4, \u2019ef\u2019eh) is a rare word, occurring only here and in Isa 30:6 and 59:5. It is unlikely that a rarer word would be used in a gloss. But the point is similar to v. 14 \u2013 the wealth that was greedily sucked in by the wicked proves to be their undoing. Either this is totally irrelevant to Job\u2019s case, a general discussion, or the man is raising questions about how Job got his wealth.
tn The word is a homonym for the word for \u201chead,\u201d which has led to some confusion in the early versions."}, {"pk": 2838083, "translation": "NET", "book": 18, "chapter": 20, "verse": 17, "text": "He will not look on the streams, the rivers, which are the torrents of honey and butter.", "comment": "tn The construct nouns here have caused a certain amount of revision. It says \u201crivers of, torrents of.\u201d The first has been emended by Klostermann to \u05d9\u05b4\u05e6\u05b0\u05d4\u05b8\u05e8 (yitshar, \u201coil\u201d) and connected to the first colon. Older editors argued for a \u05e0\u05b8\u05d4\u05b8\u05e8 (nahar) that meant \u201coil\u201d but that was not convincing. On the other hand, there is support for having more than one construct together serving as apposition (see GKC 422 \u00a7130.e). If the word \u201cstreams\u201d in the last colon is a construct, that would mean three of them; but that one need not be construct. The reading would be \u201cHe will not see the streams, [that is] the rivers [which are] the torrents of honey and butter.\u201d It is unusual, but workable.
tn The word \u05e4\u05bc\u05b0\u05dc\u05b7\u05d2\u05bc\u05d5\u05b9\u05ea (p\u00fflaggot) simply means \u201cstreams\u201d or \u201cchannels.\u201d Because the word is used elsewhere for \u201cstreams of oil\u201d (cf. 29:6), and that makes a good parallelism here, some supply \u201coil\u201d (cf. NAB, NLT). But the second colon of the verse is probably in apposition to the first. The verb \u201csee\u201d followed by the preposition bet, \u201cto look on; to look over,\u201d means \u201cto enjoy as a possession,\u201d an activity of the victor.
sn This word is often translated \u201ccurds.\u201d It is curdled milk, possibly a type of butter."}, {"pk": 2838084, "translation": "NET", "book": 18, "chapter": 20, "verse": 18, "text": "He gives back the ill-gotten gain without assimilating it; he will not enjoy the wealth from his commerce.", "comment": "tn Heb \u201cand he does not swallow.\u201d In the context this means \u201cconsume\u201d for his own pleasure and prosperity. The verbal clause is here taken adverbially.
tn The idea is the fruit of his evil work. The word \u05d9\u05b8\u05d2\u05b8\u05e2 (yaga\u2019) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.
sn The expression is \u201caccording to the wealth of his exchange.\u201d This means he cannot enjoy whatever he gained in his business deals. Some mss have \u05d1\u05bc (bet) preposition, making the translation easier; but this is evidence of a scribal correction."}, {"pk": 2838085, "translation": "NET", "book": 18, "chapter": 20, "verse": 19, "text": "For he has oppressed the poor and abandoned them; he has seized a house which he did not build.", "comment": "tn The last clause says, \u201cand he did not build it.\u201d This can be understood in an adverbial sense, supplying the relative pronoun to the translation.
tc The verb indicates that after he oppressed the poor he abandoned them to their fate. But there have been several attempts to improve on the text. Several have repointed the text to get a word parallel to \u201chouse.\u201d Ehrlich came up with \u05e2\u05b9\u05d6\u05b5\u05d1 (\u2019ozev, \u201cmud hut\u201d), Kissane had \u201chovel\u201d (similar to Neh 3:8). M. Dahood did the same (\u201cThe Root \u2019zb II in Job,\u201d JBL 78 [1959]: 306-7). J. Reider came up with \u05e2\u05b6\u05d6\u05b6\u05d1 (\u2019ezev, the \u201cleavings\u201d), what the rich were to leave for the poor (\u201cContributions to the Scriptural text,\u201d HUCA 24 [1952/53]: 103-6). But an additional root \u05e2\u05b8\u05d6\u05b7\u05d1 (\u2019azav) is questionable. And while the text as it stands is general and not very striking, there is absolutely nothing wrong with it. Dhorme reverses the letters to gain \u05d1\u05bc\u05b0\u05e2\u05b9\u05d6 (b\u00ff\u2019oz, \u201cwith force [or violence]\u201d)."}, {"pk": 2838086, "translation": "NET", "book": 18, "chapter": 20, "verse": 20, "text": "For he knows no satisfaction in his appetite; he does not let anything he desires escape.", "comment": "tn The verb is difficult to translate in this line. It basically means \u201cto cause to escape; to rescue.\u201d Some translate this verb as \u201cit is impossible to escape\u201d; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, \u201cOf his most cherished possessions he shall save nothing\u201d (\u201cThe Interchange of the Preposition bet and min in Biblical Hebrew,\u201d JBL 78 [1959]: 315-16). The RSV has \u201che will save nothing in which he delights\u201d; NIV has \u201che cannot save himself by his treasure.\u201d
tn The verb is the passive participle of the verb \u05d7\u05b8\u05de\u05b7\u05d3 (khamad) which is one of the words for \u201ccovet; desire.\u201d This person is controlled by his desires; there is no escape. He is a slave.
tn Heb \u201cbelly,\u201d which represents his cravings, his desires and appetites. The \u201csatisfaction\u201d is actually the word for \u201cquiet; peace; calmness; ease.\u201d He was driven by greedy desires, or he felt and displayed an insatiable greed."}, {"pk": 2838087, "translation": "NET", "book": 18, "chapter": 20, "verse": 21, "text": "\u201cNothing is left for him to devour; that is why his prosperity does not last.", "comment": "sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.
tn Heb \u201cfor his eating,\u201d which is frequently rendered \u201cfor his gluttony.\u201d It refers, of course, to all the desires he has to take things from other people."}, {"pk": 2838088, "translation": "NET", "book": 18, "chapter": 20, "verse": 22, "text": "In the fullness of his sufficiency, distress overtakes him. the full force of misery will come upon him.", "comment": "tn The word \u05e9\u05c2\u05b8\u05e4\u05b7\u05e7 (safaq) occurs only here; it means \u201csufficiency; wealth; abundance (see D. W. Thomas, \u201cThe Text of Jesaia 2:6 and the Word sapaq,\u201d ZAW 75 [1963]: 88-90).
tn Heb \u201cevery hand of trouble comes to him.\u201d The pointing of \u05e2\u05b8\u05de\u05b5\u05dc (\u2019amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun \u05e2\u05b8\u05de\u05b8\u05dc (\u2019amal, \u201ctrouble\u201d) here.
tn Heb \u201cthere is straightness for him.\u201d The root \u05e6\u05b8\u05e8\u05b7\u05e8 (tsarar) means \u201cto be narrowed in straits, to be in a bind.\u201d The word here would have the idea of pressure, stress, trouble. One could say he is in a bind."}, {"pk": 2838089, "translation": "NET", "book": 18, "chapter": 20, "verse": 23, "text": "\u201cWhile he is filling his belly, God sends his burning anger against him, and rains down his blows upon him.", "comment": "tn Heb \u201crain down upon him, on his flesh.\u201d Dhorme changes \u05e2\u05b8\u05dc\u05b5\u05d9\u05de\u05d5\u05b9 (\u2019alemo, \u201cupon him\u201d) to \u201chis arrows\u201d; he translates the line as \u201che rains his arrows upon his flesh.\u201d The word \u05d1\u05bc\u05b4\u05dc\u05b0\u05d7\u05d5\u05bc\u05de\u05d5\u05b9 (bilkhumo,\u201chis flesh\u201d) has been given a wide variety of translations: \u201cas his food,\u201d \u201con his flesh,\u201d \u201cupon him, his anger,\u201d or \u201cmissiles or weapons of war.\u201d
tn \u201cGod\u201d is understood as the subject of the judgment.
tn Heb \u201cthe anger of his wrath.\u201d
tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate \u201cMay it be, to fill his belly to the full, that God should send\u2026and rain\u201d (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 \u00a7109.h, i). This would mean, \u201cif he [God] is about to fill his [the wicked\u2019s] belly to the full, he will send\u2026.\u201d The NIV reads \u201cwhen he has filled his belly.\u201d These fit better, because the context is talking about the wicked in his evil pursuit being cut down."}, {"pk": 2838090, "translation": "NET", "book": 18, "chapter": 20, "verse": 24, "text": "If he flees from an iron weapon, then an arrow from a bronze bow pierces him.", "comment": "tn Heb \u201ca bronze bow pierces him.\u201d The words \u201can arrow from\u201d are implied and are supplied in the translation; cf. \u201cpulls it out\u201d in the following verse."}, {"pk": 2838091, "translation": "NET", "book": 18, "chapter": 20, "verse": 25, "text": "When he pulls it out and it comes out of his back, the gleaming point out of his liver, terrors come over him.", "comment": "tn The MT has \u201che draws out [or as a passive, \u201cit is drawn out/forth\u201d] and comes [or goes] out of his back.\u201d For the first verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05e3 (shalaf, \u201cpull, draw\u201d), many commentators follow the LXX and use \u05e9\u05c1\u05b6\u05dc\u05b7\u05d7 (shelakh, \u201ca spear\u201d). It then reads \u201cand a shaft comes out of his back,\u201d a sword flash comes out of his liver.\u201d But the verse could also be a continuation of the preceding.
tn Possibly a reference to lightnings."}, {"pk": 2838092, "translation": "NET", "book": 18, "chapter": 20, "verse": 26, "text": "Total darkness waits to receive his treasures; a fire which has not been kindled will consume him and devour what is left in his tent.", "comment": "tn Heb \u201cnot blown upon,\u201d i.e., not kindled by man. But G. R. Driver reads \u201cunquenched\u201d (\u201cHebrew notes on the \u2018Wisdom of Jesus Ben Sirach\u2019,\u201d JBL 53 [1934]: 289).
tn Heb \u201call darkness is hidden for his laid up things.\u201d \u201cAll darkness\u201d refers to the misfortunes and afflictions that await. The verb \u201chidden\u201d means \u201cis destined for.\u201d"}, {"pk": 2838093, "translation": "NET", "book": 18, "chapter": 20, "verse": 27, "text": "The heavens reveal his iniquity; the earth rises up against him."}, {"pk": 2838094, "translation": "NET", "book": 18, "chapter": 20, "verse": 28, "text": "A flood will carry off his house, rushing waters on the day of God\u2019s wrath."}, {"pk": 2838095, "translation": "NET", "book": 18, "chapter": 20, "verse": 29, "text": "Such is the lot God allots the wicked, and the heritage of his appointment from God.\u201d", "comment": "tn For the word \u05d0\u05b4\u05de\u05b0\u05e8\u05d5\u05b9 (\u2019imro) some propose reading \u201chis appointment,\u201d and the others, \u201chis word.\u201d Driver shows that \u201cthe heritage of his appointment\u201d means \u201chis appointed heritage\u201d (see GKC 440 \u00a7135.n)."}, {"pk": 2838096, "translation": "NET", "book": 18, "chapter": 21, "verse": 1, "text": "Then Job answered:", "comment": "sn In this chapter Job actually answers the ideas of all three of his friends. Here Job finds the flaw in their argument \u2013 he can point to wicked people who prosper. But whereas in the last speech, when he looked on his suffering from the perspective of his innocence, he found great faith and hope, in this chapter when he surveys the divine government of the world, he sinks to despair. The speech can be divided into five parts: he appeals for a hearing (2-6), he points out the prosperity of the wicked (7-16), he wonders exactly when the godless suffer (17-22), he shows how death levels everything (23-26), and he reveals how experience contradicts his friends\u2019 argument (27-34)."}, {"pk": 2838097, "translation": "NET", "book": 18, "chapter": 21, "verse": 2, "text": "\u201cListen carefully to my words; let this be the consolation you offer me.", "comment": "tc The LXX negates the sentence, \u201cthat I may not have this consolation from you.\u201d
tn The intensity of the appeal is again expressed by the imperative followed by the infinitive absolute for emphasis. See note on \u201clisten carefully\u201d in 13:17.
tn The word \u05ea\u05bc\u05b7\u05e0\u05b0\u05d7\u05d5\u05bc\u05de\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd (tankhumotekhem) is literally \u201cyour consolations,\u201d the suffix being a subjective genitive. The friends had thought they were offering Job consolation (Job 14:11), but the consolation he wants from them is that they listen to him and respond accordingly."}, {"pk": 2838098, "translation": "NET", "book": 18, "chapter": 21, "verse": 3, "text": "Bear with me and I will speak, and after I have spoken you may mock.", "comment": "tn The adverbial clauses are constructed of the preposition \u201cafter\u201d and the Piel infinitive construct with the subjective genitive suffix: \u201cmy speaking,\u201d or \u201cI speak.\u201d
tn The verb is the imperfect of \u05dc\u05b8\u05e2\u05b7\u05d2 (la\u2019ag). The Hiphil has the same basic sense as the Qal, \u201cto mock; to deride.\u201d The imperfect here would be modal, expressing permission. The verb is in the singular, suggesting that Job is addressing Zophar; however, most of the versions put it into the plural. Note the singular in 16:3 between the plural in 16:1 and 16:4.
tn The verb \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019) means \u201cto lift up; to raise up\u201d; but in this context it means \u201cto endure; to tolerate\u201d (see Job 7:21).
tn The conjunction and the independent personal pronoun draw emphatic attention to the subject of the verb: \u201cand I on my part will speak.\u201d"}, {"pk": 2838099, "translation": "NET", "book": 18, "chapter": 21, "verse": 4, "text": "Is my complaint against a man? If so, why should I not be impatient?", "comment": "tn The addition of the independent pronoun at the beginning of the sentence (\u201cIs it I / against a man / my complaint\u201d) strengthens the pronominal suffix on \u201ccomplaint\u201d (see GKC 438 \u00a7135.f).
tn Heb \u201cwhy should my spirit/breath not be short\u201d (see Num 21:4; Judg 16:16).
tn On disjunctive interrogatives, see GKC 475 \u00a7150.g.
sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men; but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147)."}, {"pk": 2838100, "translation": "NET", "book": 18, "chapter": 21, "verse": 5, "text": "Look at me and be appalled; put your hands over your mouths.", "comment": "tn The idiom is \u201cput a hand over a mouth,\u201d the natural gesture for keeping silent and listening (cf. Job 29:9; 40:4; Mic 7:16).
tn The verb \u05e4\u05bc\u05b0\u05e0\u05d5\u05bc (p\u00ffnu) is from the verb \u201cto turn,\u201d related to the word for \u201cface.\u201d In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him."}, {"pk": 2838101, "translation": "NET", "book": 18, "chapter": 21, "verse": 6, "text": "For, when I think about this, I am terrified and my body feels a shudder.", "comment": "tn The main clause is introduced here by the conjunction, following the adverbial clause of time.
tn The verb is \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cto remember\u201d). Here it has the sense of \u201cto keep in memory; to meditate; to think upon.\u201d
tn Some commentators take \u201cshudder\u201d to be the subject of the verb, \u201ca shudder seizes my body.\u201d But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18."}, {"pk": 2838102, "translation": "NET", "book": 18, "chapter": 21, "verse": 7, "text": "\u201cWhy do the wicked go on living, grow old, even increase in power?", "comment": "sn A. B. Davidson (Job, 154) clarifies that Job\u2019s question is of a universal scope. In the government of God, why do the wicked exist at all? The verb could be translated \u201ccontinue to live.\u201d
tn The verb \u05e2\u05b8\u05ea\u05b7\u05e7 (\u2019ataq) means \u201cto move; to proceed; to advance.\u201d Here it is \u201cto advance in years\u201d or \u201cto grow old.\u201d This clause could serve as an independent clause, a separate sentence; but it more likely continues the question of the first colon and is parallel to the verb \u201clive.\u201d"}, {"pk": 2838103, "translation": "NET", "book": 18, "chapter": 21, "verse": 8, "text": "Their children are firmly established in their presence, their offspring before their eyes.", "comment": "tn The text uses \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd \u05e2\u05b4\u05de\u05bc\u05b8\u05dd (lifnehem \u2019immam, \u201cbefore them, with them\u201d). Many editors think that these were alternative readings, and so omit one or the other. Dhorme moved \u05e2\u05b4\u05de\u05bc\u05b8\u05dd (\u2019immam) to the second half of the verse and emended it to read \u05e2\u05b9\u05de\u05b0\u05d3\u05b4\u05d9\u05dd (\u2019om\u00ffdim, \u201cabide\u201d). Kissane and Gordis changed only the vowels and came up with \u05e2\u05b7\u05de\u05bc\u05b8\u05dd (\u2019ammam, \u201ctheir kinfolk\u201d). But Gordis thinks the presence of both of them in the line is evidence of a conflated reading (p. 229).
tn Heb \u201ctheir seed.\u201d"}, {"pk": 2838104, "translation": "NET", "book": 18, "chapter": 21, "verse": 9, "text": "Their houses are safe and without fear; and no rod of punishment from God is upon them.", "comment": "tn The word \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace, safety\u201d) is here a substantive after a plural subject (see GKC 452 \u00a7141.c, n. 3).
tn The form \u05de\u05b4\u05e4\u05bc\u05b8\u05d7\u05b7\u05d3 (mippakhad) is translated \u201cwithout fear,\u201d literally \u201cfrom fear\u201d; the preposition is similar to the alpha privative in Greek. The word \u201cfear, dread\u201d means nothing that causes fear or dread \u2013 they are peaceful, secure. See GKC 382 \u00a7119.w.
tn Heb \u201cno rod of God.\u201d The words \u201cpunishment from\u201d have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod.
sn In 9:34 Job was complaining that there was no umpire to remove God\u2019s rod from him, but here he observes no such rod is on the wicked."}, {"pk": 2838105, "translation": "NET", "book": 18, "chapter": 21, "verse": 10, "text": "Their bulls breed without fail; their cows calve and do not miscarry.", "comment": "tn Heb \u201chis bull,\u201d but it is meant to signify the bulls of the wicked.
tn The verb used here means \u201cto impregnate,\u201d and not to be confused with the verb \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar, \u201cto pass over\u201d).
tn The use of the verb \u05d2\u05bc\u05b8\u05e2\u05b7\u05e8 (ga\u2019ar) in this place is interesting. It means \u201cto rebuke; to abhor; to loathe.\u201d In the causative stem it means \u201cto occasion impurity\u201d or \u201cto reject as loathsome.\u201d The rabbinic interpretation is that it does not emit semen in vain, and so the meaning is it does not fail to breed (see E. Dhorme, Job, 311; R. Gordis, Job, 229)."}, {"pk": 2838106, "translation": "NET", "book": 18, "chapter": 21, "verse": 11, "text": "They allow their children to run like a flock; their little ones dance about.", "comment": "tn The verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh) means \u201cto send forth,\u201d but in the Piel \u201cto release; to allow to run free.\u201d The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times."}, {"pk": 2838107, "translation": "NET", "book": 18, "chapter": 21, "verse": 12, "text": "They sing to the accompaniment of tambourine and harp, and make merry to the sound of the flute.", "comment": "tn The verb is simply \u201cthey take up [or lift up],\u201d but the understood object is \u201ctheir voices,\u201d and so it means \u201cthey sing.\u201d"}, {"pk": 2838108, "translation": "NET", "book": 18, "chapter": 21, "verse": 13, "text": "They live out their years in prosperity and go down to the grave in peace.", "comment": "tc The Kethib has \u201cthey wear out\u201d but the Qere and the versions have \u05d9\u05b0\u05db\u05b7\u05dc\u05bc\u05d5\u05bc (y\u00ffkhallu, \u201cbring to an end\u201d). The verb \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah) means \u201cto finish; to complete,\u201d and here with the object \u201ctheir days,\u201d it means that they bring their life to a (successful) conclusion. Both readings are acceptable in the context, with very little difference in the overall meaning (which according to Gordis is proof the Qere does not always correct the Kethib).
tn The word \u05e8\u05b6\u05d2\u05b7\u05e2 (rega\u2019) has been interpreted as \u201cin a moment\u201d or \u201cin peace\u201d (on the basis of Arabic raja`a, \u201creturn to rest\u201d). Gordis thinks this is a case of talhin \u2013 both meanings present in the mind of the writer.
tc The MT has \u05d9\u05b5\u05d7\u05b8\u05ea\u05bc\u05d5\u05bc (yekhattu, \u201cthey are frightened [or broken]\u201d), taking the verb from \u05d7\u05b8\u05ea\u05b7\u05ea (khatat, \u201cbe terrified\u201d). But most would slightly repoint it to \u05d9\u05b5\u05d7\u05b8\u05ea\u05d5\u05bc (yekhatu), an Aramaism, \u201cthey go down,\u201d from \u05e0\u05b8\u05d7\u05b7\u05ea (nakhat, \u201cgo down\u201d). See Job 17:16."}, {"pk": 2838109, "translation": "NET", "book": 18, "chapter": 21, "verse": 14, "text": "So they say to God, \u2018Turn away from us! We do not want to know your ways.", "comment": "tn The absence of the preposition before the complement adds greater vividness to the statement: \u201cand knowing your ways \u2013 we do not desire.\u201d
sn Contrast Ps 25:4, which affirms that walking in God\u2019s ways means to obey God\u2019s will \u2013 the Torah."}, {"pk": 2838110, "translation": "NET", "book": 18, "chapter": 21, "verse": 15, "text": "Who is the Almighty, that we should serve him? What would we gain if we were to pray to him?\u2019", "comment": "tn The interrogative clause is followed by ki, similar to Exod 5:2, \u201cWho is Yahweh, that I should obey him?\u201d
tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.
tn The verb \u05e4\u05bc\u05b8\u05d2\u05b7\u05e2 (paga\u2019) means \u201cto encounter; to meet,\u201d but also \u201cto meet with request; to intercede; to interpose.\u201d The latter meaning is a derived meaning by usage."}, {"pk": 2838111, "translation": "NET", "book": 18, "chapter": 21, "verse": 16, "text": "But their prosperity is not their own doing. The counsel of the wicked is far from me!", "comment": "tn Heb \u201cis not in their hand.\u201dsn The implication of this statement is that their well-being is from God, which is the problem Job is raising in the chapter. A number of commentators make it a question, interpreting it to mean that the wicked enjoy prosperity as if it is their right. Some emend the text to say \u201chis hands\u201d \u2013 Gordis reads it, \u201cIndeed, our prosperity is not in his hands.\u201d
sn Even though their life seems so good in contrast to his own plight, Job cannot and will not embrace their principles \u2013 \u201cfar be from me their counsel.\u201d"}, {"pk": 2838112, "translation": "NET", "book": 18, "chapter": 21, "verse": 17, "text": "\u201cHow often is the lamp of the wicked extinguished? How often does their misfortune come upon them? How often does God apportion pain to them in his anger?", "comment": "tn The phrase \u201cto them\u201d is understood and thus is supplied in the translation for clarification.
tn \u05d7\u05b2\u05d1\u05b8\u05dc\u05b4\u05d9\u05dd (khavalim) can mean \u201cropes\u201d or \u201ccords,\u201d but that would not go with the verb \u201capportion\u201d in this line. The meaning of \u201cpangs (as in \u201cbirth-pangs\u201d) seems to fit best here. The wider meaning would be \u201cphysical agony.\u201d
tn The pronominal suffix is objective; it re-enforces the object of the preposition, \u201cupon them.\u201d The verb in the clause is \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019) followed by \u05e2\u05b7\u05dc (\u2019al), \u201ccome upon [or against],\u201d may be interpreted as meaning attack or strike.
tn The interrogative \u201cHow often\u201d occurs only with the first colon; it is supplied for smoother reading in the next two."}, {"pk": 2838113, "translation": "NET", "book": 18, "chapter": 21, "verse": 18, "text": "How often are they like straw before the wind, and like chaff swept away by a whirlwind?", "comment": "tn To retain the sense that the wicked do not suffer as others, this verse must either be taken as a question or a continuation of the question in v. 17.
tn The verb used actually means \u201crob.\u201d It is appropriate to the image of a whirlwind suddenly taking away the wisp of straw."}, {"pk": 2838114, "translation": "NET", "book": 18, "chapter": 21, "verse": 19, "text": "You may say, \u2018God stores up a man\u2019s punishment for his children!\u2019 Instead let him repay the man himself so that he may know it!", "comment": "tn The text simply has \u201clet him repay [to] him.\u201d
tn The text simply has \u05d0\u05d5\u05b9\u05e0\u05d5\u05b9 (\u2019ono, \u201chis iniquity\u201d), but by usage, \u201cthe punishment for the iniquity.\u201d
tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: \u201cin order that he may know [or realize].\u201d
tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).
tn The verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.
tn Heb \u201chis sons.\u201d"}, {"pk": 2838115, "translation": "NET", "book": 18, "chapter": 21, "verse": 20, "text": "Let his own eyes see his destruction; let him drink of the anger of the Almighty.", "comment": "tc This word occurs only here. The word \u05db\u05bc\u05b4\u05d9\u05d3 (kid) was connected to Arabic kaid, \u201cfraud, trickery,\u201d or \u201cwarfare.\u201d The word is emended by the commentators to other ideas, such as \u05e4\u05bc\u05b4\u05d9\u05d3 (pid, \u201c[his] calamity\u201d). Dahood and others alter it to \u201ccup\u201d; Wright to \u201cweapons.\u201d A. F. L. Beeston argues for a meaning \u201ccondemnation\u201d for the MT form, and so makes no change in the text (Mus 67 [1954]: 315-16). If the connection to Arabic \u201cwarfare\u201d is sustained, or if such explanations of the existing MT can be sustained, then the text need not be emended. In any case, the sense of the line is clear."}, {"pk": 2838116, "translation": "NET", "book": 18, "chapter": 21, "verse": 21, "text": "For what is his interest in his home after his death, when the number of his months has been broken off?", "comment": "tc The rare word \u05d7\u05bb\u05e6\u05bc\u05b8\u05e6\u05d5\u05bc (khutsatsu) is probably a cognate of hassa in Arabic, meaning \u201cto cut off.\u201d There is also an Akkadian word \u201cto cut in two\u201d and \u201cto break.\u201d These fit the context here rather well. The other Hebrew words that are connected to the root \u05d7\u05b8\u05e6\u05b7\u05e6 (khatsats) do not offer any help.
tn Heb \u201chis desire.\u201d The meaning is that after he is gone he does not care about what happens to his household (\u201chouse\u201d meaning \u201cfamily\u201d here).
tn Heb \u201cafter him,\u201d but clearly the meaning is \u201cafter he is gone.\u201d"}, {"pk": 2838117, "translation": "NET", "book": 18, "chapter": 21, "verse": 22, "text": "Can anyone teach God knowledge, since he judges those that are on high?", "comment": "tn The clause begins with the disjunctive vav (\u05d5) and the pronoun, \u201cand he.\u201d This is to be subordinated as a circumstantial clause. See GKC 456 \u00a7142.d.
tc The Hebrew has \u05e8\u05b8\u05de\u05b4\u05d9\u05dd (ramim), a plural masculine participle of \u05e8\u05d5\u05bc\u05dd (rum, \u201cto be high; to be exalted\u201d). This is probably a reference to the angels. But M. Dahood restores an older interpretation that it refers to \u201cthe Most High\u201d (\u201cSome Northwest Semitic words in Job,\u201dBib 38 [1957]: 316-17). He would take the word as a singular form with an enclitic mem (\u05dd). He reads the verse, \u201cwill he judge the Most High?\u201d
tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical \u2013 it is affirming that no one can teach God."}, {"pk": 2838118, "translation": "NET", "book": 18, "chapter": 21, "verse": 23, "text": "\u201cOne man dies in his full vigor, completely secure and prosperous,", "comment": "tn The line has \u201cin the bone of his perfection.\u201d The word \u05e2\u05b6\u05e6\u05b6\u05dd (\u2019etsem), which means \u201cbone,\u201d is used pronominally to express \u201cthe same, very\u201d; here it is \u201cin the very fullness of his strength\u201d (see GKC 449 \u00a7139.g). The abstract \u05ea\u05bc\u05b9\u05dd (tom) is used here in the sense of physical perfection and strengths."}, {"pk": 2838119, "translation": "NET", "book": 18, "chapter": 21, "verse": 24, "text": "his body well nourished, and the marrow of his bones moist.", "comment": "tn The verb \u05e2\u05b8\u05d8\u05b7\u05df (\u2019atan) has the precise meaning of \u201cpress olives.\u201d But because here it says \u201cfull of milk,\u201d the derived meaning for the noun has been made to mean \u201cbreasts\u201d or \u201cpails\u201d (although in later Hebrew this word occurs \u2013 but with olives, not with milk). Dhorme takes it to refer to \u201chis sides,\u201d and repoints the word for \u201cmilk\u201d (\u05d7\u05b8\u05dc\u05b8\u05d1, khalav) to get \u201cfat\u201d (\u05d7\u05b6\u05dc\u05b6\u05d1, khelev) \u2013 \u201chis sides are full of fat,\u201d a rendering followed by NASB. However, this weakens the parallelism.
tn This interpretation, adopted by several commentaries and modern translations (cf. NAB, NIV), is a general rendering to capture the sense of the line.
tn The verb \u05e9\u05c1\u05b8\u05e7\u05b8\u05d4 (shaqah) means \u201cto water\u201d and here \u201cto be watered thoroughly.\u201d The picture in the line is that of health and vigor."}, {"pk": 2838120, "translation": "NET", "book": 18, "chapter": 21, "verse": 25, "text": "And another man dies in bitterness of soul, never having tasted anything good.", "comment": "tn Heb \u201ceaten what is good.\u201d It means he died without having enjoyed the good life.
tn The expression \u201cthis (v. 23)\u2026and this\u201d (v. 25) means \u201cone\u2026the other.\u201d
tn The text literally has \u201cand this [man] dies in soul of bitterness.\u201d Some simply reverse it and translate \u201cin the bitterness of soul.\u201d The genitive \u201cbitterness\u201d may be an attribute adjective, \u201cwith a bitter soul.\u201d"}, {"pk": 2838121, "translation": "NET", "book": 18, "chapter": 21, "verse": 26, "text": "Together they lie down in the dust, and worms cover over them both."}, {"pk": 2838122, "translation": "NET", "book": 18, "chapter": 21, "verse": 27, "text": "\u201cYes, I know what you are thinking, the schemes by which you would wrong me.", "comment": "tn The word is \u201cyour thoughts.\u201d The word for \u201cthoughts\u201d (from \u05d7\u05b8\u05e6\u05b7\u05d1 [khatsav, \u201cto think; to reckon; to plan\u201d]) has more to do with their intent than their general thoughts. He knows that when they talked about the fate of the wicked they really were talking about him.
tn E. Dhorme (Job, 321) distinguishes the verb \u05d7\u05b8\u05de\u05b7\u05e1 (khamas) from the noun for \u201cviolence.\u201d He proposes a meaning of \u201cthink, imagine\u201d: \u201cand the ideas you imagined about me.\u201d
tn For the meaning of this word, and its root \u05d6\u05b8\u05de\u05b7\u05dd (zamam), see Job 17:11. It usually means the \u201cplans\u201d or \u201cschemes\u201d that are concocted against someone."}, {"pk": 2838123, "translation": "NET", "book": 18, "chapter": 21, "verse": 28, "text": "For you say, \u2018Where now is the nobleman\u2019s house, and where are the tents in which the wicked lived?\u2019", "comment": "tn Heb \u201cAnd where is the tent, the dwellings of the wicked.\u201d The word \u201cdwellings of the wicked\u201d is in apposition to \u201ctent.\u201d A relative pronoun must be supplied in the translation.
sn The question implies the answer will be \u201cvanished\u201d or \u201cgone.\u201d"}, {"pk": 2838124, "translation": "NET", "book": 18, "chapter": 21, "verse": 29, "text": "Have you never questioned those who travel the roads? Do you not recognize their accounts \u2014", "comment": "tc The LXX reads, \u201cAsk those who go by the way, and do not disown their signs.\u201dtn The idea is that the merchants who travel widely will talk about what they have seen and heard. These travelers give a different account of the wicked; they tell how he is spared. E. Dhorme (Job, 322) interprets \u201csigns\u201d concretely: \u201cTheir custom was to write their names and their thoughts somewhere at the main cross-roads. The main roads of Sinai are dotted with these scribblings made by such passers of a day.\u201d"}, {"pk": 2838125, "translation": "NET", "book": 18, "chapter": 21, "verse": 30, "text": "that the evil man is spared from the day of his misfortune, that he is delivered from the day of God\u2019s wrath?", "comment": "tn The verb means \u201cto be led forth.\u201d To be \u201cled forth in the day of trouble\u201d means to be delivered."}, {"pk": 2838126, "translation": "NET", "book": 18, "chapter": 21, "verse": 31, "text": "No one denounces his conduct to his face; no one repays him for what he has done.", "comment": "tn The expression \u201cand he has done\u201d is taken here to mean \u201cwhat he has done.\u201d
tn Heb \u201cWho declares his way to his face? // Who repays him for what he has done?\u201d These rhetorical questions, which expect a negative answer (\u201cNo one!\u201d) have been translated as indicative statements to bring out their force clearly."}, {"pk": 2838127, "translation": "NET", "book": 18, "chapter": 21, "verse": 32, "text": "And when he is carried to the tombs, and watch is kept over the funeral mound,", "comment": "tn The Hebrew word refers to the tumulus, the burial mound that is erected on the spot where the person is buried.
tn The verb says \u201che will watch.\u201d The subject is unspecified, so the translation is passive."}, {"pk": 2838128, "translation": "NET", "book": 18, "chapter": 21, "verse": 33, "text": "The clods of the torrent valley are sweet to him; behind him everybody follows in procession, and before him goes a countless throng.", "comment": "tn The clods are those that are used to make a mound over the body. And, for a burial in the valley, see Deut 34:6. The verse here sees him as participating in his funeral and enjoying it. Nothing seems to go wrong with the wicked."}, {"pk": 2838129, "translation": "NET", "book": 18, "chapter": 21, "verse": 34, "text": "So how can you console me with your futile words? Nothing is left of your answers but deception!\u201d", "comment": "tn The word \u05de\u05b8\u05e2\u05b7\u05dc (ma\u2019al) is used for \u201ctreachery; deception; fraud.\u201d Here Job is saying that their way of interpreting reality is dangerously unfaithful."}, {"pk": 2838130, "translation": "NET", "book": 18, "chapter": 22, "verse": 1, "text": "Then Eliphaz the Temanite answered:", "comment": "sn The third and final cycle of speeches now begins with Eliphaz\u2019 final speech. Eliphaz will here underscore the argument that man\u2019s ills are brought about by sin; he will then deduce from Job\u2019s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job\u2019s suffering is proof of his sin (2-5), Job\u2019s sufferings demonstrate the kinds of sin Job committed (6-11), Job\u2019s attitude about God (12-20), and the final appeal and promise to Job (21-30)."}, {"pk": 2838131, "translation": "NET", "book": 18, "chapter": 22, "verse": 2, "text": "\u201cIs it to God that a strong man is of benefit? Is it to him that even a wise man is profitable?", "comment": "tn Some do not take this to be parallel to the first colon, taking this line as a statement, but the parallel expressions here suggest the question is repeated."}, {"pk": 2838132, "translation": "NET", "book": 18, "chapter": 22, "verse": 3, "text": "Is it of any special benefit to the Almighty that you should be righteous, or is it any gain to him that you make your ways blameless?", "comment": "tn The verb \u05ea\u05b7\u05ea\u05bc\u05b5\u05dd (tattem) is the Hiphil imperfect of \u05ea\u05bc\u05b8\u05de\u05b7\u05dd (tamam, \u201cbe complete, finished\u201d), following the Aramaic form of the geminate verb with a doubling of the first letter.
tn The word \u05d7\u05b5\u05e4\u05b6\u05e5 (khefets) in this passage has the nuance of \u201cspecial benefit; favor.\u201d It does not just express the desire for something or the interest in it, but the profit one derives from it."}, {"pk": 2838133, "translation": "NET", "book": 18, "chapter": 22, "verse": 4, "text": "Is it because of your piety that he rebukes you and goes to judgment with you?", "comment": "sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.
tn The word \u201cyour fear\u201d or \u201cyour piety\u201d refers to Job\u2019s reverence \u2013 it is his fear of God (thus a subjective genitive). When \u201cfear\u201d is used of religion, it includes faith and adoration on the positive side, fear and obedience on the negative."}, {"pk": 2838134, "translation": "NET", "book": 18, "chapter": 22, "verse": 5, "text": "Is not your wickedness great and is there no end to your iniquity?", "comment": "tn The adjective \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4 (rabbah) normally has the idea of \u201cgreat\u201d in quantity (\u201cabundant,\u201d ESV) rather than \u201cgreat\u201d in quality."}, {"pk": 2838135, "translation": "NET", "book": 18, "chapter": 22, "verse": 6, "text": "\u201cFor you took pledges from your brothers for no reason, and you stripped the clothing from the naked.", "comment": "tn The \u201cnaked\u201d here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: \u201cyou stripped the clothes\u2026[leaving them] naked.\u201d So either he made them naked by stripping their garments off, or they were already in rags.
tn The verb \u05d7\u05b8\u05d1\u05b7\u05dc (khaval) means \u201cto take pledges.\u201d In this verse Eliphaz says that Job not only took as pledge things the poor need, like clothing, but he did it for no reason."}, {"pk": 2838136, "translation": "NET", "book": 18, "chapter": 22, "verse": 7, "text": "You gave the weary no water to drink and from the hungry you withheld food.", "comment": "tn The term \u05e2\u05b8\u05d9\u05b5\u05e3 (\u2019ayef) can be translated \u201cweary,\u201d \u201cfaint,\u201d \u201cexhausted,\u201d or \u201ctired.\u201d Here it may refer to the fainting because of thirst \u2013 that would make a good parallel to the second part."}, {"pk": 2838137, "translation": "NET", "book": 18, "chapter": 22, "verse": 8, "text": "Although you were a powerful man, owning land, an honored man living on it,", "comment": "tn The expression is unusual: \u201cthe one lifted up of face.\u201d This is the \u201chonored one,\u201d the one to whom the dignity will be given.
tn The idiom is \u201ca man of arm\u201d (= \u201cpowerful\u201d; see Ps 10:15). This is in comparison to the next line, \u201cman of face\u201d (= \u201cdignity; high rank\u201d; see Isa 3:5).
tn Heb \u201cand a man of arm, to whom [was] land.\u201d The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.
tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse."}, {"pk": 2838138, "translation": "NET", "book": 18, "chapter": 22, "verse": 9, "text": "you sent widows away empty-handed, and the arms of the orphans you crushed.", "comment": "tn The verb in the text is Pual: \u05d9\u05b0\u05d3\u05bb\u05db\u05bc\u05b8\u05d0 (y\u00ffdukka\u2019, \u201cwas [were] crushed\u201d). GKC 388 \u00a7121.b would explain \u201carms\u201d as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.
tn The \u201carms of the orphans\u201d are their helps or rights on which they depended for support."}, {"pk": 2838139, "translation": "NET", "book": 18, "chapter": 22, "verse": 10, "text": "That is why snares surround you, and why sudden fear terrifies you,"}, {"pk": 2838140, "translation": "NET", "book": 18, "chapter": 22, "verse": 11, "text": "why it is so dark you cannot see, and why a flood of water covers you.", "comment": "tn The word \u05e9\u05c1\u05b4\u05e4\u05b0\u05e2\u05b7\u05ea (shif\u2019at) means \u201cmultitude of.\u201d It is used of men, camels, horses, and here of waters in the heavens.
tn Heb \u201cor dark you cannot see.\u201d Some commentators and the RSV follow the LXX in reading \u05d0\u05d5\u05b9 (\u2019o, \u201cor\u201d) as \u05d0\u05d5\u05b9\u05e8 (\u2019or, \u201clight\u201d) and translate it \u201cThe light has become dark\u201d or \u201cYour light has become dark.\u201d A. B. Davidson suggests the reading \u201cOr seest thou not the darkness.\u201d This would mean Job does not understand the true meaning of the darkness and the calamities."}, {"pk": 2838141, "translation": "NET", "book": 18, "chapter": 22, "verse": 12, "text": "\u201cIs not God on high in heaven? And see the lofty stars, how high they are!", "comment": "tn The parallel passage in Isa 40:26\u201327, as well as the context here, shows that the imperative is to be retained here. The LXX has \u201che sees.\u201d
tn Heb \u201chead of the stars.\u201d
tn This reading preserves the text as it is. The nouns \u201chigh\u201d and \u201cheavens\u201d would then be taken as adverbial accusatives of place (see GKC 373-74 \u00a7118.g)."}, {"pk": 2838142, "translation": "NET", "book": 18, "chapter": 22, "verse": 13, "text": "But you have said, \u2018What does God know? Does he judge through such deep darkness?", "comment": "sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, \u201cHow does God know, and is there knowledge in the Most High?\u201d (see Ps 73:11; 94:11)."}, {"pk": 2838143, "translation": "NET", "book": 18, "chapter": 22, "verse": 14, "text": "Thick clouds are a veil for him, so he does not see us, as he goes back and forth in the vault of heaven.\u2019", "comment": "sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven \u2013 this is what Eliphaz says Job means.
sn The word is \u201ccircle; dome\u201d; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests \u201con the arch of heaven\u201d that covers the earth.
tn Heb \u201cand he does not see.\u201d The implied object is \u201cus.\u201d"}, {"pk": 2838144, "translation": "NET", "book": 18, "chapter": 22, "verse": 15, "text": "Will you keep to the old path that evil men have walked \u2014", "comment": "tn The \u201cold path\u201d here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment."}, {"pk": 2838145, "translation": "NET", "book": 18, "chapter": 22, "verse": 16, "text": "men who were carried off before their time, when the flood was poured out on their foundations?", "comment": "tn The verb \u05d9\u05b8\u05e6\u05b7\u05e7 (yatsaq) means \u201cto pour out; to shed; to spill; to flow.\u201d The Pual means \u201cto be poured out\u201d (as in Lev 21:10 and Ps 45:3).
tn The word \u201cmen\u201d is not in the Hebrew text, but has been supplied to clarify the relative pronoun \u201cwho.\u201d
tn The verb \u05e7\u05b8\u05de\u05b7\u05d8 (qamat) basically means \u201cto seize; to tie together to make a bundle.\u201d So the Pual will mean \u201cto be bundled away; to be carried off.\u201d
tn The clause has \u201cand [it was] not the time.\u201d It may be used adverbially here.
tn The word is \u05e0\u05b8\u05d4\u05b7\u05e8 (nahar, \u201criver\u201d or \u201ccurrent\u201d); it is taken here in its broadest sense of the waters on the earth that formed the current of the flood (Gen 7:6, 10).
tn This word is then to be taken as an adverbial accusative of place. Another way to look at this verse is what A. B. Davidson (Job, 165) proposes \u201cwhose foundation was poured away and became a flood.\u201d This would mean that that on which they stood sank away."}, {"pk": 2838146, "translation": "NET", "book": 18, "chapter": 22, "verse": 17, "text": "They were saying to God, \u2018Turn away from us,\u2019 and \u2018What can the Almighty do to us?\u2019", "comment": "tn The form in the text is \u201cto them.\u201d The LXX and the Syriac versions have \u201cto us.\u201d"}, {"pk": 2838147, "translation": "NET", "book": 18, "chapter": 22, "verse": 18, "text": "But it was he who filled their houses with good things \u2014 yet the counsel of the wicked was far from me.", "comment": "tn See Job 10:3.
tn The pronoun is added for this emphasis; it has \u201cbut he\u201d before the verb.
tc The LXX has \u201cfrom him,\u201d and this is followed by several commentators. But the MT is to be retained, for Eliphaz is recalling the words of Job. Verses 17 and 18 are deleted by a number of commentators as a gloss because they have many similarities to 21:14\u201316. But Eliphaz is recalling what Job said, in order to say that the prosperity to which Job alluded was only the prelude to a disaster he denied (H. H. Rowley, Job [NCBC], 156)."}, {"pk": 2838148, "translation": "NET", "book": 18, "chapter": 22, "verse": 19, "text": "The righteous see their destruction and rejoice; the innocent mock them scornfully, saying,", "comment": "sn In Ps 2:4 it was God who mocked the wicked by judging them.
tn The line is talking about the rejoicing of the righteous when judgment falls on the wicked. An object (\u201cdestruction\u201d) has to be supplied here to clarify this (see Pss 52:6 [8]; 69:32 [33]; 107:42)."}, {"pk": 2838149, "translation": "NET", "book": 18, "chapter": 22, "verse": 20, "text": "\u2018Surely our enemies are destroyed, and fire consumes their wealth.\u2019", "comment": "tc The word translated \u201cour enemies\u201d is found only here. The word means \u201chostility,\u201d but used here as a collective for those who are hostile \u2013 \u201cenemies.\u201d Some commentators follow the LXX and read \u201cpossessions,\u201d explaining its meaning and derivation in different ways. Gordis simply takes the word in the text and affirms that this is the meaning. On the other hand, to get this, E. Dhorme (Job, 336) repoints \u05e7\u05b4\u05d9\u05de\u05b8\u05e0\u05d5\u05bc (qimanu) of the MT to \u05d9\u05b0\u05e7\u05d5\u05bc\u05de\u05b7\u05dd (y\u00ffqumam), arguing that \u05d9\u05b0\u05e7\u05d5\u05bc\u05dd (y\u00ffqum) means \u201cwhat exists [or has substance]\u201d (although that is used of animals). He translates: \u201chave not their possessions been destroyed.\u201d"}, {"pk": 2838150, "translation": "NET", "book": 18, "chapter": 22, "verse": 21, "text": "\u201cReconcile yourself with God, and be at peace with him; in this way your prosperity will be good.", "comment": "tn Heb \u201chim\u201d; the referent (God) has been specified in the translation for clarity.
tn The verb \u05e1\u05b8\u05db\u05b7\u05df (sakhan) meant \u201cto be useful; to be profitable\u201d in v. 2. Now, in the Hiphil it means \u201cto be accustomed to\u201d or \u201cto have experience with.\u201d Joined by the preposition \u201cwith\u201d it means \u201cto be reconciled with him.\u201d W. B. Bishai cites Arabic and Ugaritic words to support a meaning \u201cacquiesce\u201d (\u201cNotes on hskn in Job 22:21,\u201d JNES 20 [1961]: 258-59).
tn The two imperatives in this verse imply a relationship of succession and not consequence."}, {"pk": 2838151, "translation": "NET", "book": 18, "chapter": 22, "verse": 22, "text": "Accept instruction from his mouth and store up his words in your heart.", "comment": "tc M. Dahood has \u201cwrite his words\u201d (\u201cMetaphor in Job 22:22,\u201d Bib 47 [1966]: 108-9).
tn The Hebrew word here is \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah), its only occurrence in the book of Job."}, {"pk": 2838152, "translation": "NET", "book": 18, "chapter": 22, "verse": 23, "text": "If you return to the Almighty, you will be built up; if you remove wicked behavior far from your tent,", "comment": "tc The MT has \u201cyou will be built up\u201d (\u05ea\u05bc\u05b4\u05d1\u05bc\u05b8\u05e0\u05b6\u05d4, tibbaneh). But the LXX has \u201chumble yourself\u201d (reading \u05ea\u05bc\u05b0\u05e2\u05b7\u05e0\u05bc\u05b6\u05d4 [t\u00ff\u2019anneh] apparently). Many commentators read this; Dahood has \u201cyou will be healed.\u201d"}, {"pk": 2838153, "translation": "NET", "book": 18, "chapter": 22, "verse": 24, "text": "and throw your gold in the dust \u2014 your gold of Ophir among the rocks in the ravines \u2014", "comment": "tn The word for \u201cgold\u201d is the rare \u05d1\u05bc\u05b6\u05e6\u05b6\u05e8 (betser), which may be derived from a cognate of Arabic basara, \u201cto see; to examine.\u201d If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with \u05d1\u05b0\u05e6\u05d5\u05bc\u05e8 (b\u00fftsur, \u201cin the rock\u201d).
tn The Hebrew text simply has \u201cOphir,\u201d a metonymy for the gold that comes from there.
tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read \u05d5\u05b0\u05e9\u05c1\u05b8\u05ea\u05bc\u05b8 (v\u00ffshatta, \u201cand you will esteem\u2026.\u201d). This would mean that he is promising Job restoration of his wealth.tn Heb \u201cplace.\u201d"}, {"pk": 2838154, "translation": "NET", "book": 18, "chapter": 22, "verse": 25, "text": "then the Almighty himself will be your gold, and the choicest silver for you.", "comment": "tn The form for \u201cgold\u201d here is plural, which could be a plural of extension. The LXX and Latin versions have \u201cThe Almighty will be your helper against your enemies.\u201d
tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning \u201cto be elevated, steep.\u201d From that he gets \u201cheaps of silver.\u201d"}, {"pk": 2838155, "translation": "NET", "book": 18, "chapter": 22, "verse": 26, "text": "Surely then you will delight yourself in the Almighty, and will lift up your face toward God.", "comment": "tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means \u201cabandon oneself to, depend on\u201d (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 84)."}, {"pk": 2838156, "translation": "NET", "book": 18, "chapter": 22, "verse": 27, "text": "You will pray to him and he will hear you, and you will fulfill your vows to him.", "comment": "tn The words \u201cto him\u201d are not in the Hebrew text, but are implied."}, {"pk": 2838157, "translation": "NET", "book": 18, "chapter": 22, "verse": 28, "text": "Whatever you decide on a matter, it will be established for you, and light will shine on your ways.", "comment": "tn The word is \u05d2\u05bc\u05b8\u05d6\u05b7\u05e8 (gazar, \u201cto cut\u201d), in the sense of deciding a matter."}, {"pk": 2838158, "translation": "NET", "book": 18, "chapter": 22, "verse": 29, "text": "When people are brought low and you say \u2018Lift them up!\u2019 then he will save the downcast;", "comment": "tn There is no expressed subject here, and so the verb is taken as a passive voice again.
tn Or \u201chumble\u201d; Heb \u201cthe lowly of eyes.\u201d
tn The word \u05d2\u05bc\u05b5\u05d5\u05b8\u05d4 (gevah) means \u201cloftiness; pride.\u201d Here it simply says \u201cup,\u201d or \u201cpride.\u201d The rest is paraphrased. Of the many suggestions, the following provide a sampling: \u201cIt is because of pride\u201d (ESV), \u201che abases pride\u201d (H. H. Rowley); \u201c[he abases] the lofty and the proud\u201d (Beer); \u201c[he abases] the word of pride\u201d [Duhm]; \u201c[he abases] the haughtiness of pride\u201d [Fohrer and others]; \u201c[he abases] the one who speaks proudly\u201d [Weiser]; \u201c[he abases] the one who boasts in pride\u201d [Kissane]; and \u201cGod [abases] pride\u201d [Budde, Gray]."}, {"pk": 2838159, "translation": "NET", "book": 18, "chapter": 22, "verse": 30, "text": "he will deliver even someone who is not innocent, who will escape through the cleanness of your hands.\u201d", "comment": "tc The MT has \u201che will escape [or be delivered].\u201d Theodotion has the second person, \u201cyou will be delivered.\u201d
tc The Hebrew has \u05d0\u05b4\u05d9\u05be\u05e0\u05b8\u05e7\u05b4\u05d9 (\u2019i naqi), which could be taken as \u201cisland of the innocent\u201d (so Ibn-Ezra), or \u201chim that is not innocent\u201d (so Rashi). But some have changed \u05d0\u05b4\u05d9 (\u2019i) to \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201cthe innocent man\u201d). Others differ: A. Guillaume links \u05d0\u05b4\u05d9 (\u2019i) to Arabic \u2018ayya \u201cwhosoever,\u201d and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it \u05d0\u05b5\u05d9 (\u2019e)."}, {"pk": 2838160, "translation": "NET", "book": 18, "chapter": 23, "verse": 1, "text": "Then Job answered:", "comment": "sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job\u2019s longing to meet God (23:2\u20137), the inaccessibility and power of God (23:8\u201317), the indifference of God (24:1\u201325)."}, {"pk": 2838161, "translation": "NET", "book": 18, "chapter": 23, "verse": 2, "text": "\u201cEven today my complaint is still bitter; his hand is heavy despite my groaning.", "comment": "tc The MT reads here \u05de\u05b0\u05e8\u05b4\u05d9 (m\u00ffri, \u201crebellious\u201d). The word is related to the verb \u05de\u05b8\u05e8\u05b8\u05d4 (marah, \u201cto revolt\u201d). Many commentators follow the Vulgate, Targum Job, and the Syriac to read \u05de\u05b7\u05e8 (mar, \u201cbitter\u201d). The LXX offers no help here.
tc The MT (followed by the Vulgate and Targum) has \u201cmy hand is heavy on my groaning.\u201d This would mean \u201cmy stroke is heavier than my groaning\u201d (an improbable view from Targum Job). A better suggestion is that the meaning would be that Job tries to suppress his groans but the hand with which he suppresses them is too heavy (H. H. Rowley, Job [NCBC], 159). Budde, E. Dhorme, J. E. Hartley, and F. I. Andersen all maintain the MT as the more difficult reading. F. I. Andersen (Job [TOTC], 208) indicates that the \u05b4\u05d9(i) suffix could be an example of an unusual third masculine singular. Both the LXX and the Syriac versions have \u201chis hand,\u201d and many modern commentators follow this, along with the present translation. In this case the referent of \u201chis\u201d would be God, whose hand is heavy upon Job in spite of Job\u2019s groaning.
tn The preposition can take this meaning; it could be also translated simply \u201cupon.\u201d R. Gordis (Job, 260) reads the preposition \u201cmore than,\u201d saying that Job had been defiant (he takes that view) but God\u2019s hand had been far worse."}, {"pk": 2838162, "translation": "NET", "book": 18, "chapter": 23, "verse": 3, "text": "O that I knew where I might find him, that I could come to his place of residence!", "comment": "tn The optative here is again expressed with the verbal clause, \u201cwho will give [that] I knew\u2026.\u201d
tn The form in Hebrew is \u05d5\u05b0\u05d0\u05b6\u05de\u05b0\u05e6\u05b8\u05d0\u05b5\u05d4\u05d5\u05bc (v\u00ff\u2019emtsa\u2019ehu), simply \u201cand I will find him.\u201d But in the optative clause this verb is subordinated to the preceding verb: \u201cO that I knew where [and] I might find him.\u201d It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 \u00a7120.e). This could also be translated making the second verb a complementary infinitive: \u201cknew how to find him.\u201dsn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: \u201cIt is the chief distinction between Job and his friends that he desires to meet God and they do not.\u201d
tn Or \u201chis place of judgment.\u201d The word is from \u05db\u05bc\u05d5\u05bc\u05df (kun, \u201cto prepare; to arrange\u201d) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean \u201cjudgment seat\u201d or \u201ctribunal\u201d in this context.
tn This verb also depends on \u05de\u05b4\u05d9\u05be\u05d9\u05b4\u05ea\u05bc\u05b5\u05df (mi-yitten, \u201cwho will give\u201d) of the first part, forming an additional clause in the wish formula."}, {"pk": 2838163, "translation": "NET", "book": 18, "chapter": 23, "verse": 4, "text": "I would lay out my case before him and fill my mouth with arguments.", "comment": "tn The word \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat) is normally \u201cjudgment; decision.\u201d But in these contexts it refers to the legal case that Job will bring before God. With the verb \u05e2\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh, \u201cto set in order; to lay out\u201d) the whole image of drawing up a lawsuit is complete."}, {"pk": 2838164, "translation": "NET", "book": 18, "chapter": 23, "verse": 5, "text": "I would know with what words he would answer me, and understand what he would say to me.", "comment": "tn Heb \u201cthe words he would answer me.\u201d"}, {"pk": 2838165, "translation": "NET", "book": 18, "chapter": 23, "verse": 6, "text": "Would he contend with me with great power? No, he would only pay attention to me.", "comment": "tn The verb is now \u05e8\u05b4\u05d9\u05d1 (riv) and not \u05d9\u05b8\u05db\u05b7\u05d7 (yakhakh, \u201ccontend\u201d); \u05e8\u05b4\u05d9\u05d1 (riv) means \u201cto quarrel; to dispute; to contend,\u201d often in a legal context. Here it is still part of Job\u2019s questioning about this hypothetical meeting \u2013 would God contend with all his power?
tn The verbal clause \u05d9\u05b8\u05e9\u05c2\u05b4\u05dd \u05d1\u05bc\u05b4\u05d9 (yasim bi) has been translated \u201che would pay [attention] to me.\u201d Job is saying that God will not need all his power \u2013 he will just have pay attention to Job\u2019s complaint. Job does not need the display of power \u2013 he just wants a hearing."}, {"pk": 2838166, "translation": "NET", "book": 18, "chapter": 23, "verse": 7, "text": "There an upright person could present his case before him, and I would be delivered forever from my judge.", "comment": "tn The adverb \u201cthere\u201d has the sense of \u201cthen\u201d \u2013 there in the future.
tn The form of the verb is the Niphal \u05e0\u05d5\u05b9\u05db\u05b8\u05d7 (nokkakh, \u201cargue, present a case\u201d). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, \u201che would observe the upright man who argues with him.\u201d The Niphal is used for \u201cengaging discussion,\u201d \u201carguing a case,\u201d and \u201csettling a dispute.\u201d"}, {"pk": 2838167, "translation": "NET", "book": 18, "chapter": 23, "verse": 8, "text": "\u201cIf I go to the east, he is not there, and to the west, yet I do not perceive him."}, {"pk": 2838168, "translation": "NET", "book": 18, "chapter": 23, "verse": 9, "text": "In the north when he is at work, I do not see him; when he turns to the south, I see no trace of him.", "comment": "tn The MT has \u201che turns,\u201d but the Syriac and Vulgate have \u201cI turn.\u201d
tn The verb is the apocopated form of the imperfect. The object is supplied.
tc The form \u05d1\u05bc\u05b7\u05e2\u05b2\u05e9\u05c2\u05b9\u05ea\u05d5\u05b9 (ba\u2019asoto) would be the temporal clause using the infinitive construct with a pronoun (subject genitive). This would be \u201cwhen he works.\u201d Several follow the Syriac with \u201cI seek him.\u201d The LXX has \u201c[when] he turns.\u201d R. Gordis (Job, 261) notes that there is no need to emend the text; he shows a link to the Arabic cognate ghasa, \u201cto cover.\u201d To him this is a perfect parallel to \u05d9\u05b7\u05e2\u05b0\u05d8\u05b9\u05e3 (ya\u2019tof, \u201ccovers himself\u201d).
sn The text has \u201cthe left hand,\u201d the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south."}, {"pk": 2838169, "translation": "NET", "book": 18, "chapter": 23, "verse": 10, "text": "But he knows the pathway that I take; if he tested me, I would come forth like gold.", "comment": "tn The expression \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 \u05e2\u05b4\u05de\u05bc\u05b8\u05d3\u05b4\u05d9 (derekh \u2019immadi) means \u201cthe way with me,\u201d i.e., \u201cthe way that I take.\u201d The Syriac has \u201cmy way and my standing.\u201d Several commentators prefer \u201cthe way of my standing,\u201d meaning where to look for me. J. Reider offers \u201cthe way of my life\u201d (\u201cSome notes to the text of the scriptures,\u201d HUCA 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.
tn There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see GKC 493 \u00a7159.b)."}, {"pk": 2838170, "translation": "NET", "book": 18, "chapter": 23, "verse": 11, "text": "My feet have followed his steps closely; I have kept to his way and have not turned aside.", "comment": "tn Heb \u201cmy foot.\u201d
tn Heb \u201cheld fast.\u201d
tn The last clause, \u201cand I have not turned aside,\u201d functions adverbially in the sentence. The form \u05d0\u05b8\u05d8 (\u2019at) is a pausal form of \u05d0\u05b7\u05ea\u05bc\u05b6\u05d4 (\u2019atteh), the Hiphil of \u05e0\u05b8\u05d8\u05b8\u05d4 (natah, \u201cstretch out\u201d)."}, {"pk": 2838171, "translation": "NET", "book": 18, "chapter": 23, "verse": 12, "text": "I have not departed from the commands of his lips; I have treasured the words of his mouth more than my allotted portion.", "comment": "tc The form in the MT (\u05de\u05b5\u05d7\u05bb\u05e7\u05bc\u05b4\u05d9, mekhuqqi) means \u201cmore than my portion\u201d or \u201cmore than my law.\u201d An expanded meaning results in \u201cmore than my necessary food\u201d (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. \u05d7\u05b9\u05e7 1 indicates that \u05d7\u05b9\u05e7 (khoq) has the meaning of \u201cportion\u201d and is here a reference to \u201cwhat is appointed for me.\u201d The LXX and the Latin versions, along with many commentators, have \u05d1\u05bc\u05b0\u05d7\u05b5\u05e7\u05b4\u05d9 (b\u00ffkheqi, \u201cin my bosom\u201d)."}, {"pk": 2838172, "translation": "NET", "book": 18, "chapter": 23, "verse": 13, "text": "But he is unchangeable, and who can change him? Whatever he has desired, he does.", "comment": "tc The MT has \u201cBut he [is] in one.\u201d Many add the word \u201cmind\u201d to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from \u05d1\u05b0\u05d0\u05b6\u05d7\u05b8\u05d3 (b\u00ff\u2019ekhad, here \u201cunchangeable\u201d) to \u05d1\u05b8\u05d7\u05b8\u05e8 (bakhar, \u201che has chosen\u201d). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it \u201che is one, i.e., unchangeable, fixed, determined.\u201d The preposition \u05d1\u05bc (bet) is a bet essentiae \u2013 \u201cand he [is] as one,\u201d or \u201che is one\u201d (see GKC 379 \u00a7119.i).
tn Or \u201chis soul.\u201d
tn Heb \u201ccause him to return.\u201d"}, {"pk": 2838173, "translation": "NET", "book": 18, "chapter": 23, "verse": 14, "text": "For he fulfills his decree against me, and many such things are his plans.", "comment": "tn The text has \u201cmy decree,\u201d which means \u201cthe decree [plan] for/against me.\u201d The suffix is objective, equivalent to a dative of disadvantage. The Syriac and the Vulgate actually have \u201chis decree.\u201d R. Gordis (Job, 262) suggests taking it in the same sense as in Job 14:5: \u201cmy limit.\u201d.
tn Heb \u201cand many such [things] are with him.\u201dsn The text is saying that many similar situations are under God\u2019s rule of the world \u2013 his plans are infinite."}, {"pk": 2838174, "translation": "NET", "book": 18, "chapter": 23, "verse": 15, "text": "That is why I am terrified in his presence; when I consider, I am afraid because of him."}, {"pk": 2838175, "translation": "NET", "book": 18, "chapter": 23, "verse": 16, "text": "Indeed, God has made my heart faint; the Almighty has terrified me.", "comment": "tn The verb \u05d4\u05b5\u05e8\u05b7\u05da\u05b0 (kherakh) means \u201cto be tender\u201d; in the Piel it would have the meaning \u201cto soften.\u201d The word is used in parallel constructions with the verbs for \u201cfear.\u201d The implication is that God has made Job fearful."}, {"pk": 2838176, "translation": "NET", "book": 18, "chapter": 23, "verse": 17, "text": "Yet I have not been silent because of the darkness, because of the thick darkness that covered my face.", "comment": "tn This is a very difficult verse. The Hebrew text literally says: \u201cfor I have not been destroyed because of darkness, and because of my face [which] gloom has covered.\u201d Most commentators omit the negative adverb, which gives the meaning that Job is enveloped in darkness and reduced to terror. The verb \u05e0\u05b4\u05e6\u05b0\u05de\u05b7\u05ea\u05bc\u05b4\u05d9 (nitsmatti) means \u201cI have been silent\u201d (as in Arabic and Aramaic), and so obviously the negative must be retained \u2013 he has not been silent."}, {"pk": 2838177, "translation": "NET", "book": 18, "chapter": 24, "verse": 1, "text": "\u201cWhy are times not appointed by the Almighty? Why do those who know him not see his days?", "comment": "tn The preposition \u05de\u05b4\u05df (min) is used to express the cause (see GKC 389 \u00a7121.f).
tc The LXX reads \u201cWhy are times hidden from the Almighty?\u201d as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands."}, {"pk": 2838178, "translation": "NET", "book": 18, "chapter": 24, "verse": 2, "text": "Men move boundary stones; they seize the flock and pasture them.", "comment": "tc The LXX reads \u201cand their shepherd.\u201d Many commentators accept this reading. But the MT says that they graze the flocks that they have stolen. The difficulty with the MT reading is that there is no suffix on the final verb \u2013 but that is not an insurmountable difference.
tn The line is short: \u201cthey move boundary stones.\u201d So some commentators have supplied a subject, such as \u201cwicked men.\u201d The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17)."}, {"pk": 2838179, "translation": "NET", "book": 18, "chapter": 24, "verse": 3, "text": "They drive away the orphan\u2019s donkey; they take the widow\u2019s ox as a pledge."}, {"pk": 2838180, "translation": "NET", "book": 18, "chapter": 24, "verse": 4, "text": "They turn the needy from the pathway, and the poor of the land hide themselves together.", "comment": "sn Because of the violence and oppression of the wicked, the poor and needy, the widows and orphans, all are deprived of their rights and forced out of the ways and into hiding just to survive."}, {"pk": 2838181, "translation": "NET", "book": 18, "chapter": 24, "verse": 5, "text": "Like wild donkeys in the desert they go out to their labor, seeking diligently for food; the wasteland provides food for them and for their children.", "comment": "tc The verse begins with \u05d4\u05b5\u05df (hen); but the LXX, Vulgate, and Syriac all have \u201clike.\u201d R. Gordis (Job, 265) takes \u05d4\u05b5\u05df (hen) as a pronoun \u201cthey\u201d and supplies the comparative. The sense of the verse is clear in either case.
tn The verb is not included in the Hebrew text but is supplied in the translation.
tc The MT has \u201cin the working/labor of them,\u201d or \u201cwhen they labor.\u201d Some commentators simply omit these words. Dhorme retains them and moves them to go with \u05e2\u05b2\u05e8\u05b8\u05d1\u05b8\u05d4 (\u2019aravah), which he takes to mean \u201cevening\u201d; this gives a clause, \u201calthough they work until the evening.\u201d Then, with many others, he takes \u05dc\u05d5\u05b9 (lo) to be a negative and finishes the verse with \u201cno food for the children.\u201d Others make fewer changes in the text, and as a result do not come out with such a hopeless picture \u2013 there is some food found. The point is that they spend their time foraging for food, and they find just enough to survive, but it is a day-long activity. For Job, this shows how unrighteous the administration of the world actually is.
tn That is, \u201cthe poor.\u201d"}, {"pk": 2838182, "translation": "NET", "book": 18, "chapter": 24, "verse": 6, "text": "They reap fodder in the field, and glean in the vineyard of the wicked.", "comment": "tn The verbs in this verse are uncertain. In the first line \u201creap\u201d is used, and that would be the work of a hired man (and certainly not done at night). The meaning of this second verb is uncertain; it has been taken to mean \u201cglean,\u201d which would be the task of the poor.
tc The word \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05dc\u05d5\u05b9 (b\u00fflilo) means \u201chis fodder.\u201d It is unclear to what this refers. If the suffix is taken as a collective, then it can be translated \u201cthey gather/reap their fodder.\u201d The early versions all have \u201cthey reap in a field which is not his\u201d (taking it as \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 \u05dc\u05d5\u05b9, b\u00ffli lo). A conjectural emendation would change the word to \u05d1\u05bc\u05b7\u05dc\u05bc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4 (ballaylah, \u201cin the night\u201d). But there is no reason for this."}, {"pk": 2838183, "translation": "NET", "book": 18, "chapter": 24, "verse": 7, "text": "They spend the night naked because they lack clothing; they have no covering against the cold."}, {"pk": 2838184, "translation": "NET", "book": 18, "chapter": 24, "verse": 8, "text": "They are soaked by mountain rains and huddle in the rocks because they lack shelter.", "comment": "tn Heb \u201cembrace\u201d or \u201chug.\u201d"}, {"pk": 2838185, "translation": "NET", "book": 18, "chapter": 24, "verse": 9, "text": "The fatherless child is snatched from the breast, the infant of the poor is taken as a pledge.", "comment": "tn This word is usually defined as \u201cviolence; ruin.\u201d But elsewhere it does mean \u201cbreast\u201d (Isa 60:16; 66:11), and that is certainly what it means here.
tn The verb with no expressed subject is here again taken in the passive: \u201cthey snatch\u201d becomes \u201c[child] is snatched.\u201d
tc The MT has a very brief and strange reading: \u201cthey take as a pledge upon the poor.\u201d This could be taken as \u201cthey take a pledge against the poor\u201d (ESV). Kamphausen suggested that instead of \u05e2\u05b7\u05dc (\u2019al, \u201cagainst\u201d) one should read \u05e2\u05d5\u05bc\u05dc (\u2019ul, \u201csuckling\u201d). This is supported by the parallelism. \u201cThey take as pledge\u201d is also made passive here."}, {"pk": 2838186, "translation": "NET", "book": 18, "chapter": 24, "verse": 10, "text": "They go about naked, without clothing, and go hungry while they carry the sheaves.", "comment": "sn The point should not be missed \u2013 amidst abundant harvests, carrying sheaves about, they are still going hungry."}, {"pk": 2838187, "translation": "NET", "book": 18, "chapter": 24, "verse": 11, "text": "They press out the olive oil between the rows of olive trees; they tread the winepresses while they are thirsty.", "comment": "tn The final verb, a preterite with the \u05d5 (vav) consecutive, is here interpreted as a circumstantial clause.
tc The Hebrew term is \u05e9\u05c1\u05d5\u05bc\u05e8\u05b9\u05ea\u05b8\u05dd (shurotam), which may be translated \u201cterraces\u201d or \u201colive rows.\u201d But that would not be the proper place to have a press to press the olives and make oil. E. Dhorme (Job, 360-61) proposes on the analogy of an Arabic word that this should be read as \u201cmillstones\u201d (which he would also write in the dual). But the argument does not come from a clean cognate, but from a possible development of words. The meaning of \u201colive rows\u201d works well enough."}, {"pk": 2838188, "translation": "NET", "book": 18, "chapter": 24, "verse": 12, "text": "From the city the dying groan, and the wounded cry out for help, but God charges no one with wrongdoing.", "comment": "tc The MT has the noun \u05ea\u05bc\u05b4\u05e4\u05b0\u05dc\u05b8\u05d4 (tiflah) which means \u201cfolly; tastelessness\u201d (cf. 1:22). The verb, which normally means \u201cto place; to put,\u201d would then be rendered \u201cto impute; to charge.\u201d This is certainly a workable translation in the context. Many commentators have emended the text, changing the noun to \u05ea\u05bc\u05b0\u05e4\u05b4\u05dc\u05bc\u05b8\u05d4 (t\u00fffillah, \u201cprayer\u201d), and so then also the verb \u05d9\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd (yasim, here \u201ccharges\u201d) to \u05d9\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 (yishma\u2019, \u201chears\u201d). It reads: \u201cBut God does not hear the prayer\u201d \u2013 referring to the groans.
tn Heb \u201cthe souls of the wounded,\u201d which here refers to the wounded themselves.
tc The MT as pointed reads \u201cfrom the city of men they groan.\u201d Most commentators change one vowel in \u05de\u05b0\u05ea\u05b4\u05d9\u05dd (m\u00fftim) to get \u05de\u05b5\u05ea\u05b4\u05d9\u05dd (metim) to get the active participle, \u201cthe dying.\u201d This certainly fits the parallelism better, although sense could be made out of the MT."}, {"pk": 2838189, "translation": "NET", "book": 18, "chapter": 24, "verse": 13, "text": "There are those who rebel against the light; they do not know its ways and they do not stay on its paths.", "comment": "tn Heb \u201cThey are among those who.\u201d"}, {"pk": 2838190, "translation": "NET", "book": 18, "chapter": 24, "verse": 14, "text": "Before daybreak the murderer rises up; he kills the poor and the needy; in the night he is like a thief.", "comment": "tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 \u00a7109.k).
sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.
tn The text simply has \u05dc\u05b8\u05d0\u05d5\u05b9\u05e8 (la\u2019or, \u201cat light\u201d or \u201cat daylight\u201d), probably meaning just at the time of dawn."}, {"pk": 2838191, "translation": "NET", "book": 18, "chapter": 24, "verse": 15, "text": "And the eye of the adulterer watches for the twilight, thinking, \u2018No eye can see me,\u2019 and covers his face with a mask.", "comment": "tn Heb \u201csaying.\u201d"}, {"pk": 2838192, "translation": "NET", "book": 18, "chapter": 24, "verse": 16, "text": "In the dark the robber breaks into houses, but by day they shut themselves in; they do not know the light.", "comment": "tn The phrase \u201cthe robber\u201d has been supplied in the English translation for clarification.
tc Some commentators join this very short colon to the beginning of v. 17: \u201cthey do not know the light. For together\u2026\u201d becomes \u201cfor together they have not known the light.\u201d
tc The verb \u05d7\u05b4\u05ea\u05bc\u05b0\u05de\u05d5\u05bc (khitt\u00ffmu) is the Piel from the verb \u05d7\u05b8\u05ea\u05b7\u05dd (khatam, \u201cto seal\u201d). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they \u201cseal,\u201d i.e., \u201cmark\u201d the house they will rob, goes against the meaning of the word \u201cseal.\u201d
tc This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14."}, {"pk": 2838193, "translation": "NET", "book": 18, "chapter": 24, "verse": 17, "text": "For all of them, the morning is to them like deep darkness; they are friends with the terrors of darkness.", "comment": "tn Heb \u201ctogether.\u201d"}, {"pk": 2838194, "translation": "NET", "book": 18, "chapter": 24, "verse": 18, "text": "\u201cYou say, \u2018He is foam on the face of the waters; their portion of the land is cursed so that no one goes to their vineyard.", "comment": "tn The verb \u201csay\u201d is not in the text; it is supplied here to indicate that this is a different section.
tc Many commentators find vv. 18\u201324 difficult on the lips of Job, and so identify this unit as a misplaced part of the speech of Zophar. They describe the enormities of the wicked. But a case can also be made for retaining it in this section. Gordis thinks it could be taken as a quotation by Job of his friends\u2019 ideas.
tn The text reads, \u201che does not turn by the way of the vineyards.\u201d This means that since the land is cursed, he/one does not go there. Bickell emended \u201cthe way of the vineyards\u201d to \u201cthe treader of the vineyard\u201d (see RSV, NRSV). This would mean that \u201cno wine-presser would turn towards\u201d their vineyards.
sn The wicked person is described here as a spray or foam upon the waters, built up in the agitation of the waters but dying away swiftly.
tn Or \u201cis swift.\u201d"}, {"pk": 2838195, "translation": "NET", "book": 18, "chapter": 24, "verse": 19, "text": "The drought as well as the heat carry away the melted snow; so the grave takes away those who have sinned.", "comment": "tn This is the meaning of the verse, which in Hebrew only has \u201cThe grave / they have sinned.\u201d
tn Heb \u201cthe waters of the snow.\u201d
tn Or \u201cso Sheol.\u201d"}, {"pk": 2838196, "translation": "NET", "book": 18, "chapter": 24, "verse": 20, "text": "The womb forgets him, the worm feasts on him, no longer will he be remembered. Like a tree, wickedness will be broken down.", "comment": "tn Here \u201cwomb\u201d is synecdoche, representing one\u2019s mother."}, {"pk": 2838197, "translation": "NET", "book": 18, "chapter": 24, "verse": 21, "text": "He preys on the barren and childless woman, and does not treat the widow well.", "comment": "tc The form in the text is the active participle, \u201cfeed; graze; shepherd.\u201d The idea of \u201cprey\u201d is not natural to it. R. Gordis (Job, 270) argues that third he (\u05d4) verbs are often by-forms of geminate verbs, and so the meaning here is more akin to \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019, \u201cto crush\u201d). The LXX seems to have read something like \u05d4\u05b5\u05e8\u05b7\u05e2 (hera\u2019, \u201coppressed\u201d).
tn Heb \u201cthe childless [woman], she does not give birth.\u201d The verbal clause is intended to serve as a modifier here for the woman. See on subordinate verbal clauses GKC 490 \u00a7156.d, f."}, {"pk": 2838198, "translation": "NET", "book": 18, "chapter": 24, "verse": 22, "text": "But God drags off the mighty by his power; when God rises up against him, he has no faith in his life.", "comment": "tn God has to be the subject of this clause. None is stated in the Hebrew text, but \u201cGod\u201d has been supplied in the translation for clarity.
tn This line has been given a number of interpretations due to its cryptic form. The verb \u05d9\u05b8\u05e7\u05d5\u05bc\u05dd (yaqum) means \u201che rises up.\u201d It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words \u201cagainst him\u201d are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that \u201crise up\u201d is meant in a hostile sense. The following verb \u05d5\u05b0\u05dc\u05b9\u05d0\u05be\u05d9\u05b7\u05d0\u05b2\u05de\u05b4\u05d9\u05df (v\u00fflo\u2019-ya\u2019amin), by its very meaning of \u201cand he does not believe,\u201d cannot have God as the subject, but must refer to the wicked.
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity. See the note on the word \u201clife\u201d at the end of the line."}, {"pk": 2838199, "translation": "NET", "book": 18, "chapter": 24, "verse": 23, "text": "God may let them rest in a feeling of security, but he is constantly watching all their ways.", "comment": "tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.
tn Heb \u201chis eyes are on.\u201d
tn The expression \u05dc\u05b8\u05d1\u05b6\u05d8\u05b7\u05d7 (lavetakh, \u201cin security\u201d) precedes the verb that it qualifies \u2013 God \u201callows him to take root in security.\u201d For the meaning of the verb, see Job 8:15."}, {"pk": 2838200, "translation": "NET", "book": 18, "chapter": 24, "verse": 24, "text": "They are exalted for a little while, and then they are gone, they are brought low like all others, and gathered in, and like a head of grain they are cut off.\u2019", "comment": "tn The Hebrew throughout this section (vv. 18\u201324) interchanges the singular and the plural. Here again we have \u201cthey are exalted\u2026but he is not.\u201d The verse is clear nonetheless: the wicked rise high, and then suddenly they are gone.
sn This marks the end of the disputed section, taken here to be a quotation by Job of their sentiments.
tn The verb is the Hophal of the rare verb \u05de\u05b8\u05db\u05b7\u05da\u05b0 (makhakh), which seems to mean \u201cto bend; to collapse.\u201d The text would read \u201cthey are made to collapse like all others.\u201d There is no reason here to change \u201clike others\u201d just because the MT is banal. But many do, following the LXX with \u201clike mallows.\u201d The LXX was making a translation according to sense. R. Gordis (Job, 271) prefers \u201clike grass.\u201d
tn The verb \u05e7\u05b8\u05e4\u05b7\u05e5 (qafats) actually means \u201cto shut in,\u201d which does not provide exactly the idea of being gathered, not directly at least. But a change to \u05e7\u05b8\u05d8\u05b7\u05e3 (qataf, \u201cpluck\u201d) while attractive, is not necessary."}, {"pk": 2838201, "translation": "NET", "book": 18, "chapter": 24, "verse": 25, "text": "\u201cIf this is not so, who can prove me a liar and reduce my words to nothing?\u201d", "comment": "tn The word \u05d0\u05b7\u05dc (\u2019al, \u201cnot\u201d) is used here substantivally (\u201cnothing\u201d)."}, {"pk": 2838202, "translation": "NET", "book": 18, "chapter": 25, "verse": 1, "text": "Then Bildad the Shuhite answered:", "comment": "sn The third speech of Bildad takes up Job 25, a short section of six verses. It is followed by two speeches from Job; and Zophar does not return with his third. Does this mean that the friends have run out of arguments, and that Job is just getting going? Many scholars note that in chs. 26 and 27 there is material that does not fit Job\u2019s argument. Many have rearranged the material to show that there was a complete cycle of three speeches. In that light, 26:5\u201314 is viewed as part of Bildad\u2019s speech. Some, however, take Bildad\u2019s speech to be only ch. 25, and make 26:5\u201314 an interpolated hymn. For all the arguments and suggestions, one should see the introductions and the commentaries."}, {"pk": 2838203, "translation": "NET", "book": 18, "chapter": 25, "verse": 2, "text": "\u201cDominion and awesome might belong to God; he establishes peace in his heights.", "comment": "tn The word \u05d4\u05b7\u05de\u05b0\u05e9\u05c1\u05b5\u05dc (hamshel) is a Hiphil infinitive absolute used as a noun. It describes the rulership or dominion that God has, that which gives power and authority.
sn The line says that God \u201cmakes peace in his heights.\u201d The \u201cheights\u201d are usually interpreted to mean the highest heaven. There may be a reference here to combat in the spiritual world between angels and Satan. The context will show that God has a heavenly host at his disposal, and nothing in heaven or on earth can shatter his peace. \u201cPeace\u201d here could also signify the whole order he establishes.
tn Heb \u201c[are] with him.\u201d
tn The word \u05e4\u05bc\u05b8\u05d7\u05b7\u05d3 (pakhad) literally means \u201cfear; dread,\u201d but in the sense of what causes the fear or the dread."}, {"pk": 2838204, "translation": "NET", "book": 18, "chapter": 25, "verse": 3, "text": "Can his armies be numbered? On whom does his light not rise?", "comment": "tn Heb \u201cIs there a number to his troops?\u201d The question is rhetorical: there is no number to them!
tc In place of \u201clight\u201d here the LXX has \u201chis ambush,\u201d perhaps reading \u05d0\u05b9\u05e8\u05b0\u05d1\u05d5\u05b9 (\u2019or\u00ffvo) instead of \u05d0\u05d5\u05b9\u05e8\u05b5\u05d4\u05d5\u05bc (\u2019orehu, \u201chis light\u201d). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete."}, {"pk": 2838205, "translation": "NET", "book": 18, "chapter": 25, "verse": 4, "text": "How then can a human being be righteous before God? How can one born of a woman be pure?", "comment": "sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17\u201319 and 15:14\u201316)."}, {"pk": 2838206, "translation": "NET", "book": 18, "chapter": 25, "verse": 5, "text": "If even the moon is not bright, and the stars are not pure as far as he is concerned,", "comment": "tn Heb \u201cnot pure in his eyes.\u201d"}, {"pk": 2838207, "translation": "NET", "book": 18, "chapter": 25, "verse": 6, "text": "how much less a mortal man, who is but a maggot \u2014 a son of man, who is only a worm!\u201d", "comment": "tn The text just has \u201cmaggot\u201d and in the second half \u201cworm.\u201d Something has to be added to make it a bit clearer. The terms \u201cmaggot\u201d and \u201cworm\u201d describe man in his lowest and most ignominious shape."}, {"pk": 2838208, "translation": "NET", "book": 18, "chapter": 26, "verse": 1, "text": "Then Job replied:", "comment": "sn These two chapters will be taken together under this title, although most commentators would assign Job 26:5\u201314 to Bildad and Job 27:7\u201323 to Zophar. Those sections will be noted as they emerge. For the sake of outlining, the following sections will be marked off: Job\u2019s scorn for Bildad (26:2\u20134); a better picture of God\u2019s greatness (26:5\u201314); Job\u2019s protestation of innocence (27:2\u20136); and a picture of the condition of the wicked (27:7\u201323)."}, {"pk": 2838209, "translation": "NET", "book": 18, "chapter": 26, "verse": 2, "text": "\u201cHow you have helped the powerless! How you have saved the person who has no strength!", "comment": "tn The \u201cpowerless\u201d is expressed here by the negative before the word for \u201cstrength; power\u201d \u2013 \u201chim who has no power\u201d (see GKC 482 \u00a7152.u, v).
tn The interrogative clause is used here as an exclamation, and sarcastic at that. Job is saying \u201cyou have in no way helped the powerless.\u201d The verb uses the singular form, for Job is replying to Bildad.
tn Heb \u201cthe arm [with] no strength.\u201d Here too the negative expression is serving as a relative clause to modify \u201carm,\u201d the symbol of strength and power, which by metonymy stands for the whole person. \u201cMan of arm\u201d denoted the strong in 22:8."}, {"pk": 2838210, "translation": "NET", "book": 18, "chapter": 26, "verse": 3, "text": "How you have advised the one without wisdom, and abundantly revealed your insight!", "comment": "tc The phrase \u05dc\u05b8\u05e8\u05b9\u05d1 (larov) means \u201cto abundance\u201d or \u201cin a large quantity.\u201d It is also used ironically like all these expressions. This makes very good sense, but some wish to see a closer parallel and so offer emendations. Reiske and Kissane thought \u201cto the tender\u201d for the word. But the timid are not the same as the ignorant and unwise. So Graetz supplied \u201cto the boorish\u201d by reading \u05dc\u05b0\u05d1\u05b8\u05e2\u05b7\u05e8 (l\u00ffba\u2019ar). G. R. Driver did the same with less of a change: \u05dc\u05b7\u05d1\u05bc\u05d5\u05b9\u05e8 (labbor; HTR 29 [1936]: 172)."}, {"pk": 2838211, "translation": "NET", "book": 18, "chapter": 26, "verse": 4, "text": "To whom did you utter these words? And whose spirit has come forth from your mouth?", "comment": "tn Heb \u201chas gone out from you.\u201d
tn The verse begins with the preposition and the interrogative: \u05d0\u05b6\u05ea\u05be\u05de\u05b4\u05d9 (\u2019et-mi, \u201cwith who[se help]?\u201d). Others take it as the accusative particle introducing the indirect object: \u201cfor whom did you utter\u2026\u201d (see GKC 371 \u00a7117.gg). Both are possible."}, {"pk": 2838212, "translation": "NET", "book": 18, "chapter": 26, "verse": 5, "text": "\u201cThe dead tremble \u2014 those beneath the waters and all that live in them.", "comment": "tc Most commentators wish to lengthen the verse and make it more parallel, but nothing is gained by doing this.
tn The text has \u05d4\u05b8\u05e8\u05b0\u05e4\u05b8\u05d0\u05b4\u05d9\u05dd (har\u00fffa\u2019im, \u201cthe shades\u201d), referring to the \u201cdead,\u201d or the elite among the dead (see Isa 14:9; 26:14; Ps 88:10 [11]). For further discussion, start with A. R. Johnson, The Vitality of the Individual, 88ff.
tn The verb is a Polal from \u05d7\u05b4\u05d9\u05dc (khil) which means \u201cto tremble.\u201d It shows that even these spirits cannot escape the terror."}, {"pk": 2838213, "translation": "NET", "book": 18, "chapter": 26, "verse": 6, "text": "The underworld is naked before God; the place of destruction lies uncovered.", "comment": "tn The line has \u201cand there is no covering for destruction.\u201d \u201cDestruction\u201d here is another name for Sheol: \u05d0\u05b2\u05d1\u05b7\u05d3\u05bc\u05d5\u05b9\u05df (\u2019avaddon, \u201cAbaddon\u201d).
tn Heb \u201cSheol.\u201d
tn Heb \u201cbefore him.\u201d"}, {"pk": 2838214, "translation": "NET", "book": 18, "chapter": 26, "verse": 7, "text": "He spreads out the northern skies over empty space; he suspends the earth on nothing.", "comment": "sn The Hebrew word is \u05e6\u05b8\u05e4\u05d5\u05b9\u05df (tsafon). Some see here a reference to Mount Zaphon of the Ugaritic texts, the mountain that Baal made his home. The Hebrew writers often equate and contrast Mount Zion with this proud mountain of the north. Of course, the word just means north, and so in addition to any connotations for pagan mythology, it may just represent the northern skies \u2013 the stars. Since the parallel line speaks of the earth, that is probably all that was intended in this particular context.
sn Buttenwieser suggests that Job had outgrown the idea of the earth on pillars, and was beginning to see it was suspended in space. But in v. 11 he will still refer to the pillars.
sn There is an allusion to the creation account, for this word is \u05ea\u05bc\u05b9\u05d4\u05d5\u05bc (tohu), translated \u201cwithout form\u201d in Gen 1:2."}, {"pk": 2838215, "translation": "NET", "book": 18, "chapter": 26, "verse": 8, "text": "He locks the waters in his clouds, and the clouds do not burst with the weight of them."}, {"pk": 2838216, "translation": "NET", "book": 18, "chapter": 26, "verse": 9, "text": "He conceals the face of the full moon, shrouding it with his clouds.", "comment": "tc The MT has \u05db\u05b4\u05e1\u05bc\u05b5\u05d4 (khisseh), which is a problematic vocalization. Most certainly \u05db\u05bc\u05b5\u05e1\u05b6\u05d4 (keseh), alternative for \u05db\u05bc\u05b6\u05e1\u05b6\u05d0 (kese\u2019, \u201cfull moon\u201d) is intended here. The MT is close to the form of \u201cthrone,\u201d which would be \u05db\u05bc\u05b4\u05e1\u05bc\u05b5\u05d0 (kisse\u2019, cf. NLT \u201che shrouds his throne with his clouds\u201d). But here God is covering the face of the moon by hiding it behind clouds.
tn The verb means \u201cto hold; to seize,\u201d here in the sense of shutting up, enshrouding, or concealing."}, {"pk": 2838217, "translation": "NET", "book": 18, "chapter": 26, "verse": 10, "text": "He marks out the horizon on the surface of the waters as a boundary between light and darkness.", "comment": "tn The expression \u05d7\u05b9\u05e7\u05be\u05d7\u05b8\u05d2 (khoq-khag) means \u201che has drawn a limit as a circle.\u201d According to some the form should have been \u05d7\u05b8\u05e7\u05be\u05d7\u05d5\u05bc\u05d2 (khaq-khug, \u201cHe has traced a circle\u201d). But others argues that the text is acceptable as is, and can be interpreted as \u201ca limit he has circled.\u201d The Hebrew verbal roots are \u05d7\u05b8\u05e7\u05b7\u05e7 (khaqaq, \u201cto engrave; to sketch out; to trace\u201d) and \u05d7\u05d5\u05bc\u05d2 (khug, \u201cdescribe a circle\u201d) respectively."}, {"pk": 2838218, "translation": "NET", "book": 18, "chapter": 26, "verse": 11, "text": "The pillars of the heavens tremble and are amazed at his rebuke.", "comment": "sn The idea here is that when the earth quakes, or when there is thunder in the heavens, these all represent God\u2019s rebuke, for they create terror.
sn H. H. Rowley (Job [NCBC], 173) says these are the great mountains, perceived to hold up the sky."}, {"pk": 2838219, "translation": "NET", "book": 18, "chapter": 26, "verse": 12, "text": "By his power he stills the sea; by his wisdom he cut Rahab the great sea monster to pieces.", "comment": "sn Here again there are possible mythological allusions or polemics. The god Yam, \u201cSea,\u201d was important in Ugaritic as a god of chaos. And Rahab is another name for the monster of the deep (see Job 9:13).
tn The verb \u05e8\u05b8\u05d2\u05b7\u05e2 (raga\u2019) has developed a Semitic polarity, i.e., having totally opposite meanings. It can mean \u201cto disturb; to stir up\u201d or \u201cto calm; to still.\u201d Gordis thinks both meanings have been invoked here. But it seems more likely that \u201ccalm\u201d fits the context better.
tn Heb \u201cRahab\u201d (\u05e8\u05b8\u05d4\u05b7\u05d1), the mythical sea monster that represents the forces of chaos in ancient Near Eastern literature. In the translation the words \u201cthe great sea monster\u201d have been supplied appositionally in order to clarify \u201cRahab.\u201d"}, {"pk": 2838220, "translation": "NET", "book": 18, "chapter": 26, "verse": 13, "text": "By his breath the skies became fair; his hand pierced the fleeing serpent.", "comment": "sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God\u2019s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).
tn Or \u201cwind\u201d; or perhaps \u201cSpirit.\u201d The same Hebrew word, \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh), may be translated as \u201cwind,\u201d \u201cbreath,\u201d or \u201cspirit/Spirit\u201d depending on the context."}, {"pk": 2838221, "translation": "NET", "book": 18, "chapter": 26, "verse": 14, "text": "Indeed, these are but the outer fringes of his ways! How faint is the whisper we hear of him! But who can understand the thunder of his power?\u201d", "comment": "tn Heb \u201chow little is the word.\u201d Here \u201clittle\u201d means a \u201cfraction\u201d or an \u201cecho.\u201d
tn Heb \u201cthe ends of his ways,\u201d meaning \u201cthe fringes.\u201d"}, {"pk": 2838222, "translation": "NET", "book": 18, "chapter": 27, "verse": 1, "text": "And Job took up his discourse again:", "comment": "tn The Hebrew word \u05de\u05b8\u05e9\u05c1\u05b8\u05dc (mashal) is characteristically \u201cproverb; by-word.\u201d It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, \u201cMas\u0152al,\u201d VTSup 3 [1955]: 162ff.)."}, {"pk": 2838223, "translation": "NET", "book": 18, "chapter": 27, "verse": 2, "text": "\u201cAs surely as God lives, who has denied me justice, the Almighty, who has made my life bitter \u2014", "comment": "tn \u201cMy judgment\u201d would here, as before, be \u201cmy right.\u201d God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187).
tn The verb \u05d4\u05b5\u05de\u05b7\u05e8 (hemar) is the Hiphil perfect from \u05de\u05b8\u05e8\u05b7\u05e8 (marar, \u201cto be bitter\u201d) and hence, \u201cto make bitter.\u201d The object of the verb is \u201cmy soul,\u201d which is better translated as \u201cme\u201d or \u201cmy life.\u201d
tn The expression \u05d7\u05b7\u05d9\u05be\u05d0\u05b5\u05dc (khay-\u2019el) is the oath formula: \u201cas God lives.\u201d In other words, the speaker is staking God\u2019s life on the credibility of the words. It is like saying, \u201cAs truly as God is alive.\u201d"}, {"pk": 2838224, "translation": "NET", "book": 18, "chapter": 27, "verse": 3, "text": "for while my spirit is still in me, and the breath from God is in my nostrils,", "comment": "tn The adverb \u05e2\u05d5\u05b9\u05d3 (\u2019od) was originally a noun, and so here it could be rendered \u201call the existence of my spirit.\u201d The word comes between the noun in construct and its actual genitive (see GKC 415 \u00a7128.e).
tn The word \u05e0\u05b0\u05e9\u05c1\u05b8\u05de\u05b8\u05d4 (n\u00ffshamah) is the \u201cbreath\u201d that was breathed into Adam in Gen 2:7. Its usage includes the animating breath, the spiritual understanding, and the functioning conscience \u2013 so the whole spirit of the person. The other word in this verse, \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh), may be translated as \u201cwind,\u201d \u201cbreath,\u201d or \u201cspirit/Spirit\u201d depending on the context. Here, since it talks about the nostrils, it should be translated \u201cbreath.\u201d"}, {"pk": 2838225, "translation": "NET", "book": 18, "chapter": 27, "verse": 4, "text": "my lips will not speak wickedness, and my tongue will whisper no deceit.", "comment": "tn The verb means \u201cto utter; to mumble; to meditate.\u201d The implication is that he will not communicate deceitful things, no matter how quiet or subtle.
tn The verse begins with \u05d0\u05b4\u05dd (\u2019im), the formula used for the content of the oath (\u201cGod lives\u2026if I do/do not\u2026\u201d). Thus, the content of the oath proper is here in v. 4."}, {"pk": 2838226, "translation": "NET", "book": 18, "chapter": 27, "verse": 5, "text": "I will never declare that you three are in the right; until I die, I will not set aside my integrity!", "comment": "tn In the Hebrew text \u201cyou\u201d is plural \u2013 a reference to Eliphaz, Zophar, and Bildad. To make this clear, \u201cthree\u201d is supplied in the translation.
tn The text uses \u05d7\u05b8\u05dc\u05b4\u05d9\u05dc\u05b8\u05d4 \u05dc\u05bc\u05b4\u05d9 (khalilah li) meaning \u201cfar be it from me,\u201d or more strongly, something akin to \u201csacrilege.\u201d"}, {"pk": 2838227, "translation": "NET", "book": 18, "chapter": 27, "verse": 6, "text": "I will maintain my righteousness and never let it go; my conscience will not reproach me for as long as I live.", "comment": "tn Heb \u201cmy heart.\u201d
tn The prepositional phrase \u201cfrom my days\u201d probably means \u201cfrom the days of my birth,\u201d or \u201call my life.\u201d"}, {"pk": 2838228, "translation": "NET", "book": 18, "chapter": 27, "verse": 7, "text": "\u201cMay my enemy be like the wicked, my adversary like the unrighteous.", "comment": "tn The form is the Hitpolel participle from \u05e7\u05d5\u05bc\u05dd (qum): \u201cthose who are rising up against me,\u201d or \u201cmy adversary.\u201d
tc The LXX made a free paraphrase: \u201cNo, but let my enemies be as the overthrow of the ungodly, and they that rise up against me as the destruction of transgressors.\u201d
sn Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury."}, {"pk": 2838229, "translation": "NET", "book": 18, "chapter": 27, "verse": 8, "text": "For what hope does the godless have when he is cut off, when God takes away his life?", "comment": "tn The verb \u05d9\u05b4\u05d1\u05b0\u05e6\u05b8\u05e2 (yivtsa\u2019) means \u201cto cut off.\u201d It could be translated transitively or intransitively \u2013 the latter is better here (\u201cwhen he is cut off\u201d). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be \u201cwhen he prays\u201d (reading \u05d9\u05b4\u05e4\u05b0\u05d2\u05bc\u05b7\u05e2 [yifga\u2019] in place of \u05d9\u05b4\u05d1\u05b0\u05e6\u05b8\u05e2 [yivtsa\u2019]).
tn The verb \u05d9\u05b5\u05e9\u05c1\u05b6\u05dc (yeshel) is found only here. It has been related spoils [or sheaves]\u201d); \u05e9\u05c1\u05b8\u05d0\u05b7\u05dc (sha\u2019al, \u201cto ask\u201d); \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201cto lift up\u201d [i.e., pray]); and a host of others."}, {"pk": 2838230, "translation": "NET", "book": 18, "chapter": 27, "verse": 9, "text": "Does God listen to his cry when distress overtakes him?"}, {"pk": 2838231, "translation": "NET", "book": 18, "chapter": 27, "verse": 10, "text": "Will he find delight in the Almighty? Will he call out to God at all times?", "comment": "tn See the note on 22:26 where the same verb is employed."}, {"pk": 2838232, "translation": "NET", "book": 18, "chapter": 27, "verse": 11, "text": "I will teach you about the power of God; What is on the Almighty\u2019s mind I will not conceal.", "comment": "tn Heb \u201cthe hand of.\u201d
tn Heb \u201c[what is] with Shaddai.\u201d
tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them."}, {"pk": 2838233, "translation": "NET", "book": 18, "chapter": 27, "verse": 12, "text": "If you yourselves have all seen this, Why in the world do you continue this meaningless talk?", "comment": "tn The text has the noun \u201cvain thing; breath; vapor,\u201d and then a denominative verb from the same root: \u201cto become vain with a vain thing,\u201d or \u201cto do in vain a vain thing.\u201d This is an example of the internal object, or a cognate accusative (see GKC 367 \u00a7117.q). The LXX has \u201cyou all know that you are adding vanity to vanity.\u201d
tn The interrogative uses the demonstrative pronoun in its emphatic position: \u201cWhy in the world\u2026?\u201d (IBHS 312-13 \u00a717.4.3c)."}, {"pk": 2838234, "translation": "NET", "book": 18, "chapter": 27, "verse": 13, "text": "This is the portion of the wicked man allotted by God, the inheritance that evildoers receive from the Almighty.", "comment": "tn The expression \u201callotted by God\u201d interprets the simple prepositional phrase in the text: \u201cwith/from God.\u201d"}, {"pk": 2838235, "translation": "NET", "book": 18, "chapter": 27, "verse": 14, "text": "If his children increase \u2014 it is for the sword! His offspring never have enough to eat.", "comment": "tn R. Gordis (Job, 294) identifies this as a breviloquence. Compare Ps 92:8 where the last two words also constitute the apodosis.
tn Heb \u201cwill not be satisfied with bread/food.\u201d"}, {"pk": 2838236, "translation": "NET", "book": 18, "chapter": 27, "verse": 15, "text": "Those who survive him are buried by the plague, and their widows do not mourn for them.", "comment": "tn The text says \u201cwill be buried in/by death.\u201d A number of passages in the Bible use \u201cdeath\u201d to mean the plague that kills (see Jer 15:2; Isa 28:3; and BDB 89 s.v. \u05d1\u05bc\u05b0 2.a). In this sense it is like the English expression for the plague, \u201cthe Black Death.\u201d
tc The LXX has \u201ctheir widows\u201d to match the plural, and most commentators harmonize in the same way."}, {"pk": 2838237, "translation": "NET", "book": 18, "chapter": 27, "verse": 16, "text": "If he piles up silver like dust and stores up clothing like mounds of clay,"}, {"pk": 2838238, "translation": "NET", "book": 18, "chapter": 27, "verse": 17, "text": "what he stores up a righteous man will wear, and an innocent man will inherit his silver.", "comment": "tn The text simply repeats the verb from the last clause. It could be treated as a separate short clause: \u201cHe may store it up, but the righteous will wear it. But it also could be understood as the object of the following verb, \u201c[what] he stores up the righteous will wear.\u201d The LXX simply has, \u201cAll these things shall the righteous gain.\u201d"}, {"pk": 2838239, "translation": "NET", "book": 18, "chapter": 27, "verse": 18, "text": "The house he builds is as fragile as a moth\u2019s cocoon, like a hut that a watchman has made.", "comment": "tn Heb \u05db\u05b8\u05e2\u05b8\u05e9\u05c1 (kha\u2019ash, \u201clike a moth\u201d), but this leaves room for clarification. Some commentators wanted to change it to \u201cbird\u2019s nest\u201d or just \u201cnest\u201d (cf. NRSV) to make the parallelism; see Job 4:14. But the word is not found. The LXX has a double expression, \u201cas moths, as a spider.\u201d So several take it as the spider\u2019s web, which is certainly unsubstantial (cf. NAB, NASB, NLT; see Job 8:14).
tn The Hebrew word is the word for \u201cbooth,\u201d as in the Feast of Booths. The word describes something that is flimsy; it is not substantial at all."}, {"pk": 2838240, "translation": "NET", "book": 18, "chapter": 27, "verse": 19, "text": "He goes to bed wealthy, but will do so no more. When he opens his eyes, it is all gone.", "comment": "tc The verb is the Niphal \u05d9\u05b5\u05d0\u05b8\u05e1\u05b5\u05e3 (ye\u2019asef), from \u05d0\u05b8\u05e1\u05b7\u05e3 (\u2019asaf, \u201cto gather\u201d). So, \u201che lies down rich, but he is not gathered.\u201d This does not make much sense. It would mean \u201che will not be gathered for burial,\u201d but that does not belong here. Many commentators accept the variant \u05d9\u05b9\u05d0\u05e1\u05b4\u05e3 (yo\u2019sif) stood for \u05d9\u05d5\u05b9\u05e1\u05b4\u05d9\u05e3 (yosif, \u201cwill [not] add\u201d). This is what the LXX and the Syriac have. This leads to the interpretive translation that \u201che will do so no longer.\u201d
tn Heb \u201cand he is not.\u201d One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: \u201cwhen one opens one\u2019s eyes, the wicked is no longer there.\u201d E. Dhorme (Job, 396) has it more simply: \u201cHe has opened his eyes, and it is for the last time.\u201d But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that \u201cwealth is gone.\u201d"}, {"pk": 2838241, "translation": "NET", "book": 18, "chapter": 27, "verse": 20, "text": "Terrors overwhelm him like a flood; at night a whirlwind carries him off.", "comment": "tn Many commentators want a word parallel to \u201cin the night.\u201d And so we are offered \u05d1\u05bc\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd (bayyom, \u201cin the day\u201d) for \u05db\u05b7\u05de\u05bc\u05b7\u05d9\u05b4\u05dd (khammayim, \u201clike waters\u201d) as well as a number of others. But \u201cwaters\u201d sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous."}, {"pk": 2838242, "translation": "NET", "book": 18, "chapter": 27, "verse": 21, "text": "The east wind carries him away, and he is gone; it sweeps him out of his place."}, {"pk": 2838243, "translation": "NET", "book": 18, "chapter": 27, "verse": 22, "text": "It hurls itself against him without pity as he flees headlong from its power.", "comment": "tn The verb is once again functioning in an adverbial sense. The text has \u201cit hurls itself against him and shows no mercy.\u201d"}, {"pk": 2838244, "translation": "NET", "book": 18, "chapter": 27, "verse": 23, "text": "It claps its hands at him in derision and hisses him away from his place.", "comment": "tn If the same subject is to be carried through here, it is the wind. That would make this a bold personification, perhaps suggesting the force of the wind. Others argue that it is unlikely that the wind claps its hands. They suggest taking the verb with an indefinite subject: \u201che claps\u201d means \u201cone claps. The idea is that of people rejoicing when the wicked are gone. But the parallelism is against this unless the second line is changed as well. R. Gordis (Job, 296) has \u201cmen will clap their hands\u2026men will whistle upon him.\u201d
tn Or \u201chisses at him from its place\u201d (ESV)."}, {"pk": 2838245, "translation": "NET", "book": 18, "chapter": 28, "verse": 1, "text": "\u201cSurely there is a mine for silver, and a place where gold is refined.", "comment": "tn The poem opens with \u05db\u05bc\u05b4\u05d9 (ki). Some commentators think this should have been \u201cfor,\u201d and that the poem once stood in another setting. But there are places in the Bible where this word occurs with the sense of \u201csurely\u201d and no other meaning (cf. Gen 18:20).
tn The word \u05de\u05d5\u05b9\u05e6\u05b8\u05d0 (motsa\u2019, from \u05d9\u05b8\u05e6\u05b8\u05d0 [yatsa\u2019, \u201cgo out\u201d]) is the word for \u201cmine,\u201d or more simply, \u201csource.\u201d Mining was not an enormous industry in the land of Canaan or Israel; mined products were imported. Some editors have suggested alternative readings: Dahood found in the word the root for \u201cshine\u201d and translated the MT as \u201csmelter.\u201d But that is going too far. P. Jo\u00fcon suggested \u201cplace of finding,\u201d reading \u05de\u05b4\u05de\u05b0\u05e6\u05b8\u05d0 (mimtsa\u2019) for \u05de\u05d5\u05b9\u05e6\u05b8\u05d0 (motsa\u2019; see Bib 11 [1930]: 323).
tn The verb \u05d9\u05b8\u05d6\u05b9\u05e7\u05bc\u05d5\u05bc (yazoqqu) translated \u201crefined,\u201d comes from \u05d6\u05b8\u05e7\u05b7\u05e7 (zaqaq), a word that basically means \u201cto blow.\u201d From the meaning \u201cto blow; to distend; to inflate\u201d derives the meaning for refining.
sn As the book is now arranged, this chapter forms an additional speech by Job, although some argue that it comes from the writer of the book. The mood of the chapter is not despair, but wisdom; it anticipates the divine speeches in the end of the book. This poem, like many psalms in the Bible, has a refrain (vv. 12 and 20). These refrains outline the chapter, giving three sections: there is no known road to wisdom (1-11); no price can buy it (12-19); and only God has it, and only by revelation can man posses it (20-28)."}, {"pk": 2838246, "translation": "NET", "book": 18, "chapter": 28, "verse": 2, "text": "Iron is taken from the ground, and rock is poured out as copper.", "comment": "tn The verb \u05d9\u05b8\u05e6\u05d5\u05bc\u05e7 (yatsuq) is usually translated as a passive participle \u201cis smelted\u201d (from \u05d9\u05b8\u05e6\u05b7\u05e7 [yatsaq, \u201cto melt\u201d]): \u201ccopper is smelted from the ore\u201d (ESV) or \u201cfrom the stone, copper is poured out\u201d (as an imperfect from \u05e6\u05d5\u05bc\u05e7 [tsuq]). But the rock becomes the metal in the process. So according to R. Gordis (Job, 304) the translation should be: \u201cthe rock is poured out as copper.\u201d E. Dhorme (Job, 400), however, defines the form in the text as \u201chard,\u201d and simply has it \u201chard stone becomes copper.\u201d
tn Heb \u201cfrom dust.\u201d"}, {"pk": 2838247, "translation": "NET", "book": 18, "chapter": 28, "verse": 3, "text": "Man puts an end to the darkness; he searches the farthest recesses for the ore in the deepest darkness.", "comment": "sn The text appears at first to be saying that by opening up a mine shaft, or by taking lights down below, the miner dispels the darkness. But the clause might be more general, meaning that man goes deep into the earth as if it were day.
tn The verse ends with \u201cthe stone of darkness and deep darkness.\u201d The genitive would be location, describing the place where the stones are found."}, {"pk": 2838248, "translation": "NET", "book": 18, "chapter": 28, "verse": 4, "text": "Far from where people live he sinks a shaft, in places travelers have long forgotten, far from other people he dangles and sways.", "comment": "sn This is a description of the mining procedures. Dangling suspended from a rope would be a necessary part of the job of going up and down the shafts.
tn Heb \u201cforgotten by the foot.\u201d This means that there are people walking above on the ground, and the places below, these mines, are not noticed by the pedestrians above.
tc The first part of this verse, \u201cHe cuts a shaft far from the place where people live,\u201d has received a lot of attention. The word for \u201clive\u201d is \u05d2\u05bc\u05b8\u05e8 (gar). Some of the proposals are: \u201climestone,\u201d on the basis of the LXX; \u201cfar from the light,\u201d reading \u05e0\u05b5\u05e8 (ner); \u201cby a foreign people,\u201d taking the word to means \u201cforeign people\u201d; \u201ca foreign people opening shafts\u201d; or taking gar as \u201ccrater\u201d based on Arabic. Driver puts this and the next together: \u201ca strange people who have been forgotten cut shafts\u201d (see AJSL 3 [1935]: 162). L. Waterman had \u201cthe people of the lamp\u201d (\u201cNote on Job 28:4,\u201d JBL 71 [1952]: 167ff). And there are others. Since there is really no compelling argument in favor of one of these alternative interpretations, the MT should be preserved until shown to be wrong."}, {"pk": 2838249, "translation": "NET", "book": 18, "chapter": 28, "verse": 5, "text": "The earth, from which food comes, is overturned below as though by fire;", "comment": "sn The verse has been properly understood, on the whole, as comparing the earth above and all its produce with the upheaval down below."}, {"pk": 2838250, "translation": "NET", "book": 18, "chapter": 28, "verse": 6, "text": "a place whose stones are sapphires and which contains dust of gold;", "comment": "sn H. H. Rowley (Job [NCBC], 181) suggests that if it is lapis lazuli, then the dust of gold would refer to the particles of iron pyrite found in lapis lazuli which glitter like gold.
tn It is probably best to take \u201cplace\u201d in construct to the rest of the colon, with an understood relative clause: \u201ca place, the rocks of which are sapphires.\u201dsn The modern stone known as sapphire is thought not to have been used until Roman times, and so some other stone is probably meant here, perhaps lapis lazuli."}, {"pk": 2838251, "translation": "NET", "book": 18, "chapter": 28, "verse": 7, "text": "a hidden path no bird of prey knows \u2014 no falcon\u2019s eye has spotted it.", "comment": "tn The \u201cpath\u201d could refer to the mine shaft or it could refer to wisdom. The former seems more likely in the present context; the word \u201chidden is supplied in the translation to indicate the mines are \u201chidden\u201d from sharp-eyed birds of prey above.
sn The kind of bird mentioned here is debated. The LXX has \u201cvulture,\u201d and so some commentaries follow that. The emphasis on the sight favors the view that it is the falcon."}, {"pk": 2838252, "translation": "NET", "book": 18, "chapter": 28, "verse": 8, "text": "Proud beasts have not set foot on it, and no lion has passed along it.", "comment": "tn Heb \u201cthe sons of pride.\u201d In Job 41:26 the expression refers to carnivorous wild beasts."}, {"pk": 2838253, "translation": "NET", "book": 18, "chapter": 28, "verse": 9, "text": "On the flinty rock man has set to work with his hand; he has overturned mountains at their bases.", "comment": "tn The Hebrew verb is simply \u201cto stretch out; to send\u201d (\u05e9\u05c1\u05b8\u05dc\u05d7, shalakh). With \u05d9\u05b8\u05d3\u05d5\u05b9 (yado, \u201chis hand\u201d) the idea is that of laying one\u2019s hand on the rock, i.e., getting to work on the hardest of rocks.
tn The Hebrew \u05de\u05b4\u05e9\u05c1\u05bc\u05b9\u05e8\u05b6\u05e9\u05c1 (mishoresh) means \u201cfrom/at [their] root [or base].\u201d In mining, people have gone below ground, under the mountains, and overturned rock and dirt. It is also interesting that here in a small way humans do what God does \u2013 overturn mountains (cf. 9:5)."}, {"pk": 2838254, "translation": "NET", "book": 18, "chapter": 28, "verse": 10, "text": "He has cut out channels through the rocks; his eyes have spotted every precious thing.", "comment": "tn Or \u201ctunnels.\u201d The word is \u05d9\u05b0\u05d0\u05b9\u05e8\u05b4\u05d9\u05dd (y\u00ff\u2019orim), the word for \u201crivers\u201d and in the singular, the Nile River. Here it refers to tunnels or channels through the rocks.
tn Heb \u201chis eye sees.\u201d"}, {"pk": 2838255, "translation": "NET", "book": 18, "chapter": 28, "verse": 11, "text": "He has searched the sources of the rivers and what was hidden he has brought into the light.", "comment": "tc The older translations had \u201che binds the streams from weeping,\u201d i.e., from trickling (\u05de\u05b4\u05d1\u05bc\u05b0\u05db\u05b4\u05d9, mibb\u00ffkhi). But the Ugaritic parallel has changed the understanding, reading \u201ctoward the spring of the rivers\u201d (`m mbk nhrm). Earlier than that discovery, the versions had taken the word as a noun as well. Some commentators had suggested repointing the Hebrew. Some chose \u05de\u05b7\u05d1\u05bc\u05b0\u05db\u05b5\u05d9 (mabb\u00ffkhe, \u201csources\u201d). Now there is much Ugaritic support for the reading (see G. M. Landes, BASOR 144 [1956]: 32f.; and H. L. Ginsberg, \u201cThe Ugaritic texts and textual criticism,\u201d JBL 62 [1943]: 111).
tc The translation \u201csearched\u201d follows the LXX and Vulgate; the MT reads \u201cbinds up\u201d or \u201cdams up.\u201d This latter translation might refer to the damming of water that might seep into a mine (HALOT 289 s.v. \u05d7\u05d1\u05e9\u05c1; cf. ESV, NJPS, NASB, REB, NLT)."}, {"pk": 2838256, "translation": "NET", "book": 18, "chapter": 28, "verse": 12, "text": "\u201cBut wisdom \u2014 where can it be found? Where is the place of understanding?"}, {"pk": 2838257, "translation": "NET", "book": 18, "chapter": 28, "verse": 13, "text": "Mankind does not know its place; it cannot be found in the land of the living.", "comment": "tc The LXX has \u201cits way, apparently reading \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05b8\u05d4 (darkhah) in place of \u05e2\u05b6\u05e8\u05b0\u05db\u05bc\u05b8\u05d4\u05bc (\u2019erkah, \u201cplace\u201d). This is adopted by most modern commentators. But R. Gordis (Job, 308) shows that this change is not necessary, for \u05e2\u05b6\u05e8\u05b6\u05da\u05b0 (\u2019erekh) in the Bible means \u201corder; row; disposition,\u201d and here \u201cplace.\u201d An alternate meaning would be \u201cworth\u201d (NIV, ESV)."}, {"pk": 2838258, "translation": "NET", "book": 18, "chapter": 28, "verse": 14, "text": "The deep says, \u2018It is not with me.\u2019 And the sea says, \u2018It is not with me.\u2019", "comment": "sn The \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd (t\u00ffhom) is the \u201cdeep\u201d of Gen 1:2, the abyss or primordial sea. It was always understood to be a place of darkness and danger. As remote as it is, it asserts that wisdom is not found there (personification). So here we have the abyss and the sea, then death and destruction \u2013 but they are not the places that wisdom resides.
tn The \u05d1\u05bc (bet) preposition is taken here to mean \u201cwith\u201d in the light of the parallel preposition."}, {"pk": 2838259, "translation": "NET", "book": 18, "chapter": 28, "verse": 15, "text": "Fine gold cannot be given in exchange for it, nor can its price be weighed out in silver."}, {"pk": 2838260, "translation": "NET", "book": 18, "chapter": 28, "verse": 16, "text": "It cannot be measured out for purchase with the gold of Ophir, with precious onyx or sapphires.", "comment": "tn The exact identification of these stones is uncertain. Many recent English translations, however, have \u201conyx\u201d and \u201csapphires.\u201d
tn The word actually means \u201cweighed,\u201d that is, lifted up on the scale and weighed, in order to purchase."}, {"pk": 2838261, "translation": "NET", "book": 18, "chapter": 28, "verse": 17, "text": "Neither gold nor crystal can be compared with it, nor can a vase of gold match its worth.", "comment": "tn The word is from \u05d6\u05b8\u05db\u05b7\u05da\u05b0 (zakhakh, \u201cclear\u201d). It describes a transparent substance, and so \u201cglass\u201d is an appropriate translation. In the ancient world it was precious and so expensive.
tc The MT has \u201cvase\u201d; but the versions have a plural here, suggesting jewels of gold."}, {"pk": 2838262, "translation": "NET", "book": 18, "chapter": 28, "verse": 18, "text": "Of coral and jasper no mention will be made; the price of wisdom is more than pearls.", "comment": "tn The word \u05de\u05b6\u05e9\u05c1\u05b6\u05da\u05b0 (meshekh) comes from a root meaning \u201cto grasp; to seize; to hold,\u201d and so the derived noun means \u201cgrasping; acquiring; taking possession,\u201d and therefore, \u201cprice\u201d (see the discussion in R. Gordis, Job, 309). Gray renders it \u201cacquisition\u201d (so A. Cohen, AJSL 40 [1923/24]: 175).
tn In Lam 4:7 these are described as red, and so have been identified as rubies (so NIV) or corals."}, {"pk": 2838263, "translation": "NET", "book": 18, "chapter": 28, "verse": 19, "text": "The topaz of Cush cannot be compared with it; it cannot be purchased with pure gold.", "comment": "tn Or \u201cEthiopia.\u201d In ancient times this referred to the region of the upper Nile, rather than modern Ethiopia (formerly known as Abyssinia)."}, {"pk": 2838264, "translation": "NET", "book": 18, "chapter": 28, "verse": 20, "text": "\u201cBut wisdom \u2014 where does it come from? Where is the place of understanding?", "comment": "tn The refrain is repeated, except now the verb is \u05ea\u05bc\u05b8\u05d1\u05d5\u05b9\u05d0 (tavo\u2019, \u201ccome\u201d)."}, {"pk": 2838265, "translation": "NET", "book": 18, "chapter": 28, "verse": 21, "text": "For it has been hidden from the eyes of every living creature, and from the birds of the sky it has been concealed.", "comment": "tn The vav on the verb is unexpressed in the LXX. It should not be overlooked, for it introduces a subordinate clause of condition (R. Gordis, Job, 310)."}, {"pk": 2838266, "translation": "NET", "book": 18, "chapter": 28, "verse": 22, "text": "Destruction and Death say, \u2018With our ears we have heard a rumor about where it can be found.\u2019", "comment": "tn Heb \u201cAbaddon.\u201d
tn Heb \u201cheard a report of it,\u201d which means a report of its location, thus \u201cwhere it can be found.\u201d"}, {"pk": 2838267, "translation": "NET", "book": 18, "chapter": 28, "verse": 23, "text": "God understands the way to it, and he alone knows its place."}, {"pk": 2838268, "translation": "NET", "book": 18, "chapter": 28, "verse": 24, "text": "For he looks to the ends of the earth and observes everything under the heavens."}, {"pk": 2838269, "translation": "NET", "book": 18, "chapter": 28, "verse": 25, "text": "When he made the force of the wind and measured the waters with a gauge.", "comment": "tn The verb is the Piel perfect, meaning \u201cto estimate the measure\u201d of something. In the verse, the perfect verb continues the function of the infinitive preceding it, as if it had a \u05d5 (vav) prefixed to it. Whatever usage that infinitive had, this verb is to continue it (see GKC 352 \u00a7114.r).
tn Heb \u201che gave weight to the wind.\u201d The form is the infinitive construct with the \u05dc (lamed) preposition. Some have emended it to change the preposition to the temporal \u05d1\u05bc (bet) on the basis of some of the versions (e.g., Latin and Syriac) that have \u201cwho made.\u201d This is workable, for the infinitive would then take on the finite tense of the previous verbs. An infinitive of purpose does not work well, for that would be saying God looked everywhere in order to give wind its proper weight (see R. Gordis, Job, 310)."}, {"pk": 2838270, "translation": "NET", "book": 18, "chapter": 28, "verse": 26, "text": "When he imposed a limit for the rain, and a path for the thunderstorm,", "comment": "tn Or \u201cthunderbolt,\u201d i.e., lightning. Heb \u201cthe roaring of voices/sounds,\u201d which describes the nature of the storm.
tn Or \u201cdecree.\u201d"}, {"pk": 2838271, "translation": "NET", "book": 18, "chapter": 28, "verse": 27, "text": "then he looked at wisdom and assessed its value; he established it and examined it closely.", "comment": "tc The verb \u05db\u05bc\u05d5\u05bc\u05df (kun) means \u201cto establish; to prepare\u201d in this stem. There are several mss that have the form from \u05d1\u05bc\u05b4\u05d9\u05df (bin, \u201cdiscern\u201d), giving \u201che discerned it,\u201d making more of a parallel with the first colon. But the weight of the evidence supports the traditional MT reading.
tn The verb \u05e1\u05b8\u05e4\u05b7\u05e8 (safar) in the Piel basically means \u201cto tell; to declare; to show\u201d or \u201cto count; to number.\u201d Many commentators offer different suggestions for the translation. \u201cDeclared\u201d (as in the RSV, NASB, and NRSV) would be the simplest \u2013 but to whom did God declare it? Besides \u201cappraised\u201d which is the view of Pope, Dhorme and others (cf. NAB, NIV), J. Reider has suggested \u201cprobed\u201d (\u201cEtymological studies in biblical Hebrew,\u201d VT 2 [1952]: 127), Strahan has \u201cstudied,\u201d and Kissane has \u201creckoned.\u201d The difficulty is that the line has a series of verbs, which seem to build to a climax; but without more details it is hard to know how to translate them when they have such a range of meaning.
tn Heb \u201cit\u201d; the referent (wisdom) has been specified in the translation for clarity.
tn The verb \u05d7\u05b8\u05e7\u05b7\u05e8 (khaqar) means \u201cto examine; to search out.\u201d Some of the language used here is anthropomorphic, for the sovereign Lord did not have to research or investigate wisdom. The point is that it is as if he did this human activity, meaning that as in the results of such a search God knows everything about wisdom."}, {"pk": 2838272, "translation": "NET", "book": 18, "chapter": 28, "verse": 28, "text": "And he said to mankind, \u2018The fear of the LORD \u2014 that is wisdom, and to turn away from evil is understanding.\u2019\u201d", "comment": "tc A number of medieval Hebrew manuscripts have YHWH (\u201cLord\u201d); BHS has \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cLord\u201d). As J. E. Hartley (Job [NICOT], 383) points out, this is the only occurrence of \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cLord\u201d) in the book of Job, creating doubt for retaining it. Normally, YHWH is avoided in the book. \u201cFear of\u201d (\u05d9\u05b4\u05e8\u05b0\u05d0\u05b7\u05ea, yir\u2019at) is followed by \u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (shadday, \u201cAlmighty\u201d) in 6:14 \u2013 the only other occurrence of this term for \u201cfear\u201d in construct with a divine title.
tc Many commentators delete this verse because (1) many read the divine name Yahweh (translated \u201cLord\u201d) here, and (2) it is not consistent with the argument that precedes it. But as H. H. Rowley (Job [NCBC], 185) points out, there is inconsistency in this reasoning, for many of the critics have already said that this chapter is an interpolation. Following that line of thought, then, one would not expect it to conform to the rest of the book in this matter of the divine name. And concerning the second difficulty, the point of this chapter is that wisdom is beyond human comprehension and control. It belongs to God alone. So the conclusion that the fear of the Lord is wisdom is the necessary conclusion. Rowley concludes: \u201cIt is a pity to rob the poem of its climax and turn it into the expression of unrelieved agnosticism.\u201d"}, {"pk": 2838273, "translation": "NET", "book": 18, "chapter": 29, "verse": 1, "text": "Then Job continued his speech:", "comment": "sn Now that the debate with his friends is over, Job concludes with a soliloquy, just as he had begun with one. Here he does not take into account his friends or their arguments. The speech has three main sections: Job\u2019s review of his former circumstances (29:1\u201325); Job\u2019s present misery (30:1\u201331); and Job\u2019s vindication of his life (31:1\u201340).
tn The verse uses a verbal hendiadys: \u201cand he added (\u05d5\u05b7\u05d9\u05bc\u05b9\u05e1\u05b6\u05e3, vayyosef)\u2026to raise (\u05e9\u05c2\u05b0\u05d0\u05b5\u05ea, s\u00ff\u2019et) his speech.\u201d The expression means that he continued, or he spoke again."}, {"pk": 2838274, "translation": "NET", "book": 18, "chapter": 29, "verse": 2, "text": "\u201cO that I could be as I was in the months now gone, in the days when God watched over me,", "comment": "tn The expression is literally \u201cmonths of before [or of old; or past].\u201d The word \u05e7\u05b6\u05d3\u05b6\u05dd (qedem) is intended here to be temporal and not spatial; it means days that preceded the present.
tn The imperfect verb here has a customary nuance \u2013 \u201cwhen God would watch over me\u201d (back then), or \u201cwhen God used to watch over me.\u201d
tn The optative is here expressed with \u05de\u05b4\u05d9\u05be\u05d9\u05b4\u05ea\u05bc\u05b0\u05e0\u05b5\u05e0\u05b4\u05d9 (mi-yitt\u00ffneni, \u201cwho will give me\u201d), meaning, \u201cO that I [could be]\u2026\u201d (see GKC 477 \u00a7151.b).
tn The preposition \u05db\u05bc (kaf) is used here in an expression describing the state desired, especially in the former time (see GKC 376 \u00a7118.u).
tn The construct state (\u201cdays of\u201d) governs the independent sentence that follows (see GKC 422 \u00a7130.d): \u201cas the days of [\u2026] God used to watch over me.\u201d"}, {"pk": 2838275, "translation": "NET", "book": 18, "chapter": 29, "verse": 3, "text": "when he caused his lamp to shine upon my head, and by his light I walked through darkness;", "comment": "tn Here too the imperfect verb is customary \u2013 it describes action that was continuous, but in a past time.
tn The accusative (\u201cdarkness\u201d) is here an adverbial accusative of place, namely, \u201cin the darkness,\u201d or because he was successfully led by God\u2019s light, \u201cthrough the darkness\u201d (see GKC 374 \u00a7118.h).
tn The form \u05d1\u05bc\u05b0\u05d4\u05b4\u05dc\u05bc\u05d5\u05b9 (b\u00ffhillo) is unusual; it should be parsed as a Hiphil infinitive construct with the elision of the \u05d4 (he). The proper spelling would have been with a \u05b7 (patakh) under the preposition, reflecting \u05d4\u05b7\u05d4\u05b4\u05dc\u05bc\u05d5\u05b9 (hahillo). If it were Qal, it would just mean \u201cwhen his light shone.\u201d
tn This clause is in apposition to the preceding (see GKC 426 \u00a7131.o). It offers a clarification.
sn Lamp and light are symbols of God\u2019s blessings of life and all the prosperous and good things it includes."}, {"pk": 2838276, "translation": "NET", "book": 18, "chapter": 29, "verse": 4, "text": "just as I was in my most productive time, when God\u2019s intimate friendship was experienced in my tent,", "comment": "tn Heb \u201cin the days of my ripeness.\u201d The word \u05d7\u05b9\u05e8\u05b6\u05e3 (khoref) denotes the time when the harvest is gathered in because the fruit is ripe. Since this is the autumn, many translate that way here \u2013 but \u201cautumn\u201d has a different connotation now. The text is pointing to a time when the righteous reaps what he has sown, and can enjoy the benefits. The translation \u201cmost productive time\u201d seems to capture the point better than \u201cautumn\u201d or even \u201cprime.\u201d
tc The word \u05e1\u05d5\u05b9\u05d3 (sod) in this verse is an infinitive construct, prefixed with the temporal preposition and followed by a subjective genitive. It forms a temporal clause. There is some disagreement about the form and its meaning. The confusion in the versions shows that they were paraphrasing to get the general sense. In the Bible the derived noun (from \u05d9\u05b8\u05e1\u05b7\u05d3, yasad) means (a) a circle of close friends; (b) intimacy. Others follow the LXX and the Syriac with a meaning of \u201cprotect,\u201d based on a change from \u05d3 (dalet) to \u05db\u05bc (kaf), and assuming the root was \u05e1\u05b8\u05db\u05b7\u05da\u05b0 (sakhakh). This would mean, \u201cwhen God protected my tent\u201d (cf. NAB). D. W. Thomas tries to justify this meaning without changing the text (\u201cThe Interpretation of BSO\u00ddD in Job 29:4,\u201d JBL 65 [1946]: 63-66)."}, {"pk": 2838277, "translation": "NET", "book": 18, "chapter": 29, "verse": 5, "text": "when the Almighty was still with me and my children were around me;", "comment": "tc Some commentators suggest that \u05e2\u05b4\u05de\u05bc\u05b8\u05d3\u05b4\u05d9 (\u2019immadi, \u201cwith me\u201d) of the second colon of v. 6 (which is too long) belongs to the second colon of v. 5, and should be pointed as the verb \u05e2\u05b8\u05de\u05b8\u05d3\u05d5\u05bc (\u2019amadu, \u201cthey stood\u201d), meaning the boys stood around him (see, e.g., E. Dhorme, Job, 417). But as R. Gordis (Job, 319) notes, there is a purpose for the imbalance of the metric pattern at the end of a section.
tn Heb \u201cShaddai.\u201d"}, {"pk": 2838278, "translation": "NET", "book": 18, "chapter": 29, "verse": 6, "text": "when my steps were bathed with butter and the rock poured out for me streams of olive oil!", "comment": "tn Again, as in Job 21:17, \u201ccurds.\u201d
tn The word is a hapax legomenon, but the meaning is clear enough. It refers to the walking, the steps, or even the paths where one walks. It is figurative of his course of life.
tn The Hebrew word means \u201cto wash; to bathe\u201d; here it is the infinitive construct in a temporal clause, \u201cmy steps\u201d being the genitive: \u201cin the washing of my steps in butter.\u201d
tn The MT reads literally, \u201cand the rock was poured out [passive participle] for me as streams of oil.\u201d There are some who delete the word \u201crock\u201d to shorten the line because it seems out of place. But olive trees thrive in rocky soil, and the oil presses are cut into the rock; it is possible that by metonymy all this is intended here (H. H. Rowley, Job [NCBC], 186)."}, {"pk": 2838279, "translation": "NET", "book": 18, "chapter": 29, "verse": 7, "text": "When I went out to the city gate and secured my seat in the public square,", "comment": "sn In the public square. The area referred to here should not be thought of in terms of modern western dimensions. The wide space, plaza, or public square mentioned here is the open area in the gate complex where legal and business matters were conducted. The area could be as small as a few hundred square feet."}, {"pk": 2838280, "translation": "NET", "book": 18, "chapter": 29, "verse": 8, "text": "the young men would see me and step aside, and the old men would get up and remain standing;", "comment": "tn The verb means \u201cto hide; to withdraw.\u201d The young men out of respect would withdraw or yield the place of leadership to Job (thus the translation \u201cstep aside\u201d). The old men would rise and remain standing until Job took his seat \u2013 a sign of respect."}, {"pk": 2838281, "translation": "NET", "book": 18, "chapter": 29, "verse": 9, "text": "the chief men refrained from talking and covered their mouths with their hands;"}, {"pk": 2838282, "translation": "NET", "book": 18, "chapter": 29, "verse": 10, "text": "the voices of the nobles fell silent, and their tongues stuck to the roof of their mouths.", "comment": "tn The verb here is \u201chidden\u201d as well as in v. 8. But this is a strange expression for voices. Several argue that the word was erroneously inserted from 8a and needs to be emended. But the word \u201chide\u201d can have extended meanings of \u201cwithdraw; be quiet; silent\u201d (see Gen 31:27). A. Guillaume relates the Arabic habi\u2019a, \u201cthe fire dies out,\u201d applying the idea of \u201csilent\u201d only to v. 10 (it is a form of repetition of words with different senses, called jinas). The point here is that whatever conversation was going on would become silent or hushed to hear what Job had to say."}, {"pk": 2838283, "translation": "NET", "book": 18, "chapter": 29, "verse": 11, "text": "\u201cAs soon as the ear heard these things, it blessed me, and when the eye saw them, it bore witness to me,", "comment": "tn The main clause is introduced by the preterite with the vav (\u05d5) consecutive (see GKC 327 \u00a7111.h); the clause before it is therefore temporal and circumstantial to the main clause.
tn The words \u201cthese things\u201d and \u201cthem\u201d in the next colon are not in the Hebrew text, but have been supplied in the translation for clarity."}, {"pk": 2838284, "translation": "NET", "book": 18, "chapter": 29, "verse": 12, "text": "for I rescued the poor who cried out for help, and the orphan who had no one to assist him;", "comment": "tn The negative introduces a clause that serves as a negative attribute; literally the following clause says, \u201cand had no helper\u201d (see GKC 482 \u00a7152.u)."}, {"pk": 2838285, "translation": "NET", "book": 18, "chapter": 29, "verse": 13, "text": "the blessing of the dying man descended on me, and I made the widow\u2019s heart rejoice;", "comment": "tn The verb \u05d0\u05b7\u05e8\u05b0\u05e0\u05b4\u05df (\u2019arnin) is from \u05e8\u05b8\u05e0\u05b7\u05df (ranan, \u201cto give a ringing cry\u201d) but here \u201ccause to give a ringing cry,\u201d i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words \u201csing\u201d or \u201crejoice\u201d suggest.
tn The verb is simply \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cto come; to enter\u201d). With the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cupon\u201d) it could mean \u201ccame to me,\u201d or \u201ccame upon me,\u201d i.e., descended (see R. Gordis, Job, 320)."}, {"pk": 2838286, "translation": "NET", "book": 18, "chapter": 29, "verse": 14, "text": "I put on righteousness and it clothed me, my just dealing was like a robe and a turban;", "comment": "tn The word \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9 (mishpati) is simply \u201cmy justice\u201d or \u201cmy judgment.\u201d It refers to the decisions he made in settling issues, how he dealt with other people justly.
tn Both verbs in this first half-verse are from \u05dc\u05b8\u05d1\u05b7\u05e9\u05c1 (lavash, \u201cto clothe; to put on clothing\u201d). P. Jo\u00fcon changed the vowels to get a verb \u201cit adorned me\u201d instead of \u201cit clothed me\u201d (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous."}, {"pk": 2838287, "translation": "NET", "book": 18, "chapter": 29, "verse": 15, "text": "I was eyes for the blind and feet for the lame;"}, {"pk": 2838288, "translation": "NET", "book": 18, "chapter": 29, "verse": 16, "text": "I was a father to the needy, and I investigated the case of the person I did not know;", "comment": "sn The word \u201cfather\u201d does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid."}, {"pk": 2838289, "translation": "NET", "book": 18, "chapter": 29, "verse": 17, "text": "I broke the fangs of the wicked, and made him drop his prey from his teeth.", "comment": "tn The word rendered \u201cfangs\u201d actually means \u201cteeth,\u201d i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.
tn \u201cI made [him] drop.\u201d The verb means \u201cto throw; to cast,\u201d throw in the sense of \u201cto throw away.\u201d But in the context with the figure of the beast with prey in its mouth, \u201cdrop\u201d or \u201ccast away\u201d is the idea. Driver finds another cognate meaning \u201crescue\u201d (see AJSL 52 [1935/36]: 163)."}, {"pk": 2838290, "translation": "NET", "book": 18, "chapter": 29, "verse": 18, "text": "\u201cThen I thought, \u2018I will die in my own home, my days as numerous as the grains of sand.", "comment": "tc The expression in the MT is \u201cwith my nest.\u201d The figure is satisfactory for the context \u2013 a home with all the young together, a picture of unity and safety. In Isa 16:2 the word can mean \u201cnestlings,\u201d and with the preposition \u201cwith\u201d that might be the meaning here, except that his children had grown up and lived in their own homes. The figure cannot be pushed too far. But the verse apparently has caused enormous problems, because the versions offer a variety of readings and free paraphrases. The LXX has \u201cMy age shall grow old as the stem of a palm tree, I shall live a long time.\u201d The Vulgate has, \u201cIn my nest I shall die and like the palm tree increase my days.\u201d G. R. Driver found an Egyptian word meaning \u201cstrength\u201d (\u201cBirds in the Old Testament,\u201d PEQ 87 [1955]: 138-39). Several read \u201cin a ripe old age\u201d instead of \u201cin my nest\u201d (Pope, Dhorme; see P. P. Saydon, \u201cPhilological and Textual Notes to the Maltese Translation of the Old Testament,\u201d CBQ 23 [1961]: 252). This requires the verb \u05d6\u05b8\u05e7\u05b7\u05df (zaqan, \u201cbe old\u201d), i.e., \u05d1\u05bc\u05b4\u05d6\u05b0\u05e7\u05d5\u05bc\u05e0\u05b7\u05d9 (bizqunay, \u201cin my old age\u201d) instead of \u05e7\u05b4\u05e0\u05bc\u05b4\u05d9 (qinni, \u201cmy nest\u201d). It has support from the LXX.
tc For \u05d7\u05d5\u05b9\u05dc (khol, \u201csand\u201d) the LXX has a word that is \u201clike the palm tree,\u201d but which could also be translated \u201clike the phoenix\u201d (cf. NAB, NRSV). This latter idea was developed further in rabbinical teaching (see R. Gordis, Job, 321). See also M. Dahood, \u201cNest and phoenix in Job 29:18,\u201d Bib 48 (1967): 542-44. But the MT yields an acceptable sense here."}, {"pk": 2838291, "translation": "NET", "book": 18, "chapter": 29, "verse": 19, "text": "My roots reach the water, and the dew lies on my branches all night long."}, {"pk": 2838292, "translation": "NET", "book": 18, "chapter": 29, "verse": 20, "text": "My glory will always be fresh in me, and my bow ever new in my hand.\u2019", "comment": "tn The word is \u201cmy glory,\u201d meaning his high respect and his honor. Hoffmann proposed to read \u05db\u05bc\u05b4\u05d9\u05d3\u05d5\u05b9\u05df (kidon) instead, meaning \u201cjavelin\u201d (as in 1 Sam 17:6), to match the parallelism (RQ 3 [1961/62]: 388). But the parallelism does not need to be so tight.
tn Heb \u201cnew.\u201d"}, {"pk": 2838293, "translation": "NET", "book": 18, "chapter": 29, "verse": 21, "text": "\u201cPeople listened to me and waited silently; they kept silent for my advice.", "comment": "tc The last verb of the first half, \u201cwait, hope,\u201d and the first verb in the second colon, \u201cbe silent,\u201d are usually reversed by the commentators (see G. R. Driver, \u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 86). But if \u201cwait\u201d has the idea of being silent as they wait for him to speak, then the second line would say they were silent for the reason of his advice. The reading of the MT is not impossible.
tn \u201cPeople\u201d is supplied; the verb is plural."}, {"pk": 2838294, "translation": "NET", "book": 18, "chapter": 29, "verse": 22, "text": "After I had spoken, they did not respond; my words fell on them drop by drop.", "comment": "tn The verb simply means \u201cdropped,\u201d but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2)."}, {"pk": 2838295, "translation": "NET", "book": 18, "chapter": 29, "verse": 23, "text": "They waited for me as people wait for the rain, and they opened their mouths as for the spring rains.", "comment": "tn The phrase \u201cpeople wait for\u201d is not in the Hebrew text, but has been supplied in the translation.
sn The analogy is that they received his words eagerly as the dry ground opens to receive the rains.
tn The \u05db\u05bc (kaf) preposition is to be supplied by analogy with the preceding phrase. This leaves a double proposition, \u201cas for\u201d (but see Job 29:2)."}, {"pk": 2838296, "translation": "NET", "book": 18, "chapter": 29, "verse": 24, "text": "If I smiled at them, they hardly believed it; and they did not cause the light of my face to darken.", "comment": "tn The meaning, according to Gordis, is that they did nothing to provoke Job\u2019s displeasure.
tn The connection of this clause with the verse is difficult. The line simply reads: \u201c[if] I would smile at them, they would not believe.\u201d Obviously something has to be supplied to make sense out of this. The view adopted here makes the most sense, namely, that when he smiled at people, they could hardly believe their good fortune. Other interpretations are strained, such as Kissane\u2019s, \u201cIf I laughed at them, they believed not,\u201d meaning, people rejected the views that Job laughed at."}, {"pk": 2838297, "translation": "NET", "book": 18, "chapter": 29, "verse": 25, "text": "I chose the way for them and sat as their chief; I lived like a king among his troops; I was like one who comforts mourners.", "comment": "tn The text simply has \u201cand I sat [as their] head.\u201d The adverbial accusative explains his role, especially under the image of being seated. He directed the deliberations as a king directs an army.
tn Heb \u201ctheir way.\u201d
tn All of these imperfects describe what Job used to do, and so they all fit the category of customary imperfect.
tc Most commentators think this last phrase is odd here, and so they either delete it altogether, or emend it to fit the idea of the verse. Ewald, however, thought it appropriate as a transition to the next section, reminding his friends that unlike him, they were miserable comforters. Herz made the few changes in the text to get the reading \u201cwhere I led them, they were willing to go\u201d (ZAW 20 [1900]: 163). The two key words in the MT are \u05d0\u05b2\u05d1\u05b5\u05dc\u05b4\u05d9\u05dd \u05d9\u05b0\u05e0\u05b7\u05d7\u05b5\u05dd (\u2019avelim y\u00ffnakhem, \u201che [one who] comforts mourners\u201d). Following Herz, E. Dhorme (Job, 422) has these changed to \u05d0\u05d5\u05b9\u05d1\u05b4\u05d9\u05dc\u05b5\u05dd \u05d9\u05b4\u05e0\u05bc\u05b7\u05d7\u05d5\u05bc (\u2019ovilem yinnakhu). R. Gordis has \u201clike one leading a camel train\u201d (Job, 324). But Kissane also retains the line as a summary of the chapter, noting its presence in the versions."}, {"pk": 2838298, "translation": "NET", "book": 18, "chapter": 30, "verse": 1, "text": "\u201cBut now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.", "comment": "sn Job is mocked by young fellows who come from low extraction. They mocked their elders and their betters. The scorn is strong here \u2013 dogs were despised as scavengers.
tn Heb \u201csmaller than I for days.\u201d
tn Heb \u201cwho I disdained their fathers to set\u2026,\u201d meaning \u201cwhose fathers I disdained to set.\u201d The relative clause modifies the young fellows who mock; it explains that Job did not think highly enough of them to put them with the dogs. The next verse will explain why."}, {"pk": 2838299, "translation": "NET", "book": 18, "chapter": 30, "verse": 2, "text": "Moreover, the strength of their hands \u2014 what use was it to me? Men whose strength had perished;", "comment": "tn The word \u05db\u05bc\u05b6\u05dc\u05b7\u05d7 (kelakh) only occurs in Job 5:26; but the Arabic cognate gives this meaning \u201cstrength.\u201d Others suggest \u05db\u05bc\u05b8\u05dc\u05b7\u05d7 (kalakh, \u201cold age\u201d), \u05b9\u05db\u05bc\u05dc\u05be\u05d7\u05b7\u05d9\u05b4\u05dc (kol-khayil, \u201call vigor\u201d), \u05db\u05bc\u05b9\u05dc\u05be\u05dc\u05b5\u05d7\u05b7 (kol-leakh, \u201call freshness\u201d), and the like. But there is no reason for such emendation.
tn The reference is to the fathers of the scorners, who are here regarded as weak and worthless."}, {"pk": 2838300, "translation": "NET", "book": 18, "chapter": 30, "verse": 3, "text": "gaunt with want and hunger, they would gnaw the parched land, in former time desolate and waste.", "comment": "tn This word, \u05d2\u05bc\u05b7\u05dc\u05b0\u05de\u05d5\u05bc\u05d3 (galmud), describes something as lowly, desolate, bare, gaunt like a rock.
tn The MT has \u201cyesterday desolate and waste.\u201d The word \u201cyesterday\u201d (\u05d0\u05b6\u05de\u05b6\u05e9\u05c1, \u2019emesh) is strange here. Among the proposals for \u05d0\u05b6\u05de\u05b6\u05e9\u05c1 (\u2019emesh), Duhm suggested \u05d9\u05b0\u05de\u05b7\u05e9\u05c1\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc (y\u00ffmash\u00ffshu, \u201cthey grope\u201d), which would require darkness; Pope renders \u201cby night,\u201d instead of \u201cyesterday,\u201d which evades the difficulty; and Fohrer suggested with more reason \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets), \u201ca desolate and waste land.\u201d R. Gordis (Job, 331) suggests \u05d9\u05b8\u05de\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc / \u05d9\u05b8\u05de\u05bb\u05e9\u05c1\u05d5\u05bc (yamishu/yamushu), \u201cthey wander off.\u201d
tn The form is the plural participle with the definite article \u2013 \u201cwho gnaw.\u201d The article, joined to the participle, joins on a new statement concerning a preceding noun (see GKC 404 \u00a7126.b)."}, {"pk": 2838301, "translation": "NET", "book": 18, "chapter": 30, "verse": 4, "text": "By the brush they would gather herbs from the salt marshes, and the root of the broom tree was their food.", "comment": "tn Here too the form is the participle with the article.
tn Or \u201cthe leaves of bushes\u201d (ESV), a possibility dating back to Saadia and discussed by G. R. Driver and G. B. Gray (Job [ICC], 2:209) in their philological notes.
tn Heb \u201cgather mallow,\u201d a plant which grows in salt marshes."}, {"pk": 2838302, "translation": "NET", "book": 18, "chapter": 30, "verse": 5, "text": "They were banished from the community \u2014 people shouted at them like they would shout at thieves \u2014", "comment": "tn The form simply is the plural verb, but it means those who drove them from society.
tn The word \u05d2\u05bc\u05b5\u05d5 (gev) is an Aramaic term meaning \u201cmidst,\u201d indicating \u201cmidst [of society].\u201d But there is also a Phoenician word that means \u201ccommunity\u201d (DISO 48).
tn The text merely says \u201cas thieves,\u201d but it obviously compares the poor to the thieves."}, {"pk": 2838303, "translation": "NET", "book": 18, "chapter": 30, "verse": 6, "text": "so that they had to live in the dry stream beds, in the holes of the ground, and among the rocks.", "comment": "tn This use of the infinitive construct expresses that they were compelled to do something (see GKC 348-49 \u00a7114.h, k).
tn The adjectives followed by a partitive genitive take on the emphasis of a superlative: \u201cin the most horrible of valleys\u201d (see GKC 431 \u00a7133.h)."}, {"pk": 2838304, "translation": "NET", "book": 18, "chapter": 30, "verse": 7, "text": "They brayed like animals among the bushes and were huddled together under the nettles.", "comment": "tn The verb \u05e0\u05b8\u05d4\u05b7\u05e7 (nahaq) means \u201cto bray.\u201d It has cognates in Arabic, Aramaic, and Ugaritic, so there is no need for emendation here. It is the sign of an animal\u2019s hunger. In the translation the words \u201clike animals\u201d are supplied to clarify the metaphor for the modern reader.
tn The Pual of the verb \u05e1\u05b8\u05e4\u05b7\u05d7 (safakh, \u201cto join\u201d) also brings out the passivity of these people \u2013 \u201cthey were huddled together\u201d (E. Dhorme, Job, 434)."}, {"pk": 2838305, "translation": "NET", "book": 18, "chapter": 30, "verse": 8, "text": "Sons of senseless and nameless people, they were driven out of the land with whips.", "comment": "tn Heb \u201cthey were whipped from the land\u201d (cf. ESV) or \u201cthey were cast out from the land\u201d (HALOT 697 s.v. \u05e0\u05db\u05d0). J. E. Hartley (Job [NICOT], 397) follows Gordis suggests that the meaning is \u201cbrought lower than the ground.\u201d
tn The \u201csons of the senseless\u201d (\u05e0\u05b8\u05d1\u05b8\u05dc, naval) means they were mentally and morally base and defective; and \u201csons of no-name\u201d means without honor and respect, worthless (because not named)."}, {"pk": 2838306, "translation": "NET", "book": 18, "chapter": 30, "verse": 9, "text": "\u201cAnd now I have become their taunt song; I have become a byword among them.", "comment": "tn The idea is that Job has become proverbial, people think of misfortune and sin when they think of him. The statement uses the ordinary word for \u201cword\u201d (\u05de\u05b4\u05dc\u05bc\u05b8\u05d4, millah), but in this context it means more: \u201cproverb; byword.\u201d"}, {"pk": 2838307, "translation": "NET", "book": 18, "chapter": 30, "verse": 10, "text": "They detest me and maintain their distance; they do not hesitate to spit in my face.", "comment": "tn Heb \u201cthey are far from me.\u201d"}, {"pk": 2838308, "translation": "NET", "book": 18, "chapter": 30, "verse": 11, "text": "Because God has untied my tent cord and afflicted me, people throw off all restraint in my presence.", "comment": "sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).
tn The verb \u05e4\u05bc\u05b8\u05ea\u05b7\u05d7 (patakh) means \u201cto untie [or undo]\u201d a rope or bonds. In this verse \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9 (yitro, the Kethib, LXX, and Vulgate) would mean \u201chis rope\u201d (see \u05d9\u05b6\u05ea\u05b6\u05e8 [yeter] in Judg 16:7\u20139). The Qere would be \u05d9\u05b4\u05ea\u05b0\u05e8\u05b4\u05d9 (yitri, \u201cmy rope [or cord]\u201d), meaning \u201cme.\u201d The word could mean \u201crope,\u201d \u201ccord,\u201d or \u201cbowstring.\u201d If the reading \u201cmy cord\u201d is accepted, the cord would be something like \u201cmy tent cord\u201d (as in Job 29:20), more than K&D 12:147 \u201ccord of life.\u201d This has been followed in the present translation. If it were \u201cmy bowstring,\u201d it would give the sense of disablement. If \u201chis cord\u201d is taken, it would signify that the restraint that God had in afflicting Job was loosened \u2013 nothing was held back."}, {"pk": 2838309, "translation": "NET", "book": 18, "chapter": 30, "verse": 12, "text": "On my right the young rabble rise up; they drive me from place to place, and build up siege ramps against me.", "comment": "tn Heb \u201cpaths of their destruction\u201d or \u201ctheir destructive paths.\u201d
sn See Job 19:12.
tn This Hebrew word occurs only here. The word \u05e4\u05bc\u05b4\u05e8\u05b0\u05d7\u05b7\u05d7 (pirkhakh, \u201cyoung rabble\u201d) is a quadriliteral, from \u05e4\u05bc\u05b8\u05e8\u05b7\u05d7 (parakh, \u201cto bud\u201d) The derivative \u05d0\u05b6\u05e4\u05b0\u05e8\u05b9\u05d7\u05b7 (\u2019efroakh) in the Bible refers to a young bird. In Arabic farhun means both \u201cyoung bird\u201d and \u201cbase man.\u201d Perhaps \u201cyoung rabble\u201d is the best meaning here (see R. Gordis, Job, 333).
tn Heb \u201cthey cast off my feet\u201d or \u201cthey send my feet away.\u201d Many delete the line as troubling and superfluous. E. Dhorme (Job, 438) forces the lines to say \u201cthey draw my feet into a net.\u201d"}, {"pk": 2838310, "translation": "NET", "book": 18, "chapter": 30, "verse": 13, "text": "They destroy my path; they succeed in destroying me without anyone assisting them.", "comment": "tc The MT has \u201cthey further my misfortune.\u201d The line is difficult, with slight textual problems. The verb \u05d9\u05b9\u05e2\u05b4\u05d9\u05dc\u05d5\u05bc (yo\u2019ilu) means \u201cto profit,\u201d and so \u201cto succeed\u201d or \u201cto set forward.\u201d Good sense can be made from the MT as it stands, and many suggested changes are suspect.
tn The sense of \u201crestraining\u201d for \u201chelping\u201d was proposed by Dillmann and supported by G. R. Driver (see AJSL 52 [1935/36]: 163).
tn This verb \u05e0\u05b8\u05ea\u05b0\u05e1\u05d5\u05bc (nat\u00ffsu) is found nowhere else. It is probably a variant of the verb in Job 19:10. R. Gordis (Job, 333-34) notes the Arabic noun natsun (\u201cthorns\u201d), suggesting a denominative idea \u201cthey have placed thorns in my path.\u201d Most take it to mean they ruin the way of escape."}, {"pk": 2838311, "translation": "NET", "book": 18, "chapter": 30, "verse": 14, "text": "They come in as through a wide breach; amid the crash they come rolling in.", "comment": "tn The verb, the Hitpalpel of \u05d2\u05bc\u05b8\u05dc\u05b7\u05dc (galal), means \u201cthey roll themselves.\u201d This could mean \u201cthey roll themselves under the ruins\u201d (Dhorme), \u201cthey roll on like a storm\u201d (Gordis), or \u201cthey roll on\u201d as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24).
tn The MT has \u201cunder the crash,\u201d with the idea that they rush in while the stones are falling around them (which is continuing the figure of the military attack). G. R. Driver took the expression to mean in a temporal sense \u201cat the moment of the crash\u201d (AJSL 52 [1935/36]: 163-64). Guillaume, drawing from Arabic, has \u201cwhere the gap is made.\u201d"}, {"pk": 2838312, "translation": "NET", "book": 18, "chapter": 30, "verse": 15, "text": "Terrors are turned loose on me; they drive away my honor like the wind, and like a cloud my deliverance has passed away.", "comment": "tc This translation assumes that \u201cterrors\u201d (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, \u201cmy hope is gone like the wind.\u201d
tn The passive singular verb (Hophal) is used with a plural subject (see GKC 388 \u00a7121.b)."}, {"pk": 2838313, "translation": "NET", "book": 18, "chapter": 30, "verse": 16, "text": "\u201cAnd now my soul pours itself out within me; days of suffering take hold of me.", "comment": "tn This line can either mean that Job is wasting away (i.e., his life is being poured out), or it can mean that he is grieving. The second half of the verse gives the subordinate clause of condition for this."}, {"pk": 2838314, "translation": "NET", "book": 18, "chapter": 30, "verse": 17, "text": "Night pierces my bones; my gnawing pains never cease.", "comment": "tn The subject of the verb \u201cpierces\u201d can be the night (personified), or it could be God (understood), leaving \u201cnight\u201d to be an adverbial accusative of time \u2013 \u201cat night he pierces.\u201d
tc The MT concludes this half-verse with \u201cupon me.\u201d That phrase is not in the LXX, and so many commentators delete it as making the line too long.
tn Heb \u201cmy gnawers,\u201d which is open to several interpretations. The NASB and NIV take it as \u201cgnawing pains\u201d; cf. NRSV \u201cthe pain that gnaws me.\u201d Some suggest worms in the sores (7:5). The LXX has \u201cmy nerves,\u201d a view accepted by many commentators."}, {"pk": 2838315, "translation": "NET", "book": 18, "chapter": 30, "verse": 18, "text": "With great power God grasps my clothing; he binds me like the collar of my tunic.", "comment": "tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn The phrase \u201clike the collar\u201d is difficult, primarily because their tunics did not have collars. A translation of \u201cneck\u201d would suit better. Some change the preposition to \u05d1\u05bc (bet), getting a translation \u201cby the neck of my tunic.\u201d
tc This whole verse is difficult. The first problem is that this verb in the MT means \u201cis disguised [or disfigured],\u201d indicating that Job\u2019s clothes hang loose on him. But many take the view that the verb is a phonetic variant of \u05d7\u05b8\u05d1\u05b7\u05e9\u05c1 (khavash, \u201cto bind; to seize\u201d) and that the Hitpael form is a conflation of the third and second person because of the interchange between them in the passage (R. Gordis, Job, 335). The commentaries list a number of conjectural emendations, but the image in the verse is probably that God seizes Job by the garment and throws him down."}, {"pk": 2838316, "translation": "NET", "book": 18, "chapter": 30, "verse": 19, "text": "He has flung me into the mud, and I have come to resemble dust and ashes."}, {"pk": 2838317, "translation": "NET", "book": 18, "chapter": 30, "verse": 20, "text": "I cry out to you, but you do not answer me; I stand up, and you only look at me.", "comment": "sn The verb is simple, but the interpretation difficult. In this verse it probably means he stands up in prayer (Jer 15:1), but it could mean that he makes his case to God. Others suggest a more figurative sense, like the English expression \u201cstand pat,\u201d meaning \u201cremain silent\u201d (see Job 29:8).
sn The implication from the sentence is that this is a cry to God for help. The sudden change from third person (v. 19) to second person (v. 20) is indicative of the intense emotion of the sufferer.
tn If the idea of prayer is meant, then a pejorative sense to the verb is required. Some supply a negative and translate \u201cyou do not pay heed to me.\u201d This is supported by one Hebrew ms and the Vulgate. The Syriac has the whole colon read with God as the subject, \u201cyou stand and look at me.\u201d"}, {"pk": 2838318, "translation": "NET", "book": 18, "chapter": 30, "verse": 21, "text": "You have become cruel to me; with the strength of your hand you attack me.", "comment": "tc The LXX reads this verb as \u201cyou scourged/whipped me.\u201d But there is no reason to adopt this change.
tn The idiom uses the Niphal verb \u201cyou are turned\u201d with \u201cto cruelty.\u201d See Job 41:20b, as well as Isa 63:10."}, {"pk": 2838319, "translation": "NET", "book": 18, "chapter": 30, "verse": 22, "text": "You pick me up on the wind and make me ride on it; you toss me about in the storm.", "comment": "tc The Qere is \u05ea\u05bc\u05d5\u05bc\u05e9\u05c1\u05b4\u05d9\u05bc\u05b8\u05d4 (tushiyyah, \u201ccounsel\u201d), which makes no sense here. The Kethib is a variant orthography for \u05ea\u05bc\u05b0\u05e9\u05c1\u05bb\u05d0\u05b8\u05d4 (t\u00ffshu\u2019ah, \u201cstorm\u201d).
sn Here Job changes the metaphor again, to the driving storm. God has sent his storms, and Job is blown away.
tn The verb means \u201cto melt.\u201d The imagery would suggest softening the ground with the showers (see Ps 65:10 [11]). The translation \u201ctoss\u2026about\u201d comes from the Arabic cognate that is used for the surging of the sea."}, {"pk": 2838320, "translation": "NET", "book": 18, "chapter": 30, "verse": 23, "text": "I know that you are bringing me to death, to the meeting place for all the living.", "comment": "tn The imperfect verb would be a progressive imperfect, it is future, but it is also already underway."}, {"pk": 2838321, "translation": "NET", "book": 18, "chapter": 30, "verse": 24, "text": "\u201cSurely one does not stretch out his hand against a broken man when he cries for help in his distress.", "comment": "tc The second colon is also difficult; it reads, \u201cif in his destruction to them he cries.\u201d E. Dhorme (Job, 425-26) explains how he thinks \u201cto them\u201d came about, and he restores \u201cto me.\u201d This is the major difficulty in the line, and Dhorme\u2019s suggestion is the simplest resolution.
tc Here is another very difficult verse, as is attested by the differences among commentaries and translations. The MT has \u201csurely not against a ruinous heap will he [God] put forth his [God\u2019s] hand.\u201d But A. B. Davidson takes Job as the subject, reading \u201cdoes not one stretch out his hand in his fall?\u201d The RSV suggests a man walking in the ruins and using his hand for support. Dillmann changed it to \u201cdrowning man\u201d to say \u201cdoes not a drowning man stretch out his hand?\u201d Beer has \u201chave I not given a helping hand to the poor?\u201d Dhorme has, \u201cI did not strike the poor man with my hand.\u201d Kissane follows this but retains the verb form, \u201cone does not strike the poor man with his hand.\u201d"}, {"pk": 2838322, "translation": "NET", "book": 18, "chapter": 30, "verse": 25, "text": "Have I not wept for the unfortunate? Was not my soul grieved for the poor?", "comment": "tn Heb \u201cfor the hard of day.\u201d"}, {"pk": 2838323, "translation": "NET", "book": 18, "chapter": 30, "verse": 26, "text": "But when I hoped for good, trouble came; when I expected light, then darkness came."}, {"pk": 2838324, "translation": "NET", "book": 18, "chapter": 30, "verse": 27, "text": "My heart is in turmoil unceasingly; the days of my affliction confront me.", "comment": "tn Heb \u201cmy loins,\u201d \u201cmy bowels\u201d (archaic), \u201cmy innermost being.\u201d The latter option is reflected in the translation; some translations take the inner turmoil to be literal (NIV: \u201cThe churning inside me never stops\u201d).
tn Heb \u201cboils.\u201d
tn The last clause reads \u201cand they [it] are not quiet\u201d or \u201cdo not cease.\u201d The clause then serves adverbially for the sentence \u2013 \u201cunceasingly.\u201d"}, {"pk": 2838325, "translation": "NET", "book": 18, "chapter": 30, "verse": 28, "text": "I go about blackened, but not by the sun; in the assembly I stand up and cry for help.", "comment": "tn The construction uses the word \u05e7\u05b9\u05d3\u05b5\u05e8 (qoder) followed by the Piel perfect of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh, \u201cI go about\u201d). The adjective \u201cblackened\u201d refers to Job\u2019s skin that has been marred by the disease. Adjectives are often used before verbs to describe some bodily condition (see GKC 374-75 \u00a7118.n)."}, {"pk": 2838326, "translation": "NET", "book": 18, "chapter": 30, "verse": 29, "text": "I have become a brother to jackals and a companion of ostriches.", "comment": "sn The point of this figure is that Job\u2019s cries of lament are like the howls and screeches of these animals, not that he lives with them. In Job 39:13 the female ostrich is called \u201cthe wailer.\u201d"}, {"pk": 2838327, "translation": "NET", "book": 18, "chapter": 30, "verse": 30, "text": "My skin has turned dark on me; my body is hot with fever.", "comment": "tn The word \u05d7\u05b9\u05e8\u05b6\u05d1 (khorev) also means \u201cheat.\u201d The heat in this line is not that of the sun, but obviously a fever.
tn The MT has \u201cbecome dark from upon me,\u201d prompting some editions to supply the verb \u201cfalls from me\u201d (RSV, NRSV), or \u201cpeels\u201d (NIV).
tn The word \u201cmy bones\u201d may be taken as a metonymy of subject, the bony framework indicating the whole body."}, {"pk": 2838328, "translation": "NET", "book": 18, "chapter": 30, "verse": 31, "text": "My harp is used for mourning and my flute for the sound of weeping.", "comment": "tn The verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah, \u201cto be\u201d) followed by the preposition \u05dc (lamed) means \u201cto serve the purpose of\u201d (see Gen 1:14ff., 17:7, etc.)."}, {"pk": 2838329, "translation": "NET", "book": 18, "chapter": 31, "verse": 1, "text": "\u201cI made a covenant with my eyes; how then could I entertain thoughts against a virgin?", "comment": "tn This half-verse is the effect of the covenant. The interrogative \u05de\u05b8\u05d4 (mah) may have the force of the negative, and so be translated \u201cnot to pay attention.\u201d
tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10)."}, {"pk": 2838330, "translation": "NET", "book": 18, "chapter": 31, "verse": 2, "text": "What then would be one\u2019s lot from God above, one\u2019s heritage from the Almighty on high?", "comment": "tn Heb \u201clot of Shaddai,\u201d which must mean \u201cthe lot from Shaddai,\u201d a genitive of source."}, {"pk": 2838331, "translation": "NET", "book": 18, "chapter": 31, "verse": 3, "text": "Is it not misfortune for the unjust, and disaster for those who work iniquity?"}, {"pk": 2838332, "translation": "NET", "book": 18, "chapter": 31, "verse": 4, "text": "Does he not see my ways and count all my steps?"}, {"pk": 2838333, "translation": "NET", "book": 18, "chapter": 31, "verse": 5, "text": "If I have walked in falsehood, and if my foot has hastened to deceit \u2014", "comment": "sn The verbs \u201cwalk\u201d and \u201chasten\u201d (referring in the verse to the foot) are used metaphorically for the manner of life Job lived.
tn The normal approach is to take this as the protasis, and then have it resumed in v. 7 after a parenthesis in v. 6. But some take v. 6 as the apodosis and a new protasis in v. 7.
tn The \u201cif\u201d is understood by the use of the consecutive verb."}, {"pk": 2838334, "translation": "NET", "book": 18, "chapter": 31, "verse": 6, "text": "let him weigh me with honest scales; then God will discover my integrity.", "comment": "tn The word \u05e6\u05b6\u05d3\u05b6\u05da\u05b0 (tsedeq, \u201crighteousness\u201d) forms a fitting genitive for the scales used in trade or justice. The \u201cscales of righteousness\u201d are scales that conform to the standard (see the illustration in Deut 25:13\u201315). They must be honest scales to make just decisions.
tn \u201cGod\u201d is undoubtedly the understood subject of this jussive. However, \u201chim\u201d is retained in the translation at this point to avoid redundancy since \u201cGod\u201d occurs in the second half of the verse.
tn The verb is \u05d5\u05b0\u05d9\u05b5\u05d3\u05b7\u05e2 (v\u00ffyeda\u2019, \u201cand [then] he [God] will know\u201d). The verb could also be subordinated to the preceding jussive, \u201cso that God may know.\u201d The meaning of \u201cto know\u201d here has more the idea of \u201cto come to know; to discover.\u201d"}, {"pk": 2838335, "translation": "NET", "book": 18, "chapter": 31, "verse": 7, "text": "If my footsteps have strayed from the way, if my heart has gone after my eyes, or if anything has defiled my hands,", "comment": "sn The meaning is \u201cbeen led by what my eyes see.\u201d
tc The word \u05de\u05bb\u05d0\u05d5\u05bc\u05dd (mu\u2019um) could be taken in one of two ways. One reading is to represent \u05de\u05d5\u05bc\u05dd (mum, \u201cblemish,\u201d see the Masorah); the other is for \u05de\u05b0\u05d0\u05d5\u05bc\u05de\u05b8\u05d4 (m\u00ff\u2019umah, \u201canything,\u201d see the versions and the Kethib). Either reading fits the passage."}, {"pk": 2838336, "translation": "NET", "book": 18, "chapter": 31, "verse": 8, "text": "then let me sow and let another eat, and let my crops be uprooted.", "comment": "tn The word means \u201cwhat sprouts up\u201d (from \u05d9\u05b8\u05e6\u05b8\u05d0 [yatsa\u2019] with the sense of \u201csprout forth\u201d). It could refer metaphorically to children (and so Kissane and Pope), as well as in its literal sense of crops. The latter fits here perfectly.
tn The cohortative is often found in the apodosis of the conditional clause (see GKC 320 \u00a7108.f)."}, {"pk": 2838337, "translation": "NET", "book": 18, "chapter": 31, "verse": 9, "text": "If my heart has been enticed by a woman, and I have lain in wait at my neighbor\u2019s door,", "comment": "tn Gordis notes that the word \u05e4\u05bc\u05b6\u05ea\u05b7\u05d7 (petakh, \u201cdoor\u201d) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym."}, {"pk": 2838338, "translation": "NET", "book": 18, "chapter": 31, "verse": 10, "text": "then let my wife turn the millstone for another man, and may other men have sexual relations with her.", "comment": "tn Heb \u201cbow down over her,\u201d an idiom for sexual relations.sn The idea is that if Job were guilty of adultery it would be an offense against the other woman\u2019s husband, and so by talionic justice another man\u2019s adultery with Job\u2019s wife would be an offense against him. He is not wishing something on his wife; rather, he is simply looking at what would be offenses in kind.
tn Targum Job interpreted the verb \u05d8\u05b8\u05d7\u05b7\u05df (takhan, \u201cgrind\u201d) in a sexual sense, and this has influenced other versions and commentaries. But the literal sense fits well in this line. The idea is that she would be a slave for someone else. The second line of the verse then might build on this to explain what kind of a slave \u2013 a concubine (see A. B. Davidson, Job, 215)."}, {"pk": 2838339, "translation": "NET", "book": 18, "chapter": 31, "verse": 11, "text": "For I would have committed a shameful act, an iniquity to be judged.", "comment": "tn The word for \u201cshameful act\u201d is used especially for sexual offenses (cf. Lev 18:27).
tn Heb \u201cfor that [would be].\u201d In order to clarify the referent of \u201cthat,\u201d which refers to v. 9 rather than v. 10, the words \u201cI have committed\u201d have been supplied in the translation.
tc Some have deleted this verse as being short and irrelevant, not to mention problematic. But the difficulties are not insurmountable, and there is no reason to delete it. There is a Kethib-Qere reading in each half verse; in the first the Kethib is masculine for the subject but the Qere is feminine going with \u201cshameless deed.\u201d In the second colon the Kethib is the feminine agreeing with the preceding noun, but the Qere is masculine agreeing with \u201ciniquity.\u201dtn The expression \u05e2\u05b8\u05d5\u05b9\u05df \u05e4\u05bc\u05b0\u05dc\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd (\u2019avon p\u00fflilim) means \u201can iniquity of the judges.\u201d The first word is not spelled as a construct noun, and so this has led some to treat the second word as an adjective (with enclitic mem [\u05dd]). The sense is similar in either case, for the adjective occurs in Job 31:28 meaning \u201ccalling for judgment\u201d (See GKC 427 \u00a7131.s)."}, {"pk": 2838340, "translation": "NET", "book": 18, "chapter": 31, "verse": 12, "text": "For it is a fire that devours even to Destruction, and it would uproot all my harvest.", "comment": "tn The verb means \u201cto root out,\u201d but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root \u05e6\u05b8\u05e8\u05b7\u05e3 (tsaraf, \u201cto burn\u201d). The NRSV has \u201cburn to the root.\u201d
tn Heb \u201cto Abaddon.\u201d"}, {"pk": 2838341, "translation": "NET", "book": 18, "chapter": 31, "verse": 13, "text": "\u201cIf I have disregarded the right of my male servants or my female servants when they disputed with me,", "comment": "tn This construction is an adverbial clause using the temporal preposition, the infinitive from \u05e8\u05b4\u05d9\u05d1 (riv, \u201ccontend\u201d), and the suffix which is the subjective genitive."}, {"pk": 2838342, "translation": "NET", "book": 18, "chapter": 31, "verse": 14, "text": "then what will I do when God confronts me in judgment; when he intervenes, how will I respond to him?", "comment": "tn Heb \u201carises.\u201d The LXX reads \u201ctakes vengeance,\u201d an interpretation that is somewhat correct but unnecessary. The verb \u201cto rise\u201d would mean \u201cto confront in judgment.\u201d
tn The verb \u05e4\u05b8\u05e7\u05b7\u05d3 (paqad) means \u201cto visit,\u201d but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person\u2019s life. Here it is \u201cvisit to judge.\u201d"}, {"pk": 2838343, "translation": "NET", "book": 18, "chapter": 31, "verse": 15, "text": "Did not the one who made me in the womb make them? Did not the same one form us in the womb?", "comment": "tn Heb \u201chim,\u201d but the plural pronoun has been used in the translation to indicate that the referent is the servants mentioned in v. 13 (since the previous \u201chim\u201d in v. 14 refers to God)."}, {"pk": 2838344, "translation": "NET", "book": 18, "chapter": 31, "verse": 16, "text": "If I have refused to give the poor what they desired, or caused the eyes of the widow to fail,", "comment": "tn Heb \u201ckept the poor from [their] desire.\u201d"}, {"pk": 2838345, "translation": "NET", "book": 18, "chapter": 31, "verse": 17, "text": "If I ate my morsel of bread myself, and did not share any of it with orphans \u2014", "comment": "tn Heb \u201cand an orphan did not eat from it.\u201d"}, {"pk": 2838346, "translation": "NET", "book": 18, "chapter": 31, "verse": 18, "text": "but from my youth I raised the orphan like a father, and from my mother\u2019s womb I guided the widow!", "comment": "tn Heb \u201che grew up with me.\u201d Several commentators have decided to change the pronoun to \u201cI,\u201d and make it causative.
tn The expression \u201cfrom my mother\u2019s womb\u201d is obviously hyperbolic. It is a way of saying \u201call his life.\u201d
tn Heb \u201cI guided her,\u201d referring to the widow mentioned in v. 16."}, {"pk": 2838347, "translation": "NET", "book": 18, "chapter": 31, "verse": 19, "text": "If I have seen anyone about to perish for lack of clothing, or a poor man without a coat,"}, {"pk": 2838348, "translation": "NET", "book": 18, "chapter": 31, "verse": 20, "text": "whose heart did not bless me as he warmed himself with the fleece of my sheep,", "comment": "tn The MT has simply \u201cif his loins did not bless me.\u201d In the conditional clause this is another protasis. It means, \u201cif I saw someone dying and if he did not thank me for clothing them.\u201d It is Job\u2019s way of saying that whenever he saw a need he met it, and he received his share of thanks \u2013 which prove his kindness. G. R. Driver has it \u201cwithout his loins having blessed me,\u201d taking \u201cIf\u2026not\u201d as an Aramaism, meaning \u201cexcept\u201d (AJSL 52 [1935/36]: 164f.).
tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: \u201cwas he not warmed\u2026?\u201d"}, {"pk": 2838349, "translation": "NET", "book": 18, "chapter": 31, "verse": 21, "text": "if I have raised my hand to vote against the orphan, when I saw my support in the court,", "comment": "tn The expression \u201craised my hand\u201d refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words \u201cto vote\u201d are supplied in the translation to indicate the setting.
tn Heb \u201cgate,\u201d referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word \u201ccourt\u201d to indicate this to the modern reader, who might not associate a city gate complex with judicial functions."}, {"pk": 2838350, "translation": "NET", "book": 18, "chapter": 31, "verse": 22, "text": "then let my arm fall from the shoulder, let my arm be broken off at the socket.", "comment": "sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.
tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has \u201clet fall my shoulder [\u05db\u05bc\u05b0\u05ea\u05b5\u05e4\u05b4\u05d9, k\u00fftefi] from the nape of the neck [or shoulder blade (\u05de\u05b4\u05e9\u05c1\u05bc\u05b4\u05db\u05b0\u05de\u05b8\u05d4, mishikhmah)].\u201d
tn The word \u05e7\u05b8\u05e0\u05b6\u05d4 (qaneh) is \u201creed; shaft; beam,\u201d and here \u201cshoulder joint.\u201d All the commentaries try to explain how \u201creed\u201d became \u201csocket; joint.\u201d This is the only place that it is used in such a sense. Whatever the exact explanation \u2013 and there seems to be no convincing view \u2013 the point of the verse is nonetheless clear."}, {"pk": 2838351, "translation": "NET", "book": 18, "chapter": 31, "verse": 23, "text": "For the calamity from God was a terror to me, and by reason of his majesty I was powerless.", "comment": "tn The form is \u05d5\u05bc\u05de\u05b4\u05e9\u05c2\u05bc\u05b0\u05d0\u05b5\u05ea\u05d5\u05b9 (umiss\u00ff\u2019eto); the preposition is causal. The form, from the verb \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201cto raise; to lift high\u201d), refers to God\u2019s exalted person, his majesty (see Job 13:11).
tc The LXX has \u201cFor the terror of God restrained me.\u201d Several commentators changed it to \u201ccame upon me.\u201d Driver had \u201cThe fear of God was burdensome.\u201d I. Eitan suggested \u201cThe terror of God was mighty upon me\u201d (\u201cTwo unknown verbs: etymological studies,\u201d JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands."}, {"pk": 2838352, "translation": "NET", "book": 18, "chapter": 31, "verse": 24, "text": "\u201cIf I have put my confidence in gold or said to pure gold, \u2018You are my security!\u2019"}, {"pk": 2838353, "translation": "NET", "book": 18, "chapter": 31, "verse": 25, "text": "if I have rejoiced because of the extent of my wealth, or because of the great wealth my hand had gained,"}, {"pk": 2838354, "translation": "NET", "book": 18, "chapter": 31, "verse": 26, "text": "if I looked at the sun when it was shining, and the moon advancing as a precious thing,", "comment": "tn Heb \u201clight\u201d; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon."}, {"pk": 2838355, "translation": "NET", "book": 18, "chapter": 31, "verse": 27, "text": "so that my heart was secretly enticed, and my hand threw them a kiss from my mouth,", "comment": "tn Heb \u201cand my hand kissed my mouth.\u201d The idea should be that of \u201cmy mouth kissed my hand.\u201d H. H. Rowley suggests that the hand was important in waving or throwing the kisses of homage to the sun and the moon, and so it receives the focus. This is the only place in the OT that refers to such a custom. Outside the Bible it was known, however."}, {"pk": 2838356, "translation": "NET", "book": 18, "chapter": 31, "verse": 28, "text": "then this also would be iniquity to be judged, for I would have been false to God above.", "comment": "tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.
tn Heb \u201cit.\u201d
tn The verb \u05db\u05bc\u05b8\u05d7\u05b7\u05e9\u05c1 (kakhash) in the Piel means \u201cto deny.\u201d The root meaning is \u201cto deceive; to disappoint; to grow lean.\u201d Here it means that he would have failed or proven unfaithful because his act would have been a denial of God."}, {"pk": 2838357, "translation": "NET", "book": 18, "chapter": 31, "verse": 29, "text": "If I have rejoiced over the misfortune of my enemy or exulted because calamity found him \u2014", "comment": "sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies\u2019 misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, \u201cIf chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.\u201d
tn The Hitpael of \u05e2\u05d5\u05bc\u05e8 (\u2019ur) has the idea of \u201cexult.\u201d
tn The word is \u05e8\u05b8\u05e2 (ra\u2019, \u201cevil\u201d) in the sense of anything that harms, interrupts, or destroys life.
tn The problem with taking this as \u201cif,\u201d introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant."}, {"pk": 2838358, "translation": "NET", "book": 18, "chapter": 31, "verse": 30, "text": "I have not even permitted my mouth to sin by asking for his life through a curse \u2014", "comment": "tn Heb \u201cI have not given my palate.\u201d
tn This verse would then be a parenthesis in which he stops to claim his innocence.
tn The infinitive construct with the \u05dc (lamed) preposition (\u201cby asking\u201d) serves in an epexegetical capacity here, explaining the verb of the first colon (\u201cpermitted\u2026to sin\u201d). To seek a curse on anyone would be a sin."}, {"pk": 2838359, "translation": "NET", "book": 18, "chapter": 31, "verse": 31, "text": "if the members of my household have never said, \u2018If only there were someone who has not been satisfied from Job\u2019s meat!\u2019 \u2014", "comment": "tn Now Job picks up the series of clauses serving as the protasis.
tn The optative is again expressed with \u201cwho will give?\u201d
sn The line is difficult to sort out. Job is saying it is sinful \u201cif his men have never said, \u2018O that there was one who has not been satisfied from his food.\u2019\u201d If they never said that, it would mean there were people out there who needed to be satisfied with his food.
tn Heb \u201chis\u201d; the referent (Job) has been specified in the translation for clarity.
tn Heb \u201cthe men of my tent.\u201d In context this refers to members of Job\u2019s household."}, {"pk": 2838360, "translation": "NET", "book": 18, "chapter": 31, "verse": 32, "text": "But no stranger had to spend the night outside, for I opened my doors to the traveler \u2014", "comment": "tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.
tn The word in the MT, \u05d0\u05b9\u05e8\u05d7\u05b7 (\u2019orakh, \u201cway\u201d), is a contraction from \u05d0\u05b9\u05e8\u05b5\u05d7\u05b7 (\u2019oreakh, \u201cwayfarer\u201d); thus, \u201ctraveler.\u201d The same parallelism is found in Jer 14:8. The reading here \u201con/to the road\u201d is meaningless otherwise."}, {"pk": 2838361, "translation": "NET", "book": 18, "chapter": 31, "verse": 33, "text": "if I have covered my transgressions as men do, by hiding iniquity in my heart,", "comment": "tn Now the protasis continues again.
tn The infinitive is epexegetical, explaining the first line.
tn The MT has \u201cin my bosom.\u201d This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.
sn Some commentators suggest taking the meaning here to be \u201cas Adam,\u201d referring to the Paradise story of the sin and denial."}, {"pk": 2838362, "translation": "NET", "book": 18, "chapter": 31, "verse": 34, "text": "because I was terrified of the great multitude, and the contempt of families terrified me, so that I remained silent and would not go outdoors \u2014", "comment": "tn Heb \u201cthe great multitude.\u201d But some commentators take \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4 (rabbah) adverbially: \u201cgreatly\u201d (see RSV).
tn Here too the verb will be the customary imperfect \u2013 it explains what he continually did in past time.
sn There is no clear apodosis for all these clauses. Some commentators transfer the verses around to make them fit the constructions. But the better view is that there is no apodosis \u2013 that Job broke off here, feeling it was useless to go further. Now he will address God and not men. But in vv. 38\u201340b he does return to a self-imprecation. However, there is not sufficient reason to start rearranging all the verses."}, {"pk": 2838363, "translation": "NET", "book": 18, "chapter": 31, "verse": 35, "text": "\u201cIf only I had someone to hear me! Here is my signature \u2014 let the Almighty answer me! If only I had an indictment that my accuser had written.", "comment": "tn Heb \u201chere is my \u2018tav\u2019\u201d (\u05d4\u05b5\u05df \u05ea\u05bc\u05b8\u05d5\u05b4\u05d9, hen tavi). The letter \u05ea (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an \u201cX,\u201d and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court \u2013 but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, \u201cThis is my last word.\u201d Others take the word to mean \u201cdesire\u201d \u2013 \u201cthis is my desire, that God would answer me\u201d (see E. F. Sutcliffe, \u201cNotes on Job, textual and exegetical,\u201d Bib 30 [1949]: 71-72; G. R. Driver, AJSL 3 [1935/36]: 166; P. P. Saydon, \u201cPhilological and Textual Notes to the Maltese Translation of the Old Testament,\u201d CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.
tn The optative is again introduced with \u201cwho will give to me hearing me? \u2013 O that someone would listen to me!\u201d
tn Heb \u201ca scroll,\u201d in the context referring to a scroll containing the accusations of Job\u2019s legal adversary (see the next line).
tn The last line is very difficult; it simply says, \u201ca scroll [that] my [legal] adversary had written.\u201d The simplest way to handle this is to see it as a continuation of the optative (RSV)."}, {"pk": 2838364, "translation": "NET", "book": 18, "chapter": 31, "verse": 36, "text": "Surely I would wear it proudly on my shoulder, I would bind it on me like a crown;", "comment": "tn The clause begins with the positive oath formula, \u05d0\u05b4\u05dd\u05be\u05dc\u05b9\u05d0 (\u2019im-lo\u2019).
tn The word \u201cproudly\u201d is not in the Hebrew text, but is implied (note the following line).
tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative \u05de\u05b7\u05e2\u05b2\u05d3\u05b7\u05e0\u05bc\u05d5\u05b9\u05ea (ma\u2019adannot, \u201cbonds; ties\u201d) in 38:31."}, {"pk": 2838365, "translation": "NET", "book": 18, "chapter": 31, "verse": 37, "text": "I would give him an accounting of my steps; like a prince I would approach him."}, {"pk": 2838366, "translation": "NET", "book": 18, "chapter": 31, "verse": 38, "text": "\u201cIf my land cried out against me and all its furrows wept together,", "comment": "sn Some commentators have suggested that the meaning behind this is that Job might not have kept the year of release (Deut 15:1), and the law against mixing seed (Lev 19:19). But the context will make clear that the case considered is obtaining the land without paying for it and causing the death of its lawful owner (see H. H. Rowley, Job [NCBC], 206). Similar to this would be the case of Naboth\u2019s vineyard."}, {"pk": 2838367, "translation": "NET", "book": 18, "chapter": 31, "verse": 39, "text": "if I have eaten its produce without paying, or caused the death of its owners,", "comment": "tn Heb \u201cwithout silver.\u201d
tc The versions have the verb \u201cgrieved\u201d here. The Hebrew verb means \u201cto breathe,\u201d but the form is Hiphil. This verb in that stem could mean something of a contemptuous gesture, like \u201csniff\u201d in Mal 1:13. But with \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) in Job 11:20 it means \u201cto cause death,\u201d i.e., \u201cto cause to breathe out; to expire.\u201d This is likely the meaning here, although it is possible that it only meant \u201cto cause suffering\u201d to the people.
tn There is some debate over the meaning of \u05d1\u05bc\u05b0\u05e2\u05b8\u05dc\u05b6\u05d9\u05d4\u05b8 (b\u00ff\u2019aleyha), usually translated \u201cits owners.\u201d Dahood, following others (although without their emendations), thought it referred to \u201claborers\u201d (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362)."}, {"pk": 2838368, "translation": "NET", "book": 18, "chapter": 31, "verse": 40, "text": "then let thorns sprout up in place of wheat, and in place of barley, weeds!\u201d The words of Job are ended.", "comment": "tn The word \u05d1\u05bc\u05b8\u05d0\u05b0\u05e9\u05c1\u05b8\u05d4 (bo\u2019shah, from \u05d1\u05bc\u05b8\u05d0\u05b7\u05e9\u05c1 [ba\u2019as, \u201cto have a foul smell\u201d]) must refer to foul smelling weeds."}, {"pk": 2838369, "translation": "NET", "book": 18, "chapter": 32, "verse": 1, "text": "So these three men refused to answer Job further, because he was righteous in his own eyes.", "comment": "sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu\u2019s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God\u2019s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job\u2019s actual case. In the first speech, there is a short introduction (32:1\u20135), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6\u201314), and his friends arguments failed (32:15\u201322); he calls for Job\u2019s attention (33:1\u20137), claims Job\u2019s case is wrong (33:8\u201313), and Job\u2019s argument that God does not answer is false (33:14\u201328), and then makes an appeal to Job (33:29\u201333). It becomes evident that Elihu correctly identified Job\u2019s determination to maintain his integrity at God\u2019s expense as the primary problem in at least the latter stages of the dialogues (32:1\u20133; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21\u201322) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23\u201324), and desired Job\u2019s vindication (33:32). In addition, Elihu focused on vindicating God\u2019s actions (34:12; 35:10\u201311; 36:2\u20133, 22\u201326) and announced the coming theophany (37:1\u20135, 22). It appears that he was not included in the divine condemnation of Job\u2019s friends (42:7\u20139) and was excluded from Job\u2019s prayer of intercession (42:8\u201310) \u2013 both perhaps implying divine approval of his behavior and words.
tc The LXX, Syriac, and Symmachus have \u201cin their eyes.\u201d This is adopted by some commentators, but it does not fit the argument.
tn The form is the infinitive construct (\u201canswer\u201d) functioning as the object of the preposition; the phrase forms the complement of the verb \u201cthey ceased to answer\u201d (= \u201cthey refused to answer further\u201d)."}, {"pk": 2838370, "translation": "NET", "book": 18, "chapter": 32, "verse": 2, "text": "Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He was angry with Job for justifying himself rather than God.", "comment": "tn The second comment about Elihu\u2019s anger comes right before the statement of its cause. Now the perfect verb is used: \u201che was angry.\u201d
tn The verse begins with \u05d5\u05b7\u05d9\u05bc\u05b4\u05d7\u05b7\u05e8 \u05d0\u05b7\u05e3 (vayyikhar \u2019af, \u201cand the anger became hot\u201d), meaning Elihu became very angry.
tc The LXX and Latin versions soften the expression slightly by saying \u201cbefore God.\u201d
tn The explanation is the causal clause \u05e2\u05b7\u05dc\u05be\u05e6\u05b7\u05d3\u05bc\u05b0\u05e7\u05d5\u05b9 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05d5\u05b9 (\u2019al-tsadd\u00ffqo nafsho, \u201cbecause he justified himself\u201d). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive."}, {"pk": 2838371, "translation": "NET", "book": 18, "chapter": 32, "verse": 3, "text": "With Job\u2019s three friends he was also angry, because they could not find an answer, and so declared Job guilty.", "comment": "tc This is one of the eighteen \u201ccorrections of the scribes\u201d (tiqqune sopherim); it originally read, \u201cand they declared God [in the wrong].\u201d The thought was that in abandoning the debate they had conceded Job\u2019s point.
tn Heb \u201chis\u201d; the referent (Job) has been specified in the translation to indicate whose friends they were.
tn The perfect verb should be given the category of potential perfect here."}, {"pk": 2838372, "translation": "NET", "book": 18, "chapter": 32, "verse": 4, "text": "Now Elihu had waited before speaking to Job, because the others were older than he was.", "comment": "tn Heb \u201cthey\u201d; the referent (the other friends) has been specified in the translation for clarity.
tc This reading requires repointing the word \u05d1\u05bc\u05b4\u05d3\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (bidbarim, \u201cwith words\u201d) to \u05d1\u05bc\u05b0\u05d3\u05b8\u05d1\u05bc\u05b0\u05e8\u05b8\u05dd (b\u00ffdabb\u00ffram, \u201cwhile they spoke [with Job]\u201d). If the MT is retained, it would mean \u201che waited for Job with words,\u201d which while understandable is awkward."}, {"pk": 2838373, "translation": "NET", "book": 18, "chapter": 32, "verse": 5, "text": "But when Elihu saw that the three men had no further reply, he became very angry.", "comment": "tn The first clause beginning with a vav (\u05d5) consecutive and the preterite can be subordinated to the next similar verb as a temporal clause.
tn Heb \u201cthat there was no reply in the mouth of the three men.\u201d"}, {"pk": 2838374, "translation": "NET", "book": 18, "chapter": 32, "verse": 6, "text": "So Elihu son of Barakel the Buzite spoke up: \u201cI am young, but you are elderly; that is why I was fearful, and afraid to explain to you what I know.", "comment": "tn The text has \u201csmall in days.\u201d
tn The Piel infinitive with the preposition (\u05de\u05b5\u05d7\u05b7\u05d5\u05bc\u05b9\u05ea, mekhavvot) means \u201cfrom explaining.\u201d The phrase is the complement: \u201cexplain\u201d what Elihu feared.
tn Heb \u201canswered and said.\u201d
tn The verb \u05d6\u05b8\u05d7\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning \u201cto be timid\u201d (see H. H. Rowley, Job [NCBC], 208)."}, {"pk": 2838375, "translation": "NET", "book": 18, "chapter": 32, "verse": 7, "text": "I said to myself, \u2018Age should speak, and length of years should make wisdom known.\u2019", "comment": "tn Heb \u201cabundance of years.\u201d
tn Heb \u201cdays.\u201d
tn The imperfect here is to be classified as an obligatory imperfect."}, {"pk": 2838376, "translation": "NET", "book": 18, "chapter": 32, "verse": 8, "text": "But it is a spirit in people, the breath of the Almighty, that makes them understand.", "comment": "tn This is the word \u05e0\u05b0\u05e9\u05c1\u05b8\u05de\u05b8\u05d4 (n\u00ffshamah, \u201cbreath\u201d); according to Gen 2:7 it was breathed into Adam to make him a living person (\u201csoul\u201d). With that divine impartation came this spiritual understanding. Some commentators identify the \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) in the first line as the Spirit of God; this \u201cbreath\u201d would then be the human spirit. Whether Elihu knew that much, however, is hard to prove."}, {"pk": 2838377, "translation": "NET", "book": 18, "chapter": 32, "verse": 9, "text": "It is not the aged who are wise, nor old men who understand what is right.", "comment": "tn The MT has \u201cthe great\u201d or \u201cthe many,\u201d meaning great in years according to the parallelism."}, {"pk": 2838378, "translation": "NET", "book": 18, "chapter": 32, "verse": 10, "text": "Therefore I say, \u2018Listen to me. I, even I, will explain what I know.\u2019", "comment": "tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them."}, {"pk": 2838379, "translation": "NET", "book": 18, "chapter": 32, "verse": 11, "text": "Look, I waited for you to speak; I listened closely to your wise thoughts, while you were searching for words.", "comment": "tn Heb \u201cfor your words.\u201d
tn The word means \u201cunderstanding.\u201d It refers to the faculty of perception and comprehension; but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it \u201creasonings,\u201d \u201carguments,\u201d etc."}, {"pk": 2838380, "translation": "NET", "book": 18, "chapter": 32, "verse": 12, "text": "Now I was paying you close attention, yet there was no one proving Job wrong, not one of you was answering his statements!", "comment": "tn The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cbehold\u201d) has a deictic force here, calling attention to the thought that is now presented.
tn The verb again is from \u05d1\u05bc\u05b4\u05d9\u05df (bin, \u201cto perceive; to understand\u201d); in this stem it means to \u201cto pay close attention.\u201d
tn The participle \u05de\u05d5\u05b9\u05db\u05b4\u05d9\u05d7\u05b7 (mokhiakh) is from the verb \u05d9\u05b8\u05db\u05b7\u05d7 (yakhakh) that has been used frequently in the book of Job. It means \u201cto argue; to contend; to debate; to prove; to dispute.\u201d The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize \u2013 but could not prove Job wrong."}, {"pk": 2838381, "translation": "NET", "book": 18, "chapter": 32, "verse": 13, "text": "So do not say, \u2018We have found wisdom! God will refute him, not man!\u2019", "comment": "tn Heb \u201clest you say.\u201d R. Gordis (Job, 368) calls this a breviloquence: \u201cbeware lest [you say].\u201d He then suggests the best reading for their quote to be, \u201cWe have attained wisdom, but only God can refute him, not man.\u201d H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.
tn The root is \u05e0\u05b8\u05d3\u05b7\u05e3 (nadaf, \u201cto drive away; to drive off\u201d). Here it is in the abstract sense of \u201csucceed in doing something; confound,\u201d and so \u201crefute; rebut.\u201d Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from \u05d0\u05b8\u05dc\u05b7\u05e3 (\u2019alaf, \u201cinstruct\u201d) the form becoming \u05d9\u05b7\u05dc\u05bc\u05b0\u05e4\u05b6\u05e0\u05d5\u05bc (yall\u00fffenu) instead of \u05d9\u05b4\u05d3\u05bc\u05b0\u05e4\u05b6\u05e0\u05bc\u05d5\u05bc (yidd\u00fffenu), obtaining the translation \u201cGod will instruct us.\u201d This makes a smoother reading, but does not have much support for it."}, {"pk": 2838382, "translation": "NET", "book": 18, "chapter": 32, "verse": 14, "text": "Job has not directed his words to me, and so I will not reply to him with your arguments.", "comment": "tn Heb \u201cyour words.\u201d
tn The verb \u05e2\u05b7\u05e8\u05b7\u05da\u05b0 (\u2019arakh) means \u201cto arrange in order; to set forth; to direct; to marshal.\u201d It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.
tn Heb \u201che\u201d; the referent (Job) has been specified in the translation for clarity."}, {"pk": 2838383, "translation": "NET", "book": 18, "chapter": 32, "verse": 15, "text": "\u201cThey are dismayed and cannot answer any more; they have nothing left to say.", "comment": "tn The verb \u05d7\u05b7\u05ea\u05bc\u05d5\u05bc (khattu) is from \u05d7\u05b8\u05ea\u05b7\u05ea (khatat) which means \u201cto be terrified.\u201d But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, \u201cthey are shattered, beaten in an argument.\u201d
tn Heb \u201cwords have moved away from them,\u201d meaning words are gone from them, they have nothing left to say."}, {"pk": 2838384, "translation": "NET", "book": 18, "chapter": 32, "verse": 16, "text": "And I have waited. But because they do not speak, because they stand there and answer no more,", "comment": "tn Some commentators take this as a question: \u201cAnd shall [or must] I wait because they do not speak?\u201d (A. B. Davidson, R. Gordis). But this is not convincing because the silence of the friends is the reason for him to speak, not to wait."}, {"pk": 2838385, "translation": "NET", "book": 18, "chapter": 32, "verse": 17, "text": "I too will answer my part, I too will explain what I know."}, {"pk": 2838386, "translation": "NET", "book": 18, "chapter": 32, "verse": 18, "text": "For I am full of words, and the spirit within me constrains me.", "comment": "tn The verb \u05e6\u05d5\u05bc\u05e7 (tsuq) means \u201cto constrain; to urge; to press.\u201d It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.
tn Heb \u201cthe spirit of my belly.\u201d"}, {"pk": 2838387, "translation": "NET", "book": 18, "chapter": 32, "verse": 19, "text": "Inside I am like wine which has no outlet, like new wineskins ready to burst!", "comment": "tc The Hebrew text has \u05db\u05bc\u05b0\u05d0\u05b9\u05d1\u05d5\u05b9\u05ea \u05d7\u05b2\u05d3\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (k\u00ff\u2019ovot khadashim), traditionally rendered \u201clike new wineskins.\u201d But only here does the phrase have this meaning. The LXX has \u201csmiths\u201d for \u201cnew,\u201d thus \u201clike smith\u2019s bellows.\u201d A. Guillaume connects the word with an Arabic word for a wide vessel for wine shaped like a cup (\u201cArchaeological and philological note on Job 32:19,\u201d PEQ 93 [1961]: 147-50). Some have been found in archaeological sites. The poor would use skins, the rich would use jars. The key to putting this together is the verb at the end of the line, \u05d9\u05b4\u05d1\u05bc\u05b8\u05e7\u05b5\u05e2\u05b7 (yibbaqea\u2019, \u201cthat are ready to burst\u201d). The point of the statement is that Elihu is bursting to speak, and until now has not had the opening.
tn Heb \u201cin my belly I am like wine that is not opened\u201d (a Niphal imperfect), meaning sealed up with no place to escape."}, {"pk": 2838388, "translation": "NET", "book": 18, "chapter": 32, "verse": 20, "text": "I will speak, so that I may find relief; I will open my lips, so that I may answer.", "comment": "tn The cohortative expresses Elihu\u2019s resolve to speak."}, {"pk": 2838389, "translation": "NET", "book": 18, "chapter": 32, "verse": 21, "text": "I will not show partiality to anyone, nor will I confer a title on any man.", "comment": "tn The verb means \u201cto confer an honorary title; to give a mark of distinction,\u201d but it is often translated with the verb \u201cflatter.\u201d Elihu will not take sides, he will not use pompous titles.
tn The idiom is \u201cI will not lift up the face of a man.\u201d Elihu is going to show no favoritism, but speak his mind."}, {"pk": 2838390, "translation": "NET", "book": 18, "chapter": 32, "verse": 22, "text": "for I do not know how to give honorary titles, if I did, my Creator would quickly do away with me.", "comment": "tn Heb \u201cquickly carry me away.\u201d
tn The words \u201cif I did\u201d are supplied in the translation to make sense out of the two clauses.
tn The construction uses a perfect verb followed by the imperfect. This is a form of subordination equivalent to a complementary infinitive (see GKC 385-86 \u00a7120.c)."}, {"pk": 2838391, "translation": "NET", "book": 18, "chapter": 33, "verse": 1, "text": "\u201cBut now, O Job, listen to my words, and hear everything I have to say!", "comment": "tn Heb \u201chear all my words.\u201d
tn Heb \u201cgive ear,\u201d the Hiphil denominative verb from \u201cear.\u201d"}, {"pk": 2838392, "translation": "NET", "book": 18, "chapter": 33, "verse": 2, "text": "See now, I have opened my mouth; my tongue in my mouth has spoken.", "comment": "tn The perfect verbs in this verse should be classified as perfects of resolve: \u201cI have decided to open\u2026speak.\u201d
sn H. H. Rowley (Job [NCBC], 210) says, \u201cThe self-importance of Elihu is boundless, and he is the master of banality.\u201d He adds that whoever wrote these speeches this way clearly intended to expose the character rather than exalt him."}, {"pk": 2838393, "translation": "NET", "book": 18, "chapter": 33, "verse": 3, "text": "My words come from the uprightness of my heart, and my lips will utter knowledge sincerely.", "comment": "tc This expression is unusual; R. Gordis (Job, 371) says it can be translated, \u201cthe purity of my heart [is reflected] in my words,\u201d but that is far-fetched and awkward. So there have been suggestions for emending \u05d9\u05b9\u05e9\u05c1\u05b6\u05e8 (yosher, \u201cuprightness\u201d). Kissane\u2019s makes the most sense if a change is desired: \u201cshall reveal\u201d (an Arabic sense of yasher), although Holscher interpreted \u201cshall affirm\u201d (yasher, with a Syriac sense). Dhorme has \u201cmy heart will repeat\u201d (\u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05e8, yashur), but this is doubtful. If Kissane\u2019s view is taken, it would say, \u201cmy heart will reveal my words.\u201d Some commentators would join \u201cand knowledge\u201d to this colon, and read \u201cwords of knowledge\u201d \u2013 but that requires even more emendations.
tn More literally, \u201cand the knowledge of my lips they will speak purely.\u201d"}, {"pk": 2838394, "translation": "NET", "book": 18, "chapter": 33, "verse": 4, "text": "The Spirit of God has made me, and the breath of the Almighty gives me life.", "comment": "tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God.tn The verb \u05ea\u05bc\u05b0\u05d7\u05b7\u05d9\u05bc\u05b5\u05e0\u05b4\u05d9 (t\u00ffkhayyeni) is the Piel imperfect of the verb \u201cto live.\u201d It can mean \u201cgives me life,\u201d but it can also me \u201cquickens me, enlivens me.\u201d"}, {"pk": 2838395, "translation": "NET", "book": 18, "chapter": 33, "verse": 5, "text": "Reply to me, if you can; set your arguments in order before me and take your stand!", "comment": "tn The Hebrew text does not contain the term \u201carguments,\u201d but this verb has been used already for preparing or arranging a defense."}, {"pk": 2838396, "translation": "NET", "book": 18, "chapter": 33, "verse": 6, "text": "Look, I am just like you in relation to God; I too have been molded from clay.", "comment": "tn The verb means \u201cnipped off,\u201d as a potter breaks off a piece of clay when molding a vessel."}, {"pk": 2838397, "translation": "NET", "book": 18, "chapter": 33, "verse": 7, "text": "Therefore no fear of me should terrify you, nor should my pressure be heavy on you.", "comment": "tn See Job 9:34 and 13:21.
tc The noun means \u201cmy pressure; my burden\u201d in the light of the verb \u05d0\u05b8\u05db\u05b2\u05e3 (\u2019akhaf, \u201cto press on; to grip tightly\u201d). In the parallel passages the text used \u201chand\u201d and \u201crod\u201d in the hand to terrify. The LXX has \u201chand\u201d here for this word. But simply changing it to \u201chand\u201d is ruled out because the verb is masculine."}, {"pk": 2838398, "translation": "NET", "book": 18, "chapter": 33, "verse": 8, "text": "\u201cIndeed, you have said in my hearing (I heard the sound of the words!):", "comment": "tn Heb \u201cin my ears.\u201d"}, {"pk": 2838399, "translation": "NET", "book": 18, "chapter": 33, "verse": 9, "text": "\u2018I am pure, without transgression; I am clean and have no iniquity.", "comment": "sn See Job 9:21; 10:7; 23:7; 27:4; ch. 31.
tn The word is a hapax legomenon; hap is from \u05d7\u05b8\u05e4\u05b7\u05e3 (khafaf). It is used in New Hebrew in expressions like \u201cto wash\u201d the head. Cognates in Syriac and Akkadian support the meaning \u201cto wash; to clean.\u201d"}, {"pk": 2838400, "translation": "NET", "book": 18, "chapter": 33, "verse": 10, "text": "Yet God finds occasions with me; he regards me as his enemy!", "comment": "tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
sn See Job 10:13ff.; 19:6ff.; and 13:24.
tn The Hebrew means \u201cfrustrations\u201d or \u201coppositions.\u201d The RSV has \u201cdispleasure,\u201d NIV \u201cfaults,\u201d and NRSV \u201coccasions.\u201d Rashi chose the word found in Judg 14:4 \u2013 with metathesis \u2013 meaning \u201cpretexts\u201d (\u05ea\u05bc\u05b9\u05d0\u05b2\u05e0\u05d5\u05b9\u05ea, to\u2019anot); this is followed by NAB, NASB."}, {"pk": 2838401, "translation": "NET", "book": 18, "chapter": 33, "verse": 11, "text": "He puts my feet in shackles; he watches closely all my paths.\u2019", "comment": "sn See Job 13:27."}, {"pk": 2838402, "translation": "NET", "book": 18, "chapter": 33, "verse": 12, "text": "Now in this, you are not right \u2014 I answer you, for God is greater than a human being.", "comment": "tc The LXX has \u201che that is above men is eternal.\u201d Elihu is saying that God is far above Job\u2019s petty problems.
tn The meaning of this verb is \u201cthis is my answer to you.\u201d"}, {"pk": 2838403, "translation": "NET", "book": 18, "chapter": 33, "verse": 13, "text": "Why do you contend against him, that he does not answer all a person\u2019s words?", "comment": "tc The MT has \u201call his words.\u201d This must refer to \u201cman\u201d in the previous verse. But many wish to change it to \u201cmy words,\u201d since it would be summarizing Job\u2019s complaint to God."}, {"pk": 2838404, "translation": "NET", "book": 18, "chapter": 33, "verse": 14, "text": "\u201cFor God speaks, the first time in one way, the second time in another, though a person does not perceive it.", "comment": "tn The Syriac and the Vulgate have \u201cand he does not repeat it,\u201d a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning \u2013 a root which does not exist (see L. Dennefeld, RB 48 [1939]: 175). The verse is saying that God does speak to man."}, {"pk": 2838405, "translation": "NET", "book": 18, "chapter": 33, "verse": 15, "text": "In a dream, a night vision, when deep sleep falls on people as they sleep in their beds."}, {"pk": 2838406, "translation": "NET", "book": 18, "chapter": 33, "verse": 16, "text": "Then he gives a revelation to people, and terrifies them with warnings,", "comment": "tn The idiom is \u201che uncovers the ear of men.\u201d This expression means \u201cinform\u201d in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means \u201cmake a revelation\u201d (see 1 Sam 9:15; 2 Sam 7:27).
tc Heb \u201cand seals their bonds.\u201d The form of the present translation, \u201cand terrifies them with warnings,\u201d is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have \u201ctheir correction\u201d for \u201ctheir bond,\u201d which is what the KJV used. But the LXX, Aquila, and the Syriac have \u201cterrifies\u201d for the verb. This involves a change in pointing from \u05d9\u05b8\u05d7\u05b0\u05ea\u05bc\u05b9\u05dd (yakhtom) to \u05d9\u05b0\u05d7\u05b4\u05ea\u05bc\u05b5\u05dd (y\u00ffkhittem). The LXX has \u201cappearances of fear\u201d instead of \u201cbonds.\u201d The point of the verse seems to be that by terrifying dreams God makes people aware of their ways."}, {"pk": 2838407, "translation": "NET", "book": 18, "chapter": 33, "verse": 17, "text": "to turn a person from his sin, and to cover a person\u2019s pride.", "comment": "tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed \u05d9\u05b0\u05db\u05b7\u05e1\u05bc\u05b6\u05d4 (y\u00ffkhasseh, \u201ccovers\u201d) to \u05d9\u05b0\u05db\u05b7\u05e1\u05bc\u05b5\u05d7\u05b7 (y\u00ffkhasseakh, \u201che cuts away\u201d), or \u05d9\u05b0\u05db\u05b7\u05dc\u05bc\u05b6\u05d4 (y\u00ffkhalleh, \u201che puts an end to\u201d). The various emendations are not all that convincing.
tc The MT simply has \u05de\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 (ma\u2019aseh, \u201cdeed\u201d). The LXX has \u201cfrom his iniquity\u201d which would have been \u05de\u05b5\u05e2\u05b7\u05d5\u05b0\u05dc\u05b8\u05d4 (me\u2019avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean \u201c[evil] deeds.\u201d"}, {"pk": 2838408, "translation": "NET", "book": 18, "chapter": 33, "verse": 18, "text": "He spares a person\u2019s life from corruption, his very life from crossing over the river.", "comment": "tn A number of interpreters and translations take this as \u201cthe pit\u201d (see Job 17:14; cf. NAB, NASB, NIV, NRSV).
tc Here is another difficult line. The verb normally means \u201cto pass through; to pass over,\u201d and so this word would normally mean \u201cfrom passing through [or over].\u201d The word \u05e9\u05c1\u05b6\u05dc\u05b7\u05d7 (shelakh) does at times refer to a weapon, but most commentators look for a parallel with \u201cthe pit [or corruption].\u201d One suggestion is \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc\u05b8\u05d4 (sh\u00ff\u2019olah, \u201cto Sheol\u201d), proposed by Duhm. Dhorme thought it was \u05e9\u05c1\u05b7\u05dc\u05b7\u05d7 (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV \u05e9\u05c1\u05b6\u05dc\u05b7\u05d7. The idea of crossing the river of death fits the idea of the passage well, although the reading \u201cto perish by the sword\u201d makes sense and was followed by the NIV."}, {"pk": 2838409, "translation": "NET", "book": 18, "chapter": 33, "verse": 19, "text": "Or a person is chastened by pain on his bed, and with the continual strife of his bones,", "comment": "tc The MT has the passive form, and so a subject has to be added: \u201c[a man] is chastened.\u201d The LXX has the active form, indicating \u201c[God] chastens,\u201d but the object \u201ca man\u201d has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.
tc The Kethib \u201cthe strife of his bones is continual,\u201d whereas the Qere has \u201cthe multitude of his bones are firm.\u201d The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife."}, {"pk": 2838410, "translation": "NET", "book": 18, "chapter": 33, "verse": 20, "text": "so that his life loathes food, and his soul rejects appetizing fare.", "comment": "tn Heb \u201cfood of desire.\u201d The word \u201crejects\u201d is not in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2838411, "translation": "NET", "book": 18, "chapter": 33, "verse": 21, "text": "His flesh wastes away from sight, and his bones, which were not seen, are easily visible.", "comment": "tc Heb \u201care laid bare.\u201d This is the Qere reading; the Kethib means \u201cbare height.\u201d Gordis reverses the word order: \u201chis bones are bare [i.e., crushed] so that they cannot be looked upon.\u201d But the sense of that is not clear."}, {"pk": 2838412, "translation": "NET", "book": 18, "chapter": 33, "verse": 22, "text": "He draws near to the place of corruption, and his life to the messengers of death.", "comment": "tn Heb \u201chis soul [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh, \u201clife\u201d] draws near.\u201d
tn The MT uses the Hiphil participle, \u201cto those who cause death.\u201d This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into \u05dc\u05b0\u05de\u05d5\u05b9 \u05de\u05b5\u05ea\u05bc\u05b4\u05d9\u05dd (l\u00ffmo metim) and simply read \u201cto the dead.\u201d Dhorme adds a couple of letters to get \u05dc\u05b4\u05de\u05b0\u05e7\u05d5\u05b9\u05dd \u05de\u05b5\u05ea\u05bc\u05b4\u05d9\u05dd (limqom metim, \u201cto the place [or abode] of the dead\u201d)."}, {"pk": 2838413, "translation": "NET", "book": 18, "chapter": 33, "verse": 23, "text": "If there is an angel beside him, one mediator out of a thousand, to tell a person what constitutes his uprightness;", "comment": "sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as \u201cangel\u201d), who could be human or angelic. This messenger will interpret/mediate God\u2019s will. By \u201cone \u2026 out of a thousand\u201d Elihu could have meant either that one of the thousands of messengers at God\u2019s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).
tn This is a smoother reading. The MT has \u201cto tell to a man his uprightness,\u201d to reveal what is right for him. The LXX translated this word \u201cduty\u201d; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness."}, {"pk": 2838414, "translation": "NET", "book": 18, "chapter": 33, "verse": 24, "text": "and if God is gracious to him and says, \u2018Spare him from going down to the place of corruption, I have found a ransom for him,\u2019", "comment": "tc The verb is either taken as an anomalous form of \u05e4\u05bc\u05b8\u05d3\u05b7\u05e2 (pada\u2019, \u201cto rescue; to redeem,\u201d or \u201cto exempt him\u201d), or it is emended to some similar word, like \u05e4\u05bc\u05b8\u05e8\u05b7\u05e2 (para\u2019, \u201cto let loose,\u201d so Wright).
tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
sn This verse and v. 28 should be compared with Ps 49:7\u20139, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed."}, {"pk": 2838415, "translation": "NET", "book": 18, "chapter": 33, "verse": 25, "text": "then his flesh is restored like a youth\u2019s; he returns to the days of his youthful vigor.", "comment": "tc The word \u05e8\u05bb\u05d8\u05b2\u05e4\u05b7\u05e9\u05c1 (rutafash) is found nowhere else. One suggestion is that it should be \u05d9\u05b4\u05e8\u05b0\u05d8\u05b7\u05d1 (yirtav, \u201cto become fresh\u201d), connected to \u05e8\u05b8\u05d8\u05b7\u05d1 (ratav, \u201cto be well watered [or moist]\u201d). It is also possible that it was a combination of \u05e8\u05b8\u05d8\u05b7\u05d1 (ratav, \u201cto be well watered\u201d) and \u05d8\u05b8\u05e4\u05b7\u05e9\u05c1 (tafash, \u201cto grow fat\u201d). But these are all guesses in the commentaries.
tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way."}, {"pk": 2838416, "translation": "NET", "book": 18, "chapter": 33, "verse": 26, "text": "He entreats God, and God delights in him, he sees God\u2019s face with rejoicing, and God restores to him his righteousness.", "comment": "tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to \u201che recounts,\u201d making the idea that the man publishes the news of his victory or salvation (taking \u201crighteousness\u201d as a metonymy of cause).
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Heb \u201chis face\u201d; the referent (God) has been specified in the translation for clarity.sn This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God\u2019s face, i.e., he sees the evidence of God\u2019s presence.
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2838417, "translation": "NET", "book": 18, "chapter": 33, "verse": 27, "text": "That person sings to others, saying: \u2018I have sinned and falsified what is right, but I was not punished according to what I deserved.", "comment": "tn Heb \u201cto men.\u201d
tc The verb \u05d9\u05b8\u05e9\u05c1\u05b9\u05e8 (yashor) is unusual. The typical view is to change it to \u05d9\u05b8\u05e9\u05c1\u05b4\u05d9\u05e8 (yashir, \u201che sings\u201d), but that may seem out of harmony with a confession. Dhorme suggests a root \u05e9\u05c1\u05d5\u05bc\u05e8 (shur, \u201cto repeat\u201d), but this is a doubtful root. J. Reider reads it \u05d9\u05b8\u05e9\u05c1\u05b5\u05d9\u05e8 (yasher) and links it to an Arabic word \u201cconfesses\u201d (ZAW 24 [1953]: 275).
tn The verb \u05e9\u05c1\u05b8\u05d5\u05b8\u05d4 (shavah) has the impersonal meaning here, \u201cit has not been requited to me.\u201d The meaning is that the sinner has not been treated in accordance with his deeds: \u201cI was not punished according to what I deserved.\u201d"}, {"pk": 2838418, "translation": "NET", "book": 18, "chapter": 33, "verse": 28, "text": "He redeemed my life from going down to the place of corruption, and my life sees the light!\u2019", "comment": "sn See note on \u201chim\u201d in v. 24."}, {"pk": 2838419, "translation": "NET", "book": 18, "chapter": 33, "verse": 29, "text": "\u201cIndeed, God does all these things, twice, three times, in his dealings with a person,", "comment": "tn The phrase \u201cin his dealings\u201d is not in the Hebrew text, but has been supplied in the translation for clarification."}, {"pk": 2838420, "translation": "NET", "book": 18, "chapter": 33, "verse": 30, "text": "to turn back his life from the place of corruption, that he may be enlightened with the light of life."}, {"pk": 2838421, "translation": "NET", "book": 18, "chapter": 33, "verse": 31, "text": "Pay attention, Job \u2014 listen to me; be silent, and I will speak."}, {"pk": 2838422, "translation": "NET", "book": 18, "chapter": 33, "verse": 32, "text": "If you have any words, reply to me; speak, for I want to justify you.", "comment": "tn The infinitive construct serves as the complement or object of \u201cI desire.\u201d It could be rendered \u201cto justify you\u201d or \u201cyour justification, \u201cnamely, \u201cthat you be justified.\u201d
tn Heb \u201cif there are words.\u201d"}, {"pk": 2838423, "translation": "NET", "book": 18, "chapter": 33, "verse": 33, "text": "If not, you listen to me; be silent, and I will teach you wisdom.\u201d"}, {"pk": 2838424, "translation": "NET", "book": 18, "chapter": 34, "verse": 1, "text": "Elihu answered:", "comment": "sn This speech of Elihu focuses on defending God. It can be divided into these sections: Job is irreligious (2-9), God is just (10-15), God is impartial and omniscient (16-30), Job is foolish to rebel (31-37)."}, {"pk": 2838425, "translation": "NET", "book": 18, "chapter": 34, "verse": 2, "text": "\u201cListen to my words, you wise men; hear me, you learned men.", "comment": "tn The Hebrew word means \u201cthe men who know,\u201d and without a complement it means \u201cto possess knowledge.\u201d
tn Heb \u201cgive ear to me.\u201d"}, {"pk": 2838426, "translation": "NET", "book": 18, "chapter": 34, "verse": 3, "text": "For the ear assesses words as the mouth tastes food.", "comment": "tn Or \u201cexamines; tests; tries; discerns.\u201d
tn Or \u201cpalate\u201d; the Hebrew term refers to the tongue or to the mouth in general."}, {"pk": 2838427, "translation": "NET", "book": 18, "chapter": 34, "verse": 4, "text": "Let us evaluate for ourselves what is right; let us come to know among ourselves what is good.", "comment": "tn The word is \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat) again, with the sense of what is right or just.
sn Elihu means \u201cchoose after careful examination.\u201d"}, {"pk": 2838428, "translation": "NET", "book": 18, "chapter": 34, "verse": 5, "text": "For Job says, \u2018I am innocent, but God turns away my right.", "comment": "tn Heb \u201crighteous,\u201d but in this context it means to be innocent or in the right."}, {"pk": 2838429, "translation": "NET", "book": 18, "chapter": 34, "verse": 6, "text": "Concerning my right, should I lie? My wound is incurable, although I am without transgression.\u2019", "comment": "tn The Hebrew text has only \u201cmy arrow.\u201d Some commentators emend that word slightly to get \u201cmy wound.\u201d But the idea could be derived from \u201carrows\u201d as well, the wounds caused by the arrows. The arrows are symbolic of God\u2019s affliction.
tn Heb \u201cwithout transgression\u201d; but this is parallel to the first part where the claim is innocence.
tn The verb is the Piel imperfect of \u05db\u05bc\u05b8\u05d6\u05b7\u05d1 (kazav), meaning \u201cto lie.\u201d It could be a question: \u201cShould I lie [against my right?] \u2013 when I am innocent. If it is repointed to the Pual, then it can be \u201cI am made to lie,\u201d or \u201cI am deceived.\u201d Taking it as a question makes good sense here, and so emendations are unnecessary."}, {"pk": 2838430, "translation": "NET", "book": 18, "chapter": 34, "verse": 7, "text": "What man is like Job, who drinks derision like water!", "comment": "tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it \u201cblasphemy\u201d (cf. NAB).
tn Heb \u201che drinks,\u201d but coming after the question this clause may be subordinated."}, {"pk": 2838431, "translation": "NET", "book": 18, "chapter": 34, "verse": 8, "text": "He goes about in company with evildoers, he goes along with wicked men.", "comment": "tn The infinitive construct with the \u05dc (lamed) preposition may continue the clause with the finite verb (see GKC 351 \u00a7114.p).
tn Heb \u201cmen of wickedness\u201d; the genitive is attributive (= \u201cwicked men\u201d).
tn The perfect verb with the vav (\u05d5) consecutive carries the sequence forward from the last description.
tn The word \u05d7\u05b6\u05d1\u05b0\u05e8\u05b7\u05d4 (khevrah, \u201ccompany\u201d) is a hapax legomenon. But its meaning is clear enough from the connections to related words and this context as well."}, {"pk": 2838432, "translation": "NET", "book": 18, "chapter": 34, "verse": 9, "text": "For he says, \u2018It does not profit a man when he makes his delight with God.\u2019", "comment": "tn Gordis, however, takes this expression in the sense of \u201cbeing in favor with God.\u201d"}, {"pk": 2838433, "translation": "NET", "book": 18, "chapter": 34, "verse": 10, "text": "\u201cTherefore, listen to me, you men of understanding. Far be it from God to do wickedness, from the Almighty to do evil.", "comment": "tn For this construction, see Job 27:5.
tn Heb \u201cmen of heart.\u201d The \u201cheart\u201d is used for the capacity to understand and make the proper choice. It is often translated \u201cmind.\u201d"}, {"pk": 2838434, "translation": "NET", "book": 18, "chapter": 34, "verse": 11, "text": "For he repays a person for his work, and according to the conduct of a person, he causes the consequences to find him.", "comment": "tn Heb \u201cfor the work of man, he [= God] repays him.\u201d
tn Heb \u201che causes it to find him.\u201d The text means that God will cause a man to find (or receive) the consequences of his actions."}, {"pk": 2838435, "translation": "NET", "book": 18, "chapter": 34, "verse": 12, "text": "Indeed, in truth, God does not act wickedly, and the Almighty does not pervert justice."}, {"pk": 2838436, "translation": "NET", "book": 18, "chapter": 34, "verse": 13, "text": "Who entrusted to him the earth? And who put him over the whole world?", "comment": "tn The preposition is implied from the first half of the verse.
tn The verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) means \u201cto visit; to appoint; to number.\u201d Here it means \u201cto entrust\u201d for care and governing. The implication would be that there would be someone higher than God \u2013 which is what Elihu is repudiating by the rhetorical question. No one entrusted God with this."}, {"pk": 2838437, "translation": "NET", "book": 18, "chapter": 34, "verse": 14, "text": "If God were to set his heart on it, and gather in his spirit and his breath,", "comment": "tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tc This is the reading following the Qere. The Kethib and the Syriac and the LXX suggest a reading \u05d9\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd (yasim, \u201cif he [God] recalls\u201d). But this would require leaving out \u201chis heart,\u201d and would also require redividing the verse to make \u201chis spirit\u201d the object. It makes better parallelism, but may require too many changes."}, {"pk": 2838438, "translation": "NET", "book": 18, "chapter": 34, "verse": 15, "text": "all flesh would perish together and human beings would return to dust."}, {"pk": 2838439, "translation": "NET", "book": 18, "chapter": 34, "verse": 16, "text": "\u201cIf you have understanding, listen to this, hear what I have to say.", "comment": "tn The phrase \u201cyou have\u201d is not in the Hebrew text, but is implied.
tn Heb \u201cthe sound of my words.\u201d"}, {"pk": 2838440, "translation": "NET", "book": 18, "chapter": 34, "verse": 17, "text": "Do you really think that one who hates justice can govern? And will you declare guilty the supremely righteous One,", "comment": "tn The force of \u05d4\u05b7\u05d0\u05b7\u05e3 (ha\u2019af) is \u201cIs it truly the case?\u201d The point is being made that if Job were right God could not be judging the world.
tn The verb \u05d7\u05b8\u05d1\u05b7\u05e9\u05c1 (khavash) has the basic idea of \u201cto bind,\u201d as in binding on the yoke, and then in the sense of subduing people under authority (cf. Assyrian absanu). The imperfect verb here is best expressed with the potential nuance.
tn The two words could be taken separately, but they seem to form a fine nominal hendiadys, because the issue is God\u2019s justice. So the word for power becomes the modifier."}, {"pk": 2838441, "translation": "NET", "book": 18, "chapter": 34, "verse": 18, "text": "who says to a king, \u2018Worthless man\u2019 and to nobles, \u2018Wicked men,\u2019", "comment": "tc Heb \u201cDoes one say,\u201d although some smooth it out to say \u201cIs it fit to say?\u201d For the reading \u201cwho says,\u201d the form has to be repointed to \u05d4\u05b7\u05d0\u05b9\u05de\u05b5\u05e8 (ha\u2019omer) meaning, \u201cwho is the one saying.\u201d This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.
tn The word \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b8\u05e2\u05b7\u05dc (b\u00ffliyya\u2019al) means both \u201cworthless\u201d and \u201cwicked.\u201d It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with \u201cson of.\u201d"}, {"pk": 2838442, "translation": "NET", "book": 18, "chapter": 34, "verse": 19, "text": "who shows no partiality to princes, and does not take note of the rich more than the poor, because all of them are the work of his hands?", "comment": "tn The verb means \u201cto give recognition; to take note of\u201d and in this passage with \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (lifne, \u201cbefore\u201d) it means to show preferential treatment to the rich before the poor. The word for \u201crich\u201d here is an unusual word, found parallel to \u201cnoble\u201d (Isa 32:2). P. Jo\u00fcon thinks it is a term of social distinction (Bib 18 [1937]: 207-8)."}, {"pk": 2838443, "translation": "NET", "book": 18, "chapter": 34, "verse": 20, "text": "In a moment they die, in the middle of the night, people are shaken and they pass away. The mighty are removed effortlessly.", "comment": "tn R. Gordis (Job, 389) thinks \u201cpeople\u201d here mean the people who count, the upper class.
tn Heb \u201cnot by hand.\u201d This means without having to use force.
tn Dhorme transposes \u201cin the middle of the night\u201d with \u201cthey pass away\u201d to get a smoother reading. But the MT emphasizes the suddenness by putting both temporal ideas first. E. F. Sutcliffe leaves the order as it stands in the text, but adds a verb \u201cthey expire\u201d after \u201cin the middle of the night\u201d (\u201cNotes on Job, textual and exegetical,\u201d Bib 30 [1949]: 79ff.).
tn The verb means \u201cto be violently agitated.\u201d There is no problem with the word in this context, but commentators have made suggestions for improving the idea. The proposal that has the most to commend it, if one were inclined to choose a new word, is the change to \u05d9\u05b4\u05d2\u05b0\u05d5\u05b8\u05e2\u05d5\u05bc (yigva\u2019u, \u201cthey expire\u201d; so Ball, Holscher, Fohrer, and others)."}, {"pk": 2838444, "translation": "NET", "book": 18, "chapter": 34, "verse": 21, "text": "For his eyes are on the ways of an individual, he observes all a person\u2019s steps.", "comment": "tn Heb \u201chis\u201d; the referent (a person) has been specified in the translation for clarity."}, {"pk": 2838445, "translation": "NET", "book": 18, "chapter": 34, "verse": 22, "text": "There is no darkness, and no deep darkness, where evildoers can hide themselves.", "comment": "tn The construction of this colon uses the Niphal infinitive construct from \u05e1\u05b8\u05ea\u05b7\u05e8 (satar, \u201cto be hidden; to hide\u201d). The resumptive adverb makes this a relative clause in its usage: \u201cwhere the evildoers can hide themselves.\u201d"}, {"pk": 2838446, "translation": "NET", "book": 18, "chapter": 34, "verse": 23, "text": "For he does not still consider a person, that he should come before God in judgment.", "comment": "tn Heb \u201cfor he does not put upon man yet.\u201d This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word \u05e2\u05d5\u05b9\u05d3 (\u2019od, \u201cyet, still\u201d) has been replaced with \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 (mo\u2019ed, \u201can appointed time,\u201d Reiske and Wright), with the \u05dd (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from \u201cplace upon the heart\u201d) man, that he might appear in judgment."}, {"pk": 2838447, "translation": "NET", "book": 18, "chapter": 34, "verse": 24, "text": "He shatters the great without inquiry, and sets up others in their place.", "comment": "tn Heb \u201c[with] no investigation.\u201d"}, {"pk": 2838448, "translation": "NET", "book": 18, "chapter": 34, "verse": 25, "text": "Therefore, he knows their deeds, he overthrows them in the night and they are crushed.", "comment": "tn The Hebrew term \u201cnight\u201d is an accusative of time.
tn The direct object \u201cthem\u201d is implied and has been supplied in the translation for clarity."}, {"pk": 2838449, "translation": "NET", "book": 18, "chapter": 34, "verse": 26, "text": "He strikes them for their wickedness, in a place where people can see,", "comment": "tn Heb \u201cunder wicked men,\u201d or \u201cunder wickednesses.\u201d J. C. Greenfield shows that the preposition can mean \u201camong\u201d as well (\u201cPrepositions B Tachat in Jes 57:5,\u201d ZAW 32 [1961]: 227). That would allow \u201camong wicked men.\u201d It could also be \u201cinstead of\u201d or even \u201cin return for [their wickedness]\u201d which is what the RSV does.
tn The text simply uses \u05e8\u05b9\u05d0\u05b4\u05d9\u05dd (ro\u2019im): \u201c[in the place where there are] seers,\u201d i.e., spectators."}, {"pk": 2838450, "translation": "NET", "book": 18, "chapter": 34, "verse": 27, "text": "because they have turned away from following him, and have not understood any of his ways,", "comment": "tn The verb \u05d4\u05b4\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc\u05d5\u05bc (hiskilu) means \u201cto be prudent; to be wise.\u201d From this is derived the idea of \u201cbe wise in understanding God\u2019s will,\u201d and \u201cbe successful because of prudence\u201d \u2013 i.e., successful with God."}, {"pk": 2838451, "translation": "NET", "book": 18, "chapter": 34, "verse": 28, "text": "so that they caused the cry of the poor to come before him, so that he hears the cry of the needy.", "comment": "tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.
tn The verse begins with the infinitive construct of \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cgo\u201d), showing the result of their impious actions."}, {"pk": 2838452, "translation": "NET", "book": 18, "chapter": 34, "verse": 29, "text": "But if God is quiet, who can condemn him? If he hides his face, then who can see him? Yet he is over the individual and the nation alike,", "comment": "tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn The line simply reads \u201cand over a nation and over a man together.\u201d But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).
tn The word translated \u201calike\u201d (Heb \u201ctogether\u201d) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as \u201che visits\u201d (Beer), \u201che watches over\u201d (Duhm), \u201che is compassionate\u201d (Kissane), etc. But it is sufficient to say \u201che is over.\u201d
tn The verb in this position is somewhat difficult, although it does make good sense in the sentence \u2013 it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries."}, {"pk": 2838453, "translation": "NET", "book": 18, "chapter": 34, "verse": 30, "text": "so that the godless man should not rule, and not lay snares for the people.", "comment": "tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, \u201c[he is over the nations]\u2026preventing from ruling.\u201d And in the second colon, \u201claying\u201d has to be supplied before \u201csnares.\u201d"}, {"pk": 2838454, "translation": "NET", "book": 18, "chapter": 34, "verse": 31, "text": "\u201cHas anyone said to God, \u2018I have endured chastisement, but I will not act wrongly any more.", "comment": "tn The Hebrew text has only \u201cI lift up\u201d or \u201cI bear\u201d (= I endure). The reading \u201cI have been led astray\u201d is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as \u201cchastisement\u201d (so RSV, NASB) or \u201cpunishment\u201d (NRSV). If not, then a different reading would be followed (e.g., \u201cI was misguided\u201d [NAB]; \u201cI am guilty\u201d [NIV])."}, {"pk": 2838455, "translation": "NET", "book": 18, "chapter": 34, "verse": 32, "text": "Teach me what I cannot see. If I have done evil, I will do so no more.\u2019", "comment": "tn Heb \u201cwhat I do not see,\u201d more specifically, \u201capart from [that which] I see.\u201d"}, {"pk": 2838456, "translation": "NET", "book": 18, "chapter": 34, "verse": 33, "text": "Is it your opinion that God should recompense it, because you reject this? But you must choose, and not I, so tell us what you know.", "comment": "tn Heb \u201cis it from with you,\u201d an idiomatic expression meaning \u201cto suit you\u201d or \u201caccording to your judgment.\u201d
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching."}, {"pk": 2838457, "translation": "NET", "book": 18, "chapter": 34, "verse": 34, "text": "Men of understanding say to me \u2014 any wise man listening to me says \u2014"}, {"pk": 2838458, "translation": "NET", "book": 18, "chapter": 34, "verse": 35, "text": "that Job speaks without knowledge and his words are without understanding.", "comment": "tn The Hiphil infinitive construct is here functioning as a substantive. The word means \u201cprudence; understanding.\u201d
tn Adding \u201cthat\u201d in the translation clarifies Elihu\u2019s indirect citation of the wise individuals\u2019 words."}, {"pk": 2838459, "translation": "NET", "book": 18, "chapter": 34, "verse": 36, "text": "But Job will be tested to the end, because his answers are like those of wicked men.", "comment": "tc The MT reads \u05d0\u05b8\u05d1\u05b4\u05d9 (\u2019avi, \u201cmy father\u201d), which makes no sense. Some follow the KJV and emend the word to make a verb \u201cI desire\u201d or use the noun \u201cmy desire of it.\u201d Others follow an Arabic word meaning \u201centreat, I pray\u201d (cf. ESV, \u201cWould that Job were tried\u201d). The LXX and the Syriac versions have \u201cbut\u201d and \u201csurely\u201d respectively. Since this is the only ms support, albeit weak, it may be the best choice. In this sense Elihu would be saying that because of Job\u2019s attitude God will continue to test him."}, {"pk": 2838460, "translation": "NET", "book": 18, "chapter": 34, "verse": 37, "text": "For he adds transgression to his sin; in our midst he claps his hands, and multiplies his words against God.\u201d", "comment": "tc If this reading stands, it would mean that Job shows contempt, meaning that he mocks them and accuses God. It is a bold touch, but workable. Of the many suggested emendations, Dhorme alters some of the vowels and obtains a reading \u201cand casts doubt among us,\u201d and then takes \u201ctransgression\u201d from the first colon for the complement. Some commentators simply delete the line.
tn Although frequently translated \u201crebellion,\u201d the basic meaning of this Hebrew term is \u201ctransgression.\u201d"}, {"pk": 2838461, "translation": "NET", "book": 18, "chapter": 35, "verse": 1, "text": "Then Elihu answered:", "comment": "sn This short speech falls into two sections: Elihu refutes Job\u2019s claim that goodness avails nothing (35:2\u20138), asserting that when the cry of the afflicted goes unanswered they have not learned their lesson (35:9\u201316)."}, {"pk": 2838462, "translation": "NET", "book": 18, "chapter": 35, "verse": 2, "text": "\u201cDo you think this to be just: when you say, \u2018My right before God.\u2019", "comment": "tn The word \u201cwhen\u201d is not in the Hebrew text, but is implied.
tn The brief line could be interpreted in a number of ways. The MT simply has \u201cmy right from God.\u201d It could be \u201cI am right before God,\u201d \u201cI am more just/right than God\u201d (identifying the preposition as a comparative min (\u05de\u05b4\u05df); cf. J. E. Hartley, Job [NICOT], 463), \u201cI will be right before God,\u201d or \u201cMy just cause against God.\u201d
tn The line could be read as \u201cdo you reckon this for justice? Here \u201cto be\u201d is understood."}, {"pk": 2838463, "translation": "NET", "book": 18, "chapter": 35, "verse": 3, "text": "But you say, \u2018What will it profit you,\u2019 and, \u2018What do I gain by not sinning?\u2019", "comment": "tn The Hebrew text merely says, \u201cWhat do I gain from my sin?\u201d But Job has claimed that he has not sinned, and so this has to be elliptical: \u201cmore than if I had sinned\u201d (H. H. Rowley, Job [NCBC], 224). It could also be, \u201cWhat do I gain without sin?\u201d
tn The referent of \u201cyou\u201d is usually understood to be God."}, {"pk": 2838464, "translation": "NET", "book": 18, "chapter": 35, "verse": 4, "text": "I will reply to you, and to your friends with you.", "comment": "tn The emphatic pronoun calls attention to Elihu who will answer these questions.
tn The Hebrew text adds, \u201cwith words,\u201d but since this is obvious, for stylistic reasons it has not been included in the translation."}, {"pk": 2838465, "translation": "NET", "book": 18, "chapter": 35, "verse": 5, "text": "Gaze at the heavens and see; consider the clouds, which are higher than you!", "comment": "tn The preposition is taken here as a comparative min (\u05de\u05b4\u05df). The line could also read \u201cthat are high above you.\u201d This idea has appeared in the speech of Eliphaz (22:12), Zophar (11:7ff.), and even Job (9:8ff.)."}, {"pk": 2838466, "translation": "NET", "book": 18, "chapter": 35, "verse": 6, "text": "If you sin, how does it affect God? If your transgressions are many, what does it do to him?", "comment": "tn Heb \u201chim\u201d (also in v. 7); the referent (God) has been specified in the translation for clarity.
tn See Job 7:20."}, {"pk": 2838467, "translation": "NET", "book": 18, "chapter": 35, "verse": 7, "text": "If you are righteous, what do you give to God, or what does he receive from your hand?"}, {"pk": 2838468, "translation": "NET", "book": 18, "chapter": 35, "verse": 8, "text": "Your wickedness affects only a person like yourself, and your righteousness only other people.", "comment": "tn Heb \u201cand to [or for] a son of man, your righteousness.\u201d
tn The phrase \u201caffects only\u201d is supplied in the translation of this nominal sentence.sn According to Strahan, \u201cElihu exalts God\u2019s greatness at the cost of His grace, His transcendence at the expense of His immanence. He sets up a material instead of a spiritual stand of profit and loss. He does not realize that God does gain what He desires most by the goodness of men, and loses what He most loves by their evil.\u201d"}, {"pk": 2838469, "translation": "NET", "book": 18, "chapter": 35, "verse": 9, "text": "\u201cPeople cry out because of the excess of oppression; they cry out for help because of the power of the mighty.", "comment": "tn The final noun is an abstract plural, \u201coppression.\u201d There is no reason to change it to \u201coppressors\u201d to fit the early versions. The expression is literally \u201cmultitude of oppression.\u201d
tn The word \u201cpeople\u201d is supplied, because the sentence only has the masculine plural verb.
tn Heb \u201cthe arm,\u201d a metaphor for strength or power.
tn Or \u201cof the many\u201d (see HALOT 1172 s.v. I \u05e8\u05b7\u05d1 6.a)."}, {"pk": 2838470, "translation": "NET", "book": 18, "chapter": 35, "verse": 10, "text": "But no one says, \u2018Where is God, my Creator, who gives songs in the night,", "comment": "tn There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [NCBC], 225) says, \u201cIt is a pity to rob Elihu of a poetic line when he creates one.\u201d"}, {"pk": 2838471, "translation": "NET", "book": 18, "chapter": 35, "verse": 11, "text": "who teaches us more than the wild animals of the earth, and makes us wiser than the birds of the sky?\u2019", "comment": "tn Some would render this \u201cteaches us by the beasts.\u201d But Elihu is stressing the unique privilege humans have.
tn The form in the text, the Piel participle from \u05d0\u05b8\u05dc\u05b7\u05e3 (\u2019alaf, \u201cteach\u201d) is written in a contracted form; the full form is \u05de\u05b0\u05d0\u05b7\u05dc\u05bc\u05b0\u05e4\u05b5\u05e0\u05d5\u05bc (m\u00ff\u2019all\u00fffenu)."}, {"pk": 2838472, "translation": "NET", "book": 18, "chapter": 35, "verse": 12, "text": "Then they cry out \u2014 but he does not answer \u2014 because of the arrogance of the wicked.", "comment": "tn The adverb \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d) connects this verse to v. 11. \u201cThere\u201d can be locative or temporal \u2013 and here it is temporal (= \u201cthen\u201d)."}, {"pk": 2838473, "translation": "NET", "book": 18, "chapter": 35, "verse": 13, "text": "Surely it is an empty cry \u2014 God does not hear it; the Almighty does not take notice of it.", "comment": "tn Heb \u201csurely \u2013 vanity, he does not hear.\u201d The cry is an empty cry, not a prayer to God. Dhorme translates it, \u201cIt is a pure waste of words.\u201d"}, {"pk": 2838474, "translation": "NET", "book": 18, "chapter": 35, "verse": 14, "text": "How much less, then, when you say that you do not perceive him, that the case is before him and you are waiting for him!", "comment": "sn The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him."}, {"pk": 2838475, "translation": "NET", "book": 18, "chapter": 35, "verse": 15, "text": "And further, when you say that his anger does not punish, and that he does not know transgression!", "comment": "tn The expression \u201cand now\u201d introduces a new complaint of Elihu \u2013 in addition to the preceding. Here the verb of v. 14, \u201cyou say,\u201d is understood after the temporal ki (\u05db\u05bc\u05b4\u05d9).
tn The verb \u05e4\u05b8\u05e7\u05b7\u05d3 (paqad) means \u201cto visit\u201d (also \u201cto appoint; to muster; to number\u201d). When God visits, it means that he intervenes in one\u2019s life for blessing or cursing (punishing, destroying).
tn The word \u05e4\u05bc\u05b7\u05e9\u05c1 (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning \u201cbelch,\u201d leading to the idea of \u201coverflow.\u201d BDB 832 s.v. defines it as \u201cfolly.\u201d Several define it as \u201ctransgression\u201d on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as \u201cgreatly heed,\u201d but that is not exactly \u201cgreatly know,\u201d when the text beyond that requires \u201cnot know at all.\u201d The NIV has \u201che does not take the least notice of wickedness.\u201d"}, {"pk": 2838476, "translation": "NET", "book": 18, "chapter": 35, "verse": 16, "text": "So Job opens his mouth to no purpose; without knowledge he multiplies words.\u201d", "comment": "tn The word \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) means \u201cvanity; futility; to no purpose.\u201d"}, {"pk": 2838477, "translation": "NET", "book": 18, "chapter": 36, "verse": 1, "text": "Elihu said further:", "comment": "tn The use of \u05d5\u05b7\u05d9\u05bc\u05b9\u05e1\u05b6\u05e3 (vayyosef) is with the hendiadys construction: \u201cand he added and said,\u201d meaning \u201cand he said again, further.\u201d
sn This very lengthy speech can be broken down into the following sections: the discipline of suffering (36:2\u201325), the work and wisdom of God (36:26\u201337:24)."}, {"pk": 2838478, "translation": "NET", "book": 18, "chapter": 36, "verse": 2, "text": "\u201cBe patient with me a little longer and I will instruct you, for I still have words to speak on God\u2019s behalf.", "comment": "tn The Hebrew text simply has \u201cfor yet for God words.\u201d
tn The verb \u05db\u05bc\u05b8\u05ea\u05bc\u05b7\u05e8 (kattar) is the Piel imperative; in Hebrew the word means \u201cto surround\u201d and is related to the noun for crown. But in Syriac it means \u201cto wait.\u201d This section of the book of Job will have a few Aramaic words."}, {"pk": 2838479, "translation": "NET", "book": 18, "chapter": 36, "verse": 3, "text": "With my knowledge I will speak comprehensively, and to my Creator I will ascribe righteousness.", "comment": "tn Heb \u201cI will carry my knowledge to-from afar.\u201d The expression means that he will give a wide range to knowledge, that he will speak comprehensively.
tn This line gives the essence of all of Elihu\u2019s speech \u2013 to give or ascribe righteousness to God against the charges of Job. Dhorme translates this \u201cI will justify my Maker,\u201d and that is workable if it carries the meaning of \u201cdeclaring to be right.\u201d"}, {"pk": 2838480, "translation": "NET", "book": 18, "chapter": 36, "verse": 4, "text": "For in truth, my words are not false; it is one complete in knowledge who is with you.", "comment": "tn The word is \u05ea\u05bc\u05b0\u05de\u05b4\u05d9\u05dd (t\u00ffmim), often translated \u201cperfect.\u201d It is the same word used of Job in 2:3. Elihu is either a complete stranger to modesty or is confident regarding the knowledge that he believes God has revealed to him for this situation. See the note on the heading before 32:1."}, {"pk": 2838481, "translation": "NET", "book": 18, "chapter": 36, "verse": 5, "text": "Indeed, God is mighty; and he does not despise people, he is mighty, and firm in his intent.", "comment": "tn The last two words are simply \u05db\u05bc\u05b9\u05d7\u05b7 \u05dc\u05b5\u05d1 (koakh lev, \u201cstrong in heart\u201d), meaning something like \u201cstrong; firm in his decisions.\u201d
tc There are several problems in this verse: the repetition of \u201cmighty,\u201d the lack of an object for \u201cdespise,\u201d and the meaning of \u201cstrength of heart.\u201d Many commentators reduce the verse to a single line, reading something like \u201cLo, God does not reject the pure in heart\u201d (Kissane). Dhorme and Pope follow Nichols with: \u201cLo, God is mighty in strength, and rejects not the pure in heart.\u201d This reading moved \u201cmighty\u201d to the first line and took the second to be \u05d1\u05bc\u05b7\u05e8 (bar, \u201cpure\u201d).
tn The object \u201cpeople\u201d is not in the Hebrew text but is implied.
tn The text simply repeats \u201cmighty.\u201d"}, {"pk": 2838482, "translation": "NET", "book": 18, "chapter": 36, "verse": 6, "text": "He does not allow the wicked to live, but he gives justice to the poor.", "comment": "tn Or \u201che does not keep the wicked alive.\u201d"}, {"pk": 2838483, "translation": "NET", "book": 18, "chapter": 36, "verse": 7, "text": "He does not take his eyes off the righteous; but with kings on the throne he seats the righteous and exalts them forever.", "comment": "tc Many commentators accept the change of \u201chis eyes\u201d to \u201chis right\u201d (reading \u05d3\u05bc\u05b4\u05d9\u05e0\u05d5\u05b9 [dino] for \u05e2\u05b5\u05d9\u05e0\u05b8\u05d9\u05d5 [\u2019enayv]). There is no compelling reason for the change; it makes the line commonplace.
tn Heb \u201che seats them forever and exalts them.\u201d The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 \u00a7111.l = \u201che seats them forever so that he exalts them\u201d). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: \u201che exalts them by seating them forever\u201d or \u201cwhen he seats them forever\u201d (cf. GKC 326 \u00a7111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout \u2013 they are not only protected, but are exalted.
tn Heb \u201cthem\u201d; the referent (the righteous) has been repeated from the first part of the verse for clarity."}, {"pk": 2838484, "translation": "NET", "book": 18, "chapter": 36, "verse": 8, "text": "But if they are bound in chains, and held captive by the cords of affliction,", "comment": "tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu\u2019s emphasis on the righteous."}, {"pk": 2838485, "translation": "NET", "book": 18, "chapter": 36, "verse": 9, "text": "then he reveals to them what they have done, and their transgressions, that they were behaving proudly.", "comment": "tn The verb \u05e0\u05b8\u05d2\u05b7\u05d3 (nagad) means \u201cto declare; to tell.\u201d Here it is clear that God is making known the sins that caused the enslavement or captivity, so \u201creveal\u201d makes a good interpretive translation.
tn Heb \u201ctheir work.\u201d"}, {"pk": 2838486, "translation": "NET", "book": 18, "chapter": 36, "verse": 10, "text": "And he reveals this for correction, and says that they must turn from evil.", "comment": "tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.
tn The idiom once again is \u201che uncovers their ear.\u201d
tn The verb \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn; to return\u201d) is one of the two major words in the OT for \u201crepent\u201d \u2013 to return from evil. Here the imperfect should be obligatory \u2013 they must do it."}, {"pk": 2838487, "translation": "NET", "book": 18, "chapter": 36, "verse": 11, "text": "If they obey and serve him, they live out their days in prosperity and their years in pleasantness.", "comment": "tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid."}, {"pk": 2838488, "translation": "NET", "book": 18, "chapter": 36, "verse": 12, "text": "But if they refuse to listen, they pass over the river of death, and expire without knowledge.", "comment": "tn This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of \u201cperish by the sword\u201d (cf. NIV)."}, {"pk": 2838489, "translation": "NET", "book": 18, "chapter": 36, "verse": 13, "text": "The godless at heart nourish anger, they do not cry out even when he binds them.", "comment": "tn The expression \u201cgodless [or hypocrite] in heart\u201d is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.
tn Heb \u201cthey put anger.\u201d This is usually interpreted to mean they lay up anger, or put anger in their hearts."}, {"pk": 2838490, "translation": "NET", "book": 18, "chapter": 36, "verse": 14, "text": "They die in their youth, and their life ends among the male cultic prostitutes.", "comment": "tn The text expresses this with \u201ctheir soul dies.\u201d
tn Heb \u201camong the male prostitutes\u201d who were at the temple \u2013 the \u201choly ones,\u201d with \u201choly\u201d being used in that sense of \u201cseparated to that form of temple service.\u201d So uncleanness and shame are some of the connotations of the reference. Some modern translations give the general sense only: \u201ctheir life ends in shame\u201d (NRSV); \u201cand perish among the reprobate\u201d (NAB); \u201cdie\u2026after wasting their lives in immoral living\u201d (NLT)."}, {"pk": 2838491, "translation": "NET", "book": 18, "chapter": 36, "verse": 15, "text": "He delivers the afflicted by their afflictions, he reveals himself to them by their suffering.", "comment": "tn Heb \u201chis.\u201d
tn The preposition \u05d1\u05bc (bet) in these two lines is not location but instrument, not \u201cin\u201d but \u201cby means of.\u201d The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.
tn Heb \u201che uncovers their ear.\u201d"}, {"pk": 2838492, "translation": "NET", "book": 18, "chapter": 36, "verse": 16, "text": "And surely, he drew you from the mouth of distress, to a wide place, unrestricted, and to the comfort of your table filled with rich food.", "comment": "tn The Hebrew verb means \u201cto entice; to lure; to allure; to seduce,\u201d but these have negative connotations. The English \u201cto persuade; to draw\u201d might work better. The verb is the Hiphil perfect of \u05e1\u05d5\u05bc\u05ea (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the \u201cplaza\u201d the subject \u2013 \u201cthe wide place has led you astray\u201d (Ewald).
tn Heb \u201cfilled with fat.\u201d
tn The word \u05e0\u05b7\u05d7\u05b7\u05ea (nakhat) could be translated \u201cset\u201d if it is connected with the verb \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201cto rest,\u201d but then \u201cto lay to rest, to set\u201d). Kissane translates it \u201ccomfort.\u201d Dhorme thinks it could come from \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201cto rest\u201d) or \u05e0\u05b8\u05d7\u05b7\u05ea (nakhat, \u201cto descend\u201d). But his conclusion is that it is a dittography after \u201cunder it\u201d (p. 545).
tn Heb \u201ca broad place where there is no cramping beneath [or under] it.\u201d"}, {"pk": 2838493, "translation": "NET", "book": 18, "chapter": 36, "verse": 17, "text": "But now you are preoccupied with the judgment due the wicked, judgment and justice take hold of you."}, {"pk": 2838494, "translation": "NET", "book": 18, "chapter": 36, "verse": 18, "text": "Be careful that no one entices you with riches; do not let a large bribe turn you aside.", "comment": "tn The first expression is idiomatic: the text says, \u201cbecause wrath lest it entice you\u201d \u2013 thus, beware.
tn The word is \u05db\u05bc\u05b9\u05e4\u05b6\u05e8 (kofer), often translated \u201cransom,\u201d but frequently in the sense of a bribe."}, {"pk": 2838495, "translation": "NET", "book": 18, "chapter": 36, "verse": 19, "text": "Would your wealth sustain you, so that you would not be in distress, even all your mighty efforts?", "comment": "tc For the many suggestions and the reasoning here, see the commentaries.
tn This part has only two words \u05dc\u05b9\u05d0 \u05d1\u05b0\u05e6\u05b8\u05e8 (lo\u2019 b\u00fftsar, \u201cnot in distress\u201d). The negated phrase serves to explain the first colon.
tn The form in the MT is \u201cyour cry (for help).\u201d See J. E. Hartley (Job [NICOT], 472-73) and E. Dhorme (Job, 547-48) on the difficulties."}, {"pk": 2838496, "translation": "NET", "book": 18, "chapter": 36, "verse": 20, "text": "Do not long for the cover of night to drag people away from their homes.", "comment": "tn The meaning of this line is difficult. There are numerous suggestions for emending the text. Kissane takes the first verb in the sense of \u201coppress,\u201d and for \u201cthe night\u201d he has \u201cbelonging to you,\u201d meaning \u201cyour people.\u201d This reads: \u201cOppress not them that belong not to you, that your kinsmen may mount up in their place.\u201d"}, {"pk": 2838497, "translation": "NET", "book": 18, "chapter": 36, "verse": 21, "text": "Take heed, do not turn to evil, for because of this you have been tested by affliction.", "comment": "tn Normally \u201ctested\u201d would be the translation for the Niphal of \u05d1\u05bc\u05b8\u05d7\u05b7\u05e8 (bakhar). Although the Qal is employed here, the context favors \u201ctested\u201d rather than \u201cchose.\u201d"}, {"pk": 2838498, "translation": "NET", "book": 18, "chapter": 36, "verse": 22, "text": "Indeed, God is exalted in his power; who is a teacher like him?", "comment": "tn The word \u05de\u05d5\u05b9\u05e8\u05b6\u05d4 (moreh) is the Hiphil participle from \u05d9\u05b8\u05e8\u05b7\u05d4 (yarah). It is related to the noun \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah, \u201cwhat is taught\u201d i.e., the law)."}, {"pk": 2838499, "translation": "NET", "book": 18, "chapter": 36, "verse": 23, "text": "Who has prescribed his ways for him? Or said to him, \u2018You have done what is wicked\u2019?"}, {"pk": 2838500, "translation": "NET", "book": 18, "chapter": 36, "verse": 24, "text": "Remember to extol his work, which people have praised in song.", "comment": "tn The expression is \u201cthat you extol,\u201d serving as an object of the verb."}, {"pk": 2838501, "translation": "NET", "book": 18, "chapter": 36, "verse": 25, "text": "All humanity has seen it; people gaze on it from afar."}, {"pk": 2838502, "translation": "NET", "book": 18, "chapter": 36, "verse": 26, "text": "\u201cYes, God is great \u2014 beyond our knowledge! The number of his years is unsearchable.", "comment": "tn The last part has the verbal construction, \u201cand we do not know.\u201d This clause is to be used adverbially: \u201cbeyond our understanding.\u201d"}, {"pk": 2838503, "translation": "NET", "book": 18, "chapter": 36, "verse": 27, "text": "He draws up drops of water; they distill the rain into its mist,", "comment": "tn The verb means \u201cto filter; to refine,\u201d and so a plural subject with the drops of water as the subject will not work. So many read the singular, \u201che distills.\u201d
tn This word \u05e2\u05b5\u05d3 (\u2019ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground."}, {"pk": 2838504, "translation": "NET", "book": 18, "chapter": 36, "verse": 28, "text": "which the clouds pour down and shower on humankind abundantly."}, {"pk": 2838505, "translation": "NET", "book": 18, "chapter": 36, "verse": 29, "text": "Who can understand the spreading of the clouds, the thunderings of his pavilion?", "comment": "tn Heb \u201chis booth.\u201d"}, {"pk": 2838506, "translation": "NET", "book": 18, "chapter": 36, "verse": 30, "text": "See how he scattered his lightning about him; he has covered the depths of the sea.", "comment": "tn The word is \u201clight,\u201d but taken to mean \u201clightning.\u201d Theodotion had \u201cmist\u201d here, and so most commentators follow that because it is more appropriate to the verb and the context.
tn Heb \u201croots.\u201d
tn The word actually means \u201cto spread,\u201d but with lightning as the object, \u201cto scatter\u201d appears to fit the context better."}, {"pk": 2838507, "translation": "NET", "book": 18, "chapter": 36, "verse": 31, "text": "It is by these that he judges the nations and supplies food in abundance.", "comment": "tn The verb is \u05d9\u05b8\u05d3\u05b4\u05d9\u05df (yadin, \u201che judges\u201d). Houbigant proposed\u05d9\u05b8\u05d6\u05d5\u05bc\u05df (yazun, \u201che nourishes\u201d). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning \u201cenriches\u201d to the verb (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 88ff.)."}, {"pk": 2838508, "translation": "NET", "book": 18, "chapter": 36, "verse": 32, "text": "With his hands he covers the lightning, and directs it against its target.", "comment": "tn R. Gordis (Job, 422) prefers to link this word with the later Hebrew word for \u201carch,\u201d not \u201chands.\u201d
tn Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. NLT), some commentators want to change \u201ccovers\u201d to other verbs. Dhorme has \u201clifts\u201d (\u05e0\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 [nissa\u2019] for \u05db\u05bc\u05b4\u05e1\u05bc\u05b8\u05d4 [kissah]). This fit the idea of God directing the lightning bolts."}, {"pk": 2838509, "translation": "NET", "book": 18, "chapter": 36, "verse": 33, "text": "His thunder announces the coming storm, the cattle also, concerning the storm\u2019s approach.", "comment": "tn Peake knew of over thirty interpretations for this verse. The MT literally says, \u201cHe declares his purpose [or his shout] concerning it; cattle also concerning what rises.\u201d Dhorme has it: \u201cThe flock which sniffs the coming storm has warned the shepherd.\u201d Kissane: \u201cThe thunder declares concerning him, as he excites wrath against iniquity.\u201d Gordis translates it: \u201cHis thunderclap proclaims his presence, and the storm his mighty wrath.\u201d Many more could be added to the list."}, {"pk": 2838510, "translation": "NET", "book": 18, "chapter": 37, "verse": 1, "text": "At this also my heart pounds and leaps from its place."}, {"pk": 2838511, "translation": "NET", "book": 18, "chapter": 37, "verse": 2, "text": "Listen carefully to the thunder of his voice, to the rumbling that proceeds from his mouth.", "comment": "tn The word is the usual word for \u201cto meditate; to murmur; to groan\u201d; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).
tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb."}, {"pk": 2838512, "translation": "NET", "book": 18, "chapter": 37, "verse": 3, "text": "Under the whole heaven he lets it go, even his lightning to the far corners of the earth.", "comment": "tn Heb \u201cwings,\u201d and then figuratively for the extremities of garments, of land, etc."}, {"pk": 2838513, "translation": "NET", "book": 18, "chapter": 37, "verse": 4, "text": "After that a voice roars; he thunders with an exalted voice, and he does not hold back his lightning bolts when his voice is heard.", "comment": "tn The verb simply has the pronominal suffix, \u201cthem.\u201d The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either."}, {"pk": 2838514, "translation": "NET", "book": 18, "chapter": 37, "verse": 5, "text": "God thunders with his voice in marvelous ways; he does great things beyond our understanding.", "comment": "tn The form is the Niphal participle, \u201cwonders,\u201d from the verb \u05e4\u05bc\u05b8\u05dc\u05b8\u05d0 (pala\u2019, \u201cto be wonderful; to be extraordinary\u201d). Some commentators suppress the repeated verb \u201cthunders,\u201d and supply other verbs like \u201cshows\u201d or \u201cworks,\u201d enabling them to make \u201cwonders\u201d the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu\u2019s words.
tn Heb \u201cand we do not know.\u201d"}, {"pk": 2838515, "translation": "NET", "book": 18, "chapter": 37, "verse": 6, "text": "For to the snow he says, \u2018Fall to earth,\u2019 and to the torrential rains, \u2018Pour down.\u2019", "comment": "tn Heb \u201cand [to the] shower of rain and shower of rains, be strong.\u201d Many think the repetition grew up by variant readings; several Hebrew mss delete the second pair, and so many editors do. But the repetition may have served to stress the idea that the rains were heavy.
tn The verb actually means \u201cbe\u201d (found here in the Aramaic form). The verb \u201cto be\u201d can mean \u201cto happen, to fall, to come about.\u201d
tn Heb \u201cBe strong.\u201d"}, {"pk": 2838516, "translation": "NET", "book": 18, "chapter": 37, "verse": 7, "text": "He causes everyone to stop working, so that all people may know his work.", "comment": "tn D. W. Thomas suggested a meaning of \u201crest\u201d for the verb, based on Arabic. He then reads \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 (\u2019enosh) for man, and supplies a \u05dd (mem) to \u201chis work\u201d to get \u201cthat every man might rest from his work [in the fields].\u201d
tn Heb \u201cby the hand of every man he seals.\u201d This line is intended to mean with the heavy rains God suspends all agricultural activity.
tc This reading involves a change in the text, for in MT \u201cmen\u201d is in the construct. It would be translated, \u201call men whom he made\u201d (i.e., all men of his making\u201d). This is the translation followed by the NIV and NRSV. Olshausen suggested that the word should have been \u05d0\u05b2\u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (\u2019anashim) with the final \u05dd (mem) being lost to haplography."}, {"pk": 2838517, "translation": "NET", "book": 18, "chapter": 37, "verse": 8, "text": "The wild animals go to their lairs, and in their dens they remain."}, {"pk": 2838518, "translation": "NET", "book": 18, "chapter": 37, "verse": 9, "text": "A tempest blows out from its chamber, icy cold from the driving winds.", "comment": "tn The \u201cdriving winds\u201d reflects the Hebrew \u201cfrom the scatterers.\u201d This refers to the north winds that bring the cold air and the ice and snow and hard rains."}, {"pk": 2838519, "translation": "NET", "book": 18, "chapter": 37, "verse": 10, "text": "The breath of God produces ice, and the breadth of the waters freeze solid."}, {"pk": 2838520, "translation": "NET", "book": 18, "chapter": 37, "verse": 11, "text": "He loads the clouds with moisture; he scatters his lightning through the clouds.", "comment": "tn The word \u201cmoisture\u201d is drawn from \u05e8\u05b4\u05d9 (ri) as a contraction for \u05e8\u05b0\u05d5\u05b4\u05d9 (r\u00ffvi). Others emended the text to get \u201chail\u201d (NAB) or \u201clightning,\u201d or even \u201cthe Creator.\u201d For these, see the various commentaries. There is no reason to change the reading of the MT when it makes perfectly good sense."}, {"pk": 2838521, "translation": "NET", "book": 18, "chapter": 37, "verse": 12, "text": "The clouds go round in circles, wheeling about according to his plans, to carry out all that he commands them over the face of the whole inhabited world.", "comment": "tn Heb \u201cthat it may do.\u201d
tn The words \u201cthe clouds\u201d are supplied from v. 11; the sentence itself actually starts: \u201cand it goes round,\u201d referring to the cloud."}, {"pk": 2838522, "translation": "NET", "book": 18, "chapter": 37, "verse": 13, "text": "Whether it is for punishment for his land, or whether it is for mercy, he causes it to find its mark.", "comment": "tn This is interpretive; Heb \u201che makes find it.\u201d The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject \u2013 let him find what it is for, i.e., the fate appropriate for him.
tn Heb \u201crod,\u201d i.e., a rod used for punishment."}, {"pk": 2838523, "translation": "NET", "book": 18, "chapter": 37, "verse": 14, "text": "\u201cPay attention to this, Job! Stand still and consider the wonders God works."}, {"pk": 2838524, "translation": "NET", "book": 18, "chapter": 37, "verse": 15, "text": "Do you know how God commands them, how he makes lightning flash in his storm cloud?", "comment": "tn Dhorme reads this \u201cand how his stormcloud makes lightning to flash forth?\u201d
tn The verb is \u05d1\u05bc\u05b0\u05e9\u05c2\u05d5\u05bc\u05dd (b\u00ffsum, from \u05e9\u05c2\u05b4\u05d9\u05dd [sim, \u201cset\u201d]), so the idea is how God lays [or sets] [a command] for them. The suffix is proleptic, to be clarified in the second colon."}, {"pk": 2838525, "translation": "NET", "book": 18, "chapter": 37, "verse": 16, "text": "Do you know about the balancing of the clouds, that wondrous activity of him who is perfect in knowledge?", "comment": "tn As indicated by HALOT 618 s.v. \u05de\u05b4\u05e4\u05b0\u05dc\u05b8\u05e9\u05c2, the concept of \u201cbalancing\u201d probably refers to \u201cfloating\u201d or \u201csuspension\u201d (cf. NIV\u2019s \u201chow the clouds hang poised\u201d and J. E. Hartley, Job [NICOT], 481-82, n. 2)."}, {"pk": 2838526, "translation": "NET", "book": 18, "chapter": 37, "verse": 17, "text": "You, whose garments are hot when the earth is still because of the south wind,"}, {"pk": 2838527, "translation": "NET", "book": 18, "chapter": 37, "verse": 18, "text": "will you, with him, spread out the clouds, solid as a mirror of molten metal?", "comment": "tn The verb means \u201cto beat out; to flatten,\u201d and the analogy in the next line will use molten metal. From this verb is derived the word for the \u201cfirmament\u201d in Gen 1:6\u20138, that canopy-like pressure area separating water above and water below."}, {"pk": 2838528, "translation": "NET", "book": 18, "chapter": 37, "verse": 19, "text": "Tell us what we should say to him. We cannot prepare a case because of the darkness.", "comment": "tn The verb means \u201cto arrange; to set in order.\u201d From the context the idea of a legal case is included.
tn The imperfect verb here carries the obligatory nuance, \u201cwhat we should say?\u201d"}, {"pk": 2838529, "translation": "NET", "book": 18, "chapter": 37, "verse": 20, "text": "Should he be informed that I want to speak? If a man speaks, surely he would be swallowed up!", "comment": "tn This imperfect works well as a desiderative imperfect."}, {"pk": 2838530, "translation": "NET", "book": 18, "chapter": 37, "verse": 21, "text": "But now, the sun cannot be looked at \u2014 it is bright in the skies \u2014 after a wind passed and swept the clouds away.", "comment": "tn The verb has an indefinite subject, and so should be a passive here.
tn The light here must refer to the sun in the skies that had been veiled by the storm. Then, when the winds blew the clouds away, it could not be looked at because it was so dazzling. Elihu\u2019s analogy will be that God is the same \u2013 in his glory one cannot look at him or challenge him.
tn Heb \u201cand cleaned them.\u201d The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated \u201cbright\u201d means \u201cdark; obscured\u201d in Syriac. In this interpretation the first line would mean that they could not see the sun, because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB."}, {"pk": 2838531, "translation": "NET", "book": 18, "chapter": 37, "verse": 22, "text": "From the north he comes in golden splendor; around God is awesome majesty.", "comment": "tn The MT has \u201cout of the north comes gold.\u201d Left in that sense the line seems irrelevant. The translation \u201cgolden splendor\u201d (with RV, RSV, NRSV, NIV) depends upon the context of theophany. Others suggest \u201cgolden rays\u201d (Dhorme), the aurora borealis (Graetz, Gray), or some mythological allusion (Pope), such as Baal\u2019s palace. Golden rays or splendor is what is intended, although the reference is not to a natural phenomenon \u2013 it is something that would suggest the glory of God."}, {"pk": 2838532, "translation": "NET", "book": 18, "chapter": 37, "verse": 23, "text": "As for the Almighty, we cannot attain to him! He is great in power, but justice and abundant righteousness he does not oppress.", "comment": "tn The MT places the major disjunctive accent (the atnach) under \u201cpower,\u201d indicating that \u201cand justice\u201d as a disjunctive clause starting the second half of the verse (with ESV, NASB, NIV, NLT). Ignoring the Masoretic accent, NRSV has \u201che is great in power and justice.\u201d
tn The name \u201cAlmighty\u201d is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun."}, {"pk": 2838533, "translation": "NET", "book": 18, "chapter": 37, "verse": 24, "text": "Therefore people fear him, for he does not regard all the wise in heart.\u201d", "comment": "sn The phrase \u201cwise of heart\u201d was used in Job 9:4 in a negative sense."}, {"pk": 2838534, "translation": "NET", "book": 18, "chapter": 38, "verse": 1, "text": "Then the LORD answered Job out of the whirlwind:", "comment": "sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering \u2013 without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job\u2019s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1\u20133), the surpassing mysteries of earth and sky beyond Job\u2019s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39\u201339:30).
sn This is not the storm described by Elihu \u2013 in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14)."}, {"pk": 2838535, "translation": "NET", "book": 18, "chapter": 38, "verse": 2, "text": "\u201cWho is this who darkens counsel with words without knowledge?", "comment": "sn The referent of \u201ccounsel\u201d here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10; Prov 19:21; Isa 19:17). Dhorme translates it \u201cProvidence.\u201d
tn The demonstrative pronoun is used here to emphasize the interrogative pronoun (see GKC 442 \u00a7136.c)."}, {"pk": 2838536, "translation": "NET", "book": 18, "chapter": 38, "verse": 3, "text": "Get ready for a difficult task like a man; I will question you and you will inform me!", "comment": "tn Heb \u201cGird up your loins.\u201d This idiom basically describes taking the hem of the long garment or robe and pulling it up between the legs and tucking it into the front of the belt, allowing easier and freer movement of the legs. \u201cGirding the loins\u201d meant the preparation for some difficult task (Jer 1:17), or for battle (Isa 5:27), or for running (1 Kgs 18:46). C. Gordon suggests that it includes belt-wrestling, a form of hand-to-hand mortal combat (\u201cBelt-wrestling in the Bible World,\u201d HUCA 23 [1950/51]: 136)."}, {"pk": 2838537, "translation": "NET", "book": 18, "chapter": 38, "verse": 4, "text": "\u201cWhere were you when I laid the foundation of the earth? Tell me, if you possess understanding!", "comment": "tn The verb is the imperative; it has no object \u201cme\u201d in the text.
tn The construction is the infinitive construct in a temporal clause, using the preposition and the subjective genitive suffix."}, {"pk": 2838538, "translation": "NET", "book": 18, "chapter": 38, "verse": 5, "text": "Who set its measurements \u2014 if you know \u2014 or who stretched a measuring line across it?", "comment": "tn The particle \u05db\u05bc (ki) is taken here for a conditional clause, \u201cif you know\u201d (see GKC 498 \u00a7159.dd). Others take it as \u201csurely\u201d with a biting irony."}, {"pk": 2838539, "translation": "NET", "book": 18, "chapter": 38, "verse": 6, "text": "On what were its bases set, or who laid its cornerstone \u2014", "comment": "tn For the interrogative serving as a genitive, see GKC 442 \u00a7136.b.
sn The world was conceived of as having bases and pillars, but these poetic descriptions should not be pressed too far (e.g., see Ps 24:2, which may be worded as much for its polemics against Canaanite mythology as anything)."}, {"pk": 2838540, "translation": "NET", "book": 18, "chapter": 38, "verse": 7, "text": "when the morning stars sang in chorus, and all the sons of God shouted for joy?", "comment": "tn See Job 1:6.
tn Heb \u201ctogether.\u201d This is Dhorme\u2019s suggestion for expressing how they sang together.
tn The construction, an adverbial clause of time, uses \u05e8\u05b8\u05e0\u05b8\u05df (ranan), which is often a ringing cry, an exultation. The parallelism with \u201cshout for joy\u201d shows this to be enthusiastic acclamation. The infinitive is then continued in the next colon with the vav (\u05d5) consecutive preterite.
sn The expression \u201cmorning stars\u201d (Heb \u201cstars of the morning\u201d) is here placed in parallelism to the angels, \u201cthe sons of God.\u201d It may refer to the angels under the imagery of the stars, or, as some prefer, it may poetically include all creation. There is a parallel also with the foundation of the temple which was accompanied by song (see Ezra 3:10,11). But then the account of the building of the original tabernacle was designed to mirror creation (see M. Fishbane, Biblical Text and Texture)."}, {"pk": 2838541, "translation": "NET", "book": 18, "chapter": 38, "verse": 8, "text": "\u201cWho shut up the sea with doors when it burst forth, coming out of the womb,", "comment": "tn The MT has \u201cand he shut up.\u201d The Vulgate has \u201cWho?\u201d and so many commentaries and editions adopt this reading, if not from the Vulgate, then from the sense of the sequence in the text itself.
tn The line uses two expressions, first the temporal clause with \u05d2\u05bc\u05b4\u05d9\u05d7\u05b7 (giakh, \u201cwhen it burst forth\u201d) and then the finite verb \u05d9\u05b5\u05e6\u05b5\u05d0 (yetse\u2019, \u201cgo out\u201d) to mark the concomitance of the two actions."}, {"pk": 2838542, "translation": "NET", "book": 18, "chapter": 38, "verse": 9, "text": "when I made the storm clouds its garment, and thick darkness its swaddling band,", "comment": "tn The temporal clause here uses the infinitive from \u05e9\u05c2\u05b4\u05d9\u05dd (sim, \u201cto place; to put; to make\u201d). It underscores the sovereign placing of things.
tn This noun is found only here. The verb is in Ezek 16:4, and a related noun is in Ezek 30:21."}, {"pk": 2838543, "translation": "NET", "book": 18, "chapter": 38, "verse": 10, "text": "when I prescribed its limits, and set in place its bolts and doors,", "comment": "tn Dhorme suggested reversing the two verbs, making this the first, and then \u201cshatter\u201d for the second colon.
tc The MT has \u201cand I broke,\u201d which cannot mean \u201cset, prescribed\u201d or the like. The LXX and the Vulgate have such a meaning, suggesting a verb \u05e2\u05b2\u05e9\u05c1\u05b4\u05d9\u05ea (\u2019ashiyt, \u201cplan, prescribe\u201d). A. Guillaume finds an Arabic word with a meaning \u201cmeasured it by span by my decree.\u201d Would God give himself a decree? R. Gordis simply argues that the basic meaning \u201cbreak\u201d develops the connotation of \u201cdecide, determine\u201d (2 Sam 5:24; Job 14:3; Dan 11:36)."}, {"pk": 2838544, "translation": "NET", "book": 18, "chapter": 38, "verse": 11, "text": "when I said, \u2018To here you may come and no farther, here your proud waves will be confined\u2019?", "comment": "tn The imperfect verb receives the permission nuance here.
tn The MT literally says, \u201chere he will put on the pride of your waves.\u201d The verb has no expressed subject and so is made a passive voice. But there has to be some object for the verb \u201cput,\u201d such as \u201climit\u201d or \u201cboundary\u201d; the translations \u201cconfined; halted; stopped\u201d all serve to paraphrase such an idea. The LXX has \u201cbroken\u201d at this point, suggesting the verse might have been confused \u2013 but \u201cbreaking the pride\u201d of the waves would mean controlling them. Some commentators have followed this, exchanging the verb in v. 11 with this one.
tn The text has \u05ea\u05b9\u05e1\u05b4\u05d9\u05e3 (tosif, \u201cand you may not add\u201d), which is often used idiomatically (as in verbal hendiadys constructions)."}, {"pk": 2838545, "translation": "NET", "book": 18, "chapter": 38, "verse": 12, "text": "Have you ever in your life commanded the morning, or made the dawn know its place,", "comment": "tn The verb is the Piel of \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019, \u201cto know\u201d) with a double accusative.
tn The Hebrew idiom is \u201chave you from your days?\u201d It means \u201cnever in your life\u201d (see 1 Sam 25:28; 1 Kgs 1:6)."}, {"pk": 2838546, "translation": "NET", "book": 18, "chapter": 38, "verse": 13, "text": "that it might seize the corners of the earth, and shake the wicked out of it?", "comment": "sn The poetic image is that darkness or night is like a blanket that covers the earth, and at dawn it is taken by the edges and shaken out. Since the wicked function under the cover of night, they are included in the shaking when the dawn comes up."}, {"pk": 2838547, "translation": "NET", "book": 18, "chapter": 38, "verse": 14, "text": "The earth takes shape like clay under a seal; its features are dyed like a garment.", "comment": "sn The verse needs to be understood in the context: as the light shines in the dawn, the features of the earth take on a recognizable shape or form. The language is phenomenological.
tc The MT reads \u201cthey stand up like a garment\u201d (NASB, NIV) or \u201cits features stand out like a garment\u201d (ESV). The reference could be either to embroidered decoration on a garment or to the folds of a garment (REB: \u201cuntil all things stand out like the folds of a cloak\u201d; cf. J. E. Hartley, Job [NICOT], 497, \u201cthe early light of day makes the earth appear as a beautiful garment, exquisite in design and glorious in color\u201d). Since this is thought to be an odd statement, some suggest with Ehrlich that the text be changed to \u05ea\u05bc\u05b4\u05e6\u05bc\u05b8\u05d1\u05bc\u05b7\u05e2 (titsabba\u2019, \u201cis dyed [like a garment]\u201d). This reference would be to the colors appearing on the earth\u2019s surface under daylight. The present translation follows the emendation.
tn Heb \u201cthey\u201d; the referent (the objects or features on the earth) has been specified in the translation for clarity."}, {"pk": 2838548, "translation": "NET", "book": 18, "chapter": 38, "verse": 15, "text": "Then from the wicked the light is withheld, and the arm raised in violence is broken.", "comment": "sn What is active at night, the violence symbolized by the raised arm, is broken with the dawn. G. R. Driver thought the whole verse referred to stars, and that the arm is the navigator\u2019s term for the line of stars (\u201cTwo astronomical passages in the Old Testament,\u201d JTS 4 [1953]: 208-12).
tn Heb \u201cthe raised arm.\u201d The words \u201cin violence\u201d are not in the Hebrew text, but are supplied in the translation to clarify the metaphor."}, {"pk": 2838549, "translation": "NET", "book": 18, "chapter": 38, "verse": 16, "text": "Have you gone to the springs that fill the sea, or walked about in the recesses of the deep?", "comment": "tn Heb \u201cthe springs of the sea.\u201d The words \u201cthat fill\u201d are supplied in the translation to clarify the meaning of the phrase."}, {"pk": 2838550, "translation": "NET", "book": 18, "chapter": 38, "verse": 17, "text": "Have the gates of death been revealed to you? Have you seen the gates of deepest darkness?", "comment": "tn Heb \u201cuncovered to you.\u201d
tn Some still retain the traditional phrase \u201cshadow of death\u201d in the English translation (cf. NIV). The reference is to the entrance to Sheol (see Job 10:21)."}, {"pk": 2838551, "translation": "NET", "book": 18, "chapter": 38, "verse": 18, "text": "Have you considered the vast expanses of the earth? Tell me, if you know it all!"}, {"pk": 2838552, "translation": "NET", "book": 18, "chapter": 38, "verse": 19, "text": "\u201cIn what direction does light reside, and darkness, where is its place,", "comment": "tn The interrogative with \u05d3\u05b6\u05e8\u05b6\u05da\u05b0 (derekh) means \u201cin what road\u201d or \u201cin what direction.\u201d"}, {"pk": 2838553, "translation": "NET", "book": 18, "chapter": 38, "verse": 20, "text": "that you may take them to their borders and perceive the pathways to their homes?", "comment": "tn The suffixes are singular (\u201cthat you may take it to its border\u2026to its home\u201d), referring to either the light or the darkness. Because either is referred to, the translation has employed plurals, since singulars would imply that only the second item, \u201cdarkness,\u201d was the referent. Plurals are also employed by NAB and NIV."}, {"pk": 2838554, "translation": "NET", "book": 18, "chapter": 38, "verse": 21, "text": "You know, for you were born before them; and the number of your days is great!", "comment": "tn The imperfect verb after the adverb \u05d0\u05b8\u05d6 (\u2019az, \u201cthen\u201d) functions as a preterite: \u201cyou were born.\u201d The line is sarcastic."}, {"pk": 2838555, "translation": "NET", "book": 18, "chapter": 38, "verse": 22, "text": "Have you entered the storehouse of the snow, or seen the armory of the hail,", "comment": "tn The same Hebrew term (\u05d0\u05d5\u05b9\u05e6\u05b8\u05e8, \u2019otsar), has been translated \u201cstorehouse\u201d in the first line and \u201carmory\u201d in the second. This has been done for stylistic variation, but also because \u201chail,\u201d as one of God\u2019s \u201cweapons\u201d (cf. the following verse) suggests military imagery; in this context the word refers to God\u2019s \u201cammunition dump\u201d where he stockpiles hail.
sn Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13])."}, {"pk": 2838556, "translation": "NET", "book": 18, "chapter": 38, "verse": 23, "text": "which I reserve for the time of trouble, for the day of war and battle?", "comment": "sn The terms translated war and battle are different Hebrew words, but both may be translated \u201cwar\u201d or \u201cbattle\u201d depending on the context."}, {"pk": 2838557, "translation": "NET", "book": 18, "chapter": 38, "verse": 24, "text": "In what direction is lightning dispersed, or the east winds scattered over the earth?", "comment": "tn Because the parallel with \u201clight\u201d and \u201ceast wind\u201d is not tight, Hoffmann proposed \u2018ed instead, \u201cmist.\u201d This has been adopted by many. G. R. Driver suggests \u201cparching heat\u201d (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 91-92)."}, {"pk": 2838558, "translation": "NET", "book": 18, "chapter": 38, "verse": 25, "text": "Who carves out a channel for the heavy rains, and a path for the rumble of thunder,"}, {"pk": 2838559, "translation": "NET", "book": 18, "chapter": 38, "verse": 26, "text": "to cause it to rain on an uninhabited land, a desert where there are no human beings,", "comment": "tn Heb \u201con a land, no man.\u201d
tn Heb \u201ca desert, no man in it.\u201d"}, {"pk": 2838560, "translation": "NET", "book": 18, "chapter": 38, "verse": 27, "text": "to satisfy a devastated and desolate land, and to cause it to sprout with vegetation?", "comment": "tn Heb \u201cto cause to sprout a source of vegetation.\u201d The word \u05de\u05b9\u05e6\u05b8\u05d0 (motsa\u2019) is rendered \u201cmine\u201d in Job 28:1. The suggestion with the least changes is Wright\u2019s: \u05e6\u05b8\u05de\u05b5\u05d0 (tsame\u2019, \u201cthirsty\u201d). But others choose \u05de\u05b4\u05e6\u05bc\u05b4\u05d9\u05bc\u05b8\u05d4 (mitsiyyah, \u201cfrom the steppe\u201d)."}, {"pk": 2838561, "translation": "NET", "book": 18, "chapter": 38, "verse": 28, "text": "Does the rain have a father, or who has fathered the drops of the dew?"}, {"pk": 2838562, "translation": "NET", "book": 18, "chapter": 38, "verse": 29, "text": "From whose womb does the ice emerge, and the frost from the sky, who gives birth to it,", "comment": "tn Or \u201cheavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2838563, "translation": "NET", "book": 18, "chapter": 38, "verse": 30, "text": "when the waters become hard like stone, when the surface of the deep is frozen solid?", "comment": "tn Several suggest that the verb is not from \u05d7\u05b8\u05d1\u05b8\u05d0 (khava\u2019, \u201cto hide\u201d) but from a homonym, \u201cto congeal.\u201d This may be too difficult to support, however."}, {"pk": 2838564, "translation": "NET", "book": 18, "chapter": 38, "verse": 31, "text": "Can you tie the bands of the Pleiades, or release the cords of Orion?", "comment": "tn This word is found here and in 1 Sam 15:32. Dhorme suggests, with others, that there has been a metathesis (a reversal of consonants), and it is the same word found in Job 31:36 (\u201cbind\u201d). G. R. Driver takes it as \u201ccluster\u201d without changing the text (\u201cTwo astronomical passages in the Old Testament,\u201d JTS 7 [1956] :3)."}, {"pk": 2838565, "translation": "NET", "book": 18, "chapter": 38, "verse": 32, "text": "Can you lead out the constellations in their seasons, or guide the Bear with its cubs?", "comment": "tn The word \u05de\u05b7\u05d6\u05bc\u05b8\u05e8\u05d5\u05b9\u05ea (mazzarot) is taken by some to refer to the constellations (see 2 Kgs 23:5), and by others as connected to the word for \u201ccrown,\u201d and so \u201ccorona.\u201d
sn See Job 9:9."}, {"pk": 2838566, "translation": "NET", "book": 18, "chapter": 38, "verse": 33, "text": "Do you know the laws of the heavens, or can you set up their rule over the earth?"}, {"pk": 2838567, "translation": "NET", "book": 18, "chapter": 38, "verse": 34, "text": "Can you raise your voice to the clouds so that a flood of water covers you?", "comment": "tc The LXX has \u201canswer you,\u201d and some editors have adopted this. However, the reading of the MT makes better sense in the verse."}, {"pk": 2838568, "translation": "NET", "book": 18, "chapter": 38, "verse": 35, "text": "Can you send out lightning bolts, and they go? Will they say to you, \u2018Here we are\u2019?"}, {"pk": 2838569, "translation": "NET", "book": 18, "chapter": 38, "verse": 36, "text": "Who has put wisdom in the heart, or has imparted understanding to the mind?", "comment": "tn This verse is difficult because of the two words, \u05d8\u05bb\u05d7\u05d5\u05b9\u05ea (tukhot, rendered here \u201cheart\u201d) and \u05e9\u05c2\u05b6\u05db\u05b0\u05d5\u05b4\u05d9 (sekhvi, here \u201cmind\u201d). They have been translated a number of ways: \u201cmeteor\u201d and \u201ccelestial appearance\u201d; the stars \u201cProcyon\u201d and \u201cSirius\u201d; \u201cinward part\u201d and \u201cmind\u201d; even as birds, \u201cibis\u201d and \u201ccock.\u201d One expects them to have something to do with nature \u2013 clouds and the like. The RSV accordingly took them to mean \u201cmeteor\u201d (from a verb \u201cto wander\u201d) and \u201ca celestial appearance.\u201d But these meanings are not well-attested."}, {"pk": 2838570, "translation": "NET", "book": 18, "chapter": 38, "verse": 37, "text": "Who by wisdom can count the clouds, and who can tip over the water jars of heaven,", "comment": "tn The word actually means \u201cto cause to lie down.\u201d"}, {"pk": 2838571, "translation": "NET", "book": 18, "chapter": 38, "verse": 38, "text": "when the dust hardens into a mass, and the clumps of earth stick together?", "comment": "tn The word means \u201cto flow\u201d or \u201cto cast\u201d (as in casting metals). So the noun developed the sense of \u201chard,\u201d as in cast metal."}, {"pk": 2838572, "translation": "NET", "book": 18, "chapter": 38, "verse": 39, "text": "\u201cDo you hunt prey for the lioness, and satisfy the appetite of the lions,", "comment": "tn Heb \u201cfill up the life of.\u201d"}, {"pk": 2838573, "translation": "NET", "book": 18, "chapter": 38, "verse": 40, "text": "when they crouch in their dens, when they wait in ambush in the thicket?"}, {"pk": 2838574, "translation": "NET", "book": 18, "chapter": 38, "verse": 41, "text": "Who prepares prey for the raven, when its young cry out to God and wander about for lack of food?", "comment": "tn The verse is difficult, making some suspect that a line has dropped out. The little birds in the nest hardly go wandering about looking for food. Dhorme suggest \u201cand stagger for lack of food.\u201d"}, {"pk": 2838575, "translation": "NET", "book": 18, "chapter": 39, "verse": 1, "text": "\u201cAre you acquainted with the way the mountain goats give birth? Do you watch as the wild deer give birth to their young?", "comment": "tn Or \u201cibex.\u201d
tn The text uses the infinitive as the object: \u201cdo you know the giving birth of?\u201d"}, {"pk": 2838576, "translation": "NET", "book": 18, "chapter": 39, "verse": 2, "text": "Do you count the months they must fulfill, and do you know the time they give birth?", "comment": "tn Here the infinitive is again a substantive: \u201cthe time of their giving birth.\u201d"}, {"pk": 2838577, "translation": "NET", "book": 18, "chapter": 39, "verse": 3, "text": "They crouch, they bear their young, they bring forth the offspring they have carried.", "comment": "tc The Hebrew verb used here means \u201cto cleave,\u201d and this would not have the object \u201ctheir young.\u201d Olshausen and others after him change the \u05d7 (khet) to \u05d8 (tet) and get a verb \u201cto drop,\u201d meaning \u201cdrop [= give birth to] young\u201d as used in Job 21:10. G. R. Driver holds out for the MT, arguing it is an idiom, \u201cto breach the womb\u201d (\u201cProblems in the Hebrew text of Job,\u201d VTSup 3 [1955]: 92-93).
tn Heb \u201cthey cast forth their labor pains.\u201d This word usually means \u201cbirth pangs\u201d but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (\u201ccast forth\u201d). The words \u201ctheir offspring\u201d are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included."}, {"pk": 2838578, "translation": "NET", "book": 18, "chapter": 39, "verse": 4, "text": "Their young grow strong, and grow up in the open; they go off, and do not return to them.", "comment": "tn The idea is that of the open countryside. The Aramaism is found only here."}, {"pk": 2838579, "translation": "NET", "book": 18, "chapter": 39, "verse": 5, "text": "Who let the wild donkey go free? Who released the bonds of the donkey,"}, {"pk": 2838580, "translation": "NET", "book": 18, "chapter": 39, "verse": 6, "text": "to whom I appointed the steppe for its home, the salt wastes as its dwelling place?"}, {"pk": 2838581, "translation": "NET", "book": 18, "chapter": 39, "verse": 7, "text": "It scorns the tumult in the town; it does not hear the shouts of a driver.", "comment": "sn The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman."}, {"pk": 2838582, "translation": "NET", "book": 18, "chapter": 39, "verse": 8, "text": "It ranges the hills as its pasture, and searches after every green plant."}, {"pk": 2838583, "translation": "NET", "book": 18, "chapter": 39, "verse": 9, "text": "Is the wild ox willing to be your servant? Will it spend the night at your feeding trough?"}, {"pk": 2838584, "translation": "NET", "book": 18, "chapter": 39, "verse": 10, "text": "Can you bind the wild ox to a furrow with its rope, will it till the valleys, following after you?", "comment": "tn Some commentators think that the addition of the \u201cwild ox\u201d here is a copyist\u2019s error, making the stich too long. They therefore delete it. Also, binding an animal to the furrow with ropes is unusual. So with a slight emendation Kissane came up with \u201cWill you bind him with a halter of cord?\u201d While the MT is unusual, the sense is understandable, and no changes, even slight ones, are absolutely necessary."}, {"pk": 2838585, "translation": "NET", "book": 18, "chapter": 39, "verse": 11, "text": "Will you rely on it because its strength is great? Will you commit your labor to it?", "comment": "tn Heb \u201cleave.\u201d"}, {"pk": 2838586, "translation": "NET", "book": 18, "chapter": 39, "verse": 12, "text": "Can you count on it to bring in your grain, and gather the grain to your threshing floor?", "comment": "tn Simply, the MT has \u201cand your threshing floor gather.\u201d The \u201cthreshing floor\u201d has to be an adverbial accusative of place.
tc There is a textual problem here: \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 (yashuv) is the Kethib, meaning \u201c[that] he will return\u201d; \u05d9\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 (yashiv) is the Qere, meaning \u201cthat he will bring in.\u201d This is the preferred reading, since the object follows it. For commentators who think the line too unbalanced for this, the object is moved to the second colon, and the reading \u201creturns\u201d is taken for the first. But the MT is perfectly clear as it stands.
tn The word is normally translated \u201cbelieve\u201d in the Bible. The idea is that of considering something dependable and acting on it. The idea of reliability is found also in the Niphal stem usages.
tn Heb \u201cyour seed\u201d; this must be interpreted figuratively for what the seed produces.
tn Heb \u201cgather it\u201d; the referent (the grain) has been specified in the translation for clarity."}, {"pk": 2838587, "translation": "NET", "book": 18, "chapter": 39, "verse": 13, "text": "\u201cThe wings of the ostrich flap with joy, but are they the pinions and plumage of a stork?", "comment": "tn Many proposals have been made here. The MT has a verb, \u201cexult.\u201d Strahan had \u201cflap joyously,\u201d a rendering followed by the NIV. The RSV uses \u201cwave proudly.\u201d
tn The word occurs only here and means \u201cshrill cries.\u201d If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3).
tc This whole section on the ostrich is not included in the LXX. Many feel it is an interpolation and should therefore be deleted. The pattern of the chapter changes from the questions being asked to observations being made.
tn The point of this statement would be that the ostrich cannot compare to the stork. But there are many other proposals for this line \u2013 just about every commentator has a different explanation for it. Of the three words here, the first means \u201cpinion,\u201d the third \u201cplumage,\u201d and the second probably \u201cstork,\u201d although the LXX has \u201cheron.\u201d The point of this whole section is that the ostrich is totally lacking in parental care, whereas the stork is characterized by it. The Hebrew word for \u201cstork\u201d is the same word for \u201clove\u201d: \u05d7\u05b2\u05e1\u05b4\u05d9\u05d3\u05b8\u05d4 (khasidah), an interpretation followed by the NASB. The most likely reading is \u201cor are they the pinions and plumage of the stork?\u201d The ostrich may flap about, but cannot fly and does not care for its young."}, {"pk": 2838588, "translation": "NET", "book": 18, "chapter": 39, "verse": 14, "text": "For she leaves her eggs on the ground, and lets them be warmed on the soil.", "comment": "tn The meaning may have the connotation of \u201clays; places,\u201d rather than simply abandoning (see M. Dahood, \u201cThe Root \u2019zb II in Job,\u201d JBL 78 [1959]: 307f.)."}, {"pk": 2838589, "translation": "NET", "book": 18, "chapter": 39, "verse": 15, "text": "She forgets that a foot might crush them, or that a wild animal might trample them.", "comment": "tn Heb \u201can animal of the field.\u201d"}, {"pk": 2838590, "translation": "NET", "book": 18, "chapter": 39, "verse": 16, "text": "She is harsh with her young, as if they were not hers; she is unconcerned about the uselessness of her labor.", "comment": "sn This verb, \u201cto deal harshly; to harden; to treat cruelly,\u201d is used for hardening the heart elsewhere (see Isa 63:17)."}, {"pk": 2838591, "translation": "NET", "book": 18, "chapter": 39, "verse": 17, "text": "For God deprived her of wisdom, and did not impart understanding to her."}, {"pk": 2838592, "translation": "NET", "book": 18, "chapter": 39, "verse": 18, "text": "But as soon as she springs up, she laughs at the horse and its rider.", "comment": "tn The colon poses a slight problem here. The literal meaning of the Hebrew verb translated \u201csprings up\u201d (i.e., \u201clifts herself on high\u201d) might suggest flight. But some of the proposals involve a reading about readying herself to run."}, {"pk": 2838593, "translation": "NET", "book": 18, "chapter": 39, "verse": 19, "text": "\u201cDo you give the horse its strength? Do you clothe its neck with a mane?", "comment": "tn The second half of the verse contains this hapax legomenon, which is usually connected with the word \u05e8\u05b7\u05e2\u05b0\u05de\u05b8\u05d4 (ra\u2019mah, \u201cthunder\u201d). A. B. Davidson thought it referred to the quivering of the neck rather than the mane. Gray thought the sound and not the movement was the point. But without better evidence, a reading that has \u201cquivering mane\u201d may not be far off the mark. But it may be simplest to translate it \u201cmane\u201d and assume that the idea of \u201cquivering\u201d is part of the meaning."}, {"pk": 2838594, "translation": "NET", "book": 18, "chapter": 39, "verse": 20, "text": "Do you make it leap like a locust? Its proud neighing is terrifying!", "comment": "tn The word could mean \u201csnorting\u201d as well (see Jer 8:16). It comes from the root \u201cto blow.\u201d If the horse is running and breathing hard, this could be the sense here.
sn The same ideas are found in Joel 2:4. The leaping motion is compared to the galloping of the horse."}, {"pk": 2838595, "translation": "NET", "book": 18, "chapter": 39, "verse": 21, "text": "It paws the ground in the valley, exulting mightily, it goes out to meet the weapons.", "comment": "tc The Hebrew text has a plural verb, \u201cthey paw.\u201d For consistency and for stylistic reasons this is translated as a singular.
tn The armies would prepare for battles that were usually fought in the valleys, and so the horse was ready to charge. But in Ugaritic the word `mk means \u201cforce\u201d as well as \u201cvalley.\u201d The idea of \u201cforce\u201d would fit the parallelism here well (see M. Dahood, \u201cValue of Ugaritic for textual criticism,\u201d Bib 40 [1959]: 166).
tn Or \u201cin strength.\u201d"}, {"pk": 2838596, "translation": "NET", "book": 18, "chapter": 39, "verse": 22, "text": "It laughs at fear and is not dismayed; it does not shy away from the sword."}, {"pk": 2838597, "translation": "NET", "book": 18, "chapter": 39, "verse": 23, "text": "On it the quiver rattles; the lance and javelin flash.", "comment": "tn This may be the scimitar (see G. Molin, \u201cWhat is a kidon?\u201d JSS 1 [1956]: 334-37)."}, {"pk": 2838598, "translation": "NET", "book": 18, "chapter": 39, "verse": 24, "text": "In excitement and impatience it consumes the ground; it cannot stand still when the trumpet is blown.", "comment": "tn \u201cSwallow the ground\u201d is a metaphor for the horse\u2019s running. Gray renders the line: \u201cquivering and excited he dashes into the fray.\u201d
tn The use of \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman) in the Hiphil in this place is unique. Such a form would normally mean \u201cto believe.\u201d But its basic etymological meaning comes through here. The verb means \u201cto be firm; to be reliable; to be dependable.\u201d The causative here would mean \u201cto make firm\u201d or \u201cto stand firm.\u201d"}, {"pk": 2838599, "translation": "NET", "book": 18, "chapter": 39, "verse": 25, "text": "At the sound of the trumpet, it says, \u2018Aha!\u2019 And from a distance it catches the scent of battle, the thunderous shouting of commanders, and the battle cries."}, {"pk": 2838600, "translation": "NET", "book": 18, "chapter": 39, "verse": 26, "text": "\u201cIs it by your understanding that the hawk soars, and spreads its wings toward the south?", "comment": "tn This word occurs only here. It is connected to \u201cpinions\u201d in v. 13. Dhorme suggests \u201cclad with feathers,\u201d but the line suggests more the use of the wings."}, {"pk": 2838601, "translation": "NET", "book": 18, "chapter": 39, "verse": 27, "text": "Is it at your command that the eagle soars, and builds its nest on high?", "comment": "tn Heb \u201cyour mouth.\u201d"}, {"pk": 2838602, "translation": "NET", "book": 18, "chapter": 39, "verse": 28, "text": "It lives on a rock and spends the night there, on a rocky crag and a fortress.", "comment": "tn The word could be taken as the predicate, but because of the conjunction it seems to be adding another description of the place of its nest.
tn Heb \u201cupon the tooth of a rock.\u201d"}, {"pk": 2838603, "translation": "NET", "book": 18, "chapter": 39, "verse": 29, "text": "From there it spots its prey, its eyes gaze intently from a distance.", "comment": "tn Heb \u201cfood.\u201d
tn The word means \u201csearch,\u201d but can be used for a wide range of matters, including spying."}, {"pk": 2838604, "translation": "NET", "book": 18, "chapter": 39, "verse": 30, "text": "And its young ones devour the blood, and where the dead carcasses are, there it is.\u201d", "comment": "tn The word \u05d7\u05b2\u05dc\u05b8\u05dc\u05b4\u05d9\u05dd (khalalim) designates someone who is fatally wounded, literally the \u201cpierced one,\u201d meaning anyone or thing that dies a violent death."}, {"pk": 2838605, "translation": "NET", "book": 18, "chapter": 40, "verse": 1, "text": "Then the LORD answered Job:"}, {"pk": 2838606, "translation": "NET", "book": 18, "chapter": 40, "verse": 2, "text": "\u201cWill the one who contends with the Almighty correct him? Let the person who accuses God give him an answer!\u201d", "comment": "tn The verb \u05d9\u05b4\u05e1\u05bc\u05d5\u05b9\u05e8 (yissor) is found only here, but comes from a common root meaning \u201cto correct; to reprove.\u201d Several suggestions have been made to improve on the MT. Dhorme read it \u05d9\u05b8\u05e1\u05d5\u05bc\u05e8 (yasur) in the sense of \u201cto turn aside; to yield.\u201d Ehrlich read this emendation as \u201cto come to an end.\u201d But the MT could be read as \u201cto correct; to instruct.\u201d
tn The form \u05e8\u05b9\u05d1 (rov) is the infinitive absolute from the verb \u05e8\u05b4\u05d9\u05d1 (riv, \u201ccontend\u201d). Dhorme wishes to repoint it to make it the active participle, the \u201cone who argues with the Almighty.\u201d"}, {"pk": 2838607, "translation": "NET", "book": 18, "chapter": 40, "verse": 3, "text": "Then Job answered the LORD:"}, {"pk": 2838608, "translation": "NET", "book": 18, "chapter": 40, "verse": 4, "text": "\u201cIndeed, I am completely unworthy \u2014 how could I reply to you? I put my hand over my mouth to silence myself.", "comment": "tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.
tn The word \u05e7\u05b7\u05dc\u05bc\u05b9\u05ea\u05b4\u05d9 (qalloti) means \u201cto be light; to be of small account; to be unimportant.\u201d From this comes the meaning \u201ccontemptible,\u201d which in the causative stem would mean \u201cto treat with contempt; to curse.\u201d Dhorme tries to make the sentence a conditional clause and suggests this meaning: \u201cIf I have been thoughtless.\u201d There is really no \u201cif\u201d in Job\u2019s mind.
tn The words \u201cto silence myself\u201d are supplied in the translation for clarity."}, {"pk": 2838609, "translation": "NET", "book": 18, "chapter": 40, "verse": 5, "text": "I have spoken once, but I cannot answer; twice, but I will say no more.\u201d", "comment": "tn Heb \u201cI will not add.\u201d"}, {"pk": 2838610, "translation": "NET", "book": 18, "chapter": 40, "verse": 6, "text": "Then the LORD answered Job from the whirlwind:"}, {"pk": 2838611, "translation": "NET", "book": 18, "chapter": 40, "verse": 7, "text": "\u201cGet ready for a difficult task like a man. I will question you and you will inform me!", "comment": "tn See note on \u201ctask\u201d in 38:3."}, {"pk": 2838612, "translation": "NET", "book": 18, "chapter": 40, "verse": 8, "text": "Would you indeed annul my justice? Would you declare me guilty so that you might be right?", "comment": "tn The verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar) means \u201cto annul; to break; to frustrate.\u201d It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God\u2019s righteousness in the process."}, {"pk": 2838613, "translation": "NET", "book": 18, "chapter": 40, "verse": 9, "text": "Do you have an arm as powerful as God\u2019s, and can you thunder with a voice like his?", "comment": "tn Heb \u201cdo you have an arm like God?\u201d The words \u201cas powerful as\u201d have been supplied in the translation to clarify the metaphor."}, {"pk": 2838614, "translation": "NET", "book": 18, "chapter": 40, "verse": 10, "text": "Adorn yourself, then, with majesty and excellency, and clothe yourself with glory and honor!"}, {"pk": 2838615, "translation": "NET", "book": 18, "chapter": 40, "verse": 11, "text": "Scatter abroad the abundance of your anger. Look at every proud man and bring him low;", "comment": "tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.
tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.
tn Heb \u201cthe overflowings.\u201d"}, {"pk": 2838616, "translation": "NET", "book": 18, "chapter": 40, "verse": 12, "text": "Look at every proud man and abase him; crush the wicked on the spot!", "comment": "tn The expression translated \u201con the spot\u201d is the prepositional phrase \u05ea\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b8\u05dd (takhtam, \u201cunder them\u201d). \u201cUnder them\u201d means in their place. But it can also mean \u201cwhere someone stands, on the spot\u201d (see Exod 16:29; Jos 6:5; Judg 7:21, etc.)."}, {"pk": 2838617, "translation": "NET", "book": 18, "chapter": 40, "verse": 13, "text": "Hide them in the dust together, imprison them in the grave.", "comment": "tn The word is \u201csecret place,\u201d the place where he is to hide them, i.e., the grave. The text uses the word \u201csecret place\u201d as a metonymy for the grave.
tn The word \u201cdust\u201d can mean \u201cground\u201d here, or more likely, \u201cgrave.\u201d
tn The verb \u05d7\u05b8\u05d1\u05b7\u05e9\u05c1 (khavash) means \u201cto bind.\u201d In Arabic the word means \u201cto bind\u201d in the sense of \u201cto imprison,\u201d and that fits here.
tn Heb \u201ctheir faces.\u201d"}, {"pk": 2838618, "translation": "NET", "book": 18, "chapter": 40, "verse": 14, "text": "Then I myself will acknowledge to you that your own right hand can save you.", "comment": "tn The imperfect verb has the nuance of potential imperfect: \u201ccan save; is able to save.\u201d
tn The verb is usually translated \u201cpraise,\u201d but with the sense of a public declaration or acknowledgment. It is from \u05d9\u05b8\u05d3\u05b8\u05d4 (yadah, in the Hiphil, as here, \u201cgive thanks, laud\u201d)."}, {"pk": 2838619, "translation": "NET", "book": 18, "chapter": 40, "verse": 15, "text": "\u201cLook now at Behemoth, which I made as I made you; it eats grass like the ox.", "comment": "tn Heb \u201cwith you.\u201d The meaning could be temporal (\u201cwhen I made you\u201d) \u2013 perhaps a reference to the sixth day of creation (Gen 1:24).
sn By form the word is the feminine plural of the Hebrew word for \u201cbeast.\u201d Here it is an abstract word \u2013 a title."}, {"pk": 2838620, "translation": "NET", "book": 18, "chapter": 40, "verse": 16, "text": "Look at its strength in its loins, and its power in the muscles of its belly.", "comment": "tn In both of these verses \u05d4\u05b4\u05e0\u05bc\u05b6\u05d4 (hinneh, \u201cbehold\u201d) has the deictic force (the word is from Greek \u03b4\u03b5\u1f77\u03ba\u03bd\u03c5\u03bc\u03b9, deiknumi, \u201cto show\u201d). It calls attention to something by pointing it out. The expression goes with the sudden look, the raised eye, the pointing hand \u2013 \u201cO look!\u201d"}, {"pk": 2838621, "translation": "NET", "book": 18, "chapter": 40, "verse": 17, "text": "It makes its tail stiff like a cedar, the sinews of its thighs are tightly wound.", "comment": "tn The verb \u05d7\u05b8\u05e4\u05b7\u05e5 (khafats) occurs only here. It may have the meaning \u201cto make stiff; to make taut\u201d (Arabic). The LXX and the Syriac versions support this with \u201cerects.\u201d But there is another Arabic word that could be cognate, meaning \u201carch, bend.\u201d This would give the idea of the tail swaying. The other reading seems to make better sense here. However, \u201cstiff\u201d presents a serious problem with the view that the animal is the hippopotamus."}, {"pk": 2838622, "translation": "NET", "book": 18, "chapter": 40, "verse": 18, "text": "Its bones are tubes of bronze, its limbs like bars of iron."}, {"pk": 2838623, "translation": "NET", "book": 18, "chapter": 40, "verse": 19, "text": "It ranks first among the works of God, the One who made it has furnished it with a sword.", "comment": "tn Heb \u201cthe ways of God.\u201dsn This may be a reference to Gen 1:24, where the first of the animal creation was the cattle \u2013 b\u00ffhemah (\u05d1\u05bc\u05b0\u05d4\u05b5\u05de\u05b8\u05d4).
tc The literal reading of the MT is \u201clet the one who made him draw near [with] his sword.\u201d The sword is apparently a reference to the teeth or tusks of the animal, which cut vegetation like a sword. But the idea of a weapon is easier to see, and so the people who favor the mythological background see here a reference to God\u2019s slaying the Beast. There are again many suggestions on how to read the line. The RV probably has the safest: \u201cHe that made him has furnished him with his sword\u201d (the sword being a reference to the sharp tusks with which he can attack)."}, {"pk": 2838624, "translation": "NET", "book": 18, "chapter": 40, "verse": 20, "text": "For the hills bring it food, where all the wild animals play.", "comment": "tn The word \u05d1\u05bc\u05d5\u05bc\u05dc (bul) probably refers to food. Many take it as an abbreviated form of \u05d9\u05b0\u05d1\u05d5\u05bc\u05dc (y\u00ffvul, \u201cproduce of the field\u201d). The vegetation that is produced on the low hills is what is meant."}, {"pk": 2838625, "translation": "NET", "book": 18, "chapter": 40, "verse": 21, "text": "Under the lotus trees it lies, in the secrecy of the reeds and the marsh."}, {"pk": 2838626, "translation": "NET", "book": 18, "chapter": 40, "verse": 22, "text": "The lotus trees conceal it in their shadow; the poplars by the stream conceal it.", "comment": "tn The suffix is singular, but must refer to the trees\u2019 shade."}, {"pk": 2838627, "translation": "NET", "book": 18, "chapter": 40, "verse": 23, "text": "If the river rages, it is not disturbed, it is secure, though the Jordan should surge up to its mouth.", "comment": "tn The word ordinarily means \u201cto oppress.\u201d So many commentators have proposed suitable changes: \u201coverflows\u201d (Beer), \u201cgushes\u201d (Duhm), \u201cswells violently\u201d (Dhorme, from a word that means \u201cbe strong\u201d).
tn Or \u201che remains calm.\u201d"}, {"pk": 2838628, "translation": "NET", "book": 18, "chapter": 40, "verse": 24, "text": "Can anyone catch it by its eyes, or pierce its nose with a snare?", "comment": "tn The idea would be either (1) catch it while it is watching, or (2) in some way disabling its eyes before the attack. But others change the reading; Ball suggested \u201cwith hooks\u201d and this has been adopted by some modern English versions (e.g., NRSV).
tn Ehrlich altered the MT slightly to get \u201cwith thorns,\u201d a view accepted by Driver, Dhorme and Pope."}, {"pk": 2838629, "translation": "NET", "book": 18, "chapter": 41, "verse": 1, "text": "(40:25) \u201cCan you pull in Leviathan with a hook, and tie down its tongue with a rope?", "comment": "sn Beginning with 41:1, the verse numbers through 41:9 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 41:1 ET = 40:25 HT, 41:2 ET = 40:26 HT, etc., through 41:34 ET = 41:26 HT. The Hebrew verse numbers in the remainder of the chapter differ from the verse numbers in the English Bible. Beginning with 42:1 the verse numbers in the ET and HT are again the same.
tn The verb \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 (mashakh) means \u201cto extract from the water; to fish.\u201d The question here includes the use of a hook to fish the creature out of the water so that its jaws can be tied safely.
tn The verb \u05e9\u05c1\u05b8\u05e7\u05b7\u05e2 (shaqa\u2019) means \u201cto cause to sink,\u201d if it is connected with the word in Amos 8:8 and 9:5. But it may have the sense of \u201cto tie; to bind.\u201d If the rope were put around the tongue and jaw, binding tightly would be the sense."}, {"pk": 2838630, "translation": "NET", "book": 18, "chapter": 41, "verse": 2, "text": "Can you put a cord through its nose, or pierce its jaw with a hook?"}, {"pk": 2838631, "translation": "NET", "book": 18, "chapter": 41, "verse": 3, "text": "Will it make numerous supplications to you, will it speak to you with tender words?", "comment": "tn The rhetorical question again affirms the opposite. The poem is portraying the creature as powerful and insensitive.
tn The line asks if the animal, when caught and tied and under control, would keep on begging for mercy. Absolutely not. It is not in the nature of the beast. The construction uses \u05d9\u05b7\u05e8\u05b0\u05d1\u05bc\u05b6\u05d4 (yarbeh, \u201c[will] he multiply\u201d [= \u201cmake numerous\u201d]), with the object, \u201csupplications\u201d i.e., prayers for mercy."}, {"pk": 2838632, "translation": "NET", "book": 18, "chapter": 41, "verse": 4, "text": "Will it make a pact with you, so you could take it as your slave for life?", "comment": "tn The imperfect verb serves to express what the covenant pact would cover, namely, \u201cthat you take.\u201d
tn Heb \u201cwill he cut a covenant.\u201d"}, {"pk": 2838633, "translation": "NET", "book": 18, "chapter": 41, "verse": 5, "text": "Can you play with it, like a bird, or tie it on a leash for your girls?", "comment": "tn The Hebrew verb is \u05e9\u05c2\u05b8\u05d7\u05b7\u05e7 (sakhaq, \u201cto sport; to trifle; to play,\u201d Ps 104:26).
tn The idea may include putting Leviathan on a leash. D. W. Thomas suggested on the basis of an Arabic cognate that it could be rendered \u201ctie him with a string like a young sparrow\u201d (VT 14 [1964]: 114ff.)."}, {"pk": 2838634, "translation": "NET", "book": 18, "chapter": 41, "verse": 6, "text": "Will partners bargain for it? Will they divide it up among the merchants?", "comment": "tn The word \u05d7\u05b8\u05d1\u05bc\u05b7\u05e8 (khabbar) is a hapax legomenon, but the meaning is \u201cto associate\u201d since it is etymologically related to the verb \u201cto join together.\u201d The idea is that fishermen usually work in companies or groups, and then divide up the catch when they come ashore \u2013 which involves bargaining.
tn The verb means \u201cto cut up; to divide up\u201d in the sense of selling the dead body (see Exod 21:35). This will be between them and the merchants (\u05db\u05bc\u05b0\u05e0\u05b7\u05e2\u05b2\u05e0\u05b4\u05d9\u05dd, k\u00ffna\u2019anim).
tn The word \u05db\u05bc\u05b8\u05e8\u05b7\u05d4 (karah) means \u201cto sell.\u201d With the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cupon\u201d) it has the sense \u201cto bargain over something.\u201d"}, {"pk": 2838635, "translation": "NET", "book": 18, "chapter": 41, "verse": 7, "text": "Can you fill its hide with harpoons or its head with fishing spears?"}, {"pk": 2838636, "translation": "NET", "book": 18, "chapter": 41, "verse": 8, "text": "If you lay your hand on it, you will remember the fight, and you will never do it again!", "comment": "tn The verse uses two imperatives which can be interpreted in sequence: do this, and then this will happen."}, {"pk": 2838637, "translation": "NET", "book": 18, "chapter": 41, "verse": 9, "text": "(41:1) See, his expectation is wrong, he is laid low even at the sight of it.", "comment": "tn There is an interrogative particle in this line, which most commentators ignore. But others freely emend the MT. Gunkel, following the mythological approach, has \u201chis appearance casts down even a god.\u201d Cheyne likewise has: \u201ceven divine beings the fear of him brings low\u201d (JQR 9 [1896/97]: 579). Pope has, \u201cWere not the gods cast down at the sight of him?\u201d There is no need to bring in this mythological element.
tn The line is difficult. \u201cHis hope [= expectation]\u201d must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope \u2013 his expectation \u2013 false (a derivative from the verb \u05db\u05bc\u05b8\u05d6\u05b7\u05d1 [kazab, \u201clie\u201d] is used for a mirage).
sn Job 41:9 in the English Bible is 41:1 in the Hebrew text (BHS). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1."}, {"pk": 2838638, "translation": "NET", "book": 18, "chapter": 41, "verse": 10, "text": "Is it not fierce when it is awakened? Who is he, then, who can stand before it?", "comment": "tc MT has \u201cbefore me\u201d and can best be rendered as \u201cWho then is he that can stand before me?\u201d (ESV, NASB, NIV, NLT, NJPS). The following verse (11) favors the MT since both express the lesson to be learned from Leviathan: If a man cannot stand up to Leviathan, how can he stand up to its creator? The translation above has chosen to read the text as \u201cbefore him\u201d (cf. NRSV, NJB).
sn The description is of the animal, not the hunter (or fisherman). Leviathan is so fierce that no one can take him on alone."}, {"pk": 2838639, "translation": "NET", "book": 18, "chapter": 41, "verse": 11, "text": "(Who has confronted me that I should repay? Everything under heaven belongs to me!)", "comment": "sn The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.
tn This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change \u05dc\u05b4\u05d9\u05be\u05d7\u05d5\u05bc\u05d0 (li-hu\u2019, \u201cit [belongs] to me\u201d) into \u05dc\u05b9\u05d0 \u05d4\u05d5\u05bc\u05d0 (lo\u2019 hu\u2019, \u201cthere is no one\u201d). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay.
tn The verb \u05e7\u05b8\u05d3\u05b7\u05dd (qadam) means \u201cto come to meet; to come before; to confront\u201d to the face."}, {"pk": 2838640, "translation": "NET", "book": 18, "chapter": 41, "verse": 12, "text": "I will not keep silent about its limbs, and the extent of its might, and the grace of its arrangement.", "comment": "tn Dhorme changes the noun into a verb, \u201cI will tell,\u201d and the last two words into \u05d0\u05b5\u05d9\u05df \u05e2\u05b6\u05e8\u05b6\u05da\u05b0 (\u2019en \u2019erekh, \u201cthere is no comparison\u201d). The result is \u201cI will tell of his incomparable might.\u201d"}, {"pk": 2838641, "translation": "NET", "book": 18, "chapter": 41, "verse": 13, "text": "Who can uncover its outer covering? Who can penetrate to the inside of its armor?", "comment": "tc The word \u05e8\u05b6\u05e1\u05b6\u05df (resen) has often been rendered \u201cbridle\u201d (cf. ESV), but that leaves a number of unanswered questions. The LXX reads \u05e1\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05df (siryon), with the transposition of letters, but that means \u201ccoat of armor.\u201d If the metathesis stands, there is also support from the cognate Akkadian.
tn Heb \u201cthe face of his garment,\u201d referring to the outer garment or covering. Some take it to be the front as opposed to the back."}, {"pk": 2838642, "translation": "NET", "book": 18, "chapter": 41, "verse": 14, "text": "Who can open the doors of its mouth? Its teeth all around are fearsome.", "comment": "tn Heb \u201chis face.\u201d"}, {"pk": 2838643, "translation": "NET", "book": 18, "chapter": 41, "verse": 15, "text": "Its back has rows of shields, shut up closely together as with a seal;", "comment": "tn Instead of \u05e6\u05b8\u05e8 (tsar, \u201cclosely\u201d) the LXX has \u05e6\u05b9\u05e8 (tsor, \u201cstone\u201d) to say that the seal was rock hard.
tc The MT has \u05d2\u05bc\u05b7\u05d0\u05b2\u05d5\u05b8\u05d4 (ga\u2019avah, \u201chis pride\u201d), but the LXX, Aquila, and the Vulgate all read \u05d2\u05bc\u05b7\u05d5\u05bc\u05d5\u05b9 (gavvo, \u201chis back\u201d). Almost all the modern English versions follow the variant reading, speaking about \u201chis [or its] back.\u201d"}, {"pk": 2838644, "translation": "NET", "book": 18, "chapter": 41, "verse": 16, "text": "each one is so close to the next that no air can come between them.", "comment": "tn The expression \u201ceach one\u2026to the next\u201d is literally \u201cone with one.\u201d"}, {"pk": 2838645, "translation": "NET", "book": 18, "chapter": 41, "verse": 17, "text": "They lock tightly together, one to the next; they cling together and cannot be separated.", "comment": "tn Heb \u201ca man with his brother.\u201d"}, {"pk": 2838646, "translation": "NET", "book": 18, "chapter": 41, "verse": 18, "text": "Its snorting throws out flashes of light; its eyes are like the red glow of dawn.", "comment": "tn Heb \u201cthe eyelids,\u201d but it represents the early beams of the dawn as the cover of night lifts."}, {"pk": 2838647, "translation": "NET", "book": 18, "chapter": 41, "verse": 19, "text": "Out of its mouth go flames, sparks of fire shoot forth!", "comment": "sn For the animal, the image is that of pent-up breath with water in a hot steam jet coming from its mouth, like a stream of fire in the rays of the sun. The language is hyperbolic, probably to reflect the pagan ideas of the dragon of the deep in a polemical way \u2013 they feared it as a fire breathing monster, but in reality it might have been a steamy crocodile."}, {"pk": 2838648, "translation": "NET", "book": 18, "chapter": 41, "verse": 20, "text": "Smoke streams from its nostrils as from a boiling pot over burning rushes.", "comment": "tn The word \u201cburning\u201d is supplied. The Syriac and Vulgate have \u201ca seething and boiling pot\u201d (reading \u05d0\u05b9\u05d2\u05b5\u05dd [\u2019ogem] for \u05d0\u05b7\u05d2\u05b0\u05de\u05b9\u05df [\u2019agmon]). This view is widely accepted."}, {"pk": 2838649, "translation": "NET", "book": 18, "chapter": 41, "verse": 21, "text": "Its breath sets coals ablaze and a flame shoots from its mouth."}, {"pk": 2838650, "translation": "NET", "book": 18, "chapter": 41, "verse": 22, "text": "Strength lodges in its neck, and despair runs before it.", "comment": "tn This word, \u05d3\u05bc\u05b0\u05d0\u05b8\u05d1\u05b8\u05d4 (d\u00ff\u2019avah) is a hapax legomenon. But the verbal root means \u201cto languish; to pine.\u201d A related noun talks of dejection and despair in Deut 28:65. So here \u201cdespair\u201d as a translation is preferable to \u201cterror.\u201d"}, {"pk": 2838651, "translation": "NET", "book": 18, "chapter": 41, "verse": 23, "text": "The folds of its flesh are tightly joined; they are firm on it, immovable.", "comment": "tn The last clause says \u201cit cannot be moved.\u201d But this part will function adverbially in the sentence.
tn Heb \u201cfallings.\u201d"}, {"pk": 2838652, "translation": "NET", "book": 18, "chapter": 41, "verse": 24, "text": "Its heart is hard as rock, hard as a lower millstone.", "comment": "tn The description of his heart being \u201chard\u201d means that he is cruel and fearless. The word for \u201chard\u201d is the word encountered before for molten or cast metal."}, {"pk": 2838653, "translation": "NET", "book": 18, "chapter": 41, "verse": 25, "text": "When it rises up, the mighty are terrified, at its thrashing about they withdraw.", "comment": "tc This verse has created all kinds of problems for the commentators. The first part is workable: \u201cwhen he raises himself up, the mighty [the gods] are terrified.\u201d The mythological approach would render \u05d0\u05b5\u05dc\u05b4\u05d9\u05dd (\u2019elim) as \u201cgods.\u201d But the last two words, which could be rendered \u201cat the breaking [crashing, or breakers] they fail,\u201d receive much attention. E. Dhorme (Job, 639) suggests \u201cmajesty\u201d for \u201craising up\u201d and \u201cbillows\u201d (\u05d2\u05bc\u05b7\u05dc\u05bc\u05b4\u05d9\u05dd, gallim) for \u05d0\u05b5\u05dc\u05b4\u05d9\u05dd (\u2019elim), and gets a better parallelism: \u201cthe billows are afraid of his majesty, and the waves draw back.\u201d But H. H. Rowley (Job [NCBC], 263) does not think this is relevant to the context, which is talking about the creature\u2019s defense against attack. The RSV works well for the first part, but the second part need some change; so Rowley adopts \u201cin their dire consternation they are beside themselves.\u201d"}, {"pk": 2838654, "translation": "NET", "book": 18, "chapter": 41, "verse": 26, "text": "Whoever strikes it with a sword will have no effect, nor with the spear, arrow, or dart.", "comment": "tn The verb \u05e7\u05d5\u05bc\u05dd (qum, \u201cstand\u201d) with \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 (b\u00ffli, \u201cnot\u201d) has the sense of \u201cdoes not hold firm,\u201d or \u201cgives way.\u201d
tn This is the clearest reading, following A. B. Davidson, Job, 285. The versions took different readings of the construction."}, {"pk": 2838655, "translation": "NET", "book": 18, "chapter": 41, "verse": 27, "text": "It regards iron as straw and bronze as rotten wood."}, {"pk": 2838656, "translation": "NET", "book": 18, "chapter": 41, "verse": 28, "text": "Arrows do not make it flee; slingstones become like chaff to it.", "comment": "tn Heb \u201cthe son of the bow.\u201d"}, {"pk": 2838657, "translation": "NET", "book": 18, "chapter": 41, "verse": 29, "text": "A club is counted as a piece of straw; it laughs at the rattling of the lance.", "comment": "tn The verb is plural, but since there is no expressed subject it is translated as a passive here."}, {"pk": 2838658, "translation": "NET", "book": 18, "chapter": 41, "verse": 30, "text": "Its underparts are the sharp points of potsherds, it leaves its mark in the mud like a threshing sledge.", "comment": "tn Here only the word \u201csharp\u201d is present, but in passages like Isa 41:15 it is joined with \u201cthreshing sledge.\u201d Here and in Amos 1:3 and Isa 28:27 the word stands alone, but represents the \u201csledge.\u201d
tn Heb \u201cunder him.\u201d"}, {"pk": 2838659, "translation": "NET", "book": 18, "chapter": 41, "verse": 31, "text": "It makes the deep boil like a cauldron and stirs up the sea like a pot of ointment,", "comment": "sn The idea is either that the sea is stirred up like the foam from beating the ingredients together, or it is the musk-smell that is the point of comparison."}, {"pk": 2838660, "translation": "NET", "book": 18, "chapter": 41, "verse": 32, "text": "It leaves a glistening wake behind it; one would think the deep had a head of white hair."}, {"pk": 2838661, "translation": "NET", "book": 18, "chapter": 41, "verse": 33, "text": "The likes of it is not on earth, a creature without fear.", "comment": "tn Heb \u201cone who was made.\u201d"}, {"pk": 2838662, "translation": "NET", "book": 18, "chapter": 41, "verse": 34, "text": "It looks on every haughty being; it is king over all that are proud.\u201d", "comment": "tn Heb \u201cthe sons of pride.\u201d Dhorme repoints the last word to get \u201call the wild beasts,\u201d but this misses the point of the verse. This animal looks over every proud creature \u2013 but he is king of them all in that department."}, {"pk": 2838663, "translation": "NET", "book": 18, "chapter": 42, "verse": 1, "text": "Then Job answered the LORD:"}, {"pk": 2838664, "translation": "NET", "book": 18, "chapter": 42, "verse": 2, "text": "\u201cI know that you can do all things; no purpose of yours can be thwarted;"}, {"pk": 2838665, "translation": "NET", "book": 18, "chapter": 42, "verse": 3, "text": "you asked, \u2018Who is this who darkens counsel without knowledge?\u2019 But I have declared without understanding things too wonderful for me to know.", "comment": "tn The expression \u201cyou asked\u201d is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God\u2019s question before he answers it.
tn The last clause is \u201cand I do not know.\u201d This is also subordinated to become a dependent clause.
tn Heb \u201cand I do not understand.\u201d The expression serves here in an adverbial capacity. It also could be subordinated as a complement: \u201cI have declared [things that] I do not understand.\u201d
tn The word \u05dc\u05b8\u05db\u05b5\u05df (lakhen) is simply \u201cbut,\u201d as in Job 31:37."}, {"pk": 2838666, "translation": "NET", "book": 18, "chapter": 42, "verse": 4, "text": "You said, \u2018Pay attention, and I will speak; I will question you, and you will answer me.\u2019", "comment": "tn This phrase, \u201cyou said,\u201d is supplied in the translation to introduce the recollection of God\u2019s words."}, {"pk": 2838667, "translation": "NET", "book": 18, "chapter": 42, "verse": 5, "text": "I had heard of you by the hearing of the ear, but now my eye has seen you.", "comment": "sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard \u2013 hearsay. This was real."}, {"pk": 2838668, "translation": "NET", "book": 18, "chapter": 42, "verse": 6, "text": "Therefore I despise myself, and I repent in dust and ashes!", "comment": "tn Or \u201cdespise what I said.\u201d There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, \u201cRepentance of Job,\u201d VT 9 [1959]: 91-94)."}, {"pk": 2838669, "translation": "NET", "book": 18, "chapter": 42, "verse": 7, "text": "After the LORD had spoken these things to Job, he said to Eliphaz the Temanite, \u201cMy anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has.", "comment": "tn Heb \u201cthe Lord.\u201d The title has been replaced by the pronoun (\u201che\u201d) in the translation for stylistic reasons.
tn Heb \u201cis kindled.\u201d
tn The form \u05e0\u05b0\u05db\u05d5\u05b9\u05e0\u05b8\u05d4 (n\u00ffkhonah) is from \u05db\u05bc\u05d5\u05bc\u05df (kun, \u201cto be firm; to be fixed; to be established\u201d). Here it means \u201cthe right thing\u201d or \u201ctruth.\u201d The Akkadian word kenu (from \u05db\u05bc\u05d5\u05bc\u05df, kun) connotes justice and truth."}, {"pk": 2838670, "translation": "NET", "book": 18, "chapter": 42, "verse": 8, "text": "So now take seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede for you, and I will respect him, so that I do not deal with you according to your folly, because you have not spoken about me what is right, as my servant Job has.\u201d", "comment": "tn Heb \u201cI will lift up his face,\u201d meaning, \u201cI will regard him.\u201d
sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.
tn The word \u201cfolly\u201d can also be taken in the sense of \u201cdisgrace.\u201d If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.
tn The imperatives in this verse are plural, so all three had to do this together.
tn The verb \u201cpray\u201d is the Hitpael from the root \u05e4\u05bc\u05b8\u05dc\u05b7\u05dc (palal). That root has the main idea of arbitration; so in this stem it means \u201cto seek arbitration [for oneself],\u201d or \u201cto pray,\u201d or \u201cto intercede.\u201d
tn This clause is a result clause, using the negated infinitive construct."}, {"pk": 2838671, "translation": "NET", "book": 18, "chapter": 42, "verse": 9, "text": "So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the LORD had told them; and the LORD had respect for Job.", "comment": "tn The expression \u201chad respect for Job\u201d means God answered his prayer."}, {"pk": 2838672, "translation": "NET", "book": 18, "chapter": 42, "verse": 10, "text": "So the LORD restored what Job had lost after he prayed for his friends, and the LORD doubled all that had belonged to Job.", "comment": "tn The construction uses the verb \u201cand he added\u201d with the word \u201crepeat\u201d (or \u201ctwice\u201d).
tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration \u2013 to pray for them.
tn The paragraph begins with the disjunctive vav, \u201cNow as for the Lord, he\u2026.\u201d
sn The expression here is interesting: \u201che returned the captivity of Job,\u201d a clause used elsewhere in the Bible of Israel (see e.g., Ps 126). Here it must mean \u201cthe fortunes of Job,\u201d i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, \u201cZu sub sb(i)t,\u201d ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff."}, {"pk": 2838673, "translation": "NET", "book": 18, "chapter": 42, "verse": 11, "text": "So they came to him, all his brothers and sisters and all who had known him before, and they dined with him in his house. They comforted him and consoled him for all the trouble the LORD had brought on him, and each one gave him a piece of silver and a gold ring.", "comment": "tn Heb \u201cate bread.\u201d
tn The Hebrew word \u05e7\u05b0\u05e9\u05c2\u05b4\u05d9\u05d8\u05b8\u05d4 (q\u00ffsitah) is generally understood to refer to a unit of money, but the value is unknown.sn The Hebrew word refers to a piece of silver, yet uncoined. It is the kind used in Gen 33:19 and Josh 24:32. It is what would be expected of a story set in the patriarchal age.
sn This gold ring was worn by women in the nose, or men and women in the ear."}, {"pk": 2838674, "translation": "NET", "book": 18, "chapter": 42, "verse": 12, "text": "So the LORD blessed the second part of Job\u2019s life more than the first. He had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys."}, {"pk": 2838675, "translation": "NET", "book": 18, "chapter": 42, "verse": 13, "text": "And he also had seven sons and three daughters.", "comment": "tn The word for \u201cseven\u201d is spelled in an unusual way. From this some have thought it means \u201ctwice seven,\u201d or fourteen sons. Several commentators take this view; but it is probably not warranted."}, {"pk": 2838676, "translation": "NET", "book": 18, "chapter": 42, "verse": 14, "text": "The first daughter he named Jemimah, the second Keziah, and the third Keren-Happuch.", "comment": "sn The Hebrew name Jemimah means \u201cdove.\u201d
sn The Hebrew name Keren-Happuch means \u201chorn of eye-paint.\u201d
sn The Hebrew name Keziah means \u201ccassia.\u201d"}, {"pk": 2838677, "translation": "NET", "book": 18, "chapter": 42, "verse": 15, "text": "Nowhere in all the land could women be found who were as beautiful as Job\u2019s daughters, and their father granted them an inheritance alongside their brothers."}, {"pk": 2838678, "translation": "NET", "book": 18, "chapter": 42, "verse": 16, "text": "After this Job lived 140 years; he saw his children and their children to the fourth generation."}, {"pk": 2838679, "translation": "NET", "book": 18, "chapter": 42, "verse": 17, "text": "And so Job died, old and full of days."}, {"pk": 2838680, "translation": "NET", "book": 19, "chapter": 1, "verse": 1, "text": "How blessed is the one who does not follow the advice of the wicked, or stand in the pathway with sinners, or sit in the assembly of scoffers!", "comment": "tn Heb \u201cwalk in.\u201d The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence \u201cwalk\u2013stand\u2013sit\u201d envisions a progression from relatively casual association with the wicked to complete identification with them.
tn The Hebrew noun translated \u201cadvice\u201d most often refers to the \u201ccounsel\u201d or \u201cadvice\u201d one receives from others. To \u201cwalk in the advice of the wicked\u201d means to allow their evil advice to impact and determine one\u2019s behavior.
tn In the psalms the Hebrew term \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd (r\u00ffsha\u2019im, \u201cwicked\u201d) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God\u2019s commands, commit sinful deeds, speak lies and slander (Ps 50:16\u201320), and cheat others (Ps 37:21).
tn \u201cPathway\u201d here refers to the lifestyle of sinners. To \u201cstand in the pathway of/with sinners\u201d means to closely associate with them in their sinful behavior.
tn Here the Hebrew term \u05de\u05d5\u05b9\u05e9\u05c1\u05b7\u05d1 (moshav), although often translated \u201cseat\u201d (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance \u201cassembly\u201d in Ps 107:32, where it is in synonymous parallelism with \u05e7\u05b8\u05d4\u05b8\u05dc (qahal, \u201cassembly\u201d).
tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7\u20138; 13:1; 15:12). To \u201csit in the assembly\u201d of such people means to completely identify with them in their proud, sinful plans and behavior.
sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord\u2019s protective care.
tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
tn Heb \u201c[Oh] the happiness [of] the man.\u201d Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific \u201cman\u201d with the more neutral \u201cone.\u201d (Generic \u201che\u201d is employed in vv. 2\u20133). Since the godly man described in the psalm is representative of followers of God (note the plural form \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7\u05b4\u05d9\u05dd [tsadiqim, \u201crighteous, godly\u201d] in vv. 5\u20136), one could translate the collective singular with the plural \u201cthose\u201d both here and in vv. 2\u20133, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis."}, {"pk": 2838681, "translation": "NET", "book": 19, "chapter": 1, "verse": 2, "text": "Instead he finds pleasure in obeying the LORD\u2019s commands; he meditates on his commands day and night.", "comment": "tn Heb \u201chis delight [is] in the law of the Lord.\u201d In light of the following line, which focuses on studying the Lord\u2019s law, one might translate, \u201che finds pleasure in studying the Lord\u2019s commands.\u201d However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God\u2019s moral will; thus \u201cobeying\u201d has been used in the translation rather than \u201cstudying.\u201d
tn Here the Hebrew expression \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b4\u05dd (ki-\u2019im, \u201cinstead\u201d) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase \u201cday and night.\u201d The verb \u05d4\u05b8\u05d2\u05b8\u05d4 (hagag) means \u201cto recite quietly; to meditate\u201d and refers metonymically to intense study and reflection.
tn Or \u201chis law.\u201d"}, {"pk": 2838682, "translation": "NET", "book": 19, "chapter": 1, "verse": 3, "text": "He is like a tree planted by flowing streams; it yields its fruit at the proper time, and its leaves never fall off. He succeeds in everything he attempts.", "comment": "tn Heb \u201cwhich.\u201d
tn The Hebrew perfect verbal form with vav (\u05d5) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God\u2019s commands typically prospers.
tn Heb \u201cchannels of water.\u201d
tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
tn Heb \u201cin its season.\u201d
tn Or \u201cfade\u201d; \u201cwither.\u201dsn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
tn Heb \u201cand all which he does prospers\u201d; or \u201cand all which he does he causes to prosper.\u201d (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (\u05d9\u05b7\u05e6\u05b0\u05dc\u05b4\u05d9\u05d7\u05b7, yatsliakh) is intransitive-exhibitive (\u201cprospers\u201d) or causative (\u201ccauses to prosper\u201d) here. If the verb is intransitive, then \u05db\u05bc\u05b9\u05dc (kol, \u201call, everything\u201d) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and \u05db\u05bc\u05b9\u05dc is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: \u201cThis law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, \u201ccause your way to prosper\u201d) and be successful.\u201d"}, {"pk": 2838683, "translation": "NET", "book": 19, "chapter": 1, "verse": 4, "text": "Not so with the wicked! Instead they are like wind-driven chaff.", "comment": "tn Heb \u201c[they are] like the chaff which [the] wind blows about.\u201d The Hebrew imperfect verbal form draws attention to the typical nature of the action described.sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5\u20136).
tn Here the Hebrew expression \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b4\u05dd (ki-\u2019im, \u201cinstead,\u201d cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4."}, {"pk": 2838684, "translation": "NET", "book": 19, "chapter": 1, "verse": 5, "text": "For this reason the wicked cannot withstand judgment, nor can sinners join the assembly of the godly.", "comment": "tn Or \u201cTherefore.\u201d
tn Heb \u201carise in,\u201d but the verb is used metonymically here in the sense of \u201cstand\u201d; \u201cendure,\u201d as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (\u201cdo not withstand\u201d) or what will happen (\u201cwill not withstand\u201d).
tn Heb \u201cthe judgment.\u201d The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the \u201cfinal judgment\u201d described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6\u20139; Ps 37; Hab 3).
tn Heb \u201cand sinners in the assembly (or \u201ccircle\u201d) of [the] godly.\u201d The negative particle and verb from the preceding line are assumed by ellipsis here (\u201cwill not arise/stand\u201d).sn The assembly of the godly is insulated from divine judgment (Ps 37:12\u201317, 28\u201329)."}, {"pk": 2838685, "translation": "NET", "book": 19, "chapter": 1, "verse": 6, "text": "Certainly the LORD guards the way of the godly, but the way of the wicked ends in destruction.", "comment": "tn The translation understands \u05db\u05d9 as asseverative. Another option is to translate \u201cfor,\u201d understanding v. 6 as a theological explanation for vv. 3\u20135, which contrasts the respective destinies of the godly and the wicked.
tn Heb \u201cbut the way of the wicked perishes.\u201d The \u201cway of the wicked\u201d may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (\u201cwill perish\u201d).
tn Heb \u201cthe Lord knows the way of the righteous.\u201d To \u201cknow a way\u201d means, in its most basic sense, \u201cto recognize/acknowledge a pathway, route, or prescribed way of life\u201d (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4\u20135). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, \u201cthe Lord rewards the behavior of the godly\u201d). The present translation takes the verb in the sense of \u201cmark out\u201d (cf. Job 23:10), which metonymically could mean \u201cwatch over, protect, guard.\u201d In this case the \u201cway of the godly\u201d is not their behavior, but their course of life or destiny; a translation reflecting this would be \u201cthe Lord protects the lives of the godly\u201d or \u201cthe Lord watches over the destiny of the godly\u201d (cf. NEB, NIV, NRSV). The Hebrew active participle \u05d9\u05d5\u05b9\u05d3\u05b5\u05e2\u05b7 (yodea\u2019, \u201cknows\u201d) has here a characteristic durative force."}, {"pk": 2838686, "translation": "NET", "book": 19, "chapter": 2, "verse": 1, "text": "Why do the nations rebel? Why are the countries devising plots that will fail?", "comment": "tn Heb \u201cdevising emptiness.\u201d The noun \u05e8\u05b4\u05d9\u05e7 (riq, \u201cemptiness\u201d) may characterize their behavior as \u201cworthless, morally bankrupt\u201d but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
tn The Hebrew verb \u05e8\u05b8\u05d2\u05b7\u05e9\u05c1 (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
tn The interrogative \u05dc\u05b8\u05de\u05bc\u05b8\u05d4 (lamah, \u201cwhy?\u201d) is understood by ellipsis in the second line.
tn Or \u201cpeoples\u201d (so many English versions).
tn The Hebrew imperfect form describes the rebellion as underway. The verb \u05d4\u05b8\u05d2\u05b8\u05d4 (hagah), which means \u201cto recite quietly, meditate,\u201d here has the metonymic nuance \u201cdevise, plan, plot\u201d (see Ps 38:12; Prov 24:2)."}, {"pk": 2838687, "translation": "NET", "book": 19, "chapter": 2, "verse": 2, "text": "The kings of the earth form a united front; the rulers collaborate against the LORD and his anointed king.", "comment": "sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
tn Heb \u201cand against his anointed one.\u201d The Davidic king is the referent (see vv. 6\u20137).
tn Or \u201cconspire together.\u201d The verbal form is a Niphal from \u05d9\u05b8\u05e1\u05b7\u05d3 (yasad). BDB 413-14 s.v. \u05d9\u05b8\u05e1\u05b7\u05d3 defines the verb as \u201cestablish, found,\u201d but HALOT 417 s.v. II \u05d9\u05e1\u05d3 proposes a homonym meaning \u201cget together, conspire\u201d (an alternate form of \u05e1\u05d5\u05bc\u05d3, sud).
tn Or \u201ctake their stand.\u201d The Hebrew imperfect verbal form describes their action as underway."}, {"pk": 2838688, "translation": "NET", "book": 19, "chapter": 2, "verse": 3, "text": "They say, \u201cLet\u2019s tear off the shackles they\u2019ve put on us! Let\u2019s free ourselves from their ropes!\u201d", "comment": "tn Heb \u201ctheir (i.e., the Lord\u2019s and the king\u2019s) shackles.\u201d The kings compare the rule of the Lord and his vice-regent to being imprisoned.
tn Heb \u201cthrow off from us.\u201d
tn The words \u201cthey say\u201d are supplied in the translation for clarification. The quotation represents the words of the rebellious kings."}, {"pk": 2838689, "translation": "NET", "book": 19, "chapter": 2, "verse": 4, "text": "The one enthroned in heaven laughs in disgust; the Lord taunts them.", "comment": "tn Heb \u201csitting.\u201d The Hebrew verb \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav) is here used metonymically of \u201csitting enthroned\u201d (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
tn Or \u201cscoffs at\u201d; \u201cderides\u201d; \u201cmocks.\u201d
tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4\u20135 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes."}, {"pk": 2838690, "translation": "NET", "book": 19, "chapter": 2, "verse": 5, "text": "Then he angrily speaks to them and terrifies them in his rage, saying,", "comment": "sn And terrifies them in his rage. This line focuses on the effect that God\u2019s angry response (see previous line) has on the rebellious kings.
tn The word \u201csaying\u201d is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV)."}, {"pk": 2838691, "translation": "NET", "book": 19, "chapter": 2, "verse": 6, "text": "\u201cI myself have installed my king on Zion, my holy hill.\u201d", "comment": "tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by \u201cmyself.\u201d
tn Or perhaps \u201cconsecrated.\u201d"}, {"pk": 2838692, "translation": "NET", "book": 19, "chapter": 2, "verse": 7, "text": "The king says, \u201cI will announce the LORD\u2019S decree. He said to me: \u2018You are my son! This very day I have become your father!", "comment": "tn The words \u201cthe king says\u201d are supplied in the translation for clarification. The speaker is the Lord\u2019s chosen king.
tn Or \u201cI will relate the decree. The Lord said to me\u201d (in accordance with the Masoretic accentuation).
sn \u2018You are my son!\u2019 The Davidic king was viewed as God\u2019s \u201cson\u201d (see 2 Sam 7:14; Ps 89:26\u201327). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as \u201csonship.\u201d Like a son, the faithful subject received an \u201cinheritance,\u201d viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, \u201cThe Covenant of Grant in the Old Testament and in the Ancient Near East,\u201d JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels."}, {"pk": 2838693, "translation": "NET", "book": 19, "chapter": 2, "verse": 8, "text": "Ask me, and I will give you the nations as your inheritance, the ends of the earth as your personal property.", "comment": "sn I will give you the nations. The Lord promises the Davidic king universal dominion."}, {"pk": 2838694, "translation": "NET", "book": 19, "chapter": 2, "verse": 9, "text": "You will break them with an iron scepter; you will smash them like a potter\u2019s jar!\u2019\u201d", "comment": "sn Like a potter\u2019s jar. Before the Davidic king\u2019s awesome power, the rebellious nations are like fragile pottery.
tc The LXX reads \u201cyou will shepherd them.\u201d This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cto shepherd\u201d) rather than \u05e8\u05b8\u05e2\u05b8\u05e2 (ra\u2019a\u2019, \u201cto break\u201d). But the presence of \u05e0\u05b8\u05e4\u05b7\u05e5 (nafats, \u201cto smash\u201d) in the next line strongly favors the MT vocalization.
tn The Hebrew term \u05e9\u05c1\u05b5\u05d1\u05b6\u05d8 (shevet) can refer to a \u201cstaff\u201d or \u201crod,\u201d but here it probably refers to the Davidic king\u2019s royal scepter, symbolizing his sovereignty."}, {"pk": 2838695, "translation": "NET", "book": 19, "chapter": 2, "verse": 10, "text": "So now, you kings, do what is wise; you rulers of the earth, submit to correction!", "comment": "sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered."}, {"pk": 2838696, "translation": "NET", "book": 19, "chapter": 2, "verse": 11, "text": "Serve the LORD in fear! Repent in terror!", "comment": "tn The Hebrew verb translated \u201cserve\u201d refers here to submitting to the Lord\u2019s sovereignty as expressed through the rule of the Davidic king. Such \u201cservice\u201d would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
tn Traditionally, \u201crejoice with trembling\u201d (KJV). The verb \u05d2\u05bc\u05b4\u05d9\u05dc (gil) normally means \u201crejoice,\u201d but this meaning does not fit well here in conjunction with \u201cin trembling.\u201d Some try to understand \u201ctrembling\u201d (and the parallel \u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4, yir\u2019ah, \u201cfear\u201d) in the sense of \u201creverential awe\u201d and then take the verbs \u201cserve\u201d and \u201crejoice\u201d in the sense of \u201cworship\u201d (cf. NASB). But \u05e8\u05b0\u05e2\u05b8\u05d3\u05b8\u05d4 (r\u00ff\u2019adah, \u201ctrembling\u201d) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that \u05d2\u05bc\u05b4\u05d9\u05dc carries its polarized meaning \u201cmourn, lament,\u201d as in Hos 10:5. \u201cMourn, lament\u201d would then be metonymic in this context for \u201crepent\u201d (referring to one\u2019s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57."}, {"pk": 2838697, "translation": "NET", "book": 19, "chapter": 2, "verse": 12, "text": "Give sincere homage! Otherwise he will be angry, and you will die because of your behavior, when his anger quickly ignites. How blessed are all who take shelter in him!", "comment": "tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh\u2019s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).
tn Traditionally, \u201ckiss the son\u201d (KJV). But \u05d1\u05bc\u05b7\u05e8 (bar) is the Aramaic word for \u201cson,\u201d not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b\u201312a. One of the more popular proposals is to read \u05d1\u05bc\u05b4\u05e8\u05b0\u05e2\u05b8\u05d3\u05b8\u05d4 \u05e0\u05b7\u05e9\u05c1\u05bc\u05b0\u05e7\u05d5\u05bc \u05dc\u05b0\u05e8\u05b7\u05d2\u05b0\u05dc\u05b8\u05d9\u05d5 (bir\u2019adah nash\u00ffqu l\u00ffraslayv, \u201cin trembling kiss his feet\u201d). It makes better sense to understand \u05d1\u05bc\u05b7\u05e8 (bar) as an adjective meaning \u201cpure\u201d (see Pss 24:4; 73:1 and BDB 141 s.v. \u05d1\u05bc\u05b7\u05e8 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb \u05e0\u05b8\u05e9\u05c1\u05b7\u05e7 (nashaq, \u201ckiss\u201d) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called \u201cVassal Treaties of Esarhaddon\u201d also warn against such an attitude. In this treaty the vassal is told: \u201cIf you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon\u2026may your sons and grandsons because of this fear in the future\u201d (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).
tn Heb \u201cand you will perish [in the] way.\u201d The Hebrew word \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cway\u201d) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb \u201cperish.\u201d
sn Who take shelter in him. \u201cTaking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11\u201312; 31:17\u201320; 34:21\u201322).
tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
tn Or \u201cburns.\u201d The Lord\u2019s anger is compared here to fire, the most destructive force known in ancient Israel."}, {"pk": 2838698, "translation": "NET", "book": 19, "chapter": 3, "verse": 1, "text": "LORD, how numerous are my enemies! Many attack me.", "comment": "tn The Hebrew term \u05de\u05b8\u05d4 (mah, \u201chow\u201d) is used here as an adverbial exclamation (see BDB 553 s.v.).
sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom\u2019s attempted coup (see 2 Sam 15:13\u201317).
sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1\u20132). But, alluding to a divine oracle he has received (vv. 4\u20135), he affirms his confidence in God\u2019s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7\u20138).
tn Heb \u201cmany rise up against me.\u201d"}, {"pk": 2838699, "translation": "NET", "book": 19, "chapter": 3, "verse": 2, "text": "Many say about me, \u201cGod will not deliver him.\u201d (Selah)", "comment": "sn The function of the Hebrew term \u05e1\u05b6\u05dc\u05b8\u05d4 (selah), transliterated here \u201cSelah,\u201d is uncertain. It may be a musical direction of some kind.
tn Heb \u201cthere is no deliverance for him in God.\u201d"}, {"pk": 2838700, "translation": "NET", "book": 19, "chapter": 3, "verse": 3, "text": "But you, LORD, are a shield that protects me; you are my glory and the one who restores me.", "comment": "tn Heb \u201cmy glory,\u201d or \u201cmy honor.\u201d The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.
tn Heb \u201c[the one who] lifts my head.\u201d This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase \u201clift the head\u201d could refer to the psalmist\u2019s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (\u201cwho restores me\u201d) can be understood in either sense.
tn Heb \u201ca shield round about me.\u201d"}, {"pk": 2838701, "translation": "NET", "book": 19, "chapter": 3, "verse": 4, "text": "To the LORD I cried out, and he answered me from his holy hill. (Selah)", "comment": "sn His holy hill. That is, Zion (see Pss 2:6; 48:1\u20132). The psalmist recognizes that the Lord dwells in his sanctuary on Mount Zion.
tn The prefixed verbal form could be an imperfect, yielding the translation \u201cI cry out,\u201d but the verb form in the next line (a vav [\u05d5] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, \u201cI cried out.\u201d (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise."}, {"pk": 2838702, "translation": "NET", "book": 19, "chapter": 3, "verse": 5, "text": "I rested and slept; I awoke, for the LORD protects me.", "comment": "tn The three verbal forms that appear in succession here (perfect + vav [\u05d5] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the Lord, he was able to sleep calmly. Because the Lord was protecting him, he awoke safely from his sleep.
tn Or \u201csupports\u201d; \u201csustains.\u201d In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God\u2019s continual protection (see v. 3). Another option is to take the verb as a preterite, \u201cfor the Lord protected me.\u201d In this case, the psalmist focuses specifically on the protection God provided while he slept."}, {"pk": 2838703, "translation": "NET", "book": 19, "chapter": 3, "verse": 6, "text": "I am not afraid of the multitude of people who attack me from all directions.", "comment": "tn Or perhaps \u201ctroops.\u201d The Hebrew noun \u05e2\u05b8\u05dd (\u2019am) sometimes refers to a military contingent or army.
tn The imperfect verbal form here expresses the psalmist\u2019s continuing attitude as he faces the crisis at hand.
tn Heb \u201cwho all around take a stand against me.\u201d"}, {"pk": 2838704, "translation": "NET", "book": 19, "chapter": 3, "verse": 7, "text": "Rise up, LORD! Deliver me, my God! Yes, you will strike all my enemies on the jaw; you will break the teeth of the wicked.", "comment": "tn In v. 2 the psalmist describes his enemies as those who \u201cconfront\u201d him (\u05e7\u05b8\u05de\u05b4\u05d9\u05dd [qamim], literally, \u201crise up against him\u201d). Now, using the same verbal root (\u05e7\u05d5\u05bc\u05dd, qum) he asks the Lord to rise up (\u05e7\u05d5\u05bc\u05de\u05b8\u05d4, qumah) in his defense.
tn Elsewhere in the psalms the particle \u05db\u05bc\u05b4\u05d9 (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (\u201cfor, because\u201d) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the \u05db\u05bc\u05b4\u05d9 is recitative after a verb of perception [\u201csee/know that,\u201d see Pss 4:3; 25:19; 119:159]). If \u05db\u05bc\u05b4\u05d9 is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist\u2019s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that \u05db\u05bc\u05b4\u05d9 has its normal force here. Most scholars understand the particle \u05db\u05bc\u05b4\u05d9 as having an asseverative (emphasizing) function here (\u201cindeed, yes\u201d; NEB leaves the particle untranslated).
tn If the particle \u05db\u05bc\u05b4\u05d9 (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God\u2019s characteristic behavior. However, as pointed out in the preceding note on the word \u201cyes,\u201d the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist\u2019s certitude and confidence that God will intervene. The psalmist is so confident of God\u2019s positive response to his prayer, he can describe God\u2019s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3\u20136) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (\u201cStrike all my enemies on the jaw, break the teeth of the wicked\u201d). See IBHS 494-95 \u00a730.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
tn In the psalms the Hebrew term \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd (r\u00ffsha\u2019im, \u201cwicked\u201d) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God\u2019s commands, commit sinful deeds, speak lies and slander (Ps 50:16\u201320), and cheat others (Ps 37:21). They oppose God and his people."}, {"pk": 2838705, "translation": "NET", "book": 19, "chapter": 3, "verse": 8, "text": "The LORD delivers; you show favor to your people. (Selah)", "comment": "tn Heb \u201cto the Lord [is] deliverance.\u201d
tn Heb \u201cupon your people [is] your blessing.\u201d In this context God\u2019s \u201cblessing\u201d includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5)."}, {"pk": 2838706, "translation": "NET", "book": 19, "chapter": 4, "verse": 1, "text": "When I call out, answer me, O God who vindicates me! Though I am hemmed in, you will lead me into a wide, open place. Have mercy on me and respond to my prayer!", "comment": "sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God\u2019s protection.
tn Heb \u201chear.\u201d
tn Or \u201cshow me favor.\u201d
tn Heb \u201cin distress (or \u201ca narrow place\u201d) you make (a place) large for me.\u201d The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God\u2019s positive response to his prayer, he can describe God\u2019s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (\u201clead me\u201d). See IBHS 494-95 \u00a730.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
tn Heb \u201cGod of my righteousness.\u201d"}, {"pk": 2838707, "translation": "NET", "book": 19, "chapter": 4, "verse": 2, "text": "You men, how long will you try to turn my honor into shame? How long will you love what is worthless and search for what is deceptive? (Selah)", "comment": "tn Heb \u201csons of man.\u201d
tn Heb \u201ca lie.\u201d Some see the metonymic language of v. 2b (\u201cemptiness, lie\u201d) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
tn Heb \u201cemptiness.\u201d
tn The interrogative construction \u05e2\u05b7\u05d3\u05be\u05de\u05b6\u05d4 (\u2019ad-meh, \u201chow long?\u201d), is understood by ellipsis in the second line.
tn Heb \u201chow long my honor to shame?\u201d"}, {"pk": 2838708, "translation": "NET", "book": 19, "chapter": 4, "verse": 3, "text": "Realize that the LORD shows the godly special favor; the LORD responds when I cry out to him.", "comment": "tn Heb \u201cthat the Lord sets apart a faithful one for himself.\u201d The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A \u05d7\u05b8\u05e1\u05b4\u05d9\u05d3 (khasid; here translated as \u201cthe godly\u201d) is one who does what is right in God\u2019s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
tn Heb \u201chears.\u201d
tn Heb \u201cand know that.\u201d"}, {"pk": 2838709, "translation": "NET", "book": 19, "chapter": 4, "verse": 4, "text": "Tremble with fear and do not sin! Meditate as you lie in bed, and repent of your ways! (Selah)", "comment": "tn Heb \u201csay in your heart(s) on your bed(s) and wail/lament.\u201d The verb \u05d3\u05b9\u05de\u05bc\u05d5\u05bc (dommu) is understood as a form of \u05d3\u05b8\u05de\u05b8\u05dd (\u201cwail, lament\u201d) in sorrow and repentance. Another option is to take the verb from II \u05d3\u05b8\u05de\u05b8\u05dd (damam, \u201cbe quiet\u201d); cf. NIV, NRSV \u201cbe silent.\u201d
sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways."}, {"pk": 2838710, "translation": "NET", "book": 19, "chapter": 4, "verse": 5, "text": "Offer the prescribed sacrifices and trust in the LORD!", "comment": "sn Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers.
tn Or \u201cproper, right.\u201d The phrase also occurs in Deut 33:19 and Ps 51:19."}, {"pk": 2838711, "translation": "NET", "book": 19, "chapter": 4, "verse": 6, "text": "Many say, \u201cWho can show us anything good?\u201d Smile upon us, LORD!", "comment": "tn Heb \u201clift up upon us the light of your face, Lord.\u201d The verb \u05e0\u05e1\u05d4 is apparently an alternate form of \u05e0\u05e9\u05c2\u05d0, \u201clift up.\u201d See GKC 217 \u00a776.b. The idiom \u201clight of your face\u201d probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation."}, {"pk": 2838712, "translation": "NET", "book": 19, "chapter": 4, "verse": 7, "text": "You make me happier than those who have abundant grain and wine.", "comment": "tn Heb \u201cfrom (i.e., more than) the time (when) their grain and their wine are abundant.\u201d
tn Heb \u201cyou place joy in my heart.\u201d Another option is to understand the perfect verbal form as indicating certitude, \u201cyou will make me happier.\u201d"}, {"pk": 2838713, "translation": "NET", "book": 19, "chapter": 4, "verse": 8, "text": "I will lie down and sleep peacefully, for you, LORD, make me safe and secure.", "comment": "tn Heb \u201cin peace at the same time I will lie down and sleep.\u201d
tn Heb \u201cfor you, Lord, solitarily, securely make me dwell.\u201d The translation understands \u05dc\u05b0\u05d1\u05b8\u05d3\u05b8\u05d3 (l\u00ffvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take \u05dc\u05b0\u05d1\u05b8\u05d3\u05b8\u05d3 with what precedes and translate, \u201cyou alone, Lord, make me secure.\u201d"}, {"pk": 2838714, "translation": "NET", "book": 19, "chapter": 5, "verse": 1, "text": "Listen to what I say, LORD! Carefully consider my complaint!", "comment": "sn Psalm 5. Appealing to God\u2019s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
tn Or \u201csighing.\u201d The word occurs only here and in Ps 39:3.
tn Heb \u201cmy words.\u201d
tn The meaning of the Hebrew word \u05e0\u05b0\u05d7\u05b4\u05d9\u05dc\u05d5\u05b9\u05ea (n\u00ffkhilot), which occurs only here, is uncertain. Many relate the form to \u05d7\u05b8\u05dc\u05b4\u05d9\u05dc (khalil, \u201cflute\u201d)."}, {"pk": 2838715, "translation": "NET", "book": 19, "chapter": 5, "verse": 2, "text": "Pay attention to my cry for help, my king and my God, for I am praying to you!"}, {"pk": 2838716, "translation": "NET", "book": 19, "chapter": 5, "verse": 3, "text": "LORD, in the morning you will hear me; in the morning I will present my case to you and then wait expectantly for an answer.", "comment": "tn Heb \u201cI will arrange for you.\u201d Some understand a sacrifice or offering as the implied object (cf. NEB \u201cI set out my morning sacrifice\u201d). The present translation assumes that the implied object is the psalmist\u2019s case/request. See Isa 44:7.
tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist\u2019s wish or request. In this case one could translate, \u201cLord, in the morning hear me.\u201d
sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
tn Heb \u201cmy voice.\u201d
tn Heb \u201cand I will watch.\u201d"}, {"pk": 2838717, "translation": "NET", "book": 19, "chapter": 5, "verse": 4, "text": "Certainly you are not a God who approves of evil; evil people cannot dwell with you.", "comment": "tn Heb \u201ccannot dwell as a resident alien [with] you.\u201d The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God\u2019s presence and are not permitted to do so.sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
tn Or \u201cfor.\u201d
tn Heb \u201cnot a God [who] delights [in] wickedness [are] you.\u201d
tn The Hebrew text has simply the singular form \u05e8\u05e2, which may be taken as an abstract noun \u201cevil\u201d (the reference to \u201cwickedness\u201d in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective \u201cevil one\u201d (the references to evil people in the next two verses favor this; cf. NIV \u201cwith you the wicked cannot dwell\u201d)."}, {"pk": 2838718, "translation": "NET", "book": 19, "chapter": 5, "verse": 5, "text": "Arrogant people cannot stand in your presence; you hate all who behave wickedly.", "comment": "tn Heb \u201call the workers of wickedness.\u201d
tn Heb \u201cbefore your eyes.\u201d
sn You hate. The Lord \u201chates\u201d the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5."}, {"pk": 2838719, "translation": "NET", "book": 19, "chapter": 5, "verse": 6, "text": "You destroy liars; the LORD despises violent and deceitful people.", "comment": "tn The imperfect verbal form highlights the Lord\u2019s characteristic attitude toward such individuals.
tn The imperfect verbal form indicates God\u2019s typical response to such individuals. Another option is to translate the verb as future (\u201cYou will destroy\u201d); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
tn Heb \u201ca man of bloodshed and deceit.\u201d The singular \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201cman\u201d) is used here in a collective or representative sense; thus the translation \u201cpeople\u201d is appropriate here. Note the plural forms in vv. 5\u20136a.
tn Heb \u201cthose who speak a lie.\u201d In the OT a \u201clie\u201d does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one\u2019s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line."}, {"pk": 2838720, "translation": "NET", "book": 19, "chapter": 5, "verse": 7, "text": "But as for me, because of your great faithfulness I will enter your house; I will bow down toward your holy temple as I worship you.", "comment": "tn Heb \u201cin fear [of] you.\u201d The Hebrew noun \u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4 (yir\u2019ah, \u201cfear\u201d), when used of fearing God, is sometimes used metonymically for what it ideally produces: \u201cworship, reverence, piety.\u201d
sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers\u2019 actions and destiny, outlined in the preceding verses, with his own."}, {"pk": 2838721, "translation": "NET", "book": 19, "chapter": 5, "verse": 8, "text": "LORD, lead me in your righteousness because of those who wait to ambush me, remove the obstacles in the way in which you are guiding me!", "comment": "tn Heb \u201cmake level before me your way.\u201d The imperative \u201cmake level\u201d is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God\u2019s \u201cway\u201d is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
tn Heb \u201cbecause of those who watch me [with evil intent].\u201d See also Pss 27:11; 56:2.
tn God\u2019s providential leading is in view. His \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah, \u201crighteousness\u201d) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v."}, {"pk": 2838722, "translation": "NET", "book": 19, "chapter": 5, "verse": 9, "text": "For they do not speak the truth; their stomachs are like the place of destruction, their throats like an open grave, their tongues like a steep slope leading into it.", "comment": "tn Or \u201ccertainly.\u201d
tn Heb \u201cthey make smooth their tongue.\u201d Flattering, deceitful words are in view. See Ps 12:2. The psalmist\u2019s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4\u20136). The enemies\u2019 victims are pictured here as slipping down a steep slope (the enemies\u2019 tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies\u2019 \u05e7\u05e8\u05d1 (\u201cinward part\u201d) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.sn As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8), because he knows his enemies have \u201cdug a grave\u201d for him and are ready to use their deceitful words to \u201cswallow him up\u201d like the realm of death (i.e., Sheol) and bring him to ruin.
tn Heb \u201ctheir throat is an open grave.\u201d For a discussion of the extended metaphor in v. 9b, see the note on the word \u201cit\u201d at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
tn Heb \u201ctheir inward part[s] [is] destruction.\u201d For a discussion of the extended metaphor in v. 9b, see the note on the word \u201cit\u201d at the end of the verse.
tn Heb \u201cfor there is not in his mouth truthfulness.\u201d The singular pronoun (\u201chis\u201d) probably refers back to the \u201cman of bloodshed and deceit\u201d mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated \u201cthey.\u201d"}, {"pk": 2838723, "translation": "NET", "book": 19, "chapter": 5, "verse": 10, "text": "Condemn them, O God! May their own schemes be their downfall! Drive them away because of their many acts of insurrection, for they have rebelled against you.", "comment": "tn Heb \u201cmay they fall from their plans.\u201d The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
tn Or \u201cbanish them.\u201d
tn Heb \u201cdeclare/regard them as guilty.\u201d Declaring the psalmist\u2019s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
tn The Hebrew noun used here, \u05e4\u05bc\u05b6\u05e9\u05c1\u05b7\u05e2 (pesha\u2019), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line)."}, {"pk": 2838724, "translation": "NET", "book": 19, "chapter": 5, "verse": 11, "text": "But may all who take shelter in you be happy! May they continually shout for joy! Shelter them so that those who are loyal to you may rejoice!", "comment": "tn Or perhaps more hyperbolically, \u201cforever.\u201d
tn Heb \u201cput a cover over them.\u201d The verb form is a Hiphil imperfect from \u05e1\u05b8\u05db\u05b7\u05da\u05b0 (sakhakh, \u201ccover, shut off\u201d). The imperfect expresses the psalmist\u2019s wish or request.
tn The vav (\u05d5) with prefixed verbal form following the volitional \u201cshelter them\u201d indicates purpose or result (\u201cso that those\u2026may rejoice).
tn Heb \u201cthe lovers of your name.\u201d The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
sn Take shelter. \u201cTaking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11\u201312; 31:17\u201320; 34:21\u201322).
tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer."}, {"pk": 2838725, "translation": "NET", "book": 19, "chapter": 5, "verse": 12, "text": "Certainly you reward the godly, LORD. Like a shield you protect them in your good favor.", "comment": "tn Heb \u201csurround.\u201d In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
tn Or \u201cwith favor\u201d (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. \u201cFavor\u201d here stands by metonymy for God\u2019s defensive actions on behalf of the one whom he finds acceptable.
tn Heb \u201chim.\u201d The singular form is used here in a collective or representative sense and is thus translated \u201cthem.\u201d
tn Or \u201cFor.\u201d
tn Or \u201cbless.\u201d The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
tn Or \u201cinnocent.\u201d The singular form is used here in a collective or representative sense."}, {"pk": 2838726, "translation": "NET", "book": 19, "chapter": 6, "verse": 1, "text": "LORD, do not rebuke me in your anger! Do not discipline me in your raging fury!", "comment": "sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2\u20137).
tn The meaning of the Hebrew term \u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05e0\u05b4\u05d9\u05ea (sh\u00ffminit, \u201csheminith\u201d) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21."}, {"pk": 2838727, "translation": "NET", "book": 19, "chapter": 6, "verse": 2, "text": "Have mercy on me, LORD, for I am frail! Heal me, LORD, for my bones are shaking!", "comment": "tn Normally the verb \u05d1\u05bc\u05b8\u05d4\u05b7\u05dc (bahal) refers to an emotional response and means \u201ctremble with fear, be terrified\u201d (see vv. 3, 10). Perhaps here the \u201cbones\u201d are viewed as the seat of the psalmist\u2019s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
tn Or \u201cshow me favor.\u201d"}, {"pk": 2838728, "translation": "NET", "book": 19, "chapter": 6, "verse": 3, "text": "I am absolutely terrified, and you, LORD \u2014 how long will this continue?", "comment": "tn Heb \u201cand you, Lord, how long?\u201d The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?
tn Heb \u201cmy being is very terrified.\u201d The suffixed form of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing\u201d) is often equivalent to a pronoun in poetic texts."}, {"pk": 2838729, "translation": "NET", "book": 19, "chapter": 6, "verse": 4, "text": "Relent, LORD, rescue me! Deliver me because of your faithfulness!", "comment": "tn Heb \u201cmy being,\u201d or \u201cmy life.\u201d The suffixed form of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing\u201d) is often equivalent to a pronoun in poetic texts.
sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God\u2019s faithfulness in his request for help."}, {"pk": 2838730, "translation": "NET", "book": 19, "chapter": 6, "verse": 5, "text": "For no one remembers you in the realm of death, In Sheol who gives you thanks?", "comment": "tn Heb \u201cfor there is not in death your remembrance.\u201d The Hebrew noun \u05d6\u05b5\u05db\u05b6\u05e8 (zekher, \u201cremembrance\u201d) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. \u201cDeath\u201d here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
tn The rhetorical question anticipates the answer, \u201cno one.\u201dsn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God\u2019s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10\u201312; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!"}, {"pk": 2838731, "translation": "NET", "book": 19, "chapter": 6, "verse": 6, "text": "I am exhausted as I groan; all night long I drench my bed in tears; my tears saturate the cushion beneath me.", "comment": "tn Heb \u201cI cause to swim through all the night my bed.\u201d
tn Heb \u201cwith my tears my bed I flood/melt.\u201d"}, {"pk": 2838732, "translation": "NET", "book": 19, "chapter": 6, "verse": 7, "text": "My eyes grow dim from suffering; they grow weak because of all my enemies.", "comment": "sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
tn Or perhaps, \u201cgrow old.\u201d
tn Or perhaps, \u201care swollen.\u201d
tn The Hebrew text has the singular \u201ceye\u201d here."}, {"pk": 2838733, "translation": "NET", "book": 19, "chapter": 6, "verse": 8, "text": "Turn back from me, all you who behave wickedly, for the LORD has heard the sound of my weeping!", "comment": "sn The Lord has heard. The psalmist\u2019s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1\u20137 and promised him deliverance.
tn Heb \u201call [you] workers of wickedness.\u201d See Ps 5:5."}, {"pk": 2838734, "translation": "NET", "book": 19, "chapter": 6, "verse": 9, "text": "The LORD has heard my appeal for mercy; the LORD has accepted my prayer.", "comment": "tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist\u2019s request."}, {"pk": 2838735, "translation": "NET", "book": 19, "chapter": 6, "verse": 10, "text": "May all my enemies be humiliated and absolutely terrified! May they turn back and be suddenly humiliated!", "comment": "tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.
tn Heb \u201cand may they be very terrified.\u201d The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the Lord to turn the tables and cause his enemies to know what absolute terror feels like."}, {"pk": 2838736, "translation": "NET", "book": 19, "chapter": 7, "verse": 1, "text": "O LORD my God, in you I have taken shelter. Deliver me from all who chase me! Rescue me!", "comment": "sn Apparently this individual named Cush was one of David\u2019s enemies.
tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God\u2019s justice.
tn The precise meaning of the Hebrew term \u05e9\u05c1\u05b4\u05d2\u05bc\u05b8\u05d9\u05d5\u05b9\u05df (shiggayon; translated here \u201cmusical composition\u201d) is uncertain. Some derive the noun from the verbal root \u05e9\u05c1\u05b8\u05d2\u05b8\u05d4 (shagah, \u201cswerve, reel\u201d) and understand it as referring to a \u201cwild, passionate song, with rapid changes of rhythm\u201d (see BDB 993 s.v. \u05e9\u05c1\u05b4\u05d2\u05bc\u05b8\u05d9\u05d5\u05b9\u05df). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
tn Or \u201con account of.\u201d"}, {"pk": 2838737, "translation": "NET", "book": 19, "chapter": 7, "verse": 2, "text": "Otherwise they will rip me to shreds like a lion; they will tear me to bits and no one will be able to rescue me.", "comment": "tn The verb is singular in the Hebrew text, even though \u201call who chase me\u201d in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4\u20135, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist\u2019s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10\u201311; 42:9\u201310; 55:3; 64:1\u20132; 74:3\u20134; 89:22\u201323; 106:10\u201311; 143:3, 6, 9.
tn Heb \u201cmy life.\u201d The pronominal suffix attached to \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
tn Heb \u201ctearing and there is no one rescuing.\u201d The verbal form translated \u201ctearing\u201d is a singular active participle."}, {"pk": 2838738, "translation": "NET", "book": 19, "chapter": 7, "verse": 3, "text": "O LORD my God, if I have done what they say, or am guilty of unjust actions,", "comment": "tn Heb \u201cif there is injustice in my hands.\u201d The \u201chands\u201d figuratively suggest deeds or actions.
tn Heb \u201cif I have done this.\u201d"}, {"pk": 2838739, "translation": "NET", "book": 19, "chapter": 7, "verse": 4, "text": "or have wronged my ally, or helped his lawless enemy,", "comment": "tn Heb \u201cor rescued my enemy in vain.\u201d The preterite with vav (\u05d5) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 \u00a734.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define \u05d7\u05b8\u05dc\u05b7\u05e5 (khalats) as \u201cdespoil\u201d (cf. NASB, NRSV \u201cplundered\u201d; NIV \u201crobbed\u201d), an otherwise unattested nuance for this verb. Still others emend the verb to \u05dc\u05b8\u05d7\u05b7\u05e5 (lakhats, \u201coppress\u201d). Most construe the adverb \u05e8\u05b5\u05d9\u05e7\u05b8\u05dd (reqam, \u201cemptily, vainly\u201d) with \u201cmy enemy,\u201d i.e., the one who is my enemy in vain.\u201d The present translation (1) assumes an emendation of \u05e6\u05d5\u05b9\u05e8\u05b0\u05e8\u05b4\u05d9 (tsor\u00ffriy, \u201cmy enemy\u201d) to \u05e6\u05d5\u05b9\u05e8\u05b0\u05e8\u05d5\u05b9 (tsor\u00ffro, \u201chis [i.e., the psalmist\u2019s ally\u2019s] enemy\u201d) following J. Tigay, \u201cPsalm 7:5 and Ancient Near Eastern Treaties,\u201d JBL 89 (1970): 178-86, (2) understands the final mem (\u05dd) on \u05e8\u05b5\u05d9\u05e7\u05b8\u05dd as enclitic, and (3) takes \u05e8\u05b4\u05d9\u05e7 (riq) as an adjective modifying \u201chis enemy.\u201d (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (\u201cmy strong enemy\u201d), 99:3 (\u201cyour great and awesome name\u201d) and 143:10 (\u201cyour good spirit\u201d). The adjective \u05e8\u05b4\u05d9\u05e7 occurs with the sense \u201clawless\u201d in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally\u2019s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner\u2019s enemies.
tn Heb \u201cif I have repaid the one at peace with me evil.\u201d The form \u05e9\u05c1\u05d5\u05b9\u05dc\u05b0\u05de\u05b4\u05d9 (shol\u00ffmi, \u201cthe one at peace with me\u201d) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd 4.a."}, {"pk": 2838740, "translation": "NET", "book": 19, "chapter": 7, "verse": 5, "text": "may an enemy relentlessly chase me and catch me; may he trample me to death and leave me lying dishonored in the dust. (Selah)", "comment": "tn Heb \u201cmy life.\u201d The pronominal suffix attached to \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 \u00a763.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3\u20134, he pronounces an imprecation on himself for rhetorical effect.
tn Heb \u201cand may he overtake.\u201d The prefixed verbal form is distinctly jussive. The object \u201cme,\u201d though unexpressed, is understood from the preceding statement.
tn Heb \u201cand may he trample down to the earth my life.\u201d
tn Heb \u201cand my honor in the dust may he cause to dwell.\u201d The prefixed verbal form is distinctly jussive. Some emend \u05db\u05b0\u05d1\u05d5\u05b9\u05d3\u05b4\u05d9 (kh\u00ffvodiy, \u201cmy honor\u201d) to \u05db\u05b0\u05d1\u05b5\u05d3\u05b4\u05d9 (kh\u00ffvediy, \u201cmy liver\u201d as the seat of life), but the term \u05db\u05b0\u05d1\u05d5\u05b9\u05d3\u05b4\u05d9 (kh\u00ffvodiy) is to be retained since it probably refers to the psalmist\u2019s dignity or honor."}, {"pk": 2838741, "translation": "NET", "book": 19, "chapter": 7, "verse": 6, "text": "Stand up angrily, LORD! Rise up with raging fury against my enemies! Wake up for my sake and execute the judgment you have decreed for them!", "comment": "tn Heb \u201cLift yourself up in the angry outbursts of my enemies.\u201d Many understand the preposition prefixed to \u05e2\u05b7\u05d1\u05b0\u05e8\u05d5\u05b9\u05ea (\u2019avrot, \u201cangry outbursts\u201d) as adversative, \u201cagainst,\u201d and the following genitive \u201cenemies\u201d as subjective. In this case one could translate, \u201crise up against my furious enemies\u201d (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. \u201cin your anger\u201d in the previous line) and understands the plural form of the noun as indicating an abstract quality (\u201cfury\u201d) or excessive degree (\u201craging fury\u201d). Cf. Job 21:30.
tn Heb \u201cin your anger.\u201d
tc Heb \u201cWake up to me [with the] judgment [which] you have commanded.\u201d The LXX understands \u05d0\u05b5\u05dc\u05b4\u05d9 (\u2019eliy, \u201cmy God\u201d) instead of \u05d0\u05b5\u05dc\u05b7\u05d9 (\u2019elay, \u201cto me\u201d; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of \u201con account of, for the sake of.\u201d The noun \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat, \u201cjudgment\u201d) is probably an adverbial accusative, modifying the initial imperative, \u201cwake up.\u201d In this case \u05e6\u05b4\u05d5\u05bc\u05b4\u05d9\u05ea\u05b8 (tsivvita, \u201c[which] you have commanded\u201d) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, \u201cWake up for my sake! Decree judgment!\u201d (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew."}, {"pk": 2838742, "translation": "NET", "book": 19, "chapter": 7, "verse": 7, "text": "The countries are assembled all around you; take once more your rightful place over them!", "comment": "tn Heb \u201cover it (the feminine suffix refers back to the feminine noun \u201cassembly\u201d in the preceding line) on high return.\u201d Some emend \u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4 (shuvah, \u201creturn\u201d) to \u05e9\u05c1\u05b5\u05d1\u05b8\u05d4 (shevah, \u201csit [in judgment]\u201d) because they find the implication of \u201creturn\u201d problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
tn Heb \u201cand the assembly of the peoples surrounds you.\u201d Some understand the prefixed verbal form as a jussive, \u201cmay the assembly of the peoples surround you.\u201d"}, {"pk": 2838743, "translation": "NET", "book": 19, "chapter": 7, "verse": 8, "text": "The LORD judges the nations. Vindicate me, LORD, because I am innocent, because I am blameless, O Exalted One!", "comment": "sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8\u201316).
tn Heb \u201cjudge me, O Lord, according to my innocence.\u201d
tn Heb \u201caccording to my blamelessness.\u201d The imperative verb translated \u201cvindicate\u201d governs the second line as well.
tn The Hebrew form \u05e2\u05b8\u05dc\u05b8\u05d9 (\u2019alay) has been traditionally understood as the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cover\u201d) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201cascend\u201d). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I \u05e2\u05b7\u05dc, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1\u201350 (WBC), 98."}, {"pk": 2838744, "translation": "NET", "book": 19, "chapter": 7, "verse": 9, "text": "May the evil deeds of the wicked come to an end! But make the innocent secure, O righteous God, you who examine inner thoughts and motives!", "comment": "tn Or \u201cthe godly\u201d (see Ps 5:12). The singular form is collective (see the plural \u201cupright in heart\u201d in v. 10), though it may reflect the personal focus of the psalmist in this context.
tn In the psalms the Hebrew term \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd (r\u00ffsha\u2019im, \u201cwicked\u201d) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God\u2019s commands, commit sinful deeds, speak lies and slander (Ps 50:16\u201320), and cheat others (Ps 37:21). They oppose God and his people.
tn The prefixed verbal form is a jussive, expressing an imprecation here.
tn The prefixed verbal form expresses the psalmist\u2019s prayer or wish.
tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
tn Heb \u201cand [the one who] tests hearts and kidneys, just God.\u201d The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one\u2019s volition, conscience, and moral character."}, {"pk": 2838745, "translation": "NET", "book": 19, "chapter": 7, "verse": 10, "text": "The Exalted God is my shield, the one who delivers the morally upright.", "comment": "tn Traditionally, \u201cmy shield is upon God\u201d (cf. NASB). As in v. 8, \u05e2\u05b7\u05dc (\u2019al) should be understood as a divine title, here compounded with \u201cGod\u201d (cf. NIV, \u201cGod Most High\u201d). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.
tn Heb \u201cpure of heart.\u201d The \u201cheart\u201d is here viewed as the seat of one\u2019s moral character and motives. The \u201cpure of heart\u201d are God\u2019s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11)."}, {"pk": 2838746, "translation": "NET", "book": 19, "chapter": 7, "verse": 11, "text": "God is a just judge; he is angry throughout the day.", "comment": "tn Heb \u201cGod (the divine name \u05d0\u05b5\u05dc [\u2019el] is used) is angry during all the day.\u201d The verb \u05d6\u05b9\u05e2\u05b5\u05dd (zo\u2019em) means \u201cbe indignant, be angry, curse.\u201d Here God\u2019s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses."}, {"pk": 2838747, "translation": "NET", "book": 19, "chapter": 7, "verse": 12, "text": "If a person does not repent, God sharpens his sword and prepares to shoot his bow.", "comment": "tn Heb \u201cIf he\u201d; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God\u2019s judgment (vv. 9, 14\u201316).
tn Heb \u201chis bow he treads and prepares it.\u201d \u201cTreading the bow\u201d involved stepping on one end of it in order to string it and thus prepare it for battle.
tn Heb \u201cif he does not return, his sword he sharpens.\u201d The referent (God) of the pronominal subject of the second verb (\u201csharpens\u201d) has been specified in the translation for clarity."}, {"pk": 2838748, "translation": "NET", "book": 19, "chapter": 7, "verse": 13, "text": "He prepares to use deadly weapons against him; he gets ready to shoot flaming arrows.", "comment": "tn Heb \u201chis arrows into flaming [things] he makes.\u201d
tn Heb \u201cand for him he prepares the weapons of death.\u201d"}, {"pk": 2838749, "translation": "NET", "book": 19, "chapter": 7, "verse": 14, "text": "See the one who is pregnant with wickedness, who conceives destructive plans, and gives birth to harmful lies \u2014", "comment": "tn Heb \u201cand he conceives harm and gives birth to a lie.\u201dsn Pregnant with wickedness\u2026gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions."}, {"pk": 2838750, "translation": "NET", "book": 19, "chapter": 7, "verse": 15, "text": "he digs a pit and then falls into the hole he has made.", "comment": "tn Heb \u201ca pit he digs and he excavates it.\u201d Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
tn The verb forms in vv. 15\u201316 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God\u2019s judgment."}, {"pk": 2838751, "translation": "NET", "book": 19, "chapter": 7, "verse": 16, "text": "He becomes the victim of his own destructive plans and the violence he intended for others falls on his own head.", "comment": "tn Heb \u201chis harm [i.e., the harm he conceived for others, see v. 14] returns on his head.\u201d
tn Heb \u201cand on his forehead his violence [i.e., the violence he intended to do to others] comes down.\u201d"}, {"pk": 2838752, "translation": "NET", "book": 19, "chapter": 7, "verse": 17, "text": "I will thank the LORD for his justice; I will sing praises to the sovereign LORD!", "comment": "tn Heb \u201caccording to.\u201d
tn Heb \u201c[to] the name of the Lord Most High.\u201d God\u2019s \u201cname\u201d refers metonymically to his divine characteristics as suggested by his name, in this case the compound \u201cLord Most High.\u201d The divine title \u201cMost High\u201d (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2."}, {"pk": 2838753, "translation": "NET", "book": 19, "chapter": 8, "verse": 1, "text": "O LORD, our Lord, how magnificent is your reputation throughout the earth! You reveal your majesty in the heavens above!", "comment": "sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God\u2019s majesty and marvels that God has given mankind dominion over the created order.
tc Heb \u201cwhich, give, your majesty on the heavens.\u201d The verb form \u05ea\u05bc\u05b0\u05e0\u05b8\u05d4 (t\u00ffnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (\u05e0\u05b8\u05ea\u05b7\u05ea\u05bc\u05b8\u05d4, natatah) or imperfect (\u05ea\u05b4\u05ea\u05b5\u05df, titen) form. The introductory \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwhich\u201d) can be taken as a relative pronoun (\u201cyou who\u201d) or as a causal conjunction (\u201cbecause\u201d). One may literally translate, \u201cyou who [or \u201cbecause you\u201d] place your majesty upon the heavens.\u201d For other uses of the phrase \u201cplace majesty upon\u201d see Num 27:20 and 1 Chr 29:25.
tn The plural form of the title emphasizes the Lord\u2019s absolute sovereignty.
tn Heb \u201cname,\u201d which here stands metonymically for God\u2019s reputation.
tn The precise meaning of the Hebrew term \u05d4\u05d2\u05ea\u05d9\u05ea is uncertain; it probably refers to a musical style or type of instrument.
tn Or \u201cawesome\u201d; or \u201cmajestic.\u201d"}, {"pk": 2838754, "translation": "NET", "book": 19, "chapter": 8, "verse": 2, "text": "From the mouths of children and nursing babies you have ordained praise on account of your adversaries, so that you might put an end to the vindictive enemy.", "comment": "tn Heb \u201cyou establish strength because of your foes.\u201d The meaning of the statement is unclear. The present translation follows the reading of the LXX which has \u201cpraise\u201d (\u03b1\u1f36\u03bd\u03bf\u03c2, ainos) in place of \u201cstrength\u201d (\u05e2\u05b9\u05d6, \u2019oz); cf. NIV, NCV, NLT.
tn Heb \u201cto cause to cease an enemy and an avenger.\u201d The singular forms are collective. The Hitpael participle of \u05e0\u05b8\u05e7\u05b7\u05dd (naqam) also occurs in Ps 44:16."}, {"pk": 2838755, "translation": "NET", "book": 19, "chapter": 8, "verse": 3, "text": "When I look up at the heavens, which your fingers made, and see the moon and the stars, which you set in place,", "comment": "tn Heb \u201cwhen I see your heavens, the works of your fingers, the moon and stars which you established.\u201d The verb \u201c[and] see\u201d is understood by ellipsis in the second half of the verse."}, {"pk": 2838756, "translation": "NET", "book": 19, "chapter": 8, "verse": 4, "text": "Of what importance is the human race, that you should notice them? Of what importance is mankind, that you should pay attention to them,", "comment": "tn Heb \u201cremember him.\u201d
tn The two imperfect verbal forms in v. 4 describe God\u2019s characteristic activity.
tn Heb \u201cand the son of man.\u201d The phrase \u201cson of man\u201d is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
tn Heb \u201cWhat is man[kind]?\u201d The singular noun \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 (\u2019enosh, \u201cman\u201d) is used here in a collective sense and refers to the human race."}, {"pk": 2838757, "translation": "NET", "book": 19, "chapter": 8, "verse": 5, "text": "and make them a little less than the heavenly beings? You grant mankind honor and majesty;", "comment": "tn Heb \u201cyou crown him [with].\u201d The imperfect verbal forms in this and the next line describe God\u2019s characteristic activity.
tn Heb \u201cand you make him lack a little from [the] gods [or \u201cGod\u201d].\u201d The Piel form of \u05d7\u05b8\u05e1\u05b7\u05e8 (khasar, \u201cto decrease, to be devoid\u201d) is used only here and in Eccl 4:8, where it means \u201cto deprive, to cause to be lacking.\u201d The prefixed verbal form with vav (\u05d5) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (\u201cso that you make him\u2026\u201d) of the preceding statement (see GKC 328 \u00a7111.m). Some prefer to make this an independent clause and translate it as a new sentence, \u201cYou made him\u2026.\u201d In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26\u201327). The psalmist does appear to allude to Gen 1:26\u201327, where mankind is created in the image of God and his angelic assembly (note \u201clet us make man in our image\u201d in Gen 1:26). However, the psalmist\u2019s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim, \u201cGod\u201d or \u201cthe heavenly beings\u201d) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26\u201327 suggests a broader referent, including God and the other heavenly beings (known in other texts as \u201cangels\u201d). The term \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd is also used in this way in Gen 3:5, where the serpent says to the woman, \u201cyou will be like the heavenly beings who know good and evil.\u201d (Note Gen 3:22, where God says, \u201cthe man has become like one of us.\u201d) Also \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads \u201cangels\u201d in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).
sn Honor and majesty. These terms allude to mankind\u2019s royal status as God\u2019s vice-regents (cf. v. 6 and Gen 1:26\u201330)."}, {"pk": 2838758, "translation": "NET", "book": 19, "chapter": 8, "verse": 6, "text": "you appoint them to rule over your creation; you have placed everything under their authority,", "comment": "tn Heb \u201cyou cause [i.e., \u201cpermit, allow\u201d] him to rule over the works of your hands.\u201d
tn Heb \u201cunder his feet.\u201dsn Placed everything under their authority. This verse affirms that mankind rules over God\u2019s creation as his vice-regent. See Gen 1:26\u201330.
tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God\u2019s original mandate (see Gen 1:26\u201330)."}, {"pk": 2838759, "translation": "NET", "book": 19, "chapter": 8, "verse": 7, "text": "including all the sheep and cattle, as well as the wild animals,", "comment": "tn Heb \u201cand also the beasts of the field.\u201d"}, {"pk": 2838760, "translation": "NET", "book": 19, "chapter": 8, "verse": 8, "text": "the birds in the sky, the fish in the sea and everything that moves through the currents of the seas.", "comment": "tn Heb \u201cpaths.\u201d"}, {"pk": 2838761, "translation": "NET", "book": 19, "chapter": 8, "verse": 9, "text": "O LORD, our Lord, how magnificent is your reputation throughout the earth!", "comment": "tn Or \u201cawesome, majestic.\u201d
tn The plural form of the title emphasizes the Lord\u2019s absolute sovereignty.
sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
tn Heb \u201cname,\u201d which here stands metonymically for God\u2019s reputation."}, {"pk": 2838762, "translation": "NET", "book": 19, "chapter": 9, "verse": 1, "text": "I will thank the LORD with all my heart! I will tell about all your amazing deeds!", "comment": "tc The meaning of the Hebrew term \u05e2\u05b7\u05dc\u05b0\u05de\u05d5\u05bc\u05ea (\u2019almut) is uncertain. Some mss divide the form into \u05e2\u05b7\u05dc \u05de\u05d5\u05bc\u05ea (\u2019al mut, \u201caccording to the death [of the son]\u201d), while the LXX assumes a reading \u05e2\u05b2\u05dc\u05bb\u05de\u05d5\u05b9\u05ea \u05e2\u05b7\u05dc (\u2019al \u2019alumot, \u201caccording to alumoth\u201d). The phrase probably refers to a particular tune or musical style.
tn The cohortative forms in vv. 1\u20132 express the psalmist\u2019s resolve to praise God publicly.
sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God\u2019s sovereignty and justice, and calls on others to join him in boasting of God\u2019s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm."}, {"pk": 2838763, "translation": "NET", "book": 19, "chapter": 9, "verse": 2, "text": "I will be happy and rejoice in you! I will sing praises to you, O sovereign One!", "comment": "tn Heb \u201c[to] your name, O Most High.\u201d God\u2019s \u201cname\u201d refers metonymically to his divine characteristics as suggested by his name, in this case \u201cMost High.\u201d This divine title (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2."}, {"pk": 2838764, "translation": "NET", "book": 19, "chapter": 9, "verse": 3, "text": "When my enemies turn back, they trip and are defeated before you.", "comment": "tn Or \u201cperish\u201d; or \u201cdie.\u201d The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist\u2019s enemies."}, {"pk": 2838765, "translation": "NET", "book": 19, "chapter": 9, "verse": 4, "text": "For you defended my just cause; from your throne you pronounced a just decision.", "comment": "tn Heb \u201cfor you accomplished my justice and my legal claim.\u201d
tn Heb \u201cyou sat on a throne [as] one who judges [with] righteousness.\u201d The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5\u20137). Another option is to understand the verbs as describing what is typical (\u201cyou defend\u2026you sit on a throne\u201d)."}, {"pk": 2838766, "translation": "NET", "book": 19, "chapter": 9, "verse": 5, "text": "You terrified the nations with your battle cry; you destroyed the wicked; you permanently wiped out all memory of them.", "comment": "tn Heb \u201ctheir name you wiped out forever and ever.\u201d The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
tn The singular form is collective (note \u201cnations\u201d and \u201ctheir name\u201d). In the psalms the \u201cwicked\u201d (\u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd, r\u00ffsha\u2019im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God\u2019s commands, commit sinful deeds, speak lies and slander (Ps 50:16\u201320), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
tn The verb \u05d2\u05bc\u05b8\u05e2\u05b7\u05e8 (ga\u2019ar) is often understood to mean \u201crebuke\u201d and in this context taken to refer to the Lord\u2019s \u201crebuke\u201d of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior\u2019s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15."}, {"pk": 2838767, "translation": "NET", "book": 19, "chapter": 9, "verse": 6, "text": "The enemy\u2019s cities have been reduced to permanent ruins; you destroyed their cities; all memory of the enemies has perished.", "comment": "tn Heb \u201cthe enemy \u2013 they have come to an end [in] ruins permanently.\u201d The singular form \u05d0\u05d5\u05b9\u05d9\u05b5\u05d1 (\u2019oyev, \u201cenemy\u201d) is collective. It is placed at the beginning of the verse to heighten the contrast with \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) in v. 7.
tn Heb \u201cyou uprooted cities.\u201d
tn Heb \u201cit has perished, their remembrance, they.\u201d The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 \u00a716.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun \u05e2\u05b8\u05e8\u05b4\u05d9\u05dd [\u2019arim, \u201ccities\u201d] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun \u201cthem,\u201d resulting in ambiguity (cf. NRSV \u201ctheir cities you have rooted out; the very memory of them has perished\u201d)."}, {"pk": 2838768, "translation": "NET", "book": 19, "chapter": 9, "verse": 7, "text": "But the LORD rules forever; he reigns in a just manner.", "comment": "tn Heb \u201che establishes for justice his throne.\u201d
tn The construction vav (\u05d5) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).
tn Heb \u201csits\u201d (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization."}, {"pk": 2838769, "translation": "NET", "book": 19, "chapter": 9, "verse": 8, "text": "He judges the world fairly; he makes just legal decisions for the nations.", "comment": "tn Heb \u201cthe peoples.\u201d The imperfect verbal forms in v. 8 either describe God\u2019s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (\u201cwill judge\u2026\u201d)."}, {"pk": 2838770, "translation": "NET", "book": 19, "chapter": 9, "verse": 9, "text": "Consequently the LORD provides safety for the oppressed; he provides safety in times of trouble.", "comment": "tn Following the imperfect in v. 9, the construction vav (\u05d5) conjunctive + shortened form of the prefixed verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
tn Heb \u201c[he is] an elevated place for times in trouble.\u201d Here an \u201celevated place\u201d refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB \u201ctower of strength\u201d; NIV, NRSV \u201cstronghold\u201d).
tn Heb \u201cand the Lord is an elevated place for the oppressed.\u201d The singular form \u05d3\u05bc\u05b8\u05da\u05b0 (dakh, \u201coppressed\u201d) is collective here."}, {"pk": 2838771, "translation": "NET", "book": 19, "chapter": 9, "verse": 10, "text": "Your loyal followers trust in you, for you, LORD, do not abandon those who seek your help.", "comment": "tn Heb \u201cand the ones who know your name trust in you.\u201d The construction vav (\u05d5) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. \u201cTo know\u201d the Lord\u2019s \u201cname\u201d means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where \u201cknowing\u201d the Lord\u2019s \u201cname\u201d is associated with loving him.
tn Heb \u201cthe ones who seek you.\u201d"}, {"pk": 2838772, "translation": "NET", "book": 19, "chapter": 9, "verse": 11, "text": "Sing praises to the LORD, who rules in Zion! Tell the nations what he has done!", "comment": "tn Heb \u201cdeclare among the nations his deeds.\u201d
tn Heb \u201csits\u201d (i.e., enthroned, and therefore ruling \u2013 see v. 4). Another option is to translate as \u201clives\u201d or \u201cdwells.\u201d"}, {"pk": 2838773, "translation": "NET", "book": 19, "chapter": 9, "verse": 12, "text": "For the one who takes revenge against murderers took notice of the oppressed; he did not overlook their cry for help", "comment": "tn Heb \u201cthe cry for help of the oppressed.\u201d In this context the \u201coppressed\u201d are the psalmist and those he represents, whom the hostile nations have threatened.
tn Heb \u201cfor the one who seeks shed blood remembered them.\u201d The idiomatic expression \u201cto seek shed blood\u201d seems to carry the idea \u201cto seek payment/restitution for one\u2019s shed blood.\u201d The plural form \u05d3\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (damim, \u201cshed blood\u201d) occurs only here as the object of \u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (darash); the singular form \u05d3\u05bc\u05b8\u05dd (dam, \u201cblood\u201d) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. \u201cThem,\u201d the pronominal object of the verb \u201cremembered,\u201d refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
tn Heb \u201cdid not forget.\u201d"}, {"pk": 2838774, "translation": "NET", "book": 19, "chapter": 9, "verse": 13, "text": "when they prayed: \u201cHave mercy on me, LORD! See how I am oppressed by those who hate me, O one who can snatch me away from the gates of death!", "comment": "tn The words \u201cwhen they prayed,\u201d though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13\u201314 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.
tn Or \u201cshow me favor.\u201d
tn Heb \u201csee my misery from the ones who hate me.\u201d
tn Heb \u201cone who lifts me up.\u201d"}, {"pk": 2838775, "translation": "NET", "book": 19, "chapter": 9, "verse": 14, "text": "Then I will tell about all your praiseworthy acts; in the gates of Daughter Zion I will rejoice because of your deliverance.\u201d", "comment": "tn Or \u201cso that I might.\u201d
tn Heb \u201call your praise.\u201d \u201cPraise\u201d stands by metonymy for the mighty acts that prompt it.
sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
tn Heb \u201cin your deliverance.\u201d"}, {"pk": 2838776, "translation": "NET", "book": 19, "chapter": 9, "verse": 15, "text": "The nations fell into the pit they had made; their feet were caught in the net they had hidden.", "comment": "sn The hostility of the nations against God\u2019s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15\u201316.
tn Heb \u201csank down.\u201d"}, {"pk": 2838777, "translation": "NET", "book": 19, "chapter": 9, "verse": 16, "text": "The LORD revealed himself; he accomplished justice; the wicked were ensnared by their own actions. (Higgaion. Selah)", "comment": "tn Heb \u201cby the work of his hands [the] wicked [one] was ensnared. The singular form \u05e8\u05b8\u05e9\u05c1\u05b8\u05e2 (rasha\u2019, \u201cwicked\u201d) is collective or representative here (see vv. 15, 17). The form \u05e0\u05d5\u05b9\u05e7\u05b5\u05e9\u05c1 (noqesh) appears to be an otherwise unattested Qal form (active participle) from \u05e0\u05b8\u05e7\u05b7\u05e9\u05c1 (naqash), but the form should be emended to \u05e0\u05d5\u05b9\u05e7\u05b7\u05e9\u05c1 (noqash), a Niphal perfect from \u05d9\u05b8\u05e7\u05b7\u05e9\u05c1 (yaqash).
tn This is probably a technical musical term."}, {"pk": 2838778, "translation": "NET", "book": 19, "chapter": 9, "verse": 17, "text": "The wicked are turned back and sent to Sheol; this is the destiny of all the nations that ignore God,", "comment": "tn Heb \u201cthe wicked turn back to Sheol.\u201d The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord\u2019s victory over the psalmist\u2019s enemies. See v. 3.
tn The words \u201cthis is the destiny of\u201d are supplied in the translation for stylistic reasons. The verb \u201care turned back\u201d is understood by ellipsis (see the preceding line).
tn Heb \u201cforget.\u201d \u201cForgetting God\u201d refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations\u2019 refusal to acknowledge God\u2019s sovereignty accounts for their brazen attempt to attack and destroy his people."}, {"pk": 2838779, "translation": "NET", "book": 19, "chapter": 9, "verse": 18, "text": "for the needy are not permanently ignored, the hopes of the oppressed are not forever dashed.", "comment": "tn Or \u201cforgotten.\u201d
tn Heb \u201cthe hope of the afflicted does [not] perish forever.\u201d The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens."}, {"pk": 2838780, "translation": "NET", "book": 19, "chapter": 9, "verse": 19, "text": "Rise up, LORD! Don\u2019t let men be defiant! May the nations be judged in your presence!", "comment": "tn Or \u201cprevail.\u201d
sn Rise up, Lord! \u2026May the nations be judged. The psalm concludes with a petition that the Lord would continue to exercise his justice as he has done in the recent crisis."}, {"pk": 2838781, "translation": "NET", "book": 19, "chapter": 9, "verse": 20, "text": "Terrify them, LORD! Let the nations know they are mere mortals! (Selah)", "comment": "tn Heb \u201clet the nations know they [are] man[kind]\u201d; i.e., mere human beings (as opposed to God).
tn Heb \u201cplace, Lord, terror with regard to them.\u201d The Hebrew term \u05de\u05d5\u05b9\u05e8\u05b8\u05d4 (morah, \u201cterror\u201d) is an alternative form of \u05de\u05d5\u05b9\u05e8\u05b8\u05d0 (mora\u2019; a reading that appears in some mss and finds support in several ancient textual witnesses)."}, {"pk": 2838782, "translation": "NET", "book": 19, "chapter": 10, "verse": 1, "text": "Why, LORD, do you stand far off? Why do you pay no attention during times of trouble?", "comment": "tn Heb \u201cyou hide for times in trouble.\u201d The interrogative \u201cwhy\u201d is understood by ellipsis; note the preceding line. The Hiphil verbal form \u201chide\u201d has no expressed object. Some supply \u201cyour eyes\u201d by ellipsis (see BDB 761 s.v. I \u05e2\u05b8\u05dc\u05b7\u05dd Hiph and HALOT 835 s.v. I \u05e2\u05dc\u05dd hif) or emend the form to a Niphal (\u201cyou hide yourself,\u201d see BHS, note c; cf. NEB, NIV, NRSV).
sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God\u2019s justice will prevail."}, {"pk": 2838783, "translation": "NET", "book": 19, "chapter": 10, "verse": 2, "text": "The wicked arrogantly chase the oppressed; the oppressed are trapped by the schemes the wicked have dreamed up.", "comment": "tn Heb \u201cbecause of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.\u201d The singular forms \u05e8\u05b8\u05e9\u05c1\u05b8\u05e2 (rasha\u2019, \u201cwicked\u201d) and \u05e2\u05b8\u05e0\u05b4\u05d9 (\u2019aniy, \u201coppressed\u201d) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.
tn Heb \u201cthey are trapped in the schemes which they have thought up.\u201d The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (\u201cthey\u201d) is taken as the oppressed, while the referent of the second (\u201cthey\u201d) is taken to be the wicked (cf. NIV, which renders \u201cwicked\u201d in the previous line as a collective singular). Others take the referent of both occurrences of \u201cthey\u201d in the line to be the wicked (cf. NRSV, \u201clet them be caught in the schemes they have devised\u201d).
tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist\u2019s perspective) or what the psalmist was experiencing at the time he offered this prayer."}, {"pk": 2838784, "translation": "NET", "book": 19, "chapter": 10, "verse": 3, "text": "Yes, the wicked man boasts because he gets what he wants; the one who robs others curses and rejects the LORD.", "comment": "tn Another option is to translate, \u201che blesses one who robs others, [but] he curses the Lord.\u201d In this case the subject of the verbs is \u201cthe wicked man\u201d mentioned in the previous line, and \u201cthe one who robs others\u201d is the object of the verb \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (barakh), which is understood in its usual sense of \u201cbless.\u201d
tn The verb \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (barakh) normally means \u201cto bless,\u201d but in a few cases it exhibits the polarized meaning \u201cto curse\u201d (1 Kgs 21:10, 13; Job 1:5\u201311; 2:5\u20139). (Some regard this use of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one\u2019s anger.
tn Heb \u201cthe wicked [one] boasts on account of the desire of his appetite.\u201d The translation assumes that the preposition \u05e2\u05b7\u05dc (\u2019al) introduces the reason why the wicked boasts (cf. this use of \u05e2\u05b7\u05dc with \u05d4\u05b8\u05dc\u05b7\u05dc (halal) in Ps 119:164 and Ezra 3:11). In this case, the \u201cdesire of his appetite\u201d refers by metonymy to the object desired and acquired.
tn The representative or typical evildoer is described in vv. 3\u201311, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
tn The translation assumes \u05db\u05bc\u05b4\u05d9 (ki) is asseverative: \u201cindeed, certainly.\u201d Another option is to translate \u201cfor,\u201d understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
tn The conjunction \u201cand\u201d is supplied in the translation; it does not appear in the Hebrew text.
tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of \u05d1\u05bc\u05b8\u05e6\u05b7\u05e2 (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9."}, {"pk": 2838785, "translation": "NET", "book": 19, "chapter": 10, "verse": 4, "text": "The wicked man is so arrogant he always thinks, \u201cGod won\u2019t hold me accountable; he doesn\u2019t care.\u201d", "comment": "tn Heb \u201cthe wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.\u201d The phrase \u201cheight of his nose\u201d probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the \u201cwicked\u201d as the subject of the negated verb \u201cseek,\u201d in which case the point is that the wicked do not \u201cseek\u201d God. The translation assumes that this statement, along with \u201cthere is no God,\u201d is what the wicked man thinks to himself. In this case God is the subject of the verb \u201cseek,\u201d and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement \u201cthere is no God\u201d is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11)."}, {"pk": 2838786, "translation": "NET", "book": 19, "chapter": 10, "verse": 5, "text": "He is secure at all times. He has no regard for your commands; he disdains all his enemies.", "comment": "tc Heb \u201c[on a] height, your judgments from before him.\u201d If the MT is retained, then the idea may be that God\u2019s \u201cjudgments\u201d are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of \u05de\u05b8\u05e8\u05d5\u05b9\u05dd (marom, \u201cheight\u201d) to \u05e1\u05b8\u05e8\u05d5\u05bc (saru, \u201c[your judgments] are turned aside\u201d), the final mem (\u05dd) being dittographic (note the initial mem on the immediately following word [\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b6\u05d9\u05da\u05b8, mish\u00fffatekha, \u201cyour judgments\u201d). \u201cJudgments\u201d probably refers here to God\u2019s laws or commands, rather than his judicial decisions or acts of judgment.
tn Heb \u201call his enemies, he snorts against them.\u201d This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take \u05d9\u05b8\u05e4\u05b4\u05d9\u05d7\u05b7 (yafiakh) from the root \u05d9\u05b8\u05e4\u05b7\u05d7 (yafakh, \u201cto testify\u201d) and translate \u201che testifies against all his enemies,\u201d implying that he gets the upper hand over them in legal battles. The noun \u05d9\u05b8\u05e4\u05b5\u05d7\u05b7 (yafeakh, \u201cwitness\u201d) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.
tn Heb \u201cthey are firm, his ways, at every time.\u201d The verb \u05d7\u05b7\u05d9\u05b4\u05dc (khayil, \u201cbe firm, be strong\u201d) occurs only here and in Job 20:21, where it has the sense \u201cendure.\u201d"}, {"pk": 2838787, "translation": "NET", "book": 19, "chapter": 10, "verse": 6, "text": "He says to himself, \u201cI will never be upended, because I experience no calamity.\u201d", "comment": "tn Heb \u201cfor a generation and a generation.\u201d The traditional accentuation of the MT understands these words with the following line.
tn Heb \u201cwho, not in calamity.\u201d If \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) is taken as a relative pronoun here, then one could translate, \u201c[I] who [am] not in calamity.\u201d Some emend \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 to \u05d0\u05b9\u05e9\u05c1\u05b6\u05e8 (\u2019osher, \u201chappiness\u201d; see HALOT 99 s.v. \u05d0\u05b9\u05e9\u05c1\u05b6\u05e8); one might then translate, \u201c[I live in] happiness, not in calamity.\u201d The present translation assumes that \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 functions here as a causal conjunction, \u201cbecause, for.\u201d For this use of \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8, see BDB 83 s.v. \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 8.c (where the present text is not cited).
tn Heb \u201che says in his heart/mind.\u201d"}, {"pk": 2838788, "translation": "NET", "book": 19, "chapter": 10, "verse": 7, "text": "His mouth is full of curses and deceptive, harmful words; his tongue injures and destroys.", "comment": "tn Heb \u201c[with] a curse his mouth is full, and lies and injury.\u201d
tn Heb \u201cunder his tongue are destruction and wickedness.\u201d The words translated \u201cdestruction and wickedness\u201d are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10."}, {"pk": 2838789, "translation": "NET", "book": 19, "chapter": 10, "verse": 8, "text": "He waits in ambush near the villages; in hidden places he kills the innocent. His eyes look for some unfortunate victim.", "comment": "tn Heb \u201chis eyes for an unfortunate person lie hidden.\u201d The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
tn Heb \u201che sits in the ambush of the villages.\u201d"}, {"pk": 2838790, "translation": "NET", "book": 19, "chapter": 10, "verse": 9, "text": "He lies in ambush in a hidden place, like a lion in a thicket; he lies in ambush, waiting to catch the oppressed; he catches the oppressed by pulling in his net.", "comment": "tn Or \u201cwhen he [i.e., the wicked man] pulls in his net.\u201dsn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
tn Or \u201cin its den.\u201d"}, {"pk": 2838791, "translation": "NET", "book": 19, "chapter": 10, "verse": 10, "text": "His victims are crushed and beaten down; they are trapped in his sturdy nets.", "comment": "tn Heb \u201che crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].\u201d This verse presents several lexical and syntactical difficulties. The first word (\u05d9\u05b4\u05d3\u05b0\u05db\u05bc\u05b6\u05d4, yidekeh) is an otherwise unattested Qal form of the verb \u05d3\u05bc\u05b8\u05db\u05b8\u05d4 (dakhah, \u201ccrush\u201d). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [\u05d5].) If the wicked man\u2019s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (\u05d9\u05b4\u05d3\u05bc\u05b8\u05db\u05b6\u05d4, yiddakheh). The phrase \u05d1\u05bc\u05b7\u05e2\u05b2\u05e6\u05d5\u05bc\u05de\u05b8\u05d9\u05d5 (ba\u2019atsumayv, \u201cinto his strong [ones]\u201d), poses interpretive problems. The preposition -\u05d1\u05bc\u05b0 (bet) follows the verb \u05e0\u05b8\u05e4\u05b7\u05dc (nafal, \u201cfall\u201d), so it may very well carry the nuance \u201cinto\u201d here, with \u201chis strong [ones]\u201d then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that \u201cstrong [ones]\u201d here refers metonymically to the wicked man\u2019s nets or traps. Ps 35:8 refers to a man falling into a net (\u05e8\u05b6\u05e9\u05c1\u05b6\u05ea, reshet), as does Ps 141:10 (where the plural of \u05de\u05b4\u05db\u05b0\u05de\u05b8\u05e8 [mikhmar, \u201cnet\u201d] is used). A hunter\u2019s net (\u05e8\u05b6\u05e9\u05c1\u05b6\u05ea), is associated with snares (\u05e4\u05bc\u05b7\u05d7 [pakh], \u05de\u05b9\u05e7\u05b0\u05e9\u05c1\u05b4\u05d9\u05dd, [moq\u00ffshim]) and ropes (\u05d7\u05b2\u05d1\u05b8\u05dc\u05b4\u05d9\u05dd, khavalim) in Ps 140:5. The final word in the verse (\u05d7\u05b6\u05dc\u05b0\u05db\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd (khelka\u2019im, \u201cunfortunate [ones]\u201d) may be an alternate form of \u05d7\u05b5\u05dc\u05b0\u05db\u05b8\u05d7 (khelkhakh, \u201cunfortunate [one]\u201d; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, \u05d7\u05b5\u05d9\u05dc \u05db\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd (khel ka\u2019im, \u201carmy/host of disheartened [ones]\u201d). The three verb forms in v. 10 are singular because the representative \u201coppressed\u201d individual is the grammatical subject (see the singular \u05e2\u05b8\u05e0\u05b4\u05d9 [\u2019aniy] in v. 9)."}, {"pk": 2838792, "translation": "NET", "book": 19, "chapter": 10, "verse": 11, "text": "He says to himself, \u201cGod overlooks it; he does not pay attention; he never notices.\u201d", "comment": "tn Heb \u201cGod forgets, he hides his face, he never sees.\u201d
tn Heb \u201che says in his heart.\u201d See v. 6."}, {"pk": 2838793, "translation": "NET", "book": 19, "chapter": 10, "verse": 12, "text": "Rise up, LORD! O God, strike him down! Do not forget the oppressed!", "comment": "sn Rise up, O Lord! The psalmist\u2019s mood changes from lament to petition and confidence.
tn Heb \u201clift up your hand.\u201d Usually the expression \u201clifting the hand\u201d refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to \u201cstriking a blow\u201d (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to \u201cbreak the arm of the wicked.\u201d A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene."}, {"pk": 2838794, "translation": "NET", "book": 19, "chapter": 10, "verse": 13, "text": "Why does the wicked man reject God? He says to himself, \u201cYou will not hold me accountable.\u201d", "comment": "tn Here the wicked man addresses God directly.
tn The rhetorical question expresses the psalmist\u2019s outrage that the wicked would have the audacity to disdain God.
tn Heb \u201che says in his heart\u201d (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), \u201cWhy does he say in his heart?\u201d
tn Heb \u201cyou will not seek.\u201d The verb \u05d3\u05b8\u05e8\u05b7\u05e9\u05c1 (darash, \u201cseek\u201d) is used here in the sense of \u201cseek an accounting.\u201d One could understand the imperfect as generalizing about what is typical and translate, \u201cyou do not hold [people] accountable.\u201d"}, {"pk": 2838795, "translation": "NET", "book": 19, "chapter": 10, "verse": 14, "text": "You have taken notice, for you always see one who inflicts pain and suffering. The unfortunate victim entrusts his cause to you; you deliver the fatherless.", "comment": "tn Heb \u201cyou see.\u201d One could translate the perfect as generalizing, \u201cyou do take notice.\u201d
tn Heb \u201cdestruction and suffering,\u201d which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
tn Heb \u201cto give into your hand, upon you, he abandons, [the] unfortunate [one].\u201d The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God\u2019s hand. Elsewhere the idiom \u201cgive into the hand\u201d means to deliver into one\u2019s possession. If \u201cto give\u201d goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that \u201cto give\u201d goes with what follows (cf. NEB, NIV, NRSV). The verb \u05d9\u05b7\u05e2\u05b2\u05d6\u05b9\u05d1 (ya\u2019azov) here has the nuance \u201centrust\u201d (see Gen 39:6; Job 39:11); the direct object (\u201c[his] cause\u201d) is implied.
tn Or \u201chelp.\u201d
tn Heb \u201c[for] one who is fatherless, you are a deliverer.\u201d The noun \u05d9\u05b8\u05ea\u05d5\u05b9\u05dd (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
tn If the preceding perfect is taken as generalizing, then one might understand \u05db\u05bc\u05b4\u05d9 (ki) as asseverative: \u201cindeed, certainly.\u201d
tn Here the imperfect emphasizes God\u2019s typical behavior."}, {"pk": 2838796, "translation": "NET", "book": 19, "chapter": 10, "verse": 15, "text": "Break the arm of the wicked and evil man! Hold him accountable for his wicked deeds, which he thought you would not discover.", "comment": "tn Heb \u201cyou will not find.\u201d It is uncertain how this statement relates to what precedes. Some take \u05d1\u05b7\u05dc (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, \u201cIndeed find (i.e., judge his wickedness).\u201d The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God\u2019s face (\u201cyou will not find [i.e., my wickedness]\u201d). See v. 13.
sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
tn Heb \u201cyou seek his wickedness.\u201d As in v. 13, the verb \u05d3\u05b8\u05e8\u05b7\u05e9\u05c1 (darash, \u201cseek\u201d) is used here in the sense of \u201cseek an accounting.\u201d One could understand the imperfect as describing a fact, \u201cyou hold him accountable,\u201d or as anticipating divine judgment, \u201cyou will hold him accountable.\u201d However, since the verb is in apparent parallelism with the preceding imperative (\u201cbreak\u201d), it is better to understand the imperfect as expressing the psalmist\u2019s desire or request."}, {"pk": 2838797, "translation": "NET", "book": 19, "chapter": 10, "verse": 16, "text": "The LORD rules forever! The nations are driven out of his land.", "comment": "tn Heb \u201cthe Lord is king forever and ever.\u201d
tn Or \u201cthe nations perish from his land.\u201d The perfect verb form may express what is typical or it may express rhetorically the psalmist\u2019s certitude that God\u2019s deliverance is \u201cas good as done.\u201dsn The nations may be the underlying reality behind the psalmist\u2019s references to the \u201cwicked\u201d in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19)."}, {"pk": 2838798, "translation": "NET", "book": 19, "chapter": 10, "verse": 17, "text": "LORD, you have heard the request of the oppressed; you make them feel secure because you listen to their prayer.", "comment": "tn Heb \u201cyou make firm their heart, you cause your ear to listen.\u201d
sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16\u201318 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12\u201315) or after the Lord actually delivered him from his enemies.
tn Heb \u201cdesire.\u201d"}, {"pk": 2838799, "translation": "NET", "book": 19, "chapter": 10, "verse": 18, "text": "You defend the fatherless and oppressed, so that mere mortals may no longer terrorize them.", "comment": "tn Heb \u201che will not add again [i.e., \u201che will no longer\u201d] to terrify, man from the earth.\u201d The Hebrew term \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 (\u2019enosh, \u201cman\u201d) refers here to the wicked nations (v. 16). By describing them as \u201cfrom the earth,\u201d the psalmist emphasizes their weakness before the sovereign, eternal king.
tn Heb \u201ccrushed.\u201d See v. 10.
tn Heb \u201cto judge (on behalf of),\u201d or \u201cby judging (on behalf of).\u201d"}, {"pk": 2838800, "translation": "NET", "book": 19, "chapter": 11, "verse": 1, "text": "In the LORD I have taken shelter. How can you say to me, \u201cFlee to a mountain like a bird!", "comment": "tn The pronominal suffix attached to \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
tc The MT is corrupt here. The Kethib (consonantal text) reads: \u201cflee [masculine plural!] to your [masculine plural!] mountain, bird.\u201d The Qere (marginal reading) has \u201cflee\u201d in a feminine singular form, agreeing grammatically with the addressee, the feminine noun \u201cbird.\u201d Rather than being a second masculine plural pronominal suffix, the ending \u05db\u05b6\u05dd- (-khem) attached to \u201cmountain\u201d is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (\u05dd). \u201cBird\u201d may be taken as vocative (\u201cO bird\u201d) or as an adverbial accusative of manner (\u201clike a bird\u201d). Either way, the psalmist\u2019s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God\u2019s just character and calls down judgment on evildoers."}, {"pk": 2838801, "translation": "NET", "book": 19, "chapter": 11, "verse": 2, "text": "For look, the wicked prepare their bows, they put their arrows on the strings, to shoot in the darkness at the morally upright.", "comment": "tn The Hebrew imperfect verbal form depicts the enemies\u2019 hostile action as underway.
sn In the darkness. The enemies\u2019 attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
tn In the psalms the \u201cwicked\u201d (\u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd, r\u00ffsha\u2019im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God\u2019s commands, commit sinful deeds, speak lies and slander (Ps 50:16\u201320), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).
tn Heb \u201ca bow.\u201d
tn Heb \u201cpure of heart.\u201d The \u201cheart\u201d is here viewed as the seat of one\u2019s moral character and motives. The \u201cpure of heart\u201d are God\u2019s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11)."}, {"pk": 2838802, "translation": "NET", "book": 19, "chapter": 11, "verse": 3, "text": "When the foundations are destroyed, what can the godly accomplish?\u201d", "comment": "tn The singular form is used here in a collective or representative sense. Note the plural form \u201cpure [of heart]\u201d in the previous verse.
sn The quotation of the advisers\u2019 words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the \u201cbottom\u201d or \u201cbase\u201d of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning \u201cfoundation\u201d (see Jastrow 1636 s.v. \u05e9\u05c1\u05b8\u05ea)."}, {"pk": 2838803, "translation": "NET", "book": 19, "chapter": 11, "verse": 4, "text": "The LORD is in his holy temple; the LORD\u2019s throne is in heaven. His eyes watch; his eyes examine all people.", "comment": "sn The Lord\u2019s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, \u201ckeeps an eye on\u201d all people, and responds in a just manner to the godly and wicked.
sn His eyes. The anthropomorphic language draws attention to God\u2019s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
tn The two Hebrew imperfect verbal forms in this verse describe the Lord\u2019s characteristic activity.
tn Heb \u201ceyelids.\u201d
tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
tn Heb \u201ctest the sons of men.\u201d
tn Because of the royal imagery involved here, one could translate \u201clofty palace.\u201d The Lord\u2019s heavenly temple is in view here (see Mic 1:2\u20134)."}, {"pk": 2838804, "translation": "NET", "book": 19, "chapter": 11, "verse": 5, "text": "The LORD approves of the godly, but he hates the wicked and those who love to do violence.", "comment": "tn The singular form is used here in a collective or representative sense. Note the plural form \u201cpure (of heart)\u201d in v. 2.
tn Heb \u201chis [very] being.\u201d A \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing, soul\u201d) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb \u201chate.\u201d Both there and here the term is used of the seat of one\u2019s emotions and passions.
sn He hates the wicked. The Lord \u201chates\u201d the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
tn Heb \u201cthe wicked [one] and the lover of violence.\u201d The singular form is used here in a collective or representative sense. Note the plural form \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd (r\u00ffsha\u2019im, \u201cwicked [ones]\u201d) in vv. 2 and 6.
tn Heb \u201cexamines,\u201d the same verb used in v. 4b. But here it is used in a metonymic sense of \u201cexamine and approve\u201d (see Jer 20:12)."}, {"pk": 2838805, "translation": "NET", "book": 19, "chapter": 11, "verse": 6, "text": "May the LORD rain down burning coals and brimstone on the wicked! A whirlwind is what they deserve!", "comment": "tn Heb \u201c[may] a wind of rage [be] the portion of their cup.\u201d The precise meaning of the rare noun \u05d6\u05b4\u05dc\u05b0\u05e2\u05b8\u05e4\u05d5\u05b9\u05ea (zil\u2019afot) is uncertain. It may mean \u201craging heat\u201d (BDB 273 s.v. \u05d6\u05b7\u05dc\u05b0\u05e2\u05b8\u05e4\u05b8\u05d4) or simply \u201crage\u201d (HALOT 272 s.v. \u05d6\u05b7\u05dc\u05b0\u05e2\u05b8\u05e4\u05b8\u05d4). If one understands the former sense, then one might translate \u201chot wind\u201d (cf. NEB, NRSV). The present translation assumes the latter nuance, \u201ca wind of rage\u201d (the genitive is attributive) referring to a \u201cwhirlwind\u201d symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one\u2019s drinking cup (see Hab 2:15\u201316).
tn The verb form is a jussive, indicating that the statement is imprecatory (\u201cMay the Lord rain down\u201d), not indicative (\u201cThe Lord rains down\u201d; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God\u2019s just character. For an example of the power of such a curse, see Judg 9:7\u201357.
tc The MT reads \u201ctraps, fire, and brimstone,\u201d but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun \u05e4\u05bc\u05b7\u05d7\u05b4\u05d9\u05dd (pakhim, \u201ctraps, snares\u201d) should be emended to \u05e4\u05bc\u05b7\u05d7\u05b2\u05de\u05b5\u05d9 (pakhamey, \u201ccoals of [fire]\u201d). The rare noun \u05e4\u05bc\u05b6\u05d7\u05b8\u05dd (pekham, \u201ccoal\u201d) occurs in Prov 26:21 and Isa 44:12; 54:16.
sn The image of God \u201craining down\u201d brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22."}, {"pk": 2838806, "translation": "NET", "book": 19, "chapter": 11, "verse": 7, "text": "Certainly the LORD is just; he rewards godly deeds; the upright will experience his favor.", "comment": "tn Or \u201crighteous.\u201d
tn Or \u201cfor.\u201d
tn Heb \u201cthe upright will see his face.\u201d The singular subject (\u201cupright\u201d) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 \u00a7145.b). Another possibility is that the plural verb \u05d9\u05b6\u05d7\u05b1\u05d6\u05d5\u05bc (yekhezu) is a corruption of an original singular form. To \u201csee\u201d God\u2019s \u201cface\u201d means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah), not \u05d7\u05b8\u05d6\u05b8\u05d4 (khazah), is used]). On the form \u05e4\u05b8\u05e0\u05b5\u05d9\u05de\u05d5\u05b9 (fanemo, \u201chis face\u201d) see GKC 300-301 \u00a7103.b, n. 3.
tn Heb \u201che loves righteous deeds.\u201d The \u201crighteous deeds\u201d are probably those done by godly people (see v. 5). The Lord \u201cloves\u201d such deeds in the sense that he rewards them. Another option is to take \u05e6\u05b0\u05d3\u05b8\u05e7\u05d5\u05b9\u05ea (ts\u00ffdaqot) as referring to God\u2019s acts of justice (see Ps 103:6). In this case one could translate, \u201che loves to do just deeds.\u201d"}, {"pk": 2838807, "translation": "NET", "book": 19, "chapter": 12, "verse": 1, "text": "Deliver, LORD! For the godly have disappeared; people of integrity have vanished.", "comment": "tn The meaning of the Hebrew term \u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05e0\u05b4\u05d9\u05ea (sh\u00ffminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
tn Heb \u201cthe faithful [ones] from the sons of man.\u201d
tn The Hebrew verb \u05e4\u05bc\u05b8\u05e1\u05b7\u05e1 (pasas) occurs only here. An Akkadian cognate means \u201cefface, blot out.\u201d
tn Or \u201chave come to an end.\u201d
tn The singular form is collective or representative. Note the plural form \u201cfaithful [ones]\u201d in the following line. A \u201cgodly [one]\u201d (\u05d7\u05b8\u05e1\u05b4\u05d9\u05d3, khasid) is one who does what is right in God\u2019s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10)."}, {"pk": 2838808, "translation": "NET", "book": 19, "chapter": 12, "verse": 2, "text": "People lie to one another; they flatter and deceive.", "comment": "tn Heb \u201c[with] a lip of smoothness, with a heart and a heart they speak.\u201d Speaking a \u201csmooth\u201d word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). \u201cHeart\u201d here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 \u00a7123.f, IBHS 116 \u00a77.2.3c, and Deut 25:13, where the phrase \u201cweight and a weight\u201d refers to two different measuring weights). These people have two different types of \u201chearts.\u201d Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real \u201cheart\u201d is filled with evil thoughts and destructive intentions. The \u201cheart\u201d that is seemingly displayed through their words is far different from the real \u201cheart\u201d they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase \u201cwithout a heart and a heart\u201d means \u201cundivided loyalty.\u201d
tn Heb \u201cfalsehood they speak, a man with his neighbor.\u201d The imperfect verb forms in v. 2 describe what is typical in the psalmist\u2019s experience."}, {"pk": 2838809, "translation": "NET", "book": 19, "chapter": 12, "verse": 3, "text": "May the LORD cut off all flattering lips, and the tongue that boasts!", "comment": "tn Heb \u201ca tongue speaking great [things].\u201d
tn The verb form is a jussive, indicating that the statement is imprecatory (\u201cMay the Lord cut off\u201d), not indicative (\u201cThe Lord will cut off\u201d; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God\u2019s just character. For an example of the power of such a curse, see Judg 9:7\u201357."}, {"pk": 2838810, "translation": "NET", "book": 19, "chapter": 12, "verse": 4, "text": "They say, \u201cWe speak persuasively; we know how to flatter and boast. Who is our master?\u201d", "comment": "tn Heb \u201cto our tongue we make strong.\u201d The Hiphil of \u05d2\u05b8\u05d1\u05b7\u05e8 (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers \u201cmake their tongue strong\u201d in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -\u05dc\u05b0 (l) prefixed to \u201cour tongue\u201d may be dittographic.
tn Heb \u201cwhich say.\u201d The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably \u201clips\u201d in v. 3.
tn Heb \u201cour lips [are] with us.\u201d This odd expression probably means, \u201cour lips are in our power,\u201d in the sense that they say what they want, whether it be flattery or boasting. For other cases where \u05d0\u05b5\u05ea (\u2019et, \u201cwith\u201d) has the sense \u201cin the power of,\u201d see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak."}, {"pk": 2838811, "translation": "NET", "book": 19, "chapter": 12, "verse": 5, "text": "\u201cBecause of the violence done to the oppressed, because of the painful cries of the needy, I will spring into action,\u201d says the LORD. \u201cI will provide the safety they so desperately desire.\u201d", "comment": "tn Heb \u201cI will place in deliverance, he pants for it.\u201d The final two words in Hebrew (\u05d9\u05b8\u05e4\u05b4\u05d9\u05d7\u05b7 \u05dc\u05d5\u05b9, yafiakh lo) comprise an asyndetic relative clause, \u201cthe one who pants for it.\u201d \u201cThe one who pants\u201d is the object of the verb \u201cplace\u201d and the antecedent of the pronominal suffix (in the phrase \u201cfor it\u201d) is \u201cdeliverance.\u201d Another option is to translate, \u201cI will place in deliverance the witness for him,\u201d repointing \u05d9\u05b8\u05e4\u05b4\u05d9\u05d7\u05b7 (a Hiphil imperfect from \u05e4\u05bc\u05d5\u05bc\u05d7\u05b7, puakh, \u201cpant\u201d) as \u05d9\u05b8\u05e4\u05b5\u05d7\u05b7 (yafeakh), a noun meaning \u201cwitness.\u201d In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.
tn Heb \u201cI will rise up.\u201d
tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
tn The term translated \u201coppressed\u201d is an objective genitive; the oppressed are the recipients/victims of violence."}, {"pk": 2838812, "translation": "NET", "book": 19, "chapter": 12, "verse": 6, "text": "The LORD\u2019s words are absolutely reliable. They are as untainted as silver purified in a furnace on the ground, where it is thoroughly refined.", "comment": "tn Heb \u201cthe words of the Lord are pure words,\u201d i.e., untainted by falsehood or deception (in contrast to the flattery of the evildoers, v. 2).
tn Heb \u201c[like] silver purified in a furnace of [i.e., \u201con\u201d] the ground, refined seven times.\u201d The singular participle \u05de\u05b0\u05d6\u05bb\u05e7\u05bc\u05b8\u05e7 (m\u00ffzuqqaq, \u201crefined\u201d) modifies \u201csilver.\u201d The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of \u05e9\u05c1\u05b4\u05d1\u05b0\u05e2\u05b8\u05ea\u05b8\u05d9\u05b4\u05dd (shiv\u2019atayim, \u201cseven times\u201d), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26."}, {"pk": 2838813, "translation": "NET", "book": 19, "chapter": 12, "verse": 7, "text": "You, LORD, will protect them; you will continually shelter each one from these evil people,", "comment": "tn The third person plural pronominal suffix on the verb is masculine, referring back to the \u201coppressed\u201d and \u201cneedy\u201d in v. 5 (both of those nouns are plural in form), suggesting that the verb means \u201cprotect\u201d here. The suffix does not refer to \u05d0\u05b4\u05de\u05b2\u05e8\u05d5\u05b9\u05ea (\u2019imarot, \u201cwords\u201d) in v. 6, because that term is feminine gender.
tn Heb \u201cyou will protect him from this generation permanently.\u201d The third masculine singular suffix on the verb \u201cprotect\u201d is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as \u201cthem\u201d in the preceding line). On this grammatical point see GKC 396 \u00a7123.f (where the present text is not cited). (Some Hebrew mss and ancient textual witnesses read \u201cus,\u201d both here and in the preceding line.) The noun \u05d3\u05d5\u05b9\u05e8 (dor, \u201cgeneration\u201d) refers here to the psalmist\u2019s contemporaries, who were characterized by deceit and arrogance (see vv. 1\u20132). See BDB 189-90 s.v. for other examples where \u201cgeneration\u201d refers to a class of people."}, {"pk": 2838814, "translation": "NET", "book": 19, "chapter": 12, "verse": 8, "text": "for the wicked seem to be everywhere, when people promote evil.", "comment": "tn Heb \u201cthe wicked walk all around.\u201d One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (\u201cwhile the wicked walk all around\u201d). The adverb \u05e1\u05b8\u05d1\u05b4\u05d9\u05d1 (saviv, \u201caround\u201d), in combination with the Hitpael form of the verb \u201cwalk\u201d (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.
tn Heb \u201cwhen evil is lifted up by the sons of man.\u201d The abstract noun \u05d6\u05bb\u05dc\u05bc\u05d5\u05bc\u05ea (zulut, \u201cevil\u201d) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning \u201cbase character,\u201d or \u201cmorally foolish behavior.\u201d"}, {"pk": 2838815, "translation": "NET", "book": 19, "chapter": 13, "verse": 1, "text": "How long, LORD, will you continue to ignore me? How long will you pay no attention to me?", "comment": "tn Heb \u201cwill you forget me continually.\u201d
sn Psalm 13. The psalmist, who is close to death, desperately pleads for God\u2019s deliverance and affirms his trust in God\u2019s faithfulness.
tn Heb \u201cwill you hide your face from me.\u201d"}, {"pk": 2838816, "translation": "NET", "book": 19, "chapter": 13, "verse": 2, "text": "How long must I worry, and suffer in broad daylight? How long will my enemy gloat over me?", "comment": "tn Heb \u201c[with] grief in my heart by day.\u201d
tn Heb \u201cHow long will I put counsel in my being?\u201d
tn Heb \u201cbe exalted over me.\u201d Perhaps one could translate, \u201cHow long will my enemy defeat me?\u201d"}, {"pk": 2838817, "translation": "NET", "book": 19, "chapter": 13, "verse": 3, "text": "Look at me! Answer me, O LORD my God! Revive me, or else I will die!", "comment": "tn Heb \u201cor else I will sleep [in?] the death.\u201d Perhaps the statement is elliptical, \u201cI will sleep [the sleep] of death,\u201d or \u201cI will sleep [with the sleepers in] death.\u201d
tn Heb \u201cGive light [to] my eyes.\u201d The Hiphil of \u05d0\u05d5\u05bc\u05e8 (\u2019ur), when used elsewhere with \u201ceyes\u201d as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will \u201cfall asleep\u201d for good.
tn Heb \u201csee.\u201d"}, {"pk": 2838818, "translation": "NET", "book": 19, "chapter": 13, "verse": 4, "text": "Then my enemy will say, \u201cI have defeated him!\u201d Then my foes will rejoice because I am upended.", "comment": "tn Heb \u201cor else.\u201d
tn Heb \u201cor else.\u201d"}, {"pk": 2838819, "translation": "NET", "book": 19, "chapter": 13, "verse": 5, "text": "But I trust in your faithfulness. May I rejoice because of your deliverance!", "comment": "tn Heb \u201cmay my heart rejoice in your deliverance.\u201d The verb form is jussive. Having expressed his trust in God\u2019s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. \u201cHeart\u201d is used here of the seat of the emotions.
tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist\u2019s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5."}, {"pk": 2838820, "translation": "NET", "book": 19, "chapter": 13, "verse": 6, "text": "I will sing praises to the LORD when he vindicates me.", "comment": "tn The verb form is cohortative, indicating the psalmist\u2019s resolve (or vow) to praise the Lord when deliverance arrives.
tn Or \u201cfor he will have vindicated me.\u201d The verb form indicates a future perfect here. The idiom \u05d2\u05b8\u05de\u05b7\u05dc \u05e2\u05b7\u05dc (gamal \u2019al) means \u201cto repay,\u201d here in a positive sense."}, {"pk": 2838821, "translation": "NET", "book": 19, "chapter": 14, "verse": 1, "text": "Fools say to themselves, \u201cThere is no God.\u201d They sin and commit evil deeds; none of them does what is right.", "comment": "sn \u201cThere is no God.\u201d The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
tn Heb \u201ca fool says in his heart.\u201d The singular is used here in a collective or representative sense; the typical fool is envisioned.
sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God\u2019s people, but the psalmist is confident of God\u2019s protection and anticipates a day when God will vindicate Israel.
tn Heb \u201cthere is none that does good.\u201d
tn Heb \u201cthey act corruptly, they make a deed evil.\u201d The verbs describe the typical behavior of the wicked. The subject of the plural verbs is \u201csons of man\u201d (v. 2). The entire human race is characterized by sinful behavior. This practical atheism \u2013 living as if there is no God who will hold them accountable for their actions \u2013 makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one\u2019s behavior."}, {"pk": 2838822, "translation": "NET", "book": 19, "chapter": 14, "verse": 2, "text": "The LORD looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.", "comment": "tn Heb \u201cupon the sons of man.\u201d
sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.
tn Or \u201cacts wisely.\u201d The Hiphil is exhibitive.
sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him."}, {"pk": 2838823, "translation": "NET", "book": 19, "chapter": 14, "verse": 3, "text": "Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one!", "comment": "tn Heb \u201ceveryone turns aside.\u201d
tn Heb \u201ctogether they are corrupt.\u201d
tn Heb \u201cthere is none that does good.\u201d"}, {"pk": 2838824, "translation": "NET", "book": 19, "chapter": 14, "verse": 4, "text": "All those who behave wickedly do not understand \u2014 those who devour my people as if they were eating bread, and do not call out to the LORD.", "comment": "tn Heb \u201call the workers of wickedness.\u201d See Pss 5:5; 6:8.
tn Heb \u201cDo they not understand?\u201d The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist\u2019s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God\u2019s defense of his people (see vv. 5\u20137)."}, {"pk": 2838825, "translation": "NET", "book": 19, "chapter": 14, "verse": 5, "text": "They are absolutely terrified, for God defends the godly.", "comment": "tn Heb \u201cthere they are afraid [with] fear.\u201d The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.
tn Heb \u201cfor God is with a godly generation.\u201d The Hebrew noun \u05d3\u05bc\u05d5\u05b9\u05e8 (dor, \u201cgeneration\u201d) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where \u201cgeneration\u201d refers to a class of people."}, {"pk": 2838826, "translation": "NET", "book": 19, "chapter": 14, "verse": 6, "text": "You want to humiliate the oppressed, even though the LORD is their shelter.", "comment": "tn Heb \u201chis.\u201d The antecedent of the singular pronoun is the singular form \u05e2\u05b8\u05e0\u05b4\u05d9 (\u2019ani, \u201coppressed\u201d) in the preceding line. The singular is collective or representative here (and thus translated as plural, \u201cthey\u201d).
tn Heb \u201cthe counsel of the oppressed you put to shame.\u201d Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (\u201cwant to humiliate\u201d).
tn It is unlikely that \u05db\u05bc\u05b4\u05d9 (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (\u201ccertainly, indeed\u201d)."}, {"pk": 2838827, "translation": "NET", "book": 19, "chapter": 14, "verse": 7, "text": "I wish the deliverance of Israel would come from Zion! When the LORD restores the well-being of his people, may Jacob rejoice, may Israel be happy!", "comment": "tn The verb form is jussive.
tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
tn Heb \u201cturns with a turning [toward] his people.\u201d The Hebrew term \u05e9\u05c1\u05b0\u05d1\u05d5\u05bc\u05ea (sh\u00ffvut) is apparently a cognate accusative of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv).
sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel."}, {"pk": 2838828, "translation": "NET", "book": 19, "chapter": 15, "verse": 1, "text": "LORD, who may be a guest in your home? Who may live on your holy hill?", "comment": "sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
sn In this context the Lord\u2019s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
tn Heb \u201cWho may live as a resident alien in your tent?\u201d"}, {"pk": 2838829, "translation": "NET", "book": 19, "chapter": 15, "verse": 2, "text": "Whoever lives a blameless life, does what is right, and speaks honestly.", "comment": "tn Heb \u201cone who walks blamelessly.\u201d
tn Heb \u201cone who speaks truth in his heart\u201d; or \u201cone who speaks truth [that is] in his heart.\u201d This apparently refers to formulating a truthful statement in one\u2019s mind and then honestly revealing that statement in one\u2019s speech."}, {"pk": 2838830, "translation": "NET", "book": 19, "chapter": 15, "verse": 3, "text": "He does not slander, or do harm to others, or insult his neighbor.", "comment": "sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
tn Heb \u201che does not slander upon his tongue.\u201d For another example of \u05e8\u05b8\u05d2\u05b7\u05dc (ragal, \u201cslander\u201d) see 2 Sam 19:28.
tn Or \u201chis fellow.\u201d
tn Heb \u201cand he does not lift up an insult against one who is near to him.\u201d"}, {"pk": 2838831, "translation": "NET", "book": 19, "chapter": 15, "verse": 4, "text": "He despises a reprobate, but honors the LORD\u2019s loyal followers. He makes firm commitments and does not renege on his promise.", "comment": "tn Heb \u201cthose who fear the Lord.\u201d The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.
tn Heb \u201cdespised in his eyes [is] a rejected [one].\u201d The Hebrew term \u05e0\u05b4\u05de\u05b0\u05d0\u05b8\u05e1 (nim\u2019as, \u201crejected [one]\u201d) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to \u201cthose who fear God\u201d in the following line.
tn Heb \u201che takes an oath to do harm and does not change.\u201d The phrase \u201cto do harm\u201d cannot mean \u201cdo harm to others,\u201d for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to \u201cswear to his own hurt.\u201d For an example of such an oath, see Ruth 1:16\u201317."}, {"pk": 2838832, "translation": "NET", "book": 19, "chapter": 15, "verse": 5, "text": "He does not charge interest when he lends his money. He does not take bribes to testify against the innocent. The one who lives like this will never be upended.", "comment": "tn Heb \u201ca bribe against the innocent he does not take.\u201d For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
tn Heb \u201cdoes these things.\u201d
sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit."}, {"pk": 2838833, "translation": "NET", "book": 19, "chapter": 16, "verse": 1, "text": "Protect me, O God, for I have taken shelter in you.", "comment": "sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
tn The precise meaning of the Hebrew term \u05de\u05b4\u05db\u05b0\u05ea\u05bc\u05b8\u05dd (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as \u201cinscription.\u201d
tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).sn Taken shelter. \u201cTaking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11\u201312; 31:17\u201320; 34:21\u201322)."}, {"pk": 2838834, "translation": "NET", "book": 19, "chapter": 16, "verse": 2, "text": "I say to the LORD, \u201cYou are the Lord, my only source of well-being.\u201d", "comment": "tn Heb \u201cmy good [is] not beyond you.\u201d For the use of the preposition \u05e2\u05b7\u05dc (\u2019al) in the sense of \u201cbeyond,\u201d see BDB 755 s.v. 2."}, {"pk": 2838835, "translation": "NET", "book": 19, "chapter": 16, "verse": 3, "text": "As for God\u2019s chosen people who are in the land, and the leading officials I admired so much \u2014", "comment": "tn Heb \u201cregarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.\u201d The difficult syntax makes the meaning of the verse uncertain. The phrase \u201choly ones\u201d sometimes refers to God\u2019s angelic assembly (see Ps 89:5, 7), but the qualifying clause \u201cwho are in the land\u201d suggests that here it refers to God\u2019s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3)."}, {"pk": 2838836, "translation": "NET", "book": 19, "chapter": 16, "verse": 4, "text": "their troubles multiply, they desire other gods. I will not pour out drink offerings of blood to their gods, nor will I make vows in the name of their gods.", "comment": "tn Heb \u201cand I will not lift up their names upon my lips.\u201d The expression \u201clift up the name\u201d probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on \u201cnames\u201d likely refers to the pagan gods, not the people/leaders. See the preceding note.
tn Heb \u201cI will not pour out their drink offerings of blood.\u201d The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend \u05d0\u05b2\u05d7\u05b5\u05e8 (\u2019akher, \u201canother\u201d) to the plural \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd (\u2019akherim, \u201cother [gods]\u201d) in v. 4, the suffix can be understood as referring to these gods \u2013 \u201cthe drink offerings [made to] them.\u201d The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.
tn Heb \u201ctheir troubles multiply, another, they pay a dowry.\u201d The meaning of the text is unclear. The Hebrew term \u05e2\u05b7\u05e6\u05bc\u05b0\u05d1\u05d5\u05b9\u05ea\u05b8\u05dd (\u2019ats\u00ffvotam, \u201ctroubles\u201d) appears to be a plural form of \u05e2\u05b7\u05e6\u05bc\u05b6\u05d1\u05b6\u05ea (\u2019ats\u00ffvet, \u201cpain, wound\u201d; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to \u05e2\u05b7\u05e6\u05bc\u05b0\u05d1\u05b4\u05d9\u05dd (\u2019ats\u00ffvim, \u201cidols\u201d). \u201cTroubles\u201d may be a wordplay on \u201cidols\u201d or a later alteration designed to emphasize that idolatry leads to trouble. The singular form \u05d0\u05d7\u05e8 (\u201canother\u201d) is syntactically problematic here. Perhaps the form should be emended to a plural \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd (\u2019akherim, \u201cothers\u201d). (The final mem [\u05dd] could have been lost by haplography; note the mem [\u05de] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd (\u2019elohim \u2019akherim, \u201cother gods\u201d). (In Isa 42:8 the singular form \u05d0\u05b7\u05d7\u05b7\u05e8 (\u2019akher, \u201canother\u201d) is used of another god.) The verb \u05de\u05b8\u05d4\u05b7\u05e8 (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root \u05de\u05b8\u05d4\u05b7\u05e8 is in Exod 22:15, where the denominative verb \u05de\u05b8\u05d4\u05b9\u05e8 (mahor, \u201cpurchase [a wife]\u201d) appears; cf. the related noun \u05de\u05b9\u05d4\u05b7\u05e8 (mohar, \u201cbride money, purchase price for a wife\u201d). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, \u201churry (after).\u201d"}, {"pk": 2838837, "translation": "NET", "book": 19, "chapter": 16, "verse": 5, "text": "LORD, you give me stability and prosperity; you make my future secure.", "comment": "tn Heb \u201cO Lord, the portion of my possession and my cup\u201d; or \u201cthe Lord [is] the portion of my possession and my cup.\u201d The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist\u2019s source of security and prosperity.
tc Heb \u201cyou take hold of my lot.\u201d The form \u05ea\u05bc\u05d5\u05b9\u05de\u05b4\u05d9\u05da\u05b0 (tomikh) should be emended to a participle, \u05ea\u05d5\u05b9\u05de\u05b5\u05da\u05b0 (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus \u201cyou make my future secure.\u201d"}, {"pk": 2838838, "translation": "NET", "book": 19, "chapter": 16, "verse": 6, "text": "It is as if I have been given fertile fields or received a beautiful tract of land.", "comment": "tn Heb \u201cmeasuring lines have fallen for me in pleasant [places]; yes, property [or \u201can inheritance\u201d] is beautiful for me.\u201d On the dative use of \u05e2\u05b7\u05dc, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance."}, {"pk": 2838839, "translation": "NET", "book": 19, "chapter": 16, "verse": 7, "text": "I will praise the LORD who guides me; yes, during the night I reflect and learn.", "comment": "tn Or \u201ccounsels, advises.\u201d
tn Heb \u201cbless,\u201d that is, \u201cproclaim as worthy of praise.\u201d
tn Or \u201cbecause.\u201d
tn Heb \u201cyes, [during] nights my kidneys instruct [or \u201ccorrect\u201d] me.\u201d The \u201ckidneys\u201d are viewed here as the seat of the psalmist\u2019s moral character (see Ps 26:2). In the quiet darkness the Lord speaks to his inner being, as it were, and enables him to grow in moral understanding."}, {"pk": 2838840, "translation": "NET", "book": 19, "chapter": 16, "verse": 8, "text": "I constantly trust in the LORD; because he is at my right hand, I will not be upended.", "comment": "tn Heb \u201cI set the Lord before me continually.\u201d This may mean that the psalmist is aware of the Lord\u2019s presence and sensitive to his moral guidance (see v. 7), or that he trusts in the Lord\u2019s protection (see the following line)."}, {"pk": 2838841, "translation": "NET", "book": 19, "chapter": 16, "verse": 9, "text": "So my heart rejoices and I am happy; My life is safe.", "comment": "tn Heb \u201cyes, my flesh dwells securely.\u201d The psalmist\u2019s \u201cflesh\u201d stands by metonymy for his body and, by extension, his physical life.
tn Heb \u201cmy glory is happy.\u201d Some view the Hebrew term \u05db\u05bc\u05b0\u05d1\u05d5\u05b9\u05d3\u05b4\u05d9 (k\u00ffvodiy, \u201cmy glory\u201d) as a metonymy for man\u2019s inner being (see BDB 459 s.v. II \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 5), but it is preferable to emend the form to \u05db\u05bc\u05b0\u05d1\u05b5\u05d3\u05b4\u05d9 (k\u00ffvediy, \u201cmy liver\u201d). Like the heart, the liver is viewed as the seat of one\u2019s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: \u201cher [Anat\u2019s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.\u201d"}, {"pk": 2838842, "translation": "NET", "book": 19, "chapter": 16, "verse": 10, "text": "You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.", "comment": "tn That is, \u201cexperience.\u201d The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.sn According to Peter, the words of Ps 16:8\u201311 are applicable to Jesus (Acts 2:25\u201329). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus\u2019 resurrection from the dead (Acts 2:30\u201333). Paul seems to concur with Peter in this understanding (see Acts 13:35\u201337). For a discussion of the NT application of these verses to Jesus\u2019 resurrection, see R. B. Chisholm, Jr., \u201cA Theology of the Psalms,\u201d A Biblical Theology of the Old Testament, 292-95.
sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth\u2019s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.
tn Or \u201cmy life.\u201d The suffixed form of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing\u201d) is often equivalent to a pronoun in poetic texts.
tn A \u201cfaithful follower\u201d (\u05d7\u05b8\u05e1\u05b4\u05d9\u05d3 [khasid], traditionally rendered \u201choly one\u201d) is one who does what is right in God\u2019s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (\u201cYou will not abandon me to Sheol\u201d) indicates.
tn The Hebrew word \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat, \u201cpit\u201d) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line."}, {"pk": 2838843, "translation": "NET", "book": 19, "chapter": 16, "verse": 11, "text": "You lead me in the path of life; I experience absolute joy in your presence; you always give me sheer delight.", "comment": "tn Heb \u201cabundance of joy [is] with your face.\u201d The plural form of the noun \u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b8\u05d4 (simkhah, \u201cjoy\u201d) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
tn Heb \u201cdelight [is] in your right hand forever.\u201d The plural form of the adjective \u05e0\u05b8\u05e2\u05b4\u05d9\u05dd (na\u2019im, \u201cpleasant, delightful\u201d) may here emphasize the degree of delight experienced (see Job 36:11).
tn Heb \u201ccause me to know\u201d; or \u201ccause me to experience.\u201d
tn This is a metaphorical way of saying, \u201cyou preserve my life.\u201d The phrase \u201cpath of life\u201d stands in contrast to death/Sheol in Prov 2:18\u201319; 5:5\u20136; 15:24."}, {"pk": 2838844, "translation": "NET", "book": 19, "chapter": 17, "verse": 1, "text": "LORD, consider my just cause! Pay attention to my cry for help! Listen to the prayer I sincerely offer!", "comment": "sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
tn Heb \u201chear, Lord, what is just.\u201d
tn Heb \u201cListen to my prayer, [made] without lips of deceit.\u201d"}, {"pk": 2838845, "translation": "NET", "book": 19, "chapter": 17, "verse": 2, "text": "Make a just decision on my behalf! Decide what is right!", "comment": "tn Heb \u201cFrom before you may my justice come out.\u201d The prefixed verbal form \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
tn Heb \u201cMay your eyes look at what is right.\u201d The prefixed verbal form is understood as jussive. (See also the preceding note on the word \u201cbehalf.\u201d)"}, {"pk": 2838846, "translation": "NET", "book": 19, "chapter": 17, "verse": 3, "text": "You have scrutinized my inner motives; you have examined me during the night. You have carefully evaluated me, but you find no sin. I am determined I will say nothing sinful.", "comment": "tn Heb \u201cyou visited [at] night.\u201d
tn Heb \u201cyou tested my heart.\u201d
tc Heb \u201cyou tested me, you do not find, I plan, my mouth will not cross over.\u201d The Hebrew verbal form \u05d6\u05b7\u05de\u05bc\u05b9\u05ea\u05b4\u05d9 (zammotiy) is a Qal perfect, first person singular from the root \u05d6\u05b8\u05de\u05b7\u05dd (zamam, \u201cplan, plan evil\u201d). Some emend the form to a suffixed form of the noun, \u05d6\u05b4\u05de\u05bc\u05b8\u05ea\u05b4\u05d9 (zimmatiy, \u201cmy plan/evil plan\u201d), and take it as the object of the preceding verb \u201cfind.\u201d However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read \u05d6\u05b4\u05de\u05bc\u05d5\u05b9\u05ea (zimmot, \u201cevil plans\u201d). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, \u201cI have decided\u201d (see Jer 4:28). The words \u201cmy mouth will not cross over\u201d (i.e., \u201ctransgress, sin\u201d) can then be taken as a noun clause functioning as the object of the verb."}, {"pk": 2838847, "translation": "NET", "book": 19, "chapter": 17, "verse": 4, "text": "As for the actions of people \u2014 just as you have commanded, I have not followed in the footsteps of violent men.", "comment": "tn Heb \u201cby the word of your lips, I, I have watched the paths of the violent\u201d (i.e., \u201cwatched\u201d in the sense of \u201cwatched for the purpose of avoiding\u201d).
tn Heb \u201cwith regard to the deeds of man[kind].\u201d"}, {"pk": 2838848, "translation": "NET", "book": 19, "chapter": 17, "verse": 5, "text": "I carefully obey your commands; I do not deviate from them.", "comment": "tn Heb \u201cmy steps stay firm in your tracks.\u201d The infinitive absolute functions here as a finite verb (see GKC 347 \u00a7113.gg). God\u2019s \u201ctracks\u201d are his commands, i.e., the moral pathways he has prescribed for the psalmist.
tn Heb \u201cmy footsteps do not stagger.\u201d"}, {"pk": 2838849, "translation": "NET", "book": 19, "chapter": 17, "verse": 6, "text": "I call to you for you will answer me, O God. Listen to me! Hear what I say!", "comment": "tn Heb \u201cTurn your ear toward me.\u201d
tn Heb \u201cmy word.\u201d"}, {"pk": 2838850, "translation": "NET", "book": 19, "chapter": 17, "verse": 7, "text": "Accomplish awesome, faithful deeds, you who powerfully deliver those who look to you for protection from their enemies.", "comment": "tn Heb \u201cSet apart faithful acts.\u201d
tn Heb \u201c[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.\u201d The Lord\u2019s \u201cright hand\u201d here symbolizes his power to protect and deliver.sn Those who look to you for protection from their enemies. \u201cSeeking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11\u201312; 31:17\u201320; 34:21\u201322)."}, {"pk": 2838851, "translation": "NET", "book": 19, "chapter": 17, "verse": 8, "text": "Protect me as you would protect the pupil of your eye! Hide me in the shadow of your wings!", "comment": "sn Your wings. The metaphor compares God to a protective mother bird.
tc Heb \u201cProtect me like the pupil, a daughter of an eye.\u201d The noun \u05d1\u05bc\u05b7\u05ea (bat, \u201cdaughter\u201d) should probably be emended to \u05d1\u05bc\u05b8\u05d1\u05b7\u05ea (bavat, \u201cpupil\u201d). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *\u05d1\u05bc\u05b8\u05d1\u05b8\u05d4."}, {"pk": 2838852, "translation": "NET", "book": 19, "chapter": 17, "verse": 9, "text": "Protect me from the wicked men who attack me, my enemies who crowd around me for the kill.", "comment": "tn Heb \u201cmy enemies, at the risk of life they surround me.\u201d The Hebrew phrase \u05d1\u05bc\u05b0\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (b\u00ffnefesh) sometimes has the nuance \u201cat the risk of [one\u2019s] life\u201d (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).
tn Heb \u201cfrom before\u201d; or \u201cbecause.\u201d In the Hebrew text v. 9 is subordinated to v. 8. The words \u201cprotect me\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cdestroy.\u201d The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him."}, {"pk": 2838853, "translation": "NET", "book": 19, "chapter": 17, "verse": 10, "text": "They are calloused; they speak arrogantly.", "comment": "tn Heb \u201c[with] their mouth they speak with arrogance.\u201d
tn Heb \u201ctheir fat they close.\u201d The Hebrew term \u05d7\u05b5\u05dc\u05b6\u05d1 (khelev, \u201cfat\u201d) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to \u05d7\u05b5\u05dc\u05b6\u05d1 \u05dc\u05b4\u05d1\u05bc\u05b8\u05de\u05d5\u05b9 (khelev libbamo, \u201cfat of their heart[s]; cf. Ps 119:70, \u201ctheir heart is insensitive like fat\u201d). This assumes haplography of the \u05dc\u05d1 (lamed-bet) consonantal sequence."}, {"pk": 2838854, "translation": "NET", "book": 19, "chapter": 17, "verse": 11, "text": "They attack me, now they surround me; they intend to throw me to the ground.", "comment": "tn Heb \u201ctheir eyes they set to bend down in the ground.\u201d
tc Heb \u201cour steps, now they surround me.\u201d The Kethib (consonantal text) has \u201csurround me,\u201d while the Qere (marginal reading) has \u201csurround us,\u201d harmonizing the pronoun to the preceding \u201cour steps.\u201d The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend \u201cour steps\u201d to \u05d0\u05b4\u05e9\u05c1\u05bc\u05b0\u05e8\u05d5\u05bc\u05e0\u05b4\u05d9 (\u2019ish\u00ffruni, \u201cthey attack me\u201d) from the verbal root \u05d0\u05b8\u05e9\u05c1\u05bb\u05e8 (\u2019ashur, \u201cmarch, stride, track\u201d)."}, {"pk": 2838855, "translation": "NET", "book": 19, "chapter": 17, "verse": 12, "text": "He is like a lion that wants to tear its prey to bits, like a young lion crouching in hidden places.", "comment": "tn Heb \u201csitting.\u201d
tn Heb \u201c[that] longs to tear.\u201d
tn Heb \u201chis likeness [is] like a lion.\u201d
tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader."}, {"pk": 2838856, "translation": "NET", "book": 19, "chapter": 17, "verse": 13, "text": "Rise up, LORD! Confront him! Knock him down! Use your sword to rescue me from the wicked man!", "comment": "tn Heb \u201crescue my life from the wicked [one] [by] your sword.\u201d
tn Or \u201cbring him to his knees.\u201d
tn Heb \u201cBe in front of his face.\u201d"}, {"pk": 2838857, "translation": "NET", "book": 19, "chapter": 17, "verse": 14, "text": "LORD, use your power to deliver me from these murderers, from the murderers of this world! They enjoy prosperity; you overwhelm them with the riches they desire. They have many children, and leave their wealth to their offspring.", "comment": "tc Heb \u201cfrom men [by] your hand, Lord.\u201d The translation assumes an emendation (both here and in the following line) of \u05de\u05b4\u05de\u05b0\u05ea\u05b4\u05d9\u05dd (mimtim, \u201cfrom men\u201d) to \u05de\u05b4\u05de\u05b0\u05de\u05b4\u05ea\u05b4\u05d9\u05dd (mimmitim, \u201cfrom those who kill\u201d). For other uses of the plural form of the Hiphil participle of \u05de\u05d5\u05bc\u05ea (mut, \u201cdie\u201d), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah\u2019s life).
tn Heb \u201cfrom men, from [the] world.\u201d On the emendation of \u201cmen\u201d to \u201cmurderers,\u201d see the preceding note on the word \u201cmurderers.\u201d
tn Heb \u201ctheir portion, in life.\u201d
tn Heb \u201cthey are satisfied [with] sons and leave their abundance to their children.\u201d
tn Heb \u201cand [with] your treasures you fill their belly.\u201dsn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God\u2019s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist\u2019s appeal for deliverance. God should rescue him because he is innocent (see vv. 3\u20135) and because the wicked, though blessed abundantly by God, still have the audacity to attack God\u2019s people."}, {"pk": 2838858, "translation": "NET", "book": 19, "chapter": 17, "verse": 15, "text": "As for me, because I am innocent I will see your face; when I awake you will reveal yourself to me.", "comment": "tn Heb \u201cI will be satisfied, when I awake, [with] your form.\u201d The noun \u05ea\u05bc\u05b0\u05de\u05d5\u05bc\u05e0\u05b8\u05d4 (t\u00ffmunah) normally carries the nuance \u201clikeness\u201d or \u201cform.\u201d In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God\u2019s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist\u2019s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.
tn Heb \u201cI, in innocence, I will see your face.\u201d To \u201csee\u201d God\u2019s \u201cface\u201d means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah), not \u05d7\u05b8\u05d6\u05b7\u05d4 (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word \u201cme.\u201d"}, {"pk": 2838859, "translation": "NET", "book": 19, "chapter": 18, "verse": 1, "text": "He said: \u201cI love you, LORD, my source of strength!", "comment": "tn Heb \u201cand from the hand of Saul.\u201d
sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist\u2019s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1\u201351.
tn Heb \u201cspoke.\u201d
tn Heb \u201cin the day,\u201d or \u201cat the time.\u201d
tn Heb \u201chand.\u201d
tn A number of translations (e.g., NASB, NIV, NRSV) assign the words \u201che said\u201d to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory \u201che said\u201d at the beginning of v. 1.
tn The verb \u05e8\u05b8\u05d7\u05b7\u05dd (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, \u201chave compassion.\u201d The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning \u201clove\u201d (see DNWSI 2:1068-69; Jastrow 1467 s.v. \u05e8\u05b8\u05d7\u05b7\u05dd; G. Schmuttermayr, \u201crhm: eine lexikalische Studie,\u201d Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1\u201351, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
tn Heb \u201cmy strength.\u201d \u201cStrength\u201d is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation \u201cmy source of strength.\u201d"}, {"pk": 2838860, "translation": "NET", "book": 19, "chapter": 18, "verse": 2, "text": "The LORD is my high ridge, my stronghold, my deliverer. My God is my rocky summit where I take shelter, my shield, the horn that saves me, and my refuge.", "comment": "sn Take shelter. \u201cTaking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11\u201312; 31:17\u201320; 34:21\u201322).
sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4\u20135; 24:22; 2 Sam 5:9, 17; 23:14.
tn Or \u201cin whom.\u201d
tn Or \u201cmy elevated place.\u201d The parallel version of this psalm in 2 Sam 22:3 adds at this point, \u201cmy refuge, my savior, [you who] save me from violence.\u201d
tn Heb \u201cthe horn of my salvation\u201d; or \u201cmy saving horn.\u201dsn Though some see \u201chorn\u201d as referring to a horn-shaped peak of a hill, or to the \u201chorns\u201d of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cexalt the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, \u201cEl the Warrior,\u201d HTR 60 (1967): 422-25, and R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory."}, {"pk": 2838861, "translation": "NET", "book": 19, "chapter": 18, "verse": 3, "text": "I called to the LORD, who is worthy of praise, and I was delivered from my enemies.", "comment": "tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.
tn Heb \u201cworthy of praise, I cried out [to] the Lord.\u201d Some take \u05de\u05b0\u05d4\u05bb\u05dc\u05bc\u05b8\u05dc (m\u00ffhullal, \u201cworthy of praise\u201d) with what precedes and translate, \u201cthe praiseworthy one,\u201d or \u201cpraiseworthy.\u201d However, the various epithets in vv. 1\u20132 have the first person pronominal suffix, unlike \u05de\u05b0\u05d4\u05bb\u05dc\u05bc\u05b8\u05dc. If one follows the traditional verse division and takes \u05de\u05b0\u05d4\u05bb\u05dc\u05bc\u05b8\u05dc with what follows, it is best understood as substantival and as appositional to \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah): \u201c[to the] praiseworthy one I cried out, [to the] Lord.\u201d"}, {"pk": 2838862, "translation": "NET", "book": 19, "chapter": 18, "verse": 4, "text": "The waves of death engulfed me, the currents of chaos overwhelmed me.", "comment": "tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb \u05d1\u05bc\u05b8\u05e2\u05b7\u05ea (ba\u2019at) sometimes by metonymy carries the nuance \u201cfrighten,\u201d but the parallelism (see \u201cengulfed\u201d) favors the meaning \u201coverwhelm\u201d here.
tc Ps 18:4 reads \u201cropes,\u201d while 2 Sam 22:5 reads \u201cwaves.\u201d The reading of the psalm has been influenced by the next verse (note \u201cropes of Sheol\u201d) and perhaps also by Ps 116:3 (where \u201cropes of death\u201d appears, as here, with the verb \u05d0\u05b8\u05e4\u05b7\u05e3, \u2019afaf). However, the parallelism of v. 4 (note \u201ccurrents\u201d in the next line) favors the reading \u201cwaves.\u201d While the verb \u05d0\u05b8\u05e4\u05b7\u05e3 is used with \u201cropes\u201d as subject in Ps 116:3, it can also be used with engulfing \u201cwaters\u201d as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.
tn The Hebrew noun \u05e0\u05b7\u05d7\u05b7\u05dc (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15\u201316).
tn The noun \u05d1\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc (v\u00ffliyya\u2019al) is used here as an epithet for death. Elsewhere it is a common noun meaning \u201cwickedness, uselessness.\u201d It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase \u201cman/son of wickedness\u201d refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God\u2019s chosen servant."}, {"pk": 2838863, "translation": "NET", "book": 19, "chapter": 18, "verse": 5, "text": "The ropes of Sheol tightened around me, the snares of death trapped me.", "comment": "tn Heb \u201csurrounded me.\u201d
tn Heb \u201cconfronted me.\u201d"}, {"pk": 2838864, "translation": "NET", "book": 19, "chapter": 18, "verse": 6, "text": "In my distress I called to the LORD; I cried out to my God. From his heavenly temple he heard my voice; he listened to my cry for help.", "comment": "tc Heb \u201cand my cry for help before him came into his ears.\u201d 2 Sam 22:7 has a shorter reading, \u201cmy cry for help, in his ears.\u201d It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) \u201cmy cry for help came before him,\u201d (2) \u201cmy cry for help came into his ears.\u201d See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
tn Heb \u201cfrom his temple.\u201d Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects."}, {"pk": 2838865, "translation": "NET", "book": 19, "chapter": 18, "verse": 7, "text": "The earth heaved and shook; the roots of the mountains trembled; they heaved because he was angry.", "comment": "tn 2 Sam 22:8 has \u201cheavens\u201d which forms a merism with \u201cearth\u201d in the preceding line. The \u201cfoundations of the heavens\u201d would be the mountains. However, the reading \u201cfoundations of the mountains\u201d has a parallel in Deut 32:22.
tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (\u05d5) consecutive in the verse.
sn The earth heaved and shook. The imagery pictures an earthquake in which the earth\u2019s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 160-62."}, {"pk": 2838866, "translation": "NET", "book": 19, "chapter": 18, "verse": 8, "text": "Smoke ascended from his nose; fire devoured as it came from his mouth; he hurled down fiery coals.", "comment": "tn Or \u201cin his anger.\u201d The noun \u05d0\u05b7\u05e3 (\u2019af) can carry the abstract meaning \u201canger,\u201d but the parallelism (note \u201cfrom his mouth\u201d) suggests the more concrete meaning \u201cnose\u201d here. See also v. 15, \u201cthe powerful breath of your nose.\u201d
tn Heb \u201cwithin\u201d; or \u201c[from] within.\u201d For a discussion of the use of the preposition -\u05d1\u05bc\u05b0 (b\u00ff) here, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
tn Heb \u201cfire from his mouth devoured.\u201d In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
tn Heb \u201ccoals burned from him.\u201d Perhaps the psalmist pictures God\u2019s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4)."}, {"pk": 2838867, "translation": "NET", "book": 19, "chapter": 18, "verse": 9, "text": "He made the sky sink as he descended; a thick cloud was under his feet.", "comment": "tn The Hebrew verb \u05e0\u05b8\u05d8\u05b8\u05d4 (natah) can carry the sense \u201c[cause to] bend, bow down.\u201d For example, Gen 49:15 pictures Issachar as a donkey that \u201cbends\u201d its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm."}, {"pk": 2838868, "translation": "NET", "book": 19, "chapter": 18, "verse": 10, "text": "He mounted a winged angel and flew; he glided on the wings of the wind.", "comment": "tn Or \u201crode upon.\u201d
sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, \u201c\u2018Rider of the Clouds\u2019 and \u2018Gatherer of the Clouds\u2019,\u201d JANESCU 5 (1973): 422-24.
tn Heb \u201ca cherub.\u201d Because of the typical associations of the word \u201ccherub\u201d in English with chubby winged babies, the term has been rendered \u201cwinged angel\u201d in the translation.sn Winged angel (Heb \u201ccherub\u201d). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24\u201327; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22\u201328 (the \u201cliving creatures\u201d mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line of the psalm).
tc 2 Sam 22:11 reads \u201cappeared\u201d (from \u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah); the relatively rare verb \u05d3\u05b8\u05d0\u05b8\u05d4 (da\u2019ah, \u201cglide\u201d) is more difficult and probably the original reading here in Ps 18."}, {"pk": 2838869, "translation": "NET", "book": 19, "chapter": 18, "verse": 11, "text": "He shrouded himself in darkness, in thick rain clouds.", "comment": "tc Heb \u201che made darkness his hiding place around him, his covering.\u201d 2 Sam 22:12 reads, \u201che made darkness around him coverings,\u201d omitting \u201chis hiding place\u201d and pluralizing \u201ccovering.\u201d Ps 18:11 may include a conflation of synonyms (\u201chis hiding place\u201d and \u201chis covering\u201d) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: \u05e1\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9 \u05e1\u05b0\u05d1\u05b4\u05d9\u05d1\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 \u05e1\u05bb\u05db\u05bc\u05b8\u05ea\u05d5\u05b9 (sitro s\u00ffvivotayv sukkato).
tc Heb \u201cdarkness of water, clouds of clouds.\u201d The noun \u201cdarkness\u201d (\u05d7\u05b6\u05e9\u05c1\u05b0\u05db\u05b7\u05ea, kheshkhat) is probably a corruption of an original reading \u05d7\u05e9\u05c1\u05e8\u05ea, a form that is preserved in 2 Sam 22:12. The latter is a construct form of \u05d7\u05b7\u05e9\u05c1\u05b0\u05e8\u05b8\u05d4 (khashrah, \u201csieve\u201d) which occurs only here in the OT. A cognate Ugaritic noun means \u201csieve,\u201d and a related verb \u05d7\u05b8\u05e9\u05c1\u05b7\u05e8 (khashar, \u201cto sift\u201d) is attested in postbiblical Hebrew and Aramaic. The phrase \u05d7\u05b7\u05e9\u05c1\u05b0\u05e8\u05b7\u05ea \u05de\u05b7\u05d9\u05b4\u05dd (khashrat mayim) means literally \u201ca sieve of water.\u201d It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33)."}, {"pk": 2838870, "translation": "NET", "book": 19, "chapter": 18, "verse": 12, "text": "From the brightness in front of him came hail and fiery coals.", "comment": "tc Heb \u201cfrom the brightness in front of him his clouds came, hail and coals of fire.\u201d 2 Sam 22:13 reads, \u201cfrom the brightness in front of him burned coals of fire.\u201d The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: \u05de\u05e0\u05d2\u05d4 \u05e0\u05d2\u05d3\u05d5 \u05e2\u05d1\u05e8\u05d5 \u05d1\u05e8\u05d3 \u05d5\u05d2\u05d7\u05dc\u05d9 \u05d0\u05e9\u05c1, \u201cfrom the brightness in front of him came hail and coals of fire\u201d (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs \u05e2\u05b8\u05d1\u05b8\u05e8\u05d5\u05bc (\u2019avaru; Ps 18:12) and \u05d1\u05bc\u05b8\u05e2\u05b2\u05e8\u05d5\u05bc (ba\u2019aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun \u05e2\u05b8\u05d1\u05b8\u05d9\u05d5 (\u2019avayv, \u201chis clouds,\u201d Ps 18:12) may be virtually dittographic (note the following \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc, \u2019avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding \u05d1\u05bc\u05b8\u05e2\u05b2\u05e8\u05d5\u05bc, which might have originally read \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc). The noun \u05d1\u05bc\u05b8\u05e8\u05b8\u05d3 (barad, \u201chail,\u201d Ps 18:12) may be virtually dittographic (note the preceding \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding \u05d1\u05bc\u05b8\u05e2\u05b2\u05e8\u05d5\u05bc, which might have originally read \u05e2\u05b8\u05d1\u05b0\u05e8\u05d5\u05bc). For a fuller discussion of the text and its problems, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 74-76."}, {"pk": 2838871, "translation": "NET", "book": 19, "chapter": 18, "verse": 13, "text": "The LORD thundered in the sky; the sovereign One shouted.", "comment": "sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
tn Heb \u201cthe Most High.\u201d This divine title (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
tn 2 Sam 22:14 has \u201cfrom.\u201d
tc The text of Ps 18:13 adds at this point, \u201chail and coals of fire.\u201d These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.tn Heb \u201coffered his voice.\u201d In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (\u05d5) consecutive in the preceding line."}, {"pk": 2838872, "translation": "NET", "book": 19, "chapter": 18, "verse": 14, "text": "He shot his arrows and scattered them, many lightning bolts and routed them.", "comment": "tn 2 Sam 22:15 omits the pronominal suffix (\u201chis\u201d).
tn The pronominal suffixes on the verbs \u201cscattered\u201d and \u201crouted\u201d (see the next line) refer to the psalmist\u2019s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate \u201cshot them far and wide\u201d and \u201cmade them move noisily,\u201d respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs \u05e4\u05d5\u05bc\u05e5 (puts, \u201cscatter\u201d) and \u05d4\u05b8\u05de\u05b7\u05dd (hamam, \u201crout\u201d) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
tn Heb \u201clightning bolts, many.\u201d 2 Sam 22:15 has simply \u201clightning\u201d (\u05d1\u05bc\u05b8\u05e8\u05b8\u05e7, baraq). The identity of the word \u05e8\u05b8\u05d1 (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb \u05e8\u05b8\u05d1\u05b7\u05d1 (ravav, \u201cto shoot\u201d), perhaps attested in Gen 49:23 as well. In this case one might translate, \u201che shot lightning bolts and routed them.\u201d Other options include (2) understanding \u05e8\u05b8\u05d1 (rav) as an adverbial use of the adjective, \u201clightning bolts in abundance,\u201d or (3) emending the form to \u05e8\u05b7\u05d1\u05bc\u05d5\u05bc (rabbu), from \u05e8\u05b8\u05d1\u05b7\u05d1 (ravav, \u201cbe many\u201d) or to \u05e8\u05b8\u05d1\u05d5\u05bc (ravu), from \u05e8\u05b8\u05d1\u05b8\u05d4 (ravah, \u201cbe many\u201d) \u2013 both a haplography of the vav (\u05d5); note the initial vav on the immediately following form \u2013 and translating \u201clightning bolts were in abundance.\u201dsn Arrows and lightning bolts are associated in other texts (see Pss 77:17\u201318; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d [Th.D. diss., Dallas Theological Seminary, 1983], 187)."}, {"pk": 2838873, "translation": "NET", "book": 19, "chapter": 18, "verse": 15, "text": "The depths of the sea were exposed; the inner regions of the world were uncovered by your battle cry, LORD, by the powerful breath from your nose.", "comment": "tn Heb \u201cfrom.\u201d The preposition has a causal sense here.
tn Or \u201cchannels.\u201d
tn The noun is derived from the verb \u05d2\u05bc\u05b8\u05e2\u05b7\u05e8 (ga\u2019ar), which is often understood to mean \u201crebuke.\u201d In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior\u2019s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
tc Ps 18:15 reads \u201cwater\u201d (cf. Ps 42:1); \u201csea\u201d is the reading of 2 Sam 22:16.
tn 2 Sam 22:16 reads \u201cby the battle cry of the Lord, by the blast of the breath of his nose.\u201d The phrase \u201cblast of the breath\u201d (Heb \u201cbreath of breath\u201d) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, \u201cPairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,\u201d Semitics 2 (1971): 17-81.
tn Or \u201cfoundations.\u201d"}, {"pk": 2838874, "translation": "NET", "book": 19, "chapter": 18, "verse": 16, "text": "He reached down from above and took hold of me; he pulled me from the surging water.", "comment": "tn Heb \u201cstretched.\u201d Perhaps \u201chis hand\u201d should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
tn Heb \u201cmighty waters.\u201d The waters of the sea symbolize the psalmist\u2019s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7)."}, {"pk": 2838875, "translation": "NET", "book": 19, "chapter": 18, "verse": 17, "text": "He rescued me from my strong enemy, from those who hate me, for they were too strong for me.", "comment": "tn The singular refers either to personified death or collectively to the psalmist\u2019s enemies. The following line, which refers to \u201cthose [plural] who hate me,\u201d favors the latter."}, {"pk": 2838876, "translation": "NET", "book": 19, "chapter": 18, "verse": 18, "text": "They confronted me in my day of calamity, but the LORD helped me.", "comment": "tn Heb \u201cbecame my support.\u201d
tn The same verb is translated \u201ctrapped\u201d in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect."}, {"pk": 2838877, "translation": "NET", "book": 19, "chapter": 18, "verse": 19, "text": "He brought me out into a wide open place; he delivered me because he was pleased with me.", "comment": "tn Or \u201cdelighted in me.\u201d"}, {"pk": 2838878, "translation": "NET", "book": 19, "chapter": 18, "verse": 20, "text": "The LORD repaid me for my godly deeds; he rewarded my blameless behavior.", "comment": "tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
tn Heb \u201caccording to my righteousness.\u201d As vv. 22\u201324 make clear, the psalmist refers here to his unwavering obedience to God\u2019s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.
tn Heb \u201caccording to the purity of my hands he repaid to me.\u201d \u201cHands\u201d suggest activity and behavior."}, {"pk": 2838879, "translation": "NET", "book": 19, "chapter": 18, "verse": 21, "text": "For I have obeyed the LORD\u2019s commands; I have not rebelled against my God.", "comment": "tn Heb \u201cfor I have kept the ways of the Lord.\u201d The phrase \u201cways of the Lord\u201d refers here to the \u201cconduct required\u201d by the Lord. In Ps 25 the Lord\u2019s \u201cways\u201d are associated with his covenantal demands (see vv. 4, 9\u201310). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.
tn Heb \u201cI have not acted wickedly from my God.\u201d The statement is elliptical; the idea is, \u201cI have not acted wickedly and, in so doing, departed from my God.\u201d"}, {"pk": 2838880, "translation": "NET", "book": 19, "chapter": 18, "verse": 22, "text": "For I am aware of all his regulations, and I do not reject his rules.", "comment": "tn Heb \u201cfor all his regulations [are] before me.\u201d The Hebrew term \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd (mishpatim, \u201cregulations\u201d) refers to God\u2019s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18\u201320). See also Pss 19:9 (cf. vv. 7\u20138); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.
tn Heb \u201cand his rules I do not turn aside from me.\u201d 2 Sam 22:23 reads, \u201cand his rules, I do not turn aside from it.\u201d The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God\u2019s commands. The Lord\u2019s \u201crules\u201d are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18\u201320)."}, {"pk": 2838881, "translation": "NET", "book": 19, "chapter": 18, "verse": 23, "text": "I was innocent before him, and kept myself from sinning.", "comment": "tn Heb \u201cfrom my sin,\u201d that is, from making it my own in any way.sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God\u2019s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101)."}, {"pk": 2838882, "translation": "NET", "book": 19, "chapter": 18, "verse": 24, "text": "The LORD rewarded me for my godly deeds; he took notice of my blameless behavior.", "comment": "tn Heb \u201caccording to the purity of my hands before his eyes.\u201d 2 Sam 22:25 reads \u201caccording to my purity before his eyes.\u201d The verbal repetition (compare vv. 20 and 24) sets off vv. 20\u201324 as a distinct sub-unit within the psalm.
tn Heb \u201caccording to my righteousness.\u201d"}, {"pk": 2838883, "translation": "NET", "book": 19, "chapter": 18, "verse": 25, "text": "You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.", "comment": "tn The imperfect verbal forms in vv. 25\u201329 draw attention to God\u2019s characteristic actions. Based on his experience, the psalmist generalizes about God\u2019s just dealings with people (vv. 25\u201327) and about the way in which God typically empowers him on the battlefield (vv. 28\u201329). The Hitpael stem is used in vv. 26\u201327 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 \u00a754.e.
tn Heb \u201ca man of innocence.\u201d
tn Or \u201cinnocent.\u201d
tn Or \u201cto a faithful follower.\u201d A \u201cfaithful follower\u201d (\u05d7\u05b8\u05e1\u05b4\u05d9\u05d3, khasid) is one who does what is right in God\u2019s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10)."}, {"pk": 2838884, "translation": "NET", "book": 19, "chapter": 18, "verse": 26, "text": "You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.", "comment": "tn The adjective \u05e2\u05b4\u05e7\u05bc\u05b5\u05e9\u05c1 (\u2019iqqesh) has the basic nuance \u201ctwisted, crooked,\u201d and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).sn Verses 25-26 affirm God\u2019s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, \u201cDoes God Deceive?\u201d BSac 155 (1998): 11-28.
tn The Hebrew verb \u05e4\u05b8\u05ea\u05b7\u05dc (patal) is used in only three other texts. In Gen 30:8 it means literally \u201cto wrestle,\u201d or \u201cto twist.\u201d In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
tn Or \u201cblameless.\u201d"}, {"pk": 2838885, "translation": "NET", "book": 19, "chapter": 18, "verse": 27, "text": "For you deliver oppressed people, but you bring down those who have a proud look.", "comment": "tn Heb \u201cbut proud eyes you bring low.\u201d 2 Sam 22:28 reads, \u201cyour eyes [are] upon the proud, [whom] you bring low.\u201d
tn Or perhaps, \u201chumble\u201d (note the contrast with those who are proud)."}, {"pk": 2838886, "translation": "NET", "book": 19, "chapter": 18, "verse": 28, "text": "Indeed, you are my lamp, LORD. My God illuminates the darkness around me.", "comment": "tn Or \u201cfor.\u201d The translation assumes that \u05db\u05bc\u05b4\u05d9 (ki)is asseverative here.
tn Heb \u201cmy darkness.\u201d
tn 2 Sam 22:29 repeats the name \u201cLord.\u201d
tn Ps 18:28 reads literally, \u201cyou light my lamp, Lord.\u201d 2 Sam 22:29 has, \u201cyou are my lamp, Lord.\u201d The Ps 18 reading may preserve two variants, \u05e0\u05b5\u05e8\u05b4\u05d9 (neriy, \u201cmy lamp\u201d) and \u05d0\u05d5\u05b9\u05e8\u05b4\u05d9 (\u2019oriy, \u201cmy light\u201d), cf. Ps 27:1. The verb \u05ea\u05bc\u05b8\u05d0\u05b4\u05d9\u05e8 (ta\u2019ir, \u201cyou light\u201d) in Ps 18:28 would, in this case, be a corruption of the latter. See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 150, n. 64. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist\u2019s source of life. For other examples of \u201clamp\u201d used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of \u201clight\u201d as a symbol for life, see Job 3:20; 33:30; Ps 56:13."}, {"pk": 2838887, "translation": "NET", "book": 19, "chapter": 18, "verse": 29, "text": "Indeed, with your help I can charge against an army; by my God\u2019s power I can jump over a wall.", "comment": "tn Heb \u201cand by my God.\u201d
tn Or \u201cfor.\u201d The translation assumes that \u05db\u05bc\u05b4\u05d9 (ki) is asseverative here.
tn Heb \u201cby you.\u201d
tn Heb \u201cI will run.\u201d The imperfect verbal forms in v. 29 indicate the subject\u2019s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb \u05e8\u05d5\u05bc\u05e5 (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, \u201cI put to flight [Heb \u201ccause to run\u201d] an army.\u201d
tn More specifically, the noun \u05d2\u05bc\u05b0\u05d3\u05d5\u05bc\u05d3 (g\u00ffdud) refers to a raiding party or to a contingent of troops.sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 228.
sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority."}, {"pk": 2838888, "translation": "NET", "book": 19, "chapter": 18, "verse": 30, "text": "The one true God acts in a faithful manner; the LORD\u2019s promise is reliable; he is a shield to all who take shelter in him.", "comment": "tn Heb \u201c[As for] the God, his way is blameless.\u201d The term \u05d4\u05b8\u05d0\u05b5\u05dc (ha\u2019el, \u201cthe God\u201d) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on \u201cway.\u201d The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God\u2019s \u201cway\u201d in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11\u201312, 14]; 103:7; 138:5; 145:17).
sn The Lord\u2019s promise. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.
tn Heb \u201cthe word of the Lord is purified.\u201d The Lord\u2019s \u201cword\u201d probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5\u20137 and 138:2\u20133. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4\u20135, 10\u201312; 30:8; 2 Sam 5:19). The Lord\u2019s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6.
sn Take shelter. See the note on the word \u201cshelter\u201d in v. 2."}, {"pk": 2838889, "translation": "NET", "book": 19, "chapter": 18, "verse": 31, "text": "Indeed, who is God besides the LORD? Who is a protector besides our God?", "comment": "tn Heb \u201crocky cliff,\u201d which is a metaphor of divine protection. See v. 2, where the Hebrew term \u05e6\u05d5\u05bc\u05e8 (tsur) is translated \u201crocky summit.\u201d
tn Or \u201cfor.\u201d
tn The rhetorical questions anticipate the answer, \u201cNo one.\u201d In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb \u201crocky cliff,\u201d \u05e6\u05d5\u05bc\u05e8, tsur) in Deut 32:4, 15, 17\u201318, 30."}, {"pk": 2838890, "translation": "NET", "book": 19, "chapter": 18, "verse": 32, "text": "The one true God gives me strength; he removes the obstacles in my way.", "comment": "tn 2 Sam 22:33 reads, \u201cthe God is my strong refuge.\u201dsn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).
tn Heb \u201cthe God.\u201d The prefixed article emphasizes the Lord\u2019s distinctiveness as the one true God (cf. Deut 33:26). See v. 30.
tn Heb \u201cis the one who clothes.\u201d For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32\u201334; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.
tn Heb \u201che made my path smooth.\u201d The Hebrew term \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (tamim, \u201csmooth\u201d) usually carries a moral or ethical connotation, \u201cblameless, innocent.\u201d However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist\u2019s ability to charge into battle without tripping (see vv. 33, 36).
tn The prefixed verbal form with vav (\u05d5) consecutive here carries along the generalizing force of the preceding participle."}, {"pk": 2838891, "translation": "NET", "book": 19, "chapter": 18, "verse": 33, "text": "He gives me the agility of a deer; he enables me to negotiate the rugged terrain.", "comment": "tn Heb \u201cand on my high places he makes me walk.\u201d The imperfect verbal form emphasizes God\u2019s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.sn Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
tn Heb \u201c[the one who] makes my feet like [those of ] a deer.\u201d"}, {"pk": 2838892, "translation": "NET", "book": 19, "chapter": 18, "verse": 34, "text": "He trains my hands for battle; my arms can bend even the strongest bow.", "comment": "tn Heb \u201cand a bow of bronze is bent by my arms\u201d; or \u201cmy arms bend a bow of bronze.\u201d The verb \u05e0\u05b8\u05d7\u05b7\u05ea (nakhat) apparently means \u201cpull back, bend\u201d here (see HALOT 692 s.v. \u05e0\u05d7\u05ea). The third feminine singular verbal form appears to agree with the feminine singular noun \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea (qeshet, \u201cbow\u201d). In this case the verb must be taken as Niphal (passive). However, it is possible that \u201cmy arms\u201d is the subject of the verb and \u201cbow\u201d the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 \u00a7145.k.sn The strongest bow (Heb \u201cbow of bronze\u201d) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265."}, {"pk": 2838893, "translation": "NET", "book": 19, "chapter": 18, "verse": 35, "text": "You give me your protective shield; your right hand supports me; your willingness to help enables me to prevail.", "comment": "tn Heb \u201cand you give to me the shield of your deliverance.\u201dsn You give me your protective shield. Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
tn The MT of Ps 18:35 appears to read, \u201cyour condescension,\u201d apparently referring to God\u2019s willingness to intervene (cf. NIV \u201cyou stoop down\u201d). However, the noun \u05e2\u05b2\u05e0\u05b8\u05d5\u05b8\u05d4 (\u2019anavah) elsewhere means \u201chumility\u201d and is used only here of God. The form \u05e2\u05b7\u05e0\u05b0\u05d5\u05b7\u05ea\u05b0\u05da\u05b8 (\u2019anvat\u00ffkha) may be a fully written form of the suffixed infinitive construct of \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201cto answer\u201d; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God\u2019s willingness to answer his prayer; one might translate, \u201cyour favorable response.\u201d
tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe\u2019s eye may have jumped from the vav (\u05d5) prefixed to \u201cyour right hand\u201d to the vav prefixed to the following \u201cand your answer,\u201d causing the copyist to omit by accident the intervening words (\u201cyour right hand supports me and\u201d).
tn Heb \u201cmakes me great.\u201d"}, {"pk": 2838894, "translation": "NET", "book": 19, "chapter": 18, "verse": 36, "text": "You widen my path; my feet do not slip.", "comment": "tn Heb \u201clower legs.\u201d On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means \u201clower leg.\u201d
tn Heb \u201cyou make wide my step under me.\u201d \u201cStep\u201d probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, \u201cyou widen my stride.\u201d This would suggest that God gives the psalmist the capacity to run quickly."}, {"pk": 2838895, "translation": "NET", "book": 19, "chapter": 18, "verse": 37, "text": "I chase my enemies and catch them; I do not turn back until I wipe them out.", "comment": "tn 2 Sam 22:38 reads \u201cdestroy.\u201d"}, {"pk": 2838896, "translation": "NET", "book": 19, "chapter": 18, "verse": 38, "text": "I beat them to death; they fall at my feet.", "comment": "tn Heb \u201cuntil they are unable to rise.\u201d 2 Sam 22:39 reads, \u201cuntil they do not rise.\u201d
tn Or \u201csmash them.\u201d 2 Sam 22:39 reads, \u201cand I wiped them out and smashed them.\u201d
sn They fall at my feet. For ancient Near Eastern parallels, see O. Keel, The Symbolism of the Biblical World, 294-97."}, {"pk": 2838897, "translation": "NET", "book": 19, "chapter": 18, "verse": 39, "text": "You give me strength for battle; you make my foes kneel before me.", "comment": "tn Heb \u201cclothed me.\u201d See v. 32.
tn Heb \u201cyou make those who rise against me kneel beneath me.\u201dsn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 268."}, {"pk": 2838898, "translation": "NET", "book": 19, "chapter": 18, "verse": 40, "text": "You make my enemies retreat; I destroy those who hate me.", "comment": "tn Heb \u201cand [as for] my enemies, you give to me [the] back [or \u201cneck\u201d].\u201d The idiom \u201cgive [the] back\u201d means \u201cto cause [one] to turn the back and run away.\u201d Cf. Exod 23:27.
sn Those who hate me. See v. 17, where it is the Lord who delivered the psalmist from those who hated him."}, {"pk": 2838899, "translation": "NET", "book": 19, "chapter": 18, "verse": 41, "text": "They cry out, but there is no one to help them; they cry out to the LORD, but he does not answer them.", "comment": "tn Heb \u201cbut there is no deliverer.\u201d
tn Heb \u201cto the Lord.\u201d The words \u201cthey cry out\u201d are supplied in the translation because they are understood by ellipsis (see the preceding line).sn They cry out. This reference to the psalmist\u2019s enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 271."}, {"pk": 2838900, "translation": "NET", "book": 19, "chapter": 18, "verse": 42, "text": "I grind them as fine windblown dust; I beat them underfoot like clay in the streets.", "comment": "tn Heb \u201cI pulverize them like dust upon the face of the wind.\u201d The phrase \u201cupon the face of\u201d here means \u201cbefore.\u201d 2 Sam 22:43 reads, \u201clike dust of the earth.\u201d
tn Or \u201cmud.\u201d
tc Ps 18:42 reads, \u201cI empty them out\u201d (Hiphil of \u05e8\u05d9\u05e7), while 2 Sam 22:43 reads, \u201cI crush them, I stomp on them\u201d (juxtaposing the synonyms \u05d3\u05e7\u05e7 and \u05e8\u05e7\u05e2). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; \u201cempty out\u201d does not form as good a parallel with \u201cgrind, pulverize\u201d in the parallel line."}, {"pk": 2838901, "translation": "NET", "book": 19, "chapter": 18, "verse": 43, "text": "You rescue me from a hostile army; you make me a leader of nations; people over whom I had no authority are now my subjects.", "comment": "tn Heb \u201ca people whom I did not know serve me.\u201d In this context \u201cknow\u201d (\u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019) probably refers to formal recognition by treaty. People who were once not under the psalmist\u2019s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44\u201345). The language may recall the events recorded in 2 Sam 8:9\u201310 and 10:19.
tn 2 Sam 22:44 reads, \u201cyou keep me.\u201d
tn Heb \u201cfrom the strivings of a people.\u201d In this context the Hebrew term \u05e8\u05b4\u05d9\u05d1 (riv, \u201cstriving\u201d) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and \u05e2\u05b8\u05dd (\u2019am, \u201cpeople\u201d) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I \u05e2\u05b7\u05dd, \u05e2\u05b8\u05dd 2.d). Some understand the phrase as referring to attacks by the psalmist\u2019s own countrymen, the \u201cnation\u201d being Israel. However, foreign enemies appear to be in view; note the reference to \u201cnations\u201d in the following line."}, {"pk": 2838902, "translation": "NET", "book": 19, "chapter": 18, "verse": 44, "text": "When they hear of my exploits, they submit to me. Foreigners are powerless before me;", "comment": "tn For the meaning \u201cbe weak, powerless\u201d for \u05db\u05bc\u05b8\u05d7\u05b7\u05e9\u05c1 (kakhash), see Ps 109:24. The next line (see v. 45a), in which \u201cforeigners\u201d are also mentioned, favors this interpretation. Another option is to translate \u201ccower in fear\u201d (see Deut 33:29; Pss 66:3; 81:15; cf. NIV \u201ccringe\u201d; NRSV \u201ccame cringing\u201d).
tn Heb \u201cat a report of an ear they submit to me.\u201d The report of the psalmist\u2019s exploits is so impressive that those who hear it submit to his rulership without putting up a fight."}, {"pk": 2838903, "translation": "NET", "book": 19, "chapter": 18, "verse": 45, "text": "foreigners lose their courage; they shake with fear as they leave their strongholds.", "comment": "tn Heb \u201ctheir prisons.\u201d The besieged cities of the foreigners are compared to prisons.
tn The meaning of \u05d7\u05b8\u05e8\u05b7\u05d2 (kharag, \u201cshake\u201d) is established on the basis of cognates in Arabic and Aramaic. 2 Sam 22:46 reads \u05d7\u05b8\u05d2\u05b7\u05e8 (khagar), which might mean here, \u201c[they] come limping\u201d (on the basis of a cognate in postbiblical Hebrew). The normal meaning for \u05d7\u05b8\u05d2\u05b7\u05e8 (\u201cgird\u201d) makes little sense here.
tn Heb \u201cwither, wear out.\u201d
tn Heb \u201cfrom.\u201d"}, {"pk": 2838904, "translation": "NET", "book": 19, "chapter": 18, "verse": 46, "text": "The LORD is alive! My protector is praiseworthy! The God who delivers me is exalted as king!", "comment": "tn The words \u201cas king\u201d are supplied in the translation for clarification. Elsewhere in the psalms the verb \u05e8\u05d5\u05bc\u05dd (rum, \u201cbe exalted\u201d), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
tn Elsewhere the construction \u05d7\u05b7\u05d9\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (khay-y\u00ffhvah) is used exclusively as an oath formula, \u201cas surely as the Lord lives,\u201d but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord\u2019s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.
tn Heb \u201cmy rocky cliff,\u201d which is a metaphor for protection. See similar phrases in vv. 2, 31.
tn Or \u201cblessed [i.e., praised] be.\u201d
tn Heb \u201cthe God of my deliverance.\u201d 2 Sam 22:48 reads, \u201cthe God of the rocky cliff of my deliverance.\u201d"}, {"pk": 2838905, "translation": "NET", "book": 19, "chapter": 18, "verse": 47, "text": "The one true God completely vindicates me; he makes nations submit to me.", "comment": "tn Heb \u201cis the one who grants vengeance to me.\u201d The plural form of the noun indicates degree here, suggesting complete vengeance or vindication.sn Completely vindicates me. In the ancient Near East military victory was sometimes viewed as a sign that one\u2019s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32\u201333, 36.
tn Heb \u201che subdues nations beneath me.\u201d On the meaning of the verb \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (davar, \u201csubdue,\u201d a homonym of \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8, davar, \u201cspeak\u201d), see HALOT 209-10 s.v. I \u05d3\u05d1\u05e8. See also Ps 47:3 and 2 Chr 22:10. 2 Sam 22:48 reads \u201cand [is the one who] brings down nations beneath me.\u201d
tn Heb \u201cthe God.\u201d See v. 32."}, {"pk": 2838906, "translation": "NET", "book": 19, "chapter": 18, "verse": 48, "text": "He delivers me from my enemies; you snatch me away from those who attack me; you rescue me from violent men.", "comment": "tn Heb \u201clifts me up.\u201d In light of the preceding and following references to deliverance, the verb \u05e8\u05d5\u05dd probably here refers to being rescued from danger (see Ps 9:13). However, it could mean \u201cexalt, elevate\u201d here, indicating that the Lord has given the psalmist victory over his enemies and forced them to acknowledge the psalmist\u2019s superiority (cf. NIV, NRSV).
tn Heb \u201cfrom those who rise against me.\u201d
tn Heb \u201c[the one who] delivers me.\u201d 2 Sam 22:49 reads \u201cand [the one who] brings me out.\u201d"}, {"pk": 2838907, "translation": "NET", "book": 19, "chapter": 18, "verse": 49, "text": "So I will give you thanks before the nations, O LORD! I will sing praises to you!", "comment": "sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally the Davidic king was to testify to the nations of God\u2019s greatness. See J. H. Eaton, Kingship and the Psalms (SBT), 182-85.
tn Heb \u201cto your name.\u201d God\u2019s \u201cname\u201d refers metonymically to his divine characteristics as suggested by his name, in this case \u201cLord,\u201d the primary name of Israel\u2019s covenant God which suggests his active presence with his people (see Exod 3:12\u201315)."}, {"pk": 2838908, "translation": "NET", "book": 19, "chapter": 18, "verse": 50, "text": "He gives his chosen king magnificent victories; he is faithful to his chosen ruler, to David and his descendants forever.\u201d", "comment": "tn Or \u201cthe one who.\u201d
sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God\u2019s faithful promises to David his ancestor.
tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d
tn Heb \u201chis anointed [one],\u201d i.e., the psalmist/Davidic king. See Ps 2:2.
tn Heb \u201c[the one who] does loyalty.\u201d
tn Heb \u201cmagnifies the victories of his king.\u201d \u201cHis king\u201d refers to the psalmist, the Davidic king whom God has chosen to rule Israel."}, {"pk": 2838909, "translation": "NET", "book": 19, "chapter": 19, "verse": 1, "text": "The heavens declare the glory of God; the sky displays his handiwork.", "comment": "tn Heb \u201cand the work of his hands the sky declares.\u201d The participles emphasize the ongoing testimony of the heavens/sky.
sn God\u2019s glory refers here to his royal majesty and power.
sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words."}, {"pk": 2838910, "translation": "NET", "book": 19, "chapter": 19, "verse": 2, "text": "Day after day it speaks out; night after night it reveals his greatness.", "comment": "tn Heb \u201cit [i.e., the sky] declares knowledge,\u201d i.e., knowledge about God\u2019s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (\u201cday after day\u201d and \u201cnight after night\u201d) to emphasize the ongoing testimony of the sky.
tn Heb \u201cit gushes forth a word.\u201d The \u201csky\u201d (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God\u2019s royal majesty. The sun\u2019s splendor and its movement across the sky is in view (see vv. 4\u20136)."}, {"pk": 2838911, "translation": "NET", "book": 19, "chapter": 19, "verse": 3, "text": "There is no actual speech or word, nor is its voice literally heard.", "comment": "tn Heb \u201ctheir.\u201d The antecedent of the plural pronoun is \u201cheavens\u201d (v. 1)."}, {"pk": 2838912, "translation": "NET", "book": 19, "chapter": 19, "verse": 4, "text": "Yet its voice echoes throughout the earth; its words carry to the distant horizon. In the sky he has pitched a tent for the sun.", "comment": "tn Heb \u201ctheir\u201d (see the note on the word \u201cits\u201d in v. 3).
tc The MT reads, \u201ctheir measuring line\u201d (\u05e7\u05d5\u05bc\u05dd, qum). The noun \u05e7\u05b7\u05d5 (qav, \u201cmeasuring line\u201d) makes no sense in this context. The reading \u05e7\u05d5\u05b9\u05dc\u05b8\u05dd (qolam, \u201ctheir voice\u201d) which is supported by the LXX, is preferable.
tn Heb \u201cgoes out,\u201d or \u201cproceeds forth.\u201d
tn The verb is supplied in the translation. The Hebrew text has no verb; \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019, \u201cgoes out\u201d) is understood by ellipsis.
tn Heb \u201cto the end of the world.\u201d
tn Heb \u201cin them\u201d (i.e., the heavens).
sn He has pitched a tent for the sun. The personified sun emerges from this \u201ctent\u201d in order to make its daytime journey across the sky. So the \u201ctent\u201d must refer metaphorically to the place where the sun goes to rest during the night."}, {"pk": 2838913, "translation": "NET", "book": 19, "chapter": 19, "verse": 5, "text": "Like a bridegroom it emerges from its chamber; like a strong man it enjoys running its course.", "comment": "tn The Hebrew noun \u05d7\u05bb\u05e4\u05bc\u05b8\u05d4 (khufah, \u201cchamber\u201d) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.
tn The imperfect verbal form draws attention to the regularity of the action.
tn Heb \u201c[on] a path.\u201dsn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun\u2019s vigor.
tn The participle expresses the repeated or regular nature of the action."}, {"pk": 2838914, "translation": "NET", "book": 19, "chapter": 19, "verse": 6, "text": "It emerges from the distant horizon, and goes from one end of the sky to the other; nothing can escape its heat.", "comment": "tn Heb \u201cfrom the end of the heavens [is] its going forth.\u201d
tn Heb \u201cand its circuit [is] to their ends.\u201d
tn Heb \u201cis hidden from.\u201d"}, {"pk": 2838915, "translation": "NET", "book": 19, "chapter": 19, "verse": 7, "text": "The law of the LORD is perfect and preserves one\u2019s life. The rules set down by the LORD are reliable and impart wisdom to the inexperienced.", "comment": "tn Heb \u201c[it] restores life.\u201d Elsewhere the Hiphil of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201creturn\u201d) when used with \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201clife\u201d) as object, means to \u201crescue or preserve one\u2019s life\u201d (Job 33:30; Ps 35:17) or to \u201crevive one\u2019s strength\u201d (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God\u2019s will. Those who know God\u2019s will know how to please him and can avoid offending him. See v. 11a.
tn God\u2019s covenant contains a clear, reliable witness to his moral character and demands.
tn Or \u201cthe [morally] naive,\u201d that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
tn Traditionally, \u201cthe testimony of the Lord.\u201d The noun \u05e2\u05b5\u05d3\u05d5\u05bc\u05ea (\u2019edut) refers here to the demands of God\u2019s covenant law."}, {"pk": 2838916, "translation": "NET", "book": 19, "chapter": 19, "verse": 8, "text": "The LORD\u2019s precepts are fair and make one joyful. The LORD\u2019s commands are pure and give insight for life.", "comment": "tn Heb \u201ccommand.\u201d The singular here refers to the law as a whole.
tn Or \u201cjust.\u201d Perhaps the idea is that they impart a knowledge of what is just and right.
tn Heb [they] enlighten [the] eyes.
tn Because they reflect God\u2019s character, his commands provide a code of moral and ethical purity.
tn Heb \u201c[they] make happy [the] heart.\u201d Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God\u2019s law are richly rewarded. See v. 11b."}, {"pk": 2838917, "translation": "NET", "book": 19, "chapter": 19, "verse": 9, "text": "The commands to fear the LORD are right and endure forever. The judgments given by the LORD are trustworthy and absolutely just.", "comment": "tn Heb \u201cthe fear of the Lord is clean.\u201d The phrase \u201cfear of the Lord\u201d probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord. See Ps 111:10 for another possible use of the phrase in this sense.
sn Trustworthy and absolutely just. The Lord\u2019s commands accurately reflect God\u2019s moral will for his people and are an expression of his just character.
tn Heb \u201c[it] stands permanently.\u201d"}, {"pk": 2838918, "translation": "NET", "book": 19, "chapter": 19, "verse": 10, "text": "They are of greater value than gold, than even a great amount of pure gold; they bring greater delight than honey, than even the sweetest honey from a honeycomb.", "comment": "tn Heb \u201care sweeter.\u201d God\u2019s law is \u201csweet\u2019 in the sense that, when obeyed, it brings a great reward (see v. 11b).
tn Heb \u201cmore desirable.\u201d"}, {"pk": 2838919, "translation": "NET", "book": 19, "chapter": 19, "verse": 11, "text": "Yes, your servant finds moral guidance there; those who obey them receive a rich reward.", "comment": "tn Heb \u201cmoreover your servant is warned by them.\u201d
tn Heb \u201cin the keeping of them [there is] a great reward.\u201d"}, {"pk": 2838920, "translation": "NET", "book": 19, "chapter": 19, "verse": 12, "text": "Who can know all his errors? Please do not punish me for sins I am unaware of.", "comment": "tn Heb \u201cdeclare me innocent from hidden [things],\u201d i.e., sins. In this context (see the preceding line) \u201chidden\u201d sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
tn Heb \u201cErrors who can discern?\u201d This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion."}, {"pk": 2838921, "translation": "NET", "book": 19, "chapter": 19, "verse": 13, "text": "Moreover, keep me from committing flagrant sins; do not allow such sins to control me. Then I will be blameless, and innocent of blatant rebellion.", "comment": "tn Heb \u201cgreat.\u201d
tn Heb \u201clet them not rule over me.\u201d
tn Or \u201cpresumptuous.\u201d"}, {"pk": 2838922, "translation": "NET", "book": 19, "chapter": 19, "verse": 14, "text": "May my words and my thoughts be acceptable in your sight, O LORD, my sheltering rock and my redeemer.", "comment": "tn Heb \u201cand the one who redeems me.\u201d The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
tn Heb \u201cmay the words of my mouth and the thought of my heart be acceptable before you.\u201d The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: \u201c[Then] the words of my mouth and the thought of my heart will be acceptable before you.\u201d
tn Heb \u201cmy rocky cliff,\u201d which is a metaphor for protection; thus the translation \u201csheltering rock.\u201d"}, {"pk": 2838923, "translation": "NET", "book": 19, "chapter": 20, "verse": 1, "text": "May the LORD answer you when you are in trouble; may the God of Jacob make you secure!", "comment": "sn Psalm 20. The people pray for the king\u2019s success in battle. When the king declares his assurance that the Lord will answer the people\u2019s prayer, they affirm their confidence in God\u2019s enablement.
tn The prefixed verbal forms here and in vv. 1b\u20135 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, \u201cthe Lord will answer,\u201d etc. In this case the people declare their confidence that the Lord will intervene on behalf of the king and extend to him his favor.
sn May the Lord answer you. The people address the king as they pray to the Lord.
tn Heb \u201cin a day of trouble.\u201d
tn Heb \u201cthe name of the God of Jacob.\u201d God\u2019s \u201cname\u201d refers metonymically to his very person and to the divine characteristics suggested by his name, in this case \u201cGod of Jacob,\u201d which highlights his relationship to Israel."}, {"pk": 2838924, "translation": "NET", "book": 19, "chapter": 20, "verse": 2, "text": "May he send you help from his temple; from Zion may he give you support!", "comment": "tc Heb \u201cfrom [the] temple.\u201d The third masculine singular pronominal suffix (\u05df, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (\u05d5). See P. C. Craigie, Psalms 1\u201350 (WBC), 184."}, {"pk": 2838925, "translation": "NET", "book": 19, "chapter": 20, "verse": 3, "text": "May he take notice of your offerings; may he accept your burnt sacrifice! (Selah)", "comment": "tn Or \u201cremember.\u201d For other examples of the verb \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) carrying the nuance \u201ctake notice of,\u201d see Pss 8:4 and 9:12.
tc Heb \u201cconsider as fat.\u201d The verbal form should probably be emended to \u05d9\u05b0\u05d3\u05b7\u05e9\u05c1\u05bc\u05b0\u05e0\u05b6\u05d4\u05b8 (y\u00ffdash\u00ffneha), the final he (\u05d4) being understood as a third feminine singular pronominal suffix referring back to the feminine noun \u201cburnt sacrifice.\u201d"}, {"pk": 2838926, "translation": "NET", "book": 19, "chapter": 20, "verse": 4, "text": "May he grant your heart\u2019s desire; may he bring all your plans to pass!", "comment": "sn May he bring all your plans to pass. This probably refers to the king\u2019s strategy for battle.
tn Heb \u201cmay he give to you according to your heart.\u201d This probably refers to the king\u2019s prayer for protection and victory in battle. See vv. 5\u20136."}, {"pk": 2838927, "translation": "NET", "book": 19, "chapter": 20, "verse": 5, "text": "Then we will shout for joy over your victory; we will rejoice in the name of our God! May the LORD grant all your requests!", "comment": "sn Your victory. Here the king is addressed (see v. 1).
tc The Hebrew verb \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance \u201craise a banner,\u201d but it is preferable to emend the form to \u05e0\u05d2\u05d9\u05dc (\u201cwe will rejoice\u201d) which provides better parallelism with \u201cshout for joy\u201d and fits well with the prepositional phrase \u201cin the name of our God\u201d (see Ps 89:16)."}, {"pk": 2838928, "translation": "NET", "book": 19, "chapter": 20, "verse": 6, "text": "Now I am sure that the LORD will deliver his chosen king; he will intervene for him from his holy heavenly temple, and display his mighty ability to deliver.", "comment": "tn Heb \u201cwith mighty acts of deliverance of his right hand.\u201d The Lord\u2019s \u201cright hand\u201d here symbolizes his power to protect and deliver (see Ps 17:7).
tn Or \u201cknow.\u201dsn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note \u201chis chosen king\u201d), responds to the people\u2019s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the Lord typically delivers the king.
tn Heb \u201chis anointed one.\u201d This title refers to the Davidic king. See Pss 2:2 and 18:50.
tn Heb \u201che will answer him.\u201d
tn Heb \u201cfrom his holy heavens.\u201d"}, {"pk": 2838929, "translation": "NET", "book": 19, "chapter": 20, "verse": 7, "text": "Some trust in chariots and others in horses, but we depend on the LORD our God.", "comment": "tn Heb \u201cwe invoke the name of.\u201d The Hiphil of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar), when combined with the phrase \u201cin the name,\u201d means \u201cto invoke\u201d (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord\u2019s name in prayer, the people demonstrate their trust in him.
tn Heb \u201cthese in chariots and these in horses.\u201d No verb appears; perhaps the verb \u201cinvoke\u201d is to be supplied from the following line. In this case the idea would be that some \u201cinvoke\u201d (i.e., trust in) their military might for victory (cf. NEB \u201cboast\u201d; NIV \u201ctrust\u201d; NRSV \u201ctake pride\u201d). Verse 8 suggests that the \u201csome/others\u201d mentioned here are the nation\u2019s enemies.
tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God\u2019s faithful people and the others mentioned in the previous line."}, {"pk": 2838930, "translation": "NET", "book": 19, "chapter": 20, "verse": 8, "text": "They will fall down, but we will stand firm.", "comment": "tn Or \u201crise up and remain upright.\u201d On the meaning of the Hitpolel of \u05e2\u05d5\u05bc\u05d3 (\u2019ud), see HALOT 795 s.v. I \u05e2\u05d5\u05d3. The verbal forms (a perfect followed by a prefixed form with vav [\u05d5] consecutive) either generalize or, more likely, state rhetorically the people\u2019s confidence as they face the approaching battle.
tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God\u2019s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people\u2019s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.
tn Or \u201cstumble and fall down.\u201d"}, {"pk": 2838931, "translation": "NET", "book": 19, "chapter": 20, "verse": 9, "text": "The LORD will deliver the king; he will answer us when we call to him for help!", "comment": "tn Heb \u201cin the day we call.\u201d
tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, \u201cmay he answer us.\u201d However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, \u201che will answer us\u201d (see the note on the word \u201cking\u201d at the end of the previous line).
tc This translation assumes an emendation of the verbal form \u05d4\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b8\u05d4 (hoshi\u2019ah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (\u201cO Lord, deliver\u201d). But the immediate context is one of confidence (vv. 6\u20138), not petition (vv. 1\u20135). If one takes the final he on the verb \u201cdeliver\u201d as dittographic (note the initial he (\u05d4) on the following phrase, \u201cthe king\u201d), one can repoint the verbal form as a perfect and understand it as expressing the people\u2019s confidence, \u201cthe Lord will deliver the king\u201d (see v. 6). The Hebrew scribal tradition takes \u201cthe king\u201d with the following line, in which case it would be best interpreted as a divine title, \u201cmay the King answer us\u201d or \u201cthe king will answer us\u201d (see Pss 98:6; 145:1). However, the poetic parallelism is better balanced if \u201cthe king\u201d is taken with the first line. In this case the referent is the Davidic king, who is earlier called the Lord\u2019s \u201canointed one\u201d (cf. note on \u201cchosen king\u201d in v. 6; see Pss 21:7; 45:5, 11; 63:11)."}, {"pk": 2838932, "translation": "NET", "book": 19, "chapter": 21, "verse": 1, "text": "O LORD, the king rejoices in the strength you give; he takes great delight in the deliverance you provide.", "comment": "tn Heb \u201cand in your deliverance, how greatly he rejoices.\u201d
sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
tn Heb \u201cin your strength.\u201d The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive)."}, {"pk": 2838933, "translation": "NET", "book": 19, "chapter": 21, "verse": 2, "text": "You grant him his heart\u2019s desire; you do not refuse his request. (Selah)", "comment": "tn Heb \u201cand the request of his lips you do not refuse.\u201d
tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, \u201cyou have granted\u2026you have not refused.\u201d See v. 4, which mentions a specific request for a long reign."}, {"pk": 2838934, "translation": "NET", "book": 19, "chapter": 21, "verse": 3, "text": "For you bring him rich blessings; you place a golden crown on his head.", "comment": "tn Or \u201cmeet him [with].\u201d
tn Heb \u201cgood.\u201d
sn You bring him rich blessings. The following context indicates that God\u2019s \u201cblessings\u201d include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5)."}, {"pk": 2838935, "translation": "NET", "book": 19, "chapter": 21, "verse": 4, "text": "He asked you to sustain his life, and you have granted him long life and an enduring dynasty.", "comment": "tn Heb \u201clife he asked from you.\u201d Another option is to translate the perfect verbal forms in v. 4 with the present tense, \u201che asks\u2026you grant.\u201d
tn Heb \u201cyou have granted him length of days forever and ever.\u201d The phrase \u201clength of days,\u201d when used of human beings, usually refers to a lengthy period of time (such as one\u2019s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase \u201cforever and ever\u201d is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6\u20137; 72:5 as well), the underlying reality is the king\u2019s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene."}, {"pk": 2838936, "translation": "NET", "book": 19, "chapter": 21, "verse": 5, "text": "Your deliverance brings him great honor; you give him majestic splendor.", "comment": "tn Heb \u201cmajesty and splendor you place upon him.\u201d For other uses of the phrase \u05d4\u05d5\u05b9\u05d3 \u05d5\u05b0\u05d4\u05b8\u05d3\u05b8\u05e8 (hod v\u00ffhadar, \u201cmajesty and splendor\u201d) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
tn Or \u201cgreat glory.\u201d"}, {"pk": 2838937, "translation": "NET", "book": 19, "chapter": 21, "verse": 6, "text": "For you grant him lasting blessings; you give him great joy by allowing him into your presence.", "comment": "tn Heb \u201cyou make him happy with joy with [i.e., \u201cclose by\u201d or \u201cin\u201d] your face.\u201d On the idiom \u201cwith your face\u201d (i.e., \u201cin your presence\u201d) see Ps 16:11 and BDB 816 s.v. \u05e4\u05bc\u05b8\u05e0\u05bb\u05d4 II.2.a."}, {"pk": 2838938, "translation": "NET", "book": 19, "chapter": 21, "verse": 7, "text": "For the king trusts in the LORD, and because of the sovereign LORD\u2019s faithfulness he is not upended.", "comment": "tn Traditionally \u201cthe Most High\u2019s.\u201d The divine title \u201cMost High\u201d (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8\u201312 and see Ps 47:2.
tn Another option is to translate the imperfect verbal form as future, \u201che will not be upended\u201d (cf. NRSV \u201che shall not be moved\u201d). Even if one chooses this option, the future tense must be understood in a generalizing sense.
tn The active participle draws attention to the ongoing nature of the action."}, {"pk": 2838939, "translation": "NET", "book": 19, "chapter": 21, "verse": 8, "text": "You prevail over all your enemies; your power is too great for those who hate you.", "comment": "tn Heb \u201cyour right hand finds those who hate you.\u201d
tn Heb \u201cyour hand finds.\u201d The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8\u201312 may be translated with the future tense, as long as the future is understood as generalizing.
tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes \u201cLord\u201d in v. 9 as vocative; see the note on \u201cthem\u201d in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1\u20136 the Lord is addressed and only the king referred to in the third person)."}, {"pk": 2838940, "translation": "NET", "book": 19, "chapter": 21, "verse": 9, "text": "You burn them up like a fiery furnace when you appear; the LORD angrily devours them; the fire consumes them.", "comment": "tn Heb \u201cthe Lord, in his anger he swallows them, and fire devours them.\u201d Some take \u201cthe Lord\u201d as a vocative, in which case he is addressed in vv. 8\u20139a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1\u20137).
tn Heb \u201cat the time of your face.\u201d The \u201cface\u201d of the king here refers to his angry presence. See Lam 4:16.
tn Heb \u201cyou make them like a furnace of fire.\u201d Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, \u201cat your coming you shall plunge them into a fiery furnace\u201d)."}, {"pk": 2838941, "translation": "NET", "book": 19, "chapter": 21, "verse": 10, "text": "You destroy their offspring from the earth, their descendants from among the human race.", "comment": "tn Heb \u201csons of man.\u201d
tn Heb \u201cfruit.\u201d The next line makes it clear that offspring is in view.
tn Heb \u201cseed.\u201d"}, {"pk": 2838942, "translation": "NET", "book": 19, "chapter": 21, "verse": 11, "text": "Yes, they intend to do you harm; they dream up a scheme, but they do not succeed.", "comment": "tn Heb \u201cthey lack ability.\u201d
tn Or \u201cfor.\u201d
sn See Ps 10:2.
tn Heb \u201cthey extend against you harm.\u201d The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king\u2019s enemies typically do. Another option is to translate with the past tense (\u201cthey intended\u2026planned\u201d)."}, {"pk": 2838943, "translation": "NET", "book": 19, "chapter": 21, "verse": 12, "text": "For you make them retreat when you shoot your arrows at them.", "comment": "tn Heb \u201cwith your bowstrings you fix against their faces,\u201d i.e., \u201cyou fix your arrows on the bowstrings to shoot at them.\u201d
tn Heb \u201cyou make them a shoulder,\u201d i.e., \u201cyou make them turn and run, showing the back of their neck and shoulders.\u201d"}, {"pk": 2838944, "translation": "NET", "book": 19, "chapter": 21, "verse": 13, "text": "Rise up, O LORD, in strength! We will sing and praise your power!", "comment": "tn Heb \u201csing praise.\u201d
tn Heb \u201cin your strength,\u201d but English idiom does not require the pronoun.sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation."}, {"pk": 2838945, "translation": "NET", "book": 19, "chapter": 22, "verse": 1, "text": "My God, my God, why have you abandoned me? I groan in prayer, but help seems far away.", "comment": "sn From the psalmist\u2019s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b\u20132).
sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord\u2019s greatness and worship him.
tn Heb \u201cfar from my deliverance [are] the words of my groaning.\u201d The Hebrew noun \u05e9\u05c1\u05b0\u05d0\u05b8\u05d2\u05b8\u05d4 (sh\u00ff\u2019agah) and its related verb \u05e9\u05c1\u05b8\u05d0\u05b7\u05d2 (sha\u2019ag) are sometimes used of a lion\u2019s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
tn Heb \u201caccording to the doe of the dawn.\u201d Apparently this refers to a particular musical tune or style."}, {"pk": 2838946, "translation": "NET", "book": 19, "chapter": 22, "verse": 2, "text": "My God, I cry out during the day, but you do not answer, and during the night my prayers do not let up.", "comment": "tn Heb \u201cthere is no silence to me.\u201d"}, {"pk": 2838947, "translation": "NET", "book": 19, "chapter": 22, "verse": 3, "text": "You are holy; you sit as king receiving the praises of Israel.", "comment": "tn Heb \u201c[O] one who sits [on] the praises of Israel.\u201d The verb \u201creceiving\u201d is supplied in the translation for clarity. The metaphorical language pictures the Lord as sitting enthroned as king in his temple, receiving the praises that his people Israel offer up to him."}, {"pk": 2838948, "translation": "NET", "book": 19, "chapter": 22, "verse": 4, "text": "In you our ancestors trusted; they trusted in you and you rescued them.", "comment": "tn Heb \u201cfathers.\u201d
tn The words \u201cin you\u201d are supplied in the translation. They are understood by ellipsis (see the preceding line)."}, {"pk": 2838949, "translation": "NET", "book": 19, "chapter": 22, "verse": 5, "text": "To you they cried out, and they were saved; in you they trusted and they were not disappointed.", "comment": "tn Or \u201cwere not ashamed.\u201d"}, {"pk": 2838950, "translation": "NET", "book": 19, "chapter": 22, "verse": 6, "text": "But I am a worm, not a man; people insult me and despise me.", "comment": "tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist\u2019s experience and that of his ancestors. When he considers God\u2019s past reliability, it only heightens his despair and confusion, for God\u2019s present silence stands in stark contrast to his past saving acts.
tn Or \u201cnot a human being.\u201d The psalmist perceives himself as less than human.
tn Heb \u201ca reproach of man and despised by people.\u201d
tn The metaphor expresses the psalmist\u2019s self-perception, which is based on how others treat him (see the following line)."}, {"pk": 2838951, "translation": "NET", "book": 19, "chapter": 22, "verse": 7, "text": "All who see me taunt me; they mock me and shake their heads.", "comment": "tn Or \u201cscoff at, deride, mock.\u201d
tn Heb \u201cthey separate with a lip.\u201d Apparently this refers to their verbal taunting.
sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15."}, {"pk": 2838952, "translation": "NET", "book": 19, "chapter": 22, "verse": 8, "text": "They say, \u201cCommit yourself to the LORD! Let the LORD rescue him! Let the LORD deliver him, for he delights in him.\u201d", "comment": "tn The words \u201cthey say\u201d are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
tn That is, \u201cfor he [the Lord] delights in him [the psalmist].\u201d For other cases where the expression \u201cdelight in\u201d refers to God\u2019s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.sn This statement does not necessarily reflect the enemies\u2019 actual belief, but it does reflect the psalmist\u2019s confession. The psalmist\u2019s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
tn Heb \u201cLet him\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cLet him\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201croll [yourself].\u201d The Hebrew verb \u05d2\u05dc\u05dc here has the sense of \u201ccommit\u201d (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, \u201che commits himself to the Lord.\u201d"}, {"pk": 2838953, "translation": "NET", "book": 19, "chapter": 22, "verse": 9, "text": "Yes, you are the one who brought me out from the womb and made me feel secure on my mother\u2019s breasts.", "comment": "tn Or \u201cthe one who pulled me.\u201d The verb is derived from either \u05d2\u05b8\u05d7\u05b8\u05d4 (gakhah; see HALOT 187 s.v. \u05d2\u05d7\u05d4) or \u05d2\u05bc\u05b4\u05d9\u05d7\u05b7 (giyakh; see BDB 161 s.v. \u05d2\u05bc\u05b4\u05d9\u05d7\u05b7) and seems to carry the nuance \u201cburst forth\u201d or \u201cpull out.\u201d"}, {"pk": 2838954, "translation": "NET", "book": 19, "chapter": 22, "verse": 10, "text": "I have been dependent on you since birth; from the time I came out of my mother\u2019s womb you have been my God.", "comment": "tn Heb \u201cupon you I was cast from [the] womb.\u201d
tn Heb \u201cfrom the womb of my mother you [have been] my God.\u201dsn Despite the enemies\u2019 taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother\u2019s womb)."}, {"pk": 2838955, "translation": "NET", "book": 19, "chapter": 22, "verse": 11, "text": "Do not remain far away from me, for trouble is near and I have no one to help me.", "comment": "tn Heb \u201cand there is no helper.\u201d"}, {"pk": 2838956, "translation": "NET", "book": 19, "chapter": 22, "verse": 12, "text": "Many bulls surround me; powerful bulls of Bashan hem me in.", "comment": "sn The psalmist figuratively compares his enemies to dangerous bulls.
sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1."}, {"pk": 2838957, "translation": "NET", "book": 19, "chapter": 22, "verse": 13, "text": "They open their mouths to devour me like a roaring lion that rips its prey.", "comment": "tn \u201cThey\u201d refers to the psalmist\u2019s enemies, who in the previous verse are described as \u201cpowerful bulls.\u201d
tn Heb \u201ca lion ripping and roaring.\u201d
tn Heb \u201cthey open against me their mouth[s].\u201d To \u201copen the mouth against\u201d is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16)."}, {"pk": 2838958, "translation": "NET", "book": 19, "chapter": 22, "verse": 14, "text": "My strength drains away like water; all my bones are dislocated; my heart is like wax; it melts away inside me.", "comment": "sn The heart is viewed here as the seat of the psalmist\u2019s strength and courage.
tn Heb \u201clike water I am poured out.\u201d"}, {"pk": 2838959, "translation": "NET", "book": 19, "chapter": 22, "verse": 15, "text": "The roof of my mouth is as dry as a piece of pottery; my tongue sticks to my gums. You set me in the dust of death.", "comment": "tc Heb \u201cmy strength\u201d (\u05db\u05bc\u05b9\u05d7\u05b4\u05d9, kokhiy), but many prefer to emend the text to \u05d7\u05b4\u05db\u05bc\u05b4\u05d9 (khikiy, \u201cmy palate\u201d; cf. NEB, NRSV \u201cmy mouth\u201d) assuming that an error of transposition has occurred in the traditional Hebrew text.
sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1\u20132, 11).
sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
tn Cf. NEB \u201cmy jaw\u201d; NASB, NRSV \u201cmy jaws\u201d; NIV \u201cthe roof of my mouth.\u201d"}, {"pk": 2838960, "translation": "NET", "book": 19, "chapter": 22, "verse": 16, "text": "Yes, wild dogs surround me \u2014 a gang of evil men crowd around me; like a lion they pin my hands and feet.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201clike a lion, my hands and my feet.\u201d This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, \u201cthey pierce my hands and feet,\u201d and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7\u20138 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23\u201324.) If one were to insist on an emendation of \u05db\u05bc\u05b8\u05d0\u05b2\u05e8\u05b4\u05d9 (ka\u2019ariy, \u201clike a lion\u201d) to a verb, the most likely verbal root would be \u05db\u05bc\u05b8\u05e8\u05b8\u05d4 (karah, \u201cdig\u201d; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads \u201cbind\u201d here, perhaps understanding a verbal root \u05db\u05e8\u05da, which is attested in later Hebrew and Aramaic and means \u201cto encircle, entwine, embrace\u201d (see HALOT 497-98 s.v. \u05db\u05e8\u05da and Jastrow 668 s.v. \u05db\u05bc\u05b8\u05e8\u05b7\u05da\u05b0). Neither one of these proposed verbs can yield a meaning \u201cbore, pierce.\u201d"}, {"pk": 2838961, "translation": "NET", "book": 19, "chapter": 22, "verse": 17, "text": "I can count all my bones; my enemies are gloating over me in triumph.", "comment": "tn The imperfect verbal forms in vv. 17\u201318 draw attention to the progressive nature of the action.
tn Heb \u201cthey.\u201d The masculine form indicates the enemies are in view. The referent (the psalmist\u2019s enemies) has been specified in the translation for clarity.
tn Heb \u201cthey gaze, they look upon me.\u201d"}, {"pk": 2838962, "translation": "NET", "book": 19, "chapter": 22, "verse": 18, "text": "They are dividing up my clothes among themselves; they are rolling dice for my garments.", "comment": "tn Heb \u201ccasting lots.\u201d The precise way in which this would have been done is not certain."}, {"pk": 2838963, "translation": "NET", "book": 19, "chapter": 22, "verse": 19, "text": "But you, O LORD, do not remain far away! You are my source of strength! Hurry and help me!", "comment": "tn Heb \u201churry to my help.\u201d
tn Heb \u201cO my strength.\u201d"}, {"pk": 2838964, "translation": "NET", "book": 19, "chapter": 22, "verse": 20, "text": "Deliver me from the sword! Save my life from the claws of the wild dogs!", "comment": "tn The verb \u201csave\u201d is supplied in the translation; it is understood by ellipsis (see \u201cdeliver\u201d in the preceding line).
tn Heb \u201cmy only one.\u201d The psalmist may mean that his life is precious, or that he feels isolated and alone.
tn Heb \u201cfrom the hand.\u201d Here \u201chand\u201d is understood by metonymy as a reference to the \u201cpaw\u201d and thus the \u201cclaws\u201d of the wild dogs.
tn Or \u201cmy life.\u201d"}, {"pk": 2838965, "translation": "NET", "book": 19, "chapter": 22, "verse": 21, "text": "Rescue me from the mouth of the lion, and from the horns of the wild oxen! You have answered me!", "comment": "tn The Hebrew term \u05e8\u05b5\u05de\u05b4\u05d9\u05dd (remim) appears to be an alternate spelling of \u05e8\u05b0\u05d0\u05b5\u05de\u05b4\u05d9\u05dd (r\u00ff\u2019emim, \u201cwild oxen\u201d; see BDB 910 s.v. \u05e8\u05b0\u05d0\u05b5\u05dd).
tn Heb \u201cand from the horns of the wild oxen you answer me.\u201d Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 \u00a730.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding \u201cfrom the mouth of the lion\u201d and as collocated with the verb \u201crescue\u201d at the beginning of the verse. \u201cYou have answered me\u201d is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16)."}, {"pk": 2838966, "translation": "NET", "book": 19, "chapter": 22, "verse": 22, "text": "I will declare your name to my countrymen! In the middle of the assembly I will praise you!", "comment": "tn Or \u201cbrothers,\u201d but here the term does not carry a literal familial sense. It refers to the psalmist\u2019s fellow members of the Israelite covenant community (see v. 23)."}, {"pk": 2838967, "translation": "NET", "book": 19, "chapter": 22, "verse": 23, "text": "You loyal followers of the LORD, praise him! All you descendants of Jacob, honor him! All you descendants of Israel, stand in awe of him!", "comment": "tn Heb \u201c[you] fearers of the Lord.\u201d See Ps 15:4.
tn Heb \u201cfear him.\u201d"}, {"pk": 2838968, "translation": "NET", "book": 19, "chapter": 22, "verse": 24, "text": "For he did not despise or detest the suffering of the oppressed; he did not ignore him; when he cried out to him, he responded.", "comment": "tn Or \u201caffliction\u201d; or \u201cneed.\u201d
sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
tn Heb \u201che did not hide his face from him.\u201d For other uses of the idiom \u201chide the face\u201d meaning \u201cignore,\u201d see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of \u201creject\u201d (see Pss 27:9; 88:14).
tn Heb \u201cheard.\u201d"}, {"pk": 2838969, "translation": "NET", "book": 19, "chapter": 22, "verse": 25, "text": "You are the reason I offer praise in the great assembly; I will fulfill my promises before the LORD\u2019s loyal followers.", "comment": "tn Heb \u201cmy vows I will fulfill before those who fear him.\u201d When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.
tn Heb \u201cfrom with you [is] my praise.\u201d"}, {"pk": 2838970, "translation": "NET", "book": 19, "chapter": 22, "verse": 26, "text": "Let the oppressed eat and be filled! Let those who seek his help praise the LORD! May you live forever!", "comment": "sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
tn Heb \u201cmay your heart[s].\u201d"}, {"pk": 2838971, "translation": "NET", "book": 19, "chapter": 22, "verse": 27, "text": "Let all the people of the earth acknowledge the LORD and turn to him! Let all the nations worship you!", "comment": "tn Heb \u201cbefore you.\u201d
tn Heb \u201cfamilies of the nations.\u201d
tn Heb \u201cmay all the ends of the earth remember and turn to the Lord.\u201d The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, \u201call the people of the earth will acknowledge and turn\u2026and worship.\u201d See vv. 29\u201332."}, {"pk": 2838972, "translation": "NET", "book": 19, "chapter": 22, "verse": 28, "text": "For the LORD is king and rules over the nations.", "comment": "tn Heb \u201cfor to the Lord [is] dominion.\u201d"}, {"pk": 2838973, "translation": "NET", "book": 19, "chapter": 22, "verse": 29, "text": "All of the thriving people of the earth will join the celebration and worship; all those who are descending into the grave will bow before him, including those who cannot preserve their lives.", "comment": "tn Heb \u201cfat [ones].\u201d This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to \u05d9\u05b0\u05e9\u05c1\u05b5\u05e0\u05b5\u05d9 (y\u00ffsheney, \u201cthose who sleep [in the earth]\u201d; cf. NAB, NRSV), but \u05d3\u05bc\u05b4\u05e9\u05c1\u05b0\u05e0\u05b5\u05d9 (dishney, \u201cfat [ones]\u201d) seems to form a merism with \u201call who descend into the grave\u201d in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.
tn Heb \u201ceat and worship.\u201d The verb forms (a perfect followed by a prefixed form with vav [\u05d5] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.
tn Heb \u201call of the ones going down [into] the dust.\u201d This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings \u2013 the healthy, the dying, and everyone in between.
tn Heb \u201cand his life he does not revive.\u201d"}, {"pk": 2838974, "translation": "NET", "book": 19, "chapter": 22, "verse": 30, "text": "A whole generation will serve him; they will tell the next generation about the sovereign Lord.", "comment": "tn Heb \u201cit will be told concerning the Lord to the generation.\u201d The Hebrew term translated \u201cLord\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201coffspring.\u201d"}, {"pk": 2838975, "translation": "NET", "book": 19, "chapter": 22, "verse": 31, "text": "They will come and tell about his saving deeds; they will tell a future generation what he has accomplished.", "comment": "tn Heb \u201cto a people [to be] born that he has acted.\u201d The words \u201cthey will tell\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201chis righteousness.\u201d Here the noun \u05e6\u05b4\u05d3\u05b8\u05e7\u05b8\u05d4 (tsidaqah) refers to the Lord\u2019s saving deeds whereby he vindicates the oppressed."}, {"pk": 2838976, "translation": "NET", "book": 19, "chapter": 23, "verse": 1, "text": "The LORD is my shepherd, I lack nothing."}, {"pk": 2838977, "translation": "NET", "book": 19, "chapter": 23, "verse": 2, "text": "He takes me to lush pastures, he leads me to refreshing water."}, {"pk": 2838978, "translation": "NET", "book": 19, "chapter": 23, "verse": 3, "text": "He restores my strength. He leads me down the right paths for the sake of his reputation."}, {"pk": 2838979, "translation": "NET", "book": 19, "chapter": 23, "verse": 4, "text": "Even when I must walk through the darkest valley, I fear no danger, for you are with me; your rod and your staff reassure me.", "comment": "tn The Piel of \u05e0\u05b8\u05d7\u05b7\u05dd (nakham), when used with a human object, means \u201ccomfort, console.\u201d But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations."}, {"pk": 2838980, "translation": "NET", "book": 19, "chapter": 23, "verse": 5, "text": "You prepare a feast before me in plain sight of my enemies. You refresh my head with oil; my cup is completely full.", "comment": "tn The rare noun \u05e8\u05b0\u05b8\u05b7\u05d5\u05d9\u05b8\u05d4 (r\u00ffvayah) is derived from the well-attested verb \u05e8\u05b8\u05d5\u05b8\u05d4 (ravah, \u201cbe saturated, drink one\u2019s fill\u201d). In this context, where it describes a cup, it must mean \u201cfilled up,\u201d but not necessarily to overflowing.
tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1\u20134. However, in v. 5b the psalmist switches to a perfect (\u05d3\u05bc\u05b4\u05e9\u05c1\u05bc\u05b7\u05e0\u05b0\u05ea\u05bc\u05b8, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb \u05d3\u05b8\u05e9\u05c1\u05b7\u05df (dashan; the Piel is factitive) is often translated \u201canoint,\u201d but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb \u05de\u05b8\u05e9\u05c1\u05b8\u05d7 (mashan) in this case; \u05d3\u05b8\u05e9\u05c1\u05b7\u05df here describes an act of hospitality extended to guests and carries the nuance \u201crefresh.\u201d In Prov 15:30 it stands parallel to \u201cmake happy\u201d and refers to the effect that good news has on the inner being of its recipient.
sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, \u201cNew Exodus, Covenant, and Restoration in Psalm 23,\u201d The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord\u2019s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him."}, {"pk": 2838981, "translation": "NET", "book": 19, "chapter": 23, "verse": 6, "text": "Surely your goodness and faithfulness will pursue me all my days, and I will live in the LORD\u2019s house for the rest of my life.", "comment": "tn The noun \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that \u05d7\u05b6\u05e1\u05b6\u05d3 \u201cis not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.\u201d He explains that an act of \u05d7\u05b6\u05e1\u05b6\u05d3 is \u201ca beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.\u201d (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as \u201cloyalty,\u201d or \u201cfaithfulness.\u201d Other appropriate meanings might be \u201ccommitment\u201d and \u201cdevotion.\u201d
tn The use of \u05e8\u05b8\u05d3\u05b7\u05e3 (radaf, \u201cpursue, chase\u201d) with \u05d8\u05d5\u05b9\u05d1 \u05d5\u05b8\u05d7\u05b6\u05e1\u05b6\u05d3 (tov vakhesed, \u201cgoodness and faithfulness\u201d) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb \u05e8\u05b8\u05d3\u05b7\u05e3 (radaf, \u201cpursue\u201d). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist\u2019s enemies (see v. 5) to chase him, but ironically God\u2019s \u201cgoodness and faithfulness\u201d (which are personified and stand by metonymy for God himself) pursue him instead. The word \u201cpursue\u201d is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God\u2019s favor (or a kind God) \u201cchasing down\u201d the one whom he loves.
tn Heb \u201call the days of my life.\u201d
tn The verb form \u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffshavtiy) is a Qal perfect (with vav [\u05d5] consecutive), first common singular, from \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201creturn\u201d) and should be translated, \u201cand I will return.\u201d But this makes no sense when construed with the following phrase, \u201cin the house of the Lord.\u201d The term \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv) appears only here with the following phrase \u05d1\u05bc\u05b0\u05d1\u05b5\u05d9\u05ea (b\u00ffvet). The form should be emended to \u05d5\u05b0\u05e9\u05c1\u05b4\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffshivtiy; an infinitive construct from \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1, yashav, \u201clive\u201d) with pronominal suffix) or to \u05d5\u05b0\u05d9\u05b8\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffyashavtiy; a Qal perfect with vav [\u05d5] consecutive, first common singular, from \u05d9\u05e9\u05c1\u05d1 [see BHS, note c]). In either case one could then translate, \u201cand I will live [in the house of the Lord].\u201d The phrase \u201cin the house\u201d frequently follows the verb \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 in the OT.
tn Heb \u201cthe house of the Lord.\u201d The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
tn The phrase \u05d0\u05b9\u05e8\u05b6\u05da\u05b0 \u05d9\u05b8\u05de\u05b4\u05d9\u05dd (\u2019orekh yamim, \u201clength of days\u201d) is traditionally translated \u201cforever.\u201d However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one\u2019s lifetime, and does not mean \u201cforever\u201d in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase \u201call the days of my life\u201d suggests this more limited meaning. Psalm 21:4, where the phrase is followed by \u201cforever and ever,\u201d may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king\u2019s hyperbolic description of the Lord\u2019s blessings and should not be taken literally."}, {"pk": 2838982, "translation": "NET", "book": 19, "chapter": 24, "verse": 1, "text": "The LORD owns the earth and all it contains, the world and all who live in it.", "comment": "sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king."}, {"pk": 2838983, "translation": "NET", "book": 19, "chapter": 24, "verse": 2, "text": "For he set its foundation upon the seas, and established it upon the ocean currents.", "comment": "tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
sn He\u2026established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God\u2019s creative work involved the subjugation of chaos, symbolized by the sea."}, {"pk": 2838984, "translation": "NET", "book": 19, "chapter": 24, "verse": 3, "text": "Who is allowed to ascend the mountain of the LORD? Who may go up to his holy dwelling place?", "comment": "sn In this context the Lord\u2019s mountain probably refers to Zion/Jerusalem (see Isa 2:2\u20133).
tn The imperfects in v. 3 are modal, expressing potential or permission."}, {"pk": 2838985, "translation": "NET", "book": 19, "chapter": 24, "verse": 4, "text": "The one whose deeds are blameless and whose motives are pure, who does not lie, or make promises with no intention of keeping them.", "comment": "tn Heb \u201cthe innocent of hands and the pure of heart.\u201d The \u201chands\u201d allude to one\u2019s actions, the \u201cheart\u201d to one\u2019s thought life and motives.
tn Heb \u201cwho does not lift up for emptiness my life.\u201d The first person pronoun on \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshiy, \u201cmy life\u201d) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun \u201chis.\u201d The idiom \u201clift the life\u201d here means to \u201clong for\u201d or \u201cdesire strongly.\u201d In this context (note the reference to an oath in the following line) \u201cemptiness\u201d probably refers to speech (see Ps 12:2).
tn Heb \u201cand does not swear an oath deceitfully.\u201d"}, {"pk": 2838986, "translation": "NET", "book": 19, "chapter": 24, "verse": 5, "text": "Such godly people are rewarded by the LORD, and vindicated by the God who delivers them.", "comment": "tn Heb \u201che (the righteous individual described in v. 4) lifts up a blessing from the Lord.\u201d The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.
tn \u201cand vindication from the God of his deliverance.\u201d"}, {"pk": 2838987, "translation": "NET", "book": 19, "chapter": 24, "verse": 6, "text": "Such purity characterizes the people who seek his favor, Jacob\u2019s descendants, who pray to him. (Selah)", "comment": "tn Heb \u201cthis [is the] generation of the ones seeking him, the ones seeking your face, Jacob.\u201d To \u201cseek the Lord\u2019s face\u201d means to seek his favor through prayer (see 2 Sam 21:1; Pss 27:8; 105:4).sn This verse presents a somewhat idealized view of Jacob\u2019s descendants as devoted worshipers of the Lord."}, {"pk": 2838988, "translation": "NET", "book": 19, "chapter": 24, "verse": 7, "text": "Look up, you gates! Rise up, you eternal doors! Then the majestic king will enter!", "comment": "tn Heb \u201clift up your heads.\u201d The gates of the Lord\u2019s dwelling place are here personified. The idiom \u201clift up the head\u201d often means \u201cbe confident, bold\u201d (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
tn Heb \u201clift yourselves up.\u201d
tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (\u05d5) conjunctive indicates purpose or result.
tn Or \u201cking of glory.\u201d"}, {"pk": 2838989, "translation": "NET", "book": 19, "chapter": 24, "verse": 8, "text": "Who is this majestic king? The LORD who is strong and mighty! The LORD who is mighty in battle!", "comment": "sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7."}, {"pk": 2838990, "translation": "NET", "book": 19, "chapter": 24, "verse": 9, "text": "Look up, you gates! Rise up, you eternal doors! Then the majestic king will enter!"}, {"pk": 2838991, "translation": "NET", "book": 19, "chapter": 24, "verse": 10, "text": "Who is this majestic king? The LORD who commands armies! He is the majestic king! (Selah)", "comment": "tn Traditionally, \u201cthe Lord of hosts,\u201d a title which here pictures the Lord as a mighty warrior-king who leads armies into battle."}, {"pk": 2838992, "translation": "NET", "book": 19, "chapter": 25, "verse": 1, "text": "O LORD, I come before you in prayer.", "comment": "tn Heb \u201cto you, O Lord, my life I lift up.\u201d To \u201clift up\u201d one\u2019s \u201clife\u201d to the Lord means to express one\u2019s trust in him through prayer. See Pss 86:4; 143:8.
sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with \u05e8 (resh) instead of the expected \u05e7 (qof). The final verse, which begins with \u05e4 (pe), stands outside the acrostic scheme."}, {"pk": 2838993, "translation": "NET", "book": 19, "chapter": 25, "verse": 2, "text": "My God, I trust in you. Please do not let me be humiliated; do not let my enemies triumphantly rejoice over me!"}, {"pk": 2838994, "translation": "NET", "book": 19, "chapter": 25, "verse": 3, "text": "Certainly none who rely on you will be humiliated. Those who deal in treachery will be thwarted and humiliated.", "comment": "tn Heb \u201cthose who deal in treachery in vain.\u201d The adverb \u05e8\u05b5\u05d9\u05e7\u05b8\u05dd (reqam, \u201cin vain\u201d) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning \u201cwithout cause\u201d (cf. NIV \u201cwithout excuse\u201d; NRSV \u201cwantonly treacherous\u201d)."}, {"pk": 2838995, "translation": "NET", "book": 19, "chapter": 25, "verse": 4, "text": "Make me understand your ways, O LORD! Teach me your paths!", "comment": "sn Teach me your paths. In this context the Lord\u2019s \u201cways\u201d and \u201cpaths\u201d refer to the moral principles which the Lord prescribes for his followers. See vv. 8\u201310."}, {"pk": 2838996, "translation": "NET", "book": 19, "chapter": 25, "verse": 5, "text": "Guide me into your truth and teach me. For you are the God who delivers me; on you I rely all day long.", "comment": "sn The Lord\u2019s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will."}, {"pk": 2838997, "translation": "NET", "book": 19, "chapter": 25, "verse": 6, "text": "Remember your compassionate and faithful deeds, O LORD, for you have always acted in this manner.", "comment": "tn That is, \u201cremember\u201d with the intention of repeating.
tn Heb \u201cfor from antiquity [are] they.\u201d"}, {"pk": 2838998, "translation": "NET", "book": 19, "chapter": 25, "verse": 7, "text": "Do not hold against me the sins of my youth or my rebellious acts! Because you are faithful to me, extend to me your favor, O LORD!", "comment": "tn Heb \u201cdo not remember,\u201d with the intention of punishing.
sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
tn Heb \u201caccording to your faithfulness, remember me, you, for the sake of your goodness, O Lord.\u201d"}, {"pk": 2838999, "translation": "NET", "book": 19, "chapter": 25, "verse": 8, "text": "The LORD is both kind and fair; that is why he teaches sinners the right way to live.", "comment": "tn Heb \u201cgood and just.\u201d
tn Heb \u201cteaches sinners in the way.\u201d"}, {"pk": 2839000, "translation": "NET", "book": 19, "chapter": 25, "verse": 9, "text": "May he show the humble what is right! May he teach the humble his way!", "comment": "tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
tn Heb \u201cmay he guide the humble into justice.\u201d The Hebrew term \u05e2\u05b2\u05e0\u05b8\u05d5\u05b4\u05d9\u05dd (\u2019anavim, \u201chumble\u201d) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, \u201cmay he guide\u201d)."}, {"pk": 2839001, "translation": "NET", "book": 19, "chapter": 25, "verse": 10, "text": "The LORD always proves faithful and reliable to those who follow the demands of his covenant.", "comment": "tn Heb \u201cto the ones who keep his covenant and his testimonies.\u201d
tn Heb \u201call the paths of the Lord are faithful and trustworthy.\u201d The Lord\u2019s \u201cpaths\u201d refer here to his characteristic actions."}, {"pk": 2839002, "translation": "NET", "book": 19, "chapter": 25, "verse": 11, "text": "For the sake of your reputation, O LORD, forgive my sin, because it is great.", "comment": "sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
tn Heb \u201cname.\u201d By forgiving the sinful psalmist, the Lord\u2019s reputation as a merciful God will be enhanced."}, {"pk": 2839003, "translation": "NET", "book": 19, "chapter": 25, "verse": 12, "text": "The LORD shows his faithful followers the way they should live.", "comment": "tn Heb \u201cWho is this man, the one who fears the Lord? He will instruct him in the way he should choose.\u201d The singular (note \u201cman\u201d) is representative here (see v. 14, where the plural is used), and has thus been translated as a plural (\u201cfollowers\u2026they\u201d)."}, {"pk": 2839004, "translation": "NET", "book": 19, "chapter": 25, "verse": 13, "text": "They experience his favor; their descendants inherit the land.", "comment": "tn Or \u201cearth.\u201d
tn Heb \u201chis life in goodness dwells.\u201d The singular is representative (see v. 14).
tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d"}, {"pk": 2839005, "translation": "NET", "book": 19, "chapter": 25, "verse": 14, "text": "The LORD\u2019s loyal followers receive his guidance, and he reveals his covenantal demands to them.", "comment": "tn Heb \u201cand his covenant, to make them know.\u201d
tn Heb \u201cthe advice of the Lord belongs to those who fear him.\u201d"}, {"pk": 2839006, "translation": "NET", "book": 19, "chapter": 25, "verse": 15, "text": "I continually look to the LORD for help, for he will free my feet from the enemy\u2019s net.", "comment": "tn Heb \u201cfor he will bring out from a net my feet.\u201d The hostility of the psalmist\u2019s enemies is probably in view (see v. 19).
tn Heb \u201cmy eyes continually [are] toward the Lord.\u201d"}, {"pk": 2839007, "translation": "NET", "book": 19, "chapter": 25, "verse": 16, "text": "Turn toward me and have mercy on me, for I am alone and oppressed!", "comment": "tn That is, helpless and vulnerable."}, {"pk": 2839008, "translation": "NET", "book": 19, "chapter": 25, "verse": 17, "text": "Deliver me from my distress; rescue me from my suffering!", "comment": "tn Heb \u201cfrom my distresses lead me out.\u201d
tc Heb \u201cthe distresses of my heart, they make wide.\u201d The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of \u05e8\u05b8\u05d7\u05b7\u05d1 (rakhav, \u201cbe wide\u201d). It is preferable to emend the form \u05d4\u05b4\u05e8\u05b0\u05d7\u05b4\u05d9\u05d1\u05d5\u05bc (hirkhivu; Hiphil perfect third plural \u201cthey make wide\u201d) to \u05d4\u05b7\u05e8\u05b0\u05d7\u05b5\u05d9\u05d1 (harkhev; Hiphil imperative masculine singular \u201cmake wide\u201d). (The final vav [\u05d5] can be joined to the following word and taken as a conjunction.) In this case one can translate, \u201c[in/from] the distresses of my heart, make wide [a place for me],\u201d that is, \u201cdeliver me from the distress I am experiencing.\u201d For the expression \u201cmake wide [a place for me],\u201d see Ps 4:1."}, {"pk": 2839009, "translation": "NET", "book": 19, "chapter": 25, "verse": 18, "text": "See my pain and suffering! Forgive all my sins!", "comment": "tn Heb \u201clift up all my sins.\u201d"}, {"pk": 2839010, "translation": "NET", "book": 19, "chapter": 25, "verse": 19, "text": "Watch my enemies, for they outnumber me; they hate me and want to harm me.", "comment": "tn Heb \u201csee my enemies for they are numerous, and [with] violent hatred they hate me.\u201d"}, {"pk": 2839011, "translation": "NET", "book": 19, "chapter": 25, "verse": 20, "text": "Protect me and deliver me! Please do not let me be humiliated, for I have taken shelter in you!", "comment": "tn Or \u201cmy life.\u201d"}, {"pk": 2839012, "translation": "NET", "book": 19, "chapter": 25, "verse": 21, "text": "May integrity and godliness protect me, for I rely on you!"}, {"pk": 2839013, "translation": "NET", "book": 19, "chapter": 25, "verse": 22, "text": "O God, rescue Israel from all their distress!", "comment": "tn Or \u201credeem.\u201d
tn Heb \u201chis distresses.\u201dsn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting."}, {"pk": 2839014, "translation": "NET", "book": 19, "chapter": 26, "verse": 1, "text": "Vindicate me, O LORD, for I have integrity, and I trust in the LORD without wavering.", "comment": "sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
tn Heb \u201cfor I in my integrity walk.\u201d"}, {"pk": 2839015, "translation": "NET", "book": 19, "chapter": 26, "verse": 2, "text": "Examine me, O LORD, and test me! Evaluate my inner thoughts and motives!", "comment": "tn Heb \u201cevaluate my kidneys and my heart.\u201d The kidneys and heart were viewed as the seat of one\u2019s volition, conscience, and moral character."}, {"pk": 2839016, "translation": "NET", "book": 19, "chapter": 26, "verse": 3, "text": "For I am ever aware of your faithfulness, and your loyalty continually motivates me.", "comment": "tn Heb \u201cfor your faithfulness [is] before my eyes.\u201d
tn Heb \u201cand I walk about in your loyalty.\u201dsn The psalmist\u2019s awareness of the Lord\u2019s faithfulness and\u2026loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity."}, {"pk": 2839017, "translation": "NET", "book": 19, "chapter": 26, "verse": 4, "text": "I do not associate with deceitful men, or consort with those who are dishonest.", "comment": "tn Heb \u201c[those who] conceal themselves.\u201d
tn Heb \u201csit.\u201d
tn Heb \u201cgo.\u201d The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people."}, {"pk": 2839018, "translation": "NET", "book": 19, "chapter": 26, "verse": 5, "text": "I hate the mob of evil men, and do not associate with the wicked.", "comment": "tn Heb \u201cassembly, company.\u201d
tn Heb \u201csit.\u201d The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people."}, {"pk": 2839019, "translation": "NET", "book": 19, "chapter": 26, "verse": 6, "text": "I maintain a pure lifestyle, so I can appear before your altar, O LORD,", "comment": "tn Heb \u201cso I can go around your altar\u201d (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (\u05d5) conjunctive indicates purpose or result.
tn Heb \u201cI wash my hands in innocence.\u201d The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit."}, {"pk": 2839020, "translation": "NET", "book": 19, "chapter": 26, "verse": 7, "text": "to give you thanks, and to tell about all your amazing deeds.", "comment": "tn The two infinitival forms (both with prefixed preposition -\u05dc\u05b0, lamed) give the purpose for his appearance at the altar.
tn Heb \u201cto cause to be heard the sound of thanksgiving.\u201d"}, {"pk": 2839021, "translation": "NET", "book": 19, "chapter": 26, "verse": 8, "text": "O LORD, I love the temple where you live, the place where your splendor is revealed.", "comment": "tn Heb \u201cthe dwelling of your house.\u201d
tn Heb \u201cthe place of the abode of your splendor.\u201d"}, {"pk": 2839022, "translation": "NET", "book": 19, "chapter": 26, "verse": 9, "text": "Do not sweep me away with sinners, or execute me along with violent people,", "comment": "tn Heb \u201cor with men of bloodshed my life.\u201d The verb is supplied; it is understood by ellipsis (see the preceding line).
tn Heb \u201cdo not gather up my life with.\u201d"}, {"pk": 2839023, "translation": "NET", "book": 19, "chapter": 26, "verse": 10, "text": "who are always ready to do wrong or offer a bribe.", "comment": "tn Heb \u201cand their right hand is full of a bribe.\u201d
tn Heb \u201cwho [have] in their hands evil.\u201d"}, {"pk": 2839024, "translation": "NET", "book": 19, "chapter": 26, "verse": 11, "text": "But I have integrity! Rescue me and have mercy on me!", "comment": "tn Or \u201credeem me.\u201d
tn Heb \u201cand I in my integrity walk.\u201d The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9\u201310."}, {"pk": 2839025, "translation": "NET", "book": 19, "chapter": 26, "verse": 12, "text": "I am safe, and among the worshipers I will praise the LORD.", "comment": "tn Heb \u201cmy foot stands in a level place.\u201d"}, {"pk": 2839026, "translation": "NET", "book": 19, "chapter": 27, "verse": 1, "text": "The LORD delivers and vindicates me! I fear no one! The LORD protects my life! I am afraid of no one!", "comment": "tn Heb \u201cOf whom shall I be afraid?\u201d The rhetorical question anticipates the answer, \u201cNo one!\u201d
tn Heb \u201cthe Lord [is] my light and my deliverance.\u201d \u201cLight\u201d is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that \u201clight\u201d refers here to divine guidance (see Ps 43:3).
sn Psalm 27. The author is confident of the Lord\u2019s protection and asks the Lord to vindicate him.
tn Heb \u201cWhom shall I fear?\u201d The rhetorical question anticipates the answer, \u201cNo one!\u201d"}, {"pk": 2839027, "translation": "NET", "book": 19, "chapter": 27, "verse": 2, "text": "When evil men attack me to devour my flesh, when my adversaries and enemies attack me, they stumble and fall.", "comment": "tn Heb \u201cmy adversaries and my enemies against me.\u201d The verb \u201cdraw near\u201d (that is, \u201cattack\u201d) is understood by ellipsis; see the previous line.
tn Heb \u201cdraw near to me.\u201d
sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, \u201cwhen evil men attacked me\u2026they stumbled and fell.\u201d"}, {"pk": 2839028, "translation": "NET", "book": 19, "chapter": 27, "verse": 3, "text": "Even when an army is deployed against me, I do not fear. Even when war is imminent, I remain confident.", "comment": "tn Heb \u201cin this [i.e., \u201cduring this situation\u201d] I am trusting.\u201d
tn Heb \u201cif war rises up against me.\u201d
tn Heb \u201cmy heart does not fear.\u201d"}, {"pk": 2839029, "translation": "NET", "book": 19, "chapter": 27, "verse": 4, "text": "I have asked the LORD for one thing \u2014 this is what I desire! I want to live in the LORD\u2019s house all the days of my life, so I can gaze at the splendor of the LORD and contemplate in his temple.", "comment": "tn Heb \u201cmy living.\u201d
sn The Lord\u2019s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
tn Or \u201cbeauty.\u201d"}, {"pk": 2839030, "translation": "NET", "book": 19, "chapter": 27, "verse": 5, "text": "He will surely give me shelter in the day of danger; he will hide me in his home; he will place me on an inaccessible rocky summit.", "comment": "tn Heb \u201ctent.\u201d
tn Or \u201cfor he will.\u201d The translation assumes the \u05db\u05bc\u05b4\u05d9 (ki) is asseverative here, rather than causal.
tn Heb \u201che will hide me in his hut.\u201d
tn Or \u201ctrouble.\u201d
tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7\u201312.
tn Heb \u201con a rocky summit he lifts me up.\u201d The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2."}, {"pk": 2839031, "translation": "NET", "book": 19, "chapter": 27, "verse": 6, "text": "Now I will triumph over my enemies who surround me! I will offer sacrifices in his dwelling place and shout for joy! I will sing praises to the LORD!", "comment": "tn Heb \u201cI will sacrifice in his tent sacrifices of a shout for joy\u201d (that is, \u201csacrifices accompanied by a joyful shout\u201d).
tn Heb \u201cand now my head will be lifted up over my enemies all around me.\u201dsn In vv. 1\u20133 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11\u201312)."}, {"pk": 2839032, "translation": "NET", "book": 19, "chapter": 27, "verse": 7, "text": "Hear me, O LORD, when I cry out! Have mercy on me and answer me!", "comment": "tn Heb \u201cmy voice.\u201d"}, {"pk": 2839033, "translation": "NET", "book": 19, "chapter": 27, "verse": 8, "text": "My heart tells me to pray to you, and I do pray to you, O LORD.", "comment": "tc Heb \u201cconcerning you my heart says, \u2018Seek my face.\u2019\u201d The verb form \u201cseek\u201d is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on \u201cface\u201d also makes little sense, unless it is the voice of the Lord he hears. His \u201cheart\u201d is viewed as speaking, however, so it is better to emend the form to \u05e4\u05bc\u05b8\u05e0\u05b8\u05d9\u05d5 (panayv, \u201chis face\u201d).
tn Heb \u201cyour face, O Lord, I seek.\u201d To \u201cseek the Lord\u2019s face\u201d means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4)."}, {"pk": 2839034, "translation": "NET", "book": 19, "chapter": 27, "verse": 9, "text": "Do not reject me! Do not push your servant away in anger! You are my deliverer! Do not forsake or abandon me, O God who vindicates me!", "comment": "tn Or \u201c[source of] help.\u201d
tn Heb \u201cdo not hide your face from me.\u201d The idiom \u201chide the face\u201d can mean \u201cignore\u201d (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of \u201creject\u201d (see Pss 30:7; 88:14)."}, {"pk": 2839035, "translation": "NET", "book": 19, "chapter": 27, "verse": 10, "text": "Even if my father and mother abandoned me, the LORD would take me in.", "comment": "tn Or \u201cthough my father and mother have abandoned me.\u201d
tn Heb \u201cgather me in\u201d; or \u201creceive me.\u201d"}, {"pk": 2839036, "translation": "NET", "book": 19, "chapter": 27, "verse": 11, "text": "Teach me how you want me to live; lead me along a level path because of those who wait to ambush me!", "comment": "tn Heb \u201cteach me your way.\u201d The Lord\u2019s \u201cway\u201d refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
sn The level path refers to God\u2019s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
tn Heb \u201cbecause of those who watch me [with evil intent].\u201d See also Pss 5:8; 54:5; 56:2."}, {"pk": 2839037, "translation": "NET", "book": 19, "chapter": 27, "verse": 12, "text": "Do not turn me over to my enemies, for false witnesses who want to destroy me testify against me.", "comment": "tn Heb \u201cfor they have risen up against me, lying witnesses and a testifier of violence.\u201d The form \u05d9\u05b8\u05e4\u05b5\u05d7\u05b7 (yafeakh) is traditionally understood as a verb meaning \u201csnort, breathe out\u201d: \u201cfor false witnesses are risen up against me, and such as breathe out cruelty\u201d (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning \u201ca witness\u201d (or \u201ctestifier\u201d). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
tn Heb \u201cdo not give me over to the desire of my enemies.\u201d"}, {"pk": 2839038, "translation": "NET", "book": 19, "chapter": 27, "verse": 13, "text": "Where would I be if I did not believe I would experience the LORD\u2019s favor in the land of the living?", "comment": "tn In the Hebrew text the sentence is incomplete: \u201cIf I had not believed [I would] see the goodness of the Lord in the land of the living.\u201d The words \u201cWhere would I be\u201d are supplied in the translation to clarify the intent of the statement."}, {"pk": 2839039, "translation": "NET", "book": 19, "chapter": 27, "verse": 14, "text": "Rely on the LORD! Be strong and confident! Rely on the LORD!", "comment": "tn Heb \u201cbe strong and let your heart be confident.\u201d
tn Or \u201cwait.\u201d"}, {"pk": 2839040, "translation": "NET", "book": 19, "chapter": 28, "verse": 1, "text": "To you, O LORD, I cry out! My protector, do not ignore me! If you do not respond to me, I will join those who are descending into the grave.", "comment": "tn Heb \u201cdo not be deaf from me.\u201d
tn Heb \u201clest [if] you are silent from me.\u201d
tn Heb \u201cI will be equal with.\u201d
tn Heb \u201cthe pit.\u201d The noun \u05d1\u05bc\u05d5\u05b9\u05e8 (bor, \u201cpit, cistern\u201d) is sometimes used of the grave and/or the realm of the dead.
sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.
tn Heb \u201cmy rocky summit.\u201d The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2."}, {"pk": 2839041, "translation": "NET", "book": 19, "chapter": 28, "verse": 2, "text": "Hear my plea for mercy when I cry out to you for help, when I lift my hands toward your holy temple!", "comment": "tn The Hebrew term \u05d3\u05bc\u05b0\u05d1\u05b4\u05d9\u05e8 (d\u00ffvir, \u201ctemple\u201d) actually refers to the most holy place within the sanctuary.
sn I lift my hands. Lifting one\u2019s hands toward God was a gesture of prayer."}, {"pk": 2839042, "translation": "NET", "book": 19, "chapter": 28, "verse": 3, "text": "Do not drag me away with evil men, with those who behave wickedly, who talk so friendly to their neighbors, while they plan to harm them!", "comment": "tn Heb \u201cand evil [is] in their heart[s].\u201d
tn Heb \u201cworkers of wickedness.\u201d
tn Heb \u201cspeakers of peace with their neighbors.\u201d"}, {"pk": 2839043, "translation": "NET", "book": 19, "chapter": 28, "verse": 4, "text": "Pay them back for their evil deeds! Pay them back for what they do! Punish them!", "comment": "tn Heb \u201cGive to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.\u201d The highly repetitive style reflects the psalmist\u2019s agitated emotional state and draws attention to his yearning for justice."}, {"pk": 2839044, "translation": "NET", "book": 19, "chapter": 28, "verse": 5, "text": "For they do not understand the LORD\u2019s actions, or the way he carries out justice. The LORD will permanently demolish them.", "comment": "tn Heb \u201che\u201d; the referent (the Lord, who is referred to in the two immediately preceding lines) has been specified in the translation for clarity.
tn Heb \u201cwill tear them down and not rebuild them.\u201d The ungodly are compared to a structure that is permanently demolished.
tn Heb \u201cor the work of his hands.\u201d In this context \u201cthe Lord\u2019s actions\u201d and \u201cthe work of his hands\u201d probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4\u20137.) Evil men do not \u201cunderstand\u201d God\u2019s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions."}, {"pk": 2839045, "translation": "NET", "book": 19, "chapter": 28, "verse": 6, "text": "The LORD deserves praise, for he has heard my plea for mercy!", "comment": "tn Heb \u201cblessed [be] the Lord.\u201d
sn He has heard my plea for mercy. The psalmist\u2019s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him."}, {"pk": 2839046, "translation": "NET", "book": 19, "chapter": 28, "verse": 7, "text": "The LORD strengthens and protects me; I trust in him with all my heart. I am rescued and my heart is full of joy; I will sing to him in gratitude.", "comment": "tn Heb \u201cin him my heart trusts.\u201d
tn Heb \u201cThe Lord [is] my strength and my shield.\u201d
tn Or \u201cI am helped.\u201d
tn Heb \u201cand my heart exults.\u201d
tn Heb \u201cand from my song I will thank him.\u201d As pointed in the Hebrew text, \u05de\u05b4\u05e9\u05c1\u05bc\u05b4\u05d9\u05e8\u05b4\u05d9 (mishiri) appears to be \u201cfrom my song,\u201d but the preposition \u201cfrom\u201d never occurs elsewhere with the verb \u201cto thank\u201d (Hiphil of \u05d9\u05b8\u05d3\u05b8\u05d4, yadah). Perhaps \u05de\u05e9\u05c1\u05d9\u05e8 is a noun form meaning \u201csong.\u201d If so, it can be taken as an adverbial accusative, \u201cand [with] my song I will thank him.\u201d See P. C. Craigie, Psalms 1\u201350 (WBC), 236."}, {"pk": 2839047, "translation": "NET", "book": 19, "chapter": 28, "verse": 8, "text": "The LORD strengthens his people; he protects and delivers his chosen king.", "comment": "tn Heb \u201che [is] a refuge of help for his anointed one.\u201d The noun \u05de\u05b8\u05e9\u05c1\u05b4\u05d9\u05d7\u05b7 (mashiakh, \u201canointed one\u201d) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
tn Heb \u201cthe Lord [is] strength to them\u201d (or perhaps, \u201cto him\u201d). The form \u05dc\u05b8\u05de\u05d5\u05b9 (lamo, \u201cto them/him\u201d) is probably a corruption of an original \u05dc\u05b0\u05e2\u05b7\u05de\u05d5\u05b9 (l\u00ff\u2019amo, \u201cto his people\u201d; see P. C. Craigie, Psalms 1\u201350 [WBC], 236), perhaps due to quiescence of the letter ayin (\u05e2; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord\u2019s \u201cpeople\u201d in the next verse."}, {"pk": 2839048, "translation": "NET", "book": 19, "chapter": 28, "verse": 9, "text": "Deliver your people! Empower the nation that belongs to you! Care for them like a shepherd and carry them in your arms at all times!", "comment": "tn Heb \u201cshepherd them and lift them up.\u201dsn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2\u20134).
tn Or \u201cforever.\u201d
tn Or \u201cbless.\u201d
tn Heb \u201cyour inheritance.\u201d The parallelism (note \u201cyour people\u201d) indicates that Israel is in view."}, {"pk": 2839049, "translation": "NET", "book": 19, "chapter": 29, "verse": 1, "text": "Acknowledge the LORD, you heavenly beings, acknowledge the LORD\u2019s majesty and power!", "comment": "tn Or \u201cascribe to the Lord glory and strength.\u201d
tc Heb \u201csons of gods,\u201d or \u201csons of God.\u201d Though \u05d0\u05b5\u05dc\u05b4\u05d9\u05dd (\u2019elim) is vocalized as a plural form (\u201cgods\u201d) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read \u201cGod.\u201d Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.tn The phrase \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b5\u05dc\u05b4\u05d9\u05dd (b\u00ffney \u2019elim, \u201csons of gods\u201d or \u201csons of God\u201d) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the \u201csons of gods/God\u201d are also called \u201cthe assembly of the holy ones\u201d and \u201ccouncil of the holy ones.\u201d The heavenly assembly, comprised of so-called \u201cangels\u201d and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as \u201choly ones.\u201d In Canaanite mythological texts the divine council of the high god El is referred to as \u201cthe sons of El.\u201d The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord\u2019s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., \u201cThe Polemic against Baalism in Israel\u2019s Early History and Literature,\u201d BSac 150 (1994): 280-82."}, {"pk": 2839050, "translation": "NET", "book": 19, "chapter": 29, "verse": 2, "text": "Acknowledge the majesty of the LORD\u2019s reputation! Worship the LORD in holy attire!", "comment": "tn Heb \u201cascribe to the Lord the glory of his name.\u201d The Hebrew term \u05e9\u05c1\u05b5\u05dd (shem, \u201cname\u201d) refers here to the Lord\u2019s reputation. (The English term \u201cname\u201d is often used the same way.)
tn That is, properly dressed for the occasion."}, {"pk": 2839051, "translation": "NET", "book": 19, "chapter": 29, "verse": 3, "text": "The LORD\u2019s shout is heard over the water; the majestic God thunders, the LORD appears over the surging water.", "comment": "tn Heb \u201cthe voice of the Lord [is] over the water.\u201d As the next line makes clear, the \u201cvoice of the Lord\u201d is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.
tn Traditionally \u201cmany waters.\u201d The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The \u201csurging waters\u201d may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.
tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people."}, {"pk": 2839052, "translation": "NET", "book": 19, "chapter": 29, "verse": 4, "text": "The LORD\u2019s shout is powerful, the LORD\u2019s shout is majestic.", "comment": "tn Heb \u201cthe voice of the Lord [is] accompanied by strength.\u201d
tn Heb \u201cthe voice of the Lord [is] accompanied by majesty.\u201d"}, {"pk": 2839053, "translation": "NET", "book": 19, "chapter": 29, "verse": 5, "text": "The LORD\u2019s shout breaks the cedars, the LORD shatters the cedars of Lebanon.", "comment": "tn The Hebrew participial form draws attention to the durative nature of the action being described.
tn The prefixed verbal forms with vav (\u05d5) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 \u00a7111.u). The verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05e8 (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means \u201cbreak\u201d in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance \u201cbreak again and again, break in pieces.\u201d Another option is to understand the form as resultative: \u201cmake broken\u201d (see IBHS 404-7 \u00a724.3).
sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12\u201313)."}, {"pk": 2839054, "translation": "NET", "book": 19, "chapter": 29, "verse": 6, "text": "He makes Lebanon skip like a calf and Sirion like a young ox.", "comment": "sn Lebanon and Sirion are compared to frisky young animals (a calf\u2026a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
sn Sirion is another name for Mount Hermon (Deut 3:9)."}, {"pk": 2839055, "translation": "NET", "book": 19, "chapter": 29, "verse": 7, "text": "The LORD\u2019s shout strikes with flaming fire.", "comment": "tn The verb normally means \u201cto hew [stone or wood],\u201d or \u201cto hew out.\u201d In Hos 6:5 it seems to mean \u201ccut in pieces,\u201d \u201cknock down,\u201d or perhaps \u201chack\u201d (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean \u201cassault.\u201d In v. 7 the verb seems to have a similar meaning, perhaps \u201cattack, strike.\u201d The phrase \u201cflames of fire\u201d is an adverbial accusative; the Lord\u2019s shout is accompanied by \u201cflames of fire,\u201d that is, lightning bolts.
sn The Lord\u2019s shout strikes with flaming fire. The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5\u20139: (A) the Lord\u2019s shout destroys the forest (v. 5); (B) the Lord\u2019s shout shakes the terrain (v. 6); (C) the Lord\u2019s shout is accompanied by destructive lightning (v. 7); (B\u00b4) the Lord\u2019s shout shakes the terrain (v. 8); (A\u00b4) the Lord\u2019s shout destroys the forest (v. 9)."}, {"pk": 2839056, "translation": "NET", "book": 19, "chapter": 29, "verse": 8, "text": "The LORD\u2019s shout shakes the wilderness, the LORD shakes the wilderness of Kadesh.", "comment": "tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178."}, {"pk": 2839057, "translation": "NET", "book": 19, "chapter": 29, "verse": 9, "text": "The LORD\u2019s shout bends the large trees and strips the leaves from the forests. Everyone in his temple says, \u201cMajestic!\u201d", "comment": "tn The usual form of the plural of \u05d9\u05b7\u05e2\u05b7\u05e8 (ya\u2019ar, \u201cforest\u201d) is \u05d9\u05b0\u05e2\u05b8\u05e8\u05b4\u05d9\u05dd (y\u00ff\u2019arim). For this reason some propose an emendation to \u05d9\u05b0\u05e2\u05b8\u05dc\u05d5\u05b9\u05ea (y\u00ff\u2019alot, \u201cfemale mountain goats\u201d) which would fit nicely in the parallelism with \u201cdeer\u201d (cf. NEB \u201cbrings kids early to birth\u201d). In this case one would have to understand the verb \u05d7\u05b8\u05e9\u05c2\u05b7\u05e3 (khasaf) to mean \u201ccause premature birth,\u201d an otherwise unattested homonym of the more common \u05d7\u05b8\u05e9\u05c2\u05b7\u05e3 (\u201cstrip bare\u201d).sn The Lord\u2019s thunderous shout is accompanied by high winds which damage the trees of the forest.
tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (\u05d5) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 \u00a7111.t.
tc Heb \u201cthe deer.\u201d Preserving this reading, some translate the preceding verb, \u201ccauses [the deer] to give premature birth\u201d (cf. NEB, NASB). But the Polel of \u05d7\u05d5\u05bc\u05dc/\u05d7\u05b4\u05d9\u05dc (khul/khil) means \u201cgive birth,\u201d not \u201ccause to give birth,\u201d and the statement \u201cthe Lord\u2019s shout gives birth to deer\u201d is absurd. In light of the parallelism (note \u201cforests\u201d in the next line) and v. 5, it is preferable to emend \u05d0\u05b7\u05d9\u05bc\u05b8\u05dc\u05d5\u05b9\u05ea (\u2019ayyalot, \u201cdeer\u201d) to \u05d0\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea (\u2019elot, \u201clarge trees\u201d) understanding the latter as an alternate form of the usual plural form \u05d0\u05b7\u05d9\u05bc\u05b8\u05dc\u05b4\u05d9\u05dd (\u2019ayyalim).
tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
tn Heb \u201cIn his temple, all of it says, \u2018Glory.\u2019\u201d"}, {"pk": 2839058, "translation": "NET", "book": 19, "chapter": 29, "verse": 10, "text": "The LORD sits enthroned over the engulfing waters, the LORD sits enthroned as the eternal king.", "comment": "tn The noun \u05de\u05bc\u05b7\u05d1\u05bc\u05d5\u05bc\u05dc (mabbul, \u201cflood\u201d) appears only here and in Gen 6\u201311, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of \u05de\u05bc\u05b7\u05d1\u05bc\u05d5\u05bc\u05dc is the \u201csurging waters\u201d mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like \u201cthunders\u201d in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
tn The prefixed verbal form with vav (\u05d5) consecutive here carries the descriptive function of the preceding perfect."}, {"pk": 2839059, "translation": "NET", "book": 19, "chapter": 29, "verse": 11, "text": "The LORD gives his people strength; the LORD grants his people security.", "comment": "tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
tn Heb \u201cblesses his people with peace.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace\u201d) probably refers here to the protection and prosperity experienced by God\u2019s people after the Lord intervenes in battle on their behalf."}, {"pk": 2839060, "translation": "NET", "book": 19, "chapter": 30, "verse": 1, "text": "I will praise you, O LORD, for you lifted me up, and did not allow my enemies to gloat over me.", "comment": "sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
tn Heb \u201ca song of the dedication of the house.\u201d The referent of \u201chouse\u201d is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon\u2019s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
tn Elsewhere the verb \u05d3\u05bc\u05b8\u05dc\u05b8\u05d4 (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord\u2019s part.
tn Or \u201crejoice.\u201d"}, {"pk": 2839061, "translation": "NET", "book": 19, "chapter": 30, "verse": 2, "text": "O LORD my God, I cried out to you and you healed me.", "comment": "sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41."}, {"pk": 2839062, "translation": "NET", "book": 19, "chapter": 30, "verse": 3, "text": "O LORD, you pulled me up from Sheol; you rescued me from among those descending into the grave.", "comment": "tn Or \u201cmy life.\u201d
tn Heb \u201cyou kept me alive from those descending into the pit.\u201d The Hebrew noun \u05d1\u05d5\u05b9\u05e8 (bor, \u201cpit, cistern\u201d) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, \u201cyou kept me alive so that I did not go down into the pit.\u201d"}, {"pk": 2839063, "translation": "NET", "book": 19, "chapter": 30, "verse": 4, "text": "Sing to the LORD, you faithful followers of his; give thanks to his holy name.", "comment": "tn A \u201cfaithful follower\u201d (\u05d7\u05b8\u05e1\u05b4\u05d9\u05d3) is one who does what is right in God\u2019s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
tn Heb \u201cto his holy remembrance.\u201d The noun \u05d6\u05b5\u05db\u05b5\u05e8 (zekher, \u201cremembrance\u201d) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12.The Lord\u2019s \u201cname\u201d is \u201choly\u201d in the sense that it is a reminder of his uniqueness and greatness."}, {"pk": 2839064, "translation": "NET", "book": 19, "chapter": 30, "verse": 5, "text": "For his anger lasts only a brief moment, and his good favor restores one\u2019s life. One may experience sorrow during the night, but joy arrives in the morning.", "comment": "tn Heb \u201cin the evening weeping comes to lodge, but at morning a shout of joy.\u201d \u201cWeeping\u201d is personified here as a traveler who lodges with one temporarily.
tn Heb \u201cfor [there is] a moment in his anger, [but] life in his favor.\u201d Because of the parallelism with \u201cmoment,\u201d some understand \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (khayyim) in a quantitative sense: \u201clifetime\u201d (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd has a qualitative sense: \u201cphysical life\u201d or even \u201cprosperous life\u201d (cf. NEB \u201cin his favour there is life\u201d)."}, {"pk": 2839065, "translation": "NET", "book": 19, "chapter": 30, "verse": 6, "text": "In my self-confidence I said, \u201cI will never be upended.\u201d", "comment": "sn In my self-confidence I said\u2026 Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8\u201311)."}, {"pk": 2839066, "translation": "NET", "book": 19, "chapter": 30, "verse": 7, "text": "O LORD, in your good favor you made me secure. Then you rejected me and I was terrified.", "comment": "tn Heb \u201cyou hid your face.\u201d The idiom \u201chide the face\u201d can mean \u201cignore\u201d (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of \u201creject\u201d (see Ps 88:14).
tn Heb \u201cin your good favor you caused to stand for my mountain strength.\u201d Apparently this means \u201cyou established strength for my mountain\u201d (\u201cmountain\u201d in this case representing his rule, which would be centered on Mt. Zion) or \u201cyou established strength as my mountain\u201d (\u201cmountain\u201d in this case being a metaphor for security)."}, {"pk": 2839067, "translation": "NET", "book": 19, "chapter": 30, "verse": 8, "text": "To you, O LORD, I cried out; I begged the Lord for mercy:", "comment": "tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis."}, {"pk": 2839068, "translation": "NET", "book": 19, "chapter": 30, "verse": 9, "text": "\u201cWhat profit is there in taking my life, in my descending into the Pit? Can the dust of the grave praise you? Can it declare your loyalty?", "comment": "sn The following two verses (vv. 9\u201310) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
tn The Hebrew term \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat, \u201cpit\u201d) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).
tn Heb \u201cdust.\u201d The words \u201cof the grave\u201d are supplied in the translation for clarification.
tn The rhetorical questions anticipate the answer, \u201cOf course not!\u201dsn According to the OT, those who descend into the realm of death/Sheol are cut off from God\u2019s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10\u201312; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
tn Heb \u201cWhat profit [is there] in my blood?\u201d \u201cBlood\u201d here represents his life."}, {"pk": 2839069, "translation": "NET", "book": 19, "chapter": 30, "verse": 10, "text": "Hear, O LORD, and have mercy on me! O LORD, deliver me!\u201d", "comment": "tn Heb \u201cbe a helper to me.\u201d"}, {"pk": 2839070, "translation": "NET", "book": 19, "chapter": 30, "verse": 11, "text": "Then you turned my lament into dancing; you removed my sackcloth and covered me with joy.", "comment": "sn Covered me with joy. \u201cJoy\u201d probably stands metonymically for festive attire here."}, {"pk": 2839071, "translation": "NET", "book": 19, "chapter": 30, "verse": 12, "text": "So now my heart will sing to you and not be silent; O LORD my God, I will always give thanks to you.", "comment": "tn Heb \u201cglory.\u201d Some view \u05db\u05b8\u05d1\u05d5\u05b9\u05d3 (khavod, \u201cglory\u201d) here as a metonymy for man\u2019s inner being (see BDB 459 s.v. II \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 5), but it is preferable to emend the form to \u05db\u05bc\u05b0\u05d1\u05b5\u05d3\u05b4\u05d9 (k\u00ffvediy, \u201cmy liver\u201d). Like the heart, the liver is viewed as the seat of one\u2019s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: \u201cher [Anat\u2019s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.\u201d \u201cHeart\u201d is used in the translation above for the sake of English idiom; the expression \u201cmy liver sings\u201d would seem odd indeed to the modern reader.
tn Or \u201cforever.\u201d
tn Heb \u201cso that\u201d; or \u201cin order that.\u201d"}, {"pk": 2839072, "translation": "NET", "book": 19, "chapter": 31, "verse": 1, "text": "In you, O LORD, I have taken shelter! Never let me be humiliated! Vindicate me by rescuing me!", "comment": "tn Heb \u201cin your vindication rescue me.\u201d
sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19\u201324, which were apparently written after the Lord answered the prayer of vv. 1\u201318, the psalmist thanks the Lord for delivering him."}, {"pk": 2839073, "translation": "NET", "book": 19, "chapter": 31, "verse": 2, "text": "Listen to me! Quickly deliver me! Be my protector and refuge, a stronghold where I can be safe!", "comment": "tn Heb \u201cbecome for me a rocky summit of refuge.\u201d
tn Heb \u201ca house of strongholds to deliver me.\u201d
tn Heb \u201cturn toward me your ear.\u201d"}, {"pk": 2839074, "translation": "NET", "book": 19, "chapter": 31, "verse": 3, "text": "For you are my high ridge and my stronghold; for the sake of your own reputation you lead me and guide me.", "comment": "sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
tn Heb \u201cname.\u201d The Hebrew term \u05e9\u05c1\u05b5\u05dd (shem, \u201cname\u201d) refers here to the Lord\u2019s reputation. (The English term \u201cname\u201d is often used the same way.)
tn The present translation assumes that the imperfect verbal forms are generalizing, \u201cyou lead me and guide me.\u201d Other options are to take them as an expression of confidence about the future, \u201cyou will lead me and guide me\u201d (cf. NASB), or as expressing a prayer, \u201clead me and guide me\u201d (cf. NEB, NIV, NRSV)."}, {"pk": 2839075, "translation": "NET", "book": 19, "chapter": 31, "verse": 4, "text": "You will free me from the net they hid for me, for you are my place of refuge.", "comment": "tn Heb \u201cbring me out.\u201d The translation assumes that the imperfect verbal form expresses the psalmist\u2019s confidence about the future. Another option is to take the form as expressing a prayer, \u201cfree me.\u201d"}, {"pk": 2839076, "translation": "NET", "book": 19, "chapter": 31, "verse": 5, "text": "Into your hand I entrust my life; you will rescue me, O LORD, the faithful God.", "comment": "tn Or \u201credeem.\u201d The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist\u2019s certitude and confidence that God will intervene. The psalmist is so confident of God\u2019s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (\u201crescue me\u201d; cf. NIV). See IBHS 494-95 \u00a730.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
tn Heb \u201cmy spirit.\u201d The noun \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh, \u201cspirit\u201d) here refers to the animating spirit that gives the psalmist life."}, {"pk": 2839077, "translation": "NET", "book": 19, "chapter": 31, "verse": 6, "text": "I hate those who serve worthless idols, but I trust in the LORD.", "comment": "tn Heb \u201cthe ones who observe vain things of falsehood.\u201d See Jonah 2:9."}, {"pk": 2839078, "translation": "NET", "book": 19, "chapter": 31, "verse": 7, "text": "I will be happy and rejoice in your faithfulness, because you notice my pain and you are aware of how distressed I am.", "comment": "tn Heb \u201cyou know the distresses of my life.\u201d"}, {"pk": 2839079, "translation": "NET", "book": 19, "chapter": 31, "verse": 8, "text": "You do not deliver me over to the power of the enemy; you enable me to stand in a wide open place.", "comment": "tn Heb \u201cyou cause my feet to stand.\u201d"}, {"pk": 2839080, "translation": "NET", "book": 19, "chapter": 31, "verse": 9, "text": "Have mercy on me, for I am in distress! My eyes grow dim from suffering. I have lost my strength.", "comment": "tn Or perhaps, \u201care swollen.\u201d
tn Cf. Ps 6:7, which has a similar line.
tn Heb \u201cmy breath and my stomach [grow weak].\u201d Apparently the verb in the previous line (\u201cgrow dim, be weakened\u201d) is to be understood here. The Hebrew term \u05e0\u05e4\u05e9\u05c1 can mean \u201clife,\u201d or, more specifically, \u201cthroat, breath.\u201d The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure."}, {"pk": 2839081, "translation": "NET", "book": 19, "chapter": 31, "verse": 10, "text": "For my life nears its end in pain; my years draw to a close as I groan. My strength fails me because of my sin, and my bones become brittle.", "comment": "tn Heb \u201cgrow weak.\u201d
tn Heb \u201cand my years in groaning.\u201d
tn Heb \u201cstumbles in.\u201d"}, {"pk": 2839082, "translation": "NET", "book": 19, "chapter": 31, "verse": 11, "text": "Because of all my enemies, people disdain me; my neighbors are appalled by my suffering \u2014 those who know me are horrified by my condition; those who see me in the street run away from me.", "comment": "tn Heb \u201cand [an object of ] horror to those known by me.\u201d
tn Heb \u201cbecause of all my enemies I am a reproach.\u201d
tc Heb \u201cand to my neighbors, exceedingly.\u201d If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie (Psalms 1\u201350 [WBC], 258) suggests that the initial mem (\u05de) on \u05de\u05b0\u05d0\u05b9\u05d3 (me\u2019od, \u201cexceedingly\u201d) be understood as an enclitic mem (\u05dd) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form \u05d0\u05b5\u05d3 (\u2019ed) can then be taken as a defectively written form of \u05d0\u05b5\u05d9\u05d3 (\u2019ed, \u201ccalamity\u201d). If one follows this emendation, then the text reads literally, \u201cand to my neighbors [I am one who experiences] calamity.\u201d The noun \u05e4\u05b7\u05d7\u05b7\u05d3 (fakhad, \u201c[object of] horror\u201d) occurs in the next line; \u05d0\u05b5\u05d9\u05d3 and \u05e4\u05b7\u05d7\u05b7\u05d3 appear in parallelism elsewhere (see Prov 1:26\u201327)."}, {"pk": 2839083, "translation": "NET", "book": 19, "chapter": 31, "verse": 12, "text": "I am forgotten, like a dead man no one thinks about; I am regarded as worthless, like a broken jar.", "comment": "tn Heb \u201cI am like a broken jar.\u201d One throws away a broken jar without a second thought because it is considered worthless and useless.
tn Heb \u201cI am forgotten, like a dead man, from [the] heart.\u201d The \u201cheart\u201d is here viewed as the center of one\u2019s thoughts."}, {"pk": 2839084, "translation": "NET", "book": 19, "chapter": 31, "verse": 13, "text": "For I hear what so many are saying, the terrifying news that comes from every direction. When they plot together against me, they figure out how they can take my life.", "comment": "tn Heb \u201cthe terror from all around.\u201d
tn Heb \u201cthe report of many.\u201d"}, {"pk": 2839085, "translation": "NET", "book": 19, "chapter": 31, "verse": 14, "text": "But I trust in you, O LORD! I declare, \u201cYou are my God!\u201d"}, {"pk": 2839086, "translation": "NET", "book": 19, "chapter": 31, "verse": 15, "text": "You determine my destiny! Rescue me from the power of my enemies and those who chase me.", "comment": "tn Heb \u201cin your hand [are] my times.\u201d"}, {"pk": 2839087, "translation": "NET", "book": 19, "chapter": 31, "verse": 16, "text": "Smile on your servant! Deliver me because of your faithfulness!", "comment": "tn Heb \u201ccause your face to shine.\u201d"}, {"pk": 2839088, "translation": "NET", "book": 19, "chapter": 31, "verse": 17, "text": "O LORD, do not let me be humiliated, for I call out to you! May evil men be humiliated! May they go wailing to the grave!", "comment": "tn The verb \u05d9\u05b4\u05d3\u05bc\u05b0\u05de\u05d5\u05bc (yidd\u00ffmu) is understood as a form of \u05d3\u05bc\u05b8\u05de\u05b7\u05dd (damam, \u201cwail, lament\u201d). Another option is to take the verb from \u05d3\u05bc\u05b8\u05de\u05b7\u05dd (\u201cbe quiet\u201d; see BDB 198-99 s.v. I \u05d3\u05bc\u05b8\u05de\u05b7\u05dd), in which case one might translate, \u201cMay they lie silent in the grave.\u201d"}, {"pk": 2839089, "translation": "NET", "book": 19, "chapter": 31, "verse": 18, "text": "May lying lips be silenced \u2014 lips that speak defiantly against the innocent with arrogance and contempt!", "comment": "tn Heb \u201cthe [ones which].\u201d
tn Or \u201cgodly.\u201d"}, {"pk": 2839090, "translation": "NET", "book": 19, "chapter": 31, "verse": 19, "text": "How great is your favor, which you store up for your loyal followers! In plain sight of everyone you bestow it on those who take shelter in you.", "comment": "tn Or \u201cHow abundant are your blessings!\u201d
tn Heb \u201cfor those who fear you.\u201d
tn \u201cTaking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11\u201312; 34:21\u201322).
tn Heb \u201cyou work [your favor] for the ones seeking shelter in you before the sons of men.\u201d"}, {"pk": 2839091, "translation": "NET", "book": 19, "chapter": 31, "verse": 20, "text": "You hide them with you, where they are safe from the attacks of men; you conceal them in a shelter, where they are safe from slanderous attacks.", "comment": "tn Heb \u201cyou hide them in the hiding place of your face from the attacks of man.\u201d The imperfect verbal forms in this verse draw attention to God\u2019s typical treatment of the faithful.
tn The noun \u05e8\u05b9\u05db\u05b6\u05e1 (rokhes) occurs only here. Its meaning is debated; some suggest \u201csnare,\u201d while others propose \u201cslander\u201d or \u201cconspiracy.\u201d
tn Heb \u201cyou conceal them in a shelter from the strife of tongues.\u201d"}, {"pk": 2839092, "translation": "NET", "book": 19, "chapter": 31, "verse": 21, "text": "The LORD deserves praise for he demonstrated his amazing faithfulness to me when I was besieged by enemies.", "comment": "tn Heb \u201cfor he caused his faithfulness to be amazing to me in a besieged city.\u201d The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the Lord answered his prayer for help. Verses 19-24 were apparently written after the Lord answered the prayer of vv. 1\u201318.
tn Heb \u201cblessed [be] the Lord.\u201d"}, {"pk": 2839093, "translation": "NET", "book": 19, "chapter": 31, "verse": 22, "text": "I jumped to conclusions and said, \u201cI am cut off from your presence!\u201d But you heard my plea for mercy when I cried out to you for help.", "comment": "tn Heb \u201cfrom before your eyes.\u201d
tn Heb \u201cand I, I said in my haste.\u201d"}, {"pk": 2839094, "translation": "NET", "book": 19, "chapter": 31, "verse": 23, "text": "Love the LORD, all you faithful followers of his! The LORD protects those who have integrity, but he pays back in full the one who acts arrogantly.", "comment": "tn A \u201cfaithful follower\u201d (\u05d7\u05b8\u05e1\u05b4\u05d9\u05d3, khasid) is one who does what is right in God\u2019s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
tn The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud."}, {"pk": 2839095, "translation": "NET", "book": 19, "chapter": 31, "verse": 24, "text": "Be strong and confident, all you who wait on the LORD!", "comment": "tn Heb \u201cbe strong and let your heart[s] be confident.\u201d"}, {"pk": 2839096, "translation": "NET", "book": 19, "chapter": 32, "verse": 1, "text": "How blessed is the one whose rebellious acts are forgiven, whose sin is pardoned!", "comment": "tn Heb \u201clifted up.\u201d
tn Heb \u201ccovered over.\u201d
sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one\u2019s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. The word is derived from a verb meaning \u201cto be prudent; to be wise.\u201d Various options are: \u201ca contemplative song,\u201d \u201ca song imparting moral wisdom,\u201d or \u201ca skillful [i.e., well-written] song.\u201d The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52\u201355, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one\u2019s sins are forgiven."}, {"pk": 2839097, "translation": "NET", "book": 19, "chapter": 32, "verse": 2, "text": "How blessed is the one whose wrongdoing the LORD does not punish, in whose spirit there is no deceit.", "comment": "tn Heb \u201cblessed [is] the man to whom the Lord does not impute wrongdoing.\u201d
tn Heb \u201cman.\u201d The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific \u201cman\u201d has been translated with the more neutral \u201cone.\u201d
sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God."}, {"pk": 2839098, "translation": "NET", "book": 19, "chapter": 32, "verse": 3, "text": "When I refused to confess my sin, my whole body wasted away, while I groaned in pain all day long.", "comment": "tn Heb \u201cwhen I was silent.\u201d
tn Heb \u201cmy bones became brittle.\u201d The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences."}, {"pk": 2839099, "translation": "NET", "book": 19, "chapter": 32, "verse": 4, "text": "For day and night you tormented me; you tried to destroy me in the intense heat of summer. (Selah)", "comment": "tn Heb \u201cyour hand was heavy upon me.\u201d
sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.
tc Heb \u201cmy [?] was turned.\u201d The meaning of the Hebrew term \u05dc\u05b0\u05e9\u05c1\u05b7\u05d3 (l\u00ffshad) is uncertain. A noun \u05dc\u05b8\u05e9\u05c1\u05b8\u05d3 (lashad, \u201ccake\u201d) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to \u05dc\u05b0\u05e9\u05c1\u05bb\u05d3\u05bc\u05b4\u05d9 (l\u00ffshuddiy, \u201cto my destruction\u201d) and understand \u201cyour hand\u201d as the subject of the verb \u201cwas turned.\u201d In this case the text reads, \u201c[your hand] was turned to my destruction.\u201d In Lam 3:3 the author laments that God\u2019s \u201chand\u201d was \u201cturned\u201d (\u05d4\u05b8\u05e4\u05b7\u05da\u05b0, hafakh) against him in a hostile sense.sn You tried to destroy me. The psalmist\u2019s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.
tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, \u201cin the times of drought.\u201d"}, {"pk": 2839100, "translation": "NET", "book": 19, "chapter": 32, "verse": 5, "text": "Then I confessed my sin; I no longer covered up my wrongdoing. I said, \u201cI will confess my rebellious acts to the LORD.\u201d And then you forgave my sins. (Selah)", "comment": "tn Heb \u201cthe wrongdoing of my sin.\u201d By joining synonyms for \u201csin\u201d in this way, the psalmist may be emphasizing the degree of his wrongdoing.
tn The Hiphil of \u05d9\u05d3\u05d4 normally means \u201cgive thanks, praise,\u201d but here, as in Prov 28:13, it means \u201cconfess.\u201d"}, {"pk": 2839101, "translation": "NET", "book": 19, "chapter": 32, "verse": 6, "text": "For this reason every one of your faithful followers should pray to you while there is a window of opportunity. Certainly when the surging water rises, it will not reach them.", "comment": "tn A \u201cfaithful follower\u201d (\u05d7\u05b8\u05e1\u05b4\u05d9\u05d3, khasid) is one who does what is right in God\u2019s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
tn Heb \u201cat a time of finding.\u201d This may mean, \u201cwhile there is time to \u2018find\u2019 [the Lord]\u201d and seek his forgiveness (cf. NIV). Some emend the text by combining \u05de\u05b0\u05e6\u05b9\u05d0 (m\u00fftso\u2019, \u201cfinding\u201d) with the following term \u05e8\u05b7\u05e7 (raq, \u201conly, surely\u201d) and read either \u05e8[\u05d5\u05b9]\u05de\u05b8\u05e6 (matsor, \u201cdistress\u201d; see Ps 31:22) or \u05e7[\u05d5\u05b9]\u05de\u05b8\u05e6 (matsoq, \u201chardship\u201d; see Ps 119:143). In this case, one may translate \u201cin a time of distress/hardship\u201d (cf. NEB, NRSV).
tn The Hebrew term \u05e8\u05b7\u05e7 (raq) occasionally has an asseverative force.
sn The surging water is here a metaphor for trouble that endangers one\u2019s life.
tn Heb \u201chim.\u201d The translation uses the plural \u201cthem\u201d to agree with the plural \u201cevery one of your faithful followers\u201d in the first line of v. 6."}, {"pk": 2839102, "translation": "NET", "book": 19, "chapter": 32, "verse": 7, "text": "You are my hiding place; you protect me from distress. You surround me with shouts of joy from those celebrating deliverance. (Selah)", "comment": "tn Heb \u201c[with] shouts of joy of deliverance you surround me.\u201d"}, {"pk": 2839103, "translation": "NET", "book": 19, "chapter": 32, "verse": 8, "text": "I will instruct and teach you about how you should live. I will advise you as I look you in the eye.", "comment": "tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word \u201ceye\u201d in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8\u20139 (cf. NASB \u201cI will instruct you and teach you\u2026I will counsel you with My eye upon you\u201d).
tn Heb \u201cI will instruct you and I will teach you in the way [in] which you should walk.\u201d
tn Heb \u201cI will advise, upon you my eye,\u201d that is, \u201cI will offer advice [with] my eye upon you.\u201d In 2 Chr 20:12 the statement \u201cour eye is upon you\u201d means that the speakers are looking to the Lord for intervention. Here the expression \u201cmy eye upon you\u201d may simply mean that the psalmist will teach his pupils directly and personally."}, {"pk": 2839104, "translation": "NET", "book": 19, "chapter": 32, "verse": 9, "text": "Do not be like an unintelligent horse or mule, which will not obey you unless they are controlled by a bridle and bit.", "comment": "tn Heb \u201clike a horse, like a mule without understanding.\u201d
tn The verb form is plural (i.e., \u201cdo not all of you be\u201d); the psalmist addresses the whole group.
tn Heb \u201cwith a bridle and bit, its [?] to hold, not to come near to you.\u201d The meaning of the Hebrew noun \u05e2\u05b2\u05d3\u05b4\u05d9 (\u2019adiy) is uncertain. Normally the word refers to \u201cjewelry,\u201d so some suggest the meaning \u201ctrappings\u201d here (cf. NASB). Some emend the form to \u05dc\u05b0\u05d7\u05b5\u05d9\u05d4\u05b6\u05dd (l\u00ffkhehem, \u201ctheir jawbones\u201d) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1\u201350 [WBC], 265) takes the form from an Arabic root and translates \u201cwhose gallop.\u201d Cf. also NRSV \u201cwhose temper must be curbed.\u201d"}, {"pk": 2839105, "translation": "NET", "book": 19, "chapter": 32, "verse": 10, "text": "An evil person suffers much pain, but the LORD\u2019s faithfulness overwhelms the one who trusts in him.", "comment": "tn Heb \u201cmany [are the] pains of evil [one].\u201d The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.
tn Heb \u201cbut the one who trusts in the Lord, faithfulness surrounds him.\u201d"}, {"pk": 2839106, "translation": "NET", "book": 19, "chapter": 32, "verse": 11, "text": "Rejoice in the LORD and be happy, you who are godly! Shout for joy, all you who are morally upright!", "comment": "tn Heb \u201call [you] pure of heart.\u201d The \u201cheart\u201d is here viewed as the seat of one\u2019s moral character and motives. The \u201cpure of heart\u201d are God\u2019s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 36:10; 64:10; 94:15; 97:11)."}, {"pk": 2839107, "translation": "NET", "book": 19, "chapter": 33, "verse": 1, "text": "You godly ones, shout for joy because of the LORD! It is appropriate for the morally upright to offer him praise.", "comment": "sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him."}, {"pk": 2839108, "translation": "NET", "book": 19, "chapter": 33, "verse": 2, "text": "Give thanks to the LORD with the harp! Sing to him to the accompaniment of a ten-stringed instrument!"}, {"pk": 2839109, "translation": "NET", "book": 19, "chapter": 33, "verse": 3, "text": "Sing to him a new song! Play skillfully as you shout out your praises to him!", "comment": "sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.
tn Heb \u201cplay skillfully with a loud shout.\u201d"}, {"pk": 2839110, "translation": "NET", "book": 19, "chapter": 33, "verse": 4, "text": "For the LORD\u2019s decrees are just, and everything he does is fair.", "comment": "sn For the Lord\u2019s decrees are just\u2026 After the call to praise (vv. 1\u20133), the psalmist now gives a series of reasons why the Lord is worthy of praise.
tn Heb \u201cand all his work [is] in faithfulness.\u201d
tn Or \u201cupright.\u201d
tn Heb \u201cword.\u201d In this context, which depicts the Lord as the sovereign creator and ruler of the world, the Lord\u2019s \u201cword\u201d refers to the decrees whereby he governs his dominion."}, {"pk": 2839111, "translation": "NET", "book": 19, "chapter": 33, "verse": 5, "text": "The LORD promotes equity and justice; the LORD\u2019s faithfulness extends throughout the earth.", "comment": "tn Heb \u201cfills the earth.\u201d
tn Heb \u201cloves.\u201d The verb \u201cloves\u201d is here metonymic; the Lord\u2019s commitment to principles of equity and justice causes him to actively promote these principles as he governs the world."}, {"pk": 2839112, "translation": "NET", "book": 19, "chapter": 33, "verse": 6, "text": "By the LORD\u2019s decree the heavens were made; by a mere word from his mouth all the stars in the sky were created.", "comment": "tn Heb \u201cword.\u201d
tn Heb \u201cand by the breath of his mouth all their host.\u201d The words \u201cwere created\u201d are added in the translation for stylistic reasons; they are understood by ellipsis (note \u201cwere made\u201d in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence."}, {"pk": 2839113, "translation": "NET", "book": 19, "chapter": 33, "verse": 7, "text": "He piles up the water of the sea; he puts the oceans in storehouses.", "comment": "tn Or \u201cwatery depths.\u201d The form \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05de\u05d5\u05b9\u05ea (t\u00ffhomot, \u201cwatery depths\u201d) is the plural form of \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd (t\u00ffhom, \u201cgreat deep\u201d; see Gen 1:2).
tn Heb \u201c[he] gathers like a pile the waters of the sea.\u201d Some prefer to emend \u05e0\u05b5\u05d3 (ged, \u201cheap, pile\u201d; cf. NASB) to \u05e0\u05b9\u05d3 (nod, \u201cbottle\u201d; cf. NRSV; NIV \u201cinto jars\u201d), but \u201cpile\u201d is used elsewhere to describe water that the Lord confines to one place (Exod 15:8; Josh 3:13, 16; Ps 78:13). This verse appears to refer to Gen 1:9, where God decrees that the watery deep be gathered to one place so that dry land might appear. If so, the participles in this and the following line depict this action with special vividness, as if the reader were present on the occasion. Another option is that the participles picture the confinement of the sea to one place as an ongoing divine activity."}, {"pk": 2839114, "translation": "NET", "book": 19, "chapter": 33, "verse": 8, "text": "Let the whole earth fear the LORD! Let all who live in the world stand in awe of him!", "comment": "tn In this context \u201cfear\u201d probably means \u201cto demonstrate respect for the Lord\u2019s power and authority by worshiping him and obeying his commandments.\u201d"}, {"pk": 2839115, "translation": "NET", "book": 19, "chapter": 33, "verse": 9, "text": "For he spoke, and it came into existence, he issued the decree, and it stood firm.", "comment": "tn That is, \u201call the earth\u201d in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note \u05d5\u05b7\u05d9\u05bc\u05b6\u05d4\u05b4\u05d9 [vayyehiy] and \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b2\u05de\u05b9\u05d3 [vayya\u2019amod]) is \u201cearth\u201d or \u201cworld,\u201d both of which are feminine nouns. However, \u05db\u05bc\u05b8\u05dc (kol, \u201call\u201d) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 \u00a7145.e).
tn Heb \u201che commanded.\u201d"}, {"pk": 2839116, "translation": "NET", "book": 19, "chapter": 33, "verse": 10, "text": "The LORD frustrates the decisions of the nations; he nullifies the plans of the peoples.", "comment": "tn Heb \u201cthoughts.\u201d
tn Heb \u201cbreaks\u201d or \u201cdestroys.\u201d The Hebrew perfect verbal forms here and in the next line generalize about the Lord\u2019s activity."}, {"pk": 2839117, "translation": "NET", "book": 19, "chapter": 33, "verse": 11, "text": "The LORD\u2019s decisions stand forever; his plans abide throughout the ages.", "comment": "tn Heb \u201cthe thoughts of his heart for generation to generation.\u201d The verb \u201cabides\u201d is supplied in the translation. The Lord\u2019s \u201cdecisions\u201d and \u201cplans\u201d here refer to his decrees and purposes."}, {"pk": 2839118, "translation": "NET", "book": 19, "chapter": 33, "verse": 12, "text": "How blessed is the nation whose God is the LORD, the people whom he has chosen to be his special possession.", "comment": "tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
tn Heb \u201cinheritance.\u201d"}, {"pk": 2839119, "translation": "NET", "book": 19, "chapter": 33, "verse": 13, "text": "The LORD watches from heaven; he sees all people.", "comment": "tn Heb \u201call the sons of men.\u201d
tn The Hebrew perfect verbal forms in v. 13 state general facts."}, {"pk": 2839120, "translation": "NET", "book": 19, "chapter": 33, "verse": 14, "text": "From the place where he lives he looks carefully at all the earth\u2019s inhabitants."}, {"pk": 2839121, "translation": "NET", "book": 19, "chapter": 33, "verse": 15, "text": "He is the one who forms every human heart, and takes note of all their actions.", "comment": "tn Heb \u201cthe one who forms together their heart[s].\u201d \u201cHeart\u201d here refers to human nature, composed of intellect, emotions and will. The precise force of \u05d9\u05b8\u05d7\u05b7\u05d3 (yakhad, \u201ctogether\u201d) is unclear here. The point seems to be that the Lord is the creator of every human being."}, {"pk": 2839122, "translation": "NET", "book": 19, "chapter": 33, "verse": 16, "text": "No king is delivered by his vast army; a warrior is not saved by his great might."}, {"pk": 2839123, "translation": "NET", "book": 19, "chapter": 33, "verse": 17, "text": "A horse disappoints those who trust in it for victory; despite its great strength, it cannot deliver.", "comment": "tn Heb \u201ca lie [is] the horse for victory.\u201d"}, {"pk": 2839124, "translation": "NET", "book": 19, "chapter": 33, "verse": 18, "text": "Look, the LORD takes notice of his loyal followers, those who wait for him to demonstrate his faithfulness", "comment": "tn Heb \u201clook, the eye of the Lord [is] toward the ones who fear him.\u201d The expression \u201cthe eye\u2026[is] toward\u201d here indicates recognition and the bestowing of favor. See Ps 34:15. The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.
tn Heb \u201cfor the ones who wait for his faithfulness.\u201d"}, {"pk": 2839125, "translation": "NET", "book": 19, "chapter": 33, "verse": 19, "text": "by saving their lives from death and sustaining them during times of famine.", "comment": "tn Heb \u201cand to keep them alive in famine.\u201d
tn Heb \u201cto save from death their live[s].\u201d"}, {"pk": 2839126, "translation": "NET", "book": 19, "chapter": 33, "verse": 20, "text": "We wait for the LORD; he is our deliverer and shield.", "comment": "tn Or \u201c[source of] help.\u201d
tn Or \u201cprotector.\u201d
tn Or \u201cour lives.\u201d The suffixed form of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing, life\u201d) is often equivalent to a pronoun in poetic texts."}, {"pk": 2839127, "translation": "NET", "book": 19, "chapter": 33, "verse": 21, "text": "For our hearts rejoice in him, for we trust in his holy name."}, {"pk": 2839128, "translation": "NET", "book": 19, "chapter": 33, "verse": 22, "text": "May we experience your faithfulness, O LORD, for we wait for you.", "comment": "tn Or \u201cjust as.\u201d
tn Heb \u201clet your faithfulness, O Lord, be on us.\u201d"}, {"pk": 2839129, "translation": "NET", "book": 19, "chapter": 34, "verse": 1, "text": "I will praise the LORD at all times; my mouth will continually praise him.", "comment": "tn Heb \u201ccontinually [will] his praise [be] in my mouth.\u201d
sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1\u201321 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (\u05d4) and v. 7 with the letter zayin (\u05d6). The letter vav (\u05d5), which comes between \u05d4 and \u05d6, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (\u05e4), is outside the acrostic scheme.
tn Heb \u201cBy David, when he changed his sense before Abimelech and he drove him away and he went.\u201dsn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10\u201315 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps \u201cAbimelech\u201d was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1\u201350 (WBC), 278.
tn Heb \u201cbless.\u201d"}, {"pk": 2839130, "translation": "NET", "book": 19, "chapter": 34, "verse": 2, "text": "I will boast in the LORD; let the oppressed hear and rejoice!", "comment": "tn Heb \u201cmy soul will boast\u201d; or better, \u201clet my soul boast.\u201d Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3)."}, {"pk": 2839131, "translation": "NET", "book": 19, "chapter": 34, "verse": 3, "text": "Magnify the LORD with me! Let\u2019s praise his name together!", "comment": "tn Or \u201cexalt.\u201d"}, {"pk": 2839132, "translation": "NET", "book": 19, "chapter": 34, "verse": 4, "text": "I sought the LORD\u2019s help and he answered me; he delivered me from all my fears.", "comment": "tn Heb \u201cI sought the Lord.\u201d"}, {"pk": 2839133, "translation": "NET", "book": 19, "chapter": 34, "verse": 5, "text": "Those who look to him for help are happy; their faces are not ashamed.", "comment": "tc Heb \u201cthey look to him and are radiant and their faces are not ashamed.\u201d The third person plural subject (\u201cthey\u201d) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, \u201clook to him and be radiant\u201d (cf. NEB, NRSV). Some medieval Hebrew mss and other ancient witnesses (Aquila, the Syriac, and Jerome) support an imperatival reading for the first verb. In the second line some (with support from the LXX and Syriac) change \u201ctheir faces\u201d to \u201cyour faces,\u201d which allows one to retain more easily the jussive force of the verb (suggested by the preceding \u05d0\u05b7\u05dc [\u2019al]): \u201cdo not let your faces be ashamed.\u201d It is probable that the verbal construction in the second line is rhetorical, expressing the conviction that the action in view cannot or should not happen. See GKC 322 \u00a7109.e."}, {"pk": 2839134, "translation": "NET", "book": 19, "chapter": 34, "verse": 6, "text": "This oppressed man cried out and the LORD heard; he saved him from all his troubles.", "comment": "tn The pronoun refers back to \u201cthis oppressed man,\u201d namely, the psalmist."}, {"pk": 2839135, "translation": "NET", "book": 19, "chapter": 34, "verse": 7, "text": "The LORD\u2019s angel camps around the LORD\u2019s loyal followers and delivers them.", "comment": "tn Heb \u201chis\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn The prefixed verb with vav (\u05d5) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 \u00a7111.u.
tn Heb \u201cthose who fear him.\u201d"}, {"pk": 2839136, "translation": "NET", "book": 19, "chapter": 34, "verse": 8, "text": "Taste and see that the LORD is good! How blessed is the one who takes shelter in him!", "comment": "tn \u201cTaking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11\u201312; 31:17\u201320; 34:21\u201322).
tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the Lord to a tasty meal.
tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
tn Heb \u201cman.\u201d The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific \u201cman\u201d with the more neutral \u201cone.\u201d"}, {"pk": 2839137, "translation": "NET", "book": 19, "chapter": 34, "verse": 9, "text": "Remain loyal to the LORD, you chosen people of his, for his loyal followers lack nothing!", "comment": "tn Heb \u201cfear.\u201d
tn Heb \u201cthose who fear him.\u201d
tn Heb \u201cO holy ones of his.\u201d"}, {"pk": 2839138, "translation": "NET", "book": 19, "chapter": 34, "verse": 10, "text": "Even young lions sometimes lack food and are hungry, but those who seek the LORD lack no good thing."}, {"pk": 2839139, "translation": "NET", "book": 19, "chapter": 34, "verse": 11, "text": "Come children! Listen to me! I will teach you what it means to fear the LORD.", "comment": "tn Heb \u201cthe fear of the Lord I will teach you.\u201d In vv. 13\u201314 the psalmist explains to his audience what it means to \u201cfear\u201d the Lord."}, {"pk": 2839140, "translation": "NET", "book": 19, "chapter": 34, "verse": 12, "text": "Do you want to really live? Would you love to live a long, happy life?", "comment": "tn Heb \u201cWho is the man who desires life?\u201d The rhetorical question is used to grab the audience\u2019s attention. \u201cLife\u201d probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
tn Heb \u201c[Who] loves days to see good?\u201d"}, {"pk": 2839141, "translation": "NET", "book": 19, "chapter": 34, "verse": 13, "text": "Then make sure you don\u2019t speak evil words or use deceptive speech!", "comment": "tn Heb \u201cand your lips from speaking deception.\u201d
tn Heb \u201cguard your tongue from evil.\u201d"}, {"pk": 2839142, "translation": "NET", "book": 19, "chapter": 34, "verse": 14, "text": "Turn away from evil and do what is right! Strive for peace and promote it!", "comment": "tn Heb \u201cseek peace and pursue it.\u201d
tn Or \u201cdo good.\u201d"}, {"pk": 2839143, "translation": "NET", "book": 19, "chapter": 34, "verse": 15, "text": "The LORD pays attention to the godly and hears their cry for help.", "comment": "tn Heb \u201cthe eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.\u201d"}, {"pk": 2839144, "translation": "NET", "book": 19, "chapter": 34, "verse": 16, "text": "But the LORD opposes evildoers and wipes out all memory of them from the earth.", "comment": "tn Heb \u201cthe face of the Lord [is] against the doers of evil to cut off from the earth memory of them.\u201d"}, {"pk": 2839145, "translation": "NET", "book": 19, "chapter": 34, "verse": 17, "text": "The godly cry out and the LORD hears; he saves them from all their troubles.", "comment": "tn Heb \u201cthey\u201d (i.e., the godly mentioned in v. 15).
tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18\u201322)."}, {"pk": 2839146, "translation": "NET", "book": 19, "chapter": 34, "verse": 18, "text": "The LORD is near the brokenhearted; he delivers those who are discouraged.", "comment": "tn Heb \u201cthe crushed in spirit.\u201d
tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy."}, {"pk": 2839147, "translation": "NET", "book": 19, "chapter": 34, "verse": 19, "text": "The godly face many dangers, but the LORD saves them from each one of them.", "comment": "tn Or \u201ctrials.\u201d
tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.
tn Heb \u201chim,\u201d agreeing with the singular form in the preceding line.
tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned."}, {"pk": 2839148, "translation": "NET", "book": 19, "chapter": 34, "verse": 20, "text": "He protects all his bones; not one of them is broken.", "comment": "tn That is, he protects the godly from physical harm.
sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus\u2019 experience on the cross (see John 19:31\u201337), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John\u2019s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus\u2019 legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus\u2019 ultimate deliverance and vindication. His unbroken bones were a reminder of God\u2019s commitment to the godly and a sign of things to come. Jesus\u2019 death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38\u201320:18).
tn The Hebrew participial form suggests such protection is characteristic."}, {"pk": 2839149, "translation": "NET", "book": 19, "chapter": 34, "verse": 21, "text": "Evil people self-destruct; those who hate the godly are punished.", "comment": "tn Heb \u201cevil kills the wicked [one].\u201d The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
tn Heb \u201care guilty,\u201d but the verb is sometimes used metonymically with the meaning \u201cto suffer the consequences of guilt,\u201d the effect being substituted for the cause."}, {"pk": 2839150, "translation": "NET", "book": 19, "chapter": 34, "verse": 22, "text": "The LORD rescues his servants; all who take shelter in him escape punishment.", "comment": "tn Heb \u201credeems the life of his servants.\u201d The Hebrew participial form suggests such deliverance is characteristic.
tn \u201cTaking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11\u201312; 31:19)."}, {"pk": 2839151, "translation": "NET", "book": 19, "chapter": 35, "verse": 1, "text": "O LORD, fight those who fight with me! Attack those who attack me!", "comment": "sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.
tn Or \u201ccontend.\u201d"}, {"pk": 2839152, "translation": "NET", "book": 19, "chapter": 35, "verse": 2, "text": "Grab your small shield and large shield, and rise up to help me!", "comment": "tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here \u201csmall shield\u201d) as \u201cbuckler\u201d (cf. NASB \u201cbuckler and shield\u201d; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV \u201cshield and buckler\u201d). The English term \u201cbuckler,\u201d referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term \u201csmall shield\u201d was used in the present translation for clarity."}, {"pk": 2839153, "translation": "NET", "book": 19, "chapter": 35, "verse": 3, "text": "Use your spear and lance against those who chase me! Assure me with these words: \u201cI am your deliverer!\u201d", "comment": "tn Or \u201cjavelin.\u201d On the meaning of this word, which occurs only here in the Hebrew Bible, see M. Dahood, Psalms (AB), 1:210-11.
tn Heb \u201cdraw out spear and lance to meet.\u201d
tn Heb \u201csay to me,\u201d or \u201csay to my soul.\u201d"}, {"pk": 2839154, "translation": "NET", "book": 19, "chapter": 35, "verse": 4, "text": "May those who seek my life be embarrassed and humiliated! May those who plan to harm me be turned back and ashamed!", "comment": "tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies. See also the distinct jussive form in v. 6."}, {"pk": 2839155, "translation": "NET", "book": 19, "chapter": 35, "verse": 5, "text": "May they be like wind-driven chaff, as the LORD\u2019s angel attacks them!", "comment": "sn See the mention of the Lord\u2019s angel in Ps 34:7.
tn The prefixed verbal form is taken as a jussive. See v. 4.
tn Heb \u201cas the Lord\u2019s angel pushes [them].\u201d"}, {"pk": 2839156, "translation": "NET", "book": 19, "chapter": 35, "verse": 6, "text": "May their path be dark and slippery, as the LORD\u2019s angel chases them!", "comment": "tn The prefixed verbal form is distinctly jussive, indicating this is a prayer."}, {"pk": 2839157, "translation": "NET", "book": 19, "chapter": 35, "verse": 7, "text": "I did not harm them, but they hid a net to catch me and dug a pit to trap me.", "comment": "tc Heb \u201cfor without cause they hid for me a pit of their net, without cause they dug for my life.\u201d It appears that the words \u201cpit\u201d and \u201cnet\u201d have been transposed. \u201cNet\u201d goes with the verb \u201chid\u201d in the first line (see v. 8, as well as Pss 9:15; 31:4), while \u201cpit\u201d goes with the verb \u201cdug\u201d in the second line (see Ps 7:15)."}, {"pk": 2839158, "translation": "NET", "book": 19, "chapter": 35, "verse": 8, "text": "Let destruction take them by surprise! Let the net they hid catch them! Let them fall into destruction!", "comment": "tn Heb \u201clet destruction [which] he does not know come to him.\u201d The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1\u20137 make clear.
tn The psalmist\u2019s prayer for his enemies\u2019 demise continues. See vv. 4\u20136."}, {"pk": 2839159, "translation": "NET", "book": 19, "chapter": 35, "verse": 9, "text": "Then I will rejoice in the LORD and be happy because of his deliverance.", "comment": "tn Heb \u201cthen my soul will rejoice in the Lord and be happy in his deliverance.\u201d"}, {"pk": 2839160, "translation": "NET", "book": 19, "chapter": 35, "verse": 10, "text": "With all my strength I will say, \u201cO LORD, who can compare to you? You rescue the oppressed from those who try to overpower them; the oppressed and needy from those who try to rob them.\u201d", "comment": "tn Heb \u201c[the one who] rescues.\u201d The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.
tn Heb \u201cthe oppressed [one] and needy [one] from [the one who] robs him.\u201d As in the previous line, the singular forms are used in a representative sense.
tn Heb \u201call my bones will say.\u201d
tn Heb \u201cfrom [the one who is] too strong for him.\u201d The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view."}, {"pk": 2839161, "translation": "NET", "book": 19, "chapter": 35, "verse": 11, "text": "Violent men perjure themselves, and falsely accuse me.", "comment": "tn Heb \u201cwitnesses of violence rise up.\u201d
tn Heb \u201c[that] which I do not know they ask me.\u201d"}, {"pk": 2839162, "translation": "NET", "book": 19, "chapter": 35, "verse": 12, "text": "They repay me evil for the good I have done; I am overwhelmed with sorrow.", "comment": "tn Heb \u201cthey repay me evil instead of good.\u201d
tn Heb \u201c[there is] bereavement to my soul.\u201d"}, {"pk": 2839163, "translation": "NET", "book": 19, "chapter": 35, "verse": 13, "text": "When they were sick, I wore sackcloth, and refrained from eating food. (If I am lying, may my prayers go unanswered!)", "comment": "sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.
tn Heb \u201cas for me, when they were sick, my clothing was sackcloth.\u201d Sackcloth was worn by mourners. When the psalmist\u2019s enemies were sick, he was sorry for their misfortune and mourned for them.
tn Heb \u201cand my prayer upon my chest will return.\u201d One could translate, \u201cbut my prayer was returning upon my chest,\u201d but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist\u2019s past actions."}, {"pk": 2839164, "translation": "NET", "book": 19, "chapter": 35, "verse": 14, "text": "I mourned for them as I would for a friend or my brother. I bowed down in sorrow as if I were mourning for my mother.", "comment": "tn Heb \u201clike mourning for a mother [in] sorrow I bowed down.\u201d
tn Heb \u201clike a friend, like a brother to me I walked about.\u201d
sn I bowed down. Bowing down was a posture for mourning. See Ps 38:6."}, {"pk": 2839165, "translation": "NET", "book": 19, "chapter": 35, "verse": 15, "text": "But when I stumbled, they rejoiced and gathered together; they gathered together to ambush me. They tore at me without stopping to rest.", "comment": "tn Heb \u201cthey gathered together against me, stricken [ones], and I did not know.\u201d The Hebrew form \u05e0\u05b5\u05db\u05b4\u05d9\u05dd (nekhim, \u201cstricken ones\u201d ?) is problematic. Some suggest an emendation to \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9\u05dd[\u05db\u05b0] (k\u00ffnokh\u00ffrim, \u201cforeigners\u201d) or \u201clike foreigners,\u201d which would fit with what follows, \u201c[like] foreigners that I do not recognize.\u201d Perhaps the form should be read as a Qal active participle, \u05e0\u05b9\u05db\u05b4\u05d9\u05dd (nokhim, \u201cones who strike\u201d) from the verbal root \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah, \u201cto strike\u201d). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, \u201cattackers gathered together against me though I was not aware of it\u201d (cf. NASB \u201csmiters\u201d; NEB, NRSV \u201cruffians\u201d; NIV \u201cattackers\u201d).
tn Heb \u201cthey tore and did not keep quiet.\u201d By using the verb \u201ctear,\u201d the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions."}, {"pk": 2839166, "translation": "NET", "book": 19, "chapter": 35, "verse": 16, "text": "When I tripped, they taunted me relentlessly, and tried to bite me.", "comment": "tn Heb \u201cgnashing at me with their teeth.\u201d The infinitive absolute adds a complementary action \u2013 they gnashed with their teeth as they taunted.
tc The MT reads \u201cas profane [ones] of mockers of food,\u201d which is nonsensical. The present translation assumes (1) an emendation of \u05d1\u05bc\u05b0\u05d7\u05b7\u05e0\u05b0\u05e4\u05b5\u05d9 (b\u00ffkhanfey, \u201cas profane men\u201d) to \u05d1\u05bc\u05b0\u05d7\u05b7\u05e0\u05b0\u05e4\u05b4\u05d9 (bekhanfiy, \u201cwhen I tripped\u201d; preposition + Qal infinitive construct from II \u05d7\u05b8\u05e0\u05b7\u05e3 [\u201climp\u201d] + first common singular pronominal suffix) and (2) an emendation of \u05dc\u05b7\u05e2\u05b2\u05d2\u05b5\u05d9 \u05de\u05b8\u05e2\u05d5\u05b9\u05d2 (la\u2019agey ma\u2019og, \u201cmockers of food\u201d) to \u05e2\u05b8\u05d2\u05d5\u05bc[\u05dd]\u05dc\u05b7\u05e2\u05b0\u05d2\u05bc\u05b8 (la\u2019gam \u2019agu, \u201c[with] taunting they taunted\u201d; masculine plural noun with enclitic mem + Qal perfect third common plural from \u05dc\u05bc\u05b7\u05e2\u05b7\u05d2 [la\u2019ag, \u201ctaunt\u201d])."}, {"pk": 2839167, "translation": "NET", "book": 19, "chapter": 35, "verse": 17, "text": "O Lord, how long are you going to just stand there and watch this? Rescue me from their destructive attacks; guard my life from the young lions!", "comment": "tn Heb \u201cO Lord, how long will you see?\u201d
tn Heb \u201cmy only one.\u201d The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb \u201cguard\u201d is supplied in the translation, because the verb \u201crescue\u201d is understood by ellipsis (see the previous line).
tn Or \u201cmy life.\u201d
tn Heb \u201cbring back, restore.\u201d"}, {"pk": 2839168, "translation": "NET", "book": 19, "chapter": 35, "verse": 18, "text": "Then I will give you thanks in the great assembly; I will praise you before a large crowd of people!", "comment": "tn Heb \u201camong numerous people.\u201d
sn The great assembly is also mentioned in Ps 22:25."}, {"pk": 2839169, "translation": "NET", "book": 19, "chapter": 35, "verse": 19, "text": "Do not let those who are my enemies for no reason gloat over me! Do not let those who hate me without cause carry out their wicked schemes!", "comment": "tn Heb \u201c[do not let] those who hate me without cause pinch [i.e., wink] an eye.\u201d The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs \u201cwinking an eye\u201d is associated with deceit and trickery (see 6:13; 10:10; 16:30).
tn Heb \u201c[with] a lie.\u201d The Hebrew noun \u05e9\u05c1\u05b6\u05e7\u05b6\u05e8 (sheqer, \u201clie\u201d) is used here as an adverb, \u201cfalsely, wrongfully\u201d (see Ps 38:19).
tn Heb \u201crejoice.\u201d"}, {"pk": 2839170, "translation": "NET", "book": 19, "chapter": 35, "verse": 20, "text": "For they do not try to make peace with others, but plan ways to deceive those who are unsuspecting.", "comment": "tn Heb \u201cbut against the quiet ones of the land words of deceit they plan.\u201d The imperfect verbal forms in v. 20 highlight their characteristic behavior.
tn Heb \u201cfor they do not speak peace.\u201d"}, {"pk": 2839171, "translation": "NET", "book": 19, "chapter": 35, "verse": 21, "text": "They are ready to devour me; they say, \u201cAha! Aha! We\u2019ve got you!\u201d", "comment": "tn Heb \u201cour eye sees.\u201d Apparently this is an idiom meaning to \u201clook in triumph\u201d or \u201cgloat over\u201d (see Ps 54:7).
tn Heb \u201cand they cause their mouth to be wide against me.\u201d The prefixed verbal form with vav (\u05d5) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 \u00a7111.t."}, {"pk": 2839172, "translation": "NET", "book": 19, "chapter": 35, "verse": 22, "text": "But you take notice, LORD! O Lord, do not remain far away from me!", "comment": "tn Heb \u201cyou see, O Lord.\u201d There is a deliberate play on words. In v. 21 the enemies say, \u201cour eye sees,\u201d but the psalmist is confident that the Lord \u201csees\u201d as well, so he appeals to him for help (see also v. 17)."}, {"pk": 2839173, "translation": "NET", "book": 19, "chapter": 35, "verse": 23, "text": "Rouse yourself, wake up and vindicate me! My God and Lord, defend my just cause!", "comment": "tn Heb \u201cfor my justice.\u201d
tn Heb \u201cfor my cause.\u201d
sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord\u2019s inactivity to sleep and urges him to wake up."}, {"pk": 2839174, "translation": "NET", "book": 19, "chapter": 35, "verse": 24, "text": "Vindicate me by your justice, O LORD my God! Do not let them gloat over me!", "comment": "tn Heb \u201crejoice.\u201d"}, {"pk": 2839175, "translation": "NET", "book": 19, "chapter": 35, "verse": 25, "text": "Do not let them say to themselves, \u201cAha! We have what we wanted!\u201d Do not let them say, \u201cWe have devoured him!\u201d", "comment": "tn Heb \u201cAha! Our desire!\u201d The \u201cdesire\u201d of the psalmist\u2019s enemies is to triumph over him.
tn Heb \u201cin their heart[s].\u201d"}, {"pk": 2839176, "translation": "NET", "book": 19, "chapter": 35, "verse": 26, "text": "May those who want to harm me be totally embarrassed and ashamed! May those who arrogantly taunt me be covered with shame and humiliation!", "comment": "tn Heb \u201cmay they be clothed with shame and humiliation, the ones who magnify [themselves] against me.\u201d The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b\u201325, where the negative particle \u05d0\u05b7\u05dc (\u2019al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.
tn Heb \u201cmay they be embarrassed and ashamed together, the ones who rejoice over my harm.\u201d"}, {"pk": 2839177, "translation": "NET", "book": 19, "chapter": 35, "verse": 27, "text": "May those who desire my vindication shout for joy and rejoice! May they continually say, \u201cMay the LORD be praised, for he wants his servant to be secure.\u201d", "comment": "tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b\u201326).
tn Heb \u201cthe one who desires the peace of his servant.\u201d
tn The prefixed verbal form is taken as a jussive, \u201cmay the Lord be magnified [in praise].\u201d Another option is to take the verb as an imperfect, \u201cthe Lord is great.\u201d"}, {"pk": 2839178, "translation": "NET", "book": 19, "chapter": 35, "verse": 28, "text": "Then I will tell others about your justice, and praise you all day long.", "comment": "tn Heb \u201call the day your praise.\u201d The verb \u201cproclaim\u201d is understood by ellipsis in the second line (see the previous line).
tn Heb \u201cand my tongue will proclaim your justice.\u201d"}, {"pk": 2839179, "translation": "NET", "book": 19, "chapter": 36, "verse": 1, "text": "An evil man is rebellious to the core. He does not fear God,", "comment": "tn In the Hebrew text the word \u05e0\u05d0\u05dd (\u201coracle\u201d) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, \u201can oracle of rebellion for the wicked [is] in the midst of my heart\u201d (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, \u201cHere is a poem written as I reflected on the rebellious character of evil men.\u201d Another option, followed in the translation above, is to attach \u05e0\u05d0\u05dd (n\u00ff\u2019um, \u201coracle\u201d) with the superscription. For another example of a Davidic poem being labeled an \u201coracle,\u201d see 2 Sam 23:1.
sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God\u2019s judgment of the wicked.
tn Heb \u201c[the] rebellion of an evil man [is] in the midst of my heart.\u201d The translation assumes a reading \u201cin the midst of his heart\u201d (i.e., \u201cto the core\u201d) instead of \u201cin the midst of my heart,\u201d a change which finds support in a a few medieval Hebrew mss, the Hebrew text of Origen\u2019s Hexapla, and the Syriac.
tn Heb \u201cthere is no dread of God before his eyes.\u201d The phrase \u201cdread of God\u201d refers here to a healthy respect for God which recognizes that he will punish evil behavior."}, {"pk": 2839180, "translation": "NET", "book": 19, "chapter": 36, "verse": 2, "text": "for he is too proud to recognize and give up his sin.", "comment": "tn Heb \u201cfor it causes to be smooth to him in his eyes to find his sin to hate.\u201d The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways."}, {"pk": 2839181, "translation": "NET", "book": 19, "chapter": 36, "verse": 3, "text": "The words he speaks are sinful and deceitful; he does not care about doing what is wise and right.", "comment": "tn Heb \u201che ceases to exhibit wisdom to do good.\u201d The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude."}, {"pk": 2839182, "translation": "NET", "book": 19, "chapter": 36, "verse": 4, "text": "He plans ways to sin while he lies in bed; he is committed to a sinful lifestyle; he does not reject what is evil.", "comment": "tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.
tn Heb \u201che takes a stand in a way [that is] not good.\u201d The word \u201cway\u201d here refers metaphorically to behavior or life style."}, {"pk": 2839183, "translation": "NET", "book": 19, "chapter": 36, "verse": 5, "text": "O LORD, your loyal love reaches to the sky; your faithfulness to the clouds.", "comment": "sn The Lord\u2019s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6\u20139).
tn Heb \u201c[is] in the heavens.\u201d"}, {"pk": 2839184, "translation": "NET", "book": 19, "chapter": 36, "verse": 6, "text": "Your justice is like the highest mountains, your fairness like the deepest sea; you preserve mankind and the animal kingdom.", "comment": "tn Or \u201cdeliver.\u201d
sn God\u2019s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God\u2019s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
tn Heb \u201cmountains of God.\u201d The divine name \u05d0\u05b5\u05dc (\u2019el, \u201cGod\u201d) is here used in an idiomatic manner to indicate the superlative."}, {"pk": 2839185, "translation": "NET", "book": 19, "chapter": 36, "verse": 7, "text": "How precious is your loyal love, O God! The human race finds shelter under your wings.", "comment": "tn Or \u201cvaluable.\u201d
tn Heb \u201cand the sons of man in the shadow of your wings find shelter.\u201d The preservation of physical life is in view, as the next verse makes clear."}, {"pk": 2839186, "translation": "NET", "book": 19, "chapter": 36, "verse": 8, "text": "They are filled with food from your house, and you allow them to drink from the river of your delicacies."}, {"pk": 2839187, "translation": "NET", "book": 19, "chapter": 36, "verse": 9, "text": "For you are the one who gives and sustains life.", "comment": "tn Heb \u201cfor with you is the fountain of life, in your light we see light.\u201d Water (note \u201cfountain\u201d) and light are here metaphors for life."}, {"pk": 2839188, "translation": "NET", "book": 19, "chapter": 36, "verse": 10, "text": "Extend your loyal love to your faithful followers, and vindicate the morally upright!", "comment": "tn Heb \u201cdraw out to full length.\u201d
tn Heb \u201cand your justice to.\u201d The verb \u201cextend\u201d is understood by ellipsis in the second line (see the previous line).
tn Heb \u201cthe pure of heart.\u201d The \u201cheart\u201d is here viewed as the seat of one\u2019s moral character and motives. The \u201cpure of heart\u201d are God\u2019s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).
tn Heb \u201cto those who know you.\u201d The Hebrew verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019, \u201cknow\u201d) is used here of those who \u201cknow\u201d the Lord in the sense that they recognize his royal authority and obey his will (see Jer 22:16)."}, {"pk": 2839189, "translation": "NET", "book": 19, "chapter": 36, "verse": 11, "text": "Do not let arrogant men overtake me, or let evil men make me homeless!", "comment": "tn Heb \u201clet not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.\u201d"}, {"pk": 2839190, "translation": "NET", "book": 19, "chapter": 36, "verse": 12, "text": "I can see the evildoers! They have fallen! They have been knocked down and are unable to get up!", "comment": "tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.
tn Heb \u201cthere the workers of wickedness have fallen.\u201d The adverb \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.)."}, {"pk": 2839191, "translation": "NET", "book": 19, "chapter": 37, "verse": 1, "text": "Do not fret when wicked men seem to succeed! Do not envy evildoers!", "comment": "tn The verb form is singular (see vv. 3\u201310 as well, where the second person verbs and pronouns are also singular). The psalmist\u2019s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God\u2019s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.
tn Heb \u201cover sinners.\u201d The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b."}, {"pk": 2839192, "translation": "NET", "book": 19, "chapter": 37, "verse": 2, "text": "For they will quickly dry up like grass, and wither away like plants.", "comment": "tn Heb \u201clike green vegetation.\u201d"}, {"pk": 2839193, "translation": "NET", "book": 19, "chapter": 37, "verse": 3, "text": "Trust in the LORD and do what is right! Settle in the land and maintain your integrity!", "comment": "tn Heb \u201ctend integrity.\u201d The verb \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201ctend, shepherd\u201d) is probably used here in the sense of \u201cwatch over, guard.\u201d The noun \u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05d4 (\u2019emunah, \u201cfaithfulness, honesty, integrity\u201d) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, \u201c[feed] securely,\u201d if the audience is likened to a flock of sheep."}, {"pk": 2839194, "translation": "NET", "book": 19, "chapter": 37, "verse": 4, "text": "Then you will take delight in the LORD, and he will answer your prayers.", "comment": "tn Or \u201cand he will give you what you desire most.\u201d Heb \u201cand he will grant to you the requests of your heart.\u201d
tn Following the imperatives of v. 3 the prefixed verbal forms with vav (\u05d5) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4)."}, {"pk": 2839195, "translation": "NET", "book": 19, "chapter": 37, "verse": 5, "text": "Commit your future to the LORD! Trust in him, and he will act on your behalf.", "comment": "tn Heb \u201che will act.\u201d Verse 6 explains what is meant; the Lord will vindicate those who trust in him.
tn Heb \u201croll your way upon the Lord.\u201d The noun \u201cway\u201d may refer here to one\u2019s activities or course of life."}, {"pk": 2839196, "translation": "NET", "book": 19, "chapter": 37, "verse": 6, "text": "He will vindicate you in broad daylight, and publicly defend your just cause.", "comment": "tn Heb \u201cand he will bring out like light your vindication, and your just cause like noonday.\u201d"}, {"pk": 2839197, "translation": "NET", "book": 19, "chapter": 37, "verse": 7, "text": "Wait patiently for the LORD! Wait confidently for him! Do not fret over the apparent success of a sinner, a man who carries out wicked schemes!", "comment": "tc The Hebrew text has \u05d5\u05b0\u05d4\u05b4\u05ea\u05b0\u05d7\u05d5\u05b9\u05dc\u05b5\u05dc (v\u00ffhitkholel, Hitpolel of \u05d7\u05b4\u05d9\u05dc, khil, \u201cwrithe with fear, suffer\u201d) but this idea fits awkwardly here. The text should be changed to \u05d5\u05b0\u05ea\u05d5\u05b9\u05d7\u05b5\u05dc (v\u00fftokhel; Hiphil of \u05d9\u05b8\u05d7\u05b7\u05dc, yakhal, \u201cwait\u201d). It appears that the Hebrew text is the product of dittography: (1) the initial \u05d5\u05d4 (vav-he) is accidentally repeated from the preceding word (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, y\u00ffhvah) and (2) the final lamed (\u05dc) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, \u05dc\u05d5).
tn Heb \u201cBe quiet before the Lord!\u201d
tn Heb \u201cover one who causes his way to be successful.\u201d"}, {"pk": 2839198, "translation": "NET", "book": 19, "chapter": 37, "verse": 8, "text": "Do not be angry and frustrated! Do not fret! That only leads to trouble!", "comment": "tn Heb \u201cRefrain from anger! Abandon rage!\u201d"}, {"pk": 2839199, "translation": "NET", "book": 19, "chapter": 37, "verse": 9, "text": "Wicked men will be wiped out, but those who rely on the LORD are the ones who will possess the land.", "comment": "tn Heb \u201cfor evil men.\u201d The conjunction \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor\u201d) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.
tn Heb \u201cand those who wait on the Lord, they will possess the land.\u201d
tn Or \u201ccut off, removed.\u201d"}, {"pk": 2839200, "translation": "NET", "book": 19, "chapter": 37, "verse": 10, "text": "Evil men will soon disappear; you will stare at the spot where they once were, but they will be gone.", "comment": "tn Heb \u201cand you will carefully look upon his place, but he will not be [there].\u201d The singular is used here in a representative sense; the typical evildoer is in view.
tn Heb \u201cand yet, a little, there will be no wicked [one].\u201d"}, {"pk": 2839201, "translation": "NET", "book": 19, "chapter": 37, "verse": 11, "text": "But the oppressed will possess the land and enjoy great prosperity.", "comment": "tn Heb \u201cand they will take delight in (see v. 4) abundance of peace.\u201d"}, {"pk": 2839202, "translation": "NET", "book": 19, "chapter": 37, "verse": 12, "text": "Evil men plot against the godly and viciously attack them.", "comment": "tn Or \u201cinnocent.\u201d The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
tn Heb \u201cand gnashes at him with his teeth\u201d (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description."}, {"pk": 2839203, "translation": "NET", "book": 19, "chapter": 37, "verse": 13, "text": "The Lord laughs in disgust at them, for he knows that their day is coming.", "comment": "tn Heb \u201cfor he sees that his day is coming.\u201d As the following context makes clear (vv. 15, 17, 19\u201320), \u201chis day\u201d refers to the time when God will destroy evildoers.
tn Heb \u201claughs.\u201d As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes."}, {"pk": 2839204, "translation": "NET", "book": 19, "chapter": 37, "verse": 14, "text": "Evil men draw their swords and prepare their bows, to bring down the oppressed and needy, and to slaughter those who are godly.", "comment": "tn Heb \u201cto cause to fall.\u201d
tn Heb \u201cthe upright in way,\u201d i.e., those who lead godly lives."}, {"pk": 2839205, "translation": "NET", "book": 19, "chapter": 37, "verse": 15, "text": "Their swords will pierce their own hearts, and their bows will be broken.", "comment": "tn Heb \u201center into.\u201d"}, {"pk": 2839206, "translation": "NET", "book": 19, "chapter": 37, "verse": 16, "text": "The little bit that a godly man owns is better than the wealth of many evil men,", "comment": "tn Heb \u201cBetter [is] a little to the godly one than the wealth of many evil ones.\u201d The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything."}, {"pk": 2839207, "translation": "NET", "book": 19, "chapter": 37, "verse": 17, "text": "for evil men will lose their power, but the LORD sustains the godly.", "comment": "tn Heb \u201cfor the arms of the evil ones will be broken.\u201d
tn The active participle here indicates this is characteristically true."}, {"pk": 2839208, "translation": "NET", "book": 19, "chapter": 37, "verse": 18, "text": "The LORD watches over the innocent day by day and they possess a permanent inheritance.", "comment": "tn Heb \u201cthe Lord knows the days of the innocent ones.\u201d He \u201cknows\u201d their days in the sense that he is intimately aware of and involved in their daily struggles. He meets their needs and sustains them.
tn Heb \u201cand their inheritance is forever.\u201d"}, {"pk": 2839209, "translation": "NET", "book": 19, "chapter": 37, "verse": 19, "text": "They will not be ashamed when hard times come; when famine comes they will have enough to eat.", "comment": "tn Heb \u201cin a time of trouble.\u201d
tn Heb \u201cin days of famine they will be satisfied.\u201d"}, {"pk": 2839210, "translation": "NET", "book": 19, "chapter": 37, "verse": 20, "text": "But evil men will die; the LORD\u2019s enemies will be incinerated \u2014 they will go up in smoke.", "comment": "tn Heb \u201cthey perish in smoke, they perish.\u201d In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies\u2019 demise as if it had already taken place. In this way he draws attention to the certitude of their judgment.
tn Or \u201cfor,\u201d but Hebrew \u05db\u05d9 in this case would have to extend all the way back to v. 17a. Another option is to understand the particle as asseverative, \u201csurely\u201d (see v. 22).
tc The meaning of the MT (\u05db\u05bc\u05b4\u05d9\u05e7\u05b7\u05e8 \u05db\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd [kiqar karim], \u201clike what is precious among the pastures/rams\u201d) is uncertain. One possibility is to take the noun \u05db\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd as \u201cpastures\u201d and interpret \u201cwhat is precious\u201d as referring to flowers that blossom but then quickly disappear (see v. 2 and BDB 430 s.v. \u05d9\u05b8\u05e7\u05b8\u05e8 3). If \u05db\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd is taken as \u201crams,\u201d then \u201cwhat is precious\u201d might refer to the choicest portions of rams. The present translation follows a reading in the Dead Sea Scrolls (4QpPs37), \u05db\u05d9\u05e7\u05d5\u05d3 \u05db\u05d5\u05e8\u05dd (\u201clike the burning of an oven\u201d). The next line, which pictures the Lord\u2019s enemies being consumed in smoke, supports this reading, which assumes confusion of the Hebrew letters resh (\u05e8) and dalet (\u05d3) at the end of the first word in the sequence."}, {"pk": 2839211, "translation": "NET", "book": 19, "chapter": 37, "verse": 21, "text": "Evil men borrow, but do not repay their debt, but the godly show compassion and are generous.", "comment": "tn Heb \u201can evil [man] borrows and does not repay; but a godly [man] is gracious and gives.\u201d The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (\u201crepay\u201d) draw attention to the characteristic behavior of the two types."}, {"pk": 2839212, "translation": "NET", "book": 19, "chapter": 37, "verse": 22, "text": "Surely those favored by the LORD will possess the land, but those rejected by him will be wiped out.", "comment": "tn Heb \u201ccursed.\u201d
tn Or \u201ccut off\u201d; or \u201cremoved\u201d (see v. 9).
tn The particle \u05db\u05bc\u05b4\u05d9 is best understood as asseverative or emphatic here.
tn Heb \u201cthose blessed by him.\u201d The pronoun \u201chim\u201d must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity."}, {"pk": 2839213, "translation": "NET", "book": 19, "chapter": 37, "verse": 23, "text": "The LORD grants success to the one whose behavior he finds commendable.", "comment": "tn Heb \u201cfrom the Lord the steps of a man are established, and in his way he delights.\u201d The second line qualifies the first. The man whose behavior is commendable in God\u2019s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God\u2019s \u201cway,\u201d namely the lifestyle which he prescribes for men. In this case one might translate, \u201cThe Lord grants success to the one who desires to obey his commands.\u201d"}, {"pk": 2839214, "translation": "NET", "book": 19, "chapter": 37, "verse": 24, "text": "Even if he trips, he will not fall headlong, for the LORD holds his hand.", "comment": "tn Other translation options for \u05db\u05bc\u05b4\u05d9 in this context are \u201cwhen\u201d (so NASB) or \u201cthough\u201d (so NEB, NIV, NRSV).
tn Heb \u201cbe hurled down.\u201d
tn The active participle indicates this is characteristically true. See v. 17."}, {"pk": 2839215, "translation": "NET", "book": 19, "chapter": 37, "verse": 25, "text": "I was once young, now I am old. I have never seen a godly man abandoned, or his children forced to search for food.", "comment": "tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d
tn Heb \u201cor his offspring searching for food.\u201d The expression \u201csearch for food\u201d also appears in Lam 1:11, where Jerusalem\u2019s refugees are forced to search for food and to trade their valuable possessions for something to eat."}, {"pk": 2839216, "translation": "NET", "book": 19, "chapter": 37, "verse": 26, "text": "All day long he shows compassion and lends to others, and his children are blessed.", "comment": "tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d
tn The active participles describe characteristic behavior."}, {"pk": 2839217, "translation": "NET", "book": 19, "chapter": 37, "verse": 27, "text": "Turn away from evil! Do what is right! Then you will enjoy lasting security.", "comment": "tn Or \u201cDo good!\u201d The imperatives are singular (see v. 1).
tn Heb \u201cand dwell permanently.\u201d The imperative with vav (\u05d5) is best taken here as a result clause after the preceding imperatives."}, {"pk": 2839218, "translation": "NET", "book": 19, "chapter": 37, "verse": 28, "text": "For the LORD promotes justice, and never abandons his faithful followers. They are permanently secure, but the children of evil men are wiped out.", "comment": "tn Or \u201cprotected forever.\u201d
tn Or \u201ccut off\u201d; or \u201cremoved.\u201d The perfect verbal forms in v. 28b state general truths.
tn Heb \u201cloves.\u201d The verb \u201cloves\u201d is here metonymic; the Lord\u2019s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.
tn The imperfect verbal form draws attention to this generalizing statement.
tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d"}, {"pk": 2839219, "translation": "NET", "book": 19, "chapter": 37, "verse": 29, "text": "The godly will possess the land and will dwell in it permanently."}, {"pk": 2839220, "translation": "NET", "book": 19, "chapter": 37, "verse": 30, "text": "The godly speak wise words and promote justice.", "comment": "tn Heb \u201cThe mouth of the godly [one] utters wisdom, and his tongue speaks justice.\u201d The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly."}, {"pk": 2839221, "translation": "NET", "book": 19, "chapter": 37, "verse": 31, "text": "The law of their God controls their thinking; their feet do not slip.", "comment": "tn Heb \u201cthe law of his God [is] in his heart.\u201d The \u201cheart\u201d is here the seat of one\u2019s thoughts and motives.
tn Heb \u201chis.\u201d The pronoun has been translated as plural to agree with the representative or typical \u201cgodly\u201d in v. 30."}, {"pk": 2839222, "translation": "NET", "book": 19, "chapter": 37, "verse": 32, "text": "Evil men set an ambush for the godly and try to kill them.", "comment": "tn Heb \u201can evil [one] watches the godly [one] and seeks to kill him.\u201d The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior."}, {"pk": 2839223, "translation": "NET", "book": 19, "chapter": 37, "verse": 33, "text": "But the LORD does not surrender the godly, or allow them to be condemned in a court of law.", "comment": "tn Heb \u201cthe Lord does not abandon him into his hand or condemn him when he is judged.\u201d The imperfects draw attention to the Lord\u2019s characteristic behavior in this regard."}, {"pk": 2839224, "translation": "NET", "book": 19, "chapter": 37, "verse": 34, "text": "Rely on the LORD! Obey his commands! Then he will permit you to possess the land; you will see the demise of evil men.", "comment": "tn Heb \u201cwhen evil men are cut off you will see.\u201d
tn Heb \u201cand he will lift you up.\u201d The prefixed verbal form with vav (\u05d5) is best taken here as a result clause following the imperatives in the preceding lines.
tn Heb \u201ckeep his way.\u201d The Lord\u2019s \u201cway\u201d refers here to the \u201cconduct required\u201d by the Lord. In Ps 25 the Lord\u2019s \u201cways\u201d are associated with his covenantal demands (see vv. 4, 9\u201310). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.
tn Or \u201cwait.\u201d"}, {"pk": 2839225, "translation": "NET", "book": 19, "chapter": 37, "verse": 35, "text": "I have seen ruthless evil men growing in influence, like a green tree grows in its native soil.", "comment": "tn The Hebrew uses the representative singular again here.
tn Heb \u201cbeing exposed [?] like a native, luxuriant.\u201d The Hebrew form \u05de\u05b4\u05ea\u05b0\u05e2\u05b8\u05e8\u05b6\u05d4 (mit\u2019areh) appears to be a Hitpael participle from \u05e2\u05b8\u05e8\u05b8\u05d4 (\u2019arah, \u201cbe exposed\u201d), but this makes no sense in this context. Perhaps the form is a dialectal variant of \u05de\u05b4\u05ea\u05b0\u05e2\u05b8\u05dc\u05b8\u05d4 (\u201cgiving oneself an air of importance\u201d; see Jer 51:3), from \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201cgo up\u201d; see P. C. Craigie, Psalms 1\u201350 [WBC], 296). The noun \u05d0\u05b6\u05d6\u05b0\u05e8\u05b8\u05d7 (\u2019ezrakh, \u201cnative, full citizen\u201d) refers elsewhere to people, but here, where it is collocated with \u201cluxuriant, green,\u201d it probably refers to a tree growing in native soil."}, {"pk": 2839226, "translation": "NET", "book": 19, "chapter": 37, "verse": 36, "text": "But then one passes by, and suddenly they have disappeared! I looked for them, but they could not be found.", "comment": "tn Heb \u201cand he passes by and, look, he is not [there].\u201d The subject of the verb \u201cpasses by\u201d is probably indefinite, referring to any passerby. Some prefer to change the form to first person, \u201cand I passed by\u201d (cf. NEB; note the first person verbal forms in preceding verse and in the following line)."}, {"pk": 2839227, "translation": "NET", "book": 19, "chapter": 37, "verse": 37, "text": "Take note of the one who has integrity! Observe the godly! For the one who promotes peace has a future.", "comment": "tn Heb \u201cfor [there is] an end for a man of peace.\u201d Some interpret \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea (\u2019akharit, \u201cend\u201d) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).
tn Or \u201cupright.\u201d"}, {"pk": 2839228, "translation": "NET", "book": 19, "chapter": 37, "verse": 38, "text": "Sinful rebels are totally destroyed; evil men have no future.", "comment": "tn Heb \u201cthe end of evil men is cut off.\u201d As in v. 37, some interpret \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea (\u2019akharit, \u201cend\u201d) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.
tn Or \u201cdestroyed together.\u201d In this case the psalmist pictures judgment sweeping them away as a group."}, {"pk": 2839229, "translation": "NET", "book": 19, "chapter": 37, "verse": 39, "text": "But the LORD delivers the godly; he protects them in times of trouble.", "comment": "tn Heb \u201cand the deliverance of the godly [ones] [is] from the Lord.\u201d
tn Heb \u201c[he is] their place of refuge in a time of trouble.\u201d"}, {"pk": 2839230, "translation": "NET", "book": 19, "chapter": 37, "verse": 40, "text": "The LORD helps them and rescues them; he rescues them from evil men and delivers them, for they seek his protection.", "comment": "tn The prefixed verbal forms with vav (\u05d5) consecutive carry on the generalizing tone of the preceding verse."}, {"pk": 2839231, "translation": "NET", "book": 19, "chapter": 38, "verse": 1, "text": "O LORD, do not continue to rebuke me in your anger! Do not continue to punish me in your raging fury!", "comment": "sn Psalm 38. The author asks the Lord to deliver him from his enemies. He confesses his sin and recognizes that the crisis he faces is the result of divine discipline. Yet he begs the Lord not to reject him.
tn The words \u201ccontinue to\u201d are supplied in the translation of both lines. The following verses make it clear that the psalmist is already experiencing divine rebuke/punishment. He asks that it might cease.sn Compare Ps 38:1 with Ps 6:1, which has similar wording.
tn The Hebrew text reads simply, \u201cto cause to remember.\u201d The same form, the Hiphil infinitive of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cremember\u201d), also appears in the heading of Ps 70. Some understand this in the sense of \u201cfor the memorial offering,\u201d but it may carry the idea of bringing one\u2019s plight to God\u2019s attention (see P. C. Craigie, Psalms 1\u201350 [WBC], 303)."}, {"pk": 2839232, "translation": "NET", "book": 19, "chapter": 38, "verse": 2, "text": "For your arrows pierce me, and your hand presses me down.", "comment": "tn Heb \u201cand your hand [?] upon me.\u201d The meaning of the verb \u05e0\u05b8\u05d7\u05b7\u05ea (nakhat) is unclear in this context. It is preferable to emend the form to \u05d5\u05b7\u05ea\u05bc\u05b8\u05e0\u05b7\u05d7 (vattanakh) from the verb \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201crest\u201d). In this case the text would read literally, \u201cand your hand rests upon me\u201d (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2).
tn The verb Hebrew \u05e0\u05b8\u05d7\u05b7\u05ea (nakhat) apparently here means \u201cpenetrate, pierce\u201d (note the use of the Qal in Prov 17:10). The psalmist pictures the Lord as a warrior who shoots arrows at him (see Ps 7:12\u201313)."}, {"pk": 2839233, "translation": "NET", "book": 19, "chapter": 38, "verse": 3, "text": "My whole body is sick because of your judgment; I am deprived of health because of my sin.", "comment": "tn Heb \u201cthere is no health in my bones from before my sin.\u201d
tn Heb \u201cthere is no soundness in my flesh from before your anger.\u201d \u201cAnger\u201d here refers metonymically to divine judgment, which is the practical effect of God\u2019s anger at the psalmist\u2019s sin."}, {"pk": 2839234, "translation": "NET", "book": 19, "chapter": 38, "verse": 4, "text": "For my sins overwhelm me; like a heavy load, they are too much for me to bear.", "comment": "tn Heb \u201cpass over my head.\u201d"}, {"pk": 2839235, "translation": "NET", "book": 19, "chapter": 38, "verse": 5, "text": "My wounds are infected and starting to smell, because of my foolish sins.", "comment": "sn The reference to wounds may be an extension of the metaphorical language of v. 2. The psalmist pictures himself as one whose flesh is ripped and torn by arrows.
tn Heb \u201cfrom before my foolishness.\u201d
tn Heb \u201cmy wounds stink, they are festering\u201d (cf. NEB)."}, {"pk": 2839236, "translation": "NET", "book": 19, "chapter": 38, "verse": 6, "text": "I am dazed and completely humiliated; all day long I walk around mourning.", "comment": "tn The verb\u2019s precise shade of meaning in this context is not entirely clear. The verb, which literally means \u201cto bend,\u201d may refer to the psalmist\u2019s posture. In Isa 21:3 it seems to mean \u201cbe confused, dazed.\u201d
tn Heb \u201cI am bowed down to excess.\u201d"}, {"pk": 2839237, "translation": "NET", "book": 19, "chapter": 38, "verse": 7, "text": "For I am overcome with shame and my whole body is sick.", "comment": "tn Heb \u201cthere is no soundness in my flesh\u201d (see v. 3).
tn Heb \u201cfor my loins are filled with shame.\u201d The \u201cloins\u201d are viewed here as the seat of the psalmist\u2019s emotions. The present translation assumes that \u05e0\u05b4\u05e7\u05b0\u05dc\u05b6\u05d4 (niqleh) is derived from \u05e7\u05b8\u05dc\u05b8\u05d4 (qalah, \u201cbe dishonored\u201d). Some derive it instead from a homonymic root \u05e7\u05b8\u05dc\u05b8\u05d4 (qalah), meaning \u201cto roast.\u201d In this case one might translate \u201cfever\u201d (cf. NEB \u201cmy loins burn with fever\u201d)."}, {"pk": 2839238, "translation": "NET", "book": 19, "chapter": 38, "verse": 8, "text": "I am numb with pain and severely battered; I groan loudly because of the anxiety I feel.", "comment": "tn Heb \u201cI am numb and crushed to excess.\u201d
tn Heb \u201cI roar because of the moaning of my heart.\u201d"}, {"pk": 2839239, "translation": "NET", "book": 19, "chapter": 38, "verse": 9, "text": "O Lord, you understand my heart\u2019s desire; my groaning is not hidden from you.", "comment": "tn Heb \u201cO Lord, before you [is] all my desire.\u201d"}, {"pk": 2839240, "translation": "NET", "book": 19, "chapter": 38, "verse": 10, "text": "My heart beats quickly; my strength leaves me; I can hardly see.", "comment": "tn Heb \u201cand the light of my eyes, even they, there is not with me.\u201d The \u201clight of the eyes\u201d may refer to physical energy (see 1 Sam 14:27, 29), life itself (Ps 13:3), or the ability to see (Prov 29:23)."}, {"pk": 2839241, "translation": "NET", "book": 19, "chapter": 38, "verse": 11, "text": "Because of my condition, even my friends and acquaintances keep their distance; my neighbors stand far away.", "comment": "tn Heb \u201cand the ones near me off at a distance stand.\u201d
tn Or \u201cwound,\u201d or \u201cillness.\u201d
tn Heb \u201cstand [aloof].\u201d"}, {"pk": 2839242, "translation": "NET", "book": 19, "chapter": 38, "verse": 12, "text": "Those who seek my life try to entrap me; those who want to harm me speak destructive words; all day long they say deceitful things.", "comment": "tn Heb \u201clay snares.\u201d"}, {"pk": 2839243, "translation": "NET", "book": 19, "chapter": 38, "verse": 13, "text": "But I am like a deaf man \u2014 I hear nothing; I am like a mute who cannot speak.", "comment": "sn I am like a deaf man\u2026like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies\u2019 deception (see v. 14)."}, {"pk": 2839244, "translation": "NET", "book": 19, "chapter": 38, "verse": 14, "text": "I am like a man who cannot hear and is incapable of arguing his defense.", "comment": "tn Heb \u201cand there is not in his mouth arguments.\u201d"}, {"pk": 2839245, "translation": "NET", "book": 19, "chapter": 38, "verse": 15, "text": "Yet I wait for you, O LORD! You will respond, O Lord, my God!", "comment": "tn Or perhaps \u201csurely.\u201d"}, {"pk": 2839246, "translation": "NET", "book": 19, "chapter": 38, "verse": 16, "text": "I have prayed for deliverance, because otherwise they will gloat over me; when my foot slips they will arrogantly taunt me.", "comment": "tn Heb \u201cthey will magnify against me.\u201d See Pss 35:26; 55:13.
tn Heb \u201cFor I said, \u2018Lest they rejoice over me.\u2019\u201d The psalmist recalls the motivating argument of his petition. He probably prefaced this statement with a prayer for deliverance (see Pss 7:1\u20132; 13:3\u20134; 28:1)."}, {"pk": 2839247, "translation": "NET", "book": 19, "chapter": 38, "verse": 17, "text": "For I am about to stumble, and I am in constant pain.", "comment": "tn Heb \u201cand my pain [is] before me continually.\u201d"}, {"pk": 2839248, "translation": "NET", "book": 19, "chapter": 38, "verse": 18, "text": "Yes, I confess my wrongdoing, and I am concerned about my sins.", "comment": "tn Or \u201cfor.\u201d The translation assumes that \u05db\u05bc\u05b4\u05d9 (ki) is asseverative here."}, {"pk": 2839249, "translation": "NET", "book": 19, "chapter": 38, "verse": 19, "text": "But those who are my enemies for no reason are numerous; those who hate me without cause outnumber me.", "comment": "tn Heb \u201care many.\u201d
tn Heb \u201cand my enemies, life, are many.\u201d The noun \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (khayyim, \u201clife\u201d) fits very awkwardly here. The translation assumes an emendation to \u05d7\u05b4\u05e0\u05bc\u05b8\u05dd (khinam, \u201cwithout reason\u201d; note the parallelism with \u05e9\u05c1\u05b6\u05e7\u05b6\u05e8 [sheqer, \u201cfalsely\u201d] and see Pss 35:19; 69:4; Lam 3:52). The verb \u05e2\u05b8\u05e6\u05b7\u05dd (\u2019atsam) can sometimes mean \u201care strong,\u201d but here it probably focuses on numerical superiority (note the parallel verb \u05e8\u05b8\u05d1\u05b7\u05d1, ravav, \u201cbe many\u201d)."}, {"pk": 2839250, "translation": "NET", "book": 19, "chapter": 38, "verse": 20, "text": "They repay me evil for the good I have done; though I have tried to do good to them, they hurl accusations at me.", "comment": "tn Heb \u201cthe ones who repay evil instead of good accuse me, instead of my pursuing good.\u201d"}, {"pk": 2839251, "translation": "NET", "book": 19, "chapter": 38, "verse": 21, "text": "Do not abandon me, O LORD! My God, do not remain far away from me!"}, {"pk": 2839252, "translation": "NET", "book": 19, "chapter": 38, "verse": 22, "text": "Hurry and help me, O Lord, my deliverer!", "comment": "tn Heb \u201churry to my help.\u201d See Ps 22:19."}, {"pk": 2839253, "translation": "NET", "book": 19, "chapter": 39, "verse": 1, "text": "I decided, \u201cI will watch what I say and make sure I do not sin with my tongue. I will put a muzzle over my mouth while in the presence of an evil man.\u201d", "comment": "tn Heb \u201cI said.\u201d
sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.
tn Heb \u201cI will watch my ways, from sinning with my tongue.\u201d
sn The psalmist wanted to voice a lament to the Lord (see vv. 4\u20136), but he hesitated to do so in the presence of evil men, for such words might be sinful if they gave the wicked an occasion to insult God. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 1:345."}, {"pk": 2839254, "translation": "NET", "book": 19, "chapter": 39, "verse": 2, "text": "I was stone silent; I held back the urge to speak. My frustration grew;", "comment": "tn Heb \u201cI was mute [with] silence.\u201d
tn Heb \u201cand my pain was stirred up.\u201d Emotional pain is in view here.
tn Heb \u201cI was quiet from good.\u201d He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.sn I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67."}, {"pk": 2839255, "translation": "NET", "book": 19, "chapter": 39, "verse": 3, "text": "my anxiety intensified. As I thought about it, I became impatient. Finally I spoke these words:", "comment": "tn Heb \u201cI spoke with my tongue.\u201d The phrase \u201cthese words\u201d is supplied in the translation for clarification and for stylistic reasons.
tn Heb \u201cIn my reflection fire burned.\u201d The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (\u201cfire was burning\u201d).
tn Heb \u201cmy heart was hot within me.\u201d"}, {"pk": 2839256, "translation": "NET", "book": 19, "chapter": 39, "verse": 4, "text": "\u201cO LORD, help me understand my mortality and the brevity of life! Let me realize how quickly my life will pass!", "comment": "tn Heb \u201cCause me to know, O Lord, my end; and the measure of my days, what it is!\u201d
tn Heb \u201cLet me know how transient I am!\u201d"}, {"pk": 2839257, "translation": "NET", "book": 19, "chapter": 39, "verse": 5, "text": "Look, you make my days short-lived, and my life span is nothing from your perspective. Surely all people, even those who seem secure, are nothing but vapor.", "comment": "tn Heb \u201cLook, handbreadths you make my days.\u201d The \u201chandbreadth\u201d (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1\u201350 (WBC), 309.
tn Heb \u201cis like nothing before you.\u201d
tn Heb \u201csurely, all vapor [is] all mankind, standing firm.\u201d Another option is to translate, \u201cSurely, all mankind, though seemingly secure, is nothing but a vapor.\u201d"}, {"pk": 2839258, "translation": "NET", "book": 19, "chapter": 39, "verse": 6, "text": "Surely people go through life as mere ghosts. Surely they accumulate worthless wealth without knowing who will eventually haul it away.\u201d", "comment": "tn Heb \u201csurely, as an image man walks about.\u201d The preposition prefixed to \u201cimage\u201d indicates identity here.sn People go through life (Heb \u201cman walks about\u201d). \u201cWalking\u201d is here used as a metaphor for living. The point is that human beings are here today, gone tomorrow. They have no lasting substance and are comparable to mere images or ghosts.
tc Heb \u201cSurely [in] vain they strive, he accumulates and does not know who gathers them.\u201d The MT as it stands is syntactically awkward. The verb forms switch from singular (\u201cwalks about\u201d) to plural (\u201cthey strive\u201d) and then back to singular (\u201caccumulates and does not know\u201d), even though the subject (generic \u201cman\u201d) remains the same. Furthermore there is no object for the verb \u201caccumulates\u201d and no plural antecedent for the plural pronoun (\u201cthem\u201d) attached to \u201cgathers.\u201d These problems can be removed if one emends the text from \u05d4\u05b6\u05d1\u05b6\u05dc \u05d9\u05b6\u05d4\u05b1\u05de\u05b8\u05d9\u05d5\u05bc\u05df (hevel yehemaun, \u201c[in] vain they strive\u201d) to \u05d4\u05b6\u05d1\u05b0\u05dc\u05b5\u05d9 \u05d4\u05b8\u05de\u05d5\u05b9\u05df (hevley hamon, \u201cvain things of wealth\u201d). This assumes a misdivision in the MT and a virtual dittography of vav (\u05d5) between the mem and nun of \u05d4\u05de\u05d5\u05df. The present translation follows this emendation."}, {"pk": 2839259, "translation": "NET", "book": 19, "chapter": 39, "verse": 7, "text": "But now, O Lord, upon what am I relying? You are my only hope!", "comment": "tn Heb \u201cmy hope, for you it [is].\u201d"}, {"pk": 2839260, "translation": "NET", "book": 19, "chapter": 39, "verse": 8, "text": "Deliver me from all my sins of rebellion! Do not make me the object of fools\u2019 insults!"}, {"pk": 2839261, "translation": "NET", "book": 19, "chapter": 39, "verse": 9, "text": "I am silent and cannot open my mouth because of what you have done.", "comment": "tn Heb \u201cbecause you acted.\u201d The psalmist has in mind God\u2019s disciplinary measures (see vv. 10\u201313)."}, {"pk": 2839262, "translation": "NET", "book": 19, "chapter": 39, "verse": 10, "text": "Please stop wounding me! You have almost beaten me to death!", "comment": "tn Heb \u201cremove from upon me your wound.\u201d
tn Heb \u201cfrom the hostility of your hand I have come to an end.\u201d"}, {"pk": 2839263, "translation": "NET", "book": 19, "chapter": 39, "verse": 11, "text": "You severely discipline people for their sins; like a moth you slowly devour their strength. Surely all people are a mere vapor. (Selah)", "comment": "tc Heb \u201cyou cause to dissolve, like a moth, his desired [thing].\u201d The translation assumes an emendation of \u05d7\u05b2\u05de\u05d5\u05bc\u05d3\u05d5\u05b9 (khamudo, \u201chis desirable [thing]\u201d) to \u05d7\u05b6\u05de\u05b0\u05d3\u05d5\u05b9 (khemdo, \u201chis loveliness\u201d [or \u201cbeauty\u201d]), a reading that is supported by a few medieval Hebrew mss.
tn \u201cwith punishments on account of sin you discipline a man.\u201d"}, {"pk": 2839264, "translation": "NET", "book": 19, "chapter": 39, "verse": 12, "text": "Hear my prayer, O LORD! Listen to my cry for help! Do not ignore my sobbing! For I am dependent on you, like one residing outside his native land; I am at your mercy, just as all my ancestors were.", "comment": "tn Heb \u201cFor a resident alien [am] I with you, a sojourner like all my fathers.\u201dsn Resident aliens were dependent on the mercy and goodwill of others. The Lord was concerned that resident aliens be treated properly. See Deut 24:17\u201322, Ps 146:9.
tn Heb \u201cdo not be deaf to my tears.\u201d"}, {"pk": 2839265, "translation": "NET", "book": 19, "chapter": 39, "verse": 13, "text": "Turn your angry gaze away from me, so I can be happy before I pass away.", "comment": "tn Heb \u201cGaze away from me and I will smile before I go and am not.\u201d The precise identification of the initial verb form (\u05d4\u05b8\u05e9\u05c1\u05b7\u05e2, hasha\u2019) is uncertain. It could be from the root \u05e9\u05c1\u05b8\u05e2\u05b8\u05e2 (sha\u2019a\u2019, \u201csmear\u201d), but \u201cyour eyes\u201d would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of \u05e9\u05c1\u05b8\u05e2\u05b8\u05d4 (sha\u2019ah, \u201cto gaze\u201d) meaning \u201ccause your gaze to be.\u201d Some prefer to emend the form to the Qal \u05e9\u05c1\u05b0\u05e2\u05b5\u05d4 (sh\u00ff\u2019eh, \u201cgaze\u201d; see Job 14:6). If one does read a form of the verb \u201cto gaze,\u201d the angry divine \u201cgaze\u201d of discipline would seem to be in view (see vv. 10\u201311). For a similar expression of this sentiment see Job 10:20\u201321."}, {"pk": 2839266, "translation": "NET", "book": 19, "chapter": 40, "verse": 1, "text": "I relied completely on the LORD, and he turned toward me and heard my cry for help.", "comment": "sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1\u201311) with a confident petition for renewed divine intervention (vv. 12\u201317).
tn Heb \u201crelying, I relied.\u201d The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb \u201ccompletely.\u201d Another option is to translate, \u201cI waited patiently\u201d (cf. NASB, NIV, NRSV)."}, {"pk": 2839267, "translation": "NET", "book": 19, "chapter": 40, "verse": 2, "text": "He lifted me out of the watery pit, out of the slimy mud. He placed my feet on a rock and gave me secure footing.", "comment": "tn Heb \u201cfrom the mud of mud.\u201d The Hebrew phrase translated \u201cslimy mud\u201d employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, \u201cPairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,\u201d Semitics 2 (1971): 17-81.
tn Heb \u201ccistern of roaring.\u201d The Hebrew noun \u05d1\u05bc\u05d5\u05b9\u05e8 (bor, \u201ccistern, pit\u201d) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15\u201316). The noun \u05e9\u05c1\u05b8\u05d0\u05d5\u05b9\u05df (sha\u2019on, \u201croaring\u201d) refers elsewhere to the crashing sound of the sea\u2019s waves (see Ps 65:7).
tn Heb \u201che established my footsteps.\u201d"}, {"pk": 2839268, "translation": "NET", "book": 19, "chapter": 40, "verse": 3, "text": "He gave me reason to sing a new song, praising our God. May many see what God has done, so that they might swear allegiance to him and trust in the LORD!", "comment": "tn Heb \u201cand he placed in my mouth a new song, praise to our God.\u201d
sn A new song was appropriate because the Lord had intervened in the psalmist\u2019s experience in a fresh and exciting way.
tn Heb \u201cmay many see and fear and trust in the Lord.\u201d The translation assumes that the initial prefixed verbal form is a jussive (\u201cmay many see\u201d), rather than an imperfect (\u201cmany will see\u201d). The following prefixed verbal forms with vav (\u05d5) conjunctive are taken as indicating purpose or result (\u201cso that they might swear allegiance\u2026and trust\u201d) after the introductory jussive."}, {"pk": 2839269, "translation": "NET", "book": 19, "chapter": 40, "verse": 4, "text": "How blessed is the one who trusts in the LORD and does not seek help from the proud or from liars!", "comment": "tn Heb \u201cthose falling away toward a lie.\u201d
tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
tn Heb \u201cman.\u201d See the note on the word \u201cone\u201d in Ps 1:1.
tn Heb \u201cwho has made the Lord his [object of] trust.\u201d
tn Heb \u201cand does not turn toward.\u201d"}, {"pk": 2839270, "translation": "NET", "book": 19, "chapter": 40, "verse": 5, "text": "O LORD, my God, you have accomplished many things; you have done amazing things and carried out your purposes for us. No one can thwart you! I want to declare them and talk about them, but they are too numerous to recount!", "comment": "tn Heb \u201cI will declare and I will speak, they are too numerous to recount.\u201d The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, \u201cShould I try to declare [them] and speak [of them]\u2026\u201d (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (\u201cif\u201d clause) of a conditional sentence, see GKC 320 \u00a7108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 \u00a7108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist\u2019s resolve to announce the truth expressed in the next line. In this case one might translate: \u201cI will declare and speak [the truth]: They are too numerous to recount.\u201d
tn Heb \u201cmany things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.\u201d The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord\u2019s miraculous deeds on Israel\u2019s behalf (see Pss 9:1; 26:7), as well as his covenantal decrees and promises (see Ps 33:11).
tn Heb \u201cthere is none arrayed against you.\u201d The precise meaning of the text is unclear, but the collocation \u05e2\u05b8\u05e8\u05b7\u05da\u05b0 \u05d0\u05b6\u05dc (\u2019arakh \u2019el, \u201carray against\u201d) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14)."}, {"pk": 2839271, "translation": "NET", "book": 19, "chapter": 40, "verse": 6, "text": "Receiving sacrifices and offerings are not your primary concern. You make that quite clear to me! You do not ask for burnt sacrifices and sin offerings.", "comment": "tn Heb \u201cears you hollowed out for me.\u201d The meaning of this odd expression is debated (this is the only collocation of \u201chollowed out\u201d and \u201cears\u201d in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has \u201cbut a body you have prepared for me,\u201d a reading which is followed in Heb 10:5.
tn Heb \u201csacrifice and offering you do not desire.\u201d The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11\u201320)."}, {"pk": 2839272, "translation": "NET", "book": 19, "chapter": 40, "verse": 7, "text": "Then I say, \u201cLook! I come! What is written in the scroll pertains to me.", "comment": "tn Heb \u201cin the roll of the scroll it is written concerning me.\u201d Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14\u201320. See P. C. Craigie, Psalms 1\u201350 (WBC), 315."}, {"pk": 2839273, "translation": "NET", "book": 19, "chapter": 40, "verse": 8, "text": "I want to do what pleases you, my God. Your law dominates my thoughts.\u201d", "comment": "tn Heb \u201cyour law [is] in the midst of my inner parts.\u201d The \u201cinner parts\u201d are viewed here as the seat of the psalmist\u2019s thought life and moral decision making.
tn Or \u201cyour will.\u201d"}, {"pk": 2839274, "translation": "NET", "book": 19, "chapter": 40, "verse": 9, "text": "I have told the great assembly about your justice. Look! I spare no words! O LORD, you know this is true.", "comment": "tn Heb \u201cLook! My lips I do not restrain.\u201d
sn The great assembly is also mentioned in Pss 22:25 and 35:18.
tn Heb \u201cI proclaim justice in the great assembly.\u201d Though \u201cjustice\u201d appears without a pronoun here, the Lord\u2019s just acts are in view (see v. 10). His \u201cjustice\u201d (\u05e6\u05b6\u05d3\u05b6\u05e7, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just."}, {"pk": 2839275, "translation": "NET", "book": 19, "chapter": 40, "verse": 10, "text": "I have not failed to tell about your justice; I spoke about your reliability and deliverance; I have not neglected to tell the great assembly about your loyal love and faithfulness.", "comment": "tn Heb \u201cyour justice I have not hidden in the midst of my heart.\u201d
tn Heb \u201cI have not hidden your loyal love and reliability.\u201d"}, {"pk": 2839276, "translation": "NET", "book": 19, "chapter": 40, "verse": 11, "text": "O LORD, you do not withhold your compassion from me. May your loyal love and faithfulness continually protect me!", "comment": "tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, \u201cyour loyal love and faithfulness continually protect me\u201d (cf. NEB). However, the \u05db\u05bc\u05b4\u05d9 (ki) at the beginning of the next verse, if causal (\u201cbecause\u201d), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by \u05db\u05bc\u05b4\u05d9 + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2\u20133; 22:8.
tn Some (cf. NIV, NRSV) translate the verb as a request (\u201cdo not withhold\u201d), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by \u05dc\u05b9\u05d0 (lo\u2019), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16\u201317; 60:10; 108:11; cf. NEB, NASB)."}, {"pk": 2839277, "translation": "NET", "book": 19, "chapter": 40, "verse": 12, "text": "For innumerable dangers surround me. My sins overtake me so I am unable to see; they outnumber the hairs of my head so my strength fails me.", "comment": "tn Or \u201csinful deeds.\u201d The Hebrew term used here can have a nonmoral nuance (\u201cdangers\u201d) or a moral one (\u201csinful deeds\u201d) depending on the context. The next line (see \u201cmy sins\u201d) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).
tn Heb \u201cand my heart abandons me.\u201d The \u201cheart\u201d is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10."}, {"pk": 2839278, "translation": "NET", "book": 19, "chapter": 40, "verse": 13, "text": "Please be willing, O LORD, to rescue me! O LORD, hurry and help me!", "comment": "tn Heb \u201churry to my help.\u201d See Pss 22:19; 38:22."}, {"pk": 2839279, "translation": "NET", "book": 19, "chapter": 40, "verse": 14, "text": "May those who are trying to snatch away my life be totally embarrassed and ashamed! May those who want to harm me be turned back and ashamed!", "comment": "tn The four prefixed verbal forms in this verse (\u201cmay those\u2026be\u2026embarrassed and ashamed\u2026may those\u2026be turned back and ashamed\u201d) are understood as jussives. The psalmist is calling judgment down on his enemies.sn See Ps 35:4 for a similar prayer.
tn Heb \u201cmay they be embarrassed and ashamed together, the ones seeking my life to snatch it away.\u201d"}, {"pk": 2839280, "translation": "NET", "book": 19, "chapter": 40, "verse": 15, "text": "May those who say to me, \u201cAha! Aha!\u201d be humiliated and disgraced!", "comment": "tn Heb \u201cMay they be humiliated according to their shame, those who say to me, \u2018Aha! Aha!\u2019\u201d
tn The prefixed verbal form is understood as a jussive in this imprecation."}, {"pk": 2839281, "translation": "NET", "book": 19, "chapter": 40, "verse": 16, "text": "May all those who seek you be happy and rejoice in you! May those who love to experience your deliverance say continually, \u201cMay the LORD be praised!\u201d", "comment": "tn Heb \u201cthose who love,\u201d which stands metonymically for its cause, the experience of being delivered by the Lord.
tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly.
tn The prefixed verbal form is taken as a jussive, \u201cmay the Lord be magnified [in praise].\u201d Another option is to take the verb as an imperfect, \u201cthe Lord is great\u201d (cf. NRSV). See Ps 35:27."}, {"pk": 2839282, "translation": "NET", "book": 19, "chapter": 40, "verse": 17, "text": "I am oppressed and needy! May the Lord pay attention to me! You are my helper and my deliverer! O my God, do not delay!", "comment": "sn See Pss 35:10; 37:14.
tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, \u201cThe Lord will pay attention to me\u201d (cf. NRSV). The parallel in Ps 70:5 has, \u201cO God, hurry to me!\u201d For this reason some prefer to emend \u05d9\u05b7\u05d7\u05b2\u05e9\u05c1\u05b8\u05d1 (yakhashav, \u201cmay he pay attention\u201d) to \u05d7\u05d5\u05bc\u05e9\u05c1\u05b8\u05d4 (khushah, \u201churry!\u201d). The syntax of the Hebrew text is awkward; elsewhere when the Qal of \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1 (khashav, \u201creckon; consider\u201d) is collocated with the preposition -\u05dc (lamed) and a pronominal suffix there is an accompanying direct object or additional prepositional phrase/adverbial accusative (see Gen 15:6; 2 Sam 19:19; Job 13:24; 19:11; 33:10; Pss 32:2; 41:7; Amos 6:5)."}, {"pk": 2839283, "translation": "NET", "book": 19, "chapter": 41, "verse": 1, "text": "How blessed is the one who treats the poor properly! When trouble comes, the LORD delivers him.", "comment": "tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord\u2019s attitude toward the merciful mirrors their treatment of the poor.
tn Heb \u201cin the day of trouble\u201d (see Ps 27:5).
tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (\u201cmay the Lord deliver,\u201d see v. 2), but the preceding parallel line is a declaration of fact, not a prayer per se. The imperfect can be taken here as future (\u201cwill deliver,\u201d cf. NEB, NASB) or as generalizing (\u201cdelivers,\u201d cf. NIV, NRSV). The parallel line, which has a generalizing tone, favors the latter. At the same time, though the psalmist uses a generalizing style here, he clearly has himself primarily in view.
sn Psalm 41. The psalmist is confident (vv. 11\u201312) that the Lord has heard his request to be healed (vv. 4\u201310), and he anticipates the joy he will experience when the Lord intervenes (vv. 1\u20133). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1\u201350 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first \u201cbook\u201d (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth \u201cbooks\u201d of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively)."}, {"pk": 2839284, "translation": "NET", "book": 19, "chapter": 41, "verse": 2, "text": "May the LORD protect him and save his life! May he be blessed in the land! Do not turn him over to his enemies!", "comment": "tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb \u05d0\u05b8\u05e9\u05c1\u05b7\u05e8 (\u2019ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (\u05d5) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, \u201cand may he bless him,\u201d or \u201cand he will bless him\u201d (cf. NIV).
tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.
tn The negative particle \u05d0\u05b7\u05dc (\u2019al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to \u05dc\u05b9\u05d0 (lo\u2019), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 \u00a7109.e, this is a case where the jussive is used rhetorically to \u201cexpress that something cannot or should not happen.\u201d In this case one might translate, \u201cyou will not turn him over to his enemies,\u201d and take the preceding verbal forms as indicative in mood.
tn Heb \u201cdo not give him over to the desire of his enemies\u201d (see Ps 27:12)."}, {"pk": 2839285, "translation": "NET", "book": 19, "chapter": 41, "verse": 3, "text": "The LORD supports him on his sickbed; you completely heal him from his illness.", "comment": "tn Heb \u201call his bed you turn in his illness.\u201d The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.
tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1)."}, {"pk": 2839286, "translation": "NET", "book": 19, "chapter": 41, "verse": 4, "text": "As for me, I said: \u201cO LORD, have mercy on me! Heal me, for I have sinned against you!", "comment": "sn In vv. 4\u201310 the psalmist recites the prayer of petition and lament he offered to the Lord."}, {"pk": 2839287, "translation": "NET", "book": 19, "chapter": 41, "verse": 5, "text": "My enemies ask this cruel question about me, \u2018When will he finally die and be forgotten?\u2019", "comment": "tn Heb \u201cmy enemies speak evil concerning me.\u201d
tn Heb \u201cand his name perish.\u201d"}, {"pk": 2839288, "translation": "NET", "book": 19, "chapter": 41, "verse": 6, "text": "When someone comes to visit, he pretends to be friendly; he thinks of ways to defame me, and when he leaves he slanders me.", "comment": "tn Heb \u201che goes outside and speaks.\u201d
tn Heb \u201chis heart gathers sin to itself.\u201d
tn Heb \u201che speaks deceitfully.\u201d
tn Heb \u201cto see.\u201d"}, {"pk": 2839289, "translation": "NET", "book": 19, "chapter": 41, "verse": 7, "text": "All who hate me whisper insults about me to one another; they plan ways to harm me.", "comment": "tn Heb \u201ctogether against me they whisper, all those who hate me.\u201d The Hitpael of \u05dc\u05b8\u05d7\u05b7\u05e9\u05c1 (lakhash) refers here to whispering to one another (see 2 Sam 12:19)."}, {"pk": 2839290, "translation": "NET", "book": 19, "chapter": 41, "verse": 8, "text": "They say, \u2018An awful disease overwhelms him, and now that he is bed-ridden he will never recover.\u2019", "comment": "tn Heb \u201cis poured out on him.\u201d The passive participle of \u05d9\u05b8\u05e6\u05b7\u05e7 (yatsaq) is used.
tn Heb \u201cthing of worthlessness.\u201d In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.
tn Heb \u201cand he who lies down will not again arise.\u201d
tn The words \u201cthey say\u201d are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist\u2019s enemies say about him (see v. 7a)."}, {"pk": 2839291, "translation": "NET", "book": 19, "chapter": 41, "verse": 9, "text": "Even my close friend whom I trusted, he who shared meals with me, has turned against me.", "comment": "tn Heb \u201chas made a heel great against me.\u201d The precise meaning of this phrase, which appears only here, is uncertain.sn The language of this verse is applied to Judas Iscariot in John 13:18.
tn Heb \u201cman of my peace.\u201d The phrase here refers to one\u2019s trusted friend (see Jer 38:22; Obad 7)."}, {"pk": 2839292, "translation": "NET", "book": 19, "chapter": 41, "verse": 10, "text": "As for you, O LORD, have mercy on me and raise me up, so I can pay them back!\u201d", "comment": "tn The cohortative with prefixed vav (\u05d5) here indicates purpose or result (\u201cThen I will repay them\u201d) after the preceding imperatives."}, {"pk": 2839293, "translation": "NET", "book": 19, "chapter": 41, "verse": 11, "text": "By this I know that you are pleased with me, for my enemy does not triumph over me.", "comment": "tn Heb \u201cshout.\u201d
tn Or \u201cwill.\u201d One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).
sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1\u20133. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun \u201cthis\u201d may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1\u201350 (WBC), 319, 321."}, {"pk": 2839294, "translation": "NET", "book": 19, "chapter": 41, "verse": 12, "text": "As for me, you uphold me because of my integrity; you allow me permanent access to your presence.", "comment": "tn Heb \u201cand you cause me to stand before you permanently.\u201d
tn The prefixed verbal form with vav (\u05d5) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (\u201cyou have allowed\u201d).
sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.
tn Or \u201chave upheld.\u201d The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect."}, {"pk": 2839295, "translation": "NET", "book": 19, "chapter": 41, "verse": 13, "text": "The LORD God of Israel deserves praise in the future and forevermore! We agree! We agree!", "comment": "tn Heb \u201csurely and surely\u201d (\u05d0\u05b8\u05de\u05b5\u05df \u05d5\u05b0\u05d0\u05b8\u05de\u05b5\u05df [\u2019amen v\u00ff\u2019amen], i.e., \u201camen and amen\u201d). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.
tn Heb \u201c[be] blessed.\u201d See Pss 18:46; 28:6; 31:21.
tn Heb \u201cfrom everlasting to everlasting.\u201d See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48."}, {"pk": 2839296, "translation": "NET", "book": 19, "chapter": 42, "verse": 1, "text": "As a deer longs for streams of water, so I long for you, O God!", "comment": "tn Since the accompanying verb is feminine in form, the noun \u05d0\u05b8\u05d9\u05bc\u05b4\u05dc (\u2019ayyil, \u201cmale deer\u201d) should be emended to \u05d0\u05b7\u05d9\u05bc\u05b6\u05dc\u05b6\u05ea (\u2019ayyelet, \u201cfemale deer\u201d). Haplography of the letter tav has occurred; note that the following verb begins with tav.
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. The word is derived from a verb meaning \u201cto be prudent; to be wise.\u201d Various options are: \u201ca contemplative song,\u201d \u201ca song imparting moral wisdom,\u201d or \u201ca skillful [i.e., well-written] song.\u201d The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52\u201355, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
sn Psalm 42. The psalmist recalls how he once worshiped in the Lord\u2019s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.
tn Or \u201cmy soul pants [with thirst].\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a).
tn Or \u201cpants [with thirst].\u201d"}, {"pk": 2839297, "translation": "NET", "book": 19, "chapter": 42, "verse": 2, "text": "I thirst for God, for the living God. I say, \u201cWhen will I be able to go and appear in God\u2019s presence?\u201d", "comment": "tn Or \u201cmy soul thirsts.\u201d
tn The words \u201cI say\u201d are supplied in the translation for stylistic reasons and for clarification.
tn Heb \u201cWhen will I go and appear [to] the face of God?\u201d Some emend the Niphal verbal form \u05d0\u05b5\u05e8\u05b8\u05d0\u05b6\u05d4 (\u2019era\u2019eh, \u201cI will appear\u201d) to a Qal \u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4 (\u2019er\u2019eh, \u201cI will see\u201d; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of \u05d0\u05b6\u05ea (\u2019et) before \u201cface\u201d (see Exod 34:24; Deut 31:11)."}, {"pk": 2839298, "translation": "NET", "book": 19, "chapter": 42, "verse": 3, "text": "I cannot eat, I weep day and night; all day long they say to me, \u201cWhere is your God?\u201d", "comment": "tn Heb \u201cwhen [they] say to me all the day.\u201d The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive \u05d1\u05bc\u05b6\u05d0\u05b1\u05de\u05b9\u05e8 (be\u2019\u00ffmor, \u201cwhen [they] say\u201d). Note the term \u05d1\u05bc\u05b0\u05d0\u05b8\u05de\u05b0\u05e8\u05b8\u05dd (b\u00ff\u2019omram, \u201cwhen they say\u201d) in v. 10.
tn Heb \u201cMy tears have become my food day and night.\u201d"}, {"pk": 2839299, "translation": "NET", "book": 19, "chapter": 42, "verse": 4, "text": "I will remember and weep! For I was once walking along with the great throng to the temple of God, shouting and giving thanks along with the crowd as we celebrated the holy festival.", "comment": "tc Heb \u201cfor I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.\u201d The Hebrew phrase \u05d1\u05bc\u05b7\u05e1\u05bc\u05b8\u05da\u05b0 \u05d0\u05b6\u05d3\u05bc\u05b7\u05d3\u05bc\u05b5\u05dd (bassakh \u2019eddaddem, \u201cwith the throng [?] I was walking with [?]\u201d) is particularly problematic. The noun \u05e1\u05b8\u05da\u05b0 (sakh) occurs only here. If it corresponds to \u05d4\u05b8\u05de\u05d5\u05b9\u05df (hamon, \u201cmultitude\u201d) then one can propose a meaning \u201cthrong.\u201d The present translation assumes this reading (cf. NIV, NRSV). The form \u05d0\u05b6\u05d3\u05bc\u05b7\u05d3\u05bc\u05b5\u05dd (\u201cI will walk with [?]\u201d) is also very problematic. The form can be taken as a Hitpael from \u05d3\u05bc\u05b8\u05d3\u05b8\u05d4 (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to \u05dd[\u05d9]\u05d0\u05b7\u05d3\u05bc\u05b4\u05e8\u05b4 (\u2019adirim, \u201cnobles\u201d) or \u05dd-\u05e8\u05b4[\u05d9]\u05d0\u05b7\u05d3\u05b4 (\u2019adirim, \u201cgreat,\u201d with enclitic mem [\u05dd]). The present translation understands the latter and takes the adjective \u201cgreat\u201d as modifying \u201cthrong.\u201d If one emends \u05e1\u05b8\u05da\u05b0 (sakh, \u201cthrong [?]\u201d) to \u05e1\u05b9\u05da\u05b0 (sokh, \u201cshelter\u201d; see the Qere of Ps 27:5), then \u05e8[\u05d9]\u05d0\u05b7\u05d3\u05bc\u05b4 (\u2019addir) could be taken as a divine epithet, \u201c[in the shelter of] the majestic one,\u201d a reading which may find support in the LXX and Syriac Peshitta.
tn Heb \u201cThese things I will remember and I will pour out upon myself my soul.\u201d \u201cThese things\u201d are identified in the second half of the verse as those times when the psalmist worshiped in the Lord\u2019s temple. The two cohortative forms indicate the psalmist\u2019s resolve to remember and weep. The expression \u201cpour out upon myself my soul\u201d refers to mourning (see Job 30:16)."}, {"pk": 2839300, "translation": "NET", "book": 19, "chapter": 42, "verse": 5, "text": "Why are you depressed, O my soul? Why are you upset? Wait for God! For I will again give thanks to my God for his saving intervention.", "comment": "sn For poetic effect the psalmist addresses his soul, or inner self.
tn Heb \u201cWhy do you bow down?\u201d
tn Heb \u201cand [why] are you in turmoil upon me?\u201d The prefixed verbal form with vav (\u05d5) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 \u00a7111.t.
tc Heb \u201cfor again I will give him thanks, the saving acts of his face.\u201d The verse division in the Hebrew text is incorrect. \u05d0\u05b1\u05dc\u05b9\u05d4\u05b7\u05d9 (\u2019elohay, \u201cmy God\u201d) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with \u201cmy God\u201d after \u201csaving acts of my face\u201d). The Hebrew term \u05e4\u05bc\u05b8\u05e0\u05b8\u05d9\u05d5 (panayv, \u201chis face\u201d) should be emended to \u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (p\u00ffney, \u201cface of\u201d). The emended text reads, \u201c[for] the saving acts of the face of my God,\u201d that is, the saving acts associated with God\u2019s presence/intervention."}, {"pk": 2839301, "translation": "NET", "book": 19, "chapter": 42, "verse": 6, "text": "I am depressed, so I will pray to you while I am trapped here in the region of the upper Jordan, from Hermon, from Mount Mizar.", "comment": "tn The Hebrew term \u05de\u05b4\u05e6\u05b0\u05e2\u05b8\u05e8 (mits\u2019ar) is probably a proper name (\u201cMizar\u201d), designating a particular mountain in the Hermon region. The name appears only here in the OT.
tn Heb \u201ctherefore I will remember you from the land of Jordan.\u201d \u201cRemember\u201d is here used metonymically for prayer (see vv. 8\u20139). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.
tn Heb \u201cmy God, upon me my soul bows down.\u201d As noted earlier, \u201cmy God\u201d belongs with the end of v. 6.
tc Heb \u201cHermons.\u201d The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (\u05dd) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly."}, {"pk": 2839302, "translation": "NET", "book": 19, "chapter": 42, "verse": 7, "text": "One deep stream calls out to another at the sound of your waterfalls; all your billows and waves overwhelm me.", "comment": "tn Heb \u201cpass over me\u201d (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.
tn The noun \u05e6\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8 (tsinnor, \u201cwaterfall\u201d) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.
tn Heb \u201cdeep calls to deep.\u201d The Hebrew noun \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd (t\u00ffhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4)."}, {"pk": 2839303, "translation": "NET", "book": 19, "chapter": 42, "verse": 8, "text": "By day the LORD decrees his loyal love, and by night he gives me a song, a prayer to the living God.", "comment": "tn Heb \u201chis song [is] with me.\u201d
sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name \u201cGod,\u201d but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as \u201cthe Lord\u201d).
tc A few medieval Hebrew mss read \u05ea\u05bc\u05b0\u05d4\u05b4\u05dc\u05bc\u05b8\u05d4 (t\u00ffhillah, \u201cpraise\u201d) instead of \u05ea\u05bc\u05b0\u05e4\u05b4\u05dc\u05bc\u05b8\u05d4 (t\u00fffillah, \u201cprayer\u201d)."}, {"pk": 2839304, "translation": "NET", "book": 19, "chapter": 42, "verse": 9, "text": "I will pray to God, my high ridge: \u201cWhy do you ignore me? Why must I walk around mourning because my enemies oppress me?\u201d", "comment": "sn Walk around mourning. See Ps 38:6 for a similar idea.
tn The cohortative form indicates the psalmist\u2019s resolve.
tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
tn Or \u201cforget.\u201d"}, {"pk": 2839305, "translation": "NET", "book": 19, "chapter": 42, "verse": 10, "text": "My enemies\u2019 taunts cut into me to the bone, as they say to me all day long, \u201cWhere is your God?\u201d", "comment": "tc Heb \u201cwith a shattering in my bones my enemies taunt me.\u201d A few medieval Hebrew mss and Symmachus\u2019 Greek version read \u201clike\u201d instead of \u201cwith.\u201d
sn \u201cWhere is your God?\u201d The enemies ask this same question in v. 3."}, {"pk": 2839306, "translation": "NET", "book": 19, "chapter": 42, "verse": 11, "text": "Why are you depressed, O my soul? Why are you upset? Wait for God! For I will again give thanks to my God for his saving intervention.", "comment": "sn For poetic effect the psalmist addresses his soul, or inner self.
tn Heb \u201cand why are you in turmoil upon me?\u201d
tn Heb \u201cWhy do you bow down?\u201d
tc Heb \u201cfor again I will give him thanks, the saving acts of my face and my God.\u201d The last line should be emended to read \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b9\u05ea \u05e4\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 (y\u00ffshu\u2019ot f\u00ffney \u2019elohay, \u201c[for] the saving acts of the face of my God\u201d), that is, the saving acts associated with God\u2019s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5."}, {"pk": 2839307, "translation": "NET", "book": 19, "chapter": 43, "verse": 1, "text": "Vindicate me, O God! Fight for me against an ungodly nation! Deliver me from deceitful and evil men!", "comment": "tn Or \u201cargue my case.\u201d
tn Heb \u201cfrom the deceitful and evil man.\u201d The Hebrew text uses the singular form \u201cman\u201d in a collective sense, as the reference to a \u201cnation\u201d in the parallel line indicates.
sn Psalm 43. Many medieval Hebrew mss combine Psalm 43 and Psalm 42 into one psalm. Psalm 43 is the only psalm in Book 2 of the Psalter (Psalms 42\u201372) that does not have a heading, suggesting that it was originally the third and concluding section of Psalm 42. Ps 43:5 is identical to the refrain in Ps 42:11 and almost identical to the refrain in Ps 42:5.
tn The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3."}, {"pk": 2839308, "translation": "NET", "book": 19, "chapter": 43, "verse": 2, "text": "For you are the God who shelters me. Why do you reject me? Why must I walk around mourning because my enemies oppress me?", "comment": "tn Heb \u201cGod of my place of refuge,\u201d that is, \u201cGod who is my place of refuge.\u201d See Ps 31:4.
tn The question is similar to that of Ps 42:9, but \u05d6\u05b8\u05e0\u05b7\u05d7 (zanakh, \u201creject\u201d) is a stronger verb than \u05e9\u05c1\u05b8\u05db\u05b7\u05d7 (shakhakh, \u201cforget\u201d).
tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist\u2019s distress.
sn Walk around mourning. See Ps 38:6 for a similar statement."}, {"pk": 2839309, "translation": "NET", "book": 19, "chapter": 43, "verse": 3, "text": "Reveal your light and your faithfulness! They will lead me, they will escort me back to your holy hill, and to the place where you live.", "comment": "tn Heb \u201csend.\u201d
tn Heb \u201cbring.\u201d
tn Or \u201cmay they lead me.\u201d The prefixed verbal forms here and in the next line may be taken as jussives.
sn God\u2019s deliverance is compared here to a light which will lead the psalmist back home to the Lord\u2019s temple. Divine deliverance will in turn demonstrate the Lord\u2019s faithfulness to his people.
tn Or \u201cto your dwelling place[s].\u201d The plural form of the noun may indicate degree or quality; this is the Lord\u2019s special dwelling place (see Pss 46:4; 84:1; 132:5, 7).
sn In this context the Lord\u2019s holy hill is Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 48:1; 87:1; Dan 9:16."}, {"pk": 2839310, "translation": "NET", "book": 19, "chapter": 43, "verse": 4, "text": "Then I will go to the altar of God, to the God who gives me ecstatic joy, so that I express my thanks to you, O God, my God, with a harp.", "comment": "tn The cohortative expresses the psalmist\u2019s resolve. Prefixed with the vav (\u05d5) conjunctive it also expresses the result or outcome of the preceding verbs \u201clead\u201d and \u201cescort.\u201d
tn The cohortative with vav (\u05d5) conjunctive probably indicates purpose (\u201cso that\u201d) or intention.
tn Heb \u201cto God, the joy of my happiness.\u201d The phrase \u201cjoy of my happiness\u201d employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist\u2019s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, \u201cPairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,\u201d Semitics 2 (1971): 17-81."}, {"pk": 2839311, "translation": "NET", "book": 19, "chapter": 43, "verse": 5, "text": "Why are you depressed, O my soul? Why are you upset? Wait for God! For I will again give thanks to my God for his saving intervention.", "comment": "tn Heb \u201cWhy do you bow down?\u201d
tn Heb \u201cand why are you in turmoil upon me?\u201d
tc Heb \u201cfor again I will give him thanks, the saving acts of my face and my God.\u201d The last line should be emended to read \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b9\u05ea \u05e4\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 (y\u00ffshu\u2019ot f\u00ffney \u2019elohay, \u201c[for] the saving acts of the face of my God,\u201d that is, the saving acts associated with God\u2019s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.
sn For poetic effect the psalmist addresses his soul, or inner self."}, {"pk": 2839312, "translation": "NET", "book": 19, "chapter": 44, "verse": 1, "text": "O God, we have clearly heard; our ancestors have told us what you did in their days, in ancient times.", "comment": "tn Heb \u201cwith our ears we have heard.\u201d
tn Heb \u201cfathers\u201d (also in v. 2; the same Hebrew word may be translated either \u201cfathers\u201d or \u201cancestors\u201d depending on the context.
tn Heb \u201cthe work you worked.\u201d
tn Heb \u201cin the days of old.\u201d This refers specifically to the days of Joshua, during Israel\u2019s conquest of the land, as vv. 2\u20133 indicate.
sn Psalm 44. The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1-8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation\u2019s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. See the note on the phrase \u201cwell-written song\u201d in the superscription of Ps 42."}, {"pk": 2839313, "translation": "NET", "book": 19, "chapter": 44, "verse": 2, "text": "You, by your power, defeated nations and settled our fathers on their land; you crushed the people living there and enabled our ancestors to occupy it.", "comment": "tn Or \u201cpeoples.\u201d
tn Heb \u201cdispossessed nations and planted them.\u201d The third masculine plural pronoun \u201cthem\u201d refers to the fathers (v. 1). See Ps 80:8, 15.
tn The verb form in the Hebrew text is a Hiphil preterite (without vav [\u05d5] consecutive) from \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019, \u201cbe evil; be bad\u201d). If retained it apparently means, \u201cyou injured; harmed.\u201d Some prefer to derive the verb from \u05e8\u05b8\u05e2\u05b7\u05e2 (\u201cbreak\u201d; cf. NEB \u201cbreaking up the peoples\u201d), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).
tn Heb \u201cyou, your hand.\u201d
tn Heb \u201cand you sent them out.\u201d The translation assumes that the third masculine plural pronoun \u201cthem\u201d refers to the fathers (v. 1), as in the preceding parallel line. See Ps 80:11, where Israel, likened to a vine, \u201cspreads out\u201d its tendrils to the west and east. Another option is to take the \u201cpeoples\u201d as the referent of the pronoun and translate, \u201cand you sent them away,\u201d though this does not provide as tight a parallel with the corresponding line."}, {"pk": 2839314, "translation": "NET", "book": 19, "chapter": 44, "verse": 3, "text": "For they did not conquer the land by their swords, and they did not prevail by their strength, but rather by your power, strength and good favor, for you were partial to them.", "comment": "tn Or \u201ctake possession of.\u201d
tn Or \u201cfavorable toward.\u201d
tn Heb \u201clight of your face.\u201d The idiom \u201clight of your face\u201d probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).
tn Heb \u201cyour arm.\u201d
tn Heb \u201cyour right hand.\u201d The Lord\u2019s \u201cright hand\u201d here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8).
tn Heb \u201cand their arm did not save them.\u201d The \u201carm\u201d here symbolizes military strength."}, {"pk": 2839315, "translation": "NET", "book": 19, "chapter": 44, "verse": 4, "text": "You are my king, O God! Decree Jacob\u2019s deliverance!", "comment": "tn That is, Israel. See Pss 14:7; 22:23.
sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1\u20133, 5, 7\u20138) in vv. 1\u20138 may reflect an antiphonal ceremony.
tc The LXX assumes a participle here (\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4 [m\u00fftsavveh], \u201cthe one who commands/decrees\u201d) which would stand in apposition to \u201cmy God.\u201d It is possible that the MT, which has the imperative (\u05e6\u05b7\u05d5\u05bc\u05b5\u05d4, tsavveh) form, has suffered haplography of the letter mem (\u05dd). Note that the preceding word (\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd, \u2019elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd to the beginning of the next word and read \u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 (\u2019elohay m\u00fftsavveh, \u201c[You are my king,] my God, the one who decrees\u201d).tn Or \u201ccommand.\u201d This may be the Israelites\u2019 petition prior to the battle. See the introductory note to the psalm."}, {"pk": 2839316, "translation": "NET", "book": 19, "chapter": 44, "verse": 5, "text": "By your power we will drive back our enemies; by your strength we will trample down our foes!", "comment": "tn Heb \u201cthose who rise up [against] us.\u201d
tn Heb \u201cby you.\u201d
tn Heb \u201cgore\u201d (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, \u201cyou [always] drive back\u2026you [always] trample down.\u201dsn The Hebrew verb translated \u201cdrive back\u201d is literally \u201cgore\u201d; the imagery is that of a powerful wild ox that \u201cgores\u201d its enemies and tramples them underfoot.
tn Heb \u201cin your name.\u201d The Lord\u2019s \u201cname\u201d refers here to his revealed character or personal presence. Specifically in this context his ability to deliver, protect, and energize for battle is in view (see Ps 54:1).
sn The image of the powerful wild ox continues; see the note on the phrase \u201cdrive back\u201d in the preceding line."}, {"pk": 2839317, "translation": "NET", "book": 19, "chapter": 44, "verse": 6, "text": "For I do not trust in my bow, and I do not prevail by my sword."}, {"pk": 2839318, "translation": "NET", "book": 19, "chapter": 44, "verse": 7, "text": "For you deliver us from our enemies; you humiliate those who hate us.", "comment": "tn Or \u201chave humiliated,\u201d if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5\u20136).
tn Or \u201chave delivered,\u201d if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5\u20136)."}, {"pk": 2839319, "translation": "NET", "book": 19, "chapter": 44, "verse": 8, "text": "In God I boast all day long, and we will continually give thanks to your name. (Selah)"}, {"pk": 2839320, "translation": "NET", "book": 19, "chapter": 44, "verse": 9, "text": "But you rejected and embarrassed us! You did not go into battle with our armies.", "comment": "tn The particle \u05d0\u05b7\u05e3 (\u2019af, \u201cbut\u201d) is used here as a strong adversative contrasting the following statement with what precedes.
tn Heb \u201cyou did not go out with our armies.\u201d The prefixed verbal form is a preterite (without vav [\u05d5] consecutive)."}, {"pk": 2839321, "translation": "NET", "book": 19, "chapter": 44, "verse": 10, "text": "You made us retreat from the enemy. Those who hate us take whatever they want from us.", "comment": "tn Heb \u201cyou caused us to turn backward.\u201d
tn Heb \u201cplunder for themselves.\u201d The prepositional phrase \u05dc\u05b8\u05de\u05d5\u05b9 (lamo, \u201cfor themselves\u201d) here has the nuance \u201cat their will\u201d or \u201cas they please\u201d (see Ps 80:6)."}, {"pk": 2839322, "translation": "NET", "book": 19, "chapter": 44, "verse": 11, "text": "You handed us over like sheep to be eaten; you scattered us among the nations.", "comment": "tn The prefixed verbal form is a preterite (without vav [\u05d5] consecutive)."}, {"pk": 2839323, "translation": "NET", "book": 19, "chapter": 44, "verse": 12, "text": "You sold your people for a pittance; you did not ask a high price for them.", "comment": "tn Heb \u201cyou did not multiply their purchase prices.\u201d
tn The prefixed verbal form is a preterite (without vav [\u05d5] consecutive).
tn Heb \u201cfor what is not wealth.\u201d"}, {"pk": 2839324, "translation": "NET", "book": 19, "chapter": 44, "verse": 13, "text": "You made us an object of disdain to our neighbors; those who live on our borders taunt and insult us.", "comment": "tn Heb \u201can [object of] taunting and [of] mockery to those around us.\u201d
tn The prefixed verbal form is a preterite (without vav [\u05d5] consecutive)."}, {"pk": 2839325, "translation": "NET", "book": 19, "chapter": 44, "verse": 14, "text": "You made us an object of ridicule among the nations; foreigners treat us with contempt.", "comment": "tn Heb \u201ca shaking of the head among the peoples.\u201d Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).
tn Heb \u201ca proverb,\u201d or \u201c[the subject of] a mocking song.\u201d
tn The prefixed verbal form is a preterite (without vav [\u05d5] consecutive)."}, {"pk": 2839326, "translation": "NET", "book": 19, "chapter": 44, "verse": 15, "text": "All day long I feel humiliated and am overwhelmed with shame,", "comment": "tn Heb \u201cand the shame of my face covers me.\u201d
tn Heb \u201call the day my humiliation [is] in front of me.\u201d"}, {"pk": 2839327, "translation": "NET", "book": 19, "chapter": 44, "verse": 16, "text": "before the vindictive enemy who ridicules and insults me.", "comment": "tn Heb \u201cfrom the voice of one who ridicules and insults, from the face of an enemy and an avenger.\u201d See Ps 8:2."}, {"pk": 2839328, "translation": "NET", "book": 19, "chapter": 44, "verse": 17, "text": "All this has happened to us, even though we have not rejected you or violated your covenant with us.", "comment": "tn Heb \u201cand we did not deal falsely with your covenant.\u201d
tn Heb \u201cwe have not forgotten you.\u201d To \u201cforget\u201d God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation \u201cwe have not rejected you\u201d has been used."}, {"pk": 2839329, "translation": "NET", "book": 19, "chapter": 44, "verse": 18, "text": "We have not been unfaithful, nor have we disobeyed your commands.", "comment": "tn Heb \u201cand our steps did [not] turn aside from your path.\u201d The negative particle is understood by ellipsis (see the preceding line). God\u2019s \u201cpath\u201d refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.
tn Heb \u201cour heart did not turn backward.\u201d Cf. Ps 78:57."}, {"pk": 2839330, "translation": "NET", "book": 19, "chapter": 44, "verse": 19, "text": "Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; you have covered us with darkness.", "comment": "tn Heb \u201cyet you have battered us in a place of jackals.\u201d
tn The Hebrew term \u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea (tsalmavet) has traditionally been understood as a compound noun meaning \u201cshadow of death\u201d (\u05e6\u05b5\u05dc + \u05de\u05b8\u05d5\u05b6\u05ea [mavet + tsel]; see BDB 853 s.v. \u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea; cf. NASB). Other scholars prefer to vocalize the form \u05e6\u05b7\u05dc\u05b0\u05de\u05d5\u05bc\u05ea (tsalmut) and understand it as an abstract noun (from the root \u05e6\u05dc\u05dd) meaning \u201cdarkness\u201d (cf. NIV, NRSV). An examination of the word\u2019s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21\u201322; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21\u201322; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation."}, {"pk": 2839331, "translation": "NET", "book": 19, "chapter": 44, "verse": 20, "text": "If we had rejected our God, and spread out our hands in prayer to another god,", "comment": "tn Heb \u201cIf we had forgotten the name of our God.\u201d To \u201cforget the name\u201d here refers to rejecting the Lord\u2019s authority (see Jer 23:27) and abandoning him as an object of prayer and worship (see the next line).
tn Heb \u201cand spread out your hands to another god.\u201d Spreading out the hands was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12\u201313, 29; Ezra 9:15; Job 11:13; Isa 1:15). In its most fundamental sense \u05d6\u05e8 (\u201canother; foreign; strange\u201d) refers to something that is outside one\u2019s circle, often making association with it inappropriate. A \u201cstrange\u201d god is an alien deity, an \u201coutside god\u201d (see L. A. Snijders, TDOT 4:54-55)."}, {"pk": 2839332, "translation": "NET", "book": 19, "chapter": 44, "verse": 21, "text": "would not God discover it, for he knows one\u2019s thoughts?", "comment": "tn Heb \u201cwould not God search out this, for he knows the hidden things of [the] heart?\u201d The expression \u201csearch out\u201d is used metonymically here, referring to discovery, the intended effect of a search. The \u201cheart\u201d (i.e., mind) is here viewed as the seat of one\u2019s thoughts. The rhetorical question expects the answer, \u201cOf course he would!\u201d The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.
tn The active participle describes what is characteristically true."}, {"pk": 2839333, "translation": "NET", "book": 19, "chapter": 44, "verse": 22, "text": "Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block.", "comment": "tn Or \u201cregarded as.\u201d
tn The statement \u201cbecause of you\u201d (1) may simply indicate that God is the cause of the Israelites\u2019 defeat (see vv. 9\u201314, where the nation\u2019s situation is attributed directly to God\u2019s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, \u201cfor your sake\u201d (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term \u1f15\u03bd\u03b5\u03ba\u03b5\u03bd (Jeneken; LXX \u1f15\u03bd\u03b5\u03ba\u03b1) may likewise mean \u201cbecause of\u201d or \u201cfor the sake of\u201d (BDAG 334 s.v. \u1f15\u03bd\u03b5\u03ba\u03b1 1).
tn Heb \u201clike sheep of slaughtering,\u201d that is, sheep destined for slaughter."}, {"pk": 2839334, "translation": "NET", "book": 19, "chapter": 44, "verse": 23, "text": "Rouse yourself! Why do you sleep, O Lord? Wake up! Do not reject us forever!", "comment": "sn Wake up! See Ps 35:23."}, {"pk": 2839335, "translation": "NET", "book": 19, "chapter": 44, "verse": 24, "text": "Why do you look the other way, and ignore the way we are oppressed and mistreated?", "comment": "tn Heb \u201cour oppression and our affliction.\u201d
tn Or \u201cforget.\u201d
tn Heb \u201cWhy do you hide your face?\u201d The idiom \u201chide the face\u201d can mean \u201cignore\u201d (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of \u201creject\u201d (see Pss 30:7; 88:14)."}, {"pk": 2839336, "translation": "NET", "book": 19, "chapter": 44, "verse": 25, "text": "For we lie in the dirt, with our bellies pressed to the ground.", "comment": "tn Heb \u201cfor our being/life sinks down to the dirt, our belly clings to the earth.\u201d The suffixed form of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing, life\u201d) is often equivalent to a pronoun in poetic texts."}, {"pk": 2839337, "translation": "NET", "book": 19, "chapter": 44, "verse": 26, "text": "Rise up and help us! Rescue us because of your loyal love!", "comment": "tn Or \u201credeem us.\u201d See Pss 25:22; 26:11; 69:18; 119:134."}, {"pk": 2839338, "translation": "NET", "book": 19, "chapter": 45, "verse": 1, "text": "My heart is stirred by a beautiful song. I say, \u201cI have composed this special song for the king; my tongue is as skilled as the stylus of an experienced scribe.\u201d", "comment": "tn Heb \u201cmy tongue [is] a stylus of a skillful scribe.\u201d Words flow from the psalmist\u2019s tongue just as they do from a scribe\u2019s stylus.
sn Psalm 45. This is a romantic poem celebrating the Davidic king\u2019s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.
tn Heb \u201caccording to lilies.\u201d \u201cLilies\u201d may be a tune title or musical style, suggestive of romantic love. The imagery of a \u201clily\u201d appears frequently in the Song of Solomon in a variety of contexts (see 2:1\u20132, 16; 4:5; 5:13; 6:2\u20133; 7:2).
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. See the note on the phrase \u201cwell-written song\u201d in the superscription of Ps 42.
tn Heb \u201c[with] a good word.\u201d The \u201cgood word\u201d probably refers here to the song that follows.
tn Heb \u201cmy works [are] for a king.\u201d The plural \u201cworks\u201d may here indicate degree, referring to the special musical composition that follows."}, {"pk": 2839339, "translation": "NET", "book": 19, "chapter": 45, "verse": 2, "text": "You are the most handsome of all men! You speak in an impressive and fitting manner! For this reason God grants you continual blessings.", "comment": "tn Or \u201cthis demonstrates.\u201d The construction \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05df (\u2019al-ken, \u201ctherefore\u201d) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I \u05db\u05bc\u05b5\u05df 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).
tn Heb \u201cfavor is poured out on your lips.\u201d \u201cLips\u201d probably stands by metonymy for the king\u2019s speech. Some interpret the Hebrew term \u05d7\u05b5\u05df (khen) as referring here to \u201cgracious (i.e., kind and polite) speech\u201d, but the word probably refers more generally to \u201cattractive\u201d speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.
tn Heb \u201cyou are handsome from the sons of man.\u201d The preposition \u201cfrom\u201d is used in a comparative (\u201cmore than\u201d) sense. The peculiar verb form \u05d9\u05b8\u05e4\u05b0\u05d9\u05b8\u05e4\u05b4\u05d9\u05ea\u05b8 (yafyafita) is probably the result of dittography of yod-pe (\u05d9\u05e4) and should be emended to \u05d9\u05b8\u05e4\u05b4\u05d9\u05ea\u05b8 (yafita). See GKC 152 \u00a755.e.
tn Or \u201cblesses you forever.\u201d Here \u201cbless\u201d means to \u201cendue with the power and skill to rule effectively,\u201d as the following verses indicate."}, {"pk": 2839340, "translation": "NET", "book": 19, "chapter": 45, "verse": 3, "text": "Strap your sword to your thigh, O warrior! Appear in your majestic splendor!", "comment": "tn Or \u201cmighty one.\u201d
tn The Hebrew text has simply, \u201cyour majesty and your splendor,\u201d which probably refers to the king\u2019s majestic splendor when he appears in full royal battle regalia."}, {"pk": 2839341, "translation": "NET", "book": 19, "chapter": 45, "verse": 4, "text": "Appear in your majesty and be victorious! Ride forth for the sake of what is right, on behalf of justice! Then your right hand will accomplish mighty acts!", "comment": "tn Or \u201cfor the sake of truth.\u201d
tn Heb \u201cand your right hand will teach you mighty acts\u201d; or \u201cand may your right hand teach you mighty acts.\u201d After the imperatives in the first half of the verse, the prefixed verbal form with vav (\u05d5) conjunctive likely indicates purpose (\u201cso that your right hand might teach you mighty acts\u201d) or result (see the present translation). The \u201cright hand\u201d here symbolizes the king\u2019s military strength. His right hand will \u201cteach\u201d him mighty acts by performing them and thereby causing him to experience their magnificence.
tn Heb \u201cand your majesty, be successful.\u201d The syntax is awkward. The phrase \u201cand your majesty\u201d at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.
tc The precise meaning of the MT is uncertain. The form \u05e2\u05b7\u05e0\u05b0\u05d5\u05b8\u05d4 (\u2019anvah) occurs only here. One could emend the text to \u05e2\u05b2\u05e0\u05b8\u05d5\u05b8\u05d4 \u05d5\u05b0\u05e6\u05b6\u05d3\u05b6\u05e7 (\u2019anavah v\u00fftsedeq, \u201c[for the sake of truth], humility, and justice\u201d). In this case \u201chumility\u201d would perhaps allude to the king\u2019s responsibility to \u201cserve\u201d his people by promoting justice (cf. NIV \u201cin behalf of truth, humility and righteousness\u201d). The present translation assumes an emendation to \u05d9\u05b7\u05e2\u05b7\u05df (ya\u2019an, \u201cbecause; on account of\u201d) which would form a suitable parallel to \u05e2\u05b7\u05dc\u05be\u05d3\u05bc\u05b0\u05d1\u05b7\u05e8 (\u2019al-d\u00ffvar, \u201cbecause; for the sake of\u201d) in the preceding line."}, {"pk": 2839342, "translation": "NET", "book": 19, "chapter": 45, "verse": 5, "text": "Your arrows are sharp and penetrate the hearts of the king\u2019s enemies. Nations fall at your feet.", "comment": "tn Heb \u201cyour arrows are sharp \u2013 peoples beneath you fall \u2013 in the heart of the enemies of the king.\u201d The choppy style reflects the poet\u2019s excitement."}, {"pk": 2839343, "translation": "NET", "book": 19, "chapter": 45, "verse": 6, "text": "Your throne, O God, is permanent. The scepter of your kingdom is a scepter of justice.", "comment": "sn The king\u2019s scepter symbolizes his royal authority.
tn Or \u201cforever and ever.\u201dsn O God. The king is clearly the addressee here, as in vv. 2\u20135 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB \u201cyour throne is like God\u2019s throne, eternal\u201d). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God\u2019s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title \u201cMighty God\u201d (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: \u201cNo man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique\u201d (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king\u2019s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.
sn The king\u2019s throne here symbolizes his rule."}, {"pk": 2839344, "translation": "NET", "book": 19, "chapter": 45, "verse": 7, "text": "You love justice and hate evil. For this reason God, your God has anointed you with the oil of joy, elevating you above your companions.", "comment": "sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king\u2019s coronation. However, the following context (vv. 8\u20139) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king\u2019s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
tn Heb \u201cfrom your companions.\u201d The \u201ccompanions\u201d are most naturally understood as others in the royal family or, more generally, as the king\u2019s countrymen.sn Verses 6-7 are quoted in Heb 1:8\u20139, where they are applied to Jesus.
sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the \u201cjoy\u201d would be that associated with the marriage.) The phrase \u201coil of joy\u201d also appears in Isa 61:3, where mourners are granted \u201coil of joy\u201d in conjunction with their deliverance from oppression.
sn To love justice means to actively promote it.
tn For other examples of the repetition of Elohim, \u201cGod,\u201d see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (\u201cLord\u201d) is relatively rare in Pss 42\u201383, where the name Elohim (\u201cGod\u201d) predominates, this compounding of Elohim may be an alternative form of the compound name \u201cthe Lord my/your/our God.\u201d
sn To hate evil means to actively oppose it."}, {"pk": 2839345, "translation": "NET", "book": 19, "chapter": 45, "verse": 8, "text": "All your garments are perfumed with myrrh, aloes, and cassia. From the luxurious palaces comes the music of stringed instruments that makes you happy.", "comment": "tn The words \u201cperfumed with\u201d are supplied in the translation for clarification.
tn Heb \u201cthe palaces of ivory.\u201d The phrase \u201cpalaces of ivory\u201d refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.
tn Heb \u201cfrom the palaces of ivory stringed instrument[s] make you happy.\u201d"}, {"pk": 2839346, "translation": "NET", "book": 19, "chapter": 45, "verse": 9, "text": "Princesses are among your honored guests, your bride stands at your right hand, wearing jewelry made with gold from Ophir.", "comment": "tn Heb \u201cdaughters of kings.\u201d
tn Heb \u201cvaluable ones.\u201d The form is feminine plural.
tn This rare Hebrew noun apparently refers to the king\u2019s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2\u20133, 23.
tn Heb \u201ca consort stands at your right hand, gold of Ophir.\u201dsn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options."}, {"pk": 2839347, "translation": "NET", "book": 19, "chapter": 45, "verse": 10, "text": "Listen, O princess! Observe and pay attention! Forget your homeland and your family!", "comment": "tn Heb \u201cdaughter.\u201d The Hebrew noun \u05d1\u05ea (\u201cdaughter\u201d) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).sn Listen, O princess. The poet now addresses the bride.
tn Heb \u201csee and turn your ear.\u201d The verb \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201csee\u201d) is used here of mental observation.
tn Heb \u201cand the house of your father.\u201d
tn Heb \u201cyour people.\u201d This reference to the \u201cpeople\u201d of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation \u201cyour homeland\u201d reflects such a situation."}, {"pk": 2839348, "translation": "NET", "book": 19, "chapter": 45, "verse": 11, "text": "Then the king will be attracted by your beauty. After all, he is your master! Submit to him!", "comment": "tn Or \u201cbow down.\u201d
sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist\u2019s day.
tn After the preceding imperatives, the jussive verbal form with vav (\u05d5) conjunctive is best understood as introducing a purpose (\u201cso that the king might desire your beauty\u201d) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.
tn Or \u201cdesire.\u201d"}, {"pk": 2839349, "translation": "NET", "book": 19, "chapter": 45, "verse": 12, "text": "Rich people from Tyre will seek your favor by bringing a gift.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
tn Heb \u201cand a daughter of Tyre with a gift, your face they will appease, the rich of people.\u201d The phrase \u201cdaughter of Tyre\u201d occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word \u201cdaughter,\u201d when collocated with the name of a city or country, is used to personify the referent (see, for example, \u201cDaughter Zion\u201d in Ps 9:14, and \u201cDaughter Babylon\u201d in Ps 137:8). If that is the case here, then \u201cDaughter Tyre\u201d identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom \u201cappease the face\u201d refers to seeking one\u2019s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21\u201322; Mal 1:9)."}, {"pk": 2839350, "translation": "NET", "book": 19, "chapter": 45, "verse": 13, "text": "The princess looks absolutely magnificent, decked out in pearls and clothed in a brocade trimmed with gold.", "comment": "tc Heb \u201cwithin, from settings of gold, her clothing.\u201d The Hebrew term \u05e4\u05bc\u05b0\u05e0\u05b4\u05d9\u05de\u05b8\u05d4 (p\u00ffnimah, \u201cwithin\u201d), if retained, would go with the preceding line and perhaps refer to the bride being \u201cwithin\u201d the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to \u05e4\u05bc\u05b0\u05e0\u05b4\u05d9\u05e0\u05b4\u05d9\u05d4\u05bc\u05b8 (\u201cher pearls\u201d) or to \u05e4\u05bc\u05b0\u05e0\u05b4\u05d9\u05e0\u05b4\u05d9\u05dd (\u201cpearls\u201d). The mem (\u05de) prefixed to \u201csettings\u201d is probably dittographic.
tn Heb \u201c[is] completely glorious.\u201d
tn Heb \u201c[the] daughter of a king.\u201d"}, {"pk": 2839351, "translation": "NET", "book": 19, "chapter": 45, "verse": 14, "text": "In embroidered robes she is escorted to the king. Her attendants, the maidens of honor who follow her, are led before you.", "comment": "tn Heb \u201cvirgins after her, her companions, are led to you.\u201d Some emend \u05dc\u05b8\u05da\u05b0 (lakh, \u201cto you\u201d) to \u05dc\u05b8\u05d4\u05bc (lah, \u201cto her,\u201d i.e., the princess), because the princess is now being spoken of in the third person (vv. 13\u201314a), rather than being addressed directly (as in vv. 10\u201312). However, the ambiguous suffixed form \u05dc\u05b8\u05da\u05b0 need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16\u201317, where the second person pronouns are masculine."}, {"pk": 2839352, "translation": "NET", "book": 19, "chapter": 45, "verse": 15, "text": "They are bubbling with joy as they walk in procession and enter the royal palace.", "comment": "tn Heb \u201cthey are led with joy and happiness, they enter the house of the king.\u201d"}, {"pk": 2839353, "translation": "NET", "book": 19, "chapter": 45, "verse": 16, "text": "Your sons will carry on the dynasty of your ancestors; you will make them princes throughout the land.", "comment": "tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
tn Heb \u201cin place of your fathers will be your sons.\u201d
tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, \u201cMay your sons carry on the dynasty of your ancestors!\u201d The next line could then be taken as a relative clause, \u201c[your sons] whom you will make princes throughout the land.\u201d"}, {"pk": 2839354, "translation": "NET", "book": 19, "chapter": 45, "verse": 17, "text": "I will proclaim your greatness through the coming years, then the nations will praise you forever.", "comment": "sn The nations will praise you. As God\u2019s vice-regent on earth, the king is deserving of such honor and praise.
tn Heb \u201cI will cause your name to be remembered in every generation and generation.\u201d The cohortative verbal form expresses the poet\u2019s resolve. The king\u2019s \u201cname\u201d stands here for his reputation and character, which the poet praised in vv. 2\u20137."}, {"pk": 2839355, "translation": "NET", "book": 19, "chapter": 46, "verse": 1, "text": "God is our strong refuge; he is truly our helper in times of trouble.", "comment": "sn Psalm 46. In this so-called \u201cSong Of Zion\u201d God\u2019s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song\u2019s two major sections.
tn Heb \u201ca helper in times of trouble he is found [to be] greatly.\u201d The perfect verbal form has a generalizing function here. The adverb \u05de\u05b0\u05d0\u05b9\u05d3 (m\u00ff\u2019od, \u201cgreatly\u201d) has an emphasizing function.
tn Heb \u201cour refuge and strength,\u201d which is probably a hendiadys meaning \u201cour strong refuge\u201d (see Ps 71:7). Another option is to translate, \u201cour refuge and source of strength.\u201d
sn The meaning of the Hebrew term \u05e2\u05b2\u05dc\u05b8\u05de\u05d5\u05b9\u05ea (alamoth, which means \u201cyoung women\u201d) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20."}, {"pk": 2839356, "translation": "NET", "book": 19, "chapter": 46, "verse": 2, "text": "For this reason we do not fear when the earth shakes, and the mountains tumble into the depths of the sea,", "comment": "tn The Hiphil infinitival form is normally taken to mean \u201cwhen [the earth] is altered,\u201d being derived from \u05de\u05d5\u05bc\u05e8 (mur, \u201cto change\u201d). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II \u05de\u05d5\u05e8 emends the form to a Niphal and derives it from a homonymic root \u05de\u05d5\u05bc\u05e8 attested in Arabic with the meaning \u201cshake.\u201d
tn Heb \u201cheart of the seas.\u201d The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (\u201cits waters,\u201d \u201cits swelling\u201d) in referring back to the plural noun.
tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2\u20133 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, \u201cWe will not fear, even though the earth should shake\u201d (cf. NIV, NRSV)."}, {"pk": 2839357, "translation": "NET", "book": 19, "chapter": 46, "verse": 3, "text": "when its waves crash and foam, and the mountains shake before the surging sea. (Selah)", "comment": "tn Heb \u201cits waters.\u201d
tn Or \u201croar.\u201d
tn Heb \u201cat its swelling.\u201d The Hebrew word often means \u201cpride.\u201d If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs \u05d4\u05b8\u05de\u05b8\u05d4 (hamah, \u201ccrash; roar,\u201d v. 3) and \u05de\u05d5\u05b9\u05d8 (mot, \u201cshake,\u201d v. 2) in v. 6, where nations/kingdoms \u201croar\u201d and \u201cshake,\u201d suggests that the language of vv. 2\u20133 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described."}, {"pk": 2839358, "translation": "NET", "book": 19, "chapter": 46, "verse": 4, "text": "The river\u2019s channels bring joy to the city of God, the special, holy dwelling place of the sovereign One.", "comment": "tn Heb \u201cMost High.\u201d This divine title (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
tn Heb \u201cA river, its channels cause the city of God to be glad.\u201dsn The city of God is Jerusalem (see Pss 48:1\u20132; 87:2\u20133). The river\u2019s \u201cchannels\u201d are probably irrigation ditches vital to growing crops. Some relate the imagery to the \u201cwaters of Shiloah\u201d (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6\u20138 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El\u2019s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1\u201312; Joel 3:18).
tn Heb \u201cthe holy [place] of the dwelling places of.\u201d The adjective \u201choly\u201d is used here in a substantival manner and placed in construct with the following noun (see GKC 428 \u00a7132.c). Origen\u2019s transliterated text assumes the reading \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 (qodesh, \u201choliness; holy place\u201d), while the LXX assumes a Piel verbal form \u05e7\u05b4\u05d3\u05bc\u05b5\u05e9\u05c1 (qidesh, \u201cmakes holy\u201d) and takes the following form as \u201chis dwelling place.\u201d The plural form \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b0\u05e0\u05b5\u05d9 (mishk\u00ffney, \u201cdwelling places of\u201d) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 \u00a7124.b. The form stands as an appositional genitive in relation to the preceding construct noun."}, {"pk": 2839359, "translation": "NET", "book": 19, "chapter": 46, "verse": 5, "text": "God lives within it, it cannot be moved. God rescues it at the break of dawn.", "comment": "tn Heb \u201cat the turning of morning.\u201d (For other uses of the expression see Exod 14:27 and Judg 19:26).sn At the break of dawn. The \u201cmorning\u201d is viewed metaphorically as a time of deliverance and vindication after the dark \u201cnight\u201d of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the \u201cbreak of dawn\u201d) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
tn Heb \u201cGod [is] within her.\u201d The feminine singular pronoun refers to the city mentioned in v. 4.
tn Another option is to translate the imperfect verbal form as future, \u201cit will not be upended.\u201d Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb \u05de\u05d5\u05b9\u05d8 (mot), translated \u201cupended\u201d here, is used in v. 2 of the mountains \u201ctumbling\u201d into the seas and in v. 6 of nations being \u201cupended.\u201d By way of contrast, Jerusalem, God\u2019s dwelling place, is secure and immune from such turmoil and destruction.
tn Or \u201chelps her.\u201d The imperfect draws attention to the generalizing character of the statement."}, {"pk": 2839360, "translation": "NET", "book": 19, "chapter": 46, "verse": 6, "text": "Nations are in uproar, kingdoms are overthrown. God gives a shout, the earth dissolves.", "comment": "tn Or \u201cmelts.\u201d See Amos 9:5. The image depicts the nation\u2019s helplessness before Jerusalem\u2019s defender, who annihilates their armies (see vv. 8\u20139). The imperfect verbal form emphasizes the characteristic nature of the action described.
tn Heb \u201cnations roar, kingdoms shake.\u201d The Hebrew verb \u05d4\u05b8\u05de\u05b8\u05d4 (hamah, \u201croar, be in uproar\u201d) is used in v. 3 of the waves crashing, while the verb \u05de\u05d5\u05b9\u05d8 (mot, \u201coverthrown\u201d) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem \u201ccannot be moved\u201d). The repetition of the verbs suggests that the language of vv. 2\u20133 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
tn Heb \u201cHe.\u201d God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
tn Heb \u201coffers his voice.\u201d In theophanic texts the phrase refers to God\u2019s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33)."}, {"pk": 2839361, "translation": "NET", "book": 19, "chapter": 46, "verse": 7, "text": "The LORD who commands armies is on our side! The God of Jacob is our protector! (Selah)", "comment": "tn That is, Israel, or Judah (see Ps 20:1).
tn Heb \u201cthe Lord of hosts is with us.\u201d The title \u201cLord of hosts\u201d here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8\u20139.
tn Heb \u201cour elevated place\u201d (see Pss 9:9; 18:2)."}, {"pk": 2839362, "translation": "NET", "book": 19, "chapter": 46, "verse": 8, "text": "Come! Witness the exploits of the LORD, who brings devastation to the earth!", "comment": "tn Heb \u201cwho sets desolations in the earth\u201d (see Isa 13:9). The active participle describes God\u2019s characteristic activity as a warrior.
sn In this context the Lord\u2019s exploits are military in nature (see vv. 8b\u20139)."}, {"pk": 2839363, "translation": "NET", "book": 19, "chapter": 46, "verse": 9, "text": "He brings an end to wars throughout the earth; he shatters the bow and breaks the spear; he burns the shields with fire.", "comment": "tn Heb \u201cwagons he burns with fire.\u201d Some read \u201cchariots\u201d here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as \u05e2\u05b2\u05d2\u05b4\u05dc\u05d5\u05b9\u05ea (\u2019agilot, \u201cround shields\u201d), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
tn Heb \u201c[the] one who causes wars to cease unto the end of the earth.\u201d The participle continues the description begun in v. 8b and indicates that this is the Lord\u2019s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).
tn The verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05e8 (shavar, \u201cbreak\u201d) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance \u201cbreak again and again, break in pieces.\u201d Another option is to understand the form as resultative: \u201cmake broken\u201d (see IBHS 404-7 \u00a724.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
tn The perfect verbal form with vav (\u05d5) consecutive carries along the generalizing emphasis of the preceding imperfect.
tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description."}, {"pk": 2839364, "translation": "NET", "book": 19, "chapter": 46, "verse": 10, "text": "He says, \u201cStop your striving and recognize that I am God! I will be exalted over the nations! I will be exalted over the earth!\u201d", "comment": "tn Or \u201cin.\u201d
tn Heb \u201cdo nothing/be quiet (see 1 Sam 15:16) and know.\u201d This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God\u2019s people, or to Judah, indicating they should rest secure in God\u2019s protection. Since the psalm is an expression of Judah\u2019s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
tn Elsewhere in the psalms the verb \u05e8\u05d5\u05bc\u05dd (rum, \u201cbe exalted\u201d) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
tn Or \u201camong.\u201d
tn The words \u201che says\u201d are supplied in the translation for clarification."}, {"pk": 2839365, "translation": "NET", "book": 19, "chapter": 46, "verse": 11, "text": "The LORD who commands armies is on our side! The God of Jacob is our protector! (Selah)", "comment": "tn That is, Israel, or Judah (see Ps 20:1).
tn Heb \u201cour elevated place\u201d (see Pss 9:9; 18:2).
tn Heb \u201cthe Lord of hosts is with us.\u201d The title \u201cLord of hosts\u201d here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8\u20139."}, {"pk": 2839366, "translation": "NET", "book": 19, "chapter": 47, "verse": 1, "text": "All you nations, clap your hands! Shout out to God in celebration!", "comment": "sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
tn Heb \u201cShout to God with [the] sound of a ringing cry!\u201d"}, {"pk": 2839367, "translation": "NET", "book": 19, "chapter": 47, "verse": 2, "text": "For the sovereign LORD is awe-inspiring; he is the great king who rules the whole earth!", "comment": "tn Heb \u201cthe Lord Most High.\u201d The divine title \u201cMost High\u201d (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.
tn Heb \u201ca great king over all the earth.\u201d
tn Or \u201cawesome.\u201d The Niphal participle \u05e0\u05d5\u05b9\u05e8\u05b8\u05d0 (nora\u2019), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect."}, {"pk": 2839368, "translation": "NET", "book": 19, "chapter": 47, "verse": 3, "text": "He subdued nations beneath us and countries under our feet.", "comment": "tn Or \u201cpeoples\u201d (see Pss 2:1; 7:7; 9:8; 44:2).
tn On the meaning of the verb \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (davar, \u201csubdue\u201d), a homonym of \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (\u201cspeak\u201d), see HALOT 209-10 s.v. I \u05d3\u05d1\u05e8. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view."}, {"pk": 2839369, "translation": "NET", "book": 19, "chapter": 47, "verse": 4, "text": "He picked out for us a special land to be a source of pride for Jacob, whom he loves. (Selah)", "comment": "tn Heb \u201che chose for us our inheritance.\u201d The prefixed verbal form is understood as a preterite (see \u201csubdued\u201d in v. 3).
tn That is, Israel.
sn Jacob whom he loves. The Lord\u2019s covenantal devotion to his people is in view.
tn Heb \u201cthe pride of.\u201d The phrase is appositional to \u201cour inheritance,\u201d indicating that the land is here described as a source of pride to God\u2019s people."}, {"pk": 2839370, "translation": "NET", "book": 19, "chapter": 47, "verse": 5, "text": "God has ascended his throne amid loud shouts; the LORD has ascended his throne amid the blaring of ram\u2019s horns.", "comment": "tn Heb \u201cGod ascended amid a shout.\u201d The words \u201chis throne\u201d are supplied in the translation for clarification. The Lord\u2019s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.
sn God ascended his throne. In the context of vv. 3\u20134, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17\u201318, as well as Ps 114:1\u20132). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God\u2019s continuing kingship, which extends over all nations.
tn Heb \u201cthe Lord amid the sound of the ram horn.\u201d The verb \u201cascended\u201d is understood by ellipsis; see the preceding line."}, {"pk": 2839371, "translation": "NET", "book": 19, "chapter": 47, "verse": 6, "text": "Sing to God! Sing! Sing to our king! Sing!"}, {"pk": 2839372, "translation": "NET", "book": 19, "chapter": 47, "verse": 7, "text": "For God is king of the whole earth! Sing a well-written song!", "comment": "tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. The word is derived from a verb meaning \u201cto be prudent; to be wise.\u201d Various options are: \u201ca contemplative song,\u201d \u201ca song imparting moral wisdom,\u201d or \u201ca skillful [i.e., well-written] song.\u201d The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52\u201355, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning \u201cskillful, well-written\u201d would fit particularly well."}, {"pk": 2839373, "translation": "NET", "book": 19, "chapter": 47, "verse": 8, "text": "God reigns over the nations! God sits on his holy throne!", "comment": "tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms \u05de\u05b8\u05dc\u05b7\u05da\u05b0, malakh, \u201cto reign,\u201d followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord\u2019s having ascended his throne."}, {"pk": 2839374, "translation": "NET", "book": 19, "chapter": 47, "verse": 9, "text": "The nobles of the nations assemble, along with the people of the God of Abraham, for God has authority over the rulers of the earth. He is highly exalted!", "comment": "tn The verb \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201cascend\u201d) appears once more (see v. 5), though now in the Niphal stem.
tn Heb \u201cfor to God [belong] the shields of the earth.\u201d Perhaps the rulers are called \u201cshields\u201d because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called \u201cour shield,\u201d and perhaps also Hos 4:18.
tc The words \u201calong with\u201d do not appear in the MT. However, the LXX has \u201cwith,\u201d suggesting that the original text may have read \u05e2\u05b4\u05dd \u05e2\u05b7\u05dd (\u2019im \u2019am, \u201calong with the people\u201d). In this case the MT is haplographic (the consonantal sequence ayin-mem [\u05e2\u05dd] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting \u201cpeople\u201d as an adverbial accusative and supplying the appropriate preposition."}, {"pk": 2839375, "translation": "NET", "book": 19, "chapter": 48, "verse": 1, "text": "The LORD is great and certainly worthy of praise in the city of our God, his holy hill.", "comment": "sn Psalm 48. This so-called \u201cSong of Zion\u201d celebrates the greatness and glory of the Lord\u2019s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.
sn The city of our God is Jerusalem, which is also referred to here as \u201chis holy hill,\u201d that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16)."}, {"pk": 2839376, "translation": "NET", "book": 19, "chapter": 48, "verse": 2, "text": "It is lofty and pleasing to look at, a source of joy to the whole earth. Mount Zion resembles the peaks of Zaphon; it is the city of the great king.", "comment": "tn Heb \u201cbeautiful of height.\u201d The Hebrew term \u05e0\u05d5\u05b9\u05e3 (nof, \u201cheight\u201d) is a genitive of specification after the qualitative noun \u201cbeautiful.\u201d The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.
tn Heb \u201cMount Zion, the peaks of Zaphon.\u201d Like all the preceding phrases in v. 2, both phrases are appositional to \u201ccity of our God, his holy hill\u201d in v. 1, suggesting an identification in the poet\u2019s mind between Mount Zion and Zaphon. \u201cZaphon\u201d usually refers to the \u201cnorth\u201d in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with \u201cpeaks,\u201d it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the Lord God of Israel lives and rules over the nations. See P. Craigie, Psalms 1\u201350 (WBC), 353, and T. N. D. Mettinger, In Search of God, 103.
sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world\u2019s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1\u20134)."}, {"pk": 2839377, "translation": "NET", "book": 19, "chapter": 48, "verse": 3, "text": "God is in its fortresses; he reveals himself as its defender.", "comment": "tn Heb \u201che is known for an elevated place.\u201d"}, {"pk": 2839378, "translation": "NET", "book": 19, "chapter": 48, "verse": 4, "text": "For look, the kings assemble; they advance together.", "comment": "tn The logical connection between vv. 3\u20134 seems to be this: God is the protector of Zion and reveals himself as the city\u2019s defender \u2013 this is necessary because hostile armies threaten the city.
tn The perfect verbal forms in vv. 4\u20136 are understood as descriptive. In dramatic style (note \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh, \u201clook\u201d) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (\u201cthe kings assembled, they advanced\u201d), referring to a particular historical event, such as Sennacherib\u2019s siege of the city in 701 b.c. (cf. NIV, NRSV). Even if one translates the verses in a dramatic-descriptive manner (as the present translation does), the Lord\u2019s victory over the Assyrians was probably what served as the inspiration of the description (see v. 8)."}, {"pk": 2839379, "translation": "NET", "book": 19, "chapter": 48, "verse": 5, "text": "As soon as they see, they are shocked; they are terrified, they quickly retreat.", "comment": "tn The object of \u201csee\u201d is omitted, but v. 3b suggests that the Lord\u2019s self-revelation as the city\u2019s defender is what they see.
tn Heb \u201cthey look, so they are shocked.\u201d Here \u05db\u05bc\u05b5\u05df (ken, \u201cso\u201d) has the force of \u201cin the same measure.\u201d
tn The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4\u20136 are simply juxtaposed without connectives."}, {"pk": 2839380, "translation": "NET", "book": 19, "chapter": 48, "verse": 6, "text": "Look at them shake uncontrollably, like a woman writhing in childbirth.", "comment": "tn Heb \u201ctrembling seizes them there.\u201d The adverb \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d) is used here, as often in poetic texts, to point \u201cto a spot in which a scene is localized vividly in the imagination\u201d (BDB 1027 s.v.).
tn Heb \u201c[with] writhing like one giving birth.\u201dsn The language of vv. 5\u20136 is reminiscent of Exod 15:15."}, {"pk": 2839381, "translation": "NET", "book": 19, "chapter": 48, "verse": 7, "text": "With an east wind you shatter the large ships.", "comment": "tn Heb \u201cthe ships of Tarshish.\u201d This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the Lord\u2019s divine power (see Isa 2:16).
tn The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the Lord typically shatters these large ships, symbolic of the human strength of hostile armies (see the following note on \u201clarge ships\u201d). The verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05e8 (shavar, \u201cbreak\u201d) appears in the Piel here (see Pss 29:5; 46:9). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance \u201cbreak again and again, break in pieces.\u201d Another option is to understand the form as resultative: \u201cmake broken\u201d (see IBHS 404-7 \u00a724.3)."}, {"pk": 2839382, "translation": "NET", "book": 19, "chapter": 48, "verse": 8, "text": "We heard about God\u2019s mighty deeds, now we have seen them, in the city of the LORD, the invincible Warrior, in the city of our God. God makes it permanently secure. (Selah)", "comment": "tn Heb \u201cthe Lord of hosts.\u201d The title \u201cLord of hosts\u201d here pictures the Lord as a mighty warrior-king who leads armies into battle (see Pss 24:10; 46:7, 11).
tn Or \u201cGod makes it secure forever.\u201d The imperfect highlights the characteristic nature of the generalizing statement.
tn Heb \u201cAs we have heard, so we have seen.\u201d The community had heard about God\u2019s mighty deeds in the nation\u2019s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate."}, {"pk": 2839383, "translation": "NET", "book": 19, "chapter": 48, "verse": 9, "text": "We reflect on your loyal love, O God, within your temple."}, {"pk": 2839384, "translation": "NET", "book": 19, "chapter": 48, "verse": 10, "text": "The praise you receive as far away as the ends of the earth is worthy of your reputation, O God. You execute justice!", "comment": "tn Heb \u201cyour right hand is full of justice.\u201d The \u201cright hand\u201d suggests activity and power.
tn Heb \u201clike your name, O God, so [is] your praise to the ends of the earth.\u201d Here \u201cname\u201d refers to God\u2019s reputation and revealed character."}, {"pk": 2839385, "translation": "NET", "book": 19, "chapter": 48, "verse": 11, "text": "Mount Zion rejoices; the towns of Judah are happy, because of your acts of judgment.", "comment": "tn Heb \u201cdaughters.\u201d The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).
tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df [l\u00ffma\u2019an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, \u201cLet Mount Zion rejoice! Let the towns of Judah be happy!\u201d (cf. NASB, NRSV; note the imperatives in vv. 12\u201313.)
sn These acts of judgment are described in vv. 4\u20137."}, {"pk": 2839386, "translation": "NET", "book": 19, "chapter": 48, "verse": 12, "text": "Walk around Zion! Encircle it! Count its towers!", "comment": "tn The verb forms in vv. 12\u201313 are plural; the entire Judahite community is addressed."}, {"pk": 2839387, "translation": "NET", "book": 19, "chapter": 48, "verse": 13, "text": "Consider its defenses! Walk through its fortresses, so you can tell the next generation about it!", "comment": "tn The precise meaning of the Hebrew word translated \u201cwalk through,\u201d which occurs only here in the OT, is uncertain. Cf. NEB \u201cpass\u2026in review\u201d; NIV \u201cview.\u201d
tn Heb \u201cset your heart to its rampart.\u201d
sn The city\u2019s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys."}, {"pk": 2839388, "translation": "NET", "book": 19, "chapter": 48, "verse": 14, "text": "For God, our God, is our defender forever! He guides us!", "comment": "tn Heb \u201cfor this is God, our God, forever and ever.\u201d \u201cThis\u201d might be paraphrased, \u201cthis protector described and praised in the preceding verses.\u201d
tn In the Hebrew text the psalm ends with the words \u05e2\u05b7\u05dc\u05be\u05de\u05d5\u05bc\u05ea (\u2019al-mut, \u201cupon [unto?] dying\u201d), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form \u05e2\u05b9\u05dc\u05b8\u05de\u05d5\u05b9\u05ea (\u2019olamot; from \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, \u2019olam, \u201ceternity\u201d). This would provide a nice parallel to \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d5\u05b8\u05e2\u05b6\u05d3 (\u2019olam va\u2019ed, \u201cforever\u201d) in the preceding line, but elsewhere the plural of \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd appears as \u05e2\u05b9\u05dc\u05b8\u05de\u05b4\u05d9\u05dd (\u2019olamim). It is preferable to understand the phrase as a musical direction of some sort (see \u05e2\u05b7\u05dc\u05be\u05de\u05d5\u05bc\u05ea [\u2019al-mut] in the superscription of Ps 9) or to emend the text to \u05e2\u05b7\u05dc\u05be\u05e2\u05b2\u05dc\u05b8\u05de\u05d5\u05b9\u05ea (\u2019al-\u2019alamot, \u201caccording to the alamoth style\u201d; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.
tn The imperfect highlights the characteristic nature of the generalizing statement."}, {"pk": 2839389, "translation": "NET", "book": 19, "chapter": 49, "verse": 1, "text": "Listen to this, all you nations! Pay attention, all you inhabitants of the world!", "comment": "tn The rare noun \u05d7\u05b8\u05dc\u05b6\u05d3 (kheled, \u201cworld\u201d) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on \u201cworld\u201d there).
sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors."}, {"pk": 2839390, "translation": "NET", "book": 19, "chapter": 49, "verse": 2, "text": "Pay attention, all you people, both rich and poor!", "comment": "tn Heb \u201ceven the sons of mankind, even the sons of man.\u201d Because of the parallel line, where \u201crich and poor\u201d are mentioned, some treat these expressions as polar opposites, with \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd (b\u00ffney \u2019adam) referring to the lower classes and \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b4\u05d9\u05e9\u05c1 (b\u00ffney \u2019ish) to higher classes (cf. NIV, NRSV). But usage does not support such a view. The rare phrase \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b4\u05d9\u05e9\u05c1 (\u201csons of man\u201d) appears to refer to human beings in general in its other uses (see Pss 4:2; 62:9; Lam 3:33). It is better to understand \u201ceven the sons of mankind\u201d and \u201ceven the sons of man\u201d as synonymous expressions (cf. NEB \u201call mankind, every living man\u201d). The repetition emphasizes the need for all people to pay attention, for the psalmist\u2019s message is relevant to everyone."}, {"pk": 2839391, "translation": "NET", "book": 19, "chapter": 49, "verse": 3, "text": "I will declare a wise saying; I will share my profound thoughts.", "comment": "tn Heb \u201cand the meditation of my heart [i.e., mind] is understanding.\u201d The Hebrew term \u05d4\u05b8\u05d2\u05d5\u05bc\u05ea (hagut, \u201cmeditation\u201d), derived from \u05d4\u05b8\u05d2\u05b8\u05d4 (hagah, \u201cto recite quietly; to meditate\u201d), here refers to thoughts that are verbalized (see the preceding line). The plural form \u05ea\u05b0\u05d1\u05d5\u05bc\u05e0\u05d5\u05b9\u05ea (t\u00ffvunot, \u201cunderstanding\u201d) indicates degree or emphasis (see GKC 397-98 \u00a7124.e).
tn Heb \u201cmy mouth will speak wisdom.\u201d According to BDB 315 s.v. \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 the plural \u05d7\u05b8\u05db\u05b0\u05de\u05d5\u05b9\u05ea (khokhmot, \u201cwisdom\u201d) indicates degree or emphasis here."}, {"pk": 2839392, "translation": "NET", "book": 19, "chapter": 49, "verse": 4, "text": "I will learn a song that imparts wisdom; I will then sing my insightful song to the accompaniment of a harp.", "comment": "tn Heb \u201cI will turn my ear to a wise saying, I will open [i.e., \u201creveal; explain\u201d] my insightful saying with a harp.\u201d In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair \u05d7\u05b4\u05d9\u05d3\u05b8\u05d4/\u05de\u05b8\u05e9\u05c1\u05b8\u05dc (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable \u2013 death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb \u05de\u05b8\u05e9\u05c1\u05b8\u05dc, mashal, \u201cto be like\u201d in both verses). In this case the psalmist first hears the sayings and then explains (Heb \u201copens\u201d) their significance (see vv. 5\u201311, 13\u201319)."}, {"pk": 2839393, "translation": "NET", "book": 19, "chapter": 49, "verse": 5, "text": "Why should I be afraid in times of trouble, when the sinful deeds of deceptive men threaten to overwhelm me?", "comment": "tn Heb \u201cdays of trouble.\u201d The phrase also occurs in Ps 94:13. The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17). The following verses explain why this is so.
tc The MT has, \u201cthe iniquity of my heels surrounds me.\u201d The clause is best understood as temporal and as elaborating on the preceding phrase \u201ctimes of trouble.\u201d If the MT is retained, the genitive \u201cof my heels\u201d would probably indicate location (\u201cthe iniquity at my heels\u201d); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend \u05e2\u05b2\u05e7\u05b5\u05d1\u05b7\u05d9 (\u2019aqivay, \u201cmy heels\u201d) to either (1) \u05e2\u05b2\u05e7\u05bb\u05d1\u05bc\u05b7\u05d9 (\u2019aqubay, \u201cmy deceitful ones,\u201d i.e., \u201cthose who deceive me\u201d [from the adjective \u05e2\u05b8\u05e7\u05b9\u05d1 (\u2019aqov), \u201cdeceitful,\u201d see Jer 17:9]) or (2) \u05e2\u05b9\u05e7\u05b0\u05d1\u05b7\u05d9 (\u2019oq\u00ffvay, \u201cthose who deceive me\u201d [a suffixed active participle from \u05e2\u05b8\u05e7\u05b7\u05d1, \u2019aqav, \u201cbetray, deceive\u201d]). Origen\u2019s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6, because \u201cthose who trust in their wealth\u201d would then be appositional to \u201cthose who deceive me.\u201d"}, {"pk": 2839394, "translation": "NET", "book": 19, "chapter": 49, "verse": 6, "text": "They trust in their wealth and boast in their great riches.", "comment": "tn The imperfect verbal form emphasizes their characteristic behavior.
tn Heb \u201cthe ones who trust.\u201d The substantival participle stands in apposition to \u201cthose who deceive me\u201d (v. 5)."}, {"pk": 2839395, "translation": "NET", "book": 19, "chapter": 49, "verse": 7, "text": "Certainly a man cannot rescue his brother; he cannot pay God an adequate ransom price", "comment": "tn Heb \u201ca brother, he surely does not ransom, a man.\u201d The sequence \u05d0\u05b4\u05d9\u05e9\u05c1...\u05d0\u05b8\u05d7 (\u2019akh...\u2019ish, \u201ca brother\u2026a man\u201d) is problematic, for the usual combination is \u05d0\u05b8\u05d7...\u05d0\u05b8\u05d7 (\u201ca brother\u2026a brother\u201d) or \u05d0\u05b4\u05d9\u05e9\u05c1...\u05d0\u05b4\u05d9\u05e9\u05c1 (\u201ca man\u2026a man\u201d). When \u05d0\u05b4\u05d9\u05e9\u05c1 and \u05d0\u05b8\u05d7 are combined, the usual order is \u05d0\u05b8\u05d7...\u05d0\u05b4\u05d9\u05e9\u05c1 (\u201ca man\u2026a brother\u201d), with \u201cbrother\u201d having a third masculine singular suffix, \u201chis brother.\u201d This suggests that \u201cbrother\u201d is the object of the verb and \u201cman\u201d the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text\u2019s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew mss, is to emend \u201cbrother\u201d to the similar sounding \u05d0\u05b7\u05da\u05b0 (\u2019akh, \u201csurely; but\u201d) which occurs in v. 15 before the verb \u05e4\u05bc\u05b8\u05d3\u05b8\u05d4 (padah, \u201cransom\u201d). If this reading is accepted the Qal imperfect \u05d9\u05b4\u05e4\u05b0\u05d3\u05bc\u05b6\u05d4 (yifddeh, \u201che can [not] ransom\u201d) would need to be emended to a Niphal (passive) form, \u05d9\u05b4\u05e4\u05bc\u05b8\u05d3\u05b6\u05d4 (yifadeh, \u201che can[not] be ransomed\u201d) unless one understands the subject of the Qal verb to be indefinite (\u201cone cannot redeem a man\u201d). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 \u00a7113.w.) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement.
tn Heb \u201che cannot pay to God his ransom price.\u201d Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist\u2019s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed."}, {"pk": 2839396, "translation": "NET", "book": 19, "chapter": 49, "verse": 8, "text": "(the ransom price for a human life is too high, and people go to their final destiny),", "comment": "tn Heb \u201cand one ceases forever.\u201d The translation assumes an indefinite subject which in turn is representative of the entire human race (\u201cone,\u201d that refers to human beings without exception). The verb \u05d7\u05b8\u05d3\u05b7\u05dc (khadal, \u201ccease\u201d) is understood in the sense of \u201ccome to an end; fail\u201d (i.e., die). Another option is to translate, \u201cand one ceases/refrains forever.\u201d In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of \u201cbuying off\u201d God and refrain from trying to do so.
tn Heb \u201ctheir life.\u201d Some emend the text to \u201chis life,\u201d understanding the antecedent of the pronoun as \u201cbrother\u201d in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to \u201cthe rich\u201d mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the \u201cransom price for human life\u201d is referred to an abstract, general way."}, {"pk": 2839397, "translation": "NET", "book": 19, "chapter": 49, "verse": 9, "text": "so that he might continue to live forever and not experience death.", "comment": "tn The jussive verbal form with vav (\u05d5) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 \u00a7109.f.) In this case v. 8 is understood as a parenthetical comment.
tn Heb \u201csee the Pit.\u201d The Hebrew term \u05e9\u05c1\u05b7\u05d7\u05b7\u05ea (shakhat, \u201cpit\u201d) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4)."}, {"pk": 2839398, "translation": "NET", "book": 19, "chapter": 49, "verse": 10, "text": "Surely one sees that even wise people die; fools and spiritually insensitive people all pass away and leave their wealth to others.", "comment": "tn The subject of the verb is probably the typical \u201cman\u201d mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (\u201csurely he/one can see\u201d).
tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (\u05d5) consecutive with perfect in the third line carries the same force.
tn Heb \u201ctogether a fool and a brutish [man] perish.\u201d The adjective \u05d1\u05bc\u05b7\u05e2\u05b7\u05e8 (ba\u2019ar, \u201cbrutish\u201d) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) is understood here as asseverative (emphatic).
sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away."}, {"pk": 2839399, "translation": "NET", "book": 19, "chapter": 49, "verse": 11, "text": "Their grave becomes their permanent residence, their eternal dwelling place. They name their lands after themselves,", "comment": "tc Heb \u201ctheir inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.\u201d If one follows the MT, then \u05e7\u05b6\u05e8\u05b6\u05d1 (qerev, \u201cinward part\u201d) must refer to the seat of these people\u2019s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people\u2019s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, \u201cthey think that their houses are permanent and that their dwelling places will last forever\u201d (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of \u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b8\u05dd (qirbam, \u201ctheir inward part\u201d) to \u05e7\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (q\u00ffvarim, \u201cgraves\u201d). This assumes that the letters bet (\u05d1) and resh (\u05e8) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase \u05d1\u05bc\u05b5\u05d9\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (bet \u2019olam, \u201cpermanent house\u201d) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05df (mishkan, \u201cdwelling place\u201d) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
sn Naming their lands after themselves is a claim of possession."}, {"pk": 2839400, "translation": "NET", "book": 19, "chapter": 49, "verse": 12, "text": "but, despite their wealth, people do not last, they are like animals that perish.", "comment": "tn Heb \u201cbut mankind in honor does not remain.\u201d The construction vav (\u05d5) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term \u05d9\u05b0\u05e7\u05b8\u05e8 (y\u00ffqar, \u201chonor\u201d) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend \u05d9\u05b8\u05dc\u05b4\u05d9\u05df (yalin, \u201cremains\u201d) to \u05d9\u05b8\u05d1\u05b4\u05d9\u05df (yavin, \u201cunderstands\u201d) but this is an unnecessary accommodation to the wording of v. 20.
tn The verb is derived from \u05d3\u05bc\u05b8\u05de\u05b8\u05d4 (damah, \u201ccease; destroy\u201d; BDB 198 s.v.). Another option is to derive the verb from \u05d3\u05bc\u05b8\u05de\u05b8\u05d4 (\u201cbe silent\u201d; see HALOT 225 s.v. II \u05d3\u05de\u05d4, which sees two homonymic roots [\u05d3\u05bc\u05b8\u05de\u05b8\u05d4, \u201cbe silent,\u201d and \u05d3\u05bc\u05b8\u05de\u05b8\u05d4, \u201cdestroy\u201d] rather than a single root) and translate, \u201cthey are like dumb beasts.\u201d This makes particularly good sense in v. 20, where the preceding line focuses on mankind\u2019s lack of understanding.
tn Or \u201ccattle.\u201d"}, {"pk": 2839401, "translation": "NET", "book": 19, "chapter": 49, "verse": 13, "text": "This is the destiny of fools, and of those who approve of their philosophy. (Selah)", "comment": "tn Heb \u201cand after them, in their mouth they take delight.\u201d The meaning of the MT is not entirely clear. \u201cAfter them\u201d is understood here as substantival, \u201cthose who come after them\u201d or \u201cthose who follow them.\u201d \u201cTheir mouth\u201d is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression \u201ctake delight in,\u201d the preposition -\u05d1 (bet) introduces the object/cause of one\u2019s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.
tn Heb \u201cthis [is] their way, [there is] folly [belonging] to them.\u201d The Hebrew term translated \u201cthis\u201d could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm\u2019s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cway\u201d) often refers to one\u2019s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one\u2019s destiny (the natural outcome of one\u2019s lifestyle [cf. NEB, NIV, NRSV \u201cfate\u201d]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (\u201clifestyle\u201d), then the term would look back to the self-confident attitude described in the earlier verses."}, {"pk": 2839402, "translation": "NET", "book": 19, "chapter": 49, "verse": 14, "text": "They will travel to Sheol like sheep, with death as their shepherd. The godly will rule over them when the day of vindication dawns; Sheol will consume their bodies and they will no longer live in impressive houses.", "comment": "tn Heb \u201cdeath will shepherd them,\u201d that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.
tn Heb \u201ctheir form [will become an object] for the consuming of Sheol, from a lofty residence, to him.\u201d The meaning of this syntactically difficult text is uncertain. The translation assumes that \u05e6\u05d5\u05bc\u05e8 (tsur, \u201cform\u201d; this is the Qere [marginal] reading; the Kethib has \u05e6\u05b4\u05d9\u05e8\u05b8\u05dd [tsiram, \u201ctheir image\u201d]) refers to their physical form or bodies. \u201cSheol\u201d is taken as the subject of \u201cconsume\u201d (on the implied \u201cbecome\u201d before the infinitive \u201cto consume\u201d see GKC 349 \u00a7114.k). The preposition \u05de\u05b4\u05df (min) prefixed to \u201clofty residence\u201d is understood as privative, \u201caway from; so as not.\u201d The preposition -\u05dc (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.
tn Heb \u201cwill rule over them in the morning.\u201d \u201cMorning\u201d here is a metaphor for a time of deliverance and vindication after the dark \u201cnight\u201d of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.
tn Heb \u201clike sheep to Sheol they are appointed.\u201d The verb form \u05e9\u05c1\u05b7\u05ea\u05bc\u05d5\u05bc (shatu) is apparently derived from \u05e9\u05c1\u05b8\u05ea\u05b7\u05ea (shatat), which appears to be a variant of the more common \u05e9\u05c1\u05b4\u05d9\u05ea (shiyt, \u201cto place; to set\u201d; BDB 1060 s.v. \u05e9\u05c1\u05b8\u05ea\u05b7\u05ea and GKC 183 \u00a767.ee). Some scholars emend the text to \u05e9\u05c1\u05b8\u05d7\u05d5\u05bc (shakhu; from the verbal root \u05e9\u05c1\u05d5\u05bc\u05d7 [shukh, \u201csink down\u201d]) and read \u201cthey descend.\u201d The present translation assumes an emendation to \u05e9\u05c1\u05b8\u05d8\u05d5\u05bc (shatu; from the verbal root \u05e9\u05c1\u05d5\u05bc\u05d8 [shut, \u201cgo; wander\u201d]), \u201cthey travel, wander.\u201d (The letter tet [\u05d8] and tav [\u05ea] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).
tn The prefixed verbal form with vav (\u05d5) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished."}, {"pk": 2839403, "translation": "NET", "book": 19, "chapter": 49, "verse": 15, "text": "But God will rescue my life from the power of Sheol; certainly he will pull me to safety. (Selah)", "comment": "tn Or \u201cme.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a).
tn Heb \u201chand.\u201d
tn Or \u201ccertainly.\u201d
tn Or \u201cfor.\u201d
tn Heb \u201che will take me.\u201d To improve the poetic balance of the verse, some move the words \u201cfrom the power of Sheol\u201d to the following line. The verse would then read: \u201cBut God will rescue my life; / from the power of Sheol he will certainly deliver me\u201d (cf. NEB).sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God\u2019s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7\u201312), but he is confident God will lead him safely through the present \u201ctimes of trouble\u201d (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists\u2019 view of the afterlife, see R. B. Chisholm, Jr., \u201cA Theology of the Psalms,\u201d A Biblical Theology of the Old Testament, 284-88.
tn Or \u201credeem.\u201d"}, {"pk": 2839404, "translation": "NET", "book": 19, "chapter": 49, "verse": 16, "text": "Do not be afraid when a man becomes rich and his wealth multiplies!", "comment": "sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5\u20136).
tn Heb \u201cwhen the glory of his house grows great.\u201d"}, {"pk": 2839405, "translation": "NET", "book": 19, "chapter": 49, "verse": 17, "text": "For he will take nothing with him when he dies; his wealth will not follow him down into the grave.", "comment": "tn Heb \u201chis glory will not go down after him.\u201d"}, {"pk": 2839406, "translation": "NET", "book": 19, "chapter": 49, "verse": 18, "text": "He pronounces this blessing on himself while he is alive: \u201cMay men praise you, for you have done well!\u201d"}, {"pk": 2839407, "translation": "NET", "book": 19, "chapter": 49, "verse": 19, "text": "But he will join his ancestors; they will never again see the light of day.", "comment": "tn Heb \u201clight.\u201d The words \u201cof day\u201d are supplied in the translation for clarification.
tn Verses 18-19a are one long sentence in the Hebrew text, which reads: \u201cThough he blesses his soul in his life, [saying], \u2018And let them praise you, for you do well for yourself,\u2019 it [that is, his soul] will go to the generation of his fathers.\u201d This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences."}, {"pk": 2839408, "translation": "NET", "book": 19, "chapter": 49, "verse": 20, "text": "Wealthy people do not understand; they are like animals that perish.", "comment": "tn The Hebrew verb is derived from \u05d3\u05bc\u05b8\u05de\u05b8\u05d4 (damah, \u201ccease, destroy\u201d; BDB 198 s.v.). Another option is to derive the verb from \u05d3\u05bc\u05b8\u05de\u05b8\u05d4 (damah, \u201cbe silent\u201d; see HALOT 225 s.v. II \u05d3\u05de\u05d4, which sees two homonymic roots [I \u05d3\u05bc\u05b8\u05de\u05b7\u05d4, \u201cbe silent,\u201d and II \u05d3\u05bc\u05b8\u05de\u05b7\u05d4, \u201cdestroy\u201d] rather than a single root) and translate, \u201cthey are like dumb beasts.\u201d This makes particularly good sense here, where the preceding line focuses on mankind\u2019s lack of understanding.
tn Heb \u201cmankind in honor does not understand.\u201d The Hebrew term \u05d9\u05b0\u05e7\u05b8\u05e8 (y\u00ffqar, \u201chonor\u201d) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend \u05d9\u05b8\u05d1\u05b4\u05d9\u05df (yavin, \u201cunderstands\u201d) to \u05d9\u05b8\u05dc\u05b4\u05d9\u05df (yalin, \u201cremains\u201d), but this is an unnecessary accommodation to the wording of v. 12.
tn Or \u201ccattle.\u201d"}, {"pk": 2839409, "translation": "NET", "book": 19, "chapter": 50, "verse": 1, "text": "El, God, the LORD speaks, and summons the earth to come from the east and west.", "comment": "sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2\u201320). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.
sn Israel\u2019s God is here identified with three names: El (\u05d0\u05b5\u05dc [\u2019el], or \u201cGod\u201d), Elohim (\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd [\u2019elohim], or \u201cGod\u201d), and Yahweh (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 [y\u00ffhvah] or \u201cthe Lord\u201d). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, \u201cEl, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don\u2019t spare us today!\u201d In that context the other tribes had accused the trans-Jordanian tribes of breaking God\u2019s covenant by worshiping idols. The trans-Jordanian tribes appealed to \u201cEl, God, the Lord\u201d as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 \u201cEl, God, the Lord\u201d accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.
tn Heb \u201cand calls [the] earth from the sunrise to its going.\u201d"}, {"pk": 2839410, "translation": "NET", "book": 19, "chapter": 50, "verse": 2, "text": "From Zion, the most beautiful of all places, God comes in splendor.", "comment": "tn Or \u201cshines forth.\u201dsn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God \u201cshines forth\u201d from Sinai and comes to superintend Moses\u2019 blessing of the tribes.
tn Heb \u201cthe perfection of beauty.\u201d"}, {"pk": 2839411, "translation": "NET", "book": 19, "chapter": 50, "verse": 3, "text": "Our God approaches and is not silent; consuming fire goes ahead of him and all around him a storm rages.", "comment": "tn According to GKC 322 \u00a7109.e, the jussive (note the negative particle \u05d0\u05b7\u05dc, \u2019al) is used rhetorically here \u201cto express the conviction that something cannot or should not happen.\u201d
tn Heb \u201cfire before him devours, and around him it is very stormy.\u201d"}, {"pk": 2839412, "translation": "NET", "book": 19, "chapter": 50, "verse": 4, "text": "He summons the heavens above, as well as the earth, so that he might judge his people.", "comment": "tn Or perhaps \u201cto testify against his people.\u201dsn The personified heavens and earth (see v. 1 as well) are summoned to God\u2019s courtroom as witnesses against God\u2019s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1)."}, {"pk": 2839413, "translation": "NET", "book": 19, "chapter": 50, "verse": 5, "text": "He says: \u201cAssemble my covenant people before me, those who ratified a covenant with me by sacrifice!\u201d", "comment": "tn Or \u201cGather to me my covenant people.\u201d The Hebrew term \u05d7\u05b8\u05e1\u05b4\u05d9\u05d3 (khasid, \u201ccovenant people\u201d) elsewhere in the psalms is used in a positive sense of God\u2019s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.
tn The words \u201che says\u201d are supplied in the translation for clarification. God\u2019s summons to the defendant follows.
tn Heb \u201cthe cutters of my covenant according to sacrifice.\u201d A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3\u20138)."}, {"pk": 2839414, "translation": "NET", "book": 19, "chapter": 50, "verse": 6, "text": "The heavens declare his fairness, for God is judge. (Selah)", "comment": "tn Or \u201cfor God, he is about to judge.\u201d The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).
tn Or \u201cjustice.\u201d"}, {"pk": 2839415, "translation": "NET", "book": 19, "chapter": 50, "verse": 7, "text": "He says: \u201cListen my people! I am speaking! Listen Israel! I am accusing you! I am God, your God!", "comment": "tn The words \u201che says\u201d are supplied in the translation for clarification. God\u2019s charges against his people follow.
tn Heb \u201cIsrael, and I will testify against you.\u201d The imperative \u201clisten\u201d is understood in the second line by ellipsis (note the preceding line)."}, {"pk": 2839416, "translation": "NET", "book": 19, "chapter": 50, "verse": 8, "text": "I am not condemning you because of your sacrifices, or because of your burnt sacrifices that you continually offer me.", "comment": "tn Or \u201crebuking.\u201d
tn Heb \u201cand your burnt sacrifices before me continually.\u201d"}, {"pk": 2839417, "translation": "NET", "book": 19, "chapter": 50, "verse": 9, "text": "I do not need to take a bull from your household or goats from your sheepfolds.", "comment": "tn Or \u201cI will not take.\u201d"}, {"pk": 2839418, "translation": "NET", "book": 19, "chapter": 50, "verse": 10, "text": "For every wild animal in the forest belongs to me, as well as the cattle that graze on a thousand hills.", "comment": "tn Heb \u201c[the] animals on a thousand hills.\u201d The words \u201cthat graze\u201d are supplied in the translation for clarification. The term \u05d1\u05bc\u05b0\u05d4\u05b5\u05de\u05d5\u05b9\u05d4 (b\u00ffhemot, \u201canimal\u201d) refers here to cattle (see Ps 104:14)."}, {"pk": 2839419, "translation": "NET", "book": 19, "chapter": 50, "verse": 11, "text": "I keep track of every bird in the hills, and the insects of the field are mine.", "comment": "tn Heb \u201cI know.\u201d
tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets."}, {"pk": 2839420, "translation": "NET", "book": 19, "chapter": 50, "verse": 12, "text": "Even if I were hungry, I would not tell you, for the world and all it contains belong to me."}, {"pk": 2839421, "translation": "NET", "book": 19, "chapter": 50, "verse": 13, "text": "Do I eat the flesh of bulls? Do I drink the blood of goats?", "comment": "tn The rhetorical questions assume an emphatic negative response, \u201cOf course not!\u201d"}, {"pk": 2839422, "translation": "NET", "book": 19, "chapter": 50, "verse": 14, "text": "Present to God a thank-offering! Repay your vows to the sovereign One!", "comment": "tn Heb \u201cMost High.\u201d This divine title (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2."}, {"pk": 2839423, "translation": "NET", "book": 19, "chapter": 50, "verse": 15, "text": "Pray to me when you are in trouble! I will deliver you, and you will honor me!\u201d", "comment": "tn Heb \u201ccall [to] me in a day of trouble.\u201d
sn In vv. 7\u201315 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel\u2019s meager sacrifices (vv. 9\u201313). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God\u2019s well-being, they needed to understand their dependence on him."}, {"pk": 2839424, "translation": "NET", "book": 19, "chapter": 50, "verse": 16, "text": "God says this to the evildoer: \u201cHow can you declare my commands, and talk about my covenant?", "comment": "tn Heb \u201cevil [one].\u201d The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord\u2019s commandments. In the psalms the \u201cwicked\u201d (\u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd, r\u00ffsha\u2019im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God\u2019s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).
tn Heb \u201cWhat to you to declare my commands and lift up my covenant upon your mouth?\u201d The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18\u201320)."}, {"pk": 2839425, "translation": "NET", "book": 19, "chapter": 50, "verse": 17, "text": "For you hate instruction and reject my words.", "comment": "tn Heb \u201cand throw my words behind you.\u201d"}, {"pk": 2839426, "translation": "NET", "book": 19, "chapter": 50, "verse": 18, "text": "When you see a thief, you join him; you associate with men who are unfaithful to their wives.", "comment": "tn Heb \u201cyou run with him.\u201d
tn Heb \u201cand with adulterers [is] your portion.\u201d"}, {"pk": 2839427, "translation": "NET", "book": 19, "chapter": 50, "verse": 19, "text": "You do damage with words, and use your tongue to deceive.", "comment": "tn Heb \u201cyour mouth you send with evil.\u201d
tn Heb \u201cand your tongue binds together [i.e., \u201cframes\u201d] deceit.\u201d"}, {"pk": 2839428, "translation": "NET", "book": 19, "chapter": 50, "verse": 20, "text": "You plot against your brother; you slander your own brother.", "comment": "tn Heb \u201cyou sit, against your brother you speak.\u201d To \u201csit\u201d and \u201cspeak\u201d against someone implies plotting against that person (see Ps 119:23).
tn Heb \u201cagainst the son of your mother you give a fault.\u201d"}, {"pk": 2839429, "translation": "NET", "book": 19, "chapter": 50, "verse": 21, "text": "When you did these things, I was silent, so you thought I was exactly like you. But now I will condemn you and state my case against you!", "comment": "tn Or \u201crebuke\u201d (see v. 8).
tn Heb \u201cand I will set in order [my case against you] to your eyes.\u201d The cohortative form expresses the Lord\u2019s resolve to accuse and judge the wicked.
tn Heb \u201cthese things you did and I was silent.\u201d Some interpret the second clause (\u201cand I was silent\u201d) as a rhetorical question expecting a negative answer, \u201c[When you do these things], should I keep silent?\u201d (cf. NEB). See GKC 335 \u00a7112.cc.sn The Lord was silent in the sense that he delayed punishment. Of course, God\u2019s patience toward sinners eventually runs out. The divine \u201csilence\u201d is only temporary (see v. 3, where the psalmist, having described God\u2019s arrival, observes that \u201che is not silent\u201d).
tn The Hebrew infinitive construct (\u05d4\u05b1\u05d9\u05d5\u05b9\u05ea, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (\u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4, \u2019ehyeh). See GKC 339-40 \u00a7113.a. Some prefer to emend \u05d4\u05b1\u05d9\u05d5\u05b9\u05ea (heyot) to the infinitive absolute form \u05d4\u05b8\u05d9\u05d5\u05b9 (hayo)."}, {"pk": 2839430, "translation": "NET", "book": 19, "chapter": 50, "verse": 22, "text": "Carefully consider this, you who reject God! Otherwise I will rip you to shreds and no one will be able to rescue you.", "comment": "sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).
tn Heb \u201c[you who] forget God.\u201d \u201cForgetting God\u201d here means forgetting about his commandments and not respecting his moral authority."}, {"pk": 2839431, "translation": "NET", "book": 19, "chapter": 50, "verse": 23, "text": "Whoever presents a thank-offering honors me. To whoever obeys my commands, I will reveal my power to deliver.\u201d", "comment": "tn Heb \u201cand [to one who] sets a way I will show the deliverance of God.\u201d Elsewhere the phrase \u201cset a way\u201d simply means \u201cto travel\u201d (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of \u05d5\u05b0\u05e9\u05c2\u05b8\u05dd \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (v\u00ffsam derekh) to \u05d5\u05b0\u05e9\u05c1\u05b9\u05de\u05b5\u05e8 \u05d3\u05bc\u05b0\u05e8\u05b8\u05db\u05bc\u05b7\u05d9 (v\u00ffshomer d\u00ffrakhay, \u201cand [the one who] keeps my ways\u201d [i.e., commands, see Pss 18:21; 37:34). Another option is to read \u05d5\u05b0\u05e9\u05c1\u05b9\u05de\u05b5\u05e8 \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05d5\u05b9 (v\u00ffshomer darko, \u201cand [the one who] guards his way,\u201d i.e., \u201cthe one who is careful to follow a godly lifestyle\u201d; see Ps 39:1).
sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship."}, {"pk": 2839432, "translation": "NET", "book": 19, "chapter": 51, "verse": 1, "text": "Have mercy on me, O God, because of your loyal love! Because of your great compassion, wipe away my rebellious acts!", "comment": "tn Or \u201caccording to.\u201d
sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king\u2019s affair with Bathsheba (see 2 Sam 11\u201312). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David\u2019s experience, for they, like him, and had been forced to confront their sin. They appropriated David\u2019s ancient prayer and applied it to their own circumstances.
tn Or \u201caccording to.\u201d
tn Heb \u201ca psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.\u201d
tn Traditionally \u201cblot out my transgressions.\u201d Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb \u05de\u05b8\u05d7\u05b8\u05d4 (makhah) in the sense of \u201cwipe clean; dry\u201d in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32\u201333). In this case one might translate, \u201cerase all record of my rebellious acts.\u201d"}, {"pk": 2839433, "translation": "NET", "book": 19, "chapter": 51, "verse": 2, "text": "Wash away my wrongdoing! Cleanse me of my sin!", "comment": "tn Heb \u201cThoroughly wash me from my wrongdoing.\u201d
sn In vv. 1b\u20132 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (\u201crebellious acts,\u201d \u201cwrongdoing,\u201d \u201csin\u201d), he has done it and stands morally polluted in God\u2019s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law."}, {"pk": 2839434, "translation": "NET", "book": 19, "chapter": 51, "verse": 3, "text": "For I am aware of my rebellious acts; I am forever conscious of my sin.", "comment": "tn Heb \u201cknow.\u201d
tn Heb \u201cand my sin [is] in front of me continually.\u201d"}, {"pk": 2839435, "translation": "NET", "book": 19, "chapter": 51, "verse": 4, "text": "Against you \u2014 you above all \u2014 I have sinned; I have done what is evil in your sight. So you are just when you confront me; you are right when you condemn me.", "comment": "tn Heb \u201cwhen you judge.\u201d
tn Heb \u201conly you,\u201d as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb \u05d7\u05b8\u05d8\u05b8\u05d0 (hata\u2019, \u201cto sin\u201d) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses \u201cespecially,\u201d rather than the potentially confusing \u201conly.\u201d
tn The Hebrew term \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an) normally indicates purpose (\u201cin order that\u201d), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea \u2013 the psalmist purposely sinned so that God\u2019s justice might be vindicated!) For other examples of \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 \u00a738.3.
tn Heb \u201cwhen you speak.\u201d In this context the psalmist refers to God\u2019s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7\u201312)."}, {"pk": 2839436, "translation": "NET", "book": 19, "chapter": 51, "verse": 5, "text": "Look, I was guilty of sin from birth, a sinner the moment my mother conceived me.", "comment": "tn Heb \u201cLook, in wrongdoing I was brought forth, and in sin my mother conceived me.\u201d The prefixed verbal form in the second line is probably a preterite (without vav [\u05d5] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist\u2019s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first."}, {"pk": 2839437, "translation": "NET", "book": 19, "chapter": 51, "verse": 6, "text": "Look, you desire integrity in the inner man; you want me to possess wisdom.", "comment": "tn Heb \u201cin the secret [place] wisdom you cause me to know.\u201d The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God\u2019s desire (note the parallel verb \u201cdesire\u201d).sn You want me to possess wisdom. Here \u201cwisdom\u201d does not mean \u201cintelligence\u201d or \u201clearning,\u201d but refers to moral insight and skill.
sn The juxtaposition of two occurrences of \u201clook\u201d in vv. 5\u20136 draws attention to the sharp contrast between the sinful reality of the psalmist\u2019s condition and the lofty ideal God has for him.
tn The perfect is used in a generalizing sense here.
tn Heb \u201cin the covered [places],\u201d i.e., in the inner man."}, {"pk": 2839438, "translation": "NET", "book": 19, "chapter": 51, "verse": 7, "text": "Sprinkle me with water and I will be pure; wash me and I will be whiter than snow.", "comment": "tn The imperfect verbal form is used here to express the psalmist\u2019s wish or request.
tn Heb \u201ccleanse me with hyssop.\u201d \u201cHyssop\u201d was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4\u20136, 49\u201352; Num 19:6\u201318. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.
tn After the preceding imperfect, the imperfect with vav (\u05d5) conjunctive indicates result.
sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).
tn The imperfect verbal form is used here to express the psalmist\u2019s wish or request."}, {"pk": 2839439, "translation": "NET", "book": 19, "chapter": 51, "verse": 8, "text": "Grant me the ultimate joy of being forgiven! May the bones you crushed rejoice!", "comment": "tn Heb \u201ccause me to hear happiness and joy.\u201d The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist\u2019s wish or request. The synonyms \u201chappiness\u201d and \u201cjoy\u201d are joined together as a hendiadys to emphasize the degree of joy he anticipates.
tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist\u2019s wish or request.
sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his \u201cbones\u201d are the seat of his emotional strength."}, {"pk": 2839440, "translation": "NET", "book": 19, "chapter": 51, "verse": 9, "text": "Hide your face from my sins! Wipe away all my guilt!", "comment": "sn In this context Hide your face from my sins means \u201cDo not hold me accountable for my sins.\u201d
tn See the note on the similar expression \u201cwipe away my rebellious acts\u201d in v. 1."}, {"pk": 2839441, "translation": "NET", "book": 19, "chapter": 51, "verse": 10, "text": "Create for me a pure heart, O God! Renew a resolute spirit within me!", "comment": "sn The heart is viewed here as the seat of the psalmist\u2019s motives and moral character.
tn Heb \u201cand a reliable spirit renew in my inner being.\u201d"}, {"pk": 2839442, "translation": "NET", "book": 19, "chapter": 51, "verse": 11, "text": "Do not reject me! Do not take your Holy Spirit away from me!", "comment": "sn Do not take\u2026away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God\u2019s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13\u201314).
tn Heb \u201cdo not cast me away from before you.\u201d
sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10\u201311 is he called \u201cyour/his Holy Spirit.\u201d"}, {"pk": 2839443, "translation": "NET", "book": 19, "chapter": 51, "verse": 12, "text": "Let me again experience the joy of your deliverance! Sustain me by giving me the desire to obey!", "comment": "tn Heb \u201cand [with] a willing spirit sustain me.\u201d The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist\u2019s wish or request."}, {"pk": 2839444, "translation": "NET", "book": 19, "chapter": 51, "verse": 13, "text": "Then I will teach rebels your merciful ways, and sinners will turn to you.", "comment": "tn The cohortative expresses the psalmist\u2019s resolve. This may be a vow or promise. If forgiven, the psalmist will \u201crepay\u201d the Lord by declaring God\u2019s mercy and motivating other sinners to repent.
tn Or \u201creturn,\u201d i.e., in repentance.
tn Heb \u201cyour ways.\u201d The word \u201cmerciful\u201d is added for clarification. God\u2019s \u201cways\u201d are sometimes his commands, but in this context, where the teaching of God\u2019s ways motivates repentance (see the next line), it is more likely that God\u2019s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138)."}, {"pk": 2839445, "translation": "NET", "book": 19, "chapter": 51, "verse": 14, "text": "Rescue me from the guilt of murder, O God, the God who delivers me! Then my tongue will shout for joy because of your deliverance.", "comment": "tn Heb \u201cfrom bloodshed.\u201d \u201cBloodshed\u201d here stands by metonymy for the guilt which it produces.
tn Heb \u201cmy tongue will shout for joy your deliverance.\u201d Another option is to take the prefixed verbal form as a jussive, \u201cmay my tongue shout for joy.\u201d However, the pattern in vv. 12\u201315 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b)."}, {"pk": 2839446, "translation": "NET", "book": 19, "chapter": 51, "verse": 15, "text": "O Lord, give me the words! Then my mouth will praise you.", "comment": "tn Heb \u201copen my lips.\u201d The imperfect verbal form is used here to express the psalmist\u2019s wish or request.
tn Heb \u201cand my mouth will declare your praise.\u201d"}, {"pk": 2839447, "translation": "NET", "book": 19, "chapter": 51, "verse": 16, "text": "Certainly you do not want a sacrifice, or else I would offer it; you do not desire a burnt sacrifice.", "comment": "tn Or \u201cFor.\u201d The translation assumes the particle is asseverative (i.e., emphasizing: \u201ccertainly\u201d). (Some translations that consider the particle asseverative leave it untranslated.) If taken as causal or explanatory (\u201cfor\u201d, cf. NRSV), the verse would explain why the psalmist is pleading for forgiveness, rather than merely offering a sacrifice.
sn You do not desire a burnt sacrifice. The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19), but God requires something more fundamental, a repentant and humble attitude (see v. 17), before these offerings can have real meaning.
tn The translation assumes that the cohortative is used in a hypothetical manner in a formally unmarked conditional sentence, \u201cYou do not want a sacrifice, should I offer [it]\u201d (cf. NEB). For other examples of cohortatives in the protasis (\u201cif\u201d clause) of a conditional sentence, see GKC 320 \u00a7108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 \u00a7108.f, where it is suggested that the cohortative is part of an apodosis with the protasis being suppressed.)"}, {"pk": 2839448, "translation": "NET", "book": 19, "chapter": 51, "verse": 17, "text": "The sacrifices God desires are a humble spirit \u2014 O God, a humble and repentant heart you will not reject.", "comment": "tn Heb \u201ca broken and crushed heart.\u201d
tn Or \u201cdespise.\u201d
tn Heb \u201ca broken spirit.\u201d"}, {"pk": 2839449, "translation": "NET", "book": 19, "chapter": 51, "verse": 18, "text": "Because you favor Zion, do what is good for her! Fortify the walls of Jerusalem!", "comment": "tn Or \u201cBuild.\u201d The imperfect verbal form is used here to express the psalmist\u2019s wish or request.
tn Heb \u201cdo what is good for Zion in your favor.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2839450, "translation": "NET", "book": 19, "chapter": 51, "verse": 19, "text": "Then you will accept the proper sacrifices, burnt sacrifices and whole offerings; then bulls will be sacrificed on your altar.", "comment": "tn Or \u201cdesire, take delight in.\u201d
tn Heb \u201cthen they will offer up bulls.\u201d The third plural subject is indefinite.
sn Verses 18-19 appear to reflect the exilic period, when the city\u2019s walls lay in ruins and the sacrificial system had been disrupted."}, {"pk": 2839451, "translation": "NET", "book": 19, "chapter": 52, "verse": 1, "text": "Why do you boast about your evil plans, O powerful man? God\u2019s loyal love protects me all day long!", "comment": "tn Heb \u201cthe loyal love of God [is] all the day.\u201d In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God\u2019s loyal love at all times.
sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. The word is derived from a verb meaning \u201cto be prudent; to be wise.\u201d Various options are: \u201ca contemplative song,\u201d \u201ca song imparting moral wisdom,\u201d or \u201ca skillful [i.e., well-written] song.\u201d The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52\u201355, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
tn Heb \u201cwhen Doeg the Edomite came and told Saul and said to him, \u2018David has come to the house of Ahimelech.\u2019\u201dsn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul\u2019s head shepherd (1 Sam 21:7), informed Saul of David\u2019s whereabouts (see 1 Sam 21\u201322).
tn Heb \u201cWhy do you boast in evil?\u201d"}, {"pk": 2839452, "translation": "NET", "book": 19, "chapter": 52, "verse": 2, "text": "Your tongue carries out your destructive plans; it is as effective as a sharp razor, O deceiver.", "comment": "tn Heb \u201clike a sharpened razor, doer of deceit.\u201d The masculine participle \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah) is understood as a substantival vocative, addressed to the powerful man.
tn Heb \u201cdestruction your tongue devises.\u201d"}, {"pk": 2839453, "translation": "NET", "book": 19, "chapter": 52, "verse": 3, "text": "You love evil more than good, lies more than speaking the truth. (Selah)", "comment": "tn Or \u201cdeceit more than speaking what is right.\u201d"}, {"pk": 2839454, "translation": "NET", "book": 19, "chapter": 52, "verse": 4, "text": "You love to use all the words that destroy, and the tongue that deceives.", "comment": "tn Heb \u201cyou love all the words of swallowing.\u201d Traditionally \u05d1\u05bc\u05b7\u05dc\u05bc\u05b7\u05e2 (bala\u2019) has been taken to mean \u201cswallowing\u201d in the sense of \u201cdevouring\u201d or \u201cdestructive\u201d (see BDB 118 s.v. \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2). HALOT 135 s.v. III *\u05d1\u05bc\u05b6\u05dc\u05b7\u05e2 proposes a homonym here, meaning \u201cconfusion.\u201d This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words."}, {"pk": 2839455, "translation": "NET", "book": 19, "chapter": 52, "verse": 5, "text": "Yet God will make you a permanent heap of ruins. He will scoop you up and remove you from your home; he will uproot you from the land of the living. (Selah)", "comment": "tn This rare verb (\u05d7\u05b8\u05ea\u05b8\u05d4, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
tn The adverb \u05d2\u05bc\u05b7\u05dd (gam, \u201calso; even\u201d) is translated here in an adversative sense (\u201cyet\u201d). It highlights the contrastive correspondence between the evildoer\u2019s behavior and God\u2019s response.
tn Heb \u201cfrom [your] tent.\u201d
tn Heb \u201cwill tear you down forever.\u201d"}, {"pk": 2839456, "translation": "NET", "book": 19, "chapter": 52, "verse": 6, "text": "When the godly see this, they will be filled with awe, and will mock the evildoer, saying:", "comment": "tn Heb \u201cand the godly will see and will fear and at him will laugh.\u201d"}, {"pk": 2839457, "translation": "NET", "book": 19, "chapter": 52, "verse": 7, "text": "\u201cLook, here is the man who would not make God his protector! He trusted in his great wealth and was confident about his plans to destroy others.\u201d", "comment": "tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, \u201c[here is the man who] does not make.\u201d
tn Heb \u201che was strong in his destruction.\u201d \u201cDestruction\u201d must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root \u05e2\u05b8\u05d6\u05b7\u05d6, \u2019azaz, \u201cbe strong\u201d) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [\u05d5] consecutive). However the form should probably be emended to \u05d5\u05b7\u05d9\u05bc\u05b8\u05e2\u05b8\u05d6 (vayya\u2019az), a Qal preterite (with vav [\u05d5] consecutive) from \u05e2\u05b8\u05d6\u05b7\u05d6. Note the preterite form without vav (\u05d5) consecutive in the preceding line (\u05d5\u05b7\u05d9\u05bc\u05b4\u05d1\u05b0\u05d8\u05b7\u05d7, vayyivtakh, \u201cand he trusted\u201d). The prefixed vav (\u05d5) was likely omitted by haplography (note the suffixed vav [\u05d5] on the preceding \u05e2\u05b8\u05e9\u05c1\u05b0\u05e8\u05d5\u05b9, \u2019oshro, \u201chis wealth\u201d)."}, {"pk": 2839458, "translation": "NET", "book": 19, "chapter": 52, "verse": 8, "text": "But I am like a flourishing olive tree in the house of God; I continually trust in God\u2019s loyal love.", "comment": "tn Or, hyperbolically, \u201cforever and ever.\u201d
tn The disjunctive construction (vav [\u05d5] + subject) highlights the contrast between the evildoer\u2019s destiny (vv. 5\u20137) and that of the godly psalmist\u2019s security.
tn Or \u201cluxuriant, green, leafy.\u201d"}, {"pk": 2839459, "translation": "NET", "book": 19, "chapter": 52, "verse": 9, "text": "I will continually thank you when you execute judgment; I will rely on you, for your loyal followers know you are good.", "comment": "tn Or \u201cwait.\u201d
tn Heb \u201cyour name.\u201d God\u2019s \u201cname\u201d refers here to his reputation and revealed character.
tn Heb \u201cfor it is good in front of your loyal followers.\u201d
tn Or, hyperbolically, \u201cforever.\u201d
tn Or \u201cfor.\u201d
tn Heb \u201cyou have acted.\u201d The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (\u201cfor you act\u201d) or (3) rhetorical (\u201cfor you will act\u201d) use."}, {"pk": 2839460, "translation": "NET", "book": 19, "chapter": 53, "verse": 1, "text": "Fools say to themselves, \u201cThere is no God.\u201d They sin and commit evil deeds; none of them does what is right.", "comment": "tn Heb \u201ca fool says in his heart.\u201d The singular is used here in a collective or representative sense; the typical fool is envisioned.
sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
tn Heb \u201cthey act corruptly, they do evil [with] injustice.\u201d Ps 14:1 has \u05e2\u05b2\u05dc\u05b4\u05d9\u05dc\u05b8\u05d4 (\u2019alilah, \u201ca deed\u201d) instead of \u05e2\u05b8\u05d5\u05b6\u05dc (\u2019aval, \u201cinjustice\u201d). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is \u201csons of man\u201d (v. 2). The entire human race is characterized by sinful behavior. This practical atheism \u2013 living as if there is no God who will hold them accountable for their actions \u2013 makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one\u2019s behavior.
tn Heb \u201cthere is none that does good.\u201d
sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5\u20136, and in the use of the divine name. Ps 14 uses \u201cthe Lord\u201d (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, y\u00ffhvah, \u201cYahweh\u201d) in vv. 2a, 4, 6, and 7, while Ps 53 employs \u201cGod\u201d (\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd, \u2019elohim) throughout, as one might expect in Pss 42\u201383, where the name \u201cYahweh\u201d is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God\u2019s people, but the psalmist is confident of God\u2019s protection and anticipates a day when God will vindicate Israel.
tn The meaning of the Hebrew term \u05de\u05b8\u05d7\u05b2\u05dc\u05b7\u05ea (makhalat, \u201cmachalath\u201d) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. See the note on the phrase \u201cwell-written song\u201d in the superscription of Ps 52."}, {"pk": 2839461, "translation": "NET", "book": 19, "chapter": 53, "verse": 2, "text": "God looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.", "comment": "tn Or \u201cacts wisely.\u201d The Hiphil is exhibitive.
sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.
tn Heb \u201cupon the sons of man.\u201d
tn That is, who seeks to have a relationship with God by obeying and worshiping him."}, {"pk": 2839462, "translation": "NET", "book": 19, "chapter": 53, "verse": 3, "text": "Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one!", "comment": "tn Heb \u201cthere is none that does good.\u201d
tn Heb \u201ctogether they are corrupt.\u201d
tn Heb \u201call of it turns away.\u201d Ps 14:1 has \u05d4\u05b8\u05db\u05bc\u05b9\u05dc (hakkol) instead of \u05db\u05bc\u05bb\u05dc\u05bc\u05d5\u05b9, and \u05e1\u05b8\u05e8 (sar, \u201cturn aside\u201d) instead of \u05e1\u05b8\u05d2 (sag, \u201cturn away\u201d)."}, {"pk": 2839463, "translation": "NET", "book": 19, "chapter": 53, "verse": 4, "text": "All those who behave wickedly do not understand \u2014 those who devour my people as if they were eating bread, and do not call out to God.", "comment": "tn Heb \u201cDo they not understand?\u201d The rhetorical question expresses the psalmist\u2019s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God\u2019s defense of his people (see vv. 5\u20136).
tn Heb \u201cthe workers of wickedness.\u201d See Pss 5:5; 6:8. Ps 14:4 adds \u05db\u05bc\u05b9\u05dc (kol, \u201call of\u201d) before \u201cworkers of wickedness.\u201d"}, {"pk": 2839464, "translation": "NET", "book": 19, "chapter": 53, "verse": 5, "text": "They are absolutely terrified, even by things that do not normally cause fear. For God annihilates those who attack you. You are able to humiliate them because God has rejected them.", "comment": "tn Heb \u201c[those who] encamp [against] you.\u201d The second person masculine singular pronominal suffix probably refers to God\u2019s people viewed as a collective whole. Instead of \u201cfor God scatters the bones of those who encamp against you,\u201d Ps 14:5 reads, \u201cfor God is with a godly generation.\u201d
tn Heb \u201cthere they are afraid [with] fear.\u201d The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (\u201cabsolutely\u201d).
tn Heb \u201cthere is no fear.\u201d Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
tn Heb \u201cscatters the bones.\u201d The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God\u2019s dead enemies are exposed. See Ps 141:7.
tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God\u2019s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here \u201cthe counsel of the oppressed you put to shame, even though God is his shelter,\u201d the words being addressed to the wicked."}, {"pk": 2839465, "translation": "NET", "book": 19, "chapter": 53, "verse": 6, "text": "I wish the deliverance of Israel would come from Zion! When God restores the well-being of his people, may Jacob rejoice, may Israel be happy!", "comment": "tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
tn The verb form is jussive.
tn Heb \u201cturns with a turning [toward] his people.\u201d The Hebrew term \u05e9\u05c1\u05b0\u05d1\u05d5\u05bc\u05ea (sh\u00ffvut) is apparently a cognate accusative of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv).
tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well."}, {"pk": 2839466, "translation": "NET", "book": 19, "chapter": 54, "verse": 1, "text": "O God, deliver me by your name! Vindicate me by your power!", "comment": "sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. See the note on the phrase \u201cwell-written song\u201d in the superscription of Ps 52.
tn Heb \u201cIs not David hiding with us?\u201dsn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion the Ziphites informed Saul that David was hiding in their territory (see 1 Sam 23:19\u201320).
tn God\u2019s \u201cname\u201d refers here to his reputation and revealed character, which would instill fear in the psalmist\u2019s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17).
tn The imperfect verbal form is used here to express the psalmist\u2019s wish or request."}, {"pk": 2839467, "translation": "NET", "book": 19, "chapter": 54, "verse": 2, "text": "O God, listen to my prayer! Pay attention to what I say!", "comment": "tn Heb \u201cto the words of my mouth.\u201d"}, {"pk": 2839468, "translation": "NET", "book": 19, "chapter": 54, "verse": 3, "text": "For foreigners attack me; ruthless men, who do not respect God, seek my life. (Selah)", "comment": "tn Heb \u201cand ruthless ones seek my life, they do not set God in front of them.\u201d
tc Many medieval Hebrew mss read \u05d6\u05b5\u05d3\u05b4\u05d9\u05dd (zedim, \u201cproud ones\u201d) rather than \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd (zarim, \u201cforeigners\u201d). (No matter which reading one chooses as original, dalet-resh confusion accounts for the existence of the variant.) The term \u05d6\u05b5\u05d3\u05b4\u05d9\u05dd (\u201cproud ones\u201d) occurs in parallelism with \u05e2\u05b8\u05e8\u05b4\u05d9\u05e6\u05b4\u05d9\u05dd (\u2019aritsim, \u201cviolent ones\u201d) in Ps 86:14 and Isa 13:11. However, \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd (zarim, \u201cforeigners\u201d) is parallel to \u05e2\u05b8\u05e8\u05b4\u05d9\u05e6\u05b4\u05d9\u05dd (\u2019aritsim, \u201cviolent ones\u201d) in Isa 25:5; 29:5; Ezek 28:7; 31:12.
tn Heb \u201crise against me.\u201d"}, {"pk": 2839469, "translation": "NET", "book": 19, "chapter": 54, "verse": 4, "text": "Look, God is my deliverer! The Lord is among those who support me.", "comment": "tn Or \u201cmy helper.\u201d
tn Or \u201csustain my life.\u201d"}, {"pk": 2839470, "translation": "NET", "book": 19, "chapter": 54, "verse": 5, "text": "May those who wait to ambush me be repaid for their evil! As a demonstration of your faithfulness, destroy them!", "comment": "tn Heb \u201cin [or \u201cby\u201d] your faithfulness.\u201d
tn The Kethib (consonantal text) reads a Qal imperfect, \u201cthe evil will return,\u201d while the Qere (marginal reading) has a Hiphil imperfect, \u201che will repay.\u201d The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form \u05d9\u05b8\u05e9\u05c1\u05b9\u05d1 (yashov, \u201clet it [the evil] return\u201d) here.
tn Heb \u201cto those who watch me [with evil intent].\u201d See also Pss 5:8; 27:11; 56:2."}, {"pk": 2839471, "translation": "NET", "book": 19, "chapter": 54, "verse": 6, "text": "With a freewill offering I will sacrifice to you! I will give thanks to your name, O LORD, for it is good!", "comment": "tn The cohortative verbal form expresses the psalmist\u2019s resolve/vow to praise."}, {"pk": 2839472, "translation": "NET", "book": 19, "chapter": 54, "verse": 7, "text": "Surely he rescues me from all trouble, and I triumph over my enemies.", "comment": "tn Heb \u201cand on my enemies my eyes look.\u201d
tn The perfects in v. 7 are probably rhetorical, indicating the psalmist\u2019s certitude and confidence that God will intervene. The psalmist is so confident of God\u2019s positive response to his prayer, he can describe God\u2019s deliverance and his own vindication as if they were occurring or had already occurred.
tn Or \u201cfor,\u201d indicating a more specific reason why he will praise the Lord\u2019s name (cf. v. 6)."}, {"pk": 2839473, "translation": "NET", "book": 19, "chapter": 55, "verse": 1, "text": "Listen, O God, to my prayer! Do not ignore my appeal for mercy!", "comment": "sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.
tn Heb \u201chide yourself from.\u201d
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. See the note on the phrase \u201cwell-written song\u201d in the superscription of Ps 52."}, {"pk": 2839474, "translation": "NET", "book": 19, "chapter": 55, "verse": 2, "text": "Pay attention to me and answer me! I am so upset and distressed, I am beside myself,", "comment": "tn Heb \u201cin my complaint.\u201d
tn The verb is a Hiphil cohortative from \u05d4\u05d5\u05bc\u05dd (hum), which means \u201cto confuse someone\u201d in the Qal and \u201cto go wild\u201d in the Niphal. An Arabic cognate means \u201cto be out of one\u2019s senses, to wander about.\u201d With the vav (\u05d5) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to \u05d5\u05b0\u05d0\u05b5\u05d4\u05d5\u05b9\u05de\u05b8\u05d4 (v\u00ff\u2019ehomah), a Niphal of \u05d4\u05d5\u05bc\u05dd (hum), or to \u05d5\u05b0\u05d0\u05b6\u05d4\u05b7\u05de\u05b6\u05d4 (v\u00ff\u2019ehameh), a Qal imperfect from \u05d4\u05b8\u05de\u05b8\u05d4 (hamah, \u201cto moan\u201d). Many also prefer to take this verb with what follows (see v. 3).
tn Or \u201crestless\u201d (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude."}, {"pk": 2839475, "translation": "NET", "book": 19, "chapter": 55, "verse": 3, "text": "because of what the enemy says, and because of how the wicked pressure me, for they hurl trouble down upon me and angrily attack me.", "comment": "tn The singular forms \u201cenemy\u201d and \u201cwicked\u201d are collective or representative, as the plural verb forms in the second half of the verse indicate.
tn Heb \u201cfrom before the pressure of the wicked.\u201d Some suggest the meaning \u201cscreech\u201d (note the parallel \u201cvoice\u201d; cf. NEB \u201cshrill clamour\u201d; NRSV \u201cclamor\u201d) for the rare noun \u05e2\u05b8\u05e7\u05b8\u05d4 (\u2019aqah, \u201cpressure\u201d).
tn Heb \u201cwickedness,\u201d but here the term refers to the destructive effects of their wicked acts.
tc The verb form in the MT appears to be a Hiphil imperfect from the root \u05de\u05d5\u05b9\u05d8 (mot, \u201cto sway\u201d), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form \u05d9\u05b7\u05de\u05b0\u05d8\u05b5\u05e8 (yamter, \u201clet him rain down\u201d) should probably be read. Here in Ps 55:3 it is preferable to read \u05d9\u05b7\u05de\u05b0\u05d8\u05b4\u05d9\u05e8\u05d5\u05bc (yamtiru, \u201cthey rain down\u201d). It is odd for \u201crain down\u201d to be used with an abstract object like \u201cwickedness,\u201d but in Job 20:23 God \u201crains down\u201d anger (unless one emends the text there; see BHS).
tn Heb \u201cbecause of [the] voice of [the] enemy.\u201d"}, {"pk": 2839476, "translation": "NET", "book": 19, "chapter": 55, "verse": 4, "text": "My heart beats violently within me; the horrors of death overcome me.", "comment": "tn Heb \u201cshakes, trembles.\u201d
tn Heb \u201cthe terrors of death have fallen on me.\u201d"}, {"pk": 2839477, "translation": "NET", "book": 19, "chapter": 55, "verse": 5, "text": "Fear and panic overpower me; terror overwhelms me.", "comment": "tn Heb \u201cfear and trembling enter into me.\u201d
tn Heb \u201ccovers.\u201d The prefixed verbal form with vav (\u05d5) consecutive carries on the descriptive (present progressive) force of the preceding imperfect."}, {"pk": 2839478, "translation": "NET", "book": 19, "chapter": 55, "verse": 6, "text": "I say, \u201cI wish I had wings like a dove! I would fly away and settle in a safe place!", "comment": "tn The prefixed verbal form with vav (\u05d5) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5."}, {"pk": 2839479, "translation": "NET", "book": 19, "chapter": 55, "verse": 7, "text": "Look, I will escape to a distant place; I will stay in the wilderness. (Selah)"}, {"pk": 2839480, "translation": "NET", "book": 19, "chapter": 55, "verse": 8, "text": "I will hurry off to a place that is safe from the strong wind and the gale.\u201d", "comment": "tn Heb \u201c[the] wind [that] sweeps away.\u201d The verb \u05e1\u05b8\u05e2\u05b8\u05d4 (sa\u2019ah, \u201csweep away\u201d) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120)."}, {"pk": 2839481, "translation": "NET", "book": 19, "chapter": 55, "verse": 9, "text": "Confuse them, O Lord! Frustrate their plans! For I see violence and conflict in the city.", "comment": "tn Traditionally \u05d1\u05bc\u05b7\u05dc\u05bc\u05b7\u05e2 (bala\u2019) has been taken to mean \u201cswallow\u201d in the sense of \u201cdevour\u201d or \u201cdestroy\u201d (cf. KJV), but this may be a homonym meaning \u201cconfuse\u201d (see BDB 118 s.v. \u05d1\u05bc\u05b7\u05dc\u05bc\u05b7\u05e2; HALOT 135 s.v. III *\u05d1\u05bc\u05b6\u05dc\u05b7\u05e2). \u201cTheir tongue\u201d is the understood object of the verb (see the next line).
tn Heb \u201csplit their tongue,\u201d which apparently means \u201cconfuse their speech,\u201d or, more paraphrastically, \u201cfrustrate the plans they devise with their tongues.\u201d"}, {"pk": 2839482, "translation": "NET", "book": 19, "chapter": 55, "verse": 10, "text": "Day and night they walk around on its walls, while wickedness and destruction are within it.", "comment": "sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
tn Heb \u201cday and night they surround it, upon its walls.\u201d Personified \u201cviolence and conflict\u201d are the likely subjects. They are compared to watchmen on the city\u2019s walls."}, {"pk": 2839483, "translation": "NET", "book": 19, "chapter": 55, "verse": 11, "text": "Disaster is within it; violence and deceit do not depart from its public square.", "comment": "tn Or \u201cinjury, harm.\u201d"}, {"pk": 2839484, "translation": "NET", "book": 19, "chapter": 55, "verse": 12, "text": "Indeed, it is not an enemy who insults me, or else I could bear it; it is not one who hates me who arrogantly taunts me, or else I could hide from him.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201c[who] magnifies against me.\u201d See Pss 35:26; 38:16."}, {"pk": 2839485, "translation": "NET", "book": 19, "chapter": 55, "verse": 13, "text": "But it is you, a man like me, my close friend in whom I confided.", "comment": "tn Heb \u201cmy close friend, one known by me.\u201d
sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
tn Heb \u201ca man according to my value,\u201d i.e., \u201ca person such as I.\u201d"}, {"pk": 2839486, "translation": "NET", "book": 19, "chapter": 55, "verse": 14, "text": "We would share personal thoughts with each other; in God\u2019s temple we would walk together among the crowd.", "comment": "tn Heb \u201cwho together we would make counsel sweet.\u201d The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 \u00a731.2b."}, {"pk": 2839487, "translation": "NET", "book": 19, "chapter": 55, "verse": 15, "text": "May death destroy them! May they go down alive into Sheol! For evil is in their dwelling place and in their midst.", "comment": "sn Go down alive. This curse imagines a swift and sudden death for the psalmist\u2019s enemies.
tc The meaning of the MT is unclear. The Kethib (consonantal text) reads \u05d9\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9\u05de\u05b8\u05d5\u05b6\u05ea \u05e2\u05b8\u05dc\u05b5\u05d9\u05de\u05d5\u05b9 (yashimavet \u2019alemo, \u201cMay devastation [be] upon them!\u201d). The proposed noun \u05d9\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9\u05de\u05b8\u05d5\u05b6\u05ea occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has \u05d9\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9 \u05de\u05b8\u05d5\u05b6\u05ea \u05e2\u05b8\u05dc\u05b5\u05d9\u05de\u05d5\u05b9 (yashi mavet \u2019alemo). The verbal form \u05d9\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9 is apparently an alternate form of \u05d9\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9\u05d0 (yashi\u2019), a Hiphil imperfect from \u05e0\u05b8\u05e9\u05c1\u05b7\u05d0 (nasha\u2019, \u201cdeceive\u201d). In this case one might read \u201cdeath will come deceptively upon them.\u201d This reading has the advantage of reading \u05de\u05b8\u05d5\u05b6\u05ea (mavet, \u201cdeath\u201d) which forms a natural parallel with \u201cSheol\u201d in the next line. The present translation is based on the following reconstruction of the text: \u05d9\u05b0\u05e9\u05c1\u05b4\u05de\u05bc\u05b5\u05dd \u05de\u05b8\u05d5\u05b6\u05ea (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from \u05e9\u05c1\u05b8\u05de\u05b7\u05dd (shamam, \u201cbe desolate\u201d) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [\u05de] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that \u05e2\u05b8\u05dc\u05b5\u05d9\u05de\u05d5\u05b9 (\u2019alemo, \u201cupon them\u201d) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition \u05e2\u05b7\u05dc (\u2019al) does occur with the verb \u05e9\u05c1\u05b8\u05de\u05b7\u05dd (shamam), but in such cases the expression means \u201cbe appalled at/because of\u201d (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: \u05d9\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9\u05dd \u05de\u05b8\u05d5\u05b6\u05ea \u05e2\u05b8\u05dc\u05b5\u05d9\u05de\u05d5\u05b9 (yashim mavet \u2019alemo, \u201cDeath will be appalled at them\u201d). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere."}, {"pk": 2839488, "translation": "NET", "book": 19, "chapter": 55, "verse": 16, "text": "As for me, I will call out to God, and the LORD will deliver me."}, {"pk": 2839489, "translation": "NET", "book": 19, "chapter": 55, "verse": 17, "text": "During the evening, morning, and noontime I will lament and moan, and he will hear me.", "comment": "tn The prefixed verb with vav (\u05d5) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (\u05d5) consecutive. In this case as well, both forms refer to future actions.
tn The first verb is clearly a cohortative form, expressing the psalmist\u2019s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
tn Heb \u201cmy voice.\u201d"}, {"pk": 2839490, "translation": "NET", "book": 19, "chapter": 55, "verse": 18, "text": "He will rescue me and protect me from those who attack me, even though they greatly outnumber me.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201che will redeem in peace my life from [those who] draw near to me.\u201d
tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).
tn Heb \u201camong many they are against me.\u201d For other examples of the preposition \u05e2\u05b4\u05de\u05bc\u05b8\u05d3 (\u2019immad) used in the sense of \u201cat, against,\u201d see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 \u00a711.2.14b."}, {"pk": 2839491, "translation": "NET", "book": 19, "chapter": 55, "verse": 19, "text": "God, the one who has reigned as king from long ago, will hear and humiliate them. (Selah) They refuse to change, and do not fear God.", "comment": "tc Heb \u201cGod will hear and answer them, even [the] one who sits [from] ancient times.\u201d The prefixed verbal from with vav (\u05d5) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201cto answer\u201d). If this reading is retained, the point would be that God \u201canswered\u201d them in judgment. The translation assumes an emendation to the Piel \u05d5\u05b7\u05d9\u05b0\u05e2\u05b7\u05e0\u05bc\u05b5\u05dd (vay\u2019annem; see 2 Kgs 17:20) and understands the root as \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201cto afflict\u201d; see also 1 Kgs 8:35).
tn Heb \u201c[the ones] for whom there are no changes, and they do not fear God.\u201d"}, {"pk": 2839492, "translation": "NET", "book": 19, "chapter": 55, "verse": 20, "text": "He attacks his friends; he breaks his solemn promises to them.", "comment": "sn He. This must refer to the psalmist\u2019s former friend, who was addressed previously in vv. 12\u201314.
tc The form should probably be emended to an active participle (\u05e9\u05c1\u05b9\u05dc\u05b0\u05de\u05b8\u05d9\u05d5, shol\u00ffmayv) from the verbal root \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd (shalam, \u201cbe in a covenant of peace with\u201d). Perhaps the translation \u201chis friends\u201d suggests too intimate a relationship. Another option is to translate, \u201che attacks those who made agreements with him.\u201d
tn Heb \u201che violates his covenant.\u201d
tn Heb \u201cstretches out his hand against.\u201d"}, {"pk": 2839493, "translation": "NET", "book": 19, "chapter": 55, "verse": 21, "text": "His words are as smooth as butter, but he harbors animosity in his heart. His words seem softer than oil, but they are really like sharp swords.", "comment": "tn Heb \u201chis words are softer than oil, but they are drawn swords.\u201d
tn Heb \u201cand war [is in] his heart.\u201d
tn Heb \u201cthe butter-like [words] of his mouth are smooth.\u201d The noun \u05de\u05b7\u05d7\u05b0\u05de\u05b8\u05d0\u05b9\u05ea (makhma\u2019ot, \u201cbutter-like [words]\u201d) occurs only here. Many prefer to emend the form to \u05de\u05b5\u05d7\u05b6\u05de\u05b0\u05d0\u05b8\u05d4 (mekhem\u2019ah, from [i.e., \u201cthan\u201d] butter\u201d), cf. NEB, NRSV \u201csmoother than butter.\u201d However, in this case \u201chis mouth\u201d does not agree in number with the plural verb \u05d7\u05b8\u05dc\u05b0\u05e7\u05d5\u05bc (kholqu, \u201cthey are smooth\u201d). Therefore some further propose an emendation of \u05e4\u05bc\u05b4\u05d9\u05d5 (piv, \u201chis mouth\u201d) to \u05e4\u05bc\u05b8\u05e0\u05b8\u05d9\u05d5 (panayv, \u201chis face\u201d). In any case, the point seems to that the psalmist\u2019s former friend spoke kindly to him and gave the outward indications of friendship."}, {"pk": 2839494, "translation": "NET", "book": 19, "chapter": 55, "verse": 22, "text": "Throw your burden upon the LORD, and he will sustain you. He will never allow the godly to be upended.", "comment": "tn The pronoun is singular; the psalmist addresses each member of his audience individually.
tn Heb \u201che will never allow swaying for the righteous.\u201d
tn The Hebrew noun occurs only here."}, {"pk": 2839495, "translation": "NET", "book": 19, "chapter": 55, "verse": 23, "text": "But you, O God, will bring them down to the deep Pit. Violent and deceitful people will not live even half a normal lifespan. But as for me, I trust in you.", "comment": "tn The pronominal suffix refers to the psalmist\u2019s enemies (see v. 19).
tn Heb \u201cmen of bloodshed and deceit.\u201d
tn Heb \u201cwell of the pit.\u201d The Hebrew term \u05e9\u05c1\u05b7\u05d7\u05b7\u05ea (shakhat, \u201cpit\u201d) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).
tn Heb \u201cwill not divide in half their days.\u201d"}, {"pk": 2839496, "translation": "NET", "book": 19, "chapter": 56, "verse": 1, "text": "Have mercy on me, O God, for men are attacking me! All day long hostile enemies are tormenting me.", "comment": "sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11\u201315).
tn According to BDB 983 s.v. II \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3, the verb is derived from \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3 (sha\u2019af, \u201cto trample, crush\u201d) rather than the homonymic verb \u201cpant after.\u201d
tn Heb \u201ca fighter.\u201d The singular is collective for his enemies (see vv. 5\u20136). The Qal of \u05dc\u05b8\u05d7\u05b7\u05dd (lakham, \u201cfight\u201d) also occurs in Ps 35:1.
tn The imperfect verbal form draws attention to the continuing nature of the enemies\u2019 attacks.
sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.
tn The literal meaning of this phrase is \u201csilent dove, distant ones.\u201d Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.
tn The precise meaning of the Hebrew word \u05de\u05b4\u05db\u05b0\u05ea\u05bc\u05b8\u05dd (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as \u201cinscription.\u201d"}, {"pk": 2839497, "translation": "NET", "book": 19, "chapter": 56, "verse": 2, "text": "Those who anticipate my defeat attack me all day long. Indeed, many are fighting against me, O Exalted One.", "comment": "tn Heb \u201cto those who watch me [with evil intent].\u201d See also Pss 5:8; 27:11; 54:5; 59:10.
tn Or \u201cfor.\u201d
tn Some take the Hebrew term \u05de\u05b8\u05e8\u05d5\u05b9\u05dd (marom, \u201con high; above\u201d) as an adverb modifying the preceding participle and translate, \u201cproudly\u201d (cf. NASB; NIV \u201cin their pride\u201d). The present translation assumes the term is a divine title here. The Lord is pictured as enthroned \u201con high\u201d in Ps 92:8. (Note the substantival use of the term in Isa 24:4 and see C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)"}, {"pk": 2839498, "translation": "NET", "book": 19, "chapter": 56, "verse": 3, "text": "When I am afraid, I trust in you.", "comment": "tn Heb \u201c[in] a day.\u201d"}, {"pk": 2839499, "translation": "NET", "book": 19, "chapter": 56, "verse": 4, "text": "In God \u2014 I boast in his promise \u2014 in God I trust, I am not afraid. What can mere men do to me?", "comment": "tn Heb \u201cin God I boast, his word.\u201d The syntax in the Hebrew text is difficult. (1) The line could be translated, \u201cin God I boast, [in] his word.\u201d Such a translation assumes that the prepositional phrase \u201cin God\u201d goes with the following verb \u201cI boast\u201d (see Ps 44:8) and that \u201chis word\u201d is appositional to \u201cin God\u201d and more specifically identifies the basis for the psalmist\u2019s confidence. God\u2019s \u201cword\u201d is here understood as an assuring promise of protection. Another option (2) is to translate, \u201cin God I will boast [with] a word.\u201d In this case, the \u201cword\u201d is a song of praise. (In this view the pronominal suffix \u201chis\u201d must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case \u201cI praise his word\u201d is a parenthetical statement, with \u201chis word\u201d being the object of the verb. The sentence begun with the prepositional phrase \u201cin God\u201d is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
tn Heb \u201cflesh,\u201d which refers by metonymy to human beings (see v. 11, where \u201cman\u201d is used in this same question), envisioned here as mortal and powerless before God.
tn The rhetorical question assumes the answer, \u201cNothing!\u201d The imperfect is used in a modal sense here, indicating capability or potential."}, {"pk": 2839500, "translation": "NET", "book": 19, "chapter": 56, "verse": 5, "text": "All day long they cause me trouble; they make a habit of plotting my demise.", "comment": "tn Heb \u201cagainst me [are] all their thoughts for harm.\u201d
tn Heb \u201cmy affairs they disturb.\u201d For other instances of \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 (davar) meaning \u201caffairs, business,\u201d see BDB 183 s.v.. The Piel of \u05e2\u05b8\u05e6\u05b7\u05d1 (\u2019atsav, \u201cto hurt\u201d) occurs only here and in Isa 63:10, where it is used of \u201cgrieving\u201d (or \u201coffending\u201d) the Lord\u2019s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance \u201cdisturb, upset,\u201d in the sense of \u201ccause trouble.\u201d"}, {"pk": 2839501, "translation": "NET", "book": 19, "chapter": 56, "verse": 6, "text": "They stalk and lurk; they watch my every step, as they prepare to take my life.", "comment": "tn Heb \u201cthey wait [for] my life.\u201d
tn Or \u201chide.\u201d
tn The verb is from the root \u05d2\u05bc\u05d5\u05bc\u05e8 (gur), which means \u201cto challenge, attack\u201d in Isa 54:15 and \u201cto stalk\u201d (with hostile intent) in Ps 59:3.
tn Heb \u201cmy heels.\u201d
tn Heb \u201caccording to,\u201d in the sense of \u201cinasmuch as; since,\u201d or \u201cwhen; while.\u201d"}, {"pk": 2839502, "translation": "NET", "book": 19, "chapter": 56, "verse": 7, "text": "Because they are bent on violence, do not let them escape! In your anger bring down the nations, O God!", "comment": "tn Heb \u201cin anger.\u201d The pronoun \u201cyour\u201d is supplied in the translation for clarification.
tn Or perhaps \u201cpeople\u201d in a general sense.
tc Heb \u201cbecause of wickedness, deliverance to them.\u201d As it stands, the MT makes no sense. The negative particle \u05d0\u05b7\u05d9\u05b4\u05df (\u2019ayin, \u201cthere is not,\u201d which is due to dittography of the immediately preceding \u05d0\u05b8\u05d5\u05b6\u05df, \u2019aven, \u201cwickedness\u201d), should probably be added before \u201cdeliverance\u201d (see BHS, note a). The presence of an imperative in the next line (note \u201cbring down\u201d) suggests that this line should be translated as a prayer as well, \u201cmay there not be deliverance to them.\u201d"}, {"pk": 2839503, "translation": "NET", "book": 19, "chapter": 56, "verse": 8, "text": "You keep track of my misery. Put my tears in your leather container! Are they not recorded in your scroll?", "comment": "tn The word \u201crecorded\u201d is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).
tn Heb \u201cmy wandering you count, you.\u201d The Hebrew term \u05e0\u05b9\u05d3 (nod, \u201cwandering,\u201d derived from the verbal root \u05e0\u05d5\u05b9\u05d3, nod, \u201cto wander\u201d; cf. NASB) here refers to the psalmist\u2019s \u201cchangeable circumstances of life\u201d and may be translated \u201cmisery.\u201d The verb \u05e1\u05b8\u05e4\u05b7\u05e8 (safar, \u201ccount\u201d) probably carries the nuance \u201cassess\u201d here. Cf. NIV \u201cmy lament\u201d; NRSV \u201cmy tossings.\u201d
tn Traditionally \u201cyour bottle.\u201d Elsewhere the Hebrew word \u05e0\u05b9\u05d0\u05d3 (no\u2019d, \u201cleather container\u201d) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering."}, {"pk": 2839504, "translation": "NET", "book": 19, "chapter": 56, "verse": 9, "text": "My enemies will turn back when I cry out to you for help; I know that God is on my side.", "comment": "tn Heb \u201cthis I know, that God is for me.\u201d
tn Heb \u201cthen my enemies will turn back in the day I cry out.\u201d The Hebrew particle \u05d0\u05b8\u05d6 (\u2019az, \u201cthen\u201d) is probably used here to draw attention to the following statement."}, {"pk": 2839505, "translation": "NET", "book": 19, "chapter": 56, "verse": 10, "text": "In God \u2014 I boast in his promise \u2014 in the LORD \u2014 I boast in his promise \u2014", "comment": "tn Heb \u201cin God I praise a word.\u201d The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply \u201ca word\u201d instead of \u201chis word.\u201d (1) One could translate, \u201cin God I will boast [with] a word.\u201d In this case, the \u201cword\u201d refers to a song of praise. (2) If one assumes that God\u2019s word is in view, as in v. 4, then one option is to translate, \u201cin God I boast, [in] his word.\u201d In this case the prepositional phrase \u201cin God\u201d goes with the following verb \u201cI boast\u201d (see Ps 44:8) and \u201c[his] word\u201d is appositional to \u201cin God\u201d and more specifically identifies the basis for the psalmist\u2019s confidence. God\u2019s \u201cword\u201d is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case \u201cI praise [his] word\u201d is a parenthetical statement, with \u201c[his] word\u201d being the object of the verb. The sentence begun with the prepositional phrase \u201cin God\u201d is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
tn The phrase \u201cin the Lord\u201d parallels \u201cin God\u201d in the first line. Once again the psalmist parenthetically remarks \u201cI boast in [his] word\u201d before completing the sentence in v. 11."}, {"pk": 2839506, "translation": "NET", "book": 19, "chapter": 56, "verse": 11, "text": "in God I trust, I am not afraid. What can mere men do to me?", "comment": "tn The rhetorical question assumes the answer, \u201cNothing!\u201d The imperfect is used in a modal sense here, indicating capability or potential.
tn The statement is similar to that of v. 4, except \u201cflesh\u201d is used there instead of \u201cman.\u201d"}, {"pk": 2839507, "translation": "NET", "book": 19, "chapter": 56, "verse": 12, "text": "I am obligated to fulfill the vows I made to you, O God; I will give you the thank-offerings you deserve,", "comment": "tn Heb \u201cI will repay thank-offerings to you.\u201d
tn Heb \u201cupon me, O God, [are] your vows.\u201d"}, {"pk": 2839508, "translation": "NET", "book": 19, "chapter": 56, "verse": 13, "text": "when you deliver my life from death. You keep my feet from stumbling, so that I might serve God as I enjoy life.", "comment": "tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist\u2019s behalf. In this case one may translate, \u201cfor you have delivered.\u201d Other options include taking the perfect as (3) generalizing (\u201cfor you deliver\u201d) or (4) rhetorical (\u201cfor you will\u201d).
tn Heb \u201care not my feet [kept] from stumbling?\u201d The rhetorical question expects the answer, \u201cOf course they are!\u201d The question has been translated as an affirmation for the sake of clarification of meaning.
tn Heb \u201cwalk before.\u201d For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
tn Heb \u201cin the light of life.\u201d The phrase is used here and in Job 33:30."}, {"pk": 2839509, "translation": "NET", "book": 19, "chapter": 57, "verse": 1, "text": "Have mercy on me, O God! Have mercy on me! For in you I have taken shelter. In the shadow of your wings I take shelter until trouble passes.", "comment": "tn The precise meaning of the Hebrew word \u05de\u05b4\u05db\u05b0\u05ea\u05bc\u05b8\u05dd (miktam), which also appears in the heading to Pss 16, 56, 58\u201360 is uncertain. HALOT 582-83 s.v. defines it as \u201cinscription.\u201d
sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).
tn Heb \u201cmy life has taken shelter.\u201d The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in \u201cthe cave.\u201d This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.
sn Psalm 57. The psalmist asks for God\u2019s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.
tn Heb \u201cdo not destroy.\u201d Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58\u201359, 75."}, {"pk": 2839510, "translation": "NET", "book": 19, "chapter": 57, "verse": 2, "text": "I cry out for help to the sovereign God, to the God who vindicates me.", "comment": "tn Heb \u201cto God Most High.\u201d The divine title \u201cMost High\u201d (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
tn Or \u201cavenges in favor of.\u201d"}, {"pk": 2839511, "translation": "NET", "book": 19, "chapter": 57, "verse": 3, "text": "May he send help from heaven and deliver me from my enemies who hurl insults! (Selah) May God send his loyal love and faithfulness!", "comment": "tn Heb \u201cmay he send from heaven and deliver me.\u201d The prefixed verbal forms are understood as jussives expressing the psalmist\u2019s prayer. The second verb, which has a vav (\u05d5) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, \u201che will send from heaven and deliver me\u201d (cf. NRSV).
tn Heb \u201che hurls insults, one who crushes me.\u201d The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb \u05d7\u05b8\u05e8\u05b7\u05e3 (kharaf), which could then be taken as a homonym of the more common root \u05d7\u05b8\u05e8\u05b7\u05e3 (\u201cinsult\u201d) meaning \u201cconfuse.\u201d In this case \u201cone who crushes me\u201d is the object of the verb. One might translate, \u201che [God] confuses my enemies.\u201d"}, {"pk": 2839512, "translation": "NET", "book": 19, "chapter": 57, "verse": 4, "text": "I am surrounded by lions; I lie down among those who want to devour me; men whose teeth are spears and arrows, whose tongues are a sharp sword.", "comment": "tn Heb \u201cmy life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.\u201d The syntax of the verse is difficult. Another option is to take \u201cmy life\u201d with the preceding verse. For this to make sense, one must add a verb, perhaps \u201cand may he deliver\u201d (cf. the LXX), before the phrase. One might then translate, \u201cMay God send his loyal love and faithfulness and deliver my life.\u201d If one does take \u201cmy life\u201d with v. 4, then the parallelism of v. 5 is altered and one might translate: \u201cin the midst of lions I lie down, [among] men who want to devour me, whose teeth\u2026.\u201d
tn The cohortative form \u05d0\u05b6\u05e9\u05c1\u05b0\u05db\u05bc\u05b0\u05d1\u05b8\u05d4 (\u2019eshk\u00ffvah, \u201cI lie down\u201d) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a \u201cpseudo-cohortative\u201d used here in a gnomic sense (IBHS 576-77 \u00a734.5.3b).
tn The Hebrew verb \u05dc\u05b8\u05d4\u05b7\u05d8 (lahat) is here understood as a hapax legomenon meaning \u201cdevour\u201d (see HALOT 521 s.v. II \u05dc\u05d4\u05d8), a homonym of the more common verb meaning \u201cto burn.\u201d A more traditional interpretation takes the verb from this latter root and translates, \u201cthose who are aflame\u201d (see BDB 529 s.v.; cf. NASB \u201cthose who breathe forth fire\u201d)."}, {"pk": 2839513, "translation": "NET", "book": 19, "chapter": 57, "verse": 5, "text": "Rise up above the sky, O God! May your splendor cover the whole earth!", "comment": "tn Or \u201cbe exalted.\u201d
tn Heb \u201cover all the earth [be] your splendor.\u201d Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)"}, {"pk": 2839514, "translation": "NET", "book": 19, "chapter": 57, "verse": 6, "text": "They have prepared a net to trap me; I am discouraged. They have dug a pit for me. They will fall into it! (Selah)", "comment": "tn Heb \u201cfor my feet.\u201d
tn Heb \u201cmy life bends low.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a).
tn Heb \u201cbefore me.\u201d
tn The perfect form is used rhetorically here to express the psalmist\u2019s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished."}, {"pk": 2839515, "translation": "NET", "book": 19, "chapter": 57, "verse": 7, "text": "I am determined, O God! I am determined! I will sing and praise you!", "comment": "tn Or perhaps \u201cconfident\u201d; Heb \u201cmy heart is steadfast.\u201d The \u201cheart\u201d is viewed here as the seat of the psalmist\u2019s volition and/or emotions."}, {"pk": 2839516, "translation": "NET", "book": 19, "chapter": 57, "verse": 8, "text": "Awake, my soul! Awake, O stringed instrument and harp! I will wake up at dawn!", "comment": "tn BDB 1007 s.v. \u05e9\u05c1\u05b7\u05d7\u05b7\u05e8 takes \u201cdawn\u201d as an adverbial accusative, though others understand it as a personified direct object. \u201cDawn\u201d is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation \u201cdawns,\u201d the psalmist will \u201cwake up\u201d in praise.
tn Heb \u201cglory,\u201d but that makes little sense in the context. Some view \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 (kavod, \u201cglory\u201d) here as a metonymy for man\u2019s inner being (see BDB 459 s.v. II \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 5), but it is preferable to emend the form to \u05db\u05bc\u05b0\u05d1\u05b5\u05d3\u05b4\u05d9 (k\u00ffvediy, \u201cmy liver\u201d). Like the heart, the liver is viewed as the seat of one\u2019s emotions. See also Pss 16:9; 30:12; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: \u201cher [Anat\u2019s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.\u201d"}, {"pk": 2839517, "translation": "NET", "book": 19, "chapter": 57, "verse": 9, "text": "I will give you thanks before the nations, O Master! I will sing praises to you before foreigners!", "comment": "tn Or \u201cthe peoples.\u201d"}, {"pk": 2839518, "translation": "NET", "book": 19, "chapter": 57, "verse": 10, "text": "For your loyal love extends beyond the sky, and your faithfulness reaches the clouds.", "comment": "tn Heb \u201cfor great upon the sky [or \u201cheavens\u201d] [is] your loyal love.\u201d"}, {"pk": 2839519, "translation": "NET", "book": 19, "chapter": 57, "verse": 11, "text": "Rise up above the sky, O God! May your splendor cover the whole earth!", "comment": "tn Or \u201cbe exalted.\u201d
tn Heb \u201cover all the earth [be] your splendor.\u201d Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)"}, {"pk": 2839520, "translation": "NET", "book": 19, "chapter": 58, "verse": 1, "text": "Do you rulers really pronounce just decisions? Do you judge people fairly?", "comment": "tn Heb \u201cReally [in] silence, what is right do you speak?\u201d The Hebrew noun \u05d0\u05b5\u05dc\u05b6\u05dd (\u2019elem, \u201csilence\u201d) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees\u2019 failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to \u05d0\u05b5\u05dc\u05b4\u05dd (\u2019elim), which in turn is understood as a defectively written form of \u05d0\u05b5\u05d9\u05dc\u05b4\u05d9\u05dd (\u2019elim, \u201crulers,\u201d a metaphorical use of \u05d0\u05b7\u05d9\u05b4\u05dc, \u2019ayil, \u201cram\u201d; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (davar, \u201cspeak\u201d) with \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq, \u201cwhat is right\u201d) as object means \u201cto speak the truth\u201d (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.
tn Heb \u201cdo not destroy.\u201d Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.
sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.
tn The precise meaning of the Hebrew word \u05de\u05b4\u05db\u05b0\u05ea\u05bc\u05b8\u05dd (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as \u201cinscription.\u201d
tn Heb \u201cthe sons of mankind.\u201d The translation assumes the phrase is the object of the verb \u201cto judge.\u201d Some take it as a vocative, \u201cDo you judge fairly, O sons of mankind?\u201d (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)"}, {"pk": 2839521, "translation": "NET", "book": 19, "chapter": 58, "verse": 2, "text": "No! You plan how to do what is unjust; you deal out violence in the earth.", "comment": "tn The particle \u05d0\u05b7\u05e3 (\u2019af, \u201cno\u201d) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers\u2019 claim alluded to in the rhetorical questions (see Ps 44:9).
tn Heb \u201cin the heart unjust deeds you do.\u201d The phrase \u201cin the heart\u201d (i.e., \u201cmind\u201d) seems to refer to their plans and motives. The Hebrew noun \u05e2\u05b7\u05d5\u05b0\u05dc\u05b8\u05d4 (\u2019avlah, \u201cinjustice\u201d) is collocated with \u05e4\u05bc\u05b8\u05e2\u05b7\u05dc (pa\u2019al, \u201cdo\u201d) here and in Job 36:23 and Ps 119:3. Some emend the plural form \u05e2\u05d5\u05b9\u05dc\u05b9\u05ea (\u2019olot, \u201cunjust deeds\u201d; see Ps 64:6) to the singular \u05e2\u05b8\u05d5\u05b6\u05dc (\u2019avel, \u201cinjustice\u201d; see Job 34:32), taking the final tav (\u05ea) as dittographic (note that the following verbal form begins with tav). Some then understand \u05e2\u05b8\u05d5\u05b6\u05dc (\u2019avel, \u201cinjustice\u201d) as a genitive modifying \u201cheart\u201d and translate, \u201cwith a heart of injustice you act.\u201d
tn Heb \u201cin the earth the violence of your hands you weigh out.\u201d The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6)."}, {"pk": 2839522, "translation": "NET", "book": 19, "chapter": 58, "verse": 3, "text": "The wicked turn aside from birth; liars go astray as soon as they are born.", "comment": "tn Heb \u201cfrom the womb.\u201d
tn Heb \u201cspeakers of a lie go astray from the womb.\u201d"}, {"pk": 2839523, "translation": "NET", "book": 19, "chapter": 58, "verse": 4, "text": "Their venom is like that of a snake, like a deaf serpent that does not hear,", "comment": "tn Or perhaps \u201ccobra\u201d (cf. NASB, NIV). Other suggested species of snakes are \u201casp\u201d (NEB) and \u201cadder\u201d (NRSV).
tn Heb \u201c[there is] venom to them according to the likeness of venom of a snake.\u201d
tn Heb \u201c[that] stops up its ear.\u201d The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with \u201ci\u201d theme vowel (see GKC 168 \u00a763.n)."}, {"pk": 2839524, "translation": "NET", "book": 19, "chapter": 58, "verse": 5, "text": "that does not respond to the magicians, or to a skilled snake-charmer.", "comment": "tn Heb \u201cdoes not listen to the voice of.\u201d"}, {"pk": 2839525, "translation": "NET", "book": 19, "chapter": 58, "verse": 6, "text": "O God, break the teeth in their mouths! Smash the jawbones of the lions, O LORD!"}, {"pk": 2839526, "translation": "NET", "book": 19, "chapter": 58, "verse": 7, "text": "Let them disappear like water that flows away! Let them wither like grass!", "comment": "tn Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist\u2019s wish. Another option is to take the form as an imperfect (indicative) and translate, \u201cthey will scatter\u201d (see v. 9). The verb \u05de\u05b8\u05d0\u05b7\u05e1 (ma\u2019as; which is a homonym of the more common \u05de\u05b8\u05d0\u05b7\u05e1, \u201cto refuse, reject\u201d) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.
tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, \u201che treads his arrows (following the Qere; Kethib has \u201chis arrow\u201d), like they are cut off/dry up.\u201d It is not clear if the verbal root is \u05de\u05b8\u05dc\u05b7\u05dc (malal, \u201ccircumcise\u201d; BDB 576 s.v. IV \u05de\u05b8\u05dc\u05b7\u05dc) or the homonymic \u05de\u05b8\u05dc\u05b7\u05dc (\u201cwither\u201d; HALOT 593-94 s.v. I \u05de\u05dc\u05dc). Since the verb \u05de\u05b8\u05dc\u05b7\u05dc (\u201cto wither\u201d) is used of vegetation, it is possible that the noun \u05d7\u05b8\u05e6\u05b4\u05d9\u05e8 (khatsir, \u201cgrass,\u201d which is visually similar to \u05d7\u05b4\u05e6\u05bc\u05b8\u05d9\u05d5, khitsayv, \u201chis arrows\u201d) originally appeared in the text. The translation above assumes that the text originally was \u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05d7\u05b8\u05e6\u05b4\u05d9\u05e8 \u05d9\u05b4\u05ea\u05b0\u05de\u05b9\u05dc\u05b8\u05dc\u05d5\u05bc(k\u00ffmo khatsir yitmolalu, \u201clike grass let them wither\u201d). If original, it could have been accidentally corrupted to \u05d7\u05b4\u05e6\u05bc\u05b8\u05d9\u05e8 \u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05d9\u05b4\u05ea\u05b0\u05de\u05b9\u05dc\u05b8\u05dc\u05d5\u05bc (\u201chis arrow(s) like they dry up\u201d) with \u05d3\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (darakh, \u201cto tread\u201d) being added later in an effort to make sense of \u201chis arrow(s).\u201d
tn Heb \u201clike water, they go about for themselves.\u201d The translation assumes that the phrase \u201cthey go about for themselves\u201d is an implied relative clause modifying \u201cwater.\u201d Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, \u201clet them wander about.\u201d"}, {"pk": 2839527, "translation": "NET", "book": 19, "chapter": 58, "verse": 8, "text": "Let them be like a snail that melts away as it moves along! Let them be like stillborn babies that never see the sun!", "comment": "tn There is no \u201cto be\u201d verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6\u20137.
tn This rare word also appears in Job 3:16 and Eccles 6:3.
tn The words \u201clet them be like\u201d are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and \u201clike\u201d is understood by ellipsis (see the previous line).
tn Heb \u201clike a melting snail [that] moves along.\u201d A. Cohen (Psalms [SoBB], 184) explains that the text here alludes \u201cto the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.\u201d"}, {"pk": 2839528, "translation": "NET", "book": 19, "chapter": 58, "verse": 9, "text": "Before the kindling is even placed under your pots, he will sweep it away along with both the raw and cooked meat.", "comment": "tn Heb \u201cbefore your pots perceive thorns.\u201d
tn Heb \u201clike living, like burning anger he will sweep it away.\u201d The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) \u05d7\u05b7\u05d9 (khay, \u201cliving\u201d) refers here to raw meat (as in 1 Sam 2:15, where it modifies \u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8, basar, \u201cflesh\u201d) and that \u05d7\u05b8\u05e8\u05d5\u05bc\u05df (kharun; which always refers to God\u2019s \u201cburning anger\u201d elsewhere) here refers to food that is cooked. The pronominal suffix on the verb \u201csweep away\u201d apparently refers back to the \u201cthorns\u201d of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
tn Apparently God (v. 6) is the subject of the verb here."}, {"pk": 2839529, "translation": "NET", "book": 19, "chapter": 58, "verse": 10, "text": "The godly will rejoice when they see vengeance carried out; they will bathe their feet in the blood of the wicked.", "comment": "tn The singular is representative here, as is the singular from \u201cwicked\u201d in the next line."}, {"pk": 2839530, "translation": "NET", "book": 19, "chapter": 58, "verse": 11, "text": "Then observers will say, \u201cYes indeed, the godly are rewarded! Yes indeed, there is a God who judges in the earth!\u201d", "comment": "tn Heb \u201cman.\u201d The singular is representative here.
tn The plural participle is unusual here if the preceding \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 \u00a7132.h). It is possible that the final mem (\u05dd) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, \u201cYes indeed, there are gods who judge in the earth.\u201d In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
tn Following the imperfects of v. 10, the prefixed verbal form with vav (\u05d5) conjunctive probably indicates a result or consequence of what precedes.
tn Heb \u201csurely [there] is fruit for the godly.\u201d"}, {"pk": 2839531, "translation": "NET", "book": 19, "chapter": 59, "verse": 1, "text": "Deliver me from my enemies, my God! Protect me from those who attack me!", "comment": "sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.
tn Heb \u201cfrom those who raise themselves up [against] me.\u201d
tn Or \u201cmake me secure\u201d; Heb \u201cset me on high.\u201d
tn Heb \u201cwhen Saul sent and they watched his house in order to kill him.\u201dsn According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David\u2019s house and kill him in the morning (see 1 Sam 19:11). However, the psalm itself mentions foreign enemies (vv. 5, 8). Perhaps these references reflect a later adaptation of an original Davidic psalm.
tn The precise meaning of the Hebrew word \u05de\u05b4\u05db\u05b0\u05ea\u05bc\u05b8\u05dd (miktam), which also appears in the heading to Pss 16, 56\u201358, 60 is uncertain. HALOT 582-83 s.v. defines it as \u201cinscription.\u201d
tn Heb \u201cdo not destroy.\u201d Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57\u201358, 75."}, {"pk": 2839532, "translation": "NET", "book": 19, "chapter": 59, "verse": 2, "text": "Deliver me from evildoers! Rescue me from violent men!", "comment": "tn Heb \u201cfrom men of bloodshed.\u201d
tn Heb \u201cfrom the workers of wickedness.\u201d"}, {"pk": 2839533, "translation": "NET", "book": 19, "chapter": 59, "verse": 3, "text": "For look, they wait to ambush me; powerful men stalk me, but not because I have rebelled or sinned, O LORD.", "comment": "tn Heb \u201cmy life.\u201d
tn The Hebrew verb is from the root \u05d2\u05bc\u05d5\u05bc\u05e8 (gur), which means \u201cto challenge, attack\u201d in Isa 54:15 and \u201cto stalk\u201d (with hostile intent) in Ps 56:8.
sn The point is that the psalmist\u2019s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the Lord."}, {"pk": 2839534, "translation": "NET", "book": 19, "chapter": 59, "verse": 4, "text": "Though I have done nothing wrong, they are anxious to attack. Spring into action and help me! Take notice of me!", "comment": "tn Heb \u201cwithout sin.\u201d
tn Heb \u201cthey run and they are determined.\u201d
tn Heb \u201carise to meet me and see.\u201d The Hebrew verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201cto meet; to encounter\u201d) here carries the nuance of \u201cto help.\u201d"}, {"pk": 2839535, "translation": "NET", "book": 19, "chapter": 59, "verse": 5, "text": "You, O LORD God, the invincible warrior, the God of Israel, rouse yourself and punish all the nations! Have no mercy on any treacherous evildoers! (Selah)", "comment": "tn Heb \u201cwake up to punish\u201d (see Pss 35:23; 44:23).
tn Heb \u201cLord, God, Hosts.\u201d One expects the construct form \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 (\u2019elohey) before \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot, \u201chosts\u201d). See Ps 89:9, but \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (y\u00ffhvah \u2019elohim) precedes \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot) in Pss 80:4, 19; 84:8 as well."}, {"pk": 2839536, "translation": "NET", "book": 19, "chapter": 59, "verse": 6, "text": "They return in the evening; they growl like a dog and prowl around outside the city.", "comment": "tn Or \u201chowl\u201d; or \u201cbark.\u201d
tn Heb \u201cgo around.\u201d"}, {"pk": 2839537, "translation": "NET", "book": 19, "chapter": 59, "verse": 7, "text": "Look, they hurl insults at me and openly threaten to kill me, for they say, \u201cWho hears?\u201d", "comment": "tn The words \u201cfor they say\u201d are supplied in the translation for clarification. The following question (\u201cWho hears?\u201d) is spoken by the psalmist\u2019s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.
tn Heb \u201clook, they gush forth with their mouth, swords [are] in their lips.\u201d"}, {"pk": 2839538, "translation": "NET", "book": 19, "chapter": 59, "verse": 8, "text": "But you, O LORD, laugh in disgust at them; you taunt all the nations.", "comment": "tn Or \u201cscoff at\u201d; or \u201cderide\u201d; or \u201cmock\u201d (see Ps 2:4).
sn Laugh in disgust. See Pss 2:4; 37:13."}, {"pk": 2839539, "translation": "NET", "book": 19, "chapter": 59, "verse": 9, "text": "You are my source of strength! I will wait for you! For God is my refuge.", "comment": "tn Or \u201cmy elevated place\u201d (see Ps 18:2).
tc Heb \u201chis strength, for you I will watch.\u201d \u201cHis strength\u201d should be emended to \u201cmy strength\u201d (see v. 17). Some also emend \u05d0\u05b6\u05e9\u05c1\u05b0\u05de\u05b9\u05e8\u05b8\u05d4 (\u2019eshmorah, \u201cI will watch\u201d) to \u05d0\u05b1\u05d6\u05b7\u05de\u05bc\u05b5\u05e8\u05b8\u05d4 (\u2019ezammerah, \u201cI will sing praises [to you]\u201d) See v. 17."}, {"pk": 2839540, "translation": "NET", "book": 19, "chapter": 59, "verse": 10, "text": "The God who loves me will help me; God will enable me to triumph over my enemies.", "comment": "tn Heb \u201cwill cause me to look upon.\u201d
tn Heb \u201cthe God of my [Qere (marginal reading); the Kethib (consonantal text) has \u201chis\u201d] loyal love will meet me.\u201d
tn Heb \u201cthose who watch me [with evil intent].\u201d See also Pss 5:8; 27:11; 54:5; 56:2."}, {"pk": 2839541, "translation": "NET", "book": 19, "chapter": 59, "verse": 11, "text": "Do not strike them dead suddenly, because then my people might forget the lesson. Use your power to make them homeless vagabonds and then bring them down, O Lord who shields us!", "comment": "tn Heb \u201cmake them roam around by your strength and bring them down, O our shield, the Lord.\u201d
tn Heb \u201cdo not kill them, lest my people forget.\u201dsn My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God\u2019s judgment to be prolonged so that it might be a continual reminder of divine justice."}, {"pk": 2839542, "translation": "NET", "book": 19, "chapter": 59, "verse": 12, "text": "They speak sinful words. So let them be trapped by their own pride and by the curses and lies they speak!", "comment": "tn Heb \u201cthe sin of their mouth [is] the word of their lips.\u201d"}, {"pk": 2839543, "translation": "NET", "book": 19, "chapter": 59, "verse": 13, "text": "Angrily wipe them out! Wipe them out so they vanish! Let them know that God rules in Jacob and to the ends of the earth! (Selah)"}, {"pk": 2839544, "translation": "NET", "book": 19, "chapter": 59, "verse": 14, "text": "They return in the evening; they growl like a dog and prowl around outside the city.", "comment": "tn Heb \u201cgo around.\u201d
tn Or \u201chowl\u201d; or \u201cbark.\u201d"}, {"pk": 2839545, "translation": "NET", "book": 19, "chapter": 59, "verse": 15, "text": "They wander around looking for something to eat; they refuse to sleep until they are full.", "comment": "tn Heb \u201cif they are not full, they stay through the night.\u201d"}, {"pk": 2839546, "translation": "NET", "book": 19, "chapter": 59, "verse": 16, "text": "As for me, I will sing about your strength; I will praise your loyal love in the morning. For you are my refuge and my place of shelter when I face trouble.", "comment": "tn Heb \u201cand my shelter in the day of my distress.\u201d
tn Or \u201cmy elevated place\u201d (see Ps 18:2)."}, {"pk": 2839547, "translation": "NET", "book": 19, "chapter": 59, "verse": 17, "text": "You are my source of strength! I will sing praises to you! For God is my refuge, the God who loves me.", "comment": "tn Heb \u201cthe God of my loyal love.\u201d
tn Heb \u201cmy strength, to you I will sing praises.\u201d
tn Or \u201cmy elevated place\u201d (see Ps 18:2)."}, {"pk": 2839548, "translation": "NET", "book": 19, "chapter": 60, "verse": 1, "text": "O God, you have rejected us. You suddenly turned on us in your anger. Please restore us!", "comment": "sn You have rejected us. See Pss 43:2; 44:9, 23.
sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
tn Heb \u201c12,000 of Edom.\u201d Perhaps one should read \u05d0\u05b2\u05e8\u05b7\u05dd (\u2019aram, \u201cAram\u201d) here rather than \u05d0\u05b1\u05d3\u05d5\u05b9\u05dd (\u2019edom, \u201cEdom\u201d).
tn In Josh 8:21 and Judg 20:48 the two verbs \u201cturn back\u201d and \u201cstrike down\u201d are also juxtaposed. There they refer to a military counter-attack.
tn Heb \u201cto teach.\u201d
sn Psalm 60. The psalmist grieves over Israel\u2019s humiliation, but in response to God\u2019s assuring word, he asks for divine help in battle and expresses his confidence in victory.
tn The precise meaning of the Hebrew word \u05de\u05b4\u05db\u05b0\u05ea\u05bc\u05b8\u05dd (miktam), which also appears in the heading to Pss 16, 56\u201359, is uncertain. HALOT 582-83 s.v. defines it as \u201cinscription.\u201d
tn The Hebrew expression means \u201clily of the testimony.\u201d It may refer to a particular music style or to a tune title.
tn The imperfect verbal form here expresses the psalmist\u2019s wish or prayer.
tn Heb \u201cyou broke out upon us, you were angry.\u201d"}, {"pk": 2839549, "translation": "NET", "book": 19, "chapter": 60, "verse": 2, "text": "You made the earth quake; you split it open. Repair its breaches, for it is ready to fall.", "comment": "tn The verb \u05e4\u05bc\u05b8\u05e6\u05b7\u05dd (patsam, \u201csplit open\u201d) occurs only here in the OT. An Arabic cognate means \u201ccrack,\u201d and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning \u201cbreak open, frame.\u201d See BDB 822 s.v. and Jastrow 1205 s.v. \u05e4\u05bc\u05b0\u05e6\u05b7\u05dd.sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation\u2019s defeat.
sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse."}, {"pk": 2839550, "translation": "NET", "book": 19, "chapter": 60, "verse": 3, "text": "You have made your people experience hard times; you have made us drink intoxicating wine.", "comment": "tn Heb \u201cyou have caused your people to see [what is] hard.\u201d
tn Heb \u201cwine of staggering,\u201d that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17\u201323."}, {"pk": 2839551, "translation": "NET", "book": 19, "chapter": 60, "verse": 4, "text": "You have given your loyal followers a rallying flag, so that they might seek safety from the bow. (Selah)", "comment": "tn Heb \u201cthose who fear you.\u201d
tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root \u05e0\u05d5\u05bc\u05e1 (nus, \u201cflee\u201d) used here in the Hitpolel in the sense of \u201cfind safety for oneself\u201d (HALOT 681 s.v. \u05e0\u05d5\u05e1) or \u201ctake flight for oneself\u201d (BDB 630-31 s.v. \u05e0\u05d5\u05bc\u05e1). Another option is to take the verb as a denominative from \u05e0\u05b5\u05e1 (nes, \u201cflag\u201d) and translate \u201cthat it may be displayed\u201d (BDB 651 s.v. II \u05e0\u05e1\u05e1) or \u201cthat they may assemble under the banner\u201d (HALOT 704 s.v. II \u05e0\u05e1\u05e1). Here \u05e7\u05b9\u05e9\u05c1\u05b6\u05d8 (qoshet) is taken as an Aramaized form of \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea (qeshet, \u201cbow\u201d; BDB 905-6 s.v. \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea), though some understand the homonymic \u05e7\u05b9\u05e9\u05c1\u05b0\u05d8\u05b0 (qosht, \u201ctruth\u201d) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, \u201cso that they might assemble under the banner for the sake of truth.\u201d"}, {"pk": 2839552, "translation": "NET", "book": 19, "chapter": 60, "verse": 5, "text": "Deliver by your power and answer me, so that the ones you love may be safe.", "comment": "tn Heb \u201cright hand.\u201d
tn The Qere (marginal reading) has \u201cme,\u201d while the Kethib (consonantal text) has \u201cus.\u201d
tn Or \u201cmay be rescued.\u201d The lines are actually reversed in the Hebrew text, \u201cSo that the ones you love may be rescued, deliver by your power and answer me.\u201d"}, {"pk": 2839553, "translation": "NET", "book": 19, "chapter": 60, "verse": 6, "text": "God has spoken in his sanctuary: \u201cI will triumph! I will parcel out Shechem; the Valley of Succoth I will measure off.", "comment": "sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
tn Heb \u201cin his holy place.\u201d"}, {"pk": 2839554, "translation": "NET", "book": 19, "chapter": 60, "verse": 7, "text": "Gilead belongs to me, as does Manasseh! Ephraim is my helmet, Judah my royal scepter.", "comment": "sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
tn Heb \u201cthe protection of my head.\u201dsn Ephraim, named after one of Joseph\u2019s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe."}, {"pk": 2839555, "translation": "NET", "book": 19, "chapter": 60, "verse": 8, "text": "Moab is my washbasin. I will make Edom serve me. I will shout in triumph over Philistia.\u201d", "comment": "tc Heb \u201cover me, O Philistia, shout in triumph.\u201d The translation follows the text of Ps 108:9. When the initial \u05e2\u05b2\u05dc\u05b5\u05d9\u05d5\u05b9 (\u2019aleyo, \u201cover\u201d) was misread as \u05e2\u05b8\u05dc\u05b7\u05d9 (\u2019alay, \u201cover me\u201d), the first person verb form was probably altered to an imperative to provide better sense to the line.
sn The metaphor of the washbasin, used to rinse one\u2019s hands and feet, suggests that Moab, in contrast to Israel\u2019s elevated position (vv. 6\u20137), would be reduced to the status of a servant.
tn Heb \u201cover Edom I will throw my sandal.\u201d The point of the metaphor is not entirely clear. Some interpret this as idiomatic for \u201ctaking possession of,\u201d i.e., \u201cI will take possession of Edom.\u201d Others translate \u05e2\u05b7\u05dc (\u2019al) as \u201cto\u201d and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off."}, {"pk": 2839556, "translation": "NET", "book": 19, "chapter": 60, "verse": 9, "text": "Who will lead me into the fortified city? Who will bring me to Edom?", "comment": "sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1)."}, {"pk": 2839557, "translation": "NET", "book": 19, "chapter": 60, "verse": 10, "text": "Have you not rejected us, O God? O God, you do not go into battle with our armies."}, {"pk": 2839558, "translation": "NET", "book": 19, "chapter": 60, "verse": 11, "text": "Give us help against the enemy, for any help men might offer is futile.", "comment": "tn Heb \u201cand futile [is] the deliverance of man.\u201d"}, {"pk": 2839559, "translation": "NET", "book": 19, "chapter": 60, "verse": 12, "text": "By God\u2019s power we will conquer; he will trample down our enemies.", "comment": "sn Trample down. On this expression see Ps 44:5.
tn Heb \u201cin God we will accomplish strength.\u201d The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15\u201316)."}, {"pk": 2839560, "translation": "NET", "book": 19, "chapter": 61, "verse": 1, "text": "O God, hear my cry for help! Pay attention to my prayer!", "comment": "sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him."}, {"pk": 2839561, "translation": "NET", "book": 19, "chapter": 61, "verse": 2, "text": "From the most remote place on earth I call out to you in my despair. Lead me up to an inaccessible rocky summit!", "comment": "tn Heb \u201cwhile my heart faints.\u201d
tn Heb \u201con to a rocky summit [that] is higher than I.\u201d
tn Heb \u201cfrom the end of the earth.\u201d This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God\u2019s presence, as if he were in a distant land).
tn The imperfect verbal form here expresses the psalmist\u2019s wish or prayer."}, {"pk": 2839562, "translation": "NET", "book": 19, "chapter": 61, "verse": 3, "text": "Indeed, you are my shelter, a strong tower that protects me from the enemy.", "comment": "tn Heb \u201ca strong tower from the face of an enemy.\u201d
tn Or \u201cfor.\u201d
tn Or \u201chave been.\u201d"}, {"pk": 2839563, "translation": "NET", "book": 19, "chapter": 61, "verse": 4, "text": "I will be a permanent guest in your home; I will find shelter in the protection of your wings. (Selah)", "comment": "sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.
tn Heb \u201cI will live as a resident alien in your tent permanently.\u201d The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, \u201cplease let me live\u201d (cf. NASB, NRSV)."}, {"pk": 2839564, "translation": "NET", "book": 19, "chapter": 61, "verse": 5, "text": "For you, O God, hear my vows; you grant me the reward that belongs to your loyal followers.", "comment": "tn Heb \u201cyou grant the inheritance of those who fear your name.\u201d \u201cInheritance\u201d is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God\u2019s loyal followers. To \u201cfear\u201d God\u2019s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God\u2019s commands (see Ps 86:11)."}, {"pk": 2839565, "translation": "NET", "book": 19, "chapter": 61, "verse": 6, "text": "Give the king long life! Make his lifetime span several generations!", "comment": "tn Heb \u201cdays upon days of the king add, his years like generation and generation.\u201dsn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king."}, {"pk": 2839566, "translation": "NET", "book": 19, "chapter": 61, "verse": 7, "text": "May he reign forever before God! Decree that your loyal love and faithfulness should protect him.", "comment": "tn Heb \u201csit [enthroned].\u201d The prefixed verbal form is understood as a jussive here, expressing the psalmist\u2019s prayer.
tn Heb \u201cloyal love and faithfulness appoint, let them protect him.\u201d"}, {"pk": 2839567, "translation": "NET", "book": 19, "chapter": 61, "verse": 8, "text": "Then I will sing praises to your name continually, as I fulfill my vows day after day.", "comment": "tn Or \u201cforever.\u201d
tn Or perhaps, \u201cand thereby fulfill.\u201d The preposition with the infinitive construct here indicates an accompanying circumstance."}, {"pk": 2839568, "translation": "NET", "book": 19, "chapter": 62, "verse": 1, "text": "For God alone I patiently wait; he is the one who delivers me.", "comment": "sn Psalm 62. The psalmist expresses his unwavering confidence in God\u2019s justice and in his ability to protect his people.
tn Heb \u201conly for God [is] there silence [to] my soul.\u201d
tn Heb \u201cfrom him [is] my deliverance.\u201d"}, {"pk": 2839569, "translation": "NET", "book": 19, "chapter": 62, "verse": 2, "text": "He alone is my protector and deliverer. He is my refuge; I will not be upended.", "comment": "tn Heb \u201cmy high rocky summit.\u201d
tn The Hebrew text adds \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4 (rabbah, \u201cgreatly\u201d) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, \u201cI will not be greatly upended\u201d meaning \u201cI will not be annihilated.\u201d
tn Or \u201cmy elevated place\u201d (see Ps 18:2)."}, {"pk": 2839570, "translation": "NET", "book": 19, "chapter": 62, "verse": 3, "text": "How long will you threaten a man? All of you are murderers, as dangerous as a leaning wall or an unstable fence.", "comment": "tn Heb \u201clike a bent wall and a broken fence.\u201d The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. \u05e8\u05b8\u05e6\u05b7\u05d7.
tn The verb form is plural; the psalmist addresses his enemies. The verb \u05d4\u05d5\u05bc\u05ea occurs only here in the OT. An Arabic cognate means \u201cshout at.\u201d"}, {"pk": 2839571, "translation": "NET", "book": 19, "chapter": 62, "verse": 4, "text": "They spend all their time planning how to bring him down. They love to use deceit; they pronounce blessings with their mouths, but inwardly they utter curses. (Selah)", "comment": "tn That is, the generic \u201cman\u201d referred to in the previous verse.
tn That is, the psalmist\u2019s enemies addressed in the previous verse.
sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.
tn Heb \u201cthey delight [in] a lie.\u201d
tn Heb \u201conly from his lofty place [or perhaps, \u201cdignity\u201d] they plan to drive [him] away.\u201d"}, {"pk": 2839572, "translation": "NET", "book": 19, "chapter": 62, "verse": 5, "text": "Patiently wait for God alone, my soul! For he is the one who gives me confidence.", "comment": "tn Heb \u201cfor from him [is] my hope.\u201d
tn Heb \u201conly for God be silent, my soul.\u201d The wording is similar to that of v. 1a. Here an imperatival form, \u05d3\u05bc\u05d5\u05b9\u05de\u05bc\u05b4\u05d9 (dommiy, \u201cbe silent\u201d), appears instead of the noun \u05d3\u05bc\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 (dumiyyah, \u201csilence\u201d). The psalmist is encouraging himself to maintain his trust in God."}, {"pk": 2839573, "translation": "NET", "book": 19, "chapter": 62, "verse": 6, "text": "He alone is my protector and deliverer. He is my refuge; I will not be upended.", "comment": "tn Or \u201cmy elevated place\u201d (see Ps 18:2).
tn Heb \u201cmy high rocky summit.\u201d
sn The wording is identical to that of v. 2, except that \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4 (rabbah, \u201cgreatly\u201d) does not appear in v. 6."}, {"pk": 2839574, "translation": "NET", "book": 19, "chapter": 62, "verse": 7, "text": "God delivers me and exalts me; God is my strong protector and my shelter.", "comment": "tn Heb \u201cupon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.\u201d"}, {"pk": 2839575, "translation": "NET", "book": 19, "chapter": 62, "verse": 8, "text": "Trust in him at all times, you people! Pour out your hearts before him! God is our shelter! (Selah)", "comment": "tn To \u201cpour out one\u2019s heart\u201d means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19)."}, {"pk": 2839576, "translation": "NET", "book": 19, "chapter": 62, "verse": 9, "text": "Men are nothing but a mere breath; human beings are unreliable. When they are weighed in the scales, all of them together are lighter than air.", "comment": "tn Heb \u201conly a breath [are] the sons of mankind, a lie [are] the sons of man.\u201d The phrases \u201csons of mankind\u201d and \u201csons of man\u201d also appear together in Ps 49:2. Because of the parallel line there, where \u201crich and poor\u201d are mentioned, a number of interpreters and translators treat these expressions as polar opposites, \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd (b\u00ffney \u2019adam) referring to the lower classes and \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b4\u05d9\u05e9\u05c1 (b\u00ffney \u2019ish) to higher classes. But usage does not support such a view. The rare phrase \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b4\u05d9\u05e9\u05c1 (\u201csons of man\u201d) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.
tn The noun \u05d4\u05b6\u05d1\u05b6\u05dc (hevel), translated \u201ca breath\u201d earlier in the verse, appears again here."}, {"pk": 2839577, "translation": "NET", "book": 19, "chapter": 62, "verse": 10, "text": "Do not trust in what you can gain by oppression! Do not put false confidence in what you can gain by robbery! If wealth increases, do not become attached to it!", "comment": "tn Heb \u201cand in robbery do not place vain hope.\u201d Here \u201crobbery\u201d stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
tn Heb \u201cdo not trust in oppression.\u201d Here \u201coppression\u201d stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
tn Heb \u201c[as for] wealth, when it bears fruit, do not set [your] heart [on it].\u201d"}, {"pk": 2839578, "translation": "NET", "book": 19, "chapter": 62, "verse": 11, "text": "God has declared one principle; two principles I have heard: God is strong,", "comment": "tn Heb \u201cone God spoke, two which I heard.\u201d This is a numerical saying utilizing the \u201cx\u201d followed by \u201cx + 1\u201d pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case \u201ctwo\u201d) follows. Another option is to translate, \u201cGod has spoken once, twice [he has spoken] that which I have heard.\u201d The terms \u05d0\u05b7\u05d7\u05b7\u05ea (\u2019akhat, \u201cone; once\u201d) and \u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05d9\u05b4\u05dd (sh\u00fftayim, \u201ctwo; twice\u201d) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than \u201conce or twice\u201d) and in Job 33:14 (where they refer to God speaking \u201cone way\u201d and then in \u201canother manner\u201d).
tn Heb \u201cthat strength [belongs] to God.\u201d"}, {"pk": 2839579, "translation": "NET", "book": 19, "chapter": 62, "verse": 12, "text": "and you, O Lord, demonstrate loyal love. For you repay men for what they do.", "comment": "tn Heb \u201cand to you, O Master, [is] loyal love.\u201d
tn Heb \u201cfor you pay back to a man according to his deed.\u201d Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, \u201cGod has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.\u201dsn You repay men for what they do. The psalmist views God\u2019s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people."}, {"pk": 2839580, "translation": "NET", "book": 19, "chapter": 63, "verse": 1, "text": "O God, you are my God! I long for you! My soul thirsts for you, my flesh yearns for you, in a dry and parched land where there is no water.", "comment": "tn Heb \u201cfaint\u201d or \u201cweary.\u201d This may picture the land as \u201cfaint\u201d or \u201cweary,\u201d or it may allude to the effect this dry desert has on those who are forced to live in it.
sn Psalm 63. The psalmist expresses his intense desire to be in God\u2019s presence and confidently affirms that God will judge his enemies.
sn According to the psalm superscription David wrote the psalm while in the \u201cwilderness of Judah.\u201d Perhaps this refers to the period described in 1 Sam 23\u201324 or to the incident mentioned in 2 Sam 15:23.
tn Or \u201cI will seek you.\u201d
tn Or \u201cI thirst.\u201d"}, {"pk": 2839581, "translation": "NET", "book": 19, "chapter": 63, "verse": 2, "text": "Yes, in the sanctuary I have seen you, and witnessed your power and splendor.", "comment": "tn Heb \u201cseeing.\u201d The preposition with the infinitive construct here indicates an accompanying circumstance.
tn The Hebrew particle \u05db\u05bc\u05b5\u05df (ken) is used here to stress the following affirmation (see Josh 2:4).
tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist\u2019s certitude that he will again stand in God\u2019s presence in the sanctuary. In this case one can translate, \u201cI will see you.\u201d"}, {"pk": 2839582, "translation": "NET", "book": 19, "chapter": 63, "verse": 3, "text": "Because experiencing your loyal love is better than life itself, my lips will praise you.", "comment": "tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) as asseverative/emphasizing, \u201cIndeed, your loyal love is better\u201d (cf. NEB, which leaves the particle untranslated).
tn The word \u201cexperiencing\u201d is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced."}, {"pk": 2839583, "translation": "NET", "book": 19, "chapter": 63, "verse": 4, "text": "For this reason I will praise you while I live; in your name I will lift up my hands.", "comment": "tn Or perhaps \u201cthen.\u201d
sn I will lift up my hands. Lifting up one\u2019s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48)."}, {"pk": 2839584, "translation": "NET", "book": 19, "chapter": 63, "verse": 5, "text": "As if with choice meat you satisfy my soul. My mouth joyfully praises you,", "comment": "tn Or \u201cme.\u201d
tn Heb \u201clike fat and fatness.\u201d
tn Heb \u201cand [with] lips of joy my mouth praises.\u201d"}, {"pk": 2839585, "translation": "NET", "book": 19, "chapter": 63, "verse": 6, "text": "whenever I remember you on my bed, and think about you during the nighttime hours.", "comment": "tn The Hebrew term \u05d0\u05b4\u05dd (\u2019im) is used here in the sense of \u201cwhen; whenever,\u201d as in Ps 78:34."}, {"pk": 2839586, "translation": "NET", "book": 19, "chapter": 63, "verse": 7, "text": "For you are my deliverer; under your wings I rejoice.", "comment": "tn Heb \u201cin the shadow of your wings.\u201d
tn Or \u201c[source of] help.\u201d"}, {"pk": 2839587, "translation": "NET", "book": 19, "chapter": 63, "verse": 8, "text": "My soul pursues you; your right hand upholds me.", "comment": "tn Or \u201cI.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a).
tn Heb \u201cclings after.\u201d The expression means \u201cto pursue with determination\u201d (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16)."}, {"pk": 2839588, "translation": "NET", "book": 19, "chapter": 63, "verse": 9, "text": "Enemies seek to destroy my life, but they will descend into the depths of the earth.", "comment": "tn Heb \u201cbut they for destruction seek my life.\u201d The pronoun \u201cthey\u201d must refer here to the psalmist\u2019s enemies, referred to at this point for the first time in the psalm.
sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167."}, {"pk": 2839589, "translation": "NET", "book": 19, "chapter": 63, "verse": 10, "text": "Each one will be handed over to the sword; their corpses will be eaten by jackals.", "comment": "tn Heb \u201cthey will be [the] portion of jackals\u201d; traditionally, \u201cof foxes.\u201d
tn Heb \u201cthey will deliver him over to the sword.\u201d The third masculine plural subject must be indefinite (see GKC 460 \u00a7144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation)."}, {"pk": 2839590, "translation": "NET", "book": 19, "chapter": 63, "verse": 11, "text": "But the king will rejoice in God; everyone who takes oaths in his name will boast, for the mouths of those who speak lies will be shut up.", "comment": "sn The psalmist probably refers to himself in the third person here.
tn Heb \u201cwho swears [an oath] by him.\u201d
tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God \u201cstopping\u201d or \u201cdamming up\u201d the great deep as he brought the flood to an end."}, {"pk": 2839591, "translation": "NET", "book": 19, "chapter": 64, "verse": 1, "text": "Listen to me, O God, as I offer my lament! Protect my life from the enemy\u2019s terrifying attacks.", "comment": "tn The imperfect verbal form is used here to express the psalmist\u2019s request.
sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
tn Heb \u201cmy voice.\u201d
tn Heb \u201cfrom the terror of [the] enemy.\u201d \u201cTerror\u201d is used here metonymically for the enemy\u2019s attacks that produce fear because they threaten the psalmist\u2019s life."}, {"pk": 2839592, "translation": "NET", "book": 19, "chapter": 64, "verse": 2, "text": "Hide me from the plots of evil men, from the crowd of evildoers.", "comment": "tn Heb \u201cworkers of wickedness.\u201d"}, {"pk": 2839593, "translation": "NET", "book": 19, "chapter": 64, "verse": 3, "text": "They sharpen their tongues like a sword; they aim their arrow, a slanderous charge,", "comment": "tn Heb \u201cwho.\u201d A new sentence was started here in the translation for stylistic reasons.
tn Heb \u201ca bitter word.\u201d"}, {"pk": 2839594, "translation": "NET", "book": 19, "chapter": 64, "verse": 4, "text": "in order to shoot down the innocent in secluded places. They shoot at him suddenly and are unafraid of retaliation.", "comment": "tn Heb \u201cand are unafraid.\u201d The words \u201cof retaliation\u201d are supplied in the translation for clarification.
tn The psalmist uses the singular because he is referring to himself here as representative of a larger group."}, {"pk": 2839595, "translation": "NET", "book": 19, "chapter": 64, "verse": 5, "text": "They encourage one another to carry out their evil deed. They plan how to hide snares, and boast, \u201cWho will see them?\u201d", "comment": "tn Heb \u201cthey say.\u201d
tn Heb \u201cthey report about hiding.\u201d
tn If this is a direct quotation (cf. NASB, NIV), the pronoun \u201cthem\u201d refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to \u201cus,\u201d referring clearly to the enemies (cf. NRSV).
tn Heb \u201cthey give strength to themselves, an evil matter [or \u201cword\u201d].\u201d"}, {"pk": 2839596, "translation": "NET", "book": 19, "chapter": 64, "verse": 6, "text": "They devise unjust schemes; they disguise a well-conceived plot. Man\u2019s inner thoughts cannot be discovered.", "comment": "tn Heb \u201cand the inner part of man, and a heart [is] deep.\u201d The point seems to be that a man\u2019s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies\u2019 well-disguised plots.
tn Heb \u201csearch out, examine,\u201d which here means (by metonymy) \u201cdevise.\u201d
tc The MT has \u05ea\u05bc\u05b7\u05de\u05b0\u05e0\u05d5\u05bc (tamnu, \u201cwe are finished\u201d), a Qal perfect first common plural form from the verbal root \u05ea\u05bc\u05b8\u05de\u05b7\u05dd (tamam). Some understand this as the beginning of a quotation of the enemies\u2019 words and translate, \u201cwe have completed,\u201d but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading \u05d8\u05b8\u05de\u05b0\u05e0\u05d5\u05bc (tomnu, \u201cthey hide\u201d), a Qal perfect third common plural form from the verbal root \u05d8\u05b8\u05de\u05b7\u05df (taman).
tn Heb \u201ca searched-out search,\u201d which is understood as referring here to a thoroughly planned plot to destroy the psalmist."}, {"pk": 2839597, "translation": "NET", "book": 19, "chapter": 64, "verse": 7, "text": "But God will shoot at them; suddenly they will be wounded by an arrow.", "comment": "tn The prefixed verb with vav (\u05d5) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7\u201310) was added to the lament after God\u2019s judgment of the wicked in response to the psalmist\u2019s lament (vv. 1\u20136). The translation assumes that these verses are anticipatory and express the psalmist\u2019s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 \u00a7111.w.
tn The translation follows the traditional accentuation of the MT. Another option is to translate, \u201cBut God will shoot them down with an arrow, suddenly they will be wounded\u201d (cf. NIV, NRSV).
tn The perfect verbal form here expresses the psalmist\u2019s certitude about the coming demise of the wicked."}, {"pk": 2839598, "translation": "NET", "book": 19, "chapter": 64, "verse": 8, "text": "Their slander will bring about their demise. All who see them will shudder,", "comment": "tn The Hitpolel verbal form is probably from the root \u05e0\u05d5\u05bc\u05d3 (nud; see HALOT 678 s.v. \u05e0\u05d5\u05d3), which is attested elsewhere in the Hitpolel stem, not the root \u05e0\u05b8\u05d3\u05b7\u05d3 (nadad, as proposed by BDB 622 s.v. I \u05e0\u05b8\u05d3\u05b7\u05d3), which does not occur elsewhere in this stem.
tc The MT reads literally, \u201cand they caused him to stumble, upon them, their tongue.\u201d Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, \u201ceach one will be made to stumble.\u201d The preposition \u05e2\u05b7\u05dc (\u2019al) might then be taken as adversative, \u201cagainst them [is] their tongue.\u201d Many prefer to emend the text to \u05d5\u05b7\u05d9\u05bc\u05b7\u05db\u05b0\u05e9\u05c1\u05b4\u05d9\u05dc\u05b5\u05de\u05d5\u05b9 \u05e2\u05b2\u05dc\u05b5\u05d9 \u05dc\u05b0\u05e9\u05c1\u05d5\u05b9\u05e0\u05b8\u05dd (vayyakhshilemo \u2019aley l\u00ffshonam, \u201cand he caused them to stumble over their tongue\u201d). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed."}, {"pk": 2839599, "translation": "NET", "book": 19, "chapter": 64, "verse": 9, "text": "and all people will fear. They will proclaim what God has done, and reflect on his deeds.", "comment": "tc Many medieval Hebrew mss read \u05d5\u05b7\u05d9\u05bc\u05b4\u05e8\u05b0\u05d0\u05d5\u05bc (vayyir\u2019u, \u201cand they will see\u201d) instead of \u05d5\u05b7\u05d9\u05bc\u05b4\u05d9\u05e8\u05b0\u05d0\u05d5\u05bc (vayyir\u00ff\u2019u, \u201cand they will proclaim\u201d).
tn Heb \u201cthe work of God,\u201d referring to the judgment described in v. 7."}, {"pk": 2839600, "translation": "NET", "book": 19, "chapter": 64, "verse": 10, "text": "The godly will rejoice in the LORD and take shelter in him. All the morally upright will boast.", "comment": "tn Heb \u201cupright in heart.\u201d
tn That is, about the Lord\u2019s accomplishments on their behalf."}, {"pk": 2839601, "translation": "NET", "book": 19, "chapter": 65, "verse": 1, "text": "Praise awaits you, O God, in Zion. Vows made to you are fulfilled.", "comment": "tn Heb \u201cfor you, silence, praise.\u201d Many prefer to emend the noun \u05d3\u05bc\u05bb\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 (dumiyyah, \u201csilence\u201d) to a participle \u05d3\u05bc\u05d5\u05b9\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 (domiyyah), from the root \u05d3\u05bc\u05b8\u05de\u05b8\u05d4 (damah, \u201cbe silent\u201d), understood here in the sense of \u201cwait.\u201d
sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest."}, {"pk": 2839602, "translation": "NET", "book": 19, "chapter": 65, "verse": 2, "text": "You hear prayers; all people approach you.", "comment": "tn Heb \u201cO one who hears prayer.\u201d
tn Heb \u201cto you all flesh comes.\u201d"}, {"pk": 2839603, "translation": "NET", "book": 19, "chapter": 65, "verse": 3, "text": "Our record of sins overwhelms me, but you forgive our acts of rebellion.", "comment": "tn Or \u201cmake atonement for.\u201d
tn Heb \u201cthe records of sins are too strong for me.\u201d"}, {"pk": 2839604, "translation": "NET", "book": 19, "chapter": 65, "verse": 4, "text": "How blessed is the one whom you choose, and allow to live in your palace courts. May we be satisfied with the good things of your house \u2014 your holy palace.", "comment": "tn Or \u201ctemple.\u201d
tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
tn Heb \u201c[whom] you bring near [so that] he might live [in] your courts.\u201d"}, {"pk": 2839605, "translation": "NET", "book": 19, "chapter": 65, "verse": 5, "text": "You answer our prayers by performing awesome acts of deliverance, O God, our savior. All the ends of the earth trust in you, as well as those living across the wide seas.", "comment": "tn Heb \u201ca source of confidence [for] all the ends of the earth.\u201dsn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
tn Heb \u201c[with] awesome acts in deliverance you answer us, O God of our salvation.\u201d
tc Heb \u201cand [the] distant sea.\u201d The plural adjective is problematic after the singular form \u201csea.\u201d One could emend \u05d9\u05b8\u05dd (yam, \u201csea\u201d) to \u05d9\u05b8\u05de\u05b4\u05d9\u05dd (yamim, \u201cseas\u201d), or emend the plural form \u05e8\u05b0\u05d7\u05b9\u05e7\u05b4\u05d9\u05dd (r\u00ffkhoqim, \u201cfar\u201d) to the singular \u05e8\u05b8\u05d7\u05b9\u05e7 (rakhoq). In this case the final mem (\u05dd) could be treated as dittographic; note the mem on the beginning of the first word in v. 6."}, {"pk": 2839606, "translation": "NET", "book": 19, "chapter": 65, "verse": 6, "text": "You created the mountains by your power, and demonstrated your strength.", "comment": "tn Heb \u201c[the] one who establishes [the] mountains by his power.\u201d
tn Heb \u201cone [who] is girded with strength\u201d; or \u201cone [who] girds himself with strength.\u201d"}, {"pk": 2839607, "translation": "NET", "book": 19, "chapter": 65, "verse": 7, "text": "You calm the raging seas and their roaring waves, as well as the commotion made by the nations.", "comment": "sn The raging seas\u2026the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2\u20133, 6; Isa 17:12).
tn Heb \u201cthe roar of the seas.\u201d"}, {"pk": 2839608, "translation": "NET", "book": 19, "chapter": 65, "verse": 8, "text": "Even those living in the most remote areas are awestruck by your acts; you cause those living in the east and west to praise you.", "comment": "tn Heb \u201cthe goings out of the morning and the evening you cause to shout for joy.\u201d The phrase \u201cgoings out of the morning and evening\u201d refers to the sunrise and sunset, that is, the east and the west.
tn Heb \u201cand the inhabitants of the ends fear because of your signs.\u201d God\u2019s \u201csigns\u201d are the \u201cawesome acts\u201d (see v. 5) he performs in the earth."}, {"pk": 2839609, "translation": "NET", "book": 19, "chapter": 65, "verse": 9, "text": "You visit the earth and give it rain; you make it rich and fertile with overflowing streams full of water. You provide grain for them, for you prepare the earth to yield its crops.", "comment": "tn The verb form is a Polel from \u05e9\u05c1\u05d5\u05bc\u05e7 (shuq, \u201cbe abundant\u201d), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means \u201coverflow.\u201d
tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.
tn Heb \u201cfor thus [referring to the provision of rain described in the first half of the verse] you prepare it.\u201d The third feminine singular pronominal suffix attached to the verb \u201cprepare\u201d refers back to the \u201cearth,\u201d which is a feminine noun with regard to grammatical form.
tn Heb \u201cyou greatly enrich it.\u201d
tn Heb \u201c[with] a channel of God full of water.\u201d The divine name is probably used here in a superlative sense to depict a very deep stream (\u201ca stream fit for God,\u201d as it were)."}, {"pk": 2839610, "translation": "NET", "book": 19, "chapter": 65, "verse": 10, "text": "You saturate its furrows, and soak its plowed ground. With rain showers you soften its soil, and make its crops grow.", "comment": "tn Heb \u201cflatten, cause to sink.\u201d
tn Heb \u201cits vegetation you bless.\u201d Divine \u201cblessing\u201d often involves endowing an object with special power or capacity.
tn Heb \u201csaturating\u201d [the form is an infinitive absolute].
tn Heb \u201ctrenches,\u201d or \u201cfurrows.\u201d
tn Heb \u201csoften it,\u201d that is, the earth."}, {"pk": 2839611, "translation": "NET", "book": 19, "chapter": 65, "verse": 11, "text": "You crown the year with your good blessings, and you leave abundance in your wake.", "comment": "tn Heb \u201cand your paths drip with abundance.\u201d
tn Heb \u201cyour good,\u201d which refers here to agricultural blessings."}, {"pk": 2839612, "translation": "NET", "book": 19, "chapter": 65, "verse": 12, "text": "The pastures in the wilderness glisten with moisture, and the hills are clothed with joy.", "comment": "tn Heb \u201cdrip.\u201d
tn That is, with rich vegetation that brings joy to those who see it."}, {"pk": 2839613, "translation": "NET", "book": 19, "chapter": 65, "verse": 13, "text": "The meadows are clothed with sheep, and the valleys are covered with grain. They shout joyfully, yes, they sing."}, {"pk": 2839614, "translation": "NET", "book": 19, "chapter": 66, "verse": 1, "text": "Shout out praise to God, all the earth!", "comment": "sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis."}, {"pk": 2839615, "translation": "NET", "book": 19, "chapter": 66, "verse": 2, "text": "Sing praises about the majesty of his reputation! Give him the honor he deserves!", "comment": "tn Heb \u201chis name,\u201d which here stands metonymically for God\u2019s reputation.
tn Heb \u201cmake honorable his praise.\u201d"}, {"pk": 2839616, "translation": "NET", "book": 19, "chapter": 66, "verse": 3, "text": "Say to God: \u201cHow awesome are your deeds! Because of your great power your enemies cower in fear before you.", "comment": "tn See Deut 33:29; Ps 81:15 for other uses of the verb \u05db\u05bc\u05b8\u05d7\u05b7\u05e9\u05c1 (kakhash) in the sense \u201ccower in fear.\u201d In Ps 18:44 the verb seems to carry the nuance \u201cbe weak, powerless\u201d (see also Ps 109:24)."}, {"pk": 2839617, "translation": "NET", "book": 19, "chapter": 66, "verse": 4, "text": "All the earth worships you and sings praises to you! They sing praises to your name!\u201d (Selah)", "comment": "tn Or \u201cbows down to.\u201d The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (\u201call the earth will worship you\u201d) or (3) take them as jussives, expressing a prayer or wish (\u201cmay all the earth worship you\u201d)."}, {"pk": 2839618, "translation": "NET", "book": 19, "chapter": 66, "verse": 5, "text": "Come and witness God\u2019s exploits! His acts on behalf of people are awesome!", "comment": "tn Or \u201csee.\u201d
tn Or \u201cacts\u201d (see Ps 46:8).
tn Heb \u201cawesome [is] an act toward the sons of man.\u201d It is unclear how the prepositional phrase relates to what precedes. If collocated with \u201cact,\u201d it may mean \u201con behalf of\u201d or \u201ctoward.\u201d If taken with \u201cawesome\u201d (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate \u201chis awesome acts are beyond human comprehension\u201d or \u201chis awesome acts are superior to anything men can do.\u201d"}, {"pk": 2839619, "translation": "NET", "book": 19, "chapter": 66, "verse": 6, "text": "He turned the sea into dry land; they passed through the river on foot. Let us rejoice in him there!", "comment": "tn Because of the reference to \u201cthe river,\u201d some understand this as an allusion to Israel\u2019s crossing the Jordan River. However, the Hebrew term \u05e0\u05b8\u05d4\u05b8\u05e8 (nahad) does not always refer to a \u201criver\u201d in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).
sn He turned the sea into dry land. The psalmist alludes to Israel\u2019s crossing the Red Sea (Exod 14:21).
tn The adverb \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d) is used here, as often in poetic texts, to point \u201cto a spot in which a scene is localized vividly in the imagination\u201d (BDB 1027 s.v.)."}, {"pk": 2839620, "translation": "NET", "book": 19, "chapter": 66, "verse": 7, "text": "He rules by his power forever; he watches the nations. Stubborn rebels should not exalt themselves. (Selah)", "comment": "tn Heb \u201c[the] one who rules.\u201d
tn Heb \u201chis eyes watch.\u201d \u201cEyes\u201d are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.
tn The verb form is jussive (note the negative particle \u05d0\u05b7\u05dc, \u2019al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (\u201cdemonstrate stubborn rebellion\u201d; see BDB 927 s.v. \u05e8\u05d5\u05bc\u05dd Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -\u05dc\u05b0 (lamed) with pronominal suffix should be understood in a reflexive sense (\u201cfor themselves\u201d) and indicates that the action is performed with the interest of the subject in mind."}, {"pk": 2839621, "translation": "NET", "book": 19, "chapter": 66, "verse": 8, "text": "Praise our God, you nations! Loudly proclaim his praise!", "comment": "tn Heb \u201ccause the voice of his praise to be heard.\u201d
tn Heb \u201cbless,\u201d in the sense of declaring \u201cGod to be the source of\u2026special power\u201d (see HALOT 160 s.v. II \u05d1\u05e8\u05da pi)."}, {"pk": 2839622, "translation": "NET", "book": 19, "chapter": 66, "verse": 9, "text": "He preserves our lives and does not allow our feet to slip.", "comment": "tn Heb \u201cthe one who places our soul in life.\u201d"}, {"pk": 2839623, "translation": "NET", "book": 19, "chapter": 66, "verse": 10, "text": "For you, O God, tested us; you purified us like refined silver.", "comment": "tn Or \u201cindeed.\u201d"}, {"pk": 2839624, "translation": "NET", "book": 19, "chapter": 66, "verse": 11, "text": "You led us into a trap; you caused us to suffer.", "comment": "tn Heb \u201cyou placed suffering on our hips.\u201d The noun \u05de\u05d5\u05bc\u05e2\u05b8\u05e7\u05b8\u05d4 (mu\u2019aqah, \u201csuffering\u201d) occurs only here in the OT.
tn Heb \u201cyou brought us into a net.\u201d This rare word for \u201cnet\u201d also occurs in Ezek 12:13; 13:21; 17:20."}, {"pk": 2839625, "translation": "NET", "book": 19, "chapter": 66, "verse": 12, "text": "You allowed men to ride over our heads; we passed through fire and water, but you brought us out into a wide open place.", "comment": "tc The MT reads \u05e8\u05b0\u05d5\u05b8\u05d9\u05b8\u05d4 (\u201csaturation\u201d) but this should be emended to \u05e8\u05b0\u05d5\u05b8\u05d7\u05b8\u05d4 (r\u00ffvakhah, \u201cwide open place\u201d; i.e., \u201crelief\u201d), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum)."}, {"pk": 2839626, "translation": "NET", "book": 19, "chapter": 66, "verse": 13, "text": "I will enter your temple with burnt sacrifices; I will fulfill the vows I made to you,", "comment": "sn Here the psalmist switches to the singular; he speaks as the representative of the nation."}, {"pk": 2839627, "translation": "NET", "book": 19, "chapter": 66, "verse": 14, "text": "which my lips uttered and my mouth spoke when I was in trouble."}, {"pk": 2839628, "translation": "NET", "book": 19, "chapter": 66, "verse": 15, "text": "I will offer up to you fattened animals as burnt sacrifices, along with the smell of sacrificial rams. I will offer cattle and goats. (Selah)"}, {"pk": 2839629, "translation": "NET", "book": 19, "chapter": 66, "verse": 16, "text": "Come! Listen, all you who are loyal to God! I will declare what he has done for me.", "comment": "tn Heb \u201call of the fearers of God.\u201d"}, {"pk": 2839630, "translation": "NET", "book": 19, "chapter": 66, "verse": 17, "text": "I cried out to him for help and praised him with my tongue.", "comment": "tn Heb \u201cand he was extolled under my tongue.\u201d The form \u05e8\u05d5\u05b9\u05de\u05b7\u05dd (romam) appears to be a polal (passive) participle from \u05e8\u05d5\u05bc\u05dd (rum, \u201cbe exalted\u201d), but many prefer to read \u05e8\u05d5\u05b9\u05de\u05b8\u05dd, \u201chigh praise [was under my tongue]\u201d (cf. NEB). See BDB 928 s.v. \u05e8\u05d5\u05b9\u05de\u05b8\u05dd.
tn Heb \u201cto him [with] my mouth I called.\u201d"}, {"pk": 2839631, "translation": "NET", "book": 19, "chapter": 66, "verse": 18, "text": "If I had harbored sin in my heart, the Lord would not have listened.", "comment": "tn Heb \u201csin if I had seen in my heart.\u201d"}, {"pk": 2839632, "translation": "NET", "book": 19, "chapter": 66, "verse": 19, "text": "However, God heard; he listened to my prayer."}, {"pk": 2839633, "translation": "NET", "book": 19, "chapter": 66, "verse": 20, "text": "God deserves praise, for he did not reject my prayer or abandon his love for me!", "comment": "tn Or \u201cwho.\u201d In a blessing formula after \u05d1\u05bc\u05b8\u05e8\u05d5\u05bc\u05da\u05b0 (barukh, \u201cblessed be\u201d) the form \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
tn Heb \u201cdid not turn aside my prayer and his loyal love with me.\u201d
tn Heb \u201cblessed [be] God.\u201d"}, {"pk": 2839634, "translation": "NET", "book": 19, "chapter": 67, "verse": 1, "text": "May God show us his favor and bless us! May he smile on us! (Selah)", "comment": "sn Psalm 67. The psalmist prays for God\u2019s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
tn Heb \u201cmay he cause his face to shine with us.\u201d
tn The prefixed verbal forms are understood as jussives expressing the psalmist\u2019s prayer. Note the jussive form \u05d9\u05b8\u05d0\u05b5\u05e8 (ya\u2019er) in the next line.
tn Or \u201chave mercy on us.\u201d"}, {"pk": 2839635, "translation": "NET", "book": 19, "chapter": 67, "verse": 2, "text": "Then those living on earth will know what you are like; all nations will know how you deliver your people.", "comment": "tn Heb \u201cto know in the earth your way, among all nations your deliverance.\u201d The infinitive with -\u05dc\u05b0 (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cway\u201d) refers here to God\u2019s characteristic behavior, more specifically, to the way he typically saves his people."}, {"pk": 2839636, "translation": "NET", "book": 19, "chapter": 67, "verse": 3, "text": "Let the nations thank you, O God! Let all the nations thank you!", "comment": "tn Heb \u201clet the nations, all of them, thank you.\u201d The prefixed verbal forms in vv. 3\u20134a are understood as jussives in this call to praise."}, {"pk": 2839637, "translation": "NET", "book": 19, "chapter": 67, "verse": 4, "text": "Let foreigners rejoice and celebrate! For you execute justice among the nations, and govern the people living on earth. (Selah)", "comment": "tn Heb \u201cfor you judge nations fairly, and [as for the] peoples in the earth, you lead them.\u201d The imperfects are translated with the present tense because the statement is understood as a generalization about God\u2019s providential control of the world. Another option is to understand the statement as anticipating God\u2019s future rule (\u201cfor you will rule\u2026and govern\u201d).
tn Or \u201cpeoples.\u201d"}, {"pk": 2839638, "translation": "NET", "book": 19, "chapter": 67, "verse": 5, "text": "Let the nations thank you, O God! Let all the nations thank you!", "comment": "tn Heb \u201clet the nations, all of them, thank you.\u201d The prefixed verbal forms in v. 5 are understood as jussives in this call to praise."}, {"pk": 2839639, "translation": "NET", "book": 19, "chapter": 67, "verse": 6, "text": "The earth yields its crops. May God, our God, bless us!"}, {"pk": 2839640, "translation": "NET", "book": 19, "chapter": 67, "verse": 7, "text": "May God bless us! Then all the ends of the earth will give him the honor he deserves.", "comment": "tn Heb \u201cwill fear him.\u201d After the jussive of the preceding line, the prefixed verbal form with prefixed vav (\u05d5) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, \u201cLet all the ends of the earth fear him.\u201d
tn The prefixed verb forms in vv. 6b\u20137a are understood as jussives."}, {"pk": 2839641, "translation": "NET", "book": 19, "chapter": 68, "verse": 1, "text": "God springs into action! His enemies scatter; his adversaries run from him.", "comment": "sn The wording of v. 1 echoes the prayer in Num 10:35: \u201cSpring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.\u201d
sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
tn Or \u201crises up.\u201d The verb form is an imperfect, not a jussive. The psalmist is describing God\u2019s appearance in battle in a dramatic fashion.
tn Heb \u201cthose who hate him.\u201d"}, {"pk": 2839642, "translation": "NET", "book": 19, "chapter": 68, "verse": 2, "text": "As smoke is driven away by the wind, so you drive them away. As wax melts before fire, so the wicked are destroyed before God.", "comment": "tn Heb \u201cas smoke is scattered, you scatter [them].\u201d"}, {"pk": 2839643, "translation": "NET", "book": 19, "chapter": 68, "verse": 3, "text": "But the godly are happy; they rejoice before God and are overcome with joy.", "comment": "tn Heb \u201cand they are happy with joy\u201d (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, \u201cLet the godly be happy, let them rejoice before God, and let them be happy with joy!\u201d (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)
tn By placing the subject first the psalmist highlights the contrast between God\u2019s ecstatic people and his defeated enemies (vv. 1\u20132)."}, {"pk": 2839644, "translation": "NET", "book": 19, "chapter": 68, "verse": 4, "text": "Sing to God! Sing praises to his name! Exalt the one who rides on the clouds! For the LORD is his name! Rejoice before him!", "comment": "tn Traditionally the Hebrew term \u05e2\u05b2\u05e8\u05b8\u05d1\u05d5\u05b9\u05ea (\u2019aravot) is taken as \u201csteppe-lands\u201d (often rendered \u201cdeserts\u201d), but here the form is probably a homonym meaning \u201cclouds.\u201d Verse 33, which depicts God as the one who \u201crides on the sky\u201d strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term \u05e2\u05b2\u05e8\u05b8\u05d1\u05b8\u05d4 (\u2019aravah, \u201ccloud\u201d) is cognate with Akkadian urpatu/erpetu and with Ugaritic \u2019rpt. The phrase rkb \u2019rpt (\u201cone who rides on the clouds\u201d) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.
tc Heb \u201cin the Lord his name.\u201d If the MT is retained, the preposition -\u05d1\u05b0 (bet) is introducing the predicate (the so-called bet of identity), \u201cthe Lord is his name.\u201d However, some prefer to emend the text to \u05db\u05bc\u05b4\u05d9 \u05d9\u05b8\u05d4\u05bc \u05e9\u05c1\u05b0\u05de\u05d5\u05b9 (ki yah sh\u00ffmo, \u201cfor Yah is his name\u201d). This emendation, reflected in the present translation, assumes a confusion of bet (\u05d1) and kaf (\u05db) and haplography of yod (\u05d9)."}, {"pk": 2839645, "translation": "NET", "book": 19, "chapter": 68, "verse": 5, "text": "He is a father to the fatherless and an advocate for widows. God rules from his holy palace.", "comment": "tn Heb \u201cGod [is] in his holy dwelling place.\u201d He occupies his throne and carries out his royal responsibilities.
sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows."}, {"pk": 2839646, "translation": "NET", "book": 19, "chapter": 68, "verse": 6, "text": "God settles those who have been deserted in their own homes; he frees prisoners and grants them prosperity. But sinful rebels live in the desert.", "comment": "tn Heb \u201cGod causes the solitary ones to dwell in a house.\u201d The participle suggests this is what God typically does.
tn Heb \u201che brings out prisoners into prosperity.\u201d Another option is to translate, \u201che brings out prisoners with singing\u201d (cf. NIV). The participle suggests this is what God typically does.
tn Or \u201cin a parched [land].\u201dsn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately."}, {"pk": 2839647, "translation": "NET", "book": 19, "chapter": 68, "verse": 7, "text": "O God, when you lead your people into battle, when you march through the desert, (Selah)", "comment": "sn When you march through the desert. Some interpreters think that v. 7 alludes to Israel\u2019s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.
tn Heb \u201cwhen you go out before your people.\u201d The Hebrew idiom \u201cgo out before\u201d is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24)."}, {"pk": 2839648, "translation": "NET", "book": 19, "chapter": 68, "verse": 8, "text": "the earth shakes, yes, the heavens pour down rain before God, the God of Sinai, before God, the God of Israel.", "comment": "sn The language of vv. 7\u20138 is reminiscent of Judg 5:4\u20135, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God\u2019s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist\u2019s experience. (For a similar literary technique, see Hab 3.)
tn Heb \u201cthis one of Sinai.\u201d The phrase is a divine title, perhaps indicating that the Lord rules from Sinai."}, {"pk": 2839649, "translation": "NET", "book": 19, "chapter": 68, "verse": 9, "text": "O God, you cause abundant showers to fall on your chosen people. When they are tired, you sustain them,", "comment": "tn Heb \u201c[on] your inheritance.\u201d This refers to Israel as God\u2019s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take \u201cyour inheritance\u201d with what follows, but the vav (\u05d5) prefixed to the following word (note \u05d5\u05b0\u05e0\u05b4\u05dc\u05b0\u05d0\u05b8\u05d4, v\u00ffnil\u2019ah) makes this syntactically unlikely.
tn The verb \u05e0\u05d5\u05bc\u05e3 (nuf, \u201ccause rain to fall\u201d) is a homonym of the more common \u05e0\u05d5\u05bc\u05e3 (\u201cbrandish\u201d).
tn Heb \u201cit,\u201d referring to God\u2019s \u201cinheritance.\u201d
tn Heb \u201cit [is],\u201d referring to God\u2019s \u201cinheritance.\u201d"}, {"pk": 2839650, "translation": "NET", "book": 19, "chapter": 68, "verse": 10, "text": "for you live among them. You sustain the oppressed with your good blessings, O God.", "comment": "tn The meaning of the Hebrew text is unclear; it appears to read, \u201cyour animals, they live in it,\u201d but this makes little, if any, sense in this context. Some suggest that \u05d7\u05b8\u05d9\u05bc\u05b8\u05d4 (khayah) is a rare homonym here, meaning \u201ccommunity\u201d (BDB 312 s.v.) or \u201cdwelling place\u201d (HALOT 310 s.v. III *\u05d4\u05b7\u05d9\u05bc\u05b8\u05d4). In this case one may take \u201cyour community/dwelling place\u201d as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is \u201cyour inheritance.\u201d The phrase \u05d9\u05b8\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc\u05be\u05d1\u05b8\u05d4\u05bc (yashvu-vah, \u201cthey live in it\u201d) may then be understood as an asyndetic relative clause modifying \u201cyour community/dwelling place.\u201d A literal translation of vv. 9b\u201310a would be, \u201cwhen it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.\u201d"}, {"pk": 2839651, "translation": "NET", "book": 19, "chapter": 68, "verse": 11, "text": "The Lord speaks; many, many women spread the good news.", "comment": "tn Heb \u201cthe ones spreading the good news [are] a large army.\u201d The participle translated \u201cthe ones spreading the good news\u201d is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
tn Heb \u201cgives a word.\u201d Perhaps this refers to a divine royal decree or battle cry."}, {"pk": 2839652, "translation": "NET", "book": 19, "chapter": 68, "verse": 12, "text": "Kings leading armies run away \u2014 they run away! The lovely lady of the house divides up the loot.", "comment": "tn The Hebrew form appears to be the construct of \u05e0\u05d5\u05bc\u05d4 (nuh, \u201cpasture\u201d) but the phrase \u201cpasture of the house\u201d makes no sense here. The translation assumes that the form is an alternative or corruption of \u05e0\u05e6\u05d5\u05d4 (\u201cbeautiful woman\u201d). A reference to a woman would be appropriate in light of v. 11b.
tn The verbal repetition draws attention to the statement."}, {"pk": 2839653, "translation": "NET", "book": 19, "chapter": 68, "verse": 13, "text": "When you lie down among the sheepfolds, the wings of the dove are covered with silver and with glittering gold.", "comment": "tn Heb \u201cand her pinions with the yellow of gold.\u201dsn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12b).
tn Or \u201cif.\u201d
tn The meaning of the Hebrew word translated \u201csheepfolds\u201d is uncertain. There may be an echo of Judg 5:16 here."}, {"pk": 2839654, "translation": "NET", "book": 19, "chapter": 68, "verse": 14, "text": "When the sovereign judge scatters kings, let it snow on Zalmon!", "comment": "tn The Hebrew text adds \u201cin it.\u201d The third feminine singular pronominal suffix may refer back to God\u2019s community/dwelling place (v. 10).
tn The divine name used here is \u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (\u201cShaddai\u201d). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.
tn The verb form appears to be a Hiphil jussive from \u05e9\u05c1\u05b8\u05dc\u05b7\u05d2 (shalag), which is usually understood as a denominative verb from \u05e9\u05c1\u05b6\u05dc\u05b6\u05d2 (sheleg, \u201csnow\u201d) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, \u201cwhen the sovereign judge scattered kings, it snowed on Zalmon\u201d (cf. NIV, NRSV). The point of the image is unclear. Perhaps \u201csnow\u201d suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem."}, {"pk": 2839655, "translation": "NET", "book": 19, "chapter": 68, "verse": 15, "text": "The mountain of Bashan is a towering mountain; the mountain of Bashan is a mountain with many peaks.", "comment": "sn The mountain of Bashan probably refers to Mount Hermon.
tn Heb \u201ca mountain of God.\u201d The divine name is probably used here in a superlative sense to depict a very high mountain (\u201ca mountain fit for God,\u201d as it were). Cf. NIV \u201care majestic mountains\u201d; NRSV \u201cO mighty mountain.\u201d
tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. \u05d2\u05bc\u05b7\u05d1\u05b0\u05e0\u05d5\u05b9\u05df suggests \u201cmany-peaked,\u201d while BDB 148 s.v. \u05d2\u05bc\u05b7\u05d1\u05b0\u05e0\u05b4\u05df suggests \u201crounded summit.\u201d"}, {"pk": 2839656, "translation": "NET", "book": 19, "chapter": 68, "verse": 16, "text": "Why do you look with envy, O mountains with many peaks, at the mountain where God has decided to live? Indeed the LORD will live there permanently!", "comment": "tn The word \u201cthere\u201d is supplied in the translation for clarification.
tn The Hebrew particle \u05d0\u05b7\u05e3 (\u2019af) has an emphasizing function here.
tn Heb \u201c[at] the mountain God desires for his dwelling place.\u201d The reference is to Mount Zion/Jerusalem.
tn Perhaps the apparent plural form should be read as a singular with enclitic mem (\u05dd; later misinterpreted as a plural ending). The preceding verse has the singular form.
tn The meaning of the Hebrew verb \u05e8\u05b8\u05e6\u05b7\u05d3 (ratsad), translated here \u201clook with envy,\u201d is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning \u201cto lie in wait; to watch\u201d (Jastrow 1492 s.v. \u05e8\u05b0\u05e6\u05b7\u05d3)."}, {"pk": 2839657, "translation": "NET", "book": 19, "chapter": 68, "verse": 17, "text": "God has countless chariots; they number in the thousands. The Lord comes from Sinai in holy splendor.", "comment": "tn Heb \u201cthousands of [?].\u201d The meaning of the word \u05e9\u05c1\u05b4\u05e0\u05b0\u05d0\u05b8\u05df (shin\u2019an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to \u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b8\u05df (sha\u2019anan, \u201cat ease\u201d) and be translated here \u201cheld in reserve.\u201d
tc The MT reads, \u201cthe Lord [is] among them, Sinai, in holiness,\u201d which is syntactically difficult. The present translation assumes an emendation to \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d1\u05bc\u05b8\u05d0 \u05de\u05b4\u05e1\u05bc\u05b4\u05d9\u05e0\u05b7\u05d9 (\u2019adonay ba\u2019 missinay; see BHS note b-b and Deut 33:2)."}, {"pk": 2839658, "translation": "NET", "book": 19, "chapter": 68, "verse": 18, "text": "You ascend on high, you have taken many captives. You receive tribute from men, including even sinful rebels. Indeed the LORD God lives there!", "comment": "tn Heb \u201cto the elevated place\u201d; or \u201con high.\u201d This probably refers to the Lord\u2019s throne on Mount Zion.
tn Heb \u201cso that the Lord God might live [there].\u201d Many take the infinitive construct with -\u05dc\u05b0 (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II \u05dc\u05b0, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.
tn Or \u201camong.\u201d
tn Or \u201cgifts.\u201d
tn Heb \u201cyou have taken captives captive.\u201d"}, {"pk": 2839659, "translation": "NET", "book": 19, "chapter": 68, "verse": 19, "text": "The Lord deserves praise! Day after day he carries our burden, the God who delivers us. (Selah)", "comment": "tn It is possible to take this phrase with what precedes (\u201cThe Lord deserves praise day after day\u201d) rather than with what follows.
tn Heb \u201cblessed [be] the Lord.\u201d"}, {"pk": 2839660, "translation": "NET", "book": 19, "chapter": 68, "verse": 20, "text": "Our God is a God who delivers; the LORD, the sovereign Lord, can rescue from death.", "comment": "tn Heb \u201cand to the Lord, the Lord, to death, goings out.\u201d"}, {"pk": 2839661, "translation": "NET", "book": 19, "chapter": 68, "verse": 21, "text": "Indeed God strikes the heads of his enemies, the hairy foreheads of those who persist in rebellion.", "comment": "tn Heb \u201cthe hairy forehead of the one who walks about in his guilt.\u201d The singular is representative."}, {"pk": 2839662, "translation": "NET", "book": 19, "chapter": 68, "verse": 22, "text": "The Lord says, \u201cI will retrieve them from Bashan, I will bring them back from the depths of the sea,", "comment": "tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment."}, {"pk": 2839663, "translation": "NET", "book": 19, "chapter": 68, "verse": 23, "text": "so that your feet may stomp in their blood, and your dogs may eat their portion of the enemies\u2019 corpses.\u201d", "comment": "tn Heb \u201c[and] the tongue of your dogs from [the] enemies [may eat] its portion.\u201d
tc Some (e.g. NRSV) prefer to emend \u05de\u05b8\u05d7\u05b7\u05e5 (makhats, \u201csmash; stomp\u201d; see v. 21) to \u05e8\u05b8\u05d7\u05b7\u05e5 (rakhats, \u201cbathe\u201d; see Ps 58:10)."}, {"pk": 2839664, "translation": "NET", "book": 19, "chapter": 68, "verse": 24, "text": "They see your processions, O God \u2014 the processions of my God, my king, who marches along in holy splendor.", "comment": "tn The Hebrew text has simply \u201cin holiness.\u201d The words \u201cwho marches along\u201d are supplied in the translation for stylistic reasons.
tn The subject is probably indefinite, referring to bystanders in general who witness the procession."}, {"pk": 2839665, "translation": "NET", "book": 19, "chapter": 68, "verse": 25, "text": "Singers walk in front; musicians follow playing their stringed instruments, in the midst of young women playing tambourines.", "comment": "tn Heb \u201cafter [are] the stringed instrument players.\u201d
sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6)."}, {"pk": 2839666, "translation": "NET", "book": 19, "chapter": 68, "verse": 26, "text": "In your large assemblies praise God, the LORD, in the assemblies of Israel!", "comment": "tn Heb \u201cfrom the fountain of Israel,\u201d which makes little, if any, sense here. The translation assumes an emendation to \u05d1\u05bc\u05b0\u05de\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0\u05b5\u05d9 (b\u00ffmiqra\u2019ey, \u201cin the assemblies of [Israel]\u201d)."}, {"pk": 2839667, "translation": "NET", "book": 19, "chapter": 68, "verse": 27, "text": "There is little Benjamin, their ruler, and the princes of Judah in their robes, along with the princes of Zebulun and the princes of Naphtali.", "comment": "tc The MT reads \u05e8\u05b4\u05d2\u05b0\u05de\u05b8\u05ea\u05b8\u05dd (rigmatam), which many derive from \u05e8\u05b8\u05d2\u05b7\u05dd (ragam, \u201cto kill by stoning\u201d) and translates, \u201c[in] their heaps,\u201d that is, in large numbers.
sn Little Benjamin, their ruler. This may allude to the fact that Israel\u2019s first king, Saul, was from the tribe of Benjamin."}, {"pk": 2839668, "translation": "NET", "book": 19, "chapter": 68, "verse": 28, "text": "God has decreed that you will be powerful. O God, you who have acted on our behalf, demonstrate your power,", "comment": "tn Heb \u201cGod has commanded your strength.\u201d The statement is apparently addressed to Israel (see v. 26)."}, {"pk": 2839669, "translation": "NET", "book": 19, "chapter": 68, "verse": 29, "text": "as you come out of your temple in Jerusalem! Kings bring tribute to you.", "comment": "tn Heb \u201cBe strong, O God, [you] who have acted for us, from your temple in Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2839670, "translation": "NET", "book": 19, "chapter": 68, "verse": 30, "text": "Sound your battle cry against the wild beast of the reeds, and the nations that assemble like a herd of calves led by bulls! They humble themselves and offer gold and silver as tribute. God scatters the nations that like to do battle.", "comment": "tn The verb \u05d1\u05bc\u05b8\u05d6\u05b7\u05e8 (bazar) is an alternative form of \u05e4\u05bc\u05b8\u05d6\u05b7\u05e8 (pazar, \u201cscatter\u201d).
sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.
tn Heb \u201can assembly of bulls, with calves of the nations.\u201d
tn Heb \u201chumbling himself.\u201d The verb form is a Hitpael participle from the root \u05e8\u05b8\u05e4\u05b7\u05e1 (rafas, \u201cto trample\u201d). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, \u201chumble oneself,\u201d a nuance that fits nicely in this context. The apparent subject is \u201cwild beast\u201d or \u201cassembly,\u201d though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (\u05de\u05b4\u05ea\u05b0\u05e8\u05b7\u05e4\u05bc\u05b4\u05dd, mitrapim) and understand \u201cbulls\u201d or \u201ccalves\u201d as the subject.
tc Heb \u201cwith pieces [?] of silver.\u201d The meaning of the Hebrew term \u05e8\u05b7\u05e6\u05bc\u05b5\u05d9 (ratsey) is unclear. It is probably best to emend the text to \u05d1\u05bc\u05b6\u05e6\u05b6\u05e8 \u05d5\u05b0\u05db\u05b8\u05e1\u05b6\u05e3 (betser v\u00ffkhasef, \u201c[with] gold and silver\u201d).
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn The Hebrew verb \u05d2\u05bc\u05b8\u05e2\u05b7\u05e8 (ga\u2019ar) is often understood to mean \u201crebuke.\u201d In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior\u2019s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15."}, {"pk": 2839671, "translation": "NET", "book": 19, "chapter": 68, "verse": 31, "text": "They come with red cloth from Egypt, Ethiopia voluntarily offers tribute to God.", "comment": "tn Heb \u201ccauses its hands to run,\u201d which must mean \u201cquickly stretches out its hands\u201d (to present tribute).
tn Heb \u201cCush.\u201d
tn This noun, which occurs only here in the OT, apparently means \u201cred cloth\u201d or \u201cbronze articles\u201d (see HALOT 362 s.v. \u05d7\u05b7\u05e9\u05c1\u05b0\u05de\u05b7\u05df; cf. NEB \u201ctribute\u201d). Traditionally the word has been taken to refer to \u201cnobles\u201d (see BDB 365 s.v. \u05d7\u05b7\u05e9\u05c1\u05b0\u05de\u05b7\u05df; cf. NIV \u201cenvoys\u201d). Another option would be to emend the text to \u05d4\u05b7\u05e9\u05c1\u05b0\u05de\u05b7\u05e0\u05bc\u05b4\u05d9\u05dd (hashmannim, \u201cthe robust ones,\u201d i.e., leaders)."}, {"pk": 2839672, "translation": "NET", "book": 19, "chapter": 68, "verse": 32, "text": "O kingdoms of the earth, sing to God! Sing praises to the Lord, (Selah)"}, {"pk": 2839673, "translation": "NET", "book": 19, "chapter": 68, "verse": 33, "text": "to the one who rides through the sky from ancient times! Look! He thunders loudly.", "comment": "tc Heb \u201cto the one who rides through the skies of skies of ancient times.\u201d If the MT is retained, one might translate, \u201cto the one who rides through the ancient skies.\u201d (\u05e9\u05c1\u05b0\u05de\u05b5\u05d9 [sh\u00ffmey, \u201cskies of\u201d] may be accidentally repeated.) The present translation assumes an emendation to \u05d1\u05bc\u05b7\u05e9\u05c1\u05bc\u05b8\u05de\u05b7\u05d9\u05b4\u05dd \u05de\u05b4\u05e7\u05bc\u05b6\u05d3\u05b6\u05dd (bashamayim miqqedem, \u201c[to the one who rides] through the sky from ancient times\u201d), that is, God has been revealing his power through the storm since ancient times.
tn Heb \u201che gives his voice a strong voice.\u201d In this context God\u2019s \u201cvoice\u201d is the thunder that accompanies the rain (see vv. 8\u20139, as well as Deut 33:26)."}, {"pk": 2839674, "translation": "NET", "book": 19, "chapter": 68, "verse": 34, "text": "Acknowledge God\u2019s power, his sovereignty over Israel, and the power he reveals in the skies!", "comment": "tn Heb \u201cgive strength to God.\u201d
sn The language of v. 34 echoes that of Deut 33:26."}, {"pk": 2839675, "translation": "NET", "book": 19, "chapter": 68, "verse": 35, "text": "You are awe-inspiring, O God, as you emerge from your holy temple! It is the God of Israel who gives the people power and strength. God deserves praise!", "comment": "tn Heb \u201cawesome [is] God from his holy places.\u201d The plural of \u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u05e9\u05c1 (miqdash, \u201choly places\u201d) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).
tn Heb \u201cthe God of Israel, he.\u201d
tn Heb \u201cblessed [be] God.\u201d"}, {"pk": 2839676, "translation": "NET", "book": 19, "chapter": 69, "verse": 1, "text": "Deliver me, O God, for the water has reached my neck.", "comment": "sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
tn Heb \u201caccording to lilies.\u201d See the superscription to Ps 45.
tn The Hebrew term \u05e0\u05e4\u05e9\u05c1 (nefesh) here refers to the psalmist\u2019s throat or neck. The psalmist compares himself to a helpless, drowning man."}, {"pk": 2839677, "translation": "NET", "book": 19, "chapter": 69, "verse": 2, "text": "I sink into the deep mire where there is no solid ground; I am in deep water, and the current overpowers me.", "comment": "tn Heb \u201cand there is no place to stand.\u201d
tn Heb \u201chave entered.\u201d"}, {"pk": 2839678, "translation": "NET", "book": 19, "chapter": 69, "verse": 3, "text": "I am exhausted from shouting for help; my throat is sore; my eyes grow tired of looking for my God.", "comment": "tn Heb \u201cmy eyes fail from waiting for my God.\u201d The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.
tn Or perhaps \u201craw\u201d; Heb \u201cburned; enflamed.\u201d"}, {"pk": 2839679, "translation": "NET", "book": 19, "chapter": 69, "verse": 4, "text": "Those who hate me without cause are more numerous than the hairs of my head. Those who want to destroy me, my enemies for no reason, outnumber me. They make me repay what I did not steal!", "comment": "tn Heb \u201c[with] a lie.\u201d The Hebrew noun \u05e9\u05c1\u05b6\u05e7\u05b6\u05e8 (sheqer, \u201clie\u201d) is used here as an adverb, \u201cfalsely, wrongfully\u201d (see Pss 35:19; 38:19).
tn Heb \u201cthat which I did not steal, then I restore.\u201d Apparently \u05d0\u05b8\u05d6 (\u2019az, \u201cthen\u201d) is used here to emphasize the verb that follows.sn They make me repay what I did not steal. The psalmist\u2019s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.
tn The Hebrew verb \u05e2\u05b8\u05e6\u05b7\u05dd (\u2019atsam) can sometimes mean \u201care strong,\u201d but here it probably focuses on numerical superiority; note the parallel verb \u05e8\u05b8\u05d1\u05b7\u05d1 (ravav, \u201cbe many\u201d)."}, {"pk": 2839680, "translation": "NET", "book": 19, "chapter": 69, "verse": 5, "text": "O God, you are aware of my foolish sins; my guilt is not hidden from you.", "comment": "sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.
tn Heb \u201cyou know my foolishness.\u201d"}, {"pk": 2839681, "translation": "NET", "book": 19, "chapter": 69, "verse": 6, "text": "Let none who rely on you be disgraced because of me, O sovereign LORD and king! Let none who seek you be ashamed because of me, O God of Israel!", "comment": "tn Heb \u201cO Master, Lord of hosts.\u201d Both titles draw attention to God\u2019s sovereign position."}, {"pk": 2839682, "translation": "NET", "book": 19, "chapter": 69, "verse": 7, "text": "For I suffer humiliation for your sake and am thoroughly disgraced.", "comment": "tn Heb \u201cand shame covers my face.\u201d
tn Heb \u201ccarry, bear.\u201d
tn Heb \u201con account of you.\u201d"}, {"pk": 2839683, "translation": "NET", "book": 19, "chapter": 69, "verse": 8, "text": "My own brothers treat me like a stranger; they act as if I were a foreigner.", "comment": "tn Heb \u201cand I am estranged to my brothers, and a foreigner to the sons of my mother.\u201d"}, {"pk": 2839684, "translation": "NET", "book": 19, "chapter": 69, "verse": 9, "text": "Certainly zeal for your house consumes me; I endure the insults of those who insult you.", "comment": "tn Or \u201cdevotion to.\u201d
tn Heb \u201cthe insults of those who insult you fall upon me.\u201dsn Jn 2:17 applies the first half of this verse to Jesus\u2019 ministry in the context of John\u2019s account of Jesus cleansing the temple.
sn God\u2019s house, the temple, here represents by metonymy God himself.
tn Or \u201cfor.\u201d This verse explains that the psalmist\u2019s suffering is due to his allegiance to God."}, {"pk": 2839685, "translation": "NET", "book": 19, "chapter": 69, "verse": 10, "text": "I weep and refrain from eating food, which causes others to insult me.", "comment": "sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
tn Heb \u201cand it becomes insults to me.\u201d"}, {"pk": 2839686, "translation": "NET", "book": 19, "chapter": 69, "verse": 11, "text": "I wear sackcloth and they ridicule me.", "comment": "tn Heb \u201cand I am an object of ridicule to them.\u201d"}, {"pk": 2839687, "translation": "NET", "book": 19, "chapter": 69, "verse": 12, "text": "Those who sit at the city gate gossip about me; drunkards mock me in their songs.", "comment": "tn Heb \u201cthe mocking songs of the drinkers of beer.\u201d"}, {"pk": 2839688, "translation": "NET", "book": 19, "chapter": 69, "verse": 13, "text": "O LORD, may you hear my prayer and be favorably disposed to me! O God, because of your great loyal love, answer me with your faithful deliverance!", "comment": "tn Heb \u201cas for me, [may] my prayer be to you, O Lord, [in] a time of favor.\u201d
tn Heb \u201cO God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.\u201d"}, {"pk": 2839689, "translation": "NET", "book": 19, "chapter": 69, "verse": 14, "text": "Rescue me from the mud! Don\u2019t let me sink! Deliver me from those who hate me, from the deep water!", "comment": "tn Heb \u201clet me be delivered.\u201d"}, {"pk": 2839690, "translation": "NET", "book": 19, "chapter": 69, "verse": 15, "text": "Don\u2019t let the current overpower me! Don\u2019t let the deep swallow me up! Don\u2019t let the pit devour me!", "comment": "tn Heb \u201cwell,\u201d which here symbolizes the place of the dead (cf. Ps 55:23).
tn Heb \u201cdo not let the well close its mouth upon me.\u201d"}, {"pk": 2839691, "translation": "NET", "book": 19, "chapter": 69, "verse": 16, "text": "Answer me, O LORD, for your loyal love is good! Because of your great compassion, turn toward me!", "comment": "tn Or \u201cpleasant\u201d; or \u201cdesirable.\u201d"}, {"pk": 2839692, "translation": "NET", "book": 19, "chapter": 69, "verse": 17, "text": "Do not ignore your servant, for I am in trouble! Answer me right away!", "comment": "tn Or \u201cquickly.\u201d
tn Heb \u201cdo not hide your face from.\u201d The Hebrew idiom \u201chide the face\u201d can (1) mean \u201cignore\u201d (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of \u201creject\u201d (see Pss 30:7; 88:14)."}, {"pk": 2839693, "translation": "NET", "book": 19, "chapter": 69, "verse": 18, "text": "Come near me and redeem me! Because of my enemies, rescue me!", "comment": "tn Heb \u201ccome near my life and redeem it.\u201d The verb \u201credeem\u201d casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14)."}, {"pk": 2839694, "translation": "NET", "book": 19, "chapter": 69, "verse": 19, "text": "You know how I am insulted, humiliated and disgraced; you can see all my enemies.", "comment": "tn Heb \u201cbefore you [are] all my enemies.\u201d"}, {"pk": 2839695, "translation": "NET", "book": 19, "chapter": 69, "verse": 20, "text": "Their insults are painful and make me lose heart; I look for sympathy, but receive none, for comforters, but find none.", "comment": "tn Heb \u201cbreak my heart.\u201d The \u201cheart\u201d is viewed here as the origin of the psalmist\u2019s emotions.
tn Heb \u201cand I wait for sympathy, but there is none.\u201d The form \u05e0\u05d5\u05bc\u05d3 (nud) is an infinitive functioning as a verbal noun:, \u201csympathizing.\u201d Some suggest emending the form to a participle \u05e0\u05b8\u05d3 (nad, \u201cone who shows sympathy\u201d). The verb \u05e0\u05d5\u05bc\u05d3 (nud) also has the nuance \u201cshow sympathy\u201d in Job 2:11; 42:11 and Isa 51:19.
tn The verb form appears to be a Qal preterite from an otherwise unattested root \u05e0\u05d5\u05bc\u05e9\u05c1 (nush), which some consider an alternate form of \u05d0\u05b8\u05e0\u05b7\u05e9\u05c1 (\u2019anash, \u201cbe weak; be sick\u201d; see BDB 60 s.v. I \u05d0\u05b8\u05e0\u05b7\u05e9\u05c1). Perhaps the form should be emended to a Niphal, \u05d5\u05b8\u05d0\u05b5\u05d0\u05b8\u05e0\u05b0\u05e9\u05c1\u05b8\u05d4 (va\u2019e\u2019onshah, \u201cand I am sick\u201d). The Niphal of \u05d0\u05b8\u05e0\u05b7\u05e9\u05c1 occurs in 2 Sam 12:15, where it is used to describe David\u2019s sick child.
tn Heb \u201cwait.\u201d"}, {"pk": 2839696, "translation": "NET", "book": 19, "chapter": 69, "verse": 21, "text": "They put bitter poison into my food, and to quench my thirst they give me vinegar to drink.", "comment": "tn According to BDB 912 s.v. II \u05e8\u05b9\u05d0\u05e9\u05c1 the term can mean \u201ca bitter and poisonous plant.\u201d
sn John 19:28\u201330 appears to understand Jesus\u2019 experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word \u201cthirsty\u201d in John 19:28."}, {"pk": 2839697, "translation": "NET", "book": 19, "chapter": 69, "verse": 22, "text": "May their dining table become a trap before them! May it be a snare for that group of friends!", "comment": "tc Heb \u201cand to the friends for a snare.\u201d The plural of \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace\u201d) is used in Ps 55:20 of one\u2019s \u201cfriends.\u201d If the reading of the MT is retained here, the term depicts the psalmist\u2019s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as \u05d5\u05bc\u05dc\u05b0\u05e9\u05c1\u05b4\u05dc\u05bc\u05d5\u05bc\u05de\u05b4\u05d9\u05dd (ul\u00ffshillumim, \u201cand for retribution\u201d). In this case the noun stands parallel to \u05e4\u05bc\u05b7\u05d7 (pakh, \u201ctrap\u201d) and \u05de\u05d5\u05b9\u05e7\u05b5\u05e9\u05c1 (moqesh, \u201csnare\u201d), and one might translate, \u201cmay their dining table become a trap before them, [a means of] retribution and a snare\u201d (cf. NIV)."}, {"pk": 2839698, "translation": "NET", "book": 19, "chapter": 69, "verse": 23, "text": "May their eyes be blinded! Make them shake violently!", "comment": "tn Heb \u201cmake their hips shake continually.\u201d
tn Heb \u201cmay their eyes be darkened from seeing.\u201d"}, {"pk": 2839699, "translation": "NET", "book": 19, "chapter": 69, "verse": 24, "text": "Pour out your judgment on them! May your raging anger overtake them!", "comment": "tn Heb \u201cthe rage of your anger.\u201d The phrase \u201crage of your anger\u201d employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, \u201cPairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,\u201d Semitics 2 (1971), 17-81.
tn Heb \u201canger.\u201d \u201cAnger\u201d here refers metonymically to divine judgment, which is the practical effect of God\u2019s anger."}, {"pk": 2839700, "translation": "NET", "book": 19, "chapter": 69, "verse": 25, "text": "May their camp become desolate, their tents uninhabited!", "comment": "tn Heb \u201cin their tents may there not be one who dwells.\u201dsn In Acts 1:20 Peter applies the language of this verse to Judas\u2019 experience. By changing the pronouns from plural to singular, he is able to apply the ancient curse, pronounced against the psalmist\u2019s enemies, to Judas in particular."}, {"pk": 2839701, "translation": "NET", "book": 19, "chapter": 69, "verse": 26, "text": "For they harass the one whom you discipline; they spread the news about the suffering of those whom you punish.", "comment": "tn Heb \u201cfor you, the one whom you strike, they chase.\u201d
tn Heb \u201cthey announce the pain of your wounded ones\u201d (i.e., \u201cthe ones whom you wounded,\u201d as the parallel line makes clear).sn The psalmist is innocent of the false charges made by his enemies (v. 4), but he is also aware of his sinfulness (v. 5) and admits that he experiences divine discipline (v. 26) despite his devotion to God (v. 9). Here he laments that his enemies take advantage of such divine discipline by harassing and slandering him. They \u201ckick him while he\u2019s down,\u201d as the expression goes.
tn Or \u201cpersecute\u201d; Heb \u201cchase.\u201d"}, {"pk": 2839702, "translation": "NET", "book": 19, "chapter": 69, "verse": 27, "text": "Hold them accountable for all their sins! Do not vindicate them!", "comment": "tn Heb \u201clet them not come into your vindication.\u201d
tn Heb \u201cplace sin upon their sin.\u201d"}, {"pk": 2839703, "translation": "NET", "book": 19, "chapter": 69, "verse": 28, "text": "May their names be deleted from the scroll of the living! Do not let their names be listed with the godly!", "comment": "tn Heb \u201clet them be wiped out of the scroll of the living.\u201dsn The phrase the scroll of the living occurs only here in the OT. It pictures a scroll or census list containing the names of the citizens of a community. When an individual died, that person\u2019s name was removed from the list. So this curse is a very vivid way of asking that the enemies die.
tn Heb \u201cand with the godly let them not be written.\u201dsn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly."}, {"pk": 2839704, "translation": "NET", "book": 19, "chapter": 69, "verse": 29, "text": "I am oppressed and suffering! O God, deliver and protect me!", "comment": "tn Heb \u201cyour deliverance, O God, may it protect me.\u201d"}, {"pk": 2839705, "translation": "NET", "book": 19, "chapter": 69, "verse": 30, "text": "I will sing praises to God\u2019s name! I will magnify him as I give him thanks!", "comment": "tn Heb \u201cI will praise the name of God with a song.\u201d
tn Heb \u201cI will magnify him with thanks.\u201d"}, {"pk": 2839706, "translation": "NET", "book": 19, "chapter": 69, "verse": 31, "text": "That will please the LORD more than an ox or a bull with horns and hooves."}, {"pk": 2839707, "translation": "NET", "book": 19, "chapter": 69, "verse": 32, "text": "The oppressed look on \u2014 let them rejoice! You who seek God, may you be encouraged!", "comment": "tn Heb \u201cmay your heart[s] live.\u201d See Ps 22:26.
sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2)."}, {"pk": 2839708, "translation": "NET", "book": 19, "chapter": 69, "verse": 33, "text": "For the LORD listens to the needy; he does not despise his captive people.", "comment": "tn Heb \u201chis prisoners he does not despise.\u201d"}, {"pk": 2839709, "translation": "NET", "book": 19, "chapter": 69, "verse": 34, "text": "Let the heavens and the earth praise him, along with the seas and everything that swims in them!"}, {"pk": 2839710, "translation": "NET", "book": 19, "chapter": 69, "verse": 35, "text": "For God will deliver Zion and rebuild the cities of Judah, and his people will again live in them and possess Zion.", "comment": "tn Heb \u201cit.\u201d The third feminine singular pronominal suffix probably refers to \u201cZion\u201d (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.
tn Heb \u201cthey\u201d; the referent (God\u2019s people) has been specified in the translation for clarity."}, {"pk": 2839711, "translation": "NET", "book": 19, "chapter": 69, "verse": 36, "text": "The descendants of his servants will inherit it, and those who are loyal to him will live in it.", "comment": "sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual\u2019s situation, while these verses seem to reflect a communal application of it.
tn Heb \u201cthe lovers of his name.\u201d The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6."}, {"pk": 2839712, "translation": "NET", "book": 19, "chapter": 70, "verse": 1, "text": "O God, please be willing to rescue me! O LORD, hurry and help me!", "comment": "sn Psalm 70. This psalm is almost identical to Ps 40:13\u201317. The psalmist asks for God\u2019s help and for divine retribution against his enemies.
tn Heb \u201cto cause to remember.\u201d The same form, a Hiphil infinitive of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cremember\u201d), also appears in the superscription of Ps 38. Some understand this in the sense of \u201cfor the memorial offering,\u201d but it may carry the idea of bringing one\u2019s plight to God\u2019s attention (see P. C. Craigie, Psalms 1\u201350 [WBC], 303).
tn Heb \u201cO God, to rescue me.\u201d A main verb is obviously missing. The verb \u05e8\u05b8\u05e6\u05b8\u05d4 (ratsah, \u201cbe willing\u201d) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name \u201cLord\u201d rather than \u201cGod.\u201d
tn Heb \u201churry to my help.\u201d See Pss 22:19; 38:22."}, {"pk": 2839713, "translation": "NET", "book": 19, "chapter": 70, "verse": 2, "text": "May those who are trying to take my life be embarrassed and ashamed! May those who want to harm me be turned back and ashamed!", "comment": "tn Heb \u201cmay they be embarrassed and ashamed, the ones seeking my life.\u201d Ps 40:14 has \u201ctogether\u201d after \u201cashamed,\u201d and \u201cto snatch it away\u201d after \u201cmy life.\u201d
tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies.sn See Ps 35:4 for a similar prayer."}, {"pk": 2839714, "translation": "NET", "book": 19, "chapter": 70, "verse": 3, "text": "May those who say, \u201cAha! Aha!\u201d be driven back and disgraced!", "comment": "tn The prefixed verbal form is understood as a jussive in this imprecation.
tn Heb \u201cMay they be turned back according to their shame, those who say, \u2018Aha! Aha!\u2019\u201d Ps 40:15 has the verb \u201chumiliated\u201d instead of \u201cturned back\u201d and adds \u201cto me\u201d after \u201csay.\u201d"}, {"pk": 2839715, "translation": "NET", "book": 19, "chapter": 70, "verse": 4, "text": "May all those who seek you be happy and rejoice in you! May those who love to experience your deliverance say continually, \u201cMay God be praised!\u201d", "comment": "tn Ps 40:16 uses the divine name \u201cLord\u201d here instead of \u201cGod.\u201d
tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.
tn Heb \u201cthose who love,\u201d which stands metonymically for its cause, the experience of being delivered by God.
tn The prefixed verbal form is taken as a jussive, \u201cmay the Lord be magnified [in praise].\u201d Another option is to take the verb as an imperfect, \u201cthe Lord is great.\u201d See Ps 35:27."}, {"pk": 2839716, "translation": "NET", "book": 19, "chapter": 70, "verse": 5, "text": "I am oppressed and needy! O God, hurry to me! You are my helper and my deliverer! O LORD, do not delay!", "comment": "sn See Pss 35:10; 37:14.
tn Ps 40:17 has \u201cmay the Lord pay attention to me.\u201d
tn Ps 40:17 has \u201cmy God\u201d instead of \u201cLord.\u201d"}, {"pk": 2839717, "translation": "NET", "book": 19, "chapter": 71, "verse": 1, "text": "In you, O LORD, I have taken shelter! Never let me be humiliated!", "comment": "sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1\u20133a."}, {"pk": 2839718, "translation": "NET", "book": 19, "chapter": 71, "verse": 2, "text": "Vindicate me by rescuing me! Listen to me! Deliver me!", "comment": "tn Heb \u201cin your vindication rescue me and deliver me.\u201d Ps 31:1 omits \u201cand deliver me.\u201d
tn Ps 31:2 adds \u201cquickly\u201d before \u201cdeliver.\u201d
tn Heb \u201cturn toward me your ear.\u201d"}, {"pk": 2839719, "translation": "NET", "book": 19, "chapter": 71, "verse": 3, "text": "Be my protector and refuge, a stronghold where I can be safe! For you are my high ridge and my stronghold.", "comment": "tc Heb \u201cbecome for me a rocky summit of a dwelling place.\u201d The Hebrew term \u05de\u05b8\u05e2\u05d5\u05b9\u05df (ma\u2019on, \u201cdwelling place\u201d) should probably be emended to \u05de\u05b8\u05e2\u05d5\u05b9\u05d6 (ma\u2019oz, \u201crefuge\u201d; see Ps 31:2).
sn You are my high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
tc Heb \u201cto enter continually, you commanded to deliver me.\u201d The Hebrew phrase \u05dc\u05b8\u05d1\u05d5\u05b9\u05d0 \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05d3 \u05e6\u05b4\u05d5\u05bc\u05b4\u05d9\u05ea\u05b8 (lavo\u2019 tamid tsivvita, \u201cto enter continually, you commanded\u201d) should be emended to \u05dc\u05b0\u05d1\u05b5\u05d9\u05ea \u05de\u05b0\u05e6\u05d5\u05bc\u05d3\u05d5\u05b9\u05ea (l\u00ffvet m\u00fftsudot, \u201ca house of strongholds\u201d; see Ps 31:2)."}, {"pk": 2839720, "translation": "NET", "book": 19, "chapter": 71, "verse": 4, "text": "My God, rescue me from the power of the wicked, from the hand of the cruel oppressor!", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2839721, "translation": "NET", "book": 19, "chapter": 71, "verse": 5, "text": "For you give me confidence, O Lord; O LORD, I have trusted in you since I was young.", "comment": "tn Heb \u201cO Lord, my source of confidence from my youth.\u201d
tn Heb \u201cfor you [are] my hope.\u201d"}, {"pk": 2839722, "translation": "NET", "book": 19, "chapter": 71, "verse": 6, "text": "I have leaned on you since birth; you pulled me from my mother\u2019s womb. I praise you continually.", "comment": "tc The form in the MT is derived from \u05d2\u05b8\u05d6\u05b8\u05d4 (gazah, \u201cto cut off\u201d), perhaps picturing God as the one who severed the psalmist\u2019s umbilical cord. Many interpreters and translators prefer to emend the text to \u05d2\u05b9\u05d7\u05b4\u05d9 (gokhiy), from \u05d2\u05d5\u05bc\u05d7 (gukh) or \u05d2\u05b4\u05d9\u05d7, (gikh, \u201cpull out\u201d; see Ps 22:9; cf. the present translation) or to \u05e2\u05d5\u05bc\u05d6\u05bc\u05b4\u05d9 (\u2019uzziy, \u201cmy strength\u201d; cf. NEB \u201cmy protector since I left my mother\u2019s womb\u201d).
tn Heb \u201cin you [is] my praise continually.\u201d
tn Heb \u201cfrom the womb.\u201d"}, {"pk": 2839723, "translation": "NET", "book": 19, "chapter": 71, "verse": 7, "text": "Many are appalled when they see me, but you are my secure shelter.", "comment": "tn Heb \u201clike a sign [i.e., portent or bad omen] I am to many.\u201d"}, {"pk": 2839724, "translation": "NET", "book": 19, "chapter": 71, "verse": 8, "text": "I praise you constantly and speak of your splendor all day long.", "comment": "tn Heb \u201cmy mouth is filled [with] your praise, all the day [with] your splendor.\u201d"}, {"pk": 2839725, "translation": "NET", "book": 19, "chapter": 71, "verse": 9, "text": "Do not reject me in my old age! When my strength fails, do not abandon me!", "comment": "tn Heb \u201cdo not cast me away at the time of old age.\u201d"}, {"pk": 2839726, "translation": "NET", "book": 19, "chapter": 71, "verse": 10, "text": "For my enemies talk about me; those waiting for a chance to kill me plot my demise.", "comment": "tn Heb \u201cthose who watch for my life consult together.\u201d"}, {"pk": 2839727, "translation": "NET", "book": 19, "chapter": 71, "verse": 11, "text": "They say, \u201cGod has abandoned him. Run and seize him, for there is no one who will rescue him!\u201d", "comment": "tn Heb \u201csaying.\u201d"}, {"pk": 2839728, "translation": "NET", "book": 19, "chapter": 71, "verse": 12, "text": "O God, do not remain far away from me! My God, hurry and help me!", "comment": "tn Heb \u201churry to my help.\u201d"}, {"pk": 2839729, "translation": "NET", "book": 19, "chapter": 71, "verse": 13, "text": "May my accusers be humiliated and defeated! May those who want to harm me be covered with scorn and disgrace!", "comment": "tn Heb \u201cthose who seek my harm.\u201d"}, {"pk": 2839730, "translation": "NET", "book": 19, "chapter": 71, "verse": 14, "text": "As for me, I will wait continually, and will continue to praise you.", "comment": "tn Heb \u201cand I add to all your praise.\u201d"}, {"pk": 2839731, "translation": "NET", "book": 19, "chapter": 71, "verse": 15, "text": "I will tell about your justice, and all day long proclaim your salvation, though I cannot fathom its full extent.", "comment": "tn Heb \u201cmy mouth declares your vindication, all the day your deliverance.\u201d
tn Heb \u201cthough I do not know [the] numbers,\u201d that is, the tally of God\u2019s just and saving acts. HALOT 768 s.v. \u05e1\u05b0\u05e4\u05b9\u05e8\u05d5\u05b9\u05ea understands the plural noun to mean \u201cthe art of writing.\u201d"}, {"pk": 2839732, "translation": "NET", "book": 19, "chapter": 71, "verse": 16, "text": "I will come and tell about the mighty acts of the sovereign LORD. I will proclaim your justice \u2014 yours alone.", "comment": "tn Heb \u201cI will come with.\u201d"}, {"pk": 2839733, "translation": "NET", "book": 19, "chapter": 71, "verse": 17, "text": "O God, you have taught me since I was young, and I am still declaring your amazing deeds.", "comment": "tn Heb \u201cand until now I am declaring.\u201d"}, {"pk": 2839734, "translation": "NET", "book": 19, "chapter": 71, "verse": 18, "text": "Even when I am old and gray, O God, do not abandon me, until I tell the next generation about your strength, and those coming after me about your power.", "comment": "tn Heb \u201cand even unto old age and gray hair.\u201d
tn Heb \u201cuntil I declare your arm to a generation, to everyone who comes your power.\u201d God\u2019s \u201carm\u201d here is an anthropomorphism that symbolizes his great strength."}, {"pk": 2839735, "translation": "NET", "book": 19, "chapter": 71, "verse": 19, "text": "Your justice, O God, extends to the skies above; you have done great things. O God, who can compare to you?", "comment": "tn Heb \u201cyour justice, O God, [is] unto the height.\u201d The Hebrew term \u05de\u05b8\u05e8\u05d5\u05b9\u05dd (marom, \u201cheight\u201d) is here a title for the sky/heavens.sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.
tn Or \u201cWho is like you?\u201d
tn Heb \u201cyou who have done great things.\u201d"}, {"pk": 2839736, "translation": "NET", "book": 19, "chapter": 71, "verse": 20, "text": "Though you have allowed me to experience much trouble and distress, revive me once again! Bring me up once again from the depths of the earth!", "comment": "tn Heb \u201cyou return, you bring me up.\u201d The Hebrew term \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201creturn\u201d) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist\u2019s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, \u201cyou will bring me up once again\u201d (cf. NIV, NRSV).
tn Heb \u201cyou who have caused me to see many harmful distresses.\u201d
tn Heb \u201cyou return, you give me life.\u201d The Hebrew term \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201creturn\u201d) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist\u2019s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, \u201cyou will revive me once again\u201d (cf. NIV, NRSV)."}, {"pk": 2839737, "translation": "NET", "book": 19, "chapter": 71, "verse": 21, "text": "Raise me to a position of great honor! Turn and comfort me!", "comment": "tn Heb \u201cincrease my greatness.\u201d The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist\u2019s request for \u201cgreatness\u201d (or \u201chonor\u201d) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.
tn The imperfects are understood here as expressing the psalmist\u2019s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)"}, {"pk": 2839738, "translation": "NET", "book": 19, "chapter": 71, "verse": 22, "text": "I will express my thanks to you with a stringed instrument, praising your faithfulness, O my God! I will sing praises to you accompanied by a harp, O Holy One of Israel!", "comment": "tn The word \u201cpraising\u201d is supplied in the translation for stylistic reasons.
sn The basic sense of the word \u201choly\u201d is \u201cset apart from that which is commonplace, special, unique.\u201d The Lord\u2019s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is \u201cset apart\u201d from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior."}, {"pk": 2839739, "translation": "NET", "book": 19, "chapter": 71, "verse": 23, "text": "My lips will shout for joy! Yes, I will sing your praises! I will praise you when you rescue me!", "comment": "tn Heb \u201cand my life [or \u201csoul\u201d] which you will have redeemed.\u201d The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
tn Or \u201cwhen.\u201d The translation assumes that \u05db\u05bc\u05b4\u05d9 (ki) has an emphasizing (asseverative) function here."}, {"pk": 2839740, "translation": "NET", "book": 19, "chapter": 71, "verse": 24, "text": "All day long my tongue will also tell about your justice, for those who want to harm me will be embarrassed and ashamed.", "comment": "tn Heb \u201cthose who seek my harm.\u201d
tn Heb \u201cwill have become embarrassed and ashamed.\u201d The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line."}, {"pk": 2839741, "translation": "NET", "book": 19, "chapter": 72, "verse": 1, "text": "O God, grant the king the ability to make just decisions! Grant the king\u2019s son the ability to make fair decisions!", "comment": "sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16\u201317). It is not entirely clear if vv. 2\u201315 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2\u20137); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9\u201314); (III) closing prayer (vv. 15\u201317). Whether a prayer, vision, or combination of the two, the psalm depicts the king\u2019s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah\u2019s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42\u201372; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
tn The preposition could be understood as indicating authorship (\u201cOf Solomon\u201d), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
tn Heb \u201cO God, your judgments to [the] king give.\u201d
sn Grant the king\u2026Grant the king\u2019s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase \u201cthe king\u2019s son\u201d in the second line may simply refer to \u201cthe king\u201d of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
tn Heb \u201cand your justice to [the] son of [the] king.\u201d"}, {"pk": 2839742, "translation": "NET", "book": 19, "chapter": 72, "verse": 2, "text": "Then he will judge your people fairly, and your oppressed ones equitably.", "comment": "sn These people are called God\u2019s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
tn The prefixed verbal form appears to be an imperfect, not a jussive."}, {"pk": 2839743, "translation": "NET", "book": 19, "chapter": 72, "verse": 3, "text": "The mountains will bring news of peace to the people, and the hills will announce justice.", "comment": "tn Heb \u201c[the] mountains will bear peace to the people, and [the] hills with justice.\u201d The personified mountains and hills probably represent messengers who will sweep over the land announcing the king\u2019s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133."}, {"pk": 2839744, "translation": "NET", "book": 19, "chapter": 72, "verse": 4, "text": "He will defend the oppressed among the people; he will deliver the children of the poor and crush the oppressor.", "comment": "tn Heb \u201cjudge [for].\u201d
tn Heb \u201csons.\u201d
tn The prefixed verbal form appears to be an imperfect, not a jussive."}, {"pk": 2839745, "translation": "NET", "book": 19, "chapter": 72, "verse": 5, "text": "People will fear you as long as the sun and moon remain in the sky, for generation after generation.", "comment": "tn God is the addressee (see vv. 1\u20132).
tn In this context \u201cfear\u201d probably means \u201cto demonstrate respect for the Lord\u2019s power and authority by worshiping him and obeying his commandments.\u201d See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read \u05d5\u05b0\u05d9\u05b7\u05d0\u05b2\u05e8\u05b4\u05d9\u05da\u05b0 (v\u00ff\u2019a\u2019arikh, \u201cand he [the king in this case] will prolong [days]\u201d), that is, \u201cwill live a long time\u201d (cf. NIV, NRSV).
tn Heb \u201cwith [the] sun, and before [the] moon [for] a generation, generations.\u201d The rare expression \u05d3\u05bc\u05d5\u05b9\u05e8 \u05d3\u05bc\u05d5\u05b9\u05e8\u05b4\u05d9\u05dd (dor dorim, \u201cgeneration, generations\u201d) occurs only here, in Ps 102:24, and in Isa 51:8."}, {"pk": 2839746, "translation": "NET", "book": 19, "chapter": 72, "verse": 6, "text": "He will descend like rain on the mown grass, like showers that drench the earth.", "comment": "sn The imagery of this verse compares the blessings produced by the king\u2019s reign to fructifying rains that cause the crops to grow.
tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root \u05d6\u05b8\u05e8\u05b7\u05e3 (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural \u05d9\u05b7\u05d6\u05b0\u05e8\u05b4\u05d9\u05e4\u05d5\u05bc (yazrifu), while HALOT 283 s.v. *\u05d6\u05e8\u05e3 prefers a Pilpel perfect, third masculine plural \u05d6\u05b4\u05e8\u05b0\u05d6\u05b0\u05e4\u05d5\u05bc (zirz\u00fffu). The translation assumes the latter.
tn The rare term zg refers to a sheep\u2019s fleece in Deut 18:4 and Job 31:20, but to \u201cmown\u201d grass or crops here and in Amos 7:1.
tn That is, the king (see vv. 2, 4)."}, {"pk": 2839747, "translation": "NET", "book": 19, "chapter": 72, "verse": 7, "text": "During his days the godly will flourish; peace will prevail as long as the moon remains in the sky.", "comment": "tn Heb \u201cand [there will be an] abundance of peace until there is no more moon.\u201d
tn Heb \u201csprout up,\u201d like crops. This verse continues the metaphor of rain utilized in v. 6."}, {"pk": 2839748, "translation": "NET", "book": 19, "chapter": 72, "verse": 8, "text": "May he rule from sea to sea, and from the Euphrates River to the ends of the earth!", "comment": "sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
tn Heb \u201cthe river,\u201d a reference to the Euphrates."}, {"pk": 2839749, "translation": "NET", "book": 19, "chapter": 72, "verse": 9, "text": "Before him the coastlands will bow down, and his enemies will lick the dust.", "comment": "sn As they bow down before him, it will appear that his enemies are licking the dust.
tn Or \u201cislands.\u201d The term here refers metonymically to those people who dwell in these regions."}, {"pk": 2839750, "translation": "NET", "book": 19, "chapter": 72, "verse": 10, "text": "The kings of Tarshish and the coastlands will offer gifts; the kings of Sheba and Seba will bring tribute.", "comment": "sn Tarshish was a distant western port, the precise location of which is uncertain.
sn Sheba was located in Arabia.
sn Seba was located in Africa."}, {"pk": 2839751, "translation": "NET", "book": 19, "chapter": 72, "verse": 11, "text": "All kings will bow down to him; all nations will serve him."}, {"pk": 2839752, "translation": "NET", "book": 19, "chapter": 72, "verse": 12, "text": "For he will rescue the needy when they cry out for help, and the oppressed who have no defender.", "comment": "tn The singular is representative. The typical needy individual here represents the entire group.
tn The singular is representative. The typical oppressed individual here represents the entire group."}, {"pk": 2839753, "translation": "NET", "book": 19, "chapter": 72, "verse": 13, "text": "He will take pity on the poor and needy; the lives of the needy he will save.", "comment": "tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16)."}, {"pk": 2839754, "translation": "NET", "book": 19, "chapter": 72, "verse": 14, "text": "From harm and violence he will defend them; he will value their lives.", "comment": "tn Heb \u201ctheir blood will be precious in his eyes.\u201d
tn Or \u201credeem their lives.\u201d The verb \u201credeem\u201d casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18)."}, {"pk": 2839755, "translation": "NET", "book": 19, "chapter": 72, "verse": 15, "text": "May he live! May they offer him gold from Sheba! May they continually pray for him! May they pronounce blessings on him all day long!", "comment": "tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (\u05d5), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, \u201cso that he may live and give to him gold of Sheba.\u201d But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula \u05d9\u05b0\u05d7\u05b4\u05d9 \u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b6\u05da\u05b0 (y\u00ffkhiy hammelekh, \u201cmay the king live\u201d; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (\u201cand may one pray\u2026and may one bless\u201d). Of course, the king\u2019s subjects, mentioned in the preceding context, are in view here.
tn Heb \u201cand he will give to him some gold of Sheba.\u201d The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (\u201cand may one give\u201d). Of course, the king\u2019s subjects, mentioned in the preceding context, are the tribute bearers in view here."}, {"pk": 2839756, "translation": "NET", "book": 19, "chapter": 72, "verse": 16, "text": "May there be an abundance of grain in the earth; on the tops of the mountains may it sway! May its fruit trees flourish like the forests of Lebanon! May its crops be as abundant as the grass of the earth!", "comment": "tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: \u201cMay there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or \u201chis\u201d?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!\u201d If one follows the MT, then it would appear that the \u201cfruit\u201d of the third line is a metaphorical reference to the king\u2019s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
tn That is, the grain.
tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator\u2019s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cearth\u201d) because this noun is normally grammatically feminine. Perhaps \u05e8\u05b9\u05d0\u05e9\u05c1 (ro\u2019sh, \u201ctop [of the mountains]\u201d) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
tn Heb \u201cfruit.\u201d
tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word \u201cearth\u201d at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, \u201clike Lebanon its fruit\u201d and emends the verb form from \u05d5\u05b0\u05d9\u05b8\u05e6\u05b4\u05d9\u05e6\u05d5\u05bc (v\u00ffyatsitsu; Qal imperfect third masculine plural with prefixed vav, [\u05d5]) to \u05d9\u05b8\u05e6\u05b4\u05d9\u05e5 (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form \u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9, piryo, \u201cits/his fruit\u201d) and the vav at the end of the form is placed on the following emended form (see the note on the word \u201ccrops\u201d), yielding \u05d5\u05b7\u05e2\u05b2\u05de\u05b4\u05d9\u05e8 (va\u2019amir, \u201cand [its] crops\u201d).
tn Heb \u201clike Lebanon.\u201d
tc The MT has \u201cfrom the city.\u201d The translation assumes an emendation to \u05e2\u05b2\u05de\u05b4\u05d9\u05e8 (\u2019amir, \u201ccrops\u201d).
tn The translation assumes that the verb \u05e6\u05d5\u05e5 (\u201cflourish\u201d) goes with the preceding line. The words \u201cbe as abundant\u201d are supplied in the translation for clarification.
tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
tn The Hebrew noun \u05e4\u05b4\u05e1\u05bc\u05b7\u05d4 (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root \u05e4\u05bc\u05b8\u05e9\u05c2\u05b8\u05d4 (pasah, \u201cto spread,\u201d see BDB 832 s.v.; the root appears as \u05e4\u05bc\u05b8\u05e1\u05b8\u05d4 [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun\u2019s rays spreading over the horizon and a tree\u2019s branches spreading out (see Jastrow 1194 s.v. \u05e4\u05e1\u05d9, \u05e4\u05bc\u05b8\u05e1\u05b8\u05d4, \u05e4\u05bc\u05b8\u05e9\u05c2\u05b8\u05d4). In Ps 72:16 a \u201cspreading of grain\u201d would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to \u05e1\u05b0\u05e4\u05b4\u05d9\u05d7\u05b7 (s\u00fffiakh, \u201csecond growth\u201d).
tn Heb \u201ctop\u201d (singular)."}, {"pk": 2839757, "translation": "NET", "book": 19, "chapter": 72, "verse": 17, "text": "May his fame endure! May his dynasty last as long as the sun remains in the sky! May they use his name when they formulate their blessings! May all nations consider him to be favored by God!", "comment": "tn Heb \u201cbefore the sun may his name increase.\u201d The Kethib (consonantal text) assumes \u05d9\u05b8\u05e0\u05b4\u05d9\u05df (yanin; a Hiphil of the verbal root \u05e0\u05b4\u05d9\u05df, nin) or \u05d9\u05b0\u05e0\u05b7\u05d9\u05b5\u05df (y\u00ffnayen; a Piel form), while the Qere (marginal reading) assumes \u05d9\u05b4\u05e0\u05bc\u05d5\u05b9\u05df (yinnon; a Niphal form). The verb \u05e0\u05b4\u05d9\u05df occurs only here, though a derived noun, meaning \u201coffspring,\u201d appears elsewhere (see Isa 14:22). The verb appears to mean \u201cpropagate, increase\u201d (BDB 630 s.v. \u05e0\u05d5\u05bc\u05df, \u05e0\u05b4\u05d9\u05df) or \u201cproduce shoots, get descendants\u201d (HALOT 696 s.v. \u05e0\u05d9\u05df). In this context this appears to be a prayer for a lasting dynasty that will keep the king\u2019s name and memory alive.
tn Heb \u201cmay they bless one another by him,\u201d that is, use the king\u2019s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (barakh, \u201cbless\u201d) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, \u201call the nations of the earth will be blessed through your offspring,\u201d or one could take the Hitpael as reflexive or reciprocal and translate, \u201call the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.\u201d In the first instance Abraham\u2019s (or Isaac\u2019s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations\u2019 blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: \u201cWhen one hears the words of this covenant [or \u201coath\u201d] and invokes a blessing on himself (Hitpael of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0) in his heart, saying: \u2018I will have peace, even though I walk with a rebellious heart.\u2019\u201d In this case the Hitpael is clearly reflexive, as the phrases \u201cin his heart\u201d and \u201cI will have peace\u201d indicate. The Hitpael of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 appears twice in Isaiah 65:16: \u201cThe one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.\u201d A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: \u201cIf you swear, \u2018As surely as the Lord lives,\u2019 with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.\u201d A passive nuance might work (\u201cthe nations will be blessed\u201d), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel\u2019s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0. In Ps 72:17 the Hitpael of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 is followed by the prepositional phrase \u05d1\u05d5\u05b9 (vo, \u201cby him\u201d). The verb could theoretically be taken as passive, \u201cmay all the nations be blessed through him\u201d (cf. NIV, NRSV), because the preceding context describes the positive effects of this king\u2019s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of \u05d0\u05b8\u05e9\u05c1\u05b7\u05e8 (\u2019ashar) in a factitive/declarative sense, \u201cregard as happy, fortunate,\u201d suggests a reflexive or reciprocal nuance for the Hitpael of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.
tn Heb \u201call the nations, may they regard him as happy.\u201d The Piel is used here in a delocutive sense (\u201cregard as\u201d).
tn Heb \u201cmay his name [be] permanent.\u201d The prefixed verbal form is jussive, not imperfect."}, {"pk": 2839758, "translation": "NET", "book": 19, "chapter": 72, "verse": 18, "text": "The LORD God, the God of Israel, deserves praise! He alone accomplishes amazing things!", "comment": "tn Heb \u201c[the] one who does amazing things by himself.\u201d
tn Heb \u201c[be] blessed.\u201d See Pss 18:46; 28:6; 31:21; 41:13."}, {"pk": 2839759, "translation": "NET", "book": 19, "chapter": 72, "verse": 19, "text": "His glorious name deserves praise forevermore! May his majestic splendor fill the whole earth! We agree! We agree!", "comment": "tn Heb \u201csurely and surely\u201d (\u05d0\u05b8\u05de\u05b5\u05df \u05d5\u05b0\u05d0\u05b8\u05de\u05b5\u05df [\u2019amen v\u00ff\u2019amen], i.e., \u201cAmen and amen\u201d). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
tn Heb \u201c[be] blessed.\u201d
tn Or \u201cglory.\u201d"}, {"pk": 2839760, "translation": "NET", "book": 19, "chapter": 72, "verse": 20, "text": "This collection of the prayers of David son of Jesse ends here.", "comment": "tn Heb \u201cthe prayers of David, son of Jesse, are concluded.\u201d As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1\u20132, 10, 33, 42\u201350, 66\u201367, 71\u201372) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108\u2013110, 122, 124, 131, 138\u2013145)."}, {"pk": 2839761, "translation": "NET", "book": 19, "chapter": 73, "verse": 1, "text": "Certainly God is good to Israel, and to those whose motives are pure!", "comment": "sn Psalm 73. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.
tn Since the psalm appears to focus on an individual\u2019s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm\u2019s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase \u05dc\u05b0\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (l\u00ffyisra\u2019el \u2019elohim, \u201cto Israel, God\u201d) to \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd [or \u05d0\u05b5\u05dc] \u05dc\u05b8\u05d9\u05bc\u05b8\u05e9\u05c1\u05b8\u05e8 (\u2019elohim [or \u2019el] l\u00ffyyashar, \u201cGod [is good] to the upright one\u201d).
tn Heb \u201cto the pure of heart.\u201d"}, {"pk": 2839762, "translation": "NET", "book": 19, "chapter": 73, "verse": 2, "text": "But as for me, my feet almost slipped; my feet almost slid out from under me.", "comment": "tn The Hebrew verb normally means \u201cto pour out,\u201d but here it must have the nuance \u201cto slide.\u201dsn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost \u201cslipped\u201d in a spiritual sense. As he began to question God\u2019s justice, the psalmist came close to abandoning his faith."}, {"pk": 2839763, "translation": "NET", "book": 19, "chapter": 73, "verse": 3, "text": "For I envied those who are proud, as I observed the prosperity of the wicked.", "comment": "tn Heb \u201cpeace\u201d (\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd, shalom).
tn The imperfect verbal form here depicts the action as continuing in a past time frame."}, {"pk": 2839764, "translation": "NET", "book": 19, "chapter": 73, "verse": 4, "text": "For they suffer no pain; their bodies are strong and well-fed.", "comment": "tc Or \u201cfat.\u201d The MT of v. 4 reads as follows: \u201cfor there are no pains at their death, and fat [is] their body.\u201d Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18\u201320, 27), some prefer to emend the text by redividing it. The term \u05dc\u05b0\u05de\u05d5\u05b9\u05ea\u05b8\u05dd (l\u00ffmotam,\u201cat their death\u201d) is changed to \u05dc\u05b8\u05de\u05d5\u05b9 \u05ea\u05bc\u05b8\u05dd (lamo tam, \u201c[there are no pains] to them, strong [and fat are their bodies]\u201d). The term \u05ea\u05bc\u05b8\u05dd (tam, \u201ccomplete; sound\u201d) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one\u2019s old age as a sign of divine favor. See ANET 661.
tn Or \u201cbellies.\u201d
tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to \u201cbonds\u201d or \u201cropes.\u201d In Ps 73:4 it is used metaphorically of pain and suffering that restricts one\u2019s enjoyment of life."}, {"pk": 2839765, "translation": "NET", "book": 19, "chapter": 73, "verse": 5, "text": "They are immune to the trouble common to men; they do not suffer as other men do.", "comment": "tn Heb \u201cin the trouble of man they are not, and with mankind they are not afflicted.\u201d"}, {"pk": 2839766, "translation": "NET", "book": 19, "chapter": 73, "verse": 6, "text": "Arrogance is their necklace, and violence their clothing.", "comment": "tn Heb \u201ca garment of violence covers them.\u201d The metaphor suggests that violence is habitual for the wicked. They \u201cwear\u201d it like clothing; when one looks at them, violence is what one sees.
sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked \u201cwear\u201d proudly. It draws attention to them, just as a beautiful necklace does to its owner."}, {"pk": 2839767, "translation": "NET", "book": 19, "chapter": 73, "verse": 7, "text": "Their prosperity causes them to do wrong; their thoughts are sinful.", "comment": "tc The MT reads \u201cit goes out from fatness their eye,\u201d which might be paraphrased, \u201ctheir eye protrudes [or \u201cbulges\u201d] because of fatness.\u201d This in turn might refer to their greed; their eyes \u201cbug out\u201d when they see rich food or produce (the noun \u05d7\u05b5\u05dc\u05b6\u05d1 [khelev, \u201cfatness\u201d] sometimes refers to such food or produce). However, when used with the verb \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019, \u201cgo out\u201d) the preposition \u05de\u05b4\u05df (\u201cfrom\u201d) more naturally indicates source. For this reason it is preferable to emend \u05e2\u05b5\u05d9\u05e0\u05b5\u05de\u05d5\u05b9 (\u2019enemo, \u201ctheir eye\u201d) to \u05e2\u05b2\u05d5\u05b9\u05e0\u05b8\u05de\u05d5\u05b9, (\u2019avonamo, \u201ctheir sin\u201d) and read, \u201cand their sin proceeds forth from fatness,\u201d that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take \u05d7\u05b5\u05dc\u05b6\u05d1 (\u201cfatness\u201d) in the sense of \u201cunreceptive, insensitive\u201d (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
tn Heb \u201cthe thoughts of [their] heart [i.e., mind] cross over\u201d (i.e., violate God\u2019s moral boundary, see Ps 17:3)."}, {"pk": 2839768, "translation": "NET", "book": 19, "chapter": 73, "verse": 8, "text": "They mock and say evil things; they proudly threaten violence.", "comment": "tn Heb \u201coppression from an elevated place they speak.\u201d The traditional accentuation of the MT places \u201coppression\u201d with the preceding line. In this case, one might translate, \u201cthey mock and speak with evil [of] oppression, from an elevated place [i.e., \u201cproudly\u201d] they speak.\u201d By placing \u201coppression\u201d with what follows, one achieves better poetic balance in the parallelism.
tn The verb \u05de\u05d5\u05bc\u05e7 (muq, \u201cmock\u201d) occurs only here in the OT.
tn Heb \u201cand speak with evil.\u201d"}, {"pk": 2839769, "translation": "NET", "book": 19, "chapter": 73, "verse": 9, "text": "They speak as if they rule in heaven, and lay claim to the earth.", "comment": "tn Heb \u201cthey set in heaven their mouth, and their tongue walks through the earth.\u201d The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -\u05d1\u05bc\u05b0 (bet) the first line as adversative and translate, \u201cthey set their mouth against heaven,\u201d that is, they defy God."}, {"pk": 2839770, "translation": "NET", "book": 19, "chapter": 73, "verse": 10, "text": "Therefore they have more than enough food to eat, and even suck up the water of the sea.", "comment": "tc Heb \u201ctherefore his people return [so Qere (marginal reading); Kethib (consonantal text) has \u201che brings back\u201d] to here, and waters of abundance are sucked up by them.\u201d The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood\u2019s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: \u05dc\u05b8\u05db\u05b5\u05df \u05d9\u05b4\u05e9\u05c2\u05b0\u05d1\u05b0\u05e2\u05d5\u05bc\u05dd \u05dc\u05b6\u05d7\u05b6\u05dd \u05d5\u05bc\u05de\u05b5\u05d9 \u05de\u05b8\u05dc\u05b5\u05d0 \u05d9\u05b8\u05de\u05b9\u05e6\u05bc\u05d5\u05bc \u05dc\u05b8\u05de\u05d5\u05b9 (\u201ctherefore they are filled with food, and waters of abundance they suck up for themselves\u201d). The reading \u05d9\u05b4\u05e9\u05c2\u05b0\u05d1\u05b0\u05e2\u05d5\u05bc\u05dd \u05dc\u05b6\u05d7\u05b6\u05dd (yisv\u00ff\u2019um lekhem, \u201cthey are filled with food\u201d) assumes (1) an emendation of \u05d9\u05b8\u05e9\u05c1\u05d9\u05bc\u05d1 \u05e2\u05b7\u05de\u05bc\u05d5\u05b9 (yashyyv, \u201che will bring back his people\u201d) to \u05d9\u05b4\u05e9\u05c2\u05b0\u05d1\u05b0\u05e2\u05d5\u05bc\u05dd (yisv\u00ff\u2019um, \u201cthey will be filled\u201d; a Qal imperfect third masculine plural form from \u05e9\u05c2\u05b8\u05d1\u05b7\u05e2 [sava\u2019] with enclitic mem [\u05dd]), and (2) an emendation of \u05d4\u05b2\u05dc\u05b9\u05dd (halom, \u201cto here\u201d) to \u05dc\u05b6\u05d7\u05b6\u05dd (\u201cfood\u201d). The expression \u201cbe filled/fill with food\u201d appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form \u05d9\u05b4\u05de\u05bc\u05b8\u05e6\u05d5\u05bc (yimmatsu, derived from \u05de\u05b8\u05e6\u05b8\u05d4, matsah, \u201cdrain\u201d) is emended to a Qal form \u05d9\u05b8\u05de\u05b9\u05e6\u05bc\u05d5\u05bc (yamotsu), derived from \u05de\u05b8\u05e6\u05b7\u05e5 (matsats, \u201cto suck\u201d). In Isa 66:11 the verbs \u05e9\u05c2\u05b8\u05d1\u05b7\u05e2 (sava\u2019; proposed in Ps 73:10a) and \u05de\u05b8\u05e6\u05b7\u05e5 (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more."}, {"pk": 2839771, "translation": "NET", "book": 19, "chapter": 73, "verse": 11, "text": "They say, \u201cHow does God know what we do? Is the sovereign one aware of what goes on?\u201d", "comment": "tn Heb \u201cHow does God know? Is there knowledge with the Most High?\u201d They appear to be practical atheists, who acknowledge God\u2019s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1)."}, {"pk": 2839772, "translation": "NET", "book": 19, "chapter": 73, "verse": 12, "text": "Take a good look! This is what the wicked are like, those who always have it so easy and get richer and richer.", "comment": "tn Heb \u201cLook, these [are] the wicked.\u201d
tn Heb \u201cthe ones who are always at ease [who] increase wealth.\u201d"}, {"pk": 2839773, "translation": "NET", "book": 19, "chapter": 73, "verse": 13, "text": "I concluded, \u201cSurely in vain I have kept my motives pure and maintained a pure lifestyle.", "comment": "tn Heb \u201cheart,\u201d viewed here as the seat of one\u2019s thoughts and motives.
tn The words \u201cI concluded\u201d are supplied in the translation. It is apparent that vv. 13\u201314 reflect the psalmist\u2019s thoughts at an earlier time (see vv. 2\u20133), prior to the spiritual awakening he describes in vv. 17\u201328.
tn Heb \u201cand washed my hands in innocence.\u201d The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to \u201chands\u201d suggests actions."}, {"pk": 2839774, "translation": "NET", "book": 19, "chapter": 73, "verse": 14, "text": "I suffer all day long, and am punished every morning.\u201d"}, {"pk": 2839775, "translation": "NET", "book": 19, "chapter": 73, "verse": 15, "text": "If I had publicized these thoughts, I would have betrayed your loyal followers.", "comment": "tn Heb \u201cIf I had said, \u2018I will speak out like this.\u2019\u201d
tn Heb \u201clook, the generation of your sons I would have betrayed.\u201d The phrase \u201cgeneration of your [i.e., God\u2019s] sons\u201d occurs only here in the OT. Some equate the phrase with \u201cgeneration of the godly\u201d (Ps 14:5), \u201cgeneration of the ones seeking him\u201d (Ps 24:6), and \u201cgeneration of the upright\u201d (Ps 112:2). In Deut 14:1 the Israelites are referred to as God\u2019s \u201csons.\u201d Perhaps the psalmist refers here to those who are \u201cIsraelites\u201d in the true sense because of their loyalty to God (note the juxtaposition of \u201cIsrael\u201d with \u201cthe pure in heart\u201d in v. 1)."}, {"pk": 2839776, "translation": "NET", "book": 19, "chapter": 73, "verse": 16, "text": "When I tried to make sense of this, it was troubling to me.", "comment": "tn Heb \u201cand [when] I pondered to understand this, troubling it [was] in my eyes.\u201d"}, {"pk": 2839777, "translation": "NET", "book": 19, "chapter": 73, "verse": 17, "text": "Then I entered the precincts of God\u2019s temple, and understood the destiny of the wicked.", "comment": "tn Heb \u201cI discerned their end.\u201d At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.
tn The plural of the term \u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u05e9\u05c1 (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51)."}, {"pk": 2839778, "translation": "NET", "book": 19, "chapter": 73, "verse": 18, "text": "Surely you put them in slippery places; you bring them down to ruin.", "comment": "tn Heb \u201ccause them to fall.\u201d
tn The use of the Hebrew term \u05d0\u05b7\u05da\u05b0 (\u2019akh, \u201csurely\u201d) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist\u2019s earlier despair and the second his newly discovered confidence."}, {"pk": 2839779, "translation": "NET", "book": 19, "chapter": 73, "verse": 19, "text": "How desolate they become in a mere moment! Terrifying judgments make their demise complete!", "comment": "tn Heb \u201cthey come to an end, they are finished, from terrors.\u201d"}, {"pk": 2839780, "translation": "NET", "book": 19, "chapter": 73, "verse": 20, "text": "They are like a dream after one wakes up. O Lord, when you awake you will despise them.", "comment": "tn Heb \u201clike a dream from awakening.\u201d They lack any real substance; their prosperity will last for only a brief time.
sn When you awake. The psalmist compares God\u2019s inactivity to sleep and the time of God\u2019s judgment to his awakening from sleep.
tn Heb \u201cyou will despise their form.\u201d The Hebrew term \u05e6\u05b6\u05dc\u05b6\u05dd (tselem, \u201cform; image\u201d) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one\u2019s dreams. Note the similar use of the term in Ps 39:6."}, {"pk": 2839781, "translation": "NET", "book": 19, "chapter": 73, "verse": 21, "text": "Yes, my spirit was bitter, and my insides felt sharp pain.", "comment": "tn Or perhaps \u201cwhen.\u201d
tn Heb \u201cand [in] my kidneys I was pierced.\u201d The imperfect verbal form here describes a continuing condition in a past time frame.
tn The imperfect verbal form here describes a continuing attitude in a past time frame."}, {"pk": 2839782, "translation": "NET", "book": 19, "chapter": 73, "verse": 22, "text": "I was ignorant and lacked insight; I was as senseless as an animal before you.", "comment": "tn Heb \u201can animal I was with you.\u201d
tn Heb \u201cand I was not knowing.\u201d
tn Or \u201cbrutish, stupid.\u201d"}, {"pk": 2839783, "translation": "NET", "book": 19, "chapter": 73, "verse": 23, "text": "But I am continually with you; you hold my right hand."}, {"pk": 2839784, "translation": "NET", "book": 19, "chapter": 73, "verse": 24, "text": "You guide me by your wise advice, and then you will lead me to a position of honor.", "comment": "tn Heb \u201cand afterward [to] glory you will take me.\u201d Some interpreters view this as the psalmist\u2019s confidence in an afterlife in God\u2019s presence and understand \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 (cavod) as a metonymic reference to God\u2019s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh, \u201ctake\u201d) here carries the nuance \u201clead, guide, conduct,\u201d as in Num 23:14, 27\u201328; Josh 24:3 and Prov 24:11.
tn The imperfect verbal form here suggests this is the psalmist\u2019s ongoing experience."}, {"pk": 2839785, "translation": "NET", "book": 19, "chapter": 73, "verse": 25, "text": "Whom do I have in heaven but you? I desire no one but you on earth.", "comment": "tn Heb \u201cWho [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.\u201d The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe."}, {"pk": 2839786, "translation": "NET", "book": 19, "chapter": 73, "verse": 26, "text": "My flesh and my heart may grow weak, but God always protects my heart and gives me stability.", "comment": "tn Heb \u201cis the rocky summit of my heart and my portion.\u201d The psalmist compares the Lord to a rocky summit where one could go for protection and to landed property, which was foundational to economic stability in ancient Israel.
tn Or \u201cforever.\u201d
tn The Hebrew verb \u05db\u05b8\u05dc\u05b8\u05d4 (khalah, \u201cto fail; to grow weak\u201d) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11)."}, {"pk": 2839787, "translation": "NET", "book": 19, "chapter": 73, "verse": 27, "text": "Yes, look! Those far from you die; you destroy everyone who is unfaithful to you.", "comment": "tn Or \u201cfor.\u201d
sn The following line defines the phrase far from you in a spiritual sense. Those \u201cfar\u201d from God are those who are unfaithful and disloyal to him.
tn Heb \u201ceveryone who commits adultery from you.\u201d"}, {"pk": 2839788, "translation": "NET", "book": 19, "chapter": 73, "verse": 28, "text": "But as for me, God\u2019s presence is all I need. I have made the sovereign LORD my shelter, as I declare all the things you have done.", "comment": "tn The infinitive construct with -\u05dc\u05b0 (l\u00ff) is understood here as indicating an attendant circumstance. Another option is to take it as indicating purpose (\u201cso that I might declare\u201d) or result (\u201cwith the result that I declare\u201d).
tn Heb \u201cbut as for me, the nearness of God for me [is] good.\u201d"}, {"pk": 2839789, "translation": "NET", "book": 19, "chapter": 74, "verse": 1, "text": "Why, O God, have you permanently rejected us? Why does your anger burn against the sheep of your pasture?", "comment": "tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. The word is derived from a verb meaning \u201cto be prudent; to be wise.\u201d Various options are: \u201ca contemplative song,\u201d \u201ca song imparting moral wisdom,\u201d or \u201ca skillful [i.e., well-written] song.\u201d The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52\u201355, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586 b.c., asks God to consider Israel\u2019s sufferings and intervene on behalf of his people. He describes the ruined temple, recalls God\u2019s mighty deeds in the past, begs for mercy, and calls for judgment upon God\u2019s enemies.
sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
tn Heb \u201csmoke.\u201d The picture is that of a fire that continues to smolder."}, {"pk": 2839790, "translation": "NET", "book": 19, "chapter": 74, "verse": 2, "text": "Remember your people whom you acquired in ancient times, whom you rescued so they could be your very own nation, as well as Mount Zion, where you dwell!", "comment": "tn Heb \u201cyour assembly,\u201d which pictures God\u2019s people as an assembled community.
tn Heb \u201credeemed.\u201d The verb \u201credeem\u201d casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).
tn Heb \u201cthe tribe of your inheritance\u201d (see Jer 10:16; 51:19)."}, {"pk": 2839791, "translation": "NET", "book": 19, "chapter": 74, "verse": 3, "text": "Hurry and look at the permanent ruins, and all the damage the enemy has done to the temple!", "comment": "tn Heb \u201clift up your steps to,\u201d which may mean \u201crun, hurry.\u201d
tn Heb \u201ceverything [the] enemy has damaged in the holy place.\u201d"}, {"pk": 2839792, "translation": "NET", "book": 19, "chapter": 74, "verse": 4, "text": "Your enemies roar in the middle of your sanctuary; they set up their battle flags.", "comment": "tn This verb is often used of a lion\u2019s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.
tn Heb \u201cyour meeting place.\u201d
tn Heb \u201cthey set up their banners [as] banners.\u201d The Hebrew noun \u05d0\u05d5\u05b9\u05ea (\u2019ot, \u201csign\u201d) here refers to the enemy army\u2019s battle flags and banners (see Num 2:12)."}, {"pk": 2839793, "translation": "NET", "book": 19, "chapter": 74, "verse": 5, "text": "They invade like lumberjacks swinging their axes in a thick forest.", "comment": "tn Heb \u201cit is known like one bringing upwards, in a thicket of wood, axes.\u201d The Babylonian invaders destroyed the woodwork in the temple."}, {"pk": 2839794, "translation": "NET", "book": 19, "chapter": 74, "verse": 6, "text": "And now they are tearing down all its engravings with axes and crowbars.", "comment": "tn The imperfect verbal form vividly describes the act as underway.
tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has \u201cand a time.\u201d
tn Heb \u201cits engravings together.\u201d
tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).
tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a \u201cpickaxe\u201d (cf. NEB \u201chatchet and pick\u201d; NIV \u201caxes and hatchets\u201d; NRSV \u201chatchets and hammers\u201d)."}, {"pk": 2839795, "translation": "NET", "book": 19, "chapter": 74, "verse": 7, "text": "They set your sanctuary on fire; they desecrate your dwelling place by knocking it to the ground.", "comment": "tn Heb \u201cto the ground they desecrate the dwelling place of your name.\u201d"}, {"pk": 2839796, "translation": "NET", "book": 19, "chapter": 74, "verse": 8, "text": "They say to themselves, \u201cWe will oppress all of them.\u201d They burn down all the places where people worship God in the land.", "comment": "tn Heb \u201cthey burn down all the meeting places of God in the land.\u201d
tc Heb \u201c[?] altogether.\u201d The Hebrew form \u05e0\u05b4\u05d9\u05e0\u05b8\u05dd (ninam) is problematic. It could be understood as the noun \u05e0\u05b4\u05d9\u05df (nin, \u201coffspring\u201d) but the statement \u201ctheir offspring altogether\u201d would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends \u05d9\u05b8\u05d7\u05b7\u05d3 (yakhad, \u201caltogether\u201d) to \u05d9\u05b8\u05d7\u05b4\u05d9\u05d3 (yakhid, \u201calone\u201d) and translate \u201clet their offspring be solitary\u201d (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from \u05d9\u05b8\u05e0\u05b8\u05d4 (yanah, \u201cto oppress\u201d) with a third masculine plural pronominal suffix, \u201cwe will oppress them.\u201d However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil \u05e0\u05d5\u05b9\u05e0\u05b5\u05dd (nonem, \u201cwe will oppress them\u201d).
tn Heb \u201cin their heart.\u201d"}, {"pk": 2839797, "translation": "NET", "book": 19, "chapter": 74, "verse": 9, "text": "We do not see any signs of God\u2019s presence; there are no longer any prophets and we have no one to tell us how long this will last.", "comment": "tn Heb \u201cand [there is] not with us one who knows how long.\u201d
tn Heb \u201cour signs we do not see.\u201d Because of the reference to a prophet in the next line, it is likely that the \u201csigns\u201d in view here include the evidence of God\u2019s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7\u20138) or object lessons which they acted out (see, for example, Isa 20:3).
tn Heb \u201cthere is not still a prophet.\u201d"}, {"pk": 2839798, "translation": "NET", "book": 19, "chapter": 74, "verse": 10, "text": "How long, O God, will the adversary hurl insults? Will the enemy blaspheme your name forever?"}, {"pk": 2839799, "translation": "NET", "book": 19, "chapter": 74, "verse": 11, "text": "Why do you remain inactive? Intervene and destroy him!", "comment": "tn Heb \u201cWhy do you draw back your hand, even your right hand? From the midst of your chest, destroy!\u201d The psalmist pictures God as having placed his right hand (symbolic of activity and strength) inside his robe against his chest. He prays that God would pull his hand out from under his robe and use it to destroy the enemy."}, {"pk": 2839800, "translation": "NET", "book": 19, "chapter": 74, "verse": 12, "text": "But God has been my king from ancient times, performing acts of deliverance on the earth.", "comment": "tn The psalmist speaks as Israel\u2019s representative here.
tn Heb \u201cin the midst of the earth.\u201d"}, {"pk": 2839801, "translation": "NET", "book": 19, "chapter": 74, "verse": 13, "text": "You destroyed the sea by your strength; you shattered the heads of the sea monster in the water.", "comment": "tn The Hebrew text has the plural form, \u201csea monsters\u201d (cf. NRSV \u201cdragons\u201d), but it is likely that an original enclitic mem has been misunderstood as a plural ending. The imagery of the mythological sea monster is utilized here. See the note on \u201cLeviathan\u201d in v. 14.
tn The derivation and meaning of the Polel verb form \u05e4\u05bc\u05d5\u05b9\u05e8\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8 (porarta) are uncertain. The form may be related to an Akkadian cognate meaning \u201cbreak, shatter,\u201d though the biblical Hebrew cognate of this verb always appears in the Hiphil or Hophal stem. BDB 830 s.v. II \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 suggests a homonym here, meaning \u201cto split; to divide.\u201d A Hitpolel form of a root \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar) appears in Isa 24:19 with the meaning \u201cto shake violently.\u201d"}, {"pk": 2839802, "translation": "NET", "book": 19, "chapter": 74, "verse": 14, "text": "You crushed the heads of Leviathan; you fed him to the people who live along the coast.", "comment": "sn You crushed the heads of Leviathan. The imagery of vv. 13\u201314 originates in West Semitic mythology. The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) \u201cWas not the dragon [Ugaritic tnn, cognate with Hebrew \u05ea\u05bc\u05b7\u05e0\u05b4\u05d9\u05df (tanin), translated \u201csea monster\u201d in v. 13] vanquished and captured? I did destroy the wriggling [Ugaritic \u2019qltn, cognate to Hebrew \u05e2\u05b2\u05e7\u05b7\u05dc\u05bc\u05b8\u05ea\u05d5\u05b9\u05df (\u2019aqallaton), translated \u201csquirming\u201d in Isa 27:1] serpent, the tyrant with seven heads\u201d (note the use of the plural \u201cheads\u201d here and in v. 13). (See CTA 3.iii.38-39 in G. R. Driver, Canaanite Myths and Legends, 50.) (2) \u201cFor all that you smote Leviathan the slippery [Ugaritic brh, cognate to Hebrew \u05d1\u05bc\u05b8\u05e8\u05b4\u05d7\u05b7 (bariakh), translated \u201cfast moving\u201d in Isa 27:1] serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads\u201d (See CTA 5.i.1-3 in G. R. Driver, Canaanite Myths and Legends, 68.) In the myths Leviathan is a sea creature that symbolizes the destructive water of the sea and, in turn, the forces of chaos that threaten the established order. In the OT, the battle with the sea motif is applied to Yahweh\u2019s victories over the forces of chaos at creation and in history (see Pss 74:13\u201314; 77:16\u201320; 89:9\u201310; Isa 51:9\u201310). Yahweh\u2019s subjugation of the waters of chaos is related to his kingship (see Pss 29:3, 10; 93:3\u20134). Isa 27:1 applies imagery from Canaanite mythology to Yahweh\u2019s eschatological victory over his enemies. Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea. Here in Ps 74:13\u201314 the primary referent is unclear. The psalmist may be describing God\u2019s creation of the world (note vv. 16\u201317 and see Ps 89:9\u201312), when he brought order out of a watery mass, or the exodus (see Isa 51:9\u201310), when he created Israel by destroying the Egyptians in the waters of the sea.
tn The prefixed verbal form is understood as a preterite in this narrational context.
sn You fed him to the people. This pictures the fragments of Leviathan\u2019s dead corpse washing up on shore and being devoured by those who find them. If the exodus is in view, then it may allude to the bodies of the dead Egyptians which washed up on the shore of the Red Sea (see Exod 14:30)."}, {"pk": 2839803, "translation": "NET", "book": 19, "chapter": 74, "verse": 15, "text": "You broke open the spring and the stream; you dried up perpetually flowing rivers.", "comment": "sn You broke open the spring and the stream. Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15\u201316, 20; 105:41).
sn Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3\u20134)."}, {"pk": 2839804, "translation": "NET", "book": 19, "chapter": 74, "verse": 16, "text": "You established the cycle of day and night; you put the moon and sun in place.", "comment": "tn Heb \u201cTo you [is] day, also to you [is] night.\u201d
tn Heb \u201c[the] light.\u201d Following the reference to \u201cday and night\u201d and in combination with \u201csun,\u201d it is likely that the Hebrew term \u05de\u05b8\u05d0\u05d5\u05b9\u05e8 (ma\u2019or, \u201clight\u201d) refers here to the moon.
tn Heb \u201cyou established [the] light and [the] sun.\u201d"}, {"pk": 2839805, "translation": "NET", "book": 19, "chapter": 74, "verse": 17, "text": "You set up all the boundaries of the earth; you created the cycle of summer and winter.", "comment": "tn This would appear to refer to geographical boundaries, such as mountains, rivers, and seacoasts. However, since the day-night cycle has just been mentioned (v. 16) and the next line speaks of the seasons, it is possible that \u201cboundaries\u201d here refers to the divisions of the seasons. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:156.
tn Heb \u201csummer and winter, you, you formed them.\u201d"}, {"pk": 2839806, "translation": "NET", "book": 19, "chapter": 74, "verse": 18, "text": "Remember how the enemy hurls insults, O LORD, and how a foolish nation blasphemes your name!", "comment": "tn Or \u201c[how] the enemy insults the Lord.\u201d
tn Heb \u201cremember this.\u201d"}, {"pk": 2839807, "translation": "NET", "book": 19, "chapter": 74, "verse": 19, "text": "Do not hand the life of your dove over to a wild animal! Do not continue to disregard the lives of your oppressed people!", "comment": "tn Heb \u201cdo not forget forever.\u201d
sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove."}, {"pk": 2839808, "translation": "NET", "book": 19, "chapter": 74, "verse": 20, "text": "Remember your covenant promises, for the dark regions of the earth are full of places where violence rules.", "comment": "tn Heb \u201cfor the dark places of the earth are full of dwelling places of violence.\u201d The \u201cdark regions\u201d are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts \u201cdark regions\u201d refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).
tc Heb \u201clook at the covenant.\u201d The LXX reads \u201cyour covenant,\u201d which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (\u05db\u05bc\u05b4\u05d9) begins with kaf (\u05db)."}, {"pk": 2839809, "translation": "NET", "book": 19, "chapter": 74, "verse": 21, "text": "Do not let the afflicted be turned back in shame! Let the oppressed and poor praise your name!", "comment": "sn Let the oppressed and poor praise your name! The statement is metonymic. The point is this: May the oppressed be delivered from their enemies! Then they will have ample reason to praise God\u2019s name."}, {"pk": 2839810, "translation": "NET", "book": 19, "chapter": 74, "verse": 22, "text": "Rise up, O God! Defend your honor! Remember how fools insult you all day long!", "comment": "tn Or \u201cdefend your cause.\u201d
tn Heb \u201cremember your reproach from a fool all the day.\u201d"}, {"pk": 2839811, "translation": "NET", "book": 19, "chapter": 74, "verse": 23, "text": "Do not disregard what your enemies say, or the unceasing shouts of those who defy you.", "comment": "tn Or \u201cforget.\u201d
tn Heb \u201cthe roar of those who rise up against you, which ascends continually.\u201d
tn Heb \u201cthe voice of your enemies.\u201d"}, {"pk": 2839812, "translation": "NET", "book": 19, "chapter": 75, "verse": 1, "text": "We give thanks to you, O God! We give thanks! You reveal your presence; people tell about your amazing deeds.", "comment": "tn Heb \u201cdo not destroy.\u201d Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57\u201359.
tn Heb \u201cand near [is] your name.\u201d
sn Psalm 75. The psalmist celebrates God\u2019s just rule, which guarantees that the godly will be vindicated and the wicked destroyed."}, {"pk": 2839813, "translation": "NET", "book": 19, "chapter": 75, "verse": 2, "text": "God says, \u201cAt the appointed times, I judge fairly.", "comment": "tn Heb \u201cwhen I take an appointed time.\u201d
tn Heb \u201cI, [in] fairness, I judge.\u201d The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, \u201cI will judge.\u201d
tn The words \u201cGod says\u201d are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2\u20133."}, {"pk": 2839814, "translation": "NET", "book": 19, "chapter": 75, "verse": 3, "text": "When the earth and all its inhabitants dissolve in fear, I make its pillars secure.\u201d (Selah)", "comment": "tn Heb \u201cmelt.\u201d
tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, \u201cI will make its pillars secure.\u201d"}, {"pk": 2839815, "translation": "NET", "book": 19, "chapter": 75, "verse": 4, "text": "I say to the proud, \u201cDo not be proud,\u201d and to the wicked, \u201cDo not be so confident of victory!", "comment": "tn Heb \u201cdo not lift up a horn.\u201d The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cexalt/lift up the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.
tn The identity of the speaker in vv. 4\u20136 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7\u20139 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God\u2019s judgment. The presence of \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor\u201d) at the beginning of both vv. 6\u20137 seems to indicate that vv. 4\u20139 are a unit. However, there is no formal indication of a new speaker in v. 4 (or in v. 10, where God appears to speak). Another option is to see God speaking in vv. 2\u20136 and v. 10 and to take only vv. 7\u20139 as the words of the psalmist. In this case one must interpret \u05db\u05bc\u05b4\u05d9 at the beginning of v. 7 in an asseverative or emphatic sense (\u201csurely; indeed\u201d)."}, {"pk": 2839816, "translation": "NET", "book": 19, "chapter": 75, "verse": 5, "text": "Do not be so certain you have won! Do not speak with your head held so high!", "comment": "tn Heb \u201cdo not lift up on high your horn.\u201d
tn Heb \u201c[do not] speak with unrestrained neck.\u201d The negative particle is understood in this line by ellipsis (note the preceding line).sn The image behind the language of vv. 4\u20135 is that of a powerful wild ox that confidently raises its head before its enemies."}, {"pk": 2839817, "translation": "NET", "book": 19, "chapter": 75, "verse": 6, "text": "For victory does not come from the east or west, or from the wilderness.", "comment": "tn Heb \u201cfor not from the east or from the west, and not from the wilderness of the mountains.\u201d If one follows this reading the sentence is elliptical. One must supply \u201cdoes help come,\u201d or some comparable statement. However, it is possible to take \u05d4\u05b8\u05e8\u05b4\u05d9\u05dd (harim) as a Hiphil infinitive from \u05e8\u05d5\u05bc\u05dd (rum), the same verb used in vv. 4\u20135 of \u201clifting up\u201d a horn. In this case one may translate the form as \u201cvictory.\u201d In this case the point is that victory does not come from alliances with other nations."}, {"pk": 2839818, "translation": "NET", "book": 19, "chapter": 75, "verse": 7, "text": "For God is the judge! He brings one down and exalts another.", "comment": "tn Or \u201cjudges.\u201d
tn The imperfects here emphasize the generalizing nature of the statement."}, {"pk": 2839819, "translation": "NET", "book": 19, "chapter": 75, "verse": 8, "text": "For the LORD holds in his hand a cup full of foaming wine mixed with spices, and pours it out. Surely all the wicked of the earth will slurp it up and drink it to its very last drop.\u201d", "comment": "tn Heb \u201csurely its dregs they slurp up and drink, all the wicked of the earth.\u201dsn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17\u201323; and Hab 2:16.
tn Heb \u201cand he pours out from this.\u201d
tn Heb \u201cfor a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.\u201d The noun \u05de\u05b6\u05e1\u05b6\u05da\u05b0 (mesekh) refers to a \u201cmixture\u201d of wine and spices."}, {"pk": 2839820, "translation": "NET", "book": 19, "chapter": 75, "verse": 9, "text": "As for me, I will continually tell what you have done; I will sing praises to the God of Jacob!", "comment": "tn Heb \u201cI will declare forever.\u201d The object needs to be supplied; God\u2019s just judgment is in view."}, {"pk": 2839821, "translation": "NET", "book": 19, "chapter": 75, "verse": 10, "text": "God says, \u201cI will bring down all the power of the wicked; the godly will be victorious.\u201d", "comment": "tn The words \u201cGod says\u201d are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
tn Heb \u201cand all the horns of the wicked I will cut off, the horns of the godly will be lifted up.\u201d The imagery of the wild ox\u2019s horn is once more utilized (see vv. 4\u20135)."}, {"pk": 2839822, "translation": "NET", "book": 19, "chapter": 76, "verse": 1, "text": "God has revealed himself in Judah; in Israel his reputation is great.", "comment": "tn Or \u201cGod is known in Judah.\u201d
tn Heb \u201cname,\u201d which here stands metonymically for God\u2019s reputation.
sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel\u2019s enemies."}, {"pk": 2839823, "translation": "NET", "book": 19, "chapter": 76, "verse": 2, "text": "He lives in Salem; he dwells in Zion.", "comment": "tn Heb \u201cand his place of refuge is in Salem, and his lair in Zion.\u201d God may be likened here to a lion (see v. 4).
sn Salem is a shorter name for Jerusalem (see Gen 14:18)."}, {"pk": 2839824, "translation": "NET", "book": 19, "chapter": 76, "verse": 3, "text": "There he shattered the arrows, the shield, the sword, and the rest of the weapons of war. (Selah)", "comment": "tn Heb \u201cflames of the bow,\u201d i.e., arrows.
tn Heb \u201cshield and sword and battle.\u201d \u201cBattle\u201d probably here stands by metonymy for the weapons of war in general.sn This verse may allude to the miraculous defeat of the Assyrians in 701 b.c. (see Isa 36\u201337)."}, {"pk": 2839825, "translation": "NET", "book": 19, "chapter": 76, "verse": 4, "text": "You shine brightly and reveal your majesty, as you descend from the hills where you killed your prey.", "comment": "tn Heb \u201cradiant [are] you, majestic from the hills of prey.\u201d God is depicted as a victorious king and as a lion that has killed its victims."}, {"pk": 2839826, "translation": "NET", "book": 19, "chapter": 76, "verse": 5, "text": "The bravehearted were plundered; they \u201cfell asleep.\u201d All the warriors were helpless.", "comment": "tn Heb \u201cand all the men of strength did not find their hands.\u201d
tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 \u00a754.a, n. 2); the root is \u05e9\u05c1\u05b8\u05dc\u05b7\u05dc (shalal, \u201cto plunder\u201d).
tn Heb \u201cstrong of heart.\u201d In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).
tn Heb \u201cthey slept [in] their sleep.\u201d \u201cSleep\u201d here refers to the \u201csleep\u201d of death. A number of modern translations take the phrase to refer to something less than death, however: NASB \u201ccast into a deep sleep\u201d; NEB \u201cfall senseless\u201d; NIV \u201clie still\u201d; NRSV \u201clay stunned.\u201d"}, {"pk": 2839827, "translation": "NET", "book": 19, "chapter": 76, "verse": 6, "text": "At the sound of your battle cry, O God of Jacob, both rider and horse \u201cfell asleep.\u201d", "comment": "tn Or \u201cchariot,\u201d but even so the term is metonymic for the charioteer.
tn Heb \u201cfrom your shout.\u201d The noun is derived from the Hebrew verb \u05d2\u05bc\u05b8\u05e2\u05b7\u05e8 (ga\u2019ar), which is often understood to mean \u201crebuke.\u201d In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior\u2019s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
tn Heb \u201che fell asleep, and [the] chariot and [the] horse.\u201d Once again (see v. 5) \u201csleep\u201d refers here to the \u201csleep\u201d of death."}, {"pk": 2839828, "translation": "NET", "book": 19, "chapter": 76, "verse": 7, "text": "You are awesome! Yes, you! Who can withstand your intense anger?", "comment": "tc Heb \u201cand who can stand before you from the time of your anger?\u201d The Hebrew expression \u05de\u05b5\u05d0\u05b8\u05d6 (me\u2019az, \u201cfrom the time of\u201d) is better emended to \u05de\u05b5\u05d0\u05b9\u05d6 (me\u2019oz, \u201cfrom [i.e., \u201cbecause of\u201d] the strength of your anger\u201d; see Ps 90:11)."}, {"pk": 2839829, "translation": "NET", "book": 19, "chapter": 76, "verse": 8, "text": "From heaven you announced what their punishment would be. The earth was afraid and silent", "comment": "tn Heb \u201ca [legal] decision,\u201d or \u201csentence.\u201d
tn \u201cThe earth\u201d stands here by metonymy for its inhabitants."}, {"pk": 2839830, "translation": "NET", "book": 19, "chapter": 76, "verse": 9, "text": "when God arose to execute judgment, and to deliver all the oppressed of the earth. (Selah)"}, {"pk": 2839831, "translation": "NET", "book": 19, "chapter": 76, "verse": 10, "text": "Certainly your angry judgment upon men will bring you praise; you reveal your anger in full measure.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201cthe anger of men will praise you.\u201d This could mean that men\u2019s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God\u2019s anger is in view here (see v. 7) and that \u201cmen\u201d is an objective genitive. God\u2019s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1\u20134).
tn Heb \u201cthe rest of anger you put on.\u201d The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon."}, {"pk": 2839832, "translation": "NET", "book": 19, "chapter": 76, "verse": 11, "text": "Make vows to the LORD your God and repay them! Let all those who surround him bring tribute to the awesome one!", "comment": "tn The phrase \u201call those who surround him\u201d may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God\u2019s heavenly assembly."}, {"pk": 2839833, "translation": "NET", "book": 19, "chapter": 76, "verse": 12, "text": "He humbles princes; the kings of the earth regard him as awesome.", "comment": "tn Heb \u201c[he is] awesome to the kings of the earth.\u201d
tn Heb \u201che reduces the spirit of princes.\u201d According to HALOT 148 s.v. II \u05d1\u05e6\u05e8, the Hebrew verb \u05d1\u05bc\u05b8\u05e6\u05b7\u05e8 (batsar) is here a hapax legomenon meaning \u201creduce, humble.\u201d The statement is generalizing, with the imperfect tense highlighting God\u2019s typical behavior."}, {"pk": 2839834, "translation": "NET", "book": 19, "chapter": 77, "verse": 1, "text": "I will cry out to God and call for help! I will cry out to God and he will pay attention to me.", "comment": "sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.
tn Heb \u201cmy voice to God.\u201d The Hebrew verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201cto call out; to cry out\u201d) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.
tn The perfect with vav (\u05d5) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3\u20134), but v. 1 probably reflects the psalmist\u2019s attitude at the end of the prayer (see vv. 13\u201320). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2\u201312)."}, {"pk": 2839835, "translation": "NET", "book": 19, "chapter": 77, "verse": 2, "text": "In my time of trouble I sought the Lord. I kept my hand raised in prayer throughout the night. I refused to be comforted.", "comment": "tn Or \u201cmy soul.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a).
tn Heb \u201cmy hand [at] night was extended and was not growing numb.\u201d The verb \u05e0\u05b8\u05d2\u05b7\u05e8 (nagar), which can mean \u201cflow\u201d in certain contexts, here has the nuance \u201cbe extended.\u201d The imperfect form (\u05ea\u05b8\u05e4\u05d5\u05bc\u05d2, tafug, \u201cto be numb\u201d) is used here to describe continuous action in the past.
tn Here the psalmist refers back to the very recent past, when he began to pray for divine help."}, {"pk": 2839836, "translation": "NET", "book": 19, "chapter": 77, "verse": 3, "text": "I said, \u201cI will remember God while I groan; I will think about him while my strength leaves me.\u201d (Selah)", "comment": "tn Heb \u201cI will remember God and I will groan, I will reflect and my spirit will grow faint.\u201d The first three verbs are cohortatives, the last a perfect with vav (\u05d5) consecutive. The psalmist\u2019s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words \u201cI said\u201d are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10)."}, {"pk": 2839837, "translation": "NET", "book": 19, "chapter": 77, "verse": 4, "text": "You held my eyelids open; I was troubled and could not speak.", "comment": "tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.
tn Heb \u201cyou held fast the guards of my eyes.\u201d The \u201cguards of the eyes\u201d apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2)."}, {"pk": 2839838, "translation": "NET", "book": 19, "chapter": 77, "verse": 5, "text": "I thought about the days of old, about ancient times.", "comment": "tn Heb \u201cthe years of antiquity.\u201d"}, {"pk": 2839839, "translation": "NET", "book": 19, "chapter": 77, "verse": 6, "text": "I said, \u201cDuring the night I will remember the song I once sang; I will think very carefully.\u201d I tried to make sense of what was happening.", "comment": "tn Heb \u201cI will remember my song in the night, with my heart I will reflect. And my spirit searched.\u201d As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words \u201cI said\u201d are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (\u05d5) consecutive at the beginning of the final line is taken as sequential to the perfect \u201cI thought\u201d in v. 6."}, {"pk": 2839840, "translation": "NET", "book": 19, "chapter": 77, "verse": 7, "text": "I asked, \u201cWill the Lord reject me forever? Will he never again show me his favor?", "comment": "tn As in vv. 4 and 6a, the words of vv. 7\u20139 are understood as a quotation of what the psalmist said earlier. Therefore the words \u201cI asked\u201d are supplied in the translation for clarification."}, {"pk": 2839841, "translation": "NET", "book": 19, "chapter": 77, "verse": 8, "text": "Has his loyal love disappeared forever? Has his promise failed forever?", "comment": "tn Heb \u201cword,\u201d which may refer here to God\u2019s word of promise (note the reference to \u201cloyal love\u201d in the preceding line)."}, {"pk": 2839842, "translation": "NET", "book": 19, "chapter": 77, "verse": 9, "text": "Has God forgotten to be merciful? Has his anger stifled his compassion?\u201d"}, {"pk": 2839843, "translation": "NET", "book": 19, "chapter": 77, "verse": 10, "text": "Then I said, \u201cI am sickened by the thought that the sovereign One might become inactive.", "comment": "tn Heb \u201cMost High.\u201d This divine title (\u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df, \u2019elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
tc Heb \u201cAnd I said, \u2018This is my wounding, the changing of the right hand of the Most High.\u2019\u201d The form \u05d7\u05b7\u05dc\u05bc\u05d5\u05b9\u05ea\u05b4\u05d9 (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root \u05d7\u05b8\u05dc\u05b7\u05dc (khalal, \u201cto pierce; to wound\u201d). The present translation assumes an emendation to \u05d7\u05b2\u05dc\u05d5\u05b9\u05ea\u05b4\u05d9 (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root \u05d7\u05b8\u05dc\u05b8\u05d4 (khalah, \u201cbe sick, weak\u201d). The form \u05e9\u05c1\u05b0\u05e0\u05d5\u05b9\u05ea (sh\u00ffnot) is understood as a Qal infinitive construct from \u05e9\u05c1\u05b8\u05e0\u05b8\u05d4 (shanah, \u201cto change\u201d) rather than a plural noun form, \u201cyears\u201d (see v. 5). \u201cRight hand\u201d here symbolizes by metonymy God\u2019s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs."}, {"pk": 2839844, "translation": "NET", "book": 19, "chapter": 77, "verse": 11, "text": "I will remember the works of the LORD. Yes, I will remember the amazing things you did long ago!", "comment": "tn Heb \u201cyes, I will remember from old your wonders.\u201dsn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future."}, {"pk": 2839845, "translation": "NET", "book": 19, "chapter": 77, "verse": 12, "text": "I will think about all you have done; I will reflect upon your deeds!\u201d"}, {"pk": 2839846, "translation": "NET", "book": 19, "chapter": 77, "verse": 13, "text": "O God, your deeds are extraordinary! What god can compare to our great God?", "comment": "sn Verses 13-20 are the content of the psalmist\u2019s reflection (see vv. 11\u201312). As he thought about God\u2019s work in Israel\u2019s past, he reached the place where he could confidently cry out for God\u2019s help (see v. 1).
tn Heb \u201cWho [is] a great god like God?\u201d The rhetorical question assumes the answer, \u201cNo one!\u201d
tn Heb \u201cO God, in holiness [is] your way.\u201d God\u2019s \u201cway\u201d here refers to his actions. \u201cHoliness\u201d is used here in the sense of \u201cset apart, unique,\u201d rather than in a moral/ethical sense. As the next line and the next verse emphasize, God\u2019s deeds are incomparable and set him apart as the one true God."}, {"pk": 2839847, "translation": "NET", "book": 19, "chapter": 77, "verse": 14, "text": "You are the God who does amazing things; you have revealed your strength among the nations."}, {"pk": 2839848, "translation": "NET", "book": 19, "chapter": 77, "verse": 15, "text": "You delivered your people by your strength \u2014 the children of Jacob and Joseph. (Selah)", "comment": "tn Heb \u201cwith [your] arm.\u201d
tn Or \u201credeemed.\u201d"}, {"pk": 2839849, "translation": "NET", "book": 19, "chapter": 77, "verse": 16, "text": "The waters saw you, O God, the waters saw you and trembled. Yes, the depths of the sea shook with fear.", "comment": "tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
tn The words \u201cof the sea\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2839850, "translation": "NET", "book": 19, "chapter": 77, "verse": 17, "text": "The clouds poured down rain; the skies thundered. Yes, your arrows flashed about.", "comment": "tn The lightning accompanying the storm is portrayed as the Lord\u2019s \u201carrows\u201d (see v. 18).
tn Heb \u201ca sound the clouds gave.\u201d
tn Heb \u201cwater.\u201d"}, {"pk": 2839851, "translation": "NET", "book": 19, "chapter": 77, "verse": 18, "text": "Your thunderous voice was heard in the wind; the lightning bolts lit up the world; the earth trembled and shook.", "comment": "tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh."}, {"pk": 2839852, "translation": "NET", "book": 19, "chapter": 77, "verse": 19, "text": "You walked through the sea; you passed through the surging waters, but left no footprints.", "comment": "tn Heb \u201cand your footprints were not known.\u201d
tn Heb \u201cand your paths [were] in the mighty waters.\u201d
tn Heb \u201cin the sea [was] your way.\u201d"}, {"pk": 2839853, "translation": "NET", "book": 19, "chapter": 77, "verse": 20, "text": "You led your people like a flock of sheep, by the hand of Moses and Aaron."}, {"pk": 2839854, "translation": "NET", "book": 19, "chapter": 78, "verse": 1, "text": "Pay attention, my people, to my instruction! Listen to the words I speak!", "comment": "tn Heb \u201cTurn your ear to the words of my mouth.\u201d
sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel\u2019s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God\u2019s chosen city and David as his chosen king.
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. See the note on the phrase \u201cwell-written song\u201d in the superscription of Ps 74."}, {"pk": 2839855, "translation": "NET", "book": 19, "chapter": 78, "verse": 2, "text": "I will sing a song that imparts wisdom; I will make insightful observations about the past.", "comment": "tn Heb \u201cI will open with a wise saying my mouth, I will utter insightful sayings from long ago.\u201d Elsewhere the Hebrew word pair \u05d7\u05b4\u05d9\u05d3\u05b8\u05d4 + \u05de\u05b8\u05e9\u05c1\u05b8\u05dc (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4)."}, {"pk": 2839856, "translation": "NET", "book": 19, "chapter": 78, "verse": 3, "text": "What we have heard and learned \u2014 that which our ancestors have told us \u2014", "comment": "tn Or \u201cknown.\u201d
tn Heb \u201cfathers\u201d (also in vv. 5, 8, 12, 57)."}, {"pk": 2839857, "translation": "NET", "book": 19, "chapter": 78, "verse": 4, "text": "we will not hide from their descendants. We will tell the next generation about the LORD\u2019s praiseworthy acts, about his strength and the amazing things he has done.", "comment": "tn The pronominal suffix refers back to the \u201cfathers\u201d (\u201cour ancestors,\u201d v. 3).
tn Heb \u201cto a following generation telling the praises of the Lord.\u201d \u201cPraises\u201d stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14."}, {"pk": 2839858, "translation": "NET", "book": 19, "chapter": 78, "verse": 5, "text": "He established a rule in Jacob; he set up a law in Israel. He commanded our ancestors to make his deeds known to their descendants,", "comment": "tn Heb \u201cwhich he commanded our fathers to make them known to their sons.\u201d The plural suffix \u201cthem\u201d probably refers back to the Lord\u2019s mighty deeds (see vv. 3\u20134).
tn The Hebrew noun \u05e2\u05b5\u05d3\u05d5\u05bc\u05ea (\u2019edut) refers here to God\u2019s command that the older generation teach their children about God\u2019s mighty deeds in the nation\u2019s history (see Exod 10:2; Deut 4:9; 6:20\u201325)."}, {"pk": 2839859, "translation": "NET", "book": 19, "chapter": 78, "verse": 6, "text": "so that the next generation, children yet to be born, might know about them. They will grow up and tell their descendants about them.", "comment": "tn Heb \u201cin order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.\u201d"}, {"pk": 2839860, "translation": "NET", "book": 19, "chapter": 78, "verse": 7, "text": "Then they will place their confidence in God. They will not forget the works of God, and they will obey his commands.", "comment": "tn Heb \u201ckeep.\u201d"}, {"pk": 2839861, "translation": "NET", "book": 19, "chapter": 78, "verse": 8, "text": "Then they will not be like their ancestors, who were a stubborn and rebellious generation, a generation that was not committed and faithful to God.", "comment": "tn Heb \u201ca generation that did not make firm its heart and whose spirit was not faithful with God.\u201d The expression \u201cmake firm the heart\u201d means \u201cto be committed, devoted\u201d (see 1 Sam 7:3)."}, {"pk": 2839862, "translation": "NET", "book": 19, "chapter": 78, "verse": 9, "text": "The Ephraimites were armed with bows, but they retreated in the day of battle.", "comment": "tn Heb \u201cones armed, shooters of bow.\u201d It is possible that the term \u05e0\u05d5\u05b9\u05e9\u05c1\u05b0\u05e7\u05b5\u05d9 (nosh\u00ffqey, \u201cones armed [with]\u201d) is an interpretive gloss for the rare \u05e8\u05d5\u05b9\u05de\u05b5\u05d9 (romey, \u201cshooters of\u201d; on the latter see BDB 941 s.v. I \u05e8\u05b8\u05de\u05b8\u05d4). The phrase \u05e0\u05d5\u05b9\u05e9\u05c1\u05b0\u05e7\u05b5\u05d9 \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea (nosh\u00ffqey qeshet, \u201cones armed with a bow\u201d) appears in 1 Chr 12:2; 2 Chr 17:17.
tn Heb \u201cthe sons of Ephraim.\u201d Ephraim probably stands here by synecdoche (part for whole) for the northern kingdom of Israel.
sn They retreated. This could refer to the northern tribes\u2019 failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10\u201311)."}, {"pk": 2839863, "translation": "NET", "book": 19, "chapter": 78, "verse": 10, "text": "They did not keep their covenant with God, and they refused to obey his law.", "comment": "tn Heb \u201cwalk in.\u201d
tn Heb \u201cthe covenant of God.\u201d"}, {"pk": 2839864, "translation": "NET", "book": 19, "chapter": 78, "verse": 11, "text": "They forgot what he had done, the amazing things he had shown them.", "comment": "tn Heb \u201chis deeds.\u201d"}, {"pk": 2839865, "translation": "NET", "book": 19, "chapter": 78, "verse": 12, "text": "He did amazing things in the sight of their ancestors, in the land of Egypt, in the region of Zoan.", "comment": "sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14)."}, {"pk": 2839866, "translation": "NET", "book": 19, "chapter": 78, "verse": 13, "text": "He divided the sea and led them across it; he made the water stand in a heap."}, {"pk": 2839867, "translation": "NET", "book": 19, "chapter": 78, "verse": 14, "text": "He led them with a cloud by day, and with the light of a fire all night long."}, {"pk": 2839868, "translation": "NET", "book": 19, "chapter": 78, "verse": 15, "text": "He broke open rocks in the wilderness, and gave them enough water to fill the depths of the sea.", "comment": "tn Heb \u201cand caused them to drink, like the depths, abundantly.\u201d"}, {"pk": 2839869, "translation": "NET", "book": 19, "chapter": 78, "verse": 16, "text": "He caused streams to flow from the rock, and made the water flow like rivers."}, {"pk": 2839870, "translation": "NET", "book": 19, "chapter": 78, "verse": 17, "text": "Yet they continued to sin against him, and rebelled against the sovereign One in the desert.", "comment": "tn Heb \u201crebelling [against] the Most High.\u201d"}, {"pk": 2839871, "translation": "NET", "book": 19, "chapter": 78, "verse": 18, "text": "They willfully challenged God by asking for food to satisfy their appetite.", "comment": "tn Heb \u201cand they tested God in their heart.\u201d The \u201cheart\u201d is viewed here as the center of their volition."}, {"pk": 2839872, "translation": "NET", "book": 19, "chapter": 78, "verse": 19, "text": "They insulted God, saying, \u201cIs God really able to give us food in the wilderness?", "comment": "tn Heb \u201cto arrange a table [for food].\u201d
tn Heb \u201cthey spoke against God, they said.\u201d"}, {"pk": 2839873, "translation": "NET", "book": 19, "chapter": 78, "verse": 20, "text": "Yes, he struck a rock and water flowed out, streams gushed forth. But can he also give us food? Will he provide meat for his people?\u201d", "comment": "tn Heb \u201clook.\u201d"}, {"pk": 2839874, "translation": "NET", "book": 19, "chapter": 78, "verse": 21, "text": "When the LORD heard this, he was furious. A fire broke out against Jacob, and his anger flared up against Israel,", "comment": "tn Heb \u201ctherefore.\u201d
tn Heb \u201cand also anger went up.\u201d"}, {"pk": 2839875, "translation": "NET", "book": 19, "chapter": 78, "verse": 22, "text": "because they did not have faith in God, and did not trust his ability to deliver them.", "comment": "tn Heb \u201cand they did not trust his deliverance.\u201d"}, {"pk": 2839876, "translation": "NET", "book": 19, "chapter": 78, "verse": 23, "text": "He gave a command to the clouds above, and opened the doors in the sky."}, {"pk": 2839877, "translation": "NET", "book": 19, "chapter": 78, "verse": 24, "text": "He rained down manna for them to eat; he gave them the grain of heaven.", "comment": "sn Manna was apparently shaped like a seed (Exod 16:31), perhaps explaining why it is here compared to grain."}, {"pk": 2839878, "translation": "NET", "book": 19, "chapter": 78, "verse": 25, "text": "Man ate the food of the mighty ones. He sent them more than enough to eat.", "comment": "sn Because of the reference to \u201cheaven\u201d in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates \u201cangels\u201d here, as do a number of modern translations (NEB, NIV, NRSV).
tn Heb \u201cprovision he sent to them to satisfaction.\u201d"}, {"pk": 2839879, "translation": "NET", "book": 19, "chapter": 78, "verse": 26, "text": "He brought the east wind through the sky, and by his strength led forth the south wind."}, {"pk": 2839880, "translation": "NET", "book": 19, "chapter": 78, "verse": 27, "text": "He rained down meat on them like dust, birds as numerous as the sand on the seashores.", "comment": "tn Heb \u201cand like the sand of the seas winged birds.\u201d"}, {"pk": 2839881, "translation": "NET", "book": 19, "chapter": 78, "verse": 28, "text": "He caused them to fall right in the middle of their camp, all around their homes."}, {"pk": 2839882, "translation": "NET", "book": 19, "chapter": 78, "verse": 29, "text": "They ate until they were stuffed; he gave them what they desired.", "comment": "tn Heb \u201cand they ate and were very satisfied.\u201d"}, {"pk": 2839883, "translation": "NET", "book": 19, "chapter": 78, "verse": 30, "text": "They were not yet filled up, their food was still in their mouths,", "comment": "tn Heb \u201cthey were not separated from their desire.\u201d"}, {"pk": 2839884, "translation": "NET", "book": 19, "chapter": 78, "verse": 31, "text": "when the anger of God flared up against them. He killed some of the strongest of them; he brought the young men of Israel to their knees."}, {"pk": 2839885, "translation": "NET", "book": 19, "chapter": 78, "verse": 32, "text": "Despite all this, they continued to sin, and did not trust him to do amazing things.", "comment": "tn Heb \u201cand did not believe in his amazing deeds.\u201d"}, {"pk": 2839886, "translation": "NET", "book": 19, "chapter": 78, "verse": 33, "text": "So he caused them to die unsatisfied and filled with terror.", "comment": "tn Heb \u201cand he ended in vanity their days.\u201d
tn Heb \u201cand their years in terror.\u201d"}, {"pk": 2839887, "translation": "NET", "book": 19, "chapter": 78, "verse": 34, "text": "When he struck them down, they sought his favor; they turned back and longed for God.", "comment": "tn Or \u201ckilled them,\u201d that is, killed large numbers of them.
tn Heb \u201cthey sought him.\u201d"}, {"pk": 2839888, "translation": "NET", "book": 19, "chapter": 78, "verse": 35, "text": "They remembered that God was their protector, and that the sovereign God was their deliverer.", "comment": "tn Heb \u201cand [that] God Most High [was] their redeemer.\u201d
tn Heb \u201cmy high rocky summit.\u201d"}, {"pk": 2839889, "translation": "NET", "book": 19, "chapter": 78, "verse": 36, "text": "But they deceived him with their words, and lied to him.", "comment": "tn Heb \u201cand with their tongue they lied to him.\u201d
tn Heb \u201cwith their mouth.\u201d"}, {"pk": 2839890, "translation": "NET", "book": 19, "chapter": 78, "verse": 37, "text": "They were not really committed to him, and they were unfaithful to his covenant.", "comment": "tn Heb \u201cand their heart was not firm with him.\u201d"}, {"pk": 2839891, "translation": "NET", "book": 19, "chapter": 78, "verse": 38, "text": "Yet he is compassionate. He forgives sin and does not destroy. He often holds back his anger, and does not stir up his fury.", "comment": "tn One could translate v. 38 in the past tense (\u201che was compassionate\u2026forgave sin and did not destroy\u2026held back his anger, and did not stir up his fury\u201d), but the imperfect verbal forms are probably best understood as generalizing. Verse 38 steps back briefly from the narrational summary of Israel\u2019s history and lays the theological basis for v. 39, which focuses on God\u2019s mercy toward sinful Israel."}, {"pk": 2839892, "translation": "NET", "book": 19, "chapter": 78, "verse": 39, "text": "He remembered that they were made of flesh, and were like a wind that blows past and does not return.", "comment": "tn The prefixed verbal form with vav (\u05d5) consecutive signals a return to the narrative.
tn Heb \u201cand he remembered that they [were] flesh, a wind [that] goes and does not return.\u201d"}, {"pk": 2839893, "translation": "NET", "book": 19, "chapter": 78, "verse": 40, "text": "How often they rebelled against him in the wilderness, and insulted him in the desert!", "comment": "tn Or \u201ccaused him pain.\u201d"}, {"pk": 2839894, "translation": "NET", "book": 19, "chapter": 78, "verse": 41, "text": "They again challenged God, and offended the Holy One of Israel.", "comment": "tn Heb \u201cand they returned and tested God.\u201d The Hebrew verb \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto return\u201d) is used here in an adverbial sense to indicate that an earlier action was repeated.
tn Or \u201cwounded, hurt.\u201d The verb occurs only here in the OT.
sn The basic sense of the word \u201choly\u201d is \u201cset apart from that which is commonplace, special, unique.\u201d The Lord\u2019s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is \u201cset apart\u201d from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah."}, {"pk": 2839895, "translation": "NET", "book": 19, "chapter": 78, "verse": 42, "text": "They did not remember what he had done, how he delivered them from the enemy,", "comment": "tn Heb \u201c[the] day [in] which he ransomed them from [the] enemy.\u201d
tn Heb \u201chis hand,\u201d symbolizing his saving activity and strength, as the next line makes clear."}, {"pk": 2839896, "translation": "NET", "book": 19, "chapter": 78, "verse": 43, "text": "when he performed his awesome deeds in Egypt, and his acts of judgment in the region of Zoan.", "comment": "tn Or \u201csigns\u201d (see Ps 65:8).
tn Or \u201cportents, omens\u201d (see Ps 71:7). The Egyptian plagues are referred to here (see vv. 44\u201351)."}, {"pk": 2839897, "translation": "NET", "book": 19, "chapter": 78, "verse": 44, "text": "He turned their rivers into blood, and they could not drink from their streams."}, {"pk": 2839898, "translation": "NET", "book": 19, "chapter": 78, "verse": 45, "text": "He sent swarms of biting insects against them, as well as frogs that overran their land.", "comment": "tn Heb \u201cand he sent an insect swarm against them and it devoured them.\u201d
tn Heb \u201cand a swarm of frogs and it destroyed them.\u201d"}, {"pk": 2839899, "translation": "NET", "book": 19, "chapter": 78, "verse": 46, "text": "He gave their crops to the grasshopper, the fruit of their labor to the locust."}, {"pk": 2839900, "translation": "NET", "book": 19, "chapter": 78, "verse": 47, "text": "He destroyed their vines with hail, and their sycamore-fig trees with driving rain."}, {"pk": 2839901, "translation": "NET", "book": 19, "chapter": 78, "verse": 48, "text": "He rained hail down on their cattle, and hurled lightning bolts down on their livestock.", "comment": "tn Heb \u201cand he turned over to the hail their cattle.\u201d
tn Heb \u201cand their livestock to the flames.\u201d \u201cFlames\u201d here refer to the lightning bolts that accompanied the storm."}, {"pk": 2839902, "translation": "NET", "book": 19, "chapter": 78, "verse": 49, "text": "His raging anger lashed out against them, He sent fury, rage, and trouble as messengers who bring disaster.", "comment": "tn Heb \u201che sent against them the rage of his anger.\u201d The phrase \u201crage of his anger\u201d employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, \u201cPairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,\u201d Semitics 2 (1971): 17-81.
tn Heb \u201cfury and indignation and trouble, a sending of messengers of disaster.\u201d"}, {"pk": 2839903, "translation": "NET", "book": 19, "chapter": 78, "verse": 50, "text": "He sent his anger in full force; he did not spare them from death; he handed their lives over to destruction.", "comment": "tn Heb \u201che leveled a path for his anger.\u201d There were no obstacles to impede its progress; it moved swiftly and destructively.
tn Or perhaps \u201c[the] plague.\u201d"}, {"pk": 2839904, "translation": "NET", "book": 19, "chapter": 78, "verse": 51, "text": "He struck down all the firstborn in Egypt, the firstfruits of their reproductive power in the tents of Ham.", "comment": "tn Heb \u201cthe beginning of strength.\u201d If retained, the plural form \u05d0\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd (\u2019onim, \u201cstrength\u201d) probably indicates degree (\u201cgreat strength\u201d), but many ancient witnesses read \u201ctheir strength,\u201d which presupposes an emendation to \u05d0\u05b9\u05e0\u05b8\u05dd (\u2019onam; singular form of the noun with third masculine plural pronominal suffix)."}, {"pk": 2839905, "translation": "NET", "book": 19, "chapter": 78, "verse": 52, "text": "Yet he brought out his people like sheep; he led them through the wilderness like a flock."}, {"pk": 2839906, "translation": "NET", "book": 19, "chapter": 78, "verse": 53, "text": "He guided them safely along, while the sea covered their enemies."}, {"pk": 2839907, "translation": "NET", "book": 19, "chapter": 78, "verse": 54, "text": "He brought them to the border of his holy land, to this mountainous land which his right hand acquired.", "comment": "tn Heb \u201cthis mountain.\u201d The whole land of Canaan seems to be referred to here. In Exod 15:17 the promised land is called the \u201cmountain of your [i.e., God\u2019s] inheritance.\u201d
tn The \u201cright hand\u201d here symbolizes God\u2019s military strength (see v. 55)."}, {"pk": 2839908, "translation": "NET", "book": 19, "chapter": 78, "verse": 55, "text": "He drove the nations out from before them; he assigned them their tribal allotments and allowed the tribes of Israel to settle down.", "comment": "tn Heb \u201cand caused the tribes of Israel to settle down in their tents.\u201d
tn Heb \u201che caused to fall [to] them with a measuring line an inheritance.\u201d"}, {"pk": 2839909, "translation": "NET", "book": 19, "chapter": 78, "verse": 56, "text": "Yet they challenged and defied the sovereign God, and did not obey his commands.", "comment": "tn Heb \u201chis testimonies\u201d (see Ps 25:10).
tn Or \u201ckeep.\u201d
tn Heb \u201cGod, the Most High.\u201d
tn Or \u201ctested and rebelled against.\u201d"}, {"pk": 2839910, "translation": "NET", "book": 19, "chapter": 78, "verse": 57, "text": "They were unfaithful and acted as treacherously as their ancestors; they were as unreliable as a malfunctioning bow.", "comment": "tn Heb \u201cthey turned aside like a deceitful bow.\u201d
tn Heb \u201cthey turned back.\u201d
tn Or \u201cacted treacherously like.\u201d"}, {"pk": 2839911, "translation": "NET", "book": 19, "chapter": 78, "verse": 58, "text": "They made him angry with their pagan shrines, and made him jealous with their idols.", "comment": "tn Traditionally, \u201chigh places.\u201d"}, {"pk": 2839912, "translation": "NET", "book": 19, "chapter": 78, "verse": 59, "text": "God heard and was angry; he completely rejected Israel."}, {"pk": 2839913, "translation": "NET", "book": 19, "chapter": 78, "verse": 60, "text": "He abandoned the sanctuary at Shiloh, the tent where he lived among men.", "comment": "tn Or \u201crejected.\u201d"}, {"pk": 2839914, "translation": "NET", "book": 19, "chapter": 78, "verse": 61, "text": "He allowed the symbol of his strong presence to be captured; he gave the symbol of his splendor into the hand of the enemy.", "comment": "tn Heb \u201cand his splendor into the hand of an enemy.\u201d The expression \u201chis splendor\u201d also refers metonymically to the ark of the covenant.
sn Verses 60-61 refer to the Philistines\u2019 capture of the ark in the days of Eli (1 Sam 4:1\u201311).
tn Heb \u201cand he gave to captivity his strength.\u201d The expression \u201chis strength\u201d refers metonymically to the ark of the covenant, which was housed in the tabernacle at Shiloh."}, {"pk": 2839915, "translation": "NET", "book": 19, "chapter": 78, "verse": 62, "text": "He delivered his people over to the sword, and was angry with his chosen nation.", "comment": "tn Heb \u201chis inheritance.\u201d"}, {"pk": 2839916, "translation": "NET", "book": 19, "chapter": 78, "verse": 63, "text": "Fire consumed their young men, and their virgins remained unmarried.", "comment": "tn Heb \u201chis.\u201d The singular pronominal suffix is collective, referring back to God\u2019s \u201cpeople\u201d (v. 62).
tn Heb \u201cwere not praised,\u201d that is, in wedding songs. The young men died in masses, leaving no husbands for the young women.
tn Heb \u201chis.\u201d The singular pronominal suffix is collective, referring back to God\u2019s \u201cpeople\u201d (v. 62)."}, {"pk": 2839917, "translation": "NET", "book": 19, "chapter": 78, "verse": 64, "text": "Their priests fell by the sword, but their widows did not weep.", "comment": "tn Heb \u201chis.\u201d The singular pronominal suffix is collective, referring back to God\u2019s \u201cpeople\u201d (v. 62).
tn Heb \u201chis.\u201d The singular pronominal suffix is collective, referring back to God\u2019s \u201cpeople\u201d (v. 62).
sn Because of the invading army and the ensuing panic, the priests\u2019 widows had no time to carry out the normal mourning rites."}, {"pk": 2839918, "translation": "NET", "book": 19, "chapter": 78, "verse": 65, "text": "But then the Lord awoke from his sleep; he was like a warrior in a drunken rage.", "comment": "tn Heb \u201clike a warrior overcome with wine.\u201d The Hebrew verb \u05e8\u05d5\u05bc\u05df (run, \u201covercome\u201d) occurs only here in the OT. The phrase \u201covercome with wine\u201d could picture a drunken warrior controlled by his emotions and passions (as in the present translation), or it could refer to a warrior who awakes from a drunken stupor.
tn Heb \u201cand the master awoke like one sleeping.\u201d The Lord\u2019s apparent inactivity during the time of judgment is compared to sleep."}, {"pk": 2839919, "translation": "NET", "book": 19, "chapter": 78, "verse": 66, "text": "He drove his enemies back; he made them a permanent target for insults.", "comment": "tn Heb \u201ca permanent reproach he made them.\u201d"}, {"pk": 2839920, "translation": "NET", "book": 19, "chapter": 78, "verse": 67, "text": "He rejected the tent of Joseph; he did not choose the tribe of Ephraim."}, {"pk": 2839921, "translation": "NET", "book": 19, "chapter": 78, "verse": 68, "text": "He chose the tribe of Judah, and Mount Zion, which he loves."}, {"pk": 2839922, "translation": "NET", "book": 19, "chapter": 78, "verse": 69, "text": "He made his sanctuary as enduring as the heavens above; as secure as the earth, which he established permanently.", "comment": "tn Heb \u201clike the earth, [which] he established permanently.\u201d The feminine singular suffix on the Hebrew verb \u05d9\u05b8\u05e1\u05b7\u05d3 (yasad, \u201cto establish\u201d) refers to the grammatically feminine noun \u201cearth.\u201d
tc Heb \u201cand he built like the exalting [ones] his sanctuary.\u201d The phrase \u05db\u05bc\u05b0\u05de\u05d5\u05b9\u05be\u05e8\u05b8\u05de\u05b4\u05d9\u05dd (k\u00ffmo-ramim, \u201clike the exalting [ones]\u201d) is a poetic form of the comparative preposition followed by a participial form of the verb \u05e8\u05d5\u05bc\u05dd (rum, \u201cbe exalted\u201d). The text should be emended to \u05db\u05bc\u05b4\u05de\u05b0\u05e8\u05b9\u05de\u05b4\u05d9\u05dd (kimromim, \u201clike the [heavenly] heights\u201d). See Ps 148:1, where \u201cheights\u201d refers to the heavens above."}, {"pk": 2839923, "translation": "NET", "book": 19, "chapter": 78, "verse": 70, "text": "He chose David, his servant, and took him from the sheepfolds."}, {"pk": 2839924, "translation": "NET", "book": 19, "chapter": 78, "verse": 71, "text": "He took him away from following the mother sheep, and made him the shepherd of Jacob, his people, and of Israel, his chosen nation.", "comment": "tn Heb \u201cfrom after the ewes he brought him.\u201d
tn Heb \u201cto shepherd Jacob, his people, and Israel, his inheritance.\u201d"}, {"pk": 2839925, "translation": "NET", "book": 19, "chapter": 78, "verse": 72, "text": "David cared for them with pure motives; he led them with skill.", "comment": "tn Heb \u201cHe\u201d; the referent (David, God\u2019s chosen king, mentioned in v. 70) has been specified in the translation for clarity.
tn Heb \u201cand he shepherded them according to the integrity of his heart.\u201d
tn Heb \u201cand with the understanding of his hands he led them.\u201d"}, {"pk": 2839926, "translation": "NET", "book": 19, "chapter": 79, "verse": 1, "text": "O God, foreigners have invaded your chosen land; they have polluted your holy temple and turned Jerusalem into a heap of ruins.", "comment": "tn Or \u201cnations.\u201d
sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.
tn Heb \u201chave come into your inheritance.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2839927, "translation": "NET", "book": 19, "chapter": 79, "verse": 2, "text": "They have given the corpses of your servants to the birds of the sky; the flesh of your loyal followers to the beasts of the earth.", "comment": "tn Heb \u201c[as] food for the birds of the sky.\u201d"}, {"pk": 2839928, "translation": "NET", "book": 19, "chapter": 79, "verse": 3, "text": "They have made their blood flow like water all around Jerusalem, and there is no one to bury them.", "comment": "tn Heb \u201cthey have poured out their blood like water, all around Jerusalem, and there is no one burying.\u201d"}, {"pk": 2839929, "translation": "NET", "book": 19, "chapter": 79, "verse": 4, "text": "We have become an object of disdain to our neighbors; those who live on our borders taunt and insult us.", "comment": "tn Heb \u201can [object of] taunting and [of] mockery to those around us.\u201d See Ps 44:13."}, {"pk": 2839930, "translation": "NET", "book": 19, "chapter": 79, "verse": 5, "text": "How long will this go on, O LORD? Will you stay angry forever? How long will your rage burn like fire?", "comment": "tn Or \u201cjealous anger.\u201d
tn Heb \u201cHow long, O Lord?\u201d"}, {"pk": 2839931, "translation": "NET", "book": 19, "chapter": 79, "verse": 6, "text": "Pour out your anger on the nations that do not acknowledge you, on the kingdoms that do not pray to you!", "comment": "tn Heb \u201cwhich do not know you.\u201d Here the Hebrew term \u201cknow\u201d means \u201cacknowledge the authority of.\u201d
sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them."}, {"pk": 2839932, "translation": "NET", "book": 19, "chapter": 79, "verse": 7, "text": "For they have devoured Jacob and destroyed his home."}, {"pk": 2839933, "translation": "NET", "book": 19, "chapter": 79, "verse": 8, "text": "Do not hold us accountable for the sins of earlier generations! Quickly send your compassion our way, for we are in serious trouble!", "comment": "tn Heb \u201cdo not remember against us sins, former.\u201d Some understand \u201cformer\u201d as an attributive adjective modifying sins, \u201cformer [i.e., chronologically prior] sins\u201d (see BDB 911 s.v. \u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df). The present translation assumes that \u05e8\u05d0\u05e9\u05c1\u05e0\u05d9\u05dd (\u201cformer\u201d) here refers to those who lived formerly, that is, the people\u2019s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.
tn Heb \u201cfor we are very low.\u201d
tn Heb \u201cmay your compassion quickly confront us.\u201d The prefixed verbal form is understood as a jussive, indicating a tone of prayer."}, {"pk": 2839934, "translation": "NET", "book": 19, "chapter": 79, "verse": 9, "text": "Help us, O God, our deliverer! For the sake of your glorious reputation, rescue us! Forgive our sins for the sake of your reputation!", "comment": "tn Heb \u201cthe glory of your name.\u201d Here and in the following line \u201cname\u201d stands metonymically for God\u2019s reputation.
tn Heb \u201cyour name.\u201d"}, {"pk": 2839935, "translation": "NET", "book": 19, "chapter": 79, "verse": 10, "text": "Why should the nations say, \u201cWhere is their God?\u201d Before our very eyes may the shed blood of your servants be avenged among the nations!", "comment": "tn Heb \u201cmay it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.\u201d"}, {"pk": 2839936, "translation": "NET", "book": 19, "chapter": 79, "verse": 11, "text": "Listen to the painful cries of the prisoners! Use your great strength to set free those condemned to die!", "comment": "tn Heb \u201cmay the painful cry of the prisoner come before you.\u201d
tn Heb \u201caccording to the greatness of your arm leave the sons of death.\u201d God\u2019s \u201carm\u201d here symbolizes his strength to deliver. The verbal form \u05d4\u05d5\u05b9\u05ea\u05b5\u05e8 (hoter) is a Hiphil imperative from \u05d9\u05b8\u05ea\u05b7\u05e8 (yatar, \u201cto remain; to be left over\u201d). Here it must mean \u201cto leave over; to preserve.\u201d However, it is preferable to emend the form to \u05d4\u05b7\u05ea\u05bc\u05b5\u05e8 (hatter), a Hiphil imperative from \u05e0\u05b8\u05ea\u05b7\u05e8 (natar, \u201cbe free\u201d). The Hiphil form is used in Ps 105:20 of Pharaoh freeing Joseph from prison. The phrase \u201csons of death\u201d (see also Ps 102:21) is idiomatic for those condemned to die."}, {"pk": 2839937, "translation": "NET", "book": 19, "chapter": 79, "verse": 12, "text": "Pay back our neighbors in full! May they be insulted the same way they insulted you, O Lord!", "comment": "tn Heb \u201ctheir reproach with which they reproached you, O Lord.\u201d
tn Heb \u201cReturn to our neighbors sevenfold into their lap.\u201d The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of the Hebrew phrase \u05e9\u05c1\u05b4\u05d1\u05b0\u05e2\u05b8\u05ea\u05b7\u05d9\u05b4\u05dd (shiv\u2019atayim, \u201cseven times\u201d) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26."}, {"pk": 2839938, "translation": "NET", "book": 19, "chapter": 79, "verse": 13, "text": "Then we, your people, the sheep of your pasture, will continually thank you. We will tell coming generations of your praiseworthy acts.", "comment": "tn Or (hyperbolically) \u201cwill thank you forever.\u201d
tn Heb \u201cto a generation and a generation we will report your praise.\u201d Here \u201cpraise\u201d stands by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14."}, {"pk": 2839939, "translation": "NET", "book": 19, "chapter": 80, "verse": 1, "text": "O shepherd of Israel, pay attention, you who lead Joseph like a flock of sheep! You who sit enthroned above the winged angels, reveal your splendor!", "comment": "tn The Hebrew expression shushan-eduth means \u201clily of the testimony.\u201d It may refer to a particular music style or to a tune title. See the superscription to Ps 60.
tn Heb \u201cshine forth.\u201dsn Reveal your splendor. The psalmist may allude to Deut 33:2, where God \u201cshines forth\u201d from Sinai and comes to superintend Moses\u2019 blessing of the tribes.
sn Psalm 80. The psalmist laments Israel\u2019s demise and asks the Lord to show favor toward his people, as he did in earlier times.
sn Winged angels (Heb \u201ccherubs\u201d). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24\u201327; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22\u201328 (the \u201cliving creatures\u201d mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind."}, {"pk": 2839940, "translation": "NET", "book": 19, "chapter": 80, "verse": 2, "text": "In the sight of Ephraim, Benjamin, and Manasseh reveal your power! Come and deliver us!", "comment": "tn Heb \u201cstir up\u201d; \u201carouse.\u201d
tn Heb \u201ccome for our deliverance.\u201d"}, {"pk": 2839941, "translation": "NET", "book": 19, "chapter": 80, "verse": 3, "text": "O God, restore us! Smile on us! Then we will be delivered!", "comment": "tn Heb \u201ccause your face to shine in order that we may be delivered.\u201d After the imperative, the cohortative with prefixed vav (\u05d5) indicates purpose/result.
tn The idiom \u201ccause your face to shine\u201d probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17)."}, {"pk": 2839942, "translation": "NET", "book": 19, "chapter": 80, "verse": 4, "text": "O LORD God, invincible warrior! How long will you remain angry at your people while they pray to you?", "comment": "tn Heb \u201cHow long will you remain angry during the prayer of your people.\u201d Some take the preposition -\u05d1\u05bc\u05b0 (bet) in an adversative sense here (\u201cat/against the prayer of your people\u201d), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.
tn Heb \u201cLord, God, hosts.\u201d One expects the construct form \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 (\u2019elohey) before \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot; \u201chosts\u201d; see Ps 89:9), but \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (yehvah \u2019elohim) precedes \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot) in Pss 59:5 and 84:8 as well. In this context the term \u201chosts\u201d (meaning \u201carmies\u201d) has been rendered \u201cinvincible warrior.\u201d"}, {"pk": 2839943, "translation": "NET", "book": 19, "chapter": 80, "verse": 5, "text": "You have given them tears as food; you have made them drink tears by the measure.", "comment": "tn Heb \u201c[by] the third part [of a measure].\u201d The Hebrew term \u05e9\u05c1\u05b8\u05dc\u05b4\u05d9\u05e9\u05c1 (shalish, \u201cthird part [of a measure]\u201d) occurs only here and in Isa 40:12.
tn Heb \u201cyou have fed them the food of tears.\u201d"}, {"pk": 2839944, "translation": "NET", "book": 19, "chapter": 80, "verse": 6, "text": "You have made our neighbors dislike us, and our enemies insult us.", "comment": "tn Heb \u201cyou have made us an object of contention to our neighbors.\u201d"}, {"pk": 2839945, "translation": "NET", "book": 19, "chapter": 80, "verse": 7, "text": "O God, invincible warrior, restore us! Smile on us! Then we will be delivered!", "comment": "tn Heb \u201cO God, hosts.\u201d One expects the construct form \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 before \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot, \u201chosts\u201d; see Ps 89:9), but \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (yehvah \u2019elohim) precedes \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
tn The idiom \u201ccause your face to shine\u201d probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
tn Heb \u201ccause your face to shine in order that we may be delivered.\u201d After the imperative, the cohortative with prefixed vav (\u05d5) indicates purpose/result."}, {"pk": 2839946, "translation": "NET", "book": 19, "chapter": 80, "verse": 8, "text": "You uprooted a vine from Egypt; you drove out nations and transplanted it.", "comment": "sn The vine is here a metaphor for Israel (see Ezek 17:6\u201310; Hos 10:1)."}, {"pk": 2839947, "translation": "NET", "book": 19, "chapter": 80, "verse": 9, "text": "You cleared the ground for it; it took root, and filled the land.", "comment": "tn Heb \u201cand it took root [with] its roots.\u201d
tn Heb \u201cyou cleared away before it.\u201d"}, {"pk": 2839948, "translation": "NET", "book": 19, "chapter": 80, "verse": 10, "text": "The mountains were covered by its shadow, the highest cedars by its branches.", "comment": "tn Heb \u201ccedars of God.\u201d The divine name \u05d0\u05b5\u05dc (\u2019al, \u201cGod\u201d) is here used in an idiomatic manner to indicate the superlative."}, {"pk": 2839949, "translation": "NET", "book": 19, "chapter": 80, "verse": 11, "text": "Its branches reached the Mediterranean Sea, and its shoots the Euphrates River.", "comment": "tn Heb \u201cto [the] river.\u201d The \u201criver\u201d is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.
tn Heb \u201cto [the] sea.\u201d The \u201csea\u201d refers here to the Mediterranean Sea."}, {"pk": 2839950, "translation": "NET", "book": 19, "chapter": 80, "verse": 12, "text": "Why did you break down its walls, so that all who pass by pluck its fruit?", "comment": "tn Heb \u201cpluck it.\u201d
sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5)."}, {"pk": 2839951, "translation": "NET", "book": 19, "chapter": 80, "verse": 13, "text": "The wild boars of the forest ruin it; the insects of the field feed on it.", "comment": "tn The precise referent of the Hebrew word translated \u201cinsects,\u201d which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.
tn The Hebrew verb \u05db\u05bc\u05b4\u05e8\u05b0\u05e1\u05b5\u05dd (kirsem, \u201cto eat away; to ruin\u201d) occurs only here in the OT."}, {"pk": 2839952, "translation": "NET", "book": 19, "chapter": 80, "verse": 14, "text": "O God, invincible warrior, come back! Look down from heaven and take notice! Take care of this vine,", "comment": "tn Heb \u201cO God, hosts.\u201d One expects the construct form \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 before \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot, \u201chosts\u201d; see Ps 89:9), but \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (yehvah \u2019elohim) precedes \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction."}, {"pk": 2839953, "translation": "NET", "book": 19, "chapter": 80, "verse": 15, "text": "the root your right hand planted, the shoot you made to grow!", "comment": "tn The Hebrew noun occurs only here in the OT. HALOT 483 s.v. III \u05db\u05bc\u05b5\u05df emends the form to \u05db\u05bc\u05b7\u05e0\u05bc\u05b8\u05d4\u05bc (kannah, \u201cits shoot\u201d).
tn Heb \u201cand upon a son you strengthened for yourself.\u201d In this context, where the extended metaphor of the vine dominates, \u05d1\u05bc\u05b5\u05df (ben, \u201cson\u201d) probably refers to the shoots that grow from the vine. Cf. Gen 49:22."}, {"pk": 2839954, "translation": "NET", "book": 19, "chapter": 80, "verse": 16, "text": "It is burned and cut down. They die because you are displeased with them.", "comment": "tn Heb \u201cbecause of the rebuke of your face they perish.\u201d
tn Heb \u201cburned with fire.\u201d"}, {"pk": 2839955, "translation": "NET", "book": 19, "chapter": 80, "verse": 17, "text": "May you give support to the one you have chosen, to the one whom you raised up for yourself!", "comment": "tn Heb \u201cmay your hand be upon the man of your right hand.\u201d The referent of the otherwise unattested phrase \u201cman of your right hand,\u201d is unclear. It may refer to the nation collectively as a man. (See the note on the word \u201cyourself\u201d in v. 17b.)
tn Heb \u201cupon the son of man you strengthened for yourself.\u201d In its only other use in the Book of Psalms, the phrase \u201cson of man\u201d refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement \u201cyou strengthened for yourself\u201d both here and in v. 15, where the \u201cson\u201d (i.e., the branch of the vine) refers to Israel."}, {"pk": 2839956, "translation": "NET", "book": 19, "chapter": 80, "verse": 18, "text": "Then we will not turn away from you. Revive us and we will pray to you!", "comment": "tn Heb \u201cand in your name we will call.\u201d"}, {"pk": 2839957, "translation": "NET", "book": 19, "chapter": 80, "verse": 19, "text": "O LORD God, invincible warrior, restore us! Smile on us! Then we will be delivered!", "comment": "tn Heb \u201cO Lord, God, hosts.\u201d One expects the construct form \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 before \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot, \u201chosts\u201d; see Ps 89:9), but \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (yehvah \u2019elohim) precedes \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.
tn Heb \u201ccause your face to shine in order that we may be delivered.\u201d After the imperative, the cohortative with prefixed vav (\u05d5) indicates purpose/result.
tn The idiom \u201ccause your face to shine\u201d probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17)."}, {"pk": 2839958, "translation": "NET", "book": 19, "chapter": 81, "verse": 1, "text": "Shout for joy to God, our source of strength! Shout out to the God of Jacob!", "comment": "tn The precise meaning of the Hebrew term \u05d4\u05b7\u05d2\u05bc\u05b4\u05ea\u05bc\u05b4\u05d9\u05ea (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.
sn Psalm 81. The psalmist calls God\u2019s people to assemble for a festival and then proclaims God\u2019s message to them. The divine speech (vv. 6\u201316) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God\u2019s desire for his people to obey him, and promises divine protection in exchange for obedience."}, {"pk": 2839959, "translation": "NET", "book": 19, "chapter": 81, "verse": 2, "text": "Sing a song and play the tambourine, the pleasant sounding harp, and the ten-stringed instrument!", "comment": "tn Heb \u201clift up.\u201d"}, {"pk": 2839960, "translation": "NET", "book": 19, "chapter": 81, "verse": 3, "text": "Sound the ram\u2019s horn on the day of the new moon, and on the day of the full moon when our festival begins.", "comment": "tn Heb \u201cat the full moon on the day of our festival.\u201d The Hebrew word \u05db\u05bc\u05b6\u05e1\u05b6\u05d4 (keseh) is an alternate spelling of \u05db\u05bc\u05b6\u05e1\u05b6\u05d0 (kese\u2019, \u201cfull moon\u201d).sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.
tn Heb \u201cat the new moon.\u201dsn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a \u201cfestival\u201d in the next line), may be in view."}, {"pk": 2839961, "translation": "NET", "book": 19, "chapter": 81, "verse": 4, "text": "For observing the festival is a requirement for Israel; it is an ordinance given by the God of Jacob.", "comment": "tn Heb \u201cbecause a statute for Israel [is] it.\u201d"}, {"pk": 2839962, "translation": "NET", "book": 19, "chapter": 81, "verse": 5, "text": "He decreed it as a regulation in Joseph, when he attacked the land of Egypt. I heard a voice I did not recognize.", "comment": "tn Heb \u201ca lip I did not know, I heard.\u201d Here the term \u201clip\u201d probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God\u2019s voice, whose speech is recorded in the following verses.
tn Heb \u201cin his going out against the land of Egypt.\u201d This apparently refers to the general time period of Israel\u2019s exodus from Egypt. The LXX reads, \u201cfrom Egypt,\u201d in which case \u201cJoseph\u201d (see the preceding line) would be the subject of the verb, \u201cwhen he [Joseph = Israel] left Egypt.\u201d"}, {"pk": 2839963, "translation": "NET", "book": 19, "chapter": 81, "verse": 6, "text": "It said: \u201cI removed the burden from his shoulder; his hands were released from holding the basket.", "comment": "tn The words \u201cIt said\u201d are not included in the Hebrew text. They are supplied in the translation for clarification.
sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14)."}, {"pk": 2839964, "translation": "NET", "book": 19, "chapter": 81, "verse": 7, "text": "In your distress you called out and I rescued you. I answered you from a dark thundercloud. I tested you at the waters of Meribah. (Selah)", "comment": "tn Heb \u201cI answered you in the hidden place of thunder.\u201d This may allude to God\u2019s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).
sn The name Meribah means \u201cstrife.\u201d Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1\u20137; Num 20:1\u201313). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them."}, {"pk": 2839965, "translation": "NET", "book": 19, "chapter": 81, "verse": 8, "text": "I said, \u2018Listen, my people! I will warn you! O Israel, if only you would obey me!", "comment": "tn The words \u201cI said\u201d are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, \u201cmy people did not listen to me.\u201d
tn The Hebrew particle \u05d0\u05b4\u05dd (\u201cif\u201d) and following prefixed verbal form here express a wish (GKC 321 \u00a7109.b). Note that the apodosis (the \u201cthen\u201d clause of the conditional sentence) is suppressed.
tn Or perhaps \u201ccommand.\u201d"}, {"pk": 2839966, "translation": "NET", "book": 19, "chapter": 81, "verse": 9, "text": "There must be no other god among you. You must not worship a foreign god.", "comment": "tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.
tn Heb \u201cdifferent\u201d; \u201cillicit.\u201d"}, {"pk": 2839967, "translation": "NET", "book": 19, "chapter": 81, "verse": 10, "text": "I am the LORD, your God, the one who brought you out of the land of Egypt. Open your mouth wide and I will fill it!\u2019"}, {"pk": 2839968, "translation": "NET", "book": 19, "chapter": 81, "verse": 11, "text": "But my people did not obey me; Israel did not submit to me.", "comment": "tn The Hebrew expression \u05d0\u05b8\u05d1\u05b8\u05d4 \u05dc\u05b4\u05d9 (\u2019avah liy) means \u201csubmit to me\u201d (see Deut 13:8).
tn Heb \u201cdid not listen to my voice.\u201d"}, {"pk": 2839969, "translation": "NET", "book": 19, "chapter": 81, "verse": 12, "text": "I gave them over to their stubborn desires; they did what seemed right to them.", "comment": "tn Heb \u201cand I sent him away in the stubbornness of their heart.\u201d
tn Heb \u201cthey walked in their counsel.\u201d The prefixed verbal form is either preterite (\u201cwalked\u201d) or a customary imperfect (\u201cwere walking\u201d)."}, {"pk": 2839970, "translation": "NET", "book": 19, "chapter": 81, "verse": 13, "text": "If only my people would obey me! If only Israel would keep my commands!", "comment": "tn Heb \u201cif only my people were listening to me.\u201d The Hebrew particle \u05dc\u05d5\u05bc (lu, \u201cif not\u201d) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).
tn Heb \u201c[and if only] Israel would walk in my ways.\u201d"}, {"pk": 2839971, "translation": "NET", "book": 19, "chapter": 81, "verse": 14, "text": "Then I would quickly subdue their enemies, and attack their adversaries.\u201d", "comment": "tn Heb \u201cturn my hand against.\u201d The idiom \u201cturn the hand against\u201d has the nuance of \u201cstrike with the hand, attack\u201d (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7)."}, {"pk": 2839972, "translation": "NET", "book": 19, "chapter": 81, "verse": 15, "text": "(May those who hate the LORD cower in fear before him! May they be permanently humiliated!)", "comment": "tn \u201cThose who hate the Lord\u201d are also mentioned in 2 Chr 19:2 and Ps 139:21.
tc Heb \u201cand may their time be forever.\u201d The Hebrew term \u05e2\u05b4\u05ea\u05bc\u05b8\u05dd (\u2019ittam, \u201ctheir time\u201d) must refer here to the \u201ctime\u201d of the demise and humiliation of those who hate the Lord. Some propose an emendation to \u05d1\u05bc\u05b7\u05e2\u05b2\u05ea\u05b8\u05ea\u05b8\u05dd (ba\u2019atatam) or \u05d1\u05bc\u05b4\u05e2\u05bb\u05ea\u05b8\u05dd (bi\u2019utam; \u201ctheir terror\u201d; i.e., \u201cmay their terror last forever\u201d), but the omission of bet (\u05d1) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical \u201ccurse\u201d offered by the psalmist. Having heard the reference to Israel\u2019s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God\u2019s enemies as well.
tn See Deut 33:29; Ps 66:3 for other uses of the verb \u05db\u05bc\u05b8\u05d7\u05b7\u05e9\u05c1 (kakhash) in the sense \u201ccower in fear.\u201d In Ps 18:44 the verb seems to carry the nuance \u201cto be weak; to be powerless\u201d (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line."}, {"pk": 2839973, "translation": "NET", "book": 19, "chapter": 81, "verse": 16, "text": "\u201cI would feed Israel the best wheat, and would satisfy your appetite with honey from the rocky cliffs.\u201d", "comment": "sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13\u201314.
tn Heb \u201cand he fed him from the best of the wheat.\u201d The Hebrew text has a third person form of the preterite with a vav (\u05d5) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13\u201314. The third masculine singular pronominal suffix refers to Israel, as in v. 6.sn I would feed. After the parenthetical \u201ccurse\u201d in v. 15, the Lord\u2019s speech continues here.
tn Heb \u201cyou.\u201d The second person singular pronominal suffix refers to Israel, as in vv. 7\u201310."}, {"pk": 2839974, "translation": "NET", "book": 19, "chapter": 82, "verse": 1, "text": "God stands in the assembly of El; in the midst of the gods he renders judgment.", "comment": "tn Or \u201cpresides over.\u201d
sn Psalm 82. The psalmist pictures God standing in the \u201cassembly of El\u201d where he accuses the \u201cgods\u201d of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
tn The phrase \u05e2\u05b2\u05d3\u05b7\u05ea \u05d0\u05b5\u05dc (\u2019adat \u2019el, \u201cassembly of El\u201d) appears only here in the OT. (1) Some understand \u201cEl\u201d to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take \u05d0\u05b5\u05dc as a superlative here (\u201cGod stands in the great assembly\u201d), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El\u2019s assembly is called \u201cthe stars of El.\u201d) In the Ugaritic myths the phrase \u2019dt \u2019ilm refers to the \u201cassembly of the gods,\u201d who congregate in King Kirtu\u2019s house, where Baal asks El to bless Kirtu\u2019s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel\u2019s God invades El\u2019s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, \u201cPsalms,\u201d EBC 5:533-36.
sn The present translation assumes that the Hebrew term \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim, \u201cgods\u201d) here refers to the pagan gods who supposedly comprise El\u2019s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd sometimes refers to officials appointed by God, see Exod 21:6; 22:8\u20139; Ps 45:6) or as angelic beings (\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth)."}, {"pk": 2839975, "translation": "NET", "book": 19, "chapter": 82, "verse": 2, "text": "He says, \u201cHow long will you make unjust legal decisions and show favoritism to the wicked? (Selah)", "comment": "tn Heb \u201cand the face of the wicked lift up.\u201d
tn The words \u201che says\u201d are supplied in the translation to indicate that the following speech is God\u2019s judicial decision (see v. 1)."}, {"pk": 2839976, "translation": "NET", "book": 19, "chapter": 82, "verse": 3, "text": "Defend the cause of the poor and the fatherless! Vindicate the oppressed and suffering!", "comment": "tn The Hebrew noun \u05d9\u05b8\u05ea\u05d5\u05b9\u05dd (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21)."}, {"pk": 2839977, "translation": "NET", "book": 19, "chapter": 82, "verse": 4, "text": "Rescue the poor and needy! Deliver them from the power of the wicked!", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2839978, "translation": "NET", "book": 19, "chapter": 82, "verse": 5, "text": "They neither know nor understand. They stumble around in the dark, while all the foundations of the earth crumble.", "comment": "tn Heb \u201cwalk.\u201d The Hitpael stem indicates iterative action, picturing these ignorant \u201cjudges\u201d as stumbling around in the darkness.
sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).
sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person."}, {"pk": 2839979, "translation": "NET", "book": 19, "chapter": 82, "verse": 6, "text": "I thought, \u2018You are gods; all of you are sons of the Most High.\u2019", "comment": "sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).
tn Heb \u201csaid.\u201d"}, {"pk": 2839980, "translation": "NET", "book": 19, "chapter": 82, "verse": 7, "text": "Yet you will die like mortals; you will fall like all the other rulers.\u201d", "comment": "tn Heb \u201clike one of the rulers.\u201d The comparison does not necessarily imply that they are not rulers. The expression \u201clike one of\u201d can sometimes mean \u201cas one of\u201d (Gen 49:16; Obad 11) or \u201cas any other of\u201d (Judg 16:7, 11).
tn Heb \u201cmen.\u201d The point in the context is mortality, however, not maleness.sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12\u201315, which alludes to a pagan myth in which the petty god \u201cShining One, son of the Dawn,\u201d is hurled into Sheol for his hubris."}, {"pk": 2839981, "translation": "NET", "book": 19, "chapter": 82, "verse": 8, "text": "Rise up, O God, and execute judgment on the earth! For you own all the nations.", "comment": "tn The translation assumes that the Qal of \u05e0\u05b8\u05d7\u05b7\u05dc (nakhal) here means \u201cto own; to possess,\u201d and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, \u201cfor you will take possession of all the nations\u201d (cf. NIV \u201call the nations are your inheritance\u201d)."}, {"pk": 2839982, "translation": "NET", "book": 19, "chapter": 83, "verse": 1, "text": "O God, do not be silent! Do not ignore us! Do not be inactive, O God!", "comment": "sn Psalm 83. The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel\u2019s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.
tn Heb \u201cdo not be deaf.\u201d"}, {"pk": 2839983, "translation": "NET", "book": 19, "chapter": 83, "verse": 2, "text": "For look, your enemies are making a commotion; those who hate you are hostile.", "comment": "tn Heb \u201clift up [their] head[s].\u201d The phrase \u201clift up [the] head\u201d here means \u201cto threaten; to be hostile,\u201d as in Judg 8:28."}, {"pk": 2839984, "translation": "NET", "book": 19, "chapter": 83, "verse": 3, "text": "They carefully plot against your people, and make plans to harm the ones you cherish.", "comment": "tn Heb \u201cthey make crafty a plot.\u201d
tn The passive participle of the Hebrew verb \u05e6\u05b8\u05e4\u05b7\u05df (tsafan, \u201cto hide\u201d) is used here in the sense of \u201ctreasured; cherished.\u201d
tn Heb \u201cand consult together against.\u201d"}, {"pk": 2839985, "translation": "NET", "book": 19, "chapter": 83, "verse": 4, "text": "They say, \u201cCome on, let\u2019s annihilate them so they are no longer a nation! Then the name of Israel will be remembered no more.\u201d", "comment": "tn Heb \u201cwe will cause them to disappear from [being] a nation.\u201d"}, {"pk": 2839986, "translation": "NET", "book": 19, "chapter": 83, "verse": 5, "text": "Yes, they devise a unified strategy; they form an alliance against you.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201cthey consult [with] a heart together.\u201d
tn Heb \u201ccut a covenant.\u201d"}, {"pk": 2839987, "translation": "NET", "book": 19, "chapter": 83, "verse": 6, "text": "It includes the tents of Edom and the Ishmaelites, Moab and the Hagrites,", "comment": "sn The Hagrites are also mentioned in 1 Chr 5:10, 19\u201320.
tn The words \u201cit includes\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2839988, "translation": "NET", "book": 19, "chapter": 83, "verse": 7, "text": "Gebal, Ammon, and Amalek, Philistia and the inhabitants of Tyre.", "comment": "sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. \u05d2\u05bc\u05b0\u05d1\u05b7\u05dc; HALOT 174 s.v. \u05d2\u05bc\u05b0\u05d1\u05b7\u05dc).
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2839989, "translation": "NET", "book": 19, "chapter": 83, "verse": 8, "text": "Even Assyria has allied with them, lending its strength to the descendants of Lot. (Selah)", "comment": "tn Heb \u201cthey are an arm for the sons of Lot.\u201d The \u201carm\u201d is here a symbol of military might.sn The descendants of Lot were the Moabites and Ammonites."}, {"pk": 2839990, "translation": "NET", "book": 19, "chapter": 83, "verse": 9, "text": "Do to them as you did to Midian \u2014 as you did to Sisera and Jabin at the Kishon River!", "comment": "sn The psalmist alludes here to Gideon\u2019s victory over the Midianites (see Judg 7\u20138) and to Barak\u2019s victory over Jabin\u2019s army, which was led by his general Sisera (Judg 4\u20135).
tn Heb \u201cdo to them like Midian.\u201d"}, {"pk": 2839991, "translation": "NET", "book": 19, "chapter": 83, "verse": 10, "text": "They were destroyed at Endor; their corpses were like manure on the ground.", "comment": "tn Heb \u201cthey were manure.\u201d In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.
sn Endor is not mentioned in the accounts of Gideon\u2019s or Barak\u2019s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon\u2019s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)"}, {"pk": 2839992, "translation": "NET", "book": 19, "chapter": 83, "verse": 11, "text": "Make their nobles like Oreb and Zeeb, and all their rulers like Zebah and Zalmunna,", "comment": "sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24\u201325).
sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1\u201321)."}, {"pk": 2839993, "translation": "NET", "book": 19, "chapter": 83, "verse": 12, "text": "who said, \u201cLet\u2019s take over the pastures of God!\u201d", "comment": "tn Heb \u201clet\u2019s take possession for ourselves.\u201d
tn The translation assumes that \u201cZebah and Zalmunna\u201d are the antecedents of the relative pronoun (\u201cwho [said]\u201d). Another option is to take \u201ctheir nobles\u2026all their rulers\u201d as the antecedent and to translate, \u201cthose who say.\u201d"}, {"pk": 2839994, "translation": "NET", "book": 19, "chapter": 83, "verse": 13, "text": "O my God, make them like dead thistles, like dead weeds blown away by the wind!", "comment": "tn Or \u201ctumbleweed.\u201d The Hebrew noun \u05d2\u05bc\u05b7\u05dc\u05b0\u05d2\u05bc\u05b7\u05dc (galgal) refers to a \u201cwheel\u201d or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV \u201clike whirling dust\u201d). However, HALOT 190 s.v. II \u05d2\u05bc\u05b7\u05dc\u05b0\u05d2\u05bc\u05b7\u05dc understands the noun as a homonym referring to a \u201cdead thistle\u201d here and in Isa 17:13. The parallel line, which refers to \u05e7\u05b7\u05e9\u05c1 (qash, \u201cchaff\u201d), favors this interpretation.
tn Heb \u201cbefore.\u201d"}, {"pk": 2839995, "translation": "NET", "book": 19, "chapter": 83, "verse": 14, "text": "Like the fire that burns down the forest, or the flames that consume the mountainsides,", "comment": "sn The imagery of fire and flames suggests unrelenting, destructive judgment."}, {"pk": 2839996, "translation": "NET", "book": 19, "chapter": 83, "verse": 15, "text": "chase them with your gale winds, and terrify them with your windstorm.", "comment": "tn The two imperfect verbal forms in v. 15 express the psalmist\u2019s wish or prayer."}, {"pk": 2839997, "translation": "NET", "book": 19, "chapter": 83, "verse": 16, "text": "Cover their faces with shame, so they might seek you, O LORD.", "comment": "tn Heb \u201cyour name,\u201d which stands here for God\u2019s person.
tn Heb \u201cfill.\u201d
tn After the preceding imperative, the prefixed verbal form with prefixed vav (\u05d5) indicates purpose or result (\u201cthen they will seek\u201d)."}, {"pk": 2839998, "translation": "NET", "book": 19, "chapter": 83, "verse": 17, "text": "May they be humiliated and continually terrified! May they die in shame!", "comment": "tn Heb \u201cmay they be ashamed and perish.\u201d The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17\u201318 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God\u2019s power.
tn Heb \u201cand may they be terrified to perpetuity.\u201d The Hebrew expression \u05e2\u05b2\u05d3\u05b5\u05d9\u05be\u05e2\u05b7\u05d3 (\u2019adey-\u2019ad, \u201cto perpetuity\u201d) can mean \u201cforevermore\u201d (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God."}, {"pk": 2839999, "translation": "NET", "book": 19, "chapter": 83, "verse": 18, "text": "Then they will know that you alone are the LORD, the sovereign king over all the earth.", "comment": "tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (\u05d5) indicates purpose (\u201cso that they may know\u201d) or result.
tn Heb \u201cthat you, your name [is] the Lord, you alone.\u201d
tn Traditionally \u201cthe Most High.\u201d"}, {"pk": 2840000, "translation": "NET", "book": 19, "chapter": 84, "verse": 1, "text": "How lovely is the place where you live, O LORD WHO RULES OVER ALL!", "comment": "tn Or \u201cyour dwelling place[s].\u201d The plural form of the noun may indicate degree or quality; this is the Lord\u2019s special dwelling place (see Pss 43:3; 46:4; 132:5, 7).
tn Traditionally, \u201cLord of hosts.\u201d The title draws attention to God\u2019s sovereign position (see Ps 69:6).
sn Psalm 84. The psalmist expresses his desire to be in God\u2019s presence in the Jerusalem temple, for the Lord is the protector of his people.
tn The precise meaning of the Hebrew term \u05d4\u05b7\u05d2\u05bc\u05b4\u05ea\u05bc\u05b4\u05d9\u05ea (haggittit) is uncertain; it probably refers to a musical style or instrument."}, {"pk": 2840001, "translation": "NET", "book": 19, "chapter": 84, "verse": 2, "text": "I desperately want to be in the courts of the LORD\u2019s temple. My heart and my entire being shout for joy to the living God.", "comment": "tn Heb \u201cthe courts of the Lord\u201d (see Ps 65:4).
tn Heb \u201cmy soul longs, it even pines for.\u201d
tn Heb \u201cmy flesh,\u201d which stands for his whole person and being."}, {"pk": 2840002, "translation": "NET", "book": 19, "chapter": 84, "verse": 3, "text": "Even the birds find a home there, and the swallow builds a nest, where she can protect her young near your altars, O LORD WHO RULES OVER ALL, my king and my God.", "comment": "tn Heb \u201ceven a bird finds a home, and a swallow a nest for herself, [in] which she places her young.\u201dsn The psalmist here romanticizes the temple as a place of refuge and safety. As he thinks of the birds nesting near its roof, he envisions them finding protection in God\u2019s presence.
tn The word translated \u201cswallow\u201d occurs only here and in Prov 26:2."}, {"pk": 2840003, "translation": "NET", "book": 19, "chapter": 84, "verse": 4, "text": "How blessed are those who live in your temple and praise you continually! (Selah)", "comment": "tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 12 and Pss 1:1; 2:12; 34:9; 41:1; 65:4; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15)."}, {"pk": 2840004, "translation": "NET", "book": 19, "chapter": 84, "verse": 5, "text": "How blessed are those who find their strength in you, and long to travel the roads that lead to your temple!", "comment": "tn Heb \u201c[Oh] the happiness [of] the man.\u201d Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here was certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific \u201cman\u201d with the plural \u201cthose.\u201d The individual referred to in v. 5a is representative of followers of God, as the use of plural forms in vv. 5b\u20137 indicates.
tn Heb \u201croads [are] in their heart[s].\u201d The roads are here those that lead to Zion (see v. 7)."}, {"pk": 2840005, "translation": "NET", "book": 19, "chapter": 84, "verse": 6, "text": "As they pass through the Baca Valley, he provides a spring for them. The rain even covers it with pools of water.", "comment": "tc The MT reads \u05d1\u05bc\u05b0\u05e8\u05b8\u05db\u05d5\u05b9\u05ea (b\u00ffrakhot, \u201cblessings\u201d) but the preceding reference to a \u201cspring\u201d favors an emendation to \u05d1\u05bc\u05b0\u05e8\u05b5\u05db\u05d5\u05b9\u05ea (b\u00ffrekhot, \u201cpools\u201d).sn Pools of water. Because water is so necessary for life, it makes an apt symbol for divine favor and blessing. As the pilgrims traveled to Jerusalem, God provided for their physical needs and gave them a token of his favor and of the blessings awaiting them at the temple.
tn This rare word may refer to the early (or autumn) rains (see Joel 2:23).
tc The MT reads \u201ca spring they make it,\u201d but this makes little sense. Many medieval Hebrew mss, as well as the LXX, understand God to be the subject and the valley to be the object, \u201che [God] makes it [the valley] [into] a spring.\u201d
tn The translation assumes that the Hebrew phrase \u05e2\u05b5\u05de\u05b6\u05e7 \u05d4\u05b7\u05d1\u05bc\u05b8\u05db\u05b8\u05d0 (\u2019emeq habbakha\u2019) is the name of an otherwise unknown arid valley through which pilgrims to Jerusalem passed. The term \u05d1\u05bc\u05b8\u05db\u05b8\u05d0 (bakha\u2019) may be the name of a particular type of plant or shrub that grew in this valley. O. Borowski (Agriculture in Iron Age Israel, 130) suggests it is the black mulberry. Some take the phrase as purely metaphorical and relate \u05d1\u05bc\u05b8\u05db\u05b8\u05d0 to the root \u05d1\u05bc\u05b8\u05db\u05b8\u05d4 (bakhah, \u201cto weep\u201d). In this case one might translate, \u201cthe valley of weeping\u201d or \u201cthe valley of affliction.\u201d"}, {"pk": 2840006, "translation": "NET", "book": 19, "chapter": 84, "verse": 7, "text": "They are sustained as they travel along; each one appears before God in Zion.", "comment": "tn Heb \u201cthey go from strength to strength.\u201d The phrase \u201cfrom strength to strength\u201d occurs only here in the OT. With a verb of motion, the expression \u201cfrom [common noun] to [same common noun]\u201d normally suggests movement from one point to another or through successive points (see Num 36:7; 1 Chr 16:20; 17:5; Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing that the pilgrims move successively from one \u201cplace of strength\u201d to another as they travel toward Jerusalem. All along the way they find adequate provisions and renewed energy for the trip.
tn The psalmist returns to the singular (see v. 5a), which he uses in either a representative or distributive (\u201ceach one\u201d ) sense."}, {"pk": 2840007, "translation": "NET", "book": 19, "chapter": 84, "verse": 8, "text": "O LORD, sovereign God, hear my prayer! Listen, O God of Jacob! (Selah)", "comment": "tn Heb \u201cLord, God, hosts.\u201d One expects the construct form \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 before \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (ts\u00ffva\u2019ot, \u201chosts\u201d; see Ps 89:9) but \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (yehvah \u2019elohim) precedes \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea in Pss 59:5 and 80:4, 19 as well."}, {"pk": 2840008, "translation": "NET", "book": 19, "chapter": 84, "verse": 9, "text": "O God, take notice of our shield! Show concern for your chosen king!", "comment": "tn The phrase \u201cour shield\u201d refers metaphorically to the Davidic king, who, as God\u2019s vice-regent, was the human protector of the people. Note the parallelism with \u201cyour anointed one\u201d here and with \u201cour king\u201d in Ps 89:18.
tn Heb \u201clook [on] the face of your anointed one.\u201d The Hebrew phrase \u05de\u05b0\u05e9\u05c1\u05b4\u05d9\u05d7\u05b6\u05da\u05b8 (m\u00ffshikhekha, \u201cyour anointed one\u201d) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 89:38, 51; 132:10, 17)."}, {"pk": 2840009, "translation": "NET", "book": 19, "chapter": 84, "verse": 10, "text": "Certainly spending just one day in your temple courts is better than spending a thousand elsewhere. I would rather stand at the entrance to the temple of my God than live in the tents of the wicked.", "comment": "tn The verb \u05d3\u05bc\u05d5\u05bc\u05e8 (dur, \u201cto live\u201d) occurs only here in the OT.
tn Or \u201cfor.\u201d
tn Heb \u201cbetter is a day in your courts than a thousand [spent elsewhere].\u201d
tn Heb \u201cI choose being at the entrance of the house of my God over living in the tents of the wicked.\u201d The verb \u05e1\u05b8\u05e4\u05b7\u05e3 (safaf) appears only here in the OT; it is derived from the noun \u05e1\u05b7\u05e3 (saf, \u201cthreshold\u201d). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean \u201clie as a beggar at the entrance to the temple\u201d (see HALOT 765 s.v. \u05e1\u05e4\u05e3)."}, {"pk": 2840010, "translation": "NET", "book": 19, "chapter": 84, "verse": 11, "text": "For the LORD God is our sovereign protector. The LORD bestows favor and honor; he withholds no good thing from those who have integrity.", "comment": "tn Heb \u201c[is] a sun and a shield.\u201d The epithet \u201csun,\u201d though rarely used of Israel\u2019s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.
tn Heb \u201che does not withhold good to those walking in integrity.\u201d
tn Or \u201cgrace.\u201d"}, {"pk": 2840011, "translation": "NET", "book": 19, "chapter": 84, "verse": 12, "text": "O LORD WHO RULES OVER ALL, how blessed are those who trust in you!", "comment": "tn Heb \u201c[Oh] the happiness [of] the man [who] trusts in you.\u201d Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific \u201cman\u201d with the plural \u201cthose.\u201d The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.
tn Traditionally \u201cLord of hosts.\u201d"}, {"pk": 2840012, "translation": "NET", "book": 19, "chapter": 85, "verse": 1, "text": "O LORD, you showed favor to your land; you restored the well-being of Jacob.", "comment": "tn Heb \u201cyou turned with a turning [toward] Jacob.\u201d The Hebrew term \u05e9\u05c1\u05b0\u05d1\u05d5\u05bc\u05ea (sh\u00ffvut) is apparently a cognate accusative of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv). See Pss 14:7; 53:6.
sn Psalm 85. God\u2019s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings."}, {"pk": 2840013, "translation": "NET", "book": 19, "chapter": 85, "verse": 2, "text": "You pardoned the wrongdoing of your people; you forgave all their sin. (Selah)", "comment": "tn Heb \u201clifted up.\u201d
tn Heb \u201ccovered over.\u201d"}, {"pk": 2840014, "translation": "NET", "book": 19, "chapter": 85, "verse": 3, "text": "You withdrew all your fury; you turned back from your raging anger.", "comment": "tn Heb \u201cthe rage of your anger.\u201d The phrase \u201crage of your anger\u201d employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, \u201cPairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,\u201d Semitics 2 (1971): 17-81. See Pss 69:24; 78:49."}, {"pk": 2840015, "translation": "NET", "book": 19, "chapter": 85, "verse": 4, "text": "Restore us, O God our deliverer! Do not be displeased with us!", "comment": "tn Heb \u201cbreak your displeasure with us.\u201d Some prefer to emend \u05d4\u05b8\u05e4\u05b5\u05e8 (hafer, \u201cbreak\u201d) to \u05d4\u05b8\u05e1\u05b5\u05e8 (haser, \u201cturn aside\u201d)."}, {"pk": 2840016, "translation": "NET", "book": 19, "chapter": 85, "verse": 5, "text": "Will you stay mad at us forever? Will you remain angry throughout future generations?", "comment": "tn Heb \u201cWill your anger stretch to a generation and a generation?\u201d"}, {"pk": 2840017, "translation": "NET", "book": 19, "chapter": 85, "verse": 6, "text": "Will you not revive us once more? Then your people will rejoice in you!"}, {"pk": 2840018, "translation": "NET", "book": 19, "chapter": 85, "verse": 7, "text": "O LORD, show us your loyal love! Bestow on us your deliverance!"}, {"pk": 2840019, "translation": "NET", "book": 19, "chapter": 85, "verse": 8, "text": "I will listen to what God the LORD says. For he will make peace with his people, his faithful followers. Yet they must not return to their foolish ways.", "comment": "tn Heb \u201cspeak.\u201d The idiom \u201cspeak peace\u201d refers to establishing or maintaining peaceful relations with someone (see Gen 37:4; Zech 9:10; cf. Ps 122:8).
tn Heb \u201cto his people and to his faithful followers.\u201d The translation assumes that \u201chis people\u201d and \u201chis faithful followers\u201d are viewed as identical here.
sn I will listen. Having asked for the Lord\u2019s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.
tn Or \u201cyet let them not.\u201d After the negative particle \u05d0\u05b5\u05dc (\u2019el), the prefixed verbal form is jussive, indicating the speaker\u2019s desire or wish."}, {"pk": 2840020, "translation": "NET", "book": 19, "chapter": 85, "verse": 9, "text": "Certainly his loyal followers will soon experience his deliverance; then his splendor will again appear in our land.", "comment": "tn Heb \u201cto dwell, glory, in our land.\u201d \u201cGlory\u201d is the subject of the infinitive. The infinitive with -\u05dc\u05b0 (l\u00ff), \u201cto dwell,\u201d probably indicates result here (\u201cthen\u201d). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.
tn Heb \u201ccertainly his deliverance [is] near to those who fear him.\u201d"}, {"pk": 2840021, "translation": "NET", "book": 19, "chapter": 85, "verse": 10, "text": "Loyal love and faithfulness meet; deliverance and peace greet each other with a kiss.", "comment": "tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.
sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God\u2019s loyal love and faithfulness will yield deliverance and peace for his people."}, {"pk": 2840022, "translation": "NET", "book": 19, "chapter": 85, "verse": 11, "text": "Faithfulness grows from the ground, and deliverance looks down from the sky.", "comment": "sn The psalmist already sees undeniable signs of God\u2019s faithfulness and expects deliverance to arrive soon."}, {"pk": 2840023, "translation": "NET", "book": 19, "chapter": 85, "verse": 12, "text": "Yes, the LORD will bestow his good blessings, and our land will yield its crops.", "comment": "tn Heb \u201cwhat is good.\u201d
tn Both \u201cbestow\u201d and \u201cyield\u201d translate the same Hebrew verb (\u05e0\u05b8\u05ea\u05b7\u05df, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing."}, {"pk": 2840024, "translation": "NET", "book": 19, "chapter": 85, "verse": 13, "text": "Deliverance goes before him, and prepares a pathway for him.", "comment": "tn Or \u201cwill go.\u201d
tn Or \u201cwill prepare.\u201d
tn Heb \u201cand it prepares for a way his footsteps.\u201d Some suggest emending \u05d5\u05b0\u05d9\u05b8\u05e9\u05c2\u05b5\u05dd (v\u00ffyasem, \u201cand prepares\u201d) to \u05d5\u05b0\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (v\u00ffshalom, \u201cand peace\u201d) since \u201cdeliverance\u201d and \u201cpeace\u201d are closely related earlier in v. 13. This could be translated, \u201cand peace [goes ahead, making] a pathway for his footsteps\u201d (cf. NEB)."}, {"pk": 2840025, "translation": "NET", "book": 19, "chapter": 86, "verse": 1, "text": "Listen O LORD! Answer me! For I am oppressed and needy.", "comment": "sn Psalm 86. The psalmist appeals to God\u2019s mercy as he asks for deliverance from his enemies.
tn Heb \u201cturn your ear.\u201d"}, {"pk": 2840026, "translation": "NET", "book": 19, "chapter": 86, "verse": 2, "text": "Protect me, for I am loyal! O my God, deliver your servant, who trusts in you!", "comment": "tn Heb \u201cmy life.\u201d"}, {"pk": 2840027, "translation": "NET", "book": 19, "chapter": 86, "verse": 3, "text": "Have mercy on me, O Lord, for I cry out to you all day long!", "comment": "tn Or \u201cshow me favor.\u201d"}, {"pk": 2840028, "translation": "NET", "book": 19, "chapter": 86, "verse": 4, "text": "Make your servant glad, for to you, O Lord, I pray!", "comment": "tn Heb \u201cI lift up my soul.\u201d
tn Heb \u201cthe soul of your servant.\u201d"}, {"pk": 2840029, "translation": "NET", "book": 19, "chapter": 86, "verse": 5, "text": "Certainly O Lord, you are kind and forgiving, and show great faithfulness to all who cry out to you.", "comment": "tn Heb \u201cgood.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2840030, "translation": "NET", "book": 19, "chapter": 86, "verse": 6, "text": "O LORD, hear my prayer! Pay attention to my plea for mercy!"}, {"pk": 2840031, "translation": "NET", "book": 19, "chapter": 86, "verse": 7, "text": "In my time of trouble I cry out to you, for you will answer me."}, {"pk": 2840032, "translation": "NET", "book": 19, "chapter": 86, "verse": 8, "text": "None can compare to you among the gods, O Lord! Your exploits are incomparable!", "comment": "tn Heb \u201cand there are none like your acts.\u201d"}, {"pk": 2840033, "translation": "NET", "book": 19, "chapter": 86, "verse": 9, "text": "All the nations, whom you created, will come and worship you, O Lord. They will honor your name.", "comment": "tn Or \u201cbow down before you.\u201d"}, {"pk": 2840034, "translation": "NET", "book": 19, "chapter": 86, "verse": 10, "text": "For you are great and do amazing things. You alone are God."}, {"pk": 2840035, "translation": "NET", "book": 19, "chapter": 86, "verse": 11, "text": "O LORD, teach me how you want me to live! Then I will obey your commands. Make me wholeheartedly committed to you!", "comment": "tn Heb \u201cteach me your way.\u201d The Lord\u2019s \u201cway\u201d refers here to the moral principles he expects the psalmist to follow. See Pss 25:4; 27:11.
tn Heb \u201cI will walk in your truth.\u201d The Lord\u2019s commandments are referred to as \u201ctruth\u201d here because they are a trustworthy and accurate expression of the divine will. See Ps 25:5.
tn Heb \u201cBind my heart to the fearing of your name.\u201d The verb translated \u201cbind\u201d occurs only here in the Piel stem. It appears twice in the Qal, meaning \u201cbe joined\u201d in both cases (Gen 49:6; Isa 14:20). To \u201cfear\u201d God\u2019s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15)."}, {"pk": 2840036, "translation": "NET", "book": 19, "chapter": 86, "verse": 12, "text": "O Lord, my God, I will give you thanks with my whole heart! I will honor your name continually!", "comment": "tn Or \u201cforever.\u201d"}, {"pk": 2840037, "translation": "NET", "book": 19, "chapter": 86, "verse": 13, "text": "For you will extend your great loyal love to me, and will deliver my life from the depths of Sheol.", "comment": "tn Or \u201cfor he will have delivered my life.\u201d The verb form indicates a future perfect here.
tn Heb \u201cfor your loyal love [is] great over me.\u201d
tn Or \u201clower Sheol.\u201d"}, {"pk": 2840038, "translation": "NET", "book": 19, "chapter": 86, "verse": 14, "text": "O God, arrogant men attack me; a gang of ruthless men, who do not respect you, seek my life.", "comment": "tn Heb \u201crise up against me.\u201d
tn Or \u201cassembly.\u201d
tn Heb \u201cseek my life and do not set you before them.\u201d See Ps 54:3."}, {"pk": 2840039, "translation": "NET", "book": 19, "chapter": 86, "verse": 15, "text": "But you, O Lord, are a compassionate and merciful God. You are patient and demonstrate great loyal love and faithfulness.", "comment": "tn Heb \u201cslow to anger.\u201d
tn Heb \u201cand great of loyal love and faithfulness.\u201dsn The psalmist\u2019s confession of faith in this verse echoes Exod 34:6."}, {"pk": 2840040, "translation": "NET", "book": 19, "chapter": 86, "verse": 16, "text": "Turn toward me and have mercy on me! Give your servant your strength! Deliver your slave!", "comment": "tn Heb \u201cthe son of your female servant.\u201d The phrase \u201cson of a female servant\u201d (see also Ps 116:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child\u2019s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist\u2019s humility before the Lord and his status as the Lord\u2019s servant."}, {"pk": 2840041, "translation": "NET", "book": 19, "chapter": 86, "verse": 17, "text": "Show me evidence of your favor! Then those who hate me will see it and be ashamed, for you, O LORD, will help me and comfort me.", "comment": "tn Heb \u201cWork with me a sign for good.\u201d The expression \u201cwork a sign\u201d also occurs in Judg 6:17.
tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist\u2019s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (\u201cfor you, O Lord, will have helped me and comforted me\u201d).
tn After the imperative in the preceding line (\u201cwork\u201d), the prefixed verb forms with prefixed vav (\u05d5) conjunctive indicate purpose or result."}, {"pk": 2840042, "translation": "NET", "book": 19, "chapter": 87, "verse": 1, "text": "The LORD\u2019s city is in the holy hills.", "comment": "sn Psalm 87. The psalmist celebrates the Lord\u2019s presence in Zion and the special status of its citizens.
tn Heb \u201chis foundation [is] in the hills of holiness.\u201d The expression \u201chis foundation\u201d refers here by metonymy to the Lord\u2019s dwelling place in Zion. The \u201chills\u201d are the ones surrounding Zion (see Pss 125:2; 133:3)."}, {"pk": 2840043, "translation": "NET", "book": 19, "chapter": 87, "verse": 2, "text": "The LORD loves the gates of Zion more than all the dwelling places of Jacob."}, {"pk": 2840044, "translation": "NET", "book": 19, "chapter": 87, "verse": 3, "text": "People say wonderful things about you, O city of God. (Selah)", "comment": "tn Heb \u201cglorious things are spoken about you.\u201d The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city\u2019s glorious future. In this case one could translate, \u201cwonderful things are announced concerning you.\u201d"}, {"pk": 2840045, "translation": "NET", "book": 19, "chapter": 87, "verse": 4, "text": "I mention Rahab and Babylon to my followers. Here are Philistia and Tyre, along with Ethiopia. It is said of them, \u201cThis one was born there.\u201d", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
sn \u201cRahab,\u201d which means \u201cproud one,\u201d is used here as a title for Egypt (see Isa 30:7).
tn Heb \u201cto those who know me\u201d (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of \u05d6\u05b8\u05db\u05b7\u05e8, zakhar, \u201cremember\u201d followed by the preposition -\u05dc\u05b0 [le] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of \u201camong\u201d and translate, \u201camong those who know me\u201d (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord\u2019s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.
tn Heb \u201cLook.\u201d
tn Heb \u201cCush.\u201d
tn Heb \u201cand this one was born there.\u201d The words \u201cIt is said of them\u201d are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand \u201cthere\u201d as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands."}, {"pk": 2840046, "translation": "NET", "book": 19, "chapter": 87, "verse": 5, "text": "But it is said of Zion\u2019s residents, \u201cEach one of these was born in her, and the sovereign One makes her secure.\u201d", "comment": "tn Traditionally \u201cMost High.\u201d
tn Heb \u201ca man and a man.\u201d The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion\u2019s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.
tn Heb \u201cand he makes her secure, the Most High.\u201d
tn Heb \u201cand of Zion it is said.\u201d Another option is to translate, \u201cand to Zion it is said.\u201d In collocation with the Niphal of \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar), the preposition lamed (-\u05dc\u05b0) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance \u201cconcerning, of\u201d (see Num 23:23), or mean \u201cbe named\u201d (see Isa 4:3; 62:4)."}, {"pk": 2840047, "translation": "NET", "book": 19, "chapter": 87, "verse": 6, "text": "The LORD writes in the census book of the nations, \u201cThis one was born there.\u201d (Selah)", "comment": "tn As noted in v. 4, the translation assumes a contrast between \u201cthere\u201d (the various foreign lands) and \u201cin her\u201d (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.
tn Heb \u201cthe Lord records in the writing of the nations.\u201d"}, {"pk": 2840048, "translation": "NET", "book": 19, "chapter": 87, "verse": 7, "text": "As for the singers, as well as the pipers \u2014 all of them sing within your walls.", "comment": "tc Heb \u201cand singers, like pipers, all my springs [are] in you.\u201d The participial form \u05d7\u05b9\u05dc\u05b0\u05dc\u05b4\u05d9\u05dd (khol\u00fflim) appears to be from a denominative verb meaning \u201cplay the pipe,\u201d though some derive the form from \u05d7\u05d5\u05bc\u05dc (khul, \u201cdance\u201d). In this case the duplicated lamed (\u05dc) requires an emendation to \u05de\u05b0\u05d7\u05b9\u05dc\u05b0\u05dc\u05b4\u05d9\u05dd (m\u00ffkhol\u00fflim, \u201ca Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. \u201cSprings\u201d are often taken here as a symbol of divine blessing and life\u201d), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of \u05db\u05bc\u05b8\u05dc\u05be\u05de\u05b7\u05e2\u05b0\u05d9\u05b8\u05e0\u05b7\u05d9 (kol-ma\u2019yanay, \u201call my springs\u201d) to \u05db\u05bc\u05bb\u05dc\u05bc\u05b8\u05dd \u05e2\u05b8\u05e0\u05d5\u05bc (kullam \u2019anu, \u201call of them sing,\u201d with the form \u05e2\u05b8\u05e0\u05d5\u05bc being derived from \u05e2\u05b8\u05e0\u05b8\u05d4, \u2019anah, \u201csing\u201d)."}, {"pk": 2840049, "translation": "NET", "book": 19, "chapter": 88, "verse": 1, "text": "O LORD God who delivers me! By day I cry out and at night I pray before you.", "comment": "tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. The word is derived from a verb meaning \u201cto be prudent; to be wise.\u201d Various options are: \u201ca contemplative song,\u201d \u201ca song imparting moral wisdom,\u201d or \u201ca skillful [i.e., well-written] song.\u201d The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52\u201355, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
tn Heb \u201c[by] day I cry out, in the night before you.\u201d
sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
tn The Hebrew phrase \u05de\u05b8\u05d7\u05b2\u05dc\u05b7\u05ea \u05dc\u05b0\u05e2\u05b7\u05e0\u05bc\u05d5\u05b9\u05ea (makhalat l\u00ff\u2019annot) may mean \u201cillness to afflict.\u201d Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term \u05de\u05b8\u05d7\u05b2\u05dc\u05b7\u05ea also appears in the superscription of Ps 53.
tn Heb \u201cO Lord God of my deliverance.\u201d In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some emend the text to \u05d0\u05b7\u05dc\u05b9\u05d4\u05b7\u05d9 \u05e9\u05c1\u05b4\u05d5\u05bc\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 (\u2019alohay shivva\u2019tiy, \u201c[O Lord] my God, I cry out\u201d). See v. 13."}, {"pk": 2840050, "translation": "NET", "book": 19, "chapter": 88, "verse": 2, "text": "Listen to my prayer! Pay attention to my cry for help!", "comment": "tn Heb \u201cmay my prayer come before you.\u201d The prefixed verbal form is understood as a jussive, indicating the psalmist\u2019s desire or prayer.
tn Heb \u201cturn your ear.\u201d"}, {"pk": 2840051, "translation": "NET", "book": 19, "chapter": 88, "verse": 3, "text": "For my life is filled with troubles and I am ready to enter Sheol.", "comment": "tn Heb \u201cand my life approaches Sheol.\u201d
tn Or \u201cmy soul.\u201d"}, {"pk": 2840052, "translation": "NET", "book": 19, "chapter": 88, "verse": 4, "text": "They treat me like those who descend into the grave. I am like a helpless man,", "comment": "tn Heb \u201cI am considered with.\u201d
tn Heb \u201cthe pit.\u201d The noun \u05d1\u05bc\u05d5\u05b9\u05e8 (bor, \u201cpit,\u201d \u201ccistern\u201d) is sometimes used of the grave and/or the realm of the dead.
tn Heb \u201cI am like a man [for whom] there is no help.\u201d"}, {"pk": 2840053, "translation": "NET", "book": 19, "chapter": 88, "verse": 5, "text": "adrift among the dead, like corpses lying in the grave, whom you remember no more, and who are cut off from your power.", "comment": "tn Heb \u201cset free.\u201d
tn Heb \u201cfrom your hand.\u201d"}, {"pk": 2840054, "translation": "NET", "book": 19, "chapter": 88, "verse": 6, "text": "You place me in the lowest regions of the pit, in the dark places, in the watery depths.", "comment": "tn The noun \u05d1\u05bc\u05d5\u05b9\u05e8 (bor, \u201cpit,\u201d \u201ccistern\u201d) is sometimes used of the grave and/or the realm of the dead. See v. 4."}, {"pk": 2840055, "translation": "NET", "book": 19, "chapter": 88, "verse": 7, "text": "Your anger bears down on me, and you overwhelm me with all your waves. (Selah)"}, {"pk": 2840056, "translation": "NET", "book": 19, "chapter": 88, "verse": 8, "text": "You cause those who know me to keep their distance; you make me an appalling sight to them. I am trapped and cannot get free.", "comment": "tn Heb \u201c[I am] confined and I cannot go out.\u201d"}, {"pk": 2840057, "translation": "NET", "book": 19, "chapter": 88, "verse": 9, "text": "My eyes grow weak because of oppression. I call out to you, O LORD, all day long; I spread out my hands in prayer to you.", "comment": "tn Heb \u201cI spread out my hands to you.\u201d Spreading out the hands toward God was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12\u201313, 29; Ezra 9:15; Job 11:13; Isa 1:15). The words \u201cin prayer\u201d have been supplied in the translation to clarify this."}, {"pk": 2840058, "translation": "NET", "book": 19, "chapter": 88, "verse": 10, "text": "Do you accomplish amazing things for the dead? Do the departed spirits rise up and give you thanks? (Selah)", "comment": "tn Heb \u201cRephaim,\u201d a term that refers to those who occupy the land of the dead (see Isa 14:9; 26:14, 19)."}, {"pk": 2840059, "translation": "NET", "book": 19, "chapter": 88, "verse": 11, "text": "Is your loyal love proclaimed in the grave, or your faithfulness in the place of the dead?", "comment": "tn Heb \u201cin Abaddon,\u201d a name for Sheol. The noun is derived from a verbal root meaning \u201cto perish,\u201d \u201cto die.\u201d"}, {"pk": 2840060, "translation": "NET", "book": 19, "chapter": 88, "verse": 12, "text": "Are your amazing deeds experienced in the dark region, or your deliverance in the land of oblivion?", "comment": "tn Heb \u201cforgetfulness.\u201d The noun, which occurs only here in the OT, is derived from a verbal root meaning \u201cto forget.\u201dsn The rhetorical questions in vv. 10\u201312 expect the answer, \u201cOf course not!\u201d
tn Heb \u201cdarkness,\u201d here a title for Sheol.
tn Heb \u201cknown.\u201d"}, {"pk": 2840061, "translation": "NET", "book": 19, "chapter": 88, "verse": 13, "text": "As for me, I cry out to you, O LORD; in the morning my prayer confronts you."}, {"pk": 2840062, "translation": "NET", "book": 19, "chapter": 88, "verse": 14, "text": "O LORD, why do you reject me, and pay no attention to me?", "comment": "tn Heb \u201c[why] do you hide your face from me?\u201d"}, {"pk": 2840063, "translation": "NET", "book": 19, "chapter": 88, "verse": 15, "text": "I am oppressed and have been on the verge of death since my youth. I have been subjected to your horrors and am numb with pain.", "comment": "tn Heb \u201cI carry your horrors [?].\u201d The meaning of the Hebrew form \u05d0\u05b8\u05e4\u05d5\u05bc\u05e0\u05b8\u05d4 (\u2019afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning \u201cvery much\u201d (BDB 67 s.v.), though some prefer to emend the text to \u05d0\u05b8\u05e4\u05d5\u05bc\u05d2\u05b8\u05d4 (\u2019afugah, \u201cI am numb\u201d) from the verb \u05e4\u05d5\u05bc\u05d2 (pug; see Pss 38:8; 77:2).
tn Heb \u201cand am dying from youth.\u201d"}, {"pk": 2840064, "translation": "NET", "book": 19, "chapter": 88, "verse": 16, "text": "Your anger overwhelms me; your terrors destroy me.", "comment": "tn Heb \u201cpasses over me.\u201d"}, {"pk": 2840065, "translation": "NET", "book": 19, "chapter": 88, "verse": 17, "text": "They surround me like water all day long; they join forces and encircle me.", "comment": "tn Heb \u201cthey encircle me together.\u201d"}, {"pk": 2840066, "translation": "NET", "book": 19, "chapter": 88, "verse": 18, "text": "You cause my friends and neighbors to keep their distance; those who know me leave me alone in the darkness.", "comment": "tn Heb \u201cyou cause to be far from me friend and neighbor.\u201d
tn Heb \u201cthose known by me, darkness.\u201d"}, {"pk": 2840067, "translation": "NET", "book": 19, "chapter": 89, "verse": 1, "text": "I will sing continually about the LORD\u2019s faithful deeds; to future generations I will proclaim your faithfulness.", "comment": "sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God\u2019s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
tn Heb \u201cto a generation and a generation I will make known your faithfulness with my mouth.\u201d
tn Or \u201cforever.\u201d
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. See the note on the phrase \u201cwell-written song\u201d in the superscription of Ps 88."}, {"pk": 2840068, "translation": "NET", "book": 19, "chapter": 89, "verse": 2, "text": "For I say, \u201cLoyal love is permanently established; in the skies you set up your faithfulness.\u201d", "comment": "sn You set up your faithfulness. This may allude to the Lord\u2019s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).
tn Heb \u201cbuilt.\u201d"}, {"pk": 2840069, "translation": "NET", "book": 19, "chapter": 89, "verse": 3, "text": "The LORD said, \u201cI have made a covenant with my chosen one; I have made a promise on oath to David, my servant:", "comment": "tn The words \u201cthe Lord said\u201d are supplied in the translation for clarification. It is clear that the words of vv. 3\u20134 are spoken by the Lord, in contrast to vv. 1\u20132, which are spoken by the psalmist."}, {"pk": 2840070, "translation": "NET", "book": 19, "chapter": 89, "verse": 4, "text": "\u2018I will give you an eternal dynasty and establish your throne throughout future generations.\u2019\u201d (Selah)", "comment": "tn Heb \u201cand I will build to a generation and a generation your throne.\u201d
tn Heb \u201cforever I will establish your offspring.\u201d"}, {"pk": 2840071, "translation": "NET", "book": 19, "chapter": 89, "verse": 5, "text": "O LORD, the heavens praise your amazing deeds, as well as your faithfulness in the angelic assembly.", "comment": "tn As the following context makes clear, the personified \u201cheavens\u201d here stand by metonymy for the angelic beings that surround God\u2019s heavenly throne.
tn Heb \u201cin the assembly of the holy ones.\u201d The phrase \u201choly ones\u201d sometimes refers to God\u2019s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God\u2019s heavenly assembly and the angels that surround his throne (see vv. 6\u20137)."}, {"pk": 2840072, "translation": "NET", "book": 19, "chapter": 89, "verse": 6, "text": "For who in the skies can compare to the LORD? Who is like the LORD among the heavenly beings,", "comment": "tn Heb \u201csons of gods\u201d; or \u201csons of God.\u201d Though \u05d0\u05b5\u05dc\u05b4\u05d9\u05dd (\u2019elim) is vocalized as a plural form (\u201cgods\u201d) in the Hebrew text, it is likely that the final mem (\u05dd) is actually enclitic rather than a plural marker. In this case one may read \u201cGod.\u201d Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8. The phrase \u05d1\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b5\u05dc\u05b4\u05d9\u05dd (v\u00ffney \u2019elim, \u201csons of gods\u201d or \u201csons of God\u201d) occurs only here and in Ps 29:1. Since the \u201csons of gods/God\u201d are here associated with \u201cthe assembly of the holy ones\u201d and \u201ccouncil of the holy ones,\u201d the heavenly assembly (comprised of so-called \u201cangels\u201d and other supernatural beings) appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as \u201choly ones.\u201d In Canaanite mythological texts the divine council of the high god El is called \u201cthe sons of El.\u201d The OT apparently uses the Canaanite phrase, applying it to the supernatural beings that surround the Lord\u2019s heavenly throne."}, {"pk": 2840073, "translation": "NET", "book": 19, "chapter": 89, "verse": 7, "text": "a God who is honored in the great angelic assembly, and more awesome than all who surround him?", "comment": "tn Heb \u201cin the great assembly of the holy ones.\u201d
tn Or perhaps \u201cfeared by.\u201d
tn Heb \u201cfeared.\u201d"}, {"pk": 2840074, "translation": "NET", "book": 19, "chapter": 89, "verse": 8, "text": "O LORD, sovereign God! Who is strong like you, O LORD? Your faithfulness surrounds you.", "comment": "tn Traditionally \u201cGod of hosts.\u201d The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven."}, {"pk": 2840075, "translation": "NET", "book": 19, "chapter": 89, "verse": 9, "text": "You rule over the proud sea. When its waves surge, you calm them.", "comment": "tn Heb \u201cthe majesty of the sea.\u201d
tn Heb \u201crise up.\u201d"}, {"pk": 2840076, "translation": "NET", "book": 19, "chapter": 89, "verse": 10, "text": "You crushed the Proud One and killed it; with your strong arm you scattered your enemies.", "comment": "tn Heb \u201cRahab.\u201d The name \u201cRahab\u201d means \u201cproud one.\u201d Since it is sometimes used of Egypt (see Ps 87:4; Isa 30:7), the passage may allude to the exodus. However, the name is also used of the sea (or the mythological sea creature) which symbolizes the disruptive forces of the world that seek to replace order with chaos (see Job 9:13; 26:12). Isa 51:9 appears to combine the mythological and historical referents. The association of Rahab with the sea in Ps 89 (see v. 9) suggests that the name carries symbolic force in this context. In this case the passage may allude to creation (see vv. 11\u201312), when God overcame the great deep and brought order out of chaos.
tn Heb \u201clike one fatally wounded.\u201d"}, {"pk": 2840077, "translation": "NET", "book": 19, "chapter": 89, "verse": 11, "text": "The heavens belong to you, as does the earth. You made the world and all it contains.", "comment": "tn Heb \u201cthe world and its fullness, you established them.\u201d"}, {"pk": 2840078, "translation": "NET", "book": 19, "chapter": 89, "verse": 12, "text": "You created the north and the south. Tabor and Hermon rejoice in your name.", "comment": "sn Tabor and Hermon were two of the most prominent mountains in Palestine."}, {"pk": 2840079, "translation": "NET", "book": 19, "chapter": 89, "verse": 13, "text": "Your arm is powerful, your hand strong, your right hand victorious.", "comment": "sn The Lord\u2019s arm, hand, and right hand all symbolize his activities, especially his exploits in war.
tn Heb \u201cis lifted up.\u201d The idiom \u201cthe right hand is lifted up\u201d refers to victorious military deeds (see Pss 89:42; 118:16)."}, {"pk": 2840080, "translation": "NET", "book": 19, "chapter": 89, "verse": 14, "text": "Equity and justice are the foundation of your throne. Loyal love and faithfulness characterize your rule.", "comment": "sn The Lord\u2019s throne symbolizes his kingship.
tn Heb \u201care in front of your face.\u201d The idiom can mean \u201cconfront\u201d (Ps 17:13) or \u201cmeet, enter the presence of\u201d (Ps 95:2)."}, {"pk": 2840081, "translation": "NET", "book": 19, "chapter": 89, "verse": 15, "text": "How blessed are the people who worship you! O LORD, they experience your favor.", "comment": "tn Heb \u201cwho know the shout.\u201d \u201cShout\u201d here refers to the shouts of the Lord\u2019s worshipers (see Pss 27:6; 33:3; 47:5).
tn Heb \u201cin the light of your face they walk.\u201d The idiom \u201clight of your face\u201d probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17)."}, {"pk": 2840082, "translation": "NET", "book": 19, "chapter": 89, "verse": 16, "text": "They rejoice in your name all day long, and are vindicated by your justice.", "comment": "tn Heb \u201care lifted up.\u201d"}, {"pk": 2840083, "translation": "NET", "book": 19, "chapter": 89, "verse": 17, "text": "For you give them splendor and strength. By your favor we are victorious.", "comment": "tn Heb \u201cyou lift up our horn,\u201d or if one follows the marginal reading (Qere), \u201cour horn is lifted up.\u201d The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cexalt/lift up the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).
tn Heb \u201cfor the splendor of their strength [is] you.\u201d"}, {"pk": 2840084, "translation": "NET", "book": 19, "chapter": 89, "verse": 18, "text": "For our shield belongs to the LORD, our king to the Holy One of Israel.", "comment": "sn The basic sense of the word \u201choly\u201d is \u201cset apart from that which is commonplace, special, unique.\u201d The Lord\u2019s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is \u201cset apart\u201d from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.
tn The phrase \u201cour shield\u201d refers metaphorically to the Davidic king, who, as God\u2019s vice-regent, was the human protector of the people. Note the parallelism with \u201cour king\" here and with \u201cyour anointed one\u201d in Ps 84:9."}, {"pk": 2840085, "translation": "NET", "book": 19, "chapter": 89, "verse": 19, "text": "Then you spoke through a vision to your faithful followers and said: \u201cI have energized a warrior; I have raised up a young man from the people.", "comment": "tn Heb \u201cI have placed help upon a warrior.\u201d
tn Or perhaps \u201ca chosen one.\u201d
tn The pronoun \u201cyou\u201d refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3\u20134.
tc Many medieval mss read the singular here, \u201cyour faithful follower.\u201d In this case the statement refers directly to Nathan\u2019s oracle to David (see 2 Sam 7:17)."}, {"pk": 2840086, "translation": "NET", "book": 19, "chapter": 89, "verse": 20, "text": "I have discovered David, my servant. With my holy oil I have anointed him as king.", "comment": "tn The words \u201cas king\u201d are supplied in the translation for clarification, indicating that a royal anointing is in view."}, {"pk": 2840087, "translation": "NET", "book": 19, "chapter": 89, "verse": 21, "text": "My hand will support him, and my arm will strengthen him.", "comment": "tn Heb \u201cwith whom my hand will be firm.\u201d"}, {"pk": 2840088, "translation": "NET", "book": 19, "chapter": 89, "verse": 22, "text": "No enemy will be able to exact tribute from him; a violent oppressor will not be able to humiliate him.", "comment": "tn Heb \u201cand a son of violence will not oppress him.\u201d The imperfect is understood in a modal sense, indicating capability or potential. The reference to a \u201cson of violence\u201d echoes the language of God\u2019s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
tn Heb \u201can enemy will not exact tribute.\u201d The imperfect is understood in a modal sense, indicating capability or potential.
tn The translation understands the Hiphil of \u05e0\u05b8\u05e9\u05c1\u05b7\u05d0 (nasha\u2019) in the sense of \u201cact as a creditor.\u201d This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for \u201cprotection.\u201d Another option is to take the verb from a homonymic verbal root meaning \u201cto deceive,\u201d \u201cto trick.\u201d Still another option is to emend the form to \u05d9\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 (yisa\u2019), a Qal imperfect from \u05e0\u05b8\u05d0\u05b7\u05e9\u05c2 (na\u2019as, \u201crise up\u201d) and to translate \u201can enemy will not rise up against him\u201d (see M. Dahood, Psalms [AB], 2:317)."}, {"pk": 2840089, "translation": "NET", "book": 19, "chapter": 89, "verse": 23, "text": "I will crush his enemies before him; I will strike down those who hate him."}, {"pk": 2840090, "translation": "NET", "book": 19, "chapter": 89, "verse": 24, "text": "He will experience my faithfulness and loyal love, and by my name he will win victories.", "comment": "tn Heb \u201cand my faithfulness and my loyal love [will be] with him.\u201d
tn Heb \u201cand by my name his horn will be lifted up.\u201d The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cexalt/lift up the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17)."}, {"pk": 2840091, "translation": "NET", "book": 19, "chapter": 89, "verse": 25, "text": "I will place his hand over the sea, his right hand over the rivers.", "comment": "tn Some identify \u201cthe sea\u201d as the Mediterranean and \u201cthe rivers\u201d as the Euphrates and its tributaries. However, it is more likely that \u201cthe sea\u201d and \u201cthe rivers\u201d are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3\u20134)."}, {"pk": 2840092, "translation": "NET", "book": 19, "chapter": 89, "verse": 26, "text": "He will call out to me, \u2018You are my father, my God, and the protector who delivers me.\u2019", "comment": "tn Heb \u201cthe rocky summit of my deliverance.\u201d
sn You are my father. The Davidic king was viewed as God\u2019s \u201cson\u201d (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as \u201csonship.\u201d Like a son, the faithful subject received an \u201cinheritance,\u201d viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, \u201cThe Covenant of Grant in the Old Testament and in the Ancient Near East,\u201d JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels."}, {"pk": 2840093, "translation": "NET", "book": 19, "chapter": 89, "verse": 27, "text": "I will appoint him to be my firstborn son, the most exalted of the earth\u2019s kings.", "comment": "sn The firstborn son typically had special status and received special privileges."}, {"pk": 2840094, "translation": "NET", "book": 19, "chapter": 89, "verse": 28, "text": "I will always extend my loyal love to him, and my covenant with him is secure.", "comment": "tn Heb \u201cforever I will keep for him my loyal love and will make my covenant secure for him.\u201d"}, {"pk": 2840095, "translation": "NET", "book": 19, "chapter": 89, "verse": 29, "text": "I will give him an eternal dynasty, and make his throne as enduring as the skies above.", "comment": "tn Heb \u201cand I will set in place forever his offspring.\u201d
tn Heb \u201cand his throne like the days of the heavens.\u201d"}, {"pk": 2840096, "translation": "NET", "book": 19, "chapter": 89, "verse": 30, "text": "If his sons reject my law and disobey my regulations,"}, {"pk": 2840097, "translation": "NET", "book": 19, "chapter": 89, "verse": 31, "text": "if they break my rules and do not keep my commandments,", "comment": "tn Or \u201cdesecrate.\u201d"}, {"pk": 2840098, "translation": "NET", "book": 19, "chapter": 89, "verse": 32, "text": "I will punish their rebellion by beating them with a club, their sin by inflicting them with bruises.", "comment": "tn Heb \u201cI will punish with a club their rebellion.\u201dsn Despite the harsh image of beating\u2026with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a \u05e9\u05c1\u05b5\u05d1\u05b6\u05d8 (shevet, \u201cclub\u201d) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13\u201314; 29:15).
tn Heb \u201cwith blows their sin.\u201d"}, {"pk": 2840099, "translation": "NET", "book": 19, "chapter": 89, "verse": 33, "text": "But I will not remove my loyal love from him, nor be unfaithful to my promise.", "comment": "tn Heb \u201cand I will not deal falsely with my faithfulness.\u201d
tn Heb \u201cbreak\u201d; \u201cmake ineffectual.\u201d Some prefer to emend \u05d0\u05b8\u05e4\u05b4\u05d9\u05e8 (\u2019afir; the Hiphil of \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8, parar, \u201cto break\u201d) to \u05d0\u05b8\u05e1\u05b4\u05d9\u05e8 (\u2019asir; the Hiphil of \u05e1\u05d5\u05bc\u05e8, sur, \u201cto turn aside\u201d), a verb that appears in 2 Sam 7:15."}, {"pk": 2840100, "translation": "NET", "book": 19, "chapter": 89, "verse": 34, "text": "I will not break my covenant or go back on what I promised.", "comment": "tn Or \u201cdesecrate.\u201d
tn Heb \u201cand what proceeds out of my lips I will not alter.\u201d"}, {"pk": 2840101, "translation": "NET", "book": 19, "chapter": 89, "verse": 35, "text": "Once and for all I have vowed by my own holiness, I will never deceive David.", "comment": "tn Or \u201clie to.\u201d"}, {"pk": 2840102, "translation": "NET", "book": 19, "chapter": 89, "verse": 36, "text": "His dynasty will last forever. His throne will endure before me, like the sun,", "comment": "tn Heb \u201chis offspring forever will be.\u201d
tn Heb \u201cand his throne like the sun before me.\u201d"}, {"pk": 2840103, "translation": "NET", "book": 19, "chapter": 89, "verse": 37, "text": "it will remain stable, like the moon, his throne will endure like the skies.\u201d (Selah)", "comment": "tn Heb \u201cand a witness in the sky, secure.\u201d Scholars have offered a variety of opinions as to the identity of the \u201cwitness\u201d referred to here, none of which is very convincing. It is preferable to join \u05d5\u05b0\u05e2\u05b5\u05d3 (v\u00ff\u2019ed) to \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u2019olam) in the preceding line and translate the commonly attested phrase \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d5\u05b0\u05e2\u05b5\u05d3 (\u201cforever\u201d). In this case one may translate the second line, \u201c[it] will be secure like the skies.\u201d Another option (the one reflected in the present translation) is to take \u05e2\u05d3 as a rare noun meaning \u201cthrone\u201d or \u201cdais.\u201d This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= \u05db\u05bc\u05b4\u05e1\u05bc\u05b5\u05d0, kisse\u2019, \u201cthrone\u201d) and \u2019d (= \u05e2\u05d3, \u201cdais\u201d) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending \u05d1\u05bc\u05b7\u05e9\u05c1\u05bc\u05b7\u05d7\u05b7\u05e7 (bashakhaq, \u201cin the heavens\u201d) to \u05db\u05bc\u05b7\u05e9\u05c1\u05b7\u05d7\u05b7\u05e7 (kashakhaq, \u201clike the heavens\u201d) \u2013 bet/kaf (\u05db/\u05d1) confusion is widely attested \u2013 one can then read \u201c[his] throne like the heavens [is] firm/stable.\u201d Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (\u05e9\u05c1\u05b0\u05d7\u05b8\u05e7\u05b4\u05d9\u05dd, sh\u00ffkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim, \u201cskies\u201d) which frequently appears in parallelism to \u05e9\u05c1\u05b0\u05d7\u05b8\u05e7\u05b4\u05d9\u05dd.
tn Heb \u201clike the moon it will be established forever.\u201d"}, {"pk": 2840104, "translation": "NET", "book": 19, "chapter": 89, "verse": 38, "text": "But you have spurned and rejected him; you are angry with your chosen king.", "comment": "tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
tn Heb \u201cyour anointed one.\u201d The Hebrew phrase \u05de\u05b0\u05e9\u05c1\u05b4\u05d9\u05d7\u05b6\u05da\u05b8 (m\u00ffshikhekha, \u201cyour anointed one\u201d) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17)."}, {"pk": 2840105, "translation": "NET", "book": 19, "chapter": 89, "verse": 39, "text": "You have repudiated your covenant with your servant; you have thrown his crown to the ground.", "comment": "tn Heb \u201cyou dishonor [or \u201cdesecrate\u201d] on the ground his crown.\u201d
tn Heb \u201cthe covenant of your servant.\u201d
tn The Hebrew verb appears only here and in Lam 2:7."}, {"pk": 2840106, "translation": "NET", "book": 19, "chapter": 89, "verse": 40, "text": "You have broken down all his walls; you have made his strongholds a heap of ruins.", "comment": "tn The king here represents the land and cities over which he rules."}, {"pk": 2840107, "translation": "NET", "book": 19, "chapter": 89, "verse": 41, "text": "All who pass by have robbed him; he has become an object of disdain to his neighbors.", "comment": "tn Heb \u201call the passersby on the road.\u201d"}, {"pk": 2840108, "translation": "NET", "book": 19, "chapter": 89, "verse": 42, "text": "You have allowed his adversaries to be victorious, and all his enemies to rejoice.", "comment": "tn Heb \u201cyou have lifted up the right hand of his adversaries.\u201d The idiom \u201cthe right hand is lifted up\u201d refers to victorious military deeds (see Pss 89:13; 118:16)."}, {"pk": 2840109, "translation": "NET", "book": 19, "chapter": 89, "verse": 43, "text": "You turn back his sword from the adversary, and have not sustained him in battle.", "comment": "tn The perfect verbal form predominates in vv. 38\u201345. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king\u2019s military defeat as if it were happening before his very eyes.
tn Heb \u201cand you have not caused him to stand in the battle.\u201d
tc Heb \u201cyou turn back, rocky summit, his sword.\u201d The Hebrew term \u05e6\u05d5\u05bc\u05e8 (tsur, \u201crocky summit\u201d) makes no sense here, unless it is a divine title understood as vocative, \u201cyou turn back, O Rocky Summit, his sword.\u201d Some emend the form to \u05e6\u05b9\u05e8 (tsor, \u201cflint\u201d) on the basis of Josh 5:2, which uses the phrase \u05d7\u05b7\u05e8\u05b0\u05d1\u05d5\u05b9\u05ea \u05e6\u05bb\u05e8\u05b4\u05d9\u05dd (kharvot tsurim, \u201cflint knives\u201d). The noun \u05e6\u05b9\u05e8 (tsor, \u201cflint\u201d) can then be taken as \u201cflint-like edge,\u201d indicating the sharpness of the sword. Others emend the form to \u05d0\u05b8\u05d7\u05d5\u05b9\u05e8 (\u2019akhor, \u201cbackward\u201d) or to \u05de\u05b4\u05e6\u05bc\u05b7\u05e8 (mitsar, \u201cfrom the adversary\u201d). The present translation reflects the latter, assuming an original reading \u05ea\u05bc\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 \u05de\u05b4\u05e6\u05bc\u05b8\u05e8 \u05d7\u05b7\u05e8\u05b0\u05d1\u05bc\u05d5\u05b9 (tashiv mitsar kharbo), which was corrupted to \u05ea\u05bc\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 \u05e6\u05b8\u05e8 \u05d7\u05b7\u05e8\u05b0\u05d1\u05bc\u05d5\u05b9 (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with \u05e6\u05b8\u05e8 (tsar, \u201cadversary\u201d) then being misinterpreted as \u05e6\u05d5\u05bc\u05e8 in the later tradition."}, {"pk": 2840110, "translation": "NET", "book": 19, "chapter": 89, "verse": 44, "text": "You have brought to an end his splendor, and have knocked his throne to the ground.", "comment": "tn The Hebrew verb \u05de\u05b8\u05d2\u05b7\u05e8 (magar) occurs only here and perhaps in Ezek 21:17.
tc The Hebrew text appears to read, \u201cyou have brought to an end from his splendor,\u201d but the form \u05de\u05b4\u05d8\u05bc\u05b0\u05d4\u05b8\u05e8\u05d5\u05b9 (mitt\u00ffharo) should be slightly emended (the daghesh should be removed from the tet [\u05ea]) and read simply \u201chis splendor\u201d (the initial mem [\u05de] is not the preposition, but a nominal prefix)."}, {"pk": 2840111, "translation": "NET", "book": 19, "chapter": 89, "verse": 45, "text": "You have cut short his youth, and have covered him with shame. (Selah)", "comment": "tn Heb \u201cthe days of his youth\u201d (see as well Job 33:25)."}, {"pk": 2840112, "translation": "NET", "book": 19, "chapter": 89, "verse": 46, "text": "How long, O LORD, will this last? Will you remain hidden forever? Will your anger continue to burn like fire?", "comment": "tn Heb \u201cHow long, O Lord, will hide yourself forever?\u201d"}, {"pk": 2840113, "translation": "NET", "book": 19, "chapter": 89, "verse": 47, "text": "Take note of my brief lifespan! Why do you make all people so mortal?", "comment": "tn Heb \u201cremember me, what is [my] lifespan.\u201d The Hebrew term \u05d7\u05b6\u05dc\u05b6\u05d3 (kheled) is also used of one\u2019s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read \u05de\u05b6\u05d4 \u05d7\u05b8\u05d3\u05b5\u05dc \u05d0\u05b8\u05e0\u05b4\u05d9 (meh khadel \u2019aniy, \u201c[remember] how transient [that is, \u201cshort-lived\u201d] I am\u201d; see Ps 39:4).
tn Heb \u201cFor what emptiness do you create all the sons of mankind?\u201d In this context the term \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (shavah) refers to mankind\u2019s mortal nature and the brevity of life (see vv. 45, 48)."}, {"pk": 2840114, "translation": "NET", "book": 19, "chapter": 89, "verse": 48, "text": "No man can live on without experiencing death, or deliver his life from the power of Sheol. (Selah)", "comment": "tn Heb \u201cWho [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?\u201d The rhetorical question anticipates the answer, \u201cNo one!\u201d"}, {"pk": 2840115, "translation": "NET", "book": 19, "chapter": 89, "verse": 49, "text": "Where are your earlier faithful deeds, O Lord, the ones performed in accordance with your reliable oath to David?", "comment": "tn Heb \u201c[which] you swore on oath to David by your faithfulness.\u201d
sn The Lord\u2019s faithful deeds are also mentioned in Pss 17:7 and 25:6.
tc Many medieval Hebrew mss read here \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (yehvah, \u201cthe Lord\u201d)."}, {"pk": 2840116, "translation": "NET", "book": 19, "chapter": 89, "verse": 50, "text": "Take note, O Lord, of the way your servants are taunted, and of how I must bear so many insults from people!", "comment": "tc Many medieval Hebrew mss read here \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (yehvah, \u201cthe Lord\u201d).
tn Heb \u201cremember, O Lord, the taunt against your servants.\u201d Many medieval Hebrew mss read the singular here, \u201cyour servant\u201d (that is, the psalmist).
tn Heb \u201cmy lifting up in my arms [or \u201cagainst my chest\u201d] all of the many, peoples.\u201d The term \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd (rabbim, \u201cmany\u201d) makes no apparent sense here. For this reason some emend the text to \u05e8\u05b4\u05d1\u05b5\u05d9 (rivey, \u201cattacks by\u201d), a defectively written plural construct form of \u05e8\u05b4\u05d9\u05d1 (riv, \u201cdispute; quarrel\u201d)."}, {"pk": 2840117, "translation": "NET", "book": 19, "chapter": 89, "verse": 51, "text": "Your enemies, O LORD, hurl insults; they insult your chosen king as they dog his footsteps.", "comment": "tn Heb \u201c[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.\u201d"}, {"pk": 2840118, "translation": "NET", "book": 19, "chapter": 89, "verse": 52, "text": "The LORD deserves praise forevermore! We agree! We agree!", "comment": "tn Heb \u201c[be] blessed.\u201d See Pss 18:46; 28:6; 31:21.
tn Heb \u201csurely and surely\u201d (\u05d0\u05b8\u05de\u05b5\u05df \u05d5\u05b0\u05d0\u05b8\u05de\u05b5\u05df [\u2019amen v\u00ff\u2019amen], i.e., \u201cAmen and amen\u201d). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated \u201cWe agree! We agree!\u201d
sn The final verse of Ps 89, v. 52, is a conclusion to this third \u201cbook\u201d (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth \u201cbooks\u201d of the Psalter (see Pss 41:13; 72:18\u201319; 106:48, respectively)."}, {"pk": 2840119, "translation": "NET", "book": 19, "chapter": 90, "verse": 1, "text": "O Lord, you have been our protector through all generations!", "comment": "tn Or \u201cplace of safety.\u201d See Ps 71:3.
sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel\u2019s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God\u2019s favor, a fresh revelation of his power, and his blessing upon their labors."}, {"pk": 2840120, "translation": "NET", "book": 19, "chapter": 90, "verse": 2, "text": "Even before the mountains came into existence, or you brought the world into being, you were the eternal God.", "comment": "tn Heb \u201cwere born.\u201d
tn Heb \u201cand from everlasting to everlasting you [are] God.\u201d Instead of \u05d0\u05b5\u05dc (\u2019el, \u201cGod\u201d) the LXX reads \u05d0\u05b7\u05dc (\u2019al, \u201cnot\u201d) and joins the negative particle to the following verse, making the verb \u05ea\u05bc\u05b8\u05e9\u05c1\u05b5\u05d1 (tashev) a jussive. In this case v. 3a reads as a prayer, \u201cdo not turn man back to a low place.\u201d However, taking \u05ea\u05bc\u05b8\u05e9\u05c1\u05b5\u05d1 as a jussive is problematic in light of the following following wayyiqtol form \u05d5\u05b7\u05ea\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 (vato\u2019mer, \u201cand you said/say\u201d).
tn Heb \u201cand you gave birth to the earth and world.\u201d The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular."}, {"pk": 2840121, "translation": "NET", "book": 19, "chapter": 90, "verse": 3, "text": "You make mankind return to the dust, and say, \u201cReturn, O people!\u201d", "comment": "tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.
tn The Hebrew term \u05d3\u05bc\u05b7\u05db\u05bc\u05b8\u05d0 (daka\u2019) carries the basic sense of \u201ccrushed.\u201d Elsewhere it refers to those who are \u201ccrushed\u201d in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term \u05e9\u05c1\u05d5\u05bc\u05d1, shuv, \u201creturn,\u201d which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind\u2019s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that \u05d3\u05bc\u05b7\u05db\u05bc\u05b8\u05d0 here refers to \u201ccrushed matter,\u201d that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I \u05d3\u05bc\u05b7\u05db\u05bc\u05b8\u05d0; BDB 194 s.v. \u05d3\u05bc\u05b7\u05db\u05bc\u05b8\u05d0). In this case one may hear an echo of Gen 3:19."}, {"pk": 2840122, "translation": "NET", "book": 19, "chapter": 90, "verse": 4, "text": "Yes, in your eyes a thousand years are like yesterday that quickly passes, or like one of the divisions of the nighttime.", "comment": "tn Or \u201cfor.\u201d
sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or \u201cwatches.\u201d"}, {"pk": 2840123, "translation": "NET", "book": 19, "chapter": 90, "verse": 5, "text": "You bring their lives to an end and they \u201cfall asleep.\u201d In the morning they are like the grass that sprouts up;", "comment": "tn Heb \u201cyou bring them to an end [with] sleep.\u201d The Hebrew verb \u05d6\u05b8\u05e8\u05b7\u05dd (zaram) has traditionally been taken to mean \u201cflood\u201d or \u201coverwhelm\u201d (note the Polel form of a root \u05d6\u05e8\u05dd in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning \u201cto make an end [of life].\u201d The term \u05e9\u05c1\u05b5\u05e0\u05b8\u05d4 (shenah, \u201csleep\u201d) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5\u20136)."}, {"pk": 2840124, "translation": "NET", "book": 19, "chapter": 90, "verse": 6, "text": "in the morning it glistens and sprouts up; at evening time it withers and dries up.", "comment": "tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final lamed [\u05dc] as dittographic). See Ps 37:2.
tn Or \u201cflourishes.\u201d The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew."}, {"pk": 2840125, "translation": "NET", "book": 19, "chapter": 90, "verse": 7, "text": "Yes, we are consumed by your anger; we are terrified by your wrath.", "comment": "tn Or \u201cfor.\u201d"}, {"pk": 2840126, "translation": "NET", "book": 19, "chapter": 90, "verse": 8, "text": "You are aware of our sins; you even know about our hidden sins.", "comment": "tn Heb \u201cwhat we have hidden to the light of your face.\u201d God\u2019s face is compared to a light or lamp that exposes the darkness around it.
tn Heb \u201cyou set our sins in front of you.\u201d"}, {"pk": 2840127, "translation": "NET", "book": 19, "chapter": 90, "verse": 9, "text": "Yes, throughout all our days we experience your raging fury; the years of our lives pass quickly, like a sigh.", "comment": "tn Heb \u201cwe finish our years like a sigh.\u201d In Ezek 2:10 the word \u05d4\u05b6\u05d2\u05b6\u05d4 (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one\u2019s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one\u2019s lifetime. In this case the phrase could be translated, \u201cwe end our lives with a painful moan.\u201d
tn Heb \u201call our days pass by in your anger.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2840128, "translation": "NET", "book": 19, "chapter": 90, "verse": 10, "text": "The days of our lives add up to seventy years, or eighty, if one is especially strong. But even one\u2019s best years are marred by trouble and oppression. Yes, they pass quickly and we fly away.", "comment": "tn or \u201cfor.\u201d
tn Heb \u201cor if [there is] strength, eighty years.\u201d
tn Heb \u201cthe days of our years, in them [are] seventy years.\u201d
tn Heb \u201cand their pride [is] destruction and wickedness.\u201d The Hebrew noun \u05e8\u05b9\u05d4\u05b7\u05d1 (rohav) occurs only here. BDB 923 s.v. assigns the meaning \u201cpride,\u201d deriving the noun from the verbal root \u05e8\u05d4\u05d1 (\u201cto act stormily [boisterously, arrogantly]\u201d). Here the \u201cpride\u201d of one\u2019s days (see v. 9) probably refers to one\u2019s most productive years in the prime of life. The words translated \u201cdestruction and wickedness\u201d are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).
tn Heb \u201cit passes quickly.\u201d The subject of the verb is probably \u201ctheir pride\u201d (see the preceding line). The verb \u05d2\u05bc\u05d5\u05bc\u05d6 (guz) means \u201cto pass\u201d here; it occurs only here and in Num 11:31.
sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8)."}, {"pk": 2840129, "translation": "NET", "book": 19, "chapter": 90, "verse": 11, "text": "Who can really fathom the intensity of your anger? Your raging fury causes people to fear you.", "comment": "tn Heb \u201cand like your fear [is] your raging fury.\u201d Perhaps one should emend \u05d5\u05bc\u05db\u05b0\u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05ea\u05b0\u05da\u05b0 (ukhyir\u2019otekh, \u201cand like your fear\u201d) to \u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05ea\u05b0\u05da\u05b0 (yir\u2019otkh, \u201cyour fear\u201d), understanding a virtual dittography (\u05d0\u05b7\u05e4\u05bc\u05b6\u05da\u05b8 \u05d5\u05bc\u05db\u05b0\u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05ea\u05b0\u05da\u05b0, \u2019apekha ukhyir\u2019otekh) to have occurred. In this case the psalmist asserts \u201cyour fear [is] your raging fury,\u201d that is, your raging fury is what causes others to fear you. The suffix on \u201cfear\u201d is understood as objective.
tn Heb \u201cWho knows the strength of your anger?\u201d"}, {"pk": 2840130, "translation": "NET", "book": 19, "chapter": 90, "verse": 12, "text": "So teach us to consider our mortality, so that we might live wisely.", "comment": "tn Heb \u201cand we will bring a heart of wisdom.\u201d After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term \u201cheart\u201d here refers to the center of one\u2019s thoughts, volition, and moral character.
tn Heb \u201cto number our days,\u201d that is, to be aware of how few they really are."}, {"pk": 2840131, "translation": "NET", "book": 19, "chapter": 90, "verse": 13, "text": "Turn back toward us, O LORD! How long must this suffering last? Have pity on your servants!", "comment": "tn Heb \u201cReturn, O Lord! How long?\u201d
tn Elsewhere the Niphal of \u05e0\u05b8\u05d7\u05b7\u05dd (nakham) + the preposition \u05e2\u05b7\u05dc (\u2019al) + a personal object has the nuance \u201cbe comforted concerning [the personal object\u2019s death]\u201d (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand \u201cfeel sorrow for,\u201d \u201chave pity on.\u201d In Deut 32:36 and Ps 135:14, where \u201cservants\u201d is also the object of the preposition, this idea is expressed with the Hitpael form of the verb."}, {"pk": 2840132, "translation": "NET", "book": 19, "chapter": 90, "verse": 14, "text": "Satisfy us in the morning with your loyal love! Then we will shout for joy and be happy all our days!", "comment": "sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).
tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result."}, {"pk": 2840133, "translation": "NET", "book": 19, "chapter": 90, "verse": 15, "text": "Make us happy in proportion to the days you have afflicted us, in proportion to the years we have experienced trouble!", "comment": "tn Heb \u201chave seen.\u201d"}, {"pk": 2840134, "translation": "NET", "book": 19, "chapter": 90, "verse": 16, "text": "May your servants see your work! May their sons see your majesty!", "comment": "tn Heb \u201cand your majesty to their sons.\u201d The verb \u201cbe revealed\u201d is understood by ellipsis in the second line.
tn Heb \u201cmay your work be revealed to your servants.\u201d In this context (note v. 17) the verb form \u05d9\u05b5\u05e8\u05b8\u05d0\u05b6\u05d4 (yera\u2019eh) is best understood as an unshortened jussive (see Gen 1:9; Isa 47:3)."}, {"pk": 2840135, "translation": "NET", "book": 19, "chapter": 90, "verse": 17, "text": "May our sovereign God extend his favor to us! Make our endeavors successful! Yes, make them successful!", "comment": "tn Heb \u201cand may the delight of the Master, our God, be on us.\u201d The Hebrew term \u05e0\u05b9\u05e2\u05b7\u05dd (no\u2019am, \u201cdelight\u201d) is used in Ps 27:4 of the Lord\u2019s \u201cbeauty,\u201d but here it seems to refer to his favor (see BDB 653 s.v.) or kindness (HALOT 706 s.v.).
tn Heb \u201cand the work of our hands establish over us, and the work of our hands, establish it.\u201d"}, {"pk": 2840136, "translation": "NET", "book": 19, "chapter": 91, "verse": 1, "text": "As for you, the one who lives in the shelter of the sovereign One, and resides in the protective shadow of the mighty king \u2014", "comment": "sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1\u201313). In vv. 14\u201316 God himself promises to keep his loyal follower safe.
tn Heb \u201c[O] one who lives.\u201d
tn Traditionally \u201cthe Most High.\u201d
sn The divine name used here is \u201cShaddai\u201d (\u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness."}, {"pk": 2840137, "translation": "NET", "book": 19, "chapter": 91, "verse": 2, "text": "I say this about the LORD, my shelter and my stronghold, my God in whom I trust \u2014"}, {"pk": 2840138, "translation": "NET", "book": 19, "chapter": 91, "verse": 3, "text": "he will certainly rescue you from the snare of the hunter and from the destructive plague.", "comment": "tn The word refers specifically to a fowler (or hunter of birds)."}, {"pk": 2840139, "translation": "NET", "book": 19, "chapter": 91, "verse": 4, "text": "He will shelter you with his wings; you will find safety under his wings. His faithfulness is like a shield or a protective wall.", "comment": "tn Heb \u201cput a cover over you\u201d (see Ps 5:11).
tn Traditionally the Hebrew term \u05e1\u05b9\u05d7\u05b5\u05e8\u05b8\u05d4 (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning \u201cwall.\u201d
tc The Hebrew text has the singular, but the plural should be read. The final yod (\u05d9) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [\u05d9] at the beginning of the next word)."}, {"pk": 2840140, "translation": "NET", "book": 19, "chapter": 91, "verse": 5, "text": "You need not fear the terrors of the night, the arrow that flies by day,", "comment": "tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8)."}, {"pk": 2840141, "translation": "NET", "book": 19, "chapter": 91, "verse": 6, "text": "the plague that comes in the darkness, or the disease that comes at noon.", "comment": "sn As in Deut 32:23\u201324, vv. 5\u20136 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics."}, {"pk": 2840142, "translation": "NET", "book": 19, "chapter": 91, "verse": 7, "text": "Though a thousand may fall beside you, and a multitude on your right side, it will not reach you.", "comment": "tn Apparently the deadly disease mentioned in v. 6b is the understood subject here."}, {"pk": 2840143, "translation": "NET", "book": 19, "chapter": 91, "verse": 8, "text": "Certainly you will see it with your very own eyes \u2014 you will see the wicked paid back.", "comment": "tn Heb \u201cretribution on the wicked.\u201d"}, {"pk": 2840144, "translation": "NET", "book": 19, "chapter": 91, "verse": 9, "text": "For you have taken refuge in the LORD, my shelter, the sovereign One.", "comment": "tn Heb \u201cfor you, the Lord, my shelter, the Most High, you have made your dwelling place.\u201d"}, {"pk": 2840145, "translation": "NET", "book": 19, "chapter": 91, "verse": 10, "text": "No harm will overtake you; no illness will come near your home.", "comment": "tn For this sense of the Hebrew term \u05e0\u05d2\u05e2 see Ps 38:11.
tn Or \u201cconfront.\u201d
tn Heb \u201cyour tent.\u201d"}, {"pk": 2840146, "translation": "NET", "book": 19, "chapter": 91, "verse": 11, "text": "For he will order his angels to protect you in all you do.", "comment": "tn Heb \u201cfor his angels he will command concerning you.\u201d
tn Heb \u201cin all your ways.\u201d"}, {"pk": 2840147, "translation": "NET", "book": 19, "chapter": 91, "verse": 12, "text": "They will lift you up in their hands, so you will not slip and fall on a stone.", "comment": "tn Heb \u201cso your foot will not strike a stone.\u201d"}, {"pk": 2840148, "translation": "NET", "book": 19, "chapter": 91, "verse": 13, "text": "You will subdue a lion and a snake; you will trample underfoot a young lion and a serpent.", "comment": "tn Or perhaps \u201ccobra\u201d (see Ps 58:4).
tn Heb \u201cwalk upon.\u201d"}, {"pk": 2840149, "translation": "NET", "book": 19, "chapter": 91, "verse": 14, "text": "The LORD says, \u201cBecause he is devoted to me, I will deliver him; I will protect him because he is loyal to me.", "comment": "tn The words \u201cthe Lord says\u201d are supplied in the translation to clarify that the words which follow are the Lord\u2019s oracle of assurance.
tn Or \u201cmake him secure\u201d (Heb \u201cset him on high\u201d).
tn Heb \u201cbecause he knows my name\u201d (see Ps 9:10)."}, {"pk": 2840150, "translation": "NET", "book": 19, "chapter": 91, "verse": 15, "text": "When he calls out to me, I will answer him. I will be with him when he is in trouble; I will rescue him and bring him honor."}, {"pk": 2840151, "translation": "NET", "book": 19, "chapter": 91, "verse": 16, "text": "I will satisfy him with long life, and will let him see my salvation.", "comment": "tn Heb \u201clength of days.\u201d"}, {"pk": 2840152, "translation": "NET", "book": 19, "chapter": 92, "verse": 1, "text": "It is fitting to thank the LORD, and to sing praises to your name, O sovereign One!", "comment": "sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.
tn Or \u201cgood.\u201d
tn Traditionally \u201cO Most High.\u201d"}, {"pk": 2840153, "translation": "NET", "book": 19, "chapter": 92, "verse": 2, "text": "It is fitting to proclaim your loyal love in the morning, and your faithfulness during the night,", "comment": "tn The words \u201cit is fitting\u201d are supplied in the translation for stylistic reasons. Verses 1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style."}, {"pk": 2840154, "translation": "NET", "book": 19, "chapter": 92, "verse": 3, "text": "to the accompaniment of a ten-stringed instrument and a lyre, to the accompaniment of the meditative tone of the harp."}, {"pk": 2840155, "translation": "NET", "book": 19, "chapter": 92, "verse": 4, "text": "For you, O LORD, have made me happy by your work. I will sing for joy because of what you have done.", "comment": "tn Heb \u201cthe works of your hands.\u201d"}, {"pk": 2840156, "translation": "NET", "book": 19, "chapter": 92, "verse": 5, "text": "How great are your works, O LORD! Your plans are very intricate!", "comment": "tn Heb \u201cvery deep [are] your thoughts.\u201d God\u2019s \u201cthoughts\u201d refer here to his moral design of the world, as outlined in vv. 6\u201315."}, {"pk": 2840157, "translation": "NET", "book": 19, "chapter": 92, "verse": 6, "text": "The spiritually insensitive do not recognize this; the fool does not understand this.", "comment": "tn Heb \u201cthe brutish man does not know, and the fool does not understand this.\u201d The adjective \u05d1\u05bc\u05b7\u05e2\u05b7\u05e8 (ba\u2019ar, \u201cbrutish\u201d) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8)."}, {"pk": 2840158, "translation": "NET", "book": 19, "chapter": 92, "verse": 7, "text": "When the wicked sprout up like grass, and all the evildoers glisten, it is so that they may be annihilated.", "comment": "tn Or \u201cflourish.\u201d
tn Heb \u201cin order that they might be destroyed permanently.\u201dsn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off."}, {"pk": 2840159, "translation": "NET", "book": 19, "chapter": 92, "verse": 8, "text": "But you, O LORD, reign forever!", "comment": "tn Heb \u201c[are elevated] on high.\u201d"}, {"pk": 2840160, "translation": "NET", "book": 19, "chapter": 92, "verse": 9, "text": "Indeed, look at your enemies, O LORD! Indeed, look at how your enemies perish! All the evildoers are scattered!", "comment": "tn Or \u201cfor.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2840161, "translation": "NET", "book": 19, "chapter": 92, "verse": 10, "text": "You exalt my horn like that of a wild ox. I am covered with fresh oil.", "comment": "tn The Hebrew verb \u05d1\u05bc\u05b8\u05dc\u05b7\u05dc (balal) usually has the nuance \u201cto mix.\u201d Here it seems to mean \u201cto smear\u201d or \u201cto anoint.\u201d Some emend the form to \u05d1\u05bc\u05b7\u05dc\u05bc\u05b9\u05ea\u05b7\u05e0\u05b4\u05d9 (ballotaniy; a second person form of the verb with a first person suffix) and read, \u201cyou anoint me.\u201d
sn The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cto exalt/lift up the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17)."}, {"pk": 2840162, "translation": "NET", "book": 19, "chapter": 92, "verse": 11, "text": "I gloat in triumph over those who tried to ambush me; I hear the defeated cries of the evil foes who attacked me.", "comment": "tn Heb \u201cmy eye gazes upon those who watch me [with evil intent].\u201d See also Pss 5:8; 27:11; 56:2. The form \u05e9\u05c1\u05d5\u05bc\u05e8\u05b8\u05d9 (shuray) should be emended to \u05e9\u05c1\u05d5\u05b9\u05e8\u05b0\u05e8\u05b8\u05d9 (shor\u00ffray).
tn Heb \u201cthose who rise up against me, evil [foes], my ears hear.\u201d"}, {"pk": 2840163, "translation": "NET", "book": 19, "chapter": 92, "verse": 12, "text": "The godly grow like a palm tree; they grow high like a cedar in Lebanon.", "comment": "sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size.
tn The singular is used in a representative sense, with the typical godly person being in view."}, {"pk": 2840164, "translation": "NET", "book": 19, "chapter": 92, "verse": 13, "text": "Planted in the LORD\u2019s house, they grow in the courts of our God."}, {"pk": 2840165, "translation": "NET", "book": 19, "chapter": 92, "verse": 14, "text": "They bear fruit even when they are old; they are filled with vitality and have many leaves.", "comment": "tn Heb \u201cthey are juicy and fresh.\u201d"}, {"pk": 2840166, "translation": "NET", "book": 19, "chapter": 92, "verse": 15, "text": "So they proclaim that the LORD, my protector, is just and never unfair.", "comment": "tn Heb \u201cso that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.\u201d"}, {"pk": 2840167, "translation": "NET", "book": 19, "chapter": 93, "verse": 1, "text": "The LORD reigns! He is robed in majesty, the LORD is robed, he wears strength around his waist. Indeed, the world is established, it cannot be moved.", "comment": "sn Strength is compared here to a belt that one wears for support. The Lord\u2019s power undergirds his rule.
sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world."}, {"pk": 2840168, "translation": "NET", "book": 19, "chapter": 93, "verse": 2, "text": "Your throne has been secure from ancient times; you have always been king.", "comment": "tn Heb \u201cfrom antiquity [are] you.\u201d As the context suggests, this refers specifically to God\u2019s royal position, not his personal existence."}, {"pk": 2840169, "translation": "NET", "book": 19, "chapter": 93, "verse": 3, "text": "The waves roar, O LORD, the waves roar, the waves roar and crash.", "comment": "tn Heb \u201cthe waves lift up, O Lord, the waves lift up their voice, the waves lift up their crashing.\u201d
tn The Hebrew noun translated \u201cwaves\u201d often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2)."}, {"pk": 2840170, "translation": "NET", "book": 19, "chapter": 93, "verse": 4, "text": "Above the sound of the surging water, and the mighty waves of the sea, the LORD sits enthroned in majesty.", "comment": "tn Heb \u201cmighty on high [is] the Lord.\u201d
tn Heb \u201cmighty waters.\u201dsn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters."}, {"pk": 2840171, "translation": "NET", "book": 19, "chapter": 93, "verse": 5, "text": "The rules you set down are completely reliable. Holiness aptly adorns your house, O LORD, forever.", "comment": "sn The rules you set down. God\u2019s covenant contains a clear, reliable witness to his moral character and demands.
tn Heb \u201cfor your house holiness is fitting, O Lord, for length of days.\u201d
sn Holiness refers here to God\u2019s royal transcendence (see vv. 1\u20134), as well as his moral authority and perfection (see v. 5a).
tn Traditionally \u201cyour testimonies.\u201d The Hebrew noun \u05e2\u05b5\u05d3\u05d5\u05bc\u05ea (\u2019edut) refers here to the demands of God\u2019s covenant law. See Ps 19:7."}, {"pk": 2840172, "translation": "NET", "book": 19, "chapter": 94, "verse": 1, "text": "O LORD, the God who avenges! O God who avenges, reveal your splendor!", "comment": "sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God\u2019s justice.
tn Heb \u201cshine forth\u201d (see Pss 50:2; 80:1)."}, {"pk": 2840173, "translation": "NET", "book": 19, "chapter": 94, "verse": 2, "text": "Rise up, O judge of the earth! Pay back the proud!"}, {"pk": 2840174, "translation": "NET", "book": 19, "chapter": 94, "verse": 3, "text": "O LORD, how long will the wicked, how long will the wicked celebrate?", "comment": "tn Or \u201cexult.\u201d"}, {"pk": 2840175, "translation": "NET", "book": 19, "chapter": 94, "verse": 4, "text": "They spew out threats and speak defiantly; all the evildoers boast.", "comment": "tn Heb \u201cthey gush forth [words].\u201d
tn The Hitpael of \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar) occurs only here (and perhaps in Isa 61:6)."}, {"pk": 2840176, "translation": "NET", "book": 19, "chapter": 94, "verse": 5, "text": "O LORD, they crush your people; they oppress the nation that belongs to you.", "comment": "tn Or \u201cyour inheritance.\u201d"}, {"pk": 2840177, "translation": "NET", "book": 19, "chapter": 94, "verse": 6, "text": "They kill the widow and the one residing outside his native land, and they murder the fatherless.", "comment": "tn The Hebrew noun \u05d9\u05b8\u05ea\u05d5\u05b9\u05dd (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 82:3; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21)."}, {"pk": 2840178, "translation": "NET", "book": 19, "chapter": 94, "verse": 7, "text": "Then they say, \u201cThe LORD does not see this; the God of Jacob does not take notice of it.\u201d", "comment": "tn Heb \u201cdoes not understand.\u201d"}, {"pk": 2840179, "translation": "NET", "book": 19, "chapter": 94, "verse": 8, "text": "Take notice of this, you ignorant people! You fools, when will you ever understand?", "comment": "tn Heb \u201cunderstand.\u201d The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint.
tn Heb \u201c[you] brutish among the people.\u201d"}, {"pk": 2840180, "translation": "NET", "book": 19, "chapter": 94, "verse": 9, "text": "Does the one who makes the human ear not hear? Does the one who forms the human eye not see?", "comment": "tn Heb \u201cThe one who plants an ear, does he not hear? The one who forms an eye, does he not see?\u201d"}, {"pk": 2840181, "translation": "NET", "book": 19, "chapter": 94, "verse": 10, "text": "Does the one who disciplines the nations not punish? He is the one who imparts knowledge to human beings!"}, {"pk": 2840182, "translation": "NET", "book": 19, "chapter": 94, "verse": 11, "text": "The LORD knows that peoples\u2019 thoughts are morally bankrupt.", "comment": "tn Heb \u201cthe Lord knows the thoughts of man, that they are emptiness.\u201d The psalmist thinks specifically of the \u201cthoughts\u201d expressed in v. 7."}, {"pk": 2840183, "translation": "NET", "book": 19, "chapter": 94, "verse": 12, "text": "How blessed is the one whom you instruct, O LORD, the one whom you teach from your law,", "comment": "tn Heb \u201c[Oh] the happiness [of] the man.\u201d Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific \u201cman\u201d with the more neutral \u201cone.\u201d The generic masculine pronoun is used in v. 2."}, {"pk": 2840184, "translation": "NET", "book": 19, "chapter": 94, "verse": 13, "text": "in order to protect him from times of trouble, until the wicked are destroyed.", "comment": "tn Heb \u201cto give him rest from the days of trouble.\u201d
tn Heb \u201cuntil a pit is dug for the wicked.\u201d"}, {"pk": 2840185, "translation": "NET", "book": 19, "chapter": 94, "verse": 14, "text": "Certainly the LORD does not forsake his people; he does not abandon the nation that belongs to him.", "comment": "tn Or \u201chis inheritance.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2840186, "translation": "NET", "book": 19, "chapter": 94, "verse": 15, "text": "For justice will prevail, and all the morally upright will be vindicated.", "comment": "tn Heb \u201cfor judgment will return to justice.\u201d
tn Heb \u201cand after it [are] the pure of heart.\u201d
tn Heb \u201call the pure of heart.\u201d The \u201cheart\u201d is here viewed as the seat of one\u2019s moral character and motives. The \u201cpure of heart\u201d are God\u2019s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 97:11)."}, {"pk": 2840187, "translation": "NET", "book": 19, "chapter": 94, "verse": 16, "text": "Who will rise up to defend me against the wicked? Who will stand up for me against the evildoers?", "comment": "tn Heb \u201cfor me.\u201d
sn Who will stand up for me\u2026? The questions anticipate the answer, \u201cNo one except God\u201d (see v. 17)."}, {"pk": 2840188, "translation": "NET", "book": 19, "chapter": 94, "verse": 17, "text": "If the LORD had not helped me, I would have laid down in the silence of death.", "comment": "tn Heb \u201cIf the Lord [were] not my help, quickly my life would have lain down in silence.\u201d The psalmist, perhaps speaking as the nation\u2019s representative, recalls God\u2019s past intervention. For other examples of conditional sentences with the term \u05dc\u05d5\u05bc\u05dc\u05b5\u05d9 (luley, \u201cif not\u201d) in the protasis and a perfect verbal form in the apodosis, see Pss 119:92 and 124:2\u20135."}, {"pk": 2840189, "translation": "NET", "book": 19, "chapter": 94, "verse": 18, "text": "If I say, \u201cMy foot is slipping,\u201d your loyal love, O LORD, supports me."}, {"pk": 2840190, "translation": "NET", "book": 19, "chapter": 94, "verse": 19, "text": "When worries threaten to overwhelm me, your soothing touch makes me happy.", "comment": "tn Heb \u201cwhen my worries are many within me.\u201d
tn Heb \u201cyour comforts cause my soul to delight.\u201d"}, {"pk": 2840191, "translation": "NET", "book": 19, "chapter": 94, "verse": 20, "text": "Cruel rulers are not your allies, those who make oppressive laws.", "comment": "tn Heb \u201cIs a throne of destruction united to you, one that forms trouble upon a statute?\u201d The rhetorical question anticipates the answer, \u201cOf course not!\u201d The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.
tn Heb \u201ca throne of destruction.\u201d \u201cThrone\u201d stands here by metonymy for rulers who occupy thrones."}, {"pk": 2840192, "translation": "NET", "book": 19, "chapter": 94, "verse": 21, "text": "They conspire against the blameless, and condemn to death the innocent.", "comment": "tn Heb \u201cthe life of the blameless.\u201d
tn Or \u201cattack.\u201d
tn Heb \u201cand the blood of the innocent they declare guilty.\u201d"}, {"pk": 2840193, "translation": "NET", "book": 19, "chapter": 94, "verse": 22, "text": "But the LORD will protect me, and my God will shelter me.", "comment": "tn Heb \u201cand my God [has become] a rocky summit of my safety.\u201d
tn Heb \u201cand the Lord has become my elevated place.\u201d The prefixed verbal form with vav (\u05d5) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality."}, {"pk": 2840194, "translation": "NET", "book": 19, "chapter": 94, "verse": 23, "text": "He will pay them back for their sin. He will destroy them because of their evil; the LORD our God will destroy them.", "comment": "tn The prefixed verbal form with vav (\u05d5) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.
tn Or \u201cin.\u201d"}, {"pk": 2840195, "translation": "NET", "book": 19, "chapter": 95, "verse": 1, "text": "Come! Let\u2019s sing for joy to the LORD! Let\u2019s shout out praises to our protector who delivers us!", "comment": "sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation\u2019s protector, but he also reminds the people not to rebel against God.
tn Heb \u201cto the rocky summit of our deliverance.\u201d"}, {"pk": 2840196, "translation": "NET", "book": 19, "chapter": 95, "verse": 2, "text": "Let\u2019s enter his presence with thanksgiving! Let\u2019s shout out to him in celebration!", "comment": "tn Heb \u201cmeet his face.\u201d
tn Heb \u201cwith songs of joy.\u201d"}, {"pk": 2840197, "translation": "NET", "book": 19, "chapter": 95, "verse": 3, "text": "For the LORD is a great God, a great king who is superior to all gods.", "comment": "tn Heb \u201cabove.\u201d"}, {"pk": 2840198, "translation": "NET", "book": 19, "chapter": 95, "verse": 4, "text": "The depths of the earth are in his hand, and the mountain peaks belong to him.", "comment": "tn The phrase \u201cin his hand\u201d means within the sphere of his authority."}, {"pk": 2840199, "translation": "NET", "book": 19, "chapter": 95, "verse": 5, "text": "The sea is his, for he made it. His hands formed the dry land."}, {"pk": 2840200, "translation": "NET", "book": 19, "chapter": 95, "verse": 6, "text": "Come! Let\u2019s bow down and worship! Let\u2019s kneel before the LORD, our creator!", "comment": "tn Heb \u201ckneel down.\u201d"}, {"pk": 2840201, "translation": "NET", "book": 19, "chapter": 95, "verse": 7, "text": "For he is our God; we are the people of his pasture, the sheep he owns. Today, if only you would obey him!", "comment": "tn Heb \u201cof his hand.\u201d
tn Heb \u201cif only you would listen to his voice.\u201d The Hebrew particle \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the \u201cthen\u201d clause of the conditional sentence) is suppressed."}, {"pk": 2840202, "translation": "NET", "book": 19, "chapter": 95, "verse": 8, "text": "He says, \u201cDo not be stubborn like they were at Meribah, like they were that day at Massah in the wilderness,", "comment": "sn The name Meribah means \u201cstrife.\u201d Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1\u20137; Num 20:1\u201313, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
sn The name Massah means \u201ctesting.\u201d This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1\u20137, as well as Deut 6:16; 9:22; 33:8).
tn Heb \u201cdo not harden your heart[s] as [at] Meribah, as [in] the day of Massah in the wilderness.\u201d
tn The words \u201che says\u201d are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9\u201311)."}, {"pk": 2840203, "translation": "NET", "book": 19, "chapter": 95, "verse": 9, "text": "where your ancestors challenged my authority, and tried my patience, even though they had seen my work.", "comment": "tn Heb \u201cwhere your fathers tested me.\u201d"}, {"pk": 2840204, "translation": "NET", "book": 19, "chapter": 95, "verse": 10, "text": "For forty years I was continually disgusted with that generation, and I said, \u2018These people desire to go astray; they do not obey my commands.\u2019", "comment": "tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
tn Heb \u201ca people, wanderers of heart [are] they.\u201d
tn Heb \u201cand they do not know my ways.\u201d In this context the Lord\u2019s \u201cways\u201d are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander."}, {"pk": 2840205, "translation": "NET", "book": 19, "chapter": 95, "verse": 11, "text": "So I made a vow in my anger, \u2018They will never enter into the resting place I had set aside for them.\u2019\u201d", "comment": "tn Heb \u201cmy resting place.\u201d The promised land of Canaan is here viewed metaphorically as a place of rest for God\u2019s people, who are compared to sheep (see v. 7)."}, {"pk": 2840206, "translation": "NET", "book": 19, "chapter": 96, "verse": 1, "text": "Sing to the LORD a new song! Sing to the LORD, all the earth!", "comment": "sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.
sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See also Pss 33:3; 40:3; 98:1."}, {"pk": 2840207, "translation": "NET", "book": 19, "chapter": 96, "verse": 2, "text": "Sing to the LORD! Praise his name! Announce every day how he delivers!", "comment": "tn Heb \u201cannounce from day to day his deliverance.\u201d"}, {"pk": 2840208, "translation": "NET", "book": 19, "chapter": 96, "verse": 3, "text": "Tell the nations about his splendor! Tell all the nations about his amazing deeds!", "comment": "tn The verb \u201ctell\u201d is understood by ellipsis (note the preceding line)."}, {"pk": 2840209, "translation": "NET", "book": 19, "chapter": 96, "verse": 4, "text": "For the LORD is great and certainly worthy of praise; he is more awesome than all gods.", "comment": "tn Or perhaps \u201cand feared by all gods.\u201d See Ps 89:7."}, {"pk": 2840210, "translation": "NET", "book": 19, "chapter": 96, "verse": 5, "text": "For all the gods of the nations are worthless, but the LORD made the sky.", "comment": "tn The Hebrew term \u05d0\u05b1\u05dc\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd (\u2019elilim, \u201cworthless\u201d) sounds like \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim, \u201cgods\u201d). The sound play draws attention to the statement."}, {"pk": 2840211, "translation": "NET", "book": 19, "chapter": 96, "verse": 6, "text": "Majestic splendor emanates from him; his sanctuary is firmly established and beautiful.", "comment": "tn Heb \u201cstrength and beauty [are] in his sanctuary.\u201d
tn Heb \u201cmajesty and splendor [are] before him.\u201d"}, {"pk": 2840212, "translation": "NET", "book": 19, "chapter": 96, "verse": 7, "text": "Ascribe to the LORD, O families of the nations, ascribe to the LORD splendor and strength!"}, {"pk": 2840213, "translation": "NET", "book": 19, "chapter": 96, "verse": 8, "text": "Ascribe to the LORD the splendor he deserves! Bring an offering and enter his courts!", "comment": "tn Heb \u201cthe splendor of [i.e., \u201cdue\u201d] his name.\u201d"}, {"pk": 2840214, "translation": "NET", "book": 19, "chapter": 96, "verse": 9, "text": "Worship the LORD in holy attire! Tremble before him, all the earth!", "comment": "tn Or \u201cin holy splendor.\u201d"}, {"pk": 2840215, "translation": "NET", "book": 19, "chapter": 96, "verse": 10, "text": "Say among the nations, \u201cThe LORD reigns! The world is established, it cannot be moved. He judges the nations fairly.\u201d"}, {"pk": 2840216, "translation": "NET", "book": 19, "chapter": 96, "verse": 11, "text": "Let the sky rejoice, and the earth be happy! Let the sea and everything in it shout!"}, {"pk": 2840217, "translation": "NET", "book": 19, "chapter": 96, "verse": 12, "text": "Let the fields and everything in them celebrate! Then let the trees of the forest shout with joy"}, {"pk": 2840218, "translation": "NET", "book": 19, "chapter": 96, "verse": 13, "text": "before the LORD, for he comes! For he comes to judge the earth! He judges the world fairly, and the nations in accordance with his justice.", "comment": "tn Heb \u201cand the nations with his integrity.\u201d
tn The verbal forms in v. 13 probably describe God\u2019s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated \u201cwill judge the world.\u201d"}, {"pk": 2840219, "translation": "NET", "book": 19, "chapter": 97, "verse": 1, "text": "The LORD reigns! Let the earth be happy! Let the many coastlands rejoice!", "comment": "sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people."}, {"pk": 2840220, "translation": "NET", "book": 19, "chapter": 97, "verse": 2, "text": "Dark clouds surround him; equity and justice are the foundation of his throne.", "comment": "sn The Lord\u2019s throne symbolizes his kingship."}, {"pk": 2840221, "translation": "NET", "book": 19, "chapter": 97, "verse": 3, "text": "Fire goes before him; on every side it burns up his enemies.", "comment": "tn Heb \u201call around.\u201d"}, {"pk": 2840222, "translation": "NET", "book": 19, "chapter": 97, "verse": 4, "text": "His lightning bolts light up the world; the earth sees and trembles."}, {"pk": 2840223, "translation": "NET", "book": 19, "chapter": 97, "verse": 5, "text": "The mountains melt like wax before the LORD, before the Lord of the whole earth."}, {"pk": 2840224, "translation": "NET", "book": 19, "chapter": 97, "verse": 6, "text": "The sky declares his justice, and all the nations see his splendor."}, {"pk": 2840225, "translation": "NET", "book": 19, "chapter": 97, "verse": 7, "text": "All who worship idols are ashamed, those who boast about worthless idols. All the gods bow down before him.", "comment": "tn The translation assumes that the prefixed verbal form in the first line is an imperfect (\u201care ashamed\u201d) and that the ambiguous form in the third line is a perfect (\u201cbow down\u201d) because the psalmist appears to be describing the effect of the Lord\u2019s mighty theophany on those who witness it (see vv. 5, 8). Another option is to take the prefixed form in the first line as a jussive (\u201clet all who worship idols be ashamed\u201d) and the ambiguous form in the third line as an imperative (\u201cAll you gods, bow down before him!\u201d; cf. NIV)."}, {"pk": 2840226, "translation": "NET", "book": 19, "chapter": 97, "verse": 8, "text": "Zion hears and rejoices, the towns of Judah are happy, because of your judgments, O LORD.", "comment": "tn Heb \u201cdaughters.\u201d The term \u201cdaughters\u201d refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336)."}, {"pk": 2840227, "translation": "NET", "book": 19, "chapter": 97, "verse": 9, "text": "For you, O LORD, are the sovereign king over the whole earth; you are elevated high above all gods.", "comment": "tn Traditionally \u201cMost High.\u201d"}, {"pk": 2840228, "translation": "NET", "book": 19, "chapter": 97, "verse": 10, "text": "You who love the LORD, hate evil! He protects the lives of his faithful followers; he delivers them from the power of the wicked.", "comment": "tn Heb \u201chand.\u201d
tn The participle may be verbal, though it might also be understood as substantival and appositional to \u201cthe Lord.\u201d In this case one could translate, \u201cHate evil, you who love the Lord, the one who protects the lives\u2026and delivers them.\u201d"}, {"pk": 2840229, "translation": "NET", "book": 19, "chapter": 97, "verse": 11, "text": "The godly bask in the light; the morally upright experience joy.", "comment": "tn Heb \u201cLight is planted for the godly, and for the upright of heart joy.\u201d The translation assumes an emendation of \u05d6\u05b8\u05e8\u05b7\u05e2 (zara\u2019, \u201cplanted\u201d) to \u05d6\u05b8\u05e8\u05b7\u05d7 (zara\u2019, \u201cshines\u201d) which collocates more naturally with \u201clight.\u201d \u201cLight\u201d here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor."}, {"pk": 2840230, "translation": "NET", "book": 19, "chapter": 97, "verse": 12, "text": "You godly ones, rejoice in the LORD! Give thanks to his holy name.", "comment": "tn Heb \u201cto his holy remembrance.\u201d The Hebrew noun \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cremembrance\u201d) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 30:4. The Lord\u2019s \u201cname\u201d is \u201choly\u201d in the sense that it is a reminder of his uniqueness and greatness."}, {"pk": 2840231, "translation": "NET", "book": 19, "chapter": 98, "verse": 1, "text": "Sing to the LORD a new song, for he performs amazing deeds! His right hand and his mighty arm accomplish deliverance.", "comment": "tn Heb \u201chis right hand delivers for him and his holy arm.\u201d The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is \u201choly\u201d in the sense that it is in a category of its own; God\u2019s power is incomparable.
tn The perfect verbal forms in vv. 1\u20133 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, \u201chas performed\u2026has accomplished deliverance, etc.\u201d referring to completed actions that have continuing results.
sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.
sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel."}, {"pk": 2840232, "translation": "NET", "book": 19, "chapter": 98, "verse": 2, "text": "The LORD demonstrates his power to deliver; in the sight of the nations he reveals his justice.", "comment": "tn Heb \u201cmakes known his deliverance.\u201d"}, {"pk": 2840233, "translation": "NET", "book": 19, "chapter": 98, "verse": 3, "text": "He remains loyal and faithful to the family of Israel. All the ends of the earth see our God deliver us.", "comment": "tn Heb \u201cthe deliverance of our God,\u201d with \u201cGod\u201d being a subjective genitive (= God delivers).
tn Heb \u201che remembers his loyal love and his faithfulness to the house of Israel.\u201d"}, {"pk": 2840234, "translation": "NET", "book": 19, "chapter": 98, "verse": 4, "text": "Shout out praises to the LORD, all the earth! Break out in a joyful shout and sing!"}, {"pk": 2840235, "translation": "NET", "book": 19, "chapter": 98, "verse": 5, "text": "Sing to the LORD accompanied by a harp, accompanied by a harp and the sound of music!"}, {"pk": 2840236, "translation": "NET", "book": 19, "chapter": 98, "verse": 6, "text": "With trumpets and the blaring of the ram\u2019s horn, shout out praises before the king, the LORD!"}, {"pk": 2840237, "translation": "NET", "book": 19, "chapter": 98, "verse": 7, "text": "Let the sea and everything in it shout, along with the world and those who live in it!"}, {"pk": 2840238, "translation": "NET", "book": 19, "chapter": 98, "verse": 8, "text": "Let the rivers clap their hands! Let the mountains sing in unison"}, {"pk": 2840239, "translation": "NET", "book": 19, "chapter": 98, "verse": 9, "text": "before the LORD! For he comes to judge the earth! He judges the world fairly, and the nations in a just manner.", "comment": "tn The verbal forms in v. 9 probably describe God\u2019s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (\u201cwill judge\u2026\u201d)."}, {"pk": 2840240, "translation": "NET", "book": 19, "chapter": 99, "verse": 1, "text": "The LORD reigns! The nations tremble. He sits enthroned above the winged angels; the earth shakes.", "comment": "sn Psalm 99. The psalmist celebrates the Lord\u2019s just rule and recalls how he revealed himself to Israel\u2019s leaders.
tn The Hebrew verb \u05e0\u05d5\u05bc\u05d8 (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with \u05e8\u05b8\u05d2\u05b7\u05d6 (ragaz, \u201ctremble\u201d) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
tn The prefixed verbal forms in v. 1 are understood here as indicating the nations\u2019 characteristic response to the reality of the Lord\u2019s kingship. Another option is to take them as jussives: \u201clet the nations tremble\u2026let the earth shake!\u201d
sn Winged angels (Heb \u201ccherubs\u201d). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24\u201327; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22\u201328 (the \u201cliving creatures\u201d mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind."}, {"pk": 2840241, "translation": "NET", "book": 19, "chapter": 99, "verse": 2, "text": "The LORD is elevated in Zion; he is exalted over all the nations.", "comment": "tn Heb \u201cgreat.\u201d"}, {"pk": 2840242, "translation": "NET", "book": 19, "chapter": 99, "verse": 3, "text": "Let them praise your great and awesome name! He is holy!", "comment": "tn The pronoun refers to the Lord himself (see vv. 5, 9)."}, {"pk": 2840243, "translation": "NET", "book": 19, "chapter": 99, "verse": 4, "text": "The king is strong; he loves justice. You ensure that legal decisions will be made fairly; you promote justice and equity in Jacob.", "comment": "tn Heb \u201cand strength, a king, justice he loves.\u201d The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the Lord (see v. 1, and Ps 98:6). The noun \u05e2\u05b9\u05d6 (\u2019oz, \u201cstrength\u201d) should probably be revocalized as the adjective \u05e2\u05b7\u05d6 (\u2019az, \u201cstrong\u201d).
tn Heb \u201cyou establish fairness.\u201d"}, {"pk": 2840244, "translation": "NET", "book": 19, "chapter": 99, "verse": 5, "text": "Praise the LORD our God! Worship before his footstool! He is holy!", "comment": "tn Or \u201cexalt.\u201d
tn Or \u201cbow down.\u201d"}, {"pk": 2840245, "translation": "NET", "book": 19, "chapter": 99, "verse": 6, "text": "Moses and Aaron were among his priests; Samuel was one of those who prayed to him. They prayed to the LORD and he answered them.", "comment": "tn Heb \u201camong those who called on his name.\u201d
tn Heb \u201cthose who.\u201d The participle is in apposition to the phrase \u201cthose who called on his name\u201d in the preceding line."}, {"pk": 2840246, "translation": "NET", "book": 19, "chapter": 99, "verse": 7, "text": "He spoke to them from a pillar of cloud; they obeyed his regulations and the ordinance he gave them.", "comment": "sn A pillar of cloud. The psalmist refers to the reality described in Exod 33:9\u201310; Num 12:5; and Deut 31:15."}, {"pk": 2840247, "translation": "NET", "book": 19, "chapter": 99, "verse": 8, "text": "O LORD our God, you answered them. They found you to be a forgiving God, but also one who punished their sinful deeds.", "comment": "tn Heb \u201ca God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.\u201d The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take \u201ctheir deeds\u201d as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, \u201cand one who avenged attacks against them.\u201d Still another option is to emend the participial form \u05e0\u05b9\u05e7\u05b5\u05dd (noqem, \u201can avenger\u201d) to \u05e0\u05b9\u05e7\u05b8\u05dd (noqam), a rare Qal participial form of \u05e0\u05b8\u05e7\u05b7\u05d4 (naqah, \u201cpurify\u201d) with a suffixed pronoun. In this case one could translate, \u201cand one who purified them from their [sinful] deeds\u201d (cf. NEB \u201cand held them innocent\u201d)."}, {"pk": 2840248, "translation": "NET", "book": 19, "chapter": 99, "verse": 9, "text": "Praise the LORD our God! Worship on his holy hill, for the LORD our God is holy!", "comment": "tn Or \u201cexalt.\u201d"}, {"pk": 2840249, "translation": "NET", "book": 19, "chapter": 100, "verse": 1, "text": "Shout out praises to the LORD, all the earth!", "comment": "sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness."}, {"pk": 2840250, "translation": "NET", "book": 19, "chapter": 100, "verse": 2, "text": "Worship the LORD with joy! Enter his presence with joyful singing!", "comment": "tn Or \u201cserve.\u201d"}, {"pk": 2840251, "translation": "NET", "book": 19, "chapter": 100, "verse": 3, "text": "Acknowledge that the LORD is God! He made us and we belong to him; we are his people, the sheep of his pasture.", "comment": "tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, \u201cand to him [are] we.\u201d The Kethib (consonantal text) has \u201cand not we.\u201d The suffixed preposition \u05dc\u05d5 (\u201cto him\u201d) was confused aurally with the negative particle \u05dc\u05d0 because the two sound identical."}, {"pk": 2840252, "translation": "NET", "book": 19, "chapter": 100, "verse": 4, "text": "Enter his gates with thanksgiving, and his courts with praise! Give him thanks! Praise his name!"}, {"pk": 2840253, "translation": "NET", "book": 19, "chapter": 100, "verse": 5, "text": "For the LORD is good. His loyal love endures, and he is faithful through all generations.", "comment": "tn Or \u201cis forever.\u201d
tn Heb \u201cand to a generation and a generation [is] his faithfulness.\u201d"}, {"pk": 2840254, "translation": "NET", "book": 19, "chapter": 101, "verse": 1, "text": "I will sing about loyalty and justice! To you, O LORD, I will sing praises!", "comment": "sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers."}, {"pk": 2840255, "translation": "NET", "book": 19, "chapter": 101, "verse": 2, "text": "I will walk in the way of integrity. When will you come to me? I will conduct my business with integrity in the midst of my palace.", "comment": "tn Heb \u201cI will walk about in the integrity of my heart in the midst of my house.\u201d
tn Heb \u201ctake notice of.\u201d"}, {"pk": 2840256, "translation": "NET", "book": 19, "chapter": 101, "verse": 3, "text": "I will not even consider doing what is dishonest. I hate doing evil; I will have no part of it.", "comment": "tn Heb \u201cthe doing of swerving [deeds] I hate.\u201d The Hebrew term \u05e1\u05b5\u05d8\u05b4\u05d9\u05dd (setim) is probably an alternate spelling of \u05e9\u05c2\u05b5\u05d8\u05b4\u05d9\u05dd (setim), which appears in many medieval Hebrew mss. The form appears to be derived from a verbal root \u05e9\u05c2\u05d5\u05bc\u05d8 (sut, \u201cto fall away; to swerve\u201d; see Ps 40:4).
tn Heb \u201cI will not set before my eyes a thing of worthlessness.\u201d
tn Heb \u201cit [i.e., the doing of evil deeds] does not cling to me.\u201d"}, {"pk": 2840257, "translation": "NET", "book": 19, "chapter": 101, "verse": 4, "text": "I will have nothing to do with a perverse person; I will not permit evil.", "comment": "tn Heb \u201cknow.\u201d The king will not willingly allow perverse individuals to remain in his royal court.
tn Heb \u201ca perverse heart will turn aside from me.\u201d The adjective \u05e2\u05b4\u05e7\u05bc\u05b5\u05e9\u05c1 (\u2019iqqesh) has the basic nuance \u201ctwisted; crooked\u201d and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6)."}, {"pk": 2840258, "translation": "NET", "book": 19, "chapter": 101, "verse": 5, "text": "I will destroy anyone who slanders his neighbor in secret. I will not tolerate anyone who has a cocky demeanor and an arrogant attitude.", "comment": "tn Heb \u201c[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.\u201d"}, {"pk": 2840259, "translation": "NET", "book": 19, "chapter": 101, "verse": 6, "text": "I will favor the honest people of the land, and allow them to live with me. Those who walk in the way of integrity will attend me.", "comment": "tn The Hebrew text simply reads, \u201cin order to live with me.\u201d
tn Heb \u201cone who walks in the way of integrity, he will minister to me.\u201d
tn Heb \u201cmy eyes [are] on the faithful of the land.\u201d"}, {"pk": 2840260, "translation": "NET", "book": 19, "chapter": 101, "verse": 7, "text": "Deceitful people will not live in my palace. Liars will not be welcome in my presence.", "comment": "tn Heb \u201che will not live in the midst of my house, one who does deceit.\u201d
tn Heb \u201cone who speaks lies will not be established before my eyes.\u201d"}, {"pk": 2840261, "translation": "NET", "book": 19, "chapter": 101, "verse": 8, "text": "Each morning I will destroy all the wicked people in the land, and remove all evildoers from the city of the LORD."}, {"pk": 2840262, "translation": "NET", "book": 19, "chapter": 102, "verse": 1, "text": "O LORD, hear my prayer! Pay attention to my cry for help!", "comment": "tn Heb \u201cand may my cry for help come to you.\u201d
sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people."}, {"pk": 2840263, "translation": "NET", "book": 19, "chapter": 102, "verse": 2, "text": "Do not ignore me in my time of trouble! Listen to me! When I call out to you, quickly answer me!", "comment": "tn Heb \u201cdo not hide your face from me in the day of my trouble.\u201d The idiom \u201cto hide the face\u201d can mean \u201cto ignore\u201d (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of \u201cto reject\u201d (see Pss 29:7; 30:7; 88:14).
tn Heb \u201cturn toward me your ear.\u201d"}, {"pk": 2840264, "translation": "NET", "book": 19, "chapter": 102, "verse": 3, "text": "For my days go up in smoke, and my bones are charred like a fireplace.", "comment": "tn Heb \u201cfor my days come to an end in smoke.\u201d
tn The Hebrew noun \u05de\u05d5\u05b9\u05be\u05e7\u05b5\u05d3 (mo-qed, \u201cfireplace\u201d) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2."}, {"pk": 2840265, "translation": "NET", "book": 19, "chapter": 102, "verse": 4, "text": "My heart is parched and withered like grass, for I am unable to eat food.", "comment": "tn Heb \u201cstruck, attacked.\u201d
sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.
tn Heb \u201cI forget.\u201d"}, {"pk": 2840266, "translation": "NET", "book": 19, "chapter": 102, "verse": 5, "text": "Because of the anxiety that makes me groan, my bones protrude from my skin.", "comment": "tn Heb \u201cfrom the sound of my groaning my bone[s] stick to my flesh.\u201d The preposition at the beginning of the verse is causal; the phrase \u201csound of my groaning\u201d is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated \u2013 he is turned to \u201cskin and bones,\u201d so to speak."}, {"pk": 2840267, "translation": "NET", "book": 19, "chapter": 102, "verse": 6, "text": "I am like an owl in the wilderness; I am like a screech owl among the ruins.", "comment": "tn The Hebrew term \u05e7\u05b8\u05d0\u05b7\u05ea (qa\u2019at) refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). Modern translations have frequently rendered this as some type of owl (NIV, REB \u201cdesert owl\u201d; NRSV \u201cowl\u201d).
tn The Hebrew term \u05db\u05d5\u05b9\u05e1 (khos) refers to a bird (see Lev 11:17; Deut 14:16), probably a type of owl (cf. NIV, REB \u201cowl\u201d; NRSV \u201clittle owl\u201d).
sn By comparing himself to a screech owl among the ruins, the psalmist may be highlighting his loneliness (see v. 7), though he may also be comparing his cries for help to the owl\u2019s screech."}, {"pk": 2840268, "translation": "NET", "book": 19, "chapter": 102, "verse": 7, "text": "I stay awake; I am like a solitary bird on a roof.", "comment": "tn This probably refers to the psalmist\u2019s inability to sleep. Another option is to translate, \u201cI keep watch,\u201d in which case it might refer to watching for a response from the Lord (see vv. 1\u20132)."}, {"pk": 2840269, "translation": "NET", "book": 19, "chapter": 102, "verse": 8, "text": "All day long my enemies taunt me; those who mock me use my name in their curses.", "comment": "tn Heb \u201cby me they swear.\u201d When the psalmist\u2019s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become."}, {"pk": 2840270, "translation": "NET", "book": 19, "chapter": 102, "verse": 9, "text": "For I eat ashes as if they were bread, and mix my drink with my tears,", "comment": "sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).
tn Heb \u201cweeping.\u201d"}, {"pk": 2840271, "translation": "NET", "book": 19, "chapter": 102, "verse": 10, "text": "because of your anger and raging fury. Indeed, you pick me up and throw me away.", "comment": "tn Or \u201cfor.\u201d"}, {"pk": 2840272, "translation": "NET", "book": 19, "chapter": 102, "verse": 11, "text": "My days are coming to an end, and I am withered like grass.", "comment": "tn Heb \u201cmy days [are] like an extended [or \u201clengthening\u201d] shadow,\u201d that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness."}, {"pk": 2840273, "translation": "NET", "book": 19, "chapter": 102, "verse": 12, "text": "But you, O LORD, rule forever, and your reputation endures.", "comment": "tn Heb \u201cand your remembrance [is] for a generation and a generation.\u201d
tn Heb \u201csit\u201d (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization."}, {"pk": 2840274, "translation": "NET", "book": 19, "chapter": 102, "verse": 13, "text": "You will rise up and have compassion on Zion. For it is time to have mercy on her, for the appointed time has come.", "comment": "tn The imperfect verbal forms are understood as expressing the psalmist\u2019s confidence in God\u2019s intervention. Another option is to take them as expressing the psalmist\u2019s request or wish, \u201cYou, rise up and have compassion!\u201d"}, {"pk": 2840275, "translation": "NET", "book": 19, "chapter": 102, "verse": 14, "text": "Indeed, your servants take delight in her stones, and feel compassion for the dust of her ruins.", "comment": "tn Heb \u201cher dust,\u201d probably referring to the dust of the city\u2019s rubble.
tn The Poel of \u05d7\u05b8\u05e0\u05b7\u05df (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.
tn Or \u201cfor.\u201d"}, {"pk": 2840276, "translation": "NET", "book": 19, "chapter": 102, "verse": 15, "text": "The nations will respect the reputation of the LORD, and all the kings of the earth will respect his splendor,", "comment": "tn The verb \u201cwill fear\u201d is understood by ellipsis in the second line (see the preceding line).
tn Heb \u201cwill fear the name of the Lord.\u201d To \u201cfear\u201d God\u2019s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God\u2019s commands (see Ps 86:11)."}, {"pk": 2840277, "translation": "NET", "book": 19, "chapter": 102, "verse": 16, "text": "when the LORD rebuilds Zion, and reveals his splendor,"}, {"pk": 2840278, "translation": "NET", "book": 19, "chapter": 102, "verse": 17, "text": "when he responds to the prayer of the destitute, and does not reject their request.", "comment": "tn The Hebrew adjective \u05e2\u05b7\u05e8\u05b0\u05e2\u05b8\u05e8 (\u2019arar, \u201cdestitute\u201d) occurs only here in the OT. It is derived from the verbal root \u05e2\u05e8\u05e8 (\u201cto strip oneself\u201d).
tn The perfect verbal forms in vv. 16\u201317 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.
tn Heb \u201cdespise.\u201d"}, {"pk": 2840279, "translation": "NET", "book": 19, "chapter": 102, "verse": 18, "text": "The account of his intervention will be recorded for future generations; people yet to be born will praise the LORD.", "comment": "tn The Hebrew text has simply \u201cthis,\u201d referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16\u201317). The referent has been specified in the translation for clarity."}, {"pk": 2840280, "translation": "NET", "book": 19, "chapter": 102, "verse": 19, "text": "For he will look down from his sanctuary above; from heaven the LORD will look toward earth,", "comment": "tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.
tn Heb \u201cfrom the height of his sanctuary.\u201d"}, {"pk": 2840281, "translation": "NET", "book": 19, "chapter": 102, "verse": 20, "text": "in order to hear the painful cries of the prisoners, and to set free those condemned to die,", "comment": "tn Heb \u201cthe sons of death.\u201d The phrase \u201csons of death\u201d (see also Ps 79:11) is idiomatic for those condemned to die."}, {"pk": 2840282, "translation": "NET", "book": 19, "chapter": 102, "verse": 21, "text": "so they may proclaim the name of the LORD in Zion, and praise him in Jerusalem,", "comment": "tn Heb \u201chis praise.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2840283, "translation": "NET", "book": 19, "chapter": 102, "verse": 22, "text": "when the nations gather together, and the kingdoms pay tribute to the LORD.", "comment": "tn \u201cand the kingdoms to serve the Lord.\u201d"}, {"pk": 2840284, "translation": "NET", "book": 19, "chapter": 102, "verse": 23, "text": "He has taken away my strength in the middle of life; he has cut short my days.", "comment": "tn Heb \u201che has afflicted my strength in the way.\u201d The term \u201cway\u201d refers here to the course of the psalmist\u2019s life, which appears to be ending prematurely (vv. 23b\u201324)."}, {"pk": 2840285, "translation": "NET", "book": 19, "chapter": 102, "verse": 24, "text": "I say, \u201cO my God, please do not take me away in the middle of my life! You endure through all generations.", "comment": "tn Heb \u201cdo not lift me up in the middle of my days.\u201d
tn Heb \u201cin a generation of generations [are] your years.\u201d"}, {"pk": 2840286, "translation": "NET", "book": 19, "chapter": 102, "verse": 25, "text": "In earlier times you established the earth; the skies are your handiwork."}, {"pk": 2840287, "translation": "NET", "book": 19, "chapter": 102, "verse": 26, "text": "They will perish, but you will endure. They will wear out like a garment; like clothes you will remove them and they will disappear.", "comment": "tn The Hebrew verb \u05d7\u05b8\u05dc\u05b7\u05e3 (khalaf) occurs twice in this line, once in the Hiphil (\u201cyou will remove them\u201d) and once in the Qal (\u201cthey will disappear\u201d). The repetition draws attention to the statement.
tn Heb \u201cstand.\u201d"}, {"pk": 2840288, "translation": "NET", "book": 19, "chapter": 102, "verse": 27, "text": "But you remain; your years do not come to an end.", "comment": "tn Heb \u201cyou [are] he,\u201d or \u201cyou [are] the one.\u201d The statement may echo the Lord\u2019s affirmation \u201cI am he\u201d in Isa 41:4; 43:10, 13; 46:10; 48:12. In each of these passages the affirmation emphasizes the fact that the Lord transcends time limitations, the very point being made in Ps 102:27."}, {"pk": 2840289, "translation": "NET", "book": 19, "chapter": 102, "verse": 28, "text": "The children of your servants will settle down here, and their descendants will live securely in your presence.\u201d", "comment": "tn Heb \u201cbefore you will be established.\u201d
tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d"}, {"pk": 2840290, "translation": "NET", "book": 19, "chapter": 103, "verse": 1, "text": "Praise the LORD, O my soul! With all that is within me, praise his holy name!", "comment": "tn The verb \u201cpraise\u201d is understood by ellipsis in the second line (see the preceding line).
sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people."}, {"pk": 2840291, "translation": "NET", "book": 19, "chapter": 103, "verse": 2, "text": "Praise the LORD, O my soul! Do not forget all his kind deeds!", "comment": "tn Or \u201chis benefits\u201d (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord)."}, {"pk": 2840292, "translation": "NET", "book": 19, "chapter": 103, "verse": 3, "text": "He is the one who forgives all your sins, who heals all your diseases,", "comment": "tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19)."}, {"pk": 2840293, "translation": "NET", "book": 19, "chapter": 103, "verse": 4, "text": "who delivers your life from the Pit, who crowns you with his loyal love and compassion,", "comment": "tn The Hebrew term \u05e9\u05c1\u05b7\u05d7\u05b7\u05ea (shakhat, \u201cpit\u201d) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.
tn Or \u201credeems.\u201d"}, {"pk": 2840294, "translation": "NET", "book": 19, "chapter": 103, "verse": 5, "text": "who satisfies your life with good things, so your youth is renewed like an eagle\u2019s.", "comment": "sn The expression your youth is renewed like an eagle\u2019s may allude to the phenomenon of molting, whereby the eagle grows new feathers.
tc Heb \u201cwho satisfies with the good of your ornaments.\u201d The text as it stands makes little, if any, sense. The translation assumes an emendation of \u05e2\u05b6\u05d3\u05b0\u05d9\u05b5\u05da\u05b0 (\u2019ed\u2019ekh, \u201cyour ornaments\u201d) to \u05e2\u05b9\u05d3\u05b5\u05db\u05b4\u05d9 (\u2019odekhiy, \u201cyour duration; your continuance\u201d) that is, \u201cyour life\u201d (see L. C. Allen, Psalms 101\u2013150 [WBC], 18)."}, {"pk": 2840295, "translation": "NET", "book": 19, "chapter": 103, "verse": 6, "text": "The LORD does what is fair, and executes justice for all the oppressed.", "comment": "tn Heb \u201cthe Lord does fairness, and [acts of] justice for all the oppressed.\u201d"}, {"pk": 2840296, "translation": "NET", "book": 19, "chapter": 103, "verse": 7, "text": "The LORD revealed his faithful acts to Moses, his deeds to the Israelites.", "comment": "tn Heb \u201cmade known his ways.\u201d God\u2019s \u201cways\u201d in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11\u201312, 14]; 138:5; 145:17)."}, {"pk": 2840297, "translation": "NET", "book": 19, "chapter": 103, "verse": 8, "text": "The LORD is compassionate and merciful; he is patient and demonstrates great loyal love.", "comment": "tn Heb \u201cand great of loyal love\u201d (see Ps 86:15).
tn Heb \u201cslow to anger\u201d (see Ps 86:15)."}, {"pk": 2840298, "translation": "NET", "book": 19, "chapter": 103, "verse": 9, "text": "He does not always accuse, and does not stay angry.", "comment": "tn The Hebrew verb \u05e0\u05b8\u05d8\u05b7\u05e8 (natar) is usually taken to mean \u201cto keep; to guard,\u201d with \u201canger\u201d being understood by ellipsis. The idiom \u201cto guard anger\u201d is then understood to mean \u201cto remain angry\u201d (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning \u201cto be angry\u201d (see HALOT 695 s.v. \u05e0\u05d8\u05e8)."}, {"pk": 2840299, "translation": "NET", "book": 19, "chapter": 103, "verse": 10, "text": "He does not deal with us as our sins deserve; he does not repay us as our misdeeds deserve.", "comment": "tn Heb \u201cnot according to our sins does he do to us.\u201d
tn Heb \u201cand not according to our misdeeds does he repay us.\u201d"}, {"pk": 2840300, "translation": "NET", "book": 19, "chapter": 103, "verse": 11, "text": "For as the skies are high above the earth, so his loyal love towers over his faithful followers.", "comment": "tn Heb \u201cthose who fear him.\u201d
tn For this sense of the verb \u05d2\u05b8\u05d1\u05b7\u05e8 (gavar), see L. C. Allen, Psalms 101\u2013150 (WBC), 17, 19."}, {"pk": 2840301, "translation": "NET", "book": 19, "chapter": 103, "verse": 12, "text": "As far as the eastern horizon is from the west, so he removes the guilt of our rebellious actions from us.", "comment": "tn Heb \u201csunrise.\u201d
tn Or \u201csunset.\u201d
tn The Hebrew term \u05e4\u05bc\u05b6\u05e9\u05c1\u05b7\u05e2 (pesha\u2019, rebellious act\u201d) is here used metonymically for the guilt such actions produce."}, {"pk": 2840302, "translation": "NET", "book": 19, "chapter": 103, "verse": 13, "text": "As a father has compassion on his children, so the LORD has compassion on his faithful followers.", "comment": "tn Or \u201csons,\u201d but the Hebrew term sometimes refers to children in general.
tn Heb \u201cthose who fear him.\u201d"}, {"pk": 2840303, "translation": "NET", "book": 19, "chapter": 103, "verse": 14, "text": "For he knows what we are made of; he realizes we are made of clay.", "comment": "tn Heb \u201cwe [are] clay.\u201d
tn Heb \u201cremembers.\u201d
tn Heb \u201cour form.\u201d"}, {"pk": 2840304, "translation": "NET", "book": 19, "chapter": 103, "verse": 15, "text": "A person\u2019s life is like grass. Like a flower in the field it flourishes,", "comment": "tn Heb \u201c[as for] mankind, like grass [are] his days.\u201d The Hebrew noun \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 (\u2019enosh) is used here generically of human beings. What is said is true of all mankind."}, {"pk": 2840305, "translation": "NET", "book": 19, "chapter": 103, "verse": 16, "text": "but when the hot wind blows by, it disappears, and one can no longer even spot the place where it once grew.", "comment": "tn Heb \u201c[the] wind.\u201d The word \u201chot\u201d is supplied in the translation for clarification."}, {"pk": 2840306, "translation": "NET", "book": 19, "chapter": 103, "verse": 17, "text": "But the LORD continually shows loyal love to his faithful followers, and is faithful to their descendants,", "comment": "tn Heb \u201cbut the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.\u201d
tn Heb \u201cand his righteousness to sons of sons.\u201d"}, {"pk": 2840307, "translation": "NET", "book": 19, "chapter": 103, "verse": 18, "text": "to those who keep his covenant, who are careful to obey his commands.", "comment": "tn Heb \u201cto those who remember his precepts to do them.\u201d"}, {"pk": 2840308, "translation": "NET", "book": 19, "chapter": 103, "verse": 19, "text": "The LORD has established his throne in heaven; his kingdom extends over everything.", "comment": "tn Heb \u201chis kingdom rules over all.\u201d"}, {"pk": 2840309, "translation": "NET", "book": 19, "chapter": 103, "verse": 20, "text": "Praise the LORD, you angels of his, you powerful warriors who carry out his decrees and obey his orders!", "comment": "tn Heb \u201c[you] mighty ones of strength, doers of his word, by listening to the voice of his word.\u201d"}, {"pk": 2840310, "translation": "NET", "book": 19, "chapter": 103, "verse": 21, "text": "Praise the LORD, all you warriors of his, you servants of his who carry out his desires!", "comment": "tn Heb \u201call his hosts.\u201d
tn Heb \u201chis attendants, doers of his desire.\u201d"}, {"pk": 2840311, "translation": "NET", "book": 19, "chapter": 103, "verse": 22, "text": "Praise the LORD, all that he has made, in all the regions of his kingdom! Praise the LORD, O my soul!", "comment": "tn Heb \u201call his works,\u201d which includes mankind.
tn Heb \u201cplaces.\u201d"}, {"pk": 2840312, "translation": "NET", "book": 19, "chapter": 104, "verse": 1, "text": "Praise the LORD, O my soul! O LORD my God, you are magnificent. You are robed in splendor and majesty.", "comment": "sn Psalm 104. The psalmist praises God as the ruler of the world who sustains all life.
tn Heb \u201cvery great.\u201d"}, {"pk": 2840313, "translation": "NET", "book": 19, "chapter": 104, "verse": 2, "text": "He covers himself with light as if it were a garment. He stretches out the skies like a tent curtain,"}, {"pk": 2840314, "translation": "NET", "book": 19, "chapter": 104, "verse": 3, "text": "and lays the beams of the upper rooms of his palace on the rain clouds. He makes the clouds his chariot, and travels along on the wings of the wind.", "comment": "sn Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, \u201c\u2018Rider of the Clouds\u2019 and \u2018Gatherer of the Clouds\u2019,\u201d JANESCU 5 (1973): 422-24.
tn Heb \u201cone who lays the beams on water [in] his upper rooms.\u201d The \u201cwater\u201d mentioned here corresponds to the \u201cwaters above\u201d mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45."}, {"pk": 2840315, "translation": "NET", "book": 19, "chapter": 104, "verse": 4, "text": "He makes the winds his messengers, and the flaming fire his attendant.", "comment": "tc Heb \u201cand his attendants a flaming fire.\u201d The lack of agreement between the singular \u201cfire\u201d and plural \u201cattendants\u201d has prompted various emendations. Some read \u201cfire and flame.\u201d The present translation assumes an emendation to \u201chis attendant\u201d (\u05d9\u05d5 in the Hebrew text being virtually dittographic).sn In Ugaritic mythology Yam\u2019s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42."}, {"pk": 2840316, "translation": "NET", "book": 19, "chapter": 104, "verse": 5, "text": "He established the earth on its foundations; it will never be upended."}, {"pk": 2840317, "translation": "NET", "book": 19, "chapter": 104, "verse": 6, "text": "The watery deep covered it like a garment; the waters reached above the mountains.", "comment": "sn Verse 6 refers to the condition described in Gen 1:2 (note the use of the Hebrew term \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd [t\u00ffhom, \u201cwatery deep\u201d] in both texts).
tn Heb \u201cstood.\u201d
tc Heb \u201cyou covered it.\u201d The masculine suffix is problematic if the grammatically feminine noun \u201cearth\u201d is the antecedent. For this reason some emend the form to a feminine verb with feminine suffix, \u05db\u05bc\u05b4\u05e1\u05bc\u05b7\u05ea\u05bc\u05b8\u05d4 (kisattah, \u201c[the watery deep] covered it [i.e., the earth]\u201d), a reading assumed by the present translation."}, {"pk": 2840318, "translation": "NET", "book": 19, "chapter": 104, "verse": 7, "text": "Your shout made the waters retreat; at the sound of your thunderous voice they hurried off \u2014"}, {"pk": 2840319, "translation": "NET", "book": 19, "chapter": 104, "verse": 8, "text": "as the mountains rose up, and the valleys went down \u2014 to the place you appointed for them.", "comment": "tn Heb \u201cfrom your shout they fled, from the sound of your thunder they hurried off.\u201dsn Verses 7-8 poetically depict Gen 1:9\u201310."}, {"pk": 2840320, "translation": "NET", "book": 19, "chapter": 104, "verse": 9, "text": "You set up a boundary for them that they could not cross, so that they would not cover the earth again.", "comment": "tn Heb \u201ca boundary you set up, they will not cross, they will not return to cover the earth.\u201d"}, {"pk": 2840321, "translation": "NET", "book": 19, "chapter": 104, "verse": 10, "text": "He turns springs into streams; they flow between the mountains.", "comment": "tn Heb \u201c[the] one who sends springs into streams.\u201d Another option is to translate, \u201che sends streams [i.e., streams that originate from springs] into the valleys\u201d (cf. NIV)."}, {"pk": 2840322, "translation": "NET", "book": 19, "chapter": 104, "verse": 11, "text": "They provide water for all the animals in the field; the wild donkeys quench their thirst."}, {"pk": 2840323, "translation": "NET", "book": 19, "chapter": 104, "verse": 12, "text": "The birds of the sky live beside them; they chirp among the bushes.", "comment": "tn Heb \u201camong the thick foliage they give a sound.\u201d"}, {"pk": 2840324, "translation": "NET", "book": 19, "chapter": 104, "verse": 13, "text": "He waters the mountains from the upper rooms of his palace; the earth is full of the fruit you cause to grow.", "comment": "tn Heb \u201cfrom the fruit of your works the earth is full.\u201d The translation assumes that \u201cfruit\u201d is literal here. If \u201cfruit\u201d is understood more abstractly as \u201cproduct; result,\u201d then one could translate, \u201cthe earth flourishes as a result of your deeds\u201d (cf. NIV, NRSV, REB).
tn Heb \u201cfrom his upper rooms.\u201d"}, {"pk": 2840325, "translation": "NET", "book": 19, "chapter": 104, "verse": 14, "text": "He provides grass for the cattle, and crops for people to cultivate, so they can produce food from the ground,", "comment": "tn Heb \u201cfor the service of man\u201d (see Gen 2:5).
tn Heb \u201ccauses the grass to sprout up.\u201d
tn Heb \u201cto cause food to come out from the earth.\u201d"}, {"pk": 2840326, "translation": "NET", "book": 19, "chapter": 104, "verse": 15, "text": "as well as wine that makes people feel so good, and so they can have oil to make their faces shine, as well as food that sustains people\u2019s lives.", "comment": "tn Heb \u201cand wine [that] makes the heart of man happy.\u201d
tn Heb \u201cand food [that] sustains the heart of man.\u201d
tn Heb \u201cto make [the] face shine from oil.\u201d The Hebrew verb \u05e6\u05b8\u05d4\u05b7\u05dc (tsahal, \u201cto shine\u201d) occurs only here in the OT. It appears to be an alternate form of \u05e6\u05b8\u05d4\u05b7\u05e8 (tsahar), a derivative from \u05e6\u05b8\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd (tsaharim, \u201cnoon\u201d)."}, {"pk": 2840327, "translation": "NET", "book": 19, "chapter": 104, "verse": 16, "text": "The trees of the LORD receive all the rain they need, the cedars of Lebanon which he planted,", "comment": "sn The trees of the Lord are the cedars of Lebanon (see the next line), which are viewed as special because of their great size and grandeur. The Lebanon forest was viewed elsewhere in the OT as the \u201cgarden of God\u201d (see Ezek 31:8).
tn Heb \u201care satisfied,\u201d which means here that they receive abundant rain (see v. 13)."}, {"pk": 2840328, "translation": "NET", "book": 19, "chapter": 104, "verse": 17, "text": "where the birds make nests, near the evergreens in which the herons live.", "comment": "tn Heb \u201c[the] heron [in the] evergreens [is] its home.\u201dsn The cedars and evergreens of the Lebanon forest are frequently associated (see, for example, 2 Chr 2:8; Isa 14:8; 37:24; Ezek 31:8)."}, {"pk": 2840329, "translation": "NET", "book": 19, "chapter": 104, "verse": 18, "text": "The wild goats live in the high mountains; the rock badgers find safety in the cliffs.", "comment": "tn Heb \u201cthe high mountains [are] for the goats.\u201d"}, {"pk": 2840330, "translation": "NET", "book": 19, "chapter": 104, "verse": 19, "text": "He made the moon to mark the months, and the sun sets according to a regular schedule.", "comment": "tn Heb more metaphorically, \u201cknows its setting.\u201d
tn Heb \u201che made [the] moon for appointed times.\u201d The phrase \u201cappointed times\u201d probably refers to the months of the Hebrew lunar calendar."}, {"pk": 2840331, "translation": "NET", "book": 19, "chapter": 104, "verse": 20, "text": "You make it dark and night comes, during which all the beasts of the forest prowl around.", "comment": "tn Heb \u201cyou make darkness, so that it might be night.\u201d"}, {"pk": 2840332, "translation": "NET", "book": 19, "chapter": 104, "verse": 21, "text": "The lions roar for prey, seeking their food from God.", "comment": "sn The lions\u2019 roaring is viewed as a request for food from God."}, {"pk": 2840333, "translation": "NET", "book": 19, "chapter": 104, "verse": 22, "text": "When the sun rises, they withdraw and sleep in their dens.", "comment": "tn Heb \u201clie down.\u201d"}, {"pk": 2840334, "translation": "NET", "book": 19, "chapter": 104, "verse": 23, "text": "Men then go out to do their work, and labor away until evening.", "comment": "tn Heb \u201cman goes out to his work, and to his labor until evening.\u201d"}, {"pk": 2840335, "translation": "NET", "book": 19, "chapter": 104, "verse": 24, "text": "How many living things you have made, O LORD! You have exhibited great skill in making all of them; the earth is full of the living things you have made.", "comment": "tn Heb \u201call of them with wisdom you have made.\u201d
tn Heb \u201cHow many [are] your works, O Lord.\u201d In this case the Lord\u2019s \u201cworks\u201d are the creatures he has made, as the preceding and following contexts make clear."}, {"pk": 2840336, "translation": "NET", "book": 19, "chapter": 104, "verse": 25, "text": "Over here is the deep, wide sea, which teems with innumerable swimming creatures, living things both small and large.", "comment": "tn Heb \u201cthis [is] the sea, great and broad of hands [i.e., \u201csides\u201d or \u201cshores\u201d].\u201d
tn Heb \u201cwhere [there are] swimming things, and without number.\u201d"}, {"pk": 2840337, "translation": "NET", "book": 19, "chapter": 104, "verse": 26, "text": "The ships travel there, and over here swims the whale you made to play in it.", "comment": "tn Heb \u201c[and] this Leviathan, [which] you formed to play in it.\u201d Elsewhere Leviathan is a multiheaded sea monster that symbolizes forces hostile to God (see Ps 74:14; Isa 27:1), but here it appears to be an actual marine creature created by God, probably some type of whale."}, {"pk": 2840338, "translation": "NET", "book": 19, "chapter": 104, "verse": 27, "text": "All of your creatures wait for you to provide them with food on a regular basis.", "comment": "tn Heb \u201cto give their food in its time.\u201d
tn Heb \u201cAll of them.\u201d The pronoun \u201cthem\u201d refers not just to the sea creatures mentioned in vv. 25\u201326, but to all living things (see v. 24). This has been specified in the translation as \u201call of your creatures\u201d for clarity."}, {"pk": 2840339, "translation": "NET", "book": 19, "chapter": 104, "verse": 28, "text": "You give food to them and they receive it; you open your hand and they are filled with food.", "comment": "tn Heb \u201cthey are satisfied [with] good.\u201d"}, {"pk": 2840340, "translation": "NET", "book": 19, "chapter": 104, "verse": 29, "text": "When you ignore them, they panic. When you take away their life\u2019s breath, they die and return to dust.", "comment": "tn Heb \u201cyou hide your face, they are terrified.\u201d"}, {"pk": 2840341, "translation": "NET", "book": 19, "chapter": 104, "verse": 30, "text": "When you send your life-giving breath, they are created, and you replenish the surface of the ground."}, {"pk": 2840342, "translation": "NET", "book": 19, "chapter": 104, "verse": 31, "text": "May the splendor of the LORD endure! May the LORD find pleasure in the living things he has made!", "comment": "tn Heb \u201cbe forever.\u201d
tn Or \u201crejoice in his works.\u201d"}, {"pk": 2840343, "translation": "NET", "book": 19, "chapter": 104, "verse": 32, "text": "He looks down on the earth and it shakes; he touches the mountains and they start to smolder."}, {"pk": 2840344, "translation": "NET", "book": 19, "chapter": 104, "verse": 33, "text": "I will sing to the LORD as long as I live; I will sing praise to my God as long as I exist!", "comment": "tn Heb \u201cin my duration.\u201d"}, {"pk": 2840345, "translation": "NET", "book": 19, "chapter": 104, "verse": 34, "text": "May my thoughts be pleasing to him! I will rejoice in the LORD.", "comment": "tn That is, the psalmist\u2019s thoughts as expressed in his songs of praise."}, {"pk": 2840346, "translation": "NET", "book": 19, "chapter": 104, "verse": 35, "text": "May sinners disappear from the earth, and the wicked vanish! Praise the LORD, O my soul! Praise the LORD!", "comment": "tn Or \u201cbe destroyed.\u201d"}, {"pk": 2840347, "translation": "NET", "book": 19, "chapter": 105, "verse": 1, "text": "Give thanks to the LORD! Call on his name! Make known his accomplishments among the nations!", "comment": "sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1\u201315 appears in 1 Chr 16:8\u201322."}, {"pk": 2840348, "translation": "NET", "book": 19, "chapter": 105, "verse": 2, "text": "Sing to him! Make music to him! Tell about all his miraculous deeds!"}, {"pk": 2840349, "translation": "NET", "book": 19, "chapter": 105, "verse": 3, "text": "Boast about his holy name! Let the hearts of those who seek the LORD rejoice!"}, {"pk": 2840350, "translation": "NET", "book": 19, "chapter": 105, "verse": 4, "text": "Seek the LORD and the strength he gives! Seek his presence continually!"}, {"pk": 2840351, "translation": "NET", "book": 19, "chapter": 105, "verse": 5, "text": "Recall the miraculous deeds he performed, his mighty acts and the judgments he decreed,", "comment": "tn Heb \u201cand the judgments of his mouth.\u201d"}, {"pk": 2840352, "translation": "NET", "book": 19, "chapter": 105, "verse": 6, "text": "O children of Abraham, God\u2019s servant, you descendants of Jacob, God\u2019s chosen ones!", "comment": "tc Some mss have \u201cIsrael,\u201d which appears in the parallel version of this psalm in 1 Chr 16:13.
tn Heb \u201csons.\u201d
tn Heb \u201chis\u201d; the referent (God) has been specified in the translation for clarity.
tn Heb \u201chis\u201d; the referent (God) has been specified in the translation for clarity.
tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d"}, {"pk": 2840353, "translation": "NET", "book": 19, "chapter": 105, "verse": 7, "text": "He is the LORD our God; he carries out judgment throughout the earth.", "comment": "tn Heb \u201cin all the earth [are] his judgments.\u201d"}, {"pk": 2840354, "translation": "NET", "book": 19, "chapter": 105, "verse": 8, "text": "He always remembers his covenantal decree, the promise he made to a thousand generations \u2014", "comment": "tn Heb \u201c[the] word he commanded.\u201d The text refers here to God\u2019s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10\u201312 make clear."}, {"pk": 2840355, "translation": "NET", "book": 19, "chapter": 105, "verse": 9, "text": "the promise he made to Abraham, the promise he made by oath to Isaac!", "comment": "tn Heb \u201cwhich.\u201d"}, {"pk": 2840356, "translation": "NET", "book": 19, "chapter": 105, "verse": 10, "text": "He gave it to Jacob as a decree, to Israel as a lasting promise,", "comment": "tn Or \u201ceternal covenant.\u201d"}, {"pk": 2840357, "translation": "NET", "book": 19, "chapter": 105, "verse": 11, "text": "saying, \u201cTo you I will give the land of Canaan as the portion of your inheritance.\u201d"}, {"pk": 2840358, "translation": "NET", "book": 19, "chapter": 105, "verse": 12, "text": "When they were few in number, just a very few, and resident aliens within it,"}, {"pk": 2840359, "translation": "NET", "book": 19, "chapter": 105, "verse": 13, "text": "they wandered from nation to nation, and from one kingdom to another.", "comment": "tn Heb \u201cand from a kingdom to another nation.\u201d"}, {"pk": 2840360, "translation": "NET", "book": 19, "chapter": 105, "verse": 14, "text": "He let no one oppress them; he disciplined kings for their sake,"}, {"pk": 2840361, "translation": "NET", "book": 19, "chapter": 105, "verse": 15, "text": "saying, \u201cDon\u2019t touch my chosen ones! Don\u2019t harm my prophets!\u201d", "comment": "tn The word \u201csaying\u201d is supplied in the translation for clarification and for stylistic reasons.
tn Heb \u201canointed.\u201d"}, {"pk": 2840362, "translation": "NET", "book": 19, "chapter": 105, "verse": 16, "text": "He called down a famine upon the earth; he cut off all the food supply.", "comment": "tn Heb \u201cand every staff of food he broke.\u201d The psalmist refers to the famine that occurred in Joseph\u2019s time (see v. 17 and Gen 41:53\u201357)."}, {"pk": 2840363, "translation": "NET", "book": 19, "chapter": 105, "verse": 17, "text": "He sent a man ahead of them \u2014 Joseph was sold as a servant.", "comment": "tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37)."}, {"pk": 2840364, "translation": "NET", "book": 19, "chapter": 105, "verse": 18, "text": "The shackles hurt his feet; his neck was placed in an iron collar,", "comment": "tn Heb \u201chis neck came [into] iron.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) with the suffix could mean simply \u201che\u201d or \u201chis life.\u201d But the nuance \u201cneck\u201d makes good sense here (note the reference to his \u201cfeet\u201d in the preceding line). See L. C. Allen, Psalms 101\u2013150 (WBC), 38.
tn Heb \u201cthey afflicted his feet with shackles.\u201d"}, {"pk": 2840365, "translation": "NET", "book": 19, "chapter": 105, "verse": 19, "text": "until the time when his prediction came true. The LORD\u2019s word proved him right.", "comment": "tn Heb \u201cword,\u201d probably referring to Joseph\u2019s prediction about the fate of Pharaoh\u2019s cupbearer and baker (see Gen 41:9\u201314).
tn This line may refer to Joseph\u2019s prediction of the famine in response to Pharaoh\u2019s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).
tn Heb \u201crefined him.\u201d"}, {"pk": 2840366, "translation": "NET", "book": 19, "chapter": 105, "verse": 20, "text": "The king authorized his release; the ruler of nations set him free.", "comment": "tn Heb \u201c[the] king sent and set him free.\u201d"}, {"pk": 2840367, "translation": "NET", "book": 19, "chapter": 105, "verse": 21, "text": "He put him in charge of his palace, and made him manager of all his property,", "comment": "tn Heb \u201che made him master of his house.\u201d"}, {"pk": 2840368, "translation": "NET", "book": 19, "chapter": 105, "verse": 22, "text": "giving him authority to imprison his officials and to teach his advisers.", "comment": "tn Heb \u201cand his elders he taught wisdom.\u201d
tn Heb \u201cto bind his officials by his will.\u201d"}, {"pk": 2840369, "translation": "NET", "book": 19, "chapter": 105, "verse": 23, "text": "Israel moved to Egypt; Jacob lived for a time in the land of Ham.", "comment": "tn Heb \u201clived as a resident alien.\u201d
tn Heb \u201centered.\u201d"}, {"pk": 2840370, "translation": "NET", "book": 19, "chapter": 105, "verse": 24, "text": "The LORD made his people very fruitful, and made them more numerous than their enemies.", "comment": "tn Heb \u201cand he\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201chis,\u201d referring to \u201chis people.\u201d
tn Heb \u201chim,\u201d referring to \u201chis people.\u201d"}, {"pk": 2840371, "translation": "NET", "book": 19, "chapter": 105, "verse": 25, "text": "He caused them to hate his people, and to mistreat his servants.", "comment": "tn Heb \u201ctheir heart.\u201d
tn Or \u201cto deal deceptively.\u201d The Hitpael of \u05e0\u05b8\u05db\u05b7\u05dc (nakhal) occurs only here and in Gen 37:18, where it is used of Joseph\u2019s brothers \u201cplotting\u201d to kill him."}, {"pk": 2840372, "translation": "NET", "book": 19, "chapter": 105, "verse": 26, "text": "He sent his servant Moses, and Aaron, whom he had chosen."}, {"pk": 2840373, "translation": "NET", "book": 19, "chapter": 105, "verse": 27, "text": "They executed his miraculous signs among them, and his amazing deeds in the land of Ham.", "comment": "tn Apparently the pronoun refers to \u201chis servants\u201d (i.e., the Israelites, see v. 25)."}, {"pk": 2840374, "translation": "NET", "book": 19, "chapter": 105, "verse": 28, "text": "He made it dark; they did not disobey his orders.", "comment": "tn Heb \u201cthey did not rebel against his words.\u201d Apparently this refers to Moses and Aaron, who obediently carried out God\u2019s orders.
tn Heb \u201che sent darkness and made it dark.\u201dsn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21\u201329)."}, {"pk": 2840375, "translation": "NET", "book": 19, "chapter": 105, "verse": 29, "text": "He turned their water into blood, and killed their fish."}, {"pk": 2840376, "translation": "NET", "book": 19, "chapter": 105, "verse": 30, "text": "Their land was overrun by frogs, which even got into the rooms of their kings."}, {"pk": 2840377, "translation": "NET", "book": 19, "chapter": 105, "verse": 31, "text": "He ordered flies to come; gnats invaded their whole territory.", "comment": "tn Heb \u201che spoke and flies came.\u201d"}, {"pk": 2840378, "translation": "NET", "book": 19, "chapter": 105, "verse": 32, "text": "He sent hail along with the rain; there was lightning in their land.", "comment": "tn Heb \u201cfire of flames [was] in their land.\u201d
tn Heb \u201che gave their rains hail.\u201d"}, {"pk": 2840379, "translation": "NET", "book": 19, "chapter": 105, "verse": 33, "text": "He destroyed their vines and fig trees, and broke the trees throughout their territory."}, {"pk": 2840380, "translation": "NET", "book": 19, "chapter": 105, "verse": 34, "text": "He ordered locusts to come, innumerable grasshoppers.", "comment": "tn Heb \u201che spoke and locusts came.\u201d"}, {"pk": 2840381, "translation": "NET", "book": 19, "chapter": 105, "verse": 35, "text": "They ate all the vegetation in their land, and devoured the crops of their fields.", "comment": "tn Heb \u201cthe fruit of their ground.\u201d"}, {"pk": 2840382, "translation": "NET", "book": 19, "chapter": 105, "verse": 36, "text": "He struck down all the firstborn in their land, the firstfruits of their reproductive power.", "comment": "tn Heb \u201cthe beginning of all their strength,\u201d that is, reproductive power (see Ps 78:51).sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32\u201333 (plague 7), vv. 34\u201335 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6."}, {"pk": 2840383, "translation": "NET", "book": 19, "chapter": 105, "verse": 37, "text": "He brought his people out enriched with silver and gold; none of his tribes stumbled.", "comment": "tn The word \u201cenriched\u201d is supplied in the translation for clarification and for stylistic reasons.
tn Heb \u201cthem\u201d; the referent (the Lord\u2019s people) has been supplied in the translation for clarity."}, {"pk": 2840384, "translation": "NET", "book": 19, "chapter": 105, "verse": 38, "text": "Egypt was happy when they left, for they were afraid of them.", "comment": "tn Heb \u201cfor fear of them had fallen upon them.\u201d"}, {"pk": 2840385, "translation": "NET", "book": 19, "chapter": 105, "verse": 39, "text": "He spread out a cloud for a cover, and provided a fire to light up the night.", "comment": "tn Or \u201ccurtain.\u201d"}, {"pk": 2840386, "translation": "NET", "book": 19, "chapter": 105, "verse": 40, "text": "They asked for food, and he sent quails; he satisfied them with food from the sky.", "comment": "tn Heb \u201che [i.e., his people] asked.\u201d The singular form should probably be emended to a plural \u05e9\u05c1\u05b8\u05d0\u05b2\u05dc\u05d5\u05bc (sha\u2019alu, \u201cthey asked\u201d), the vav (\u05d5) having fallen off by haplography (note the vav at the beginning of the following form).
tn Or \u201cbread of heaven.\u201d The reference is to manna (see Exod 16:4, 13\u201315)."}, {"pk": 2840387, "translation": "NET", "book": 19, "chapter": 105, "verse": 41, "text": "He opened up a rock and water flowed out; a river ran through dry regions."}, {"pk": 2840388, "translation": "NET", "book": 19, "chapter": 105, "verse": 42, "text": "Yes, he remembered the sacred promise he made to Abraham his servant.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201chis holy word.\u201d"}, {"pk": 2840389, "translation": "NET", "book": 19, "chapter": 105, "verse": 43, "text": "When he led his people out, they rejoiced; his chosen ones shouted with joy.", "comment": "tn Heb \u201cand he led his people out with joy, with a ringing cry, his chosen ones.\u201d"}, {"pk": 2840390, "translation": "NET", "book": 19, "chapter": 105, "verse": 44, "text": "He handed the territory of nations over to them, and they took possession of what other peoples had produced,", "comment": "tn Heb \u201cand the [product of the] work of peoples they possessed.\u201d"}, {"pk": 2840391, "translation": "NET", "book": 19, "chapter": 105, "verse": 45, "text": "so that they might keep his commands and obey his laws. Praise the LORD!", "comment": "tn Heb \u201cguard.\u201d"}, {"pk": 2840392, "translation": "NET", "book": 19, "chapter": 106, "verse": 1, "text": "Praise the LORD! Give thanks to the LORD, for he is good, and his loyal love endures!", "comment": "tn Heb \u201cfor forever [is] his loyal love.\u201d
sn Psalm 106. The psalmist recalls Israel\u2019s long history of rebellion against God, despite his mighty saving deeds on their behalf."}, {"pk": 2840393, "translation": "NET", "book": 19, "chapter": 106, "verse": 2, "text": "Who can adequately recount the LORD\u2019s mighty acts, or relate all his praiseworthy deeds?", "comment": "tn Heb \u201c[or] cause to be heard all his praise.\u201d"}, {"pk": 2840394, "translation": "NET", "book": 19, "chapter": 106, "verse": 3, "text": "How blessed are those who promote justice, and do what is right all the time!"}, {"pk": 2840395, "translation": "NET", "book": 19, "chapter": 106, "verse": 4, "text": "Remember me, O LORD, when you show favor to your people! Pay attention to me, when you deliver,"}, {"pk": 2840396, "translation": "NET", "book": 19, "chapter": 106, "verse": 5, "text": "so I may see the prosperity of your chosen ones, rejoice along with your nation, and boast along with the people who belong to you.", "comment": "tn Heb \u201cin order that [I may] rejoice with the rejoicing of your nation.\u201d
tn Heb \u201cgood.\u201d
tn Heb \u201cwith your inheritance.\u201d"}, {"pk": 2840397, "translation": "NET", "book": 19, "chapter": 106, "verse": 6, "text": "We have sinned like our ancestors; we have done wrong, we have done evil.", "comment": "tn Heb \u201cwith.\u201d
tn Heb \u201cfathers\u201d (also in v. 7)."}, {"pk": 2840398, "translation": "NET", "book": 19, "chapter": 106, "verse": 7, "text": "Our ancestors in Egypt failed to appreciate your miraculous deeds, they failed to remember your many acts of loyal love, and they rebelled at the sea, by the Red Sea.", "comment": "tn Heb \u201cReed Sea\u201d (also in vv. 9, 22). \u201cReed Sea\u201d (or \u201cSea of Reeds\u201d) is a more accurate rendering of the Hebrew expression \u05d9\u05b8\u05dd \u05e1\u05d5\u05bc\u05e3 (yam suf), traditionally translated \u201cRed Sea.\u201d See the note on the term \u201cRed Sea\u201d in Exod 13:18.sn They rebelled. The psalmist recalls the people\u2019s complaint recorded in Exod 14:12."}, {"pk": 2840399, "translation": "NET", "book": 19, "chapter": 106, "verse": 8, "text": "Yet he delivered them for the sake of his reputation, that he might reveal his power.", "comment": "tn Heb \u201chis name,\u201d which here stands metonymically for God\u2019s reputation."}, {"pk": 2840400, "translation": "NET", "book": 19, "chapter": 106, "verse": 9, "text": "He shouted at the Red Sea and it dried up; he led them through the deep water as if it were a desert.", "comment": "tn Or \u201crebuked.\u201d"}, {"pk": 2840401, "translation": "NET", "book": 19, "chapter": 106, "verse": 10, "text": "He delivered them from the power of the one who hated them, and rescued them from the power of the enemy.", "comment": "tn Heb \u201chand.\u201d
tn Heb \u201chand.\u201d
tn Or \u201credeemed.\u201d"}, {"pk": 2840402, "translation": "NET", "book": 19, "chapter": 106, "verse": 11, "text": "The water covered their enemies; not even one of them survived.", "comment": "tn Heb \u201cremained.\u201d"}, {"pk": 2840403, "translation": "NET", "book": 19, "chapter": 106, "verse": 12, "text": "They believed his promises; they sang praises to him.", "comment": "tn Heb \u201chis words.\u201d"}, {"pk": 2840404, "translation": "NET", "book": 19, "chapter": 106, "verse": 13, "text": "They quickly forgot what he had done; they did not wait for his instructions.", "comment": "tn Heb \u201chis works.\u201d
tn Heb \u201chis counsel.\u201d"}, {"pk": 2840405, "translation": "NET", "book": 19, "chapter": 106, "verse": 14, "text": "In the wilderness they had an insatiable craving for meat; they challenged God in the desert.", "comment": "sn They had an insatiable craving. This is described in Num 11:4\u201335.
tn Heb \u201cthey craved [with] a craving.\u201d
tn Heb \u201cthey tested God.\u201d"}, {"pk": 2840406, "translation": "NET", "book": 19, "chapter": 106, "verse": 15, "text": "He granted their request, then struck them with a disease.", "comment": "tn Heb \u201cand he sent leanness into their being.\u201dsn Disease. See Num 11:33\u201334, where this plague is described."}, {"pk": 2840407, "translation": "NET", "book": 19, "chapter": 106, "verse": 16, "text": "In the camp they resented Moses, and Aaron, the LORD\u2019s holy priest.", "comment": "tn Or \u201cenvied.\u201d
tn Heb \u201cthe holy one of the Lord.\u201d"}, {"pk": 2840408, "translation": "NET", "book": 19, "chapter": 106, "verse": 17, "text": "The earth opened up and swallowed Dathan; it engulfed the group led by Abiram.", "comment": "tn Or \u201cthe assembly of Abiram.\u201d
tn Or \u201ccovered.\u201d"}, {"pk": 2840409, "translation": "NET", "book": 19, "chapter": 106, "verse": 18, "text": "Fire burned their group; the flames scorched the wicked.", "comment": "sn Verses 16-18 describe the events of Num 16:1\u201340."}, {"pk": 2840410, "translation": "NET", "book": 19, "chapter": 106, "verse": 19, "text": "They made an image of a calf at Horeb, and worshiped a metal idol."}, {"pk": 2840411, "translation": "NET", "book": 19, "chapter": 106, "verse": 20, "text": "They traded their majestic God for the image of an ox that eats grass.", "comment": "tn Heb \u201ctheir glory.\u201d According to an ancient Hebrew scribal tradition, the text originally read \u201chis glory\u201d or \u201cmy glory.\u201d In Jer 2:11 the Lord states that his people (Israel) exchanged \u201ctheir glory\u201d (a reference to the Lord) for worthless idols."}, {"pk": 2840412, "translation": "NET", "book": 19, "chapter": 106, "verse": 21, "text": "They rejected the God who delivered them, the one who performed great deeds in Egypt,", "comment": "tn Heb \u201cforgot.\u201d"}, {"pk": 2840413, "translation": "NET", "book": 19, "chapter": 106, "verse": 22, "text": "amazing feats in the land of Ham, mighty acts by the Red Sea.", "comment": "tn Or \u201cawe-inspiring.\u201d"}, {"pk": 2840414, "translation": "NET", "book": 19, "chapter": 106, "verse": 23, "text": "He threatened to destroy them, but Moses, his chosen one, interceded with him and turned back his destructive anger.", "comment": "tn Heb \u201cto turn back his anger from destroying.\u201dsn Verses 19-23 describe the events of Exod 32:1\u201335.
tn Heb \u201cstood in the gap before him.\u201d
tn Heb \u201cif not,\u201d that is, \u201c[and would have] if [Moses] had not.\u201d
tn Heb \u201cand he said.\u201d"}, {"pk": 2840415, "translation": "NET", "book": 19, "chapter": 106, "verse": 24, "text": "They rejected the fruitful land; they did not believe his promise.", "comment": "tn Heb \u201chis word.\u201d
tn Heb \u201ca land of delight\u201d (see also Jer 3:19; Zech 7:14)."}, {"pk": 2840416, "translation": "NET", "book": 19, "chapter": 106, "verse": 25, "text": "They grumbled in their tents; they did not obey the LORD.", "comment": "tn Heb \u201cdid not listen to the voice of.\u201d
sn They grumbled in their tents. See Deut 1:27."}, {"pk": 2840417, "translation": "NET", "book": 19, "chapter": 106, "verse": 26, "text": "So he made a solemn vow that he would make them die in the desert,", "comment": "tn Heb \u201cto cause them to fall.\u201d
tn Heb \u201cand he lifted his hand to [or \u201cconcerning\u201d] them.\u201d The idiom \u201cto lift a hand\u201d here refers to swearing an oath. One would sometimes solemnly lift one\u2019s hand when making such a vow (see Ezek 20:5\u20136, 15)."}, {"pk": 2840418, "translation": "NET", "book": 19, "chapter": 106, "verse": 27, "text": "make their descendants die among the nations, and scatter them among foreign lands.", "comment": "tn Heb \u201camong the lands.\u201d The word \u201cforeign\u201d is supplied in the translation for clarification.
tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d
tn Heb \u201cand to cause their offspring to fall.\u201d Some emend the verb to \u201cscatter\u201d to form tighter parallelism with the following line (cf. NRSV \u201cdisperse\u201d)."}, {"pk": 2840419, "translation": "NET", "book": 19, "chapter": 106, "verse": 28, "text": "They worshiped Baal of Peor, and ate sacrifices offered to the dead.", "comment": "tn Heb \u201cjoined themselves to.\u201dsn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.
tn Here \u201cthe dead\u201d may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101\u2013150 [WBC], 49)."}, {"pk": 2840420, "translation": "NET", "book": 19, "chapter": 106, "verse": 29, "text": "They made the LORD angry by their actions, and a plague broke out among them.", "comment": "tn Heb \u201cThey made angry [him].\u201d The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original \u05d5\u05b7\u05d9\u05bc\u05b7\u05db\u05b0\u05e2\u05b4\u05d9\u05e1\u05d5\u05bc\u05d4\u05d5\u05bc (vayyakh\u2019isuhu) being misread as \u05d5\u05b7\u05d9\u05bc\u05b7\u05db\u05b0\u05e2\u05b4\u05d9\u05e1\u05d5\u05bc (vayyakh\u2019isu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse)."}, {"pk": 2840421, "translation": "NET", "book": 19, "chapter": 106, "verse": 30, "text": "Phinehas took a stand and intervened, and the plague subsided.", "comment": "sn The intervention of Phinehas is recounted in Num 25:7\u20138."}, {"pk": 2840422, "translation": "NET", "book": 19, "chapter": 106, "verse": 31, "text": "This brought him a reward, an eternal gift.", "comment": "tn Heb \u201cand it was reckoned to him for righteousness, to a generation and a generation forever.\u201d The verb \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1 (khashav, \u201cto reckon\u201d) is collocated with \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah, \u201crighteousness\u201d) only in Ps 106:31 and Gen 15:6, where God rewards Abram\u2019s faith with a land grant.sn Brought him a reward. See Num 25:12\u201313."}, {"pk": 2840423, "translation": "NET", "book": 19, "chapter": 106, "verse": 32, "text": "They made him angry by the waters of Meribah, and Moses suffered because of them,", "comment": "tn Heb \u201cthere was harm to Moses.\u201d"}, {"pk": 2840424, "translation": "NET", "book": 19, "chapter": 106, "verse": 33, "text": "for they aroused his temper, and he spoke rashly.", "comment": "tn Heb \u201chis spirit.\u201d
tn The Hebrew text vocalizes the form as \u05d4\u05b4\u05de\u05b0\u05e8\u05d5\u05bc (himru), a Hiphil from \u05de\u05b8\u05e8\u05b8\u05d4 (marah, \u201cto behave rebelliously\u201d), but the verb fits better with the object (\u201chis spirit\u201d) if it is revocalized as \u05d4\u05b5\u05de\u05b5\u05e8\u05d5\u05bc (hemeru), a Hiphil from \u05de\u05b8\u05e8\u05b7\u05e8 (marar, \u201cto be bitter\u201d). The Israelites \u201cembittered\u201d Moses\u2019 \u201cspirit\u201d in the sense that they aroused his temper with their complaints.
tn The Hebrew text adds \u201cwith his lips,\u201d but this has not been included in the translation for stylistic reasons.sn Verses 32-33 allude to the events of Num 20:1\u201313."}, {"pk": 2840425, "translation": "NET", "book": 19, "chapter": 106, "verse": 34, "text": "They did not destroy the nations, as the LORD had commanded them to do.", "comment": "tn That is, the nations of Canaan."}, {"pk": 2840426, "translation": "NET", "book": 19, "chapter": 106, "verse": 35, "text": "They mixed in with the nations and learned their ways.", "comment": "tn Heb \u201ctheir deeds.\u201d"}, {"pk": 2840427, "translation": "NET", "book": 19, "chapter": 106, "verse": 36, "text": "They worshiped their idols, which became a snare to them.", "comment": "sn Became a snare. See Exod 23:33; Judg 2:3.
tn Or \u201cserved.\u201d"}, {"pk": 2840428, "translation": "NET", "book": 19, "chapter": 106, "verse": 37, "text": "They sacrificed their sons and daughters to demons.", "comment": "tn The Hebrew term \u05e9\u05c1\u05b5\u05d3\u05b4\u05d9\u05dd (shedim, \u201cdemons\u201d) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view."}, {"pk": 2840429, "translation": "NET", "book": 19, "chapter": 106, "verse": 38, "text": "They shed innocent blood \u2014 the blood of their sons and daughters, whom they sacrificed to the idols of Canaan. The land was polluted by bloodshed.", "comment": "sn Num 35:33\u201334 explains that bloodshed defiles a land."}, {"pk": 2840430, "translation": "NET", "book": 19, "chapter": 106, "verse": 39, "text": "They were defiled by their deeds, and unfaithful in their actions.", "comment": "tn Heb \u201cand they committed adultery in their actions.\u201d This means that they were unfaithful to the Lord (see Ps 73:27)."}, {"pk": 2840431, "translation": "NET", "book": 19, "chapter": 106, "verse": 40, "text": "So the LORD was angry with his people and despised the people who belong to him.", "comment": "tn Heb \u201chis inheritance.\u201d
tn Heb \u201cthe anger of the Lord burned against his people.\u201d"}, {"pk": 2840432, "translation": "NET", "book": 19, "chapter": 106, "verse": 41, "text": "He handed them over to the nations, and those who hated them ruled over them.", "comment": "tn Heb \u201cgave them into the hand of.\u201d"}, {"pk": 2840433, "translation": "NET", "book": 19, "chapter": 106, "verse": 42, "text": "Their enemies oppressed them; they were subject to their authority.", "comment": "tn Heb \u201cthey were subdued under their hand.\u201d"}, {"pk": 2840434, "translation": "NET", "book": 19, "chapter": 106, "verse": 43, "text": "Many times he delivered them, but they had a rebellious attitude, and degraded themselves by their sin.", "comment": "tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (\u201che would deliver\u201d).
tn Heb \u201cthey sank down.\u201d The Hebrew verb \u05de\u05b8\u05db\u05b7\u05da\u05b0 (makhakh, \u201cto lower; to sink\u201d) occurs only here in the Qal.
tn Heb \u201cbut they rebelled in their counsel.\u201d The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (\u201cthey would have a rebellious attitude\u201d)."}, {"pk": 2840435, "translation": "NET", "book": 19, "chapter": 106, "verse": 44, "text": "Yet he took notice of their distress, when he heard their cry for help."}, {"pk": 2840436, "translation": "NET", "book": 19, "chapter": 106, "verse": 45, "text": "He remembered his covenant with them, and relented because of his great loyal love.", "comment": "tn The Niphal of \u05e0\u05b8\u05d7\u05b7\u05dd (nakham) refers here to God relenting from a punishment already underway."}, {"pk": 2840437, "translation": "NET", "book": 19, "chapter": 106, "verse": 46, "text": "He caused all their conquerors to have pity on them.", "comment": "tn Or \u201ccaptors.\u201d"}, {"pk": 2840438, "translation": "NET", "book": 19, "chapter": 106, "verse": 47, "text": "Deliver us, O LORD, our God! Gather us from among the nations! Then we will give thanks to your holy name, and boast about your praiseworthy deeds.", "comment": "tn Heb \u201cto boast in your praise.\u201d
tn Heb \u201cto give thanks.\u201d The infinitive construct indicates result after the imperative."}, {"pk": 2840439, "translation": "NET", "book": 19, "chapter": 106, "verse": 48, "text": "The LORD God of Israel deserves praise, in the future and forevermore. Let all the people say, \u201cWe agree! Praise the LORD!\u201d", "comment": "sn The final verse (v. 48) is a conclusion to this fourth \u201cbook\u201d (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third \u201cbooks\u201d of the Psalter (see Pss 41:13; 72:18\u201319; 89:52, respectively).
tn Heb \u201c[be] blessed.\u201d See Pss 18:46; 28:6; 31:21.
tn Heb \u201cfrom everlasting to everlasting.\u201d
tn Heb \u201csurely\u201d (\u05d0\u05b8\u05de\u05b5\u05df, \u2019amen), traditionally transliterated \u201camen.\u201d"}, {"pk": 2840440, "translation": "NET", "book": 19, "chapter": 107, "verse": 1, "text": "Give thanks to the LORD, for he is good, and his loyal love endures!", "comment": "sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
tn Heb \u201cfor forever [is] his loyal love.\u201d"}, {"pk": 2840441, "translation": "NET", "book": 19, "chapter": 107, "verse": 2, "text": "Let those delivered by the LORD speak out, those whom he delivered from the power of the enemy,", "comment": "tn Heb \u201chand.\u201d
tn Or \u201credeemed.\u201d
tn Or \u201clet the redeemed of the Lord say [so].\u201d"}, {"pk": 2840442, "translation": "NET", "book": 19, "chapter": 107, "verse": 3, "text": "and gathered from foreign lands, from east and west, from north and south.", "comment": "tn Heb \u201cfrom lands.\u201d The word \u201cforeign\u201d is supplied in the translation for clarification."}, {"pk": 2840443, "translation": "NET", "book": 19, "chapter": 107, "verse": 4, "text": "They wandered through the wilderness on a desert road; they found no city in which to live."}, {"pk": 2840444, "translation": "NET", "book": 19, "chapter": 107, "verse": 5, "text": "They were hungry and thirsty; they fainted from exhaustion.", "comment": "tn Heb \u201cand their soul in them fainted.\u201d"}, {"pk": 2840445, "translation": "NET", "book": 19, "chapter": 107, "verse": 6, "text": "They cried out to the LORD in their distress; he delivered them from their troubles."}, {"pk": 2840446, "translation": "NET", "book": 19, "chapter": 107, "verse": 7, "text": "He led them on a level road, that they might find a city in which to live.", "comment": "sn A level road. See Jer 31:9."}, {"pk": 2840447, "translation": "NET", "book": 19, "chapter": 107, "verse": 8, "text": "Let them give thanks to the LORD for his loyal love, and for the amazing things he has done for people!", "comment": "tn Heb \u201cand [for] his amazing deeds for the sons of man.\u201d"}, {"pk": 2840448, "translation": "NET", "book": 19, "chapter": 107, "verse": 9, "text": "For he has satisfied those who thirst, and those who hunger he has filled with food.", "comment": "tn Heb \u201cand [the] hungry throat he has filled [with] good.\u201d
tn Heb \u201c[the] longing throat.\u201d The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh), which frequently refers to one\u2019s very being or soul, here probably refers to one\u2019s parched \u201cthroat\u201d (note the parallelism with \u05e0\u05b6\u05e4\u05b1\u05e9\u05c1 \u05e8\u05b0\u05e2\u05b5\u05d1\u05b8\u05d4, nefesh r\u00ff\u2019evah, \u201chungry throat\u201d)."}, {"pk": 2840449, "translation": "NET", "book": 19, "chapter": 107, "verse": 10, "text": "They sat in utter darkness, bound in painful iron chains,", "comment": "tn Heb \u201cthose who sat in darkness and deep darkness.\u201d Synonyms are joined here to emphasize the degree of \u201cdarkness\u201d experienced by the exiles. The Hebrew term \u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea (tsalmavet, \u201cdeep darkness\u201d) has traditionally been understood as a compound noun, meaning \u201cshadow of death\u201d (\u05e6\u05b5\u05dc + \u05de\u05b8\u05d5\u05b6\u05ea [tsel + mavet]; see BDB 853 s.v. \u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea; cf. NASB). Other authorities prefer to vocalize the form \u05e6\u05b7\u05dc\u05b0\u05de\u05d5\u05bc\u05ea (tsalmut) and understand it as an abstract noun (from the root \u05e6\u05dc\u05dd) meaning \u201cdarkness.\u201d An examination of the word\u2019s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21\u201322; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21\u201322; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel\u2019s exile (see vv. 2\u20133).
tn Heb \u201cthose bound in suffering and iron.\u201d \u201cSuffering and iron\u201d is a hendiadys (like English \u201cgood and angry\u201d), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners\u2019 pain and suffering."}, {"pk": 2840450, "translation": "NET", "book": 19, "chapter": 107, "verse": 11, "text": "because they had rebelled against God\u2019s commands, and rejected the instructions of the sovereign king.", "comment": "tn Heb \u201cthe words of God.\u201d
tn Heb \u201cthe counsel of the Most High.\u201d"}, {"pk": 2840451, "translation": "NET", "book": 19, "chapter": 107, "verse": 12, "text": "So he used suffering to humble them; they stumbled and no one helped them up.", "comment": "tn Heb \u201cand he subdued with suffering their heart.\u201d"}, {"pk": 2840452, "translation": "NET", "book": 19, "chapter": 107, "verse": 13, "text": "They cried out to the LORD in their distress; he delivered them from their troubles."}, {"pk": 2840453, "translation": "NET", "book": 19, "chapter": 107, "verse": 14, "text": "He brought them out of the utter darkness, and tore off their shackles.", "comment": "tn Heb \u201cdarkness and deep darkness.\u201d See the note on the word \u201cdarkness\u201d in v. 10."}, {"pk": 2840454, "translation": "NET", "book": 19, "chapter": 107, "verse": 15, "text": "Let them give thanks to the LORD for his loyal love, and for the amazing things he has done for people!", "comment": "tn Heb \u201cand [for] his amazing deeds for the sons of man.\u201d See v. 8."}, {"pk": 2840455, "translation": "NET", "book": 19, "chapter": 107, "verse": 16, "text": "For he shattered the bronze gates, and hacked through the iron bars.", "comment": "sn The language of v. 16 recalls Isa 45:2."}, {"pk": 2840456, "translation": "NET", "book": 19, "chapter": 107, "verse": 17, "text": "They acted like fools in their rebellious ways, and suffered because of their sins.", "comment": "tn Heb \u201cfools [they were] because of the way of their rebellion.\u201d"}, {"pk": 2840457, "translation": "NET", "book": 19, "chapter": 107, "verse": 18, "text": "They lost their appetite for all food, and they drew near the gates of death.", "comment": "tn Heb \u201call food their appetite loathed.\u201d"}, {"pk": 2840458, "translation": "NET", "book": 19, "chapter": 107, "verse": 19, "text": "They cried out to the LORD in their distress; he delivered them from their troubles."}, {"pk": 2840459, "translation": "NET", "book": 19, "chapter": 107, "verse": 20, "text": "He sent them an assuring word and healed them; he rescued them from the pits where they were trapped.", "comment": "tn Heb \u201che rescued from their traps.\u201d The Hebrew word \u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05ea (shekhit, \u201ctrap\u201d) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb \u201crescued,\u201d some prefer to emend the text of Ps 107:20, reading \u05de\u05b4\u05e9\u05c1\u05b7\u05d7\u05b7\u05ea \u05d7\u05b7\u05d9\u05bc\u05b8\u05ea\u05b8\u05dd (mishakhat khayyatam, \u201c[he rescued] their lives from the pit\u201d). Note also NIV \u201cfrom the grave,\u201d which interprets the \u201cpit\u201d as Sheol or the grave.
tn Heb \u201che sent his word.\u201d This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101\u2013150 [WBC], 59)."}, {"pk": 2840460, "translation": "NET", "book": 19, "chapter": 107, "verse": 21, "text": "Let them give thanks to the LORD for his loyal love, and for the amazing things he has done for people!", "comment": "tn Heb \u201cand [for] his amazing deeds for the sons of man.\u201d See v. 8."}, {"pk": 2840461, "translation": "NET", "book": 19, "chapter": 107, "verse": 22, "text": "Let them present thank offerings, and loudly proclaim what he has done!", "comment": "tn Heb \u201cand let them proclaim his works with a ringing cry.\u201d"}, {"pk": 2840462, "translation": "NET", "book": 19, "chapter": 107, "verse": 23, "text": "Some traveled on the sea in ships, and carried cargo over the vast waters.", "comment": "tn Heb \u201cthose going down [into].\u201d
sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles\u2019 situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God\u2019s kindness to the needy beyond the covenant community.
tn Heb \u201cdoers of work on the mighty waters.\u201d"}, {"pk": 2840463, "translation": "NET", "book": 19, "chapter": 107, "verse": 24, "text": "They witnessed the acts of the LORD, his amazing feats on the deep water."}, {"pk": 2840464, "translation": "NET", "book": 19, "chapter": 107, "verse": 25, "text": "He gave the order for a windstorm, and it stirred up the waves of the sea.", "comment": "tn Heb \u201che spoke and caused to stand a stormy wind.\u201d
tn Heb \u201cand it stirred up its [i.e., the sea\u2019s, see v. 23] waves.\u201d"}, {"pk": 2840465, "translation": "NET", "book": 19, "chapter": 107, "verse": 26, "text": "They reached up to the sky, then dropped into the depths. The sailors\u2019 strength left them because the danger was so great.", "comment": "tn That is, the waves (see v. 25).
tn Heb \u201ctheir being\u201d; traditionally \u201ctheir soul\u201d (referring to that of the sailors). This is sometimes translated \u201ccourage\u201d (cf. NIV, NRSV).
tn Or \u201cmelted.\u201d
tn Heb \u201cfrom danger.\u201d"}, {"pk": 2840466, "translation": "NET", "book": 19, "chapter": 107, "verse": 27, "text": "They swayed and staggered like a drunk, and all their skill proved ineffective.", "comment": "tn Only here does the Hebrew verb \u05d7\u05b8\u05d2\u05b7\u05d2 (khagag; normally meaning \u201cto celebrate\u201d) carry the nuance \u201cto sway.\u201d
tn The Hitpael of \u05d1\u05b8\u05dc\u05b7\u05e2 (vala\u2019) occurs only here in the OT. Traditionally the form is derived from the verbal root \u05d1\u05dc\u05e2 (\u201cto swallow\u201d), but HALOT 135 s.v. III \u05d1\u05dc\u05e2 understands a homonym here with the meaning \u201cto be confused.\u201d"}, {"pk": 2840467, "translation": "NET", "book": 19, "chapter": 107, "verse": 28, "text": "They cried out to the LORD in their distress; he delivered them from their troubles."}, {"pk": 2840468, "translation": "NET", "book": 19, "chapter": 107, "verse": 29, "text": "He calmed the storm, and the waves grew silent.", "comment": "tn Heb \u201ctheir waves.\u201d The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to \u201cwaters\u201d in v. 23.
tn Heb \u201che raised [the] storm to calm.\u201d"}, {"pk": 2840469, "translation": "NET", "book": 19, "chapter": 107, "verse": 30, "text": "The sailors rejoiced because the waves grew quiet, and he led them to the harbor they desired.", "comment": "tn Heb \u201cthey\u201d; the referent (the sailors) has been specified in the translation for clarity.
tn Heb \u201cthey\u201d; the referent (the waves) has been specified in the translation for clarity.
tn The Hebrew noun occurs only here in the OT."}, {"pk": 2840470, "translation": "NET", "book": 19, "chapter": 107, "verse": 31, "text": "Let them give thanks to the LORD for his loyal love, and for the amazing things he has done for people!", "comment": "tn Heb \u201cand [for] his amazing deeds for the sons of man.\u201d See v. 8."}, {"pk": 2840471, "translation": "NET", "book": 19, "chapter": 107, "verse": 32, "text": "Let them exalt him in the assembly of the people! Let them praise him in the place where the leaders preside!", "comment": "tn Heb \u201cin the seat of the elders.\u201d"}, {"pk": 2840472, "translation": "NET", "book": 19, "chapter": 107, "verse": 33, "text": "He turned streams into a desert, springs of water into arid land,", "comment": "tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [\u05d5] consecutive in vv. 36\u201337 favor this.) The psalmist may return to the theme of God\u2019s intervention for the exiles (see vv. 4\u201322, especially vv. 4\u20139). However, many regard vv. 33\u201341 as a hymnic description which generalizes about God\u2019s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV)."}, {"pk": 2840473, "translation": "NET", "book": 19, "chapter": 107, "verse": 34, "text": "and a fruitful land into a barren place, because of the sin of its inhabitants.", "comment": "tn Heb \u201ca salty land.\u201d"}, {"pk": 2840474, "translation": "NET", "book": 19, "chapter": 107, "verse": 35, "text": "As for his people, he turned a desert into a pool of water, and a dry land into springs of water.", "comment": "tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word \u201cturned\u201d in v. 33.
tn The words \u201cAs for his people\u201d are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God\u2019s judgment on his enemies with his blessing of his people. See the note on the word \u201cenemies\u201d in v. 39 for further discussion."}, {"pk": 2840475, "translation": "NET", "book": 19, "chapter": 107, "verse": 36, "text": "He allowed the hungry to settle there, and they established a city in which to live."}, {"pk": 2840476, "translation": "NET", "book": 19, "chapter": 107, "verse": 37, "text": "They cultivated fields, and planted vineyards, which yielded a harvest of fruit.", "comment": "tn Heb \u201cfruit [as] produce.\u201d
tn Heb \u201csowed seed in.\u201d"}, {"pk": 2840477, "translation": "NET", "book": 19, "chapter": 107, "verse": 38, "text": "He blessed them so that they became very numerous. He would not allow their cattle to decrease in number.", "comment": "tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).
tn \u201cBless\u201d here carries the nuance \u201cendue with sexual potency, make fertile.\u201d See Gen 1:28, where the statement \u201che blessed them\u201d directly precedes the command \u201cbe fruitful and populate the earth\u201d (see also 1:22). The verb \u201cbless\u201d carries this same nuance in Gen 17:16 (where God\u2019s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God\u2019s blessing of Joseph\u2019s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God\u2019s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to \u201cblessings of the breast and womb,\u201d an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation)."}, {"pk": 2840478, "translation": "NET", "book": 19, "chapter": 107, "verse": 39, "text": "As for their enemies, they decreased in number and were beaten down, because of painful distress and suffering.", "comment": "tn The words \u201cAs for their enemies\u201d are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33\u201342 is paneled (A-B-A-B). In vv. 33\u201334 the psalmist describes God\u2019s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35\u201338 he contrasts this judgment with the divine blessing poured out on God\u2019s people. (See the note on the word \u201cpeople\u201d in v. 35.) In vv. 39\u201340 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41\u201342 to the blessing experienced by God\u2019s people.
tn Heb \u201cfrom the oppression of calamity.\u201d"}, {"pk": 2840479, "translation": "NET", "book": 19, "chapter": 107, "verse": 40, "text": "He would pour contempt upon princes, and he made them wander in a wasteland with no road.", "comment": "tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21."}, {"pk": 2840480, "translation": "NET", "book": 19, "chapter": 107, "verse": 41, "text": "Yet he protected the needy from oppression, and cared for his families like a flock of sheep.", "comment": "tn Heb \u201cset on high.\u201d"}, {"pk": 2840481, "translation": "NET", "book": 19, "chapter": 107, "verse": 42, "text": "When the godly see this, they rejoice, and every sinner shuts his mouth.", "comment": "tn Heb \u201call evil,\u201d which stands metonymically for those who do evil."}, {"pk": 2840482, "translation": "NET", "book": 19, "chapter": 107, "verse": 43, "text": "Whoever is wise, let him take note of these things! Let them consider the LORD\u2019s acts of loyal love!"}, {"pk": 2840483, "translation": "NET", "book": 19, "chapter": 108, "verse": 1, "text": "I am determined, O God! I will sing and praise you with my whole heart.", "comment": "tn Or perhaps \u201cconfident\u201d; Heb \u201cmy heart is steadfast.\u201d The \u201cheart\u201d is viewed here as the seat of the psalmist\u2019s volition and/or emotions.
sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7\u201311 (see vv. 1\u20135) and Ps 60:5\u201312 (see vv. 6\u201313).
tn Heb \u201calso my glory,\u201d but this makes little sense in the context. Some view the term \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 (\u201cglory\u201d) here as a metonymy for man\u2019s inner being (see BDB 459 s.v. II \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 5), but it is preferable to emend the form to \u05db\u05bc\u05b0\u05d1\u05b5\u05d3\u05b4\u05d9 (k\u00ffvodiy, \u201cmy liver\u201d). Like the heart, the liver is viewed as the seat of one\u2019s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: \u201cher [Anat\u2019s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.\u201d"}, {"pk": 2840484, "translation": "NET", "book": 19, "chapter": 108, "verse": 2, "text": "Awake, O stringed instrument and harp! I will wake up at dawn!", "comment": "tn BDB 1007 s.v. \u05e9\u05c1\u05b7\u05d7\u05b7\u05e8 takes \u201cdawn\u201d as an adverbial accusative, though others understand it as a personified direct object. \u201cDawn\u201d is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation \u201cdawns,\u201d the psalmist will \u201cwake up\u201d in praise."}, {"pk": 2840485, "translation": "NET", "book": 19, "chapter": 108, "verse": 3, "text": "I will give you thanks before the nations, O LORD! I will sing praises to you before foreigners!", "comment": "tn Or \u201cthe peoples.\u201d"}, {"pk": 2840486, "translation": "NET", "book": 19, "chapter": 108, "verse": 4, "text": "For your loyal love extends beyond the sky, and your faithfulness reaches the clouds.", "comment": "tn Heb \u201cfor great upon the sky [or \u201cheavens\u201d] [is] your loyal love.\u201d"}, {"pk": 2840487, "translation": "NET", "book": 19, "chapter": 108, "verse": 5, "text": "Rise up above the sky, O God! May your splendor cover the whole earth!", "comment": "tn Or \u201cbe exalted.\u201d
tn Heb \u201cover all the earth [be] your splendor.\u201d Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)"}, {"pk": 2840488, "translation": "NET", "book": 19, "chapter": 108, "verse": 6, "text": "Deliver by your power and answer me, so that the ones you love may be safe.", "comment": "tn Heb \u201cright hand.\u201d
tn Or \u201cmay be rescued.\u201d The lines are actually reversed in the Hebrew text: \u201cSo that the ones you love may be rescued, deliver by your power and answer me.\u201d"}, {"pk": 2840489, "translation": "NET", "book": 19, "chapter": 108, "verse": 7, "text": "God has spoken in his sanctuary: \u201cI will triumph! I will parcel out Shechem, the valley of Succoth I will measure off.", "comment": "tn Heb \u201cin his holy place.\u201d
sn Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan."}, {"pk": 2840490, "translation": "NET", "book": 19, "chapter": 108, "verse": 8, "text": "Gilead belongs to me, as does Manasseh! Ephraim is my helmet, Judah my royal scepter.", "comment": "tn Heb \u201cthe protection of my head.\u201dsn Ephraim, one of Joseph\u2019s sons, was one of two major tribes located west of the Jordan River. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
tn Gilead was located east of the Jordan River. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
sn Judah, like Ephraim, was the other major tribe west of the Jordan River. The Davidic king, symbolized here by the royal scepter, came from this tribe."}, {"pk": 2840491, "translation": "NET", "book": 19, "chapter": 108, "verse": 9, "text": "Moab is my wash basin. I will make Edom serve me. I will shout in triumph over Philistia.\u201d", "comment": "sn The metaphor of the wash basin, used to rinse one\u2019s hands and feet, suggests that Moab, in contrast to Israel\u2019s elevated position (vv. 7\u20138), would be reduced to the status of a servant.
tn Heb \u201cover Edom I will throw my sandal.\u201d The point of the metaphor is not entirely clear. Some interpret this as idiomatic for \u201ctaking possession of.\u201d Others translate \u05e2\u05b7\u05dc (\u2019al) as \u201cto\u201d and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off."}, {"pk": 2840492, "translation": "NET", "book": 19, "chapter": 108, "verse": 10, "text": "Who will lead me into the fortified city? Who will bring me to Edom?", "comment": "sn The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 9, but he is also aware that God has seemingly rejected the nation of Israel (v. 11)."}, {"pk": 2840493, "translation": "NET", "book": 19, "chapter": 108, "verse": 11, "text": "Have you not rejected us, O God? O God, you do not go into battle with our armies."}, {"pk": 2840494, "translation": "NET", "book": 19, "chapter": 108, "verse": 12, "text": "Give us help against the enemy, for any help men might offer is futile.", "comment": "tn Heb \u201cand futile [is] the deliverance of man.\u201d"}, {"pk": 2840495, "translation": "NET", "book": 19, "chapter": 108, "verse": 13, "text": "By God\u2019s power we will conquer; he will trample down our enemies.", "comment": "sn On the expression trample down our enemies see Ps 44:5.
tn Heb \u201cin God we will accomplish strength.\u201d The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 118:16-16)."}, {"pk": 2840496, "translation": "NET", "book": 19, "chapter": 109, "verse": 1, "text": "O God whom I praise, do not ignore me!", "comment": "tn Heb \u201cdo not be deaf.\u201d
sn Psalm 109. Appealing to God\u2019s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies."}, {"pk": 2840497, "translation": "NET", "book": 19, "chapter": 109, "verse": 2, "text": "For they say cruel and deceptive things to me; they lie to me.", "comment": "tn Heb \u201cfor a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.\u201d"}, {"pk": 2840498, "translation": "NET", "book": 19, "chapter": 109, "verse": 3, "text": "They surround me and say hateful things; they attack me for no reason.", "comment": "tn Heb \u201cand [with] words of hatred they surround me.\u201d"}, {"pk": 2840499, "translation": "NET", "book": 19, "chapter": 109, "verse": 4, "text": "They repay my love with accusations, but I continue to pray.", "comment": "tn Heb \u201cin place of my love they oppose me.\u201d
tn Heb \u201cand I, prayer.\u201d"}, {"pk": 2840500, "translation": "NET", "book": 19, "chapter": 109, "verse": 5, "text": "They repay me evil for good, and hate for love.", "comment": "tn Heb \u201cand they set upon me evil in place of good.\u201d"}, {"pk": 2840501, "translation": "NET", "book": 19, "chapter": 109, "verse": 6, "text": "Appoint an evil man to testify against him! May an accuser stand at his right side!", "comment": "sn In vv. 6\u201319 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist\u2019s enemies rather than the psalmist. In this case one should paraphrase v. 6: \u201cThey say about me, \u2018Appoint an evil man, etc.\u2019\u201d Those supporting this line of interpretation point out that vv. 2\u20135 and 20 refer to the enemies\u2019 attack on the psalmist being a verbal one. Furthermore in vv. 1\u20135, 20 the psalmist speaks of his enemies in the plural, while vv. 6\u201319 refer to an individual. This use of the singular in vv. 6\u201319 could be readily explained if this is the psalmist\u2019s enemies\u2019 curse on him. However, it is much more natural to understand vv. 6\u201319 as the psalmist\u2019s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement \u201cmay the Lord repay my accusers in this way\u201d in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6\u201319. But what about the use of the singular in vv. 6\u201319? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, Ps 7, where the psalmist uses both the plural (vv. 1, 6) and the singular (vv. 2, 4\u20135) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in Ps 109. Perhaps we should understand the singular throughout vv. 6\u201319 in the sense of \u201ceach and every one.\u201d For a lengthy and well-reasoned defense of the opposite view \u2013 that vv. 6\u201319 are a quotation of what the enemies said about the psalmist \u2013 see L. C. Allen, Psalms 101\u2013150 (WBC), 72-73.
tn Heb \u201cappoint against him an evil [man].\u201d
tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line)."}, {"pk": 2840502, "translation": "NET", "book": 19, "chapter": 109, "verse": 7, "text": "When he is judged, he will be found guilty! Then his prayer will be regarded as sinful.", "comment": "tn Heb \u201che will go out [as] a criminal\u201d (that is, guilty).
tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6."}, {"pk": 2840503, "translation": "NET", "book": 19, "chapter": 109, "verse": 8, "text": "May his days be few! May another take his job!", "comment": "tn The Hebrew noun \u05e4\u05bc\u05b0\u05e7\u05bb\u05d3\u05bc\u05b8\u05d4 (p\u00ffquddah) can mean \u201ccharge\u201d or \u201coffice,\u201d though BDB 824 s.v. suggests that here it refers to his possessions.
tn The prefixed verbal forms (except those with vav [\u05d5] consecutive) in vv. 8\u201320 are taken as jussives of prayer. Note the distinct jussive forms used in vv. 12\u201313, 15, 19."}, {"pk": 2840504, "translation": "NET", "book": 19, "chapter": 109, "verse": 9, "text": "May his children be fatherless, and his wife a widow!", "comment": "tn Or \u201csons.\u201d"}, {"pk": 2840505, "translation": "NET", "book": 19, "chapter": 109, "verse": 10, "text": "May his children roam around begging, asking for handouts as they leave their ruined home!", "comment": "tn Or \u201csons.\u201d
tn Heb \u201cand roaming, may his children roam and beg, and seek from their ruins.\u201d Some, following the LXX, emend the term \u05d5\u05b0\u05d3\u05b8\u05e8\u05b0\u05e9\u05c1\u05d5\u05bc (v\u00ffdoreshu, \u201cand seek\u201d) to \u05d9\u05b0\u05d2\u05b9\u05e8\u05b0\u05e9\u05c1\u05d5\u05bc (y\u00ffgoreshu; a Pual jussive, \u201cmay they be driven away\u201d [see Job 30:5; cf. NIV, NRSV]), but \u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (darash) nicely parallels \u05e9\u05c1\u05b4\u05d0\u05b5\u05dc\u05d5\u05bc (shi\u2019elu, \u201cand beg\u201d) in the preceding line."}, {"pk": 2840506, "translation": "NET", "book": 19, "chapter": 109, "verse": 11, "text": "May the creditor seize all he owns! May strangers loot his property!", "comment": "tn Heb \u201clay snares for\u201d (see Ps 38:12).
tn Heb \u201cthe product of his labor.\u201d"}, {"pk": 2840507, "translation": "NET", "book": 19, "chapter": 109, "verse": 12, "text": "May no one show him kindness! May no one have compassion on his fatherless children!", "comment": "tn Heb \u201cmay there not be for him one who extends loyal love.\u201d
tn Perhaps this refers to being generous (see Ps 37:21)."}, {"pk": 2840508, "translation": "NET", "book": 19, "chapter": 109, "verse": 13, "text": "May his descendants be cut off! May the memory of them be wiped out by the time the next generation arrives!", "comment": "tn Or \u201coffspring.\u201d
sn On the expression cut off see Ps 37:28.
tn Heb \u201cin another generation may their name be wiped out.\u201d"}, {"pk": 2840509, "translation": "NET", "book": 19, "chapter": 109, "verse": 14, "text": "May his ancestors\u2019 sins be remembered by the LORD! May his mother\u2019s sin not be forgotten!", "comment": "tn Heb \u201cnot be wiped out.\u201dsn According to ancient Israelite theology and its doctrine of corporate solidarity and responsibility, children could be and often were punished for the sins of their parents. For a discussion of this issue see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). (Kaminsky, however, does not deal with Ps 109.)
tn Or \u201cfathers\u2019 sins.\u201d"}, {"pk": 2840510, "translation": "NET", "book": 19, "chapter": 109, "verse": 15, "text": "May the LORD be constantly aware of them, and cut off the memory of his children from the earth!", "comment": "tn Heb \u201cmay they [that is, the sins mentioned in v. 14] be before the Lord continually.\u201d
tn Heb \u201ctheir memory.\u201d The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation."}, {"pk": 2840511, "translation": "NET", "book": 19, "chapter": 109, "verse": 16, "text": "For he never bothered to show kindness; he harassed the oppressed and needy, and killed the disheartened.", "comment": "tn Heb \u201cand he chased an oppressed and needy man, and one timid of heart to put [him] to death.\u201d
tn Heb \u201che did not remember to do loyal love.\u201d"}, {"pk": 2840512, "translation": "NET", "book": 19, "chapter": 109, "verse": 17, "text": "He loved to curse others, so those curses have come upon him. He had no desire to bless anyone, so he has experienced no blessings.", "comment": "tn Heb \u201cand he did not delight in a blessing and it is far from him.\u201d
sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6\u201319), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.
tn Heb \u201cand he loved a curse and it came [upon] him.\u201d A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (\u05d5) on \u201cit came\u201d as conjunctive and translate the verb as a jussive of prayer (\u201cmay it come upon him!\u201d). The prefixed form with vav consecutive in the next line is emended in the same way and translated, \u201cmay it be far from him.\u201d However, the psalmist may be indicating that the evil man\u2019s lifestyle has already begun to yield its destructive fruit."}, {"pk": 2840513, "translation": "NET", "book": 19, "chapter": 109, "verse": 18, "text": "He made cursing a way of life, so curses poured into his stomach like water and seeped into his bones like oil.", "comment": "tn Heb \u201che put on a curse as [if it were] his garment.\u201d
tn Heb \u201cand it came like water into his inner being, and like oil into his bones.\u201d This may refer to this individual\u2019s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the vav (\u05d5) on \u201cit came\u201d to a conjunctive vav and interpret the prefixed verb as a jussive, \u201cmay it come!\u201d"}, {"pk": 2840514, "translation": "NET", "book": 19, "chapter": 109, "verse": 19, "text": "May a curse attach itself to him, like a garment one puts on, or a belt one wears continually!", "comment": "tn The Hebrew noun \u05de\u05b5\u05d6\u05b7\u05d7 (mezakh, \u201cbelt; waistband\u201d) occurs only here in the OT. The form apparently occurs in Isa 23:10 as well, but an emendation is necessary there.
tn Heb \u201cmay it be for him like a garment one puts on.\u201d"}, {"pk": 2840515, "translation": "NET", "book": 19, "chapter": 109, "verse": 20, "text": "May the LORD repay my accusers in this way, those who say evil things about me!", "comment": "tn Or \u201cagainst.\u201d
tn The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing; soul\u201d) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a).
tn Heb \u201c[may] this [be] the repayment to my accusers from the Lord.\u201d"}, {"pk": 2840516, "translation": "NET", "book": 19, "chapter": 109, "verse": 21, "text": "O sovereign LORD, intervene on my behalf for the sake of your reputation! Because your loyal love is good, deliver me!", "comment": "tn Heb \u201cbut you, Lord, Master, do with me for the sake of your name.\u201d Here \u201cname\u201d stands metonymically for God\u2019s reputation."}, {"pk": 2840517, "translation": "NET", "book": 19, "chapter": 109, "verse": 22, "text": "For I am oppressed and needy, and my heart beats violently within me.", "comment": "tc The verb in the Hebrew text (\u05d7\u05b8\u05dc\u05b7\u05dc, khalal) appears to be a Qal form from the root \u05d7\u05dc\u05dc meaning \u201cpierced; wounded.\u201d However, the Qal of this root is otherwise unattested. The translation assumes an emendation to \u05d9\u05b8\u05d7\u05b4\u05d9\u05dc (yakhil), a Qal imperfect from \u05d7\u05d5\u05bc\u05dc (khul, \u201ctremble\u201d) or to \u05d7\u05b9\u05dc\u05b7\u05dc (kholal), a polal perfect from \u05d7\u05d5\u05bc\u05dc (khul). See Ps 55:4, which reads \u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 \u05d9\u05b8\u05d7\u05b4\u05d9\u05dc \u05d1\u05bc\u05b0\u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b4\u05d9 (libbiy yakhil b\u00ffqirbbiy, \u201cmy heart trembles [i.e., \u201cbeats violently\u201d] within me\u201d)."}, {"pk": 2840518, "translation": "NET", "book": 19, "chapter": 109, "verse": 23, "text": "I am fading away like a shadow at the end of the day; I am shaken off like a locust.", "comment": "tn Heb \u201clike a shadow when it is extended I go.\u201d He is like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11."}, {"pk": 2840519, "translation": "NET", "book": 19, "chapter": 109, "verse": 24, "text": "I am so starved my knees shake; I have turned into skin and bones.", "comment": "tn Heb \u201cand my flesh is lean away from fatness [i.e., \u201clean so as not to be fat\u201d].\u201d
tn Heb \u201cmy knees stagger from fasting.\u201d"}, {"pk": 2840520, "translation": "NET", "book": 19, "chapter": 109, "verse": 25, "text": "I am disdained by them. When they see me, they shake their heads.", "comment": "sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.
tn Heb \u201cas for me, I am a reproach to them.\u201d"}, {"pk": 2840521, "translation": "NET", "book": 19, "chapter": 109, "verse": 26, "text": "Help me, O LORD my God! Because you are faithful to me, deliver me!", "comment": "tn Heb \u201cdeliver me according to your faithfulness.\u201d"}, {"pk": 2840522, "translation": "NET", "book": 19, "chapter": 109, "verse": 27, "text": "Then they will realize this is your work, and that you, LORD, have accomplished it.", "comment": "tn After the preceding imperative, the prefixed verbal form with vav (\u05d5) conjunctive indicates purpose or result.
tn Heb \u201cthat your hand [is] this.\u201d"}, {"pk": 2840523, "translation": "NET", "book": 19, "chapter": 109, "verse": 28, "text": "They curse, but you will bless. When they attack, they will be humiliated, but your servant will rejoice.", "comment": "tn Another option is to translate the imperfect as a prayer/request (\u201cmay you bless\u201d).
tn The verbal sequence is perfect + prefixed form with vav (\u05d5) consecutive. Since the psalmist seems to be anticipating the demise of his enemies, he may be using these forms rhetorically to describe the enemies\u2019 defeat as if it were already accomplished. Some emend the text to \u05e7\u05b8\u05de\u05d5\u05bc \u05d9\u05b5\u05d1\u05b9\u05e9\u05c1\u05d5\u05bc (qamu yevoshu, \u201cmay those who attack me be humiliated\u201d). See L. C. Allen, Psalms 101\u2013150 (WBC), 75."}, {"pk": 2840524, "translation": "NET", "book": 19, "chapter": 109, "verse": 29, "text": "My accusers will be covered with shame, and draped in humiliation as if it were a robe.", "comment": "tn Heb \u201cclothed.\u201d Another option is to translate the prefixed verbal forms in this line and the next as jussives (\u201cmay my accusers be covered with shame\u201d)."}, {"pk": 2840525, "translation": "NET", "book": 19, "chapter": 109, "verse": 30, "text": "I will thank the LORD profusely, in the middle of a crowd I will praise him,", "comment": "tn Heb \u201cI will thank the Lord very much with my mouth.\u201d
tn Heb \u201cmany.\u201d"}, {"pk": 2840526, "translation": "NET", "book": 19, "chapter": 109, "verse": 31, "text": "because he stands at the right hand of the needy, to deliver him from those who threaten his life.", "comment": "tn Heb \u201cjudge.\u201d"}, {"pk": 2840527, "translation": "NET", "book": 19, "chapter": 110, "verse": 1, "text": "Here is the LORD\u2019s proclamation to my lord: \u201cSit down at my right hand until I make your enemies your footstool!\u201d", "comment": "sn When the Lord made his covenant with David, he promised to subdue the king\u2019s enemies (see 2 Sam 7:9\u201311; Ps 89:22\u201323).
tn To sit at the \u201cright hand\u201d of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.sn The Lord\u2019s invitation to the Davidic king to sit down at his right hand reflects the king\u2019s position as the Lord\u2019s vice-regent.
sn My lord. In the psalm\u2019s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his \u201clord,\u201d the Messiah. (See Matt 22:43\u201345; Mark 12:36\u201337; Luke 20:42\u201344; Acts 2:34\u201335).
tn The word \u05e0\u05b0\u05d0\u05bb\u05dd (n\u00ff\u2019um) is used frequently in the OT of a formal divine announcement through a prophet.
sn Psalm 110. In this royal psalm the psalmist announces God\u2019s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2\u20133 the psalmist addresses the king, while in vv. 5\u20137 he appears to address God."}, {"pk": 2840528, "translation": "NET", "book": 19, "chapter": 110, "verse": 2, "text": "The LORD extends your dominion from Zion. Rule in the midst of your enemies!", "comment": "tn Heb \u201cyour strong scepter,\u201d symbolic of the king\u2019s royal authority and dominion.
tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist\u2019s words to the king, not a continuation of the oracle per se.
tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future."}, {"pk": 2840529, "translation": "NET", "book": 19, "chapter": 110, "verse": 3, "text": "Your people willingly follow you when you go into battle. On the holy hills at sunrise the dew of your youth belongs to you.", "comment": "tn Heb \u201cfrom the womb of dawn.\u201d The Hebrew noun \u05e8\u05b6\u05d7\u05b6\u05dd (rekhem, \u201cwomb\u201d) is probably used here metonymically for \u201cbirth.\u201d The form \u05de\u05b4\u05e9\u05c1\u05b0\u05d7\u05b8\u05e8 (mishkhar) occurs only here and should be emended to \u05e9\u05c1\u05b7\u05d7\u05b7\u05e8 (shakhar, \u201cdawn\u201d) with the mem (\u05de) being understood as dittographic (note the final mem [\u05dd] on the preceding word). The phrase \u201cwomb [i.e., \u201cbirth\u201d] of dawn\u201d refers to sunrise.
tc Heb \u201cin splendor of holiness.\u201d The plural construct form \u05d4\u05b7\u05d3\u05b0\u05e8\u05b5\u05d9 (hadrey, from \u05d4\u05b8\u05d3\u05b7\u05e8, hadar, \u201csplendor\u201d) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase \u05d4\u05b7\u05d3\u05b0\u05e8\u05b7\u05ea \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 [hadrat qodesh] refers to \u201choly attire\u201d). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to \u201cdawn\u201d and to \u201cdew,\u201d it is better to emend the text to \u05d4\u05b7\u05e8\u05b0\u05e8\u05b5\u05d9 \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 (harrey qodesh, \u201cmountains of holiness\u201d), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101\u2013150 [WBC], 80). The \u201cmountains of holiness\u201d are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).
tn Heb \u201cin the day of your power.\u201d
tn Heb \u201cyour people, free will offerings.\u201d Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read \u201cwith you is nobility.\u201d
sn The point of the metaphor is not entirely clear. The dew may symbolize the king\u2019s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
tn Heb \u201cto you [is].\u201d"}, {"pk": 2840530, "translation": "NET", "book": 19, "chapter": 110, "verse": 4, "text": "The LORD makes this promise on oath and will not revoke it: \u201cYou are an eternal priest after the pattern of Melchizedek.\u201d", "comment": "tn The phrase \u05e2\u05b7\u05dc\u05be\u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b8\u05ea\u05b4\u05d9 (\u2019al-divratiy) is a variant of \u05e2\u05b7\u05dc\u05be\u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b8\u05ea (\u2019al-divrat; the final yod [\u05d9] being an archaic genitival ending), which in turn is a variant of \u05e2\u05b7\u05dc \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (\u2019al davar). Both phrases can mean \u201cconcerning\u201d or \u201cbecause of,\u201d but neither of these nuances fits the use of \u05e2\u05b7\u05dc\u05be\u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b8\u05ea\u05b4\u05d9 in Ps 110:4. Here the phrase probably carries the sense \u201caccording to the manner of.\u201d See L. C. Allen, Psalms 101\u2013150 (WBC), 81.
sn The Davidic king\u2019s priestly role is analogous to that of Melchizedek, who was both \u201cking of Salem\u201d (i.e., Jerusalem) and a \u201cpriest of God Most High\u201d in the time of Abraham (Gen 14:18\u201320). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king\u2019s priestly role; the language need not imply that Melchizedek himself was \u201can eternal priest.\u201d
sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah\u2019s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11\u201315), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12\u201319). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
tn Or \u201cswears, vows.\u201d
tn Or \u201cwill not change his mind.\u201d The negated Niphal imperfect of \u05e0\u05b8\u05d7\u05b7\u05dd (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, \u201cDoes God \u2018Change His Mind\u2019?\u201d BSac 152 (1995): 387-99."}, {"pk": 2840531, "translation": "NET", "book": 19, "chapter": 110, "verse": 5, "text": "O sovereign LORD, at your right hand he strikes down kings in the day he unleashes his anger.", "comment": "tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew mss read \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, yehveh, \u201cLord\u201d here). The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God\u2019s \u201cright hand.\u201d According to this view the king is the subject of the third person verb forms in vv. 5b\u20137. (2) Another option is to understand the king as the addressee (as in vv. 2\u20133). In this case \u201cthe Lord\u201d is the subject of the third person verbs throughout vv. 5\u20137 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist\u2019s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cLord\u201d) as \u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9 (\u2019adoniy, \u201cmy lord\u201d; see v. 1). In this case one may translate, \u201cMy lord, at his [God\u2019s] right hand, strikes down.\u201d In this case the king is the subject of the third person verbs in vv. 5b\u20137.
tn The perfect verbal forms in vv. 5\u20136 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
tn Heb \u201cin the day of his anger.\u201d"}, {"pk": 2840532, "translation": "NET", "book": 19, "chapter": 110, "verse": 6, "text": "He executes judgment against the nations; he fills the valleys with corpses; he shatters their heads over the vast battlefield.", "comment": "tn Heb \u201che strikes [the verb is \u05de\u05b8\u05d7\u05b7\u05e5 (makhats), translated \u201cstrikes down\u201d in v. 5] head[s] over a great land.\u201d The Hebrew term \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4 (rabbah, \u201cgreat\u201d) is here used of distance or spatial measurement (see 1 Sam 26:13).
tn The imperfect verbal forms in vv. 6\u20137 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
tn Or \u201camong.\u201d
tn Heb \u201che fills [with] corpses,\u201d but one expects a double accusative here. The translation assumes an emendation to \u05d2\u05b0\u05d5\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea \u05d2\u05b5\u05d0\u05b8\u05d9\u05d5\u05b9\u05ea(\u05d1\u05bc\u05b4) \u05de\u05b4\u05dc\u05bc\u05b5\u05d0 or \u05de\u05b4\u05dc\u05bc\u05b5\u05d0 \u05d2\u05b5\u05d0\u05b8\u05d9\u05d5\u05b9\u05ea \u05d2\u05bc\u05b0\u05d5\u05b4\u05d9\u05d5\u05b9\u05ea (for a similar construction see Ezek 32:5). In the former case \u05d2\u05b5\u05d0\u05b8\u05d9\u05d5\u05b9\u05ea(ge\u2019ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton."}, {"pk": 2840533, "translation": "NET", "book": 19, "chapter": 110, "verse": 7, "text": "From the stream along the road he drinks; then he lifts up his head.", "comment": "tn Here the expression \u201clifts up the head\u201d refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18\u201319 (see also 1 Sam 30:11\u201312, where the setting is different, however)."}, {"pk": 2840534, "translation": "NET", "book": 19, "chapter": 111, "verse": 1, "text": "Praise the LORD! I will give thanks to the LORD with my whole heart, in the assembly of the godly and the congregation.", "comment": "sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet."}, {"pk": 2840535, "translation": "NET", "book": 19, "chapter": 111, "verse": 2, "text": "The LORD\u2019s deeds are great, eagerly awaited by all who desire them.", "comment": "tn Heb \u201csought out.\u201d"}, {"pk": 2840536, "translation": "NET", "book": 19, "chapter": 111, "verse": 3, "text": "His work is majestic and glorious, and his faithfulness endures forever.", "comment": "tn Or \u201cstands.\u201d
tn For other uses of the Hebrew phrase \u05d5\u05b0\u05d4\u05b8\u05d3\u05b8\u05e8-\u05d4\u05d5\u05b9\u05d3 (hod-v\u00ffhadar, \u201cmajesty and splendor\u201d) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1."}, {"pk": 2840537, "translation": "NET", "book": 19, "chapter": 111, "verse": 4, "text": "He does amazing things that will be remembered; the LORD is merciful and compassionate.", "comment": "tn Heb \u201ca memorial he had made for his amazing deeds.\u201d
tn Or \u201cdid,\u201d if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9)."}, {"pk": 2840538, "translation": "NET", "book": 19, "chapter": 111, "verse": 5, "text": "He gives food to his faithful followers; he always remembers his covenant.", "comment": "tn Heb \u201cthose who fear him.\u201d
tn Or \u201che remembers his covenant forever\u201d (see Ps 105:8).
tn Or \u201cgave,\u201d if the events of the exodus and conquest period (see v. 6, 9) are primarily in view."}, {"pk": 2840539, "translation": "NET", "book": 19, "chapter": 111, "verse": 6, "text": "He announced that he would do mighty deeds for his people, giving them a land that belonged to other nations.", "comment": "tn Heb \u201cthe strength of his deeds he proclaimed to his people, to give to them an inheritance of nations.\u201d"}, {"pk": 2840540, "translation": "NET", "book": 19, "chapter": 111, "verse": 7, "text": "His acts are characterized by faithfulness and justice; all his precepts are reliable.", "comment": "tn Heb \u201cthe deeds of his hands [are].\u201d
tn That is, fair and for man\u2019s good."}, {"pk": 2840541, "translation": "NET", "book": 19, "chapter": 111, "verse": 8, "text": "They are forever firm, and should be faithfully and properly carried out.", "comment": "tn Heb \u201cdone in faithfulness and uprightness.\u201d The passive participle probably has the force of a gerund. See L. C. Allen, Psalms 101\u2013150 (WBC), 89."}, {"pk": 2840542, "translation": "NET", "book": 19, "chapter": 111, "verse": 9, "text": "He delivered his people; he ordained that his covenant be observed forever. His name is holy and awesome.", "comment": "tn Heb \u201credemption he sent for his people.\u201d
tn Heb \u201che commanded forever his covenant.\u201d"}, {"pk": 2840543, "translation": "NET", "book": 19, "chapter": 111, "verse": 10, "text": "To obey the LORD is the fundamental principle for wise living; all who carry out his precepts acquire good moral insight. He will receive praise forever.", "comment": "tn Heb \u201cthe beginning of wisdom [is] the fear of the Lord.\u201d
tn Heb \u201cgood sense [is] to all who do them.\u201d The third masculine plural pronominal suffix must refer back to the \u201cprecepts\u201d mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase \u05e9\u05c2\u05b5\u05db\u05b6\u05dc \u05d8\u05d5\u05b9\u05d1 (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.
tn Heb \u201chis praise stands forever.\u201d"}, {"pk": 2840544, "translation": "NET", "book": 19, "chapter": 112, "verse": 1, "text": "Praise the LORD! How blessed is the one who obeys the LORD, who takes great delight in keeping his commands.", "comment": "tn Heb \u201cfears.\u201d
sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
tn Heb \u201c[Oh] the happiness [of] the man.\u201d Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the \u201cgodly\u201d in vv. 3\u20134. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific \u201cman\u201d with the more neutral \u201cone.\u201d The generic masculine pronoun is used in the following verses.
tn Heb \u201cin his commands he delights very much.\u201d The words \u201cin keeping\u201d are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God\u2019s moral will. See Ps 1:2."}, {"pk": 2840545, "translation": "NET", "book": 19, "chapter": 112, "verse": 2, "text": "His descendants will be powerful on the earth; the godly will be blessed.", "comment": "tn Or \u201coffspring\u201d; Heb \u201cseed.\u201d
tn Heb \u201cHis seed will be mighty on the earth, the generation of the godly.\u201d The Hebrew term \u05d3\u05d5\u05b9\u05e8 (dor, \u201cgeneration\u201d) could be taken as parallel to \u201coffspring\u201d and translated \u201cposterity,\u201d but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where \u201cgeneration\u201d refers to a class of people."}, {"pk": 2840546, "translation": "NET", "book": 19, "chapter": 112, "verse": 3, "text": "His house contains wealth and riches; his integrity endures.", "comment": "tn Heb \u201cstands forever.\u201d"}, {"pk": 2840547, "translation": "NET", "book": 19, "chapter": 112, "verse": 4, "text": "In the darkness a light shines for the godly, for each one who is merciful, compassionate, and just.", "comment": "tn In this context \u201clight\u201d symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
tn Heb \u201cmerciful and compassionate and just.\u201d The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the \u201cgodly\u201d (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the \u201cgodly.\u201d Note how vv. 5\u20139, like vv. 1\u20132a, use the singular to describe the representative godly individual who typifies the whole group."}, {"pk": 2840548, "translation": "NET", "book": 19, "chapter": 112, "verse": 5, "text": "It goes well for the one who generously lends money, and conducts his business honestly.", "comment": "tn Heb \u201cman.\u201d
tn Heb \u201che sustains his matters with justice.\u201d"}, {"pk": 2840549, "translation": "NET", "book": 19, "chapter": 112, "verse": 6, "text": "For he will never be upended; others will always remember one who is just.", "comment": "tn Heb \u201cfor an eternal memorial a just [one] will be.\u201d"}, {"pk": 2840550, "translation": "NET", "book": 19, "chapter": 112, "verse": 7, "text": "He does not fear bad news. He is confident; he trusts in the LORD.", "comment": "tn Heb \u201chis heart,\u201d viewed here as the seat of the volition and emotions (see Ps 108:1).
tn The passive participle \u05d1\u05bc\u05b8\u05d8\u05bb\u05d7\u05b7 [\u05d1\u05bc\u05b8\u05d8\u05d5\u05bc\u05d7\u05b7] (batuakh [batuakh]) expresses a state that results from the subject\u2019s action. See Isa 26:3."}, {"pk": 2840551, "translation": "NET", "book": 19, "chapter": 112, "verse": 8, "text": "His resolve is firm; he will not succumb to fear before he looks in triumph on his enemies.", "comment": "tn Heb \u201chis heart,\u201d viewed here as the seat of the volition."}, {"pk": 2840552, "translation": "NET", "book": 19, "chapter": 112, "verse": 9, "text": "He generously gives to the needy; his integrity endures. He will be vindicated and honored.", "comment": "tn Heb \u201che scatters, he gives.\u201d
tn Heb \u201chis horn will be lifted up in honor.\u201d The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cexalt/lift up the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
tn Heb \u201cstands forever.\u201d"}, {"pk": 2840553, "translation": "NET", "book": 19, "chapter": 112, "verse": 10, "text": "When the wicked see this, they will worry; they will grind their teeth in frustration and melt away; the desire of the wicked will perish.", "comment": "tn Heb \u201chis teeth he will gnash.\u201d In Pss 35:16 and 37:12 this action is associated with a vicious attack.
tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that \u201cdesire\u201d refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).
tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10)."}, {"pk": 2840554, "translation": "NET", "book": 19, "chapter": 113, "verse": 1, "text": "Praise the LORD! Praise, you servants of the LORD, praise the name of the LORD!", "comment": "sn Psalm 113. The psalmist praises God as the sovereign king of the world who reaches down to help the needy."}, {"pk": 2840555, "translation": "NET", "book": 19, "chapter": 113, "verse": 2, "text": "May the LORD\u2019s name be praised now and forevermore!"}, {"pk": 2840556, "translation": "NET", "book": 19, "chapter": 113, "verse": 3, "text": "From east to west the LORD\u2019s name is deserving of praise.", "comment": "tn Heb \u201cfrom the rising of the sun to its setting.\u201d The extent is not temporal (\u201cfrom sunrise to sunset\u201d) but spatial (\u201cfrom the place where the sun rises [the east] to the place where it sets [the west].\u201d In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west."}, {"pk": 2840557, "translation": "NET", "book": 19, "chapter": 113, "verse": 4, "text": "The LORD is exalted over all the nations; his splendor reaches beyond the sky.", "comment": "tn Heb \u201cabove the sky [is] his splendor.\u201d"}, {"pk": 2840558, "translation": "NET", "book": 19, "chapter": 113, "verse": 5, "text": "Who can compare to the LORD our God, who sits on a high throne?", "comment": "tn Heb \u201cthe one who makes high to sit.\u201d"}, {"pk": 2840559, "translation": "NET", "book": 19, "chapter": 113, "verse": 6, "text": "He bends down to look at the sky and the earth.", "comment": "tn Heb \u201cthe one who makes low to see.\u201d"}, {"pk": 2840560, "translation": "NET", "book": 19, "chapter": 113, "verse": 7, "text": "He raises the poor from the dirt, and lifts up the needy from the garbage pile,", "comment": "sn The language of v. 7 is almost identical to that of 1 Sam 2:8."}, {"pk": 2840561, "translation": "NET", "book": 19, "chapter": 113, "verse": 8, "text": "that he might seat him with princes, with the princes of his people."}, {"pk": 2840562, "translation": "NET", "book": 19, "chapter": 113, "verse": 9, "text": "He makes the barren woman of the family a happy mother of children. Praise the LORD!", "comment": "tn Heb \u201cof the house.\u201d
tn Heb \u201csons.\u201d"}, {"pk": 2840563, "translation": "NET", "book": 19, "chapter": 114, "verse": 1, "text": "When Israel left Egypt, when the family of Jacob left a foreign nation behind,", "comment": "sn Psalm 114. The psalmist recalls the events of the exodus and conquest and celebrates God\u2019s kingship over his covenant people.
tn Heb \u201cthe house of Jacob from a nation speaking a foreign language.\u201d The Hebrew verb \u05dc\u05b8\u05e2\u05b7\u05d6 (la\u2019at, \u201cto speak a foreign language\u201d) occurs only here in the OT."}, {"pk": 2840564, "translation": "NET", "book": 19, "chapter": 114, "verse": 2, "text": "Judah became his sanctuary, Israel his kingdom."}, {"pk": 2840565, "translation": "NET", "book": 19, "chapter": 114, "verse": 3, "text": "The sea looked and fled; the Jordan River turned back.", "comment": "tn Heb \u201cthe Jordan\u201d (also in v. 5). The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).
sn The psalmist recalls the crossing of the Red Sea (Exod 14:21)."}, {"pk": 2840566, "translation": "NET", "book": 19, "chapter": 114, "verse": 4, "text": "The mountains skipped like rams, the hills like lambs.", "comment": "sn The mountains skipped like rams, the hills like lambs. This may recall the theophany at Sinai when the mountain shook before God\u2019s presence (Exod 19:18)."}, {"pk": 2840567, "translation": "NET", "book": 19, "chapter": 114, "verse": 5, "text": "Why do you flee, O sea? Why do you turn back, O Jordan River?"}, {"pk": 2840568, "translation": "NET", "book": 19, "chapter": 114, "verse": 6, "text": "Why do you skip like rams, O mountains, like lambs, O hills?"}, {"pk": 2840569, "translation": "NET", "book": 19, "chapter": 114, "verse": 7, "text": "Tremble, O earth, before the Lord \u2014 before the God of Jacob,"}, {"pk": 2840570, "translation": "NET", "book": 19, "chapter": 114, "verse": 8, "text": "who turned a rock into a pool of water, a hard rock into springs of water!", "comment": "sn In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15\u201316, 20)."}, {"pk": 2840571, "translation": "NET", "book": 19, "chapter": 115, "verse": 1, "text": "Not to us, O LORD, not to us! But to your name bring honor, for the sake of your loyal love and faithfulness.", "comment": "tn Or \u201cgive glory.\u201d
sn Psalm 115. The psalmist affirms that Israel\u2019s God is superior to pagan idols and urges Israel to place their confidence in him.
sn The psalmist asks the Lord to demonstrate his loyal love and faithfulness, not simply so Israel may benefit, but primarily so that the Lord will receive honor among the nations, who will recognize, contrary to their present view (see v. 2), that Israel\u2019s God is committed to his people."}, {"pk": 2840572, "translation": "NET", "book": 19, "chapter": 115, "verse": 2, "text": "Why should the nations say, \u201cWhere is their God?\u201d"}, {"pk": 2840573, "translation": "NET", "book": 19, "chapter": 115, "verse": 3, "text": "Our God is in heaven! He does whatever he pleases!", "comment": "sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3)."}, {"pk": 2840574, "translation": "NET", "book": 19, "chapter": 115, "verse": 4, "text": "Their idols are made of silver and gold \u2014 they are man-made.", "comment": "tn Heb \u201cthe work of the hands of man.\u201d
tn The referent of the pronominal suffix is \u201cthe nations\u201d (v. 2)."}, {"pk": 2840575, "translation": "NET", "book": 19, "chapter": 115, "verse": 5, "text": "They have mouths, but cannot speak, eyes, but cannot see,"}, {"pk": 2840576, "translation": "NET", "book": 19, "chapter": 115, "verse": 6, "text": "ears, but cannot hear, noses, but cannot smell,"}, {"pk": 2840577, "translation": "NET", "book": 19, "chapter": 115, "verse": 7, "text": "hands, but cannot touch, feet, but cannot walk. They cannot even clear their throats.", "comment": "tn Heb \u201cthey cannot mutter in their throats.\u201d Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41)."}, {"pk": 2840578, "translation": "NET", "book": 19, "chapter": 115, "verse": 8, "text": "Those who make them will end up like them, as will everyone who trusts in them.", "comment": "tn Heb \u201cwill be.\u201d Another option is to take the prefixed verbal form as a prayer, \u201cmay those who make them end up like them.\u201d sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust."}, {"pk": 2840579, "translation": "NET", "book": 19, "chapter": 115, "verse": 9, "text": "O Israel, trust in the LORD! He is their deliverer and protector.", "comment": "tn Or \u201c[source of] help.\u201d
tn Heb \u201cand their shield.\u201d"}, {"pk": 2840580, "translation": "NET", "book": 19, "chapter": 115, "verse": 10, "text": "O family of Aaron, trust in the LORD! He is their deliverer and protector.", "comment": "tn Or \u201c[source of] help.\u201d
tn Heb \u201chouse.\u201d
tn Heb \u201cand their shield.\u201d"}, {"pk": 2840581, "translation": "NET", "book": 19, "chapter": 115, "verse": 11, "text": "You loyal followers of the LORD, trust in the LORD! He is their deliverer and protector.", "comment": "tn Or \u201c[source of] help.\u201d
tn Heb \u201cand their shield.\u201d
tn Heb \u201c[you] fearers of the Lord.\u201d See Ps 15:4."}, {"pk": 2840582, "translation": "NET", "book": 19, "chapter": 115, "verse": 12, "text": "The LORD takes notice of us, he will bless \u2014 he will bless the family of Israel, he will bless the family of Aaron.", "comment": "tn Or \u201cremembers us.\u201d
tn Heb \u201chouse.\u201d
tn Another option is to translate the prefixed form of the verb \u201cbless\u201d in vv. 12\u201313 as a jussive, \u201cmay he bless\u201d (see v. 14)."}, {"pk": 2840583, "translation": "NET", "book": 19, "chapter": 115, "verse": 13, "text": "He will bless his loyal followers, both young and old.", "comment": "tn Heb \u201cthe small along with the great.\u201d The translation assumes that \u201csmall\u201d and \u201cgreat\u201d here refer to age (see 2 Chr 15:13). Another option is to translate \u201cboth the insignificant and the prominent\u201d (see Job 3:19; cf. NEB \u201chigh and low alike\u201d).
tn Heb \u201cthe fearers of the Lord.\u201d"}, {"pk": 2840584, "translation": "NET", "book": 19, "chapter": 115, "verse": 14, "text": "May he increase your numbers, yours and your children\u2019s!", "comment": "tn Heb \u201cmay he add to you, to you and your sons.\u201d The prefixed verbal form is jussive, indicating this is a prayer."}, {"pk": 2840585, "translation": "NET", "book": 19, "chapter": 115, "verse": 15, "text": "May you be blessed by the LORD, the creator of heaven and earth!", "comment": "tn Or \u201cmaker.\u201d"}, {"pk": 2840586, "translation": "NET", "book": 19, "chapter": 115, "verse": 16, "text": "The heavens belong to the LORD, but the earth he has given to mankind.", "comment": "tn Heb \u201cto the sons of man.\u201d
tn Heb \u201cthe heavens [are] heavens to the Lord.\u201d"}, {"pk": 2840587, "translation": "NET", "book": 19, "chapter": 115, "verse": 17, "text": "The dead do not praise the LORD, nor do any of those who descend into the silence of death.", "comment": "tn Heb \u201csilence,\u201d a metonymy here for death (see Ps 94:17)."}, {"pk": 2840588, "translation": "NET", "book": 19, "chapter": 115, "verse": 18, "text": "But we will praise the LORD now and forevermore. Praise the LORD!"}, {"pk": 2840589, "translation": "NET", "book": 19, "chapter": 116, "verse": 1, "text": "I love the LORD because he heard my plea for mercy,", "comment": "sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.
tn Heb \u201cI love because the Lord heard my voice, my pleas.\u201d It is possible that \u201cthe Lord\u201d originally appeared directly after \u201cI love\u201d and was later accidentally misplaced. The translation assumes the prefixed verbal form is a preterite. The psalmist recalls that God heard his cry for help (note the perfect in v. 2a and the narrative in vv. 3\u20134)."}, {"pk": 2840590, "translation": "NET", "book": 19, "chapter": 116, "verse": 2, "text": "and listened to me. As long as I live, I will call to him when I need help.", "comment": "tn Heb \u201cand in my days I will cry out.\u201d
tn Heb \u201cbecause he turned his ear to me.\u201d"}, {"pk": 2840591, "translation": "NET", "book": 19, "chapter": 116, "verse": 3, "text": "The ropes of death tightened around me, the snares of Sheol confronted me. I was confronted with trouble and sorrow.", "comment": "tn Heb \u201csurrounded me.\u201d
tn The Hebrew noun \u05de\u05e6\u05e8 (\u201cstraits; distress\u201d) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. \u05de\u05b5\u05e6\u05b7\u05e8, \u201cthe straits of Sheol\u201d; NIV \u201cthe anguish of the grave\u201d; NRSV \u201cthe pangs of Sheol\u201d). However, HALOT 624 s.v. \u05de\u05b5\u05e6\u05b7\u05e8 suggests an emendation to \u05de\u05b0\u05e6\u05b8\u05d3\u05b5\u05d9 (m\u00fftsadey, \u201csnares of\u201d), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with \u201cropes\u201d in the preceding line.
tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him."}, {"pk": 2840592, "translation": "NET", "book": 19, "chapter": 116, "verse": 4, "text": "I called on the name of the LORD, \u201cPlease LORD, rescue my life!\u201d"}, {"pk": 2840593, "translation": "NET", "book": 19, "chapter": 116, "verse": 5, "text": "The LORD is merciful and fair; our God is compassionate."}, {"pk": 2840594, "translation": "NET", "book": 19, "chapter": 116, "verse": 6, "text": "The LORD protects the untrained; I was in serious trouble and he delivered me.", "comment": "tn Or \u201cthe [morally] naive,\u201d that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Ps 19:7.
tn Heb \u201cI was low.\u201d
tn Heb \u201cguards.\u201d The active participle indicates this is a characteristic of the Lord."}, {"pk": 2840595, "translation": "NET", "book": 19, "chapter": 116, "verse": 7, "text": "Rest once more, my soul, for the LORD has vindicated you.", "comment": "tn The Hebrew idiom \u05d2\u05bc\u05b8\u05de\u05b7\u05dc \u05e2\u05b7\u05dc (gamal \u2019al) means \u201cto repay,\u201d here in a positive sense (cf. Ps 13:5).
tn Heb \u201creturn, my soul, to your place of rest.\u201d"}, {"pk": 2840596, "translation": "NET", "book": 19, "chapter": 116, "verse": 8, "text": "Yes, LORD, you rescued my life from death, and kept my feet from stumbling.", "comment": "tn \u201cLord\u201d is supplied here in the translation for clarification.
tn Or \u201cfor.\u201d"}, {"pk": 2840597, "translation": "NET", "book": 19, "chapter": 116, "verse": 9, "text": "I will serve the LORD in the land of the living.", "comment": "tn Heb \u201clands, regions.\u201d
tn Heb \u201cwalk before\u201d (see Ps 56:13). On the meaning of the Hebrew idiom, see the notes at 2 Kgs 20:3/Isa 38:3."}, {"pk": 2840598, "translation": "NET", "book": 19, "chapter": 116, "verse": 10, "text": "I had faith when I said, \u201cI am severely oppressed.\u201d"}, {"pk": 2840599, "translation": "NET", "book": 19, "chapter": 116, "verse": 11, "text": "I rashly declared, \u201cAll men are liars.\u201d", "comment": "tn Heb \u201cI said in my haste.\u201d"}, {"pk": 2840600, "translation": "NET", "book": 19, "chapter": 116, "verse": 12, "text": "How can I repay the LORD for all his acts of kindness to me?"}, {"pk": 2840601, "translation": "NET", "book": 19, "chapter": 116, "verse": 13, "text": "I will celebrate my deliverance, and call on the name of the LORD.", "comment": "tn Heb \u201ca cup of deliverance I will lift up.\u201d Perhaps this alludes to a drink offering the psalmist will present as he thanks the Lord for his deliverance. See v. 17."}, {"pk": 2840602, "translation": "NET", "book": 19, "chapter": 116, "verse": 14, "text": "I will fulfill my vows to the LORD before all his people."}, {"pk": 2840603, "translation": "NET", "book": 19, "chapter": 116, "verse": 15, "text": "The LORD values the lives of his faithful followers.", "comment": "tn Heb \u201cprecious in the eyes of the Lord [is] the death of his godly ones.\u201d The point is not that God delights in or finds satisfaction in the death of his followers! The psalmist, who has been delivered from death, affirms that the life-threatening experiences of God\u2019s followers get God\u2019s attention, just as a precious or rare object would attract someone\u2019s eye. See Ps 72:14 for a similar expression of this belief."}, {"pk": 2840604, "translation": "NET", "book": 19, "chapter": 116, "verse": 16, "text": "Yes, LORD! I am indeed your servant; I am your lowest slave. You saved me from death.", "comment": "tn Heb \u201cyou have loosed my bonds.\u201d In this context the imagery refers to deliverance from death (see v. 3).
tn Heb \u201cI am your servant, the son of your female servant.\u201d The phrase \u201cson of a female servant\u201d (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child\u2019s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist\u2019s humility before the Lord and his status as the Lord\u2019s servant."}, {"pk": 2840605, "translation": "NET", "book": 19, "chapter": 116, "verse": 17, "text": "I will present a thank offering to you, and call on the name of the LORD."}, {"pk": 2840606, "translation": "NET", "book": 19, "chapter": 116, "verse": 18, "text": "I will fulfill my vows to the LORD before all his people,"}, {"pk": 2840607, "translation": "NET", "book": 19, "chapter": 116, "verse": 19, "text": "in the courts of the LORD\u2019s temple, in your midst, O Jerusalem. Praise the LORD!"}, {"pk": 2840608, "translation": "NET", "book": 19, "chapter": 117, "verse": 1, "text": "Praise the LORD, all you nations! Applaud him, all you foreigners!", "comment": "tn Or \u201cpeoples\u201d (see Ps 108:3).
sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness."}, {"pk": 2840609, "translation": "NET", "book": 19, "chapter": 117, "verse": 2, "text": "For his loyal love towers over us, and the LORD\u2019s faithfulness endures. Praise the LORD!", "comment": "tn For this sense of the Hebrew verb \u05d2\u05bc\u05b8\u05d1\u05b7\u05e8 (gavar), see Ps 103:11 and L. C. Allen, Psalms 101\u2013150 (WBC), 17, 19."}, {"pk": 2840610, "translation": "NET", "book": 19, "chapter": 118, "verse": 1, "text": "Give thanks to the LORD, for he is good and his loyal love endures!", "comment": "sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.
tn Or \u201cis forever.\u201d"}, {"pk": 2840611, "translation": "NET", "book": 19, "chapter": 118, "verse": 2, "text": "Let Israel say, \u201cYes, his loyal love endures!\u201d"}, {"pk": 2840612, "translation": "NET", "book": 19, "chapter": 118, "verse": 3, "text": "Let the family of Aaron say, \u201cYes, his loyal love endures!\u201d", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2840613, "translation": "NET", "book": 19, "chapter": 118, "verse": 4, "text": "Let the loyal followers of the LORD say, \u201cYes, his loyal love endures!\u201d", "comment": "tn Heb \u201cfearers of the Lord.\u201d See Ps 15:4."}, {"pk": 2840614, "translation": "NET", "book": 19, "chapter": 118, "verse": 5, "text": "In my distress I cried out to the LORD. The LORD answered me and put me in a wide open place.", "comment": "tn Heb \u201cfrom the distress.\u201d The noun \u05de\u05b5\u05e6\u05b7\u05e8 (metsar, \u201cstraits; distress\u201d) occurs only here and in Lam 1:3. In Ps 116:3 \u05de\u05e6\u05e8 should probably be emended to \u05de\u05b0\u05e6\u05b8\u05d3\u05b5\u05d9 (m\u00fftsadey, \u201csnares of\u201d).
tn Heb \u201cthe Lord answered me in a wide open place.\u201d"}, {"pk": 2840615, "translation": "NET", "book": 19, "chapter": 118, "verse": 6, "text": "The LORD is on my side, I am not afraid! What can people do to me?", "comment": "tn The rhetorical question assumes the answer, \u201cNothing!\u201d The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.
tn Heb \u201cfor me.\u201d"}, {"pk": 2840616, "translation": "NET", "book": 19, "chapter": 118, "verse": 7, "text": "The LORD is on my side as my helper. I look in triumph on those who hate me.", "comment": "tn Heb \u201camong my helpers.\u201d The preposition may indicate identity here, while the plural may be one of majesty or respect.
tn Heb \u201cfor me.\u201d"}, {"pk": 2840617, "translation": "NET", "book": 19, "chapter": 118, "verse": 8, "text": "It is better to take shelter in the LORD than to trust in people.", "comment": "tn \u201cTaking shelter\u201d in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject\u2019s loyalty to the Lord. In the psalms those who \u201ctake shelter\u201d in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11\u201312; 31:17\u201320; 34:21\u201322)."}, {"pk": 2840618, "translation": "NET", "book": 19, "chapter": 118, "verse": 9, "text": "It is better to take shelter in the LORD than to trust in princes."}, {"pk": 2840619, "translation": "NET", "book": 19, "chapter": 118, "verse": 10, "text": "All the nations surrounded me. Indeed, in the name of the LORD I pushed them away.", "comment": "sn The reference to an attack by the nations suggests the psalmist may have been a military leader.
tn In this context the phrase \u201cin the name of the Lord\u201d means \u201cby the Lord\u2019s power.\u201d
tn Traditionally the verb has been derived from \u05de\u05d5\u05bc\u05dc (mul, \u201cto circumcise\u201d) and translated \u201c[I] cut [them] off\u201d (see BDB 557-58 s.v. II \u05de\u05d5\u05bc\u05dc). However, it is likely that this is a homonym meaning \u201cto fend off\u201d (see HALOT 556 s.v. II \u05de\u05d5\u05dc) or \u201cto push away.\u201d In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12."}, {"pk": 2840620, "translation": "NET", "book": 19, "chapter": 118, "verse": 11, "text": "They surrounded me, yes, they surrounded me. Indeed, in the name of the LORD I pushed them away."}, {"pk": 2840621, "translation": "NET", "book": 19, "chapter": 118, "verse": 12, "text": "They surrounded me like bees. But they disappeared as quickly as a fire among thorns. Indeed, in the name of the LORD I pushed them away.", "comment": "tn Heb \u201cwere extinguished.\u201d
tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend \u05d3\u05bc\u05b9\u05e2\u05b2\u05db\u05d5\u05bc (do\u2019akhu, \u201cthey were extinguished\u201d) to \u05d1\u05bc\u05b8\u05e2\u05b2\u05e8\u05d5\u05bc (ba\u2019aru, \u201cthey burned\u201d). In this case the statement emphasizes their hostility."}, {"pk": 2840622, "translation": "NET", "book": 19, "chapter": 118, "verse": 13, "text": "\u201cYou aggressively attacked me and tried to knock me down, but the LORD helped me.", "comment": "tn Heb \u201cto fall,\u201d i.e., \u201cthat [I] might fall.\u201d
tn Heb \u201cpushing, you pushed me.\u201d The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to \u05e0\u05b4\u05d3\u05b0\u05d7\u05b5\u05d9\u05ea\u05b4\u05d9 (nidkheti), a Niphal perfect first common singular, \u201cI was pushed.\u201d"}, {"pk": 2840623, "translation": "NET", "book": 19, "chapter": 118, "verse": 14, "text": "The LORD gives me strength and protects me; he has become my deliverer.\u201d", "comment": "tn Heb \u201cmy strength and protection [is] the Lord.\u201d The Hebrew term \u05d6\u05b4\u05de\u05b0\u05e8\u05b8\u05ea (zimrat) is traditionally understood as meaning \u201csong\u201d (\u201cmy strength and song [is] the Lord\u201d) in which case one might translate, \u201cfor the Lord gives me strength and joy\u201d (i.e., a reason to sing). However, many recent commentators have argued that the noun \u05d6\u05b4\u05de\u05b0\u05e8\u05b8\u05ea is here a homonym, meaning \u201cprotection\u201d or \u201cstrength.\u201d See HALOT 274 s.v.; cf. NEB \u201cThe Lord is my refuge and defence\u201d; NRSV \u201cmy strength and my might.\u201d
tn Or \u201csalvation.\u201d"}, {"pk": 2840624, "translation": "NET", "book": 19, "chapter": 118, "verse": 15, "text": "They celebrate deliverance in the tents of the godly. The LORD\u2019s right hand conquers,", "comment": "tn Heb \u201cthe sound of a ringing shout and deliverance [is] in the tents of the godly.\u201d
tn Heb \u201cdoes valiantly.\u201d The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13)."}, {"pk": 2840625, "translation": "NET", "book": 19, "chapter": 118, "verse": 16, "text": "the LORD\u2019s right hand gives victory, the LORD\u2019s right hand conquers.", "comment": "tn Heb \u201cexalts.\u201d"}, {"pk": 2840626, "translation": "NET", "book": 19, "chapter": 118, "verse": 17, "text": "I will not die, but live, and I will proclaim what the LORD has done.", "comment": "tn Heb \u201cthe works of the Lord.\u201d"}, {"pk": 2840627, "translation": "NET", "book": 19, "chapter": 118, "verse": 18, "text": "The LORD severely punished me, but he did not hand me over to death.", "comment": "tn The infinitive absolute emphasizes the following verbal idea."}, {"pk": 2840628, "translation": "NET", "book": 19, "chapter": 118, "verse": 19, "text": "Open for me the gates of the just king\u2019s temple! I will enter through them and give thanks to the LORD.", "comment": "tn Heb \u201cthe gates of justice.\u201d The gates of the Lord\u2019s temple are referred to here, as v. 20 makes clear. They are called \u201cgates of justice\u201d because they are the entrance to the just king\u2019s palace. This has been specified in the translation for clarity."}, {"pk": 2840629, "translation": "NET", "book": 19, "chapter": 118, "verse": 20, "text": "This is the LORD\u2019s gate \u2014 the godly enter through it."}, {"pk": 2840630, "translation": "NET", "book": 19, "chapter": 118, "verse": 21, "text": "I will give you thanks, for you answered me, and have become my deliverer."}, {"pk": 2840631, "translation": "NET", "book": 19, "chapter": 118, "verse": 22, "text": "The stone which the builders discarded has become the cornerstone.", "comment": "tn Heb \u201cthe head of the corner.\u201dsn The metaphor of the stone\u2026the builders discarded describes the way in which God\u2019s deliverance reversed the psalmist\u2019s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.
tn Or \u201crejected.\u201d"}, {"pk": 2840632, "translation": "NET", "book": 19, "chapter": 118, "verse": 23, "text": "This is the LORD\u2019s work. We consider it amazing!", "comment": "tn Heb \u201cit is amazing in our eyes.\u201d The use of the plural pronoun here and in vv. 24\u201327 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22\u201327 are the people\u2019s response to the psalmist\u2019s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10\u201312) had national repercussions."}, {"pk": 2840633, "translation": "NET", "book": 19, "chapter": 118, "verse": 24, "text": "This is the day the LORD has brought about. We will be happy and rejoice in it.", "comment": "tn Heb \u201cthis is the day the Lord has made.\u201d Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate."}, {"pk": 2840634, "translation": "NET", "book": 19, "chapter": 118, "verse": 25, "text": "Please LORD, deliver! Please LORD, grant us success!", "comment": "sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19\u201320). The people ask God to continue to intervene for them as he has for the psalmist."}, {"pk": 2840635, "translation": "NET", "book": 19, "chapter": 118, "verse": 26, "text": "May the one who comes in the name of the LORD be blessed! We will pronounce blessings on you in the LORD\u2019s temple.", "comment": "tn The pronominal suffix is second masculine plural, but the final mem (\u05dd) is probably dittographic (note the mem [\u05de] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.
tn Heb \u201cfrom the house of the Lord.\u201d
sn The people refer here to the psalmist, who enters the Lord\u2019s temple to thank him publicly (see vv. 19\u201321), as the one who comes in the name of the Lord."}, {"pk": 2840636, "translation": "NET", "book": 19, "chapter": 118, "verse": 27, "text": "The LORD is God and he has delivered us. Tie the offering with ropes to the horns of the altar!", "comment": "tn The Hebrew noun \u05d7\u05b7\u05d2 (khag) normally means \u201cfestival,\u201d but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. \u05d7\u05b7\u05d2 2 interprets the word in this way here, citing as comparable the use of later Hebrew \u05d7\u05b2\u05d2\u05b4\u05d9\u05d2\u05b8\u05d4, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. \u05d7\u05b2\u05d2\u05b4\u05d9\u05d2\u05b8\u05d4).
tn Heb \u201cand he has given us light.\u201d This may be an elliptical expression, with \u201chis face\u201d being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, \u201chis face has given us light\u201d = \u201che has smiled on us,\u201d or \u201che has shown us his favor.\u201d Another option (the one reflected in the translation) is that \u201clight\u201d here symbolizes divine blessing in the form of deliverance. \u201cLight\u201d is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form \u05d5\u05b0\u05d9\u05b8\u05d0\u05b5\u05e8 (v\u00ffya\u2019er; vav [\u05d5] conjunctive + jussive) and translate the statement as a prayer, \u201cmay he give us light.\u201d
tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101\u2013150 (WBC), 122."}, {"pk": 2840637, "translation": "NET", "book": 19, "chapter": 118, "verse": 28, "text": "You are my God and I will give you thanks! You are my God and I will praise you!", "comment": "sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22\u201327)."}, {"pk": 2840638, "translation": "NET", "book": 19, "chapter": 118, "verse": 29, "text": "Give thanks to the LORD, for he is good and his loyal love endures!", "comment": "tn Or \u201cis forever.\u201d"}, {"pk": 2840639, "translation": "NET", "book": 19, "chapter": 119, "verse": 1, "text": "\u05d0 (Alef) How blessed are those whose actions are blameless, who obey the law of the LORD.", "comment": "sn Psalm 119. The psalmist celebrates God\u2019s law and the guidance it provides his people. He expresses his desire to know God\u2019s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1\u20138) begins with the letter alef (\u05d0), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9\u201316) begins with the second letter of the alphabet, each verse in section three (vv. 17\u201324) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.
tn Heb \u201cwalk in.\u201d
tn Heb \u201c[Oh] the happiness of those who are blameless of way.\u201d"}, {"pk": 2840640, "translation": "NET", "book": 19, "chapter": 119, "verse": 2, "text": "How blessed are those who observe his rules, and seek him with all their heart,"}, {"pk": 2840641, "translation": "NET", "book": 19, "chapter": 119, "verse": 3, "text": "who, moreover, do no wrong, but follow in his footsteps.", "comment": "tn Heb \u201cwalk in his ways.\u201d"}, {"pk": 2840642, "translation": "NET", "book": 19, "chapter": 119, "verse": 4, "text": "You demand that your precepts be carefully kept.", "comment": "tn Heb \u201cyou, you commanded your precepts, to keep, very much.\u201d"}, {"pk": 2840643, "translation": "NET", "book": 19, "chapter": 119, "verse": 5, "text": "If only I were predisposed to keep your statutes!", "comment": "tn Heb \u201cif only my ways were established.\u201d"}, {"pk": 2840644, "translation": "NET", "book": 19, "chapter": 119, "verse": 6, "text": "Then I would not be ashamed, if I were focused on all your commands.", "comment": "tn Or \u201cwhen.\u201d
tn Heb \u201cI gaze at.\u201d"}, {"pk": 2840645, "translation": "NET", "book": 19, "chapter": 119, "verse": 7, "text": "I will give you sincere thanks, when I learn your just regulations.", "comment": "tn Heb \u201cI will give you thanks with an upright heart.\u201d"}, {"pk": 2840646, "translation": "NET", "book": 19, "chapter": 119, "verse": 8, "text": "I will keep your statutes. Do not completely abandon me! \u05d1 (Bet)", "comment": "tn Heb \u201cdo not abandon me to excess.\u201d For other uses of the phrase \u05e2\u05b7\u05d3 \u05de\u05b0\u05d0\u05b9\u05d3 (\u2019ad m\u00ff\u2019od, \u201cto excess\u201d), see Ps 38:6, 8."}, {"pk": 2840647, "translation": "NET", "book": 19, "chapter": 119, "verse": 9, "text": "How can a young person maintain a pure life? By guarding it according to your instructions!", "comment": "tn Heb \u201cyoung man.\u201d Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific \u201cyoung man\u201d has been translated with the more neutral \u201cyoung person.\u201d
tn Heb \u201cpurify his path.\u201d
tn Heb \u201cby keeping according to your word.\u201d Many medieval Hebrew mss as well as the LXX read the plural, \u201cyour words.\u201d"}, {"pk": 2840648, "translation": "NET", "book": 19, "chapter": 119, "verse": 10, "text": "With all my heart I seek you. Do not allow me to stray from your commands!"}, {"pk": 2840649, "translation": "NET", "book": 19, "chapter": 119, "verse": 11, "text": "In my heart I store up your words, so I might not sin against you.", "comment": "tn Heb \u201cyour word.\u201d Some medieval Hebrew mss as well as the LXX read the plural, \u201cyour words.\u201d
tn Or \u201chide.\u201d"}, {"pk": 2840650, "translation": "NET", "book": 19, "chapter": 119, "verse": 12, "text": "You deserve praise, O LORD! Teach me your statutes!", "comment": "tn Heb \u201c[are] blessed.\u201d"}, {"pk": 2840651, "translation": "NET", "book": 19, "chapter": 119, "verse": 13, "text": "With my lips I proclaim all the regulations you have revealed.", "comment": "tn Heb \u201cof your mouth.\u201d"}, {"pk": 2840652, "translation": "NET", "book": 19, "chapter": 119, "verse": 14, "text": "I rejoice in the lifestyle prescribed by your rules as if they were riches of all kinds.", "comment": "tn Heb \u201call wealth.\u201d The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.
tn Heb \u201cas upon,\u201d meaning \u201cas if\u201d (see 2 Chr 32:19).
tn Heb \u201cin the way of your rules.\u201d"}, {"pk": 2840653, "translation": "NET", "book": 19, "chapter": 119, "verse": 15, "text": "I will meditate on your precepts and focus on your behavior.", "comment": "tn Heb \u201cgaze [at].\u201d
tn The cohortative verbal forms in this verse express the psalmist\u2019s resolve.
tn Heb \u201cways\u201d (referring figuratively to God\u2019s behavior here)."}, {"pk": 2840654, "translation": "NET", "book": 19, "chapter": 119, "verse": 16, "text": "I find delight in your statutes; I do not forget your instructions. \u05d2 (Gimel)", "comment": "tn Heb \u201cyour word.\u201d Many medieval Hebrew mss as well as the LXX read the plural here.
tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God\u2019s law. Another option is to translate with the future tense, \u201cI will find delight\u2026I will not forget.\u201d"}, {"pk": 2840655, "translation": "NET", "book": 19, "chapter": 119, "verse": 17, "text": "Be kind to your servant! Then I will live and keep your instructions.", "comment": "tn Heb \u201cyour word.\u201d Many medieval Hebrew mss as well as several ancient versions read the plural here.
tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.
tn The cohortative with vav (\u05d5) conjunctive indicates purpose/result after the imperative that begins the verse."}, {"pk": 2840656, "translation": "NET", "book": 19, "chapter": 119, "verse": 18, "text": "Open my eyes so I can truly see the marvelous things in your law!", "comment": "tn Heb \u201cuncover.\u201d The verb form \u05d2\u05bc\u05b7\u05dc (gal) is an apocopated Piel imperative from \u05d2\u05bc\u05b8\u05dc\u05b8\u05d4 (galah, see GKC 214 \u00a775.cc).
tn The cohortative with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative."}, {"pk": 2840657, "translation": "NET", "book": 19, "chapter": 119, "verse": 19, "text": "I am like a foreigner in this land. Do not hide your commands from me!", "comment": "tn Heb \u201cI am a resident alien in the land.\u201d Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of \u201clike\u201d) assumes the psalmist is speaking metaphorically, not literally."}, {"pk": 2840658, "translation": "NET", "book": 19, "chapter": 119, "verse": 20, "text": "I desperately long to know your regulations at all times.", "comment": "tn Heb \u201cmy soul languishes for longing for.\u201d"}, {"pk": 2840659, "translation": "NET", "book": 19, "chapter": 119, "verse": 21, "text": "You reprimand arrogant people. Those who stray from your commands are doomed.", "comment": "tn Heb \u201caccursed.\u201d The traditional punctuation of the Hebrew text takes \u201caccursed\u201d with the previous line (\u201carrogant, accursed ones\u201d), but it is preferable to take it with the second line as the predicate of the statement."}, {"pk": 2840660, "translation": "NET", "book": 19, "chapter": 119, "verse": 22, "text": "Spare me shame and humiliation, for I observe your rules.", "comment": "tn Heb \u201croll away from upon me.\u201d Some derive the imperatival form \u05d2\u05bc\u05b7\u05dc (gal) from \u05d2\u05bc\u05b8\u05dc\u05b8\u05d4 (galah, \u201cuncover,\u201d as in v. 18), but here the form is from \u05d2\u05bc\u05b8\u05dc\u05b7\u05dc (galal, \u201croll\u201d; see Josh 5:9, where \u05d7\u05b6\u05e8\u05b0\u05e4\u05bc\u05b8\u05d4 [kherpah, \u201cshame; reproach\u201d] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPsa), emend the form to \u05d2\u05bc\u05b9\u05dc (gol)."}, {"pk": 2840661, "translation": "NET", "book": 19, "chapter": 119, "verse": 23, "text": "Though rulers plot and slander me, your servant meditates on your statutes.", "comment": "tn Heb \u201cthough rulers sit, about me they talk together.\u201d (For another example of the Niphal of \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (davar) used with a suffixed form of the preposition \u05d1, see Ezek 33:30.)"}, {"pk": 2840662, "translation": "NET", "book": 19, "chapter": 119, "verse": 24, "text": "Yes, I find delight in your rules; they give me guidance. \u05d3 (Dalet)", "comment": "tn Heb \u201cmen of my counsel.\u201d That is, God\u2019s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies."}, {"pk": 2840663, "translation": "NET", "book": 19, "chapter": 119, "verse": 25, "text": "I collapse in the dirt. Revive me with your word!", "comment": "tn Heb \u201cmy soul clings to the dirt.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cbeing; soul\u201d) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a).
tn Heb \u201caccording to your word.\u201d Many medieval Hebrew mss read the plural \u201cyour words.\u201d"}, {"pk": 2840664, "translation": "NET", "book": 19, "chapter": 119, "verse": 26, "text": "I told you about my ways and you answered me. Teach me your statutes!", "comment": "tn Heb \u201cmy ways I proclaimed.\u201d"}, {"pk": 2840665, "translation": "NET", "book": 19, "chapter": 119, "verse": 27, "text": "Help me to understand what your precepts mean! Then I can meditate on your marvelous teachings.", "comment": "tn The cohortative with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative.
tn Heb \u201cthe way of your precepts make me understand.\u201d
tn Heb \u201cyour amazing things,\u201d which refers here to the teachings of the law (see v. 18)."}, {"pk": 2840666, "translation": "NET", "book": 19, "chapter": 119, "verse": 28, "text": "I collapse from grief. Sustain me by your word!", "comment": "tn Some translate \u201cmy soul weeps,\u201d taking the verb \u05d3\u05b8\u05dc\u05b7\u05e3 (dalaf) from a root meaning \u201cto drip; to drop\u201d (BDB 196 s.v. \u05d3\u05bc\u05b6\u05dc\u05b7\u05e3). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II \u05d3\u05dc\u05e3 proposes a homonymic root here, meaning \u201cbe sleepless.\u201d Following L. C. Allen (Psalms 101\u2013150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, \u201cto collapse; to crumple\u201d in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.
tn Heb \u201caccording to your word.\u201d Many medieval Hebrew mss read the plural \u201cyour words.\u201d"}, {"pk": 2840667, "translation": "NET", "book": 19, "chapter": 119, "verse": 29, "text": "Remove me from the path of deceit! Graciously give me your law!", "comment": "tn Heb \u201cbe gracious to me.\u201d The verb is used metonymically here for \u201cgraciously giving\u201d the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)
tn The \u201cpath of deceit\u201d refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the \u201cway of faithfulness\u201d in v. 30."}, {"pk": 2840668, "translation": "NET", "book": 19, "chapter": 119, "verse": 30, "text": "I choose the path of faithfulness; I am committed to your regulations.", "comment": "tn BDB 1000-1001 s.v. I \u05e9\u05c1\u05b8\u05d5\u05b8\u05d4 derives the verb from the first homonym listed, meaning \u201cto agree with; to be like; to resemble.\u201d It here means (in the Piel stem) \u201cto be accounted suitable,\u201d which in turn would mean by metonymy \u201cto accept; to be committed to.\u201d Some prefer to derive the verb from a homonym meaning \u201cto place; to set,\u201d but in this case an elliptical prepositional phrase must be understood, \u201cI place your regulations [before me]\u201d (see Ps 16:8)."}, {"pk": 2840669, "translation": "NET", "book": 19, "chapter": 119, "verse": 31, "text": "I hold fast to your rules. O LORD, do not let me be ashamed!", "comment": "tn Or \u201ccling to.\u201d"}, {"pk": 2840670, "translation": "NET", "book": 19, "chapter": 119, "verse": 32, "text": "I run along the path of your commands, for you enable me to do so. \u05d4 (He)", "comment": "tn Heb \u201cfor you make wide my heart.\u201d The \u201cheart\u201d is viewed here as the seat of the psalmist\u2019s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression \u201cyour heart will be wide\u201d means \u201cyour heart will swell with pride,\u201d but here the nuance appears to be different."}, {"pk": 2840671, "translation": "NET", "book": 19, "chapter": 119, "verse": 33, "text": "Teach me, O LORD, the lifestyle prescribed by your statutes, so that I might observe it continually.", "comment": "tn Heb \u201cand I will keep it to the end.\u201d The prefixed verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term \u05e2\u05b5\u05e7\u05b6\u05d1 (\u2019eqev) is understood to mean \u201cend\u201d here. Another option is to take \u05e2\u05b5\u05e7\u05b6\u05d1 (\u2019eqev) as meaning \u201creward\u201d here (see Ps 19:11) and to translate, \u201cso that I might observe it and be rewarded.\u201d
tn Heb \u201cthe way of your statutes.\u201d"}, {"pk": 2840672, "translation": "NET", "book": 19, "chapter": 119, "verse": 34, "text": "Give me understanding so that I might observe your law, and keep it with all my heart.", "comment": "tn The two prefixed verbal forms with vav (\u05d5) conjunctive indicate purpose/result after the introductory imperative."}, {"pk": 2840673, "translation": "NET", "book": 19, "chapter": 119, "verse": 35, "text": "Guide me in the path of your commands, for I delight to walk in it.", "comment": "tn Or \u201cmake me walk.\u201d
tn Heb \u201cfor in it I delight.\u201d"}, {"pk": 2840674, "translation": "NET", "book": 19, "chapter": 119, "verse": 36, "text": "Give me a desire for your rules, rather than for wealth gained unjustly.", "comment": "tn Heb \u201cturn my heart to your rules.\u201d
tn Heb \u201cand not unjust gain.\u201d"}, {"pk": 2840675, "translation": "NET", "book": 19, "chapter": 119, "verse": 37, "text": "Turn my eyes away from what is worthless! Revive me with your word!", "comment": "tn Heb \u201cby your word.\u201d
tn Heb \u201cMake my eyes pass by from looking at what is worthless.\u201d"}, {"pk": 2840676, "translation": "NET", "book": 19, "chapter": 119, "verse": 38, "text": "Confirm to your servant your promise, which you made to the one who honors you.", "comment": "tn Heb \u201cword.\u201d
tn Heb \u201cwhich [is] for your fear,\u201d that is, the promise made to those who exhibit fear of God."}, {"pk": 2840677, "translation": "NET", "book": 19, "chapter": 119, "verse": 39, "text": "Take away the insults that I dread! Indeed, your regulations are good.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201cmy reproach that I fear.\u201d"}, {"pk": 2840678, "translation": "NET", "book": 19, "chapter": 119, "verse": 40, "text": "Look, I long for your precepts. Revive me with your deliverance! \u05d5 (Vav)", "comment": "tn Or \u201crighteousness.\u201d"}, {"pk": 2840679, "translation": "NET", "book": 19, "chapter": 119, "verse": 41, "text": "May I experience your loyal love, O LORD, and your deliverance, as you promised.", "comment": "tn Or \u201csalvation\u201d (so many English versions).
tn Heb \u201caccording to your word.\u201d
tn Heb \u201cand may your loyal love come to me.\u201d"}, {"pk": 2840680, "translation": "NET", "book": 19, "chapter": 119, "verse": 42, "text": "Then I will have a reply for the one who insults me, for I trust in your word.", "comment": "tn Heb \u201cand I will answer [the] one who insults me a word.\u201d The prefixed verbal form with vav (\u05d5) conjunctive indicates purpose/result after the jussive (see v. 41)."}, {"pk": 2840681, "translation": "NET", "book": 19, "chapter": 119, "verse": 43, "text": "Do not completely deprive me of a truthful testimony, for I await your justice.", "comment": "tn Heb \u201cdo not snatch from my mouth a word of truth to excess.\u201d The psalmist wants to be able to give a reliable testimony about the Lord\u2019s loyal love (vv. 41\u201342), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking."}, {"pk": 2840682, "translation": "NET", "book": 19, "chapter": 119, "verse": 44, "text": "Then I will keep your law continually now and for all time.", "comment": "tn The cohortative verbal form with vav (\u05d5) conjunctive indicates purpose/result after the negated jussive (see v. 43).
tn Or \u201cforever and ever.\u201d"}, {"pk": 2840683, "translation": "NET", "book": 19, "chapter": 119, "verse": 45, "text": "I will be secure, for I seek your precepts.", "comment": "tn Heb \u201cand I will walk about in a wide place.\u201d The cohortative with prefixed vav (\u05d5) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43\u201344). Another option is to take the cohortative as expressing the psalmist\u2019s request. In this case one could translate, \u201cand please give me security.\u201d"}, {"pk": 2840684, "translation": "NET", "book": 19, "chapter": 119, "verse": 46, "text": "I will speak about your regulations before kings and not be ashamed.", "comment": "tn The series of four cohortatives with prefixed vav (\u05d5) conjunctive in vv. 46\u201348 list further consequences of the anticipated positive divine response to the request made in v. 43."}, {"pk": 2840685, "translation": "NET", "book": 19, "chapter": 119, "verse": 47, "text": "I will find delight in your commands, which I love."}, {"pk": 2840686, "translation": "NET", "book": 19, "chapter": 119, "verse": 48, "text": "I will lift my hands to your commands, which I love, and I will meditate on your statutes. \u05d6 (Zayin)", "comment": "tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God\u2019s law borders on the extreme, some prefer to emend the text to \u201cI lift up my hands to you,\u201d eliminating \u201cyour commands, which I love\u201d as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that \u201clifting the hands\u201d does not refer to prayer here, but to the psalmist\u2019s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God\u2019s commands (so NCV; cf. TEV, CEV, NLT)."}, {"pk": 2840687, "translation": "NET", "book": 19, "chapter": 119, "verse": 49, "text": "Remember your word to your servant, for you have given me hope."}, {"pk": 2840688, "translation": "NET", "book": 19, "chapter": 119, "verse": 50, "text": "This is what comforts me in my trouble, for your promise revives me.", "comment": "tn The hope generated by the promise (see v. 49b) brings comfort because (note \u201cfor\u201d at the beginning of the line) the promise revives the psalmist\u2019s spirits. Another option is to take \u05db\u05bc\u05b4\u05d9 (ki) at the beginning of the second line in the sense of \u201cthat,\u201d in which case \u201cthis\u201d refers to the promise\u2019s power to revive.
tn The demonstrative \u201cthis\u201d refers back to the hope just mentioned or forward to the statement in the second line concerning the promise\u2019s power to revive. See the note on the word \u201cme\u201d at the end of the verse for further discussion."}, {"pk": 2840689, "translation": "NET", "book": 19, "chapter": 119, "verse": 51, "text": "Arrogant people do nothing but scoff at me. Yet I do not turn aside from your law.", "comment": "tn Heb \u201cscoff at me to excess.\u201d"}, {"pk": 2840690, "translation": "NET", "book": 19, "chapter": 119, "verse": 52, "text": "I remember your ancient regulations, O LORD, and console myself.", "comment": "tn Heb \u201cI remember your regulations from of old.\u201d The prepositional phrase \u201cfrom of old\u201d apparently modifies \u201cyour regulations,\u201d alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, \u201cI have long remembered your regulations.\u201d
tn Or \u201cfind comfort.\u201d"}, {"pk": 2840691, "translation": "NET", "book": 19, "chapter": 119, "verse": 53, "text": "Rage takes hold of me because of the wicked, those who reject your law."}, {"pk": 2840692, "translation": "NET", "book": 19, "chapter": 119, "verse": 54, "text": "Your statutes have been my songs in the house where I live.", "comment": "tn Heb \u201csongs were your statutes to me.\u201d
tn Heb \u201cin the house of my dwelling place.\u201d Some take the Hebrew noun \u05de\u05b8\u05d2\u05d5\u05b9\u05e8 (magor) in the sense of \u201ctemporary abode,\u201d and see this as a reference to the psalmist\u2019s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15)."}, {"pk": 2840693, "translation": "NET", "book": 19, "chapter": 119, "verse": 55, "text": "I remember your name during the night, O LORD, and I will keep your law.", "comment": "tn The cohortative verbal form expresses the psalmist\u2019s resolve to obey the law."}, {"pk": 2840694, "translation": "NET", "book": 19, "chapter": 119, "verse": 56, "text": "This has been my practice, for I observe your precepts. \u05d7 (Khet)", "comment": "tn Heb \u201cthis has been to me.\u201d The demonstrative \u201cthis\u201d (1) refers back to the practices mentioned in vv. 54\u201355, or (2) looks forward to the statement in the second line, in which case the \u05db\u05bc\u05b4\u05d9 (ki) at the beginning of the second line should be translated \u201cthat.\u201d"}, {"pk": 2840695, "translation": "NET", "book": 19, "chapter": 119, "verse": 57, "text": "The LORD is my source of security. I have determined to follow your instructions.", "comment": "tn Heb \u201cmy portion [is] the Lord.\u201d The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5).
tn Heb \u201cto keep your words\u201d (see v. 9).
tn Heb \u201cI said.\u201d"}, {"pk": 2840696, "translation": "NET", "book": 19, "chapter": 119, "verse": 58, "text": "I seek your favor with all my heart. Have mercy on me as you promised!", "comment": "tn Heb \u201caccording to your word.\u201d
tn Heb \u201cI appease your face.\u201d"}, {"pk": 2840697, "translation": "NET", "book": 19, "chapter": 119, "verse": 59, "text": "I consider my actions and follow your rules.", "comment": "tn Heb \u201cmy ways.\u201d
tn Heb \u201cand I turn my feet toward.\u201d"}, {"pk": 2840698, "translation": "NET", "book": 19, "chapter": 119, "verse": 60, "text": "I keep your commands eagerly and without delay.", "comment": "tn Heb \u201cI hurry and I do not delay to keep your commands.\u201d"}, {"pk": 2840699, "translation": "NET", "book": 19, "chapter": 119, "verse": 61, "text": "The ropes of the wicked tighten around me, but I do not forget your law.", "comment": "tn Heb \u201csurround.\u201d"}, {"pk": 2840700, "translation": "NET", "book": 19, "chapter": 119, "verse": 62, "text": "In the middle of the night I arise to thank you for your just regulations.", "comment": "tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice."}, {"pk": 2840701, "translation": "NET", "book": 19, "chapter": 119, "verse": 63, "text": "I am a friend to all your loyal followers, and to those who keep your precepts.", "comment": "tn Heb \u201cto all who fear you.\u201d"}, {"pk": 2840702, "translation": "NET", "book": 19, "chapter": 119, "verse": 64, "text": "O LORD, your loyal love fills the earth. Teach me your statutes! \u05d8 (Tet)"}, {"pk": 2840703, "translation": "NET", "book": 19, "chapter": 119, "verse": 65, "text": "You are good to your servant, O LORD, just as you promised.", "comment": "tn Heb \u201cdo good.\u201d
tn Heb \u201caccording to your word.\u201d"}, {"pk": 2840704, "translation": "NET", "book": 19, "chapter": 119, "verse": 66, "text": "Teach me proper discernment and understanding! For I consider your commands to be reliable.", "comment": "tn Heb \u201cfor I believe in your commands.\u201d
tn Heb \u201cgoodness of taste.\u201d Here \u201ctaste\u201d refers to moral and ethical discernment."}, {"pk": 2840705, "translation": "NET", "book": 19, "chapter": 119, "verse": 67, "text": "Before I was afflicted I used to stray off, but now I keep your instructions.", "comment": "tn Heb \u201cbefore I suffered, I was straying off.\u201d
tn Heb \u201cyour word.\u201d"}, {"pk": 2840706, "translation": "NET", "book": 19, "chapter": 119, "verse": 68, "text": "You are good and you do good. Teach me your statutes!"}, {"pk": 2840707, "translation": "NET", "book": 19, "chapter": 119, "verse": 69, "text": "Arrogant people smear my reputation with lies, but I observe your precepts with all my heart.", "comment": "tn Heb \u201csmear over me a lie.\u201d"}, {"pk": 2840708, "translation": "NET", "book": 19, "chapter": 119, "verse": 70, "text": "Their hearts are calloused, but I find delight in your law.", "comment": "tn Heb \u201ctheir heart is insensitive like fat.\u201d"}, {"pk": 2840709, "translation": "NET", "book": 19, "chapter": 119, "verse": 71, "text": "It was good for me to suffer, so that I might learn your statutes."}, {"pk": 2840710, "translation": "NET", "book": 19, "chapter": 119, "verse": 72, "text": "The law you have revealed is more important to me than thousands of pieces of gold and silver. \u05d9 (Yod)", "comment": "tn Heb \u201cbetter to me [is] the law of your mouth than thousands of gold and silver.\u201d"}, {"pk": 2840711, "translation": "NET", "book": 19, "chapter": 119, "verse": 73, "text": "Your hands made me and formed me. Give me understanding so that I might learn your commands.", "comment": "tn Heb \u201cmade me and established me.\u201d The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have \u201cmade and established\u201d Israel.
tn The cohortative verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative."}, {"pk": 2840712, "translation": "NET", "book": 19, "chapter": 119, "verse": 74, "text": "Your loyal followers will be glad when they see me, for I find hope in your word.", "comment": "tn Heb \u201cthose who fear you will see me and rejoice.\u201d"}, {"pk": 2840713, "translation": "NET", "book": 19, "chapter": 119, "verse": 75, "text": "I know, LORD, that your regulations are just. You disciplined me because of your faithful devotion to me.", "comment": "tn In this context (note the second line) the Hebrew term \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9\u05dd (mishpatim), which so often refers to the regulations of God\u2019s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.
tn Heb \u201cand [in] faithfulness you afflicted me.\u201d"}, {"pk": 2840714, "translation": "NET", "book": 19, "chapter": 119, "verse": 76, "text": "May your loyal love console me, as you promised your servant.", "comment": "tn Heb \u201caccording to your word to your servant.\u201d"}, {"pk": 2840715, "translation": "NET", "book": 19, "chapter": 119, "verse": 77, "text": "May I experience your compassion, so I might live! For I find delight in your law.", "comment": "tn Heb \u201cand may your compassion come to me.\u201d"}, {"pk": 2840716, "translation": "NET", "book": 19, "chapter": 119, "verse": 78, "text": "May the arrogant be humiliated, for they have slandered me! But I meditate on your precepts.", "comment": "tn Heb \u201cfor [with] falsehood they have denied me justice.\u201d"}, {"pk": 2840717, "translation": "NET", "book": 19, "chapter": 119, "verse": 79, "text": "May your loyal followers turn to me, those who know your rules.", "comment": "tn Heb \u201cthose who fear you.\u201d"}, {"pk": 2840718, "translation": "NET", "book": 19, "chapter": 119, "verse": 80, "text": "May I be fully committed to your statutes, so that I might not be ashamed. \u05db (Kaf)", "comment": "tn Heb \u201cmay my heart be complete in your statutes.\u201d"}, {"pk": 2840719, "translation": "NET", "book": 19, "chapter": 119, "verse": 81, "text": "I desperately long for your deliverance. I find hope in your word.", "comment": "tn Heb \u201cmy soul pines for.\u201d See Ps 84:2."}, {"pk": 2840720, "translation": "NET", "book": 19, "chapter": 119, "verse": 82, "text": "My eyes grow tired as I wait for your promise to be fulfilled. I say, \u201cWhen will you comfort me?\u201d", "comment": "tn Heb \u201csaying.\u201d
tn Heb \u201cmy eyes fail for your word.\u201d The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3."}, {"pk": 2840721, "translation": "NET", "book": 19, "chapter": 119, "verse": 83, "text": "For I am like a wineskin dried up in smoke. I do not forget your statutes.", "comment": "tn Or \u201ceven though.\u201d
tn The Hebrew word \u05e0\u05b9\u05d0\u05d3 (no\u2019d, \u201cleather container\u201d) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).
tn Heb \u201cin the smoke.\u201d"}, {"pk": 2840722, "translation": "NET", "book": 19, "chapter": 119, "verse": 84, "text": "How long must your servant endure this? When will you judge those who pursue me?", "comment": "tn Heb \u201cHow long are the days of your servant?\u201d"}, {"pk": 2840723, "translation": "NET", "book": 19, "chapter": 119, "verse": 85, "text": "The arrogant dig pits to trap me, which violates your law.", "comment": "tn Heb \u201cfor me.\u201d
tn Heb \u201cwhich [is] not according to your law.\u201d"}, {"pk": 2840724, "translation": "NET", "book": 19, "chapter": 119, "verse": 86, "text": "All your commands are reliable. I am pursued without reason. Help me!", "comment": "sn God\u2019s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted."}, {"pk": 2840725, "translation": "NET", "book": 19, "chapter": 119, "verse": 87, "text": "They have almost destroyed me here on the earth, but I do not reject your precepts."}, {"pk": 2840726, "translation": "NET", "book": 19, "chapter": 119, "verse": 88, "text": "Revive me with your loyal love, that I might keep the rules you have revealed. \u05dc (Lamed)", "comment": "tn Heb \u201caccording to.\u201d
tn The cohortative verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative.
tn Heb \u201cof your mouth.\u201d"}, {"pk": 2840727, "translation": "NET", "book": 19, "chapter": 119, "verse": 89, "text": "O LORD, your instructions endure; they stand secure in heaven.", "comment": "tn Heb \u201cForever, O Lord, your word stands firm in heaven,\u201d or \u201cForever, O Lord, [is] your word; it stands firm in heaven.\u201d The translation assumes that \u201cyour word\u201d refers here to the body of divine instructions contained in the law (note the frequent references to the law in vv. 92\u201396). See vv. 9, 16\u201317, 57, 101, 105, 130, 139 and 160-61. The reference in v. 86 to God\u2019s law being faithful favors this interpretation. Another option is that \u201cyour word\u201d refers to God\u2019s assuring word of promise, mentioned in vv. 25, 28, 42, 65, 74, 81, 107, 114, 147 and 169. In this case one might translate, \u201cO Lord, your promise is reliable, it stands firm in heaven.\u201d"}, {"pk": 2840728, "translation": "NET", "book": 19, "chapter": 119, "verse": 90, "text": "You demonstrate your faithfulness to all generations. You established the earth and it stood firm.", "comment": "tn Heb \u201cto a generation and a generation [is] your faithfulness.\u201d"}, {"pk": 2840729, "translation": "NET", "book": 19, "chapter": 119, "verse": 91, "text": "Today they stand firm by your decrees, for all things are your servants."}, {"pk": 2840730, "translation": "NET", "book": 19, "chapter": 119, "verse": 92, "text": "If I had not found encouragement in your law, I would have died in my sorrow.", "comment": "tn Or \u201cmy suffering.\u201d
tn Heb \u201cif your law had not been my delight.\u201d"}, {"pk": 2840731, "translation": "NET", "book": 19, "chapter": 119, "verse": 93, "text": "I will never forget your precepts, for by them you have revived me."}, {"pk": 2840732, "translation": "NET", "book": 19, "chapter": 119, "verse": 94, "text": "I belong to you. Deliver me! For I seek your precepts."}, {"pk": 2840733, "translation": "NET", "book": 19, "chapter": 119, "verse": 95, "text": "The wicked prepare to kill me, yet I concentrate on your rules.", "comment": "tn Heb \u201cthe wicked wait for me to kill me.\u201d"}, {"pk": 2840734, "translation": "NET", "book": 19, "chapter": 119, "verse": 96, "text": "I realize that everything has its limits, but your commands are beyond full comprehension. \u05de (Mem)", "comment": "tn Heb \u201cto every perfection I have seen an end, your command is very wide.\u201d God\u2019s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97)."}, {"pk": 2840735, "translation": "NET", "book": 19, "chapter": 119, "verse": 97, "text": "O how I love your law! All day long I meditate on it."}, {"pk": 2840736, "translation": "NET", "book": 19, "chapter": 119, "verse": 98, "text": "Your commandments make me wiser than my enemies, for I am always aware of them.", "comment": "tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord\u2019s \u201ccommand\u201d refers here to the law (see Ps 19:8)."}, {"pk": 2840737, "translation": "NET", "book": 19, "chapter": 119, "verse": 99, "text": "I have more insight than all my teachers, for I meditate on your rules."}, {"pk": 2840738, "translation": "NET", "book": 19, "chapter": 119, "verse": 100, "text": "I am more discerning than those older than I, for I observe your precepts."}, {"pk": 2840739, "translation": "NET", "book": 19, "chapter": 119, "verse": 101, "text": "I stay away from the evil path, so that I might keep your instructions.", "comment": "tn Heb \u201cI hold back my feet.\u201d
tn Heb \u201cyour word.\u201d Many medieval Hebrew mss read the plural."}, {"pk": 2840740, "translation": "NET", "book": 19, "chapter": 119, "verse": 102, "text": "I do not turn aside from your regulations, for you teach me."}, {"pk": 2840741, "translation": "NET", "book": 19, "chapter": 119, "verse": 103, "text": "Your words are sweeter in my mouth than honey!", "comment": "tn Heb \u201cHow smooth they are to my palate, your word, more than honey to my mouth.\u201d A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural \u201cyour words,\u201d which can then be understood as the subject of the plural verb \u201cthey are smooth.\u201d"}, {"pk": 2840742, "translation": "NET", "book": 19, "chapter": 119, "verse": 104, "text": "Your precepts give me discernment. Therefore I hate all deceitful actions. \u05e0 (Nun)", "comment": "tn Heb \u201cevery false path.\u201d"}, {"pk": 2840743, "translation": "NET", "book": 19, "chapter": 119, "verse": 105, "text": "Your word is a lamp to walk by, and a light to illumine my path.", "comment": "tn Heb \u201c[is] a lamp for my foot and a light for my path.\u201d
tn Many medieval Hebrew mss read the plural (\u201cwords\u201d)."}, {"pk": 2840744, "translation": "NET", "book": 19, "chapter": 119, "verse": 106, "text": "I have vowed and solemnly sworn to keep your just regulations."}, {"pk": 2840745, "translation": "NET", "book": 19, "chapter": 119, "verse": 107, "text": "I am suffering terribly. O LORD, revive me with your word!", "comment": "tn Heb \u201caccording to your word.\u201d"}, {"pk": 2840746, "translation": "NET", "book": 19, "chapter": 119, "verse": 108, "text": "O LORD, please accept the freewill offerings of my praise! Teach me your regulations!", "comment": "tn Heb \u201cof my mouth.\u201d"}, {"pk": 2840747, "translation": "NET", "book": 19, "chapter": 119, "verse": 109, "text": "My life is in continual danger, but I do not forget your law.", "comment": "tn Heb \u201cmy life [is] in my hands continually.\u201d"}, {"pk": 2840748, "translation": "NET", "book": 19, "chapter": 119, "verse": 110, "text": "The wicked lay a trap for me, but I do not wander from your precepts."}, {"pk": 2840749, "translation": "NET", "book": 19, "chapter": 119, "verse": 111, "text": "I claim your rules as my permanent possession, for they give me joy.", "comment": "tn Heb \u201cfor the joy of my heart [are] they.\u201d"}, {"pk": 2840750, "translation": "NET", "book": 19, "chapter": 119, "verse": 112, "text": "I am determined to obey your statutes at all times, to the very end. \u05e1 (Samek) \u05b9119:113 I hate people with divided loyalties, but I love your law.", "comment": "tn Heb \u201cdivided ones.\u201d The word occurs only here; it appears to be derived from a verbal root, attested in Arabic, meaning \u201cto split\u201d (see HALOT 762 s.v. *\u05e1\u05b5\u05e2\u05b5\u05e3). Since the psalmist is emphasizing his unswerving allegiance to God and his law, the term probably refers to those who lack such loyalty. The translation is similar to that suggested by L. C. Allen, Psalms 101\u2013150 (WBC), 131.
tn Heb \u201cI turn my heart to do.\u201d"}, {"pk": 2840751, "translation": "NET", "book": 19, "chapter": 119, "verse": 114, "text": "You are my hiding place and my shield. I find hope in your word."}, {"pk": 2840752, "translation": "NET", "book": 19, "chapter": 119, "verse": 115, "text": "Turn away from me, you evil men, so that I can observe the commands of my God.", "comment": "tn The psalmist has already declared that he observes God\u2019s commands despite persecution, so here the idea must be \u201cso that I might observe the commands of my God unhindered by threats.\u201d
tn The cohortative verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative."}, {"pk": 2840753, "translation": "NET", "book": 19, "chapter": 119, "verse": 116, "text": "Sustain me as you promised, so that I will live. Do not disappoint me!", "comment": "tn Heb \u201caccording to your word.\u201d
tn Heb \u201cdo not make me ashamed of my hope.\u201d After the Hebrew verb \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 (bosh, \u201cto be ashamed\u201d) the preposition \u05de\u05b4\u05df (min, \u201cfrom\u201d) often introduces the reason for shame.
tn The prefixed verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative."}, {"pk": 2840754, "translation": "NET", "book": 19, "chapter": 119, "verse": 117, "text": "Support me, so that I will be delivered. Then I will focus on your statutes continually.", "comment": "tn Or \u201cand that I might focus.\u201d The two cohortatives with vav (\u05d5) conjunctive indicate purpose/result after the imperative at the beginning of the verse."}, {"pk": 2840755, "translation": "NET", "book": 19, "chapter": 119, "verse": 118, "text": "You despise all who stray from your statutes, for they are deceptive and unreliable.", "comment": "tn The Hebrew verb \u05e1\u05b8\u05dc\u05b8\u05d4 (salah, \u201cto disdain\u201d) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of \u201cto throw away.\u201d
tn Heb \u201cfor their deceit [is] falsehood.\u201d"}, {"pk": 2840756, "translation": "NET", "book": 19, "chapter": 119, "verse": 119, "text": "You remove all the wicked of the earth like slag. Therefore I love your rules.", "comment": "sn As he explains in the next verse, the psalmist\u2019s fear of judgment motivates him to obey God\u2019s rules.
sn Traditionally \u201cdross\u201d (so KJV, ASV, NIV). The metaphor comes from metallurgy; \u201cslag\u201d is the substance left over after the metallic ore has been refined."}, {"pk": 2840757, "translation": "NET", "book": 19, "chapter": 119, "verse": 120, "text": "My body trembles because I fear you; I am afraid of your judgments. \u05e2 (Ayin)", "comment": "tn Heb \u201cfrom fear of you.\u201d The pronominal suffix on the noun is an objective genitive.
tn Heb \u201cmy flesh.\u201d
tn The Hebrew verb \u05e1\u05b8\u05de\u05b7\u05e8 (samar, \u201cto tremble\u201d) occurs only here and in Job 4:15."}, {"pk": 2840758, "translation": "NET", "book": 19, "chapter": 119, "verse": 121, "text": "I do what is fair and right. Do not abandon me to my oppressors!", "comment": "tn Heb \u201cdo justice and righteousness.\u201d"}, {"pk": 2840759, "translation": "NET", "book": 19, "chapter": 119, "verse": 122, "text": "Guarantee the welfare of your servant! Do not let the arrogant oppress me!", "comment": "tn Heb \u201cbe surety for your servant for good.\u201d"}, {"pk": 2840760, "translation": "NET", "book": 19, "chapter": 119, "verse": 123, "text": "My eyes grow tired as I wait for your deliverance, for your reliable promise to be fulfilled.", "comment": "tn Heb \u201cand for the word of your faithfulness.\u201d
tn Heb \u201cmy eyes fail for your deliverance.\u201d The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See the similar phrase in v. 82."}, {"pk": 2840761, "translation": "NET", "book": 19, "chapter": 119, "verse": 124, "text": "Show your servant your loyal love! Teach me your statutes!", "comment": "tn Heb \u201cdo with your servant according to your loyal love.\u201d"}, {"pk": 2840762, "translation": "NET", "book": 19, "chapter": 119, "verse": 125, "text": "I am your servant. Give me insight, so that I can understand your rules.", "comment": "tn or \u201cknow.\u201d The cohortative verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative."}, {"pk": 2840763, "translation": "NET", "book": 19, "chapter": 119, "verse": 126, "text": "It is time for the LORD to act \u2014 they break your law!"}, {"pk": 2840764, "translation": "NET", "book": 19, "chapter": 119, "verse": 127, "text": "For this reason I love your commands more than gold, even purest gold.", "comment": "tn \u201cFor this reason\u201d connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119\u2013120) is imminent, he remains loyal to God\u2019s law."}, {"pk": 2840765, "translation": "NET", "book": 19, "chapter": 119, "verse": 128, "text": "For this reason I carefully follow all your precepts. I hate all deceitful actions. \u05e4 (Pe)", "comment": "tn Heb \u201cfor this reason all the precepts of everything I regard as right.\u201d The phrase \u201cprecepts of everything\u201d is odd. It is preferable to take the kaf (\u05db) on \u05db\u05bc\u05b9\u05dc (kol, \u201ceverything) with the preceding form as a pronominal suffix, \u201cyour precepts,\u201d and the lamed (\u05dc) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101\u2013150 (WBC), 138.
tn Heb \u201cevery false path.\u201d"}, {"pk": 2840766, "translation": "NET", "book": 19, "chapter": 119, "verse": 129, "text": "Your rules are marvelous. Therefore I observe them."}, {"pk": 2840767, "translation": "NET", "book": 19, "chapter": 119, "verse": 130, "text": "Your instructions are a doorway through which light shines. They give insight to the untrained.", "comment": "tn Or \u201cthe [morally] naive,\u201d that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Pss 19:7; 116:6.
tn Heb \u201cthe doorway of your words gives light.\u201d God\u2019s \u201cwords\u201d refer here to the instructions in his law (see vv. 9, 57).
tn Heb \u201cit [i.e., the doorway] gives.\u201d"}, {"pk": 2840768, "translation": "NET", "book": 19, "chapter": 119, "verse": 131, "text": "I open my mouth and pant, because I long for your commands.", "comment": "tn The verb occurs only here in the OT."}, {"pk": 2840769, "translation": "NET", "book": 19, "chapter": 119, "verse": 132, "text": "Turn toward me and extend mercy to me, as you typically do to your loyal followers.", "comment": "tn Heb \u201caccording to custom toward the lovers of your name.\u201d The \u201clovers of\u201d God\u2019s \u201cname\u201d are the Lord\u2019s loyal followers. See Pss 5:11; 69:36; Isa 56:6."}, {"pk": 2840770, "translation": "NET", "book": 19, "chapter": 119, "verse": 133, "text": "Direct my steps by your word! Do not let any sin dominate me!", "comment": "tn God\u2019s \u201cword\u201d refers here to his law (see v. 11)."}, {"pk": 2840771, "translation": "NET", "book": 19, "chapter": 119, "verse": 134, "text": "Deliver me from oppressive men, so that I can keep your precepts.", "comment": "tn The cohortative verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative.
tn Or \u201credeem me.\u201d"}, {"pk": 2840772, "translation": "NET", "book": 19, "chapter": 119, "verse": 135, "text": "Smile on your servant! Teach me your statutes!", "comment": "tn Heb \u201ccause your face to shine.\u201d"}, {"pk": 2840773, "translation": "NET", "book": 19, "chapter": 119, "verse": 136, "text": "Tears stream down from my eyes, because people do not keep your law. \u05e6 (Tsade)", "comment": "tn Heb \u201c[with] flowing streams my eyes go down.\u201d
tn Heb \u201cthey\u201d; even though somewhat generic, the referent (people) has been specified in the translation for clarity."}, {"pk": 2840774, "translation": "NET", "book": 19, "chapter": 119, "verse": 137, "text": "You are just, O LORD, and your judgments are fair."}, {"pk": 2840775, "translation": "NET", "book": 19, "chapter": 119, "verse": 138, "text": "The rules you impose are just, and absolutely reliable.", "comment": "tn Heb \u201cyou commanded [in] justice your rules.\u201d"}, {"pk": 2840776, "translation": "NET", "book": 19, "chapter": 119, "verse": 139, "text": "My zeal consumes me, for my enemies forget your instructions.", "comment": "tn Heb \u201cyour words.\u201d
tn or \u201czeal.\u201d
tn Heb \u201cdestroys,\u201d in a hyperbolic sense."}, {"pk": 2840777, "translation": "NET", "book": 19, "chapter": 119, "verse": 140, "text": "Your word is absolutely pure, and your servant loves it!"}, {"pk": 2840778, "translation": "NET", "book": 19, "chapter": 119, "verse": 141, "text": "I am insignificant and despised, yet I do not forget your precepts."}, {"pk": 2840779, "translation": "NET", "book": 19, "chapter": 119, "verse": 142, "text": "Your justice endures, and your law is reliable.", "comment": "tn Heb \u201cyour justice [is] justice forever.\u201d
tn Or \u201ctruth.\u201d"}, {"pk": 2840780, "translation": "NET", "book": 19, "chapter": 119, "verse": 143, "text": "Distress and hardship confront me, yet I find delight in your commands.", "comment": "tn Heb \u201cfind.\u201d"}, {"pk": 2840781, "translation": "NET", "book": 19, "chapter": 119, "verse": 144, "text": "Your rules remain just. Give me insight so that I can live. \u05e7 (Qof)", "comment": "tn The cohortative verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative.
tn Heb \u201cjust are your rules forever.\u201d"}, {"pk": 2840782, "translation": "NET", "book": 19, "chapter": 119, "verse": 145, "text": "I cried out with all my heart, \u201cAnswer me, O LORD! I will observe your statutes.\u201d"}, {"pk": 2840783, "translation": "NET", "book": 19, "chapter": 119, "verse": 146, "text": "I cried out to you, \u201cDeliver me, so that I can keep your rules.\u201d", "comment": "tn The cohortative verbal form with vav (\u05d5) conjunctive indicates purpose/result after the preceding imperative."}, {"pk": 2840784, "translation": "NET", "book": 19, "chapter": 119, "verse": 147, "text": "I am up before dawn crying for help. I find hope in your word."}, {"pk": 2840785, "translation": "NET", "book": 19, "chapter": 119, "verse": 148, "text": "My eyes anticipate the nighttime hours, so that I can meditate on your word."}, {"pk": 2840786, "translation": "NET", "book": 19, "chapter": 119, "verse": 149, "text": "Listen to me because of your loyal love! O LORD, revive me, as you typically do!", "comment": "tn Heb \u201caccording to your custom.\u201d
tn Heb \u201caccording to.\u201d
tn Heb \u201cmy voice.\u201d"}, {"pk": 2840787, "translation": "NET", "book": 19, "chapter": 119, "verse": 150, "text": "Those who are eager to do wrong draw near; they are far from your law.", "comment": "tn Heb \u201cthose who pursue.\u201d"}, {"pk": 2840788, "translation": "NET", "book": 19, "chapter": 119, "verse": 151, "text": "You are near, O LORD, and all your commands are reliable.", "comment": "tn Or \u201ctruth.\u201d"}, {"pk": 2840789, "translation": "NET", "book": 19, "chapter": 119, "verse": 152, "text": "I learned long ago that you ordained your rules to last. \u05e8 (Resh)", "comment": "tn Heb \u201clong ago I knew concerning your rules, that forever you established them.\u201d See v. 89 for the same idea. The translation assumes that the preposition \u05de\u05b4\u05df (min) prefixed to \u201cyour rules\u201d introduces the object of the verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019), as in 1 Sam 23:23. Another option is that the preposition indicates source, in which case one might translate, \u201cLong ago I realized from your rules that forever you established them\u201d (cf. NIV, NRSV)."}, {"pk": 2840790, "translation": "NET", "book": 19, "chapter": 119, "verse": 153, "text": "See my pain and rescue me! For I do not forget your law."}, {"pk": 2840791, "translation": "NET", "book": 19, "chapter": 119, "verse": 154, "text": "Fight for me and defend me! Revive me with your word!", "comment": "tn Or \u201cargue my case.\u201d
tn Heb \u201cand redeem me.\u201d The verb \u201credeem\u201d casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14)."}, {"pk": 2840792, "translation": "NET", "book": 19, "chapter": 119, "verse": 155, "text": "The wicked have no chance for deliverance, for they do not seek your statutes.", "comment": "tn Heb \u201cfar from the wicked [is] deliverance.\u201d"}, {"pk": 2840793, "translation": "NET", "book": 19, "chapter": 119, "verse": 156, "text": "Your compassion is great, O LORD. Revive me, as you typically do!", "comment": "tn Heb \u201caccording to your customs.\u201d"}, {"pk": 2840794, "translation": "NET", "book": 19, "chapter": 119, "verse": 157, "text": "The enemies who chase me are numerous. Yet I do not turn aside from your rules.", "comment": "tn Heb \u201cmany [are] those who chase me and my enemies.\u201d"}, {"pk": 2840795, "translation": "NET", "book": 19, "chapter": 119, "verse": 158, "text": "I take note of the treacherous and despise them, because they do not keep your instructions.", "comment": "tn Heb \u201cyour word.\u201d"}, {"pk": 2840796, "translation": "NET", "book": 19, "chapter": 119, "verse": 159, "text": "See how I love your precepts! O LORD, revive me with your loyal love!"}, {"pk": 2840797, "translation": "NET", "book": 19, "chapter": 119, "verse": 160, "text": "Your instructions are totally reliable; all your just regulations endure. \u05e9\u05c2/\u05e9\u05c1 (Sin/Shin)", "comment": "tn Heb \u201cthe head of your word is truth, and forever [is] all your just regulation.\u201d The term \u201chead\u201d is used here of the \u201csum total\u201d of God\u2019s instructions."}, {"pk": 2840798, "translation": "NET", "book": 19, "chapter": 119, "verse": 161, "text": "Rulers pursue me for no reason, yet I am more afraid of disobeying your instructions.", "comment": "tn Heb \u201cand because of your instructions my heart trembles.\u201d The psalmist\u2019s healthy \u201cfear\u201d of the consequences of violating God\u2019s instructions motivates him to obey them. See v. 120."}, {"pk": 2840799, "translation": "NET", "book": 19, "chapter": 119, "verse": 162, "text": "I rejoice in your instructions, like one who finds much plunder.", "comment": "tn Heb \u201clike one who finds great plunder.\u201d See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle."}, {"pk": 2840800, "translation": "NET", "book": 19, "chapter": 119, "verse": 163, "text": "I hate and despise deceit; I love your law."}, {"pk": 2840801, "translation": "NET", "book": 19, "chapter": 119, "verse": 164, "text": "Seven times a day I praise you because of your just regulations.", "comment": "tn The number \u201cseven\u201d is use rhetorically to suggest thoroughness."}, {"pk": 2840802, "translation": "NET", "book": 19, "chapter": 119, "verse": 165, "text": "Those who love your law are completely secure; nothing causes them to stumble.", "comment": "tn Heb \u201cand there is no stumbling to them.\u201d
tn Heb \u201cgreat peace [is] to the lovers of your law.\u201d"}, {"pk": 2840803, "translation": "NET", "book": 19, "chapter": 119, "verse": 166, "text": "I hope for your deliverance, O LORD, and I obey your commands.", "comment": "tn Heb \u201cdo.\u201d"}, {"pk": 2840804, "translation": "NET", "book": 19, "chapter": 119, "verse": 167, "text": "I keep your rules; I love them greatly."}, {"pk": 2840805, "translation": "NET", "book": 19, "chapter": 119, "verse": 168, "text": "I keep your precepts and rules, for you are aware of everything I do. \u05ea (Tav)", "comment": "tn Heb \u201cfor all my ways [are] before you.\u201d"}, {"pk": 2840806, "translation": "NET", "book": 19, "chapter": 119, "verse": 169, "text": "Listen to my cry for help, O LORD! Give me insight by your word!", "comment": "tn Heb \u201cmay my cry approach before you.\u201d"}, {"pk": 2840807, "translation": "NET", "book": 19, "chapter": 119, "verse": 170, "text": "Listen to my appeal for mercy! Deliver me, as you promised.", "comment": "tn Heb \u201cmay my appeal for mercy come before you.\u201d
tn Heb \u201caccording to your speech.\u201d"}, {"pk": 2840808, "translation": "NET", "book": 19, "chapter": 119, "verse": 171, "text": "May praise flow freely from my lips, for you teach me your statutes."}, {"pk": 2840809, "translation": "NET", "book": 19, "chapter": 119, "verse": 172, "text": "May my tongue sing about your instructions, for all your commands are just.", "comment": "tn Heb \u201cyour word.\u201d"}, {"pk": 2840810, "translation": "NET", "book": 19, "chapter": 119, "verse": 173, "text": "May your hand help me, for I choose to obey your precepts.", "comment": "tn The words \u201cto obey\u201d are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity."}, {"pk": 2840811, "translation": "NET", "book": 19, "chapter": 119, "verse": 174, "text": "I long for your deliverance, O LORD; I find delight in your law."}, {"pk": 2840812, "translation": "NET", "book": 19, "chapter": 119, "verse": 175, "text": "May I live and praise you! May your regulations help me!", "comment": "tn Heb \u201cmy life.\u201d
tn God\u2019s regulations will \u201chelp\u201d the psalmist by giving him moral and ethical guidance."}, {"pk": 2840813, "translation": "NET", "book": 19, "chapter": 119, "verse": 176, "text": "I have wandered off like a lost sheep. Come looking for your servant, for I do not forget your commands.", "comment": "tn Heb \u201cI stray like a lost sheep.\u201d It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God\u2019s path (see the second half of the verse, as well as v. 110)."}, {"pk": 2840814, "translation": "NET", "book": 19, "chapter": 120, "verse": 1, "text": "In my distress I cried out to the LORD and he answered me.", "comment": "sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
sn Psalm 120. The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist\u2019s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3\u20134) and a lament (vv. 5\u20137). Perhaps vv. 2\u20137 recall the psalmist\u2019s prayer when he cried out to the Lord."}, {"pk": 2840815, "translation": "NET", "book": 19, "chapter": 120, "verse": 2, "text": "I said, \u201cO LORD, rescue me from those who lie with their lips and those who deceive with their tongue.", "comment": "tn The words \u201cI said\u201d are supplied in the translation for clarification. See the introductory note for this psalm.
tn Heb \u201cfrom a tongue of deception.\u201d
tn Heb \u201cfrom a lip of falsehood.\u201d
tn Or \u201cmy life.\u201d"}, {"pk": 2840816, "translation": "NET", "book": 19, "chapter": 120, "verse": 3, "text": "How will he severely punish you, you deceptive talker?", "comment": "tn Heb \u201cWhat will he give to you, and what will he add to you, O tongue of deception?\u201d The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs \u201cgive\u201d and \u201cadd.\u201d The second part of the question echoes a standard curse formula, \u201cthus the Lord/God will do \u2026 and thus he will add\u201d (see Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 19:13; 1 Kgs 2:23; 2 Kgs 6:31)."}, {"pk": 2840817, "translation": "NET", "book": 19, "chapter": 120, "verse": 4, "text": "Here\u2019s how! With the sharp arrows of warriors, with arrowheads forged over the hot coals.", "comment": "tn The words \u201chere\u2019s how\u201d are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.
tn Heb \u201cwith coals of the wood of the broom plant.\u201d The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads."}, {"pk": 2840818, "translation": "NET", "book": 19, "chapter": 120, "verse": 5, "text": "How miserable I am! For I have lived temporarily in Meshech; I have resided among the tents of Kedar.", "comment": "tn Or \u201cwoe to me.\u201d The Hebrew term \u05d0\u05d5\u05b9\u05d9\u05b8\u05d4 (\u2019oyah, \u201cwoe\u201d) which occurs only here, is an alternate form of \u05d0\u05d5\u05b9\u05d9 (\u2019oy).
tn Heb \u201cI live as a resident alien.\u201d
sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads \u201cMash,\u201d not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101\u2013150 (WBC), 146."}, {"pk": 2840819, "translation": "NET", "book": 19, "chapter": 120, "verse": 6, "text": "For too long I have had to reside with those who hate peace.", "comment": "tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals."}, {"pk": 2840820, "translation": "NET", "book": 19, "chapter": 120, "verse": 7, "text": "I am committed to peace, but when I speak, they want to make war.", "comment": "tn Heb \u201cI, peace.\u201d
tn Heb \u201cthey [are] for war.\u201d"}, {"pk": 2840821, "translation": "NET", "book": 19, "chapter": 121, "verse": 1, "text": "I look up toward the hills. From where does my help come?", "comment": "tn Heb \u201cI lift my eyes.\u201d
tn The Hebrew term \u05de\u05b5\u05d0\u05b7\u05d9\u05b4\u05df (me\u2019ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, \u201cFrom where does my help come?\u201d Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3\u20138), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1\u20132, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4\u20138. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two\u2019s response to the words of speaker one. See the note on the word \u201csleep\u201d at the end of v. 3."}, {"pk": 2840822, "translation": "NET", "book": 19, "chapter": 121, "verse": 2, "text": "My help comes from the LORD, the Creator of heaven and earth!", "comment": "tn Heb \u201cmy help [is] from with the Lord.\u201d
tn Or \u201cMaker.\u201d"}, {"pk": 2840823, "translation": "NET", "book": 19, "chapter": 121, "verse": 3, "text": "May he not allow your foot to slip! May your protector not sleep!", "comment": "tn Heb \u201cthe one who guards you.\u201d
tn The prefixed verbal forms following the negative particle \u05d0\u05dc appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1\u20132 and the speaker in vv. 4\u20138. However, according to GKC 322 \u00a7109.e), the jussives are used rhetorically here \u201cto express the conviction that something cannot or should not happen.\u201d In this case one should probably translate, \u201che will not allow your foot to slip, your protector will not sleep,\u201d and understand just one speaker in vv. 4\u20138."}, {"pk": 2840824, "translation": "NET", "book": 19, "chapter": 121, "verse": 4, "text": "Look! Israel\u2019s protector does not sleep or slumber!", "comment": "tn Heb \u201cthe one who guards Israel.\u201d"}, {"pk": 2840825, "translation": "NET", "book": 19, "chapter": 121, "verse": 5, "text": "The LORD is your protector; the LORD is the shade at your right hand."}, {"pk": 2840826, "translation": "NET", "book": 19, "chapter": 121, "verse": 6, "text": "The sun will not harm you by day, or the moon by night.", "comment": "sn One hardly thinks of the moon\u2019s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression \u201cmoonstruck,\u201d which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively."}, {"pk": 2840827, "translation": "NET", "book": 19, "chapter": 121, "verse": 7, "text": "The LORD will protect you from all harm; he will protect your life."}, {"pk": 2840828, "translation": "NET", "book": 19, "chapter": 121, "verse": 8, "text": "The LORD will protect you in all you do, now and forevermore.", "comment": "tn Heb \u201cyour going out and your coming in.\u201d"}, {"pk": 2840829, "translation": "NET", "book": 19, "chapter": 122, "verse": 1, "text": "I was glad because they said to me, \u201cWe will go to the LORD\u2019s temple.\u201d", "comment": "tn Heb \u201cin the ones saying to me.\u201d After the verb \u05e9\u05c2\u05b8\u05de\u05b7\u05d7 (samakh), the preposition \u05d1\u05bc\u05b0 (bet) usually introduces the reason for joy.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city\u2019s security."}, {"pk": 2840830, "translation": "NET", "book": 19, "chapter": 122, "verse": 2, "text": "Our feet are standing inside your gates, O Jerusalem.", "comment": "tn Or \u201cwere.\u201d"}, {"pk": 2840831, "translation": "NET", "book": 19, "chapter": 122, "verse": 3, "text": "Jerusalem is a city designed to accommodate an assembly.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc Heb \u201cJerusalem, which is built like a city which is joined to her together.\u201d The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb \u05d7\u05bb\u05d1\u05bc\u05b0\u05e8\u05b8\u05d4 (khubb\u00ffrah, \u201cis joined\u201d) to a noun \u05d7\u05b6\u05d1\u05b0\u05e8\u05b8\u05d4 (khevrah, \u201cassociation; company\u201d). The text then reads literally, \u201cJerusalem, which is built like a city which has a company together.\u201d This in turn can be taken as a reference to Jerusalem\u2019s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4\u20135)."}, {"pk": 2840832, "translation": "NET", "book": 19, "chapter": 122, "verse": 4, "text": "The tribes go up there, the tribes of the LORD, where it is required that Israel give thanks to the name of the LORD.", "comment": "tn Heb \u201c[it is] a statute for Israel to give thanks to the name of the Lord.\u201d
tn Heb \u201cwhich is where the tribes go up.\u201d
tn Or \u201cwent up.\u201d"}, {"pk": 2840833, "translation": "NET", "book": 19, "chapter": 122, "verse": 5, "text": "Indeed, the leaders sit there on thrones and make legal decisions, on the thrones of the house of David.", "comment": "tn Or \u201csat.\u201d
tn Heb \u201cIndeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2840834, "translation": "NET", "book": 19, "chapter": 122, "verse": 6, "text": "Pray for the peace of Jerusalem! May those who love her prosper!", "comment": "tn Heb \u201cask [for].\u201d
tn Or \u201cbe secure.\u201d"}, {"pk": 2840835, "translation": "NET", "book": 19, "chapter": 122, "verse": 7, "text": "May there be peace inside your defenses, and prosperity inside your fortresses!", "comment": "tn or \u201csecurity.\u201d
tn The psalmist uses second feminine singular pronominal forms to address personified Jerusalem."}, {"pk": 2840836, "translation": "NET", "book": 19, "chapter": 122, "verse": 8, "text": "For the sake of my brothers and my neighbors I will say, \u201cMay there be peace in you!\u201d"}, {"pk": 2840837, "translation": "NET", "book": 19, "chapter": 122, "verse": 9, "text": "For the sake of the temple of the LORD our God I will pray for you to prosper.", "comment": "tn Heb \u201cI will seek good for you.\u201d The psalmist will seek Jerusalem\u2019s \u201cgood\u201d through prayer."}, {"pk": 2840838, "translation": "NET", "book": 19, "chapter": 123, "verse": 1, "text": "I look up toward you, the one enthroned in heaven.", "comment": "sn Psalm 123. The psalmist, speaking for God\u2019s people, acknowledges his dependence on God in the midst of a crisis.
tn Heb \u201cI lift my eyes.\u201d
tn Heb \u201csitting.\u201d The Hebrew verb \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav) is here used metonymically of \u201csitting enthroned\u201d (see Pss 9:7; 29:10; 55:19; 102:12).
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21."}, {"pk": 2840839, "translation": "NET", "book": 19, "chapter": 123, "verse": 2, "text": "Look, as the eyes of servants look to the hand of their master, as the eyes of a female servant look to the hand of her mistress, so my eyes will look to the LORD, our God, until he shows us favor.", "comment": "sn Servants look to their master for food, shelter, and other basic needs."}, {"pk": 2840840, "translation": "NET", "book": 19, "chapter": 123, "verse": 3, "text": "Show us favor, O LORD, show us favor! For we have had our fill of humiliation, and then some.", "comment": "tn Heb \u201cfor greatly we are filled [with] humiliation.\u201d"}, {"pk": 2840841, "translation": "NET", "book": 19, "chapter": 123, "verse": 4, "text": "We have had our fill of the taunts of the self-assured, of the contempt of the proud.", "comment": "tn Heb \u201cgreatly our soul is full to it.\u201d"}, {"pk": 2840842, "translation": "NET", "book": 19, "chapter": 124, "verse": 1, "text": "\u201cIf the LORD had not been on our side\u201d \u2014 let Israel say this! \u2014", "comment": "sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21."}, {"pk": 2840843, "translation": "NET", "book": 19, "chapter": 124, "verse": 2, "text": "if the LORD had not been on our side, when men attacked us,", "comment": "tn Heb \u201crose up against us.\u201d"}, {"pk": 2840844, "translation": "NET", "book": 19, "chapter": 124, "verse": 3, "text": "they would have swallowed us alive, when their anger raged against us."}, {"pk": 2840845, "translation": "NET", "book": 19, "chapter": 124, "verse": 4, "text": "The water would have overpowered us; the current would have overwhelmed us.", "comment": "tn Heb \u201cwould have passed over.\u201d
tn Heb \u201cour being.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a).
tn Or \u201cstream.\u201d"}, {"pk": 2840846, "translation": "NET", "book": 19, "chapter": 124, "verse": 5, "text": "The raging water would have overwhelmed us.", "comment": "tn Heb \u201cthen they would have passed over our being, the raging waters.\u201d"}, {"pk": 2840847, "translation": "NET", "book": 19, "chapter": 124, "verse": 6, "text": "The LORD deserves praise, for he did not hand us over as prey to their teeth.", "comment": "tn Heb \u201cblessed [be] the Lord.\u201d
tn Heb \u201c[the one] who.\u201d"}, {"pk": 2840848, "translation": "NET", "book": 19, "chapter": 124, "verse": 7, "text": "We escaped with our lives, like a bird from a hunter\u2019s snare. The snare broke, and we escaped.", "comment": "tn Heb \u201cour life escaped.\u201d"}, {"pk": 2840849, "translation": "NET", "book": 19, "chapter": 124, "verse": 8, "text": "Our deliverer is the LORD, the Creator of heaven and earth.", "comment": "tn Heb \u201cour help [is] in the name of the Lord.\u201d
tn Or \u201cMaker.\u201d"}, {"pk": 2840850, "translation": "NET", "book": 19, "chapter": 125, "verse": 1, "text": "Those who trust in the LORD are like Mount Zion; it cannot be upended and will endure forever.", "comment": "sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
sn Psalm 125. The psalmist affirms his confidence in the Lord\u2019s protection and justice."}, {"pk": 2840851, "translation": "NET", "book": 19, "chapter": 125, "verse": 2, "text": "As the mountains surround Jerusalem, so the LORD surrounds his people, now and forevermore.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2840852, "translation": "NET", "book": 19, "chapter": 125, "verse": 3, "text": "Indeed, the scepter of a wicked king will not settle upon the allotted land of the godly. Otherwise the godly might do what is wrong.", "comment": "tn Heb \u201cso that the godly might not stretch out their hands in wrongdoing.\u201d A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.
tn Heb \u201ca scepter of wickedness.\u201d The \u201cscepter\u201d symbolizes royal authority; when collocated with \u201cwickedness\u201d the phrase refers to an oppressive foreign conqueror.
tn Or \u201cfor.\u201d
tn Or \u201crest.\u201d"}, {"pk": 2840853, "translation": "NET", "book": 19, "chapter": 125, "verse": 4, "text": "Do good, O LORD, to those who are good, to the morally upright!", "comment": "tn Heb \u201cpure of heart.\u201d The \u201cheart\u201d is here viewed as the seat of one\u2019s moral character and motives. The \u201cpure of heart\u201d are God\u2019s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 94:15; 97:11)."}, {"pk": 2840854, "translation": "NET", "book": 19, "chapter": 125, "verse": 5, "text": "As for those who are bent on traveling a sinful path, may the LORD remove them, along with those who behave wickedly! May Israel experience peace!", "comment": "tn Heb \u201clead them away.\u201d The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, \u201cthe Lord will remove them\u201d (cf. NIV, NRSV).
tn Heb \u201cthe workers of wickedness.\u201d
tn Heb \u201cpeace [be] upon Israel.\u201d The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).
tn Heb \u201cand the ones making their paths twisted.\u201d A sinful lifestyle is compared to a twisting, winding road."}, {"pk": 2840855, "translation": "NET", "book": 19, "chapter": 126, "verse": 1, "text": "When the LORD restored the well-being of Zion, we thought we were dreaming.", "comment": "tn Heb \u201cwe were like dreamers.\u201d This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7\u20138). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God\u2019s renewed favor to a prophet\u2019s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11\u201315; 1 Kgs 3:5\u201315), so the community was aware of God\u2019s presence in a special way in the day of Zion\u2019s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning \u201cto be healthy; to be strong\u201d (see BDB 321 s.v. I \u05d7\u05b8\u05dc\u05b7\u05dd) and translate, \u201cwe were like those restored to health.\u201d This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101\u2013150 [WBC], 170-71) for a discussion of the viewpoints.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
tn Heb \u201cturns with a turning [toward] his people.\u201d The Hebrew noun \u05e9\u05c1\u05b4\u05d9\u05d1\u05b7\u05ea (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05ea (shevit) or \u05e9\u05c1\u05b0\u05d1\u05d5\u05bc\u05ea (sh\u00ffvut), both of which are used as a cognate accusative of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv; see Ps 14:7). However an Aramaic cognate of \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05ea appears in an eighth century b.c. Old Aramaic inscription with the verb \u05e9\u05c1\u05d5\u05bc\u05d1. This cognate noun appears to mean \u201creturn\u201d (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or \u201crestoration\u201d (see DNWSI 2:1125). Therefore it appears that \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05ea should be retained and understood as a cognate accusative of \u05e9\u05c1\u05d5\u05bc\u05d1. In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, \u201cturn with a turning toward\u201d (Psalms 101\u2013150 [WBC], 170). Allen takes \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05ea as construct and understands \u201cZion\u201d as an objective genitive.
sn Psalm 126. Recalling the joy of past deliverance, God\u2019s covenant community asks for a fresh display of God\u2019s power and confidently anticipate their sorrow being transformed into joy."}, {"pk": 2840856, "translation": "NET", "book": 19, "chapter": 126, "verse": 2, "text": "At that time we laughed loudly and shouted for joy. At that time the nations said, \u201cThe LORD has accomplished great things for these people.\u201d", "comment": "tn Heb \u201cthey said among the nations.\u201d
tn Heb \u201cthen our mouth was filled with laughter, and our tongue with a shout.\u201d"}, {"pk": 2840857, "translation": "NET", "book": 19, "chapter": 126, "verse": 3, "text": "The LORD did indeed accomplish great things for us. We were happy."}, {"pk": 2840858, "translation": "NET", "book": 19, "chapter": 126, "verse": 4, "text": "O LORD, restore our well-being, just as the streams in the arid south are replenished.", "comment": "tn Heb \u201clike the streams in the Negev.\u201dsn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: \u201cThese usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents\u201d (Y. Aharoni, The Land of the Bible, 26). God\u2019s people were experiencing a \u201cdry season\u201d after a time of past blessing; they pray here for a \u201cflash flood\u201d of his renewed blessing. This does not imply that they are requesting only a brief display of God\u2019s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings."}, {"pk": 2840859, "translation": "NET", "book": 19, "chapter": 126, "verse": 5, "text": "Those who shed tears as they plant will shout for joy when they reap the harvest.", "comment": "sn O. Borowski says regarding this passage: \u201cThe dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing\u201d (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer."}, {"pk": 2840860, "translation": "NET", "book": 19, "chapter": 126, "verse": 6, "text": "The one who weeps as he walks along, carrying his bag of seed, will certainly come in with a shout of joy, carrying his sheaves of grain.", "comment": "tn The Hebrew noun \u05d0\u05b2\u05dc\u05bb\u05de\u05bc\u05b8\u05d4 (\u2019alummah, \u201csheaf\u201d) occurs only here and in Gen 37:7 in the OT.sn Verse 6 expands the image of v. 5. See the note on the word \u201charvest\u201d there.
tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I \u05de\u05b6\u05e9\u05c1\u05b6\u05da\u05b0 which gives \u201cleather pouch\u201d as the meaning."}, {"pk": 2840861, "translation": "NET", "book": 19, "chapter": 127, "verse": 1, "text": "If the LORD does not build a house, then those who build it work in vain. If the LORD does not guard a city, then the watchman stands guard in vain.", "comment": "sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one\u2019s own efforts, for God alone gives stability and security.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.
sn The city symbolizes community security, which is the necessary framework for family security."}, {"pk": 2840862, "translation": "NET", "book": 19, "chapter": 127, "verse": 2, "text": "It is vain for you to rise early, come home late, and work so hard for your food. Yes, he can provide for those whom he loves even when they sleep.", "comment": "tn Heb \u201c[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.\u201d The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See \u05dc\u05b8\u05db\u05b6\u05dd (lakhem, \u201cfor you\u201d).
tn Heb \u201che gives to his beloved, sleep.\u201d The translation assumes that the Hebrew term \u05e9\u05c1\u05b5\u05e0\u05b8\u05d0 (shena\u2019, \u201csleep,\u201d an alternate form of \u05e9\u05c1\u05b5\u05e0\u05b8\u05d4, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one\u2019s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one\u2019s first priority. Another option is to take \u201csleep\u201d as the direct object: \u201cyes, he gives sleep to his beloved\u201d (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one\u2019s needs met. He blesses on the basis of one\u2019s relationship to him, not on the basis of physical energy expended.
tn Here the Hebrew particle \u05db\u05bc\u05b5\u05df (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2)."}, {"pk": 2840863, "translation": "NET", "book": 19, "chapter": 127, "verse": 3, "text": "Yes, sons are a gift from the LORD, the fruit of the womb is a reward.", "comment": "tn or \u201clook.\u201d
tn Some prefer to translate this term with the gender neutral \u201cchildren,\u201d but \u201csons\u201d are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the \u201carrows\u201d that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled."}, {"pk": 2840864, "translation": "NET", "book": 19, "chapter": 127, "verse": 4, "text": "Sons born during one\u2019s youth are like arrows in a warrior\u2019s hand.", "comment": "tn Heb \u201clike arrows in the hand of a warrior, so [are] sons of youth.\u201d Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase \u201csons of youth\u201d is elliptical, meaning \u201csons [born during the father\u2019s] youth.\u201d Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase \u201cson of old age\u201d in Gen 37:3 (see also 44:20), which refers to Jacob\u2019s age when Joseph was born."}, {"pk": 2840865, "translation": "NET", "book": 19, "chapter": 127, "verse": 5, "text": "How blessed is the man who fills his quiver with them! They will not be put to shame when they confront enemies at the city gate.", "comment": "tn Being \u201cput to shame\u201d is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.
tn Heb \u201cspeak with.\u201d"}, {"pk": 2840866, "translation": "NET", "book": 19, "chapter": 128, "verse": 1, "text": "How blessed is every one of the LORD\u2019s loyal followers, each one who keeps his commands!", "comment": "tn Heb \u201cthe one who walks in his ways.\u201d
sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
tn Heb \u201cevery fearer of the Lord.\u201d"}, {"pk": 2840867, "translation": "NET", "book": 19, "chapter": 128, "verse": 2, "text": "You will eat what you worked so hard to grow. You will be blessed and secure.", "comment": "tn Heb \u201chow blessed you [will be] and it will be good for you.\u201d
tn The psalmist addresses the representative God-fearing man, as indicated by the references to \u201cyour wife\u201d (v. 3) and \u201cthe man\u201d (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2\u20136.
tn Heb \u201cthe work of your hands, indeed you will eat.\u201d"}, {"pk": 2840868, "translation": "NET", "book": 19, "chapter": 128, "verse": 3, "text": "Your wife will be like a fruitful vine in the inner rooms of your house; your children will be like olive branches, as they sit all around your table.", "comment": "sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).
tn One could translate \u201csons\u201d (see Ps 127:3 and the note on the word \u201csons\u201d there), but here the term seems to refer more generally to children of both genders."}, {"pk": 2840869, "translation": "NET", "book": 19, "chapter": 128, "verse": 4, "text": "Yes indeed, the man who fears the LORD will be blessed in this way.", "comment": "tn Heb \u201clook, indeed thus will the man, the fearer of the Lord, be blessed.\u201d"}, {"pk": 2840870, "translation": "NET", "book": 19, "chapter": 128, "verse": 5, "text": "May the LORD bless you from Zion, that you might see Jerusalem prosper all the days of your life,", "comment": "tn The imperative with prefixed vav (\u05d5) conjunctive indicates purpose/result after the preceding jussive.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b\u20136a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed."}, {"pk": 2840871, "translation": "NET", "book": 19, "chapter": 128, "verse": 6, "text": "and that you might see your grandchildren. May Israel experience peace!", "comment": "tn The imperative with prefixed vav (\u05d5) conjunctive indicates purpose/result after the jussive in v. 5a.
tn Heb \u201csons to your sons.\u201d
tn Heb \u201cpeace [be] upon Israel.\u201d The statement is understood as a prayer (see Ps 125:5)."}, {"pk": 2840872, "translation": "NET", "book": 19, "chapter": 129, "verse": 1, "text": "\u201cSince my youth they have often attacked me,\u201d let Israel say.", "comment": "sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
sn Psalm 129. Israel affirms God\u2019s justice and asks him to destroy the enemies of Zion."}, {"pk": 2840873, "translation": "NET", "book": 19, "chapter": 129, "verse": 2, "text": "\u201cSince my youth they have often attacked me, but they have not defeated me."}, {"pk": 2840874, "translation": "NET", "book": 19, "chapter": 129, "verse": 3, "text": "The plowers plowed my back; they made their furrows long."}, {"pk": 2840875, "translation": "NET", "book": 19, "chapter": 129, "verse": 4, "text": "The LORD is just; he cut the ropes of the wicked.\u201d", "comment": "tn The background of the metaphor is not entirely clear. Perhaps the \u201cropes\u201d are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God\u2019s people as if they were a field. But when God \u201ccut the ropes\u201d of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies\u2019 ability to oppress his people. See L. C. Allen, Psalms 101\u2013150 (WBC), 187."}, {"pk": 2840876, "translation": "NET", "book": 19, "chapter": 129, "verse": 5, "text": "May all who hate Zion be humiliated and turned back!"}, {"pk": 2840877, "translation": "NET", "book": 19, "chapter": 129, "verse": 6, "text": "May they be like the grass on the rooftops which withers before one can even pull it up,", "comment": "tn The Hebrew verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05e3 (shalaf) normally means \u201cto draw [a sword]\u201d or \u201cto pull.\u201d BDB 1025 s.v. suggests the meaning \u201cto shoot up\u201d here, but it is more likely that the verb here means \u201cto pluck; to pull up,\u201d a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. \u05e9\u05c1\u05b8\u05dc\u05b7\u05e3)."}, {"pk": 2840878, "translation": "NET", "book": 19, "chapter": 129, "verse": 7, "text": "which cannot fill the reaper\u2019s hand, or the lap of the one who gathers the grain!"}, {"pk": 2840879, "translation": "NET", "book": 19, "chapter": 129, "verse": 8, "text": "Those who pass by will not say, \u201cMay you experience the LORD\u2019s blessing! We pronounce a blessing on you in the name of the LORD.\u201d", "comment": "tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality."}, {"pk": 2840880, "translation": "NET", "book": 19, "chapter": 130, "verse": 1, "text": "From the deep water I cry out to you, O LORD.", "comment": "sn Psalm 130. The psalmist, confident of the Lord\u2019s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
tn Heb \u201cdepths,\u201d that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist."}, {"pk": 2840881, "translation": "NET", "book": 19, "chapter": 130, "verse": 2, "text": "O Lord, listen to me! Pay attention to my plea for mercy!", "comment": "tn Heb \u201cmay your ears be attentive to the voice of.\u201d
tn Heb \u201cmy voice.\u201d"}, {"pk": 2840882, "translation": "NET", "book": 19, "chapter": 130, "verse": 3, "text": "If you, O LORD, were to keep track of sins, O Lord, who could stand before you?", "comment": "tn Heb \u201cobserve.\u201d
tn The words \u201cbefore you\u201d are supplied in the translation for clarification. The psalmist must be referring to standing before God\u2019s judgment seat. The rhetorical question expects the answer, \u201cNo one.\u201d"}, {"pk": 2840883, "translation": "NET", "book": 19, "chapter": 130, "verse": 4, "text": "But you are willing to forgive, so that you might be honored.", "comment": "tn Heb \u201cfeared.\u201d
tn Or \u201cconsequently you are.\u201d
tn Heb \u201cfor with you [there is] forgiveness.\u201d
tn Or \u201csurely.\u201d"}, {"pk": 2840884, "translation": "NET", "book": 19, "chapter": 130, "verse": 5, "text": "I rely on the LORD, I rely on him with my whole being; I wait for his assuring word.", "comment": "tn Heb \u201chis word.\u201d
tn Or \u201cwait for.\u201d
tn Heb \u201cmy soul waits.\u201d"}, {"pk": 2840885, "translation": "NET", "book": 19, "chapter": 130, "verse": 6, "text": "I yearn for the Lord, more than watchmen do for the morning, yes, more than watchmen do for the morning.", "comment": "tn Heb \u201cmy soul for the master.\u201d
tn Heb \u201cmore than watchmen for the morning, watchmen for the morning.\u201d The words \u201cyes, more\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2840886, "translation": "NET", "book": 19, "chapter": 130, "verse": 7, "text": "O Israel, hope in the LORD, for the LORD exhibits loyal love, and is more than willing to deliver.", "comment": "tn Heb \u201cand abundantly with him [is] redemption.\u201d
tn Heb \u201cfor with the Lord [is] loyal love.\u201d"}, {"pk": 2840887, "translation": "NET", "book": 19, "chapter": 130, "verse": 8, "text": "He will deliver Israel from all the consequences of their sins.", "comment": "tn Or \u201credeem.\u201d
tn The Hebrew noun \u05e2\u05b8\u05d5\u05b9\u05df (\u2019avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb \u05e4\u05bc\u05b8\u05d3\u05b8\u05d4 (padah, \u201cto redeem; to deliver\u201d). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101\u2013150 (WBC), 192."}, {"pk": 2840888, "translation": "NET", "book": 19, "chapter": 131, "verse": 1, "text": "O LORD, my heart is not proud, nor do I have a haughty look. I do not have great aspirations, or concern myself with things that are beyond me.", "comment": "tn Heb \u201cI do not walk in great things, and in things too marvelous for me.\u201d
sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
tn Heb \u201cand my eyes are not lifted up.\u201d"}, {"pk": 2840889, "translation": "NET", "book": 19, "chapter": 131, "verse": 2, "text": "Indeed I am composed and quiet, like a young child carried by its mother; I am content like the young child I carry.", "comment": "tn Or \u201cbut.\u201d
tn Heb \u201clike the weaned [one] upon me, my soul.\u201d
tn Heb \u201clike a weaned [one] upon his mother.\u201d
tn Heb \u201cI make level and make quiet my soul.\u201d"}, {"pk": 2840890, "translation": "NET", "book": 19, "chapter": 131, "verse": 3, "text": "O Israel, hope in the LORD now and forevermore!"}, {"pk": 2840891, "translation": "NET", "book": 19, "chapter": 132, "verse": 1, "text": "O LORD, for David\u2019s sake remember all his strenuous effort,", "comment": "sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
sn Psalm 132. The psalmist reminds God of David\u2019s devotion and of his promises concerning David\u2019s dynasty and Zion.
tn Heb \u201call his affliction.\u201d This may refer to David\u2019s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as \u05e2\u05b7\u05e0\u05b7\u05d5\u05b8\u05ea\u05d5\u05b9 (\u2019anavato, \u201chis humility\u201d)."}, {"pk": 2840892, "translation": "NET", "book": 19, "chapter": 132, "verse": 2, "text": "and how he made a vow to the LORD, and swore an oath to the powerful ruler of Jacob.", "comment": "tn Heb \u201cthe powerful [one] of Jacob.\u201d"}, {"pk": 2840893, "translation": "NET", "book": 19, "chapter": 132, "verse": 3, "text": "He said, \u201cI will not enter my own home, or get into my bed.", "comment": "tn The words \u201che said\u201d are supplied in the translation to clarify that what follows is David\u2019s vow.
tn Heb \u201cgo up upon the bed of my couch.\u201d
tn Heb \u201cthe tent of my house.\u201d"}, {"pk": 2840894, "translation": "NET", "book": 19, "chapter": 132, "verse": 4, "text": "I will not allow my eyes to sleep, or my eyelids to slumber,"}, {"pk": 2840895, "translation": "NET", "book": 19, "chapter": 132, "verse": 5, "text": "until I find a place for the LORD, a fine dwelling place for the powerful ruler of Jacob.\u201d", "comment": "tn Heb \u201cthe powerful [one] of Jacob.\u201d
tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1)."}, {"pk": 2840896, "translation": "NET", "book": 19, "chapter": 132, "verse": 6, "text": "Look, we heard about it in Ephrathah, we found it in the territory of Jaar.", "comment": "tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8. (The Hebrew term \u05d0\u05b8\u05e8\u05d5\u05b9\u05df [\u2019aron, \u201cark\u201d] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.)
tn Heb \u201cfields of the forest.\u201d The Hebrew term \u05d9\u05b8\u05e2\u05b7\u05e8 (ya\u2019ad, \u201cforest\u201d) is apparently a shortened alternative name for \u05e7\u05b4\u05e8\u05b0\u05d9\u05b7\u05ea \u05d9\u05b0\u05e2\u05b8\u05e8\u05b4\u05d9\u05dd (qiryat y\u00ff\u2019arim, \u201cKiriath-jearim\u201d), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6).
sn Some understand Ephrathah as a reference to Kiriath-jearim because of the apparent allusion to this site in the next line (see the note on \u201cJaar\u201d). The ark was kept in Kiriath-jearim after the Philistines released it (see 1 Sam 6:21\u20137:2). However, the switch in verbs from \u201cheard about\u201d to \u201cfound\u201d suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath-jearim (\u201cJaar\u201d). It is more likely that Ephrathah refers to a site near Bethel (Gen 35:16, 19; 48:7) or to Bethlehem (Ruth 4:11; Mic 5:2)."}, {"pk": 2840897, "translation": "NET", "book": 19, "chapter": 132, "verse": 7, "text": "Let us go to his dwelling place! Let us worship before his footstool!", "comment": "tn Or \u201cbow down.\u201d"}, {"pk": 2840898, "translation": "NET", "book": 19, "chapter": 132, "verse": 8, "text": "Ascend, O LORD, to your resting place, you and the ark of your strength!"}, {"pk": 2840899, "translation": "NET", "book": 19, "chapter": 132, "verse": 9, "text": "May your priests be clothed with integrity! May your loyal followers shout for joy!", "comment": "tn Or \u201crighteousness.\u201d"}, {"pk": 2840900, "translation": "NET", "book": 19, "chapter": 132, "verse": 10, "text": "For the sake of David, your servant, do not reject your chosen king!", "comment": "tn Heb \u201cdo not turn away the face of your anointed one.\u201d"}, {"pk": 2840901, "translation": "NET", "book": 19, "chapter": 132, "verse": 11, "text": "The LORD made a reliable promise to David; he will not go back on his word. He said, \u201cI will place one of your descendants on your throne.", "comment": "tn Heb \u201che will not turn back from it.\u201d
tn The words \u201che said\u201d are supplied in the translation to clarify that what follows are the Lord\u2019s words.
tn Heb \u201cthe fruit of your body.\u201d
tn Heb \u201cthe Lord swore an oath to David [in] truth.\u201d"}, {"pk": 2840902, "translation": "NET", "book": 19, "chapter": 132, "verse": 12, "text": "If your sons keep my covenant and the rules I teach them, their sons will also sit on your throne forever.\u201d"}, {"pk": 2840903, "translation": "NET", "book": 19, "chapter": 132, "verse": 13, "text": "Certainly the LORD has chosen Zion; he decided to make it his home.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201che desired it for his dwelling place.\u201d"}, {"pk": 2840904, "translation": "NET", "book": 19, "chapter": 132, "verse": 14, "text": "He said, \u201cThis will be my resting place forever; I will live here, for I have chosen it.", "comment": "tn The words \u201che said\u201d are added in the translation to clarify that what follows are the Lord\u2019s words.
tn Heb \u201cfor I desired it.\u201d"}, {"pk": 2840905, "translation": "NET", "book": 19, "chapter": 132, "verse": 15, "text": "I will abundantly supply what she needs; I will give her poor all the food they need.", "comment": "tn Heb \u201cI will greatly bless her provision.\u201d The infinitive absolute is used to emphasize the verb.
tn Heb \u201cher poor I will satisfy [with] food.\u201d"}, {"pk": 2840906, "translation": "NET", "book": 19, "chapter": 132, "verse": 16, "text": "I will protect her priests, and her godly people will shout exuberantly.", "comment": "tn Heb \u201cand her priests I will clothe [with] deliverance.\u201d
tn Heb \u201c[with] shouting they will shout.\u201d The infinitive absolute is used to emphasize the verb."}, {"pk": 2840907, "translation": "NET", "book": 19, "chapter": 132, "verse": 17, "text": "There I will make David strong; I have determined that my chosen king\u2019s dynasty will continue.", "comment": "tn Heb \u201cthere I will cause a horn to sprout for David.\u201d The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cexalt the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, \u201cEl the Warrior,\u201d HTR 60 (1967): 422-25, and R. B. Chisholm, \u201cAn Exegetical and Theological Study of Psalm 18/2 Samuel 22\u201d (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
tn Heb \u201cI have arranged a lamp for my anointed one.\u201d Here the \u201clamp\u201d is a metaphor for the Davidic dynasty (see 1 Kgs 11:36)."}, {"pk": 2840908, "translation": "NET", "book": 19, "chapter": 132, "verse": 18, "text": "I will humiliate his enemies, and his crown will shine.", "comment": "tn Heb \u201chis enemies I will clothe [with] shame.\u201d"}, {"pk": 2840909, "translation": "NET", "book": 19, "chapter": 133, "verse": 1, "text": "Look! How good and how pleasant it is when brothers live together!", "comment": "sn Psalm 133. The psalmist affirms the benefits of family unity.
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101\u2013150 (WBC), 212-15."}, {"pk": 2840910, "translation": "NET", "book": 19, "chapter": 133, "verse": 2, "text": "It is like fine oil poured on the head which flows down the beard \u2014 Aaron\u2019s beard, and then flows down his garments.", "comment": "tn Heb \u201c[it is] like the good oil on the head, going down on the beard.\u201d
tn Heb \u201cwhich goes down in accordance with his measured things.\u201d The Hebrew phrase \u05de\u05b4\u05d3\u05bc\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 (middotayv, \u201chis measured things\u201d) refers here to the robes worn by Aaron. HALOT 546 s.v. *\u05de\u05b7\u05d3 derives the form from \u05de\u05b7\u05d3 (midah, \u201crobe\u201d) rather than \u05de\u05b4\u05d3\u05bc\u05b8\u05d4 (middah, \u201cmeasured thing\u201d). Ugaritic md means \u201crobe\u201d and is pluralized mdt."}, {"pk": 2840911, "translation": "NET", "book": 19, "chapter": 133, "verse": 3, "text": "It is like the dew of Hermon, which flows down upon the hills of Zion. Indeed that is where the LORD has decreed a blessing will be available \u2014 eternal life.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201cthere the Lord has commanded the blessing, life forever.\u201d
sn Hermon refers to Mount Hermon, located north of Israel.
sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion\u2019s hills. See A. Cohen, Psalms (SoBB), 439. \u201cDew\u201d here symbolizes divine blessing, as the next line suggests."}, {"pk": 2840912, "translation": "NET", "book": 19, "chapter": 134, "verse": 1, "text": "Attention! Praise the LORD, all you servants of the LORD, who serve in the LORD\u2019s temple during the night.", "comment": "tn Heb \u201cLook!\u201d
sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1\u20132). They in turn pronounce a blessing on the psalmist (v. 3).
sn The precise significance of this title, which appears in Pss 120\u2013134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101\u2013150 (WBC), 219-21.
tn Heb \u201cstand.\u201d"}, {"pk": 2840913, "translation": "NET", "book": 19, "chapter": 134, "verse": 2, "text": "Lift your hands toward the sanctuary and praise the LORD!"}, {"pk": 2840914, "translation": "NET", "book": 19, "chapter": 134, "verse": 3, "text": "May the LORD, the Creator of heaven and earth, bless you from Zion!", "comment": "tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1\u20132 are responding to the psalmist.
tn Heb \u201cmay the Lord bless you from Zion, the maker of heaven and earth.\u201d"}, {"pk": 2840915, "translation": "NET", "book": 19, "chapter": 135, "verse": 1, "text": "Praise the LORD! Praise the name of the LORD! Offer praise, you servants of the LORD,", "comment": "sn Psalm 135. The psalmist urges God\u2019s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel."}, {"pk": 2840916, "translation": "NET", "book": 19, "chapter": 135, "verse": 2, "text": "who serve in the LORD\u2019s temple, in the courts of the temple of our God.", "comment": "tn Heb \u201cstand.\u201d"}, {"pk": 2840917, "translation": "NET", "book": 19, "chapter": 135, "verse": 3, "text": "Praise the LORD, for the LORD is good! Sing praises to his name, for it is pleasant!", "comment": "tn Heb \u201cfor [it is] pleasant.\u201d The translation assumes that it is the Lord\u2019s \u201cname\u201d that is pleasant. Another option is to understand the referent of \u201cit\u201d as the act of praising (see Ps 147:1)."}, {"pk": 2840918, "translation": "NET", "book": 19, "chapter": 135, "verse": 4, "text": "Indeed, the LORD has chosen Jacob for himself, Israel to be his special possession.", "comment": "tn Or \u201cfor.\u201d
sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17."}, {"pk": 2840919, "translation": "NET", "book": 19, "chapter": 135, "verse": 5, "text": "Yes, I know the LORD is great, and our Lord is superior to all gods.", "comment": "tn Or \u201cfor.\u201d"}, {"pk": 2840920, "translation": "NET", "book": 19, "chapter": 135, "verse": 6, "text": "He does whatever he pleases in heaven and on earth, in the seas and all the ocean depths."}, {"pk": 2840921, "translation": "NET", "book": 19, "chapter": 135, "verse": 7, "text": "He causes the clouds to arise from the end of the earth, makes lightning bolts accompany the rain, and brings the wind out of his storehouses."}, {"pk": 2840922, "translation": "NET", "book": 19, "chapter": 135, "verse": 8, "text": "He struck down the firstborn of Egypt, including both men and animals."}, {"pk": 2840923, "translation": "NET", "book": 19, "chapter": 135, "verse": 9, "text": "He performed awesome deeds and acts of judgment in your midst, O Egypt, against Pharaoh and all his servants.", "comment": "tn Or \u201cportents\u201d; \u201comens\u201d (see Ps 71:7). The Egyptian plagues are alluded to here.
tn Or \u201csigns\u201d (see Ps 65:8)."}, {"pk": 2840924, "translation": "NET", "book": 19, "chapter": 135, "verse": 10, "text": "He defeated many nations, and killed mighty kings \u2014"}, {"pk": 2840925, "translation": "NET", "book": 19, "chapter": 135, "verse": 11, "text": "Sihon, king of the Amorites, and Og, king of Bashan, and all the kingdoms of Canaan."}, {"pk": 2840926, "translation": "NET", "book": 19, "chapter": 135, "verse": 12, "text": "He gave their land as an inheritance, as an inheritance to Israel his people."}, {"pk": 2840927, "translation": "NET", "book": 19, "chapter": 135, "verse": 13, "text": "O LORD, your name endures, your reputation, O LORD, lasts.", "comment": "tn Heb \u201cO Lord, your remembrance [is] for a generation and a generation.\u201d See Ps 102:12.
tn Or \u201cis forever.\u201d"}, {"pk": 2840928, "translation": "NET", "book": 19, "chapter": 135, "verse": 14, "text": "For the LORD vindicates his people, and has compassion on his servants.", "comment": "sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.
tn Heb \u201cjudges,\u201d but here the idea is that the Lord \u201cjudges on behalf of\u201d his people. The imperfect verbal forms here and in the next line draw attention to the Lord\u2019s characteristic actions."}, {"pk": 2840929, "translation": "NET", "book": 19, "chapter": 135, "verse": 15, "text": "The nations\u2019 idols are made of silver and gold, they are man-made.", "comment": "tn Heb \u201cthe work of the hands of man.\u201d"}, {"pk": 2840930, "translation": "NET", "book": 19, "chapter": 135, "verse": 16, "text": "They have mouths, but cannot speak, eyes, but cannot see,"}, {"pk": 2840931, "translation": "NET", "book": 19, "chapter": 135, "verse": 17, "text": "and ears, but cannot hear. Indeed, they cannot breathe.", "comment": "tn Heb \u201cindeed, there is not breath in their mouth.\u201d For the collocation \u05d0\u05b7\u05e3 \u05d0\u05b5\u05d9\u05df (\u2019af \u2019en, \u201cindeed, there is not\u201d) see Isa 41:26. Another option is to take \u05d0\u05b7\u05e3 as \u201cnose\u201d (see Ps 115:6), in which case one might translate, \u201ca nose, [but] they have no breath in their mouths.\u201d"}, {"pk": 2840932, "translation": "NET", "book": 19, "chapter": 135, "verse": 18, "text": "Those who make them will end up like them, as will everyone who trusts in them.", "comment": "tn Heb \u201cwill be.\u201d Another option is to take the prefixed verbal form as a prayer, \u201cmay those who make them end up like them.\u201d sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust."}, {"pk": 2840933, "translation": "NET", "book": 19, "chapter": 135, "verse": 19, "text": "O family of Israel, praise the LORD! O family of Aaron, praise the LORD!", "comment": "tn Heb \u201chouse\u201d (here and in the next two lines)."}, {"pk": 2840934, "translation": "NET", "book": 19, "chapter": 135, "verse": 20, "text": "O family of Levi, praise the LORD! You loyal followers of the LORD, praise the LORD!", "comment": "tn Heb \u201cfearers.\u201d"}, {"pk": 2840935, "translation": "NET", "book": 19, "chapter": 135, "verse": 21, "text": "The LORD deserves praise in Zion \u2014 he who dwells in Jerusalem. Praise the LORD!", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cpraised be the Lord from Zion.\u201d"}, {"pk": 2840936, "translation": "NET", "book": 19, "chapter": 136, "verse": 1, "text": "Give thanks to the LORD, for he is good, for his loyal love endures.", "comment": "sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain \u201cfor his loyal love endures.\u201d
tn Or \u201cis forever.\u201d"}, {"pk": 2840937, "translation": "NET", "book": 19, "chapter": 136, "verse": 2, "text": "Give thanks to the God of gods, for his loyal love endures."}, {"pk": 2840938, "translation": "NET", "book": 19, "chapter": 136, "verse": 3, "text": "Give thanks to the Lord of lords, for his loyal love endures,"}, {"pk": 2840939, "translation": "NET", "book": 19, "chapter": 136, "verse": 4, "text": "to the one who performs magnificent, amazing deeds all by himself, for his loyal love endures,"}, {"pk": 2840940, "translation": "NET", "book": 19, "chapter": 136, "verse": 5, "text": "to the one who used wisdom to make the heavens, for his loyal love endures,"}, {"pk": 2840941, "translation": "NET", "book": 19, "chapter": 136, "verse": 6, "text": "to the one who spread out the earth over the water, for his loyal love endures,"}, {"pk": 2840942, "translation": "NET", "book": 19, "chapter": 136, "verse": 7, "text": "to the one who made the great lights, for his loyal love endures,"}, {"pk": 2840943, "translation": "NET", "book": 19, "chapter": 136, "verse": 8, "text": "the sun to rule by day, for his loyal love endures,"}, {"pk": 2840944, "translation": "NET", "book": 19, "chapter": 136, "verse": 9, "text": "the moon and stars to rule by night, for his loyal love endures,"}, {"pk": 2840945, "translation": "NET", "book": 19, "chapter": 136, "verse": 10, "text": "to the one who struck down the firstborn of Egypt, for his loyal love endures,"}, {"pk": 2840946, "translation": "NET", "book": 19, "chapter": 136, "verse": 11, "text": "and led Israel out from their midst, for his loyal love endures,"}, {"pk": 2840947, "translation": "NET", "book": 19, "chapter": 136, "verse": 12, "text": "with a strong hand and an outstretched arm, for his loyal love endures,"}, {"pk": 2840948, "translation": "NET", "book": 19, "chapter": 136, "verse": 13, "text": "to the one who divided the Red Sea in two, for his loyal love endures,", "comment": "tn Heb \u201cinto pieces.\u201d
tn Heb \u201cReed Sea\u201d (also in v. 15). \u201cReed Sea\u201d (or \u201cSea of Reeds\u201d) is a more accurate rendering of the Hebrew expression \u05d9\u05b8\u05dd \u05e1\u05d5\u05bc\u05e3 (yam suf), traditionally translated \u201cRed Sea.\u201d See the note on the term \u201cRed Sea\u201d in Exod 13:18.
tn Or \u201ccut.\u201d"}, {"pk": 2840949, "translation": "NET", "book": 19, "chapter": 136, "verse": 14, "text": "and led Israel through its midst, for his loyal love endures,"}, {"pk": 2840950, "translation": "NET", "book": 19, "chapter": 136, "verse": 15, "text": "and tossed Pharaoh and his army into the Red Sea, for his loyal love endures,", "comment": "tn Or \u201cshook off.\u201d"}, {"pk": 2840951, "translation": "NET", "book": 19, "chapter": 136, "verse": 16, "text": "to the one who led his people through the wilderness, for his loyal love endures,"}, {"pk": 2840952, "translation": "NET", "book": 19, "chapter": 136, "verse": 17, "text": "to the one who struck down great kings, for his loyal love endures,"}, {"pk": 2840953, "translation": "NET", "book": 19, "chapter": 136, "verse": 18, "text": "and killed powerful kings, for his loyal love endures,"}, {"pk": 2840954, "translation": "NET", "book": 19, "chapter": 136, "verse": 19, "text": "Sihon, king of the Amorites, for his loyal love endures,"}, {"pk": 2840955, "translation": "NET", "book": 19, "chapter": 136, "verse": 20, "text": "Og, king of Bashan, for his loyal love endures,"}, {"pk": 2840956, "translation": "NET", "book": 19, "chapter": 136, "verse": 21, "text": "and gave their land as an inheritance, for his loyal love endures,"}, {"pk": 2840957, "translation": "NET", "book": 19, "chapter": 136, "verse": 22, "text": "as an inheritance to Israel his servant, for his loyal love endures,"}, {"pk": 2840958, "translation": "NET", "book": 19, "chapter": 136, "verse": 23, "text": "to the one who remembered us when we were down, for his loyal love endures,", "comment": "tn Heb \u201cwho, in our low condition, remembered us.\u201d"}, {"pk": 2840959, "translation": "NET", "book": 19, "chapter": 136, "verse": 24, "text": "and snatched us away from our enemies, for his loyal love endures,"}, {"pk": 2840960, "translation": "NET", "book": 19, "chapter": 136, "verse": 25, "text": "to the one who gives food to all living things, for his loyal love endures.", "comment": "tn Heb \u201cto all flesh,\u201d which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27\u201328; 145:15)."}, {"pk": 2840961, "translation": "NET", "book": 19, "chapter": 136, "verse": 26, "text": "Give thanks to the God of heaven, for his loyal love endures!"}, {"pk": 2840962, "translation": "NET", "book": 19, "chapter": 137, "verse": 1, "text": "By the rivers of Babylon we sit down and weep when we remember Zion.", "comment": "tn Heb \u201cthere we sit down, also we weep.\u201d
sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies."}, {"pk": 2840963, "translation": "NET", "book": 19, "chapter": 137, "verse": 2, "text": "On the poplars in her midst we hang our harps,"}, {"pk": 2840964, "translation": "NET", "book": 19, "chapter": 137, "verse": 3, "text": "for there our captors ask us to compose songs; those who mock us demand that we be happy, saying: \u201cSing for us a song about Zion!\u201d", "comment": "tn Heb \u201cask us [for] the words of a song.\u201d
tn Heb \u201cour [?] joy.\u201d The derivation and meaning of the Hebrew phrase \u05ea\u05d5\u05b9\u05dc\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc (tolalenu, \u201cour [?]\u201d) are uncertain. A derivation from \u05ea\u05bc\u05b8\u05dc\u05b7\u05dc (talal, \u201cto mock\u201d) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101\u2013150 (WBC), 236.
tn Heb \u201cfrom a song of Zion.\u201d Most modern translations read, \u201cone of the songs of Zion,\u201d taking the preposition \u05de\u05b4\u05df (min, \u201cfrom\u201d) as partitive and \u201csong\u201d as collective. The present translation assumes the mem (\u05dd) is enclitic, being misunderstood later as the prefixed preposition."}, {"pk": 2840965, "translation": "NET", "book": 19, "chapter": 137, "verse": 4, "text": "How can we sing a song to the LORD in a foreign land?"}, {"pk": 2840966, "translation": "NET", "book": 19, "chapter": 137, "verse": 5, "text": "If I forget you, O Jerusalem, may my right hand be crippled!", "comment": "tn Heb \u201cmay my right hand forget.\u201d In this case one must supply an object, such as \u201chow to move.\u201d The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101\u2013150 [WBC], 236). The translation assumes an emendation to \u05ea\u05bc\u05b4\u05db\u05b0\u05e9\u05c1\u05b7\u05d7 (tikhshakh), from an otherwise unattested root \u05db\u05e9\u05c1\u05d7, meaning \u201cto be crippled; to be lame.\u201d See HALOT 502 s.v. \u05db\u05e9\u05c1\u05d7, which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of \u05e9\u05c1\u05b8\u05db\u05b7\u05d7 (shakhakh, \u201cforget\u201d) just before this."}, {"pk": 2840967, "translation": "NET", "book": 19, "chapter": 137, "verse": 6, "text": "May my tongue stick to the roof of my mouth, if I do not remember you, and do not give Jerusalem priority over whatever gives me the most joy.", "comment": "tn Heb \u201cif I do not lift up Jerusalem over the top of my joy.\u201d"}, {"pk": 2840968, "translation": "NET", "book": 19, "chapter": 137, "verse": 7, "text": "Remember, O LORD, what the Edomites did on the day Jerusalem fell. They said, \u201cTear it down, tear it down, right to its very foundation!\u201d", "comment": "tn Heb \u201clay [it] bare, lay [it] bare.\u201d
tn Heb \u201cremember, O Lord, against the sons of Edom, the day of Jerusalem.\u201d"}, {"pk": 2840969, "translation": "NET", "book": 19, "chapter": 137, "verse": 8, "text": "O daughter Babylon, soon to be devastated! How blessed will be the one who repays you for what you dished out to us!", "comment": "tn Heb \u201cO devastated daughter of Babylon.\u201d The psalmist dramatically anticipates Babylon\u2019s demise.
tn Heb \u201cO the happiness of the one who repays you your wage which you paid to us.\u201d"}, {"pk": 2840970, "translation": "NET", "book": 19, "chapter": 137, "verse": 9, "text": "How blessed will be the one who grabs your babies and smashes them on a rock!", "comment": "sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10."}, {"pk": 2840971, "translation": "NET", "book": 19, "chapter": 138, "verse": 1, "text": "I will give you thanks with all my heart; before the heavenly assembly I will sing praises to you.", "comment": "sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.
tn The referent of the Hebrew term \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist\u2019s praise takes on a polemical tone."}, {"pk": 2840972, "translation": "NET", "book": 19, "chapter": 138, "verse": 2, "text": "I will bow down toward your holy temple, and give thanks to your name, because of your loyal love and faithfulness, for you have exalted your promise above the entire sky.", "comment": "tc The MT reads, \u201cfor you have made great over all your name your word.\u201d If retained, this must mean that Gods mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, \u201cfor you have exalted over everything your name and your word,\u201d while others suggest, \u201cfor you have exalted over all the heavens your name and your word.\u201d The translation assumes an emendation of \u201cyour name\u201d to \u201cyour heavens\u201d (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101\u2013150 (WBC), 244."}, {"pk": 2840973, "translation": "NET", "book": 19, "chapter": 138, "verse": 3, "text": "When I cried out for help, you answered me. You made me bold and energized me.", "comment": "tn Heb \u201cyou made me bold in my soul [with] strength.\u201d
tn Heb \u201cin the day.\u201d"}, {"pk": 2840974, "translation": "NET", "book": 19, "chapter": 138, "verse": 4, "text": "Let all the kings of the earth give thanks to you, O LORD, when they hear the words you speak.", "comment": "tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, \u201cthe kings of the earth will give thanks\u2026and will sing.\u201d In this case the psalmist anticipates a universal response to his thanksgiving song.
tn Heb \u201cthe words of your mouth.\u201d"}, {"pk": 2840975, "translation": "NET", "book": 19, "chapter": 138, "verse": 5, "text": "Let them sing about the LORD\u2019s deeds, for the LORD\u2019s splendor is magnificent.", "comment": "tn Heb \u201cgreat.\u201d
tn Heb \u201cways.\u201d"}, {"pk": 2840976, "translation": "NET", "book": 19, "chapter": 138, "verse": 6, "text": "Though the LORD is exalted, he takes note of the lowly, and recognizes the proud from far away."}, {"pk": 2840977, "translation": "NET", "book": 19, "chapter": 138, "verse": 7, "text": "Even when I must walk in the midst of danger, you revive me. You oppose my angry enemies, and your right hand delivers me.", "comment": "tn Or \u201cdistress.\u201d
tn Heb \u201cagainst the anger of my enemies you extend your hand.\u201d"}, {"pk": 2840978, "translation": "NET", "book": 19, "chapter": 138, "verse": 8, "text": "The LORD avenges me. O LORD, your loyal love endures. Do not abandon those whom you have made!", "comment": "tn Heb \u201cavenges on my behalf.\u201d For the meaning \u201cto avenge\u201d for the verb \u05d2\u05bc\u05b8\u05de\u05b7\u05e8 (gamar), see HALOT 197-98 s.v. \u05d2\u05de\u05e8.
tn Heb \u201cthe works of your hands.\u201d Many medieval Hebrew mss read the singular, \u201cwork of your hands.\u201d"}, {"pk": 2840979, "translation": "NET", "book": 19, "chapter": 139, "verse": 1, "text": "O LORD, you examine me and know.", "comment": "tn The statement is understood as generalizing \u2013 the psalmist describes what God typically does.
sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure."}, {"pk": 2840980, "translation": "NET", "book": 19, "chapter": 139, "verse": 2, "text": "You know when I sit down and when I get up; even from far away you understand my motives."}, {"pk": 2840981, "translation": "NET", "book": 19, "chapter": 139, "verse": 3, "text": "You carefully observe me when I travel or when I lie down to rest; you are aware of everything I do.", "comment": "tn Heb \u201call my ways.\u201d
tn Heb \u201cmy traveling and my lying down you measure.\u201d The verb \u05d6\u05b8\u05e8\u05b8\u05d4 (zarah, \u201cto measure\u201d) is probably here a denominative from \u05d6\u05b8\u05e8\u05b8\u05ea (zarat, \u201ca span; a measure\u201d), though some derive it from \u05d6\u05b8\u05e8\u05b8\u05d4 (zarat, \u201cto winnow; to sift\u201d; see BDB 279-80 s.v. \u05d6\u05b8\u05e8\u05b8\u05d4)."}, {"pk": 2840982, "translation": "NET", "book": 19, "chapter": 139, "verse": 4, "text": "Certainly my tongue does not frame a word without you, O LORD, being thoroughly aware of it.", "comment": "tn Or \u201cfor.\u201d
tn Heb \u201clook, O Lord, you know all of it.\u201d"}, {"pk": 2840983, "translation": "NET", "book": 19, "chapter": 139, "verse": 5, "text": "You squeeze me in from behind and in front; you place your hand on me."}, {"pk": 2840984, "translation": "NET", "book": 19, "chapter": 139, "verse": 6, "text": "Your knowledge is beyond my comprehension; it is so far beyond me, I am unable to fathom it.", "comment": "tn Heb \u201ctoo amazing [is this] knowledge for me, it is elevated, I cannot attain to it.\u201d"}, {"pk": 2840985, "translation": "NET", "book": 19, "chapter": 139, "verse": 7, "text": "Where can I go to escape your spirit? Where can I flee to escape your presence?", "comment": "tn Heb \u201cWhere can I go from your spirit, and where from your face can I flee?\u201d God\u2019s \u201cspirit\u201d may refer here (1) to his presence (note the parallel term, \u201cyour face,\u201d and see Ps 104:29\u201330, where God\u2019s \u201cface\u201d is his presence and his \u201cspirit\u201d is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10)."}, {"pk": 2840986, "translation": "NET", "book": 19, "chapter": 139, "verse": 8, "text": "If I were to ascend to heaven, you would be there. If I were to sprawl out in Sheol, there you would be.", "comment": "tn The Hebrew verb \u05e1\u05b8\u05dc\u05b7\u05e7 (salaq, \u201cto ascend\u201d) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).
tn Heb \u201clook, you.\u201d"}, {"pk": 2840987, "translation": "NET", "book": 19, "chapter": 139, "verse": 9, "text": "If I were to fly away on the wings of the dawn, and settle down on the other side of the sea,", "comment": "sn On the wings of the dawn. This personification of the \u201cdawn\u201d may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.
tn Heb \u201cat the end.\u201d
tn Heb \u201crise up.\u201d"}, {"pk": 2840988, "translation": "NET", "book": 19, "chapter": 139, "verse": 10, "text": "even there your hand would guide me, your right hand would grab hold of me."}, {"pk": 2840989, "translation": "NET", "book": 19, "chapter": 139, "verse": 11, "text": "If I were to say, \u201cCertainly the darkness will cover me, and the light will turn to night all around me,\u201d", "comment": "tn The Hebrew verb \u05e9\u05c1\u05d5\u05bc\u05e3 (shuf), which means \u201cto crush; to wound,\u201d in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101\u2013150 (WBC), 251. Many emend the form to \u05d9\u05b0\u05e9\u05c2\u05d5\u05bc\u05db\u05bc\u05b5\u05e0\u05b4\u05d9 (yesukkeniy), from the root \u05e9\u05c2\u05db\u05da (\u201cto cover,\u201d an alternate form of \u05e1\u05db\u05da), a reading assumed in the present translation.
tn Heb \u201cand night, light, around me.\u201d"}, {"pk": 2840990, "translation": "NET", "book": 19, "chapter": 139, "verse": 12, "text": "even the darkness is not too dark for you to see, and the night is as bright as day; darkness and light are the same to you.", "comment": "tn Heb \u201cshines like.\u201d
tn The words \u201cto see\u201d are supplied in the translation for clarification and for stylistic reasons.
tn Heb \u201clike darkness, like light.\u201d"}, {"pk": 2840991, "translation": "NET", "book": 19, "chapter": 139, "verse": 13, "text": "Certainly you made my mind and heart; you wove me together in my mother\u2019s womb.", "comment": "tn Or \u201cfor.\u201d
tn The Hebrew verb \u05e1\u05b8\u05db\u05b7\u05da\u05b0 (sakhakh, \u201cto weave together\u201d) is an alternate form of \u05e9\u05c2\u05b8\u05db\u05b7\u05da\u05b0 (sakhakh, \u201cto weave\u201d) used in Job 10:11.
tn Heb \u201cmy kidneys.\u201d The kidneys were sometimes viewed as the seat of one\u2019s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that \u201ckidneys\u201d does not communicate this idea to the modern reader, have generalized the concept: \u201cinmost being\u201d (NAB, NIV); \u201cinward parts\u201d (NASB, NRSV); \u201cthe delicate, inner parts of my body\u201d (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind)."}, {"pk": 2840992, "translation": "NET", "book": 19, "chapter": 139, "verse": 14, "text": "I will give you thanks because your deeds are awesome and amazing. You knew me thoroughly;", "comment": "tc Heb \u201cbecause awesome things, I am distinct, amazing [are] your works.\u201d The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of \u05e4\u05bc\u05b8\u05dc\u05b8\u05d4 (pala\u2019) occurs elsewhere only in Exod 33:16. Many take the form from \u05e4\u05b8\u05dc\u05b8\u05d0 (pala\u2019; see GKC 216 \u00a775.qq), which in the Niphal perfect means \u201cto be amazing\u201d (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, \u201cyou are amazing\u201d (see L. C. Allen, Psalms 101\u2013150 [WBC], 249, 251). The present translation assumes the text conflates two variants: \u05e0\u05e4\u05dc\u05d0\u05d9\u05dd, the otherwise unattested masculine plural participle of \u05e4\u05b8\u05dc\u05b8\u05d0, and \u05e0\u05b4\u05e4\u05b0\u05dc\u05b8\u05d0\u05d5\u05b9\u05ea (nifla\u2019ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, \u05e0\u05d5\u05e8\u05d0\u05d5\u05ea \u05e0\u05e4\u05dc\u05d0\u05d5\u05ea\u05d9\u05dd \u05de\u05e2\u05e9\u05c2\u05d9\u05da (\u201cyour works [are] awesome [and] amazing\u201d).
tc Heb \u201cand my being knows very much.\u201d Better parallelism is achieved (see v. 15a) if one emends \u05d9\u05b9\u05d3\u05b7\u05e2\u05b7\u05ea (yoda\u2019at), a Qal active participle, feminine singular form, to \u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b8 (yada\u2019ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101\u2013150 (WBC), 252."}, {"pk": 2840993, "translation": "NET", "book": 19, "chapter": 139, "verse": 15, "text": "my bones were not hidden from you, when I was made in secret and sewed together in the depths of the earth.", "comment": "sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth\u2019s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother\u2019s womb with the earth.
tc The Hebrew term \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwhich\u201d) should probably be emended to \u05db\u05bc\u05b2\u05d0\u05b7\u05e9\u05c1\u05b6\u05e8 (ka\u2019asher, \u201cwhen\u201d). The kaf (\u05db) may have been lost by haplography (note the kaf at the end of the preceding form)."}, {"pk": 2840994, "translation": "NET", "book": 19, "chapter": 139, "verse": 16, "text": "Your eyes saw me when I was inside the womb. All the days ordained for me were recorded in your scroll before one of them came into existence.", "comment": "tn Heb \u201cand on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.\u201d This \u201cscroll\u201d may be the \u201cscroll of life\u201d mentioned in Ps 69:28 (see the note on the word \u201cliving\u201d there).
tn Heb \u201cYour eyes saw my shapeless form.\u201d The Hebrew noun \u05d2\u05bc\u05b9\u05dc\u05b6\u05dd (golem) occurs only here in the OT. In later Hebrew the word refers to \u201ca lump, a shapeless or lifeless substance,\u201d and to \u201cunfinished matter, a vessel wanting finishing\u201d (Jastrow 222 s.v. \u05d2\u05bc\u05d5\u05b9\u05dc\u05b6\u05dd). The translation employs the dynamic rendering \u201cwhen I was inside the womb\u201d to clarify that the speaker was still in his mother\u2019s womb at the time he was \u201cseen\u201d by God."}, {"pk": 2840995, "translation": "NET", "book": 19, "chapter": 139, "verse": 17, "text": "How difficult it is for me to fathom your thoughts about me, O God! How vast is their sum total!", "comment": "tn Heb \u201cand to me how precious are your thoughts, O God.\u201d The Hebrew verb \u05d9\u05b8\u05e7\u05b7\u05e8 (yaqar) probably has the sense of \u201cdifficult [to comprehend]\u201d here (see HALOT 432 s.v. \u05d9\u05e7\u05e8 qal.1 and note the use of Aramaic \u05d9\u05b7\u05e7\u05bc\u05b4\u05e8 in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God\u2019s knowledge about him (see vv. 1\u20136, 17b\u201318).
tn Heb \u201chow vast are their heads.\u201d Here the Hebrew word \u201chead\u201d is used of the \u201csum total\u201d of God\u2019s knowledge of the psalmist."}, {"pk": 2840996, "translation": "NET", "book": 19, "chapter": 139, "verse": 18, "text": "If I tried to count them, they would outnumber the grains of sand. Even if I finished counting them, I would still have to contend with you.", "comment": "tc Heb \u201cI awake and I [am] still with you.\u201d A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to \u05d4\u05b2\u05e7\u05b4\u05e6\u05bc\u05d5\u05b9\u05ea\u05b4\u05d9 (haqitsoti), a Hiphil perfect form from an otherwise unattested verb \u05e7\u05b8\u05e6\u05b7\u05e5 (qatsats) understood as a denominative of \u05e7\u05b5\u05e5 (qets, \u201cend\u201d). See L. C. Allen, Psalms 101\u2013150 (WBC), 252-53."}, {"pk": 2840997, "translation": "NET", "book": 19, "chapter": 139, "verse": 19, "text": "If only you would kill the wicked, O God! Get away from me, you violent men!", "comment": "tn Heb \u201cmen of bloodshed.\u201d
tn The Hebrew particle \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 \u00a7109.b)."}, {"pk": 2840998, "translation": "NET", "book": 19, "chapter": 139, "verse": 20, "text": "They rebel against you and act deceitfully; your enemies lie.", "comment": "tc Heb \u201cthey speak [of] you.\u201d The suffixed form of the verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar, \u201cto speak\u201d) is peculiar. The translation assumes an emendation to \u05d9\u05b7\u05de\u05b0\u05e8\u05bb\u05da\u05b8 (yamrukha), a Hiphil form from \u05de\u05b8\u05e8\u05b8\u05d4 (marah, \u201cto rebel\u201d; see Ps 78:40).
tn Heb \u201cby deceit.\u201d
tc Heb \u201clifted up for emptiness, your cities.\u201d The Hebrew text as it stands makes no sense. The form \u05e0\u05b8\u05e9\u05c2\u05bb\u05d0 (nasu\u2019; a Qal passive participle) should be emended to \u05e0\u05b8\u05e9\u05c2\u05b0\u05d0\u05d5\u05bc (nos\u00ffu; a Qal perfect, third common plural, \u201c[they] lift up\u201d). Many emend \u05e2\u05b8\u05e8\u05b6\u05d9\u05da\u05b8 (\u2019arekha, \u201cyour cities\u201d) to \u05e2\u05b8\u05dc\u05b6\u05d9\u05da\u05b8 (\u2019alekha, \u201cagainst you\u201d), but it is preferable to understand the noun as an Aramaism and translate \u201cyour enemies\u201d (see Dan 4:16 and L. C. Allen, Psalms 101\u2013150 [WBC], 253).
tn Heb \u201cwho.\u201d"}, {"pk": 2840999, "translation": "NET", "book": 19, "chapter": 139, "verse": 21, "text": "O LORD, do I not hate those who hate you, and despise those who oppose you?", "comment": "tc Heb \u201cwho raise themselves up against you.\u201d The form \u05d5\u05bc\u05d1\u05b4\u05ea\u05b0\u05e7\u05d5\u05b9\u05de\u05b0\u05de\u05b6\u05d9\u05da\u05b8 (uvitqom\u00ffmekha) should be emended to \u05d5\u05bc\u05d1\u05b0\u05de\u05b4\u05ea\u05b0\u05e7\u05d5\u05b9\u05de\u05b0\u05de\u05b6\u05d9\u05da\u05b8 (uv\u00ffmitqom\u00ffmekha), a Hitpolel participle (the prefixed mem [\u05de] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it)."}, {"pk": 2841000, "translation": "NET", "book": 19, "chapter": 139, "verse": 22, "text": "I absolutely hate them, they have become my enemies!", "comment": "tn Heb \u201c[with] completeness of hatred I hate them.\u201d"}, {"pk": 2841001, "translation": "NET", "book": 19, "chapter": 139, "verse": 23, "text": "Examine me, and probe my thoughts! Test me, and know my concerns!", "comment": "tn Heb \u201cand know my heart.\u201d
tn The Hebrew noun \u05e9\u05c2\u05b7\u05e8\u05b0\u05e2\u05b7\u05e4\u05bc\u05b7\u05d9 (sar\u2019apay, \u201cconcerns\u201d) is used of \u201cworries\u201d in Ps 94:19."}, {"pk": 2841002, "translation": "NET", "book": 19, "chapter": 139, "verse": 24, "text": "See if there is any idolatrous tendency in me, and lead me in the reliable ancient path!", "comment": "tn Many understand the Hebrew term \u05e2\u05b9\u05e6\u05b6\u05d1 (\u2019otsev) as a noun meaning \u201cpain,\u201d and translate the phrase \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 \u05e2\u05b9\u05e6\u05b6\u05d1 (derekh \u2019otsev) as \u201cof pain,\u201d but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take \u05e2\u05b9\u05e6\u05b6\u05d1 as \u201cidol\u201d (see HALOT 865 s.v. I \u05e2\u05b9\u05e6\u05b6\u05d1) and understand \u201cway of an idol\u201d to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101\u2013150 (WBC), 253.
tn Heb \u201cin the path of antiquity.\u201d This probably refers to the moral path prescribed by the Lord at the beginning of Israel\u2019s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101\u2013150 (WBC), 253."}, {"pk": 2841003, "translation": "NET", "book": 19, "chapter": 140, "verse": 1, "text": "O LORD, rescue me from wicked men! Protect me from violent men,", "comment": "tn Heb \u201cfrom a wicked man.\u201d The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
tn Heb \u201ca man of violent acts.\u201d The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God\u2019s justice."}, {"pk": 2841004, "translation": "NET", "book": 19, "chapter": 140, "verse": 2, "text": "who plan ways to harm me. All day long they stir up conflict.", "comment": "tn Heb \u201cthey devise wicked [plans] in [their] mind.\u201d
tc Heb \u201cthey attack [for] war.\u201d Some revocalize the verb (which is a Qal imperfect from \u05d2\u05bc\u05d5\u05bc\u05e8, gur, \u201cto attack\u201d) as \u05d9\u05b0\u05d2\u05b8\u05e8\u05d5\u05bc (y\u00ffgaru), a Piel imperfect from \u05d2\u05b8\u05e8\u05b8\u05d4 (garah, \u201cstir up strife\u201d). This is followed in the present translation."}, {"pk": 2841005, "translation": "NET", "book": 19, "chapter": 140, "verse": 3, "text": "Their tongues wound like a serpent; a viper\u2019s venom is behind their lips. (Selah)", "comment": "tn Heb \u201cthey sharpen their tongue like a serpent.\u201d Ps 64:3 reads, \u201cthey sharpen their tongues like sword.\u201d Perhaps Ps 140:3 uses a mixed metaphor, the point being that \u201cthey sharpen their tongues [like a sword],\u201d as it were, so that when they speak, their words wound like a serpent\u2019s bite. Another option is that the language refers to the pointed or forked nature of a serpent\u2019s tongue, which is viewed metaphorically as \u201csharpened.\u201d
tn The Hebrew term is used only here in the OT.
tn Heb \u201cunder.\u201d"}, {"pk": 2841006, "translation": "NET", "book": 19, "chapter": 140, "verse": 4, "text": "O LORD, shelter me from the power of the wicked! Protect me from violent men, who plan to knock me over.", "comment": "tn Heb \u201cto push down my steps.\u201d
tn Heb \u201chands.\u201d"}, {"pk": 2841007, "translation": "NET", "book": 19, "chapter": 140, "verse": 5, "text": "Proud men hide a snare for me; evil men spread a net by the path; they set traps for me. (Selah)", "comment": "tn Heb \u201cand ropes,\u201d but many prefer to revocalize the noun as a participle (\u05d7\u05b9\u05d1\u05b0\u05dc\u05b4\u05d9\u05dd, khov\u00fflim) from the verb \u05d7\u05b8\u05d1\u05b7\u05dc (khaval, \u201cact corruptly\u201d)."}, {"pk": 2841008, "translation": "NET", "book": 19, "chapter": 140, "verse": 6, "text": "I say to the LORD, \u201cYou are my God.\u201d O LORD, pay attention to my plea for mercy!"}, {"pk": 2841009, "translation": "NET", "book": 19, "chapter": 140, "verse": 7, "text": "O sovereign LORD, my strong deliverer, you shield my head in the day of battle.", "comment": "tn Heb \u201ccover.\u201d
tn Heb \u201cthe strength of my deliverance.\u201d"}, {"pk": 2841010, "translation": "NET", "book": 19, "chapter": 140, "verse": 8, "text": "O LORD, do not let the wicked have their way! Do not allow their plan to succeed when they attack! (Selah)", "comment": "tn Heb \u201chis plot do not promote, they rise up.\u201d The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, \u201cthose who surround me lift up [their] head,\u201d which could refer to their proud attitude as they anticipate victory (see Ps 27:6).
tn Heb \u201cdo not grant the desires of the wicked.\u201d
tn Heb \u201chis.\u201d The singular is used in a representative sense (see v. 1)."}, {"pk": 2841011, "translation": "NET", "book": 19, "chapter": 140, "verse": 9, "text": "As for the heads of those who surround me \u2014 may the harm done by their lips overwhelm them!", "comment": "tn Heb \u201charm of their lips.\u201d The genitive here indicates the source or agent of the harm."}, {"pk": 2841012, "translation": "NET", "book": 19, "chapter": 140, "verse": 10, "text": "May he rain down fiery coals upon them! May he throw them into the fire! From bottomless pits they will not escape.", "comment": "tn Heb \u201cinto bottomless pits, they will not arise.\u201d The translation assumes that the preposition -\u05d1\u05bc\u05b0 (bet) has the nuance \u201cfrom\u201d here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, \u201cinto bottomless pits [from which] they cannot arise.\u201d The Hebrew noun \u05de\u05b7\u05d4\u05b2\u05de\u05b9\u05e8\u05b8\u05d4 (mahamorah, \u201cbottomless pit\u201d) occurs only here in the OT.
tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root \u05de\u05d5\u05bc\u05d8 (mut, \u201cto sway\u201d), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read \u05d9\u05b7\u05de\u05b0\u05d8\u05b4\u05d9\u05e8\u05d5\u05bc (yamtiru, \u201cthey rain down\u201d). In Ps 140:10 the form \u05d9\u05b7\u05de\u05b0\u05d8\u05b5\u05e8 (yamter, \u201clet him rain down\u201d) should probably be read."}, {"pk": 2841013, "translation": "NET", "book": 19, "chapter": 140, "verse": 11, "text": "A slanderer will not endure on the earth; calamity will hunt down a violent man and strike him down.", "comment": "tn Heb \u201ca man of a tongue.\u201d
tn Heb \u201cfor blows.\u201d The Hebrew noun \u05de\u05b7\u05d3\u05b0\u05d7\u05b5\u05e4\u05b9\u05d4 (madkhefoh, \u201cblow\u201d) occurs only here in the OT.
tn Heb \u201cbe established in.\u201d"}, {"pk": 2841014, "translation": "NET", "book": 19, "chapter": 140, "verse": 12, "text": "I know that the LORD defends the cause of the oppressed and vindicates the poor.", "comment": "tn Heb \u201cand the just cause of the poor.\u201d
tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person."}, {"pk": 2841015, "translation": "NET", "book": 19, "chapter": 140, "verse": 13, "text": "Certainly the godly will give thanks to your name; the morally upright will live in your presence."}, {"pk": 2841016, "translation": "NET", "book": 19, "chapter": 141, "verse": 1, "text": "O LORD, I cry out to you. Come quickly to me! Pay attention to me when I cry out to you!", "comment": "sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men."}, {"pk": 2841017, "translation": "NET", "book": 19, "chapter": 141, "verse": 2, "text": "May you accept my prayer like incense, my uplifted hands like the evening offering!", "comment": "tn Heb \u201cmay my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.\u201d"}, {"pk": 2841018, "translation": "NET", "book": 19, "chapter": 141, "verse": 3, "text": "O LORD, place a guard on my mouth! Protect the opening of my lips!", "comment": "tn Heb \u201cdoor.\u201d The Hebrew word occurs only here in the OT.
sn My mouth\u2026my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully."}, {"pk": 2841019, "translation": "NET", "book": 19, "chapter": 141, "verse": 4, "text": "Do not let me have evil desires, or participate in sinful activities with men who behave wickedly. I will not eat their delicacies.", "comment": "tn Heb \u201cdo not turn my heart toward an evil thing.\u201d
tn Heb \u201cto act sinfully in practices in wickedness with men, doers of evil.\u201d
sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer."}, {"pk": 2841020, "translation": "NET", "book": 19, "chapter": 141, "verse": 5, "text": "May the godly strike me in love and correct me! May my head not refuse choice oil! Indeed, my prayer is a witness against their evil deeds.", "comment": "sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one\u2019s head.
tn The form \u05d9\u05b8\u05e0\u05b4\u05d9 (yaniy) appears to be derived from the verbal root \u05e0\u05d5\u05bc\u05d0 (nu\u2019). Another option is to emend the form to \u05d9\u05b0\u05e0\u05b8\u05d0 (y\u00ffna\u2019), a Piel from \u05e0\u05b8\u05d0\u05b8\u05d4 (na\u2019ah), and translate \u201cmay choice oil not adorn my head\u201d (see L. C. Allen, Psalms 101\u2013150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.
tc Heb \u201cfor still, and my prayer [is] against their evil deeds.\u201d The syntax of the Hebrew text is difficult; the sequence -\u05db\u05bc\u05b4\u05d9\u05be\u05e2\u05d5\u05b9\u05d3 \u05d5\u05bc (kiy-\u2019od u-, \u201cfor still and\u201d) occurs only here. The translation assumes an emendation to \u05db\u05bc\u05b4\u05d9 \u05e2\u05b5\u05d3 \u05ea\u05b0\u05e4\u05dc\u05bc\u05b8\u05ea\u05b4\u05d9 (\u201cindeed a witness [is] my prayer\u201d). The psalmist\u2019s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court."}, {"pk": 2841021, "translation": "NET", "book": 19, "chapter": 141, "verse": 6, "text": "They will be thrown down the side of a cliff by their judges. They will listen to my words, for they are pleasant.", "comment": "tn Heb \u201cthey are thrown down by the hands of a cliff, their judges.\u201d The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. \u201cTheir judges\u201d could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.
tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (\u201cthey\u201d) of the verb \u201cwill listen,\u201d and \u201cmy words\u201d are the referent of the pronominal subject (\u201cthey\u201d) of the phrase \u201care pleasant.\u201d The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished."}, {"pk": 2841022, "translation": "NET", "book": 19, "chapter": 141, "verse": 7, "text": "As when one plows and breaks up the soil, so our bones are scattered at the mouth of Sheol.", "comment": "tn Heb \u201clike splitting and breaking open in the earth.\u201d The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside."}, {"pk": 2841023, "translation": "NET", "book": 19, "chapter": 141, "verse": 8, "text": "Surely I am looking to you, O sovereign LORD. In you I take shelter. Do not expose me to danger!", "comment": "tn Heb \u201cmy eyes [are] toward you.\u201d
tn Heb \u201cdo not lay bare my life.\u201d Only here is the Piel form of the verb collocated with the term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201clife\u201d). In Isa 53:12 the Lord\u2019s servant \u201clays bare (the Hiphil form of the verb is used) his life to death.\u201d"}, {"pk": 2841024, "translation": "NET", "book": 19, "chapter": 141, "verse": 9, "text": "Protect me from the snare they have laid for me, and the traps the evildoers have set.", "comment": "tn Heb \u201cand the traps of the doers of evil.\u201d"}, {"pk": 2841025, "translation": "NET", "book": 19, "chapter": 141, "verse": 10, "text": "Let the wicked fall into their own nets, while I escape.", "comment": "tn Heb \u201chis.\u201d
tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, \u201cthe wicked will fall.\u201d
tn Heb \u201cat the same [that] I, until I pass by.\u201d Another option is to take \u05d9\u05b7\u05d7\u05b7\u05d3 (yakhad) with the preceding line, \u201clet the wicked fall together into their own nets.\u201d"}, {"pk": 2841026, "translation": "NET", "book": 19, "chapter": 142, "verse": 1, "text": "To the LORD I cry out; to the LORD I plead for mercy.", "comment": "tn Heb \u201c[with] my voice to the Lord I cry out.\u201d
tn The meaning of the Hebrew term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is uncertain. The word is derived from a verb meaning \u201cto be prudent; to be wise.\u201d Various options are: \u201ca contemplative song,\u201d \u201ca song imparting moral wisdom,\u201d or \u201ca skillful [i.e., well-written] song.\u201d The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52\u201355, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
sn According to the superscription, David wrote this psalm while in \u201cthe cave.\u201d This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.
tn Heb \u201c[with] my voice to the Lord I plead for mercy.\u201d
sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies."}, {"pk": 2841027, "translation": "NET", "book": 19, "chapter": 142, "verse": 2, "text": "I pour out my lament before him; I tell him about my troubles.", "comment": "tn Heb \u201cmy trouble before him I declare.\u201d"}, {"pk": 2841028, "translation": "NET", "book": 19, "chapter": 142, "verse": 3, "text": "Even when my strength leaves me, you watch my footsteps. In the path where I walk they have hidden a trap for me.", "comment": "tn Heb \u201cyou know my path.\u201d
tn Heb \u201cmy spirit grows faint.\u201d"}, {"pk": 2841029, "translation": "NET", "book": 19, "chapter": 142, "verse": 4, "text": "Look to the right and see! No one cares about me. I have nowhere to run; no one is concerned about my life.", "comment": "tn Heb \u201cthere is no one who recognizes me.\u201d
tn Heb \u201cthere is no one who seeks for the sake of my life.\u201d
tn Heb \u201c a place of refuge perishes from me.\u201d"}, {"pk": 2841030, "translation": "NET", "book": 19, "chapter": 142, "verse": 5, "text": "I cry out to you, O LORD; I say, \u201cYou are my shelter, my security in the land of the living.\u201d", "comment": "tn Heb \u201cmy portion.\u201d The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel."}, {"pk": 2841031, "translation": "NET", "book": 19, "chapter": 142, "verse": 6, "text": "Listen to my cry for help, for I am in serious trouble! Rescue me from those who chase me, for they are stronger than I am.", "comment": "tn Heb \u201cfor I am very low.\u201d"}, {"pk": 2841032, "translation": "NET", "book": 19, "chapter": 142, "verse": 7, "text": "Free me from prison, that I may give thanks to your name. Because of me the godly will assemble, for you will vindicate me.", "comment": "tn Heb \u201cbring out my life.\u201d
tn Or \u201cgather around.\u201d
tn The Hebrew idiom \u05d2\u05bc\u05b8\u05de\u05b7\u05dc \u05e2\u05b7\u05dc (gamal \u2019al) means \u201cto repay,\u201d here in a positive sense."}, {"pk": 2841033, "translation": "NET", "book": 19, "chapter": 143, "verse": 1, "text": "O LORD, hear my prayer! Pay attention to my plea for help! Because of your faithfulness and justice, answer me!", "comment": "sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies."}, {"pk": 2841034, "translation": "NET", "book": 19, "chapter": 143, "verse": 2, "text": "Do not sit in judgment on your servant, for no one alive is innocent before you.", "comment": "tn Heb \u201cfor no one living is innocent before you.\u201d
tn Heb \u201cdo not enter into judgment with.\u201d"}, {"pk": 2841035, "translation": "NET", "book": 19, "chapter": 143, "verse": 3, "text": "Certainly my enemies chase me. They smash me into the ground. They force me to live in dark regions, like those who have been dead for ages.", "comment": "tn Heb \u201che crushes on the ground my life.\u201d
sn Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6).
tn Heb \u201can enemy.\u201d The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural \u201cenemies\u201d in vv. 9, 12).
tn Or \u201csit.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2841036, "translation": "NET", "book": 19, "chapter": 143, "verse": 4, "text": "My strength leaves me; I am absolutely shocked.", "comment": "tn Heb \u201cmy spirit grows faint.\u201d
tn Heb \u201cin my midst my heart is shocked.\u201d For a similar use of the Hitpolel of \u05e9\u05c1\u05b8\u05de\u05b5\u05dd (shamem), see Isa 59:16; 63:5."}, {"pk": 2841037, "translation": "NET", "book": 19, "chapter": 143, "verse": 5, "text": "I recall the old days; I meditate on all you have done; I reflect on your accomplishments.", "comment": "tn Or \u201cancient times\u201d; Heb \u201cdays from before.\u201d
tn Heb \u201cthe work of your hands.\u201d"}, {"pk": 2841038, "translation": "NET", "book": 19, "chapter": 143, "verse": 6, "text": "I spread my hands out to you in prayer; my soul thirsts for you in a parched land.", "comment": "tn Heb \u201cfaint\u201d or \u201cweary.\u201d See Ps 63:1.
tc Heb \u201cmy soul like a faint land for you.\u201d A verb (perhaps \u201cthirsts\u201d) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -\u05db\u05bc\u05b0 (k\u00ff, \u201clike\u201d) to -\u05d1\u05bc\u05b0 (b\u00ff, \u201cin,\u201d see Ps 63:1; cf. NEB \u201cathirst for thee in a thirsty land\u201d). If the MT is retained, one might translate, \u201cmy soul thirsts for you, as a parched land does for water/rain\u201d (cf. NIV, NRSV).
tn The words \u201cin prayer\u201d are supplied in the translation to clarify that the psalmist is referring to a posture of prayer."}, {"pk": 2841039, "translation": "NET", "book": 19, "chapter": 143, "verse": 7, "text": "Answer me quickly, LORD! My strength is fading. Do not reject me, or I will join those descending into the grave.", "comment": "tn Heb \u201cthe pit.\u201d The Hebrew noun \u05d1\u05bc\u05d5\u05b9\u05e8 (bor, \u201cpit; cistern\u201d) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.
tn Heb \u201cmy spirit is failing.\u201d
tn Heb \u201cdo not hide your face from me.\u201d The idiom \u201chide the face\u201d (1) can mean \u201cignore\u201d (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of \u201creject\u201d (see Pss 30:7; 88:14).
tn Heb \u201cI will be equal with.\u201d"}, {"pk": 2841040, "translation": "NET", "book": 19, "chapter": 143, "verse": 8, "text": "May I hear about your loyal love in the morning, for I trust in you. Show me the way I should go, because I long for you.", "comment": "tn Heb \u201ccause me to hear in the morning your loyal love.\u201d Here \u201cloyal love\u201d probably stands metonymically for an oracle of assurance promising God\u2019s intervention as an expression of his loyal love.sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).
sn The way probably refers here to God\u2019s moral and ethical standards and requirements (see v. 10).
tn Heb \u201cfor to you I lift up my life.\u201d The Hebrew expression \u05e0\u05b8\u05d0\u05b8\u05e9\u05c2 \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (na\u2019as nefesh, \u201cto lift up [one\u2019s] life\u201d) means \u201cto desire; to long for\u201d (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16)."}, {"pk": 2841041, "translation": "NET", "book": 19, "chapter": 143, "verse": 9, "text": "Rescue me from my enemies, O LORD! I run to you for protection.", "comment": "tn Heb \u201cto you I cover,\u201d which makes no sense. The translation assumes an emendation to \u05e0\u05b7\u05e1\u05b0\u05ea\u05bc\u05b4\u05d9 (nastiy, \u201cI flee,\u201d a Qal perfect, first singular form from \u05e0\u05d5\u05bc\u05e1, nos). Confusion of kaf (\u05db) and nun (\u05e0) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of \u05e0\u05d5\u05bc\u05e1 (\u201cflee\u201d) with \u05d0\u05b6\u05dc (\u2019el, \u201cto\u201d) is well-attested."}, {"pk": 2841042, "translation": "NET", "book": 19, "chapter": 143, "verse": 10, "text": "Teach me to do what pleases you, for you are my God. May your kind presence lead me into a level land.", "comment": "tn Or \u201cyour will.\u201d See Ps 40:8.
sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7\u201310a.
tn Heb \u201cyour good spirit.\u201d God\u2019s \u201cspirit\u201d may refer here to his presence (see the note on the word \u201cpresence\u201d in Ps 139:7) or to his personal Spirit (see Ps 51:10)."}, {"pk": 2841043, "translation": "NET", "book": 19, "chapter": 143, "verse": 11, "text": "O LORD, for the sake of your reputation, revive me! Because of your justice, rescue me from trouble!", "comment": "tn Heb \u201cname,\u201d which here stands metonymically for God\u2019s reputation.
tn Heb \u201cby your justice bring out my life from trouble.\u201d
tn The imperfect verbal forms in vv. 11\u201312a are understood as expressing the psalmist\u2019s desire. Note the petitionary tone of vv. 7\u201310a."}, {"pk": 2841044, "translation": "NET", "book": 19, "chapter": 143, "verse": 12, "text": "As a demonstration of your loyal love, destroy my enemies! Annihilate all who threaten my life, for I am your servant.", "comment": "tn The perfect with vav (\u05d5) consecutive carries on the mood of the preceding imperfect.
tn Heb \u201cin [or \u201cby\u201d] your faithfulness.\u201d
tn Heb \u201call the enemies of my life.\u201d"}, {"pk": 2841045, "translation": "NET", "book": 19, "chapter": 144, "verse": 1, "text": "The LORD, my protector, deserves praise \u2014 the one who trains my hands for battle, and my fingers for war,", "comment": "tn Heb \u201cmy rocky summit.\u201d The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God\u2019s rich blessings on the nation in the aftermath of military victory.
sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
tn Heb \u201cblessed [be] the Lord, my rocky summit.\u201d"}, {"pk": 2841046, "translation": "NET", "book": 19, "chapter": 144, "verse": 2, "text": "who loves me and is my stronghold, my refuge and my deliverer, my shield and the one in whom I take shelter, who makes nations submit to me.", "comment": "tn Or \u201cmy elevated place.\u201d
tn Heb \u201cmy loyal love,\u201d which is probably an abbreviated form of \u201cthe God of my loyal love\u201d (see Ps 59:10, 17).
tn Heb \u201cthe one who subdues nations beneath me.\u201d"}, {"pk": 2841047, "translation": "NET", "book": 19, "chapter": 144, "verse": 3, "text": "O LORD, of what importance is the human race, that you should notice them? Of what importance is mankind, that you should be concerned about them?", "comment": "tn Heb \u201cWhat is mankind?\u201d The singular noun \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 (\u2019enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.
tn Heb \u201ctake account of him.\u201d The two imperfect verbal forms in v. 4 describe God\u2019s characteristic activity.
tn Heb \u201cand the son of man.\u201d The phrase \u201cson of man\u201d is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12."}, {"pk": 2841048, "translation": "NET", "book": 19, "chapter": 144, "verse": 4, "text": "People are like a vapor, their days like a shadow that disappears.", "comment": "tn Heb \u201chis days [are] like a shadow that passes away,\u201d that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
tn Heb \u201cman,\u201d or \u201cmankind.\u201d"}, {"pk": 2841049, "translation": "NET", "book": 19, "chapter": 144, "verse": 5, "text": "O LORD, make the sky sink and come down! Touch the mountains and make them smolder!", "comment": "tn The Hebrew verb \u05e0\u05b8\u05d8\u05b8\u05d4 (natah) can carry the sense \u201cto [cause to] bend; to [cause to] bow down.\u201d For example, Gen 49:15 pictures Issachar as a donkey that \u201cbends\u201d its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.
tn Heb \u201cso they might smolder.\u201d The prefixed verbal form with vav (\u05d5) conjunctive indicates purpose after the preceding imperative.
tn Heb \u201cso you might come down.\u201d The prefixed verbal form with vav (\u05d5) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6."}, {"pk": 2841050, "translation": "NET", "book": 19, "chapter": 144, "verse": 6, "text": "Hurl lightning bolts and scatter them! Shoot your arrows and rout them!", "comment": "sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17\u201318; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, \u201cAn Exegetical and Theological study of Psalm 18/2 Samuel 22\u201d [Th.D. diss., Dallas Theological Seminary, 1983], 187)."}, {"pk": 2841051, "translation": "NET", "book": 19, "chapter": 144, "verse": 7, "text": "Reach down from above! Grab me and rescue me from the surging water, from the power of foreigners,", "comment": "tn Heb \u201cstretch out your hands.\u201d
tn Heb \u201cmighty waters.\u201d The waters of the sea symbolize the psalmist\u2019s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16\u201317).
tn Heb \u201cfrom the hand of the sons of foreignness.\u201d"}, {"pk": 2841052, "translation": "NET", "book": 19, "chapter": 144, "verse": 8, "text": "who speak lies, and make false promises.", "comment": "tn Heb \u201cwho [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.\u201d The reference to the \u201cright hand\u201d is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises)."}, {"pk": 2841053, "translation": "NET", "book": 19, "chapter": 144, "verse": 9, "text": "O God, I will sing a new song to you! Accompanied by a ten-stringed instrument, I will sing praises to you,"}, {"pk": 2841054, "translation": "NET", "book": 19, "chapter": 144, "verse": 10, "text": "the one who delivers kings, and rescued David his servant from a deadly sword.", "comment": "tn Heb \u201cgrants deliverance to.\u201d
tn Heb \u201charmful.\u201d"}, {"pk": 2841055, "translation": "NET", "book": 19, "chapter": 144, "verse": 11, "text": "Grab me and rescue me from the power of foreigners, who speak lies, and make false promises.", "comment": "tn Heb \u201cfrom the hand of the sons of foreignness.\u201d
tn Heb \u201cwho [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.\u201d See v. 8 where the same expression occurs."}, {"pk": 2841056, "translation": "NET", "book": 19, "chapter": 144, "verse": 12, "text": "Then our sons will be like plants, that quickly grow to full size. Our daughters will be like corner pillars, carved like those in a palace.", "comment": "tn Heb \u201cgrown up in their youth.\u201d The translation assumes that \u201cgrown up\u201d modifies \u201cplants\u201d (just as \u201ccarved\u201d modifies \u201ccorner pillars\u201d in the second half of the verse). Another option is to take \u201cgrown up\u201d as a predicate in relation to \u201cour sons,\u201d in which case one might translate, \u201cthey will be strapping youths.\u201d
tn Heb \u201ccarved [in] the pattern of a palace.\u201d
tn Some consider \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist \u2013 who appears to be a Davidic king preparing to fight a battle (see vv. 10\u201311) \u2013 is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to \u05d0\u05b7\u05e9\u05c1\u05b0\u05e8\u05b5\u05d9 (\u201chow blessed [are our sons]\u201d). A suffixed noun sometimes follows \u05d0\u05b7\u05e9\u05c1\u05b0\u05e8\u05b5\u05d9 (\u2019ashrey; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see \u201clike plants\u201d) after the suffixed noun makes the proposed reading too awkward syntactically.
tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar."}, {"pk": 2841057, "translation": "NET", "book": 19, "chapter": 144, "verse": 13, "text": "Our storehouses will be full, providing all kinds of food. Our sheep will multiply by the thousands and fill our pastures.", "comment": "tn Heb \u201cin outside places.\u201d Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).
tn The Hebrew noun occurs only here.
tn Heb \u201cfrom kind to kind.\u201d Some prefer to emend the text to \u05de\u05b8\u05d6\u05d5\u05b9\u05df \u05e2\u05b7\u05dc \u05de\u05b8\u05d6\u05d5\u05b9\u05df (mazon \u2019al mazon, \u201cfood upon food\u201d).
tn Heb \u201cthey are innumerable.\u201d"}, {"pk": 2841058, "translation": "NET", "book": 19, "chapter": 144, "verse": 14, "text": "Our cattle will be weighted down with produce. No one will break through our walls, no one will be taken captive, and there will be no terrified cries in our city squares.", "comment": "tn Heb \u201cweighted down.\u201d This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. \u05e1\u05b8\u05d1\u05b7\u05dc). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. \u05e1\u05d1\u05dc pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101\u2013150 [WBC], 288).
tn Heb \u201cthere [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.\u201d"}, {"pk": 2841059, "translation": "NET", "book": 19, "chapter": 144, "verse": 15, "text": "How blessed are the people who experience these things! How blessed are the people whose God is the LORD!", "comment": "tn Heb \u201c[O] the happiness of the people who [it is] such to them.\u201d"}, {"pk": 2841060, "translation": "NET", "book": 19, "chapter": 145, "verse": 1, "text": "I will extol you, my God, O king! I will praise your name continually!", "comment": "sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
tn Or, hyperbolically, \u201cforever.\u201d"}, {"pk": 2841061, "translation": "NET", "book": 19, "chapter": 145, "verse": 2, "text": "Every day I will praise you! I will praise your name continually!", "comment": "tn Or, hyperbolically, \u201cforever.\u201d"}, {"pk": 2841062, "translation": "NET", "book": 19, "chapter": 145, "verse": 3, "text": "The LORD is great and certainly worthy of praise! No one can fathom his greatness!", "comment": "tn Heb \u201cand concerning his greatness there is no searching.\u201d"}, {"pk": 2841063, "translation": "NET", "book": 19, "chapter": 145, "verse": 4, "text": "One generation will praise your deeds to another, and tell about your mighty acts!", "comment": "tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist\u2019s wish, \u201cmay one generation praise\u2026and tell about.\u201d"}, {"pk": 2841064, "translation": "NET", "book": 19, "chapter": 145, "verse": 5, "text": "I will focus on your honor and majestic splendor, and your amazing deeds!", "comment": "tn Heb \u201cthe splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.\u201d"}, {"pk": 2841065, "translation": "NET", "book": 19, "chapter": 145, "verse": 6, "text": "They will proclaim the power of your awesome acts! I will declare your great deeds!", "comment": "tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist\u2019s wish, \u201cmay they proclaim.\u201d"}, {"pk": 2841066, "translation": "NET", "book": 19, "chapter": 145, "verse": 7, "text": "They will talk about the fame of your great kindness, and sing about your justice.", "comment": "tn Heb \u201cthe fame of the greatness of your goodness.\u201d
tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist\u2019s wish, \u201cmay they talk\u2026and sing.\u201d"}, {"pk": 2841067, "translation": "NET", "book": 19, "chapter": 145, "verse": 8, "text": "The LORD is merciful and compassionate; he is patient and demonstrates great loyal love.", "comment": "tn Heb \u201cslow to anger\u201d (see Pss 86:15; 103:8).
tn Heb \u201cand great of loyal love\u201d (see Pss 86:15; 103:8)."}, {"pk": 2841068, "translation": "NET", "book": 19, "chapter": 145, "verse": 9, "text": "The LORD is good to all, and has compassion on all he has made.", "comment": "tn Heb \u201cand his compassion is over all his works.\u201d"}, {"pk": 2841069, "translation": "NET", "book": 19, "chapter": 145, "verse": 10, "text": "All he has made will give thanks to the LORD. Your loyal followers will praise you."}, {"pk": 2841070, "translation": "NET", "book": 19, "chapter": 145, "verse": 11, "text": "They will proclaim the splendor of your kingdom; they will tell about your power,"}, {"pk": 2841071, "translation": "NET", "book": 19, "chapter": 145, "verse": 12, "text": "so that mankind might acknowledge your mighty acts, and the majestic splendor of your kingdom.", "comment": "tn Heb \u201cthe sons of man.\u201d"}, {"pk": 2841072, "translation": "NET", "book": 19, "chapter": 145, "verse": 13, "text": "Your kingdom is an eternal kingdom, and your dominion endures through all generations.", "comment": "tn Heb \u201ca kingdom of all ages.\u201d"}, {"pk": 2841073, "translation": "NET", "book": 19, "chapter": 145, "verse": 14, "text": "The LORD supports all who fall, and lifts up all who are bent over.", "comment": "tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the mem (\u05de) and samek (\u05e1) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing nun (\u05e0) verse, which reads as follows: \u201cThe Lord is reliable in all his words, and faithful in all his deeds.\u201d One might paraphrase this as follows: \u201cThe Lord\u2019s words are always reliable; his actions are always faithful.\u201d Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101\u2013150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
tn Perhaps \u201cdiscouraged\u201d (see Ps 57:6)."}, {"pk": 2841074, "translation": "NET", "book": 19, "chapter": 145, "verse": 15, "text": "Everything looks to you in anticipation, and you provide them with food on a regular basis.", "comment": "tn Heb \u201cthe eyes of all wait for you.\u201d
tn Heb \u201cand you give to them their food in its season\u201d (see Ps 104:27)."}, {"pk": 2841075, "translation": "NET", "book": 19, "chapter": 145, "verse": 16, "text": "You open your hand, and fill every living thing with the food they desire.", "comment": "tn Heb \u201c[with what they] desire.\u201d"}, {"pk": 2841076, "translation": "NET", "book": 19, "chapter": 145, "verse": 17, "text": "The LORD is just in all his actions, and exhibits love in all he does.", "comment": "tn Heb \u201cin all his ways.\u201d
tn Heb \u201cand [is] loving in all his deeds.\u201d"}, {"pk": 2841077, "translation": "NET", "book": 19, "chapter": 145, "verse": 18, "text": "The LORD is near all who cry out to him, all who cry out to him sincerely.", "comment": "tn Heb \u201cin truth.\u201d"}, {"pk": 2841078, "translation": "NET", "book": 19, "chapter": 145, "verse": 19, "text": "He satisfies the desire of his loyal followers; he hears their cry for help and delivers them.", "comment": "tn In this context \u201cdesire\u201d refers to the followers\u2019 desire to be delivered from wicked enemies.
tn Heb \u201cthe desire of those who fear him, he does.\u201d"}, {"pk": 2841079, "translation": "NET", "book": 19, "chapter": 145, "verse": 20, "text": "The LORD protects those who love him, but he destroys all the wicked."}, {"pk": 2841080, "translation": "NET", "book": 19, "chapter": 145, "verse": 21, "text": "My mouth will praise the LORD. Let all who live praise his holy name forever!", "comment": "tn Heb \u201call flesh.\u201d
tn Heb \u201cthe praise of the Lord my mouth will speak.\u201d"}, {"pk": 2841081, "translation": "NET", "book": 19, "chapter": 146, "verse": 1, "text": "Praise the LORD! Praise the LORD, O my soul!", "comment": "sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy."}, {"pk": 2841082, "translation": "NET", "book": 19, "chapter": 146, "verse": 2, "text": "I will praise the LORD as long as I live! I will sing praises to my God as long as I exist!"}, {"pk": 2841083, "translation": "NET", "book": 19, "chapter": 146, "verse": 3, "text": "Do not trust in princes, or in human beings, who cannot deliver!", "comment": "tn Heb \u201cin a son of man, to whom there is no deliverance.\u201d"}, {"pk": 2841084, "translation": "NET", "book": 19, "chapter": 146, "verse": 4, "text": "Their life\u2019s breath departs, they return to the ground; on that day their plans die.", "comment": "tn Heb \u201chis spirit goes out, it returns to his ground; in that day his plans die.\u201d The singular refers to the representative man mentioned in v. 3b."}, {"pk": 2841085, "translation": "NET", "book": 19, "chapter": 146, "verse": 5, "text": "How blessed is the one whose helper is the God of Jacob, whose hope is in the LORD his God,"}, {"pk": 2841086, "translation": "NET", "book": 19, "chapter": 146, "verse": 6, "text": "the one who made heaven and earth, the sea, and all that is in them, who remains forever faithful,", "comment": "tn Heb \u201cthe one who guards faithfulness forever.\u201d"}, {"pk": 2841087, "translation": "NET", "book": 19, "chapter": 146, "verse": 7, "text": "vindicates the oppressed, and gives food to the hungry. The LORD releases the imprisoned.", "comment": "tn Heb \u201cexecutes justice for the oppressed.\u201d"}, {"pk": 2841088, "translation": "NET", "book": 19, "chapter": 146, "verse": 8, "text": "The LORD gives sight to the blind. The LORD lifts up all who are bent over. The LORD loves the godly.", "comment": "tn Perhaps \u201cdiscouraged\u201d (see Ps 57:6)."}, {"pk": 2841089, "translation": "NET", "book": 19, "chapter": 146, "verse": 9, "text": "The LORD protects those residing outside their native land; he lifts up the fatherless and the widow, but he opposes the wicked.", "comment": "sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident aliens, the fatherless, and widows.
tn Heb \u201che makes the way of the wicked twisted.\u201d The \u201cway of the wicked\u201d probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions."}, {"pk": 2841090, "translation": "NET", "book": 19, "chapter": 146, "verse": 10, "text": "The LORD rules forever, your God, O Zion, throughout the generations to come! Praise the LORD!", "comment": "tn Heb \u201cfor a generation and a generation.\u201d"}, {"pk": 2841091, "translation": "NET", "book": 19, "chapter": 147, "verse": 1, "text": "Praise the LORD, for it is good to sing praises to our God! Yes, praise is pleasant and appropriate!", "comment": "tn Or \u201cfor.\u201d
sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people."}, {"pk": 2841092, "translation": "NET", "book": 19, "chapter": 147, "verse": 2, "text": "The LORD rebuilds Jerusalem, and gathers the exiles of Israel.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2841093, "translation": "NET", "book": 19, "chapter": 147, "verse": 3, "text": "He heals the brokenhearted, and bandages their wounds.", "comment": "tn Heb \u201cthe one who heals.\u201d"}, {"pk": 2841094, "translation": "NET", "book": 19, "chapter": 147, "verse": 4, "text": "He counts the number of the stars; he names all of them."}, {"pk": 2841095, "translation": "NET", "book": 19, "chapter": 147, "verse": 5, "text": "Our Lord is great and has awesome power; there is no limit to his wisdom.", "comment": "tn Heb \u201cand great of strength.\u201d
tn Heb \u201cto his wisdom there is no counting.\u201d"}, {"pk": 2841096, "translation": "NET", "book": 19, "chapter": 147, "verse": 6, "text": "The LORD lifts up the oppressed, but knocks the wicked to the ground.", "comment": "tn Heb \u201cbrings down.\u201d"}, {"pk": 2841097, "translation": "NET", "book": 19, "chapter": 147, "verse": 7, "text": "Offer to the LORD a song of thanks! Sing praises to our God to the accompaniment of a harp!", "comment": "tn Heb \u201csing to the Lord with thanksgiving.\u201d"}, {"pk": 2841098, "translation": "NET", "book": 19, "chapter": 147, "verse": 8, "text": "He covers the sky with clouds, provides the earth with rain, and causes grass to grow on the hillsides.", "comment": "tn Heb \u201cthe one who covers.\u201d
tn Heb \u201chills.\u201d"}, {"pk": 2841099, "translation": "NET", "book": 19, "chapter": 147, "verse": 9, "text": "He gives food to the animals, and to the young ravens when they chirp.", "comment": "tn Heb \u201cwhich cry out.\u201d"}, {"pk": 2841100, "translation": "NET", "book": 19, "chapter": 147, "verse": 10, "text": "He is not enamored with the strength of a horse, nor is he impressed by the warrior\u2019s strong legs.", "comment": "tn Heb \u201che does not desire the strength of the horse, he does not take delight in the legs of the man.\u201d Here \u201cthe horse\u201d refers to the war horse used by ancient Near Eastern chariot forces, and \u201cthe man\u201d refers to the warrior whose muscular legs epitomize his strength."}, {"pk": 2841101, "translation": "NET", "book": 19, "chapter": 147, "verse": 11, "text": "The LORD takes delight in his faithful followers, and in those who wait for his loyal love.", "comment": "tn Heb \u201cthose who fear him.\u201d"}, {"pk": 2841102, "translation": "NET", "book": 19, "chapter": 147, "verse": 12, "text": "Extol the LORD, O Jerusalem! Praise your God, O Zion!"}, {"pk": 2841103, "translation": "NET", "book": 19, "chapter": 147, "verse": 13, "text": "For he makes the bars of your gates strong. He blesses your children within you.", "comment": "tn Heb \u201cyour sons.\u201d"}, {"pk": 2841104, "translation": "NET", "book": 19, "chapter": 147, "verse": 14, "text": "He brings peace to your territory. He abundantly provides for you the best grain.", "comment": "tn Heb \u201che makes your boundary peace.\u201d
tn Heb \u201cthe one who.\u201d
tn Heb \u201csatisfies you with.\u201d"}, {"pk": 2841105, "translation": "NET", "book": 19, "chapter": 147, "verse": 15, "text": "He sends his command through the earth; swiftly his order reaches its destination.", "comment": "tn Heb \u201cswiftly his word runs.\u201d
tn Heb \u201cthe one who.\u201d
tn Heb \u201cthe one who sends his word, the earth.\u201d The Hebrew term \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cearth\u201d) is an adverbial accusative; one must supply a preposition before it (such as \u201cthrough\u201d or \u201cto\u201d) in the English translation."}, {"pk": 2841106, "translation": "NET", "book": 19, "chapter": 147, "verse": 16, "text": "He sends the snow that is white like wool; he spreads the frost that is white like ashes.", "comment": "tn Heb \u201cthe one who gives snow like wool, frost like ashes he scatters.\u201d"}, {"pk": 2841107, "translation": "NET", "book": 19, "chapter": 147, "verse": 17, "text": "He throws his hailstones like crumbs. Who can withstand the cold wind he sends?", "comment": "tn Heb \u201chis ice.\u201d
tn Heb \u201cBefore his cold, who can stand?\u201d"}, {"pk": 2841108, "translation": "NET", "book": 19, "chapter": 147, "verse": 18, "text": "He then orders it all to melt; he breathes on it, and the water flows.", "comment": "tn Heb \u201che sends his word and melts them.\u201d
tn Heb \u201che blows his breath.\u201d"}, {"pk": 2841109, "translation": "NET", "book": 19, "chapter": 147, "verse": 19, "text": "He proclaims his word to Jacob, his statutes and regulations to Israel."}, {"pk": 2841110, "translation": "NET", "book": 19, "chapter": 147, "verse": 20, "text": "He has not done so with any other nation; they are not aware of his regulations. Praise the LORD!"}, {"pk": 2841111, "translation": "NET", "book": 19, "chapter": 148, "verse": 1, "text": "Praise the LORD! Praise the LORD from the sky! Praise him in the heavens!", "comment": "sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world."}, {"pk": 2841112, "translation": "NET", "book": 19, "chapter": 148, "verse": 2, "text": "Praise him, all his angels! Praise him, all his heavenly assembly!", "comment": "tn Heb \u201call his host.\u201d
tn Or \u201cheavenly messengers.\u201d"}, {"pk": 2841113, "translation": "NET", "book": 19, "chapter": 148, "verse": 3, "text": "Praise him, O sun and moon! Praise him, all you shiny stars!", "comment": "tn Heb \u201cstars of light.\u201d"}, {"pk": 2841114, "translation": "NET", "book": 19, "chapter": 148, "verse": 4, "text": "Praise him, O highest heaven, and you waters above the sky!", "comment": "sn The \u201cwater\u201d mentioned here corresponds to the \u201cwaters above\u201d mentioned in Gen 1:7. See also Ps 104:3. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 47."}, {"pk": 2841115, "translation": "NET", "book": 19, "chapter": 148, "verse": 5, "text": "Let them praise the name of the LORD, for he gave the command and they came into existence."}, {"pk": 2841116, "translation": "NET", "book": 19, "chapter": 148, "verse": 6, "text": "He established them so they would endure; he issued a decree that will not be revoked.", "comment": "tn Heb \u201cand it will not pass away.\u201d
tn Or \u201cforever and ever.\u201d"}, {"pk": 2841117, "translation": "NET", "book": 19, "chapter": 148, "verse": 7, "text": "Praise the LORD from the earth, you sea creatures and all you ocean depths,"}, {"pk": 2841118, "translation": "NET", "book": 19, "chapter": 148, "verse": 8, "text": "O fire and hail, snow and clouds, O stormy wind that carries out his orders,", "comment": "tn Heb \u201c[that] does his word.\u201d
tn In Ps 119:83 the noun refers to \u201csmoke,\u201d but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view."}, {"pk": 2841119, "translation": "NET", "book": 19, "chapter": 148, "verse": 9, "text": "you mountains and all you hills, you fruit trees and all you cedars,"}, {"pk": 2841120, "translation": "NET", "book": 19, "chapter": 148, "verse": 10, "text": "you animals and all you cattle, you creeping things and birds,"}, {"pk": 2841121, "translation": "NET", "book": 19, "chapter": 148, "verse": 11, "text": "you kings of the earth and all you nations, you princes and all you leaders on the earth,", "comment": "tn Or \u201cjudges.\u201d"}, {"pk": 2841122, "translation": "NET", "book": 19, "chapter": 148, "verse": 12, "text": "you young men and young women, you elderly, along with you children!"}, {"pk": 2841123, "translation": "NET", "book": 19, "chapter": 148, "verse": 13, "text": "Let them praise the name of the LORD, for his name alone is exalted; his majesty extends over the earth and sky."}, {"pk": 2841124, "translation": "NET", "book": 19, "chapter": 148, "verse": 14, "text": "He has made his people victorious, and given all his loyal followers reason to praise \u2014 the Israelites, the people who are close to him. Praise the LORD!", "comment": "tn \u201c[there is] praise for all his loyal followers, to the sons of Israel, the people near him.\u201d Here \u201cpraise\u201d stands by metonymy for the victory that prompts it.
tn Heb \u201cand he lifted up a horn for his people.\u201d The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom \u201cexalt/lift up the horn\u201d signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:17, 24; 92:10; Lam 2:17). Another option is to take the \u201chorn\u201d as a symbol for the Davidic king, through whom the Lord gives his people military victory."}, {"pk": 2841125, "translation": "NET", "book": 19, "chapter": 149, "verse": 1, "text": "Praise the LORD! Sing to the LORD a new song! Praise him in the assembly of the godly!", "comment": "tn Heb \u201chis praise in the assembly of the godly ones.\u201d
sn Psalm 149. The psalmist calls upon God\u2019s people to praise him because he is just and avenges them."}, {"pk": 2841126, "translation": "NET", "book": 19, "chapter": 149, "verse": 2, "text": "Let Israel rejoice in their Creator! Let the people of Zion delight in their king!", "comment": "sn The Lord is the king here, as the parallelism in the previous line (\u201ctheir creator\u201d) indicates.
tn Heb \u201csons.\u201d"}, {"pk": 2841127, "translation": "NET", "book": 19, "chapter": 149, "verse": 3, "text": "Let them praise his name with dancing! Let them sing praises to him to the accompaniment of the tambourine and harp!"}, {"pk": 2841128, "translation": "NET", "book": 19, "chapter": 149, "verse": 4, "text": "For the LORD takes delight in his people; he exalts the oppressed by delivering them.", "comment": "tn Heb \u201che honors the oppressed [with] deliverance.\u201d"}, {"pk": 2841129, "translation": "NET", "book": 19, "chapter": 149, "verse": 5, "text": "Let the godly rejoice because of their vindication! Let them shout for joy upon their beds!", "comment": "tn Heb \u201cin glory.\u201d Here \u201cglory\u201d probably refers to the \u201chonor\u201d that belongs to the Lord\u2019s people as a result of their deliverance (see v. 4).
tn The significance of the reference to \u201cbeds\u201d is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking."}, {"pk": 2841130, "translation": "NET", "book": 19, "chapter": 149, "verse": 6, "text": "May they praise God while they hold a two-edged sword in their hand,", "comment": "tn Heb \u201c[May] praises of God [be] in their throat, and a two-edged sword in their hand.\u201d"}, {"pk": 2841131, "translation": "NET", "book": 19, "chapter": 149, "verse": 7, "text": "in order to take revenge on the nations, and punish foreigners.", "comment": "tn Heb \u201cto do.\u201d"}, {"pk": 2841132, "translation": "NET", "book": 19, "chapter": 149, "verse": 8, "text": "They bind their kings in chains, and their nobles in iron shackles,", "comment": "tn Heb \u201cto bind.\u201d"}, {"pk": 2841133, "translation": "NET", "book": 19, "chapter": 149, "verse": 9, "text": "and execute the judgment to which their enemies have been sentenced. All his loyal followers will be vindicated. Praise the LORD!", "comment": "tn Heb \u201cto do against them judgment [that] is written.\u201d
tn Heb \u201cthey\u201d; the referent (the enemies of the people of God) has been specified in the translation for clarity.
tn Heb \u201cit is honor for all his godly ones.\u201d The judgment of the oppressive kings will bring vindication and honor to God\u2019s people (see vv. 4\u20135)."}, {"pk": 2841134, "translation": "NET", "book": 19, "chapter": 150, "verse": 1, "text": "Praise the LORD! Praise God in his sanctuary! Praise him in the sky, which testifies to his strength!", "comment": "sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.
tn Heb \u201cthe sky of his strength.\u201d"}, {"pk": 2841135, "translation": "NET", "book": 19, "chapter": 150, "verse": 2, "text": "Praise him for his mighty acts! Praise him for his surpassing greatness!"}, {"pk": 2841136, "translation": "NET", "book": 19, "chapter": 150, "verse": 3, "text": "Praise him with the blast of the horn! Praise him with the lyre and the harp!"}, {"pk": 2841137, "translation": "NET", "book": 19, "chapter": 150, "verse": 4, "text": "Praise him with the tambourine and with dancing! Praise him with stringed instruments and the flute!"}, {"pk": 2841138, "translation": "NET", "book": 19, "chapter": 150, "verse": 5, "text": "Praise him with loud cymbals! Praise him with clanging cymbals!"}, {"pk": 2841139, "translation": "NET", "book": 19, "chapter": 150, "verse": 6, "text": "Let everything that has breath praise the LORD! Praise the LORD!"}, {"pk": 2841140, "translation": "NET", "book": 20, "chapter": 1, "verse": 1, "text": "The Proverbs of Solomon son of David, king of Israel:", "comment": "tn The Hebrew noun translated \u201cproverb\u201d is derived from the root \u05de\u05b8\u05e9\u05c1\u05b7\u05dc (mashal) which means \u201clikeness.\u201d The related Niphal verb means \u201cto be like, be comparable with,\u201d e.g., \u201che is like [\u05e0\u05b4\u05de\u05b0\u05e9\u05c1\u05b7\u05dc, nimshal] the beasts that perish\u201d (Ps 49:12). The noun can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement (Ezek 16:44), object lesson drawn from experience (Ps 78:2\u20136), saying or by-word (Deut 28:37) or an oracle of future blessing (Ezek 21:1\u20135). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.
tn The name \u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4 (sh\u00fflomoh, \u201cof Solomon\u201d) is a genitive of authorship or source. While Solomon wrote a majority of the proverbial sayings in the book, some proverbial sayings were written by others (e.g., 22:17\u201324:34; 30:1\u201333; 31:1\u20139) and perhaps collected by Solomon. The name also forms a phonetic wordplay on the similarly sounding word \u05de\u05b4\u05e9\u05c1\u05b0\u05dc\u05b5\u05d9 (mishley, \u201cproverbs\u201d), as if to say the name is almost synonymous with proverbs.
tn The designation \u201cson of David\u201d is in apposition to the name Solomon, as are the following nouns, further explaining the name.
sn The phrase \u201cThe Proverbs of Solomon\u201d is a title for the entire book. The title does not imply that Solomon authored all the proverbs in this collection; some sections are collections from different authors: the sayings of the wise (22:17\u201324:22), more sayings of the wise (24:23\u201334), the words of Agur (Prov 30:1\u201333) and Lemuel (Prov 31:1\u20139). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (25:1\u201329:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in 10:1\u201322:16, and the title might have originally introduced only these. There is question whether chapters 1-9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not \u201cproverbs\u201d per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1-9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.
tn The phrase \u201cthe king of Israel\u201d is in apposition to the name Solomon."}, {"pk": 2841141, "translation": "NET", "book": 20, "chapter": 1, "verse": 2, "text": "To learn wisdom and moral instruction, and to discern wise counsel.", "comment": "tn Heb \u201cwords of discernment.\u201d The noun \u05d1\u05b4\u05d9\u05e0\u05b8\u05d4 (binah, \u201cdiscernment\u201d) functions as an attributive genitive: \u201cdiscerning words\u201d or \u201cwise sayings\u201d (so NLT). This noun is a cognate accusative of the infinitive of the same root \u05dc\u05b0\u05d4\u05b8\u05d1\u05b4\u05d9\u05df (l\u00ffhavin, \u201cto discern\u201d). The phrase \u201cto discern words of discernment\u201d refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.
tn The infinitive construct + \u05dc (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose.
tn Heb \u201cto know.\u201d The verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019) here means \u201cto gain knowledge of\u201d or \u201cto become wise in\u201d (BDB 394 s.v. 5). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.
sn The noun \u201cwisdom\u201d (\u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4, khokhmah) could be nuanced \u201cmoral skill.\u201d It refers to \u201cskill\u201d that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living \u2013 one lives life with moral skill so that something of lasting value is produced from one\u2019s life.
tn Heb \u201cinstruction.\u201d The noun \u05de\u05d5\u05bc\u05e1\u05b8\u05e8 (musar) has a three-fold range of meanings: (1) physical or parental: \u201cdiscipline; chastisement\u201d (2) verbal: \u201cwarning; exhortation\u201d and (3) moral: \u201ctraining; instruction\u201d (BDB 416 s.v. \u05de\u05d5\u05bc\u05e1\u05b8\u05e8; HALOT 557 s.v. \u05de\u05d5\u05bc\u05e1\u05b8\u05e8). Its parallelism with \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 (khokhmah, \u201cwisdom, moral skill\u201d) suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the LXX translated this term with the Greek word for \u201cchild-training.\u201d
tn The infinitive construct + \u05dc (lamed) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term \u05d1\u05b4\u05d9\u05df (bin, \u201cto discern\u201d) refers to the ability to make distinctions between things. This is illustrated by its derivatives: The related preposition means \u201cbetween\u201d and the related noun means \u201cspace between.\u201d So the verb refers to the ability to discern between moral options."}, {"pk": 2841142, "translation": "NET", "book": 20, "chapter": 1, "verse": 3, "text": "To receive moral instruction in skillful living, in righteousness, justice, and equity.", "comment": "tc MT reads the genitive-construct phrase \u05de\u05d5\u05bc\u05e1\u05b7\u05e8 \u05d4\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b5\u05dc (musar haskel, \u201cdiscipline of prudence\u201d). Syriac adds vav (\u05d5) and reads \u05de\u05d5\u05bc\u05e1\u05b7\u05e8 \u05d5\u05b0\u05d4\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b5\u05dc (musar w\u00ffhaskel, \u201cdiscipline and prudence\u201d). MT is the more difficult reading in terms of syntax, so is preferred as the original reading.tn Heb \u201cdiscipline of prudence.\u201d The term \u05d4\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b5\u05dc (haskel, \u201cof prudence\u201d) is a Hiphil infinitive absolute, functioning as an emphatic genitive of result, describing the results of a self-disciplined life. The basic meaning of \u05e9\u05c2\u05b8\u05db\u05b7\u05dc is \u201cto be prudent, circumspect,\u201d and the Hiphil stem means \u201cto give attention to, consider, ponder; have insight, understanding\u201d (BDB 968 s.v. I \u05e9\u05c2\u05b8\u05db\u05b7\u05dc). It is a synonym of \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 (khokhmah, \u201cwisdom\u201d), but while \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 focuses on living skillfully, \u05e9\u05c2\u05b8\u05db\u05b7\u05dc (sakhal) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).
tn Heb \u201crighteousness and justice and equity.\u201d The three nouns that follow \u201cself-discipline of prudence\u201d are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: \u201cin righteousness, justice, and equity.\u201d The term \u201cin\u201d does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.
sn The word \u201crighteousness\u201d (\u05e6\u05b6\u05d3\u05b6\u05e7, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to \u201crighteous\u201d conduct that conforms to God\u2019s law.
tn Heb \u201cand justice.\u201d The conjunction \u201cand\u201d appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness.sn The noun \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat, \u201cjustice, judgment\u201d) refers to the ability to make a decision that is just (e.g., Deut 16:18; 1 Kgs 3:28). From this legal background, the term came to mean one\u2019s right or precedent. The person with prudence will make decisions that are just and right.
tn The infinitive construct + \u05dc (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh, \u201creceive\u201d) means to acquire something worth having. It is parallel to the verb \u201ctreasure up\u201d in 2:1.
tn Heb \u201cinstruction.\u201d See note on the same term in 1:2.
sn The Hebrew noun translated \u201cequity\u201d comes from the root \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 (yashar) which has the basic idea of \u201cupright, straight, right.\u201d It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally \u201cstraight\u201d life."}, {"pk": 2841143, "translation": "NET", "book": 20, "chapter": 1, "verse": 4, "text": "To impart shrewdness to the morally naive, and a discerning plan to the young person.", "comment": "tn Heb \u201cyoung man\u201d or \u201cyouth.\u201d
tn Heb \u201cto give.\u201d The infinitive construct + \u05dc (lamed) here introduces the fourth purpose of the book: It reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths.
tn The noun \u05e2\u05b8\u05e8\u05b0\u05de\u05b8\u05d4 (\u2019ar\u00ffmah) \u201cprudence, shrewdness, craftiness\u201d (BDB 791 s.v.) or \u201ccleverness\u201d (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as \u201cshrewd, crafty, cunning\u201d (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.
tn Heb \u201cthe naive\u201d or \u201csimpleton.\u201d The substantival adjective \u05e4\u05bc\u05b6\u05ea\u05b4\u05d9 (peti) means \u201csimple; open-minded\u201d in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I \u05e4\u05bc\u05b6\u05ea\u05b4\u05d9). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means \u201cto be wide open; open-minded; enticed, deceived\u201d (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT \u201cthe simpleminded\u201d). This is the \u201cwide-eyed youth\u201d who is headed for trouble unless he listens to the counsel of wisdom.
tn The conjunction \u201cand\u201d does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style.
tn Heb \u201cknowledge and purpose.\u201d The noun \u05d3\u05bc\u05b7\u05e2\u05b7\u05ea (da\u2019at, \u201cknowledge\u201d) may be nuanced \u201cdiscernment\u201d here (HALOT 229 s.v. I \u05d3\u05bc\u05b7\u05e2\u05b7\u05ea 4). The nouns \u05d5\u05bc\u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b8\u05d4 \u05d3\u05bc\u05b7\u05e2\u05b7\u05ea (da\u2019at um\u00ffzimmah, \u201cdiscernment and purpose\u201d) form a hendiadys (two nouns joined with vav to describe the same thing): The first noun functions adjectivally and the second functions as a noun: \u201cdiscerning plan.\u201d This parallels \u201ca shrewd plan for the morally naive\u201d or \u201ca discerning plan for the young person.\u201d
tn The noun \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b8\u05d4 (m\u00ffzimmah) may mean (1) \u201cplan\u201d or (2) \u201cdiscretion\u201d (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb \u05d6\u05b8\u05de\u05b7\u05dd (zamam) means \u201cto plan; to devise\u201d (BDB 273 s.v.; HALOT 272 s.v. I \u05d6\u05de\u05dd; e.g., Gen 11:6). Here the nouns \u201cknowledge and plan\u201d (\u05d5\u05bc\u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b8\u05d4 \u05d3\u05bc\u05b7\u05e2\u05b7\u05ea, da\u2019at um\u00ffzimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life."}, {"pk": 2841144, "translation": "NET", "book": 20, "chapter": 1, "verse": 5, "text": "(Let the wise also hear and gain instruction, and let the discerning acquire guidance! )", "comment": "tn Heb \u201cadd.\u201d
tn The Niphal substantival participle \u05e0\u05b8\u05d1\u05d5\u05b9\u05df (navon, \u201cdiscerning\u201d), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 \u2013 there was the simpleton and the youth, here the wise and discerning. Both need this book.
tn The Hiphil verb \u05d5\u05b0\u05d9\u05d5\u05b9\u05e1\u05b6\u05e3 (v\u00ffyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. \u05d9\u05b8\u05e1\u05b7\u05e3 Hiph).
tn The noun \u05ea\u05bc\u05b7\u05d7\u05b0\u05d1\u05bc\u05bb\u05dc\u05b8\u05d4 (takhbulah, \u201cdirection; counsel\u201d) refers to moral guidance (BDB 287 s.v.). It is related to \u05d7\u05b9\u05d1\u05b5\u05dc (khovel, \u201csailor\u201d), \u05d7\u05b4\u05d1\u05bc\u05b5\u05dc (khibel, \u201cmast\u201d) and \u05d7\u05b6\u05d1\u05b6\u05dc (khevel, \u201crope; cord\u201d), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).
tn The term \u201calso\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness. sn Verse 5 functions as a parenthesis in the purpose statements of 1:1\u20137. There are two purpose statements in 1:2 (\u201cto know wisdom\u201d and \u201cto discern sayings\u201d). The first is stated in detail in 1:3\u20134, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.
tn The verb \u05d9\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 (yishma\u2019) functions as a jussive of advice or counsel (\u201cLet him hear!\u201d) rather than a customary imperfect (\u201che will hear\u201d). The jussive is supported by the parallelism with the following Hiphil jussive \u05d5\u05b0\u05d9\u05d5\u05b9\u05e1\u05b6\u05e3 (v\u00ffyosef, \u201cLet him add!\u201d)."}, {"pk": 2841145, "translation": "NET", "book": 20, "chapter": 1, "verse": 6, "text": "To discern the meaning of a proverb and a parable, the sayings of the wise and their riddles.", "comment": "tn The infinitive construct + \u05dc (lamed) means \u201cto discern\u201d and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.
tn The noun \u05de\u05b0\u05dc\u05b4\u05d9\u05e6\u05b8\u05d4 (m\u00fflitsah) means \u201callusive expression; enigma\u201d in general, and \u201cproverb, parable\u201d in particular (BDB 539 s.v.; HALOT 590 s.v.). The related noun \u05de\u05b5\u05dc\u05b4\u05d9\u05e5 means \u201cinterpreter\u201d (Gen 42:23). The related Arabic root means \u201cto turn aside,\u201d so this Hebrew term might refer to a saying that has a \u201chidden meaning\u201d to its words; see H. N. Richardson, \u201cSome Notes on \u05dc\u05b4\u05d9\u05e5 and Its Derivatives,\u201d VT 5 (1955): 163-79.
tn This line functions in apposition to the preceding, further explaining the phrase \u201ca proverb and a parable.\u201d
tn The term \u201ctheir\u201d does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.
tn The phrase \u201cthe meaning of\u201d does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.
tn The noun \u05d7\u05b4\u05d9\u05d3\u05b8\u05d4 (khidah, \u201criddle\u201d) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (\u201cto turn aside, avoid\u201d), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned."}, {"pk": 2841146, "translation": "NET", "book": 20, "chapter": 1, "verse": 7, "text": "Fearing the LORD is the beginning of moral knowledge, but fools despise wisdom and instruction.", "comment": "tn The term \u05d0\u05b1\u05d5\u05b4\u05d9\u05dc (\u2019evil, \u201cfool\u201d) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and \u201cthick-brained\u201d (J. H. Greenstone, Proverbs, 6).
sn Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (\u201cwisdom and instruction fools despise\u201d).
tn Heb \u201cfear of the Lord.\u201d The expression \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d9\u05b4\u05e8\u05b0\u05d0\u05b7\u05ea (yir\u2019at y\u00ffhvah, \u201cfear of Yahweh\u201d) is a genitive-construct in which \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (\u201cthe Lord\u201d) functions as an objective genitive: He is the object of fear. The term \u05d9\u05b8\u05e8\u05b7\u05d0 (yara\u2019) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) \u201cdread; terror\u201d (Deut 1:29; Jonah 1:10), (2) \u201cto stand in awe\u201d (1 Kgs 3:28), (3) \u201cto revere; to respect\u201d (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (\u201cDo not fear!\u201d) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (\u201cGod has come only to test you and to put the fear of him in you so that you do not sin\u201d). The fear of the Lord is expressed in reverential submission to his will \u2013 the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).
tn The noun \u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea (re\u2019shit) has a two-fold range of meaning (BDB 912 s.v.): (1) \u201cbeginning\u201d = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) \u201cchief thing\u201d as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2\u20136 focuses on the acquisition of wisdom.
tn Heb \u201cknowledge.\u201d The noun \u05d3\u05bc\u05b8\u05e2\u05b7\u05ea (da\u2019at, \u201cknowledge\u201d) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to \u05de\u05d5\u05bc\u05e1\u05b8\u05e8 (musar, \u201cinstruction, discipline\u201d) and \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 (khokhmah, \u201cwisdom, moral skill\u201d).
tn The conjunction \u201cbut\u201d does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.
tn The verb of \u05d1\u05bc\u05b8\u05d6\u05b8\u05d4 (bazah, \u201cdespise\u201d) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change."}, {"pk": 2841147, "translation": "NET", "book": 20, "chapter": 1, "verse": 8, "text": "Listen, my child, to the instruction from your father, and do not forsake the teaching from your mother.", "comment": "tn The imperative \u05e9\u05c1\u05b0\u05de\u05b7\u05e2 (sh\u00ffma\u2019, \u201cListen!\u201d) forms an urgent exhortation which expects immediate compliance with parental instruction.
tn Heb \u201cmy son.\u201d It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term \u201cson\u201d would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters \u2013 as the expression \u201cthe children of (\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9, b\u00ffne) Israel\u201d (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation \u201cmy child,\u201d although not entirely satisfactory, will be used here.
tn Heb \u201ctraining\u201d or \u201cdiscipline.\u201d See note on 1:2.
tn Heb \u201cof.\u201d The noun \u05d0\u05b8\u05d1\u05b4\u05d9\u05da\u05b8 (\u2019avikha, \u201cof your father\u201d) may be classified as a genitive of source.
tn Heb \u201cinstruction.\u201d In Proverbs the noun \u05ea\u05bc\u05d5\u05b9\u05e8\u05b7\u05d4 (torah) often means \u201cinstruction\u201d or \u201cmoral direction\u201d rather than \u201claw\u201d (BDB 435 s.v. 1.a). It is related to \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah, \u201cto point [or, show] the way\u201d in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).
tn Heb \u201cof.\u201d The noun \u05d0\u05b4\u05de\u05bc\u05b6\u05da\u05b8 (\u2019immekha, \u201cof your mother\u201d) may be classified as a genitive of source."}, {"pk": 2841148, "translation": "NET", "book": 20, "chapter": 1, "verse": 9, "text": "For they will be like an elegant garland on your head, and like pendants around your neck.", "comment": "tn Heb \u201cfor.\u201d
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tn Heb \u201ca garland of grace.\u201d The word \u05d7\u05b5\u05df (khen, \u201cgrace\u201d) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.
tn The noun \u05dc\u05b4\u05d5\u05b0\u05d9\u05b7\u05d4 (livyah, \u201cwreath; garland\u201d) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).
tn Cf. KJV, ASV \u201cchains\u201d; NIV \u201ca chain\u201d; but this English term could suggest a prisoner\u2019s chain to the modern reader rather than adornment.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tn Heb \u201cfor.\u201d"}, {"pk": 2841149, "translation": "NET", "book": 20, "chapter": 1, "verse": 10, "text": "My child, if sinners try to entice you, do not consent!", "comment": "tc The MT reads the root \u05d0\u05b8\u05d1\u05b8\u05d4 (\u2019avah, \u201cto be willing; to consent\u201d). Some medieval Hebrew mss read the root \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cto go\u201d): \u201cdo not go with them.\u201d The majority of Hebrew mss and the versions support the MT reading, which is the less common word and so the more likely original reading.
tn The imperfect tense verb \u05d9\u05b0\u05e4\u05b7\u05ea\u05bc\u05d5\u05bc\u05da\u05b8 (y\u00ffftukha) may be nuanced in a connotative sense: \u201c(If) they attempt to persuade you.\u201d The verb \u05e4\u05bc\u05b8\u05ea\u05b8\u05d4 (patah) means \u201cto persuade, entice\u201d a person to sin (BDB 834 s.v. \u05e4\u05bc\u05b8\u05ea\u05b8\u05d4 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).
tn The term \u05d7\u05b7\u05d8\u05bc\u05b8\u05d0 (khatta\u2019) is the common word for \u201csinner\u201d in the OT. Because the related verb is used once of sling-shot throwers who miss the mark (Judg 20:16), the idea of sin is often explained as \u201cmissing the moral mark\u201d (BDB 306-8 s.v.). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term \u201cto revolt, rebel.\u201d It is active rebellion against authority. It is used here in reference to a gang of robbers."}, {"pk": 2841150, "translation": "NET", "book": 20, "chapter": 1, "verse": 11, "text": "If they say, \u201cCome with us! We will lie in wait to shed blood; we will ambush an innocent person capriciously.", "comment": "tn The verb \u05d0\u05b8\u05e8\u05b7\u05d1 (\u2019arav, \u201cto lie in wait\u201d) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).
tn Heb \u201clie in hiding.\u201d
tn Heb \u201cwithout cause\u201d (so KJV, NASB); NCV \u201cjust for fun.\u201d The term \u05d7\u05b4\u05e0\u05bc\u05b8\u05dd (khinnam, \u201cwithout cause\u201d) emphasizes that the planned attack is completely unwarranted.
tn The term \u201cinnocent\u201d (\u05e0\u05b8\u05e7\u05b4\u05d9, naqi) intimates that the person to be attacked is harmless.
tn This cohortative \u05e0\u05b6\u05d0\u05b6\u05e8\u05b0\u05d1\u05b8\u05d4 (ne\u2019ervah) could denote resolve (\u201cWe will lie in wait!\u201d) or exhortation (\u201cLet us lie in wait!\u201d). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.
tn Heb \u201cfor blood.\u201d The term \u05d3\u05bc\u05b8\u05dd (dam, \u201cblood\u201d) functions as a metonymy of effect for \u201cblood shed violently\u201d through murder (HALOT 224 s.v. 4)."}, {"pk": 2841151, "translation": "NET", "book": 20, "chapter": 1, "verse": 12, "text": "We will swallow them alive like Sheol, those full of vigor like those going down to the Pit.", "comment": "tn Heb \u201cand whole.\u201d The vav (\u05d5) is asseverative or appositional (\u201ceven\u201d); it is omitted in the translation for the sake of style and smoothness. The substantival adjective \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (tamim, \u201cwhole; perfect; blameless\u201d) is an adverbial accusative describing the condition and state of the object. Used in parallel to \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (khayyim, \u201calive\u201d), it must mean \u201cfull of health\u201d (BDB 1071 s.v. \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd 2). These cutthroats want to murder a person who is full of vigor.
tn Heb \u201clives.\u201d The noun \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (khayyim, \u201clives\u201d) functions as an adverbial accusative of manner: \u201calive.\u201d The form is a plural of state, used to describe a condition of life which encompasses a long period of time \u2013 in this case a person\u2019s entire life. Murder cuts short a person\u2019s life.
tn The noun \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc (sh\u00ff\u2019ol) can mean (1) \u201cdeath,\u201d cf. NCV; (2) \u201cthe grave,\u201d cf. KJV, NIV, NLT (3) \u201cSheol\u201d as the realm of departed spirits, cf. NAB \u201cthe nether world,\u201d and (4) \u201cextreme danger.\u201d Here it is parallel to the noun \u05d1\u05d5\u05b9\u05e8 (vor, \u201cthe Pit\u201d) so it is the grave or more likely \u201cSheol\u201d (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= \u201cdeath\u201d) is referred to as \u201cthe great swallower.\u201d"}, {"pk": 2841152, "translation": "NET", "book": 20, "chapter": 1, "verse": 13, "text": "We will seize all kinds of precious wealth; we will fill our houses with plunder.", "comment": "tn Heb \u201cfind.\u201d The use of the verb \u05de\u05b8\u05e6\u05b8\u05d0 (matsa\u2019, \u201cto find\u201d) is deliberate understatement to rhetorically down-play the heinous act of thievery.
tn Heb \u201call wealth of preciousness.\u201d
tn The noun \u05e9\u05c1\u05b8\u05dc\u05b8\u05dc (shalal, \u201cplunder\u201d) functions as an adverbial accusative of material: \u201cwith plunder.\u201d This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to \u201cstolen goods\u201d (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV \u201cbooty\u201d; TEV \u201cloot.\u201d"}, {"pk": 2841153, "translation": "NET", "book": 20, "chapter": 1, "verse": 14, "text": "Join with us! We will all share equally in what we steal.\u201d", "comment": "tn Heb \u201cThrow in your lot with us.\u201d This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun \u05d2\u05bc\u05d5\u05b9\u05e8\u05b8\u05dc (goral, \u201clot\u201d) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb \u05ea\u05bc\u05b7\u05e4\u05bc\u05b4\u05d9\u05dc (tappil) is an imperfect of injunction: \u201cThrow in\u2026!\u201d but might also be an imperfect of permission: \u201cyou may throw.\u201d It functions metonymically as an invitation to join their life of crime: \u201cshare with us\u201d (BDB 658 s.v. 3).
tn Heb \u201cone purse\u201d (so KJV, NAB, NRSV). The term \u05db\u05bc\u05b4\u05d9\u05e1 (kis, \u201cpurse; bag\u201d) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective \u05d0\u05b6\u05d7\u05b8\u05d3 (\u2019ekhad, \u201cone\u201d) indicates that the thieves promised to share equally in what they had stolen.
tn Heb \u201cthere will be to all of us.\u201d"}, {"pk": 2841154, "translation": "NET", "book": 20, "chapter": 1, "verse": 15, "text": "My child, do not go down their way, withhold yourself from their path;", "comment": "tn Heb \u201cin the way with them.\u201d
tn Heb \u201cyour foot.\u201d The term \u201cfoot\u201d (\u05e8\u05b6\u05d2\u05b6\u05dc, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).
sn The word \u201cpath\u201d (\u05e0\u05b0\u05ea\u05b4\u05d9\u05d1\u05b8\u05d4, n\u00fftivah) like the word \u201cway\u201d (\u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0, derekh) is used as an idiom (developed from a hypocatastasis), meaning \u201cconduct, course of life.\u201d
tn Heb \u201cdo not walk.\u201d"}, {"pk": 2841155, "translation": "NET", "book": 20, "chapter": 1, "verse": 16, "text": "for they are eager to inflict harm, and they hasten to shed blood.", "comment": "tn Heb \u201crun.\u201d The verb \u05e8\u05d5\u05bc\u05e5 (ruts, \u201crun\u201d) functions here as a metonymy of association, meaning \u201cto be eager\u201d to do something (BDB 930 s.v.).
tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.
tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.
tn Heb \u201cto harm.\u201d The noun \u05e8\u05b7\u05e2 (ra\u2019) has a four-fold range of meanings: (1) \u201cpain, harm\u201d (Prov 3:30), (2) \u201ccalamity, disaster\u201d (13:21), (3) \u201cdistress, misery\u201d (14:32) and (4) \u201cmoral evil\u201d (8:13; see BDB 948-49 s.v.). The parallelism with \u201cswift to shed blood\u201d suggests it means \u201cto inflict harm, injury.\u201d
tn Heb \u201ctheir feet.\u201d The term \u201cfeet\u201d is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers."}, {"pk": 2841156, "translation": "NET", "book": 20, "chapter": 1, "verse": 17, "text": "Surely it is futile to spread a net in plain sight of any bird,", "comment": "tn Heb \u201cin the eyes of.\u201dsn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap; but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.
tn Heb \u201cfor the net to be spread out.\u201d The Pual participle of \u05d6\u05b8\u05e8\u05b8\u05d4 (zarah) means \u201cto be spread\u201d (HALOT 280 s.v. I \u05d6\u05e8\u05d4 pu.1). The subject of this verbal use of the participle is the noun \u05d4\u05b8\u05e8\u05b8\u05e9\u05c1\u05b6\u05ea (harashet, \u201cthe net\u201d). It is futile for the net to be spread out in plain view of birds.
tn Heb \u201call of the possessors of wings.\u201d"}, {"pk": 2841157, "translation": "NET", "book": 20, "chapter": 1, "verse": 18, "text": "but these men lie in wait for their own blood, they ambush their own lives!", "comment": "tn Heb \u201ctheir own souls.\u201d The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) is used as a metonymy (= soul) of association (= life). The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 often refers to physical \u201clife\u201d (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish."}, {"pk": 2841158, "translation": "NET", "book": 20, "chapter": 1, "verse": 19, "text": "Such are the ways of all who gain profit unjustly; it takes away the life of those who obtain it!", "comment": "tn The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) is used as a metonymy (= soul) of association (= life). The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 often refers to physical \u201clife\u201d (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
tn The subject of the verb is the noun \u05d1\u05bc\u05b8\u05e6\u05b7\u05e2 (\u201cunjust gain\u201d), which is also the referent of the 3rd person masculine singular suffix on \u05d1\u05bc\u05b0\u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 (b\u00ff\u2019alav, \u201cits owners\u201d). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, \u201cProblems in the Hebrew Text of Proverbs,\u201d Bib 32 (1951): 173-74.
tn Heb \u201cthose who unjustly gain unjust gain.\u201d The participle \u05d1\u05bc\u05b9\u05e6\u05b5\u05e2\u05b7 (boysea\u2019, \u201cthose who unjustly gain\u201d) is followed by the cognate accusative of the same root \u05d1\u05bc\u05b8\u05e6\u05b7\u05e2 (batsa\u2019, \u201cunjust gain\u201d) to underscore the idea that they gained their wealth through heinous criminal activity. sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.
tc The MT reads \u05d0\u05b8\u05e8\u05b0\u05d7\u05d5\u05b9\u05ea (\u2019orkhot, \u201cpaths; ways\u201d as figure for mode of life): \u201cso are the ways [or, paths] of all who gain profit unjustly.\u201d The BHS editors suggest emending the text to \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea (\u2019akharit, \u201cend\u201d as figure for their fate) by simple metathesis between \u05d7 (khet) and \u05e8 (resh) and by orthographic confusion between \u05d9 (yod) and \u05d5 (vav), both common scribal errors: \u201cso is the fate of all who gain profit unjustly.\u201d The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses \u201cway\u201d and \u201cpath\u201d imagery throughout 1:10\u201319.
tn The exclamation \u05db\u05bc\u05b5\u05df (ken, \u201cso; thus; such\u201d) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.
tn Heb \u201cits owners.\u201d"}, {"pk": 2841159, "translation": "NET", "book": 20, "chapter": 1, "verse": 20, "text": "Wisdom calls out in the street, she shouts loudly in the plazas;", "comment": "tn Heb \u201cshe gives her voice.\u201d The expression means to shout loudly (BDB 679 s.v. \u05e0\u05b8\u05ea\u05b7\u05df Qal.x).
tn The noun \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 (khokhmah, \u201cwisdom\u201d) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1\u20139:11, Wisdom is personified as a righteous woman in 1:20\u201333.
sn The verb \u05e8\u05b8\u05e0\u05b7\u05df (ranan, \u201cto cry out, give a ringing cry\u201d) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.
sn The word \u05e8\u05b0\u05d7\u05b9\u05d1\u05d5\u05b9\u05ea (r\u00ffkhovot, \u201cplazas\u201d) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by."}, {"pk": 2841160, "translation": "NET", "book": 20, "chapter": 1, "verse": 21, "text": "at the head of the noisy streets she calls, in the entrances of the gates in the city she utters her words:", "comment": "tc MT reads \u05d4\u05b9\u05de\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea (homyyot, \u201cnoisy streets\u201d; Qal participle feminine plural from \u05d4\u05b8\u05de\u05b8\u05d4 [hamah], \u201cto murmur; to roar\u201d), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads \u03c4\u03b5\u03b9\u03c7\u03ad\u03c9\u03bd (teicewn) which reflects \u05d7\u05b9\u05de\u05d5\u05b9\u05ea (khomot), \u201cwalls\u201d (feminine plural noun from \u05d7\u05d5\u05b9\u05de\u05b8\u05d4 [khomah], \u201cwall\u201d): \u201cShe proclaims on the summits of the walls.\u201d MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (\u05d9). In addition, the LXX expands the verse to read, \u201cshe sits at the gates of the princes, at the gates of the city she boldly says.\u201d The shorter MT reading is preferred.
tn Heb \u201cshe speaks her words.\u201d
sn The phrase \u201cin the city\u201d further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area."}, {"pk": 2841161, "translation": "NET", "book": 20, "chapter": 1, "verse": 22, "text": "\u201cHow long will you simpletons love naivet\u00e9? How long will mockers delight in mockery and fools hate knowledge?", "comment": "sn The term \u201cfool\u201d (\u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc, k\u00ffsil) refers to the morally insensitive dullard (BDB 493 s.v.).
tn Wisdom addresses three types of people: simpletons (\u05e4\u05bc\u05b0\u05ea\u05b8\u05d9\u05b4\u05dd, p\u00fftayim), scoffers (\u05dc\u05b5\u05e6\u05b4\u05d9\u05dd, letsim) and fools (\u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd, k\u00ffsilim). For the term \u201csimpleton\u201d see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, \u201cA Note on the Hebrew Text of Proverbs 1:22\u201323,\u201d JTS 19 (1968): 609-14.
tn Heb \u201csimplicity\u201d (so KJV, NASB); NAB \u201cinanity.\u201d The noun \u05e4\u05bc\u05b6\u05ea\u05b4\u05d9 (peti) means \u201csimplicity; lack of wisdom\u201d (BDB 834 s.v.; HALOT 989 s.v. II \u05e4\u05bc\u05b6\u05ea\u05b4\u05d9). It is related to the term \u05e4\u05bc\u05b0\u05ea\u05b8\u05d9\u05b4\u05dd (p\u00fftayim) \u201csimpletons\u201d and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
tn Heb \u201cfor themselves.\u201d The ethical dative \u05dc\u05b8\u05d4\u05b6\u05dd (lahem, \u201cfor themselves\u201d) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
tn Heb \u201cdelight.\u201d The verb (\u05d7\u05b8\u05de\u05b7\u05d3, khamad) is often translated \u201cto take pleasure; to delight\u201d but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as \u201cillicit desire\u201d for mockery.
sn The term \u05dc\u05b5\u05e6\u05b4\u05d9\u05dd (leysim, \u201cscoffers; mockers\u201d) comes from the root \u05dc\u05b4\u05d9\u05e5 (lits, \u201cto scorn; to mock; to speak indirectly\u201d (BDB 539 s.v. \u05dc\u05b4\u05d9\u05e5). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
tn The second instance of \u201cHow long?\u201d does not appear in the Hebrew text; it is supplied in the translation for smoothness and style."}, {"pk": 2841162, "translation": "NET", "book": 20, "chapter": 1, "verse": 23, "text": "If only you will respond to my rebuke, then I will pour out my thoughts to you and I will make my words known to you.", "comment": "tn The Hiphil cohortative of \u05e0\u05b8\u05d1\u05b7\u05e2 (nava\u2019, \u201cto pour out\u201d) describes the speaker\u2019s resolution to pour out wisdom on those who respond.
tn The conjunction \u201cand\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cthen\u201d). The phrase \u201cIf only\u2026\u201d does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.
tn Heb \u201cturn.\u201d The verb is from \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto return; to respond; to repent\u201d).
sn The noun \u05ea\u05bc\u05d5\u05b9\u05db\u05b7\u05d7\u05b7\u05ea (tokhakhat, \u201crebuke\u201d) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV \u201creproof\u201d; TEV \u201cwhen I reprimand you\u201d; CEV \u201ccorrect you.\u201d
tn Heb \u201cBehold!\u201d
tn Heb \u201cmy spirit.\u201d The term \u201cspirit\u201d (\u05e8\u05d5\u05bc\u05d7\u05b7, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with \u201cmy words\u201d (\u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b7\u05d9, d\u00ffbaray). The noun \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh, \u201cspirit\u201d) can have a cognitive nuance, e.g., \u201cspirit of wisdom\u201d (Exod 28:3; Deut 34:9). It is used metonymically for \u201cwords\u201d (Job 20:3) and \u201cmind\u201d (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. \u05e8\u05d5\u05bc\u05d7\u05b7 6). The \u201cspirit of wisdom\u201d produces skill and capacity necessary for success (Isa 11:2; John 7:37\u201339)."}, {"pk": 2841163, "translation": "NET", "book": 20, "chapter": 1, "verse": 24, "text": "However, because I called but you refused to listen, because I stretched out my hand but no one paid attention,", "comment": "tn The term \u201chowever\u201d does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24\u201325. It is supplied in the translation for the sake of clarity.
tn The particle \u05d9\u05b7\u05e2\u05b7\u05df (ya\u2019an, \u201cbecause\u201d) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
tn The phrase \u201cto listen\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
tn The term \u201cbecause\u201d does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach."}, {"pk": 2841164, "translation": "NET", "book": 20, "chapter": 1, "verse": 25, "text": "because you neglected all my advice, and did not comply with my rebuke,", "comment": "tn Heb \u201cand.\u201d
tn The verbs are characteristic perfects or indefinite pasts. For the word \u201ccomply, consent,\u201d see 1:20.
tn The verb III \u05e4\u05bc\u05b8\u05e8\u05b7\u05e2 means \u201cto let go; to let alone\u201d (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: \u201cto let things run free\u201d (Exod 32:25; Prov 28:19). Here it means \u201cto avoid, neglect\u201d the offer of wisdom (BDB 829 s.v. 2)."}, {"pk": 2841165, "translation": "NET", "book": 20, "chapter": 1, "verse": 26, "text": "so I myself will laugh when disaster strikes you, I will mock when what you dread comes,", "comment": "tn The conclusion or apodosis is now introduced.
sn Laughing at the consequences of the fool\u2019s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).
tn Heb \u201cat your disaster.\u201d The 2nd person masculine singular suffix is either (1) a genitive of worth: \u201cthe disaster due you\u201d or (2) an objective genitive: \u201cdisaster strikes you.\u201d The term \u201cdisaster\u201d (\u05d0\u05b5\u05d9\u05d3, \u2019ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition \u05d1 (bet) focuses upon time here.
tn Heb \u201cyour dread\u201d (so NASB); KJV \u201cyour fear\u201d; NRSV \u201cpanic.\u201d The 2nd person masculine singular suffix is a subjective genitive: \u201cthat which you dread.\u201d"}, {"pk": 2841166, "translation": "NET", "book": 20, "chapter": 1, "verse": 27, "text": "when what you dread comes like a whirlwind, and disaster strikes you like a devastating storm, when distressing trouble comes on you.", "comment": "tn Heb \u201cyour dread.\u201d See note on 1:31.
sn The term \u201cwhirlwind\u201d (NAB, NIV, NRSV; cf. TEV, NLT \u201cstorm\u201d) refers to a devastating storm and is related to the verb \u05e9\u05c1\u05d5\u05b9\u05d0 (sho\u2019, \u201cto crash into ruins\u201d; see BDB 996 s.v. \u05e9\u05c1\u05d5\u05b9\u05d0\u05b8\u05d4). Disaster will come swiftly and crush them like a devastating whirlwind.
tn Heb \u201clike a storm.\u201d The noun \u05e1\u05d5\u05bc\u05e4\u05b8\u05d4 (sufah, \u201cstorm\u201d) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
tn Heb \u201cdistress and trouble.\u201d The nouns \u201cdistress and trouble\u201d mean almost the same thing so they may form a hendiadys. The two similar sounding terms \u05e6\u05d5\u05bc\u05e7\u05b8\u05d4 (tsuqah) and \u05e6\u05b8\u05e8\u05b8\u05d4 (tsarah) also form a wordplay (paronomasia) which also links them together.
tn Heb \u201cyour disaster.\u201d The 2nd person masculine singular suffix is an objective genitive: \u201cdisaster strikes you.\u201d"}, {"pk": 2841167, "translation": "NET", "book": 20, "chapter": 1, "verse": 28, "text": "Then they will call to me, but I will not answer; they will diligently seek me, but they will not find me.", "comment": "tn Heb \u201clook to.\u201d The verb \u05e9\u05c1\u05b8\u05d7\u05b7\u05e8 (shakhar, \u201cto look\u201d) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT \u201canxiously search for.\u201d It is used elsewhere in parallelism with \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (baqash, \u201cto seek rescue\u201d; Hos 5:15). It does not mean \u201cto seek early\u201d (cf. KJV) as is popularly taught due to etymological connections with the noun \u05e9\u05c1\u05b7\u05d7\u05b7\u05e8 (shakhar, \u201cdawn\u201d; so BDB 1007 s.v. \u05e9\u05c1\u05b8\u05d7\u05b7\u05e8)."}, {"pk": 2841168, "translation": "NET", "book": 20, "chapter": 1, "verse": 29, "text": "Because they hated moral knowledge, and did not choose to fear the LORD,", "comment": "tn The causal particle \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea \u05db\u05bc\u05b4\u05d9 (takhat ki, \u201cfor the reason that\u201d) introduces a second accusation of sin and reason for punishment.
tn Heb \u201cthe fear of the Lord.\u201d The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.
tn Heb \u201cknowledge.\u201d The noun \u05d3\u05b8\u05e2\u05b7\u05ea (da\u2019at, \u201cknowledge\u201d) refers to moral knowledge. See note on 1:7."}, {"pk": 2841169, "translation": "NET", "book": 20, "chapter": 1, "verse": 30, "text": "they did not comply with my advice, they spurned all my rebuke.", "comment": "tn The verb \u201cspurned\u201d (\u05e0\u05b8\u05d0\u05b7\u05e5, na\u2019ats) is parallel to \u201ccomply, accede to, be willing\u201d (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5)."}, {"pk": 2841170, "translation": "NET", "book": 20, "chapter": 1, "verse": 31, "text": "Therefore they will eat from the fruit of their way, and they will be stuffed full of their own counsel.", "comment": "tn Heb \u201cto eat to one\u2019s fill.\u201d The verb \u05e9\u05c2\u05b8\u05d1\u05b5\u05e2\u05b7 (savea\u2019) means (1) positive: \u201cto eat one\u2019s fill\u201d so that one\u2019s appetite is satisfied and (2) negative: \u201cto eat in excess\u201d as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only \u201ceat\u201d the fruit of their own way (v. 31a), they will be force-fed this revolting \u201cmenu\u201d which will make them want to vomit (v. 31b) and eventually kill them (v. 32).
sn The words \u201cway\u201d (\u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0, derekh) and \u201ccounsel\u201d (\u05de\u05d5\u05b9\u05e2\u05b5\u05e6\u05b8\u05d4, mo\u2019etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).
tn The vav (\u05d5) prefixed to the verb \u05d5\u05b0\u05d9\u05b9\u05d0\u05db\u05b0\u05dc\u05d5\u05bc (v\u00ffyo\u2019kh\u00fflu) functions in a consecutive logical sense: \u201ctherefore.\u201d
sn The expression \u201ceat the fruit of\u201d is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will \u201creap\u201d what they \u201csow.\u201d"}, {"pk": 2841171, "translation": "NET", "book": 20, "chapter": 1, "verse": 32, "text": "For the waywardness of the simpletons will kill them, and the careless ease of fools will destroy them.", "comment": "tn Heb \u201ccomplacency\u201d (so NASB, NIV, NRSV, NLT); NAB \u201csmugness.\u201d The noun \u05e9\u05c1\u05b7\u05dc\u05b0\u05d5\u05b7\u05d4 (shalvah) means (1) positively: \u201cquietness; peace; ease\u201d and (2) negatively: \u201cself-sufficiency; complacency; careless security\u201d (BDB 1017 s.v.), which is the sense here. It is \u201crepose gained by ignoring or neglecting the serious responsibilities of life\u201d (C. H. Toy, Proverbs [ICC], 29).
sn The Hebrew verb \u201cto kill\u201d (\u05d4\u05b8\u05e8\u05b7\u05d2, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
tn Heb \u201cturning away\u201d (so KJV). The term \u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b7\u05ea (m\u00ffshuvat, \u201cturning away\u201d) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV \u201cbacksliding\u201d). The noun \u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b7\u05ea (\u201cturning away\u201d) which appears at the end of Wisdom\u2019s speech in 1:32 is from the same root as the verb \u05ea\u05bc\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05d5\u05bc (tashuvu, \u201cturn!\u201d) which appears at the beginning of this speech in 1:23. This repetition of the root \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn\u201d) creates a wordplay: Because fools refuse to \u201cturn to\u201d wisdom (1:23), they will be destroyed by their \u201cturning away\u201d from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it."}, {"pk": 2841172, "translation": "NET", "book": 20, "chapter": 1, "verse": 33, "text": "But the one who listens to me will live in security, and will be at ease from the dread of harm.", "comment": "tn The verb \u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b7\u05df (sha\u2019anan) is a Palel perfect of \u05e9\u05c1\u05b8\u05d0\u05b7\u05df (sha\u2019an) which means \u201cto be at ease; to rest securely\u201d (BDB 983 s.v. \u05e9\u05c1\u05b8\u05d0\u05b7\u05df). Elsewhere it parallels the verb \u201cto be undisturbed\u201d (Jer 30:10), so it means \u201cto rest undisturbed and quiet.\u201d The reduplicated Palel stem stresses the intensity of the idea. The perfect tense functions in the so-called \u201cprophetic perfect\u201d sense, emphasizing the certainty of this blessing for the wise.
tn The noun \u05d1\u05bc\u05b6\u05d8\u05b7\u05d7 (betakh, \u201csecurity\u201d) functions as an adverbial accusative of manner: \u201cin security.\u201d The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.
tn The participle is used substantivally here: \u201cwhoever listens\u201d will enjoy the benefits of the instruction."}, {"pk": 2841173, "translation": "NET", "book": 20, "chapter": 2, "verse": 1, "text": "My child, if you receive my words, and store up my commands within you,", "comment": "tn Heb \u201cmy son.\u201d
sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).
sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (\u201cif\u2026\u201d) encompasses vv. 1\u20134 and (2) the apodosis (\u201cthen\u2026\u201d) consists of two parallel panels in vv. 5\u20138 and vv. 9\u201311 both of which are introduced by the particle \u05d0\u05b8\u05d6 (\u2019az, \u201cthen\u201d).
sn The verb \u201cto store up\u201d (\u05e6\u05b8\u05e4\u05b7\u05df, tsafan; cf. NAB, NLT \u201ctreasure\u201d) in the second colon qualifies the term \u201creceive\u201d (\u05dc\u05b8\u05e7\u05b7\u05d7, laqakh) in the first, just as \u201ccommands\u201d intensifies \u201cwords.\u201d This pattern of intensification through parallelism occurs throughout the next three verses. The verb \u201cto store up; to treasure\u201d is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43)."}, {"pk": 2841174, "translation": "NET", "book": 20, "chapter": 2, "verse": 2, "text": "by making your ear attentive to wisdom, and by turning your heart to understanding,", "comment": "tn The Hiphil imperfect (\u201cby turning\u201d) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 \u00a7114.r). The verb \u05e0\u05b8\u05d8\u05b8\u05d4 (natah) normally means \u201cto stretch out\u201d and only occasionally \u201cto turn\u201d or \u201cto incline\u201d one\u2019s heart to something, as is the case here.
sn The word \u201cear\u201d is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with \u201cheart\u201d it indicates one aspect of the mental process of hearing and understanding. A \u201chearing ear\u201d describes an obedient or responsive person (BDB 24 s.v. \u05d0\u05b9\u05d6\u05b6\u05df 2).
tn Or \u201cmind\u201d (the center of the will, the choice).
tn The Hiphil infinitive construct \u05dc\u05b0\u05d4\u05b7\u05e7\u05b0\u05e9\u05c1\u05b4\u05d9\u05d1 (l\u00ffhaqshiv, \u201cby making attentive\u201d) functions as an epexegetical explanation of how one will receive the instruction.
tn The conjunction \u201cand\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness."}, {"pk": 2841175, "translation": "NET", "book": 20, "chapter": 2, "verse": 3, "text": "indeed, if you call out for discernment \u2014 raise your voice for understanding \u2014", "comment": "tn Heb \u201cgive your voice\u201d; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, \u201cIf it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts\u201d (Proverbs, 17).
tn Heb \u201csummon.\u201d
tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned."}, {"pk": 2841176, "translation": "NET", "book": 20, "chapter": 2, "verse": 4, "text": "if you seek it like silver, and search for it like hidden treasure,", "comment": "tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.
tn The verb \u05d1\u05b8\u05bc\u05e7\u05b7\u05e9\u05c1 (baqash) means \u201cto search for; to seek; to investigate\u201d (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.
sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9\u201311). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.
sn The verb \u05d7\u05b8\u05e4\u05b7\u05e9\u05c2 (khafas) means \u201cto dig; to search\u201d (BDB 344 s.v.; cf. NCV \u201chunt for it\u201d). The Arabic cognate means \u201cto dig for water.\u201d It is used literally of Joseph searching his brothers\u2019 sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding."}, {"pk": 2841177, "translation": "NET", "book": 20, "chapter": 2, "verse": 5, "text": "then you will understand how to fear the LORD, and you will discover knowledge about God.", "comment": "tn The verb \u05d1\u05bc\u05b4\u05d9\u05df (bin, \u201cto perceive; to understand; to discern\u201d) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.
tn Heb \u201cknowledge of God.\u201d The noun is an objective genitive.
tn The term \u05d3\u05bc\u05b7\u05e2\u05b7\u05ea (da\u2019at, \u201cknowledge\u201d) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, \u201cin all your ways acknowledge him,\u201d and BDB 395 s.v. This means that the disciple will follow God\u2019s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).
tn Heb \u201cfind\u201d (so KJV, NAB, NIV, NRSV).
tn Heb \u201cthe fear of the Lord.\u201d The noun is an objective genitive; the Lord is to be the object of fear and reverence."}, {"pk": 2841178, "translation": "NET", "book": 20, "chapter": 2, "verse": 6, "text": "For the LORD gives wisdom, and from his mouth comes knowledge and understanding.", "comment": "tn The verb \u201ccomes\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.
tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these \u201canthropomorphisms\u201d become literal in the person of the Logos, the Word, Jesus, who reveals the Father."}, {"pk": 2841179, "translation": "NET", "book": 20, "chapter": 2, "verse": 7, "text": "He stores up effective counsel for the upright, and is like a shield for those who live with integrity,", "comment": "tc The form is a Kethib/Qere reading. The Kethib \u05d5\u05b0\u05e6\u05b8\u05e4\u05b7\u05df (v\u00fftsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere \u05d9\u05b4\u05e6\u05b0\u05e4\u05bc\u05b9\u05df (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between \u05d9 (yod) and \u05d5 (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.sn The verbal root \u05e6\u05b8\u05e4\u05b7\u05df (tsafan, \u201cto store up; to treasure up\u201d) is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to \u201cstore up\u201d wisdom; but in 2:7, it is God who \u201cstores up\u201d wisdom for the wise person who seeks him.
tn The noun \u05ea\u05bc\u05d5\u05bc\u05e9\u05c1\u05b4\u05d9\u05bc\u05b8\u05d4 (tushiyyah) has a two-fold range of meanings: (1) \u201csound wisdom\u201d (so KJV, NRSV); \u201ceffective counsel\u201d and (2) result (metonymy of effect): \u201cabiding success\u201d (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV \u201cvictory\u201d). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
sn The Hebrew word translated \u201cupright\u201d (\u05d9\u05b8\u05e9\u05c1\u05b8\u05e8, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer \u2013 that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with \u201cthose who walk in integrity.\u201d
tn The word can be taken as in apposition explaining the subject of the first colon \u2013 the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
tn Heb \u201cwalk.\u201d The verb \u201cto walk\u201d (\u05d4\u05b8\u05dc\u05b7\u05da\u05b0, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
tn Heb \u201cthose who walk of integrity.\u201d The noun \u05ea\u05b9\u05dd (tom, \u201cintegrity\u201d) functions as a genitive of manner."}, {"pk": 2841180, "translation": "NET", "book": 20, "chapter": 2, "verse": 8, "text": "to guard the paths of the righteous and to protect the way of his pious ones.", "comment": "tn The infinitive construct \u05dc\u05b4\u05e0\u05b0\u05e6\u05b9\u05e8 (lintsor, \u201cto guard\u201d) designates the purpose of the Lord giving \u201ceffective counsel\u201d and being a \u201cshield\u201d to the upright. The verb \u05e0\u05b8\u05e6\u05b7\u05e8 (natsar, \u201cto guard\u201d) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one\u2019s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.
tc The Kethib is the singular noun + 3rd person masculine singular suffix \u05d7\u05b2\u05e1\u05b4\u05d9\u05d3\u05d5\u05b9 (khasido) \u201chis pious one.\u201d The Qere reads the plural noun + 3rd person masculine singular suffix \u05d7\u05b2\u05e1\u05b4\u05d9\u05d3\u05b8\u05d9\u05d5 (khasidav) \u201chis pious ones.\u201d The LXX \u03b5\u1f50\u03bb\u03b1\u03b2\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03bd \u03b1\u1f50\u03c4\u03cc\u03bd (eujlaboumenwn aujton) supports the Qere reading.tn The noun \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed, \u201cthe pious\u201d) describes those who show \u201ccovenantal faithful love\u201d or \u201cloyal love\u201d to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
tn The imperfect tense verb \u05d9\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e8 (yishmor, \u201cto protect\u201d) continues the syntactical nuance of the preceding infinitive construct of purpose.
tn Heb \u201cpaths of righteousness.\u201d The word \u201crighteousness\u201d is a possessive genitive, signifying the ways that the righteous take."}, {"pk": 2841181, "translation": "NET", "book": 20, "chapter": 2, "verse": 9, "text": "Then you will understand righteousness and justice and equity \u2014 every good way.", "comment": "tn Heb \u201cdiscern.\u201d See preceding note on \u05d1\u05bc\u05b4\u05d9\u05df (bin) in 2:5.
tn Heb \u201ctrack\u201d; KJV, NIV, NRSV \u201cpath.\u201d The noun \u05de\u05b7\u05e2\u05b0\u05d2\u05bc\u05b7\u05dc (ma\u2019gal) is used (1) literally of \u201cwagon-wheel track; firm path\u201d and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun \u05e2\u05b2\u05d2\u05b8\u05dc\u05b8\u05d4 (\u2019agalah, \u201ccart\u201d) and the verb \u05e2\u05b8\u05d2\u05b7\u05dc (\u2019agal) \u201cto be round\u201d (Qal) and \u201cto roll\u201d (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the \u201cpaths\u201d of the righteous are characterized by uprightness and integrity.
tn Heb \u201cevery way of good.\u201d The term \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood\u201d) functions as an attributive genitive: \u201cgood way.\u201d
tn The phrase \u201cevery good way\u201d functions appositionally to the preceding triad of righteous attributes, further explaining and defining them."}, {"pk": 2841182, "translation": "NET", "book": 20, "chapter": 2, "verse": 10, "text": "For wisdom will enter your heart, and moral knowledge will be attractive to you.", "comment": "tn The noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) functions as a metonymy of association for \u201cmind\u201d and \u201cthoughts\u201d (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d), for which see note.
tn Heb \u201cyour soul.\u201d The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b0\u05da\u05b8 (nafsh\u00ffkha, \u201cyour soul\u201d) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).
tn Heb \u201cpleasant.\u201d The verb \u05d9\u05b4\u05e0\u05b0\u05e2\u05b8\u05dd (yin\u2019am, \u201cto be pleasant\u201d) describes what is attractive. It is used of being physically attracted to one\u2019s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
tn Heb \u201cknowledge.\u201d For the noun \u05d3\u05bc\u05b7\u05e2\u05b7\u05ea (da\u2019at), see the note on 1:7."}, {"pk": 2841183, "translation": "NET", "book": 20, "chapter": 2, "verse": 11, "text": "Discretion will protect you, understanding will guard you,", "comment": "tn Heb \u201cwill watch over you.\u201d
tn The word \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b8\u05d4 (m\u00ffzimmah, \u201cdiscretion\u201d) is the ability to know the best course of action for achieving one\u2019s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT \u201cwise planning\u201d; CEV \u201csound judgment\u201d)."}, {"pk": 2841184, "translation": "NET", "book": 20, "chapter": 2, "verse": 12, "text": "to deliver you from the way of the wicked, from those speaking perversity,", "comment": "tn The term \u201cwicked\u201d (\u05e8\u05b7\u05e2, ra\u2019) means \u201cbad, harmful, painful.\u201d Rather than referring to the abstract concept of \u201cwickedness\u201d in general, the term probably refers to wicked people because of the parallelism with \u201cthose speaking perversity.\u201d
tn Heb \u201cman.\u201d The singular noun \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201cman\u201d) here will be further defined in vv. 13\u201315 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
tn The Hiphil infinitive construct of \u05e0\u05b8\u05e6\u05b7\u05dc (natsal, \u201cto deliver\u201d) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb \u05e0\u05b8\u05e6\u05b7\u05dc (natsal) means \u201cto save; to deliver; to rescue,\u201d as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
tn Heb \u201cperversities.\u201d The plural form of \u05ea\u05bc\u05b7\u05d4\u05b0\u05e4\u05bc\u05bb\u05db\u05d5\u05b9\u05ea (tahpukhot) may denote a plurality of number (\u201cperverse things\u201d) or intensification: \u201cawful perversity.\u201d As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun \u05d4\u05b6\u05e4\u05b6\u05da\u05b0 (hefekh, \u201cthat which is contrary, perverse\u201d) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. \u05d4\u05b6\u05e4\u05b6\u05da\u05b0). The related verb \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 (hafakh, \u201cto turn; to overturn\u201d) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth."}, {"pk": 2841185, "translation": "NET", "book": 20, "chapter": 2, "verse": 13, "text": "who leave the upright paths to walk on the dark ways,", "comment": "tn Heb \u201cpaths of uprightness.\u201d The noun \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 (yashar, \u201cuprightness; straightness\u201d) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.
tn Heb \u201cways of darkness.\u201d Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.
tn The articular plural active participle functions as attributive adjective for \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201cman\u201d) in v. 12b, indicating that \u05d0\u05b4\u05d9\u05e9\u05c1 (\u201cman\u201d) is collective."}, {"pk": 2841186, "translation": "NET", "book": 20, "chapter": 2, "verse": 14, "text": "who delight in doing evil, they rejoice in perverse evil;", "comment": "tn Or \u201charm.\u201d
tn The articular plural active participle functions as the second attributive adjective for \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201cman\u201d) in v. 12b.
tn The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.
tn Heb \u201cthe perversity of evil\u201d (so NASB). The noun \u05e8\u05b8\u05e2 (ra\u2019, \u201cevil\u201d) functions as an attributed genitive which is modified by the construct noun \u05ea\u05b7\u05d4\u05b0\u05e4\u05bc\u05bb\u05db\u05d5\u05b9\u05ea (tahpukhot, \u201cperversity\u201d) which functions as an attributive adjective."}, {"pk": 2841187, "translation": "NET", "book": 20, "chapter": 2, "verse": 15, "text": "whose paths are morally crooked, and who are devious in their ways;", "comment": "tn The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.
tn The Niphal participle of \u05dc\u05d5\u05bc\u05d6 (luz, \u201cdevious; crooked\u201d) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).
tn Heb \u201ccrooked.\u201d The adjective \u05e2\u05b4\u05e7\u05bc\u05b5\u05e9\u05c1 (\u2019iqqesh, \u201ccrooked; twisted\u201d) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted."}, {"pk": 2841188, "translation": "NET", "book": 20, "chapter": 2, "verse": 16, "text": "to deliver you from the adulteress, from the sexually loose woman who speaks flattering words;", "comment": "sn This purpose clause introduced by \u05dc\u05b0\u05d4\u05b7\u05e6\u05bc\u05b4\u05d9\u05dc\u05b0\u05da\u05b8 (l\u00ffhatsilkha, \u201cto deliver you\u201d) parallels the purpose clause introduced by \u05dc\u05b0\u05d4\u05b7\u05e6\u05bc\u05b4\u05d9\u05dc\u05b0\u05da\u05b8 (\u201cto deliver you\u201d) in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12\u201315); likewise, the description of the evil woman is four poetic lines (vv. 16\u201319).
tn Heb \u201cmakes smooth.\u201d The Hiphil of II \u05d7\u05b8\u05dc\u05b7\u05e7 (\u201cto be smooth; to be slippery\u201d) means (1) \u201cto make smooth\u201d (metal with hammer) and (2) \u201cto use smooth words,\u201d that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I \u05d7\u05dc\u05e7 hif.2). The related Arabic cognate verb means \u201cmake smooth, lie, forge, fabricate.\u201d The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14\u201320).
tn Heb \u201calien woman.\u201d The adjective \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9 (nokhri, \u201cforeign; alien\u201d) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a \u201cstrange woman\u201d and now an \u201calien woman\u201d is within the context of the people of Israel. She is a \u201cforeigner\u201d in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).
tn Heb \u201cstrange woman\u201d (so KJV, NASB); NRSV \u201cthe loose woman.\u201d The root \u05d6\u05d5\u05bc\u05e8 (zur, \u201cto be a stranger\u201d) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, \u201cThe Meaning of \u05d6\u05d5\u05bc\u05e8 in the Old Testament: An Exegetical Study,\u201d OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a \u201ccovenant with God.\u201d She is an adulteress, acting outside the legal bounds of the marriage contract.
tn Heb \u201cwhose words she makes smooth.\u201d The phrase is a relative clause that does not have a relative pronoun. The antecedent of the 3rd person feminine singular suffix is clearly \u201cthe sexually loose woman\u201d earlier in the line.sn For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14\u201320 where such speech is recorded."}, {"pk": 2841189, "translation": "NET", "book": 20, "chapter": 2, "verse": 17, "text": "who leaves the husband from her younger days, and forgets her marriage covenant made before God.", "comment": "tn The construction is the active participle of \u05e2\u05b8\u05d6\u05b7\u05d1 (\u2019azav) with the article, serving as an attributive adjective. The verb means \u201cto forsake; to leave; to abandon.\u201d
tn Heb \u201cof her youth.\u201d The noun \u05e0\u05b0\u05e2\u05d5\u05bc\u05e8\u05b6\u05d9\u05d4\u05b8 (n\u00ff\u2019ureha, \u201cher youth\u201d) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of \u201cyouth\u201d encompasses the entire formative period within marriage.
tn Heb \u201ccovenant of God.\u201d The genitive-construct could mean \u201ccovenant made before God.\u201d The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.
tn Heb \u201ccompanion\u201d (so NAB, NASB); NIV \u201cpartner.\u201d The term \u05d0\u05b7\u05dc\u05bc\u05d5\u05bc\u05e3 (\u2019alluf, \u201ccompanion\u201d) is from the root \u05d0\u05b8\u05dc\u05b7\u05e3 (\u2019alaf, \u201cto be familiar with; to cleave to\u201d) and refers to a woman\u2019s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. \u05d0\u05b7\u05dc\u05bc\u05d5\u05bc\u05e3 2). This noun follows the passive adjectival formation and so signifies one who is well-known.
tn Heb \u201cthe covenant.\u201d This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of \u201ccovenant\u201d (\u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea, b\u00ffrit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9)."}, {"pk": 2841190, "translation": "NET", "book": 20, "chapter": 2, "verse": 18, "text": "For her house sinks down to death, and her paths lead to the place of the departed spirits.", "comment": "tn The verb \u201clead\u201d is not in the Hebrew but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
tn Heb \u201cto the departed spirits\u201d or \u201cto the Rephaim.\u201d The term \u05e8\u05b0\u05e4\u05b8\u05d0\u05b4\u05d9\u05dd (r\u00fffa\u2019im, \u201cRephaim\u201d) refers to spirits of the dead who are inhabitants of Sheol (BDB 952 s.v.; HALOT 1274-75 s.v. I \u05e8\u05b0\u05e4\u05b8\u05d0\u05b4\u05d9\u05dd). It is used in parallelism with \u05de\u05b5\u05ea\u05b4\u05d9\u05dd (metim, \u201cthe dead\u201d) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit \u05de\u05b8\u05d5\u05b6\u05ea (mavet, \u201c[place of] death\u201d; Prov 2: 18), \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc (sh\u00ff\u2019ol, \u201cSheol\u201d; Job 26:5; Prov 9:18; Isa 14:9), \u201cdarkness and the land of forgetfulness\u201d (Ps 88:14), and \u201cthe land of the Rephaim\u201d (Isa 26:19). Scholars debate whether \u05e8\u05b0\u05e4\u05b8\u05d0\u05b4\u05d9\u05dd is derived from the root (1) \u05e8\u05b8\u05e4\u05b8\u05d0 (rafa\u2019, \u201cto heal\u201d), meaning \u201cthe healers\u201d or (2) \u05e8\u05b8\u05e4\u05b8\u05d4 (rafah, \u201cto be weak; to sink down\u201d), meaning \u201cthe powerless ones\u201d or \u201cthose who sink down (to Sheol)\u201d (BDB 952 s.v.; HALOT 1274-75 s.v.). The related term occurs in Phoenician and Neo-Punic meaning \u201cspirits of the dead\u201d (DISO 282) and in Ugaritic referring to \u201cspirits of the dead\u201d who inhabited the underworld and were viewed as healers (UT 2346; WUS 2527). The Hebrew term is often translated \u201cthe shades\u201d as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB 4:35). Used here in parallelism with \u05de\u05b8\u05d5\u05b6\u05ea (\u201c[place of] death\u201d), \u05e8\u05b0\u05e4\u05b8\u05d0\u05b4\u05d9\u05dd (\u201cthe Rephaim\u201d) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32\u201335; 7:23\u201327) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of \u201cdeath\u201d in the land of no return (W. McKane, Proverbs [OTL], 288).
tn Or \u201cshe sinks her house down to death.\u201d The syntax of this line is difficult. The verb \u05e9\u05c1\u05b8\u05d7\u05b8\u05d4 is Qal perfect 3rd person feminine singular of \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 (\u201cto sink down\u201d) which must take a feminine singular subject \u2013 most likely the \u201cloose woman\u201d of 2:16\u201317. However, most English versions take \u05d1\u05bc\u05b5\u05d9\u05ea\u05b8\u05d4\u05bc (betah) \u201cher house\u201d (ms noun + 3rd person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): \u201cher house sinks down to death.\u201d But \u05d1\u05bc\u05b5\u05d9\u05ea\u05b8\u05d4\u05bc \u201cher house\u201d (ms noun + 3rd person feminine singular suffix) is masculine rather than feminine so it cannot be the subject. K&D 16:83 suggests that \u05d1\u05bc\u05b5\u05d9\u05ea\u05b8\u05d4\u05bc (\u201cher house\u201d) is a permutative noun that qualifies the subject: \u201cshe together with all that belongs to her [her house] sinks down to death\u201d (GKC 425 \u00a7131.k). D. Kidner suggests that \u201cher house\u201d is in apposition to \u201cdeath\u201d (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: \u201cshe sinks down to death, which is her house\u201d (Proverbs [TOTC], 62). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT \u05d1\u05bc\u05b5\u05d9\u05ea\u05b8\u05d4\u05bc (\u201cher house\u201d) to the feminine singular noun \u05e0\u05b0\u05ea\u05b4\u05d9\u05d1\u05b9\u05ea\u05b6\u05d4\u05bc\u05b8 (\u201cher path\u201d) which appears in 7:27, to recover a feminine subject for the verb: \u201cher path sinks down to death.\u201d However, the reading of the MT is supported by all the versions.
tc The MT reads \u05e9\u05c1\u05b8\u05d7\u05b8\u05d4 (Qal perfect 3rd person feminine singular of \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 \u201cto sink down\u201d): \u201cshe sinks her house down to death.\u201d The LXX reflects \u05e9\u05c1\u05b8\u05ea\u05b8\u05d4 (shatah, Qal perfect 3rd person feminine singular of \u05e9\u05c1\u05b4\u05d9\u05ea (shith) \u201cto place; to put\u201d): \u201cshe established her house near death.\u201d This is a matter of simple orthographic confusion between \u05d7 (khet) and \u05ea (tav). The MT preserves the more difficult reading (see following note) so it is probably the original."}, {"pk": 2841191, "translation": "NET", "book": 20, "chapter": 2, "verse": 19, "text": "None who go in to her will return, nor will they reach the paths of life.", "comment": "tn Heb \u201call who go in to her will not return.\u201d
sn The phrase \u201creach the paths of life\u201d is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. \u05e0\u05b8\u05e9\u05c2\u05b7\u05d2 2.a)."}, {"pk": 2841192, "translation": "NET", "book": 20, "chapter": 2, "verse": 20, "text": "So you will walk in the way of good people, and will keep on the paths of the righteous.", "comment": "tn The conjunction \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an, \u201cso; as a result\u201d) introduces the concluding result (BDB 775 s.v. \u05de\u05b7\u05e2\u05b7\u05df 2; HALOT 614 s.v. \u05de\u05b7\u05e2\u05b7\u05df 2.c) of heeding the admonition to attain wisdom (2:1\u201311) and to avoid the evil men and women and their destructive ways (2:12\u201319).
tn The noun \u201cgood\u201d (\u05d8\u05d5\u05b9\u05d1\u05b4\u05d9\u05dd, tovim) does not function as an attributive genitive (\u201cthe good way\u201d) because it is a plural noun and the term \u201cway\u201d (\u05d3\u05b6\u05e8\u05b6\u05da\u05b0, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: \u201cthe way of the good people.\u201d
tn In the light of the parallelism, the noun \u201crighteous\u201d (\u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7\u05b4\u05d9\u05dd, tsadiqim) functions as a genitive of possession rather than an attributive genitive."}, {"pk": 2841193, "translation": "NET", "book": 20, "chapter": 2, "verse": 21, "text": "For the upright will reside in the land, and those with integrity will remain in it,", "comment": "tn Heb \u201cthe blameless\u201d (so NASB, NIV); NAB \u201cthe honest\u201d; NRSV \u201cthe innocent.\u201d The term \u05ea\u05bc\u05b0\u05de\u05b4\u05d9\u05de\u05b4\u05d9\u05dd (t\u00ffmimim, \u201cthe blameless\u201d) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law."}, {"pk": 2841194, "translation": "NET", "book": 20, "chapter": 2, "verse": 22, "text": "but the wicked will be removed from the land, and the treacherous will be torn away from it.", "comment": "tn Heb \u201cthe guilty.\u201d The term \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd (r\u00ffsha\u2019im, \u201cthe wicked\u201d) is from the root \u05e8\u05b8\u05e9\u05c1\u05b7\u05e2 (rasha\u2019, \u201cto be guilty\u201d) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. \u05e8\u05b8\u05e9\u05c1\u05b8\u05e2). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be \u201ccut off\u201d and \u201ctorn away\u201d from the land.
tn Heb \u201ccut off.\u201d The verb \u05db\u05bc\u05b8\u05e8\u05b7\u05ea (karat, \u201cto be cut off\u201d) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be \u201cremoved\u201d from the land where the righteous dwell in security either through death or expulsion.
tn The word \u05d1\u05bc\u05b8\u05d2\u05b7\u05d3 (bagad) means \u201cto act treacherously\u201d (BDB 93 s.v.; HALOT 108 s.v. \u05d1\u05d2\u05d3). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.
tn The consonantal form \u05d9\u05e1\u05d7\u05d5 (yskhv) is vocalized in the MT as \u05d9\u05b4\u05e1\u05bc\u05b0\u05d7\u05d5\u05bc (yiss\u00ffkhu, Qal imperfect 3rd person masculine plural from \u05e0\u05b8\u05e1\u05b7\u05d7, nasakh, \u201cto tear away\u201d) but this produces an awkward sense: \u201cthey [= the righteous in vv. 20\u201321] will tear away the treacherous from it\u201d (BDB 650 s.v. \u05e0\u05b8\u05e1\u05b7\u05d7). Due to the parallelism, the BHS editors suggest emending the form to \u05d9\u05b4\u05e0\u05bc\u05b8\u05e1\u05b0\u05d7\u05d5\u05bc (yinnaskhu, Niphal imperfect 3rd person masculine plural): \u201cthe treacherous will be torn away from it.\u201d However, Tg. Prov 2:22 points the form as \u05d9\u05bb\u05e1\u05b0\u05d7\u05d5\u05bc (yuskhu) which reflects an old Qal passive vocalization \u2013 probably the best solution to the problem: \u201cthe treacherous will be torn away from it.\u201d"}, {"pk": 2841195, "translation": "NET", "book": 20, "chapter": 3, "verse": 1, "text": "My child, do not forget my teaching, but let your heart keep my commandments,", "comment": "tn The verb \u05d9\u05b4\u05e6\u05bc\u05b9\u05e8 (yitsor) is a Qal jussive and the noun \u05dc\u05b4\u05d1\u05bc\u05b6\u05da\u05b8 (libbekha, \u201cyour heart\u201d) functions as the subject: \u201clet your heart keep my commandments.\u201d
sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).
tn Heb \u201cmy son\u201d (likewise in vv. 11, 21)."}, {"pk": 2841196, "translation": "NET", "book": 20, "chapter": 3, "verse": 2, "text": "for they will provide a long and full life, and they will add well-being to you.", "comment": "tn The phrase \u201cthey will provide\u201d does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.
tn The noun \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace\u201d) here means \u201cwelfare, health, prosperity\u201d (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.
tn Heb \u201clength of days and years of life\u201d (so NASB, NRSV). The idiom \u201clength of days\u201d refers to a prolonged life and \u201cyears of life\u201d signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term \u201clife\u201d refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd)."}, {"pk": 2841197, "translation": "NET", "book": 20, "chapter": 3, "verse": 3, "text": "Do not let truth and mercy leave you; bind them around your neck, write them on the tablet of your heart.", "comment": "tn The two words \u05d7\u05b6\u05e1\u05b6\u05d3 \u05d5\u05b6\u05d0\u05b6\u05de\u05b6\u05ea (khesed ve\u2019emet, \u201cmercy and truth\u201d) form a nominal hendiadys, the second word becoming an adjective: \u201cfaithful covenant love\u201d or \u201cloyal [covenant] love and faithfulness.\u201d
sn This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature."}, {"pk": 2841198, "translation": "NET", "book": 20, "chapter": 3, "verse": 4, "text": "Then you will find favor and good understanding, in the sight of God and people.", "comment": "tn Heb \u201cman.\u201d
tn The noun \u05e9\u05c2\u05b5\u05db\u05b6\u05dc (sekhel, \u201cunderstanding\u201d) does not seem to parallel \u05d7\u05b5\u05df (khen, \u201cfavor\u201d). The LXX attaches the first two words to v. 3 and renders v. 4: \u201cand devise excellent things in the sight of the Lord and of men.\u201d Tg. Prov 3:4 and Syriac Peshitta list all three words separately: \u201cfavor and good and understanding.\u201d C. H. Toy (Proverbs [ICC], 59) suggests emending the MT\u2019s \u05e9\u05c2\u05b5\u05db\u05b6\u05dc\u05be\u05d8\u05d5\u05b9\u05d1 (sekhel-tov, \u201cgood understanding\u201d) to \u05e9\u05c1\u05b5\u05dd\u05be\u05d8\u05d5\u05b9\u05d1 (shem-tov, \u201ca good name\u201d). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.
tn The form \u05d5\u05bc\u05de\u05b0\u05e6\u05b8\u05d0 (um\u00fftsa\u2019, \u201cfind\u201d) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4)."}, {"pk": 2841199, "translation": "NET", "book": 20, "chapter": 3, "verse": 5, "text": "Trust in the LORD with all your heart, and do not rely on your own understanding.", "comment": "tn Heb \u201cyour understanding.\u201d The term \u05d1\u05bc\u05b4\u05d9\u05e0\u05b8\u05d4 (binah, \u201cunderstanding\u201d) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12\u201328; 39:26). The reflexive pronoun \u201cown\u201d is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
sn The word \u05d1\u05bc\u05b0\u05d8\u05b7\u05d7 (b\u00fftakh, \u201ctrust\u201d) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I \u05d1\u05bc\u05b0\u05d8\u05b7\u05d7; HALOT 120 s.v. I \u05d1\u05d8\u05d7). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.
sn The \u201cheart\u201d functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. \u05dc\u05b5\u05d1 2).
tn Heb \u201cdo not lean.\u201d The verb \u05e9\u05c1\u05b8\u05e2\u05b7\u05df (sha\u2019an, \u201cto lean; to rely\u201d) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one\u2019s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20)."}, {"pk": 2841200, "translation": "NET", "book": 20, "chapter": 3, "verse": 6, "text": "Acknowledge him in all your ways, and he will make your paths straight.", "comment": "tn Heb \u201cknow him.\u201d The verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yadah, \u201cto know\u201d) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the Lord in every event and relies on him. To acknowledge the Lord in every event means trusting and obeying him for guidance in right conduct.
tn The term \u05d3\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cway\u201d) is figurative (hypocatastasis: implied comparison) referring to a person\u2019s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV \u201cin everything you do\u201d; NCV, NLT \u201cin all you do\u201d). This is a call for total commitment in trust for obedience in all things.
tn The verb \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 (yashar) means \u201cto make smooth; to make straight\u201d (BDB 444 s.v.). This phrase means \u201cto make the way free from obstacles,\u201d that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer."}, {"pk": 2841201, "translation": "NET", "book": 20, "chapter": 3, "verse": 7, "text": "Do not be wise in your own estimation; fear the LORD and turn away from evil.", "comment": "sn The second colon clarifies the first. If one fears the Lord and turns away from evil, then he is depending on the Lord and not wise in his own eyes. There is a higher source of wisdom than human insight.
tn Heb \u201cin your own eyes\u201d (so NAB, NIV, NRSV); NLT \u201cDon\u2019t be impressed with your own wisdom.\u201d"}, {"pk": 2841202, "translation": "NET", "book": 20, "chapter": 3, "verse": 8, "text": "This will bring healing to your body, and refreshment to your inner self.", "comment": "tn Heb \u201cdrink.\u201d The noun \u05e9\u05c1\u05b4\u05e7\u05bc\u05d5\u05bc\u05d9 (shiqquy, \u201cdrink\u201d) is a figure: metonymy of cause (= drink) for the effect (= refreshment); see BDB 1052 s.v. Just as a drink of water would bring physical refreshment to one\u2019s body, trusting in God and turning away from evil will bring emotional refreshment to one\u2019s soul.
tn Heb \u201cyour bones.\u201d The term \u05e2\u05b7\u05e6\u05b0\u05de\u05d5\u05b9\u05ea\u05b6\u05d9\u05da\u05b8 (\u2019atsmotekha, \u201cyour bones\u201d) functions as a synecdoche of part (= bones) for the whole person (= physical and moral aspects); cf. Pss 6:3; 35:10; Prov 3:8; 14:30: 15:30; 16:24; Isa 66:14 and BDB 782 s.v. \u05e2\u05b6\u05e6\u05b6\u05dd 1.d. Scripture often uses the body to describe the inner person (A. R. Johnson, The Vitality of the Individual in the Thought of Ancient Israel, 67-8).
tn Heb \u201cit will be.\u201d The form is Qal jussive of \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. 8 is the outcome of v. 7. If a person trusts in the Lord and fears him (vv. 5\u20137), God will bless him (v. 8).
tc Heb \u201cyour navel\u201d (cf. KJV, ASV). MT reads \u05e9\u05c1\u05b8\u05e8\u05bc\u05b6\u05da\u05b8 (sharrekha, \u201cyour navel\u201d) which functions as a synecdoche of part (= navel) for the whole (= body), meaning \u201cyour body\u201d (BDB 1057 s.v. \u05e9\u05c2\u05e8). The geminate noun \u05e9\u05c2\u05b9\u05e8 (sor, \u201cnavel; navel-string [= umbilical cord]\u201d) occurs only two other times in OT (Ezek 16:4; Song 7:3). The LXX reads \u03c4\u1ff7 \u03c3\u1f7d\u03bc\u03b1\u03c4\u03af \u03c3\u03bf\u03c5 (tw swmati sou, \u201cyour body\u201d). So the BHS editors suggest emending MT to the more commonly used terms \u05d1\u05bc\u05b0\u05e9\u05c2\u05b8\u05e8\u05b6\u05da\u05b8 (b\u00ffsarekha, \u201cyour flesh\u201d) or \u05e9\u05c1\u05b0\u05d0\u05b5\u05e8\u05b6\u05da\u05b8 (sh\u00ff\u2019erekha, \u201cyour body\u201d). But this kind of emendation runs counter to the canons of textual criticism; normally the more difficult reading or rarer term is preferred as original rather than a smooth reading or common term. Since \u201cnavel\u201d occurs only twice elsewhere, it is difficult to imagine that it would have been confused for these two more common terms and that a scribe would mistakenly write \u201cyour navel\u201d instead. If MT \u201cyour navel\u201d is a synecdoche for \u201cyour body,\u201d the LXX is not pointing to a different textual tradition but is merely interpreting MT accordingly. In similar fashion, the English versions which read \u201cyour body\u201d are not rejecting the MT reading; they are merely interpreting the term as a figure (synecdoche) for \u201cyour body.\u201d"}, {"pk": 2841203, "translation": "NET", "book": 20, "chapter": 3, "verse": 9, "text": "Honor the LORD from your wealth and from the first fruits of all your crops;", "comment": "tn The imperative \u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3 (kabbed, \u201chonor\u201d) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one\u2019s ways (v. 6) is to honor him with one\u2019s wealth (v. 9).
tn Heb \u201cproduce.\u201d The noun \u05ea\u05bc\u05b0\u05d1\u05d5\u05bc\u05d0\u05b8\u05d4 (t\u00ffvu\u2019ah) has a two-fold range of meaning: (1) \u201cproduct; yield\u201d of the earth (= crops; harvest) and (2) \u201cincome; revenue\u201d in general (BDB 100 s.v.). The imagery in vv. 9\u201310 is agricultural; however, all Israelites \u2013 not just farmers \u2013 were expected to give the best portion (= first fruits) of their income to Lord."}, {"pk": 2841204, "translation": "NET", "book": 20, "chapter": 3, "verse": 10, "text": "then your barns will be filled completely, and your vats will overflow with new wine.", "comment": "tn Heb \u201cburst open.\u201d The verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05e5 (parats, \u201cto burst open\u201d) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
tn Heb \u201cwith plenty\u201d (so KJV, NASB, NRSV); NIV \u201cto overflowing.\u201d The noun \u05e9\u05c2\u05b8\u05d1\u05b8\u05e2 (sava\u2019, \u201cplenty; satiety\u201d) functions as an adverbial accusative of manner or contents: \u201ccompletely.\u201d
sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him)."}, {"pk": 2841205, "translation": "NET", "book": 20, "chapter": 3, "verse": 11, "text": "My child, do not despise discipline from the LORD, and do not loathe his rebuke.", "comment": "tn Heb \u201cthe discipline of the Lord.\u201d
tn The verb \u05e7\u05d5\u05bc\u05e5 (quts) has a two-fold range of meaning: (1) \u201cto feel a loathing; to abhor\u201d and (2) \u201cto feel a sickening dread\u201d (BDB 880 s.v.). The parallelism with \u201cdo not despise\u201d suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one\u2019s moral character and that it is a means to the blessing."}, {"pk": 2841206, "translation": "NET", "book": 20, "chapter": 3, "verse": 12, "text": "For the LORD disciplines those he loves, just as a father disciplines the son in whom he delights.", "comment": "tn Heb \u201cchastens.\u201d The verb \u05d9\u05b8\u05db\u05b7\u05d7 (yakhakh) here means \u201cto chasten; to punish\u201d (HALOT 410 s.v. \u05d9\u05db\u05d7 1) or \u201cto correct; to rebuke\u201d (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5\u20136 to show that suffering in the service of the Lord is a sign of membership in the covenant community (i.e., sonship).
tc MT reads \u05d5\u05bc\u05db\u05b0\u05d0\u05b8\u05d1 (ukh\u2019av, \u201cand like a father\u201d) but the LXX reflects the Hiphil verb \u05d5\u05b0\u05d9\u05b7\u05db\u05b0\u05d0\u05b4\u05d1 (v\u00ffyakh\u2019iv, \u201cand scourges every son he receives\u201d). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
tn The verb \u201cdisciplines\u201d does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity."}, {"pk": 2841207, "translation": "NET", "book": 20, "chapter": 3, "verse": 13, "text": "Blessed is the one who finds wisdom, and the one who obtains understanding.", "comment": "tn Although the word \u05d0\u05b7\u05e9\u05c1\u05b0\u05e8\u05b5\u05d9 (\u2019ashre, \u201cblessed\u201d) is frequently translated \u201chappy\u201d here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that \u2013 \u201chappiness\u201d depends on one\u2019s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.
tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).
tn The imperfect tense verb may be classified as a progressive or habitual imperfect.
tn Heb \u201cthe man\u201d (also again in the following line)."}, {"pk": 2841208, "translation": "NET", "book": 20, "chapter": 3, "verse": 14, "text": "For her benefit is more profitable than silver, and her gain is better than gold.", "comment": "tn Heb \u201cprofit.\u201d The noun \u05e1\u05b7\u05d7\u05b7\u05e8 (sakhar, \u201ctrading profit\u201d) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling \u201ctrader, dealer, wholesaler, merchant\u201d (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. \u05e1\u05d7\u05e8 qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.
tn The phrase \u201cis better\u201d does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
tn Heb \u201cher yield.\u201d The 3rd person feminine singular suffix on the noun is probably a genitive of source: \u201cfrom her.\u201d
tn Heb \u201cher profit.\u201d The 3rd person feminine singular suffix on the noun is probably a genitive of source: \u201cfrom her.\u201d
tn Heb \u201cyield.\u201d The noun \u05ea\u05bc\u05b0\u05d1\u05d5\u05bc\u05d0\u05b8\u05d4 (t\u00ffvu\u2019ah, \u201cproduct; yield\u201d) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).
tn The noun \u05e1\u05b7\u05d7\u05b7\u05e8 (\u201cprofit\u201d) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral \u201cbenefit\u201d of wisdom is more \u201cprofitable\u201d than silver."}, {"pk": 2841209, "translation": "NET", "book": 20, "chapter": 3, "verse": 15, "text": "She is more precious than rubies, and none of the things you desire can compare with her.", "comment": "tn Heb \u201call of your desires cannot compare with her.\u201d
tn Heb \u201cyour desires.\u201d The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.
tn The imperfect tense verb \u05d9\u05b8\u05e1\u05b7\u05d3 (yasad, \u201cto establish be like; to resemble\u201d) has a potential nuance here: \u201ccan be compared with.\u201d
tn Heb \u201cAll of your desires do not compare with her.\u201d"}, {"pk": 2841210, "translation": "NET", "book": 20, "chapter": 3, "verse": 16, "text": "Long life is in her right hand; in her left hand are riches and honor.", "comment": "tn Heb \u201clength of days\u201d (so KJV, ASV)."}, {"pk": 2841211, "translation": "NET", "book": 20, "chapter": 3, "verse": 17, "text": "Her ways are very pleasant, and all her paths are peaceful.", "comment": "tn Heb \u201cher ways are ways of pleasantness\u201d (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of \u05d3\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cway\u201d) is repeated for emphasis. The noun \u05e0\u05b9\u05e2\u05b7\u05dd (no\u2019am, \u201cpleasantness\u201d) functions as an attributive genitive: \u201cpleasant ways.\u201d"}, {"pk": 2841212, "translation": "NET", "book": 20, "chapter": 3, "verse": 18, "text": "She is like a tree of life to those who obtain her, and everyone who grasps hold of her will be blessed.", "comment": "tn The singular participle \u05de\u05b0\u05d0\u05bb\u05e9\u05c1\u05bc\u05b8\u05e8 (m\u00ff\u2019ushar, literally, \u201che will be blessed\u201d) functions as a distributive singular for a plural subject (GKC 464 \u00a7145.l): \u201ceach and everyone will be blessed.\u201d Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.
tn Heb \u201clay hold of her.\u201d
sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, \u201cThe Tree of Life in Proverbs,\u201d JBL 62 [1943]: 117-20).
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity."}, {"pk": 2841213, "translation": "NET", "book": 20, "chapter": 3, "verse": 19, "text": "By wisdom the LORD laid the foundation of the earth; he established the heavens by understanding.", "comment": "tn Heb \u201cfounded the earth.\u201d The verb \u05d9\u05b8\u05e1\u05b7\u05d3 (yasad, \u201cto establish; to found\u201d) describes laying the foundation of a building (1 Kgs 5:31 [HT]; 7:10; 2 Chr 3:3; Ezra 3:10\u201312; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).
sn The theme of God\u2019s use of wisdom in creation is developed in Prov 8:22\u201331. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give."}, {"pk": 2841214, "translation": "NET", "book": 20, "chapter": 3, "verse": 20, "text": "By his knowledge the primordial sea was broken open, and the clouds drip down dew.", "comment": "sn The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs, 55).
sn The word \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05de\u05d5\u05b9\u05ea (t\u00ffhomot, \u201cprimordial sea\u201d) alludes to the chaotic \u201cdeep\u201d in Gen 1:2 (BDB 1063 s.v. \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, \u201cSpring and Torrent in Ps 74:15,\u201d VT 15 [1965]: 125).
sn This might refer to God\u2019s action of dividing the waters to form the dry ground on the third day (Gen 1:9\u201310) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11)."}, {"pk": 2841215, "translation": "NET", "book": 20, "chapter": 3, "verse": 21, "text": "My child, do not let them escape from your sight; safeguard sound wisdom and discretion.", "comment": "tn Or: \u201cpurpose,\u201d \u201cpower of devising.\u201d
tn The object of the verb \u201cescape\u201d is either (1) wisdom, knowledge, and understanding in vv. 13\u201320 or (2) \u201cwisdom and discretion\u201d in the second colon of this verse. Several English versions transpose the terms \u201cwisdom and discretion\u201d from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).NIV takes the subject from the second colon and reverses the clauses to clarify that."}, {"pk": 2841216, "translation": "NET", "book": 20, "chapter": 3, "verse": 22, "text": "So they will give life to you, and grace to adorn your neck.", "comment": "tn Heb \u201cthey will be.\u201d
tn Heb \u201cyour soul.\u201d The noun \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b6\u05da\u05b8 (nafshekha, \u201cyour soul\u201d) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
tn Heb \u201cand.\u201d The vav probably denotes purpose/result.
tn Heb \u201cgrace for your neck.\u201d See note on 1:9.
tn The phrase \u201cto adorn\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness."}, {"pk": 2841217, "translation": "NET", "book": 20, "chapter": 3, "verse": 23, "text": "Then you will walk on your way with security, and you will not stumble.", "comment": "tn Heb \u201cyour foot.\u201d The term \u05e8\u05b7\u05d2\u05b0\u05dc\u05b0\u05da\u05b8 (ragl\u00ffkha, \u201cyour foot\u201d) functions as a synecdoche of part (= foot) for the whole person (= you).
tn The noun \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05b6\u05da\u05b8 (darkekha, \u201cyour way\u201d) functions as an adverbial accusative of location: \u201con your way.\u201d
sn The verb \u05e0\u05b8\u05d2\u05b7\u05e3 (ragaf, \u201cto strike; to smite\u201d) sometimes means \u201cto stumble\u201d against a stone (e.g., Ps 91:12). Here the object (\u201cstone\u201d) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm."}, {"pk": 2841218, "translation": "NET", "book": 20, "chapter": 3, "verse": 24, "text": "When you lie down you will not be filled with fear; when you lie down your sleep will be pleasant.", "comment": "tn The particle \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d) here functions in its rare temporal sense (\u201cwhen\u201d) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).
tn The verb \u05e2\u05b8\u05e8\u05b0\u05d1\u05b8\u05d4 (\u2019orvah) is from III \u05e2\u05b8\u05e8\u05b7\u05d1 (\u201cto be sweet; to be pleasing; to be pleasant\u201d; BDB 787 s.v. III \u05e2\u05b8\u05e8\u05b7\u05d1). It should not be confused with the other five homonymic roots that are also spelled \u05e2\u05b8\u05e8\u05b7\u05d1 (\u2019arav; see BDB 786-88).
tn The construction of vav consecutive + perfect tense followed by vav (\u05d5) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.
tn Heb \u201cterror.\u201d The verb \u05e4\u05bc\u05b8\u05d7\u05b7\u05d3 (pakhad, \u201cterror\u201d) describes emotion that is stronger than mere fear \u2013 it is dread."}, {"pk": 2841219, "translation": "NET", "book": 20, "chapter": 3, "verse": 25, "text": "You will not be afraid of sudden disaster, or when destruction overtakes the wicked;", "comment": "tn Heb \u201cterror of suddenness.\u201d The noun \u05e4\u05bc\u05b4\u05ea\u05b0\u05d0\u05b9\u05dd (pit\u2019om, \u201csudden\u201d) functions as an attributive genitive: \u201csudden terror\u201d (e.g., Job 22:10; BDB 837 s.v.).
tn Heb \u201cdestruction of the wicked.\u201d The noun \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd (r\u00ffsha\u2019im, \u201cwicked ones\u201d) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
tn Heb \u201cor the destruction of the wicked when it comes.\u201d
tn Heb \u201cdo not be afraid.\u201d The negative exhortation \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05d9\u05e8\u05b8\u05d0 (\u2019al-tira\u2019, \u201cdo not be afraid\u201d) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
tn Heb \u201cterror.\u201d The noun \u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 (pakhad, \u201cterror\u201d) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun \u05de\u05b4\u05e9\u05c1\u05bc\u05b9\u05d0\u05b7\u05ea (misho\u2019at, \u201cdestruction\u201d) in the following colon. The term \u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 (\u201cterror\u201d) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44)."}, {"pk": 2841220, "translation": "NET", "book": 20, "chapter": 3, "verse": 26, "text": "for the LORD will be the source of your confidence, and he will guard your foot from being caught in a trap.", "comment": "sn The term \u05e8\u05b7\u05d2\u05b0\u05dc\u05b0\u05da\u05b8 (raglekha, \u201cyour foot\u201d) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter\u2019s snare and calamity that afflicts the wicked.
tn Heb \u201cfrom capture.\u201d The noun \u05dc\u05b8\u05db\u05b6\u05d3 (lakhed, \u201ccapture; snare\u201d) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. \u05dc\u05b6\u05db\u05b6\u05d3). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.
tn Or \u201cthe Lord will be at your side.\u201d Assuming that the noun \u05db\u05bc\u05b6\u05e1\u05b6\u05dc (kesel) is related to the root II \u05db\u05b8\u05e1\u05b7\u05dc (\u201cconfidence\u201d; BDB 492 s.v. \u05db\u05bc\u05b6\u05e1\u05b6\u05dc 3), the preposition \u05d1 (bet) introduces the predicate noun \u05db\u05bc\u05b4\u05e1\u05b0\u05dc\u05b6\u05da\u05b8 (kislekha, \u201cyour confidence\u201d) and functions as a beth essentiae (GKC 379 \u00a7119.i) which emphasizes the quality or nature of the noun (BDB 88 s.v. \u05d1\u05bc\u05b0 7; HALOT 104 s.v. \u05d1\u05bc\u05b0 3): \u201cthe Lord will be your confidence.\u201d However, if the noun is related to I \u05db\u05e1\u05dc (\u201cloins; side\u201d; HALOT 489 s.v. I \u05db\u05bc\u05b6\u05e1\u05b6\u05dc 2), the preposition \u05d1 (bet) would function in a locative sense: \u201cthe Lord will be at your side.\u201d See tn on the following phrase \u201csource of your confidence.\u201d
tn Heb \u201cyour confidence\u201d (so NAB, NIV, NRSV) or \u201cat your side.\u201d There is debate whether the term \u05db\u05bc\u05b6\u05e1\u05b6\u05dc (kesel) is related to the root I \u05db\u05b8\u05e1\u05b7\u05dc \u201cloins; side\u201d (so HALOT 489 s.v. I \u05db\u05bc\u05b6\u05e1\u05b6\u05dc 2) or II \u05db\u05b8\u05e1\u05b7\u05dc \u201cconfidence\u201d (so BDB 492 s.v. \u05db\u05bc\u05b6\u05e1\u05b6\u05dc 3). The Vulgate relates it to I \u05db\u05b8\u05e1\u05b7\u05dc and offers \u201cthe Lord will be at your side (latus).\u201d Others relate it to II \u05db\u05b8\u05e1\u05b7\u05dc \u201cconfidence\u201d (e.g., Job 8:14; 31:24; Ps 78:7) and take it as a metonymy (= confidence) of adjunct (= object of confidence): \u201cthe Lord will be the source [or, object] of your confidence.\u201d"}, {"pk": 2841221, "translation": "NET", "book": 20, "chapter": 3, "verse": 27, "text": "Do not withhold good from those who need it, when you have the ability to help.", "comment": "tn Heb \u201cit is to the power of your hand.\u201d This expression is idiomatic for \u201cit is in your power\u201d or \u201cyou have the ability\u201d (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun \u05d0\u05b5\u05dc (\u2019el) means \u201cpower\u201d (BDB 43 s.v. 7), and \u05d9\u05b8\u05d3 (yad, \u201chand\u201d) is used figuratively to denote \u201cability\u201d (BDB 390 s.v. 2). Several translations render this as \u201cwhen it is in your power to do it\u201d (KJV, RSV, NRSV, NASB) or \u201cwhen it is in your power to act\u201d (NIV). W. McKane suggests, \u201cwhen it is in your power to confer it\u201d (Proverbs [OTL], 215).
tn The MT has \u201cfrom its possessors\u201d and the LXX simply has \u201cfrom the poor.\u201d C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read \u201cneighbors\u201d (changing \u05d1\u05bc\u05b0\u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 [be\u2019alav] to \u05e8\u05b5\u05e2\u05b6\u05d9\u05da\u05b8, re\u2019ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc has it with an objective genitive, \u201cthe owner of it\u201d = the one to whom it is due.
tn The infinitive construct with preposition \u05d1 (bet) introduces a temporal clause: \u201cwhen\u2026.\u201d
tc The form \u05d9\u05b8\u05d3\u05b6\u05d9\u05da\u05b8 (yadekha) is a Kethib/Qere reading. The Kethib is the dual \u05d9\u05b8\u05d3\u05b6\u05d9\u05da\u05b8 (\u201cyour hands\u201d) and the Qere is the singular \u05d9\u05b8\u05d3\u05b0\u05da\u05b8 (yad\u00ffkha, \u201cyour hand\u201d). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.tn Heb \u201cyour hand.\u201d The term \u05d9\u05b8\u05d3\u05b0\u05da\u05b8 (\u201cyour hand\u201d) functions as a synecdoche of part (= your hand) for the whole person (= you).
tn Heb \u201cto do [it]\u201d (cf. KJV, NASB, NRSV)."}, {"pk": 2841222, "translation": "NET", "book": 20, "chapter": 3, "verse": 28, "text": "Do not say to your neighbor, \u201cGo! Return tomorrow and I will give it,\u201d when you have it with you at the time.", "comment": "tn Heb \u201cand it is with you.\u201d The prefixed vav introduces a circumstantial clause: \u201cwhen \u2026\u201d
tn The words \u201cat the time\u201d are not in the Hebrew text, but are supplied in the translation for clarity."}, {"pk": 2841223, "translation": "NET", "book": 20, "chapter": 3, "verse": 29, "text": "Do not plot evil against your neighbor when he dwells by you unsuspectingly.", "comment": "sn The verb \u05d7\u05b8\u05e8\u05b7\u05e9\u05c1 (kharash) means \u201cto cut in; to engrave; to plough; to devise.\u201d The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).
tn The vav (\u05d5) prefixed to the pronoun introduces a disjunctive circumstantial clause: \u201cwhen\u2026.\u201d"}, {"pk": 2841224, "translation": "NET", "book": 20, "chapter": 3, "verse": 30, "text": "Do not accuse anyone without legitimate cause, if he has not treated you wrongly.", "comment": "sn The term \u05e8\u05b4\u05d9\u05d1 (riv) can mean \u201cquarrel\u201d or \u201clegal accusation\u201d (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.
tn Heb \u201cgratuitously\u201d; NIV, TEV \u201cfor no (+ good NCV) reason.\u201d The adverb \u05d7\u05b4\u05e0\u05bc\u05b8\u05dd (khinam) means \u201cwithout cause, undeservedly,\u201d especially of groundless hostility (HALOT 334 s.v. 3; BDB 336 s.v. c).
tn Heb \u201ca man.\u201d"}, {"pk": 2841225, "translation": "NET", "book": 20, "chapter": 3, "verse": 31, "text": "Do not envy a violent man, and do not choose to imitate any of his ways;", "comment": "tn Heb \u201ca man of violence.\u201d The noun \u05d7\u05b8\u05de\u05b8\u05e1 (khamas, \u201cviolence\u201d) functions as an attributive genitive. The word itself means \u201cviolence, wrong\u201d (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.).
tn Heb \u201cdo not choose.\u201d"}, {"pk": 2841226, "translation": "NET", "book": 20, "chapter": 3, "verse": 32, "text": "for one who goes astray is an abomination to the LORD, but he reveals his intimate counsel to the upright.", "comment": "tn Heb \u201cbut with the upright is his intimate counsel.\u201d The phrase \u201che reveals\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.
tn Heb \u201chis counsel.\u201d The noun \u05e1\u05d5\u05b9\u05d3 (sod) can refer to (1) \u201cintimate circle\u201d of friends and confidants, (2) \u201cconfidential discussion\u201d among friends and confidants, or \u201csecret counsel\u201d revealed from one confidant to another and kept secret and (3) relationship of \u201cintimacy\u201d with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his \u201cintimate circle\u201d (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.
tn The basic meaning of the verb \u05dc\u05d5\u05bc\u05d6 (luz) is \u201cto turn aside; to depart\u201d (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) \u201cto go astray\u201d (Prov 2:15; 3:32; 14:2) and (2) \u201ccrookedness\u201d in action (Isa 30:12; see HALOT 522 s.v. \u05dc\u05d5\u05d6 nif; BDB 531 s.v. Niph).
tn Heb \u201cabomination of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions as a genitive of respect: \u201cabomination to the Lord.\u201d It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals."}, {"pk": 2841227, "translation": "NET", "book": 20, "chapter": 3, "verse": 33, "text": "The LORD\u2019s curse is on the household of the wicked, but he blesses the home of the righteous.", "comment": "sn The term \u201cbless\u201d (\u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0, barakh) is the antithesis of \u201ccurse.\u201d A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one\u2019s spiritual relationship with God.
sn The term \u201cwicked\u201d is singular; the term \u201crighteous\u201d in the second half of the verse is plural. In scripture such changes often hint at God\u2019s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
tn Heb \u201chouse.\u201d The term \u05d1\u05bc\u05b5\u05d9\u05ea (bet, \u201chouse\u201d) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
tn Heb \u201cthe curse of the Lord.\u201d This expression features a genitive of possession or source: \u201cthe Lord\u2019s curse\u201d or \u201ca curse from the Lord.\u201d The noun \u05de\u05b0\u05d0\u05b5\u05e8\u05b7\u05d4 (m\u00ff\u2019erah, \u201ccurse\u201d) connotes banishment or separation from the place of blessing. It is the antonym of \u05d1\u05bc\u05b0\u05e8\u05b8\u05db\u05b8\u05d4 (b\u00ffrakhah, \u201cblessing\u201d). The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see BDB 76 s.v. \u05de\u05b0\u05d0\u05b5\u05e8\u05b7\u05d4; HALOT 541 s.v.).
tn The Hebrew is structured chiastically (AB:BA): \u201cThe curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.\u201d The word order in the translation is reversed for the sake of smoothness and readability.
tn Heb \u201chabitation.\u201d The noun \u05e0\u05b8\u05d5\u05b6\u05d4 (naveh, \u201chabitation; abode\u201d), which is the poetic parallel to \u05d1\u05bc\u05b5\u05d9\u05ea (bet, \u201chouse\u201d), usually refers to the abode of a shepherd in the country: \u201chabitation\u201d in the country (BDB 627 s.v. \u05e0\u05b8\u05d5\u05b6\u05d4). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess)."}, {"pk": 2841228, "translation": "NET", "book": 20, "chapter": 3, "verse": 34, "text": "Although he is scornful to arrogant scoffers, yet he shows favor to the humble.", "comment": "tn The particle \u05d0\u05b4\u05dd (\u2019im, \u201cthough\u201d) introduces a concessive clause: \u201cthough\u2026.\u201d
tn Heb \u201che mocks those who mock.\u201d The repetition of the root \u05dc\u05b4\u05d9\u05e5 (lits, \u201cto scorn; to mock\u201d) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with \u201cthe humble\u201d here emphasizes.
tn The prefixed vav (\u05d5) introduces the apodosis to the concessive clause: \u201cThough \u2026 yet \u2026\u201d
tn The Hebrew is structured chiastically (AB:BA): \u201che scorns / arrogant scoffers // but to the humble / he gives grace.\u201d The word order in the translation is reversed for the sake of smoothness and readability."}, {"pk": 2841229, "translation": "NET", "book": 20, "chapter": 3, "verse": 35, "text": "The wise inherit honor, but he holds fools up to public contempt.", "comment": "tc MT reads \u05de\u05b5\u05e8\u05b4\u05d9\u05dd (merim, \u201che lifts up\u201d): singular Hiphil participle of \u05e8\u05d5\u05bc\u05dd (rum, \u201cto rise; to exalt\u201d), functioning verbally with the Lord as the implied subject: \u201cbut he lifts up fools to shame.\u201d The LXX and Vulgate reflect the plural \u05de\u05b0\u05e8\u05b4\u05d9\u05de\u05b4\u05d9\u05dd (m\u00ffrimim, \u201cthey exalt\u201d) with \u201cfools\u201d (\u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd, kesilim) as the explicit subject: \u201cbut fools exalt shame.\u201d The textual variant was caused by haplography or dittography of \u05d9\u05dd (depending on whether MT or the alternate tradition is original).
tn The noun \u05e7\u05b8\u05dc\u05d5\u05b9\u05df (qalon, \u201cignominy; dishonor; contempt\u201d) is from \u05e7\u05b8\u05dc\u05b8\u05d4 (qalah) which is an alternate form of \u05e7\u05b8\u05dc\u05b7\u05dc (qalal) which means (1) \u201cto treat something lightly,\u201d (2) \u201cto treat with contempt [or, with little esteem]\u201d or (3) \u201cto curse.\u201d The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see."}, {"pk": 2841230, "translation": "NET", "book": 20, "chapter": 4, "verse": 1, "text": "Listen, children, to a father\u2019s instruction, and pay attention so that you may gain discernment.", "comment": "sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
tn Heb \u201csons.\u201d
tn Heb \u201cdiscipline.\u201d
tn Heb \u201cknow\u201d (so KJV, ASV).
tn The Qal infinitive construct with preposition \u05dc (lamed) indicates the purpose/result of the preceding imperative."}, {"pk": 2841231, "translation": "NET", "book": 20, "chapter": 4, "verse": 2, "text": "Because I give you good instruction, do not forsake my teaching.", "comment": "tn The word \u05dc\u05b6\u05e7\u05b7\u05d7 (leqakh, \u201cinstruction\u201d) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.
tn The perfect tense has the nuance of instantaneous perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do."}, {"pk": 2841232, "translation": "NET", "book": 20, "chapter": 4, "verse": 3, "text": "When I was a son to my father, a tender only child before my mother,", "comment": "tc The LXX introduces the ideas of \u201cobedient\u201d and \u201cbeloved\u201d for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.tn Heb \u201ctender and only one.\u201d The phrase \u05e8\u05b7\u05da\u05b0 \u05d5\u05b0\u05d9\u05b8\u05d7\u05b4\u05d9\u05d3 (rakh v\u00ffyakhid, \u201ctender and only one\u201d) is a hendiadys meaning \u201ctender only child.\u201d The adjective \u05e8\u05b7\u05da\u05b0 (rakh) means \u201ctender; delicate\u201d (BDB 940 s.v. \u05e8\u05b7\u05da\u05b0), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective \u05d9\u05b8\u05d7\u05b4\u05d9\u05d3 (yakhid) means \u201conly one\u201d (BDB 402 s.v. \u05d9\u05b8\u05d7\u05b4\u05d9\u05d3) and refers to a beloved and prized only child (e.g., Gen 22:2).
tn Or \u201ca boy with my father.\u201d"}, {"pk": 2841233, "translation": "NET", "book": 20, "chapter": 4, "verse": 4, "text": "he taught me, and he said to me: \u201cLet your heart lay hold of my words; keep my commands so that you will live.", "comment": "tn The imperative with the vav expresses volitional sequence after the preceding imperative: \u201ckeep and then you will live,\u201d meaning \u201ckeep so that you may live.\u201d"}, {"pk": 2841234, "translation": "NET", "book": 20, "chapter": 4, "verse": 5, "text": "Acquire wisdom, acquire understanding; do not forget and do not turn aside from the words I speak.", "comment": "tn Heb \u201cfrom the words of my mouth\u201d (so KJV, NASB, NRSV); TEV, CEV \u201cwhat I say.\u201dsn The verse uses repetition for the imperative \u201cacquire\u201d to underscore the importance of getting wisdom; it then uses two verb forms for the one prepositional phrase to stress the warning."}, {"pk": 2841235, "translation": "NET", "book": 20, "chapter": 4, "verse": 6, "text": "Do not forsake wisdom, and she will protect you; love her, and she will guard you.", "comment": "tn Heb \u201cher\u201d; the 3rd person feminine singular referent is personified \u201cwisdom,\u201d which has been specified in the translation for clarity."}, {"pk": 2841236, "translation": "NET", "book": 20, "chapter": 4, "verse": 7, "text": "Wisdom is supreme \u2014 so acquire wisdom, and whatever you acquire, acquire understanding!", "comment": "tn The noun \u05e7\u05b4\u05e0\u05b0\u05d9\u05b8\u05df (qinyan) means \u201cthing got or acquired; acquisition\u201d (BDB 889 s.v.). With the preposition that denotes price, it means \u201cwith (or at the price of) all that you have acquired.\u201d The point is that no price is too high for wisdom \u2013 give everything for it (K&D 16:108).
tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
tn The term \u201cso\u201d does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
tn The absolute and construct state of \u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea (re\u2019shit) are identical (BDB 912 s.v.). Some treat \u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 (re\u2019shit khokhmah) as a genitive-construct phrase: \u201cthe beginning of wisdom\u201d (cf. NAB, NASB, NRSV). Others take \u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea as an absolute functioning as predicate and \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 as the subject: \u201cwisdom is the first/chief thing\u201d (cf. KJV, ASV). The context here suggests the predicate."}, {"pk": 2841237, "translation": "NET", "book": 20, "chapter": 4, "verse": 8, "text": "Esteem her highly and she will exalt you; she will honor you if you embrace her.", "comment": "tn The verb is the Pilpel imperative from \u05e1\u05b8\u05dc\u05b7\u05dc (salal, \u201cto lift up; to cast up\u201d). So the imperative means \u201cexalt her; esteem her highly; prize her.\u201d"}, {"pk": 2841238, "translation": "NET", "book": 20, "chapter": 4, "verse": 9, "text": "She will place a fair garland on your head; she will bestow a beautiful crown on you.\u201d", "comment": "tn The verb \u05de\u05b8\u05d2\u05b7\u05df (magan) is a Piel (denominative) verb from the noun \u201cshield.\u201d Here it means \u201cto bestow\u201d (BDB 171 s.v.).
sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.
sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace."}, {"pk": 2841239, "translation": "NET", "book": 20, "chapter": 4, "verse": 10, "text": "Listen, my child, and accept my words, so that the years of your life will be many.", "comment": "tn Heb \u201cand the years of life will be many for you.\u201d
tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.
tn Heb \u201cmy son\u201d (likewise in v. 20)."}, {"pk": 2841240, "translation": "NET", "book": 20, "chapter": 4, "verse": 11, "text": "I will guide you in the way of wisdom and I will lead you in upright paths.", "comment": "tn The form \u05d4\u05b9\u05e8\u05b5\u05ea\u05b4\u05d9\u05da\u05b8 (horetikha) is the Hiphil perfect with a suffix from the root \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah, \u201cto guide\u201d). This and the parallel verb should be taken as instantaneous perfects, translated as an English present tense: The sage is now instructing or pointing the way.sn The verb \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah) means \u201cto teach; to instruct; to guide.\u201d This is from the same root as the Hebrew word for \u201claw\u201d (torah). See G. R. Driver, \u201cHebrew Notes,\u201d VT 1 (1951): 241-50; and J. L. Crenshaw, \u201cThe Acquisition of Knowledge in Israelite Wisdom Literature,\u201d WW 7 (1986): 9.
tn Heb \u201cin the tracks of uprightness\u201d; cf. NAB \u201con straightforward paths.\u201d Both the verb and the object of the preposition make use of the idiom \u2013 the verb is the Hiphil perfect from \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, related to \u201croad; way\u201d) and the object is \u201cwagon tracks, paths.\u201d"}, {"pk": 2841241, "translation": "NET", "book": 20, "chapter": 4, "verse": 12, "text": "When you walk, your steps will not be hampered, and when you run, you will not stumble.", "comment": "sn The verb \u05e6\u05b8\u05e8\u05b7\u05e8 (tsarar, \u201cto be narrow; to be constricted\u201d) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.
sn The noun \u05e6\u05b7\u05e2\u05b2\u05d3\u05b6\u05da\u05b8 (tsa\u2019adekha, \u201cyour steps\u201d) and the temporal infinitive \u05d1\u05bc\u05b0\u05dc\u05b6\u05db\u05b0\u05ea\u05bc\u05b0\u05da\u05b8 (belekht\u00ffkha, \u201cwhen you walk\u201d) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the \u201cpath\u201d will be straight \u2013 morally and practically.
sn The progression from walking to running is an idiom called \u201canabasis,\u201d suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31)."}, {"pk": 2841242, "translation": "NET", "book": 20, "chapter": 4, "verse": 13, "text": "Hold on to instruction, do not let it go; protect it, because it is your life.", "comment": "tn The form \u05e0\u05b4\u05e6\u05bc\u05b0\u05e8\u05b6\u05d4\u05b8 (nits\u00ffreha, from \u05e0\u05b8\u05e6\u05b7\u05e8, natsar) has an anomalous doubled letter (see GKC 73 \u00a720.h).
tn Heb \u201cdiscipline.\u201d"}, {"pk": 2841243, "translation": "NET", "book": 20, "chapter": 4, "verse": 14, "text": "Do not enter the path of the wicked or walk in the way of those who are evil.", "comment": "tn The verb \u05d0\u05b8\u05e9\u05c1\u05b7\u05e8 (\u2019ashar, \u201cto walk\u201d) is not to be confused with the identically spelled homonym \u05d0\u05b8\u05e9\u05c1\u05b7\u05e8 \u201cto pronounce happy\u201d as in BDB 80 s.v. \u05d0\u05b8\u05e9\u05c1\u05b7\u05e8."}, {"pk": 2841244, "translation": "NET", "book": 20, "chapter": 4, "verse": 15, "text": "Avoid it, do not go on it; turn away from it, and go on.", "comment": "sn The verb \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar, \u201cto cross over; to travel through\u201d) ends both cola. In the first it warns against going on wrong paths; in the second it means \u201cto go your own way,\u201d but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter."}, {"pk": 2841245, "translation": "NET", "book": 20, "chapter": 4, "verse": 16, "text": "For they cannot sleep unless they cause harm; they are robbed of sleep until they make someone stumble.", "comment": "sn The Hiphil imperfect (Kethib) means \u201ccause to stumble.\u201d This idiom (from hypocatastasis) means \u201cbring injury/ruin to someone\u201d (BDB 505-6 s.v. \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc Hiph.1).
sn The verb is \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019), which means \u201cto do evil; to harm.\u201d The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, \u201cHow sick to find peace only at the price of another man\u2019s misfortune\u201d (Proverbs, 47).
sn Heb \u201ctheir sleep is robbed/seized\u201d; these expressions are metonymical for their restlessness in plotting evil."}, {"pk": 2841246, "translation": "NET", "book": 20, "chapter": 4, "verse": 17, "text": "For they eat bread gained from wickedness and drink wine obtained from violence.", "comment": "tn The noun is a cognate accusative stressing that they consume wickedness.
tn Heb \u201cthe bread of wickedness\u201d (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).
tn Heb \u201cthe wine of violence\u201d (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: \u201cFor they eat the bread of wickedness, and the wine of violence they drink.\u201d The word order in the translation is reversed for the sake of smoothness and readability."}, {"pk": 2841247, "translation": "NET", "book": 20, "chapter": 4, "verse": 18, "text": "But the path of the righteous is like the bright morning light, growing brighter and brighter until full day.", "comment": "tn The construction uses the Qal active participle of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle \u05d4\u05d5\u05b9\u05dc\u05b5\u05da\u05b0 (holekh). Here the path was growing light, but the added participle signifies continually.
tn Heb \u201clike light of brightness.\u201d This construction is an attributive genitive: \u201cbright light.\u201d The word \u201clight\u201d (\u05d0\u05d5\u05b9\u05e8, \u2019or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe \u2013 the opposite of what darkness represents.
tn Heb \u201cuntil the day is established.\u201d This expression refers to the coming of the full day or the time of high noon."}, {"pk": 2841248, "translation": "NET", "book": 20, "chapter": 4, "verse": 19, "text": "The way of the wicked is like gloomy darkness; they do not know what causes them to stumble.", "comment": "sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.
tn Heb \u201cin what they stumble.\u201d"}, {"pk": 2841249, "translation": "NET", "book": 20, "chapter": 4, "verse": 20, "text": "My child, pay attention to my words; listen attentively to my sayings.", "comment": "tn Heb \u201cincline your ear.\u201d The verb \u05d4\u05b7\u05d8 (hat) is the Hiphil imperative from \u05e0\u05b8\u05d8\u05b8\u05d4 (natah, Hiphil: \u201cto turn to; to incline\u201d). The idiom \u201cto incline the ear\u201d gives the picture of \u201clean over and listen closely.\u201d sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process."}, {"pk": 2841250, "translation": "NET", "book": 20, "chapter": 4, "verse": 21, "text": "Do not let them depart from your sight, guard them within your heart;", "comment": "tn The Hiphil form \u05d9\u05b7\u05dc\u05bc\u05b4\u05d9\u05d6\u05d5\u05bc (yallizu) follows the Aramaic with gemination. The verb means \u201cto turn aside; to depart\u201d (intransitive Hiphil or inner causative).
tn Or \u201ckeep\u201d (so KJV, NIV, NRSV and many others).
sn The words \u201ceyes\u201d and \u201cheart\u201d are metonymies of subject representing the faculties of each. Cf. CEV \u201cthink about it all.\u201d"}, {"pk": 2841251, "translation": "NET", "book": 20, "chapter": 4, "verse": 22, "text": "for they are life to those who find them and healing to one\u2019s entire body.", "comment": "tn Heb \u201cto all of his flesh.\u201d"}, {"pk": 2841252, "translation": "NET", "book": 20, "chapter": 4, "verse": 23, "text": "Guard your heart with all vigilance, for from it are the sources of life.", "comment": "tn Heb \u201cmore than all guarding.\u201d This idiom means \u201cwith all vigilance.\u201d The construction uses the preposition \u05de\u05b4\u05df (min) to express \u201cabove; beyond,\u201d the word \u201call\u201d and the noun \u201cprison; guard; act of guarding.\u201d The latter is the use here (BDB 1038 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e8).
sn The word \u05ea\u05bc\u05d5\u05b9\u05e6\u05b0\u05d0\u05d5\u05b9\u05ea (tots\u2019ot, from \u05d9\u05b8\u05e6\u05b8\u05d0, yatsa\u2019) means \u201coutgoings; extremities; sources.\u201d It is used here for starting points, like a fountainhead, and so the translation \u201csources\u201d works well."}, {"pk": 2841253, "translation": "NET", "book": 20, "chapter": 4, "verse": 24, "text": "Remove perverse speech from your mouth; keep devious talk far from your lips.", "comment": "tn Heb \u201cdeviousness of lips put far from you.\u201d
tn Heb \u201ccrookedness of mouth.\u201d
tn Heb \u201ccrookedness.\u201d The noun \u05e2\u05b4\u05e7\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05ea (\u2019iqq\u00ffshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB \u201cdishonest talk\u201d; NRSV \u201ccrooked speech\u201d). The term \u201cmouth\u201d functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant."}, {"pk": 2841254, "translation": "NET", "book": 20, "chapter": 4, "verse": 25, "text": "Let your eyes look directly in front of you and let your gaze look straight before you.", "comment": "tn Heb \u201cyour eyelids.\u201d The term \u201ceyelids\u201d is often a poetic synonym for \u201ceye\u201d (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.
tn The jussives in this verse are both Hiphil, the first from the verb \u201cto gaze; to look intently [or, carefully],\u201d (\u05e0\u05b8\u05d1\u05b7\u05d8, navat) and the second from the verb \u201cto be smooth, straight\u201d (\u05d9\u05b8\u05e9\u05c1\u05b8\u05e8, yashar)."}, {"pk": 2841255, "translation": "NET", "book": 20, "chapter": 4, "verse": 26, "text": "Make the path for your feet level, so that all your ways may be established.", "comment": "tn Heb \u201cpath of your foot.\u201d
tn The Niphal jussive from \u05db\u05bc\u05d5\u05bc\u05df (cun, \u201cto be fixed; to be established; to be steadfast\u201d) continues the idiom of walking and ways for the moral sense in life.
tn The vav prefixed to the beginning of this dependent clause denotes purpose/result following the preceding imperative.
sn The verb is a denominative Piel from the word \u05e4\u05bc\u05b6\u05dc\u05b6\u05e1 (peles), \u201cbalance; scale.\u201d In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life."}, {"pk": 2841256, "translation": "NET", "book": 20, "chapter": 4, "verse": 27, "text": "Do not turn to the right or to the left; turn yourself away from evil.", "comment": "sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is \u05ea\u05bc\u05b5\u05d8 (tet), a jussive from \u05e0\u05b8\u05d8\u05b8\u05d4 (natah), which means \u201cto turn aside\u201d (Hiphil); the second verb is the Hiphil imperative of \u05e1\u05d5\u05bc\u05e8 (sur), which means \u201cto cause to turn to the side\u201d (Hiphil). The disciple is not to leave the path of righteousness; but to stay on the path he must leave evil.
tc The LXX adds, \u201cFor the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.\u201d The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.
tn Heb \u201cyour foot\u201d (so NAB, NIV, NRSV). The term \u05e8\u05b7\u05d2\u05b0\u05dc\u05b0\u05da\u05b8 (ragl\u00ffkha, \u201cyour foot\u201d) is a synecdoche of part (= foot) for the whole person (= \u201cyourself\u201d)."}, {"pk": 2841257, "translation": "NET", "book": 20, "chapter": 5, "verse": 1, "text": "My child, be attentive to my wisdom, pay close attention to my understanding,", "comment": "tn The text again has \u201cmy son.\u201d In this passage perhaps \u201cson\u201d would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.
sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, \u201cProverbs V and IX,\u201d RB 84 (1977): 80-93.
tn Heb \u201cincline your ear\u201d (so NAB, NRSV); NLT \u201clisten carefully.\u201d"}, {"pk": 2841258, "translation": "NET", "book": 20, "chapter": 5, "verse": 2, "text": "in order to safeguard discretion, and that your lips may guard knowledge.", "comment": "tn Heb \u201ckeep, protect, guard.\u201d
sn This \u201cdiscretion\u201d is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere."}, {"pk": 2841259, "translation": "NET", "book": 20, "chapter": 5, "verse": 3, "text": "For the lips of the adulterous woman drip honey, and her seductive words are smoother than olive oil,", "comment": "tn Heb \u201cher palate.\u201d The word \u05d7\u05b5\u05da\u05b0 (khekh, \u201cpalate; roof of the mouth; gums\u201d) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase \u201cher seductive words.\u201d
sn \u201cLips\u201d is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, \u201cHoney That Drips. Notes on Proverbs 5:2\u20133,\u201d Bib 54 (1973): 65-66."}, {"pk": 2841260, "translation": "NET", "book": 20, "chapter": 5, "verse": 4, "text": "but in the end she is bitter as wormwood, sharp as a two-edged sword.", "comment": "sn The verb \u201cto be bitter\u201d (\u05de\u05b8\u05e8\u05b7\u05e8, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22\u201327). The word indicates that the sweet talking will turn out badly.
sn The Hebrew has \u201clike a sword of [two] mouths,\u201d meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the \u201csword with two mouths,\u201d and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.
sn Heb \u201cher end\u201d (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).
tn The Hebrew term translated \u201cwormwood\u201d refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as \u201cgall\u201d (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74)."}, {"pk": 2841261, "translation": "NET", "book": 20, "chapter": 5, "verse": 5, "text": "Her feet go down to death; her steps lead straight to the grave.", "comment": "tn The term \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc (she\u2019ol, \u201cgrave\u201d) is paralleled to \u201cdeath,\u201d so it does not refer here to the realm of the unblessed. sn The terms death and grave could be hyperbolic of a ruined life, but probably refer primarily to the mortal consequences of a life of debauchery."}, {"pk": 2841262, "translation": "NET", "book": 20, "chapter": 5, "verse": 6, "text": "Lest she should make level the path leading to life, her paths are unstable but she does not know it.", "comment": "sn The verb \u05e0\u05d5\u05bc\u05e2\u05b7 (nua\u2019) means \u201cto quiver; to wave; to waver; to tremble\u201d; cf. KJV \u201cher ways are moveable\u201d; NAB \u201cher paths will ramble\u201d; NLT \u201cShe staggers down a crooked trail.\u201d The ways of the adulterous woman are unstable (BDB 631 s.v.).
tn Heb \u201cthe path of life.\u201d The noun \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (khayyim, \u201cof life\u201d) functions as a genitive of direction (\u201cleading to\u201d).
sn The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, \u201cshe is not tranquil.\u201d See D. W. Thomas, \u201cA Note on \u05dc\u05d0 \u05ea\u05d3\u05e2 in Proverbs v 6,\u201d JTS 37 (1936): 59.
tn The particle \u05e4\u05bc\u05b6\u05df (pen) means \u201clest\u201d (probably from \u201cfor the aversion of\u201d). It occurs this once, unusually, preceding the principal clause (BDB 814 s.v.). It means that some action has been taken to avert or avoid what follows. She avoids the path of life, albeit ignorantly."}, {"pk": 2841263, "translation": "NET", "book": 20, "chapter": 5, "verse": 7, "text": "So now, children, listen to me; do not turn aside from the words I speak.", "comment": "tn Heb \u201cthe words of my mouth\u201d (so KJV, NAB, NRSV).
tn Heb \u201csons.\u201d"}, {"pk": 2841264, "translation": "NET", "book": 20, "chapter": 5, "verse": 8, "text": "Keep yourself far from her, and do not go near the door of her house,", "comment": "sn There is a contrast made between \u201ckeep far away\u201d (\u05d4\u05b7\u05e8\u05b0\u05d7\u05b5\u05e7, harkheq) and \u201cdo not draw near\u201d (\u05d5\u05b0\u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05e7\u05b0\u05e8\u05b7\u05d1, v\u00ff\u2019al-tiqrav).
tn Heb \u201cyour way.\u201d"}, {"pk": 2841265, "translation": "NET", "book": 20, "chapter": 5, "verse": 9, "text": "lest you give your vigor to others and your years to a cruel person,", "comment": "sn The term \u05d4\u05d5\u05b9\u05d3 (hod, \u201cvigor; splendor; majesty\u201d) in this context means the best time of one\u2019s life (cf. NIV \u201cyour best strength\u201d), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by \u201cyears,\u201d which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman\u2019s husband would cut it short."}, {"pk": 2841266, "translation": "NET", "book": 20, "chapter": 5, "verse": 10, "text": "lest strangers devour your strength, and your labor benefit another man\u2019s house.", "comment": "tn Or \u201care sated, satisfied.\u201d
tn The term \u201cbenefit\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
tn \u201clabor, painful toil.\u201d
tn The word \u05db\u05bc\u05b9\u05d7\u05b7 (coakh, \u201cstrength\u201d) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy."}, {"pk": 2841267, "translation": "NET", "book": 20, "chapter": 5, "verse": 11, "text": "And at the end of your life you will groan when your flesh and your body are wasted away.", "comment": "tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.sn The verb means \u201cto growl, groan.\u201d It refers to a lion when it devours its prey, and to a sufferer in pain or remorse (e.g., Ezek 24:23).
tn Heb \u201cat your end.\u201d
tn Heb \u201cin the finishing of your flesh and your body.\u201d The construction uses the Qal infinitive construct of \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (calah) in a temporal clause; the verb means \u201cbe complete, at an end, finished, spent.\u201d"}, {"pk": 2841268, "translation": "NET", "book": 20, "chapter": 5, "verse": 12, "text": "And you will say, \u201cHow I hated discipline! My heart spurned reproof!"}, {"pk": 2841269, "translation": "NET", "book": 20, "chapter": 5, "verse": 13, "text": "For I did not obey my teachers and I did not heed my instructors.", "comment": "tn The form is the Piel plural participle of \u05dc\u05b8\u05de\u05b7\u05d3 (lamad) used substantivally.
tn The vav that introduces this clause functions in an explanatory sense.
tn The Hebrew term \u05de\u05d5\u05b9\u05e8\u05b7\u05d9 (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah). The verb is \u201cto teach,\u201d the common noun is \u201cinstruction, law [torah],\u201d and this participle form is teacher (\u201cmy teachers\u201d).
sn The idioms are vivid: This expression is \u201cincline the ear\u201d; earlier in the first line is \u201clisten to the voice,\u201d meaning \u201cobey.\u201d Such detailed description emphasizes the importance of the material."}, {"pk": 2841270, "translation": "NET", "book": 20, "chapter": 5, "verse": 14, "text": "I almost came to complete ruin in the midst of the whole congregation!\u201d", "comment": "tn The text uses the two words \u201ccongregation and assembly\u201d to form a hendiadys, meaning the entire assembly.
tn The expression \u05db\u05bc\u05b4\u05de\u05b0\u05e2\u05b7\u05d8 (kim\u2019at) is \u201clike a little.\u201d It means \u201calmost,\u201d and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV \u201cI came close to\u201d; NLT \u201cI have come to the brink of.\u201d
tn Heb \u201cI was in all evil\u201d (cf. KJV, ASV)."}, {"pk": 2841271, "translation": "NET", "book": 20, "chapter": 5, "verse": 15, "text": "Drink water from your own cistern and running water from your own well.", "comment": "sn Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, \u201cPromiscuity and Marriage Fidelity? A Note on Prov 5:15\u201318,\u201d JNSL 13 [1987]: 61-68)."}, {"pk": 2841272, "translation": "NET", "book": 20, "chapter": 5, "verse": 16, "text": "Should your springs be dispersed outside, your streams of water in the wide plazas?", "comment": "tn The verb means \u201cto be scattered; to be dispersed\u201d; here the imperfect takes a deliberative nuance in a rhetorical question."}, {"pk": 2841273, "translation": "NET", "book": 20, "chapter": 5, "verse": 17, "text": "Let them be for yourself alone, and not for strangers with you.", "comment": "sn The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.
tn The \u05dc (lamed) preposition denotes possession: \u201cfor you\u201d = \u201cyours.\u201d The term \u05dc\u05b0\u05d1\u05b7\u05d3\u05bc\u05b6\u05da\u05b8 (l\u00ffvadekha) is appositional, underscoring the possession as exclusive."}, {"pk": 2841274, "translation": "NET", "book": 20, "chapter": 5, "verse": 18, "text": "May your fountain be blessed, and may you rejoice in your young wife \u2014", "comment": "sn The positive instruction is now given: Find pleasure in a fulfilling marriage. The \u201cfountain\u201d is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0, barakh) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.
tn Or \u201cin the wife you married when you were young\u201d (cf. NCV, CEV); Heb \u201cin the wife of your youth\u201d (so NIV, NLT). The genitive functions as an attributive adjective: \u201cyoung wife\u201d or \u201cyouthful wife.\u201d Another possibility is that it refers to the age in which a man married his wife: \u201cthe wife you married in your youth.\u201d
tn The form is a Qal imperative with a vav (\u05d5) of sequence; after the jussive of the first half this colon could be given an equivalent translation or logically subordinated."}, {"pk": 2841275, "translation": "NET", "book": 20, "chapter": 5, "verse": 19, "text": "a loving doe, a graceful deer; may her breasts satisfy you at all times, may you be captivated by her love always.", "comment": "sn The verb \u05e9\u05c1\u05b8\u05d2\u05b8\u05d4 (shagah) means \u201cto swerve; to meander; to reel\u201d as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean \u201cto be always intoxicated with her love\u201d (cf. NRSV).
tn The construct expression \u201ca doe of loves\u201d is an attributive genitive, describing the doe with the word \u201cloves.\u201d The plural noun may be an abstract plural of intensification (but this noun only occurs in the plural). The same construction follows with a \u201cdeer of grace\u201d \u2013 a graceful deer.sn The imagery for intimate love in marriage is now employed to stress the beauty of sexual fulfillment as it was intended. The doe and deer, both implied comparisons, exhibit the grace and love of the wife."}, {"pk": 2841276, "translation": "NET", "book": 20, "chapter": 5, "verse": 20, "text": "But why should you be captivated, my son, by an adulteress, and embrace the bosom of a different woman?", "comment": "tn Heb \u201cforeigner\u201d (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community \u2013 she is another man\u2019s wife, but since she acts with moral abandonment she is called \u201cforeign.\u201d
tn In the interrogative clause the imperfect has a deliberative nuance."}, {"pk": 2841277, "translation": "NET", "book": 20, "chapter": 5, "verse": 21, "text": "For the ways of a person are in front of the LORD\u2019s eyes, and the LORD weighs all that person\u2019s paths.", "comment": "tn BDB 814 s.v. \u05e4\u05bc\u05b8\u05dc\u05b7\u05e1 2 suggests that the participle \u05de\u05b0\u05e4\u05bc\u05b7\u05dc\u05bc\u05b5\u05e1 (m\u00ffpalles) means \u201cto make level [or, straight].\u201d As one\u2019s ways are in front of the eyes of the Lord, they become straight or right. It could be translated \u201cweighs\u201d since it is a denominative from the noun for \u201cbalance, scale\u201d; the Lord weighs or examines the actions.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cman.\u201d
tn Heb \u201call his\u201d; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity."}, {"pk": 2841278, "translation": "NET", "book": 20, "chapter": 5, "verse": 22, "text": "The wicked will be captured by his own iniquities, and he will be held by the cords of his own sin.", "comment": "sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
tn The suffix on the verb is the direct object suffix; \u201cthe wicked\u201d is a second object by apposition: They capture him, the wicked. Since \u201cthe wicked\u201d is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: \u201cThe wicked will be caught in his iniquities\u201d (Proverbs [ICC], 117).
tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
tn Heb \u201chis own iniquities will capture the wicked.\u201d The translation shifts the syntax for the sake of smoothness and readability.
tn The Hebrew is structured chiastically: \u201chis own iniquities will capture the wicked, by the cords of his own sin will he be held.\u201d"}, {"pk": 2841279, "translation": "NET", "book": 20, "chapter": 5, "verse": 23, "text": "He will die because there was no discipline; because of the greatness of his folly he will reel.", "comment": "tn The preposition \u05d1\u05bc (bet) is used in a causal sense: \u201cbecause\u201d (cf. NCV, TEV, CEV).
sn The verb \u05e9\u05c1\u05b8\u05d2\u05b8\u05d4 (shagah, \u201cto swerve; to reel\u201d) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.
sn The word \u05d0\u05b4\u05d5\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05d5\u05b9 (\u2019ivvalto, \u201chis folly\u201d) is from the root \u05d0\u05d5\u05dc and is related to the noun \u05d0\u05b6\u05d5\u05b4\u05d9\u05dc (\u2019evil, \u201cfoolish; fool\u201d). The noun \u05d0\u05b4\u05d5\u05bc\u05b6\u05dc\u05b6\u05ea (\u2019ivvelet, \u201cfolly\u201d) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected."}, {"pk": 2841280, "translation": "NET", "book": 20, "chapter": 6, "verse": 1, "text": "My child, if you have made a pledge for your neighbor, and have become a guarantor for a stranger,", "comment": "tn Heb \u201cstranger.\u201d The term \u05d6\u05d5\u05bc\u05e8 (zur, \u201cstranger\u201d) probably refers to a neighbor who was not well-known. Alternatively, it could describe a person who is living outside the norms of convention, a moral misfit in the community. In any case, this \u201cstranger\u201d is a high risk in any financial arrangement.
sn The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the Lord hates (16-19), and warns about immorality (20-35).
tn Heb \u201cmy son\u201d (likewise in vv. 3, 20).
sn It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another\u2019s debts. But the pledge in view here was foolish because the debtor was a neighbor who was not well known (\u05d6\u05b8\u05e8, zar), perhaps a misfit in the community. The one who pledged security for this one was simply gullible.
tn The conjunction \u201cand\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
tn Heb \u201cstruck your hands\u201d; NIV \u201chave struck hands in pledge\u201d; NASB \u201chave given a pledge.\u201d The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26)."}, {"pk": 2841281, "translation": "NET", "book": 20, "chapter": 6, "verse": 2, "text": "if you have been ensnared by the words you have uttered, and have been caught by the words you have spoken,", "comment": "tn The verb \u05d9\u05b8\u05e7\u05b7\u05e9\u05c1 (yaqash) means \u201cto lay a bait; to lure; to lay snares.\u201d In the Niphal it means \u201cto be caught by bait; to be ensnared\u201d \u2013 here in a business entanglement.
tn The term \u201cif\u201d does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.
tn Heb \u201cby the words of your mouth.\u201d The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT)."}, {"pk": 2841282, "translation": "NET", "book": 20, "chapter": 6, "verse": 3, "text": "then, my child, do this in order to deliver yourself, because you have fallen into your neighbor\u2019s power: go, humble yourself, and appeal firmly to your neighbor.", "comment": "tn In the Hitpael the verb \u05e8\u05b8\u05e4\u05b7\u05e1 (rafas) means \u201cto stamp oneself down\u201d or \u201cto humble oneself\u201d (cf. KJV, NASB, NIV). BDB 952 s.v. Hithp suggests \u201cbecome a suppliant.\u201d G. R. Driver related it to the Akkadian cognate rapasu, \u201ctrample,\u201d and interpreted as trampling oneself, swallowing pride, being unremitting in effort (\u201cSome Hebrew Verbs, Nouns, and Pronouns,\u201d JTS 30 [1929]: 374).
tn The syntactical construction of imperative followed by an imperative + vav consecutive denotes purpose: \u201cin order to be delivered.\u201d The verb means \u201cto deliver oneself, be delivered\u201d in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a \u201cbrand snatched [Hophal stem] from the fire\u201d (Zech 3:2).
tn Heb \u201chave come into the hand of your neighbor\u201d (so NASB; cf. KJV, ASV). The idiom using the \u201chand\u201d means that the individual has come under the control or the power of someone else. This particular word for hand is used to play ironically on its first occurrence in v. 1.
tn Heb \u201cbe bold.\u201d The verb \u05e8\u05b8\u05d4\u05b7\u05d1 (rahav) means \u201cto act stormily; to act boisterously; to act arrogantly.\u201d The idea here is a strong one: storm against (beset, importune) your neighbor. The meaning is that he should be bold and not take no for an answer. Cf. NIV \u201cpress your plea\u201d; TEV \u201cbeg him to release you.\u201d"}, {"pk": 2841283, "translation": "NET", "book": 20, "chapter": 6, "verse": 4, "text": "Permit no sleep to your eyes or slumber to your eyelids.", "comment": "tn Heb \u201cdo not give sleep to your eyes.\u201d The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT \u201cDon\u2019t rest until you do\u201d)."}, {"pk": 2841284, "translation": "NET", "book": 20, "chapter": 6, "verse": 5, "text": "Deliver yourself like a gazelle from a snare, and like a bird from the trap of the fowler.", "comment": "tn Heb \u201cfrom the hand.\u201d Most translations supply \u201cof the hunter.\u201d The word \u201chand\u201d can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.
tc Heb \u201chand\u201d (so KJV, NAB, NRSV). Some mss and versions have it as \u201ctrap,\u201d which may very well represent an interpretation too."}, {"pk": 2841285, "translation": "NET", "book": 20, "chapter": 6, "verse": 6, "text": "Go to the ant, you sluggard; observe its ways and be wise!", "comment": "sn The sluggard (\u05e2\u05b8\u05e6\u05b5\u05dc, \u2019atsel) is the lazy or sluggish person (cf. NCV \u201clazy person\u201d; NRSV, NLT \u201clazybones\u201d)."}, {"pk": 2841286, "translation": "NET", "book": 20, "chapter": 6, "verse": 7, "text": "It has no commander, overseer, or ruler,", "comment": "tn The conjunction vav (\u05d5) here has the classification of alternative, \u201cor\u201d (R. J. Williams, Hebrew Syntax, 71, \u00a7433)."}, {"pk": 2841287, "translation": "NET", "book": 20, "chapter": 6, "verse": 8, "text": "yet it prepares its food in the summer; it gathers at the harvest what it will eat.", "comment": "tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: \u201cOr, go to the bee and learn how diligent she is and how seriously she does her work \u2013 her products kings and private persons use for health \u2013 she is desired and respected by all \u2013 though feeble in body, by honoring wisdom she obtains distinction.\u201d The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).tn Heb \u201cits food.\u201d"}, {"pk": 2841288, "translation": "NET", "book": 20, "chapter": 6, "verse": 9, "text": "How long, you sluggard, will you lie there? When will you rise from your sleep?", "comment": "sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping."}, {"pk": 2841289, "translation": "NET", "book": 20, "chapter": 6, "verse": 10, "text": "A little sleep, a little slumber, a little folding of the hands to relax,", "comment": "sn The writer might in this verse be imitating the words of the sluggard who just wants to take \u201ca little nap.\u201d The use is ironic, for by indulging in this little rest the lazy one comes to ruin."}, {"pk": 2841290, "translation": "NET", "book": 20, "chapter": 6, "verse": 11, "text": "and your poverty will come like a robber, and your need like an armed man.", "comment": "tn Heb \u201clike a wayfarer\u201d or \u201clike a traveler\u201d (cf. KJV). The LXX has \u201cswiftness like a traveler.\u201d It has also been interpreted as a \u201chighwayman\u201d (cf. NAB) or a \u201cdangerous assailant.\u201d W. McKane suggests \u201cvagrant\u201d (Proverbs [OTL], 324); cf. NASB \u201cvagabond.\u201d Someone traveling swiftly would likely be a robber.
tn The Hebrew word for \u201carmed\u201d is probably connected to the word for \u201cshield\u201d and \u201cdeliver\u201d (s.v. \u05d2\u05bc\u05b8\u05e0\u05b7\u05df). G. R. Driver connects it to the Arabic word for \u201cbold; insolent,\u201d interpreting its use here as referring to a beggar or an insolent man (\u201cStudies in the Vocabulary of the Old Testament, IV,\u201d JTS 33 [1933]: 38-47)."}, {"pk": 2841291, "translation": "NET", "book": 20, "chapter": 6, "verse": 12, "text": "A worthless and wicked person walks around saying perverse things;", "comment": "tn Heb \u201cwalks around with a perverse mouth.\u201d The term \u201cmouth\u201d is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.
sn The terms describe one who is both worthless and wicked. Some suggest that \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc (b\u00ffliyya\u2019al) is a compound of the negative \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 (b\u00ffli) and a noun \u05d9\u05b7\u05e2\u05b7\u05dc (ya\u2019al, \u201cprofit; worth\u201d). Others suggest that the root is from \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc (ba\u2019al, \u201clord [of goats]\u201d) or a derivative of \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2 (bala\u2019) with reduplication (\u201cconfusion\u201d or \u201cengulfing ruin\u201d), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, \u201c\u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc in the Old Testament,\u201d Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV \u201ca scoundrel and a villain\u201d (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.
tn Heb \u201ccrooked\u201d or \u201ctwisted.\u201d This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB \u201ccrooked talk\u201d; NRSV \u201ccrooked speech.\u201d"}, {"pk": 2841292, "translation": "NET", "book": 20, "chapter": 6, "verse": 13, "text": "he winks with his eyes, signals with his feet, and points with his fingers;", "comment": "sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of \u05d7\u05b9\u05e8\u05b5\u05e9\u05c1 (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325)."}, {"pk": 2841293, "translation": "NET", "book": 20, "chapter": 6, "verse": 14, "text": "he plots evil with perverse thoughts in his heart, he spreads contention at all times.", "comment": "tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
tn The word \u201ccontention\u201d is from the root \u05d3\u05bc\u05b4\u05d9\u05df (din); the noun means \u201cstrife, contention, quarrel.\u201d The normal plural form is represented by the Qere, and the contracted form by the Kethib."}, {"pk": 2841294, "translation": "NET", "book": 20, "chapter": 6, "verse": 15, "text": "Therefore, his disaster will come suddenly; in an instant he will be broken, and there will be no remedy.", "comment": "tn This word is a substantive that is used here as an adverbial accusative \u2013 with suddenness, at an instant."}, {"pk": 2841295, "translation": "NET", "book": 20, "chapter": 6, "verse": 16, "text": "There are six things that the LORD hates, even seven things that are an abomination to him:", "comment": "tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, \u00a7434).
tn Heb \u201chis soul.\u201d
sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, \u201cThe Numerical Sequence x / x +1 in the Old Testament,\u201d VT 12 [1962]: 300-311; and his \u201cNumerical Sayings in the Old Testament,\u201d VT 13 [1965]: 86)."}, {"pk": 2841296, "translation": "NET", "book": 20, "chapter": 6, "verse": 17, "text": "haughty eyes, a lying tongue, and hands that shed innocent blood,", "comment": "sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime \u2013 it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
tn Heb \u201ca tongue of deception.\u201d The genitive noun functions attributively. The term \u201ctongue\u201d functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The Lord hates deceptive speech because it is destructive (26:28).
sn The expression \u201chigh/ lofty [\u05e8\u05b8\u05de\u05d5\u05b9\u05ea, ramot] eyes\u201d refers to a proud look suggesting arrogant ambition (cf. NCV \u201ca proud look\u201d). The use of \u201ceyes\u201d is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term \u201chigh\u201d is used in Num 15:30 for the sin of the \u201chigh hand,\u201d i.e., willful rebellion or defiant sin. The usage of \u201chaughty eyes\u201d may be illustrated by its use with the pompous Assyrian invader (Isa 10:12\u201314) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition."}, {"pk": 2841297, "translation": "NET", "book": 20, "chapter": 6, "verse": 18, "text": "a heart that devises wicked plans, feet that are swift to run to evil,", "comment": "tc The MT reads \u201cmake haste to run,\u201d that is, be eager to seize the opportunity. The LXX omits \u201crun,\u201d that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.sn The word \u201cfeet\u201d is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.
tn Heb \u201cheart that devises plans of wickedness.\u201d The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22)."}, {"pk": 2841298, "translation": "NET", "book": 20, "chapter": 6, "verse": 19, "text": "a false witness who pours out lies, and a person who spreads discord among family members.", "comment": "sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
sn The Lord hates perjury and a lying witness (e.g., Ps 40:4; Amos 2:4; Mic 1:4). This is a direct violation of the law (Exod 20).
tn Heb \u201cbrothers,\u201d although not limited to male siblings only. Cf. NRSV, CEV \u201cin a family\u201d; TEV \u201camong friends.\u201dsn These seven things the Lord hates. To discover what the Lord desires, one need only list the opposites: humility, truthful speech, preservation of life, pure thoughts, eagerness to do good, honest witnesses, and peaceful harmony. In the NT the Beatitudes present the positive opposites (Matt 5). It has seven blessed things to match these seven hated things; moreover, the first contrasts with the first here (\u201cpoor in spirit\u201d of 5:5 with \u201chaughty eyes\u201d), and the seventh (\u201cpeacemakers\u201d of 5:7) contrasts with the seventh here (\u201csows dissension\u201d)."}, {"pk": 2841299, "translation": "NET", "book": 20, "chapter": 6, "verse": 20, "text": "My child, guard the commands of your father and do not forsake the instruction of your mother."}, {"pk": 2841300, "translation": "NET", "book": 20, "chapter": 6, "verse": 21, "text": "Bind them on your heart continually; fasten them around your neck.", "comment": "sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8."}, {"pk": 2841301, "translation": "NET", "book": 20, "chapter": 6, "verse": 22, "text": "When you walk about, they will guide you; when you lie down, they will watch over you; when you wake up, they will talk to you.", "comment": "tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (\u05d5) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.
sn The Hebrew verb means \u201ctalk\u201d in the sense of \u201cto muse; to complain; to meditate\u201d; cf. TEV, NLT \u201cadvise you.\u201d Instruction bound to the heart will speak to the disciple on awaking.
tn Heb \u201cit will guide you.\u201d The verb is singular and the instruction is the subject.
tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) in this verbal stem means \u201cto go about; to go to and fro.\u201d The use of these terms in v. 22 also alludes to Deut 6:7."}, {"pk": 2841302, "translation": "NET", "book": 20, "chapter": 6, "verse": 23, "text": "For the commandments are like a lamp, instruction is like a light, and rebukes of discipline are like the road leading to life,", "comment": "sn The terms \u201clamp,\u201d \u201clight,\u201d and \u201cway\u201d are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tn Heb \u201cthe way of life\u201d (so KJV, NASB, NRSV); NIV, NLT \u201cthe way to life.\u201d The noun \u201clife\u201d is a genitive following the construct \u201cway.\u201d It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.
tn Heb \u201cthe commandment\u201d (so KJV, NASB, NRSV).
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity."}, {"pk": 2841303, "translation": "NET", "book": 20, "chapter": 6, "verse": 24, "text": "by keeping you from the evil woman, from the smooth tongue of the loose woman.", "comment": "tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: \u201cby keeping you.\u201d This verse is the transition from the general admonition about heeding the teachings to the practical application.
sn The description of the woman as a \u201cstrange woman\u201d and now a \u201cloose [Heb \u201cforeign\u201d] woman\u201d is within the context of the people of Israel. She is a \u201cforeigner\u201d in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.
tn The word \u201ctongue\u201d is not in construct; the word \u201cforeign woman\u201d is in apposition to \u201csmooth of tongue,\u201d specifying whose it is. The word \u201csmooth\u201d then is the object of the preposition, \u201ctongue\u201d is the genitive of specification, and \u201cforeign woman\u201d in apposition.
tc The word translated \u201cwoman\u201d is modified by \u05e8\u05b7\u05e2 (ra\u2019, \u201cevil\u201d) in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read \u201cstrange woman\u201d as before, but there is not support for that. Some commentaries follow the LXX and read \u05e8\u05b7\u05e2 as \u201cwife of a neighbor\u201d (cf. NAB; also NRSV \u201cthe wife of another\u201d; CEV \u201csomeone else\u2019s wife\u201d) but that seems to be only a clarification."}, {"pk": 2841304, "translation": "NET", "book": 20, "chapter": 6, "verse": 25, "text": "Do not lust in your heart for her beauty, and do not let her captivate you with her alluring eyes;", "comment": "tn The negated jussive gives the young person an immediate warning. The verb \u05d7\u05b8\u05de\u05b7\u05d3 (khamad) means \u201cto desire,\u201d and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart \u2013 the seat of the will and the emotions \u2013 is only the heart reaching out after the sin.
tn Heb \u201cher eyelids\u201d (so KJV, NASB); NRSV \u201ceyelashes\u201d; TEV \u201cflirting eyes\u201d). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term \u201calluring\u201d is not in the Hebrew text, but is supplied in the translation for the sake of clarification."}, {"pk": 2841305, "translation": "NET", "book": 20, "chapter": 6, "verse": 26, "text": "for on account of a prostitute one is brought down to a loaf of bread, but the wife of another man preys on your precious life.", "comment": "tn The word \u05d1\u05b0\u05e2\u05b7\u05d3 (b\u00ff\u2019ad) may be taken either as \u201con account of\u201d (= by means of a) prostitute (cf. ASV, NASB), or \u201cfor the price of\u201d a prostitute (cf. NAB). Most expositors take the first reading, though that use of the preposition is unattested, and then must supply \u201cone is brought to.\u201d The verse would then say that going to a prostitute can bring a man to poverty, but going to another man\u2019s wife can lead to death. If the second view were taken, it would mean that one had a smaller price than the other. It is not indicating that one is preferable to the other; both are to be avoided.
tn These two lines might be an example of synthetic parallelism, that is, \u201cA, what\u2019s more B.\u201d The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect \u2013 moral and mortal! \u2013 of a man committing adultery with another man\u2019s wife. When a man goes to a prostitute, he lowers himself to become nothing more than a \u201cmeal ticket\u201d to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy \u2013 the rage of the husband could very well kill him.
tn Heb \u201cthe wife of a man.\u201d"}, {"pk": 2841306, "translation": "NET", "book": 20, "chapter": 6, "verse": 27, "text": "Can a man hold fire against his chest without burning his clothes?", "comment": "tn Heb \u201csnatch up fire into his bosom.\u201d
sn \u201cFire\u201d provides the analogy for the sage\u2019s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, \u201cImpossible Questions, Sayings, and Tasks,\u201d Semeia 17 (1980): 19-34. The word \u201cfire\u201d (\u05d0\u05b5\u05e9\u05c1, \u2019esh) plays on the words \u201cman\u201d (\u05d0\u05b4\u05d9\u05e9\u05c1,\u2019ish) and \u201cwoman\u201d (\u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d4, \u2019ishah); a passage like this probably inspired R. Gamaliel\u2019s little explanation that what binds a man and a woman together in a holy marriage is \u05d9 (yod) and \u05d4 (he), the two main letters of the holy name Yah. But if the Lord is removed from the relationship, that is, if these two letters are removed, all that is left is the \u05d0\u05b5\u05e9\u05c1 \u2013 the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul\u2019s advice that it was better to marry than to burn (1 Cor 7:9).
tn The Qal imperfect (with the interrogative) here has a potential nuance \u2013 \u201cIs it possible to do this?\u201d The sentence is obviously a rhetorical question making an affirmation that it is not possible.
tn The second colon begins with the vav (\u05d5) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause."}, {"pk": 2841307, "translation": "NET", "book": 20, "chapter": 6, "verse": 28, "text": "Can a man walk on hot coals without scorching his feet?", "comment": "tn The particle indicates that this is another rhetorical question like that in v. 27."}, {"pk": 2841308, "translation": "NET", "book": 20, "chapter": 6, "verse": 29, "text": "So it is with the one who has sex with his neighbor\u2019s wife; no one who touches her will escape punishment.", "comment": "tn Heb \u201cthus is the one.\u201d
tn The verb is \u05d9\u05b4\u05e0\u05bc\u05b8\u05e7\u05b6\u05d4 (yinnaqeh), the Niphal imperfect from \u05e0\u05b8\u05e7\u05b8\u05d4 (naqah, \u201cto be empty; to be clean\u201d). From it we get the adjectives \u201cclean,\u201d \u201cfree from guilt,\u201d \u201cinnocent.\u201d The Niphal has the meanings (1) \u201cto be cleaned out\u201d (of a plundered city; e.g., Isa 3:26), (2) \u201cto be clean; to be free from guilt; to be innocent\u201d (Ps 19:14), (3) \u201cto be free; to be exempt from punishment\u201d [here], and (4) \u201cto be free; to be exempt from obligation\u201d (Gen 24:8).
tn Heb \u201cwill be exempt from\u201d; NASB, NLT \u201cwill not go unpunished.\u201d
sn The verb \u201ctouches\u201d is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
tn Heb \u201canyone who touches her will not.\u201d
tn Heb \u201cwho goes in to\u201d (so NAB, NASB). The Hebrew verb \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cto go in; to enter\u201d) is used throughout scripture as a euphemism for the act of sexual intercourse. Cf. NIV, NRSV, NLT \u201cwho sleeps with\u201d; NCV \u201chave sexual relations with.\u201d"}, {"pk": 2841309, "translation": "NET", "book": 20, "chapter": 6, "verse": 30, "text": "People do not despise a thief when he steals to fulfill his need when he is hungry.", "comment": "tn Heb \u201chimself\u201d or \u201chis life.\u201d Since the word \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, traditionally \u201csoul\u201d) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.
tn Heb \u201cthey do not despise.\u201d"}, {"pk": 2841310, "translation": "NET", "book": 20, "chapter": 6, "verse": 31, "text": "Yet if he is caught he must repay seven times over, he might even have to give all the wealth of his house.", "comment": "tn The term \u201cyet\u201d is supplied in the translation.
tn Heb \u201cis found out.\u201d The perfect tense with the vav (\u05d5) consecutive is equivalent to the imperfect nuances. Here it introduces either a conditional or a temporal clause before the imperfect.
tn The imperfect tense has an obligatory nuance. The verb in the Piel means \u201cto repay; to make restitution; to recompense\u201d; cf. NCV, TEV, CEV \u201cmust pay back.\u201d
tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: \u201che might even give.\u201d"}, {"pk": 2841311, "translation": "NET", "book": 20, "chapter": 6, "verse": 32, "text": "A man who commits adultery with a woman lacks wisdom, whoever does it destroys his own life.", "comment": "tn Heb \u201cheart.\u201d The term \u201cheart\u201d is used as a metonymy of association for discernment, wisdom, good sense. Cf. NAB \u201cis a fool\u201d; NIV \u201clacks judgment\u201d; NCV, NRSV \u201chas no sense.\u201d
tn Heb \u201csoul.\u201d The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) functions as a metonymy of association for \u201clife\u201d (BDB 659 s.v. 3.c)."}, {"pk": 2841312, "translation": "NET", "book": 20, "chapter": 6, "verse": 33, "text": "He will be beaten and despised, and his reproach will not be wiped away;", "comment": "sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).
tn Heb \u201cHe will receive a wound and contempt.\u201d"}, {"pk": 2841313, "translation": "NET", "book": 20, "chapter": 6, "verse": 34, "text": "for jealousy kindles a husband\u2019s rage, and he will not show mercy when he takes revenge.", "comment": "tn The word \u201ckindles\u201d was supplied in the translation; both \u201crage\u201d and \u201cjealousy\u201d have meanings connected to heat.
tn The verb \u05d7\u05b8\u05de\u05b7\u05dc (khamal) means \u201cto show mercy; to show compassion; to show pity,\u201d usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV \u201che shows no restraint\u201d).
tn Heb \u201ca man\u2019s.\u201d"}, {"pk": 2841314, "translation": "NET", "book": 20, "chapter": 6, "verse": 35, "text": "He will not consider any compensation; he will not be willing, even if you multiply the compensation.", "comment": "tn Heb \u201clift up the face of,\u201d meaning \u201cregard.\u201d
tn BDB 1005 s.v. \u05e9\u05c1\u05b9\u05d7\u05b7\u05d3 suggests that this term means \u201chush money\u201d or \u201cbribe\u201d (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).
tn The word rendered \u201ccompensation\u201d is \u05db\u05bc\u05b9\u05e4\u05b6\u05e8 (cofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily."}, {"pk": 2841315, "translation": "NET", "book": 20, "chapter": 7, "verse": 1, "text": "My child, keep my words and treasure up my commands in your own keeping.", "comment": "tn Heb \u201cwithin you\u201d (so NASB, NIV); KJV, ASV, NRSV \u201cwith you.\u201d BDB 860 s.v. \u05e6\u05b8\u05e4\u05b7\u05df Qal.1 suggests that \u201cwithin you\u201d means \u201cin your own keeping.\u201d
sn The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).
tn Heb \u201cmy son.\u201d"}, {"pk": 2841316, "translation": "NET", "book": 20, "chapter": 7, "verse": 2, "text": "Keep my commands so that you may live, and obey my instruction as your most prized possession.", "comment": "tc Before v. 2 the LXX inserts: \u201cMy son, fear the Lord and you will be strong, and besides him, fear no other.\u201d Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26, it does not fit here; the advice is to listen to the teacher.
tn Heb \u201cthe little man in your eye.\u201d Traditionally this Hebrew idiom is translated into English as \u201cthe apple of your eye\u201d (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be \u201cas your most prized possession.\u201d The word for \u201cman\u201d has the diminutive ending on it. It refers to the pupil, where the object focused on \u2013 a man \u2013 is reflected in miniature. The point is that the teaching must be the central focus of the disciple\u2019s vision and attention.
tn The term \u201cobey\u201d does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1, supply \u201cguard\u201d (e.g., NIV, NCV, NLT).
tn The construction of an imperative with the vav (\u05d5) of sequence after another imperative denotes a logical sequence of purpose or result: \u201cthat you may live,\u201d or \u201cand you will live.\u201d"}, {"pk": 2841317, "translation": "NET", "book": 20, "chapter": 7, "verse": 3, "text": "Bind them on your forearm; write them on the tablet of your heart.", "comment": "sn This is an allusion to Deut 6:8. Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease.
tn Heb \u201cfingers\u201d (so KJV and many other English versions). In light of Deut 6:8, \u201cfingers\u201d appears to be a metonymy for the lower part of the arm."}, {"pk": 2841318, "translation": "NET", "book": 20, "chapter": 7, "verse": 4, "text": "Say to wisdom, \u201cYou are my sister,\u201d and call understanding a close relative,", "comment": "sn The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification."}, {"pk": 2841319, "translation": "NET", "book": 20, "chapter": 7, "verse": 5, "text": "so that they may keep you from the adulterous woman, from the loose woman who flatters you with her words.", "comment": "tn The infinitive construct with the preposition shows the purpose of associating closely with wisdom: Wisdom will obviate temptations, the greatest being the sexual urge.
tn Heb \u201cshe makes smooth her words.\u201d This expression means \u201cshe flatters with her words.\u201d
tn The term \u201cyou\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
tn Heb \u201cstrange woman.\u201d This can be interpreted as a \u201cwayward wife\u201d (so NIV) or an \u201cunfaithful wife\u201d (so NCV). As discussed earlier, the designations \u201cstrange woman\u201d and \u201cforeign woman\u201d could refer to Israelites who stood outside the community in their lawlessness and loose morals \u2013 an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing (Spruche/Prediger [ATD], 19).
tn Heb \u201cstrange\u201d (so KJV, ASV)."}, {"pk": 2841320, "translation": "NET", "book": 20, "chapter": 7, "verse": 6, "text": "For at the window of my house through my window lattice I looked out"}, {"pk": 2841321, "translation": "NET", "book": 20, "chapter": 7, "verse": 7, "text": "and I saw among the naive \u2014 I discerned among the youths \u2014 a young man who lacked wisdom.", "comment": "tn Heb \u201clad\u201d or \u201cyouth.\u201d
tn Heb \u201csons.\u201d
tn Heb \u201cheart.\u201d sn This young man who lacked wisdom is one of the simpletons, lacking keen judgment, one void of common sense (cf. NAB, NASB, NRSV, NLT) or understanding (cf. KJV, ASV). He is young, inexperienced, featherbrained (so D. Kidner, Proverbs [TOTC], 75)."}, {"pk": 2841322, "translation": "NET", "book": 20, "chapter": 7, "verse": 8, "text": "He was passing by the street near her corner, making his way along the road to her house", "comment": "tn The verb \u05e6\u05b8\u05e2\u05b7\u05d3 (tsa\u2019ad) means \u201cto step; to march.\u201d It suggests that the youth was intentionally making his way to her house. The verb is the imperfect tense; it stresses continual action parallel to the active participle that began the verse, but within a context that is past time.
tn Heb \u201cway of her house.\u201d This expression uses an adverbial accusative of location, telling where he was marching along. The term \u201chouse\u201d is the genitive of location, giving the goal."}, {"pk": 2841323, "translation": "NET", "book": 20, "chapter": 7, "verse": 9, "text": "in the twilight, the evening, in the dark of the night.", "comment": "tn Heb \u201cin the evening of the day.\u201d
tn Heb \u201cin the middle of the night, and dark\u201d; KJV \u201cin the black and dark night\u201d; NRSV \u201cat the time of night and darkness.\u201d"}, {"pk": 2841324, "translation": "NET", "book": 20, "chapter": 7, "verse": 10, "text": "Suddenly a woman came out to meet him! She was dressed like a prostitute and with secret intent.", "comment": "tn Heb \u201cwith the garment of a prostitute.\u201d The noun \u05e9\u05c1\u05b4\u05d9\u05ea (shith, \u201cgarment\u201d) is an adverbial accusative specifying the appearance of the woman. The words \u201cshe was\u201d are supplied in the translation to make a complete English sentence.
tn The particle \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, \u201cand look! \u2013 there was a woman,\u201d or \u201call of a sudden this woman\u2026.\u201d
tn Heb \u201ckept secret of heart\u201d; cf. ASV, NRSV \u201cwily of heart.\u201d The verbal form is the passive participle from \u05e0\u05b8\u05e6\u05b7\u05e8 (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has \u201ccauses the hearts of the young men to fly away.\u201d The verb means \u201cto guard; to watch; to keep\u201d; to be guarded of heart means to be wily, to have secret intent \u2013 she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away."}, {"pk": 2841325, "translation": "NET", "book": 20, "chapter": 7, "verse": 11, "text": "(She is loud and rebellious, she does not remain at home \u2014", "comment": "tn Heb \u201cher feet.\u201d This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.
tn Heb \u201cdwell\u201d or \u201csettle\u201d; NAB \u201cher feet cannot rest.\u201d"}, {"pk": 2841326, "translation": "NET", "book": 20, "chapter": 7, "verse": 12, "text": "at one time outside, at another in the wide plazas, and by every corner she lies in wait.)", "comment": "tn The repetition of the noun \u201ctime, step,\u201d usually translated \u201cnow, this time,\u201d signifies here \u201cat one time\u2026at another time\u201d (BDB 822 s.v. \u05e4\u05bc\u05b7\u05e2\u05b7\u05dd 3.e)."}, {"pk": 2841327, "translation": "NET", "book": 20, "chapter": 7, "verse": 13, "text": "So she grabbed him and kissed him, and with a bold expression she said to him,", "comment": "tn Heb \u201cshe makes bold her face.\u201d The Hiphil perfect of \u05e2\u05b8\u05d6\u05b7\u05d6 (\u2019azar, \u201cto be strong\u201d) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT)."}, {"pk": 2841328, "translation": "NET", "book": 20, "chapter": 7, "verse": 14, "text": "\u201cI have fresh meat at home; today I have fulfilled my vows!", "comment": "tn Heb \u201cwith me.\u201d
tn Heb \u201cI have peace offerings.\u201d The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11\u201321). Apparently the sacrificial worship meant as little to this woman spiritually as does Christmas to modern hypocrites who follow in her pattern. By expressing that she has peace offerings, she could be saying nothing more than that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer."}, {"pk": 2841329, "translation": "NET", "book": 20, "chapter": 7, "verse": 15, "text": "That is why I came out to meet you, to look for you, and I found you!", "comment": "tn Heb \u201cto look diligently for your face.\u201d"}, {"pk": 2841330, "translation": "NET", "book": 20, "chapter": 7, "verse": 16, "text": "I have spread my bed with elegant coverings, with richly colored fabric from Egypt.", "comment": "tn The feminine noun means \u201cdark-hued stuffs\u201d (BDB 310 s.v. \u05d7\u05b2\u05d8\u05bb\u05d1\u05d5\u05b9\u05ea). The form is a passive participle from a supposed root II \u05d7\u05b8\u05d8\u05b7\u05d1 (khatav), which in Arabic means to be of a turbid, dusky color mixed with yellowish red. Its Aramaic cognate means \u201cvariegated\u201d; cf. NAB \u201cwith brocaded cloths of Egyptian linen.\u201d BDB\u2019s translation of this colon is unsatifactory: \u201cwith dark hued stuffs of yarn from Egypt.\u201d
tn Heb \u201cwith spreads.\u201d The sentence begins with the cognate accusative: \u201cwith spreads I have spread my bed.\u201d The construction enhances the idea \u2013 she has covered her bed."}, {"pk": 2841331, "translation": "NET", "book": 20, "chapter": 7, "verse": 17, "text": "I have perfumed my bed with myrrh, aloes, and cinnamon."}, {"pk": 2841332, "translation": "NET", "book": 20, "chapter": 7, "verse": 18, "text": "Come, let\u2019s drink deeply of lovemaking until morning, let\u2019s delight ourselves with sexual intercourse.", "comment": "tn Heb \u201cwith love.\u201d
tn The form \u05e0\u05b4\u05e8\u05b0\u05d5\u05b6\u05d4 (nirveh) is the plural cohortative; following the imperative \u201ccome\u201d the form expresses the hortatory \u201clet\u2019s.\u201d The verb means \u201cto be saturated; to drink one\u2019s fill,\u201d and can at times mean \u201cto be intoxicated with.\u201d
tn Heb \u201cloves.\u201d The word \u05d3\u05bc\u05d5\u05b9\u05d3 (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, \u201cloves\u201d) is used in reference to multiple acts of sexual intercourse, as the phrase \u201cuntil morning\u201d suggests.
tn The form is the Hitpael cohortative of \u05e2\u05b8\u05dc\u05b7\u05e1 (\u2019alas), which means \u201cto rejoice.\u201d Cf. NIV \u201clet\u2019s enjoy ourselves.\u201d"}, {"pk": 2841333, "translation": "NET", "book": 20, "chapter": 7, "verse": 19, "text": "For my husband is not at home; he has gone on a journey of some distance.", "comment": "tn Heb \u201cthe man.\u201d The LXX interpreted it as \u201cmy husband,\u201d taking the article to be used as a possessive. Many English versions do the same.
tn Heb \u201cin his house.\u201d"}, {"pk": 2841334, "translation": "NET", "book": 20, "chapter": 7, "verse": 20, "text": "He has taken a bag of money with him; he will not return until the end of the month.\u201d", "comment": "tn Heb \u201cnew moon.\u201d Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks \u2013 until the moon is full again.
tn Heb \u201cin his hand.\u201d
tn Heb \u201che will come back at.\u201d"}, {"pk": 2841335, "translation": "NET", "book": 20, "chapter": 7, "verse": 21, "text": "She persuaded him with persuasive words; with her smooth talk she compelled him.", "comment": "tn The verb means \u201cto impel; to thrust; to banish,\u201d but in this stem in this context \u201cto compel; to force\u201d into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.
sn The term \u05dc\u05b6\u05e7\u05b7\u05d7 (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, \u201cTextual and Philological Notes on Some Passages in the Book of Proverbs,\u201d VTSup 3 [1955]: 280-92).
tn Heb \u201cshe turned him aside.\u201d This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.
tn Heb \u201csmooth of her lips\u201d; cf. NAB \u201csmooth lips\u201d; NASB \u201cflattering lips.\u201d The term \u201clips\u201d is a metonymy of cause representing what she says."}, {"pk": 2841336, "translation": "NET", "book": 20, "chapter": 7, "verse": 22, "text": "Suddenly he went after her like an ox that goes to the slaughter, like a stag prancing into a trapper\u2019s snare", "comment": "tn The participle with \u201csuddenly\u201d gives a more vivid picture, almost as if to say \u201cthere he goes.\u201d
tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, \u201cfetters to the chastening of a fool\u201d (KJV, ASV, and NASB are all similar). But there is no support that \u05e2\u05b6\u05db\u05b6\u05e1 (\u2019ekhes) means \u201cfetters.\u201d It appears in Isaiah 3:16 as \u201canklets.\u201d The parallelism here suggests that some animal imagery is required. Thus the ancient versions have \u201cas a dog to the bonds.\u201d"}, {"pk": 2841337, "translation": "NET", "book": 20, "chapter": 7, "verse": 23, "text": "till an arrow pierces his liver \u2014 like a bird hurrying into a trap, and he does not know that it will cost him his life.", "comment": "sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).
tn The expression that it is \u201cfor/about/over his life\u201d means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death \u2013 but this would not rule out physical death too."}, {"pk": 2841338, "translation": "NET", "book": 20, "chapter": 7, "verse": 24, "text": "So now, sons, listen to me, and pay attention to the words I speak.", "comment": "tn The literal translation \u201csons\u201d works well here in view of the warning. Cf. KJV, NAB, NRSV \u201cchildren.\u201d
tn Heb \u201cthe words of my mouth.\u201d"}, {"pk": 2841339, "translation": "NET", "book": 20, "chapter": 7, "verse": 25, "text": "Do not let your heart turn aside to her ways \u2014 do not wander into her pathways;"}, {"pk": 2841340, "translation": "NET", "book": 20, "chapter": 7, "verse": 26, "text": "for she has brought down many fatally wounded, and all those she has slain are many.", "comment": "tn Heb \u201cshe has caused to fall.\u201d
tn Heb \u201cnumerous\u201d (so NAB, NASB, NRSV, NLT) or \u201ccountless.\u201d"}, {"pk": 2841341, "translation": "NET", "book": 20, "chapter": 7, "verse": 27, "text": "Her house is the way to the grave, going down to the chambers of death.", "comment": "tn The noun \u201cSheol\u201d in parallelism to \u201cthe chambers of death\u201d probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it. sn Her house is the way to the grave. The young man\u2019s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.
tn \u201cChambers\u201d is a hypocatastasis, comparing the place of death or the grave with a bedroom in the house. It plays on the subtlety of the temptation. Cf. NLT \u201cHer bedroom is the den of death.\u201d
tn The Qal active participle modifies \u201cways\u201d to Sheol. The \u201croad,\u201d as it were, descends to the place of death."}, {"pk": 2841342, "translation": "NET", "book": 20, "chapter": 8, "verse": 1, "text": "Does not wisdom call out? Does not understanding raise her voice?", "comment": "sn In this chapter wisdom is personified. In 1:20\u201333 wisdom proclaims her value, and in 3:19\u201326 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt\u2019s Ma`at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, \u201cOn Biblical Hypostases of Wisdom,\u201d HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus\u2019 claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25\u201327). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15\u201320; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36)."}, {"pk": 2841343, "translation": "NET", "book": 20, "chapter": 8, "verse": 2, "text": "At the top of the elevated places along the way, at the intersection of the paths she takes her stand;", "comment": "tn Heb \u201cat the house of the paths.\u201d The \u201chouse\u201d is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the \u201ccrossroads\u201d (so NAB, NRSV, NLT).
tn Heb \u201chead.\u201d The word \u05e8\u05b9\u05d0\u05e9\u05c1 (ro\u2019sh, \u201chead\u201d) refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all."}, {"pk": 2841344, "translation": "NET", "book": 20, "chapter": 8, "verse": 3, "text": "beside the gates opening into the city, at the entrance of the doorways she cries out:", "comment": "tn The cry is a very loud ringing cry that could not be missed. The term \u05e8\u05b8\u05e0\u05b7\u05df (ranan) means \u201cto give a ringing cry.\u201d It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.
tn Heb \u201cat the mouth of.\u201d"}, {"pk": 2841345, "translation": "NET", "book": 20, "chapter": 8, "verse": 4, "text": "\u201cTo you, O people, I call out, and my voice calls to all mankind.", "comment": "tn The verb \u201ccalls\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of style.
tn Heb \u201cmen.\u201d Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT \u201cto all of you.\u201d
tn Heb \u201csons of man.\u201d Cf. NAB \u201cthe children of men\u201d; NCV, NLT \u201call people\u201d; NRSV \u201call that live.\u201d"}, {"pk": 2841346, "translation": "NET", "book": 20, "chapter": 8, "verse": 5, "text": "You who are naive, discern wisdom! And you fools, understand discernment!", "comment": "tn Heb \u201cheart.\u201d The noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) often functions metonymically for wisdom, understanding, discernment.
tn The imperative of \u05d1\u05bc\u05b4\u05d9\u05df (bin) means \u201cto understand; to discern.\u201d The call is for the simple to understand what wisdom is, not just to gain it."}, {"pk": 2841347, "translation": "NET", "book": 20, "chapter": 8, "verse": 6, "text": "Listen, for I will speak excellent things, and my lips will utter what is right.", "comment": "tn Heb \u201copening of my lips\u201d (so KJV, NASB). The noun \u201clips\u201d is a metonymy of cause, with the organ of speech put for what is said.
tn Heb \u201cnoble\u201d or \u201cprincely.\u201d Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things."}, {"pk": 2841348, "translation": "NET", "book": 20, "chapter": 8, "verse": 7, "text": "For my mouth speaks truth, and my lips hate wickedness.", "comment": "tn Heb \u201cwickedness is an abomination to my lips\u201d (so KJV, NASB, NRSV).
tn Heb \u201croof of the mouth.\u201d This expression is a metonymy of cause for the activity of speaking.
tn The word \u201ctruth\u201d (\u05d0\u05b1\u05de\u05b6\u05ea, \u2019emet) is derived from the verbal root \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman) which means \u201cto support.\u201d There are a number of derived nouns that have the sense of reliability: \u201cpillars,\u201d \u201cmaster craftsman,\u201d \u201cnurse,\u201d \u201cguardian.\u201d Modifiers related to this group of words includes things like \u201cfaithful,\u201d \u201csurely,\u201d \u201ctruly\u201d (amen). In the derived stems the verb develops various nuances: The Niphal has the meanings of \u201creliable, faithful, sure, steadfast,\u201d and the Hiphil has the meaning \u201cbelieve\u201d (i.e., consider something dependable). The noun \u201ctruth\u201d means what is reliable or dependable, firm or sure.
sn Wise lips detest wickedness; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness."}, {"pk": 2841349, "translation": "NET", "book": 20, "chapter": 8, "verse": 8, "text": "All the words of my mouth are righteous; there is nothing in them twisted or crooked.", "comment": "sn The verb \u05e4\u05bc\u05b8\u05ea\u05b7\u05dc (patal) means \u201cto twist.\u201d In the Niphal it means \u201cto wrestle\u201d (to twist oneself). It was used in Gen 30:8 for the naming of Naphtali, with the motivation for the name from this verb: \u201cwith great struggling.\u201d Here it describes speech that is twisted. It is a synonym for the next word, which means \u201ctwisted; crooked; perverse.\u201d
tn The phrase could be rendered with an understood ellipsis: \u201call the words of my mouth [are said] in righteousness\u201d; or the preposition could be interpreted as a beth essentiae: \u201call the words of my mouth are righteousness.\u201d"}, {"pk": 2841350, "translation": "NET", "book": 20, "chapter": 8, "verse": 9, "text": "All of them are clear to the discerning and upright to those who find knowledge.", "comment": "tn Heb \u201cfront of.\u201d Describing the sayings as \u201cright in front\u201d means they are open, obvious, and clear, as opposed to words that might be twisted or perverse. The parallel word \u201cupright\u201d means \u201cstraight, smooth, right.\u201d Wisdom\u2019s teachings are in plain view and intelligible for those who find knowledge."}, {"pk": 2841351, "translation": "NET", "book": 20, "chapter": 8, "verse": 10, "text": "Receive my instruction rather than silver, and knowledge rather than choice gold.", "comment": "tn Heb \u201cand not\u201d (so KJV, NASB); NAB \u201cin preference to.\u201d
tn Heb \u201cdiscipline.\u201d The term refers to instruction that trains with discipline (e.g., Prov 1:2)."}, {"pk": 2841352, "translation": "NET", "book": 20, "chapter": 8, "verse": 11, "text": "For wisdom is better than rubies, and desirable things cannot be compared to her.", "comment": "tn The verb \u05d9\u05b4\u05e9\u05c1\u05b0\u05d5\u05d5\u05bc (yishvu, from \u05e9\u05c1\u05b8\u05d5\u05b8\u05d4, shavah) can be rendered \u201care not comparable\u201d or in a potential nuance \u201ccannot be compared\u201d with her."}, {"pk": 2841353, "translation": "NET", "book": 20, "chapter": 8, "verse": 12, "text": "\u201cI, wisdom, live with prudence, and I find knowledge and discretion.", "comment": "tn The noun is \u201cshrewdness,\u201d i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT \u201cgood judgment.\u201d The word in this sentence is an adverbial accusative of specification.
tn This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom."}, {"pk": 2841354, "translation": "NET", "book": 20, "chapter": 8, "verse": 13, "text": "The fear of the LORD is to hate evil; I hate arrogant pride and the evil way and perverse utterances.", "comment": "tn Heb \u201cand a mouth of perverse things.\u201d The word \u201cmouth\u201d is a metonymy of cause for what is said; and the noun \u05ea\u05b7\u05d4\u05b0\u05e4\u05bc\u05bb\u05db\u05d5\u05b9\u05ea (tahpukhot, \u201cperverse things\u201d) means destructive things (the related verb is used for the overthrowing of Sodom).
tn The verb \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 (sane\u2019) means \u201cto hate.\u201d In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil.sn The verb translated \u201chate\u201d has the basic idea of rejecting something spontaneously. For example, \u201cJacob have I loved, but Esau have I hated\u201d (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To \u201chate evil\u201d is not only to dislike it, but to reject it and have nothing to do with it.
tn Since both \u05d2\u05bc\u05b5\u05d0\u05b8\u05d4 (ge\u2019ah, \u201cpride\u201d) and \u05d2\u05bc\u05b8\u05d0\u05d5\u05b9\u05df (ga\u2019on, \u201carrogance; pride\u201d) are both from the same verbal root \u05d2\u05bc\u05b8\u05d0\u05b8\u05d4 (ga\u2019ah, \u201cto rise up\u201d), they should here be interpreted as one idea, forming a nominal hendiadys: \u201carrogant pride.\u201d"}, {"pk": 2841355, "translation": "NET", "book": 20, "chapter": 8, "verse": 14, "text": "Counsel and sound wisdom belong to me; I possess understanding and might.", "comment": "tc In the second half of v. 14 instead of \u05d0\u05b2\u05e0\u05b4\u05d9 (\u2019ani) the editors propose reading simply \u05dc\u05b4\u05d9 (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the \u05dc\u05b4\u05d9 that comes in the same colon, read \u05d5\u05b0\u05dc\u05b4\u05d9 (v\u00ffli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.tn Heb \u201cTo me [belong] counsel and sound wisdom.\u201d The second colon in the verse has: \u201cI, understanding, to me and might.\u201dsn In vv. 14\u201317 the pronouns come first and should receive greater prominence \u2013 although it is not always easy to do this with English."}, {"pk": 2841356, "translation": "NET", "book": 20, "chapter": 8, "verse": 15, "text": "Kings reign by means of me, and potentates decree righteousness;", "comment": "tn The verb \u05e8\u05b8\u05d6\u05b7\u05df (razan) means \u201cto be weighty; to be judicious; to be commanding.\u201d It only occurs in the Qal active participle in the plural as a substantive, meaning \u201cpotentates; rulers\u201d (e.g., Ps 1:1\u20133). Cf. KJV, ASV \u201cprinces\u201d; NAB \u201clawgivers.\u201d
sn This verb \u05d9\u05b0\u05d7\u05b9\u05e7\u05b0\u05e7\u05d5\u05bc (y\u00ffkhoqqu) is related to the noun \u05d7\u05b9\u05e7 (khoq), which is a \u201cstatute; decree.\u201d The verb is defined as \u201cto cut in; to inscribe; to decree\u201d (BDB 349 s.v. \u05d7\u05b8\u05e7\u05b7\u05e7). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1\u20133). But people in power need wisdom to govern the earth (e.g., Isa 11:1\u20134 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with \u201ckings\u201d and \u201cwill reign\u201d from the same root, and then in v. 16 with both \u201cprinces\u201d and \u201crule\u201d being cognate. The repetition of sounds and meanings strengthens the statements."}, {"pk": 2841357, "translation": "NET", "book": 20, "chapter": 8, "verse": 16, "text": "by me princes rule, as well as nobles and all righteous judges.", "comment": "tn The term \u201cand\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.
tc Many of the MT mss read \u201csovereigns [princes], all the judges of the earth.\u201d The LXX has \u201csovereigns\u2026rule the earth.\u201d But the MT manuscript in the text has \u201cjudges of righteousness.\u201d C. H. Toy suggests that the Hebrew here has assimilated Psalm 148:11 in its construction (Proverbs [ICC], 167). The expression \u201cjudges of the earth\u201d is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be \u201cjudges of righteousness.\u201d If that reading stands, then it would probably be interpreted as using an attributive genitive."}, {"pk": 2841358, "translation": "NET", "book": 20, "chapter": 8, "verse": 17, "text": "I love those who love me, and those who seek me find me.", "comment": "sn In contrast to the word for \u201chate\u201d (\u05e9\u05c2\u05b8\u05e0\u05b5\u05d0, shaneh) the verb \u201clove\u201d (\u05d0\u05b8\u05d4\u05b5\u05d1, \u2019ahev) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom."}, {"pk": 2841359, "translation": "NET", "book": 20, "chapter": 8, "verse": 18, "text": "Riches and honor are with me, long-lasting wealth and righteousness."}, {"pk": 2841360, "translation": "NET", "book": 20, "chapter": 8, "verse": 19, "text": "My fruit is better than the purest gold, and what I produce is better than choice silver.", "comment": "tn The two synonyms, \u201cthan gold, than fine gold\u201d probably form a hendiadys here to express \u201cthe very finest gold.\u201d
sn The language of the text with \u201cfruit\u201d and \u201cingathering\u201d is the language of the harvest \u2013 what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops."}, {"pk": 2841361, "translation": "NET", "book": 20, "chapter": 8, "verse": 20, "text": "I walk in the path of righteousness, in the pathway of justice,"}, {"pk": 2841362, "translation": "NET", "book": 20, "chapter": 8, "verse": 21, "text": "that I may cause those who love me to inherit wealth, and that I may fill their treasuries.", "comment": "tn The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.
tn The infinitive construct expressing the purpose of the preceding \u201cwalk\u201d in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.
tc The LXX adds at the end of this verse: \u201cIf I declare to you the things of daily occurrence, I will remember to recount the things of old.\u201d"}, {"pk": 2841363, "translation": "NET", "book": 20, "chapter": 8, "verse": 22, "text": "The LORD created me as the beginning of his works, before his deeds of long ago.", "comment": "tn There are two roots \u05e7\u05b8\u05e0\u05b8\u05d4 (qanah) in Hebrew, one meaning \u201cto possess,\u201d and the other meaning \u201cto create.\u201d The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation \u201cpossess\u201d because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation \u201ccreate.\u201d Athanasius translated it, \u201cconstituted me as the head of creation.\u201d The verb occurs twelve times in Proverbs with the meaning of \u201cto acquire\u201d; but the Greek and the Syriac versions have the meaning \u201ccreate.\u201d Although the idea is that wisdom existed before creation, the parallel ideas in these verses (\u201cappointed,\u201d \u201cgiven birth\u201d) argue for the translation of \u201ccreate\u201d or \u201cestablish\u201d (R. N. Whybray, \u201cProverbs 8:22\u201331 and Its Supposed Prototypes,\u201d VT 15 [1965]: 504-14; and W. A. Irwin, \u201cWhere Will Wisdom Be Found?\u201d JBL 80 [1961]: 133-42).
tn Heb \u201chis way\u201d (so KJV, NASB). The word \u201cway\u201d is an idiom (implied comparison) for the actions of God. sn The claim of wisdom in this passage is that she was foundational to all that God would do.
tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174-75 \u00a710.2.3c)."}, {"pk": 2841364, "translation": "NET", "book": 20, "chapter": 8, "verse": 23, "text": "From eternity I was appointed, from the beginning, from before the world existed.", "comment": "tn The verb \u201cexisted\u201d does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.
tn The first parallel verb is \u05e0\u05b4\u05e1\u05bc\u05b7\u05db\u05b0\u05ea\u05bc\u05b4\u05d9 (nissakhti), \u201cI was appointed.\u201d It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means \u201cinstalled, set.\u201d"}, {"pk": 2841365, "translation": "NET", "book": 20, "chapter": 8, "verse": 24, "text": "When there were no deep oceans I was born, when there were no springs overflowing with water;", "comment": "tn The third parallel verb is \u05d7\u05d5\u05b9\u05dc\u05b8\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (kholalti), \u201cI was given birth.\u201d Some (e.g., KJV, NAB, NASB, NRSV) translate it \u201cbrought forth\u201d \u2013 not in the sense of being presented, but in the sense of being \u201cbegotten, given birth to.\u201d Here is the strongest support for the translation of \u05e7\u05b8\u05e0\u05b8\u05d4 (qanah) as \u201ccreated\u201d in v. 22. The verb is not literal; it continues the perspective of the personification.
tn Heb \u201cmade heavy.\u201d
sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out \u201cwatery deeps\u201d (\u05ea\u05bc\u05b0\u05d4\u05b9\u05de\u05d5\u05b9\u05ea, t\u00ffhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first \u2013 wisdom was."}, {"pk": 2841366, "translation": "NET", "book": 20, "chapter": 8, "verse": 25, "text": "before the mountains were set in place \u2014 before the hills \u2014 I was born,"}, {"pk": 2841367, "translation": "NET", "book": 20, "chapter": 8, "verse": 26, "text": "before he made the earth and its fields, or the beginning of the dust of the world.", "comment": "tn Heb \u201copen places.\u201d
tn Here \u05e8\u05b9\u05d0\u05e9\u05c1 (ro\u2019sh) means \u201cbeginning\u201d with reference to time (BDB 911 s.v. 4.b)."}, {"pk": 2841368, "translation": "NET", "book": 20, "chapter": 8, "verse": 27, "text": "When he established the heavens, I was there; when he marked out the horizon over the face of the deep,", "comment": "sn The infinitive construct \u05d1\u05bc\u05b0\u05d7\u05d5\u05bc\u05e7\u05d5\u05b9 (b\u00ffkhuqo, \u201cto cut; to engrave; to mark\u201d) and the noun \u05d7\u05d5\u05bc\u05d2 (khug, \u201chorizon; circle\u201d) form a paronomasia in the line."}, {"pk": 2841369, "translation": "NET", "book": 20, "chapter": 8, "verse": 28, "text": "when he established the clouds above, when the fountains of the deep grew strong,", "comment": "tn To form a better parallel some commentators read this infinitive \u05d1\u05bc\u05b7\u05e2\u05b2\u05d6\u05d5\u05b9\u05d6 (ba\u2019azoz), \u201cwhen [they] grew strong,\u201d as a Piel causative, \u201cwhen he made firm, fixed fast\u201d (cf. NIV \u201cfixed securely\u201d; NLT \u201cestablished\u201d). But the following verse (\u201cshould not pass over\u201d) implies the meaning \u201cgrew strong\u201d here."}, {"pk": 2841370, "translation": "NET", "book": 20, "chapter": 8, "verse": 29, "text": "when he gave the sea his decree that the waters should not pass over his command, when he marked out the foundations of the earth,", "comment": "tn Heb \u201chis mouth.\u201d"}, {"pk": 2841371, "translation": "NET", "book": 20, "chapter": 8, "verse": 30, "text": "then I was beside him as a master craftsman, and I was his delight day by day, rejoicing before him at all times,", "comment": "tn Critical to the interpretation of this line is the meaning of \u05d0\u05b8\u05de\u05d5\u05b9\u05df (\u2019amon). Several suggestions have been made: \u201cmaster craftsman\u201d (cf. ASV, NASB, NIV, NRSV), \u201cnursing child\u201d (cf. NCV), \u201cfoster father.\u201d R. B. Y. Scott chooses \u201cfaithful\u201d \u2013 a binding or living link (\u201cWisdom in Creation: The \u2018Amon of Proverbs 8:30,\u201d VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being \u201cgiven birth to\u201d (vv. 24, 25). However, \u201ccraftsman\u201d has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, \u201cStructures in Poems on Wisdom: Proverbs 8 and Sirach 24,\u201d CBQ 41 [1979]: 365-79).
tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27.
tn The word is a plural of intensification for \u201cdelight\u201d; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not."}, {"pk": 2841372, "translation": "NET", "book": 20, "chapter": 8, "verse": 31, "text": "rejoicing in the habitable part of his earth, and delighting in its people.", "comment": "tn Heb \u201cthe sons of man.\u201d
tn The two words are synonymous in general and so could be taken to express a superlative idea \u2013 the \u201cwhole world\u201d (cf. NIV, NCV). But \u05ea\u05bc\u05b5\u05d1\u05b5\u05dc (tevel) also means the inhabited world, and so the construct may be interpreted as a partitive genitive.
tn Heb \u201cand my delights\u201d [were] with/in.\u201d"}, {"pk": 2841373, "translation": "NET", "book": 20, "chapter": 8, "verse": 32, "text": "\u201cSo now, children, listen to me; blessed are those who keep my ways.", "comment": "tn Heb \u201csons.\u201d"}, {"pk": 2841374, "translation": "NET", "book": 20, "chapter": 8, "verse": 33, "text": "Listen to my instruction so that you may be wise, and do not neglect it.", "comment": "tn The construction uses two imperatives joined with the vav (\u05d5); this is a volitive sequence in which result or consequence is being expressed.
tn Heb \u201cdiscipline.\u201d"}, {"pk": 2841375, "translation": "NET", "book": 20, "chapter": 8, "verse": 34, "text": "Blessed is the one who listens to me, watching at my doors day by day, waiting beside my doorway.", "comment": "tn Heb \u201ckeeping\u201d or \u201cguarding.\u201d
tn The form \u05dc\u05b4\u05e9\u05c1\u05b0\u05e7\u05b9\u05d3 (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.
tn Heb \u201cthe man.\u201d
tn Heb \u201cat the posts of my doors\u201d (so KJV, ASV)."}, {"pk": 2841376, "translation": "NET", "book": 20, "chapter": 8, "verse": 35, "text": "For the one who finds me finds life and receives favor from the LORD.", "comment": "tn The preterite with vav (\u05d5) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.
tc The Kethib reads plurals: \u201cthose who find me are finders of life\u201d; this is reflected in the LXX and Syriac. But the Qere is singular: \u201cwhoever finds me finds life.\u201d The Qere is generally favored as the original reading in such cases as these."}, {"pk": 2841377, "translation": "NET", "book": 20, "chapter": 8, "verse": 36, "text": "But the one who does not find me brings harm to himself; all who hate me love death.\u201d", "comment": "tn The basic idea of the verb \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 (sane\u2019, \u201cto hate\u201d) is that of rejection. Its antonym is also used in the line, \u201clove,\u201d which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.
tn Heb \u201chis soul.\u201d
tn Heb \u201cthe one sinning [against] me.\u201d The verb \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019, \u201cto sin\u201d) forms a contrast with \u201cfind\u201d in the previous verse, and so has its basic meaning of \u201cfailing to find, miss.\u201d So it is talking about the one who misses wisdom, as opposed to the one who finds it.
tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence. sn Brings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life."}, {"pk": 2841378, "translation": "NET", "book": 20, "chapter": 9, "verse": 1, "text": "Wisdom has built her house; she has carved out its seven pillars.", "comment": "sn Wisdom is personified as a wise woman. She has prepared a house and established it on seven pillars. This is a reference to the habitable world (e.g., 8:31). For the equation of the house and the world, e.g., 8:29; Job 38:6; and Psalm 104:5 (also G. Bostr\u00f6m, Proverbiastudien [LU\u00c5], 1-14). The \u201cseven pillars\u201d have been variously interpreted, but since seven is a number for completeness and sacredness, the idea seems to be that wisdom produced a perfect world.
sn Chapter 9 forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence (18)."}, {"pk": 2841379, "translation": "NET", "book": 20, "chapter": 9, "verse": 2, "text": "She has prepared her meat, she has mixed her wine; she also has arranged her table.", "comment": "tn Heb \u201cshe has killed her killing.\u201d Cf. KJV \u201chath killed her beasts\u201d; NAB \u201chas dressed her meat\u201d; NASB \u201chas prepared her food.\u201d
sn Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, \u201cThe Banquet Motif in Keret and in Proverbs 9,\u201d JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Compare Isaiah 55:1\u20132 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous."}, {"pk": 2841380, "translation": "NET", "book": 20, "chapter": 9, "verse": 3, "text": "She has sent out her female servants; she calls out on the highest places of the city.", "comment": "tn The text uses two synonymous terms in construct to express the superlative degree."}, {"pk": 2841381, "translation": "NET", "book": 20, "chapter": 9, "verse": 4, "text": "\u201cWhoever is naive, let him turn in here,\u201d she says to those who lack understanding.", "comment": "tn Heb \u201clacking of heart she says to him.\u201d The pronominal suffix is a resumptive pronoun, meaning, \u201cshe says to the lacking of heart.\u201d
tn Heb \u201chim.\u201d
tn Heb \u201cheart\u201d; cf. NIV \u201cto those who lack judgment.\u201d"}, {"pk": 2841382, "translation": "NET", "book": 20, "chapter": 9, "verse": 5, "text": "\u201cCome, eat some of my food, and drink some of the wine I have mixed.", "comment": "tn The construction features a cognate accusative (verb and noun from same root). The preposition \u05d1\u05bc (bet) has the partitive use \u201csome\u201d (GKC 380 \u00a7119.m).
tn The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies \u201cwine.\u201dsn The expressions \u201ceat\u201d and \u201cdrink\u201d carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom."}, {"pk": 2841383, "translation": "NET", "book": 20, "chapter": 9, "verse": 6, "text": "Abandon your foolish ways so that you may live, and proceed in the way of understanding.\u201d", "comment": "tn The verb means \u201cgo straight, go on, advance\u201d or \u201cgo straight on in the way of understanding\u201d (BDB 80 s.v. \u05d0\u05b8\u05e9\u05c1\u05b7\u05e8).
tn There are two ways to take this word: either as \u201cfools\u201d or as \u201cfoolish ways.\u201d The spelling for \u201cfoolishness\u201d in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be \u201cfools.\u201d But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed."}, {"pk": 2841384, "translation": "NET", "book": 20, "chapter": 9, "verse": 7, "text": "Whoever corrects a mocker is asking for insult; whoever reproves a wicked person receives abuse.", "comment": "tn The verb \u201creceives\u201d is supplied in the translation for the sake of clarity and smoothness.
tn Heb \u201creceives for himself.\u201d
tn The active participle \u05d9\u05b9\u05e1\u05b5\u05e8 (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.
tn The word means \u201cdishonor\u201d or \u201cdisgrace.\u201d It is paralleled with \u05de\u05d5\u05bc\u05de\u05d5\u05b9 (mumo), translated \u201cabuse.\u201d The latter term means \u201cblemish,\u201d although some would emend the text to read \u201creproach.\u201d The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack."}, {"pk": 2841385, "translation": "NET", "book": 20, "chapter": 9, "verse": 8, "text": "Do not reprove a mocker or he will hate you; reprove a wise person and he will love you.", "comment": "tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: \u201cif you reprove a wise person.\u201d
tn Heb \u201clest he hate you.\u201d The particle \u05e4\u05bc\u05b6\u05df (pen, \u201clest\u201d) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, \u00a7476). The antonyms \u201clove\u201d and \u201chate\u201d suggest that the latter means \u201creject\u201d and the former means \u201cchoosing and embracing.\u201d"}, {"pk": 2841386, "translation": "NET", "book": 20, "chapter": 9, "verse": 9, "text": "Give instruction to a wise person, and he will become wiser still; teach a righteous person and he will add to his learning.", "comment": "sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
tn The term \u201chis\u201d does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
tn The noun \u201cinstruction\u201d does not appear in the Hebrew text, but is supplied in the translation.
tn The Hiphil verb normally means \u201cto cause to know, make known\u201d; but here the context suggests \u201cto teach\u201d (so many English versions)."}, {"pk": 2841387, "translation": "NET", "book": 20, "chapter": 9, "verse": 10, "text": "The beginning of wisdom is to fear the LORD, and acknowledging the Holy One is understanding.", "comment": "tn Heb \u201cknowledge of the Holy One\u201d (so ASV, NAB, NASB, NIV, NRSV).
tn The word is in the plural in the Hebrew (literally \u201choly ones\u201d; KJV \u201cthe holy\u201d). It was translated \u201choly men\u201d in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the Lord. As J. H. Greenstone says, he is \u201call-holy\u201d (Proverbs, 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see IBHS 122-23 \u00a77.4.3b).
sn The difference between \u05ea\u05bc\u05b0\u05d7\u05b4\u05dc\u05bc\u05b7\u05ea (t\u00ffkhillat) here and \u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea (re\u2019shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).
tn Heb \u201cfear of the Lord.\u201d"}, {"pk": 2841388, "translation": "NET", "book": 20, "chapter": 9, "verse": 11, "text": "For because of me your days will be many, and years will be added to your life.", "comment": "tn The verb \u05d5\u05b0\u05d9\u05d5\u05b9\u05e1\u05b4\u05d9\u05e4\u05d5\u05bc (v\u00ffyosifu) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.
tn The preposition \u05d1\u05bc (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, \u00a7247), although it could also be means (Williams, 44, \u00a7243)."}, {"pk": 2841389, "translation": "NET", "book": 20, "chapter": 9, "verse": 12, "text": "If you are wise, you are wise to your own advantage, but if you are a mocker, you alone must bear it.", "comment": "tn The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV \u201cyou\u2026will bear it\u201d), but the obligatory nuance is more appropriate \u2013 \u201cyou must bear it.\u201d These words anticipate James\u2019 warnings that the words we speak will haunt us through life (e.g., James 3:1\u201312).
tc The LXX has an addition: \u201cForsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.\u201d
tn The text simply has the preposition \u05dc\u05b0 (lamed) with a suffix; but this will be the use of the preposition classified as \u201cinterest,\u201d either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, \u00a7271).
tn The perfect tense is here in a conditional clause because of the conjunction following the first colon of the verse that begins with \u201cif.\u201d The perfect tense then lays down the antithetical condition \u2013 \u201cif you mock,\u201d or \u201cif you are a mocker.\u201d"}, {"pk": 2841390, "translation": "NET", "book": 20, "chapter": 9, "verse": 13, "text": "The woman called Folly is brash, she is naive and does not know anything.", "comment": "tn The meaning of the word comes close to \u201criotous.\u201d W. McKane describes her as restless and rootless (Proverbs [OTL], 366).
tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means \u201cbecome still,\u201d \u201cbe at rest,\u201d yielding here the idea of restless (\u201cA Note on \u05d1\u05b7\u05dc\u05be\u05d9\u05b8\u05d3\u05b0\u05e2\u05b8\u05d4 in Proverbs 913,\u201d JTS 4 [1953]: 23-24).
tc The text of v. 13 has been difficult for translators. The MT has, \u201cThe foolish woman is boisterous, simplicity, and knows not what.\u201d The LXX reads, \u201cA foolish and impudent woman comes to lack a morsel, she who knows not shame.\u201d The Syriac has, \u201ca woman lacking in discretion, seductive.\u201d Tg. Prov 9:13 translates it, \u201ca foolish woman and a gadabout, ignorant, and she knows not good.\u201d The Vulgate has, \u201ca woman foolish and noisy, and full of wiles, and knowing nothing at all.\u201d
tn The noun means \u201cfoolishness\u201d (cf. KJV \u201csimple\u201d; NAB \u201cinane\u201d). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax, 15, \u00a767).
tn Heb \u201ca woman of foolishness.\u201d This could be translated as \u201cfoolish woman,\u201d taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or \u201cthe woman, Folly\u201d (cf. NIV). For clarity and stylistic reasons the word \u201ccalled\u201d has been supplied in the translation."}, {"pk": 2841391, "translation": "NET", "book": 20, "chapter": 9, "verse": 14, "text": "So she sits at the door of her house, on a seat at the highest point of the city,"}, {"pk": 2841392, "translation": "NET", "book": 20, "chapter": 9, "verse": 15, "text": "calling out to those who are passing by her in the way, who go straight on their way.", "comment": "tn The infinitive construct \u201ccalling out\u201d functions epexegetically in the sentence, explaining how the previous action was accomplished.
tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.
tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those \u201cwho go straight\u201d means that they are quiet and unwary.
tn The term \u201cher\u201d does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness."}, {"pk": 2841393, "translation": "NET", "book": 20, "chapter": 9, "verse": 16, "text": "\u201cWhoever is simple, let him turn in here,\u201d she says to those who lack understanding.", "comment": "tn This expression is almost identical to v. 4, with the exception of the addition of conjunctions in the second colon: \u201cand the lacking of understanding and she says to him.\u201d The parallel is deliberate, of course, showing the competing appeals for those passing by."}, {"pk": 2841394, "translation": "NET", "book": 20, "chapter": 9, "verse": 17, "text": "\u201cStolen waters are sweet, and food obtained in secret is pleasant!\u201d", "comment": "sn The offer is not wine and meat (which represented wisdom), but water that is stolen. The \u201cwater\u201d will seem sweeter than wine because it is stolen \u2013 the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15\u201319 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the \u201ccalling out\u201d is similar to that of wisdom, but what is being offered is very different.
tn Heb \u201cbread of secrecies.\u201d It could mean \u201cbread [eaten in] secret places,\u201d a genitive of location; or it could mean \u201cbread [gained through] secrets,\u201d a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly would be like stolen water."}, {"pk": 2841395, "translation": "NET", "book": 20, "chapter": 9, "verse": 18, "text": "But they do not realize that the dead are there, that her guests are in the depths of the grave.", "comment": "tc The LXX adds to the end of v. 18: \u201cBut turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.\u201dsn The text has \u201cin the depths of Sheol\u201d (\u05d1\u05bc\u05b0\u05e2\u05b4\u05de\u05b0\u05e7\u05b5\u05d9 \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc, b\u00ff\u2019imqe sh\u00ff\u2019ol). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God\u2019s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction.
sn The \u201cdead\u201d are the Rephaim, the \u201cshades\u201d or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18\u201319; Job 3:13\u201319; Ps 88:5; Isa 14:9\u201311). This approximates an \u201cas-if\u201d motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep\u2019s sayings (ANET 412-414).
tn Heb \u201che does not know.\u201d"}, {"pk": 2841396, "translation": "NET", "book": 20, "chapter": 10, "verse": 1, "text": "The Proverbs of Solomon: A wise child makes a father rejoice, but a foolish child is a grief to his mother.", "comment": "tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.
sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.
tn Heb \u201cson.\u201d
tn Heb \u201cgrief of his mother.\u201d The noun \u201cgrief\u201d is in construct, and \u201cmother\u201d is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.
tn Heb \u201cson.\u201d"}, {"pk": 2841397, "translation": "NET", "book": 20, "chapter": 10, "verse": 2, "text": "Treasures gained by wickedness do not profit, but righteousness delivers from mortal danger.", "comment": "sn The term \u201crighteousness\u201d here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.
tn Heb \u201ctreasures of wickedness\u201d (so KJV, ASV); NASB \u201cIll-gotten gains\u201d; TEV \u201cWealth that you get by dishonesty.\u201d
tn Heb \u201cdeath.\u201d This could refer to literal death, but it is probably figurative here for mortal danger or ruin."}, {"pk": 2841398, "translation": "NET", "book": 20, "chapter": 10, "verse": 3, "text": "The LORD satisfies the appetite of the righteous, but he thwarts the craving of the wicked.", "comment": "tn The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) means \u201csoul\u201d but its root meaning is \u201cthroat\u201d and it has a broad range of meanings; here it denotes \u201cappetite\u201d (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote \u201cdesire\u201d (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives \u2013 as far as spiritual values are concerned.
tn Heb \u201cdoes not allow\u2026to go hungry.\u201d The expression \u201cThe Lord does not allow the appetite of the righteous to go hungry\u201d is an example of tapeinosis \u2013 a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.
tn Heb \u201cthrusts away\u201d (cf. ASV, NASB); NLT \u201crefuses to satisfy.\u201d The verb \u05d4\u05b8\u05d3\u05b7\u05e3 (hadaf) means \u201cto thrust away; to push; to drive,\u201d either to depose or reject (BDB 213 s.v.).
tn This verse contrasts the \u201cappetite\u201d of the righteous with the \u201ccraving\u201d of the wicked. This word \u05d4\u05b7\u05d5\u05bc\u05b7\u05d4 (havvah, \u201ccraving\u201d) means \u201cdesire\u201d often in a bad sense, as \u2018the desire of the wicked,\u201d which could not be wholesome (Ps 52:9)."}, {"pk": 2841399, "translation": "NET", "book": 20, "chapter": 10, "verse": 4, "text": "The one who is lazy becomes poor, but the one who works diligently becomes wealthy.", "comment": "tc The MT reads \u05e8\u05b8\u05d0\u05e9\u05c1 (ra\u2019sh, \u201cpoor\u201d) which is the plene spelling of \u05e8\u05b8\u05e9\u05c1 (rash, \u201cpoor [person]\u201d; HALOT 1229-30 s.v. \u05e8\u05b5\u05d9\u05e9\u05c1). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization \u05e8\u05b4\u05d9\u05e9\u05c1 (rish, \u201cpoverty\u201d) which is from the same root, and essentially means the same thing.tn Heb \u201ccauses poverty.\u201d The expression is literally, \u201cthe palm of slackness causes poverty.\u201d
tn Heb \u201ca palm of slackness.\u201d The genitive noun \u05e8\u05b0\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 (remiyyah, \u201cslackness\u201d) functions as an attributive adjective: \u201ca slack palm\u201d (BDB 941 s.v.). The term \u05db\u05b7\u05e3 (khaf, \u201cpalm\u201d) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The \u201cslack hand\u201d is contrasted with the \u201cdiligent hand.\u201d A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, \u201cWisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,\u201d BiBh 14 (1988): 28-49.
tn Heb \u201cbut the hand of the diligent\u201d (so KJV, NAB, NASB, NRSV). The genitive noun \u05d7\u05b8\u05e8\u05d5\u05bc\u05e6\u05b4\u05d9\u05dd (kharutsim, \u201cdiligence\u201d) functions as an attributive adjective: \u201ca diligent hand.\u201d The noun \u05d7\u05b8\u05e8\u05d5\u05bc\u05e6\u05b4\u05d9\u05dd (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term \u05d9\u05b8\u05d3 (yad, \u201chand\u201d) is a synecdoche of part (= \u201chand\u201d) for the whole person (= \u201cthe one who works with his hands\u201d). The hand is emphasized because it is the instrument of physical labor.
tn Heb \u201cmakes rich\u201d (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, \u201cthe hand of the diligent makes rich.\u201d"}, {"pk": 2841400, "translation": "NET", "book": 20, "chapter": 10, "verse": 5, "text": "The one who gathers crops in the summer is a wise son, but the one who sleeps during the harvest is a son who brings shame to himself.", "comment": "sn The term \u201csleeps\u201d is figurative, an implied comparison that has become idiomatic (like the contemporary English expression \u201casleep on the job\u201d). It means that this individual is lazy or oblivious to the needs of the hour.
tn Heb \u201cprudent.\u201d The term \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.
tn The phrase \u201cto himself\u201d does not appear in the Hebrew text, but is supplied for the sake of clarity. Another option is \u201cto his father.\u201d
tn The direct object \u201ccrops\u201d does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness."}, {"pk": 2841401, "translation": "NET", "book": 20, "chapter": 10, "verse": 6, "text": "Blessings are on the head of the righteous, but the speech of the wicked conceals violence.", "comment": "sn The word \u201cblessings\u201d has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (\u201cEveryone praises good people\u201d).
tn Heb \u201cthe mouth.\u201d The term \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) functions as a metonymy of cause for speech.
tn Heb \u201ccovers.\u201d Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
tn The syntax of this line is ambiguous. The translation takes \u201cthe mouth of the wicked\u201d as the nominative subject and \u201cviolence\u201d as the accusative direct object; however, the subject might be \u201cviolence,\u201d hence: \u201cviolence covers the mouth of the wicked\u201d (cf. KJV, ASV, NIV)."}, {"pk": 2841402, "translation": "NET", "book": 20, "chapter": 10, "verse": 7, "text": "The memory of the righteous is a blessing, but the reputation of the wicked will rot.", "comment": "sn \u201cMemory\u201d (\u05d6\u05b5\u05db\u05b6\u05e8, zekher) and \u201cname\u201d are often paired as synonyms. \u201cMemory\u201d in this sense has to do with reputation, fame. One\u2019s reputation will be good or bad by righteousness or wickedness respectively.
tn Heb \u201cname.\u201d The term \u201cname\u201d often functions as a metonymy of association for reputation (BDB 1028 s.v. \u05e9\u05c1\u05b5\u05dd 2.b).
tn The editors of BHS suggest a reading \u201cwill be cursed\u201d to make a better parallelism, but the reading of the MT is more striking as a metaphor.sn To say the wicked\u2019s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while."}, {"pk": 2841403, "translation": "NET", "book": 20, "chapter": 10, "verse": 8, "text": "The wise person accepts instructions, but the one who speaks foolishness will come to ruin.", "comment": "tn Heb \u201cthe wise of heart\u201d (so NASB, NRSV). The genitive noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) functions as an attributive adjective: \u201cthe wise heart.\u201d The term \u05dc\u05b5\u05d1 functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).
tn Heb \u201cfool of lips.\u201d The phrase is a genitive of specification: \u201ca fool in respect to lips.\u201d The term \u201clips\u201d is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.
tn The Niphal verb \u05dc\u05b8\u05d1\u05b7\u05d8 (lavat) means \u201cto be thrust down [or, away]\u201d; that is, \u201cto be ruined; to fall\u201d or \u201cto stumble\u201d (e.g., Hos 4:14). The fool who refuses to listen to advice \u2013 but abides by his own standards which he freely expresses \u2013 will suffer the predicaments that he creates.
tn Heb \u201ccommandments.\u201d"}, {"pk": 2841404, "translation": "NET", "book": 20, "chapter": 10, "verse": 9, "text": "The one who conducts himself in integrity will live securely, but the one who behaves perversely will be found out.", "comment": "tn Heb \u201che who perverts his ways\u201d (so NASB); NIV \u201cwho takes crooked paths\u201d (NLT similar). The Piel participle \u05de\u05b0\u05e2\u05b7\u05e7\u05bc\u05b5\u05e9\u05c1 (m\u00ff\u2019aqqesh) means \u201cmake crooked; twisted; perverse.\u201d It is stronger than simply taking crooked paths; it refers to perverting the ways. The one who is devious will not get away with it.
sn \u201cIntegrity\u201d here means \u201cblameless\u201d in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.
tn Heb \u201cwalks.\u201d
tn Heb \u201che who walks.\u201d The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle."}, {"pk": 2841405, "translation": "NET", "book": 20, "chapter": 10, "verse": 10, "text": "The one who winks his eye causes trouble, and the one who speaks foolishness will come to ruin.", "comment": "tn The term (\u05e7\u05b8\u05e8\u05b7\u05e5, qarats) describes a person who habitually \u201cwinks\u201d his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.
tn Heb \u201cgives.\u201d
tn Heb \u201cthe fool of lips\u201d; cf. NASB \u201ca babbling fool.\u201d The phrase is a genitive of specification: \u201ca fool in respect to lips.\u201d The term \u201clips\u201d is a metonymy of cause (= lips) for effect (= speech). The word for fool (\u05d0\u05b6\u05d5\u05b4\u05d9\u05dc, \u2019evil) refers to someone who despises knowledge and discernment.
tn Heb \u201cthe eye.\u201d"}, {"pk": 2841406, "translation": "NET", "book": 20, "chapter": 10, "verse": 11, "text": "The teaching of the righteous is a fountain of life, but the speech of the wicked conceals violence.", "comment": "tn Heb \u201cmouth.\u201d The word \u201cmouth\u201d is metonymy of cause, representing what the righteous say and teach.
tn The syntax of this line is ambiguous. The translation takes \u201cthe mouth of the wicked\u201d as the nominative subject and \u201cviolence\u201d as the accusative direct object; however, the subject might be \u201cviolence,\u201d hence: \u201cviolence covers the mouth of the wicked.\u201d
tn Heb \u201ca fountain of life is the mouth of the righteous\u201d (NAB similar). The subject (\u201ca fountain of life\u201d) and the predicate (\u201cthe mouth of the righteous\u201d) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, \u201cthe fountain of life,\u201d may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, \u201cWise and Foolish, Righteous and Wicked,\u201d VT 29 (1972): 145-65.
tn Heb \u201cthe mouth.\u201d The term \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) functions as a metonymy of cause for speech.
tn Heb \u201ccovers.\u201d Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422)."}, {"pk": 2841407, "translation": "NET", "book": 20, "chapter": 10, "verse": 12, "text": "Hatred stirs up dissension, but love covers all transgressions.", "comment": "sn Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).
sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor)."}, {"pk": 2841408, "translation": "NET", "book": 20, "chapter": 10, "verse": 13, "text": "Wisdom is found in the words of the discerning person, but the one who lacks wisdom will be disciplined.", "comment": "tn Heb \u201cthe one who is discerning.\u201d The term \u201cdiscerning\u201d describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.
tn Heb \u201con the lips\u201d (so NAB, NASB, NRSV). The term \u201clips\u201d is a metonymy of cause for the words spoken by the lips.
tn Heb \u201ca rod is for the back of the one lacking heart.\u201d The term \u05e9\u05c1\u05b5\u05d1\u05b6\u05d8 (shevet, \u201crod\u201d) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term \u05d2\u05b5\u05d5 (gev, \u201cback\u201d) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.
tn Heb \u201cthe one lacking of heart.\u201d The noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) functions as a genitive of specification: \u201clacking in respect to heart.\u201d The term \u05dc\u05b5\u05d1 functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a)."}, {"pk": 2841409, "translation": "NET", "book": 20, "chapter": 10, "verse": 14, "text": "Those who are wise store up knowledge, but foolish speech leads to imminent destruction.", "comment": "tn Heb \u201cnear destruction.\u201d The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13\u201318). See also Ptah-hotep and Amenemope in ANET 414 and 423.
tn Heb \u201cthe mouth of foolishness\u201d; cf. NRSV, NLT \u201cthe babbling of a fool.\u201d The term \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) functions as a metonymy of cause for speech. The genitive \u05d0\u05b6\u05d5\u05b4\u05d9\u05dc (\u2019evil, \u201cfoolishness\u201d) functions as an attributive adjective: \u201ca foolish mouth\u201d = foolish speech.
sn The verb \u05e6\u05b8\u05e4\u05b7\u05df (tsafan, \u201cto store up; to treasure\u201d) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.
tn Heb \u201cwise men.\u201d"}, {"pk": 2841410, "translation": "NET", "book": 20, "chapter": 10, "verse": 15, "text": "The wealth of a rich person is like a fortified city, but the poor are brought to ruin by their poverty.", "comment": "tn Heb \u201cis their poverty.\u201d
tn Heb \u201cthe ruin of the poor.\u201d The term \u05d3\u05bc\u05b7\u05dc\u05bc\u05b4\u05d9\u05dd (dalim, \u201cof the poor\u201d) functions as an objective genitive. Poverty leads to the ruin of the poor. The term \u201cruin\u201d includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.
tn Heb \u201ca city of his strength.\u201d The genitive \u05e2\u05b9\u05d6 (\u2019oz, \u201cstrength\u201d) functions as an attributive genitive: \u201cstrong city\u201d = \u201cfortified city.\u201d This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).
tn Heb \u201cis.\u201d This expression, \u201ca rich man\u2019s wealth is his strong city,\u201d is a metaphor. The comparative particle \u201clike\u201d is supplied in the translation for the sake of clarity and smoothness."}, {"pk": 2841411, "translation": "NET", "book": 20, "chapter": 10, "verse": 16, "text": "The reward which the righteous receive is life; the recompense which the wicked receive is judgment.", "comment": "tn Heb \u201cthe harvest of the wicked.\u201d
tn Heb \u201crecompense\u201d (so NAB); NASB, NIV \u201cwages.\u201d The noun \u05e4\u05bc\u05b0\u05e2\u05bb\u05dc\u05bc\u05b7\u05d4 (p\u00ff\u2019ullah) has a two-fold range of meanings: (1) \u201cwork; deed\u201d and (2) \u201creward; recompense\u201d (BDB 821 s.v.). There is a clear correlation between a person\u2019s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.
tn Heb \u201cthe recompense of the righteous.\u201d
tn Heb \u201charvest.\u201d The term \u05ea\u05bc\u05b0\u05d1\u05d5\u05bc\u05d0\u05b7\u05ea (t\u00ffvu\u2019at, \u201charvest; yield\u201d) is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer\u2019s labors with the consequences of the actions of the wicked. They will \u201creap\u201d (= judgment) what they \u201csow\u201d (= sin).
tn Heb \u201csin.\u201d The term \u05d7\u05b7\u05d8\u05bc\u05b8\u05d0\u05ea (khatta\u2019t, \u201csin\u201d) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, \u201cThe Meaning of \u05d7\u05b7\u05d8\u05bc\u05b8\u05d0\u05ea in Proverbs X.16,\u201d JTS 15 (1964): 295-96."}, {"pk": 2841412, "translation": "NET", "book": 20, "chapter": 10, "verse": 17, "text": "The one who heeds instruction is on the way to life, but the one who rejects rebuke goes astray.", "comment": "sn The contrast with the one who holds fast to discipline is the one who forsakes or abandons reproof or correction. Whereas the first is an example, this latter individual causes people to wander from the true course of life, that is, causes them to err.
tn Heb \u201cdiscipline.\u201d The noun \u05de\u05d5\u05bc\u05e1\u05b8\u05e8 (musar) has a basic two-fold range of meanings: (1) \u201cdiscipline\u201d (so NIV; NAB \u201cadmonition\u201d; NCV, NLT \u201ccorrection\u201d) and (2) \u201cinstruction\u201d (BDB 416 s.v.; so KJV, NASB, NRSV). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).
tn The term is a genitive of location indicating the goal (IBHS 147-48 \u00a79.5.2f)."}, {"pk": 2841413, "translation": "NET", "book": 20, "chapter": 10, "verse": 18, "text": "The one who conceals hatred utters lies, and the one who spreads slander is certainly a fool.", "comment": "tn Heb \u201clips of falsehood.\u201d The genitive noun \u05e9\u05c1\u05b8\u05e7\u05b6\u05e8 (shaqer, \u201cfalsehood\u201d) functions as an attributive genitive. The noun \u201clips\u201d is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).
tn Heb \u201ccauses to go out.\u201d The Hiphil of \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa) literally means \u201cto cause to go out\u201d (BDB 424 s.v. Hiph.1). This may refer to speech (\u201cto utter\u201d) in the sense of causing words to go out of one\u2019s mouth, or it may refer to slander (\u201cto spread\u201d) in the sense of causing slander to go out to others.
tn The word \u05d3\u05b4\u05d1\u05bc\u05b8\u05d4 (dibbah) means \u201cwhispering; defamation; evil report\u201d (BDB 179 s.v.). Cf. NAB \u201caccusations\u201d; TEV \u201cgossip.\u201dsn The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects (ANET 423, 429).
tn Heb \u201che is a fool.\u201d The independent personal pronoun \u05d4\u05d5\u05bc\u05d0 (hu\u2019, \u201che\u201d) is used for emphasis. This is reflected in the translation as \u201ccertainly.\u201d"}, {"pk": 2841414, "translation": "NET", "book": 20, "chapter": 10, "verse": 19, "text": "When words abound, transgression is inevitable, but the one who restrains his words is wise.", "comment": "tn Heb \u201cdoes not cease.\u201d It is impossible to avoid sinning in an abundance of words \u2013 sooner or later one is bound to say something wrong.
tn Heb \u201chis lips\u201d (so KJV, NAB, NASB); NIV \u201chis tongue.\u201d The term \u201clips\u201d is a metonymy of cause for speech.
tn Or \u201cholds his lips under control.\u201d The verb \u05d7\u05b8\u05e9\u05c2\u05b7\u05da\u05b0 (khasakh) means \u201cto withhold; to restrain; to hold in check\u201d (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. \u05d7\u05e9\u05c2\u05da\u05b0)."}, {"pk": 2841415, "translation": "NET", "book": 20, "chapter": 10, "verse": 20, "text": "What the righteous say is like the best silver, but what the wicked think is of little value.", "comment": "tn The comparative \u201clike\u201d is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tn Or \u201cpure\u201d; Heb \u201cchoice.\u201d
tn Heb \u201cthe heart of the wicked\u201d (so KJV, NAB, NIV). The term \u201cheart\u201d functions as a metonymy of cause for thoughts. The term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3\u20134).
tn Heb \u201clike little.\u201d This expression refers to what has little value: \u201clittle worth\u201d (so KJV, NAB, NRSV; cf. BDB 590 s.v. \u05de\u05b0\u05e2\u05b7\u05d8 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.
tn Heb \u201cthe lips of the righteous.\u201d The term \u201clips\u201d functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend."}, {"pk": 2841416, "translation": "NET", "book": 20, "chapter": 10, "verse": 21, "text": "The teaching of the righteous feeds many, but fools die for lack of wisdom.", "comment": "tn The verb \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah) means \u201cto feed\u201d or \u201cto shepherd\u201d (e.g., Gen 48:15). What they say will meet the needs of many.
tn Heb \u201clips.\u201d The term \u201clips\u201d functions as a metonymy of cause for what is said (or in this case taught).
tn In what sense the fool \u201cdies\u201d is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.
tn Heb \u201cheart.\u201d The term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a)."}, {"pk": 2841417, "translation": "NET", "book": 20, "chapter": 10, "verse": 22, "text": "The blessing from the LORD makes a person rich, and he adds no sorrow to it.", "comment": "tn Heb \u201cof the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions here as a genitive of source.
tn Heb \u201ctoil.\u201d The noun \u05e2\u05b6\u05e6\u05b6\u05d1 (\u2019etsev) has a basic two-fold range of meanings: (1) \u201ctoil; labor\u201d which produces pain and sorrow, and (2) \u201cpain; sorrow\u201d which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of \u201ctoil\u201d in man\u2019s labor (Gen 3:17) and the \u201cpain\u201d in the woman\u2019s child-bearing (Gen 3:16). God\u2019s blessing is pure and untarnished \u2013 it does not bring physical pain or emotional sorrow.
tn Heb \u201cwith.\u201d
tn Heb \u201cmakes rich\u201d (so NASB); NAB \u201cbrings wealth.\u201d The direct object \u201ca person\u201d does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.
tn The term \u05d1\u05bc\u05b0\u05e8\u05b8\u05db\u05bc\u05b8\u05d4 (b\u00ffrakhah, \u201cblessing\u201d) refers to a gift, enrichment or endowment from the Lord."}, {"pk": 2841418, "translation": "NET", "book": 20, "chapter": 10, "verse": 23, "text": "Carrying out a wicked scheme is enjoyable to a fool, and so is wisdom for the one who has discernment.", "comment": "tn Heb \u201ca man of discernment.\u201d
tn Heb \u201clike sport\u201d (so NASB, NRSV). The noun \u05e9\u05c2\u05b0\u05d7\u05d5\u05b9\u05e7 (s\u00ffkhoq, \u201csport\u201d) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child\u2019s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.
tn Heb \u201cdoing a plan.\u201d The noun \u05d6\u05b4\u05de\u05bc\u05b8\u05d4 (zimmah, \u201cplan\u201d) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah, \u201cto do\u201d) here means \u201cto carry out (a plan)\u201d (BDB 794 s.v.)."}, {"pk": 2841419, "translation": "NET", "book": 20, "chapter": 10, "verse": 24, "text": "What the wicked fears will come on him; what the righteous desire will be granted.", "comment": "tn Heb \u201cthe desire of the righteous.\u201d The noun \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 (tsadiq, \u201crighteous\u201d) is a subjective genitive.
tn Heb \u201cthe dread of the wicked.\u201d The noun \u05e8\u05b8\u05e9\u05c1\u05b8\u05e2 (rasha\u2019, \u201cwicked\u201d) is a subjective genitive. The noun \u05de\u05b0\u05d2\u05d5\u05b9\u05e8\u05b7\u05ea (m\u00ffgorat) refers to \u201cthe feared thing,\u201d that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.
tn Heb \u201cit will give.\u201d When used without an expressed subject, the verb \u05d9\u05b4\u05ea\u05bc\u05b5\u05df (yitten) has a passive nuance: \u201cit will be granted.\u201d"}, {"pk": 2841420, "translation": "NET", "book": 20, "chapter": 10, "verse": 25, "text": "When the storm passes through, the wicked are swept away, but the righteous are an everlasting foundation.", "comment": "sn The word for \u201cstorm wind\u201d comes from the root \u05e1\u05d5\u05bc\u05e3 (suf, \u201cto come to an end; to cease\u201d). The noun may then describe the kind of storm that makes an end of things, a \u201cwhirlwind\u201d (so KJV, NASB; NLT \u201ccyclone\u201d). It is used in prophetic passages that describe swift judgment and destruction.
tn Heb \u201cthe wicked are not\u201d; ASV, NAB, NASB \u201cis no more.\u201d
tn Heb \u201ca foundation forever\u201d; NLT \u201chave a lasting foundation.\u201d sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security."}, {"pk": 2841421, "translation": "NET", "book": 20, "chapter": 10, "verse": 26, "text": "Like vinegar to the teeth and like smoke to the eyes, so is the sluggard to those who send him.", "comment": "sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.
tn The participle is plural, and so probably should be taken in a distributive sense: \u201cto each one who sends him.\u201d"}, {"pk": 2841422, "translation": "NET", "book": 20, "chapter": 10, "verse": 27, "text": "Fearing the LORD prolongs life, but the life span of the wicked will be shortened.", "comment": "tn Heb \u201cthe fear of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions as an objective genitive.
sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.
tn Heb \u201cdays\u201d (so KJV, ASV).
tn Heb \u201cyears.\u201d The term \u201cyears\u201d functions as a synecdoche of part (= years) for the whole (= lifespan)."}, {"pk": 2841423, "translation": "NET", "book": 20, "chapter": 10, "verse": 28, "text": "The hope of the righteous is joy, but the expectation of the wicked will remain unfulfilled.", "comment": "tn Heb \u201cwill perish\u201d; NAB \u201ccomes to nought.\u201d
sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God\u2019s justice. The words \u05ea\u05bc\u05d5\u05b9\u05d7\u05b6\u05dc\u05b6\u05ea (tokhelet, from \u05d9\u05b8\u05d7\u05b7\u05dc, yakhal) and \u05ea\u05bc\u05b4\u05e7\u05b0\u05d5\u05b7\u05ea (tiqvat, from \u05e7\u05b8\u05d5\u05b8\u05d4, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope."}, {"pk": 2841424, "translation": "NET", "book": 20, "chapter": 10, "verse": 29, "text": "The way of the LORD is like a stronghold for the upright, but it is destruction to evildoers.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tn Heb \u201cthose who practice iniquity.\u201d
tn Or \u201cruin\u201d (so NIV).
tn Heb \u201cfor the one with integrity\u201d (\u05dc\u05b7\u05ea\u05bc\u05b9\u05dd, latom).
sn The \u201cway of the Lord\u201d is an idiom for God\u2019s providential administration of life; it is what the Lord does (\u201cway\u201d being a hypocatastasis)."}, {"pk": 2841425, "translation": "NET", "book": 20, "chapter": 10, "verse": 30, "text": "The righteous will never be moved, but the wicked will not inhabit the land.", "comment": "sn This proverb concerns the enjoyment of covenant blessings \u2013 dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there \u2013 they will be exiled."}, {"pk": 2841426, "translation": "NET", "book": 20, "chapter": 10, "verse": 31, "text": "The speech of the righteous bears the fruit of wisdom, but the one who speaks perversion will be destroyed.", "comment": "tn Heb \u201cthe mouth.\u201d The term \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) functions as a metonymy of cause for speech.
tn Heb \u201cwill be cut off\u201d (so NAB, NRSV, NLT); cf. KJV, NASB, NIV \u201ccut out.\u201d Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.
tn Heb \u201cthe tongue of perversions.\u201d The noun \u05ea\u05bc\u05b7\u05d4\u05b0\u05e4\u05bc\u05bb\u05db\u05d5\u05b9\u05ea (tahpukhot, \u201cperversions\u201d) functions as a genitive of content; it refers to what the tongue says \u2013 perverse things. The plural form depicts a plural of character. The term \u05dc\u05b8\u05e9\u05c1\u05d5\u05b9\u05df (lashon, \u201ctongue\u201d) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term \u05ea\u05bc\u05b7\u05d4\u05b0\u05e4\u05bc\u05bb\u05db\u05d5\u05b9\u05ea (\u201cperversions\u201d) refers to those who turn things upside down, overthrow, or pervert what is right.
tn Heb \u201cbears wisdom.\u201d The verb \u05e0\u05d5\u05bc\u05d1 (nuv) means \u201cto bear fruit.\u201d It is used figuratively of the righteous; they produce wisdom and righteousness. The term \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 (khokhmah, \u201cwisdom\u201d) represents the \u201cfruit\u201d that the righteous bear: \u201cthey bear the fruit of wisdom\u201d (BDB 626 s.v.)."}, {"pk": 2841427, "translation": "NET", "book": 20, "chapter": 10, "verse": 32, "text": "The lips of the righteous know what is pleasing, but the speech of the wicked is perverse.", "comment": "sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.
tn Heb \u201clips.\u201d The term \u201clips\u201d is a metonymy of cause for what is said.
sn The verb \u201cknow\u201d applied to \u201clips\u201d is unusual. \u201cLips\u201d is a metonymy for what the righteous say; and their words \u201cknow\u201d (a personification) what is pleasing, i.e., they are acquainted with."}, {"pk": 2841428, "translation": "NET", "book": 20, "chapter": 11, "verse": 1, "text": "The LORD abhors dishonest scales, but an accurate weight is his delight.", "comment": "tn Heb \u201can abomination of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) is a subjective genitive.
tn Heb \u201cscales of deception.\u201d The genitive is attributive: \u201cdeceptive scales.\u201d This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13\u201316; Lev 10:35-36), as did the ancient Near East (ANET 388, 423).
tn Heb \u201ca perfect stone.\u201d Stones were used for measuring amounts of silver on the scales; here the stone that pleases the Lord is whole, complete, perfect (from \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd, shalem). It was one that would give an honest, accurate measurement."}, {"pk": 2841429, "translation": "NET", "book": 20, "chapter": 11, "verse": 2, "text": "When pride comes, then comes disgrace, but with humility comes wisdom.", "comment": "tn The term \u201ccomes\u201d does not appear in the Hebrew, but is supplied in the translation from parallelism.
tn Heb \u201cpresumptuousness.\u201d This term is from the root \u05d6\u05b4\u05d9\u05d3, zid (or \u05d6\u05d5\u05bc\u05d3, zud) which means \u201cto boil; to seethe; to act proudly; to act presumptuously.\u201d The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).
tn The verbs show both the sequence and the correlation. The first is the perfect tense of \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cto enter; to come\u201d); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.
sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
tn Heb \u201cmodesty\u201d; KJV, ASV \u201cthe lowly.\u201d The adjective \u05e6\u05b0\u05e0\u05d5\u05bc\u05e2\u05b4\u05d9\u05dd (ts\u00ffnu\u2019im, \u201cmodest\u201d) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., \u201cLet the dry [adjective] appear!\u201d = dry land (Gen 1:9). The root \u05e6\u05b8\u05e0\u05b7\u05e2 (tsana\u2019, \u201cto be modest; to be humble\u201d) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility."}, {"pk": 2841430, "translation": "NET", "book": 20, "chapter": 11, "verse": 3, "text": "The integrity of the upright guides them, but the crookedness of the unfaithful destroys them.", "comment": "sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity \u2013 blamelessness \u2013 and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.
tc The form is a Kethib/Qere reading. The Qere \u05d9\u05b0\u05e9\u05c1\u05b8\u05d3\u05bc\u05b5\u05dd (y\u00ffshadem) is an imperfect tense with the pronominal suffix. The Kethib \u05d5\u05b0\u05e9\u05c1\u05b7\u05d3\u05bc\u05b8\u05dd (v\u00ffshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions."}, {"pk": 2841431, "translation": "NET", "book": 20, "chapter": 11, "verse": 4, "text": "Wealth does not profit in the day of wrath, but righteousness delivers from mortal danger.", "comment": "tn Heb \u201cfrom death.\u201d
sn The \u201cday of wrath\u201d refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment."}, {"pk": 2841432, "translation": "NET", "book": 20, "chapter": 11, "verse": 5, "text": "The righteousness of the blameless will make straight their way, but the wicked person will fall by his own wickedness.", "comment": "sn The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.
tn Heb \u201chis way.\u201d"}, {"pk": 2841433, "translation": "NET", "book": 20, "chapter": 11, "verse": 6, "text": "The righteousness of the upright will deliver them, but the faithless will be captured by their own desires.", "comment": "sn The contrast is between being rescued or delivered (\u05e0\u05b8\u05e6\u05b7\u05dc, natsal) and being captured (\u05dc\u05b8\u05db\u05b7\u05d3, lakhad). Righteousness is freeing; [evil] desires are enslaving.
tn Heb \u201cbut by the desire of the faithless are they taken captive.\u201d
tn Heb \u201ctaken captive\u201d (so NRSV); NIV, TEV \u201care trapped.\u201d"}, {"pk": 2841434, "translation": "NET", "book": 20, "chapter": 11, "verse": 7, "text": "When a wicked person dies, his expectation perishes, and the hope of his strength perishes.", "comment": "tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.sn The subject of this proverb is the hope of the wicked, showing its consequences \u2013 his expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.
tc There are several suggested changes for this word \u05d0\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd (\u2019onim, \u201cvigor\u201d or \u201cstrength\u201d). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it \u201cwho practice crookedness,\u201d deriving it from the first root which means \u201cwickedness.\u201d
tc The LXX adds an antithesis to this: \u201cWhen the righteous dies, hope does not perish.\u201d The LXX translators wanted to see the hope of the righteous fulfilled in the world to come."}, {"pk": 2841435, "translation": "NET", "book": 20, "chapter": 11, "verse": 8, "text": "The righteous person is delivered out of trouble, and the wicked turns up in his stead.", "comment": "tn The verb is masculine singular, so the subject cannot be \u201ctrouble.\u201d The trouble from which the righteous escape will come on the wicked \u2013 but the Hebrew text literally says that the wicked \u201ccomes [= arrives; turns up; shows up] in the place of the righteous.\u201d Cf. NASB \u201cthe wicked takes his place\u201d; NRSV \u201cthe wicked get into it instead\u201d; NIV \u201cit comes on the wicked instead.\u201d
tn The verb is the Niphal perfect from the first root \u05d7\u05b8\u05dc\u05b7\u05e5 (khalats), meaning \u201cto draw off; to withdraw,\u201d and hence \u201cto be delivered.\u201dsn The verse is not concerned with the problem of evil and the suffering of the righteous; it is only concerned with the principle of divine justice."}, {"pk": 2841436, "translation": "NET", "book": 20, "chapter": 11, "verse": 9, "text": "With his speech the godless person destroys his neighbor, but by knowledge the righteous will be delivered.", "comment": "sn The Hebrew word originally meant \u201cimpious, godless, polluted, profane.\u201d It later developed the idea of a \u201chypocrite\u201d (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.
tn Heb \u201cwith his mouth.\u201d The term \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) functions as a metonymy of cause for speech.
sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.
sn The verb \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat) means \u201cto destroy; to ruin\u201d (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (\u201cthis goes on\u201d) or potential imperfect (\u201cthey can do this\u201d)."}, {"pk": 2841437, "translation": "NET", "book": 20, "chapter": 11, "verse": 10, "text": "When the righteous do well, the city rejoices; when the wicked perish, there is joy.", "comment": "sn The verb \u05ea\u05bc\u05b7\u05e2\u05b2\u05dc\u05b9\u05e5 (ta\u2019alots, \u201cto rejoice; to exult\u201d) is paralleled with the noun \u05e8\u05b4\u05e0\u05bc\u05b8\u05d4 (rinnah, \u201cringing cry\u201d). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, \u201cHowever drab the world makes out virtue to be, it appreciates the boon of it in public life\u201d (Proverbs [TOTC], 91).
tn The text has \u201cin the good [\u05d1\u05bc\u05b0\u05d8\u05d5\u05b9\u05d1, b\u00fftov] of the righteous,\u201d meaning when they do well, when they prosper. Cf. NCV, NLT \u201csucceed\u201d; TEV \u201chave good fortune.\u201d"}, {"pk": 2841438, "translation": "NET", "book": 20, "chapter": 11, "verse": 11, "text": "A city is exalted by the blessing provided from the upright, but it is destroyed by the counsel of the wicked.", "comment": "sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.
tn Heb \u201cthe blessing of the upright.\u201d This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.
tn Heb \u201cmouth.\u201d The term \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) functions as a metonymy of cause for counsel, as the parallelism suggests."}, {"pk": 2841439, "translation": "NET", "book": 20, "chapter": 11, "verse": 12, "text": "The one who denounces his neighbor lacks wisdom, but the one who has discernment keeps silent.", "comment": "tn Heb \u201cheart.\u201d The noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).
tn Heb \u201cdespises\u201d (so NASB) or \u201cbelittles\u201d (so NRSV). The participle \u05d1\u05bc\u05b8\u05d6 (baz, from \u05d1\u05bc\u05d5\u05bc\u05d6, buz) means \u201cto despise; to show contempt for\u201d someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.
tn Heb \u201ca man of discernment.\u201d
sn The verb translated \u201ckeeps silence\u201d (\u05d9\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05e9\u05c1, yakharish) means \u201cholds his peace.\u201d Rather than publicly denouncing another person\u2019s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate."}, {"pk": 2841440, "translation": "NET", "book": 20, "chapter": 11, "verse": 13, "text": "The one who goes about slandering others reveals secrets, but the one who is trustworthy conceals a matter.", "comment": "tn Heb \u201cfaithful of spirit.\u201d This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.
tn The participle \u05de\u05b0\u05d2\u05b7\u05dc\u05bc\u05b6\u05d4 (m\u00ffgaleh) means \u201cuncovering\u201d or \u201crevealing\u201d secrets.sn This is the intent of a person who makes disparaging comments about others \u2013 he cannot wait to share secrets that should be kept.
tn Heb \u201cgoing about in slander.\u201d This expression refers to a slanderer. The noun means \u201cslander\u201d and so \u201ctale-bearer\u201d (so KJV, ASV, NASB), \u201cinformer.\u201d The related verb (\u05e8\u05b8\u05db\u05b7\u05dc, rakhal) means \u201cto go about\u201d from one person to another, either for trade or for gossip."}, {"pk": 2841441, "translation": "NET", "book": 20, "chapter": 11, "verse": 14, "text": "When there is no guidance a nation falls, but there is success in the abundance of counselors.", "comment": "tn Heb \u201cvictory.\u201d This term \u05ea\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05d4 (teshu\u2019ah) means \u201csalvation\u201d or \u201cvictory\u201d (BDB 448 s.v.); cf. NAB, TEV \u201csecurity\u201d; NRSV, NLT \u201csafety.\u201d Here, it connotes \u201csuccess\u201d as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.
tn The word \u05ea\u05bc\u05b7\u05d7\u05b0\u05d1\u05bc\u05bb\u05dc\u05d5\u05b9\u05ea (takhvulot, \u201cguidance; direction\u201d) is derived from the root I \u05d7\u05b8\u05d1\u05b7\u05dc (khaval, \u201crope-pulling\u201d and \u201csteering\u201d or \u201cdirecting\u201d a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation."}, {"pk": 2841442, "translation": "NET", "book": 20, "chapter": 11, "verse": 15, "text": "The one who puts up security for a stranger will surely have trouble, but whoever avoids shaking hands will be secure.", "comment": "tn Heb \u201cstriking.\u201d The imagery here is shaking hands to seal a contract. The term \u201chands\u201d does not appear in the Hebrew text, but is implied.
tn Heb \u201chates.\u201d The term \u05e9\u05c2\u05b9\u05e0\u05b5\u05d0 (shoneh) means \u201cto reject,\u201d and here \u201cto avoid.\u201d The participle is substantival, functioning as the subject of the clause. The next participle, \u05ea\u05b9\u05e7\u05b0\u05e2\u05b4\u05d9\u05dd (toq\u2019im, \u201cstriking hands\u201d), is its object, telling what is hated. The third participle \u05d1\u05bc\u05d5\u05b9\u05d8\u05b5\u05d7\u05b7 (boteakh, \u201cis secure\u201d) functions verbally.
tn The sentence begins with the Niphal imperfect and the cognate (\u05e8\u05b7\u05e2\u05be\u05d9\u05b5\u05e8\u05d5\u05b9\u05e2\u05b7, ra\u2019-yeroa\u2019), stressing that whoever does this \u201cwill certainly suffer hurt.\u201d The hurt in this case will be financial responsibility for a bad risk.
sn The \u201cstranger\u201d could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community."}, {"pk": 2841443, "translation": "NET", "book": 20, "chapter": 11, "verse": 16, "text": "A generous woman gains honor, and ruthless men seize wealth.", "comment": "tn Heb \u201ca woman of grace.\u201d The genitive \u05d7\u05b5\u05df (khen, \u201cgrace\u201d) functions as an attributive adjective. The contrast is between \u201ca gracious woman\u201d (\u05d0\u05b5\u05e9\u05c1\u05b6\u05ea\u05be\u05d7\u05b5\u05df, \u2019eshet-khen), a woman who is not only graceful but generous, and \u201cpowerful men,\u201d a term usually having a bad sense, such as tyrants or ruthless men.
tn Heb \u201cthose who are terrifying.\u201d The term \u05e2\u05b8\u05e8\u05b4\u05d9\u05e5 (\u2019arits) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB, NLT \u201cviolent men\u201d; NRSV \u201cthe aggressive.\u201d
tc The LXX adds: \u201cShe who hates virtue makes a throne for dishonor; the idle will be destitute of means.\u201d This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer."}, {"pk": 2841444, "translation": "NET", "book": 20, "chapter": 11, "verse": 17, "text": "A kind person benefits himself, but a cruel person brings himself trouble.", "comment": "tn Heb \u201chis own soul.\u201d The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) is used as a synecdoche of part (= soul) for the whole (= person): \u201chimself\u201d (BDB 660 s.v. 4).
tn Heb \u201cbrings trouble to his flesh.\u201dsn There may be a conscious effort by the sage to contrast \u201csoul\u201d and \u201cbody\u201d: He contrasts the benefits of kindness for the \u201csoul\u201d (translated \u201chimself\u201d) with the trouble that comes to the \u201cflesh/body\u201d (translated \u201chimself\u201d) of the cruel.
tn Heb \u201cman of kindness.\u201dsn This contrasts the \u201ckind person\u201d and the \u201ccruel person\u201d (one who is fierce, cruel), showing the consequences of their dispositions.
tn The term \u05d2\u05bc\u05b9\u05de\u05b6\u05dc (gomel) means \u201cto deal fully [or \u201cadequately\u201d] with\u201d someone or something. The kind person will benefit himself."}, {"pk": 2841445, "translation": "NET", "book": 20, "chapter": 11, "verse": 18, "text": "The wicked person earns deceitful wages, but the one who sows righteousness reaps a genuine reward.", "comment": "sn The participle \u201csowing\u201d provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).
sn A wordplay (paronomasia) occurs between \u201cdeceptive\u201d (\u05e9\u05c1\u05b8\u05e7\u05b6\u05e8, shaqer) and \u201creward\u201d (\u05e9\u05c2\u05b6\u05db\u05b6\u05e8, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
tn Heb \u201ctrue\u201d (so NASB, NRSV); KJV, NAB, NIV \u201csure.\u201d
tn The form is the masculine singular adjective used as a substantive.
tn Heb \u201cmakes\u201d (so NAB).
tn Heb \u201cwages of deception.\u201dsn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).
tn The term \u201creaps\u201d does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness."}, {"pk": 2841446, "translation": "NET", "book": 20, "chapter": 11, "verse": 19, "text": "True righteousness leads to life, but the one who pursues evil pursues it to his own death.", "comment": "tn Heb \u201cthe veritable of righteousness.\u201d The adjective \u05db\u05bc\u05b5\u05df (ken, \u201cright; honest; veritable\u201d) functions substantivally as an attributive genitive, meaning \u201cveritable righteousness\u201d = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I \u05db\u05bc\u05b5\u05df 2.b). One medieval Hebrew ms, LXX, and Syriac read \u05d1\u05bc\u05b5\u05df (ben), \u201cson of righteousness.\u201d That idiom, however, usually introduces bad qualities (\u201cson of worthlessness\u201d). Others interpret it as \u201crighteousness is the foundation of life.\u201d KB identifies the form as a participle and reads it as \u201csteadfast in righteousness\u201d; but the verb does not otherwise exist in the Qal. W. McKane reads it as \u05db\u05bc\u05b8\u05df (kan, from \u05db\u05bc\u05d5\u05bc\u05df, kun) and translates it \u201cstrive after\u201d life (Proverbs [OTL], 435).
tn Heb \u201cis to life.\u201d The expression \u201cleads to\u201d does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.
tn The phrase \u201cpursues it\u201d does not appear in the Hebrew but has been supplied in the translation from context.
sn \u201cLife\u201d and \u201cdeath\u201d describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions."}, {"pk": 2841447, "translation": "NET", "book": 20, "chapter": 11, "verse": 20, "text": "The LORD abhors those who are perverse in heart, but those who are blameless in their ways are his delight.", "comment": "sn The noun means \u201cgoodwill, favor, acceptance, will\u201d; it is related to the verb \u05e8\u05b8\u05e6\u05b7\u05d4 (ratsah) which means \u201cto be pleased with; to accept favorably.\u201d These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
tn Heb \u201can abomination of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions as a subjective genitive. Cf. NIV \u201cdetests\u201d; NCV, TEV, CEV, NLT \u201chates.\u201d
sn The word \u05e2\u05b4\u05e7\u05bc\u05b0\u05e9\u05c1\u05b5\u05d9 (\u201ccrooked; twisted; perverted\u201d) describes the wicked as having \u201ctwisted minds.\u201d Their mentality is turned toward evil things.
tn Heb \u201cthose who are blameless of way.\u201d The noun \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cway\u201d) is a genitive of specification: \u201cblameless in their way.\u201d"}, {"pk": 2841448, "translation": "NET", "book": 20, "chapter": 11, "verse": 21, "text": "Be assured that the evil person will certainly be punished, but the descendants of the righteous will not suffer unjust judgment.", "comment": "tn The expression \u201chand to hand\u201d refers the custom of striking hands to confirm an agreement (M. Anbar, \u201cProverbes 11:21; 16:15; \u05d9\u05d3 \u05dc\u05d9\u05d3, \u00absur le champ\u00bb,\u201d Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: \u201che who lifts up his hand against his neighbor will not go unpunished.\u201d
tn Heb \u201cwill not be free.\u201d The verb \u05e0\u05b8\u05e7\u05b8\u05d4 (naqah) means \u201cto be clean; to be empty.\u201d In the Niphal it means \u201cto be free of guilt; to be clean; to be innocent,\u201d and therefore \u201cto be exempt from punishment\u201d (BDB 667 s.v. Niph). The phrase \u201cwill not go unpunished\u201d (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): \u201cwill certainly be punished\u201d (cf. TEV, CEV, NLT).
tn Heb \u201cwill be delivered\u201d (so NASB). The phrase \u201cfrom unjust judgment\u201d does not appear in the Hebrew but is implied by the idiom.
tn Heb \u201cthe seed of the righteous.\u201d This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word \u201cseed\u201d (hypocatastasis) means \u201coffspring.\u201d Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: \u201che that sows righteousness will receive a faithful reward.\u201d"}, {"pk": 2841449, "translation": "NET", "book": 20, "chapter": 11, "verse": 22, "text": "Like a gold ring in a pig\u2019s snout is a beautiful woman who rejects discretion.", "comment": "tn Heb \u201cturns away [from].\u201d
tn Heb \u201ca ring of gold.\u201d The noun \u05d6\u05b8\u05d4\u05b8\u05d1 (zahav, \u201cgold\u201d) is a genitive of material; the ring is made out of gold.
tn Heb \u201cin a snout of a swine.\u201d A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.
tn The verb \u201cis\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
tn Heb \u201ctaste.\u201d The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste \u2013 she is unchaste. Her beauty will be put to wrong uses."}, {"pk": 2841450, "translation": "NET", "book": 20, "chapter": 11, "verse": 23, "text": "What the righteous desire leads only to good, but what the wicked hope for leads to wrath.", "comment": "tn The phrase \u201cleads to\u201d does not appear in the Hebrew text but has been supplied in the translation. The desire of the righteous (in itself good) ends in good things, whereas the hope of the wicked ends in wrath, i.e., divine judgment on them. Another interpretation is that the righteous desire is to do good things, but the wicked hope to produce wrath (cf. CEV \u201ctroublemakers hope to stir up trouble\u201d).
tn Heb \u201cthe hope of the wicked.\u201d The noun \u05ea\u05bc\u05b4\u05e7\u05b0\u05d5\u05b7\u05ea (tiqvat) \u201cexpectation\u201d functions as an objective genitive: \u201cwhat the wicked hope for.\u201d
tn The term \u201cleads\u201d does not appear in the Hebrew text in this line but is implied by the parallelism. It is supplied in the translation for clarity and smoothness.
tn Heb \u201cthe desire of the righteous.\u201d The noun \u05ea\u05bc\u05b7\u05d0\u05b2\u05d5\u05b7\u05ea (ta\u2019avat) functions as an objective genitive: \u201cwhat the righteous desire.\u201d"}, {"pk": 2841451, "translation": "NET", "book": 20, "chapter": 11, "verse": 24, "text": "One person is generous and yet grows more wealthy, but another withholds more than he should and comes to poverty.", "comment": "tn Heb \u201cThere is one who scatters.\u201d The participle \u05de\u05b0\u05e4\u05b7\u05d6\u05bc\u05b5\u05e8 (m\u00fffazzer, \u201cone who scatters\u201d) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV \u201cbecome rich by being generous\u201d).
tn Heb \u201cmore than what is right.\u201d This one is not giving enough, but saving for himself.
tn Heb \u201ccomes to lack.\u201d The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.
tn Heb \u201cincreases.\u201d The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God\u2019s economy."}, {"pk": 2841452, "translation": "NET", "book": 20, "chapter": 11, "verse": 25, "text": "A generous person will be enriched, and the one who provides water for others will himself be satisfied.", "comment": "tn This verb also means \u201cto pour water,\u201d and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. \u05e8\u05b8\u05d5\u05b8\u05d4 lists the form \u05d9\u05d5\u05b9\u05e8\u05b6\u05d0 (yore\u2019) as a Hophal imperfect of \u05e8\u05b8\u05d5\u05b8\u05d4 (ravah, the only occurrence) and translates it \u201cwill himself also be watered\u201d (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root \u05d9\u05b8\u05e8\u05b8\u05d0 (yara\u2019, \u201cto shoot; to pour\u201d). So the editors of BHS suggest \u05d9\u05d5\u05bc\u05d0\u05b8\u05e8 (yu\u2019ar).
tn Heb \u201cthe soul of blessing.\u201d The genitive functions attributively. \u201cBlessing\u201d refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
tn Heb \u201cwill grow fat.\u201d Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means \u201cbecome rich, prosperous.\u201d
tn The verb \u05de\u05b7\u05e8\u05b0\u05d5\u05b6\u05d4 (marveh, \u201cto be saturated; to drink one\u2019s fill\u201d) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.
tn The phrase \u201cfor others\u201d does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness."}, {"pk": 2841453, "translation": "NET", "book": 20, "chapter": 11, "verse": 26, "text": "People will curse the one who withholds grain, but they will praise the one who sells it.", "comment": "tn Heb \u201cbut a blessing is for the head of the one who sells.\u201d The parallelism with \u201ccurse\u201d suggests that \u05d1\u05bc\u05b0\u05e8\u05b8\u05db\u05b8\u05d4 (berakhah) \u201cblessing\u201d means \u201cpraise.\u201d
sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.
tn The direct object suffix on the verb picks up on the emphatic absolute phrase: \u201cthey will curse him \u2013 the one who withholds grain.\u201d
tn Heb \u201cfor the head of the one who sells.\u201d The term \u201chead\u201d functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the \u201ccrowning\u201d point of praise. The direct object (\u201cit\u201d) is not in the Hebrew text but is implied."}, {"pk": 2841454, "translation": "NET", "book": 20, "chapter": 11, "verse": 27, "text": "The one who diligently seeks good seeks favor, but the one who searches for evil \u2014 it will come to him.", "comment": "tn The participle \u05d3\u05bc\u05b9\u05e8\u05b5\u05e9\u05c1 (doresh) means \u201cto seek; to inquire; to investigate.\u201d A person generally receives the consequences of the kind of life he seeks.
tn Two separate words are used here for \u201cseek.\u201d The first is \u05e9\u05c1\u05b8\u05d7\u05b7\u05e8 (shakhar, \u201cto seek diligently\u201d) and the second is \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (baqash, \u201cto seek after; to look for\u201d). Whoever is seeking good is in effect seeking favor \u2013 from either God or man (e.g., Ps 5:12; Isa 49:8).
tn The verb is the imperfect tense, third feminine singular, referring to \u201cevil,\u201d the object of the participle."}, {"pk": 2841455, "translation": "NET", "book": 20, "chapter": 11, "verse": 28, "text": "The one who trusts in his riches will fall, but the righteous will flourish like a green leaf.", "comment": "tn Heb \u201cleafage\u201d or \u201cleaf\u201d (cf. KJV \u201cas a branch\u201d); TEV \u201cleaves of summer\u201d; NLT \u201cleaves in spring.\u201d The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord."}, {"pk": 2841456, "translation": "NET", "book": 20, "chapter": 11, "verse": 29, "text": "The one who troubles his family will inherit nothing, and the fool will be a servant to the wise person.", "comment": "tn The verb \u05e2\u05b8\u05db\u05b7\u05e8 (\u2019akhar, \u201cto trouble\u201d) refers to actions which make life difficult for one\u2019s family (BDB 747 s.v.). He will be cut out of the family inheritance.
tn Heb \u201chis house.\u201d The term \u05d1\u05bc\u05b5\u05d9\u05ea (bet, \u201chouse\u201d) is a synecdoche of container (= house) for its contents (= family, household).
tn Heb \u201cthe wind\u201d (so KJV, NCV, NLT); NAB \u201cempty air.\u201d The word \u201cwind\u201d (\u05e8\u05d5\u05bc\u05d7\u05b7, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits \u2013 nothing he can put his hands on. Cf. CEV \u201cwon\u2019t inherit a thing.\u201d
tn Heb \u201cto the wise of heart.\u201d The noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) is an attributed genitive: \u201cwise heart.\u201d The term \u05dc\u05b5\u05d1 (\u201cheart\u201d) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7.
sn The \u201cfool\u201d here is the \u201ctroubler\u201d of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary."}, {"pk": 2841457, "translation": "NET", "book": 20, "chapter": 11, "verse": 30, "text": "The fruit of the righteous is like a tree producing life, and the one who wins souls is wise.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tc The Leningrad Codex mistakenly vocalized \u05e9 (sin or shin) as \u05e9\u05c2 (sin) instead of \u05e9\u05c1 (shin) in the term \u05e0\u05b0\u05e4\u05b8\u05e9\u05c2\u05d5\u05b9\u05ea (nefashot) which is vocalized as \u05e0\u05b0\u05e4\u05b8\u05e9\u05c1\u05d5\u05b9\u05ea (nefasot, \u201csouls\u201d) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.
tc The MT reads \u05d7\u05b8\u05db\u05b8\u05dd (khakham, \u201cwise\u201d) and seems to refer to capturing (\u05dc\u05b8\u05e7\u05b7\u05d7, laqakh; \u201cto lay hold of; to seize; to capture\u201d) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads \u05d7\u05b8\u05de\u05b8\u05e1 (khamas) \u201cviolent\u201d (reflected in the LXX and Syriac) and refers to taking away lives: \u201cbut the one who takes away lives (= kills people) is violent\u201d (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of \u05e1 (samek) and \u05db (kaf), and metathesis of \u05de (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, \u201c\u2018Taking Souls\u2019 in Proverbs 11:30,\u201d VT 33 (1083): 362-65.
tn Heb \u201ctree of life\u201d (so KJV, NAB, NIV, NRSV). The noun \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (khayyim, \u201clife\u201d) is genitive of product. What the righteous produce (\u201cfruit\u201d) is like a tree of life \u2013 a long and healthy life as well as a life-giving influence and provision for others."}, {"pk": 2841458, "translation": "NET", "book": 20, "chapter": 11, "verse": 31, "text": "If the righteous are recompensed on earth, how much more the wicked sinner!", "comment": "tn Heb \u201cthe wicked and the sinner.\u201d The two terms may form a hendiadys with the first functioning adjectivally: \u201cthe wicked sinner.\u201d
tn This construction is one of the \u201chow much more\u201d arguments \u2013 if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.
tc The LXX introduces a new idea: \u201cIf the righteous be scarcely saved\u201d (reflected in 1 Pet 4:18). The Greek translation \u201cscarcely\u201d could have come from a Vorlage of \u05d1\u05bc\u05b7\u05e6\u05bc\u05b8\u05e8\u05b8\u05d4 (batsarah, \u201cdeficiency\u201d or \u201cwant\u201d) or \u05d1\u05bc\u05b8\u05e6\u05bc\u05b7\u05e8 (batsar, \u201cto cut off; to shorten\u201d) perhaps arising from confusion over the letters. The verb \u201creceive due\u201d could only be translated \u201csaved\u201d by an indirect interpretation. See J. Barr, \u201c\u05d1\u05d0\u05e8\u05e5 ~ \u039c\u039f\u039b\u0399\u03a3: Prov. XI.31, I Pet. IV.18,\u201d JSS 20 (1975): 149-64."}, {"pk": 2841459, "translation": "NET", "book": 20, "chapter": 12, "verse": 1, "text": "The one who loves discipline loves knowledge, but the one who hates reproof is stupid.", "comment": "sn The word \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar, \u201cbrutish; stupid\u201d) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).
sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction."}, {"pk": 2841460, "translation": "NET", "book": 20, "chapter": 12, "verse": 2, "text": "A good person obtains favor from the LORD, but the LORD condemns a person with wicked schemes.", "comment": "tn Heb \u201cbut he condemns\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201ca man of wicked plans.\u201d The noun \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05d5\u05b9\u05ea (m\u00ffzimmot, \u201cevil plans\u201d) functions as an attributive genitive: \u201can evil-scheming man.\u201d Cf. NASB \u201ca man who devises evil\u201d; NAB \u201cthe schemer.\u201d"}, {"pk": 2841461, "translation": "NET", "book": 20, "chapter": 12, "verse": 3, "text": "No one can be established through wickedness, but a righteous root cannot be moved.", "comment": "tn Heb \u201ca root of righteousness.\u201d The genitive \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7\u05b4\u05d9\u05dd (tsadiqim, \u201crighteousness\u201d) functions as an attributive adjective. The figure \u201croot\u201d (\u05e9\u05c1\u05b9\u05e8\u05b6\u05e9\u05c1, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT \u201cthe godly have deep roots\u201d). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).
tn Heb \u201ca man cannot be.\u201d
tn The Niphal imperfect of \u05db\u05bc\u05d5\u05bc\u05df (cun, \u201cto be established\u201d) refers to finding permanent \u201csecurity\u201d (so NRSV, TEV, CEV) before God. Only righteousness can do that."}, {"pk": 2841462, "translation": "NET", "book": 20, "chapter": 12, "verse": 4, "text": "A noble wife is the crown of her husband, but the wife who acts shamefully is like rottenness in his bones.", "comment": "tn Heb \u201ca wife of virtue\u201d; NAB, NLT \u201ca worthy wife.\u201d This noble woman (\u05d0\u05b5\u05e9\u05c1\u05b6\u05ea\u05be\u05d7\u05b7\u05d9\u05b4\u05dc, \u2019shet-khayil) is the subject of Prov 31. She is a \u201cvirtuous woman\u201d (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (\u05de\u05b0\u05d1\u05b4\u05d9\u05e9\u05c1\u05b8\u05d4, m\u00ffvishah; \u201cone who causes shame\u201d) or who lowers his standing in the community.
sn The simile means that the shameful acts of such a woman will eat away her husband\u2019s strength and influence and destroy his happiness.
tn Heb \u201cshe\u201d; the referent (the wife) has been specified in the translation for clarity.
sn The metaphor of the \u201ccrown\u201d emphasizes that such a wife is a symbol of honor and glory."}, {"pk": 2841463, "translation": "NET", "book": 20, "chapter": 12, "verse": 5, "text": "The plans of the righteous are just; the counsels of the wicked are deceitful.", "comment": "sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.
tn Heb \u201cthoughts.\u201d This term refers not just to random thoughts, however, but to what is planned or devised."}, {"pk": 2841464, "translation": "NET", "book": 20, "chapter": 12, "verse": 6, "text": "The words of the wicked lie in wait to shed innocent blood, but the words of the upright will deliver them.", "comment": "tn The infinitive construct \u05d0\u05b1\u05e8\u05b8\u05d1 (\u2019erav, \u201cto lie in wait\u201d) expresses the purpose of their conversations. The idea of \u201clying in wait for blood\u201d is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV \u201care a deadly ambush\u201d). The words of the wicked are here personified.
tn Heb \u201cmouth.\u201d The term \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.
tn Heb \u201cfor blood.\u201d The term \u201cblood\u201d is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct \u201cblood\u201d is also an objective genitive."}, {"pk": 2841465, "translation": "NET", "book": 20, "chapter": 12, "verse": 7, "text": "The wicked are overthrown and perish, but the righteous household will stand.", "comment": "tn Heb \u201cand they are not.\u201d
sn This proverb is about the stability of the righteous in times of trouble. The term \u201coverthrown\u201d might allude to Gen 19:21.
tn Heb \u201cthe house of the righteous.\u201d The genitive \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7\u05b4\u05d9\u05dd (tsadiqim) functions as an attributive adjective: \u201crighteous house.\u201d The noun \u05d1\u05bc\u05b5\u05d9\u05ea (bet, \u201chouse\u201d) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV \u201ca good person\u2019s family\u201d; NLT \u201cthe children of the godly.\u201d"}, {"pk": 2841466, "translation": "NET", "book": 20, "chapter": 12, "verse": 8, "text": "A person is praised in accordance with his wisdom, but the one who has a twisted mind is despised.", "comment": "tn Heb \u201cto the mouth of.\u201d This idiom means \u201caccording to\u201d (BDB 805 s.v. \u05e4\u05bc\u05b6\u05d4 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.
tn Heb \u201ca man.\u201d
tn Heb \u201ccrooked of heart\u201d; cf. NAB, NLT \u201ca warped mind\u201d (NIV similar). The noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) is an attributive genitive. It functions as a metonymy of association for \u201cmind; thoughts\u201d (BDB 524 s.v. 3) and \u201cwill; volition\u201d (BDB 524 s.v. 4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong."}, {"pk": 2841467, "translation": "NET", "book": 20, "chapter": 12, "verse": 9, "text": "Better is a person of humble standing who nevertheless has a servant, than one who pretends to be somebody important yet has no food.", "comment": "tn The meaning of the phrase \u05d5\u05b0\u05e2\u05b6\u05d1\u05b6\u05d3 \u05dc\u05d5\u05b9 (v\u00ff\u2019eved lo) is ambiguous; the preposition is either possessive (\u201chas a servant\u201d) or a reflexive indirect object (\u201cis a servant for himself\u201d; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read \u201cand yet has a servant.\u201d
tn Heb \u201cone who is lightly regarded.\u201d The verb \u05e7\u05b8\u05dc\u05b8\u05d4 (qalah) means \u201cto be lightly esteemed; to be dishonored; to be degraded\u201d (BDB 885 s.v.).
tn Heb \u201cwho feigns importance.\u201d The term \u05de\u05b0\u05ea\u05b7\u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3 (m\u00fftakkabed, from \u05db\u05bc\u05b8\u05d1\u05b5\u05d3, caved, \u201cto be weighty; to be honored; to be important\u201d) is an example of the so-called \u201cHollywood\u201d Hitpael which describes a person putting on an act (BDB 458 s.v. \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 Hitp.2). sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table."}, {"pk": 2841468, "translation": "NET", "book": 20, "chapter": 12, "verse": 10, "text": "A righteous person cares for the life of his animal, but even the most compassionate acts of the wicked are cruel.", "comment": "tn Heb \u201cknows\u201d; NLT \u201cconcerned for the welfare of.\u201d The righteous take care of animals, not just people.
tn Heb \u201cbut the mercies.\u201d The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market \u2013 their \u201ckindness\u201d is driven by ulterior motives (J. H. Greenstone, Proverbs, 129)."}, {"pk": 2841469, "translation": "NET", "book": 20, "chapter": 12, "verse": 11, "text": "The one who works his field will have plenty of food, but whoever chases daydreams lacks wisdom.", "comment": "sn In the biblical period agriculture was the most common occupation for the people; so \u201cworking a field\u201d describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.
tn Heb \u201cheart.\u201d The term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).
tn Heb \u201cempty things\u201d or \u201cvain things.\u201d The term \u05e8\u05b5\u05d9\u05e7\u05b4\u05d9\u05dd (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is \u201cchase after\u201d shows how elusive these are. Cf. NIV \u201cfantasies\u201d; NCV \u201cempty dreams\u201d; TEV \u201cuseless projects.\u201d
tn Heb \u201cwill have his fill of\u201d or \u201cwill be satisfied with.\u201d"}, {"pk": 2841470, "translation": "NET", "book": 20, "chapter": 12, "verse": 12, "text": "The wicked person desires a stronghold, but the righteous root endures.", "comment": "tn This line is difficult to interpret. BDB connects the term \u05de\u05b0\u05e6\u05d5\u05b9\u05d3 (m\u00fftsod) to II \u05de\u05b8\u05e6\u05d5\u05b9\u05d3 which means (1) \u201csnare; hunting-net\u201d and (2) what is caught: \u201cprey\u201d (BDB 844-45 s.v. II \u05de\u05b8\u05e6\u05d5\u05b9\u05d3). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects \u05de\u05b0\u05e6\u05d5\u05b9\u05d3 (m\u00fftsod) to II \u05de\u05b0\u05e6\u05d5\u05bc\u05d3\u05b8\u05d4 (m\u00fftsudah, \u201cmountain stronghold\u201d; cf. NAB \u201cthe stronghold of evil men will be demolished\u201d). The LXX translated it as: \u201cThe desires of the wicked are evil.\u201d The Syriac has: \u201cThe wicked desire to do evil.\u201d The Latin expands it: \u201cThe desire of the wicked is a defense of the worst [things, or persons].\u201d C. H. Toy suggests emending the text to read \u201cwickedness is the net of bad men\u201d (Proverbs [ICC], 250).
tn Heb \u201cthe root of righteousness.\u201d The genitive \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7\u05b4\u05d9\u05dd (tsadiqim, \u201crighteousness\u201d) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.
tc The MT reads \u05d9\u05b4\u05ea\u05bc\u05b5\u05df (yitten, \u201cgives,\u201d from \u05e0\u05b8\u05ea\u05b7\u05df [natan, \u201cto give\u201d]), and yields an awkward meaning: \u201cthe root of the righteous gives.\u201d The LXX reads \u201cthe root of the righteous endures\u201d (cf. NAB). This suggests a Hebrew Vorlage of \u05d0\u05b5\u05d9\u05ea\u05b8\u05df (\u2019etan, \u201cconstant; continual\u201d; HALOT 44-45 s.v. I \u05d0\u05b5\u05d9\u05ea\u05b8\u05df 2) which would involve the omission of \u05d0 (alef) in the MT. The metaphor \u201croot\u201d (\u05e9\u05c1\u05b9\u05e8\u05b6\u05e9\u05c1, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition."}, {"pk": 2841471, "translation": "NET", "book": 20, "chapter": 12, "verse": 13, "text": "The evil person is ensnared by the transgression of his speech, but the righteous person escapes out of trouble.", "comment": "sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).
tc MT reads the noun \u05de\u05d5\u05b9\u05e7\u05b5\u05e9\u05c1 (moqesh, \u201cbait; lure\u201d). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (\u201cis ensnared\u201d). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading. tn Heb \u201csnare of a man.\u201d The word \u201csnare\u201d is the figurative meaning of the noun \u05de\u05d5\u05b9\u05e7\u05b5\u05e9\u05c1 (\u201cbait; lure\u201d from \u05d9\u05b8\u05e7\u05b7\u05e9\u05c1 [yaqash, \u201cto lay a bait, or lure\u201d]).
tn Heb \u201ctransgression of the lips.\u201d The noun \u201clips\u201d is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131)."}, {"pk": 2841472, "translation": "NET", "book": 20, "chapter": 12, "verse": 14, "text": "A person will be satisfied with good from the fruit of his words, and the work of his hands will be rendered to him.", "comment": "tn Heb \u201cthe work of the hands of a man.\u201d
tn Heb \u201cfruit of the lips.\u201d The term \u201cfruit\u201d is the implied comparison, meaning what is produced; and \u201clips\u201d is the metonymy of cause, referring to speech. Proper speech will result in good things.
tc The Kethib has the Qal imperfect, \u201cwill return\u201d to him (cf. NASB); the Qere preserves a Hiphil imperfect, \u201che/one will restore/render\u201d to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice."}, {"pk": 2841473, "translation": "NET", "book": 20, "chapter": 12, "verse": 15, "text": "The way of a fool is right in his own opinion, but the one who listens to advice is wise.", "comment": "sn The way of a fool describes a headlong course of actions (\u201cway\u201d is an idiom for conduct) that is not abandoned even when wise advice is offered.
sn The fool believes that his own plans and ideas are perfect or \u201cright\u201d (\u05d9\u05b8\u05e9\u05c1\u05b8\u05e8, yashar); he is satisfied with his own opinion.
tn Heb \u201cin his own eyes.\u201d
tn Or \u201ca wise person listens to advice\u201d (cf. NIV, NRSV, TEV, CEV, NLT)."}, {"pk": 2841474, "translation": "NET", "book": 20, "chapter": 12, "verse": 16, "text": "A fool\u2019s annoyance is known at once, but the prudent overlooks an insult.", "comment": "tn Heb \u201con the day\u201d or \u201cthe same day.\u201dsn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool\u2019s reaction is \u201clike an injured animal and so his opponent knows that he has been wounded\u201d (Proverbs [OTL], 442).
tn Heb \u201ccovers.\u201d The verb \u05db\u05bc\u05b8\u05e1\u05b8\u05d4 (casah) means \u201ccovers\u201d in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way \u2013 not instinctively and irrationally.
tn Heb \u201cThe fool, at once his vexation is known.\u201d This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on \u201cthe fool,\u201d then states what is to be said about him.
tn Heb \u201cshrewd.\u201d"}, {"pk": 2841475, "translation": "NET", "book": 20, "chapter": 12, "verse": 17, "text": "The faithful witness tells what is right, but a false witness speaks deceit.", "comment": "tn Heb \u201cwitness of falsehoods.\u201d The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.
tn The term \u201cspeaks\u201d does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
tn The text has \u201che pours out faithfully\u201d; the word rendered \u201cfaithfully\u201d or \u201creliably\u201d (\u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05d4, \u2019emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.
tn Heb \u201crighteousness.\u201d"}, {"pk": 2841476, "translation": "NET", "book": 20, "chapter": 12, "verse": 18, "text": "Speaking recklessly is like the thrusts of a sword, but the words of the wise bring healing.", "comment": "tn The term \u201cbrings\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
tn The term \u05d1\u05bc\u05d5\u05b9\u05d8\u05b6\u05d4 (boteh) means \u201cto speak rashly [or, thoughtlessly]\u201d (e.g., Lev 5:4; Num 30:7).
tn Heb \u201cthe tongue\u201d (so NAB, NIV, NRSV). The term \u05dc\u05b8\u05e9\u05c1\u05d5\u05b9\u05df (lashon, \u201ctongue\u201d) functions as a metonymy of cause for what is said.
sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing."}, {"pk": 2841477, "translation": "NET", "book": 20, "chapter": 12, "verse": 19, "text": "The one who tells the truth will endure forever, but the one who lies will last only for a moment.", "comment": "tn Heb \u201ca lip of truth.\u201d The genitive \u05d0\u05b1\u05de\u05b6\u05ea (\u2019emet, \u201ctruth\u201d) functions as an attributive adjective: \u201ctruthful lip.\u201d The term \u05e9\u05c2\u05b0\u05e4\u05b7\u05ea (s\u00fffat, \u201clip\u201d) functions as a synecdoche of part (= lip) for the whole (= person): \u201ctruthful person.\u201d The contrast is between \u201cthe lip of truth\u201d and the \u201ctongue of lying.\u201d
tn Heb \u201ca tongue of deceit.\u201d The genitive \u05e9\u05c1\u05b8\u05e7\u05b6\u05e8 (shaqer, \u201cdeceit\u201d) functions as an attributive genitive. The noun \u05dc\u05b8\u05e9\u05c1\u05d5\u05b9\u05df (lashon, \u201ctongue\u201d) functions as a synecdoche of part (= tongue) for the whole (= person): \u201clying person.\u201d
tn Heb \u201cwhile I would twinkle.\u201d This expression is an idiom meaning \u201conly for a moment.\u201d The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (\u05ea\u05bc\u05b4\u05db\u05bc\u05d5\u05b9\u05df, tikon), that is, be made firm and endure."}, {"pk": 2841478, "translation": "NET", "book": 20, "chapter": 12, "verse": 20, "text": "Deceit is in the heart of those who plot evil, but those who promote peace have joy.", "comment": "sn The contrast here is between \u201cevil\u201d (= pain and calamity) and \u201cpeace\u201d (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37.
tn Heb \u201cthose who are counselors of peace.\u201d The term \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace\u201d) is an objective genitive, so the genitive-construct \u201ccounselors of peace\u201d means those who advise, advocate or promote peace (cf. NAB, NIV)."}, {"pk": 2841479, "translation": "NET", "book": 20, "chapter": 12, "verse": 21, "text": "The righteous do not encounter any harm, but the wicked are filled with calamity.", "comment": "tn Heb \u201cis not allowed to meet to the righteous.\u201d
tn Heb \u201call calamity.\u201d The proper nuance of \u05d0\u05b8\u05d5\u05b6\u05df (\u2019aven) is debated. It is normally understood metonymically (effect) as \u201charm; trouble,\u201d that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived a.d. 1040-1105, took it as \u201cwickedness,\u201d its primary meaning; \u201cthe righteous will not be caught up in wickedness.\u201d
tn The expression \u05e8\u05b8\u05e2 \u05de\u05b8\u05dc\u05b0\u05d0\u05d5\u05bc (mal\u00ff\u2019u ra\u2019, \u201cto be full of evil\u201d) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT)."}, {"pk": 2841480, "translation": "NET", "book": 20, "chapter": 12, "verse": 22, "text": "The LORD abhors a person who lies, but those who deal truthfully are his delight.", "comment": "tn Heb \u201clips of lying.\u201d The genitive \u05e9\u05c1\u05b8\u05e7\u05b6\u05e8 (shaqer, \u201clying\u201d) functions as an attributive genitive: \u201clying lips.\u201d The term \u201clips\u201d functions as a synecdoche of part (= lips) for the whole (= person): \u201ca liar.\u201d
tn Heb \u201can abomination of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) is a subjective genitive.
tn Heb \u201cbut doers of truthfulness.\u201d The term \u201ctruthfulness\u201d is an objective genitive, meaning: \u201cthose who practice truth\u201d or \u201cthose who act in good faith.\u201d Their words and works are reliable.
sn The contrast between \u201cdelight/pleasure\u201d and \u201cabomination\u201d is emphatic. What pleases the Lord is acting truthfully or faithfully."}, {"pk": 2841481, "translation": "NET", "book": 20, "chapter": 12, "verse": 23, "text": "The shrewd person conceals knowledge, but foolish people publicize folly.", "comment": "tn Heb \u201ca shrewd man\u201d (so NAB); KJV, NIV \u201ca prudent man\u201d; NRSV \u201cOne who is clever.\u201d sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.
sn The term \u05db\u05bc\u05b9\u05e1\u05b6\u05d4 (koseh, \u201ccovers; hides\u201d) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.
sn The noun \u05d0\u05b4\u05d5\u05bc\u05b6\u05dc\u05b6\u05ea (\u2019ivvelet, \u201cfoolishness; folly\u201d) is the antithesis of perception and understanding. It is related to the noun \u05d0\u05b1\u05d5\u05bc\u05b4\u05d9\u05dc (\u2019evvil, \u201cfool\u201d), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke.
tn Heb \u201cthe heart of fools.\u201d The term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) functions as a synecdoche of part (= heart) for the whole (= person): \u201cfoolish people.\u201d This type of fool despises correction and instruction. His intent is to proclaim all that he does \u2013 which is folly. W. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV \u201cstupid people advertise their ignorance\u201d; NLT \u201cfools broadcast their folly.\u201d"}, {"pk": 2841482, "translation": "NET", "book": 20, "chapter": 12, "verse": 24, "text": "The diligent person will rule, but the slothful will become a slave.", "comment": "tn The term \u05d7\u05b8\u05e8\u05b7\u05e5 (kharats, \u201cdiligent\u201d) means (1) literally: \u201cto cut; to sharpen,\u201d (2) figurative: \u201cto decide\u201d and \u201cto be diligent. It is used figuratively in Proverbs for diligence. The semantic development of the figure may be understood thus: \u201ccut, sharpen\u201d leads to \u201cact decisively\u201d which leads to \u201cbe diligent.\u201d By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.
tn Heb \u201cdeceitful.\u201d The term refers to one who is not diligent; this person tries to deceive his master about his work, which he has neglected.
tn Heb \u201cwill be for slave labor.\u201d The term \u05de\u05b7\u05e1 (mas, \u201cslave labor\u201d) refers to a person forced into labor from slavery.
tn Heb \u201cthe hand of the diligent.\u201d The term \u201chand\u201d is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person \u2013 what his hand does."}, {"pk": 2841483, "translation": "NET", "book": 20, "chapter": 12, "verse": 25, "text": "Anxiety in a person\u2019s heart weighs him down, but an encouraging word brings him joy.", "comment": "tn Heb \u201cbows it [= his heart] down.\u201d Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.
tn The word \u201canxiety\u201d (\u05d3\u05bc\u05b0\u05d0\u05b8\u05d2\u05b8\u05d4, d\u00ff\u2019agah) combines anxiety and fear \u2013 anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).
tn Heb \u201cthe heart of a man.\u201d
tn Heb \u201cgood.\u201d The Hebrew word \u201cgood\u201d (\u05d8\u05d5\u05b9\u05d1, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The \u201cgood word\u201d here would include encouragement, kindness, and insight \u2013 the person needs to regain the proper perspective on life and renew his confidence.
tn Heb \u201cmakes it [= his heart] glad.\u201d The similarly sounding terms \u05d9\u05b7\u05e9\u05c1\u05b0\u05d7\u05b6\u05e0\u05bc\u05b8\u05d4 (yashkhennah, \u201cweighs it down\u201d) and \u05d9\u05b0\u05e9\u05c2\u05b7\u05de\u05bc\u05b0\u05d7\u05b6\u05e0\u05bc\u05b8\u05d4 (y\u00ffsamm\u00ffkhennah, \u201cmakes it glad\u201d) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy."}, {"pk": 2841484, "translation": "NET", "book": 20, "chapter": 12, "verse": 26, "text": "The righteous person is cautious in his friendship, but the way of the wicked leads them astray.", "comment": "tn The line has several possible translations: (1) The verb \u05d9\u05b8\u05ea\u05b5\u05e8 (yater) can mean \u201cto spy out; to examine,\u201d which makes a good contrast to \u201clead astray\u201d in the parallel colon. (2) \u05d9\u05b8\u05ea\u05b5\u05e8 could be the Hophal of \u05e0\u05b8\u05ea\u05b7\u05e8 (natar, Hiphil \u201cto set free\u201d; Hophal \u201cto be set free\u201d): \u201cthe righteous is delivered from harm\u201d [reading mera`ah] (J. A. Emerton, \u201cA Note on Proverbs 12:26,\u201d ZAW 76 [1964]: 191-93). (3) Another option is, \u201cthe righteous guides his friend aright\u201d (cf. NRSV, NLT)."}, {"pk": 2841485, "translation": "NET", "book": 20, "chapter": 12, "verse": 27, "text": "The lazy person does not roast his prey, but personal possessions are precious to the diligent.", "comment": "tc The MT reads \u05d9\u05b7\u05d7\u05b2\u05e8\u05b9\u05da\u05b0 (yakharokh) from II \u05d7\u05b8\u05e8\u05b7\u05da\u05b0 (kharakh, \u201cto roast\u201d?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of \u05d9\u05b7\u05d3\u05b0\u05e8\u05b4\u05d9\u05da\u05b0 (yadrikh) from \u05d3\u05b8\u05e8\u05b7\u05da\u05b0 (darakh, \u201cto gain\u201d), meaning: \u201ca lazy person cannot catch his prey\u201d (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.tn The verb II \u05d7\u05b8\u05e8\u05b7\u05da\u05b0 (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means \u201cto start; to set in motion\u201d (BDB 355 s.v.). The related Aramaic and Syriac verb means \u201cto scorch; to parch,\u201d and the related Arabic verb means \u201cto roast; to scorch by burning\u201d; so it may mean \u201cto roast; to fry\u201d (HALOT 353 s.v. I \u05d7\u05e8\u05da). The lazy person can\u2019t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: \u201cthe languid man will roast no game for himself, but the diligent will come on the wealth of the steppe\u201d (\u201cThe Hapax harak in Proverbs 12:27,\u201d Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.
tn Heb \u201cthe wealth of a man.\u201d"}, {"pk": 2841486, "translation": "NET", "book": 20, "chapter": 12, "verse": 28, "text": "In the path of righteousness there is life, but another path leads to death.", "comment": "tc The consonants \u05d0\u05dc\u05be\u05de\u05d5\u05ea (\u2019l-mvt) are vocalized by the MT as \u05d0\u05b7\u05dc\u05be\u05de\u05b8\u05d5\u05b6\u05ea (\u2019al-mavet, \u201cno death\u201d), meaning: \u201cthe journey of her path is no-death\u201d = immortality. However, many medieval Hebrew mss and all the versions vocalize it as \u05d0\u05b6\u05dc\u05be\u05de\u05b8\u05d5\u05b6\u05ea (\u2019el-mavet, \u201cto death\u201d), meaning: \u201cbut another path leads to death\u201d (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term \u201clife\u201d used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.tn Heb \u201cno death.\u201d This phrase may mean \u201cimmortality.\u201d Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence (\u201cImmortality in Proverbs 12:28,\u201d Bib 41 [1960]: 176-81)."}, {"pk": 2841487, "translation": "NET", "book": 20, "chapter": 13, "verse": 1, "text": "A wise son accepts his father\u2019s discipline, but a scoffer does not listen to rebuke.", "comment": "tc G. R. Driver suggested reading this word as \u05de\u05b0\u05d9\u05bb\u05e1\u05bc\u05b7\u05e8 (m\u00ffyussar, \u201callows himself to be disciplined\u201d); see his \u201cHebrew Notes on Prophets and Proverbs,\u201d JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has \u201ca wise son listens to his father.\u201dtn Heb \u201cdiscipline of a father.\u201d
sn The \u201cscoffer\u201d is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon \u2013 \u201crebuke\u201d (\u05d2\u05bc\u05b8\u05e2\u05b7\u05e8, ga\u2019ar) \u2013 shows that he does not respond to instruction on any level. Cf. NLT \u201ca young mocker,\u201d taking this to refer to the opposite of the \u201cwise son\u201d in the first colon.
tn The term \u201caccepts\u201d does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity."}, {"pk": 2841488, "translation": "NET", "book": 20, "chapter": 13, "verse": 2, "text": "From the fruit of his speech a person eats good things, but the faithless desire the fruit of violence.", "comment": "tn Heb \u201che eats [what is] good.\u201d
tn Heb \u201cviolence.\u201d The phrase \u201cthe fruit of\u201d does not appear in the Hebrew but is implied by the parallelism. The term \u201cviolence\u201d is probably a metonymy of cause: \u201cviolence\u201d represents what violence gains \u2013 ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.tc The LXX reads \u201cthe souls of the wicked perish untimely.\u201d The MT makes sense as it stands.
tn The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, traditionally \u201csoul\u201d) has a broad range of meanings, and here denotes \u201cappetite\u201d (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) \u201cdesire\u201d (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).
tn Heb \u201cthe desire of the faithless.\u201d The noun \u201cfaithless\u201d is a subjective genitive: \u201cthe faithless desire\u2026.\u201d
tn Heb \u201clips\u201d (so NIV); KJV \u201cmouth.\u201d The term \u201clips\u201d is a metonymy of cause for what the lips produce: speech."}, {"pk": 2841489, "translation": "NET", "book": 20, "chapter": 13, "verse": 3, "text": "The one who guards his words guards his life, but whoever is talkative will come to ruin.", "comment": "tn Heb \u201cmouth\u201d (so KJV, NAB). The term \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) functions as a metonymy of cause for speech.
tn The term \u201cbut\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
tn Heb \u201copens wide his lips.\u201d This is an idiom meaning \u201cto be talkative\u201d (BDB 832 s.v. \u05e4\u05bc\u05b8\u05e9\u05c2\u05b7\u05e7 Qal). Cf. NIV \u201cspeaks rashly\u201d; TEV \u201ca careless talker\u201d; CEV \u201ctalk too much.\u201d
sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1\u201312; Sir 28:25). Amenemope advises to \u201csleep a night before speaking\u201d (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: \u201cTake heed that your tongue does not cut your throat\u201d (O. Zockler, Proverbs, 134)."}, {"pk": 2841490, "translation": "NET", "book": 20, "chapter": 13, "verse": 4, "text": "The appetite of the sluggard craves but gets nothing, but the desire of the diligent will be abundantly satisfied.", "comment": "tn The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, traditionally \u201csoul\u201d) has a broad range of meanings, and here denotes \u201cappetite\u201d (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) \u201cdesire\u201d (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).
tn The Hitpael verb means \u201cto lust after; to crave.\u201d A related verb is used in the Decalogue\u2019s prohibition against coveting (Exod 20:17; Deut 5:21).
tn Heb \u201cwill be made fat\u201d (cf. KJV, NASB); NRSV \u201cis richly supplied.\u201d
sn The contrast is between the \u201csoul (= appetite) of the sluggard\u201d (\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05d5\u05b9 \u05e2\u05b8\u05e6\u05b5\u05dc, nafsho \u2019atsel) and the \u201csoul (= desire) of the diligent\u201d (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d7\u05b8\u05e8\u05bb\u05e6\u05b4\u05d9\u05dd, nefesh kharutsim) \u2013 what they each long for."}, {"pk": 2841491, "translation": "NET", "book": 20, "chapter": 13, "verse": 5, "text": "The righteous person hates anything false, but the wicked person acts in shameful disgrace.", "comment": "tn Heb \u201ca word of falsehood.\u201d The genitive \u201cfalsehood\u201d functions as an attributive genitive. The construct noun \u05d3\u05bc\u05b0\u05d1\u05b7\u05e8 (d\u00ffvar) means either \u201cword\u201d or \u201cthing.\u201d Hence, the phrase means \u201ca false word\u201d or \u201ca false thing.\u201d
tc The versions render this phrase variously: \u201cis ashamed and without confidence\u201d (LXX); \u201cis ashamed and put to the blush\u201d (Tg. Prov 13:5); \u201cconfounds and will be confounded\u201d (Vulgate). The variety is due in part to confusion of \u05d1\u05bc\u05b8\u05d0\u05b7\u05e9\u05c1 (ba\u2019sh, \u201cto stink\u201d) and \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 (bosh, \u201cto be ashamed\u201d). Cf. NASB \u201cacts disgustingly and shamefully.\u201dtn Heb \u201cacts shamefully and disgracefully.\u201d The verb \u05d1\u05bc\u05b8\u05d0\u05b7\u05e9\u05c1 (ba\u2019ash) literally means \u201cto cause a stink; to emit a stinking odor\u201d (e.g., Exod 5:21; Eccl 10:1) and figuratively means \u201cto act shamefully\u201d (BDB 92 s.v.). The verb \u05d5\u05b0\u05d9\u05b7\u05d7\u05b0\u05e4\u05bc\u05b4\u05d9\u05e8 (v\u00ffyakhppir) means \u201cto display shame.\u201d Together, they can be treated as a verbal hendiadys: \u201cto act in disgraceful shame,\u201d or more colorfully \u201cto make a shameful smell,\u201d or as W. McKane has it, \u201cspread the smell of scandal\u201d (Proverbs [OTL], 460). W. G. Plaut says, \u201cUnhappily, the bad odor adheres not only to the liar but also to the one about whom he lies \u2013 especially when the lie is a big one\u201d (Proverbs, 152)."}, {"pk": 2841492, "translation": "NET", "book": 20, "chapter": 13, "verse": 6, "text": "Righteousness guards the one who lives with integrity, but wickedness overthrows the sinner.", "comment": "sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
tn Heb \u201cblameless of way.\u201d The term \u05d3\u05bc\u05b8\u05e8\u05b6\u05da\u05b0 (darekh) is a genitive of specification: \u201cblameless in respect to his way.\u201d This means living above reproach in their course of life. Cf. NASB \u201cwhose way is blameless\u201d; NAB \u201cwho walks honestly.\u201d
sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life."}, {"pk": 2841493, "translation": "NET", "book": 20, "chapter": 13, "verse": 7, "text": "There is one who pretends to be rich and yet has nothing; another pretends to be poor and yet possesses great wealth.", "comment": "sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.
tn The Hitpael of \u05e2\u05b8\u05e9\u05c1\u05b7\u05e8 (\u2019ashar, \u201cto be rich\u201d) means \u201cto pretend to be rich\u201d (BDB 799 s.v. \u05e2\u05b8\u05e9\u05c1\u05b7\u05e8 Hithp); this is the so-called \u201cHollywood Hitpael\u201d function which involves \u201cacting\u201d or pretending to be something one is not.
tn The Hitpolel of \u05e8\u05d5\u05bc\u05e9\u05c1 (rush, \u201cto be poor\u201d) means \u201cto pretend to be poor\u201d (BDB 930 s.v. Hithpolel); this is another example of the \u201cHollywood Hitpael\u201d \u2013 the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms."}, {"pk": 2841494, "translation": "NET", "book": 20, "chapter": 13, "verse": 8, "text": "The ransom of a person\u2019s life is his wealth, but the poor person hears no threat.", "comment": "sn As the word \u201cransom\u201d (\u05db\u05bc\u05b9\u05e4\u05b6\u05e8, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail \u2013 he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.
tn Heb \u201cthe life of a man.\u201d
tn The term \u05d2\u05bc\u05b0\u05e2\u05b8\u05e8\u05b8\u05d4 (g\u00ff\u2019arah) may mean (1) \u201crebuke\u201d (so KJV, NASB) or (2) \u201cthreat\u201d (so NIV; cf. ASV, NRSV, NLT ). If \u201crebuke\u201d is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of \u201cthreat\u201d better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV \u201cthe poor don\u2019t have that problem\u201d)."}, {"pk": 2841495, "translation": "NET", "book": 20, "chapter": 13, "verse": 9, "text": "The light of the righteous shines brightly, but the lamp of the wicked goes out.", "comment": "tc The LXX adds, \u201cDeceitful souls go astray in sins, but the righteous are pitiful and merciful.\u201d tn The verb \u05d3\u05bc\u05b8\u05e2\u05b7\u05da\u05b0 (da\u2019akh) means \u201cto go out [in reference to a fire or lamp]; to be extinguished.\u201d The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.
sn The images of \u201clight\u201d and \u201cdarkness\u201d are used frequently in scripture. Here \u201clight\u201d is an implied comparison: \u201clight\u201d represents life, joy, and prosperity; \u201cdarkness\u201d signifies adversity and death. So the \u201clight of the righteous\u201d represents the prosperous life of the righteous.
sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.
tn The verb \u05d9\u05b4\u05e9\u05c2\u05b0\u05de\u05b8\u05d7 (yismah) is normally translated \u201cto make glad; to rejoice.\u201d But with \u201clight\u201d as the subject, it has the connotation \u201cto shine brightly\u201d (see G. R. Driver, \u201cProblems in the Hebrew Text of Proverbs,\u201d Bib 32 [1951]: 180)."}, {"pk": 2841496, "translation": "NET", "book": 20, "chapter": 13, "verse": 10, "text": "With pride comes only contention, but wisdom is with the well-advised.", "comment": "tn The Niphal of \u05d9\u05b8\u05e2\u05b7\u05e5 (ya\u2019ats, \u201cto advise; to counsel\u201d) means \u201cto consult together; to take counsel.\u201d It means being well-advised, receiving advice or consultation (cf. NCV \u201cthose who take advice are wise\u201d).
sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.
tn The particle \u05e8\u05b7\u05e7 (raq, \u201conly\u201d) modifies the noun \u201ccontention\u201d \u2013 only contention can come from such a person."}, {"pk": 2841497, "translation": "NET", "book": 20, "chapter": 13, "verse": 11, "text": "Wealth gained quickly will dwindle away, but the one who gathers it little by little will become rich.", "comment": "tc The MT reads \u05de\u05b5\u05d4\u05b5\u05d1\u05b6\u05dc (mehevel, \u201cfrom vanity\u201d). The Greek and Latin versions (followed by RSV) reflect \u05de\u05b0\u05d1\u05b9\u05d4\u05b8\u05dc (m\u00ffvohal, \u201cin haste\u201d) which exhibits metathesis. MT is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is therefore a less difficult reading.tn Heb \u201cwealth from vanity\u201d (cf. KJV, ASV). The term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) literally means \u201cvapor\u201d and figuratively refers to that which is unsubstantial, fleeting, or amount to nothing (BDB 210 s.v.). Used in antithesis with the expression \u201clittle by little,\u201d it means either \u201cwithout working for it\u201d or \u201cquickly.\u201d Some English versions assume dishonest gain (cf. NASB, NIV, CEV).
tn Heb \u201cwill become small.\u201d The verb \u05de\u05b8\u05e2\u05b8\u05d8 (ma\u2019at) means \u201cto become small; to become diminished; to become few.\u201d Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with \u05e8\u05b8\u05d1\u05b8\u05d4 (ravah), \u201cto become much; to become many,\u201d but in the Hiphil, \u201cto multiply; to make much many; to cause increase.\u201d
tn Heb \u201cby hand\u201d; cf. KJV, ASV, NASB \u201cby labor.\u201d
tn Heb \u201cwill increase.\u201d"}, {"pk": 2841498, "translation": "NET", "book": 20, "chapter": 13, "verse": 12, "text": "Hope deferred makes the heart sick, but a longing fulfilled is like a tree of life.", "comment": "sn The word \u201chope\u201d (\u05ea\u05bc\u05d5\u05b9\u05d7\u05b6\u05dc\u05b6\u05ea [tokhelet] from \u05d9\u05b8\u05d7\u05b7\u05dc [yakhal]) also has the implication of a tense if not anxious wait.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn Heb \u201ca desire that comes\u201d; cf. CEV \u201ca wish that comes true.\u201d
sn Failure in realizing one\u2019s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).
tn The verb is the Pual participle from \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 (mashakh,\u201cto draw; to drag\u201d)."}, {"pk": 2841499, "translation": "NET", "book": 20, "chapter": 13, "verse": 13, "text": "The one who despises instruction will pay the penalty, but whoever esteems instruction will be rewarded.", "comment": "tc The LXX adds: \u201cA crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.\u201d
tn Heb \u201cthe word.\u201d The term \u201cword\u201d means teaching in general; its parallel \u201ccommand\u201d indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.
tc The MT reads \u05d9\u05b5\u05d7\u05b8\u05d1\u05b6\u05dc (yekhavel, \u201che will pay [for it]\u201d; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to \u05d9\u05b0\u05d7\u05bb\u05d1\u05bc\u05b8\u05dc (y\u00ffkhubal, \u201che will be broken [for it]\u201d; cf. NRSV \u201cbring destruction on themselves\u201d).tn Heb \u201cwill be pledged to it.\u201d The Niphal of I \u05d7\u05b8\u05d1\u05b7\u05dc (khaval) \u201cto pledge\u201d means \u201cto be under pledge to pay the penalty\u201d (BDB 286 s.v. Niph). Whoever despises teaching will be treated as a debtor \u2013 he will pay for it if he offends against the law.
tn Heb \u201cfears a commandment\u201d; NIV \u201crespects a command.\u201d
tn Heb \u201che\u201d or \u201cthat one\u201d [will be rewarded]."}, {"pk": 2841500, "translation": "NET", "book": 20, "chapter": 13, "verse": 14, "text": "Instruction from the wise is like a life-giving fountain, to turn a person from deadly snares.", "comment": "tn The term \u201cperson\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
tn Heb \u201csnares of death\u201d (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive \u05de\u05b8\u05d5\u05b6\u05ea (mavet) functions as an attributive adjective. The term \u201csnares\u201d makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.
tn The term \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4 (torah) in legal literature means \u201claw,\u201d but in wisdom literature often means \u201cinstruction; teaching\u201d (BDB 435 s.v.); cf. NAV, NIV, NRSV \u201cteaching\u201d; NLT \u201cadvice.\u201d
tn Heb \u201cinstruction of the wise.\u201d The term \u05d7\u05b8\u05db\u05b8\u05dd (khakham, \u201cthe wise\u201d) is a genitive of source.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn Heb \u201cfountain of life\u201d (so KJV, NAB, NIV, NRSV). The genitive \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (khayyim) functions as a genitive of material, similar to the expression \u201cfountain of water.\u201d The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.
tn The infinitive construct with preposition \u05dc\u05b0 (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, \u201cby turning.\u201d"}, {"pk": 2841501, "translation": "NET", "book": 20, "chapter": 13, "verse": 15, "text": "Keen insight wins favor, but the conduct of the unfaithful is harsh.", "comment": "tc The MT reads \u05d0\u05b5\u05d9\u05ea\u05b8\u05df (\u2019etan, \u201cenduring; permanent; perennial\u201d; BDB 450 s.v. \u05d9\u05ea\u05df 1). Several scholars suggest that the text here is corrupt and the reading should be \u201charsh; hard; firm; rugged\u201d (BDB 450 s.v. 2). G. R. Driver suggested that \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d) was dropped before the word by haplography and so the meaning would have been not \u201cenduring\u201d but \u201cpassing away\u201d (\u201cProblems in the Hebrew Text of Proverbs,\u201d Bib 32 [1951]: 181). The LXX, Syriac, and Tg. Prov 13:15 reflect a Hebrew Vorlage of \u05ea\u05b9\u05d0\u05d1\u05b5\u05d3 (to\u2019ved) \u201care destroyed.\u201d The BHS editors suggest emending the text to \u05d0\u05b5\u05d9\u05d3\u05b8\u05dd (\u2019edam) \u201ctheir calamity\u201d from \u05d0\u05b5\u05d9\u05d3 (\u2019ed, \u201ccalamity, distress\u201d; BDB 15 s.v.): \u201cthe way of the faithless [leads to] their calamity.\u201d The idea of \u201charsh\u201d or \u201chard\u201d could also be drawn from a meaning of the word in the MT meaning \u201cfirm,\u201d that is, enduring.
tn Heb \u201cgood insight.\u201d The expression \u05e9\u05c2\u05b5\u05db\u05b6\u05dc\u05be\u05d8\u05d5\u05b9\u05d1 (sekhel-tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. \u05e9\u05c2\u05b5\u05db\u05b6\u05dc).
tn Heb \u201cgives\u201d; NASB \u201cproduces.\u201d
tn Heb \u201cway,\u201d frequently for conduct, behavior, or lifestyle."}, {"pk": 2841502, "translation": "NET", "book": 20, "chapter": 13, "verse": 16, "text": "Every shrewd person acts with knowledge, but a fool displays his folly.", "comment": "sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
tn Heb \u201cspreads open\u201d [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB \u201cthe fool peddles folly\u201d). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly."}, {"pk": 2841503, "translation": "NET", "book": 20, "chapter": 13, "verse": 17, "text": "An unreliable messenger falls into trouble, but a faithful envoy brings healing.", "comment": "tn Or \u201cevil.\u201d
tn The RSV changes this to a Hiphil to read, \u201cplunges [men] into trouble.\u201d But the text simply says the wicked messenger \u201cfalls into trouble,\u201d perhaps referring to punishment for his bad service.
tn Heb \u201cbad.\u201d
tn Heb \u201can envoy of faithfulness.\u201d The genitive \u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd (\u2019emunim, \u201cfaithfulness\u201d) functions as an attributive adjective: \u201cfaithful envoy.\u201d The plural form \u05d0\u05de\u05d5\u05e0\u05d9\u05dd (literally, \u201cfaithfulnesses\u201d) is characteristic of abstract nouns. The term \u201cenvoy\u201d (\u05e6\u05b4\u05d9\u05e8, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV \u201cambassador\u201d). This individual can be trusted to \u201cbring healing\u201d \u2013 be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.
tn The verb \u201cbrings\u201d does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness."}, {"pk": 2841504, "translation": "NET", "book": 20, "chapter": 13, "verse": 18, "text": "The one who neglects discipline ends up in poverty and shame, but the one who accepts reproof is honored.", "comment": "tn The verb III \u05e4\u05bc\u05b8\u05e8\u05b7\u05e2 (para\u2019) normally means \u201cto let go; to let alone\u201d and here \u201cto neglect; to avoid; to reject\u201d (BDB 828 s.v.).
sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of \u201cheavy\u201d for \u201chonor\u201d) and the man of straw (lowly esteemed and poor).
tn The phrase \u201cends up in\u201d does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness."}, {"pk": 2841505, "translation": "NET", "book": 20, "chapter": 13, "verse": 19, "text": "A desire fulfilled is sweet to the soul, but fools abhor turning away from evil.", "comment": "tn Heb \u201can abomination of fools.\u201d The noun \u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd (k\u00ffsilim, \u201cfools\u201d) functions as a subjective genitive: \u201cfools hate to turn away from evil\u201d (cf. NAB, TEV, CEV). T. T. Perowne says: \u201cIn spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it\u201d (Proverbs, 103). Cf. Prov 13:12; 29:27."}, {"pk": 2841506, "translation": "NET", "book": 20, "chapter": 13, "verse": 20, "text": "The one who associates with the wise grows wise, but a companion of fools suffers harm.", "comment": "tn The verb form \u05d9\u05b5\u05e8\u05d5\u05b9\u05e2\u05b7 (yeroa\u2019) is the Niphal imperfect of \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019), meaning \u201cto suffer hurt.\u201d Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has \u201che who associates with fools will be left a fool\u201d (\u201cA Note on the Roots \u05e8\u05b4\u05d9\u05e2, \u05d9\u05b8\u05e8\u05b7\u05e2, and \u05e8\u05b8\u05e2\u05b7\u05e2 in Hebrew,\u201d JTS 15 [1964]: 294). Knox translated the Vulgate thus: \u201cFool he ends that fool befriends\u201d (cited by D. Kidner, Proverbs [TOTC], 104).
tn Heb \u201cwalks.\u201d When used with the preposition \u05d0\u05b6\u05ea (\u2019et, \u201cwith\u201d), the verb \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh, \u201cto walk\u201d) means \u201cto associate with\u201d someone (BDB 234 s.v. \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (\u201cto walk\u201d) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do."}, {"pk": 2841507, "translation": "NET", "book": 20, "chapter": 13, "verse": 21, "text": "Calamity pursues sinners, but prosperity rewards the righteous.", "comment": "sn This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job\u2019s friends applied (incorrectly) to his suffering.
tn Heb \u201cevil.\u201d The term \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cevil\u201d) here functions in a metonymical sense meaning \u201ccalamity.\u201d \u201cGood\u201d is the general idea of good fortune or prosperity; the opposite, \u201cevil,\u201d is likewise \u201cmisfortune\u201d (cf. NAB, NIV, NRSV) or calamity."}, {"pk": 2841508, "translation": "NET", "book": 20, "chapter": 13, "verse": 22, "text": "A benevolent person leaves an inheritance for his grandchildren, but the wealth of a sinner is stored up for the righteous.", "comment": "tn Heb \u201cgood.\u201d
sn In ancient Israel the idea of leaving an inheritance was a sign of God\u2019s blessing; blessings extended to the righteous and not the sinners.
tn Heb \u201cthe children of children.\u201d
sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17)."}, {"pk": 2841509, "translation": "NET", "book": 20, "chapter": 13, "verse": 23, "text": "There is abundant food in the field of the poor, but it is swept away by injustice.", "comment": "tn Heb \u201cfallow ground\u201d (so NASB). The word \u05e0\u05b4\u05d9\u05e8 (nir) means \u201cthe tillable [or untilled; or fallow] ground.\u201d BDB 644 s.v. says this line could be rendered: \u201cabundant food [yields] the fallow ground of poor men\u201d (i.e., with the Lord\u2019s blessing).
tc The MT reads \u201cthere is what is swept away because [there is] no justice\u201d (\u05d5\u05b0\u05d9\u05b5\u05e9\u05c1 \u05e0\u05b4\u05e1\u05b0\u05e4\u05bc\u05b6\u05d4 \u05d1\u05bc\u05b0\u05dc\u05b9\u05d0 \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8, v\u00ffyesh nispeh b\u00fflo\u2019 mishpat). The LXX reads \u201cthe great enjoy wealth many years, but some men perish little by little.\u201d The Syriac reads \u201cthose who have no habitation waste wealth many years, and some waste it completely.\u201d Tg. Prov 13:23 reads \u201cthe great man devours the land of the poor, and some men are taken away unjustly.\u201d The Vulgate has \u201cthere is much food in the fresh land of the fathers, and for others it is collected without judgment.\u201d C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice."}, {"pk": 2841510, "translation": "NET", "book": 20, "chapter": 13, "verse": 24, "text": "The one who spares his rod hates his child, but the one who loves his child is diligent in disciplining him.", "comment": "tn Heb \u201cseeks him.\u201d The verb \u05e9\u05c1\u05b8\u05d7\u05b7\u05e8 (shahar, \u201cto be diligent; to do something early\u201d; BDB 1007 s.v.) could mean \u201cto be diligent to discipline,\u201d or \u201cto be early or prompt in disciplining.\u201d See G. R. Driver, \u201cHebrew Notes on Prophets and Proverbs,\u201d JTS 41 (1940): 170.
tn Heb \u201chis son.\u201d
sn The importance of parental disciplining is stressed by the verbs \u201chate\u201d and \u201clove.\u201d \u201cHating\u201d a child in this sense means in essence abandoning or rejecting him; \u201cloving\u201d a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him \u2013 not caring about his character.
tn Heb \u201chim\u201d; the referent (his child) is specified in the translation for clarity.
sn R. N. Whybray cites an Egyptian proverb that says that \u201cboys have their ears on their backsides; they listen when they are beaten\u201d (Proverbs [CBC], 80). Cf. Prov 4:3\u20134, 10\u201311; Eph 6:4; Heb 12:5\u201311.
tn The noun \u05de\u05d5\u05bc\u05e1\u05b8\u05e8 (musar, \u201cdiscipline\u201d) functions as an adverbial accusative of reference: \u201che is diligent in reference to discipline.\u201d"}, {"pk": 2841511, "translation": "NET", "book": 20, "chapter": 13, "verse": 25, "text": "The righteous has enough food to satisfy his appetite, but the belly of the wicked lacks food.", "comment": "tn Heb \u201che will lack.\u201d The term \u201cfood\u201d is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.
tn The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (traditionally \u201csoul\u201d; cf. KJV, ASV) here means \u201cappetite\u201d (BDB 660 s.v. 5.a)."}, {"pk": 2841512, "translation": "NET", "book": 20, "chapter": 14, "verse": 1, "text": "Every wise woman builds her household, but a foolish woman tears it down with her own hands.", "comment": "tn Heb \u201cwise ones of women.\u201d The construct phrase \u05d7\u05b7\u05db\u05b0\u05de\u05d5\u05b9\u05ea \u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (khakhmot nashim) features a wholistic genitive: \u201cwise women.\u201d The plural functions in a distributive sense: \u201cevery wise woman.\u201d The contrast is between wise and foolish women (e.g., Prov 7:10\u201323; 31:10\u201331).
tn Heb \u201chouse.\u201d This term functions as a synecdoche of container (= house) for contents (= household, family).
tn The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect."}, {"pk": 2841513, "translation": "NET", "book": 20, "chapter": 14, "verse": 2, "text": "The one who walks in his uprightness fears the LORD, but the one who is perverted in his ways despises him.", "comment": "tn Heb \u201ccrooked of ways\u201d; NRSV \u201cdevious in conduct.\u201d This construct phrase features a genitive of specification: \u201ccrooked in reference to his ways.\u201d The term \u201cways\u201d is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.
tn Heb \u201cfear of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions as an objective genitive."}, {"pk": 2841514, "translation": "NET", "book": 20, "chapter": 14, "verse": 3, "text": "In the speech of a fool is a rod for his back, but the words of the wise protect them.", "comment": "tc The MT reads \u05d2\u05bc\u05b7\u05d0\u05b2\u05d5\u05b8\u05d4 (ga\u2019avah, \u201cpride\u201d) which creates an awkward sense \u201cin the mouth of a fool is a rod of pride\u201d (cf. KJV, ASV). The BHS editors suggest emending the form to \u05d2\u05bc\u05b5\u05d5\u05b9\u05d4 (\u201cdisciplining-rod\u201d) to create tighter parallelism and irony: \u201cin the mouth of a fool is a rod for the back\u201d (e.g., Prov 10:13). What the fools says will bring discipline.tn Heb \u201ca rod of back.\u201d The noun \u05d2\u05bc\u05b5\u05d5\u05b9\u05d4 functions as a genitive of specification: \u201ca rod for his back.\u201d The fool is punished because of what he says.
tn Heb \u201clips.\u201d The term \u201clips\u201d is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
sn The noun \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) functions as a metonymy of cause for what is said (\u201cspeech, words, talk\u201d).
tn The preposition \u05d1\u05bc\u05b0 (bet) may denote (1) exchange: \u201cin exchange for\u201d foolish talk there is a rod; or (2) cause: \u201cbecause of\u201d foolish talk."}, {"pk": 2841515, "translation": "NET", "book": 20, "chapter": 14, "verse": 4, "text": "Where there are no oxen, the feeding trough is clean, but an abundant harvest is produced by strong oxen.", "comment": "tn Heb \u201cthe strength of oxen.\u201d The genitive \u05e9\u05c1\u05d5\u05b9\u05e8 (shor, \u201coxen\u201d) functions as an attributed genitive: \u201cstrong oxen.\u201d Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do."}, {"pk": 2841516, "translation": "NET", "book": 20, "chapter": 14, "verse": 5, "text": "A truthful witness does not lie, but a false witness breathes out lies.", "comment": "tn Heb \u201ca witness of falsehood.\u201d The genitive functions in an attributive sense: \u201cfalse witness.\u201d
sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie \u2013 naturally. The first colon uses the verb \u05db\u05bc\u05b8\u05d6\u05b7\u05d1 (kazav, \u201cto lie\u201d) and the second colon uses the noun \u05db\u05bc\u05b8\u05d6\u05b8\u05d1 (kazav, \u201clie; falsehood\u201d).
tn Heb \u201ca witness of faithfulness.\u201d The genitive functions in an attributive sense: \u201cfaithful witness\u201d (so KJV, NRSV); TEV \u201creliable witness.\u201d"}, {"pk": 2841517, "translation": "NET", "book": 20, "chapter": 14, "verse": 6, "text": "The scorner seeks wisdom but finds none, but understanding is easy for a discerning person.", "comment": "sn The Niphal of \u05e7\u05b8\u05dc\u05b7\u05dc (qalal) means \u201cto appear light; to appear trifling; to appear easy.\u201d
sn The \u201cscorner\u201d (\u05dc\u05b5\u05e5, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one\u2019s attitude toward it (J. H. Greenstone, Proverbs, 149).
tn Heb \u201cand there is not.\u201d"}, {"pk": 2841518, "translation": "NET", "book": 20, "chapter": 14, "verse": 7, "text": "Leave the presence of a foolish person, or you will not understand wise counsel.", "comment": "tc The MT reads \u05d5\u05bc\u05d1\u05b7\u05dc\u05be\u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b8 (uval-yada\u2019ta, \u201cyou did not know [the lips of knowledge]).\u201d It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg. Prov 14:7 freely interprets the verse: \u201cfor there is no knowledge on his lips.\u201d The LXX reflects a Hebrew Vorlage of \u05d5\u05bc\u05db\u05b0\u05dc\u05b5\u05d9\u05be\u05d3\u05b7\u05e2\u05b7\u05ea (ukh\u00ffle-da\u2019at, \u201c[wise lips] are weapons of discretion\u201d). The textual variant involves wrong word division and orthographic confusion between \u05d1 (bet) and \u05db (kaf). C. H. Toy emends the text: \u201cfor his lips do not utter knowledge\u201d as in 15:7 (Proverbs [ICC], 285). The MT is workable and more difficult.
tn Heb \u201clips of knowledge\u201d (so KJV, ASV). \u201cLips\u201d is the metonymy of cause, and \u201cknowledge\u201d is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): \u201cwise counsel.\u201d
tn Heb \u201ca man, a stupid fellow.\u201d
tn Heb \u201cand.\u201d The vav (\u05d5) that introduces this clause may be understood as meaning \u201cor\u2026.\u201d"}, {"pk": 2841519, "translation": "NET", "book": 20, "chapter": 14, "verse": 8, "text": "The wisdom of the shrewd person is to discern his way, but the folly of fools is deception.", "comment": "tn The word means \u201cdeception,\u201d but some suggest \u201cself-deception\u201d here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, \u201cTextual and Philological Notes on Some Passages in the Book of Proverbs,\u201d VTSup 3 [1955]: 286); cf. NLT \u201cfools deceive themselves.\u201d The parallelism would favor this, but there is little support for it. The word usually means \u201ccraft practiced on others.\u201d If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
tn Or \u201cthe prudent [person]\u201d (cf. KJV, NASB, NIV)."}, {"pk": 2841520, "translation": "NET", "book": 20, "chapter": 14, "verse": 9, "text": "Fools mock at reparation, but among the upright there is favor.", "comment": "tn The word \u05e8\u05b8\u05e6\u05d5\u05b9\u05df (ratson) means \u201cfavor; acceptance; pleasing.\u201d It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
tc The LXX reads \u201chouses of transgressors will owe purification.\u201d Tg. Prov 14:9 has \u201cguilt has its home among fools\u201d (apparently reading \u05dc\u05b4\u05d9\u05df \u05dc\u05d5\u05bc\u05df, lin lun).tn Heb \u201cguilt.\u201d The word \u05d0\u05b8\u05e9\u05c1\u05b8\u05dd (\u2019asham) has a broad range of meanings: \u201cguilt; reparation.\u201d According to Leviticus, when someone realized he was guilty he would bring a \u201creparation offering,\u201d a sin offering with an additional tribute for restitution (Lev 5:1\u20136). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).
tn The noun \u201cfools\u201d is plural but the verb \u201cmock\u201d is singular. This has led some to reverse the line to say \u201cguilty/guilt offering mocks fools\u201d (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty."}, {"pk": 2841521, "translation": "NET", "book": 20, "chapter": 14, "verse": 10, "text": "The heart knows its own bitterness, and with its joy no one else can share.", "comment": "tn Heb \u201cstranger\u201d (so KJV, NASB, NRSV).
tn Heb \u201cbitterness of its soul.\u201d
tn The verb is the Hitpael of II \u05e2\u05b8\u05e8\u05b7\u05d1 (\u2019arav), which means \u201cto take in pledge; to give in pledge; to exchange.\u201d Here it means \u201cto share [in].\u201d The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another."}, {"pk": 2841522, "translation": "NET", "book": 20, "chapter": 14, "verse": 11, "text": "The household of the wicked will be destroyed, but the tent of the upright will flourish.", "comment": "tn Heb \u201chouse.\u201d The term \u201chouse\u201d is a metonymy of subject, referring to their contents: families and family life. sn Personal integrity ensures domestic stability and prosperity, while lack of such integrity (= wickedness) will lead to the opposite.
tn The term \u201ctent\u201d is a metonymy here referring to the contents of the tent: families."}, {"pk": 2841523, "translation": "NET", "book": 20, "chapter": 14, "verse": 12, "text": "There is a way that seems right to a person, but its end is the way that leads to death.", "comment": "tn Heb \u201cthe ways of death\u201d (so KJV, ASV). This construct phrase features a genitive of destiny: \u201cways that lead to [or, end in] death.\u201d Here death means ruin (e.g., Prov 7:27; 16:25). The LXX adds \u201cHades,\u201d but the verse seems to be concerned with events of this life.
tn Heb \u201cwhich is straight before a man.\u201dsn The proverb recalls the ways of the adulterous woman in chapters 1-9, and so the translation of \u201cman\u201d is retained. The first line does not say that the \u201cway\u201d that seems right is \u201cvice,\u201d but the second line clarifies that. The individual can rationalize all he wants, but the result is still the same. The proverb warns that any evil activity can take any number of ways (plural) to destruction."}, {"pk": 2841524, "translation": "NET", "book": 20, "chapter": 14, "verse": 13, "text": "Even in laughter the heart may ache, and the end of joy may be grief.", "comment": "tn The phrase \u201cmay be\u201d is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
tn Heb \u201cand its end, joy, is grief.\u201d The suffix may be regarded as an Aramaism, a proleptic suffix referring to \u201cjoy.\u201d
sn No joy is completely free of grief. There is a joy that is superficial and there is underlying pain that will remain after the joy is gone."}, {"pk": 2841525, "translation": "NET", "book": 20, "chapter": 14, "verse": 14, "text": "The backslider will be paid back from his own ways, but a good person will be rewarded for his.", "comment": "tn Heb \u201ca turning away of heart.\u201d The genitive \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) functions as an attributive adjective: \u201ca backslidden heart.\u201d The term \u05e1\u05d5\u05bc\u05d2 (sug) means \u201cto move away; to move backwards; to depart; to backslide\u201d (BDB 690 s.v. I \u05e1\u05d5\u05bc\u05d2). This individual is the one who backslides, that is, who departs from the path of righteousness.
tn Heb \u201cwill be filled\u201d; cf. KJV, ASV. The verb (\u201cto be filled, to be satisfied\u201d) here means \u201cto be repaid,\u201d that is, to partake in his own evil ways. His faithlessness will come back to haunt him.
tn The phrase \u201cwill be rewarded\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness."}, {"pk": 2841526, "translation": "NET", "book": 20, "chapter": 14, "verse": 15, "text": "A naive person believes everything, but the shrewd person discerns his steps.", "comment": "sn The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.
tn Heb \u201chis step\u201d; cf. TEV \u201csensible people watch their step.\u201d"}, {"pk": 2841527, "translation": "NET", "book": 20, "chapter": 14, "verse": 16, "text": "A wise person is cautious and turns from evil, but a fool throws off restraint and is overconfident.", "comment": "tn Heb \u201cfears.\u201d Since the holy name (Yahweh, translated \u201cthe Lord\u201d) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions.
tn The verb \u05d1\u05bc\u05b8\u05d8\u05b7\u05d7 here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
tn The Hitpael of \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar, \u201cto pass over\u201d) means \u201cto pass over the bounds of propriety; to act insolently\u201d (BDB 720 s.v.; cf. ASV \u201cbeareth himself insolently\u201d)."}, {"pk": 2841528, "translation": "NET", "book": 20, "chapter": 14, "verse": 17, "text": "A person who has a quick temper does foolish things, and a person with crafty schemes is hated.", "comment": "tn Heb \u201ca man of devices.\u201d
tc The LXX reads \u201cendures\u201d (from \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0, nasa\u2019) rather than \u201cis hated\u201d (from \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0, sane\u2019). This change seems to have arisen on the assumption that a contrast was needed. It has: \u201ca man of thought endures.\u201d Other versions take \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05d5\u05b9\u05ea (m\u00ffzimmot) in a good sense; but antithetical parallelism is unwarranted here.
sn The proverb discusses two character traits that are distasteful to others \u2013 the quick tempered person (\u201cshort of anger\u201d or impatient) and the crafty person (\u201cman of devices\u201d). C. H. Toy thinks that the proverb is antithetical and renders it \u201cbut a wise man endures\u201d (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people\u2019s respect, but the wise man does not."}, {"pk": 2841529, "translation": "NET", "book": 20, "chapter": 14, "verse": 18, "text": "The naive inherit folly, but the shrewd are crowned with knowledge.", "comment": "tc G. R. Driver, however, proposed reading the verb as \u201care adorned\u201d from \u05d4\u05dc\u05d4 (\u201cProblems in the Hebrew Text of Proverbs,\u201d Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).sn The proverb anticipates what the simple will receive, assuming they remain simpletons.
tn Or \u201cprudent\u201d (KJV, NASB, NIV); NRSV, TEV \u201cclever.\u201d
tn The meaning of \u05d9\u05b7\u05db\u05b0\u05ea\u05bc\u05b4\u05e8\u05d5\u05bc (yakhtiru, Hiphil imperfect of \u05db\u05bc\u05b8\u05ea\u05b7\u05e8, katar) is elusive. It may not mean \u201cto be crowned\u201d or \u201cto crown themselves,\u201d but \u201cto encircle\u201d or \u201cto embrace.\u201d BDB 509 s.v. \u05db\u05bc\u05b8\u05ea\u05b7\u05e8 Hiph suggests \u201cto throw out crowns\u201d (throw out knowledge as a crown) or \u201cto encompass knowledge,\u201d i.e., possess it (parallel to inherit)."}, {"pk": 2841530, "translation": "NET", "book": 20, "chapter": 14, "verse": 19, "text": "Those who are evil will bow before those who are good, and the wicked will bow at the gates of the righteous.", "comment": "tn The phrase \u201cwill bow\u201d does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
tn Many versions nuance the perfect tense verb \u05e9\u05c1\u05b8\u05d7\u05b7\u05d7 (shakhakh) as a characteristic perfect. But the proverb suggests that the reality lies in the future. So the verb is best classified as a prophetic perfect (cf. NASB, NIV, CEV, NLT): Ultimately the wicked will acknowledge and serve the righteous \u2013 a point the prophets make.
sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154)."}, {"pk": 2841531, "translation": "NET", "book": 20, "chapter": 14, "verse": 20, "text": "A poor person is disliked even by his neighbors, but those who love the rich are many.", "comment": "tn Heb \u201chated.\u201d The verse is just a statement of fact. The verbs \u201clove\u201d and \u201chate\u201d must be seen in their connotations: The poor are rejected, avoided, shunned \u2013 that is, hated; but the rich are sought after, favored, embraced \u2013 that is, loved."}, {"pk": 2841532, "translation": "NET", "book": 20, "chapter": 14, "verse": 21, "text": "The one who despises his neighbor sins, but whoever is kind to the needy is blessed."}, {"pk": 2841533, "translation": "NET", "book": 20, "chapter": 14, "verse": 22, "text": "Do not those who devise evil go astray? But those who plan good exhibit faithful covenant love.", "comment": "sn The verb \u05d7\u05b8\u05e8\u05b7\u05e9\u05c1 (kharash) means (1) literally: \u201cto cut in; to engrave; to plow,\u201d describing the work of a craftsman; and (2) figuratively: \u201cto devise,\u201d describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.
tn Heb \u201cloyal-love and truth.\u201d The two terms \u05d7\u05b6\u05e1\u05b6\u05d3 \u05d5\u05b6\u05d0\u05b1\u05de\u05b6\u05ea (khesed ve\u2019emet) often form a hendiadys: \u201cfaithful love\u201d or better \u201cfaithful covenant love.\u201d
tn The term \u201cexhibit\u201d does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness."}, {"pk": 2841534, "translation": "NET", "book": 20, "chapter": 14, "verse": 23, "text": "In all hard work there is profit, but merely talking about it only brings poverty.", "comment": "tn The term \u201cbrings\u201d does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
sn The noun \u05de\u05b7\u05d7\u05b0\u05e1\u05d5\u05b9\u05e8 (makhsor, \u201cneed; thing needed; poverty\u201d) comes from the verb \u201cto lack; to be lacking; to decrease; to need.\u201d A person given to idle talk rather than industrious work will have needs that go unmet.
sn The Hebrew term \u05e2\u05b6\u05e6\u05b6\u05d1 (\u2019etsev, \u201cpainful toil; labor\u201d) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.
tn Heb \u201cword of lips.\u201d This construct phrase features a genitive of source (\u201ca word from the lips\u201d) or a subjective genitive (\u201cspeaking a word\u201d). Talk without work (which produces nothing) is contrasted with labor that produces something."}, {"pk": 2841535, "translation": "NET", "book": 20, "chapter": 14, "verse": 24, "text": "The crown of the wise is their riches, but the folly of fools is folly.", "comment": "sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).
tc The MT reads \u05d0\u05b4\u05d5\u05b6\u05dc\u05b6\u05ea (\u2019ivelet, \u201cfolly\u201d). The editors of BHS propose emending the text to \u05d5\u05b0\u05dc\u05b4\u05d5\u05b0\u05d9\u05b7\u05ea (v\u00fflivyat, \u201cbut the wealth\u201d), as suggested by the LXX. See M. Rotenberg, \u201cThe Meaning of \u05d0\u05b4\u05d5\u05bc\u05b6\u05dc\u05b6\u05ea in Proverbs,\u201d Les\u0152 25 (1960-1961): 201. A similar emendation is followed by NAB (\u201cthe diadem\u201d) and NRSV (\u201cthe garland\u201d)."}, {"pk": 2841536, "translation": "NET", "book": 20, "chapter": 14, "verse": 25, "text": "A truthful witness rescues lives, but the one who breathes lies brings deception.", "comment": "tc Several commentators suggest emending the text from the noun \u05de\u05b4\u05e8\u05b0\u05de\u05b8\u05d4 (mirmah, \u201cdeception\u201d) to the participle \u05de\u05b0\u05e8\u05b7\u05de\u05bc\u05b6\u05d4 (m\u00fframeh, \u201cdestroys\u201d). However, this revocalization is not necessary because the MT makes sense as it stands: A false witness destroys lives.
tn The term \u201cbrings\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, \u201cis deceitful.\u201d
tn The noun \u05e0\u05b0\u05e4\u05b8\u05e9\u05c1\u05d5\u05b9\u05ea (n\u00fffashot) often means \u201csouls,\u201d but here \u201clives\u201d \u2013 it functions as a metonymy for life (BDB 659 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 3.c).sn The setting of this proverb is the courtroom. One who tells the truth \u201csaves\u201d (\u05de\u05b7\u05e6\u05bc\u05b4\u05d9\u05dc [matsil, \u201crescues; delivers\u201d]) the lives of those falsely accused.
tn Heb \u201ca witness of truth\u201d; cf. CEV \u201can honest witness.\u201d"}, {"pk": 2841537, "translation": "NET", "book": 20, "chapter": 14, "verse": 26, "text": "In the fear of the LORD one has strong confidence, and it will be a refuge for his children.", "comment": "sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5\u20136 where children will reap the benefits of the righteous parents. The line could also be read as \u201che [= God] will be a refuge for the children.\u201d
tn Heb \u201cIn the fear of the Lord [is] confidence of strength.\u201d The phrase \u201cone has\u201d does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
tn Heb \u201cconfidence of strength.\u201d This construct phrase features an attributive genitive: \u201cstrong confidence\u201d (so most English versions; NIV \u201ca secure fortress\u201d)."}, {"pk": 2841538, "translation": "NET", "book": 20, "chapter": 14, "verse": 27, "text": "The fear of the LORD is like a life-giving fountain, to turn people from deadly snares.", "comment": "tn Heb \u201cfountain of life.\u201d
sn The verse is similar to Prov 13:14 except that \u201cthe fear of the Lord\u201d has replaced \u201cthe teaching of the wise.\u201d
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn The infinitive construct with prefixed \u05dc (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: \u201cby turning\u2026.\u201d
tn The term \u201cpeople\u201d does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
tn Heb \u201csnares of death\u201d (so KJV, NAB, NIV, NRSV, NLT); CEV \u201cdeadly traps.\u201d"}, {"pk": 2841539, "translation": "NET", "book": 20, "chapter": 14, "verse": 28, "text": "A king\u2019s glory is the abundance of people, but the lack of subjects is the ruin of a ruler.", "comment": "tn The preposition serves as the beth essentiae \u2013 the glory is the abundant population, not in it.
sn The word means \u201cruin; destruction,\u201d but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.
tn Heb \u201cpeople.\u201d Cf. NLT \u201ca dwindling nation.\u201d"}, {"pk": 2841540, "translation": "NET", "book": 20, "chapter": 14, "verse": 29, "text": "The one who is slow to anger has great understanding, but the one who has a quick temper exalts folly.", "comment": "sn The participle \u201cexalts\u201d (\u05de\u05b5\u05e8\u05b4\u05d9\u05dd, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
tn Heb \u201chasty of spirit\u201d (so KJV, ASV); NRSV, NLT \u201ca hasty temper.\u201d One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions."}, {"pk": 2841541, "translation": "NET", "book": 20, "chapter": 14, "verse": 30, "text": "A tranquil spirit revives the body, but envy is rottenness to the bones.", "comment": "tn Heb \u201crottenness of bones.\u201d The term \u201cbones\u201d may be a synecdoche representing the entire body; it is in contrast with \u201cflesh\u201d of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.
tn The term \u05e7\u05b4\u05e0\u05b0\u05d0\u05b8\u05d4 (qin\u2019ah, \u201cenvy\u201d) refers to passionate zeal or \u201cjealousy\u201d (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one\u2019s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.
tn Heb \u201clife of the flesh\u201d (so KJV, ASV); NAB, NIV \u201cgives life to the body.\u201d
tn Heb \u201cheart of healing.\u201d The genitive \u05de\u05b7\u05e8\u05b0\u05e4\u05bc\u05b5\u05d0 (marpe\u2019, \u201chealing\u201d) functions as an attributive adjective: \u201ca healing heart.\u201d The term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158)."}, {"pk": 2841542, "translation": "NET", "book": 20, "chapter": 14, "verse": 31, "text": "The one who oppresses the poor insults his Creator, but whoever shows favor to the needy honors him.", "comment": "sn In the Piel this verb has the meaning of \u201cto reproach; to taunt; to say sharp things against\u201d someone (cf. NIV \u201cshows contempt for\u201d). By oppressing the poor one taunts or mistreats God because that person is in the image of God \u2013 hence the reference to the \u201cCreator.\u201d To ridicule what God made is to ridicule God himself.
sn The phrase \u201cshows favor\u201d is contrasted with the term \u201coppresses.\u201d To \u201cshow favor\u201d means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
tn The verb \u05e2\u05b8\u05e9\u05c1\u05b7\u05e7 (\u2019ashaq) normally means \u201cto oppress\u201d (as in many English versions). However, here it might mean \u201cto slander.\u201d See J. A. Emerton, \u201cNotes on Some Passages in the Book of Proverbs,\u201d JTS 20 (1969): 202-22."}, {"pk": 2841543, "translation": "NET", "book": 20, "chapter": 14, "verse": 32, "text": "The wicked will be thrown down in his trouble, but the righteous have refuge even in the threat of death.", "comment": "tc The LXX reads this as \u201cin his integrity,\u201d as if it were \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05de\u05bc\u05d5\u05b9 (b\u00fftumo) instead of \u201cin his death\u201d (\u05d1\u05bc\u05b0\u05de\u05d5\u05b9\u05ea\u05d5\u05b9, b\u00ffmoto). The LXX is followed by some English versions (e.g., NAB \u201cin his honesty,\u201d NRSV \u201cin their integrity,\u201d and TEV \u201cby their integrity\u201d).tn Heb \u201cin his death.\u201d The term \u201cdeath\u201d may function as a metonymy of effect for a life-threatening situation.
sn The righteous have hope in a just retribution \u2013 they have a place of safety even in death.
tn The prepositional phrase must be \u201cin his time of trouble\u201d (i.e., when catastrophe comes). Cf. CEV \u201cIn times of trouble the wicked are destroyed.\u201d A wicked person has nothing to fall back on in such times."}, {"pk": 2841544, "translation": "NET", "book": 20, "chapter": 14, "verse": 33, "text": "Wisdom rests in the heart of the discerning; it is known even in the heart of fools.", "comment": "tn The LXX negates the clause, saying it is \u201cnot known in fools\u201d (cf. NAB, NRSV, TEV, NLT). Thomas connects the verb to the Arabic root wd` and translates it \u201cin fools it is suppressed.\u201d See D. W. Thomas, \u201cThe Root \u05d9\u05d3\u05e2 in Hebrew,\u201d JTS 35 (1934): 302-3.sn The second line may be ironic or sarcastic. The fool, eager to appear wise, blurts out what seems to be wisdom, but in the process turns it to folly. The contrast is that wisdom resides with people who have understanding.
tn Heb \u201cin the inner part\u201d; ASV \u201cin the inward part\u201d; NRSV \u201cin the heart of fools.\u201d"}, {"pk": 2841545, "translation": "NET", "book": 20, "chapter": 14, "verse": 34, "text": "Righteousness exalts a nation, but sin is a disgrace to any people.", "comment": "sn The verb \u05ea\u05bc\u05b0\u05e8\u05d5\u05b9\u05de\u05b5\u05dd (t\u00ffromem, translated \u201cexalts\u201d) is a Polel imperfect; it means \u201cto lift up; to raise up; to elevate.\u201d Here the upright dealings of the leaders and the people will lift up the people. The people\u2019s condition in that nation will be raised.
tn The term is the homonymic root II \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed, \u201cshame; reproach\u201d; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I \u05d7\u05b6\u05e1\u05b6\u05d3 (\u201cloyal love; kindness\u201d) as if it said, \u201ceven the kindness of some nations is a sin because they do it only for a show\u201d (so Rashi, a Jewish scholar who lived a.d. 1040-1105)."}, {"pk": 2841546, "translation": "NET", "book": 20, "chapter": 14, "verse": 35, "text": "The king shows favor to a wise servant, but his wrath falls on one who acts shamefully.", "comment": "sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil, \u201cwise\u201d) and \u05de\u05b5\u05d1\u05b4\u05d9\u05e9\u05c1 (mevish, \u201cone who acts shamefully\u201d). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).
tn Heb \u201cis\u201d (so KJV, ASV).
tn Heb \u201cthe favor of a king.\u201d The noun \u201cking\u201d functions as a subjective genitive: \u201cthe king shows favor\u2026.\u201d"}, {"pk": 2841547, "translation": "NET", "book": 20, "chapter": 15, "verse": 1, "text": "A gentle response turns away anger, but a harsh word stirs up wrath.", "comment": "tn Heb \u201csoft answer.\u201d The adjective \u05e8\u05bc\u05b7\u05da\u05b0 (rakh, \u201csoft; tender; gentle\u201d; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1\u20133) that brings peace.
tn Heb \u201cword of harshness\u201d; KJV \u201cgrievous words.\u201d The noun \u05e2\u05b6\u05e6\u05b6\u05d1 (\u2019etsev, \u201cpain, hurt\u201d) functions as an attributive genitive. The term \u05e2\u05b6\u05e6\u05b6\u05d1 refers to something that causes pain (BDB 780 s.v. I \u05e2\u05b6\u05e6\u05b6\u05d1). For example, Jephthah\u2019s harsh answer led to war (Judg 12:1\u20136).
tn Heb \u201craises anger.\u201d A common response to painful words is to let one\u2019s temper flare up."}, {"pk": 2841548, "translation": "NET", "book": 20, "chapter": 15, "verse": 2, "text": "The tongue of the wise treats knowledge correctly, but the mouth of the fool spouts out folly.", "comment": "sn The contrast is between the \u201ctongue of the wise\u201d and the \u201cmouth of the fool.\u201d Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
tn Or \u201cmakes knowledge acceptable\u201d (so NASB). The verb \u05ea\u05bc\u05b5\u05d9\u05d8\u05b4\u05d9\u05d1 (tetiv, Hiphil imperfect of \u05d9\u05b8\u05d8\u05b7\u05d1 [yatav, \u201cto be good\u201d]) can be translated \u201cto make good\u201d or \u201cto treat in a good [or, excellent] way\u201d (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to \u05ea\u05bc\u05b5\u05d9\u05d8\u05b4\u05d9\u05e3 (tetif) which is a cognate of \u05e0\u05b8\u05d8\u05b7\u05e3 (nataf, \u201cdrip\u201d), and translates \u201ctongues of the sages drip with knowledge\u201d (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.
sn The Hiphil verb \u05d9\u05b7\u05d1\u05bc\u05b4\u05d9\u05e2\u05b7 (yabia\u2019) means \u201cto pour out; to emit; to cause to bubble; to belch forth.\u201d The fool bursts out with reckless utterances (cf. TEV \u201cspout nonsense\u201d)."}, {"pk": 2841549, "translation": "NET", "book": 20, "chapter": 15, "verse": 3, "text": "The eyes of the LORD are in every place, keeping watch on those who are evil and those who are good.", "comment": "sn The proverb uses anthropomorphic language to describe God\u2019s exacting and evaluating knowledge of all people.
tn The form \u05e6\u05b9\u05e4\u05d5\u05b9\u05ea (tsofot, \u201cwatching\u201d) is a feminine plural participle agreeing with \u201ceyes.\u201d God\u2019s watching eyes comfort good people but convict evil."}, {"pk": 2841550, "translation": "NET", "book": 20, "chapter": 15, "verse": 4, "text": "Speech that heals is like a life-giving tree, but a perverse tongue breaks the spirit.", "comment": "tn Heb \u201cperversion in it.\u201d The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14).
tn Heb \u201ctree of life.\u201d
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn Heb \u201ca tongue of healing.\u201d A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
tn Heb \u201ca tongue.\u201d The term \u201ctongue\u201d is a metonymy of cause for what is produced: speech."}, {"pk": 2841551, "translation": "NET", "book": 20, "chapter": 15, "verse": 5, "text": "A fool rejects his father\u2019s discipline, but whoever heeds reproof shows good sense.", "comment": "tn Heb \u201cis prudent\u201d (so KJV, NASB, NRSV); NCV, NLT \u201cis wise.\u201d Anyone who accepts correction or rebuke will become prudent in life."}, {"pk": 2841552, "translation": "NET", "book": 20, "chapter": 15, "verse": 6, "text": "In the house of the righteous is abundant wealth, but the income of the wicked brings trouble.", "comment": "tn Heb \u201cwill be troubled.\u201d The function of the Niphal participle may be understood in two ways: (1) substantival use: abstract noun meaning \u201cdisturbance, calamity\u201d (BDB 747 s.v. \u05e2\u05b8\u05db\u05b7\u05e8) or passive noun meaning \u201cthing troubled,\u201d or (2) verbal use: \u201cwill be troubled\u201d (HALOT 824 s.v. \u05e2\u05db\u05e8 nif).
tn The term \u05d1\u05bc\u05b5\u05d9\u05ea (bet, \u201chouse\u201d) functions as an adverbial accusative of location.
sn The Hebrew noun \u05d7\u05b9\u05e1\u05b6\u05df (khosen) means \u201cwealth; treasure.\u201d Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness."}, {"pk": 2841553, "translation": "NET", "book": 20, "chapter": 15, "verse": 7, "text": "The lips of the wise spread knowledge, but not so the heart of fools.", "comment": "sn The phrase \u201cthe heart of fools\u201d emphasizes that fools do not comprehend knowledge. Cf. NCV \u201cthere is no knowledge in the thoughts of fools.\u201d
tc The verb of the first colon is difficult because it does not fit the second very well \u2013 a heart does not \u201cscatter\u201d or \u201cspread\u201d knowledge. On the basis of the LXX, C. H. Toy (Proverbs [ICC], 305) suggests a change to \u05d9\u05b4\u05e6\u05bc\u05b0\u05e8\u05d5\u05bc (yits\u00ffru, \u201cthey preserve\u201d). The Greek evidence, however, is not strong. For the second line the LXX has \u201chearts of fools are not safe,\u201d apparently taking \u05dc\u05b9\u05d0\u05be\u05db\u05b5\u05df (lo\u2019-khen) as \u201cunstable\u201d instead of \u201cnot so.\u201d So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway."}, {"pk": 2841554, "translation": "NET", "book": 20, "chapter": 15, "verse": 8, "text": "The LORD abhors the sacrifices of the wicked, but the prayer of the upright pleases him.", "comment": "tn Heb \u201csacrifice\u201d (so many English versions).
tn Heb \u201can abomination of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions as a subjective genitive: \u201cthe Lord abhors.\u201d Cf. NIV \u201cthe Lord detests\u201d; NCV, NLT \u201cthe Lord hates\u201d; CEV \u201cthe Lord is disgusted.\u201d
sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6\u20138; Isa 1:10\u201317). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.
tn Heb \u201c[is] his pleasure.\u201d The 3rd person masculine singular suffix functions as a subjective genitive: \u201che is pleased.\u201d God is pleased with the prayers of the upright."}, {"pk": 2841555, "translation": "NET", "book": 20, "chapter": 15, "verse": 9, "text": "The LORD abhors the way of the wicked, but he loves those who pursue righteousness.", "comment": "tn Heb \u201cthe one who\u201d (so NRSV).
sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, \u201cHe who loves God will be moved to an active, persistent, and even dangerous search for justice\u201d (Proverbs, 170).
tn Heb \u201can abomination of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions as a subjective genitive: \u201cthe Lord abhors.\u201d"}, {"pk": 2841556, "translation": "NET", "book": 20, "chapter": 15, "verse": 10, "text": "Severe discipline is for the one who abandons the way; the one who hates reproof will die.", "comment": "tn The two lines are parallel synonymously, so the \u201csevere discipline\u201d of the first colon is parallel to \u201cwill die\u201d of the second. The expression \u05de\u05d5\u05bc\u05e1\u05b8\u05e8 \u05e8\u05b8\u05e2 (musar ra\u2019, \u201csevere discipline\u201d) indicates a discipline that is catastrophic or harmful to life.
sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs."}, {"pk": 2841557, "translation": "NET", "book": 20, "chapter": 15, "verse": 11, "text": "Death and Destruction are before the LORD \u2014 how much more the hearts of humans!", "comment": "tn Heb \u201cSheol and Abaddon\u201d (\u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc \u05d5\u05b7\u05d0\u05b2\u05d1\u05b7\u05d3\u05bc\u05d5\u05b9\u05df (sh\u00ff\u2019ol va\u2019adon); so ASV, NASB, NRSV; cf. KJV \u201cHell and destruction\u201d; NAB \u201cthe nether world and the abyss.\u201d These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The Lord knows everything about this remote region.
tn Heb \u201cthe hearts of the sons of man,\u201d although here \u201csons of man\u201d simply means \u201cmen\u201d or \u201chuman beings.\u201d
tn The construction \u05d0\u05b7\u05e3 \u05db\u05bc\u05b4\u05d9 (\u2019af ki, \u201chow much more!\u201d) introduces an argument from the lesser to the greater: If all this is open before the Lord, how much more so human hearts. \u201cHearts\u201d here is a metonymy of subject, meaning the motives and thoughts (cf. NCV \u201cthe thoughts of the living\u201d)."}, {"pk": 2841558, "translation": "NET", "book": 20, "chapter": 15, "verse": 12, "text": "The scorner does not love one who corrects him; he will not go to the wise.", "comment": "tn The form \u05d4\u05d5\u05b9\u05db\u05b5\u05d7\u05b7 (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
tc The MT has \u05d0\u05b6\u05dc (\u2019el, \u201cto [the wise]\u201d), suggesting seeking the advice of the wise. The LXX, however, has \u201cwith the wise,\u201d suggesting \u05d0\u05b6\u05ea (\u2019et).
sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him."}, {"pk": 2841559, "translation": "NET", "book": 20, "chapter": 15, "verse": 13, "text": "A joyful heart makes the face cheerful, but by a painful heart the spirit is broken.", "comment": "tn The contrast in this proverb is between the \u201cjoyful heart\u201d (Heb \u201ca heart of joy,\u201d using an attributive genitive) and the \u201cpainful heart\u201d (Heb \u201cpain of the heart,\u201d using a genitive of specification).
sn The verb \u05d9\u05b5\u05d9\u05d8\u05b4\u05d1 (yetiv) normally means \u201cto make good,\u201d but here \u201cto make the face good,\u201d that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308)."}, {"pk": 2841560, "translation": "NET", "book": 20, "chapter": 15, "verse": 14, "text": "The discerning heart seeks knowledge, but the mouth of fools feeds on folly.", "comment": "tn The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly \u2013 the fool has an appetite for it. D. W. Thomas suggests the change of one letter, \u05e8 (resh) to \u05d3 (dalet), to obtain a reading \u05d9\u05b4\u05d3\u05b0\u05e2\u05b6\u05d4 (yid\u2019eh); this he then connects to an Arabic root da`a with the meaning \u201csought, demanded\u201d to form what he thinks is a better parallel (\u201cTextual and Philological Notes on Some Passages in the Book of Proverbs,\u201d VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change."}, {"pk": 2841561, "translation": "NET", "book": 20, "chapter": 15, "verse": 15, "text": "All the days of the afflicted are bad, but one with a cheerful heart has a continual feast.", "comment": "tn The contrast is between the \u201cafflicted\u201d and the \u201cgood of heart\u201d (a genitive of specification, \u201ccheerful/healthy heart/spirit/attitude\u201d). sn The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.
sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV \u201chappy people\u2026enjoy life\u201d). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.
tn \u201cone with\u201d is supplied.
sn The \u201cdays\u201d represent what happens on those days (metonymy of subject).
tn Or \u201cevil\u201d; or \u201ccatastrophic.\u201d"}, {"pk": 2841562, "translation": "NET", "book": 20, "chapter": 15, "verse": 16, "text": "Better is little with the fear of the LORD than great wealth and turmoil with it.", "comment": "sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things \u2013 fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.
sn One of the frequent characteristics of wisdom literature is the \u201cbetter\u201d saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.
sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence."}, {"pk": 2841563, "translation": "NET", "book": 20, "chapter": 15, "verse": 17, "text": "Better a meal of vegetables where there is love than a fattened ox where there is hatred.", "comment": "tn Heb \u201cand love there.\u201d This clause is a circumstantial clause introduced with vav, that becomes \u201cwhere there is love.\u201d The same construction is used in the second colon.
sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things."}, {"pk": 2841564, "translation": "NET", "book": 20, "chapter": 15, "verse": 18, "text": "A quick-tempered person stirs up dissension, but one who is slow to anger calms a quarrel.", "comment": "tn The Hiphil verb \u05d9\u05b7\u05e9\u05c1\u05b0\u05e7\u05b4\u05d9\u05d8 (yashqit) means \u201cto cause quietness; to pacify; to allay\u201d the strife or quarrel (cf. NAB \u201callays discord\u201d). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.
tn Heb \u201ca man of wrath\u201d; KJV, ASV \u201ca wrathful man.\u201d The term \u201cwrath\u201d functions as an attributive genitive: \u201can angry person.\u201d He is contrasted with the \u201cslow of anger,\u201d so he is a \u201cquick-tempered person\u201d (cf. NLT \u201ca hothead\u201d).
tn Heb \u201cslow of anger.\u201d The noun \u201canger\u201d functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.
sn The fact that \u05e8\u05b4\u05d9\u05d1 (riv) is used for \u201cquarrel; strife\u201d strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case."}, {"pk": 2841565, "translation": "NET", "book": 20, "chapter": 15, "verse": 19, "text": "The way of the sluggard is like a hedge of thorns, but the path of the upright is like a highway.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn Heb \u201clike an overgrowth\u201d; NRSV \u201covergrown with thorns\u201d; cf. CEV \u201clike walking in a thorn patch.\u201d The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful \u2013 it is like trying to break through a hedge of thorns. The LXX has \u201cstrewn with thorns.\u201d
sn The contrast to the \u201cthorny way\u201d is the highway, the Hebrew word signifying a well built-up road (\u05e1\u05b8\u05dc\u05b7\u05dc, salal, \u201cto heap up\u201d). The upright have no reason to swerve, duck, or detour, but may expect \u201cclear sailing.\u201d Other passages pair these two concepts, e.g., Prov 6:10; 10:26; 28:19."}, {"pk": 2841566, "translation": "NET", "book": 20, "chapter": 15, "verse": 20, "text": "A wise child brings joy to his father, but a foolish person despises his mother.", "comment": "tn Heb \u201cson.\u201d
sn The proverb is almost the same as 10:1, except that \u201cdespises\u201d replaces \u201cgrief.\u201d This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).
tn Heb \u201ca fool of a man,\u201d a genitive of specification."}, {"pk": 2841567, "translation": "NET", "book": 20, "chapter": 15, "verse": 21, "text": "Folly is a joy to one who lacks sense, but one who has understanding follows an upright course.", "comment": "tn Heb \u201ca man of understanding\u201d (so KJV, NIV); NLT \u201ca sensible person.\u201d
tn The Hebrew construction is \u05d9\u05b0\u05d9\u05b7\u05e9\u05c1\u05bc\u05b6\u05e8\u05be\u05dc\u05b8\u05db\u05b6\u05ea (y\u00ffyasher-lakhet, \u201cmakes straight [to] go\u201d). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0, halakh, becomes the main verb: \u201cgoes straight ahead\u201d (cf. NRSV).
tn The Hebrew text reads \u05dc\u05b7\u05d7\u05b2\u05e1\u05b7\u05e8\u05be\u05dc\u05b5\u05d1 (lakhasar-lev, \u201cto one who lacks heart\u201d). The Hebrew term \u201cheart\u201d represents the mind, the place where proper decisions are made (cf. NIV \u201cjudgment\u201d). The one who has not developed this ability to make proper choices finds great delight in folly."}, {"pk": 2841568, "translation": "NET", "book": 20, "chapter": 15, "verse": 22, "text": "Plans fail when there is no counsel, but with abundant advisers they are established.", "comment": "tn Heb \u201cgo wrong\u201d (so NRSV, NLT). The verb is the Hiphil infinitive absolute from \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8, parar, which means \u201cto break; to frustrate; to go wrong\u201d (HALOT 975 s.v. I \u05e4\u05e8\u05e8 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.
sn The proverb says essentially the same thing as 11:14, but differently."}, {"pk": 2841569, "translation": "NET", "book": 20, "chapter": 15, "verse": 23, "text": "A person has joy in giving an appropriate answer, and a word at the right time \u2014 how good it is!", "comment": "tn Heb \u201cin the answer of his mouth\u201d (so ASV); NASB \u201cin an apt answer.\u201d The term \u201cmouth\u201d is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.
tn Heb \u201cjoy to the man\u201d or \u201cthe man has joy.\u201d
tn Heb \u201cin its season.\u201d To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive."}, {"pk": 2841570, "translation": "NET", "book": 20, "chapter": 15, "verse": 24, "text": "The path of life is upward for the wise person, to keep him from going downward to Sheol.", "comment": "tn The term \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (lema\u2019an, \u201cin order to\u201d) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
tn Heb \u201cto turn from Sheol downward\u201d; cf. NAB \u201cthe nether world below.\u201d
tn There is disagreement over the meaning of the term translated \u201cupward.\u201d The verse is usually taken to mean that \u201cupward\u201d is a reference to physical life and well-being (cf. NCV), and \u201cgoing down to Sheol\u201d is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that \u201cupwards\u201d in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations \u201cupwards\u201d and \u201cdownwards\u201d are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.
tn Heb \u201cto the wise [man],\u201d because the form is masculine."}, {"pk": 2841571, "translation": "NET", "book": 20, "chapter": 15, "verse": 25, "text": "The LORD tears down the house of the proud, but he maintains the boundaries of the widow.", "comment": "sn The \u201cproud\u201d have to be understood here in contrast to the widow, and their \u201chouse\u201d has to be interpreted in contrast to the widow\u2019s territory. The implication may be that the \u201cproud\u201d make their gain from the needy, and so God will set the balance right.
sn The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8\u201310)."}, {"pk": 2841572, "translation": "NET", "book": 20, "chapter": 15, "verse": 26, "text": "The LORD abhors the plans of the wicked, but pleasant words are pure.", "comment": "tc The MT simply has \u201cbut pleasant words are pure\u201d (Heb \u201cbut pure [plural] are the words of pleasantness\u201d). Some English versions add \u201cto him\u201d to make the connection to the first part (cf. NAB, NIV). The LXX has: \u201cthe sayings of the pure are held in honor.\u201d The Vulgate has: \u201cpure speech will be confirmed by him as very beautiful.\u201d The NIV has paraphrased here: \u201cbut those of the pure are pleasing to him.\u201d
tn Heb \u201can abomination of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions as a subjective genitive: \u201cthe Lord abhors.\u201d
tn The noun \u05de\u05b7\u05d7\u05b0\u05e9\u05c1\u05b0\u05d1\u05d5\u05b9\u05ea (makhsh\u00ffvot) means \u201cthoughts\u201d (so KJV, NIV, NLT), from the verb \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1 (khashav, \u201cto think; to reckon; to devise\u201d). So these are intentions, what is being planned (cf. NAB \u201cschemes\u201d).
tn The word \u05e8\u05b7\u05e2 (\u201cevil; wicked\u201d) is a genitive of source or subjective genitive, meaning the plans that the wicked devise \u2013 \u201cwicked plans.\u201d
sn The contrast is between the \u201cthoughts\u201d and the \u201cwords.\u201d The thoughts that are designed to hurt people the Lord hates; words that are pleasant (\u05e0\u05b9\u05e2\u05b7\u05dd, no\u2019am), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable."}, {"pk": 2841573, "translation": "NET", "book": 20, "chapter": 15, "verse": 27, "text": "The one who is greedy for gain troubles his household, but whoever hates bribes will live.", "comment": "tn Heb \u201cthe one who gains.\u201d The phrase \u05d1\u05bc\u05d5\u05b9\u05e6\u05b5\u05e2\u05b7 \u05d1\u05bc\u05b8\u05e6\u05b7\u05e2 (botseakh batsa\u2019) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of \u201ccut off; break off; gain by violence.\u201d The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
sn The participle \u201ctroubles\u201d (\u05e2\u05b9\u05db\u05b5\u05e8, \u2019okher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the \u201cbanned things\u201d and was put to death: Because he \u201ctroubled Israel,\u201d the Lord would \u201ctrouble\u201d him (take his life, Josh 7:25).
tn Heb \u201cgifts\u201d (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the \u201cgift\u201d is in exchange for some \u201cprofit [or, gain].\u201d Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, \u201clest [he] say, \u201cI have made Abram rich\u201d (Gen 14:22\u201324).
tn Heb \u201chis house.\u201d"}, {"pk": 2841574, "translation": "NET", "book": 20, "chapter": 15, "verse": 28, "text": "The heart of the righteous considers how to answer, but the mouth of the wicked pours out evil things.", "comment": "tc The LXX reads: \u201cthe hearts of the righteous meditate faithfulness.\u201dsn The advice of the proverb is to say less but better things. The wise \u2013 here called the righteous \u2013 are cautious in how they respond to others. They think about it (heart = mind) before speaking.
sn The form is plural. What they say (the \u201cmouth\u201d is a metonymy of cause) is any range of harmful things.
tn The word \u201chow\u201d is supplied in the translation for stylistic reasons.
tn The verb \u05d9\u05b6\u05d4\u05b0\u05d2\u05bc\u05b6\u05d4 (yehgeh) means \u201cto muse; to meditate; to consider; to study.\u201d It also involves planning, such as with the wicked \u201cplanning\u201d a vain thing (Ps 2:1, which is contrasted with the righteous who \u201cmeditate\u201d in the law [1:2])."}, {"pk": 2841575, "translation": "NET", "book": 20, "chapter": 15, "verse": 29, "text": "The LORD is far from the wicked, but he hears the prayer of the righteous.", "comment": "sn God\u2019s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
sn To say that the Lord is \u201cfar\u201d from the wicked is to say that he has made himself unavailable to their appeal \u2013 he does not answer them. This motif is used by David throughout Psalm 22 for the problem of unanswered prayer \u2013 \u201cWhy are you far off?\u201d
sn The verb \u201chear\u201d (\u05e9\u05c1\u05b8\u05de\u05b7\u05e2, shama\u2019) has more of the sense of \u201crespond to\u201d in this context. If one \u201clistens to the voice of the Lord,\u201d for example, it means that he obeys the Lord. If one wishes God to \u201chear his prayer,\u201d it means he wishes God to answer it."}, {"pk": 2841576, "translation": "NET", "book": 20, "chapter": 15, "verse": 30, "text": "A bright look brings joy to the heart, and good news gives health to the body.", "comment": "tc The LXX has \u201cthe eye that sees beautiful things.\u201d D. W. Thomas suggests pointing \u05de\u05b0\u05d0\u05d5\u05b9\u05e8 (m\u00ff\u2019or) as a Hophal participle, \u201ca fine sight cheers the mind\u201d (\u201cTextual and Philological Notes,\u201d 205). But little is to be gained from this change.tn Heb \u201clight of the eyes\u201d (so KJV, NRSV). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.
tn Heb \u201cmakes fat the bones\u201d; NAB \u201cinvigorates the bones.\u201d The word \u201cbones\u201d is a metonymy of subject, the bones representing the whole body. The idea of \u201cmaking fat\u201d signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27\u201328; and Isa 52:7\u20138). Good news makes the person feel good in body and soul."}, {"pk": 2841577, "translation": "NET", "book": 20, "chapter": 15, "verse": 31, "text": "The person who hears the reproof that leads to life is at home among the wise.", "comment": "tn Heb \u201clodges.\u201d This means to live with, to be at home with.
sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
tn \u201cLife\u201d is an objective genitive: Reproof brings or preserves life. Cf. NIV \u201clife-giving rebuke\u201d; NLT \u201cconstructive criticism.\u201d
tn Heb \u201cear\u201d (so KJV, NRSV). The term \u201cear\u201d is a synecdoche of part (= ear) for the whole (= person)."}, {"pk": 2841578, "translation": "NET", "book": 20, "chapter": 15, "verse": 32, "text": "The one who refuses correction despises himself, but whoever hears reproof acquires understanding.", "comment": "sn To \u201cdespise oneself\u201d means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
tn The Hebrew text reads \u05e7\u05d5\u05b9\u05e0\u05b6\u05d4 \u05dc\u05bc\u05b5\u05d1 (qoneh lev), the participle of \u05e7\u05b8\u05e0\u05b8\u05d4 (qanah, \u201cto acquire; to possess\u201d) with its object, \u201cheart.\u201d The word \u201cheart\u201d is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.
tn Or \u201cheeds\u201d (so NAB, NIV); NASB \u201clistens to.\u201d"}, {"pk": 2841579, "translation": "NET", "book": 20, "chapter": 15, "verse": 33, "text": "The fear of the LORD provides wise instruction, and before honor comes humility.", "comment": "tn Heb \u201c[is] instruction of wisdom\u201d (KJV and NASB similar). The noun translated \u201cwisdom\u201d is an attributive genitive: \u201cwise instruction.\u201dsn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.
tn Heb \u201c[is] humility\u201d (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another \u2013 humility to honor. Humble submission in faith to the Lord brings wisdom and honor."}, {"pk": 2841580, "translation": "NET", "book": 20, "chapter": 16, "verse": 1, "text": "The intentions of the heart belong to a man, but the answer of the tongue comes from the LORD.", "comment": "tn Heb \u201cplans of the heart\u201d (so ASV, NASB, NIV). The phrase \u05de\u05b7\u05e2\u05b7\u05e8\u05b0\u05db\u05b5\u05d9\u05be\u05dc\u05b5\u05d1 (ma\u2019arkhe-lev) means \u201cthe arrangements of the mind.\u201d sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [\u201canswer\u201d in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.
sn The contrasting prepositions enhance the contrasting ideas \u2013 the ideas belong to people, but the words come from the Lord.
tn Here \u201cthe tongue\u201d is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
tn Heb \u201c[are] to a man.\u201d"}, {"pk": 2841581, "translation": "NET", "book": 20, "chapter": 16, "verse": 2, "text": "All a person\u2019s ways seem right in his own opinion, but the LORD evaluates the motives.", "comment": "tn Heb \u201cways of a man.\u201d
tn Heb \u201cin his eyes.\u201d
tn The figure (a hypocatastasis) of \u201cweighing\u201d signifies \u201cevaluation\u201d (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
sn The Hebrew term translated \u201cright\u201d (z~E) means \u201cinnocent\u201d (NIV) or \u201cpure\u201d (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.
tn Heb \u201cspirits\u201d (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2). sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person\u2019s ways are innocent."}, {"pk": 2841582, "translation": "NET", "book": 20, "chapter": 16, "verse": 3, "text": "Commit your works to the LORD, and your plans will be established.", "comment": "tn The syntax of the second clause shows that there is subordination: The vav on \u05d5\u05b0\u05d9\u05b4\u05db\u05bc\u05b9\u05e0\u05d5\u05bc (v\u00ffyikonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, \u201cTrue faith relieves much anxiety and smoothens many perplexities\u201d (Proverbs, 172).
tn The suffix on the plural noun would be a subjective genitive: \u201cthe works you are doing,\u201d or here, \u201cthe works that you want to do.\u201d
tc The MT reads \u05d2\u05bc\u05b9\u05dc (gol, \u201ccommit\u201d) from the root \u05d2\u05bc\u05b8\u05dc\u05b7\u05dc (galal, \u201cto roll\u201d). The LXX and Tg. Prov 16:3 have \u201creveal\u201d as if the root were \u05d2\u05bc\u05b8\u05dc\u05b8\u05d4 (galah, \u201cto reveal\u201d).tn Heb \u201croll.\u201d The verb \u05d2\u05bc\u05b9\u05dc (\u201cto commit\u201d) is from the root \u05d2\u05bc\u05b8\u05dc\u05b7\u05dc (\u201cto roll\u201d). The figure of rolling (an implied comparison or hypocatastasis), as in rolling one\u2019s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; and 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God\u2019s approval."}, {"pk": 2841583, "translation": "NET", "book": 20, "chapter": 16, "verse": 4, "text": "The LORD works everything for its own ends \u2014 even the wicked for the day of disaster.", "comment": "sn The Hebrew verb translated \u201cworks\u201d (\u05e4\u05bc\u05b8\u05e2\u05b7\u05dc, pa\u2019al) means \u201cto work out; to bring about; to accomplish.\u201d It is used of God\u2019s sovereign control of life (e.g., Num 23:23; Isa 26:12).
tn Heb \u201cfor its answer.\u201d The term \u05dc\u05b7\u05de\u05bc\u05b7\u05e2\u05b2\u05e0\u05b5\u05d4\u05d5\u05bc (lamma\u2019anehu) has been taken to mean either \u201cfor his purpose\u201d or \u201cfor its answer.\u201d The Hebrew word is \u05de\u05b7\u05e2\u05b2\u05e0\u05b6\u05d4 (ma\u2019aneh, \u201canswer\u201d) and not \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an, \u201cpurpose\u201d). So the suffix likely refers to \u201ceverything\u201d (\u05db\u05bc\u05b9\u05dc, kol). God ensures that everyone\u2019s actions and the consequences of those actions correspond \u2013 certainly the wicked for the day of calamity. In God\u2019s order there is just retribution for every act.
sn This is an example of synthetic parallelism (\u201cA, what\u2019s more B\u201d). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked \u2013 whatever disaster comes their way is an appropriate correspondent for their life."}, {"pk": 2841584, "translation": "NET", "book": 20, "chapter": 16, "verse": 5, "text": "The LORD abhors every arrogant person; rest assured that they will not go unpunished.", "comment": "tn Heb \u201chand to hand.\u201d This idiom means \u201cyou can be assured\u201d (e.g., Prov 11:21).
tn Heb \u201cevery proud of heart\u201d; NIV \u201call the proud of heart.\u201d \u201cHeart\u201d is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
tn Heb \u201can abomination of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) is a subjective genitive: \u201cthe Lord abhors.\u201d
tc The LXX has inserted two couplets here: \u201cThe beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.\u201d C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).tn The B-line continues the A-line, but explains what it means that they are an abomination to the Lord \u2013 he will punish them. \u201cWill not go unpunished\u201d is an understatement (tapeinosis) to stress first that they will certainly be punished; those who humble themselves before God in faith will not be punished."}, {"pk": 2841585, "translation": "NET", "book": 20, "chapter": 16, "verse": 6, "text": "Through loyal love and truth iniquity is appeased; through fearing the LORD one avoids evil.", "comment": "tn Heb \u201cfear of the Lord.\u201d The term \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d) functions as an objective genitive: \u201cfearing the Lord.\u201d
sn These two words are often found together to form a nominal hendiadys: \u201cfaithful loyal love.\u201d The couplet often characterize the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.
tn Heb \u201cis atoned\u201d; KJV \u201cis purged\u201d; NAB \u201cis expiated.\u201d The verb is from I \u05db\u05bc\u05b8\u05e4\u05b7\u05e8 (kafar, \u201cto atone; to expiate; to pacify; to appease\u201d; HALOT 493-94 s.v. I \u05db\u05e4\u05e8). This root should not be confused with the identically spelled Homonym II \u05db\u05bc\u05b8\u05e4\u05b7\u05e8 (kafar, \u201cto cover over\u201d; HALOT 494 s.v. II *\u05db\u05e4\u05e8). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man\u2019s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one\u2019s sin.
tn Heb \u201cturns away from\u201d; NASB \u201ckeeps away from.\u201d
sn The Hebrew word translated \u201cevil\u201d (\u05e8\u05b7\u05e2, ra\u2019) can in some contexts mean \u201ccalamity\u201d or \u201cdisaster,\u201d but here it seems more likely to mean \u201cevil\u201d in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord."}, {"pk": 2841586, "translation": "NET", "book": 20, "chapter": 16, "verse": 7, "text": "When a person\u2019s ways are pleasing to the LORD, he even reconciles his enemies to himself.", "comment": "tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: \u201cin the taking pleasure of the Lord\u201d = \u201cwhen the Lord is pleased with.\u201d So the condition set down for the second colon is a lifestyle that is pleasing to God.
tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord \u2013 it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21\u201322). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).
tn Heb \u201ceven his enemies he makes to be at peace with him.\u201d
tn Heb \u201cways of a man.\u201d"}, {"pk": 2841587, "translation": "NET", "book": 20, "chapter": 16, "verse": 8, "text": "Better to have a little with righteousness than to have abundant income without justice.", "comment": "sn The lines contrast the modest income with the abundant income; but the real contrast is between righteousness and the lack of justice (or injustice). \u201cJustice\u201d is used for both legal justice and ethical conduct. It is contrasted with righteousness in 12:5 and 21:7; it describes ethical behavior in 21:3. Here the point is that unethical behavior tarnishes the great gain and will be judged by God.
sn This is another \u201cbetter\u201d saying; between these two things, the first is better. There are other options \u2013 such as righteousness with wealth \u2013 but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19\u201320 (ANET 422)."}, {"pk": 2841588, "translation": "NET", "book": 20, "chapter": 16, "verse": 9, "text": "A person plans his course, but the LORD directs his steps.", "comment": "sn \u201cSteps\u201d is an implied comparison, along with \u201cway,\u201d to indicate the events of the plan as they work out.
tn Heb \u201chis way\u201d (so KJV, NASB).
tn The verb \u05db\u05bc\u05d5\u05bc\u05df (kun, \u201cto establish; to confirm\u201d) with \u05e6\u05b7\u05e2\u05b7\u05d3 (tsa\u2019ad, \u201cstep\u201d) means \u201cto direct\u201d (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens \u2013 God determines the latter.
tn Heb \u201cthe heart of a man.\u201d This stresses that it is within the heart that plans are made. Only those plans that are approved by God will succeed."}, {"pk": 2841589, "translation": "NET", "book": 20, "chapter": 16, "verse": 10, "text": "The divine verdict is in the words of the king, his pronouncements must not act treacherously against justice.", "comment": "tn Heb \u201coracle\u201d (so NAB, NIV) or \u201cdecision\u201d; TEV \u201cthe king speaks with divine authority.\u201d The term \u05e7\u05b6\u05e1\u05b6\u05dd (qesem) is used in the sense of \u201coracle; decision; verdict\u201d (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).
tn Heb \u201chis mouth.\u201d The term \u201cmouth\u201d is a metonymy of cause for what the king says: his pronouncements and legal decisions.
sn The second line gives the effect of the first: If the king delivers such oracular sayings (\u05e7\u05b6\u05e1\u05b6\u05dd, qesem, translated \u201cdivine verdict\u201d), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, e.g., Psalm 72 and Isaiah 11. For a comparison with Ezekiel 21:23\u201326, see E. W. Davies, \u201cThe Meaning of qesem in Prov 16:10,\u201d Bib 61 (1980): 554-56.
tn Heb \u201con the lips.\u201d The term \u201clips\u201d is a metonymy of cause referring to what the king says \u2013 no doubt what he says officially."}, {"pk": 2841590, "translation": "NET", "book": 20, "chapter": 16, "verse": 11, "text": "Honest scales and balances are from the LORD; all the weights in the bag are his handiwork.", "comment": "tn Heb \u201ca scale and balances of justice.\u201d This is an attributive genitive, meaning \u201cjust scales and balances.\u201d The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.
tn Heb \u201cstones.\u201d"}, {"pk": 2841591, "translation": "NET", "book": 20, "chapter": 16, "verse": 12, "text": "Doing wickedness is an abomination to kings, because a throne is established in righteousness.", "comment": "tn The \u201cthrone\u201d represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT \u201chis rule\u201d).
sn The \u201cwickedness\u201d mentioned here (\u05e8\u05b6\u05e9\u05c1\u05b7\u05e2, resha\u2019) might better be understood as a criminal act, for the related word \u201cwicked\u201d can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts."}, {"pk": 2841592, "translation": "NET", "book": 20, "chapter": 16, "verse": 13, "text": "The delight of kings is righteous counsel, and they love the one who speaks uprightly.", "comment": "tn Heb \u201clips of righteousness\u201d; cf. NAB, NIV \u201chonest lips.\u201d The genitive \u201crighteousness\u201d functions as an attributive adjective. The term \u201clips\u201d is a metonymy of cause for what is said: \u201crighteous speech\u201d or \u201crighteous counsel.\u201d
sn The verse is talking about righteous kings, of course \u2013 they love righteousness and not flattery. In this proverb \u201crighteous\u201d and \u201cupright\u201d referring to what is said means \u201cwhat is right and straight,\u201d i.e., the truth (cf. NCV).
tn The MT has the plural, even though the verb \u201cloves\u201d is masculine singular. The ancient versions and two Hebrew mss read \u201ca king.\u201d
tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, \u201cthose who speak uprightly.\u201d"}, {"pk": 2841593, "translation": "NET", "book": 20, "chapter": 16, "verse": 14, "text": "A king\u2019s wrath is like a messenger of death, but a wise person appeases it.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn The expression uses an implied comparison, comparing \u201cwrath\u201d to a messenger because it will send a message. The qualification is \u201cdeath,\u201d an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29\u201334 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (\u201cDeath\u201d) in the Ugaritic tablets (H. L. Ginsberg, \u201cBaal\u2019s Two Messengers,\u201d BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king\u2019s wrath threatens death.
tn The verb is \u05db\u05bc\u05b8\u05e4\u05bc\u05b7\u05e8 (kapar), which means \u201cto pacify; to appease\u201d and \u201cto atone; to expiate\u201d in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king \u2013 especially in the ancient Near East.
sn This proverb introduces the danger of becoming a victim of the king\u2019s wrath (cf. CEV \u201cif the king becomes angry, someone may die\u201d). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject."}, {"pk": 2841594, "translation": "NET", "book": 20, "chapter": 16, "verse": 15, "text": "In the light of the king\u2019s face there is life, and his favor is like the clouds of the spring rain.", "comment": "tn Heb \u201cthe light of the face of the king.\u201d This expression is a way of describing the king\u2019s brightened face, his delight in what is taking place. This would mean life for those around him.sn The proverb is the antithesis of 16:14.
tn Heb \u201ccloud.\u201d
tn Heb \u201clatter rain\u201d (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the \u201clatter\u201d rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king\u2019s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15\u201317; the prosperity of the land is portrayed as a blessing on account of the ideal king."}, {"pk": 2841595, "translation": "NET", "book": 20, "chapter": 16, "verse": 16, "text": "How much better it is to acquire wisdom than gold; to acquire understanding is more desirable than silver.", "comment": "tn The form is a Niphal participle, masculine singular. If it is modifying \u201cunderstanding\u201d it should be a feminine form. If it is to be translated, it would have to be rendered \u201cand to acquire understanding is to be chosen more than silver\u201d (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have \u201cto choose understanding rather than silver!\u201d
tn The form \u05e7\u05b0\u05e0\u05b9\u05d4 (q\u00ffnoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative \u2013 both working with an unpointed \u05e7\u05e0\u05d4, the letter \u05d4 (he) being unexpected in the form if it is an infinitive construct (the parallel clause has \u05e7\u05b0\u05e0\u05d5\u05b9\u05ea [q\u00ffnot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative)."}, {"pk": 2841596, "translation": "NET", "book": 20, "chapter": 16, "verse": 17, "text": "The highway of the upright is to turn away from evil; the one who guards his way safeguards his life.", "comment": "tc The LXX adds three lines after 17a and one after 17b: \u201cThe paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.\u201d
sn The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).
tn The form \u05e1\u05d5\u05bc\u05e8 (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. \u201cEvil\u201d here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.
sn The second half of the verse uses two different words for \u201cguard\u201d; this one is \u05e0\u05b9\u05e6\u05b5\u05e8 (notser) \u201cthe one who guards his way,\u201d and the first is \u05e9\u05c1\u05b9\u05de\u05b5\u05e8 (shomer) \u201cthe one who guards his life\u201d (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one\u2019s way preserves life."}, {"pk": 2841597, "translation": "NET", "book": 20, "chapter": 16, "verse": 18, "text": "Pride goes before destruction, and a haughty spirit before a fall.", "comment": "tn Heb \u201c[is] before destruction.\u201d
sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. \u201cPride\u201d is paired with \u201chaughty spirit\u201d (\u201cspirit\u201d being a genitive of specification); and \u201cdestruction\u201d is matched with \u201ca tottering, falling.\u201d
sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: \u201cThe nose is in the heavens, the seat is in the mire\u201d (Proverbs [OTL], 490)."}, {"pk": 2841598, "translation": "NET", "book": 20, "chapter": 16, "verse": 19, "text": "It is better to be lowly in spirit with the afflicted than to share the spoils with the proud.", "comment": "tn Heb \u201cthan to divide plunder.\u201d The word \u201cplunder\u201d implies that the wealth taken by the proud was taken violently and wrongfully \u2013 spoils are usually taken in warfare. R. N. Whybray translates it with \u201cloot\u201d (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the \u201cloot\u201d with them.
tn Heb \u201clow of spirit\u201d; KJV \u201cof an humble spirit.\u201d This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not."}, {"pk": 2841599, "translation": "NET", "book": 20, "chapter": 16, "verse": 20, "text": "The one who deals wisely in a matter will find success, and blessed is the one who trusts in the LORD.", "comment": "tn Heb \u201cgood\u201d (so KJV, ASV).
tn Or \u201che who gives heed to a word,\u201d that is, \u201cwho listens to instruction\u201d (cf. NIV, NLT).
tn Heb \u201cand the one who trusts in the Lord \u2013 blessed is he.\u201d
tn Although traditionally this word is translated \u201chappy\u201d (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God\u2019s precepts. The \u201cblessed\u201d could be at odds with the world (Ps 1:1\u20133).
tn Heb \u201che who is prudent\u201d or \u201che who deals wisely\u201d (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: \u201cThe shrewd man of business will succeed well, but the happy man is he who trusts the Lord\u201d (Proverbs [CBC], 92). Synonymous parallelism is more appropriate."}, {"pk": 2841600, "translation": "NET", "book": 20, "chapter": 16, "verse": 21, "text": "The one who is wise in heart is called discerning, and kind speech increases persuasiveness.", "comment": "tn Heb \u201cteaching\u201d or \u201creceptivity\u201d; KJV \u201clearning\u201d; NIV \u201cinstruction.\u201d
tn Heb \u201cwise of heart\u201d (so NRSV).
tn Heb \u201cto the wise of heart it will be called discerning.\u201d This means that the wise of heart, those who make wise decisions (\u201cheart\u201d being the metonymy), will gain a reputation of being the discerning ones.
tn Heb \u201csweetness of lips.\u201d The term \u201clips\u201d is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of \u201csweetness\u201d must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV \u201cpleasant words promote instruction\u201d)."}, {"pk": 2841601, "translation": "NET", "book": 20, "chapter": 16, "verse": 22, "text": "Insight is like a life-giving fountain to the one who possesses it, but folly leads to the discipline of fools.", "comment": "tn The Hebrew noun \u05e9\u05c2\u05b5\u05db\u05b5\u05dc (sekhel, \u201cprudence; insight\u201d; cf. KJV, NASB, NIV \u201cunderstanding\u201d; NAB, CEV \u201cgood sense\u201d) is related to the verb that means \u201cto have insight; to give attention to; to act circumspectly [or, prudently],\u201d as well as \u201cto prosper; to have success.\u201d These words all describe the kind of wise action that will be successful.
tn Heb \u201cthe discipline of fools [is] folly.\u201d The \u201cdiscipline\u201d (\u05de\u05d5\u05bc\u05e1\u05b8\u05e8, musar) in this proverb is essentially a requital for sin (hence \u201cpunishment,\u201d so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT \u201cdiscipline is wasted on fools\u201d).
tn Heb \u201cfountain of life.\u201d The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity."}, {"pk": 2841602, "translation": "NET", "book": 20, "chapter": 16, "verse": 23, "text": "A wise person\u2019s heart makes his speech wise and it adds persuasiveness to his words.", "comment": "tn Heb \u201cmakes wise his mouth,\u201d with \u201cmouth\u201d being a metonymy of cause for what is said: \u201cspeech.\u201d
tn Or \u201cmind\u201d (cf. NCV, NRSV, NLT).
tn Heb \u201cto his lips.\u201d The term \u201clips\u201d functions as a metonymy of cause for what is said.
sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said."}, {"pk": 2841603, "translation": "NET", "book": 20, "chapter": 16, "verse": 24, "text": "Pleasant words are like a honeycomb, sweet to the soul and healing to the bones.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land \u2013 \u201ca land flowing with milk and honey\u201d (Deut 6:3).
sn Two predicates are added to qualify the metaphor: The pleasant words are \u201csweet\u201d and \u201chealing.\u201d \u201cSoul\u201d includes in it the appetites, physical and spiritual; and so sweet to the \u201csoul\u201d would summarize all the ways pleasant words give pleasure. \u201cBones\u201d is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan\u2019s eyes brightened when he ate from the honeycomb (1 Sam 14:27)."}, {"pk": 2841604, "translation": "NET", "book": 20, "chapter": 16, "verse": 25, "text": "There is a way that seems right to a person, but its end is the way that leads to death.", "comment": "tn Heb \u201cthe ways of death\u201d (so KJV, ASV). This construct phrase features a genitive of destiny: \u201cways that lead to [or, end in] death.\u201dThis proverb is identical to 14:12.
tn Heb \u201cThere is a way that is right before a man [to the face of a man].\u201d"}, {"pk": 2841605, "translation": "NET", "book": 20, "chapter": 16, "verse": 26, "text": "A laborer\u2019s appetite works on his behalf, for his hunger urges him to work.", "comment": "sn The word for \u201claborer\u201d and \u201clabors\u201d emphasizes the drudgery and the agony of work (\u05e2\u05b8\u05de\u05b7\u05dc, \u2019amal). For such boring drudgery motivations are necessary for its continuance, and hunger is the most effective. The line is saying that the appetites are working as hard as the laborer.
tc The LXX has apparently misread \u05e4\u05bc\u05b4\u05d9\u05d4\u05d5\u05bc (pihu) and inserted the idea of \u201cruin\u201d for the laborer: \u201che drives away ruin.\u201d This influenced the Syriac to some degree; however, its first clause understood \u201csuffering\u201d instead of \u201clabor\u201d: \u201cthe person who causes suffering suffers.\u201dsn This theme is taught elsewhere (e.g., Eccl 6:7; Eph 4:28; 6:7; 2 Thess 3:10\u201312).
tn Heb \u201chis mouth\u201d (so KJV, NAB). The term \u201cmouth\u201d is a metonymy for hunger or eating. The idea of the proverb is clear \u2013 the need to eat drives people to work.
tn Heb \u201clabors for him\u201d (so NAB).
tn Heb \u201csoul.\u201d The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) here means \u201cappetite,\u201d functioning as a metonymy; the \u201cinner soul\u201d of a person representing his appetite (BDB 660 s.v. 5a; see, e.g., Pss 63:6; 107:9; Prov 13:25; 16:24; 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). This is suggested by the parallelism with \u201chunger.\u201d"}, {"pk": 2841606, "translation": "NET", "book": 20, "chapter": 16, "verse": 27, "text": "A wicked scoundrel digs up evil, and his slander is like a scorching fire.", "comment": "tn Heb \u201cdigs up\u201d (so NASB). The \u201cwicked scoundrel\u201d finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
tn Heb \u201con his lips\u201d (so NAB) The term \u201clips\u201d is a metonymy of cause. To say that \u201cevil\u201d is on his lips means that he talks about the evil he has dug up.
sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one \u201cdigs for scandal and\u2026propagates it with words which are ablaze with misanthropy\u201d (Proverbs [OTL], 494).
tn Heb \u201ca man of belial.\u201d This phrase means \u201cwicked scoundrel.\u201d Some translate \u201cworthless\u201d (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26)."}, {"pk": 2841607, "translation": "NET", "book": 20, "chapter": 16, "verse": 28, "text": "A perverse person spreads dissension, and a gossip separates the closest friends.", "comment": "tn Heb \u201ca man of perverse things\u201d; NAB \u201can intriguer.\u201d This refers to someone who destroys lives. The parallelism suggests that he is a \u201cslanderer\u201d or \u201cgossip\u201d \u2013 one who whispers and murmurs (18:8; 26:20, 22).
tn The term \u05d0\u05b7\u05dc\u05bc\u05d5\u05bc\u05e3 (\u2019aluf) refers to a \u201cfriend\u201d or \u201can intimate associate.\u201d The word has other possible translations, including \u201ctame\u201d or \u201cdocile\u201d when used of animals. Rashi, a Jewish scholar who lived a.d. 1040-1105, took it in the later sense of \u201cprince,\u201d saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line."}, {"pk": 2841608, "translation": "NET", "book": 20, "chapter": 16, "verse": 29, "text": "A violent person entices his neighbor, and leads him down a path that is terrible.", "comment": "tn Heb \u201cnot good\u201d (so KJV, NAB, NASB, NIV, NRSV); NLT \u201ca harmful path.\u201d The expression \u201ca way that is not good\u201d is an example of tapeinosis \u2013 a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path.
tn The verb in the first colon is the Piel imperfect, and the form in the second is the Hiphil perfect; the first is a habitual imperfect, and the second a gnomic perfect. The first verb, \u201cto persuade, seduce, entice,\u201d is the metonymy of cause; the second verb, \u201cto lead,\u201d is the metonymy of effect, the two together forming the whole process.
tn Heb \u201cman of violence.\u201d He influences his friends toward violence. The term \u05d7\u05b8\u05de\u05b8\u05e1 (khamas, \u201cviolence\u201d) often refers to sins against society, social injustices, and crimes."}, {"pk": 2841609, "translation": "NET", "book": 20, "chapter": 16, "verse": 30, "text": "The one who winks his eyes devises perverse things, and one who compresses his lips brings about evil.", "comment": "tn The verb is a Piel perfect; it means \u201ccomplete, finish, bring to an end.\u201d The two cola may form the whole process: The first line has \u201cto devise\u201d evil, and the second has \u201che completes\u201d evil. BDB, however, classifies this use of the Piel as \u201cto accomplish in thought\u201d meaning \u201cto determine\u201d something (BDB 478 s.v. \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 1f). In that case the two lines would have synonymous ideas, i.e., using facial expressions to plan evil actions.
tn The conjunction \u201cand\u201d does not appear in the Hebrew but is implied by the synonymous parallelism.
sn The participle \u05e2\u05b9\u05e6\u05b6\u05d4 (\u2019otseh) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply \u201cclosing the eyes,\u201d or it could refer to \u201cwinking\u201d (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13\u201314).
tn The participle \u05e7\u05b9\u05e8\u05b5\u05e5 (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV \u201cpurses his lips\u201d)."}, {"pk": 2841610, "translation": "NET", "book": 20, "chapter": 16, "verse": 31, "text": "Gray hair is like a crown of glory; it is attained in the path of righteousness.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn Heb \u201cit is found\u201d (so NASB) or \u201cit will be found.\u201d
sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.
sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (\u201cif it be found in the way of righteousness\u201d). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line \u201cgray hair\u201d is a metonymy of adjunct/effect, representing old age; and the \u201cglorious crown\u201d (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown."}, {"pk": 2841611, "translation": "NET", "book": 20, "chapter": 16, "verse": 32, "text": "Better to be slow to anger than to be a mighty warrior, and one who controls his temper is better than one who captures a city.", "comment": "sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one\u2019s passions than to do some great exploit on the battlefield.
tn One who is \u201cslow to anger\u201d is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of \u201cone who rules his spirit\u201d (\u05d5\u05bc\u05de\u05b9\u05e9\u05c1\u05b5\u05dc \u05d1\u05bc\u05b0\u05e8\u05d5\u05bc\u05d7\u05d5\u05b9, umoshel b\u00ffrukho), meaning \u201ccontrols his temper.\u201d This means the person has the emotions under control and will not \u201cfly off the handle\u201d quickly.
tn Heb \u201cwho rules his spirit\u201d (so NASB).
tn The phrase \u201cis better than\u201d does not appear in this line in the Hebrew text, but is implied by the parallelism."}, {"pk": 2841612, "translation": "NET", "book": 20, "chapter": 16, "verse": 33, "text": "The dice are thrown into the lap, but their every decision is from the LORD.", "comment": "tn Heb \u201cthe lot is cast.\u201d Because the ancient practice of \u201ccasting lots\u201d is unfamiliar to many modern readers, the imagery has been updated to \u201cthrowing dice.\u201dsn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16\u201317, in ANET 423).
sn The point concerns seeking God\u2019s will through the practice. The Lord gives guidance in decisions that are submitted to him.
tn Heb \u201call its decision.\u201d"}, {"pk": 2841613, "translation": "NET", "book": 20, "chapter": 17, "verse": 1, "text": "Better is a dry crust of bread where there is quietness than a house full of feasting with strife.", "comment": "tn Heb \u201cand quietness in it\u201d; the construction functions as a circumstantial clause: \u201cin which there is quietness\u201d or \u201cwith quietness.\u201dsn The Hebrew word means \u201cquietness\u201d or \u201cease.\u201d It represents a place where there can be carefree ease because of the sense of peace and security. The Greek rendering suggests that those translators read it as \u201cpeace.\u201d Even if the fare is poor, this kind of setting is to be preferred.
tn The house is described as being full of \u201csacrifices of strife\u201d (\u05d6\u05b4\u05d1\u05b0\u05d7\u05b5\u05d9\u05be\u05e8\u05b4\u05d9\u05d1, zivkhi-riv). The use of \u201csacrifices\u201d suggests a connection with the temple (as in 7:14) in which the people may have made their sacrifices and had a large amount meat left over. It is also possible that the reference is simply to a sumptuous meal (Deut 12:15; Isa 34:6; Ezek 39:17). It would be rare for Israelites to eat meat apart from festivals, however. In the construction the genitive could be classified as a genitive of effect, the feast in general \u201cbringing about strife,\u201d or it could simply be an attributive genitive, \u201ca feast characterized by strife.\u201d Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.
tn The phrase \u201ca dry piece of bread\u201d is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal."}, {"pk": 2841614, "translation": "NET", "book": 20, "chapter": 17, "verse": 2, "text": "A servant who acts wisely will rule over an heir who behaves shamefully, and will share the inheritance along with the relatives.", "comment": "sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1\u20134; 19:24\u201330, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively \u2013 a Joseph figure.
tn Heb \u201cin the midst of the brothers\u201d; NIV \u201cas one of the brothers.\u201d
tn The form \u05de\u05b5\u05d1\u05b4\u05d9\u05e9\u05c1 (mevish) is a Hiphil participle, modifying \u05d1\u05b5\u05df (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.
tn Heb \u201cson.\u201d
sn The parallelism indicates that \u201cruling over\u201d and \u201csharing in the inheritance\u201d means that the disgraceful son will be disinherited."}, {"pk": 2841615, "translation": "NET", "book": 20, "chapter": 17, "verse": 3, "text": "The crucible is for refining silver and the furnace is for gold, likewise the LORD tests hearts.", "comment": "sn The participle \u05d1\u05bc\u05b9\u05d7\u05b5\u05df (bokhen, \u201ctests\u201d) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord \u201ctests\u201d human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.
tn Heb \u201cand.\u201d Most English versions treat this as an adversative (\u201cbut\u201d).
sn The term \u05db\u05bc\u05d5\u05bc\u05e8 (cur) describes a \u201cfurnace\u201d or \u201csmelting pot.\u201d It can be used figuratively for the beneficial side of affliction (Isa 48:10).
tn The term \u201crefining\u201d does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
sn The noun \u05de\u05b7\u05e6\u05b0\u05e8\u05b5\u05e3 (matsref) means \u201ca place or instrument for refining\u201d (cf. ASV, NASB \u201cthe refining pot\u201d). The related verb, which means \u201cto melt, refine, smelt,\u201d is used in scripture literally for refining and figuratively for the Lord\u2019s purifying and cleansing and testing people."}, {"pk": 2841616, "translation": "NET", "book": 20, "chapter": 17, "verse": 4, "text": "One who acts wickedly pays attention to evil counsel; a liar listens to a malicious tongue.", "comment": "tc The verb \u05de\u05b5\u05d6\u05b4\u05d9\u05df (mezin) is from \u05d6\u05b4\u05d9\u05df (zir, \u201cto feed\u201d); therefore, the suggested emendation is to take it from \u05d0\u05b9\u05d6\u05b6\u05df (\u2019ozen, \u201cear\u201d) as a denominative verb, \u201cto give ear; to listen to.\u201d Two Hebrew mss have this variant.
sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).
tn Heb \u201cto the lip of evil\u201d; ASV, NAB, NASB, NRSV \u201cwicked lips.\u201d The term \u201clip\u201d is a metonymy of cause for speech (what is said); the term \u201cevil\u201d is an attributive genitive. The same will be true in the parallel line where the expression \u201cto the tongue of destruction\u201d (NASB \u201ca destructive tongue\u201d) means things that are said that destroy others.
tn The Hiphil participle \u05de\u05b5\u05e8\u05b7\u05e2 (mera\u2019) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk \u2013 it is part of his nature."}, {"pk": 2841617, "translation": "NET", "book": 20, "chapter": 17, "verse": 5, "text": "The one who mocks the poor insults his Creator; whoever rejoices over disaster will not go unpunished.", "comment": "sn The Hebrew word translated \u201cinsults\u201d (\u05d7\u05b5\u05e8\u05b5\u05e3, kheref) means \u201creproach; taunt\u201d (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God\u2019s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187).
sn The parallelism helps define the subject matter: The one who \u201cmocks the poor\u201d (NAB, NASB, NIV) is probably one who \u201crejoices [NIV gloats] over disaster.\u201d The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune."}, {"pk": 2841618, "translation": "NET", "book": 20, "chapter": 17, "verse": 6, "text": "Grandchildren are like a crown to the elderly, and the glory of children is their parents.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tc The LXX has inserted: \u201cTo the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.\u201d It was apparently some popular sentiment at the time.tn Heb \u201ctheir fathers.\u201d
tn The noun \u05ea\u05bc\u05b4\u05e4\u05b0\u05d0\u05b8\u05e8\u05b8\u05ea (tif\u2019arat) means \u201cbeauty; glory\u201d (BDB 802 s.v.). In this passage \u201cglory\u201d seems to be identified with \u201cglorying; boasting\u201d; so a rendering that children are proud of their parents would be in order. Thus, \u201cglory of children\u201d would be a subjective genitive, the glorying that children do.\u201d
tn Heb \u201cchildren of children [sons of sons].\u201d
sn The metaphor signifies that grandchildren are like a crown, that is, they are the \u201ccrowning glory\u201d of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage."}, {"pk": 2841619, "translation": "NET", "book": 20, "chapter": 17, "verse": 7, "text": "Excessive speech is not becoming for a fool; how much less are lies for a ruler!", "comment": "tn Heb \u201cspeech of falsehood\u201d; NRSV \u201cfalse speech.\u201d
sn This \u201cruler\u201d (KJV, NASB \u201cprince\u201d; NAB \u201cnoble\u201d) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as \u201cinclined, generous, noble\u201d (BDB 622 s.v. \u05e0\u05b8\u05d3\u05b4\u05d9\u05d1). It is cognate to the word for the \u201cfree will offering.\u201d So for such a noble person lies are not suited. The argument is from the lesser to the greater \u2013 if fools shouldn\u2019t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).
tn The word \u05d9\u05b6\u05ea\u05b6\u05e8 (yeter) could be rendered either \u201carrogant\u201d (cf. NIV) or \u201cexcellent\u201d (cf. KJV, NASB; NLT \u201celoquent\u201d) because the basic idea of the word is \u201cremainder; excess,\u201d from the verb \u201cbe left over.\u201d It describes \u201clofty\u201d speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of \u201cexcellent,\u201d and makes a contrast: \u201cwords that are excellent do not fit a fool.\u201d The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.
tn \u201ca lip of excess.\u201d The term \u201clip\u201d is a metonymy for what is said.
sn The \u201cfool\u201d proper, described by the term \u05e0\u05b8\u05d1\u05b8\u05dc (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out."}, {"pk": 2841620, "translation": "NET", "book": 20, "chapter": 17, "verse": 8, "text": "A bribe works like a charm for the one who offers it; in whatever he does he succeeds.", "comment": "tn Heb \u201cin the eyes of its owner.\u201d
tn The phrase \u201cworks like\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn Heb \u201ca stone of favors\u201d; NAB, NRSV \u201ca magic stone.\u201d The term \u05e9\u05c1\u05b9\u05d7\u05b7\u05d3 (shokhad, \u201cbribe\u201d) could be simply translated as \u201ca gift\u201d; but the second half of the verse says that the one who offers it is successful. At best it could be a gift that opens doors; at worst it is a bribe. The word \u05e9\u05c1\u05b9\u05d7\u05b7\u05d3 is never used of a disinterested gift, so there is always something of the bribe in it (e.g., Ps 15:5; Isa 1:23). Here it is \u201ca stone that brings favor,\u201d the genitive being the effect or the result of the gift. In other words, it has magical properties and \u201cworks like a charm.\u201d
tn Heb \u201cin all that he turns\u201d; NASB, NIV \u201cwherever he turns.\u201d
sn As C. H. Toy points out, the sage is merely affirming a point without making a comment \u2013 those who use bribery meet with widespread success (Proverbs [ICC], 341). This does not amount to an endorsement of bribery."}, {"pk": 2841621, "translation": "NET", "book": 20, "chapter": 17, "verse": 9, "text": "The one who forgives an offense seeks love, but whoever repeats a matter separates close friends.", "comment": "tn Heb \u201ccovers\u201d (so NASB); NIV \u201ccovers over.\u201d How people respond to the faults of others reveals whether or not they have love. The contrast is between one who \u201ccovers\u201d (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9).
sn The participle \u05de\u05b0\u05d1\u05b7\u05e7\u05bc\u05b5\u05e9\u05c1 (m\u00ffvaqesh) means \u201cseeks\u201d in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion."}, {"pk": 2841622, "translation": "NET", "book": 20, "chapter": 17, "verse": 10, "text": "A rebuke makes a greater impression on a discerning person than a hundred blows on a fool.", "comment": "tn Heb \u201cgoes in deeper\u201d (cf. NASB, NRSV). The verb \u05e0\u05b8\u05d7\u05b5\u05ea (nakhet) \u201cto go down; to descend\u201d with the preposition \u05d1\u05bc\u05b0 (bet) means \u201cto descend into; to make an impression on\u201d someone.
tn The form is the Hiphil infinitive of \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah) with the comparative \u05de\u05b4\u05df, min. The word \u201cfool\u201d then would be an objective genitive \u2013 more than blows to/on a fool."}, {"pk": 2841623, "translation": "NET", "book": 20, "chapter": 17, "verse": 11, "text": "An evil person seeks only rebellion, and so a cruel messenger will be sent against him.", "comment": "tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.
sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term \u05de\u05b0\u05e8\u05b4\u05d9 (m\u00ffri) means \u201crebellion.\u201d It is related to the verb \u05de\u05b8\u05e8\u05b8\u05d4 (marah, \u201cto be contentious; to be rebellious; to be refractory\u201d). BDB 598 s.v. \u05de\u05b0\u05e8\u05b4\u05d9 translates the line \u201ca rebellious man seeketh only evil\u201d (so NASB).
sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends \u2013 storms, pestilence, or any other misfortune."}, {"pk": 2841624, "translation": "NET", "book": 20, "chapter": 17, "verse": 12, "text": "It is better for a person to meet a mother bear being robbed of her cubs, than to encounter a fool in his folly.", "comment": "tn The second colon begins with \u05d5\u05b0\u05d0\u05b7\u05dc (v\u00ff\u2019al), \u201cand not.\u201d This negative usually appears with volitives, so the fuller expression of the parallel line would be \u201cand let not a fool in his folly [meet someone].\u201d
tn Heb \u201cLet a man meet\u201d (so NASB); NLT \u201cIt is safer to meet.\u201d The infinitive absolute \u05e4\u05bc\u05b8\u05d2\u05d5\u05b9\u05e9\u05c1 (pagosh, \u201cto meet\u201d) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a \u201cbetter\u201d saying, but that formula is not found here.
tn The words \u201cto meet\u201d are not in the Hebrew text, but are implied by the parallelism and are supplied in the translation for stylistic reasons.
sn The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, \u201cConsider meeting a fool with a knife, or gun, or even behind the wheel of a car\u201d (Proverbs, 134). See also E. Loewenstamm, \u201cRemarks on Proverbs 17:12 and 20:27,\u201d VT 37 (1967): 221-24. For a slightly different nuance cf. TEV \u201csome fool busy with a stupid project.\u201d"}, {"pk": 2841625, "translation": "NET", "book": 20, "chapter": 17, "verse": 13, "text": "As for the one who repays evil for good, evil will not leave his house.", "comment": "tn The verb \u05de\u05d5\u05bc\u05e9\u05c1 (mush) means \u201cto depart; to remove.\u201d The Kethib is a Hiphil, which would yield a meaning of \u201cto take away\u201d; so the Qere, which is the Qal, makes more sense in the line.
tn The sentence begins with the participle \u05de\u05b5\u05e9\u05c1\u05b4\u05d9\u05d1 (meshiv, \u201cthe one who repays\u201d). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying \u201cif\u201d (NAB, NIV, TEV, NLT).
sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others."}, {"pk": 2841626, "translation": "NET", "book": 20, "chapter": 17, "verse": 14, "text": "Starting a quarrel is like letting out water; stop it before strife breaks out!", "comment": "tn Heb \u201cthe beginning of a quarrel\u201d; TEV, CEV \u201cThe start of an argument.\u201d
tn The temporal clause is formed with the prepositional \u201cbefore,\u201d the infinitive construct, and the following subjective genitive. The verb \u05d2\u05bc\u05b8\u05dc\u05b7\u05e2 (gala\u2019) means \u201cto expose; to lay bare,\u201d and in the Hitpael \u201cto disclose oneself; to break out.\u201d
tn The verse simply begins with \u201cletting out water.\u201d This phrase is a metaphor, but most English versions have made it a simile (supplying \u201clike\u201d or \u201cas\u201d). R. N. Whybray takes it literally and makes it the subject of the clause: \u201cstealing water starts a quarrel\u201d (Proverbs [CBC], 100). However, the verb more likely means \u201cto let out, set free\u201d and not \u201cto steal,\u201d for which there are clearer words. sn The image involves a small leak in a container or cistern that starts to spurt out water. The problem will get worse if it is not stopped. Strife is like that. tc The LXX has \u201cThe outpouring of words is the beginning of strife.\u201d This would make it a warning against thoughtless talk."}, {"pk": 2841627, "translation": "NET", "book": 20, "chapter": 17, "verse": 15, "text": "The one who acquits the guilty and the one who condemns the innocent \u2014 both of them are an abomination to the LORD.", "comment": "tn Heb \u201che who justifies the wicked and and he who condemns the righteous\u201d (so NASB). The first colon uses two Hiphil participles, \u05de\u05b7\u05e6\u05b0\u05d3\u05bc\u05b4\u05d9\u05e7 (matsdiq) and \u05de\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e2\u05b7 (marshia\u2019). The first means \u201cto declare righteous\u201d (a declarative Hiphil), and the second means \u201cto make wicked [or, guilty]\u201d or \u201cto condemn\u201d (i.e., \u201cto declare guilty\u201d). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.
tn Heb \u201can abomination of the Lord.\u201d"}, {"pk": 2841628, "translation": "NET", "book": 20, "chapter": 17, "verse": 16, "text": "Of what use is money in the hand of a fool, since he has no intention of acquiring wisdom?", "comment": "sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505).
tn Heb \u201cthere is no heart\u201d; NASB \u201che has no (+ common TEV) sense\u201d; NLT \u201chas no heart for wisdom.\u201d
sn The sense seems to be \u201cWhat good is money\u201d since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.
tn Heb \u201cwhy this?\u201d The term \u05d6\u05bc\u05b6\u05d4 (zeh) is an enclitic use of the demonstrative pronoun for emphasis: \u201cwhy ever\u201d would this happen?"}, {"pk": 2841629, "translation": "NET", "book": 20, "chapter": 17, "verse": 17, "text": "A friend loves at all times, and a relative is born to help in adversity.", "comment": "tn Heb \u201ca brother.\u201d
tn Heb \u201cis born for adversity.\u201d This is not referring to sibling rivalry but to the loyalty a brother shows during times of calamity. This is not to say that a brother only shows loyalty when there is trouble, nor that he always does in these times (e.g., 18:19, 24; 19:7; 27:10). The true friend is the same as a brotherly relation \u2013 in times of greatest need the loyal love is displayed.
sn The verse uses synonymous parallelism, so \u201cfriend\u201d and \u201crelative\u201d are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother\u2019s ties are based on a blood relationship \u2013 often adversity is the only thing that brings brothers together (Proverbs, 189)."}, {"pk": 2841630, "translation": "NET", "book": 20, "chapter": 17, "verse": 18, "text": "The one who lacks wisdom strikes hands in pledge, and puts up financial security for his neighbor.", "comment": "sn It is foolish to pledge security for someone\u2019s loans (e.g., Prov 6:1\u20135).
tn Heb \u201cheart\u201d; KJV, ASV \u201ca man void of understanding\u201d; NIV \u201ca man lacking in judgment.\u201d
tn The line uses the participle \u05e2\u05b9\u05e8\u05b5\u05d1 (\u2019orev) with its cognate accusative \u05e2\u05b2\u05e8\u05bb\u05d1\u05bc\u05b8\u05d4 (\u2019arubah), \u201cwho pledges a pledge.\u201d
tn The phrase \u201cin pledge\u201d is supplied for the sake of clarification."}, {"pk": 2841631, "translation": "NET", "book": 20, "chapter": 17, "verse": 19, "text": "The one who loves a quarrel loves transgression; whoever builds his gate high seeks destruction.", "comment": "tn Some have taken this second line literally and interpreted it to mean he has built a pretentious house. Probably it is meant to be figurative: The gate is the mouth (the figure would be hypocatastasis) and so to make it high is to say lofty things \u2013 he brags too much (e.g., 1 Sam 2:3; Prov 18:12; 29:23); cf. NCV, TEV, NLT. C. H. Toy (Proverbs [ICC], 348) wishes to emend \u05e4\u05bc\u05b4\u05ea\u05b0\u05d7\u05d5\u05b9 (pitkho, \u201chis gate\u201d) to \u05e4\u05bc\u05b4\u05d9\u05d5 (piv, \u201chis mouth\u201d), but that is unnecessary since the idea can be obtained by interpretation.
tn Heb \u201cthe one who loves transgression the one who loves a quarrel.\u201d There is some ambiguity in the first line. The meaning would not differ greatly if either were taken as the subject; but the parallelism suggests that the proverb is about a quarrelsome and arrogant person who loves sin and invites destruction."}, {"pk": 2841632, "translation": "NET", "book": 20, "chapter": 17, "verse": 20, "text": "The one who has a perverse heart does not find good, and the one who is deceitful in speech falls into trouble.", "comment": "tn The verse parallels two descriptions of the wicked person: \u201ccrooked/perverse of heart\u201d (genitive of specification), and \u201cturned away in his tongue\u201d (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (\u201cone turned away\u201d) with \u201ctongue,\u201d the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT \u201cthe twisted tongue tumbles into trouble.\u201d
tn The phrase \u201cdoes not find good\u201d is a figure (tapeinosis) meaning, \u201cwill experience calamity.\u201d The wicked person can expect trouble ahead.
tn Heb \u201ctongue\u201d; NIV \u201cwhose tongue is deceitful.\u201d"}, {"pk": 2841633, "translation": "NET", "book": 20, "chapter": 17, "verse": 21, "text": "Whoever brings a fool into the world does so to his grief, and the father of a fool has no joy.", "comment": "sn Here the Hebrew terms \u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc (k\u00ffsil) and \u05e0\u05b8\u05d1\u05b8\u05dc (naval) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly \u2013 it refers to the practical atheist, the one who lives as if there is no God.
sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV \u201cnothing but sadness and sorrow\u201d).
tn The phrase \u201cdoes so\u201d is supplied for the sake of clarification.
tn The form simply means \u201cbears\u201d or \u201cgives birth to,\u201d but since it is masculine it could be rendered \u201cfathers\u201d (cf. NASB \u201che who begets a fool\u201d; NIV \u201cTo have a fool for a son\u201d). The form for \u201cfool\u201d is masculine, but the proverb is not limited only to male children (cf. NCV \u201cIt is sad to have a foolish child\u201d)."}, {"pk": 2841634, "translation": "NET", "book": 20, "chapter": 17, "verse": 22, "text": "A cheerful heart brings good healing, but a crushed spirit dries up the bones.", "comment": "sn The \u201cbones\u201d figuratively represent the whole body encased in a boney framework (metonymy of subject). \u201cFat bones\u201d in scripture means a healthy body (3:8; 15:30; 16:24), but \u201cdried up\u201d bones signify unhealthiness and lifelessness (cf. Ezek 37:1\u20134).
sn Heb \u201ca heart of rejoicing\u201d; KJV \u201ca merry heart\u201d; NAB, NASB \u201ca joyful heart.\u201d This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.
sn The \u201ccrushed spirit\u201d refers to one who is depressed (cf. NAB \u201ca depressed spirit\u201d). \u201cCrushed\u201d is figurative (an implied comparison) for the idea that one\u2019s psyche or will to go on is beaten down by circumstances.
tc The word \u201chealing\u201d is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (\u201cface\u201d) or to \u05d2\u05bc\u05b0\u05d5\u05b4\u05d9\u05bc\u05b8\u05d4 (g\u00ffviah, \u201cbody\u201d) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained. tn Heb \u201cit causes good a healing.\u201d This means it promotes healing."}, {"pk": 2841635, "translation": "NET", "book": 20, "chapter": 17, "verse": 23, "text": "A wicked person receives a bribe secretly to pervert the ways of justice.", "comment": "tn The form \u05dc\u05b0\u05d4\u05b7\u05d8\u05bc\u05d5\u05b9\u05ea (l\u00ffhattot) is the Hiphil infinitive construct of \u05e0\u05b8\u05d8\u05b8\u05d4 (natah), meaning \u201cto thrust away,\u201d i.e., to \u201cpervert.\u201d This purpose clause clarifies that the receiving of the \u201cgift\u201d is for evil intent.
sn The fact that the \u201cgift\u201d is given secretly (Heb \u201cfrom the bosom\u201d [\u05de\u05b5\u05d7\u05b5\u05d9\u05e7, mekheq]; so NASB) indicates that it was not proper. Cf. NRSV \u201ca concealed bribe\u201d; TEV, CEV, NLT \u201csecret bribes.\u201d"}, {"pk": 2841636, "translation": "NET", "book": 20, "chapter": 17, "verse": 24, "text": "Wisdom is directly in front of the discerning person, but the eyes of a fool run to the ends of the earth.", "comment": "sn To say that \u201cthe eyes of the fool run to the ends of the earth\u201d means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV \u201cthe mind of a fool wanders everywhere.\u201d
tn The verse begins with \u05d0\u05b6\u05ea\u05be\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 \u05de\u05b5\u05d1\u05b4\u05d9\u05df (\u2019et-p\u00ffni mevin), \u201cbefore the discerning\u201d or \u201cthe face of the discerning.\u201d The particle \u05d0\u05b6\u05ea here is simply drawing emphasis to the predicate (IBHS 182-83 \u00a710.3.2b). Cf. NIV \u201cA discerning man keeps wisdom in view.\u201d
tn The term \u201crun\u201d does not appear in the Hebrew text, but is supplied for the sake of clarification."}, {"pk": 2841637, "translation": "NET", "book": 20, "chapter": 17, "verse": 25, "text": "A foolish child is a grief to his father, and bitterness to the mother who bore him.", "comment": "tn Heb \u201cto the one who bore him.\u201d Because the participle is feminine singular in Hebrew, this has been translated as \u201cthe mother who bore him.\u201dsn The proverb is similar to v. 21, 10:1, and 15:20.
sn The Hebrew noun means \u201cvexation, anger, grief.\u201d"}, {"pk": 2841638, "translation": "NET", "book": 20, "chapter": 17, "verse": 26, "text": "It is terrible to punish a righteous person, and to flog honorable men is wrong.", "comment": "tn The form is the Hiphil infinitive construct from \u05e0\u05b8\u05db\u05b8\u05d4 (nakhah, \u201cto strike; to smite\u201d). It may well refer to public beatings, so \u201cflog\u201d is used in the translation, since \u201cstrike\u201d could refer to an individual\u2019s action and \u201cbeat\u201d could be taken to refer to competition.
tn Heb \u201c[is] against uprightness.\u201d The expression may be rendered \u201ccontrary to what is right.\u201dsn The two lines could be synonymous parallelism; but the second part is being used to show how wrong the first act would be \u2013 punishing the righteous makes about as much sense as beating an official of the court for doing what is just.
tn Heb \u201cnot good.\u201d This is an example of tapeinosis \u2013 an understatement that implies the worst-case scenario: \u201cit is terrible.\u201d
tn The verb \u05e2\u05b8\u05e0\u05b7\u05e9\u05c1, here a Qal infinitive construct, properly means \u201cto fine\u201d (cf. NAB, NRSV, NLT) but is taken here to mean \u201cto punish\u201d in general. The infinitive functions as the subject of the clause."}, {"pk": 2841639, "translation": "NET", "book": 20, "chapter": 17, "verse": 27, "text": "The truly wise person restrains his words, and the one who stays calm is discerning.", "comment": "tn Heb \u201ccool of spirit.\u201d This genitive of specification describes one who is \u201ccalm\u201d (so NCV, TEV, CEV) or \u201ceven-tempered\u201d (so NIV, NLT); he is composed.
tn Heb \u201cthe one knowing knowledge.\u201d The cognate accusative underscores the meaning of the participle \u2013 this is a truly knowledgeable person.
sn The participle \u05d7\u05d5\u05b9\u05e9\u05c2\u05b5\u05da\u05b0 (khosekh) means \u201cwithholds; restrains; refrains; spares; holds in check,\u201d etc. One who has knowledge speaks carefully."}, {"pk": 2841640, "translation": "NET", "book": 20, "chapter": 17, "verse": 28, "text": "Even a fool who remains silent is considered wise, and the one who holds his tongue is deemed discerning.", "comment": "tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
tn The Niphal participle is used in the declarative/estimative sense with stative verbs: \u201cto be discerning\u201d (Qal) becomes \u201cto be declared discerning\u201d (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise \u2013 he just hides his folly."}, {"pk": 2841641, "translation": "NET", "book": 20, "chapter": 18, "verse": 1, "text": "One who has isolated himself seeks his own desires; he rejects all sound judgment.", "comment": "tn Heb \u201cbreaks out\u201d; NRSV \u201cshowing contempt for\u201d; NLT \u201csnarling at.\u201d This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).
tn The Niphal participle functions substantively and has a reflexive nuance: \u201cone who has separated himself\u201d (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).
tc The MT has \u201cseeks [his own] desire[s].\u201d The translation in the LXX represents a Hebrew Vorlage of \u05dc\u05b0\u05ea\u05b9\u05d0\u05b2\u05e0\u05b8\u05d4 (l\u00ffto\u2019anah) instead of \u05dc\u05b0\u05ea\u05b7\u05d0\u05b2\u05d5\u05b8\u05d4 (l\u00ffta\u2019avah); this could be translated \u201cseeks his own occasion,\u201d that is, \u201chis own pretext\u201d (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary."}, {"pk": 2841642, "translation": "NET", "book": 20, "chapter": 18, "verse": 2, "text": "A fool takes no pleasure in understanding but only in disclosing what is on his mind.", "comment": "tn The Hitpael infinitive construct \u05d1\u05bc\u05b0\u05d4\u05b4\u05ea\u05b0\u05d2\u05bc\u05b7\u05dc\u05bc\u05d5\u05b9\u05ea (b\u00ffhitgalot) functions nominally as the object of the preposition. The term means \u201creveal, uncover, betray.\u201d So the fool takes pleasure \u201cin uncovering\u201d his heart.
sn This expression forms an understatement (tapeinosis); the opposite is the point \u2013 he detests understanding or discernment.
tn Heb \u201chis heart.\u201d This is a metonymy meaning \u201cwhat is on his mind\u201d (cf. NAB \u201cdisplaying what he thinks\u201d; NRSV \u201cexpressing personal opinion\u201d). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV)."}, {"pk": 2841643, "translation": "NET", "book": 20, "chapter": 18, "verse": 3, "text": "When a wicked person arrives, contempt shows up with him, and with shame comes a reproach.", "comment": "tc The MT has \u201ca wicked [person].\u201d Many commentators emend the text to \u05e8\u05b6\u05e9\u05c1\u05b7\u05e2 (resha\u2019, \u201cwickedness\u201d) which makes better parallelism with \u201cshame\u201d (W. McKane, Proverbs [OTL], 521; R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 112; C. H. Toy, Proverbs [ICC], 355; cf. NAB, NIV, NRSV). However, there is no external evidence for this emendation.
tn The term \u201ccomes\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
sn \u201cContempt\u201d (\u05d1\u05bc\u05d5\u05bc\u05d6, buz) accompanies the wicked; \u201creproach\u201d (\u05d7\u05b6\u05e8\u05b0\u05e4\u05bc\u05b8\u05d4, kherpah) goes with shame. This reproach refers to the critical rebukes and taunts of the community against a wicked person."}, {"pk": 2841644, "translation": "NET", "book": 20, "chapter": 18, "verse": 4, "text": "The words of a person\u2019s mouth are like deep waters, and the fountain of wisdom is like a flowing brook.", "comment": "tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (\u05d5) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.
sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has \u201cfountain of life\u201d instead of \u201cwisdom,\u201d probably influenced from 10:11.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
sn The metaphor \u201cdeep waters\u201d indicates either that the words have an inexhaustible supply or that they are profound."}, {"pk": 2841645, "translation": "NET", "book": 20, "chapter": 18, "verse": 5, "text": "It is terrible to show partiality to the wicked, by depriving a righteous man of justice.", "comment": "tn Heb \u201cto turn aside\u201d (so ASV); NASB \u201cto thrust aside.\u201d The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct \u05dc\u05b0\u05d4\u05b7\u05d8\u05bc\u05d5\u05b9\u05ea (l\u00ffhatot) may serve either (1) as result, \u201cshowing partiality\u2026so that the righteous are turned away,\u201d or (2) as epexegetical infinitive, \u201cshowing partiality\u2026by turning the righteous away.\u201d The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.
tn Heb \u201cnot good.\u201d This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: \u201cit is terrible!\u201d
tn The idiom \u201clifting up the face of\u201d (\u05e9\u05c2\u05b0\u05d0\u05b5\u05ea \u05e4\u05bc\u05b0\u05e0\u05b5\u05d9, s\u00ff\u2019et p\u00ffne) means \u201cto show partiality\u201d in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT \u201cto favor.\u201d The verbal form is the Qal infinitive construct from \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019), which functions as the subject of the clause.
tn Or \u201cthe guilty,\u201d since in the second colon \u201crighteous\u201d can also be understood in contrast as \u201cinnocent\u201d (cf. NRSV, TEV, NLT)."}, {"pk": 2841646, "translation": "NET", "book": 20, "chapter": 18, "verse": 6, "text": "The lips of a fool enter into strife, and his mouth invites a flogging.", "comment": "sn The \u201clips\u201d is a metonymy of cause, meaning what the fool says. The \u201cmouth\u201d in the second colon is likewise a metonymy for speech, what comes out of the mouth.
tn Heb \u201cblows.\u201d This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, \u201ca beating\u201d could be associated with violent criminal assault, whereas the context suggests punishment. Therefore \u201ca flogging\u201d is used in the translation, since that term is normally associated with disciplinary action.
tn Heb \u201ccalls for.\u201d This is personification: What the fool says \u201ccalls for\u201d a beating or flogging. The fool deserves punishment, but does not actually request it.
sn \u201cStrife\u201d is a metonymy of cause, it is the cause of the beating or flogging that follows; \u201cflogging\u201d in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture."}, {"pk": 2841647, "translation": "NET", "book": 20, "chapter": 18, "verse": 7, "text": "The mouth of a fool is his ruin, and his lips are a snare for his life.", "comment": "tn Heb \u201chis soul\u201d (so KJV, NASB, NIV).sn What a fool says can ruin him. Calamity and misfortune can come to a person who makes known his lack of wisdom by what he says. It may be that his words incite anger, or merely reveal stupidity; in either case, he is in trouble."}, {"pk": 2841648, "translation": "NET", "book": 20, "chapter": 18, "verse": 8, "text": "The words of a gossip are like choice morsels; they go down into the person\u2019s innermost being.", "comment": "tn Heb \u201cthey go down [into] the innermost parts of the belly\u201d; NASB \u201cof the body.\u201d sn When the choice morsels of gossip are received, they go down like delicious food \u2013 into the innermost being. R. N. Whybray says, \u201cThere is a flaw in human nature that assures slander will be listened to\u201d (Proverbs [CBC], 105).
tn Or \u201cslanderer\u201d; KJV, NAB \u201ctalebearer\u201d; ASV, NRSV \u201cwhisperer.\u201d
tn The word \u05db\u05bc\u05b0\u05de\u05b4\u05ea\u05b0\u05dc\u05b7\u05d4\u05b2\u05de\u05b4\u05d9\u05dd (k\u00ffmitlahamim) occurs only here. It is related to a cognate verb meaning \u201cto swallow greedily.\u201d Earlier English versions took it from a Hebrew root \u05d4\u05b8\u05dc\u05b7\u05dd (halam, see the word \u05dc\u05b0\u05de\u05b7\u05d4\u05b2\u05dc\u05bb\u05de\u05d5\u05b9\u05ea [l\u00ffmahalumot] in v. 6) meaning \u201cwounds\u201d (so KJV). But the translation of \u201cchoice morsels\u201d fits the idea of gossip better."}, {"pk": 2841649, "translation": "NET", "book": 20, "chapter": 18, "verse": 9, "text": "The one who is slack in his work is a brother to one who destroys.", "comment": "sn These two troubling types, the slacker and the destroyer, are closely related.
tn The form \u05de\u05b4\u05ea\u05b0\u05e8\u05b7\u05e4\u05bc\u05b6\u05d4 (mitrappeh) is the Hitpael participle, \u201cshowing oneself slack.\u201d The verb means \u201cto sink; to relax,\u201d and in the causative stem \u201cto let drop\u201d the hands. This is the lazy person who does not even try to work.
tn Heb \u201cpossessor of destruction.\u201d This idiom means \u201cdestroyer\u201d (so ASV); KJV \u201ca great waster\u201d; NRSV \u201ca vandal.\u201d
tn Heb \u201cAlso, the one who.\u201d Many commentators and a number of English versions omit the word \u201calso.\u201d"}, {"pk": 2841650, "translation": "NET", "book": 20, "chapter": 18, "verse": 10, "text": "The name of the LORD is like a strong tower; the righteous person runs to it and is set safely on high.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
sn The \u201cname of the Lord\u201d is a metonymy of subject. The \u201cname\u201d here signifies not the personal name \u201cYahweh,\u201d for that would be redundant in the expression \u201cthe name of Yahweh,\u201d but the attributes of the Lord (cf. Exod 34:5\u20137) \u2013 here his power to protect.
tn Heb \u201ca tower of strength,\u201d with \u201cstrength\u201d regarded as attributive by most English versions. The metaphor \u201cstrong tower\u201d indicates that God is a secure refuge. The figure is qualified in the second colon.
sn The metaphor of \u201crunning\u201d to the Lord refers to a whole-hearted and unwavering trust in God\u2019s protection (e.g., Isa 40:31).
tn Heb \u201cis high\u201d or \u201cis inaccessible.\u201d This military-type expression stresses the effect of the trust \u2013 security, being out of danger (see HALOT 1305 s.v. \u05e9\u05c2\u05d2\u05d1). Other scriptures will supply the ways that God actually protects people who trust him."}, {"pk": 2841651, "translation": "NET", "book": 20, "chapter": 18, "verse": 11, "text": "The wealth of a rich person is like a strong city, and it is like a high wall in his imagination.", "comment": "tn Heb \u201ccity of his strength\u201d; NIV \u201cfortified city.\u201d This term refers to their place of refuge, what they look to for security and protection in time of trouble.
sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tc The MT reads \u05d1\u05bc\u05b0\u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05ea\u05d5\u05b9 (b\u00ffmaskito, \u201cin his imaginations\u201d). The LXX, Tg. Prov 18:11, and the Latin reflect \u05d1\u05bc\u05b4\u05de\u05b0\u05e9\u05c2\u05bb\u05db\u05bc\u05b8\u05ea\u05d5\u05b9 (bimsukato, \u201clike a fence [or, high wall]\u201d) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word \u05d1\u05bc\u05b0\u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05ea\u05d5\u05b9 (\u201cin his imaginations\u201d) indicates that one\u2019s wealth is a futile place of refuge."}, {"pk": 2841652, "translation": "NET", "book": 20, "chapter": 18, "verse": 12, "text": "Before destruction the heart of a person is proud, but humility comes before honor.", "comment": "tn Heb \u201c[is] before honor\u201d; cf. CEV \u201chumility leads to honor.\u201d
sn The term \u201cheart\u201d is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities \u2013 the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1\u201310)."}, {"pk": 2841653, "translation": "NET", "book": 20, "chapter": 18, "verse": 13, "text": "The one who gives an answer before he listens \u2014 that is his folly and his shame.", "comment": "tn Heb \u201creturns a word\u201d; KJV \u201cHe that answereth a matter.\u201d
tn Heb \u201cit is folly to him and shame.\u201d The verse uses formal parallelism, with the second colon simply completing the thought of the first.
sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7)."}, {"pk": 2841654, "translation": "NET", "book": 20, "chapter": 18, "verse": 14, "text": "A person\u2019s spirit sustains him through sickness \u2014 but who can bear a crushed spirit?", "comment": "sn This is a rhetorical question, asserting that very few can cope with depression.
sn The figure of a \u201ccrushed spirit\u201d (ASV, NAB, NCV, NRSV \u201ca broken spirit,\u201d comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.
tn Heb \u201cthe spirit of a man.\u201d Because the verb of this clause is a masculine form, some have translated this line as \u201cwith spirit a man sustains,\u201d but that is an unnecessary change."}, {"pk": 2841655, "translation": "NET", "book": 20, "chapter": 18, "verse": 15, "text": "The discerning person acquires knowledge, and the wise person seeks knowledge.", "comment": "tn Heb \u201cdiscerning heart.\u201d The term \u201cheart\u201d is a synecdoche of part (= heart) for the whole (= person); cf. TEV, NLT \u201cintelligent people.\u201d By paralleling \u201cheart\u201d and \u201cear\u201d the proverb stresses the full acquisition of knowledge. The \u201cear\u201d listens to instruction, and the heart considers what is heard to acquire knowledge.
tn Heb \u201cthe ear of the wise.\u201d The term \u201cear\u201d is a synecdoche of part (= ear) for the whole (= person): \u201cwise person.\u201d sn The wise continually seek more knowledge. D. Kidner says, \u201cThose who know most know best how little they know\u201d (Proverbs [TOTC], 129).
sn This line features a mixed metaphor: The \u201cear\u201d is pictured \u201cseeking.\u201d The \u201cear of the wise\u201d actually means the wise person\u2019s capacity to hear, and so the wise are seeking as they hear."}, {"pk": 2841656, "translation": "NET", "book": 20, "chapter": 18, "verse": 16, "text": "A person\u2019s gift makes room for him, and leads him before important people.", "comment": "sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first \u201cmakes room\u201d (\u05d9\u05b7\u05e8\u05b0\u05d7\u05b4\u05d9\u05d1, yarkhiv) for the person, that is, extending a place for him, and then \u201cushers him in\u201d (\u05d9\u05b7\u05e0\u05b0\u05d7\u05b5\u05e0\u05bc\u05d5\u05bc, yakhenu) among the greats.
sn The Hebrew term translated \u201cgift\u201d is a more general term than \u201cbribe\u201d (\u05e9\u05c1\u05b9\u05d7\u05b7\u05d3, shokhad), used in 17:8, 23. But it also has danger (e.g., 15:27; 21:14), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters."}, {"pk": 2841657, "translation": "NET", "book": 20, "chapter": 18, "verse": 17, "text": "The first to state his case seems right, until his opponent begins to cross-examine him.", "comment": "tn Heb \u201ccomes and.\u201d The Kethib is the imperfect \u05d9\u05b8\u05d1\u05b9\u05d0 (yavo\u2019), and the Qere is the conjunction with the participle/perfect tense form \u05d5\u05bc\u05d1\u05b8\u05d0 (uva\u2019). The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translations, except for the use of the conjunction.
tn The term \u201cseems\u201d does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV \u201cseemeth\u201d).
tn Heb \u201cin his legal case\u201d; NAB \u201cwho pleads his case first.\u201d
tn Heb \u201chis neighbor\u201d; NRSV \u201cthe other.\u201d
sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb \u05d4\u05b8\u05e7\u05b7\u05e8 (haqar, translated \u201ccross-examines\u201d) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1)."}, {"pk": 2841658, "translation": "NET", "book": 20, "chapter": 18, "verse": 18, "text": "A toss of a coin ends disputes, and settles the issue between strong opponents.", "comment": "tn The verb \u05d9\u05b7\u05e9\u05c1\u05b0\u05d1\u05bc\u05b4\u05d9\u05ea (yashbit) is the Hiphil imperfect from \u05e9\u05c1\u05b8\u05d1\u05b7\u05ea (shavat), meaning \u201cto cause to cease; to bring to an end; to end\u201d; cf. NIV \u201csettles disputes.\u201d The assumption behind this practice and this saying is that providence played the determining role in the casting of lots. If both parties accepted this, then the issue could be resolved.
tn Heb \u201ccasting the lot.\u201d Because modern readers are not familiar with the ancient practice of casting lots, the image of the coin toss to decide an issue has been employed in the translation (cf. CEV \u201cdrawing straws\u201d). Although the casting of lots is often compared to throwing dice, the translation \u201cthrowing dice ends disputes\u201d in this context could be misunderstood to mean \u201cparticipating in a game of dice ends disputes.\u201d
tn Heb \u201cmakes a separation\u201d or \u201cdecides.\u201d In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are \u201cseparated\u201d by settling the issue.
tn The word is the adjective, \u201cmighty\u201d (so KJV, NAB, NASB) used here substantivally as the object of the preposition."}, {"pk": 2841659, "translation": "NET", "book": 20, "chapter": 18, "verse": 19, "text": "A relative offended is harder to reach than a strong city, and disputes are like the barred gates of a fortified citadel.", "comment": "tn Heb \u201cbrother,\u201d but this is not limited to actual siblings (cf. NRSV \u201can ally\u201d; CEV, NLT \u201cfriend\u201d).
sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife \u2013 the bars go up, as it were. And the \u201cwalls\u201d that are erected are not easily torn down.
tn Heb \u201cbars,\u201d but this could be understood to mean \u201ctaverns,\u201d so \u201cbarred gates\u201d is employed in the translation.
tn The Niphal participle from \u05e4\u05bc\u05b8\u05e9\u05c1\u05b7\u05e2 (pasha\u2019) modifies \u201cbrother\u201d: a brother transgressed, offended, sinned against.
tc The LXX has a clear antithetical proverb here: \u201cA brother helped is like a stronghold, but disputes are like bars of a citadel.\u201d Accordingly, the editors of BHS propose \u05de\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b7 (moshia\u2019) instead of \u05e0\u05b4\u05e4\u05b0\u05e9\u05c1\u05b8\u05e2 (nifsha\u2019, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic. tn The phrase \u201cis harder to reach\u201d is supplied in the translation on the basis of the comparative \u05de\u05b4\u05df (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother."}, {"pk": 2841660, "translation": "NET", "book": 20, "chapter": 18, "verse": 20, "text": "From the fruit of a person\u2019s mouth his stomach is satisfied, with the product of his lips is he satisfied.", "comment": "sn Two images are used in this proverb: the fruit of the mouth and the harvest of the lips. They are synonymous; the first is applied to the orchard and the second to the field. The \u201cmouth\u201d and the \u201clips\u201d are metonymies of cause, and so both lines are speaking about speech that is productive.
tn Heb \u201chis midst.\u201d This is rendered \u201chis stomach\u201d because of the use of \u05e9\u05c2\u05b8\u05d1\u05b7\u05e2 (sava\u2019, \u201cto be satisfied; to be sated; to be filled\u201d), which is usually used with food (cf. KJV, ASV \u201cbelly\u201d). sn Productive speech is not just satisfying \u2013 it meets the basic needs of life. There is a practical return for beneficial words."}, {"pk": 2841661, "translation": "NET", "book": 20, "chapter": 18, "verse": 21, "text": "Death and life are in the power of the tongue, and those who love its use will eat its fruit.", "comment": "tn Heb \u201cin the hand of.\u201d
sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: \u201cThe evil tongue slays three, the slanderer, the slandered, and the listener\u201d (Midrash Tehillim 52:2). See J. G. Williams, \u201cThe Power of Form: A Study of Biblical Proverbs,\u201d Semeia 17 (1980): 35-38.
tn The referent of \u201cit\u201d must be the tongue, i.e., what the tongue says (= \u201cits use\u201d). So those who enjoy talking, indulging in it, must \u201ceat\u201d its fruit, whether good or bad. The expression \u201ceating the fruit\u201d is an implied comparison; it means accept the consequences of loving to talk (cf. TEV)."}, {"pk": 2841662, "translation": "NET", "book": 20, "chapter": 18, "verse": 22, "text": "The one who finds a wife finds what is enjoyable, and receives a pleasurable gift from the LORD.", "comment": "tc The LXX adds this embellishment to complete the thought: \u201cWhoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.\u201d
tn The verb \u05de\u05b8\u05e6\u05b8\u05d0 (matsa\u2019, translated \u201cfinds\u201d) is used twice in the first colon. It is paralleled by the verb \u05e4\u05bc\u05d5\u05bc\u05e7 (puq, translated \u201creceives\u201d) in the second colon, which carries the same nuance as the preceding verbs. The first perfect tense verb might function in a hypothetical or conditional sense: \u201cIf a man finds\u2026then he finds.\u201d But taken as a principle the nuances of the verbs would be gnomic or characteristic.
tn Heb \u201cgood.\u201d The term \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood; enjoyable; fortune\u201d) might be an allusion to Gen 2:18, which affirms that it is not good for man to be alone. The word describes that which is pleasing to God, beneficial for life, and abundantly enjoyable.
tn Heb \u201cwhat is pleasant.\u201d The noun \u05e8\u05b8\u05e6\u05d5\u05b9\u05df (ratson, \u201cwhat is pleasing\u201d) is often interpreted in a religious-theological sense here: \u201creceives favor from the Lord\u201d (cf. KJV, NASB, NIV, NRSV). However, this term is probably referring to the pleasure that a person enjoys in marriage, so it should be understood in a nonreligious, marital sense: \u201cpleasure\u201d (e.g., Esth 1:8; HALOT 1282 s.v. 1); cf. CEV \u201cshe is a gift from the Lord.\u201dsn The parallelism is formal; the second line of the verse continues the first but explains it further: Finding a spouse, one receives a pleasurable gift from God."}, {"pk": 2841663, "translation": "NET", "book": 20, "chapter": 18, "verse": 23, "text": "A poor person makes supplications, but a rich man answers harshly.", "comment": "tn Heb \u201cspeaks supplications\u201d; NIV \u201cpleads for mercy.\u201d The poor man has to ask for help because he has no choice (cf. CEV). The Hebrew term \u05ea\u05b7\u05bc\u05d7\u05b2\u05e0\u05d5\u05bc\u05df (takhanun) is a \u201csupplication for favor\u201d (related to the verb \u05d7\u05b8\u05e0\u05b7\u05df [khanan], \u201cto be gracious; to show favor\u201d). So the poor man speaks, but what he speaks is a request for favor.
sn The rich person responds harshly to the request. He has hardened himself against such appeals because of relentless demands. The proverb is an observation saying; it simply describes the way the world generally works, rather than setting this out as the ideal."}, {"pk": 2841664, "translation": "NET", "book": 20, "chapter": 18, "verse": 24, "text": "A person who has friends may be harmed by them, but there is a friend who sticks closer than a brother.", "comment": "tn The text simply has \u05dc\u05b0\u05d4\u05b4\u05ea\u05b0\u05e8\u05b9\u05e2\u05b5\u05e2\u05b7 (l\u00ffhitro\u2019ea\u2019), which means \u201cfor being crushed\u201d or \u201cto be shattered\u201d (but not \u201cto show oneself friendly\u201d as in the KJV). What can be made of the sentence is that \u201ca man who has [many] friends [may have them] for being crushed\u201d \u2013 the infinitive giving the result (i.e., \u201cwith the result that he may be crushed by them\u201d).
tc The construction is \u201ca man of friends\u201d (cf. NASB) meaning a man who has friends (a genitive of the thing possessed). C. H. Toy, however, suggests reading \u05d9\u05b5\u05e9\u05c1 (yesh) instead of \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish), along with some of the Greek mss, the Syriac, and Tg. Prov 18:24. It would then say \u201cthere are friends\u201d who are unreliable (Proverbs [ICC], 366); cf. NLT. However, the MT should be retained here."}, {"pk": 2841665, "translation": "NET", "book": 20, "chapter": 19, "verse": 1, "text": "Better is a poor person who walks in his integrity than one who is perverse in his speech and is a fool.", "comment": "tc The Syriac and Tg. Prov 19:1 read \u201crich\u201d instead of MT \u201cfool.\u201d This makes tighter antithetical parallelism than MT and is followed by NAB. However, the MT makes sense as it stands; this is an example of metonymical parallelism. The MT reading is also supported by the LXX. The Hebrew construction uses \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 (v\u00ffhu\u2019), \u201cand he [is],\u201d before \u201cfool.\u201d This may be rendered \u201cone who is perverse while a fool\u201d or \u201ca fool at the same time.\u201d
tn Heb \u201clips.\u201d The term \u201clips\u201d is a metonymy for what one says with his lips. The expression \u201cperverse in his lips\u201d refers to speech that is morally perverted. Some medieval Hebrew mss, the Syriac, and Tg. Prov 19:1 have \u201chis ways\u201d rather than \u201chis lips\u201d (e.g., Prov 28:6); cf. NAB.
sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22)."}, {"pk": 2841666, "translation": "NET", "book": 20, "chapter": 19, "verse": 2, "text": "It is dangerous to have zeal without knowledge, and the one who acts hastily makes poor choices.", "comment": "tn Heb \u201cmisses the goal.\u201d The participle \u05d7\u05d5\u05b9\u05d8\u05b5\u05d0 (khote\u2019) can be translated \u201csins\u201d (cf. KJV, ASV), but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices (cf. NAB \u201cblunders\u201d; NASB \u201cerrs\u201d; NCV \u201cmight make a mistake\u201d). sn The basic meaning of the verb is \u201cto miss a goal or the way.\u201d D. Kidner says, \u201cHow negative is the achievement of a man who wants tangible and quick rewards\u201d \u2013 he will miss the way (Proverbs [TOTC], 132).
tn Heb \u201cnot good.\u201d This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): \u201cit is dangerous!\u201d
tn The interpretation of this line depends largely on the meaning of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61 s.v.). In light of the synonymous parallelism, the most likely nuance here is \u201czeal, passion\u201d (HALOT 713 s.v. 8). NIV takes the word in the sense of \u201cvitality\u201d and \u201cdrive\u201d \u2013 \u201cit is not good to have zeal without knowledge\u201d (cf. NCV, TEV, and NLT which are all similar).
tn Heb \u201che who is hasty with his feet.\u201d The verb \u05d0\u05d5\u05bc\u05e5 (\u2019uts) means \u201cto be pressed; to press; to make haste.\u201d The verb is followed by the preposition \u05d1\u05bc\u05b0 (bet) which indicates that with which one hastens \u2013 his feet. The word \u201cfeet\u201d is a synecdoche of part for the whole person \u2013 body and mind working together (cf. NLT \u201ca person who moves too quickly\u201d)."}, {"pk": 2841667, "translation": "NET", "book": 20, "chapter": 19, "verse": 3, "text": "A person\u2019s folly subverts his way, and his heart rages against the LORD.", "comment": "tn The verb \u05e1\u05b8\u05dc\u05b7\u05e3 (salaf) normally means \u201cto twist; to pervert; to overturn,\u201d but in this context it means \u201cto subvert\u201d (BDB 701 s.v.); cf. ASV \u201csubverteth.\u201d sn J. H. Greenstone comments: \u201cMan\u2019s own failures are the result of his own folly and should not be attributed to God\u201d (Proverbs, 201).
sn The \u201cheart raging\u201d is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.
tn The clause begins with vav on the nonverb phrase \u201cagainst the Lord.\u201d While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.
tn Heb \u201cthe folly of a man.\u201d"}, {"pk": 2841668, "translation": "NET", "book": 20, "chapter": 19, "verse": 4, "text": "Wealth adds many friends, but a poor person is separated from his friend.", "comment": "sn This proverb simply makes an observation on life: People pursue wealthy folk hoping that they can gain something from the rich, but the poor are deserted even by friends, who fear that the poor will try to gain something from them.
tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his \u201cfriend,\u201d cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend)."}, {"pk": 2841669, "translation": "NET", "book": 20, "chapter": 19, "verse": 5, "text": "A false witness will not go unpunished, and the one who spouts out lies will not escape punishment.", "comment": "tn Heb \u201cwill not escape\u201d (so NAB, NASB); NIV \u201cwill not go free.\u201d Here \u201cpunishment\u201d is implied, and has been supplied in the translation for clarity. sn This proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, \u201cFalse witnesses are contemptible even to those who hire them\u201d (b. Sanhedrin 29b).
tn Heb \u201cbreathes out\u201d; NAB \u201cutters\u201d; NIV \u201cpours out.\u201d
tn Heb \u201ca witness of lies.\u201d This expression is an attributive genitive: \u201ca lying witness\u201d (cf. CEV \u201cdishonest witnesses\u201d). This is paralleled by \u201cthe one who pours out lies.\u201d"}, {"pk": 2841670, "translation": "NET", "book": 20, "chapter": 19, "verse": 6, "text": "Many people entreat the favor of a generous person, and everyone is the friend of the person who gives gifts.", "comment": "sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.
tn The verb \u05d9\u05b0\u05d7\u05b7\u05dc\u05bc\u05d5\u05bc (y\u00ffkhalu) is a Piel imperfect of \u05d7\u05b8\u05dc\u05b8\u05d4 (khalah) meaning \u201cto seek favor; to entreat favor; to mollify; to appease\u201d; cf. NIV \u201ccurry favor.\u201d It literally means \u201cmaking the face of someone sweet or pleasant,\u201d as in stroking the face. To \u201centreat the favor\u201d of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success. sn The Hebrew verb translated \u201centreat the favor\u201d is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.
tn Heb \u201cthe face of a generous man\u201d; ASV \u201cthe liberal man.\u201d The term \u201cface\u201d is a synecdoche of part (= face) for the whole (= person).
tn Heb \u201ca man of gifts.\u201d This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 \u00a79.5.2b)."}, {"pk": 2841671, "translation": "NET", "book": 20, "chapter": 19, "verse": 7, "text": "All the relatives of a poor person hate him; how much more do his friends avoid him \u2014 he pursues them with words, but they do not respond.", "comment": "tn The direct object \u201cthem\u201d does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
tn Heb \u201cnot they.\u201d The last line of the verse is problematic. The preceding two lines are loosely synonymous in their parallelism, but the third adds something like: \u201che pursues [them with] words, but they [do] not [respond].\u201d Some simply say it is a corrupt remnant of a separate proverb and beyond restoration. The basic idea does make sense, though. The idea of his family and friends rejecting the poor person reveals how superficial they are, and how they make themselves scarce. Since they are far off, he has to look for them \u201cwith words\u201d (adverbial accusative), that is, \u201csend word\u201d for help. But they \u201care nowhere to be found\u201d (so NIV). The LXX reads \u201cwill not be delivered\u201d in place of \u201cnot they\u201d \u2013 clearly an attempt to make sense out of the cryptic phrase, and, in the process, showing evidence for that text.
tn Heb \u201cbrothers,\u201d but not limited only to male siblings in this context.
tn Heb \u201chate him.\u201d The verb \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 (sane\u2019) may be nuanced \u201creject\u201d here (metonymy of effect, cf. CEV). The kind of \u201cdislike\u201d or \u201chatred\u201d family members show to a poor relative is to have nothing to do with him (NIV \u201cis shunned\u201d). If relatives do this, how much more will the poor person\u2019s friends do so."}, {"pk": 2841672, "translation": "NET", "book": 20, "chapter": 19, "verse": 8, "text": "The one who acquires wisdom loves himself; the one who preserves understanding will prosper.", "comment": "tn Heb \u201cheart.\u201d Most English versions translate as \u201cwisdom,\u201d but cf. NAB \u201cintelligence.\u201d This refers to a mind that works (e.g., Prov 7:7; 9:4).
tn Heb \u201chis own soul.\u201d The expression \u201cloves his soul\u201d means that he is paying attention to his needs or taking care of his life (cf. NAB \u201cis his own best friend\u201d). This expression works with its parallel to provide the whole idea: \u201cloving the soul\u201d is the metonymy of the cause for prospering, and \u201cprospering\u201d is the metonymy of the effect (of loving).
tn Heb \u201cfinds good\u201d (similar KJV, NASB); NCV \u201cwill succeed.\u201d The MT reads \u05dc\u05b4\u05de\u05b0\u05e6\u05b9\u05d0 (limtso\u2019), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of \u05d9\u05b4\u05de\u05b0\u05e6\u05b8\u05d0 (yimtsa\u2019). The infinitive is used here in a modal sense, meaning \u201cis destined to\u201d or \u201cis certain of\u201d finding good in life."}, {"pk": 2841673, "translation": "NET", "book": 20, "chapter": 19, "verse": 9, "text": "A false witness will not go unpunished, and the one who spouts out lies will perish.", "comment": "tn Heb \u201cbreathes out\u201d; NAB \u201cutters\u201d; NIV \u201cpours out.\u201d
sn The verse is the same as v. 5, except that the last word changes to the verb \u201cwill perish\u201d (cf. NCV \u201cwill die\u201d; CEV, NLT \u201cwill be destroyed\u201d; TEV \u201cis doomed\u201d)."}, {"pk": 2841674, "translation": "NET", "book": 20, "chapter": 19, "verse": 10, "text": "Luxury is not appropriate for a fool; how much less for a servant to rule over princes!", "comment": "tn The form \u05e0\u05b8\u05d0\u05d5\u05b6\u05d4 (na\u2019veh) is an adjective meaning \u201cseemly; comely\u201d in the older English versions like KJV, ASV, \u201cfitting\u201d in more recent ones (e.g., NASB, NIV, NRSV). The verbal root \u05e0\u05d5\u05b9\u05d4 only occurs in the Pilel stem; but it also has the basic meaning of \u201cbeing fitting; being comely.\u201d In this sentence the form is a predicate adjective.
sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.
sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; and 30:21\u201323."}, {"pk": 2841675, "translation": "NET", "book": 20, "chapter": 19, "verse": 11, "text": "A person\u2019s wisdom makes him slow to anger, and it is his glory to overlook an offense.", "comment": "tn The Hiphil perfect of \u05d0\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh, \u201cto be long\u201d) means \u201cto make long; to prolong.\u201d Patience and slowness to anger lead to forgiveness of sins.
tn Or \u201cprudence,\u201d the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT \u201cgood sense.\u201d
sn \u201cGlory\u201d signifies the idea of beauty or adornment. D. Kidner explains that such patience \u201cbrings out here the glowing colours of a virtue which in practice may look drably unassertive\u201d (Proverbs [TOTC], 133).
tn Heb \u201cto pass over\u201d (so KJV, ASV); NCV, TEV \u201cignore.\u201d The infinitive construct \u05e2\u05b2\u05d1\u05b9\u05e8 (\u2019avor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect \u2013 if one can pass over an offense there will be no anger.sn W. McKane says, \u201cThe virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity\u2026. It contains elements of toughness and self-discipline; it is the capacity to stifle a hot, emotional rejoinder and to sleep on an insult\u201d (Proverbs [OTL], 530)."}, {"pk": 2841676, "translation": "NET", "book": 20, "chapter": 19, "verse": 12, "text": "A king\u2019s wrath is like the roar of a lion, but his favor is like dew on the grass.", "comment": "sn The proverb makes an observation about a king\u2019s power to terrify or to refresh. It advises people to use tact with a king.
tn Heb \u201cis a roaring like a lion.\u201d
sn The verse contrasts the \u201crage\u201d of the king with his \u201cfavor\u201d by using two similes. The first simile presents the king at his most dangerous \u2013 his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14\u201315; 28:15)."}, {"pk": 2841677, "translation": "NET", "book": 20, "chapter": 19, "verse": 13, "text": "A foolish child is the ruin of his father, and a contentious wife is like a constant dripping.", "comment": "tn Heb \u201ca foolish son\u201d (so KJV, NAB, NIV, CEV); NRSV \u201ca stupid child.\u201d
tn Heb \u201cis a constant dripping.\u201d The term \u201clike\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps rain through the roof, cf. NRSV, CEV) in a continuous flow: It is annoying and irritating (e.g., Prov 27:15\u201316).
tn Heb \u201cthe contentions of a wife\u201d (so KJV, NASB); NAB \u201cthe nagging of a wife.\u201d The genitive could be interpreted (1) as genitive of source or subjective genitive \u2013 she is quarreling; or (2) it could be a genitive of specification, making the word \u201ccontentions\u201d a modifier, as in the present translation.
tc The LXX makes this moralistic statement for 13b: \u201cvows paid out of hire of a harlot are not pure.\u201d It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful."}, {"pk": 2841678, "translation": "NET", "book": 20, "chapter": 19, "verse": 14, "text": "A house and wealth are inherited from parents, but a prudent wife is from the LORD.", "comment": "tn Heb \u201cinheritance of fathers\u201d (so KJV, ASV, NASB).
sn This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God."}, {"pk": 2841679, "translation": "NET", "book": 20, "chapter": 19, "verse": 15, "text": "Laziness brings on a deep sleep, and the idle person will go hungry.", "comment": "tn The expression \u05d5\u05b0\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05e8\u05b0\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 (v\u00ffnefesh r\u00ffmiyyah) can be translated \u201cthe soul of deceit\u201d or \u201cthe soul of slackness.\u201d There are two identical feminine nouns, one from the verb \u201cbeguile,\u201d and the other from a cognate Arabic root \u201cgrow loose.\u201d The second is more likely here in view of the parallelism (cf. NIV \u201ca shiftless man\u201d; NAB \u201cthe sluggard\u201d). One who is slack, that is, idle, will go hungry.
tn Heb \u201ccauses to fall\u201d or \u201ccasts\u201d; NAB \u201cplunges\u2026into.\u201d
sn The two lines are related in a metonymical sense: \u201cdeep sleep\u201d is the cause of going hungry, and \u201cgoing hungry\u201d is the effect of deep sleep.
tn Or \u201ccomplete inactivity\u201d; the word \u05ea\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05de\u05b8\u05d4 (tardemah) can refer to a physical \u201cdeep sleep\u201d (e.g., Gen 2:21; Jonah 1:5, 6); but it can also be used figuratively for complete inactivity, as other words for \u201csleep\u201d can. Here it refers to lethargy or debility and morbidness."}, {"pk": 2841680, "translation": "NET", "book": 20, "chapter": 19, "verse": 16, "text": "The one who obeys commandments guards his life; the one who despises his ways will die.", "comment": "tc The Kethib is \u05d9\u05b8\u05d5\u05b0\u05de\u05bb\u05ea (yavmut), \u201cwill be put to death,\u201d while the Qere reads \u05d9\u05b8\u05de\u05d5\u05bc\u05ea (yamut, \u201cwill die\u201d). The Qere is the preferred reading and is followed by most English versions.
sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord\u2019s ways. If the latter is the case, then the punishment is more certain.
tn The verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: \u201che who obeys/keeps (\u05b9\u05b9\u05e9\u05c1\u05de\u05b5\u05e8, shomer) the commandment safeguards/keeps (\u05e9\u05c1\u05b9\u05de\u05b5\u05e8, shomer) his life.\u201d"}, {"pk": 2841681, "translation": "NET", "book": 20, "chapter": 19, "verse": 17, "text": "The one who is gracious to the poor lends to the LORD, and the LORD will repay him for his good deed.", "comment": "tn Heb \u201che.\u201d The referent of the 3rd person masculine singular pronoun is \u201cthe Lord\u201d in the preceding line, which has been supplied here in the translation for clarity.
sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.
sn The participle \u05d7\u05d5\u05b9\u05e0\u05b5\u05df (khonen, \u201cshows favor to\u201d) is related to the word for \u201cgrace.\u201d The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.
tn The form \u05de\u05b7\u05dc\u05b0\u05d5\u05b5\u05d4 (malveh) is the Hiphil participle from \u05dc\u05b8\u05d5\u05b8\u05d4 (lavah) in construct; it means \u201cto cause to borrow; to lend.\u201d The expression here is \u201clender of the Lord.\u201d The person who helps the poor becomes the creditor of God.
tn Heb \u201cand his good deed will repay him.\u201d The word \u05d2\u05bc\u05b0\u05de\u05bb\u05dc\u05d5\u05b9 (g\u00ffmulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How \u201chis deed\u201d could repay him is not immediately obvious."}, {"pk": 2841682, "translation": "NET", "book": 20, "chapter": 19, "verse": 18, "text": "Discipline your child, for there is hope, but do not set your heart on causing his death.", "comment": "tn The translation understands \u05db\u05bc\u05b4\u05d9 (ki) as causal. Some prefer to take \u05db\u05bc\u05b4\u05d9 as temporal and translate, \u201cwhile there is hope\u201d (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of \u05db\u05bc\u05b4\u05d9, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways.
tn The Hiphil infinitive construct \u05d4\u05b2\u05de\u05b4\u05d9\u05ea\u05d5\u05b9 (hamito) means \u201ctaking it to heart\u201d in this line. The traditional rendering was \u201cand let not your soul spare for his crying.\u201d This involved a different reading than \u201ccausing his death\u201d (J. H. Greenstone, Proverbs, 206-7).
tn The expression \u201cdo not lift up your soul/life\u201d to his death may mean (1) \u201cdo not set your heart\u201d on his death (cf. ASV, NAB, NASB, NRSV), or it may mean (2) \u201cdo not be a willing partner\u201d (cf. NIV). The parent is to discipline a child, but he is not to take it to the extreme and destroy or kill the child."}, {"pk": 2841683, "translation": "NET", "book": 20, "chapter": 19, "verse": 19, "text": "A person with great anger bears the penalty, but if you deliver him from it once, you will have to do it again.", "comment": "tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) \u201cIf you save [your enemy], you will add [good to yourself]\u201d; (2) \u201cIf you save [your son by chastening], you may continue [chastisement and so educate him]\u201d; (3) \u201cIf you deliver [him by paying the fine for him once], you will have to do it again\u201d; (4) \u201cIf you save [him this time], you will have to increase [the punishment later on].\u201d All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3).
sn The Hebrew word means \u201cindemnity, fine\u201d; this suggests that the trouble could be legal, and the angry person has to pay for it."}, {"pk": 2841684, "translation": "NET", "book": 20, "chapter": 19, "verse": 20, "text": "Listen to advice and receive discipline, that you may become wise by the end of your life.", "comment": "sn The advice refers in all probability to the teachings of the sages that will make one wise.
tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated \u201cthat you may become wise\u201d (cf. NAB, NRSV).
tn Heb \u201cbecome wise in your latter end\u201d (cf. KJV, ASV) which could obviously be misunderstood.
tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half."}, {"pk": 2841685, "translation": "NET", "book": 20, "chapter": 19, "verse": 21, "text": "There are many plans in a person\u2019s mind, but it is the counsel of the LORD which will stand.", "comment": "tn Heb \u201cbut the counsel of the Lord, it will stand.\u201d The construction draws attention to the \u201ccounsel of the Lord\u201d; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.
tn Heb \u201cin the heart of a man\u201d (cf. NAB, NIV). Here \u201cheart\u201d is used for the seat of thoughts, plans, and reasoning, so the translation uses \u201cmind.\u201d In contemporary English \u201cheart\u201d is more often associated with the seat of emotion than with the seat of planning and reasoning.
tn The antithetical parallelism pairs \u201ccounsel\u201d with \u201cplans.\u201d \u201cCounsel of the Lord\u201d (\u05e2\u05b2\u05e6\u05b7\u05ea \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, \u2019atsat yehvah) is literally \u201cadvice\u201d or \u201ccounsel\u201d with the connotation of \u201cplan\u201d in this context (cf. NIV, NRSV, NLT \u201cpurpose\u201d; NCV \u201cplan\u201d; TEV \u201cthe Lord\u2019s will\u201d).sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.
sn The plans (from the Hebrew verb \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1 [khashav], \u201cto think; to reckon; to devise\u201d) in the human heart are many. But only those which God approves will succeed."}, {"pk": 2841686, "translation": "NET", "book": 20, "chapter": 19, "verse": 22, "text": "What is desirable for a person is to show loyal love, and a poor person is better than a liar.", "comment": "sn The second half of the proverb presents the logical inference: The liar would be without \u201cloyal love\u201d entirely, and so poverty would be better than this. A poor person who wishes to do better is preferable to a person who makes promises and does not keep them.
tn Heb \u201cthe desire of a man\u201d (so KJV). The noun in construct is \u05ea\u05bc\u05b7\u05d0\u05b2\u05d5\u05b7\u05ea (ta\u2019avat), \u201cdesire [of].\u201d Here it refers to \u201cthe desire of a man [= person].\u201d Two problems surface here, the connotation of the word and the kind of genitive. \u201cDesire\u201d can also be translated \u201clust,\u201d and so J. H. Greenstone has \u201cThe lust of a man is his shame\u201d (Proverbs, 208). But the sentence is more likely positive in view of the more common uses of the words. \u201cMan\u201d could be a genitive of possession or subjective genitive \u2013 the man desires loyal love. It could also be an objective genitive, meaning \u201cwhat is desired for a man.\u201d The first would be the more natural in the proverb, which is showing that loyal love is better than wealth.
tn Heb \u201c[is] his loyal love\u201d; NIV \u201cunfailing love\u201d; NRSV \u201cloyalty.\u201d"}, {"pk": 2841687, "translation": "NET", "book": 20, "chapter": 19, "verse": 23, "text": "Fearing the LORD leads to life, and one who does so will live satisfied; he will not be afflicted by calamity.", "comment": "tn Heb \u201cthe fear of the Lord.\u201d This expression features an objective genitive: \u201cfearing the Lord.\u201d
tn Heb \u201che will not be visited\u201d (so KJV, ASV). The verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) is often translated \u201cvisit.\u201d It describes intervention that will change the destiny. If God \u201cvisits\u201d it means he intervenes to bless or to curse. To be \u201cvisited by trouble\u201d means that calamity will interfere with the course of life and change the direction or the destiny. Therefore this is not referring to a minor trouble that one might briefly experience. A life in the Lord cannot be disrupted by such major catastrophes that would alter one\u2019s destiny.
tn The subject of this verb is probably the one who fears the Lord and enjoys life. So the proverb uses synthetic parallelism; the second half tells what this life is like \u2013 it is an abiding contentment that is not threatened by calamity (cf. NCV \u201cunbothered by trouble\u201d).
tn Here \u201clife\u201d is probably a metonymy of subject for \u201cblessings and prosperity in life.\u201d The plural form often covers a person\u2019s \u201clifetime.\u201d
tn The term \u201cleads\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style."}, {"pk": 2841688, "translation": "NET", "book": 20, "chapter": 19, "verse": 24, "text": "The sluggard plunges his hand in the dish, and he will not even bring it back to his mouth!", "comment": "sn This humorous portrayal is an exaggeration; but the point is that laziness can overcome hunger. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (R. N. Whybray, Proverbs [CBC], 111). Ibn Ezra proposes that the dish was empty, because the sluggard was too lazy to provide for himself.
tn Heb \u201cburies\u201d (so many English versions); KJV \u201chideth\u201d; NAB \u201closes.\u201d"}, {"pk": 2841689, "translation": "NET", "book": 20, "chapter": 19, "verse": 25, "text": "Flog a scorner, and as a result the simpleton will learn prudence; correct a discerning person, and as a result he will understand knowledge.", "comment": "sn The word is related to \u201cshrewdness\u201d (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.
tn The second half begins with \u05d4\u05d5\u05b9\u05db\u05b4\u05d9\u05d7\u05b7 (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is \u201che will understand.\u201dsn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: \u201cFor the wise a hint [r\u2019mizo], for the fool a fist [kurmezo]\u201d (Mishle 22:6).
tn The Hiphil imperfect \u05ea\u05bc\u05b7\u05db\u05bc\u05b6\u05d4 (takeh) is followed by another imperfect. It could be rendered: \u201cstrike a scorner [imperfect of instruction] and a simpleton will become prudent.\u201d But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate \u201cbeat\u201d (NAB \u201cif you beat an arrogant man\u201d), but this could be understood to refer to competition rather than physical punishment. Therefore \u201cflog\u201d has been used in the translation, since it is normally associated with punishment or discipline.
sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer."}, {"pk": 2841690, "translation": "NET", "book": 20, "chapter": 19, "verse": 26, "text": "The one who robs his father and chases away his mother is a son who brings shame and disgrace.", "comment": "tn The more generic \u201cchild\u201d does not fit the activities described in this verse and so \u201cson\u201d is retained in the translation. In the ancient world a \u201cson\u201d was more likely than a daughter to behave as stated. Such behavior may reflect the son wanting to take over his father\u2019s lands prematurely.
tn The construction joins the Piel participle \u05de\u05b0\u05e9\u05c1\u05b7\u05d3\u05bc\u05b6\u05d3 (m\u00ffshaded, \u201cone who robs\u201d) with the Hiphil imperfect \u05d9\u05b7\u05d1\u05b0\u05e8\u05b4\u05d9\u05d7\u05b7 (yavriakh, \u201ccauses to flee\u201d = chases away). The imperfect given a progressive imperfect nuance matches the timeless description of the participle as a substantive.
sn \u201cFather\u201d and \u201cmother\u201d here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents."}, {"pk": 2841691, "translation": "NET", "book": 20, "chapter": 19, "verse": 27, "text": "If you stop listening to instruction, my child, you will stray from the words of knowledge.", "comment": "tn The second line has an infinitive construct \u05dc\u05b4\u05e9\u05c1\u05b0\u05d2\u05d5\u05b9\u05ea (lishgot), meaning \u201cto stray; to go astray; to err.\u201d It indicates the result of the instruction \u2013 stop listening, and as a result you will go astray. The LXX took it differently: \u201cA son who ceases to attend to discipline is likely to stray from words of knowledge.\u201d RSV sees the final clause as the purpose of the instructions to be avoided: \u201cdo not listen to instructions to err.\u201d
tn Heb \u201cStop listening\u2026!\u201d The infinitive construct \u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e2\u05b7 (lishmoa\u2019) functions as the direct object of the imperative: \u201cstop heeding [or, listening to].\u201d Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation."}, {"pk": 2841692, "translation": "NET", "book": 20, "chapter": 19, "verse": 28, "text": "A crooked witness scorns justice, and the mouth of the wicked devours iniquity.", "comment": "tn Heb \u201ca witness who is worthless and wicked\u201d (\u05e2\u05b5\u05d3 \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc, \u2019ed beliyya\u2019al). Cf. KJV \u201can ungodly witness\u201d; NAB \u201can unprincipled witness\u201d; NCV \u201can evil witness\u201d; NASB \u201ca rascally witness.\u201dsn These are crooked or corrupt witnesses who willfully distort the facts and make a mockery of the whole legal process.
tn The parallel line says the mouth of the wicked \u201cgulps down\u201d or \u201cswallows\u201d (\u05d9\u05b0\u05d1\u05b7\u05dc\u05bc\u05b7\u05e2, y\u00ffvala\u2019) iniquity. The verb does not seem to fit the line (or the proverb) very well. Some have emended the text to \u05d9\u05b7\u05d1\u05bc\u05b4\u05d9\u05e2\u05b7 (yavia\u2019, \u201cgushes\u201d) as in 15:28 (cf. NAB \u201cpours out\u201d). Driver followed an Arabic balaga to get \u201cenunciates,\u201d which works well with the idea of a false witness (W. McKane, Proverbs [OTL], 529). As it stands, however, the line indicates that in what he says the wicked person accepts evil \u2013 and that could describe a false witness."}, {"pk": 2841693, "translation": "NET", "book": 20, "chapter": 19, "verse": 29, "text": "Judgments are prepared for scorners, and floggings for the backs of fools.", "comment": "tc Some (cf. NAB) suggest emending the MT\u2019s \u201cjudgments\u201d (from \u05e9\u05c1\u05b8\u05e4\u05b7\u05d8, shafat) to \u201crods\u201d (from \u05e9\u05c1\u05b8\u05d1\u05b7\u05d8, shavat); however, this is not necessary if the term in the MT is interpreted figuratively. The LXX \u201cscourges\u201d might reflect a different Vorlage, but it also could have been an interpretive translation from the same text. \u201cJudgments\u201d is a metonymy of cause and refers to the punishment that the scoffer is to receive."}, {"pk": 2841694, "translation": "NET", "book": 20, "chapter": 20, "verse": 1, "text": "Wine is a mocker and strong drink is a brawler; whoever goes astray by them is not wise.", "comment": "sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.
sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20\u201321, 29\u201335; 31:4\u20137). To be led astray by their use is not wise.
tn The two participles \u05dc\u05b5\u05e5 (lets, \u201cmocker\u201d) and \u05d4\u05b9\u05de\u05b6\u05d4 (homeh, \u201cbrawler\u201d) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes \u2013 it turns them into mockers and brawlers."}, {"pk": 2841695, "translation": "NET", "book": 20, "chapter": 20, "verse": 2, "text": "The king\u2019s terrifying anger is like the roar of a lion; whoever provokes him sins against himself.", "comment": "tn Heb \u201cthe terror of a king\u201d (so ASV, NASB); The term \u201cterror\u201d is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term \u201cking\u201d functions as a possessive genitive: \u201ca king\u2019s anger\u201d (cf. NIV \u201cA king\u2019s wrath\u201d; NLT \u201cThe king\u2019s fury\u201d).
sn The expression \u201csins against himself\u201d has been taken by some to mean \u201cforfeits his life\u201d (so NAB, NASB, NIV, NRSV) or \u201cendangers his life\u201d (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV \u201cmaking him angry is suicide\u201d).
tn The verb \u05de\u05b4\u05ea\u05b0\u05e2\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05b9 (mit\u2019abb\u00ffro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: \u201cis angry with.\u201d The LXX rendered it \u201cangers [or, irritates].\u201d"}, {"pk": 2841696, "translation": "NET", "book": 20, "chapter": 20, "verse": 3, "text": "It is an honor for a person to cease from strife, but every fool quarrels.", "comment": "tn Heb \u201ccessation\u201d (\u05e9\u05c1\u05b6\u05d1\u05b6\u05ea, shevet); NAB \u201cto shun strife\u201d; NRSV \u201crefrain from strife.\u201dsn One cannot avoid conflict altogether; but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.
tn Heb \u201cman.\u201d
tn Heb \u201cbreaks out.\u201d The Hitpael of the verb \u05d2\u05bc\u05b8\u05dc\u05b7\u05e2 (gala\u2019, \u201cto expose; to lay bare\u201d) means \u201cto break out; to disclose oneself,\u201d and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of \u201cshowing the teeth; snarling\u201d and so quarreling viciously."}, {"pk": 2841697, "translation": "NET", "book": 20, "chapter": 20, "verse": 4, "text": "The sluggard will not plow during the planting season, so at harvest time he looks for the crop but has nothing.", "comment": "sn The act of plowing is put for the whole process of planting a crop.
tn The Piel of the verb \u05e9\u05c1\u05b8\u05d0\u05b7\u05dc (sha\u2019al, \u201cto ask\u201d) means \u201cto beg\u201d or \u201cto inquire carefully.\u201d At the harvest time he looks for produce but there is none. The Piel might suggest, however, that because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB \u201che begs during the harvest\u201d).
tn Heb \u201cin the autumn\u201d; ASV \u201cby reason of the winter.\u201d The noun means \u201cautumn, harvest time.\u201d The right time for planting was after the harvest and the rainy season of autumn and winter began.
tn The phrase \u201cfor the crop\u201d does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity."}, {"pk": 2841698, "translation": "NET", "book": 20, "chapter": 20, "verse": 5, "text": "Counsel in a person\u2019s heart is like deep water, but an understanding person draws it out.", "comment": "sn The motives or plans of a person are \u201cdifficult to fathom\u201d; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).
tn Heb \u201ca man of understanding\u201d; TEV \u201csomeone with insight\u201d; NLT \u201cthe wise.\u201d
sn The noun means \u201cadvice, counsel\u201d; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
tn Heb \u201cin the heart of a man\u201d; NRSV \u201cin the human mind.\u201d
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity."}, {"pk": 2841699, "translation": "NET", "book": 20, "chapter": 20, "verse": 6, "text": "Many people profess their loyalty, but a faithful person \u2014 who can find?", "comment": "tn Heb \u201cmany a man calls/proclaims a man of his loyal love.\u201d The Syriac and Tg. Prov 20:6 render the verb as passive: \u201cmany are called kind.\u201d Other suggestions include: \u201cmost men meet people who will do them occasional kindnesses\u201d (RSV); \u201cmany men profess friendship\u201d (C. H. Toy, Proverbs [ICC], 384); \u201cmany men invite only the one who has shown them kindness.\u201d The simplest interpretation in this context is \u201cmany proclaim [themselves to be] a kind person (= a loyal friend).\u201d The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.
tn The shift to the expression \u201ca man of faithfulness[es]\u201d in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word \u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd [\u2019emunim] indicates clearly); cf. NAB, NRSV \u201cone worthy of trust.\u201d
sn The point of the rhetorical question is that a truly faithful friend is very difficult to find."}, {"pk": 2841700, "translation": "NET", "book": 20, "chapter": 20, "verse": 7, "text": "The righteous person behaves in integrity; blessed are his children after him.", "comment": "tn Heb \u201cwalks in his integrity\u201d (so NASB); cf. NIV \u201cleads a blameless life.\u201d The Hitpael participle of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) means \u201cto walk about; to walk to and fro.\u201d The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people \u201cwalking with\u201d God.
sn Two terms describe the subject of this proverb: \u201crighteous\u201d and \u201cintegrity.\u201d The first describes the person as a member of the covenant community who strives to live according to God\u2019s standards; the second emphasizes that his lifestyle is blameless.
sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4\u20136); if the parents are righteous, the children will enjoy a blessing \u2013 the respect and the happiness which the parent reflects on them."}, {"pk": 2841701, "translation": "NET", "book": 20, "chapter": 20, "verse": 8, "text": "A king sitting on the throne to judge separates out all evil with his eyes.", "comment": "tn The infinitive construct is \u05d3\u05bc\u05b4\u05d9\u05df; it indicates purpose, \u201cto judge\u201d (so NIV, NCV) even though it does not have the preposition with it.
sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.
tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king\u2019s judgment removes evil from the realm. The verb form is \u05de\u05b4\u05d6\u05b8\u05e8\u05b6\u05d4 (m\u00ffzareh), the Piel participle. It has been translated \u201cto sift; to winnow; to scatter\u201d and \u201cto separate\u201d \u2013 i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB \u201cdispels all evil\u201d), but few governments have been consistently just."}, {"pk": 2841702, "translation": "NET", "book": 20, "chapter": 20, "verse": 9, "text": "Who can say, \u201cI have kept my heart clean; I am pure from my sin\u201d?", "comment": "sn The Hebrew verb translated \u201cI am pure\u201d (\u05d8\u05b8\u05d4\u05b5\u05e8, taher) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.
tn The verb form \u05d6\u05b4\u05db\u05bc\u05b4\u05d9\u05ea\u05b4\u05d9 (zikkiti) is the Piel perfect of \u05d6\u05b8\u05db\u05b8\u05d4 (zakhah, \u201cto be clear; to be clean; to be pure\u201d). The verb has the idea of \u201cbe clear, justified, acquitted.\u201d In this stem it is causative: \u201cI have made my heart clean\u201d (so NRSV) or \u201ckept my heart pure\u201d (so NIV). This would be claiming that all decisions and motives were faultless.
sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin."}, {"pk": 2841703, "translation": "NET", "book": 20, "chapter": 20, "verse": 10, "text": "Diverse weights and diverse measures \u2014 the LORD abhors both of them.", "comment": "tn Heb \u201can abomination of the Lord.\u201d The phrase features a subjective genitive: \u201cthe Lord abhors.\u201d sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions.
tn The construction simply uses repetition to express different kinds of weights and measures: \u201ca stone and a stone, an ephah and an ephah.\u201d"}, {"pk": 2841704, "translation": "NET", "book": 20, "chapter": 20, "verse": 11, "text": "Even a young man is known by his actions, whether his activity is pure and whether it is right.", "comment": "sn The Hebrew verb \u05e0\u05b8\u05db\u05b7\u05e8 (nakhar) means \u201cto recognize\u201d more than simply \u201cto know.\u201d Certain character traits can be recognized in a child by what he does (cf. NCV \u201cby their behavior\u201d).
sn In the first nine chapters of the book of Proverbs the Hebrew term \u05e0\u05b7\u05e2\u05b7\u05e8 (na\u2019ar) referred to an adolescent, a young person whose character was being formed in his early life.
sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline."}, {"pk": 2841705, "translation": "NET", "book": 20, "chapter": 20, "verse": 12, "text": "The ear that hears and the eye that sees \u2014 the LORD has made them both.", "comment": "sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God\u2019s service.
sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage \u201chearing\u201d also means obeying (15:31; 25:12), and \u201cseeing\u201d also means perceiving and understanding (Isa 6:9\u201310)."}, {"pk": 2841706, "translation": "NET", "book": 20, "chapter": 20, "verse": 13, "text": "Do not love sleep, lest you become impoverished; open your eyes so that you might be satisfied with food.", "comment": "sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as \u201csleep\u201d can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well \u2013 things like \u201copen your eyes\u201d or \u201casleep on the job.\u201d
tn The second line uses two imperatives in a sequence (without the vav [\u05d5]): \u201copen your eyes\u201d and then (or, in order that) you will \u201cbe satisfied.\u201d
tn Heb \u201cbread\u201d (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general."}, {"pk": 2841707, "translation": "NET", "book": 20, "chapter": 20, "verse": 14, "text": "\u201cIt\u2019s worthless! It\u2019s worthless!\u201d says the buyer, but when he goes on his way, he boasts.", "comment": "tn Heb \u201c[It is] bad, [it is] bad.\u201d Since \u201cbad\u201d can be understood in some modern contexts as a descriptive adjective meaning \u201cgood,\u201d the translation uses \u201cworthless\u201d instead \u2013 the real point of the prospective buyer\u2019s exclamation.
sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.
tn The Hitpael imperfect of \u05d4\u05b8\u05dc\u05b7\u05dc (halal) means \u201cto praise\u201d \u2013 to talk in glowing terms, excitedly. In this stem it means \u201cto praise oneself; to boast.\u201d"}, {"pk": 2841708, "translation": "NET", "book": 20, "chapter": 20, "verse": 15, "text": "There is gold, and an abundance of rubies, but words of knowledge are like a precious jewel.", "comment": "tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: \u201cstore of gold and wealth of corals and precious vessels \u2013 all are wise lips\u201d (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tn Heb \u201clips of knowledge.\u201d The term \u201clips\u201d is a metonymy for speaking, and \u201cknowledge\u201d could be either an attributive genitive or objective genitive: \u201cknowledgeable lips.\u201d Lips that impart knowledge are the true jewel to be sought."}, {"pk": 2841709, "translation": "NET", "book": 20, "chapter": 20, "verse": 16, "text": "Take a man\u2019s garment when he has given security for a stranger, and when he gives surety for strangers, hold him in pledge.", "comment": "tc The Kethib has the masculine plural form, \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9\u05dd (nakhrim), suggesting a reading \u201cstrangers.\u201d But the Qere has the feminine form \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9\u05bc\u05b8\u05d4 (nakhriyyah), \u201cstrange woman\u201d or \u201canother man\u2019s wife\u201d (e.g., 27:13). The parallelism would suggest \u201cstrangers\u201d is the correct reading, although theories have been put forward for the interpretation of \u201cstrange woman\u201d (see below).sn The one for whom the pledge is taken is called \u201ca stranger\u201d and \u201cforeign.\u201d These two words do not necessarily mean that the individual or individuals are non-Israelite \u2013 just outside the community and not well known.
sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24\u201326; Deut 24:10\u201313). Because this is a high risk security pledge (e.g., 6:1\u20135), the creditor is to deal more severely than when the pledge is given by the debtor for himself.
tn Heb \u201chis garment.\u201d
tn Or \u201chold it\u201d (so NIV, NCV).
tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV \u201ca wayward woman\u201d). Two sins would then be committed: taking a cloak and going to a prostitute (\u201cTo Pawn One\u2019s Cloak,\u201d Bib 42 [1961]: 359-66; also Snijders, \u201cThe Meaning of \u05d6\u05b8\u05e8,\u201d 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here."}, {"pk": 2841710, "translation": "NET", "book": 20, "chapter": 20, "verse": 17, "text": "Bread gained by deceit tastes sweet to a person, but afterward his mouth will be filled with gravel.", "comment": "sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14\u201315; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).
tn Heb \u201cbread of deceit\u201d (so KJV, NAB). This refers to food gained through dishonest means. The term \u201cbread\u201d is a synecdoche of specific for general, referring to anything obtained by fraud, including food.
tn Heb \u201ca man.\u201d"}, {"pk": 2841711, "translation": "NET", "book": 20, "chapter": 20, "verse": 18, "text": "Plans are established by counsel, so make war with guidance.", "comment": "sn There have been attempts by various commentators to take \u201cwar\u201d figuratively to mean life\u2019s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.
tn The clause begins with vav (\u05d5) on \u201cwith guidance.\u201d But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.
tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here."}, {"pk": 2841712, "translation": "NET", "book": 20, "chapter": 20, "verse": 19, "text": "The one who goes about gossiping reveals secrets; therefore do not associate with someone who is always opening his mouth.", "comment": "sn The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. \u05e8\u05b8\u05db\u05b4\u05d9\u05dc says the Hebrew expression \u201cgoers of slander\u201d means slanderous persons. However, W. McKane observes that these people are not necessarily malicious \u2013 they just talk too much (Proverbs [OTL], 537).
tn The form is the Hitpael imperfect (of prohibition or instruction) from \u05e2\u05b8\u05e8\u05b7\u05d1 (\u2019arav). BDB 786-88 lists six roots with these radicals. The first means \u201cto mix,\u201d but only occurs in derivatives. BDB 786 lists this form under the second root, which means \u201cto take on a pledge; to exchange.\u201d The Hitpael is then defined as \u201cto exchange pledges; to have fellowship with [or, share].\u201d The proverb is warning people to have nothing to do with gossips.
tn The verb \u05e4\u05bc\u05b9\u05ea\u05b6\u05d4 (poteh) is a homonym, related to I \u05e4\u05bc\u05b8\u05ea\u05b8\u05d4 (patah, \u201cto be naive; to be foolish\u201d; HALOT 984-85 s.v. I \u05e4\u05ea\u05d4) or II \u05e4\u05bc\u05b8\u05ea\u05b8\u05d4 (\u201cto open [the lips]; to chatter\u201d; HALOT 985 s.v. II \u05e4\u05ea\u05d4). So the phrase \u05d5\u05bc\u05dc\u05b0\u05e4\u05b9\u05ea\u05b6\u05d4 \u05e9\u05c2\u05b0\u05e4\u05b8\u05ea\u05b8\u05d9\u05d5 may be understood either (1) as HALOT 985 s.v. II \u05e4\u05ea\u05d4 suggests, \u201cone opens his lips\u201d = he is always talking/gossiping, or (2) as BDB suggests, \u201cone who is foolish as to his lips\u201d (he lacks wisdom in what he says; see BDB 834 s.v. \u05e4\u05bc\u05b8\u05ea\u05b8\u05d4 1, noted in HALOT 984 s.v. I \u05e4\u05ea\u05d4 1). The term \u201clips\u201d is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you, so it is best to avoid him altogether."}, {"pk": 2841713, "translation": "NET", "book": 20, "chapter": 20, "verse": 20, "text": "The one who curses his father and his mother, his lamp will be extinguished in the blackest darkness.", "comment": "tn \u201cHis lamp\u201d is a figure known as hypocatastasis (an implied comparison) meaning \u201chis life.\u201d Cf. NLT \u201cthe lamp of your life\u201d; TEV \u201cyour life will end like a lamp.\u201dsn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115).
tc The Kethib, followed by the LXX, Syriac, and Latin, has \u05d1\u05bc\u05b0\u05d0\u05b4\u05d9\u05e9\u05c1\u05d5\u05b9\u05df (b\u00ff\u2019ishon), \u201cin the pupil of the eye darkness,\u201d the dark spot of the eye. But the Qere has \u05d1\u05bc\u05b6\u05d0\u05b1\u05e9\u05c1\u05d5\u05bc\u05df (be\u2019eshun), probably to be rendered \u201cpitch\u201d or \u201cblackest,\u201d although the form occurs nowhere else. The meaning with either reading is approximately the same \u2013 deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual\u2019s destruction will be total and final.
tn The form is the Piel participle of \u05e7\u05b8\u05dc\u05b7\u05dc (qalal), which means \u201cto be light\u201d; in the Piel stem it means \u201cto take lightly; to treat as worthless; to treat contemptuously; to curse.\u201d Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16)."}, {"pk": 2841714, "translation": "NET", "book": 20, "chapter": 20, "verse": 21, "text": "An inheritance gained easily in the beginning will not be blessed in the end.", "comment": "tc The Kethib reads \u05de\u05b0\u05d1\u05bb\u05d7\u05b6\u05dc\u05b6\u05ea (m\u00ffbukhelet), \u201cgotten by greed\u201d (based on a cognate Syriac verb, \u201cto be greedy\u201d); but the Qere is \u05de\u05b0\u05d1\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea (m\u00ffvohelet), \u201cgotten hastily [or, quickly].\u201d A large number of mss and the ancient versions read with the Qere (cf. KJV, ASV \u201cgotten hastily\u201d; NAB \u201cgained hastily\u201d; NIV \u201cquickly gained\u201d; NRSV \u201cquickly acquired\u201d).sn If the inheritance is obtained quickly, it could mean prematurely (e.g., Luke 15:12) or cruelly (Prov 19:26). The inheritance is gained without labor or without preparation.
tn Heb \u201cin its end\u201d; KJV, ASV \u201cthe end thereof.\u201d
tn The form is the Pual imperfect, \u201cwill not be blessed,\u201d suggesting that divine justice is at work. sn The Hebrew verb means \u201cenriched, made fruitful, prospered.\u201d Whatever the inheritance was, it will not reach its full potential or even remain permanent."}, {"pk": 2841715, "translation": "NET", "book": 20, "chapter": 20, "verse": 22, "text": "Do not say, \u201cI will pay back evil!\u201d Wait for the LORD, so that he may vindicate you.", "comment": "tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
tn After the imperative, the jussive is subordinated in a purpose or result clause: \u201cwait for the Lord so that he may deliver you.\u201d The verb \u05d9\u05b9\u05e9\u05c1\u05b7\u05e2 (yosha\u2019) means \u201cto save (KJV, ASV, NASB); to deliver (NIV); to give victory\u201d; in this context it means \u201cdeliver from the evil done to you,\u201d and so \u201cvindicate\u201d is an appropriate connotation. Cf. NCV \u201che will make things right.\u201d
sn To \u201cwait\u201d (\u05e7\u05b7\u05d5\u05bc\u05b5\u05d4, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.
tn The form is the Piel cohortative of resolve \u2013 \u201cI am determined to pay back.\u201d The verb \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd (shalem) means \u201cto be complete; to be sound.\u201d In this stem, however, it can mean \u201cto make complete; to make good; to requite; to recompense\u201d (KJV, ASV). The idea is \u201cgetting even\u201d by paying back someone for the evil done."}, {"pk": 2841716, "translation": "NET", "book": 20, "chapter": 20, "verse": 23, "text": "The LORD abhors differing weights, and dishonest scales are wicked.", "comment": "tn Heb \u201cnot good.\u201d This is a figure known as tapeinosis \u2013 a deliberate understatement to emphasize a worst-case scenario: \u201cit is wicked!\u201d (e.g., 11:1; 20:10).
tn Heb \u201can abomination of the Lord.\u201d This expression features a subjective genitive: \u201cthe Lord abhors.\u201d"}, {"pk": 2841717, "translation": "NET", "book": 20, "chapter": 20, "verse": 24, "text": "The steps of a person are ordained by the LORD \u2014 so how can anyone understand his own way?", "comment": "tn Heb \u201cfrom the Lord\u201d; NRSV \u201cordered by the Lord\u201d; NIV \u201cdirected by the Lord.\u201dsn To say that one\u2019s steps are ordained by the Lord means that one\u2019s course of actions, one\u2019s whole life, is divinely prepared and sovereignly superintended (e.g., Gen 50:26; Prov 3:6). Ironically, man is not actually in control of his own steps.
tn The verse uses an independent nominative absolute to point up the contrast between the mortal and the immortal: \u201cand man, how can he understand his way?\u201d The verb in the sentence would then be classified as a potential imperfect; and the whole question rhetorical. It is affirming that humans cannot understand very much at all about their lives.
tn Heb \u201chis way.\u201d The referent of the third masculine singular pronoun is unclear, so the word \u201cown\u201d was supplied in the translation to clarify that the referent is the human individual, not the Lord.
tn Heb \u201cthe steps of a man\u201d; but \u201cman\u201d is the noun \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever, in pause), indicating an important, powerful person. BDB 149-50 s.v. suggests it is used of men in their role of defending women and children; if that can be validated, then a translation of \u201cman\u201d would be appropriate here. But the line seems to have a wider, more general application. The \u201csteps\u201d represent (by implied comparison) the course of life (cf. NLT \u201cthe road we travel\u201d)."}, {"pk": 2841718, "translation": "NET", "book": 20, "chapter": 20, "verse": 25, "text": "It is a snare for a person to rashly cry, \u201cHoly!\u201d and only afterward to consider what he has vowed.", "comment": "tn Heb \u201ca man.\u201d
tn Heb \u201cthe vows\u201d (so NASB); CEV \u201cpromises.\u201d
tn Heb \u201creflect on.\u201d The person is to consider the vows before making them, to ensure that they can be fulfilled. Too many people make their vow or promise without thinking, and then later worry about how they will fulfill their vows.
tn The verb is from \u05dc\u05d5\u05bc\u05e2 (lu\u2019) or \u05dc\u05b8\u05e2\u05b7\u05e2 (la\u2019a\u2019); it means \u201cto talk wildly\u201d (not to be confused with the homonym \u201cto swallow\u201d). It occurs here and in Job 6:3. sn This refers to speaking rashly in dedicating something to the sanctuary by calling it \u201cHoly.\u201d
sn It would be a \u201csnare\u201d because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows."}, {"pk": 2841719, "translation": "NET", "book": 20, "chapter": 20, "verse": 26, "text": "A wise king separates out the wicked; he turns the threshing wheel over them.", "comment": "tn Heb \u201cwinnows\u201d (so NAB, NASB, NRSV). The sage draws on the process of winnowing to explain how the king uncovers and removes wickedness. The verb from which the participle \u05de\u05b0\u05d6\u05b8\u05e8\u05b6\u05d4 (m\u00ffzareh) is derived means \u201cto separate; to winnow; to scatter\u201d; the implied comparison means that the king will separate good people from bad people like wheat is separated from chaff. The image of winnowing is also used in divine judgment. The second line of the verse uses a detail of the process to make the point. Driving a wheel over the wheat represents the threshing process; the sharp iron wheels of the cart would easily serve the purpose (e.g., Isa 28:27\u201328).
tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, \u201cProverbs 20:26,\u201d JTS 15 (1964): 155-56."}, {"pk": 2841720, "translation": "NET", "book": 20, "chapter": 20, "verse": 27, "text": "The human spirit is like the lamp of the LORD, searching all his innermost parts.", "comment": "tn The \u201clamp\u201d is the metaphor in the line; it signifies that the human spirit functions as a conscience, enabling people to know and please God, and directing them in choices that will be life-giving. E. Loewenstamm unnecessarily reads \u05e0\u05b4\u05d9\u05e8 (nir, \u201cto plow\u201d) instead of \u05e0\u05b5\u05e8 (ner, \u201clamp\u201d) to say that God plows and examines the soul (\u201cRemarks on Proverbs 17:12 and 20:27,\u201d VT 37 [1967]: 233). The NIV supplies a verb (\u201csearches\u201d) from the second half of the verse, changing the emphasis somewhat.
tn Heb \u201call the chambers of the belly.\u201d This means \u201cthe inner parts of the body\u201d (BDB 293 s.v. \u05d7\u05b6\u05d3\u05b6\u05e8); cf. NASB \u201cthe innermost parts of his being.\u201d
sn The expression translated \u201cthe human spirit\u201d is the Hebrew term \u05e0\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05ea (nishmat), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity."}, {"pk": 2841721, "translation": "NET", "book": 20, "chapter": 20, "verse": 28, "text": "Loyal love and truth preserve a king, and his throne is upheld by loyal love.", "comment": "sn The emphasis is on the Davidic covenant (2 Sam 7:11\u201316; Ps 89:19\u201337). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.
tn The first line uses two Hebrew words, \u05d7\u05b6\u05e1\u05b6\u05d3 \u05d5\u05b6\u05d0\u05b1\u05de\u05b6\u05ea (khesed ve\u2019emet, \u201cloyal love and truth\u201d), to tell where security lies. The first word is the covenant term for \u201cloyal love; loving-kindness; mercy\u201d; and the second is \u201ctruth\u201d in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: \u201cfaithful love.\u201d That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word \u05d7\u05b6\u05e1\u05b6\u05d3."}, {"pk": 2841722, "translation": "NET", "book": 20, "chapter": 20, "verse": 29, "text": "The glory of young men is their strength, and the splendor of old men is gray hair.", "comment": "tn The Hebrew term \u05d4\u05b2\u05d3\u05b7\u05e8 (hadar), the noun in construct, means \u201csplendor; honor; ornament.\u201d The latter sense is used here, since grey hair is like a crown on the head.
tn The Hebrew term \u05ea\u05bc\u05b4\u05e4\u05b0\u05d0\u05b6\u05e8\u05b6\u05ea (tif\u2019eret) means \u201cbeauty; glory\u201d; in a context like this it means \u201chonor\u201d in the sense of glorying or boasting (BDB 802 s.v. 3.b).
sn \u201cGrey hair\u201d is a metonymy of adjunct; it represents everything valuable about old age \u2013 dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people."}, {"pk": 2841723, "translation": "NET", "book": 20, "chapter": 20, "verse": 30, "text": "Beatings and wounds cleanse away evil, and floggings cleanse the innermost being.", "comment": "tc The verb \u05de\u05b8\u05e8\u05b7\u05e7 (maraq) means \u201cto polish; to scour\u201d; in the Hiphil it means \u201cto cleanse away,\u201d but it is only attested here, and that in the Kethib reading of \u05ea\u05bc\u05b7\u05de\u05b0\u05e8\u05b4\u05d9\u05e7 (tamriq). The Qere has \u05ea\u05bc\u05b7\u05de\u05b0\u05e8\u05d5\u05bc\u05e7 (tamruq, \u201care a means of cleansing\u201d). The LXX has \u201cblows and contusions fall on evil men, and stripes penetrate their inner beings\u201d; the Latin has \u201cthe bruise of a wound cleanses away evil things.\u201d C. H. Toy suggests emending the text to read \u201cstripes cleanse the body, and blows the inward parts\u201d or \u201ccosmetics purify the body, and blows the soul\u201d (Proverbs [ICC], 397). Cf. CEV \u201ccan knock all of the evil out of you.\u201d
tn The term \u201ccleanse\u201d does not appear in this line but is supplied in the translation in the light of the parallelism.
sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases."}, {"pk": 2841724, "translation": "NET", "book": 20, "chapter": 21, "verse": 1, "text": "The king\u2019s heart is in the hand of the LORD like channels of water; he turns it wherever he wants.", "comment": "tn \u201cChannels of water\u201d (\u05e4\u05bc\u05b7\u05dc\u05b0\u05d2\u05b5\u05d9, palge) is an adverbial accusative, functioning as a figure of comparison \u2013 \u201clike channels of water.\u201d Cf. NAB \u201cLike a stream\u201d; NIV \u201cwatercourse\u201d; NRSV, NLT \u201ca stream of water.\u201dsn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.
sn \u201cHeart\u201d is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
sn \u201cHand\u201d in this passage is a personification; the word is frequently used idiomatically for \u201cpower,\u201d and that is the sense intended here."}, {"pk": 2841725, "translation": "NET", "book": 20, "chapter": 21, "verse": 2, "text": "All of a person\u2019s ways seem right in his own opinion, but the LORD evaluates the motives.", "comment": "tn Heb \u201cin his own eyes.\u201d The term \u201ceyes\u201d is a metonymy for estimation, opinion, evaluation.
tn Heb \u201cweighs\u201d (so NASB, NIV, NRSV); NLT \u201cexamines\u201d; NCV, TEV \u201cjudges.\u201d
tn Heb \u201cthe hearts.\u201d The term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6\u20137). Even though people think they know themselves, the Lord evaluates motives as well (e.g., Prov 16:2)."}, {"pk": 2841726, "translation": "NET", "book": 20, "chapter": 21, "verse": 3, "text": "To do righteousness and justice is more acceptable to the LORD than sacrifice.", "comment": "sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6\u20138; Isa 1:11\u201317). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.
tn The Niphal participle \u05d1\u05bc\u05b8\u05d7\u05b7\u05e8 (bakhar, \u201cto choose\u201d) means \u201cchoice to the Lord\u201d or \u201cchosen of the Lord,\u201d meaning \u201cacceptable to the Lord\u201d; cf. TEV \u201cpleases the Lord more.\u201d"}, {"pk": 2841727, "translation": "NET", "book": 20, "chapter": 21, "verse": 4, "text": "Haughty eyes and a proud heart \u2014 the agricultural product of the wicked is sin.", "comment": "tn Heb \u201cthe tillage [\u05e0\u05b4\u05e8, nir] of the wicked is sin\u201d (so NAB). The subject picks up the subjects of the first half of the verse, indicating they are equal \u2013 the tillage consists of the arrogance and pride. The word \u201ctillage\u201d is figurative, of course, signifying that the agricultural product (the point of the comparison) of the wicked is sin. The relationship between the ideas is then problematic. Are pride and arrogance what the wicked produce? Some (ASV, NASB, NIV, NRSV) have followed the LXX and Tg. Prov 21:4 to read \u201clamp\u201d instead (\u05e0\u05b5\u05e8, ner), but that does not solve the difficulty of the relationship between the expressions. It does, however, say that the life ( = lamp), which is arrogance and pride, is sin."}, {"pk": 2841728, "translation": "NET", "book": 20, "chapter": 21, "verse": 5, "text": "The plans of the diligent lead only to plenty, but everyone who is hasty comes only to poverty.", "comment": "tn Heb \u201clack; need; thing needed\u201d; NRSV \u201cto want.\u201d
tn The term \u201clead\u201d is supplied in the translation.
tn The word \u201cdiligent\u201d is an adjective used substantivally. The related verb means \u201cto cut, sharpen, decide\u201d; so the adjective describes one who is \u201csharp\u201d \u2013 one who acts decisively. The word \u201chasty\u201d has the idea of being pressed or pressured into quick actions. So the text contrasts calculated expeditiousness with unproductive haste. C. H. Toy does not like this contrast, and so proposes changing the latter to \u201clazy\u201d (Proverbs [ICC], 399), but W. McKane rightly criticizes that as unnecessarily forming a pedestrian antithesis (Proverbs [OTL], 550).
tn The Hebrew noun translated \u201cplenty\u201d comes from the verb \u05d9\u05b8\u05ea\u05b7\u05e8 (yatar), which means \u201cto remain over.\u201d So the calculated diligence will lead to abundance, prosperity."}, {"pk": 2841729, "translation": "NET", "book": 20, "chapter": 21, "verse": 6, "text": "Making a fortune by a lying tongue is like a vapor driven back and forth; they seek death.", "comment": "tn The Hebrew has \u201cseekers of death,\u201d meaning \u201c[they that seek them] are seekers of death,\u201d or that the fortune is \u201ca fleeting vapor for those who seek death.\u201d The sense is not readily apparent. The Greek and the Latin versions have \u201csnares of death\u201d; the form \u05de\u05d5\u05b9\u05e7\u05b0\u05e9\u05c1\u05b5\u05d9 (moq\u00ffshe) was read instead of \u05de\u05b0\u05d1\u05b7\u05e7\u05b0\u05e9\u05c1\u05b5\u05d9 (m\u00ffvaqshe). This reading does not make a more credible metaphor, and one must explain the loss of the letter \u05d1 (bet) in the textual variant. It is, however, slightly easier to interpret in the verse, and is followed by a number of English versions (e.g., NAB, NIV, NRSV, NLT). But whether the easier reading is the correct one in this case would be difficult to prove.
tn The Hebrew \u05d4\u05b6\u05d1\u05b6\u05dc \u05e0\u05b4\u05d3\u05bc\u05b8\u05e3 (hevel nidaf) is properly \u201ca driven vapor\u201d (\u201cdriven\u201d = the Niphal participle). The point of the metaphor is that the ill-gotten gains will vanish into thin air. The LXX has \u201cpursues\u201d (as if reading \u05e8\u05b9\u05d3\u05b5\u05e3, rodef); cf. NAB \u201cchasing a bubble over deadly snares.\u201d
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn The first word of the verse is the noun meaning \u201cdoing, deed, work.\u201d The BHS editors suggest reading with the LXX an active participle \u2013 \u201cthe one who makes\u201d (cf. NAB \u201cHe who makes\u201d). The second word means \u201ctreasure,\u201d from the verb \u201clay up, store up.\u201d It is an objective genitive here."}, {"pk": 2841730, "translation": "NET", "book": 20, "chapter": 21, "verse": 7, "text": "The violence done by the wicked will drag them away because they refuse to do what is right.", "comment": "tn Heb \u201cviolence of the wicked.\u201d This is a subjective genitive: \u201cviolence which the wicked do.\u201d
tn Heb \u201cthey refuse to do justice\u201d (so ASV); NASB \u201crefuse to act with justice.\u201d
tn The \u201cviolence\u201d (\u05e9\u05c1\u05b9\u05d3, shod) drags away the wicked, probably either to do more sin or to their punishment. \u201cViolence\u201d here is either personified, or it is a metonymy of cause, meaning \u201cthe outcome of their violence\u201d drags them away.
tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They choose to persist in their violence and so it destroys them."}, {"pk": 2841731, "translation": "NET", "book": 20, "chapter": 21, "verse": 8, "text": "The way of the guilty person is devious, but as for the pure, his way is upright.", "comment": "tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the \u201cpure\u201d or \u201cinnocent\u201d person in contrast to the previously mentioned wicked.
tn The form \u05d4\u05b2\u05e4\u05b7\u05db\u05b0\u05e4\u05bc\u05b7\u05da\u05b0 (hafakhfakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means \u201cvery devious; crooked\u201d (from the verb \u201cto overturn\u201d).
tn The first line of the proverb is difficult. Since \u05d5\u05b8\u05d6\u05b8\u05e8 (vazar) occurs only here it has been given much attention. The translation of \u201cguilty\u201d is drawn from an Arabic cognate meaning \u201cto bear a burden\u201d and so \u201cto be sin laden\u201d or \u201cguilty\u201d (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as \u201ca man crooked of ways is false [zar]\u201d (\u201cProblems in the Hebrew Text of Proverbs,\u201d Bib 32 [1951]: 185). C. H. Toy adopts the meaning of \u201cproud\u201d (Proverbs [ICC], 400). Whatever the reading, \u201cguilty\u201d or \u201cproud\u201d or \u201cfalse,\u201d the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition \u201cstrange, stranger\u201d: \u201cThe way of a man and a stranger is perverse.\u201d But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is \u201cthe way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course\u201d (J. H. Greenstone, Proverbs, 244); cf. NLT \u201cthe innocent travel a straight road.\u201d"}, {"pk": 2841732, "translation": "NET", "book": 20, "chapter": 21, "verse": 9, "text": "It is better to live on a corner of the housetop than in a house in company with a quarrelsome wife.", "comment": "tn English versions which translate the Hebrew term as \u201croof\u201d here sometimes produce amusing images for modern readers: TEV \u201cBetter to live on the roof\u201d; CEV \u201cIt\u2019s better to stay outside on the roof of your house.\u201dsn The reference is probably to a small room that would be built on the flat housetop primarily for guests (e.g., 1 Kgs 17:19; 2 Kgs 4:10). It would be cramped and lonely \u2013 but peaceful in avoiding strife.
tn The \u201chouse of company\u201d has received numerous interpretations. The word \u201ccompany\u201d or \u201ccompanionship\u201d would qualify \u201chouse\u201d as a place to be shared. The BHS editors propose \u201cspacious house,\u201d which would call for a transposition of letters (cf. NAB \u201ca roomy house\u201d; NLT \u201ca lovely home\u201d). Such an emendation makes good sense, but has no external support.
tn Heb \u201ca wife of contentions\u201d; KJV \u201ca brawling woman\u201d; TEV, CEV \u201ca nagging wife.\u201d The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house."}, {"pk": 2841733, "translation": "NET", "book": 20, "chapter": 21, "verse": 10, "text": "The appetite of the wicked desires evil; his neighbor is shown no favor in his eyes.", "comment": "sn The word has the meanings of \u201cdesire, crave, long for, lust after.\u201d It usually has \u201csoul\u201d as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor\u2019s house (Deut 5:18).
tn Heb \u201csoul.\u201d The Hebrew text uses \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, traditionally, \u201csoul\u201d) as the formal subject of the sentence \u2013 \u201cthe soul of a wicked man desires.\u201d This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation \u201cappetite\u201d reflects this.
tn The form \u05d9\u05bb\u05d7\u05b7\u05df (yukhan) is a Hophal imperfect from \u05d7\u05b8\u05e0\u05b7\u05df (khanan); it means \u201cto be shown mercy\u201d \u2013 here negated to mean \u201che will not be shown mercy.\u201d The person who lives to satisfy his own craving for evil will not be interested in meeting the needs of others."}, {"pk": 2841734, "translation": "NET", "book": 20, "chapter": 21, "verse": 11, "text": "When a scorner is punished, the naive becomes wise; when a wise person is instructed, he gains knowledge.", "comment": "tn Heb \u201cin the instructing of the wise.\u201d The construction uses the Hiphil infinitive construct \u05d4\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (haskil) with a preposition to form a temporal clause (= \u201cwhen\u201d). The word \u201cwise\u201d (\u05d7\u05b8\u05db\u05b8\u05dd, khakham) after it is the subjective genitive. The preposition \u05dc\u05b0 (lamed) on the form is probably dittography from the ending of the infinitive.
sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25)."}, {"pk": 2841735, "translation": "NET", "book": 20, "chapter": 21, "verse": 12, "text": "The Righteous One considers the house of the wicked; he overthrows the wicked to their ruin.", "comment": "tn The form \u05de\u05b7\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (maskil) is now used with the meaning \u201cto consider; to give attention to; to ponder.\u201d It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.
tn In the book of Proverbs, the Hebrew term \u05e6\u05bc\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 (ysadiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).
tn Heb \u201chouse.\u201d This term probably means \u201chousehold\u201d here \u2013 the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person\u2019s family before judging the wicked person. The other \u2013 and more plausible \u2013 interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.
tn Heb \u201cto evil\u201d (i.e., catastrophe); cf. NLT \u201cto disaster.\u201d"}, {"pk": 2841736, "translation": "NET", "book": 20, "chapter": 21, "verse": 13, "text": "The one who shuts his ears to the cry of the poor, he too will cry out and will not be answered.", "comment": "sn \u201cCry\u201d here would be a metonymy of effect for the cause, the cause being the great needs of the poor.
sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice \u2013 those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19\u201331).
sn The imagery means \u201cpay no attention to\u201d the cry for help or \u201crefuse to help,\u201d so it is a metonymy of cause for the effect."}, {"pk": 2841737, "translation": "NET", "book": 20, "chapter": 21, "verse": 14, "text": "A gift given in secret subdues anger, and a bribe given secretly subdues strong wrath.", "comment": "tn The word \u05db\u05bc\u05b8\u05e4\u05b8\u05d4 (kafah) occurs only here; it means \u201cto subdue,\u201d but in New Hebrew it means \u201cto overturn; to compel.\u201d The BHS editors suggest a change to \u05db\u05bc\u05b8\u05d1\u05b8\u05d4 (kavah), \u201cto be quenched,\u201d based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text\u2019s meaning with such a change.
tn Heb \u201ca bribe in the bosom\u201d (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV \u201ca bribe concealed in the cloak\u201d).
tn The repetition of the term \u201csubdues\u201d in the second line is supplied in the translation.
tc The LXX offers a moralizing translation not too closely tied to the MT: \u201che who withholds a gift stirs up violent wrath.\u201d
sn The synonymous parallelism joins the more neutral term \u201cgift\u201d with the more specific \u201cbribe.\u201d D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143)."}, {"pk": 2841738, "translation": "NET", "book": 20, "chapter": 21, "verse": 15, "text": "Doing justice brings joy to the righteous and terror to those who do evil.", "comment": "sn The noun means \u201cterror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).\u201d Its related verb means \u201cbe shattered, dismayed.\u201d The idea of \u201cdismay\u201d (NRSV) or \u201cterror\u201d would make the better choice to contrast with \u201cjoy\u201d in the first line, but \u201cruin\u201d is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV \u201ccrooks are terrified\u201d).
tn The Qal infinitive construct \u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea (\u2019asot) functions as the subject of the sentence.
tn The term \u201cbrings\u201d is supplied in the translation; many English versions supply a simple copula (\u201cis\u201d)."}, {"pk": 2841739, "translation": "NET", "book": 20, "chapter": 21, "verse": 16, "text": "The one who wanders from the way of wisdom will end up in the company of the departed.", "comment": "sn The departed are the Shades (the Rephaim). The literal expression \u201cwill rest among the Shades\u201d means \u201cwill be numbered among the dead.\u201d So once again physical death is presented as the punishment for folly.
tn Heb \u201cwill remain\u201d or \u201cwill rest.\u201d The Hebrew word \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh) does not here carry any of the connotations of comforting repose in death that the righteous enjoy; it simply means \u201cto remain; to reside; to dwell.\u201d The choice of this verb might have an ironic twist to it, reminding the wicked what might have been.
tn Or \u201cprudence\u201d; KJV, NASB, NIV, NRSV \u201cunderstanding\u201d; NLT \u201ccommon sense.\u201d
tn The text uses \u201cman\u201d as the subject and the active participle \u05ea\u05bc\u05d5\u05b9\u05e2\u05b6\u05d4 (to\u2019eh) as the predicate. The image of \u201cwandering off the path\u201d signifies leaving a life of knowledge, prudence, and discipline."}, {"pk": 2841740, "translation": "NET", "book": 20, "chapter": 21, "verse": 17, "text": "The one who loves pleasure will be a poor person; whoever loves wine and anointing oil will not be rich.", "comment": "sn The participle \u201cloves\u201d (\u05d0\u05b9\u05d4\u05b5\u05d1, \u2019ohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at \u201clove\u201d in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.
tn Heb \u201ca man of poverty\u201d; NRSV \u201cwill suffer want.\u201d
sn In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV \u201cperfume\u201d). Both of these characterize the luxurious life (e.g., Ps 23:5; 104:15; Amos 6:6).
tn The phrase \u201cwill be\u201d is supplied in the translation.
sn \u201cPleasure\u201d is actually the Hebrew word \u201cjoy\u201d (\u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b8\u05d4, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, \u201cwine\u201d and \u201coil\u201d would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture."}, {"pk": 2841741, "translation": "NET", "book": 20, "chapter": 21, "verse": 18, "text": "The wicked become a ransom for the righteous, and the faithless are taken in the place of the upright.", "comment": "tn Or \u201ctreacherous\u201d (so ASV, NASB, NLT); NIV \u201cthe unfaithful.\u201d
tn The term \u201cbecome\u201d is supplied in the translation.
sn The Hebrew word translated \u201cransom\u201d (\u05db\u05bc\u05b9\u05e4\u05b6\u05e8, kofer) normally refers to the price paid to free a prisoner. R. N. Whybray (Proverbs [CBC], 121) gives options for the meaning of the verse: (1) If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in the book of Proverbs); but if (2) it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs elsewhere (e.g., 11:8). The ideal this proverb presents \u2013 and the future reality \u2013 is that in calamity the righteous escape and the wicked suffer in their place (e.g., Haman in the book of Esther).
tn The phrase \u201care taken\u201d does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness."}, {"pk": 2841742, "translation": "NET", "book": 20, "chapter": 21, "verse": 19, "text": "It is better to live in a desert land than with a quarrelsome and easily-provoked woman.", "comment": "tn The Hebrew form \u05e9\u05c1\u05b6\u05d1\u05b6\u05ea (shevet) is the infinitive construct of \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav), functioning as the subject of the sentence.
tn The Hebrew noun \u05db\u05bc\u05b7\u05e2\u05b7\u05e1 (ka\u2019as) means \u201cvexation; anger.\u201d The woman is not only characterized by a quarrelsome spirit, but also anger \u2013 she is easily vexed (cf. NAB \u201cvexatious\u201d; NASB \u201cvexing\u201d; ASV, NRSV \u201cfretful\u201d). The translation \u201ceasily-provoked\u201d conveys this idea well.
sn The verse makes the same point as 21:9 and 25:24; but \u201cdesert land\u201d is substituted. It would be a place sparsely settled and quiet."}, {"pk": 2841743, "translation": "NET", "book": 20, "chapter": 21, "verse": 20, "text": "There is desirable treasure and olive oil in the dwelling of the wise, but a foolish person devours all he has.", "comment": "tn The mention of \u201colive oil\u201d (\u05e9\u05c1\u05b6\u05de\u05b6\u05df, shemen) is problematic in the line \u2013 how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets \u201ctreasure\u201d as \u201cchoice food,\u201d so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping \u201coil\u201d altogether based on the reading in the LXX, but the Greek is too general for any support: It has \u201cprecious treasure will rest on the mouth of the sage.\u201d W. McKane wants to change \u201coil\u201d to an Arabic word \u201cexpensive\u201d to read \u201cdesirable and rare wealth\u201d (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of \u201cdevouring\u201d in the second line simply means the fool uses up whatever he has.
tn Heb \u201ca fool of a man.\u201d
tn Heb \u201che swallows it.\u201d The imagery compares swallowing food with consuming one\u2019s substance. The fool does not prepare for the future."}, {"pk": 2841744, "translation": "NET", "book": 20, "chapter": 21, "verse": 21, "text": "The one who pursues righteousness and love finds life, bounty, and honor.", "comment": "sn These two attributes, \u201crighteousness\u201d (\u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4, ts\u00ffdaqah) and \u201cloyal love\u201d (\u05d7\u05b6\u05e1\u05b6\u05d3, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.
sn The Hebrew term translated \u201cbounty\u201d is \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of \u201cconduct that conforms to God\u2019s standard\u201d; this second use may be understood as a metonymy of cause, indicating the provision or reward (\u201cbounty\u201d) that comes from keeping righteousness (cf. NIV \u201cprosperity\u201d; NCV \u201csuccess\u201d). The proverb is similar to Matt 5:6, \u201cBlessed are those who hunger and thirst for righteousness, for they will be satisfied.\u201d"}, {"pk": 2841745, "translation": "NET", "book": 20, "chapter": 21, "verse": 22, "text": "The wise person can scale the city of the mighty and bring down the stronghold in which they trust.", "comment": "tn The Qal perfect tense of \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah) functions in a potential nuance. Wisdom can be more effectual than physical strength.
tn Heb \u201cand bring down the strength of its confidence.\u201d The word \u201cstrength\u201d is a metonymy of adjunct, referring to the place of strength, i.e., \u201cthe stronghold.\u201d \u201cConfidence\u201d is a genitive of worth; the stronghold is their confidence, it is appropriate for the confidence of the city.
sn In a war the victory is credited not so much to the infantry as to the tactician who plans the attack. Brilliant strategy wins wars, even over apparently insuperable odds (e.g., Prov 24:5\u20136; Eccl 9:13\u201316; 2 Cor 10:4).
tn Heb \u201cThe wise [one/man].\u201d"}, {"pk": 2841746, "translation": "NET", "book": 20, "chapter": 21, "verse": 23, "text": "The one who guards his mouth and his tongue keeps his life from troubles.", "comment": "tn This part could also be translated \u201ckeeps himself\u201d (so NIV), for \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) often simply means \u201cthe whole person.\u201d The participle \u05e9\u05c1\u05b9\u05de\u05b5\u05e8 (shomer) is repeated from the first line in the parallelism \u2013 to guard what is said is to guard against difficulty.
sn \u201cMouth\u201d and \u201ctongue\u201d are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).
sn The \u201ctroubles\u201d (\u05e6\u05b8\u05e8\u05d5\u05b9\u05ea, tsarot) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21). The word means \u201ca strait, a bind, difficulty.\u201d Careless and free talking could get the person into a tight spot."}, {"pk": 2841747, "translation": "NET", "book": 20, "chapter": 21, "verse": 24, "text": "A proud and arrogant person, whose name is \u201cScoffer,\u201d acts with overbearing pride.", "comment": "tn The word \u05d9\u05b8\u05d4\u05b4\u05d9\u05e8 (yahir) means \u201chaughty,\u201d that is, to be or show oneself to be presumptuous or arrogant.
tn The word \u05d6\u05b5\u05d3 (zed, \u201cproud\u201d) comes from the verb \u05d6\u05b4\u05d9\u05d3 (zid, \u201cto boil up; to seethe; to act proudly [or, presumptuously].\u201d Just as water boiling up in a pot will boil over, so the presumptuous person \u201coversteps\u201d the boundaries.
tn Heb \u201cproud haughty scorner his name\u201d (KJV similar). There are several ways that the line could be translated: (1) \u201cProud, arrogant \u2013 his name is scoffer\u201d or (2) \u201cA proud person, an arrogant person \u2013 \u2018Scoffer\u2019 is his name.\u201d BDB 267 s.v. \u05d6\u05b5\u05d3 suggests, \u201cA presumptuous man, [who is] haughty, scoffer is his name.\u201d
tn Heb \u201cdoes.\u201d The Qal active participle \u201cdoes\u201d serves as the main verb, and the subject is \u201cproud person\u201d in the first line.
tn The expression \u05d1\u05bc\u05b0\u05e2\u05b6\u05d1\u05b0\u05e8\u05b7\u05ea \u05d6\u05b8\u05d3\u05d5\u05b9\u05df (be\u2019evrat zadon) means \u201cin the overflow of insolence.\u201d The genitive specifies what the overflow is; the proud deal in an overflow of pride. Cf. NIV \u201coverweening pride\u201d; NLT \u201cboundless arrogance.\u201dsn The portrait in this proverb is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant."}, {"pk": 2841748, "translation": "NET", "book": 20, "chapter": 21, "verse": 25, "text": "What the sluggard desires will kill him, for his hands refuse to work.", "comment": "tn Heb \u201cthe desire of the sluggard\u201d (so ASV, NASB). This phrase features a subject genitive: \u201cwhat the sluggard desires.\u201d The term \u05ea\u05bc\u05b7\u05d0\u05b2\u05d5\u05b7\u05ea (ta\u2019avat, \u201cdesire; craving\u201d) is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out.
sn \u201cHands\u201d is figurative for the whole person; but \u201chands\u201d is retained in the translation because it is often the symbol to express one\u2019s ability of action.
tn The verb \u05ea\u05bc\u05b0\u05de\u05b4\u05d9\u05ea\u05b6\u05e0\u05bc\u05d5\u05bc (t\u00ffmitennu) is the Hiphil imperfect with a suffix: \u201cwill kill him.\u201d It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death."}, {"pk": 2841749, "translation": "NET", "book": 20, "chapter": 21, "verse": 26, "text": "All day long he craves greedily, but the righteous gives and does not hold back.", "comment": "tn The construction uses the Hitpael perfect tense \u05d4\u05b4\u05ea\u05b0\u05d0\u05b7\u05d5\u05bc\u05b8\u05d4 (hit\u2019avvah) followed by the cognate accusative \u05ea\u05b7\u05d0\u05b2\u05d5\u05b8\u05d4 (ta\u2019avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with \u201cdesire/craving.\u201d
sn The additional clause, \u201cand does not hold back,\u201d emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more."}, {"pk": 2841750, "translation": "NET", "book": 20, "chapter": 21, "verse": 27, "text": "The wicked person\u2019s sacrifice is an abomination; how much more when he brings it with evil intent!", "comment": "sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.
tn Heb \u201cthe sacrifice of the wicked\u201d (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The \u201cwicked\u201d refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.
tn The noun \u05d6\u05b4\u05de\u05bc\u05b8\u05d4 (zimmah) means \u201cplan; device; wickedness\u201d; here it indicates that the person is coming to the ritual with \u201csinful purpose.\u201d Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT \u201cwith ulterior motives\u201d). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God."}, {"pk": 2841751, "translation": "NET", "book": 20, "chapter": 21, "verse": 28, "text": "A lying witness will perish, but the one who reports accurately speaks forever.", "comment": "tn Heb \u201cbut a man who listens speaks forever.\u201d The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning \u201cwill perish/be destroyed\u201d: \u201cwill be destroyed forever.\u201d This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like \u201cbe established\u201d to contrast with \u201cwill perish\u201d (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness \u201cwill speak to the end\u201d without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.
tn Heb \u201ca witness of lies,\u201d an attributive genitive.
tn The Hebrew verb translated \u201cwill perish\u201d (\u05d9\u05b9\u05d0\u05d1\u05b5\u05d3, yo\u2019bed) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that \u201cfalse witness\u201d would be a metonymy of cause \u2013 what he says will perish (cf. NCV \u201cwill be forgotten\u201d)."}, {"pk": 2841752, "translation": "NET", "book": 20, "chapter": 21, "verse": 29, "text": "A wicked person shows boldness with his face, but as for the upright, he discerns his ways.", "comment": "tn Heb \u201che hardens his face.\u201d To make the face firm or hard means to show boldness (BDB 738 s.v. \u05e2\u05b8\u05d6\u05b7\u05d6 Hiph); cf. NRSV \u201cput on a bold face.\u201d
tc The Kethib is the imperfect of \u05db\u05bc\u05d5\u05bc\u05df (kun), \u201che establishes.\u201d This reading has the support of the Syriac, Latin, and Tg. Prov 21:29, and is followed by ASV. The Qere is the imperfect tense of \u05d1\u05bc\u05b4\u05d9\u05df (bin), \u201che understands; he discerns.\u201d It has the support of the LXX and is followed by NIV, NCV, NRSV, NLT. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who shows a bold face (reflecting a hardened heart) and the upright who either gives thought to his ways (or solidifies his ways). The sense of the Qere may form a slightly better contrast, one between the outer appearance of boldness and the inner discernment of action.
tn The \u201cupright\u201d is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
tn Heb \u201ca wicked man.\u201d"}, {"pk": 2841753, "translation": "NET", "book": 20, "chapter": 21, "verse": 30, "text": "There is no wisdom and there is no understanding, and there is no counsel against the LORD.", "comment": "sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively \u2013 these things cannot be in defiance of God (e.g., Job 5:12\u201313; Isa 40:13\u201314).
tn The form \u05dc\u05b0\u05e0\u05b6\u05d2\u05b6\u05d3 (l\u00ffneged) means \u201cagainst; over against; in opposition to.\u201d The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232)."}, {"pk": 2841754, "translation": "NET", "book": 20, "chapter": 21, "verse": 31, "text": "A horse is prepared for the day of battle, but the victory is from the LORD.", "comment": "tn Heb \u201cof the Lord.\u201d The victory being \u201cof the Lord\u201d means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Ps 20:7 and 33:17)."}, {"pk": 2841755, "translation": "NET", "book": 20, "chapter": 22, "verse": 1, "text": "A good name is to be chosen rather than great wealth, good favor more than silver or gold.", "comment": "tn \u201cTo be chosen rather than\u201d is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV \u201cworth much more than.\u201d
tn Heb \u201cfavor of goodness.\u201d This is a somewhat difficult expression. Some English versions render the phrase \u201cfavor is better than silver or gold\u201d (so NASB, NRSV) making it parallel to the first colon. But if \u201cgood\u201d is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV \u201cloving favor; NLT \u201chigh esteem\u201d). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.
tn Heb \u201ca name.\u201d The idea of the name being \u201cgood\u201d is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT)."}, {"pk": 2841756, "translation": "NET", "book": 20, "chapter": 22, "verse": 2, "text": "The rich and the poor meet together; the LORD is the creator of them both.", "comment": "tn The form of the verb is the Niphal perfect of \u05e4\u05bc\u05b8\u05d2\u05b7\u05e9\u05c1 (pagash); it means \u201cto meet together [or, each other]\u201d (cf. KJV, ASV). The point is that rich and poor live side by side in this life, but they are both part of God\u2019s creation (cf. NAB, NASB \u201chave a common bond\u201d). Some commentators have taken this to mean that they should live together because they are part of God\u2019s creation; but the verb form will not sustain that meaning.
tn Heb \u201call.\u201d The Lord is sovereign over both groups, that is, he has had the final say whether a person is rich or poor. People would do well to treat all people with respect, for God can as easily reduce the rich to poverty as raise up the poor to wealth."}, {"pk": 2841757, "translation": "NET", "book": 20, "chapter": 22, "verse": 3, "text": "A shrewd person sees danger and hides himself, but the naive keep right on going and suffer for it.", "comment": "sn The contrast is between the \u201cshrewd\u201d (prudent) person and the \u201csimpleton.\u201d The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.
tn The verb \u05e2\u05b8\u05e0\u05b7\u05e9\u05c1 (\u2019anash) means \u201cto fine\u201d specifically. In the Niphal stem it means \u201cto be fined,\u201d or more generally, \u201cto be punished.\u201d In this line the punishment is the consequence of blundering into trouble \u2013 they will pay for it.
tn Heb \u201cgo on\u201d; the word \u201cright\u201d is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on (cf. TEV \u201cwill walk right into it\u201d).
tn Heb \u201cevil,\u201d a term that is broad enough to include (1) \u201csin\u201d as well as (2) any form of \u201cdanger\u201d (NIV, NCV, NRSV, NLT) or \u201ctrouble\u201d (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it."}, {"pk": 2841758, "translation": "NET", "book": 20, "chapter": 22, "verse": 4, "text": "The reward for humility and fearing the LORD is riches and honor and life.", "comment": "tn \u201cHumility\u201d is used here in the religious sense of \u201cpiety\u201d; it is appropriately joined with \u201cthe fear of the Lord.\u201d Some commentators, however, make \u201cthe fear of the Lord\u201d the first in the series of rewards for humility, but that arrangement is less likely here.
tn The Hebrew term \u05e2\u05b5\u05e7\u05b6\u05d1 (\u2019eqev, \u201creward\u201d) is related to the term meaning \u201cheel\u201d; it refers to the consequences or the reward that follows (akin to the English expression \u201con the heels of\u201d).
tn Heb \u201cthe fear of the Lord.\u201d This is an objective genitive; the Lord is the object of the fear."}, {"pk": 2841759, "translation": "NET", "book": 20, "chapter": 22, "verse": 5, "text": "Thorns and snares are in the path of the perverse, but the one who guards himself keeps far from them.", "comment": "tc Because MT reading \u05e6\u05b4\u05e0\u05bc\u05b4\u05d9\u05dd (tsinnim, \u201cthorns\u201d) does not make a very good match with \u201ctraps,\u201d it has created some difficulty for interpreters. The word \u201cthorns\u201d may be obscure, but it is supported by the LXX (\u201cprickly plants\u201d) and an apparent cognate \u201cthorns\u201d in Num 33:55 and Josh 23:13. But some (including the editors of BHS) suggest changing it to \u05e6\u05b7\u05de\u05bc\u05b4\u05d9\u05dd (tsammim, \u201ctraps\u201d changing a \u05e0 [nun] to a \u05de [mem]). But BDB 855 s.v. \u05e6\u05b7\u05de\u05bc\u05b4\u05d9\u05dd acknowledges that this word is a doubtful word, attested only a couple of times in Job (e.g., 18:9). W. McKane traces a development from the idea of \u05e6\u05b5\u05df (tsen, \u201cbasket; trap\u201d) to support this change (Proverbs [OTL], 565). The present translation (like many other English versions) has retained \u201cthorns,\u201d even though the parallelism with \u201ctraps\u201d is not very good; as the harder reading it is preferred. The variant readings have little textual or philological support, and simplify the line.sn \u201cThorns and snares\u201d represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties."}, {"pk": 2841760, "translation": "NET", "book": 20, "chapter": 22, "verse": 6, "text": "Train a child in the way that he should go, and when he is old he will not turn from it.", "comment": "sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training \u2013 but there may be an occasional exception.
tn The expression in Hebrew is \u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b4\u05d9 \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05d5\u05b9 (\u2019al-pi darko), which can be rendered \u201caccording to his way\u201d; NEB \u201cStart a boy on the right road.\u201d The expression \u201chis way\u201d is \u201cthe way he should go\u201d; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: \u201cTrain a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life\u201d (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means \u201cin accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, \u201cThere is only one right way \u2013 the way of life \u2013 and the educational discipline which directs young men along this way is uniform\u201d (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.
tn The term \u05e0\u05b7\u05e2\u05b7\u05e8 (na\u2019ar) is traditionally translated \u201cchild\u201d here (so almost all English versions), but might mean \u201cyouth.\u201d The noun can refer to a broad range of ages (see BDB 654-55 s.v.; HALOT 707 s.v.): infant (Exod 2:6), weaned child (1 Sam 1:24), young child (Jer 1:6), lad (Gen 22:12), adolescent (Gen 37:2), or young man of marriageable age (Gen 34:19). The context focuses on the child\u2019s young, formative years. The Talmud says this would be up to the age of twenty-four.
tn The verb \u05d7\u05b8\u05e0\u05b7\u05da\u05b0 (khanakh) means \u201cto train up; to dedicate\u201d (BDB 335 s.v.; HALOT 334 s.v. \u05d7\u05e0\u05da). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun \u05d7\u05b2\u05e0\u05bb\u05db\u05b8\u05d4 (khanukhah) means \u201cdedication; consecration\u201d (BDB 335 s.v.; HALOT 334 s.v.), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), and town walls (Neh 12:27). The related adjective \u05d7\u05b8\u05e0\u05b4\u05d9\u05da\u05b0 (khanikh) describes \u201ctrained, tried, experienced\u201d men (BDB 335 s.v.; Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic \u201cto train,\u201d Ethiopic \u201cto initiate,\u201d and Arabic IV \u201cto learn; to make experienced\u201d (HALOT 334 s.v.). This proverb pictures a child who is dedicated by parents to the Lord and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means \u201cto motivate.\u201d This view is based on a cognate Arabic root II which (among many other things) refers to the practice of rubbing the palate of a newborn child with date juice or olive oil to motivate the child to suck. While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary \u2013 the Arabic term did not have this meaning until nearly a millennium after this proverb was written."}, {"pk": 2841761, "translation": "NET", "book": 20, "chapter": 22, "verse": 7, "text": "The rich rule over the poor, and the borrower is servant to the lender.", "comment": "tn Or \u201cslave\u201d (so NAB, NASB, NRSV, TEV, CEV). This may refer to the practice in Israel of people selling themselves into slavery to pay off debts (Exod 21:2\u20137).
sn The proverb is making an observation on life. The synonymous parallelism matches \u201crule over\u201d with \u201cservant\u201d to show how poverty makes people dependent on, or obligated to, others."}, {"pk": 2841762, "translation": "NET", "book": 20, "chapter": 22, "verse": 8, "text": "The one who sows iniquity will reap trouble, and the rod of his fury will end.", "comment": "tc There is a variant reading in the LXX; instead of \u201cthe rod of his wrath\u201d it reads \u201cthe punishment of his deeds.\u201d C. H. Toy wishes to emend \u05e9\u05c1\u05b5\u05d1\u05b6\u05d8 (shevet) to \u05e9\u05c1\u05b6\u05d1\u05b6\u05e8 (shever), \u201cthe produce of his work\u201d (Proverbs [ICC], 416). But the Hebrew text is not obscure, and \u05e9\u05c1\u05b6\u05d1\u05b6\u05e8 does not exactly mean \u201cproduce.\u201d The expression \u201crod of his wrath\u201d may not follow the imagery of 8a very closely, but it is nonetheless understandable. The \u201crod\u201d is a symbol of power; \u201cwrath\u201d is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: \u201cA man who is cheerful and a giver God blesses\u201d (e.g., 2 Cor 9:7).
sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a \u201charvest\u201d or a return on the sin \u2013 trouble."}, {"pk": 2841763, "translation": "NET", "book": 20, "chapter": 22, "verse": 9, "text": "A generous person will be blessed, for he gives some of his food to the poor.", "comment": "tn The form \u05d9\u05b0\u05d1\u05b9\u05e8\u05b8\u05da\u05b0 (y\u00ffvorakh) is a Pual imperfect (here in pause) from \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (barakh); the word means \u201cblessed\u201d in the sense of \u201cenriched,\u201d implying there is a practical reward for being generous to the poor.
tn Heb \u201cgood of eye.\u201d This expression is an attributed genitive meaning \u201cbountiful of eye\u201d (cf. KJV, ASV \u201cHe that hath a bountiful eye\u201d). This is the opposite of the \u201cevil eye\u201d which is covetous and wicked. The \u201ceye\u201d is a metonymy representing looking well to people\u2019s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).
sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more."}, {"pk": 2841764, "translation": "NET", "book": 20, "chapter": 22, "verse": 10, "text": "Drive out the scorner and contention will leave; strife and insults will cease.", "comment": "sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The \u201cscorner\u201d is \u05dc\u05b5\u05e5 (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.
tc The LXX freely adds \u201cwhen he sits in council (\u1f10\u03bd \u03c3\u03c5\u03bd\u03b5\u03b4\u03c1\u03af\u1ff3, ejn sunedriw), he insults everyone.\u201d The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely."}, {"pk": 2841765, "translation": "NET", "book": 20, "chapter": 22, "verse": 11, "text": "The one who loves a pure heart and whose speech is gracious \u2014 the king will be his friend.", "comment": "sn The \u201cheart\u201d is a metonymy of subject; it represents the intentions and choices that are made. \u201cPure of heart\u201d uses \u201cheart\u201d as a genitive of specification. The expression refers to someone who has honest and clear intentions.
tn The syntax of the line is somewhat difficult, because \u201cgrace of his lips\u201d seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it \u201cThe Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.\u201d This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking \u201cking\u201d as the subject of the whole verse (\u201cthe king loves\u2026\u201d), but this is forced.
tn Heb \u201cgrace of his lips\u201d (so KJV, ASV). The \u201clips\u201d are a metonymy of cause representing what is said; it also functions as a genitive of specification. sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words."}, {"pk": 2841766, "translation": "NET", "book": 20, "chapter": 22, "verse": 12, "text": "The eyes of the LORD guard knowledge, but he overthrows the words of the faithless person.", "comment": "sn The \u201ceyes of the Lord\u201d is an anthropomorphic expression; the omniscience of God is the intended meaning. When scripture uses the \u201ceyes\u201d of the Lord, it usually means evaluation, superintending, or safeguarding.
tn There is a slight difficulty in that the abstract noun \u201cknowledge\u201d is used nowhere else in the book of Proverbs with the word \u201cwatch.\u201d C. H. Toy (Proverbs [ICC], 418) wants to make a major change to read \u201cThe eyes of the Lord are on the righteous,\u201d but there is no support for this and it reduces the line to a common idea. D. W. Thomas suggests changing the word \u201cknowledge\u201d to \u201clawsuit\u201d based on an Arabic cognate (\u201cA Note on \u05d3\u05bc\u05b7\u05e2\u05b7\u05ea in Proverbs 22:12,\u201d JTS 14 [1963]: 93-94).
tn The object of the verb is the \u201cwords of the traitor\u201d (\u05d1\u05b9\u05d2\u05b5\u05d3 \u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9, divre voged); cf. NASB \u201cthe words of the treacherous man.\u201d What treacherous people say is treachery. In this context \u201ctraitor, treacherous\u201d refers to one who is \u201cunfaithful\u201d (cf. NIV).sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people \u2013 what they say will not have its intended effect."}, {"pk": 2841767, "translation": "NET", "book": 20, "chapter": 22, "verse": 13, "text": "The sluggard says, \u201cThere is a lion outside! I will be killed in the middle of the streets!\u201d", "comment": "tc The LXX changes the phrase to read \u201cmurderers in the street\u201d to form a better parallelism, possibly because the verb \u05e8\u05b8\u05e6\u05b7\u05d7 (ratsakh) is used only of humans, not wild animals. The NIV attempts to solve the problem by making the second line a separate claim by the sluggard: \u201cor, \u2018I will be murdered in the streets!\u2019\u201d
sn The proverb humorously describes the sluggard as making ridiculous excuses for not working \u2013 he might be eaten by a lion (e.g., 26:13). It is possible that \u201clion\u201d is figurative, intended to represent someone who is like a lion, but this detracts from the humor of the exaggeration."}, {"pk": 2841768, "translation": "NET", "book": 20, "chapter": 22, "verse": 14, "text": "The mouth of an adulteress is like a deep pit; the one against whom the LORD is angry will fall into it.", "comment": "tn Heb \u201cwill fall there.\u201d The \u201cfalling\u201d could refer to the curse itself or to the result of the curse. sn The proverb is saying that the Lord will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.
sn The word \u201cmouth\u201d is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16\u201322; and chs. 5, 7).
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter\u2019s snare; it is a trap that is difficult to escape. So to succumb to the adulteress \u2013 or to any other folly this represents \u2013 is to get oneself into a difficulty that has no easy escape.
tn Heb \u201cthe one who is cursed by the Lord\u201d (cf. NASB). The construction uses the passive participle in construct with Yahweh. The \u201cLord\u201d is genitive of agency after the passive form. The verb means \u201cbe indignant, express indignation.\u201d So it is talking about one against whom the Lord is angry."}, {"pk": 2841769, "translation": "NET", "book": 20, "chapter": 22, "verse": 15, "text": "Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him.", "comment": "sn The passive participle is figurative (implied comparison with \u201cbinding\u201d); it means that folly forms part of a child\u2019s nature (J. H. Greenstone, Proverbs, 238).
tn The word \u201crod\u201d is a metonymy of adjunct; it represents physical chastening for direction or punishment, to suppress folly and develop potential. The genitive (\u201cdiscipline\u201d) may be taken as an attributive genitive (\u201ca chastening rod\u201d) or an objective genitive, (\u201ca rod [= punishment] that brings about correction/discipline\u201d).
tn The \u201cheart of a child\u201d (\u05dc\u05b6\u05d1\u05be\u05e0\u05b8\u05e2\u05b7\u05e8, lev-na\u2019ar) refers here to the natural inclination of a child to foolishness. The younger child is meant in this context, but the word can include youth. R. N. Whybray suggests that this idea might be described as a doctrine of \u201coriginal folly\u201d (Proverbs [CBC], 125). Cf. TEV \u201cChildren just naturally do silly, careless things.\u201d"}, {"pk": 2841770, "translation": "NET", "book": 20, "chapter": 22, "verse": 16, "text": "The one who oppresses the poor to increase his own gain and the one who gives to the rich \u2014 both end up only in poverty.", "comment": "tn Heb \u201coppressing the poor, it is gain; giving to the rich, it is loss.\u201d The Hebrew is cryptic, but two sins are mentioned here that will be punished by poverty: extortion and bribery. Perhaps the proverb is simply saying it is easy to oppress the poor for gain, but it is a waste of money to try to buy or bribe a patron (D. Kidner, Proverbs [TOTC], 149)."}, {"pk": 2841771, "translation": "NET", "book": 20, "chapter": 22, "verse": 17, "text": "Incline your ear and listen to the words of the wise, and apply your heart to my instruction.", "comment": "sn To \u201cincline the ear\u201d means to \u201clisten carefully\u201d (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
tn Heb \u201cknowledge\u201d (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence \u201cinstruction.\u201d"}, {"pk": 2841772, "translation": "NET", "book": 20, "chapter": 22, "verse": 18, "text": "For it is pleasing if you keep these sayings within you, and they are ready on your lips.", "comment": "sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
tn The term \u201cand\u201d does not appear in the Hebrew but is supplied in the translation.
tn Heb \u201ckeep them,\u201d referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
tn Or \u201cwhen\u201d (so NIV)."}, {"pk": 2841773, "translation": "NET", "book": 20, "chapter": 22, "verse": 19, "text": "So that your confidence may be in the LORD, I am making them known to you today \u2014 even you.", "comment": "tn Heb \u201cI cause you to know.\u201d The term \u201ctoday\u201d indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (\u201cam making\u2026known\u201d).
tn The form \u05dc\u05b4\u05d4\u05b0\u05d9\u05d5\u05b9\u05ea (lihyot, \u201cto be\u201d) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV)."}, {"pk": 2841774, "translation": "NET", "book": 20, "chapter": 22, "verse": 20, "text": "Have I not written thirty sayings for you, sayings of counsel and knowledge,", "comment": "tn Older English versions and a few more recent ones render this phrase as either \u201cexcellent things\u201d following the Qere (so KJV, ASV, NASB, NKJV), \u201cofficers,\u201d or \u201cheretofore\u201d [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered \u201cthirty,\u201d referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).
tn The term \u201csayings\u201d does not appear in the Hebrew text but is supplied in the translation for the sake of clarity."}, {"pk": 2841775, "translation": "NET", "book": 20, "chapter": 22, "verse": 21, "text": "to show you true and reliable words, so that you may give accurate answers to those who sent you?", "comment": "tn Heb \u201cto cause you to know the truth of words of truth\u201d (NASB similar).
tn Heb \u201cto return true words\u201d; NAB \u201ca dependable report\u201d; NIV \u201csound answers.\u201d"}, {"pk": 2841776, "translation": "NET", "book": 20, "chapter": 22, "verse": 22, "text": "Do not exploit a poor person because he is poor and do not crush the needy in court,", "comment": "tn Heb \u201cin the gate\u201d (so KJV); NAB, NASB, NRSV \u201cat the gate.\u201d The \u201cgate\u201d of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so \u201ccourt\u201d is an appropriate translation here.
tn Two negated jussives form the instruction here: \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05d2\u05b0\u05d6\u05b8\u05dc (\u2019al-tigzal, \u201cdo not exploit\u201d) and \u05d5\u05b0\u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b0\u05d3\u05b7\u05db\u05bc\u05b5\u05d0 (ve\u2019al-t\u00ffdakke\u2019, \u201cdo not crush\u201d). sn Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally."}, {"pk": 2841777, "translation": "NET", "book": 20, "chapter": 22, "verse": 23, "text": "for the LORD will plead their case and will rob those who are robbing them.", "comment": "tn The construction uses the verb \u05d9\u05b8\u05e8\u05b4\u05d9\u05d1 (yariv) with its cognate accusative. It can mean \u201cto strive,\u201d but here it probably means \u201cto argue a case, plead a case\u201d (cf. KJV, NASB, NIV, NRSV). How the Lord will do this is not specified \u2013 either through righteous people or by direct intervention.
tn The verb \u05e7\u05b8\u05d1\u05b7\u05e2 (qava\u2019, \u201cto rob; to spoil; to plunder\u201d) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord."}, {"pk": 2841778, "translation": "NET", "book": 20, "chapter": 22, "verse": 24, "text": "Do not make friends with an angry person, and do not associate with a wrathful person,", "comment": "tn Heb \u201cpossessor of anger.\u201d This expression is an idiom for \u201cwrathful person\u201d or \u201can angry person\u201d (cf. NAB \u201ca hotheaded man\u201d; NLT \u201cshort-tempered people\u201d). These are people characterized by anger, meaning the anger is not a rare occurrence with them."}, {"pk": 2841779, "translation": "NET", "book": 20, "chapter": 22, "verse": 25, "text": "lest you learn his ways and entangle yourself in a snare.", "comment": "tn The verb \u05e4\u05bc\u05b6\u05df\u05be\u05ea\u05bc\u05b6\u05d0\u05b1\u05dc\u05b7\u05e3 (pen-te\u2019elaf) is translated \u201clest you learn.\u201d The idea is more precisely \u201cbecome familiar with his ways.\u201d The construction indicates that if one associates with such people he will become like them (cf. TEV \u201cyou might learn their habits\u201d).
sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13\u201314 [ANET 423])."}, {"pk": 2841780, "translation": "NET", "book": 20, "chapter": 22, "verse": 26, "text": "Do not be one who strikes hands in pledge or who puts up security for debts."}, {"pk": 2841781, "translation": "NET", "book": 20, "chapter": 22, "verse": 27, "text": "If you do not have enough to pay, your bed will be taken right out from under you!", "comment": "sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1\u20135; 11:15; 17:18; 20:16; there is no Egyptian parallel).
tn The \u201cbed\u201d may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual\u2019s last possession (like the English expression \u201cthe shirt off his back\u201d).
tn Heb \u201cIf you cannot pay, why should he take the bed from under you?\u201d This rhetorical question is used to affirm the statement. The rhetorical interrogative \u05dc\u05b8\u05de\u05bc\u05b8\u05d4 (lamah, \u201cwhy?\u201d) appears in MT but not in the ancient versions; it may be in the Hebrew text by dittography."}, {"pk": 2841782, "translation": "NET", "book": 20, "chapter": 22, "verse": 28, "text": "Do not move an ancient boundary stone which was put in place by your ancestors.", "comment": "sn Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16\u201319). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one\u2019s property illegally by moving a neighbor\u2019s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.
tn Heb \u201cyour fathers\u201d (so NAB, NASB).sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12\u201313 [ANET 422])."}, {"pk": 2841783, "translation": "NET", "book": 20, "chapter": 22, "verse": 29, "text": "Do you see a person skilled in his work? He will take his position before kings; he will not take his position before obscure people.", "comment": "sn The word translated \u201cskilled\u201d is general enough to apply to any crafts; but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).
sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16\u201317 [ANET 424]).
tn The verb form used twice here is \u05d9\u05b4\u05ea\u05b0\u05d9\u05b7\u05e6\u05bc\u05b5\u05d1 (yityatsev), the Hitpael imperfect of \u05d9\u05b8\u05e6\u05b7\u05d1 (yatsav), which means \u201cto set or station oneself; to take one\u2019s stand\u201d in this stem. With the form \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (life) it means \u201cto present oneself before\u201d someone; so here it has the idea of serving as a courtier in the presence of a king."}, {"pk": 2841784, "translation": "NET", "book": 20, "chapter": 23, "verse": 1, "text": "When you sit down to eat with a ruler, consider carefully what is before you,", "comment": "tn Or \u201cwho,\u201d referring to the ruler (so ASV, NAB, TEV).
tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV \u201cnote well\u201d; NLT \u201cpay attention.\u201d"}, {"pk": 2841785, "translation": "NET", "book": 20, "chapter": 23, "verse": 2, "text": "and put a knife to your throat if you possess a large appetite.", "comment": "tn Heb \u201clord of appetite.\u201d The idiom \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (ba\u2019al nefesh) refers to someone who possesses a large appetite (cf. NAB \u201ca ravenous appetite\u201d). A person with a big appetite is in danger of taking liberties when invited to court.
sn The expression \u201cput a knife to your throat\u201d is an idiom that means \u201ccurb your appetite\u201d or \u201ccontrol yourself\u201d (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one\u2019s appetites would be to take a very high risk."}, {"pk": 2841786, "translation": "NET", "book": 20, "chapter": 23, "verse": 3, "text": "Do not crave that ruler\u2019s delicacies, for that food is deceptive.", "comment": "tn Heb \u201chis\u201d; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV \u201che may be trying to trick you.\u201d
sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13\u201318). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Abot 2:3)."}, {"pk": 2841787, "translation": "NET", "book": 20, "chapter": 23, "verse": 4, "text": "Do not wear yourself out to become rich; be wise enough to restrain yourself.", "comment": "tn Heb \u201cfrom your understanding cease.\u201d In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV \u201cbe wise enough to desist\u201d)."}, {"pk": 2841788, "translation": "NET", "book": 20, "chapter": 23, "verse": 5, "text": "When you gaze upon riches, they are gone, for they surely make wings for themselves, and fly off into the sky like an eagle!", "comment": "tc The Kethib is \u05d4\u05b2\u05ea\u05b8\u05e2\u05d5\u05bc\u05e3 (hata\u2019uf), \u201cdo your eyes fly [light] on it?\u201d The Qere is the Hiphil, \u05d4\u05b2\u05ea\u05b8\u05e2\u05b4\u05d9\u05e3 (hata\u2019if) \u201cdo you cause your eyes to fly on it?\u201d But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone \u2013 when you think you are close, it slips away.tn The term \u201criches\u201d is not in the Hebrew text, but is supplied in the translation based on the previous verse.
sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10\u201311 which says, \u201cthey have made themselves wings like geese and have flown away to heaven\u201d). In the ancient world the symbol of birds flying away signified fleeting wealth."}, {"pk": 2841789, "translation": "NET", "book": 20, "chapter": 23, "verse": 6, "text": "Do not eat the food of a stingy person, do not crave his delicacies;", "comment": "tn Heb \u201can evil eye.\u201d This is the opposite of the \u201cgood eye\u201d which meant the generous man. The \u201cevil eye\u201d refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV \u201cselfish\u201d). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good \u2013 even though he may appear to be a host."}, {"pk": 2841790, "translation": "NET", "book": 20, "chapter": 23, "verse": 7, "text": "for he is like someone calculating the cost in his mind. \u201cEat and drink,\u201d he says to you, but his heart is not with you;", "comment": "tc The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: \u201cEating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.\u201d The Hebrew verb \u201cto calculate\u201d (\u05e9\u05c1\u05b8\u05e2\u05b7\u05e8, sha\u2019ar) with a change of vocalization and of sibilant would yield \u201chair\u201d (\u05e9\u05c2\u05b5\u05e2\u05b8\u05e8, se\u2019ar) \u2013 \u201clike a hair in the throat [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh], so is he.\u201d This would picture an irritating experience. The Instruction of Amenemope uses \u201cblocking the throat\u201d in a similar saying (chapt. 11, 14:7 [ANET 423]). The suggested change is plausible and is followed by NRSV; but the rare verb \u201cto calculate\u201d in the MT would be easier to defend on the basis of the canons of textual criticism because it is the more difficult reading.
tn The phrase \u201cthe cost\u201d does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.
tn Heb \u201csoul.\u201d"}, {"pk": 2841791, "translation": "NET", "book": 20, "chapter": 23, "verse": 8, "text": "you will vomit up the little bit you have eaten, and will have wasted your pleasant words.", "comment": "tn Or \u201cyour compliments\u201d (so NASB, NIV); cf. TEV \u201cyour flattery.\u201dsn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.
sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach."}, {"pk": 2841792, "translation": "NET", "book": 20, "chapter": 23, "verse": 9, "text": "Do not speak in the ears of a fool, for he will despise the wisdom of your words.", "comment": "sn The mention of \u201cthe ears\u201d emphasizes the concerted effort to get the person\u2019s undivided attention. However, a fool rejects instruction and discipline.
sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one."}, {"pk": 2841793, "translation": "NET", "book": 20, "chapter": 23, "verse": 10, "text": "Do not move an ancient boundary stone, or take over the fields of the fatherless,", "comment": "tn Or \u201cencroach on\u201d (NIV, NRSV); Heb \u201cgo into.\u201d"}, {"pk": 2841794, "translation": "NET", "book": 20, "chapter": 23, "verse": 11, "text": "for their Protector is strong; he will plead their case against you.", "comment": "sn This is the tenth saying; once again there is a warning not to encroach on other people\u2019s rights and property, especially the defenseless (see v. 10; 22:22\u201323, 28).
tn The participle \u05d2\u05bc\u05b9\u05d0\u05b5\u05dc (go\u2019el) describes a \u201ckinsman redeemer.\u201d Some English versions explicitly cite \u201cGod\u201d (e.g., NCV, CEV) or \u201cthe Lord\u201d (e.g. TEV). sn The Hebrew term describes a \u201ckinsman-redeemer.\u201d That individual would be a rich or powerful relative who can protect the family; he does this by paying off the debts of a poor relative, buying up the property of a relative who sells himself into slavery, marrying the widow of a deceased relative to keep the inheritance in the family, or taking vengeance on someone who harms a relative, that vengeance often resulting in delivering (\u201credeeming\u201d) the relative from bondage. If there was no human \u201ckinsman redeemer,\u201d then the defenseless had to rely on God to perform these actions (e.g., Gen 48:16; Exod 6:6; Job 19:25; Isa 41\u201363). In the prophetic literature God is presented as the Redeemer in that he takes vengeance on the enemies (the Babylonians) to deliverer his people (kin). In this proverb the Lord is probably the Protector of these people who will champion their cause and set things right."}, {"pk": 2841795, "translation": "NET", "book": 20, "chapter": 23, "verse": 12, "text": "Apply your heart to instruction and your ears to the words of knowledge.", "comment": "tn Heb \u201cbring.\u201d The Hiphil imperative \u201ccome; enter\u201d means \u201cto apply the heart,\u201d to use the heart or mind in the process. The same would be true in the second half: \u201cto bring the ears\u201d would mean to listen very carefully. Cf. TEV \u201cPay attention.\u201d"}, {"pk": 2841796, "translation": "NET", "book": 20, "chapter": 23, "verse": 13, "text": "Do not withhold discipline from a child; even if you strike him with the rod, he will not die."}, {"pk": 2841797, "translation": "NET", "book": 20, "chapter": 23, "verse": 14, "text": "If you strike him with the rod, you will deliver him from death.", "comment": "tn Or \u201cpunish\u201d (NIV). The syntax of these two lines suggests a conditional clause (cf. NCV, NRSV).
tn Heb \u201chis soul.\u201d The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
tn The term \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc (sh\u00ff\u2019ol, \u201cSheol\u201d) in this context probably means \u201cdeath\u201d (so NIV, NCV, NLT) and not the realm of the departed (wicked) spirits (cf. NAB \u201cthe nether world\u201d). In the wisdom of other lands, Ahiqar 6:82 says, \u201cIf I strike you, my son, you will not die.\u201d The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained by discipline. In the book of Proverbs the \u201cdeath\u201d mentioned here could be social as well as physical."}, {"pk": 2841798, "translation": "NET", "book": 20, "chapter": 23, "verse": 15, "text": "My child, if your heart is wise, then my heart also will be glad;", "comment": "tn Heb \u201cmy son,\u201d although the context does not limit this exhortation to male children."}, {"pk": 2841799, "translation": "NET", "book": 20, "chapter": 23, "verse": 16, "text": "my soul will rejoice when your lips speak what is right.", "comment": "sn This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:BA): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A) which speaks of the child\u2019s saying what is right. In between these brackets are two lines (B and B) concerning joy to the parent.
tn Heb \u201cmy kidneys\u201d; in biblical Hebrew the term was used for the innermost being, the soul, the central location of the passions. Cf. NASB, NIV \u201cmy inmost being.\u201d"}, {"pk": 2841800, "translation": "NET", "book": 20, "chapter": 23, "verse": 17, "text": "Do not let your heart envy sinners, but rather be zealous in fearing the LORD all the time.", "comment": "tn Heb \u201cthe fear of the Lord.\u201d This expression features an objective genitive: \u201cfearing the Lord.\u201d
tn The verb in this line is \u05d0\u05b7\u05dc\u05be\u05d9\u05b0\u05e7\u05b7\u05e0\u05bc\u05b5\u05d0 (\u2019al-y\u00ffqanne\u2019), the Piel jussive negated. The verb means \u201cto be jealous, to be zealous\u201d; it describes passionate intensity for something. In English, if the object is illegitimate, it is called \u201cenvy\u201d; if it is correct, it is called \u201czeal.\u201d Here the warning is not to envy the sinners. The second colon could use the verb in the positive sense to mean \u201cbut rather let your passion burn for the fear of the Lord.\u201d"}, {"pk": 2841801, "translation": "NET", "book": 20, "chapter": 23, "verse": 18, "text": "For surely there is a future, and your hope will not be cut off.", "comment": "sn The saying is an understatement; far from being cut off, the \u201chope\u201d will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the Lord, their religion, rather than for anything that sinners have to offer.
tn Heb \u201cend\u201d (so KJV); ASV \u201ca reward.\u201d"}, {"pk": 2841802, "translation": "NET", "book": 20, "chapter": 23, "verse": 19, "text": "Listen, my child, and be wise, and guide your heart on the right way.", "comment": "tn Heb \u201cmy son,\u201d but the immediate context does not limit this to male children."}, {"pk": 2841803, "translation": "NET", "book": 20, "chapter": 23, "verse": 20, "text": "Do not spend time among drunkards, among those who eat too much meat,", "comment": "tn The verb \u05d6\u05b8\u05dc\u05b7\u05dc (zalal) means \u201cto be light; to be worthless; to make light of.\u201d Making light of something came to mean \u201cto be lavish with; to squander,\u201d especially with regard to food. So it describes \u201cgluttons\u201d primarily; but in the expression there is also room for the person who wastes a lot of food as well.
tn Heb \u201cdo not be among,\u201d but in the sense of \u201cassociate with\u201d (TEV); \u201cjoin\u201d (NIV); \u201cconsort\u2026with\u201d (NAB).
tn The verb \u05e1\u05b8\u05d1\u05b8\u05d0 (sava\u2019) means \u201cto imbibe; to drink largely.\u201d The participial construction here, \u05e1\u05b9\u05d1\u05b0\u05d0\u05b5\u05d9\u05be\u05d9\u05b7\u05d9\u05b4\u05df (sov\u2019e-yayin), describes \u201cdrunkards\u201d (cf. NLT) which is somewhat stronger than saying it refers to \u201cpeople who drink too much\u201d (cf. NIV, TEV)."}, {"pk": 2841804, "translation": "NET", "book": 20, "chapter": 23, "verse": 21, "text": "because drunkards and gluttons become impoverished, and drowsiness clothes them with rags.", "comment": "tn Here \u201cdrowsiness\u201d is a metonymy of effect or adjunct, put for the drunkenness and gluttony that causes it. So all of it, the drunkenness and the drowsiness that comes from it, brings on the ruin (cf. CEV \u201cyou will end up poor\u201d). Likewise, \u201crags\u201d is a metonymy of adjunct, associated with the poverty brought on by a dissolute lifestyle.
sn This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son (m. Sanhedrin 8). W. G. Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others (Proverbs, 241-42)."}, {"pk": 2841805, "translation": "NET", "book": 20, "chapter": 23, "verse": 22, "text": "Listen to your father who begot you, and do not despise your mother when she is old."}, {"pk": 2841806, "translation": "NET", "book": 20, "chapter": 23, "verse": 23, "text": "Acquire truth and do not sell it \u2014 wisdom, and discipline, and understanding.", "comment": "tn Heb \u201cbuy\u201d (so KJV, NASB, NIV, NLT); CEV \u201cInvest in truth.\u201dsn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. \u201cGetting truth\u201d would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth."}, {"pk": 2841807, "translation": "NET", "book": 20, "chapter": 23, "verse": 24, "text": "The father of a righteous person will rejoice greatly; whoever fathers a wise child will have joy in him.", "comment": "tn The term \u201cchild\u201d is supplied for the masculine singular adjective here.
tc The Qere reading has the imperfect \u05d9\u05b8\u05d2\u05b4\u05d9\u05dc (yagil) with the cognate accusative \u05d2\u05bc\u05b4\u05d9\u05dc (gil) which intensifies the meaning and the specific future of this verb."}, {"pk": 2841808, "translation": "NET", "book": 20, "chapter": 23, "verse": 25, "text": "May your father and your mother have joy; may she who bore you rejoice.", "comment": "tn The form \u05ea\u05b8\u05d2\u05b5\u05dc (tagel) is clearly a short form and therefore a jussive (\u201cmay she\u2026rejoice\u201d); if this second verb is a jussive, then the parallel \u05d9\u05b4\u05e9\u05c2\u05b0\u05de\u05b7\u05d7 (yismakh) should be a jussive also (\u201cmay your father and your mother have joy\u201d)."}, {"pk": 2841809, "translation": "NET", "book": 20, "chapter": 23, "verse": 26, "text": "Give me your heart, my son, and let your eyes observe my ways;", "comment": "tn Heb \u201cmy son\u201d; the reference to a \u201cson\u201d is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes."}, {"pk": 2841810, "translation": "NET", "book": 20, "chapter": 23, "verse": 27, "text": "for a prostitute is like a deep pit; a harlot is like a narrow well.", "comment": "sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a \u201cdeep pit\u201d and a \u201cnarrow well\u201d describe this sin as one that is a trap from which there is no escape. The \u201cpit\u201d is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
tn Heb \u201cforeign woman\u201d (so ASV). The term \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9\u05bc\u05b8\u05d4 (nokhriyyah, \u201cforeign woman\u201d) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity."}, {"pk": 2841811, "translation": "NET", "book": 20, "chapter": 23, "verse": 28, "text": "Indeed, she lies in wait like a robber, and increases the unfaithful among men.", "comment": "tn The participle means \u201cunfaithful [men]\u201d (masculine plural); it could also be interpreted as \u201cunfaithfulness\u201d in the abstract sense. M. Dahood interprets it to mean \u201cgarments\u201d (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, \u201cTo Pawn One\u2019s Cloak,\u201d Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change. sn Such a woman makes more people prove unfaithful to the law of God through her practice.
tn The noun \u05d7\u05b6\u05ea\u05b6\u05e3 (khetef) is defined by BDB 369 s.v. as \u201cprey,\u201d but this is the only occurrence of the word. The related verb BDB 368-69 s.v. \u05d7\u05b8\u05ea\u05b7\u05e3 defines as \u201cto seize; to snatch away\u201d (with an Aramaic cognate meaning \u201cto break in pieces\u201d [Pa], and an Arabic word \u201cdeath\u201d). But the only occurrence of that word is in Job 9:12, where it is defined as \u201cseizes.\u201d So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is \u201cprey\u201d (KJV); most modern English versions have the active sense (\u201crobber\u201d or similar; cf. NIV \u201clike a bandit\u201d). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.
sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about."}, {"pk": 2841812, "translation": "NET", "book": 20, "chapter": 23, "verse": 29, "text": "Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has wounds without cause? Who has dullness of the eyes?", "comment": "sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard\u2019s own words in v. 35 (M. E. Andrews, \u201cVariety of Expression in Proverbs 23:29\u201335,\u201d VT 28 [1978]: 102-3).
sn The Hebrew word translated \u201cdullness\u201d describes darkness or dullness of the eyes due to intoxication, perhaps \u201credness\u201d (so KJV, NASB, NRSV); NIV, NCV, NLT \u201cbloodshot eyes.\u201d NAB understands the situation differently: \u201cblack eyes.\u201d"}, {"pk": 2841813, "translation": "NET", "book": 20, "chapter": 23, "verse": 30, "text": "Those who linger over wine, those who go looking for mixed wine.", "comment": "sn The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it."}, {"pk": 2841814, "translation": "NET", "book": 20, "chapter": 23, "verse": 31, "text": "Do not look on the wine when it is red, when it sparkles in the cup, when it goes down smoothly.", "comment": "tn The expression is difficult, and is suspected of having been added from Song 7:10, although the parallel is not exact. The verb is the Hitpael imperfect of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh); and the prepositional phrase uses the word \u201cupright; equity; pleasing,\u201d from \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 (yashar). KJV has \u201cwhen it moveth itself aright\u201d; much more helpful is ASV: \u201cwhen it goeth down smoothly.\u201d Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine.
tn Heb \u201cits eye gives.\u201d With CEV\u2019s \u201cbubbling up in the glass\u201d one might think champagne was in view."}, {"pk": 2841815, "translation": "NET", "book": 20, "chapter": 23, "verse": 32, "text": "Afterward it bites like a snake, and stings like a viper.", "comment": "tn Heb \u201cits end\u201d; NASB \u201cAt the last\u201d; TEV (interpretively) \u201cThe next morning.\u201d"}, {"pk": 2841816, "translation": "NET", "book": 20, "chapter": 23, "verse": 33, "text": "Your eyes will see strange things, and your mind will speak perverse things.", "comment": "tn The feminine plural of \u05d6\u05b8\u05e8 (zar, \u201cstrange things\u201d) refers to the trouble one has in seeing and speaking when drunk."}, {"pk": 2841817, "translation": "NET", "book": 20, "chapter": 23, "verse": 34, "text": "And you will be like one who lies down in the midst of the sea, and like one who lies down on the top of the rigging.", "comment": "tn Heb \u201cheart.\u201d The idiom here means \u201cmiddle\u201d; KJV \u201cin the midst.\u201d
sn The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth."}, {"pk": 2841818, "translation": "NET", "book": 20, "chapter": 23, "verse": 35, "text": "You will say, \u201cThey have struck me, but I am not harmed! They beat me, but I did not know it! When will I awake? I will look for another drink.\u201d", "comment": "tn The last line has only \u201cI will add I will seek it again.\u201d The use of \u05d0\u05d5\u05b9\u05e1\u05b4\u05d9\u05e3 (\u2019osif) signals a verbal hendiadys with the next verb: \u201cI will again seek it.\u201d In this context the suffix on the verb refers to the wine \u2013 the drunkard wants to go and get another drink.
tn The phrase \u201cYou will say\u201d is supplied in the translation to make it clear that the drunkard is now speaking.
sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it."}, {"pk": 2841819, "translation": "NET", "book": 20, "chapter": 24, "verse": 1, "text": "Do not envy evil people, do not desire to be with them;", "comment": "tn Heb \u201cevil men,\u201d although the context indicates a generic sense.
tn The Hitpael jussive is from the verb that means \u201cto crave; to desire.\u201d This is more of a coveting, an intense desire."}, {"pk": 2841820, "translation": "NET", "book": 20, "chapter": 24, "verse": 2, "text": "for their hearts contemplate violence, and their lips speak harm.", "comment": "sn This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10\u201319; 3:31 and 23:17. D. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs [TOTC], 153)."}, {"pk": 2841821, "translation": "NET", "book": 20, "chapter": 24, "verse": 3, "text": "By wisdom a house is built, and through understanding it is established;", "comment": "sn The twentieth saying, vv. 3\u20134, concerns the use of wisdom for domestic enterprises. In Prov 9:1 wisdom was personified as a woman who builds a house; but here the emphasis is primarily on the building \u2013 it is a sign of security and prosperity (C. H. Toy, Proverbs [ICC], 442). One could still make a secondary application from this line for a household or \u201cfamily\u201d (cf. NCV, which sees this as a reference to the family).
tn The preposition \u05d1\u05bc\u05b0 (bet, \u201cby; through\u201d) in these two lines indicates means."}, {"pk": 2841822, "translation": "NET", "book": 20, "chapter": 24, "verse": 4, "text": "by knowledge its rooms are filled with all kinds of precious and pleasing treasures."}, {"pk": 2841823, "translation": "NET", "book": 20, "chapter": 24, "verse": 5, "text": "A wise warrior is strong, and a man of knowledge makes his strength stronger;", "comment": "tn The expression \u05d1\u05bc\u05b7\u05e2\u05d5\u05b9\u05d6 (ba\u2019oz) employs a beth essentiae, meaning he \u201cis strong,\u201d not \u201cin strength.\u201d
sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever), \u201cmighty man; hero; warrior.\u201d"}, {"pk": 2841824, "translation": "NET", "book": 20, "chapter": 24, "verse": 6, "text": "for with guidance you wage your war, and with numerous advisers there is victory.", "comment": "sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength \u2013 many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22."}, {"pk": 2841825, "translation": "NET", "book": 20, "chapter": 24, "verse": 7, "text": "Wisdom is unattainable for a fool; in court he does not open his mouth.", "comment": "tn Heb \u201c[city] gate,\u201d a metonymy of subject, meaning what goes on in the gate \u2013 court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term \u201ccourt\u201d has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV \u201cin a discussion\u201d; NLT \u201cWhen the leaders gather.\u201d
tc The MT reads \u05e8\u05b8\u05d0\u05de\u05d5\u05b9\u05ea (ra\u2019mot, \u201ccorals\u201d) \u2013 wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the \u05d0 (alef), the reading is \u05e8\u05b8\u05de\u05d5\u05b9\u05ea (ramot, \u201chigh\u201d), i.e., wisdom is too high \u2013 unattainable \u2013 for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.
sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning \u201cspeak\u201d). Wisdom is too high for the fool \u2013 it is beyond his ability."}, {"pk": 2841826, "translation": "NET", "book": 20, "chapter": 24, "verse": 8, "text": "The one who plans to do evil will be called a scheming person.", "comment": "tn Heb \u201cpossessor of schemes\u201d; NAB \u201can intriguer.\u201d The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the \u201cschemes\u201d are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: \u201cthe fool is capable of intense mental activity but it adds up to sin\u201d (W. McKane, Proverbs [OTL], 399)."}, {"pk": 2841827, "translation": "NET", "book": 20, "chapter": 24, "verse": 9, "text": "A foolish scheme is sin, and the scorner is an abomination to people.", "comment": "tn Heb \u201cthe scheme of folly\u201d (NIV similar). The genitive functions as an attributive genitive, meaning \u201cfoolish scheme.\u201d But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if \u201cfolly\u201d were metonymical).
tn Heb \u201cto a man\u201d; cf. CEV \u201cEveryone hates senseless fools.\u201d sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them."}, {"pk": 2841828, "translation": "NET", "book": 20, "chapter": 24, "verse": 10, "text": "If you faint in the day of trouble, your strength is small!", "comment": "tn Heb \u201cshow yourself slack\u201d (NASB similar). The verb \u05e8\u05b8\u05e4\u05b8\u05d4 (rafah) means \u201cto sink; to relax.\u201d In the causative stems it means \u201cto let slacken; to let go; to refrain; to fail; to do nothing.\u201d In the Hitpael stem BDB 952 s.v. defines it as \u201cto show yourself slack.\u201d It has also been rendered as \u201cgive up\u201d (NCV, CEV); \u201cfail\u201d (NLT); \u201cfalter\u201d (NIV). The colon implies a condition, for which the second part of the verse is the apodosis.
tn The verse employs a paronomasia to underscore the point: \u201ctrouble\u201d is \u05e6\u05b8\u05e8\u05b8\u05d4 (tsarah), literally \u201ca bind; a strait [or, narrow] place\u201d; \u201csmall\u201d is \u05e6\u05b7\u05e8 (tsar), with the same idea of \u201cnarrow\u201d or \u201cclose.\u201d
sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying."}, {"pk": 2841829, "translation": "NET", "book": 20, "chapter": 24, "verse": 11, "text": "Deliver those being taken away to death, and hold back those slipping to the slaughter.", "comment": "tn The idea of \u201cslipping\u201d (participle from \u05de\u05d5\u05b9\u05d8, mot) has troubled some commentators. G. R. Driver emends it to read \u201cat the point of\u201d (\u201cProblems in Proverbs,\u201d ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster \u2013 whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as \u201cstaggering.\u201dsn God holds people responsible for rescuing those who are in mortal danger. The use of \u201cdeath\u201d and \u201cslaughter\u201d seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil."}, {"pk": 2841830, "translation": "NET", "book": 20, "chapter": 24, "verse": 12, "text": "If you say, \u201cBut we did not know about this,\u201d does not the one who evaluates hearts consider? Does not the one who guards your life know? Will he not repay each person according to his deeds?", "comment": "tn Heb \u201cweighs\u201d (so NASB, NIV, NRSV) meaning \u201ctests\u201d or \u201cevaluates.\u201d
sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance."}, {"pk": 2841831, "translation": "NET", "book": 20, "chapter": 24, "verse": 13, "text": "Eat honey, my child, for it is good, and honey from the honeycomb is sweet to your taste.", "comment": "sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom."}, {"pk": 2841832, "translation": "NET", "book": 20, "chapter": 24, "verse": 14, "text": "Likewise, know that wisdom is sweet to your soul; if you find it, you will have a future, and your hope will not be cut off.", "comment": "tn D. W. Thomas argues for a meaning of \u201cseek\u201d in place of \u201cknow\u201d (\u201cNotes on Some Passages in the Book of Proverbs,\u201d JTS 38 [1937]: 400-403).
tn The phrase \u201cis sweet\u201d is supplied in the translation as a clarification.
tn Heb \u201cthere will be an end.\u201d The word is \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea (\u2019akhrit, \u201cafter-part, end\u201d). BDB 31 s.v. b says in a passage like this it means \u201ca future,\u201d i.e., a happy close of life, sometimes suggesting the idea of posterity promised to the righteous, often parallel to \u201chope.\u201d
tn The term \u201cit\u201d is supplied in the translation."}, {"pk": 2841833, "translation": "NET", "book": 20, "chapter": 24, "verse": 15, "text": "Do not lie in wait like the wicked against the place where the righteous live; do not assault his home.", "comment": "tn The word \u201cwicked\u201d could be taken as a vocative (cf. KJV, ASV, NASB, \u201cO wicked man\u201d); but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (\u201clike the wicked\u201d).
sn The saying warns that it is futile and self-defeating to mistreat God\u2019s people, for they survive \u2013 the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling."}, {"pk": 2841834, "translation": "NET", "book": 20, "chapter": 24, "verse": 16, "text": "Although a righteous person may fall seven times, he gets up again, but the wicked will be brought down by calamity.", "comment": "tn The verb could be translated with an English present tense (\u201care brought down,\u201d so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.
tn The clause beginning with \u05db\u05bc\u05b4\u05d9 (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (\u201calthough\u201d). Its verb then receives a modal nuance of possibility. The apodosis is then \u201cand he rises up,\u201d which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).sn The righteous may suffer adversity or misfortune any number of times \u2013 seven times here \u2013 but they will \u201crise\u201d for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140)."}, {"pk": 2841835, "translation": "NET", "book": 20, "chapter": 24, "verse": 17, "text": "Do not rejoice when your enemy falls, and when he stumbles do not let your heart rejoice,", "comment": "sn The saying (vv. 17, 18) warns against gloating over the misfortune of one\u2019s enemies. The prohibition is formed with two negated jussives \u201cdo not rejoice\u201d and \u201clet not be glad,\u201d the second qualified by \u201cyour heart\u201d as the subject, signifying the inner satisfaction of such a defeat."}, {"pk": 2841836, "translation": "NET", "book": 20, "chapter": 24, "verse": 18, "text": "lest the LORD see it, and be displeased, and turn his wrath away from him.", "comment": "tn Heb \u201cand [it is] evil in his eyes.\u201d
sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17\u201318). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God\u2019s enemies \u2013 even the book of Proverbs says that brings joy to the community."}, {"pk": 2841837, "translation": "NET", "book": 20, "chapter": 24, "verse": 19, "text": "Do not fret because of evil people or be envious of wicked people,"}, {"pk": 2841838, "translation": "NET", "book": 20, "chapter": 24, "verse": 20, "text": "for the evil person has no future, and the lamp of the wicked will be extinguished.", "comment": "sn The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them \u2013 nothing to envy, or as C. H. Toy explains, there will be no good outcome for their lives (Proverbs [ICC], 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.
tn Heb \u201cthere is no end [i.e., future] for the evil.\u201d"}, {"pk": 2841839, "translation": "NET", "book": 20, "chapter": 24, "verse": 21, "text": "Fear the LORD, my child, as well as the king, and do not associate with rebels,", "comment": "tn Heb \u201cdo not get mixed up with\u201d; cf. TEV \u201cHave nothing to do with\u201d; NIV \u201cdo not join with.\u201d The verb \u05e2\u05b8\u05e8\u05b7\u05d1 (\u2019arav) is used elsewhere meaning \u201cto exchange; to take on pledge.\u201d In the Hitpael stem it means \u201cto have fellowship; to share; to associate with.\u201d Some English versions (e.g., KJV) interpret as \u201cto meddle\u201d in this context, because \u201cto have fellowship\u201d is certainly not what is meant.
tn Heb \u201cmy son,\u201d but there is no indication in the immediate context that this should be limited only to male children.
tn The form rendered \u201crebellious\u201d is difficult; it appears to be the Qal active participle, plural, from \u05e9\u05c1\u05b8\u05e0\u05b8\u05d4 (shanah), \u201cto change\u201d \u2013 \u201cthose who change.\u201d The RV might have thought of the idea of \u201cchange\u201d when they rendered it \u201cpolitical agitators.\u201d The Syriac and Tg. Prov 24:21 have \u201cfools,\u201d the Latin has \u201cdetractors,\u201d and the LXX reads, \u201cdo not disobey either of them,\u201d referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of \u201cchangers\u201d is retained, it would have to mean people who at one time feared God and the king but no longer do."}, {"pk": 2841840, "translation": "NET", "book": 20, "chapter": 24, "verse": 22, "text": "for suddenly their destruction will overtake them, and who knows the ruinous judgment both the LORD and the king can bring?", "comment": "tn Heb \u201cwill rise\u201d (so NASB).
tn Heb \u201cthe ruin of the two of them.\u201d Judgment is sent on the rebels both by God and the king. The term \u05e4\u05bc\u05b4\u05d9\u05d3 (pid, \u201cruin; disaster\u201d) is a metonymy of effect, the cause being the sentence of judgment (= \u201cruinous judgment\u201d in the translation; cf. NLT \u201cpunishment\u201d). The word \u201ctwo of them\u201d is a subjective genitive \u2013 they two bring the disaster on the rebels. The referents (the Lord and the king) have been specified in the translation for clarity.sn The reward for living in peace under God in this world is that those who do will escape the calamities that will fall on the rebellious. Verse 21a is used in 1 Peter 2:17, and v. 22 is used in Romans 13:1\u20137 (v. 4). This is the thirtieth and last of this collection."}, {"pk": 2841841, "translation": "NET", "book": 20, "chapter": 24, "verse": 23, "text": "These sayings also are from the wise: To show partiality in judgment is terrible:", "comment": "tn Heb \u201cnot good.\u201d This is a figure known as tapeinosis \u2013 a deliberate understatement to emphasize a worst-case scenario: \u201cit is terrible!\u201d
tn Heb \u201cto recognize faces\u201d; KJV, ASV \u201cto have respect of persons\u201d; NLT \u201cto show favoritism.\u201d"}, {"pk": 2841842, "translation": "NET", "book": 20, "chapter": 24, "verse": 24, "text": "The one who says to the guilty, \u201cYou are innocent,\u201d peoples will curse him, and nations will denounce him.", "comment": "tn The word means \u201cwicked; guilty\u201d or \u201ccriminal\u201d; the contrast could be \u201cwicked \u2013 righteous\u201d (cf. KJV, ASV, NAB, NASB) or \u201cinnocent \u2013 guilty\u201d (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.
tn Or \u201crighteous\u201d; the same Hebrew word may be translated either \u201cinnocent\u201d or \u201crighteous\u201d depending on the context.
tn The verb means \u201cto be indignant.\u201d It can be used within the range of \u201chave indignation,\u201d meaning \u201cloathe\u201d or \u201cabhor,\u201d or express indignation, meaning \u201cdenounce\u201d or \u201ccurse.\u201d In this passage, in collocation with the previous term \u201ccurse,\u201d the latter is intended (cf. NAB, NIV, NLT)."}, {"pk": 2841843, "translation": "NET", "book": 20, "chapter": 24, "verse": 25, "text": "But there will be delight for those who convict the guilty, and a pleasing blessing will come on them.", "comment": "tn The verb means \u201cto be pleasant; to be delightful.\u201d The imperfect tense promises that there \u201cwill be delight\u201d to those who rebuke the wicked.
tn The expression is \u05d1\u05b4\u05e8\u05b0\u05db\u05bc\u05b7\u05ea\u05be\u05d8\u05d5\u05b9\u05d1 (birkat-tov, \u201cblessing of good\u201d); the genitive \u201cgood\u201d has to be an attributive genitive modifying \u201cblessings.\u201d The word is general enough to mean any number of things \u2013 rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the \u201cblessing\u201d here as prosperity (cf. NAB, TEV, CEV).
tn \u201cThe guilty\u201d is supplied in the translation for clarity based on the preceding context. See the previous note on the word \u201cconvict\u201d: If a non-forensic context is preferred for vv. 23\u201325, \u201cwicked\u201d would be supplied here.
tn The verb \u05d9\u05b8\u05db\u05b7\u05d7 (yakhakh) means \u201cto decide; to adjudge; to prove.\u201d This word occurs frequently in the book of Proverbs meaning \u201cto reprove\u201d or \u201cto rebuke.\u201d It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do (cf. KJV, NASB, NRSV), or (2) convicting them in a legal setting (cf. NAB, NIV, NLT). In light of the previous forensic context the second sense is preferred here."}, {"pk": 2841844, "translation": "NET", "book": 20, "chapter": 24, "verse": 26, "text": "Like a kiss on the lips is the one who gives an honest answer.", "comment": "tn Heb \u201cthe one who returns right words kisses the lips.\u201d This is an implied comparison for giving an honest answer. Honesty is like a kiss. The kiss would signify love, devotion, sincerity, and commitment (in that culture) \u2013 an outward expression of what is in the heart. It is an apt illustration of telling the truth. Some English versions now replace the figure to avoid cultural misunderstanding (cf. TEV, CEV \u201ca sign of true friendship\u201d; NLT \u201can honor\u201d)."}, {"pk": 2841845, "translation": "NET", "book": 20, "chapter": 24, "verse": 27, "text": "Establish your work outside and get your fields ready; afterward build your house.", "comment": "tn The perfect tense with vav following the imperatives takes on the force of an imperative here.
sn If the term \u201chouse\u201d is understood literally, the proverb would mean that one should be financially secure before building a house (cf. NLT). If \u201chouse\u201d is figurative for household (metonymy of subject: children or family), the proverb would mean that one should have financial security and provision before starting a family. Some English versions suggest the latter meaning by using the word \u201chome\u201d for \u201chouse\u201d (e.g., TEV, CEV)."}, {"pk": 2841846, "translation": "NET", "book": 20, "chapter": 24, "verse": 28, "text": "Do not be a witness against your neighbor without cause, and do not deceive with your words.", "comment": "sn The legal setting of these sayings continues with this warning against being a false accuser. The \u201cwitness\u201d in this line is one who has no basis for his testimony. \u201cWithout cause\u201d is the adverb from \u05d7\u05b8\u05e0\u05b8\u05df (khanan), which means \u201cto be gracious.\u201d The adverb means \u201cwithout a cause; gratis; free.\u201d It is also cognate to the word \u05d7\u05b5\u05df (\u201cgrace\u201d or \u201cunmerited [or, undeserved] favor.\u201d The connotation is that the opposite is due. So the adverb would mean that there was no cause, no justification for the witness, but that the evidence seemed to lie on the other side.
tn Heb \u201clips.\u201d The term \u201clips\u201d is a metonymy of cause; it means \u201cwhat is said.\u201d Here it refers to what is said in court as a false witness."}, {"pk": 2841847, "translation": "NET", "book": 20, "chapter": 24, "verse": 29, "text": "Do not say, \u201cI will do to him just as he has done to me; I will pay him back according to what he has done.\u201d", "comment": "sn Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43\u201345; Rom 12:9). According to the Talmud, Hillel said, \u201cDo not do to others what you would not have them do unto you\u201d (b. Sanhedrin 31a).
tn Heb \u201crepay to the man.\u201d The verb is \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv), which in the Hiphil stem means \u201cto restore; to repay; to return\u201d (cf. TEV, CEV, NLT \u201cI\u2019ll get even\u201d). The idea is that of repaying someone for what he did."}, {"pk": 2841848, "translation": "NET", "book": 20, "chapter": 24, "verse": 30, "text": "I passed by the field of a sluggard, by the vineyard of one who lacks wisdom.", "comment": "tn Heb \u201clacks heart\u201d; KJV \u201cunderstanding\u201d; NAB, NASB, NLT \u201csense.\u201d"}, {"pk": 2841849, "translation": "NET", "book": 20, "chapter": 24, "verse": 31, "text": "I saw that thorns had grown up all over it, the ground was covered with weeds, and its stone wall was broken down.", "comment": "tn Heb \u201cits face\u201d (so KJV, ASV).
tn The Hebrew term \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, traditionally \u201cand, lo\u201d [KJV, ASV]) is a deictic particle that calls attention to what comes next. \u201cAnd look\u201d is too abrupt here; \u201cI saw\u201d calls attention to the field that was noticed."}, {"pk": 2841850, "translation": "NET", "book": 20, "chapter": 24, "verse": 32, "text": "When I saw this, I gave careful consideration to it; I received instruction from what I saw:", "comment": "tn Heb \u201cI looked, I received instruction.\u201d There are four verbs in the two parts of this verse: \u201cI saw\u2026I set\u2026I saw\u2026I received.\u201d It is clear that the first two verbs in each half verse are the foundation for the next two. At the beginning of the verse the form is the preterite with the vav (\u05d5) consecutive; it can be subordinated as a temporal clause to the next verb, probably to be identified as a preterite with the vav \u2013 \u201cwhen I saw, I put.\u201d The next two verbs are both perfect tenses; their construction would parallel the first half of the verse, even though there are no conjunctions here \u2013 \u201c[when] I saw, I received.\u201dsn The teacher makes several observations of the state of the sluggard that reveal that his continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person.
sn Heb \u201cI set my heart.\u201d The \u201cheart\u201d represents the mind and the will combined; to \u201cset\u201d the mind and will means to give careful consideration to what was observed."}, {"pk": 2841851, "translation": "NET", "book": 20, "chapter": 24, "verse": 33, "text": "\u201cA little sleep, a little slumber, a little folding of the hands to relax,"}, {"pk": 2841852, "translation": "NET", "book": 20, "chapter": 24, "verse": 34, "text": "and your poverty will come like a bandit, and your need like an armed robber.\u201d", "comment": "tn Heb \u201ca man of shield.\u201d This could refer to an armed warrior (so NRSV) but in this context, in collocation with the other word for \u201crobber\u201d in the previous line, it must refer to an armed criminal."}, {"pk": 2841853, "translation": "NET", "book": 20, "chapter": 25, "verse": 1, "text": "These also are proverbs of Solomon, which the men of King Hezekiah of Judah copied:", "comment": "sn This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah\u2019s sages (between 715 b.c. and 687 b.c.). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon\u2019s time, but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chapters 28-29 are similar to 10-16, but chapters 25-27 differ in having few references to God."}, {"pk": 2841854, "translation": "NET", "book": 20, "chapter": 25, "verse": 2, "text": "It is the glory of God to conceal a matter, and it is the glory of a king to search out a matter.", "comment": "sn The two infinitives form the heart of the contrast \u2013 \u201cto conceal a matter\u201d and \u201cto search out a matter.\u201d God\u2019s government of the universe is beyond human understanding \u2013 humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God\u2019s representatives must also try to represent his will in human affairs \u2013 they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2\u201327, see G. E. Bryce, \u201cAnother Wisdom \u2018Book\u2019 in Proverbs,\u201d JBL 91 (1972): 145-57.
sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom."}, {"pk": 2841855, "translation": "NET", "book": 20, "chapter": 25, "verse": 3, "text": "As the heaven is high and the earth is deep so the hearts of kings are unsearchable.", "comment": "tn Heb \u201cheavens for height and earth for depth.\u201d The proverb is clearly intending the first line to be an illustration of the second \u2013 it is almost emblematic parallelism.
sn The proverb is affirming a simple fact: The king\u2019s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are \u201cabove their heads\u201d or \u201ctoo deep for them.\u201d They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power."}, {"pk": 2841856, "translation": "NET", "book": 20, "chapter": 25, "verse": 4, "text": "Remove the dross from the silver, and material for the silversmith will emerge;", "comment": "tn The Hebrew \u05db\u05bc\u05b6\u05dc\u05b4\u05d9 (keli) means \u201cvessel; utensil\u201d (cf. KJV, ASV, NASB). But purging dross from silver does not produce a \u201cvessel\u201d for the silversmith. Some versions therefore render it \u201cmaterial\u201d (e.g., NIV, NRSV). The LXX says \u201cthat it will be entirely pure.\u201d So D. W. Thomas reads \u05db\u05bc\u05b8\u05dc\u05b4\u05d9\u05dc (kalil) and translates it \u201cpurified completely\u201d (\u201cNotes on Some Passages in the Book of Proverbs,\u201d VT 15 [1965]: 271-79; cf. NAB). W. McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs [OTL], 580; cf. TEV \u201ca thing of beauty\u201d). The easiest explanation is that \u201cvessel\u201d is a metonymy of effect, \u201cvessel\u201d put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs)."}, {"pk": 2841857, "translation": "NET", "book": 20, "chapter": 25, "verse": 5, "text": "remove the wicked from before the king, and his throne will be established in righteousness.", "comment": "sn \u201cThrone\u201d is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).
sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be \u201cestablished in righteousness\u201d \u2013 it will endure through righteousness (cf. NLT \u201cmade secure by justice\u201d). But as J. H. Greenstone says, \u201cThe king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers\u201d (Proverbs, 264).
sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom."}, {"pk": 2841858, "translation": "NET", "book": 20, "chapter": 25, "verse": 6, "text": "Do not honor yourself before the king, and do not stand in the place of great men;"}, {"pk": 2841859, "translation": "NET", "book": 20, "chapter": 25, "verse": 7, "text": "for it is better for him to say to you, \u201cCome up here,\u201d than to put you lower before a prince, whom your eyes have seen.", "comment": "tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT).
tn The phrase \u201cfor him\u201d is supplied in the translation for clarity.
tn The two infinitives construct form the contrast in this \u201cbetter\u201d sayings; each serves as the subject of its respective clause.
sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation; but it would be an honor to have everyone in court hear the promotion by the king."}, {"pk": 2841860, "translation": "NET", "book": 20, "chapter": 25, "verse": 8, "text": "Do not go out hastily to litigation, or what will you do afterward when your neighbor puts you to shame?", "comment": "tn The clause begins with \u05e4\u05bc\u05b6\u05df (pen, \u201clest\u201d) which seems a bit out of place in this line. C. H. Toy suggests changing it to \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor\u201d) to make a better connection, instead of supplying an ellipsis: \u201clest it be said what\u2026\u201d (Proverbs [ICC], 461).
tn Heb \u201cdo not go out hastily to strive\u201d; the verb \u201cto strive\u201d means dispute in the legal context. The last clause of v. 7, \u201cwhat your eyes have seen,\u201d does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.sn The Hebrew verb \u05e8\u05b4\u05d9\u05d1 (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly."}, {"pk": 2841861, "translation": "NET", "book": 20, "chapter": 25, "verse": 9, "text": "When you argue a case with your neighbor, do not reveal the secret of another person,", "comment": "tn The verse begins with the direct object \u05e8\u05b4\u05d9\u05d1\u05b0\u05da\u05b8 (ribkha, \u201cyour case\u201d) followed by the imperative from the same root, \u05e8\u05b4\u05d9\u05d1 (riv, \u201cargue\u201d). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: \u201cArgue\u2026but do not reveal,\u201d or better, \u201cWhen you argue\u2026do not reveal.\u201d
sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else\u2019s quarrel."}, {"pk": 2841862, "translation": "NET", "book": 20, "chapter": 25, "verse": 10, "text": "lest the one who hears it put you to shame and your infamy will never go away.", "comment": "tn The noun \u05d3\u05bc\u05b4\u05d1\u05bc\u05b8\u05d4 (dibbah, \u201cinfamy; defamation; evil report; whispering\u201d) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person\u2019s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV)."}, {"pk": 2841863, "translation": "NET", "book": 20, "chapter": 25, "verse": 11, "text": "Like apples of gold in settings of silver, so is a word skillfully spoken.", "comment": "sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The \u201capples of gold\u201d (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.
tn Heb \u201con its wheels.\u201d This expression means \u201captly, fittingly.\u201d The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: \u201cThe stichos is a wheel, and the sentence consisting of two wheels is a \u2018well-turned\u2019 expression\u201d (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value."}, {"pk": 2841864, "translation": "NET", "book": 20, "chapter": 25, "verse": 12, "text": "Like an earring of gold and an ornament of fine gold, so is a wise reprover to the ear of the one who listens.", "comment": "sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.
tn The \u201cear of the listener\u201d refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB \u201can obedient ear.\u201d"}, {"pk": 2841865, "translation": "NET", "book": 20, "chapter": 25, "verse": 13, "text": "Like the cold of snow in the time of harvest, so is a faithful messenger to those who send him, for he refreshes the heart of his masters.", "comment": "sn The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. R. N. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole (Proverbs [CBC], 148); this seems rather forced. J. H. Greenstone following Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests it might refer to the refreshing breeze that comes from snow-capped mountains (Proverbs, 260). C. H. Toy suggests a snow-cooled drink (Proverbs [ICC], 464), and W. McKane an application of ice water to the forehead (Proverbs [OTL], 585). Some English versions replace \u201csnow\u201d with \u201cwater\u201d (cf. TEV \u201ccold water\u201d; CEV \u201ccool water\u201d). These all attempt to explain the simile; but the point is clear enough, a faithful servant is refreshing to his master. The analogy could be hypothetical \u2013 as refreshing as the coolness of snow would be in harvest time.
tn Heb \u201che restores the life [or, soul] of his masters.\u201d The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master\u2019s spirit and so is \u201crefreshing.\u201d"}, {"pk": 2841866, "translation": "NET", "book": 20, "chapter": 25, "verse": 14, "text": "Like cloudy skies and wind that produce no rain, so is the one who boasts of a gift not given.", "comment": "sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people\u2019s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.
tn The form \u05de\u05b4\u05ea\u05b0\u05d4\u05b7\u05dc\u05bc\u05b5\u05dc (mithallel) is the Hitpael participle of the well-known word for \u201cpraise\u201d; but in this stem it means \u201cto praise oneself\u201d or \u201cto boast.\u201d The description of \u201cwindbag\u201d seems appropriate in this context.
tn Heb \u201ca gift of falsehood.\u201d This would mean that the individual brags about giving a gift, when there is no gift."}, {"pk": 2841867, "translation": "NET", "book": 20, "chapter": 25, "verse": 15, "text": "Through patience a ruler can be persuaded, and a soft tongue can break a bone.", "comment": "tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.
tn Heb \u201clong of anger\u201d or \u201cforbearance\u201d (so NASB).
tn The \u201ctongue\u201d is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (\u201clong of anger\u201d) \u2013 through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV \u201ccan even convince rulers\u201d).
sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the \u201csoftness of the tongue.\u201d Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition."}, {"pk": 2841868, "translation": "NET", "book": 20, "chapter": 25, "verse": 16, "text": "When you find honey, eat only what is sufficient for you, lest you become stuffed with it and vomit it up.", "comment": "tn The verse simply begins \u201cyou have found honey.\u201d Some turn this into an interrogative clause for the condition laid down (cf. KJV, ASV, NASB, NLT); most make the form in some way subordinate to the following instruction: \u201cwhen you find\u2026eat.\u201d
sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.
tn The verb means \u201cto be satisfied; to be sated; to be filled.\u201d Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb \u201cstuffed\u201d conveys this idea well."}, {"pk": 2841869, "translation": "NET", "book": 20, "chapter": 25, "verse": 17, "text": "Don\u2019t set foot too frequently in your neighbor\u2019s house, lest he become weary of you and hate you.", "comment": "tn Heb \u201cgets full.\u201d This verb means \u201cto be sated; to be satisfied; to be filled.\u201d It is often used with reference to food, but here it refers to frequent visits that wear out one\u2019s welcome (cf. NLT).
tn Heb \u201cmake your foot rare.\u201d The verb is \u05d4\u05b9\u05e7\u05b7\u05e8 (hoqar), the Hiphil imperative of \u05d9\u05b8\u05e7\u05b7\u05e8 (yaqar, \u201cto be rare; to be precious\u201d). To \u201cmake one\u2019s foot rare\u201d would mean to keep the visits to a minimum as well as making them valuable \u2013 things increase in value, according to the nuances of this word, when they are rare."}, {"pk": 2841870, "translation": "NET", "book": 20, "chapter": 25, "verse": 18, "text": "Like a club or a sword or a sharp arrow, so is the one who testifies against his neighbor as a false witness.", "comment": "sn The first line identifies the emblem of the proverb: False witnesses are here compared to deadly weapons because they can cause the death of innocent people (e.g., Exod 20:16; Deut 5:20; and Prov 14:5).
tn While \u05e2\u05b5\u05d3 (\u2019ed) could be interpreted as \u201cevidence\u201d (a meaning that came from a metonymy \u2013 what the witness gives in court), its normal meaning is \u201cwitness.\u201d Here it would function as an adverbial accusative, specifying how he would answer in court.
tn The verb \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah) followed by the preposition \u05d1\u05bc\u05b0 (bet) with its object means \u201cto testify against\u201d (answer against someone). With the preposition \u05dc\u05b0 (lamed) it would mean \u201cto testify for\u201d someone. Here the false witness is an adversary, hence the comparison with deadly weapons."}, {"pk": 2841871, "translation": "NET", "book": 20, "chapter": 25, "verse": 19, "text": "Like a bad tooth or a foot out of joint, so is confidence in an unfaithful person at the time of trouble.", "comment": "tn Since there is no preposition to clarify the construction, there are two ways to take the term \u05de\u05b4\u05d1\u05b0\u05d8\u05b8\u05d7 (mivtakh, \u201cconfidence\u201d) in the context. It can either refer (1) to reliance on an unfaithful person, or it can refer (2) to that on which the unfaithful person relies. C. H. Toy argues for the second, that what the faithless person relies on will fail him in the time of trouble (Proverbs [ICC], 466). This view requires a slight change in the MT to make \u201cconfidence\u201d a construct noun (i.e., the confidence of the faithless); the first view, which fits better the MT as it stands, says that \u201cconfidence [in] a faithless person\u201d is like relying on a decaying tooth or a lame foot. This is the view preferred in most English versions, including the present one.
tn Heb \u201cin the day of trouble\u201d; KJV, NASB \u201cin time of trouble.\u201d
sn The similes in this emblematic parallelism focus on things that are incapable of performing certain activities \u2013 they are either too painful to use or are ineffective."}, {"pk": 2841872, "translation": "NET", "book": 20, "chapter": 25, "verse": 20, "text": "Like one who takes off a garment on a cold day, or like vinegar poured on soda, so is one who sings songs to a heavy heart.", "comment": "tn The second simile mentions pouring vinegar on soda. The LXX has \u201cscab,\u201d but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar.
tc The consonants of the Hebrew text of this verse are similar to the consonants in v. 19. The LXX has a much longer reading: \u201cLike vinegar is bad for a wound, so a pain that afflicts the body afflicts the heart. Like a moth in a garment, and a worm in wood, so the pain of a man wounds the heart\u201d (NRSV follows much of the LXX reading; NAB follows only the second sentence of the LXX reading). The idea that v. 20 is a dittogram is not very convincing; and the Greek version is too far removed to be of help in the matter.
sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9)."}, {"pk": 2841873, "translation": "NET", "book": 20, "chapter": 25, "verse": 21, "text": "If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink,"}, {"pk": 2841874, "translation": "NET", "book": 20, "chapter": 25, "verse": 22, "text": "for you will heap coals of fire on his head, and the LORD will reward you.", "comment": "sn The imagery of the \u201cburning coals\u201d represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42\u201345; 1 Sam 24:18\u201320; Rom 12:20). The coals then would be an implied comparison with a searing conscience.
sn The second consequence of treating enemies with kindness is that the Lord will reward the act. The fact that this is promised shows that the instruction here belongs to the religious traditions of Israel."}, {"pk": 2841875, "translation": "NET", "book": 20, "chapter": 25, "verse": 23, "text": "The north wind brings forth rain, and a gossiping tongue brings forth an angry look.", "comment": "tn The phrase \u201cbrings forth\u201d does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity.
sn One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41\u201344). C. H. Toy suggests that the expression is general, referring to a northwest wind \u2013 unless it is an error (Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (\u201cProv 25:23,\u201d VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb \u201cbrings forth\u201d (\u05ea\u05bc\u05b0\u05d7\u05d5\u05b9\u05dc\u05b5\u05dc, t\u00ffkholel); he suggests redefining it to mean \u201crepels, holds back\u201d (cf. KJV \u201cdriveth away\u201d). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.
tn Heb \u201ca tongue of secret\u201d or \u201ca hidden tongue,\u201d referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV \u201ca backbiting tongue\u201d).
sn The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain."}, {"pk": 2841876, "translation": "NET", "book": 20, "chapter": 25, "verse": 24, "text": "It is better to live on a corner of the housetop than in a house in company with a quarrelsome wife.", "comment": "tn This proverb is identical with 21:9; see the notes there."}, {"pk": 2841877, "translation": "NET", "book": 20, "chapter": 25, "verse": 25, "text": "Like cold water to a weary person, so is good news from a distant land.", "comment": "tn Heb \u201ca weary [or, faint] soul\u201d (so NASB, NIV); KJV, ASV, NRSV \u201ca thirsty soul,\u201d but \u201csoul\u201d here refers to the whole person.
sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30)."}, {"pk": 2841878, "translation": "NET", "book": 20, "chapter": 25, "verse": 26, "text": "Like a muddied spring and a polluted well, so is a righteous person who gives way before the wicked.", "comment": "tn The verb \u05de\u05b8\u05d8 (mat) means \u201cto give way; to move.\u201d This probably refers to the integrity of the righteous being lost \u2013 comparing it to moving [off course]. T. T. Perowne writes, \u201cTo see a righteous man moved from his steadfastness through fear or favour in the presence of the wicked is as disheartening as to find the stream turbid and defiled at which you were longing to quench your thirst\u201d (Proverbs, 161). But the line may refer to the loss of social standing and position by the righteous due to the plots of the wicked \u2013 just as someone muddied the water, someone made the righteous slip from his place.
tn The Hophal participle from \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat, \u201cto ruin; to destroy; to corrupt\u201d) provides a general description \u2013 the well has been \u201cruined\u201d or \u201ccorrupted\u201d (so ASV) and is therefore unusable.
tn The Niphal participle is from \u05e8\u05b8\u05e4\u05b7\u05e1 (rafas), which means \u201cto stamp; to tread; to foul by treading [or, by stamping].\u201d BDB 952 s.v. defines it here as a \u201cfountain befouled.\u201d The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it."}, {"pk": 2841879, "translation": "NET", "book": 20, "chapter": 25, "verse": 27, "text": "It is not good to eat too much honey, nor is it honorable for people to seek their own glory.", "comment": "tn Heb \u201cand the investigation of their glory is not glory.\u201d This line is difficult to understand but it forms an analogy to honey \u2013 glory, like honey, is good, but not to excess. The LXX rendered this, \u201cit is proper to honor notable sayings.\u201d A. A. MacIntosh suggests, \u201cHe who searches for glory will be distressed\u201d (\u201cA Note on Prov 25:27,\u201d VT 20 [1970]: 112-14). G. E. Bryce has \u201cto search out difficult things is glorious\u201d (\u201cAnother Wisdom \u2018Book\u2019 in Proverbs,\u201d JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, \u201cto seek difficult things is as glory\u201d (\u201cProverbs 25:27 Once Again,\u201d VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: \u201cseeking their glory [is not] glory.\u201d It is saying that seeking one\u2019s own glory is dishonorable.
sn This is a figure of speech known as tapeinosis \u2013 a deliberate understatement to emphasize a worst-case scenario: \u201cit is bad!\u201d"}, {"pk": 2841880, "translation": "NET", "book": 20, "chapter": 25, "verse": 28, "text": "Like a city that is broken down and without a wall, so is a person who cannot control his temper.", "comment": "tn Heb \u201cwhose spirit lacks restraint\u201d (ASV similar). A person whose spirit (\u05e8\u05d5\u05bc\u05d7\u05b7, ruakh) \u201clacks restraint\u201d is one who is given to outbursts of passion, who lacks self-control (cf. NIV, NRSV, CEV, NLT). This person has no natural defenses but reveals his true nature all the time. The proverb is stating that without self-control a person is vulnerable, like a city without defenses."}, {"pk": 2841881, "translation": "NET", "book": 20, "chapter": 26, "verse": 1, "text": "Like snow in summer or rain in harvest, so honor is not fitting for a fool.", "comment": "sn The first twelve verses of this chapter, Prov 26:1\u201312, are sometimes called \u201cthe Book of Fools\u201d because they deal with the actions of fools.
sn \u201cHonor\u201d in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, \u201cNotes on Some Passages in the Book of Proverbs,\u201d VT 15 (1965): 271-79."}, {"pk": 2841882, "translation": "NET", "book": 20, "chapter": 26, "verse": 2, "text": "Like a fluttering bird or like a flying swallow, so a curse without cause does not come to rest.", "comment": "tn Heb \u201ccauseless curse\u201d (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated \u201ccauseless\u201d is the adverb from \u05b8\u05d7\u05e0\u05b7\u05df (khanan); it means \u201cwithout cause; gratuitous.\u201dsn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.
tc The MT has the negative with the verb \u201cto enter; to come\u201d to mean \u201cwill not come\u201d (\u05dc\u05b9\u05d0 \u05ea\u05b8\u05d1\u05b9\u05d0, lo\u2019 tavo\u2019). This is interpreted to mean \u201cwill not come to rest\u201d or \u201cwill not come home.\u201d Some commentators have taken the Qere reading of \u05dc\u05d5\u05b9 (lo) instead, and read it as \u201cwill come home to him.\u201d This is also a little difficult; but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible; but there is no referent for the suffix, making it syntactically difficult."}, {"pk": 2841883, "translation": "NET", "book": 20, "chapter": 26, "verse": 3, "text": "A whip for the horse and a bridle for the donkey, and a rod for the backs of fools!", "comment": "sn A fool must be disciplined by force like an animal \u2013 there is no reasoning. The fool is as difficult to manage as the donkey or horse."}, {"pk": 2841884, "translation": "NET", "book": 20, "chapter": 26, "verse": 4, "text": "Do not answer a fool according to his folly, lest you yourself also be like him.", "comment": "sn The person who descends to the level of a fool to argue with him only looks like a fool as well.
sn One should not answer a fool\u2019s foolish questions in line with the fool\u2019s mode of reasoning (J. H. Greenstone, Proverbs, 274)."}, {"pk": 2841885, "translation": "NET", "book": 20, "chapter": 26, "verse": 5, "text": "Answer a fool according to his folly, lest he be wise in his own estimation.", "comment": "tn Heb \u201cin his own eyes\u201d (so NAB, NASB, NIV).
sn The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. While this does not resolve the issue, it does give a sound application for the two verses together \u2013 in negligible issues one should just ignore the stupid person, but in issues that matter the fool must be dealt with, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). The text presents two proverbs each of which presents an aspect of the whole truth. One should not lower himself to the level of the fool, but there are times when the lesser of two evils is to do so, other than let the fool gain confidence that he is a wise person or be considered wise by others. Paul, for example, talked like a \u201cfool\u201d to correct the foolish ideas of the Corinthians (2 Cor 11:16\u201317; 12:11)."}, {"pk": 2841886, "translation": "NET", "book": 20, "chapter": 26, "verse": 6, "text": "Like cutting off the feet or drinking violence, so is sending a message by the hand of a fool.", "comment": "sn Sending a messenger on a mission is like having another pair of feet. But if the messenger is a fool, this proverb says, not only does the sender not have an extra pair of feet \u2013 he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses \u201cviolence,\u201d a term for violent social wrongs and injustice. The metaphorical idea of \u201cdrinking\u201d violence means suffering violence \u2013 it is one\u2019s portion. So sending a fool on a mission will have injurious consequences.
sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger.
tn The participle could be taken as the subject of the sentence: \u201cthe one who sends\u2026cuts off\u2026and drinks.\u201d"}, {"pk": 2841887, "translation": "NET", "book": 20, "chapter": 26, "verse": 7, "text": "Like legs that hang limp from the lame, so is a proverb in the mouth of fools.", "comment": "tn The proverb does not begin with a \u05db\u05bc\u05b0 (bet) preposition to indicate a simile; but the analogy within the verse makes it clear that the first line is the emblem. The conjunction vav then indicates the equation \u2013 \u201cso.\u201d
tn Heb \u201clike the legs which hang down from the lame\u201d (so NASB). The is \u05d3\u05bc\u05b7\u05dc\u05b0\u05d9\u05d5\u05bc (dalyu), from \u05d3\u05bc\u05b8\u05dc\u05b7\u05dc (dalal, \u201cto hang; to be low; to languish\u201d) although the spelling of the form indicates it would be from \u05d3\u05bc\u05b8\u05dc\u05b8\u05d4 (dalah, \u201cto draw\u201d [water]). The word indicates the uselessness of the legs \u2013 they are there but cannot be used. Luther gave the verse a fanciful but memorable rendering: \u201cLike dancing to a cripple, so is a proverb in the mouth of the fool.\u201d
sn As C. H. Toy puts it, the fool is a \u201cproverb-monger\u201d (Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him even though he repeats it."}, {"pk": 2841888, "translation": "NET", "book": 20, "chapter": 26, "verse": 8, "text": "Like tying a stone in a sling, so is giving honor to a fool.", "comment": "tn The translation \u201clike tying a stone in a sling\u201d seems to make the most sense, even though the word for \u201csling\u201d occurs only here. sn The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool."}, {"pk": 2841889, "translation": "NET", "book": 20, "chapter": 26, "verse": 9, "text": "Like a thorn that goes into the hand of a drunkard, so is a proverb in the mouth of a fool.", "comment": "sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.
sn The picture is one of seizing a thornbush and having the thorn pierce the hand (\u05e2\u05b8\u05dc\u05b8\u05d4 \u05d1\u05b0\u05d9\u05b7\u05d3\u05be, \u2019alah v\u00ffyad). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick (Proverbs [ICC], 475). In this regard cf. NLT \u201ca thornbush brandished by a drunkard.\u201d"}, {"pk": 2841890, "translation": "NET", "book": 20, "chapter": 26, "verse": 10, "text": "Like an archer who wounds at random, so is the one who hires a fool or hires any passer-by.", "comment": "tn Heb \u201cwho wounds everyone\u201d (so NASB). A similar rendering is given by ASV, NAB, NIV, NRSV, and NLT; it is the only one that makes sense out of a verse that most commentators consider hopelessly corrupt. That is not to say it is the correct rendering, only that it makes sense as a required negative statement in a proverb. The first line has \u05e8\u05b7\u05d1 \u05de\u05b0\u05d7\u05d5\u05b9\u05dc\u05b5\u05dc\u05be\u05db\u05bc\u05b9\u05dc (rav m\u00ffkholel-col). The first word, \u05e8\u05b7\u05d1 (rav), can mean \u201carcher,\u201d \u201c master,\u201d or \u201cmuch.\u201d The verb \u05de\u05b0\u05d7\u05d5\u05b9\u05dc\u05b5\u05dc (m\u00ffkholel) can mean \u201cto wound\u201d or \u201cto bring forth.\u201d The possibilities are: \u201ca master performs [or, produces] all,\u201d \u201ca master injures all,\u201d \u201can archer wounds all,\u201d or \u201cmuch produces all.\u201d The line probably should be stating something negative, so the idea of an archer injuring or wounding people [at random] is preferable. An undisciplined hireling will have the same effect as an archer shooting at anything and everything (cf. NLT \u201can archer who shoots recklessly\u201d).
tn The participle \u05e9\u05c2\u05b9\u05db\u05b5\u05e8 (shokher) is rendered here according to its normal meaning \u201chires\u201d or \u201cpays wages to.\u201d Other suggestions include \u201cone who rewards a fool\u201d (derived from the idea of wages) and \u201cone who stops a fool\u201d (from a similar word)."}, {"pk": 2841891, "translation": "NET", "book": 20, "chapter": 26, "verse": 11, "text": "Like a dog that returns to its vomit, so a fool repeats his folly.", "comment": "sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.
sn The simile is graphic and debasing (cf. 2 Peter 2:22)."}, {"pk": 2841892, "translation": "NET", "book": 20, "chapter": 26, "verse": 12, "text": "Do you see a man wise in his own eyes? There is more hope for a fool than for him.", "comment": "sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool \u2013 he may yet figure out that he really is a fool.
tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one\u2019s attention.
tn Heb \u201cin his own eyes\u201d (so NAB, NASB, NIV).sn The subject matter of the verse is the person who is wise in his own opinion. Self-conceit is actually part of the folly that the book of Proverbs criticizes; those who think they are wise even though they are not are impossible to help. For someone to think he is wise when he is not makes him a conceited ignoramus (W. G. Plaut, Proverbs, 268)."}, {"pk": 2841893, "translation": "NET", "book": 20, "chapter": 26, "verse": 13, "text": "The sluggard says, \u201cThere is a lion in the road! A lion in the streets!\u201d", "comment": "sn The Book of Fools covered vv. 1\u201312. This marks the beginning of what may be called the Book of Sluggards (vv. 13\u201316).
tn Heb \u201cin the broad plazas\u201d; NAB, NASB \u201cin the square.\u201d This proverb makes the same point as 22:13, namely, that the sluggard uses absurd excuses to get out of work. D. Kidner notes that in this situation the sluggard has probably convinced himself that he is a realist and not a lazy person (Proverbs [TOTC], 163)."}, {"pk": 2841894, "translation": "NET", "book": 20, "chapter": 26, "verse": 14, "text": "Like a door that turns on its hinges, so a sluggard turns on his bed.", "comment": "tn The term \u201cturns\u201d is not in the Hebrew text, but is supplied in the translation from the parallelism.
tn The comparative \u201clike\u201d is not in the Hebrew text, but is supplied from context in the translation.
sn The sluggard is too lazy to get out of bed \u2013 although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door \u2013 it moves back and forth on its hinges but goes nowhere. Like the door to the wall, the sluggard is \u201chinged\u201d to his bed (e.g., Prov 6:9\u201310; 24:33)."}, {"pk": 2841895, "translation": "NET", "book": 20, "chapter": 26, "verse": 15, "text": "The sluggard plunges his hand in the dish; he is too lazy to bring it back to his mouth.", "comment": "tn Heb \u201cburies\u201d (so many English versions); KJV \u201chideth\u201d; NAB \u201closes.\u201d
sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there)."}, {"pk": 2841896, "translation": "NET", "book": 20, "chapter": 26, "verse": 16, "text": "The sluggard is wiser in his own estimation than seven people who respond with good sense.", "comment": "tn Heb \u201cin his eyes.\u201d The lazy person thinks that he has life all figured out and has chosen the wise course of action \u2013 but he is simply lazy. J. H. Greenstone says, for example, \u201cMuch anti-intellectualism may be traced to such rationalization for laziness\u201d (Proverbs, 269).
tn The term means \u201ctaste; judgment.\u201d The related verb means \u201cto taste; to perceive,\u201d that is, \u201cto examine by tasting,\u201d or examine by experiencing (e.g., Ps 34:9). Here the idea is expressed with the participle in construct, \u201cthose returners [of] good sense,\u201d those who answer tastefully, with discretion. Cf. NIV \u201cwho (+ can NRSV) answer discreetly.\u201d"}, {"pk": 2841897, "translation": "NET", "book": 20, "chapter": 26, "verse": 17, "text": "Like one who grabs a wild dog by the ears, so is the person passing by who becomes furious over a quarrel not his own.", "comment": "tn Heb \u201cgrabs the ears of a dog. The word \u201cwild\u201d has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has \u201ca mad dog,\u201d but there is no indication of that in context.sn Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals.
tn The word \u05de\u05b4\u05ea\u05b0\u05e2\u05b7\u05d1\u05bc\u05b5\u05e8 (mit\u2019abber) means \u201cto put oneself in a fury\u201d or \u201cbecome furious\u201d (BDB 720 s.v.). The Latin version apparently assumed the verb was \u05e2\u05b8\u05e8\u05b7\u05d1 (\u2019arav), for it has the sense of \u201cmeddle\u201d (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his."}, {"pk": 2841898, "translation": "NET", "book": 20, "chapter": 26, "verse": 18, "text": "Like a madman who shoots firebrands and deadly arrows,", "comment": "tn Heb \u201carrows and death\u201d (so KJV, NASB). This expression can be understood as a nominal hendiadys: \u201cdeadly arrows\u201d (so NAB, NIV).
tn The term \u05db\u05bc\u05b0\u05de\u05b4\u05ea\u05b0\u05dc\u05b7\u05d4\u05b0\u05dc\u05b5\u05d4\u05bc\u05b7 (k\u00ffmitlahleah) is the Hitpalpel participle of the quadriliteral verbal root \u05dc\u05b4\u05d4\u05b0\u05dc\u05b5\u05d4\u05bc\u05b7 (lihleah), which means \u201cto amaze; to startle\u201d (BDB 529 s.v.). Here it functions as a substantive \u2013 the object of the preposition \u2013 and has the meaning of \u201cmadman\u201d (cf. NRSV \u201cmaniac\u201d). This is the only occurrence of the term."}, {"pk": 2841899, "translation": "NET", "book": 20, "chapter": 26, "verse": 19, "text": "so is a person who deceives his neighbor, and says, \u201cWas I not only joking?\u201d", "comment": "sn The subject of this proverb is not simply a deceiver, but one who does so out of jest, or at least who claims he was joking afterward. The participle \u05de\u05b0\u05e9\u05c2\u05b7\u05d7\u05b5\u05e7 has the idea of \u201claughing, mocking\u201d; in this context it might convey the idea of \u201ckidding\u201d or \u201cjoking.\u201d The point is that such practical joking is immature and often dangerous. To the foolish deceiver it might all seem like fun, like sport; but it can destroy people. One cannot trifle with dangerous weapons, or put them in irresponsible hands; likewise one cannot trifle with human relationships. W. G. Plaut notes, \u201cThe only worthwhile humor is that which laughs with, not at others\u201d (Proverbs, 270).
tn Heb \u201cman.\u201d"}, {"pk": 2841900, "translation": "NET", "book": 20, "chapter": 26, "verse": 20, "text": "Where there is no wood, a fire goes out, and where there is no gossip, contention ceases.", "comment": "sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention \u2013 if one takes away the cause, contention will cease (e.g., 18:8).
tn Heb \u201cbecomes silent.\u201d"}, {"pk": 2841901, "translation": "NET", "book": 20, "chapter": 26, "verse": 21, "text": "Like charcoal is to burning coals, and wood to fire, so is a contentious person to kindle strife.", "comment": "tn The Pilpel infinitive construct \u05dc\u05b0\u05d7\u05b7\u05e8\u05b0\u05d7\u05b7\u05e8 (l\u00ffkharkhar) from \u05d7\u05b8\u05e8\u05b7\u05e8 (kharar, \u201cto be hot; to be scorched; to burn\u201d) means \u201cto kindle; to cause to flare up.\u201d
sn Heb \u201ca man of contentions\u201d; NCV, NRSV, NLT \u201ca quarrelsome person.\u201d The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going."}, {"pk": 2841902, "translation": "NET", "book": 20, "chapter": 26, "verse": 22, "text": "The words of a gossip are like delicious morsels; they go down into a person\u2019s innermost being.", "comment": "tn The proverb is essentially the same as 18:8; it observes how appealing gossip is."}, {"pk": 2841903, "translation": "NET", "book": 20, "chapter": 26, "verse": 23, "text": "Like a coating of glaze over earthenware are fervent lips with an evil heart.", "comment": "tn The traditional translation of \u201csilver dross\u201d (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy \u2013 \u201cfervent lips with an evil heart.\u201d But silver dross would not be used over earthenware \u2013 instead it is discarded. Yet the MT clearly has \u201csilver dross\u201d (\u05db\u05bc\u05b6\u05e1\u05b6\u05e3 \u05e1\u05b4\u05d9\u05d2\u05b4\u05d9\u05dd, kesef sigim). Ugaritic turned up a word spsg which means \u201cglaze,\u201d and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k\u2019sapsagim, \u201clike glaze,\u201d and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final \u05dd (mem) is then classified as enclitic. See, among others, K. L. Barker, \u201cThe Value of Ugaritic for Old Testament Studies,\u201d BSac 133 (1976): 128-29.
tn The word translated \u201cfervent\u201d actually means \u201cburning, glowing\u201d; the LXX has \u201cflattering lips\u201d (as if from \u05d7\u05b8\u05dc\u05b7\u05e7 [khalaq] rather than \u05d3\u05bc\u05b8\u05dc\u05b7\u05e7 [dalaq]).
sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (\u201cheart\u201d) but covers it with glowing speech."}, {"pk": 2841904, "translation": "NET", "book": 20, "chapter": 26, "verse": 24, "text": "The one who hates others disguises it with his lips, but he stores up deceit within him.", "comment": "tn Heb \u201cwithin him\u201d (so KJV, ASV) or \u201cin his midst\u201d; NAB \u201cin his inmost being.\u201d sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says.
tn The Niphal imperfect from \u05e0\u05b8\u05db\u05b7\u05e8 (nakhar) means \u201cto act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.\u201d The direct object (\u201cit\u201d) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is \u201cforeign\u201d to his thought; in other words, he dissembles.
tn Or \u201cplaces; puts; lays up\u201d (cf. KJV, ASV, NASB)."}, {"pk": 2841905, "translation": "NET", "book": 20, "chapter": 26, "verse": 25, "text": "When he speaks graciously, do not believe him, for there are seven abominations within him.", "comment": "tn The meaning of the rare Piel form of \u05d7\u05b8\u05e0\u05b7\u05df (khanan) is \u201cto make gracious; to make favorable.\u201d The subject is \u05e7\u05d5\u05b9\u05dc\u05d5\u05b9 (qolo, \u201chis voice\u201d), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.
sn \u201cAbomination\u201d means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.
sn The number \u201cseven\u201d is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV \u201chis heart is filled to the brim with hate.\u201d
sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person\u2019s words.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT \u201cThough\u201d)."}, {"pk": 2841906, "translation": "NET", "book": 20, "chapter": 26, "verse": 26, "text": "Though his hatred may be concealed by deceit, his evil will be uncovered in the assembly.", "comment": "sn The Hebrew verb means \u201cto uncover,\u201d here in the sense of \u201cto reveal; to make known; to expose.\u201d The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.
tn The form \u05ea\u05bc\u05b4\u05db\u05bc\u05b7\u05e1\u05bc\u05b6\u05d4 (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning \u201cis concealed,\u201d although it could mean \u201cconceals itself\u201d (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (\u201cmay be concealed\u201d) works well here (cf. NIV, NLT).
tn The referent is apparently the individual of vv. 24\u201325."}, {"pk": 2841907, "translation": "NET", "book": 20, "chapter": 26, "verse": 27, "text": "The one who digs a pit will fall into it; the one who rolls a stone \u2014 it will come back on him.", "comment": "sn The verse is teaching talionic justice (\u201can eye for an eye,\u201d etc.), and so the activities described should be interpreted as evil in their intent. \u201cDigging a pit\u201d would mean laying a trap for someone (the figure of speech would be a metonymy of cause for the effect of ruining someone, if an actual pit is being dug; the figure would be hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, \u201crolling a stone\u201d on someone means to destroy that individual."}, {"pk": 2841908, "translation": "NET", "book": 20, "chapter": 26, "verse": 28, "text": "A lying tongue hates those crushed by it, and a flattering mouth works ruin.", "comment": "sn The verse makes it clear that only pain and ruin can come from deception. The statement that the lying tongue \u201chates those crushed by it\u201d suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin.
tn Heb \u201cthe tongue of deception.\u201d The subject matter of this proverb is deceptive speech. The \u201ctongue of deception\u201d (using a metonymy of cause with an attributive genitive) means that what is said is false. Likewise the \u201csmooth mouth\u201d means that what is said is smooth, flattering."}, {"pk": 2841909, "translation": "NET", "book": 20, "chapter": 27, "verse": 1, "text": "Do not boast about tomorrow; for you do not know what a day may bring forth.", "comment": "sn The word \u201ctomorrow\u201d is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.
tn The form \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05ea\u05b0\u05d4\u05b7\u05dc\u05bc\u05b5\u05dc (\u2019al-tithallel) is the Hitpael jussive negated; it is from the common verb \u201cto praise,\u201d and so in this setting means \u201cto praise oneself\u201d or \u201cto boast.\u201d sn The verse rules out one\u2019s overconfident sense of ability to control the future. No one can presume on the future.
sn The expression \u201cyou do not know\u201d balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13\u201316)."}, {"pk": 2841910, "translation": "NET", "book": 20, "chapter": 27, "verse": 2, "text": "Let another praise you, and not your own mouth; someone else, and not your own lips.", "comment": "tn \u201ca foreigner\u201d; KJV, ASV, NASB, NRSV \u201ca stranger.\u201d
tn Heb \u201ca stranger.\u201d This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.
sn \u201cMouth\u201d and \u201clips\u201d are metonymies of cause; they mean \u201cwhat is said.\u201d People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you."}, {"pk": 2841911, "translation": "NET", "book": 20, "chapter": 27, "verse": 3, "text": "A stone is heavy and sand is weighty, but vexation by a fool is more burdensome than the two of them.", "comment": "tn The subject matter is the vexation produced by a fool. The term \u05db\u05bc\u05b7\u05e2\u05b7\u05e1 (ca\u2019as) means \u201cvexation\u201d (ASV); provocation\u201d (NAB, NASB, NIV, NRSV); \u201canger\u201d (KJV \u201cwrath\u201d) and usually refers to undeserved treatment. Cf. NLT \u201cthe resentment caused by a fool.\u201d sn The same noun is used in 1 Sam 1:6, 16 for the \u201cprovocation\u201d given to Hannah by Peninnah for being barren.
sn The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable."}, {"pk": 2841912, "translation": "NET", "book": 20, "chapter": 27, "verse": 4, "text": "Wrath is cruel and anger is overwhelming, but who can stand before jealousy?", "comment": "tn Heb \u201cfierceness of wrath and outpouring [= flood] of anger.\u201d A number of English versions use \u201cflood\u201d here (e.g., NASB, NCV, NLT).
tn The Hebrew term translated \u201cjealousy\u201d here probably has the negative sense of \u201cenvy\u201d rather than the positive sense of \u201czeal.\u201d It is a raging emotion (like \u201canger\u201d and \u201cwrath,\u201d this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32\u201335; Song 8:6\u20137). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)"}, {"pk": 2841913, "translation": "NET", "book": 20, "chapter": 27, "verse": 5, "text": "Better is open rebuke than hidden love.", "comment": "tn Heb \u201crevealed\u201d or \u201cuncovered\u201d (Pual participle from \u05d2\u05bc\u05b8\u05dc\u05b8\u05d4, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.
tn The Hebrew term translated \u201chidden\u201d (a Pual participle from \u05e1\u05b8\u05ea\u05b7\u05e8, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3."}, {"pk": 2841914, "translation": "NET", "book": 20, "chapter": 27, "verse": 6, "text": "Faithful are the wounds of a friend, but the kisses of an enemy are excessive.", "comment": "tn The Niphal participle of \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman) means \u201cfaithful; reliable; sure; trustworthy.\u201d The word indicates that the wounds from a friend \u201ccan be trusted\u201d (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).
sn \u201cKisses\u201d probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere \u2013 as indicated by their excessive number.
tn The form is \u05e0\u05b7\u05e2\u05b0\u05ea\u05bc\u05b8\u05e8\u05d5\u05b9\u05ea (na\u2019tarot), the Niphal participle of \u05e2\u05b8\u05ea\u05b7\u05e8 (\u2019atar, \u201cto be abundant\u201d). Contemporary translations render this rare form in a number of different ways: \u201cdeceitful\u201d (NASB, NKJV); \u201cprofuse\u201d (NRSV); \u201cmany\u201d (NLT). But the idea of \u201cexcessive\u201d or \u201cnumerous\u201d fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented."}, {"pk": 2841915, "translation": "NET", "book": 20, "chapter": 27, "verse": 7, "text": "The one whose appetite is satisfied loathes honey, but to the hungry mouth every bitter thing is sweet.", "comment": "tn Here the term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, traditionally, \u201csoul\u201d) is used again, now in contrast to describe the \u201chungry appetite\u201d (cf. NRSV \u201cravenous appetite\u201d), although \u201chungry mouth\u201d might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.
tn Traditionally, \u201csoul\u201d (so KJV, ASV). The Hebrew text uses \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) here for the subject \u2013 the full appetite [\u201csoul\u201d]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that \u2013 possession, experience, education, and the like."}, {"pk": 2841916, "translation": "NET", "book": 20, "chapter": 27, "verse": 8, "text": "Like a bird that wanders from its nest, so is a person who wanders from his home.", "comment": "tn The form \u05e0\u05d5\u05b9\u05d3\u05b6\u05d3\u05b6\u05ea (nodedet) is the Qal participle from \u05e0\u05b8\u05d3\u05b7\u05d3 (nadad), \u201cto wander; to stray; to flutter; to retreat; to depart\u201d; cf. NIV, NRSV, NLT \u201cstrays.\u201d It will be directly paralleled with the masculine participle in the second colon.
tn Heb \u201cplace\u201d (so KJV, ASV); most other English versions translate as \u201chome.\u201dsn The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security of their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight."}, {"pk": 2841917, "translation": "NET", "book": 20, "chapter": 27, "verse": 9, "text": "Ointment and incense make the heart rejoice, likewise the sweetness of one\u2019s friend from sincere counsel.", "comment": "sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.
tn Some think the MT is unintelligible as it stands: \u201cThe sweetness of his friend from the counsel of the soul.\u201d The Latin version has \u201cthe soul is sweetened by the good counsels of a friend.\u201d D. W. Thomas suggests, \u201ccounsels of a friend make sweet the soul\u201d (\u201cNotes on Some Passages in the Book of Proverbs,\u201d VT 15 [1965]: 275). G. R. Driver suggests, \u201cthe counsel of a friend is sweeter than one\u2019s own advice\u201d (literally, \u201cmore than the counsel of the soul\u201d). He also suggests \u201cmore than of fragrant wood.\u201d See G. R. Driver, \u201cHebrew Notes,\u201d ZAW 52 (1934): 54; idem, \u201cSuggestions and Objections,\u201d ZAW 55 (1937): 69-70. The LXX reads \u201cand the soul is rent by misfortunes.\u201d The MT, for want of better or more convincing readings, may be interpreted to mean something like \u201c[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one\u2019s friend [comes] from his sincere counsel.\u201d"}, {"pk": 2841918, "translation": "NET", "book": 20, "chapter": 27, "verse": 10, "text": "Do not forsake your friend and your father\u2019s friend, and do not enter your brother\u2019s house in the day of your disaster; a neighbor nearby is better than a brother far away.", "comment": "sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother\u2019s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs."}, {"pk": 2841919, "translation": "NET", "book": 20, "chapter": 27, "verse": 11, "text": "Be wise, my son, and make my heart glad, so that I may answer anyone who taunts me.", "comment": "tn Heb \u201cmy son\u201d; the reference to a \u201cson\u201d is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
tn The verb is the cohortative of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).
sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19\u201320; 3:8)."}, {"pk": 2841920, "translation": "NET", "book": 20, "chapter": 27, "verse": 12, "text": "A shrewd person sees danger and hides himself, but the naive keep right on going and suffer for it.", "comment": "tn Heb \u201cgo on\u201d; the word \u201cright\u201d is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on."}, {"pk": 2841921, "translation": "NET", "book": 20, "chapter": 27, "verse": 13, "text": "Take a man\u2019s garment when he has given security for a stranger, and when he gives surety for a stranger, hold him in pledge.", "comment": "tn Heb \u201chis garment.\u201d
tn Or \u201cfor a strange (= adulterous) woman.\u201d Cf. KJV, ASV, NASB, NLT; NIV \u201ca wayward woman.\u201d
tn This proverb is virtually identical to 20:16."}, {"pk": 2841922, "translation": "NET", "book": 20, "chapter": 27, "verse": 14, "text": "If someone blesses his neighbor with a loud voice early in the morning, it will be counted as a curse to him.", "comment": "tn Heb \u201crising early in the morning\u201d (so KJV, ASV). The infinitive explains the verb \u201cbless,\u201d giving the circumstances of its action. The individual rises early to give his blessing.
tn The verse begins with the Piel participle from \u05d1\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (barach). It could be taken as the subject, with the resulting translation: \u201cBlessing\u2026will be counted as a curse.\u201d However, that would be rather awkward. So it is preferable to take the first line as the condition (\u201cif someone blesses\u201d) and the second as the consequence (\u201c[then] it will be counted\u201d).
sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a \u201cblessing\u201d will be considered a \u201ccurse\u201d \u2013 the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166)."}, {"pk": 2841923, "translation": "NET", "book": 20, "chapter": 27, "verse": 15, "text": "A continual dripping on a rainy day and a contentious wife are alike.", "comment": "tn The form \u05e0\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b8\u05d5\u05b8\u05d4 (nishtavah) is classified by BDB as a Nitpael perfect from the root \u05e9\u05c1\u05b8\u05d5\u05b8\u05d4 (shavah, \u201cto be like; to resemble\u201d; BDB 1001 s.v. I \u05e9\u05c1\u05b8\u05d5\u05b8\u05d4). The form also has metathesis before the sibilant. The LXX interprets it as \u201cDrops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house.\u201d
tn Heb \u201ca wife of contentions\u201d (an attributive genitive). Cf. NAB, NIV \u201ca quarrelsome wife\u201d; NLT \u201ca nagging wife.\u201d"}, {"pk": 2841924, "translation": "NET", "book": 20, "chapter": 27, "verse": 16, "text": "Whoever hides her hides the wind or grasps oil with his right hand.", "comment": "tc The LXX took an etymologizing approach to the whole verse and translated it \u201cthe north wind is a severe wind, but by its name is termed auspicious.\u201d In this rendering the Hebrew text\u2019s \u201coil\u201d became \u201cits name,\u201d \u201cright hand\u201d became \u201causpicious,\u201d and \u201cgrasp\u201d became \u201ccalled.\u201d
tn The participle and verb both are from the root \u05e6\u05b8\u05e4\u05b7\u05df (tsafan, \u201cto hide\u201d). This combination could be translated \u201chiding her is [like] hiding the wind.\u201d sn A contentious woman is uncontrollable. The wind can gust at any moment; so too the contentious woman can nag or complain without warning. If anyone can hide the wind he can hide her.
sn The verb is the Qal imperfect of \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019); BDB 895 s.v. 5.b defines it here as \u201ccall for = demand, require,\u201d but acknowledge that it is probably corrupt. R. B. Y. Scott interprets it to mean \u201cgrasping\u201d oil in the hand, an expression he compares to the modern \u201cbutterfingers\u201d (Proverbs, Ecclesiastes [AB], 163). Others have interpreted it to mean \u201cbetrays\u201d \u2013 \u201cointment of his right hand betrays itself,\u201d meaning its smell persists. However, the connection to the proverb does not seem obvious with that interpretation."}, {"pk": 2841925, "translation": "NET", "book": 20, "chapter": 27, "verse": 17, "text": "As iron sharpens iron, so a person sharpens his friend.", "comment": "tn BDB classifies the verb in the first colon as a Qal apocopated jussive of I \u05d7\u05b8\u05d3\u05b8\u05d4 (khadah, \u201cto grow sharp\u201d; BDB 292 s.v.), and the verb in the second half of the verse (\u05d9\u05b7\u05d7\u05b7\u05d3, yakhad) as a Hiphil apocopated jussive. The difference would be: \u201clet iron by means of iron grow sharp, and let a man sharpen the countenance of his friend.\u201d But it makes more sense to take them both as Hiphil forms, the first being in pause. Other suggestions have been put forward for the meaning of the word, but the verb \u201csharpens\u201d fits the context the best, and is followed by most English versions. The verb may be a shortened form of the imperfect rather than a jussive.
tn Heb \u201cand a man,\u201d although the context does not indicate this should be limited to males only.
tn Heb \u201csharpens the face of his friend.\u201d The use of the word \u201cface\u201d (cf. KJV, ASV \u201ccountenance\u201d) would here emphasize that it is the personality or character that is being sharpened. Constructive criticism sharpens character. Use of the wits in interaction that makes two people sharp as a razor (W. McKane, Proverbs [OTL], 615); another example, from the Talmud, is that of two students sharpening each other in the study of the Torah (b. Ta\u2019anit 7a).
tn The term \u201cas\u201d is not in the Hebrew text, but is supplied in the translation to clarify the comparison."}, {"pk": 2841926, "translation": "NET", "book": 20, "chapter": 27, "verse": 18, "text": "The one who tends a fig tree will eat its fruit, and whoever takes care of his master will be honored.", "comment": "sn The Hebrew participle translated \u201ctakes care of\u201d (\u05e9\u05c1\u05b9\u05de\u05b5\u05e8, shomer) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).
sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.
sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration."}, {"pk": 2841927, "translation": "NET", "book": 20, "chapter": 27, "verse": 19, "text": "As in water the face is reflected as a face, so a person\u2019s heart reflects the person.", "comment": "tn The second line has \u201cso the heart of a man to a man\u201d (cf. KJV, ASV). The present translation (along with many English versions) supplies \u201creflects\u201d as a verb in the second line to emphasize the parallelism. sn In the parallelism this statement means that a person\u2019s heart is the true reflection of that person. It is in looking at the heart, the will, the choices, the loves, the decisions, the attitudes, that people come to self-awareness.
tn The verse is somewhat cryptic and so has prompted many readings. The first line in the MT has \u201cAs water the face to the face.\u201d The simplest and most probable interpretation is that clear water gives a reflection of the face (cf. NASB, NIV, NRSV, NLT). One creative but unconvincing suggestion is that of L. Kopf, who suggests the idea is \u201cwater of face\u201d (a construct) and that it means shame or modesty, i.e., a face is not really human without shame, and a man without a heart is not human (\u201cArabische Etymologien und Parallelen zum Bibelw\u00f6rterbuch,\u201d VT 9 [1959]: 260-61)."}, {"pk": 2841928, "translation": "NET", "book": 20, "chapter": 27, "verse": 20, "text": "As Death and Destruction are never satisfied, so the eyes of a person are never satisfied.", "comment": "tc The LXX contains a scribal addition: \u201cHe who fixes his eye is an abomination to the Lord, and the uninstructed do not restrain their tongues.\u201d This is unlikely to be original.
tn The term \u201cas\u201d is not in the Hebrew text, but is supplied in the translation in light of the analogy.
sn Countless generations of people have gone into the world below; yet \u201cdeath\u201d is never satisfied \u2013 it always takes more. The line personifies Death and Destruction. It forms the emblem in the parallelism.
tn Heb \u201ceyes of a man.\u201d This expression refers to the desires \u2013 what the individual looks longingly on. Ecclesiastes Rabbah 1:34 (one of the rabbinic Midrashim) says, \u201cNo man dies and has one-half of what he wanted.\u201d"}, {"pk": 2841929, "translation": "NET", "book": 20, "chapter": 27, "verse": 21, "text": "As the crucible is for silver and the furnace is for gold, so a person is proved by the praise he receives.", "comment": "tn Heb \u201cby [the] praise of him.\u201d The pronominal suffix is an objective genitive, meaning \u201cthe praise about him\u201d (= \u201cthe praise he receives\u201d). Some commentators would take the suffix as a subjective genitive, meaning \u201cthe praise he gives\u201d; this would mean people stand revealed by what they praise (D. Kidner, Proverbs [TOTC], 168). That does not seem to work as well with the emblem of the first line which indicates being tested. The LXX adds a couplet: \u201cThe heart of the transgressor seeks evil; but the upright heart seeks knowledge.\u201d
tn The verb \u201cis proved\u201d was supplied in the translation in view of the analogy. Many English versions supply \u201ctested\u201d for the same reason.sn The proverb is saying that public praise is usually a good measure of the qualities and contributions of a person. The other side of it is that righteousness is often denounced, but the proverb is not addressing everything that people say.
tn Heb \u201cand a man,\u201d but the context does not indicate this is limited only to males.
sn Once again this proverb uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate what an individual has done in order to make the public acclamation."}, {"pk": 2841930, "translation": "NET", "book": 20, "chapter": 27, "verse": 22, "text": "If you should pound the fool in the mortar among the grain with the pestle, his foolishness would not depart from him.", "comment": "tn The verb means \u201cto pound\u201d in a mortar with a pestle (cf. NRSV \u201cCrush\u201d; NLT \u201cgrind\u201d). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.
tn The Hebrew term \u05e8\u05b4\u05d9\u05e4\u05d5\u05b9\u05ea (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means \u201ccheeses\u201d (BDB 937 s.v.). Most English versions have \u201cgrain\u201d without being more specific; NAB \u201cgrits.\u201d
tn The LXX contains this paraphrase: \u201cIf you scourge a fool in the assembly, dishonoring him, you would not remove his folly.\u201d This removes the imagery of mortar and pestle from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning severe physical punishment, his folly would not leave him \u2013 it is too ingrained in his nature."}, {"pk": 2841931, "translation": "NET", "book": 20, "chapter": 27, "verse": 23, "text": "Pay careful attention to the condition of your flocks, give careful attention to your herds,", "comment": "tn Heb \u201cthe faces of your flock.\u201d
tn The idiom is \u201cplace [it on] your heart\u201d or \u201ctake to heart.\u201d Cf. NLT \u201cput your heart into.\u201d sn The care of the flock must become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23\u201327).
tn The sentence uses the infinitive absolute and the imperfect from \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019, \u201cto know\u201d). The imperfect here has been given the obligatory nuance, \u201cyou must know,\u201d and that has to be intensified with the infinitive."}, {"pk": 2841932, "translation": "NET", "book": 20, "chapter": 27, "verse": 24, "text": "for riches do not last forever, nor does a crown last from generation to generation.", "comment": "tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so \u201clast\u201d has been supplied here as well.
tn Heb \u201criches are not forever\u201d (so KJV, NASB); TEV \u201cwealth is not permanent.\u201d The term \u201clast\u201d is supplied in the translation for clarity."}, {"pk": 2841933, "translation": "NET", "book": 20, "chapter": 27, "verse": 25, "text": "When the hay is removed and new grass appears, and the grass from the hills is gathered in,"}, {"pk": 2841934, "translation": "NET", "book": 20, "chapter": 27, "verse": 26, "text": "the lambs will be for your clothing, and the goats will be for the price of a field.", "comment": "sn Verse 25 is the protasis and v. 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land."}, {"pk": 2841935, "translation": "NET", "book": 20, "chapter": 27, "verse": 27, "text": "And there will be enough goat\u2019s milk for your food, for the food of your household, and for the sustenance of your servant girls.", "comment": "tn Heb \u201clife\u201d; KJV, NAB \u201cmaintenance\u201d; NRSV \u201cnourishment.\u201d
sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever."}, {"pk": 2841936, "translation": "NET", "book": 20, "chapter": 28, "verse": 1, "text": "The wicked person flees when there is no one pursuing, but the righteous person is as confident as a lion.", "comment": "tn The verb \u05d1\u05bc\u05b8\u05d8\u05b7\u05d7 (batakh) means \u201cto trust; to be secure; to be confident.\u201d Cf. KJV, NASB, NIV, NRSV, NLT \u201cbold.\u201dsn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.
sn The line portrays the insecurity of a guilty person \u2013 he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment."}, {"pk": 2841937, "translation": "NET", "book": 20, "chapter": 28, "verse": 2, "text": "When a country is rebellious it has many princes, but by someone who is discerning and knowledgeable order is maintained.", "comment": "sn The Hebrew word translated \u201crebellious\u201d has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.
tn Heb \u201cmany are its princes\u201d (so NASB).sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.
tn Heb \u201ca man who understands [and] knows\u201d; NRSV \u201can intelligent ruler\u201d; NLT \u201cwise and knowledgeable leaders.\u201d
tc The LXX reads (probably from a different underlying Hebrew text): \u201cIt is the fault of a violent man that quarrels start, but they are settled by a man of discernment.\u201d For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630. tn This last line is difficult. The MT has \u05db\u05bc\u05b5\u05df \u05d9\u05b7\u05d0\u05b2\u05e8\u05b4\u05d9\u05da\u05b0 (ken ya\u2019arikh). The verb means \u201cto prolong,\u201d but \u05db\u05bc\u05b5\u05df (ken) is open to several possibilities for meaning. J. H. Greenstone\u2019s interpretation of it as a noun from the Hollow root \u05db\u05bc\u05d5\u05bc\u05df (kun) with a meaning of \u201cestablished order\u201d is what is expected here (Proverbs, 293).sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, \u201cA Manual for Future Monarchs,\u201d CBQ 47 (1985): 238-45."}, {"pk": 2841938, "translation": "NET", "book": 20, "chapter": 28, "verse": 3, "text": "A poor person who oppresses the weak is like a driving rain without food.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tc The MT reads \u201ca poor man,\u201d \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 \u05e8\u05b8\u05e9\u05c1 (gever rash); cf. KJV, NASB, NLT. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to \u05e8\u05b8\u05e9\u05c1\u05b8\u05e2 (rasha\u2019) the reading becomes \u201ca wicked ruler\u201d [Heb \u201ca wicked mighty man\u201d]. There is no textual support for this change. The LXX, however, reads, \u201cA courageous man oppresses the poor with impieties.\u201d If \u201ca poor man\u201d is retained, then the oppression would include betrayal \u2013 one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.
sn \u201cFood\u201d is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced \u2013 but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin."}, {"pk": 2841939, "translation": "NET", "book": 20, "chapter": 28, "verse": 4, "text": "Those who forsake the law praise the wicked, but those who keep the law contend with them.", "comment": "tn The verb is the Hitpael imperfect of \u05d2\u05bc\u05b8\u05e8\u05b8\u05d4 (garah), which means \u201cto stir up strife\u201d but in this stem means \u201cto engage in strife\u201d (cf. NIV \u201cresist them\u201d). Tg. Prov 28:4 adds an explanatory expansion, \u201cso as to induce them to repent.\u201d
sn The proverb gives the outcome and the evidence of those who forsake the law \u2013 they \u201cpraise the wicked.\u201d This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.
sn Some commentators do not think that the word refers to the Mosaic law, but to \u201cinstruction\u201d or \u201cteaching\u201d in general (cf. NCV \u201cwho disobey what they have been taught\u201d). However, the expression \u201ckeep the law\u201d in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, \u201cThe Apodictic Prohibition: Some Observations,\u201d JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety."}, {"pk": 2841940, "translation": "NET", "book": 20, "chapter": 28, "verse": 5, "text": "Evil people do not understand justice, but those who seek the LORD understand it all.", "comment": "sn The contrast (and the difference) is between the wicked and those who seek the Lord. Originally the idea of seeking the Lord meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God \u2013 seeking to learn and do his will. Only people who are interested in doing the Lord\u2019s will can fully understand justice. Without that standard, legal activity can become self-serving.
tn The term translated \u201cjustice\u201d is \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that \u201cjustice\u201d is that which benefits them, otherwise it is not justice (Proverbs, 282).
tn Heb \u201cmen of evil\u201d; the context does not limit this to males only, however."}, {"pk": 2841941, "translation": "NET", "book": 20, "chapter": 28, "verse": 6, "text": "A poor person who walks in his integrity is better than one who is perverse in his ways even though he is rich.", "comment": "tn Heb \u201cand he is rich.\u201d Many English versions treat this as a concessive clause (cf. KJV \u201cthough he be rich\u201d).
tn The Hebrew term translated \u201cways\u201d is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. C. H. Toy does not like this idea and changes the form to the plural (Proverbs [ICC], 497), but his emendation is gratuitous and should be rejected.
sn This is another \u201cbetter\u201d saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth.
sn This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not present with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, \u201cRiches and Poverty in the Book of Proverbs,\u201d Crux 18 [1982]: 23-28)."}, {"pk": 2841942, "translation": "NET", "book": 20, "chapter": 28, "verse": 7, "text": "The one who keeps the law is a discerning child, but a companion of gluttons brings shame to his parents.", "comment": "sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.
tn The Hebrew word could refer (1) to \u201cinstruction\u201d by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father\u2019s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.
tn Heb \u201cson,\u201d but the immediate context does not suggest limiting this only to male children.
tn Heb \u201cfather,\u201d but the immediate context does not suggest limiting this only to the male parent."}, {"pk": 2841943, "translation": "NET", "book": 20, "chapter": 28, "verse": 8, "text": "The one who increases his wealth by increasing interest gathers it for someone who is gracious to the needy.", "comment": "tn Heb \u201cby interest and increase\u201d (so ASV; NASB \u201cby interest and usury\u201d; NAB \u201cby interest and overcharge.\u201d The two words seem to be synonyms; they probably form a nominal hendiadys, meaning \u201cby increasing [exorbitant] interest.\u201d The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36\u201337; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them \u2013 but not charge them interest.
tn The term \u05d7\u05d5\u05b9\u05e0\u05b5\u05df (khonen, \u201csomeone who shows favor\u201d) is the active participle. sn The verse is saying that in God\u2019s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor."}, {"pk": 2841944, "translation": "NET", "book": 20, "chapter": 28, "verse": 9, "text": "The one who turns away his ear from hearing the law, even his prayer is an abomination.", "comment": "sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.)
sn The expression \u201cturn away the ear from hearing\u201d uses a metonymy to mean that this individual will not listen \u2013 it indicates a deliberate refusal to follow the instruction of the law.
sn C. H. Toy says, \u201cIf a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer\u201d (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God\u2019s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623)."}, {"pk": 2841945, "translation": "NET", "book": 20, "chapter": 28, "verse": 10, "text": "The one who leads the upright astray in an evil way will himself fall into his own pit, but the blameless will inherit what is good.", "comment": "sn This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27).
sn The image of falling into a pit (a figure of speech known as hypocatastasis, involving implied comparison) is meant to say that the evil to which he guides people will ultimately destroy him."}, {"pk": 2841946, "translation": "NET", "book": 20, "chapter": 28, "verse": 11, "text": "A rich person is wise in his own eyes, but a discerning poor person can evaluate him properly.", "comment": "tn Heb \u201ca rich man,\u201d although the context does not indicate that this is limited only to males.
tn The form \u05d9\u05b7\u05d7\u05b0\u05e7\u05b0\u05e8\u05b6\u05e0\u05bc\u05d5\u05bc (yakhq\u00ffrennu) means \u201che searches him\u201d (cf. KJV, ASV) or \u201che examines him\u201d; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV \u201csees through him\u201d). Several commentators have connected the word to the Arabic root hqr, which means \u201cdespise\u201d (D. W. Thomas, \u201cNotes on Some Passages in the Book of Proverbs,\u201d JTS 38 [1937]: 400-403), but that would be both predictable and flat.
sn The idiom \u201cin his own eyes\u201d means \u201cin his own opinion,\u201d that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices."}, {"pk": 2841947, "translation": "NET", "book": 20, "chapter": 28, "verse": 12, "text": "When the righteous rejoice, great is the glory, but when the wicked rise to power, people are sought out.", "comment": "sn \u201cGlory\u201d here may have the sense of elation and praise.
tn The meaning of \u201csought out\u201d (\u05d9\u05b0\u05d7\u05bb\u05e4\u05bc\u05b7\u05e9\u05c2, y\u00ffkhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that \u201crejoice\u201d be connected with \u201ctriumph\u201d that means they have come to power; and in the second line that \u201care sought out\u201d means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: \u201cWhen the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves\u201d (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, \u201cprostrated; trampled on\u201d (\u201cProblems in the Hebrew Text of Proverbs,\u201d Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, \u201cNotes on Some Passages in the Book of Proverbs,\u201d JTS 20 (1969): 202-20.
tn The form \u05d1\u05bc\u05b7\u05e2\u05b2\u05dc\u05b9\u05e5 (ba\u2019alots) is the infinitive construct with the preposition indicating a temporal clause (\u201cwhen\u2026\u201d); the \u201crighteous\u201d are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct \u2013 the righteous exult or rejoice because they are prosperous (cf. NLT \u201csucceed\u201d)."}, {"pk": 2841948, "translation": "NET", "book": 20, "chapter": 28, "verse": 13, "text": "The one who covers his transgressions will not prosper, but whoever confesses them and forsakes them will find mercy.", "comment": "tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (\u05de\u05b0\u05db\u05b7\u05e1\u05bc\u05b6\u05d4, m\u00ffkhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both \u201cconfesses\u201d (\u05de\u05d5\u05b9\u05d3\u05b6\u05d4, modeh) and \u201cforsakes\u201d (\u05e2\u05b9\u05d6\u05b5\u05d1, \u2019ozev) the sin. To \u201cconfess\u201d sins means to acknowledge them, to say the same thing about them that God does.
sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect \u2013 although \u201cmercy\u201d is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb \u201cconceal\u201d is used of God\u2019s forgiveness \u2013 he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.
sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy."}, {"pk": 2841949, "translation": "NET", "book": 20, "chapter": 28, "verse": 14, "text": "Blessed is the one who is always cautious, but whoever hardens his heart will fall into evil.", "comment": "sn The one who \u201chardens his heart\u201d in this context is the person who refuses to fear sin and its consequences. The image of the \u201chard heart\u201d is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.
tn Most commentators (and some English versions, e.g., NIV) assume that the participle \u05de\u05b0\u05e4\u05b7\u05d7\u05b5\u05d3 (m\u00fffakhed, \u201cfears\u201d) means \u201cfears the Lord,\u201d even though \u201cthe Lord\u201d is not present in the text. Such an assumption would be more convincing if the word \u05d9\u05b4\u05e8\u05b0\u05d0\u05b7\u05ea (yir\u2019at) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God\u2019s blessing. Of course the assumption that the phrase means \u201cfear the Lord\u201d could be correct as well. There would be little difference in the outcome; in either case sin would be avoided."}, {"pk": 2841950, "translation": "NET", "book": 20, "chapter": 28, "verse": 15, "text": "Like a roaring lion or a roving bear, so is a wicked ruler over a poor people.", "comment": "tn The term \u201clike\u201d is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.
sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1\u20138 for the series of ruthless world powers.
sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them."}, {"pk": 2841951, "translation": "NET", "book": 20, "chapter": 28, "verse": 16, "text": "The prince who is a great oppressor lacks wisdom, but the one who hates unjust gain will prolong his days.", "comment": "tn Heb \u201cA prince lacking of understanding [is] also a great oppressor\u201d (both KJV, ASV similar) The last clause, \u201cand a great oppressor,\u201d appears to modify \u201cthe prince.\u201d There is little difference in meaning, only in emphasis. The LXX has \u201clacks income\u201d (reading \u05ea\u05bc\u05b0\u05d1\u05d5\u05bc\u05d0\u05d5\u05b9\u05ea [t\u00ffvu\u2019ot] instead of \u05ea\u05bc\u05b0\u05d1\u05d5\u05bc\u05e0\u05d5\u05b9\u05ea [t\u00ffvunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for \u201cprince\u201d altogether, but this emendation is gratuitous.
tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he \u201chates\u201d (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV)."}, {"pk": 2841952, "translation": "NET", "book": 20, "chapter": 28, "verse": 17, "text": "The one who is tormented by the murder of another will flee to the pit; let no one support him.", "comment": "sn The text has \u201cthe blood of a life\u201d; blood will be the metonymy of effect for the murder, the shedding of blood.
tn The verse is cryptic; it simply says that he will \u201cflee to the pit.\u201d Some have taken the \u201cpit\u201d to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of \u201cthe pit\u201d is unresolved.
tn The form is the Qal passive participle. The verb means \u201cto oppress; to wrong; to extort\u201d; here the idea of being \u201coppressed\u201d would refer to the burden of a guilty conscience (hence \u201ctormented\u201d; cf. NAB, NRSV \u201cburdened\u201d). Some commentators have wanted to emend the text to read \u201csuspected,\u201d or \u201ccharged with,\u201d or \u201cgiven to,\u201d etc., but if the motive is religious and not legal, then \u201coppressed\u201d or \u201ctormented\u201d is preferred."}, {"pk": 2841953, "translation": "NET", "book": 20, "chapter": 28, "verse": 18, "text": "The one who walks blamelessly will be delivered, but whoever is perverse in his ways will fall at once.", "comment": "tn The Qal imperfect \u05d9\u05b4\u05e4\u05bc\u05d5\u05b9\u05dc (yipol) is given a future translation in this context, as is the previous verb (\u201cwill be delivered\u201d) because the working out of divine retribution appears to be coming suddenly in the future. The idea of \u201cfalling\u201d could be a metonymy of adjunct (with the falling accompanying the ruin that comes to the person), or it may simply be a comparison between falling and being destroyed. Cf. NCV \u201cwill suddenly be ruined\u201d; NLT \u201cwill be destroyed.\u201d
tn The last word in the verse, \u05d1\u05bc\u05b0\u05d0\u05b6\u05d7\u05b8\u05ea (b\u00ff\u2019ekhat), means \u201cin one [= at once (?)].\u201d This may indicate a sudden fall, for falling \u201cin one\u201d (the literal meaning) makes no sense. W. McKane wishes to emend the text to read \u201cinto a pit\u201d based on v. 10b (Proverbs [OTL], 622); this emendation is followed by NAB, NRSV.
tn The form is the Niphal imperfect of \u05d9\u05b8\u05e9\u05c1\u05b7\u05e2 (yasha\u2019, \u201cwill be saved\u201d). In all probability this refers to deliverance from misfortune. Some render it \u201ckept safe\u201d (NIV) or \u201cwill be safe\u201d (NRSV, TEV). It must be interpreted in contrast to the corrupt person who will fall."}, {"pk": 2841954, "translation": "NET", "book": 20, "chapter": 28, "verse": 19, "text": "The one who works his land will be satisfied with food, but whoever chases daydreams will have his fill of poverty.", "comment": "tn Or \u201cwill have plenty of food\u201d (Heb \u201cbread\u201d); so NAB, NASB, NCV.
tn Heb \u201cempty things\u201d or \u201cvain things\u201d; NRSV \u201cfollows worthless pursuits.\u201d sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.
tn The repetition of the verb strengthens the contrast. Both halves of the verse use the verb \u05d9\u05b4\u05e9\u05c2\u05b0\u05d1\u05bc\u05b7\u05e2 (yisba\u2019, \u201cwill be satisfied; will be filled with; will have enough\u201d). It is positive in the first colon, but negative in the second \u2013 with an ironic twist to say one is \u201csatisfied\u201d with poverty."}, {"pk": 2841955, "translation": "NET", "book": 20, "chapter": 28, "verse": 20, "text": "A faithful person will have an abundance of blessings, but the one who hastens to gain riches will not go unpunished.", "comment": "tn Heb \u201ca man of faithfulness,\u201d although the context does not indicate this should be limited only to males.sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person\u2019s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.
sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day\u2019s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing."}, {"pk": 2841956, "translation": "NET", "book": 20, "chapter": 28, "verse": 21, "text": "To show partiality is terrible, for a person will transgress over the smallest piece of bread.", "comment": "tn The construction uses the Hiphil infinitive \u05d4\u05b7\u05db\u05bc\u05b5\u05e8 (hakken) as the subject of the sentence: \u201cto have respect for [or, recognize] persons is not good\u201d (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is \u201cnot good\u201d; instead, it is a miscarriage of justice and is to be avoided.
tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.
tn Heb \u201cnot good.\u201d This is a figure of speech known as tapeinosis \u2013 a deliberate understatement to emphasize a worst-case scenario: \u201cit is terrible!\u201d"}, {"pk": 2841957, "translation": "NET", "book": 20, "chapter": 28, "verse": 22, "text": "The stingy person hastens after riches and does not know that poverty will overtake him.", "comment": "tn Heb \u201ca man with an evil eye\u201d (as opposed to the generous man who has a \u201cgood\u201d eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB \u201cThe avaricious man\u201d; NLT \u201cA greedy person.\u201d
sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of \u201chastening\u201d after riches suggests a dishonest approach to acquiring wealth."}, {"pk": 2841958, "translation": "NET", "book": 20, "chapter": 28, "verse": 23, "text": "The one who reproves another will in the end find more favor than the one who flatters with the tongue.", "comment": "tn Or \u201crebukes\u201d (NAB, NASB, NIV, NRSV).
tn Heb \u201ca man,\u201d but the context does not indicate this should be limited only to males.
tn There is a problem with \u05d0\u05b7\u05d7\u05b2\u05e8\u05b7\u05d9 (\u2019akharay), which in the MT reads \u201cafter me.\u201d This could be taken to mean \u201cafter my instructions,\u201d but that is forced. C. H. Toy suggests simply changing it to \u201cafter\u201d or \u201cafterward,\u201d i.e., \u201cin the end\u201d (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru, \u201ccommon man,\u201d reading \u201cas a rebuker an ordinary man\u201d (\u201cHebrew Notes,\u201d ZAW 52 [1934]: 147).
tn The construction uses the Hiphil participle \u05de\u05b7\u05d7\u05b2\u05dc\u05b4\u05d9\u05e7 (makhaliq, \u201cmakes smooth\u201d) followed by the adverbial accusative of means, the metonymy \u201ctongue\u201d \u2013 he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would."}, {"pk": 2841959, "translation": "NET", "book": 20, "chapter": 28, "verse": 24, "text": "The one who robs his father and mother and says, \u201cThere is no transgression,\u201d is a companion to the one who destroys.", "comment": "sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents\u2019 possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.
sn The metaphor of \u201ccompanion\u201d here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.
tn Heb \u201cman who destroys\u201d (so NASB); TEV \u201cno better than a common thief.\u201d"}, {"pk": 2841960, "translation": "NET", "book": 20, "chapter": 28, "verse": 25, "text": "The greedy person stirs up dissension, but the one who trusts in the LORD will prosper.", "comment": "sn Greed \u201cstirs up\u201d the strife. This individual\u2019s attitude and actions stir up dissension because people do not long tolerate him.
tn The verb \u05d3\u05bc\u05b8\u05e9\u05c1\u05b5\u05df (dashen) means \u201cto be fat,\u201d and in the Piel/Pual stems \u201cto make fat/to be made fat\u201d (cf. KJV, ASV). The idea of being \u201cfat\u201d was symbolic of health and prosperity \u2013 the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV \u201cwill be enriched\u201d).
tn Heb \u201cwide of soul.\u201d This is an idiom meaning \u201ca greedy person.\u201d The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, traditionally, \u201csoul\u201d) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean \u201cwide of appetite\u201d (\u05e8\u05b0\u05d4\u05b7\u05d1\u05be\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1), thus \u201cgreedy.\u201d
tn The construction uses the participle \u05d1\u05bc\u05d5\u05b9\u05d8\u05b5\u05d7\u05b7 (boteakh) followed by \u05e2\u05b7\u05dc\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (\u2019al-y\u00ffhvah), which gives the sense of \u201crelying confidently on the Lord.\u201d This is the antithesis of the greedy person who pushes to get what he desires."}, {"pk": 2841961, "translation": "NET", "book": 20, "chapter": 28, "verse": 26, "text": "The one who trusts in his own heart is a fool, but the one who walks in wisdom will escape.", "comment": "tn The verb form \u05d9\u05b4\u05de\u05bc\u05b8\u05dc\u05b5\u05d8 (yimmalet) is the Niphal imperfect; the form means \u201cto escape.\u201d In this context one would conclude that it means \u201cto escape from trouble,\u201d because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.
sn The idea of \u201ctrusting in one\u2019s own heart\u201d is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one\u2019s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one\u2019s own intelligence.
sn The idiom of \u201cwalking in wisdom\u201d means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below."}, {"pk": 2841962, "translation": "NET", "book": 20, "chapter": 28, "verse": 27, "text": "The one who gives to the poor will not lack, but whoever shuts his eyes to them will receive many curses.", "comment": "tn The term \u201creceives\u201d is not in the Hebrew text but is implied, and is supplied in the translation.
sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.
sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.
tn Heb \u201chides his eyes\u201d; \u201cto them\u201d is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them."}, {"pk": 2841963, "translation": "NET", "book": 20, "chapter": 28, "verse": 28, "text": "When the wicked gain control, people hide themselves, but when they perish, the righteous increase.", "comment": "tn Heb \u201cthe wicked rise,\u201d referring to an accession to power, as in a government. Cf. TEV \u201ccome to power\u201d; NLT \u201ctake charge.\u201dsn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked \u201crising to power\u201d in government.
tn Heb \u201ca man\u201d or \u201cmankind\u201d in a generic sense.
tn The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: \u201cwhen the wicked rise\u2026when they perish.\u201d
tn The form is the Niphal imperfect of \u05e1\u05b8\u05ea\u05b7\u05e8 (satar, \u201cto hide\u201d); in this stem it can mean \u201cto hide themselves\u201d or \u201cto go into hiding.\u201d In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means \u201cto demolish,\u201d and is cognate to the Aramaic \u201cto destroy.\u201d This would produce the idea that people are \u201cdestroyed\u201d when the wicked come to power (\u201cProblems in the Hebrew Text of Proverbs,\u201d Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense."}, {"pk": 2841964, "translation": "NET", "book": 20, "chapter": 29, "verse": 1, "text": "The one who stiffens his neck after numerous rebukes will suddenly be destroyed without remedy.", "comment": "sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).
tn Or \u201chealing\u201d (NRSV).
tn The idiom \u201cto harden the neck\u201d (\u05de\u05b7\u05e7\u05b0\u05e9\u05c1\u05b6\u05d4\u05be\u05e2\u05b9\u05e8\u05b6\u05e3, maqsheh-\u2019oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a \u201cstiff neck\u201d would be the bending back, i.e., submission.
tn The Hebrew construction is \u05d0\u05b4\u05d9\u05e9\u05c1 \u05ea\u05bc\u05d5\u05b9\u05db\u05b8\u05d7\u05d5\u05b9\u05ea (\u2019ish tokhakhot, \u201ca man of rebukes\u201d), meaning \u201ca man who has (or receives) many rebukes.\u201d This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, \u201ca man of rebukes hardening himself.\u201d"}, {"pk": 2841965, "translation": "NET", "book": 20, "chapter": 29, "verse": 2, "text": "When the righteous become numerous, the people rejoice; when the wicked rule, the people groan.", "comment": "tn The Hebrew form \u05d1\u05bc\u05b4\u05e8\u05b0\u05d1\u05d5\u05b9\u05ea (birvot) is the Qal infinitive construct of \u05e8\u05b8\u05d1\u05b8\u05d4 (ravah) with a \u05d1\u05bc (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: \u05d5\u05bc\u05d1\u05b4\u05de\u05b0\u05e9\u05c1\u05b9\u05dc (uvimshol), \u201cand when the wicked rule.\u201d Some commentators wish to change the first verb to make it parallel this more closely, e.g., \u05e8\u05b8\u05d3\u05b8\u05d4 (radah, \u201cto rule\u201d), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society.
tn The Niphal verb \u05d0\u05b8\u05e0\u05b7\u05d7 (\u2019anakh) means \u201cto sigh; to groan,\u201d usually because of grief or physical and emotional distress. The word is a metonymy of effect; the cause is the oppression and distress due to evil rulers."}, {"pk": 2841966, "translation": "NET", "book": 20, "chapter": 29, "verse": 3, "text": "The man who loves wisdom brings joy to his father, but whoever associates with prostitutes wastes his wealth.", "comment": "sn Wealth was seen as a sign of success and of God\u2019s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).
tn Heb \u201ca man.\u201d Here \u201cman\u201d is retained in the translation because the second colon mentions prostitutes.
tn Or \u201ccauses his father to rejoice\u201d; NAB \u201cmakes his father glad.\u201d
tn The active participle \u05e8\u05b9\u05e2\u05b6\u05d4 (ro\u2019eh) is from the second root \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah), meaning \u201cto associate with.\u201d The verb occurs only a few times, and mostly in the book of Proverbs. It is related to \u05e8\u05b5\u05e2\u05b6\u05d4 (re\u2019eh, \u201cfriend; companion; fellow\u201d). To describe someone as a \u201ccompanion\u201d or \u201cfriend\u201d of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.
tn The Hebrew verb \u05d9\u05b0\u05d0\u05b7\u05d1\u05bc\u05b6\u05d3 (y\u00ff\u2019abbed) means \u201cdestroys\u201d; it is the Piel imperfect of the verb that means \u201cto perish.\u201d"}, {"pk": 2841967, "translation": "NET", "book": 20, "chapter": 29, "verse": 4, "text": "A king brings stability to a land by justice, but one who exacts tribute tears it down.", "comment": "tn Or \u201ccountry.\u201d This term functions as a metonymy of subject for the people in the land.
tn The form is the Hiphil imperfect of the verb \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad, \u201cto stand\u201d), hence, \u201cto cause to stand.\u201d It means that the king makes the nation \u201cstand firm,\u201d with \u201cstanding firm\u201d being a figure for strength, security, and stability. Cf. NCV \u201cmakes his country (the nation CEV) strong.\u201d
tn The Hebrew text reads \u05d0\u05b4\u05d9\u05e9\u05c1 \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05d5\u05b9\u05ea (\u2019ish t\u00ffrumot, \u201ca man of offerings\u201d), which could refer to a man who \u201creceives gifts\u201d or \u201cgives gifts.\u201d Because of its destructive nature on the country, here the phrase must mean that he receives or \u201cexacts\u201d the money (cf. NRSV \u201cmakes heavy exactions\u201d). This seems to go beyond the ordinary taxation for two reasons: (1) this ruler is a \u201cman of offerings,\u201d indicating that it is in his nature to do this, and (2) it tears down the country. The word \u201cofferings\u201d has been taken to refer to gifts or bribes (cf. NASB, NIV, CEV, NLT), but the word itself suggests more the idea of tribute or taxes that are demanded; this Hebrew word was used in Leviticus for offerings given to the priests, and in Ezek 45:16 for taxes. The point seems to be that this ruler or administrator is breaking the backs of the people with heavy taxes or tribute (e.g., 1 Sam 8:11\u201318), and this causes division and strife."}, {"pk": 2841968, "translation": "NET", "book": 20, "chapter": 29, "verse": 5, "text": "The one who flatters his neighbor spreads a net for his steps.", "comment": "tn Heb \u201ca man,\u201d but the context here does not suggest that the proverb refers to males only.
tn There is some ambiguity concerning the referent of \u201chis steps.\u201d The net could be spread for the one flattered (cf. NRSV, \u201ca net for the neighbor\u2019s feet\u201d; NLT, \u201ctheir feet,\u201d referring to others), or for the flatterer himself (cf. TEV \u201cyou set a trap for yourself\u201d). The latter idea would make the verse more powerful: In flattering someone the flatterer is getting himself into a trap (e.g., 2:16; 7:5; 26:28; 28:23).
sn The image of \u201cspreading a net\u201d for someone\u2019s steps is an implied comparison (a figure of speech known as hypocatastasis): As one would literally spread a net, this individual\u2019s flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.
tn The form is the Hiphil participle, literally \u201cdeals smoothly,\u201d i.e., smoothing over things that should be brought to one\u2019s attention. sn The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive."}, {"pk": 2841969, "translation": "NET", "book": 20, "chapter": 29, "verse": 6, "text": "In the transgression of an evil person there is a snare, but a righteous person can sing and rejoice.", "comment": "tn The Syriac and Tg. Prov 29:6 simplify the meaning by writing it with a passive verb: \u201cthe evil man is ensnared by his guilt.\u201d The metaphor of the snare indicates that the evil person will be caught in his own transgression.
tc The two verbs create some difficulty because the book of Proverbs does not usually duplicate verbs like this and because the first verb \u05d9\u05b8\u05e8\u05d5\u05bc\u05df (yarun) is irregular. The BHS editors prefer to emend it to \u05d9\u05b8\u05e8\u05d5\u05bc\u05e5 (yaruts, \u201cwill rush\u201d; cf. NAB \u201cruns on joyfully\u201d). W. McKane emends it to \u201cexult\u201d to form a hendiadys: \u201cis deliriously happy\u201d (Proverbs [OTL], 638). G. R. Driver suggests changing the word to \u05d9\u05b8\u05d3\u05d5\u05b9\u05df (yadon) based on two Hebrew mss and an Arabic cognate dana, \u201ccontinue.\u201d He translates it \u201cbut the righteous remains and rejoices\u201d (\u201cProblems in the Hebrew Text of Proverbs,\u201d Bib 32 [1951]: 193-94). None of these changes are particularly helpful. The verb is unusual for a geminate root, but Gesenius shows several places where the same pattern can be seen in other geminate verbs (GKC 180 \u00a767.q). In light of this it is preferable to retain the reading of the MT here.
sn These two verbs express the confidence of the righteous \u2013 they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security."}, {"pk": 2841970, "translation": "NET", "book": 20, "chapter": 29, "verse": 7, "text": "The righteous person cares for the legal rights of the poor; the wicked does not understand such knowledge.", "comment": "tn The term \u201csuch\u201d is supplied in the translation for clarification. It is not simply any knowledge that the wicked do not understand, but the knowledge mentioned in the first colon. They do not understand the \u201csympathetic knowledge\u201d or \u201cconcern\u201d for the cause of the poor.
tn The form is an active participle, \u05d9\u05b9\u05d3\u05b5\u05e2\u05b7 (yodea\u2019); it describes the righteous as \u201cknowing, caring for, having sympathetic knowledge for, or considering favorably\u201d the legal needs of the poor. Cf. NAB \u201chas a care for\u201d; NASB \u201cis concerned for.\u201d
tn The Hebrew word used here is \u05d3\u05bc\u05b4\u05d9\u05df (din), which typically means \u201cjudgment,\u201d but can also mean \u201cstrife\u201d and \u201ccause.\u201d Here it refers to the \u201ccause\u201d of the poor (so KJV, ASV), their plea, their case, their legal rights. A righteous person is sympathetic to this."}, {"pk": 2841971, "translation": "NET", "book": 20, "chapter": 29, "verse": 8, "text": "Scornful people inflame a city, but those who are wise turn away wrath.", "comment": "tn The term \u201ccity\u201d is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.
tn The verb means \u201cto blow; to breathe\u201d (BDB 806 s.v. \u05e4\u05bc\u05d5\u05bc\u05d7\u05b7). In the Hiphil imperfect its meaning here is \u201cto excite; to inflame\u201d a city, as in blowing up a flame or kindling a fire. It is also used with \u201cwords\u201d in 6:19 and 12:17 \u2013 they \u201cpuff out words.\u201d Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).
tn Heb \u201cmen of scorn\u201d; NAB \u201cArrogant men\u201d; ASV, NRSV \u201cScoffers\u201d; NIV, NLT \u201cMockers.\u201d"}, {"pk": 2841972, "translation": "NET", "book": 20, "chapter": 29, "verse": 9, "text": "If a wise person goes to court with a foolish person, there is no peace whether he is angry or laughs.", "comment": "tn The noun \u05e0\u05b8\u05d7\u05b7\u05ea (nakhat) is a derivative of \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201cto rest\u201d) and so means \u201cquietness\u201d or \u201crest,\u201d i.e., \u201cpeace.\u201dsn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).
tn The verb \u05e9\u05c1\u05b8\u05e4\u05b7\u05d8 (shafat) means \u201cto judge.\u201d In the Niphal stem it could be passive, but is more frequently reciprocal: \u201cto enter into controversy\u201d or \u201cto go to court.\u201d The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB \u201cdisputes\u201d; NASB \u201chas a controversy.\u201d
tn Heb \u201cand he is angry and he laughs.\u201d The construction uses the conjunctive vav to express alternate actions: \u201cwhether\u2026or.\u201d
tn Heb \u201ca wise man\u2026a foolish man.\u201d"}, {"pk": 2841973, "translation": "NET", "book": 20, "chapter": 29, "verse": 10, "text": "Bloodthirsty people hate someone with integrity; as for the upright, they seek his life.", "comment": "sn The Hebrew word describes the \u201cblameless\u201d or \u201cinnocent\u201d who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.
tn Heb \u201cand the upright seek his life.\u201d There are two ways this second line can be taken. (1) One can see it as a continuation of the first line, meaning that the bloodthirsty men also \u201cseek the life of the upright\u201d (cf. NIV, NRSV). The difficulty is that the suffix is singular but the apparent referent is plural. (2) One can take it is as a contrast: \u201cbut as for the upright, they seek his life\u201d \u2013 a fairly straightforward rendering (cf. ASV). The difficulty here is that \u201cseeking a life\u201d is normally a hostile act, but it would here be positive: \u201cseeking\u201d a life to preserve it. The verse would then say that the bloodthirsty hate the innocent, but the righteous protect them (W. McKane, Proverbs [OTL], 637; cf. NAB, NASB, TEV).
tn Heb \u201cmen of bloods.\u201d The Hebrew word for \u201cblood\u201d is written in the plural to reflect the shedding of blood. So the expression \u201cmen of bloods\u201d means people who shed blood \u2013 murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want."}, {"pk": 2841974, "translation": "NET", "book": 20, "chapter": 29, "verse": 11, "text": "A fool lets fly with all his temper, but a wise person keeps it back.", "comment": "tn Heb \u201chis spirit.\u201d It has been commonly interpreted to mean \u201chis anger\u201d (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his \u201csoul,\u201d whether it is anger or bitterness or frustration or any other emotions. He has no self-control.
tn The line is difficult. The MT has \u05d1\u05bc\u05b0\u05d0\u05d7\u05d5\u05b9\u05e8 \u05d9\u05b0\u05e9\u05c1\u05b7\u05d1\u05bc\u05b0\u05d7\u05b6\u05e0\u05bc\u05b8\u05d4 (b\u00ff\u2019khor y\u00ffshabb\u00ffkhennah), which literally means \u201csteals it back.\u201d The verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05d7 (shavakh) means \u201cto soothe; to still,\u201d as with a storm, or here with the temper. But because \u05d0\u05b8\u05d7\u05d5\u05b9\u05e8 (\u2019akhor) does not fit very well with this verb, most commentators offer some suggested change. C. H. Toy reads \u201canger\u201d instead of \u201cback\u201d and translates the verb \u201crestrain\u201d following the LXX, which has \u201cself-control\u201d (Proverbs [ICC], 510). The idea of self-control is what is intended, but the changes suggested are not entirely warranted. A number of English versions have \u201cholds it back\u201d (e.g., NASB, NRSV, NLT), and this fits the Hebrew as well as any."}, {"pk": 2841975, "translation": "NET", "book": 20, "chapter": 29, "verse": 12, "text": "If a ruler listens to lies, all his ministers will be wicked.", "comment": "tn The verb \u05e9\u05c1\u05b8\u05e8\u05b7\u05ea (sharat) means \u201cto minister; to serve.\u201d The Piel plural participle here refers to servants of the king who attend to him \u2013 courtiers and ministers (cf. NIV, NRSV, TEV, CEV \u201cofficials\u201d; NLT \u201cadvisers\u201d). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.
tn The Hiphil participle \u05de\u05b7\u05e7\u05b0\u05e9\u05c1\u05b4\u05d9\u05d1 (maqshiv) means \u201cto give attention to; to regard; to heed.\u201d Cf. NASB, NCV, TEV \u201cpays attention to.\u201dsn Such a ruler would become known as one who could be lied to, because he paid attention to lies.
tn Heb \u201cword of falsehood\u201d or \u201clying word.\u201d Cf. TEV \u201cfalse information.\u201d
sn The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2)."}, {"pk": 2841976, "translation": "NET", "book": 20, "chapter": 29, "verse": 13, "text": "The poor person and the oppressor have this in common: the LORD gives light to the eyes of them both.", "comment": "sn The expression gives light to the eyes means \u201cgives them sight\u201d (cf. NIV). The expression means that by giving them sight the Lord gives them the light of life (e.g., Job 33:30; Ps 13:3). God creates and controls them all. So in spite of their circumstances in life, all people receive their life from God.
tn The verb \u05e4\u05bc\u05b8\u05d2\u05b7\u05e9\u05c1 (pagash) means \u201cto meet; to encounter.\u201d In the Niphal it means \u201cto meet each other; to meet together\u201d (cf. KJV, ASV). The focus in this passage is on what they share in common.
tn Heb \u201ca man of oppressions\u201d; KJV \u201cthe deceitful man.\u201d The noun \u05ea\u05bc\u05b9\u05da\u05b0 (tokh) means \u201cinjury; oppression\u201d (BDB 1067 s.v.). Such men were usually the rich and powerful. The Greek and the Latin versions have \u201cthe debtor and creditor.\u201d"}, {"pk": 2841977, "translation": "NET", "book": 20, "chapter": 29, "verse": 14, "text": "If a king judges the poor in truth, his throne will be established forever.", "comment": "tn The king must judge \u201cin truth\u201d (\u05d1\u05bc\u05b6\u05d0\u05b1\u05de\u05b6\u05ea, be\u2019emet). Some have interpreted this to mean \u201cfaithfully\u201d (KJV, ASV) but that is somewhat unclear. The idea is that the poor must be treated fairly and justly (cf. NIV \u201cwith fairness\u201d; NRSV \u201cwith equity\u201d); \u201ctruth\u201d is that which corresponds to the standard of the law revealed by God. There must be no miscarriage of justice for these people simply because they are poor.
sn The term \u201cthrone\u201d is a metonymy of subject; it represents the dynasty, the reign of this particular king and his descendants. The qualification of the enduring administration is its moral character. The language of this proverb reflects the promise of the Davidic Covenant (e.g., Prov 16:12; 20:28; 25:5; 31:5)."}, {"pk": 2841978, "translation": "NET", "book": 20, "chapter": 29, "verse": 15, "text": "A rod and reproof impart wisdom, but a child who is unrestrained brings shame to his mother.", "comment": "sn The focus on the mother is probably a rhetorical variation for the \u201cparent\u201d (e.g., 17:21; 23:24\u201325) and is not meant to assume that only the mother will do the training and endure the shame for a case like this (e.g., 13:24; 23:13).
sn The Hebrew participle translated \u201cbrings shame\u201d is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.
tn The form is a Pual participle; the form means \u201cto let loose\u201d (from the meaning \u201cto send\u201d; cf. KJV, NIV \u201cleft to himself\u201d), and so in this context \u201cunrestrained.\u201d
tn Heb \u201cgives\u201d (so NAB).
tn The word \u201crod\u201d is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression refers to the process of discipline that is designed to correct someone. Some understand the words \u201crod and reproof\u201d to form a hendiadys, meaning \u201ca correcting [or, reproving] rod\u201d (cf. NAB, NIV \u201cthe rod of correction\u201d)."}, {"pk": 2841979, "translation": "NET", "book": 20, "chapter": 29, "verse": 16, "text": "When the wicked increase, transgression increases, but the righteous will see their downfall.", "comment": "sn The Hebrew verb translated \u201csee\u201d in this context indicates a triumph: The righteous will gaze with satisfaction, or they will look on the downfall of the wicked triumphantly (e.g., Pss 37:4 and 112:8). The verse is teaching that no matter how widespread evil may be, the righteous will someday see its destruction.
tn The verb \u05e8\u05b8\u05d1\u05b8\u05d4 (ravah), which is repeated twice in this line, means \u201cto increase.\u201d The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT \u201care in authority\u201d; TEV, CEV \u201care in power\u201d). The text does not explain the details, only that when the wicked increase sin will increase in the land."}, {"pk": 2841980, "translation": "NET", "book": 20, "chapter": 29, "verse": 17, "text": "Discipline your child, and he will give you rest; he will bring you happiness.", "comment": "sn The parallelism of this verse is synthetic; the second half adds the idea of \u201cdelight/pleasure\u201d to that of \u201crest.\u201d So a disciplined child will both relieve anxiety (\u201cgive\u2026rest\u201d) and bring happiness to the parents.
tn The verb, a Hiphil imperfect with a suffix, could be subordinated to the preceding imperative to form a purpose clause (indirect volitive classification): \u201cthat he may give you rest.\u201d The same then could apply to the second part of the verse.
tn Heb \u201cyour soul.\u201d The noun \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b6\u05da\u05b8 (nafshekha, \u201cyour soul\u201d) is a synecdoche of part (= inner soul) for the whole person (= you); see, e.g., Isa 43:4; 51:23; BDB 600 s.v. 4.a.2."}, {"pk": 2841981, "translation": "NET", "book": 20, "chapter": 29, "verse": 18, "text": "When there is no prophetic vision the people cast off restraint, but the one who keeps the law, blessed is he!", "comment": "sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.
tn There is a tendency among commentators and English versions to translate \u05d0\u05b7\u05e9\u05c1\u05b0\u05e8\u05b5\u05d4\u05d5\u05bc (\u2019ashrehu) as \u201chappy is he!\u201d (cf. KJV, ASV, NAB, NASB, TEV, NLT). But \u201chappy\u201d can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. \u201cHappiness,\u201d on the other hand, depends on what happens.
tn Heb \u201cno vision.\u201d The Hebrew word \u201cvision\u201d (from the verb \u05d7\u05b8\u05d6\u05b8\u05d4 [khazah, \u201cto see\u201d]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel\u2019s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to \u201cguidance\u201d following the LXX (Proverbs [ICC], 512). The TEV has \u201cguidance\u201d; the NIV retains \u201crevelation.\u201d It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.
tn The verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05e2 (para\u2019) means \u201cto let go; to let alone.\u201d It occurs here in the Niphal with the meaning of \u201c[the people] are let loose,\u201d meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT \u201crun wild.\u201d"}, {"pk": 2841982, "translation": "NET", "book": 20, "chapter": 29, "verse": 19, "text": "A servant cannot be corrected by words, for although he understands, there is no answer.", "comment": "sn To say \u201cthere is no answer\u201d means that this servant does not obey \u2013 he has to be trained in a different way.
sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as \u201ca stubborn servant.\u201d
tn The Niphal imperfect here is best rendered as a potential imperfect \u2013 \u201ccannot be corrected.\u201d The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.
tn Heb \u201cfor he understands, but there is no answer.\u201d The concessive idea (\u201calthough\u201d) is taken from the juxtaposition of the two parts."}, {"pk": 2841983, "translation": "NET", "book": 20, "chapter": 29, "verse": 20, "text": "Do you see someone who is hasty in his words? There is more hope for a fool than for him.", "comment": "sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.
tn Heb \u201ca man,\u201d but there is no indication in the immediate context that this should be limited only to males.
sn Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12)."}, {"pk": 2841984, "translation": "NET", "book": 20, "chapter": 29, "verse": 21, "text": "If someone pampers his servant from youth, he will be a weakling in the end.", "comment": "tn The word \u05de\u05b8\u05d2\u05d5\u05b9\u05df (magon) is a hapax legomenon; accordingly, it has been given a variety of interpretations. The LXX has \u201cgrief,\u201d and this has been adopted by some versions (e.g., NIV, NCV). The idea would be that treating the servant too easily for so long would not train him at all, so he will be of little use, and therefore a grief. J. Reider takes the word to mean \u201cweakling\u201d from the Arabic root na\u2019na (\u201cto be weak\u201d), with a noun/adjective form muna\u2019ana\u2019 (\u201cweak; feeble\u201d); see his \u201cEtymological Studies in Biblical Hebrew,\u201d VT 4 [1954]: 276-95. This would give a different emphasis to the sentence, but on the whole not very different than the first. In both cases the servant will not be trained well. Rashi, a Jewish scholar who lived a.d. 1040-1105, had the translation \u201ca master.\u201d The servant trained this way will assume authority in the household even as the son. This may be behind the KJV translation \u201cson\u201d (likewise ASV, NASB). Tg. Prov 29:21 and the Syriac have \u201cto be uprooted,\u201d which may reflect a different text entirely.
tn There is no conditional particle at the beginning of the verse; however, the relationship of the clauses, which lay down the condition first and then (with a vav) the consequences, indicates a conditional construction here. Cf. also NAB, NIV, NCV, TEV."}, {"pk": 2841985, "translation": "NET", "book": 20, "chapter": 29, "verse": 22, "text": "An angry person stirs up dissension, and a wrathful person is abounding in transgression.", "comment": "tn Heb \u201ca man of anger.\u201d Here \u201canger\u201d is an attributive (\u201can angry man\u201d). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.
tn Heb \u201can abundance of transgression.\u201d The phrase means \u201cabounding in transgression\u201d (BDB 913 s.v. \u05e8\u05b7\u05d1 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).
tn Heb \u201cpossessor of wrath.\u201d Here \u201cwrath\u201d is an attributive (cf. ASV \u201ca wrathful man\u201d; KJV \u201ca furious man\u201d)."}, {"pk": 2841986, "translation": "NET", "book": 20, "chapter": 29, "verse": 23, "text": "A person\u2019s pride will bring him low, but one who has a lowly spirit will gain honor.", "comment": "tn Heb \u201cpride of a man,\u201d with \u201cman\u201d functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.
tn There is a wordplay here due to the repetition of the root \u05e9\u05c1\u05b8\u05e4\u05b5\u05dc (shafel). In the first line the verb \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b4\u05d9\u05dc\u05b6\u05e0\u05bc\u05d5\u05bc (tishpilennu) is the Hiphil imperfect of the root, rendered \u201cwill bring him low.\u201d In the second line the word is used in the description of the \u201clowly of spirit,\u201d \u05e9\u05c1\u05b0\u05e4\u05b7\u05dc\u05be\u05e8\u05d5\u05bc\u05d7\u05b7 (sh\u00fffal-ruakh). The contrast works well: The proud will be brought \u201clow,\u201d but the one who is \u201clowly\u201d will be honored. In this instance the wordplay can be preserved in the translation.
tn Heb \u201clow in spirit\u201d; KJV \u201chumble in spirit.\u201d This refers to an attitude of humility. sn The Hebrew word translated \u201clowly\u201d forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty \u2013 at least in one\u2019s own eyes."}, {"pk": 2841987, "translation": "NET", "book": 20, "chapter": 29, "verse": 24, "text": "Whoever shares with a thief is his own enemy; he hears the oath to testify, but does not talk.", "comment": "sn The expression shares with a thief describes someone who is an \u201caccomplice\u201d (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.
tn Heb \u201coath\u201d or \u201cimprecation\u201d; ASV \u201cadjuration.\u201d This amounted to an \u201coath\u201d or \u201ccurse\u201d (cf. NAB \u201che hears himself put under a curse\u201d; NRSV \u201cone hears the victim\u2019s curse\u201d) either by or on behalf of the victim, that any witness to the crime must testify (cf. Lev 5:1). However, in this legal setting referring to \u201ca victim\u2019s curse\u201d could be misleading (cf. also KJV \u201che heareth cursing\u201d), since it could be understood to refer to profanity directed against those guilty of the crime rather than an imprecation called down on a witness who refused to testify (as in the present proverb). The present translation specifies this as an \u201coath to testify.\u201dsn The oath to testify was not an oath to tell the truth before a court of law in the modern sense. Instead it was a \u201ccurse\u201d or \u201cimprecation\u201d expressed by the victim of the theft, or by the legal authorities, called down on any witness of the crime who kept silent or refused to testify (as here). According to Lev 5:1, if a witness does not speak up he is accountable for the crime. This person hears the adjuration, but if he speaks up he is condemned, and if he does not speak up he is guilty under the law. The proverb is an unusual one; it seems to be warning against getting mixed up in any way with the thief, for it will create a serious ethical dilemma.
tn Heb \u201chates his soul.\u201d The accomplice is working against himself, for he will be punished along with the thief if he is caught."}, {"pk": 2841988, "translation": "NET", "book": 20, "chapter": 29, "verse": 25, "text": "The fear of people becomes a snare, but whoever trusts in the LORD will be set on high.", "comment": "sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).
tn Heb \u201cthe fear of man.\u201d This uses an objective genitive to describe a situation where fearing what people might do or think controls one\u2019s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic \u201cpeople\u201d here.
tn Heb \u201cgives [or yields, or produces]\u201d; NIV \u201cwill prove to be.\u201d
sn \u201cSnare\u201d is an implied comparison; fearing people is like being in a trap \u2013 there is no freedom of movement or sense of security."}, {"pk": 2841989, "translation": "NET", "book": 20, "chapter": 29, "verse": 26, "text": "Many people seek the face of a ruler, but it is from the LORD that one receives justice.", "comment": "tn Heb \u201cbut from the Lord [is] justice of a man.\u201d The last part uses the construct state followed by the genitive, which here shows the advantage \u2013 it is justice for the person. The implication of the matter is that people should seek the Lord\u2019s favor (rather than a human ruler\u2019s) if they want true justice.
sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler."}, {"pk": 2841990, "translation": "NET", "book": 20, "chapter": 29, "verse": 27, "text": "An unjust person is an abomination to the righteous, and the one who lives an upright life is an abomination to the wicked.", "comment": "tn Heb \u201cwho is upright in the way\u201d (so NASB; KJV and ASV are similar). Here \u201cin the way\u201d refers to the course of a person\u2019s life, hence \u201cwho lives an upright life.\u201d Cf. NAB \u201che who walks uprightly.\u201dsn The proverb makes a simple observation on life: The righteous detest the wicked, and the wicked detest the lifestyle of the righteous. Each is troublesome to the beliefs and the activities of the other."}, {"pk": 2841991, "translation": "NET", "book": 20, "chapter": 30, "verse": 1, "text": "The words of Agur, the son of Jakeh; an oracle: This man says to Ithiel, to Ithiel and to Ukal:", "comment": "sn This chapter has a title (30:1), Agur\u2019s confession and petition (30:2\u20139), and a series of Agur\u2019s admonitions (30:10\u201333).
tn The definite article is used here as a demonstrative, clarifying the reference to Agur.
tn The title \u05d4\u05b7\u05de\u05bc\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 (hammasa\u2019) means \u201cthe burden,\u201d a frequently used title in prophetic oracles. It may be that the word is a place name, although it is more likely that it describes what follows as an important revelation.
tn There have been numerous attempts to reinterpret the first two verses of the chapter. The Greek version translated the names \u201cIthiel\u201d and \u201cUkal,\u201d resulting in \u201cI am weary, O God, I am weary and faint\u201d (C. C. Torrey, \u201cProverbs Chapter 30,\u201d JBL 73 [1954]: 93-96). The LXX\u2019s approach is followed by some English versions (e.g., NRSV, NLT). The Midrash tried through a clever etymologizing translation to attribute the works to Solomon (explained by W. G. Plaut, Proverbs, 299). It is most likely that someone other than Solomon wrote these sayings; they have a different, almost non-proverbial, tone to them. See P. Franklyn, \u201cThe Sayings of Agur in Proverbs 30: Piety or Skepticism,\u201d ZAW 95 (1983): 239-52.
sn The word translated \u201csays\u201d (\u05e0\u05b0\u05d0\u05bb\u05dd, n\u00ff\u2019um) is a verbal noun; it is also a term that describes an oracle. It is usually followed by the subjective genitive: \u201cthe oracle of this man to Ithiel.\u201d"}, {"pk": 2841992, "translation": "NET", "book": 20, "chapter": 30, "verse": 2, "text": "Surely I am more brutish than any other human being, and I do not have human understanding;", "comment": "tn The particle \u05db\u05bc\u05b4\u05d9 (ki) functions in an asseverative sense, \u201csurely; indeed; truly\u201d (R. J. Williams, Hebrew Syntax, 73, \u00a7449).
tn The noun \u05d1\u05bc\u05b7\u05e2\u05b7\u05e8 (ba\u2019ar) means \u201cbrutishness\u201d; here it functions as a predicate adjective. It is followed by \u05de\u05b5\u05d0\u05b4\u05d9\u05e9\u05c1 (me\u2019ish) expressing comparative degree: \u201cmore than a man\u201d or \u201cmore than any man,\u201d with \u201cman\u201d used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV \u201cI am too stupid to be human.\u201d
tn Heb \u201cthe understanding of a man,\u201d with \u201cman\u201d used attributively here.
tn Heb \u201cthan man.\u201d The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all."}, {"pk": 2841993, "translation": "NET", "book": 20, "chapter": 30, "verse": 3, "text": "I have not learned wisdom, nor do I have knowledge of the Holy One.", "comment": "sn The construction uses repetition to make the point emphatically: \u201cI do not know the knowledge of the Holy One.\u201d Agur\u2019s claim to being \u201cbrutish\u201d is here clarified \u2013 he is not one of those who has knowledge or understanding of God. C. H. Toy thinks the speaker is being sarcastic in reference to others who may have claimed such knowledge (Proverbs [ICC], 521).
tn The epithet \u201cthe Holy One\u201d is the adjective \u201choly\u201d put in the masculine plural (as in 9:10). This will harmonize with the plural of majesty used to explain the plural with titles for God. However, NRSV takes the plural as a reference to the \u201choly ones,\u201d presumably referring to angelic beings."}, {"pk": 2841994, "translation": "NET", "book": 20, "chapter": 30, "verse": 4, "text": "Who has ascended into heaven, and then descended? Who has gathered up the winds in his fists? Who has bound up the waters in his cloak? Who has established all the ends of the earth? What is his name, and what is his son\u2019s name? \u2014 if you know!", "comment": "sn The ends of the earth is an expression often used in scripture as a metonymy of subject referring to the people who live in the ends of the earth, the far off and remote lands and islands. While that is possible here as well, this may simply be a synecdoche saying that God created the whole world, even the most remote and distant places.
sn The question is comparing the clouds of the heavens to garments (e.g., Job 26:8). T. T. Perowne writes, \u201cMen bind up water in skins or bottles; God binds up the rain-floods in the thin, gauzy texture of the changing clouds, which yet by his power does not rend under its burden of waters.\u201d
sn To make his point Agur includes five questions. These, like Job 38\u201341, or Proverbs 8:24\u201329, focus on the divine acts to show that it is absurd for a mere mortal to think that he can explain God\u2019s work or compare himself to God. These questions display mankind\u2019s limitations and God\u2019s incomparable nature. The first question could be open to include humans, but may refer to God alone (as the other questions do).
sn The reference to \u201cson\u201d in this passage has prompted many suggestions down through the years: It was identified as Israel in the Jewish Midrashim, the Logos or demiurge by some of the philosophers and allegorical writers, as simple poetic parallelism without a separate identity by some critical scholars, and as Jesus by Christian commentators. Parallels with Ugaritic are interesting, because Baal is referred to as a son; but that is bound up within the pantheon where there was a father god. Some of the Jewish commentators exhibit a strange logic in expressing what Christians would say is only their blindness to the full revelation: There is little cogency in this being a reference to Jesus because if there had been such a person at any time in the past he would have left some tradition about it through his descendants (J. H. Greenstone, Proverbs, 317). But Judaism has taught from the earliest times that Messiah was preexistent (especially in view of Micah 5 and Daniel 7); and the claims of Jesus in the Gospels bear this out. It seems best to say that there is a hint here of the nature of the Messiah as Son, a hint that will later be revealed in full through the incarnation.
sn The questions are filled with anthropomorphic language. The questioner is asking what humans have ever done this, but the meaning is that only God has done this. \u201cGathering the wind in his fists\u201d is a way of expressing absolute sovereign control over the forces of nature."}, {"pk": 2841995, "translation": "NET", "book": 20, "chapter": 30, "verse": 5, "text": "Every word of God is purified; he is like a shield for those who take refuge in him.", "comment": "sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God\u2019s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point \u2013 it is safe to trust the Lord.
tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. \u201cShield\u201d is a simple metaphor \u2013 God protects. \u201cTake refuge\u201d is another implied comparison (hypocatastasis) \u2013 God provides spiritual rest and security for those who put their trust in him."}, {"pk": 2841996, "translation": "NET", "book": 20, "chapter": 30, "verse": 6, "text": "Do not add to his words, lest he reprove you, and prove you to be a liar.", "comment": "tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root \u05db\u05bc\u05b8\u05d6\u05b7\u05d1 (kazav, \u201cto lie\u201d). In this stem it has the ideas of \u201cbeen made deceptive,\u201d or \u201cshown to be false\u201d or \u201cproved to be a liar.\u201d One who adds to or changes the word of the Lord will be seen as a liar."}, {"pk": 2841997, "translation": "NET", "book": 20, "chapter": 30, "verse": 7, "text": "Two things I ask from you; do not refuse me before I die:", "comment": "tn Assuming that the contents of vv. 7\u20139 are a prayer, several English versions have supplied a vocative phrase: \u201cO Lord\u201d (NIV); \u201cO God\u201d (NLT); others have supplied a similar phrase without the vocative \u201cO\u201d: NCV, CEV \u201cLord\u201d; TEV \u201cGod.\u201d
sn Wisdom literature often groups things in twos and fours, or in other numerical arrangements (e.g., Amos 1:3\u20132:6; Job 5:19; Prov 6:16\u201319)."}, {"pk": 2841998, "translation": "NET", "book": 20, "chapter": 30, "verse": 8, "text": "Remove falsehood and lies far from me; do not give me poverty or riches, feed me with my allotted portion of bread,", "comment": "tn The two words might form a hendiadys: \u201cfalsehood and lies\u201d being equivalent to \u201ccomplete deception.\u201d The word \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 means \u201cfalse; empty; vain; to a false purpose.\u201d The second word means \u201cword of lying,\u201d thus \u201ca lying word.\u201d Taken separately they might refer to false intentions and false words.
tn The word \u05d7\u05b9\u05e7 (khoq) means \u201cstatute\u201d; it is also used of a definite assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen 47:22). Here it refers to food that is the proper proportion for the speaker.
sn Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9."}, {"pk": 2841999, "translation": "NET", "book": 20, "chapter": 30, "verse": 9, "text": "lest I become satisfied and act deceptively and say, \u201cWho is the LORD?\u201d Or lest I become poor and steal and demean the name of my God.", "comment": "tn The Hebrew verb literally means \u201cto take hold of; to seize\u201d; this produces the idea of doing violence to the reputation of God.
tn The verb \u05db\u05bc\u05b8\u05d7\u05b7\u05e9\u05c1 (kakhash) means \u201cto be disappointing; to deceive; to fail; to grow lean.\u201d In the Piel stem it means \u201cto deceive; to act deceptively; to cringe; to disappoint.\u201d The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of \u201cdisowning\u201d or \u201crefusing to acknowledge\u201d (a meaning very close to its meaning here)."}, {"pk": 2842000, "translation": "NET", "book": 20, "chapter": 30, "verse": 10, "text": "Do not slander a servant to his master, lest he curse you, and you are found guilty.", "comment": "tn If what was said were true, then there would be no culpability. But the implication here is that it was slander. And the effect of that will be a curse \u2013 the person who is the target of the slander will \u201ccurse\u201d the person who slandered him (\u05e7\u05b8\u05dc\u05b7\u05dc [qalal] in the Piel means \u201cto treat lightly [or, with contempt]; to curse\u201d), and culpability will result (the verb \u05d5\u05b9\u05e9\u05c1\u05dd means \u201cto be guilty; to make a guilt offering [or, reparation offering]\u201d). This word for guilt suggests a connection to the Levitical teaching that the guilty had to make reparation for damages done (Lev 5). Cf. NAB \u201cyou will have to pay the penalty\u201d; NIV, NLT \u201cyou will pay for it.\u201d
tn The form \u05ea\u05bc\u05b7\u05dc\u05b0\u05e9\u05c1\u05b5\u05df (talshen) is the Hiphil jussive (with the negative \u05d0\u05b7\u05dc, \u2019al); it is a denominative verb from the noun \u201ctongue\u201d (Heb \u201cwag the tongue\u201d). It means \u201cto defame; to slander,\u201d if the accusation is untrue. Some have suggested that the word might have the force of \u201cdenouncing\u201d a slave to his master, accusing him before authorities (e.g., Deut 23:15\u201316). This proverb would then be a warning against meddling in the affairs of someone else."}, {"pk": 2842001, "translation": "NET", "book": 20, "chapter": 30, "verse": 11, "text": "There is a generation who curse their fathers and do not bless their mothers.", "comment": "sn The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms \u201ccurse\u201d and [not] \u201cbless\u201d to make the point. To \u201ccurse\u201d a parent could include treating them lightly, defaming them, or showing disrespect in general. To \u201cbless\u201d would mean to honor, respect, or enrich in some way, which is what should be done (e.g., Exod 21:17; Prov 20:20).
sn The next four verses all start with the Hebrew expression translated \u201cThere is a generation.\u201d This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word \u201cgeneration\u201d as used in this passage refers to a class or group of people."}, {"pk": 2842002, "translation": "NET", "book": 20, "chapter": 30, "verse": 12, "text": "There is a generation who are pure in their own eyes and yet are not washed from their filthiness.", "comment": "sn Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3\u20134 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12).
tn The verb \u05e8\u05b8\u05d7\u05b7\u05e5 (rakhats) means \u201cto wash; to wash off; to wash away; to bathe.\u201d It is used of physical washing, ceremonial washings, and hence figuratively of removing sin and guilt through confession (e.g., Isa 1:16). Here the form is the Pual perfect (unless it is a rare old Qal passive, since there is no Piel and no apparent change of meaning from the Qal). sn The point of the verse is that there are people who observe outer ritual and think they are pure (\u05d8\u05b8\u05d4\u05d5\u05b9\u05e8 [tahor] is the Levitical standard for entrance into the sanctuary), but who pay no attention to inner cleansing (e.g., Matt 23:27)."}, {"pk": 2842003, "translation": "NET", "book": 20, "chapter": 30, "verse": 13, "text": "There is a generation whose eyes are so lofty, and whose eyelids are lifted up disdainfully.", "comment": "tn Heb \u201chow high are its eyes!\u201d This is a use of the interrogative pronoun in exclamatory sentences (R. J. Williams, Hebrew Syntax, 25, \u00a7127).
tn Heb \u201cits eyelids are lifted up,\u201d a gesture indicating arrogance and contempt or disdain for others. To make this clear, the present translation supplies the adverb \u201cdisdainfully\u201d at the end of the verse.sn The verbs \u201cto be high\u201d (translated \u201care\u2026lofty\u201d) and \u201cto be lifted up\u201d depict arrogance and disdain for others. The emphasis on the eyes and eyelids (parasynonyms in poetry) is employed because the glance, the look, is the immediate evidence of contempt for others (e.g., also 6:17 and Ps 131:1)."}, {"pk": 2842004, "translation": "NET", "book": 20, "chapter": 30, "verse": 14, "text": "There is a generation whose teeth are like swords and whose molars are like knives to devour the poor from the earth and the needy from among the human race.", "comment": "tn The comparative \u201clike\u201d does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
tn Heb \u201cteeth\u201d (so NRSV) or \u201cjaw teeth\u201d (so KJV, ASV, NASB) or perhaps \u201cjawbone.\u201d This is a different Hebrew word for \u201cteeth\u201d than the one in the previous line; if it refers to \u201cjaw teeth\u201d then a translation like \u201cmolars\u201d would be appropriate, although this image might not fit with the metaphor (\u201clike knives\u201d) unless the other teeth, the incisors or front teeth, are pictured as being even longer (\u201clike swords\u201d).
tn The Hebrew form \u05dc\u05b6\u05d0\u05b1\u05db\u05b9\u05dc (le\u2019ekhol) is the Qal infinitive construct; it indicates the purpose of this generation\u2019s ruthless power \u2013 it is destructive. The figure is an implied comparison (known as hypocatastasis) between \u201cdevouring\u201d and \u201cdestroying.\u201d
sn There are two figures used in each of these lines: teeth/great teeth and \u201cswords/knives.\u201d The term \u201cteeth\u201d is a metonymy for the process of chewing and eating. This goes with the figure of the second half of the verse that speaks about \u201cdevouring\u201d the poor \u2013 so the whole image of eating and chewing refers to destroying the poor (an implied comparison). The figures of \u201cswords/knives\u201d are metaphors within this image. Comparing teeth to swords means that they are sharp and powerful. The imagery captures the rapacity of their power."}, {"pk": 2842005, "translation": "NET", "book": 20, "chapter": 30, "verse": 15, "text": "The leech has two daughters: \u201cGive! Give!\u201d There are three things that are never satisfied, four that never say, \u201cEnough\u201d \u2014", "comment": "sn The next two verses describe insatiable things, things that are problematic to normal life. The meaning of v. 15a and its relationship to 15b is debated. But the \u201cleech\u201d seems to have been selected to begin the section because it was symbolic of greed \u2013 it sucks blood through its two suckers. This may be what the reference to two daughters calling \u201cGive! Give!\u201d might signify (if so, this is an implied comparison, a figure known as hypocatastasis).
tn Throughout the book of Proverbs \u05d4\u05d5\u05b9\u05df (hon) means \u201cwealth\u201d; but here it has the nuance of \u201csufficiency\u201d (cf. TEV, CEV, NLT \u201csatisfied\u201d) or \u201cenough\u201d (BDB 223 s.v.).
sn As one might expect, there have been various attempts to identify the \u201ctwo daughters.\u201d In the Rabbinic literature some identified Alukah (the \u201cleech\u201d) with Sheol, and the two daughters with paradise and hell, one claiming the righteous and the other the unrighteous; others identified Alukah with Gehenna, and the two daughters with heresy and government, neither of which is ever satisfied (Midrash Tehillim quoted by Rashi, a Jewish scholar who lived a.d. 1040-1105, and in the Talmud, b. Avodah Zarah 17a). J. J. Glueck suggests that what is in view is erotic passion (and not a leech) with its two maidens of burning desire crying for more (\u201cProverbs 30:15a,\u201d VT 14 [1964]: 367-70). F. S. North rightly criticizes this view as gratuitous; he argues for the view of a leech with two suckers (\u201cThe Four Insatiables,\u201d VT 15 [1965]: 281-82).
tn The two imperatives \u05d4\u05b7\u05d1 \u05d4\u05b7\u05d1 (hav hav, \u201cgive, give,\u201d from \u05d9\u05b8\u05d4\u05b7\u05d1, yahav) correspond to the two daughters, and form their appeal. This would then be a personification \u2013 it is as if the leech is crying out, \u201cGive! Give!\u201d
sn There is a noticeable rhetorical sequence here: two daughters, three things, four (see W. M. Roth, \u201cThe Numerical Sequence x / x +1 in the Old Testament,\u201d VT 12 [1962]: 300-311, and \u201cNumerical Sayings in the Old Testament,\u201d VT 13 [1965]: 86). W. McKane thinks the series builds to a climax with the four, and in the four the barren woman is the focal point, the other three being metaphors for her sexual desire (Proverbs [OTL], 656). This interpretation is a minority view, however, and has not won widespread support."}, {"pk": 2842006, "translation": "NET", "book": 20, "chapter": 30, "verse": 16, "text": "the grave, the barren womb, land that is not satisfied with water, and fire that never says, \u201cEnough!\u201d", "comment": "tn The term \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05dc (she\u2019ol, \u201cSheol\u201d) refers here to the realm of the dead: \u201cthe grave\u201d (so KJV, NIV, NLT); cf. TEV, CEV \u201cthe world of the dead\u201d; NAB \u201cthe nether world.\u201d
tn Heb \u201cthe closing of the womb,\u201d a situation especially troubling for one who is consumed with a desire for children (e.g., Gen 16:2; 30:1).
sn There is no clear lesson made from these observations. But one point that could be made is that greed, symbolized by the leech, is as insatiable as all these other things. If that is the case, the proverb would constitute a warning against the insatiable nature of greed."}, {"pk": 2842007, "translation": "NET", "book": 20, "chapter": 30, "verse": 17, "text": "The eye that mocks at a father and despises obeying a mother \u2014 the ravens of the valley will peck it out and the young vultures will eat it.", "comment": "sn The \u201ceye\u201d as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the \u201cevil eye\u201d which is stinginess (28:22).
sn The sternest punishment is for the evil eye. The punishment is talionic \u2013 eye for eye. The reference to \u201cthe valley\u201d may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.
tn The Hebrew word \u05dc\u05b4\u05d9\u05e7\u05bc\u05b2\u05d4\u05b7\u05ea (liqqahat, \u201cobeying\u201d) occurs only here and in Gen 49:10; it seems to mean \u201cto receive\u201d in the sense of \u201creceiving instruction\u201d or \u201cobeying.\u201d C. H. Toy suggests emending to \u201cto old age\u201d (\u05dc\u05b0\u05d6\u05b4\u05e7\u05b0\u05e0\u05b7\u05ea, l\u00ffziqnat) of the mother (Proverbs [ICC], 530). The LXX with \u03b3\u1fc6\u03c1\u03b1\u03c2 (ghra\", \u201cold age\u201d) suggests that a root lhq had something to do with \u201cwhite hair.\u201d D. W. Thomas suggests a corruption from lhyqt to lyqht; it would have read, \u201cThe eye that mocks a father and despises an aged mother\u201d (\u201cA Note on \u05dc\u05b4\u05d9\u05e7\u05bc\u05b2\u05d4\u05b7\u05ea in Proverbs 30:17,\u201d JTS 42 [1941]: 154-55); this is followed by NAB \u201cor scorns an aged mother.\u201d"}, {"pk": 2842008, "translation": "NET", "book": 20, "chapter": 30, "verse": 18, "text": "There are three things that are too wonderful for me, four that I do not understand:", "comment": "tn The form \u05e0\u05b4\u05e4\u05b0\u05dc\u05b0\u05d0\u05d5\u05bc (nifl\u00ff\u2019u) is the Niphal perfect from \u05e4\u05bc\u05b8\u05dc\u05b8\u05d0 (pala\u2019); the verb means \u201cto be wonderful; to be extraordinary; to be surpassing\u201d; cf. NIV \u201ctoo amazing.\u201d The things mentioned are things that the sage finds incomprehensible (e.g., Gen 18:14; Judg 13:18; Ps 139:6; and Isa 9:6[5]). The sage can only admire these wonders \u2013 he is at a loss to explain them."}, {"pk": 2842009, "translation": "NET", "book": 20, "chapter": 30, "verse": 19, "text": "the way of an eagle in the sky, the way of a snake on a rock, the way of a ship in the sea, and the way of a man with a woman.", "comment": "tn This last item in the series is the most difficult to understand. The MT reads \u05d5\u05b0\u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 \u05d1\u05bc\u05b0\u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 (v\u00ffderekh gever b\u00ff\u2019almah, \u201cand the way of a man with a maid,\u201d so KJV, NASB). The last term does not in and of itself mean \u201cvirgin\u201d but rather describes a young woman who is sexually ready for marriage. What is probably in view here is the wonder of human sexuality, for the preposition \u05d1\u05bc\u05b0 (bet) in this sequence indicates that the \u201cway of the man\u201d is \u201cwith\u201d the woman. This mystery might begin with the manner of obtaining the love of the young woman, but focuses on the most intimate part of human relationships. And all of this was amazing to the sage. All of it is part of God\u2019s creative plan and therefore can be enjoyed and appreciated without fully comprehending it.
sn It is difficult to know for certain what these four things had in common for the sage. They are all linked by the word \u201cway\u201d (meaning \u201ca course of action\u201d) and by a sense of mystery in each area. Suggestions for the connections between the four include: (1) all four things are hidden from continued observation, for they are in majestic form and then gone; (2) they all have a mysterious means of propulsion or motivation; (3) they all describe the movement of one thing within the sphere or domain of another; or (4) the first three serve as illustrations of the fourth and greatest wonder, which concerns human relationships and is slightly different than the first three."}, {"pk": 2842010, "translation": "NET", "book": 20, "chapter": 30, "verse": 20, "text": "This is the way of an adulterous woman: she eats and wipes her mouth and says, \u201cI have not done wrong.\u201d", "comment": "sn The acts of \u201ceating\u201d and \u201cwiping her mouth\u201d are euphemistic; they employ an implied comparison between the physical act of eating and wiping one\u2019s mouth afterward on the one hand with sexual activity on the other hand (e.g., Prov 9:17).
sn Equally amazing is the insensitivity of the adulterous woman to the sin. The use of the word \u201cway\u201d clearly connects this and the preceding material. Its presence here also supports the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God\u2019s creation, so is the way that human nature has distorted it and ruined it.
sn The word clearly indicates that the woman is married and unchaste; but the text describes her as amoral as much as immoral \u2013 she sees nothing wrong with what she does.
sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen."}, {"pk": 2842011, "translation": "NET", "book": 20, "chapter": 30, "verse": 21, "text": "Under three things the earth trembles, and under four things it cannot bear up:", "comment": "sn The Hebrew verb means \u201cto rage; to quake; to be in tumult.\u201d The sage is using humorous and satirical hyperbole to say that the changes described in the following verses shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process begin to behave like a king."}, {"pk": 2842012, "translation": "NET", "book": 20, "chapter": 30, "verse": 22, "text": "under a servant who becomes king, under a fool who is stuffed with food,", "comment": "sn A servant coming to power could become a tyrant if he is unaccustomed to the use of such power, or he might retain the attitude of a servant and be useless as a leader.
tn Heb \u201cfilled with food\u201d (so ASV); NASB \u201csatisfied with food\u201d; NAB, NRSV \u201cglutted with food\u201d; CEV \u201cwho eats too much\u201d; NLT \u201cwho prospers.\u201dsn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious."}, {"pk": 2842013, "translation": "NET", "book": 20, "chapter": 30, "verse": 23, "text": "under an unloved woman who is married, and under a female servant who dispossesses her mistress.", "comment": "tn The verb \u05d9\u05b8\u05e8\u05b7\u05e9\u05c1 (yarash) means either (1) \u201cto possess; to inherit\u201d or (2) \u201cto dispossess.\u201d Often the process of possessing meant the dispossessing of those already there (e.g., Hagar and Sarah in Gen 16:5; 21:10); another example is the Israelites\u2019 wars against the Canaanites.
tn The Hebrew term means \u201chated,\u201d from \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 (sane\u2019), a feminine passive participle. The text does not say why she is hated; some have speculated that she might be odious (cf. KJV, ASV, NAB) or unattractive, but perhaps she is married to someone incapable of showing love (e.g., Gen 29:31, 33; Deut 21:15; Isa 60:5). Perhaps the strange situation of Jacob was in the mind of the sage, for Leah was described as \u201chated\u201d (Gen 29:31)."}, {"pk": 2842014, "translation": "NET", "book": 20, "chapter": 30, "verse": 24, "text": "There are four things on earth that are small, but they are exceedingly wise:", "comment": "tn The construction uses the Pual participle with the plural adjective as an intensive; these four creatures are the very embodiment of wisdom (BDB 314 s.v. \u05d7\u05b8\u05db\u05b7\u05dd Pu).
tn Heb \u201cFour are the small things of the earth.\u201d TEV has \u201cfour animals,\u201d though in the list of four that follows, two are insects and one is a reptile."}, {"pk": 2842015, "translation": "NET", "book": 20, "chapter": 30, "verse": 25, "text": "ants are creatures with little strength, but they prepare their food in the summer;", "comment": "sn The wisdom of the ants is found in their diligent preparation (\u05db\u05bc\u05d5\u05bc\u05df, kun) of food supplies in the summer for times in the winter when food is scarce. See S. P. Toperoff, \u201cThe Ant in the Bible and Midrash,\u201d Dor le Dor 13 (1985): 179-83. According to this, being prepared ahead of time is a mark of true wisdom."}, {"pk": 2842016, "translation": "NET", "book": 20, "chapter": 30, "verse": 26, "text": "rock badgers are creatures with little power, but they make their homes in the crags;", "comment": "tn Or \u201chyraxes.\u201d This is the Syrian Hyrax, also known as the rock badger. KJV, ASV has \u201cconies\u201d (alternately spelled \u201cconeys\u201d by NIV), a term usually associated with the European rabbit (Oryctolagus cuniculus) but which can also refer to the pika or the hyrax. Scholars today generally agree that the Hebrew term used here refers to a type of hyrax, a small ungulate mammal of the family Procaviidae native to Africa and the Middle East which has a thick body, short legs and ears and a rudimentary tail. The simple \u201cbadger\u201d (so NASB, NRSV, CEV) could lead to confusion with the badger, an entirely unrelated species of burrowing mammal related to weasels.sn Modern scholars identify this creature with the rock badger (the Syrian hyrax), a small mammal that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security."}, {"pk": 2842017, "translation": "NET", "book": 20, "chapter": 30, "verse": 27, "text": "locusts have no king, but they all go forward by ranks;", "comment": "sn The Hebrew term means \u201cdivided\u201d; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation."}, {"pk": 2842018, "translation": "NET", "book": 20, "chapter": 30, "verse": 28, "text": "a lizard you can catch with the hand, but it gets into the palaces of the king.", "comment": "tn The KJV, agreeing with Tg. Prov 30:28, translated this term as \u201cspider.\u201d But almost all modern English versions and commentators, following the Greek and the Latin versions, have \u201clizard.\u201d sn The point of this saying is that a weak creature like a lizard, that is so easily caught, cannot be prevented from getting into the most significant places.
tn Although the Hebrew noun translated \u201cking\u201d is singular here, it is traditionally translated as plural: \u201ckings\u2019 palaces\u201d (so KJV, NASB, NIV, NRSV)."}, {"pk": 2842019, "translation": "NET", "book": 20, "chapter": 30, "verse": 29, "text": "There are three things that are magnificent in their step, four things that move about magnificently:", "comment": "tn The construction uses the Hiphil participle again (as in the previous line) followed by the infinitive construct of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh). This forms a verbal hendiadys, the infinitive becoming the main verb and the participle before it the adverb.
tn The form \u05de\u05b5\u05d9\u05d8\u05b4\u05d9\u05d1\u05b5\u05d9 (metibe) is the Hiphil participle, plural construct. It has the idea of \u201cdoing good [in] their step.\u201d They move about well, i.e., magnificently. The genitive would be a genitive of specification."}, {"pk": 2842020, "translation": "NET", "book": 20, "chapter": 30, "verse": 30, "text": "a lion, mightiest of the beasts, who does not retreat from anything;", "comment": "tn Heb \u201cmighty among the beasts,\u201d but referring to a superlative degree (\u201cmightiest\u201d)."}, {"pk": 2842021, "translation": "NET", "book": 20, "chapter": 30, "verse": 31, "text": "a strutting rooster, a male goat, and a king with his army around him.", "comment": "tn The Hebrew term \u05d6\u05b7\u05e8\u05b0\u05d6\u05b4\u05d9\u05e8 (zarzir) means \u201cgirt\u201d; it occurs only here with \u201cloins\u201d in the Bible: \u201cthat which is girt in the loins\u201d (BDB 267 s.v.). Some have interpreted this to be the \u201cgreyhound\u201d because it is narrow in the flanks (J. H. Greenstone, Proverbs, 327); so KJV, ASV. Others have suggested the warhorse, zebra, raven, or starling. Tg. Prov 30:31 has it as the large fighting cock that struts around among the hens. There is no clear referent that is convincing, although most modern English versions use \u201cstrutting rooster\u201d or something similar (cf. CEV \u201cproud roosters\u201d).
tc This last line has inspired many suggestions. The MT has \u201cwith his army around him\u201d (\u05d0\u05b7\u05dc\u05b0\u05e7\u05d5\u05bc\u05dd \u05e2\u05b4\u05de\u05bc\u05d5\u05b9, \u2019alqum \u2019immo); so NIV. This has been emended to read \u201cagainst whom there is no rising up\u201d (so KJV, ASV) or \u201cstanding over his people.\u201d The LXX has \u201ca king haranguing his people.\u201d Tg. Prov 30:31 has, \u201ca king who stands up before his people and addresses them.\u201d Some have attempted to identify this with Alcimus, the high priest who aspired to kingship (1 Macc 7:5\u201322), but such a suggestion is quite remote. Another interpretation sees the word for \u201cGod\u201d in the line: \u201ca king with whom God is.\u201d Furthermore, C. H. Toy thinks the text is corrupt and must have at one time referred to some majestic animal (Proverbs [ICC], 537). While all these suggestions are fascinating, they have not improved or corrected the Hebrew text. At least one can say the focus is on the stately appearance of the king at some auspicious moment. The word occurs only here; but if it is interpreted with its Arabic cognate in mind, then it refers to a band of soldiers (BDB 39 s.v. \u05d0\u05b7\u05dc\u05b0\u05e7\u05d5\u05bc\u05dd)."}, {"pk": 2842022, "translation": "NET", "book": 20, "chapter": 30, "verse": 32, "text": "If you have done foolishly by exalting yourself or if you have planned evil, put your hand over your mouth!", "comment": "tn The construction has the \u05d1\u05bc\u05b0 (bet) preposition with the Hitpael infinitive construct, forming a temporal clause. This clause explains the way in which the person has acted foolishly.
tn Heb \u201chand to mouth.\u201d This express means \u201cput your hand to your mouth\u201d (e.g., Job 40:4, 5); cf. NIV \u201cclap your hand over.\u201d"}, {"pk": 2842023, "translation": "NET", "book": 20, "chapter": 30, "verse": 33, "text": "For as the churning of milk produces butter and as punching the nose produces blood, so stirring up anger produces strife.", "comment": "tn This line provides the explanation for the instruction to keep silent in the previous verse. It uses two images to make the point, and in so doing repeats two words throughout. The first is the word \u05de\u05b4\u05d9\u05e5 (mits), which is translated (in sequence) \u201cchurning,\u201d \u201cpunching,\u201d and \u201cstirring up.\u201d The form is a noun, and BDB 568 s.v. suggests translating it as \u201csqueezing\u201d in all three places, even in the last where it describes the pressure or the insistence on strife. This noun occurs only here. The second repeated word, the verb \u05d9\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0 (yotsir), also occurs three times; it is the Hiphil imperfect, meaning \u201cproduces\u201d (i.e., causes to go out).
sn There is a subtle wordplay here with the word for anger: It is related to the word for nose in the preceding colon.
sn The analogy indicates that continuously pressing certain things will yield results, some good, some bad. So pressing anger produces strife. The proverb advises people to strive for peace and harmony through humility and righteousness. To do that will require \u201cletting up\u201d on anger."}, {"pk": 2842024, "translation": "NET", "book": 20, "chapter": 31, "verse": 1, "text": "The words of King Lemuel, an oracle that his mother taught him:", "comment": "sn Nothing else is known about King Lemuel aside from this mention in the book of Proverbs. Jewish legend identifies him as Solomon, making this advice from his mother Bathsheba; but there is no evidence for that. The passage is the only direct address to a king in the book of Proverbs \u2013 something that was the norm in wisdom literature of the ancient world (Leah L. Brunner, \u201cKing and Commoner in Proverbs and Near Eastern Sources,\u201d Dor le Dor 10 [1982]: 210-19; Brunner argues that the advice is religious and not secular).
tn Some English versions take the Hebrew noun translated \u201coracle\u201d here as a place name specifying the kingdom of King Lemuel; cf. NAB \u201cking of Massa\u201d; CEV \u201cKing Lemuel of Massa.\u201d"}, {"pk": 2842025, "translation": "NET", "book": 20, "chapter": 31, "verse": 2, "text": "O my son, O son of my womb, O son of my vows,", "comment": "tn In all three occurrences in this verse the word \u201cson\u201d has the Aramaic spelling, \u05b7\u05b7\u05d1\u05bc\u05e8 (bar), rather than the Hebrew \u05d1\u05bc\u05b5\u05df (ben). The repetition of the word \u201cson\u201d shows the seriousness of the warning; and the expression \u201cson of my womb\u201d and \u201cson of my vows\u201d are endearing epithets to show the great investment she has made in his religious place in God\u2019s program. For a view that \u201cson of my womb\u201d should be \u201cmy own son,\u201d see F. Deist, \u201cProverbs 31:1, A Case of Constant Mistranslation,\u201d JNSL 6 (1978): 1-3; cf. TEV \u201cmy own dear son.\u201d
tn The form \u05de\u05b7\u05d4 (mah), normally the interrogative \u201cwhat?\u201d (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has \u201cWoe!\u201d"}, {"pk": 2842026, "translation": "NET", "book": 20, "chapter": 31, "verse": 3, "text": "Do not give your strength to women, nor your ways to that which ruins kings.", "comment": "sn The word \u201cways\u201d may in general refer to the heart\u2019s affection for or attention to, or it may more specifically refer to sexual intercourse. While in the book of Proverbs the term is an idiom for the course of life, in this context it must refer to the energy spent in this activity.
sn The word translated \u201cstrength\u201d refers to physical powers here, i.e., \u201cvigor\u201d (so NAB) or \u201cstamina.\u201d It is therefore a metonymy of cause; the effect would be what spending this strength meant \u2013 sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.
tn The construction uses Qal infinitive construct \u05dc\u05b7\u05de\u05b0\u05d7\u05d5\u05b9\u05ea (lamkhot, \u201cto wipe out; to blot out; to destroy\u201d). The construction is somewhat strange, and so some interpreters suggest changing it to \u05de\u05b9\u05d7\u05d5\u05b9\u05ea (mokhot, \u201cdestroyers of kings\u201d); cf. BDB 562 s.v. \u05de\u05b8\u05d7\u05b8\u05d4 Qal.3. Commentators note that the form is close to an Aramaic word that means \u201cconcubine,\u201d and an Arabic word that is an indelicate description for women."}, {"pk": 2842027, "translation": "NET", "book": 20, "chapter": 31, "verse": 4, "text": "It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink,", "comment": "tn The MT has \u05d0\u05b5\u05d5 (\u2019ev), a Kethib/Qere reading. The Kethib is \u05d0\u05d5\u05b9 (\u2019o) but the Qere is \u05d0\u05b5\u05d9 (\u2019ey). Some follow the Qere and take the word as a shortened form of \u05d5\u05b9\u05b7\u05d9\u05bc\u05b5\u05d4, \u201cwhere?\u201d This would mean the ruler would be always asking for drink (cf. ASV). Others reconstruct to \u05d0\u05b7\u05d5\u05bc\u05b5\u05d4 (\u2019avveh, \u201cto desire; to crave\u201d). In either case, the verse would be saying that a king is not to be wanting/seeking alcohol.tn Here \u201cstrong drink\u201d probably refers to barley beer (cf. NIV, NCV \u201cbeer\u201d).
sn This second warning for kings concerns the use of alcohol. If this passage is meant to prohibit any use of alcohol by kings, it would be unheard of in any ancient royal court. What is probably meant is an excessive and unwarranted use of alcohol, or a troubling need for it, so that the meaning is \u201cto drink wine in excess\u201d (cf. NLT \u201cto guzzle wine\u201d; CEV \u201cshould not get drunk\u201d). The danger, of course, would be that excessive use of alcohol would cloud the mind and deprive a king of true administrative ability and justice.
tn Heb \u201c[It is] not for kings.\u201d"}, {"pk": 2842028, "translation": "NET", "book": 20, "chapter": 31, "verse": 5, "text": "lest they drink and forget what is decreed, and remove from all the poor their legal rights.", "comment": "sn The word is \u05d3\u05bc\u05b4\u05d9\u05df (din, \u201cjudgment\u201d; so KJV). In this passage it refers to the cause or the plea for justice, i.e., the \u201clegal rights.\u201d
tn The verb means \u201cchange,\u201d perhaps expressed in reversing decisions or removing rights.
tn Heb \u201call the children of poverty.\u201d This expression refers to the poor by nature. Cf. KJV, NASB, NRSV \u201cthe afflicted\u201d; NIV \u201coppressed.\u201d"}, {"pk": 2842029, "translation": "NET", "book": 20, "chapter": 31, "verse": 6, "text": "Give strong drink to the one who is perishing, and wine to those who are bitterly distressed;", "comment": "tn Heb \u201cto the bitter of soul.\u201d The phrase \u05dc\u05b0\u05de\u05b8\u05e8\u05b5\u05d9 \u05e0\u05b8\u05e4\u05b6\u05e9\u05c1 (l\u00ffmare nafesh) has been translated \u201cof heavy hearts\u201d (KJV); \u201cin anguish\u201d (NIV); \u201cin misery\u201d (TEV); \u201cin bitter distress\u201d (NRSV); \u201csorely depressed\u201d (NAB); \u201cin deep depression (NLT); \u201chave lost all hope\u201d (CEV). The word \u201cbitter\u201d (\u05de\u05b7\u05e8, mar) describes the physical and mental/spiritual suffering as a result of affliction, grief, or suffering \u2013 these people are in emotional pain. So the idea of \u201cbitterly distressed\u201d works as well as any other translation.
sn Wine and beer should be given to those distressed and dying in order to ease their suffering and help them forget."}, {"pk": 2842030, "translation": "NET", "book": 20, "chapter": 31, "verse": 7, "text": "let them drink and forget their poverty, and remember their misery no more.", "comment": "tn The king was not to \u201cdrink and forget\u201d; the suffering are to \u201cdrink and forget.\u201d
tn The subjects and suffixes are singular (cf. KJV, ASV, NASB). Most other English versions render this as plural for stylistic reasons, in light of the preceding context."}, {"pk": 2842031, "translation": "NET", "book": 20, "chapter": 31, "verse": 8, "text": "Open your mouth on behalf of those unable to speak, for the legal rights of all the dying.", "comment": "sn The instruction to \u201copen your mouth\u201d is a metonymy of cause; it means \u201cspeak up for\u201d (so NIV, TEV, NLT) or in this context \u201cserve as an advocate in judgment\u201d (cf. CEV \u201cyou must defend\u201d).
sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.
tn Or \u201cof all the defenseless.\u201d The noun \u05d7\u05b2\u05dc\u05d5\u05b9\u05e3 (khalof) means \u201cpassing away; vanishing\u201d (properly an infinitive); in this construction \u201cthe sons of the passing away\u201d means people who by nature are transitory, people who are dying \u2013 mortals. But in this context it would indicate people who are \u201cdefenseless\u201d as opposed to those who are healthy and powerful."}, {"pk": 2842032, "translation": "NET", "book": 20, "chapter": 31, "verse": 9, "text": "Open your mouth, judge in righteousness, and plead the cause of the poor and needy.", "comment": "tn The noun \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (\u05e9\u05c1\u05b0\u05e4\u05b8\u05d8, sh\u00fffat) in this advocacy must conform to the standard of the law. So it is a little stronger than \u201cjudging fairly\u201d (cf. NIV, NCV), although it will be fair if it is done righteously for all.
sn Previously the noun \u05d3\u05bc\u05b4\u05d9\u05df (din, judgment\u201d) was used, signifying the legal rights or the pleas of the people. Now the imperative \u05d3\u05bc\u05b4\u05d9\u05df is used. It could be translated \u201cjudge,\u201d but in this context \u201cjudge the poor\u201d could be misunderstood to mean \u201ccondemn.\u201d Here advocacy is in view, and so \u201cplead the cause\u201d is a better translation (cf. NASB, NIV, NRSV \u201cdefend the rights\u201d). It was \u2013 and is \u2013 the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4\u201311; 1 Kgs 3:16\u201328; Pss 45:3\u20135, 72:4; Isa 9:6\u20137)."}, {"pk": 2842033, "translation": "NET", "book": 20, "chapter": 31, "verse": 10, "text": "Who can find a wife of noble character? For her value is far more than rubies.", "comment": "tn Heb \u201ca woman of valor.\u201d This is the same expression used to describe Ruth (e.g., Ruth 3:11). The term \u05d7\u05b7\u05d9\u05b4\u05dc (khayil) here means \u201cmoral worth\u201d (BDB 298 s.v.); cf. KJV \u201ca virtuous woman.\u201d Elsewhere the term is used of physical valor in battle, e.g., \u201cmighty man of valor,\u201d the land-owning aristocrat who could champion the needs of his people in times of peace or war (e.g., Judg 6:12). Here the title indicates that the woman possesses all the virtues, honor, and strength to do the things that the poem will set forth.
sn The poem begins with a rhetorical question (a figure of speech known as erotesis). This is intended to establish the point that such a noble wife is rare. As with wisdom in the book of Proverbs, she has to be found.
tn The first word in the Hebrew text (\u05d0\u05b5\u05e9\u05c1\u05b6\u05ea, \u2019eshet) begins with \u05d0 (alef), the first letter in the Hebrew alphabet.
sn This line expresses that her value (Heb \u201cher price\u201d), like wisdom, is worth more than rubies (e.g., 3:15; 8:11)."}, {"pk": 2842034, "translation": "NET", "book": 20, "chapter": 31, "verse": 11, "text": "The heart of her husband has confidence in her, and he has no lack of gain.", "comment": "tn The first word of the second line begins with \u05d1\u05bc (bet), the second letter in the Hebrew alphabet. The verb \u05d1\u05bc\u05b8\u05d8\u05b7\u05d7 (batakh) means \u201cto trust; to have confidence in.\u201d With the subject of the verb being \u201cthe heart of her husband,\u201d the idea is strengthened \u2013 he truly trusts her. Cf. NCV \u201ctrusts her completely\u201d; NIV \u201chas full confidence in her.\u201d
sn The Hebrew word used here for \u201cgain\u201d (\u05e9\u05c1\u05b8\u05dc\u05b8\u05dc, shalal) is unusual; it means \u201cplunder; spoil\u201d of war primarily (e.g., Isa 8:1\u20134 and the name Maher-Shalal-Hash-Baz). The point is that the gain will be as rich and bountiful as the spoils of war. The wife\u2019s capabilities in business and domestic matters guarantee a rich profit and inspire the confidence of her husband."}, {"pk": 2842035, "translation": "NET", "book": 20, "chapter": 31, "verse": 12, "text": "She brings him good and not evil all the days of her life.", "comment": "tn The first word of the third line begins with \u05d2 (gimel), the third letter of the Hebrew alphabet.
sn The joining of these two words, \u201cgood\u201d and \u201cevil,\u201d is frequent in the Bible; they contrast the prosperity and well-being of her contribution with what would be devastating and painful. The way of wisdom is always characterized by \u201cgood\u201d; the way of folly is associated with \u201cevil.\u201d"}, {"pk": 2842036, "translation": "NET", "book": 20, "chapter": 31, "verse": 13, "text": "She obtains wool and flax, and she is pleased to work with her hands.", "comment": "tn Heb \u201cand she works in the pleasure of her hands.\u201d The noun \u05d7\u05b5\u05e4\u05b6\u05e5 (khefets) means \u201cdelight; pleasure.\u201d BDB suggests it means here \u201cthat in which one takes pleasure,\u201d i.e., a business, and translates the line \u201cin the business of her hands\u201d (BDB 343 s.v. 4). But that translation reduces the emphasis on pleasure and could have easily been expressed in other ways. Here it is part of the construct relationship. The \u201chands\u201d are the metonymy of cause, representing all her skills and activities in making things. It is also a genitive of specification, making \u201cpleasure\u201d the modifier of \u201cher hands/her working.\u201d She does her work with pleasure. Tg. Prov 31:13 has, \u201cshe works with her hands in accordance with her pleasure.\u201d
tn The first word of the fourth line begins with \u05d3\u05bc (dalet) the fourth letter of the Hebrew alphabet. The verb \u05d3\u05b8\u05e8\u05b7\u05e9\u05c1 (darash) means \u201cto seek; to inquire; to investigate.\u201d The idea is that she looks for the wool and flax to do her work, but the whole verse assumes she has obtained it. This verb also occurs in the hymn of Ps 111, which says in v. 2 that \u201cthe works of the Lord are searched.\u201d One word used in another passage is not that significant; but the cumulative effect of words and ideas suggest that the composition of this poem is influenced by hymnology."}, {"pk": 2842037, "translation": "NET", "book": 20, "chapter": 31, "verse": 14, "text": "She is like the merchant ships; she brings her food from afar.", "comment": "tn The first word of the fifth line begins with \u05d4 (he), the fifth letter of the Hebrew alphabet.
sn The point of the simile is that she goes wherever she needs to go, near and far, to gather in all the food for the needs and the likes of the family. The line captures the vision and the industry of this woman."}, {"pk": 2842038, "translation": "NET", "book": 20, "chapter": 31, "verse": 15, "text": "She also gets up while it is still night, and provides food for her household and a portion to her female servants.", "comment": "sn The word \u05d7\u05b9\u05e7 (khoq) probably means \u201callotted portion of food\u201d as before, but some suggest it means the task that is allotted to the servants, meaning that the wise woman gets up early enough to give out the work assignments (Tg. Prov 31:15, RSV, NRSV, TEV, NLT). That is possible, but seems an unnecessary direction for the line to take. Others, however, simply wish to delete this last colon, leaving two cola and not three, but that is unwarranted.
sn The word for \u201cfood\u201d is \u05d8\u05b6\u05e8\u05b6\u05e3 (teref, \u201cprey\u201d; KJV \u201cmeat\u201d), another word that does not normally fit the domestic scene. This word also is used in a similar way in Ps 111:5, which says the Lord gives food. Here it is the noble woman who gives food to her family and servants.
tn The first word of the sixth line begins with \u05d5 (vav), the sixth letter of the Hebrew alphabet."}, {"pk": 2842039, "translation": "NET", "book": 20, "chapter": 31, "verse": 16, "text": "She considers a field and buys it; from her own income she plants a vineyard.", "comment": "tn Heb \u201cfrom the fruit of her hands.\u201d The expression employs two figures. \u201cHands\u201d is a metonymy of cause, indicating the work she does. \u201cFruit\u201d is a hypocatastasis, an implied comparison meaning what she produces, the income she earns. She is able to plant a vineyard from her income.
tn The first word of the seventh line begins with \u05d6 (zayin), the seventh letter of the Hebrew alphabet.sn The word \u201cconsiders\u201d means \u201cto plan carefully\u201d in accordance with her purposes. The word is often used in the book of Proverbs for devising evil; but here it is used positively of the woman\u2019s wise investment."}, {"pk": 2842040, "translation": "NET", "book": 20, "chapter": 31, "verse": 17, "text": "She begins her work vigorously, and she strengthens her arms.", "comment": "sn The expression \u201cshe makes her arm strong\u201d parallels the first half of the verse and indicates that she gets down to her work with vigor and strength. There may be some indication here of \u201crolling up the sleeves\u201d to ready the arms for the task, but that is not clear.
tn The first word of the eighth line begins with \u05d7 (khet), the eighth letter of the Hebrew alphabet.tn Heb \u201cshe girds her loins with strength.\u201d The idea is that of gathering up the long robes with a sash or belt so that they do not get in the way of the work. The point of the figure is readiness for work. But to say she girds herself with \u201cstrength\u201d means that she begins vigorously. \u201cStrength\u201d here would be a comparison with the sash."}, {"pk": 2842041, "translation": "NET", "book": 20, "chapter": 31, "verse": 18, "text": "She knows that her merchandise is good, and her lamp does not go out in the night.", "comment": "sn The line may be taken literally to mean that she is industrious throughout the night (\u201cburning the midnight oil\u201d) when she must in order to follow through a business deal (W. McKane, Proverbs [OTL], 668); cf. TEV. But the line could also be taken figuratively, comparing \u201cher light\u201d to the prosperity of her household \u2013 her whole life \u2013 which continues night and day.
tn The first word of the ninth line begins with \u05d8 (tet), the ninth letter of the Hebrew alphabet.sn This is the word for \u201ctaste.\u201d It means her opinion or perception, what she has learned by experience and therefore seems right."}, {"pk": 2842042, "translation": "NET", "book": 20, "chapter": 31, "verse": 19, "text": "Her hands take hold of the distaff, and her hands grasp the spindle.", "comment": "tn The verb \u05e9\u05c1\u05b4\u05dc\u05bc\u05b7\u05d7 (shilakh), the Piel perfect of the verb \u201cto send,\u201d means in this stem \u201cto thrust out; to stretch out.\u201d It is a stronger word than is perhaps necessary. It is a word that is also used in military settings to describe the firmness and forthrightness of the activity (Judg 5:26).
tn The first word of the tenth line begins with \u05d9 (yod) the tenth letter of the Hebrew alphabet.sn The words for \u201chands\u201d are often paired in poetry; the first (\u05d9\u05b8\u05d3, yad) means the hand and the forearm and usually indicates strength, and the second (\u05db\u05bc\u05b7\u05e3, kaf) means the palm of the hand and usually indicates the more intricate activity."}, {"pk": 2842043, "translation": "NET", "book": 20, "chapter": 31, "verse": 20, "text": "She extends her hand to the poor, and reaches out her hand to the needy.", "comment": "tn The first word of the eleventh line begins with \u05db\u05bc (kaf), the eleventh letter of the Hebrew alphabet.
sn The parallel expressions here underscore her care for the needy. The first part uses \u201cshe spreads her palm\u201d and the second \u201cshe thrusts out her hand,\u201d repeating some of the vocabulary introduced in the last verse."}, {"pk": 2842044, "translation": "NET", "book": 20, "chapter": 31, "verse": 21, "text": "She is not afraid of the snow for her household, for all of her household are clothed with scarlet.", "comment": "tn For the MT\u2019s \u201cscarlet\u201d the LXX and the Latin have \u201ctwo\u201d or \u201cdouble\u201d \u2013 the difference being essentially the vocalization of a plural as opposed to a dual. The word is taken in the versions with the word that follows (\u201ccovers\u201d) to means \u201cdouble garments.\u201d The question to be asked is whether scarlet would keep one warm in winter or double garments. The latter is the easier reading and therefore suspect.
tn The first word of the twelfth line begins with \u05dc (lamed), the twelfth letter of the Hebrew alphabet.
sn \u201cSnow\u201d is a metonymy of adjunct; it refers to the cold weather when snow comes. The verse is saying that this time is not a concern for the wise woman because the family is well prepared."}, {"pk": 2842045, "translation": "NET", "book": 20, "chapter": 31, "verse": 22, "text": "She makes for herself coverlets; her clothing is fine linen and purple.", "comment": "tn The first word of the thirteenth line begins with \u05de (mem), the thirteenth letter of the Hebrew alphabet. The word rendered \u201ccoverlets\u201d appears in 7:16, where it has the idea of \u201ccovered.\u201d K&D 17:335 suggests \u201cpillows\u201d or \u201cmattresses\u201d here. The Greek version has \u201clined overcoats\u201d or \u201cgarments,\u201d but brings over the last word of the previous verse to form this line and parallel the second half, which has clothing in view.
sn The \u201cfine linen\u201d refers to expensive clothing (e.g., Gen 41:42), as does the \u201cpurple\u201d (e.g., Exod 26:7; 27:9, 18). Garments dyed with purple indicated wealth and high rank (e.g., Song 3:5). The rich man in Luke 16:19 was clothed in fine linen and purple as well. The difference is that the wise woman is charitable, but he is not."}, {"pk": 2842046, "translation": "NET", "book": 20, "chapter": 31, "verse": 23, "text": "Her husband is well-known in the city gate when he sits with the elders of the land.", "comment": "tn The construction uses the infinitive construct with the preposition and a pronominal suffix that serves as the subject (subjective genitive) to form a temporal clause. The fact that he \u201csits with the elders\u201d means he is one of the elders; he sits as a judge among the people.
tn The first word of the fourteenth line begins with \u05e0 (nun), the fourteenth letter of the Hebrew alphabet. The form is the Niphal participle of \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019); it means that her husband is \u201cknown.\u201d The point is that he is a prominent person, respected in the community.
tn Heb \u201cgate\u201d; the term \u201ccity\u201d has been supplied in the translation for clarity.sn The \u201cgate\u201d was the area inside the entrance to the city, usually made with rooms at each side of the main street where there would be seats for the elders. This was the place of assembly for the elders who had judicial responsibilities."}, {"pk": 2842047, "translation": "NET", "book": 20, "chapter": 31, "verse": 24, "text": "She makes linen garments and sells them, and supplies the merchants with sashes.", "comment": "tn Heb \u201cto the Canaanites.\u201d These are the Phoenician traders that survived the wars and continued to do business down to the exile.
tn The first word of the fifteenth line begins with \u05e1 (samek), the fifteenth letter of the Hebrew alphabet.sn The poet did not think it strange or unworthy for a woman of this stature to be a businesswoman engaged in an honest trade. In fact, weaving of fine linens was a common trade for women in the ancient world."}, {"pk": 2842048, "translation": "NET", "book": 20, "chapter": 31, "verse": 25, "text": "She is clothed with strength and honor, and she can laugh at the time to come.", "comment": "tn The first word of the sixteenth line begins with \u05e2 (ayin), the sixteenth letter of the Hebrew alphabet.
sn The idea of clothing and being clothed is a favorite figure in Hebrew. It makes a comparison between wearing clothes and having strength and honor. Just as clothes immediately indicate something of the nature and circumstances of the person, so do these virtues.
sn This word appears in Ps 111:3 which says that the Lord\u2019s work is honorable, and here the woman is clothed with strength and honor.
tn Heb \u201cday.\u201d This word is a metonymy of subject meaning any events that take place on the day or in the time to come.
sn Here \u201claugh\u201d is either a metonymy of adjunct or effect. The point is that she is confident for the future because of all her industry and planning."}, {"pk": 2842049, "translation": "NET", "book": 20, "chapter": 31, "verse": 26, "text": "She opens her mouth with wisdom, and loving instruction is on her tongue.", "comment": "tn The Hebrew phrase \u05ea\u05bc\u05d5\u05b9\u05e8\u05b7\u05ea\u05be\u05d7\u05b6\u05e1\u05b6\u05d3 (torat-khesed) is open to different interpretations. (1) The word \u201claw\u201d could here refer to \u201cteaching\u201d as it does frequently in the book of Proverbs, and the word \u201clove,\u201d which means \u201cloyal, covenant love,\u201d could have the emphasis on faithfulness, yielding the idea of \u201cfaithful teaching\u201d to parallel \u201cwisdom\u201d (cf. NIV). (2) The word \u201clove\u201d should probably have more of the emphasis on its basic meaning of \u201cloyal love, lovingkindness.\u201d It also would be an attributive genitive, but its force would be that of \u201cloving instruction\u201d or \u201cteaching with kindness.\u201d
tn The first word of the seventeenth line begins with \u05e4\u05bc (pe), the seventeenth letter of the Hebrew alphabet.sn The words \u201cmouth\u201d (\u201copens her mouth\u201d) and \u201ctongue\u201d (\u201con her tongue\u201d) here are also metonymies of cause, referring to her speaking."}, {"pk": 2842050, "translation": "NET", "book": 20, "chapter": 31, "verse": 27, "text": "She watches over the ways of her household, and does not eat the bread of idleness.", "comment": "sn The expression bread of idleness refers to food that is gained through idleness, perhaps given or provided for her. In the description of the passage one could conclude that this woman did not have to do everything she did; and this line affirms that even though she is well off, she will eat the bread of her industrious activity.
tn The first word of the eighteenth line begins with \u05e6 (tsade), the eighteenth letter of the Hebrew alphabet."}, {"pk": 2842051, "translation": "NET", "book": 20, "chapter": 31, "verse": 28, "text": "Her children rise up and call her blessed, her husband also praises her:", "comment": "tn The first word of the nineteenth line begins with \u05e7 (qof), the nineteenth letter of the Hebrew alphabet.sn The deliberate action of \u201crising up\u201d to call her blessed is the Hebrew way of indicating something important is about to be done that has to be prepared for.
tn The text uses an independent nominative absolute to draw attention to her husband: \u201cher husband, and he praises her.\u201d Prominent as he is, her husband speaks in glowing terms of his noble wife."}, {"pk": 2842052, "translation": "NET", "book": 20, "chapter": 31, "verse": 29, "text": "\u201cMany daughters have done valiantly, but you surpass them all!\u201d", "comment": "tn The word is the same as in v. 10, \u201cnoble, valiant.\u201d
tn Or \u201cwomen\u201d (NAB, NIV, NRSV, NLT).
tn The first word of the twentieth line begins with \u05e8 (resh), the twentieth letter of the Hebrew alphabet."}, {"pk": 2842053, "translation": "NET", "book": 20, "chapter": 31, "verse": 30, "text": "Charm is deceitful and beauty is fleeting, but a woman who fears the LORD will be praised.", "comment": "sn The verse shows that \u201ccharm\u201d and \u201cbeauty\u201d do not endure as do those qualities that the fear of the Lord produces. Charm is deceitful: One may be disappointed in the character of the one with beauty. Beauty is vain (fleeting as a vapor): Physical appearance will not last. The writer is not saying these are worthless; he is saying there is something infinitely more valuable.
tn The first word of the twenty-first line begins with \u05e9\u05c1 (shin), the twenty-first letter of the Hebrew alphabet. The graphic distinction between \u05e9\u05c1 (shin) and \u05e9\u05c2 (sin) had not been made at the time the book of Proverbs was written; that graphic distinction was introduced by the Masoretes, ca. a.d. 1000.
sn This chapter describes the wise woman as fearing the Lord. It is the fear of the Lord that is the beginning of wisdom \u2013 that was the motto of the book (1:7). Psalm 111:10 also repeats that the fear of the Lord is the beginning of wisdom."}, {"pk": 2842054, "translation": "NET", "book": 20, "chapter": 31, "verse": 31, "text": "Give her credit for what she has accomplished, and let her works praise her in the city gates.", "comment": "tn The first word of the twenty-second line begins with \u05ea (tav), the last letter of the Hebrew alphabet.
tn Heb \u201cGive her from the fruit of her hands.\u201d The expression \u201cthe fruit of her hands\u201d employs two figures. The word \u201cfruit\u201d is a figure known as hypocatastasis, an implied comparison, meaning \u201cwhat she produces.\u201d The word \u201chand\u201d is a metonymy of cause, meaning her efforts to produce things. So the line is saying essentially \u201cgive her her due.\u201d This would either mean give her credit for what she has done (the option followed by the present translation; cf. TEV) or reward her for what she has done (cf. NAB, NIV, NLT).
sn Psalm 111 began with the imperative \u05d9\u05b8\u05d4 \u05d4\u05b8\u05dc\u05b0\u05dc\u05d5\u05bc (hal\u00fflu yah, \u201cpraise the Lord\u201d), and this poem ends with the jussive \u05d5\u05b4\u05d9\u05d4\u05b8\u05dc\u05b0\u05dc\u05d5\u05bc\u05d4\u05bc\u05b8 (vihal\u00ffluha, \u201cand let [her works] praise her\u201d). Psalm 111:2 speaks of God\u2019s works, and this verse of the woman\u2019s (or wisdom\u2019s) works that deserve praise.
tn \u201cGates\u201d is a metonymy of subject. It refers to the people and the activity that occurs in the gates \u2013 business dealings, legal transactions, and social meetings. The term \u201ccity\u201d is supplied in the translation for clarity. One is reminded of the acclaim given to Ruth by Boaz: \u201cfor all the gate of my people knows that you are a noble woman [\u05d0\u05b5\u05e9\u05c1\u05b6\u05ea \u05d7\u05b7\u05d9\u05b4\u05dc, \u2019eshet khayil]\u201d (Ruth 3:11)."}, {"pk": 2842055, "translation": "NET", "book": 21, "chapter": 1, "verse": 1, "text": "The words of the Teacher, the son of David, king in Jerusalem:", "comment": "sn The form of the title is typical: (1) \u201cthe words of [the writer],\u201d (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1). Sometimes, the writer\u2019s qualifications are given in the introduction to an OT book (e.g., Jer 1:1; Amos 1:1). Qoheleth lists his qualifications at the end of the book (12:9\u201312).map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn While 1:1 says only \u201cking in Jerusalem\u201d (\u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d1\u05bc\u05b4\u05d9\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b8\u05dd\u05b4, melekh birushalayim), 1:12 adds \u201cking over Israel in Jerusalem\u201d (\u05d1\u05bc\u05b4\u05d9\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b8\u05dd\u05b4 \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05e2\u05b7\u05dc\u05be\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, melekh \u2019al-yisra\u2019el birushalayim). The LXX adds \u201cIsrael\u201d in 1:1 to harmonize with 1:12; however, the MT makes sense as it stands. Apart from David, only Solomon was \u201cking over Israel in Jerusalem\u201d \u2013 unless the term \u201cIsrael\u201d (\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, yisra\u2019el) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom (1:13, 16), great wealth (2:8), numerous servants (2:7), great projects (2:4\u20136), and the collection, editing and writings of many proverbs (12:9\u201310). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.
tn The meaning of \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea (qohelet) is somewhat puzzling. The verb \u05e7\u05b8\u05d4\u05b7\u05dc (qahal) means \u201cto assemble, summon\u201d (HALOT 1078-79 s.v. \u05e7\u05d4\u05dc), and is derived from the noun \u05e7\u05b8\u05d4\u05b8\u05dc (qahal, \u201cassembly\u201d; HALOT 1079-80 s.v. \u05e7\u05b8\u05d4\u05b8\u05dc). Thus \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9\u201310). Thus, \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea probably means \u201cthe leader of the assembly\u201d or \u201cspeaker of the assembly.\u201d(See also the following study note.) Rabbinic literature treats \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea as a traditional surname for Solomon, that is, \u201cQoheleth,\u201d relating it to the noun \u05e7\u05b8\u05d4\u05b8\u05dc. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): \u201cWhy was his name called Qoheleth [\u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea]? Because his words were proclaimed in public meeting [\u05e7\u05b8\u05d4\u05b7\u05dc], as it is written (1 Kgs 8:1).\u201d The LXX rendered it \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u03b1\u03c3\u03c4\u1f75\u03c2 (ekklhsiasths, \u201cmember of the assembly,\u201d LSJ 509), as was the custom of relating Greek \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1 (ekklhsia, \u201cassembly\u201d) to Hebrew \u05e7\u05b8\u05d4\u05b8\u05dc. The book\u2019s English title, \u201cEcclesiastes,\u201d is simply a transliteration of the Greek term from the LXX. Symmachus\u2019 \u03c0\u03b1\u03c1\u03bf\u03b9\u03bc\u03b9\u03b1\u03c3\u03c4\u1f75\u03c2 (paroimiasths, \u201cauthor of proverbs,\u201d LSJ 1342 s.v.) is not a translation of \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea but refers to his authorship of many proverbs (Eccl 12:9\u201310). In terms of the participial form, \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: \u05d4\u05b7\u05e7\u05bc\u05d5\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea (haqqohelet, \u201cthe Teacher\u201d). Substantival participles often designate the title or profession of an individual: \u05db\u05bc\u05b9\u05d4\u05b5\u05df (kohen), \u201cpriest\u201d; \u05e8\u05b9\u05d6\u05b5\u05df (rozen), \u201cruler\u201d; \u05e9\u05c1\u05b9\u05d8\u05b5\u05e8 (shoter), \u201cofficer\u201d; \u05e0\u05b9\u05e7\u05b5\u05d3 (noqed), \u201csheep-breeder\u201d; \u05e9\u05c1\u05b9\u05e4\u05b5\u05d8 (shofet), \u201cjudge\u201d; \u05d9\u05b9\u05e6\u05b5\u05e8 (yotser), \u201cpotter\u201d; \u05db\u05bc\u05b9\u05e8\u05b5\u05dd (korem), \u201cvine-dresser\u201d; \u05d9\u05b9\u05d2\u05b5\u05d1 (yogev), \u201cfarmer\u201d; \u05e9\u05c1\u05d5\u05b9\u05e2\u05b5\u05e8 (sho\u2019er), \u201cgate-keeper\u201d; \u05e6\u05d5\u05b9\u05e8\u05b5\u05e3 (tsoref), \u201csmelter\u201d; and \u05e8\u05b9\u05e4\u05b5\u05d0 (rofe\u2019), \u201cdoctor\u201d (IBHS 614-15 \u00a737.2a). In terms of its feminine ending with a male referent, Jo\u00fcon 1:266-67 \u00a789.b suggests that it is intensive, e.g., \u05de\u05d5\u05b9\u05d3\u05b7\u05e2\u05b7\u05ea (moda\u2019at) \u201cclose relative\u201d from \u05de\u05d5\u05b9\u05d3\u05b8\u05e2 (moda\u2019) \u201ckinsman.\u201d The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat \u201ca great narrator\u201d from rawi \u201cnarrator\u201d (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea may mean \u201cthe leader/teacher of the assembly\u201d from the noun \u05e7\u05b8\u05d4\u05b8\u05dc. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., \u05e1\u05b9\u05e4\u05b6\u05e8\u05b6\u05ea (soferet), \u201cscribe\u201d; \u05e4\u05bc\u05b9\u05db\u05b6\u05e8\u05b6\u05ea (pokheret), \u201cgazelle-catcher\u201d; \u05e4\u05bc\u05b6\u05d7\u05b8\u05d4 (pekhah), \u201cprovincial governor\u201d; and \u05e4\u05bc\u05b0\u05e8\u05b8\u05e2\u05d5\u05b9\u05ea (p\u00ffra\u2019ot), \u201cprinces\u201d (GKC 393 \u00a7122.r). Occasionally, a professional name later became a personal name, e.g., the title \u05e1\u05b9\u05e4\u05b6\u05e8\u05b6\u05ea (\u201cscribe\u201d) became the name \u201cSophereth\u201d (Ezra 2:55; Neh 7:57), \u05e4\u05bc\u05b9\u05db\u05b6\u05e8\u05b6\u05ea (\u201cgazelle-catcher\u201d) became \u201cPokereth\u201d (Ezra 2:57; Neh 7:59), and perhaps \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea (\u201cassembler\u201d) became the surname \u201cQoheleth\u201d (HALOT 926 s.v. \u05e4\u05bc\u05b9\u05db\u05b6\u05e8\u05b6\u05ea \u05d4\u05b7\u05e6\u05bc\u05b0\u05d1\u05b8\u05d9\u05b4\u05d9\u05dd). Many translations render \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea as a professional title: \u201cthe Speaker\u201d (NEB, Moffatt), \u201cthe Preacher\u201d (KJV, RSV, YLT, MLB, ASV, NASB), \u201cthe Teacher\u201d (NIV, NRSV), \u201cthe Leader of the Assembly\u201d (NIV margin), \u201cthe Assembler\u201d (NJPS margin). Others render it as a personal surname: \u201cKoheleth\u201d (JPS, NJPS) and \u201cQoheleth\u201d (NAB, NRSV margin).sn The verbal root \u05e7\u05d4\u05dc means \u201cto assemble; to summon\u201d (HALOT 1078-79 s.v. \u05e7\u05d4\u05dc). It is used of assembling or summoning various groups of people: \u201call Israel\u201d (1 Chr 13:5; 15:3), \u201cthe elders of Israel\u201d (1 Kgs 8:1; 2 Chr 5:2), all the elders of their tribes\u201d (Deut 31:28), \u201call the princes of Israel\u201d (1 Chr 28:1), \u201cyour tribes\u201d (Deut 31:28), \u201call the house of Judah\u201d (1 Kgs 12:21; 2 Chr 11:1), \u201cthe people\u201d (Deut 4:10; 31:12), \u201cthe whole congregation\u201d (Lev 8:3; Num 1:18; 16:19; 20:8), \u201call the congregation of the sons of Israel\u201d (Exod 35:1; Num 8:9), \u201cthe assembly\u201d (Num 10:7; 20:10), and \u201cyour assembly\u201d (Ezek 38:13). The verb is often used in reference to summoning/assembling people for a religious occasion (Exod 35:1; Lev 8:3\u20134; Num 8:9; Deut 4:10; Josh 18:1; 22:12; 1 Kgs 8:1; 2 Chr 5:2\u20133), a political occasion (2 Sam 20:14), a military occasion (Judg 20:11; 2 Chr 11:1), or a judicial occasion (Job 11:10). The Hiphil stem is used to describe the action of the leader (usually a single individual who possesses/commands authority) summoning the people, e.g., Moses (Exod 35:1; Lev 8:3; Num 20:10), Moses and Aaron (Num 1:18), Korah (Num 16:19), King David (1 Chr 13:5; 15:3; 28:1), King Solomon (1 Kgs 8:1; 12:21; 2 Chr 5:2), and King Rehoboam (2 Chr 11:1). In almost every case, he who assembles the people is a person invested with authority; he makes a public proclamation or leads the nation in an important action. The Niphal stem is most often used to describe the people assembling at the direction of the leader (e.g., Lev 8:4; Josh 18:1; 22:12; 1 Kgs 8:2; 2 Chr 5:3). The root \u05e7\u05d4\u05dc is a denominative derived from the noun \u05e7\u05b8\u05d4\u05b8\u05dc (qahal, \u201cassembly, contingent\u201d; HALOT 1079-80 s.v. \u05e7\u05b8\u05d4\u05b8\u05dc). The noun has numerous referents: the congregated nation as a whole in the wilderness, assembled for ceremonies and instruction (Exod 16:3; Lev 4:13, 21; 16:17, 33; Num 10:7; 14:5; 15:15; 16:3; 17:12; 19:20; 20:4, 6, 10, 12; Deut 9:10; 10:4; 18:16); the congregation of Israel assembled for divine worship (Pss 22:23, 26; 26:5; 35:18; 40:10; 107:32; 149:1; Lam 1:10); the postexilic community assembled to hear the Torah and instruction (Neh 13:1); a military contingent assembled for warfare (Num 16:3; 20:4; Judg 20:2; 21:5, 8; 1 Sam 17:47; 2 Chr 28:14); people summoned to court (Ezek 16:40; 23:46\u201347); judicial authorities (Jer 26:17; Prov 5:14; 26:26; Sir 7:7). The term is often used as a designation for Israel: \u201cthe assembly of Israel\u201d (Lev 16:17; Deut 31:30; Josh 8:35; 1 Kgs 8:14, 22, 55; 12:3; 2 Chr 6:3, 12\u201313; Sir 50:13, 20), \u201cthe assembly of the congregation\u201d (Exod 12:6); \u201cthe assembly of the congregation of the sons of Israel\u201d (Num 14:5), and \u201cthe assembly of God\u201d (Neh 13:1). The related noun \u05e7\u05b0\u05d4\u05b4\u05dc\u05bc\u05b8\u05d4 (q\u00ffhillah) means \u201cassembly, community\u201d (HALOT 1080 s.v. \u05e7\u05b0\u05d4\u05b4\u05dc\u05bc\u05b8\u05d4), e.g., in the idiom \u05e0\u05b8\u05ea\u05b7\u05df \u05e7\u05b0\u05d4\u05b4\u05dc\u05bc\u05b8\u05d4 (natan q\u00ffhillah) \u201cto hold an assembly\u201d: \u201cI called a great assembly to deal with them\u201d (Neh 5:7).
tn Heb \u201cson of David\u201d or \u201ca son of David.\u201d"}, {"pk": 2842056, "translation": "NET", "book": 21, "chapter": 1, "verse": 2, "text": "\u201cFutile! Futile!\u201d laments the Teacher, \u201cAbsolutely futile! Everything is futile!\u201d", "comment": "sn See the note on \u201cTeacher\u201d in v. 1.
tn Heb \u201csays.\u201d
tn The term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel, \u201cfutile\u201d) is repeated five times within the eight words of this verse for emphasis. The noun \u05d4\u05b6\u05d1\u05b6\u05dc is the key word in Ecclesiastes. The root is used in two ways in the OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man\u2019s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for \u201cbreath\u201d or \u201cwind\u201d (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to metaphorical senses: (1) breath/vapor/wind is nonphysical, evanescent, and lacks concrete substance thus, the connotation \u201cunsubstantial\u201d (Jer 10:15; 16:19; 51:18), \u201cprofitless\u201d or \u201cfruitless\u201d (Ps 78:33; Prov 13:11), \u201cworthless\u201d (2 Kgs 17:15; Jer 2:5; 10:3), \u201cpointless\u201d (Prov 21:6), \u201cfutile\u201d (Lam 4:17; Eccl 1:2, 14; 2:1, 14\u201315), (2) breath/vapor/wind is transitory and fleeting \u2013 thus, the connotation \u201cfleeting\u201d or \u201ctransitory\u201d (Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16) and (3) breath/vapor/wind cannot be seen thus, the idea of \u201cobscure,\u201d \u201cdark,\u201d \u201cdifficult to understand,\u201d \u201cenigmatic\u201d (Eccl 11:10). See HALOT 236-37 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc; BDB 210-11 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc. The metaphorical sense is used with the following synonyms: \u05ea\u05bc\u05b9\u05d4\u05d5\u05bc (tohu, \u201cempty, vanity\u201d; Isa 49:4), \u05e8\u05b4\u05d9\u05e7 (riq, \u201cprofitless, useless\u201d; Isa 30:7; Eccl 6:11), and \u05dc\u05b9\u05d0 \u05d4\u05d5\u05b9\u05e2\u05b4\u05d9\u05dc (lo\u2019 ho\u2019il, \u201cworthless, profitless\u201d; Is 30:6; 57:12; Jer 16:19). It is parallel to \u201cfew days\u201d and \u201c[days] which he passes like a shadow\u201d (Eccl 6:12). It is used in reference to youth and vigor (11:10) and life (6:12; 7:15; 9:9), which are \u201ctransitory\u201d or \u201cfleeting.\u201d The most common parallels to \u05d4\u05b6\u05d1\u05b6\u05dc in Ecclesiastes are the phrases \u201cchasing after the wind\u201d (\u05e8\u05b0\u05e2\u05d5\u05bc\u05ea \u05e8\u05d5\u05bc\u05d7\u05b7, r\u00ff\u2019ut ruakh) in 2:11, 17, 26; 7:14 and \u201cwhat profit?\u201d (\u05de\u05b7\u05d4\u05be\u05d9\u05bc\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df, mah-yyitron) or \u201cno profit\u201d (\u05d0\u05b5\u05d9\u05df \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df, \u2019en yitron) in 2:11; 3:19; 6:9. It is used in reference to enigmas in life (6:2; 8:10, 14) and to the future which is obscure (11:8). It is often used in antithesis to terms connoting value: \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood, benefit, advantage\u201d) and \u05d9\u05b9\u05ea\u05b0\u05e8\u05d5\u05b9\u05df (yot\u00ffron, \u201cprofit, advantage, gain\u201d). Because the concrete picture of the \u201cwind\u201d lends itself to the figurative connotation \u201cfutile,\u201d the motto \u201cThis is futile\u201d (\u05d6\u05b6\u05d4 \u05d4\u05b6\u05d1\u05b6\u05dc, zeh hevel) is often used with the metaphor, \u201clike striving after the wind\u201d (\u05e8\u05b0\u05e2\u05d5\u05bc\u05ea \u05e8\u05d5\u05bc\u05d7\u05b7, r\u00ff\u2019ut ruakh) \u2013 a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9). Although it is the key word in Ecclesiastes, it should not be translated the same way in every place. sn The motto Everything is futile! is the theme of the book. Its occurs at the beginning (1:2) and end of the book (12:8), forming an envelope structure (inclusio). Everything described in 1:2\u201312:8 is the supporting proof of the thesis of 1:2. With few exceptions (e.g., 2:24\u201326; 3:14\u201315; 11:9\u201312:1, 9), everything described in 1:2\u201312:8 is characterized as \u201cfutile\u201d (\u05d4\u05b6\u05d1\u05b6\u05dc, hevel).
tn Although \u05db\u05bc\u05b9\u05dc (kol, \u201ceverything, all\u201d) is often used in an absolute or comprehensive sense (BDB 481 s.v. \u05db\u05bc\u05b9\u05dc 1), it is frequently used as a synecdoche of the general for the specific, that is, its sense is limited contextually to the topic at hand (BDB 482 s.v. 2). This is particularly true of \u05d4\u05b7\u05db\u05bc\u05b9\u05dc (hakkol, BDB 482 s.v. 2.b) in which the article particularizes or limits the referent to the contextual or previously mentioned topic (e.g., Gen 16:12; 24:1; Exod 29:24; Lev 1:9, 13; 8:27; Deut 2:36; Josh 11:19 [see 2 Sam 19:31; 1 Kgs 14:26 = 2 Chr 12:9]; 21:43; 1 Sam 30:19; 2 Sam 17:3; 23:5; 24:23; 1 Kgs 6:18; 2 Kgs 24:16; Isa 29:11; 65:8; Jer 13:7, 10; Ezek 7:14; Pss 14:3; 49:18; 1 Chr 7:5; 28:19; 29:19; 2 Chr 28:6; 29:28; 31:5; 35:7; 36:17\u201318; Ezra 1:11; 2:42; 8:34\u201335; 10:17; Eccl 5:8). Thus, \u201call\u201d does not always mean \u201call\u201d in an absolute sense or universally in comprehension. In several cases the context limits its reference to two classes of objects or issues being discussed, so \u05d4\u05b7\u05db\u05bc\u05b9\u05dc means \u201cboth\u201d (e.g., 2:14; 3:19: 9:1, 2). Thus, \u05d4\u05b7\u05db\u05bc\u05b9\u05dc refers only to what Qoheleth characterizes as \u201cfutile\u201d (\u05d4\u05b6\u05d1\u05b6\u05dc, hevel) in the context. Qoheleth does not mean that everything in an absolute, all-encompassing sense is futile. For example, the sovereign work of God is not \u201cfutile\u201d (3:1\u20134:3); fearing God is not \u201cfutile\u201d (2:26; 3:14\u201315; 11:9\u201312:1, 9, 13\u201314); and enjoying life as a righteous person under the blessing of God is not \u201cfutile\u201d (2:24\u201326; 11:9\u201310). Only those objects or issues that are contextually placed under \u05db\u05bc\u05b9\u05dc are designated as \u201cfutile\u201d (\u05d4\u05b6\u05d1\u05b6\u05dc). The context of 1:3\u201315 suggests that 1:2 refers to the futility of secular human endeavor. The content and referent of 1:3\u201315 determines the referent of \u05d4\u05b7\u05db\u05bc\u05b9\u05dc in 1:2.
tn Heb \u201cfutility of futilities.\u201d The phrase \u201cabsolutely futile\u201d (\u05d4\u05b2\u05d1\u05b5\u05dc \u05d4\u05b2\u05d1\u05b8\u05dc\u05b4\u05d9\u05dd, havel havalim) is a superlative genitive construction (GKC 431 \u00a7133.i). When a plural genitive follows a singular construct noun of the same root, it indicates the most outstanding example of the person or thing described. Examples: \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05d4\u05b7\u05e7\u05bc\u05b3\u05d3\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (qodesh haqqodashim, \u201choly of holies\u201d), i.e., \u201cthe most holy place\u201d (Exod 26:33); \u05e9\u05c1\u05b4\u05d9\u05e8 \u05d4\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd (shir hashirim, \u201csong of songs\u201d), i.e., \u201cthe most excellent song\u201d (Song 1:1); \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d5\u05b7\u05d0\u05b2\u05d3\u05b9\u05e0\u05b5\u05d9 \u05d4\u05b7\u05d0\u05b1\u05d3\u05b9\u05e0\u05b4\u05d9\u05dd (\u2019elohe ha\u2019elohim va\u2019adone ha\u2019edonim, \u201cthe God of gods and Lord of lords\u201d), i.e., \u201cthe highest God and the supreme Lord\u201d (Deut 10:17). See also R. J. Williams, Hebrew Syntax, 17-18, \u00a780; IBHS 154 \u00a79.5.3j."}, {"pk": 2842057, "translation": "NET", "book": 21, "chapter": 1, "verse": 3, "text": "What benefit do people get from all the effort which they expend on earth?", "comment": "tn The use of the relative pronoun \u05e9\u05c1\u05b6 (she, \u201cwhich\u201d) \u2013 rather than the more common \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwhich\u201d) \u2013 is a linguistic feature that is often used to try to date the Book of Ecclesiastes. Noting that \u05e9\u05c1\u05b6 is the dominant relative pronoun in Mishnaic Hebrew and that \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 does not appear as frequently (Jastrow 130 s.v. \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8), many scholars conclude that \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 is early and \u05e9\u05c1\u05b6 is late. They conclude that the use of \u05e9\u05c1\u05b6 in Ecclesiastes points to a late date for the book. However, as Samuel-Kings suggest, the \u05e9\u05c1\u05b6 versus \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 phenomena may simply be a dialectical issue: \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 is commonly used in the south, and \u05e9\u05c1\u05b6 in the north. The use of \u05e9\u05c1\u05b6 in Ecclesiastes may indicate that the book was written in a northern rather than a southern province, not that it is a late book. This is supported from related Akkadian terms which occur in texts from the same periods: \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 is related to asru (\u201cplace\u201d) and \u05e9\u05c1\u05b6 is related to sa (\u201cwhat\u201d).
sn The Hebrew root \u05e2\u05b8\u05de\u05b8\u05dc, (\u2019amal, \u201ctoil\u201d) is repeated here for emphasis: \u201cWhat gain does anyone have in his toil with which he toils.\u201d For all his efforts, man\u2019s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term \u201ctoil\u201d is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a \u201ctoilsome\u201d task (Gen 3:17\u201319). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man\u2019s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable (Isa 65:17\u201323).
tn Heb \u201cunder the sun.\u201dsn This rhetorical question expects a negative answer: \u201cMan has no gain in all his toil.\u201d Ecclesiastes often uses rhetorical questions in this manner (e.g., 2:2; 3:9; 6:8, 11, 12; see E. W. Bullinger, Figures of Speech, 949).
tn The term \u201cprofit\u201d (\u05d9\u05b9\u05ea\u05b0\u05e8\u05d5\u05b9\u05df, yot\u00ffron) is used in Ecclesiastes to evaluate the ultimate benefit/effects of human activities, as is \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood, worthwhile\u201d) as well (e.g., 2:1, 3). While some relative advantage/profit is recognized (e.g., light over darkness, and wisdom over folly), Qoheleth denies the ultimate advantage of all human endeavors (e.g., 2:11, 15).
tn Heb \u201cthe man.\u201d The Hebrew term could be used here in a generic sense, referring to the typical man (hence, \u201ca man\u201d). However, it is more likely that the form is collective and that humankind in general is in view (note NIV \u201cman\u201d). Note the reference to \u201ca generation\u201d coming and going in the next verse, as well as v. 13, where the phrase \u201cthe sons of man\u201d (= humankind) appears. In this case the singular pronominal suffix and singular verb later in v. 3 reflect grammatical agreement, not individuality."}, {"pk": 2842058, "translation": "NET", "book": 21, "chapter": 1, "verse": 4, "text": "A generation comes and a generation goes, but the earth remains the same through the ages.", "comment": "tn The participle \u05d4\u05b9\u05dc\u05b5\u05da\u05b0 (holekh, \u201cto walk, to go\u201d) emphasizes continual, durative, uninterrupted action (present universal use of participle). The root \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) is repeated in this section (1:4a, 6a, 6b, 7a, 7b, 7c) to emphasize the continual action and constant motion of everything in nature. Despite the continual action of everything in nature, there is no completion, attainment or rest for anything. The first use of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 is in reference to man; all subsequent usages are in reference to nature \u2013 illustrations of the futility of human endeavor. Note: All the key terms used in 1:4 to describe the futility of human endeavor are repeated in 1:5\u201311 as illustrations from nature. The literary monotony in 1:4\u201311 mirrors the actual monotony of human action that repeats itself with no real change.
tn The participle \u05d1\u05bc\u05b8\u05d0 (ba\u2019, \u201cto go\u201d) emphasizes continual, durative, uninterrupted action (present universal use of participle). The term is repeated in 1:4\u20135 to compare the futility of secular human accomplishments with the futile actions in nature: everything is in motion, but there is nothing new accomplished.
tn The term \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u2019olam) has a wide range of meanings: (1) indefinite time: \u201clong time, duration,\u201d often \u201ceternal\u201d or \u201ceternity\u201d; (2) future time: \u201cthings to come\u201d; and (3) past time: \u201ca long time back,\u201d that is, the dark age of prehistory (HALOT 798\u201399 s.v. \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd; BDB 761\u201363 s.v. III \u05e2\u05dc\u05dd). It may also denote an indefinite period of \u201ccontinuous existence\u201d (BDB 762 s.v. III \u05e2\u05dc\u05dd 2.b). It is used in this sense in reference to things that remain the same for long periods: the earth (Eccl 1:4), the heavens (Ps 148:6), ruined cities (Isa 25:2; 32:14), ruined lands (Jer 18:16), nations (Isa 47:7), families (Ps 49:12; Isa 14:20), the dynasty of Saul (1 Sam 13:13), the house of Eli (2 Sam 2:30), continual enmity between nations (Ezek 25:15; 35:5), the exclusion of certain nations from the assembly (Deut 23:4; Neh 13:1), a perpetual reproach (Ps 78:66).
tn The participle \u05e2\u05b9\u05de\u05b8\u05d3\u05b6\u05ea (\u2019omadet, \u201cto stand\u201d) emphasizes a continual, durative, uninterrupted state (present universal condition). Man, despite all his secular accomplishments in all generations, makes no ultimate impact on the earth.
tn The term \u201cthe same\u201d does not appear in Hebrew, but is supplied in the translation for clarity and smoothness."}, {"pk": 2842059, "translation": "NET", "book": 21, "chapter": 1, "verse": 5, "text": "The sun rises and the sun sets; it hurries away to a place from which it rises again.", "comment": "tn Heb \u201chastens\u201d or \u201cpants.\u201d The verb \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3 (sha\u2019af) has a three-fold range of meanings: (1) \u201cto gasp; to pant,\u201d (2) \u201cto pant after; to long for,\u201d and (3) \u201cto hasten; to hurry\u201d (HALOT 1375 s.v. \u05e9\u05c1\u05d0\u05e3; BDB 983 s.v. I \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3). The related Aramaic root \u05e9\u05c1\u05d5\u05e3 means \u201cto be thirsty; to be parched.\u201d The Hebrew verb is used of \u201cgasping\u201d for breath, like a woman in the travail of childbirth (Isa 42:14); \u201cpanting\u201d with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or \u201cpanting\u201d with fatigue (Jer 14:6; Eccl 1:5). Here \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3 personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man \u2013 for all his efforts \u2013 never really changes anything; all he accomplishes in his toil is to wear himself out.
tn The word \u201cagain\u201d does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.
tn The verb \u05d6\u05d5\u05b9\u05e8\u05b5\u05d7\u05b7 (zoreakh, \u201cto rise\u201d) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.
tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4\u20137 to describe what typically takes place in the natural world. The participle \u05d6\u05d5\u05b9\u05e8\u05b5\u05d7\u05b7 (zoreakh, \u201cto rise\u201d) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.
tn Heb \u201cthe sun goes.\u201d The participle \u05d1\u05bc\u05b8\u05d0 (ba\u2019, \u201cto go\u201d) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of \u05d1\u05bc\u05b8\u05d0 in 1:4\u20135 creates a comparison between the relative futility of all human endeavor (\u201ca generation comes and a generation goes [\u05d1\u05bc\u05b8\u05d0]\u201d) with the relative futility of the action of the sun (\u201cthe sun rises and the sun goes\u201d [i.e., \u201csets,\u201d \u05d1\u05bc\u05b8\u05d0])."}, {"pk": 2842060, "translation": "NET", "book": 21, "chapter": 1, "verse": 6, "text": "The wind goes to the south and circles around to the north; round and round the wind goes and on its rounds it returns.", "comment": "tn The Hebrew root \u05e1\u05b8\u05d1\u05b7\u05d1 (savav, \u201cto circle around\u201d) is repeated four times in this verse to depict the wind\u2019s continual motion: \u201cThe wind circles around (\u05e1\u05d5\u05b9\u05d1\u05b5\u05d1, sovev)\u2026round and round (\u05e1\u05d5\u05b9\u05d1\u05b5\u05d1 \u05e1\u05b9\u05d1\u05b5\u05d1)\u2026its circuits (\u05e1\u05b0\u05d1\u05b4\u05d9\u05d1\u05b9\u05ea\u05b8\u05d9\u05d5, s\u00ffvivotayv).\u201d This repetition is designed for a rhetorical purpose \u2013 to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9\u201310).
tn The use of \u05e9\u05c1\u05b8\u05d1 (shav, Qal active participle masculine singular from \u05e9\u05c1\u05d5\u05bc\u05d1, shuv, \u201cto return\u201d) creates a wordplay (paronomasia) with the repetition of \u05e1\u05b8\u05d1\u05b7\u05d1 (savav, \u201cto circle around\u201d). The participle emphasizes continual, durative, uninterrupted action (present universal use)."}, {"pk": 2842061, "translation": "NET", "book": 21, "chapter": 1, "verse": 7, "text": "All the streams flow into the sea, but the sea is not full, and to the place where the streams flow, there they will flow again.", "comment": "tn Heb \u201care going\u201d or \u201care walking.\u201d The term \u05d4\u05b9\u05dc\u05b0\u05db\u05b4\u05d9\u05dd (hol\u00ffkhim, Qal active participle masculine plural from \u05d4\u05b8\u05dc\u05b7\u05da\u05b0, halakh,\u201cto walk\u201d) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5\u201311).
tn Heb \u201cthere they are returning to go.\u201d The term \u05e9\u05c1\u05b8\u05d1\u05b4\u05d9\u05dd (shavim, Qal active participle masculine plural from \u05e9\u05c1\u05d5\u05bc\u05d1, shuv, \u201cto return\u201d) emphasizes the continual, durative action of the waters. The root \u05e9\u05c1\u05d5\u05bc\u05d1 is repeated in 1:6\u20137 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water \u2013 endless repetition and water constantly in motion \u2013 there is nothing new accomplished."}, {"pk": 2842062, "translation": "NET", "book": 21, "chapter": 1, "verse": 8, "text": "All this monotony is tiresome; no one can bear to describe it: The eye is never satisfied with seeing, nor is the ear ever content with hearing.", "comment": "tn The word \u201cthis\u201d is not in Hebrew, but is supplied in the translation for clarity.
tn Heb \u201cthe things.\u201d The Hebrew term \u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (d\u00ffvarim, masculine plural noun from \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8, davar) is often used to denote \u201cwords,\u201d but it can also refer to actions and events (HALOT 211 s.v. \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 3.a; BDB 183 s.v. \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 IV.4). Here, it means \u201cthings,\u201d as is clear from the context: \u201cWhat has been is what will be, and what has been done is what will be done\u201d (1:9). Here \u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd can be nuanced \u201coccurrences\u201d or even \u201c[natural] phenomena.\u201d
tn Heb \u201cis able.\u201d
tn The Hebrew text has no stated object. The translation supplies \u201cit\u201d for stylistic reasons and clarification.sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.
tn The term \u05de\u05b8\u05dc\u05b5\u05d0 (male\u2019, \u201cto be filled, to be satisfied\u201d) is repeated in 1:7\u20138 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 \u05d0\u05b5\u05d9\u05e0\u05b6\u05e0\u05bc\u05d5\u05bc \u05de\u05b8\u05dc\u05b5\u05d0 (\u2019enennu male\u2019, \u201cit is never filled\u201d) describes the futility of the water cycle: \u201cAll the rivers flow into the sea, yet the sea is never filled.\u201d In 1:8 \u05d5\u05b0\u05dc\u05b9\u05d0\u05be\u05ea\u05b4\u05de\u05bc\u05b8\u05dc\u05b5\u05d0 (v\u00fflo-timmale\u2019, \u201cit is never satisfied\u201d) describes the futility of human labor: \u201cthe ear is never satisfied with hearing.\u201d"}, {"pk": 2842063, "translation": "NET", "book": 21, "chapter": 1, "verse": 9, "text": "What exists now is what will be, and what has been done is what will be done; there is nothing truly new on earth.", "comment": "tn The Hebrew verbal form is an imperfect.
tn Heb \u201cwhat is.\u201d The Hebrew verbal form is a perfect. Another option is to translate, \u201cWhat has been.\u201d See the next line, which speaks of the past and the future.
tn Heb \u201cunder the sun.\u201d"}, {"pk": 2842064, "translation": "NET", "book": 21, "chapter": 1, "verse": 10, "text": "Is there anything about which someone can say, \u201cLook at this! It is new!\u201d? It was already done long ago, before our time.", "comment": "tn Heb \u201cin the ages long ago before us.\u201d
tn The perfect tense verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) refers to a past perfect situation: It describes an action that is viewed as a remote past event from the perspective of the past. This past perfect situation is brought out by the temporal adverb \u05db\u05bc\u05b0\u05d1\u05b8\u05e8 (k\u00ffvar, \u201calready\u201d; HALOT 459 s.v. I \u05db\u05bc\u05b0\u05d1\u05b8\u05e8; BDB 460 s.v. I \u05db\u05bc\u05b0\u05d1\u05b8\u05e8; cf. 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6\u20137). The expression \u05db\u05bc\u05b0\u05d1\u05b8\u05e8 + \u05d4\u05b8\u05d9\u05b8\u05d4 connotes a past perfect nuance: \u201cit has already been\u201d (Eccl 1:10; see BDB 460 s.v.).
tn Alternately, \u201c[Even when] there is something of which someone might claim\u2026\u201d The terms \u05d9\u05b5\u05e9\u05c1 \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 \u05e9\u05c1\u05b6\u05d9\u05bc\u05b9\u05d0\u05de\u05b7\u05e8 (yesh davar sheyyo\u2019mar) may be an interrogative clause without an introductory interrogative particle (GKC 473 \u00a7150.a). In questions, \u05d9\u05b5\u05e9\u05c1 often implies doubt about the existence of something (BDB 441 s.v. \u05d9\u05b5\u05e9\u05c1 2.b). The LXX rendered it as a question, as do most English versions: \u201cIs there anything of which it can be said\u2026?\u201d (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV). On the other hand, \u05d9\u05b5\u05e9\u05c1 is used elsewhere in the Book of Ecclesiastes as a predication of existence (\u201cThere is\u2026\u201d) to assert the existence of something (2:13, 21; 4:8, 9; 5:13[12]; 6:1, 11; 7:15; 8:6, 14; 9:4; 10:5). HALOT 443 s.v. \u05d9\u05b5\u05e9\u05c1 2 renders \u05d9\u05b5\u05e9\u05c1 \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 as \u201cThere is something\u2026.\u201d This view is taken by several translations: \u201cEven the thing of which we say\u2026\u201d (NAB), \u201cMen may say of something \u2026\u201d (Moffatt), and \u201cSometimes there is a phenomena of which they say\u2026\u201d (NJPS).
sn This does not deny man\u2019s creativity or inventiveness, only the ultimate newness of his accomplishments. For example, there is no essential difference between the first voyage to the moon and the discovery of America (different point of arrival, different vehicles of travel, but the same essential action and results)."}, {"pk": 2842065, "translation": "NET", "book": 21, "chapter": 1, "verse": 11, "text": "No one remembers the former events, nor will anyone remember the events that are yet to happen; they will not be remembered by the future generations.", "comment": "tn Heb \u201cThere is no remembrance of former things.\u201d The term \u05e8\u05b4\u05d0\u05e9\u05c1\u05b9\u05e0\u05b4\u05d9\u05dd (ri\u2019shonim, \u201cformer things\u201d) is the masculine plural form of the adjective \u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df (ri\u2019shon,\u201cformer, first, chief\u201d; BDB 911 s.v. \u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df). When used in a temporal sense, the singular denotes \u201cformer\u201d in time (BDB 911 s.v. 1.a) or \u201cfirst\u201d in time (BDB 911 s.v. 2.a). The plural form is only used to denote \u201cformer\u201d in time: \u201cformer persons,\u201d i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or \u201cformer things,\u201d i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to \u201cformer persons.\u201d This approach is adopted by several translations: \u201cmen of old\u201d (NEB, NAB, NIV, Moffatt), \u201cpeople of long ago\u201d (NRSV), \u201cearlier ones\u201d (NJPS), and \u201cformer generations\u201d (ASV). On the other hand, this Hebrew phrase may be nuanced \u201cformer things\u201d or \u201cearlier things\u201d (HALOT 1168 s.v. \u05df(\u05d5\u05b9)\u05e8\u05b4\u05d0\u05e9\u05c1\u05b9). This is adopted by some translations: \u201cformer things\u201d (KJV, RSV) and \u201cearlier things\u201d (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3\u201311 focuses on human achievement, that is, former things.
tn The term \u201cremember\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.
tn Heb \u201cand also of the last things which will be.\u201d The term \u05d0\u05b7\u05d7\u05b2\u05e8\u05b9\u05e0\u05b4\u05d9\u05dd (\u2019akharonim, \u201cthe future things\u201d) is the masculine plural form of the adjective \u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df (\u2019akharon) which means \u201ccoming after\u201d (BDB 30 s.v. \u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df) or \u201cat the back\u201d (HALOT 36 s.v. \u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df). When used in a temporal sense, it may mean (1) \u201clater one; (2) \u201cin the future\u201d; (3) \u201clast\u201d; or (4) \u201cat the last\u201d or \u201cin the end\u201d (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to \u201cfuture generations,\u201d while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.
tn Heb \u201cThere will not be any remembrance of them among those who come after.\u201d sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10\u201311a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b)."}, {"pk": 2842066, "translation": "NET", "book": 21, "chapter": 1, "verse": 12, "text": "I, the Teacher, have been king over Israel in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842067, "translation": "NET", "book": 21, "chapter": 1, "verse": 13, "text": "I decided to carefully and thoroughly examine all that has been accomplished on earth. I concluded: God has given people a burdensome task that keeps them occupied.", "comment": "tn The phrase \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05e8\u05b8\u05e2 (\u2019inyan ra\u2019, \u201crotten business, grievous task\u201d) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) \u201cfutile\u201d in 4:8, and describes a \u201cgrave misfortune\u201d in 5:13. The noun \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df (\u2019inyan, \u201cbusiness\u201d) refers to something that keeps a person occupied or busy: \u201cbusiness; affair; task; occupation\u201d (HALOT 857 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df; BDB 775 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df). The related verb \u05e2\u05b8\u05e0\u05b7\u05d4 (\u2019anah) means \u201cto be occupied, to be busy with\u201d (with the preposition \u05d1\u05bc\u05b0, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III \u05e2\u05b8\u05e0\u05b8\u05d4; BDB 775 s.v. II \u05e2\u05b8\u05e0\u05b8\u05d4). The noun is from the Aramaic loanword \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05e0\u05b8\u05d0 (\u2019inyana\u2019, \u201cconcern, care\u201d). The verb is related to the Aramaic verb \u201cto try hard,\u201d the Arabic verb \u201cto be busily occupied; to worry to be a matter of concern,\u201d and the Old South Arabic root \u201cto be troubled; to strive with\u201d (HALOT 854 s.v. III \u05e2\u05b8\u05e0\u05b8\u05d4). The phrase \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05e8\u05b8\u05e2 is treated creatively by English translations: \u201csore travail\u201d (KJV, ASV), \u201csad travail\u201d (YLT), \u201cpainful occupation\u201d (Douay), \u201csorry business\u201d (NEB), \u201csorry task\u201d (Moffatt), \u201cthankless task\u201d (NAB), \u201cgrievous task\u201d (NASB), \u201ctrying task\u201d (MLB), \u201cunhappy business\u201d (RSV, NRSV, NJPS), and \u201cheavy burden\u201d (NIV).
tn The syntax of this line in Hebrew is intentionally redundant, e.g. (literally), \u201cIt is a grievous task [or \u201cunpleasant business\u201d] that God has given to the sons of man to be occupied with it.\u201d The referent of the third masculine singular suffix on \u05dc\u05b7\u05e2\u05b2\u05e0\u05d5\u05b9\u05ea \u05d1\u05bc\u05d5\u05b9 (la\u2019anot bo, \u201cto be occupied with it\u201d) is \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05e8\u05b8\u05e2 (\u2019inyan ra\u2019, \u201ca grievous task, a rotten business\u201d).
tn Or \u201cthat keeps them occupied\u201d or \u201cthat busies them.\u201d The verb II \u05e2\u05b8\u05e0\u05b7\u05d4 (\u2019anah, \u201cto be occupied with\u201d) is related to the noun \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df (\u2019inyan, \u201cbusiness, task, occupation\u201d) which also occurs in this verse. The verb \u05e2\u05b8\u05e0\u05b7\u05d4 means \u201cto be occupied, to be busy with\u201d (with the preposition \u05d1\u05bc\u05b0, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III \u05e2\u05b8\u05e0\u05b8\u05d4; BDB 775 s.v. \u05e2\u05b8\u05e0\u05b8\u05d4). The Hebrew verb is related to the Aramaic verb \u201cto try hard,\u201d the Arabic verb \u201cto be busily occupied; to worry; to be a matter of concern,\u201d and the Old South Arabic root \u201cto be troubled; to strive with\u201d (HALOT 854).
tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.
tn Heb \u201cthe sons of men/mankind.\u201d
tn Heb \u201cwith wisdom,\u201d that is, with careful reflection in light of principles observed by the sages.
tn Heb \u201cI gave my heart\u201d or \u201cI set my mind.\u201d The term \u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (libbi, \u201cmy heart\u201d) is an example of synecdoche of part (heart) for the whole (myself). Qoheleth uses this figurative expression frequently in the book. On the other hand, in Hebrew mentality, the term \u201cheart\u201d is frequently associated with one\u2019s thoughts and reasoning; thus, this might be a metonymy of association (heart = thoughts). The equivalent English idiom would be \u201cI applied my mind.\u201d
tn Heb \u201cto seek and to search out\u201d (\u05dc\u05b4\u05d3\u05b0\u05e8\u05d5\u05b9\u05e9\u05c1 \u05d5\u05b0\u05dc\u05b8\u05ea\u05d5\u05bc\u05e8, lidrosh v\u00fflatur). This is an example of a verbal hendiadys (the use of two synonymous verbs to state a common idea in an emphatic manner). The terms are used because they are closely related synonyms; therefore, the similarities in meaning should be emphasized rather than the distinctions in meaning. The verb \u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (darash) means \u201cto inquire about; to investigate; to search out; to study\u201d (HALOT 233 s.v. \u05d3\u05e8\u05e9\u05c1; BDB 205 s.v. \u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1). This verb is used literally of the physical activity of investigating a matter by examining the physical evidence and interviewing eye-witnesses (e.g., Judg 6:29; Deut 13:15; 17:4, 9; 19:18), and figuratively (hypocatastasis) of mentally investigating abstract concepts (e.g., Eccl 1:13; Isa 1:17; 16:5; Pss 111:2; 119:45). Similarly, the verb \u05ea\u05bc\u05d5\u05bc\u05e8 (tur) means \u201cto seek out, discover\u201d (HALOT 1708 s.v. \u05ea\u05bc\u05d5\u05bc\u05e8 1.c; BDB 1064 \u05ea\u05bc\u05d5\u05bc\u05e8 2). The verb \u05ea\u05bc\u05d5\u05bc\u05e8 is used literally of the physical action of exploring physical territory (Num 13:16\u201317; 14:6, 34\u201336; Job 39:8), and figuratively (hypocatastasis) of mentally exploring things (Eccl 1:13; 7:25; 9:1).
tn Heb \u201cunder heaven.\u201dsn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others."}, {"pk": 2842068, "translation": "NET", "book": 21, "chapter": 1, "verse": 14, "text": "I reflected on everything that is accomplished by man on earth, and I concluded: Everything he has accomplished is futile \u2014 like chasing the wind!", "comment": "tn As mentioned in the note on \u201ceverything\u201d in 1:2, the term \u05d4\u05b7\u05db\u05bc\u05b9\u05dc (hakkol, \u201ceverything\u201d) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. \u05db\u05bc\u05b9\u05dc 2). The argument of 1:12\u201315, like 1:3\u201311, focuses on secular human achievement. This is clear from the repetition of the root \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 (\u2019asah, \u201cdo, work, accomplish, achieve\u201d) in 1:12\u201313.
tn The phrase \u201che has accomplished\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The phrase \u201cby man\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cunder the sun.\u201d
tn Heb \u201cstriving of wind.\u201d The word \u201clike\u201d does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.
tn This usage of \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) denotes \u201cfutile, profitless, fruitless\u201d (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14\u201315; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236\u201337 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc; BDB 210\u201311 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc). The term is used with the simile \u201clike striving after the wind\u201d (\u05e8\u05b0\u05e2\u05d5\u05bc\u05ea \u05e8\u05d5\u05bc\u05d7\u05b7, r\u00ff\u2019ut ruakh) \u2013 a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; 7:14). When used in this sense, the term is often used with the following synonyms: \u05dc\u05b0\u05ea\u05b9\u05d4\u05d5\u05bc (l\u00fftohu, \u201cfor nothing, in vain, for no reason\u201d; Isa 49:4); \u05e8\u05b4\u05d9\u05e7 (riq, \u201cprofitless; useless\u201d; Isa 30:7; Eccl 6:11); \u05dc\u05b9\u05d0 \u05d4\u05d5\u05b9\u05e2\u05b4\u05d9\u05dc (\u201cworthless, profitless\u201d; Is 30:6; 57:12; Jer 16:19); \u201cwhat profit?\u201d (\u05de\u05b7\u05d4\u05be\u05d9\u05bc\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df\u05b9, mah-yyitron); and \u201cno profit\u201d (\u05d0\u05b5\u05d9\u05df \u05d9\u05bc\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood, benefit, advantage\u201d) and \u05d9\u05b9\u05ea\u05b0\u05e8\u05d5\u05b9\u05df (yot\u00ffron, \u201cprofit, advantage, gain\u201d). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes."}, {"pk": 2842069, "translation": "NET", "book": 21, "chapter": 1, "verse": 15, "text": "What is bent cannot be straightened, and what is missing cannot be supplied.", "comment": "tn A parallel statement occurs in 7:13 which employs the active form of \u05e2\u05b8\u05d5\u05b7\u05ea, (\u2019avat, \u201cto bend\u201d) with God as the subject: \u201cWho is able to strengthen what God bends?\u201d The passive form occurs here: \u201cNo one is able to straighten what is bent\u201d (\u05de\u05b0\u05e2\u05bb\u05d5\u05bc\u05b8\u05ea \u05dc\u05b9\u05d0\u05be\u05d9\u05d5\u05bc\u05db\u05b7\u05dc \u05dc\u05b9\u05ea\u05b0\u05e7\u05b9\u05df, m\u00ff\u2019uvvat lo\u2019-yukhal lot\u00ffqon). In the light of 7:13, the personal agent of the passive form is God.
tn Heb \u201ccannot be counted\u201d or \u201ccannot be numbered.\u201d The term \u05d4\u05b4\u05de\u05bc\u05b8\u05e0\u05d5\u05b9\u05ea (himmanot, Niphal infinitive construct from \u05de\u05b8\u05e0\u05b8\u05d4, manah, \u201cto count\u201d) is rendered literally by most translations: \u201c[cannot] be counted\u201d or \u201c[cannot] be numbered\u201d (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance \u201ccount\u201d might function as a metonymy of effect for cause, that is, \u201cto supply.\u201d What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: \u201cwhat is missing cannot be supplied.\u201d
tn The Hebrew noun \u05d7\u05b6\u05e1\u05b0\u05e8\u05d5\u05b9\u05df (khesron) is used in the OT only here and means \u201cwhat is lacking\u201d (as an antonym to \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df [yitron], \u201cwhat is profitable\u201d; HALOT 339 s.v. \u05d7\u05b6\u05e1\u05b0\u05e8\u05d5\u05b9\u05df; BDB 341 s.v. \u05d7\u05b6\u05e1\u05b0\u05e8\u05d5\u05b9\u05df). It is an Aramaic loanword meaning \u201cdeficit.\u201d The related verb \u05d7\u05b8\u05e1\u05b7\u05e8 (khasar) means \u201cto lack, to be in need of, to decrease, to lessen [in number]\u201d; the related noun \u05d7\u05b9\u05e1\u05b6\u05e8 (khoser) refers to \u201cone in want of\u201d; and the noun \u05d7\u05b6\u05e1\u05b6\u05e8 (kheser) means \u201cpoverty, want\u201d (HALOT 338 s.v. \u05d7\u05b6\u05e1\u05b6\u05e8; BDB 341 s.v. \u05d7\u05b6\u05e1\u05b6\u05e8). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as \u1f51\u03c3\u03c4\u03ad\u03c1\u03b7\u03bc\u03b1 (usterhma, \u201cdeficiency\u201d): \u201cdeficiency cannot be numbered.\u201d It is also misunderstood by a few English versions: \u201cnor can you count up the defects in life\u201d (Moffatt); \u201cthe number of fools is infinite\u201d (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: \u201cwhat is lacking\u201d (RSV, MLB, NASB, NIV, NRSV), \u201ca lack\u201d (NJPS), \u201cthat which is wanting\u201d (KJV, ASV), \u201cwhat is not there\u201d (NEB), and \u201cwhat is missing\u201d (NAB).
tn The term \u05de\u05b0\u05e2\u05bb\u05d5\u05bc\u05b8\u05ea, m\u00ff\u2019uvvat (Pual participle masculine singular from \u05e2\u05b8\u05d5\u05b7\u05ea, \u2019avat, \u201cto bend\u201d) is used substantively (\u201cwhat is bent; what is crooked\u201d) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value."}, {"pk": 2842070, "translation": "NET", "book": 21, "chapter": 1, "verse": 16, "text": "I thought to myself, \u201cI have become much wiser than any of my predecessors who ruled over Jerusalem; I have acquired much wisdom and knowledge.\u201d", "comment": "tn Heb \u201cmy heart\u201d (\u05dc\u05b4\u05d1\u05bc\u05b4\u05d9, libbi). The term \u201cheart\u201d is a metonymy of part for the whole (\u201cmy heart\u201d = myself).
tn Heb \u201cI spoke, I, with my heart.\u201d
tn Heb \u201cI, look, I have made great and increased wisdom.\u201d The expression \u05d4\u05b4\u05d2\u05b0\u05d3\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d5\u05b0\u05d4\u05d5\u05b9\u05e1\u05b7\u05e4\u05b0\u05ea\u05bc\u05b4\u05d9 (higdalti v\u00ffhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.
tn Heb \u201cMy heart has seen much wisdom and knowledge.\u201d
tn The phrase \u201cwho ruled\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842071, "translation": "NET", "book": 21, "chapter": 1, "verse": 17, "text": "So I decided to discern the benefit of wisdom and knowledge over foolish behavior and ideas; however, I concluded that even this endeavor is like trying to chase the wind!", "comment": "tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cgave my heart,\u201d or \u201cset my mind.\u201d See v. 13.
tn The phrase \u201cthe benefit of\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The word \u201cover\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The terms \u05e9\u05c2\u05b4\u05db\u05b0\u05dc\u05d5\u05bc\u05ea (sikhlut, \u201cfolly\u201d) and \u05d4\u05d5\u05b9\u05dc\u05b5\u05dc\u05d5\u05b9\u05ea (holelot, \u201cfoolishness\u201d) are synonyms. The term \u05e9\u05c2\u05b4\u05db\u05b0\u05dc\u05d5\u05bc\u05ea (alternate spelling of \u05e1\u05b4\u05db\u05b0\u05dc\u05d5\u05bc\u05ea, sikhlut) refers to foolish behavior (HALOT 755 s.v. \u05e1\u05b4\u05db\u05b0\u05dc\u05d5\u05bc\u05ea), while \u05d4\u05d5\u05b9\u05dc\u05b5\u05dc\u05d5\u05b9\u05ea refers to foolish ideas and mental blindness (HALOT 242 s.v. \u05d4\u05d5\u05b9\u05dc\u05b5\u05dc\u05d5\u05b9\u05ea). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2\u20133, 12\u201314; 7:25; 9:3; 10:1, 6, 13).
tn Heb \u201cI know.\u201d
tn The term \u05d2\u05bc\u05b7\u05dd (gam, \u201ceven\u201d) is a particle of association and emphasis (HALOT 195 s.v. \u05d2\u05bc\u05b7\u05dd).
tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cstriving of wind.\u201d"}, {"pk": 2842072, "translation": "NET", "book": 21, "chapter": 1, "verse": 18, "text": "For with great wisdom comes great frustration; whoever increases his knowledge merely increases his heartache.", "comment": "tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842073, "translation": "NET", "book": 21, "chapter": 2, "verse": 1, "text": " I thought to myself, \u201cCome now, I will try self-indulgent pleasure to see if it is worthwhile.\u201d But I found that it also is futile.", "comment": "tn Heb \u201cI said, I, in my heart\u201d (\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d1\u05bc\u05b0\u05dc\u05b4\u05d1\u05bc\u05b4\u05d9, \u2019amarti \u2019ani b\u00fflibbi). The term \u201cheart\u201d (\u05dc\u05b5\u05d1, lev) is a synecdoche of part (\u201cheart\u201d) for the whole (the whole person), and thus means \u201cI said to myself\u201d (see E. W. Bullinger, Figures of Speech, 648).
tn The particle \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, literally \u201cBehold!\u201d) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 c). This is an example of the heterosis of the deictic particle (\u201cBehold!\u201d) for a verb of perception (\u201cI found\u201d). See E. W. Bullinger, Figures of Speech, 510-34.
tn The Hebrew verb \u05dc\u05b0\u05db\u05b8\u05d4 (l\u00ffkhah, \u201cCome!\u201d) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9\u201310; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 2; BDB 234 s.v. \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 I.5.f.2). Whenever \u05dc\u05b0\u05db\u05b8\u05d4 introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his \u201cheart\u201d (\u05dc\u05b4\u05d1\u05bc\u05b4\u05d9, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.
tn Or \u201ctest.\u201d The cohortative \u05d0\u05b2\u05e0\u05b7\u05e1\u05bc\u05b0\u05db\u05b8\u05d4 (\u2019anass\u00ffkhah) emphasizes the resolve of the speaker. The term \u05e0\u05b8\u05e1\u05b7\u05d4 (nasah, \u201cto test\u201d) means \u201cto conduct a test,\u201d that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. \u05e0\u05e1\u05d4 3; BDB 650 s.v. \u05e0\u05b8\u05e1\u05b8\u05d4 1). The verb \u05e0\u05b8\u05e1\u05b7\u05d4 is often used as a synonym with \u05d1\u05bc\u05b8\u05d7\u05b7\u05df (bakhan, \u201cto examine\u201d; BDB 103 s.v. \u05d1\u05bc\u05b8\u05d7\u05b7\u05df and 650 s.v. \u05e0\u05b8\u05e1\u05b8\u05d4 1) and \u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea (lada\u2019at, \u201cto ascertain\u201d; Deut 8:2).
tn Heb \u201cI will test you with pleasure.\u201d The term \u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b7\u05d4 (simkhah, \u201cpleasure\u201d) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between \u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b7\u05d4 and \u05e9\u05c2\u05b0\u05d7\u05d5\u05b9\u05e7 (s\u00ffkhoq, \u201claughter, frivolous merrymaking\u201d), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1\u20133 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.
tn Heb \u201cSee what is good!\u201d The volitive sequence of the cohortative (\u05d0\u05b2\u05e0\u05b7\u05e1\u05bc\u05b0\u05db\u05b8\u05d4, \u2019anass\u00ffkhah, \u201cI will test you\u201d) followed by vav + imperative (\u05d5\u05bc\u05e8\u05b0\u05d0\u05b5\u05d4, ur\u00ff\u2019eh, \u201cand see!\u201d) denotes purpose/result: \u201cI will test you\u2026in order to see\u2026.\u201d The verb \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201cto see\u201d) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157\u20131160 s.v.). In this context it means \u201cto discover; to perceive; to discern; to understand\u201d (HALOT 1159 s.v. \u05e8\u05d0\u05d4 13; BDB 907 s.v. \u05e8\u05b8\u05d0\u05b8\u05d4 5).
sn The phrase \u201cto see what is good\u201d (\u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah, \u201cto see\u201d + \u05d8\u05d5\u05b9\u05d1, tov, \u201cgood\u201d) is repeated twice in 2:1\u20133. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (\u05e8\u05b8\u05d0\u05b8\u05d4) whether merry-making offered any value (\u05d8\u05d5\u05b9\u05d1) to mankind.
tn This use of \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) denotes \u201cfutile, worthless, fruitless, pointless\u201d (HALOT 237 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc 2; BDB 210\u201311 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc 2). It is a synonym to \u05de\u05b0\u05d4\u05d5\u05b9\u05dc\u05b8\u05dc (m\u00ffholal, \u201cfolly\u201d) in 2:2a and an antonym to \u05d8\u05d5\u05b9\u05d1 (tov, \u201cworthwhile, beneficial\u201d) in 2:1b and 2:3c."}, {"pk": 2842074, "translation": "NET", "book": 21, "chapter": 2, "verse": 2, "text": "I said of partying, \u201cIt is folly,\u201d and of self-indulgent pleasure, \u201cIt accomplishes nothing!\u201d", "comment": "tn The term \u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b8\u05d4 (simkhah, \u201cpleasure\u201d) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between \u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b8\u05d4 and \u05e9\u05c2\u05b0\u05d7\u05d5\u05b9\u05e7 (s\u00ffkhoq, \u201claughter, frivolous merrymaking\u201d) in 2:2 suggests that the pejorative sense is in view here.
tn Heb \u201cWhat does it accomplish?\u201d The rhetorical question \u201cWhat does it accomplish?\u201d expects a negative answer: \u201cIt accomplishes nothing!\u201d (see E. W. Bullinger, Figures of Speech, 949\u201351). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7[8]; 90:11; 94:16; 106:2; Eccl 3:21.
tn Heb \u201claughter.\u201d The term \u05e9\u05c2\u05b0\u05d7\u05d5\u05b9\u05e7 (s\u00ffkhoq, \u201claughter\u201d) has a fourfold range of meanings: (1) \u201cjoyful laughter\u201d (Ps 126:2; Prov 14:13; Job 8:21); (2) \u201cfrivolous laughter, merrymaking\u201d (Eccl 2:2; 7:3, 6); (3) \u201cpleasure, sport\u201d (Prov 10:23; Eccl 10:19); and (4) \u201cderision, mockery, laughingstock\u201d (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v \u05e9\u05c2\u05b0\u05d7\u05d5\u05b9\u05e7; BDB 966 s.v. \u05e9\u05c2\u05b0\u05d7\u05b9\u05e7. In Ecclesiastes, \u05e9\u05c2\u05b0\u05d7\u05d5\u05b9\u05e7 is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from \u201chealthy\u201d joy and laughter (Ps 126:2; Job 8:21). The connotation of \u201cfrivolous merrymaking\u201d fits this context best."}, {"pk": 2842075, "translation": "NET", "book": 21, "chapter": 2, "verse": 3, "text": "I thought deeply about the effects of indulging myself with wine (all the while my mind was guiding me with wisdom) and the effects of behaving foolishly, so that I might discover what is profitable for people to do on earth during the few days of their lives.", "comment": "tn Heb \u201cnumber of the days.\u201d The Hebrew noun \u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b7\u05e8 (mispar, \u201cnumber, quantity\u201d) sometimes means \u201cfew\u201d (e.g., Gen 34:30; Num 9:20; Deut 4:27; 33:6; Isa 10:19; Jer 44:28; Ezek 12:16; Ps 105:12; Job 16:22; 1 Chr 16:19); see HALOT 607 s.v. \u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b8\u05e8 2.b; BDB 709 s.v. \u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b8\u05e8 1.a. This phrase is an idiom that means, \u201cduring all their lives\u201d (BDB 709 s.v.), \u201cduring their total [short] time of life,\u201d that is, \u201cas long as they live\u201d (HALOT 608 s.v. \u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b8\u05e8 3.d). Ecclesiastes often emphasizes the brevity of life (e.g., 5:17; 6:12; 9:9). The LXX rendered \u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b7\u05e8 in a woodenly literal sense: \u1f00\u03c1\u03b9\u03b8\u03bc\u03cc\u03bd (ariqmon, \u201cthe number [of days of their lives]\u201d). Several English translations adopt a similar approach: \u201call the days of their life\u201d (ASV, Douay) and \u201cthe number of days of their lives\u201d (YLT). However, this idiom is handled well by a number of English translations: \u201cduring the few days of their lives\u201d (RSV, NRSV, NASB, NIV, Moffatt, NJPS), \u201cduring the limited days of their life\u201d (NAB), and \u201cthroughout the brief span of their lives\u201d (NEB).
tn Or \u201cI sought to cheer my flesh with wine.\u201d The term \u05dc\u05b4\u05de\u05b0\u05e9\u05c1\u05d5\u05b9\u05da\u05b0 (limshokh, Qal infinitive construct from \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0, mashakh, \u201cto draw, pull\u201d) functions in a complementary sense with the preceding verb \u05ea\u05bc\u05d5\u05bc\u05e8 (tur \u201cto examine\u201d): Heb \u201cI sought to draw out my flesh with wine\u201d or \u201cI [mentally] explored [the effects] of drawing out my flesh with wine.\u201d The verb \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 means \u201cto draw, to drag along, to lead\u201d (BDB 604 s.v. \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0) or \u201cto draw out; to stretch out [to full length]; to drag; to pull; to seize; to carry off; to pull; to go\u201d (HALOT 645\u201346 s.v. \u05de\u05e9\u05c1\u05da). BDB suggests that this use be nuanced \u201cto draw, to attract, to gratify\u201d the flesh, that is, \u201cto cheer\u201d (BDB 604 s.v. \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 7). While this meaning is not attested elsewhere in the OT, it is found in Mishnaic Hebrew: \u201cto attract\u201d (Qal), e.g., \u201cit is different with heresy, because it attracts [i.e., persuades, offers inducements]\u201d (b. Avodah Zarah 27b) and \u201cto be attracted, carried away, seduced,\u201d e.g., \u201che was drawn after them, he indulged in the luxuries of the palace\u201d (b. Shabbat 147b). See Jastrow 853-54 s.v. \u05de\u05b0\u05e9\u05c2\u05b7\u05da\u05b0. Here it denotes \u201cto stretch; to draw out [to full length],\u201d that is, \u201cto revive; to restore\u201d the body (HALOT 646 s.v. \u05de\u05e9\u05c1\u05d3 [sic] 3). The statement is a metonymy of cause (i.e., indulging the flesh with wine) for effect (i.e., the effects of self-indulgence).
tn Heb \u201cIn my heart I explored.\u201d The verb \u05ea\u05bc\u05d5\u05bc\u05e8 (tur, \u201cto seek out, to spy out, to explore\u201d) is used in the OT to describe: (1) the physical activity of \u201cspying out\u201d or \u201cexploring\u201d geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of \u201cexploring\u201d or \u201cexamining\u201d a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. \u05ea\u05bc\u05d5\u05bc\u05e8 2; HALOT 1708 s.v. \u05ea\u05bc\u05d5\u05bc\u05e8. It was used as a synonym with \u05d3\u05b8\u05e8\u05b8\u05e9\u05c1 (darash, \u201cto study\u201d) in 1:13: \u201cI devoted myself to study (\u05dc\u05b4\u05d3\u05b0\u05e8\u05d5\u05b9\u05e9\u05c1, lidrosh) and to explore (\u05dc\u05b8\u05ea\u05d5\u05bc\u05e8, latur).\u201dsn As the repetition of the term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d or \u201cmind\u201d) indicates (2:1, 3), this experiment appears to have been only an intellectual exercise or a cognitive reflection: \u201cI said to myself (Heb \u201cin my heart [or \u201cmind\u201d],\u201d 2:1); \u201cI explored with my mind (Heb \u201cheart,\u201d 2:3a); and \u201cmy mind (Heb \u201cheart\u201d) guiding me with wisdom\u201d (2:3b). Qoheleth himself did not indulge in drunkenness; but he contemplated the value of self-indulgence in his mind.
tn The phrase \u201cthe effects of\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cmy flesh.\u201d The term \u05d1\u05bc\u05b0\u05e9\u05c2\u05b8\u05e8\u05b4\u05d9 (b\u00ffsari, \u201cmy flesh\u201d) may function as a synecdoche of part (i.e., flesh) for the whole (i.e., whole person). See E. W. Bullinger, Figures of Speech, 642. One could translate, \u201cI sought to cheer myself.\u201d
tn The phrase \u201call the while\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The word \u201cme\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cand my heart was leading along in wisdom.\u201d The vav + noun, \u05d5\u05b0\u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (v\u00fflibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker\u2019s remarks lest he be misunderstood: \u201cNow my heart/mind\u2026.\u201d He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly.
tn The phrase \u201cthe effects of\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cembracing folly.\u201d The verb \u05d0\u05b8\u05d7\u05b8\u05d6 (\u2019akhaz, \u201cto embrace\u201d) is normally used to describe the physical action of taking hold of an object. Here is it is used metaphorically to describe a person\u2019s choice of lifestyle, that is, adopting a particular course of moral conduct (e.g., Job 17:9); see HALOT 31\u201332 s.v. \u05d0\u05d7\u05d6; BDB 28 s.v. \u05d0\u05b8\u05d7\u05b7\u05d6.
tn Or \u201cuntil.\u201d The construction \u05e2\u05b7\u05d3 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019ad \u2019asher, \u201cuntil\u201d) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III \u05e2\u05b7\u05d3 B.b. With an imperfect verb (such as \u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4, \u2019er\u2019eh, Qal imperfect first common singular from \u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah, \u201cto see\u201d), the compound construction \u05e2\u05b7\u05d3 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III \u05e2\u05b7\u05d3 II.1.a.b. Jo\u00fcon 2:370 \u00a7113.k notes that when the compound construction \u05e2\u05b7\u05d3 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: \u201cuntil\u201d = \u201cso that,\u201d e.g., Jonah 4:5; Eccl 2:3.
tn Heb \u201cI might see where is the good?\u201d The interrogative particle \u05d0\u05b5\u05d9 (\u2019e, \u201cwhere?\u201d) used with the demonstrative pronoun \u05d6\u05b6\u05d4 (zeh, \u201cthis\u201d) forms an idiom: \u201cwhere [then]?\u201d (HALOT 37\u201338 s.v. \u05d0\u05b5\u05d9 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase \u05d0\u05b5\u05d9\u05be\u05d6\u05b6\u05d4 \u05d8\u05d5\u05b9\u05d1 (\u2019e-zeh tov) is an indirect question that literally means, \u201cWhere is the good?\u201d that is, \u201cwhat good?\u201d (HALOT 38 s.v. \u05d0\u05b5\u05d9 2.d).
tn Heb \u201cthe sons of man.\u201d
tn Heb \u201cunder the heavens.\u201d"}, {"pk": 2842076, "translation": "NET", "book": 21, "chapter": 2, "verse": 4, "text": "I increased my possessions: I built houses for myself; I planted vineyards for myself.", "comment": "sn The expression for myself is repeated eight times in 2:4\u20138 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.
tn Or \u201cmy works\u201d; or \u201cmy accomplishments.\u201d The term \u05de\u05b7\u05e2\u05b2\u05e9\u05c2\u05b8\u05d9 (ma\u2019asay, \u201cmy works\u201d) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one\u2019s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: \u201cworks\u201d (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), \u201cprojects\u201d (NIV), and \u201cpossessions\u201d (NJPS).sn This section (2:4\u201311) is unified and bracketed by the repetition of the verb \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc (gadal, \u201cto increase\u201d) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root \u05e2\u05e9\u05d4 (noun: \u201cworks\u201d and verb: \u201cto do, make, acquire\u201d) which occurs throughout the section (2:4, 5, 6, 8, 11)."}, {"pk": 2842077, "translation": "NET", "book": 21, "chapter": 2, "verse": 5, "text": "I designed royal gardens and parks for myself, and I planted all kinds of fruit trees in them.", "comment": "tn Heb \u201cmade.\u201d
tn The noun \u05e4\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05e1 (pardes, \u201cgarden, parkland, forest\u201d) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. \u05e4\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05e1; LSJ 1308 s.v \u03c0\u03b1\u03c1\u03ac\u03b4\u03b5\u03b9\u03c3\u03bf\u03c2). The related Babylonian term pardesu \u201cmarvelous garden\u201d referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as \u03c0\u03b1\u03c1\u03ac\u03b4\u03b5\u03b9\u03c3\u03bf\u03c2 (paradeisos, \u201cenclosed park, pleasure-ground\u201d), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as \u201cparadise.\u201d
tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called \u201cgarden\u201d of Eden was actually an orchard filled with fruit trees. See Gen 2:8\u20139."}, {"pk": 2842078, "translation": "NET", "book": 21, "chapter": 2, "verse": 6, "text": "I constructed pools of water for myself, to irrigate my grove of flourishing trees.", "comment": "tn Heb \u201cto water from them a grove\u201d (or \u201cforest)."}, {"pk": 2842079, "translation": "NET", "book": 21, "chapter": 2, "verse": 7, "text": "I purchased male and female slaves, and I owned slaves who were born in my house; I also possessed more livestock \u2014 both herds and flocks \u2014 than any of my predecessors in Jerusalem.", "comment": "tn The phrase \u201csons of a house\u201d (\u05d1\u05b0\u05e0\u05b5\u05d9 \u05d1\u05b7\u05d9\u05b4\u05ea, v\u00ffne vayit) appears to be parallel to \u201ca son of my house\u201d (\u05d1\u05b6\u05df\u05be\u05d1\u05bc\u05b5\u05d9\u05ea\u05b4\u05d9, ven-beti) which refers to a person born into slavery from male and female servants in the master\u2019s possession, e.g., Eleazar of Damascus (Gen 15:3). The phrase appears to denote children born from male and female slaves already in his possession, that is, \u201chomeborn slaves\u201d (NASB) or \u201cother slaves who were born in my house\u201d (NIV). Apparently confusing the sense of the phrase with the referent of the phrase in Gen 15:3, NJPS erroneously suggests \u201cstewards\u201d in Eccl 2:7.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842080, "translation": "NET", "book": 21, "chapter": 2, "verse": 8, "text": "I also amassed silver and gold for myself, as well as valuable treasures taken from kingdoms and provinces. I acquired male singers and female singers for myself, and what gives a man sensual delight \u2014 a harem of beautiful concubines!", "comment": "tn The meaning of the superlative construction \u05e9\u05c1\u05b4\u05d3\u05bc\u05b8\u05d4 \u05d5\u05b0\u05e9\u05c1\u05b4\u05d3\u05bc\u05d5\u05b9\u05ea (shiddah v\u00ffshiddot) is uncertain because the term \u05e9\u05c1\u05b4\u05d3\u05bc\u05b8\u05d4 (shiddah) occurs only here in the OT. There are four basic approaches to the phrase: (1) Most scholars suggest that it refers to a royal harem and that it is in apposition to \u201cthe sensual delights of man\u201d (\u05d5\u05b0\u05ea\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2\u05b9\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd, v\u00ffta\u2019anugot b\u00ffne ha\u2019adam). There are four variations of this approach: (a) There is a possible connection to the Ugaritic sht \u201cmistress, lady\u201d and the Arabic sitt \u201clady\u201d (HALOT 1420 s.v. \u05e9\u05c1\u05b4\u05d3\u05bc\u05b8\u05d4). (b) German scholars relate it to Assyrian sadadu \u201clove\u201d (Delitzsch, Konig, Wildeboer, Siegfried); however, BDB questions this connection (BDB 994 s.v. \u05e9\u05c1\u05d3\u05d4). (c) Ibn Ezra relates it to II \u05e9\u05c1\u05b7\u05d3 (shad) \u201cplunder; spoil\u201d or \u05e9\u05c1\u05d3\u05d4 \u201c[women] taken by violence,\u201d and suggests that it refers to the occupants of the royal harem. (d) BDB connects it to the Hebrew noun I \u05e9\u05c1\u05b7\u05d3 (shad, \u201cbreast\u201d; e.g., Isa 28:9; Ezek 16:7; 23:3, 21, 34; Hos 2:4; 9:14; Song 1:13; 4:5; 7:4, 8, 9; 8:1, 8, 10; Job 3:12) adding that \u05e9\u05c1\u05d3\u05d4 is related to the cognate Arabic and Aramaic roots meaning \u201cbreast\u201d (BDB 994 s.v.). This would be a synecdoche of part (i.e., breast) for the whole (i.e., woman), similar to the idiom \u201cone womb, two wombs\u201d (\u05e8\u05b7\u05d7\u05b7\u05dd \u05e8\u05b7\u05d7\u05b2\u05de\u05b8\u05ea\u05b7\u05d9\u05b4\u05dd, rakham rakhamatayim) where \u201cwomb\u201d = woman (Judg 5:30). This is the approach taken by most English versions: \u201cmany concubines\u201d (NASB, RSV, NRSV), \u201ca wife and wives\u201d (YLT), \u201cmistresses galore\u201d (MLB), \u201cmany a mistress\u201d (Moffatt), and \u201ca harem\u201d (NIV). This is the approach suggested by the Hebrew Old Testament Text Project: \u201cune femme et des femmes\u201d = one or two women (e.g., Judg 5:30); see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:566. (2) The NJPS connects it to the Mishnaic Hebrew noun \u05e9\u05c1\u05b4\u05d3\u05bc\u05b8\u05d4 which became \u05e9\u05c1\u05b4\u05d9\u05d3\u05bc\u05b8\u05d4 (\u201ca strong box, chest\u201d; Jastrow 1558 s.v. \u05e9\u05c1\u05b4\u05d9\u05d3\u05bc\u05b8\u05d4) and renders the phrase \u201ccoffers and coffers of them\u201d in apposition to the phrase \u201cthe luxuries of commoners\u201d (\u05d5\u05b0\u05ea\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2\u05b9\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd). (3) KJV and ASV take the phrase in apposition to \u201cmale and female singers\u201d and translate it as \u201cmusical instruments.\u201d However, there is no known Hebrew term that would justify this approach. (4) The LXX related the term to the Aramaic root \u05e9\u05c1\u05d3\u05d0 (\u201cto pour out [wine]\u201d) and rendered the phrase as \u03bf\u1f30\u03bd\u03bf\u03c7\u03cc\u03bf\u03bd \u03ba\u03b1\u1f76 \u03bf\u1f30\u03bd\u03bf\u03c7\u03cc\u03b1\u03c2 (oinocoon kai oinocoas), \u201ca male-butler and female cupbearers.\u201d Aquila took a similar approach: \u03ba\u03c5\u03bb\u03af\u03ba\u03b9\u03bf\u03bd \u03ba\u03b1\u1f76 \u03ba\u03c5\u03bb\u03af\u03ba\u03b9\u03b1 (kulikion kai kulikia), \u201cwine cups and wine vessels.\u201d This is reflected in the Vulgate and Douay: \u201ccups and vessels to serve to pour out wine.\u201d Although the semantic meaning of the term \u05e9\u05c1\u05b4\u05d3\u05bc\u05b8\u05d4 \u05d5\u05b0\u05e9\u05c1\u05b4\u05d3\u05bc\u05d5\u05b9\u05ea (\u201ca breast of breasts\u201d) is uncertain, the grammatical/syntactical form of the phrase is straightforward: (1) It is in apposition to the preceding line, \u201cthe delights of the son of men\u201d (\u05d5\u05b0\u05ea\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2\u05b9\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd). (2) The phrase is a superlative construction. When the second word is plural and it follows a noun from the same root which is singular, it indicates the best or most outstanding example of the person or thing so described. In addition to the Judg 5:30 parallel cited above, see the expression \u201ca generation, generations\u201d in Pss 72:5; 102:25; Isa 51:8. Unlike, Eccl 2:8, this juxtapositioning of the singular and plural to express the superlative usually involves a construct form. See \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05d4\u05b7\u05e7\u05bc\u05b3\u05d3\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (qodesh haqqodashim, \u201cthe holy of holies,\u201d i.e., the most holy place\u201d; Exod 26:33), \u05e9\u05c1\u05b4\u05d9\u05e8 \u05d4\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd (shir hashirim, \u201cthe song of songs,\u201d i.e., \u201cthe most excellent song\u201d; Song 1:1), \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d5\u05b7\u05d0\u05b2\u05d3\u05b9\u05e0\u05b5\u05d9 \u05d4\u05b7\u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9\u05dd (\u2019elohe ha\u2019elohim va\u2019adone ha\u2019adonim, \u201cthe God of gods and Lord of lords,\u201d i.e., \u201cthe Highest God and the Supreme Lord\u201d; Deut 10:17), and \u05e2\u05b6\u05d1\u05b6\u05d3 \u05e2\u05b2\u05d1\u05b8\u05d3\u05b4\u05d9\u05dd (\u2019eved \u2019avadim, \u201ca slave of slaves,\u201d i.e., \u201cthe most abject slave\u201d; Gen 9:25). See GKC 431 \u00a7133.i; R. J. Williams, Hebrew Syntax, 17-18, \u00a780; IBHS 154 \u00a79.5.3j. If the semantic meaning of the terms \u05e9\u05c1\u05b4\u05d3\u05bc\u05b8\u05d4 \u05d5\u05b0\u05e9\u05c1\u05b4\u05d3\u05bc\u05d5\u05b9\u05ea denotes \u201ca breast (among) breasts\u201d or \u201ca lady (among) ladies\u201d (Eccl 2:8, but see the previous note on the phrase \u201ca man\u2019s sensual delights\u201d), the superlative construction may connote \u201cthe most beautiful breasts\u201d (metonymy of part for the whole) or \u201cthe most beautiful woman.\u201d This might refer to a harem of concubines or to one woman (the wife of the king?) who was the most beautiful woman in the land.sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine\u2019s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10\u201314; 1 Kgs 11:3).
tn The term \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 (s\u00ffgullah) denotes \u201cpersonal property\u201d (HALOT 742 s.v. \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 1) or \u201cvalued property, personal treasure\u201d (BDB 688 s.v. \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 2). Elsewhere, it refers to a king\u2019s silver and gold (1 Chr 27:3). It is related to Akkadian sug/kullu \u201cflock\u201d (AHw 2:1053-54) and sikiltu \u201cprivate property [belonging to the king]\u201d (AHw 2:1041). The term refers to the personal, private and valued possessions of kings, which do not pass into the hands of the state.
tn Heb \u201cof kings and provinces.\u201d This personal treasure was taken as tribute from other kings and governors. See T. Longman III, Ecclesiastes (NICOT), 92.
tn Heb \u201cand sensual delights of the sons of man.\u201d The noun \u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2 (ta\u2019anug) has a three-fold range of meanings: (1) \u201cluxury; comfort\u201d (Mic 2:9; Prov 19:10; Sir 6:28; 11:27; 14:16; 37:29; 41:1); (2) \u201cpleasure; delight\u201d of sexual love (Song 7:7); and (3) \u201cdaintiness; feminine\u201d (Mic 1:16); see HALOT 1769 s.v. \u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2; BDB 772 s.v. \u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2. The related adjective \u05e2\u05b8\u05e0\u05b9\u05d2 (\u2019anog, \u201cpampered; dainty\u201d) is used to describe a pampered woman (Deut 28:56), to personify Babylon as a delicate woman (Isa 47:1), and to ridicule delicate men (Deut 28:54); see HALOT 851 s.v. \u05e2\u05b9\u05b8\u05e0\u05b9\u05d2; BDB 772 \u05e2\u05b8\u05e0\u05b9\u05d2. It is related to the noun \u05e2\u05b9\u05e0\u05b6\u05d2 (\u2019oneg, \u201cpleasure; exquisite delight; daintiness\u201d; see HALOT 851 s.v. \u05e2\u05b9\u05e0\u05b6\u05d2; BDB 772 s.v. \u05e2\u05b9\u05e0\u05b6\u05d2) and the verb \u05e2\u05b8\u05e0\u05b9\u05d2 which means \u201cto be soft; to be delicate\u201d and \u201cpleasurable\u201d (Pual) and \u201cto pamper oneself\u201d and \u201cto take delight or pleasure in\u201d (HALOT 851 s.v. \u05e2\u05e0\u05d2; BDB 772 s.v. \u05e2\u05b8\u05e0\u05b9\u05d2). The root \u05e2\u05e0\u05d2 is paralleled with \u05e8\u05b9\u05da\u05b0 (rokh, Deut 28:56), \u05e8\u05b7\u05da\u05b0 (rakh, Deut 28:54), and \u05e8\u05b7\u05db\u05bc\u05b8\u05d4 (rakkah, Deut 28:56) with the meanings \u201cdelicate; soft; tender; weak; coddled; pampered.\u201d The context of Eccl 2:4\u201311 suggests that it denotes either \u201cluxury\u201d as in \u201cthe luxuries of commoners\u201d (NJPS) or \u201cpleasure; delight\u201d as in \u201cthe delights of men\u201d (KJV, NASB, NIV). Part of the difficulty in determining the meaning of this term is caused by the ambiguity in meaning of its referent, namely, the appositional phrase \u05e9\u05c1\u05b4\u05d3\u05bc\u05b8\u05d4 \u05d5\u05b0\u05e9\u05c1\u05b4\u05d3\u05bc\u05d5\u05b9\u05ea (shiddah v\u00ffshiddot), the meaning of which is uncertain (see the note on the phrase \u201ca harem of beautiful concubines\u201d at the end of this verse)."}, {"pk": 2842081, "translation": "NET", "book": 21, "chapter": 2, "verse": 9, "text": "So I was far wealthier than all my predecessors in Jerusalem, yet I maintained my objectivity:", "comment": "tn Heb \u201cyet my wisdom stood for me,\u201d meaning he retained his wise perspective despite his great wealth.
tn The vav prefixed to \u05d5\u05b0\u05d2\u05b8\u05d3\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffgadalti, vav + Qal perfect first common singular from \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc, gadal, \u201cto be great; to increase\u201d) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4\u20139.
tn Heb \u201cI became great and I surpassed\u201d (\u05d5\u05b0\u05d4\u05d5\u05b9\u05e1\u05b7\u05e4\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d5\u05b0\u05d2\u05b8\u05d3\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9, v\u00ffgadalti v\u00ffhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: \u201cI became far greater.\u201d Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: \u201cI became greater by far\u201d (NIV) and \u201cI gained more\u201d (NJPS)."}, {"pk": 2842082, "translation": "NET", "book": 21, "chapter": 2, "verse": 10, "text": "I did not restrain myself from getting whatever I wanted; I did not deny myself anything that would bring me pleasure. So all my accomplishments gave me joy; this was my reward for all my effort.", "comment": "tn Heb \u201cand this was my portion from all my toil.\u201d
tn Heb \u201cSo my heart was joyful from all my toil.\u201d
tn Heb \u201call which my eyes asked for, I did not withhold from them.\u201d
tn Heb \u201cI did not refuse my heart any pleasure.\u201d The term \u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (libbi, \u201cmy heart\u201d) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis."}, {"pk": 2842083, "translation": "NET", "book": 21, "chapter": 2, "verse": 11, "text": "Yet when I reflected on everything I had accomplished and on all the effort that I had expended to accomplish it, I concluded: \u201cAll these achievements and possessions are ultimately profitless \u2014 like chasing the wind! There is nothing gained from them on earth.\u201d", "comment": "tn Heb \u201cand all the toil with which I had toiled in doing it.\u201d The term \u05e2\u05b8\u05de\u05b7\u05dc (\u2019amal, \u201ctoil\u201d) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.
tn Heb \u201cBehold!\u201d
tn The noun \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df (yitron, \u201cprofit\u201d) has a two-fold range of meanings: (1) \u201cwhat comes of [something]; result\u201d (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) \u201cprofit; advantage\u201d (Eccl 2:13; 10:11); see HALOT 452\u201353 s.v. \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05d9. It is derived from the noun \u05d9\u05b6\u05ea\u05b6\u05e8 (yeter, \u201cwhat is left behind; remainder\u201d; HALOT 452 s.v. I \u05d9\u05b6\u05ea\u05b6\u05e8). The related verb \u05d9\u05b8\u05ea\u05b7\u05e8 (yatar) denotes \u201cto be left over; to survive\u201d (Niphal) and \u201cto have left over\u201d (Hiphil); see HALOT 451\u201352 s.v. \u05d9\u05ea\u05e8. When used literally, \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man\u2019s labor due to death.
tn The parallelism with \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df (yitron), \u201cprofit; advantage; gain\u201d) indicates that \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) should be nuanced as \u201cprofitless, fruitless, futile\u201d in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one\u2019s hands, there is no ultimate benefit to be gained from secular human achievement.
tn The term \u201cultimately\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The phrase \u201cachievements and possessions\u201d does not appear in the Hebrew text, but is supplied in translation for clarity.
tn The term \u05d4\u05b7\u05db\u05bc\u05b9\u05dc (hakkol, \u201ceverything\u201d or \u201call\u201d) must be qualified and limited in reference to the topic that is dealt with in 2:4\u201311. This is an example of synecdoche of general for the specific; the general term \u201call\u201d is used only in reference to the topic at hand. This is clear from the repetition of \u05db\u05bc\u05b9\u05dc (kol, \u201ceverything\u201d) and (\u201call these things\u201d) in 2:11.
tn Heb \u201call my works that my hands had done.\u201d
tn Heb \u201cunder the sun.\u201d
tn The phrase \u201cfrom them\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842084, "translation": "NET", "book": 21, "chapter": 2, "verse": 12, "text": "Next, I decided to consider wisdom, as well as foolish behavior and ideas. For what more can the king\u2019s successor do than what the king has already done?", "comment": "tn Heb \u201cand I turned to see.\u201d
sn See 1:17 for the same expression. Throughout 2:1\u201311, Qoheleth evaluated the merits of merrymaking (2:1\u20133), accomplishing grand things (2:4\u20136), amassing great wealth (2:7\u20138), and secular acquisitions and accomplishments (2:9\u201310). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.
tc The Hebrew text reads \u05e2\u05b8\u05e9\u05c2\u05d5\u05bc\u05d4\u05d5\u05bc (\u2019asuhu, \u201cthey have done it\u201d; Qal perfect 3rd person masculine plural from \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 [\u2019asah] + 3rd person masculine singular suffix). However, many medieval Hebrew mss read \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4\u05d5\u05bc (\u2019asahu, \u201che has done\u201d; Qal perfect 3rd person masculine singular from \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4), reflected in the LXX and Syriac. The error was caused by dittography (\u05d5, vav, written twice) or by orthographic confusion between \u05d5 and \u05d4 (hey) in \u05d4\u05d5\u05d5 (confused as \u05d5\u05d4\u05d5\u05d5) at the end of 2:12 and beginning of 2:13. The 3rd person masculine singular referent of \u05e2\u05b8\u05e9\u05c2\u05d5\u05bc\u05d4\u05d5\u05bc \u201cwhat he has done\u201d is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity."}, {"pk": 2842085, "translation": "NET", "book": 21, "chapter": 2, "verse": 13, "text": "I realized that wisdom is preferable to folly, just as light is preferable to darkness:", "comment": "tn Heb \u201cand I saw that there is profit for wisdom more than folly.\u201d"}, {"pk": 2842086, "translation": "NET", "book": 21, "chapter": 2, "verse": 14, "text": "The wise man can see where he is going, but the fool walks in darkness. Yet I also realized that the same fate happens to them both.", "comment": "tn The term \u05db\u05bc\u05bb\u05dc\u05bc\u05b8\u05dd (kullam, \u201call of them\u201d) denotes \u201cboth of them.\u201d This is an example of synecdoche of general (\u201call of them\u201d) for the specific (\u201cboth of them,\u201d that is, both the wise man and the fool).
tn Heb \u201chas his eyes in his head.\u201d The term \u05e2\u05b7\u05d9\u05b4\u05df (\u2019ayin, \u201ceye\u201d) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. \u05e2\u05b7\u05d9\u05b4\u05df 3.a). The term \u201ceye\u201d is a metonymy of cause (eye) for effect (sight and perception).
sn The common fate to which Qoheleth refers is death."}, {"pk": 2842087, "translation": "NET", "book": 21, "chapter": 2, "verse": 15, "text": "So I thought to myself, \u201cThe fate of the fool will happen even to me! Then what did I gain by becoming so excessively wise?\u201d So I lamented to myself, \u201cThe benefits of wisdom are ultimately meaningless!\u201d", "comment": "tn Heb \u201cAnd why was I wise (to) excess?\u201d The rhetorical question is an example of negative affirmation, expecting a negative answer: \u201cI gained nothing!\u201d (E. W. Bullinger, Figures of Speech, 949).
tn Heb \u201cSo I said in my heart.\u201d
tn The word \u201cultimately\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cand also this,\u201d referring to the relative advantage of wisdom over folly.
tn The adjective \u05d9\u05d5\u05b9\u05ea\u05b5\u05e8 (yoter) means \u201ctoo much; excessive,\u201d e.g., 7:16 \u201cexcessively righteous\u201d (HALOT 404 s.v. \u05d9\u05d5\u05b9\u05ea\u05b5\u05e8 2; BDB 452 s.v. \u05d9\u05d5\u05b9\u05ea\u05b5\u05e8). It is derived from the root \u05d9\u05b6\u05ea\u05b6\u05e8 (yeter, \u201cwhat is left over\u201d); see HALOT 452 s.v. I \u05d9\u05b6\u05ea\u05b6\u05e8. It is related to the verbal root \u05d9\u05ea\u05e8 (Niphal \u201cto be left over\u201d; Hiphil \u201cto have left over\u201d); see HALOT 451\u201352 s.v. I \u05d9\u05ea\u05e8. The adjective is related to \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df (yitron, \u201cadvantage; profit\u201d) which is a key-term in this section, creating a word-play: The wise man has a relative \u201cadvantage\u201d (\u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df) over the fool (2:13\u201314a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b\u201315a). Thus, Qoheleth\u2019s acquisition of tremendous wisdom (1:16; 2:9) was \u201cexcessive\u201d because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.
tn The emphatic use of the 1st person common singular personal pronoun \u05d0\u05b2\u05e0\u05b4\u05d9 (\u2019ani, \u201cme\u201d) with the emphatic particle of association \u05d2\u05bc\u05b7\u05dd (gam, \u201ceven, as well as\u201d; HALOT 195\u201396 s.v. \u05d2\u05bc\u05b7\u05dd) appears to emphasize the 1st person common singular suffix on \u05d9\u05b4\u05e7\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9 (yiqreni) \u201cit will befall [or \u201chappen to\u201d] me\u201d (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from \u05e7\u05b8\u05e8\u05b8\u05d4, qarah, \u201cto befall; to happen to\u201d); see GKC 438 \u00a7135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself \u2013 the wisest man of all \u2013 would fare no better in the end than the most foolish."}, {"pk": 2842088, "translation": "NET", "book": 21, "chapter": 2, "verse": 16, "text": "For the wise man, like the fool, will not be remembered for very long, because in the days to come, both will already have been forgotten. Alas, the wise man dies \u2014 just like the fool!", "comment": "tn The verb \u05e0\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d7 (nishkakh) is a future perfect \u2013 it describes an event that is portrayed as a past event from the perspective of the future: \u201cthey will have been forgotten.\u201d The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb \u05db\u05bc\u05b0\u05d1\u05b8\u05e8 (k\u00ffvar) \u201calready\u201d (HALOT 459 s.v. I \u05db\u05bc\u05b0\u05d1\u05b8\u05e8; BDB 460 s.v. I \u05db\u05bc\u05b0\u05d1\u05b8\u05e8); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6\u20137.
tn The preposition \u05e2\u05b4\u05dd (\u2019im, \u201cwith\u201d) may occasionally function in a comparative sense, meaning \u201ctogether with; even as; like\u201d (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. \u05e2\u05b4\u05dd 2. When used to describe a common lot, it connotes \u201ctogether with\u201d (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Ps 26:9; 28:3; 69:29; Isa 38:11), hence \u201clike\u201d (Pss 73:5; 106:6; Eccl 2:16); see BDB 767\u201368 s.v. \u05e2\u05b4\u05dd 1.e.
tn The particle \u05d0\u05b5\u05d9\u05da\u05b0 (\u2019ekh, \u201cAlas!\u201d) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. \u05d0\u05b5\u05d9\u05da\u05b0 5; BDB 32 s.v. \u05d0\u05b5\u05d9\u05da\u05b0 2; also E. W. Bullinger, Figures of Speech, 955.
tn The preposition \u05e2\u05b4\u05dd (\u2019im, \u201cwith\u201d) may occasionally function in a comparative sense, meaning \u201ctogether with; even as; like\u201d (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. \u05e2\u05b4\u05dd 2). When used to describe a common lot, it connotes \u201ctogether with\u201d (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence \u201clike\u201d (Pss 73:5; 106:6; Eccl 2:16; see BDB 767\u201368 s.v. \u05e2\u05b4\u05dd 1.e).
tn As HALOT 798\u201399 s.v. \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd and BDB 762-64 s.v. \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd note, \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u2019olam) has a wide range of meanings: (1) indefinite time: \u201clong time; duration,\u201d (2) unlimited time: \u201ceternal; eternity,\u201d (3) future time: \u201cthings to come,\u201d and (4) past time: \u201ca long time back,\u201d that is, the dark age of prehistory. The context here suggests the nuance \u201ca long time.\u201d
tn The preposition \u05d1\u05bc\u05b0 (bet) on \u05d1\u05bc\u05b0\u05e9\u05c1\u05b6\u05db\u05bc\u05b0\u05d1\u05b8\u05e8 (b\u00ffshekk\u00ffvar, the adverb \u05db\u05bc\u05b0\u05d1\u05b8\u05e8 [k\u00ffvar,\u201calready\u201d] + relative pronoun \u05e9\u05c1\u05b6 [she] + preposition \u05d1\u05bc\u05b0) is probably best classified as causal: \u201cBecause\u2026already.\u201d"}, {"pk": 2842089, "translation": "NET", "book": 21, "chapter": 2, "verse": 17, "text": "So I loathed life because what happens on earth seems awful to me; for all the benefits of wisdom are futile \u2014 like chasing the wind.", "comment": "tn Heb \u201cunder the sun.\u201d
tn Heb \u201cthe deed that is done.\u201d The root \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah, \u201cto do\u201d) is repeated in \u05d4\u05b7\u05de\u05bc\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 \u05e9\u05c1\u05b6\u05e0\u05bc\u05b7\u05e2\u05b2\u05e9\u05c2\u05b8\u05d4 (hamma\u2019aseh shenna\u2019asah, \u201cthe deed that is done\u201d) for emphasis. Here, the term \u201cdeed\u201d does not refer to human accomplishment, as in 2:1\u201311, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a\u201316). Qoheleth metaphorically describes death as a \u201cdeed\u201d that is \u201cdone\u201d to man.
tn The term \u05d4\u05b7\u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (hakhayyim, \u201clife\u201d) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.
tn Or \u201cI hated.\u201d
tn Heb \u201call,\u201d referring here to the relative advantage of wisdom."}, {"pk": 2842090, "translation": "NET", "book": 21, "chapter": 2, "verse": 18, "text": "So I loathed all the fruit of my effort, for which I worked so hard on earth, because I must leave it behind in the hands of my successor.", "comment": "tn Heb \u201cunder the sun.\u201d
tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: \u05e2\u05b2\u05de\u05b8\u05dc\u05b4\u05d9 \u05e9\u05c1\u05b6\u05d0\u05b2\u05e0\u05b4\u05d9 \u05e2\u05b8\u05de\u05b5\u05dc (\u2019amali she\u2019ani \u2019amel, \u201cmy toil for which I had toiled\u201d). See IBHS 167 \u00a710.2.1g.
tn Heb \u201cI hated all my toil for which I had toiled.\u201d The term \u05e2\u05b2\u05de\u05b8\u05dc\u05b4\u05d9 (\u2019amali, \u201cmy toil\u201d) is repeated throughout 2:18\u201321. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v \u05e2\u05b8\u05de\u05b7\u05dc 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (\u201cit\u201d) on \u05d0\u05b7\u05e0\u05bc\u05b4\u05d9\u05d7\u05b6\u05e0\u05bc\u05d5\u05bc (\u2019annikhennu, \u201cI must leave it\u201d) in 2:18, and on \u05d9\u05b4\u05ea\u05bc\u05b0\u05e0\u05b6\u05e0\u05bc\u05d5\u05bc (yitt\u00ffnennu, \u201cI must give it\u201d) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on \u05e9\u05c1\u05b6\u05dc\u05bc\u05b9\u05d0 \u05e2\u05b8\u05de\u05b7\u05dc\u05be\u05d1\u05bc\u05d5\u05b9 (shello\u2019 \u2019amal-bo, \u201cwho did not work for it\u201d) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: \u201cSo I loathed all the [fruit of] my labor\u201d (2:18a) and \u201cI began to despair about the [fruit of] my labor\u201d (2:20a). Although most translations render \u05e2\u05b2\u05de\u05b8\u05dc\u05b4\u05d9 as \u201cmy toil\u201d in 2:18, the metonymy is recognized by several English translations: \u201cSo I hated all the fruit of my labor for which I had labored\u201d (NASB); \u201cSo I detested all the fruits of my labor\u201d (NAB); \u201cI hated all the things I had toiled for\u201d (NIV); and \u201cSo I loathed all the wealth that I was gaining\u201d (NJPS).
tn The phrase \u201cthe fruit of\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase \u201chard labor\u201d).
tn The relative pronoun \u05e9\u05c1\u05b6 (she) on \u05e9\u05c1\u05b6\u05d0\u05b7\u05e0\u05bc\u05b4\u05d9\u05d7\u05b6\u05e0\u05bc\u05d5\u05bc (she\u2019annikhennu, relative pronoun \u05e9\u05c1\u05b6 + Hiphil imperfect 1st person common singular from \u05e0\u05d5\u05bc\u05d7\u05b7, nuakh, \u201cto leave\u201d + 3rd person masculine singular suffix) is causal: \u201cBecause I must leave it behind.\u201d
tn The 3rd person masculine singular suffix on \u05d0\u05b7\u05e0\u05bc\u05b4\u05d9\u05d7\u05b6\u05e0\u05bc\u05d5\u05bc (\u2019annikhennu, \u201cI must leave it\u201d) refers to Qoheleth\u2019s wealth, that is, the fruit of his labor (see the note on the phrase \u201chard labor\u201d in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: \u201cI have to leave its fruits\u201d (NEB), \u201cI must leave them [= all the fruits of my labor]\u201d (NAB).
tn The verb \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201cto rest\u201d) denotes \u201cto leave [something] behind\u201d in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. \u05e0\u05d5\u05d7 B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.
tn Heb \u201cto a man who will come after me.\u201d"}, {"pk": 2842091, "translation": "NET", "book": 21, "chapter": 2, "verse": 19, "text": "Who knows if he will be a wise man or a fool? Yet he will be master over all the fruit of my labor for which I worked so wisely on earth! This also is futile!", "comment": "tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: \u05e9\u05c1\u05b6\u05e2\u05b8\u05de\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 \u05e2\u05b2\u05de\u05b8\u05dc\u05b4\u05d9 (\u2019amali she\u2019amalti, \u201cmy toil for which I had toiled\u201d); see IBHS 167 \u00a710.2.1g. The two verbs \u05e9\u05c1\u05b6\u05e2\u05b8\u05de\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d5\u05b0\u05e9\u05c1\u05b6\u05d7\u05b8\u05db\u05b7\u05de\u05b0\u05ea\u05bc\u05b4\u05d9 (she\u2019amalti v\u00ffshekhakhamti, \u201cfor which I had labored and for which I had acted wisely\u201d) form a verbal hendiadys (two separate verbs used in association to communicate one idea): \u201cfor I had labored so wisely.\u201d The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.
tn The vav on \u05d5\u05b0\u05d9\u05b4\u05e9\u05c1\u05b0\u05dc\u05b7\u05d8 (v\u00ffyishlat, conjunction + Qal imperfect 3rd person masculine singular from \u05e9\u05c1\u05b8\u05dc\u05b7\u05d8, shalat, \u201cto be master\u201d) is adversative (\u201cyet\u201d).
tn The phrase \u201cthe fruit of\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word \u201clabor\u201d).
tn Heb \u201cmy labor.\u201d As in 2:18, the term \u05e2\u05b2\u05de\u05b8\u05dc\u05b4\u05d9 (\u2019amali, \u201cmy labor\u201d) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: \u201che will control all the wealth that I gained\u201d (NJPS); \u201che will have control over all the fruits of my labor\u201d (NAB); \u201che will have mastery over all the fruits of my labor\u201d (NEB); \u201che will have control over all the fruit of my labor\u201d (NASB); \u201che will be master over all my possessions\u201d (MLB).
tn Heb \u201cunder the sun.\u201d"}, {"pk": 2842092, "translation": "NET", "book": 21, "chapter": 2, "verse": 20, "text": "So I began to despair about all the fruit of my labor for which I worked so hard on earth.", "comment": "tn Heb \u201call my toil.\u201d As in 2:18\u201319, the term \u05e2\u05b2\u05de\u05b8\u05dc\u05b4\u05d9 (\u2019amali, \u201cmy labor\u201d) is a metonymy of cause (i.e., my labor) for effect (i.e., the fruit of my labor). The metonymy is recognized by several translations: \u201call the fruits of my labor\u201d (NAB); \u201call the fruit of my labor\u201d (NASB); \u201call the gains I had made\u201d (NJPS).
tn Heb \u201cI turned aside to allow my heart despair.\u201d The term \u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (libbi, \u201cmy heart\u201d) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648.
tn Heb \u201cunder the sun.\u201d
tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: \u05e9\u05c1\u05b6\u05e2\u05b8\u05de\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d4\u05b6\u05e2\u05b8\u05de\u05b8\u05dc (he\u2019amal she\u2019amalti, \u201cthe toil for which I had toiled\u201d); see IBHS 167 \u00a710.2.1g.
tn The phrase \u201cthe fruit of\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word \u201clabor\u201d)."}, {"pk": 2842093, "translation": "NET", "book": 21, "chapter": 2, "verse": 21, "text": "For a man may do his work with wisdom, knowledge, and skill; however, he must hand over the fruit of his labor as an inheritance to someone else who did not work for it. This also is futile, and an awful injustice!", "comment": "tn Or \u201che must turn over an inheritance\u201d; or \u201che must turn it over, namely, an inheritance.\u201d There are two approaches to the syntax of \u05d7\u05b6\u05dc\u05b0\u05e7\u05d5\u05b9 (khelqo, \u201chis inheritance\u201d): (1) The 3rd person masculine singular suffix is a subjective genitive: \u201chis inheritance\u201d = the inheritance which he must give to his heir. The referent of the 3rd person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun \u05d7\u05b5\u05dc\u05b6\u05e7 (kheleq, \u201cinheritance\u201d) functions as an adverbial accusative of state (GKC 372 \u00a7118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, \u00a757): \u201cHe must give it [i.e., his fortune] as an inheritance.\u201d (2) The 3rd person masculine singular suffix is an objective genitive: \u201chis inheritance\u201d = the inheritance which the heir will receive from Qoheleth. The referent of the 3rd person masculine singular suffix is the heir in 2:21b. The noun \u05d7\u05b5\u05dc\u05b6\u05e7 (\u201cinheritance\u201d) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, \u00a771) to the 3rd person masculine singular suffix on \u05d9\u05b4\u05ea\u05bc\u05b0\u05e0\u05b6\u05e0\u05bc\u05d5\u05bc (yitt\u00ffnennu, \u201che must give it\u201d; Qal imperfect 3rd person masculine singular from \u05e0\u05b8\u05ea\u05b7\u05df, natan, + 3rd person masculine singular suffix): \u201cHe must give it, namely, his inheritance, to one who did not work for it.\u201d
tn The noun \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cevil\u201d) probably means \u201cmisfortune\u201d (HALOT 1263 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 4) or \u201cinjustice; wrong\u201d (HALOT 1262 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 2.b). The phrase \u05e8\u05b8\u05e2\u05b8\u05d4 \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4 (ra\u2019ah rabbah) connotes \u201cgrave injustice\u201d or \u201cgreat misfortune\u201d (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: \u201cThis too is\u2026a great misfortune\u201d (NAB, NIV, MLB) and \u201cutterly wrong!\u201d (NEB).sn Verses 18-21 are arranged into two sub-units (2:18\u201319 and 2:20\u201321). Each contains a parallel structure: (1) Introductory lament: \u201cI hated all my toil\u201d and \u201cI began to despair about all my toil.\u201d (2) Reason for the lament: \u201cI must turn over the fruit of my labor to the hands of my successor\u201d and \u201che must hand over the fruit of his work as an inheritance.\u201d (3) Description of successor: \u201cwho knows whether he will be a wise man or a fool?\u201d and \u201che did not work for it.\u201d (4) Concluding statement: \u201cThis also is fruitless!\u201d and \u201cThis also is profitless and an awful injustice!\u201d
tn Heb \u201cit\u201d; the referent (\u201cthe fruit of his labor\u201d) has been specified in the translation for clarity.
tn Heb \u201che must give.\u201d The 3rd person masculine singular suffix on \u05d9\u05b4\u05ea\u05bc\u05b0\u05e0\u05b6\u05e0\u05bc\u05d5\u05bc (yitt\u00ffnennu, Qal imperfect 3rd person masculine singular from \u05e0\u05b8\u05ea\u05b7\u05df, natan, \u201cto give\u201d + 3rd person masculine singular suffix) refers back to \u05e2\u05b2\u05de\u05b8\u05dc\u05d5\u05b9 (\u2019amalo, \u201chis labor\u201d) which is treated in this line as a metonymy of cause for effect, that is, \u201che must give it\u201d = \u201che must give his labor\u201d = \u201che must give the fruit of his labor.\u201dsn As in 2:18\u201319, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one\u2019s heir will be wise and be a good steward of this wealth, or be foolish and squander it \u2013 in which case, the former man\u2019s entire life\u2019s work would be in vain."}, {"pk": 2842094, "translation": "NET", "book": 21, "chapter": 2, "verse": 22, "text": "What does a man acquire from all his labor and from the anxiety that accompanies his toil on earth?", "comment": "tn Heb \u201cunder the sun.\u201d The rhetorical question is an example of negative affirmation, expecting a negative answer: \u201cMan acquires nothing\u201d (see E. W. Bullinger, Figures of Speech, 949-51)."}, {"pk": 2842095, "translation": "NET", "book": 21, "chapter": 2, "verse": 23, "text": "For all day long his work produces pain and frustration, and even at night his mind cannot relax! This also is futile!", "comment": "tn Heb \u201call his days.\u201d
tn Heb \u201chis heart (i.e., mind) does not rest.\u201d
tn The syntax of this verse has been interpreted in two different ways: (1) The phrase \u201call his days\u201d (\u05db\u05b8\u05dc\u05be\u05d9\u05b8\u05de\u05b8\u05d9\u05d5, khol-yamayv) is the subject of a verbless clause, and the noun \u201cpain\u201d (\u05de\u05b7\u05db\u05b0\u05d0\u05b9\u05d1\u05b4\u05d9\u05dd, makh\u2019ovim) is a predicate nominative or a predicate of apposition (see R. J. Williams, Hebrew Syntax, 15-16, \u00a771). Likewise, the noun \u201chis work\u201d (\u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05e0\u05d5\u05b9, \u2019inyano) is the subject of a second verbless clause, and the vexation\u201d (\u05db\u05b7\u05e2\u05b7\u05e1, kha\u2019as) is a predicate nominative: \u201cAll his days are pain, and his work is vexation.\u201d (2) The noun \u201chis work\u201d (\u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05e0\u05d5\u05b9) is the subject of both nouns, \u201cpain and vexation\u201d (\u05d5\u05b8\u05db\u05b7\u05e2\u05b7\u05e1 \u05de\u05b7\u05db\u05b0\u05d0\u05b9\u05d1\u05b4\u05d9\u05dd, makh\u2019ovim vakha\u2019as), which are predicate nominatives, while the phrase \u201call his days\u201d (\u05db\u05b8\u05dc\u05be\u05d9\u05b8\u05de\u05b8\u05d9\u05d5) is an adverbial accusative functioning temporally: \u201cAll day long, his work is pain and vexation.\u201d The latter option is supported by the parallelism between \u201ceven at night\u201d and \u201call day long.\u201d This verse draws out an ironic contrast/comparison between his physical toil/labor during the day and his emotional anxiety at night. Even at night, he has no break!"}, {"pk": 2842096, "translation": "NET", "book": 21, "chapter": 2, "verse": 24, "text": "There is nothing better for people than to eat and drink, and to find enjoyment in their work. I also perceived that this ability to find enjoyment comes from God.", "comment": "tn Heb \u201cis from the hand of God.\u201dsn The phrase \u201cfrom the hand of God\u201d is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The \u201chand of God\u201d is a figure often used to portray God\u2019s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase \u201cthe hand of God\u201d is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. \u05d9\u05b8\u05d3 1.e.2).
tn The phrase \u201cability to find enjoyment\u201d is not in the Hebrew text, but is supplied in the translation for clarity.
tn The preposition \u05d1\u05bc\u05b0 (bet) on \u05d1\u05bc\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd (ba\u2019adam) has been taken in two ways: (1) locative with \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood\u201d) in reference to man\u2019s moral nature: \u201cThere is nothing [inherently] good in man.\u201d (2) advantage with \u05d8\u05d5\u05b9\u05d1 (\u201cgood\u201d) in reference to the enjoyment theme of 2:24\u201326: \u201cThere is nothing better for a man than\u2026\u201d (this assumes a comparative \u05de\u05b4\u05df, min, on \u05de\u05b4\u05e9\u05c1\u05b6\u05d9\u05bc\u05b9\u05d0\u05db\u05b7\u05dc, misheyyo\u2019khal); see text critical note on the word \u201cthan\u201d below). The latter is preferred for two reasons: (1) The preposition \u05d1\u05bc\u05b0 is used with a similar idiom in 3:12 in collocation with the particle phrase \u05d0\u05b4\u05dd\u2026\u05db\u05bc\u05b4\u05d9 (ki\u2026\u2019im, \u201cexcept\u201d): \u201cThere is nothing better\u2026than to rejoice/be happy\u201d (NASB, NIV). (2) The theme of 2:1\u201326 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24\u201326). The section says nothing about man\u2019s inherent sinful nature.
tn Heb \u201cman.\u201d
tc The MT reads \u05e9\u05c1\u05b6\u05d9\u05bc\u05b9\u05d0\u05db\u05b7\u05dc (sheyyo\u2019khal, \u201cthat he should eat\u201d; Qal imperfect 3rd person masculine singular from \u05d0\u05b8\u05db\u05b7\u05dc, \u2019akhal, \u201cto eat,\u201d with relative pronoun \u05e9\u05c1\u05b6, she, \u201cthat\u201d). However, the variant textual tradition of \u05de\u05b4\u05e9\u05c1\u05bc\u05b6\u05d9\u05bc\u05b9\u05d0\u05db\u05b7\u05dc (misheyyo\u2019khal, \u201cthan he should eat\u201d (comparative preposition \u05de\u05b4\u05df, min, \u201cthan\u201d + Qal imperfect 3rd person masculine singular from \u05d0\u05b8\u05db\u05b7\u05dc \u201cto eat\u201d) is reflected in the LXX, Coptic, Syriac, Aramaic Targum, Old Latin, and Jerome. The textual error, an example of haplography, arose from a single writing of \u05de (mem) from \u05d1\u05bc\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05de\u05b4\u05e9\u05c1\u05bc\u05b6\u05d9\u05bc\u05b9\u05d0\u05db\u05b7\u05dc (ba\u2019adam misheyyo\u2019khal). The same idiom appears in the expanded form \u05d0\u05b4\u05dd\u2026\u05db\u05bc\u05b4\u05d9 followed by \u05d8\u05d5\u05b9\u05d1\u2026\u05d0\u05b5\u05d9\u05df (\u2019en tov \u2026 ki \u2019im, \u201cthere is nothing better for man than \u2026\u201d) in Eccl 3:12; 8:15.
tn Heb \u201cto cause his soul to see good.\u201d The idiom \u05e8\u05b8\u05d0\u05b8\u05d4 \u05d8\u05d5\u05b9\u05d1 (ra\u2019ah tov, \u201cto see good\u201d) is a metonymy of association, meaning \u201cto find enjoyment\u201d (e.g., 3:13; 5:17; 6:6). In 3:12\u201313 and 5:17\u201318 it is in collocation and/or parallelism with \u05d1\u05bc\u05b0 (bet) + \u05e9\u05c2\u05b8\u05de\u05b7\u05d7 (samakh, \u201cto rejoice in,\u201d or \u201cto find satisfaction or pleasure in\u201d something). Here, it is used in collocation with \u05d7\u05d5\u05bc\u05e9\u05c1 (khush, \u201cto enjoy\u201d). The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05d5\u05b9 (nafsho, \u201chis soul\u201d) is a metonymy of part (i.e., soul) for the whole (i.e., whole person), e.g., Num 23:10; Judg 16:30; Pss 16:10; 35:13; 103:1 (see E. W. Bullinger, Figures of Speech, 640-41).
tn Heb \u201chis.\u201d"}, {"pk": 2842097, "translation": "NET", "book": 21, "chapter": 2, "verse": 25, "text": "For no one can eat and drink or experience joy apart from him.", "comment": "tn Heb \u201cFor who can\u2026?\u201d The rhetorical question is an example of negative affirmation, expecting a negative answer: \u201cNo one can!\u201d (see E. W. Bullinger, Figures of Speech, 949-51).
tn The verb II \u05d7\u05d5\u05bc\u05e9\u05c1 (khush, \u201cto enjoy\u201d) is a hapax legomenon which BDB defines as \u201cto feel; to enjoy [with the senses]\u201d on the basis of the context, and the cognates: Arabic \u201cto feel; to perceive [by senses]\u201d; Aramaic \u05d7\u05d5\u05e9\u05c1 \u201cto feel pain,\u201d and New Hebrew \u05d7\u05d5\u05e9\u05c1 \u201cto feel pain\u201d (BDB 301 s.v. II \u05d7\u05b9\u05d5\u05bc\u05e9\u05c1). HALOT relates the Hebrew root to Akkadian havavu \u201cto be delighted with\u201d (HALOT 300 s.v. II \u05d7\u05d5\u05e9\u05c1 1). The Vulgate renders this term as \u201cto enjoy.\u201d The Greek versions (LXX, Theodotion) and the Syriac Peshitta, however, did not understand this hapax; they rendered it as \u201cto drink,\u201d making some sense of the line by filling out the parallelism \u201cto eat [and drink]\u201d (e.g., Eccl 8:15).
tn The phrase \u201cand drink\u201d is not in the Hebrew text, but is supplied in the translation for stylistic harmonization with v. 24.
tc The MT reads \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05b4\u05d9 (mimmenni, \u201cmore than I\u201d). However, an alternate textual tradition of \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc (mimmennu,\u201capart from him [= God]\u201d) is preserved in several medieval Hebrew mss, and is reflected in most of the versions (LXX, Syriac, Syro-Hexapla, and Jerome). The textual deviation is a case of simple orthographic confusion between \u05d9 (yod) and \u05d5 (vav) as frequently happened, e.g., MT \u05e6\u05d5 \u05dc\u05e6\u05d5 \u05e6\u05d5 \u05dc\u05e6\u05d5 (tsv ltsv tsv ltsv) versus 1QIsaa 28:10 \u05e6\u05d9 \u05dc\u05e6\u05d9 \u05e6\u05d9 \u05dc\u05e6\u05d9 (tsy ltsy ts ltsy); see P. K. McCarter, Jr., Textual Criticism, 47. It is difficult to determine which reading is original here. The MT forms a parenthetical clause, where Qoheleth refers to himself: no one had more of an opportunity to experience more enjoyment in life than he (e.g., 2:1\u201311). The alternate textual tradition is a causal clause, explaining why the ability to enjoy life is a gift from God: no one can experience enjoyment in life \u201capart from him,\u201d that is, apart from \u201cthe hand of God\u201d in 2:24. It is possible that internal evidence supports the alternate textual tradition. In 2:24\u201326, Qoheleth is not emphasizing his own resources to enjoy life, as he had done in 2:1\u201311; but that the ability to enjoy life is the gift of God. On the other hand, the Jerusalem Hebrew Bible project retains the MT reading with a \u201cB\u201d rating; see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:570. The English versions are split on the textual problem: a few retain MT \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05b4\u05d9 (\u201cmore than I\u201d), e.g., KJV, ASV, YLT, Douay, NJPS, while others adopt the alternate reading \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc, \u201capart from him\u201d (NEB, NAB, MLB, NASB, RSV, NRSV, NIV, Moffatt)."}, {"pk": 2842098, "translation": "NET", "book": 21, "chapter": 2, "verse": 26, "text": "For to the one who pleases him, God gives wisdom, knowledge, and joy, but to the sinner, he gives the task of amassing wealth \u2014 only to give it to the one who pleases God. This task of the wicked is futile \u2014 like chasing the wind!", "comment": "sn The phrase the task of amassing wealth (Heb \u201cthe task of gathering and heaping up\u201d) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.
tn Heb \u201cfor to a man who is good before him.\u201d
tn The word \u201cwealth\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
sn The three-fold repetition of the Hebrew word translated \u201cgive\u201d in the first part of this verse creates irony: God \u201cgives\u201d the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He \u201cgives\u201d the task of \u201cgiving\u201d his wealth to the righteous.
tn The word \u201cit\u201d (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The antecedent of the demonstrative pronoun \u05d6\u05b6\u05d4 (zeh, \u201cthis\u201d) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24\u201326. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24\u201326 states that such enjoyment is a good gift from God. (2) Others refer it to the term \u201ctoil\u201d (\u05e2\u05b8\u05de\u05b8\u05dc, \u2019amal) which is repeated throughout 2:18\u201326. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous \u201ctask\u201d (\u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df, \u2019inyan) God has given to the sinner in 2:26b. Consistent with the meaning of \u05d4\u05b6\u05d1\u05b6\u05dc (hevel, \u201cfutile; profitless; fruitless\u201d), 2:26b emphasizes that the \u201ctask\u201d of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man\u2019s enjoyment of his work and the fruit of his labor under the blessing of God (2:24\u201326a) is not included in this.
tn The phrase \u201ctask of the wicked\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842099, "translation": "NET", "book": 21, "chapter": 3, "verse": 1, "text": "For everything there is an appointed time, and an appropriate time for every activity on earth:", "comment": "tn The noun \u05d6\u05b0\u05de\u05b8\u05df (z\u00ffman) denotes \u201cappointed time\u201d or \u201cappointed hour\u201d (HALOT 273 s.v. \u05d6\u05b0\u05de\u05b8\u05df; BDB 273 s.v. \u05d6\u05b0\u05de\u05b8\u05df; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with \u05de\u05d5\u05e2\u05d3 (\u201cappointed time\u201d), i.e., \u05de\u05d5\u05e2\u05d3 \u05d9\u05e8\u05d7 (\u201cthe appointed time of the moon\u201d) parallels \u05d6\u05de\u05e0\u05d9 \u05d7\u05e7 (\u201cthe appointed times of the law\u201d; Sir 43:7). The related verb, a Pual of \u05d6\u05b8\u05de\u05b7\u05df (zaman), means \u201cto be appointed\u201d (HALOT 273 s.v. \u05d6\u05b0\u05de\u05b8\u05df); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I \u05d6\u05b4\u05de\u05bc\u05b8\u05d4 (zimmah, \u201cplan; intention\u201d; Job 17:11; HALOT 272 s.v. I \u05d6\u05b4\u05de\u05bc\u05b8\u05d4) and \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b8\u05d4 (m\u00ffzimmah, \u201cpurpose; plan; project\u201d), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man\u2019s plan (Isa 5:12); see HALOT 566 s.v. \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b8\u05d4; BDB 273 s.v. \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b8\u05d4.sn Verses 1-8 refer to God\u2019s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he \u201cpleases\u201d (see note on the word \u201cmatter\u201d in 3:1).
tn Verse 1 is arranged in an ABB\u2019A\u2019 chiasm (\u05dc\u05b7\u05db\u05bc\u05b9\u05dc \u05d6\u05b0\u05de\u05b8\u05df \u05d5\u05b0\u05e2\u05b5\u05ea \u05dc\u05b0\u05db\u05b8\u05dc\u05be\u05d7\u05b5\u05e4\u05b6\u05e5, lakkol z\u00ffman v\u00ff\u2019et l\u00ffkhol-khefets): (A) \u201cfor everything\u201d; (B) \u201ca season\u201d; (B\u2019) \u201ca time\u201d; (A\u2019) \u201cfor every matter.\u201d The terms \u201cseason\u201d (\u05d6\u05b0\u05de\u05b8\u05df, z\u00ffman) and \u201ctime\u201d (\u05e2\u05b5\u05ea, \u2019et) are parallel. In the light of its parallelism with \u201cevery matter\u201d (\u05db\u05b8\u05dc\u05be\u05d7\u05b5\u05e4\u05b6\u05e5, khol-khefets), the term \u201ceverything\u201d (\u05db\u05b8\u05dc, khol) must refer to events and situations in life.
tn The noun \u05e2\u05b5\u05ea (\u2019et, \u201cpoint in time\u201d) has a basic two-fold range of meanings: (1) \u201ctime of an event\u201d and (2) \u201ctime for an event\u201d (BDB 773 s.v. \u05e2\u05b5\u05ea). The latter has subcategories: (a) \u201cusual time,\u201d (b) \u201cthe proper, suitable or appropriate time,\u201d (c) \u201cthe appointed time,\u201d and (d) \u201cuncertain time\u201d (Eccl 9:11). Here it connotes \u201ca proper, suitable time for an event\u201d (HALOT 900 s.v. \u05e2\u05b5\u05ea 6; BDB s.v. \u05e2\u05b5\u05ea 2.b). Examples: \u201cthe time for rain\u201d (Ezra 10:13), \u201ca time of judgment for the nations\u201d (Ezek 30:3), \u201can appropriate time for every occasion\u201d (Eccl 3:1), \u201cthe time when mountain goats are born\u201d (Job 39:1), \u201cthe rain in its season\u201d (Deut 11:14; Jer 5:24), \u201cthe time for the harvest\u201d (Hos 2:11; Ps 1:3), \u201cfood in its season\u201d (Ps 104:27), \u201cno one knows his hour of destiny\u201d (Eccl 9:12), \u201cthe right moment\u201d (Eccl 8:5); cf. HALOT 900 s.v. \u05e2\u05b5\u05ea 6.
tn Heb \u201cunder heaven.\u201d
tn The noun \u05d7\u05b5\u05e4\u05b6\u05e5 (khefets, here \u201cmatter, business\u201d) has a broad range of meanings: (1) \u201cdelight; joy,\u201d (2) \u201cdesire; wish; longing,\u201d (3) \u201cthe good pleasure; will; purpose,\u201d (4) \u201cprecious stones\u201d (i.e., jewelry), i.e., what someone takes delight in, and (5) \u201cmatter; business,\u201d as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. \u05d7\u05b5\u05e4\u05b6\u05e5 4; BDB 343 s.v. \u05d7\u05b5\u05e4\u05b6\u05e5 4. It is also sometimes used in reference to the \u201cgood pleasure\u201d of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. \u05d7\u05b5\u05e4\u05b6\u05e5). While the theme of the sovereignty of God permeates Eccl 3:1\u20134:3, the content of 3:1\u20138 refers to human activities that are planned and purposed by man. The LXX translated it with \u03c0\u03c1\u03ac\u03b3\u03bc\u03b1\u03c4\u03b9 (pragmati, \u201cmatter\u201d). The term is translated variously by modern English versions: \u201cevery purpose\u201d (KJV, ASV), \u201cevery event\u201d (NASB), \u201cevery delight\u201d (NASB margin), \u201cevery affair\u201d (NAB), \u201cevery matter\u201d (RSV, NRSV), \u201cevery activity\u201d (NEB, NIV), \u201cevery project\u201d (MLB), and \u201cevery experience\u201d (NJPS)."}, {"pk": 2842100, "translation": "NET", "book": 21, "chapter": 3, "verse": 2, "text": "A time to be born, and a time to die; a time to plant, and a time to uproot what was planted;", "comment": "sn In 3:2\u20138, Qoheleth uses fourteen sets of merisms (a figure using polar opposites to encompass everything in between, that is, totality), e.g., Deut 6:6\u20139; Ps 139:2\u20133 (see E. W. Bullinger, Figures of Speech, 435).
tn The verb \u05d9\u05b8\u05dc\u05b8\u05d3 (yalad, \u201cto bear\u201d) is used in the active sense of a mother giving birth to a child (HALOT 413 s.v. \u05d9\u05dc\u05d3; BDB 408 s.v. \u05d9\u05b8\u05dc\u05b8\u05d3). However, in light of its parallelism with \u201ca time to die,\u201d it should be taken as a metonymy of cause (i.e., to give birth to a child) for effect (i.e., to be born)."}, {"pk": 2842101, "translation": "NET", "book": 21, "chapter": 3, "verse": 3, "text": "A time to kill, and a time to heal; a time to break down, and a time to build up;"}, {"pk": 2842102, "translation": "NET", "book": 21, "chapter": 3, "verse": 4, "text": "A time to weep, and a time to laugh; a time to mourn, and a time to dance."}, {"pk": 2842103, "translation": "NET", "book": 21, "chapter": 3, "verse": 5, "text": "A time to throw away stones, and a time to gather stones; a time to embrace, and a time to refrain from embracing;"}, {"pk": 2842104, "translation": "NET", "book": 21, "chapter": 3, "verse": 6, "text": "A time to search, and a time to give something up as lost; a time to keep, and a time to throw away;", "comment": "tn The term \u05dc\u05b0\u05d0\u05b7\u05d1\u05bc\u05b5\u05d3 (l\u00ff\u2019abbed, Piel infinitive construct from \u05d0\u05b8\u05d1\u05b7\u05d3, \u2019avad, \u201cto destroy\u201d) means \u201cto lose\u201d (e.g., Jer 23:1) as the contrast with \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (baqash, \u201cto seek to find\u201d) indicates (HALOT 3 s.v. I \u05d0\u05d1\u05d3; BDB 2 s.v. \u05d0\u05d1\u05d3 3). This is the declarative or delocutive-estimative sense of the Piel: \u201cto view something as lost\u201d (R. J. Williams, Hebrew Syntax, 28, \u00a7145; IBHS 403 \u00a724.2g)."}, {"pk": 2842105, "translation": "NET", "book": 21, "chapter": 3, "verse": 7, "text": "A time to rip, and a time to sew; a time to keep silent, and a time to speak."}, {"pk": 2842106, "translation": "NET", "book": 21, "chapter": 3, "verse": 8, "text": "A time to love, and a time to hate; a time for war, and a time for peace."}, {"pk": 2842107, "translation": "NET", "book": 21, "chapter": 3, "verse": 9, "text": "What benefit can a worker gain from his toil?", "comment": "sn This rhetorical question is an example of negative affirmation, expecting a negative answer: \u201cMan gains nothing from his toil!\u201d (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.
tn The term \u05d4\u05b8\u05e2\u05d5\u05b9\u05e9\u05c2\u05b6\u05d4 (ha\u2019oseh, article + Qal active participle ms from \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4, \u2019asah, \u201cto do\u201d) functions substantively (\u201cthe worker\u201d); see BDB 794 s.v. \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 (verb: \u201cto do,\u201d noun: \u201cwork\u201d) throughout the passage. In the light of God\u2019s orchestration of human affairs, man\u2019s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 \u00a713.5.1f; Jo\u00fcon 2:511 \u00a7137.m)."}, {"pk": 2842108, "translation": "NET", "book": 21, "chapter": 3, "verse": 10, "text": "I have observed the burden that God has given to people to keep them occupied.", "comment": "tn Heb \u201cthe sons of man.\u201d"}, {"pk": 2842109, "translation": "NET", "book": 21, "chapter": 3, "verse": 11, "text": "God has made everything fit beautifully in its appropriate time, but he has also placed ignorance in the human heart so that people cannot discover what God has ordained, from the beginning to the end of their lives.", "comment": "tn Heb \u201cdarkness\u201d; perhaps \u201ceternity\u201d or \u201cthe future.\u201d The meaning of the noun \u05e2\u05b9\u05dc\u05b8\u05dd (\u2019olam) is debated. It may mean: (1) \u201cignorance\u201d; (2) time reference: (a) \u201ceternity\u201d or (b) \u201cthe future\u201d; or (3) \u201cknowledge\u201d (less likely). The arguments for these options may be summarized: (1) Most suggest that \u05e2\u05b9\u05dc\u05b8\u05dd is the defectively written form of \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u201cduration; eternity\u201d (e.g., Eccl 1:4; 2:16; 3:14; 9:6; 12:5); see BDB 762 s.v. III \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 2.k. Within this school of interpretation, there are several varieties: (a) BDB 762 s.v. III \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 2.k suggests that here it denotes \u201cage [i.e., duration] of the world,\u201d which is attested in postbiblical Hebrew. The term III \u05e2\u05b9\u05dc\u05b8\u05dd \u201ceternity\u201d = \u201cworld\u201d (Jastrow 1084 s.v. \u05e2\u05b8\u05dc\u05b7\u05dd III) is used in this sense in postbiblical Hebrew, mostly in reference to the Messianic age, or the world to come (e.g., Tg. Genesis 9:16; Tg. Onq. Exodus 21:6; Tg. Psalms 61:7). For example, \u201cthe world (\u05e2\u05b9\u05dc\u05b8\u05dd) shall last six thousand years, and after one thousand years it shall be laid waste\u201d (b. Rosh HaShanah 31a) and \u201cthe world (\u05e2\u05b9\u05dc\u05b8\u05dd) to come\u201d (b. Sotah 10b). The LXX and the Vulgate took the term in this sense. This approach was also adopted by several English translations: \u201cthe world\u201d (KJV, Douay, ASV margin). (b) HALOT 799 s.v. \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 5 and THAT 2:242 suggest that the term refers to an indefinite, unending future: \u201ceternity future\u201d or \u201cenduring state referring to past and future\u201d (see also BDB 762 s.v. III \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 2.i). In this sense, the noun \u05e2\u05b9\u05dc\u05b8\u05dd functions as a metonymy of association: \u201ca sense of eternity,\u201d but not in a philosophical sense (see J. Barr, Biblical Words for Time [SBT], 117, n. 4). This approach is supported by three factors: (i) the recurrence of \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u201ceternity\u201d) in 3:14, (ii) the temporal qualification of the statement in the parallel clause (\u201cfrom beginning to end\u201d), and (iii) by the ordinary meaning of the noun as \u201ceternity\u201d (HALOT 798\u2013799 s.v. \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd). The point would be that God has endowed man with an awareness of the extra-temporal significance of himself and his accomplishments (D. R. Glenn, \u201cEcclesiastes,\u201d BKCOT, 984). This is the most frequent approach among English versions: \u201cthe timeless\u201d (NAB), \u201ceternity\u201d (RSV, MLB, ASV, NASB, NIV, NJPS), \u201ca sense of time past and time future\u201d (NEB), and \u201ca sense of past and future\u201d (NRSV). (3) Other scholars suggest that \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd simply refers to the indefinite future: \u201cthe future,\u201d that is, things to come (e.g., HALOT 799 s.v. \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 2; BDB 762 s.v. III \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 2.a; THAT 2:241). The plural \u05e2\u05b9\u05dc\u05b8\u05de\u05b4\u05d9\u05dd (\u2019olamim, \u201cthings to come\u201d) was used in this sense in Eccl 1:10 (e.g., 1 Kgs 8:13 = 2 Chr 6:2; Pss 61:5; 77:8; 145:13; Dan 9:24; cf. HALOT 799 s.v. \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 2). The point would simply be that God has not only ordained all the events that will take place in man\u2019s life (3:1\u20138), but also preoccupies man with the desire to discover what will happen in the future in terms of the orchestration or timing of these events in his life (3:9\u201311). This fits well with the description of God\u2019s orchestration of human events in their most appropriate time (3:1\u201310) and the ignorance of man concerning his future (3:11b). Elsewhere, Qoheleth emphasizes that man cannot learn what the future holds in store for him (e.g., 8:7, 17). This approach is only rarely adopted: \u201cthe future\u201d (NJPS margin). (2) The second view is that \u05e2\u05b9\u05dc\u05b8\u05dd is not defectively written \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (\u201ceternity\u201d) but the segholate noun II \u05e2\u05b6\u05dc\u05b6\u05dd (\u2019elem) that means \u201cdark\u201d (literal) or \u201cignorance; obscurity; secrecy\u201d (figurative). The related noun \u05ea\u05bc\u05b7\u05e2\u05b2\u05dc\u05bb\u05de\u05b8\u05d4 (ta\u2019alumah) means \u201chidden thing; secret,\u201d and the related verb \u05e2\u05b8\u05dc\u05b7\u05dd (\u2019alam) means \u201cto hide; to conceal\u201d (BDB 761 s.v. I \u05e2\u05b8\u05dc\u05b7\u05dd; HALOT 834\u201335 s.v. \u05e2\u05dc\u05dd). This is related to the Ugaritic noun \u201cdark\u201d and the Akkadian verb \u201cto be black; to be dark\u201d (see HALOT 834-35 s.v. \u05e2\u05dc\u05dd). In postbiblical Hebrew the root II \u05e2\u05b6\u05dc\u05b6\u05dd means (i) \u201csecret\u201d and (ii) \u201cforgetfulness\u201d (Jastrow 1084 s.v. \u05e2\u05b6\u05dc\u05b6\u05dd I). Thus the verse would mean that God has \u201cobscured\u201d man\u2019s knowledge so that he cannot discover certain features of God\u2019s program. This approach is adopted by Moffatt which uses the word \u201cmystery.\u201d Similarly, the term may mean \u201cforgetfulness,\u201d that is, God has plagued man with \u201cforgetfulness\u201d so that he cannot understand what God has done from the beginning to the end (e.g., Eccl 1:11). (3) The third view (Delitzsch) is to relate \u05e2\u05b9\u05dc\u05b8\u05dd to a cognate Arabic root meaning \u201cknowledge.\u201d The point would be that God has endowed man with \u201cknowledge,\u201d but not enough for man to discover God\u2019s eternal plan. This approach is only rarely adopted: \u201cknowledge\u201d (YLT).
tn Heb \u201cman.\u201d
tn Heb \u201cthe work that God has done.\u201d The phrase \u05d0\u05b6\u05ea\u05be\u05d4\u05b7\u05de\u05bc\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8\u05be\u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019et-hamma\u2019aseh \u2019asher-\u2019asah, \u201cthe work which he [i.e., God] has done\u201d) is an internal cognate accusative (direct object and verb are from the same root), used for emphasis (see IBHS 167 \u00a710.2.1g). The repetition of the verb \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 (\u201cto do\u201d) in 3:11 and 3:14 suggests that this phrase refers to God\u2019s foreordination of all the events and timing of human affairs: God has \u201cmade\u201d ( = \u201cforeordained\u201d; \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4) everything appropriate in his sovereign timing (3:11a), and all that God has \u201cdone\u201d ( = \u201cforeordained\u201d; \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4) will come to pass (3:14). Thus, the verb \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 functions as a metonymy of effect (i.e., God\u2019s actions) for cause (i.e., God\u2019s sovereign foreordination). The temporal clause \u201cfrom beginning to end\u201d (3:11) supports this nuance.
tn The compound preposition \u05de\u05b4\u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 (mibb\u00ffli, preposition \u05de\u05b4\u05df [min] + negative particle \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 [b\u00ffli]) is used as a conjunction here. Elsewhere, it can express cause: \u201cbecause there is no [or is not]\u201d (e.g., Deut 9:28; 28:55; Isa 5:13; Ezek 34:5; Lam 1:4; Hos 4:6), consequence: \u201cso that there is no [or is not]\u201d (e.g., Ezek 14:5; Jer 2:15; 9:9\u201311; Zeph 3:6), or simple negation: \u201cwithout\u201d (e.g., Job 4:11, 20; 6:6; 24:7\u20138; 31:19). BDB 115 s.v. \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 3.c.\u03b2 suggests the negative consequence: \u201cso that not,\u201d while HALOT 133 s.v. \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 5 suggests the simple negation: \u201cwithout the possibility of.\u201d
tn The word \u201cbut\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
sn The Hebrew adjective translated beautifully functions as a metonymy of effect (i.e., to appear beautiful) for cause (i.e., to make it fit): \u201cto fit beautifully.\u201d It is used in parallelism with Qoheleth\u2019s term for evaluation: \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood\u201d) in 5:17.
tn Heb \u201cin their heart.\u201d The Hebrew term translated heart functions as a metonymy of association for man\u2019s intellect, emotions, and will (BDB 524\u201325 s.v. \u05dc\u05b5\u05d1 3\u20136, 9). Here, it probably refers to man\u2019s intellectual capacities, as v. 11 suggests.
tn The phrase \u201cof their lives\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Traditionally, \u201cwhat God has done from the beginning to the end.\u201d The temporal clause \u05de\u05b5\u05e8\u05b9\u05d0\u05e9\u05c1 \u05d5\u05b0\u05e2\u05b7\u05d3\u05be\u05e1\u05d5\u05b9\u05e3 (mero\u2019sh v\u00ff\u2019ad-sof, \u201cfrom the beginning to the end\u201d) is traditionally taken in reference to \u201ceternity\u201d (the traditional understanding of \u05d4\u05b8\u05e2\u05b9\u05dc\u05b8\u05dd [ha\u2019olam] earlier in the verse; see the note on \u201cignorance\u201d), e.g., KJV, NEB, NAB, ASV, NASB, NIV, RSV, NRSV. However, if \u05d4\u05b8\u05e2\u05b9\u05dc\u05b8\u05dd simply denotes \u201cthe future\u201d (e.g., HALOT 799 s.v. \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 2; BDB 762 s.v. III \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd 2.a; THAT 2:241), this temporal clause would refer to the events God has ordained to transpire in an individual\u2019s life, from beginning to end. This approach is adopted by one English version: \u201cbut without man ever guessing, from first to last, all the things that God brings to pass\u201d (NJPS). This would fit well in the context begun in 3:1 with the fourteen merisms encompassing man\u2019s life, starting with \u201ca time to be born\u201d (i.e., from the beginning in 3:11) and concluding with \u201ca time to die\u201d (i.e., to the end in 3:11). This approach is also supported by the admonition of 3:12\u201313, namely, since no one knows what will happen to him in the future days of his life, Qoheleth recommends that man enjoy each day as a gift from God."}, {"pk": 2842110, "translation": "NET", "book": 21, "chapter": 3, "verse": 12, "text": "I have concluded that there is nothing better for people than to be happy and to enjoy themselves as long as they live,", "comment": "tn Heb \u201cI know.\u201d
tn Heb \u201cfor them\u201d; the referent (people, i.e., mankind) has been specified in the translation for clarity.
tn Qoheleth uses the exceptive particle \u05d0\u05b4\u05dd\u2026\u05db\u05bc\u05b4\u05d9 (ki\u2026\u2019im, \u201cexcept\u201d) to identify the only exception to the futility within man\u2019s life (BDB 474 s.v. \u05db\u05bc\u05b4\u05d9 2).
tn Heb \u201cto do good.\u201d The phrase \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05d8\u05d5\u05b9\u05d1 (la\u2019asot tov) functions idiomatically for \u201cto experience [or see] happiness [or joy].\u201d The verb \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 (\u2019asah) probably denotes \u201cto acquire; to obtain\u201d (BDB 795 s.v. \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 II.7), and \u05d8\u05d5\u05b9\u05d1 (tov) means \u201cgood; pleasure; happiness,\u201d e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. \u05d8\u05d5\u05b9\u05d1 1)."}, {"pk": 2842111, "translation": "NET", "book": 21, "chapter": 3, "verse": 13, "text": "and also that everyone should eat and drink, and find enjoyment in all his toil, for these things are a gift from God.", "comment": "tn Heb \u201cfor it.\u201d The referent of the 3rd person feminine singular independent person pronoun (\u201cit\u201d) is probably the preceding statement: \u201cto eat, drink, and find satisfaction.\u201d This would be an example of an anacoluthon (GKC 505-6 \u00a7167.b). Thus the present translation uses \u201cthese things\u201d to indicate the reference back to the preceding."}, {"pk": 2842112, "translation": "NET", "book": 21, "chapter": 3, "verse": 14, "text": "I also know that whatever God does will endure forever; nothing can be added to it, and nothing taken away from it. God has made it this way, so that men will fear him."}, {"pk": 2842113, "translation": "NET", "book": 21, "chapter": 3, "verse": 15, "text": "Whatever exists now has already been, and whatever will be has already been; for God will seek to do again what has occurred in the past.", "comment": "tn The phrase \u201cto do again\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cGod will seek that which is driven away.\u201d The meaning of \u05d9\u05b0\u05d1\u05b7\u05e7\u05bc\u05b5\u05e9\u05c1 \u05d0\u05b6\u05ea\u05be\u05e0\u05b4\u05e8\u05b0\u05d3\u05bc\u05b8\u05e3 (y\u00ffvaqqesh \u2019et-nirdaf) is difficult to determine: \u05d9\u05b0\u05d1\u05b7\u05e7\u05bc\u05b5\u05e9\u05c1 (y\u00ffvaqqesh) is Piel imperfect 3rd person masculine singular from \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (baqash, \u201cto seek\u201d) and \u05e0\u05b4\u05e8\u05b0\u05d3\u05bc\u05b8\u05e3 (nirdaf) is a Niphal participle 3rd person masculine singular from \u05e8\u05b8\u05d3\u05b7\u05e3 (radaf, \u201cto drive away\u201d). There are several options: (1) God watches over the persecuted: \u05d9\u05b0\u05d1\u05b7\u05e7\u05bc\u05b5\u05e9\u05c1 (\u201cseeks\u201d) functions as a metonymy of cause for effect (i.e., to protect), and \u05d0\u05b6\u05ea\u05be\u05e0\u05b4\u05e8\u05b0\u05d3\u05bc\u05b8\u05e3 (\u201cwhat is driven away\u201d) refers to \u201cthose who are persecuted.\u201d But this does not fit the context. (2) God will call the past to account: \u05d9\u05b0\u05d1\u05b7\u05e7\u05bc\u05b5\u05e9\u05c1 functions as a metonymy of cause for effect (i.e., to hold accountable), and \u05d0\u05b6\u05ea\u05be\u05e0\u05b4\u05e8\u05b0\u05d3\u05bc\u05b8\u05e3 is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: \u201cGod requires that which is past\u201d (KJV), \u201cGod will call the past to account\u201d (NIV) and \u201cGod summons each event back in its turn\u201d (NEB). (3) God finds what has been lost: \u05d9\u05b0\u05d1\u05b7\u05e7\u05bc\u05b5\u05e9\u05c1 functions as a metonymy of cause for effect (i.e., to find), and \u05d0\u05b6\u05ea\u05be\u05e0\u05b4\u05e8\u05b0\u05d3\u05bc\u05b8\u05e3 refers to what has been lost: \u201cGod restores what would otherwise be displaced\u201d (NAB). (4) God repeats what has already occurred: \u05d9\u05b0\u05d1\u05b7\u05e7\u05bc\u05b5\u05e9\u05c1 functions as a metonymy of effect (i.e., to repeat), and \u05d0\u05b6\u05ea\u05be\u05e0\u05b4\u05e8\u05b0\u05d3\u05bc\u05b8\u05e3 is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: \u201cThat which is has already been, and that which will be has already been\u201d (3:15a) parallels \u201cGod seeks [to repeat] that which has occurred [in the past].\u201d This is the most popular approach among English versions: \u201cGod restores that which has past\u201d (Douay), \u201cGod seeks again that which is passed away\u201d (ASV), \u201cGod seeks what has passed by\u201d (NASB), \u201cGod seeks what has been driven away\u201d (RSV), \u201cGod seeks out what has passed by\u201d (MLB), \u201cGod seeks out what has gone by\u201d (NRSV), and \u201cGod is ever bringing back what disappears\u201d (Moffatt).
tn The phrase \u201cin the past\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842114, "translation": "NET", "book": 21, "chapter": 3, "verse": 16, "text": "I saw something else on earth: In the place of justice, there was wickedness, and in the place of fairness, there was wickedness.", "comment": "tn Or \u201crighteousness.\u201d
tn Heb \u201cunder the sun.\u201d"}, {"pk": 2842115, "translation": "NET", "book": 21, "chapter": 3, "verse": 17, "text": "I thought to myself, \u201cGod will judge both the righteous and the wicked; for there is an appropriate time for every activity, and there is a time of judgment for every deed.", "comment": "tn The phrase \u201ca time of judgment\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842116, "translation": "NET", "book": 21, "chapter": 3, "verse": 18, "text": "I also thought to myself, \u201cIt is for the sake of people, so God can clearly show them that they are like animals.", "comment": "tn The two infinitives \u05dc\u05b0\u05d1\u05b8\u05e8\u05b8\u05dd (l\u00ffvaram, \u201cto make it clear to them\u201d) and \u05d5\u05b0\u05dc\u05b4\u05e8\u05b0\u05d0\u05d5\u05b9\u05ea (v\u00fflir\u2019ot, \u201cand to show\u201d) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: \u201cto clearly show them.\u201d
tn Heb \u201cthe sons of man.\u201d The phrase \u05e2\u05b7\u05dc\u05be\u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b7\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd (\u2019al-divrat b\u00ffne ha\u2019adam) is handled variously: (1) introduction to the direct discourse: \u201cI said to myself concerning the sons of men\u201d (NASB), (2) direct discourse: \u201cI thought, \u2018As for men, God tests them\u2019\u201d (NIV), (3) indirect discourse: \u201cI said in my heart concerning the estate of the sons of men\u201d (KJV), and (4) causal conjunction: \u201cI said, \u2018[It is] for the sake of the sons of men.\u201d Since the phrase \u201csons of men\u201d is contrasted with \u201canimals\u201d the translation \u201chumans\u201d has been adopted.
tn The phrase \u201cit is\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The meaning of \u05dc\u05b0\u05d1\u05b8\u05e8\u05b8\u05dd (l\u00ffvaram, preposition + Qal infinitive construct from \u05d1\u05bc\u05b8\u05e8\u05b7\u05e8, barar, + 3rd person masculine plural suffix) is debated because the root has a broad range of meanings: (1) \u201cto test; to prove; to sift; to sort out\u201d (e.g., Dan 11:35; 12:10); (2) \u201cto choose; to select\u201d (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) \u201cto purge out; to purify\u201d (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) \u201cto cleanse; to polish\u201d (Isa 49:2; 52:11); see HALOT 163 s.v. \u05d1\u05bc\u05b8\u05e8\u05b7\u05e8; BDB 141 s.v. \u05d1\u05bc\u05b8\u05e8\u05b7\u05e8. The meanings \u201cto prove\u201d (Qal), as well as \u201cto cleanse; to polish\u201d (Qal), \u201cto keep clean\u201d (Niphal), and \u201cto cleanse\u201d (Hiphil) might suggest the meaning \u201cto make clear\u201d (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning \u201cto make clear; to prove\u201d is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. \u05d1\u05bc\u05b8\u05e8\u05b7\u05e8). For example, \u201cthey make the fact as clear (bright) as a new garment\u201d (b. Ketubbot 46a) and \u201cthe claimant must offer clear evidence\u201d (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance \u201cto judge,\u201d while Targum and Vulgate take the nuance \u201cto purge; to purify.\u201d BDB 141 s.v. \u05d1\u05bc\u05b8\u05e8\u05b7\u05e8 4 suggests \u201cto test, prove,\u201d while HALOT 163 s.v. \u05d1\u05bc\u05b8\u05e8\u05b7\u05e8 2 prefers \u201cto select, choose.\u201d"}, {"pk": 2842117, "translation": "NET", "book": 21, "chapter": 3, "verse": 19, "text": "For the fate of humans and the fate of animals are the same: As one dies, so dies the other; both have the same breath. There is no advantage for humans over animals, for both are fleeting.", "comment": "tn Heb \u201cof the sons of man.\u201d"}, {"pk": 2842118, "translation": "NET", "book": 21, "chapter": 3, "verse": 20, "text": "Both go to the same place, both come from the dust, and to dust both return."}, {"pk": 2842119, "translation": "NET", "book": 21, "chapter": 3, "verse": 21, "text": "Who really knows if the human spirit ascends upward, and the animal\u2019s spirit descends into the earth?", "comment": "tn Heb \u201cthe spirit of the sons of man.\u201d"}, {"pk": 2842120, "translation": "NET", "book": 21, "chapter": 3, "verse": 22, "text": "So I perceived there is nothing better than for people to enjoy their work, because that is their reward; for who can show them what the future holds?", "comment": "tn Heb \u201cman.\u201d
tn Heb \u201chis works.\u201d
tn Heb \u201chis.\u201d
tn Heb \u201cwhat will be after him\u201d (cf. KJV, NASB, NIV) or \u201cafterward\u201d (cf. NJPS)."}, {"pk": 2842121, "translation": "NET", "book": 21, "chapter": 4, "verse": 1, "text": "So I again considered all the oppression that continually occurs on earth. This is what I saw: The oppressed were in tears, but no one was comforting them; no one delivers them from the power of their oppressors.", "comment": "tn Heb \u201cthe tear of the oppressed.\u201d Alternately, \u201cthe oppressed [were in] tears.\u201d The singular noun \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05d4 (dim\u2019ah, \u201ctear\u201d) is used as a collective for \u201ctears\u201d (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05d4; BDB 199 s.v. \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05d4. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular \u03b4\u03ac\u03ba\u03c1\u03bf\u03c5\u03bd (dakroun, \u201cthe tear\u201d); however, the Vulgate treated it as a collective (\u201cthe tears\u201d). Apart from the woodenly literal YLT (\u201cthe tear\u201d), the major English versions render this as a collective: \u201cthe tears\u201d or \u201ctears\u201d (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05d4 functions as a metonymy of association for \u201cweeping\u201d (e.g., Isa 16:9; 8:23): \u201cthe oppressed [were weeping with] tears.\u201d The genitive construct \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05ea \u05d4\u05b8\u05e2\u05b2\u05e9\u05c1\u05bb\u05e7\u05b4\u05d9\u05dd (dim\u2019at ha\u2019ashuqim, literally, \u201ctear of the oppressed\u201d) is a subjective genitive construction, that is, the oppressed are weeping. The singular \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05ea (dim\u2019at, \u201ctear\u201d) is used as a collective for \u201ctears.\u201d This entire phrase, however, is still given a woodenly literal translation by most English versions: \u201cthe tears of the oppressed\u201d (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., \u201cthe oppressed were in tears\u201d (Moffatt).
tn Heb \u201ccomforts.\u201d The verb \u05e0\u05b8\u05d7\u05b7\u05dd (nakham, \u201cto comfort\u201d) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with \u05d2\u05b8\u05d0\u05b7\u05dc (ga\u2019al, \u201cto deliver\u201d) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).
tn Heb \u201cfrom the hand of their oppressors is power.\u201d
tn Heb \u201cunder the sun.\u201d
tn Heb \u201cand behold.\u201d The deictic particle \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (v\u00ffhinneh, \u201cand behold!\u201d) often occurs after verbs of perceiving, such as \u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah, \u201cto see\u201d (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).
tn The term \u05d4\u05b8\u05e2\u05b2\u05e9\u05c1\u05bb\u05e7\u05b4\u05d9\u05dd (ha\u2019ashuqim, Qal passive participle mpl from \u05e2\u05b8\u05e9\u05c1\u05b7\u05e7, \u2019ashaq, \u201cto oppress\u201d) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.
tn The prefixed vav on \u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffshavti, vav + perfect 1st person common singular from \u05e9\u05c1\u05d5\u05bc\u05d1, shuv, \u201cto turn\u201d) might be: (1) introductory (and left untranslated): \u201cI observed again\u201d; (2) consequence of preceding statement: \u201cSo I observed again\u201d; or (3) continuation of preceding statement: \u201cAnd I observed again.\u201dsn This section is closely related to the preceding: Qoheleth\u2019s observation of oppression (4:1\u20133) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one\u2019s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1\u20133), over-obsessive competitiveness (4:4\u20136), and loneliness (4:7\u201312).
tn Heb \u201cI turned and I saw.\u201d The phrase \u05d5\u05b8\u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4\u2026\u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffshavti\u2026 va\u2019er\u2019eh, \u201cI turned and I saw\u201d) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb \u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (vav + perfect 1st person common singular from \u05e9\u05c1\u05d5\u05bc\u05d1 \u201cto turn\u201d) is used idiomatically to denote repetition: \u201cto return and do\u201d = \u201cto do again\u201d (e.g., Gen 26:18; 30:31; 43:2) or \u201cto do repeatedly\u201d (e.g., Lam 3:3); see HALOT 1430 s.v. \u05e9\u05c1\u05d5\u05d1 5; BDB 998 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 8; GKC 386 \u00a7120.e: \u201cI observed again\u201d or \u201cI repeatedly observed.\u201d On the other hand, the shift from the perfect \u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 to the preterite \u05d5\u05b8\u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4 (vav + Qal preterite 1st person common singular from \u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah, \u201cto see\u201d) might indicate a purpose clause: \u201cI turned [my mind] to consider.\u201d The preterite \u05d5\u05b8\u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4 follows the perfect \u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (\u201cI turned and considered\u201d as hendiadys for \u201cI observed again\u201d or \u201cI repeatedly observed\u201d) or past telic action (\u201cI turned [my mind] to consider\u201d). See IBHS 554-55 \u00a733.3.1a.
tn Heb \u201call the oppressions\u201d or \u201call the oppression\u201d; alternately, \u201call the various kinds of oppression.\u201d The term \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 (\u2019osheq) denotes \u201coppression,\u201d e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 1; BDB 799 s.v. \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun \u05d4\u05b8\u05e2\u05b2\u05e9\u05c1\u05bb\u05e7\u05b4\u05d9\u05dd (ha\u2019ashuqim) is plural and articular (Heb \u201cthe oppressions\u201d). The article indicates a generic class (\u201coppression\u201d). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: \u201cthe various kinds of oppression\u201d; (2) an abstract plural, which is used to refer to abstract concepts: \u201cthe oppression\u201d; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: \u201cawful oppression\u201d or \u201csevere oppression.\u201d The LXX renders it as a plural of number: \u03c3\u03c5\u03ba\u03bf\u03c6\u03b1\u03bd\u03c4\u03af\u03b1\u03c2 (sukofantias, \u201coppressions\u201d), as does the Vulgate. Most English versions treat it as a plural of number: \u201cthe oppressions\u201d (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: \u201cthe oppression\u201d (NJPS, NIV, Moffatt).
tn Heb \u201cis done.\u201d The term \u05e0\u05b7\u05e2\u05b2\u05e9\u05c2\u05b4\u05d9\u05dd (na\u2019asim, Niphal participle mpl from \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4, \u2019asah, \u201cto do\u201d) is a probably a verbal use of the participle rather than a substantival use (NEB: \u201call the acts of oppression\u201d). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: \u201c[all the oppressions that] are done\u201d (KJV, ASV, Douay, YLT), \u201c[all the oppression] that goes on\u201d (NJPS, Moffatt), \u201c[all the oppressions] that are practiced\u201d (RSV, NRSV), \u201c[all the oppressions] that occur\u201d (MLB), \u201c[all the acts of oppression] which were being done\u201d (NASB), \u201c[all the oppressions] that take place\u201d (NAB), \u201c[all the oppression] that was taking place\u201d (NIV)."}, {"pk": 2842122, "translation": "NET", "book": 21, "chapter": 4, "verse": 2, "text": "So I considered those who are dead and gone more fortunate than those who are still alive.", "comment": "tn Heb \u201cthe living who are alive.\u201d
tn The verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05d7 (shavakh) has a two-fold range of meaning: (1) \u201cto praise; to laud\u201d; and (2) \u201cto congratulate\u201d (HALOT 1387 s.v. I \u05e9\u05c1\u05d1\u05d7; BDB 986 s.v. II \u05e9\u05c1\u05b8\u05d1\u05b7\u05d7). The LXX translated it as \u1f10\u03c0\u1fc4\u03bd\u03b5\u03c3\u03b1 (ephnesa, \u201cI praised\u201d). The English versions reflect the range of possible meanings: \u201cpraised\u201d (KJV, ASV, Douay); \u201ccongratulated\u201d (MLB, NASB); \u201cdeclared/judged/accounted/thought\u2026fortunate/happy\u201d (NJPS, NEB, NIV, RSV, NRSV, NAB).
tn Heb \u201cthe dead who had already died.\u201d"}, {"pk": 2842123, "translation": "NET", "book": 21, "chapter": 4, "verse": 3, "text": "But better than both is the one who has not been born and has not seen the evil things that are done on earth.", "comment": "tn Heb \u201cunder the sun.\u201d
tn The word \u201cborn\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842124, "translation": "NET", "book": 21, "chapter": 4, "verse": 4, "text": "Then I considered all the skillful work that is done: Surely it is nothing more than competition between one person and another. This also is profitless \u2014 like chasing the wind.", "comment": "tn The phrase \u201cnothing more than\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201csaw.\u201d
tn Heb \u201call the toil and all the skill.\u201d This Hebrew clause (\u05d0\u05b6\u05ea\u05be\u05db\u05bc\u05b8\u05dc\u05be\u05e2\u05b8\u05de\u05b8\u05dc \u05d5\u05b0\u05d0\u05b5\u05ea \u05db\u05bc\u05b8\u05dc\u05be\u05db\u05bc\u05b4\u05e9\u05c1\u05b0\u05e8\u05d5\u05b9\u05df, \u2019et-kol-\u2019amal v\u00ff\u2019et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: \u201call the skillful work.\u201d
tn The noun \u05e7\u05b4\u05e0\u05b0\u05d0\u05b7\u05d4 (qin\u2019ah, \u201ccompetition\u201d) has a wide range of meanings: \u201czeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath\u201d (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes \u201crivalry\u201d (BDB 888 s.v. 1) or \u201ccompetitive spirit\u201d (HALOT 1110 s.v. 1.b). The LXX rendered it \u03b6\u1fc6\u03bb\u03bf\u03c2 (zhlos, \u201cenvy; jealousy\u201d). The English versions reflect this broad range: \u201crivalry\u201d (NEB, NAB, NASB), \u201cenvy\u201d (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and \u201cjealousy\u201d (Moffatt).
tn Heb \u201ca man and his neighbor.\u201d
tn The word \u201clike\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842125, "translation": "NET", "book": 21, "chapter": 4, "verse": 5, "text": "The fool folds his hands and does no work, so he has nothing to eat but his own flesh.", "comment": "tn Heb \u201cthe fool folds his hands.\u201d The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words \u201cand does no work\u201d (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.
tn Heb \u201cand eats his own flesh.\u201d Most English versions render the idiom literally: \u201cand eats/consumes his flesh\u201d (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: \u201cand lets life go to ruin\u201d (Moffatt), \u201cand wastes away\u201d (NEB), \u201cand ruins himself\u201d (NIV)."}, {"pk": 2842126, "translation": "NET", "book": 21, "chapter": 4, "verse": 6, "text": "Better is one handful with some rest than two hands full of toil and chasing the wind.", "comment": "sn Qoheleth lists three approaches to labor: (1) the competitive workaholic in 4:4, (2) the impoverished sluggard in 4:5, and (3) the contented laborer in 4:6. The balanced approach rebukes the two extremes."}, {"pk": 2842127, "translation": "NET", "book": 21, "chapter": 4, "verse": 7, "text": "So I again considered another futile thing on earth:", "comment": "tn The prefixed vav on \u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffshavti, vav + perfect 1st person common singular from \u05e9\u05c1\u05d5\u05bc\u05d1, shuv, \u201cto turn\u201d) might be: (1) introductory (and left untranslated): \u201cI observed again\u2026\u201d; (2) consequence of preceding statement: \u201cSo I observed again\u2026\u201d; or (3) continuation of preceding statement: \u201cAnd I observed again\u2026.\u201d
tn Heb \u201cI turned and I saw\u2026\u201d; or \u201cI again considered.\u201d The Hebrew phrase \u05d5\u05b8\u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4\u2026\u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffshavti\u2026va\u2019er\u2019eh, \u201cI turned and I saw\u201d) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn\u201d) is used idiomatically to denote repetition: \u201cto return and do\u201d = \u201cto do again\u201d (e.g., Gen 26:18; 30:31; 43:2) or \u201cto do repeatedly\u201d (e.g., Lam 3:3); see HALOT 1430 s.v. \u05e9\u05c1\u05d5\u05d1 5; BDB 998 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 8; GKC 386 \u00a7120.e: \u201cI observed again\u201d or \u201cI repeatedly observed.\u201d On the other hand, the shift from the perfect \u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (vav + perfect 1st person common singular from \u05e9\u05c1\u05d5\u05bc\u05d1, \u201cto turn\u201d) to the preterite \u05d5\u05b8\u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4 (vav + Qal preterite 1st person common singular from \u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah, \u201cto see\u201d) might indicate a purpose clause: \u201cI turned [my mind] to consider\u2026.\u201d The preterite \u05d5\u05b8\u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4 follows the perfect \u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (\u201cI turned and considered \u2026\u201d as hendiadys for \u201cI observed again\u201d or \u201cI repeatedly observed\u201d) or past telic action (\u201cI turned [my mind] to consider\u2026\u201d). See IBHS 554-55 \u00a733.3.1a.
tn The word \u201canother\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cunder the sun.\u201d"}, {"pk": 2842128, "translation": "NET", "book": 21, "chapter": 4, "verse": 8, "text": "A man who is all alone with no companion, he has no children nor siblings; yet there is no end to all his toil, and he is never satisfied with riches. He laments, \u201cFor whom am I toiling and depriving myself of pleasure?\u201d This also is futile and a burdensome task!", "comment": "tn Heb \u201cThere is one and there is not a second.\u201d
tn Heb \u201cson nor brother.\u201d The terms \u201cson\u201d and \u201cbrother\u201d are examples of synecdoche of specific (species) for the general (genus). The term \u201cson\u201d is put for offspring, and \u201cbrother\u201d for siblings (e.g., Prov 10:1).
tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: \u201cNo one!\u201d (see E. W. Bullinger, Figures of Speech, 949-51).
tn The phrase \u201che laments\u201d is not in the Hebrew text, but is supplied in the translation for clarity. The direct discourse (\u201cFor whom am I toiling and depriving myself of pleasure?\u201d) is not introduced with an introductory structure. As in the LXX, some translations suggest that these words are spoken by a lonely workaholic, e.g., \u201cHe says\u2026\u201d (NAB, NEB, ASV, NIV, NRSV). Others suggest that this is a question that he never asks himself, e.g., \u201cYet he never asks himself\u2026\u201d (KJV, RSV, MLB, YLT, Douay, NASB, Moffatt).
tn Heb \u201cmy soul.\u201d
tn Heb \u201chis eye.\u201d The term \u201ceye\u201d is a synecdoche of part (i.e., the eye) for the whole (i.e., the whole person); see E. W. Bullinger, Figures of Speech, 647.
tn The adjective \u05e8\u05b8\u05e2 (ra\u2019, \u201cevil\u201d) here means \u201cmisfortune\u201d (HALOT 1263 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 4) or \u201cinjustice, wrong\u201d (HALOT 1262 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 2.b). The phrase \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05e8\u05b8\u05e2 (\u2019inyan ra\u2019, \u201cunhappy business; rotten business; grievous task\u201d) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with \u05d4\u05b6\u05d1\u05b6\u05dc (hevel, \u201cfutile\u201d) in 4:8, and describes a \u201cgrave misfortune\u201d in 5:13. The noun \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df (\u2019inyan, \u201cbusiness\u201d) refers to something that keeps a person occupied or busy: \u201cbusiness; affair; task; occupation\u201d (HALOT 857 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df; BDB 775 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df). The related verb \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah) means \u201cto be occupied; to be busy with (\u05d1\u05bc\u05b0, bet),\u201d e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III \u05e2\u05b8\u05e0\u05b8\u05d4; BDB 775 s.v. II \u05e2\u05b8\u05e0\u05b8\u05d4). The noun is from the Aramaic loanword \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05e0\u05b8\u05d0 (\u2019inyana\u2019, \u201cconcern; care.\u201d The verb is related to the Aramaic verb \u201cto try hard,\u201d the Arabic verb \u201cto be busily occupied; to worry; to be a matter of concern,\u201d and the Old South Arabic root \u201cto be troubled; to strive with\u201d (HALOT 854 s.v. III \u05e2\u05e0\u05d4). HALOT 857 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df renders the phrase as \u201cunhappy business\u201d here. The phrase \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05e8\u05b8\u05e2, is treated creatively by English versions: KJV, ASV \u201csore travail\u201d; YLT \u201csad travail\u201d; Douay \u201cgrievous vexation\u201d; RSV, NRSV, NJPS \u201cunhappy business\u201d; NEB, Moffatt \u201csorry business\u201d; NIV \u201cmiserable business\u201d; NAB \u201cworthless task\u201d; NASB \u201cgrievous task\u201d; MLB \u201csorry situation\u201d; NLT \u201cdepressing.\u201d"}, {"pk": 2842129, "translation": "NET", "book": 21, "chapter": 4, "verse": 9, "text": "Two people are better than one, because they can reap more benefit from their labor.", "comment": "tn Heb \u201cthey have.\u201d
tn Heb \u201ca good reward.\u201d"}, {"pk": 2842130, "translation": "NET", "book": 21, "chapter": 4, "verse": 10, "text": "For if they fall, one will help his companion up, but pity the person who falls down and has no one to help him up.", "comment": "tn Heb \u201cwoe to him.\u201d"}, {"pk": 2842131, "translation": "NET", "book": 21, "chapter": 4, "verse": 11, "text": "Furthermore, if two lie down together, they can keep each other warm, but how can one person keep warm by himself?"}, {"pk": 2842132, "translation": "NET", "book": 21, "chapter": 4, "verse": 12, "text": "Although an assailant may overpower one person, two can withstand him. Moreover, a three-stranded cord is not quickly broken.", "comment": "tn The verbal root \u05ea\u05e7\u05e3 means \u201cto overpower; to prevail over\u201d e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. \u05ea\u05e7\u05e3)."}, {"pk": 2842133, "translation": "NET", "book": 21, "chapter": 4, "verse": 13, "text": "A poor but wise youth is better than an old and foolish king who no longer knows how to receive advice."}, {"pk": 2842134, "translation": "NET", "book": 21, "chapter": 4, "verse": 14, "text": "For he came out of prison to become king, even though he had been born poor in what would become his kingdom.", "comment": "tn Heb \u201ccame from the house of bonds.\u201d
tn The phrase \u201cwhat would become\u201d is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (\u201chis\u201d) on \u05d1\u05bc\u05b0\u05de\u05b7\u05dc\u05b0\u05db\u05d5\u05bc\u05ea\u05d5\u05b9 (b\u00ffmalkhuto, \u201chis kingdom\u201d) refers to the old foolish king or to the poor but wise youth of 4:13."}, {"pk": 2842135, "translation": "NET", "book": 21, "chapter": 4, "verse": 15, "text": "I considered all the living who walk on earth, as well as the successor who would arise in his place.", "comment": "tn Heb \u201cthe second youth.\u201d It is not clear whether \u201cthe second\u201d (\u05d4\u05b7\u05e9\u05c1\u05bc\u05b5\u05e0\u05b4\u05d9, hasheni) refers to the young man who succeeds the old king or a second youthful successor.
tn Heb \u201cunder the sun.\u201d
tn The verb \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad, \u201cto stand\u201d) may denote \u201cto arise; to appear; to come on the scene\u201d (e.g., Ps 106:30; Dan 8:22, 23; 11:2\u20134; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. \u05e2\u05b8\u05de\u05b7\u05d3 6.a; HALOT 840 s.v. \u05e2\u05de\u05d3 1.a."}, {"pk": 2842136, "translation": "NET", "book": 21, "chapter": 4, "verse": 16, "text": "There is no end to all the people nor to the past generations, yet future generations will not rejoice in him. This also is profitless and like chasing the wind.", "comment": "tn Heb \u201cthe people.\u201d The term \u05e2\u05b7\u05dd (\u2019am, \u201cpeople\u201d) can refer to the subjects of the king (BDB 766 s.v. \u05e2\u05b7\u05dd 2).
tn Heb \u201cthose who were before them.\u201d
tn Heb \u201cthose coming after.\u201d The Hebrew term \u05d4\u05b8\u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd (ha\u2019akharonim, \u201cthose coming after\u201d) is derived from the preposition \u05d0\u05b7\u05d7\u05b7\u05e8 (\u2019akhar, \u201cbehind\u201d). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. \u05d0\u05b7\u05d7\u05b7\u05e8 B.3; BDB 30 s.v. \u05d0\u05b7\u05d7\u05b7\u05e8 2.b).
tn The word \u201clike\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842137, "translation": "NET", "book": 21, "chapter": 5, "verse": 1, "text": "Be careful what you do when you go to the temple of God; draw near to listen rather than to offer a sacrifice like fools, for they do not realize that they are doing wrong.", "comment": "tn The term \u201csacrifice\u201d (\u05d6\u05b6\u05d1\u05b7\u05d7, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term \u201csacrifice\u201d functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).
sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
tn Heb \u201cGuard your feet.\u201d The Kethib is the plural \u05e8\u05b7\u05d2\u05b0\u05dc\u05b6\u05d9\u05da\u05b8 (raglekha, \u201cyour feet\u201d), while the Qere is the singular \u05e8\u05b7\u05d2\u05b0\u05dc\u05b0\u05da\u05b8 (ragl\u00ffkha, \u201cyour foot\u201d), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads \u03c0\u03cc\u03b4\u03b1 \u03c3\u03bf\u03c5 (poda sou, \u201cyour foot\u201d) which reflects \u05e8\u05b7\u05d2\u05b0\u05dc\u05b0\u05da\u05b8.sn The exhortation, \u201cGuard your feet\u201d is an idiom for \u201cWatch your steps,\u201d i.e., \u201cBe careful what you do.\u201d This is a compound figure: \u201cfoot\u201d is a metonymy for \u201cstep,\u201d and \u201cstep\u201d is a metonymy for \u201caction\u201d (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26\u201327; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, \u201cI have refrained my feet from every evil way\u201d (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.
tn Heb \u201cthe house of God.\u201d The term \u201chouse\u201d (\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.
tn Heb \u201cthe fools, a sacrifice.\u201d The term \u201cfools\u201d (\u05d4\u05b7\u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd, hakk\u00ffsilim) is an adverbial accusative of comparison (e.g., GKC 375 \u00a7118.r): \u201crather than giving a sacrifice like fools\u201d (\u05de\u05b4\u05ea\u05bc\u05b5\u05ea \u05d4\u05b7\u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd \u05d6\u05b8\u05d1\u05b7\u05d7, mittet hakk\u00ffsilim zavakh). Contextually, the \u201csacrifice\u201d is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the \u201cvoice of a fool.\u201d Qoheleth admonishes the fool against making a rash vow that is not paid: \u201cWhen you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it\u201d (vv. 4\u20135 [3-4 HT]).
tn Alternately, \u201cto obey.\u201d The term \u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e2\u05b7 (lishmoa\u2019, preposition + Qal infinitive construct from \u05e9\u05c1\u05b8\u05de\u05b7\u05e2, shama\u2019, \u201cto hear\u201d) may be taken in one of two ways: (1) literal: \u201cto listen\u201d in contrast to speak or (2) figurative (metonymy of cause for effect) \u201cto obey\u201d in contrast to sacrifice (HALOT 1572 s.v. \u05e9\u05c1\u05de\u05e2 4; BDB 1033\u201334 s.v. \u05e9\u05c1\u05b8\u05de\u05b7\u05e2). The LXX took the term in the literal sense: \u03c4\u03bf\u1fe6 \u1f00\u03ba\u03bf\u03cd\u03b5\u03b9\u03bd (tou akouein, \u201cto listen\u201d). The English versions reflect both literal and figurative options: \u201cobedience\u201d (NJPS, Douay, NAB, NEB) versus \u201cto hear [or listen]\u201d (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance \u201cto listen\u201d is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly."}, {"pk": 2842138, "translation": "NET", "book": 21, "chapter": 5, "verse": 2, "text": "Do not be rash with your mouth or hasty in your heart to bring up a matter before God, for God is in heaven and you are on earth! Therefore, let your words be few."}, {"pk": 2842139, "translation": "NET", "book": 21, "chapter": 5, "verse": 3, "text": "Just as dreams come when there are many cares, so the rash vow of a fool occurs when there are many words.", "comment": "tn Heb \u201cvoice.\u201d The Hebrew term \u05e7\u05d5\u05b9\u05dc (qol, \u201cvoice\u201d) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. \u05e7\u05d5\u05b9\u05dc 4.b; BDB 877 s.v. \u05e7\u05d5\u05b9\u05dc 3.a; also E. W. Bullinger, Figures of Speech, 545\u201346. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.
tn The juxtaposition of the two lines joined by vav (\u201cjust as\u2026so\u2026\u201d) suggests a comparison (BDB 253 s.v. \u05d5 1.j); see R. J. Williams, Hebrew Syntax, 71, \u00a7437.
tn The term \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df (\u2019inyan) means \u201cbusiness; affair; task; occupation\u201d (HALOT 857 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df; BDB 775 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df). HALOT nuances \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05d1\u05bc\u05b0\u05e8\u05b9\u05d1 (b\u00ffrov \u2018inyan) as \u201cexcessive activity\u201d (HALOT 857 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: \u201cbusiness\u201d (KJV, ASV, YLT, NEB, RSV) and \u201ceffort\u201d (NASB), and (2) metonymical: \u201ccares\u201d (NAB, NIV, NRSV), \u201cconcerns\u201d (MLB, Douay), \u201cworries\u201d (Moffatt) and \u201cbrooding\u201d (NJPS). The LXX mistakenly related \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df to the root II \u05e2\u05b8\u05e0\u05b7\u05d4 (\u2019anah) \u201cto afflict,\u201d and rendered it as \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u03bf\u1fe6 (peirasmou, \u201ctrial\u201d).
tn The word \u201coccurs\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842140, "translation": "NET", "book": 21, "chapter": 5, "verse": 4, "text": "When you make a vow to God, do not delay in paying it. For God takes no pleasure in fools: Pay what you vow!", "comment": "tn Heb \u201cvow a vow.\u201d The phrase \u05ea\u05bc\u05b4\u05d3\u05bc\u05b9\u05e8 \u05e0\u05b6\u05d3\u05b6\u05e8 (tiddor neder, \u201cto vow a vow\u201d) is a Hebrew idiom in which the root \u05e0\u05d3\u05e8 is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 \u00a710.2.1f). The verb \u05e0\u05b8\u05d3\u05b7\u05e8 (nadar, \u201cto vow\u201d) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23\u201324; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. \u05e0\u05d3\u05e8. The noun \u05e0\u05b6\u05d3\u05b6\u05e8 (\u201cvow\u201d) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674\u201375 s.v. \u05e0\u05b5\u05d3\u05b6\u05e8. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7\u20138; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).
tn The term \u05dc\u05b0\u05e9\u05c1\u05b7\u05dc\u05bc\u05b0\u05de\u05d5\u05b9 (l\u00ffshall\u00ffmo, preposition + Piel infinitive construct from \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd, shalam + 3rd person masculine singular suffix) is derived from the root \u05e9\u05c1\u05dc\u05dd which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. \u05e9\u05c1\u05dc\u05dd 3a; BDB 1022 s.v. \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18\u201325; 27:1\u201313; Num 15:2\u201310; Nah 1:15 [2:1 HT]).
tn Heb \u201che\u201d; the referent (\u201cGod\u201d) has been specified in the translation for clarity."}, {"pk": 2842141, "translation": "NET", "book": 21, "chapter": 5, "verse": 5, "text": "It is better for you not to vow than to vow and not pay it.", "comment": "tn The word \u201cit\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842142, "translation": "NET", "book": 21, "chapter": 5, "verse": 6, "text": "Do not let your mouth cause you to sin, and do not tell the priest, \u201cIt was a mistake!\u201d Why make God angry at you so that he would destroy the work of your hands?\u201d", "comment": "tn Heb \u201cyour flesh.\u201d The term \u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8 (basar, \u201cflesh\u201d) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. \u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8; E. W. Bullinger, Figures of Speech, 642.
tc The MT reads \u05d4\u05b7\u05de\u05bc\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 (hammal\u2019akh, \u201cmessenger\u201d), while the LXX reads \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou, \u201cGod\u201d) which reflects an alternate textual tradition of \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (ha\u2019elohim, \u201cGod\u201d). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (\u201cGod\u201d).tn Heb \u201cthe messenger.\u201d The term \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 (mal\u2019akh, \u201cmessenger\u201d) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 2.b; BDB 521 s.v. \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14\u201315). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: \u201chis representative\u201d (NAB), \u201cthe temple messenger\u201d (NIV), \u201cthe messenger\u201d (RSV, NRSV, NASB, MLB, NJPS), \u201cthe angel\u201d (KJV, ASV, Douay) and \u201cthe angel of God\u201d (NEB).
tn The Hebrew noun \u05e9\u05c1\u05b0\u05d2\u05b8\u05d2\u05b8\u05d4 (sh\u00ffgagah) denotes \u201cerror; mistake\u201d and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24\u201329; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. \u05e9\u05c1\u05b0\u05d2\u05b8\u05d2\u05b8\u05d4; BDB 993 s.v. \u05e9\u05c1\u05b0\u05d2\u05b8\u05d2\u05b8\u05d4. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).
tn Heb \u201cat your voice.\u201d This is an example of metonymy (i.e., your voice) of association (i.e., you)."}, {"pk": 2842143, "translation": "NET", "book": 21, "chapter": 5, "verse": 7, "text": "Just as there is futility in many dreams, so also in many words. Therefore, fear God!", "comment": "tn The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on \u05d5\u05b7\u05d4\u05b2\u05d1\u05b8\u05dc\u05b4\u05d9\u05dd (vahavalim, \u201cfutilities\u201d) as introducing the predicate (e.g., Gen 40:9; 2 Sam 23:3; Prov 10:25; Isa 34:12; Job 4:6; 36:26); BDB 255 s.v. \u05d5 5.c.\u03b3: \u201cThere is futility\u2026.\u201d The phrase \u05d1\u05b0\u05e8\u05b9\u05d1 \u05d4\u05b2\u05dc\u05b9\u05de\u05d5\u05b9\u05ea (v\u00ffrob halomot) is an adverbial modifier (\u201cin many dreams\u201d), as is \u05d3\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d4\u05b7\u05e8\u05b0\u05d1\u05bc\u05b5\u05d4 (d\u00ffvarim harbeh, \u201cmany words\u201d). The vav prefixed to \u05d5\u05bc\u05d3\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (ud\u00ffvarim) and the juxtaposition of the two lines suggests a comparison: \u201cjust as\u2026so also\u2026\u201d (BDB 253 s.v. \u05d5 1.j). The English versions reflect a variety of approaches: \u201cIn the multitude of dreams and many words there are also diverse vanities\u201d (KJV); \u201cIn the multitude of dreams there are vanities, and in many words\u201d (ASV); \u201cWhen dreams increase, empty words grow many\u201d (RSV); \u201cIn many dreams and follies and many words\u201d (MLB); \u201cIn the abundance of dreams both vanities and words abound\u201d (YLT); \u201cWhere there are many dreams, there are many vanities, and words without number\u201d (Douay); \u201cMany dreams and words mean many a vain folly\u201d (Moffatt); \u201cMuch dreaming leads to futility and to superfluous talk\u201d (NJPS); \u201cIn many dreams and in many words there is emptiness\u201d (NASB); \u201cMuch dreaming and many words are meaningless\u201d (NIV); \u201cWith many dreams comes vanities and a multitude of words\u201d (NRSV)."}, {"pk": 2842144, "translation": "NET", "book": 21, "chapter": 5, "verse": 8, "text": "If you see the extortion of the poor, or the perversion of justice and fairness in the government, do not be astonished by the matter. For the high official is watched by a higher official, and there are higher ones over them!", "comment": "tn Heb \u201crobbery.\u201d The noun \u05d2\u05b5\u05d6\u05b6\u05dc (gezel, \u201crobbery\u201d) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. \u05d2\u05bc\u05b5\u05d6\u05b6\u05dc). The related forms of the root \u05d2\u05d6\u05dc mean \u201cto rob; to loot\u201d (HALOT 186 s.v. \u05d2\u05bc\u05b5\u05d6\u05b6\u05dc). The term \u201crobbery\u201d is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials \u201crob\u201d the poor through the perversion of justice.
tn Alternately, \u201coppression.\u201d The term \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 (\u2019osheq) has a basic two-fold range of meaning: (1) \u201coppression; brutality\u201d (e.g., Isa 54:14); and (2) \u201cextortion\u201d (e.g., Ps 62:11); see HALOT 897 s.v. \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7; BDB 799 s.v. \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7. The LXX understands the term as \u201coppression,\u201d as the translation \u03c3\u03c5\u03ba\u03bf\u03c6\u03b1\u03bd\u03c4\u03af\u03b1\u03bd (sukofantian, \u201coppression\u201d) indicates. Likewise, HALOT 897 s.v. \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 1 classifies this usage as \u201coppression\u201d against the poor. However, the context of 5:8\u20139 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.
sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: \u201cSet in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied\u201d; see A. Cohen, The Five Megilloth (SoBB), 141.
tn The word \u201cofficial\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cin the province.\u201d"}, {"pk": 2842145, "translation": "NET", "book": 21, "chapter": 5, "verse": 9, "text": "The produce of the land is seized by all of them, even the king is served by the fields.", "comment": "tn The function of the term \u05e0\u05b6\u05e2\u05b1\u05d1\u05b8\u05d3 (ne\u2019evar, Niphal participle ms from \u05e2\u05b8\u05d1\u05b7\u05d3, \u2019avar, \u201cto serve\u201d) has been understood in four ways: (1) adjectival use of the participle, modifying the noun \u05e9\u05c2\u05b8\u05d3\u05b6\u05d4 (sadeh, \u201cfield\u201d): \u201ccultivated field\u201d (RSV, NRSV, NJPS, NAB); (2) adjectival use of the participle, modifying \u05de\u05b6\u05dc\u05b6\u05da\u05b0 (melekh, \u201cking\u201d): \u201cthe king who cultivates\u201d (NASB); (3) verbal use of the participle, taking \u05e9\u05c2\u05b8\u05d3\u05b6\u05d4 (\u201cfield\u201d) as the subject: \u201cfield is cultivated\u201d (NEB); and (4) verbal use of the participle, taking \u05de\u05b6\u05dc\u05b6\u05da\u05b0 (\u201cking\u201d) as the subject: \u201cthe king is served\u201d (KJV, NASB); also \u201cthe king profits\u201d (NIV). BDB 713 s.v. \u05e2\u05b8\u05d1\u05b7\u05d3 2 lists both the adjectival and verbal options: \u201ca king for [i.e., devoted to] the cultivated field\u201d and \u201ca king that makes himself servant to the field [i.e., devoted to agriculture].\u201d HALOT 774 s.v. \u05e2\u05d1\u05d3 suggests the line be rendered as \u201ca king who serves the land.\u201d In the Qal stem the verb \u05e2\u05b8\u05d1\u05b7\u05d3 (\u2019avar) is sometimes used in reference to tribute imposed upon a king\u2019s subjects (e.g., Jer 25:14; 27:7; 30:8; Ezek 34:27) and in reference to subjects serving a king (e.g., Judg 9:28, 38; 1 Sam 11:1; 1 Kgs 5:1; 2 Sam 22:44; Jer 27:7; 28:14; 2 Kgs 25:24); cf. BDB 713 s.v. \u05e2\u05b8\u05d1\u05b7\u05d3 3; HALOT 773 s.v. \u05e2\u05d1\u05d3 3. Likewise, it is also used in reference to tilling the ground (e.g., Gen 2:5; 4:2, 12; 2 Sam 9:10; Isa 30:24; Jer 27:11; Zech 13:5; Prov 12:11; 28:19) and a vineyard or garden (Gen 2:15; Deut 28:39); cf. HALOT 773 s.v. \u05e2\u05d1\u05d3 3; BDB 713 s.v. \u05e2\u05b8\u05d1\u05b7\u05d3 3.
tn The syntax and exegesis of the line is difficult. There are three basic interpretive options: (1) the king takes care of the security of the cultivated land: \u201cin any case, the advantage of a country is that there is a king for the cultivated land\u201d; (2) the king is in favor of a prosperous agricultural policy: \u201cin any case, the advantage of a country is that there is a king who is obeyed for the sake of the agriculture\u201d; and (3) the king exploits the poor farmers: \u201cthe produce of the land is [seized] by all, even the king is served by the fields.\u201d Perhaps the best option in the light of the context is to take the referent of \u05db\u05bc\u05b9\u05dc (kol, \u201call\u201d) to the government officials of 5:8 rather than to the people as a whole. The verse depicts the exploitation of the poor farmers by corrupt government officials. This is reflected in two English versions: \u201cthe increase from the land is taken by all; the king himself profits from the fields\u201d (NIV); \u201cthe profit of the land is among all of them; a cultivated field has a king\u201d (RSV margin). On the other hand, the LXX treated the syntax so the king is viewed in a neutral sense: \u03ba\u03b1\u03b9 \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03b9\u03b1 \u03b3\u03b7\u03c2 \u1f10\u03c0\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b9 \u1f10\u03c3\u03c4\u03b9, \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c2 \u03c4\u03bf\u03c5 \u03b1\u03c1\u03b3\u03bf\u03c5 \u03b5\u1f30\u03c1\u03b3\u03b1\u03c3\u03bc\u03b5\u03bd\u03bf\u03c5 (\u201cThe abundance of the earth is for everyone; the king is dependent on the tilled field\u201d). Most English versions deal with the syntax so that the king is viewed in a neutral or positive sense: \u201cthe profit of the earth is for all; the king himself is served by the field\u201d (KJV); \u201ca king who cultivates the field is an advantage to the land\u201d (NASB); \u201cthis is an advantage for a land: a king for a plowed field\u201d (NRSV); \u201cthe greatest advantage in all the land is his: he controls a field that is cultivated\u201d (NJPS); \u201ca country prospers with a king who has control\u201d (Moffatt); \u201ca king devoted to the field is an advantage to the land\u201d (MLB); \u201ca king is an advantage to a land with cultivated fields\u201d (RSV); \u201cthe best thing for a country is a king whose own lands are well tilled\u201d (NEB); and \u201can advantage for a country in every respect is a king for the arable land\u201d (NAB). See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:576\u201377.
tn The phrase \u201cis seized\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842146, "translation": "NET", "book": 21, "chapter": 5, "verse": 10, "text": "The one who loves money will never be satisfied with money, he who loves wealth will never be satisfied with his income. This also is futile.", "comment": "tn Heb \u201csilver.\u201d The Hebrew term \u05db\u05bc\u05b6\u05e1\u05b6\u05e3 (kesef, \u201csilver\u201d) refers to \u201cmoney\u201d (HALOT 490\u201391 s.v. \u05db\u05bc\u05b6\u05e1\u05b6\u05e3 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.
sn The Hebrew term \u201csilver\u201d (translated \u201cmoney\u201d) is repeated twice in this line for rhetorical emphasis.
tn The term \u05d4\u05b8\u05de\u05d5\u05b9\u05df (hamon, \u201cabundance; wealth\u201d) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. \u05d4\u05b8\u05de\u05d5\u05b9\u05df 1\u20136). Here, it refers to abundant wealth (related to \u201cpomp\u201d); cf. HALOT 250 s.v. \u05d4\u05b8\u05de\u05d5\u05b9\u05df 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).
tn The phrase \u201cwill never be satisfied\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.
tn The word \u201chis\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842147, "translation": "NET", "book": 21, "chapter": 5, "verse": 11, "text": "When someone\u2019s prosperity increases, those who consume it also increase; so what does its owner gain, except that he gets to see it with his eyes?", "comment": "tn The word \u201csomeone\u2019s\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The term \u05d8\u05d5\u05b9\u05d1\u05b8\u05d4 (tovah, \u201cgood\u201d) connotes \u201cprosperity\u201d (Deut 23:7; Job 9:25; 21:25; Ps 106:5; Lam 3:17; Eccl 4:8; 5:10, 17; 6:3, 6; 7:14; 9:18; Neh 2:10; Sir 6:11; 41:13); cf. HALOT 372 s.v. \u05d8\u05d5\u05b9\u05d1\u05b8\u05d4 2. The related term \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood\u201d) connotes \u201cprosperity\u201d as well (Prov 11:10; Job 20:21; 21:16); cf. HALOT 372 s.v. \u05d8\u05d5\u05b9\u05d1\u05b8\u05d4 1.b. Here, it refers to the possessions and wealth a person acquires as the fruit of his labors. This nuance is well reflected in several English versions: \u201cThe more a man gains, the more there are to spend it\u201d (Moffatt); \u201cWhen riches multiply, so do those who live off them\u201d (NEB); \u201cAs his substance increase, so do those who consume it\u201d (NJPS); and \u201cWhere there are great riches, there are also many to devour them\u201d (NAB). The line does not describe the economic law of \u201csupply and demand,\u201d as some versions seem to imply, e.g., \u201cAs goods increase, so do those who consume them\u201d (NIV); \u201cWhen goods increase, those who eat them increase\u201d (NRSV); cf. also KJV, ASV, RSV, MLB, NASB.
tn The rhetorical question is an example of negative affirmation, expecting a negative answer: \u201cThere is no ultimate advantage!\u201d (see E. W. Bullinger, Figures of Speech, 947-48).
tn The form is plural in the Hebrew text, but the plural is one of intensification; it is used here to emphasize the owner\u2019s authority over his wealth. See GKC 399 \u00a7124.i. See v 13 as well."}, {"pk": 2842148, "translation": "NET", "book": 21, "chapter": 5, "verse": 12, "text": "The sleep of the laborer is pleasant \u2014 whether he eats little or much \u2014 but the wealth of the rich will not allow him to sleep."}, {"pk": 2842149, "translation": "NET", "book": 21, "chapter": 5, "verse": 13, "text": "Here is a misfortune on earth that I have seen: Wealth hoarded by its owner to his own misery.", "comment": "tn Heb \u201cthere is.\u201d The term \u05d9\u05b5\u05e9\u05c1 (yesh, \u201cthere is\u201d) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced \u201csometimes\u201d (e.g., Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
tn The noun \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cevil\u201d) probably means \u201cmisfortune\u201d (HALOT 1263 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 4) or \u201cinjustice, wrong\u201d (HALOT 1262 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 2.b). The phrase \u05e8\u05b8\u05e2\u05b8\u05d4 \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4 (ra\u2019ah rabbah) connotes \u201cgrave injustice\u201d or \u201cgreat misfortune\u201d (Eccl 2:17; 5:12, 15; 6:1; 10:5).
tn Heb \u201cunder the sun.\u201d"}, {"pk": 2842150, "translation": "NET", "book": 21, "chapter": 5, "verse": 14, "text": "Then that wealth was lost through bad luck; although he fathered a son, he has nothing left to give him.", "comment": "tn Or \u201cthrough a bad business deal.\u201d The basic meaning of \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df (\u2019inyan) is \u201cbusiness; affair\u201d (HALOT 857 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df) or \u201coccupation; task\u201d (BDB 775 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df). The term is used in a specific sense in reference to business activity (Eccl 8:16), as well as in a more general sense in reference to events that occur on earth (Eccl 1:13; 4:8). BDB suggests that the phrase \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df \u05e8\u05b8\u05e2 (\u2019inyan ra\u2019) in 5:13 refers to a bad business deal (BDB 775 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df); however, HALOT suggests that it means \u201cbad luck\u201d (HALOT 857 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df). The English versions reflect the same two approaches: (1) bad luck: \u201csome misfortune\u201d (NAB, NIV) and (2) a bad business deal: \u201ca bad investment\u201d (NASB), \u201ca bad venture\u201d (RSV, NRSV, MLB), \u201csome unlucky venture\u201d (Moffatt, NJPS), \u201can unlucky venture\u201d (NEB), \u201can evil adventure\u201d (ASV).
tn Heb \u201cthere is nothing in his hand.\u201d"}, {"pk": 2842151, "translation": "NET", "book": 21, "chapter": 5, "verse": 15, "text": "Just as he came forth from his mother's womb, naked will he return as he came, and he will take nothing in his hand that he may carry away from his toil."}, {"pk": 2842152, "translation": "NET", "book": 21, "chapter": 5, "verse": 16, "text": "This is another misfortune: Just as he came, so will he go. What did he gain from toiling for the wind?", "comment": "tn See the note on the phrase \u201cdepressing misfortune\u201d in v. 13."}, {"pk": 2842153, "translation": "NET", "book": 21, "chapter": 5, "verse": 17, "text": "Surely, he ate in darkness every day of his life, and he suffered greatly with sickness and anger.", "comment": "tn Heb \u201call his days.\u201d The phrase \u201cof his life\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842154, "translation": "NET", "book": 21, "chapter": 5, "verse": 18, "text": "I have seen personally what is the only beneficial and appropriate course of action for people: to eat and drink, and find enjoyment in all their hard work on earth during the few days of their life which God has given them, for this is their reward.", "comment": "tn Heb \u201cBehold, that which I have seen, I, good which is beautiful.\u201d The phrase \u201cfor people\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
sn The phrase \u201cto eat and to drink\u201d is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13).
tn Heb \u201chis,\u201d and three times later in the verse.
tn Heb \u201cthe toil which one toils.\u201d
tn Heb \u201cunder the sun.\u201d
tn The term \u05d7\u05b5\u05dc\u05b6\u05e7 (kheleq, \u201clot\u201d) has a wide range of meanings: (1) \u201cshare of spoils\u201d (Gen 14:24; Num 31:36; 1 Sam 30:24), (2) \u201cportion of food\u201d (Lev 6:10; Deut 18:8; Hab 1:16), (3) \u201cportion [or tract] of land\u201d (Deut 10:9; 12:12; Josh 19:9), (4) \u201cportion\u201d or \u201cpossession\u201d (Num 18:20; Deut 32:9), (5) \u201cinheritance\u201d (2 Kgs 9:10; Amos 7:4), (6) \u201cportion\u201d or \u201caward\u201d (Job 20:29; 27:13; 31:2; Isa 17:14) or \u201cprofit; reward\u201d (Eccl 2:10, 21; 3:22; 5:17\u201318; 9:6, 9); see HALOT 323 s.v. II \u05d7\u05b5\u05dc\u05b6\u05e7; BDB 324 s.v. \u05d7\u05b5\u05dc\u05b6\u05e7. Throughout Ecclesiastes, the term is used in reference to man\u2019s temporal profit from his labor and his reward from God (e.g., Eccl 3:22; 9:9)."}, {"pk": 2842155, "translation": "NET", "book": 21, "chapter": 5, "verse": 19, "text": "To every man whom God has given wealth, and possessions, he has also given him the ability to eat from them, to receive his reward and to find enjoyment in his toil; these things are the gift of God.", "comment": "tn The syntax of this verse is difficult. The best approach is to view \u05d4\u05b4\u05e9\u05c1\u05b0\u05dc\u05b4\u05d9\u05d8\u05d5\u05b9 (hishlito, \u201che has given him the ability\u201d) as governing the three following infinitives: \u05dc\u05b6\u05d0\u05b1\u05db\u05b9\u05dc (le\u2019ekhol, \u201cto eat\u201d), \u05d5\u05b0\u05dc\u05b8\u05e9\u05c2\u05b5\u05d0\u05ea (v\u00fflase\u2019t, \u201cand to lift\u201d = \u201cto accept [or receive]\u201d), and \u05d5\u05b0\u05dc\u05b4\u05e9\u05c2\u05b0\u05de\u05b9\u05d7\u05b7 (v\u00fflismoakh, \u201cand to rejoice\u201d). This statement parallels 2:24\u201326 which states that no one can find enjoyment in life unless God gives him the ability to do so.
tn Heb \u201cthis.\u201d The feminine singular demonstrative pronoun \u05d6\u05b9\u05d4 (zoh, \u201cthis\u201d) refers back to all that preceded it in the verse (e.g., GKC 440-41 \u00a7135.p), that is, the ability to enjoy the fruit of one\u2019s labor is the gift of God (e.g., Eccl 2:24\u201326). The phrase \u201cthese things\u201d is used in the translation for clarity."}, {"pk": 2842156, "translation": "NET", "book": 21, "chapter": 5, "verse": 20, "text": "For he does not think much about the fleeting days of his life because God keeps him preoccupied with the joy he derives from his activity.", "comment": "tn Heb \u201cwith the joy of his heart.\u201d The words \u201che derives from his activity\u201d do not appear in the Hebrew, but they are added to clarify the Teacher\u2019s point in light of what he says right before this.
tn The term \u05de\u05b7\u05e2\u05b2\u05e0\u05b5\u05d4 (ma\u2019aneh, Hiphil participle ms from II \u05e2\u05b8\u05e0\u05b8\u05d4, \u2019anah, \u201cto be occupied\u201d) refers to activity that keeps a person physically busy and mentally preoccupied, e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854; BDB 775 s.v. \u05e2\u05b8\u05e0\u05b8\u05d4 II). The related noun \u05e2\u05b4\u05e0\u05b0\u05d9\u05b7\u05df (\u2019inyan,\u201cbusiness; occupation; task\u201d) refers to activity that keeps man busy and occupies his time, e.g., Eccl 1:13; 2:26; 3:10 (HALOT 857; BDB 775 s.v. \u05e2\u05b4\u05e0\u05b0\u05d9\u05b8\u05df). The participle form is used to emphasize durative, uninterrupted, continual action.
tn The word \u201cfleeting\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The verb \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cto remember\u201d) may be nuanced \u201cto call to mind; to think about,\u201d that is, \u201cto reflect upon\u201d (e.g., Isa 47:7; Lam 1:9; Job 21:6; 36:24; 40:32; Eccl 11:8); cf. BDB 270 s.v. \u05d6\u05b8\u05db\u05b7\u05e8 5; HALOT 270 s.v. I \u05d6\u05db\u05e8 2."}, {"pk": 2842157, "translation": "NET", "book": 21, "chapter": 6, "verse": 1, "text": "Here is another misfortune that I have seen on earth, and it weighs heavily on people:", "comment": "tn Heb \u201cunder the sun.\u201d
tn The term \u05d9\u05b5\u05e9\u05c1 (yesh, \u201cthere is\u201d) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced \u201csometimes\u201d (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
tn The noun \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cevil\u201d) probably means \u201cmisfortune\u201d (HALOT 1263 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 4) or \u201cinjustice, wrong\u201d (HALOT 1262 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 2.b); see, e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5.
tn The word \u201cweighs\u201d does not appear in Hebrew, but is added in the translation for smoothness.
tn Heb \u201cit is great upon men.\u201d The phrase \u05d5\u05b0\u05e8\u05b7\u05d1\u05bc\u05b8\u05d4 \u05d4\u05b4\u05d9\u05d0 \u05e2\u05b7\u05dc\u05be\u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd (v\u00ffrabbah hi\u2019 \u2019al-ha\u2019adam) is taken in two basic ways: (1) commonality: \u201cit is common among men\u201d (KJV, MLB), \u201cit is prevalent among men\u201d (NASB), \u201cthat is frequent among men\u201d (Douay). (2) oppressiveness: \u201cit lies heavy upon men\u201d (RSV, NRSV), \u201cit weighs heavily upon men\u201d (NEB, NAB, NIV), \u201cit presses heavily on men\u201d (Moffatt), \u201cit is heavy upon men\u201d (ASV), and \u201ca grave one it is for man\u201d (NJPS). The preposition \u05e2\u05b7\u05dc (\u2019al, \u201cupon\u201d) argues against the first in favor of the second; the notion of commonality would be denoted by the preposition \u05d1\u05bc\u05b0 (bet, \u201camong\u201d). The singular noun \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam) is used as a collective, denoting \u201cmen.\u201d The article on \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd (ha\u2019adam) is used in a generic sense referring to humankind as a whole; the generic article is often used with a collective singular (IBHS 244 \u00a713.5.1f)."}, {"pk": 2842158, "translation": "NET", "book": 21, "chapter": 6, "verse": 2, "text": "God gives a man riches, property, and wealth so that he lacks nothing that his heart desires, yet God does not enable him to enjoy the fruit of his labor \u2014 instead, someone else enjoys it! This is fruitless and a grave misfortune.", "comment": "tn The phrase \u201cthe fruit of his labor\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201ca stranger.\u201d The Hebrew expression \u05d0\u05b4\u05d9\u05e9 \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9 (\u2019ish nokhri, \u201cstranger\u201d) sometimes refers not to a foreigner or someone that the person does not know, but simply to someone else other than the subject (e.g., Prov 27:2). In the light of 6:3\u20136, it might even refer to the man\u2019s own heirs. The term is used as a synecdoche of species (foreigner for stranger) in the sense of someone else other than the subject: \u201csomeone else\u201d (BDB 649 s.v. \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9 3).
tn Heb \u201chis appetite.\u201d
tn Heb \u201cThere is no lack in respect to his appetite\u201d; or \u201chis desire lacks nothing.\u201d
tn Heb \u201cto eat of it.\u201d The verb \u05d0\u05b8\u05db\u05b7\u05dc (\u2019akhal, \u201cto eat\u201d) functions as a metonymy of association, that is, the action of eating is associated with the enjoyment of the fruit of one\u2019s labor (e.g., Eccl 2:24\u201326; 3:12\u201313, 22; 5:17\u201319; 8:15; 9:9).
tn Heb \u201ceats.\u201d
tn Heb \u201can evil sickness.\u201d
sn Instead, someone else enjoys it. A person may be unable to enjoy the fruit of his/her labor due to an unfortunate turn of events that robs a person of his possessions (5:13\u201314) or a miserly, lifelong hoarding of one\u2019s wealth that robs him of the ability to enjoy what he has worked so hard to acquire (5:15\u201317). Qoheleth recommends the enjoyment of life and the fruit of one\u2019s labor, as God enables (5:18\u201320). Unfortunately, the ability to enjoy the fruits of one\u2019s labor is often thwarted by the obstacles described in 6:1\u20132 and 6:3\u20139.
tn The verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05d8 (shalat) in the Qal stem means \u201cto domineer; to dominate; to lord it over; to be master of\u201d and in the Hiphil stem \u201cto give power to\u201d (BDB 1020 s.v. \u05e9\u05c1\u05b8\u05dc\u05b7\u05d8) and \u201cto grant\u201d (HALOT 1522 s.v. \u05e9\u05c1\u05dc\u05d8). God must grant a person the ability to enjoy the fruit of his labor, otherwise a person will not be able to enjoy his possessions and wealth. The ability to partake of the fruit of one\u2019s labor and to find satisfaction and joy in it is a gift from God (e.g., Eccl 2:24\u201326; 3:13; 5:18 [19]; 9:7)."}, {"pk": 2842159, "translation": "NET", "book": 21, "chapter": 6, "verse": 3, "text": "Even if a man fathers a hundred children and lives many years \u2014 even if he lives a long, long time, but cannot enjoy his prosperity \u2014 even if he were to live forever \u2014 I would say, \u201cA stillborn child is better off than he is!\u201d", "comment": "tn Heb \u201che has no burial.\u201d The phrase \u05d5\u05b0\u05d2\u05b7\u05dd\u05be\u05e7\u05b0\u05d1\u05d5\u05bc\u05e8\u05b8\u05d4 \u05dc\u05b9\u05d0\u05be\u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 (v\u00ffgam-q\u00ffvurah lo\u2019-haytah, \u201che even has no burial\u201d) is traditionally treated as part of a description of the man\u2019s sorry final state, that is, he is deprived of even a proper burial (KJV, NEB, RSV, NRSV, ASV, NASB, NIV, NJPS, MLB, Moffatt). However, the preceding parallel lines suggest that this a hyperbolic protasis: \u201cIf he were to live one hundred years\u2026even if he were never buried [i.e., were to live forever]\u2026.\u201d A similar idea occurs elsewhere (e.g., Pss 49:9; 89:48). See D. R. Glenn, \u201cEcclesiastes,\u201d BKCOT, 990.
tn Heb \u201cthe days of his years are many.\u201d
tn The noun \u05e0\u05b6\u05e4\u05b6\u05dc (nefel) denotes \u201cmiscarriage\u201d and by metonymy of effect, \u201cstillborn child\u201d (e.g., Ps 58:9; Job 3:16; Eccl 6:3); cf. HALOT 711. The noun is related to the verb \u05e0\u05b8\u05e4\u05b7\u05dc (nafal, \u201cto fall,\u201d but occasionally \u201cto be born\u201d; see Isa 26:18); cf. HALOT 710 s.v. \u05e0\u05e4\u05dc 5.
sn The point of 6:3\u20136 is that the futility of unenjoyed wealth is worse than the tragedy of being stillborn."}, {"pk": 2842160, "translation": "NET", "book": 21, "chapter": 6, "verse": 4, "text": "Though the stillborn child came into the world for no reason and departed into darkness, though its name is shrouded in darkness,", "comment": "tn Heb \u201che\u201d; the referent (\u201cthe stillborn child\u201d) has been specified in the translation for clarity.
tn The phrase \u201cinto the world\u201d does not appear in Hebrew, but is added in the translation for clarity.
sn The birth of the stillborn was in vain \u2013 it did it no good to be born.
sn The name of the stillborn is forgotten."}, {"pk": 2842161, "translation": "NET", "book": 21, "chapter": 6, "verse": 5, "text": "though it never saw the light of day nor knew anything, yet it has more rest than that man \u2014", "comment": "sn The Hebrew term translated rest here refers to freedom from toil, anxiety, and misery \u2013 part of the miserable misfortune that the miserly man of wealth must endure.
tn Heb \u201cit never saw the sun.\u201d
tn The word \u201canything\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842162, "translation": "NET", "book": 21, "chapter": 6, "verse": 6, "text": "if he should live a thousand years twice, yet does not enjoy his prosperity. For both of them die!", "comment": "tn Heb \u201cDo not all go to the same place?\u201d The rhetorical question is an example of erotesis of positive affirmation, expecting a positive answer, e.g., Ps 56:13 [14] (see E. W. Bullinger, Figures of Speech, 947). It affirms the fact that both the miserly rich man who lives two thousand years, as well as the stillborn who never lived one day, both go to the same place \u2013 the grave. And if the miserly rich man never enjoyed the fruit of his labor during his life, his fate was no better than that of the stillborn who never had opportunity to enjoy any of the blessings of life. In a sense, it would have been better for the miserly rich man to have never lived than to have experienced the toil, anxiety, and misery of accumulating his wealth, but never enjoying any of the fruits of his labor."}, {"pk": 2842163, "translation": "NET", "book": 21, "chapter": 6, "verse": 7, "text": "All of man\u2019s labor is for nothing more than to fill his stomach \u2014 yet his appetite is never satisfied!", "comment": "tn The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201cdesire; appetite\u201d) is used as a metonymy of association, that is, the soul is associated with man\u2019s desires and appetites (BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 5.c; 6.a).
tn Heb \u201cAll man\u2019s work is for his mouth.\u201d The term \u201cmouth\u201d functions as a synecdoche of part (i.e., mouth) for the whole (i.e., person), substituting the organ of consumption for the person\u2019s action of consumption (see E. W. Bullinger, Figures of Speech, 641-43), as suggested by the parallelism with \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201chis appetite\u201d).
tn The phrase \u201cfor nothing more than\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842164, "translation": "NET", "book": 21, "chapter": 6, "verse": 8, "text": "So what advantage does a wise man have over a fool? And what advantage does a pauper gain by knowing how to survive?", "comment": "sn As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word \u201cfool\u201d in the preceding line).
tn Heb \u201c What to the pauper who knows to walk before the living\u201d; or \u201chow to get along in life.\u201d
sn So what advantage does the wise man have over a fool? The rhetorical question in Hebrew implies a negative answer: the wise man has no absolute advantage over a fool in the sense that both will share the same fate: death. Qoheleth should not be misunderstood here as denying that wisdom has no relative advantage over folly; elsewhere he affirms that wisdom does yield some relative benefits in life (7:1\u201322). However, wisdom cannot deliver one from death."}, {"pk": 2842165, "translation": "NET", "book": 21, "chapter": 6, "verse": 9, "text": "It is better to be content with what the eyes can see than for one\u2019s heart always to crave more. This continual longing is futile \u2014 like chasing the wind.", "comment": "tn The expression \u05de\u05b7\u05e8\u05b0\u05d0\u05b5\u05d4 \u05e2\u05b5\u05d9\u05e0\u05b7\u05d9\u05b4\u05dd (mar\u2019eh \u2019enayim, \u201cthe seeing of the eyes\u201d) is a metonymy of cause (i.e., seeing an object) for effect (i.e., being content with what the eyes can see); see E. W. Bullinger, Figures of Speech, 552-54.
tn The phrase \u201cto be content with\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The phrase \u201ccontinual longing\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cthe roaming of the soul.\u201d The expression \u05de\u05b5\u05d4\u05b2\u05dc\u05b8\u05da\u05b0\u05be\u05e0\u05b8\u05e4\u05b6\u05e9\u05c1 (mehalakh-nafesh, \u201cthe roaming of the soul\u201d) is a metonymy for unfulfilled desires. The term \u201csoul\u201d (\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh) is used as a metonymy of association for man\u2019s desires and appetites (BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 5.c; 6.a). This also involves the personification of the roving appetite as \u201croving\u201d (\u05de\u05b5\u05d4\u05b2\u05dc\u05b8\u05da\u05b0); see BDB 235 s.v. \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 II.3.f; 232 I.3.
tn The term \u201clike\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness."}, {"pk": 2842166, "translation": "NET", "book": 21, "chapter": 6, "verse": 10, "text": "Whatever has happened was foreordained, and what happens to a person was also foreknown. It is useless for him to argue with God about his fate because God is more powerful than he is.", "comment": "tn Heb \u201che cannot contend with the one who is more powerful than him.\u201d The referent of the \u201cthe one who is more powerful than he is\u201d (God) has been specified in the translation for clarity. The words \u201cwith God about his fate\u201d have been added for clarity as well.
tn Heb \u201calready its name was called.\u201d
tn Or \u201cand what a person (Heb \u201cman\u201d) is was foreknown.\u201d"}, {"pk": 2842167, "translation": "NET", "book": 21, "chapter": 6, "verse": 11, "text": "The more one argues with words, the less he accomplishes. How does that benefit him?", "comment": "tn Or \u201cWhat benefit does man have [in that]?\u201d
tn Heb \u201cThe more the words, the more the futility.\u201d"}, {"pk": 2842168, "translation": "NET", "book": 21, "chapter": 6, "verse": 12, "text": "For no one knows what is best for a person during his life \u2014 during the few days of his fleeting life \u2014 for they pass away like a shadow. Nor can anyone tell him what the future will hold for him on earth.", "comment": "tn Heb \u201cWho can tell the man what shall be after him under the sun?\u201d The rhetorical question (\u201cFor who can tell him\u2026?\u201d) is a negative affirmation, expecting a negative answer: \u201cFor no one can tell him\u2026!\u201d (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.
tn The 3rd person masculine plural suffix on the verb \u05d5\u05b0\u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05b5\u05dd (v\u00ffya\u2019asem, conjunction + Qal imperfect 3rd person masculine singular from \u05b8\u05b8\u05e2\u05e9\u05c2\u05b7\u05d4, \u2019asah, \u201cto do\u201d + 3rd person masculine plural suffix) refers to \u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b7\u05e8 \u05d9\u05b0\u05de\u05b5\u05d9\u05be\u05d7\u05b7\u05d9\u05bc\u05b5\u05d9 \u05d4\u05b6\u05d1\u05b0\u05dc\u05d5\u05b9 (mispar y\u00ffme-khayye hevlo, \u201cthe few days of his fleeting life\u201d). The suffix may be taken as an objective genitive: \u201che spends them [i.e., the days of his life] like a shadow\u201d (HALOT 891 s.v. I \u05b8\u05b8\u05e2\u05e9\u05c2\u05b7\u05d4 8) or as a subjective genitive: \u201cthey [i.e., the days of his life] pass like a shadow\u201d (BDB 795 s.v. \u05b8\u05b8\u05e2\u05e9\u05c2\u05b7\u05d4 II.11).
tn Heb \u201cFor who knows what is good for a man in life?\u201d The rhetorical question (\u201cFor who knows\u2026?\u201d) is a negative affirmation, expecting a negative answer: \u201cFor no one knows\u2026!\u201d (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.
tn The vav prefixed to \u05d5\u05b0\u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05b5\u05dd (v\u00ffya\u2019asem, conjunction + Qal imperfect 3rd person masculine singular from \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4, \u2019asah, \u201cto do\u201d + 3rd person masculine plural suffix) functions in an explanatory or epexegetical sense (\u201cFor \u2026\u201d)."}, {"pk": 2842169, "translation": "NET", "book": 21, "chapter": 7, "verse": 1, "text": "A good reputation is better than precious perfume; likewise, the day of one\u2019s death is better than the day of one\u2019s birth.", "comment": "tn Heb \u201cgood.\u201d The repetition of \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood\u201d) forms an inclusion (a structural device that rounds off the unit), while the two internal terms \u05de\u05b4\u05e9\u05c1\u05bc\u05b6\u05de\u05b6\u05df\u2026\u05e9\u05c1\u05b5\u05dd (shem mishemen, \u201cname \u2026ointment\u201d) create a paronomastic wordplay (see the note on the word \u201cperfume\u201d). The combination of these two sets of literary devices creates an AB:BA chiasm: \u05de\u05b4\u05e9\u05c1\u05bc\u05b6\u05de\u05b6\u05df \u05d8\u05d5\u05b9\u05d1 // \u05e9\u05c1\u05b5\u05dd \u05d8\u05d5\u05b9\u05d1 (tov shem // mishemen tov, e.g., \u201cgood name\u201d// \u201cointment good\u201d).
tn The vav prefixed to the form \u05d5\u05b0\u05d9\u05d5\u05b9\u05dd (v\u00ffyom) functions in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, \u00a7437).
tn The word \u201cone\u2019s\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn The article prefixed to \u05d4\u05b7\u05de\u05bc\u05b8\u05d5\u05b6\u05ea (hammavet, \u201cdeath\u201d) probably functions in an indefinite possessive sense or in a generic sense: \u201cone\u2019s death,\u201d e.g., Gen 44:2 (see R. J. Williams, Hebrew Syntax, 19, \u00a786, \u00a792).
sn There are two ways to understand this proverb: (1) Happy times (characterized by celebration and \u201cfragrant perfume\u201d) teach us less than hard times (\u201cthe day of one\u2019s death\u201d) which can bring about moral improvement (\u201ca good reputation\u201d). (2) It is better to come to the end of one\u2019s life (\u201cday of one\u2019s death\u201d) with a good reputation (\u201ca good name\u201d) than to merely be starting life (\u201cday of one\u2019s birth\u201d) in an auspicious manner in joy and wealth (\u201cfine perfume\u201d). Folly and wickedness could foil a good beginning so that a person ends life as a fool. For example, Solomon began as the wisest man who ever lived, only to end life as one of history\u2019s greatest fools.
tn Heb \u201cname.\u201d The Hebrew term \u05e9\u05c1\u05b5\u05dd (shem, \u201cname\u201d) is used metonymically for a person\u2019s reputation (e.g., Prov 22:1; Deut 22:14, 19; Neh 6:13; also Gen 6:4; 12:2; 2 Sam 7:9; 8:13; 23:18, 22; 1 Chr 5:24; 12:31; 2 Chr 26:15; Neh 9:10; Isa 63:12, 14; Jer 32:20; Ezek 16:14; Dan 9:15); cf. HALOT 1549 s.v. \u05e9\u05c1\u05b5\u05dd D.2; BDB 1028 s.v. \u05e9\u05c1\u05b5\u05dd 2.b.
tn The comparative term \u05d8\u05d5\u05b9\u05d1 (tov, \u201cbetter\u201d) is repeated throughout 7:1\u201312. It introduces a series of \u201cBetter-than sayings,\u201d particularly in 7:1\u20136 in which every poetic unit is introduced by \u05d8\u05d5\u05b9\u05d1.
tn Or \u201coil\u201d; or \u201cointment.\u201d The term \u05e9\u05c1\u05b6\u05de\u05b6\u05df (shemen) refers to fragrant \u201cperfume; cologne; ointment\u201d (Amos 6:6; Eccl 10:1; Song 1:2 [1:3 HT]; 4:10); see HALOT 1568 s.v. \u05e9\u05c1\u05b6\u05de\u05b6\u05df A.2.c. Bodily oils were expensive (1 Kgs 17:12; 2 Kgs 2:4). Possession of oils and perfumes was a sign of prosperity (Deut 32:8; 33:24; Job 29:6; Prov 21:17; Ezek 16:13, 20). Wearing colognes and oils was associated with joy (Ps 45:8; Eccl 9:8; Isa 61:3) because they were worn on festive occasions (Prov 27:9). The similar sounding terms \u201cname\u201d (\u05e9\u05c1\u05b5\u05dd, shem) and \u201cperfume\u201d (\u05e9\u05c1\u05b6\u05de\u05b6\u05df) create a wordplay (paronomasia). See W. G. E. Watson, Classical Hebrew Poetry (JSOTSup), 242\u201343; J. J. Gl\u00fcck, \u201cParonomasia in Biblical Literature,\u201d Semitics 1 (1970): 50\u201378; A. Guillaume, \u201cParonomasia in the Old Testament.\u201d JSS 9 (1964): 282\u201390; J. M. Sasson, \u201cWordplay in the OT,\u201d IDBSup 968-70."}, {"pk": 2842170, "translation": "NET", "book": 21, "chapter": 7, "verse": 2, "text": "It is better to go to a funeral than a feast. For death is the destiny of every person, and the living should take this to heart.", "comment": "tn Heb \u201chouse of drinking\u201d; or \u201chouse of feasting.\u201d The Hebrew noun \u05de\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b6\u05d4 (mishteh) can denote (1) \u201cfeast; banquet,\u201d occasion for drinking-bouts (1 Sam 25:36; Isa 5:12; Jer 51:39; Job 1:5; Esth 2:18; 5:14; 8:17; 9:19) or (2) \u201cdrink\u201d (exilic/postexilic \u2013 Ezra 3:7; Dan 1:5, 8, 16); see HALOT 653 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b6\u05d4 4; BDB 1059 s.v. \u05e9\u05c1\u05b8\u05ea\u05b7\u05d4.sn Qoheleth recommended that people soberly reflect on the brevity of life and the reality of death (It is better to go to a house of mourning) than to waste one\u2019s life in the foolish pursuit of pleasure (than to go to a house of banqueting). Sober reflection on the brevity of life and reality of death has more moral benefit than frivolous levity.
tn The word \u201cthis\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness.
tn The imperfect tense verb \u05d9\u05b4\u05ea\u05bc\u05b5\u05df, yitten (from \u05e0\u05b8\u05ea\u05b8\u05df, natan, \u201cto give\u201d) functions in a modal sense, denoting obligation, that is, the subject\u2019s obligatory or necessary conduct: \u201cshould\u201d or \u201cought to\u201d (see R. J. Williams, Hebrew Syntax, 31-32, \u00a7172; IBHS 508-9 \u00a731.4g).
tn Heb \u201call men\u201d or \u201cevery man.\u201d
tn Heb \u201cthe end.\u201d The noun \u05e1\u05d5\u05b9\u05e3 (sof) literally means \u201cend; conclusion\u201d (HALOT 747 s.v. \u05e1\u05d5\u05b9\u05e3 1; BDB 693 s.v. \u05e1\u05d5\u05b9\u05e3). It is used in this context in reference to death, as the preceding phrase \u201chouse of mourning\u201d (i.e., funeral) suggests.
tn Heb \u201chouse of mourning.\u201d The phrase refers to a funeral where the deceased is mourned.
tn Heb \u201cit\u201d; the referent (\u201cdeath\u201d) has been specified in the translation for clarity."}, {"pk": 2842171, "translation": "NET", "book": 21, "chapter": 7, "verse": 3, "text": "Sorrow is better than laughter, because sober reflection is good for the heart.", "comment": "tn Or possibly \u201cThough the face is sad, the heart may be glad.\u201d
tn NEB suggests \u201cgrief\u201d; NJPS, \u201cvexation.\u201d
tn Heb \u201cin sadness of face there is good for the heart.\u201d"}, {"pk": 2842172, "translation": "NET", "book": 21, "chapter": 7, "verse": 4, "text": "The heart of the wise is in the house of mourning, but the heart of fools is in the house of merrymaking.", "comment": "sn The expression the house of merrymaking refers to a banquet where those who attend engage in self-indulgent feasting and riotous drinking."}, {"pk": 2842173, "translation": "NET", "book": 21, "chapter": 7, "verse": 5, "text": "It is better for a person to receive a rebuke from those who are wise than to listen to the song of fools.", "comment": "tn Heb \u201crebuke of the wise,\u201d a subjective genitive (\u201cthe wise\u201d administer the rebuke).
tn Heb \u201chear.\u201d
tn Or \u201cpraise.\u201d The antithetical parallelism between \u201crebuke\u201d (\u05d2\u05bc\u05b7\u05e2\u05b2\u05e8\u05b7\u05ea, ga\u2019arat) and \u201csong\u201d (\u05e9\u05c1\u05b4\u05d9\u05e8, shir) suggests that the latter is figurative (metonymy of association) for praise/flattery which is \u201cmusic\u201d to the ears: \u201cpraise of fools\u201d (NEB, NJPS) and \u201cflattery of fools\u201d (Douay). However, the collocation of \u201csong\u201d (\u05e9\u05c1\u05b4\u05d9\u05e8) in 7:5 with \u201claughter\u201d (\u05e9\u05c2\u05b0\u05d7\u05b9\u05e7, s\u00ffkhoq) in 7:6 suggests simply frivolous merrymaking: \u201csong of fools\u201d (KJV, NASB, NIV, ASV, RSV, NRSV)."}, {"pk": 2842174, "translation": "NET", "book": 21, "chapter": 7, "verse": 6, "text": "For like the crackling of quick-burning thorns under a cooking pot, so is the laughter of the fool. This kind of folly also is useless.", "comment": "tn The word \u201ckind of folly\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn It is difficult to determine whether the Hebrew term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) means \u201cfleeting\u201d or \u201cuseless\u201d in this context. The imagery of quick-burning thorns under a cooking pot is ambiguous and can be understood in more than one way: (1) It is useless to try to heat a cooking pot by burning thorns because they burn out before the pot can be properly heated; (2) the heat produced by quick-burning thorns is fleeting \u2013 it produces quick heat, but lasts only for a moment. Likewise, the \u201claughter of a fool\u201d can be taken in both ways: (1) In comparison to the sober reflection of the wise, the laughter of fools is morally useless: the burning of thorns, like the laughter of fools, makes a lot of noise but accomplishes nothing; (2) the laughter of fools is fleeting due to the brevity of life and certainty of death. Perhaps this is an example of intentional ambiguity.
tn The term \u201cthorns\u201d (\u05d4\u05b7\u05e1\u05bc\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd, hassirim) refers to twigs from wild thorn bushes which were used as fuel for quick heat, but burn out quickly before a cooking pot can be properly heated (e.g., Pss 58:9; 118:12)."}, {"pk": 2842175, "translation": "NET", "book": 21, "chapter": 7, "verse": 7, "text": "Surely oppression can turn a wise person into a fool; likewise, a bribe corrupts the heart.", "comment": "tc The text has \u05d5\u05b4\u05d9\u05d0\u05b7\u05d1\u05bc\u05b5\u05d3 (vi\u2019abbed, conjunction + Piel imperfect 3rd person masculine singular from \u05d0\u05b8\u05d1\u05b7\u05d3, \u2019avad, \u201cto destroy\u201d), but the Dead Sea Scrolls text 4Q109 (Qoha), which reads,\u05d5\u05d9\u05e2\u05d5\u05d4 assumes \u05d5\u05d9\u05e2\u05d5\u05d4 \u201ctwists\u201d or \u201cperverts\u201d (conjunction + Piel imperfect 3rd person masculine singular from \u05e2\u05b8\u05d5\u05b8\u05d4 I, \u2019avah, \u201cto bend; to twist.\u201d See J. Muilenburg, \u201cA Qoheleth Scroll from Qumran,\u201d BASOR 135 [1954]: 27). The verb I \u05e2\u05b8\u05d5\u05b8\u05d4 (\u201cto bend; to twist\u201d) is used in reference to moral perversion (e.g., 2 Sam 7:14; 19:20; 24:17; 1 Kgs 8:47; Job 33:27; Prov 12:8; Jer 9:4); cf. HALOT 796\u201397 s.v. \u05e2\u05d5\u05d4; BDB 730 s.v. I \u05e2\u05b8\u05d5\u05b8\u05d4. The verb \u05d5\u05d9\u05d0\u05d1\u05d3 is used similarly in reference to moral corruption, e.g., Eccl 3:6; 9:18; Jer 23:1 (HALOT 3 s.v. I \u05d0\u05d1\u05d3; BDB 2 s.v. \u05d0\u05b8\u05d1\u05b7\u05d3 2).
tn Or \u201cand a bribe drives a person mad.\u201d The noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) may be taken as a synecdoche of part (i.e., heart) for the whole (i.e., a person). HALOT 3 s.v. I \u05d0\u05d1\u05d3 suggests that \u05d5\u05b4\u05d9\u05d0\u05b7\u05d1\u05bc\u05b5\u05d3 \u05dc\u05b5\u05d1 (vi\u2019abbed lev, \u201cdestroys the heart\u201d) is an idiom meaning, \u201cdrives a person mad.\u201d The B-line is taken as a comparison with the preceding A-line. On the other hand, the A-line and B-line might be in synonymous parallelism in which case the two lines could be rendered: \u201cSurely [the gain of] extortion turns a wise man into a fool, and a bribe corrupts the heart.\u201d On the other hand, the lines could be rendered, \u201cSurely oppression drives a wise man crazy, and a bribe drives a person mad.\u201d
tn Or \u201cextortion.\u201d Scholars debate whether the noun \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 (\u2019osheq, \u201coppression; extortion\u201d) in this context denotes \u201coppression\u201d (HALOT 897 s.v. \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 1) or \u201cgain of extortion\u201d (BDB 799 s.v. \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 3). The parallelism between \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 and \u05de\u05b7\u05ea\u05bc\u05b8\u05e0\u05b8\u05d4 (mattanah, \u201cbribe\u201d) seems to suggest the latter; but the prominence of the theme of oppression in 7:8\u201310 argues for the former. Elsewhere in Ecclesiastes, the noun \u05e2\u05b9\u05e9\u05c1\u05b6\u05e7 denotes \u201coppression\u201d (Eccl 4:1) and \u201cextortion\u201d (Eccl 5:8 [Heb 5:7]). The LXX rendered it as \u03c3\u03c5\u03ba\u03bf\u03c6\u03b1\u03bd\u03c4\u03af\u03b1 (sukofantia, \u201coppression\u201d). English translations are split between these two options: \u201cextortion\u201d (ASV, MLB, NIV), \u201coppression\u201d (KJV, NAB, NASB, RSV, NRSV, YLT, Douay, Moffatt), as well as \u201ccheating\u201d (NJPS) and \u201cslander\u201d (NEB).
tn The vav prefixed to \u05d5\u05b4\u05d9\u05d0\u05b7\u05d1\u05bc\u05b5\u05d3 (vi\u2019abbed, \u201ccorrupts\u201d) may function in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, \u00a7437).
tn Or \u201cOppression drives a wise person crazy\u201d; or \u201cExtortion drives a wise person crazy.\u201d The verb III \u05d4\u05dc\u05dc (\u201cto be foolish\u201d) denotes \u201cto make foolish; to make a fool out of someone; to make into a madman\u201d (Job 12:17; Isa 44:25); cf. HALOT 249 s.v. III \u05d4\u05dc\u05dc; BDB 239 s.v. II \u05d4\u05dc\u05dc. It has been handled variously: \u201cmakes a wise man mad\u201d (KJV, NASB); \u201cdrives a wise man crazy\u201d (NEB); \u201ccan make a fool of a wise man\u201d (NAB); \u201cmakes the wise man foolish\u201d (RSV, NRSV); and \u201cturns a wise man into a fool\u201d (NIV)."}, {"pk": 2842176, "translation": "NET", "book": 21, "chapter": 7, "verse": 8, "text": "The end of a matter is better than its beginning; likewise, patience is better than pride.", "comment": "tn Heb \u201cthe proud of spirit.\u201d
tn Heb \u201cthe patient of spirit.\u201d
tn The term \u05d3\u05b8\u05d1\u05b8\u05e8 (davar) denotes \u201cmatter; thing\u201d here rather than \u201cspeech; word,\u201d as the parallelism with \u201cpatience\u201d suggests. The term was misunderstood as \u201cspeech; word\u201d by the Vulgate (so also Douay)."}, {"pk": 2842177, "translation": "NET", "book": 21, "chapter": 7, "verse": 9, "text": "Do not let yourself be quickly provoked, for anger resides in the lap of fools.", "comment": "tn Heb \u201cbosom.\u201d
tn Heb \u201cDo not be hasty in your spirit to become angry.\u201d"}, {"pk": 2842178, "translation": "NET", "book": 21, "chapter": 7, "verse": 10, "text": "Do not say, \u201cWhy were the old days better than these days?\u201d for it is not wise to ask that.", "comment": "tn Heb \u201cthese.\u201d \u201cDays\u201d does not appear in the Hebrew text as second time, but is supplied in the translation for smoothness.
tn Heb \u201cIt is not from wisdom that you ask about this.\u201d"}, {"pk": 2842179, "translation": "NET", "book": 21, "chapter": 7, "verse": 11, "text": "Wisdom, like an inheritance, is a good thing; it benefits those who see the light of day.", "comment": "tn Or \u201cWisdom with an inheritance, is good\u201d; or \u201cWisdom is as good as an inheritance.\u201d This use of the preposition \u05e2\u05b4\u05dd (\u2019im) may denote: (1) accompaniment: \u201ctogether with,\u201d or (2) comparison: \u201cas good as; like; in comparison to\u201d (HALOT 839\u201340 s.v. \u05e2\u05b4\u05dd; BDB 767\u201369 s.v. \u05e2\u05b4\u05dd). BDB 767 s.v. 1 suggests the accompaniment nuance \u201ctogether with,\u201d while HALOT 840 s.v. 2.c suggests the comparative sense \u201cin comparison to.\u201d The translations are also divided: \u201cwisdom with an inheritance is good\u201d (KJV, ASV margin, RSV, NASB, YLT); \u201cwisdom, like an inheritance, is a good thing\u201d (NIV); \u201cwisdom is as good as an inheritance\u201d (ASV, NRSV, MLB, NJPS, Moffatt); \u201cwisdom is better than an inheritance\u201d (NEB). Because v. 12 compares wisdom with money (i.e., an inheritance), v. 11 is probably making a comparison as well: \u201cWisdom, like an inheritance, is good\u201d (7:11a) = \u201cWisdom provides protection, just as money provides protection\u201d (7:12a). The \u201cgood thing\u201d that wisdom \u2013 like an inheritance or money \u2013 provides is protection.
tn Heb \u201csee the sun.\u201d"}, {"pk": 2842180, "translation": "NET", "book": 21, "chapter": 7, "verse": 12, "text": "For wisdom provides protection, just as money provides protection. But the advantage of knowledge is this: Wisdom preserves the life of its owner.", "comment": "tn The phrase \u201cjust as\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
tn The term \u05e6\u05b5\u05dc (tsel, \u201cshade, shadow\u201d) refers to that which provides protection or a shelter from the sun (Gen 19:8; Judg 9:36; Isa 25:5; 32:2; Jer 48:45; Jonah 4:5). It is used often in a figurative sense (hypocatastasis) to connote \u201cprotection\u201d from calamity (Num 14:9; Isa 49:2; Hos 14:8; Pss 17:8; 36:8; 57:2; 63:8; 91:1; 121:5; Lam 4:20).
tn Heb \u201cwisdom is a shade.\u201d When used with a predicate nominative in a verbless clause, the preposition \u05d1\u05bc\u05b0 (bet) which appears twice in the line \u05d1\u05bc\u05b0\u05e6\u05b5\u05dc \u05d4\u05b7\u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 \u05d1\u05bc\u05b0\u05e6\u05b5\u05dc \u05d4\u05b7\u05db\u05bc\u05b8\u05e1\u05b6\u05e3 (b\u00fftsel hakhokhmah b\u00fftsel hakkasef) denotes identity, the so-called bet of essence (HALOT 104 s.v. \u05d1\u05bc\u05b0 3; BDB 88 s.v. \u05d1\u05bc\u05b0 1.7; see also R. J. Williams, Hebrew Syntax, 45, \u00a7249).
tn The verb \u05d7\u05b8\u05d9\u05b8\u05d4 (khayah, \u201cto live\u201d) in the Piel denotes (1) \u201cto let live; to keep alive; to preserve alive; to allow to live happily\u201d (Gen 12:12; Exod 1:17; Num 31:15; Deut 6:24; Josh 9:15; Isa 7:21; Jer 49:11) and (2) \u201cto bring back to life\u201d persons who are ill (Ps 30:4) or deceased (Hos 6:2); HALOT 309 s.v. \u05d7\u05b8\u05d9\u05b8\u05d4. Its parallelism with \u05e6\u05b5\u05dc (tsel, \u201cprotection\u201d) indicates that it means \u201cto preserve someone\u2019s life\u201d from premature death or calamity. Therefore, \u201cpreserves the life\u201d (RSV, NAB, ASV, NASB, NIV, NJPS) is preferable to \u201cgives life to\u201d (KJV, Douay, NRSV, YLT).
tn Heb \u201cWisdom is a shade, money is a shade.\u201d The repetition of \u05d1\u05bc\u05b0\u05e6\u05b5\u05dc (b\u00fftsel, \u201cshade; protection\u201d) suggests that the A-line and B-line function as comparisons. Thus the Hebrew phrases \u201cWisdom is a shade, money is a shade\u201d may be nuanced, \u201cWisdom [provides] protection [just as] money [provides] protection.\u201d This approach is adopted by several translations: \u201cwisdom is a defense, as money is a defense\u201d (ASV), \u201cwisdom is protection just as money is protection\u201d (NASB), \u201cwisdom like wealth is a defense\u201d (Moffatt), \u201cthe protection of wisdom is as the protection of money\u201d (NAB), \u201cthe protection of wisdom is like the protection of money\u201d (RSV, NRSV), \u201cwisdom protects as wealth protects\u201d (MLB), and \u201cwisdom is a shelter, as money is a shelter\u201d (NIV). The comparison is missed by KJV: \u201cwisdom is a defense, and money is a defense.\u201d Less likely is taking \u05d1\u05bc\u05b0 (bet) in a locative sense: \u201cto be in the shelter of wisdom is to be in the shelter of money\u201d (NJPS)."}, {"pk": 2842181, "translation": "NET", "book": 21, "chapter": 7, "verse": 13, "text": "Consider the work of God: For who can make straight what he has bent?"}, {"pk": 2842182, "translation": "NET", "book": 21, "chapter": 7, "verse": 14, "text": "In times of prosperity be joyful, but in times of adversity consider this: God has made one as well as the other, so that no one can discover what the future holds.", "comment": "tn Less probable renderings of this line are \u201cGod hath made the one side by side with the other\u201d (ASV) and \u201cGod has set the one alongside the other\u201d (NEB).
tn Heb \u201canything after him.\u201d This line is misinterpreted by several versions: \u201cthat man may not find against him any just complaint\u201d (Douay); \u201cconsequently, man may find no fault with Him\u201d (NJPS); \u201cso that man cannot find fault with him in anything\u201d (NAB).
tn Heb \u201cthe day of evil.\u201d
tn Heb \u201cthe day of good.\u201d"}, {"pk": 2842183, "translation": "NET", "book": 21, "chapter": 7, "verse": 15, "text": "During the days of my fleeting life I have seen both of these things: Sometimes a righteous person dies prematurely in spite of his righteousness, and sometimes a wicked person lives long in spite of his evil deeds.", "comment": "tn Heb \u201cThere is.\u201d The term \u05d9\u05b5\u05e9\u05c1 (yesh, \u201cthere is\u201d) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced \u201csometimes\u201d (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
tn As is the case throughout Ecclesiastes, the term \u05d4\u05b7\u05db\u05bc\u05b9\u05dc (hakkol) should be nuanced \u201cboth\u201d rather than \u201call.\u201d
tn The word \u201clife\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
tn Heb \u201cperishes.\u201d
tn Or \u201cin his righteousness.\u201d The preposition \u05d1\u05bc\u05b0 (bet) on the terms \u05d1\u05bc\u05b0\u05e6\u05b4\u05e8\u05b0\u05e7\u05d5\u05b9 (b\u00fftsirqo, \u201chis righteousness\u201d) and \u05d1\u05bc\u05b0\u05e8\u05b8\u05e2\u05b8\u05ea\u05d5\u05b9 (b\u00ffra\u2019ato, \u201chis evil-doing\u201d) in the following line are traditionally taken in a locative sense: \u201cin his righteousness\u201d and \u201cin his wickedness\u201d (KJV, NASB, NIV). However, it is better to take the \u05d1\u05bc\u05b0 (bet) in the adversative sense \u201cin spite of\u201d (e.g., Lev 26:27; Num 14:11; Deut 1:32; Isa 5:25; 9:11, 16, 20; 10:4; 16:14; 47:9; Pss 27:3; 78:32; Ezra 3:3); cf. HALOT 104 s.v. \u05d1\u05bc\u05b0 7; BDB 90 s.v. \u05d1\u05bc\u05b0 3.7. NJPS renders it well: \u201cSometimes a good man perishes in spite of his goodness, and sometimes a wicked one endures in spite of his wickedness.\u201d In a similar vein, D. R. Glenn (\u201cEcclesiastes,\u201d BKCOT, 993\u201394) writes: \u201cThe word \u2018in\u2019 in the phrases \u2018in his righteousness\u2019 and \u2018in his wickedness\u2019 can here mean \u2018in spite of.\u2019 These phrases\u2026argue against the common view that in 7:16 Solomon was warning against legalistic or Pharisaic self-righteousness. Such would have been a sin and would have been so acknowledged by Solomon who was concerned about true exceptions to the doctrine of retribution, not supposed ones (cf. 8:10\u201314 where this doctrine is discussed again).\u201d
tn Heb \u201cThere is.\u201d The term \u05d9\u05b5\u05e9\u05c1 (yesh,\u201cthere is\u201d) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced \u201csometimes\u201d (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
tn Heb \u201ca wicked man endures.\u201d"}, {"pk": 2842184, "translation": "NET", "book": 21, "chapter": 7, "verse": 16, "text": "So do not be excessively righteous or excessively wise; otherwise you might be disappointed.", "comment": "tn The imperfect of \u05e9\u05c1\u05b8\u05de\u05b5\u05dd (shamem) functions in a modal sense, denoting possibility: \u201cyou might be\u2026\u201d (see IBHS 508 \u00a731.4e).
tn The adjective \u05d9\u05d5\u05b9\u05ea\u05b5\u05e8 (yoter) means \u201ctoo much; excessive,\u201d e.g., 2:15 \u201cexcessively wise\u201d (HALOT 404 s.v. \u05d9\u05d5\u05b9\u05ea\u05b5\u05e8 2; BDB 452 s.v. \u05d9\u05d5\u05b9\u05ea\u05b5\u05e8). It is derived from the root \u05d9\u05b6\u05ea\u05b6\u05e8 (yeter, \u201cwhat is left over\u201d; cf. HALOT 452 s.v. I \u05d9\u05b6\u05ea\u05b6\u05e8) and related to the verb \u05d9\u05b8\u05ea\u05b7\u05e8 (yatar, Niphal \u201cto be left over\u201d and Hiphil \u201cto have left over\u201d; cf. HALOT 451-52). In 2:15 the adjective \u05d9\u05d5\u05b9\u05ea\u05b5\u05e8 is used with the noun \u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df (yitron, \u201cadvantage; profit\u201d) in a wordplay or pun: The wise man has a relative \u201cadvantage\u201d (\u05d9\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9\u05df) over the fool (2:13\u201314a); however, there is no ultimate advantage because both share the same fate \u2013 death (2:14b\u201315a). Thus, Qoheleth\u2019s acquisition of tremendous wisdom (1:16; 2:9) was \u201cexcessive\u201d because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He strove to obtain wisdom, yet it held no ultimate advantage. Likewise, in 7:16, Qoheleth warns that wisdom and righteous behavior do not guarantee an advantage over wickedness and folly, because the law of retribution is sometimes violated.
tn Heb \u201cSo do not be overly righteous and do not be overly wise.\u201d The Hitpael verb \u05ea\u05bc\u05b4\u05ea\u05b0\u05d7\u05b7\u05db\u05bc\u05b7\u05dd (titkhakkam, from \u05d7\u05b8\u05db\u05b7\u05dd, khakham, \u201cto be wise\u201d) means \u201cto make or show yourself wise\u201d (HALOT 314 s.v. \u05d7\u05db\u05dd; BDB 314 s.v. \u05d7\u05b8\u05db\u05b7\u05dd). The Hitpael may be understood as: (1) benefactive reflexive use which refers to an action done for one\u2019s own behalf (e.g., Gen 20:7; Josh 9:12; 1 Kgs 8:33; Job 13:27): because the law of retribution is sometimes violated, it is not wise for a person to be overly dependent upon wisdom or righteousness for his own benefit; (2) estimative-declarative reflexive which denotes esteeming or presenting oneself in a certain state, without regard to the question of truthfulness (e.g., 2 Sam 13:5; Prov 13:6; Esth 8:17): it is useless to overly esteem oneself as wise or to falsely present oneself as wiser than he really is because the law of retribution sometimes fails to reward the wise. The enigma of this line \u2013 \u201coverly righteous and overly wise\u201d \u2013 may be resolved by proper classification of the Hitpael stem of this verb.
tn Heb \u201cWhy?\u201d The question is rhetorical.
tn Or \u201cWhy should you ruin yourself?\u201d; or \u201cWhy should you destroy yourself?\u201d The verb \u05e9\u05c1\u05b8\u05de\u05b5\u05dd (shamem) is traditionally taken as \u201cto destroy; to ruin oneself.\u201d For its use here HALOT 1566 s.v. \u05e9\u05c1\u05de\u05dd 2 has \u201cto cause oneself ruin\u201d; BDB 1031 s.v. \u05e9\u05c1\u05b8\u05de\u05b5\u05dd 2 has \u201ccause oneself desolation, ruin.\u201d Most English versions take a similar approach: \u201cWhy destroy yourself?\u201d (KJV, ASV, NEB, NRSV, MLB, NIV); \u201cWhy ruin yourself?\u201d (NAB, NASB). However, in the Hitpolel stem the root \u05e9\u05c1\u05de\u05dd never means this elsewhere, but is always nuanced elsewhere as \u201cto be appalled; to be astonished; to be dumbfounded; to be confounded; to be horrified\u201d (e.g., Ps 143:4; Isa 59:16; 63:5; Dan 8:27); cf. BDB 1031 s.v. \u05e9\u05c1\u05b8\u05de\u05b5\u05dd 1; HALOT 1566 s.v. \u05e9\u05c1\u05de\u05dd 1. It is taken this way in the English version of the Tanakh: \u201cor you may be dumbfounded\u201d (NJPS). Likewise, Cohen renders, \u201cWhy should you be overcome with amazement?\u201d (A. Cohen, The Five Megilloth [SoBB], 154). If a person was trusting in his own righteousness or wisdom to guarantee prosperity, he might be scandalized by the exceptions to the doctrine of retribution that Qoheleth had observed in 7:15. D. R. Glenn (\u201cEcclesiastes,\u201d BKCOT, 994) notes: \u201cThis fits in nicely with Solomon\u2019s argument here. He urged his readers not to be over-righteous or over-wise \u2018lest they be confounded or astonished.\u2019 He meant that they should not depend on their righteousness or wisdom to guarantee God\u2019s blessing because they might be confounded, dismayed, or disappointed like the righteous people whom Solomon had seen perishing in spite of their righteousness [in 7:15].\u201d See GKC 149 \u00a754.c."}, {"pk": 2842185, "translation": "NET", "book": 21, "chapter": 7, "verse": 17, "text": "Do not be excessively wicked and do not be a fool; otherwise you might die before your time.", "comment": "tn Heb \u201cWhy?\u201d The question is rhetorical."}, {"pk": 2842186, "translation": "NET", "book": 21, "chapter": 7, "verse": 18, "text": "It is best to take hold of one warning without letting go of the other warning; for the one who fears God will follow both warnings.", "comment": "tn The word \u201cwarning\u201d does not appear in the Hebrew text, but is supplied in the translation two times in this line for clarity.
tn Or \u201cwill escape both\u201d; or \u201cwill go forth in both.\u201d The Hebrew phrase \u05d9\u05b5\u05e6\u05b5\u05d0 \u05d0\u05b6\u05ea\u05be\u05db\u05bc\u05bb\u05dc\u05bc\u05b8\u05dd (yetse\u2019 \u2019et-kullam, \u201che will follow both of them\u201d) has been interpreted in several ways: (1) To adopt a balanced lifestyle that is moderately righteous while allowing for self-indulgence in moderate wickedness (\u201cto follow both of them,\u201d that is, to follow both righteousness and wickedness). However, this seems to unnecessarily encourage an antinomian rationalization of sin and moral compromise. (2) To avoid the two extremes of being over-righteous and over-wicked. This takes \u05d9\u05b5\u05e6\u05b5\u05d0 in the sense of \u201cto escape,\u201d e.g., Gen 39:12, 15; 1 Sam 14:14; Jer 11:11; 48:9; cf. HALOT 426 s.v. \u05d9\u05e6\u05d0 6.c; BDB 423 s.v. \u05d9\u05b8\u05e6\u05b8\u05d0 1.d. (3) To follow both of the warnings given in 7:16\u201317. This approach finds parallels in postbiblical rabbinic literature denoting the action of discharging one\u2019s duty of obedience and complying with instruction. In postbiblical rabbinic literature the phrase \u05d9\u05b7\u05d3\u05b5\u05d9 \u05d9\u05b5\u05e6\u05b5\u05d0 (yetse\u2019 yade, \u201cto go out of the hands\u201d) is an idiom meaning \u201cto comply with the requirements of the law\u201d (Jastrow 587 s.v. \u05d9\u05b8\u05e6\u05b8\u05d0 Hif.5.a). This fits nicely with the context of 7:16\u201317 in which Qoheleth issued two warnings. In 7:18a Qoheleth exhorted his readers to follow both of his warnings: \u201cIt is best to grasp the first warning without letting go of the second warning.\u201d The person who fears God will heed both warnings. He will not depend upon his own righteousness and wisdom, but upon God\u2019s sovereign bestowal of blessings. Likewise, he will not exploit the exceptions to the doctrine of retribution to indulge in sin, rationalizing sin away just because the wicked sometimes do not get what they deserve.
tn Heb \u201cboth.\u201d The term \u201cwarnings\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity. Alternately, \u201cboth [extremes]\u201d or \u201cboth [fates].\u201d The point of this expression is either (1) \u201c he achieves both things,\u201d (2) \u201che escapes all these misfortunes,\u201d (3) \u201che does his duty by both,\u201d or (4) \u201che avoids both extremes.\u201d See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:580\u201381.
sn The other warning. Qoheleth is referring to the two words of advice in 7:16\u201317. He is not, as some suggest, urging his readers to grasp righteousness without letting go of wickedness. His point is not that people should live their lives with a balance of modest righteousness and modest wickedness. Because he urges the fear of God in 7:18b, he cannot be inconsistent in suggesting that his readers offend the fear of God by indulging in some degree of sin in order to counterbalance an overly righteous life. Rather, the proper fear of God will prevent a person from trusting in righteousness and wisdom alone for his security, and it will also prevent indulgence in wickedness and folly."}, {"pk": 2842187, "translation": "NET", "book": 21, "chapter": 7, "verse": 19, "text": "Wisdom gives a wise person more protection than ten rulers in a city.", "comment": "tn Heb \u201cgives strength.\u201d"}, {"pk": 2842188, "translation": "NET", "book": 21, "chapter": 7, "verse": 20, "text": "For there is not one truly righteous person on the earth who continually does good and never sins.", "comment": "tn The introductory particle \u05db\u05bc\u05b4\u05d9 (ki) is rendered variously: \u201cfor\u201d (KJV); \u201cindeed\u201d (NASB); not translated (NIV); \u201cfor\u201d (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15\u201316); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19\u201320).
tn The term \u201ctruly\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous."}, {"pk": 2842189, "translation": "NET", "book": 21, "chapter": 7, "verse": 21, "text": "Also, do not pay attention to everything that people say; otherwise, you might even hear your servant cursing you.", "comment": "tn The imperfect tense verb \u05ea\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 (tishma\u2019; from \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 [shama\u2019, \u201cto hear\u201d]) functions in a modal sense, denoting possibility: \u201cyou might hear\u201d (see IBHS 508 \u00a731.4e).
tn Heb \u201cso that you do not hear\u2026\u201d; or \u201clest you hear\u2026.\u201d
tn Heb \u201cthey\u201d; the referent (people) has been specified in the translation for clarity."}, {"pk": 2842190, "translation": "NET", "book": 21, "chapter": 7, "verse": 22, "text": "For you know in your own heart that you also have cursed others many times.", "comment": "tn Heb \u201cyour heart knows.\u201d"}, {"pk": 2842191, "translation": "NET", "book": 21, "chapter": 7, "verse": 23, "text": "I have examined all this by wisdom; I said, \u201cI am determined to comprehend this\u201d \u2014 but it was beyond my grasp.", "comment": "tn Or \u201cI am determined to become wise\u201d
tn The cohortative \u05d0\u05b6\u05d7\u05b0\u05db\u05bc\u05b8\u05de\u05b8\u05d4 (\u2019ekhkamah, from \u05d7\u05b8\u05db\u05b7\u05dd, khakham,\u201cto be wise\u201d) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.
tn Or \u201cbut it eluded me\u201d; Heb \u201cbut it was far from me.\u201d"}, {"pk": 2842192, "translation": "NET", "book": 21, "chapter": 7, "verse": 24, "text": "Whatever has happened is beyond human understanding; it is far deeper than anyone can fathom.", "comment": "tn Heb \u201cis far away.\u201d
tn Heb \u201cIt is deep, deep \u2013 who can find it?\u201d The repetition of the word \u201cdeep\u201d emphasizes the degree of incomprehensibility. See IBHS 233-34 \u00a712.5a.
tn The word \u201chuman\u201d does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons."}, {"pk": 2842193, "translation": "NET", "book": 21, "chapter": 7, "verse": 25, "text": "I tried to understand, examine, and comprehend the role of wisdom in the scheme of things, and to understand the stupidity of wickedness and the insanity of folly.", "comment": "tn The phrase \u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 \u05d5\u05b0\u05d7\u05b6\u05e9\u05c1\u05b0\u05d1\u05bc\u05d5\u05b9\u05df (khokhmah v\u00ffkheshbon, \u201cwisdom and the scheme of things\u201d) is a hendiadys (a figure of speech in which two nouns connote one idea): \u201cwisdom in the scheme of things.\u201d This is similar to the hendiadys \u05e2\u05b4\u05e6\u05bc\u05b0\u05d1\u05d5\u05b9\u05e0\u05b5\u05da\u05b0 \u05d5\u05b0\u05d4\u05b5\u05e8\u05b9\u05e0\u05b5\u05da\u05b0 (\u2019its\u00ffvonekh v\u00ffheronekh, \u201cpain and childbearing\u201d) which connotes \u201cpain in childbearing\u201d (Gen 3:16).
tn Heb \u201cI turned, I, even my heart.\u201d
tn Heb \u201cto seek.\u201d
tn The phrase \u201cthe role of\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
tn Or \u201cthe evil of folly\u201d The genitive construct phrase \u05e8\u05b6\u05e9\u05c1\u05b7\u05e2 \u05db\u05bc\u05b6\u05e1\u05b6\u05dc (resha\u2019 kesel) may be taken as a genitive of attribution (\u201cthe wickedness of folly\u201d) or as a genitive of attribute (\u201cthe folly of wickedness\u201d). The English versions treat it in various ways: \u201cwickedness of folly\u201d (KJV); \u201cwrong of folly\u201d (YLT); \u201cevil of folly\u201d (NASB); \u201cstupidity of wickedness\u201d (NIV); \u201cwickedness, stupidity\u201d (NJPS); \u201cwickedness is folly [or foolish]\u201d (ASV, NAB, NRSV, MLB, Moffatt), and \u201cit is folly to be wicked\u201d (NEB).
tn Or \u201cthe folly of madness\u201d The genitive construct phrase \u05d5\u05b0\u05d4\u05b7\u05e1\u05bc\u05b4\u05db\u05b0\u05dc\u05d5\u05bc\u05ea \u05d4\u05d5\u05b9\u05dc\u05b5\u05dc\u05d5\u05b9\u05ea (v\u00ffhassikhlut holelot) may be taken as a genitive of attribution (\u201cthe stupidity of wickedness\u201d) or a genitive of attribute (\u201cthe evil of folly\u201d). The phrase is rendered variously: \u201cfoolishness and madness\u201d (KJV); \u201cfoolishness of madness\u201d (NASB); \u201cmadness of folly\u201d (NIV); \u201cmadness and folly\u201d (NJPS); \u201cthe foolishness which is madness\u201d (NEB); and \u201cfoolishness [or folly] is madness\u201d (ASV, NAB, NRSV, MLB, Moffatt)."}, {"pk": 2842194, "translation": "NET", "book": 21, "chapter": 7, "verse": 26, "text": "I discovered this: More bitter than death is the kind of woman who is like a hunter\u2019s snare; her heart is like a hunter\u2019s net and her hands are like prison chains. The man who pleases God escapes her, but the sinner is captured by her.", "comment": "tn The article on \u05d4\u05b8\u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d4 (ha\u2019ishah) functions in a particularizing sense (\u201cthe kind of woman\u201d) rather than in a generic sense (i.e., \u201cwomen\u201d).
tn The phrase \u201ckind of\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word \u201cwoman\u201d).
tn The word \u201cthis\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness.
tn Heb \u201cis snares.\u201d The plural form \u05de\u05b0\u05e6\u05d5\u05b9\u05d3\u05b4\u05d9\u05dd (m\u00fftsodim, from the noun I \u05de\u05b8\u05e6\u05d5\u05b9\u05d3, matsod, \u201csnare\u201d) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 \u00a77.4.2. The term II \u05de\u05b8\u05e6\u05d5\u05b9\u05d3 \u201csnare\u201d is used in a concrete sense in reference to the hunter\u2019s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26)."}, {"pk": 2842195, "translation": "NET", "book": 21, "chapter": 7, "verse": 27, "text": "The Teacher says: I discovered this while trying to discover the scheme of things, item by item."}, {"pk": 2842196, "translation": "NET", "book": 21, "chapter": 7, "verse": 28, "text": "What I have continually sought, I have not found; I have found only one upright man among a thousand, but I have not found one upright woman among all of them.", "comment": "tn The word \u201cupright\u201d does not appear in the Hebrew text, but is supplied in the translation twice, here and in the following line, for clarity.
tn The word \u201conly\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness."}, {"pk": 2842197, "translation": "NET", "book": 21, "chapter": 7, "verse": 29, "text": "This alone have I discovered: God made humankind upright, but they have sought many evil schemes."}, {"pk": 2842198, "translation": "NET", "book": 21, "chapter": 8, "verse": 1, "text": "Who is a wise person? Who knows the solution to a problem? A person\u2019s wisdom brightens his appearance, and softens his harsh countenance.", "comment": "tn The definite article on \u05d4\u05b6\u05d7\u05b8\u05db\u05b8\u05dd (hekhakham, \u201cwise man\u201d) may be taken in an individualizing (\u201cthe wise man\u201d) or generic sense (\u201ca wise man\u201d).
tn The preposition \u05db\u05bc\u05b0 (kaf) prefixed to \u05db\u05bc\u05b0\u05d4\u05b6\u05d7\u05b8\u05db\u05b8\u05dd (k\u00ffhekhakham, \u201cwise man\u201d) is traditionally taken in a comparative sense: \u201cWho is like [or as] the wise man?\u201d On the other hand, it may denote identity, e.g., Gen 1:26; Num 11:1; 1 Sam 20:3; 2 Sam 9:8; Neh 7:2; Job 10:9; Nah 3:6 (see R. J. Williams, Hebrew Syntax, 47, \u00a7261; IBHS 202-4 \u00a711.2.9b).
tn Heb \u201cmakes his face shine.\u201d
tc The MT vocalizes the consonantal form \u05d9\u05e9\u05e0\u05d0 as \u05d9\u05b0\u05e9\u05c1\u05bb\u05e0\u05bc\u05b6\u05d0 (y\u00ffshunne\u2019, Pual imperfect 3rd person masculine singular from I \u05e9\u05c1\u05b8\u05e0\u05b8\u05d4, shana, \u201cto change\u201d). However, the LXX \u03bc\u03b9\u03c3\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (misqhsetai) reflects an alternate vocalization tradition of \u05d9\u05b4\u05e9\u05c2\u05bc\u05b8\u05e0\u05b5\u05d0 (yissane\u2019, Niphal imperfect 3rd person masculine singular from \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0, sane\u2019, \u201cto hate\u201d), while the Vulgate\u2019s commutabit reflects \u05d9\u05b0\u05e9\u05c1\u05b7\u05e0\u05bc\u05b6\u05d4 (y\u00ffshanneh, Piel imperfect 3rd person masculine singular from II \u05e9\u05c1\u05b8\u05e0\u05b8\u05d4, shanah, \u201cto repeat\u201d).tn Heb \u201cthe strength of his face is changed.\u201d
tn Heb \u201cthe strength of his face is changed.\u201d The expression \u05e2\u05b9\u05d6 \u05e4\u05bc\u05b8\u05e0\u05b8\u05d9\u05d5 (\u2019oz panayv, \u201cstrength of his face\u201d) is an idiom for \u201cboldness; impudence\u201d (BDB 739 s.v. \u05e2\u05b9\u05d6 4) or \u201chard face\u201d = harsh countenance (HALOT 805 s.v. I \u05e2\u05b9\u05d6 1.c).
tn Or \u201cthe explanation.\u201d The noun \u05e4\u05bc\u05b5\u05e9\u05c1\u05b6\u05e8 (pesher) denotes \u201csolution; explanation; interpretation; meaning\u201d (HALOT 982\u201383 s.v. \u05e4\u05bc\u05b5\u05e9\u05c1\u05b6\u05e8; BDB 833 s.v. \u05e4\u05bc\u05b5\u05e9\u05c1\u05b6\u05e8). The Hebrew term is an Aramaic loanword from \u05e4\u05bc\u05b4\u05e9\u05c1\u05b0\u05e8\u05b8\u05d0 (pishra\u2019, \u201cdiagnosis; meaning; solution\u201d). The Aramaic noun \u05e4\u05bc\u05b0\u05e9\u05c1\u05b7\u05e8 (p\u00ffshar, \u201cinterpretation of a dream or prophecy\u201d) and verb \u05e4\u05bc\u05b0\u05e9\u05c1\u05b7\u05e8 (p\u00ffshar, \u201cto interpret a dream or prophecy\u201d) reflect a later meaning not present in Ecclesiastes, but current at the time of Daniel (Dan 2:5\u20137; 4:3, 15, 16; 5:12, 15, 16; 7:16) and Qumran (e.g., 1QpHab).
tn Heb \u201ca thing.\u201d"}, {"pk": 2842199, "translation": "NET", "book": 21, "chapter": 8, "verse": 2, "text": "Obey the king\u2019s command, because you took an oath before God to be loyal to him.", "comment": "tc The Leningrad Codex (the basis of BHS) reads \u05d0\u05b2\u05e0\u05b4\u05d9 (\u2019ani, 1st person common singular independent personal pronoun): \u201cI obey the king\u2019s command.\u201d Other medieval Hebrew mss and all the versions (LXX, Vulgate, Targum, Syriac Peshitta) preserve an alternate textual tradition of the definite accusative marker \u05d0\u05b6\u05ea\u05be (\u2019et) introducing the direct object: \u05d0\u05b6\u05ea\u05be\u05e4\u05bc\u05b4\u05d9\u05be\u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05e9\u05c1\u05b0\u05de\u05d5\u05b9\u05e8 (\u2019et-pi-melekh sh\u00ffmor, \u201cObey the command of the king\u201d). External evidence supports the alternate textual tradition. The MT is guilty of simple orthographic confusion between similar looking letters. The BHS editors and the Hebrew Old Testament Text Project adopt \u05d0\u05b6\u05ea\u05be as the original reading. See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:582\u201383.
tn The phrase \u201cyou took\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness.
tn The genitive-construct \u05e9\u05c1\u05b0\u05d1\u05d5\u05bc\u05e2\u05b7\u05ea \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (sh\u00ffvu\u2019at \u2019elohim, \u201can oath of God\u201d) functions as a genitive of location (\u201can oath before God\u201d) or an adjectival genitive of attribute (\u201ca supreme oath\u201d).
tn The words \u201cto be loyal to him\u201d do not appear in the Hebrew text, but are supplied in the translation for clarification."}, {"pk": 2842200, "translation": "NET", "book": 21, "chapter": 8, "verse": 3, "text": "Do not rush out of the king\u2019s presence in haste \u2014 do not delay when the matter is unpleasant, for he can do whatever he pleases.", "comment": "tn Or \u201cdo not stand up for a bad cause.\u201d"}, {"pk": 2842201, "translation": "NET", "book": 21, "chapter": 8, "verse": 4, "text": "Surely the king\u2019s authority is absolute; no one can say to him, \u201cWhat are you doing?\u201d", "comment": "tn Heb \u201cword.\u201d
tn Heb \u201csupreme.\u201d
tn Heb \u201cWho can say\u2026?\u201d"}, {"pk": 2842202, "translation": "NET", "book": 21, "chapter": 8, "verse": 5, "text": "Whoever obeys his command will not experience harm, and a wise person knows the proper time and procedure.", "comment": "tn The word \u201chis\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
tn Heb \u201cthe heart of a wise man.\u201d
tn The term \u05e2\u05b5\u05ea (\u2019et, \u201ctime\u201d) connotes \u201ca proper, suitable time for an event; the right moment\u201d (HALOT 900 s.v. \u05e2\u05b5\u05ea 6; BDB 773 s.v. \u05e2\u05b5\u05ea 2.b); e.g., \u201cit was the time for rain\u201d (Ezra 10:13); \u201ca time of judgment for the nations\u201d (Ezek 30:3); \u201cthere is an appropriate time for every occasion\u201d (Eccl 3:1); \u201cthe time when mountain goats are born\u201d (Job 39:1); \u201cthe rain in its season\u201d (Deut 11:14; Jer 5:24); \u201cthe time for the harvest\u201d (Hos 2:11; Ps 1:3); \u201cfood in its season\u201d (Ps 104:27)."}, {"pk": 2842203, "translation": "NET", "book": 21, "chapter": 8, "verse": 6, "text": "For there is a proper time and procedure for every matter, for the oppression of the king is severe upon his victim.", "comment": "tn Heb \u201cevil\u201d; or \u201cmisery.\u201d
tn Heb \u201cthe man.\u201d
tn Heb \u201cupon him.\u201d"}, {"pk": 2842204, "translation": "NET", "book": 21, "chapter": 8, "verse": 7, "text": "Surely no one knows the future, and no one can tell another person what will happen.", "comment": "tn Heb \u201cWho can tell him what will be?\u201d
tn Heb \u201cwhat will be.\u201d"}, {"pk": 2842205, "translation": "NET", "book": 21, "chapter": 8, "verse": 8, "text": "Just as no one has power over the wind to restrain it, so no one has power over the day of his death. Just as no one can be discharged during the battle, so wickedness cannot rescue the wicked.", "comment": "tn Heb \u201cThere is not a man who has mastery over the wind to restrain the wind.\u201d
tn The word \u201chis\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cThere is no discharge in war.\u201d
tn Heb \u201cits owners.\u201d"}, {"pk": 2842206, "translation": "NET", "book": 21, "chapter": 8, "verse": 9, "text": "While applying my mind to everything that happens in this world, I have seen all this: Sometimes one person dominates other people to their harm.", "comment": "tn The term \u05e0\u05b8\u05ea\u05d5\u05b9\u05df (naton, Qal infinitive absolute from \u05e0\u05b8\u05ea\u05b7\u05df, natan, \u201cto give\u201d) is a verbal use of the infinitive absolute, used with vav to indicate an action that took place simultaneous to the main verb (see IBHS 596-97 \u00a735.5.2d). Thus, the clause \u05d5\u05b0\u05e0\u05b8\u05ea\u05d5\u05b9\u05df \u05d0\u05b6\u05ea\u05be\u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (v\u00ffnaton \u2019et-libbi, \u201cwhile applying my mind\u2026\u201d) indicates contemporaneous action to the clause, \u201cAll this I have seen\u201d (\u05d0\u05b6\u05ea\u05be\u05db\u05bc\u05b8\u05dc\u05be\u05d6\u05b6\u05d4 \u05e8\u05b8\u05d0\u05b4\u05d9\u05ea\u05b4\u05d9, \u2019et-kol-zeh ra\u2019iti). This is view is taken by several translations: \u201cAll this I have seen, having applied my mind to\u201d (NEB); \u201cAll this I observed while applying my mind to\u201d (RSV); \u201cAll this I saw, as I applied my mind to\u201d (NIV); \u201cAll this I saw, as thoughtfully I pondered\u201d (Moffatt). On the other hand, the LXX vav is taken in a coordinating sense (\u201cand\u201d) and the infinitive absolute as an independent verb: \u039a\u03b1\u03b9 \u03c3\u03c5\u03bc\u03c0\u03b1\u03bd \u03c4\u03bf\u03c5\u03c4\u03bf \u03b5\u1f30\u03b4\u03bf\u03bd, \u03ba\u03b1\u03b9 \u1f10\u03b4\u03c9\u03ba\u03b1 \u03c4\u03b7\u03bd \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03bd \u03bc\u03bf\u03c5 \u03b5\u1f30\u03c2 (\u201cI saw all this, and I applied my heart to\u201d). This reading is adopted by other English versions: \u201cAll this I have seen, and applied my heart\u201d (KJV); \u201cAll these things I considered and I applied my mind\u201d (NAB); \u201cAll this have I seen, and applied my heart unto\u201d (ASV); \u201cAll this I have seen and applied my mind to\u201d (NASB); \u201cAll these things I observed; I noted\u201d (NJPS).
tn Heb \u201cmy heart.\u201d
tn Heb \u201cevery work\u201d; or \u201cevery deed.\u201d
tn Heb \u201cthat is done under the sun.\u201d The phrase \u201cthat is done under the sun\u201d (\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e0\u05b7\u05e2\u05b2\u05e9\u05c2\u05b8\u05d4 \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05de\u05b6\u05e9\u05c1, \u2019asher na\u2019asah takhat hashamesh) is an idiom for \u201cwhat happens in this world\u201d or \u201con the earth\u201d (BDB 1039 s.v. \u05e9\u05c1\u05b6\u05de\u05b6\u05e9\u05c1 4.c). Moffatt renders this idiom, \u201cwhat goes on within this world.\u201d
tn Heb \u201cthe man.\u201d The article on \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd (ha\u2019adam, \u201cthe man\u201d) can be taken in a particularizing sense (\u201cone person\u201d) or in a collective sense as humankind as a whole (\u201chumankind\u201d); see HALOT 14 s.v. I \u05d0\u05b8\u05d3\u05b8\u05dd 1; BDB 9 s.v. \u05d0\u05b8\u05d3\u05b8\u05dd 2. So LXX: \u201cAll the things in which man has power over [his fellow] man to afflict him.\u201d This is adopted by the RSV (\u201cman lords it over man to his hurt\u201d); NJPS (\u201cmen still had authority over men to treat them unjustly\u201d); Moffatt (\u201cmen have power over their fellows, power to injure them\u201d); MLB (\u201cman has mastery over another to harm him\u201d); and YLT (\u201cman hath ruled over man to his own evil\u201d). On the other hand, 8:1\u20139 focuses on the absolute power of the king, so the referent of \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd is probably the king. The article functions in an individualizing, particularizing sense. The particularization of \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd is reflected in many English versions: \u201cone man\u201d (KJV, ASV, NEB, NAB, Douay), \u201ca man\u201d (NASB, NIV), and \u201cone person\u201d (NRSV).
tn Heb \u201ca man exercises power over [another] man to his harm\u201d [or \u201cto his own harm\u201d]. The 3rd person masculine singular singular pronominal suffix \u05dc\u05d5\u05b9 (lo, \u201cto his\u201d) may refer to the antecedent \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam, \u201cman\u201d or \u201cmen\u201d), being understood either in a singular sense (so NEB, RSV, NRSV, NAB, ASV, NASB) or in a collective sense (Moffatt, NJPS, NIV margin). However, the antecedent might be \u05d4\u05b8\u05d0\u05b8\u05d3\u05dd (ha\u2019adam, \u201c[one] man\u201d = the king) with the suffix functioning reflexively: \u201cto his own harm\u201d (KJV, ASV margin, YLT, Douay, NIV).
tn Heb \u201cman.\u201d The word \u201cother\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity. The singular noun \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam, \u201cman\u201d) functions as a collective singular, connoting \u201cmen, people\u201d (cf. HALOT 14 s.v. \u05d0\u05b8\u05d3\u05b8\u05dd 1; BDB 9 s.v. \u05d0\u05b8\u05d3\u05b8\u05dd 2). The absence of the article might suggest an indefinite rather than an individual, particular sense.
tn The verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05d8 (shalat) denotes \u201cto domineer; to dominate; to lord it over\u201d (HALOT 1522 s.v. \u05e9\u05c1\u05dc\u05d8; BDB 1020 s.v. \u05e9\u05c1\u05b8\u05dc\u05b7\u05d8). The English versions have: \u201crule over\u201d (KJV, YLT, Douay), \u201chave power over\u201d (NEB, ASV), \u201clord it over\u201d (RSV, NIV), \u201chave authority over\u201d (NJPS), \u201cexercise authority over\u201d (NASB, NRSV); \u201chave mastery over\u201d (MLB); \u201ctyrannize\u201d (NAB)."}, {"pk": 2842207, "translation": "NET", "book": 21, "chapter": 8, "verse": 10, "text": "Not only that, but I have seen the wicked approaching and entering the temple, and as they left the holy temple, they boasted in the city that they had done so. This also is an enigma.", "comment": "tn The term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) here means \u201cenigmatic,\u201d that is, difficult to grasp mentally. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of \u201cobscure, dark, difficult to understand, enigmatic\u201d (HALOT 236\u201337 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc; BDB 210\u201311 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10).
tc The MT reads \u05d5\u05b0\u05d9\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05db\u05bc\u05b0\u05d7\u05d5\u05bc (v\u00ffyishtakk\u00ffkhu, \u201cand they were forgotten\u201d; Hitpael imperfect 3rd person masculine plural from \u05e9\u05c1\u05b8\u05db\u05b7\u05d7, shakhakh, \u201cto forget\u201d). Apart from the MT reading here, the verb \u05e9\u05c1\u05b8\u05db\u05b7\u05d7 \u201cto forget\u201d never occurs elsewhere in the Hitpael (HALOT 1490 s.v. I \u05e9\u05c1\u05db\u05d7; BDB 1013 s.v. \u05e9\u05c1\u05b8\u05db\u05b7\u05d7). Many medieval Hebrew mss read \u05d5\u05d9\u05e9\u05c1\u05ea\u05d1\u05bc\u05d7\u05d5 \u201cand they boasted\u201d (Hitpael imperfect 3rd person masculine singular from \u05e9\u05c1\u05b8\u05d1\u05b7\u05d7, shavakh, \u201cpraise, boast\u201d). This alternate textual tradition is reflected in the Greek versions, e.g., Old Greek: \u03ba\u03b1\u03b9 \u1f10\u03c0\u1fc3\u03bd\u03ad\u03b8\u03b7\u03c3\u03b1\u03bd (kai ephneqhsan, \u201cand they were praised\u201d), Aquila and Theodotion: \u03ba\u03b1\u03b9 \u1f10\u03ba\u03b1\u03c5\u03c7\u1f75\u03c3\u03b1\u03bd\u03c4\u03bf (kai ekauchsanto, \u201cand they boasted\u201d), and Symmachus: \u03ba\u03b1\u03b9 \u1f10\u03c0\u03b1\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 (kai epainoumenoi, \u201cand they were praised\u201d). This is also reflected in the Vulgate. The English versions are divided; several follow the MT and translate \u201cthey were forgotten\u201d (KJV, ASV, NASB, MLB, NJPS), but a good number adopt the alternate textual tradition and translate either \u201cthey were praised\u201d or \u201cthey boasted\u201d (NEB, RSV, NAB, NIV, NRSV). The context of 8:10\u201317, which focuses on the enigmatic contradictions in divine retribution (sometimes the wicked are not punished), favors the alternate tradition. The wicked boast that they can come and go as they please in the temple, flaunting their irreligion without fearing divine retribution (8:10). This thought is continued in v. 11: failure to execute a sentence against a criminal emboldens the wicked to commit more crimes, confident they will not suffer retribution. It is likely that the original reading of \u05d5\u05d9\u05e9\u05c1\u05ea\u05d1\u05d7\u05d5 was confused for \u05d5\u05d9\u05e9\u05c1\u05ea\u05db\u05d7\u05d5 because the root \u05e9\u05c1\u05b8\u05d1\u05b7\u05d7 (\u201cto praise; to boast\u201d) is much rarer than the common root \u05e9\u05c1\u05b8\u05db\u05b7\u05d7 (\u201cto forget\u201d). The phrase is best rendered \u201cthey boasted\u201d (NEB: \u201cpriding themselves\u201d) rather than \u201cthey were praised\u201d (NAB, RSV, NRSV, NIV) \u2013 the verb \u05e9\u05c1\u05b8\u05d1\u05b7\u05d7 means \u201cto praise\u201d in Piel, but \u201cto boast\u201d in Hitpael (Ps 106:47; 1 Chr 16:35; HALOT 1387 s.v. I \u05e9\u05c1\u05d1\u05d7; BDB 986 s.v. \u05e9\u05c1\u05b8\u05d1\u05b7\u05d7). This approach is adopted by the committee for the Jerusalem Hebrew Bible Project: see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:584\u201385.
tn Heb \u201cthe holy place.\u201d
tn The phrase \u201cthe temple\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note the reference to the sanctuary in the next line.
tc There are three textual options: (1) The MT reads \u05e7\u05b0\u05d1\u05bb\u05e8\u05b4\u05d9\u05dd \u05d5\u05b8\u05d1\u05b8\u05d0\u05d5\u05bc \u05d5\u05bc\u05de\u05b4\u05de\u05bc\u05b0\u05e7\u05d5\u05b9\u05dd (q\u00ffvurim vava\u2019u umimm\u00ffqom, \u201cthey were buried, and they came, and from the place\u201d). \u05e7\u05b0\u05d1\u05bb\u05e8\u05b4\u05d9\u05dd is a Qal passive participle mpl from \u05e7\u05b8\u05d1\u05b7\u05e8, qavar, \u201cto bury.\u201d The MT reading is retained by most translations: \u201c[And so I saw the wicked] buried, who had come and gone from the place [of the holy]\u201d (KJV); \u201c[Then I saw the wicked] buried; they used to go in and out of the [holy] place\u201d (RSV, NRSV); \u201c[I saw how the wicked] were buried, who had gone in and out from the [holy] place\u201d (MLB); \u201c[I have seen the wicked] buried, those who used to go in and out from the [holy] place\u201d (NASB); \u201c[Then too, I saw the wicked] buried \u2013 those who used to come and go from the [holy] place\u201d (NIV); and \u201c[And then I saw] scoundrels coming from the [Holy] Site and being brought to burial\u201d (NJPS). (2) The LXX reflects the reading \u05e7\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd \u05de\u05d5\u05bc\u05d1\u05b8\u05d0\u05b4\u05d9\u05dd \u05d5\u05bc\u05de\u05b4\u05de\u05bc\u05b0\u05e7\u05d5\u05b9\u05dd (q\u00ffvarim muva\u2019im umimm\u00ffqom, \u201cto the tombs they are brought, and from the place\u201d). The LXX reflects the consonantal text of \u05e7\u05d1\u05e8\u05d9\u05dd but \u03c4\u03ac\u03c6\u03bf\u03c5\u03c2 (tafous, \u201ctombs\u201d) reflects a vocalization tradition of \u05e7\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (\u201ctombs\u201d). (3) Several scholars suggest emending the text to \u05e7\u05e8\u05d1\u05d9\u05dd \u05d5\u05d1\u05d0\u05d9\u05dd \u05d5\u05de\u05de\u05e7\u05d5\u05dd (\u201capproaching and coming to the place\u201d). The emendation involves \u05e7\u05e8\u05d1\u05b4\u05d9\u05dd (Qal active participle mpl from \u05e7\u05e8\u05d1 \u201cto approach; to draw near\u201d). The emendation is adopted by several English versions: \u201cI saw wicked men approach and enter\u2026the sacred place\u201d (NAB); \u201cI saw wicked men approaching and even entering the holy place\u201d (NEB). The emendation makes good sense because \u05e7\u05b8\u05e8\u05b7\u05d1 (qarav, \u201cto approach; to draw near\u201d) is a synonym to \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cto enter\u201d), and is often used in reference to a person approaching the Lord at the tabernacle or temple. The textual corruption would be due to transposition of \u05d1 (bet) and \u05e8 (resh) in \u05e7\u05b8\u05e8\u05b7\u05d1 (qarav, \u201cto approach\u201d) and \u05e7\u05b8\u05d1\u05b7\u05e8 (qavar, \u201cto bury\u201d). See D. Barth\u00e9lemy, Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:584.
tn Heb \u201cThen\u2026\u201d The construction \u05d1\u05b0\u05db\u05b5\u05df (v\u00ffkhen) means \u201cthen; thereupon; on this condition\u201d (cf. Eccl 8:10; Esth 4:16; Sir 13:7; see GKC 384 \u00a7119.ii; BDB 486 s.v. \u05db\u05bc\u05b5\u05df 3.b; HALOT 483 s.v. \u05db\u05bc\u05b5\u05df 8.c). The line could be rendered, \u201cIt is was then that I saw.\u201d"}, {"pk": 2842208, "translation": "NET", "book": 21, "chapter": 8, "verse": 11, "text": "When a sentence is not executed at once against a crime, the human heart is encouraged to do evil.", "comment": "tn The particle \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) is used as a conjunction in a conditional/temporal clause to introduce the protasis (\u201cwhen\u201d or \u201cif\u201d), and \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05df (\u2019al-ken) introduces the apodosis (\u201cthen\u201d); cf. BDB 83 s.v. \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 8.d.
tn Heb \u201cthe evil.\u201d
tn The noun \u05e4\u05b4\u05ea\u05b0\u05d2\u05b8\u05dd (fitgam, \u201cdecision; announcement; edict; decree\u201d) is a loanword from Persian patigama (HALOT 984 s.v. \u05e4\u05bc\u05b4\u05ea\u05b0\u05d2\u05b8\u05dd; BDB 834 s.v. \u05e4\u05bc\u05b4\u05ea\u05b0\u05d2\u05b8\u05dd). The Hebrew noun occurs twice in the OT (Eccl 8:11; Esth 1:20), twice in the Apocrypha (Sir 5:11; 8:9), and five times in Qumran (11QtgJob 9:2; 29:4; 30:1; 34:3; 1QapGen 22:27). The English versions consistently nuance this as a judicial sentence against a crime: \u201csentence\u201d (KJV, NEB, NAB, ASV, NASB, RSV, NRSV, MLB, YLT), \u201csentence for a crime\u201d (NIV), \u201csentence imposed\u201d (NJPS), \u201csentence on a crime\u201d (Moffatt).
tn Heb \u201cis not done.\u201d The verb \u05e2\u05b8\u05e9\u05c2\u05b7\u05d4 (\u2019asah, \u201cto do\u201d) refers to a judicial sentence being carried out (HALOT 892 s.v. 2). The Niphal can denote \u201cbe executed; be carried out\u201d of a sentence (Eccl 8:11) or royal decree (Esth 9:1; BDB 795 s.v. 1.a). Similarly, the Qal can denote \u201cto execute\u201d vengeance (Judg 11:36) or judgment (1 Sam 28:18; Isa 48:14; Ezek 25:11; 28:26; Ps 149:7, 9; BDB 794 s.v.).
tn Heb \u201cthe heart of the sons of man.\u201d The singular noun \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) is used collectively. The term \u05dc\u05b5\u05d1 is often used figuratively (metonymy) in reference to inclinations and determinations of the will (BDB 525 s.v. 4), moral character (BDB 525 s.v. 6), and as a synecdoche for the man himself (BDB 525 s.v. 7).
tn Heb \u201cis full to do evil.\u201d The verb \u05de\u05b8\u05dc\u05b5\u05d0 (male\u2019, \u201cto fill\u201d) is used figuratively (metonymy): the lack of swift judicial punishment only emboldens the wicked to commit more crimes without fear of retribution. Most English versions translate the term literally: \u201care filled\u201d (NIV, MLB, YLT), \u201cis fully set\u201d (KJV, ASV, RSV, NRSV). However, several versions nuance it figuratively: \u201cemboldened\u201d (ASV, NJPS) and \u201cboldly\u201d (NEB). Moffatt renders the line, \u201cBecause sentence on a crime is not executed at once, the mind of man is prone to evil practices.\u201d"}, {"pk": 2842209, "translation": "NET", "book": 21, "chapter": 8, "verse": 12, "text": "Even though a sinner might commit a hundred crimes and still live a long time, yet I know that it will go well with God-fearing people \u2014 for they stand in fear before him.", "comment": "tn Heb \u201cand prolongs his [life].\u201d
tn Heb \u201cdoes evil one hundred [times].\u201d
tn Heb \u201cthey fear.\u201d
tn Heb \u201cthose who fear God.\u201d"}, {"pk": 2842210, "translation": "NET", "book": 21, "chapter": 8, "verse": 13, "text": "But it will not go well with the wicked, nor will they prolong their days like a shadow, because they do not stand in fear before God.", "comment": "tn The phrase \u201clike a shadow\u201d (\u05db\u05bc\u05b7\u05e6\u05bc\u05b5\u05dc, katsel) modifies the verb (\u201cprolong\u201d) rather than the noun (\u201cdays\u201d). Several English versions misconstrue the line: \u201che will not prolong his days, [which are] like a shadow\u201d (KJV, ASV); \u201cthe man who does not fear God is like a shadow\u201d (NEB); and \u201che will not prolong his shadowy days\u201d (NAB). It should be rendered \u201che will not prolong his days like a shadow\u201d (RSV, NRSV, NASB, MLB, NIV). Unlike a shadow that lengthens at sunset, the wicked do not normally live long.
tn The word \u201ctheir\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness.
tn Heb \u201che.\u201d
tn Heb \u201cthey do not fear.\u201d
tn Heb \u201che.\u201d"}, {"pk": 2842211, "translation": "NET", "book": 21, "chapter": 8, "verse": 14, "text": "Here is another enigma that occurs on earth: Sometimes there are righteous people who get what the wicked deserve, and sometimes there are wicked people who get what the righteous deserve. I said, \u201cThis also is an enigma.\u201d", "comment": "tn The word \u201canother\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
tn Heb \u201cto whom it happens according to the deeds of the wicked\u201d; or \u201cwho are punished for the deeds of the wicked.\u201d
tn Heb \u201cto whom it happens according to the deeds of the righteous\u201d; or \u201cwho are rewarded for the deeds of the righteous.\u201d
tn Heb \u201cthere is.\u201d The term \u05d9\u05b6\u05e9\u05c1 (yesh, \u201cthere is\u201d) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced \u201csometimes\u201d (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
tn Or \u201cvanity\u201d (again at the end of this verse). The Hebrew term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) here denotes \u201cenigma,\u201d that is, something that is difficult to understand. This sense is derived from the literal referent of breath, vapor or wind that cannot be seen; thus, \u201cobscure; dark; difficult to understand; enigmatic\u201d (see HALOT 236\u201337 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc; BDB 210\u201311 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10)."}, {"pk": 2842212, "translation": "NET", "book": 21, "chapter": 8, "verse": 15, "text": "So I recommend the enjoyment of life, for there is nothing better on earth for a person to do except to eat, drink, and enjoy life. So joy will accompany him in his toil during the days of his life which God gives him on earth.", "comment": "tn The phrase \u201cto do\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness.
tn The construction \u05d0\u05b4\u05dd\u2026\u05db\u05bc\u05b4\u05d9 (ki\u2026\u2019im) is used as a particle of exception to limit the preceding clause (\u201cexcept; nothing but\u201d). See, e.g., Gen 28:17; 39:9; Lev 21:2; Num 14:30; Deut 10:12; 1 Sam 30:22; 2 Kgs 4:2; 5:15; 2 Chr 21:17; Esth 2:15; 5:12; Eccl 3:12; Isa 42:19; Dan 10:21; Mic 6:8 (cf. HALOT 471 s.v. \u05d0\u05b4\u05dd \u05db\u05bc\u05b4\u05d9 B.2; BDB 474 s.v. \u05d0\u05b4\u05dd \u05db\u05bc\u05b4\u05d9 2.a).
tn Heb \u201cthe enjoyment.\u201d The phrase \u201cof life\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity.
tn Heb \u201cunder the sun.\u201d
sn Except to eat, drink, and enjoy life. Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should \u2013 at the very least \u2013 enjoy each day to its fullest as a gift from God. D. R. Glenn (\u201cEcclesiastes,\u201d BKCOT, 997) notes, \u201cEach day\u2019s joys should be received as gifts from God\u2019s hands and be savored as God permits (3:13; 5:19).\u201d
tn The term \u201clife\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
tn The vav introduces a logical conclusion.
tn Heb \u201cit\u201d; the referent (enjoyment of life) has been specified in the translation for clarity.
tn Heb \u201cunder the sun.\u201d"}, {"pk": 2842213, "translation": "NET", "book": 21, "chapter": 8, "verse": 16, "text": "When I tried to gain wisdom and to observe the activity on earth \u2014 even though it prevents anyone from sleeping day or night \u2014", "comment": "tn Heb \u201cI applied my heart.\u201d
tn Heb \u201cto know.\u201d
tn Heb \u201cand to see the business which is done.\u201d
tn Heb \u201cfor no one sees sleep with their eyes either day or night.\u201d The construction \u05d2\u05b7\u05dd \u2026\u05db\u05bc\u05b4\u05d9 (ki\u2026 gam) expresses a concessive sense: \u201ceven though\u201d (e.g., Ps 23:4; Prov 22:6; Eccl 4:14; Isa 1:15; Lam 3:8; Hos 8:10; 9:16); cf. HALOT 196 s.v. \u05d2\u05bc\u05b7\u05dd 9; BDB 169 s.v. \u05d2\u05bc\u05b7\u05dd 6; 473 s.v. \u05db\u05bc\u05b4\u05d9 2.c."}, {"pk": 2842214, "translation": "NET", "book": 21, "chapter": 8, "verse": 17, "text": "then I discerned all that God has done: No one really comprehends what happens on earth. Despite all human efforts to discover it, no one can ever grasp it. Even if a wise person claimed that he understood, he would not really comprehend it.", "comment": "tn Heb \u201che cannot find\u201d; or \u201che does not find.\u201d
tn Heb \u201call the work of God.\u201d
tn Heb \u201cthe work that is done.\u201d
tn Heb \u201cunder the sun.\u201d
tn Heb \u201chis\u201d; the referent (man, in a generic sense) has been specified in the translation as the adjective \u201chuman\u201d for clarity.
tn Heb \u201cfind.\u201d
tn The term \u201cit\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness.
tn The particle \u05d0\u05b4\u05dd (\u2019im, \u201ceven if\u201d) introduces the protasis in a real conditional clause (\u201cIf a wise man \u2026\u201d); see IBHS 636-37 \u00a738.2d; R. J. Williams, Hebrew Syntax, 74, \u00a7453.
tn The imperfect tense verb \u05d9\u05b9\u05d0\u05de\u05b7\u05e8 (yo\u2019mar, \u201cto say\u201d) functions in a modal sense, denoting possibility (see IBHS 508 \u00a731.4e; R. J. Williams, Hebrew Syntax, 31, \u00a7169).
tn The term \u201cit\u201d does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons."}, {"pk": 2842215, "translation": "NET", "book": 21, "chapter": 9, "verse": 1, "text": "So I reflected on all this, attempting to clear it all up. I concluded that the righteous and the wise, as well as their works, are in the hand of God; whether a person will be loved or hated \u2014 no one knows what lies ahead.", "comment": "tn The term \u05d5\u05b0\u05dc\u05b8\u05d1\u05d5\u05bc\u05e8 (velavur, conjunction + Qal infinitive construct from \u05d1\u05bc\u05d5\u05bc\u05e8, bur, \u201cto make clear\u201d) denotes \u201cto examine; to make clear; to clear up; to explain\u201d (HALOT 116 s.v. \u05d1\u05d5\u05e8; BDB 101 s.v. \u05d1\u05bc\u05d5\u05bc\u05e8). The term is related to Arabic baraw \u201cto examine\u201d (G. R. Driver, \u201cSupposed Arabisms in the Old Testament,\u201d JBL 55 [1936]: 108). This verb is related to the Hebrew noun \u05d1\u05bc\u05b9\u05e8 (bor, \u201ccleanness\u201d) and adjective \u05d1\u05bc\u05b7\u05e8 (bar, \u201cclean\u201d). The term is used in the OT only in Ecclesiastes (1:13; 2:3; 7:25; 9:1). This use of the infinitive has a connotative sense (\u201cattempting to\u201d), and functions in a complementary sense, relative to the main verb.
tn Heb \u201cman does not know anything before them.\u201d
tn Heb \u201cwhether love or hatred.\u201d
tn The words \u201cI concluded that\u201d do not appear in the Hebrew text, but are supplied in the translation for clarity.
tn Heb \u201cI laid all this to my heart.\u201d"}, {"pk": 2842216, "translation": "NET", "book": 21, "chapter": 9, "verse": 2, "text": "Everyone shares the same fate \u2014 the righteous and the wicked, the good and the bad, the ceremonially clean and unclean, those who offer sacrifices and those who do not. What happens to the good person, also happens to the sinner; what happens to those who make vows, also happens to those who are afraid to make vows.", "comment": "tn Heb \u201call things just as to everyone, one fate.\u201d
tn Heb \u201cAs is the good (man), so is the sinner.\u201d
tc The MT reads simply \u201cthe good,\u201d but the Greek versions read \u201cthe good and the bad.\u201d In contrast to the other four pairs in v. 2 (\u201cthe righteous and the wicked,\u201d \u201cthose who sacrifice, and those who do not sacrifice,\u201d \u201cthe good man\u2026the sinner,\u201d and \u201cthose who make vows\u2026those who are afraid to make vows\u201d), the MT has a triad in the second line: \u05dc\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1 \u05d5\u05b0\u05dc\u05b7\u05d8\u05bc\u05b8\u05d4\u05d5\u05b9\u05e8 \u05d5\u05b0\u05dc\u05b7\u05d8\u05bc\u05b8\u05de\u05b5\u05d0 (lattov v\u00fflattahor v\u00fflattame\u2019, \u201cthe good, and the clean, and the unclean\u201d). This reading in the Leningrad Codex (ca. a.d. 1008) \u2013 the basis of the BHS and BHK publications of the MT \u2013 is also supported by the Ben Asher text of the First Rabbinic Bible (\u201cthe Soncino Bible\u201d) published in a.d. 1488-94. On the other hand, the Greek version in B (Aquila) has two pairs: \u03c4\u1ff7 \u1f00\u03b3\u03b1\u03b8\u1ff7 \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u03ba\u03b1\u03ba\u1ff7, \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u03ba\u03b1\u03b8\u03b1\u03c1\u1ff7 \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u1f00\u03ba\u03b1\u03b8\u03ac\u03c1\u03c4\u1ff3 (\u201cthe good and the bad, and the clean and the unclean\u201d). Either Aquila inserted \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u03ba\u03b1\u03ba\u1ff7 (kai tw kakw, \u201cand the bad\u201d) to fill out a pair and to create six parallel pairs in v. 2, or Aquila reflects an early Hebrew textual tradition tradition of \u05dc\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1 \u05d5\u05b0\u05dc\u05b7\u05e8\u05b8\u05e2 (lattov v\u00fflara\u2019, \u201cthe good and the bad\u201d). Since Aquila is well known for his commitment to a literal \u2013 at times even a mechanically wooden \u2013 translation of the Hebrew, with no room for improvisation, it is more than likely that Aquila is reflecting an authentic Hebrew textual tradition. Aquila dates to a.d. 130, while the Leningrad Codex dates to a.d. 1008; therefore, the Vorlage of Aquila might have been the original Hebrew textual tradition, being much earlier than the MT of the Leningrad Codex. The alternate textual tradition of Aquila is also seen in the Syriac and Latin versions (but these are dependent upon the Greek = Aquila). On the other hand, the editors of BHK and BHS suggest that the presence of the anomalous \u05dc\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1 was an addition to the Hebrew text, and should be deleted. They also suggest that the Greek pair \u03c4\u1ff7 \u1f00\u03b3\u03b1\u03b8\u1ff7 \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u03ba\u03b1\u03ba\u1ff7 (tw agaqw kai tw kakw, \u201cthe good and the bad\u201d) does not reflect an alternate textual tradition, but that their Vorlage contained only \u05dc\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1: the Greek version intentionally added \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u03ba\u03b1\u03ba\u1ff7 (kai tw kakw, \u201cand the bad\u201d) to create a pair. The English versions are divided. Several follow the Greek: \u201cthe good and the bad, the clean and the unclean\u201d (NEB, NAB, RSV, NRSV, NIV, Moffatt, NLT). Others follow the Hebrew: \u201cthe good and the clean and the unclean\u201d (KJV, ASV, MLB, NJPS). None, however, delete \u201cthe good\u201d (\u05dc\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1) as suggested by the BHK and BHS editors. If the shorter text were original, the addition of \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u03ba\u03b1\u03ba\u1ff7 would be intentional. If the longer text were original, the omission of \u05d5\u05b0\u05dc\u05b7\u05e8\u05b8\u05e2 (\u201cand the bad\u201d) could have caused by unintentional homoioarcton (\u201csimilar beginning\u201d) in the three-fold repetition of \u05dc\u05d8 in \u05d5\u05b0\u05dc\u05b7\u05e8\u05b8\u05e2 \u05d5\u05b0\u05dc\u05b7\u05d8\u05bc\u05b8\u05d4\u05d5\u05b9\u05e8 \u05d5\u05b0\u05dc\u05b7\u05d8\u05bc\u05b8\u05de\u05b5\u05d0 \u05dc\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1 (lattov v\u00fflara\u2019 v\u00fflattahor v\u00fflattame\u2019, \u201cthe good and the bad, the clean and the unclean\u201d). The term \u05d5\u05b0\u05dc\u05b7\u05e8\u05b8\u05e2 (\u201cand the bad\u201d) was accidentally omitted when a scribe skipped from the first occurrence of \u05dc\u05d8 in \u05dc\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1 to its second occurrence in the word \u05d5\u05b0\u05dc\u05b7\u05d8\u05bc\u05b8\u05d4\u05d5\u05b9\u05e8 (\u201cthe clean\u201d)."}, {"pk": 2842217, "translation": "NET", "book": 21, "chapter": 9, "verse": 3, "text": "This is the unfortunate fact about everything that happens on earth: the same fate awaits everyone. In addition to this, the hearts of all people are full of evil, and there is folly in their hearts during their lives \u2014 then they die.", "comment": "tn Heb \u201calso the heart of the sons of man.\u201d Here \u201cheart\u201d is a collective singular.
tn Heb \u201cevil.\u201d
tn The term \u201cawaits\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.
tn Heb \u201cunder the sun.\u201d
tn Heb \u201cand after that [they go] to [the place of] the dead.\u201d"}, {"pk": 2842218, "translation": "NET", "book": 21, "chapter": 9, "verse": 4, "text": "But whoever is among the living has hope; a live dog is better than a dead lion.", "comment": "tn Heb \u201call the living.\u201d
tn The consonantal text (Kethib) has \u201cis chosen, selected.\u201d The translation follows the marginal reading (Qere), \u201cis joined.\u201d See BDB 288 s.v. \u05d7\u05b8\u05d1\u05b7\u05e8 Pu."}, {"pk": 2842219, "translation": "NET", "book": 21, "chapter": 9, "verse": 5, "text": "For the living know that they will die, but the dead do not know anything; they have no further reward \u2014 and even the memory of them disappears.", "comment": "tn Heb \u201cfor their memory is forgotten.\u201d The pronominal suffix is an objective genitive, \u201cmemory of them.\u201d"}, {"pk": 2842220, "translation": "NET", "book": 21, "chapter": 9, "verse": 6, "text": "What they loved, as well as what they hated and envied, perished long ago, and they no longer have a part in anything that happens on earth.", "comment": "tn Heb \u201ctheir love.\u201d
tn Heb \u201cunder the sun.\u201d
tn Heb \u201ctheir envy.\u201d
tn Heb \u201ctheir hatred.\u201d"}, {"pk": 2842221, "translation": "NET", "book": 21, "chapter": 9, "verse": 7, "text": "Go, eat your food with joy, and drink your wine with a happy heart, because God has already approved your works.", "comment": "tn Heb \u201cyour bread.\u201d"}, {"pk": 2842222, "translation": "NET", "book": 21, "chapter": 9, "verse": 8, "text": "Let your clothes always be white, and do not spare precious ointment on your head."}, {"pk": 2842223, "translation": "NET", "book": 21, "chapter": 9, "verse": 9, "text": "Enjoy life with your beloved wife during all the days of your fleeting life that God has given you on earth during all your fleeting days; for that is your reward in life and in your burdensome work on earth.", "comment": "tn Heb \u201csee.\u201d
tn Heb \u201cthe wife whom you love.\u201d
tn Heb \u201cunder the sun.\u201d
tn Heb \u201cin your toil in which you toil.\u201d
tc The phrase \u05db\u05bc\u05b8\u05dc \u05d9\u05b0\u05de\u05b5\u05d9 \u05d4\u05b6\u05d1\u05b0\u05dc\u05b6\u05da\u05b8 (kol y\u00ffme hevlekha, \u201call your fleeting days\u201d) is present in the MT, but absent in the Greek versions, other medieval Hebrew mss, and the Targum. Its appearance in the MT may be due to dittography (repetition: the scribe wrote twice what should have been written once) from \u05db\u05bc\u05b8\u05dc \u05d9\u05b0\u05de\u05b5\u05d9 \u05d7\u05b7\u05d9\u05bc\u05b5\u05d9 \u05d4\u05b6\u05d1\u05b0\u05dc\u05b6\u05da\u05b8 (kol y\u00ffme khayye hevlekha, \u201call the days of your fleeting life\u201d) which appears in the preceding line. On the other hand, its omission in the alternate textual tradition may be due to haplography (accidental omission of repeated words) with the earlier line.
tn Heb \u201cunder the sun\u201d
tn Heb \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn As discussed in the note on the word \u201cfutile\u201d in 1:2, the term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) has a wide range of meanings, and should not be translated the same in every place (see HALOT 236\u201337 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc; BDB 210\u201311 s.v. I \u05d4\u05d1\u05b6\u05dc). The term is used in two basic ways in OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man\u2019s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for \u201cbreath; wind\u201d (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to the metaphorical sense. Because breath/vapor/wind is transitory and fleeting, the figurative connotation \u201cfleeting; transitory\u201d arose (e.g., Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16). In this sense, it is parallel to \u201cfew days\u201d and \u201c[days] which he passes like a shadow\u201d (Eccl 6:12). It is used in reference to youth and vigor (11:10) or life (6:12; 7:15; 9:9) which are \u201ctransitory\u201d or \u201cfleeting.\u201d In this context, the most appropriate meaning is \u201cfleeting.\u201d"}, {"pk": 2842224, "translation": "NET", "book": 21, "chapter": 9, "verse": 10, "text": "Whatever you find to do with your hands, do it with all your might, because there is neither work nor planning nor knowledge nor wisdom in the grave, the place where you will eventually go.", "comment": "tn Or \u201cwhere you are about to go.\u201d
tn Heb \u201cSheol.\u201d
tn Heb \u201cWhatever your hand finds to do.\u201d"}, {"pk": 2842225, "translation": "NET", "book": 21, "chapter": 9, "verse": 11, "text": "Again, I observed this on the earth: the race is not always won by the swiftest, the battle is not always won by the strongest; prosperity does not always belong to those who are the wisest, wealth does not always belong to those who are the most discerning, nor does success always come to those with the most knowledge \u2014 for time and chance may overcome them all.", "comment": "tn Heb \u201chappen to.\u201d
tn Heb \u201cI returned and.\u201d In the Hebrew idiom, \u201cto return and do\u201d means \u201cto do again.\u201d
tn Heb \u201cunder the sun.\u201d
tn The term \u201calways\u201d does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity.
tn Heb \u201cbread.\u201d
tn Heb \u201cfavor.\u201d"}, {"pk": 2842226, "translation": "NET", "book": 21, "chapter": 9, "verse": 12, "text": "Surely, no one knows his appointed time! Like fish that are caught in a deadly net, and like birds that are caught in a snare \u2014 just like them, all people are ensnared at an unfortunate time that falls upon them suddenly.", "comment": "tn The Masoretes pointed the consonantal form \u05d9\u05d5\u05e7\u05e9\u05c1\u05d9\u05dd (\u201care ensnared\u201d) as \u05d9\u05d5\u05bc\u05e7\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (yuqashim, Pual participle mpl from \u05b8\u05b7\u05d9\u05e7\u05b9\u05e9\u05c1, yaqosh, \u201cto be ensnared\u201d). This is an unusual form for a Pual participle: (1) The characteristic doubling of the middle consonant was omitted due to the lengthening of the preceding short vowel from \u05d9\u05bb\u05e7\u05bc\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd to \u05d9\u05d5\u05bc\u05e7\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (GKC 74 \u00a720.n and 143 \u00a752.s), and (2) The characteristic prefix \u05de\u05b0 (mem) is absent, as in a few other Pual participles, e.g., Exod 3:2; Judg 13:8; 2 Kgs 2:10; Isa 30:24; 54:11 (GKC 143 \u00a752.s). On the other hand, the consonant form \u05d9\u05d5\u05e7\u05e9\u05d9\u05dd might actually be an example of the old Qal passive participle which dropped out of Hebrew at an early stage, and was frequently mistaken by the Masoretes as a Pual form (e.g., Jer 13:10; 23:32) (GKC 143 \u00a752.s). Similarly, the Masoretes pointed \u05d0\u05db\u05dc as \u05d0\u05bb\u05db\u05bc\u05b8\u05dc (\u2019ukkal, Pual perfect 3rd person masculine singular \u201che was eaten\u201d); however, it probably should be pointed \u05d0\u05bb\u05db\u05b7\u05dc (\u2019ukhal, old Qal passive perfect 3rd person masculine singular \u201che was eaten\u201d) because \u05d0\u05b8\u05db\u05b7\u05dc (\u2019akhal) only occurs in the Qal (see IBHS 373-74 \u00a722.6a).
tn Heb \u201cthe sons of man.\u201d
tn Heb \u201cbad, evil.\u201d The moral connotation hardly fits here. The adjective would seem to indicate that the net is the instrument whereby the fish come to ruin.
tn Heb \u201ctime.\u201d BDB 773 s.v. \u05e2\u05b5\u05ea 2.d suggests that \u05e2\u05b5\u05ea (\u2019et, \u201ctime\u201d) refers to an \u201cuncertain time.\u201d On the other hand, HALOT 901 s.v. \u05e2\u05b5\u05ea 6 nuances it as \u201cdestined time,\u201d that is, \u201cno one knows his destined time [i.e., hour of destiny].\u201d It is used in parallelism with \u05d6\u05b0\u05de\u05b8\u05df (z\u00ffman, \u201cappointed time; appointed hour\u201d) in 3:1 (HALOT 273 s.v. \u05d6\u05b0\u05de\u05b8\u05df; BDB 273 s.v. \u05d6\u05b0\u05de\u05b8\u05df). Eccl 3:9\u201315 teaches God\u2019s sovereignty over the appointed time-table of human events. Similarly, Qoheleth here notes that no one knows what God has appointed in any situation or time. This highlights the limitations of human wisdom and human ability, as 9:11 stresses.
tn Heb \u201cman.\u201d The term is used here in a generic sense and translated \u201cno one.\u201d
tn Heb \u201cevil.\u201d The term \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cevil; unfortunate\u201d) is repeated in v. 12 in the two parts of the comparison: \u201cfish are caught in an evil (\u05e8\u05b8\u05e2\u05b8\u05d4) net\u201d and \u201cmen are ensnared at an unfortunate (\u05e8\u05b8\u05e2\u05b8\u05d4) time.\u201d"}, {"pk": 2842227, "translation": "NET", "book": 21, "chapter": 9, "verse": 13, "text": "This is what I also observed about wisdom on earth, and it is a great burden to me:", "comment": "tn Heb \u201cunder the sun.\u201d
tn The term \u201cburden\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity."}, {"pk": 2842228, "translation": "NET", "book": 21, "chapter": 9, "verse": 14, "text": "There was once a small city with a few men in it, and a mighty king attacked it, besieging it and building strong siege works against it.", "comment": "tn The two perfect tense verbs \u05d5\u05b0\u05e1\u05b8\u05d1\u05b7\u05d1 (v\u00ffsavav, \u201che besieged\u201d) and \u05d5\u05bc\u05d1\u05b8\u05e0\u05b8\u05d4 (uvanah, \u201che built\u201d) may be taken in a complementary sense, qualifying the action of the main perfect tense verb \u05d5\u05bc\u05d1\u05b8\u05d0 (uva\u2019, \u201che attacked it\u201d).
tn The verbs in this section function either as past definite actions (describing a past situation) or as hypothetical past actions (describing an imaginary hypothetical situation for the sake of illustration). The LXX uses subjunctives throughout vv. 14\u201315 to depict the scenario as a hypothetical situation: \u201cSuppose there was a little city, and a few men [lived] in it; and there should come against it a great king, and surround it, and build great siege-works against it; and should find in it a poor wise man, and he should save the city through his wisdom; yet no man would remember that poor man.\u201d
tn The root \u05d2\u05d3\u05dc (\u201cmighty; strong; large\u201d) is repeated in 9:13b for emphasis: \u201ca mighty (\u05d2\u05b8\u05d3\u05d5\u05b9\u05dc, gadol) king\u2026building strong (\u05d2\u05b0\u05d3\u05b9\u05dc\u05b4\u05d9\u05dd, g\u00ffdolim) siege works.\u201d This repetition highlights the contrast between the vast power and resources of the attacking king, and the meager resources of the \u201clittle\u201d (\u05e7\u05b0\u05d8\u05b7\u05e0\u05bc\u05b8\u05d4, q\u00fftannah) city with \u201cfew\u201d (\u05de\u05b0\u05e2\u05b8\u05d8, m\u00ff\u2019at) men in it to defend it."}, {"pk": 2842229, "translation": "NET", "book": 21, "chapter": 9, "verse": 15, "text": "However, a poor but wise man lived in the city, and he could have delivered the city by his wisdom, but no one listened to that poor man.", "comment": "tn Heb \u201cwas found in it\u201d; the referent (the city) has been specified in the translation for clarity.
tn Heb \u201cremembered.\u201d
tn Or \u201che delivered.\u201d The verb \u05d5\u05bc\u05de\u05b4\u05dc\u05bc\u05b7\u05d8 (umillat, from \u05de\u05b8\u05dc\u05b7\u05d8, malat, \u201cto deliver\u201d) is functioning either in an indicative sense (past definite action: \u201che delivered\u201d) or in a modal sense (past potential: \u201che could have delivered\u201d). The literal meaning of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cto remember\u201d) in the following line harmonizes with the indicative: \u201cbut no one remembered that poor man [afterward].\u201d However, the modal is supported by v. 16: \u201cA poor man\u2019s wisdom is despised; no one ever listens to his advice.\u201d This approach must nuance \u05d6\u05b8\u05db\u05b7\u05e8 (\u201cto remember\u201d) as \u201c[no one] listened to [that poor man].\u201d Most translations favor the indicative approach: \u201che delivered\u201d or \u201che saved\u201d (KJV, RSV, NRSV, NAB, ASV, NASB, MLB, NIV); however, some adopt the modal nuance: \u201che might have saved\u201d (NEB, NJPS, NASB margin)."}, {"pk": 2842230, "translation": "NET", "book": 21, "chapter": 9, "verse": 16, "text": "So I concluded that wisdom is better than might, but a poor man\u2019s wisdom is despised; no one ever listens to his advice.", "comment": "tn Heb \u201chis words are never listened to.\u201d
tn The participle form \u05e0\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e2\u05b4\u05d9\u05dd (nishma\u2019im, Niphal participle mpl from \u05e9\u05c1\u05b8\u05de\u05b7\u05e2, \u201cto listen\u201d) is used verbally to emphasize a continual, durative, gnomic action.
tn Or \u201cpower.\u201d"}, {"pk": 2842231, "translation": "NET", "book": 21, "chapter": 9, "verse": 17, "text": "The words of the wise are heard in quiet, more than the shouting of a ruler is heard among fools.", "comment": "tn The phrase \u201cis heard\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note its appearance in the previous line."}, {"pk": 2842232, "translation": "NET", "book": 21, "chapter": 9, "verse": 18, "text": "Wisdom is better than weapons of war, but one sinner can destroy much that is good."}, {"pk": 2842233, "translation": "NET", "book": 21, "chapter": 10, "verse": 1, "text": "One dead fly makes the perfumer\u2019s ointment give off a rancid stench, so a little folly can outweigh much wisdom.", "comment": "tn The MT reads \u05de\u05b5\u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 \u05de\u05b4\u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 (mekhokhmah mikkavod, \u201cmore than wisdom, more than honor\u201d), but several medieval Hebrew mss read \u05d5\u05bc\u05de\u05b4\u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 \u05de\u05b5\u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4 (mekhokhmah umikkavod, \u201cmore than wisdom and honor\u201d). However the textual problem is resolved, the two nouns form a hendiadys: two terms joined by vav that describe one concept. The first noun retains its full nominal sense, while the second functions adjectivally: \u201cheavy wisdom\u201d or better, \u201cgreat wisdom.\u201d
tn Heb \u201cflies of death.\u201d The plural form of \u201cflies\u201d (\u05d6\u05b0\u05d1\u05d5\u05bc\u05d1\u05b5\u05d9, z\u00ffvuve) may be taken as a plural of number (\u201cdead flies\u201d) or a distributive plural referring to one little fly (\u201cone dead fly\u201d). The singular form of the following verb and the parallelism support the latter: \u201cone little fly\u2026so a little folly.\u201d
tn The verb \u05d1\u05bc\u05b8\u05d0\u05b7\u05e9\u05c1 (ba\u2019ash) means \u201cto cause to stink; to turn rancid; to emit a stinking odor\u201d (e.g., Exod 16:24; Ps 38:6; Eccl 10:1); see HALOT 107 s.v. \u05d1\u05d0\u05e9\u05c1 1; BDB 93 s.v. \u05d1\u05bc\u05b8\u05d0\u05b7\u05e9\u05c1. It is related to the noun \u05d1\u05bc\u05b0\u05d0\u05e9\u05c1 (b\u00ff\u2019osh, \u201cstench\u201d; Isa 34:3; Joel 2:20; Amos 4:10); cf. HALOT 107 s.v. \u05d1\u05d0\u05e9\u05c1; BDB 93 s.v. \u05d1\u05bc\u05b0\u05d0\u05e9\u05c1. The verbal root \u05e0\u05d1\u05e2 means \u201cto ferment\u201d or \u201cto emit; to pour out; to bubble; to belch forth; to cause to gush forth\u201d (HALOT 665 s.v. \u05e0\u05d1\u05e2; BDB 615 s.v. \u05e0\u05b8\u05d1\u05b7\u05e2). The two terms \u05d9\u05b7\u05d1\u05b0\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d9\u05b7\u05d1\u05bc\u05b4\u05d9\u05e2\u05b7 (yav\u2019ish yabbia\u2019, \u201cto stink\u201d and \u201cto ferment\u201d) create a hendiadys: a figurative expression in which two terms are used to connote one idea: \u201cmakes a rancid stench.\u201d Several versions treat this as a hendiadys (Old Greek, Symmachus, Targum, Vulgate); however, the Syriac treats them as separate verbs. Most translations treat these as a hendiadys: \u201cDead flies cause the ointment of the apothecary to send forth a stinking savor\u201d (KJV); \u201cDead flies make a perfumer\u2019s oil stink\u201d (NASB); \u201cdead flies give perfume a bad smell\u201d (NIV); \u201cDead flies make the perfumer\u2019s ointment give off an evil odor\u201d (RSV); Dead flies make the perfumer\u2019s ointment give off a foul odor\u201d (NRSV); \u201cDead flies cause a perfumer\u2019s perfume to send forth a stink\u201d (YLT); \u201cDead flies make the perfumer\u2019s ointment give off a foul odor\u201d (NRSV). Others render both separately: \u201cDead flies make the perfumer\u2019s sweet ointment rancid and ferment\u201d (NEB); \u201cDead flies turn the perfumer\u2019s ointment fetid and putrid\u201d (NJPS).
tn Heb \u201ccarries more weight than\u201d; or \u201cis more precious than.\u201d The adjective \u05d9\u05b8\u05e7\u05b8\u05e8 (yaqar) denotes \u201cprecious; valuable; costly\u201d (HALOT 432 s.v. \u05d9\u05b8\u05e7\u05b8\u05e8 2) or \u201cweighty; influential\u201d (BDB 430 s.v. \u05d9\u05b8\u05e7\u05b8\u05e8 4). The related verb denotes \u201cto carry weight,\u201d that is, to be influential (HALOT 432 s.v. \u05d9\u05b8\u05e7\u05b8\u05e8 2). The idea is not that a little folly is more valuable than much wisdom; but that a little folly can have more influence than great wisdom. It only takes one little mistake to ruin a life of great wisdom. The English versions understand it this way: \u201cso a little foolishness is weightier than wisdom and honor\u201d (NASB); \u201cso a little folly outweighs massive wisdom\u201d (NJPS); \u201cso a little folly outweighs an abundance of wisdom\u201d (MLB); \u201cso a little folly outweighs wisdom and honor\u201d (RSV, NRSV, NIV); \u201cso can a little folly make wisdom lose its worth\u201d (NEB); \u201cso a little folly annuls great wisdom\u201d (ASV); \u201ca single slip can ruin much that is good\u201d (NAB); \u201cso doth a little folly him that is in reputation for wisdom and honor\u201d (KJV). The LXX rendered the line rather freely: \u03c4\u03b9\u03bc\u03b9\u03bf\u03bd \u1f40\u03bb\u03b9\u03b3\u03bf\u03bd \u03c3\u03bf\u03c6\u03b9\u1f00 \u1f51\u03c0\u03b5\u03c1 \u03b4\u03bf\u03be\u03b1\u03bd \u1f00\u03c6\u03c1\u03bf\u03c3\u03c5\u03bd\u03b7\u03c2 \u03bc\u03b5\u03b3\u03b1\u03bb\u03b7\u03bd (\u201ca little wisdom is more precious than great glory of folly\u201d). This does not accurately represent the Hebrew syntax.sn Qoheleth creates a wordplay by using two Hebrew words for social honor or influence: \u201cweighty\u201d = honorable (\u05d9\u05b8\u05e7\u05b8\u05e8, yaqar) and \u201cheavy\u201d = honor (\u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3, cavod)."}, {"pk": 2842234, "translation": "NET", "book": 21, "chapter": 10, "verse": 2, "text": "A wise person\u2019s good sense protects him, but a fool\u2019s lack of sense leaves him vulnerable.", "comment": "tn Heb \u201ca wise man\u2019s heart is at his right hand.\u201d The phrase \u201cright hand\u201d is a Hebrew idiom for the place of protection (e.g., Pss 16:8; 110:5; 121:5). In ancient warfare, the shield of the warrior on one\u2019s right-hand side protected one\u2019s right hand. Qoheleth\u2019s point is that wisdom provides protection (e.g., Eccl 7:12).
tn Heb \u201cand the heart of a fool is at his left hand.\u201d The fool lacks the protection of wisdom which is at the right-hand side of the wise man (see note on \u201cright hand\u201d in the previous line). The wise man\u2019s heart (i.e., good sense) protects him, but the fool is always getting into trouble."}, {"pk": 2842235, "translation": "NET", "book": 21, "chapter": 10, "verse": 3, "text": "Even when a fool walks along the road he lacks sense, and shows everyone what a fool he is.", "comment": "sn A fool\u2019s lack of wisdom is obvious to everyone, even when he is engaged in the simple, ordinary actions of life.
tn Heb \u201che tells everyone.\u201d
tn Heb \u201che lacks his heart.\u201d"}, {"pk": 2842236, "translation": "NET", "book": 21, "chapter": 10, "verse": 4, "text": "If the anger of the ruler flares up against you, do not resign from your position, for a calm response can undo great offenses.", "comment": "tn Heb \u201cspirit.\u201d
tn Heb \u201cyour place.\u201d The term \u05de\u05b8\u05e7\u05d5\u05b9\u05dd (maqom, \u201cplace\u201d) denotes a position, post or office (1 Kgs 20:24; Eccl 8:3; 10:4; BDB 879 s.v. \u05de\u05b8\u05e7\u05d5\u05b9\u05dd 1.c).
tn Heb \u201cDo not leave.\u201d
tn Heb \u201crises up.\u201d
tn The term \u201cresponse\u201d does not appear in the Hebrew text, but is supplied in the translation for clarification (see preceding note on the word \u201ccalm\u201d).
tn The verbal root \u05e0\u05d5\u05d7 means \u201cto leave behind; to leave untouched\u201d (HALOT 680 s.v. I \u05e0\u05d5\u05d7 2) in general, and in this passage, \u201cto undo\u201d or \u201cto allay\u201d offenses (HALOT 680 s.v. I \u05e0\u05d5\u05d7 3; BDB 629 s.v. \u05e0\u05d5\u05bc\u05d7\u05b7 5) or \u201cto avoid\u201d offenses (BDB 629 \u05e0\u05d5\u05bc\u05d7\u05b7 5). The point is either that (1) a composed response can calm or appease the anger of the ruler, or (2) a calm heart will help one avoid great sins that would offend the king. The root \u05e0\u05d5\u05d7 (\u201cto rest\u201d) is repeated, creating a wordplay: \u201cDo not leave\u201d (\u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b7\u05e0\u05bc\u05b7\u05d7, \u2019al-tannakh) and \u201cto avoid; to allay\u201d (\u05d9\u05b7\u05e0\u05bc\u05b4\u05d9\u05d7\u05b7, yanniakh). Rather than resigning (i.e., leaving), composure can appease a king (i.e., cause the anger of the king to leave).
tn The noun II \u05de\u05b7\u05e8\u05b0\u05e4\u05bc\u05b5\u05d0 (marpe\u2019, \u201ccalmness\u201d) is used in reference to keeping one\u2019s composure with a peaceful heart (Prov 14:30) and responding to criticism with a gentle tongue (Prov 15:4); cf. HALOT 637 s.v. II \u05de\u05b7\u05e8\u05b0\u05e4\u05bc\u05b5\u05d0. It is used in reference to keeping one\u2019s composure in an emotionally charged situation (BDB 951 s.v. \u05de\u05b7\u05e8\u05b0\u05e4\u05bc\u05b5\u05d0 2). The term \u201ccalmness\u201d is used here as a metonymy of association, meaning \u201ccalm response.\u201d"}, {"pk": 2842237, "translation": "NET", "book": 21, "chapter": 10, "verse": 5, "text": "I have seen another misfortune on the earth: It is an error a ruler makes.", "comment": "tn Heb \u201can evil.\u201d
tn Heb \u201cunder the sun.\u201d
tn Heb \u201clike an error that comes forth from the presence of a ruler.\u201d
tn The term \u201canother\u201d does not appear in the Hebrew text, but is supplied in the translation to indicate that this is not the first \u201cmisfortune\u201d described by the Teacher. See 5:13, 16; 6:1\u20132."}, {"pk": 2842238, "translation": "NET", "book": 21, "chapter": 10, "verse": 6, "text": "Fools are placed in many positions of authority, while wealthy men sit in lowly positions.", "comment": "tn Heb \u201chigh places.\u201d
tn Heb \u201cfolly.\u201d"}, {"pk": 2842239, "translation": "NET", "book": 21, "chapter": 10, "verse": 7, "text": "I have seen slaves on horseback and princes walking on foot like slaves.", "comment": "tn Heb \u201cupon the earth.\u201d
tn Or \u201cservants,\u201d so KJV, ASV, NCV, NLT (also in the following line)."}, {"pk": 2842240, "translation": "NET", "book": 21, "chapter": 10, "verse": 8, "text": "One who digs a pit may fall into it, and one who breaks through a wall may be bitten by a snake.", "comment": "tn The four imperfect verbs in vv. 8\u20139 may be nuanced as indicatives (\u201cwill\u2026\u201d) or in a modal sense denoting possibility (\u201cmay\u2026\u201d). The LXX rendered them with indicatives, as do many English translations (KJV, RSV, NRSV, ASV, MLB, YLT, NJPS). However, it is better to take them in a modal sense (NEB, NAB, NASB, NIV, NCV, CEV, NLT). One who digs a pit does not necessarily fall into it, but he may under the right conditions.
tn Heb \u201ca serpent will bite him.\u201d The clause \u201che who breaks through a wall\u201d (\u05d5\u05bc\u05e4\u05b9\u05e8\u05b5\u05e5 \u05d2\u05bc\u05b8\u05d3\u05b5\u05e8, uforets gader) is a nominative absolute \u2013 the casus pendens is picked up by the resumptive pronoun in the following clause \u201ca serpent will bite him\u201d (\u05d9\u05b4\u05e9\u05c1\u05bc\u05b0\u05db\u05b6\u05e0\u05bc\u05d5\u05bc \u05e0\u05b8\u05d7\u05b8\u05e9\u05c1, yish\u00ffkhennu nakhash). This construction is used for rhetorical emphasis (see IBHS 76-77 \u00a74.7c)."}, {"pk": 2842241, "translation": "NET", "book": 21, "chapter": 10, "verse": 9, "text": "One who quarries stones may be injured by them; one who splits logs may be endangered by them."}, {"pk": 2842242, "translation": "NET", "book": 21, "chapter": 10, "verse": 10, "text": "If an iron axhead is blunt and a workman does not sharpen its edge, he must exert a great deal of effort; so wisdom has the advantage of giving success.", "comment": "tn The term \u201cax head\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity. The preceding noun \u201ciron\u201d functions as a metonymy of material (i.e., iron) for the object with which it is associated (i.e., ax head).
tn Heb \u201che\u201d; the referent (the workman) is implied, and has been specified in the translation for clarity
tn The verb \u05e7\u05dc\u05dc in the Pilpel means \u201cto sharpen; to make a blade sharp\u201d (HALOT 1104 s.v. \u05e7\u05dc\u05dc 1).This denominative verb is derived from the rare noun II \u05e7\u05b8\u05dc\u05b7\u05dc \u201csmooth; shiny\u201d (referring to bronze; Ezek 1:7; Dan 10:6; HALOT 1105 s.v.). Sharpening the blade or head of a bronze ax will make it smooth and shiny. It is not derived from I \u05e7\u05b8\u05dc\u05b7\u05dc (qalal) \u201cto treat light\u201d or the noun I \u05e7\u05b0\u05dc\u05b8\u05dc\u05b8\u05d4 (q\u00fflalah) \u201ccurse.\u201d Nor is it related to I \u05e7\u05b8\u05dc\u05b7\u05dc \u201cto shake\u201d (Ezek 21:26); cf. HALOT 1104. BDB 886 s.v. \u05e7\u05b8\u05dc\u05b7\u05dc 2 erroneously relates it to I \u05e7\u05b8\u05dc\u05b7\u05dc, suggesting \u201cto whet\u201d or \u201cto move quickly to and fro.\u201d
tn Heb \u201cface.\u201d
tn Heb \u201cstrength.\u201d The term \u05d5\u05b7\u05d7\u05b2\u05d9\u05b8\u05dc\u05b4\u05d9\u05dd (vakhayalim, conjunction + plural noun from \u05d7\u05b7\u05d9\u05b4\u05dc, khayil, \u201cstrength; efficiency\u201d) is an example of a plural of intensification (GKC 397-98 \u00a7124.e). The point is that it is a waste of a great deal of strength and energy. If a person is not smart, he will have to use a lot of energy and waste his efficiency."}, {"pk": 2842243, "translation": "NET", "book": 21, "chapter": 10, "verse": 11, "text": "If the snake should bite before it is charmed, the snake charmer is in trouble.", "comment": "tn Heb \u201chas no profit\u201d; ASV, NAB, NRSV \u201cthere is no advantage.\u201d
tn Heb \u201cthe master of the tongue.\u201d
tn Heb \u201cwithout charming.\u201d"}, {"pk": 2842244, "translation": "NET", "book": 21, "chapter": 10, "verse": 12, "text": "The words of a wise person win him favor, but the words of a fool are self-destructive.", "comment": "tn Heb \u201cof a wise man\u2019s mouth.\u201d
tn Heb \u201cconsume him\u201d; or \u201cengulf him.\u201d The verb I \u05d1\u05dc\u05e2 (\u201cto swallow\u201d) creates a striking wordplay on the homonymic root II \u05d1\u05dc\u05e2 (\u201cto speak eloquently\u201d; HALOT 134-35 s.v \u05d1\u05dc\u05e2). Rather than speaking eloquently (II \u05d1\u05dc\u05e2, \u201cto speak eloquently\u201d), the fool utters words that are self-destructive (I \u05d1\u05dc\u05e2, \u201cto swallow, engulf\u201d).
tn Heb \u201clips.\u201d
tn Or \u201care gracious.\u201d The antithetical parallelism suggests that \u05d7\u05b5\u05df (khen) does not denote \u201cgracious character\u201d but \u201c[gain] favor\u201d (e.g., Gen 39:21; Exod 3:21; 11:3; 12:36; Prov 3:4, 34; 13:15; 22:1; 28:23; Eccl 9:11); cf. HALOT 332 s.v. \u05d7\u05b5\u05df 2; BDB 336 s.v. \u05d7\u05b5\u05df 2. The LXX, on the other hand, rendered \u05d7\u05b6\u05df with \u03c7\u03ac\u03c1\u03b9\u03c2 (caris, \u201cgracious\u201d). The English versions are divided: \u201care gracious\u201d (KJV, YLT, ASV, NASB, NIV) and \u201cwin him favor\u201d (NEB, RSV, NRSV, NAB, MLB, NJPS, Moffatt).
tn The phrase \u201cwin him\u201d does not appear in the Hebrew text, but has been supplied in the translation for clarity."}, {"pk": 2842245, "translation": "NET", "book": 21, "chapter": 10, "verse": 13, "text": "At the beginning his words are foolish and at the end his talk is wicked madness,", "comment": "sn The terms \u201cbeginning\u201d and \u201cend\u201d form a merism, a figure of speech in which two opposites are contrasted to indicate totality (e.g., Deut 6:7; Ps 139:8; Eccl 3:2\u20138). The words of a fool are madness from \u201cstart to finish.\u201d
tn Heb \u201cthe words of his mouth.\u201d
tn Heb \u201cmadness of evil.\u201d
tn Heb \u201chis mouth.\u201d"}, {"pk": 2842246, "translation": "NET", "book": 21, "chapter": 10, "verse": 14, "text": "yet a fool keeps on babbling. No one knows what will happen; who can tell him what will happen in the future?", "comment": "tn Heb \u201cafter him\u201d; or \u201cafter he [dies].\u201d
tn Heb \u201cand the fool multiplies words.\u201d This line is best taken as the third line of a tricola encompassing 10:13\u201314a (NASB, NRSV, NJPS, Moffatt) rather than the first line of a tricola encompassing 10:14 (KJV, NEB, RSV, NAB, ASV, NIV). Several versions capture the sense of this line well: \u201ca fool prates on and on\u201d (Moffatt) and \u201cYet the fool talks and talks!\u201d (NJPS)."}, {"pk": 2842247, "translation": "NET", "book": 21, "chapter": 10, "verse": 15, "text": "The toil of a stupid fool wears him out, because he does not even know the way to the city.", "comment": "tn This line may be interpreted in one of three ways: (1) \u201cthe labor of fools wearies him because he did not know enough to go to a town,\u201d referring to the labor of the peasants who had not been able to find a place in town where life was easier; (2) \u201cthe labor of the fools so wearies everyone of them (singular pronoun taken in a distributive sense) so much that he even does not know how to go to town,\u201d that is, he does not even know how to do the easiest thing in the world; (3) \u201clet the labor of fools so weary him that he may not even know how to go to town,\u201d taking the verb as a jussive, describing the foolish man described in 10:12\u201314. See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:592\u201393.
tn The plural form of \u05d4\u05b7\u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd (hakk\u00ffsilim, from \u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc, k\u00ffsil, \u201cfool\u201d) denotes (1) plural of number: referring to several fools or (2) plural of habitual character or plural of intensity (referring to a single person characterized by a habitual or intense quality of foolishness). The latter is favored because the two verbs in 10:15 are both singular in form: \u201cwearies him\u201d (\u05ea\u05bc\u05b0\u05d9\u05b7\u05d2\u05bc\u05b0\u05e2\u05b6\u05e0\u05bc\u05d5\u05bc, t\u00ffyagg\u00ff\u2019ennu) and \u201che does [not] know\u201d (\u05dc\u05b9\u05d0\u05be\u05d9\u05b8\u05d3\u05b7\u05e2, lo\u2019-yada\u2019); see GKC 440-41 \u00a7135.p. The article on \u05d4\u05b7\u05db\u05bc\u05b0\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd is used in the generic sense.
tn Heb \u201che does not know to go to the city.\u201d"}, {"pk": 2842248, "translation": "NET", "book": 21, "chapter": 10, "verse": 16, "text": "Woe to you, O land, when your king is childish, and your princes feast in the morning!", "comment": "tn Or \u201ca child\u201d; or \u201ca servant.\u201d The term \u05e0\u05b7\u05e2\u05b7\u05e8 (na\u2019ar) has a wide range of meanings (HALOT 707 s.v. \u05e0\u05b7\u05e2\u05b7\u05e8; BDB 654\u201355 s.v. II \u05e0\u05b7\u05e2\u05b7\u05e8). Used in reference to age, it may refer to an infant (Exod 2:6; Judg 13:5; 1 Sam 1:22; 4:21; 2 Sam 12:16), a child just weaned (1 Sam 1:24), an adolescent in puberty (1 Sam 16:11), or a young man of marriageable age (Gen 34:19; 2 Sam 14:21; 18:5, 12). Its technical or titular use denotes \u201cservant\u201d (Num 22:22; Judg 7:10\u201311; 19:3; 1 Sam 3:9; 2 Sam 16:1; 2 Kgs 4:12, 25; 19:6), \u201cretainer; attendant; follower\u201d (Gen 14:24; 1 Sam 25:5; 2 Sam 2:14; 2 Kgs 19:6; Isa 37:6; Job 1:15\u201317; Neh 4:10, 17) and \u201csoldier\u201d (1 Kgs 20:15\u201316). The parallel Ugaritic term is used in reference to physical age (lad; son; youth) and in a technical sense (guild members; servitors; soldiers); see UT 19.445. The LXX rendered it with \u03bd\u03b5\u1f7d\u03c4\u03b5\u03c1\u03bf\u03c2 (newteros, \u201cyouthful\u201d). The English versions vary: \u201cchild,\u201d (KJV, ASV, NASB, MLB, RSV, NRSV margin, NIV margin); \u201cchildish\u201d (NIV margin); \u201cservant\u201d or \u201cslave\u201d (NEB, NAB, ASV margin, NRSV, NIV); and \u201clackey\u201d (NJPS). When used in reference to rulers, it emphasizes incompetence, naivet\u00e9, inexperience, and immaturity (Isa 3:4, 9; 1 Kgs 3:7). This use must be understood in the light of the parallel antonym: \u201cson of freemen\u201d (\u05d1\u05bc\u05b6\u05df\u05be\u05d7\u05d5\u05b9\u05e8\u05b4\u05d9\u05dd, ben-khorim). This suggests \u201cservant,\u201d that is, one who was not well trained and prepared by noble birth to ascend to the throne."}, {"pk": 2842249, "translation": "NET", "book": 21, "chapter": 10, "verse": 17, "text": "Blessed are you, O land, when your king is the son of nobility, and your princes feast at the proper time \u2014 with self-control and not in drunkenness.", "comment": "tn Heb \u201cson of nobles\u201d; or \u201cson of freemen.\u201d The term \u05d7\u05d5\u05b9\u05e8\u05b4\u05d9\u05dd (khorim) is from \u05d7\u05b9\u05e8 (khor, \u201cnoble one; freeman\u201d); cf. HALOT 348 s.v. I \u05d7\u05b9\u05e8; BDB 359 s.v. I \u05d7\u05b9\u05e8. It is related to the Aramaic noun \u05d7\u05b2\u05e8\u05b7\u05e8 (kharar, \u201cfreeman\u201d); Sabean \u05d7\u05e8 (\u201cfreeman; noble\u201d); Old South Arabic \u05d7\u05e8 and Arabic hurr (\u201cfreedom\u201d); cf. HALOT 348 s.v. \u05d7\u05b9\u05e8; BDB 359 s.v. \u05d7\u05b9\u05e8.
tn Heb \u201cfor strength and not for drunkenness\u201d; or \u201cas heroes and not as drunkards\u201d; or \u201cfor nourishment and not for drunkenness.\u201d According to HALOT 172 s.v. \u05d2\u05b0\u05d1\u05d5\u05bc\u05e8\u05d4 1.d the term \u05d2\u05b0\u05d1\u05d5\u05bc\u05e8\u05b8\u05d4 (g\u00ffvurah, \u201cstrength\u201d) may here connote \u201cself-control.\u201d This tactic is adopted by a few English versions: \u201cwith self-control, and not as drunkards\u201d (NEB) and \u201cwith restraint, not with guzzling\u201d (NJPS). On the other hand, most English versions render \u05d1\u05bc\u05b4\u05d2\u05b0\u05d1\u05d5\u05bc\u05e8\u05b8\u05d4 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d1\u05b7\u05e9\u05c1\u05bc\u05b0\u05ea\u05b4\u05d9 (bigvurah v\u00fflo\u2019 vash\u00ffti) in a woodenly literal sense, \u201cfor strength and not for drunkenness\u201d (YLT, KJV, ASV, NASB, RSV, NRSV, NIV). However, a few attempt to express the idiom clearly: \u201cas stalwarts and not as drunkards\u201d (MLB); \u201cstalwart men, not sots\u201d (Moffatt); \u201cfor vigor and not in drinking bouts\u201d (NAB); \u201cfor refreshment, and not for riotousness\u201d (Douay).
tn The noun \u05e2\u05b5\u05ea (\u2019et, \u201cpoint in time\u201d) has a basic two-fold range of meanings: (1) \u201ctime of an event\u201d and (2) \u201ctime for an event\u201d (BDB 773 s.v. \u05e2\u05b5\u05ea). The latter has four sub-categories: (a) \u201cusual time,\u201d (b) \u201cthe proper, suitable or appropriate time,\u201d (c) \u201cthe appointed time,\u201d and (d) \u201cuncertain time.\u201d Here it connotes \u201ca proper, suitable time for an event\u201d (HALOT 900 s.v. \u05e2\u05b5\u05ea 6; BDB 773 s.v. \u05e2\u05b5\u05ea 2.b). Examples of this use include: \u201cit was the time for rain\u201d (Ezra 10:13); \u201ca time of judgment for the nations\u201d (Ezek 30:3); \u201cthere is an appropriate time for every occasion\u201d (Eccl 3:1); \u201cthe rain in its season\u201d (Deut 11:14; Jer 5:24); \u201cthe time for the harvest\u201d (Hos 2:11; Ps 1:3); \u201cfood in its season\u201d (Ps 104:27); \u201cthe right moment\u201d (Eccl 8:5); cf. HALOT 900 s.v. \u05e2\u05b5\u05ea 6."}, {"pk": 2842250, "translation": "NET", "book": 21, "chapter": 10, "verse": 18, "text": "Because of laziness the roof caves in, and because of idle hands the house leaks.", "comment": "tn Or \u201cthe rafters sink.\u201d
tn Heb \u201clowering of hands.\u201d"}, {"pk": 2842251, "translation": "NET", "book": 21, "chapter": 10, "verse": 19, "text": "Feasts are made for laughter, and wine makes life merry, but money is the answer for everything.", "comment": "tn Heb \u201cand wine gladdens life.\u201d
tn Heb \u201cbread.\u201d The term \u05dc\u05b6\u05d7\u05b6\u05dd (lekhem) is used literally of \u201cbread\u201d and figuratively (i.e., by metonymy) for a \u201cfeast\u201d (BDB 536\u201337 s.v. \u05dc\u05b6\u05d7\u05b6\u05dd). BDB suggests that \u05e2\u05b9\u05e9\u05c2\u05b4\u05d9\u05d4 \u05dc\u05b6\u05d7\u05b6\u05dd (\u2019osih lekhem) in Eccl 10:19 means \u201cmake a feast\u201d (BDB 537 s.v. \u05dc\u05b6\u05d7\u05b6\u05dd 1.a). This obscure line has occasioned numerous proposals: \u201ca feast is made for laughter\u201d (KJV, ASV, NIV); \u201cfeasts are made for laughter\u201d (NRSV); \u201cmen feast for merrymaking\u201d (Moffatt); \u201cmen prepare a meal for enjoyment\u201d (NASB); \u201cthe table has its pleasures\u201d (NEB); \u201cthey [i.e., rulers of v. 16] make a banquet for revelry\u201d (NJPS); \u201cpeople prepare a banquet for enjoyment\u201d (MLB); \u201cfor laughter they make bread and wine, that the living may feast\u201d (Douay); \u201cbread is made for laughter\u201d (RSV); \u201cbread [and oil] call forth merriment\u201d (NAB).
tn The subject of the verb is not specified. When active verbs have an unspecified subject, they are often used in a passive sense: \u201cBread [feasts] are made\u2026.\u201d
tn Or \u201cand [they think that] money is the answer for everything.\u201d"}, {"pk": 2842252, "translation": "NET", "book": 21, "chapter": 10, "verse": 20, "text": "Do not curse a king even in your thoughts, and do not curse the rich while in your bedroom; for a bird might report what you are thinking, or some winged creature might repeat your words.", "comment": "tn Perhaps the referent is people who are in authority because of their wealth.
tn Heb \u201cin chambers of your bedroom.\u201d
tn Heb \u201ca bird of the air.\u201d
tn Heb \u201cmight carry the voice.\u201d The article is used here with the force of a possessive pronoun.
tn Heb \u201ctell the matter.\u201d
tn The term \u201cyour\u201d does not appear in the Hebrew text, but is supplied in the translation for smoothness.
tn The Hebrew phrase \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc \u05d4\u05b7\u05db\u05bc\u05b0\u05e0\u05b8\u05e4\u05b7\u05d9\u05b4\u05dd (ba\u2019al hakk\u00ffnafayim, \u201cpossessor of wings\u201d) is an idiom for a winged creature, that is, a bird (e.g., Prov 1:17; see HALOT 143 s.v. \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc A.6; BDB 127 s.v. \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc 5.a). The term \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc (\u201cmaster; possessor\u201d) is the construct governing the attributive genitive \u05d4\u05b7\u05db\u05bc\u05b0\u05e0\u05b8\u05e4\u05b7\u05d9\u05b4\u05dd (\u201cwings\u201d); see IBHS 149-51 \u00a79.5.3b."}, {"pk": 2842253, "translation": "NET", "book": 21, "chapter": 11, "verse": 1, "text": "Send your grain overseas, for after many days you will get a return.", "comment": "tn Heb \u201cyour bread.\u201d The term \u05dc\u05b6\u05d7\u05b6\u05dd (lekhem) is traditionally rendered \u201cbread\u201d (KJV, NAB, RSV, NRSV, ASV, NASB, NIV, NJPS). However, 11:1\u20132 seems to deal with exporting goods overseas (D. R. Glenn, \u201cEcclesiastes,\u201d BKCOT, 1002-3). It is better to take \u05dc\u05b6\u05d7\u05b6\u05dd (\u201cbread\u201d) as a metonymy of product, standing for the grain and wheat from which bread is produced (e.g., Gen 41:54\u201355; 47:13, 15, 17, 19; 49:20; Num 15:19; 2 Kgs 18:32; Isa 28:28; 30:23; 36:17; 55:10; Jer 5:17; Ezek 48:18; Job 28:5; Ps 104:14; Prov 28:3); see HALOT 526 s.v. 1; BDB 537 s.v. 1.b. It is taken this way by several translations: \u201cgrain\u201d (NEB) and \u201cgoods\u201d (Moffatt). Qoheleth encouraged the export of grain products overseas in international trade.
tn The verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh, \u201cto send; to cast\u201d) refers to the action of sending something to someone (e.g., Neh 8:12; HALOT 1995 s.v. \u05e9\u05c1\u05dc\u05d7). The term is traditionally rendered here as \u201ccast\u201d (KJV, NAB, RES, ASV, NASB, NIV); however, some render it \u201csend\u201d (NJPS, NRSV, NEB). LXX uses \u1f00\u03c0\u03cc\u03c3\u03c4\u03b5\u03b9\u03bb\u03bf\u03bd (aposteilon, \u201csend\u201d).
tn Heb \u201cfind it.\u201d
tn Heb \u201cupon the surface of the waters.\u201d This is traditionally viewed as extolling generosity from which a reward will be reaped. On the other hand, some scholars suggest that the imagery deals with commercial business through maritime trade. M. Jastrow took this verse as advice to take risks in business by trusting one\u2019s goods or ships that will after many days return with a profit (A. Cohen, The Five Megilloth [SoBB], 181). Sea trade was risky in the ancient Near East, but it brought big returns to its investors (e.g., 1 Kgs 9:26\u201328; 10:22; Ps 107:23); see D. R. Glenn, \u201cEcclesiastes,\u201d BKCOT, 1002-3. The verse is rendered thus: \u201cSend your grain across the seas, and in time you will get a return\u201d (NEB); or \u201cTrust your goods far and wide at sea, till you get a good return after a while\u201d (Moffatt)."}, {"pk": 2842254, "translation": "NET", "book": 21, "chapter": 11, "verse": 2, "text": "Divide your merchandise among seven or even eight investments, for you do not know what calamity may happen on earth.", "comment": "tn The phrase \u201cseven or eight\u201d is a graded numerical saying depicting an indefinite plurality: \u201cThe collocation of a numeral with the next above it is a rhetorical device employed in numerical sayings to express a number, which need not, or cannot, be more exactly specified. It must be gathered from the context whether such formulae are intended to denote only an insignificant number (e.g., Is 17:6 \u201ctwo\u201d or at the most \u201cthree\u201d) or a considerable number (e.g., Mi 5:4). Sometimes, however, this juxtaposition serves to express merely an indefinite total, without the collateral idea of intensifying the lower by means of the higher number\u201d (GKC 437 \u00a7134.s). Examples: \u201cone\u201d or \u201ctwo\u201d (Deut 32:30; Jer 3:14; Job 33:14; 40:5; Ps 62:12); \u201ctwo\u201d or \u201cthree\u201d (2 Kgs 9:32; Isa 17:6; Hos 6:2; Amos 4:8; Sir 23:16; 26:28; 50:25); \u201cthree\u201d or \u201cfour\u201d (Jer 36:23; Amos 1:3\u201311; Prov 21:19; 30:15, 18; Sir 26:5); \u201cfour\u201d or \u201cfive\u201d (Isa 17:6); \u201csix\u201d or \u201cseven\u201d (Job 5:19; Prov 6:16); \u201cseven\u201d or \u201ceight\u201d (Mic 5:4; Eccl 11:2).
tn Heb \u201cgive a portion.\u201d
tn The term \u05e8\u05e2\u05d4 (lit. \u201cevil\u201d) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).
sn The phrase you do not know is repeated throughout this section (11:2, 5\u20136). Human beings are ignorant of the future. This should motivate a person to invest their financial resources wisely (11:1\u20133) and to work diligently (11:4\u20136).
tn The word \u201cinvestments\u201d is not in the Hebrew text; it is added here for clarity. This line is traditionally understood as an exhortation to be generous to a multitude of people (KJV, NAB, ASV, NASB, RSV, NRSV, NIV, NJPS); however, it is better taken as shrewd advice to not commit all one\u2019s possessions to a single venture (A. Cohen, The Five Megilloth [SoBB], 181). D. R. Glenn (\u201cEcclesiastes,\u201d BKCOT, 1003) writes: \u201cIn view of the possibility of disaster, a person should make prudent investments in numerous ventures rather than put all his \u2018eggs in one basket\u2019 (e.g., Gen 32:7\u20138 for a practical example of this advice).\u201d Several translations reflect this: \u201cDivide your merchandise among seven ventures, eight maybe\u201d (NEB); \u201cTake shares in several ventures\u201d (Moffatt)."}, {"pk": 2842255, "translation": "NET", "book": 21, "chapter": 11, "verse": 3, "text": "If the clouds are full of rain, they will empty themselves on the earth, and whether a tree falls to the south or to the north, the tree will lie wherever it falls."}, {"pk": 2842256, "translation": "NET", "book": 21, "chapter": 11, "verse": 4, "text": "He who watches the wind will not sow, and he who observes the clouds will not reap.", "comment": "sn This proverb criticizes those who are overly cautious. The farmer who waits for the most opportune moment to plant when there is no wind to blow away the seed, and to reap when there is no rain to ruin a ripe harvest, will never do anything but sit around waiting for the right moment."}, {"pk": 2842257, "translation": "NET", "book": 21, "chapter": 11, "verse": 5, "text": "Just as you do not know the path of the wind, or how the bones form in the womb of a pregnant woman, so you do not know the work of God who makes everything.", "comment": "tn The term \u201cform\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
tn Heb \u201cwhat is the way of the wind.\u201d Some take these words with what follows: \u201chow the spirit comes to the bones in the womb of a pregnant woman.\u201d There is debate whether \u05d4\u05b8\u05e8\u05d5\u05bc\u05d7\u05b7 \u05de\u05b7\u05d4\u05be\u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (mah-derekh haruakh) refers to the wind (\u201cthe path of the wind\u201d) or the human spirit of a child in the mother\u2019s womb (\u201chow the spirit comes\u201d). The LXX understood it as the wind: \u201cthe way of the wind\u201d (\u1f21 \u1f41\u03b4\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2, Jh Jodos tou pneumatos); however, the Targum and Vulgate take it as the human spirit. The English versions are divided: (1) spirit: \u201cthe way of the spirit\u201d (KJV, YLT, Douay); \u201cthe breath of life\u201d (NAB); \u201chow a pregnant woman comes to have\u2026a living spirit in her womb\u201d (NEB); \u201chow the lifebreath passes into the limbs within the womb of the pregnant woman\u201d (NJPS); \u201chow the spirit comes to the bones in the womb of a woman with child\u201d (RSV); \u201chow the breath comes to the bones in the mother\u2019s womb\u201d (NRSV); and (2) wind: \u201cthe way of the wind\u201d (ASV, RSV margin); \u201cthe path of the wind\u201d (NASB, NIV); and \u201chow the wind blows\u201d (MLB, Moffatt).
tn Heb \u201cthe one who is full.\u201d The feminine adjective \u05de\u05b0\u05dc\u05b5\u05d0\u05b8\u05d4 (m\u00ffle\u2019ah, from \u05de\u05b8\u05dc\u05b5\u05d0, male\u2019, \u201cfull\u201d) is used as a substantive referring to a pregnant woman whose womb is filled with her infant (HALOT 584 s.v. \u05de\u05b8\u05dc\u05b5\u05d0 2; BDB 571 s.v. \u05de\u05b8\u05dc\u05b5\u05d0). This term is used in reference to a pregnant woman in later Hebrew (HALOT 584 s.v. \u05de\u05b8\u05dc\u05b5\u05d0). The LXX understood the term in this sense: \u03ba\u03c5\u03bf\u03c6\u03bf\u03c1\u03bf\u03cd\u03c3\u03b7\u03c2 (kuoforoushs, \u201cpregnant woman\u201d)."}, {"pk": 2842258, "translation": "NET", "book": 21, "chapter": 11, "verse": 6, "text": "Sow your seed in the morning, and do not stop working until the evening; for you do not know which activity will succeed \u2014 whether this one or that one, or whether both will prosper equally.", "comment": "tn The terms \u201cmorning\u201d (\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8, boqer) and \u201cevening\u201d (\u05e2\u05b6\u05e8\u05b6\u05d1, \u2019erev) form a merism (a figure of speech using two polar extremes to include everything in between) that connotes \u201cfrom morning until evening.\u201d The point is not that the farmer should plant at two times in the day (morning and evening), but that he should plant all day long (from morning until evening). This merism is reflected in several translations: \u201cin the morning\u2026until evening\u201d (NEB, Moffatt).
tn The term \u201cactivity\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
tn The verb \u05db\u05bc\u05b8\u05e9\u05c1\u05b5\u05e8 (kasher, \u201cto prosper\u201d) is used metonymically to denote \u201cwill succeed.\u201d In 11:10, it means \u201cskill in work.\u201d
tn Or \u201ctogether.\u201d
tn Heb \u201cdo not let your hand rest.\u201d The Hebrew phrase \u201cdo not let your hand rest\u201d is an idiom that means \u201cdo not stop working\u201d or \u201cdo not be idle\u201d (e.g., Eccl 7:18); cf. BDB 628 s.v. \u05e0\u05d5\u05bc\u05d7\u05b7 B.1. Several English versions capture the sense of the idiom well: \u201cdo not stop working\u201d (NEB); \u201cdo not be idle\u201d (MLB); \u201clet not your hand be idle\u201d (NAB); \u201clet not your hands be idle\u201d (NIV); \u201cstay not your hand\u201d (Moffatt). The term \u201chand\u201d is a synecdoche of part (i.e., do not let your hand rest) for the whole person (i.e., do not allow yourself to stop working)."}, {"pk": 2842259, "translation": "NET", "book": 21, "chapter": 11, "verse": 7, "text": "Light is sweet, and it is pleasant for a person to see the sun.", "comment": "tn The Hebrew term \u05de\u05b8\u05ea\u05d5\u05b9\u05e7 (matoq, \u201csweet\u201d) is often used elsewhere in reference to honey. The point is that life is sweet and should be savored like honey.
tn The term \u201clight\u201d (\u05d4\u05b8\u05d0\u05d5\u05b9\u05e8, ha\u2019or) is used figuratively (metonymy of association) in reference to \u201clife\u201d (e.g., Job 3:20; 33:30; Ps 56:14). By contrast, death is described as \u201cdarkness\u201d (e.g., Eccl 11:8; 12:6\u20137).
tn The idiom \u201cto see the sun\u201d (both \u05e8\u05b8\u05d0\u05b8\u05d4 \u05d4\u05b8\u05e9\u05c1\u05bc\u05b8\u05de\u05b6\u05e9\u05c1, ra\u2019ah hashamesh, and \u05d7\u05b8\u05d6\u05b8\u05d4 \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05de\u05b6\u05e9\u05c1, khazah hashamesh) is an idiom meaning \u201cto be alive\u201d (e.g., Ps 58:9; Eccl 6:5; 7:11; 11:7); cf. BDB 1039 s.v. \u05e9\u05c1\u05b6\u05de\u05b6\u05e9\u05c1 4.b. The opposite idiom, \u201cthe sun is darkened,\u201d refers to the onset of old age and death (Eccl 12:2).
tn Heb \u201cto the eyes.\u201d The term \u201ceyes\u201d is a synecdoche of part (i.e., eyes) for the whole person. Used with the idiom \u201cto see the sun\u201d (i.e., to be alive), Qoheleth is simply saying that the experience of a life is a pleasant thing that should be savored."}, {"pk": 2842260, "translation": "NET", "book": 21, "chapter": 11, "verse": 8, "text": "So, if a man lives many years, let him rejoice in them all, but let him remember that the days of darkness will be many \u2014 all that is about to come is obscure.", "comment": "tn The phrase \u201cthe days of darkness\u201d refers to the onset of old age (Eccl 12:1\u20135) and the inevitable experience of death (Eccl 11:7\u20138; 12:6\u20137). Elsewhere, \u201cdarkness\u201d is a figure of speech (metonymy of association) for death (Job 10:21\u201322; 17:13; 18:18).
tn The term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel) here means \u201cobscure,\u201d that is, unknown. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of \u201cobscure; dark; difficult to understand; enigmatic\u201d (see HALOT 236\u201337 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc; BDB 210\u201311 s.v. I \u05d4\u05b6\u05d1\u05b6\u05dc). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8)."}, {"pk": 2842261, "translation": "NET", "book": 21, "chapter": 11, "verse": 9, "text": "Rejoice, young man, while you are young, and let your heart cheer you in the days of your youth. Follow the impulses of your heart and the desires of your eyes, but know that God will judge your motives and actions.", "comment": "tn Heb \u201cin your youth\u201d; or \u201cin your childhood.\u201d
tn Heb \u201cwalk in the ways of your heart.\u201d
tn Heb \u201cand know that concerning all these God will bring you into judgment.\u201d The point is not that following one\u2019s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God\u2019s moral standards.
tn Heb \u201cthe sight.\u201d"}, {"pk": 2842262, "translation": "NET", "book": 21, "chapter": 11, "verse": 10, "text": "Banish emotional stress from your mind. and put away pain from your body; for youth and the prime of life are fleeting.", "comment": "tn In light of the parallelism, \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah) does not refer to ethical evil, but to physical injury, pain, deprivation or suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 12:1; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 4.b; BDB 949 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 2. This sense is best captured as \u201cpain\u201d (NASB, RSV, NRSV, MLB, Moffatt) or \u201cthe troubles [of your body]\u201d (NEB, NIV), rather than \u201cevil\u201d (KJV, ASV, YLT, Douay) or \u201csorrow\u201d (NJPS).
tn The verb \u05e1\u05d5\u05bc\u05e8 (sur, \u201cto remove\u201d) normally depicts a concrete action of removing a physical object from someone\u2019s presence (HALOT 748 s.v. \u05e1\u05d5\u05e8 1). Here, it is used figuratively (hypocatastasis) of the emotional/psychological action of banishing unnecessary emotional stress from one\u2019s mind. The Hiphil usage means \u201cto remove; to abolish; to keep away; to turn away; to push aside\u201d (HALOT 748 s.v. 1). The English versions render this term in a variety of ways, none of which is very poetic: \u201cremove\u201d (KJV, RSV, ASV, NASB); \u201cturn aside\u201d (YLT); \u201cward off\u201d (NAB); and \u201cbanish\u201d (NEB, MLB, NIV, NRSV, NJPS, Moffatt).
tn The root \u201cvexation\u201d (\u05db\u05bc\u05b7\u05e2\u05b7\u05e1, ka\u2019as) has a broad range of meanings: \u201canger\u201d (Deut 4:25; 9:18), \u201cirritation\u201d (Deut 32:21), \u201coffend\u201d (2 Kgs 23:26; Neh 3:37), \u201cvexation\u201d or \u201cfrustration\u201d (Ezek 20:28), \u201cgrief\u201d (1 Sam 1:6), and \u201cworry\u201d (Ps 112:10; Eccl 7:9); cf. HALOT 491 s.v. \u05db\u05bc\u05b7\u05e2\u05b7\u05e1. Here, it refers in general to unnecessary emotional stress and anxiety that can deprive a person of the legitimate enjoyment of life and its temporal benefits.
tn Heb \u201cyour heart.\u201d
tn Heb \u201cyour flesh.\u201d
tn Or \u201cchildhood.\u201d
tn Or \u201cyouth\u201d; Heb \u201cblack hair\u201d or \u201cthe dawn [of life].\u201d The feminine noun \u05d4\u05b7\u05e9\u05c1\u05bc\u05b7\u05d7\u05b2\u05e8\u05d5\u05bc\u05ea (hashakharut) is a hapax legomenon, occurring only here. There is debate whether it is from \u05e9\u05c1\u05b8\u05d7\u05b9\u05e8 (shakhor) which means \u201cblack\u201d (i.e. black hair, e.g., Lev 13:31, 37; Song 5:11; HALOT 1465 s.v. \u05e9\u05c1\u05d7\u05e8; BDB 1007 s.v. \u05e9\u05c1\u05b8\u05d7\u05b9\u05e8 and \u05e9\u05c1\u05b8\u05d7\u05b7\u05e8) or \u05e9\u05c1\u05b7\u05d7\u05b7\u05e8 (shakhar) which means \u201cdawn\u201d (e.g., Gen 19:15; Job 3:9; Song 6:10; HALOT 1466\u201367 s.v. \u05e9\u05c1\u05b8\u05d7\u05b7\u05e8). If this term is from \u05e9\u05c1\u05b8\u05d7\u05b9\u05e8 it is used in contrast to gray hair that characterizes old age (e.g., Prov 16:31; 20:29). This would be a figure (metonymy of association) for youthfulness. On the other hand, if the term is from \u05e9\u05c1\u05b7\u05d7\u05b7\u05e8 it connotes the \u201cdawn of life\u201d or \u201cprime of life.\u201d This would be a figure (hypocatastasis) for youthfulness. In either case, the term is a figure for \u201cyouth\u201d or \u201cprime of life,\u201d as the parallel term \u05d4\u05b7\u05d9\u05bc\u05b7\u05dc\u05b0\u05d3\u05d5\u05bc\u05ea (hayyaldut, \u201cyouth\u201d or \u201cchildhood\u201d) indicates. The term is rendered variously in the English versions: \u201cblack hair\u201d (NJPS); \u201cthe dawn of youth\u201d (NAB); \u201cthe dawn of life\u201d (ASV, MLB, RSV, NRSV); \u201cthe prime of life\u201d (NEB, NASB); \u201cvigor\u201d (NIV); \u201cyouth\u201d (KJV); and \u201cmanhood\u201d (Moffatt). The plural forms of \u05d4\u05b7\u05e9\u05c1\u05bc\u05b7\u05d7\u05b2\u05e8\u05d5\u05bc\u05ea and \u05d4\u05b7\u05d9\u05bc\u05b7\u05dc\u05b0\u05d3\u05d5\u05bc\u05ea are examples of the plural of state or condition that a person experiences for a temporary period of time, e.g., \u05d6\u05b0\u05e7\u05bb\u05e0\u05b4\u05d9\u05dd (z\u00ffqunim, \u201cold age\u201d); \u05e0\u05b0\u05e2\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd (n\u00ff\u2019urim, \u201cyouth\u201d); and \u05e2\u05b2\u05dc\u05d5\u05bc\u05de\u05b4\u05d9\u05dd (\u2019alumim, \u201cyouthfulness\u201d); see IBHS 121 \u00a77.4.2b.
tn The term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel, \u201cvanity\u201d) often connotes the temporal idea \u201cfleeting\u201d (e.g., Prov 31:30; Eccl 3:19; 6:12; 7:15; 9:9). This nuance is suggested here by the collocation of \u201cyouth\u201d (\u05d4\u05b7\u05d9\u05bc\u05b7\u05dc\u05b0\u05d3\u05d5\u05bc\u05ea, hayyaldut) and \u201cthe prime of life\u201d (\u05d4\u05b7\u05e9\u05c1\u05bc\u05b7\u05d7\u05b2\u05e8\u05d5\u05bc\u05ea, hashakharut)."}, {"pk": 2842263, "translation": "NET", "book": 21, "chapter": 12, "verse": 1, "text": "So remember your Creator in the days of your youth \u2014 before the difficult days come, and the years draw near when you will say, \u201cI have no pleasure in them\u201d;", "comment": "tn The imperative \u05d6\u05b0\u05db\u05b9\u05e8 (zekhor, \u201cRemember!\u201d) is a figurative expression (metonymy of association) for obeying God and acknowledging his lordship over one\u2019s life (e.g., Num 15:40; Deut 8:18; Pss 42:6\u20137; 63:6\u20138; 78:42; 103:18; 106:7; 119:52, 55; Jer 51:50; Ezek 20:43; Jonah 2:7; Mal 4:4). The exhortation to fear God and obey his commands in 12:13\u201314 spells out what it means to \u201cremember\u201d God.
tn The adjective \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cevil\u201d) does not refer here to ethical evil, but to physical difficulty, injury, pain, deprivation and suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 11:10; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 4.b; BDB 949 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 2.
tn The temporal adjective \u05e2\u05b7\u05d3 (\u2019ad, \u201cbefore\u201d) appears three times in 12:1\u20137 (vv. 1b, 2a, 6a). Likewise, the temporal preposition \u05d1\u05bc\u05b0 (bet, \u201cwhen\u201d) is repeated (vv. 3a, 4b). These seven verses comprise one long sentence in Hebrew: The main clause is 12:1a (\u201cRemember your Creator in the days of your youth\u201d), while 12:1b\u20137 consists of five subordinate temporal clauses (\u201cbefore\u2026before\u2026when\u2026when\u2026before\u2026\u201d)."}, {"pk": 2842264, "translation": "NET", "book": 21, "chapter": 12, "verse": 2, "text": "before the sun and the light of the moon and the stars grow dark, and the clouds disappear after the rain;", "comment": "tn Heb \u201cthe light and the moon and the stars.\u201d The phrase \u201cthe light and the moon\u201d is a hendiadys (two separate terms denoting one idea) or perhaps even a hendiatris (three separate terms denoting one idea) for \u201cthe light of the moon and stars\u201d (e.g., Gen 1:14).
tn The verb \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto return\u201d) here denotes \u201cto desist\u201d (HALOT 1430 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 3). It pictures the disappearance of the clouds as a result of the precipitation of their contents."}, {"pk": 2842265, "translation": "NET", "book": 21, "chapter": 12, "verse": 3, "text": "when those who keep watch over the house begin to tremble, and the virile men begin to stoop over, and the grinders begin to cease because they grow few, and those who look through the windows grow dim,", "comment": "tn Heb \u201cthe watchers of the house.\u201d
tn The verb \u05d6\u05b0\u05d5\u05bc\u05e2\u05b7 (z\u00ffua\u2019, \u201cto tremble\u201d) probably does not refer to physical tremors but to trembling in fear (e.g., Esth 5:9; Hab 2:7; Sir 48:12); cf. HALOT 267 s.v. \u05d6\u05d5\u05e2). At the onset of old age, those who had been the most courageous during their youth suddenly become fearful.
tn The verb \u05e2\u05b8\u05d5\u05b7\u05ea (\u2019avat, \u201cto bend; to stoop\u201d) means \u201cto be stooped\u201d (HALOT 804 s.v. \u05e2\u05d5\u05ea) rather than \u201cto bend themselves\u201d (BDB 736 s.v. \u05e2\u05d5\u05ea). The perfect tense may be taken in an ingressive sense (\u201cbegin to stoop over\u201d).
tn The term \u05d4\u05b7\u05d8\u05bc\u05b9\u05d7\u05b2\u05e0\u05d5\u05b9\u05ea (hattokhanot, Qal active participle feminine plural from \u05d8\u05b8\u05d7\u05b7\u05df, takhan, \u201cto grind\u201d) is a double entendre. In its literal sense, it refers to female mill-grinders; in its figurative sense, it refers to molar teeth (HALOT 374 s.v. *\u05d8\u05b9\u05d7\u05b2\u05e0\u05b8\u05d4). The related Hebrew noun \u05d8\u05b7\u05d7\u05b2\u05e0\u05b8\u05d4 (takhanah) refers to a \u201cmill,\u201d and the related Arabic noun tahinat means \u201cmolar tooth\u201d (HALOT 374 s.v. *\u05d8\u05b7\u05d7\u05b2\u05e0\u05b8\u05d4).
tn The verb \u05d7\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 (khashakh, \u201cto grow dim\u201d) is used elsewhere in reference to failing eyesight (e.g., Ps 69:24; Lam 5:17); see HALOT 361 s.v. \u05d7\u05e9\u05c1\u05da 2. Therefore, the phrase \u201cthose who look through the windows\u201d is probably a figurative description of the eyes, picturing failing eyesight at the onset of old age."}, {"pk": 2842266, "translation": "NET", "book": 21, "chapter": 12, "verse": 4, "text": "and the doors along the street are shut; when the sound of the grinding mill grows low, and one is awakened by the sound of a bird, and all their songs grow faint,", "comment": "tn The noun \u05d8\u05b7\u05d7\u05b2\u05e0\u05b8\u05d4 (takhanah) refers to a \u201cgrinding-mill\u201d where grain is ground into flour (HALOT 374 s.v. \u05d8\u05b7\u05d7\u05b2\u05e0\u05b8\u05d4). The term is here used as a double entendre, figuratively describing the loss of one\u2019s teeth at the onset of old age. The figurative usage also draws upon the polysemantic nature of this noun; the related Arabic root tahinat means \u201cmolar tooth\u201d (HALOT 374 s.v. *\u05d8\u05b9\u05d7\u05b2\u05e0\u05b8\u05d4).
tn Heb \u201crises up.\u201d The verb \u05e7\u05d5\u05bc\u05dd (qum, \u201cto arise\u201d) refers to being awakened from sleep in the middle of the night by a sound (e.g., Exod 12:30; 1 Sam 3:6, 8) and waking up early in the morning (e.g., Gen 24:54; Judg 16:3; Ruth 3:14; Neh 2:12; Job 14:12; 24:14); see HALOT 1086 s.v. \u05e7\u05d5\u05bc\u05dd 1; BDB 877 s.v. \u05e7\u05d5\u05bc\u05dd 1.a. Here it describes one of the frustrations of old age: the elderly person is unable to get a full night\u2019s sleep because every little sound awakens him in the middle of the night or too early in the morning.
tn The term \u201ctheir\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
tn Heb \u201call the daughters of song.\u201d The expression \u201cthe daughters of song\u201d (\u05d1\u05bc\u05b0\u05e0\u05d5\u05b9\u05ea \u05d4\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9\u05e8, b\u00ffnot hashir) is an idiom for \u201csongs; musical sounds; melodious notes\u201d (HALOT 166 s.v. I \u05d1\u05bc\u05b7\u05ea 2; BDB 123 s.v. \u05d1\u05bc\u05b7\u05ea 5; GKC 418 \u00a7128.v). The genitive \u05d4\u05b7\u05e9\u05c1\u05bc\u05b4\u05d9\u05e8 (\u201csong\u201d) represents the nature, quality, character or condition of the construct \u05d1\u05bc\u05b0\u05e0\u05d5\u05b9\u05ea (\u201cdaughters\u201d); see IBHS 149-51 \u00a79.5.3b. The idiom refers to the musical songs sung during one\u2019s youth or to the ability to hear songs that are sung. This line is lamenting the loss of hearing which occurs at the onset of old age.
tn Heb \u201care brought low.\u201d"}, {"pk": 2842267, "translation": "NET", "book": 21, "chapter": 12, "verse": 5, "text": "and they are afraid of heights and the dangers in the street; the almond blossoms grow white, and the grasshopper drags itself along, and the caper berry shrivels up \u2014 because man goes to his eternal home, and the mourners go about in the streets \u2014", "comment": "tn The verb \u05e0\u05e6\u05e5 (\u201cto blossom\u201d) is a geminate verb (II = III) that, in this case, is written with a matres lectionis (plene spelling) rather than the normal spelling of \u05d5\u05d9\u05e0\u05e5 (GKC 204 \u00a773.g). The Hiphil verb \u05d9\u05b8\u05e0\u05b5\u05d0\u05e5 (yane\u2019ts) is from the root \u05e0\u05e6\u05e5 \u201cto shine; to sparkle; to blossom\u201d (HALOT 717 s.v. \u05e0\u05e6\u05e5; BDB 665 s.v. \u05e0\u05b8\u05e6\u05b7\u05e5). It is used in reference to almond blossoms whose color progresses from pink to white as they ripen (e.g., Song 6:11). This is an appropriate metaphor (comparison of sight) to describe white hair that often accompanies the onset of old age.
tn The Hebrew noun \u05d7\u05b7\u05ea\u05b0\u05d7\u05b7\u05ea\u05bc\u05b4\u05d9\u05dd (khatkhattim) literally means \u201cterrors\u201d (HALOT 363 s.v. \u05d7\u05b7\u05ea\u05b0\u05d7\u05b7\u05ea; BDB 369 s.v. \u05d7\u05b7\u05ea\u05b0\u05d7\u05b7\u05ea). Here it is used as a metonymy (cause for effect) to refer to dangers that cause the elderly to be fearful of going outside or walking along the streets. The form \u05d7\u05b7\u05ea\u05b0\u05d7\u05b7\u05ea\u05bc\u05b4\u05d9\u05dd is a reduplicated noun stem from the root \u05d7\u05ea\u05ea (\u201cterror\u201d); HALOT 363 s.v. \u05d7\u05b7\u05ea\u05b0\u05d7\u05b7\u05ea; BDB 369 s.v. \u05d7\u05b7\u05ea\u05b0\u05d7\u05b7\u05ea. The reduplication of the noun stem intensifies its meaning: the noun \u05d7\u05b4\u05ea\u05bc\u05b7\u05ea (khittat) means \u201cterror,\u201d so the intensified reduplicated form \u05d7\u05b7\u05ea\u05b0\u05d7\u05b7\u05ea (khatkhat) connotes something like \u201cgreat terror\u201d (see S. Moscati, Comparative Grammar, 78-79, \u00a712.9-13). The plural form \u05d7\u05b7\u05ea\u05b0\u05d7\u05b7\u05ea\u05bc\u05b4\u05d9\u05dd (\u201cgreat terrors\u201d) denotes plural of number (more than one) or plural of intensity (which would further intensify the experience of fear); see IBHS 122 \u00a77.4.3a.
tn The noun \u05e9\u05c1\u05b8\u05e7\u05b5\u05d3 (shaqed) is used in the OT in reference to the \u201calmond nut\u201d (e.g., Gen 43:11; Num 17:23) and metonymically (product for thing producing it) for the \u201calmond tree\u201d (e.g., Jer 1:11); cf. HALOT 1638 s.v. \u05e9\u05c1\u05b8\u05e7\u05b5\u05d3; BDB 1052 s.v. \u05e9\u05c1\u05b8\u05e7\u05b5\u05d3 2.
tn Or \u201clocust.\u201d
tn The verb \u05e1\u05b8\u05d1\u05b7\u05dc (saval, \u201cto bear a heavy load\u201d) means \u201cto drag oneself along\u201d as a burden (BDB 687 s.v. \u05e1\u05b8\u05d1\u05b7\u05dc) or \u201cto become thick; to move slowly forward; to clear off\u201d (HALOT 741 s.v. \u05e1\u05d1\u05dc).
tn The noun \u05d0\u05b2\u05d1\u05b4\u05d9\u05bc\u05d5\u05b9\u05e0\u05b8\u05d4 (\u2019aviyyonah, \u201ccaper berry, caper fruit\u201d) is a hapax legomenon, occurring only here in the Hebrew Bible. It refers to the Capparis spinosa fruit which was eaten as an aphrodisiac in the ancient Near East (HALOT 5 s.v. \u05d0\u05b2\u05d1\u05b4\u05d9\u05bc\u05d5\u05b9\u05e0\u05b8\u05d4; BDB 2\u20133 s.v. \u05d0\u05b2\u05d1\u05b4\u05d9\u05bc\u05d5\u05b9\u05e0\u05b8\u05d4). There are two options for the interpretation of this figure: (1) At the onset of old age, the sexual virility that marked one\u2019s youth is nothing more than a distant memory, and even aphrodisiacs fail to stimulate sexual desire to allow for sexual intercourse. (2) The onset of old age is like the shriveling up of the caper berry fruit; the once virile youth has passed his prime just like a shriveled caper berry can no longer provide a sexual stimulant.
tc The MT vocalizes consonantal \u05d5\u05ea\u05e4\u05e8 as \u05d5\u05b0\u05ea\u05b8\u05e4\u05b5\u05e8 (v\u00fftafer, conjunction + Hiphil imperfect 3rd person feminine singular from \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8, parar, \u201cto burst\u201d). However, an alternate vocalization tradition of \u05d5\u05b0\u05ea\u05bb\u05e4\u05bc\u05b7\u05e8 (v\u00fftupar, conjunction + Hophal imperfect 3rd person feminine singular \u201cto be broken down\u201d) is reflected in the LXX which reads \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b1\u03c3\u03ba\u03b5\u03b4\u03b1\u03c3\u03b8\u1fc7 (kai diaskedasqh, \u201cis scattered\u201d) and Symmachus \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b1\u03bb\u03c5\u03b8\u1fc7 (kai dialuqh, \u201cis broken up\u201d) which is followed by the Syriac. On the other hand, Aquila\u2019s \u03ba\u03b1\u1f76 \u03ba\u03b1\u03c1\u03c0\u03b5\u03cd\u03c3\u03b5\u03b9 (kai karpeusei, \u201care enjoyed,\u201d of fruits) reflects \u05d5\u05b0\u05ea\u05b4\u05e4\u05b0\u05e8\u05b6\u05d4 (Qal imperfect 3rd person feminine singular from \u05e4\u05b8\u05e8\u05b7\u05d4, \u201cto bear fruit\u201d); this does not reflect an alternate reading but a translator\u2019s error in word division between \u05d5\u05b0\u05ea\u05b8\u05e4\u05b5\u05e8 \u05d4\u05b8\u05d0\u05b2\u05d1\u05b4\u05d9\u05bc\u05d5\u05b9\u05e0\u05b8\u05d4 (v\u00fftafer ha\u2019aviyyonah, \u201cthe caper berry bursts\u201d) and \u05d5\u05b0\u05ea\u05b4\u05e4\u05b0\u05e8\u05b6\u05d4 \u05d0\u05b2\u05d1\u05b4\u05d9\u05bc\u05d5\u05b9\u05e0\u05b8\u05d4 (v\u00fftifreh \u2019aviyyonah, \u201cthe caper berry bears fruit\u201d).tn Or \u201cfails\u201d; or \u201cbursts.\u201d The meaning of the verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar, \u201cto break; to make ineffectual\u201d) is debated: (1) \u201cto be ineffectual,\u201d that is, to fail to provide sexual power as an aphrodisiac, or (2) \u201cto break; to burst,\u201d that is, the caper berry fruit shrivels as it lingers on its branch beyond its period of ripeness (HALOT 975 s.v. \u05e4\u05e8\u05e8 2.f; BDB 830 s.v. I. \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 2.d).
tn In the construct phrase \u05d1\u05bc\u05b5\u05d9\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05de\u05d5\u05b9 (bet \u2019olamo, \u201chouse of his eternity\u201d), the genitive \u05e2\u05d5\u05b9\u05dc\u05b8\u05de\u05d5\u05b9 (\u201ceternity\u201d) functions as an attributive adjective: \u201chis eternal home.\u201d This is an idiom for the grave as the resting place of the body (e.g., Ps 49:12 [11]; Job 7:9; 14:10\u201312; Eccl 12:5) or Sheol as the residence of the dead (e.g., Job 17:13; 30:23); see HALOT 124 s.v. I \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea 2; 799 (5); BDB 109 s.v. \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea 1.d. For example, the term \u05d1\u05bc\u05b5\u05d9\u05ea (\u201chouse\u201d) is used in Job 30:23 in parallelism with \u201cdeath\u201d (\u05de\u05b8\u05d5\u05b6\u05ea, mavet). The same idiom appears in postbiblical Hebrew: \u201cthe house of eternity\u201d (\u05d1\u05bc\u05b5\u05d9\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd, bet \u2019olam) is a euphemism for a burial ground or cemetery (e.g., Lamentations Rabbah 1:5); see Jastrow 1084-85 s.v. \u05e2\u05b8\u05dc\u05b7\u05dd III. This idiom is also found in a Moabite text in reference to the grave (Deir Alla Inscription 2:6). A similar idiom is found in Phoenician and Palmyrene in reference to the grave (DISO 35). The idiom appears to have originated in Egyptian literature (H. A. Hoffner, TDOT 2:113). See F. Cumont, Afterlife in Roman Paganism, 48-50."}, {"pk": 2842268, "translation": "NET", "book": 21, "chapter": 12, "verse": 6, "text": "before the silver cord is removed, or the golden bowl is broken, or the pitcher is shattered at the well, or the water wheel is broken at the cistern \u2014", "comment": "tn The term \u05d2\u05bc\u05b7\u05dc\u05b0\u05d2\u05bc\u05b7\u05dc (galgal, \u201cwheel\u201d) refers to the \u201cwater wheel\u201d or \u201cpaddle wheel\u201d for drawing water from a well (HALOT 190 s.v. I \u05d2\u05bc\u05b7\u05dc\u05b0\u05d2\u05bc\u05b7\u05dc 2; BDB 165 s.v. \u05d2\u05bc\u05b7\u05dc\u05b0\u05d2\u05bc\u05b7\u05dc 1.b). This Hebrew noun is related to the Akkadian term gulgullu (\u201cpot\u201d), as well as Phoenician (?) \u05d2\u05dc\u05d2\u05dc (\u201cwheel for drawing water\u201d). The Latin term girgillus (\u201clever for the bucket\u201d) is a late derivation from this term. See G. Dalman, Arbeit und Sitte in Pal\u00e4stina, 2:225-28.
tn Heb \u201cwater-spring.\u201d"}, {"pk": 2842269, "translation": "NET", "book": 21, "chapter": 12, "verse": 7, "text": "and the dust returns to the earth as it was, and the life\u2019s breath returns to God who gave it.", "comment": "tn Or \u201cspirit.\u201d The likely referent is the life\u2019s breath that originates with God. See Eccl 3:19, as well as Gen 2:7; 6:17; 7:22."}, {"pk": 2842270, "translation": "NET", "book": 21, "chapter": 12, "verse": 8, "text": "\u201cAbsolutely futile!\u201d laments the Teacher, \u201cAll of these things are futile!\u201d", "comment": "tn The term \u05d4\u05b6\u05d1\u05b6\u05dc (hevel, \u201cfutile\u201d) is repeated three times within the six words of this verse for emphasis. See footnote on \u201cfutile\u201d at 1:2.sn Absolutely futile!\u2026All of these things are futile! This motto is the theme of the book. Its occurs at the beginning (1:2) and end of the book (12:8), forming an envelope structure (inclusio). Everything described in 1:2\u201412:8 is the supporting proof of the thesis of 1:2. With few exceptions (e.g., 2:24\u201326; 3:14\u201315; 11:9\u201312:1, 9), everything described in 1:2\u201412:8 is characterized as \u201cfutile\u201d (\u05d4\u05b6\u05d1\u05b6\u05dc, hevel).
tn Heb \u201cfutility of futilities.\u201d The phrase \u201cabsolutely futile\u201d (\u05d4\u05b2\u05d1\u05b6\u05dc \u05d4\u05b2\u05d1\u05b8\u05dc\u05b4\u05d9\u05dd, havel havalim) is a superlative genitive construction (GKC 431 \u00a7133.i). See note on \u201cfutile\u201d at 1:2.
tn Elsewhere in the book, the author is identified with the anarthrous term \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea (qohelet, Eccl 1:1, 2, 12; 7:27; 12:9, 10); however, in 12:8 it is used with the article, indicating that it is a professional title rather than a personal surname: \u05d4\u05b7\u05e7\u05bc\u05d5\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea (haqqohelet, \u201cthe Teacher\u201d). Numerous English translations render \u05e7\u05b9\u05d4\u05b6\u05dc\u05b6\u05ea as a professional title: \u201cthe Speaker\u201d (NEB, Moffatt); \u201cthe Preacher\u201d (KJV, RSV, YLT, MLB, ASV, NASB); \u201cthe Teacher\u201d (NIV, NRSV); \u201cthe Leader of the Assembly\u201d (NIV margin); \u201cthe Assembler\u201d (NJPS margin). Others render it as a personal surname: \u201cKoheleth\u201d (JPS, NJPS) and \u201cQoheleth\u201d (NAB, NRSV margin).
tn Heb \u201cEverything.\u201d The term is rendered \u201call of these things\u201d for clarity. Although \u05db\u05bc\u05b9\u05dc (kol, \u201ceverything; all\u201d) is often used in an absolute or comprehensive sense (BDB 481 s.v. \u05db\u05bc\u05b9\u05dc 1), it is frequently used as a synecdoche of the general for the specific, that is, its sense is limited contextually to the topic at hand (BDB 482 s.v. 2). This is particularly true of \u05d4\u05b7\u05db\u05bc\u05b9\u05dc (hakkol, BDB 482 s.v. 2.b) in which the article particularizes or limits the referent to the contextual or previously mentioned topic (e.g., Gen 16:12; 24:1; Exod 29:24; Lev 1:9, 13; 8:27; Deut 2:36; Josh 11:19 [see 2 Sam 19:31; 1 Kgs 14:26 = 2 Chr 12:9]; 21:43; 1 Sam 30:19; 2 Sam 17:3; 23:5; 24:23; 1 Kgs 6:18; 2 Kgs 24:16; Isa 29:11; 65:8; Jer 13:7, 10; Ezek 7:14; Pss 14:3; 49:18; 1 Chr 7:5; 28:19; 29:19; 2 Chr 28:6; 29:28; 31:5; 35:7; 36:17\u201318; Ezra 1:11; 2:42; 8:34\u201335; 10:17; Eccl 5:8). Thus, \u201call\u201d does not always mean \u201call\u201d absolutely or universally in comprehension. In several cases the context limits its reference to two classes of objects/issues being discussed, so \u05d4\u05b7\u05db\u05bc\u05b9\u05dc means \u201cboth\u201d (e.g., 2:14; 3:19: 9:1, 2). Thus, \u05d4\u05b7\u05db\u05bc\u05b9\u05dc (\u201call; everything\u201d) refers only to what Qoheleth characterizes as \u201cfutile\u201d (\u05d4\u05b6\u05d1\u05b6\u05dc, hevel) in the context. This does not mean that everything is futile. For example, fearing God is not \u201cfutile\u201d (2:26; 3:14\u201315; 11:9\u201310; 12:1, 9, 13\u201314). Only those objects/issues that are contextually placed under \u05db\u05bc\u05b9\u05dc are designated as \u201cfutile\u201d (\u05d4\u05b6\u05d1\u05b6\u05dc)."}, {"pk": 2842271, "translation": "NET", "book": 21, "chapter": 12, "verse": 9, "text": "Not only was the Teacher wise, but he also taught knowledge to the people; he carefully evaluated and arranged many proverbs.", "comment": "tn The verb \u05ea\u05bc\u05b8\u05e7\u05b7\u05df (taqan, \u201cto make straight\u201d) connotes \u201cto put straight\u201d or \u201cto arrange in order\u201d (HALOT 1784 s.v. \u05ea\u05e7\u05df; BDB 1075 s.v. \u05ea\u05bc\u05b8\u05e7\u05b7\u05df).This may refer to Qoheleth\u2019s activity in compiling a collection of wisdom sayings in an orderly manner, or writing the wisdom sayings in a straightforward, direct manner.
tn Heb \u201che weighed and studied.\u201d The verbs \u05d5\u05b0\u05d0\u05b4\u05d6\u05bc\u05b5\u05df \u05d5\u05b0\u05d7\u05b4\u05e7\u05bc\u05b5\u05e8 (v\u00ff\u2019izzen vekhiqqer, \u201che weighed and he explored\u201d) form a hendiadys (a figurative expression in which two separate terms used in combination to convey a single idea): \u201che studiously weighed\u201d or \u201ccarefully evaluated.\u201d The verb \u05d5\u05b0\u05d0\u05b4\u05d6\u05bc\u05b5\u05df (conjunction + Piel perfect 3rd person masculine singular from II \u05d0\u05b8\u05d6\u05b7\u05df (\u2019azan) \u201cto weigh; to balance\u201d) is related to the noun \u05de\u05b9\u05d0\u05d6\u05b5\u05df (mo\u2019zen) \u201cbalances; scales\u201d used for weighing money or commercial items (e.g., Jer 32:10; Ezek 5:1). This is the only use of the verb in the OT. In this context, it means \u201cto weigh\u201d = \u201cto test; to prove\u201d (BDB 24 s.v. \u05de\u05d0\u05d6\u05df) or \u201cto balance\u201d (HALOT 27 II \u05d0\u05b8\u05d6\u05b7\u05df). Cohen suggests, \u201cHe made an examination of the large number of proverbial sayings which had been composed, testing their truth and worth, to select those which he considered deserving of circulation\u201d (A. Cohen, The Five Megilloth [SoBB], 189).
sn Eccl 12:9\u201312 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29\u201331."}, {"pk": 2842272, "translation": "NET", "book": 21, "chapter": 12, "verse": 10, "text": "The Teacher sought to find delightful words, and to write accurately truthful sayings.", "comment": "tn In the construct phrase \u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9\u05be\u05d7\u05b5\u05e4\u05b6\u05e5 (divre-khefets, \u201cwords of delight\u201d) the noun \u05d7\u05b5\u05e4\u05b6\u05e5 (\u201cdelight\u201d) functions as an attributive genitive (\u201cdelightful words\u201d) or a genitive of estimation or worth (\u201cwords viewed as delightful by Qoheleth\u201d or \u201cwords that he took delight in\u201d). For another example of a genitive of estimation of worth, see \u05d6\u05b4\u05d1\u05b0\u05d7\u05b5\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (zivkhe \u2019elohim) \u201csacrifices of God\u201d = \u201csacrifices viewed as acceptable to God\u201d (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.
tc The consonantal form \u05d5\u05db\u05ea\u05d5\u05d1 has been revocalized in three ways: (1) The Masoretes read \u05d5\u05b0\u05db\u05b8\u05ea\u05d5\u05bc\u05d1 (v\u00ffkhatuv, conjunction + Qal passive participle ms from \u05db\u05bc\u05b8\u05ea\u05b7\u05d1, katav, \u201cto write\u201d): \u201cQoheleth sought to find pleasant words, what was written uprightly, namely, words of truth.\u201d This is supported by the LXX\u2019s \u03ba\u03b1\u1f76 \u03b3\u03b5\u03b3\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd (kai gegrammenon, conjunction + masculine accusative singular perfect passive participle from \u03b3\u03c1\u03ac\u03c6\u03c9, grafw, \u201cto write). (2) The BHS editors suggest the vocalization \u05d5\u05b0\u05db\u05b8\u05ea\u05d5\u05b9\u05d1 (v\u00ffkhatov, conjunction + Qal infinitive absolute). The infinitive \u05d5\u05b0\u05db\u05b8\u05ea\u05d5\u05b9\u05d1 (\u201cand to write\u201d) in the B-line would parallel the infinitive of purpose \u05dc\u05b4\u05de\u05b0\u05e6\u05b9\u05d0 (limtso\u2019, \u201cto find\u201d) in the A-line: \u201cQoheleth sought to find pleasant words, and to write accurately words of truth.\u201d (3) Several medieval Hebrew mss preserve an alternate textual tradition of \u05d5\u05b0\u05db\u05b8\u05ea\u05b7\u05d1 (v\u00ffkhatav, conjunction + Qal perfect 3rd person masculine singular). This is reflected in the Greek versions (Aquila and Symmachus), Syriac Peshitta and Vulgate. The major English versions are divided among these three textual options: (1) \u05d5\u05b0\u05db\u05b8\u05ea\u05d5\u05bc\u05d1 (Qal passive participle): \u201cand that which was written was upright, even words of truth\u201d (KJV); \u201cand that which was written uprightly, even words of truth\u201d (ASV); \u201cand, written by the upright, words of truth\u201d (YLT); \u201cbut what he wrote was the honest truth\u201d (NEB); \u201cand what he wrote was upright and true\u201d (NIV). (2) \u05d5\u05b0\u05db\u05b8\u05ea\u05d5\u05b9\u05d1 (Qal infinitive absolute): \u201cand to write words of truth correctly\u201d (NASB); \u201cand to write correctly the reliable words of truth\u201d (MLB); \u201cand to write down true sayings with precision\u201d (NAB). (3) \u05d5\u05b0\u05db\u05b8\u05ea\u05b7\u05d1 (Qal perfect 3rd person masculine singular): \u201cand uprightly he wrote words of truth\u201d (RSV); \u201cand he wrote words of truth plainly\u201d (NRSV); \u201ceven as he put down plainly what was true\u201d (Moffatt); \u201cand he wrote words most right, and full of truth\u201d (Douay); and \u201cand he recorded genuinely truthful sayings\u201d (NJPS). The editors of the Jerusalem Hebrew Bible project favor \u05d5\u05b0\u05db\u05b8\u05ea\u05d5\u05b9\u05d1 \u201cand to write\u201d (option 2): see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596\u201397.
tn The construct phrase \u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9 \u05d0\u05b1\u05de\u05b6\u05ea (divre \u2019emet, \u201cwords of truth\u201d) is a genitive of content (\u201cwords containing truth\u201d) or an attributive genitive (\u201ctruthful words\u201d). Depending upon the vocalization of \u05d5\u05db\u05ea\u05d5\u05d1, the phrase functions in one of two ways: (1) as direct object of \u05d5\u05b0\u05db\u05b8\u05ea\u05d5\u05b9\u05d1 \u05d9\u05b9\u05e9\u05c1\u05b6\u05e8 (v\u00ffkhatov yosher) \u201cand he accurately wrote truthful words\u201d; or (2) in apposition to \u05d5\u05b0\u05db\u05b8\u05ea\u05d5\u05bc\u05d1 \u05d9\u05b9\u05e9\u05c1\u05b6\u05e8 (v\u00ffkhatuv yosher) \u201cand what is written uprightly, namely, truthful words.\u201d"}, {"pk": 2842273, "translation": "NET", "book": 21, "chapter": 12, "verse": 11, "text": "The words of the sages are like prods, and the collected sayings are like firmly fixed nails; they are given by one shepherd.", "comment": "tn Or \u201cgoads\u201d; NCV \u201csharp sticks used to guide animals.\u201d For further information see M. A. Fishbane, Biblical Interpretation, 29\u201332."}, {"pk": 2842274, "translation": "NET", "book": 21, "chapter": 12, "verse": 12, "text": "Be warned, my son, of anything in addition to them. There is no end to the making of many books, and much study is exhausting to the body.", "comment": "tn Heb \u201cthe flesh.\u201d The term \u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8 (basar, \u201cflesh\u201d) refers to the body, functioning as a synecdoche or part (i.e., flesh, skin) for the whole (i.e., body), e.g., Gen 17:13; Ps 16:9; Prov 14:30 (see E. W. Bullinger, Figures of Speech, 642).
sn The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10\u201311: \u201cThe words of the wise\u2026are given from one shepherd. And of anything beyond these, my son, be warned!\u201d (see RSV, NRSV, NAB, Douay, NIV). This is paraphrased well by Moffatt: \u201cMy son, avoid anything beyond the scriptures of wisdom\u201d (Moffatt). (2) The exhortation refers to the concerns of v. 12b, namely, diligent study is wearisome, i.e., \u201cFurthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body\u201d (see NEB, ASV, NASB, MLB).
tn The verb \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah, \u201cto do\u201d) may mean \u201cto make\u201d (HALOT 890 s.v. I \u05e2\u05e9\u05c2\u05d4 3) or \u201cto acquire\u201d (HALOT 891 s.v. I \u05e2\u05e9\u05c2\u05d4 6). The LXX rendered it as \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 (poihsai, \u201cmaking\u201d), as do most English versions: \u201cmaking\u201d (KJV, YLT, RSV, NRSV, NAB, ASV, MLB, NIV, NJPS). However, several English versions reflect a different nuance: \u201cthere is no end to the buying of books\u201d (Moffatt); \u201cthe use of books is endless\u201d (NEB); and \u201cthe writing of many books is endless\u201d (NASB)."}, {"pk": 2842275, "translation": "NET", "book": 21, "chapter": 12, "verse": 13, "text": "Having heard everything, I have reached this conclusion: Fear God and keep his commandments, because this is the whole duty of man.", "comment": "tn Heb \u201cThis is all men\u201d; or \u201cThis is the whole of man.\u201d The phrase \u05d6\u05b6\u05d4 \u05db\u05bc\u05b8\u05dc\u05be\u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd (zeh kol-ha\u2019adam, \u201cthis is all men\u201d) features rhetorical elision of a key word. The ambiguity over the elided word has led to no less than five basic approaches: (1) \u201cthis is the whole duty of man\u201d (KJV, ASV, RSV, NAB, NIV); (2) \u201cthis is the duty of all men\u201d (MLB, ASV margin, RSV margin); (3) \u201cthis applies to all men\u201d (NASB, NJPS); (4) \u201cthis is the whole duty of all men\u201d (NRSV, Moffatt); and (5) \u201cthere is no more to man than this\u201d (NEB). The four-fold repetition of \u05db\u05bc\u05b9\u05dc (kol, \u201call\u201d) in 12:13\u201314 suggests that Qoheleth is emphasizing the \u201cbottom line,\u201d that is, the basic duty of man is simply to fear and obey God: After \u201call\u201d (\u05db\u05bc\u05b9\u05dc) has been heard in the book, his conclusion is that the \u201cwhole\u201d (\u05db\u05bc\u05b9\u05dc) duty of man is to obey God because God will bring \u201call\u201d (\u05db\u05bc\u05b9\u05dc) acts into judgment, including \u201call\u201d (\u05db\u05bc\u05b9\u05dc) that is hidden, whether good or bad. See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596.
tn Heb \u201cThe end of the matter, everything having been heard.\u201d"}, {"pk": 2842276, "translation": "NET", "book": 21, "chapter": 12, "verse": 14, "text": "For God will evaluate every deed, including every secret thing, whether good or evil.", "comment": "tn Heb \u201cwill bring every deed into judgment.\u201d"}, {"pk": 2842277, "translation": "NET", "book": 22, "chapter": 1, "verse": 1, "text": "Solomon\u2019s Most Excellent Love Song.", "comment": "tn Heb \u201csong.\u201d The noun \u05e9\u05c1\u05b4\u05d9\u05e8 (shir) may refer to a musical song that was sung (Exod 15:1; Num 21:17; Ps 33:3; Isa 42:10) or a poetic composition that was simply read (Deut 31:19, 21, 22; 30; 32:44) (BDB 1010 s.v. \u05e9\u05c1\u05d9\u05e8). Several factors suggest that the Song of Songs was poetry to be read and enjoyed rather than sung: (a) its sheer length, (b) absence of musical notations or instrumental instructions, (c) testimony of Jewish tradition and interpretation, (d) lack of evidence of its musical performance in the history of Israel, and (e) comparison with ancient Egyptian love poetry. The term \u05e9\u05c1\u05b4\u05d9\u05e8 here probably refers to love poetry (e.g., Isa 5:1) (BDB 1010 s.v. 1; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 368). The Song appears to be a collection of individual love songs rather than a single multistanza poem. For comparison of the Song of Songs with ancient Egyptian loves songs, see M. V. Fox, The Song of Songs and the Ancient Egyptian Love Songs, and J. B. White, Language of Love in the Song of Songs and Ancient Egyptian Poetry (SBLDS).sn The superscription \u201cSolomon\u2019s Most Excellent Love Song\u201d appears to be a late addition, just as many superscriptions in the Psalter appear to have been added to the psalms sometime after their original composition. R. E. Murphy (Song of Songs [Hermeneia], 119) notes that the use of the independent relative pronoun \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) in 1:1 sharply distinguishes the superscription from the body of the Song as a whole where the short form -\u05e9\u05c1\u05b6 (she-) occurs thirty-two times (e.g., 1:6, 12; 6:5). The short form -\u05e9\u05c1\u05b6 also occurs frequently in Ecclesiastes which is traditionally attributed to Solomon. Therefore, it would appear that the superscription is a later addition to the Song. This, of course, raises the question whether or not the attribution of Solomonic authorship of the Song is historically reliable or simply a matter of later Jewish tradition.
tn The preposition \u05dc in \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05dc\u05b4\u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4 (\u2019asher lishlomoh) has been taken as: (1) authorship: \u201cwhich is written by Solomon.\u201d The lamed of authorship (also known as lamed auctoris) is well attested in Hebrew (see GKC 421 \u00a7130.b), particularly in the psalms (e.g., Pss 18:1; 30:1; 34:1; 51:1; 52:1; 54:1; 56:1; 57:1; 59:1; 60:1; 63:1; 72:21); (2) dedication: \u201cwhich is dedicated for Solomon.\u201d The lamed of dedication is attested in Ugaritic psalms dedicated to Baal or about Baal (CTA 6.1.1 = UT 49.1); or (3) topic: \u201cwhich is about/concerning Solomon.\u201d The lamed of topic is attested in Hebrew (e.g., 1 Chr 24:20) and in Ugaritic, e.g., lb`l \u201cAbout Baal\u201d (CTA 6.1.1 = UT 49.1). The \u05dc is most likely denoting authorship. The \u05dc followed by a name in the superscription of a poetic composition in the OT, usually (if not always) denotes authorship. Just as the superscription \u05dc\u05b0\u05d3\u05b8\u05d5\u05b4\u05d3 (l\u00ffdavid) claims Davidic authorship within the Psalter, the heading claims Solomonic authorship. Whether or not this attribution is historically reliable or simply a matter of Jewish tradition is debated in scholarship, just as the Davidic superscriptions in the Psalter are debated (see study note on the word \u201cSong\u201d in the superscription).
tn Heb \u201cthe song of songs.\u201d The genitive construct \u05e9\u05c1\u05b4\u05d9\u05e8 \u05d4\u05b7\u05e9\u05c1\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd (shir hashirim) is translated literally as \u201cthe song of songs\u201d in the early versions: Greek LXX (\u1f80\u03c3\u03bc\u03b1 \u1f80\u03c3\u03bc\u03ac\u03c4\u03c9\u03bd, asma asmatwn), Latin Vulgate (canticum canticorum) and Syriac Peshitta (tes\u0152b\u00ffhat tes\u0152b\u00ffha\u201eta\u201e\u00e1). The phrase \u05e9\u05c1\u05b4\u05d9\u05e8 \u05d4\u05b7\u05e9\u05c1\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd may be understood in two ways: (1) The noun \u05d4\u05b7\u05e9\u05c1\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd is a plural of number (\u201csongs\u201d) and functions as a genitive of composition: \u201cthe song composed of several songs,\u201d that is, the book is a unified collection (hence the singular \u05e9\u05c1\u05b4\u05d9\u05e8 \u201csong\u201d) composed of individual love songs (see note on the expression \u201cHer Lover\u201d in v. 1). (2) The expression may be a superlative genitive construction denoting par excellence (see IBHS 154 \u00a79.5.3j; GKC 431 \u00a7133.i; R. J. Williams, Hebrew Syntax, 11, \u00a744; 17-18, \u00a780). For example, \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05e7\u05b8\u05d3\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (qodesh qadashim, \u201cthe holy of holies\u201d) means the most holy place (Exod 29:37); \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d5\u05b7\u05d0\u05b2\u05d3\u05b9\u05e0\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9\u05dd (\u2019elohe ha\u2019elohim va\u2019adone ha\u2019adonim, \u201cthe God of Gods and Lord of Lords\u201d) means the Highest God and the Supreme Lord (Deut 10:17); and \u05e2\u05b6\u05d1\u05b6\u05d3 \u05e2\u05b2\u05d1\u05b8\u05d3\u05b4\u05d9\u05dd (\u2019eved \u2019avadim,\u201ca slave of slaves\u201d) means an abject slave (Gen 9:25). The title \u201cthe Song of Songs\u201d is an expression of great esteem for the composition. It has been translated variously: \u201cThe Song of Songs, which is Solomon\u2019s\u201d (KJV, NKJV, RSV, NRSV, NASB), \u201cSolomon\u2019s Song of Songs\u201d (NIV), \u201cThe most beautiful of songs, by Solomon\u201d (TEV), \u201cdedicated to,\u201d or \u201cabout Solomon\u201d (TEV margin), \u201cSolomon\u2019s most beautiful song\u201d (CEV), \u201cThis is Solomon\u2019s song of songs, more wonderful than any other\u201d (NLT)."}, {"pk": 2842278, "translation": "NET", "book": 22, "chapter": 1, "verse": 2, "text": "Oh, how I wish you would kiss me passionately! For your lovemaking is more delightful than wine.", "comment": "tn The young woman compares his lovemaking to the intoxicating effects of wine. A man is to be \u201cintoxicated\u201d with the love of his wife (Prov 5:20). Wine makes the heart glad (Deut 14:26; Judg 9:13; Ps 104:15) and revives the spirit (2 Sam 16:1\u20132; Prov 31:4\u20137). It is viewed as a gift from God, given to enable man to enjoy life (Eccl 2:24\u201325; 5:18). The ancient Egyptian love poems use the imagery of wine and intoxication to describe the overwhelming effects of sexual love. For example, an ancient Egyptian love song reads: \u201cI embrace her and her arms open wide; I am like a man in Punt, like someone overwhelmed with drugs. I kiss her and her lips open; and I am drunk without beer\u201d (ANET 467-69).
tn Heb \u201cbetter than.\u201d With the comparison of lovemaking to wine, the idea is probably \u201cmore intoxicating than wine\u201d or \u201cmore delightful than wine.\u201d
tn Heb \u201cMay he kiss me\u2026.\u201d The shift from 3rd person masculine singular forms (\u201che\u201d and \u201chis\u201d) in 1:2a to 2nd person masculine singular forms (\u201cyour\u201d) in 1:2b\u20134 has led some to suggest that the Beloved addresses the Friends in 1:2a and then her Lover in 1:2b\u20134. A better solution is that the shift from the 3rd person masculine singular to 2nd person masculine singular forms is an example of heterosis of person: a poetic device in which the grammatical person shifts from line to line (M. H. Pope, Song of Songs [AB], 297). The third person is put for the second person (e.g, Gen 49:4; Deut 32:15; Ps 23:2\u20135; Isa 1:29; 42:20; 54:1; Jer 22:24; Amos 4:1; Micah 7:19; Lam 3:1; Song 4:2; 6:6) (E. W. Bullinger, Figures of Speech, 524-25). Similar shifts occur in ancient Near Eastern love literature (cf. S. N. Kramer, The Sacred Marriage Rite, 92, 99). Most translations render 1:2 literally and preserve the shifts from 3rd person masculine singular to 2nd person masculine singular forms (KJV, AV, NASB, NIV); others render 1:2 with 2nd person masculine singular forms throughout (RSV, NJPS).
tc The MT vocalizes consonantal \u05d3\u05d3\u05d9\u05da as \u05d3\u05bc\u05b9\u05d3\u05b6\u05d9\u05da\u05b8 (dodekha, \u201cyour loves\u201d; mpl noun from \u05d3\u05bc\u05d5\u05b9\u05d3, dod, \u201clove\u201d + 2nd person masculine singular suffix). The LXX and Vulgate reflect the vocalization \u05d3\u05bc\u05b7\u05d3\u05bc\u05b6\u05d9\u05da\u05b8 (daddekha, \u201cyour breasts\u201d; mpl noun from \u05d3\u05bc\u05b7\u05d3, dad, \u201cbreast\u201d + 2nd person masculine singular suffix). This alternate tradition was well known; it was followed by Hippolytus of Rome (d. 235) in his exposition of Canticles 1:2 and by Rabbi Yohanan of Tiberias (3rd century a.d.) as recorded in the Jewish midrashim on Canticles Rabbah 1:2.2. However, the MT vocalization is preferred. In terms of external evidence, the MT vocalization tradition is generally more reliable. In terms of internal evidence, the LXX form \u05d3\u05bc\u05b7\u05d3\u05bc\u05b6\u05d9\u05da\u05b8 (daddekha, \u201cyour [male!] breasts\u201d) is a bit shocking, to say the least. On the other, the plural form \u05d3\u05bc\u05d5\u05b9\u05d3\u05b4\u05d9\u05dd (dodim, \u201cloves\u201d) is used in the Song to refer to multiple expressions of love or multiple acts of lovemaking (e.g., 1:4; 4:10; 5:1; 7:13 [ET 12]).tn Although it may be understood in the general sense meaning \u201clove\u201d (Song 1:4), the term \u05d3\u05bc\u05d5\u05b9\u05d3 (dod) normally means \u201clovemaking\u201d (Prov 7:18; Song 4:10; 7:12[13]; Ezek 16:8; 23:17). The plural form \u05d3\u05bc\u05b9\u05d3\u05b6\u05d9\u05da\u05b8 (dodekha, lit. \u201cyour lovemakings\u201d) is probably not a plural of number but an abstract plural (so BDB 187 s.v. \u05d3\u05bc\u05d5\u05b9\u05d3 3).
tn Heb \u201cMay he kiss me with the kisses of his mouth!\u201d The phrase \u05d9\u05b4\u05e9\u05c1\u05bc\u05b8\u05e7\u05b5\u05e0\u05b4\u05d9 \u05de\u05b4\u05e0\u05bc\u05b0\u05e9\u05c1\u05b4\u05d9\u05e7\u05d5\u05b9\u05ea (yishshaqeni minn\u00ffshiqot, \u201ckiss me with kisses\u201d) is a cognate accusative construction used for emphasis."}, {"pk": 2842279, "translation": "NET", "book": 22, "chapter": 1, "verse": 3, "text": "The fragrance of your colognes is delightful; your name is like the finest perfume. No wonder the young women adore you!", "comment": "tn The meaning of the phrase \u05e9\u05c1\u05b6\u05de\u05b6\u05df \u05ea\u05bc\u05d5\u05bc\u05e8\u05b7\u05e7 (shemen turaq) is difficult to determine; several options have been proposed: (1) Traditionally, the term \u05ea\u05bc\u05d5\u05bc\u05e8\u05b7\u05e7 is taken as a verb (Hophal imperfect 3rd person feminine singular from \u05e8\u05b4\u05d9\u05e7, riq, \u201cto pour out\u201d) which functions as an attributive adjective modifying the noun \u05e9\u05c1\u05b6\u05de\u05b6\u05df (\u201coil, perfume\u201d): \u201cpoured out oil.\u201d The phrase is taken this way by LXX \u1f12\u03bb\u03b1\u03b9\u03bf\u03bd \u1f10\u03ba\u03c7\u03b5\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd (\u201coil poured out\u201d) which seems to reflect a Hebrew Vorlage of a passive verb functioning adjectivally. Accordingly, the phrase is traditionally translated \u201cointment/oil poured forth/poured out\u201d (KJV, NKJV, ASV, NIV, RSV, NRSV, NJB), \u201cpurified oil\u201d (NASB) or \u201cspreading perfume\u201d (NAB, CEV). However, this is syntactically awkward because: (a) the noun \u05e9\u05c1\u05b6\u05de\u05b6\u05df (\u201coil\u201d) is masculine (BDB 1032 s.v. \u05e9\u05c1\u05b6\u05de\u05b6\u05df) but the verb \u05ea\u05bc\u05d5\u05bc\u05e8\u05b7\u05e7 (\u201cpoured out\u201d) is feminine (3rd person feminine singular); and (b) this would demand heterosis of the verb for an adjective function. (2) Aquila, who is known for his woodenly literal translation technique, reads \u1f12\u03bb\u03b1\u03b9\u03bf\u03bd \u1f10\u03ba\u03ba\u03b5\u03bd\u03c9\u03b8\u1f72\u03bd (elaion ekkenwqen, \u201coil poured out\u201d) which reflects a passive participle functioning adjectivally, perhaps \u05de\u05d5\u05bc\u05e8\u05b8\u05e7 (muraq; Hophal participle ms from \u05e8\u05b4\u05d9\u05e7 \u201cto pour out\u201d). This involves simple orthographic confusion between \u05ea and \u05de. This might be reflected in Qumran because Baillet\u2019s restoration of 6QCant reads \u05de\u05e8\u05e7\u05d7\u05ea \u05de\u05d5\u05e8\u05e7\u05d4 (cited in BHS apparatus \u201cc-c\u201d) which would be vocalized \u05de\u05b4\u05e8\u05b0\u05e7\u05b7\u05d7\u05b7\u05ea \u05de\u05d5\u05bc\u05e8\u05e7\u05b8\u05d4 (mirqakhat murqah, \u201cperfumed poured out\u201d). However, Baillet\u2019s restoration is questioned by some scholars. (3) The BHS editors suggest emending MT \u05ea\u05bc\u05d5\u05bc\u05e8\u05b7\u05e7 (turaq) to the noun \u05ea\u05bc\u05b7\u05de\u05b0\u05e8\u05d5\u05bc\u05e7 (tamruq, \u201cpurification\u201d), used for oil of purification (e.g., Esth 2:3, 9, 12): \u05ea\u05bc\u05b7\u05de\u05b0\u05e8\u05d5\u05bc\u05e7 \u05e9\u05c1\u05b6\u05de\u05b6\u05df (shemen tamruq) would mean \u201coil of purification\u201d or \u201cpurified oil.\u201d (4) A simpler solution is to take \u05ea\u05bc\u05d5\u05bc\u05e8\u05b7\u05e7 as a previously unrecognized noun that is related to the Ugaritic noun trq which refers to high grade cosmetic oil (UT 145.20; 19.371). This approach is adopted by one other translation: \u201cYour name is like finest oil\u201d (NJPS).
tn The preposition \u05dc\u05b0 (l\u00ff) of \u05dc\u05b0\u05e8\u05b5\u05d9\u05d7\u05b7 (l\u00ffrekha) has been understood in three ways: (a) dative of reference: \u201cwith respect to fragrance [your perfumes are pleasing]\u201d (see GKC 430 \u00a7133.d); (b) asseverative or emphatic: \u201cindeed the fragrance [of your perfumes is pleasing]\u201d (see R. J. Williams, Hebrew Syntax, 50-51, \u00a7283); or (c) comparative: \u201c[your lovemaking is better than wine], indeed better the scent [of precious ointments]\u201d (W. F. Albright, \u201cArchaic Survivals in the Text of Canticles,\u201d Hebrew and Semitic Studies, 2, n. 4).
tn Heb \u201cthe scent of your oils.\u201d The term \u05e9\u05c1\u05b6\u05de\u05b6\u05df (shemen, \u201ccologne\u201d) refers to perfumes or colognes (Eccl 7:1; 10:1; Song 4:10). In Israel bodily oils were expensive (1 Kgs 17:12ff; 2 Kgs 2:4ff). Possession of oils and perfumes was a sign of prosperity and luxury (Deut 32:8; 33:24; Job 29:6; Prov 21:17; Ezek 16:13, 20). Wearing cologne was associated with joy (Ps 45:8; Eccl 9:8; Isa 61:3) because they were worn on festive occasions (Prov 27:9).
sn The term \u05d8\u05d5\u05b9\u05d1\u05b4\u05d9\u05dd (tovim, \u201cpleasing\u201d) refers to what is pleasant to the olfactory senses (BDB 373 s.v. II \u05d8\u05d5\u05b9\u05d1 1.c) (e.g., Jer 6:20).
sn The term \u05e9\u05c1\u05b0\u05de\u05b6\u05da\u05b8 (sh\u00ffmekha, \u201cyour name\u201d) may be a metonymy of association for her lover. In Hebrew idiom, the name often represents the person (e.g., 1 Sam 25:25).
sn The similar sounding terms \u05e9\u05c1\u05b5\u05dd (shem, \u201cname\u201d) and \u05e9\u05c1\u05b6\u05de\u05b6\u05df (shemen, \u201cperfume\u201d) create a wordplay (paronomasia).
sn The term \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 (\u2019almah, \u201cyoung woman\u201d) refers to a young woman who is of marriageable age or a newly married young woman, usually before the birth of her first child (HALOT 835-36 s.v. \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4; BDB 761 s.v. \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4) (e.g., Gen 24:43; Exod 2:8; Ps 68:26; Prov 30:19; Song 1:3; 6:8; Isa 7:14). The only other use of the term \u201cyoung women\u201d (\u05e2\u05b2\u05dc\u05b8\u05de\u05d5\u05b9\u05ea) in the Song refers to the young women of Solomon\u2019s harem (Song 6:8). The root \u05e2\u05dc\u05dd denotes the basic idea of \u201cyouthful, strong, passionate\u201d (HALOT 835 s.v. III \u05e2\u05dc\u05dd). While the term \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 (\u201cyoung woman\u201d) may be used in reference to a young woman who is a virgin, the term itself does not explicitly denote \u201cvirgin.\u201d The Hebrew term which explicitly denotes \u201cvirgin\u201d is \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4 (b\u00fftulah) which refers to a mature young woman without any sexual experience with men (e.g., Gen 24:16; Exod 22:15\u201316; Lev 21:3; Deut 22:23, 28; 32:25; Judg 12:12; 19:24; 2 Sam 13:2, 18; 1 Kgs 1:2; 2 Chr 36:17; Esth 2:2\u20133, 17, 19; Job 31:1; Pss 45:15; 78:63; 148:12; Isa 23:4; 62:5; Jer 2:32; 31:3; 51:22; Lam 1:4, 18; 2:10, 21; 5:11; Ezek 9:6; Joel 1:8; Amos 9:13; Zech 9:17 (HALOT 166-7 s.v. \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4; BDB 143 s.v. \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4). The related noun \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd (b\u00fftulim) means \u201cstate of virginity\u201d (Lev 21:13; Judg 11:37\u201338; Ezek 23:3, 8; Sir 42:10) and \u201cevidence of virginity\u201d (Deut 22:14\u201315, 17, 20) (HALOT 167 s.v. \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd).
tn Heb \u201clove.\u201d"}, {"pk": 2842280, "translation": "NET", "book": 22, "chapter": 1, "verse": 4, "text": "Draw me after you; let us hurry! May the king bring me into his bedroom chambers! We will rejoice and delight in you; we will praise your love more than wine. The Beloved to Her Lover: How rightly the young women adore you!", "comment": "tn Alternately, \u201cremember.\u201d The verb \u05e0\u05b7\u05d6\u05b0\u05db\u05bc\u05b4\u05d9\u05e8\u05b8\u05d4 (nazkirah, Hiphil imperfect 1st person common plural from \u05d6\u05b8\u05db\u05b7\u05e8, zakhar) is traditionally rendered \u201cwe will remember\u201d (KJV), but is better nuanced \u201cwe will extol\u201d (NASB) or \u201cwe will praise\u201d (NIV). The verb \u05d6\u05b8\u05db\u05b7\u05e8 has a wide range of meanings: \u201cto remember, call to mind\u201d (Gen 8:1; Deut 24:9; Judg 8:34), \u201cto name, mention\u201d (Jer 20:9; 23:36; 31:20; Pss 63:7; 77:4), \u201cto summon, command\u201d (Nah 2:6), \u201cto swear by\u201d (Amos 6:10; 1 Chr 16:4), and \u201cto praise, extol\u201d (Exod 23:13; Josh 23:7; Pss 45:18; 71:16; Isa 26:13; 48:1; 62:6). The Hiphil stem has four denotations, and \u201cto remember\u201d is not one of them: (1) \u201cto take to court,\u201d (2) \u201cto mention,\u201d (3) \u201cto make known,\u201d and (4) \u201cto praise, profess\u201d (HALOT 269-70 s.v. I \u05d6\u05db\u05e8). NJPS offers a poetic nuance that plays upon the wine motif: \u201csavoring it more than wine.\u201d
sn The verb \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 (mashakh, \u201cdraw\u201d) is a figurative expression (hypocatastasis) which draws an implied comparison between the physical acting of leading a person with the romantic action of leading a person in love. Elsewhere it is used figuratively of a master gently leading an animal with leather cords (Hos 11:4) and of a military victor leading his captives (Jer 31:3). The point of comparison might be that the woman wants to be the willing captive of the love of her beloved, that is, a willing prisoner of his love.
tn Heb \u201cthey love you.\u201d The words \u201cthe young women\u201d do not appear in the Hebrew but are supplied in the translation for the sake of clarity. The shift from the 1st person common plural subjects in the three cohortatives \u2013 \u05e0\u05b8\u05d2\u05b4\u05d9\u05dc\u05b8\u05d4 (nagilah, Qal cohortative 1st person common plural from \u05d2\u05bc\u05d9\u05dc, gil, \u201cto exult\u201d), \u05d5\u05b0\u05e0\u05b4\u05e9\u05c2\u05b0\u05de\u05b0\u05d7\u05b8\u05d4 (v\u00ffnishm\u00ffkhah, Qal cohortative 1st person common plural from \u05e9\u05b8\u05de\u05b7\u05d7, shamakh, \u201cto rejoice\u201d), and \u05e0\u05b7\u05d6\u05b0\u05db\u05bc\u05b4\u05d9\u05e8\u05b8\u05d4 (nazkirah, Hiphil cohortative 1st person common plural from \u05d6\u05b8\u05db\u05b7\u05e8, zakhar, \u201cto praise\u201d) \u2013 to the 3rd person common plural subject in the verb \u05d0\u05b2\u05d4\u05b5\u05d1\u05d5\u05bc\u05da\u05b8 (\u2019ahevukha, Qal perfect 3rd person common plural from \u05d0\u05b8\u05d4\u05b5\u05d1, \u2019ahev, \u201cto love\u201d + 2nd person masculine singular suffix) suggests to many scholars that a shift in speakers occurs at this point: the maidens praise the young man in the first two lines, while the Beloved affirms the appropriateness of their praise in the last line (e.g., NIV). However, the shift in person might simply be another example of heterosis of person (as already seen in 1:2\u20134a) \u2013 this time from first person to third person. Thus, the shift in grammatical person does not necessarily indicate a shift in speakers. It is possible that the maidens are speaking throughout all three lines, and that the third line should be nuanced, \u201cHow rightly we love you!\u201d
tn A shift occurs in 1:4 from 1st person common singular forms to 1st person common plural forms: \u201cDraw me (\u05de\u05b8\u05e9\u05c1\u05b0\u05db\u05b5\u05e0\u05b4\u05d9, mash\u00ffkeni)\u2026Let us run (\u05e0\u05bc\u05e8\u05d5\u05bc\u05e6\u05b8\u05d4, narutsah)\u2026Bring me (\u05d4\u05b1\u05d1\u05b4\u05d9\u05d0\u05b7\u05e0\u05b4\u05d9, hevi\u2019ani)\u2026We will be glad (\u05e0\u05b8\u05d2\u05b4\u05d9\u05dc\u05b8\u05d4, nagilah)\u2026We will rejoice in you (\u05d5\u05b0\u05e0\u05b4\u05e9\u05c1\u05b0\u05de\u05b0\u05d7\u05b8\u05d4, v\u00ffnishm\u00ffkhah)\u2026We will remember (\u05e0\u05b7\u05d6\u05b0\u05db\u05bc\u05b4\u05d9\u05e8\u05b8\u05d4, nazkirah)\u2026They love you (\u05d0\u05b2\u05d4\u05b5\u05d1\u05d5\u05bc\u05da\u05b8, \u2019ahevukha)\u2026.\u201d Several translations and many commentators end the words of the Beloved at 1:4a and begin the words of the Friends in 1:4b and revert back to the words of the Beloved in 1:4c. The subject of the 1st person common plural forms may be the \u201cyoung women\u201d (\u05e2\u05b2\u05dc\u05b8\u05de\u05d5\u05b9\u05ea) previously mentioned in 1:3. This is supported by the fact that in 1:3 the Beloved says, \u201cThe young women love you\u201d (\u05e2\u05b2\u05dc\u05b8\u05de\u05d5\u05b9\u05ea \u05d0\u05b2\u05d4\u05b5\u05d1\u05d5\u05bc\u05da\u05b8, \u2019alamot \u2019ahevukha) and in 1:4c she again says, \u201cRightly do they [the young women] love you\u201d (\u05de\u05b5\u05d9\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b2\u05d4\u05b5\u05d1\u05d5\u05bc\u05da\u05b8, mesharim \u2019ahevukha). On the other hand, in ANE love literature the bride often uses plural pronouns to refer to herself (S. N. Kramer, The Sacred Marriage Rite, 92, 99). Some commentators suggest that the young man is addressing his beloved because \u05d1\u05bc\u05b8\u05da\u05b0 (bakh) appears to have a 2nd person feminine singular suffix. However, the suffix on \u05d1\u05bc\u05b8\u05da\u05b0 is in pause (after the accent) therefore, the normal 2nd person masculine singular suffix \u05d1\u05bc\u05b8\u05da\u05b8 has reduced to shewa. The parallelism with the 2nd person masculine singular suffix on \u05d3\u05b9\u05d3\u05b6\u05d9\u05da\u05b8 (dodekha, \u201cyour love\u201d) supports the 2nd person masculine singular classification.
tn The three verbs in this line are a good example of heterosis of person, that is, a shift from 2nd person masculine singular to 1st person common plural to 3rd person masculine singular forms: \u05de\u05b8\u05e9\u05c1\u05b0\u05db\u05b5\u05e0\u05b4\u05d9 (mash\u00ffkheni, \u201cdraw me!\u201d; Qal imperative 2nd person masculine singular from \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0, mashakh, \u201cto draw\u201d + 1st person common singular suffix:), \u05e0\u05bc\u05b8\u05e8\u05d5\u05bc\u05e6\u05b8\u05d4 (narutsah, \u201clet us run!\u201d; Qal cohortative 1st person common plural from \u05e8\u05d5\u05bc\u05e5, ruts, \u201cto run\u201d), and \u05d4\u05b1\u05d1\u05b4\u05d9\u05d0\u05b7\u05e0\u05b4\u05d9 (hevi\u2019ani, \u201che has brought me\u201d or \u201cbring me!\u201d; Hiphil perfect 3rd person masculine singular \u05d1\u05bc\u05d5\u05b9\u05d0, bo\u2019, \u201cto bring\u201d + 1st person common singular suffix). Heterosis from second to third person occurs elsewhere in the Song in 1:2\u20133; 4:2; 6:6 (e.g, Gen 49:4; Deut 32:15; Ps 23:2\u20135; Isa 1:29; 42:20; 54:1; Jer 22:24; Amos 4:1; Micah 7:19; Lam 3:1).
tn Alternately, \u201cThe righteous love you.\u201d Scholars debate whether \u05de\u05b5\u05d9\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd (mesharim) should be taken as a substantive (\u201cthe righteous\u201d), abstract noun (\u201crighteousness\u201d), or adverb (\u201crightly\u201d). The LXX\u2019s \u03b5\u1f50\u03b8\u03cd\u03c4\u03b7\u03c2 \u1f20\u03b3\u03ac\u03c0\u03b7\u03c3\u03b5\u03bd \u03c3\u03b5 (euquths hgaphsen, \u201crighteousness loves you\u201d) is awkward. The adverbial sense is preferred for several reasons: (1) The verb \u05d0\u05b2\u05d4\u05b5\u05d1\u05d5\u05bc\u05da\u05b8 (\u2019ahevuka, \u201cthey love you\u201d) in 1:4c is repeated from 1:3c where it was used in reference to the maiden\u2019s love for her lover. (2) There is no group designated as \u201cthe righteous\u201d elsewhere in the Song. (3) To introduce an additional party into this poetic unit is unnecessary when it can be easily understood as a reference to the maidens of 1:3c.
tn Or \u201chas brought me.\u201d The verb \u05d4\u05b1\u05d1\u05b4\u05d9\u05d0\u05b7\u05e0\u05b4\u05d9 (hevi\u2019ani, Hiphil perfect 3rd person masculine singular \u05d1\u05bc\u05d5\u05b9\u05d0, bo\u2019, \u201cto bring\u201d + 1st person common singular suffix) may be classified in two ways: (1) perfect of past action: \u201cThe king has brought me into his chambers\u201d or (2) precative perfect: \u201cMay the king bring me into his chambers!\u201d (J. S. Deere, \u201cSong of Solomon,\u201d BKCOT, 1012). While some older grammarians denied the existence of the precative (volitional) function of the perfect in Hebrew (e.g., S. R. Driver, Tenses in Hebrew, 25-26; GKC 312-13 \u00a7106.n, n. 2), its existence is accepted in more recent grammars (e.g., IBHS 494-95 \u00a730.5.4d; Jo\u00fcon 2:365 \u00a7112.k). While the perfect of past action is the more common use of the perfect, the context suggests the more rare precative. As IBHS 494-95 \u00a730.5.4d notes, the precative can be recognized contextually by its parallelism with the other volitive forms. The parallelism of precative \u05d4\u05b1\u05d1\u05b4\u05d9\u05d0\u05b7\u05e0\u05b4\u05d9 (\u201cbring me!\u201d) with the volitives in the two preceding parallel colons \u2013 \u05de\u05b8\u05e9\u05c1\u05b0\u05db\u05b5\u05e0\u05b4\u05d9 (mash\u00ffkheni, \u201cdraw me!\u201d; Qal imperative 2nd person masculine singular from \u05de\u05e9\u05c1\u05b7\u05da\u05b0, mashakh, \u201cto draw\u201d + 1st person common singular suffix:) and \u05e0\u05bc\u05b8\u05e8\u05d5\u05bc\u05e6\u05b8\u05d4 (narutsah, \u201clet us run!\u201d; Qal cohortative 1st person common plural from \u05e8\u05d5\u05bc\u05e5, ruts, \u201cto run\u201d) \u2013 favors the precative function of the perfect. The volitive function of consonantal \u05d4\u05d1\u05d9\u05d0\u05e0\u05d9 is reflected in Syriac. The BHS editors suggest revocalizing MT to \u05d4\u05b2\u05d1\u05b4\u05d9\u05d0\u05b5\u05e0\u05b4\u05d9 \u201cbring me!\u201d The precative function of the perfect \u05d4\u05b1\u05d1\u05b4\u05d9\u05d0\u05b7\u05e0\u05b4\u05d9 may explain the origin of this variant vocalization tradition reflected in Syriac. In terms of connotation, the precative functions as a volitive as an example of the irreal modal or optative function of the perfect (IBHS 494-95 \u00a730.5.4d; Jo\u00fcon 2:365 \u00a7112.k). In contrast to the use of the irreal perfect for situations which the speaker expresses as a wish without expectation of fulfillment (contrary-to-fact situations, hypothetical assertions, and expressions of a wish that is not expected to be realized), the precative refers to situations the speaker expresses his desire for and expects to be realized (IBHS 494-95 \u00a730.5.4d). It is used most often in contexts of prayers to God which the speakers expect to be answered (e.g., Pss 3:8; 22:22; 31:5\u20136). Here, she expresses her desire that her lover consummate their love in his bedroom chambers; she expects this desire to be realized one day (e.g., 4:1\u20135:1). There are, however, several problems with nuancing the form as a precative: (a) this would demand emending MT \u05d7\u05b2\u05d3\u05b8\u05e8\u05b8\u05d9\u05d5 (khadarav, \u201chis chambers\u201d) to \u05d7\u05b7\u05d3\u05b0\u05e8\u05b6\u05da\u05b8 (khadrekha, \u201cyour chamber[s]\u201d) \u2013 which is, however, reflected by Syriac Peshitta and Symmachus, and (b) it would demand nuancing the article on \u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b6\u05da\u05b0 (hammelekh) as a vocative (\u201cO king!\u201d).
tn Alternately, \u201cLet us rejoice and delight in you.\u201d There is debate whether the cohortatives \u05e0\u05b8\u05d2\u05b4\u05d9\u05dc\u05b8\u05d4 (nagilah, Qal cohortative 1st person common plural from \u05d2\u05bc\u05b4\u05d9\u05dc, gil, \u201cto exult\u201d), \u05d5\u05b0\u05e0\u05b4\u05e9\u05b0\u05de\u05b0\u05d7\u05b8\u05d4 (v\u00ffnishm\u00ffkhah, Qal cohortative 1st person common plural from \u05e9\u05b8\u05de\u05b7\u05d7, shamakh, \u201cto rejoice\u201d) and \u05e0\u05b7\u05d6\u05b0\u05db\u05bc\u05b4\u05d9\u05e8\u05b8\u05d4 (nazkirah, Hiphil cohortative 1st person common plural from \u05d6\u05b8\u05db\u05b7\u05e8, zakhar, \u201cto praise\u201d) should be classified as (1) cohortatives of resolve, expressing the resolution or determination of the speakers to adopt or accomplish a course of action: \u201cWe will rejoice\u2026we will delight\u2026we will praise\u201d (e.g., KJV, NASB, NIV) or (2) hortatory cohortatives, exhorting others to join in doing something: \u201cLet us rejoice\u2026let us delight\u2026let us praise\u201d (e.g., NJPS).
tn The term \u05d7\u05b6\u05d3\u05b6\u05e8 (kheder, \u201cchamber\u201d) is used frequently in reference to a bedroom (Gen 43:30; Judg 15:1; 16:9; 2 Sam 13:10; 1 Kgs 1:15; Ps 105:30; Isa 26:20). It refers explicitly to a bedroom when used with the noun \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d1 (mishkav, \u201cbed\u201d) in the expression \u05d7\u05b6\u05d3\u05b6\u05e8 \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d1 \u201cbedroom chamber\u201d (Exod 7:28; 2 Sam 4:7; 2 Kgs 6:12; Eccl 10:20). The plural form \u05d7\u05b2\u05d3\u05b8\u05e8\u05b8\u05d9\u05d5 (khadarav, \u201chis chambers\u201d) functions as a plural of extension rather than a plural or number; it refers to one bedroom composed of several parts rather than referring to several different bedrooms. The expression \u201cBring me into your chambers\u201d is a metonymy of cause for effect, that is, her desire for lovemaking in his bedroom chambers.
tc The MT reads the 3rd person masculine singular suffix on a plural noun \u05d7\u05b2\u05d3\u05b8\u05e8\u05b8\u05d9\u05d5 (khadarav, \u201chis chambers\u201d). This is reflected in LXX, Targums, and Vulgate. However, the 2nd person masculine singular suffix on a singular noun \u05d7\u05b7\u05d3\u05b0\u05e8\u05b6\u05da\u05b8 (khadrekha, \u201cyour chambers\u201d) is reflected by Syriac Peshitta and Symmachus. See preceding note on the text-critical significance of these variant readings.
tn Or \u201cO king, bring me into your chambers!\u201d The article on the noun \u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b6\u05da\u05b0 (hammelekh, \u201cthe king\u201d) may be taken in two ways: (1) the particularizing use of the article: \u201cThe king\u201d (e.g., NIV: \u201cThe king has brought me into his chambers\u201d) or (2) the vocative use of the article: \u201cO king!\u201d (NJPS margin: \u201cO king, bring me into your chambers!\u201d) (For the vocative use of the article, see GKC 405 \u00a7126.e; Jo\u00fcon 2:506-7 \u00a7137.f; R. J. Williams, Hebrew Syntax, 19, \u00a789; IBHS 247 \u00a713.5.2c). The syntactical classification of the article is dependent upon: (1) Whether the MT reading of the 3rd person masculine singular suffix on \u05d7\u05b2\u05d3\u05b8\u05e8\u05b8\u05d9\u05d5 (khadarav, \u201chis chambers\u201d) is retained or whether the text is emended to the 2nd person masculine singular suffix form \u05d7\u05b7\u05d3\u05b0\u05e8\u05b6\u05da\u05b8 (khadrekha, \u201cyour chamber\u201d) as reflected in Syriac (see textual note below). (2) Whether \u05d4\u05b1\u05d1\u05b4\u05d9\u05d0\u05b7\u05e0\u05b4\u05d9 (hevi\u2019ani, Hiphil perfect 3rd person masculine singular from \u05d1\u05bc\u05d5\u05b9\u05d0, bo\u2019, \u201cto bring\u201d + 1st person common singular suffix) is classified as a perfect of past action (\u201cThe king has brought me into his chambers\u201d) or a precative perfect (\u201cO king, bring me into your chambers!\u201d) (see syntactical note below). (3) Whether the consonantal form \u05d4\u05d1\u05d9\u05d0\u05e0\u05d9 should be vocalized as \u05d4\u05b1\u05d1\u05b4\u05d9\u05d0\u05b7\u05e0\u05b4\u05d9 (hevi\u2019ani, Hiphil perfect 3rd person masculine singular + 1st person common singular suffix) as preserved in MT or as \u05d4\u05b2\u05d1\u05b4\u05d9\u05d0\u05b5\u05e0\u05b4\u05d9 (havi\u2019eni, Hiphil imperative 2nd person masculine singular + 1st person common singular suffix) as reflected in Symmachus and Syriac (see textual note below)."}, {"pk": 2842281, "translation": "NET", "book": 22, "chapter": 1, "verse": 5, "text": "I am dark but lovely, O maidens of Jerusalem, dark like the tents of Qedar, lovely like the tent curtains of Salmah.", "comment": "tc The MT vocalizes \u05e9\u05c1\u05dc\u05de\u05d4 as \u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4 (sh\u00fflomoh, \u201cSolomon\u201d); however, the BHS editors suggest the vocalization \u05e9\u05c1\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 (shalmah); cf. NAB \u201cSalma.\u201d Salmah is the name of an ancient Arabian tribe mentioned in Assyrian and South Arabic sources, as well as Targum Onqelos (Gen 15:19; Num 24:21; Judg 4:17). Like the tribe of Qedar, Salmah was an Arabian nomadic tribe which inhabited a region in northern Arabia and the region of Petra. The proposed revocalization produces tighter parallelism between Qedar and Salmah, than Qedar and Solomon. This also creates a striking wordplay on the name \u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4 (M. H. Pope, Song of Songs [AB], 320).
sn There is debate whether the terms \u201ctents\u201d \u05d0\u05b8\u05d4\u05b3\u05dc\u05b5\u05d9 (\u2019ahale, \u201ctents\u201d) and \u05d9\u05b0\u05e8\u05b4\u05d9\u05e2\u05d5\u05b9\u05ea (y\u00ffri\u2019ot, \u201ctent-curtains\u201d) used here as synonyms or antonyms. The term \u05d0\u05b9\u05d4\u05b6\u05dc (\u2019ohel, \u201ctent\u201d) is often used in reference to an overall tent assembly, with particular emphasis on the external structure (e.g., Gen 4:20; 18:1; 31:33; Exod 26:13; 40:19; Judg 4:17; Isa 54:2; Jer 37:10) (HALOT 19 s.v. I \u05d0\u05b9\u05d4\u05b6\u05dc). The term \u201ctent-curtains\u201d (\u05d9\u05b0\u05e8\u05b4\u05d9\u05e2\u05d5\u05b9\u05d4) is used to refer to (1) inner hanging curtains, such as decorative hangings or tapestries inside a tent (e.g., Exod 26:1\u20132, 7; Num 4:25) and (2) a tent as a whole (e.g., 2 Sam 7:2; Jer 4:20; 10:20; Hab 3:7) (HALOT 439 s.v. \u05d9\u05b0\u05e8\u05b4\u05d9\u05e2\u05d5\u05b9\u05ea). The two terms are often used in parallelism as an A-B word pair (Isa 54:2; Jer 4:20; 10:20; 49:29; Hab 3:7). Like the \u201ctents\u201d (\u05d0\u05b9\u05d4\u05b8\u05dc\u05b4\u05d9\u05dd) of Qedar which were made from the wool of black goats, \u201ctent-curtains\u201d (\u05d9\u05b0\u05e8\u05b4\u05d9\u05e2\u05d5\u05b9\u05d4) also were sometimes made from goat hair (Exod 26:7). If the two are synonymous, the point is that the tents of Qedar and the tent-curtains of Salmah were both black but beautiful. If the two terms are antonyms, the point is that the tents of Qedar are black but the tent-curtains of Salmah are beautiful. In either case, her point is that she is black, but nonetheless beautiful. Rabbinic midrash misses the point; it views the metaphor as contrasting her swarthy outward appearance with her inner beauty: \u201cJust as the tents of Kedar, although from outside they look ugly, black, and ragged, yet inside contain precious stones and pearls, so the disciples of the wise, although they look repulsive and swarthy in this world, yet have within them knowledge of the Torah, Scriptures, Mishnah, Midrash, Halachoth, Talmud, Toseftas and Haggadah\u201d (Midrash Rabbah 4:54-55).
tn The term \u201clovely\u201d does not appear in the Hebrew in this line but is supplied in the translation from the first line in this verse for the sake of clarity.
tn Heb \u201cO daughters of Jerusalem.\u201d
sn The term \u201cdark\u201d does not appear in the Hebrew in this line but is supplied in the translation from the preceding line for the sake of clarity. The poetic structure of this tricolon is an example of redistribution. The terms \u201cblack but beautiful\u201d in the A-line are broken up \u2013 the B-line picks up on \u201cblack\u201d and the C-line picks up on \u201cbeautiful.\u201d The Beloved was \u201cblack\u201d like the rugged tents of Qedar woven from the wool of black goats, but \u201cbeautiful\u201d as the decorative inner tent-curtains of King Solomon (J. L. Kugel, The Idea of Biblical Poetry, 40; W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 181).
sn The comparison of her dark, outdoors appearance to the \u201ctents of Qedar\u201d is quite fitting for two reasons. First, the name \u201cQedar\u201d refers to an ancient Arabian tribe of bedouin who lived in tents and inhabited a region in northern Arabia. Their tents were traditionally woven from the wool of black goats. They were not beautiful to look at; they were rough, rustic, rugged, and weather-beaten. Second, the terms \u05e9\u05c1\u05b0\u05d7\u05d5\u05b9\u05e8\u05b8\u05d4 (sh\u00ffkhorah, \u201cblack\u201d) and \u05e7\u05b5\u05d3\u05b8\u05e8 (qedar, \u201cQedar\u201d) create a wordplay because the root \u05e7\u05b8\u05d3\u05b7\u05e8 (qadar) means \u201cdark, dirty\u201d (HALOT 1072 s.v. \u05e7\u05d3\u05e8). The point of the comparison is that the Beloved had dark skin and a rugged outdoors appearance because she had been forced to work outdoors, and so her skin had become dark as 1:6 states."}, {"pk": 2842282, "translation": "NET", "book": 22, "chapter": 1, "verse": 6, "text": "Do not stare at me because I am dark, for the sun has burned my skin. My brothers were angry with me; they made me the keeper of the vineyards. Alas, my own vineyard I could not keep!", "comment": "tn The relative pronoun \u05e9\u05c1\u05b6 (she) on \u05e9\u05c1\u05b6\u05e9\u05c1\u05bc\u05b1\u05d6\u05b8\u05e4\u05b7\u05ea\u05b0\u05e0\u05b4\u05d9 (sheshshezafatni) functions in a causal sense, as in the preceding colon (BDB 980 s.v. \u05e9\u05c1\u05b6 3.b) (e.g., Song 5:2; Eccl 2:18).
tn Heb \u201cthe sun has stared at me.\u201d The verb \u05e9\u05c1\u05b8\u05d6\u05b7\u05e3 (shazaf) means \u201cto look at, catch sight of, glance at\u201d (e.g., Job 20:9; 28:7) (HALOT 1456 s.v. \u05e9\u05c1\u05d6\u05e3; BDB 1004 s.v. \u05e9\u05c1\u05b8\u05d6\u05b7\u05e3). The Beloved personifies the sun (\u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05de\u05b6\u05e9\u05c1, hashshamesh) as having looked at the Beloved too long, that is, it burned her skin.
tn Heb \u201cthe sons of my mother.\u201d
sn The verb \u05d4\u05b8\u05e8\u05b8\u05d4 (harah, \u201cto burn in anger, to be angry\u201d) creates an interesting wordplay or pun on the preceding line: \u201cThe sun burned me (= my skin).\u201d The sun burned her skin, because her brothers had burned (\u05e0\u05b4\u05d4\u05b2\u05e8\u05d5\u05bc, niharu) in anger against her. This is an example of a polysemantic wordplay which explains the two basic meanings of \u05d4\u05b8\u05e8\u05b8\u05d4 (\u201cto burn, to be angry\u201d) (W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 241-42).
sn The noun \u05db\u05bc\u05b6\u05e8\u05b6\u05dd (kerem, \u201cvineyard\u201d) is used figuratively in this line (see following note on the wordplays in this verse). Some suggest that her \u201cvineyard\u201d refers to her virginity, that is, she lost her virginity. However, this runs contrary to the moral purity accorded to the Beloved throughout the Song (e.g., 4:12; 8:8\u201310). It is better to take the \u201cvineyard\u201d imagery as a reference to her ability to take care of her physical appearance which had been thwarted by being forced to work outside where her skin had been darkened by the scorching rays of the sun, as alluded to throughout 1:4\u20135[5-6].
sn The repetition of the noun \u05db\u05bc\u05b6\u05e8\u05b6\u05dd (kerem, \u201cvineyard\u201d) and the verb \u05e0\u05b8\u05d8\u05b7\u05e8 (natar, \u201cto keep, maintain\u201d) creates a series of eloquent wordplays. The first occurrence of \u05db\u05bc\u05b6\u05e8\u05b6\u05dd (\u201cvineyard\u201d) and \u05e0\u05b8\u05d8\u05b7\u05e8 (\u201cto keep\u201d) is literal, the second occurrence of both is figurative (hypocatastasis). Her brothers forced her to work outside in the sun, taking care of the vineyards; as a result, she was not able to take care of her appearance (\u201cmy own vineyard I could not keep\u201d).
tn The relative pronoun \u05e9\u05c1\u05b6 (she) on \u05e9\u05c1\u05b6\u05d0\u05b2\u05e0\u05b4\u05d9 (she\u2019ani, \u201cbecause I\u201d) functions in a causal sense, as in the following colon (BDB 980 s.v. \u05e9\u05c1\u05b6 3.b) (e.g., Song 5:2; Eccl 2:18)."}, {"pk": 2842283, "translation": "NET", "book": 22, "chapter": 1, "verse": 7, "text": "Tell me, O you whom my heart loves, where do you pasture your sheep? Where do you rest your sheep during the midday heat? Tell me lest I wander around beside the flocks of your companions!", "comment": "tn The meaning of MT \u05e2\u05b9\u05d8\u05b0\u05d9\u05b8\u05d4 (\u2019ot\u00ffyah, Qal active participle fs from \u05e2\u05b8\u05d8\u05b8\u05d4, \u2019atah, \u201cto veil oneself\u201d) is debated; several options have been proposed: (1) Some scholars attempt to explain this in light of ancient Israelite culture or customs. The term \u05e2\u05b8\u05d8\u05b8\u05d4 describes a person wrapping oneself in a garment or with a veil (HALOT 813 s.v. I \u05e2\u05d8\u05d4) as (a) a sign of grief or mourning (Ezek 24:17, 22), uncleanness (Lev 13:45), or shame (Mic 3:7), and as (b) the clothing of the deceased (1 Sam 28:14) and veiled cult-prostitutes (Gen 28:14). The term is rendered \u201cone who veils herself\u201d (NASB), \u201cone who is veiled\u201d (NRSV, KJV margin) and \u201clike a veiled woman\u201d (ASV, NIV). BDB suggests that she veiled herself in mourning (BDB 741 s.v. I \u05e2\u05b8\u05d8\u05b8\u05d4). Rashi suggested that she veiled herself in mourning because she did not know where to find her beloved (Canticles Rabbah 1:6). Many commentators connect this with the veiled cult-prostitute soliciting business among shepherds. She wished to avoid what Tamar tried to do: to be mistaken as a harlot looking for business among the shepherds (Gen 38:14\u201323). If her beloved would not declare his whereabouts, she would be reduced to looking for him among the shepherds \u2013 an action that could be easily misunderstood. This is reflected in the CEV paraphrase: \u201cDon\u2019t let the other shepherds think badly of me.\u201d R. E. Murphy (Song of Songs [Hermeneia], 131) writes: \u201cCommentators have interpreted the covering as a sign of mourning (2 Sam 15:30) or as the sign of a harlot (Gen 38:14\u201315). These references are not helpful in explaining the context of v 7, and in neither of the instances is the word \u05e2\u05b8\u05d8\u05b8\u05d4 used. She seems rather to refer to some kind of covering or disguise she will be forced to use unless she knows where to find him. One can infer that the disguise will enable her to avoid being identified by his \u2018companions,\u2019 but no reason is given (perhaps she does not want them to know about the rendezvous?)\u201d (2) Other scholars resort to comparative lexicography. For example, S. R. Driver suggested that \u05e2\u05b9\u05d8\u05b0\u05d9\u05b8\u05d4 is not derived from \u05e2\u05b8\u05d8\u05b8\u05d4 I (\u201cto veil\u201d), but from the Arabic root gth that came into Hebrew as the homonymic root \u05e2\u05b8\u05d8\u05b8\u05d4 \u201cto pick lice\u201d (Isa 22:17; Jer 43:12) (HALOT 814 s.v. II \u05e2\u05d8\u05d4). Driver renders the line, \u201clest I be left picking lice,\u201d that is, while away the siesta-time grooming herself. Most scholars reject this proposal; it seems strange in the context and unnecessarily creates a homonym for a well-known term that makes adequate sense contextually. Nevertheless, Driver\u2019s proposal was adopted by the NEB: \u201cthat I may not be left picking lice.\u201d See D. R. Driver, \u201cLice in the Old Testament,\u201d PEQ 106 (1974): 159-160. (3) Still other scholars emend the text. MT reads \u05db\u05bc\u05b0\u05e2\u05b9\u05d8\u05b0\u05d9\u05b8\u05d4 (k\u00ff\u2019ot\u00ffyah, \u201clike one who is veiled\u201d) (preposition \u05db\u05bc\u05b0 + Qal active participle fs \u05e2\u05b8\u05d8\u05b8\u05d4 I \u201cto veil\u201d) which is also reflected in the LXX\u2019s \u1f60 \u03c0\u03b5\u03c1\u03b9\u03b2\u03b1\u03bb\u03bb\u03bf\u03bc\u03b5\u03bd\u03b7 (w periballomenh, \u201clike one who is covered\u201d; fs passive participle from \u03c0\u03b5\u03c1\u03b9\u03b2\u03ac\u03bb\u03bb\u03c9, periballw, \u201cto cover\u201d). However, several ancient versions (Greek: Symmachus, Syriac Peshitta, Vulgate) reflect a Hebrew Vorlage with metathesis of the first two consonants: \u05db\u05bc\u05b0\u05d8\u05b9\u05e2\u05b4\u05d9\u05bc\u05b8\u05d4 (k\u00ffto\u2019iyyah) from \u05d8\u05b8\u05e2\u05b8\u05d4 (ta\u2019ah, \u201cto wander about, to stray\u201d; e.g., Ezek 13:10). The root \u05d8\u05b8\u05e2\u05b8\u05d4 would be an Aramaizing form of Hebrew \u05ea\u05bc\u05b8\u05e2\u05b8\u05d4 (\u201cto wander\u201d). This emendation is suggested by the BHS editors and the lexicons (HALOT 377 s.v. \u05d8\u05e2\u05d4; 814; BDB 742 s.v.); It is adopted by many translations: \u201clike one who wanders\u201d (RSV, AV, JB, NAB, NJV), \u201clike one who strays\u201d (JPS, NJPS) and \u201cas one that turneth aside\u201d (KJV). This would make nice sense contextually: she begs her beloved to tell her where to find him because she does not want to wander around like someone who is lost.
tn Heb \u201csoul.\u201d
tn The causal relative pronoun \u05e9\u05c1\u05b6 (she, \u201cbecause\u201d; BDB 980 s.v. \u05e9\u05c1\u05b6 3.b) is prefixed to the interrogative particle \u05dc\u05b8\u05de\u05b8\u05d4 (lamah, \u201cwhy?\u201d; BDB 554 s.v. \u05de\u05b7\u05d4 4.d) to form the idiom \u05e9\u05c1\u05b7\u05dc\u05bc\u05b8\u05de\u05b8\u05d4 (shallamah, \u201clest\u201d; BDB 554 s.v. \u05de\u05b7\u05d4 4.d.\u03b2; 980 s.v. \u05e9\u05c1\u05b6 3b). BDB notes that \u05dc\u05b8\u05de\u05b8\u05d4 is used with an imperfect \u2013 as is the case here with \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 (\u2019ehyeh, Qal imperfect 1st person common singular from \u05d4\u05b8\u05d9\u05b8\u05d4, haya, \u201cto be\u201d) \u2013 to deprecate a situation and for rhetorical emphasis to introduce the reason why something should, or should not, be done: \u201cWhy should?\u201d (e.g., Gen 27:45; 47:19; Exod 32:12; 1 Sam 19:5, 17; 20:8, 32; 2 Sam 2:22; 13:26; 16:9; 20:19; 2 Kgs 14:10; 2 Chr 25:16; Neh 6:3; Pss 79:10; 115:2; Eccl 5:5; 7:16\u201317; Jer 40:15; Joel 2:17) (BDB 554 s.v. \u05de\u05b7\u05d4 4.d.\u03b2). When connected with a foregoing sentence by the causal relative pronouns \u05e9\u05c1\u05b6 \u201cbecause,\u201d the idiom \u05e9\u05c1\u05b7\u05dc\u05bc\u05b8\u05de\u05b8\u05d4 connotes \u201clest\u201d (literally, \u201cBecause why should?\u201d) (BDB 554 s.v. 4.d.\u03b2). The meaning of \u05e9\u05c1\u05b7\u05dc\u05bc\u05b8\u05de\u05b8\u05d4 is identical to the parallel constructions \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05dc\u05b8\u05de\u05bc\u05b8\u05d4 (\u2019asher lammah, \u201clest\u201d; Dan 1:10) and \u05d3\u05bc\u05b4\u05d9 \u05dc\u05b0\u05de\u05b8\u05d4 (di l\u00ffmah, \u201clest\u201d; Ezra 7:23). In Song 1:6[7] the causal relative pronoun \u05e9\u05c1\u05b6 connects it to the preceding lines, and our idiom assumes the elided phrase \u05dc\u05b4\u05d9 \u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3\u05b8\u05d4\u05bc (haggidah li, \u201cTell me!\u201d) which occurred earlier: \u201cTell me lest I \u2026!\u201d or \u201cTell me! For why should I\u2026?\u201d"}, {"pk": 2842284, "translation": "NET", "book": 22, "chapter": 1, "verse": 8, "text": "If you do not know, O most beautiful of women, simply follow the tracks of my flock, and pasture your little lambs beside the tents of the shepherds."}, {"pk": 2842285, "translation": "NET", "book": 22, "chapter": 1, "verse": 9, "text": "O my beloved, you are like a mare among Pharaoh\u2019s stallions.", "comment": "tn Heb \u201cI compare you to.\u201d
tn The hireq-yod ending on \u05e1\u05bb\u05e1\u05b8\u05ea\u05b4\u05d9 (susati) is a remnant of the old genitive ending (e.g., nominative: malku, genitive: malki, accusative: malka), the so-called hireq compaginis ending. Thus, \u05e1\u05bb\u05e1\u05b8\u05ea\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e8\u05b4\u05db\u05b0\u05d1\u05b5\u05d9 \u05e4\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 (susati berikve par\u2019oh) is a double genitive-construct: \u201ca mare among the chariot-horses of Pharaoh\u201d (M. H. Pope, Song of Songs [AB], 338) or \u201ca mare among the chariots of Pharaoh\u201d (R. E. Murphy, Song of Songs [Hermeneia], 131). The hireq-yod ending was mistakenly treated as 1st person common singular possessive suffix \u201cmy mare\u201d by LXX, Vulgate, Syriac. This approach is mistakenly adopted by several translations: \u201cmy mare\u201d (NASB, NJB), \u201cmy filly\u201d (NKJV) and \u201cmy company of horsemen\u201d (DRA).
sn It was common in ancient love literature to compare a beautiful woman to a sleek filly. For example, Horace likened Lyde to a three year old filly: \u201cShe gambols over the spreading plains and shrinks from touch, to wedlock still a stranger, not yet ripe for eager mate\u201d (Horace, Odes iii. xi. 9). Theocritus compared Helen of Troy to a graceful steed harnessed to a chariot: \u201cAs towers the cypress mid the garden\u2019s bloom, as in the chariot proud Thessalian steed, thus graceful rose-complexion\u2019d Helen moves\u201d (Theocritus, Idyll xviii. 30-31).
tn Heb \u201camong the chariot-horses\u201d or \u201camong the chariots.\u201d The noun \u05e8\u05b6\u05db\u05b6\u05d1 (rekhev) has a wide range of meanings: \u201cchariots, war-chariots\u201d (Exod 14:17\u201318, 23; 15:19; Deut 11:4; 20:1; Josh 11:4) \u201cchariot crews, chariot troops\u201d (1 Kgs 9:22; 16:9; 22:31; 2 Kg 8:21), \u201ccolumn of chariots, troop of warriors\u201d (Isa 21:7, 9), \u201ccharioteer\u201d (Ps 76:7), and \u201cchariot-horses\u201d (Exod 14:9; 2 Sam 8:4; 1 Chr 18:4; Ezek 39:20) (HALOT 1233-35 s.v. \u05e8\u05b6\u05db\u05b6\u05d1). Scholars have struggled with the meaning of \u05d1\u05bc\u05b0\u05e8\u05b4\u05db\u05b0\u05d1\u05b5\u05d9 \u05e4\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 (b\u00ffrikhbe par\u2019oh, \u201c[harnessed to (?)] Pharaoh\u2019s chariot\u201d; HALOT 1234 s.v. 6.b). M. H. Pope (Song of Songs [AB], 338) suggests that \u05e8\u05b4\u05db\u05b0\u05d1\u05b5\u05d9 (rikhbe) be nuanced \u201cchariot-horses\u201d and the phrase rendered \u201camong the chariot-horses of Pharaoh.\u201d Pope offers the best explanation of this enigmatic picture: \u201cA crucial consideration overlooked by commentators is the well-attested fact that Pharaoh\u2019s chariots, like other chariotry in antiquity, were not drawn by a mare or mares but by stallions hitched in pairs. This bit of intelligence radically alters the usual understanding of the verse and dispels the notion that there is a grammatical incongruity, which needs harmonizing. The juxtaposition is between a single mare and a plurality of stallions and it requires only a modicum of what is called \u2018horse sense\u2019 to appreciate the thrust of the comparison. The situation envisaged is illustrated by the famous incident in one of the campaigns of Thutmose III against Qadesh. On his tomb at Thebes, the Egyptian soldier Amenemheb relates how the Prince of Qadesh sent forth a swift mare, which entered among the army. But Amenemheb ran after her on foot and with his dagger ripped open her belly, cut off her tail, and presented it to the king, thus preventing a debacle before the excited stallions could take out after the mare.\u201d"}, {"pk": 2842286, "translation": "NET", "book": 22, "chapter": 1, "verse": 10, "text": "Your cheeks are beautiful with ornaments; your neck is lovely with strings of jewels.", "comment": "tn The phrase \u201cis lovely\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity to complete the parallelism with the preceding line."}, {"pk": 2842287, "translation": "NET", "book": 22, "chapter": 1, "verse": 11, "text": "We will make for you gold ornaments studded with silver.", "comment": "tn The subject of the 1st person common plural verb \u05e0\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 (na\u2019aseh) might be the maidens of Jerusalem mentioned in 1:4[5]. However, this might be an example of heterosis of number, that is, the 1st person common plural for 1st person common singular person. In this case, her lover \u2013 the speaker throughout the rest of 1:8\u20139[9-10] \u2013 would still be the speaker here. Other possible examples of heterosis of number of the plural for the singular in the Song include 1:3[4]; 2:15; 5:1b; 6:13[7:1].
tn Or \u201cWe will make gold ornaments with your studs of silver.\u201d"}, {"pk": 2842288, "translation": "NET", "book": 22, "chapter": 1, "verse": 12, "text": "While the king was at his banqueting table, my nard gave forth its fragrance.", "comment": "tn The lexicons suggest that \u05de\u05b5\u05e1\u05b7\u05d1 (mesav) refers to a round banquet table (HALOT 604 s.v. \u05de\u05b5\u05e1\u05b7\u05d1) or divan with cushions (BDB 687 s.v. \u05de\u05b5\u05e1\u05b7\u05d1 2). In Mishnaic Hebrew the noun \u05de\u05b5\u05e1\u05b7\u05d1 refers to a dining couch, banquet table, as well as cushions or pillows (HALOT 604). The related noun \u05de\u05b0\u05e1\u05b4\u05d1\u05bc\u05b8\u05d4 (m\u00ffsibbah) refers to a banqueting party (HALOT 604 s.v. \u05de\u05b0\u05e1\u05b4\u05d1\u05bc\u05b8\u05d4; Jastrow 803 s.v. \u05de\u05b0\u05e1\u05b4\u05d1\u05bc\u05b8\u05d4). The versions took it as a reference to a resting place (see LXX, Vulgate, Syriac Peshitta). R. E. Murphy (Song of Songs [Hermeneia], 131) suggests that it refers to (1) a couch or divan on which a person declined while eating, (2) a group of people gathered in a circle, that is, an entourage, or (3) a private place such as an enclosure.tc The MT \u05d1\u05bc\u05b4\u05de\u05b0\u05e1\u05b4\u05d1\u05bc\u05d5\u05b9 (bimsibbo, \u201chis banquet table\u201d) is enigmatic: \u201cWhile the king was at his banquet table, my nard gave forth its fragrance.\u201d W. Rudolph suggests emending to \u05de\u05b0\u05e1\u05b4\u05d1\u05bc\u05b4\u05d9 (m\u00ffsibbi, \u201caround me\u201d): \u201cWhile the king surrounded me, my nard gave forth its fragrance\u201d (Des Buch Ruth, das Hohe Lied, die Klagelieder [KAT], 27).
sn \u201cNard\u201d (\u05e0\u05b5\u05e8\u05b0\u05d3\u05bc\u05b0, nerd\u00ff) was an aromatic oil extracted from the Valerian nardostachys jatamansi which was an aromatic drug from a plant which grew in the Himalaya region of India, used for perfume (HALOT 723 s.v. \u05e0\u05b5\u05e8\u05b0\u05d3\u05bc\u05b0). Nard was an expensive imported perfume, worn by women at banquets because of its seductive charms. It was used in the ANE as a love potion because of its erotic fragrance (R. K. Harrison, Healing Herbs of the Bible, 48-49).
tn Or \u201cThe fragrance of my myrrh wafted forth.\u201d"}, {"pk": 2842289, "translation": "NET", "book": 22, "chapter": 1, "verse": 13, "text": "My beloved is like a fragrant pouch of myrrh spending the night between my breasts.", "comment": "sn The term \u05de\u05b9\u05e8 (mor, \u201cmyrrh\u201d) refers to an aromatic gum (Commiphora abessinica resin) which exudes from the bark of the Balsmodendron myrrha tree which was native only to Arabia, Abyssinia, and India (HALOT 629 s.v. \u05de\u05b9\u05e8). It was an expensive luxury item, which had to be imported into Israel. In liquid form it could be carried in small bottles like nard, but it was also used in solid form in which it was carried in a small cloth pouch or sachet worn next to the body. The myrrh was mixed with fat and shaped into cones and as the fat melted from the body heat, the aroma of myrrh and the anointing oil would perfume a woman\u2019s body. Because it had a very strong aroma which would last for long periods of time, women often wore it to bed to perfume themselves for the next day. Because of its beautiful fragrance, it is associated with romance (e.g., Isa 3:24) (R. K. Harrison, Healing Herbs of the Bible, 45-46).
tn Alternately, \u201cresting between my breasts.\u201d The verb \u05dc\u05b4\u05d9\u05df (lin) has a three-fold range of meaning in the Qal stem: (1) \u201cto leave overnight,\u201d e.g., meat or corpse on a tree, (2) \u201cto spend the night, stay overnight,\u201d and (3) \u201cto stay, dwell\u201d (HALOT 529 s.v. \u05dc\u05d9\u05df). The myrrh motif (see study note above) suggests the nuance \u201cto spend the night\u201d (HALOT 529 s.v. 2). This is also the most appropriate nuance of its usage in Song 7:12 (e.g., Gen 19:2; 24:23, 25, 54; 28:11; 31:54; 32:14, 22; Num 22:8; Josh 3:1; 4:3; 6:11; 8:9; Judg 18:2; 19:4\u201315 (9x), 20; 20:4; 2 Sam 12:16; 17:8, 16; 19:8; 1 Kgs 19:9; Isa 21:13; 65:4; Jer 14:8; Joel 1:13; Zeph 2:14; Pss 25:13; 55:8; Job 24:7; 31:32; 39:9; Prov 19:23; Song 7:12; Ruth 1:16; 3:13; Neh 4:16; 13:20; 1 Chr 9:27). Several translations follow course: \u201che shall lie all night betwixt my breasts\u201d (KJV) and \u201cwhich lies all night between my breasts\u201d (NASB). Others downplay the obvious sexual connotations: \u201cresting between my breasts\u201d (NIV) and \u201clodged between my breasts\u201d (NJPS). The imperfect has been taken in two basic senses: (1) future time action: \u201che shall spend the night between my breasts\u201d and (2) present characteristic or present progressive: \u201che spends the night between my breasts.\u201d The latter is favored by the characteristic/progressive nature of the metaphors used through 1:12\u201313[13-14]."}, {"pk": 2842290, "translation": "NET", "book": 22, "chapter": 1, "verse": 14, "text": "My beloved is like a cluster of henna blossoms in the vineyards of En-Gedi.", "comment": "sn The henna plant (\u05db\u05bc\u05b9\u05e4\u05b6\u05e8, kofer, \u201chenna\u201d; HALOT 495 s.v. III \u05db\u05bc\u05b9\u05e4\u05b6\u05e8) is an inflorescent shrub with upward pointing blossoms, that have sweet smelling whitish flowers that grow in thick clusters (Song 4:13; 7:12). Like myrrh, the henna plant was used to make sweet smelling perfume. Its flowers were used to dye hair, nails, fingers, and toes orange.
sn En-Gedi is a lush oasis in the midst of the desert wilderness on the southwestern shore of the Dead Sea. The surrounding region is hot and bleak; its dry sands extend monotonously for miles. The Dead Sea region is a salty desert covered with a dusty haze and characterized by almost unbearable heat during most of the year. The lush oasis of En-Gedi is the only sign of greenery or life for miles around. It stands out as a surprising contrast to the bleak, dry desert wilderness around it. In the midst of this bleak desert wilderness is the lush oasis in which indescribable beauty is found. The lush oasis and waterfall brings welcome relief and refreshment to the weary desert traveler."}, {"pk": 2842291, "translation": "NET", "book": 22, "chapter": 1, "verse": 15, "text": "Oh, how beautiful you are, my beloved! Oh, how beautiful you are! Your eyes are like doves!", "comment": "sn The term \u05e8\u05b7\u05e2\u05b0\u05d9\u05b8\u05ea\u05b4\u05d9 (ra\u2019yati, \u201cmy darling\u201d) is from \u05e8\u05b5\u05e2\u05b7 (re\u2019a) \u201ccompanion, friend\u201d in general (e.g., Job 2:11; 6:27; 12:4; Pss 35:14; 122:8; Prov 14:20; 17:17; 19:6; 27:10) and \u201cdarling, beloved\u201d in romantic relationships (e.g., Job 30:29; Jer 3:1, 20; Hos 3:1; Song 5:1, 16) (HALOT 1253-54 s.v. II \u05e8\u05b5\u05e2\u05b7; BDB 945 s.v. II \u05e8\u05b8\u05e2\u05b8\u05d4 II.1). This is the most common term of affection to address the Beloved (Song 1:9, 15; 2:2, 10, 13; 4:1, 7; 5:2; 6:4).
sn In the ancient Near East there was an unusual emphasis on beauty of a woman\u2019s eyes. This was probably due to the practice of women veiling themselves and wearing long robes so that no portion of their body or face was exposed to sight except for their eyes (e.g., Gen 26:17). The only indication of a woman\u2019s beauty was her eyes. There was no better (and no other, in light of the attire) way to praise a woman\u2019s beauty in the ancient Near East (G. L. Carr, Song of Solomon [TOTC], 86).
tn Heb \u201cYour eyes are doves.\u201d This metaphor compares her eyes to doves. There is no lack of suggestions as to the point of the comparison: (1) Arabic love literature describes doves having sentimental eyes, the point here (Marcia Falk, Love Lyrics from the Bible, 113). (2) The comparison has to do with the color of her eyes (G. L. Carr, Song of Solomon [TOTC], 86). (3) The comparison has to do with the glistening color of the dove and its quick movements, that is, her eyes had a beautiful color and had lively motion (M. H. Pope, Song of Songs [AB], 356). (4) The comparison has to do with the fluttering of her eyes which reminded him of the fluttering of a dove\u2019s wings (M. D. Goulder, The Song of Fourteen Songs [JSOTSup], 5). (5) The comparison has to do with gentleness and purity, as well as longing and simplicity (K&D 18:38).
sn His praise begins with the exclamatory particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cbehold!\u201d). This is often used to introduce a statement in which the speaker either newly asserts or newly recognizes something (BDB 244 s.v. \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 b.a)."}, {"pk": 2842292, "translation": "NET", "book": 22, "chapter": 1, "verse": 16, "text": "Oh, how handsome you are, my lover! Oh, how delightful you are! The lush foliage is our canopied bed;", "comment": "tn The term \u05e0\u05b8\u05e2\u05b4\u05d9\u05dd (na\u2019im, \u201cpleasant, delightful\u201d) can refer to physical attractiveness or to personal character (BDB 653 I \u05e0\u05b8\u05e2\u05b5\u05dd; HALOT 705 s.v. I \u05e0\u05e2\u05dd). Some suggest that it refers to the pleasantness of his character and personality; however, it is better to take this as a reference to his handsome physical appearance for several reasons: (1) The terms \u05d9\u05b8\u05e4\u05b6\u05d4 (yafeh, \u201chandsome\u201d) and \u05e0\u05b8\u05e2\u05b4\u05d9\u05dd (\u201cdelightful\u201d) are probably used in synonymous rather than synthetic parallelism. (2) The emphasis in 1:15\u201316 is on physical beauty as the repetition of the term \u201cbeautiful, handsome\u201d (\u05d9\u05b8\u05e4\u05b6\u05d4) suggests. (3) The related verb \u05e0\u05bc\u05b8\u05e2\u05b7\u05de\u05b0\u05ea\u05bc\u05b0 (na\u2019amt\u00ff, \u201cto be delightful\u201d) is used in Song 7:7 in synonymous parallelism with \u05d9\u05b8\u05e4\u05b8\u05ea (yafat, \u201cto be beautiful\u201d) in the description of the Beloved\u2019s physical beauty. (4) Hebrew lexicographers classify this usage of \u05e0\u05b8\u05e2\u05b4\u05d9\u05dd in Song 1:16 in terms of physical beauty rather than personal character (BDB 653 s.v. 2).
tn The term \u05e8\u05b7\u05e2\u05b2\u05e0\u05b8\u05e0\u05b8\u05d4 (ra\u2019ananah, \u201clush, verdant\u201d) refers to the color \u201cgreen\u201d and is often used in reference to luxuriant foliage or trees (Pss 37:35; 52:8; Jer 11:16; Hos 14:8). The impression 1:16c\u201317 gives is that the young man and young woman are lying down together on the grass in the woods enjoying the delights of their caresses. They liken the grass below and the green leaves above to a marriage couch or canopied bed.
tn Or \u201cThe lush foliage is our marriage couch.\u201d The term \u05e2\u05b6\u05e8\u05b6\u05e9\u05c2 (\u2019eres, \u201cbed\u201d) describes a canopied bed (Pss 6:7; 41:4; 132:2; Prov 7:16) or marriage couch (Song 1:16) (BDB 793 s.v. \u05e2\u05b6\u05e8\u05b6\u05e9\u05c2).
sn The statement \u05d4\u05b4\u05e0\u05bc\u05b8\u05da\u05b0 \u05d9\u05b8\u05e4\u05b8\u05d4 \u05e8\u05b7\u05e2\u05b0\u05d9\u05b8\u05ea\u05b4\u05d9 (hinnakh yafah ra\u2019yati, \u201cHow beautiful you are, my darling\u201d) in 1:15 is virtually mirrored by the Beloved\u2019s statement in 1:16, \u05d4\u05b4\u05e0\u05bc\u05b0\u05da\u05b0 \u05d9\u05b8\u05e4\u05b6\u05d4 \u05d3\u05d5\u05b9\u05d3\u05b4\u05d9 (hinn\u00ffkh yafeh dodi, \u201cHow handsome you are, my lover\u201d).
tn The term \u05d0\u05b7\u05e3 (\u2019af, \u201chow\u201d) is used to: (1) introduce additional information; (2) to emphasize a point; (3) to enhance a statement; (4) to create an antithesis (HALOT 76 s.v. \u05d0\u05b7\u05e3). The usage here is to enhance \u201chow pleasant\u201d or \u201ccertainly pleasant\u201d (HALOT 76). The particle \u05d0\u05b7\u05e3 is often used in Hebrew poetry to emphatically introduce a thought in the second colon which is a step beyond what was asserted in the first colon (e.g., Deut 33:3, 20, 28; 1 Sam 2:7; Pss 16:6, 7, 9; 18:49; 65:14; 68:9, 17; 74:16; 89:28; 93:1; Prov 22:19; 23:28) (BDB 64 s.v. b.1). Sometimes, \u05d0\u05b7\u05e3 is used to introduce a surprise or something unexpected (e.g., Job 14:3; 15:4) (BDB 65 s.v. a.1). The particle \u05d0\u05b7\u05e3 (\u201cOh!\u201d), which introduces this line, is often used in Hebrew poetry to emphatically introduce a new thought and indicates that this is an addition to the previous statement; it is something far greater."}, {"pk": 2842293, "translation": "NET", "book": 22, "chapter": 1, "verse": 17, "text": "the cedars are the beams of our bedroom chamber; the pines are the rafters of our bedroom."}, {"pk": 2842294, "translation": "NET", "book": 22, "chapter": 2, "verse": 1, "text": "I am a meadow flower from Sharon, a lily from the valleys.", "comment": "tn There is debate about the referent of \u05e9\u05c1\u05d5\u05b9\u05e9\u05c1\u05b7\u05e0\u05bc\u05b8\u05ea (shoshannat, \u201clily\u201d) because there are many different species of the lily family. Botanists note that among the many different species of the lily family only one grows in Palestine. This species may be identified as the Anthemis palaestina, the chamomile, a white-daisy-like plant, which was indigenous to Palestine (Fauna and Flora of the Bible, 134-36).
tn Or \u201cthe rose of Sharon\u2026the lily of the valleys.\u201d There is debate whether the expressions \u05d7\u05b2\u05d1\u05b7\u05e6\u05bc\u05b6\u05dc\u05b6\u05ea \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05e8\u05d5\u05b9\u05df (khavatselet hashsharon) and \u05e9\u05c1\u05d5\u05b9\u05e9\u05c1\u05b7\u05e0\u05bc\u05b7\u05ea \u05d4\u05b8\u05e2\u05b2\u05de\u05b8\u05e7\u05b4\u05d9\u05dd (shoshannat ha\u2019amaqim) are definite (\u201cthe rose of Sharon\u2026the lily of the valleys\u201d) or indefinite (\u201ca rose of Sharon\u2026a lily\u201d). Some translations adopt the definite sense (KJV, NKJV, NASB, NAU, NJB, NLT); others the indefinite sense (ASV, RSV, NRSV, NIV, NIB, NAB, NJPS, CEV).
tn Heb \u201cmeadow-saffron\u201d or \u201ccrocus.\u201d The noun \u05d7\u05b2\u05d1\u05b7\u05e6\u05bc\u05b6\u05dc\u05b6\u05ea (khavatselet) traditionally has been translated \u201crose\u201d (KJV, NKJV, ASV, NASB, RSV, NRSV, NIV, NJPS, NLT, CEV); however, recent translations suggest \u201ccrocus\u201d (NIV margin, NJPS margin), \u201cnarcissus\u201d (DBY) or simply \u201cflower\u201d (DRA, NAB). The LXX translated it with the generic term \u1f00\u03bd\u03b8\u03bf\u03c2 (anqos, \u201cflower, blossom\u201d). Early English translators knew that it referred to some kind of flower but were unsure exactly which type, so they arbitrarily chose \u201crose\u201d because it was a well-known and beautiful flower. In the light of comparative Semitics, modern Hebrew lexicographers have settled on \u201casphodel,\u201d \u201cmeadow-saffron,\u201d \u201cnarcissus,\u201d or \u201ccrocus\u201d (BDB 287 s.v. \u05d7\u05b2\u05d1\u05b7\u05e6\u05bc\u05b6\u05dc\u05b6\u05ea; HALOT 287 s.v. \u05d7\u05b2\u05d1\u05b7\u05e6\u05bc\u05b6\u05dc\u05b6\u05ea; DCH 3:153 s.v. \u05d7\u05b2\u05d1\u05b7\u05e6\u05bc\u05b6\u05dc\u05b6\u05ea). The Hebrew term is related to Syriac hamsalaita (\u201cmeadow saffron\u201d) and Akkadian habasillatu (\u201cflower-stalk, marsh plant, reed\u201d). Lexicographers and botanists suggest that the Hebrew term refers to Ashodelos (lily family), Narcissus tazetta (narcissus or daffodil), or Colchicum autumnale (meadow-saffron or crocus). The location of this flower in Sharon suggests that a common wild flower would be more consonant than a rose. The term appears elsewhere only in Isa 35:1 where it refers to some kind of desert flower \u2013 erroneously translated \u201crose\u201d (KJV, NJPS) but probably \u201ccrocus\u201d (NASB, NIV, NJPS margin). Appropriately, the rustic maiden who grew up in the simplicity of rural life compares herself to a simple, common flower of the field (M. H. Pope, Song of Songs [AB], 367).
sn Sharon is a low coastal plain stretching south from Mount Carmel. It is well watered due to the Kurkar ridges running parallel to the shore which trapped the water run-off from the Samaritan hills. The combination of low sandy hills and swampy lowlands produced heavy vegetation and an abundance of wild flowers in the area (M. H. Pope, Song of Songs [AB], 367)."}, {"pk": 2842295, "translation": "NET", "book": 22, "chapter": 2, "verse": 2, "text": "Like a lily among the thorns, so is my darling among the maidens.", "comment": "sn This is an example of emblematic parallelism. An illustrative simile appears in the A-line and the subject of the comparison is in the B-line. The particles \u05db\u05bc\u05b5\u05df\u2026\u05db\u05bc\u05b0 (c\u00ff\u2026ken, \u201clike\u2026so\u201d) form an emphatic comparative construction (e.g., Ps 123:2), see IBHS 641-42 \u00a738.5a.
tn Alternately, \u201cthorn bushes.\u201d The term \u05d4\u05b7\u05d7\u05d5\u05b9\u05d7\u05b4\u05d9\u05dd (hahokhim) is probably derived from \u05d7\u05d5\u05b9\u05d7 (khokh,\u201cthorn-bush, briars, thistles, thorns\u201d; HALOT 296 s.v. I \u05d7\u05d5\u05b9\u05d7\u05b7; BDB 296 s.v. \u05d7\u05d5\u05b9\u05d7\u05b7) rather than \u05d7\u05d5\u05b9\u05d7 (khokh, \u201ccrevice\u201d; HALOT 296 s.v. II \u05d7\u05d5\u05b9\u05d7\u05b7): \u201cLike a lily among the thorns\u201d rather than \u201cLike a lily among the rock crevices.\u201d The picture is of a beautiful flower growing in the midst of thorn bushes (1 Sam 14:11; 2 Kgs 14:9; 2 Chr 25:18; Job 31:40; Prov 26:9; Isa 34:13; Hos 9:6) rather than a beautiful flower growing in the midst of rocky outcroppings (1 Sam 13:6; 2 Chr 33:11). The Hebrew term is related to Akkadian hahu and haiahu \u201cthorn\u201d and hahinnu \u201cthorny plants\u201d (AHw 1:308) and Aramaic hahhu (HALOT 296). The \u201cthorn bush\u201d is a thistle plant (Poterium spinosum) which has prickly spines covered with thistles, but also sprouts beautiful small red flowers (Fauna and Flora of the Bible, 184-85).sn The Lover accommodates her self-denigrating comparison, but heightens it to praise her: If she insisted that she was nothing more than a common flower of the field, then he insisted that all other women were like thorns by comparison. The term \u05d7\u05d5\u05b9\u05d7 (khokh, \u201cthorn\u201d) is often used as a figure for utter desolation and the cause of pain; it is the antithesis of fertility and beautiful luxuriant growth (Job 31:40; Isa 34:13; Hos 9:6)."}, {"pk": 2842296, "translation": "NET", "book": 22, "chapter": 2, "verse": 3, "text": "Like an apple tree among the trees of the forest, so is my beloved among the young men. I delight to sit in his shade, and his fruit is sweet to my taste.", "comment": "sn The term \u05e6\u05b5\u05dc (tsel, \u201cshade\u201d) is used figuratively to depict protection and relief. This term is used in OT literally (physical shade from the sun) and figuratively (protection from something) (HALOT 1024-25 s.v. \u05e6\u05b5\u05dc): (1) Literal: The physical shade of a tree offers protection from the heat of the midday sun (Judg 9:15; Ezek 17:23; 31:6, 12, 17; Hos 4:13; Jonah 4:6; Job 7:22; 40:22). Similar protection from the sun is offered by the shade of a vine (Ps 80:11), root (Gen 19:8), mountain (Judg 9:36), rock (Isa 32:2), cloud (Isa 25:5), and hut (Jonah 4:5). (2) Figurative (hypocatastasis): Just as physical shade offers protection from the sun, the Israelite could find \u201cshade\u201d (protection) from God or the king (e.g., Num 14:9; Isa 30:2; 49:2; 51:16; Hos 14:8; Pss 17:8; 36:8; 57:2; 63:8; 91:1; 121:5; Lam 4:20; Eccl 7:12). The association between \u201cshade\u201d and \u201cprotection\u201d is seen in the related Akkadian sillu \u201cshade, covering, protection\u201d (AHw 3:1101; CAD S:189). The epithets of several Akkadian deities are sillu and sululu (\u201cShade, Protector\u201d). The motif of protection, rest, and relief from the sun seems to be implied by the expression \u05d5\u05b0\u05d9\u05b8\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffyashavti, \u201cI sat down\u201d) in 2:3b. During the summer months, the temperature often reaches 110-130\u00baF in the Negev. Those who have never personally experienced the heat of the summer sun in the Negev as they performed strenuous physical labor cannot fully appreciate the relief offered by any kind of shade! Previously, the young woman had complained that she had been burned by the sun because she had been forced to labor in the vineyards with no shade to protect her (Song 1:5\u20136). She had urged him to tell her where she could find relief from the sun during the hot midday hours (Song 1:7). Now she exults that she finally had found relief from the scorching sun under the \u201cshade\u201d which he offered to her (Song 2:3). S. C. Glickman writes: \u201cWhereas before she came to him she worked long hours on the sun (1:6), now she rests under the protective shade he brings. And although formerly she was so exhausted by her work she could not properly care for herself, now she finds time for refreshment with him\u201d (A Song for Lovers, 40).
tn Like the preceding line, this is a case of emblematic parallelism. An illustrative simile appears in the A-line (object of the comparison) and the subject of comparison appears in the B-line. The particles \u05db\u05bc\u05b5\u05df\u2026\u05db\u05bc\u05b0 (k\u00ff\u2026ken, \u201clike\u2026so\u201d) form an emphatic comparative construction (e.g., Ps 123:2); cf. IBHS 641-42 \u00a738.5a.
sn Apple trees were not native to Palestine and had to be imported and cultivated. To find a cultivated apple tree growing in the forest among other wild trees would be quite unusual; the apple tree would stand out and be a delightful surprise. Like a cultivated apple tree, the Lover was unique and stood out among all other men. In ancient Near Eastern love literature, the apple tree was a common symbol for romantic love and sexual fertility (S. N. Kramer, The Sacred Marriage Rite, 100-101). The \u201capple tree\u201d motif is used in the Song in a similar manner (e.g., Song 2:3; 8:5). Likewise, the motif of \u201capples\u201d is used as a symbol of fertility (Joel 1:12) and sexual desire (Song 2:5, 7, 9).
tn Alternately, \u201cI desired\u201d or \u201cI took delight in.\u201d The meaning of this use of the verb \u05d7\u05b8\u05de\u05b7\u05d3 (khamad, \u201cdelight, desire\u201d) is debated. The root has a basic two-fold range of meanings: (1) \u201cto take pleasure in, delight in\u201d (Job 20:20; Pss 39:12; 68:17; Prov 1:22; Isa 1:29; 44:9; 53:2) and (2) \u201cto desire passionately, to desire illicitly\u201d (Exod 20:17; 34:24; Deut 5:21; 7:25; Josh 7:21; Prov 1:22; 6:25; 12:12; Mic 2:2) (HALOT 325 s.v. \u05d7\u05de\u05d3; BDB 326 s.v. \u05d7\u05b8\u05de\u05b7\u05d3). The related noun \u05d7\u05b6\u05de\u05b0\u05d3\u05bc\u05b8\u05d4 (khem\u00ffkhah) describes objects which are \u201cdelightful, precious, desirable\u201d (HALOT 325 s.v. \u05d7\u05b6\u05de\u05b0\u05d3\u05bc\u05b8\u05d4). Commentators who adopt an erotic view of the extended metaphor in 2:3 opt for the sexual desire nuance: \u201cI desired (sexually).\u201d Those who adopt the less erotic approach favor the more general connotation: \u201cI took delight in\u201d or \u201cI delight in.\u201d
tn Heb \u201cI delighted and I sat down.\u201d Alternately, \u201cI sat down with delight\u2026.\u201d The verbs \u05d7\u05b4\u05de\u05bc\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d5\u05b0\u05d9\u05b8\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (khimmadti v\u00ffyashavti, \u201cI delighted and I sat down\u201d) form a verbal hendiadys (GKC 386 \u00a7120.d): \u201cI sat down with delight\u2026\u201d or \u201cI delight to sit\u2026.\u201d The sequence of a perfect followed by another perfect with vav conjunctive creates the coordination of the complementary verbal idea (first verb) with the idea of the main (second) verb. The main idea is indicated by the second verb; the first verb indicates the manner of action. The first verb functions adverbially while the second verb carries its full verbal sense (see IBHS 653-54 \u00a739.2.5).
sn The term \u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9 (piryo, \u201chis fruit\u201d) is a figure for the young man himself or perhaps his kisses which the young woman delights to \u201ctaste\u201d (e.g., Song 4:11; 5:13). It is possible to take the imagery of the young woman tasting his \u201cfruit\u201d as kissing. Likewise, the imagery of the gazelles grazing among the lilies is probably a picture of the young man caressing and kissing his beloved (Song 2:16; 6:3).
sn The term \u05de\u05b8\u05ea\u05d5\u05b9\u05e7 (matoq, \u201csweet\u201d) is used literally and figuratively. When used literally, it describes pleasant tasting foods, such as honey (Judg 14:14, 18; Prov 24:13; Ps 19:11) or sweet water (Num 33:28; Prov 9:17). Used figuratively, it describes what is pleasant to experience: friendship (Job 20:12; Ps 55:15; Prov 27:9), life (Eccl 11:7; Sir 40:18), sleep for the weary (Eccl 5:11), eloquence in speech (Prov 16:21, 24), and scripture (Ps 19:11). Those who adopt the \u201chyper-erotic\u201d approach opt for the literal meaning: his \u201cfruit\u201d tastes sweet to her palate. The nonerotic approach takes the term in its figurative sense: The experience of his love was pleasant.
tn Heb \u201cmy palate.\u201d The term \u05d7\u05b4\u05db\u05bc\u05b4\u05d9 (khikki, \u201cmy palate\u201d) is used metonymically in reference to the sensation of taste which is associated with a person\u2019s palate. The idea of \u201ctasting\u201d is used as a metaphor in the OT for the experiential knowledge which is acquired through a person\u2019s relationship with someone (e.g., Ps 34:9). Just as a person would learn whether a fruit was ripe and delicious by tasting it, so a person could learn of the quality of a person\u2019s character by experiencing it through personal interaction. This extended metaphor compares the delights of his love to (1) the refreshment of sitting in the shade of a tree for refuge from the desert sun, and (2) the delight of tasting a sweet apple \u2013 a fruit that was not indigenous to Palestine."}, {"pk": 2842297, "translation": "NET", "book": 22, "chapter": 2, "verse": 4, "text": "He brought me into the banquet hall, and he looked at me lovingly.", "comment": "tc The MT vocalizes \u05d3\u05d2\u05dc\u05d5 as the noun \u05d3\u05bc\u05b0\u05d2\u05b6\u05dc (d\u00ffgel) with 3rd person masculine singular suffix \u05d3\u05bc\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 (diglo, \u201chis banner [over me is love]\u201d). However, several medieval Hebrew mss vocalize \u05d3\u05d2\u05dc\u05d5 as Qal mp imperative \u05d5\u05b0\u05d3\u05b4\u05d2\u05b0\u05dc\u05d5\u05bc (v\u00ffdihlu, \u201cSet [love before me].\u201d) This is also reflected in LXX \u03c4\u03ac\u03be\u03b1\u03c4\u03b5 \u1f10\u03c0\u2019 \u1f10\u03bc\u1f72 \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd (taxate ep eme agaphn, \u201cSet love before me!\u201d).tn The meaning of the term \u05d3\u05bc\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 (diglo) is debated. Five basic views have emerged: (1) \u201chis banner over me was love.\u201d BDB relates \u05d3\u05bc\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 to the noun \u05d3\u05bc\u05b0\u05d2\u05b6\u05dc (d\u00ffgel, \u201cstandard, banner\u201d; BDB 186 s.v. \u05d3\u05bc\u05b6\u05d2\u05b6\u05dc) which refers to (a) banners, standards (Num 1:52; 2:2) and (b) battalion, company of troops, or division of a tribe signaled by a banner or standard (Num 2:3, 10, 17\u201318, 25, 31, 34; 10:14, 18, 22, 25). Thus, most translations render \u05d3\u05bc\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 as \u201chis banner\u201d (KJV, NASB, NIV, NJPS). However, the expression \u201cHis banner over me was love\u201d is enigmatic. (2) \u201cserve love to me!\u201d Delitzsch revocalized the noun \u05d5\u05b0\u05d3\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 (\u201chis banner\u201d) as an imperative \u05d5\u05b0\u05d3\u05b4\u05d2\u05b0\u05dc\u05d5\u05bc (v\u00ffdiglu, \u201cserve [me]\u201d) from the root \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc (dagal, \u201cto serve food\u201d) which is related to Akkadian dagalu II (\u201cto serve food\u201d). Delitzsch renders the passage: \u201cBring me into the banquet hall and serve me love\u2026for I am faint with love.\u201d This is supported by LXX which reads: \u03b5\u1f30\u03c3\u03b1\u03b3\u03ac\u03b3\u03b5\u03c4\u03ad \u03bc\u03b5 \u03b5\u1f30\u03c2 \u03bf\u1f36\u03ba\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03bf\u1f32\u03bd\u03bf\u03c5, \u03c4\u03ac\u03be\u03b1\u03c4\u03b5 \u1f10\u03c0\u2019 \u1f10\u03bc\u1f72 \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd (eisagagete me eis oikon tou oinou, taxate ep\u2019 eme agaphn, \u201cBring me into the wine house, and set love before me\u201d). However, R. Gordis points out the difficulties with Delitzsch\u2019s proposal: (a) The meaning \u201cserve\u201d for \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc is unparalleled in Hebrew thus, it would create a homonymic hapax legomenon; (b) We would expect the preposition \u05dc\u05b4\u05d9 (li, \u201cto me\u201d) rather than \u05e2\u05b8\u05dc\u05b7\u05d9 (\u2019ala, \u201cover me\u201d) after the imperative; and (c) The Akkadian parallel is uncertain. (3) \u201cits banner above me is love.\u201d HALOT relates \u05d3\u05bc\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 to the Akkadian noun diglu (\u201ceyesight, view, look, gaze\u201d) and proposes the nuance \u201csign of an inn,\u201d such as a flag placed over taverns (HALOT 213 s.v. \u05d3\u05bc\u05b6\u05d2\u05b6\u05dc). This approach renders the line: \u201cHe has brought me to the banquet hall, and its banner above me is love.\u201d (4) \u201chis look toward me was loving\u201d = \u201che looked at me lovingly.\u201d Several lexicons relate \u05d3\u05bc\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 to the homonymic root \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc, \u201clook, glance\u201d (e.g., DCH 2:415 s.v. II \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc). The Hebrew noun degel II is related to the Akkadian noun diglu \u201ceyesight, view, look, gaze\u201d (CAD 3:21; AHw 1:14). Likewise, the Hebrew verb II \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc (\u201cto look, behold\u201d; Song 5:10; 6:4, 10; Eccl 9:13; Ps 20:6) (BDB 186 s.v. \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc; HALOT 213 s.v. I \u05d3\u05d2\u05dc; DCH 2:414 s.v. I) is related to the Akkadian verb dagalu I \u201cto look upon, to gaze, to look with astonishment, to look at with admiration\u201d (CAD 3:21; AHw 1:14). Those who adopt this approach render the line: \u201cHis glance upon me is love\u201d (DCH 2:414) or \u201cHis look upon me was loving\u201d (R. Gordis, \u201cThe Root dgl in the Song of Songs,\u201d JBL 88 [1969]: 203-204; idem, Song of Songs and Lamentations, 81-82); or \u201cHe looked upon me with love.\u201d (5) \u201chis wish regarding me was lovemaking.\u201d M. H. Pope (Song of Songs [AB], 376-77) notes that the Assyrian noun diglu may denote \u201cwish,\u201d i.e., desire or intent (CAD 3:136). He renders the line: \u201cHis wish regarding me was lovemaking\u201d or \u201cHis intentions were to make love.\u201d Pope\u2019s suggestion has been adopted by several recent commentators (e.g., G. L. Carr, Song of Solomon [TOTC], 91).
tn The syntax of the noun \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201clove\u201d) has been taken as: (1) predicate nominative: \u201cHis banner over me [was] love\u201d or \u201cHis intention toward me [was] lovemaking\u201d (M. H. Pope, Song of Songs [AB], 376-77; G. L. Carr, Song of Solomon [TOTC], 91); (2) genitive of attribute/content: \u201cHis banner of love [was] over me,\u201d and (3) adverbial or adjectival accusative: \u201cHis look upon me was loving\u201d or \u201cHe looked upon me lovingly\u201d (R. Gordis, Song of Songs and Lamentations, 81-82). Examples of adverbial or adjectival accusatives, e.g., \u201cI am peace\u201d = \u201cI am peaceful\u201d (Ps 120:7); \u201cI will love them as a free gift\u201d = \u201cI will love them freely\u201d (Hos 14:5).
tc The MT vocalizes consonantal \u05d4\u05d1\u05d9\u05d0\u05e0\u05d9 as \u05d4\u05b1\u05d1\u05b4\u05d9\u05d0\u05b7\u05e0\u05b4\u05d9 (hevi\u2019ani, Hiphil perfect 3rd person masculine singular with 1st person common singular suffix, \u201cHe has brought me\u201d). However, several medieval Hebrew mss vocalize the form as \u05d4\u05b2\u05d1\u05b4\u05d9\u05d0\u05bb\u05e0\u05b4\u05d9 (havi\u2019uni, Hiphil imperative 2nd person masculine singular with 1st person common singular suffix, \u201cBring me!\u201d). This is also reflected in LXX (\u03b5\u1f30\u03c3\u03b1\u03b3\u03b1\u03b3\u03b5\u03c4\u03b5 \u03bc\u03b5, eisagagete me, \u201cBring me!\u201d) and Syriac. This alternate vocalization tradition has several factors that make it a viable option: (1) It respects the consonantal text; (2) It is supported by the LXX and Syriac; (3) It provides a tighter parallelism with the two identical imperatival forms in 2:5a (both 2nd person masculine plural imperatives with 1st person common singular suffixes); (4) It provides thematic unity to the entire poetic unit of 2:4\u20135; and (5) It helps make better sense of an enigmatic unit. This approach is strengthened if the MT reading \u05d5\u05b0\u05d3\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 (v\u00ffdiglo, \u201cand his banner\u201d) is revocalized to the imperative \u05d5\u05b0\u05d3\u05b4\u05d2\u05b0\u05dc\u05d5\u05bc (v\u00ffdiglu, \u201cand feed [me]\u201d) (see translator\u2019s note below). In this case, the parallelism throughout 2:4\u20135 would be very tight. It would feature four parallel imperatives of request, all revolving around the theme of love-sickness: \u201cBring me into the banquet hall, feed me with love; sustain me with raisin cakes, refresh me with apples, because I am faint with love.\u201d The weakness with the revocalization to \u05d4\u05b2\u05d1\u05b4\u05d9\u05d0\u05bb\u05e0\u05b4\u05d9 (\u201cBring me!\u201d) is that it demands, due to the dictates of synonymous parallelism, the questionable revocalization of the MT\u2019s \u05d5\u05b0\u05d3\u05b4\u05d2\u05b0\u05dc\u05d5\u05b9 (\u201cand his banner\u201d) to the imperative \u05d5\u05b0\u05d3\u05b4\u05d2\u05b0\u05dc\u05d5\u05bc (\u201cand feed [me]\u201d).tn Alternately, \u201cBring me!\u201d
tn Heb \u201chouse of wine.\u201d The expression \u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b7\u05d9\u05bc\u05b8\u05d9\u05b4\u05df (bet hayyayin, lit. \u201chouse of wine\u201d or \u201cplace of wine\u201d) refers to a banquet house where wine is drunk or a vineyard where grapes to produce wine are grown (HALOT 409 s.v. \u05d9\u05b7\u05d9\u05b4\u05df). G. L. Carr favors the vineyard view due to the agricultural metaphors in 2:1\u20135. However, most commentators favor the banquet house view because of the reference to \u201craisin-cakes\u201d and \u201capples\u201d (2:4) which were served at banquets in the ancient Near East. Moreover, the expression \u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b7\u05d9\u05bc\u05b8\u05d9\u05b4\u05df in in Song 2:4 may be equivalent to \u05d1\u05bc\u05b5\u05d9\u05ea \u05de\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b5\u05d4 \u05d4\u05b7\u05d9\u05bc\u05b7\u05d9\u05b4\u05df (bet mishte hayyayin, \u201chouse of the drinking of wine\u201d) in Esther 7:8 (HALOT 409 s.v. \u05d9\u05b7\u05d9\u05b4\u05df). Second, raisin cakes are mentioned in this context in 2:5, and they were often eaten to celebrate festive occasions (2 Sam 6:19; Isa 16:7; Hos 3:1); therefore, the banquet motif finds support. Selected Bibliography: E. W\u00fcrthwein, \u201cZum Verst\u00e4ndnis des Hohenliedes,\u201d TRu 32 (1967): 205; G. L. Carr, Song of Solomon [TOTC], 90-91."}, {"pk": 2842298, "translation": "NET", "book": 22, "chapter": 2, "verse": 5, "text": "Sustain me with raisin cakes, refresh me with apples, for I am faint with love. The Double Refrain: Embracing and Adjuration", "comment": "tn Heb \u201csick of love.\u201d The expression \u05d7\u05d5\u05b9\u05dc\u05b7\u05ea \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (kholat \u2019ahavah, \u201csick of love\u201d) is an example of the causative use of the genitive construct: \u201cI am sick because of love,\u201d that is, \u201cI am love-sick.\u201d The expression \u05d7\u05d5\u05b9\u05dc\u05b7\u05ea \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (kholat \u2019ahavah, \u201cfaint with love\u201d) is a figure which compares physical or medical illness caused by a physically draining disease to sexual desire which is so intense that a person is so physically drained that they feel as if they could faint. The term \u05d7\u05d5\u05b9\u05dc (khol, \u201csick\u201d) refers to the physical weakness which consumes a person who is suffering from a medical illness (Gen 48:1; 1 Sam 19:14). It is used figuratively as a hyperbolic hypocatastasis for being so consumed with sexual desire that it saps one of his/her physical and emotional strength (BDB 317 s.v. 2). This is commonly referred to as \u201clove-sickness.\u201d It was associated with such deep longing for physical and sexual fulfillment that it weighed so heavily upon a person that he/she was physically and emotionally drained (2 Sam 13:2).
sn The term \u05d0\u05b2\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1\u05d5\u05b9\u05ea (\u2019ashishot, \u201craisin cakes,\u201d from \u05d0\u05b2\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1\u05b8\u05d4, \u2019ashishah) refers to an expensive delicacy made of dried compressed grapes (HALOT 95 s.v. \u05d0\u05b2\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1\u05b8\u05d4; BDB 84 s.v. \u05d0\u05b2\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1\u05b8\u05d4; Jastrow 128 s.v. \u05d0\u05b2\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1\u05b8\u05d4). Raisin cakes were used as cultic offerings by many ancient Near Easterners, and were especially prominent in ancient Near Eastern fertility rites (e.g., Isa 16:7; Hos 3:1). In ancient Israel they were eaten during festive celebrations, being viewed as enhancing sexual fertility (2 Sam 6:19; 1 Chr 16:3). Scholars regard the \u201craisin cakes\u201d as (1) literal food viewed as an aphrodisiac to \u201ccure\u201d her love-sickness; (2) a figurative expression (hypocatastasis) for sexual passion or lovemaking; or (3) double entendre referring to the literal food as an aphrodisiac and her desire for lovemaking.
tn Or \u201capricots.\u201d The term \u05ea\u05bc\u05b7\u05e4\u05bc\u05d5\u05bc\u05d7\u05b4\u05d9\u05dd (tappukhim, \u201capples,\u201d from \u05ea\u05bc\u05b7\u05e4\u05bc\u05d5\u05bc\u05d7\u05b7, tappukha) occurs four times in the book (Song 2:3, 5; 7:9; 8:5) and twice outside (Prov 25:4; Joel 1:12). It is usually defined as \u201capples\u201d (BDB 656 s.v. \u05ea\u05bc\u05b7\u05e4\u05bc\u05d5\u05bc\u05d7\u05b7); however, some argue for \u201capricots\u201d (FFB 92-93). The Hebrew noun \u05ea\u05bc\u05b7\u05e4\u05bc\u05d5\u05bc\u05d7\u05b7 (\u201capple\u201d) is derived from the Hebrew root \u05e0\u05b8\u05e4\u05b7\u05d7 (nafakh, \u201cscent, breath\u201d) which is related to the Arabic root nafahu \u201cfragrant scent\u201d (HALOT 708 s.v. \u05e0\u05e4\u05d7). Hence, the term refers to a fruit with a fragrant scent. This may explain why the mere scent of this fruit was thought to have medicinal powers in the ancient Near East (G. E. Post, Flora of Syria, Palestine and Sinai, 128). This imagery draws upon two motifs associated with apples. First, apples were viewed as medicinal in ancient Syro-Palestinian customs; the sick were given apples to eat or smell in order to revive them. Similarly, the Mishnah and Talmud refer to apples as a medication like wine and grapes. Second, apples were considered an aphrodisiac in the ancient Near East. Both motifs are combined here because the Beloved is \u201clove-sick\u201d and only the embrace of her beloved can cure her, as 2:6 indicates (T. H. Ratzaby, \u201cA Motif in Hebrew Love Poetry: In Praise of the Apple,\u201d Ariel 40 [1976]: 14).
tn The imperatives \u05e1\u05b7\u05de\u05bc\u05b0\u05db\u05d5\u05bc\u05e0\u05b4\u05d9 (samm\u00ffkhuni, \u201csustain me\u201d) and \u05e8\u05b7\u05e4\u05bc\u05b0\u05d3\u05d5\u05bc\u05e0\u05b4\u05d9 (rapp\u00ffduni, \u201crevive me\u201d) are both plural in address (Piel 2nd person masculine plural imperatives with 1st person common singular suffixes). Thus, some commentators suggest that the woman is speaking to a large audience, perhaps the banquet guests implied in 2:4 or the maidens mentioned in 2:7 (R. Gordis, Song of Songs and Lamentations, 82). However, the Hebrew plural can be used in reference to a single individual when functioning in an intensive sense (IBHS 122 \u00a77.4.3a). Thus, the woman may be speaking to her beloved, as in the rest of 2:3\u20136, but with intense passion. Similarly, in Sumerian love literature the bride sometimes uses plural verbs in reference to herself or her bridegroom (S. N. Kramer, The Sacred Marriage Rite, 92, 99)."}, {"pk": 2842299, "translation": "NET", "book": 22, "chapter": 2, "verse": 6, "text": "His left hand caresses my head, and his right hand stimulates me.", "comment": "tn Heb \u201cHis left hand is under my head.\u201d Ultimately, the only cure for her love-sickness is the caress of her beloved. The ancient Near Eastern love songs frequently portray the embrace of the lover as the only cure for the speaker\u2019s love-sickness. For example, one Egyptian love song reads: \u201cShe will make the doctors unnecessary, because she knows my sickness\u201d (Papyrus Harris 4:11). Similarly, \u201cMy salvation is her coming in from outside; when I see her, I will be healthy. When she opens her eye, my body is young; when she speaks, I will be strong. When I embrace her, she exorcises evil from me\u201d (Papyrus Chester Beatty, C5:1\u20132).
tn Heb \u201cembraces.\u201d Alternately, \u201cMay his left hand be under my head, and [may] his right hand embrace me.\u201d The verb \u05d7\u05b8\u05d1\u05b7\u05e7 (khavaq) has a two-fold range of meanings in the Piel stem: (1) to embrace or hug someone (Gen 29:13; 33:4; 48:10; Job 24:8; Prov 4:8; Eccl 3:5; Lam 4:5) and (2) to fondle or sexually stimulate a lover (Prov 5:20; Song 2:6; 8:3) (HALOT 287 s.v. \u05d7\u05d1\u05e7; BDB 287 s.v. \u05d7\u05b8\u05d1\u05b7\u05e7). The verb designates an expression of love by the position or action of one\u2019s hands (TWOT 1:259). The term is probably used here as a euphemism. The function of the prefixed verbal form of \u05ea\u05bc\u05b0\u05d7\u05b7\u05d1\u05bc\u05b0\u05e7\u05b5\u05e0\u05b4\u05d9 (t\u00ffkhabb\u00ffqeni, \u201cembrace me\u201d) may be classified several ways: (1) ingressive: \u201cHis right hand is beginning to stimulate me,\u201d (2) instantaneous: \u201cHis right hand is stimulating me [right now],\u201d (3) progressive: \u201cHis right hand stimulates me,\u201d (4) jussive of desire: \u201cMay his right hand stimulate me!\u201d (5) injunction: \u201cLet his right hand stimulate me!\u201d or (6) permission: \u201cHis right hand may stimulate me.\u201d Based upon their view that the couple is not yet married, some scholars argue for an imperfect of desire (\u201cMay his right hand stimulate/embrace me!\u201d). Other scholars suggest that the progressive imperfect is used (\u201cHis right hand stimulates me\u201d). For a striking parallel, see S. N. Kramer, The Sacred Marriage Rite, 105."}, {"pk": 2842300, "translation": "NET", "book": 22, "chapter": 2, "verse": 7, "text": "I adjure you, O maidens of Jerusalem, by the gazelles and by the young does of the open fields: Do not awaken or arouse love until it pleases!", "comment": "sn Frequently, when oaths were taken in the ancient world, witnesses were invoked in order to solemnize the vow and to act as jurists should the oath someday be broken. Cosmic forces such as the \u201cheavens and earth\u201d were often personified to act as witnesses to an oath (e.g., Deut 32:1; Isa 1:2; Mic 1:2; 6:1\u20132; Ps 50:2). In this case, the \u201cwitnesses\u201d are the \u201cgazelles and stags of the field\u201d (2:7; 3:5). These animals were frequently used as symbols of romantic love in the OT (Prov 5:19). And in Egyptian and Mesopotamian love literature and Ugaritic poetry the gazelle was often associated with sexual fertility. For instance, in the following excerpt from a Mesopotamian incantation text the stag is referred to in the context of sexual potency in which a woman urges an ailing male: \u201cWith the love-[making of the mountain goat] six times, with the lovemaking of a stag seven times, with the lovemaking of a partridge twelve times, make love to me! Make love to me because I am young! And the lovemaking of a stag\u2026Make love to me!\u201d (R. D. Biggs, Ancient Mesopotamian Potency Incantations [TCS], 26, lines 4-8).
tn Heb \u201cIf you arouse or if you awaken love before it pleases\u2026.\u201d Paraphrase: \u201cPromise that you will not arouse or awaken love until it pleases!\u201d This line is a typical Hebrew negative oath formula in which the speaker urges his/her audience to take a vow to not do something that would have destructive consequences: (1) The expression \u05d4\u05b4\u05e9\u05c1\u05b0\u05d1\u05bc\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 (hishba\u2019ti, \u201cI adjure you\u201d) is used when a speaker urges his audience to take an oath. (2) The conditional clause \u05d0\u05b4\u05dd\u05be\u05ea\u05bc\u05b8\u05e2\u05b4\u05d9\u05e8\u05d5\u05bc \u05d5\u05b0\u05d0\u05b4\u05dd\u05be\u05ea\u05bc\u05b0\u05e2\u05d5\u05b9\u05e8\u05b0\u05e8\u05d5\u05bc \u05d0\u05b6\u05ea\u05be\u05d4\u05b8\u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019im-ta\u2019iru v\u00ffim-te\u2019or\u00ffru \u2019et-ha\u2019ehavah, \u201cIf you arouse or awaken love\u2026\u201d) reflects the typical construction of a negative oath formula which consists of two parts: (1) protasis: the warning introduced by the conditional particle \u05d0\u05b4\u05dd (\u201cif\u201d) and (2) apodosis: the description of the disaster or penalty which would befall the person who broke the vow and violated the condition of the oath. (3) If the consequences of violating the oath were extremely severe, they would not even be spoken; the statement of the consequences would be omitted for emphasis \u2013 as is the case here, that is, the apodosis is omitted for rhetorical emphasis. As is typical in negative oath formulas, the sanction or curse on the violation of the condition is suppressed for rhetorical emphasis. The curse was so awful that one could not or dare not speak of them (M. H. Pope, IDB 3:575-77).
tn The syntactical function of the article on \u05d4\u05b8\u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (ha\u2019ahavah, \u201clove\u201d) is debated. Most translations view this as an example of the article denoting an abstract concept. However, a few translations (KJV, AV, JB, NEB) view it as an abstract use of the article for the concrete (abstractum pro concreto), and render it as \u201cmy love\u201d as referring either to the woman\u2019s own feelings or the feelings of her lover. Throughout the Song, the term \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201clove\u201d) is not used as a term for endearment in reference to one of the lovers; it typically refers to sexual passion (Song 2:4, 5, 7; 3:5; 5:4; 8:4, 6, 7). When used of the man/woman relationship, the term \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u201clove\u201d) may refer to emotional love (Eccl 9:1, 6; Prov 15:17; Ps 109:4\u20135) or sexual love/desire (Gen 29:20; 2 Sam 1:26; 13:4, 15; Prov 5:19\u201320; 7:18; Jer 2:33; Song 2:4, 5, 7; 3:5; 5:4; 8:4, 6, 7) (DCH 1:141 s.v. I \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4; HALOT 18 s.v. I \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4). The reference to sexual desire in 2:4\u20135 and \u05d7\u05d5\u05b9\u05dc\u05b7\u05ea \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (kholat \u2019ahavah, \u201clove-sickness\u201d) in 2:5 suggests that the use of \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u201clove\u201d) in 2:7 is sexual desire. Love is personified in this picture.
tn Alternately, \u201carouse\u2026awaken\u2026.\u201d The root \u05e2\u05d5\u05bc\u05e8 (\u2019ur) is repeated twice in 2:7 for rhetorical emphasis. The first is the Hiphil imperative (\u201cdo not awake/excite\u2026\u201d) and the second is the Polel imperative (\u201cdo not awake/start to move\u2026\u201d). The Hiphil depicts a causative action (causing love to initially awaken) and the Polel depicts an intensive action (repeated efforts to awaken love or to set love into motion). On the other hand, G. L. Carr (Song of Solomon [TOTC], 94) writes: \u201cThe meaning is not stir up, i.e., a repetition of the same act, but is rather first the act of awakening or summoning something, and then doing what is necessary to sustain the activity already begun, i.e., being so fully awakened that sleep becomes impossible (e.g., 5:2).\u201d The terms \u05b8\u05ea\u05bc\u05e2\u05b4\u05d9\u05e8\u05d5\u05bc (ta\u2019iru, \u201carouse\u201d; Hiphil imperative from \u05e2\u05d5\u05bc\u05e8) and \u05ea\u05bc\u05b0\u05e2\u05d5\u05b9\u05e8\u05b0\u05e8\u05d5\u05bc (t\u00ff\u2019or\u00ffru, \u201cawaken\u201d; Polel imperative from \u05e2\u05d5\u05bc\u05e8) are probably figurative expressions (hypocatastasis) rather than literal, because the object does not refer to a person (her lover) but to an emotional state (\u201clove\u201d). The Hebrew root \u05e2\u05d5\u05bc\u05e8 has two basic meanings: (1) to wake up and (2) to excite (HALOT 802 s.v. II \u05e2\u05d5\u05bc\u05e8). These two nuances are paralleled in the related Semitic roots: Ugaritic `r and `rr \u201cto be excited\u201d (UT 19.1849; 19.1926; WUS 2092) and Akkadian eru \u201cto awake\u201d (AHw 1:247) (HALOT 802 s.v. II). The Hiphil stem has a four-fold range of meanings: (1) to wake up someone/something, (2) to excite, put into motion, start to work, (3) to summons, (4) to disturb (HALOT 802-803 s.v. II). When used literally, the Hiphil describes waking up a sleeper (Zech 4:1) or stirring up a fire (Hos 7:4). When used figuratively, it describes stirring up (Isa 50:4; Pss 57:9; 108:3) strength (Dan 11:25), anger/wrath (Ps 78:38), jealous/zeal (Isa 42:13), and love/sexual passion (Song 2:7; 3:5; 8:4). The Polel stem has a three-fold range of meanings: (1) to awake, start to move, (2) to agitate, disturb, (3) to set in motion (HALOT 802-803 s.v. II). The expression \u201carouse or awaken love\u201d is figurative (hypocatastasis). It draws an implied comparison between the literal action of arousing a person from sleep and stirring him/her up to excited action, with the figurative picture of a lover sexually stirring up, arousing and exciting the sexual passions of his beloved.sn What does the expression to \u201carouse or awaken love\u201d mean? There are three major views: (1) to force a love relationship to develop prematurely rather than to allow it to develop naturally; (2) to interfere with the experience of passionate love; or (3) to stir up sexual passion, that is, to become sexually active. As noted above, \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201clove\u201d) probably denotes \u201csexual passion\u201d (DCH 1:141 s.v. I \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4; HALOT 18 s.v. I \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4) and \u05e2\u05d5\u05bc\u05e8 (\u2019ur, \u201cawaken\u2026arouse\u201d) probably denotes \u201cto stir up, excite\u201d (HALOT 802-803 s.v. II \u05e2\u05d5\u05bc\u05e8). Likewise, the verb \u05e2\u05d5\u05bc\u05e8 (\u201cawake\u201d) is used in Song 4:16 and Hosea 7:4 in reference to stirring up sexual passion to excitement.
tn Heb \u201cof the field.\u201d The Hebrew term refers to open fields or open country as the home of wild animals; if taken adjectivally this could modify the previous term: \u201cwild young does\u201d (cf. NRSV).sn The \u201cgazelles\u201d and \u201cdoes of the fields\u201d are probably zoomorphisms for love personified. In other words, the witness of this oath is \u201clove\u201d itself. Should the daughters violate this vow which they are asked to make, \u201clove\u201d itself would hold them accountable. Gazelles were often figures in Hebrew, Akkadian, and Ugaritic literature for mighty warriors or virile young men (e.g., 2 Sam 1:19; 2:18; Isa 14:9; Zech 10:3).
tn Traditionally, \u201chinds.\u201d A hind is a female deer, generally less than three years old."}, {"pk": 2842301, "translation": "NET", "book": 22, "chapter": 2, "verse": 8, "text": "Listen! My lover is approaching! Look! Here he comes, leaping over the mountains, bounding over the hills!", "comment": "tn The phrase \u201cis approaching\u201d does not appear in Hebrew but is supplied in the translation for the sake of clarity.
tn Heb \u201cThe voice of my beloved!\u201d The exclamation \u05e7\u05d5\u05b9\u05dc (qol, \u201cListen!\u201d) is an introductory exclamatory particle used to emphasize excitement and the element of surprise.
tn The exclamation \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4\u05be\u05d6\u05b6\u05d4 (hinneh-zeh, \u201cLook!\u201d) is used of excited speech when someone is seen approaching (Isa 21:9)."}, {"pk": 2842302, "translation": "NET", "book": 22, "chapter": 2, "verse": 9, "text": "My lover is like a gazelle or a young stag. Look! There he stands behind our wall, gazing through the window, peering through the lattice.", "comment": "sn Gazelles are often associated with sensuality and masculine virility in ancient Near Eastern love literature. Gazelles were often figures in Hebrew, Akkadian, and Ugaritic literature for mighty warriors or virile young men (e.g., 2 Sam 1:19; 2:18; Isa 14:9; Zech 10:3). In ancient Near Eastern love literature gazelles often symbolize the excitement and swiftness of the lover coming to see his beloved, as in an ancient Egyptian love song: \u201cO that you came to your sister swiftly like a bounding gazelle! Its feet reel, its limbs are weary, terror has entered its body. A hunter pursues it with his hounds, they do not see it in its dust; It sees a resting place as a trap, it takes the river as its road. May you find her hiding-place before your hand is kissed four times. Pursue your sister\u2019s love, the Golden gives her to you, my friend!\u201d (\u201cThree Poems\u201d in the Papyrus Chester Beatty 1 collection)."}, {"pk": 2842303, "translation": "NET", "book": 22, "chapter": 2, "verse": 10, "text": "My lover spoke to me, saying: \u201cArise, my darling; My beautiful one, come away with me!"}, {"pk": 2842304, "translation": "NET", "book": 22, "chapter": 2, "verse": 11, "text": "Look! The winter has passed, the winter rains are over and gone."}, {"pk": 2842305, "translation": "NET", "book": 22, "chapter": 2, "verse": 12, "text": "The pomegranates have appeared in the land, the time for pruning and singing has come; the voice of the turtledove is heard in our land.", "comment": "tn Heb \u201care seen.\u201d
tn Alternately, \u201cthe time of singing\u201d or \u201cthe time of pruning.\u201d The homonymic root \u05d6\u05b8\u05de\u05b4\u05d9\u05e8 (zamir) means \u201csong, singing\u201d (HALOT 273 s.v. I \u05d6\u05b8\u05de\u05b4\u05d9\u05e8; DCH 3:117 s.v. \u05d6\u05b8\u05de\u05b4\u05d9\u05e8 a), while \u05d6\u05b8\u05de\u05b4\u05d9\u05e8 II means \u201cpruning, trimming\u201d (HALOT 273 s.v. II; DCH 3:117 s.v. II). The intended root is debated among the ancient versions (LXX, Aquila, Symmachus, Vulgate, Targum), Hebrew lexicographers (HALOT 273; DCH 3:117), and translations: \u201csinging\u201d (KJV, NIV, NASB margin, NJPS margin), \u201cpruning\u201d (NASB, NJPS). However, rather than choosing between these two roots, it is likely that this is an example of intentional ambiguity. The preceding line draws out the meaning of \u05d6\u05b8\u05de\u05b4\u05d9\u05e8 (\u201ctrimming, pruning\u201d): \u201cThe pomegranates are seen in the land, the time of pruning has come.\u201d The following line draws out the meaning of \u05d6\u05b8\u05de\u05b4\u05d9\u05e8 (\u201csinging\u201d): \u201cThe time of singing has come, the voice of the turtledove is heard in the land.\u201d This homonymic wordplay creates an example of \u201cjanus parallelism\u201d between the three poetic lines which play off both root meanings of the intentionally ambiguous homonym. This elegant wordplay and the AB:BA \u201cjanus parallelism\u201d may be represented thus: \u201cThe pomegranates are seen in the land, the time has come for pruning // singing, the voice of the turtledove is heard in the land.\u201d"}, {"pk": 2842306, "translation": "NET", "book": 22, "chapter": 2, "verse": 13, "text": "The fig tree has budded, the vines have blossomed and give off their fragrance. Arise, come away my darling; my beautiful one, come away with me!\u201d"}, {"pk": 2842307, "translation": "NET", "book": 22, "chapter": 2, "verse": 14, "text": "O my dove, in the clefts of the rock, in the hiding places of the mountain crags, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.", "comment": "sn The dove was a common figure for romantic love in ancient Near Eastern love literature. This emphasis seems to be suggested by his use of the term \u201cmy dove.\u201d Just as the young man heard the voice of the turtledove in 2:12, so now he wants to hear her voice. Doves were often associated with timidity in the ancient world. Being virtually defenseless, they would often take refuge in crevices and cliffs for safety (Jer 48:28). The emphasis on timidity and the need for security is undoubtedly the emphasis here because of the explicit description of this \u201cdove\u201d hiding in the \u201cclefts of the rock\u201d and in \u201cthe hiding places of the mountain crevice.\u201d Fortresses were sometimes built in the clefts of the rocks on mountainsides because they were inaccessible and therefore, in a secure place of safety (Jer 49:16; Obad 3). Perhaps he realized it might be intimidating for her to join him and communicate with him freely. She would need to feel secure in his love to do this. It would be easy for her to hide from such emotionally exposing experiences."}, {"pk": 2842308, "translation": "NET", "book": 22, "chapter": 2, "verse": 15, "text": "Catch the foxes for us, the little foxes, that ruin the vineyards \u2014 for our vineyard is in bloom.", "comment": "sn In ancient Near Eastern love literature it was common to use wild animals to symbolize potential problems which could separate lovers and destroy their love. For instance, in Egyptian love songs it is the crocodile, rather than the foxes, which were used as figures for obstacles which might threaten a couple\u2019s love. Here the \u201cfoxes\u201d are probably used figuratively to represent potentially destructive problems which could destroy their romantic relationship and which could hinder it from ripening into marriage.
sn The term \u201cvineyard\u201d is also a figure. In 1:6 she used the vineyard motif as a metaphor for her physical appearance, but here it is \u201cour vineyards\u201d which is probably a figure for their romantic relationship. The phrase \u201cin bloom\u201d makes the metaphor more specific, so that the phrase \u201cour vineyards are in bloom\u201d means that their romantic love relationship was in its initial stages, that is, before it had ripened into marriage.
sn The term \u201cfoxes\u201d is used metaphorically. Foxes are always spoken of in a negative light in the OT and in the ancient world were particularly associated with their destructive tendencies with regard to vineyards (Judg 15:4; Neh 4:3; Ps 63:10; Lam 5:18; Ezek 13:4). The description of these foxes as being destructive here seems to confirm that this is the point of comparison in mind.
tn The imperative \u05d0\u05b6\u05d7\u05b1\u05d6\u05d5\u05bc (\u2019ekhezu, \u201ccatch\u201d) is plural in form (Qal imperative 2nd person masculine plural from \u05d0\u05b8\u05d7\u05b7\u05d6, \u2019akhaz). Some commentators suggest that the woman is speaking to a large audience, perhaps the maidens of Jerusalem mentioned in 2:7. However, the Hebrew plural can function in an intensive sense when used in reference to a single individual (IBHS 122 \u00a77.4.3a). As noted previously, the bride often uses the plural in reference to herself or to her bridegroom in Sumerian love literature. Thus, the woman simply may be speaking to her beloved, as in 2:16\u201317, but with particularly intense passion."}, {"pk": 2842309, "translation": "NET", "book": 22, "chapter": 2, "verse": 16, "text": "My lover is mine and I am his; he grazes among the lilies.", "comment": "sn This line may be translated either as \u201cthe one who grazes among the lilies\u201d or as \u201cthe one who feeds [his flock] among the lilies.\u201d The latter would picture him as a shepherd pasturing his flock among a bed of flowers which they were eating, while the former would be picturing him as a gazelle feeding among a bed of flowers. Because of the occurrence of the gazelle motif in the following verse, it is most likely that this motif is present in this verse as well. Although it seems likely that he is therefore being pictured as a gazelle eating these flowers, it is far from clear as to what this figurative picture denotes. It is possible that it conveys the peaceful nature of his relationship with her because she was earlier portrayed as a lily (e.g., 2:1)."}, {"pk": 2842310, "translation": "NET", "book": 22, "chapter": 2, "verse": 17, "text": "Until the dawn arrives and the shadows flee, turn, my beloved \u2014 be like a gazelle or a young stag on the mountain gorges.", "comment": "sn Heb \u201cuntil the day breathes,\u201d which is figurative (personification) for the morning, that is, the time when the day begin its \u201clife\u201d (e.g., Song 4:6). Likewise, \u201cthe shadows flee\u201d is figurative (personification) for the dawn, i.e., the time when the dark shadows of the night disappear, or the shadows of the evening which lengthen and are just as fleeting.
tn The exact meaning of \u05e1\u05b9\u05d1 (sov, Qal imperative 2nd person masculine singular from \u05e1\u05b8\u05d1\u05b7\u05d1, savav, \u201cto turn\u201d) in this context is uncertain. The imperatival form may be classified as an invitation. HALOT notes that \u05e1\u05b8\u05d1\u05b7\u05d1 (\u201cto turn\u201d) occasionally denotes \u201cto sit [lie] at a table\u201d (1 Sam 16:11; Sir 9:9) and suggests that this is a figurative use of this nuance (HALOT 739 s.v. \u05e1\u05d1\u05d1 2c). The Beloved would be issuing an invitation to him to \u201cturn aside to sit\u201d at her table, that is, to enjoy the delights of her love. On the other hand, \u05e1\u05b9\u05d1 (\u201cTurn!\u201d) may simply be a synonym for the following parallel imperative \u05d3\u05bc\u05b0\u05de\u05b5\u05d4 (d\u00ffmeh, \u201cBe like!\u201d), that is, \u201cturn, change\u201d (HALOT 224 s.v. \u05d3\u05bc\u05b8\u05dd). In keeping with the extended simile in which the Beloved compares him to a gazelle or stag leaping upon the mountains, the term \u05e1\u05b9\u05d1 may simply denote \u201cturn oneself around, change direction\u201d (HALOT 739 s.v. 1). Rather than leaping somewhere else, so to speak, she invites him to leap upon the \u201cmountain gorges.\u201d
tn The expression \u05d4\u05b8\u05e8\u05b5\u05d9 \u05d1\u05b8\u05ea\u05b6\u05e8 (hare bater, \u201cmountains of Bethar\u201d) is difficult because there is no known mountain-range which was ever called by this name. The meaning of the noun \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8 (beter) is uncertain. DCH distinguishes between three homonymic nouns: (1) \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8 I noun \u201cpart, piece\u201d (Gen 15:10; Jer 34:19) related to the verb \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8 \u201cto cut in two\u201d (Gen 15:10); (2) \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8 II noun \u201cgorge\u201d (Song 2:17); and (3) \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8 III place name \u201cBether\u201d in Judah and 6.5 miles (11 km) SW of Jerusalem (Josh 15:59; 1 Chr 6:44; perhaps Song 2:17) (DCH 2:291 s.v. \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8). Thus, \u05d4\u05b8\u05e8\u05b5\u05d9 \u05d1\u05b8\u05ea\u05b6\u05e8 might mean \u201cmountains of gorge[s]\u201d or \u201cmountains of Bether\u201d (DCH 2:291 s.v. III). The Hebrew root \u05d1\u05bc\u05b8\u05ea\u05b7\u05e8 (batar, \u201ccut in pieces, cut in half\u201d) is related to Arabic batara \u201cto cut off\u201d (HALOT 167 s.v. \u05d1\u05ea\u05e8; BDB 144 \u05d1\u05bc\u05b8\u05ea\u05b7\u05e8). The word does not appear in Ugaritic, Akkadian, or Syriac. Aramaic \u05d1\u05bc\u05b8\u05d0\u05ea\u05b7\u05e8 (ba\u2019tar, \u201cafter, behind\u201d) was used frequently in Northwest Semitic (DISO 45-46) and Late Hebrew (Jastrow 201 s.v. \u05d1\u05bc\u05b8\u05d0\u05ea\u05b7\u05e8); however, it offers little to this problem. Many scholars take \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8 as a genitive of description functioning as an attributive adjective. For example, BDB suggests that \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8 means \u201cmountains of cutting,\u201d that is, \u201ccleft mountains\u201d (BDB 144 s.v. \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8), while Koehler posits \u201cravine,\u201d that is, mountains with a ravine (HALOT 167 s.v. II \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8). This is reflected in the LXX\u2019s \u03ba\u03bf\u03b9\u03bb\u03c9\u03bc\u03ac\u03c4\u03c9\u03bd (koilwmatwn, \u201chollow places, basin, cavity\u201d): \u1f44\u03c1\u03b7 \u03ba\u03bf\u03b9\u03bb\u03c9\u03bc\u03ac\u03c4\u03c9\u03bd (orh koilwmatwn) \u201cmountains with many ravines.\u201d This approach is adopted by several translations, e.g., \u201crugged mountains\u201d (NLT). On the other hand, Vulgate, Aquila, and Symmachus took it as a place name referring to the town of Bether (LXX \u0392\u03b1\u03b9\u03b8\u03b7\u03c1 = Mishnaic Hebrew \u05d1\u05bc\u05b4\u05d9\u05ea\u05bc\u05b5\u05e8) located 6.5 miles (11 km) southwest of Jerusalem (Josh 15:59; 1 Chr 6:44). This approach is adopted by several translations: \u201cmountains of Bether\u201d (KJV, ASV, RSV, NASB, NIV margin, TEV). Theodotion takes it as a figurative expression, reading \u03b8\u03c5\u03bc\u03b9\u03b1\u03bc\u03b1\u03c4\u03c9\u03bd (qumiamatwn, \u201cincense\u201d) which reflects a variant Hebrew reading of \u05d1\u05bc\u05b0\u05e9\u05b8\u05de\u05b4\u05d9\u05dd (b\u00ffshamim, \u201cbalsam, perfume\u201d) which also appears in Song 8:14. This approach is taken in a Jewish-English translation: \u201chills of spice\u201d (NJPS). The botanist L\u00f6w connects Hebrew \u05d1\u05bc\u05b6\u05ea\u05b6\u05e8 to Greek \u03bc\u03b1\u03bb\u03b1\u03b2\u03ac\u03b8\u03c1\u03bf\u03bd (malabaqron) which was an Indian spice plant imported to Judah. See I. Low, Die Flora der Juden, 2:117-118. The expression \u201ccleft mountains\u201d (\u05d4\u05b8\u05e8\u05b5\u05d9 \u05d1\u05b8\u05ea\u05b6\u05e8) might refer simply to a rugged and jagged mountain-range (NLT \u201crugged mountains\u201d; NIV \u201crugged hills\u201d). However, this may be a figurative description of the woman\u2019s cleavage because similar imagery is used in Song 4:6 to describe her breasts. The name \u201cTihamah\u201d (literally \u201cthe Great Deep\u201d) was applied to the low-lying coastland between the mountains of Yemen and the Red Sea as well as to the depression of Djauf (Dumah) because of fresh-water springs which oozed up from below (Hebrew \u201cTehom\u201d and \u201cTehomot,\u201d Ugaritic \u201cTihamaten\u201d or \u201cTahamatum,\u201d Akkadian \u201cTiamat\u201d). And it appears that in an Ammonite inscription that an area near the mountainous region of Rabbath-Amman is referred to by the name \u201cTymtn\u201d (literally \u201cThe Two Depressions\u201d), rather than by its real name (W. F. Albright, \u201cSome Comments on the Amman Citadel Inscription,\u201d BASOR 198 [April 1978]: 38-39).sn Scholars offer three interpretations of her figurative request: (1) The Beloved desires her Lover to embrace her breasts, like a gazelle romping over mountains (mountains are figurative); (2) The Beloved entreats her Lover to leave and go back over the hills from whence he had journeyed (mountains are literal); and (3) As her Lover prepares to leave her country village, the Beloved asks him to return to her again in the same way he arrived, like a gazelle bounding over the mountains in 2:8\u201310 (mountains are literal)."}, {"pk": 2842311, "translation": "NET", "book": 22, "chapter": 3, "verse": 1, "text": "All night long on my bed I longed for my lover. I longed for him but he never appeared.", "comment": "tn The term \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d1 (mishkav, \u201cbed\u201d) in 3:1 is the common term for marriage bed (HALOT 646 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d1; BDB 1012 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d1) in distinction from the common term for \u05e2\u05b6\u05e8\u05b6\u05e9 (\u2019eresh, \u201ccouch\u201d) in 1:16. Several uses of the term \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d1 (\u201cbed\u201d) have overt sexual connotations, denoting the place of copulation (Gen 49:4; Lev 18:22; 20:13; Num 31:17, 35; Judg 21:11, 12; Prov 7:17; Isa 57:7\u20138). The noun is used in the expression \u05de\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d1 \u05d3\u05bc\u05b9\u05d3\u05b4\u05d9\u05dd (mishkav dodim, \u201clove-bed\u201d) with obvious sexual connotations (Ezek 23:17).
tn Heb \u201cI sought\u2026.\u201d The verb \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (baqash, \u201cto seek\u201d) denotes the attempt to physically find someone (e.g., 1 Sam 13:14; 16:16; 28:7; 1 Kgs 1:2\u20133; Isa 40:20; Ezek 22:30; Esth 2:2; Job 10:6; Prov 18:1) (HALOT 152 s.v. \u05d1\u05e7\u05e9\u05c1). However, it is clear in 3:1 that this \u201csearch\u201d took place upon her bed. It does not make sense in the context that the Beloved was looking around in her bed to find her lover \u2013 how big could her bed be that she had lost him? Rather, \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (\u201cto seek\u201d) is used metonymically to reference to her longing for her absent lover, that is, seeking in the sense of anticipation. The perfect tense should be classified as a past constantive action, describing a past action which covered an extended period of time, as indicated by the phrase \u05d1\u05bc\u05b7\u05dc\u05bc\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea (ballelot, plural of extension, \u201call night long\u201d) in 3:1. This continual action is emphasized by the four-fold repetition of \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (\u201cseek\u201d) in 3:1\u20132.
tn Heb \u201cthe one whom my soul loves.\u201d The expression \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is a synecdoche of part for the whole (= the woman). The expression \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (\u201cmy soul\u201d) is often used as independent personal pronoun. It often expresses personal preference, such as love or hatred (e.g., Gen 27:4, 25; Lev 26:11, 30; Judg 5:24; Isa 1:14) (HALOT 712 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1). The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) is used over 150 times in OT to refer to the seat of a person\u2019s emotions and passions (BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 c.6.a) (e.g., Deut 12:15, 20, 21; 14:26; 18:6; 21:14; 24:15; 1 Sam 3:21; 23:30; 2 Sam 14:14; 1 Kgs 11:37; Isa 26:8; Jer 2:24; 22:27; 34:16; 44:14; Ezek 16:27; Hos 4:8; Mic 7:1; Pss 10:3; 24:4; 25:1; 35:25; 78:18; 86:4; 105:22; 143:8; Prov 13:4; 19:8; 21:10; Job 23:13; Song 5:6). It often refers to the seat of love (BDB 660 s.v. d.6.e) (e.g., Gen 34:3, 8; Jer 12:7; Ps 63:9; Song 1:7; 3:1\u20134). The expression \u05d0\u05b5\u05ea\u05be\u05e9\u05c1\u05b6\u05d0\u05b8\u05d4\u05b2\u05d1\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (\u2019et-she\u2019ahavah nafshi, \u201cthe one whom I love\u201d; Heb \u201cthe one whom my soul loves\u201d) is repeated four times in 3:1\u20134. The repetition emphasizes her intense love for her beloved. The noun \u05d0\u05b8\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201clove\u201d) is often used in reference to the love between a man and woman, particularly in reference to emotional, romantic, or sexual love (2 Sam 1:26; 13:15; Prov 5:19; 7:18; Song 2:4\u20135, 7; 3:5; 5:8; 8:4, 6\u20137; Jer 2:2, 33). Likewise, the verb \u05d0\u05b8\u05d4\u05b5\u05d1 (\u2019ahev, \u201cto love\u201d) often refers to emotional, romantic, or sexual love between a man and woman (e.g., Gen 24:67; 29:20, 30, 32; 34:3; Deut 21:15, 16; Judg 14:16; 16:4, 15; 1 Sam 1:5; 18:20; 2 Sam 13:1, 4, 15; 1 Kgs 11:1; 2 Chr 11:21; Neh 13:26; Esth 2:17; Eccl 9:9; Song 1:3, 4, 7; 3:1\u20134; Jer 22:20, 22; Ezek 16:33, 36\u201337; 23:5, 9, 22; Hos 2:7\u201315; 3:1; Lam 1:19).
tn Heb \u201cI searched for him\u201d or \u201cI sought him\u201d (see study note above).
tc The LXX adds \u201cI called him but he did not answer me\u201d (\u1f10\u03ba\u03ac\u03bb\u03b5\u03c3\u03b1 \u03b1\u1f50\u03c4\u03cc\u03bd \u03ba\u03b1\u1f76 \u03bf\u1f50\u03c7 \u1f51\u03c0\u1f75\u03ba\u03bf\u03c5\u03c3\u03ad\u03bd \u03bc\u03bf\u03c5, ekalesa auton kai ouc Juphkousen) to 3:2d on the basis of its appearance in the parallel expressions in Song 5:6. There is no textual support for its inclusion here.tn Heb \u201cbut I did not find him.\u201d The verb \u05de\u05b8\u05e6\u05b8\u05d0 (matsa\u2019, \u201cto find\u201d) normally describes discovering the whereabouts of something/someone who is lost or whose presence is not known. It is clear in 3:1 that the Beloved was not taking a physically active role in looking all around for him, because she stayed in her bed all night long during this time. Therefore, the verb \u05de\u05b8\u05e6\u05b8\u05d0 (\u201cto find\u201d) must be nuanced metonymically in terms of him appearing to her. It does not denote \u201cfinding\u201d him physically, but visually; that is, if and when he would arrive at her bedside, she would \u201cfind\u201d him. This might allude to her request in 2:17 for him to rendezvous with her to make love to her all night long (\u201cuntil the day breathes and the shadows flee\u201d). Despite the fact that she was waiting for him all night long, he never appeared (3:1). The verb \u05de\u05b8\u05e6\u05b8\u05d0 (\u201cto find\u201d) is repeated four times in 3:1\u20134, paralleling the four-fold repetition of \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (baqash, \u201cto seek\u201d). This antithetical word-pair creates a strong and dramatic contrast.
tn Alternately, \u201cat night\u201d or \u201cnight after night.\u201d The noun \u05d1\u05bc\u05b7\u05dc\u05bc\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea (ballelot, plural of \u201cnight\u201d) functions as an adverbial accusative of time. The plural form \u05d1\u05bc\u05b7\u05dc\u05bc\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea from \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4 (laylah, \u201cnight\u201d) can be classified in several ways: (1) plural of number: \u201cnight after night\u201d (NASB, NEB); (2) plural of extension: \u201call night long\u201d (NIV); (3) plural of composition: \u201cby night\u201d (KJV) and \u201cat night\u201d (NJPS); or (4) plural of intensity: \u201cduring the blackest night.\u201d The plural of extension (\u201call night long\u201d) is supported by (1) the four-fold repetition of the verb \u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1 (baqash, \u201cto seek\u201d) in 3:1\u20132 which emphasizes that the Beloved was continually looking for her lover all night long, (2) her decision to finally arise in the middle of the night to look for him in 3:2\u20134, and (3) her request in the immediately preceding verse (2:17) that he make love to her all night long: \u201cuntil the day breathes and the shadows flee\u2026.\u201d One should note, however, that the plural \u05d1\u05bc\u05b7\u05dc\u05bc\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea occurs in 3:8 where it is a plural of composition: \u201cby night\u201d (NJPS) or \u201cof the night\u201d (NASB, NIV) or \u201cin the night\u201d (KJV).sn The use of the term \u05d1\u05bc\u05b7\u05dc\u05bc\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea (ballelot, \u201cnight\u201d) in 3:1 stands in striking contrast to the use of the term \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd (hayyom, \u201cthe day\u201d) in 2:17 which is the preceding verse. In 2:17 the woman invited her beloved to make love to her all night long; however, in 3:1 she recounts a nightmarish experience in which she was unable to find her beloved next to her in bed. Scholars debate whether 3:1\u20134 recounts a nightmare-like dream sequence or a real-life experience. There are striking parallels between 3:1\u20134 and 5:2\u20138 which also raises the possibility of a nightmare-like dream sequence."}, {"pk": 2842312, "translation": "NET", "book": 22, "chapter": 3, "verse": 2, "text": "\u201cI will arise and look all around throughout the town, and throughout the streets and squares; I will search for my beloved.\u201d I searched for him but I did not find him.", "comment": "tn The root \u05e1\u05b8\u05d1\u05b7\u05d1 (savav) in the Qal stem means \u201cto go around, to do a circuit\u201d (1 Sam 7:16; 2 Chr 17:9; 23:2; Eccl 12:5; Song 3:3; Isa 23:16; Hab 2:16), while the Polel stem means \u201cto prowl around\u201d (Ps 59:7, 15; Song 3:2) (HALOT 739-740 s.v. \u05e1\u05d1\u05d1). The idea here is that the Beloved is determined to \u201clook all around\u201d until she finds her beloved.
sn Three 1st person common singular cohortatives appear in verse 2: \u05d0\u05b8\u05e7\u05d5\u05bc\u05de\u05b8\u05d4 (\u2019aqumah, \u201cI will arise\u201d), \u05d0\u05b2\u05e1\u05d5\u05b9\u05d1\u05b0\u05d1\u05b8\u05d4 (\u2019asov\u00ffvah, \u201cI will go about\u201d), and \u05d0\u05b2\u05d1\u05b7\u05e7\u05b0\u05e9\u05c1\u05b8\u05d4 (\u2019avaqshah, \u201cI will seek\u201d). These cohortatives have been taken in two basic senses: (1) resolve: \u201cI will arise\u2026I will go about\u2026I will seek\u201d (KJV, NIV) or (2) necessity: \u201cI must arise\u2026I must go about\u2026I must seek\u201d (NASB, NJPS). There is no ethical or moral obligation/necessity, but the context emphasizes her intense determination (e.g., 3:4b). Therefore, they should be classified as cohortatives of resolve, expressing the speaker\u2019s determination to pursue a course of action. The three-fold repetition of the cohortative form emphasizes the intensity of her determination.tn The emphatic particle of exhortation \u05e0\u05d0 appears in the expression \u05d0\u05b8\u05e7\u05d5\u05bc\u05de\u05b8\u05d4 \u05e0\u05bc\u05b8\u05d0 (\u2019aqumah nah, \u201cI will arise\u2026\u201d). This particle is used with 1st person common singular cohortatives to emphasize self-deliberation and a determined resolve to act (BDB 609 s.v. \u05e0\u05b8\u05d0 b.3.a) (e.g., Gen 18:21; Exod 3:3; 2 Sam 14:15; Isa 5:1; Job 32:21).
sn There is a consonantal wordplay in 3:2 between the roots \u05d1\u05bc\u05e7\u05e9\u05c1 and \u05d1\u05bc\u05e9\u05c1\u05e7, that is, between \u05d0\u05b2\u05d1\u05b7\u05e7\u05b0\u05e9\u05c1\u05b8\u05d4 (\u2019avaqshah, \u201cI will seek [him]\u201d) and \u05d1\u05bc\u05b7\u05e9\u05c1\u05bc\u05b0\u05d5\u05b8\u05e7\u05b4\u05d9\u05dd (bashsh\u00ffvaqim, \u201cstreets\u201d). The wordplay emphasizes that she searched in every nook and cranny.
sn The statement \u05d1\u05bc\u05b4\u05e7\u05bc\u05b7\u05e9\u05c1\u05b0\u05ea\u05bc\u05b4\u05d9\u05d5 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05de\u05b0\u05e6\u05b8\u05d0\u05ea\u05b4\u05d9\u05d5 (biqqashtiv v\u00fflo\u2019 m\u00fftsa\u2019tiv, \u201cI sought him but I did not find him\u201d) appears twice in 3:1\u20132. In both cases it concludes a set of cola. The repetition depicts her mounting disappointment in her failure to locate her beloved. It stands in strong contrast with 3:4."}, {"pk": 2842313, "translation": "NET", "book": 22, "chapter": 3, "verse": 3, "text": "The night watchmen found me \u2014 the ones who guard the city walls. \u201cHave you seen my beloved?\u201d", "comment": "tn Heb \u201cthose who go around the city\u201d or \u201cthose who go around in the city.\u201d The expression \u05d4\u05b7\u05e1\u05bc\u05b9\u05d1\u05b0\u05d1\u05b4\u05d9\u05dd \u05d1\u05bc\u05b8\u05e2\u05b4\u05d9\u05e8 (hassov\u00ffvim ba\u2019ir, \u201cthose who go around the city\u201d) probably refers to the watchmen of the city walls rather than night city street patrol (e.g., Ps 127:1; Song 5:7; Isa 21:11; 62:6). The Israelite night watchmen of the walls is paralleled by the Akkadian sahir duri (\u201cone who goes around the wall\u201d) which appears in a lexical text as the equivalent of ma-sar musi (\u201cnight watchman\u201d) (CAD 4:192). See M. H. Pope, Song of Songs (AB), 419. There is a wordplay in 3:2\u20133 between the verb \u05d5\u05b7\u05d0\u05b2\u05e1\u05d5\u05b9\u05d1\u05b0\u05d1\u05b8\u05d4 (va\u2019asov\u00ffvah, \u201cI will go about\u201d) and \u05d4\u05b7\u05e1\u05bc\u05b9\u05d1\u05b0\u05d1\u05b4\u05d9\u05dd (hassov\u00ffvim, \u201cthose who go around\u201d). This wordplay draws attention to the ironic similarity between the woman\u2019s action and the action of the city\u2019s watchmen. Ironically, she failed to find her beloved as she went around in the city, but the city watchmen found her. Rather than finding the one she was looking for, she was found.
tn Heb \u201cthe one whom my soul loves \u2013 have you seen [him]?\u201d The normal Hebrew word-order (verb-subject-direct object) is reversed in 3:3 (direct object-verb-subject) to emphasize the object of her search: \u05d0\u05b5\u05ea \u05e9\u05c1\u05b6\u05d0\u05b8\u05d4\u05b2\u05d1\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05e8\u05b0\u05d0\u05b4\u05d9\u05ea\u05b6\u05dd (\u2019et she\u2019ahavah nafshi r\u00ff\u2019item, \u201cThe one whom my soul loves \u2013 have you seen [him]?\u201d)."}, {"pk": 2842314, "translation": "NET", "book": 22, "chapter": 3, "verse": 4, "text": "Scarcely had I passed them by when I found my beloved! I held onto him tightly and would not let him go until I brought him to my mother\u2019s house, to the bedroom chamber of the one who conceived me.", "comment": "tn Heb \u201cI held him\u201d (\u05d0\u05b2\u05d7\u05b7\u05d6\u05b0\u05ea\u05bc\u05b4\u05d9\u05d5, \u2019akhaztiv). The term \u05d0\u05b8\u05d7\u05b7\u05d6 (\u2019akhaz, \u201cgrasp\u201d) denotes to forcefully seize someone to avoid losing hold of him (BDB 28 s.v. \u05d0\u05b8\u05d7\u05b7\u05d6 b).
sn There is debate about the reason why the woman brought her beloved to her mother\u2019s house. Campbell notes that the mother\u2019s house is sometimes referred to as the place where marital plans were made (Gen 24:28; Ruth 1:8). Some suggest, then, that the woman here was unusually bold and took the lead in proposing marriage plans with her beloved. This approach emphasizes that the marriage plans in 3:4 are followed by the royal wedding procession (3:6\u201311) and the wedding night (4:1\u20135:1). On the other hand, others suggest that the parallelism of \u201chouse of my mother\u201d and \u201cchamber of she who conceived me\u201d focuses on the bedroom of her mother\u2019s house. Fields suggests that her desire was to make love to her beloved in the very bedroom chambers where she herself was conceived, to complete the cycle of life/love. If this is the idea, it would provide a striking parallel to a similar picture in 8:5 in which the woman exults that they had made love in the very location where her beloved had been conceived: \u201cUnder the apple tree I aroused you; it was there your mother conceived you, there she who bore you conceived you.\u201d
tn The term \u05d7\u05b6\u05d3\u05b6\u05e8 (kheder, \u201cchamber\u201d) literally means \u201cdark room\u201d (HALOT s.v. \u05d7\u05b6\u05d3\u05b6\u05e8 293) and often refers to a bedroom (Gen 43:30; Exod 7:28; Judg 3:24; 15:1; 16:9, 12; 2 Sam 4:7; 13:10; 1Kgs 1:15; 2 Kgs 6:12; 9:2; Eccl 10:20; Isa 26:20; Joel 2:16; Prov 24:4; Song 1:4; 3:4).
tn The verb \u05e8\u05b8\u05e4\u05b8\u05d4 (rafah, \u201cto let go\u201d) means to relax one\u2019s grip on an object or a person (HALOT 1276-77 s.v. \u05e8\u05e4\u05d4; BDB 952 s.v. \u05e8\u05b8\u05e4\u05b8\u05d4 2). The Hiphil stem means \u201cto let loose\u201d (Job 7:19; 27:6; Song 3:4; Sir 6:27) or \u201cto release from one\u2019s hands\u201d (Deut 9:14; Josh 10:6; Ps 37:8). The negative expression \u05dc\u05b9\u05d0 \u05e8\u05b8\u05e4\u05b8\u05d4 (lo\u2019 rafah, \u201cto not let [someone or something] go\u201d) denotes an intense desire or effort to not lose possession of someone or something (Job 27:6; Prov 4:13). Here the expression \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d0\u05b7\u05e8\u05b0\u05e4\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc (v\u00fflo\u2019 \u2019arpennu, \u201cI would not let him go\u201d) pictures her determination to hold on to him so she would not lose him again. The shift from a suffix-conjugation (perfect) \u05d0\u05b2\u05d7\u05b7\u05d6\u05b0\u05ea\u05bc\u05b4\u05d9\u05d5 (\u2019akhaztiv, \u201cI grasped him\u201d) to a prefix-conjugation (imperfect) \u05d0\u05b7\u05e8\u05b0\u05e4\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc (\u2019arpennu, \u201cI would [not] let him go\u201d) depicts a shift from a completed/consummative action (perfect: she took hold of his hand) to an ongoing/progressive action (imperfect: she would not let go of it). A basic distinction between the perfect and imperfect tenses is that of consummative versus progressive action. The literary/syntactical structure of \u05d0\u05b2\u05d7\u05b7\u05d6\u05b0\u05ea\u05bc\u05b4\u05d9\u05d5 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d0\u05b7\u05e8\u05b0\u05e4\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc (\u201cI grasped him and I would not let him go\u201d) in 3:4 mirrors that of \u05d1\u05bc\u05b4\u05e7\u05bc\u05b7\u05e9\u05c1\u05b0\u05ea\u05bc\u05b4\u05d9\u05d5 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05de\u05b0\u05e6\u05b8\u05d0\u05ea\u05b4\u05d9\u05d5 (biqqashtiv v\u00fflo\u2019 m\u00fftsa\u2019tiv, \u201cI searched for him but I could not find him\u201d) in 3:1\u20132. This parallelism in the literary and syntactical structure emphasizes the fortunate reversal of situation.
tn Heb \u201clike a little.\u201d The term \u05db\u05bc\u05b4\u05de\u05b0\u05e2\u05b7\u05d8 (kim\u2019at), which is composed of the comparative preposition \u05db\u05bc\u05b0 (k\u00ff, \u201clike\u201d) prefixed to the noun \u05de\u05b0\u05e2\u05b7\u05d8 (m\u00ff\u2019at, \u201cthe small, the little, the few\u201d), is an idiom that means \u201cwithin a little\u201d or \u201cscarcely\u201d (BDB 590 s.v. \u05de\u05b0\u05e2\u05b7\u05d8 b.2.a)."}, {"pk": 2842315, "translation": "NET", "book": 22, "chapter": 3, "verse": 5, "text": "I admonish you, O maidens of Jerusalem, by the gazelles and by the young does of the open fields: \u201cDo not awake or arouse love until it pleases!\u201d", "comment": "tn See the notes on these lines at 2:7."}, {"pk": 2842316, "translation": "NET", "book": 22, "chapter": 3, "verse": 6, "text": "Who is this coming up from the desert like a column of smoke, like a fragrant billow of myrrh and frankincense, every kind of fragrant powder of the traveling merchants?", "comment": "tn The proper nuance of \u05de\u05b0\u05e7\u05bb\u05d8\u05bc\u05b6\u05e8\u05b6\u05ea (m\u00ffqutteret, Pual participle fs from \u05e7\u05b8\u05d8\u05b7\u05e8, qatar, \u201cto make a sacrifice, go up in smoke\u201d) is illusive. The lexicons take the participle adjectivally and translate \u05de\u05b0\u05e7\u05bb\u05d8\u05bc\u05b6\u05e8\u05b6\u05ea \u05de\u05d5\u05b9\u05e8 (m\u00ffqutteret mor) as \u201ccompletely filled with fragrance or incense\u201d (HALOT 1094 s.v. I \u05e7\u05d8\u05e8) or \u201cfumigated with myrrh\u201d (BDB 883 s.v. \u05e7\u05b8\u05d8\u05b7\u05e8). Most translations take it adjectivally: \u201cperfumed with myrrh\u201d (KJV, NASB, NIV); however, NJPS takes it as a substantive: \u201cclouds of myrrh.\u201d It is better to take the participle as a substantive and to nuance \u05de\u05b0\u05e7\u05bb\u05d8\u05bc\u05b6\u05e8\u05b6\u05ea \u05de\u05d5\u05b9\u05e8 as \u201cbillow of myrrh,\u201d as suggested by its parallelism with \u05db\u05bc\u05b0\u05ea\u05b4\u05d9\u05de\u05b2\u05e8\u05d5\u05b9\u05ea \u05e2\u05b8\u05e9\u05c1\u05b8\u05df (k\u00fftimarot \u2019ashan, \u201clike a column of smoke\u201d). While this is the only usage of the Pual stem of the verb, the root \u05e7\u05d8\u05e8 appears frequently in other stems, all of which connote smoke, e.g., Piel: \u201cto make a sacrifice, to go up in smoke\u201d and Hiphil: \u201cto cause to go up in smoke\u201d (HALOT 1094-95 s.v. I \u05e7\u05ea\u05e8). In Middle Hebrew the root \u05e7\u05b4\u05d8\u05b0\u05e8\u05b8\u05d0 (qitra\u2019) meant \u201cto steam, smell\u201d (Qal) and \u201cto smoke\u201d (Hiphil). The Hebrew root is related to Ugaritic qtr \u201csmoke, incense\u201d (UT 19.2220; WUS 1404); Akkadian qataru \u201cto billow (of smoke)\u201d (AHw 2:907; CAD Q:166); Old South Arabic mqtr \u201cincense; Ethiopic qetare \u201cfragrance, spice\u201d; Arabic qatara \u201cto smell, smoke\u201d; and Syriac `etar \u201cvapour, fume, incense\u201d (HALOT 1094). Due to the rarity of the Pual stem of this root, the Targum mistakenly vocalized the form as Piel participle \u05de\u05b4\u05e7\u05bc\u05b0\u05d8\u05b9\u05e8\u05b6\u05ea (miqq\u00fftoret, \u201cgoing up in smoke\u201d).
tn The term \u05d0\u05b7\u05d1\u05b0\u05e7\u05b7\u05ea (\u2019avqat, \u201cfragrant-powder\u201d) means \u201cscent-powders\u201d (HALOT 9 s.v. \u05d0\u05b7\u05d1\u05b8\u05e7\u05b8\u05d4) or \u201cground spice\u201d (HALOT 1237 s.v. I \u05e8\u05db\u05dc 2.a). The noun \u05d0\u05b2\u05d1\u05b8\u05e7\u05b8\u05d4 (\u2019avaqah) is from the root \u05d0\u05b8\u05d1\u05b8\u05e7 (\u2019avaq, \u201cdust, powder\u201d) (HALOT 9 s.v.).
tn The singular form of \u05e8\u05d5\u05b9\u05db\u05b5\u05dc (rokhel, \u201cmerchant\u201d) may be classified as a generic singular, representing the genus of the merchant guild of which there are many. The term \u05e8\u05d5\u05b9\u05db\u05b5\u05dc means \u201ctrader, vendor,\u201d as small retailer (HALOT 1237 s.v. I \u05e8\u05db\u05dc) distinct from \u05e1\u05b8\u05ea\u05b7\u05e8 (satar) \u201cshopkeeper, dealer\u201d as large wholesaler (HALOT 750 s.v. \u05e1\u05ea\u05e8). It may refer to a traveling merchant, as in Middle Hebrew \u05e8\u05d5\u05b9\u05db\u05b0\u05dc\u05b8\u05d4 (rokh\u00fflah) \u201ctraveling merchant\u201d and Old South Arabic rkl \u201cto go about as a trader\u201d (Conti 242a). The general nuance appears in Judean Aramaic \u05e8\u05d5\u05b9\u05db\u05b0\u05dc\u05b8\u05d0 (rokh\u00ffla\u2019, \u201chawker, peddler\u201d) and Syriac rakkala \u201cmerchant.\u201d
tn The comparative \u201clike\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
tn The term \u05dc\u05b0\u05d1\u05d5\u05b9\u05e0\u05b8\u05d4 (l\u00ffvonah, \u201cfrankincense\u201d) refers to fragrant incense (Exod 30:34; Lev 2:1, 15; 5:11; 6:8; 24:7; Num 5:15; Isa 43:23; 66:3; Jer 6:20; 17:26; 41:5; Neh 13:5, 9; 1 Chr 9:29; Song 3:6; 4:6, 14). It is composed of the white (sometimes yellow) resin of Boswellia Carteri and Frereana from Hadramawt and Somaliland (HALOT 518 s.v. \u05dc\u05b0\u05d1\u05b9\u05e0\u05b8\u05d4)."}, {"pk": 2842317, "translation": "NET", "book": 22, "chapter": 3, "verse": 7, "text": "Look! It is Solomon\u2019s portable couch! It is surrounded by sixty warriors, some of Israel\u2019s mightiest warriors.", "comment": "tn The term \u05de\u05b4\u05d8\u05bc\u05b8\u05d4 (mittah) refers to a \u201croyal portable couch\u201d spread with covers, cloth, and pillows (HALOT 573 s.v. \u05de\u05b4\u05d8\u05bc\u05b8\u05d4; BDB 641 s.v. \u05de\u05b4\u05d8\u05bc\u05b8\u05d4). The Hebrew noun is related to Ugaritic mtt \u201cbed\u201d (UT 1465). The term \u05de\u05b4\u05d8\u05bc\u05b8\u05d4 (\u201cbed, couch\u201d) itself can refer to a number of similar but different kinds of pieces of reclining furniture: (1) the bed of a common person, found in the bedchamber for reposing and sleeping at night (Gen 47:31; 48:2; 49:33; Exod 8:3[7:28]; 2 Sam 4:7; 1 Kgs 17:19; 2 Kgs 4:10, 21, 32; Ps 6:6[7]; Prov 26:14); (2) the royal bed of the king or nobility, often elevated and made of expensive materials (1 Kgs 21:4; 2 Kgs 1:4, 6, 16; 2 Chr 24:25; Esth 7:8; Amos 6:4; Ezek 23:41); (3) the couch of a common person for reclining or sitting during the day (1 Sam 28:23); (4) a royal banqueting couch for reclining at feasts or carousing (Ezek 23:41; Amos 3:12; 6:4; Esth 1:6; 7:8); (5) a portable light-weight bed for transporting the sick (1 Sam 19:15); (6) a portable bed, such as a funeral bier for transporting the dead (2 Sam 3:31); and (7) a portable royal couch for transporting the king (Song 3:7). The royal couch was often made of expensive materials, such as ivory, silver, and gold (Ezek 23:41; Amos 6:4; Song 3:9\u201310; Esth 1:6)."}, {"pk": 2842318, "translation": "NET", "book": 22, "chapter": 3, "verse": 8, "text": "All of them are skilled with a sword, well-trained in the art of warfare. Each has his sword at his side, to guard against the terrors of the night.", "comment": "tn Heb \u201ctrained of sword\u201d or \u201cgirded of sword.\u201d Alternately, \u201cgirded with swords.\u201d The genitive construct phrase \u05d0\u05b2\u05d7\u05bb\u05d6\u05b5\u05d9 \u05d7\u05b6\u05e8\u05b6\u05d1 (\u2019akhuze kherev) is interpreted in two ways: (1) Most interpret it with the assumption that \u05d0\u05b8\u05d7\u05b7\u05d6 (\u2019akhaz) denotes \u201cto physically grasp, hold\u201d (HALOT 31-32 s.v. I \u05d0\u05d7\u05d6; BDB 28 s.v. \u05d0\u05b8\u05d7\u05b7\u05d6). Most translations adopt this approach, although differing on whether the participle functions substantivally (NASB), verbally (KJV, NIV), or adjectivally (RSV), they all are heading in the same direction: \u201c[all] hold swords\u201d (KJV), \u201cgirded with sword\u201d (RSV), \u201cwielders of the sword\u201d (NASB), and \u201cwearing the sword\u201d (NIV). This, however, provides only a vague parallel with the following colon: \u05de\u05b0\u05dc\u05bb\u05de\u05bc\u05b0\u05d3\u05b5\u05d9 \u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 (m\u00fflumm\u00ffde milkhamah, \u201ctrained in warfare\u201d). (2) Others, however, suggest taking \u05d0\u05d7\u05d6 in its rare metaphorical sense of \u201cto learn\u201d (= mentally grasp, take hold of): \u201clearned, skillful\u201d (R. Gordis, Song of Songs and Lamentations, 85; J. Lewy, \u201cLexicographical Notes,\u201d HUCA 12/13 (1937/1938): 98-99). This nuance is much more common in the related Akkadian verb ahazu \u201cto learn,\u201d as HALOT 31 notes. Likewise, JB renders it \u201cskilled swordsmen,\u201d and NJPS suggests \u201ctrained in warfare\u201d for Song 3:8, citing Akkadian ahazu \u201cto learn.\u201d The Akkadian verb ahazu has a broad range of meanings including: (1) to seize, hold a person, (2) to take a wife, to marry, (3) to hold, possess, take over, grasp something, to take to (a region), and (4) to learn, to understand (CAD 1:1:173). The concrete, physical sense of grasping or taking an object in one\u2019s hands lent itself to the metaphorical sense of mentally grasping something, that is, learning or understanding. The category ahazu 4 (\u201cto learn, to understand\u201d) is used in reference to general learning, as well to specialized knowledge involving a special skill, professional craft, or ability acquired through instruction and experience (CAD 1:1:177). The causative form suhuzu means \u201cto teach, educate, train\u201d someone to become a skilled craftsman in a professional trade (CAD 1:1:180). This provides a tight parallelism with the following colon: \u05d0\u05b2\u05d7\u05bb\u05d6\u05b5\u05d9 \u05d7\u05b6\u05e8\u05b6\u05d1 (\u2019akhuze kherev, \u201cskillful in swordsmanship\u201d) precisely parallels \u05de\u05b0\u05dc\u05bb\u05de\u05bc\u05b0\u05d3\u05b5\u05d9 \u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 (\u201cwell-trained in [the art of] warfare\u201d). The AB:AB parallelism between the two lines is exact: (1) \u05d0\u05b2\u05d7\u05bb\u05d6\u05b5\u05d9 \u201clearned, skillful\u201d parallels \u05de\u05b0\u05dc\u05bb\u05de\u05bc\u05b0\u05d3\u05b5\u05d9 \u201ctrained, instructed,\u201d and (2) \u05d7\u05b6\u05e8\u05b6\u05d1 \u201cin respect to swordsmanship\u201d (genitive of specification or limitation) exactly parallels \u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 \u201cin regard to [the art of] warfare\u201d (genitive of specification or limitation). The term \u05d7\u05b6\u05e8\u05b6\u05d1 (\u201csword\u201d) may be nuanced metonymically as \u201cswordsmanship\u201d in the light of (a) its collocation with terms for professional expertise: \u05de\u05b0\u05dc\u05bb\u05de\u05bc\u05b0\u05d3\u05b5\u05d9 (\u201ctrained\u201d) and \u05d0\u05b2\u05d7\u05bb\u05d6\u05b5\u05d9 (\u201cskilled\u201d), and (b) the connotation \u201cswordsmanship\u201d can be sustained in a few cases, e.g., \u201cIt was not by their swordsmanship that they won the land, nor did their arm bring them victory\u201d (Ps 44:3). In the genitive construct phrase \u05d0\u05b2\u05d7\u05bb\u05d6\u05b5\u05d9 \u05d7\u05b6\u05e8\u05b6\u05d1, the genitive noun \u05d7\u05b6\u05e8\u05b6\u05d1 (\u201csword\u201d) may be classified either as (1) a genitive of specification; \u201c[skilled] in respect to swordsmanship\u201d or (2) a genitive of instrument; \u201c[skilled] with a sword.\u201d
tn Heb \u201ctrained of war.\u201d In the genitive construct \u05de\u05b0\u05dc\u05bb\u05de\u05bc\u05b0\u05d3\u05b5\u05d9 \u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 (m\u00fflumm\u00ffde milkhamah, \u201ctrained of war\u201d) the noun \u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 (\u201cwar, battle\u201d) is a genitive of specification or limitation, that is, it specifies the extent to which the expertise of the subjects applies: \u201cin regard to warfare.\u201d The term \u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 (\u201cwarfare\u201d) may be nuanced metonymically as \u201cthe art of warfare\u201d in the light of (1) its collocation with terms for professional expertise: \u05de\u05b0\u05dc\u05bb\u05de\u05bc\u05b0\u05d3\u05b5\u05d9 (\u201ctrained\u201d) and \u05d0\u05b2\u05d7\u05bb\u05d6\u05b5\u05d9 (\u2019akhuze, \u201cskilled\u201d), and (2) its parallelism with \u05d7\u05b6\u05e8\u05b6\u05d1 (kherev, \u201csword, swordsmanship\u201d)."}, {"pk": 2842319, "translation": "NET", "book": 22, "chapter": 3, "verse": 9, "text": "King Solomon made a sedan chair for himself of wood imported from Lebanon.", "comment": "tn Heb \u201cwith trees of Lebanon.\u201d In the genitive construct phrase \u05de\u05b5\u05e2\u05b2\u05e6\u05b5\u05d9 \u05d4\u05b7\u05dc\u05bc\u05b0\u05d1\u05b8\u05e0\u05d5\u05b9\u05df (me\u2019atse hall\u00ffvanon, \u201cthe wood of Lebanon\u201d) the genitive functions as a genitive of place of origin: \u201cwood from Lebanon.\u201d The plural construct noun \u05e2\u05b2\u05e6\u05b5\u05d9 (\u2019atse, literally, \u201ctrees, woods\u201d from \u05e2\u05b5\u05e5, \u2019ets, \u201ctree, wood\u201d) is a plural of composition: the plural is used to indicate composition, that is, what the sedan-chair was made out of. The plural is used because the sedan-chair was constructed from the wood from several trees or it was constructed from several pieces of wood (see IBHS 119-20 \u00a77.4.1b; R. J. Williams, Hebrew Syntax, 7, \u00a79; Jo\u00fcon 2:500 \u00a7136.b).
tn The term \u05d0\u05b7\u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05df (\u2019affiryon) is a hapax legomenon variously rendered \u201csedan-chair\u201d (HALOT 80 s.v. \u05d0\u05b7\u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05df) and \u201csedan, litter, palanquin\u201d (BDB 68 s.v. \u05d0\u05b7\u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05df). It occurs in Mishnaic Hebrew \u05d0\u05b7\u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05df and Judean Aramaic \u05d0\u05b7\u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05e0\u05b8\u05d0 (\u2019affiryona\u2019, \u201cbridal-litter\u201d; Jastrow 108 s.v. \u05d0\u05b7\u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05df) and Syriac pwrywn/purya (\u201clitter\u201d). The Mishnah used \u05d0\u05b7\u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05df in reference to a bridal-litter: \u201cIn the last war it was decreed that a bride should not pass through the town in an \u05d0\u05b7\u05e4\u05bc\u05b4\u05e8\u05b0\u05d9\u05d5\u05b9\u05df but our Rabbis later sanctioned it\u201d (Sotah 9:14). There are several views of the origin of the term: (1) LXX Greek \u03c6\u03bf\u03c1\u03b5\u1fd6\u03bf\u03bd (foreion, \u201cbridal-litter\u201d) is a loanword from Hebrew; the term is not used in Greek until the Koine period (LSJ 1950-51); (2) Sanskrit paryanka and palki \u201cpalanquin, sedan-chair\u201d (M. Monier-Williams, Sanskrit-English Dictionary, 554); (3) Old Persian upariyana \u201clitter-bed\u201d (R. Gordis, \u201cA Wedding Song for Solomon,\u201d JBL 63 [1944]: 263-70; G. Widengren, Sakrales K\u00f6nigtum im Alten Testament und im Judentum, 122); (4) less likely is Ugaritic apn \u201ctwo-wheeled cart\u201d (UT 305); and (5) Egyptian pr \u201chouse\u201d with the prefix ua and suffix yn meaning \u201cpalace\u201d (G. Gerleman, \u201cDie Bildsprache des Hohenliedes und die altegyptische Kunst,\u201d ASTI 1 [1962]: 24-30). A palanquin was a riding vehicle upon which a royal person sat and which was carried by servants who lifted it up by its staffs. Royalty and members of the aristocracy only rode in palanquins. The Illustrated Family Encyclopedia of the Living Bible, 10:55, describes what the typical royal palanquin was made of and looked like in the ancient world: \u201cOnly the aristocracy appear to have made use of litters in Israel. At a later period, in Greece, and even more so in Rome, distinguished citizens were carried through the city streets in splendid palanquins. In Egypt the litter was known as early as the third millennium b.c., as is testified by the one belonging to Queen Hetepheres, the mother of the Pharaoh Khufu (Cheops), which was found at Gaza. This litter is made of wood and inlaid in various places with gold decorations. Its total length is 6 ft. 10 in., and the length of the seat inside is 3 ft. 3 in. An inscription on the litter, of gold set in ebony, lists the queen\u2019s titles.\u201d"}, {"pk": 2842320, "translation": "NET", "book": 22, "chapter": 3, "verse": 10, "text": "Its posts were made of silver; its back was made of gold. Its seat was upholstered with purple wool; its interior was inlaid with leather by the maidens of Jerusalem.", "comment": "tn The accusative noun \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201clove\u201d or \u201cleather\u201d) functions either as an accusative of material out of which the interior was made (\u201cinlaid with leather\u201d) or an accusative of manner describing how the interior was made (\u201cinlaid lovingly,\u201d that is, \u201cinlaid with love\u201d). The term \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 is a homonymic noun therefore, there is an interesting little debate whether \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 in 3:10 is from the root \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u201clove\u201d (BDB 13 s.v. \u05d0\u05b8\u05d4\u05b5\u05d1; DCH 1:141 s.v. \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4) or \u05d0\u05d4\u05d1\u05d4 \u201cleather\u201d (HALOT 18 s.v. II \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4). The homonymic root \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u201cleather\u201d is related to Arabic `ihab \u201cleather\u201d or \u201cuntanned skin.\u201d It probably occurs in Hos 11:4 and may also appear in Song 3:10 (HALOT 18 s.v. II). Traditionally, scholars and translations have rendered this term as \u201clove\u201d or \u201clovingly.\u201d The reference to the \u201cdaughters of Jerusalem\u201d suggests \u201clove\u201d because they had \u201cloved\u201d Solomon (1:4). However, the context describes the materials out of which the palanquin was made (3:9\u201310) thus, an interior made out of leather would certainly make sense. Perhaps the best solution is to see this as an example of intentional ambiguity in a homonymic wordplay: \u201cIts interior was inlaid with leather // love by the maidens of Jerusalem.\u201d See G. R. Driver, \u201cSupposed Arabisms in the Old Testament,\u201d JBL 55 (1936): 111; S. E. Loewenstamm, Thesaurus of the Language of the Bible, 1:39; D. Grossberg, \u201cCanticles 3:10 in the Light of a Homeric Analogue and Biblical Poetics,\u201d BTB 11 (1981): 75-76.
tn Heb \u201cHe made its posts of silver.\u201d
tn The participle \u05e8\u05b8\u05e6\u05d5\u05bc\u05e3 (ratsuf) probably functions verbally: \u201cIts interior was fitted out with love/lovingly.\u201d Taking it adjectivally would demand that \u05b7\u05d0\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201clove\u201d) function as a predicate nominative and given an unusual metonymical connotation: \u201cIts inlaid interior [was] a [gift of] love.\u201d
tn Heb \u201cdaughters\u201d (also in the following line).
tn The Hebrew noun \u05d0\u05b7\u05e8\u05b0\u05d2\u05bc\u05b8\u05de\u05b8\u05df (\u2019argaman, \u201cpurple fabric\u201d) is a loanword from Hittite argaman \u201ctribute,\u201d which is reflected in Akkadian argamannu \u201cpurple\u201d (also \u201ctribute\u201d under Hittite influence), Ugaritic argmn \u201ctax, purple,\u201d and Aramaic argwn \u201cpurple\u201d (HALOT 84 s.v. \u05d0\u05b7\u05e8\u05b0\u05d2\u05bc\u05b8\u05de\u05b8\u05df). The Hebrew term refers to wool dyed with red purple (BRL2 153; HALOT 84). It is used in reference to purple threads (Exod 35:25; 39:3; Esth 1:9) or purple cloth (Num 4:13; Judg 8:26; Esth 8:15; Prov 31:22; Jer 10:9; Song 3:10). Purple cloth and fabrics were costly (Ezek 27:7, 16) and were commonly worn by kings as a mark of their royal position (Judg 8:26). Thus, this was a sedan-chair fit for a king. KJV and NIV render it simply as \u201cpurple,\u201d NASB as \u201cpurple fabric,\u201d and NJPS \u201cpurple wool.\u201d
tn The noun \u05e8\u05b0\u05e4\u05b4\u05d9\u05d3\u05b8\u05d4 (r\u00fffidah) is a hapax legomenon whose meaning is uncertain. It may be related to the masculine noun \u05e8\u05b8\u05e4\u05b7\u05d3 (rafad, \u201ccamping place, station\u201d) referring to a stopping point in the wilderness march of Israel (Exod 17:1, 8; 19:2; Num 33:14); however, what any semantic connection might be is difficult to discern. The versions have translated \u05e8\u05b0\u05e4\u05b4\u05d9\u05d3\u05b8\u05d4 variously: LXX \u1f00\u03bd\u03ac\u03ba\u03bb\u03b9\u03c4\u03bf\u03bd (anakliton, \u201cchair for reclining\u201d), Vulgate reclinatorium (\u201csupport, back-rest of a chair\u201d) Peshitta teshwiteh dahba (\u201cgolden cover, throne sheathed in gold leaf\u201d). Modern translators have taken three basic approaches: (1) Following the LXX and Vulgate (\u201csupport, rest, back of a chair\u201d), BDB suggests \u201csupport,\u201d referring to the back or arm of the chair of palanquin (BDB 951 s.v. \u05e8\u05b8\u05e4\u05b7\u05d3). Several translations take this view, e.g., NRSV: \u201cits back,\u201d NEB/REB: \u201cits headrest,\u201d and NJPS: \u201cits back.\u201d (2) Koehler-Baumgartner suggest \u201cbase, foundation of a saddle, litter\u201d (KBL 905). Several translations follow this approach, e.g., KJV: \u201cthe bottom,\u201d NASB: \u201cits base\u201d (margin: \u201cits support,\u201d and NIV: \u201cits base.\u201d (3) G. Gerleman suggests the meaning \u201ccover,\u201d as proposed by Peshitta. The first two approaches are more likely than the third. Thus, it probably refers either to (1) the back of the sedan-chair of the palanquin or (2) the foundation/base of the saddle/litter upon which the palanquin rested (HALOT 1276 s.v. \u05e8\u05e4\u05d3).
tn The nouns \u05db\u05b6\u05e1\u05b6\u05e3 (kesef, \u201csilver\u201d), \u05d6\u05b8\u05d4\u05b8\u05d1 (zahav, \u201cgold\u201d) and \u05d0\u05b7\u05e8\u05b0\u05d2\u05bc\u05b8\u05de\u05b8\u05df (\u2019argaman, \u201cpurple\u201d) function as genitives of material out of which their respective parts of the palanquin were made: the posts, base, and seat. The elaborate and expensive nature of the procession is emphasized in this description. This litter was constructed with the finest and most expensive materials. The litter itself was made from the very best wood: cedar and cypress from Lebanon. These were the same woods which Solomon used in constructing the temple (1 Kgs 5:13-28). Silver was overlaid over the \u201cposts,\u201d which were either the legs of the litter or the uprights which supported its canopy, and the \u201cback\u201d of the litter was overlaid with gold. The seat was made out of purple material, which was an emblem of royalty and which was used in the tabernacle (Exod 26:1f; 27:16; 28:5\u20136) and in the temple (2 Chr 3:14). Thus, the litter was made of the very best which Solomon could offer. Such extravagance reflected his love for his Beloved who rode upon it and would be seen upon it by all the Jerusalemites as she came into the city."}, {"pk": 2842321, "translation": "NET", "book": 22, "chapter": 3, "verse": 11, "text": "Come out, O maidens of Zion, and gaze upon King Solomon! He is wearing the crown with which his mother crowned him on his wedding day, on the most joyous day of his life!", "comment": "tn Heb \u201cthe day of the joy of his heart.\u201d In the genitive construct phrase \u05d5\u05bc\u05d1\u05b0\u05d9\u05d5\u05b9\u05dd \u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b7\u05ea (uv\u00ffyom simkhat, \u201cthe day of joy\u201d) the noun \u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b8\u05d4 (simkhah, \u201cjoy\u201d) functions as a descriptive genitive of attribute (attributive genitive), that is, the genitive identifies the outstanding quality of the construct noun: \u201cthe joyous day\u201d or \u201cthe day characterized by joy.\u201d In the second genitive construct phrase \u05e9\u05c2\u05b4\u05de\u05b0\u05d7\u05b7\u05ea \u05dc\u05b4\u05d1\u05bc\u05d5\u05b9 (simkhat livvo, \u201cjoy of his heart\u201d) the noun \u05dc\u05b4\u05d1\u05bc\u05d5\u05b9 (\u201chis heart\u201d) is a subjective genitive: \u201chis heart rejoices.\u201d The term \u05dc\u05b5\u05d1 (lev, \u201cheart\u201d) is a synecdoche of part for the whole (= Solomon himself), that is, \u201cthe day Solomon greatly rejoiced\u201d or \u201cthe day of Solomon\u2019s great joy.\u201d"}, {"pk": 2842322, "translation": "NET", "book": 22, "chapter": 4, "verse": 1, "text": "Oh, you are beautiful, my darling! Oh, you are beautiful! Your eyes behind your veil are like doves. Your hair is like a flock of female goats descending from Mount Gilead.", "comment": "sn Song 4:1\u20137 is often compared to ancient Near Eastern wasfs songs sung by the groom to his new bride, praising her beauty from head to foot. Examples have been found in Egyptian, Syrian, Sumerian, and Arabic love literature. The wasfs song is a poetic celebration by the groom of his bride\u2019s physical beauty. The typical form has three parts: (1) introductory words by the wedding guests, (2) invitation by the bride to the groom to celebrate her physical beauty, and (3) the groom\u2019s poetic comparative praise of his bride\u2019s beauty from head to foot \u2013 comprising the bulk of the song. The groom\u2019s praise typically is characterized by three movements: (1) introductory summary praise of his bride\u2019s beauty, (2) lengthy and detailed figurative description of her physical beauty, and (3) concluding summary praise which reiterates the introductory words of the song. Although the introductory words of the wedding guests and the invitation by the bride are absent, the form of the Lover\u2019s praise of his bride is identical, as are the types of comparative praise. His song falls into the same three movements: (1) introductory summary praise of his bride\u2019s beauty in 4:1a, (2) lengthy and detailed figurative description of her beauty in 4:1b\u20136, and (3) concluding summary praise in 4:7. See K&D 18:174-76; S. Krauss, \u201cThe Archaeological Background of Some Passages in the Song of Songs,\u201d JQR 32 (1941-42): 125.
tn Heb \u201cflowing down\u201d or \u201cdescending.\u201d The verb \u05e9\u05c1\u05b6\u05d2\u05bc\u05b8\u05dc\u05b0\u05e9\u05c1\u05d5\u05bc (sheggal\u00ffshu, \u201cflowing down\u201d) may be nuanced \u201cdescending.\u201d The most recent lexicons define \u05d2\u05bc\u05b8\u05dc\u05b7\u05e9\u05c1 (galash) as \u201cto flow, leap\u201d (DCH 2:357 s.v. \u05d2\u05dc\u05e9\u05c1); \u201cto hop, move down\u201d (HALOT 195 s.v. \u05d2\u05dc\u05e9\u05c1); and \u201cto go down, glide down\u201d (E. Klein, Comprehensive Etymological Dictionary of the Hebrew Language, 102). Earlier lexicons suggested the meanings \u201cto sit, sit up, recline\u201d (BDB 167 s.v. \u05d2\u05bc\u05b8\u05dc\u05b7\u05e9\u05c1). The Hebrew root is probably related to Arabic jalasa \u201cto go up, to go down, sit up\u201d (HALOT 195).
sn The expression \u201cyour eyes [are] doves\u201d is a metaphor (implied comparison). Like most of the other metaphors in 4:1\u20137, this is probably a comparison of sight rather than sense: (1) the shape of a woman\u2019s eyes, especially in Egyptian art, resemble the shape of a dove, and (2) the white color of the eyeballs resemble the white color of a dove\u2019s body. On the other hand, many Jewish and Christian interpreters have suggested that this is a comparison of sense, usually suggesting that the dove is a symbol for purity and that the eyes of a person are the windows of their soul or character, that is, the bride has a pure character as can be seen through her eyes.
sn The repetition of \u05d9\u05b8\u05e4\u05b8\u05d4 \u05e8\u05b7\u05e2\u05b0\u05d9\u05b8\u05ea\u05b4\u05d9 (yafah ra\u2019yati, \u201cYou are beautiful, my darling\u201d) in 4:1 and 4:7 forms an inclusion, marking off the song of descriptive praise in 4:1\u20137.
sn The introductory demonstrative particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05da\u05b0 (hinneh, \u201cBehold!\u201d) is repeated for rhetorical effect. This particle is often used with verbs of seeing or discovering, making the narrative graphic and vivid. It enables the reader to enter into the surprise, wonder, and delight of the speaker (BDB 243 s.v. \u05d4\u05b4\u05e0\u05bc\u05b5\u05da\u05b0 c)."}, {"pk": 2842323, "translation": "NET", "book": 22, "chapter": 4, "verse": 2, "text": "Your teeth are like a flock of newly-shorn sheep coming up from the washing place; each of them has a twin, and not one of them is missing.", "comment": "tn Alternately, \u201cthe watering-hole\u201d or \u201cwatering-place.\u201d The noun \u05e8\u05b7\u05d7\u05b0\u05e6\u05b8\u05d4 (rakhtsah) may be nuanced \u201cwashing-place\u201d (BDB 934 s.v. \u05e8\u05b7\u05d7\u05b0\u05e6\u05b8\u05d4) or \u201cwatering-hole, watering-place\u201d (HALOT 1221 s.v. \u05e8\u05b7\u05d7\u05b0\u05e6\u05b8\u05d4). The related verb \u05e8\u05b8\u05d7\u05b7\u05e5 (rakhats) means \u201cto wash, bathe, rinse off\u201d (BDB 934 s.v. \u05e8\u05b8\u05d7\u05b7\u05e5; HALOT 1220-21 s.v. \u05e8\u05d7\u05e5). The metaphor describing the beautiful teeth of the bride probably pictures freshly washed sheep rather than freshly watered sheep. He praises his bride\u2019s teeth by comparing them to freshly washed sheep. In the ancient Near East it was customary to wash sheep before shearing them. The picture of freshly washed sheep depicts the whiteness of the bride\u2019s teeth."}, {"pk": 2842324, "translation": "NET", "book": 22, "chapter": 4, "verse": 3, "text": "Your lips are like a scarlet thread; your mouth is lovely. Your forehead behind your veil is like a slice of pomegranate.", "comment": "tn Alternately, \u201ccheek,\u201d or \u201ctemple\u201d (see Judg 4:21).
tn The phrase \u05d7\u05d5\u05bc\u05d8 \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05e0\u05b4\u05d9 (khut hashshani, \u201cthread of scarlet\u201d) is a genitive construct with the genitive functioning adjectivally. This phrase is used three times in classical Hebrew to denote a scarlet colored \u201cthread\u201d or \u201ccord\u201d (Josh 2:18; Song 4:3; 11 QT 49:3) (HALOT 296-97 s.v. \u05d7\u05d5\u05bc\u05d8; DCH 3:170-71 s.v. \u05d7\u05d5\u05bc\u05d8). This is a comparison of sight, describing the color and shape of her lips."}, {"pk": 2842325, "translation": "NET", "book": 22, "chapter": 4, "verse": 4, "text": "Your neck is like the tower of David built with courses of stones; one thousand shields are hung on it \u2014 all shields of valiant warriors.", "comment": "tn Scholars debate whether this refers to (1) the interior walls of a tower upon which warriors would hang their shields when not in use or (2) the external upper wall of a military fortress upon which warriors would hang their shields to add to their protection during battle. A few scholars suggest that what is pictured here are the internal walls of the tower and, on the basis of Ezek 27:10\u201311, posit that in the ancient world there was a practice in which mercenaries, who had joined themselves to a king, would hang their shields upon his fortress wall as a sign of their allegiance. Following Crim, Deere suggests, \u201cthe custom of hanging shields on the tower was symbolic of the warriors\u2019 allegiance to and valor for a particular king.\u201d Crim suggests that the point of comparison of his praise would be something similar to what follows: \u201cJust as the fame of Tyre in Ezek. 27:11 attracted mercenaries, the fame of the tower of David has attracted soldiers to come and enter its service. The shields hanging there show that they have given their allegiance to the tower. Your neck is like that tower. It is so beautiful that it could win the allegiance of a thousand heroic soldiers.\u201d We would then translate something like this: \u201cYour neck attracts men as the tower of David attracts warriors. A thousand heroic soldiers would swear allegiance to your beauty.\u201d J. S. Deere suggests that the point of the comparison is that the bride\u2019s neck was so beautiful and majestic that mighty warriors from near and far would have given their allegiance to her\u2026It is as if he were saying that these soldiers would be willing to surrender their shields to her beauty. On the other hand, most scholars suggest that it refers to the common practice in the ancient Near East of lining the top wall of a military fortress tower with shields, behind which the soldiers could stand for protection leaving both hands free for bow and arrows (Note: It is possible to view Ezek 27:10\u201311 and 2 Chr 32:5 in this manner). This is supported by ancient Near Eastern art which pictures such a practice, especially by the relief of Sennacherib\u2019s siege of Lachish which shows the top wall of Lachish lined with shields. The Illustrated Family Encyclopedia of the Living Bible, 10:56, notes: \u201cThe art of the ancient East often shows us the shields that were, in time of war, set in position on the towers of the city walls, so that defenders could safely fire arrows and hurl stones while standing upright behind them.\u201d Those who see this as the imagery all agree that the point of comparison is to jeweled necklaces with pendants which could be compared to shields, as in 1:10\u201311 (A. Robert, T. J. Meek, G. Gerlemann, A. M. Honeyman, B. S. J. Isserlin, J. McKenzie). McKenzie expresses this view when he posits that she was wearing jewelry around her neck and that this was being compared to the shields hung around this military tower: \u201cOne of the many physical charms that the Beloved finds in his mistress (Song of Sol. 4:1\u20134) is her long neck which, with its stately poise, reminds him of the lofty tower of David. Just as this tower is hung all round with shields placed there by mighty men of valor, so is his mistress\u2019 neck adorned with chains and strings of jewels. This is supported by the fact that 4:9 explicitly mentions a necklace with a multitude of jewels in it which she was wearing at this time. And Isserlin suggests that the complete image in view fits the evidence of both ancient Near Eastern military towers and jewelry which has been recovered archaeologically: \u201cIt seems to the present writer that a reading of the verse\u2026can be taken to refer to the presence not of one, but two elements on the tower: there is the coursed masonry, and on top of it there are the shields. If we keep the idea that a multiple necklace is alluded to, then this should be made up of two kinds of elements: on top there should be a series of beads resembling round shields; below we should find something resembling either the short or the long side of building stones (according to whether the masonry is laid in headers or stretchers). Can necklaces of this type be found in the ancient Near East? It seems to the writer that the well-known sculpture from Arsos in Cyprus (Pl. VI) represents just this type of necklace. The upper beads do look like a row of round shields, as shown on the tower in the relief slab representing Sennacherib\u2019s siege of Lachish, while the lower elements do evoke roughly bossed headers, as found in ancient Palestinian defence works\u201d (B. S. J. Isserlin, The Israelites, 59, and plate VI). Composite necklaces such as this one might be referred to in Prov 1:9. In any case, it is quite unlikely that the point of comparison was that she had a large, muscular neck, as some have suggested (M. Jastrow, L. Waterman, and R. Gordis). See A. M. Honeyman, \u201cTwo Contributions to Canaanite Toponymy,\u201d JTS 50 (1949): 51; B. S. J. Isserlin, \u201cSong of Songs IV, 4: An Archaeological Note,\u201d PEQ 90 (1958): 59-61; The Illustrated Family Encyclopedia of the Living Bible, 10:56; K. R. Crim, \u201cYour Neck is Like the Tower of David (The Meaning of a Simile in the Song of Solomon 4:4),\u201d BT 22:2 (April 1977): 70-74.
tn The feminine noun \u05dc\u05b0\u05ea\u05b7\u05dc\u05b0\u05e4\u05bc\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea (l\u00fftalpiyyot) is a hapax legomenon of uncertain etymology. Various attempts have been made to find the origin of this word, but they are all uncertain. LXX \u03b5\u1f30\u03c2 \u03b8\u03b1\u03bb\u03c0\u03b9\u03c9\u03b8 (eis qalpiwq) simply transliterated the word, taking it as a proper name of a locality (Tel Pivoth). Similarly, Dom Calmet treated \u05ea\u05dc\u05e4\u05d9\u05d5\u05ea as a compound word (\u05ea\u05bc\u05b5\u05dc, tal, \u201chill,\u201d and \u05e4\u05bc\u05b5\u05d9\u05d5\u05b9\u05ea, peyot, \u201cmouths\u201d) as a reference to a tower built by David on a height in the valleys of Lebanon. The Talmud suggests that the term refers to Jerusalem as the hill (\u05ea\u05bc\u05b5\u05dc) to which all mouths (\u05e4\u05d9\u05d5\u05ea) turn (b.Berakhot 30a). Aquila reads \u03b5\u1f30\u03c2 \u1f10\u03c0\u03ac\u03bb\u03be\u03b5\u03b9\u03c2 (eis epalxeis) and Symmachus \u03b5\u1f30\u03c2 \u1f53\u03c8\u03b7 (eis {uyh), while Vulgate has cum propugnaculis. Ibn Ezra redivided \u05dc\u05ea\u05dc\u05e4\u05d9\u05d5\u05ea as \u05dc \u05ea\u05dc \u05e4\u05d9\u05d5\u05ea \u201cfor suspending weapons\u201d by taking \u05e4\u05bc\u05b5\u05d9\u05d5\u05b9\u05ea (\u201cmouths\u201d = edge of swords) as a reference to weaponry. This is reflected in several translations: \u201carmoury\u201d (KJV, AV, ASV), \u201carsenal\u201d (RSV), and \u201cfortress\u201d (JB). The noun may be related to the Arabic root tlp (\u201cto perish\u201d) in a metonymical sense: \u201ca cause of perishing,\u201d i.e., a weapon. The Hebrew Piel verb \u05ea\u05bc\u05b4\u05dc\u05bc\u05b5\u05e3 (tillef) means \u201cto hang up for display,\u201d thus NEB suggests that it is derived from lpy which means \u201cto arrange in courses,\u201d i.e., \u201clayered,\u201d as a reference to the Bride\u2019s layered necklace she wears. The NIV nuances it as \u201cwith elegance\u201d and NEB \u201cwinding courses.\u201d Perles connects \u05ea\u05b7\u05dc\u05b0\u05e4\u05bc\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea to Akkadian tilpanu (\u201cbow\u201d), while Haupt connects the word with the Shaphel stem of the Akkadian labu (\u201cto fortify\u201d). Honeyman suggests that \u05dc\u05b0\u05ea\u05b7\u05dc\u05b0\u05e4\u05bc\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea is a feminine plural noun of the taqtilat nominal pattern from the root \u05dc\u05e4\u05d9 which means \u201cto arrange in courses.\u201d HALOT notes that the phrase \u05d1\u05bc\u05b8\u05e0\u05d5\u05bc\u05d9 \u05dc\u05b0\u05ea\u05b7\u05dc\u05b0\u05e4\u05bc\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea (banu l\u00fftalpiyyot) has been rendered in several ways: (1) \u201cbuilt with turrets,\u201d (2) \u201cbuilt with siege-towers,\u201d (3) \u201cbuilt in rows (of stones)\u201d or \u201cbuilt in terraces.\u201d Haupt and Krauss suggest that \u05dc\u05b0\u05ea\u05b7\u05dc\u05b0\u05e4\u05bc\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea \u05d1\u05bc\u05b8\u05e0\u05d5\u05bc\u05d9 denotes \u201cconstructed for siege-towers\u201d or \u201cbuilt for an armory.\u201d Honeyman suggests that \u05ea\u05b7\u05dc\u05b0\u05e4\u05bc\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea is a feminine plural noun with a standard nominative prefix \u05ea and is derived from the verbal root \u05dc\u05e4\u05d0 (\u201cto arrange in stones\u201d). Probably, the best solution is to relate this Hebrew root to Akkadian lapu (\u201cto surround, enclose\u201d), Arabic laffa or lifafah (\u201cto envelope\u201d), and Aramaic lpp and lp\u2019 (\u201cto interlace, entwine, plait\u201d). This is the simplest solution and does not demand emending the text. The preposition \u05dc\u05b0 (l\u00ff) could denote \u201cin respect to\u201d and the colon \u05d1\u05bc\u05b8\u05e0\u05d5\u05bc\u05d9 \u05dc\u05b0\u05ea\u05b7\u05dc\u05b0\u05e4\u05bc\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea could be translated \u201cbuilt in rows (of stones)\u201d or \u201cbuilt in terraces.\u201d Thus, the phrase \u201cbuilt in rows of stones\u201d refers to the outer walls of a tower built in spiraling rows of stones or built in terraces. This is a comparison of sight: (1) her neck was long and symmetrical or (2) she was wearing a strand of beads or necklaces wrapped around her neck like a tower built in spiraling rows of stones. See P. Haupt, \u201cHeb. talpi\u2019ot, Siege-Towers,\u201d JBL 38 (1919): 186-88; S. Krauss, \u201cThe Archaeological Background of Some Passages in the Song of Songs,\u201d JQR 32 (1941-42): 125-29; A. M. Honeyman, \u201cTwo Contributions to Canaanite Toponymy,\u201d JTS 50 (1949): 51; B. S. J. Isserlin, \u201cSong of Songs IV, 4: An Archaeological Note,\u201d PEQ 90 (1958): 59-61; K. Crim, \u201c\u2018Your Neck is Like the Tower of David\u2019 (The Meaning of a Simile in Song of Solomon 4:4),\u201d BT 22:2 (1977): 72-74; E. Klein, Comprehensive Etymological Dictionary of the Hebrew Language, 704.
tn The term \u05de\u05b4\u05d2\u05bc\u05b0\u05d3\u05b7\u05dc (migg\u00ffdal, \u201ctower\u201d) refers to a military structure, such as a stronghold, arsenal, or defensive tower on the walls of a city (e.g., Judg 8:9, 17; 9:51; 2 Kgs 9:17; 17:9; 18:8; 2 Chr 14:6; 26:15; 27:4; 32:5)."}, {"pk": 2842326, "translation": "NET", "book": 22, "chapter": 4, "verse": 5, "text": "Your two breasts are like two fawns, twins of the gazelle grazing among the lilies."}, {"pk": 2842327, "translation": "NET", "book": 22, "chapter": 4, "verse": 6, "text": "Until the dawn arrives and the shadows flee, I will go up to the mountain of myrrh, and to the hill of frankincense.", "comment": "tn Heb \u201cuntil the day breathes.\u201d"}, {"pk": 2842328, "translation": "NET", "book": 22, "chapter": 4, "verse": 7, "text": "You are altogether beautiful, my darling! There is no blemish in you!"}, {"pk": 2842329, "translation": "NET", "book": 22, "chapter": 4, "verse": 8, "text": "Come with me from Lebanon, my bride, come with me from Lebanon. Descend from the crest of Amana, from the top of Senir, the summit of Hermon, from the lions\u2019 dens and the mountain haunts of the leopards."}, {"pk": 2842330, "translation": "NET", "book": 22, "chapter": 4, "verse": 9, "text": "You have stolen my heart, my sister, my bride! You have stolen my heart with one glance of your eyes, with one jewel of your necklace.", "comment": "sn It is clear from Song 8:1 that the young man and his bride were not physical brother and sister, yet he addresses his bride as \u05d0\u05b2\u05d7\u05b9\u05ea\u05b4\u05d9 (\u2019akhoti, \u201cmy sister\u201d) several times (4:9, 10, 12; 5:1). This probably reflects any one of several ancient Near Eastern customs: (1) The appellatives \u201cmy sister\u201d and \u201cmy brother\u201d were both commonly used in ancient Near Eastern love literature as figurative descriptions of two lovers. For instance, in a Ugaritic poem when Anat tried to seduce Aqhat, she says, \u201cHear, O hero Aqhat, you are my brother and I your sister\u201d (Aqhat 18 i. 24). In the OT Apocrypha husband and wife are referred to several times as \u201cbrother\u201d and \u201csister\u201d (Add Esth 15:9; Tob 5:20; 7:16). This \u201csister-wife\u201d motif might be behind Paul\u2019s perplexing statement about a \u201csister-wife\u201d (1 Cor 9:5). (2) In several Mesopotamian societies husbands actually could legally adopt their wives for a variety of reasons. For instance, in Hurrian society husbands in the upper classes sometimes adopted their wives as \u201csisters\u201d in order to form the strongest of all possible marriage bonds; a man could divorce his wife but he could not divorce his \u201csister\u201d because she was \u201cfamily.\u201d At Nuzi a husband could adopt his wife to give her a higher status in society. See M. Held, \u201cA Faithful Lover in Old Babylonian Dialogue,\u201d JCS 15 (1961): 1-26 and S. N. Kramer, The Sacred Marriage Rite, 103-5; T. Jacobsen, \u201cThe Sister\u2019s Message,\u201d JANESCU 5 (1973): 199-212; E. A. Speiser, \u201cThe Wife-Sister Motif in the Patriarchal Narratives,\u201d Oriental and Biblical Studies, 15- 28; G. R. Driver, Canaanite Myths and Legends, 111.
tn The Piel denominative verb \u05dc\u05d1\u05d1 is derived from the noun \u05dc\u05b5\u05d1\u05b8\u05d1 (levav, \u201cheart\u201d), and occurs only here. Its meaning is debated: (1) metonymical sense: \u201cyou have encouraged me,\u201d that is, given me heart (BDB 525 s.v. \u05dc\u05b5\u05d1; AV, RSV); (2) intensive sense: \u201cyou have made my heart beat faster\u201d (KBL 471 s.v. I \u05dc\u05d1\u05d1); and (3) privative sense: \u201cyou have ravished my heart\u201d or \u201cyou have stolen my heart\u201d (HALOT 515 s.v. I \u05dc\u05d1\u05d1; GKC 141-42 \u00a752.h) (NIV). While the Niphal stem has a metonymical nuance (cause for effect): to get heart, that is, to get understanding (Job 11:12), the Piel stem may have a privative nuance: to take away heart, that is, to take away the senses. Her beauty was so overwhelming that it robbed him of his senses (e.g., Hos 4:11). This is paralleled by a modern Palestinian love song: \u201cShe stood opposite me and deprived me of reason (literally, \u201ctook my heart\u201d), your dark eyes slew me while I was singing, your eyebrows drove shame from me\u2026the darkness of your eyes have slain me; O one clad in purple clothes, it is worthwhile falling in love with you, for your eyes are black and sparkle, and have slain me indeed.\u201d Less likely is the proposal of Waldeman who relates this to Akkadian lababu (\u201cto rage, be aroused to fury\u201d), suggesting that Song 4:9 means \u201cto become passionately aroused\u201d or \u201cto be aroused sexually.\u201d See S. H. Stephan, \u201cModern Palestinian Parallels to the Song of Songs,\u201d JPOS 2 (1922): 13; R. Gordis, Song of Songs and Lamentations, 85-86; N. M. Waldman, \u201cA Note on Canticles 4:9,\u201d JBL 89 (1970): 215-17; H. W. Wolff, Anthropology of the Old Testament, 40-58.
tn Alternately, \u201ceye-stone [of your necklace].\u201d The term \u05e2\u05b4\u05d9\u05e0\u05b7\u05d9\u05b4\u05da\u05b0 (\u2019inayikh, \u201cyour eyes\u201d) probably refers to her physical eyes (e.g., 4:1). However, in Sumero-Akkadian literature the term \u201ceye\u201d sometimes refers to the eye-stone of a necklace. Agate-stones were cut so that white stripes appeared around the black or brown core to look like the pupil on the eye. M. H. Pope (Song of Songs [AB], 482-83) suggests that the parallelism between the A and B lines suggests the following: \u201cwith one of your eye-stones\u201d and \u201cwith one jewel of your necklace.\u201d See W. G. Lambert, \u201cAn Eye Stone of Esarhaddon\u2019s Queen and Other Similar Gems,\u201d RA 63 (1969): 65-71."}, {"pk": 2842331, "translation": "NET", "book": 22, "chapter": 4, "verse": 10, "text": "How delightful is your love, my sister, my bride! How much better is your love than wine; the fragrance of your perfume is better than any spice!"}, {"pk": 2842332, "translation": "NET", "book": 22, "chapter": 4, "verse": 11, "text": "Your lips drip sweetness like the honeycomb, my bride, honey and milk are under your tongue. The fragrance of your garments is like the fragrance of Lebanon."}, {"pk": 2842333, "translation": "NET", "book": 22, "chapter": 4, "verse": 12, "text": "You are a locked garden, my sister, my bride; you are an enclosed spring, a sealed-up fountain.", "comment": "sn The twin themes of the enclosed garden and sealed spring are highlighted by the wordplay (paronomasia) between the Hebrew expressions \u05d2\u05bc\u05b7\u05df \u05e0\u05b8\u05e2\u05d5\u05bc\u05dc (gan na\u2019ul, \u201ca garden locked up\u201d) and \u05d2\u05bc\u05b7\u05dc \u05e0\u05b8\u05e2\u05d5\u05bc\u05dc (gal na\u2019ul, \u201can enclosed spring\u201d)."}, {"pk": 2842334, "translation": "NET", "book": 22, "chapter": 4, "verse": 13, "text": "Your shoots are a royal garden full of pomegranates with choice fruits: henna with nard,", "comment": "sn The noun \u05e4\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05e1 (pardes, \u201cgarden, parkland, forest\u201d) is a foreign loanword that occurs only 3 times in the Hebrew Bible (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian (Avestan) term pairidaeza designated the enclosed parks and pleasure-grounds which were the exclusive domain of the Persian kings and nobility in the Achaemenid period (HALOT 963 s.v. \u05e4\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05e1; LSJ 1308). The Babylonian term pardesu means \u201cmarvelous garden,\u201d in reference to the enclosed parks of the kings (AHw 2:833.a and 3:1582.a). The term passed into Greek as \u03c0\u03b1\u03c1\u03b1\u03b4\u03b5\u03af\u03c3\u03bf\u03c2 (paradeisos, \u201cenclosed park, pleasure-ground\u201d), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term was transliterated into English as \u201cparadise.\u201d"}, {"pk": 2842335, "translation": "NET", "book": 22, "chapter": 4, "verse": 14, "text": "nard and saffron; calamus and cinnamon with every kind of spice, myrrh and aloes with all the finest spices.", "comment": "tn Or \u201cwith all the finest balsam trees.\u201d The Hebrew term \u05d1\u05bc\u05b9\u05e9\u05c2\u05b6\u05dd (bosem) can refer either to the balsam tree, the spice associated with it, or by extension any fragrant aroma used as perfuming oil or incense."}, {"pk": 2842336, "translation": "NET", "book": 22, "chapter": 4, "verse": 15, "text": "You are a garden spring, a well of fresh water flowing down from Lebanon.", "comment": "tn Heb \u201ca fountain of gardens\u201d or \u201ca headwaters for gardens.\u201d The term \u05de\u05b7\u05e2\u05b0\u05d9\u05b7\u05df (m\u2019yan, \u201cfountain\u201d) denotes \u201csource, headwaters\u201d as the place of origin of streams (HALOT 612 s.v. \u05de\u05b7\u05e2\u05b0\u05d9\u05b7\u05df). The term does not refer to a water fountain such as commonly found in modern cultivated gardens or parks; rather, it refers to the headwaters of streams and rivers, such as Banyas as the headwaters of the Jordan. The genitive construct \u05de\u05b7\u05e2\u05b0\u05d9\u05b7\u05df \u05d2\u05bc\u05b7\u05e0\u05bc\u05b4\u05d9\u05dd (m\u2019yan gannim, \u201ca fountain of gardens\u201d) is an unusual expression that has been treated in various ways: (1) \u201ca garden fountain,\u201d that is, a fountain located in a garden (HALOT 198 s.v. \u05d2\u05bc\u05b7\u05df); (2) \u201ca fountain of gardens,\u201d that is, the headwaters of many spring-watered gardens. The latter is preferred. In Song 4:12\u201314 the bride is figuratively described as a garden with exotic plants; however, in 4:15 the metaphor shifts to the source of the water for the garden: \u05de\u05b7\u05e2\u05b0\u05d9\u05b7\u05df (\u201cheadwaters\u201d) and \u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 (b\u00ff\u2019er, \u201cwell\u201d) of fresh water flowing down from Lebanon.
tn Heb \u201ca watering place\u201d or \u201cwell of underground water.\u201d The term \u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 (b\u00ff\u2019er, \u201cwell\u201d) refers to an underground well that is dug in the ground to provide fresh water for humans and beasts (e.g., Gen 21:19, 25, 30; 26:15, 18, 19, 22, 32) (HALOT 106 s.v. I \u05d1\u05bc\u05b0\u05d0\u05b5\u05e8; DCH 2:87 s.v. I \u05d1\u05bc\u05b0\u05d0\u05b5\u05e8). The term is often used in parallelism with \u05d1\u05bc\u05d5\u05b9\u05e8 (bor, \u201ccistern\u201d), \u05e2\u05b7\u05d9\u05b4\u05df (\u2019ayin, \u201cspring\u201d), and \u05e9\u05c1\u05d5\u05bc\u05d7\u05b8\u05d4 (shukhah, \u201cwater-hole\u201d).
tn Heb \u201cliving water.\u201d The phrase \u05de\u05b7\u05d9\u05b4\u05dd \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (mayim khayyim, \u201cliving water\u201d) refers to flowing, fresh water in contrast to standing, stagnant water (Gen 26:19; Lev 14:5\u20136, 50\u201352; 15:13; Num 19:17; Jer 2:13; 17:13; Zech 14:8; Song 4:15; 1QH 8:7, 16; 4Q418 103.2:6; 4QDibHama 1.5:2; 11QT 45:16) (DCH 3:202 s.v. I \u05d7\u05b7\u05d9 1; HALOT 308 s.v. \u05d7\u05d9\u05d4 1; BDB 312 s.v. \u05d7\u05b7\u05d9 f). The adjective \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd (\u201cliving\u201d) frequently refers to what is fresh (Gen 26:19), healthy (Sir 30:14), or thriving (Gen 43:7, 27). Fresh, flowing water is pictured as pure (Lev 14:5\u20136, 50\u201352; 15:13) and a source of refreshment (Gen 26:19). See P. Reymond, L\u2019eau, sa vie, et sa signification dans l\u2019Ancien Testament (VTSup), 136."}, {"pk": 2842337, "translation": "NET", "book": 22, "chapter": 4, "verse": 16, "text": "Awake, O north wind; come, O south wind! Blow on my garden so that its fragrant spices may send out their sweet smell. May my beloved come into his garden and eat its delightful fruit!", "comment": "tn Heb \u201cmay flow.\u201d"}, {"pk": 2842338, "translation": "NET", "book": 22, "chapter": 5, "verse": 1, "text": "I have entered my garden, O my sister, my bride; I have gathered my myrrh with my balsam spice. I have eaten my honeycomb and my honey; I have drunk my wine and my milk! Eat, friends, and drink! Drink freely, O lovers!", "comment": "sn The physical love between the couple is compared to eating and drinking at a wedding feast. This is an appropriate figure of comparison because it would have been issued during the feast which followed the wedding and the consummation. The term \u201cdrink\u201d refers to intoxication, that is, it compares becoming drunk on wine with enjoying the physical love of one\u2019s spouse (e.g., Prov 5:19\u201320)."}, {"pk": 2842339, "translation": "NET", "book": 22, "chapter": 5, "verse": 2, "text": "I was asleep, but my mind was dreaming. Listen! My lover is knocking at the door! \u201cOpen for me, my sister, my darling, my dove, my flawless one! My head is drenched with dew, my hair with the dampness of the night.\u201d", "comment": "sn The phrase \u05e7\u05d5\u05b9\u05dc \u05d3\u05bc\u05d5\u05b9\u05d3\u05b4\u05d9 (qol dodi, \u201cListen! My lover \u2026!\u201d) that introduces this scene in 5:2\u20138 is the exact same phrase used in 2:8 to introduce the courtship section 2:8\u201311. In 2:8\u201311, the Beloved was excited about his unexpected arrival; however, in 5:2\u20138 she is apathetic about his unexpected approach. One should not miss the dramatic contrast between the Beloved\u2019s eagerness to see her lover in 2:8\u201311 and her apathy about his approach on this evening in 5:2\u20138. The repetition of \u05e7\u05d5\u05b9\u05dc \u05d3\u05bc\u05d5\u05b9\u05d3\u05b4\u05d9 (\u201cListen! My lover \u2026!\u201d) in 2:8 and 5:2 is designed to draw out the parallels and contrasts between 2:8\u201311 and 5:2\u20138.
sn The participle \u05d3\u05d5\u05b9\u05e4\u05b5\u05e7 (dofeq) connotes present progressive or iterative action. The verb \u05d3\u05bc\u05b8\u05e4\u05b7\u05e7 (dafaq, \u201cto knock, pound, beat\u201d) occurs only three times in biblical Hebrew, twice in reference to knocking at a door (Judg 19:22; Song 5:2) and once of beating cattle in order to drive them along (Gen 33:13). The Qal stem depicts the normal action of knocking at a door, while the Hitpael denotes a more intensive pounding, e.g., Qal: \u201cto knock at the door\u201d (Song 5:2) and Hitpael: \u201cto beat violently against the door\u201d (Judg 19:22) (HALOT 229 s.v. \u05d3\u05e4\u05e7; BDB 200 s.v. \u05d3\u05bc\u05b8\u05e4\u05b7\u05e7). The same connotations are seen in Mishnaic Hebrew, e.g., the verbs \u05d3\u05bc\u05b8\u05e4\u05b7\u05e7 and \u05d3\u05bc\u05b0\u05e4\u05b7\u05e7 (d\u00fffaq), \u201cto knock at the door\u201d (Jastrow 317 s.v. \u05d3\u05bc\u05b8\u05e4\u05b7\u05e7), and the nouns \u05d3\u05bc\u05d5\u05b9\u05e4\u05b5\u05e7 \u201cdoor frame (= what someone knocks on), movable tomb stone,\u201d and \u05d3\u05bc\u05d5\u05b9\u05e4\u05b0\u05e7\u05b8\u05e0\u05b4\u05d9\u05df (dof\u00ffqanin, \u201cknockers\u201d; Jastrow 287 s.v. \u05d3\u05bc\u05d5\u05b9\u05e4\u05b0\u05e7\u05b8\u05e0\u05b4\u05d9\u05df). The collocation of the verb \u05e4\u05ea\u05d7 \u201cto open\u201d a door (HALOT 986-87 s.v. \u05e4\u05ea\u05d7; BDB 835 s.v. \u05e4\u05bc\u05b8\u05ea\u05b7\u05d7) clearly suggests that he is at the Beloved\u2019s bedroom door.
tn Heb \u201cOpen to me!\u201d Alternately, \u201cLet me in!\u201d The imperatival form of \u05e4\u05bc\u05b4\u05ea\u05b0\u05d7\u05b4\u05d9 (pitkhi, \u201cto open\u201d) connotes a polite, but earnest request. The verb \u05e4\u05bc\u05b8\u05ea\u05b7\u05d7 (patakh) refers to the action of opening various objects, e.g., sack (Gen 42:27), skin bottle (Judg 4:19), hamper (Exod 2:6), pit (Exod 21:33), mouth of a cave (Josh 10:22), grave (Ezek 37:12, 13), city gates (Neh 13:19; Isa 45:1), gate of a land (Nah 3:13), window (2 Kgs 13:17). When used with the accusative \u05d3\u05bc\u05b6\u05dc\u05b6\u05ea (delet, \u201cdoor\u201d), it refers to opening a door (e.g., Judg 3:25; 19:27; 1 Sam 3:15; 2 Kgs 9:3, 10; 2 Chr 29:3; Job 31:32) (HALOT 986-87 s.v. \u05e4\u05ea\u05d7; BDB 835 s.v. \u05e4\u05bc\u05b8\u05ea\u05b7\u05d7). Although the object \u05d3\u05bc\u05b6\u05dc\u05b6\u05ea (\u201cdoor\u201d) is here omitted, a bedroom door is clearly in mind in 5:2, as indicated by the collocated verb \u05d3\u05bc\u05b8\u05e4\u05b7\u05e7 (dafaq, \u201cto knock on a door\u201d) in the preceding line. Translators have often rendered this line woodenly: \u201cOpen to me!\u201d (KJV, NASB, NIV); however, NJPS nuances it well: \u201cLet me in!\u201dsn The three-fold repetition of the verb \u05e4\u05bc\u05b8\u05ea\u05b7\u05d7 (patakh, \u201cto open\u201d) (Song 5:2, 5, 6) indicates that it is a key word (Leitwort) in this section. While it is clear that the verb describes her action of opening the door of her bedroom chamber in 5:2, some suggest that in 5:5\u20136 it is used figuratively (hypocatastasis: implied comparison) of the Beloved \u201copening\u201d her female genitalia for sexual intercourse (but see study notes below).
tn Heb \u201cmy heart.\u201d The term \u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (livvi, \u201cmy heart\u201d) is a metonymy of association for emotions (e.g., Prov 15:13; Song 3:11) or thoughts (e.g., Ps 90:12; Prov 18:15) or a synecdoche of part for the whole. If this verse is introducing a dream sequence in 5:2\u20138, this is a metonymy for the Beloved\u2019s thoughts in her dream: \u201cI was sleeping but my mind was dreaming.\u201d If this verse depicts the Beloved beginning to doze off to sleep \u2013 only to be awakened by his knocking at her door \u2013 then it is a synecdoche of part for the whole: \u201cI was about to fall asleep when I was suddenly awakened.\u201d
tn The phrase \u201cat the door\u201d does not appear in the Hebrew but is supplied in the translation for clarity.
tn Heb \u201cbut my heart was awake.\u201d Scholars have interpreted 5:2a in two basic ways: (1) The Beloved had been asleep or was just about to fall asleep when she was awakened by the sound of him knocking on the door of her bedroom chambers. The term \u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (livvi, \u201cmy heart\u201d) is a synecdoche of part for the whole: \u201cmy heart\u201d = \u201cI.\u201d The participle \u05e2\u05b5\u05e8 (\u2019er) functions verbally, describing a past ingressive state: \u201cwas awakened.\u201d The line would be rendered: \u201cI was sleeping when I (= my heart) was awakened.\u201d (2) The Beloved was sleeping, but her mind was dreaming (in her dream she heard him knocking on her door). In this case, \u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (\u201cmy heart\u201d) is a metonymy of association for the thoughts (e.g., Ps 90:12; Prov 18:15) and emotions (e.g., Prov 15:13; Song 3:11) she experienced during her dream: \u201cmy heart\u201d = \u201cmy mind.\u201d The participle \u05e2\u05b5\u05e8 functions verbally, describing a past progressive state: \u201cwas awake.\u201d The line could be nuanced, \u201cI was asleep, but my mind was dreaming.\u201d Many translations adopt this approach: \u201cI was asleep but my heart waketh\u201d (KJV), \u201cI was asleep but my heart was awake\u201d (NASB, NIV), and \u201cI was asleep, but my heart was wakeful\u201d (NJPS).
sn The noun \u05e7\u05d5\u05b9\u05dc (qol, literally, \u201csound, noise, voice\u201d) is used as an exclamation: \u201cListen!\u201d or \u201cHark!\u201d (e.g., Gen 4:10; Isa 13:4; 40:3; 52:8; Jer 3:21; 4:15; 10:22; 31:51; 50:28; 51:54; Mic 6:9; Zeph 1:14; 2:14; Song 2:8; 5:2) (HALOT 1085 s.v. \u05e7\u05d5\u05b9\u05dc 8b; BDB 877 s.v. \u05e7\u05d5\u05b9\u05dc 1.f; Jo\u00fcon 2:614 \u00a7162.e; GKC 467 \u00a7146.b). The term often refers to a loud or unexpected sound that arrests the attention of a character in a narrative. The speaker/writer uses it as a rhetorical device to dramatically portray his/her own startled reaction to an unexpected sound that called his/her attention. The Beloved is startled from her sleep by the unexpected sound of him loudly knocking at her bedroom door late at night."}, {"pk": 2842340, "translation": "NET", "book": 22, "chapter": 5, "verse": 3, "text": "\u201cI have already taken off my robe \u2014 must I put it on again? I have already washed my feet \u2014 must I soil them again?\u201d"}, {"pk": 2842341, "translation": "NET", "book": 22, "chapter": 5, "verse": 4, "text": "My lover thrust his hand through the hole, and my feelings were stirred for him.", "comment": "tn Heb \u201csent his hand through.\u201d Most scholars suggest that it denotes \u201cto send through,\u201d that is, \u201cto thrust through\u201d or \u201cto extend through.\u201d For example, BDB 1018 s.v. \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 3.a proposes that \u05de\u05b4\u05df + \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 (shalakh + min) means \u201cto stretch out (his hand) from the outside, inward.\u201d He was attempting to open the door from the outside by extending his hand inside the door through some kind of latch-opening: \u201che put in his hand by the opening of the door\u201d (KJV), \u201che extended his hand through the opening\u201d (NASB), \u201che thrust his hand through the latch-opening\u201d (NIV). Others, however, suggest that the construction. \u05de\u05b4\u05df + \u05e9\u05c1\u05b8\u05dc\u05b7\u05d7 denotes \u201cto withdraw from\u201d (e.g., 1 Kgs 13:4). The preposition \u05de\u05b4\u05df is taken to mean, not \u201cthrough,\u201d but \u201caway from.\u201d Thus, he was withdrawing his hand from the latch-opening, that is, he had given up and was leaving. This approach is adopted by NJPS: \u201cMy beloved took his hand off the latch.\u201d His departure is clearly stated in 5:6, \u201cI opened [the door] for my beloved, but my beloved had already turned and gone away; my heart sank at his departure!\u201d (see study notes below on 5:6).
tn Possibly a euphemism (double entendre). The term \u05d9\u05b8\u05d3 (yad, \u201chand\u201d) normally refers simply to the physical hand (HALOT 386 s.v. I \u05d9\u05b8\u05d3 1; BDB 388 s.v. \u05d9\u05b8\u05d3 1). There are, however, at least three occasions when \u05d9\u05b8\u05d3 refers to tall stone pillars (translated \u201cmonument\u201d or \u201cpillar\u201d), such as those used in Canaanite fertility-cults in the form of phallic representations (1 Sam 15:12; 2 Sam 18:18; Isa 56:5). It is clearly used as a euphemism for the male copulative organ in Isa 57:8, 10. It is now an established fact that yad is sometimes used as a euphemism for the male sexual organ in Ugaritic literature (e.g., text no. 52:33-35) (UT 1072). The noun \u05d9\u05b8\u05d3 is also used in the Qumran literature in this sense in a list of penalties for indecent exposure (Manual of Discipline 7:12-15). Thus, several scholars suggest that a subtle double entendre in 5:4\u20136. The imagery of the man thrusting his \u201chand\u201d through the \u201chole\u201d in the door, and the Beloved \u201copening\u201d to her lover, with her fingers dripped with \u201cmyrrh\u201d on the \u201chandles of the lock,\u201d might have a double reference to the literal attempt to gain entry to her bedroom and his desire to make love to her. See M. Delcour, \u201cTwo Special Meanings of the Word yd in Biblical Hebrew,\u201d JSS 12 (1967): 230-40.
tn Heb \u201chole.\u201d Probably \u201clatch-hole\u201d or \u201ckey-hole,\u201d but possibly a euphemism (double entendre). The noun \u05d7\u05b9\u05e8 (khor, \u201chole\u201d) is used in OT in a literal and metaphorical sense: (1) literal sense: hole bored in the lid of a chest (2 Kgs 12:10); hole in a wall (Ezek 8:7); hole in the ground or cave used as hiding places for men (1 Sam 13:6; 14:11; Isa 42:23); hole in the ground, as the dwelling place of an asp (Isa 11:8); and a hole in a mountain, as the den of lions (Nah 2:13); and (2) figurative sense: hole of an eye (metonymy of association), that is, eye-socket (Zech 14:12) (HALOT 348 s.v. II \u05d7\u05b9\u05e8; BDB 359 s.v. III \u05d7\u05b9\u05e8). While the meaning of \u05d7\u05b9\u05e8 in Song 5:4 is clear \u2013 \u201chole\u201d \u2013 there is a debate whether it is used in a literal or figurative sense. (1) Literal sense: The lexicons suggest that it denotes \u201chole of a door, that is, key-hole or latch-opening\u201d (HALOT 348; BDB 359). Most commentators suggest that it refers to a hole bored through the bedroom door to provide access to the latch or lock. The mention in 5:5 of \u05db\u05bc\u05b7\u05e4\u05bc\u05d5\u05b9\u05ea \u05d4\u05b7\u05de\u05bc\u05b7\u05e0\u05b0\u05e2\u05d5\u05bc\u05dc (kaffot hamman\u2019ul, \u201clatches of the door-bolt\u201d) suggests that the term refers to some kind of opening associated with the latch of the bedroom door. This approach is followed by most translations: \u201cthe hole in the door\u201d (JB), \u201cthe latch-hole\u201d (NEB), \u201cthe latch-opening\u201d (NIV), \u201cthe latch-hole\u201d (NEB), \u201cthe latch\u201d (RSV, NJPS), and \u201cthe opening of the door\u201d (KJV). The assumption that the hole in question was a latch-hole in the door is reflected in Midrash Rabbah: Rabbi Abba ben Kahana said, \u201cWhy is the hole of the door mentioned here, seeing that it is a place where vermin swarm?\u201d The situation envisaged by his actions are often depicted thus: In ancient Near Eastern villages, the bolting systems of doors utilized door-bolts and keys made of wood. The keys were often stored either on the outside (!) or inside of the door. If the key was placed on the inside of the door, a small hole was bored through the door so that a person could reach through the hole with the key to unlock the door. The key was often over a foot in length, and the keyhole large enough for a man\u2019s hand. Apparently, he extended his hand through the hole from the outside to try to unbolt the door latch on the inside. He could put his hand through the hole, but could not open the door without the key. (2) Figurative sense: Because of the presence of several erotic motifs in 5:2\u20138 and the possibility that a double entendre is present (see notes below), several scholars suggest that the term is a euphemism for the female vagina (HALOT 348). They suggest that \u05d7\u05b9\u05e8 (\u201chole\u201d) is the female counterpart for the euphemistic usage of \u05d9\u05b8\u05d3 (\u201chand\u201d) in 5:4. See A. S. Cook, The Root of the Thing: A Study of Job and the Song of Songs, 110, 123; Cheryl Exum, \u201cA Literary and Structural Analysis of the Song of Songs,\u201d ZAW 85 (1973): 50-51; M. H. Pope, Song of Songs (AB), 518-19.
tn Heb \u201cmy inward parts,\u201d \u201cmy intestines,\u201d or \u201cmy bowels.\u201d Alternately, \u201cmy feelings\u201d or \u201cmy emotions.\u201d The term \u05de\u05b5\u05e2\u05b6\u05d4 (me\u2019eh) is used of the internal organs in general (\u201cinward parts\u201d) (e.g., 2 Sam 20:10; 2 Chr 21:15, 18; Pss 22:14; 40:9) or the digestive organs in particular (\u201cintestines, bowels, stomach\u201d) (e.g., Num 5:22; Job 20:14; Ezek 3:3; 7:19; Jonah 2:1\u20132). It is frequently used as a metonymy of adjunct for the emotions which Hebrew psychology associated with these internal organs (see H. W. Wolff, Anthropology of the Old Testament, 63-66). These include pity (Isa 16:11), lamentation (Jer 48:36), distress (Jer 4:19; Lam 1:20; 2:11), and compassion (Isa 63:15; Jer 31:20) (HALOT 610-11 s.v. \u05de\u05b5\u05e2\u05b6\u05d4 3; BDB 589 s.v. \u05de\u05b5\u05e2\u05b6\u05d4 5). Most scholars suggest that the Beloved\u2019s feelings of love were revived \u2013 a reversal of her feelings of indifference and apathy in 5:3. This is reflected in many translations which use equivalent English idioms: \u201cthe core of my being\u201d (JB) and \u201cmy heart\u201d (NIV, NJPS) over the woodenly literal \u201cmy bowels\u201d (KJV, NEB, AV). On the other hand, the term is also used to refer to the procreative organs, both male (e.g., Gen 15:4; 2 Sam 7:12; 16:11; Isa 48:19; 2 Chr 32:21) and female (e.g., Gen 25:23; Ruth 1:11; Ps 71:6; Isa 49:1). NASB well renders the line, \u201cmy feelings were aroused for him\u201d (NASB).
tn The exact meaning of this Hebrew verb is uncertain. The exact connotation of the verb \u05d4\u05b8\u05de\u05d5\u05bc (hamu) in 5:4 is debated. The verb \u05d4\u05b8\u05de\u05b8\u05d4 (hamah, \u201cto murmur, growl, roar, be boisterous\u201d) is related to the noun \u05d4\u05b8\u05de\u05d5\u05b9\u05df (hamon, \u201csound, murmur, roar, noisy crowd\u201d), \u05d4\u05b6\u05de\u05b0\u05d9\u05b8\u05d4 (hemyah, \u201csound, music\u201d), and perhaps even \u05d4\u05b8\u05de\u05bb\u05dc\u05b8\u05d4 (hamulah, \u201cnoise, noisy crowd, crowd\u201d). The Hebrew root \u05d4\u05de\u05d4 is related to Aramaic \u05d4\u05de\u05d0 (\u201cto roar; to be agitated\u201d). The Hebrew verb \u05d4\u05b8\u05de\u05b8\u05d4 has a basic two-fold range of meanings: (1) literal: \u201cto make a noise\u201d of some kind and (2) figurative: \u201cto be in commotion, uproar\u201d (e.g., often associated with noise or a noisy crowd). The lexicons suggest six distinct categories: (1) \u201cto make a noise\u201d or \u201cto be in commotion,\u201d particularly by a tumultuous crowd (1 Kgs 1:41; Pss 39:7; 46:7; Prov 1:21; Is 22:2; Mic 2:12); (2) \u201cto roar,\u201d of the sea and sea-waves (Isa 17:12; 51:15; Jer 5:22; 6:23; 31:35; 50:42; 51:55; Ps 46:4); (3) \u201cto make a sound,\u201d e.g., bear growling (Isa 59:11), dog barking (Ps 59:7, 15), bird chirping (Ps 102:8), dove cooing (Ezek 7:16); (4) \u201cto moan,\u201d (Ps 39:7; 55:18; Prov 1:21; Lam 2:18; Ezek 7:16; Zech 9:15); (5) \u201cto be turbulent, boisterous\u201d (Prov 7:11; 9:13; 20:1; Zech 9:5); and (6) figuratively of the internal organs: \u201cto murmur, be restless, be turbulent,\u201d used in reference to pity (Isa 16:11; Jer 4:19; 31:20; 48:36), discouragement (Ps 42:6, 12; 43:5), and murmuring in prayer (Pss 55:18; 77:4) (HALOT 250 s.v. \u05d4\u05de\u05d4; BDB 242 s.v. \u05d4\u05b8\u05de\u05b8\u05d4). HALOT suggests \u201cto be turbulent\u201d for Song 5:4 (HALOT 250 s.v. 4), while BDB suggests \u201cthe thrill of deep-felt compassion or sympathy\u201d (BDB 242 s.v. 2). Commentators offer a spectrum of opinions from the Beloved feeling agitation, pity, compassion, sexual arousal, or a revival of her love for him. A survey of the translations reveals the same lack of consensus: \u201cmy bowels were moved for him\u201d (KJV), \u201cmy bowels stirred within me\u201d (NEB), \u201cmy heart was thrilled within me\u201d (RSV), \u201cI trembled to the core of my being\u201d (JB), \u201cmy heart trembled within me\u201d (NAB), \u201cmy heart was stirred for him\u201d (JPS, NJPS), \u201cmy feelings were aroused for him\u201d (NASB), and \u201cmy heart began to pound for him\u201d (NIV). While the precise meaning may never be agreed upon, whatever she was feeling she roused herself from her indifferent apathetic inactivity to arise and open for her beloved in 5:5. The phrase is used similarly elsewhere in OT, rousing the subject to irresistible action (Jer 4:19). The simplest course of action is to nuance this term metonymically (cause for effect), e.g., \u201cmy feelings were stirred up for him.\u201d"}, {"pk": 2842342, "translation": "NET", "book": 22, "chapter": 5, "verse": 5, "text": "I arose to open for my beloved; my hands dripped with myrrh \u2014 my fingers flowed with myrrh on the handles of the lock."}, {"pk": 2842343, "translation": "NET", "book": 22, "chapter": 5, "verse": 6, "text": "I opened for my beloved, but my lover had already turned and gone away. I fell into despair when he departed. I looked for him but did not find him; I called him but he did not answer me.", "comment": "tn The verb \u05d7\u05b8\u05de\u05b7\u05e7 (khamaq) occurs only in Song 5:6 (Qal: \u201cto turn away, go leave\u201d) and in Jer 31:22 (Hitpael: \u201cto turn hither and thither\u201d) (HALOT 330 s.v. \u05d7\u05de\u05e7; BDB 330 s.v. \u05d7\u05b8\u05de\u05b7\u05e7). It is related to the noun \u05d7\u05b8\u05de\u05d5\u05bc\u05e7 (\u201ccurve, curved lines\u201d of a woman\u2019s hips) which appears only in Song 7:2. This root does not appear in Mishnaic Hebrew nor has it yet been attested in any cognate language. However, it was understood in this sense by LXX \u03c0\u03b1\u03c1\u1fc6\u03bb\u03b8\u03b5\u03bd (parhlqen, \u201che turned aside\u201d), and also handled in a similar manner in Aquila, Symmachus, Peshitta, and Vulgate.
tn The verbs \u05e2\u05b8\u05d1\u05b8\u05e8 \u05d7\u05b8\u05de\u05b7\u05e7 (khamaq \u2019avar, \u201che turned away, he went away\u201d) may form a verbal hendiadys. Normally, the first verb will function as an adverb modifying the second which functions in its full verbal sense. Each functions as a perfect of recent past perfect action, describing a past event that took place shortly before another past event: \u201cI opened [past action] for my beloved, but my lover had already turned and gone away [past perfect action].\u201d
tn Heb \u201cmy soul went out.\u201d The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is a synecdoche of part for the whole person. The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) is used over 150 times as a metonymy of association with feelings: sorrow and distress, joy, love, desire, passion, hatred, loathing, avarice (HALOT 713 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 8; BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 6). The phrase \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05d9\u05b8\u05e6\u05b0\u05d0\u05b8\u05d4 (nafshi yats\u2019ah, literally, \u201cmy soul went out\u201d) is a Hebrew idiom connoting great despair (e.g., Gen 35:18; Jer 15:9). The phrase is well rendered by NIV: \u201cmy heart sank at his departure.\u201d Verses 6-7 clearly indicate that the Beloved fell into despair when he had departed: She searched desperately for him, but could not find him; she called for him, but he did not answer.
tn Alternately, \u201cspoke.\u201d Traditionally, the term \u05d1\u05b0\u05d3\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05b9 (b\u00ffdabb\u00ffro) has been related to the common root \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (davar, \u201cto speak\u201d) which occurs nearly 1150 times in verbal forms and nearly 1500 times as a noun. This approach is seen as early as the LXX (although the LXX treated \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 as a noun rather than an infinitive construct because it was working with an unpointed text): \u1f10\u03bd \u03bb\u03bf\u03b3\u1ff7 \u03b1\u1f50\u03c4\u03bf\u1fe6 (en logw autou, \u201cin his word\u201d). Although they differ on whether the preposition \u05d1\u05b0 (b\u00ff) is temporal (\u201cwhen\u201d) or respect (\u201cat\u201d), many translations adopt the same basic approach as the LXX: \u201cwhen he spake\u201d (KJV), \u201cas he spoke\u201d (NASB), \u201cwhen he spoke\u201d (NIV margin), \u201cat what he said\u201d (JPS, NJPS). However, many recent scholars relate \u05d1\u05b0\u05d3\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05b9 to the homonymic root \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (\u201cto turn away, depart\u201d) which is related to Akkadian dabaru D \u201cto go away,\u201d Dt \u201cto drive away, push back\u201d (CAD 3:186ff), and Arabic dabara \u201cto turn one\u2019s back, be behind, depart, retreat\u201d (HALOT 209 s.v. II \u05d3\u05d1\u05e8). Several examples of this root have been found (Pss 18:48; 47:4; 56:6; 75:6; 116:10; 127:5; 2 Chr 22:10; Job 19:18; Song 5:6; Isa 32:7) (HALOT 209-10 s.v. I). Several recent translations take this approach: \u201cwhen he turned his back\u201d (NEB), \u201cat his flight\u201d (JB), and \u201cat his departure\u201d (NIV). This makes better sense contextually (Solomon did not say anything after 5:2a), and it provides a tighter parallelism with the preceding line that also describes his departure: \u201cMy beloved had turned away (\u05d7\u05b8\u05de\u05b7\u05e7, khamaq); he was gone (\u05e2\u05b8\u05d1\u05b7\u05e8, \u2019avar)\u201d (NIV)."}, {"pk": 2842344, "translation": "NET", "book": 22, "chapter": 5, "verse": 7, "text": "The watchmen found me as they made their rounds in the city. They beat me, they bruised me; they took away my cloak, those watchmen on the walls!"}, {"pk": 2842345, "translation": "NET", "book": 22, "chapter": 5, "verse": 8, "text": "O maidens of Jerusalem, I command you \u2014 If you find my beloved, what will you tell him? Tell him that I am lovesick!", "comment": "tn The genitive construct \u05d7\u05d5\u05b9\u05dc\u05b7\u05ea \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (kholat \u2019ahavah, \u201csick of love\u201d) denotes \u201clovesick.\u201d This is an example of a genitive of cause, that is, the Beloved was (physically/emotionally) sick because of her unrequited love for him. See study note on Song 2:5."}, {"pk": 2842346, "translation": "NET", "book": 22, "chapter": 5, "verse": 9, "text": "Why is your beloved better than others, O most beautiful of women? Why is your beloved better than others, that you would command us in this manner?", "comment": "tn Heb \u201cHow is your beloved [better] than [another] lover?\u201d"}, {"pk": 2842347, "translation": "NET", "book": 22, "chapter": 5, "verse": 10, "text": "My beloved is dazzling and ruddy; he stands out in comparison to all other men.", "comment": "tn Heb \u201camong ten thousand.\u201d The numeral \u201cten thousand\u201d is the highest number used in comparisons in Hebrew poetry (1 Sam 18:7\u20138; 21:12; 29:5; Ps 91:7). It is not used to mark out a specific number, but to denote an indefinite number of persons of the largest possible proportions (Gen 24:60; Num 10:36; Deut 33:2; Ps 3:7). Her point is simply this: no other man could possibly compare to him in appearance, even if he were in a group of an infinite number of men.
tn Heb \u201coutstanding.\u201d The participle \u05d3\u05bc\u05b8\u05d2\u05d5\u05bc\u05dc (dagul) functions as a predicate adjective: \u201cMy beloved is\u2026outstanding among ten thousand.\u201d The verb \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc (dagal) is relatively rare, being derived from the noun \u05d3\u05bc\u05b6\u05d2\u05b6\u05dc (degel, \u201cbanner\u201d) which often refers to a military standard which, when lifted up, was conspicuous for all to see (Num 2:3\u20134; 10:14\u201315). The verb \u05d3\u05bc\u05b8\u05d2\u05b7\u05dc only occurs three other times, all referring to raising military banners for all to see (Ps 20:6; Song 6:4, 10). Song 5:10 uses the term figuratively (hypocatastasis) to denote \u201coutstanding\u201d (HALOT 213 s.v. \u05d3\u05bc\u05b6\u05d2\u05b6\u05dc). This sense is closely related to the cognate Akkadian verb dagalu \u201cto look, contemplate\u201d and the noun diglu \u201ceyesight, view (what is looked at).\u201d Like a banner lifted high, he attracted the attention of all who looked at him.
tn Heb \u201cfrom, among.\u201d The preposition \u05de\u05b4\u05df (min) prefixed to \u05e8\u05b0\u05d1\u05b8\u05d1\u05b8\u05d4 (r\u00ffvavah, \u201cten thousand\u201d) is taken in a comparative, locative sense: \u201coutstanding among ten thousand\u201d (e.g., KJV, RSV, NASB, NIV, NJPS).
sn The Beloved\u2019s praise of his appearance follows the typical literary structure of the ancient Near Eastern wasfs song: (1) introductory summary praise (5:10), (2) detailed descriptive praise from head to foot (5:11\u201316a), and (3) concluding summary praise (5:16b). There are several striking features about this song that are unique from the typical wasfs. (1) The ordinary setting of the ancient Near Eastern wasfs songs was the wedding night. (2) They were ordinarily sung only by a man in praise of his bride. (3) Normally, the wasfs song will conclude with the feet after the legs; however, the Beloved concludes by praising his mouth after his legs.
sn The term \u05e6\u05b7\u05d7 (tsakh, \u201cdazzling\u201d) is ordinarily used to describe the shining surface of jewelry or of smoothed rocks (Ezek 24:7\u20138; 26:4, 14; Neh 4:7). Likewise, \u05d0\u05b8\u05d3\u05b9\u05dd (\u2019adom, \u201cruddy\u201d) can describe the redness of rubies (Lam 4:7). Throughout 5:11\u201315 she compares his appearance to valuable jewels, gems, and precious metals.
tn The adjective \u05d0\u05b8\u05d3\u05b9\u05dd (\u2019adom) denotes either \u201cmanly\u201d or \u201cruddy,\u201d depending upon whether it is derived from \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam, \u201cman\u201d; HALOT 14 s.v. I \u05d0\u05b8\u05d3\u05b8\u05dd) or \u05d0\u05b8\u05d3\u05b9\u05dd (\u201cred\u201d; HALOT 14 s.v. \u05d0\u05b8\u05d3\u05b9\u05dd). If it is \u201cmanly,\u201d the idea is that he is the epitome of masculinity and virility. On the other hand, the emphasis would be upon his health and virility, evidenced by his ruddy complexion, or it could be a comparison between his ruddy coloring and the redness of rubies (Lam 4:7)."}, {"pk": 2842348, "translation": "NET", "book": 22, "chapter": 5, "verse": 11, "text": "His head is like the most pure gold. His hair is curly \u2014 black like a raven.", "comment": "tn Literally \u201chis locks [of hair] are curls.\u201d The Hebrew adjective \u05ea\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b8\u05dc (taltal) is a hapax legomenon whose meaning is somewhat unclear. BDB suggests that \u05ea\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b8\u05dc is from the root \u05ea\u05bc\u05dc\u05dc (\u201cmound, heap\u201d; BDB 1068 s.v. I \u05ea\u05bc\u05dc\u05dc) which is related to Arabic tl \u201cmound, hill, top\u201d (E. W. Lane, Arabic-English Dictionary, 311) and Akkadian tilu \u201chill, mound\u201d (AHw 3:1358). On the other hand, HALOT suggests that \u05ea\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b8\u05dc means \u201cdate-panicle\u201d and that it is related to the Akkadian noun taltallu \u201cpollen of date-palm\u201d (HALOT 1741 s.v. \u05ea\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b7\u05dc\u05bc\u05b4\u05d9\u05dd). The term occurs in Mishnaic Hebrew as \u05ea\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b8\u05dc \u201ccurls, locks\u201d (Jastrow 1674 s.v. \u05ea\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b8\u05dc). It is used in the same way in the Song. The form tltl is a reduplicated pattern used for adjectives denoting an intense characteristic (S. Moscati, Comparative Grammar, 78-79, \u00a712.9-13). It functions as a predicate adjective to the subjective nominative \u05e7\u05d5\u05bc\u05e6\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5 (qutsotav, \u201chis locks of hair\u201d).
tn Heb \u201chis head is gold of pure gold.\u201d In the genitive construct phrase \u05db\u05bc\u05b6\u05ea\u05b6\u05dd \u05e4\u05bc\u05b8\u05d6 (ketem paz, literally, \u201cgold of pure gold\u201d) the genitive noun \u05e4\u05bc\u05b8\u05d6 (paz, \u201cpure gold\u201d) functions as an adjectival genitive modifying \u05db\u05bc\u05b6\u05ea\u05b6\u05dd (\u201cgold\u201d), that is, \u201cpure gold.\u201d The repetition of two different words for \u201cgold\u201d suggests that the phrase should be nuanced \u201cthe most pure gold.\u201d This phrase is a predicate nominate in a metaphorical statement: \u201chis head is (like) the most pure gold.\u201d In the OT gold is frequently used in comparisons to emphasize the idea of beauty, value, or rarity (Job 28:12\u201319; Pss 19:11; 119:127; Prov 8:19; Isa 13:12; Lam 4:2). Palestine had no known sources of gold, but had to import it, making it a rare and precious commodity (Ruth V. Wright and R. L. Chadbourne, The Gems and Minerals of the Bible, 65)."}, {"pk": 2842349, "translation": "NET", "book": 22, "chapter": 5, "verse": 12, "text": "His eyes are like doves by streams of water, washed in milk, mounted like jewels."}, {"pk": 2842350, "translation": "NET", "book": 22, "chapter": 5, "verse": 13, "text": "His cheeks are like garden beds full of balsam trees yielding perfume. His lips are like lilies dripping with drops of myrrh.", "comment": "sn In the genitive construct phrase \u05e2\u05b2\u05e8\u05d5\u05bc\u05d2\u05b7\u05ea \u05d4\u05b7\u05d1\u05bc\u05b9\u05e9\u05c2\u05b6\u05dd (\u2019arugat havvosem, literally, \u201cbeds of balsam\u201d) the term \u05d1\u05bc\u05b9\u05e9\u05c2\u05b6\u05dd (bosem) is a genitive of composition, identifying what these gardens were composed of. The term \u05e2\u05b2\u05e8\u05d5\u05bc\u05d2\u05b7\u05ea (\u201cgarden-beds\u201d) refers to a private garden terrace or garden bed, a rare luxury in Palestine and very expensive to own (Ezek 17:7, 10) (BDB 788 s.v. \u05e2\u05b2\u05e8\u05d5\u05bc\u05d2\u05b8\u05d4). The term \u05d1\u05bc\u05b9\u05e9\u05c2\u05b6\u05dd (bosem, \u201cbalsam\u201d) refers to balsam trees which yielded sweet-smelling oils from which perfumes were produced. The balsam trees should be identified either as Astragalus tragacantha which grew everywhere in Palestine and exude resin from its thorns, or as Commiphora opobalsamum which was not native to Israel but to South Arabia from whence it had to be imported at great cost (2 Chr 9:1) (Fauna and Flora of the Bible, 177-78). She is comparing the beautiful scent of his cologned cheeks to fragrant beds of spice.
tn Alternately, \u201ctowers of perfume.\u201d The MT reads \u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05b0\u05dc\u05d5\u05b9\u05ea (migd\u00fflot) which yields the awkward \u201ctowers of perfume.\u201d The term \u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05b8\u05dc (migdal, \u201ctower\u201d) is normally used in reference to (1) watch-towers, defended towers along the city wall, and individual towers in the countryside to protect the borders, (2) storehouses, and (3) a tower in a vineyard (HALOT 543-44 s.v. I \u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05b8\u05dc). It is never used in OT in association with a flower garden. On the other hand, LXX reads \u03c6\u03c5\u03bf\u03c5\u03c3\u03b1\u03b9 (fuousai, \u201cyielding\u201d) which reflects an alternate vocalization tradition of \u05de\u05b0\u05d2\u05b7\u05d3\u05bc\u05b0\u05dc\u05d5\u05b9\u05ea (m\u00ffgadd\u00fflot; Piel participle feminine plural from \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc, gadal, \u201cto increase, produce\u201d). This makes good sense contextually because the Piel stem of \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc means \u201cto grow\u201d plants and trees (Isa 44:14; Ezek 31:4; Jonah 4:10) (HALOT 179 s.v. I \u05d2\u05d3\u05dc 2). This revocalization is suggested by BHS editors, as well as the Hebrew lexicographers (HALOT 544 s.v. 2; 179 s.v. I 2; BDB 152 s.v. \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc 1). Several translations follow LXX and revocalize the text (RSV, NIV, NJPS margin): \u201cHis cheeks are like beds of spice yielding perfume\u201d (NIV) and \u201cHis cheeks are like beds of spice producing perfume\u201d (NJPS margin). The other translations struggle to make sense of the MT, but are forced to abandon a literal rendering of \u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05b0\u05dc\u05d5\u05b9\u05ea (\u201ctowers\u201d): \u201cbanks sweet herbs\u201d (ASV), \u201cbanks sweetly scented\u201d (JB), \u201ctreasure-chambers full of perfume\u201d (NEB), \u201cbanks of sweet scented herbs\u201d (NASB), and \u201cbanks of perfume\u201d (JPS, NJPS)."}, {"pk": 2842351, "translation": "NET", "book": 22, "chapter": 5, "verse": 14, "text": "His arms are like rods of gold set with chrysolite. His abdomen is like polished ivory inlaid with sapphires.", "comment": "tn The term \u05de\u05b5\u05e2\u05b6\u05d4 (me\u2019eh) is used in reference to several things in the Old Testament: (1) the womb of a woman (Gen 25:23; Isa 49:1; Ps 71:6; Ruth 1:11), (2) a man\u2019s loins (Gen 15:4; 2 Sam 7:12; Isa 48:19; 2 Chr 32:21), (3) the \u201cinward parts\u201d of a person, such as the stomach or intestines which are used to digest food (Num 5:22; Job 20:14; Ezek 3:3; Jonah 2:1\u20132), and (4) the external stomach or abdominal muscles: \u201cabdomen\u201d (Song 5:14)."}, {"pk": 2842352, "translation": "NET", "book": 22, "chapter": 5, "verse": 15, "text": "His legs are like pillars of marble set on bases of pure gold. His appearance is like Lebanon, choice as its cedars."}, {"pk": 2842353, "translation": "NET", "book": 22, "chapter": 5, "verse": 16, "text": "His mouth is very sweet; he is totally desirable. This is my beloved! This is my companion, O maidens of Jerusalem!", "comment": "tn Heb \u201csweetnesses.\u201d Alternately, \u201cvery delicious.\u201d The term \u05de\u05b7\u05de\u05b0\u05ea\u05b7\u05e7\u05bc\u05b4\u05d9\u05dd (mamtaqqim, \u201csweetness\u201d; HALOT 596 s.v. \u05de\u05b7\u05de\u05b0\u05ea\u05b7\u05e7\u05bc\u05b4\u05d9\u05dd; BDB 609 s.v. \u05de\u05b7\u05de\u05b0\u05ea\u05b7\u05e7\u05bc\u05b4\u05d9\u05dd) is the plural form of the noun \u05de\u05b9\u05ea\u05b6\u05e7 (moteq, \u201csweetness\u201d). This may be an example of the plural of intensity, that is, \u201cvery sweet\u201d (e.g., IBHS 122 \u00a77.4.3a). The rhetorical use of the plural is indicated by the fact that \u05de\u05b7\u05de\u05b0\u05ea\u05b7\u05e7\u05bc\u05b4\u05d9\u05dd (\u201csweetness\u201d) is functioning as a predicate nominative relative to the singular subjective nominative \u05d7\u05b4\u05db\u05bc\u05d5\u05b9 (khikko, \u201chis mouth\u201d).
tn The term \u05de\u05b7\u05d7\u05b2\u05de\u05b7\u05d3\u05bc\u05b4\u05d9\u05dd (makhmaddim, \u201cdesirable\u201d) is the plural form of the noun \u05de\u05b7\u05d7\u05b0\u05de\u05b7\u05d3 (makhmad, \u201cdesire, desirable thing, precious object\u201d; HALOT 570 s.v. \u05de\u05b7\u05d7\u05b0\u05de\u05b8\u05d3 1; BDB 326 s.v. \u05de\u05b7\u05d7\u05b0\u05de\u05b7\u05d3). Like the plural \u05de\u05b7\u05de\u05b0\u05ea\u05b7\u05e7\u05bc\u05b4\u05d9\u05dd (\u201csweetness\u201d) in the preceding parallel line, this use of the plural is probably an example of the plural of intensity: \u201cvery desirable.\u201d"}, {"pk": 2842354, "translation": "NET", "book": 22, "chapter": 6, "verse": 1, "text": "Where has your beloved gone, O most beautiful among women? Where has your beloved turned? Tell us, that we may seek him with you.", "comment": "tn Heb \u201cAnd we may seek him with you.\u201d The vav-conjunctive on \u05d5\u05bc\u05e0\u05b0\u05d1\u05b7\u05e7\u05b0\u05e9\u05c1\u05b6\u05e0\u05bc\u05d5\u05bc (un\u00ffvaqshennu, \u201cand we may seek him with you\u201d) denotes purpose/result.
tn The phrase \u201cTell us!\u201d does not appear in the Hebrew but is supplied in the translation for the sake of smoothness."}, {"pk": 2842355, "translation": "NET", "book": 22, "chapter": 6, "verse": 2, "text": "My beloved has gone down to his garden, to the flowerbeds of balsam spices, to graze in the gardens, and to gather lilies.", "comment": "tn The verb \u05dc\u05b4\u05e8\u05b0\u05e2\u05d5\u05b9\u05ea (lir\u2019ot, \u201cto browse\u201d; so NAB, NIV) is from the root \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cto feed, graze\u201d) which is used seven times in the Song (1:7, 8a, 8b; 2:16; 4:5; 6:2, 3). All its uses appear to be either literal or figurative descriptions of sheep grazing. The verb is used twice in reference to sheep \u201cgrazing\u201d in a pasture (1:7, 8). The participle is used once to designate \u201cshepherds\u201d (1:8), once in reference to two fawns which \u201cwhich graze among the lilies\u201d as a figurative description of her breasts (4:5), and twice as a figurative description of Solomon as \u201cthe one who grazes among the lilies\u201d which is probably also a comparison of Solomon to a grazing sheep (2:16; 6:3). Therefore, it is likely that the usage of the term \u05dc\u05b4\u05e8\u05b0\u05e2\u05d5\u05b9\u05ea (\u201cto graze\u201d) in 6:2 is also a figurative comparison of Solomon to a sheep grazing among garden flowers. Thus, there are two options: (1) nuance the term \u05dc\u05b4\u05e8\u05b0\u05e2\u05d5\u05b9\u05ea as \u201cto browse\u201d (NAB, NIV) and take this as a literal action of Solomon walking through a real garden or (2) nuance the term \u05dc\u05b4\u05e8\u05b0\u05e2\u05d5\u05b9\u05ea as \u201cto graze\u201d (NLT) and take this as a figure in which Solomon is pictured as a gazelle grazing on the flowers in a garden.
sn The phrase \u05db\u05bc\u05b7\u05e2\u05b2\u05e8\u05d5\u05bc\u05d2\u05b7\u05ea \u05d4\u05b7\u05d1\u05bc\u05b9\u05e9\u05c2\u05b6\u05dd (ka\u2019arugat havvosem, \u201cflower-beds of balsam\u201d) is used elsewhere in the Song only in 5:13 where it is a simile comparing his cheeks to a flower-bed of balsam yielding perfumed spices. The term \u05d4\u05b7\u05d1\u05bc\u05b9\u05e9\u05c2\u05b6\u05dd (\u201cbalsam-spice\u201d) by itself appears five times in the Song, each time as a figure for sexual love (4:10, 14, 16; 5:1; 8:14). Thus, the two options are: (1) the term refers to a real flower-bed of balsam to which Solomon had gone or (2) this term is a figure for sexual love.
sn The term \u05e9\u05c1\u05d5\u05b9\u05e9\u05c1\u05b7\u05e0\u05bc\u05b8\u05d4 (shoshannah, \u201clily\u201d) or \u05e9\u05c1\u05d5\u05b9\u05e9\u05c1\u05b7\u05e0\u05b4\u05d9\u05dd (shoshanim, \u201clilies\u201d) appears eight times in the Song (2:1, 2, 16; 4:5; 5:13; 6:2, 3; 7:2). Of these five are unequivocally used figuratively as descriptions of a woman or women (2:1, 2), the color and softness of her breasts (4:5), the attractiveness of his lips (5:13), and her waist (7:2). The closest parallel to 6:2 is the description \u201cthe one who grazes among the lilies\u201d (2:16; 6:3) which is a figurative expression comparing his romancing of his Beloved with a sheep feeding on lilies. However, this still leaves a question as to what the lilies represent in 2:16; 6:2, 3. The phrase \u201cto gather lilies\u201d itself appears only here in the Song. However, the synonymous phrase \u201cto gather myrrh and balsam spice\u201d is used in 5:1 as a figure (euphemistic hypocatastasis) for sexual consummation by the man of the woman. There are three basic options as to how \u201clilies\u201d may be taken: (1) The lilies are real flowers; he has gone to a real garden in which to repose and she is picking real lilies. (2) The term \u201clilies\u201d is a figure for the young woman; he is romancing her just as he had in 2:16 and 5:1. He is kissing her mouth just as a sheep would graze among lilies. (3) The term \u201clilies\u201d is a figure expression referring to other women, such as his harem (e.g., 6:8\u20139). Two factors support the \u201charem\u201d interpretation: (1) Solomon had recently departed from her, and she was desperate to find him after she refused him. (2) His harem is mentioned explicitly in 6:8\u20139. However, several other factors support the Beloved interpretation: (1) She expresses her confidence in 6:3 that he is devoted to her. (2) The immediately following use of \u201clilies\u201d in 6:3 appears to refer to her, as in 2:16 and 5:1. (3) He praises her in 6:4\u20137, suggesting that he was romancing her in 6:2\u20133. (4) Although his harem is mentioned in 6:8\u201310, all these women acknowledge that he is disinterested in them and only loves her. (5) Her exultation \u201cI am my beloved\u2019s and my beloved is mine; the one who grazes among the lilies\u201d (6:3) is a statement of assurance in their relationship and this would seem quite strange if he was cavorting with his harem while she said this.
sn The term \u05d2\u05bc\u05b7\u05df (gan, \u201cgarden\u201d) is used six other times in the Song. In five cases, it is used figuratively (hypocatastasis) to describe her body or the sexual love of the couple (4:12, 15, 16a, 16b; 5:1). There is only one usage in which it might refer to a real garden (8:13). Thus, this usage of \u201cgarden\u201d might be figurative or literal: (1) He went to a real garden for repose. Solomon did, in fact, own a great many gardens (Eccl 2:4\u20137; 1 Chr 27:27). (2) The \u201cgarden\u201d is a figurative description referring either to: (a) the young woman, (b) their sexual love, or (c) Solomon\u2019s harem."}, {"pk": 2842356, "translation": "NET", "book": 22, "chapter": 6, "verse": 3, "text": "I am my lover\u2019s and my lover is mine; he grazes among the lilies.", "comment": "sn This is the second occurrence of the poetic refrain that occurs elsewhere in 2:16 and 7:11. The order of the first two cola are reversed from 2:16: \u201cMy beloved is mine and I am his\u201d (2:16) but \u201cI am my beloved\u2019s and he is mine\u201d (6:3). The significance of this shift depends on whether the parallelism is synonymous or climactic. This might merely be a literary variation with no rhetorical significance. On the other hand, it might signal a shift in her view of their relationship: Originally, she focused on her possession of him, now she focused on his possession of her.
tn Or \u201cI belong to my beloved, and my lover belongs to me.\u201d Alternately, \u201cI am devoted to my beloved, and my lover is devoted to me.\u201d"}, {"pk": 2842357, "translation": "NET", "book": 22, "chapter": 6, "verse": 4, "text": "My darling, you are as beautiful as Tirzah, as lovely as Jerusalem, as awe-inspiring as bannered armies!", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn He compares her beauty to two of the most beautiful and important cities in the Israelite United Kingdom, namely, Jerusalem and Tirzah. The beauty of Jerusalem was legendary; it is twice called \u201cthe perfection of beauty\u201d (Ps 50:2; Lam 2:15). Tirzah was beautiful as well \u2013 in fact, the name means \u201cpleasure, beauty.\u201d So beautiful was Tirzah that it would be chosen by Jeroboam as the original capital of the northern kingdom (1 Kgs 15:33; 16:8, 15, 23). The ancient city Tirzah has been identified as Tel el-Far`ah near Nablus: see B. S. J. Isserlin, \u201cSong of Songs IV, 4: An Archaeological Note,\u201d PEQ 90 (1958): 60; R. de Vaux, \u201cLe premiere campagne de fouilles a Tell el-Far`ah,\u201d RB 54 (1947): 394-433.
sn The literary unity of 6:4\u201310 and boundaries of his praise are indicated by the repetition of the phrase \u05d0\u05b2\u05d9\u05bb\u05de\u05bc\u05b8\u05d4 \u05db\u05bc\u05b7\u05e0\u05bc\u05b4\u05d3\u05b0\u05d2\u05bc\u05b8\u05dc\u05d5\u05b9\u05ea (\u2019ayummah kannid\u00ffgalot, \u201cmajestic as bannered armies/stars in procession\u2026\u201d) in 6:4 and 6:10 which creates an inclusion. His praise includes his own personal statements (6:4\u20139a) as well as his report of the praise given to her by the maidens, queens, and concubines (6:9b\u201310). His praise indicates that he had forgiven any ingratitude on her part."}, {"pk": 2842358, "translation": "NET", "book": 22, "chapter": 6, "verse": 5, "text": "Turn your eyes away from me \u2014 they overwhelm me! Your hair is like a flock of goats descending from Mount Gilead.", "comment": "tn The verb \u05e8\u05b8\u05d4\u05b7\u05d1 (rahav) should be nuanced \u201coverwhelm\u201d or \u201carouse\u201d rather than \u201cstorm against,\u201d \u201cmake proud,\u201d \u201cconfuse,\u201d \u201cdazzle,\u201d or \u201covercome\u201d (BDB 923 s.v. \u05e8\u05b8\u05d4\u05b7\u05d1)."}, {"pk": 2842359, "translation": "NET", "book": 22, "chapter": 6, "verse": 6, "text": "Your teeth are like a flock of sheep coming up from the washing; each has its twin; not one of them is missing."}, {"pk": 2842360, "translation": "NET", "book": 22, "chapter": 6, "verse": 7, "text": "Like a slice of pomegranate is your forehead behind your veil.", "comment": "tn Alternately, \u201cyour cheeks\u201d or \u201cyour temple.\u201d See 4:3."}, {"pk": 2842361, "translation": "NET", "book": 22, "chapter": 6, "verse": 8, "text": "There may be sixty queens, and eighty concubines, and young women without number.", "comment": "sn The term \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 (\u2019almah, \u201cyoung woman\u201d) refers to a young woman who is of marriageable age or a newly married young woman, usually before the birth of her first child (HALOT 835-36 s.v. \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4; BDB 761 s.v. \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4) (e.g., Gen 24:43; Exod 2:8; Ps 68:26; Prov 30:19; Song 1:3; 6:8; Isa 7:14). The only other use of the term \u201cyoung women\u201d (\u05e2\u05b2\u05dc\u05b8\u05de\u05d5\u05b9\u05ea) in the Song refers to the young women of Solomon\u2019s harem (Song 6:8). The root \u05e2\u05dc\u05dd denotes the basic idea of \u201cyouthful, strong, passionate\u201d (HALOT 835 s.v. III). While the term \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 may be used in reference to a young woman who is a virgin, the term itself does not explicitly denote \u201cvirgin.\u201d The Hebrew term which explicitly denotes \u201cvirgin\u201d is \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4 (b\u00fftulah) which refers to a mature young woman without any sexual experience with men (e.g., Gen 24:16; Exod 22:15\u201316; Lev 21:3; Deut 22:23, 28; 32:25; Judg 12:12; 19:24; 2 Sam 13:2, 18; 1 Kgs 1:2; 2 Chr 36:17; Esth 2:2\u20133, 17, 19; Job 31:1; Pss 45:15; 78:63; 148:12; Isa 23:4; 62:5; Jer 2:32; 31:3; 51:22; Lam 1:4, 18; 2:10, 21; 5:11; Ezek 9:6; Joel 1:8; Amos 9:13; Zech 9:17; HALOT 166-7 s.v. \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4; BDB 143 s.v. \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4). The related noun \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd (b\u00fftulim) means \u201cstate of virginity\u201d (Lev 21:13; Judg 11:37\u201338; Ezek 23:3, 8; Sir 42:10) and \u201cevidence of virginity\u201d (Deut 22:14\u201315, 17, 20) (HALOT 167 s.v. \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd).
sn The sequence \u201csixty\u2026eighty\u2026beyond number\u201d is an example of a graded numerical sequence and is not intended to be an exact numeration (see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 144-50)."}, {"pk": 2842362, "translation": "NET", "book": 22, "chapter": 6, "verse": 9, "text": "But she is unique! My dove, my perfect one! She is the special daughter of her mother, she is the favorite of the one who bore her. The maidens saw her and complimented her; the queens and concubines praised her:", "comment": "tn Alternately, \u201cShe alone is my dove, my perfect one.\u201d The term \u05d0\u05b7\u05d7\u05b7\u05ea (\u2019akhat) is used here as an adjective of quality: \u201cunique, singular, the only one\u201d (DCH 1:180 s.v. \u05d0\u05b6\u05d7\u05b8\u05d3 1b). The masculine form is used elsewhere to describe Yahweh as the \u201conly\u201d or \u201cunique\u201d God of Israel who demands exclusive love and loyalty (Deut 6:4; Zech 14:9). Although Solomon possessed a large harem, she was the only woman for him.
tn The term \u05d1\u05bc\u05b8\u05e8\u05b8\u05d4 (barah) is sometimes nuanced \u201cpure\u201d (NASB) because the root \u05d1\u05e8\u05e8 I denotes \u201cto purify, purge out\u201d (BDB 140-41 s.v. \u05d1\u05bc\u05b8\u05e8\u05b7\u05e8). However, the root \u05d1\u05bc\u05b8\u05e8\u05b7\u05e8 also denotes \u201cto choose, select\u201d (BDB 141 s.v. 2) (Neh 5:18; 1 Chr 7:40; 9:22; 16:41). Most translations adopt the second root, e.g., \u201cthe choice one\u201d (KJV), \u201cthe favorite\u201d (NIV), \u201cfavorite\u201d (JB). This is supported by the exegetical tradition of LXX, which translates \u05d1\u05bc\u05b8\u05e8\u05b8\u05d4 as \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u1f75 (eklekth, \u201cthe chosen one\u201d).
tn Heb \u201cdaughters.\u201d
tn Heb \u201cto call blessed.\u201d The verb \u05d0\u05b8\u05e9\u05c1\u05b7\u05e8 (\u2019ashar) is used of people whom others consider fortunate because they have prospered or are to be commended (Gen 30:13; Ps 72:17; Mal 3:12, 15). Likewise, the verb \u05d4\u05b8\u05dc\u05b7\u05dc (halal, \u201cto praise\u201d) is used elsewhere of people who are held in high esteem by others either due to a commendable moral quality (Prov 31:28, 31) or due to one\u2019s physical beauty (Gen 12:15; 2 Sam 14:25). The actual content of their praise of her appears in Song 6:10 in which they compare her beauty to that of the dawn, moon, sun, and stars.
tn Heb \u201cthe only daughter of her mother.\u201d The phrase \u05d0\u05b7\u05d7\u05b7\u05ea \u05dc\u05b0\u05d0\u05b4\u05de\u05bc\u05b8\u05d4 (\u2019akhat l\u00ff\u2019immah) is sometimes translated as \u201cthe only daughter of her mother\u201d (NIV, NASB) or \u201cthe only one of her mother\u201d (KJV). K&D 18:112 suggests that she was not her mother\u2019s only daughter, but her most special daughter. This is supported by the parallelism with \u05d1\u05bc\u05b8\u05e8\u05b8\u05d4 (barah, \u201cfavorite\u201d) in the following line. Similarly, Gen 22:2 and Prov 4:3 use the masculine term \u05d0\u05b6\u05d7\u05b8\u05d3 (\u2019ekhad, \u201cthe only one\u201d) to refer to the specially favored son, that is, the heir."}, {"pk": 2842363, "translation": "NET", "book": 22, "chapter": 6, "verse": 10, "text": "\u201cWho is this who appears like the dawn? Beautiful as the moon, bright as the sun, awe-inspiring as the stars in procession?\u201d", "comment": "tn Heb \u201cpure as the sun.\u201d
tn Heb \u201cas bannered armies.\u201d The term \u05db\u05bc\u05b7\u05e0\u05bc\u05b4\u05d3\u05b0\u05d2\u05bc\u05b8\u05dc\u05d5\u05b9\u05ea (kannidgalot, \u201cas bannered armies\u201d) is used figuratively (hypocatastasis) in reference to stars which are often compared to the heavenly armies. This nuance is clear in the light of the parallelism with the dawn, moon, and sun.
tn The term \u05dc\u05b0\u05d1\u05b8\u05e0\u05b8\u05d4 (l\u00ffvanah) literally means \u201cthe white one\u201d (BDB 526 s.v. \u05dc\u05b0\u05d1\u05b8\u05e0\u05b8\u05d4) and is always used in reference to the moon. It is only used elsewhere in the OT in parallelism with the term used to designate the sun (Isa 24:23; 30:26), which likewise is not the ordinary term, but literally means \u201cthe hot one,\u201d emphasizing the heat of the sun (Job 30:28; Ps 19:6). Both of these terms, \u201cthe white one\u201d and \u201cthe hot one,\u201d are metonymies of adjunct in which an attribute (i.e., color and heat) are substituted for the subject itself. The white moon in contrast to the dark night sky captures one\u2019s attention, just as the red-hot sun in the afternoon sky is the center of attention during the day. The use of the figurative comparisons of her beauty to that of the dawn, sun, moon, and stars is strikingly similar to the Hebrews\u2019 figurative comparison of Simon the high priest coming out of the sanctuary to the morning star, moon, sun, and rainbow: \u201cHow glorious he was when the people gathered round him as he came out of the inner sanctuary! Like the morning star among the clouds, like the moon when it is full; like the sun shining upon the temple of the Most High, and like the rainbow gleaming in glorious clouds\u201d (See G. Gerleman, Ruth, Das Hohelied [BKAT], 171).
tn The adjective \u05d0\u05b8\u05d9\u05b9\u05dd (\u2019ayom) has been nuanced \u201cterrible\u201d (KJV, RSV), \u201cfrightful, fear-inspiring\u201d (Delitzsch), \u201cmajestic\u201d (NIV), \u201cawesome\u201d (NASB). In the light of its parallelism with \u05d9\u05b8\u05e4\u05b8\u05d4 (yafah, \u201cbeautiful\u201d) and \u05e0\u05b8\u05d0\u05d5\u05b8\u05d4 (na\u2019vah, \u201clovely\u201d) in 6:4, and \u05d9\u05b8\u05e4\u05b8\u05d4 (\u201cfair\u201d) and \u05d1\u05bc\u05b8\u05e8\u05b8\u05d4 (barah, \u201cbright\u201d) in 6:10, it should be nuanced \u201cawe-inspiring\u201d or \u201cunnervingly beautiful.\u201d
tn Alternately, \u201crises\u201d or \u201clooks forth.\u201d Delitzsch renders \u05d4\u05b7\u05e0\u05bc\u05b4\u05e9\u05c1\u05b0\u05e7\u05b8\u05e4\u05b8\u05d4 (hannishqafah) as \u201cwho rises,\u201d while NIV opts for \u201cwho appears.\u201d The verb means \u201cto look down upon [something] from a height\u201d and is derived from the related noun \u201cceiling, roof, sky\u201d (BDB 1054 s.v. \u05e9\u05c1\u05b8\u05e7\u05b7\u05e3; HALOT 1645 s.v. \u05e9\u05c1\u05e7\u05e3). The verb is used of looking down over a plain or valley from the vantage point of a mountain-top (Num 21:20; 23:28; 1 Sam 13:18); of God looking down from heaven (Ps 14:2); or of a person looking down below out of an upper window (Judg 5:28; 2 Sam 6:16; Prov 7:6). M. H. Pope (The Song of Songs [AB], 571-72) suggests that this verb implies the idea of her superiority over the other women, that is, she occupies a \u201chigher\u201d position over them due to his choice of her. But another interpretation is possible: The verb creates personification (i.e., the dawn is attributed with the human action of looking). Just as the dawn is the focus of attention during the morning hours and looks down upon the earth, so too she is the focus of his attention and is in the privileged position over all the other women.
sn The common point in these four comparisons is that all are luminaries. In all four cases, each respective luminary is the focus or center of attention at the hour at hand because it dwarfs its celestial surroundings in majesty and in sheer brilliance. All other celestial objects pale into insignificance in their presence. This would be an appropriate description of her because she alone was the center and focus of his attention. All the other women paled into the background when she was present. Her beauty captured the attention of all that saw her, especially Solomon.
sn This rhetorical question emphasizes her position among women (e.g., Mic 2:7; Joel 2:1)."}, {"pk": 2842364, "translation": "NET", "book": 22, "chapter": 6, "verse": 11, "text": "I went down to the orchard of walnut trees, to look for the blossoms of the valley, to see if the vines had budded or if the pomegranates were in bloom.", "comment": "tn The term \u05d0\u05b1\u05d2\u05d5\u05b9\u05d6 (\u2019egoz, \u201cnut\u201d) probably refers to the \u201cwalnut\u201d or \u201cwalnut tree\u201d (juglans regia) (DCH 1:116 s.v. \u05d0\u05b1\u05d2\u05d5\u05b9\u05d6). The singular form is used collectively here to refer to a grove of walnut trees.
sn It is not clear whether the \u201cvalley\u201d in 6:12 is a physical valley (Jezreel Valley?), a figurative description of their love relationship, or a double entendre."}, {"pk": 2842365, "translation": "NET", "book": 22, "chapter": 6, "verse": 12, "text": "I was beside myself with joy! There please give me your myrrh, O daughter of my princely people.", "comment": "tc MT vocalizes and divides the text as \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05be\u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 (\u2019ammi-nadiv, \u201cmy princely people\u201d); however, several other mss read \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05e0\u05b8\u05d3\u05b8\u05d1 (\u2019amminadav, \u201cAmminadab\u201d). This alternate textual tradition is also reflected in the LXX (\u0391\u03bc\u03b9\u03bd\u03b1\u03b4\u03b1\u03b2, Aminadab) and Vulgate.
tn Alternately, \u201cBefore I realized it, my soul placed me among the chariots of my princely people.\u201d There is debate whether \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d = \u201cI\u201d) belongs with the first or second colon. The MT accentuation connects it with the second colon; thus, the first colon introduces indirect discourse: \u05dc\u05b9\u05d0 \u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 (lo\u2019 yada\u2019ti) \u201cI did not know\u201d or \u201cBefore I realized it\u2026.\u201d According to MT accentuation, the fs noun \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (\u201cmy soul\u201d) is the subject of \u05e9\u05c2\u05b8\u05de\u05b7\u05ea\u05b0\u05e0\u05b4\u05d9 (samatni, Qal perfect 3rd person feminine singular from \u05e9\u05c2\u05b4\u05d9\u05dd, sim, + 1st person common singular suffix, \u201cto put\u201d): \u201cmy soul placed me\u2026.\u201d This approach is followed by several translations (KJV, NASB, AV, AT, JB, JPSV, NAB, NIV). On the other hand, the LXX takes \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (\u201cmy soul\u201d = \u201cI\u201d) as the subject of \u05dc\u05b9\u05d0 \u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 and renders the line, \u201cMy soul [= I] did not know.\u201d NEB follows suit, taking \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 as the subject of \u05dc\u05b9\u05d0 \u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 and renders the line: \u201cI did not know myself.\u201d R. Gordis and S. M. Paul posit that \u05dc\u05b9\u05d0 \u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (literally \u201cI did not know myself\u201d) is an idiom describing the emotional state of the speaker, either joy or anguish: \u201cI was beside myself\u201d (e.g., Job 9:21; Prov 19:2). S. Paul notes that the semantic equivalent of this Hebrew phrase is found in the Akkadian expression ramansu la ude (\u201che did not know himself\u201d) which is a medical idiom describing the loss of composure, lucidity, or partial loss of consciousness. He suggests that the speaker in the Song is beside himself/herself with anguish or joy (S. M. Paul, \u201cAn Unrecognized Medical Idiom in Canticles 6,12 and Job 9,21,\u201d Bib 59 [1978]: 545-47; R. Gordis, Song of Songs and Lamentations, 95).
tc While MT reads \u05de\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05d1\u05d5\u05b9\u05ea (mark\u00ffvot, \u201cchariots\u201d) some medieval Hebrew mss add the locative preposition \u05d1\u05bc\u05b0 (b\u00ff) or comparative particle \u05db\u05bc\u05b0 (k\u00ff) before \u05de\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05d1\u05d5\u05b9\u05ea to produce \u201cin/on/among/like the chariots.\u201d Most translations supply a preposition: \u201cMy soul made me [like] the chariots of Ammi-nadib\u201d (KJV, AV); \u201cMy fancy set me [in] a chariot beside my prince\u201d (AT); \u201cMy soul set me [over] the chariots of my noble people\u201d (NASB); \u201cMy desire set me [among] the chariots of Amminadab\u201d (JPS, NJPS, NIV margin); \u201cMy desire set me [among] the royal chariots of my people\u201d (NIV); \u201cMy desire set me [among] the chariots of the people of the prince\u201d (NIV margin); \u201cMy desire hurled me [on] the chariots of my people, [as their] prince\u201d (JB). R. Gordis offers a creative solution to the enigma of \u05e9\u05c2\u05b8\u05de\u05b7\u05ea\u05b0\u05e0\u05b4\u05d9 \u05de\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05d1\u05d5\u05b9\u05ea \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05be\u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 (samatni mark\u00ffvot \u2019ammi-nadiv) by redividing the text and revocalizing it as \u05e9\u05c1\u05b8\u05dd \u05ea\u05bc\u05b5\u05e0\u05b4\u05d9 \u05de\u05b9\u05e8\u05b6\u05da\u05b0 \u05d1\u05bc\u05b7\u05ea \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05be\u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 (sham teni morekh \u2019ammi-nadiv) \u201cThere, give me your myrrh, O nobleman\u2019s daughter!\u201d This involves two steps: (1) He redivides the MT\u2019s \u05e9\u05c2\u05b8\u05de\u05b7\u05ea\u05b0\u05e0\u05b4\u05d9 (\u201cit placed me\u201d) into two words \u05e9\u05c1\u05b8\u05dd \u05ea\u05bc\u05b5\u05e0\u05b4\u05d9 (\u201cThere, give me\u201d); and (2) He redivides the MT\u2019s \u05de\u05b7\u05e8\u05b0\u05e9\u05c2\u05bc\u05b0\u05d1\u05d5\u05b9\u05ea (\u201cchariots\u201d) into \u05de\u05b9\u05e8\u05da\u05b0 \u05d1\u05bc\u05b7\u05ea (\u201cyour myrrh, O daughter\u201d). This approach is supported somewhat by the LXX, which had a difficult time with the line: \u201cThere I will give my breasts to you!\u201d The approach of R. Gordis is explained and supported by several factors: (1) He take \u05de\u05b9\u05e8\u05da\u05b0 (\u201cyour myrrh\u201d) as a figure (hypocatastasis) for her love (e.g., 4:6, 14; 5:1, 5, 13). (2) The word-division of \u05d1\u05bc\u05b7\u05ea \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05be\u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 (\u201cO noble kinsman\u2019s daughter\u201d) is paralleled by the nearly identical descriptive \u05d1\u05bc\u05b7\u05ea\u05be\u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 (\u201cO nobleman\u2019s daughter\u201d) in 7:2. (3) Arabs referred to a girl as bint el akbar (\u201cnobleman\u2019s daughter\u201d). (4) The referent of \u05e9\u05c1\u05b8\u05dd (\u201cthere\u201d) is the garden/valley mentioned in 6:11. (5) This fits into the other literary parallels between 6:11\u201312 and 7:12- 14, listed as follows: (a) \u201cI went down to the nut grove\u201d (6:11a) and \u201cLet us go to the vineyards\u201d (7:12a). (b) \u201cto look for new growth in the valley, to see if the vines had budded, or if the pomegranates were in bloom\u201d (6:11b) and \u201cLet us see if the vines have budded, if the blossoms have opened, if the pomegranates are in bloom\u201d (7:13a). (c) \u201cThere\u2026give me your myrrh = love\u201d (6:12b) and \u201cThere I will give you my love\u201d (7:13b). See R. Gordis, Song of Songs and Lamentations, 95.tn The meaning of MT \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05e9\u05c2\u05b8\u05de\u05b7\u05ea\u05b0\u05e0\u05b4\u05d9 \u05de\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05d1\u05d5\u05b9\u05ea \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05be\u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 (nafshi samatni mark\u00ffvot \u2019ammi-nadiv) is enigmatic and has spawned numerous translations: \u201cmy soul made me [like] the chariots of Ammi-nadib\u201d (KJV, AV); \u201cmy soul set me among the chariots of my princely people\u201d (ASV), \u201cmy soul had made me as the chariots of my noble people\u201d (NKJV); \u201cmy fancy set me [in] a chariot beside my prince\u201d (RSV, NRSV); \u201cmy soul set me [over] the chariots of my noble people\u201d (NASB); \u201cmy desire set me [among] the chariots of Amminadab\u201d (JPS, NJPS, NIV margin); \u201cmy soul made me [like] the chariots of Amminadib\u201d (WEB); \u201cmy desire set me [among] the royal chariots of my people\u201d (NIV); \u201cmy desire set me [among] the chariots of the people of the prince\u201d (NIV margin); \u201cmy soul set me over the chariots of my noble people\u201d (NAU); \u201cmy desire hurled me [on] the chariots of my people, [as their] prince\u201d (JB); \u201cshe made me feel more than a prince reigning over the myriads of his people\u201d (NEB); \u201cmy heart had made me the blessed one of my kins-women\u201d (NAB); \u201cmy soul troubled me for the chariots of Aminadab\u201d (DRA); \u201cI found myself in my princely bed with my beloved one\u201d (NLT); \u201cI was stricken with a terrible homesickness and wanted to be back among my own people\u201d (LT); \u201cBut in my imagination I was suddenly riding on a glorious chariot\u201d (CEV).
tn Most scholars agree that the Hebrew text of 6:12 is the most elusive in the entire Song. The syntax is enigmatic and the textual reading is uncertain. The difficulty of this verse has generated a plethora of different translations: \u201cOr ever I was aware, my soul made me [like] the chariots of Ammi-nadib\u201d (KJV), \u201cBefore I knew it, my soul made me like the chariots of Ammi-nadib\u201d (AV), \u201cBefore I knew it, my fancy set me in a chariot beside my prince\u201d (AT), \u201cBefore I knew\u2026my desire hurled me on the chariots of my people, as their prince\u201d (JB), \u201cBefore I knew it, my desire set me mid the chariots of Ammi-nadib\u201d (JPSV), \u201cI did not know myself, she made me feel more than a prince reigning over the myriads of his people\u201d (NEB), \u201cBefore I knew it, my heart had made me the blessed one of my kins-women\u201d (NAB), \u201cBefore I was aware, my soul set me [over] the chariots of my noble people\u201d (NASB), \u201cBefore I realized it, my desire set me among the royal chariots of my people\u201d (NIV), \u201c\u2026among the chariots of Amminadab\u201d (NIV margin), \u201c\u2026among the chariots of the people of the prince\u201d (NIV margin), and \u201cBefore I realized it, I was stricken with a terrible homesickness and wanted to be back among my own people\u201d (NLT). For discussion, see R. Gordis, Song of Songs and Lamentations, 95; R. Tournay, \u201cLes Chariots d\u2019Aminadab (Cant. VI 12): Israel, Peuple Theophore,\u201d VT 9 (1959): 288-309; M. H. Pope, Song of Songs (AB), 584-92; R. E. Murphy, \u201cTowards a Commentary on the Song of Songs,\u201d CBQ 39 (1977): 491-92; S. M. Paul, \u201cAn Unrecognized Medical Idiom in Canticles 6,12 and Job 9,21,\u201d Bib 59 (1978): 545-47; G. L. Carr, Song of Solomon [TOTC], 151-53."}, {"pk": 2842366, "translation": "NET", "book": 22, "chapter": 6, "verse": 13, "text": "(7:1) Turn , turn, O Perfect One! Turn, turn, that I may stare at you! Why do you gaze upon the Perfect One like the dance of the Mahanaim?", "comment": "tn The article on \u05d4\u05b7\u05e9\u05c1\u05bc\u05d5\u05bc\u05dc\u05b7\u05de\u05bc\u05b4\u05d9\u05ea (hashshulammit) functions as a vocative (\u201cO Shulammite\u201d) rather than in a definite sense (\u201cthe Shulammite\u201d). The article is often used to mark a definite addressee who is addressed in the vocative (e.g., 1 Sam 17:55, 58; 24:9; 2 Kgs 6:26; 9:5; Prov 6:6; Eccl 11:9; Zech 3:8). For the vocative use of the article, see GKC 405 \u00a7126.e; Jo\u00fcon 2:506-7 \u00a7137.f; R. J. Williams, Hebrew Syntax, 19, \u00a789; IBHS 247 \u00a713.5.2c.
tn Alternately, \u201cWhat do you see in\u2026?\u201d or \u201cWhy should you look upon\u2026?\u201d The interrogative pronoun \u05de\u05b7\u05d4 (mah) normally denotes \u201cwhat?\u201d or \u201cwhy?\u201d (BDB 552 s.v. \u05de\u05b8\u05d4; HALOT 550-52 s.v. \u05de\u05b8\u05d4). However, Gesenius suggests that the phrase \u05de\u05b7\u05d4\u05be\u05ea\u05bc\u05b6\u05d7\u05b1\u05d6\u05d5\u05bc (mah-tekhezu) is the idiom \u201cLook now!\u201d on the analogy of Arabic ma tara (\u201cLook now!\u201d) (GKC 443 \u00a7137.b, n. 1).
sn The chapter division comes one verse earlier in the Hebrew text (BHS) than in the English Bible; 6:13 ET = 7:1 HT, 7:1 ET = 7:2 HT, through 7:13 ET = 7:14 HT. Beginning with 8:1 the verse numbers in the Hebrew Bible and the English Bible are again the same.
tc The MT reads \u05db\u05bc\u05b4\u05de\u05b0\u05d7\u05b9\u05dc\u05b7\u05ea (kimkholat, \u201clike the dance\u201d), while other Hebrew mss read \u05d1\u05bc\u05b4\u05de\u05b0\u05d7\u05b9\u05dc\u05d5\u05b9\u05ea (bimkholot, \u201cin the dances\u201d). The LXX\u2019s \u1f60 \u03c7\u03bf\u03c1\u03bf\u1f76 (w coroi, \u201clike the dances\u201d) reflects \u05db\u05bc\u05b4\u05de\u05b0\u05d7\u05b9\u05dc\u05d5\u05b9\u05ea and Symmachus\u2019 \u1f10\u03bd \u03c4\u03c1\u1f7d\u03c3\u03b5\u03c3\u03b9\u03bd (en tpwsesin, \u201cin the injury\u201d) reflects the locative preposition but a confusion of the noun.tn Alternately, \u201clike a dance or two camps\u201d or \u201clike a dance in two lines.\u201d The phrase \u05db\u05bc\u05b4\u05de\u05b0\u05d7\u05b9\u05dc\u05b7\u05ea \u05d4\u05b7\u05de\u05bc\u05b7\u05d7\u05b2\u05e0\u05b8\u05d9\u05b4\u05dd (kimkholat hammakhanayim) is difficult to translate: \u201cas it were the company of two armies\u201d (KJV), \u201cas at the dance of the two companies\u201d (NASB), \u201cas at the dance of Mahanaim\u201d (NIV), \u201cin the Mahanaim dance\u201d (NJPS). The meaning of the individual terms is clear: The noun \u05de\u05b0\u05d7\u05b9\u05dc\u05b8\u05d4 (m\u00ffkholah) denotes \u201cdance in a ring\u201d (Exod 15:20; 32:19; Judg 11:34; 21:21; 1 Sam 21:12; 29:5) (HALOT 569 s.v. \u05de\u05b0\u05d7\u05b9\u05dc\u05b8\u05d4). The noun \u05de\u05b7\u05d7\u05b2\u05e0\u05b6\u05d4 (makhneh) denotes \u201cencampment, camp, army\u201d and the dual form probably means \u201ctwo armies\u201d (HALOT 570 s.v. \u05de\u05b7\u05d7\u05b2\u05e0\u05b6\u05d4). However, the meaning of the genitive-construct \u05de\u05b0\u05d7\u05b9\u05dc\u05b7\u05ea \u05d4\u05b7\u05de\u05bc\u05b7\u05d7\u05b2\u05e0\u05b8\u05d9\u05b4\u05dd (m\u00ffkholat hammakhanayim) is unclear: \u201cdance of the two camps/armies\u201d[?]. W. F. Albright proposed \u201cthe dance of the Mahanaim\u201d (\u201cArchaic Survivals in the Text of Canticles,\u201d Hebrew and Semitic Studies, 5). LXX translates \u1f60 \u03c7\u03bf\u03c1\u03bf\u1f76 \u03c4\u1ff6\u03bd \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1ff6\u03bd (w coroi twn parembolwn, \u201clike the dances before the camps\u201d).
tn Alternately, \u201cReturn\u2026Return\u2026!\u201d The imperative \u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05d9 (shuvi, \u201cTurn!\u201d) is used four times for emphasis. There are two basic interpretations to the meaning/referent of the imperative \u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05d9 (\u201cTurn!\u201d): (1) The villagers of Shunem are beckoning her to return to the garden mentioned in 6:11\u201312: \u201cCome back! Return!\u201d R. Gordis nuances these uses of \u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05d9 as \u201chalt\u201d or \u201cstay\u201d (\u201cSome Hitherto Unrecognized Meanings of the Verb SHUB,\u201d JBL 52 [1933]: 153-62); (2) In the light of the allusion to her dancing in 7:1 (Heb 7:2), several scholars see a reference to an Arabic bridal dance. Budde emends the MT\u2019s \u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05d9 to \u05e1\u05d5\u05b9\u05d1\u05b4\u05d9 (sovi, \u201crevolve, spin\u201d) from \u05e1\u05b8\u05d1\u05b7\u05d1 (savav, \u201cto turn around\u201d). M. H. Pope (Song of Songs [AB], 595-96) also emends the MT to the Hebrew verbal root \u05d9\u05b8\u05e1\u05b7\u05d1 (yasav, \u201cto leap, spin around\u201d) which he connects to Arabic yasaba (\u201cto leap\u201d). These emendations are unnecessary to make the connection with some kind of dance because \u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05d9 has a wide range of meanings from \u201cturn\u201d to \u201creturn.\u201d
tn Heb \u201cwe.\u201d In ancient Near Eastern love literature, plural verbs and plural pronouns are often used in reference to singular individuals. See note on Song 2:15.
tn Heb \u201cO Perfect One.\u201d Alternately, \u201cO Shunammite\u201d or \u201cO Shulammite.\u201d The term \u05d4\u05b7\u05e9\u05c1\u05bc\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea (hashshulammit) has been variously translated: \u201cShulammite maiden\u201d (NEB); \u201cmaiden of Shulam\u201d (JB); \u201cO maid of Shulem\u201d (NJPS); \u201cthe Shulammite\u201d (KJV; NASB; NIV). The meaning of the name \u05d4\u05b7\u05e9\u05c1\u05bc\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea is enigmatic and debated. LXX renders it \u1f21 \u03a3\u03bf\u03c5\u03bb\u03b1\u03bc\u03b9\u03c4\u1f30 ({h Soulamiti, \u201cO Shulamite\u201d) and Vulgate renders it Sulamitis (\u201cO Shulamite\u201d). A few Hebrew mss read the plural \u05d4\u05b7\u05e9\u05c1\u05bc\u05d5\u05bc\u05dc\u05b7\u05de\u05d5\u05b9\u05ea (hashshulamot) but the Masoretic tradition reads \u05d4\u05b7\u05e9\u05c1\u05bc\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea as the versions confirm. Eight major views have emerged in the history of interpretation of the Song. They are arranged, as follows, in order from most likely (views 1-2), plausible (views 3-5), unlikely (view 6), to bizarre (views 7-8): (1) \u05e9\u05c1\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea is a substantival use of the adjectival form qutal \u05e9\u05c1\u05d5\u05bc\u05dc\u05b8\u05dd (shulam, \u201cperfection\u201d) with the gentilic suffix \u05d9\u05ea- from the root \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd (shalem, \u201cto be complete, perfect\u201d): \u201cthe perfect, unblemished one\u201d (Fox). This approach is reflected in rabbinic exegesis of the 12th century: \u201cThe meaning of the Shulammite is \u2018perfect, without spot\u2019\u201d (Midrash Rabbah). (2) \u05e9\u05c1\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea is Qal passive participle with the feminine adjectival suffix \u05d9\u05ea- from the root \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd (\u201cpeace\u201d): \u201cthe peaceful one\u201d or \u201cthe pacified one\u201d (Andre, Robert, Jo\u00fcon). This is reflected in Vulgate pacificus (\u201cthe pacified one\u201d), and Aquila and Quinta \u1f21 \u1f10\u03b7\u03c1\u03c5\u03bd\u03b5\u03bf\u03cd\u03c3\u03b1 ({h ehruneousa) \u201cthe peaceful one\u201d (Andre Robert, Jo\u00fcon). (3) \u05e9\u05c1\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea is an alternate form of the gentilic name \u201cShunammite\u201d (\u05e9\u05c1\u05d5\u05bc\u05e0\u05b7\u05de\u05b4\u05d9\u05ea) used to refer to inhabitants of Shunem (1 Kgs 1:15; 2 Kgs 4:12). This is reflected in LXX \u1f21 \u03a3\u03bf\u03c5\u03bb\u03b1\u03bc\u03b9\u03c4\u1f30 ({h Soulamiti, \u201cO Shulamite\u201d). This is supported by several factors: (a) Gentilic names are formed by the suffix \u05d9\u05ea- and the prefixed article to a place-name, e.g., \u05d4\u05b7\u05d9\u05bc\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05de\u05b4\u05d9\u05ea (hayy\u00ffrushalamit, \u201cthe Jerusalemite\u201d) is from \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05dd (y\u00ffrushalam, \u201cJerusalem\u201d); (b) the interchange between lateral dental \u05dc (l) and nasal dental \u05e0 (n) is common in the Semitic languages (S. Moscati, Comparative Grammar, 32, \u00a78.26); (c) the town of Shunem was also known as Shulem, due to the common interchange between \u05e0 (n) and \u05dc (l) in Hebrew (Aharoni, 123), as seen in Eusebius\u2019 Onomasticon in which Shunem = Shulem; and (d) later revisions of the LXX read \u1f21 \u03a3\u03bf\u03c5\u03bd\u03b1\u03bc\u03c9\u03c4\u1f30 (\u201cthe Shunamite\u201d) instead of the Old Greek \u1f21 \u03a3\u03bf\u03c5\u03bb\u03b1\u03bc\u03c9\u03c4\u1f30 (\u201cthe Shulamite\u201d). Shunem was a town in the Jezreel Valley at the foot of Mount Moreh near Mount Tabor and situated about nine miles east of Megiddo, fifteen miles northwest of Beth-shean, and five miles north of Jezreel (Josh 19:18; 1 Sam 28:4; 2 Kgs 4:8). During the Roman period, the town was called Shulem. See Y. Aharoni, The Land of the Bible, 24, 152, 172, 442, 308. Some scholars suggest that \u201cShul/nammite\u201d refers to Abishag, the beautiful virgin from the village of Shunem who warmed elderly King David and was sought by Adonijah (1 Kgs 2:13- 25). Other scholars argue that Abishag has been imported in the Song on too slender grounds. (4) \u05e9\u05c1\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea is the feminine form of the masculine name \u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4 (sh\u00fflomoh, \u201cSolomon\u201d), just as Judith is the feminine of Judah: \u201cShulamith\u201d or \u201cSolomonette\u201d or \u201cSolomoness\u201d (Lowth, Goodspeed, Rowley). The feminine ending \u05be\u05d9\u05ea may be suffixed to masculine personal names to transform them into feminine names. A similar form occurs in the Ugaritic designation of Daniel\u2019s wife as Lady Daniel (e.g., mtt dnty). An anonymous Jewish commentator of the 12th century wrote: \u201cThe Shulammite was beloved of Solomon, for she was called after the name of her beloved.\u201d The 16th century commentator Joseph Ibn Yahya wrote: \u201cAnd the calling of her \u2018Shulammite\u2019 was determined by reason of her devotion to the Holy One (Blessed be He) who is called Shelomoh.\u201d (5) As a combination of views 1-2, \u05e9\u05c1\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea is a wordplay formed by the combination of the feminine name \u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b4\u05d9\u05ea (sh\u00fflomit, \u201cShelomite\u201d) from \u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4 (\u201cSolomon\u201d) and the gentilic name \u05d4\u05b7\u05e9\u05c1\u05bc\u05d5\u05bc\u05e0\u05b7\u05de\u05b4\u05d9\u05ea (\u201cthe Shunammite\u201d) denoting a woman from Shunem: \u201cSolomoness/Shunammite.\u201d (6) \u05e9\u05c1\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea is related to the Arabic root salama \u201cconsummation gift\u201d (given to a bride the morning after the wedding): \u201cO Consummated One\u201d or \u201cO Bride\u201d (Hirschberg). (7) Those espousing a cultic interpretation of Canticles take \u05e9\u05c1\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea as the name or epithet of the Canaanite moon goddess Ishtar, designated by the feminine form of the name Shelem, the name of her lover Tammuz, called Dod or Shelem (T. J. Meek). (8) An alternate cultic interpretation takes \u05e9\u05c1\u05d5\u05bc\u05dc\u05b7\u05de\u05b4\u05d9\u05ea as a conflation of the name of the Assyrian war-goddess \u201cShulmanith\u201d (Ishtar) and the gentilic name \u201cthe Shunammite\u201d for a woman from Shunem (Albright). See M. V. Fox, The Song of Songs and the Egyptian Love Songs, 157-58; T. J. Meek, \u201cCanticles and the Tammuz Cult,\u201d AJSL 39 (1922-23): 1-14; E. J. Goodspeed, \u201cThe Shulammite,\u201d AJSL 50 (1933): 102-104; H. H. Rowley, \u201cThe Meaning of \u2018The Shulammite\u2019,\u201d AJSL 56 (1938): 84-91; W. F. Albright, \u201cThe Syro-Mesopotamian God Sulman-Esmun and Related Figures,\u201d AfO 7 (1931-32): 164-69; W. F. Albright, \u201cArchaic Survivals in the Text of Canticles,\u201d Hebrew and Semitic Studies, 5; H. H. Hirschberg, \u201cSome Additional Arabic Etymologies in Old Testament Lexicography,\u201d VT 11 (1961): 373-85; M. H. Pope, Song of Songs (AB), 596-600."}, {"pk": 2842367, "translation": "NET", "book": 22, "chapter": 7, "verse": 1, "text": "(7:2) How beautiful are your sandaled feet, O nobleman\u2019s daughter! The curves of your thighs are like jewels, the work of the hands of a master craftsman.", "comment": "tn Alternately, \u201cnoble daughter\u201d or \u201cmagnificent daughter.\u201d The title \u05d1\u05bc\u05b7\u05ea\u05be\u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 (bat-nadiv, \u201cprincely daughter\u201d or \u201cdaughter of the prince\u201d; HALOT 673 s.v. \u05e0\u05b8\u05d3\u05b4\u05d9\u05d1; BDB 622 s.v. \u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 2) suggests to some that this woman is not the Israelite country maiden of chapters 1-4 and 8, but the daughter of Pharaoh whom Solomon later married (1 Kgs 11:1). While the term \u05e0\u05b8\u05d3\u05b4\u05d9\u05d1 often denotes nobility of position (\u201cnobleman\u201d), it can also denote nobility of character (\u201cnoble, willing, magnificent\u201d) (e.g., Prov 17:26; Isa 32:5, 8) (HALOT 673-74; BDB 622 s.v. 2).
tn The term \u05b7\u05b7\u05d7\u05de\u05bc\u05d5\u05bc\u05e7 (khammuq, \u201ccurve\u201d) describes the shapely curvature of her legs (HALOT 327; BDB 330 s.v. 2) rather than a curving, dancing motion (Arabic bridal dance view). Although the verb \u05d7\u05b8\u05de\u05b7\u05e7 (khamaq, \u201cturn\u201d) appears twice (Song 5:6; Jer 31:22), the noun \u05d7\u05b7\u05de\u05bc\u05d5\u05bc\u05e7 is a hapax legomenon. In postbiblical Hebrew it refers to \u201crundles\u201d (Jastrow 476 s.v. \u05d7\u05b7\u05de\u05bc\u05d5\u05bc\u05e7). The term here has been translated in various ways: \u201c[thigh] joints\u201d (KJV), \u201crounded [thighs]\u201d (RSV), \u201ccurves [of thighs]\u201d (NASB), \u201cgraceful [thighs]\u201d (NIV).
sn Solomon calls attention to the sandals the \u201cnoble daughter\u201d was wearing. While it was common for women in aristocratic circles in the ancient Near East to wear sandals, women of the lower classes usually went barefoot (e.g., Ezek 16:10).
tn The term \u05d9\u05b8\u05e8\u05b5\u05da\u05b0 (yarekh, \u201cthigh\u201d) may refer to (1) the fleshy upper part of the thigh where the leg joins the pelvis (Gen 32:25\u201332; 46:26; Exod 1:5; Judg 8:30) or (2) the outside of the thigh from the hip down (Exod 32:27; Judg 3:16, 21; Ps 45:4; Song 3:8). The first usage is usually restricted to a figure for the male loins, the source of male procreation (Gen 46:26; Exod 1:5) and the locus of an oath (Gen 24:2, 9; 47:29)."}, {"pk": 2842368, "translation": "NET", "book": 22, "chapter": 7, "verse": 2, "text": "Your navel is a round mixing bowl \u2014 may it never lack mixed wine! Your belly is a mound of wheat, encircled by lilies.", "comment": "sn The expression \u05d0\u05b7\u05d2\u05bc\u05b7\u05df \u05d4\u05b7\u05e1\u05bc\u05b7\u05d4\u05b7\u05e8 (\u2019aggan hassahar, \u201cround mixing bowl\u201d) refers to a vessel used for mixing wine. Archaeologists have recovered examples of such large, deep, two handled, ring-based round bowls. The Hebrew term \u05d0\u05b7\u05d2\u05bc\u05b7\u05df (\u201cmixing bowl\u201d) came into Greek usage as \u1f02\u03b3\u03b3\u03bf\u03c2 (angos) which designates vessels used for mixing wine (e.g., Homer, Odyssey xvi 16) (LSJ 7). This is consistent with the figurative references to wine which follows: \u201cmay it never lack mixed wine.\u201d Selected Bibliography: J. P. Brown, \u201cThe Mediterranean Vocabulary for Wine,\u201d VT 19 (1969): 158; A. M. Honeyman, \u201cThe Pottery Vessels of the Old Testament,\u201d PEQ 80 (1939): 79. The comparison of her navel to a \u201cround mixing bowl\u201d is visually appropriate in that both are round and receding. The primary point of comparison to the round bowl is one of sense, as the following clause makes clear: \u201cmay it never lack mixed wine.\u201d J. S. Deere suggests that the point of comparison is that of taste, desirability, and function (\u201cSong of Solomon,\u201d BKCOT, 202). More specifically, it probably refers to the source of intoxication, that is, just as a bowl used to mix wine was the source of physical intoxication, so she was the source of his sexual intoxication. She intoxicated Solomon with her love in the same way that wine intoxicates a person.
tn The noun \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 (shorer) is a hapax legomenon, appearing in the OT only here. There is debate whether it means \u201cnavel\u201d or \u201cvulva\u201d: (1) Lys and Pope suggest that \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 is related to Arabic srr (\u201csecret place, pudenda, coition, fornication\u201d). They suggest that this is contextually supported by three factors: (a) His descriptive praise of her is in ascending order, beginning with her feet and concluding with her hair. The movement from her thighs (7:1b), to her vulva (7:2a), and then to her waist (7:2b) would fit this. (b) The descriptive comparison to a glass of wine would be grotesque if her navel were in view \u2013 her navel was moist or filled with liquid? \u2013 but appropriate if her vulva were in view. (c) The navel would be a somewhat synonymous reference to the belly which is already denoted by \u05d1\u05bc\u05b4\u05d8\u05b0\u05e0\u05b5\u05da\u05b0 (bitnekh, \u201cbelly\u201d) in the following line. Because 7:1\u20137 does not use synonymous parallelism, the term \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 would have to refer to something other than the belly. (2) The term \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 denotes \u201cnavel\u201d: (a) It may be related to the bi-consonantal noun \u05e9\u05c1\u05b9\u05e8 (shor, \u201cnavel, umbilical cord\u201d) (Prov 3:8; Ezek 16:4). (b) Mishnaic Hebrew \u05e9\u05c1\u05b8\u05e8\u05b8\u05e8 (sharar) denotes \u201cnavel, umbilical cord\u201d (Jastrow 1634 s.v. \u05e9\u05c1\u05b8\u05e8\u05b8\u05e8). For example, in a midrash on the Book of Numbers, the noun \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 appears in an allusion to Song 7:3 to justify the seating of the Sanhedrin in the middle of the synagogue: \u201cAs the navel (\u05e9\u05c1\u05b9\u05e8\u05b6\u05e8) is placed in the centre of the body, so are the Sanhedrin\u2026\u201d (Num. Rab. 1:4). On the other hand, the meaning \u201cvulva\u201d never appears in Mishnaic Hebrew. Therefore, apart from this disputed usage there is no evidence that this term was ever used in this manner in Hebrew. (c) Rather than \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 being related to Arabic sirr (\u201cpudenda\u201d), it could just as easily be related to the Arabic noun surr \u201cnavel.\u201d It is methodologically more sound to define \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 as \u201cnavel\u201d than as \u201cvulva.\u201d (d) The nuance \u201cnavel\u201d is not as out of line contextually as Lys and Pope suggest. The navel would not be out of place in the ascending order of praise because the \u05d1\u05bc\u05b4\u05d8\u05b0\u05e0\u05b5\u05da\u05b0 (\u201cabdomen\u201d) which follows may be viewed as both above and below the navel. The figurative association of the \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 as a mixing bowl filled with wine does not imply that this bodily part must actually be moist or filled with liquid as Pope suggests. The point of comparison is not physical or visual but one of function, i.e., it is intoxicating. The comparison of the navel to a mixing bowl of wine is no more out of line than the comparison of the belly to a heap of wheat in the next line. In fact, the two go together \u2013 she is both the \u201cdrink\u201d and \u201cfood\u201d for Solomon. The shape of the navel is as congruent with the metaphor of the \u201cround bowl\u201d as the vulva; both are round and receding. (3) Since both terms are derived from the same geminate root \u2013 Hebrew \u05e9\u05c1\u05b9\u05e8\u05b6\u05e8 and Arabic srr \u2013 it is more prudent to take the term as a synecdoche of whole (lower region) for the parts (including navel and vulva). The attempt to decide between these two options may be illegitimately splitting hairs. See K&D 18:123; J. S. Deere, \u201cSong of Solomon,\u201d BKCOT, 199-200; D. Lys, \u201cNotes sur de Cantique,\u201d VTSup 17 (1969): 171-78; M. H. Pope, Song of Songs (AB), 617; G. L. Carr, Song of Solomon (TOTC), 157.
sn The term \u05de\u05b8\u05d6\u05b6\u05d2 (mazeg, \u201cmixed wine\u201d) does not refer to wine mixed with water to dilute its potency, but to strong wine mixed with weaker wine. The practice of mixing wine with water is not attested in the Hebrew Bible. Both \u05de\u05b8\u05d6\u05b6\u05d2 and \u05de\u05b6\u05e1\u05b6\u05da\u05b0 (mesekh) refer to strong wine mixed with weaker wine. The rabbis later distinguished between the two, stating that \u05de\u05b8\u05d6\u05b6\u05d2 was strong wine mixed with weak wine, while \u05de\u05b6\u05e1\u05b6\u05da\u05b0 was wine mixed with water (Aboda Zara 58b). However, both types of wine were intoxicating. Mixed wine was the most intoxicating type of wine. In a midrash on the Book of Numbers a comment is made about the practice of mixing strong wine with weaker wine (e.g., Isa 5:22; Prov 23:30), stating its purpose: \u201cThey used to mix strong wine with weak wine so as to get drunk with it\u201d (Num. Rab. 10:8). See J. P. Brown, \u201cThe Mediterranean Vocabulary of Wine,\u201d VT 19 (1969): 154. The comparison of a wife\u2019s sexual love to intoxicating wine is common in ancient Near Eastern love literature. Parallel in thought are the words of the Hebrew sage, \u201cMay your fountain be blessed and may you rejoice in the wife of your youth. A loving doe, a graceful deer \u2013 may her love (or breasts) always intoxicate you, may you ever stagger like a drunkard in her love\u201d (Prov 5:18\u201319).
tn Heb \u201cfenced around by.\u201d
tn The phrase \u05d0\u05b7\u05dc\u05be\u05d9\u05b6\u05d7\u05b0\u05e1\u05b7\u05e8 (\u2019al-yekhsar) has traditionally been taken as an imperfect: \u201cit never lacks mixed wine\u201d (M. H. Pope, Song of Songs [AB], 619); \u201cwhich wanteth not liquor\u201d (KJV); \u201cin which liquor is never lacking\u201d (RSV); \u201cthat never lacks mixed wine\u201d (JB); \u201cwith no lack of wine\u201d (NEB); \u201cthat shall never want for spiced wine\u201d (NEB); \u201cthat never lacks blended wine\u201d (NIV). This is also how LXX understood it: \u03bc\u1f74 \u1f51\u03c3\u03c4\u03b5\u03c1\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u03ba\u03c1\u1fb6\u03bc\u03b1 (mh usteroumenos, \u201cnot lacking liquor\u201d). However, the negative \u05d0\u05b7\u05dc (\u2019al) normally precedes a jussive expressing a wish or request: \u201cMay it never lack mixed wine!\u201d (J. S. Deere, \u201cSong of Solomon,\u201d BKCOT, 202). This approach is adopted by several translations: \u201cthat should never lack for mixed wine\u201d (NASB) and \u201cLet mixed wine not be lacking!\u201d (NJPS).
tn Alternately, \u201cyour waist.\u201d The term \u05d1\u05bc\u05b4\u05d8\u05b0\u05e0\u05b5\u05da\u05b0 (bitnekh) probably refers to the woman\u2019s \u201cbelly\u201d rather than \u201cwaist.\u201d It is associated with a woman\u2019s abdominal/stomach region rather than her hips (Prov 13:25; 18:20; Ezek 3:3). The comparison of her belly to a heap of wheat is visually appropriate because of the similarity of their symmetrical shape and tannish color. The primary point of comparison, however, is based upon the commonplace association of wheat in Israel, namely, wheat was the main staple of the typical Israelite meal (Deut 32:14; 2 Sam 4:6; 17:28; 1 Kgs 5:25; Pss 81:14; 147:14). Just as wheat satisfied an Israelite\u2019s physical hunger, she satisfied his sexual hunger. J. S. Deere makes this point in the following manner: \u201cThe most obvious commonplace of wheat was its function, that is, it served as one of the main food sources in ancient Palestine. The Beloved was both the \u2018food\u2019 (wheat) and \u2018drink\u2019 (wine) of the Lover. Her physical expression of love nourished and satisfied him. His satisfaction was great for the \u2018mixed wine\u2019 is intoxicating and the \u2018heap of wheat\u2019 was capable of feeding many. The \u2018heap of wheat\u2019 also suggests the harvest, an association which contributes to the emotional quality of the metaphor. The harvest was accompanied with a joyous celebration over the bounty yielded up by the land. So also, the Beloved is bountiful and submissive in giving of herself, and the source of great joy\u201d (\u201cSong of Solomon,\u201d BKCOT, 203-204)."}, {"pk": 2842369, "translation": "NET", "book": 22, "chapter": 7, "verse": 3, "text": "Your two breasts are like two fawns, twins of a gazelle."}, {"pk": 2842370, "translation": "NET", "book": 22, "chapter": 7, "verse": 4, "text": "Your neck is like a tower made of ivory. Your eyes are the pools in Heshbon by the gate of Bath-Rabbim. Your nose is like the tower of Lebanon overlooking Damascus.", "comment": "tn Alternately, \u201cthe ivory tower.\u201d The noun \u05d4\u05b7\u05e9\u05c1\u05bc\u05b5\u05df (hashshen, \u201civory\u201d) is a genitive of composition, that is, a tower made out of ivory. Solomon had previously compared her neck to a tower (Song 4:4). In both cases the most obvious point of comparison has to do with size and shape, that is, her neck was long and symmetrical. Archaeology has never found a tower overlaid with ivory in the ancient Near East and it is doubtful that there ever was such a tower. The point of comparison might simply be that the shape of her neck looks like a tower, while the color and smoothness of her neck was like ivory. Solomon is mixing metaphors: her neck was long and symmetrical like a tower; but also elegant, smooth, and beautiful as ivory. The beauty, elegance, and smoothness of a woman\u2019s neck is commonly compared to ivory in ancient love literature. For example, in a piece of Greek love literature, Anacron compared the beauty of the neck of his beloved Bathyllus to ivory (Ode xxxix 28-29).
sn It is impossible at the present time to determine the exact significance of the comparison of her eyes to the \u201cgate of Bath-Rabbim\u201d because this site has not yet been identified by archaeologists."}, {"pk": 2842371, "translation": "NET", "book": 22, "chapter": 7, "verse": 5, "text": "Your head crowns you like Mount Carmel. The locks of your hair are like royal tapestries \u2014 the king is held captive in its tresses!", "comment": "tn Heb \u201clike purple\u201d or \u201clike purple fabric.\u201d The term \u05d0\u05b7\u05e8\u05b0\u05d2\u05bc\u05b8\u05de\u05b8\u05df (\u2019argaman, \u201cpurple fabric\u201d) refers to wool dyed with red purple (HALOT 84 s.v. \u05d0\u05b7\u05e8\u05b0\u05d2\u05bc\u05b8\u05de\u05b8\u05df). It is used in reference to purple threads (Exod 35:25; 39:3; Esth 1:9) or purple cloth (Num 4:13; Judg 8:26; Esth 8:15; Prov 31:22; Jer 10:9; Song 3:10). NASB translates it as \u201cpurple threads,\u201d while NIV nuances this term as \u201croyal tapestry.\u201d M. H. Pope (The Song of Songs [AB], 629-30) adduces several ancient Near Eastern texts and suggests that it refers to purple hair-dye. The comparison is to hair which entangles Solomon like binding cords and therefore, it seems most likely that the idea here must be purple threads. The Hebrew noun is a loanword from Hittite argaman \u201ctribute,\u201d which is reflected in Akkadian argamannu \u201cpurple\u201d (also \u201ctribute\u201d under Hittite influence), Ugaritic argmn \u201ctax, purple,\u201d Aramaic argwn \u201cpurple\u201d (HALOT 84). Purple cloth and threads were considered very valuable (Ezek 27:7, 16) and were commonly worn by kings as a mark of their royal position (Judg 8:26).
tn Alternately, \u201ccaptivated.\u201d The verb \u05d0\u05b8\u05e1\u05b7\u05e8 (\u2019asar, \u201cto bind, capture, hold captive, put in prison\u201d) is commonly used of binding a prisoner with cords and fetters (Gen 42:34; Judg 15:10\u201313; 16:5\u201312; 2 Kgs 17:4; 23:33; 25:7; 2 Chr 33:11) (HALOT 75 s.v. \u05d0\u05e1\u05e8). It is frequently used as a figure to depict absolute authority over a person (Ps 105:22). The passive participle \u05e1\u05d5\u05bc\u05e8 means \u201cto be bound, held captive, imprisoned\u201d (2 Sam 3:34; Jer 40:1; Job 36:8). Like a prisoner bound in cords and fetters and held under the complete control and authority of his captor, Solomon was captivated by the spellbinding power of her hair. In a word, he was the prisoner of love and she was his captor. Similar imagery appears in an ancient Egyptian love song: \u201cWith her hair she throws lassoes at me, with her eyes she catches me, with her necklace she entangles me, and with her seal ring she brands me\u201d (Song 43 in the Chester Beatty Cycle, translated by W. K. Simpson, ed., The Literature of Ancient Egypt, 324). J. S. Deere suggests, \u201cThe concluding part of the metaphor, \u2018The king is held captive by your tresses,\u2019 is a beautiful expression of the powerful effect of love. A strong monarch was held prisoner by the beauty of his Beloved\u201d (\u201cSong of Solomon,\u201d BKCOT, 206-207). This is a startling statement because Solomon emphasizes that the one who was being held captive like a prisoner in bonds was the \u201cking\u201d! At this point in world history, Solomon was the ruler of the most powerful and wealthy nation in the world (1 Kgs 3:13; 10:23\u201329). And yet he was held totally captive and subject to the beauty of this country maiden!
sn The term \u05d3\u05bc\u05b7\u05dc\u05bc\u05b8\u05d4 (dallah, \u201clocks, hair\u201d) refers to dangling curls or loose hair that hangs down from one\u2019s head (HALOT 222-23 s.v. I \u05d3\u05bc\u05b7\u05dc\u05bc\u05b8\u05d4). The Hebrew term is from a common Semitic root meaning \u201cto hang down,\u201d and is related to Arabic tadaldala \u201cdangle\u201d and Ethiopic delul \u201cdangling curls\u201d (KBL 222-23).
sn The Carmel mountain range is a majestic sight. The mountain range borders the southern edge of the plain of Esdraelon, dividing the Palestinian coastal plain into the Plain of Acco to the north and the Plains of Sharon and Philistia to the south. Its luxuriant foliage was legendary (Isa 33:9; Amos 1:2; Nah 1:4). Rising to a height of approximately 1750 feet (525 m), it extends southeast from the Mediterranean for 13 miles (21 km). Due to its greatness and fertility, it was often associated with majesty and power (Isa 35:2; Jer 46:18). The point of the comparison is that her head crowns her body just as the majestic Mount Carmel rested over the landscape, rising above it in majestic and fertile beauty. See ZPEB 1:755; C. F. Pfeiffer and H. F. Vos, Wycliffe Historical Geography of Bible Lands, 100.
tn Heb \u201cyour head [is] upon you.\u201d"}, {"pk": 2842372, "translation": "NET", "book": 22, "chapter": 7, "verse": 6, "text": "How beautiful you are! How lovely, O love, with your delights!", "comment": "tc The MT preserves a syntactically difficult reading \u05d1\u05bc\u05b7\u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2\u05b4\u05d9\u05dd (batta\u2019anugim, \u201cin/with delights\u201d). A variant Hebrew textual tradition preserves the alternate reading \u05d1\u05bc\u05b7\u05ea \u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2\u05b4\u05d9\u05dd (bat ta\u2019anugim, \u201cdaughter of delights\u201d or \u201cdelightful daughter\u201d). The textual variant is either due to haplography (mistakenly writing \u05ea once instead of twice) or dittography (mistakenly writing \u05ea twice instead of once). The alternate textual tradition is reflected in Aquila \u03b8\u03c5\u03b3\u03ac\u03c4\u03b7\u03c1 \u03c4\u03c1\u03c5\u03c6\u1ff6\u03bd (qugarhr trufwn, \u201cdaughter of delights\u201d). However, the MT reading \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u05d1\u05bc\u05b7\u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2\u05b4\u05d9\u05dd (\u2019ahavah batta\u2019anugim, \u201cO love, in your delights\u201d) is \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u05d1\u05bc\u05b7\u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2\u05b4\u05d9\u05dd (\u201cO love, in your delights\u201d) is supported by LXX (Old Greek) \u1f00\u03b3\u03ac\u03c0\u03b7, \u1f10\u03bd \u03c4\u03c1\u03c5\u03c6\u03b1\u1fd6\u03c2 \u03c3\u03bf\u03c5 (agaph, en trufais sou, \u201cO love, in your delights\u201d).tn The term \u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2 (ta\u2019anug, \u201cluxury, daintiness, exquisite delight\u201d) is used in reference to: (1) tender love (Mic 1:16); (2) the object of pleasure (Mic 2:9); (3) erotic pleasures (Eccl 2:8); (4) luxury befitting a king (Prov 19:10). The term may have sexual connotations, as when it is used in reference to a harem of women who are described as \u201cthe delights\u201d of the heart of a man (Eccl 2:8) (BDB 772 s.v. \u05ea\u05bc\u05b7\u05e2\u05b2\u05e0\u05d5\u05bc\u05d2).
tn Alternately, \u201cO beloved one.\u201d Consonantal \u05d0\u05d4\u05d1\u05d4 is vocalized by the Masoretes as \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201clove\u201d). However, a variant Hebrew ms tradition preserves the vocalization of the passive form \u05d0\u05b2\u05d4\u05bb\u05d1\u05b8\u05d4 (\u2019ahuvah, \u201cbeloved one, one who is loved\u201d), as is also reflected in the Vulgate and Syriac. The term \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u201clove\u201d) usually refers to sexual (2 Sam 13:15; Prov 5:19) or emotional love between a man and a woman (2 Sam 1:26; Song 8:6\u20137) (HALOT 18 s.v. I \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4)."}, {"pk": 2842373, "translation": "NET", "book": 22, "chapter": 7, "verse": 7, "text": "Your stature is like a palm tree, and your breasts are like clusters of grapes.", "comment": "sn The term \u05ea\u05bc\u05b8\u05de\u05b8\u05e8 (tamar, \u201cpalm tree\u201d) refers to the date palm tree (Phoenix dactyliferia) that can reach a height of 80 feet (24 m). It flourished in warm moist areas and oases from Egypt to India. Ancient Iraq was the leading grower of date palms and dates in the ancient world, as today (M. H. Pope, The Song of Songs [AB], 633). There is also a hint of eroticism in this palm tree metaphor because the palm tree was often associated with fertility in the ancient world. The point of comparison is that she is a tall, slender, fertile young woman. The comparison of a tall and slender lady to a palm tree is not uncommon in love literature: \u201cO you, whose height is that of a palm tree in a serail\u201d (Homer, Odyssey vi 162-63) (S. H. Stephan, \u201cModern Palestinian Parallels to the Song of Songs,\u201d JPOS 2 [1922]: 76).
tn The term \u05e7\u05d5\u05b9\u05de\u05b8\u05ea\u05b5\u05da\u05b0 (qomatek, \u201cstature\u201d) indicates the height of an object, e.g., tall person (1 Sam 16:7; Ezek 13:8), tall tree (2 Kgs 19:23; Isa 10:33; Ezek 31:3\u20135, 10\u201314), a towering vine (Ezek 19:11).
tn Alternately \u201cclusters of figs.\u201d The term \u05d0\u05b7\u05e9\u05c1\u05b0\u05db\u05bc\u05b9\u05dc\u05d5\u05b9\u05ea (\u2019ashkolot, \u201cclusters\u201d) usually refers to (1) clusters of grapes, that is, the stalk on which the bunch of grapes grow and the bunch of grapes themselves (Gen 40:10; Num 13:23\u201324; Deut 32:32; Isa 65:8; Mic 7:1) or (2) the berry on a cluster of henna bush (Song 1:14) (HALOT 95 s.v. I \u05d0\u05b7\u05e9\u05c1\u05b0\u05db\u05bc\u05d5\u05b9\u05dc). It is possible that this is an anomalous usage in reference to a cluster of dates rather than to a cluster of grapes for three reasons: (1) the \u05ea\u05bc\u05b8\u05de\u05b8\u05e8 (tamar, \u201cpalm tree\u201d) referred to in 7:7 is a date palm, (2) the term \u05e1\u05b7\u05e0\u05b0\u05e1\u05b4\u05e0\u05bc\u05b4\u05d9\u05dd (sansinnim, \u201cfruit stalks\u201d) in 7:8a refers to the fruit stalk of dates (Rademus dactylorum), being related to Akkadian sissinnu (\u201cpart of the date palm\u201d), and (3) the reference to climbing the palm tree in 7:8a is best understood if it is a date palm and its fruit are dates. The comparison between her breasts and clusters of dates probably has to do with shape and multiplicity, as well as taste, as the rest of this extended metaphor intimates. M. H. Pope (The Song of Songs [AB], 634) notes: \u201cThe comparison of the breasts to date clusters presumably intended a pair of clusters to match the dual form of the word for \u2018breasts.\u2019 A single cluster of dates may carry over a thousand single fruits and weigh twenty pounds or more. It may be noted that the multiple breasts of the representations of Artemis of Ephesus look very much like a cluster of large dates, and it might be that the date clusters here were intended to suggest a similar condition of polymasty.\u201d"}, {"pk": 2842374, "translation": "NET", "book": 22, "chapter": 7, "verse": 8, "text": "I want to climb the palm tree, and take hold of its fruit stalks. May your breasts be like the clusters of grapes, and may the fragrance of your breath be like apricots!", "comment": "tn Heb \u201cI said, \u2018I will climb\u2026.\u2019\u201d The verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar, \u201cto say\u201d) is often used metonymically in reference to the thought process, emphasizing the spontaneity of a decision or of an idea which has just entered the mind of the speaker moments before he speaks (Gen 20:11; 26:9; 44:28; Exod 2:14; Num 24:11; Ruth 4:4; 1 Sam 20:4, 26; 2 Sam 5:6; 12:22; 2 Kgs 5:11). M. H. Pope renders it appropriately: \u201cMethinks\u201d (Song of Songs [AB], 635).
tn The Hebrew noun \u05ea\u05bc\u05b7\u05e4\u05bc\u05d5\u05bc\u05d7\u05b7 (tappukha) has been traditionally been translated as \u201capple,\u201d but modern botanists and the most recent lexicographers now identify \u05ea\u05bc\u05b7\u05e4\u05bc\u05d5\u05bc\u05d7\u05b7 with the \u201capricot\u201d (BDB 656 s.v. I \u05ea\u05bc\u05b7\u05e4\u05bc\u05d5\u05bc\u05d7\u05b7). This might better explain the association with the sweet smelling scent, especially since the term is derived from a Semitic root denoting \u201caromatic scent.\u201d Apricots were often associated with their sweet scent in the ancient world (Fauna and Flora of the Bible, 92-93).
tn Heb \u201cof the vine.\u201d
sn A Palestinian palm tree grower would climb a palm tree for two reasons: (1) to pluck the fruit and (2) to pollinate the female palm trees. Because of their height and because the dates would not naturally fall off the tree, the only way to harvest dates from a palm tree is to climb the tree and pluck the fruit off the stalks. This seems to be the primary imagery behind this figurative expression. The point of comparison here would be that just as one would climb a palm tree to pluck its fruit so that it might be eaten and enjoyed, so too Solomon wanted to embrace his Beloved so that he might embrace and enjoy her breasts. It is possible that the process of pollination is also behind this figure. A palm tree is climbed to pick its fruit or to dust the female flowers with pollen from the male flowers (the female and male flowers were on separate trees). To obtain a better yield and accelerate the process of pollination, the date grower would transfer pollen from the male trees to the flowers on the female trees. This method of artificial pollination is depicted in ancient Near Eastern art. For example, a relief from Gozan (Tel Halaf) dating to the 9th century b.c. depicts a man climbing a palm tree on a wooden ladder with his hands stretched out to take hold of its top branches to pollinate the flowers or to pick the fruit from the tree. The point of this playful comparison is clear: Just as a palm tree grower would climb a female tree to pick its fruit and to pollinate it with a male flower, Solomon wanted to grasp her breasts and to make love to her (The Illustrated Family Encyclopedia of the Living Bible, 10:60)."}, {"pk": 2842375, "translation": "NET", "book": 22, "chapter": 7, "verse": 9, "text": "May your mouth be like the best wine, flowing smoothly for my beloved, gliding gently over our lips as we sleep together.", "comment": "tc The MT reads \u05e9\u05c1\u05b4\u05e4\u05b0\u05ea\u05b5\u05d9 \u05d9\u05b0\u05e9\u05c1\u05b5\u05e0\u05b4\u05d9\u05dd (shifte y\u00ffshenim, \u201clips of those who sleep\u201d). However, an alternate Hebrew reading of \u05e9\u05c2\u05b0\u05e4\u05b8\u05ea\u05b7\u05d9 \u05d5\u05b0\u05e9\u05c1\u05b4\u05e0\u05bc\u05b8\u05d9 (s\u00fffata v\u00ffsinna, \u201cmy lips and my teeth\u201d) is suggested by the Greek tradition (LXX, Aquila, Symmachus): \u03c7\u03b5\u03af\u03bb\u03b5\u03c3\u03af\u03bd \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f40\u03b4\u03bf\u1fe6\u03c3\u03b9\u03bd (ceilesin mou kai odousin, \u201cmy lips and teeth\u201d). This alternate reading, with minor variations, is followed by NAB, NIV, NRSV, TEV, NLT.tn Or \u201chis lips as he falls asleep.\u201d Heb \u201cthe lips of sleepers.\u201d Alternately, \u201cover lips and teeth\u201d (so NIV, NRSV, NLT).
tn The term \u05d7\u05b5\u05da\u05b0 (khek, \u201cpalate, mouth\u201d) is often used as a metonymy for what the mouth produces, e.g., the mouth is the organ of taste (Ps 119:103; Job 12:11; 20:13; 34:3; Prov 24:13; Song 2:3), speech (Job 6:30; 31:30; 33:2; Prov 5:3; 8:7), sound (Hos 8:1), and kisses (Song 5:16; 7:10) (HALOT 313 s.v. \u05d7\u05b5\u05da\u05b0; BDB 335 s.v. \u05d7\u05b5\u05da\u05b0). The metonymical association of her palate/mouth and her kisses is made explicit by RSV which translated the term as \u201ckisses.\u201d"}, {"pk": 2842376, "translation": "NET", "book": 22, "chapter": 7, "verse": 10, "text": "I am my beloved\u2019s, and he desires me!", "comment": "tn Heb \u201chis desire is for me\u201d (so NASB, NIV, NRSV)."}, {"pk": 2842377, "translation": "NET", "book": 22, "chapter": 7, "verse": 11, "text": "Come, my beloved, let us go to the countryside; let us spend the night in the villages."}, {"pk": 2842378, "translation": "NET", "book": 22, "chapter": 7, "verse": 12, "text": "Let us rise early to go to the vineyards, to see if the vines have budded, to see if their blossoms have opened, if the pomegranates are in bloom \u2014 there I will give you my love."}, {"pk": 2842379, "translation": "NET", "book": 22, "chapter": 7, "verse": 13, "text": "The mandrakes send out their fragrance; over our door is every delicacy, both new and old, which I have stored up for you, my lover.", "comment": "sn Her comparison of their love to fruit stored \u201cover our door\u201d reflects an ancient Near Eastern practice of storing fruit on a shelf above the door of a house. In the ancient Near East, fruits were stored away on shelves or cupboards above doorways where they were out of reach and left to dry until they became very sweet and delectable. The point of comparison in this figurative expression seems to be two-fold: (1) She was treasuring up special expressions of her sexual love to give to him, and (2) All these good things were for him alone to enjoy. See M. H. Pope, The Song of Songs [AB], 650.
sn In the ancient Near East the mandrake was a widely used symbol of erotic love because it was thought to be an aphrodisiac and therefore was used as a fertility drug. The unusual shape of the large forked roots of the mandrake resembles the human body with extended arms and legs. This similarity gave rise to the popular superstition that the mandrake could induce conception and it was therefore used as a fertility drug. It was so thoroughly associated with erotic love that its name is derived from the Hebrew root \u05d3\u05bc\u05d5\u05b9\u05d3 (dod, \u201clove\u201d), that is, \u05d3\u05bc\u05d5\u05bc\u05d3\u05b8\u05d0\u05b4\u05d9\u05dd (duda\u2019im) denotes \u201clove-apples.\u201d Arabs used its fruit and roots as an aphrodisiac and referred to it as abd al- sal\u2019m (\u201cservant of love\u201d) (R. K. Harrison, \u201cThe Mandrake and the Ancient World,\u201d EQ 28 [1956]: 188-89; Fauna and Flora of the Bible, 138-39)."}, {"pk": 2842380, "translation": "NET", "book": 22, "chapter": 8, "verse": 1, "text": "Oh, how I wish you were my little brother, nursing at my mother\u2019s breasts; if I saw you outside, I could kiss you \u2014 surely no one would despise me!", "comment": "tn Heb \u201cyou were to me like a brother.\u201d
tn Heb \u201cfound\u201d or \u201cmet.\u201d The juxtaposition of the two imperfects without an adjoining vav forms a conditional clause denoting a real condition (GKC 493 \u00a7159.b). The first imperfect is the protasis; the second is the apodosis: \u201cIf I found you \u05d0\u05b6\u05de\u05b0\u05e6\u05b8\u05d0\u05b2\u05da\u05b8 (\u2019emtsa\u2019aka) outside, I would kiss you (\u05d0\u05b6\u05e9\u05c1\u05bc\u05b8\u05e7\u05b0\u05da\u05b8, \u2019eshshaq\u00ffkha).\u201d The imperfects are used to express a condition and consequence which are regarded as being capable of fulfillment in the present or future time (GKC 493 \u00a7159.b). The simple juxtaposition of two verbal clauses without any grammatical indicator, such as vav or a conditional particle, is rather rare: \u201cIf you rebel (\u05ea\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05dc\u05d5\u05bc, tim\u2019alu), I will disperse you (\u05d0\u05b8\u05e4\u05b4\u05d9\u05e5, \u2019afits) among the nations\u201d (Neh 1:8); \u201cIf I counted them (\u05d0\u05b6\u05e1\u05b0\u05e4\u05bc\u05b0\u05e8\u05b5\u05dd, \u2019espp\u00ffrem), they would be more numerous (\u05d9\u05b4\u05e8\u05b0\u05d1\u05bc\u05d5\u05bc\u05df, yirbun) than the sand!\u201d (Ps 139:18); \u201cIf a man has found a wife (\u05de\u05b8\u05e6\u05b8\u05d0, matsa\u2019), he has found (\u05de\u05b8\u05e6\u05b8\u05d0) a good thing\u201d (Prov 18:22) (Jo\u00fcon 2:627 \u00a7167.a.1). On the other hand, LXX treated the imperfects as denoting future temporal sequence: \u03b5\u1f51\u03c1\u03bf\u1fe6\u03c3\u03ac \u03c3\u03b5 \u1f12\u03be\u03c9, \u03c6\u03b9\u03bb\u1f75\u03c3\u03c9 \u03c3\u03b5 (eurousa se exw, filhsw se, \u201cI will find you outside, I will kiss you\u201d). Ordinarily, however, vav or a temporal particle introduces a temporal clause (Jo\u00fcon 2:627 \u00a7167.a; GKC 502 \u00a7164.d). The English translation tradition generally adopts the conditional nuance: \u201cIf I found you outdoors, I would kiss you\u201d (NASB), \u201cThen, if I found you outside, I would kiss you\u201d (NIV). However, a few translations adopt the temporal nuance: \u201cWhen I should find thee without, I would kiss thee\u201d (KJV), \u201cThen I could kiss you when I met you in the street\u201d (NJPS).
tn The particle \u05d2\u05bc\u05b7\u05dd (gam, \u201csurely\u201d) is used with \u05dc\u05b9\u05d0 (lo\u2019, \u201cno one\u201d) for emphasis: \u201cyea, none\u201d (HALOT 195 s.v. \u05d2\u05bc\u05b7\u05dd). Similar examples: \u05dc\u05b9\u05d0...\u05d2\u05b8\u05dd \u05d0\u05b8\u05d7\u05b7\u05d3 (lo\u2019\u2026gam \u2019ekhad, \u201cnot even one\u201d; 2 Sam 17:12); \u05d2\u05bc\u05b7\u05dd \u05d0\u05b5\u05d9\u05df (gam \u2019en, \u201cyet there is no one\u201d; Eccl 4:8).
sn Song 8:1\u20132 may be classified as a \u201ca lover\u2019s wish song\u201d that is similar in content and structure to an ancient Egyptian love song in which the lover longs for greater intimacy with his beloved: \u201cI wish I were her Negro maid who follows at her feet; then the skin of all her limbs would be revealed to me. I wish I were her washerman, if only for a month; then I would be [entranced], washing out the Moringa oils in her diaphanous garments. I wish I were the seal ring, the guardian of her [fingers]; then [\u2026]\u201d (The Cairo Love Songs, 25-27, in W. K. Simpson, ed., The Literature of Ancient Egypt, 311). The Egyptian and Hebrew parallels display a similar structure: (1) introductory expression of the lover\u2019s wish to be something/someone in a position of physical closeness with the Beloved; (2) description of the person/thing that is physically close to the Beloved; and (3) concluding description of the resultant greater degree of intimacy with the Beloved. In the Egyptian parallel it is the man who longs for greater closeness; in the Hebrew song it is the woman. The Egyptian love song borders on the sensual; the Hebrew love song is simply romantic. The Beloved expresses her desire for greater freedom to display her affection for Solomon. In ancient Near Eastern cultures the public display of affection between a man and woman was frowned upon \u2013 sometimes even punished. For example, in Assyrian laws the punishment for a man kissing a woman in public was to cut off his upper lip. On the other hand, public displays of affection between children and between family members were allowed. Accordingly, the Beloved hyperbolically wished that she and Solomon were children from the same family so she could kiss him anytime she wished without fear of punishment or censure.
tn The imperfect \u05d9\u05b4\u05ea\u05bc\u05b6\u05e0\u05b0\u05da\u05b8 (yittenka) may denote a desire or wish of the subject, e.g., Gen 24:58; Exod 21:36; 1 Sam 21:10 (IBHS 509 \u00a731.4h). The optative particle \u05de\u05b4\u05d9 (mi) with an imperfect expresses an unreal wish, e.g., Judg 9:29; 2 Sam 15:4; Mal 1:10. The construction \u05d9\u05b4\u05ea\u05bc\u05b6\u05e0\u05b0\u05da\u05b8 \u05de\u05b4\u05d9 (mi yittenka) is an idiom expressing an unreal wish in the optative mood (HALOT 575 s.v. \u05de\u05b4\u05d9), e.g., \u201cWould that it were evening\u2026Would that it were morning!\u201d (KJV) or \u201cIf only it were evening\u2026If only it were morning!\u201d (NIV) (Deut 28:67); \u201cOh that I knew where I might find him\u201d (KJV, NASB, NJPS), \u201cI wish I had known,\u201d \u201cIf only I knew where to find him; if only I could go to his dwelling!\u201d (NIV) (Job 23:3); \u201cI wish that all the LORD\u2019s people were prophets!\u201d (NIV), \u201cWould that all the LORD\u2019s people were prophets\u201d (NASB) (Num 11:29). Evidently, the LXX did not understand the idiom; it rendered the line in wooden literalness: \u03a4\u03af\u03c2 \u03b4\u1f7d\u1fc3 \u03c3\u03b5 \u1f00\u03b4\u03b5\u03bb\u03c6\u03b9\u03b4\u03cc\u03bd \u03bc\u03bf\u03c5 (Tis dwh se adelfidon mou, \u201cWho might give/make you as my brother?\u201d)."}, {"pk": 2842381, "translation": "NET", "book": 22, "chapter": 8, "verse": 2, "text": "I would lead you and bring you to my mother\u2019s house, the one who taught me. I would give you spiced wine to drink, the nectar of my pomegranates.", "comment": "sn This statement is a euphemism: the Beloved wished to give her breasts to Solomon, like a mother would give her breast to her nursing baby. This is the climactic point of the \u201clover\u2019s wish song\u201d of Song 8:1\u20132. The Beloved wished that Solomon was her little brother still nursing on her mother\u2019s breast. The Beloved, who had learned from her mother\u2019s example, would bring him inside their home and she would give him her breast: \u201cI would give you spiced wine to drink, the nectar of my pomegranates.\u201d The phrase \u201cmy pomegranates\u201d is a euphemism for her breasts. Rather than providing milk from her breasts for a nursing baby, the Beloved\u2019s breasts would provide the sensual delight of \u201cspiced wine\u201d and \u201cnectar\u201d for her lover.tc The MT reads the singular noun with 1st person common singular suffix \u05e8\u05b4\u05de\u05bc\u05b9\u05e0\u05b4\u05d9 (rimmoni, \u201cmy pomegranate\u201d). However, many Hebrew mss preserve an alternate textual tradition of a plural noun without the 1st person common singular suffix \u05e8\u05b4\u05de\u05bc\u05b9\u05e0\u05b4\u05d9\u05dd (rimmonim, \u201cpomegranates\u201d), which is also reflected in the Aramaic Targum. However, LXX \u1fe5\u03bf\u1ff6\u03bd \u03bc\u03bf\u03c5 ({rown mou, \u201cthe nectar of my pomegranates\u201d) reflects both the plural noun and the 1st person common singular suffix. Therefore, R. Gordis suggests that MT \u05e8\u05b4\u05de\u05bc\u05b9\u05e0\u05b4\u05d9 is an apocopated plural with a 1st person common singular suffix: \u201cmy pomegranates.\u201d
tc The Masoretic vocalization of \u05de\u05b4\u05d9\u05bc\u05b7\u05d9\u05b4\u05df \u05d4\u05b8\u05e8\u05b6\u05e7\u05b7\u05d7 (miyyayin hareqakh) suggests that \u05d4\u05b8\u05e8\u05b6\u05e7\u05b7\u05d7 (\u201cspiced mixture\u201d) stands in apposition to \u05de\u05b4\u05d9\u05bc\u05b7\u05d9\u05b4\u05df (\u201cwine\u201d): \u201cwine, that is, spiced mixture.\u201d However, several Hebrew mss read the genitive-construct vocalization \u05de\u05b4\u05d9\u05bc\u05b7\u05d9\u05b4\u05df \u05d4\u05b8\u05e8\u05b6\u05e7\u05b7\u05d7 (\u201cspiced wine\u201d). This alternate vocalization tradition is reflected in the Targum and other versions, such as the LXX. The genitive noun \u05d4\u05b8\u05e8\u05b6\u05e7\u05b7\u05d7 (\u201cspices, spiced mixture\u201d) functions as an adjective modifying the preceding construct noun \u05d9\u05b7\u05d9\u05b4\u05df (\u201cwine\u201d).tn Alternately \u201cwine, that is, spiced mixture.\u201d The term \u05e8\u05b6\u05e7\u05b7\u05d7 (reqakh, \u201cspice mixture, spices\u201d) refers to ground herbs that were tasty additives to wine (HALOT 1290 s.v. \u05e8\u05b6\u05e7\u05b7\u05d7).
sn Continuing the little brother/older sister imagery of 8:1, the Beloved suggests that if she had been an older sister and he had been her little brother, she would have been able to nurse Solomon. This is a euphemism for her sensual desire to offer her breasts to Solomon in marital lovemaking.
tc The MT reads \u05d0\u05b6\u05e0\u05b0\u05d4\u05b8\u05d2\u05b2\u05da\u05b8 \u05d0\u05b6\u05dc\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b4\u05de\u05bc\u05b4\u05d9 \u05ea\u05bc\u05b0\u05dc\u05b7\u05de\u05bc\u05b0\u05d3\u05b5\u05e0\u05b4\u05d9 (\u2019enhagakha \u2019el-bet \u2019immi t\u00fflamm\u00ffdeni, \u201cI would bring you to the house of my mother who taught me\u201d). On the other hand, the LXX reads \u0395\u1f30\u03c3\u03ac\u03be\u03c9 \u03c3\u03b5 \u03b5\u1f30\u03c2 \u03bf\u1f36\u03ba\u03bf\u03bd \u03bc\u03b7\u03c4\u03c1\u03cc\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c4\u03b1\u03bc\u03af\u03b5\u03b9\u03bf\u03bd \u03c4\u1fc6\u03c2 \u03c3\u03c5\u03bb\u03bb\u03b1\u03b2\u03bf\u03cd\u03c3\u03b7 \u03bc\u03b5 (Eisaxw se eis oikon mhtpos mou kai eis tamieion ths sullaboush me) which reflects a Hebrew reading of \u05d0\u05b6\u05e0\u05b0\u05d4\u05b8\u05d2\u05b2\u05da\u05b8 \u05d0\u05b6\u05dc\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b4\u05de\u05bc\u05b4\u05d9 \u05d5\u05b0\u05d0\u05b6\u05dc \u05d7\u05b6\u05d3\u05b6\u05e8 \u05d4\u05d5\u05b9\u05e8\u05b8\u05ea\u05b4\u05d9 (\u2019enhagakha \u2019el-bet \u2019immi v\u00ff\u2019el kheder horati, \u201cI would bring you to the house of my mother, to the chamber of the one who bore me\u201d), followed by NRSV. The LXX variant probably arose due to: (1) the syntactical awkwardness of \u05ea\u05bc\u05b0\u05dc\u05b7\u05de\u05bc\u05b0\u05d3\u05b5\u05e0\u05b4\u05d9 (\u201cshe taught me\u201d or \u201cshe will teach me\u201d), (2) the perceived need for a parallel to \u05d0\u05b6\u05dc\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b4\u05de\u05bc\u05b4\u05d9 (\u201cto the house of my mother\u201d), and (3) the influence of Song 3:4 which reads: \u05e2\u05b7\u05d3\u05be\u05e9\u05c1\u05b6\u05d4\u05b2\u05d1\u05b5\u05d9\u05d0\u05ea\u05b4\u05d9\u05d5 \u05d0\u05b6\u05dc\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b4\u05de\u05bc\u05b4\u05d9 \u05d5\u05b0\u05d0\u05b6\u05dc \u05d7\u05b6\u05d3\u05b6\u05e8 \u05d4\u05d5\u05b9\u05e8\u05b8\u05ea\u05b4\u05d9 (\u2019ad-sheheve\u2019tiv \u2019el-bet \u2019immi v\u00ff\u2019el kheder horati, \u201cuntil I brought him to the house of my mother, to the chamber of the one who bore me\u201d). The MT reading should be adopted because (1) it is the more difficult reading, (2) it best explains the origin of the LXX variant, and (3) the origin of the LXX variant is easily understood in the light of Song 3:4.tn The verb \u05ea\u05bc\u05b0\u05dc\u05b7\u05de\u05bc\u05b0\u05d3\u05b5\u05e0\u05b4\u05d9 (t\u00fflamm\u00ffdeni) may be rendered in two basic ways: (1) future action: \u201cshe will teach me\u201d or more likely as (2) past customary action: \u201cwho would instruct me\u201d (KJV), \u201cwho used to instruct me\u201d (NASB), \u201cshe who has taught me\u201d (NIV), \u201cshe who taught me\u201d (NJPS). This is an example of casus pendus in which the subject of the verb serves as a relative pronoun to the antecedent noun (\u201cmy mother\u201d). The JPS parses \u05ea\u05bc\u05b0\u05dc\u05b7\u05de\u05bc\u05b0\u05d3\u05b5\u05e0\u05b4\u05d9 as 2nd person masculine singular (\u201cthat you might instruct me\u201d) rather than 3rd person feminine singular (\u201cshe would teach me\u201d). However, this would obscure the imagery: The Beloved wished that Solomon was her little brother still nursing on her mother\u2019s breast. The Beloved, who had learned from her mother\u2019s example, would bring him inside their home and she would give him her breast: \u201cI would give you spiced wine to drink, the nectar of my pomegranates.\u201d
sn There is a phonetic wordplay (paronomasia) between \u05d0\u05b6\u05e9\u05c1\u05bc\u05b8\u05e7\u05b0\u05da\u05b8 (\u2019eshshaq\u00ffkha, \u201cI would kiss you\u201d from \u05e0\u05b8\u05e9\u05c1\u05b7\u05e7, nashaq, \u201cto kiss\u201d) in 8:1 and \u05d0\u05b7\u05e9\u05c1\u05b0\u05e7\u05b0\u05da\u05b8 (\u2019ashq\u00ffkha, \u201cI would cause you to drink\u201d from \u05e9\u05c1\u05b8\u05e7\u05b8\u05d4, shaqah, \u201cto drink\u201d) in 8:2. This wordplay draws attention to the unity of her \u201cwish song\u201d in 8:1\u20132. In 8:1 the Beloved expresses her desire to kiss Solomon on the lips when they are outdoors; while in 8:2 she expresses her desire for Solomon to kiss her breasts when they are in the privacy of her home indoors."}, {"pk": 2842382, "translation": "NET", "book": 22, "chapter": 8, "verse": 3, "text": "His left hand caresses my head, and his right hand stimulates me.", "comment": "tn See the notes on 2:6, which is parallel to this verse."}, {"pk": 2842383, "translation": "NET", "book": 22, "chapter": 8, "verse": 4, "text": "I admonish you, O maidens of Jerusalem: \u201cDo not arouse or awaken love until it pleases!\u201d", "comment": "tn Heb \u201cWhy arouse or awaken \u2026?\u201d Although the particle \u05de\u05b8\u05d4 (mah) is used most often as an interrogative pronoun (\u201cWhat?\u201d \u201cWhy?\u201d), it also can be used as a particle of negation. For example, \u201cHow (\u05de\u05b8\u05d4) could I look at a girl?\u201d means \u201cI have not looked at a girl!\u201d (Job 31:1); \u201cWhat (\u05de\u05b7\u05d4) do we have to drink?\u201d means \u201cWe have nothing to drink\u201d (Exod 15:24); \u201cWhat (\u05de\u05b7\u05d4) part do we have?\u201d means \u201cWe have no part\u201d (1 Kgs 12:16); and \u201cWhy (\u05de\u05b7\u05d4) arouse or awaken love?\u201d means \u201cDo not arouse or awaken love!\u201d (Song 8:4). See HALOT 551 s.v. \u05de\u05b8\u05d4 C.
tn Heb \u201cdaughters of Jerusalem.\u201d"}, {"pk": 2842384, "translation": "NET", "book": 22, "chapter": 8, "verse": 5, "text": "Who is this coming up from the desert, leaning on her beloved? Under the apple tree I aroused you; there your mother conceived you, there she who bore you was in labor of childbirth.", "comment": "sn The imagery of v. 6 is romantic: (1) His mother originally conceived him with his father under the apple tree, (2) his mother gave birth to him under the apple tree, and (3) the Beloved had now awakened him to love under the same apple tree. The cycle of life and love had come around full circle under the apple tree. While his mother had awakened his eyes to life, the Beloved had awakened him to love. His parents had made love under the apple tree to conceive him in love, and now Solomon and his Beloved were making love under the same apple tree of love.
tn Or \u201cwent into labor.\u201d The verb \u05d7\u05b8\u05d1\u05b7\u05dc (khaval, \u201cbecome pregnant\u201d) is repeated in 8:6b and 8:6c, and has a two-fold range of meaning: (1) transitive: \u201cto conceive [a child]\u201d and (2) intransitive: \u201cto be in travail [of childbirth]\u201d (HALOT 286 s.v. IV \u05d7\u05d1\u05dc). In 8:6b it denotes \u201cto conceive,\u201d and in 8:6c it is \u201cto be in travail [of childbirth].\u201d"}, {"pk": 2842385, "translation": "NET", "book": 22, "chapter": 8, "verse": 6, "text": "Set me like a cylinder seal over your heart, like a signet on your arm. For love is as strong as death, passion is as unrelenting as Sheol. Its flames burst forth, it is a blazing flame.", "comment": "sn In the ancient Near East \u05d7\u05d5\u05b9\u05ea\u05b8\u05dd (khotam, \u201cseal\u201d) was used to denote ownership and was thus very valuable (Jer 22:24; Hag 2:23; Eccl 17:22). Seals were used to make a stamp impression to identify the object as the property of the seal\u2019s owner (HALOT 300 s.v. I \u05d7\u05d5\u05b9\u05ea\u05b8\u05dd). Seals were made of semi-precious stone upon which was engraved a unique design and an inscription, e.g., LMLK [PN] \u201cbelonging to king [\u2026].\u201d The impression could be placed upon wet clay of a jar or on a writing tablet by rolling the seal across the clay. Because it was a valuable possession its owner would take careful precautions to not lose it and would keep it close to him at all times.
tn Heb \u201charsh\u201d or \u201csevere.\u201d
tn Heb \u201cIts flames are flames of fire.\u201d
tn The noun \u05e9\u05c1\u05b7\u05dc\u05b0\u05d4\u05b6\u05d1\u05b6\u05ea\u05b0\u05d9\u05b8\u05d4 (shalhevetyah, \u201cmighty flame\u201d) is related to the nouns \u05e9\u05c1\u05b7\u05dc\u05b0\u05d4\u05b6\u05d1\u05b6\u05ea (shalhevet, \u201cflame\u201d), \u05dc\u05b6\u05d4\u05b8\u05d1\u05b8\u05d4 (lehavah, \u201cflame\u201d), and \u05dc\u05b7\u05d4\u05b7\u05d1 (lahav, \u201cflame\u201d), all of which are derived from the root \u05dc\u05d4\u05d1 \u201cto burn, blaze, flame up\u201d (HALOT 520 s.v. \u05dc\u05b7\u05d4\u05b7\u05d1). The form \u05e9\u05c1\u05b7\u05dc\u05b0\u05d4\u05b6\u05d1\u05b6\u05ea\u05b0\u05d9\u05b8\u05d4 is an unusual noun pattern with (1) a prefix \u05be\u05e9\u05c1 that is common in Akkadian but rare in Hebrew; it has an intensive adjective meaning, (2) a feminine \u05be\u05ea ending, and (3) a suffix \u05be\u05d9\u05b8\u05d4 whose meaning is debated. The suffix \u05be\u05d9\u05b8\u05d4 has been taken in three ways by scholars and translators: (1) \u05d9\u05b8\u05d4 is an abbreviated form of the divine name \u05d9\u05d4\u05d5\u05d4 (\u201cYahweh\u201d), functioning as a genitive of source: \u201cthe flame of the Lord\u201d (NASB). The abbreviated form \u05d9\u05b8\u05d4\u05bc is used only in poetic texts as a poetic variation of \u05d9\u05d4\u05d5\u05d4 (e.g., Exod 15:2; 17:16; Pss 68:5, 19; 77:12; 89:9; 94:7, 12; 102:19; 104:35; 105:45; 106:1, 48; 111:1; 112:1; 113:1, 9; 115:17, 18; 116:19; 117:2; 118:5, 14, 17\u201319; 122:4; 130:3; 135:1, 3, 4, 21; 146:1, 10; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6; Isa 12:2; 26:4; 38:11). However, the Masoretes did not point the text as \u05e9\u05c1\u05b7\u05dc\u05b0\u05d4\u05b6\u05d1\u05b6\u05ea\u05be\u05d9\u05b8\u05d4\u05bc (shalhevet-yah) with maqqep and daghesh in the \u05d4\u05bc, as would be the case with the divine name. (2) Thomas suggests that, just as \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) and \u05d0\u05b5\u05dc (\u2019el) are sometimes used to express superlatives or intensive ideas, so \u05d9\u05b8\u05d4 expresses the superlative/intensive: \u201ca mighty flame\u201d (D. W. Thomas, \u201cA Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,\u201d VT 3 [1953]: 209-24). Examples of \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim): \u201ca mighty wind\u201d (Gen 1:2), \u201ca mighty prince\u201d (Gen 23:6), \u201ca great struggle\u201d (Gen 30:8), \u201ca great fire\u201d (Job 1:16), \u201can exceeding great city\u201d (Jonah 3:3). Examples of \u05d0\u05b5\u05dc (\u2019el): \u201cthe mighty mountains\u201d (Ps 36:7) and \u201cthe mighty cedars\u201d (Ps 80:11). Examples of \u05d9\u05b8\u05d4 (yah) suffixed: \u201cdarkest gloom\u201d (Jer 2:31), \u201cmighty deeds\u201d (Jer 32:19), and \u201cmighty deeds\u201d (Ps 77:12). (3) The most likely view is that \u05d9\u05b8\u05d4 is an intensive adjectival suffix, similar to \u2013iy and \u2013ay and \u2013awi in Aramaic, Akkadian, and Arabic: \u201ca most vehement flame\u201d (KJV), \u201ca mighty flame\u201d (RSV, NIV), and \u201ca blazing flame\u201d (NJPS). This also best explains \u201cdarkest gloom\u201d (Jer 2:31), and \u201cmighty deeds\u201d (Jer 32:19) (see S. Moscati, Comparative Grammar, 81, \u00a712.18, and 83, \u00a712.23).
tn Literally \u201ccylinder-seal\u201d or \u201cseal.\u201d The term \u05d7\u05d5\u05b9\u05ea\u05b8\u05dd (khotam, \u201ccylinder-seal\u201d) is repeated in 8:6 for emphasis. The translation above uses the terms \u201ccylinder seal\u201d and \u201csignet\u201d simply for the sake of poetic variation. The Beloved wanted to be as safe and secure as a cylinder seal worn on the arm or around the neck, hanging down over the heart. She also wanted to be placed on his heart (emotions), like the impression of a cylinder seal is written on a document. She wanted to be \u201cwritten\u201d on his heart like the impression of a cylinder seal, and kept secure in his love as a signet ring is worn around his arm/hand to keep it safe.
tn Alternately, \u201cwrist.\u201d In Palestine cylinder seals were often hung on a bracelet worn around one\u2019s wrist. The cylinder seal was mounted on a pin hanging from a bracelet. The cylinder seal in view in Song 8:6 could be a stamp seal hung from a bracelet of a type known from excavations in Israel. See W. W. Hallo, \u201c\u2018As the Seal Upon Thy Heart\u2019: Glyptic Roles in the Biblical World,\u201d BRev 2 (1985): 26.
tn Alternately, \u201cjealousy.\u201d The noun \u05e7\u05b4\u05e0\u05b0\u05d0\u05b8\u05d4 (qin\u2019ah) has a wide range of meanings: \u201cjealousy\u201d (Prov 6:34; 14:30; 27:4), \u201ccompetitiveness\u201d (Eccl 4:4; 9:6), \u201canger\u201d (Num 5:14, 30), \u201czeal\u201d (2 Kgs 10:16; Pss 69:10; 119:139; Job 5:2; Sir 30:24), and \u201cpassion\u201d (Song 8:6). The Hebrew noun is related to the Akkadian and Arabic roots that mean \u201cto become intensely red\u201d or \u201cbecome red with passion,\u201d suggesting that the root denotes strong emotion. Although \u05e7\u05b4\u05e0\u05b0\u05d0\u05b8\u05d4 is traditionally rendered \u201cjealousy\u201d (KJV, RSV, NASB, NIV), the parallelism with \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201clove\u201d) suggests the nuance \u201cpassion\u201d (NJPS). Coppes notes, \u201cThis word is translated in the KJV in a bad sense in Song 8:6, \u2018jealousy is as cruel as the grave,\u2019 but it could be taken in a good sense in parallel with the preceding, \u2018ardent zeal is as strong as the grave\u2019\u201d (TWOT 2:803).
sn It was a common practice in the ancient world to compare intense feelings to death. The point of the expression \u201clove is as strong as death\u201d means that love is extremely strong. The expression \u201clove is as cruel as Sheol\u201d may simply mean that love can be profoundly cruel. For example: \u201cHis soul was vexed to death,\u201d means that he could not stand it any longer (Judg 16:16). \u201cI do well to be angry to death,\u201d means that he was extremely angry (Jonah 4:9). \u201cMy soul is sorrowful to death,\u201d means that he was exceedingly sorrowful (Matt 26:38 = Mark 14:34) (D. W. Thomas, \u201cA Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,\u201d VT 3 [1953]: 220-21).
tn The term \u05dc\u05b5\u05d1\u05b8\u05d1 (levav, \u201cheart\u201d) is used figuratively here as (1) a metonymy (container for the thing contained) for his chest over which the cylinder seal was hung or (2) a metonymy (concrete body part for the abstract emotions with which it is associated) for his emotions, such as love and loyalty to the Beloved (e.g., Judg 16:25; Ruth 3:7; 1 Sam 25:36; 2 Sam 13:28; 1 Kgs 8:66) (HALOT 514-15 s.v. \u05dc\u05b5\u05d1) (see H. W. Wolff, Anthropology of the Old Testament, 40-58).sn There were two kinds of cylinder seals in the ancient Near East, namely, those worn around one\u2019s neck and those worn around one\u2019s wrist. The typical Mesopotamian seal was mounted on a pin and hung on a string or necklace around one\u2019s neck. The cylinder seal hung around one\u2019s neck would, figuratively speaking, rest over the heart (metonymy of association). The Beloved wished to be to Solomon like a cylinder seal worn over his heart. She wanted to be as intimate with her lover as the seal worn by him (W. W. Hallo, \u201c\u2018As the Seal Upon Thy Heart\u2019: Glyptic Roles in the Biblical World,\u201d BRev 2 [1985]: 26)."}, {"pk": 2842386, "translation": "NET", "book": 22, "chapter": 8, "verse": 7, "text": "Surging waters cannot quench love; floodwaters cannot overflow it. If someone were to offer all his possessions to buy love, the offer would be utterly despised.", "comment": "tn Heb \u201crivers.\u201d
tn Heb \u201cfor love.\u201d The preposition \u05d1\u05bc\u05b0 (b\u00ff) on \u05d1\u05bc\u05b8\u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (ba\u2019ahavah, \u201cfor love\u201d) indicates the price or exchange in trading (HALOT 105 s.v. \u05d1\u05bc\u05b0 17), e.g., \u201cGive me your vineyard in exchange for silver [\u05d1\u05bc\u05b0\u05db\u05b6\u05e1\u05b6\u05e3, b\u00ffkhesef]\u201d (1 Kgs 21:6).
tn Heb \u201call the wealth of his house.\u201d
tn Heb \u201che/it.\u201d The referent (the offer of possessions) has been specified in the translation for clarity. Some English versions take the referent to be the man himself (ASV \u201cHe would utterly be condemned\u201d; NAB \u201che would be roundly mocked\u201d). Others take the offer as the referent (cf. KJV, NASB, NIV, NRSV \u201cit\u201d).
tn The root \u05d1\u05bc\u05d5\u05bc\u05d6 (buz, \u201cto despise\u201d) is repeated for emphasis: \u05d1\u05bc\u05d5\u05b9\u05d6 \u05d9\u05b8\u05d1\u05d5\u05bc\u05d6\u05bc\u05d5\u05bc (boz yavuzu). The infinitive absolute frequently is used with the imperfect of the same root for emphasis. The point is simply that love cannot be purchased; it is infinitely more valuable than any and all wealth. Love such as this is priceless; no price tag can be put on love."}, {"pk": 2842387, "translation": "NET", "book": 22, "chapter": 8, "verse": 8, "text": "We have a little sister, and as yet she has no breasts. What shall we do for our sister on the day when she is spoken for?", "comment": "sn The Beloved\u2019s brothers knew that once a couple is betrothed, sexual temptations would be at their greatest. Thus, in v. 9 they devise a plan to protect the purity of their sister: If she is a virtuous young woman, they would reward her; however, if she is prone to temptation, they will restrain her and guard her from promiscuity."}, {"pk": 2842388, "translation": "NET", "book": 22, "chapter": 8, "verse": 9, "text": "If she is a wall, we will build on her a battlement of silver; but if she is a door, we will barricade her with boards of cedar.", "comment": "sn The term \u05d8\u05b4\u05d9\u05e8\u05b8\u05d4 (tirah, \u201cbattlement, turret\u201d) refers to the row of stones along the top of a fortress wall, set for the defense and stability of the wall (Ezek 46:23; cf. HALOT 374 s.v. \u05d8\u05b4\u05d9\u05e8\u05b8\u05d4). This structure is connected with military operations set in defense of a siege.
sn The simile if she is a wall draws a comparison between the impregnability of a city fortified with a strong outer wall and a virtuous young woman who successfully resists any assaults against her virginity. The term \u05d7\u05d5\u05b9\u05de\u05b8\u05d4 (khomah, \u201cwall\u201d) often refers to an outside fortress wall that protects the city from enemy military attacks (e.g., Lev 25:29\u201330; Josh 6:5; 1 Kgs 3:1; Neh 2:8; 12:27; Jer 1:8; 15:20).
sn The verb \u05e6\u05d5\u05bc\u05e8 (tsur, \u201cto surround, encircle, enclose\u201d) is often used in military contexts in reference to the siege or defense of a fortress city: (1) setting up military positions (siege walls) to surround a besieged city (e.g., Isa 29:3); (2) encircling and laying siege to a city (e.g., Deut 20:12, 19; 2 Sam 11:1; 1 Kgs 15:27; 16:17; 20:1; 2 Kgs 6:24\u201325; 17:5; 19:9; 24:11; 1 Chr 20:1; Isa 21:2; 29:3; Jer 21:4, 9; 32:2; 37:5; 39:1; Ezek 4:3; Dan 1:1); (3) enclosing a city with sentries (e.g., Isa 29:3); (4) shutting a person within a city (1 Sam 23:8; 2 Sam 20:15; 2 Kgs 16:5); and (5) barricading a city door shut to prevent the city from being broken into and conquered (e.g., Song 8:7) (HALOT 1015 s.v. I \u05e6\u05d5\u05e8).
tn Heb \u201ca board.\u201d The singular noun \u05dc\u05d5\u05bc\u05d7\u05b7 (lukha, \u201cboard, plank\u201d) may denote a singular of number or a collective.
sn An interesting semantic parallel involving the \u201cdoor/bar\u201d motif in ancient Near Eastern texts comes from an Assyrian charm against an enemy: \u201cIf he is a door, I will open your mouth; but if he is a bar, I will open your tongue.\u201d Obviously, the line in the Song is not an incantation; the formula is used in a love motif. Cited by J. Ebeling, \u201cAus dem Tagewerk eines assyrischen Zauberpriesters,\u201d MAOG 5 (1931): 19."}, {"pk": 2842389, "translation": "NET", "book": 22, "chapter": 8, "verse": 10, "text": "I was a wall, and my breasts were like fortress towers. Then I found favor in his eyes.", "comment": "sn The noun \u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05b8\u05dc (migdal, \u201ctower\u201d) can refer to the watchtowers of a fortified city (2 Kgs 17:9; 18:8; 2 Chr 26:9), projecting median towers along the fortified city wall which were crucial to the defense of the city (2 Chr 14:6; 26:15; 32:5), or fortress towers in the countryside set for the defense of the land (Judg 9:52; 2 Chr 27:4; Ezek 27:11) (HALOT 544 s.v. I \u05de\u05b4\u05d2\u05b0\u05d3\u05bc\u05b8\u05dc). The Beloved mixes metaphors by describing her breasts with a comparison of sense and a comparison of sight: (1) Comparison of sense: She successfully defended her virginity and sexual purity from seduction, as fortress towers defended the city. (2) Comparison of sight: Just as the fortress towers along a city wall projected out at the corners of the wall, the Beloved\u2019s breasts finally developed into beautiful \u201ctowers\u201d (see 8:8 when she had no breasts as a young girl).
tn Heb \u201cpeace.\u201d An eloquent wordplay is created by the use of the noun \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace, favor\u201d) in 8:10b and the name \u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4 (sh\u00fflomoh, \u201cSolomon\u201d) in 8:11a. The Beloved found \u201cfavor\u201d (\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd) in the eyes of Solomon (\u05e9\u05c1\u05b0\u05dc\u05b9\u05de\u05b9\u05d4). She won his heart because she was not only a beautiful young woman (\u201cmy breasts were like fortress towers\u201d), but a virtuous woman (\u201cI was a wall\u201d).
tn Heb \u201cThen I became in his eyes as one who finds peace.\u201d"}, {"pk": 2842390, "translation": "NET", "book": 22, "chapter": 8, "verse": 11, "text": "Solomon had a vineyard at Baal-Hamon; he leased out the vineyard to those who maintained it. Each was to bring a thousand shekels of silver for its fruit.", "comment": "tn Heb \u201cgave.\u201d"}, {"pk": 2842391, "translation": "NET", "book": 22, "chapter": 8, "verse": 12, "text": "My vineyard, which belongs to me, is at my disposal alone. The thousand shekels belong to you, O Solomon, and two hundred shekels belong to those who maintain it for its fruit.", "comment": "tn Each of the three terms in this line has the 1st person common singular suffix which is repeated three times for emphasis: \u05db\u05bc\u05b7\u05e8\u05b0\u05de\u05b4\u05d9 (karmi, \u201cmy vineyard\u201d), \u05e9\u05c1\u05b6\u05dc\u05bc\u05b4\u05d9 (shelli, \u201cwhich belongs to me\u201d), and \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9 (l\u00fffana, \u201cat my disposal\u201d). In contrast to King Solomon, who owns the vineyard at Baal-Hamon and who can buy and sell anything in the vineyard that he wishes, she proclaims that her \u201cvineyard\u201d (= herself or her body) belongs to her alone. In contrast to the vineyard, which can be leased out, and its fruit, which can be bought or sold, her \u201cvineyard\u201d is not for sale. Her love must and is to be freely given.
sn The term \u05db\u05bc\u05b6\u05e8\u05b6\u05dd (kerem, \u201cvineyard\u201d) is used literally in 8:11 in reference to Solomon\u2019s physical vineyard, but in 8:12 it is used figuratively (hypocatastasis) in reference to the Beloved: \u05db\u05bc\u05b7\u05e8\u05b0\u05de\u05b4\u05d9 (karmi, \u201cmy vineyard\u201d). Throughout the Song, the term \u05db\u05bc\u05b6\u05e8\u05b6\u05dd (\u201cvineyard\u201d) is used figuratively (Song 1:6; 2:15; 8:12). In 8:12 it is used in reference to either (1) herself, (2) her choice of whom to give herself to in love, or (3) her physical body. In contrast to Solomon\u2019s physical vineyard, whose fruit can be bought and sold (8:11), she is not for sale: She will only give herself freely to the one whom she chooses to love.
tn Heb \u201c[it is] before me.\u201d The particle \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9 (l\u00fffana) can denote \u201cat the disposal of\u201d (e.g., Gen 13:9; 20:15; 24:51; 34:10; 47:6; Jer 40:4; 2 Chr 14:6) (HALOT 9 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 4.f; BDB 817 s.v. \u05e4\u05e0\u05d4 4.a.f). Similar to Akkadian ana pan \u201cat the disposal of\u201d (AHw 2:821.a, paragraph 20), the term is used in reference to a sovereign (usually a land-owner or king) who has full power over his property to dispose of as he wishes, e.g., \u201cThe whole country is at your disposal [\u05dc\u05b0\u05e4\u05b8\u05e0\u05b6\u05d9\u05da\u05b8, l\u00fffaneka]\u201d (Gen 13:9). In Song 8:12 the form \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9 has the 1st person common singular suffix: \u201cMy vineyard, which belongs to me, is at my disposal.\u201d"}, {"pk": 2842392, "translation": "NET", "book": 22, "chapter": 8, "verse": 13, "text": "O you who stay in the gardens, my companions are listening attentively for your voice; let me be the one to hear it!", "comment": "tc The editors of BHS suggests that \u05d2\u05b7\u05dd \u05d0\u05b8\u05e0\u05b4\u05d9 (gam \u2019ani, \u201cme also\u201d) should be inserted. Although there is no textual evidence for the insertion, it seems clear that the 1st person common singular referent is emphatic in MT \u05d4\u05b7\u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05e2\u05b4\u05d9\u05e0\u05b4\u05d9 (hashmi\u2019ini, \u201cLet me hear it!\u201d).
tn The term \u05de\u05b7\u05e7\u05b0\u05e9\u05c1\u05b4\u05d9\u05d1\u05b4\u05d9\u05dd (maqshivim) is in the Hiphil stem which denotes an intense desire to hear someone\u2019s voice, that is, to eagerly listen for someone\u2019s voice (e.g., Jer 6:17) (HALOT 1151 s.v. \u05e7\u05e9\u05c1\u05d1 1). The participle functions verbally and denotes a continual, ongoing, durative action.
tn The imperative \u05d4\u05b7\u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05e2\u05b4\u05d9\u05e0\u05b4\u05d9 (hashmi\u2019ini) functions as a request. The lover asks his beloved to let him hear her beautiful voice (e.g., Song 2:14)."}, {"pk": 2842393, "translation": "NET", "book": 22, "chapter": 8, "verse": 14, "text": "Make haste, my beloved! Be like a gazelle or a young stag on the mountains of spices."}, {"pk": 2842394, "translation": "NET", "book": 23, "chapter": 1, "verse": 1, "text": "Here is the message about Judah and Jerusalem that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah.", "comment": "tn Heb \u201cThe vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.\u201dsn Isaiah\u2019s prophetic career probably began in the final year of Uzziah\u2019s reign (ca. 740 b.c., see Isa 6:1) and extended into the later years of Hezekiah\u2019s reign, which ended in 686 b.c.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842395, "translation": "NET", "book": 23, "chapter": 1, "verse": 2, "text": "Listen, O heavens, pay attention, O earth! For the LORD speaks: \u201cI raised children, I brought them up, but they have rebelled against me!", "comment": "sn The normal word pair for giving birth to and raising children is \u05d9\u05b8\u05dc\u05b7\u05d3 (yalad, \u201cto give birth to\u201d) and \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc (gadal, \u201cto grow, raise\u201d). The pair \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc and \u05e8\u05d5\u05bc\u05dd (rum, \u201cto raise up\u201d) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).
sn The personified heavens and earth are summoned to God\u2019s courtroom as witnesses against God\u2019s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).
tn Or \u201csons\u201d (NAB, NASB).sn \u201cFather\u201d and \u201cson\u201d occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7\u20139, 19\u201320) to set his prophecy firmly against the backdrop of Israel\u2019s covenantal relationship with Yahweh.
sn Against the backdrop of Yahweh\u2019s care for his chosen people, Israel\u2019s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh\u2019s compassionate care for His people and Israel\u2019s thankless rebellion.
sn To rebel carries the idea of \u201ccovenant treachery.\u201d Although an act of \u05e4\u05bc\u05b6\u05e9\u05c1\u05b7\u05e2 (pesha\u2019, \u201crebellion\u201d) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707)."}, {"pk": 2842396, "translation": "NET", "book": 23, "chapter": 1, "verse": 3, "text": "An ox recognizes its owner, a donkey recognizes where its owner puts its food; but Israel does not recognize me, my people do not understand.\u201d", "comment": "tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of \u201cIsrael\u201d and \u201cmy people\u201d at the head of the clause focuses the reader\u2019s attention on the rebellious nation (C. van der Merwe, J. Naud\u00e9, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).
tn Heb \u201cand the donkey the feeding trough of its owner.\u201d The verb in the first line does double duty in the parallelism."}, {"pk": 2842397, "translation": "NET", "book": 23, "chapter": 1, "verse": 4, "text": "The sinful nation is as good as dead, the people weighed down by evil deeds. They are offspring who do wrong, children who do wicked things. They have abandoned the LORD, and rejected the Holy One of Israel. They are alienated from him.", "comment": "tn Or \u201csons\u201d (NASB). The prophet contrasts four terms of privilege \u2013 nation, people, offspring, children \u2013 with four terms that depict Israel\u2019s sinful condition in Isaiah\u2019s day \u2013 sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).
sn Having summoned the witnesses and announced the Lord\u2019s accusation against Israel, Isaiah mourns the nation\u2019s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2\u20133) has concluded.
tn Heb \u201cWoe [to the] sinful nation.\u201d The Hebrew term \u05d4\u05d5\u05b9\u05d9, (hoy, \u201cwoe, ah\u201d) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel\u2019s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.
sn Holy One of Israel is one of Isaiah\u2019s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
tn Heb \u201cthey are estranged backward.\u201d The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse."}, {"pk": 2842398, "translation": "NET", "book": 23, "chapter": 1, "verse": 5, "text": "Why do you insist on being battered? Why do you continue to rebel? Your head has a massive wound, your whole body is weak.", "comment": "tn Heb \u201call the head is ill\u201d; NRSV \u201cthe whole head is sick\u201d; CEV \u201cYour head is badly bruised.\u201d
sn In vv. 5\u20139 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).
tn Heb \u201cand all the heart is faint.\u201d The \u201cheart\u201d here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).
tn Heb \u201cWhy are you still beaten? [Why] do you continue rebellion?\u201d The rhetorical questions express the prophet\u2019s disbelief over Israel\u2019s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: \u201cWhy do you still wish to be struck that you persist in revolt?\u201d"}, {"pk": 2842399, "translation": "NET", "book": 23, "chapter": 1, "verse": 6, "text": "From the soles of your feet to your head, there is no spot that is unharmed. There are only bruises, cuts, and open wounds. They have not been cleansed or bandaged, nor have they been treated with olive oil.", "comment": "tn Heb \u201cthere is not in it health\u201d; NAB \u201cthere is no sound spot.\u201d
sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.
tn Heb \u201csoftened\u201d (so NASB, NRSV); NIV \u201csoothed.\u201d
tn Heb \u201cpressed out.\u201d"}, {"pk": 2842400, "translation": "NET", "book": 23, "chapter": 1, "verse": 7, "text": "Your land is devastated, your cities burned with fire. Right before your eyes your crops are being destroyed by foreign invaders. They leave behind devastation and destruction.", "comment": "tn Heb \u201cAs for your land, before you foreigners are devouring it.\u201d
tn Heb \u201cand [there is] devastation like an overthrow by foreigners.\u201d The comparative preposition \u05db\u05bc\u05b0 (k\u00ff, \u201clike, as\u201d) has here the rhetorical nuance, \u201cin every way like.\u201d The point is that the land has all the earmarks of a destructive foreign invasion because that is what has indeed happened. One could paraphrase, \u201cit is desolate as it can only be when foreigners destroy.\u201d On this use of the preposition in general, see GKC 376 \u00a7118.x. Many also prefer to emend \u201cforeigners\u201d here to \u201cSodom,\u201d though there is no external attestation for such a reading in the mss or ancient versions. Such an emendation finds support from the following context (vv. 9\u201310) and usage of the preceding noun \u05de\u05b7\u05d4\u05b0\u05e4\u05bc\u05b5\u05db\u05b8\u05d4 (mahpekhah, \u201coverthrow\u201d). In its five other uses, this noun is associated with the destruction of Sodom. If one accepts the emendation, then one might translate, \u201cthe devastation resembles the destruction of Sodom.\u201d"}, {"pk": 2842401, "translation": "NET", "book": 23, "chapter": 1, "verse": 8, "text": "Daughter Zion is left isolated, like a hut in a vineyard, or a shelter in a cucumber field; she is a besieged city.", "comment": "tn Heb \u201cdaughter of Zion\u201d (so KJV, NASB, NIV). The genitive is appositional, identifying precisely which daughter is in view. By picturing Zion as a daughter, the prophet emphasizes her helplessness and vulnerability before the enemy.
tn Heb \u201clike a city besieged.\u201d Unlike the preceding two comparisons, which are purely metaphorical, this third one identifies the reality of Israel\u2019s condition. In this case the comparative preposition, as in v. 7b, has the force, \u201cin every way like,\u201d indicating that all the earmarks of a siege are visible because that is indeed what is taking place. The verb form in MT is Qal passive participle of \u05e0\u05b8\u05e6\u05b7\u05e8 (natsar, \u201cguard\u201d), but since this verb is not often used of a siege (see BDB 666 s.v. I \u05e0\u05b8\u05e6\u05b7\u05e8), some prefer to repoint the form as a Niphal participle from II \u05e6\u05d5\u05bc\u05e8 (tsur, \u201cbesiege\u201d). However, the latter is not attested elsewhere in the Niphal (see BDB 848 s.v. II \u05e6\u05d5\u05bc\u05e8)."}, {"pk": 2842402, "translation": "NET", "book": 23, "chapter": 1, "verse": 9, "text": "If the LORD who commands armies had not left us a few survivors, we would have quickly become like Sodom, we would have become like Gomorrah.", "comment": "tn Traditionally, \u201cthe Lord of hosts.\u201d The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.
tc The translation assumes that \u05db\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05d8 (kim\u2019at, \u201cquickly,\u201d literally, \u201clike a little\u201d) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, \u201cIf the Lord who commands armies had not left us a few survivors.\u201d If \u05db\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05d8 goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom."}, {"pk": 2842403, "translation": "NET", "book": 23, "chapter": 1, "verse": 10, "text": "Listen to the LORD\u2019s word, you leaders of Sodom! Pay attention to our God\u2019s rebuke, people of Gomorrah!", "comment": "tn Heb \u201cto the instruction of our God.\u201d In this context, which is highly accusatory and threatening, \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah, \u201claw, instruction\u201d) does not refer to mere teaching, but to corrective teaching and rebuke.
sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom\u2019s, that must mean that the sin which prompted the judgment is comparable as well."}, {"pk": 2842404, "translation": "NET", "book": 23, "chapter": 1, "verse": 11, "text": "\u201cOf what importance to me are your many sacrifices?\u201d says the LORD. \u201cI am stuffed with burnt sacrifices of rams and the fat from steers. The blood of bulls, lambs, and goats I do not want.", "comment": "tn The verb \u05e9\u05c2\u05b8\u05d1\u05b7\u05e2 (sava\u2019, \u201cbe satisfied, full\u201d) is often used of eating and/or drinking one\u2019s fill. See BDB 959 s.v. \u05e9\u05c2\u05b8\u05d1\u05b7\u05e2. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.
tn Heb \u201cWhy to me the multitude of your sacrifices?\u201d The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God\u2019s indictment: \u201cBut we are offering the sacrifices you commanded!\u201dsn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. 2\u20133), but they might respond that they have brought him many sacrifices. So he points out that he requires social justice first and foremost, not empty ritual.
sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God\u2019s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more."}, {"pk": 2842405, "translation": "NET", "book": 23, "chapter": 1, "verse": 12, "text": "When you enter my presence, do you actually think I want this \u2014 animals trampling on my courtyards?", "comment": "tn Heb \u201cWhen you come to appear before me, who requires this from your hand, trampling of my courtyards?\u201d The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb \u201ctrample\u201d probably refers to the eager worshipers and their sacrificial animals walking around in the temple area."}, {"pk": 2842406, "translation": "NET", "book": 23, "chapter": 1, "verse": 13, "text": "Do not bring any more meaningless offerings; I consider your incense detestable! You observe new moon festivals, Sabbaths, and convocations, but I cannot tolerate sin-stained celebrations!", "comment": "sn Notice some of the other practices that Yahweh regards as \u201cdetestable\u201d: homosexuality (Lev 18:22\u201330; 20:13), idolatry (Deut 7:25; 13:15), human sacrifice (Deut 12:31), eating ritually unclean animals (Deut 14:3\u20138), sacrificing defective animals (Deut 17:1), engaging in occult activities (Deut 18:9\u201314), and practicing ritual prostitution (1 Kgs 14:23).
tn Or \u201cworthless\u201d (NASB, NCV, CEV); KJV, ASV \u201cvain.\u201d
tn Heb \u201csin and assembly\u201d (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people\u2019s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16\u201317)."}, {"pk": 2842407, "translation": "NET", "book": 23, "chapter": 1, "verse": 14, "text": "I hate your new moon festivals and assemblies; they are a burden that I am tired of carrying."}, {"pk": 2842408, "translation": "NET", "book": 23, "chapter": 1, "verse": 15, "text": "When you spread out your hands in prayer, I look the other way; when you offer your many prayers, I do not listen, because your hands are covered with blood.", "comment": "tn Heb \u201cI close my eyes from you.\u201d
sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, \u201ckilled\u201d their victims."}, {"pk": 2842409, "translation": "NET", "book": 23, "chapter": 1, "verse": 16, "text": "Wash! Cleanse yourselves! Remove your sinful deeds from my sight. Stop sinning!", "comment": "sn Having demonstrated the people\u2019s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.
sn This phrase refers to Israel\u2019s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun \u05b7\u05de\u05e2\u05b7\u05dc\u05b0\u05dc\u05b5\u05d9\u05db\u05b6\u05dd (ma\u2019alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10)."}, {"pk": 2842410, "translation": "NET", "book": 23, "chapter": 1, "verse": 17, "text": "Learn to do what is right! Promote justice! Give the oppressed reason to celebrate! Take up the cause of the orphan! Defend the rights of the widow!", "comment": "tn The precise meaning of this line is uncertain. The translation assumes an emendation of \u05d7\u05b8\u05de\u05d5\u05b9\u05e5 (khamots, \u201coppressor [?]\u201d) to \u05d7\u05b8\u05de\u05d5\u05bc\u05e5 (khamuts, \u201coppressed\u201d), a passive participle from II \u05d7\u05b8\u05de\u05b7\u05e5 (khamats, \u201coppress\u201d; HALOT 329 s.v. II \u05d7\u05de\u05e5) and takes the verb II \u05d0\u05b8\u05e9\u05c1\u05b7\u05e8 (\u2019ashar) in the sense of \u201cmake happy\u201d (the delocutive Piel, meaning \u201ccall/pronounce happy,\u201d is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, \u201cset right the oppressor,\u201d but the nuance \u201cset right\u201d is not clearly attested elsewhere for the verb I \u05d0\u05e9\u05c1\u05e8. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning \u201cto lead or guide.\u201d If it can mean to \u201clead\u201d or \u201crebuke/redirect\u201d in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide \u201cthe contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.\u201d
tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider."}, {"pk": 2842411, "translation": "NET", "book": 23, "chapter": 1, "verse": 18, "text": "Come, let\u2019s consider your options,\u201d says the LORD. \u201cThough your sins have stained you like the color red, you can become white like snow; though they are as easy to see as the color scarlet, you can become white like wool.", "comment": "tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).
tn Traditionally, \u201clet us reason together,\u201d but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.
tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
tn Heb \u201cthough your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.\u201d The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people\u2019s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed."}, {"pk": 2842412, "translation": "NET", "book": 23, "chapter": 1, "verse": 19, "text": "If you have a willing attitude and obey, then you will again eat the good crops of the land.", "comment": "tn Heb \u201clisten\u201d; KJV \u201cobedient\u201d; NASB \u201cIf you consent and obey.\u201d"}, {"pk": 2842413, "translation": "NET", "book": 23, "chapter": 1, "verse": 20, "text": "But if you refuse and rebel, you will be devoured by the sword.\u201d Know for certain that the LORD has spoken.", "comment": "tn Heb \u201cfor the mouth of the Lord has spoken.\u201d The introductory \u05db\u05bc\u05b4\u05d9 (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).
sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will \u201ceat\u201d v. 19 (\u05ea\u05bc\u05b9\u05d0\u05db\u05b5\u05dc\u05d5\u05bc [to\u2019khelu], Qal active participle of \u05d0\u05b8\u05db\u05b7\u05dc) God\u2019s blessing, or they can disobey, in which case they will be devoured (Heb \u201ceaten,\u201d \u05ea\u05bc\u05b0\u05d0\u05bb\u05db\u05bc\u05b0\u05dc\u05d5\u05bc, [t\u00ff\u2019ukk\u00fflu], Qal passive/Pual of \u05d0\u05b8\u05db\u05b7\u05dc) by God\u2019s judgment."}, {"pk": 2842414, "translation": "NET", "book": 23, "chapter": 1, "verse": 21, "text": "How tragic that the once-faithful city has become a prostitute! She was once a center of justice, fairness resided in her, but now only murderers.", "comment": "tn Or \u201cassassins.\u201d This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.
tn Heb \u201cHow she has become a prostitute, the faithful city!\u201d The exclamatory \u05d0\u05b5\u05d9\u05db\u05b8\u05d4 (\u2019ekhah, \u201chow!\u201d) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1\u20132). Unlike a number of other OT passages that link references to Israel\u2019s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.
tn Heb \u201cfilled with.\u201d"}, {"pk": 2842415, "translation": "NET", "book": 23, "chapter": 1, "verse": 22, "text": "Your silver has become scum, your beer is diluted with water.", "comment": "tn The pronoun is feminine singular; personified Jerusalem (see v. 21) is addressed.
tn Or \u201cdross.\u201d The word refers to the scum or impurites floating on the top of melted metal.
sn The metaphors of silver becoming impure and beer being watered down picture the moral and ethical degeneration that had occurred in Jerusalem."}, {"pk": 2842416, "translation": "NET", "book": 23, "chapter": 1, "verse": 23, "text": "Your officials are rebels, they associate with thieves. All of them love bribery, and look for payoffs. They do not take up the cause of the orphan, or defend the rights of the widow.", "comment": "sn See the note at v. 17.
sn The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.
tn Or \u201cstubborn\u201d; CEV \u201chave rejected me.\u201d
tn Heb \u201cand companions of\u201d (so KJV, NASB); CEV \u201cfriends of crooks.\u201d
tn Heb \u201cpursue\u201d; NIV \u201cchase after gifts.\u201d
sn Isaiah may have chosen the word for gifts (\u05e9\u05c1\u05b7\u05dc\u05b0\u05de\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd, shalmonim; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd, shalom), they sought after payoffs (\u05e9\u05c1\u05b7\u05dc\u05b0\u05de\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd)."}, {"pk": 2842417, "translation": "NET", "book": 23, "chapter": 1, "verse": 24, "text": "Therefore, the sovereign LORD who commands armies, the powerful ruler of Israel, says this: \u201cAh, I will seek vengeance against my adversaries, I will take revenge against my enemies.", "comment": "tn Heb \u201cconsole myself\u201d (i.e., by getting revenge); NRSV \u201cpour out my wrath on.\u201d
tn Heb \u201cthe powerful [one] of Israel.\u201d
sn The Lord here identifies with the oppressed and comes as their defender and vindicator.
tn Heb \u201cthe master, the Lord who commands armies [traditionally, the Lord of hosts].\u201d On the title \u201cthe Lord who commands armies,\u201d see the note at v. 9."}, {"pk": 2842418, "translation": "NET", "book": 23, "chapter": 1, "verse": 25, "text": "I will attack you; I will purify your metal with flux. I will remove all your slag.", "comment": "tn Heb \u201cturn my hand against you.\u201d The second person pronouns in vv. 25\u201326 are feminine singular. Personified Jerusalem is addressed. The idiom \u201cturn the hand against\u201d has the nuance of \u201cstrike with the hand, attack,\u201d in Ps 81:15 HT (81:14 ET); Ezek 38:12; Am 1:8; Zech 13:7. In Jer 6:9 it is used of gleaning grapes.
sn The metaphor comes from metallurgy; slag is the substance left over after the metallic ore has been refined.
tn Heb \u201cI will purify your dross as [with] flux.\u201d \u201cFlux\u201d refers here to minerals added to the metals in a furnace to prevent oxides from forming. For this interpretation of II \u05d1\u05bc\u05b9\u05e8 (bor), see HALOT 153 s.v. II \u05d1\u05bc\u05b9\u05e8 and 750 s.v. \u05e1\u05b4\u05d9\u05d2."}, {"pk": 2842419, "translation": "NET", "book": 23, "chapter": 1, "verse": 26, "text": "I will reestablish honest judges as in former times, wise advisers as in earlier days. Then you will be called, \u2018The Just City, Faithful Town.\u2019\u201d", "comment": "tn Heb \u201cI will restore your judges as in the beginning; and your counselors as in the beginning.\u201d In this context, where social injustice and legal corruption are denounced (see v. 23), the \u201cjudges\u201d are probably government officials responsible for making legal decisions, while the \u201cadvisers\u201d are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2."}, {"pk": 2842420, "translation": "NET", "book": 23, "chapter": 1, "verse": 27, "text": "Zion will be freed by justice, and her returnees by righteousness.", "comment": "tn Heb \u201cZion will be ransomed with justice.\u201d Both cola in this verse end with similar terms: justice and righteousness (and both are preceded by a \u05d1\u05bc\u05b0 [bet] preposition). At issue is whether these virtues describe the means or result of the deliverance and whether they delineate God\u2019s justice/righteousness or that of the covenant people. If the righteousness of Israelite returnees is in view, the point seems to be that the reestablishment of Zion as a center of justice (God\u2019s people living in conformity with God\u2019s demand for equity and justice) will deliver the city from its past humiliation and restore it to a place of prominence (see 2:2\u20134; cf. E. Kissane, Isaiah, 1:19). Most scholars conclude that \u201crighteousness and \u201cjustice\u201d refers to God alone (J. Ridderbos, Isaiah [BSC], 50; J. Watts, Isaiah [WBC], 1:25; E. J. Young, Isaiah [NICOT], 1:89; cf. NLT, TEV) or serves as a double reference to both divine and human justice and righteousness (J. A. Motyer, The Prophecy of Isaiah, 51; J. N. Oswalt, Isaiah [NICOT], 1:10; H. Wildberger, Isaiah, 1:72). If it refers to both sides of the coin, these terms highlight the objective divine work of redemption and the subjective human response of penitence (Motyer, 51).
sn The third person reference to the Lord in v. 28 indicates that the prophet is again (see vv. 21\u201324a) speaking. Since v. 27 is connected to v. 28 by a conjunction, it is likely that the prophet\u2019s words begin with v. 27.
tc The Hebrew text has, \u201cher repentant ones/returnees with righteousness.\u201d The form \u05e9\u05c1\u05b8\u05d1\u05b6\u05d9\u05d4\u05b8 (shaveha, \u201cher repentant ones\u201d), as pointed in MT, is a masculine plural Qal participle from \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201creturn\u201d). Used substantivally, it refers to the \u201creturning (i.e., repentant) ones.\u201d It is possible that the parallel line (with its allusion to being freed by a ransom payment) suggests that the form be repointed to \u05e9\u05c1\u05b4\u05d1\u05b0\u05d9\u05b8\u05d4\u05bc (shivyah, \u201cher captivity\u201d), a reading that has support from the LXX. Some slightly emend the form to read \u05d5\u05b0\u05e9\u05c1\u05b8\u05d1\u05b8\u05d4 (v\u00ffshavah, \u201cand will return\u201d). According to this view, the verb from the first line applies to the second line as well with the following translation as a result: \u201cshe will be released when fairness is restored.\u201d Regardless, it makes best sense in the context to regard this as a reference to repentant Israelites returning to the land of promise. This understanding provides a better contrast with the rebels and sinners in 1:28."}, {"pk": 2842421, "translation": "NET", "book": 23, "chapter": 1, "verse": 28, "text": "All rebellious sinners will be shattered, those who abandon the LORD will perish.", "comment": "tn Heb \u201cand [there will be] a shattering of rebels and sinners together.\u201d"}, {"pk": 2842422, "translation": "NET", "book": 23, "chapter": 1, "verse": 29, "text": "Indeed, they will be ashamed of the sacred trees you find so desirable; you will be embarrassed because of the sacred orchards where you choose to worship.", "comment": "tn Or \u201cgardens\u201d (so KJV, NASB, NIV, NRSV); NAB \u201cgroves.\u201d
tc The Hebrew text (and the Qumran scroll 1QIsaa) has the third person here, though a few Hebrew mss (and Targums) read the second person, which is certainly more consistent with the following context. The third person form is the more difficult reading and probably original. This disagreement in person has caused some to emend the first verb (3rd plural) to a 2nd plural form (followed by most English translations). The BHS textual apparatus suggests that the 2nd plural form be read even though there is only sparse textual evidence. LXX, Syriac, and the Vulgate change all the 2nd person verbs in 1:29\u201331 to 3rd person verbs. It is likely that the change to a 2nd person form represents an attempt at syntactical harmonization (J. de Waard, Isaiah, 10). The abrupt change from 3rd person to 2nd person may have been intentional for rhetorical impact (GKC 462 \u00a7144.p). The rapid change from exclamation (they did!) to reproach (you desired!) might be regarded as a rhetorical figure focusing attention on the addressees and their conditions (de Waard, 10; E. K\u00f6nig, Stilistik, Rhetorik, Poetik, 239). This use of the 3rd person could also be understood as an impersonal third person: \u201cone will be ashamed\u201d (de Waard, 10). In v. 29 the prophet continues his description of the sinners (v. 28), but then suddenly makes a transition to direct address (switching from 3rd to 2nd person) in the middle of his sentence.
tn The second person pronouns in vv. 29\u201330 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed."}, {"pk": 2842423, "translation": "NET", "book": 23, "chapter": 1, "verse": 30, "text": "For you will be like a tree whose leaves wither, like an orchard that is unwatered.", "comment": "tn Or \u201ca garden\u201d (so KJV, NAB, NASB, NIV, NRSV)."}, {"pk": 2842424, "translation": "NET", "book": 23, "chapter": 1, "verse": 31, "text": "The powerful will be like a thread of yarn, their deeds like a spark; both will burn together, and no one will put out the fire.", "comment": "tn Heb \u201cwill become\u201d (so NASB, NIV)."}, {"pk": 2842425, "translation": "NET", "book": 23, "chapter": 2, "verse": 1, "text": "Here is the message about Judah and Jerusalem that was revealed to Isaiah son of Amoz.", "comment": "tn Heb \u201cthe word which Isaiah son of Amoz saw concerning Judah and Jerusalem.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842426, "translation": "NET", "book": 23, "chapter": 2, "verse": 2, "text": "In the future the mountain of the LORD\u2019s temple will endure as the most important of mountains, and will be the most prominent of hills. All the nations will stream to it,", "comment": "tn Heb \u201cin the end of the days.\u201d This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. \u05b7\u05d0\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea. The verse begins with a verb that functions as a \u201cdiscourse particle\u201d and is not translated. In numerous places throughout the OT, the \u201cto be\u201d verb with a prefixed conjunction (\u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 [v\u00ffhayah] and \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 [vay\u00ffhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.
tn Heb \u201cas the chief of the mountains, and will be lifted up above the hills.\u201d The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.
tn Or \u201cbe established\u201d (KJV, NIV, NRSV)."}, {"pk": 2842427, "translation": "NET", "book": 23, "chapter": 2, "verse": 3, "text": "many peoples will come and say, \u201cCome, let us go up to the LORD\u2019s mountain, to the temple of the God of Jacob, so he can teach us his requirements, and we can follow his standards.\u201d For Zion will be the center for moral instruction; the LORD will issue edicts from Jerusalem.", "comment": "tn Heb \u201cwalk in his ways.\u201d
tn Heb \u201cthe word of the Lord from Jerusalem.\u201d
tn The prefixed verb form with simple vav (\u05d5) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 \u00a739.2.2a).
tn Heb \u201chis ways.\u201d In this context God\u2019s \u201cways\u201d are the standards of moral conduct he decrees that people should live by.
tn The cohortative with vav (\u05d5) after the prefixed verb form indicates the ultimate purpose/goal of their action.
tn Heb \u201cfor out of Zion will go instruction.\u201d"}, {"pk": 2842428, "translation": "NET", "book": 23, "chapter": 2, "verse": 4, "text": "He will judge disputes between nations; he will settle cases for many peoples. They will beat their swords into plowshares, and their spears into pruning hooks. Nations will not take up the sword against other nations, and they will no longer train for war.", "comment": "sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.
sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow."}, {"pk": 2842429, "translation": "NET", "book": 23, "chapter": 2, "verse": 5, "text": "O descendants of Jacob, come, let us walk in the LORD\u2019s guiding light.", "comment": "tn Heb \u201chouse,\u201d referring to the family line or descendants (likewise in v. 6).
tn Heb \u201clet\u2019s walk in the light of the Lord.\u201d In this context, which speaks of the Lord\u2019s instruction and commands, the \u201clight of the Lord\u201d refers to his moral standards by which he seeks to guide his people. One could paraphrase, \u201clet\u2019s obey the Lord\u2019s commands.\u201d"}, {"pk": 2842430, "translation": "NET", "book": 23, "chapter": 2, "verse": 6, "text": "Indeed, O LORD, you have abandoned your people, the descendants of Jacob. For diviners from the east are everywhere; they consult omen readers like the Philistines do. Plenty of foreigners are around.", "comment": "tn The words \u201cO Lord\u201d are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.
tc Heb \u201cthey are full from the east.\u201d Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel\u2019s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note \u201comen readers\u201d in 5:6c), many suggest that \u05e7\u05b9\u05e1\u05b0\u05de\u05b4\u05d9\u05dd (qos\u00ffmim, \u201cdiviners\u201d) or \u05de\u05b4\u05e7\u05b0\u05e1\u05b8\u05dd (miqsam, \u201cdivination\u201d) has been accidentally omitted. Homoioteleuton could account for the omission of an original \u05e7\u05b9\u05e1\u05b0\u05de\u05b4\u05d9\u05dd (note how this word and the following \u05de\u05b4\u05e7\u05b6\u05bc\u05d3\u05b6\u05dd [miqqedem, \u201cfrom the east\u201d] both end in mem); an original \u05de\u05b4\u05e7\u05b0\u05e1\u05b8\u05dd could have fallen out by homoioarcton (note how this word and the following \u05de\u05b4\u05e7\u05bc\u05b6\u05d3\u05b6\u05dd both begin with mem).
tn Heb \u201cand omen readers like the Philistines.\u201d Through this line and the preceding, the prophet contends that Israel has heavily borrowed the pagan practices of the east and west (in violation of Lev 19:26; Deut 18:9\u201314).
tn Heb \u201cand with the children of foreigners they [?].\u201d The precise meaning of the final word is uncertain. Some take this verb (I \u05e9\u05c2\u05b8\u05e4\u05b7\u05e7, safaq) to mean \u201cslap,\u201d supply the object \u201chands,\u201d and translate, \u201cthey slap [hands] with foreigners\u201d; HALOT 1349 s.v. I \u05e9\u05c2\u05e4\u05e7. This could be a reference to foreign alliances. This translation has two disadvantages: It requires the conjectural insertion of \u201chands\u201d and the use of this verb with its object prefixed with a \u05d1\u05bc\u05b0 (bet) preposition with this meaning does not occur elsewhere. The other uses of this verb refer to clapping at someone, an indication of hostility. The translation above assumes the verb is derived from II \u05e9\u05c2\u05e4\u05e7 (\u201cto suffice,\u201d attested in the Qal in 1 Kgs 20:10; HALOT 1349 s.v. II \u05e9\u05c2\u05e4\u05e7). In this case the point is that a sufficient number of foreigners (in this case, too many!) live in the land. The disadvantage of this option is that the preposition prefixed to \u201cthe children of foreigners\u201d does not occur with this verb elsewhere. The chosen translation is preferred since it continues the idea of abundant foreign influence and does not require a conjectural insertion or emendation."}, {"pk": 2842431, "translation": "NET", "book": 23, "chapter": 2, "verse": 7, "text": "Their land is full of gold and silver; there is no end to their wealth. Their land is full of horses; there is no end to their chariots.", "comment": "tn Or \u201ctreasuries\u201d; KJV \u201ctreasures.\u201d
sn Judah\u2019s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16\u201317."}, {"pk": 2842432, "translation": "NET", "book": 23, "chapter": 2, "verse": 8, "text": "Their land is full of worthless idols; they worship the product of their own hands, what their own fingers have fashioned.", "comment": "tn Or \u201cbow down to\u201d (NIV, NRSV)."}, {"pk": 2842433, "translation": "NET", "book": 23, "chapter": 2, "verse": 9, "text": "Men bow down to them in homage, they lie flat on the ground in worship. Don\u2019t spare them!", "comment": "tn Heb \u201cmen bow down, men are low.\u201d Since the verbs \u05e9\u05c1\u05b8\u05d7\u05b8\u05d7 (shakhakh) and \u05e9\u05c1\u05b8\u05e4\u05b7\u05dc (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, \u201cmen will be brought down, men will be humiliated.\u201d However, these prefixed verbal forms with vav (\u05d5) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.
tn Heb \u201cdon\u2019t lift them up.\u201d The idiom \u201clift up\u201d (\u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 with \u05dc\u05b0, nasa\u2019 with preposition lamed) can mean \u201cspare, forgive\u201d (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to \u201clift them up.\u201d"}, {"pk": 2842434, "translation": "NET", "book": 23, "chapter": 2, "verse": 10, "text": "Go up into the rocky cliffs, hide in the ground. Get away from the dreadful judgment of the LORD, from his royal splendor!", "comment": "tn Heb \u201cfrom the dread of the Lord,\u201d that is, from the dread that he produces in the objects of his judgment.\u201d The words \u201cget away\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2842435, "translation": "NET", "book": 23, "chapter": 2, "verse": 11, "text": "Proud men will be brought low, arrogant men will be humiliated; the LORD alone will be exalted in that day.", "comment": "tn Or \u201celevated\u201d; CEV \u201chonored.\u201d
tn Heb \u201cand the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.\u201d The repetition of the verbs \u05e9\u05c1\u05b8\u05e4\u05b7\u05dc (shafal) and \u05e9\u05c1\u05b8\u05d7\u05b8\u05d7 (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who \u201cbow low\u201d before idols will be forced to \u201cbow low\u201d before God when he judges their sin."}, {"pk": 2842436, "translation": "NET", "book": 23, "chapter": 2, "verse": 12, "text": "Indeed, the LORD who commands armies has planned a day of judgment, for all the high and mighty, for all who are proud \u2014 they will be humiliated;", "comment": "tn Or \u201cagainst\u201d (NAB, NASB, NRSV).
tn Heb \u201cindeed [or \u201cfor\u201d] the Lord who commands armies [traditionally, the Lord of hosts] has a day.\u201d"}, {"pk": 2842437, "translation": "NET", "book": 23, "chapter": 2, "verse": 13, "text": "for all the cedars of Lebanon, that are so high and mighty, for all the oaks of Bashan;", "comment": "sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure."}, {"pk": 2842438, "translation": "NET", "book": 23, "chapter": 2, "verse": 14, "text": "for all the tall mountains, for all the high hills,", "comment": "sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15."}, {"pk": 2842439, "translation": "NET", "book": 23, "chapter": 2, "verse": 15, "text": "for every high tower, for every fortified wall,"}, {"pk": 2842440, "translation": "NET", "book": 23, "chapter": 2, "verse": 16, "text": "for all the large ships, for all the impressive ships.", "comment": "tn On the meaning of this word, which appears only here in the Hebrew Bible, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 41-42.sn The ships mentioned in this verse were the best of their class, and therefore an apt metaphor for the proud men being denounced in this speech.
tn Heb \u201cthe ships of Tarshish.\u201d This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
tn Heb \u201cdesirable\u201d; NAB, NIV \u201cstately\u201d; NRSV \u201cbeautiful.\u201d"}, {"pk": 2842441, "translation": "NET", "book": 23, "chapter": 2, "verse": 17, "text": "Proud men will be humiliated, arrogant men will be brought low; the LORD alone will be exalted in that day.", "comment": "tn Or \u201celevated\u201d; NCV \u201cpraised\u201d; CEV \u201chonored.\u201d
tn Heb \u201cand the pride of men will be brought down, and the arrogance of men will be brought low.\u201d As in v. 11, the repetition of the verbs \u05e9\u05c1\u05b8\u05e4\u05b7\u05dc (shafal) and \u05e9\u05c1\u05b8\u05d7\u05b8\u05d7 (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who \u201cbow low\u201d before idols will be forced to \u201cbow low\u201d before God when he judges their sin."}, {"pk": 2842442, "translation": "NET", "book": 23, "chapter": 2, "verse": 18, "text": "The worthless idols will be completely eliminated.", "comment": "tc The verb \u201cpass away\u201d is singular in the Hebrew text, despite the plural subject (\u201cworthless idols\u201d) that precedes. The verb should be emended to a plural; the final vav (\u05d5) has been accidentally omitted by haplography (note the vav at the beginning of the immediately following form).tn Heb \u201cwill completely pass away\u201d; ASV \u201cshall utterly pass away.\u201d"}, {"pk": 2842443, "translation": "NET", "book": 23, "chapter": 2, "verse": 19, "text": "They will go into caves in the rocky cliffs and into holes in the ground, trying to escape the dreadful judgment of the LORD and his royal splendor, when he rises up to terrify the earth.", "comment": "tn Heb \u201cdust\u201d; ASV \u201cinto the holes of the earth.\u201d
tn Heb \u201cfrom the dread of the Lord,\u201d that is, from the dread that he produces in the objects of his judgment.\u201d The words \u201ctrying to escape\u201d are supplied in the translation for stylistic reasons.
tn Or \u201cland.\u201d It is not certain if these verses are describing the judgment of Judah (see vv. 6\u20139) or a more universal judgment on all proud men.
tn The identity of the grammatical subject is unclear. The \u201cidols\u201d could be the subject; they will \u201cgo\u201d into the caves and holes when the idolaters throw them there in their haste to escape God\u2019s judgment (see vv. 20\u201321). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment."}, {"pk": 2842444, "translation": "NET", "book": 23, "chapter": 2, "verse": 20, "text": "At that time men will throw their silver and gold idols, which they made for themselves to worship, into the caves where rodents and bats live,", "comment": "tn Heb \u201cto the shrews and to the bats.\u201d On the meaning of \u05d7\u05b2\u05e4\u05b7\u05e8\u05b0\u05e4\u05bc\u05b8\u05e8\u05b8\u05d4 (khafarparah, \u201cshrew\u201d), see HALOT 341 s.v. \u05d7\u05b2\u05e4\u05b7\u05e8\u05b0\u05e4\u05bc\u05b8\u05e8\u05b8\u05d4. The BHS text as it stands (\u05dc\u05b7\u05d7\u05b0\u05e4\u05bc\u05b9\u05e8 \u05e4\u05bc\u05b5\u05e8\u05d5\u05b9\u05ea, perot lakhpor), makes no sense. Based on Theodotion\u2019s transliteration and a similar reading in the Qumran scroll 1QIsaa, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated \u201cmoles,\u201d \u201cshrews,\u201d or \u201crodents.\u201d
tn Or \u201cin that day\u201d (KJV).
tn Or \u201cbow down to.\u201d"}, {"pk": 2842445, "translation": "NET", "book": 23, "chapter": 2, "verse": 21, "text": "so they themselves can go into the crevices of the rocky cliffs and the openings under the rocky overhangs, trying to escape the dreadful judgment of the LORD and his royal splendor, when he rises up to terrify the earth.", "comment": "tn Or \u201cland.\u201d It is not certain if these verses are describing the judgment of Judah (see vv. 6\u20139) or a more universal judgment on all proud men. Almost all English versions translate \u201cearth,\u201d taking this to refer to universal judgment.
sn The precise point of vv. 20\u201321 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.
tn Heb \u201cfrom the dread of the Lord,\u201d that is, from the dread that he produces in the objects of his judgment.\u201d The words \u201ctrying to escape\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2842446, "translation": "NET", "book": 23, "chapter": 2, "verse": 22, "text": "Stop trusting in human beings, whose life\u2019s breath is in their nostrils. For why should they be given special consideration?"}, {"pk": 2842447, "translation": "NET", "book": 23, "chapter": 3, "verse": 1, "text": "Look, the sovereign LORD who commands armies is about to remove from Jerusalem and Judah every source of security, including all the food and water,", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201csupport and support.\u201d The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 \u00a7122.v.
tn Heb \u201call the support of food, and all the support of water.\u201d
tn Heb \u201cthe master, the Lord who commands armies [traditionally, the Lord of hosts].\u201d On the title \u201cthe Lord who commands armies,\u201d see the note at 1:9."}, {"pk": 2842448, "translation": "NET", "book": 23, "chapter": 3, "verse": 2, "text": "the mighty men and warriors, judges and prophets, omen readers and leaders,", "comment": "tn Heb \u201celder\u201d (so ASV, NAB, NIV, NRSV); NCV \u201colder leaders.\u201d"}, {"pk": 2842449, "translation": "NET", "book": 23, "chapter": 3, "verse": 3, "text": "captains of groups of fifty, the respected citizens, advisers and those skilled in magical arts, and those who know incantations.", "comment": "tn Heb \u201cand the wise with respect to magic.\u201d On the meaning of \u05d7\u05b2\u05e8\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (kharashim, \u201cmagic\u201d), see HALOT 358 s.v. III \u05d7\u05e8\u05e9\u05c1. Some understand here a homonym, meaning \u201ccraftsmen.\u201d In this case, one could translate, \u201cskilled craftsmen\u201d (cf. NIV, NASB).
tn Heb \u201cthe ones lifted up with respect to the face.\u201d For another example of the Hebrew idiom, see 2 Kgs 5:1."}, {"pk": 2842450, "translation": "NET", "book": 23, "chapter": 3, "verse": 4, "text": "The LORD says, \u201cI will make youths their officials; malicious young men will rule over them.", "comment": "tn \u05ea\u05b7\u05e2\u05b2\u05dc\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd (ta\u2019alulim) is often understood as an abstract plural meaning \u201cwantonness, cruelty\u201d (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to \u05e2\u05d5\u05b9\u05dc\u05b0\u05dc\u05b4\u05d9\u05dd (\u2019ol\u00fflim, \u201cchildren\u201d; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the \u201cleaders\u201d who are left behind in the wake of God\u2019s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.
tn The words \u201cthe Lord says\u201d are supplied in the translation for clarification. The prophet speaks in vv. 1\u20133 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord\u2019s words end and the prophet\u2019s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4\u20137 comprise a thematic unity, the quotation probably extends through v. 7."}, {"pk": 2842451, "translation": "NET", "book": 23, "chapter": 3, "verse": 5, "text": "The people will treat each other harshly; men will oppose each other; neighbors will fight. Youths will proudly defy the elderly and riffraff will challenge those who were once respected.", "comment": "tn Heb \u201cman against man, and a man against his neighbor.\u201d
tn Heb \u201cand those lightly esteemed those who are respected.\u201d The verb \u05e8\u05b8\u05d4\u05b7\u05d1 (rahav) does double duty in the parallelism."}, {"pk": 2842452, "translation": "NET", "book": 23, "chapter": 3, "verse": 6, "text": "Indeed, a man will grab his brother right in his father\u2019s house and say, \u2018You own a coat \u2014 you be our leader! This heap of ruins will be under your control.\u2019", "comment": "tn Heb \u201c[in] the house of his father\u201d (so ASV); NIV \u201cat his father\u2019s home.\u201d
tn Heb \u201cyour hand\u201d; NASB \u201cunder your charge.\u201dsn The man\u2019s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.
tn The words \u201cand say\u201d are supplied for stylistic reasons."}, {"pk": 2842453, "translation": "NET", "book": 23, "chapter": 3, "verse": 7, "text": "At that time the brother will shout, \u2018I am no doctor, I have no food or coat in my house; don\u2019t make me a leader of the people!\u2019\u201d", "comment": "tn Or \u201cin that day\u201d (KJV).
tn Heb \u201cwrapper [of wounds]\u201d; KJV, ASV, NRSV \u201chealer.\u201d
tn Heb \u201che will lift up [his voice].\u201d"}, {"pk": 2842454, "translation": "NET", "book": 23, "chapter": 3, "verse": 8, "text": "Jerusalem certainly stumbles, Judah falls, for their words and their actions offend the LORD; they rebel against his royal authority.", "comment": "tn Heb \u201cto rebel [against] the eyes of his majesty.\u201d The word \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 (kavod) frequently refers to the Lord\u2019s royal splendor that is an outward manifestation of his authority as king.
tn Heb \u201cfor their tongue and their deeds [are] to the Lord.\u201d"}, {"pk": 2842455, "translation": "NET", "book": 23, "chapter": 3, "verse": 9, "text": "The look on their faces testifies to their guilt; like the people of Sodom they openly boast of their sin. Too bad for them! For they bring disaster on themselves.", "comment": "tn Heb \u201cwoe to their soul.\u201d
sn This refers to their proud, arrogant demeanor.
tn Heb \u201ctheir sin, like Sodom, they declare, they do not conceal [it].\u201d
tn Heb \u201canswers against them\u201d; NRSV \u201cbears witness against them.\u201d"}, {"pk": 2842456, "translation": "NET", "book": 23, "chapter": 3, "verse": 10, "text": "Tell the innocent it will go well with them, for they will be rewarded for what they have done.", "comment": "tn Heb \u201cthat it is good.\u201d
tn Or \u201cthe righteous\u201d (KJV, NASB, NIV, TEV); NLT \u201cthose who are godly.\u201d
tn Heb \u201cfor the fruit of their deeds they will eat.\u201d"}, {"pk": 2842457, "translation": "NET", "book": 23, "chapter": 3, "verse": 11, "text": "Too bad for the wicked sinners! For they will get exactly what they deserve.", "comment": "tn Heb \u201cfor the work of his hands will be done to him.\u201d"}, {"pk": 2842458, "translation": "NET", "book": 23, "chapter": 3, "verse": 12, "text": "Oppressors treat my people cruelly; creditors rule over them. My people\u2019s leaders mislead them; they give you confusing directions.", "comment": "tn Heb \u201cand the way of your paths they confuse.\u201d The verb \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2 (bala\u2019, \u201cconfuse\u201d; HALOT 135 s.v. I \u05d1\u05dc\u05e2) is a homonym of the more common \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2 (\u201cswallow\u201d; see HALOT 134 s.v. \u05d1\u05dc\u05e2).
tc The Hebrew text appears to read literally, \u201cMy people, his oppressors, he deals severely, and women rule over them.\u201d The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of \u05e0\u05b9\u05d2\u05b0\u05e9\u05c2\u05b8\u05d9\u05d5 (nog\u00ffsayv, \u201chis oppressors\u201d) to \u05e0\u05b9\u05d2\u05b0\u05e9\u05c2\u05b4\u05d9\u05dd (nog\u00ffshim, \u201coppressors\u201d) by moving the mem (\u05dd) on the following form to the end of the word and dropping the vav (\u05d5) as virtually dittographic; (2) an emendation of \u05de\u05b0\u05e2\u05d5\u05b9\u05dc\u05b5\u05dc (m\u00ff\u2019olel, a singular participle that does not agree with the preceding plural subject) to \u05e2\u05b9\u05dc\u05b0\u05dc\u05d5\u05bc (\u2019ol\u00fflu), a third plural Poel perfect from \u05e2\u05b8\u05dc\u05b7\u05dc (\u2019alal, \u201cdeal severely\u201d; note that the following form begins with a vav [\u05d5]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of \u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd (nashim, \u201cwomen\u201d) to \u05e0\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd (noshim, \u201ccreditors\u201d; a participle from \u05e0\u05b8\u05e9\u05c1\u05b7\u05d0, nasa\u2019). Another option is to emend \u05de\u05b0\u05e2\u05d5\u05b9\u05dc\u05b5\u05dc to \u05e2\u05d5\u05b9\u05dc\u05b0\u05dc\u05b4\u05d9\u05dd (\u2019ol\u00fflim, \u201cchildren\u201d) and read, \u201cMy people\u2019s oppressors are children; women rule over them.\u201d In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community \u2013 children and women. (The text reflects the ancient Israelite patriarchal mindset.)
sn This may refer to the prophet or to the Lord."}, {"pk": 2842459, "translation": "NET", "book": 23, "chapter": 3, "verse": 13, "text": "The LORD takes his position to judge; he stands up to pass sentence on his people.", "comment": "tc The Hebrew text has \u201cnations,\u201d but the preceding and following contexts make it clear that the Lord is judging his covenant people. \u05e2\u05b8\u05de\u05b4\u05d9\u05dd (\u2019amim) should be changed (with support from the LXX) to \u05e2\u05de\u05d5. The final mem (\u05dd) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (\u05d5) was then misread as a yod (\u05d9)."}, {"pk": 2842460, "translation": "NET", "book": 23, "chapter": 3, "verse": 14, "text": "The LORD comes to pronounce judgment on the leaders of his people and their officials. He says, \u201cIt is you who have ruined the vineyard! You have stashed in your houses what you have stolen from the poor.", "comment": "tn The words \u201che says\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cthe plunder of the poor [is] in your houses\u201d (so NASB).
sn The vineyard is a metaphor for the nation here. See 5:1\u20137.
tn The verb \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar, \u201cgraze, ruin\u201d; HALOT 146 s.v. II \u05d1\u05e2\u05e8) is a homonym of the more common \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar, \u201cburn\u201d; see HALOT 145 s.v. I \u05d1\u05e2\u05e8).
tn The pronominal element is masculine plural; the leaders are addressed."}, {"pk": 2842461, "translation": "NET", "book": 23, "chapter": 3, "verse": 15, "text": "Why do you crush my people and grind the faces of the poor?\u201d The sovereign LORD who commands armies has spoken.", "comment": "tn Heb \u201cthe master, the Lord who commands armies [traditionally, the Lord of hosts].\u201d On the title \u201cthe Lord who commands armies,\u201d see the note at 1:9.sn The use of this title, which also appears in v. 1, forms an inclusio around vv. 1\u201315. The speech begins and ends with a reference to \u201cthe master, the Lord who commands armies.\u201d
sn The rhetorical question expresses the Lord\u2019s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner."}, {"pk": 2842462, "translation": "NET", "book": 23, "chapter": 3, "verse": 16, "text": "The LORD says, \u201cThe women of Zion are proud. They walk with their heads high and flirt with their eyes. They skip along and the jewelry on their ankles jingles.", "comment": "tn Heb \u201cdaughters\u201d (so KJV, NAB, NRSV).
tn Heb \u201cwith an outstretched neck.\u201d They proudly hold their heads high so that others can see the jewelry around their necks.
tn Heb \u201cwalking and skipping, they walk.\u201d
tn Heb \u201cand with their feet they jingle.\u201d"}, {"pk": 2842463, "translation": "NET", "book": 23, "chapter": 3, "verse": 17, "text": "So the sovereign master will afflict the foreheads of Zion\u2019s women with skin diseases, the LORD will make the front of their heads bald.\u201d", "comment": "tn Or \u201ca scab\u201d (KJV, ASV); NIV, NCV, CEV \u201csores.\u201d
tn In the Hebrew text vv. 16\u201317 and one long sentence, \u201cBecause the daughters of Zion are proud and walk\u2026, the sovereign master will afflict\u2026.\u201d In v. 17 the Lord refers to himself in the third person.
tn The precise meaning of this line is unclear because of the presence of the rare word \u05e4\u05bc\u05b9\u05ea (pot). Since the verb in the line means \u201clay bare, make naked,\u201d some take \u05e4\u05bc\u05b9\u05ea as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun \u05e4\u05bc\u05b9\u05ea appears, with the apparent meaning \u201csocket.\u201d) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes \u05e4\u05bc\u05b9\u05ea as \u201cforehead.\u201d
tn The Hebrew term translated \u201csovereign master\u201d here and in v. 18 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201cthe daughters of Zion.\u201d"}, {"pk": 2842464, "translation": "NET", "book": 23, "chapter": 3, "verse": 18, "text": "At that time the sovereign master will remove their beautiful ankle jewelry, neck ornaments, crescent shaped ornaments,", "comment": "tn Or \u201cin that day\u201d (KJV).
sn The translation assumes that the direct quotation ends with v. 17. The introductory formula \u201cin that day\u201d and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.
tn Or \u201cthe beauty of [their] ankle jewelry.\u201d"}, {"pk": 2842465, "translation": "NET", "book": 23, "chapter": 3, "verse": 19, "text": "earrings, bracelets, veils,"}, {"pk": 2842466, "translation": "NET", "book": 23, "chapter": 3, "verse": 20, "text": "headdresses, ankle ornaments, sashes, sachets, amulets,", "comment": "tn Heb \u201chouses of breath.\u201d HALOT 124 s.v. \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea defines them as \u201cscent-bottles\u201d; cf. NAB, NRSV \u201cperfume boxes.\u201d"}, {"pk": 2842467, "translation": "NET", "book": 23, "chapter": 3, "verse": 21, "text": "rings, nose rings,"}, {"pk": 2842468, "translation": "NET", "book": 23, "chapter": 3, "verse": 22, "text": "festive dresses, robes, shawls, purses,"}, {"pk": 2842469, "translation": "NET", "book": 23, "chapter": 3, "verse": 23, "text": "garments, vests, head coverings, and gowns.", "comment": "tn The precise meaning of many of the words in this list is uncertain.sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor."}, {"pk": 2842470, "translation": "NET", "book": 23, "chapter": 3, "verse": 24, "text": "A putrid stench will replace the smell of spices, a rope will replace a belt, baldness will replace braided locks of hair, a sackcloth garment will replace a fine robe, and a prisoner\u2019s brand will replace beauty.", "comment": "tn Heb \u201cand it will be in place of spices there will be a stench.\u201d The nouns for \u201cspices\u201d and \u201cstench\u201d are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842471, "translation": "NET", "book": 23, "chapter": 3, "verse": 25, "text": "Your men will fall by the sword, your strong men will die in battle.", "comment": "tn The pronoun is feminine singular, suggesting personified Zion, as representative of its women, is the addressee. The reference to \u201cher gates\u2019 in v. 26 makes this identification almost certain.
tn Heb \u201cyour strength in battle.\u201d The verb in the first clause provides the verbal idea for the second clause."}, {"pk": 2842472, "translation": "NET", "book": 23, "chapter": 3, "verse": 26, "text": "Her gates will mourn and lament; deprived of her people, she will sit on the ground.", "comment": "tn Heb \u201cshe will be empty, on the ground she will sit.\u201d Jerusalem is personified as a destitute woman who sits mourning the empty city."}, {"pk": 2842473, "translation": "NET", "book": 23, "chapter": 4, "verse": 1, "text": "Seven women will grab hold of one man at that time. They will say, \u201cWe will provide our own food, we will provide our own clothes; but let us belong to you \u2014 take away our shame!\u201d", "comment": "tn Heb \u201ceat\u201d (so NASB, NIV, NRSV); CEV \u201cbuy.\u201d
tn Or \u201cin that day\u201d (ASV).sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.
tn Heb \u201cwear\u201d (so NASB, NRSV); NCV \u201cmake.\u201d
tn Heb \u201conly let your name be called over us.\u201d The Hebrew idiom \u201ccall the name over\u201d indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I \u05b8\u05e7\u05e8\u05b8\u05d0 Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.
sn This refers to the humiliation of being unmarried and childless. The women\u2019s words reflect the cultural standards of ancient Israel, where a woman\u2019s primary duties were to be a wife and mother."}, {"pk": 2842474, "translation": "NET", "book": 23, "chapter": 4, "verse": 2, "text": "At that time the crops given by the LORD will bring admiration and honor; the produce of the land will be a source of pride and delight to those who remain in Israel.", "comment": "tn Heb \u201cand the vegetation of the Lord will become beauty and honor.\u201d Many English versions understand the phrase \u05e6\u05b6\u05de\u05b7\u05d7 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (tsemakh y\u00ffhvah) as a messianic reference and render it, \u201cthe Branch of the Lord\u201d (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though \u05e6\u05b6\u05de\u05b7\u05d7 (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse \u05e6\u05b6\u05de\u05b7\u05d7 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 corresponds to \u201cproduce of the land,\u201d a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses \u05e6\u05b6\u05de\u05b7\u05d7 refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23\u201324; 32:20; Jer 31:12; Ezek 34:26\u201329; and Amos 9:13\u201314).
tn Heb \u201cand the fruit of the land will become pride and beauty for the remnant of Israel.\u201d
tn Or \u201cin that day\u201d (KJV)."}, {"pk": 2842475, "translation": "NET", "book": 23, "chapter": 4, "verse": 3, "text": "Those remaining in Zion, those left in Jerusalem, will be called \u201choly,\u201d all in Jerusalem who are destined to live.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201call who are written down for life in Jerusalem.\u201d A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.
tn Or \u201cset apart,\u201d cf. CEV \u201cspecial.\u201d"}, {"pk": 2842476, "translation": "NET", "book": 23, "chapter": 4, "verse": 4, "text": "At that time the sovereign master will wash the excrement from Zion\u2019s women, he will rinse the bloodstains from Jerusalem\u2019s midst, as he comes to judge and to bring devastation.", "comment": "tn Heb \u201cwhen\u201d (so KJV, NAB, NASB); CEV \u201cafter\u201d; NRSV \u201conce.\u201d
sn See 1:21 for a related concept.
tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonai).
tn Heb \u201cby a spirit of judgment and by a spirit of burning.\u201d The precise meaning of the second half of the verse is uncertain. \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) can be understood as \u201cwind\u201d in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. \u05e8\u05d5\u05bc\u05d7\u05b7 can also mean \u201cspirit,\u201d in which case the verse may be referring to the Lord\u2019s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar) here means \u201cburning\u201d or \u201csweeping away, devastating.\u201d
tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as \u201cfilth\u201d (e.g., NAB, NIV, NRSV). Ironically in God\u2019s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city\u2019s residents (cf. NLT \u201cmoral filth\u201d)."}, {"pk": 2842477, "translation": "NET", "book": 23, "chapter": 4, "verse": 5, "text": "Then the LORD will create over all of Mount Zion and over its convocations a cloud and smoke by day and a bright flame of fire by night; indeed a canopy will accompany the LORD\u2019s glorious presence.", "comment": "tn Heb \u201cover all the place, Mount Zion.\u201d Cf. NLT \u201cJerusalem\u201d; CEV \u201cthe whole city.\u201d
tn Heb \u201ca cloud by day, and smoke, and brightness of fire, a flame by night.\u201d Though the accents in the Hebrew text suggest otherwise, it might be preferable to take \u201csmoke\u201d with what follows, since one would expect smoke to accompany fire.sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21\u201322; 14:19, 24). In the future age envisioned in Isa 4, the Lord\u2019s protective presence will be a reality.
tn Heb \u201cindeed (or \u201cfor\u201d) over all the glory, a canopy.\u201d This may allude to Exod 40:34\u201335, where a cloud overshadows the meeting tent as it is filled with God\u2019s glory."}, {"pk": 2842478, "translation": "NET", "book": 23, "chapter": 4, "verse": 6, "text": "By day it will be a shelter to provide shade from the heat, as well as safety and protection from the heavy downpour.", "comment": "tn Heb \u201ca shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.\u201d Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena."}, {"pk": 2842479, "translation": "NET", "book": 23, "chapter": 5, "verse": 1, "text": "I will sing to my love \u2014 a song to my lover about his vineyard. My love had a vineyard on a fertile hill.", "comment": "sn Israel, viewing herself as the Lord\u2019s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.
tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, \u05d9\u05b8\u05d3\u05b4\u05d9\u05d3 (yadid) should be translated \u201cmy friend.\u201d The present translation assumes that Israel is singing to the Lord. The word \u05d3\u05d5\u05b9\u05d3 (dod, \u201clover\u201d) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.
tn Heb \u201con a horn, a son of oil.\u201d Apparently \u05e7\u05b6\u05e8\u05b6\u05df (qeren, \u201chorn\u201d) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. \u05e7\u05b6\u05e8\u05b6\u05df; H. Wildberger, Isaiah, 1:180). The expression \u201cson of oil\u201d pictures this hill as one capable of producing olive trees. Isaiah\u2019s choice of \u05e7\u05b6\u05e8\u05b6\u05df, a rare word for hill, may have been driven by paronomastic concerns, i.e., because \u05e7\u05b6\u05e8\u05b6\u05df sounds like \u05db\u05bc\u05b6\u05e8\u05b6\u05dd (kerem, \u201cvineyard\u201d)."}, {"pk": 2842480, "translation": "NET", "book": 23, "chapter": 5, "verse": 2, "text": "He built a hedge around it, removed its stones, and planted a vine. He built a tower in the middle of it, and constructed a winepress. He waited for it to produce edible grapes, but it produced sour ones instead.", "comment": "tn Or, \u201cdug it up\u201d (so NIV); KJV \u201cfenced it.\u2019 See HALOT 810 s.v. \u05e2\u05d6\u05e7.
tn Heb \u201cwild grapes,\u201d i.e., sour ones (also in v. 4).sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3\u20136). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord."}, {"pk": 2842481, "translation": "NET", "book": 23, "chapter": 5, "verse": 3, "text": "So now, residents of Jerusalem, people of Judah, you decide between me and my vineyard!", "comment": "tn Heb \u201cmen,\u201d but in a generic sense.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842482, "translation": "NET", "book": 23, "chapter": 5, "verse": 4, "text": "What more can I do for my vineyard beyond what I have already done? When I waited for it to produce edible grapes, why did it produce sour ones instead?"}, {"pk": 2842483, "translation": "NET", "book": 23, "chapter": 5, "verse": 5, "text": "Now I will inform you what I am about to do to my vineyard: I will remove its hedge and turn it into pasture, I will break its wall and allow animals to graze there.", "comment": "tn Heb \u201cand it will become a trampled place\u201d (NASB \u201ctrampled ground\u201d).
tn Heb \u201cand it will become [a place for] grazing.\u201d \u05d1\u05bc\u05b8\u05e2\u05b7\u05e8 (ba\u2019ar, \u201cgrazing\u201d) is a homonym of the more often used verb \u201cto burn.\u201d"}, {"pk": 2842484, "translation": "NET", "book": 23, "chapter": 5, "verse": 6, "text": "I will make it a wasteland; no one will prune its vines or hoe its ground, and thorns and briers will grow there. I will order the clouds not to drop any rain on it.", "comment": "tn Heb \u201cit will not be pruned or hoed\u201d (so NASB); ASV and NRSV both similar."}, {"pk": 2842485, "translation": "NET", "book": 23, "chapter": 5, "verse": 7, "text": "Indeed Israel is the vineyard of the LORD who commands armies, the people of Judah are the cultivated place in which he took delight. He waited for justice, but look what he got \u2014 disobedience! He waited for fairness, but look what he got \u2014 cries for help!", "comment": "tn Heb \u201cbut, look, a cry for help.\u201d The verb (\u201che waited\u201d) does double duty in the parallelism. \u05e6\u05b0\u05e2\u05b8\u05e7\u05b8\u05d4 (tsa\u2019qah) refers to the cries for help made by the oppressed. It sounds very much like \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah, \u201cfairness\u201d). The sound play draws attention to the point being made; the people have not met the Lord\u2019s expectations.
tn Heb \u201cbut, look, disobedience.\u201d The precise meaning of \u05de\u05b4\u05e9\u05c2\u05b0\u05e4\u05bc\u05b8\u05d7 (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning \u201cbloodshed.\u201d The term is obviously chosen for its wordplay value; it sounds very much like \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat, \u201cjustice\u201d). The sound play draws attention to the point being made; the people have not met the Lord\u2019s expectations.
tn Heb \u201cmen,\u201d but in a generic sense.
tn Heb \u201cthe house of Israel\u201d (so NASB, NIV, NRSV).
tn Or \u201cFor\u201d (KJV, ASV, NASB, NRSV)."}, {"pk": 2842486, "translation": "NET", "book": 23, "chapter": 5, "verse": 8, "text": "Those who accumulate houses are as good as dead, those who also accumulate landed property until there is no land left, and you are the only landowners remaining within the land.", "comment": "tn Heb \u201cWoe [to] those who make a house touch a house.\u201d The exclamation \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe, ah\u201d) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death.
tn Heb \u201cuntil the end of the place\u201d; NASB \u201cuntil there is no more room.\u201d
tn Heb \u201cand you are made to dwell alone in the midst of the land.\u201d
tn Heb \u201c[who] bring a field near a field.\u201dsn This verse does not condemn real estate endeavors per se, but refers to the way in which the rich bureaucrats of Judah accumulated property by exploiting the poor, in violation of the covenantal principle that the land belonged to God and that every family was to have its own portion of land. See the note at 1:23."}, {"pk": 2842487, "translation": "NET", "book": 23, "chapter": 5, "verse": 9, "text": "The LORD who commands armies told me this: \u201cMany houses will certainly become desolate, large, impressive houses will have no one living in them.", "comment": "tn Heb \u201cgreat and good [houses], without a resident.\u201d
tn Heb \u201cin my ears, the Lord who commands armies [traditionally, the Lord of hosts].\u201d"}, {"pk": 2842488, "translation": "NET", "book": 23, "chapter": 5, "verse": 10, "text": "Indeed, a large vineyard will produce just a few gallons, and enough seed to yield several bushels will produce less than a bushel.\u201d", "comment": "tn Heb \u201cone bath.\u201d A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons.
tn Heb \u201ca ten-yoke vineyard.\u201d The Hebrew term \u05e6\u05b6\u05de\u05b6\u05d3 (tsemed, \u201cyoke\u201d) is here a unit of square measure. Apparently a ten-yoke vineyard covered the same amount of land it would take ten teams of oxen to plow in a certain period of time. The exact size is unknown.
tn Heb \u201ca homer.\u201d A homer was a dry measure, the exact size of which is debated. Cf. NCV \u201cten bushels\u201d; CEV \u201cfive bushels.\u201d
tn Heb \u201can ephah.\u201d An ephah was a dry measure; there were ten ephahs in a homer. So this verse envisions major crop failure, where only one-tenth of the anticipated harvest is realized."}, {"pk": 2842489, "translation": "NET", "book": 23, "chapter": 5, "verse": 11, "text": "Those who get up early to drink beer are as good as dead, those who keep drinking long after dark until they are intoxicated with wine.", "comment": "tn Heb \u201c[who] delay until dark, [until] wine enflames them.\u201dsn This verse does not condemn drinking per se, but refers to the carousing lifestyle of the rich bureaucrats, made possible by wealth taken from the poor. Their carousing is not the fundamental problem, but a disgusting symptom of the real disease \u2013 their social injustice.
tn Heb \u201cWoe [to] those who arise early in the morning, [who] chase beer.\u201d"}, {"pk": 2842490, "translation": "NET", "book": 23, "chapter": 5, "verse": 12, "text": "They have stringed instruments, tambourines, flutes, and wine at their parties. So they do not recognize what the LORD is doing, they do not perceive what he is bringing about.", "comment": "tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the \u05db\u05bc\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8 (kinnor, \u201czither\u201d) and \u05e0\u05b6\u05d1\u05b6\u05dc (nevel, \u201charp\u201d).
tn Heb \u201cthe work of the Lord they do not look at, and the work of his hands they do not see.\u201d God\u2019s \u201cwork\u201d can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21)."}, {"pk": 2842491, "translation": "NET", "book": 23, "chapter": 5, "verse": 13, "text": "Therefore my people will be deported because of their lack of understanding. Their leaders will have nothing to eat, their masses will have nothing to drink.", "comment": "tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed.
sn It is not certain if the prophet or the Lord is speaking at this point.
tn Heb \u201cand their masses will be parched [by] thirst.\u201d
tn The third masculine singular suffix refers back to \u201cmy people.\u201d
tn The third masculine singular suffix refers back to \u201cmy people.\u201d
tn Heb \u201cTheir glory will be men of hunger.\u201d \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 (kavod, \u201cglory\u201d) is in opposition to \u05d4\u05b8\u05de\u05d5\u05b9\u05df (hamon, \u201cmasses\u201d) and refers here to the rich and prominent members of the nation. Some prefer to repoint \u05de\u05b0\u05ea\u05b5\u05d9 (m\u00fftey, \u201cmen of\u201d) as \u05de\u05b4\u05ea\u05b5\u05d9 (mitey, \u201cdead ones of\u201d)."}, {"pk": 2842492, "translation": "NET", "book": 23, "chapter": 5, "verse": 14, "text": "So Death will open up its throat, and open wide its mouth; Zion\u2019s dignitaries and masses will descend into it, including those who revel and celebrate within her.", "comment": "tn Heb \u201cso Sheol will make wide its throat, and open its mouth without limit.\u201dsn Death is portrayed in both the OT (Prov 1:12; Hab 2:5) and Canaanite myth as voraciously swallowing up its prey. In the myths Death is portrayed as having \u201ca lip to the earth, a lip to the heavens \u2026 and a tongue to the stars.\u201d (G. R. Driver, Canaanite Myths and Legends, 69, text 5 ii 2-3.) Death describes his own appetite as follows: \u201cBut my appetite is the appetite of lions in the waste\u2026If it is in very truth my desire to consume \u2018clay\u2019 [a reference to his human victims], then in truth by the handfuls I must eat it, whether my seven portions [indicating fullness and completeness] are already in the bowl or whether Nahar [the god of the river responsible for ferrying victims from the land of the living to the land of the dead] has to mix the cup.\u201d (Driver, 68-69, text 5 i 14-22).
tn Heb \u201cand her splendor and her masses will go down, and her tumult and the one who exults in her.\u201d The antecedent of the four feminine singular pronominal suffixes used in v. 14b is unclear. The likely referent is personified Zion/Jerusalem (see 3:25\u201326; 4:4\u20135).
tn Heb \u201cSheol\u201d (so ASV, NASB, NRSV); the underworld, the land of the dead, according to the OT world view. Cf. NAB \u201cthe nether world\u201d; TEV, CEV \u201cthe world of the dead\u201d; NLT \u201cthe grave.\u201d"}, {"pk": 2842493, "translation": "NET", "book": 23, "chapter": 5, "verse": 15, "text": "Men will be humiliated, they will be brought low; the proud will be brought low.", "comment": "tn Heb \u201cmen are brought down, men are brought low, the eyes of pride are brought low.\u201d"}, {"pk": 2842494, "translation": "NET", "book": 23, "chapter": 5, "verse": 16, "text": "The LORD who commands armies will be exalted when he punishes, the sovereign God\u2019s authority will be recognized when he judges.", "comment": "tn Or \u201celevated\u201d; TEV \u201cthe Lord Almighty shows his greatness.\u201d
tn Heb \u201cby judgment/justice.\u201d When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.
tn Heb \u201cThe holy God will be set apart by fairness.\u201d In this context God\u2019s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase \u201cthe sovereign king of Israel\u201d in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.sn The appearance of \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05b8\u05d8 (mishpat, \u201cjustice\u201d) and \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah, \u201cfairness\u201d) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where \u201cjustice\u201d and \u201cfairness\u201d are valued and maintained. God will judge his people for their failure, taking \u201cjustice\u201d and \u201cfairness\u201d into his own hands."}, {"pk": 2842495, "translation": "NET", "book": 23, "chapter": 5, "verse": 17, "text": "Lambs will graze as if in their pastures, amid the ruins the rich sojourners will graze.", "comment": "tn Or \u201cyoung rams\u201d; NIV, NCV \u201csheep\u201d; NLT \u201cflocks.\u201d
tc The Hebrew text reads literally, \u201cand ruins, fatlings, resident aliens, will eat.\u201d This part of the verse has occasioned various suggestions of emendation. The parallelism is tighter if the second line refers to animals grazing. The translation, \u201camid the ruins the fatlings and young sheep graze,\u201d assumes an emendation of \u201cresident aliens\u201d (\u05d2\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd, garim) to \u201cyoung goats/sheep\u201d (\u05d2\u05bc\u05b0\u05d3\u05b7\u05d9\u05b4\u05dd, g\u00ffdayim) \u2013 confusion of dalet and resh is quite common \u2013 and understands \u201cfatlings\u201d and \u201cyoung sheep\u201d taken as a compound subject or as in apposition as the subject of the verb. However, no emendations are necessary if the above translation is correct. The meaning of \u05de\u05b5\u05d7\u05b4\u05d9\u05dd (mekhim) has a significant impact on one\u2019s textual decision and translation. The noun can refer to a sacrificial (\u201cfat\u201d) animal as it does in its only other occurrence (Ps 66:15). However, it could signify the rich of the earth (\u201cthe fat ones of the earth\u201d; Ps 22:29 [MT 30]) using a different word for \u201cfatness\u201d (\u05d3\u05bc\u05b8\u05e9\u05c1\u05b6\u05df, dashen). If so, it serves a figurative reference to the rich. Consequently, the above translation coheres with the first half of the verse. Just as the sheep are out of place grazing in these places (\u201cas in their pasture\u201d), the sojourners would not have expected to have the chance to eat in these locations. Both animals and itinerant foreigners would eat in places not normal for them.sn The image completes the picture begun in v. 14 and adds to the irony. When judgment comes, Sheol will eat up the sinners who frequent the feasts; then the banqueting halls will lie in ruins and only sheep will eat there."}, {"pk": 2842496, "translation": "NET", "book": 23, "chapter": 5, "verse": 18, "text": "Those who pull evil along using cords of emptiness are as good as dead, who pull sin as with cart ropes.", "comment": "sn See the note at v. 8.
tc The Hebrew text reads literally, \u201cWoe to those who pull evil with the ropes of emptiness, and, as [with] ropes of a cart, sin.\u201d Though several textual details are unclear, the basic idea is apparent. The sinners are so attached to their sinful ways (compared here to a heavy load) that they strain to drag them along behind them. If \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (shav\u00ff\u2019, \u201cemptiness\u201d) is retained, it makes a further comment on their lifestyle, denouncing it as one that is devoid of what is right and destined to lead to nothing but destruction. Because \u201cemptiness\u201d does not form a very tight parallel with \u201ccart\u201d in the next line, some emend \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 to \u05e9\u05c2\u05b6\u05d4 (she, \u201csheep\u201d) and \u05e2\u05b2\u05d2\u05b8\u05dc\u05b8\u05d4 (\u2019agalah, \u201ccart\u201d) to \u05e2\u05b5\u05d2\u05b6\u05dc (\u2019egel, \u201ccalf\u201d): \u201cThose who pull evil along with a sheep halter are as good as dead who pull sin with a calf rope\u201d (following the lead of the LXX and improving the internal parallelism of the verse). In this case, the verse pictures the sinners pulling sin along behind them as one pulls an animal with a halter. For a discussion of this view, see J. N. Oswalt, Isaiah (NICOT), 1:163, n. 1. Nevertheless, this emendation is unnecessary. The above translation emphasizes the folly of the Israelites who hold on to their sin (and its punishment) even while they hope for divine intervention."}, {"pk": 2842497, "translation": "NET", "book": 23, "chapter": 5, "verse": 19, "text": "They say, \u201cLet him hurry, let him act quickly, so we can see; let the plan of the Holy One of Israel take shape and come to pass, then we will know it!\u201d", "comment": "sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4.
tn Heb \u201clet his work hurry, let it hasten.\u201d The pronoun \u201chis\u201d refers to God, as the parallel line makes clear. The reference to his \u201cwork\u201d alludes back to v. 12, which refers to his \u2018work\u201d of judgment. With these words the people challenged the prophet\u2019s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.
tn Heb \u201cdraw near\u201d (so NASB); NRSV \u201chasten to fulfillment.\u201d"}, {"pk": 2842498, "translation": "NET", "book": 23, "chapter": 5, "verse": 20, "text": "Those who call evil good and good evil are as good as dead, who turn darkness into light and light into darkness, who turn bitter into sweet and sweet into bitter.", "comment": "tn Heb \u201cWoe [to] those who call.\u201d See the note at v. 8.
sn In this verse the prophet denounces the perversion of moral standards. Darkness and bitterness are metaphors for evil; light and sweetness symbolize uprightness."}, {"pk": 2842499, "translation": "NET", "book": 23, "chapter": 5, "verse": 21, "text": "Those who think they are wise are as good as dead, those who think they possess understanding.", "comment": "tn Heb \u201c[who] before their faces are understanding.\u201dsn Verses 18-21 contain three \u201cwoe-sayings\u201d that are purely accusatory and have no formal announcement of judgment attached (as in the \u201cwoe-sayings\u201d recorded in vv. 8\u201317). While this lack of symmetry is odd, it has a clear rhetorical purpose. Having established a pattern in vv. 8\u201317, the prophet deviates from it in vv. 18\u201321 to grab his audience\u2019s attention. By placing the \u201cwoes\u201d in rapid succession and heaping up the accusatory elements, he highlights the people\u2019s guilt and introduces an element of tension and anticipation. One is reasonably certain that judgment will come, and when it does, it will be devastating. This anticipated devastation is described in frightening detail after the sixth and final woe (see vv. 22\u201330).
tn Heb \u201cWoe [to] the wise in their own eyes.\u201d See the note at v. 8."}, {"pk": 2842500, "translation": "NET", "book": 23, "chapter": 5, "verse": 22, "text": "Those who are champions at drinking wine are as good as dead, who display great courage when mixing strong drinks.", "comment": "tn The language used here is quite sarcastic and paves the way for the shocking description of the enemy army in vv. 25\u201330. The rich leaders of Judah are nothing but \u201cparty animals\u201d who are totally incapable of withstanding real warriors.
tn Heb \u201cWoe [to]\u2026.\u201d See the note at v. 8."}, {"pk": 2842501, "translation": "NET", "book": 23, "chapter": 5, "verse": 23, "text": "They pronounce the guilty innocent for a payoff, they ignore the just cause of the innocent.", "comment": "tn Heb \u201cand the just cause of the innocent ones they turn aside from him.\u201dsn In vv. 22\u201323 the prophet returns to themes with which he opened his speech. The accusatory elements of vv. 8, 11\u201312, 18\u201323 are arranged in a chiastic manner: (A) social injustice (8), (B) carousing (11-12a), (C) spiritual insensitivity (12b) // (C) spiritual insensitivity (18-21), (B) carousing (22), (A) social injustice (23)."}, {"pk": 2842502, "translation": "NET", "book": 23, "chapter": 5, "verse": 24, "text": "Therefore, as flaming fire devours straw, and dry grass disintegrates in the flames, so their root will rot, and their flower will blow away like dust. For they have rejected the law of the LORD who commands armies, they have spurned the commands of the Holy One of Israel.", "comment": "tn Heb \u201ca tongue of fire\u201d (so NASB), referring to a tongue-shaped flame.
sn They are compared to a flowering plant that withers quickly in a hot, arid climate.
tn Heb \u201cthe word.\u201d
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2842503, "translation": "NET", "book": 23, "chapter": 5, "verse": 25, "text": "So the LORD is furious with his people; he lifts his hand and strikes them. The mountains shake, and corpses lie like manure in the middle of the streets. Despite all this, his anger does not subside, and his hand is ready to strike again.", "comment": "tn Heb \u201cthe anger of the Lord rages.\u201d
tn Or \u201cextends\u201d; KJV, ASV \u201che hath stretched forth.\u201d
tn Or \u201cgarbage\u201d (NCV, CEV, NLT); NAB, NASB, NIV \u201crefuse.\u201d
tn Heb \u201cin all this his anger is not turned, and still his hand is outstretched.\u201d"}, {"pk": 2842504, "translation": "NET", "book": 23, "chapter": 5, "verse": 26, "text": "He lifts a signal flag for a distant nation, he whistles for it to come from the far regions of the earth. Look, they come quickly and swiftly.", "comment": "tn Heb \u201che.\u201d Singular forms are used throughout vv. 26\u201330 to describe this nation, but for stylistic reasons the translation uses the plural for these collective singulars.
tc The Hebrew text has literally, \u201cfor nations from a distance.\u201d The following verses use singular forms to describe this nation, so the final mem (\u05dd) on \u05dc\u05b0\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd (l\u00ffgoyim) may be enclitic or dittographic. In the latter case one could read \u05dc\u05b0\u05d2\u05d5\u05b9\u05d9 \u05de\u05b5\u05e8\u05b8\u05d7\u05d5\u05b9\u05e7 (l\u00ffgoy merakhoq, \u201cfor a nation from a distance\u201d; see Deut 28:49; Joel 3:8). Another possibility is to emend the text from \u05dc\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05de\u05b5\u05e8\u05b8\u05d7\u05d5\u05b9\u05e7 (laggoyim merakhoq) to \u05dc\u05b0\u05d2\u05d5\u05b9\u05d9 \u05de\u05b4\u05de\u05bc\u05b6\u05e8\u05b0\u05d7\u05b8\u05e7 (l\u00ffgoy mimmerkhaq, \u201cfor a nation from a distant place\u201d) a phrase which occurs in Jer 5:15. In this case an error of misdivision has occurred in MT, the mem of the prefixed preposition being accidentally taken as a plural ending on the preceding word."}, {"pk": 2842505, "translation": "NET", "book": 23, "chapter": 5, "verse": 27, "text": "None tire or stumble, they don\u2019t stop to nap or sleep. They don\u2019t loosen their belts, or unstrap their sandals to rest.", "comment": "tn Heb \u201cand the belt on his waist is not opened, and the thong of his sandals is not torn in two.\u201d"}, {"pk": 2842506, "translation": "NET", "book": 23, "chapter": 5, "verse": 28, "text": "Their arrows are sharpened, and all their bows are prepared. The hooves of their horses are hard as flint, and their chariot wheels are like a windstorm.", "comment": "tn Heb \u201cbent\u201d (so KJV, NAB, NASB, NRSV); NIV \u201care strung.\u201d
tn Heb \u201cregarded like flint.\u201d
sn They are like a windstorm in their swift movement and in the way they kick up dust."}, {"pk": 2842507, "translation": "NET", "book": 23, "chapter": 5, "verse": 29, "text": "Their roar is like a lion\u2019s; they roar like young lions. They growl and seize their prey; they drag it away and no one can come to the rescue."}, {"pk": 2842508, "translation": "NET", "book": 23, "chapter": 5, "verse": 30, "text": "At that time they will growl over their prey, it will sound like sea waves crashing against rocks. One will look out over the land and see the darkness of disaster, clouds will turn the light into darkness.", "comment": "tn Heb \u201cover it\u201d; the referent (the prey) has been specified in the translation for clarity.
tn Or \u201cin that day\u201d (KJV).
tn Heb \u201clike the growling of the sea.\u201d
tn Heb \u201cand one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land\u2019s?] clouds.\u201dsn The motif of light turning to darkness is ironic when compared to v. 20. There the sinners turn light (= moral/ethical good) to darkness (= moral/ethical evil). Now ironically the Lord will turn light (= the sinners\u2019 sphere of existence and life) into darkness (= the judgment and death)."}, {"pk": 2842509, "translation": "NET", "book": 23, "chapter": 6, "verse": 1, "text": "In the year of King Uzziah\u2019s death, I saw the sovereign master seated on a high, elevated throne. The hem of his robe filled the temple.", "comment": "sn That is, approximately 740 b.c.
tn The Hebrew term translated \u201csovereign master\u201d here and in vv. 8, 11 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2842510, "translation": "NET", "book": 23, "chapter": 6, "verse": 2, "text": "Seraphs stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, and they used the remaining two to fly.", "comment": "sn Some understand \u201cfeet\u201d here as a euphemistic reference to the genitals.
tn Hebrew \u05e9\u05c2\u05b8\u05e8\u05b8\u05e3 (saraf, \u201cseraph\u201d) literally means \u201cburning one,\u201d perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV \u201cflaming creatures\u201d; NCV \u201cheavenly creatures of fire\u201d). Elsewhere in the OT the word \u201cseraph\u201d refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called \u201cburning ones\u201d because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where \u201cseraphs\u201d are snakes describe them as \u201cflying\u201d (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29."}, {"pk": 2842511, "translation": "NET", "book": 23, "chapter": 6, "verse": 3, "text": "They called out to one another, \u201cHoly, holy, holy is the Lord who commands armies! His majestic splendor fills the entire earth!\u201d", "comment": "tn Some have seen a reference to the Trinity in the seraphs\u2019 threefold declaration, \u201choly, holy, holy.\u201d This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 \u00a712.5a; and GKC 431-32 \u00a7133.k.) By repeating the word \u201choly,\u201d the seraphs emphasize the degree of the Lord\u2019s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)sn Or \u201cThe Lord who commands armies has absolute sovereign authority!\u201d The basic sense of the word \u201choly\u201d is \u201cset apart from that which is commonplace, special, unique.\u201d In this context the Lord\u2019s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is \u201cset apart\u201d from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as \u201cthe king\u201d in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is \u201cset apart\u201d from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king\u2019s presence.
tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9."}, {"pk": 2842512, "translation": "NET", "book": 23, "chapter": 6, "verse": 4, "text": "The sound of their voices shook the door frames, and the temple was filled with smoke.", "comment": "tn On the phrase \u05d0\u05b7\u05de\u05bc\u05d5\u05b9\u05ea \u05d4\u05b7\u05e1\u05bc\u05b4\u05e4\u05bc\u05b4\u05d9\u05dd (\u2019ammot hassippim, \u201cpivots of the frames\u201d) see HALOT 763 s.v. \u05e1\u05b7\u05e3."}, {"pk": 2842513, "translation": "NET", "book": 23, "chapter": 6, "verse": 5, "text": "I said, \u201cToo bad for me! I am destroyed, for my lips are contaminated by sin, and I live among people whose lips are contaminated by sin. My eyes have seen the king, the LORD who commands armies.\u201d", "comment": "tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from \u05d3\u05bc\u05b8\u05de\u05b7\u05d4 (damah, \u201cbe destroyed\u201d), some take it from a proposed homonymic root \u05d3\u05de\u05d4, which would mean \u201cbe silent.\u201d In this case, one might translate, \u201cI must be silent.\u201d
tn Heb \u201ca man unclean of lips am I.\u201d Isaiah is not qualified to praise the king. His lips (the instruments of praise) are \u201cunclean\u201d because he has been contaminated by sin.
tn Heb \u201cand among a nation unclean of lips I live.\u201d
tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9."}, {"pk": 2842514, "translation": "NET", "book": 23, "chapter": 6, "verse": 6, "text": "But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs."}, {"pk": 2842515, "translation": "NET", "book": 23, "chapter": 6, "verse": 7, "text": "He touched my mouth with it and said, \u201cLook, this coal has touched your lips. Your evil is removed; your sin is forgiven.\u201d", "comment": "tn Or \u201critually cleansed,\u201d or \u201catoned for\u201d (NIV)."}, {"pk": 2842516, "translation": "NET", "book": 23, "chapter": 6, "verse": 8, "text": "I heard the voice of the sovereign master say, \u201cWhom will I send? Who will go on our behalf?\u201d I answered, \u201cHere I am, send me!\u201d", "comment": "tn Heb \u201cfor us.\u201d The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly."}, {"pk": 2842517, "translation": "NET", "book": 23, "chapter": 6, "verse": 9, "text": "He said, \u201cGo and tell these people: \u2018Listen continually, but don\u2019t understand! Look continually, but don\u2019t perceive!\u2019"}, {"pk": 2842518, "translation": "NET", "book": 23, "chapter": 6, "verse": 10, "text": "Make the hearts of these people calloused; make their ears deaf and their eyes blind! Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.\u201d", "comment": "sn Do we take this commission at face value? Does the Lord really want to prevent his people from understanding, repenting, and being healed? Verse 9, which ostensibly records the content of Isaiah\u2019s message, is clearly ironic. As far as we know, Isaiah did not literally proclaim these exact words. The Hebrew imperatival forms are employed rhetorically and anticipate the response Isaiah will receive. When all is said and done, Isaiah might as well preface and conclude every message with these ironic words, which, though imperatival in form, might be paraphrased as follows: \u201cYou continually hear, but don\u2019t understand; you continually see, but don\u2019t perceive.\u201d Isaiah might as well command them to be spiritually insensitive, because, as the preceding and following chapters make clear, the people are bent on that anyway. (This ironic command is comparable to saying to a particularly recalcitrant individual, \u201cGo ahead, be stubborn!\u201d) Verse 10b is also clearly sarcastic. On the surface it seems to indicate Isaiah\u2019s hardening ministry will prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent. Therefore, Isaiah\u2019s preaching was not needed to prevent repentance! Verse 10b reflects the people\u2019s attitude and might be paraphrased accordingly: \u201cOtherwise they might see with their eyes, hear with their ears, understand with their mind, repent, and be restored, and they certainly wouldn\u2019t want that, would they?\u201d Of course, this sarcastic statement may also reveal that the Lord himself is now bent on judgment, not reconciliation. Just as Pharaoh\u2019s rejection of Yahweh\u2019s ultimatum ignited judgment and foreclosed, at least temporarily, any opportunity for repentance, so the Lord may have come to the point where he has decreed to bring judgment before opening the door for repentance once more. The sarcastic statement in verse 10b would be an emphatic way of making this clear. (Perhaps we could expand our paraphrase: \u201cOtherwise they might\u2026repent, and be restored, and they certainly wouldn\u2019t want that, would they? Besides, it\u2019s too late for that!\u201d) Within this sarcastic framework, verse 10a must also be seen as ironic. As in verse 9 the imperatival forms should be taken as rhetorical and as anticipating the people\u2019s response. One might paraphrase: \u201cYour preaching will desensitize the minds of these people, make their hearing dull, and blind their eyes.\u201d From the outset the Lord might as well command Isaiah to harden the people, because his preaching will end up having that effect. Despite the use of irony, we should still view this as a genuine, albeit indirect, act of divine hardening. After all, God did not have to send Isaiah. By sending him, he drives the sinful people further from him, for Isaiah\u2019s preaching, which focuses on the Lord\u2019s covenantal demands and impending judgment upon covenantal rebellion, forces the people to confront their sin and then continues to desensitize them as they respond negatively to the message. As in the case of Pharaoh, Yahweh\u2019s hardening is not arbitrarily imposed on a righteous or even morally neutral object. Rather his hardening is an element of his righteous judgment on recalcitrant sinners. Ironically, Israel\u2019s rejection of prophetic preaching in turn expedites disciplinary punishment, and brings the battered people to a point where they might be ready for reconciliation. The prophesied judgment (cf. 6:11\u201313) was fulfilled by 701 b.c. when the Assyrians devastated the land (a situation presupposed by Isa 1:2\u201320; see especially vv. 4\u20139). At that time the divine hardening had run its course and Isaiah is able to issue an ultimatum (1:19\u201320), one which Hezekiah apparently took to heart, resulting in the sparing of Jerusalem (see Isa 36\u201339 and cf. Jer 26:18\u201319 with Mic 3:12).This interpretation, which holds in balance both Israel\u2019s moral responsibility and the Lord\u2019s sovereign work among his people, is consistent with other pertinent texts both within and outside the Book of Isaiah. Isa 3:9 declares that the people of Judah \u201chave brought disaster upon themselves,\u201d but Isa 29:9\u201310 indicates that the Lord was involved to some degree in desensitizing the people. Zech 7:11\u201312 looks back to the pre-exilic era (cf. v. 7) and observes that the earlier generations stubbornly hardened their hearts, but Ps 81:11\u201312, recalling this same period, states that the Lord \u201cgave them over to their stubborn hearts.\u201d"}, {"pk": 2842519, "translation": "NET", "book": 23, "chapter": 6, "verse": 11, "text": "I replied, \u201cHow long, sovereign master?\u201d He said, \u201cUntil cities are in ruins and unpopulated, and houses are uninhabited, and the land is ruined and devastated,"}, {"pk": 2842520, "translation": "NET", "book": 23, "chapter": 6, "verse": 12, "text": "and the LORD has sent the people off to a distant place, and the very heart of the land is completely abandoned.", "comment": "tn Heb \u201cand great is the abandonment in the midst of the land.\u201d"}, {"pk": 2842521, "translation": "NET", "book": 23, "chapter": 6, "verse": 13, "text": "Even if only a tenth of the people remain in the land, it will again be destroyed, like one of the large sacred trees or an Asherah pole, when a sacred pillar on a high place is thrown down. That sacred pillar symbolizes the special chosen family.\u201d", "comment": "tn The Hebrew text has \u201cwhich in the felling, a sacred pillar in them.\u201d Some take \u05de\u05b7\u05e6\u05bc\u05b6\u05d1\u05b6\u05ea (matsevet) as \u201cstump,\u201d and translate, \u201cwhich, when chopped down, have a stump remaining in them.\u201d But elsewhere \u05de\u05b7\u05e6\u05bc\u05b6\u05d1\u05b6\u05ea refers to a memorial pillar (2 Sam 18:18) and the word resembles \u05de\u05b7\u05e6\u05bc\u05b6\u05d1\u05b8\u05d4 (matsevah, \u201csacred pillar\u201d). \u05d1\u05bc\u05b8\u05dd (bam, \u201cin them\u201d) may be a corruption of \u05d1\u05bc\u05b8\u05de\u05b8\u05d4 (bamah, \u201chigh place\u201d; the Qumran scroll 1QIsaa has \u05d1\u05de\u05d4). \u05d0\u05b3\u05e9\u05c1\u05b6\u05e8 (\u2019asher, \u201cwhich\u201d) becomes a problem in this case, but one might emend the form to \u05d5\u05bc\u05db\u05bc\u05b0\u05d0\u05b2\u05e9\u05c1\u05b5\u05e8\u05b8\u05d4 (uk\u00ff\u2019asherah, \u201cor like an Asherah pole\u201d) and translate, \u201clike one of the large sacred trees or an Asherah pole.\u201d Though the text is difficult, the references to sacred trees and a sacred pillar suggest that the destruction of a high place is in view, an apt metaphor for the judgment of idolatrous Judah.
tn Heb \u201clike a massive tree or like a big tree\u201d (perhaps, \u201clike a terebinth or like an oak\u201d).
tn Or \u201cbe burned\u201d (NRSV); NIV \u201claid waste.\u201d
tn Heb \u201ca holy offspring [is] its sacred pillar.\u201d If \u05de\u05b7\u05e6\u05bc\u05b6\u05d1\u05b6\u05ea (matsevet) is taken as \u201cstump,\u201d one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if \u05de\u05b7\u05e6\u05bc\u05b6\u05d1\u05b6\u05ea is taken as \u201csacred pillar\u201d (\u05de\u05b7\u05e6\u05bc\u05b6\u05d1\u05b8\u05d4, matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case \u201choly offspring\u201d alludes to God\u2019s ideal for his covenant people, the offspring of the patriarchs. Ironically that \u201choly\u201d nation is more like a \u201csacred pillar\u201d and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism."}, {"pk": 2842522, "translation": "NET", "book": 23, "chapter": 7, "verse": 1, "text": "During the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem to do battle, but they were unable to prevail against it.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Or perhaps, \u201cbut they were unable to attack it.\u201d This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that \u201cthey were not able to battle against them\u201d must refer to the inability to conquer Ahaz."}, {"pk": 2842523, "translation": "NET", "book": 23, "chapter": 7, "verse": 2, "text": "It was reported to the family of David, \u201cSyria has allied with Ephraim.\u201d They and their people were emotionally shaken, just as the trees of the forest shake before the wind.", "comment": "tn Heb \u201chouse.\u201d In this context the \u201chouse of David\u201d includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7\u20138, 10, 12, for a similar use of the phrase.
tn Heb \u201crests upon.\u201d Most understand the verb as \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201crest\u201d), but HALOT 685 s.v. II \u05e0\u05d7\u05d4 proposes that this is a hapax legomenon which means \u201cstand by.\u201d
tn Heb \u201cand his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.\u201d The singular pronoun \u201chis\u201d is collective, referring to the Davidic house/family. \u05dc\u05b5\u05d1\u05b8\u05d1 (levav, \u201cheart\u201d) here refers to the seat of the emotions."}, {"pk": 2842524, "translation": "NET", "book": 23, "chapter": 7, "verse": 3, "text": "So the LORD told Isaiah, \u201cGo out with your son Shear-jashub and meet Ahaz at the end of the conduit of the upper pool which is located on the road to the field where they wash and dry cloth.", "comment": "tn Heb \u201cthe field of the washer\u201d; traditionally \u201cthe fuller\u2019s field\u201d (so KJV, NAB, NASB, NRSV); NIV \u201cthe Washerman\u2019s Field.\u201d
tn The name means \u201ca remnant will return.\u201d Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated."}, {"pk": 2842525, "translation": "NET", "book": 23, "chapter": 7, "verse": 4, "text": "Tell him, \u2018Make sure you stay calm! Don\u2019t be afraid! Don\u2019t be intimidated by these two stubs of smoking logs, or by the raging anger of Rezin, Syria, and the son of Remaliah.", "comment": "sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.
tn Heb \u201cguard yourself and be quiet,\u201d but the two verbs should be coordinated.
tn Heb \u201cand let not your heart be weak\u201d; ASV \u201cneither let thy heart be faint.\u201d"}, {"pk": 2842526, "translation": "NET", "book": 23, "chapter": 7, "verse": 5, "text": "Syria has plotted with Ephraim and the son of Remaliah to bring about your demise.", "comment": "tn This sentence opens with the conjunction \u05d9\u05b7\u05e2\u05b7\u05df \u05db\u05bc\u05b4\u05d9 (ya\u2019an ki, \u201cbecause\u201d). Consequently some take vv. 5\u20136 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5\u20136 give the basis for the Lord\u2019s announcement in vv. 7\u20139. The conjunction \u05d9\u05b7\u05e2\u05b7\u05df \u05db\u05bc\u05b4\u05d9 here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment."}, {"pk": 2842527, "translation": "NET", "book": 23, "chapter": 7, "verse": 6, "text": "They say, \u201cLet\u2019s attack Judah, terrorize it, and conquer it. Then we\u2019ll set up the son of Tabeel as its king.\u201d", "comment": "tn Heb \u201cand we will make the son of Tabeel king in its midst.\u201dsn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370.
tn Heb \u201cand let us break it open for ourselves\u201d; NASB \u201cmake for ourselves a breach in its walls\u201d; NLT \u201cfight our way into.\u201d"}, {"pk": 2842528, "translation": "NET", "book": 23, "chapter": 7, "verse": 7, "text": "For this reason the sovereign master, the LORD, says: \u201cIt will not take place; it will not happen.", "comment": "tn The Hebrew term translated \u201csovereign master\u201d here and in vv. 14, 19 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2842529, "translation": "NET", "book": 23, "chapter": 7, "verse": 8, "text": "For Syria\u2019s leader is Damascus, and the leader of Damascus is Rezin. Within sixty-five years Ephraim will no longer exist as a nation.", "comment": "tn Heb \u201cEphraim will be too shattered to be a nation\u201d; NIV \u201cto be a people.\u201dsn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to \u201c65 years\u201d remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670 b.c. However, even if the statement is referring to these events, it lacks rhetorical punch in its immediate context and has the earmarks of a later commentary that has been merged with the text in the process of transmission."}, {"pk": 2842530, "translation": "NET", "book": 23, "chapter": 7, "verse": 9, "text": "Ephraim\u2019s leader is Samaria, and Samaria\u2019s leader is the son of Remaliah. If your faith does not remain firm, then you will not remain secure.\u201d", "comment": "tn Heb \u201cif you do not believe, you will not endure.\u201d The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). \u201cBelieve\u201d (\u05ea\u05b7\u05d0\u05b3\u05de\u05b4\u05d9\u05e0\u05d5\u05bc, ta\u2019aminu) is a Hiphil form of the verb \u05d0\u05b8\u05de\u05b8\u05df (\u2019aman); \u201cendure\u201d (\u05ea\u05b5\u05d0\u05b8\u05de\u05b5\u05e0\u05d5\u05bc, te\u2019amenu) is a Niphal form of this same verb."}, {"pk": 2842531, "translation": "NET", "book": 23, "chapter": 7, "verse": 10, "text": "The LORD again spoke to Ahaz:"}, {"pk": 2842532, "translation": "NET", "book": 23, "chapter": 7, "verse": 11, "text": "\u201cAsk for a confirming sign from the LORD your God. You can even ask for something miraculous.\u201d", "comment": "tn Heb \u201cMake it as deep as Sheol or make it high upwards.\u201d These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience."}, {"pk": 2842533, "translation": "NET", "book": 23, "chapter": 7, "verse": 12, "text": "But Ahaz responded, \u201cI don\u2019t want to ask; I don\u2019t want to put the LORD to a test.\u201d", "comment": "tn Ahaz uses the verb \u05e0\u05b8\u05e1\u05b7\u05d4 (nasah, \u201ctest\u201d) in its negative sense of \u201cchallenge, provoke.\u201d However, this is false piety, a smokescreen designed to cover up his lack of faith in the Lord."}, {"pk": 2842534, "translation": "NET", "book": 23, "chapter": 7, "verse": 13, "text": "So Isaiah replied, \u201cPay attention, family of David. Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?", "comment": "tn Heb \u201cand he said.\u201d The subject is unexpressed, but the reference to \u201cmy God\u201d at the end of the verse indicates the prophet is speaking.
tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16\u201317.
sn The address to the \u201chouse of David\u201d is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king\u2019s refusal to claim God\u2019s promise magnifies his lack of faith.
tn Heb \u201chouse.\u201d See the note at v. 2."}, {"pk": 2842535, "translation": "NET", "book": 23, "chapter": 7, "verse": 14, "text": "For this reason the sovereign master himself will give you a confirming sign. Look, this young woman is about to conceive and will give birth to a son. You, young woman, will name him Immanuel.", "comment": "tn The Hebrew term \u05d0\u05d5\u05b9\u05ea (\u2019ot, \u201csign\u201d) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7\u20138, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14\u201317 involves God\u2019s providential control over events and their timing, but not necessarily miraculous intervention.
tn Heb \u201cthe young woman.\u201d The Hebrew article has been rendered as a demonstrative pronoun (\u201cthis\u201d) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet\u2019s interview with Ahaz. Isaiah\u2019s address to the \u201chouse of David\u201d and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (\u201cyou will name\u201d) later in the verse is best explained if addressed to a woman who is present.
tn Traditionally, \u201cvirgin.\u201d Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus\u2019 birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ\u2019s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one\u2019s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (\u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4, \u2019almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun \u05e2\u05b6\u05dc\u05b6\u05dd (\u2019elem, \u201cyoung man\u201d; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated \u201cyoung woman.\u201d The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 (parqenos), which does mean \u201cvirgin\u201d in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew\u2019s usage of the Greek term \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 clearly indicates that from his perspective a virgin birth has taken place.
tn Elsewhere the adjective \u05d4\u05b8\u05e8\u05b8\u05d4 (harah), when used predicatively, refers to a past pregnancy (from the narrator\u2019s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, \u201cthe young woman is pregnant.\u201d In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, \u201cthe young woman is about to conceive.\u201d In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).
tn Heb \u201cand you will call his name.\u201d The words \u201cyoung lady\u201d are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, \u201cshe will call.\u201d However the form (\u05e7\u05b8\u05e8\u05b8\u05d0\u05ea, qara\u2019t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201cto call\u201d), the form used is \u05e7\u05b8\u05e8\u05b0\u05d0\u05b8\u05d4 (qar\u2019ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect \u05e7\u05b8\u05e8\u05b8\u05d0\u05ea does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II \u05e7\u05b8\u05e8\u05b8\u05d0 (\u201cto meet, encounter\u201d). The form \u05e7\u05b8\u05e8\u05b8\u05d0\u05ea (from I \u05e7\u05b8\u05e8\u05b8\u05d0, \u201cto call\u201d) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.
sn The name Immanuel means \u201cGod [is] with us.\u201d"}, {"pk": 2842536, "translation": "NET", "book": 23, "chapter": 7, "verse": 15, "text": "He will eat sour milk and honey, which will help him know how to reject evil and choose what is right.", "comment": "tn Heb \u201cfor his knowing.\u201d Traditionally the preposition has been translated in a temporal sense, \u201cwhen he knows.\u201d However, though the preposition \u05dc\u05b0 (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019, \u201cto know\u201d). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God\u2019s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.
tn Or, perhaps \u201ccream,\u201d frequently, \u201ccurds\u201d (NAB, NASB, NIV, NRSV, NLT); KJV, ASV \u201cbutter\u201d; CEV \u201cyogurt.\u201d"}, {"pk": 2842537, "translation": "NET", "book": 23, "chapter": 7, "verse": 16, "text": "Here is why this will be so: Before the child knows how to reject evil and choose what is right, the land whose two kings you fear will be desolate.", "comment": "sn Since \u201ctwo kings\u201d are referred to later in the verse, the \u201cland\u201d must here refer to Syria-Israel.
tn Heb \u201cthe land will be abandoned, which you fear because of its two kings.\u201d After the verb \u05e7\u05d5\u05bc\u05e5 (quts, \u201cloathe, dread\u201d) the phrase \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (mipney, \u201cfrom before\u201d) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).
tn Heb \u201cfor, because.\u201d The particle introduces the entire following context (vv. 16\u201325), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development."}, {"pk": 2842538, "translation": "NET", "book": 23, "chapter": 7, "verse": 17, "text": "The LORD will bring on you, your people, and your father\u2019s family a time unlike any since Ephraim departed from Judah \u2014 the king of Assyria!\u201d", "comment": "sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13\u201314; Job 20:17), verse 16 announces the defeat of Judah\u2019s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz\u2019s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words \u201cthe king of Assyria\u201d are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet\u2019s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, \u201cthe king of Assyria,\u201d stands in apposition to the earlier object \u201cdays,\u201d and specifies who the main character of these coming \u201cdays\u201d will be.
tn Heb \u201cdays\u201d (so KJV, NAB); NASB, NRSV \u201csuch days.\u201d"}, {"pk": 2842539, "translation": "NET", "book": 23, "chapter": 7, "verse": 18, "text": "At that time the LORD will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria.", "comment": "tn Heb \u201cin that day\u201d (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey."}, {"pk": 2842540, "translation": "NET", "book": 23, "chapter": 7, "verse": 19, "text": "All of them will come and make their home in the ravines between the cliffs, and in the crevices of the cliffs, in all the thorn bushes, and in all the watering holes.", "comment": "tn Heb \u201cand shall rest\u201d (so KJV, ASV); NASB, NIV, NRSV \u201cand settle.\u201d
tn The meaning of this word (\u05e0\u05b7\u05d4\u05b2\u05dc\u05b9\u05dc, nahalol) is uncertain; some understand this as referring to another type of thorn bush. For bibliography, see HALOT 676 s.v. I *\u05e0\u05b7\u05d4\u05b2\u05dc\u05b9\u05dc."}, {"pk": 2842541, "translation": "NET", "book": 23, "chapter": 7, "verse": 20, "text": "At that time the sovereign master will use a razor hired from the banks of the Euphrates River, the king of Assyria, to shave the head and the pubic hair; it will also shave off the beard.", "comment": "tn Heb \u201cthe hair of the feet.\u201d The translation assumes that the word \u201cfeet\u201d is used here as a euphemism for the genitals. See BDB 920 s.v. \u05e8\u05b6\u05d2\u05b6\u05dc.
tn Heb \u201cin that day\u201d (so ASV, NASB); KJV \u201cIn the same day.\u201d
tn Heb \u201cthe river\u201d (so KJV); NASB \u201cthe Euphrates.\u201d The name of the river has been supplied in the present translation for clarity."}, {"pk": 2842542, "translation": "NET", "book": 23, "chapter": 7, "verse": 21, "text": "At that time a man will keep alive a young cow from the herd and a couple of goats.", "comment": "tn Heb \u201cin that day.\u201d The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842543, "translation": "NET", "book": 23, "chapter": 7, "verse": 22, "text": "From the abundance of milk they produce, he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey.", "comment": "tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2."}, {"pk": 2842544, "translation": "NET", "book": 23, "chapter": 7, "verse": 23, "text": "At that time every place where there had been a thousand vines worth a thousand shekels will be overrun with thorns and briers.", "comment": "tn Heb \u201cin that day.\u201d The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201cwill become\u201d (so NASB); NAB \u201cshall be turned to.\u201d"}, {"pk": 2842545, "translation": "NET", "book": 23, "chapter": 7, "verse": 24, "text": "With bow and arrow men will hunt there, for the whole land will be covered with thorns and briers.", "comment": "tn Heb \u201cgo\u201d (so NAB, NIV, NRSV); TEV \u201cgo hunting.\u201d
tn Heb \u201cwill be\u201d (so NASB, NRSV).
tn Heb \u201cwith arrows and a bow.\u201d The more common English idiom is \u201cbow[s] and arrow[s].\u201d"}, {"pk": 2842546, "translation": "NET", "book": 23, "chapter": 7, "verse": 25, "text": "They will stay away from all the hills that were cultivated, for fear of the thorns and briers. Cattle will graze there and sheep will trample on them.", "comment": "tn Heb \u201cand it will become a pasture for cattle and a trampling place for sheep.\u201dsn At this point one is able to summarize the content of the \u201csign\u201d (vv. 14\u201315) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, \u201cGod is with us.\u201d Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats\u2019 milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them; but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God\u2019s promises by faith can turn potential blessing into disciplinary judgment.
tn Heb \u201cand all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.\u201d"}, {"pk": 2842547, "translation": "NET", "book": 23, "chapter": 8, "verse": 1, "text": "The LORD told me, \u201cTake a large tablet and inscribe these words on it with an ordinary stylus: \u2018Maher-Shalal-Hash-Baz.\u2019", "comment": "tn Heb \u201cquickly, [the] plunder; it hurries, [the] loot.\u201d The first word (\u05de\u05b7\u05d4\u05b5\u05e8, maher) is either a Piel imperative (\u201churry [to]\u201d) or infinitive (\u201churrying,\u201d or \u201cquickly\u201d). The third word (\u05d7\u05b8\u05e9\u05c1, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root \u05d7\u05d5\u05bc\u05e9\u05c1 (khush, \u201churry\u201d). Perhaps it is best to translate, \u201cOne hastens to the plunder, one hurries to the loot.\u201d In this case \u05de\u05b7\u05d4\u05b5\u05e8 is understood as an infinitive functioning as a verb, the subject of \u05d7\u05d5\u05bc\u05e9\u05c1 is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.
tn Heb \u201cwrite\u201d (so KJV, ASV, NIV, NRSV).
sn Probably made of metal, wood, or leather. See HALOT 193 s.v. \u05d2\u05bc\u05b4\u05dc\u05bc\u05b8\u05d9\u05d5\u05b9\u05df.
tn Heb \u201cwith the stylus of a man.\u201d The significance of the qualifying genitive \u201ca man\u201d is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1."}, {"pk": 2842548, "translation": "NET", "book": 23, "chapter": 8, "verse": 2, "text": "Then I will summon as my reliable witnesses Uriah the priest and Zechariah son of Jeberekiah.\u201d", "comment": "tn The form in the text is a cohortative with prefixed vav (\u05d5), suggesting that the Lord is announcing what he will do. Some prefer to change the verb to an imperative, \u201cand summon as witnesses,\u201d a reading that finds support from the Qumran scroll 1QIsaa. Another option is to point the prefixed conjunction as a vav consecutive and translate, \u201cSo I summoned as witnesses.\u201d In this case Isaiah is recalling his response to the Lord\u2019s commission. In any case, the reference to witnesses suggests that the name and the child who bears it will function as signs."}, {"pk": 2842549, "translation": "NET", "book": 23, "chapter": 8, "verse": 3, "text": "I then had sexual relations with the prophetess; she conceived and gave birth to a son. The LORD told me, \u201cName him Maher-Shalal-Hash-Baz,"}, {"pk": 2842550, "translation": "NET", "book": 23, "chapter": 8, "verse": 4, "text": "for before the child knows how to cry out, \u2018My father\u2019 or \u2018My mother,\u2019 the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria.\u201d", "comment": "map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
sn The child\u2019s name foreshadows what will happen to Judah\u2019s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God\u2019s protective presence with his people."}, {"pk": 2842551, "translation": "NET", "book": 23, "chapter": 8, "verse": 5, "text": "The LORD spoke to me again:"}, {"pk": 2842552, "translation": "NET", "book": 23, "chapter": 8, "verse": 6, "text": "\u201cThese people have rejected the gently flowing waters of Shiloah and melt in fear over Rezin and the son of Remaliah.", "comment": "tn The precise meaning of v. 6 has been debated. The translation above assumes that \u201cthese people\u201d are the residents of Judah and that \u05de\u05b8\u05e9\u05c2\u05d5\u05b9\u05e9\u05c2 (masos) is alternate form of \u05de\u05b8\u05e1\u05d5\u05b9\u05e1 (masos, \u201cdespair, melt\u201d; see HALOT 606 s.v. \u05de\u05e1\u05e1). In this case vv. 7\u20138 in their entirety announce God\u2019s disciplinary judgment on Judah. However, \u201cthese people\u201d could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case \u05de\u05b8\u05e9\u05c2\u05d5\u05b9\u05e9\u05c2 probably means \u201cjoy.\u201d One could translate, \u201cand rejoice over Rezin and the son of Remaliah.\u201d In this case v. 7a announces the judgment of Israel, with vv. 7b\u20138 then shifting the focus to the judgment of Judah.
tn The Hebrew text begins with \u201cbecause.\u201d In the Hebrew text vv. 6\u20137 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.
sn The phrase \u201cwaters of Shiloah\u201d probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God\u2019s presence and blessings."}, {"pk": 2842553, "translation": "NET", "book": 23, "chapter": 8, "verse": 7, "text": "So look, the sovereign master is bringing up against them the turbulent and mighty waters of the Euphrates River \u2014 the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks.", "comment": "tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201cit will go up over all its stream beds and go over all its banks.\u201d
tn Heb \u201cthe mighty and abundant waters of the river.\u201d The referent of \u201cthe river\u201d here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land."}, {"pk": 2842554, "translation": "NET", "book": 23, "chapter": 8, "verse": 8, "text": "It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, O Immanuel.\u201d", "comment": "sn The appearance of the name Immanuel (\u201cGod is with us\u201d) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1\u20132) suggests a sign function for the child (cf. 7:14). As in 7:14\u201316, the removal of Judah\u2019s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17\u201325 and 8:7\u20138 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God\u2019s presence, while the name Maher focuses on the specific nature of God\u2019s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child\u2019s name, but one might again point to Gen 35:18 for a precedent. The sign child\u2019s age appears to be different in 8:4 than in 7:15\u201316, but 7:15\u201316 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17\u201325), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form \u201cyour land\u201d in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of \u201chis land\u201d in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)
tn Heb \u201cand the spreading out of his wings [will be over] the fullness of the breadth of your land.\u201d The metaphor changes here from raging flood to predatory bird."}, {"pk": 2842555, "translation": "NET", "book": 23, "chapter": 8, "verse": 9, "text": "You will be broken, O nations; you will be shattered! Pay attention, all you distant lands of the earth! Get ready for battle, and you will be shattered! Get ready for battle, and you will be shattered!", "comment": "tn The verb \u05e8\u05b9\u05e2\u05d5\u05bc (ro\u2019u) is a Qal imperative, masculine plural from \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019, \u201cbreak\u201d). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: \u201cbe broken.\u201d In this case the imperative is rhetorical (like \u201cbe shattered\u201d later in the verse) and equivalent to a prediction, \u201cyou will be broken.\u201d On the rhetorical use of the imperative in general, see IBHS 572 \u00a734.4c; GKC 324 \u00a7110.c.
tn The imperatival form (Heb \u201cbe shattered\u201d) is rhetorical and expresses the speaker\u2019s firm conviction of the outcome of the nations\u2019 attack. See the note on \u201cbe broken.\u201d
tn The initial imperative (\u201cget ready for battle\u201d) acknowledges the reality of the nations\u2019 hostility; the concluding imperative (Heb \u201cbe shattered\u201d) is rhetorical and expresses the speakers\u2019 firm conviction of the outcome of the nations\u2019 attack. (See the note on \u201cbe broken.\u201d) One could paraphrase, \u201cOkay, go ahead and prepare for battle since that\u2019s what you want to do, but your actions will backfire and you\u2019ll be shattered.\u201d This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, \u201cOkay, go ahead, climb the tree and break your arm!\u201d What this really means is: \u201cOkay, go ahead and climb the tree since that\u2019s what you really want to do, but your actions will backfire and you\u2019ll break your arm.\u201d The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite \u201ctrash talking,\u201d as it were)."}, {"pk": 2842556, "translation": "NET", "book": 23, "chapter": 8, "verse": 10, "text": "Devise your strategy, but it will be thwarted! Issue your orders, but they will not be executed! For God is with us!", "comment": "tn Heb \u201cspeak a word, but it will not stand.\u201d
sn In these vv. 9\u201310 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God\u2019s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God\u2019s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation\u2019s future greatness in fulfillment of God\u2019s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9\u201310) through another child, an ideal Davidic ruler who would embody God\u2019s presence in a special way (see 9:6\u20137). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally \u201cGod with us.\u201d Matthew realized this and applied Isaiah\u2019s ancient prophecy of Immanuel\u2019s birth to Jesus (Matt 1:22\u201323). The first Immanuel was a reminder to the people of God\u2019s presence and a guarantee of a greater child to come who would manifest God\u2019s presence in an even greater way. The second Immanuel is \u201cGod with us\u201d in a heightened and infinitely superior sense. He \u201cfulfills\u201d Isaiah\u2019s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel\u2019s mother must be a virgin, so Matthew uses a Greek term (\u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2, parqenos), which carries that technical meaning (in contrast to the Hebrew word \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 [\u2019almah], which has the more general meaning \u201cyoung woman\u201d). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed \u201cfulfillment.\u201d In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod\u2019s slaughter of the infants is another illustration of the oppressive treatment of God\u2019s people by foreign tyrants. Herod\u2019s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15)."}, {"pk": 2842557, "translation": "NET", "book": 23, "chapter": 8, "verse": 11, "text": "Indeed this is what the LORD told me. He took hold of me firmly and warned me not to act like these people:", "comment": "tc Heb \u201cwith strength of hand and he warned me from walking in the way of these people, saying.\u201d Some want to change the pointing of the suffix and thereby emend the Qal imperfect \u05d9\u05b4\u05e1\u05bc\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9 (yiss\u00ffreni, \u201che was warning me\u201d) to the more common Piel perfect \u05d9\u05b4\u05e1\u05bc\u05b0\u05e8\u05b7\u05e0\u05b4\u05d9 (yiss\u00ffrani, \u201che warned me\u201d). Others follow the lead of the Qumran scroll 1QIsaa and read \u05d9\u05b0\u05e1\u05b4\u05d9\u05e8\u05b5\u05e0\u05b4\u05d9 (y\u00ffsireni, \u201che was turning me aside,\u201d a Hiphil imperfect from \u05e1\u05d5\u05bc\u05e8, sur)."}, {"pk": 2842558, "translation": "NET", "book": 23, "chapter": 8, "verse": 12, "text": "\u201cDo not say, \u2018Conspiracy,\u2019 every time these people say the word. Don\u2019t be afraid of what scares them; don\u2019t be terrified.", "comment": "tn Heb \u201cDo not say, \u2018Conspiracy,\u2019 with respect to all which these people say, \u2018Conspiracy.\u2019\u201d The verb translated \u201cdo not say\u201d is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).sn The background of this command is uncertain. Perhaps the \u201cconspiracy\u201d in view is the alliance between Israel and Syria. Some of the people may even have thought that individuals in Judah were plotting with Israel and Syria to overthrow the king."}, {"pk": 2842559, "translation": "NET", "book": 23, "chapter": 8, "verse": 13, "text": "You must recognize the authority of the LORD who commands armies. He is the one you must respect; he is the one you must fear.", "comment": "tn Heb \u201cthe Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.\u201d The word order is emphatic, with the object being placed first.
tn Heb \u201che is your [object of] fear, he is your [object of] terror.\u201d The roots \u05d9\u05b8\u05e8\u05b5\u05d0 (yare\u2019) and \u05e2\u05b8\u05e8\u05b7\u05e5 (\u2019arats) are repeated from v. 12b."}, {"pk": 2842560, "translation": "NET", "book": 23, "chapter": 8, "verse": 14, "text": "He will become a sanctuary, but a stone that makes a person trip, and a rock that makes one stumble \u2014 to the two houses of Israel. He will become a trap and a snare to the residents of Jerusalem.", "comment": "tn These words are supplied in the translation for stylistic reasons. \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 (v\u00ffhayah, \u201cand he will be\u201d) does double duty in the parallel structure of the verse.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The two \u201chouses\u201d of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.
tn Because the metaphor of protection (\u201csanctuary\u201d) does not fit the negative mood that follows in vv. 14b\u201315, some contend that \u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u05e9\u05c1 (miqdash, \u201csanctuary\u201d) is probably a corruption of an original \u05de\u05d5\u05b9\u05e7\u05b5\u05e9\u05c1 (moqesh, \u201csnare\u201d), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God\u2019s treatment of those who rebel against him (the rest of v. 14)."}, {"pk": 2842561, "translation": "NET", "book": 23, "chapter": 8, "verse": 15, "text": "Many will stumble over the stone and the rock, and will fall and be seriously injured, and will be ensnared and captured.\u201d", "comment": "tn Heb \u201cover them\u201d (so NASB); NCV \u201cover this rock.\u201d"}, {"pk": 2842562, "translation": "NET", "book": 23, "chapter": 8, "verse": 16, "text": "Tie up the scroll as legal evidence, seal the official record of God\u2019s instructions and give it to my followers.", "comment": "tn Heb \u201cseal [the] instruction among my followers.\u201d The \u201cinstruction\u201d probably refers to the prophet\u2019s exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, \u201cI told you so.\u201d In this way he can authenticate his ministry and impress upon the people the reality of God\u2019s authority over them.
tn Heb \u201ctie up [the] testimony.\u201d The \u201ctestimony\u201d probably refers to the prophetic messages God has given him. When the prophecies are fulfilled, he will be able to produce this official, written record to confirm the authenticity of his ministry and to prove to the people that God is sovereign over events."}, {"pk": 2842563, "translation": "NET", "book": 23, "chapter": 8, "verse": 17, "text": "I will wait patiently for the LORD, who has rejected the family of Jacob; I will wait for him.", "comment": "tn Heb \u201cwho hides his face from the house of Jacob.\u201d"}, {"pk": 2842564, "translation": "NET", "book": 23, "chapter": 8, "verse": 18, "text": "Look, I and the sons whom the LORD has given me are reminders and object lessons in Israel, sent from the LORD who commands armies, who lives on Mount Zion.", "comment": "sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).
tn Or \u201csigns and portents\u201d (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah\u2019s name (which meant \u201cthe Lord delivers\u201d) was a reminder that the Lord was the nation\u2019s only source of protection; Shear-jashub\u2019s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz\u2019s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word \u05de\u05d5\u05b9\u05e4\u05b6\u05ea (mofet, \u201cportent\u201d) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym \u05d0\u05d5\u05b9\u05ea (\u2019ot, \u201csign\u201d) of Isaiah\u2019s walking around half-naked as an object lesson of what would soon happen to the Egyptians."}, {"pk": 2842565, "translation": "NET", "book": 23, "chapter": 8, "verse": 19, "text": "They will say to you, \u201cSeek oracles at the pits used to conjure up underworld spirits, from the magicians who chirp and mutter incantations. Should people not seek oracles from their gods, by asking the dead about the destiny of the living?\u201d", "comment": "tn It is uncertain if the prophet or the Lord is speaking in vv. 19\u201322. If the latter, then vv. 19\u201322 resume the speech recorded in vv. 12\u201315, after the prophet\u2019s response in vv. 16\u201318.
tn Heb \u201cShould a nation not inquire of its gods on behalf of the living, (by inquiring) of the dead?\u201d These words appear to be a continuation of the quotation begun in the first part of the verse. \u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9\u05d5 (\u2019elohayv) may be translated \u201cits gods\u201d or \u201cits God.\u201d Some take the second half of the verse as the prophet\u2019s (or the Lord\u2019s) rebuke of the people who advise seeking oracles at the ritual pits, but in this case the words \u201cthe dead on behalf of the living\u201d are difficult to explain.
tn Heb \u201cinquire of the ritual pits and of the magicians who chirp and mutter.\u201d The Hebrew word \u05d0\u05d5\u05b9\u05d1 (\u2019ov, \u201critual pit\u201d) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a \u05d0\u05d5\u05b9\u05d1-\u05d1\u05bc\u05b7\u05e2\u05b2\u05dc\u05b7\u05ea (ba\u2019alat-\u2019ov, \u201cowner of a ritual pit\u201d). See H. Hoffner, \u201cSecond Millennium Antecedents to the Hebrew \u2019O\u00f1B\u00f9,\u201d JBL 86 (1967): 385-401."}, {"pk": 2842566, "translation": "NET", "book": 23, "chapter": 8, "verse": 20, "text": "Then you must recall the LORD\u2019s instructions and the prophetic testimony of what would happen. Certainly they say such things because their minds are spiritually darkened.", "comment": "tn Heb \u201cto [the] instruction and to [the] testimony.\u201d The words \u201cthen you must recall\u201d are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19\u201320a are one long sentence, reading literally, \u201cWhen they say to you\u2026, to the instruction and to the testimony.\u201d On the identity of the \u201cinstruction\u201d and \u201ctestimony\u201d see the notes at v. 16.
tn Heb \u201cIf they do not speak according to this word, [it is] because it has no light of dawn.\u201d The literal translation suggests that \u201cthis word\u201d refers to the instruction/testimony. However, it is likely that \u05d0\u05b4\u05dd\u05be\u05dc\u05b9\u05d0 (\u2019im-lo\u2019) is asseverative here, as in 5:9. In this case \u201cthis word\u201d refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b)."}, {"pk": 2842567, "translation": "NET", "book": 23, "chapter": 8, "verse": 21, "text": "They will pass through the land destitute and starving. Their hunger will make them angry, and they will curse their king and their God as they look upward.", "comment": "tn Or \u201cgods\u201d (NAB, NRSV, CEV).
tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201che will pass through it.\u201d The subject of the collective singular verb is the nation. (See the preceding note.) The immediately preceding context supplies no antecedent for \u201cit\u201d (a third feminine singular suffix in the Hebrew text); the suffix may refer to the land, which would be a reasonable referent with a verb of motion. Note also that \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cland\u201d) does appear at the beginning of the next verse."}, {"pk": 2842568, "translation": "NET", "book": 23, "chapter": 8, "verse": 22, "text": "When one looks out over the land, he sees distress and darkness, gloom and anxiety, darkness and people forced from the land.", "comment": "tn The precise meaning of \u05de\u05b0\u05e2\u05d5\u05bc\u05e3 (m\u00ff\u2019uf) is uncertain; the word occurs only here. See BDB 734 s.v. \u05de\u05b8\u05e2\u05d5\u05bc\u05e3.
tn Heb \u201cand behold\u201d (so KJV, ASV, NASB).
tn Heb \u201c and darkness, pushed.\u201d The word \u05de\u05b0\u05e0\u05bb\u05d3\u05bc\u05b8\u05d7 (m\u00ffnudakh) appears to be a Pual participle from \u05e0\u05d3\u05d7 (\u201cpush\u201d), but the Piel is unattested for this verb and the Pual occurs only here."}, {"pk": 2842569, "translation": "NET", "book": 23, "chapter": 9, "verse": 1, "text": "(8:23) The gloom will be dispelled for those who were anxious. In earlier times he humiliated the land of Zebulun, and the land of Naphtali; but now he brings honor to the way of the sea, the region beyond the Jordan, and Galilee of the nations.", "comment": "tn Heb Just as in earlier times he humiliated\u2026, [in] the latter times he has brought honor.\u201d The main verbs in vv. 1b\u20134 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.
sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733 b.c., when Tiglath-pileser III annexed much of Israel\u2019s territory and reduced Samaria to a puppet state.
tn The Lord must be understood as the subject of the two verbs in this verse.
tn The Hebrew text reads, \u201cIndeed there is no gloom for the one to whom there was anxiety for her.\u201d The feminine singular pronominal suffix \u201cher\u201d must refer to the land (cf. vv. 22a, 23b). So one could translate, \u201cIndeed there will be no gloom for the land which was anxious.\u201d In this case the statement introduces the positive message to follow. Some assume an emendation of \u05dc\u05b9\u05d0 (lo\u2019, \u201cno\u201d) to \u05dc\u05d5\u05b9 (lo, \u201cto him\u201d) and of \u05dc\u05b8\u05d4\u05bc (lah, \u201cto her\u201d) to \u05dc\u05d5\u05b9 (lo, \u201cto him\u201d), yielding this literal reading: \u201cindeed there is gloom for him, for the one to whom there was anxiety for him.\u201d In this case the statement concludes the preceding description of judgment.
sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2\u201321 in the English Bible = 9:1\u201320 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
sn These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The \u201cway of the sea\u201d is the province of Dor, along the Mediterranean coast, the \u201cregion beyond the Jordan\u201d is the province of Gilead in Transjordan, and \u201cGalilee of the nations\u201d (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible, 374."}, {"pk": 2842570, "translation": "NET", "book": 23, "chapter": 9, "verse": 2, "text": "(9:1) The people walking in darkness see a bright light; light shines on those who live in a land of deep darkness.", "comment": "sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3\u20136).
tn Traditionally \u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea (tsalmavet) has been interpreted as a compound noun, meaning \u201cshadow of death\u201d (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means \u201cdarkness.\u201d The term should probably be repointed as an abstract noun \u05e6\u05b7\u05dc\u05b0\u05de\u05d5\u05bc\u05ea (tsalmut). See the note at Ps 23:4."}, {"pk": 2842571, "translation": "NET", "book": 23, "chapter": 9, "verse": 3, "text": "You have enlarged the nation; you give them great joy. They rejoice in your presence as harvesters rejoice; as warriors celebrate when they divide up the plunder.", "comment": "tc The Hebrew consonantal text reads \u201cYou multiply the nation, you do not make great the joy.\u201d The particle \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d) is obviously incorrect; the marginal reading has \u05dc\u05d5\u05b9 (lo, \u201cto him\u201d). In this case, one should translate, \u201cYou multiply the nation, you increase his (i.e., their) joy.\u201d However, the parallelism is tighter if one emends \u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9 \u05dc\u05d5\u05b9 (hagoy lo, \u201cthe nation, to him\u201d) to \u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05dc\u05b8\u05d4 (haggilah, \u201cthe joy,\u201d a noun attested in Isa 65:18), which corresponds to \u05d4\u05b7\u05e9\u05c2\u05bc\u05b4\u05de\u05b0\u05d7\u05b8\u05d4 (hasimkhah, \u201cthe joy\u201d) later in the verse (H. Wildberger, Isaiah, 1:386). As attractive as this reading is, it has not textual evidence supporting it. The MT reading (accepting the marginal reading \u201cto him\u201d for the negative particle \u201cnot\u201d) affirms that Yahweh caused the nation to grow in population and increased their joy.
sn The Lord is addressed directly in vv. 3\u20134.
tn Heb \u201cas they are happy.\u201d The word \u201cwarriors\u201d is supplied in the translation to clarify the word picture. This last simile comes close to reality, for vv. 4\u20135 indicate that the people have won a great military victory over their oppressors."}, {"pk": 2842572, "translation": "NET", "book": 23, "chapter": 9, "verse": 4, "text": "For their oppressive yoke and the club that strikes their shoulders, the cudgel the oppressor uses on them, you have shattered, as in the day of Midian\u2019s defeat.", "comment": "sn This alludes to Gideon\u2019s victory over Midian (Judg 7\u20138), when the Lord delivered Israel from an oppressive foreign invader.
tn Heb \u201cfor the yoke of his burden, and the staff of his shoulder, the scepter of the oppressor against him.\u201d The singular pronouns are collective, referring to the people. The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten."}, {"pk": 2842573, "translation": "NET", "book": 23, "chapter": 9, "verse": 5, "text": "Indeed every boot that marches and shakes the earth and every garment dragged through blood is used as fuel for the fire.", "comment": "tn Heb \u201cIndeed every boot marching with shaking.\u201d On the meaning of \u05e1\u05b0\u05d0\u05d5\u05b9\u05df (s\u00ff\u2019on, \u201cboot\u201d) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. \u05e1\u05b0\u05d0\u05d5\u05b9\u05df."}, {"pk": 2842574, "translation": "NET", "book": 23, "chapter": 9, "verse": 6, "text": "For a child has been born to us, a son has been given to us. He shoulders responsibility and is called: Extraordinary Strategist, Mighty God, Everlasting Father, Prince of Peace.", "comment": "tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
tn Or \u201cand dominion was on his shoulders and he called his name.\u201d The prefixed verbs with vav (\u05d5) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb \u201che called.\u201d If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, \u201cone calls.\u201d However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, \u201cand the Extraordinary Strategist, the Mighty God calls his name, \u2018Everlasting Father, Prince of Peace.\u2019\u201d
tn Some have seen two titles here (\u201cWonderful\u201d and \u201cCounselor,\u201d cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots \u05e4\u05bc\u05b8\u05dc\u05b7\u05d0 (pala\u2019) and \u05d9\u05b8\u05e2\u05b7\u05e5 (ya\u2019ats) together in Isa 25:1 (cf. \u05db\u05bc\u05b4\u05d9 \u05e2\u05b8\u05e9\u05c2\u05b4\u05d9\u05ea\u05b8 \u05e4\u05bc\u05b6\u05dc\u05b6\u05d0 \u05e2\u05b5\u05e6\u05d5\u05b9\u05ea \u05de\u05b5\u05e8\u05b8\u05d7\u05d5\u05b9\u05e7 \u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05d4 \u05d0\u05b9\u05de\u05b6\u05df) and 28:29 (cf. \u05d4\u05b4\u05e4\u05b0\u05dc\u05b4\u05d9\u05d0 \u05e2\u05b5\u05e6\u05b8\u05d4) suggest otherwise. The term \u05d9\u05d5\u05b9\u05e2\u05b5\u05e5 (yo\u2019ets) could be taken as appositional (genitive or otherwise) of species (\u201ca wonder, i.e., a wonder as a counselor,\u201d cf. NAB \u201cWonder-Counselor\u201d) or as a substantival participle for which \u05e4\u05bc\u05b8\u05dc\u05b7\u05d0 provides the direct object (\u201cone who counsels wonders\u201d). \u05d9\u05d5\u05b9\u05e2\u05b5\u05e5 is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king\u2019s ability to devise military strategy, as suggested by the context (cf. vv. 3\u20134 and the following title \u05d0\u05b5\u05dc \u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8, \u2019el gibor). In Isa 11:2 (also a description of this king) \u05e2\u05b5\u05e6\u05b8\u05d4 (\u2019etsah) is linked with \u05d2\u05bc\u05b0\u05d1\u05d5\u05bc\u05e8\u05b8\u05d4 (g\u00ffvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also \u05e2\u05b5\u05e6\u05b8\u05d4 \u05d5\u05bc\u05d2\u05b0\u05d1\u05d5\u05bc\u05e8\u05b8\u05d4 \u05dc\u05b7\u05de\u05bc\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 in Isa 36:5. \u05e4\u05bc\u05b6\u05dc\u05b6\u05d0 (pele\u2019) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king\u2019s counsel is \u201cextraordinary\u201d because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
tn \u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8 (gibbor) is probably an attributive adjective (\u201cmighty God\u201d), though one might translate \u201cGod is a warrior\u201d or \u201cGod is mighty.\u201d Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God\u2019s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king\u2019s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as \u201cGod\u201d because he ruled and fought as God\u2019s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: \u201cNo man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique\u201d (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king\u2019s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah\u2019s readers with the divinity of this promised \u201cchild.\u201d The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah\u2019s use of this title to make this connection represents Isaiah\u2019s attempt (at God\u2019s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the \u201cSon\u201d is the messianic king and is distinct in his person from God the \u201cFather.\u201d) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of \u201cfather\u201d see Isa 22:21 and Job 29:16. This figurative, idiomatic use of \u201cfather\u201d is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: \u201cTo some I was a father, to others I was a mother.\u201d In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him \u201ca father and a mother\u201d to his people. (See ANET 499-500.) The use of \u201ceverlasting\u201d might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king\u2019s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4\u20136; 61:6\u20137; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title \u201cMighty God\u201d) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.
tn The Hebrew perfect (translated \u201chas been born\u201d and \u201chas been given\u201d) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1."}, {"pk": 2842575, "translation": "NET", "book": 23, "chapter": 9, "verse": 7, "text": "His dominion will be vast and he will bring immeasurable prosperity. He will rule on David\u2019s throne and over David\u2019s kingdom, establishing it and strengthening it by promoting justice and fairness, from this time forward and forevermore. The LORD\u2019s intense devotion to his people will accomplish this.", "comment": "tc The Hebrew text has \u05dc\u05b0\u05dd\u05b7\u05e8\u05b0\u05d1\u05bc\u05b5\u05d4 (l\u00ffmarbeh), which is a corrupt reading. \u05dc\u05dd is dittographic; note the preceding word, \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom). The corrected text reads literally, \u201cgreat is the dominion.\u201d
tn Heb \u201cthe zeal of the Lord.\u201d In this context the Lord\u2019s \u201czeal\u201d refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
tn Heb \u201cwith/by justice and fairness\u201d; ASV \u201cwith justice and with righteousness.\u201d
tn The feminine singular pronominal suffix on this form and the following one (translated \u201cit\u201d both times) refers back to the grammatically feminine noun \u201ckingdom.\u201d
tn Heb \u201cand to peace there will be no end\u201d (KJV and ASV both similar). On the political and socio-economic sense of \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom) in this context, see the note at v. 6 on \u201cPrince of Peace.\u201d
tn Heb \u201cover the throne of David, and over his kingdom.\u201d The referent of the pronoun \u201chis\u201d (i.e., David) has been specified in the translation for clarity."}, {"pk": 2842576, "translation": "NET", "book": 23, "chapter": 9, "verse": 8, "text": "The sovereign master decreed judgment on Jacob, and it fell on Israel.", "comment": "tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (\u05d5) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1\u20134). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.
sn The following speech (9:8\u201310:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1\u20134). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1\u20134. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733 b.c., or sometime between that invasion and the downfall of Samaria in 722 b.c. The structure of the speech displays four panels, each of which ends with the refrain, \u201cThrough all this, his anger did not subside; his hand remained outstretched\u201d (9:12b; 17b; 21b; 10:4b): Panel I: (A) Description of past judgment (9:8); (B) Description of the people\u2019s attitude toward past judgment (9:9\u201310); (C) Description of past judgment (9:11\u201312a); (D) Refrain (9:12b); Panel II: (A) Description of the people\u2019s attitude toward past judgment (9:13); (B) Description of past judgment (9:14\u201317a); (C) Refrain (9:17b); Panel III: (A) Description of past judgment (9:18\u201321a); (B) Refrain (9:21b); Panel IV: (A) Woe oracle announcing future judgment (10:1\u20134a); (B) Refrain (10:4b).
tn The Hebrew term translated \u201csovereign master\u201d here and in v. 17 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201csent a word\u201d (so KJV, ASV, NRSV); NASB \u201csends a message.\u201d"}, {"pk": 2842577, "translation": "NET", "book": 23, "chapter": 9, "verse": 9, "text": "All the people were aware of it, the people of Ephraim and those living in Samaria. Yet with pride and an arrogant attitude, they said,", "comment": "tn Heb \u201cwith pride and arrogance of heart, saying.\u201d
tn The translation assumes that vv. 9\u201310 describe the people\u2019s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (\u05d5) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, \u201call the people will know.\u201d
tn Heb \u201cand the people, all of them, knew; Ephraim and the residents of Samaria.\u201d"}, {"pk": 2842578, "translation": "NET", "book": 23, "chapter": 9, "verse": 10, "text": "\u201cThe bricks have fallen, but we will rebuild with chiseled stone; the sycamore fig trees have been cut down, but we will replace them with cedars.\u201d", "comment": "sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars)."}, {"pk": 2842579, "translation": "NET", "book": 23, "chapter": 9, "verse": 11, "text": "Then the LORD provoked their adversaries to attack them, he stirred up their enemies \u2014", "comment": "tc The Hebrew text reads literally, \u201cadversaries of Rezin against him [i.e., them].\u201d The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel\u2019s territory. Since the Syrians and Israelites were allies by 735 b.c. (see 7:1), the hostilities described probably occurred earlier, while Israel was still pro-Assyrian. In this case one might understand the phrase \u05e6\u05b8\u05e8\u05b5\u05d9 \u05e8\u05b0\u05e6\u05b4\u05d9\u05df (tsare r\u00fftsin, \u201cadversaries of Rezin\u201d) as meaning \u201cadversaries sent from Rezin.\u201d However, another option, the one chosen in the translation above, is to emend the phrase to \u05e6\u05b8\u05e8\u05b8\u05d9\u05d5 (tsarayv, \u201chis [i.e., their] adversaries\u201d). This creates tighter parallelism with the next line (note \u201chis [i.e., their] enemies\u201d). The phrase in the Hebrew text may be explained as virtually dittographic.
tn The translation assumes that the prefixed verb with vav (\u05d5) consecutive continues the narrative of past judgment.
tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (\u05d5\u05b7\u05d9\u05b0\u05e9\u05c2\u05b7\u05d2\u05bc\u05b5\u05d1, vaysaggev, \u201cand he provoked\u201d) and follow in v. 12 (\u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05db\u05b0\u05dc\u05d5\u05bc, vayyo\u2019kh\u00fflu, \u201cand they devoured\u201d) this verb."}, {"pk": 2842580, "translation": "NET", "book": 23, "chapter": 9, "verse": 12, "text": "Syria from the east, and the Philistines from the west, they gobbled up Israelite territory. Despite all this, his anger does not subside, and his hand is ready to strike again.", "comment": "tn Heb \u201cin all this his anger is not turned, and still his hand is outstretched.\u201d One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)
tn Heb \u201cand they devoured Israel with all the mouth\u201d; NIV \u201cwith open mouth\u201d; NLT \u201cWith bared fangs.\u201d"}, {"pk": 2842581, "translation": "NET", "book": 23, "chapter": 9, "verse": 13, "text": "The people did not return to the one who struck them, they did not seek reconciliation with the LORD who commands armies.", "comment": "tn This verse describes the people\u2019s response to the judgment described in vv. 11\u201312. The perfects are understood as indicating simple past."}, {"pk": 2842582, "translation": "NET", "book": 23, "chapter": 9, "verse": 14, "text": "So the LORD cut off Israel\u2019s head and tail, both the shoots and stalk in one day.", "comment": "sn The metaphor in this line is that of a reed being cut down."}, {"pk": 2842583, "translation": "NET", "book": 23, "chapter": 9, "verse": 15, "text": "The leaders and the highly respected people are the head, the prophets who teach lies are the tail.", "comment": "tn Heb \u201cthe elder and the one lifted up with respect to the face.\u201d For another example of the Hebrew idiom, see 2 Kgs 5:1."}, {"pk": 2842584, "translation": "NET", "book": 23, "chapter": 9, "verse": 16, "text": "The leaders of this nation were misleading people, and the people being led were destroyed.", "comment": "tn Heb \u201cand the ones being led were swallowed up.\u201d Instead of taking \u05de\u05b0\u05d1\u05bb\u05dc\u05bc\u05b8\u05e2\u05b4\u05d9\u05dd (m\u00ffbulla\u2019im) from \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2 (bala\u2019, \u201cto swallow\u201d), HALOT 134 s.v. \u05d1\u05dc\u05e2 proposes a rare homonymic root \u05d1\u05dc\u05e2 (\u201cconfuse\u201d) here."}, {"pk": 2842585, "translation": "NET", "book": 23, "chapter": 9, "verse": 17, "text": "So the sovereign master was not pleased with their young men, he took no pity on their orphans and widows; for the whole nation was godless and did wicked things, every mouth was speaking disgraceful words. Despite all this, his anger does not subside, and his hand is ready to strike again.", "comment": "tn The translation understands the prefixed verbs \u05d9\u05b4\u05e9\u05c2\u05b0\u05de\u05b7\u05d7 (yismakh) and \u05d9\u05b0\u05e8\u05b7\u05d7\u05b5\u05dd (y\u00ffrakhem) as preterites without vav (\u05d5) consecutive. (See v. 11 and the note on \u201che stirred up.\u201d)
tn The Qumran scroll 1QIsaa has \u05dc\u05d0 \u05d9\u05d7\u05de\u05d5\u05dc (\u201che did not spare\u201d) which is an obvious attempt to tighten the parallelism (note \u201che took no pity\u201d in the next line). Instead of taking \u05e9\u05c2\u05b8\u05de\u05b7\u05d7 (samakh) in one of its well attested senses (\u201crejoice over, be pleased with\u201d), some propose, with support from Arabic, a rare homonymic root meaning \u201cbe merciful.\u201d
tn \u05de\u05b5\u05e8\u05b7\u05e2 (mera\u2019) is a Hiphil participle from \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019, \u201cbe evil\u201d). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.
tn Or \u201cfoolishness\u201d (NASB), here in a moral-ethical sense.
tn Heb \u201cin all this his anger is not turned, and still his hand is outstretched.\u201dsn See the note at 9:12.
tn Or \u201cdefiled\u201d; cf. ASV \u201cprofane\u201d; NAB \u201cprofaned\u201d; NIV \u201cungodly.\u201d"}, {"pk": 2842586, "translation": "NET", "book": 23, "chapter": 9, "verse": 18, "text": "For evil burned like a fire, it consumed thorns and briers; it burned up the thickets of the forest, and they went up in smoke.", "comment": "tn Heb \u201cand they swirled [with] the rising of the smoke\u201d (cf. NRSV).
tn Or \u201cIndeed\u201d (cf. NIV \u201cSurely\u201d). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
sn Evil was uncontrollable and destructive, and so can be compared to a forest fire."}, {"pk": 2842587, "translation": "NET", "book": 23, "chapter": 9, "verse": 19, "text": "Because of the anger of the LORD who commands armies, the land was scorched, and the people became fuel for the fire. People had no compassion on one another.", "comment": "tn The precise meaning of the verb \u05e2\u05b0\u05ea\u05bc\u05b7\u05dd (\u2019\u00fftam), which occurs only here, is uncertain, though the context strongly suggests that it means \u201cburn, scorch.\u201d
sn The uncontrollable fire of the people\u2019s wickedness (v. 18) is intensified by the fire of the Lord\u2019s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.
tn Heb \u201cmen were not showing compassion to their brothers.\u201d The idiom \u201cmen to their brothers\u201d is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (\u05d5) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time."}, {"pk": 2842588, "translation": "NET", "book": 23, "chapter": 9, "verse": 20, "text": "They devoured on the right, but were still hungry, they ate on the left, but were not satisfied. People even ate the flesh of their own arm!", "comment": "tn Some suggest that \u05d6\u05b0\u05e8\u05b9\u05e2\u05d5\u05b9 (z\u00ffro\u2019o, \u201chis arm\u201d) be repointed \u05d6\u05b7\u05e8\u05b0\u05e2\u05d5\u05b9 (zar\u2019o, \u201chis offspring\u201d). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other\u2019s throats. Then the northern kingdom turned on their southern brother, Judah.
tn Or \u201ccut.\u201d The verb \u05d2\u05bc\u05b8\u05d6\u05b7\u05e8 (gazar) means \u201cto cut.\u201d If it is understood here, then one might paraphrase, \u201cThey slice off meat on the right.\u201d However, HALOT 187 s.v. I \u05d2\u05d6\u05e8, proposes here a rare homonym meaning \u201cto devour.\u201d
tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time."}, {"pk": 2842589, "translation": "NET", "book": 23, "chapter": 9, "verse": 21, "text": "Manasseh fought against Ephraim, and Ephraim against Manasseh; together they fought against Judah. Despite all this, his anger does not subside, and his hand is ready to strike again.", "comment": "tn Heb \u201cin all this his anger is not turned, and still his hand is outstretched\u201d (KJV and ASV both similar); NIV \u201chis hand is still upraised.\u201dsn See the note at 9:12.
tn The words \u201cfought against\u201d are supplied in the translation both here and later in this verse for stylistic reasons."}, {"pk": 2842590, "translation": "NET", "book": 23, "chapter": 10, "verse": 1, "text": "Those who enact unjust policies are as good as dead, those who are always instituting unfair regulations,", "comment": "tn Heb \u201cWoe [to] those who decree evil decrees.\u201d On \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe, ah\u201d) see the note on the first phrase of 1:4.
tn Heb \u201c[to] the writers who write out harm.\u201d The participle and verb are in the Piel, suggesting repetitive action."}, {"pk": 2842591, "translation": "NET", "book": 23, "chapter": 10, "verse": 2, "text": "to keep the poor from getting fair treatment, and to deprive the oppressed among my people of justice, so they can steal what widows own, and loot what belongs to orphans.", "comment": "tn Heb \u201cso that widows are their plunder, and they can loot orphans.\u201dsn On the socio-economic background of vv. 1\u20132, see the note at 1:23.
tn Or \u201crob\u201d (ASV, NASB, NCV, NRSV); KJV \u201ctake away the right from the poor.\u201d"}, {"pk": 2842592, "translation": "NET", "book": 23, "chapter": 10, "verse": 3, "text": "What will you do on judgment day, when destruction arrives from a distant place? To whom will you run for help? Where will you leave your wealth?", "comment": "tn Heb \u201cthe day of visitation\u201d (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors."}, {"pk": 2842593, "translation": "NET", "book": 23, "chapter": 10, "verse": 4, "text": "You will have no place to go, except to kneel with the prisoners, or to fall among those who have been killed. Despite all this, his anger does not subside, and his hand is ready to strike again.", "comment": "tn Heb \u201cin all this his anger was not turned, and still his hand was outstretched\u201d; KJV, ASV, NRSV \u201chis had is stretched out still.\u201dsn See the note at 9:12.
tn Heb \u201cexcept one kneels in the place of the prisoner, and in the place of the slain [who] fall.\u201d On the force of \u05d1\u05bc\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (bilti, \u201cexcept\u201d) and its logical connection to what precedes, see BDB 116 s.v. \u05d1\u05b5\u05dc\u05b6\u05ea. On the force of \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea (takhat, \u201cin the place of\u201d) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6."}, {"pk": 2842594, "translation": "NET", "book": 23, "chapter": 10, "verse": 5, "text": "Assyria, the club I use to vent my anger, is as good as dead, a cudgel with which I angrily punish.", "comment": "tn Heb \u201ca cudgel is he, in their hand is my anger.\u201d It seems likely that the final mem (\u05dd) on \u05d1\u05b0\u05d9\u05b8\u05d3\u05b8\u05dd (b\u00ffyadam) is not a pronominal suffix (\u201cin their hand\u201d), but an enclitic mem. If so, one can translate literally, \u201ca cudgel is he in the hand of my anger.\u201d
tn Heb \u201cWoe [to] Assyria, the club of my anger.\u201d On \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe, ah\u201d) see the note on the first phrase of 1:4."}, {"pk": 2842595, "translation": "NET", "book": 23, "chapter": 10, "verse": 6, "text": "I sent him against a godless nation, I ordered him to attack the people with whom I was angry, to take plunder and to carry away loot, to trample them down like dirt in the streets.", "comment": "tn Or \u201cdefiled\u201d; cf. ASV \u201cprofane\u201d; NAB \u201cimpious\u201d; NCV \u201cseparated from God.\u201d
tn Heb \u201cand against the people of my anger I ordered him.\u201d
tn Heb \u201cto make it [i.e., the people] a trampled place.\u201d
sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12)."}, {"pk": 2842596, "translation": "NET", "book": 23, "chapter": 10, "verse": 7, "text": "But he does not agree with this, his mind does not reason this way, for his goal is to destroy, and to eliminate many nations.", "comment": "tn Heb \u201cbut he, not so does he intend, and his heart, not so does it think.\u201d
tn Heb \u201cfor to destroy [is] in his heart, and to cut off nations, not a few.\u201d"}, {"pk": 2842597, "translation": "NET", "book": 23, "chapter": 10, "verse": 8, "text": "Indeed, he says: \u201cAre not my officials all kings?", "comment": "tn Or \u201cFor\u201d (KJV, ASV, NASB, NRSV)."}, {"pk": 2842598, "translation": "NET", "book": 23, "chapter": 10, "verse": 9, "text": "Is not Calneh like Carchemish? Hamath like Arpad? Samaria like Damascus?", "comment": "sn Calneh \u2026 Carchemish \u2026 Hamath \u2026 Arpad \u2026 Samaria \u2026 Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria\u2019s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4."}, {"pk": 2842599, "translation": "NET", "book": 23, "chapter": 10, "verse": 10, "text": "I overpowered kingdoms ruled by idols, whose carved images were more impressive than Jerusalem\u2019s or Samaria\u2019s.", "comment": "tn Heb \u201cJust as my hand found the kingdoms of the idol[s].\u201d The comparison is expanded in v. 11a (note \u201cas\u201d) and completed in v. 11b (note \u201cso\u201d).
map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842600, "translation": "NET", "book": 23, "chapter": 10, "verse": 11, "text": "As I have done to Samaria and its idols, so I will do to Jerusalem and its idols.\u201d", "comment": "tn The statement is constructed as a rhetorical question in the Hebrew text: \u201cIs it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?\u201dsn This statement indicates that the prophecy dates sometime between 722-701 b.c."}, {"pk": 2842601, "translation": "NET", "book": 23, "chapter": 10, "verse": 12, "text": "But when the sovereign master finishes judging Mount Zion and Jerusalem, then I will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays.", "comment": "tn The Lord is speaking here, as in vv. 5\u20136a.
tn The Hebrew term translated \u201csovereign master\u201d here and in vv. 16, 23, 24, 33 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201cI will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.\u201d The proud Assyrian king is likened to a large, beautiful fruit tree.
tn Heb \u201chis work on/against.\u201d Cf. NAB, NASB, NRSV \u201con\u201d; NIV \u201cagainst.\u201d
tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842602, "translation": "NET", "book": 23, "chapter": 10, "verse": 13, "text": "For he says: \u201cBy my strong hand I have accomplished this, by my strategy that I devised. I invaded the territory of nations, and looted their storehouses. Like a mighty conqueror, I brought down rulers.", "comment": "tn Heb \u201cremoved the borders of nations\u201d; cf. NAB, NIV, NRSV \u201cboundaries.\u201d
tn Heb \u201cand I brought down, like a strong one, ones sitting [or \u201cliving\u201d].\u201d The participle \u05d9\u05d5\u05b9\u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05dd (yosh\u00ffvim, \u201cones sitting\u201d) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 and HALOT 444 s.v. \u05d9\u05e9\u05c1\u05d1.
tc The consonantal text (Kethib) has \u05db\u05bc\u05b0\u05d0\u05b7\u05d1\u05bc\u05b4\u05d9\u05e8 (k\u00ff\u2019abir, \u201clike a strong one\u201d); the marginal reading (Qere) is \u05db\u05bc\u05b7\u05d1\u05b4\u05d9\u05e8 (kavir, \u201cmighty one\u201d)."}, {"pk": 2842603, "translation": "NET", "book": 23, "chapter": 10, "verse": 14, "text": "My hand discovered the wealth of the nations, as if it were in a nest, as one gathers up abandoned eggs, I gathered up the whole earth. There was no wing flapping, or open mouth chirping.\u201d", "comment": "sn The Assyrians\u2019 conquests were relatively unopposed, like robbing a bird\u2019s nest of its eggs when the mother bird is absent."}, {"pk": 2842604, "translation": "NET", "book": 23, "chapter": 10, "verse": 15, "text": "Does an ax exalt itself over the one who wields it, or a saw magnify itself over the one who cuts with it? As if a scepter should brandish the one who raises it, or a staff should lift up what is not made of wood!", "comment": "tn Heb \u201cthe one who pushes it back and forth\u201d; KJV \u201chim that shaketh it\u201d; ASV \u201chim that wieldeth it.\u201d"}, {"pk": 2842605, "translation": "NET", "book": 23, "chapter": 10, "verse": 16, "text": "For this reason the sovereign master, the LORD who commands armies, will make his healthy ones emaciated. His majestic glory will go up in smoke.", "comment": "tc Heb \u201cand in the place of his glory burning will burn, like the burning of fire.\u201d The highly repetitive text (\u05d9\u05b5\u05e7\u05b7\u05d3 \u05d9\u05b0\u05e7\u05b9\u05d3 \u05db\u05bc\u05b4\u05d9\u05e7\u05d5\u05b9\u05d3 \u05d0\u05b5\u05e9\u05c1, yeqad yiqod kiqod \u2019esh) may be dittographic; if the second consonantal sequence \u05d9\u05e7\u05d3 is omitted, the text would read \u201cand in the place of his glory, it will burn like the burning of fire.\u201d
sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
tn Heb \u201cwill send leanness against his healthy ones\u201d; NASB, NIV \u201cwill send a wasting disease.\u201d"}, {"pk": 2842606, "translation": "NET", "book": 23, "chapter": 10, "verse": 17, "text": "The light of Israel will become a fire, their Holy One will become a flame; it will burn and consume the Assyrian king\u2019s briers and his thorns in one day.", "comment": "tn Heb \u201chis.\u201d In vv. 17\u201319 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4.
tn In this context the \u201cLight of Israel\u201d is a divine title (note the parallel title \u201chis holy one\u201d). The title points to God\u2019s royal splendor, which overshadows and, when transformed into fire, destroys the \u201cmajestic glory\u201d of the king of Assyria (v. 16b)."}, {"pk": 2842607, "translation": "NET", "book": 23, "chapter": 10, "verse": 18, "text": "The splendor of his forest and his orchard will be completely destroyed, as when a sick man\u2019s life ebbs away.", "comment": "tn Heb \u201cfrom breath to flesh it will destroy.\u201d The expression \u201cfrom breath to flesh\u201d refers to the two basic components of a person, the immaterial (life\u2019s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.
tn The precise meaning of this line is uncertain. \u05de\u05b8\u05e1\u05b7\u05e1 (masas), which is used elsewhere of substances dissolving or melting, may here mean \u201cwaste away\u201d or \u201cdespair.\u201d \u05e0\u05b8\u05e1\u05b7\u05e1 (nasas), which appears only here, may mean \u201cbe sick\u201d or \u201cstagger, despair.\u201d See BDB 651 s.v. I \u05e0\u05b8\u05e1\u05b7\u05e1 and HALOT 703 s.v. I \u05e0\u05e1\u05e1. One might translate the line literally, \u201clike the wasting away of one who is sick\u201d (cf. NRSV \u201cas when an invalid wastes away\u201d)."}, {"pk": 2842608, "translation": "NET", "book": 23, "chapter": 10, "verse": 19, "text": "There will be so few trees left in his forest, a child will be able to count them.", "comment": "tn Heb \u201cand the rest of the trees of his forest will be counted, and a child will record them.\u201d"}, {"pk": 2842609, "translation": "NET", "book": 23, "chapter": 10, "verse": 20, "text": "At that time those left in Israel, those who remain of the family of Jacob, will no longer rely on a foreign leader that abuses them. Instead they will truly rely on the LORD, the Holy One of Israel.", "comment": "tn Or \u201cin that day.\u201d The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201chouse\u201d (so KJV, NASB, NIV, NRSV).
tn Heb \u201con one who strikes him down.\u201d This individual is the king (\u201cforeign leader\u201d) of the oppressing nation (which NLT specifies as \u201cthe Assyrians\u201d).
tn Or \u201csincerely\u201d; KJV, ASV, NAB, NRSV \u201cin truth.\u201d
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2842610, "translation": "NET", "book": 23, "chapter": 10, "verse": 21, "text": "A remnant will come back, a remnant of Jacob, to the mighty God.", "comment": "tn The referent of \u05d0\u05b5\u05dc \u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8 (\u2019el gibbor, \u201cmighty God\u201d) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [\u201cthe great, mighty, and awesome God\u201d] and in Jer 32:18 [\u201cthe great and mighty God\u201d]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking \u201cDavid their king,\u201d and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here."}, {"pk": 2842611, "translation": "NET", "book": 23, "chapter": 10, "verse": 22, "text": "For though your people, Israel, are as numerous as the sand on the seashore, only a remnant will come back. Destruction has been decreed; just punishment is about to engulf you.", "comment": "tn Heb \u201care like.\u201d
sn The twofold appearance of the statement \u201ca remnant will come back\u201d (\u05e9\u05c1\u05b0\u05d0\u05b8\u05e8 \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1, she\u2019ar yashuv) in vv. 21\u201322 echoes and probably plays off the name of Isaiah\u2019s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz\u2019s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21\u201322, there is good news and bad news. The good news is that a remnant of God\u2019s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).
tn Or \u201cpredetermined\u201d; cf. ASV, NASB \u201cis determined\u201d; TEV \u201cis in store.\u201d
tn \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah) often means \u201crighteousness,\u201d but here it refers to God\u2019s just judgment.
tn Or \u201cis about to overflow.\u201d"}, {"pk": 2842612, "translation": "NET", "book": 23, "chapter": 10, "verse": 23, "text": "The sovereign master, the LORD who commands armies, is certainly ready to carry out the decreed destruction throughout the land.", "comment": "tn Heb \u201cIndeed (or perhaps \u201cfor\u201d) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.\u201d The phrase \u05db\u05b8\u05dc\u05b8\u05d0 \u05d5\u05b0\u05e0\u05b6\u05d7\u05b1\u05e8\u05b8\u05e6\u05b8\u05d4 (khala\u2019 venekheratsah, \u201cdestruction and what is decreed\u201d) is a hendiadys; the two terms express one idea, with the second qualifying the first."}, {"pk": 2842613, "translation": "NET", "book": 23, "chapter": 10, "verse": 24, "text": "So here is what the sovereign master, the LORD who commands armies, says: \u201cMy people who live in Zion, do not be afraid of Assyria, even though they beat you with a club and lift their cudgel against you as Egypt did.", "comment": "tn Heb \u201cin the way [or \u201cmanner\u201d] of Egypt.\u201d
tn Heb \u201ctherefore.\u201d The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently \u201ctherefore\u201d relates back to vv. 5\u201321, not to vv. 22\u201323, which must be viewed as a brief parenthesis in an otherwise positive speech."}, {"pk": 2842614, "translation": "NET", "book": 23, "chapter": 10, "verse": 25, "text": "For very soon my fury will subside, and my anger will be directed toward their destruction.\u201d", "comment": "tc The Hebrew text has simply \u201cfury,\u201d but the pronominal element can be assumed on the basis of what immediately follows (see \u201cmy anger\u201d in the clause). It is possible that the suffixed yod (\u05d9) has been accidentally dropped by virtual haplography. Note that a vav (\u05d5) is prefixed to the form that immediately follows; yod and vav are very similar in later script phases."}, {"pk": 2842615, "translation": "NET", "book": 23, "chapter": 10, "verse": 26, "text": "The LORD who commands armies is about to beat them with a whip, similar to the way he struck down Midian at the rock of Oreb. He will use his staff against the sea, lifting it up as he did in Egypt.", "comment": "tn Heb \u201chim\u201d (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as \u201cthe Assyrians.\u201d
tc The Hebrew text reads literally, \u201cand his staff [will be] against the sea, and he will lift it in the way [or \u201cmanner\u201d] of Egypt.\u201d If the text is retained, \u201cthe sea\u201d symbolizes Assyria\u2019s hostility, the metaphor being introduced because of the reference to Egypt. The translation above assumes an emendation of \u05e2\u05b7\u05dc \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd (\u2019al hayyam, \u201cagainst the sea\u201d) to \u05e2\u05b7\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd (\u2019alehem, \u201cagainst them\u201d). The proposed shift from the third singular pronoun (note \u201cbeat him\u201d earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (\u201ctheir destruction\u201d). The final phrase, \u201cin the way/manner of Egypt,\u201d probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.
sn According to Judg 7:25, the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy."}, {"pk": 2842616, "translation": "NET", "book": 23, "chapter": 10, "verse": 27, "text": "At that time the LORD will remove their burden from your shoulders, and their yoke from your neck; the yoke will be taken off because your neck will be too large.", "comment": "tn Or \u201cin that day\u201d (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201che [i.e., the Lord] will remove his [i.e, Assyria\u2019s] burden from upon your shoulder.\u201d
tc The meaning of this line is uncertain. The Hebrew text reads literally, \u201cand the yoke will be destroyed (or perhaps, \u201cpulled down\u201d) because of fatness.\u201d Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord\u2019s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend \u05d5\u05b0\u05d7\u05bb\u05d1\u05bc\u05b7\u05dc (v\u00ffkhubbal, \u201cand it will be destroyed,\u201d a perfect with prefixed vav), to \u05d9\u05b4\u05d7\u05b0\u05d1\u05bc\u05b9\u05dc (yikhbol, \u201c[it] will be destroyed,\u201d an imperfect), and take the verb with what precedes, \u201cand their yoke will be destroyed from your neck.\u201d Proponents of this view (cf. NAB, NRSV) then emend \u05e2\u05b9\u05dc (\u2019ol, \u201cyoke\u201d) to \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201che came up\u201d) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28\u201332). \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9\u05be\u05e9\u05c1\u05b8\u05de\u05b6\u05df (mipp\u00ffney-shamen, \u201cbecause of fatness\u201d) is then emended to read \u201cfrom before Rimmon\u201d (NAB, NRSV), \u201cfrom before Samaria,\u201d or \u201cfrom before Jeshimon.\u201d Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God\u2019s abundant blessings on his servant nation."}, {"pk": 2842617, "translation": "NET", "book": 23, "chapter": 10, "verse": 28, "text": "They attacked Aiath, moved through Migron, depositing their supplies at Micmash.", "comment": "tn Heb \u201ccame against,\u201d or \u201ccame to.\u201d
sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.
tn Heb \u201che,\u201d that is, the Assyrians (as the preceding context suggests). Cf. NCV \u201cThe army of Assyria.\u201dsn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon\u2019s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib\u2019s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians\u2019 movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders\u2019 downfall in vv. 33\u201334 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393."}, {"pk": 2842618, "translation": "NET", "book": 23, "chapter": 10, "verse": 29, "text": "They went through the pass, spent the night at Geba. Ramah trembled, Gibeah of Saul ran away."}, {"pk": 2842619, "translation": "NET", "book": 23, "chapter": 10, "verse": 30, "text": "Shout out, daughter of Gallim! Pay attention, Laishah! Answer her, Anathoth!", "comment": "tc The Hebrew text reads \u201cPoor [is] Anathoth.\u201d The parallelism is tighter if \u05e2\u05b2\u05e0\u05b4\u05d9\u05bc\u05b8\u05d4 (\u2019aniyyah,\u201cpoor\u201d) is emended to \u05e2\u05b2\u05e0\u05b4\u05d9\u05d4\u05b8 (\u2019aniha, \u201canswer her\u201d). Note how the preceding two lines have an imperative followed by a proper name."}, {"pk": 2842620, "translation": "NET", "book": 23, "chapter": 10, "verse": 31, "text": "Madmenah flees, the residents of Gebim have hidden."}, {"pk": 2842621, "translation": "NET", "book": 23, "chapter": 10, "verse": 32, "text": "This very day, standing in Nob, they shake their fist at Daughter Zion\u2019s mountain \u2014 at the hill of Jerusalem.", "comment": "tc The consonantal text (Kethib) has \u201ca mountain of a house (\u05d1\u05bc\u05b5\u05d9\u05ea, bet), Zion,\u201d but the marginal reading (Qere) correctly reads \u201cthe mountain of the daughter (\u05d1\u05bc\u05b7\u05ea, bat) of Zion.\u201d On the phrase \u201cDaughter Zion,\u201d see the note on the same phrase in 1:8."}, {"pk": 2842622, "translation": "NET", "book": 23, "chapter": 10, "verse": 33, "text": "Look, the sovereign master, the LORD who commands armies, is ready to cut off the branches with terrifying power. The tallest trees will be cut down, the loftiest ones will be brought low.", "comment": "tn Heb \u201cthe exalted of the height.\u201d This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).
tc The Hebrew text reads \u201cwith terrifying power,\u201d or \u201cwith a crash.\u201d \u05de\u05b7\u05e2\u05b2\u05e8\u05b8\u05e6\u05b8\u05d4 (ma\u2019aratsah, \u201cterrifying power\u201d or \u201ccrash\u201d) occurs only here. Several have suggested an emendation to \u05de\u05b7\u05e2\u05b2\u05e6\u05b8\u05d3 (ma\u2019atsad, \u201cax\u201d) parallel to \u201cax\u201d in v. 34; see HALOT 615 s.v. \u05de\u05b7\u05e2\u05b2\u05e6\u05b8\u05d3 and H. Wildberger, Isaiah, 1:448. sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33\u201334."}, {"pk": 2842623, "translation": "NET", "book": 23, "chapter": 10, "verse": 34, "text": "The thickets of the forest will be chopped down with an ax, and mighty Lebanon will fall.", "comment": "tn The Hebrew text has, \u201cand Lebanon, by/as [?] a mighty one, will fall.\u201d The translation above takes the preposition \u05d1\u05bc\u05b0 (bet) prefixed to \u201cmighty one\u201d as indicating identity, \u201cLebanon, as a mighty one, will fall.\u201d In this case \u201cmighty one\u201d describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon\u2019s cedars.) Another option is to take the preposition as indicating agency and interpret \u201cmighty one\u201d as a divine title (see Isa 33:21). One could then translate, \u201cand Lebanon will fall by [the agency of] the Mighty One.\u201d"}, {"pk": 2842624, "translation": "NET", "book": 23, "chapter": 11, "verse": 1, "text": "A shoot will grow out of Jesse\u2019s root stock, a bud will sprout from his roots.", "comment": "sn The text mentions David\u2019s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king \u201cDavid\u201d or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23\u201324; 37:24\u201325; Hos 3:5; and Mic 5:2 (as well as the note there).
tc The Hebrew text has \u05d9\u05b4\u05e4\u05b0\u05e8\u05b6\u05d4 (yifreh, \u201cwill bear fruit,\u201d from \u05e4\u05bc\u05b8\u05e8\u05b8\u05d4, parah), but the ancient versions, as well as the parallelism suggest that \u05d9\u05b4\u05e4\u05b0\u05e8\u05b7\u05d7 (yifrakh, \u201cwill sprout\u201d, from \u05e4\u05bc\u05b8\u05e8\u05b7\u05d7, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2."}, {"pk": 2842625, "translation": "NET", "book": 23, "chapter": 11, "verse": 2, "text": "The LORD\u2019s spirit will rest on him \u2014 a spirit that gives extraordinary wisdom, a spirit that provides the ability to execute plans, a spirit that produces absolute loyalty to the LORD.", "comment": "tn Heb \u201ca spirit of wisdom and understanding.\u201d The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
sn Like David (1 Sam 16:13), this king will be energized by the Lord\u2019s spirit.
tn Heb \u201ca spirit of knowledge and fear of the Lord.\u201d \u201cKnowledge\u201d is used here in its covenantal sense and refers to a recognition of God\u2019s authority and a willingness to submit to it. See Jer 22:16. \u201cFear\u201d here refers to a healthy respect for God\u2019s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4\u20135).
tn Heb \u201ca spirit of counsel [or \u201cstrategy\u201d] and strength.\u201d The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4)."}, {"pk": 2842626, "translation": "NET", "book": 23, "chapter": 11, "verse": 3, "text": "He will take delight in obeying the LORD. He will not judge by mere appearances, or make decisions on the basis of hearsay.", "comment": "tn The Hebrew text reads literally, \u201cand his smelling is in the fear of the Lord.\u201d In Amos 5:21 the Hiphil of \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh, \u201csmell\u201d) carries the nuance of \u201csmell with delight, get pleasure from.\u201d There the Lord declares that he does not \u201csmell with delight\u201d (i.e., get pleasure from) Israel\u2019s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that \u201cthe fear of the Lord\u201d is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
tn Heb \u201cby what is heard by his ears\u201d; NRSV \u201cby what his ears hear.\u201d
tn Heb \u201cby what appears to his eyes\u201d; KJV \u201cafter the sight of his eyes\u201d; NIV \u201cby what he sees with his eyes.\u201d"}, {"pk": 2842627, "translation": "NET", "book": 23, "chapter": 11, "verse": 4, "text": "He will treat the poor fairly, and make right decisions for the downtrodden of the earth. He will strike the earth with the rod of his mouth, and order the wicked to be executed.", "comment": "tn Heb \u201cmake decisions with rectitude\u201d; cf. ASV, NRSV \u201cand decide with equity.\u201d
tn Heb \u201cwith justice\u201d (so NAB) or \u201cwith righteousness\u201d (so KJV, NASB, NIV, NRSV).
tn Heb \u201cand by the breath of his lips he will kill the wicked.\u201d The \u201cbreath of his lips\u201d refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
tc The Hebrew text reads literally, \u201cand he will strike the earth with the scepter of his mouth.\u201d Some have suggested that in this context \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cearth\u201d) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to \u05e5(\u05d9)\u05e2\u05b8\u05e8\u05b4 (\u2019arits, \u201cpotentate, tyrant\u201d). The phrase \u201cscepter of his mouth\u201d refers to the royal (note \u201cscepter\u201d) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as \u201cstriking\u201d the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire \u201cearth\u201d as the object of God\u2019s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17\u201321; 26:9, 21; 28:22; cf. 13:11).
tn Or \u201cland\u201d (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king\u2019s rule over his covenant people. The reference to God\u2019s \u201choly mountain\u201d in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2\u20134)."}, {"pk": 2842628, "translation": "NET", "book": 23, "chapter": 11, "verse": 5, "text": "Justice will be like a belt around his waist, integrity will be like a belt around his hips.", "comment": "tn Heb \u201cJustice will be the belt [or \u201cundergarment\u201d] on his waist, integrity the belt [or \u201cundergarment\u201d] on his hips.\u201d The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else."}, {"pk": 2842629, "translation": "NET", "book": 23, "chapter": 11, "verse": 6, "text": "A wolf will reside with a lamb, and a leopard will lie down with a young goat; an ox and a young lion will graze together, as a small child leads them along.", "comment": "tn The verb \u05d2\u05bc\u05d5\u05bc\u05e8 (gur) normally refers to living as a dependent, resident alien in another society.
tc The Hebrew text reads, \u201cand an ox, and a young lion, and a fatling together.\u201d Since the preceding lines refer to two animals and include a verb, many emend \u05d5\u05bc\u05de\u05b0\u05e8\u05b4\u05d9\u05d0 (um\u00ffri\u2019, \u201cand the fatling\u201d) to an otherwise unattested verb \u05d9\u05b4\u05de\u05b0\u05e8\u05b0\u05d0\u05d5\u05bc (yimr\u00ff\u2019u, \u201cthey will graze\u201d); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsaa). The present translation assumes this change."}, {"pk": 2842630, "translation": "NET", "book": 23, "chapter": 11, "verse": 7, "text": "A cow and a bear will graze together, their young will lie down together. A lion, like an ox, will eat straw.", "comment": "tn Heb \u201cand a cow and a bear will graze \u2013 together \u2013 they will lie down, their young.\u201d This is a case of pivot pattern; \u05d9\u05b7\u05d7\u05b0\u05d3\u05bc\u05b8\u05d5 (yakhddav, \u201ctogether\u201d) goes with both the preceding and following statements."}, {"pk": 2842631, "translation": "NET", "book": 23, "chapter": 11, "verse": 8, "text": "A baby will play over the hole of a snake; over the nest of a serpent an infant will put his hand.", "comment": "tn Heb \u201cone sucking,\u201d i.e., still being nursed by his mother.
tn Heb \u201cone who is weaned\u201d (cf. KJV, ASV, NASB, NRSV).
sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3\u20135). The categories \u201cpredator-prey\u201d (i.e., oppressor-oppressed) will no longer exist.
tn Or perhaps, \u201ccobra\u201d (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV \u201casp.\u201d
tc The Hebrew text has the otherwise unattested \u05de\u05b0\u05d0\u05d5\u05bc\u05e8\u05b7\u05ea (m\u00ff\u2019urat, \u201cplace of light\u201d), i.e., opening of a hole. Some prefer to emend to \u05de\u05b0\u05e2\u05b8\u05e8\u05b7\u05ea (m\u00ff\u2019arat, \u201ccave, den\u201d)."}, {"pk": 2842632, "translation": "NET", "book": 23, "chapter": 11, "verse": 9, "text": "They will no longer injure or destroy on my entire royal mountain. For there will be universal submission to the LORD\u2019s sovereignty, just as the waters completely cover the sea.", "comment": "tn Heb \u201cfor the earth will be full of knowledge of the Lord, as the waters cover the sea.\u201d The translation assumes that a universal kingdom is depicted here, but \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets) could be translated \u201cland\u201d (see the note at v. 4). \u201cKnowledge of the Lord\u201d refers here to a recognition of the Lord\u2019s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.
tn Heb \u201cin all my holy mountain.\u201d In the most basic sense the Lord\u2019s \u201choly mountain\u201d is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord\u2019s universal kingdom is in view in this context (see the note on \u201cearth\u201d at v. 4), then the phrase would probably be metonymic here, standing for God\u2019s worldwide dominion (see the next line)."}, {"pk": 2842633, "translation": "NET", "book": 23, "chapter": 11, "verse": 10, "text": "At that time a root from Jesse will stand like a signal flag for the nations. Nations will look to him for guidance, and his residence will be majestic.", "comment": "tn Heb \u201c a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire\u201d [or \u201cseek\u201d].
tn Or \u201cin that day\u201d (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
sn See the note at v. 1."}, {"pk": 2842634, "translation": "NET", "book": 23, "chapter": 11, "verse": 11, "text": "At that time the sovereign master will again lift his hand to reclaim the remnant of his people from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the seacoasts.", "comment": "tn Or \u201cacquire\u201d; KJV, ASV, NASB, NRSV \u201crecover.\u201d
tn Or perhaps, \u201cthe islands of the sea.\u201d
tn Or \u201cBabylonia\u201d (NIV, NCV, TEV, NLT).
tn Or \u201cEthiopia\u201d (NAB, NRSV, NLT).
sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV \u201cSouth Egypt\u201d).
tn Heb \u201cthe remnant of his people who remain.\u201d
tc The Hebrew text reads, \u201cthe sovereign master will again, a second time, his hand.\u201d The auxiliary verb \u05d9\u05d5\u05b9\u05e1\u05b4\u05d9\u05e3 (yosif), which literally means \u201cadd,\u201d needs a main verb to complete it. Consequently many emend \u05e9\u05c1\u05b5\u05e0\u05b4\u05d9\u05ea (shenit, \u201ca second time\u201d) to an infinitive. Some propose the form \u05e9\u05c1\u05b7\u05e0\u05bc\u05b9\u05ea (shannot, a Piel infinitive construct from \u05e9\u05c1\u05b8\u05e0\u05b8\u05d4, shanah) and relate it semantically to an Arabic cognate meaning \u201cto be high.\u201d If the Hebrew text is retained a verb must be supplied. \u201cSecond time\u201d would allude back to the events of the Exodus (see vv. 15\u201316).
tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonai).
tn Or \u201cin that day\u201d (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842635, "translation": "NET", "book": 23, "chapter": 11, "verse": 12, "text": "He will lift a signal flag for the nations; he will gather Israel\u2019s dispersed people and assemble Judah\u2019s scattered people from the four corners of the earth.", "comment": "tn Or \u201cthe banished of Israel,\u201d i.e., the exiles."}, {"pk": 2842636, "translation": "NET", "book": 23, "chapter": 11, "verse": 13, "text": "Ephraim\u2019s jealousy will end, and Judah\u2019s hostility will be eliminated. Ephraim will no longer be jealous of Judah, and Judah will no longer be hostile toward Ephraim.", "comment": "tn Heb \u201cturn aside\u201d; KJV, NASB, NRSV \u201cdepart.\u201d
tn Heb \u201chostile ones of Judah.\u201d Elsewhere when the substantival participle of \u05e6\u05b8\u05e8\u05b8\u05e8 (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III \u05e6\u05b8\u05e8\u05b7\u05e8) In this case the phrase \u201chostile ones of Judah\u201d means \u201cthose who are hostile toward Judah,\u201d i.e., Judah\u2019s enemies. However, the parallel couplet that follows suggests that Judah\u2019s hostility toward Ephraim is in view. In this case \u201chostile ones of Judah\u201d means \u201chostile ones from Judah.\u201d The translation above assumes the latter, giving the immediate context priority over general usage."}, {"pk": 2842637, "translation": "NET", "book": 23, "chapter": 11, "verse": 14, "text": "They will swoop down on the Philistine hills to the west; together they will loot the people of the east. They will take over Edom and Moab, and the Ammonites will be their subjects.", "comment": "tn Heb \u201cfly.\u201d Ephraim/Judah are compared to a bird of prey.
tn Heb \u201cEdom and Moab [will be the place of] the outstretching of their hand,\u201d i.e., included in their area of jurisdiction (see HALOT 648 s.v. \u05d7(\u05d5\u05b9)\u05de\u05b4\u05e9\u05c1\u05b0\u05dc\u05b9).
tn Heb \u201con the shoulder of Philistia toward the sea.\u201d This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. \u05db\u05bc\u05b8\u05ea\u05b5\u05e3."}, {"pk": 2842638, "translation": "NET", "book": 23, "chapter": 11, "verse": 15, "text": "The LORD will divide the gulf of the Egyptian Sea; he will wave his hand over the Euphrates River and send a strong wind, he will turn it into seven dried-up streams, and enable them to walk across in their sandals.", "comment": "tn Heb \u201cseven streams.\u201d The Hebrew term \u05e0\u05b7\u05d7\u05b7\u05dc (nakhal, \u201cstream\u201d) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, \u201cdried up streams.\u201d The number seven suggests totality and completeness. Here it indicates that God\u2019s provision for escape will be thorough and more than capable of accommodating the returning exiles.
sn That is, the Red Sea.
tn Heb \u201cthe river\u201d; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.
tn Heb \u201cwith the [?] of his wind\u201d [or \u201cbreath\u201d]. The Hebrew term \u05e2\u05b7\u05d9\u05b8\u05dd (\u2019ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, \u201cscorching [or \u201chot\u201d] wind.\u201d This interpretation fits especially well if one reads \u201cdry up\u201d in the previous line. Others prefer to emend the form to \u05e2\u05b9\u05e6\u05b6\u05dd (\u2019otsem, \u201cstrong\u201d). See HALOT 817 s.v. \u05e2\u05b2\u05e6\u05b7\u05dd.
tn The verb is usually understood as \u201cput under the ban, destroy,\u201d or emended to \u05d7\u05b8\u05e8\u05b8\u05d1 (kharav, \u201cdry up\u201d). However, HALOT 354 s.v. II \u05d7\u05e8\u05dd proposes a homonymic root meaning \u201cdivide.\u201d
tn Heb \u201ctongue\u201d (so KJV, NAB, NASB, NRSV)."}, {"pk": 2842639, "translation": "NET", "book": 23, "chapter": 11, "verse": 16, "text": "There will be a highway leading out of Assyria for the remnant of his people, just as there was for Israel, when they went up from the land of Egypt.", "comment": "tn Heb \u201cin the day\u201d (so KJV).
tn Heb \u201cand there will be a highway for the remnant of his people who remain, from Assyria.\u201d"}, {"pk": 2842640, "translation": "NET", "book": 23, "chapter": 12, "verse": 1, "text": "At that time you will say: \u201cI praise you, O LORD, for even though you were angry with me, your anger subsided, and you consoled me.", "comment": "tn Or \u201cin that day\u201d (KJV)."}, {"pk": 2842641, "translation": "NET", "book": 23, "chapter": 12, "verse": 2, "text": "Look, God is my deliverer! I will trust in him and not fear. For the LORD gives me strength and protects me; he has become my deliverer.\u201d", "comment": "tn The words \u201cin him\u201d are supplied in the translation for clarification.
tn Or \u201csalvation\u201d (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB \u201cmy savior.\u201d
tc The Hebrew text has, \u201cfor my strength and protection [is] the Lord, the Lord (Heb \u201cYah, Yahweh).\u201d The word \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (yehvah) is probably dittographic or explanatory here (note that the short form of the name [\u05d9\u05b8\u05d4\u05bc, yah] precedes, and that the graphically similar \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 [vay\u00ffhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only \u05d9\u05b8\u05d4\u05bc. The word \u05d6\u05b4\u05de\u05b0\u05e8\u05b8\u05ea (zimrat) is traditionally understood as meaning \u201csong,\u201d in which case one might translate, \u201cfor the Lord gives me strength and joy\u201d (i.e., a reason to sing); note that in v. 5 the verb \u05d6\u05b8\u05de\u05b7\u05e8 (zamar, \u201csing\u201d) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning \u201cprotection\u201d or \u201cstrength.\u201d See HALOT 274 s.v. III *\u05d6\u05de\u05e8.
tn Or \u201csalvation\u201d (KJV, NIV, NRSV)."}, {"pk": 2842642, "translation": "NET", "book": 23, "chapter": 12, "verse": 3, "text": "Joyfully you will draw water from the springs of deliverance.", "comment": "tn Or \u201csalvation\u201d (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV \u201cvictory.\u201d sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God\u2019s favor."}, {"pk": 2842643, "translation": "NET", "book": 23, "chapter": 12, "verse": 4, "text": "At that time you will say: \u201cPraise the LORD! Ask him for help! Publicize his mighty acts among the nations! Make it known that he is unique!", "comment": "tn Heb \u201ccall in his name,\u201d i.e., \u201cinvoke his name.\u201d
tn Or \u201cin that day\u201d (KJV).
tn Heb \u201cbring to remembrance that his name is exalted.\u201d The Lord\u2019s \u201cname\u201d stands here for his character and reputation."}, {"pk": 2842644, "translation": "NET", "book": 23, "chapter": 12, "verse": 5, "text": "Sing to the LORD, for he has done magnificent things, let this be known throughout the earth!", "comment": "tc The translation follows the marginal reading (Qere), which is a Hophal participle from \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019), understood here in a gerundive sense."}, {"pk": 2842645, "translation": "NET", "book": 23, "chapter": 12, "verse": 6, "text": "Cry out and shout for joy, O citizens of Zion, for the Holy One of Israel acts mightily among you!\u201d", "comment": "tn Or \u201cis great\u201d (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2842646, "translation": "NET", "book": 23, "chapter": 13, "verse": 1, "text": "This is a message about Babylon that God revealed to Isaiah son of Amoz:", "comment": "sn Isa 13\u201323 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel\u2019s God was indeed the sovereign ruler of the earth, worthy of his people\u2019s trust.
tn Heb \u201cThe message [traditionally, \u201cburden\u201d] [about] Babylon which Isaiah son of Amoz saw.\u201d"}, {"pk": 2842647, "translation": "NET", "book": 23, "chapter": 13, "verse": 2, "text": "On a bare hill raise a signal flag, shout to them, wave your hand, so they might enter the gates of the princes!", "comment": "sn The Lord is speaking here (see v. 3)."}, {"pk": 2842648, "translation": "NET", "book": 23, "chapter": 13, "verse": 3, "text": "I have given orders to my chosen soldiers; I have summoned the warriors through whom I will vent my anger, my boasting, arrogant ones.", "comment": "tn Heb \u201cmy consecrated ones,\u201d i.e., those who have been set apart by God for the special task of carrying out his judgment.
tn Heb \u201cmy warriors with respect to my anger.\u201d
tn Heb \u201cthe boasting ones of my pride\u201d; cf. ASV, NASB, NRSV \u201cmy proudly exulting ones.\u201d"}, {"pk": 2842649, "translation": "NET", "book": 23, "chapter": 13, "verse": 4, "text": "There is a loud noise on the mountains \u2014 it sounds like a large army! There is great commotion among the kingdoms \u2014 nations are being assembled! The LORD who commands armies is mustering forces for battle.", "comment": "sn In vv. 4\u201310 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.
tn Heb \u201ca sound, a roar [is] on the mountains, like many people.\u201d
tn Heb \u201ca sound, tumult of kingdoms.\u201d"}, {"pk": 2842650, "translation": "NET", "book": 23, "chapter": 13, "verse": 5, "text": "They come from a distant land, from the horizon. It is the LORD with his instruments of judgment, coming to destroy the whole earth.", "comment": "tn Or perhaps, \u201cland\u201d (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon\u2019s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon\u2019s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.
tn Heb \u201cfrom the end of the sky.\u201d
tn Or \u201canger\u201d; cf. KJV, ASV \u201cthe weapons of his indignation.\u201d"}, {"pk": 2842651, "translation": "NET", "book": 23, "chapter": 13, "verse": 6, "text": "Wail, for the LORD\u2019s day of judgment is near; it comes with all the destructive power of the sovereign judge.", "comment": "tn Heb \u201clike destruction from the sovereign judge it comes.\u201d The comparative preposition (\u05db\u05bc\u05b0, k\u00ff) has here the rhetorical nuance, \u201cin every way like.\u201d The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, \u201cit comes as only destructive divine judgment can.\u201d On this use of the preposition in general, see GKC 376 \u00a7118.x.sn The divine name used here is \u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9 (shaddai, \u201cShaddai\u201d). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1\u20138 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22\u201324; 35:16\u201318). It is quite natural that he would appeal to El Shaddai to preserve Benjamin\u2019s life, for it was El Shaddai\u2019s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph\u2019s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read \u201cEl Shaddai,\u201d along with a few Hebrew mss, the Samaritan Pentateuch, LXX, and Syriac) as the one who provides abundant blessings, including \u201cblessings of the breast and womb\u201d (49:25). (The direct association of the name with \u05e9\u05c1\u05b8\u05d3\u05b7\u05d9\u05b4\u05dd [shadayim, \u201cbreasts\u201d] suggests the name might mean \u201cthe one of the breast\u201d [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root \u05e9\u05c1\u05b8\u05d3\u05b7\u05d3 [shadad, \u201cdestroy\u201d] here in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus El, \u201cGod\u201d) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam\u2019s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20\u201321). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs\u2019 wings is compared to Shaddai\u2019s powerful voice. The reference may be to the mighty divine warrior\u2019s battle cry which accompanies his angry judgment.) Last but not least, the name occurs 31 times in the Book of Job. Job and his \u201cfriends\u201d assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10\u201312; 37:23b). He provides abundant blessings, including children (22:17\u201318; 29:4\u20136), but can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God\u2019s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means \u201cGod, the one of the mountain\u201d (an Akkadian cognate means \u201cmountain,\u201d to which Heb. \u05e9\u05c1\u05b7\u05d3 [shad, \u201cbreast\u201d] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally depict God as the sovereign judge who, in Canaanite style, rules from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as \u201cZaphon,\u201d the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)
tn Heb \u201cthe day of the Lord\u201d (so KJV, NAB)."}, {"pk": 2842652, "translation": "NET", "book": 23, "chapter": 13, "verse": 7, "text": "For this reason all hands hang limp, every human heart loses its courage.", "comment": "tn Heb \u201cmelts\u201d (so NAB).
tn Heb \u201cdrop\u201d; KJV \u201cbe faint\u201d; ASV \u201cbe feeble\u201d; NAB \u201cfall helpless.\u201d"}, {"pk": 2842653, "translation": "NET", "book": 23, "chapter": 13, "verse": 8, "text": "They panic \u2014 cramps and pain seize hold of them like those of a woman who is straining to give birth. They look at one another in astonishment; their faces are flushed red.", "comment": "tn Heb \u201ctheir faces are faces of flames.\u201d Their faces are flushed with fear and embarrassment."}, {"pk": 2842654, "translation": "NET", "book": 23, "chapter": 13, "verse": 9, "text": "Look, the LORD\u2019s day of judgment is coming; it is a day of cruelty and savage, raging anger, destroying the earth and annihilating its sinners.", "comment": "tn Heb \u201cmaking desolate.\u201d
tn Or \u201cland\u201d (KJV, NAB, NASB, NIV, NLT).
tn Heb \u201cthe day of the Lord.\u201d
tn Heb \u201c[with] cruelty, and fury, and rage of anger.\u201d Three synonyms for \u201canger\u201d are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment."}, {"pk": 2842655, "translation": "NET", "book": 23, "chapter": 13, "verse": 10, "text": "Indeed the stars in the sky and their constellations no longer give out their light; the sun is darkened as soon as it rises, and the moon does not shine.", "comment": "tn Heb \u201cdoes not shed forth its light.\u201d
tn Heb \u201cdo not flash forth their light.\u201d"}, {"pk": 2842656, "translation": "NET", "book": 23, "chapter": 13, "verse": 11, "text": "I will punish the world for its evil, and wicked people for their sin. I will put an end to the pride of the insolent, I will bring down the arrogance of tyrants.", "comment": "tn Or \u201cI will bring disaster on the world.\u201d Hebrew \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
tn Or perhaps, \u201cthe violent\u201d; cf. NASB, NIV \u201cthe ruthless.\u201d"}, {"pk": 2842657, "translation": "NET", "book": 23, "chapter": 13, "verse": 12, "text": "I will make human beings more scarce than pure gold, and people more scarce than gold from Ophir.", "comment": "tn The verb is supplied in the translation from the first line. The verb in the first line (\u201cI will make scarce\u201d) does double duty in the parallel structure of the verse."}, {"pk": 2842658, "translation": "NET", "book": 23, "chapter": 13, "verse": 13, "text": "So I will shake the heavens, and the earth will shake loose from its foundation, because of the fury of the LORD who commands armies, in the day he vents his raging anger.", "comment": "tn Heb \u201cfrom its place\u201d (so NAB, NASB, NIV, NCV).
tn Or \u201cthe sky.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context.
tn Heb \u201cand in the day of the raging of his anger.\u201d"}, {"pk": 2842659, "translation": "NET", "book": 23, "chapter": 13, "verse": 14, "text": "Like a frightened gazelle or a sheep with no shepherd, each will turn toward home, each will run to his homeland.", "comment": "tn Heb \u201chis people\u201d (cf. KJV, NASB, NIV, NRSV) or \u201chis nation\u201d (cf. TEV \u201ctheir own countries\u201d).
tn Or \u201clike a gazelle being chased.\u201d The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842660, "translation": "NET", "book": 23, "chapter": 13, "verse": 15, "text": "Everyone who is caught will be stabbed; everyone who is seized will die by the sword.", "comment": "tn Heb \u201ccarried off,\u201d i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. \u05e1\u05e4\u05d4.
tn Heb \u201cwill fall\u201d (so KJV, NIV, NRSV); NLT \u201cwill be run through with a sword.\u201d"}, {"pk": 2842661, "translation": "NET", "book": 23, "chapter": 13, "verse": 16, "text": "Their children will be smashed to pieces before their very eyes; their houses will be looted and their wives raped."}, {"pk": 2842662, "translation": "NET", "book": 23, "chapter": 13, "verse": 17, "text": "Look, I am stirring up the Medes to attack them; they are not concerned about silver, nor are they interested in gold.", "comment": "tn Heb \u201cagainst them\u201d; NLT \u201cagainst Babylon.\u201d
sn They cannot be bought off, for they have a lust for bloodshed."}, {"pk": 2842663, "translation": "NET", "book": 23, "chapter": 13, "verse": 18, "text": "Their arrows will cut young men to ribbons; they have no compassion on a person\u2019s offspring, they will not look with pity on children.", "comment": "tn Heb \u201ctheir eye does not.\u201d Here \u201ceye\u201d is a metonymy for the whole person.
tn Heb \u201cthe fruit of the womb.\u201d
tn Heb \u201cand bows cut to bits young men.\u201d \u201cBows\u201d stands by metonymy for arrows."}, {"pk": 2842664, "translation": "NET", "book": 23, "chapter": 13, "verse": 19, "text": "Babylon, the most admired of kingdoms, the Chaldeans\u2019 source of honor and pride, will be destroyed by God just as Sodom and Gomorrah were.", "comment": "tn Or \u201cmost beautiful\u201d (NCV, TEV).
tn Heb \u201cand Babylon\u2026will be like the overthrow by God of Sodom and Gomorrah.\u201d On \u05de\u05b7\u05d4\u05b0\u05e4\u05bc\u05b5\u05db\u05b7\u05ea (mahpekhat, \u201coverthrow\u201d) see the note on the word \u201cdestruction\u201d in 1:7.
tn Heb \u201cthe beauty of the pride of the Chaldeans.\u201dsn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century b.c. Their most famous king, Nebuchadnezzar, conquered Judah in 605 b.c. and destroyed Jerusalem in 586 b.c."}, {"pk": 2842665, "translation": "NET", "book": 23, "chapter": 13, "verse": 20, "text": "No one will live there again; no one will ever reside there again. No bedouin will camp there, no shepherds will rest their flocks there.", "comment": "tn Heb \u201cshe will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).\u201d The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.
tn The words \u201ctheir flocks\u201d are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.
tn \u05d9\u05b7\u05d4\u05b5\u05dc (yahel) is probably a corrupted form of \u05d9\u05b6\u05d0\u05b1\u05d4\u05b7\u05dc (ye\u2019ehal). See GKC 186 \u00a768.k.
tn Or \u201cArab\u201d (NAB, NASB, NIV); cf. CEV, NLT \u201cnomads.\u201d"}, {"pk": 2842666, "translation": "NET", "book": 23, "chapter": 13, "verse": 21, "text": "Wild animals will rest there, the ruined houses will be full of hyenas. Ostriches will live there, wild goats will skip among the ruins.", "comment": "tn Heb \u201cwill skip there.\u201d
tn The precise referent of this word in uncertain. See HALOT 29 s.v. *\u05d0\u05b9\u05d7\u05b7. Various English versions translate as \u201cowls\u201d (e.g., NAB, NASB), \u201cwild dogs\u201d (NCV); \u201cjackals\u201d (NIV); \u201chowling creatures\u201d (NRSV, NLT).
tn The word \u201cruined\u201d is supplied in the translation for clarification."}, {"pk": 2842667, "translation": "NET", "book": 23, "chapter": 13, "verse": 22, "text": "Wild dogs will yip in her ruined fortresses, jackals will yelp in the once-splendid palaces. Her time is almost up, her days will not be prolonged.", "comment": "sn When was the prophecy of Babylon\u2019s fall fulfilled? Some argue that the prophecy was fulfilled in 689 b.c. when the Assyrians under Sennacherib sacked and desecrated the city (this event is alluded to in 23:13). This may have been an initial phase in the fulfillment of the prophecy, but the reference to the involvement of the Medes (v. 17) and the suggestion that Babylon\u2019s demise will bring about the restoration of Israel (14:1\u20132) indicate that the fall of Babylon to the Medes and Persians in 538 b.c. is the primary focus of the prophecy. (After all, the Lord did reveal to Isaiah that the Chaldeans [not the Assyrians] would someday conquer Jerusalem and take the people into exile [see 39:5\u20137].) However, the vivid picture of destruction in vv. 15\u201322 raises a problem. The Medes and Persians did not destroy the city; in fact Cyrus\u2019 takeover of Babylon, though preceded by a military campaign, was relatively peaceful and even welcomed by some Babylonian religious officials. How then does one explain the prophecy\u2019s description of the city\u2019s violent fall? As noted above, the events of 689 b.c. and 538 b.c. may have been merged in the prophecy. However, it is more likely that the language is stylized and exaggerated for rhetorical effect. See Isa 34:11\u201315; Jer 50:39\u201340 (describing Babylon\u2019s fall in 538 b.c.); 51:36\u201337 (describing Babylon\u2019s fall in 538 b.c.); Zeph 2:13\u201315; the extra-biblical Sefire treaty curses; and Ashurbanipal\u2019s description of the destruction of Elam in his royal annals. In other words, the events of 538 b.c. essentially, though not necessarily literally, fulfill the prophecy.
tn Heb \u201cnear to come is her time.\u201d
tc The Hebrew text reads literally, \u201cwild dogs will yip among his widows, and jackals in the palaces of pleasure.\u201d The verb \u201cyip\u201d is supplied in the second line; it does double duty in the parallel structure. \u201cHis widows\u201d makes little sense in this context; many emend the form (\u05d0\u05b7\u05dc\u05b0\u05de\u05e0\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5, \u2019almnotayv) to the graphically similar \u05d0\u05b7\u05e8\u05b0\u05de\u05b0\u05e0\u05d5\u05b9\u05ea\u05b6\u05d9\u05d4\u05b8 (\u2019arm\u00ffnoteha, \u201cher fortresses\u201d), a reading that is assumed in the present translation. The use of \u201cwidows\u201d may represent an intentional wordplay on \u201cfortresses,\u201d indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1)."}, {"pk": 2842668, "translation": "NET", "book": 23, "chapter": 14, "verse": 1, "text": "The LORD will certainly have compassion on Jacob; he will again choose Israel as his special people and restore them to their land. Resident foreigners will join them and unite with the family of Jacob.", "comment": "tn Or \u201csettle\u201d (NASB, NIV, NCV, NLT).
tn The sentence begins with \u05db\u05bc\u05b4\u05d9 (ki), which is understood as asseverative (\u201ccertainly\u201d) in the translation. Another option is to translate, \u201cFor the Lord will have compassion.\u201d In this case one of the reasons for Babylon\u2019s coming demise (13:22b) is the Lord\u2019s desire to restore his people.
tn The words \u201cas his special people\u201d are supplied in the translation for clarification.
tn Heb \u201chouse.\u201d"}, {"pk": 2842669, "translation": "NET", "book": 23, "chapter": 14, "verse": 2, "text": "Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the LORD\u2019s land. They will make their captors captives and rule over the ones who oppressed them.", "comment": "tn Heb \u201cand the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.\u201d"}, {"pk": 2842670, "translation": "NET", "book": 23, "chapter": 14, "verse": 3, "text": "When the LORD gives you relief from your suffering and anxiety, and from the hard labor which you were made to perform,", "comment": "tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842671, "translation": "NET", "book": 23, "chapter": 14, "verse": 4, "text": "you will taunt the king of Babylon with these words: \u201cLook how the oppressor has met his end! Hostility has ceased!", "comment": "tc The word in the Hebrew text (\u05de\u05b7\u05d3\u05b0\u05d4\u05b5\u05d1\u05b8\u05d4, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsaa) assume a dalet-resh (\u05d3-\u05e8) confusion and emend the form to \u05de\u05b7\u05e8\u05b0\u05d4\u05b5\u05d1\u05b8\u05d4 (marhevah, \u201conslaught\u201d). See HALOT 548 s.v. II *\u05de\u05b4\u05d3\u05bc\u05b8\u05d4 and HALOT 633 s.v. *\u05de\u05b7\u05e8\u05b0\u05d4\u05b5\u05d1\u05b8\u05d4.
tn Heb \u201cyou will lift up this taunt over the king of Babylon, saying.\u201d"}, {"pk": 2842672, "translation": "NET", "book": 23, "chapter": 14, "verse": 5, "text": "The LORD has broken the club of the wicked, the scepter of rulers."}, {"pk": 2842673, "translation": "NET", "book": 23, "chapter": 14, "verse": 6, "text": "It furiously struck down nations with unceasing blows. It angrily ruled over nations, oppressing them without restraint.", "comment": "tn Heb \u201cit was ruling in anger nations [with] oppression without restraint.\u201d The participle (\u201cruling\u201d) suggests repeated or continuous action in past time.
tn Or perhaps, \u201che\u201d (cf. KJV; NCV \u201cthe king of Babylon\u201d). The present translation understands the referent of the pronoun (\u201cit\u201d) to be the \u201cclub/scepter\u201d of the preceding line.
tn Heb \u201cit was striking down nations in fury [with] a blow without ceasing.\u201d The participle (\u201cstriking down\u201d) suggests repeated or continuous action in past time."}, {"pk": 2842674, "translation": "NET", "book": 23, "chapter": 14, "verse": 7, "text": "The whole earth rests and is quiet; they break into song."}, {"pk": 2842675, "translation": "NET", "book": 23, "chapter": 14, "verse": 8, "text": "The evergreens also rejoice over your demise, as do the cedars of Lebanon, singing, \u2018Since you fell asleep, no woodsman comes up to chop us down!\u2019", "comment": "tn Heb \u201clay down\u201d (in death); cf. NAB \u201claid to rest.\u201d
tn Heb \u201cconcerning you.\u201d
tn The word \u201csinging\u201d is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
tn Heb \u201cthe [wood]cutter does not come up against us.\u201d"}, {"pk": 2842676, "translation": "NET", "book": 23, "chapter": 14, "verse": 9, "text": "Sheol below is stirred up about you, ready to meet you when you arrive. It rouses the spirits of the dead for you, all the former leaders of the earth; it makes all the former kings of the nations rise from their thrones.", "comment": "tn Heb \u201carousing.\u201d The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note \u201cstirred up\u201d). See GKC 466 \u00a7145.t.
tn Heb \u201clifting from their thrones all the kings of the nations.\u201d \u05d4\u05b5\u05e7\u05b4\u05d9\u05dd (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (\u05d4\u05b8\u05e7\u05b5\u05d9\u05dd, haqem). See the note on \u201crouses\u201d earlier in the verse.
tn Heb \u201call the rams of the earth.\u201d The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *\u05e2\u05b7\u05ea\u05bc\u05d5\u05bc\u05d3.
sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead."}, {"pk": 2842677, "translation": "NET", "book": 23, "chapter": 14, "verse": 10, "text": "All of them respond to you, saying: \u2018You too have become weak like us! You have become just like us!"}, {"pk": 2842678, "translation": "NET", "book": 23, "chapter": 14, "verse": 11, "text": "Your splendor has been brought down to Sheol, as well as the sound of your stringed instruments. You lie on a bed of maggots, with a blanket of worms over you.", "comment": "tn Heb \u201cunder you maggots are spread out, and worms are your cover.\u201d
tn Or \u201charps\u201d (NAB, NIV, NRSV).
tn Or \u201cpride\u201d (NCV, CEV); KJV, NIV, NRSV \u201cpomp.\u201d"}, {"pk": 2842679, "translation": "NET", "book": 23, "chapter": 14, "verse": 12, "text": "Look how you have fallen from the sky, O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations!", "comment": "tn Some understand the verb to from \u05d7\u05b8\u05dc\u05b7\u05e9\u05c1 (khalash, \u201cto weaken\u201d), but HALOT 324 s.v. II \u05d7\u05dc\u05e9\u05c1 proposes a homonym here, meaning \u201cto defeat.\u201d
sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb \u05d2\u05b8\u05d3\u05b7\u05e2 (gada\u2019, \u201ccut down\u201d) is used of chopping down trees in 9:10 and 10:33.
tn The Hebrew text has \u05d4\u05b5\u05d9\u05dc\u05b5\u05dc \u05d1\u05bc\u05b6\u05df\u05be\u05e9\u05c1\u05b8\u05d7\u05b7\u05e8 (helel ben-shakhar, \u201cHelel son of Shachar\u201d), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. \u05d4\u05b5\u05d9\u05dc\u05b5\u05dc. sn What is the background for the imagery in vv. 12\u201315? This whole section (vv. 4b\u201321) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called \u201cthe man\u201d in v. 16, and, according to vv. 19\u201320, he possesses a physical body. Nevertheless the language of vv. 12\u201315 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9\u201311), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, \u201cIsaiah,\u201d BKCOT, 1061)."}, {"pk": 2842680, "translation": "NET", "book": 23, "chapter": 14, "verse": 13, "text": "You said to yourself, \u201cI will climb up to the sky. Above the stars of El I will set up my throne. I will rule on the mountain of assembly on the remote slopes of Zaphon.", "comment": "sn Zaphon, the Canaanite version of Olympus, was the \u201cmountain of assembly\u201d where the gods met.
tn Heb \u201cyou, you said in your heart.\u201d
sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El."}, {"pk": 2842681, "translation": "NET", "book": 23, "chapter": 14, "verse": 14, "text": "I will climb up to the tops of the clouds; I will make myself like the Most High!\u201d", "comment": "tn Heb \u201cthe high places.\u201d This word often refers to the high places where pagan worship was conducted, but here it probably refers to the \u201cbacks\u201d or tops of the clouds. See HALOT 136 s.v. \u05d1\u05bc\u05b8\u05de\u05b8\u05d4.
sn Normally in the OT the title \u201cMost High\u201d belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El."}, {"pk": 2842682, "translation": "NET", "book": 23, "chapter": 14, "verse": 15, "text": "But you were brought down to Sheol, to the remote slopes of the pit.", "comment": "tn The Hebrew term \u05d1\u05bc\u05d5\u05bc\u05e8 (bor, \u201ccistern\u201d) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king\u2019s downfall."}, {"pk": 2842683, "translation": "NET", "book": 23, "chapter": 14, "verse": 16, "text": "Those who see you stare at you, they look at you carefully, thinking: \u201cIs this the man who shook the earth, the one who made kingdoms tremble?", "comment": "tn The word \u201cthinking\u201d is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him."}, {"pk": 2842684, "translation": "NET", "book": 23, "chapter": 14, "verse": 17, "text": "Is this the one who made the world like a desert, who ruined its cities, and refused to free his prisoners so they could return home?\u201d\u2019", "comment": "tn Heb \u201cand his prisoners did not let loose to [their] homes.\u201d This really means, \u201che did not let loose his prisoners and send them back to their homes.\u2019 On the elliptical style, see GKC 366 \u00a7117.o.
tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun \u201cworld.\u201d Some have suggested that the form \u05e2\u05b8\u05e8\u05b8\u05d9\u05d5 (\u2019arayv, plural noun with third masculine singular suffix) should be emended to \u05e2\u05b8\u05e8\u05b6\u05d9\u05d4\u05b8 (\u2019areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun."}, {"pk": 2842685, "translation": "NET", "book": 23, "chapter": 14, "verse": 18, "text": "As for all the kings of the nations, all of them lie down in splendor, each in his own tomb.", "comment": "sn This refers to the typically extravagant burial of kings.
sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the \u201ckings of the nations\u201d in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel\u2019s direct taunt (cf. vv. 4b\u201310a) has resumed. In fact the references to the \u201ckings of the nations\u201d may form a stylistic inclusio or frame around the quotation.
tc The phrase \u201call of them\u201d does not appear in the Qumran scroll 1QIsaa.
tn Heb \u201chouse\u201d (so KJV, ASV), but in this context a tomb is in view. Note the verb \u201clie down\u201d in the preceding line and the reference to a \u201cgrave\u201d in the next line."}, {"pk": 2842686, "translation": "NET", "book": 23, "chapter": 14, "verse": 19, "text": "But you have been thrown out of your grave like a shoot that is thrown away. You lie among the slain, among those who have been slashed by the sword, among those headed for the stones of the pit, as if you were a mangled corpse.", "comment": "tn Heb \u201clike a shoot that is abhorred.\u201d The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend \u05e0\u05b5\u05e6\u05b6\u05e8 (netser, \u201cshoot\u201d); some propose \u05e0\u05b5\u05e4\u05b6\u05dc (nefel, \u201cmiscarriage\u201d). In this case one might paraphrase: \u201clike a horrible-looking fetus that is delivered when a woman miscarries.\u201d
tn Heb \u201care clothed with.\u201d
tn Heb \u201cthose going down to.\u201d
tn Heb \u201clike a trampled corpse.\u201d Some take this line with what follows.
tn \u05d1\u05bc\u05d5\u05b9\u05e8 (bor) literally means \u201ccistern\u201d; cisterns were constructed from stones. On the metaphorical use of \u201ccistern\u201d for the underworld, see the note at v. 15."}, {"pk": 2842687, "translation": "NET", "book": 23, "chapter": 14, "verse": 20, "text": "You will not be buried with them, because you destroyed your land and killed your people. The offspring of the wicked will never be mentioned again.", "comment": "tn Heb \u201cyou will not be united with them in burial\u201d (so NASB)."}, {"pk": 2842688, "translation": "NET", "book": 23, "chapter": 14, "verse": 21, "text": "Prepare to execute his sons for the sins their ancestors have committed. They must not rise up and take possession of the earth, or fill the surface of the world with cities.\u201d", "comment": "tn Or \u201cthe place of slaughter for.\u201d
sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
tn Heb \u201cfor the sin of their fathers.\u201d"}, {"pk": 2842689, "translation": "NET", "book": 23, "chapter": 14, "verse": 22, "text": "\u201cI will rise up against them,\u201d says the LORD who commands armies. \u201cI will blot out all remembrance of Babylon and destroy all her people, including the offspring she produces,\u201d says the LORD.", "comment": "tn Heb \u201cI will cut off from Babylon name and remnant\u201d (ASV, NAB, and NRSV all similar).
tn Heb \u201cdescendant and child.\u201d"}, {"pk": 2842690, "translation": "NET", "book": 23, "chapter": 14, "verse": 23, "text": "\u201cI will turn her into a place that is overrun with wild animals and covered with pools of stagnant water. I will get rid of her, just as one sweeps away dirt with a broom,\u201d says the LORD who commands armies.", "comment": "tn Heb \u201cI will sweep her away with the broom of destruction.\u201d
tn Heb \u201cI will make her into a possession of wild animals.\u201d It is uncertain what type of animal \u05e7\u05b4\u05e4\u05bc\u05b9\u05d3 (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV \u201chedgehog\u201d), others an owl (cf, NAB, NIV, TEV)."}, {"pk": 2842691, "translation": "NET", "book": 23, "chapter": 14, "verse": 24, "text": "The LORD who commands armies makes this solemn vow: \u201cBe sure of this: Just as I have intended, so it will be; just as I have planned, it will happen.", "comment": "sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah\u2019s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations."}, {"pk": 2842692, "translation": "NET", "book": 23, "chapter": 14, "verse": 25, "text": "I will break Assyria in my land, I will trample them underfoot on my hills. Their yoke will be removed from my people, the burden will be lifted from their shoulders.", "comment": "tn Heb \u201cto break Assyria.\u201d
tn Heb \u201cand his [i.e., Assyria\u2019s] yoke will be removed from them [the people?], and his [Assyria\u2019s] burden from his [the nation\u2019s?] shoulder will be removed.\u201d There are no antecedents in this oracle for the suffixes in the phrases \u201cfrom them\u201d and \u201cfrom his shoulder.\u201d Since the Lord\u2019s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God\u2019s people are the referents of the suffixes; the translation uses \u201cmy people\u201d to indicate this.
tn Heb \u201chim.\u201d This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation."}, {"pk": 2842693, "translation": "NET", "book": 23, "chapter": 14, "verse": 26, "text": "This is the plan I have devised for the whole earth; my hand is ready to strike all the nations.\u201d", "comment": "tn Heb \u201cand this is the hand that is outstretched over all the nations.\u201d"}, {"pk": 2842694, "translation": "NET", "book": 23, "chapter": 14, "verse": 27, "text": "Indeed, the LORD who commands armies has a plan, and who can possibly frustrate it? His hand is ready to strike, and who can possibly stop it?", "comment": "tn Or \u201cFor\u201d (KJV, NASB, NIV, NRSV).
tn Heb \u201cHis hand is outstretched and who will turn it back?\u201d"}, {"pk": 2842695, "translation": "NET", "book": 23, "chapter": 14, "verse": 28, "text": "In the year King Ahaz died, this message was revealed:", "comment": "tn Heb \u201cthis oracle came.\u201d
sn Perhaps 715 b.c., but the precise date is uncertain."}, {"pk": 2842696, "translation": "NET", "book": 23, "chapter": 14, "verse": 29, "text": "Don\u2019t be so happy, all you Philistines, just because the club that beat you has been broken! For a viper will grow out of the serpent\u2019s root, and its fruit will be a darting adder.", "comment": "sn The identity of this \u201cclub\u201d (also referred to as a \u201cserpent\u201d in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
tn Heb \u201cflying burning one.\u201d The designation \u201cburning one\u201d may allude to the serpent\u2019s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier \u201cflying\u201d probably refers to the serpent\u2019s quick, darting movements, though one might propose a homonym here, meaning \u201cbiting.\u201d (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB \u201ca flying saraph\u201d; CEV \u201ca flying fiery dragon\u201d), but this proposal does not make good sense in 30:6, where the phrase \u201cflying burning one\u201d appears again in a list of desert animals."}, {"pk": 2842697, "translation": "NET", "book": 23, "chapter": 14, "verse": 30, "text": "The poor will graze in my pastures; the needy will rest securely. But I will kill your root by famine; it will put to death all your survivors.", "comment": "tn Heb \u201cyour remnant\u201d (so NAB, NRSV).
tc The Hebrew text has, \u201cthe firstborn of the poor will graze.\u201d \u201cFirstborn\u201d may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. \u05d1\u05bc\u05b0\u05db\u05d5\u05b9\u05e8. The translation above assumes an emendation of \u05d1\u05bc\u05b0\u05db\u05d5\u05b9\u05e8\u05b5\u05d9 (b\u00ffkhorey, \u201cfirstborn of\u201d) to \u05d1\u05bc\u05b0\u05db\u05b8\u05e8\u05b7\u05d9 (bekharay, \u201cin my pastures\u201d)."}, {"pk": 2842698, "translation": "NET", "book": 23, "chapter": 14, "verse": 31, "text": "Wail, O city gate! Cry out, O city! Melt with fear, all you Philistines! For out of the north comes a cloud of smoke, and there are no stragglers in its ranks.", "comment": "tn Or \u201cdespair\u201d (see HALOT 555 s.v. \u05de\u05d5\u05d2). The form \u05e0\u05b8\u05de\u05d5\u05b9\u05d2 (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 \u00a772.v.
tn Heb \u201cand there is no one going alone in his appointed places.\u201d The meaning of this line is uncertain. \u05d1\u05bc\u05d5\u05b9\u05d3\u05b5\u05d3 (boded) appears to be a participle from \u05d1\u05bc\u05b8\u05d3\u05b7\u05d3 (badad, \u201cbe separate\u201d; see BDB 94 s.v. \u05d1\u05bc\u05b8\u05d3\u05b7\u05d3). \u05de\u05d5\u05b9\u05e2\u05b8\u05d3 (mo\u2019ad) may mean \u201cassembly\u201d or, by extension, \u201cmultitude\u201d (see HALOT 558 s.v. *\u05de\u05d5\u05b9\u05e2\u05b8\u05d3), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the \u201cnation\u201d mentioned in the next line."}, {"pk": 2842699, "translation": "NET", "book": 23, "chapter": 14, "verse": 32, "text": "How will they respond to the messengers of this nation? Indeed, the LORD has made Zion secure; the oppressed among his people will find safety in her.", "comment": "sn The question forces the Philistines to consider the dilemma they will face \u2013 surrender and oppression, or battle and death."}, {"pk": 2842700, "translation": "NET", "book": 23, "chapter": 15, "verse": 1, "text": "Here is a message about Moab: Indeed, in a night it is devastated, Ar of Moab is destroyed! Indeed, in a night it is devastated, Kir of Moab is destroyed!"}, {"pk": 2842701, "translation": "NET", "book": 23, "chapter": 15, "verse": 2, "text": "They went up to the temple, the people of Dibon went up to the high places to lament. Because of what happened to Nebo and Medeba, Moab wails. Every head is shaved bare, every beard is trimmed off.", "comment": "tn Heb \u201chouse.\u201d
sn Shaving the head and beard were outward signs of mourning and grief.
tn Heb \u201cover [or \u201cfor\u201d] Nebo and over [or \u201cfor\u201d] Medeba.\u201d
tn Heb \u201ceven Dibon [to] the high places to weep.\u201d The verb \u201cwent up\u201d does double duty in the parallel structure."}, {"pk": 2842702, "translation": "NET", "book": 23, "chapter": 15, "verse": 3, "text": "In their streets they wear sackcloth; on their roofs and in their town squares all of them wail, they fall down weeping."}, {"pk": 2842703, "translation": "NET", "book": 23, "chapter": 15, "verse": 4, "text": "The people of Heshbon and Elealeh cry out, their voices are heard as far away as Jahaz. For this reason Moab\u2019s soldiers shout in distress; their courage wavers.", "comment": "tc The Hebrew text has, \u201cFor this reason the soldiers of Moab shout, his inner being quivers for him.\u201d To achieve tighter parallelism, some emend the first line, changing \u05d7\u05b2\u05dc\u05bb\u05e6\u05b5\u05d9 (khalutse, \u201csoldiers\u201d) to \u05d7\u05b7\u05dc\u05b0\u05e6\u05b5\u05d9 (khaltse, \u201cloins\u201d) and \u05d9\u05b8\u05e8\u05b4\u05d9\u05e2\u05d5\u05bc (yari\u2019u, \u201cthey shout,\u201d from \u05e8\u05d5\u05bc\u05e2\u05b7, rua\u2019) to \u05d9\u05b8\u05e8\u05b0\u05e2\u05d5\u05bc (yor\u2019u, \u201cthey quiver\u201d), a verb from \u05d9\u05b8\u05e8\u05b7\u05e2 (yara\u2019), which also appears in the next line. One can then translate v. 4b as \u201cFor this reason the insides of the Moabites quiver, their whole body shakes\u201d (cf. NAB, NRSV).
tn The words \u201cthe people of\u201d are supplied in the translation for clarification."}, {"pk": 2842704, "translation": "NET", "book": 23, "chapter": 15, "verse": 5, "text": "My heart cries out because of Moab\u2019s plight, and for the fugitives stretched out as far as Zoar and Eglath Shelishiyah. For they weep as they make their way up the ascent of Luhith; they loudly lament their demise on the road to Horonaim.", "comment": "tn The vocalization of the Hebrew text suggests \u201cthe bars of her gates,\u201d but the form should be repointed to yield, \u201cher fugitives.\u201d See HALOT 156-57 s.v. \u05d1\u05bc\u05b8\u05e8\u05b4\u05d7\u05b7, and BDB 138 s.v. \u05d1\u05bc\u05b8\u05e8\u05b4\u05d9\u05d4\u05b7.
tn Heb \u201cfor Moab.\u201d For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.
tn The words \u201care stretched out\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cFor the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.\u201d"}, {"pk": 2842705, "translation": "NET", "book": 23, "chapter": 15, "verse": 6, "text": "For the waters of Nimrim are gone; the grass is dried up, the vegetation has disappeared, and there are no plants.", "comment": "tn Heb \u201care waste places\u201d; cf. NRSV \u201care a desolation.\u201d"}, {"pk": 2842706, "translation": "NET", "book": 23, "chapter": 15, "verse": 7, "text": "For this reason what they have made and stored up, they carry over the Stream of the Poplars."}, {"pk": 2842707, "translation": "NET", "book": 23, "chapter": 15, "verse": 8, "text": "Indeed, the cries of distress echo throughout Moabite territory; their wailing can be heard in Eglaim and Beer Elim.", "comment": "tn Heb \u201cto Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.\u201d"}, {"pk": 2842708, "translation": "NET", "book": 23, "chapter": 15, "verse": 9, "text": "Indeed, the waters of Dimon are full of blood! Indeed, I will heap even more trouble on Dimon. A lion will attack the Moabite fugitives and the people left in the land.", "comment": "tn The words \u201cwill attack\u201d are supplied in the translation for clarification.
tn Heb \u201cIndeed I will place on Dimon added things.\u201d Apparently the Lord is speaking.
tc The Qumran scroll 1QIsaa reads \u201cDibon\u201d instead of \u201cDimon\u201d in this verse."}, {"pk": 2842709, "translation": "NET", "book": 23, "chapter": 16, "verse": 1, "text": "Send rams as tribute to the ruler of the land, from Sela in the desert to the hill of Daughter Zion.", "comment": "tn The Hebrew text has \u201ctoward [across?] the desert.\u201d
tc The Hebrew text reads literally, \u201cSend [a plural imperatival form is used] a ram [to] the ruler of the land.\u201d The term \u05db\u05bc\u05b7\u05e8 (kar, \u201cram\u201d) should be emended to the plural \u05db\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (\u05de)."}, {"pk": 2842710, "translation": "NET", "book": 23, "chapter": 16, "verse": 2, "text": "At the fords of the Arnon the Moabite women are like a bird that flies about when forced from its nest.", "comment": "tn Heb \u201clike a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.\u201d
tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842711, "translation": "NET", "book": 23, "chapter": 16, "verse": 3, "text": "\u201cBring a plan, make a decision! Provide some shade in the middle of the day! Hide the fugitives! Do not betray the one who tries to escape!", "comment": "tn Heb \u201cdisclose, uncover.\u201d
sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.
tn Heb \u201cMake your shade like night in the midst of noonday.\u201d \u201cShade\u201d here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun\u2019s heat."}, {"pk": 2842712, "translation": "NET", "book": 23, "chapter": 16, "verse": 4, "text": "Please let the Moabite fugitives live among you. Hide them from the destroyer!\u201d Certainly the one who applies pressure will cease, the destroyer will come to an end, those who trample will disappear from the earth.", "comment": "tc The Hebrew text has, \u201cthey will be finished, the one who tramples, from the earth.\u201d The plural verb form \u05ea\u05bc\u05b7\u05de\u05bc\u05d5\u05bc, (tammu, \u201cdisappear\u201d) could be emended to agree with the singular subject \u05e8\u05b9\u05de\u05b5\u05e1 (romes, \u201cthe one who tramples\u201d) or the participle can be emended to a plural (\u05e8\u05b9\u05de\u05b5\u05e1\u05b4\u05dd, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (\u05dd) seems likely; note that the word after \u05e8\u05b9\u05de\u05b5\u05e1 begins with a mem.
tn Heb \u201cBe a hiding place for them.\u201d
tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.
tn The present translation understands \u05db\u05bc\u05b4\u05d9 (ki) as asseverative, but one could take it as explanatory (\u201cfor,\u201d KJV, NASB) or temporal (\u201cwhen,\u201d NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.
tn That is, \u201clive as resident foreigners.\u201d"}, {"pk": 2842713, "translation": "NET", "book": 23, "chapter": 16, "verse": 5, "text": "Then a trustworthy king will be established; he will rule in a reliable manner, this one from David\u2019s family. He will be sure to make just decisions and will be experienced in executing justice.", "comment": "tn Heb \u201cone who judges and seeks justice, and one experienced in fairness.\u201d Many understand \u05de\u05b0\u05d4\u05b4\u05e8 (m\u00ffhir) to mean \u201cquick, prompt\u201d (see BDB 555 s.v. \u05de\u05b8\u05d4\u05b4\u05d9\u05e8), but HALOT 552 s.v. \u05de\u05b8\u05d4\u05b4\u05d9\u05e8 offers the meaning \u201cskillful, experienced,\u201d and translates the phrase in v. 5 \u201czealous for what is right.\u201d
tn Heb \u201cand a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.\u201d"}, {"pk": 2842714, "translation": "NET", "book": 23, "chapter": 16, "verse": 6, "text": "We have heard about Moab\u2019s pride, their great arrogance, their boasting, pride, and excess. But their boastful claims are empty!", "comment": "tn \u05e2\u05b6\u05d1\u05b0\u05e8\u05b8\u05d4 (\u2019evrah) often means \u201canger, fury,\u201d but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. \u05e2\u05b6\u05d1\u05b0\u05e8\u05b8\u05d4.
tn Heb \u201cnot so his boasting.\u201d"}, {"pk": 2842715, "translation": "NET", "book": 23, "chapter": 16, "verse": 7, "text": "So Moab wails over its demise \u2014 they all wail! Completely devastated, they moan about what has happened to the raisin cakes of Kir Hareseth.", "comment": "tn The Hebrew text has, \u201cfor the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.\u201d The \u201craisin cakes\u201d could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take \u05d0\u05b2\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1\u05b5\u05d9 (\u2019ashishe, \u201craisin cakes of\u201d) as \u201cmen of\u201d (see HALOT 95 s.v. *\u05d0\u05b8\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1; cf. NIV). The verb form \u05ea\u05b6\u05d4\u05b0\u05d2\u05bc\u05d5\u05bc (tehgu, \u201cyou moan\u201d) is probably the result of dittography (note that the preceding word ends in tav [\u05ea]) and should be emended to \u05d4\u05d2\u05d5 (a perfect, third plural form), \u201cthey moan.\u201d
tn Heb \u201cSo Moab wails for Moab.\u201d"}, {"pk": 2842716, "translation": "NET", "book": 23, "chapter": 16, "verse": 8, "text": "For the fields of Heshbon are dried up, as well as the vines of Sibmah. The rulers of the nations trample all over its vines, which reach Jazer and spread to the desert; their shoots spread out and cross the sea."}, {"pk": 2842717, "translation": "NET", "book": 23, "chapter": 16, "verse": 9, "text": "So I weep along with Jazer over the vines of Sibmah. I will saturate you with my tears, Heshbon and Elealeh, for the conquering invaders shout triumphantly over your fruit and crops.", "comment": "tc The form \u05d0\u05b2\u05e8\u05b7\u05d9\u05bc\u05b8\u05d5\u05b6\u05da\u05b0 (\u2019arayyavekh) should be emended to \u05d0\u05b2\u05e8\u05b7\u05d5\u05bc\u05b8\u05d9\u05b6\u05da\u05b0 (\u2019aravvayekh; the vav [\u05d5] and yod [\u05d9] have been accidentally transposed) from \u05e8\u05b8\u05d5\u05b8\u05d4 (ravah, \u201cbe saturated\u201d).
tn Heb \u201cfor over your fruit and over your harvest shouting has fallen.\u201d The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, \u201cfor the joyful shouting over the fruit and crops has fallen silent.\u201d
tn Heb \u201cSo I weep with the weeping of Jazer.\u201d Once more the speaker (the Lord? \u2013 see v. 10b) plays the role of a mourner (see 15:5)."}, {"pk": 2842718, "translation": "NET", "book": 23, "chapter": 16, "verse": 10, "text": "Joy and happiness disappear from the orchards, and in the vineyards no one rejoices or shouts; no one treads out juice in the wine vats \u2014 I have brought the joyful shouts to an end.", "comment": "sn The Lord appears to be the speaker here. See 15:9.
tn Heb \u201cwine in the vats the treader does not tread.\u201d"}, {"pk": 2842719, "translation": "NET", "book": 23, "chapter": 16, "verse": 11, "text": "So my heart constantly sighs for Moab, like the strumming of a harp, my inner being sighs for Kir Hareseth.", "comment": "tn The verb is supplied in the translation; \u201csighs\u201d in the preceding line does double duty in the parallel structure.
tn Heb \u201cKir Heres\u201d (so ASV, NRSV, TEV, CEV), a variant name for \u201cKir Hareseth\u201d (see v. 7).
tn Heb \u201cso my intestines sigh for Moab like a harp.\u201d The word \u05de\u05b5\u05e2\u05b7\u05d9 (me\u2019ay, \u201cintestines\u201d) is used here of the seat of the emotions. English idiom requires the word \u201cheart.\u201d The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp."}, {"pk": 2842720, "translation": "NET", "book": 23, "chapter": 16, "verse": 12, "text": "When the Moabites plead with all their might at their high places, and enter their temples to pray, their prayers will be ineffective!", "comment": "tn Heb \u201cwhen he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.\u201d It is possible that \u201cwhen he grows tired\u201d is an explanatory gloss for the preceding \u201cwhen he appears.\u201d
tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842721, "translation": "NET", "book": 23, "chapter": 16, "verse": 13, "text": "This is the message the LORD previously announced about Moab."}, {"pk": 2842722, "translation": "NET", "book": 23, "chapter": 16, "verse": 14, "text": "Now the LORD makes this announcement: \u201cWithin exactly three years Moab\u2019s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.\u201d", "comment": "tn Heb \u201cin three years, like the years of a hired worker.\u201d The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.
tn Heb \u201cand the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.\u201d"}, {"pk": 2842723, "translation": "NET", "book": 23, "chapter": 17, "verse": 1, "text": "Here is a message about Damascus: \u201cLook, Damascus is no longer a city, it is a heap of ruins!"}, {"pk": 2842724, "translation": "NET", "book": 23, "chapter": 17, "verse": 2, "text": "The cities of Aroer are abandoned. They will be used for herds, which will lie down there in peace.", "comment": "tn Heb \u201cand they lie down and there is no one scaring [them].\u201d
tn Three cities are known by this name in the OT: (1) an Aroer located near the Arnon, (2) an Aroer in Ammon, and (3) an Aroer of Judah. (See BDB 792-93 s.v. \u05e2\u05b2\u05e8\u05b9\u05e2\u05b5\u05e8, and HALOT 883 s.v. II \u05e2\u05b2\u05e8\u05d5\u05b9\u05e2\u05b5\u05e8.) There is no mention of an Aroer in Syrian territory. For this reason some want to emend the text here to \u05e2\u05b2\u05d6\u05bb\u05d1\u05d5\u05b9\u05ea \u05e2\u05b8\u05e8\u05b7\u05d9\u05d4\u05b8 \u05e2\u05b2\u05d3\u05b5\u05d9 \u05e2\u05b7\u05d3 (\u2019azuvot \u2019arayha \u2019adey \u2019ad, \u201cher cities are permanently abandoned\u201d). However, Aroer near the Arnon was taken by Israel and later conquered by the Syrians. (See Josh 12:2; 13:9, 16; Judg 11:26; 2 Kgs 10:33). This oracle pertains to Israel as well as Syria (note v. 3), so it is possible that this is a reference to Israelite and/or Syrian losses in Transjordan."}, {"pk": 2842725, "translation": "NET", "book": 23, "chapter": 17, "verse": 3, "text": "Fortified cities will disappear from Ephraim, and Damascus will lose its kingdom. The survivors in Syria will end up like the splendor of the Israelites,\u201d says the LORD who commands armies.", "comment": "tn Heb \u201cand kingship from Damascus\u201d; cf. NASB \u201cAnd sovereignty from Damascus.\u201d"}, {"pk": 2842726, "translation": "NET", "book": 23, "chapter": 17, "verse": 4, "text": "\u201cAt that time Jacob\u2019s splendor will be greatly diminished, and he will become skin and bones.", "comment": "tn Heb \u201cin that day\u201d (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201cwill be tiny.\u201d
tn Heb \u201cand the fatness of his flesh will be made lean.\u201d"}, {"pk": 2842727, "translation": "NET", "book": 23, "chapter": 17, "verse": 5, "text": "It will be as when one gathers the grain harvest, and his hand gleans the ear of grain. It will be like one gathering the ears of grain in the Valley of Rephaim."}, {"pk": 2842728, "translation": "NET", "book": 23, "chapter": 17, "verse": 6, "text": "There will be some left behind, like when an olive tree is beaten \u2014 two or three ripe olives remain toward the very top, four or five on its fruitful branches,\u201d says the LORD God of Israel."}, {"pk": 2842729, "translation": "NET", "book": 23, "chapter": 17, "verse": 7, "text": "At that time men will trust in their creator; they will depend on the Holy One of Israel.", "comment": "tn Heb \u201cman will gaze toward his maker.\u201d
tn Heb \u201cin that day\u201d (so ASV, NASB, NIV); KJV \u201cAt that day.\u201d
tn Heb \u201chis eyes will look toward.\u201d
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2842730, "translation": "NET", "book": 23, "chapter": 17, "verse": 8, "text": "They will no longer trust in the altars their hands made, or depend on the Asherah poles and incense altars their fingers made.", "comment": "tn Heb \u201che will not gaze toward.\u201d
tn Heb \u201cand that which his fingers made he will not see, the Asherah poles and the incense altars.\u201d"}, {"pk": 2842731, "translation": "NET", "book": 23, "chapter": 17, "verse": 9, "text": "At that time their fortified cities will be like the abandoned summits of the Amorites, which they abandoned because of the Israelites; there will be desolation.", "comment": "tn Heb \u201cin that day\u201d (so KJV).
tn The Hebrew text reads literally, \u201clike the abandonment of the wooded height and the top one.\u201d The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend \u05d4\u05b7\u05d7\u05b9\u05e8\u05b6\u05e9\u05c1 \u05d5\u05b0\u05d4\u05b8\u05d0\u05b8\u05de\u05b4\u05d9\u05e8 (hakhoresh v\u00ffha\u2019amir, \u201cthe wooded height and the top one\u201d) to \u05d7\u05b9\u05e8\u05b5\u05e9\u05c1\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b1\u05de\u05b9\u05e8\u05b4\u05d9 (khoreshe ha\u2019emori, \u201c[like the abandonment] of the wooded heights of the Amorites\u201d)."}, {"pk": 2842732, "translation": "NET", "book": 23, "chapter": 17, "verse": 10, "text": "For you ignore the God who rescues you; you pay no attention to your strong protector. So this is what happens: You cultivate beautiful plants and plant exotic vines.", "comment": "tn Heb \u201cand the rocky cliff of your strength you do not remember.\u201d
tn Heb \u201cyou have forgotten\u201d (so NAB, NIV, NRSV).
tn Heb \u201ca vine, a strange one.\u201d The substantival adjective \u05d6\u05b8\u05e8 (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., \u201cstrange\u201d) to Israel."}, {"pk": 2842733, "translation": "NET", "book": 23, "chapter": 17, "verse": 11, "text": "The day you begin cultivating, you do what you can to make it grow; the morning you begin planting, you do what you can to make it sprout. Yet the harvest will disappear in the day of disease and incurable pain.", "comment": "tn Heb \u201cin the day of your planting you [?].\u201d The precise meaning of the verb \u05ea\u05bc\u05b0\u05e9\u05c2\u05b7\u05d2\u05b0\u05e9\u05c2\u05b5\u05d2\u05b4\u05d9 (t\u00ffsagsegi) is unclear. It is sometimes derived from \u05e9\u05c2\u05d5\u05bc\u05d2/\u05e1\u05d5\u05bc\u05d2 (sug, \u201cto fence in\u201d; see BDB 691 s.v. II \u05e1\u05d5\u05bc\u05d2). In this case one could translate \u201cyou build a protective fence.\u201d However, the parallelism is tighter if one derives the form from \u05e9\u05c2\u05b8\u05d2\u05b8\u05d0/\u05e9\u05c2\u05b8\u05d2\u05b8\u05d4 (saga\u2019/sagah, \u201cto grow\u201d); see J. N. Oswalt, Isaiah (NICOT), 1:351, n. 4. For this verb, see BDB 960 s.v. \u05e9\u05c2\u05b8\u05d2\u05b8\u05d0.
tc The Hebrew text has, \u201ca heap of harvest.\u201d However, better sense is achieved if \u05e0\u05b5\u05d3 (ned, \u201cheap\u201d) is emended to a verb. Options include \u05e0\u05b7\u05d3 (nad, Qal perfect third masculine singular from \u05e0\u05b8\u05d3\u05b7\u05d3 [nadad, \u201cflee, depart\u201d]), \u05e0\u05b8\u05d3\u05b7\u05d3 (Qal perfect third masculine singular from \u05e0\u05b8\u05d3\u05b7\u05d3), \u05e0\u05b9\u05d3\u05b5\u05d3 (noded, Qal active participle from \u05e0\u05b8\u05d3\u05b7\u05d3), and \u05e0\u05b8\u05d3 (nad, Qal perfect third masculine singular, or participle masculine singular, from \u05e0\u05d5\u05bc\u05d3 [nud, \u201cwander, flutter\u201d]). See BDB 626 s.v. \u05e0\u05d5\u05bc\u05d3 and HALOT 672 s.v. I \u05e0\u05d3\u05d3. One could translate literally: \u201c[the harvest] departs,\u201d or \u201c[the harvest] flies away.\u201d"}, {"pk": 2842734, "translation": "NET", "book": 23, "chapter": 17, "verse": 12, "text": "The many nations massing together are as good as dead, those who make a commotion as loud as the roaring of the sea\u2019s waves. The people making such an uproar are as good as dead, those who make an uproar as loud as the roaring of powerful waves.", "comment": "tn Heb \u201cthe uproar of the peoples.\u201d The term \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe, ah\u201d) does double duty in the parallel structure of the verse; the words \u201care as good as dead\u201d are supplied in the translation to reflect this.
tn Heb \u201clike the uproar of mighty waters they are in an uproar.\u201d
tn Heb \u201cWoe [to] the massing of the many nations.\u201d The word \u05d4\u05d5\u05b9\u05d9 (hoy) could be translated as a simple interjection here (\u201cah!\u201d), but since the following verses announce the demise of these nations, it is preferable to take \u05d4\u05d5\u05b9\u05d9 as a funeral cry. See the note on the first phrase of 1:4.
tn Heb \u201clike the loud noise of the seas, they make a loud noise.\u201d"}, {"pk": 2842735, "translation": "NET", "book": 23, "chapter": 17, "verse": 13, "text": "Though these people make an uproar as loud as the roaring of powerful waves, when he shouts at them, they will flee to a distant land, driven before the wind like dead weeds on the hills, or like dead thistles before a strong gale.", "comment": "tn Heb \u201cthe peoples are in an uproar like the uproar of mighty waters.\u201d
tn Or perhaps \u201ctumbleweed\u201d (NAB, NIV, CEV); KJV \u201clike a rolling thing.\u201d
tn Or \u201crebukes.\u201d The verb and related noun are used in theophanies of God\u2019s battle cry which terrifies his enemies. See, for example, Pss 18:15; 76:7; 106:9; Isa 50:2; Nah 1:4, and A. Caquot, TDOT 3:49-53."}, {"pk": 2842736, "translation": "NET", "book": 23, "chapter": 17, "verse": 14, "text": "In the evening there is sudden terror; by morning they vanish. This is the fate of those who try to plunder us, the destiny of those who try to loot us!", "comment": "tn Heb \u201cbefore morning he is not.\u201d
tn Heb \u201cthis is the portion of those who plunder us, and the lot of those who loot us.\u201d
tn Heb \u201cat the time of evening, look, sudden terror.\u201d"}, {"pk": 2842737, "translation": "NET", "book": 23, "chapter": 18, "verse": 1, "text": "The land of buzzing wings is as good as dead, the one beyond the rivers of Cush,", "comment": "tn Heb \u201cWoe [to] the land of buzzing wings.\u201d On \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe, ah\u201d) see the note on the first phrase of 1:4.sn The significance of the qualifying phrase \u201cbuzzing wings\u201d is uncertain. Some suggest that the designation points to Cush as a land with many insects. Another possibility is that it refers to the swiftness with which this land\u2019s messengers travel (v. 2a); they move over the sea as swiftly as an insect flies through the air. For a discussion of the options, see J. N. Oswalt, Isaiah (NICOT), 1:359-60."}, {"pk": 2842738, "translation": "NET", "book": 23, "chapter": 18, "verse": 2, "text": "that sends messengers by sea, who glide over the water\u2019s surface in boats made of papyrus. Go, you swift messengers, to a nation of tall, smooth-skinned people, to a people that are feared far and wide, to a nation strong and victorious, whose land rivers divide.", "comment": "tn Once more the precise meaning of the qualifying terms is uncertain. The expression \u05e7\u05b7\u05d5\u05be\u05e7\u05b8\u05d5 (qav-qav) is sometimes related to a proposed Arabic cognate and taken to mean \u201cstrength\u201d (see BDB 876 II \u05e7\u05b7\u05d5). Others, on the basis of Isa 28:10, 13, understand the form as gibberish (literally, \u201ckav, kav\u201d) and take it to be a reference to this nation\u2019s strange, unknown language. The form \u05de\u05b0\u05d1\u05d5\u05bc\u05e1\u05b8\u05d4 (m\u00ffvusah) appears to be derived from \u05d1\u05bc\u05d5\u05bc\u05e1 (bus, \u201cto trample\u201d), so lexicographers suggest the meaning \u201ctrampling\u201d or \u201csubjugation,\u201d i.e., a nation that subdues others. See BDB 101 s.v. \u05d1\u05bc\u05d5\u05bc\u05e1 and HALOT 541 s.v. \u05de\u05b0\u05d1\u05d5\u05bc\u05e1\u05b8\u05d4. These proposals, which are based on etymological speculation, must be regarded as tentative.
tn The precise meaning of the verb \u05d1\u05bc\u05b8\u05d6\u05b8\u05d0 (baza\u2019), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests \u201cdivide\u201d on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests \u201cwash away.\u201d
tn Heb \u201cfrom it and onwards.\u201d HALOT 245 s.v. \u05d4\u05b8\u05dc\u05b0\u05d0\u05b8\u05d4 suggests the translation \u201cfar and wide.\u201d
tn The precise meaning of the qualifying terms is uncertain. \u05de\u05b0\u05de\u05bb\u05e9\u05c1\u05bc\u05b8\u05da\u05b0 (m\u00ffmushakh) appears to be a Pual participle from the verb \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 (mashakh, \u201cto draw, extend\u201d). Lexicographers theorize that it here refers to people who \u201cstretch out,\u201d as it were, or are tall. See BDB 604 s.v. \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0, and HALOT 645-46 s.v. \u05de\u05e9\u05c1\u05da\u05b0. \u05de\u05d5\u05b9\u05e8\u05b8\u05d8 (morat) is taken as a Pual participle from \u05de\u05b8\u05e8\u05b7\u05d8 (marat), which can mean \u201cto pull out [hair],\u201d in the Qal, \u201cbecome bald\u201d in the Niphal, and \u201cbe wiped clean\u201d in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. \u05de\u05b8\u05e8\u05b7\u05d8, and HALOT 634-35 s.v. \u05de\u05e8\u05d8. These proposed meanings, which are based on etymological speculation, must be regarded as tentative."}, {"pk": 2842739, "translation": "NET", "book": 23, "chapter": 18, "verse": 3, "text": "All you who live in the world, who reside on the earth, you will see a signal flag raised on the mountains; you will hear a trumpet being blown."}, {"pk": 2842740, "translation": "NET", "book": 23, "chapter": 18, "verse": 4, "text": "For this is what the LORD has told me: \u201cI will wait and watch from my place, like scorching heat produced by the sunlight, like a cloud of mist in the heat of harvest.\u201d", "comment": "tn Or \u201cbe quiet, inactive\u201d; NIV \u201cwill remain quiet.\u201d
sn It is unclear how the comparisons in v. 4b relate to the preceding statement. How is waiting and watching similar to heat or a cloud? For a discussion of interpretive options, see J. N. Oswalt, Isaiah (NICOT), 1:362.
tc Some medieval Hebrew mss, with support from the LXX, Syriac Peshitta, and Latin Vulgate, read \u201cthe day.\u201d
tn Heb \u201ca cloud of dew,\u201d or \u201ca cloud of light rain.\u201d
tn Heb \u201clike the glowing heat because of light.\u201d The precise meaning of the line is uncertain."}, {"pk": 2842741, "translation": "NET", "book": 23, "chapter": 18, "verse": 5, "text": "For before the harvest, when the bud has sprouted, and the ripening fruit appears, he will cut off the unproductive shoots with pruning knives; he will prune the tendrils.", "comment": "tn Heb \u201cand the unripe, ripening fruit is maturing.\u201d
tn On the meaning of \u05d6\u05b7\u05dc\u05b0\u05d6\u05b7\u05dc (zalzal, \u201cshoot [of the vine] without fruit buds\u201d) see HALOT 272 s.v. *\u05d6\u05b7\u05dc\u05b0\u05d6\u05b7\u05dc.
tn Heb \u201cthe tendrils he will remove, he will cut off.\u201d"}, {"pk": 2842742, "translation": "NET", "book": 23, "chapter": 18, "verse": 6, "text": "They will all be left for the birds of the hills and the wild animals; the birds will eat them during the summer, and all the wild animals will eat them during the winter.", "comment": "tn Heb \u201cthey will be left together\u201d (so NASB).
tn Heb \u201cthe beasts of the earth\u201d (so KJV, NASB)."}, {"pk": 2842743, "translation": "NET", "book": 23, "chapter": 18, "verse": 7, "text": "At that time tribute will be brought to the LORD who commands armies, by a people that are tall and smooth-skinned, a people that are feared far and wide, a nation strong and victorious, whose land rivers divide. The tribute will be brought to the place where the LORD who commands armies has chosen to reside, on Mount Zion.", "comment": "tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.
tn The words \u201cthe tribute\u201d are repeated here in the translation for clarity.
tn Heb \u201cto the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.\u201d"}, {"pk": 2842744, "translation": "NET", "book": 23, "chapter": 19, "verse": 1, "text": "Here is a message about Egypt: Look, the LORD rides on a swift-moving cloud and approaches Egypt. The idols of Egypt tremble before him; the Egyptians lose their courage.", "comment": "tn Heb \u201cand the heart of Egypt melts within it.\u201d"}, {"pk": 2842745, "translation": "NET", "book": 23, "chapter": 19, "verse": 2, "text": "\u201cI will provoke civil strife in Egypt, brothers will fight with each other, as will neighbors, cities, and kingdoms.", "comment": "tn Heb I will provoke Egypt against Egypt\u201d (NAB similar).
tn Heb \u201cand they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.\u201d Civil strife will extend all the way from the domestic level to the provincial arena."}, {"pk": 2842746, "translation": "NET", "book": 23, "chapter": 19, "verse": 3, "text": "The Egyptians will panic, and I will confuse their strategy. They will seek guidance from the idols and from the spirits of the dead, from the pits used to conjure up underworld spirits, and from the magicians.", "comment": "tn The verb \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2 (bala\u2019, \u201cconfuse\u201d) is a homonym of the more common \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2 (bala\u2019, \u201cswallow\u201d); see HALOT 135 s.v. I \u05d1\u05dc\u05e2.
tn Heb \u201cand the spirit of Egypt will be laid waste in its midst.\u201d
tn Heb \u201cthey will inquire of the idols and of the spirits of the dead and of the ritual pits and of the magicians.\u201d Hebrew \u05d0\u05d5\u05b9\u05d1 (\u2019ov, \u201critual pit\u201d) refers to a pit used by a magician to conjure up underworld spirits. See the note on \u201cincantations\u201d in 8:19."}, {"pk": 2842747, "translation": "NET", "book": 23, "chapter": 19, "verse": 4, "text": "I will hand Egypt over to a harsh master; a powerful king will rule over them,\u201d says the sovereign master, the LORD who commands armies.", "comment": "tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2842748, "translation": "NET", "book": 23, "chapter": 19, "verse": 5, "text": "The water of the sea will be dried up, and the river will dry up and be empty.", "comment": "tn Heb \u201cwill dry up and be dry.\u201d Two synonyms are joined for emphasis."}, {"pk": 2842749, "translation": "NET", "book": 23, "chapter": 19, "verse": 6, "text": "The canals will stink; the streams of Egypt will trickle and then dry up; the bulrushes and reeds will decay,", "comment": "tn Heb \u201crivers\u201d (so KJV, ASV); NAB, CEV \u201cstreams\u201d; TEV \u201cchannels.\u201d
tn The verb form appears as a Hiphil in the Qumran scroll 1QIsaa; the form in MT may be a so-called \u201cmixed form,\u201d reflecting the Hebrew Hiphil stem and the functionally corresponding Aramaic Aphel stem. See HALOT 276 s.v. I \u05d6\u05e0\u05d7."}, {"pk": 2842750, "translation": "NET", "book": 23, "chapter": 19, "verse": 7, "text": "along with the plants by the mouth of the river. All the cultivated land near the river will turn to dust and be blown away.", "comment": "tn Heb \u201cwill dry up, [being] scattered, and it will vanish.\u201d
tn Heb \u201cthe plants by the river, by the mouth of the river.\u201d"}, {"pk": 2842751, "translation": "NET", "book": 23, "chapter": 19, "verse": 8, "text": "The fishermen will mourn and lament, all those who cast a fishhook into the river, and those who spread out a net on the water\u2019s surface will grieve.", "comment": "tn Or perhaps, \u201cwill disappear\u201d; cf. TEV \u201cwill be useless.\u201d"}, {"pk": 2842752, "translation": "NET", "book": 23, "chapter": 19, "verse": 9, "text": "Those who make clothes from combed flax will be embarrassed; those who weave will turn pale.", "comment": "tn BDB 301 s.v. \u05d7\u05d5\u05b9\u05e8\u05b4\u05d9 suggests the meaning \u201cwhite stuff\u201d for \u05d7\u05d5\u05b9\u05e8\u05b4\u05d9 (khori); the Qumran scroll 1QIsaa has \u05d7\u05b8\u05d5\u05b5\u05e8\u05d5\u05bc (khaveru), probably a Qal perfect, third plural form of \u05d7\u05d5\u05bc\u05e8, (khur, \u201cbe white, pale\u201d). See HALOT 299 s.v. I \u05d7\u05d5\u05e8. The latter reading is assumed in the translation above."}, {"pk": 2842753, "translation": "NET", "book": 23, "chapter": 19, "verse": 10, "text": "Those who make cloth will be demoralized; all the hired workers will be depressed.", "comment": "tn Heb \u201csad of soul\u201d; cf. NIV, NLT \u201csick at heart.\u201d
tn Heb \u201ccrushed.\u201d Emotional distress is the focus of the context (see vv. 8\u20139, 10b).
tn Some interpret \u05e9\u05c1\u05b8\u05ea\u05b9\u05ea\u05b6\u05d9\u05d4\u05b8 (shatoteha) as \u201cher foundations,\u201d i.e., leaders, nobles. See BDB 1011 s.v. \u05e9\u05c1\u05b8\u05ea. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form \u05e9\u05c1\u05b0\u05ea\u05b4\u05d9\u05ea\u05b6\u05d9\u05d4\u05b8 (sh\u00fftiteha) and translate \u201cher weavers.\u201d See J. N. Oswalt, Isaiah (NICOT), 1:370."}, {"pk": 2842754, "translation": "NET", "book": 23, "chapter": 19, "verse": 11, "text": "The officials of Zoan are nothing but fools; Pharaoh\u2019s wise advisers give stupid advice. How dare you say to Pharaoh, \u201cI am one of the sages, one well-versed in the writings of the ancient kings?\u201d", "comment": "tn Or \u201ccertainly the officials of Zoan are fools.\u201d \u05d0\u05b7\u05da\u05b0 (\u2019akh) can carry the sense, \u201conly, nothing but,\u201d or \u201ccertainly, surely.\u201d
tn Heb \u201cA son of wise men am I, a son of ancient kings.\u201d The term \u05d1\u05bc\u05b6\u05df (ben, \u201cson of\u201d) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of \u201cmember [of a guild].\u201d See HALOT 138 s.v. \u05d1\u05bc\u05b6\u05df and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the \u201cson of ancient kings\u201d being one devoted to their memory as preserved in their literature."}, {"pk": 2842755, "translation": "NET", "book": 23, "chapter": 19, "verse": 12, "text": "But where, oh where, are your wise men? Let them tell you, let them find out what the LORD who commands armies has planned for Egypt.", "comment": "tn Heb \u201cWhere are they? Where are your wise men?\u201d The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. \u05d0\u05b6\u05d9."}, {"pk": 2842756, "translation": "NET", "book": 23, "chapter": 19, "verse": 13, "text": "The officials of Zoan are fools, the officials of Memphis are misled; the rulers of her tribes lead Egypt astray.", "comment": "tn Heb \u201cNoph\u201d (so KJV); most recent English versions substitute the more familiar \u201cMemphis.\u201d
tn Heb \u201cthe cornerstone.\u201d The singular form should be emended to a plural."}, {"pk": 2842757, "translation": "NET", "book": 23, "chapter": 19, "verse": 14, "text": "The LORD has made them undiscerning; they lead Egypt astray in all she does, so that she is like a drunk sliding around in his own vomit.", "comment": "tn Heb \u201cthe Lord has mixed into her midst a spirit of blindness.\u201d
tn Heb \u201clike the going astray of a drunkard in his vomit.\u201d"}, {"pk": 2842758, "translation": "NET", "book": 23, "chapter": 19, "verse": 15, "text": "Egypt will not be able to do a thing, head or tail, shoots and stalk.", "comment": "tn Heb \u201cAnd there will not be for Egypt a deed, which head and tail, shoot and stalk can do.\u201d In 9:14\u201315 the phrase \u201chead or tail\u201d refers to leaders and prophets, respectively. This interpretation makes good sense in this context, where both leaders and advisers (probably including prophets and diviners) are mentioned (vv. 11\u201314). Here, as in 9:14, \u201cshoots and stalk\u201d picture a reed, which symbolizes the leadership of the nation in its entirety."}, {"pk": 2842759, "translation": "NET", "book": 23, "chapter": 19, "verse": 16, "text": "At that time the Egyptians will be like women. They will tremble and fear because the LORD who commands armies brandishes his fist against them.", "comment": "tn Heb \u201cin that day\u201d (so KJV), likewise at the beginning of vv. 18 and 19.
tn Heb \u201cand he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.\u201d Since according to the imagery here the Lord\u2019s \u201chand\u201d is raised as a weapon against the Egyptians, the term \u201cfist\u201d has been used in the translation.
sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord\u2019s onslaught.
tn Heb \u201cEgypt,\u201d which stands by metonymy for the country\u2019s inhabitants."}, {"pk": 2842760, "translation": "NET", "book": 23, "chapter": 19, "verse": 17, "text": "The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the LORD who commands armies is planning to do to them.", "comment": "tn Heb \u201cand the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.\u201d"}, {"pk": 2842761, "translation": "NET", "book": 23, "chapter": 19, "verse": 18, "text": "At that time five cities in the land of Egypt will speak the language of Canaan and swear allegiance to the LORD who commands armies. One will be called the City of the Sun.", "comment": "tc The Hebrew text has \u05e2\u05b4\u05d9\u05e8 \u05d4\u05b7\u05d4\u05b6\u05e8\u05b6\u05e1 (\u2019ir haheres, \u201cCity of Destruction\u201d; cf. NASB, NIV) but this does not fit the positive emphasis of vv. 18\u201322. The Qumran scroll 1QIsaa and some medieval Hebrew mss read \u05e2\u05b4\u05d9\u05e8 \u05d4\u05b8\u05d7\u05b6\u05e8\u05b6\u05e1 (\u2019ir hakheres, \u201cCity of the Sun,\u201d i.e., Heliopolis). This reading also finds support from Symmachus\u2019 Greek version, the Targum, and the Vulgate. See HALOT 257 s.v. \u05d7\u05b6\u05e8\u05b6\u05e1 and HALOT 355 s.v. II \u05d7\u05b6\u05e8\u05b6\u05e1.
sn The significance of the number \u201cfive\u201d in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77."}, {"pk": 2842762, "translation": "NET", "book": 23, "chapter": 19, "verse": 19, "text": "At that time there will be an altar for the LORD in the middle of the land of Egypt, as well as a sacred pillar dedicated to the LORD at its border.", "comment": "tn This word is sometimes used of a sacred pillar associated with pagan worship, but here it is associated with the worship of the Lord."}, {"pk": 2842763, "translation": "NET", "book": 23, "chapter": 19, "verse": 20, "text": "It will become a visual reminder in the land of Egypt of the LORD who commands armies. When they cry out to the LORD because of oppressors, he will send them a deliverer and defender who will rescue them.", "comment": "tn \u05e8\u05b8\u05d1 (rav) is a substantival participle (from \u05e8\u05b4\u05d9\u05d1, riv) meaning \u201cone who strives, contends.\u201d
tn Heb \u201ca sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.\u201d
tn The masculine noun \u05de\u05b4\u05d6\u05b0\u05d1\u05bc\u05b5\u05d7\u05b7 (mizbbeakh, \u201caltar\u201d) in v. 19 is probably the subject of the masculine singular verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) rather than the feminine noun \u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b8\u05d4 (matsevah, \u201csacred pillar\u201d), also in v. 19."}, {"pk": 2842764, "translation": "NET", "book": 23, "chapter": 19, "verse": 21, "text": "The LORD will reveal himself to the Egyptians, and they will acknowledge the LORD\u2019s authority at that time. They will present sacrifices and offerings; they will make vows to the LORD and fulfill them.", "comment": "tn Heb \u201cwill know the Lord.\u201d
tn Heb \u201cEgypt.\u201d For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (\u201cthey\u201d) here.
tn Heb \u201cin that day\u201d (so KJV), likewise at the beginning of vv. 23 and 24."}, {"pk": 2842765, "translation": "NET", "book": 23, "chapter": 19, "verse": 22, "text": "The LORD will strike Egypt, striking and then healing them. They will turn to the LORD and he will listen to their prayers and heal them.", "comment": "tn Heb \u201che will be entreated.\u201d The Niphal has a tolerative sense here, \u201che will allow himself to be entreated.\u201d"}, {"pk": 2842766, "translation": "NET", "book": 23, "chapter": 19, "verse": 23, "text": "At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together.", "comment": "tn The text could be translated, \u201cand Egypt will serve Assyria\u201d (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23\u201325. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take \u05d0\u05b6\u05ea (\u2019et) in v. 23b as a preposition, \u201ctogether with,\u201d rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants."}, {"pk": 2842767, "translation": "NET", "book": 23, "chapter": 19, "verse": 24, "text": "At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing in the earth.", "comment": "tn Or \u201cland\u201d (KJV, NAB).
tn Heb \u201cwill be a blessing\u201d (so NCV)."}, {"pk": 2842768, "translation": "NET", "book": 23, "chapter": 19, "verse": 25, "text": "The LORD who commands armies will pronounce a blessing over the earth, saying, \u201cBlessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, Israel!\u201d", "comment": "tn Or \u201cmy inheritance\u201d (NAB, NASB, NIV).
tn Heb \u201cwhich the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.\u201d The third masculine singular suffix on the form \u05d1\u05bc\u05b5\u05e8\u05b2\u05db\u05d5\u05b9 (berakho) should probably be emended to a third feminine singular suffix \u05d1\u05bc\u05b5\u05e8\u05b2\u05db\u05b8\u05d4\u05bc (berakhah), for its antecedent would appear to be the feminine noun \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cearth\u201d) at the end of v. 24."}, {"pk": 2842769, "translation": "NET", "book": 23, "chapter": 20, "verse": 1, "text": "The LORD revealed the following message during the year in which King Sargon of Assyria sent his commanding general to Ashdod, and he fought against it and captured it.", "comment": "tn Heb \u201cIn the year the commanding general came to Ashdod, when Sargon king of Assyria sent him, and he fought against Ashdod and captured it.\u201dsn This probably refers to the Assyrian campaign against Philistia in 712 or 711 b.c."}, {"pk": 2842770, "translation": "NET", "book": 23, "chapter": 20, "verse": 2, "text": "At that time the LORD announced through Isaiah son of Amoz: \u201cGo, remove the sackcloth from your waist and take your sandals off your feet.\u201d He did as instructed and walked around in undergarments and barefoot.", "comment": "tn The word used here (\u05e2\u05b8\u05e8\u05d5\u05b9\u05dd, \u2019arom) sometimes means \u201cnaked,\u201d but here it appears to mean simply \u201clightly dressed,\u201d i.e., stripped to one\u2019s undergarments. See HALOT 883 s.v. \u05e2\u05b8\u05e8\u05d5\u05b9\u05dd. The term also occurs in vv. 3, 4.
tn Heb \u201cspoke by the hand of.\u201d"}, {"pk": 2842771, "translation": "NET", "book": 23, "chapter": 20, "verse": 3, "text": "Later the LORD explained, \u201cIn the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush,"}, {"pk": 2842772, "translation": "NET", "book": 23, "chapter": 20, "verse": 4, "text": "so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, both young and old. They will be in undergarments and barefoot, with the buttocks exposed; the Egyptians will be publicly humiliated.", "comment": "tn Heb \u201clightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.\u201d"}, {"pk": 2842773, "translation": "NET", "book": 23, "chapter": 20, "verse": 5, "text": "Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed.", "comment": "tn Heb \u201cand they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.\u201d"}, {"pk": 2842774, "translation": "NET", "book": 23, "chapter": 20, "verse": 6, "text": "At that time those who live on this coast will say, \u2018Look what has happened to our source of hope to whom we fled for help, expecting to be rescued from the king of Assyria! How can we escape now?\u2019\u201d", "comment": "tn Heb \u201cin that day\u201d (so KJV).
sn This probably refers to the coastal region of Philistia (cf. TEV)."}, {"pk": 2842775, "translation": "NET", "book": 23, "chapter": 21, "verse": 1, "text": "Here is a message about the Desert by the Sea: Like strong winds blowing in the south, one invades from the desert, from a land that is feared.", "comment": "sn The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times, because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a \u201cdesert\u201d foreshadows the destruction that would overtake the city, making it like a desolate desert.
tn Or \u201cin the Negev\u201d (NASB)."}, {"pk": 2842776, "translation": "NET", "book": 23, "chapter": 21, "verse": 2, "text": "I have received a distressing message: \u201cThe deceiver deceives, the destroyer destroys. Attack, you Elamites! Lay siege, you Medes! I will put an end to all the groaning!\u201d", "comment": "tn Heb \u201ca severe revelation has been related to me.\u201d
sn This is often interpreted to mean \u201call the groaning\u201d that Babylon has caused others."}, {"pk": 2842777, "translation": "NET", "book": 23, "chapter": 21, "verse": 3, "text": "For this reason my stomach churns; cramps overwhelm me like the contractions of a woman in labor. I am disturbed by what I hear, horrified by what I see.", "comment": "tn Or perhaps, \u201cbent over [in pain]\u201d; cf. NRSV \u201cI am bowed down.\u201d
tn Heb \u201cmy waist is filled with shaking [or \u201canguish\u201d].\u201d"}, {"pk": 2842778, "translation": "NET", "book": 23, "chapter": 21, "verse": 4, "text": "My heart palpitates, I shake in fear; the twilight I desired has brought me terror.", "comment": "tn Heb \u201cwanders,\u201d perhaps here, \u201cis confused.\u201d
tn Heb \u201cshuddering terrifies me.\u201d"}, {"pk": 2842779, "translation": "NET", "book": 23, "chapter": 21, "verse": 5, "text": "Arrange the table, lay out the carpet, eat and drink! Get up, you officers, smear oil on the shields!", "comment": "tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.
sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.
tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic \u05e6\u05b8\u05e4\u05b9\u05d4 (tsafoh, \u201ckeep watch\u201d) and translate \u201cpost a guard\u201d (cf. KJV \u201cwatch in the watchtower\u201d; ASV \u201cset the watch\u201d)."}, {"pk": 2842780, "translation": "NET", "book": 23, "chapter": 21, "verse": 6, "text": "For this is what the sovereign master has told me: \u201cGo, post a guard! He must report what he sees.", "comment": "tn The Hebrew term translated \u201csovereign master\u201d here and in vv. 8, 16 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2842781, "translation": "NET", "book": 23, "chapter": 21, "verse": 7, "text": "When he sees chariots, teams of horses, riders on donkeys, riders on camels, he must be alert, very alert.\u201d", "comment": "tn Or \u201ca pair of horsemen.\u201d"}, {"pk": 2842782, "translation": "NET", "book": 23, "chapter": 21, "verse": 8, "text": "Then the guard cries out: \u201cOn the watchtower, O sovereign master, I stand all day long; at my post I am stationed every night.", "comment": "tn The Hebrew text has, \u201cthe lion,\u201d but this makes little sense here. \u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05d4 (\u2019aryeh, \u201clion\u201d) is probably a corruption of an original \u05d4\u05b8\u05e8\u05b9\u05d0\u05b6\u05d4 (haro\u2019eh, \u201cthe one who sees\u201d), i.e., the guard mentioned previously in v. 6.
tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard\u2019s human master (\u201cmy lord\u201d; cf. NIV, NLT)."}, {"pk": 2842783, "translation": "NET", "book": 23, "chapter": 21, "verse": 9, "text": "Look what\u2019s coming! A charioteer, a team of horses.\u201d When questioned, he replies, \u201cBabylon has fallen, fallen! All the idols of her gods lie shattered on the ground!\u201d", "comment": "tn Heb \u201cand he answered and said\u201d (so KJV, ASV).
tn Or \u201c[with] teams of horses,\u201d or perhaps, \u201cwith a pair of horsemen.\u201d"}, {"pk": 2842784, "translation": "NET", "book": 23, "chapter": 21, "verse": 10, "text": "O my downtrodden people, crushed like stalks on the threshing floor, what I have heard from the LORD who commands armies, the God of Israel, I have reported to you.", "comment": "tn Heb \u201cMy trampled one, and the son of the threshing floor.\u201d"}, {"pk": 2842785, "translation": "NET", "book": 23, "chapter": 21, "verse": 11, "text": "Here is a message about Dumah: Someone calls to me from Seir, \u201cWatchman, what is left of the night? Watchman, what is left of the night?\u201d", "comment": "sn Seir is another name for Edom. See BDB 973 s.v. \u05e9\u05c2\u05b5\u05e2\u05b4\u05d9\u05e8.
tn The noun \u05d3\u05bc\u05d5\u05bc\u05de\u05b8\u05d4 (dumah) means \u201csilence,\u201d but here it is a proper name, probably referring to a site in northern Arabia or to the nation of Edom. See BDB 189 s.v. II \u05d3\u05bc\u05d5\u05bc\u05de\u05b8\u05d4. If Dumah was an area in northern Arabia, it would be of interest to the Edomites because of its strategic position on trade routes which they used. See J. N. Oswalt, Isaiah (NICOT), 1:398.
sn The \u201cnight\u201d probably here symbolizes distress and difficult times. See BDB 539 s.v. \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4."}, {"pk": 2842786, "translation": "NET", "book": 23, "chapter": 21, "verse": 12, "text": "The watchman replies, \u201cMorning is coming, but then night. If you want to ask, ask; come back again.\u201d", "comment": "sn Dumah will experience some relief, but it will be short-lived as night returns.
sn The point of the watchman\u2019s final instructions (\u201cif you want to ask, ask; come again\u201d) is unclear. Perhaps they are included to add realism to the dramatic portrayal. The watchman sends the questioner away with the words, \u201cFeel free to come back and ask again.\u201d"}, {"pk": 2842787, "translation": "NET", "book": 23, "chapter": 21, "verse": 13, "text": "Here is a message about Arabia: In the thicket of Arabia you spend the night, you Dedanite caravans."}, {"pk": 2842788, "translation": "NET", "book": 23, "chapter": 21, "verse": 14, "text": "Bring out some water for the thirsty. You who live in the land of Tema, bring some food for the fugitives."}, {"pk": 2842789, "translation": "NET", "book": 23, "chapter": 21, "verse": 15, "text": "For they flee from the swords \u2014 from the drawn sword and from the battle-ready bow and from the severity of the battle."}, {"pk": 2842790, "translation": "NET", "book": 23, "chapter": 21, "verse": 16, "text": "For this is what the sovereign master has told me: \u201cWithin exactly one year all the splendor of Kedar will come to an end.", "comment": "tn Heb \u201cin still a year, like the years of a hired worker.\u201d See the note at 16:14.
tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2842791, "translation": "NET", "book": 23, "chapter": 21, "verse": 17, "text": "Just a handful of archers, the warriors of Kedar, will be left.\u201d Indeed, the LORD God of Israel has spoken.", "comment": "tn Heb \u201cand the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.\u201d
tn Or \u201cfor\u201d (KJV, ASV, NAB, NASB, NRSV)."}, {"pk": 2842792, "translation": "NET", "book": 23, "chapter": 22, "verse": 1, "text": "Here is a message about the Valley of Vision: What is the reason that all of you go up to the rooftops?", "comment": "tn Heb \u201cWhat to you, then?\u201d
sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory \u201cvision\u201d is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5)."}, {"pk": 2842793, "translation": "NET", "book": 23, "chapter": 22, "verse": 2, "text": "The noisy city is full of raucous sounds; the town is filled with revelry. Your slain were not cut down by the sword; they did not die in battle.", "comment": "tn Heb \u201cthe boisterous town.\u201d The phrase is parallel to \u201cthe noisy city\u201d in the preceding line.
sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409."}, {"pk": 2842794, "translation": "NET", "book": 23, "chapter": 22, "verse": 3, "text": "All your leaders ran away together \u2014 they fled to a distant place; all your refugees were captured together \u2014 they were captured without a single arrow being shot.", "comment": "tn Verse 3 reads literally, \u201cAll your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.\u201d J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation).
tn Heb \u201capart from [i.e., without] a bow they were captured\u201d; cf. NAB, NRSV \u201cwithout the use of a bow.\u201d
tn Heb \u201call your found ones.\u201d To achieve tighter parallelism (see \u201cyour leaders\u201d) some prefer to emend the form to \u05d0\u05b7\u05de\u05bc\u05b4\u05d9\u05e6\u05b7\u05d9\u05b4\u05da\u05b0 (\u2019ammitsayikh, \u201cyour strong ones\u201d) or to \u05e0\u05b6\u05d0\u05b1\u05de\u05b8\u05e6\u05b7\u05d9\u05b4\u05da\u05b0 (ne\u2019ematsayikh, \u201cyour strengthened ones\u201d)."}, {"pk": 2842795, "translation": "NET", "book": 23, "chapter": 22, "verse": 4, "text": "So I say: \u201cDon\u2019t look at me! I am weeping bitterly. Don\u2019t try to console me concerning the destruction of my defenseless people.\u201d", "comment": "tn Heb \u201cthe daughter of my people.\u201d \u201cDaughter\u201d is here used metaphorically to express the speaker\u2019s emotional attachment to his people, as well as their vulnerability and weakness.
tn Heb \u201cdon\u2019t hurry\u201d (so NCV).
tn Heb \u201clook away from me\u201d (so KJV, ASV, NRSV)."}, {"pk": 2842796, "translation": "NET", "book": 23, "chapter": 22, "verse": 5, "text": "For the sovereign master, the LORD who commands armies, has planned a day of panic, defeat, and confusion. In the Valley of Vision people shout and cry out to the hill.", "comment": "tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.
tn The Hebrew term translated \u201csovereign master\u201d here and in vv. 12, 14, 15 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn The precise meaning of this statement is unclear. Some take \u05e7\u05b4\u05e8 (qir) as \u201cwall\u201d and interpret the verb to mean \u201ctear down.\u201d However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning \u201cmake a sound.\u201d See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.
sn Perhaps \u201cthe hill\u201d refers to the temple mount.
tn Heb \u201cFor [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].\u201d"}, {"pk": 2842797, "translation": "NET", "book": 23, "chapter": 22, "verse": 6, "text": "The Elamites picked up the quiver, and came with chariots and horsemen; the men of Kir prepared the shield.", "comment": "tn Heb \u201c[with] the chariots of men, horsemen.\u201d
sn A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7.
tn Heb \u201cKir uncovers\u201d (so NAB, NIV).
sn The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see 39:5\u20137), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410."}, {"pk": 2842798, "translation": "NET", "book": 23, "chapter": 22, "verse": 7, "text": "Your very best valleys were full of chariots; horsemen confidently took their positions at the gate.", "comment": "tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201ctaking a stand, take their stand.\u201d The infinitive absolute emphasizes the following finite verb. The translation attempts to bring out this emphasis with the adverb \u201cconfidently.\u201d"}, {"pk": 2842799, "translation": "NET", "book": 23, "chapter": 22, "verse": 8, "text": "They removed the defenses of Judah. At that time you looked for the weapons in the House of the Forest.", "comment": "tn Heb \u201che,\u201d i.e., the enemy invader. NASB, by its capitalization of the pronoun, takes this to refer to the Lord.
tn Heb \u201ccovering.\u201d
tn Heb \u201cin that day\u201d (so KJV), likewise at the beginning of v. 12.
sn Perhaps this refers to a royal armory, or to Solomon\u2019s \u201cHouse of the Forest of Lebanon,\u201d where weapons may have been kept (see 1 Kgs 10:16\u201317)."}, {"pk": 2842800, "translation": "NET", "book": 23, "chapter": 22, "verse": 9, "text": "You saw the many breaks in the walls of the city of David; you stored up water in the lower pool.", "comment": "tn Heb \u201cthe breaks of the city of David, you saw that they were many.\u201d"}, {"pk": 2842801, "translation": "NET", "book": 23, "chapter": 22, "verse": 10, "text": "You counted the houses in Jerusalem, and demolished houses so you could have material to reinforce the wall.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cyou demolished the houses to fortify the wall.\u201d"}, {"pk": 2842802, "translation": "NET", "book": 23, "chapter": 22, "verse": 11, "text": "You made a reservoir between the two walls for the water of the old pool \u2014 but you did not trust in the one who made it; you did not depend on the one who formed it long ago!", "comment": "tn Heb \u201clook at\u201d; NAB, NRSV \u201cdid not look to.\u201d
tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is \u201cpool\u201d in the first half of the verse. Perhaps this \u201cold pool\u201d symbolizes the entire city, which had prospered because of God\u2019s provision and protection through the years.
tn Heb \u201cdid not see.\u201d"}, {"pk": 2842803, "translation": "NET", "book": 23, "chapter": 22, "verse": 12, "text": "At that time the sovereign master, the LORD who commands armies, called for weeping and mourning, for shaved heads and sackcloth.", "comment": "tn Heb \u201cfor baldness and the wearing of sackcloth.\u201d See the note at 15:2."}, {"pk": 2842804, "translation": "NET", "book": 23, "chapter": 22, "verse": 13, "text": "But look, there is outright celebration! You say, \u201cKill the ox and slaughter the sheep, eat meat and drink wine. Eat and drink, for tomorrow we die!\u201d", "comment": "tn Heb \u201chappiness and joy.\u201d
tn The prophet here quotes what the fatalistic people are saying. The introductory \u201cyou say\u201d is supplied in the translation for clarification; the concluding verb \u201cwe die\u201d makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs."}, {"pk": 2842805, "translation": "NET", "book": 23, "chapter": 22, "verse": 14, "text": "The LORD who commands armies told me this: \u201cCertainly this sin will not be forgiven as long as you live,\u201d says the sovereign master, the LORD who commands armies.", "comment": "tn Heb \u201cit was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].\u201d
tn Heb \u201cCertainly this sin will not be atoned for until you die.\u201d This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath."}, {"pk": 2842806, "translation": "NET", "book": 23, "chapter": 22, "verse": 15, "text": "This is what the sovereign master, the LORD who commands armies, says: \u201cGo visit this administrator, Shebna, who supervises the palace, and tell him:", "comment": "tn Heb \u201cwho is over the house\u201d (so ASV); NASB \u201cwho is in charge of the royal household.\u201d
tn The words \u201cand tell him\u201d are supplied in the translation for clarification."}, {"pk": 2842807, "translation": "NET", "book": 23, "chapter": 22, "verse": 16, "text": "\u2018What right do you have to be here? What relatives do you have buried here? Why do you chisel out a tomb for yourself here? He chisels out his burial site in an elevated place, he carves out his tomb on a cliff.", "comment": "tn Heb \u201cWhat to you here? And who to you here?\u201d The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.
tn Heb \u201cthat you chisel out.\u201d"}, {"pk": 2842808, "translation": "NET", "book": 23, "chapter": 22, "verse": 17, "text": "Look, the LORD will throw you far away, you mere man! He will wrap you up tightly.", "comment": "tn Heb \u201cwill throw you with a throwing.\u201d
tn Heb \u201cO man\u201d (so NASB); NAB \u201cmortal man\u201d; NRSV \u201cmy fellow.\u201d
tn Heb \u201cand the one who wraps you [will] wrap.\u201d"}, {"pk": 2842809, "translation": "NET", "book": 23, "chapter": 22, "verse": 18, "text": "He will wind you up tightly into a ball and throw you into a wide, open land. There you will die, and there with you will be your impressive chariots, which bring disgrace to the house of your master.", "comment": "tn Heb \u201cand he will tightly [or \u201csurely\u201d] wind you [with] winding like a ball, to a land broad of hands [i.e., \u201csides\u201d].\u201d
tn Heb \u201cand there the chariots of your splendor.\u201d
sn Apparently the reference to chariots alludes to Shebna\u2019s excessive pride, which in turn brings disgrace to the royal family."}, {"pk": 2842810, "translation": "NET", "book": 23, "chapter": 22, "verse": 19, "text": "I will remove you from your office; you will be thrown down from your position.", "comment": "tn Heb \u201cI will push you away from.\u201d
tn Heb \u201che will throw you down.\u201d The shift from the first to third person is peculiar and abrupt, but certainly not unprecedented in Hebrew poetry. See GKC 462 \u00a7144.p. The third person may be indefinite (\u201cone will throw you down\u201d), in which case the passive translation is justified."}, {"pk": 2842811, "translation": "NET", "book": 23, "chapter": 22, "verse": 20, "text": "\u201cAt that time I will summon my servant Eliakim, son of Hilkiah.", "comment": "tn Or \u201cin that day.\u201d The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2842812, "translation": "NET", "book": 23, "chapter": 22, "verse": 21, "text": "I will put your robe on him, tie your belt around him, and transfer your authority to him. He will become a protector of the residents of Jerusalem and of the people of Judah.", "comment": "tn Heb \u201cand your dominion I will place in his hand.\u201d
tn Heb \u201chouse.\u201d
tn Heb \u201ca father to.\u201d The Hebrew term \u05d0\u05b8\u05d1 (\u2019av, \u201cfather\u201d) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16."}, {"pk": 2842813, "translation": "NET", "book": 23, "chapter": 22, "verse": 22, "text": "I will place the key to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it.", "comment": "sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator\u2019s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422."}, {"pk": 2842814, "translation": "NET", "book": 23, "chapter": 22, "verse": 23, "text": "I will fasten him like a peg into a solid place; he will bring honor and respect to his father\u2019s family.", "comment": "sn The metaphor depicts how secure his position will be.
tn Heb \u201cand he will become a glorious throne for the house of his father.\u201d"}, {"pk": 2842815, "translation": "NET", "book": 23, "chapter": 22, "verse": 24, "text": "His father\u2019s family will gain increasing prominence because of him, including the offspring and the offshoots. All the small containers, including the bowls and all the jars will hang from this peg.\u2019", "comment": "tn Heb \u201cand all the glory of the house of his father they will hang on him.\u201d The Lord returns to the peg metaphor of v. 23a. Eliakim\u2019s secure position of honor will bring benefits and jobs to many others in the family.
tn Heb \u201call the small vessels, from the vessels that are bowls to all the vessels that are jars.\u201d The picture is that of a single peg holding the weight of all kinds of containers hung from it.
tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV \u201cthe issue\u201d; CEV \u201crelatives.\u201d"}, {"pk": 2842816, "translation": "NET", "book": 23, "chapter": 22, "verse": 25, "text": "\u201cAt that time,\u201d says the LORD who commands armies, \u201cthe peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.\u201d Indeed, the LORD has spoken.", "comment": "sn Eliakim\u2019s authority, though seemingly secure, will eventually be removed, and with it his family\u2019s prominence.
tn Or \u201cIn that day\u201d (KJV).
tn Or \u201cfor\u201d (KJV, NAB, NASB, NRSV)."}, {"pk": 2842817, "translation": "NET", "book": 23, "chapter": 23, "verse": 1, "text": "Here is a message about Tyre: Wail, you large ships, for the port is too devastated to enter! From the land of Cyprus this news is announced to them.", "comment": "tn Heb \u201cthe Kittim,\u201d a designation for the people of Cyprus. See HALOT 504-05 s.v. \u05db\u05bc\u05b4\u05ea\u05bc\u05b4\u05d9\u05bc\u05b4\u05d9\u05dd.
tc The Hebrew text reads literally, \u201cfor it is destroyed, from a house, from entering.\u201d The translation assumes that the mem (\u05de) on \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (bayit) was originally an enclitic mem suffixed to the preceding verb. This assumption allows one to take \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea as the subject of the preceding verb. It is used in a metaphorical sense for the port city of Tyre. The preposition min (\u05de\u05b4\u05df) prefixed to \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019) indicates negative consequence: \u201cso that no one can enter.\u201d See BDB 583 s.v. \u05de\u05b4\u05df 7.b.
tn Heb \u201cships of Tarshish.\u201d This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish."}, {"pk": 2842818, "translation": "NET", "book": 23, "chapter": 23, "verse": 2, "text": "Lament, you residents of the coast, you merchants of Sidon who travel over the sea, whose agents sail over", "comment": "tn Or \u201ckeep quiet\u201d; NAB \u201cSilence!\u201d
map For location see Map1-A1; JP3-F3; JP4-F3."}, {"pk": 2842819, "translation": "NET", "book": 23, "chapter": 23, "verse": 3, "text": "the deep waters! Grain from the Shihor region, crops grown near the Nile she receives; she is the trade center of the nations.", "comment": "tn Heb \u201c[is] her revenue.\u201d
tn Heb \u201cmerchandise\u201d; KJV, ASV \u201ca mart of nations\u201d; NLT \u201cthe merchandise mart of the world.\u201d
tc The Hebrew text (23:2b\u20133a) reads literally, \u201cmerchant of Sidon, the one who crosses the sea, they filled you, and on the deep waters.\u201d Instead of \u05de\u05b4\u05dc\u05b0\u05d0\u05d5\u05bc\u05da\u05b0 (mil\u2019ukh, \u201cthey filled you\u201d) the Qumran scroll 1QIsaa reads \u05de\u05dc\u05d0\u05db\u05d9\u05da (\u201cyour messengers\u201d). The translation assumes an emendation of \u05de\u05b4\u05dc\u05b0\u05d0\u05d5\u05bc\u05da\u05b0 to \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05db\u05b8\u05d5 (mal\u2019akhav, \u201chis messengers\u201d), taking the vav (\u05d5) on \u05d5\u05bc\u05d1\u05b0\u05de\u05b7\u05d9\u05b4\u05dd (uv\u00ffmayim) as improperly placed; instead it should be the final letter of the preceding word.
tn Heb \u201cseed of Shihor.\u201d \u201cShihor\u201d probably refers to the east branch of the Nile. See Jer 2:18 and BDB 1009 s.v. \u05e9\u05c1\u05b4\u05d9\u05d7\u05d5\u05b9\u05e8.
tn Heb \u201cthe harvest of the Nile.\u201d"}, {"pk": 2842820, "translation": "NET", "book": 23, "chapter": 23, "verse": 4, "text": "Be ashamed, O Sidon, for the sea says this, O fortress of the sea: \u201cI have not gone into labor or given birth; I have not raised young men or brought up young women.\u201d", "comment": "tn Or \u201cvirgins\u201d (KJV, ASV, NAB, NASB).sn The sea is personified here as a lamenting childless woman. The foreboding language anticipates the following announcement of Tyre\u2019s demise, viewed here as a child of the sea, as it were.
tn J. N. Oswalt (Isaiah [NICOT], 1:430-31) sees here a reference to Yam, the Canaanite god of the sea. He interprets the phrase \u05de\u05b8\u05e2\u05d5\u05b9\u05d6 \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd (ma\u2019oz hayyam, \u201cfortress of the sea\u201d) as a title of Yam, translating \u201cMighty One of the Sea.\u201d A more traditional view is that the phrase refers to Sidon."}, {"pk": 2842821, "translation": "NET", "book": 23, "chapter": 23, "verse": 5, "text": "When the news reaches Egypt, they will be shaken by what has happened to Tyre.", "comment": "tn Heb \u201cthey will be in pain at the report of Tyre.\u201d"}, {"pk": 2842822, "translation": "NET", "book": 23, "chapter": 23, "verse": 6, "text": "Travel to Tarshish! Wail, you residents of the coast!"}, {"pk": 2842823, "translation": "NET", "book": 23, "chapter": 23, "verse": 7, "text": "Is this really your boisterous city whose origins are in the distant past, and whose feet led her to a distant land to reside?", "comment": "tn Heb \u201cIs this to you, boisterous one?\u201d The pronoun \u201cyou\u201d is masculine plural, like the imperatives in v. 6, so it is likely addressed to the Egyptians and residents of the coast. \u201cBoisterous one\u201d is a feminine singular form, probably referring to the personified city of Tyre.
tn Heb \u201cin the days of antiquity [is] her beginning.\u201d"}, {"pk": 2842824, "translation": "NET", "book": 23, "chapter": 23, "verse": 8, "text": "Who planned this for royal Tyre, whose merchants are princes, whose traders are the dignitaries of the earth?", "comment": "tn Heb \u201cthe honored\u201d (so NASB, NRSV); NIV \u201crenowned.\u201d
tn The precise meaning of \u05d4\u05b7\u05de\u05bc\u05b7\u05e2\u05b2\u05d8\u05b4\u05d9\u05e8\u05b8\u05d4 (hamma\u2019atirah) is uncertain. The form is a Hiphil participle from \u05e2\u05b8\u05d8\u05b7\u05e8 (\u2019atar), a denominative verb derived from \u05e2\u05b2\u05d8\u05b8\u05e8\u05b8\u05d4 (\u2019atarah, \u201ccrown, wreath\u201d). The participle may mean \u201cone who wears a crown\u201d or \u201cone who distributes crowns.\u201d In either case, Tyre\u2019s prominence in the international political arena is in view."}, {"pk": 2842825, "translation": "NET", "book": 23, "chapter": 23, "verse": 9, "text": "The LORD who commands armies planned it \u2014 to dishonor the pride that comes from all her beauty, to humiliate all the dignitaries of the earth.", "comment": "tn Heb \u201cthe pride of all the beauty.\u201d"}, {"pk": 2842826, "translation": "NET", "book": 23, "chapter": 23, "verse": 10, "text": "Daughter Tarshish, travel back to your land, as one crosses the Nile; there is no longer any marketplace in Tyre.", "comment": "tc This meaning of this verse is unclear. The Hebrew text reads literally, \u201cCross over your land, like the Nile, daughter of Tarshish, there is no more waistband.\u201d The translation assumes an emendation of \u05de\u05b5\u05d6\u05b7\u05d7 (mezakh, \u201cwaistband\u201d) to \u05de\u05b8\u05d7\u05b9\u05d6 (makhoz, \u201charbor, marketplace\u201d; see Ps 107:30). The term \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar, \u201ccross over\u201d) is probably used here of traveling over the water (as in v. 6). The command is addressed to personified Tarshish, who here represents her merchants. The Qumran scroll 1QIsaa has \u05e2\u05d1\u05d3\u05d9 (\u201cwork, cultivate\u201d) instead of \u05e2\u05b4\u05d1\u05b0\u05e8\u05b4\u05d9 (\u2019ivri, \u201ccross over\u201d). In this case one might translate \u201cCultivate your land, like they do the Nile region\u201d (cf. NIV, CEV). The point would be that the people of Tarshish should turn to agriculture because they will no longer be able to get what they need through the marketplace in Tyre."}, {"pk": 2842827, "translation": "NET", "book": 23, "chapter": 23, "verse": 11, "text": "The LORD stretched out his hand over the sea, he shook kingdoms; he gave the order to destroy Canaan\u2019s fortresses.", "comment": "tn Heb \u201cconcerning Canaan, to destroy her fortresses.\u201d NIV, NLT translate \u201cCanaan\u201d as \u201cPhoenicia\u201d here.
tn Heb \u201cthe Lord.\u201d For stylistic reasons the pronoun (\u201che\u201d) has been used in the translation here.
tn Heb \u201chis hand he stretched out over the sea.\u201d"}, {"pk": 2842828, "translation": "NET", "book": 23, "chapter": 23, "verse": 12, "text": "He said, \u201cYou will no longer celebrate, oppressed virgin daughter Sidon! Get up, travel to Cyprus, but you will find no relief there.\u201d", "comment": "tn Heb \u201c[to the] Kittim, get up, cross over; even there there will be no rest for you.\u201d On \u201cKittim\u201d see the note on \u201cCyprus\u201d at v. 1.
tn Or \u201cviolated, raped,\u201d the point being that Daughter Sidon has lost her virginity in the most brutal manner possible."}, {"pk": 2842829, "translation": "NET", "book": 23, "chapter": 23, "verse": 13, "text": "Look at the land of the Chaldeans, these people who have lost their identity! The Assyrians have made it a home for wild animals. They erected their siege towers, demolished its fortresses, and turned it into a heap of ruins.", "comment": "tn Heb \u201cthis people [that] is not.\u201d
sn This verse probably refers to the Assyrian destruction of Babylon.
tn For the meaning of this word, see HALOT 118 s.v. *\u05d1\u05bc\u05b7\u05d7\u05d5\u05bc\u05df.
tn Or \u201claid bare.\u201d For the meaning of this word, see HALOT 889 s.v. \u05e2\u05e8\u05e8."}, {"pk": 2842830, "translation": "NET", "book": 23, "chapter": 23, "verse": 14, "text": "Wail, you large ships, for your fortress is destroyed!", "comment": "tn Heb \u201cships of Tarshish.\u201d See the note at v. 1."}, {"pk": 2842831, "translation": "NET", "book": 23, "chapter": 23, "verse": 15, "text": "At that time Tyre will be forgotten for seventy years, the typical life span of a king. At the end of seventy years Tyre will try to attract attention again, like the prostitute in the popular song:", "comment": "tn Heb \u201clike the days of a king.\u201d
sn The number seventy is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God\u2019s judgment.
tn Or \u201cin that day\u201d (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201cAt the end of seventy years it will be for Tyre like the song of the prostitute.\u201d"}, {"pk": 2842832, "translation": "NET", "book": 23, "chapter": 23, "verse": 16, "text": "\u201cTake the harp, go through the city, forgotten prostitute! Play it well, play lots of songs, so you\u2019ll be noticed!\u201d", "comment": "tn Heb \u201cso you will be remembered.\u201d"}, {"pk": 2842833, "translation": "NET", "book": 23, "chapter": 23, "verse": 17, "text": "At the end of seventy years the LORD will revive Tyre. She will start making money again by selling her services to all the earth\u2019s kingdoms.", "comment": "tn Heb \u201cvisit [with favor]\u201d (cf. KJV, NAB, NASB, NRSV); NIV \u201cwill deal with.\u201d
tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201cand she will return to her [prostitute\u2019s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.\u201d"}, {"pk": 2842834, "translation": "NET", "book": 23, "chapter": 23, "verse": 18, "text": "Her profits and earnings will be set apart for the LORD. They will not be stored up or accumulated, for her profits will be given to those who live in the LORD\u2019s presence and will be used to purchase large quantities of food and beautiful clothes.", "comment": "tn Heb \u201cfor eating to fullness and for beautiful covering[s].\u201dsn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre\u2019s commercial profits will be used to enrich the Lord\u2019s people."}, {"pk": 2842835, "translation": "NET", "book": 23, "chapter": 24, "verse": 1, "text": "Look, the LORD is ready to devastate the earth and leave it in ruins; he will mar its surface and scatter its inhabitants."}, {"pk": 2842836, "translation": "NET", "book": 23, "chapter": 24, "verse": 2, "text": "Everyone will suffer \u2014 the priest as well as the people, the master as well as the servant, the elegant lady as well as the female attendant, the seller as well as the buyer, the borrower as well as the lender, the creditor as well as the debtor.", "comment": "tn Heb \u201clike the buyer, like the seller.\u201d
tn Heb \u201cand it will be like the people, like the priest.\u201d
tn Heb \u201clike the servant, like his master.\u201d
tn Heb \u201clike the female servant, like her mistress.\u201d
tn Heb \u201clike the lender, like the borrower.\u201d
tn Heb \u201clike the creditor, just as the one to whom he lends.\u201d"}, {"pk": 2842837, "translation": "NET", "book": 23, "chapter": 24, "verse": 3, "text": "The earth will be completely devastated and thoroughly ransacked. For the LORD has decreed this judgment.", "comment": "tn Heb \u201cfor the Lord has spoken this word.\u201d"}, {"pk": 2842838, "translation": "NET", "book": 23, "chapter": 24, "verse": 4, "text": "The earth dries up and withers, the world shrivels up and withers; the prominent people of the earth fade away.", "comment": "tn Heb \u201cthe height of the people of the earth.\u201d The translation assumes an emendation of the singular form \u05de\u05b0\u05e8\u05d5\u05b9\u05dd (m\u00ffrom, \u201cheight of\u201d) to the plural construct \u05de\u05b0\u05e8\u05b9\u05de\u05b5\u05d9 (m\u00ffrome, \u201chigh ones of\u201d; note the plural verb at the beginning of the line), and understands the latter as referring to the prominent people of human society.
tn Some prefer to read \u201cland\u201d here, but the word pair \u05d0\u05b6\u05e8\u05b6\u05e5/\u05ea\u05bc\u05b5\u05d1\u05b5\u05dc (erets/tevel [see the corresponding term in the parallel line]) elsewhere clearly designates the earth/world (see 1 Sam 2:8; 1 Chr 16:30; Job 37;12; Pss 19:4; 24:1; 33:8; 89:11; 90:2; 96:13; 98:9; Prov 8:26, 31; Isa 14:16\u201317; 34:1; Jer 10:12; 51:15; Lam 4:12). According to L. Stadelmann, \u05ea\u05d1\u05dc designates \u201cthe habitable part of the world\u201d (The Hebrew Conception of the World [AnBib], 130).
tn Or \u201cmourns\u201d (BDB 5 s.v. \u05d0\u05b8\u05d1\u05b7\u05dc). HALOT 6-7 lists the homonyms I \u05d0\u05d1\u05dc (\u201cmourn\u201d) and II \u05d0\u05d1\u05dc (\u201cdry up\u201d). They propose the second here on the basis of parallelism."}, {"pk": 2842839, "translation": "NET", "book": 23, "chapter": 24, "verse": 5, "text": "The earth is defiled by its inhabitants, for they have violated laws, disregarded the regulation, and broken the permanent treaty.", "comment": "tn Or \u201ceverlasting covenant\u201d (KJV, NASB, NIV, NRSV, NLT); NAB \u201cthe ancient covenant\u201d; CEV \u201ctheir agreement that was to last forever.\u201dsn For a lengthy discussion of the identity of this covenant/treaty, see R. Chisholm, \u201cThe \u2018Everlasting Covenant\u2019 and the \u2018City of Chaos\u2019: Intentional Ambiguity and Irony in Isaiah 24,\u201d CTR 6 (1993): 237-53. In this context, where judgment comes upon both the pagan nations and God\u2019s covenant community, the phrase \u201cpermanent treaty\u201d is intentionally ambiguous. For the nations this treaty is the Noahic mandate of Gen 9:1\u20137 with its specific stipulations and central regulation (Gen 9:7). By shedding blood, the warlike nations violated this treaty, which promotes population growth and prohibits murder. For Israel, which was also guilty of bloodshed (see Isa 1:15, 21; 4:4), this \u201cpermanent treaty\u201d would refer more specifically to the Mosaic Law and its regulations prohibiting murder (Exod 20:13; Num 35:6\u201334), which are an extension of the Noahic mandate.
sn Isa 26:21 suggests that the earth\u2019s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33\u201334, which assumes that bloodshed defiles a land.
tn Heb \u201cbeneath\u201d; cf. KJV, ASV, NRSV \u201cunder\u201d; NAB \u201cbecause of.\u201d
tn Heb \u201cmoved past [the?] regulation.\u201d"}, {"pk": 2842840, "translation": "NET", "book": 23, "chapter": 24, "verse": 6, "text": "So a treaty curse devours the earth; its inhabitants pay for their guilt. This is why the inhabitants of the earth disappear, and are reduced to just a handful of people.", "comment": "tn Heb \u201cand mankind is left small [in number].\u201d
tn The verb \u05d0\u05b8\u05e9\u05c1\u05b7\u05dd (\u2019asham, \u201cbe guilty\u201d) is here used metonymically to mean \u201cpay, suffer for one\u2019s guilt\u201d (see HALOT 95 s.v. \u05d0\u05e9\u05c1\u05dd).
sn Ancient Near Eastern treaties often had \u201ccurses,\u201d or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.
tn BDB 359 s.v. \u05d7\u05b8\u05e8\u05b7\u05e8 derives the verb \u05d7\u05b8\u05e8\u05d5\u05bc (kharu) from \u05d7\u05b8\u05e8\u05b7\u05e8 (kharar, \u201cburn\u201d), but HALOT 351 s.v. II \u05d7\u05e8\u05d4 understands a hapax legomenon \u05d7\u05b8\u05e8\u05b8\u05d4 (kharah, \u201cto diminish in number,\u201d a homonym of \u05d7\u05b8\u05e8\u05b8\u05d4) here, relating it to an alleged Arabic cognate meaning \u201cto decrease.\u201d The Qumran scroll 1QIsaa has \u05d7\u05d5\u05e8\u05d5, perhaps understanding the root as \u05d7\u05b8\u05d5\u05b7\u05e8 (khavar, \u201cgrow pale\u201d; see Isa 29:22 and HALOT 299 s.v. I \u05d7\u05d5\u05e8)."}, {"pk": 2842841, "translation": "NET", "book": 23, "chapter": 24, "verse": 7, "text": "The new wine dries up, the vines shrivel up, all those who like to celebrate groan.", "comment": "tn The Hebrew text reads literally, \u201call the joyful in heart,\u201d but the context specifies the context as parties and drinking bouts."}, {"pk": 2842842, "translation": "NET", "book": 23, "chapter": 24, "verse": 8, "text": "The happy sound of the tambourines stops, the revelry of those who celebrate comes to a halt, the happy sound of the harp ceases.", "comment": "tn Heb \u201cthe joy\u201d (again later in this verse)."}, {"pk": 2842843, "translation": "NET", "book": 23, "chapter": 24, "verse": 9, "text": "They no longer sing and drink wine; the beer tastes bitter to those who drink it.", "comment": "tn Heb \u201cwith a song they do not drink wine.\u201d"}, {"pk": 2842844, "translation": "NET", "book": 23, "chapter": 24, "verse": 10, "text": "The ruined town is shattered; all of the houses are shut up tight.", "comment": "tn Heb \u201cevery house is closed up from entering.\u201d
tn Heb \u201cthe city of chaos\u201d (so NAB, NASB, NRSV). Isaiah uses the term \u05ea\u05bc\u05b9\u05d4\u05d5\u05bc (tohu) rather frequently of things (like idols) that are empty and worthless (see BDB 1062 s.v.), so the word might characterize the city as rebellious or morally worthless. However, in this context, which focuses on the effects of divine judgment, it probably refers to the ruined or worthless condition in which the city is left (note the use of the word in Isa 34:11). For a discussion of the identity of this city, see R. Chisholm, \u201cThe \u2018Everlasting Covenant\u2019 and the \u2018City of Chaos\u2019: Intentional Ambiguity and Irony in Isaiah 24,\u201d CTR 6 (1993): 237-53. In the context of universal judgment depicted in Isa 24, this city represents all the nations and cities of the world which, like Babylon of old and the powers/cities mentioned in chapters 13-23, rebel against God\u2019s authority. Behind the stereotypical language one can detect various specific manifestations of this symbolic and paradigmatic city, including Babylon, Moab, and Jerusalem, all of which are alluded or referred to in chapters 24-27."}, {"pk": 2842845, "translation": "NET", "book": 23, "chapter": 24, "verse": 11, "text": "They howl in the streets because of what happened to the wine; all joy turns to sorrow; celebrations disappear from the earth.", "comment": "tn Heb \u201c[there is] an outcry over the wine in the streets.\u201d
tn Heb \u201call joy turns to evening,\u201d the darkness of evening symbolizing distress and sorrow.
tn Heb \u201cthe joy of the earth disappears.\u201d"}, {"pk": 2842846, "translation": "NET", "book": 23, "chapter": 24, "verse": 12, "text": "The city is left in ruins; the gate is reduced to rubble.", "comment": "tn Heb \u201cand there is left in the city desolation.\u201d
tn Heb \u201cand [into] rubble the gate is crushed.\u201d"}, {"pk": 2842847, "translation": "NET", "book": 23, "chapter": 24, "verse": 13, "text": "This is what will happen throughout the earth, among the nations. It will be like when they beat an olive tree, and just a few olives are left at the end of the harvest.", "comment": "tn Heb \u201cin the midst of\u201d (so KJV, ASV, NASB).
sn The judgment will severely reduce the earth\u2019s population. See v. 6."}, {"pk": 2842848, "translation": "NET", "book": 23, "chapter": 24, "verse": 14, "text": "They lift their voices and shout joyfully; they praise the majesty of the LORD in the west.", "comment": "sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.
tn Heb \u201cthey yell out concerning.\u201d"}, {"pk": 2842849, "translation": "NET", "book": 23, "chapter": 24, "verse": 15, "text": "So in the east extol the LORD, along the seacoasts extol the fame of the LORD God of Israel.", "comment": "tn Heb \u201cname,\u201d which here stands for God\u2019s reputation achieved by his mighty deeds.
tc The Hebrew text reads literally, \u201cin the lights,\u201d interpreted by some to mean \u201cin the region of light,\u201d referring to the east. Some scholars have suggested the emendation of \u05d1\u05bc\u05b8\u05d0\u05bb\u05e8\u05b4\u05d9\u05dd (ba\u2019urim) to \u05d1\u05bc\u05b0\u05d0\u05b4\u05d9\u05bc\u05b5\u05d9 \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd (b\u00ff\u2019iyyey hayyam, \u201calong the seacoasts\u201d), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), \u201cin the east\u201d and \u201calong the seacoasts\u201d depict the two ends of the earth to refer to all the earth (as a merism).
tn The word \u201cextol\u201d is supplied in the translation; the verb in the first line does double duty in the parallelism."}, {"pk": 2842850, "translation": "NET", "book": 23, "chapter": 24, "verse": 16, "text": "From the ends of the earth we hear songs \u2014 the Just One is majestic. But I say, \u201cI\u2019m wasting away! I\u2019m wasting away! I\u2019m doomed! Deceivers deceive, deceivers thoroughly deceive!\u201d", "comment": "sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.
tn Heb \u201cand [with] deception deceivers deceive.\u201dtn Verse 16b is a classic example of Hebrew wordplay. In the first line (\u201cI\u2019m wasting away\u2026\u201d) four consecutive words end with hireq yod ( \u05b4\u05d9); in the second line all forms are derived from the root \u05d1\u05bc\u05b8\u05d2\u05b7\u05d3 (bagad). The repetition of sound draws attention to the prophet\u2019s lament.
tn Heb \u201cBeauty belongs to the just one.\u201d These words may summarize the main theme of the songs mentioned in the preceding line.
sn The identity of the subject is unclear. Apparently in vv. 15\u201316a an unidentified group responds to the praise they hear in the west by exhorting others to participate."}, {"pk": 2842851, "translation": "NET", "book": 23, "chapter": 24, "verse": 17, "text": "Terror, pit, and snare are ready to overtake you inhabitants of the earth!", "comment": "tn Heb \u201c[are] upon you, O inhabitant of the earth.\u201d The first line of v. 17 provides another classic example of Hebrew wordplay. The names of the three instruments of judgment (\u05e4\u05b8\u05d7,\u05e4\u05b7\u05d7\u05b7\u05ea,\u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 [pakhad, fakhat, fakh]) all begin with the letters \u05e4\u05d7 (peh-khet) and the first two end in dental consonants (\u05ea/\u05d3, tet/dalet). Once again the repetition of sound draws attention to the statement and contributes to the theme of the inescapability of judgment. As their similar-sounding names suggest, terror, pit, and snare are allies in destroying the objects of divine wrath."}, {"pk": 2842852, "translation": "NET", "book": 23, "chapter": 24, "verse": 18, "text": "The one who runs away from the sound of the terror will fall into the pit; the one who climbs out of the pit, will be trapped by the snare. For the floodgates of the heavens are opened up and the foundations of the earth shake.", "comment": "tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201cfrom the height\u201d; KJV \u201cfrom on high.\u201d
sn The language reflects the account of the Noahic Flood (see Gen 7:11)."}, {"pk": 2842853, "translation": "NET", "book": 23, "chapter": 24, "verse": 19, "text": "The earth is broken in pieces, the earth is ripped to shreds, the earth shakes violently.", "comment": "tn Once more repetition is used to draw attention to a statement. In the Hebrew text each lines ends with \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cearth\u201d). Each line also uses a Hitpolel verb form from a geminate root preceded by an emphatic infinitive absolute."}, {"pk": 2842854, "translation": "NET", "book": 23, "chapter": 24, "verse": 20, "text": "The earth will stagger around like a drunk; it will sway back and forth like a hut in a windstorm. Its sin will weigh it down, and it will fall and never get up again.", "comment": "tn The words \u201cin a windstorm\u201d are supplied in the translation to clarify the metaphor.
tn Heb \u201cstaggering, staggers.\u201d The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play."}, {"pk": 2842855, "translation": "NET", "book": 23, "chapter": 24, "verse": 21, "text": "At that time the LORD will punish the heavenly forces in the heavens and the earthly kings on the earth.", "comment": "tn Heb \u201cvisit [in judgment].\u201d
tn Or \u201cin that day\u201d (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Heb \u201cthe host of the height in the height.\u201d The \u201chost of the height/heaven\u201d refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4\u20135; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13)."}, {"pk": 2842856, "translation": "NET", "book": 23, "chapter": 24, "verse": 22, "text": "They will be imprisoned in a pit, locked up in a prison, and after staying there for a long time, they will be punished.", "comment": "tn Heb \u201cthey will be gathered [in] a gathering [as] a prisoner in a cistern.\u201d It is tempting to eliminate \u05d0\u05b2\u05e1\u05b5\u05e4\u05b8\u05d4 (\u2019asefah, \u201ca gathering\u201d) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.
tn Heb \u201cvisited\u201d (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 B.Niph.2 suggests the meaning \u201cvisit graciously\u201d here, in which case one might translate \u201cthey will be released.\u201d
tn Heb \u201cand after a multitude of days.\u201d"}, {"pk": 2842857, "translation": "NET", "book": 23, "chapter": 24, "verse": 23, "text": "The full moon will be covered up, the bright sun will be darkened; for the LORD who commands armies will rule on Mount Zion in Jerusalem in the presence of his assembly, in majestic splendor.", "comment": "tn Heb \u201cwill be ashamed.\u201d
tn Heb \u201cand before his elders [in] splendor.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201ctake his throne,\u201d \u201cbecome king.\u201d
tn Heb \u201cwill be ashamed\u201d (so NCV).
tn Or \u201cglow of the sun.\u201d"}, {"pk": 2842858, "translation": "NET", "book": 23, "chapter": 25, "verse": 1, "text": "O LORD, you are my God! I will exalt you in praise, I will extol your fame. For you have done extraordinary things, and executed plans made long ago exactly as you decreed.", "comment": "sn The prophet speaks here as one who has observed the coming judgment of the proud.
tn Heb \u201cplans from long ago [in] faithfulness, trustworthiness.\u201d The feminine noun \u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05d4 (\u2019emunah, \u201cfaithfulness\u201d) and masculine noun \u05d0\u05b9\u05de\u05b6\u05df (\u2019omen, \u201ctrustworthiness\u201d), both of which are derived from the root \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.
tn Heb \u201cname.\u201d See the note at 24:15."}, {"pk": 2842859, "translation": "NET", "book": 23, "chapter": 25, "verse": 2, "text": "Indeed, you have made the city into a heap of rubble, the fortified town into a heap of ruins; the fortress of foreigners is no longer a city, it will never be rebuilt.", "comment": "tc Some with support from the LXX emend \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd (zarim, \u201cforeigners\u201d) to \u05d6\u05b5\u05d3\u05b4\u05d9\u05dd (zedim, \u201cthe insolent\u201d).
tn The Hebrew text has \u201cyou have made from the city.\u201d The prefixed mem (\u05de) on \u05e2\u05b4\u05d9\u05e8 (\u2019ir, \u201ccity\u201d) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.
tn Or \u201cFor\u201d (KJV, NAB, NASB, NRSV)."}, {"pk": 2842860, "translation": "NET", "book": 23, "chapter": 25, "verse": 3, "text": "So a strong nation will extol you; the towns of powerful nations will fear you.", "comment": "tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse."}, {"pk": 2842861, "translation": "NET", "book": 23, "chapter": 25, "verse": 4, "text": "For you are a protector for the poor, a protector for the needy in their distress, a shelter from the rainstorm, a shade from the heat. Though the breath of tyrants is like a winter rainstorm,", "comment": "tc The Hebrew text has, \u201clike a rainstorm of a wall,\u201d which might be interpreted to mean, \u201clike a rainstorm battering against a wall.\u201d The translation assumes an emendation of \u05e7\u05b4\u05d9\u05e8 (qir, \u201cwall\u201d) to \u05e7\u05b9\u05e8 (qor, \u201ccold, winter\u201d; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.
tn Or perhaps, \u201cthe violent\u201d; NIV, NRSV \u201cthe ruthless.\u201d"}, {"pk": 2842862, "translation": "NET", "book": 23, "chapter": 25, "verse": 5, "text": "like heat in a dry land, you humble the boasting foreigners. Just as the shadow of a cloud causes the heat to subside, so he causes the song of tyrants to cease.", "comment": "tn Heb \u201c[like] heat in the shadow of a cloud.\u201d
tn Or \u201cdrought\u201d (TEV).
tn Heb \u201cthe tumult of foreigners.\u201d
tn The translation assumes that the verb \u05d9\u05b7\u05e2\u05b2\u05e0\u05b6\u05d4 (ya\u2019aneh) is a Hiphil imperfect from \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201cbe afflicted, humiliated\u201d). In this context with \u201csong\u201d as object it means to \u201cquiet\u201d (see HALOT 853-54 s.v. II \u05e2\u05e0\u05d4). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III \u05e2\u05b8\u05e0\u05b8\u05d4 Qal.1 understands the form as Qal, with \u201csong\u201d as subject, in which case one might translate \u201cthe song of tyrants will be silent.\u201d An emendation of the form to a Niphal (\u05d9\u05b5\u05e2\u05b8\u05e0\u05b6\u05d4, ye\u2019aneh) would yield the same translation."}, {"pk": 2842863, "translation": "NET", "book": 23, "chapter": 25, "verse": 6, "text": "The LORD who commands armies will hold a banquet for all the nations on this mountain. At this banquet there will be plenty of meat and aged wine \u2014 tender meat and choicest wine.", "comment": "tn Heb \u201cAnd the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.\u201d
sn That is, Mount Zion (see 24:23); cf. TEV; NLT \u201cIn Jerusalem.\u201d"}, {"pk": 2842864, "translation": "NET", "book": 23, "chapter": 25, "verse": 7, "text": "On this mountain he will swallow up the shroud that is over all the peoples, the woven covering that is over all the nations;", "comment": "sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).
tn The Hebrew text reads, \u201cthe face of the shroud, the shroud over all the nations.\u201d Some emend the second \u05d4\u05b7\u05dc\u05bc\u05d5\u05b9\u05d8 (hallot) to a passive participle \u05d4\u05b7\u05dc\u05bc\u05d5\u05bc\u05d8 (hallut, \u201cthat is wrapped\u201d)."}, {"pk": 2842865, "translation": "NET", "book": 23, "chapter": 25, "verse": 8, "text": "he will swallow up death permanently. The sovereign LORD will wipe away the tears from every face, and remove his people\u2019s disgrace from all the earth. Indeed, the LORD has announced it!", "comment": "sn The image of the Lord \u201cswallowing\u201d death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.
tn Heb \u201chas spoken\u201d (so NAB, NASB, NIV, NRSV, NLT)."}, {"pk": 2842866, "translation": "NET", "book": 23, "chapter": 25, "verse": 9, "text": "At that time they will say, \u201cLook, here is our God! We waited for him and he delivered us. Here is the LORD! We waited for him. Let\u2019s rejoice and celebrate his deliverance!\u201d", "comment": "tn Heb \u201cand one will say in that day.\u201d
tn Heb \u201cthis [one].\u201d
tn Heb \u201cthis [one].\u201d"}, {"pk": 2842867, "translation": "NET", "book": 23, "chapter": 25, "verse": 10, "text": "For the LORD\u2019s power will make this mountain secure. Moab will be trampled down where it stands, as a heap of straw is trampled down in a manure pile.", "comment": "tn Heb \u201cfor the hand of the Lord will rest on this mountain\u201d; TEV \u201cwill protect Mount Zion\u201d; NCV \u201cwill protect (rest on NLT) Jerusalem.\u201d
tc The marginal reading (Qere) is \u05d1\u05bc\u05b0\u05de\u05d5\u05b9 (b\u00ffmo, \u201cin\u201d). The consonantal text (Kethib) has \u05d1\u05bc\u05b0\u05de\u05b4\u05d9 (b\u00ffmi, \u201cin the water of\u201d).
tn Heb \u201cunder him,\u201d i.e., \u201cin his place.\u201d"}, {"pk": 2842868, "translation": "NET", "book": 23, "chapter": 25, "verse": 11, "text": "Moab will spread out its hands in the middle of it, just as a swimmer spreads his hands to swim; the LORD will bring down Moab\u2019s pride as it spreads its hands.", "comment": "tn The Hebrew text has, \u201che will bring down his pride along with the [?] of his hands.\u201d The meaning of \u05d0\u05b8\u05e8\u05b0\u05d1\u05bc\u05d5\u05b9\u05ea (\u2019arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. \u05d0\u05b8\u05e8\u05b0\u05d1\u05bc\u05b8\u05d4) translate \u201cartifice, cleverness,\u201d relating the form to the verbal root \u05d0\u05b8\u05e8\u05b8\u05d1 (\u2019arav, \u201cto lie in wait, ambush\u201d), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *\u05d0\u05b8\u05e8\u05b0\u05d1\u05bc\u05b8\u05d4 suggests the meaning \u201c[nimble] movements.\u201d The translation above, which attempts to relate the form to the preceding context, is purely speculative.
tn Heb \u201che\u201d; the referent (Moab) has been specified in the translation for clarity.
tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun \u05de\u05b7\u05ea\u05b0\u05d1\u05bc\u05b5\u05df (matben, \u201cheap of straw\u201d) in v. 10 rather than the feminine noun \u05de\u05b7\u05d3\u05b0\u05de\u05b5\u05e0\u05b8\u05d4 (madmenah, \u201cmanure pile\u201d), also in v. 10.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201chis\u201d; the referent (Moab) has been specified in the translation for clarity."}, {"pk": 2842869, "translation": "NET", "book": 23, "chapter": 25, "verse": 12, "text": "The fortified city (along with the very tops of your walls) he will knock down, he will bring it down, he will throw it down to the dusty ground.", "comment": "tn Heb \u201che will bring [it] down, he will make [it] touch the ground, even to the dust.\u201d
tn Heb \u201ca fortification, the high point of your walls.\u201d
sn Moab is addressed."}, {"pk": 2842870, "translation": "NET", "book": 23, "chapter": 26, "verse": 1, "text": "At that time this song will be sung in the land of Judah: \u201cWe have a strong city! The LORD\u2019s deliverance, like walls and a rampart, makes it secure.", "comment": "tn Heb \u201cdeliverance he makes walls and a rampart.\u201d
tn Heb \u201cIn that day\u201d (so KJV).
tn Heb \u201chis\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2842871, "translation": "NET", "book": 23, "chapter": 26, "verse": 2, "text": "Open the gates so a righteous nation can enter \u2014 one that remains trustworthy."}, {"pk": 2842872, "translation": "NET", "book": 23, "chapter": 26, "verse": 3, "text": "You keep completely safe the people who maintain their faith, for they trust in you.", "comment": "tn Heb \u201c[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.\u201d The Hebrew term \u05d9\u05b5\u05e6\u05b6\u05e8 (yetser) refers to what one devises in the mind; \u05e1\u05b8\u05de\u05d5\u05bc\u05da\u05b0 (samukh) probably functions here like an attributive adjective and carries the nuance \u201cfirm.\u201d So the phrase literally means, \u201ca firm purpose,\u201d but as the object of the verb \u201ckeep, guard,\u201d it must stand by metonymy for the one(s) who possess a firm purpose. In this context the \u201crighteous nation\u201d (v. 2) is probably in view and the \u201cfirm purpose\u201d refers to their unwavering faith in God\u2019s vindication (see 25:9). In this context \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace\u201d), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1\u20132). The passive participle \u05d1\u05bc\u05b8\u05d8\u05d5\u05bc\u05d7\u05b7 (batuakh) expresses a state that results from the subject\u2019s action."}, {"pk": 2842873, "translation": "NET", "book": 23, "chapter": 26, "verse": 4, "text": "Trust in the LORD from this time forward, even in Yah, the LORD, an enduring protector!", "comment": "tc The Hebrew text has \u201cfor in Yah, the Lord, an everlasting rock.\u201d Some have suggested that the phrase \u05d1\u05bc\u05b0\u05d9\u05b8\u05d4\u05bc (beyah, \u201cin Yah\u201d) is the result of dittography. A scribe seeing \u05db\u05bc\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (ki y\u00ffhvah) in his original text would somehow have confused the letters and accidentally inserted \u05d1\u05bc\u05b0\u05d9\u05b8\u05d4\u05bc between the words (bet and kaf [\u05d1 and \u05db] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsaa) confirms the MT reading as well.
tn Or \u201cforevermore.\u201d For other uses of the phrase \u05e2\u05b2\u05d3\u05b5\u05d9\u05be\u05e2\u05b7\u05d3 (\u2019ade-\u2019ad) see Isa 65:18 and Pss 83:17; 92:7."}, {"pk": 2842874, "translation": "NET", "book": 23, "chapter": 26, "verse": 5, "text": "Indeed, the LORD knocks down those who live in a high place, he brings down an elevated town; he brings it down to the ground, he throws it down to the dust.", "comment": "tn The translation assumes that \u05d9\u05b7\u05e9\u05c1\u05b0\u05e4\u05bc\u05b4\u05d9\u05dc\u05b6\u05e0\u05bc\u05b8\u05d4 (yashpilennah) goes with the preceding words \u201can elevated town,\u201d and that \u05d9\u05b7\u05e9\u05c1\u05b0\u05e4\u05bc\u05b4\u05d9\u05dc\u05b8\u05d4\u05bc (yashpilah) belongs with the following words, \u201cto the ground.\u201d See J. N. Oswalt, Isaiah (NICOT), 1:469, n. 7.
tn Or \u201cFor\u201d (KJV, ASV, NASB, NRSV)."}, {"pk": 2842875, "translation": "NET", "book": 23, "chapter": 26, "verse": 6, "text": "It is trampled underfoot by the feet of the oppressed, by the soles of the poor.\u201d"}, {"pk": 2842876, "translation": "NET", "book": 23, "chapter": 26, "verse": 7, "text": "The way of the righteous is level, the path of the righteous that you make is straight.", "comment": "sn The literary structure of chap. 26 is not entirely clear. The chapter begins with an eschatological song of praise and ends with a lament and prophetic response (vv. 16\u201321). It is not certain where the song of praise ends or how vv. 7\u201315 fit into the structure. Verses 10-11a seem to lament the presence of evil and v. 11b anticipates the arrival of judgment, so it is possible that vv. 7\u201315 are a prelude to the lament and announcement that conclude the chapter.
tc The Hebrew text has, \u201cupright, the path of the righteous you make level.\u201d There are three possible ways to translate this line. Some take \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 (yashar) as a divine title: \u201cO Upright One\u201d (cf. NASB, NIV, NKJV, NRSV, NLT). Others regard \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 as the result of dittography (\u05de\u05b5\u05d9\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 \u05b7\u05de\u05e2\u05b0\u05d2\u05bc\u05b7\u05dc, mesharim yashar ma\u2019gal) and do not include it in the translation. Another possibility is to keep \u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 and render the line as \u201cthe path of the righteous that you prepare is straight.\u201d sn The metaphor of a level/smooth road/path may refer to their morally upright manner of life (see v. 8a), but verse 7b, which attributes the smooth path to the Lord, suggests that the Lord\u2019s vindication and blessing may be the reality behind the metaphor here."}, {"pk": 2842877, "translation": "NET", "book": 23, "chapter": 26, "verse": 8, "text": "Yes, as your judgments unfold, O LORD, we wait for you. We desire your fame and reputation to grow.", "comment": "tn The Hebrew text has, \u201cyes, the way of your judgments.\u201d The translation assumes that \u201cway\u201d is related to the verb \u201cwe wait\u201d as an adverbial accusative (\u201cin the way of your judgments we wait\u201d). \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b6\u05d9\u05da\u05b8 (mishpatekha, \u201cyour judgments\u201d) could refer to the Lord\u2019s commandments, in which case one might translate, \u201cas we obey your commands.\u201d However, in verse 9 the same form refers to divine acts of judgment on evildoers.
tn Heb \u201cyour name and your remembrance [is] the desire of [our?] being.\u201d"}, {"pk": 2842878, "translation": "NET", "book": 23, "chapter": 26, "verse": 9, "text": "I look for you during the night, my spirit within me seeks you at dawn, for when your judgments come upon the earth, those who live in the world learn about justice.", "comment": "tn Heb \u201cwith my soul I.\u201d This is a figure for the speaker himself (\u201cI\u201d).
tn The translation understands \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq) in the sense of \u201cjustice,\u201d but it is possible that it carries the nuance \u201crighteousness,\u201d in which case one might translate, \u201cthose who live in the world learn to live in a righteous manner\u201d (cf. NCV).
tn Or \u201clong for, desire.\u201d The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b)."}, {"pk": 2842879, "translation": "NET", "book": 23, "chapter": 26, "verse": 10, "text": "If the wicked are shown mercy, they do not learn about justice. Even in a land where right is rewarded, they act unjustly; they do not see the LORD\u2019s majesty revealed.", "comment": "tn Heb \u201cin a land of uprightness they act unjustly\u201d; NRSV \u201cthey deal perversely.\u201d
tn As in verse 9b, the translation understands \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq) in the sense of \u201cjustice,\u201d but it is possible that it carries the nuance \u201crighteousness,\u201d in which case one might translate, \u201cthey do not learn to live in a righteous manner.\u201d"}, {"pk": 2842880, "translation": "NET", "book": 23, "chapter": 26, "verse": 11, "text": "O LORD, you are ready to act, but they don\u2019t even notice. They will see and be put to shame by your angry judgment against humankind, yes, fire will consume your enemies.", "comment": "tn Heb \u201cO Lord, your hand is lifted up.\u201d
tn Heb \u201cyes, fire, your enemies, will consume them.\u201d Many understand the prefixed verb form to be jussive and translate, \u201clet [fire] consume\u201d (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to \u201cyour enemies.\u201d
tn Heb \u201cThey will see and be ashamed of zeal of people.\u201d Some take the prefixed verbs as jussives and translate the statement as a prayer, \u201cLet them see and be put to shame.\u201d The meaning of the phrase \u05e7\u05b4\u05e0\u05b0\u05d0\u05b7\u05ea\u05be\u05e2\u05b8\u05dd (qin\u2019at-\u2019am, \u201czeal of people\u201d) is unclear. The translation assumes that this refers to God\u2019s angry judgment upon people. Another option is to understand the phrase as referring to God\u2019s zealous, protective love of his covenant people. In this case one might translate, \u201cby your zealous devotion to your people.\u201d"}, {"pk": 2842881, "translation": "NET", "book": 23, "chapter": 26, "verse": 12, "text": "O LORD, you make us secure, for even all we have accomplished, you have done for us.", "comment": "tn Heb \u201cO Lord, you establish peace for us.\u201d
tc Some suggest emending \u05d2\u05bc\u05b7\u05dd \u05db\u05bc\u05b8\u05dc (gam kol, \u201ceven all\u201d) to \u05db\u05bc\u05b4\u05d2\u05b0\u05de\u05bb\u05dc (kigmul, \u201caccording to the deed[s] of\u201d) One might then translate \u201cfor according to what our deeds deserve, you have acted on our behalf.\u201d Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished."}, {"pk": 2842882, "translation": "NET", "book": 23, "chapter": 26, "verse": 13, "text": "O LORD, our God, masters other than you have ruled us, but we praise your name alone."}, {"pk": 2842883, "translation": "NET", "book": 23, "chapter": 26, "verse": 14, "text": "The dead do not come back to life, the spirits of the dead do not rise. That is because you came in judgment and destroyed them, you wiped out all memory of them.", "comment": "tn Heb \u201cvisited [for harm]\u201d (cf. KJV, ASV); NAB, NRSV \u201cyou have punished.\u201d
sn In light of what is said in verse 14b, the \u201cdead\u201d here may be the \u201cmasters\u201d mentioned in verse 13.
tn The Hebrew term \u05dc\u05b8\u05db\u05b5\u05df (lakhen) normally indicates a cause-effect relationship between what precedes and follows and is translated, \u201ctherefore.\u201d Here, however, it infers the cause from the effect and brings out what is implicit in the previous statement. See BDB 487 s.v."}, {"pk": 2842884, "translation": "NET", "book": 23, "chapter": 26, "verse": 15, "text": "You have made the nation larger, O LORD, you have made the nation larger and revealed your splendor, you have extended all the borders of the land.", "comment": "tn Or \u201cbrought honor to yourself.\u201d
tn Heb \u201cyou have added to the nation.\u201d The last line of the verse suggests that geographical expansion is in view. \u201cThe nation\u201d is Judah."}, {"pk": 2842885, "translation": "NET", "book": 23, "chapter": 26, "verse": 16, "text": "O LORD, in distress they looked for you; they uttered incantations because of your discipline.", "comment": "tn The meaning of this verse is unclear. It appears to read literally, \u201cO Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.\u201d \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) may here carry the sense of \u201cseek with interest\u201d (cf. Ezek 23:21 and BDB 823 s.v.) or \u201cseek in vain\u201d (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. \u05e6\u05b8\u05e7\u05d5\u05bc\u05df (tsaqun) may be a Qal perfect third plural form from \u05e6\u05d5\u05bc\u05e7 (tsuq, \u201cpour out, melt\u201d), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of \u05e6\u05b7\u05e8 (tsar, \u201cdistress\u201d) in the preceding line, it is tempting to emend the form to a noun and derive it from \u05e6\u05d5\u05bc\u05e7 (\u201cbe in distress\u201d) The term \u05dc\u05b7\u05d7\u05b7\u05e9\u05c1 (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil."}, {"pk": 2842886, "translation": "NET", "book": 23, "chapter": 26, "verse": 17, "text": "As when a pregnant woman gets ready to deliver and strains and cries out because of her labor pains, so were we because of you, O LORD."}, {"pk": 2842887, "translation": "NET", "book": 23, "chapter": 26, "verse": 18, "text": "We were pregnant, we strained, we gave birth, as it were, to wind. We cannot produce deliverance on the earth; people to populate the world are not born.", "comment": "tn Heb \u201cand the inhabitants of the world do not fall.\u201d The term \u05e0\u05b8\u05e4\u05b7\u05dc (nafal) apparently means here, \u201cbe born,\u201d though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of \u201cgive birth\u201d in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase \u201cinhabitants of the world\u201d seems to refer to the human race in general, but the next verse, which focuses on Israel\u2019s dead, suggests the referent may be more limited.
tn On the use of \u05db\u05bc\u05b0\u05de\u05d5\u05b9 (k\u00ffmo, \u201clike, as\u201d) here, see BDB 455 s.v. Israel\u2019s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel\u2019s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can\u2019t push the baby through to daylight. All her effort produces nothing."}, {"pk": 2842888, "translation": "NET", "book": 23, "chapter": 26, "verse": 19, "text": "Your dead will come back to life; your corpses will rise up. Wake up and shout joyfully, you who live in the ground! For you will grow like plants drenched with the morning dew, and the earth will bring forth its dead spirits.", "comment": "tn Heb \u201cdust\u201d (so KJV, NAB, NASB, NIV, NRSV).
sn At this point the Lord (or prophet) gives the people an encouraging oracle.
sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1\u201314 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12\u201313).
tn Heb \u201cfor the dew of lights [is] your dew.\u201d The pronominal suffix on \u201cdew\u201d is masculine singular, like the suffixes on \u201cyour dead\u201d and \u201cyour corpses\u201d in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form \u05d0\u05d5\u05b9\u05e8\u05b9\u05ea (\u2019orot) is probably a plural of respect or magnitude, meaning \u201cbright light\u201d (i.e., morning\u2019s light). Dew is a symbol of fertility and life. Here Israel\u2019s \u201cdew,\u201d as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil."}, {"pk": 2842889, "translation": "NET", "book": 23, "chapter": 26, "verse": 20, "text": "Go, my people! Enter your inner rooms! Close your doors behind you! Hide for a little while, until his angry judgment is over!", "comment": "tn Heb \u201cuntil anger passes by.\u201d"}, {"pk": 2842890, "translation": "NET", "book": 23, "chapter": 26, "verse": 21, "text": "For look, the LORD is coming out of the place where he lives, to punish the sin of those who live on the earth. The earth will display the blood shed on it; it will no longer cover up its slain.", "comment": "tn Heb \u201cout of his place\u201d (so KJV, ASV).
sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5."}, {"pk": 2842891, "translation": "NET", "book": 23, "chapter": 27, "verse": 1, "text": "At that time the LORD will punish with his destructive, great, and powerful sword Leviathan the fast-moving serpent, Leviathan the squirming serpent; he will kill the sea monster.", "comment": "tn Heb \u201cin that day\u201d (so KJV).
tn Heb \u201cfleeing\u201d (so NAB, NASB, NRSV). Some translate \u201cslippery\u201d or \u201cslithering.\u201d
tn Heb \u201chard, severe\u201d; cf. NAB, NRSV \u201ccruel\u201d; KJV \u201csore\u201d; NLT \u201cterrible.\u201d
tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) \u201cWas not the dragon (Ugaritic tnn, cognate with Hebrew \u05ea\u05b7\u05e0\u05bc\u05b4\u05d9\u05df [tannin, translated \u201csea monster\u201d here]) vanquished and captured? I did destroy the wriggling (Ugaritic \u2019qltn, cognate to Hebrew \u05e2\u05b2\u05e7\u05b7\u05dc\u05bc\u05b8\u05ea\u05d5\u05b9\u05df [\u2019aqallaton, translated \u201csquirming\u201d here]) serpent, the tyrant with seven heads (cf. Ps 74:14).\u201d (See CTA 3 iii 38-39.) (2) \u201cfor all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew \u05d1\u05bc\u05b8\u05e8\u05b4\u05d7\u05b7 [bariakh, translated \u201cfast-moving\u201d here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads\u201d (See CTA 5 i 1-3.) sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh\u2019s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh\u2019s victories over the forces of chaos at creation and in history (cf. Pss 74:13\u201314; 77:16\u201320; 89:9\u201310; Isa 51:9\u201310). Yahweh\u2019s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3\u20134). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea."}, {"pk": 2842892, "translation": "NET", "book": 23, "chapter": 27, "verse": 2, "text": "When that time comes, sing about a delightful vineyard!", "comment": "tn Heb \u201cin that day\u201d (so KJV).
tn Heb \u201cvineyard of delight,\u201d or \u201cvineyard of beauty.\u201d Many medieval mss read \u05db\u05bc\u05b6\u05e8\u05b6\u05dd \u05d7\u05b6\u05de\u05b6\u05e8 (kerem khemer, \u201cvineyard of wine\u201d), i.e., \u201ca productive vineyard.\u201d"}, {"pk": 2842893, "translation": "NET", "book": 23, "chapter": 27, "verse": 3, "text": "I, the LORD, protect it; I water it regularly. I guard it night and day, so no one can harm it.", "comment": "tn Or perhaps, \u201cconstantly.\u201d Heb \u201cby moments.\u201d
tn Heb \u201clest [someone] visit [harm] upon it, night and day I guard it.\u201d
tn Heb \u201cher.\u201d Apparently \u201cvineyard\u201d is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however)."}, {"pk": 2842894, "translation": "NET", "book": 23, "chapter": 27, "verse": 4, "text": "I am not angry. I wish I could confront some thorns and briers! Then I would march against them for battle; I would set them all on fire,", "comment": "tn Heb \u201cit.\u201d The feminine singular suffix apparently refers back to the expression \u201cthorns and briers,\u201d understood in a collective sense.
tn Heb \u201cit.\u201d The feminine singular suffix apparently refers back to the expression \u201cthorns and briers,\u201d understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by \u05e0\u05b8\u05ea\u05b7\u05df with \u05de\u05b4\u05d9 (mi with natan), see Judg 9:29; Jer 9:1\u20132; Ps 55:6."}, {"pk": 2842895, "translation": "NET", "book": 23, "chapter": 27, "verse": 5, "text": "unless they became my subjects and made peace with me; let them make peace with me.", "comment": "tc The Hebrew text has, \u201che makes peace with me, peace he makes with me.\u201d Some contend that two alternative readings are preserved here and one should be deleted. The first has the object \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace\u201d) preceding the verb \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 (\u2019asah, \u201cmake\u201d); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.
tn Heb \u201cor let him take hold of my refuge.\u201d The subject of the third masculine singular verb form is uncertain. Apparently the symbolic \u201cthorns and briers\u201d are in view, though in v. 4b a feminine singular pronoun was used to refer to them."}, {"pk": 2842896, "translation": "NET", "book": 23, "chapter": 27, "verse": 6, "text": "The time is coming when Jacob will take root; Israel will blossom and grow branches. The produce will fill the surface of the world.", "comment": "tn Heb \u201cfruit\u201d (so KJV, NAB, NASB, NIV, NRSV, NLT).
tc The Hebrew text reads literally, \u201cthe coming ones, let Jacob take root.\u201d \u05d4\u05b7\u05d1\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd (habba\u2019im, \u201cthe coming ones\u201d) should probably be emended to \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05d1\u05b8\u05d0\u05b4\u05d9\u05dd (yamim va\u2019im, \u201cdays [are] coming\u201d) or \u05d1\u05bc\u05b0\u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05d4\u05b7\u05d1\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd (biyamim habba\u2019im, \u201cin the coming days\u201d).
sn This apparently refers to a future population explosion. See 26:18."}, {"pk": 2842897, "translation": "NET", "book": 23, "chapter": 27, "verse": 7, "text": "Has the LORD struck down Israel like he did their oppressors? Has Israel been killed like their enemies?", "comment": "tn The Hebrew text reads literally, \u201cOr like the killing of his killed ones is he killed?\u201d If one accepts the interpretation of the parallel line outlined in the previous note, then this line too would contain a rhetorical question suggesting that Israel has not experienced destruction to the same degree as its enemies. In this case \u201chis killed ones\u201d refers to the one who struck Israel down, and Israel would be the subject of the final verb (\u201cis he killed\u201d).
tn The Hebrew text reads literally, \u201cLike the striking down of the one striking him down does he strike him down?\u201d The meaning of the text is unclear, but this may be a rhetorical question, suggesting that Israel has not experienced divine judgment to the same degree as her oppressors. In this case \u201cthe one striking down\u201d refers to Israel\u2019s oppressors, while the pronoun \u201chim\u201d refers to Israel. The subject of the final verb (\u201cdoes he strike down\u201d) would then be God, while the pronoun \u201chim\u201d would again refer to Israel."}, {"pk": 2842898, "translation": "NET", "book": 23, "chapter": 27, "verse": 8, "text": "When you summon her for divorce, you prosecute her; he drives her away with his strong wind in the day of the east wind.", "comment": "tn The Hebrew text reads literally, \u201cin [?], in sending her away, you oppose her.\u201d The meaning of this line is uncertain. The form \u05d1\u05bc\u05b0\u05e1\u05b7\u05d0\u05e1\u05bc\u05b0\u05d0\u05b8\u05d4 (b\u00ffsa\u2019ss\u00ff\u2019ah) is taken as an infinitive from \u05e1\u05b7\u05d0\u05e1\u05bc\u05b0\u05d0\u05b8\u05d4 (sa\u2019ss\u00ff\u2019ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [\u05d4], however). According to HALOT 738 s.v. \u05e1\u05b7\u05d0\u05e1\u05bc\u05b0\u05d0\u05b8\u05d4 the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning \u201cto gather beasts with a call.\u201d Perhaps it means \u201cto call, summon\u201d here, but this is a very tentative proposal. \u05d1\u05bc\u05b0\u05e9\u05c1\u05b7\u05dc\u05b0\u05d7\u05b8\u05d4\u05bc (b\u00ffshalkhah, \u201cin sending her away\u201d) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of \u05e9\u05c1\u05b8\u05dc\u05b8\u05d7 (shalakh) can sometimes mean \u201cdivorce\u201d (HALOT 1514-15 s.v.) and the following verb \u05e8\u05b4\u05d9\u05d1 (riv, \u201coppose\u201d) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6\u20137 and 9.
sn The \u201ceast wind\u201d here symbolizes violent divine judgment.
tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (\u05d4) of the form to indicate the suffix."}, {"pk": 2842899, "translation": "NET", "book": 23, "chapter": 27, "verse": 9, "text": "So in this way Jacob\u2019s sin will be forgiven, and this is how they will show they are finished sinning: They will make all the stones of the altars like crushed limestone, and the Asherah poles and the incense altars will no longer stand.", "comment": "tn Heb \u201cand this [is] all the fruit of removing his sin.\u201d The meaning of the statement is not entirely clear, though \u201cremoving his sin\u201d certainly parallels \u201cJacob\u2019s sin will be removed\u201d in the preceding line. If original, \u201call the fruit\u201d may refer to the result of the decision to remove sin, but the phrase may be a corruption of \u05dc\u05b0\u05db\u05b7\u05e4\u05bc\u05b5\u05e8 (lekhaper, \u201cto atone for\u201d), which in turn might be a gloss on \u05d4\u05b8\u05e1\u05b4\u05e8 (hasir, \u201cremoving\u201d).
tn Or \u201cbe atoned for\u201d (NIV); cf. NRSV \u201cbe expiated.\u201d
sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God\u2019s forgiveness and restoration. Another option is to understand \u201cin this way\u201d and \u201cthis\u201d in v. 9a as referring back to the judgment described in v. 8. In this case \u05db\u05bc\u05b8\u05e4\u05b7\u05e8 (kafar, \u201catone for\u201d) is used in a sarcastic sense; Jacob\u2019s sin is \u201catoned for\u201d and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: \u201cSo in this way (through judgment) Jacob\u2019s sin will be \u201catoned for,\u201d and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone\u2026.\u201d This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.
tn Heb \u201cwhen he makes the stones of an altar.\u201d The singular \u201caltar\u201d is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8."}, {"pk": 2842900, "translation": "NET", "book": 23, "chapter": 27, "verse": 10, "text": "For the fortified city is left alone; it is a deserted settlement and abandoned like the desert. Calves graze there; they lie down there and eat its branches bare.", "comment": "sn The identity of this city is uncertain. The context suggests that an Israelite city, perhaps Samaria or Jerusalem, is in view. For discussions of interpretive options see J. N. Oswalt, Isaiah (NICOT), 1:496-97, and Paul L. Redditt, \u201cOnce Again, the City in Isaiah 24\u201327,\u201d HAR 10 (1986), 332.
tn Heb \u201cand destroy her branches.\u201d The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11.
tn The singular form in the text is probably collective."}, {"pk": 2842901, "translation": "NET", "book": 23, "chapter": 27, "verse": 11, "text": "When its branches get brittle, they break; women come and use them for kindling. For these people lack understanding, therefore the one who made them has no compassion on them; the one who formed them has no mercy on them.", "comment": "tn Heb \u201care dry\u201d (so NASB, NIV, NRSV).
tn Heb \u201cwomen come [and] light it.\u201d The city is likened to a dead tree with dried up branches that is only good for firewood.
tn Heb \u201cfor not a people of understanding [is] he.\u201d"}, {"pk": 2842902, "translation": "NET", "book": 23, "chapter": 27, "verse": 12, "text": "At that time the LORD will shake the tree, from the Euphrates River to the Stream of Egypt. Then you will be gathered up one by one, O Israelites.", "comment": "tn Heb \u201cand it will be in that day.\u201d The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).
tn Heb \u201cthe river,\u201d a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name \u201cEuphrates\u201d for \u201cthe river\u201d here.
tn Heb \u201cthe Lord will beat out.\u201d The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6."}, {"pk": 2842903, "translation": "NET", "book": 23, "chapter": 27, "verse": 13, "text": "At that time a large trumpet will be blown, and the ones lost in the land of Assyria will come, as well as the refugees in the land of Egypt. They will worship the LORD on the holy mountain in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand it will be in that day.\u201d The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Traditionally, \u201cgreat\u201d (KJV, NAB, NASB, NIV, NLT); CEV \u201cloud.\u201d
tn Or \u201cthe ones perishing.\u201d
tn Or \u201cthe ones driven into.\u201d"}, {"pk": 2842904, "translation": "NET", "book": 23, "chapter": 28, "verse": 1, "text": "The splendid crown of Ephraim\u2019s drunkards is doomed, the withering flower, its beautiful splendor, situated at the head of a rich valley, the crown of those overcome with wine.", "comment": "tn Heb \u201cones overcome with wine.\u201d The words \u201cthe crown of\u201d are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. \u05d4\u05b2\u05dc\u05d5\u05bc\u05de\u05b5\u05d9 \u05d9\u05b8\u05d9\u05b4\u05df (halume yayin, \u201cones overcome with wine\u201d) seems to correspond to \u05e9\u05c1\u05b4\u05db\u05bc\u05b9\u05e8\u05b5\u05d9 \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd (shikkore \u2019efrayim, \u201cdrunkards of Ephraim\u201d) in line 1. The translation assumes that the phrase \u201cthe splendid crown\u201d is to be understood in the final line as well.
tn Heb \u201cWoe [to] the crown [or \u201cwreath\u201d] of the splendor [or \u201cpride\u201d] of the drunkards of Ephraim.\u201d The \u201ccrown\u201d is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.
tn Heb \u201cthe beauty of his splendor.\u201d In the translation the masculine pronoun (\u201chis\u201d) has been replaced by \u201cits\u201d because the referent (the \u201ccrown\u201d) is the city of Samaria.
tn Heb \u201cwhich [is].\u201d"}, {"pk": 2842905, "translation": "NET", "book": 23, "chapter": 28, "verse": 2, "text": "Look, the sovereign master sends a strong, powerful one. With the force of a hailstorm or a destructive windstorm, with the might of a driving, torrential rainstorm, he will knock that crown to the ground with his hand.", "comment": "tn Heb \u201cLook, a strong and powerful [one] belongs to the Lord.\u201d
tn The Hebrew term translated \u201csovereign master\u201d here and in vv. 16, 22 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201clike a rainstorm of mighty, overflowing waters.\u201d
tn Heb \u201clike a rainstorm of hail, a wind of destruction.\u201d
tn Or \u201cby [his] power.\u201d
tn The words \u201cthat crown\u201d are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text."}, {"pk": 2842906, "translation": "NET", "book": 23, "chapter": 28, "verse": 3, "text": "The splendid crown of Ephraim\u2019s drunkards will be trampled underfoot."}, {"pk": 2842907, "translation": "NET", "book": 23, "chapter": 28, "verse": 4, "text": "The withering flower, its beautiful splendor, situated at the head of a rich valley, will be like an early fig before harvest \u2014 as soon as someone notices it, he grabs it and swallows it.", "comment": "tn Heb \u201cwhich the one seeing sees, while still it is in his hand he swallows it.\u201d"}, {"pk": 2842908, "translation": "NET", "book": 23, "chapter": 28, "verse": 5, "text": "At that time the LORD who commands armies will become a beautiful crown and a splendid diadem for the remnant of his people.", "comment": "tn Or \u201cin that day\u201d (KJV)."}, {"pk": 2842909, "translation": "NET", "book": 23, "chapter": 28, "verse": 6, "text": "He will give discernment to the one who makes judicial decisions, and strength to those who defend the city from attackers.", "comment": "tn Heb \u201cand [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.\u201d The Lord will provide internal stability and national security."}, {"pk": 2842910, "translation": "NET", "book": 23, "chapter": 28, "verse": 7, "text": "Even these men stagger because of wine, they stumble around because of beer \u2014 priests and prophets stagger because of beer, they are confused because of wine, they stumble around because of beer; they stagger while seeing prophetic visions, they totter while making legal decisions.", "comment": "tn Heb \u201cthese.\u201d The demonstrative pronoun anticipates \u201cpriests and prophets\u201d two lines later.
tn According to HALOT 135 s.v. III \u05d1\u05dc\u05e2, the verb form is derived from \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2 (bala\u2019, \u201cconfuse\u201d), not the more common \u05d1\u05bc\u05b8\u05dc\u05b7\u05e2 (\u201cswallow\u201d). See earlier notes at 3:12 and 9:16.
tn Heb \u201cin the seeing.\u201d
tn Heb \u201c[in] giving a decision.\u201d"}, {"pk": 2842911, "translation": "NET", "book": 23, "chapter": 28, "verse": 8, "text": "Indeed, all the tables are covered with vomit; no place is untouched.", "comment": "tn Heb \u201cvomit, without a place.\u201d For the meaning of the phrase \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 \u05de\u05b8\u05e7\u05d5\u05b9\u05dd (b\u00ffli maqom, \u201cwithout a place\u201d), see HALOT 133 s.v. \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9."}, {"pk": 2842912, "translation": "NET", "book": 23, "chapter": 28, "verse": 9, "text": "Who is the LORD trying to teach? To whom is he explaining a message? Those just weaned from milk! Those just taken from their mother\u2019s breast!", "comment": "tn Heb \u201cWho is he teaching knowledge? For whom is he explaining a message?\u201d The translation assumes that the Lord is the subject of the verbs \u201cteaching\u201d and \u201cexplaining,\u201d and that the prophet is asking the questions. See v. 12. According to some vv. 9\u201310 record the people\u2019s sarcastic response to the Lord\u2019s message through Isaiah.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cfrom the breasts.\u201d The words \u201ctheir mother\u2019s\u201d are supplied in the translation for clarification. The translation assumes that this is the prophet\u2019s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are \u201cinfants\u201d morally and ethically."}, {"pk": 2842913, "translation": "NET", "book": 23, "chapter": 28, "verse": 10, "text": "Indeed, they will hear meaningless gibberish, senseless babbling, a syllable here, a syllable there.", "comment": "tn The meaning of this verse has been debated. The text has literally \u201cindeed [or \u201cfor\u201d] a little there, a little there\u201d ( \u05db\u05bc\u05b4\u05d9 \u05e6\u05b7\u05d5 \u05dc\u05b8\u05e6\u05b8\u05d5 \u05e6\u05b7\u05d5 \u05dc\u05b8\u05e6\u05b8\u05d5 \u05e7\u05b7\u05d5 \u05dc\u05b8\u05e7\u05b8\u05d5 \u05e7\u05b7\u05d5, ki tsav latsav, tsav latsav, qav laqav, qav laqav). The present translation assumes that the repetitive syllables are gibberish that resembles baby talk (cf v. 9b) and mimics what the people will hear when foreign invaders conquer the land (v. 11). In this case \u05d6\u05b0\u05e2\u05b5\u05d9\u05e8 (z\u00ff\u2019er, \u201ca little\u201d) refers to the short syllabic structure of the babbling (cf. CEV). Some take \u05e6\u05b7\u05d5 (tsav) as a derivative of \u05e6\u05b8\u05d5\u05b8\u05d4 (tsavah, \u201ccommand\u201d) and translate the first part of the statement as \u201ccommand after command, command after command.\u201d Proponents of this position (followed by many English versions) also take \u05e7\u05b7\u05d5 (qav) as a noun meaning \u201cmeasuring line\u201d (see v. 17), understood here in the abstract sense of \u201cstandard\u201d or \u201crule.\u201d"}, {"pk": 2842914, "translation": "NET", "book": 23, "chapter": 28, "verse": 11, "text": "For with mocking lips and a foreign tongue he will speak to these people.", "comment": "sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb \u201cwill speak,\u201d as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat."}, {"pk": 2842915, "translation": "NET", "book": 23, "chapter": 28, "verse": 12, "text": "In the past he said to them, \u201cThis is where security can be found. Provide security for the one who is exhausted! This is where rest can be found.\u201d But they refused to listen.", "comment": "tn Heb \u201cwho said to them.\u201d
sn This message encapsulates the Lord\u2019s invitation to his people to find security in his protection and blessing."}, {"pk": 2842916, "translation": "NET", "book": 23, "chapter": 28, "verse": 13, "text": "So the LORD\u2019s word to them will sound like meaningless gibberish, senseless babbling, a syllable here, a syllable there. As a result, they will fall on their backsides when they try to walk, and be injured, ensnared, and captured.", "comment": "tn Heb \u201cas a result they will go and stumble backward.\u201d Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an) could be taken as indicating purpose (\u201cin order that\u201d), rather than simple result. In this case the people\u2019s insensitivity to the message is caused by the Lord as a means of expediting their downfall.
tn Heb \u201cAnd the word of the Lord will be to them, \u2018tsahv latsahv,\u2019 etc.\u201d See the note at v. 10. In this case the \u201cLord\u2019s word\u201d is not the foreigner\u2019s strange sounding words (as in v. 10), but the Lord\u2019s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord\u2019s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish.
sn When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction."}, {"pk": 2842917, "translation": "NET", "book": 23, "chapter": 28, "verse": 14, "text": "Therefore, listen to the LORD\u2019s word, you who mock, you rulers of these people who reside in Jerusalem!", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842918, "translation": "NET", "book": 23, "chapter": 28, "verse": 15, "text": "For you say, \u201cWe have made a treaty with death, with Sheol we have made an agreement. When the overwhelming judgment sweeps by it will not reach us. For we have made a lie our refuge, we have hidden ourselves in a deceitful word.\u201d", "comment": "tn Heb \u201cthe overwhelming scourge, when it passes by\u201d (NRSV similar).
tn Elsewhere the noun \u05d7\u05b9\u05d6\u05b6\u05d4 (khozeh) refers to a prophet who sees visions. In v. 18 the related term \u05d7\u05b8\u05d6\u05d5\u05bc\u05ea (khazut, \u201cvision\u201d) is used. The parallelism in both verses (note \u201ctreaty\u201d) seems to demand a meaning \u201cagreement\u201d for both nouns. Perhaps \u05d7\u05b9\u05d6\u05b6\u05d4 and \u05d7\u05d6\u05d5\u05bc\u05ea are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II \u05d7\u05b9\u05d6\u05b6\u05d4.
sn Sheol is the underworld, land of the dead, according to the OT world view.
sn \u201cLie\u201d and \u201cdeceitful word\u201d would not be the terms used by the people. They would likely use the words \u201cpromise\u201d and \u201creliable word,\u201d but the prophet substitutes \u201clie\u201d and \u201cdeceitful word\u201d to emphasize that this treaty with death will really prove to be disappointing."}, {"pk": 2842919, "translation": "NET", "book": 23, "chapter": 28, "verse": 16, "text": "Therefore, this is what the sovereign master, the LORD, says: \u201cLook, I am laying a stone in Zion, an approved stone, set in place as a precious cornerstone for the foundation. The one who maintains his faith will not panic.", "comment": "tn Heb \u201cwill not hurry,\u201d i.e., act in panic.
sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3\u20136; 31:5; 33:20\u201324; 35:10).
tn Traditionally \u201ctested,\u201d but the implication is that it has passed the test and stands approved.
tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to \u05d9\u05b9\u05e1\u05b5\u05d3 (yosed), a Qal active participle used in a present progressive or imminent future sense."}, {"pk": 2842920, "translation": "NET", "book": 23, "chapter": 28, "verse": 17, "text": "I will make justice the measuring line, fairness the plumb line; hail will sweep away the unreliable refuge, the floodwaters will overwhelm the hiding place.", "comment": "tn Heb \u201c[the] refuge, [the] lie.\u201d See v. 15."}, {"pk": 2842921, "translation": "NET", "book": 23, "chapter": 28, "verse": 18, "text": "Your treaty with death will be dissolved; your agreement with Sheol will not last. When the overwhelming judgment sweeps by, you will be overrun by it.", "comment": "tn Normally the noun \u05d7\u05b8\u05d6\u05d5\u05bc\u05ea (khazut) means \u201cvision.\u201d See the note at v. 15.
tn On the meaning of \u05db\u05bc\u05b8\u05e4\u05b7\u05e8 (kafar) in this context, see HALOT 494 s.v. I \u05db\u05e4\u05e8 and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.
tn Heb \u201cyou will become a trampling place for it.\u201d
tn See the note at v. 15.
tn Or \u201cwill not stand\u201d (NIV, NRSV)."}, {"pk": 2842922, "translation": "NET", "book": 23, "chapter": 28, "verse": 19, "text": "Whenever it sweeps by, it will overtake you; indeed, every morning it will sweep by, it will come through during the day and the night.\u201d When this announcement is understood, it will cause nothing but terror.", "comment": "tn Or \u201cfor\u201d (KJV, ASV, NASB, NRSV).
tn The words \u201cit will come through\u201d are supplied in the translation. The verb \u201cwill sweep by\u201d does double duty in the parallel structure."}, {"pk": 2842923, "translation": "NET", "book": 23, "chapter": 28, "verse": 20, "text": "For the bed is too short to stretch out on, and the blanket is too narrow to wrap around oneself.", "comment": "sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing."}, {"pk": 2842924, "translation": "NET", "book": 23, "chapter": 28, "verse": 21, "text": "For the LORD will rise up, as he did at Mount Perazim, he will rouse himself, as he did in the Valley of Gibeon, to accomplish his work, his peculiar work, to perform his task, his strange task.", "comment": "sn This probably alludes to David\u2019s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.
sn This probably alludes to the Lord\u2019s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10\u201311.
sn God\u2019s judgment of his own people is called \u201chis peculiar work\u201d and \u201chis strange task,\u201d because he must deal with them the way he treated their enemies in the past."}, {"pk": 2842925, "translation": "NET", "book": 23, "chapter": 28, "verse": 22, "text": "So now, do not mock, or your chains will become heavier! For I have heard a message about decreed destruction, from the sovereign master, the LORD who commands armies, against the entire land.", "comment": "tn Or \u201cthe whole earth\u201d (KJV, ASV, NAB, NCV)."}, {"pk": 2842926, "translation": "NET", "book": 23, "chapter": 28, "verse": 23, "text": "Pay attention and listen to my message! Be attentive and listen to what I have to say!", "comment": "tn Heb \u201cto my voice.\u201d
tn Heb \u201cto my word\u201d; cf. KJV, ASV, NRSV \u201chear my speech.\u201d"}, {"pk": 2842927, "translation": "NET", "book": 23, "chapter": 28, "verse": 24, "text": "Does a farmer just keep on plowing at planting time? Does he keep breaking up and harrowing his ground?", "comment": "tn Heb \u201cAll the day does the plowman plow in order to plant?\u201d The phrase \u201call the day\u201d here has the sense of \u201ccontinually, always.\u201d See BDB 400 s.v. \u05d9\u05d5\u05b9\u05dd."}, {"pk": 2842928, "translation": "NET", "book": 23, "chapter": 28, "verse": 25, "text": "Once he has leveled its surface, does he not scatter the seed of the caraway plant, sow the seed of the cumin plant, and plant the wheat, barley, and grain in their designated places?", "comment": "tc The Hebrew text reads literally, \u201cplace wheat [?], and barley [?], and grain in its territory.\u201d The term \u05e9\u05c2\u05d5\u05b9\u05e8\u05b8\u05d4 (shorah) is sometimes translated \u201c[in] its place,\u201d but the word is unattested elsewhere. It is probably due to dittography of the immediately following \u05e9\u05c2\u05b0\u05e2\u05b9\u05e8\u05b8\u05d4 (s\u00ffo\u2019rah, \u201cbarley\u201d). The meaning of \u05e0\u05b4\u05e1\u05b0\u05de\u05b8\u05df (nisman) is also uncertain. It may be due to dittography of the immediately following \u05db\u05bb\u05e1\u05bc\u05b6\u05de\u05b6\u05ea (kussemet, \u201cgrain\u201d)."}, {"pk": 2842929, "translation": "NET", "book": 23, "chapter": 28, "verse": 26, "text": "His God instructs him; he teaches him the principles of agriculture.", "comment": "tn Heb \u201che teaches him the proper way, his God instructs him.\u201d"}, {"pk": 2842930, "translation": "NET", "book": 23, "chapter": 28, "verse": 27, "text": "Certainly caraway seed is not threshed with a sledge, nor is the wheel of a cart rolled over cumin seed. Certainly caraway seed is beaten with a stick, and cumin seed with a flail.", "comment": "tn Or \u201cFor\u201d (KJV, ASV, NASB).
sn Both of these seeds are too small to use the ordinary threshing techniques."}, {"pk": 2842931, "translation": "NET", "book": 23, "chapter": 28, "verse": 28, "text": "Grain is crushed, though one certainly does not thresh it forever. The wheel of one\u2019s wagon rolls over it, but his horses do not crush it."}, {"pk": 2842932, "translation": "NET", "book": 23, "chapter": 28, "verse": 29, "text": "This also comes from the LORD who commands armies, who gives supernatural guidance and imparts great wisdom.", "comment": "sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God\u2019s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him."}, {"pk": 2842933, "translation": "NET", "book": 23, "chapter": 29, "verse": 1, "text": "Ariel is as good as dead \u2014 Ariel, the town David besieged! Keep observing your annual rituals, celebrate your festivals on schedule.", "comment": "tn Heb \u201cWoe [to] Ariel.\u201d The meaning of the name \u201cAriel\u201d is uncertain. The name may mean \u201caltar hearth\u201d (see v. 2) or, if compound, \u201clion of God.\u201d The name is used here as a title for Mount Zion/Jerusalem (see v. 8).
tn Heb \u201cthe town where David camped.\u201d The verb \u05d7\u05b8\u05e0\u05b8\u05d4 (khanah, \u201ccamp\u201d) probably has the nuance \u201clay siege to\u201d here. See v. 3. Another option is to take the verb in the sense of \u201clived, settled.\u201d
tn Heb \u201cAdd year to year, let your festivals occur in cycles.\u201d This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527."}, {"pk": 2842934, "translation": "NET", "book": 23, "chapter": 29, "verse": 2, "text": "I will threaten Ariel, and she will mourn intensely and become like an altar hearth before me.", "comment": "tn The term \u05d0\u05b2\u05e8\u05b4\u05d9\u05d0\u05b5\u05dc (\u2019ari\u2019el, \u201cAriel\u201d) is the word translated \u201caltar hearth\u201d here. The point of the simile is not entirely clear. Perhaps the image likens Jerusalem\u2019s coming crisis to a sacrificial fire."}, {"pk": 2842935, "translation": "NET", "book": 23, "chapter": 29, "verse": 3, "text": "I will lay siege to you on all sides; I will besiege you with troops; I will raise siege works against you.", "comment": "tc The Hebrew text has \u05db\u05b7\u05d3\u05bc\u05d5\u05bc\u05e8 (khadur, \u201clike a circle\u201d), i.e., \u201clike an encircling wall.\u201d Some emend this phrase to \u05db\u05bc\u05b0\u05d3\u05b8\u05d5\u05b4\u05d3 (k\u00ffdavid, \u201clike David\u201d), which is supported by the LXX (see v. 1). However, the rendering in the LXX could have arisen from a confusion of the dalet (\u05d3) and resh (\u05e8).
tn The meaning of \u05de\u05bb\u05e6\u05bc\u05b8\u05d1 (mutsav) is not certain. Because of the parallelism (note \u201csiege works\u201d), some translate \u201ctowers.\u201d The noun is derived from \u05e0\u05b8\u05e6\u05b7\u05d1 (natsav, \u201ctake one\u2019s stand\u201d) and may refer to the troops stationed outside the city to prevent entrance or departure."}, {"pk": 2842936, "translation": "NET", "book": 23, "chapter": 29, "verse": 4, "text": "You will fall; while lying on the ground you will speak; from the dust where you lie, your words will be heard. Your voice will sound like a spirit speaking from the underworld; from the dust you will chirp as if muttering an incantation.", "comment": "tn Heb \u201cfrom the ground\u201d (so NIV, NCV).
tn Heb \u201cand from the dust your word will be low.\u201d
tn Heb \u201cand your voice will be like a ritual pit from the earth.\u201d The Hebrew \u05d0\u05d5\u05b9\u05d1 (\u2019ov, \u201critual pit\u201d) refers to a pit used by a magician to conjure up underworld spirits. See the note on \u201cincantations\u201d in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.
tn Heb \u201cand from the dust your word will chirp.\u201d The words \u201cas if muttering an incantation\u201d are supplied in the translation for clarification. See the parallelism and 8:19."}, {"pk": 2842937, "translation": "NET", "book": 23, "chapter": 29, "verse": 5, "text": "But the horde of invaders will be like fine dust, the horde of tyrants like chaff that is blown away. It will happen suddenly, in a flash.", "comment": "tn Or \u201cviolent men\u201d; cf. NASB \u201cthe ruthless ones.\u201d"}, {"pk": 2842938, "translation": "NET", "book": 23, "chapter": 29, "verse": 6, "text": "Judgment will come from the LORD who commands armies, accompanied by thunder, earthquake, and a loud noise, by a strong gale, a windstorm, and a consuming flame of fire.", "comment": "tn Heb \u201cfrom the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.\u201d The third feminine singular passive verb form \u05ea\u05bc\u05b4\u05e4\u05bc\u05b8\u05e7\u05b5\u05d3 (tippaqed, \u201cshe/it will be visited\u201d) is used here in an impersonal sense. See GKC 459 \u00a7144.b."}, {"pk": 2842939, "translation": "NET", "book": 23, "chapter": 29, "verse": 7, "text": "It will be like a dream, a night vision. There will be a horde from all the nations that fight against Ariel, those who attack her and her stronghold and besiege her."}, {"pk": 2842940, "translation": "NET", "book": 23, "chapter": 29, "verse": 8, "text": "It will be like a hungry man dreaming that he is eating, only to awaken and find that his stomach is empty. It will be like a thirsty man dreaming that he is drinking, only to awaken and find that he is still weak and his thirst unquenched. So it will be for the horde from all the nations that fight against Mount Zion.", "comment": "tn Or \u201cthat he [or \u201chis appetite\u201d] is unsatisfied.\u201d
tn Or \u201cthat he is faint and that he [or \u201chis appetite\u201d] longs [for water].\u201d"}, {"pk": 2842941, "translation": "NET", "book": 23, "chapter": 29, "verse": 9, "text": "You will be shocked and amazed! You are totally blind! They are drunk, but not because of wine; they stagger, but not because of beer.", "comment": "tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.
tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.
tn Heb \u201cBlind yourselves and be blind!\u201d The Hitpalpel and Qal imperatival forms of \u05e9\u05c1\u05b8\u05e2\u05b7\u05e2 (sha\u2019a\u2019, \u201cbe blind\u201d) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.
tn The form \u05d4\u05b4\u05ea\u05b0\u05de\u05b7\u05d4\u05b0\u05de\u05b0\u05d4\u05d5\u05bc (hitmahm\u00ffhu) is a Hitpalpel imperative from \u05de\u05b8\u05d4\u05b7\u05d4\u05bc (mahah, \u201chesitate\u201d). If it is retained, one might translate \u201chalt and be amazed.\u201d The translation assumes an emendation to \u05d4\u05b4\u05ea\u05bc\u05b7\u05de\u05bc\u05b0\u05d4\u05d5\u05bc (hittamm\u00ffhu), a Hitpael imperative from \u05ea\u05bc\u05b8\u05de\u05b7\u05d4 (tamah, \u201cbe amazed\u201d). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of \u05ea\u05bc\u05b8\u05de\u05b7\u05d4 (tamah). A literal translation might be \u201cShock yourselves and be shocked!\u201d The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 \u00a7110.c and IBHS 572 \u00a734.4c."}, {"pk": 2842942, "translation": "NET", "book": 23, "chapter": 29, "verse": 10, "text": "For the LORD has poured out on you a strong urge to sleep deeply. He has shut your eyes (the prophets), and covered your heads (the seers).", "comment": "tn Heb \u201ca disposition [or \u201cspirit\u201d] of deep sleep.\u201d Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment."}, {"pk": 2842943, "translation": "NET", "book": 23, "chapter": 29, "verse": 11, "text": "To you this entire prophetic revelation is like words in a sealed scroll. When they hand it to one who can read and say, \u201cRead this,\u201d he responds, \u201cI can\u2019t, because it is sealed.\u201d", "comment": "tn Heb \u201cone who knows a/the scroll.\u201d
tn Heb \u201cvision\u201d (so NASB, NIV, NRSV)."}, {"pk": 2842944, "translation": "NET", "book": 23, "chapter": 29, "verse": 12, "text": "Or when they hand the scroll to one who can\u2019t read and say, \u201cRead this,\u201d he says, \u201cI can\u2019t read.\u201d", "comment": "tn Heb \u201cI do not know a scroll.\u201d
tn Heb \u201cand if the scroll is handed to one who does not know a scroll.\u201d"}, {"pk": 2842945, "translation": "NET", "book": 23, "chapter": 29, "verse": 13, "text": "The sovereign master says, \u201cThese people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual.", "comment": "tn Heb \u201cbut their heart is far from me.\u201d The heart is viewed here as the seat of the will, from which genuine loyalty derives.
tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonai).
tn Heb \u201cBecause these people draw near to me with their mouth.\u201d
tn Heb \u201cand with their lips they honor me.\u201d
tn Heb \u201ctheir fear of me is a commandment of men that has been taught.\u201d"}, {"pk": 2842946, "translation": "NET", "book": 23, "chapter": 29, "verse": 14, "text": "Therefore I will again do an amazing thing for these people \u2014 an absolutely extraordinary deed. Wise men will have nothing to say, the sages will have no explanations.\u201d", "comment": "tn Heb \u201cthe wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.\u201d
tn Heb \u201cTherefore I will again do something amazing with these people, an amazing deed, an amazing thing.\u201d This probably refers to the amazing transformation predicted in vv. 17\u201324, which will follow the purifying judgment implied in vv. 15\u201316."}, {"pk": 2842947, "translation": "NET", "book": 23, "chapter": 29, "verse": 15, "text": "Those who try to hide their plans from the LORD are as good as dead, who do their work in secret and boast, \u201cWho sees us? Who knows what we\u2019re doing?\u201d", "comment": "tn The rhetorical questions suggest the answer, \u201cno one.\u201d They are confident that their deeds are hidden from others, including God.
tn Heb \u201cand their works are in darkness and they say.\u201d
tn Heb \u201cWoe [to] those who deeply hide counsel from the Lord.\u201d This probably alludes to political alliances made without seeking the Lord\u2019s guidance. See 30:1\u20132 and 31:1."}, {"pk": 2842948, "translation": "NET", "book": 23, "chapter": 29, "verse": 16, "text": "Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, \u201cHe didn\u2019t make me\u201d? Or should the pottery say about the potter, \u201cHe doesn\u2019t understand\u201d?", "comment": "tn Heb \u201cthat the thing made should say.\u201d
tn The expected answer to this rhetorical question is \u201cof course not.\u201d On the interrogative use of \u05d0\u05b4\u05dd (\u2019im), see BDB 50 s.v.
tn Heb \u201cyour overturning.\u201d The predicate is suppressed in this exclamation. The idea is, \u201cO your perversity! How great it is!\u201d See GKC 470 \u00a7147.c. The people \u201coverturn\u201d all logic by thinking their authority supersedes God\u2019s."}, {"pk": 2842949, "translation": "NET", "book": 23, "chapter": 29, "verse": 17, "text": "In just a very short time Lebanon will turn into an orchard, and the orchard will be considered a forest.", "comment": "tn The Hebrew text phrases this as a rhetorical question, \u201cIs it not yet a little, a short [time]?\u201d
sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538."}, {"pk": 2842950, "translation": "NET", "book": 23, "chapter": 29, "verse": 18, "text": "At that time the deaf will be able to hear words read from a scroll, and the eyes of the blind will be able to see through deep darkness.", "comment": "tn Or \u201cIn that day\u201d (KJV).
tn Heb \u201cand out of gloom and darkness the eyes of the blind will see.\u201dsn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10\u201312, cf. also 6:9\u201310)."}, {"pk": 2842951, "translation": "NET", "book": 23, "chapter": 29, "verse": 19, "text": "The downtrodden will again rejoice in the LORD; the poor among humankind will take delight in the Holy One of Israel.", "comment": "sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4.
tn Or \u201cwill rejoice\u201d (NIV, NCV, NLT)."}, {"pk": 2842952, "translation": "NET", "book": 23, "chapter": 29, "verse": 20, "text": "For tyrants will disappear, those who taunt will vanish, and all those who love to do wrong will be eliminated \u2014", "comment": "tn Heb \u201cand all the watchers of wrong will be cut off.\u201d"}, {"pk": 2842953, "translation": "NET", "book": 23, "chapter": 29, "verse": 21, "text": "those who bear false testimony against a person, who entrap the one who arbitrates at the city gate and deprive the innocent of justice by making false charges.", "comment": "tn Heb \u201cand deprive by emptiness the innocent.\u201d
tn Heb \u201cthe ones who make a man a sinner with a word.\u201d The Hiphil of \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019) here has a delocutive sense: \u201cdeclare a man sinful/guilty.\u201d
sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10."}, {"pk": 2842954, "translation": "NET", "book": 23, "chapter": 29, "verse": 22, "text": "So this is what the LORD, the one who delivered Abraham, says to the family of Jacob: \u201cJacob will no longer be ashamed; their faces will no longer show their embarrassment.", "comment": "tn Heb \u201cand his face will no longer be pale.\u201d
tn Heb \u201cSo this is what the Lord says to the house of Jacob, the one who ransomed Abraham.\u201d The relative pronoun must refer back to \u201cthe Lord,\u201d not to the immediately preceding \u201cJacob.\u201d It is uncertain to what event in Abraham\u2019s experience this refers. Perhaps the name \u201cAbraham\u201d stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view."}, {"pk": 2842955, "translation": "NET", "book": 23, "chapter": 29, "verse": 23, "text": "For when they see their children, whom I will produce among them, they will honor my name. They will honor the Holy One of Jacob; they will respect the God of Israel.", "comment": "tn Or \u201cfear,\u201d in the sense of \u201cstand in awe of.\u201d
sn Holy One of Jacob is similar to the phrase \u201cHoly One of Israel\u201d common throughout Isaiah; see the sn at Isa 1:4.
tn Or \u201ctreat as holy\u201d (also in the following line); NASB, NRSV \u201cwill sanctify.\u201d
tn Heb \u201cfor when he sees his children, the work of my hands in his midst.\u201d"}, {"pk": 2842956, "translation": "NET", "book": 23, "chapter": 29, "verse": 24, "text": "Those who stray morally will gain understanding; those who complain will acquire insight.", "comment": "tn Heb \u201cwill learn instruction\u201d; cf. NASB, NIV, NRSV, NLT \u201cwill accept instruction.\u201d
tn Heb \u201cand the ones who stray in spirit will know understanding.\u201d"}, {"pk": 2842957, "translation": "NET", "book": 23, "chapter": 30, "verse": 1, "text": "\u201cThe rebellious children are as good as dead,\u201d says the LORD, \u201cthose who make plans without consulting me, who form alliances without consulting my Spirit, and thereby compound their sin.", "comment": "tn Heb \u201cand pouring out a libation, but not [from] my spirit.\u201d This translation assumes that the verb \u05e0\u05b8\u05e1\u05b7\u05da\u05b0 (nasakh) means \u201cpour out,\u201d and that the cognate noun \u05de\u05b7\u05e1\u05bc\u05b5\u05db\u05b8\u05d4 (massekhah) means \u201clibation.\u201d In this case \u201cpouring out a libation\u201d alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb \u05e0\u05b8\u05e1\u05b7\u05da\u05b0 as a homonym meaning \u201cweave,\u201d and the cognate noun \u05de\u05b7\u05e1\u05bc\u05b5\u05db\u05b8\u05d4 as a homonym meaning \u201ccovering.\u201d In this case forming an alliance is likened to weaving a garment.
tn Or \u201cstubborn\u201d (NCV); cf. NIV \u201cobstinate.\u201d
tn Heb \u201cWoe [to] rebellious children.\u201d
tn Heb \u201cmaking a plan, but not from me.\u201d
tn Heb \u201cconsequently adding sin to sin.\u201d"}, {"pk": 2842958, "translation": "NET", "book": 23, "chapter": 30, "verse": 2, "text": "They travel down to Egypt without seeking my will, seeking Pharaoh\u2019s protection, and looking for safety in Egypt\u2019s protective shade.", "comment": "tn Heb \u201cthose who go to descend to Egypt, but [of] my mouth they do not inquire.\u201d
tn Heb \u201cto seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.\u201d"}, {"pk": 2842959, "translation": "NET", "book": 23, "chapter": 30, "verse": 3, "text": "But Pharaoh\u2019s protection will bring you nothing but shame, and the safety of Egypt\u2019s protective shade nothing but humiliation."}, {"pk": 2842960, "translation": "NET", "book": 23, "chapter": 30, "verse": 4, "text": "Though his officials are in Zoan and his messengers arrive at Hanes,", "comment": "sn This probably refers to Judah\u2019s officials and messengers.
sn Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated."}, {"pk": 2842961, "translation": "NET", "book": 23, "chapter": 30, "verse": 5, "text": "all will be put to shame because of a nation that cannot help them, who cannot give them aid or help, but only shame and disgrace.\u201d", "comment": "tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has \u201cmade to stink, decay.\u201d"}, {"pk": 2842962, "translation": "NET", "book": 23, "chapter": 30, "verse": 6, "text": "This is a message about the animals in the Negev: Through a land of distress and danger, inhabited by lionesses and roaring lions, by snakes and darting adders, they transport their wealth on the backs of donkeys, their riches on the humps of camels, to a nation that cannot help them.", "comment": "tn Or \u201ccarry\u201d (KJV, NAB, NASB, NIV, NRSV).
tn Traditionally, \u201cburden\u201d (so KJV, ASV); NAB, NASB, NIV, NRSV \u201coracle.\u201d
sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh\u2019s protection through a treaty.
tn Heb \u201cflying fiery one.\u201d See the note at 14:29.
tc Heb \u201c[a land of] a lioness and a lion, from them.\u201d Some emend \u05de\u05b5\u05d4\u05b6\u05dd (mehem, \u201cfrom them\u201d) to \u05de\u05b5\u05d4\u05b5\u05dd (mehem), an otherwise unattested Hiphil participle from \u05d4\u05b8\u05de\u05b7\u05dd (hamam, \u201cmove noisily\u201d). Perhaps it would be better to take the initial mem (\u05de) as enclitic and emend the form to \u05d4\u05b9\u05de\u05b6\u05d4 (homeh), a Qal active participle from \u05d4\u05b8\u05de\u05b8\u05d4 (hamah, \u201cto make a noise\u201d); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9."}, {"pk": 2842963, "translation": "NET", "book": 23, "chapter": 30, "verse": 7, "text": "Egypt is totally incapable of helping. For this reason I call her \u2018Proud one who is silenced.\u2019\u201d", "comment": "tn The MT reads \u201cRahab, they, sitting.\u201d The translation above assumes an emendation of \u05d4\u05b5\u05dd \u05e9\u05c1\u05b8\u05d1\u05b6\u05ea (hem shavet) to \u05d4\u05b7\u05de\u05bc\u05b8\u05e9\u05c1\u05b0\u05d1\u05bc\u05b8\u05ea (hammashbat), a Hophal participle with prefixed definite article, meaning \u201cthe one who is made to cease,\u201d i.e., \u201cdestroyed,\u201d or \u201csilenced.\u201d See HALOT 444-45 s.v. \u05d9\u05e9\u05c1\u05d1.
tn Heb \u201cAs for Egypt, with vanity and emptiness they help.\u201d
tn Heb \u201cRahab\u201d (\u05e8\u05b7\u05d4\u05b7\u05d1, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name \u201cRahab\u201d (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV \u201ca helpless monster\u201d; TEV, NLT \u201cthe Harmless Dragon\u201d)."}, {"pk": 2842964, "translation": "NET", "book": 23, "chapter": 30, "verse": 8, "text": "Now go, write it down on a tablet in their presence, inscribe it on a scroll, so that it might be preserved for a future time as an enduring witness.", "comment": "tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord\u2019s help in favor of an alliance with Egypt.
tn Heb \u201cwith them.\u201d On the use of the preposition here, see BDB 86 s.v. II \u05d0\u05b5\u05ea.
sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation\u2019s guilt. An official record of the message will also serve as proof of the prophet\u2019s authority as God\u2019s spokesman."}, {"pk": 2842965, "translation": "NET", "book": 23, "chapter": 30, "verse": 9, "text": "For these are rebellious people \u2014 they are lying children, children unwilling to obey the LORD\u2019s law.", "comment": "tn Or perhaps, \u201cinstruction\u201d (so NASB, NIV, NRSV); NCV, TEV \u201cteachings.\u201d"}, {"pk": 2842966, "translation": "NET", "book": 23, "chapter": 30, "verse": 10, "text": "They say to the visionaries, \u201cSee no more visions!\u201d and to the seers, \u201cDon\u2019t relate messages to us about what is right! Tell us nice things, relate deceptive messages.", "comment": "tn Heb \u201cwho\u201d (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.
tn Heb \u201cDo not see for us right things.\u201d
tn Heb \u201cTell us smooth things, see deceptive things.\u201d"}, {"pk": 2842967, "translation": "NET", "book": 23, "chapter": 30, "verse": 11, "text": "Turn aside from the way, stray off the path. Remove from our presence the Holy One of Israel.\u201d", "comment": "sn The imagery refers to the way or path of truth, as revealed by God to the prophet.
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2842968, "translation": "NET", "book": 23, "chapter": 30, "verse": 12, "text": "For this reason this is what the Holy One of Israel says: \u201cYou have rejected this message; you trust instead in your ability to oppress and trick, and rely on that kind of behavior.", "comment": "tn The sentence actually begins with the word \u201cbecause.\u201d In the Hebrew text vv. 12\u201313 are one long sentence.
tn Heb \u201cand you lean on it\u201d; NAB \u201cand depend on it.\u201d
tn Heb \u201cand you trust in oppression and cunning.\u201d"}, {"pk": 2842969, "translation": "NET", "book": 23, "chapter": 30, "verse": 13, "text": "So this sin will become your downfall. You will be like a high wall that bulges and cracks and is ready to collapse; it crumbles suddenly, in a flash.", "comment": "tn The verse reads literally, \u201cSo this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.\u201d Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden."}, {"pk": 2842970, "translation": "NET", "book": 23, "chapter": 30, "verse": 14, "text": "It shatters in pieces like a clay jar, so shattered to bits that none of it can be salvaged. Among its fragments one cannot find a shard large enough to scoop a hot coal from a fire or to skim off water from a cistern.\u201d", "comment": "tn On the meaning of \u05d2\u05b6\u05d1\u05b6\u05d0 (geveh, \u201ccistern\u201d) see HALOT 170 s.v.
tn Heb \u201cIts shattering is like the shattering of a jug of [i.e., \u201cmade by\u201d] potters, [so] shattered one cannot save [any of it].\u201d
tn The words \u201clarge enough\u201d are supplied in the translation for clarification.
tn Heb \u201cto remove fire from the place of kindling.\u201d"}, {"pk": 2842971, "translation": "NET", "book": 23, "chapter": 30, "verse": 15, "text": "For this is what the master, the LORD, the Holy One of Israel says: \u201cIf you repented and patiently waited for me, you would be delivered; if you calmly trusted in me you would find strength, but you are unwilling.", "comment": "tn Heb \u201cin returning and in quietness you will be delivered.\u201d Many English versions render the last phrase \u201cshall be saved\u201d or something similar (e.g., NAB, NASB, NRSV).
tn Heb \u201cin quietness and in trust is your strength\u201d (NASB and NRSV both similar)."}, {"pk": 2842972, "translation": "NET", "book": 23, "chapter": 30, "verse": 16, "text": "You say, \u2018No, we will flee on horses,\u2019 so you will indeed flee. You say, \u2018We will ride on fast horses,\u2019 so your pursuers will be fast."}, {"pk": 2842973, "translation": "NET", "book": 23, "chapter": 30, "verse": 17, "text": "One thousand will scurry at the battle cry of one enemy soldier; at the battle cry of five enemy soldiers you will all run away, until the remaining few are as isolated as a flagpole on a mountaintop or a signal flag on a hill.\u201d", "comment": "tn Heb \u201cOne thousand from before [or \u201cbecause of\u201d] one battle cry.\u201d \u05d2\u05bc\u05b0\u05e2\u05b8\u05e8\u05b8\u05d4 (g\u00ff\u2019arah) is often defined as \u201cthreat,\u201d but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.
tn Heb \u201cfrom before [or \u201cbecause of\u201d] the battle cry of five you will flee.
tn Heb \u201cuntil you are left\u201d (so NAB, NASB, NRSV)."}, {"pk": 2842974, "translation": "NET", "book": 23, "chapter": 30, "verse": 18, "text": "For this reason the LORD is ready to show you mercy; he sits on his throne, ready to have compassion on you. Indeed, the LORD is a just God; all who wait for him in faith will be blessed.", "comment": "tn Heb \u201cBlessed are all who wait for him.\u201d
tn Heb \u201cTherefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.\u201d The logical connection between this verse and what precedes is problematic. The point seems to be that Judah\u2019s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms."}, {"pk": 2842975, "translation": "NET", "book": 23, "chapter": 30, "verse": 19, "text": "For people will live in Zion; in Jerusalem you will weep no more. When he hears your cry of despair, he will indeed show you mercy; when he hears it, he will respond to you.", "comment": "tn Heb \u201che will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.\u201d
tn Heb \u201cFor people in Zion will live, in Jerusalem, you will weep no more.\u201d The phrase \u201cin Jerusalem\u201d could be taken with what precedes. Some prefer to emend \u05d9\u05b5\u05e9\u05c1\u05b5\u05d1 (yeshev, \u201cwill live,\u201d a Qal imperfect) to \u05d9\u05b9\u05e9\u05c1\u05b5\u05d1 (yoshev, a Qal active participle) and translate \u201cFor [you] people in Zion, who live in Jerusalem, you will weep no more.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2842976, "translation": "NET", "book": 23, "chapter": 30, "verse": 20, "text": "The sovereign master will give you distress to eat and suffering to drink; but your teachers will no longer be hidden; your eyes will see them.", "comment": "tn Heb \u201cbut your teachers will no longer be hidden, your eyes will be seeing your teachers.\u201d The translation assumes that the form \u05de\u05d5\u05b9\u05e8\u05b6\u05d9\u05da\u05b8 (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 \u00a793.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III \u05de\u05d5\u05b9\u05e8\u05b6\u05d4. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.
tn Heb \u201cand the Master will give to you bread \u2013 distress, and water \u2013 oppression.\u201d
tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonai)."}, {"pk": 2842977, "translation": "NET", "book": 23, "chapter": 30, "verse": 21, "text": "You will hear a word spoken behind you, saying, \u201cThis is the correct way, walk in it,\u201d whether you are heading to the right or the left.", "comment": "tn Heb \u201cyour ears\u201d (so NAB, NASB, NIV, NRSV).
tn The word \u201ccorrect\u2019 is supplied in the translation for clarification."}, {"pk": 2842978, "translation": "NET", "book": 23, "chapter": 30, "verse": 22, "text": "You will desecrate your silver-plated idols and your gold-plated images. You will throw them away as if they were a menstrual rag, saying to them, \u201cGet out!\u201d", "comment": "tn Heb \u201cthe covering of your gold image.\u201d
tn Heb \u201cthe platings of your silver idols.\u201d"}, {"pk": 2842979, "translation": "NET", "book": 23, "chapter": 30, "verse": 23, "text": "He will water the seed you plant in the ground, and the ground will produce crops in abundance. At that time your cattle will graze in wide pastures.", "comment": "tn Heb \u201cand he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.\u201d
tn Or \u201cin that day\u201d (KJV)."}, {"pk": 2842980, "translation": "NET", "book": 23, "chapter": 30, "verse": 24, "text": "The oxen and donkeys used in plowing will eat seasoned feed winnowed with a shovel and pitchfork.", "comment": "tn Heb \u201cthe oxen and the donkeys that work the ground.\u201d
sn Crops will be so abundant that even the work animals will eat well."}, {"pk": 2842981, "translation": "NET", "book": 23, "chapter": 30, "verse": 25, "text": "On every high mountain and every high hill there will be streams flowing with water, at the time of great slaughter when the fortified towers collapse.", "comment": "tn Or \u201cin the day of\u201d (KJV)."}, {"pk": 2842982, "translation": "NET", "book": 23, "chapter": 30, "verse": 26, "text": "The light of the full moon will be like the sun\u2019s glare and the sun\u2019s glare will be seven times brighter, like the light of seven days, when the LORD binds up his people\u2019s fractured bones and heals their severe wound.", "comment": "sn Light here symbolizes restoration of divine blessing and prosperity. The number \u201cseven\u201d is used symbolically to indicate intensity. The exact meaning of the phrase \u201cthe light of seven days\u201d is uncertain; it probably means \u201cseven times brighter\u201d (see the parallel line).
tn Heb \u201cthe fracture of his people\u201d (so NASB). sn The Lord is here compared to a physician setting a broken bone in a bandage or cast.
tn Heb \u201cthe injury of his wound.\u201d The joining of synonyms emphasizes the severity of the wound. Another option is to translate, \u201cthe wound of his blow.\u201d In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, \u201cthe wound which he inflicted.\u201d"}, {"pk": 2842983, "translation": "NET", "book": 23, "chapter": 30, "verse": 27, "text": "Look, the name of the LORD comes from a distant place in raging anger and awesome splendor. He speaks angrily and his word is like destructive fire.", "comment": "tn Heb \u201chis lips are full of anger, and his tongue is like consuming fire.\u201d The Lord\u2019s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).
sn The \u201cname\u201d of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests \u2013 he comes as Yahweh (\u201che is present\u201d), the ever present helper of his people who annihilates their enemies and delivers them. The name \u201cYahweh\u201d originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.
tn Heb \u201chis anger burns, and heaviness of elevation.\u201d The meaning of the phrase \u201cheaviness of elevation\u201d is unclear, for \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0\u05b8\u05d4 (masa\u2019ah, \u201celevation\u201d) occurs only here. Some understand the term as referring to a cloud (elevated above the earth\u2019s surface), in which case one might translate, \u201cand in heavy clouds\u201d (cf. NAB \u201cwith lowering clouds\u201d). Others relate the noun to \u05de\u05b8\u05e9\u05c2\u05b8\u05d0 (masa\u2019, \u201cburden\u201d) and interpret it as a reference to judgment. In this case one might translate, \u201cand with severe judgment.\u201d The present translation assumes that the noun refers to his glory and that \u201cheaviness\u201d emphasizes its degree."}, {"pk": 2842984, "translation": "NET", "book": 23, "chapter": 30, "verse": 28, "text": "His battle cry overwhelms like a flooding river that reaches one\u2019s neck. He shakes the nations in a sieve that isolates the chaff; he puts a bit into the mouth of the nations and leads them to destruction.", "comment": "tn Heb \u201cand a bit that leads astray [is] in the jaws of the peoples.\u201d Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the \u201chorse\u201d to lead it to its demise.
tn Heb \u201cshaking nations in a sieve of worthlessness.\u201d It is not certain exactly how \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (shav\u00ff\u2019, \u201cemptiness, worthlessness\u201d) modifies \u201csieve.\u201d A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God\u2019s judgment will sift them out for destruction.
tn Heb \u201chis breath is like a flooding river.\u201d This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, \u201cbreath\u201d probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord\u2019s \u201cbreath\u201d is associated with his command."}, {"pk": 2842985, "translation": "NET", "book": 23, "chapter": 30, "verse": 29, "text": "You will sing as you do in the evening when you are celebrating a festival. You will be happy like one who plays a flute as he goes to the mountain of the LORD, the Rock who shelters Israel.", "comment": "tn Heb \u201c[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.\u201d The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada)."}, {"pk": 2842986, "translation": "NET", "book": 23, "chapter": 30, "verse": 30, "text": "The LORD will give a mighty shout and intervene in power, with furious anger and flaming, destructive fire, with a driving rainstorm and hailstones.", "comment": "tn Heb \u201cand a flame of consuming fire.\u201d
tn Heb \u201cand reveal the lowering of his arm.\u201d
tn Heb \u201cthe Lord will cause the splendor of his voice to be heard.\u201d"}, {"pk": 2842987, "translation": "NET", "book": 23, "chapter": 30, "verse": 31, "text": "Indeed, the LORD\u2019s shout will shatter Assyria; he will beat them with a club.", "comment": "tn Heb \u201cIndeed by the voice of the Lord Assyria will be shattered.\u201d"}, {"pk": 2842988, "translation": "NET", "book": 23, "chapter": 30, "verse": 32, "text": "Every blow from his punishing cudgel, with which the LORD will beat them, will be accompanied by music from the tambourine and harp, and he will attack them with his weapons.", "comment": "tn Heb \u201cwhich the Lord lays on him.\u201d
tc The Hebrew text has \u201cevery blow from a founded [i.e., \u201cappointed\u201d?] cudgel.\u201d The translation above, with support from a few medieval Hebrew mss, assumes an emendation of \u05de\u05d5\u05bc\u05e1\u05b8\u05d3\u05b8\u05d4 (musadah, \u201cfounded\u201d) to \u05de\u05d5\u05bc\u05e1\u05b8\u05e8\u05b9\u05d4 (musaroh, \u201chis discipline\u201d).
tn Heb \u201cwill be with\u201d (KJV similar).
tn The Hebrew text reads literally, \u201cand with battles of brandishing [weapons?] he will fight against him.\u201d Some prefer to emend \u05d5\u05bc\u05d1\u05b0\u05de\u05b4\u05dc\u05b0\u05d7\u05b2\u05de\u05d5\u05b9\u05ea (uv\u00ffmilkhamot, \u201cand with battles of\u201d) to \u05d5\u05bc\u05d1\u05b4\u05de\u05b0\u05d7\u05b9\u05dc\u05d5\u05b9\u05ea (uvimkholot, \u201cand with dancing\u201d). Note the immediately preceding references to musical instruments."}, {"pk": 2842989, "translation": "NET", "book": 23, "chapter": 30, "verse": 33, "text": "For the burial place is already prepared; it has been made deep and wide for the king. The firewood is piled high on it. The LORD\u2019s breath, like a stream flowing with brimstone, will ignite it.", "comment": "tn The Hebrew text reads literally, \u201cAlso it is made ready for the king, one makes it deep and wide.\u201d If one takes the final hey (\u05d4) on \u05ea\u05bc\u05b8\u05e4\u05b0\u05ea\u05bc\u05b6\u05d4 (taf\u00ffteh) and prefixes it to \u05d2\u05bc\u05b8\u05dd (gam) as an interrogative particle (see the preceding note), one can translate, \u201cIs it also made ready for the king?\u201d In this case the question is rhetorical and expects an emphatic affirmative answer, \u201cOf course it is!\u201d
tn Or \u201cindeed.\u201d
tc The Hebrew text reads literally, \u201cfor arranged from before [or \u201cyesterday\u201d] is [?].\u201d The meaning of \u05ea\u05bc\u05b8\u05e4\u05b0\u05ea\u05bc\u05b6\u05d4 (taf\u00ffteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to \u05ea\u05bc\u05b9\u05e4\u05b6\u05ea (tofet, \u201cTopheth\u201d; cf. NASB, NIV, NLT) and places the final hey (\u05d4) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).
tn Heb \u201cits pile of wood, fire and wood one makes abundant.\u201dsn Apparently this alludes to some type of funeral rite."}, {"pk": 2842990, "translation": "NET", "book": 23, "chapter": 31, "verse": 1, "text": "Those who go down to Egypt for help are as good as dead, those who rely on war horses, and trust in Egypt\u2019s many chariots and in their many, many horsemen. But they do not rely on the Holy One of Israel and do not seek help from the LORD.", "comment": "tn Heb \u201cWoe [to] those who go down to Egypt for help.\u201d
tn Heb \u201cand trust in chariots for they are many.\u201d
tn Heb \u201cand in horsemen for they are very strong [or \u201cnumerous\u201d].\u201d
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2842991, "translation": "NET", "book": 23, "chapter": 31, "verse": 2, "text": "Yet he too is wise and he will bring disaster; he does not retract his decree. He will attack the wicked nation, and the nation that helps those who commit sin.", "comment": "sn That is, Egypt.
tn Heb \u201cand against the help of the doers of sin.\u201d
tn Heb \u201cand he will arise against the house of the wicked.\u201d
tn Heb \u201cand he does not turn aside [i.e., \u201cretract\u201d] his words\u201d; NIV \u201cdoes not take back his words.\u201d
sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts."}, {"pk": 2842992, "translation": "NET", "book": 23, "chapter": 31, "verse": 3, "text": "The Egyptians are mere humans, not God; their horses are made of flesh, not spirit. The LORD will strike with his hand; the one who helps will stumble and the one being helped will fall. Together they will perish.", "comment": "tn Heb \u201cwill extend\u201d; KJV, ASV, NASB, NCV \u201cstretch out.\u201d
tn Heb \u201ctogether all of them will come to an end.\u201d"}, {"pk": 2842993, "translation": "NET", "book": 23, "chapter": 31, "verse": 4, "text": "Indeed, this is what the LORD says to me: \u201cThe LORD will be like a growling lion, like a young lion growling over its prey. Though a whole group of shepherds gathers against it, it is not afraid of their shouts or intimidated by their yelling. In this same way the LORD who commands armies will descend to do battle on Mount Zion and on its hill.", "comment": "tn Some prefer to translate the phrase \u05dc\u05b4\u05e6\u05b0\u05d1\u05bc\u05b9\u05d0 \u05e2\u05b7\u05dc (litsbo\u2019 \u2019al) as \u201cfight against,\u201d but the following context pictures the Lord defending, not attacking, Zion.
tn Heb \u201cThough there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.\u201d
tn Heb \u201cAs a lion growls, a young lion over its prey.\u201d In the Hebrew text the opening comparison is completed later in the verse (\u201cso the Lord will come down\u2026\u201d), after a parenthesis describing how fearless the lion is. The present translation divides the verse into three sentences for English stylistic reasons."}, {"pk": 2842994, "translation": "NET", "book": 23, "chapter": 31, "verse": 5, "text": "Just as birds hover over a nest, so the LORD who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cjust as birds fly.\u201d The words \u201cover a nest\u201d are supplied in the translation for clarification.
tn The only other occurrence of this verb is in Exod 12:13, 23, 27, where the Lord \u201cpasses over\u201d (i.e., \u201cspares\u201d) the Israelite households as he comes to judge their Egyptian oppressors. The noun \u05e4\u05bc\u05b6\u05e1\u05b7\u05d7 (pesakh, \u201cPassover\u201d) is derived from the verb. The use of the verb in Isa 31:5 is probably an intentional echo of the Exodus event. As in the days of Moses the Lord will spare his people as he comes to judge their enemies."}, {"pk": 2842995, "translation": "NET", "book": 23, "chapter": 31, "verse": 6, "text": "You Israelites! Return to the one against whom you have so blatantly rebelled!", "comment": "tn Heb \u201cReturn to the one [against] whom the sons of Israel made deep rebellion.\u201d The syntax is awkward here. A preposition is omitted by ellipsis after the verb (see GKC 446 \u00a7138.f, n. 2), and there is a shift from direct address (note the second plural imperative \u201creturn\u201d) to the third person (note \u201cthey made deep\u201d). For other examples of abrupt shifts in person in poetic style, see GKC 462 \u00a7144.p."}, {"pk": 2842996, "translation": "NET", "book": 23, "chapter": 31, "verse": 7, "text": "For at that time everyone will get rid of the silver and gold idols your hands sinfully made.", "comment": "tn Heb \u201cthe idols of their idols of silver and their idols of gold which your hands made for yourselves [in] sin.\u201d \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019, \u201csin\u201d) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.
tn Or \u201cin that day\u201d (KJV).
tn Heb \u201creject\u201d (so NIV); NRSV, TEV, CEV, NLT \u201cthrow away.\u201d"}, {"pk": 2842997, "translation": "NET", "book": 23, "chapter": 31, "verse": 8, "text": "Assyria will fall by a sword, but not one human-made; a sword not made by humankind will destroy them. They will run away from this sword and their young men will be forced to do hard labor.", "comment": "tn Heb \u201cand a sword not of humankind will devour him.\u201d
tn Heb \u201cAssyria will fall by a sword, not of a man.\u201d
tn Heb \u201che will flee for himself from before a sword.\u201d"}, {"pk": 2842998, "translation": "NET", "book": 23, "chapter": 31, "verse": 9, "text": "They will surrender their stronghold because of fear; their officers will be afraid of the LORD\u2019s battle flag.\u201d This is what the LORD says \u2014 the one whose fire is in Zion, whose firepot is in Jerusalem.", "comment": "tn Heb \u201cand they will be afraid of the flag, his officers.\u201d
tn Heb \u201cHis rocky cliff, because of fear, will pass away [i.e., \u201cperish\u201d].\u201d
tn Heb \u201crocky cliff\u201d (cf. ASV, NASB \u201crock\u201d), viewed metaphorically as a place of defense and security.
sn The \u201cfire\u201d and \u201cfirepot\u201d here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city."}, {"pk": 2842999, "translation": "NET", "book": 23, "chapter": 32, "verse": 1, "text": "Look, a king will promote fairness; officials will promote justice.", "comment": "tn Heb \u201cwill rule according to justice.\u201d
tn Heb \u201cwill reign according to fairness.\u201d"}, {"pk": 2843000, "translation": "NET", "book": 23, "chapter": 32, "verse": 2, "text": "Each of them will be like a shelter from the wind and a refuge from a rainstorm; like streams of water in a dry region and like the shade of a large cliff in a parched land.", "comment": "tn Heb \u201ca man,\u201d but \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish) probably refers here to \u201ceach\u201d of the officials mentioned in the previous verse."}, {"pk": 2843001, "translation": "NET", "book": 23, "chapter": 32, "verse": 3, "text": "Eyes will no longer be blind and ears will be attentive.", "comment": "tn Heb \u201cears that hear.\u201d
tn Heb \u201cEyes that see.\u201d
tn The Hebrew text as vocalized reads literally \u201cwill not gaze,\u201d but this is contradictory to the context. The verb form should be revocalized as \u05ea\u05b0\u05bc\u05e9\u05c1\u05b9\u05e2\u05b6\u05d9\u05e0\u05b8\u05d4 (t\u00ffsho\u2019enah) from \u05e9\u05c1\u05b8\u05e2\u05b7\u05e2 (sha\u2019a\u2019, \u201cbe blinded\u201d); see Isa 6:10; 29:9."}, {"pk": 2843002, "translation": "NET", "book": 23, "chapter": 32, "verse": 4, "text": "The mind that acts rashly will possess discernment and the tongue that stutters will speak with ease and clarity.", "comment": "tn Heb \u201cthe heart of rashness will understand knowledge\u201d; cf. NAB \u201cThe flighty will become wise and capable.\u201d"}, {"pk": 2843003, "translation": "NET", "book": 23, "chapter": 32, "verse": 5, "text": "A fool will no longer be called honorable; a deceiver will no longer be called principled."}, {"pk": 2843004, "translation": "NET", "book": 23, "chapter": 32, "verse": 6, "text": "For a fool speaks disgraceful things; his mind plans out sinful deeds. He commits godless deeds and says misleading things about the LORD; he gives the hungry nothing to satisfy their appetite and gives the thirsty nothing to drink.", "comment": "tn Heb \u201cso that he leaves empty the appetite [or \u201cdesire\u201d] of the hungry.\u201d
tn Heb \u201cand his heart commits sin\u201d; KJV, ASV \u201chis heart will work iniquity\u201d; NASB \u201cinclines toward wickedness.\u201d
tn Or \u201cfoolishness,\u201d in a moral-ethical sense. See 9:17.
tn Heb \u201cand the drink of the thirsty he causes to fail.\u201d
tn Heb \u201cin order to do [or \u201cso that he does\u201d] what is godless [or \u201cdefiled\u201d].\u201d"}, {"pk": 2843005, "translation": "NET", "book": 23, "chapter": 32, "verse": 7, "text": "A deceiver\u2019s methods are evil; he dreams up evil plans to ruin the poor with lies, even when the needy are in the right.", "comment": "tn Heb \u201cas for a deceiver, his implements [or \u201cweapons\u201d] are evil.\u201d
tn Or \u201che plans evil things\u201d; NIV \u201che makes up evil schemes.\u201d
tn Heb \u201cto ruin the poor with words of falsehood, even when the needy speak what is just.\u201d"}, {"pk": 2843006, "translation": "NET", "book": 23, "chapter": 32, "verse": 8, "text": "An honorable man makes honorable plans; his honorable character gives him security.", "comment": "tn Heb \u201cand he upon honorable things stands.\u201d"}, {"pk": 2843007, "translation": "NET", "book": 23, "chapter": 32, "verse": 9, "text": "You complacent women, get up and listen to me! You carefree daughters, pay attention to what I say!", "comment": "tn Or \u201cself-assured\u201d; NASB, NRSV \u201cwho are at ease.\u201d
tn Or \u201cself-confident\u201d; NAB \u201coverconfident.\u201d"}, {"pk": 2843008, "translation": "NET", "book": 23, "chapter": 32, "verse": 10, "text": "In a year\u2019s time you carefree ones will shake with fear, for the grape harvest will fail, and the fruit harvest will not arrive.", "comment": "tn Heb \u201cdays upon a year.\u201d
tn Or perhaps, \u201colive.\u201d See 24:13."}, {"pk": 2843009, "translation": "NET", "book": 23, "chapter": 32, "verse": 11, "text": "Tremble, you complacent ones! Shake with fear, you carefree ones! Strip off your clothes and expose yourselves \u2014 put sackcloth on your waist!", "comment": "tn The imperatival forms in v. 11 are problematic. The first (\u05d7\u05b4\u05e8\u05b0\u05d3\u05d5\u05bc, khirdu, \u201ctremble\u201d) is masculine plural in form, though spoken to a feminine plural addressee (\u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b7\u05e0\u05bc\u05d5\u05b9\u05ea, sha\u2019anannot, \u201ccomplacent ones\u201d). The four imperatival forms that follow (\u05e8\u05b0\u05d2\u05b8\u05d6\u05b8\u05d4, r\u00ffgazah, \u201cshake with fear\u201d; \u05e4\u05bc\u05b0\u05e9\u05c1\u05b9\u05d8\u05b8\u05d4, p\u00ffshotah, \u201cstrip off your clothes\u201d; \u05e2\u05b9\u05e8\u05b8\u05d4, \u2019orah, \u201cexpose yourselves\u201d; and \u05d7\u05b2\u05d2\u05d5\u05b9\u05e8\u05b8\u05d4, khagorah, \u201cput on\u201d) all appear to be lengthened (so-called \u201cemphatic\u201d) masculine singular forms, even though they too appear to be spoken to a feminine plural addressee. GKC 131-32 \u00a748.i suggests emending \u05d7\u05b4\u05e8\u05b0\u05d3\u05d5\u05bc (khirdu) to \u05d7\u05b2\u05e8\u05b8\u05d3\u05b8\u05d4 (kharadah) and understanding all five imperatives as feminine plural \u201caramaized\u201d forms."}, {"pk": 2843010, "translation": "NET", "book": 23, "chapter": 32, "verse": 12, "text": "Mourn over the field, over the delightful fields and the fruitful vine!", "comment": "tc The Hebrew text has \u201cover mourning breasts.\u201d The reference to \u201cbreasts\u201d would make sense in light of v. 11, which refers to the practice of women baring their breasts as a sign of sorrow (see J. N. Oswalt, Isaiah [NICOT], 1:585). However, one expects the preposition \u05e2\u05b7\u05dc (\u2019al) to introduce the source or reason for mourning (see vv. 12b\u201313a) and the participle \u05e1\u05b9\u05e4\u05b0\u05d3\u05b4\u05d9\u05dd (sofedim, \u201cmourning\u201d) seems odd modifying \u201cbreasts.\u201d The translation above assumes a twofold emendation: (1) \u05e9\u05c1\u05b8\u05d3\u05b7\u05d9\u05b4\u05dd (shadayim, \u201cbreasts\u201d) is emended to [\u05dd]\u05e9\u05c2\u05b8\u05d3\u05b7\u05d9 (saday[m], \u201cfield,\u201d a term that also appears in Isa 56:9). The final mem (\u05dd) would be enclitic in this case, not a plural indicator. (The Hebrew noun \u05e9\u05c2\u05b8\u05d3\u05b6\u05d4 (sadeh, \u201cfield\u201d) forms its plural with an \u05d5\u05b9\u05ea- [-ot] ending). (2) The plural participle \u05e1\u05b9\u05e4\u05b0\u05d3\u05b4\u05d9\u05dd is emended to \u05e1\u05b0\u05e4\u05b9\u05d3\u05b8\u05d4 (s\u00fffodah), a lengthened imperatival form, meaning \u201cmourn.\u201d For an overview of various suggestions that have been made for this difficult line, see Oswalt, 586, n. 12)."}, {"pk": 2843011, "translation": "NET", "book": 23, "chapter": 32, "verse": 13, "text": "Mourn over the land of my people, which is overgrown with thorns and briers, and over all the once-happy houses in the city filled with revelry.", "comment": "tn Heb \u201cindeed, over all the houses of joy.\u201d It is not certain if this refers to individual homes or to places where parties and celebrations were held.
sn This same phrase is used in 22:2.
tn \u201cMourn\u201d is supplied in the translation for stylistic reasons. In the Hebrew text vv. 12\u201313 are one long sentence."}, {"pk": 2843012, "translation": "NET", "book": 23, "chapter": 32, "verse": 14, "text": "For the fortress is neglected; the once-crowded city is abandoned. Hill and watchtower are permanently uninhabited. Wild donkeys love to go there, and flocks graze there.", "comment": "tn The Hebrew text has \u05d1\u05b0\u05e2\u05b7\u05d3 \u05de\u05b0\u05e2\u05b8\u05e8\u05d5\u05b9\u05ea (v\u00ff\u2019ad m\u00ff\u2019arot). The force of \u05d1\u05b0\u05e2\u05b7\u05d3, which usually means \u201cbehind, through, round about,\u201d or \u201cfor the benefit of,\u201d is uncertain here. HALOT 616 s.v. *\u05de\u05b0\u05e2\u05b8\u05e8\u05b8\u05d4 takes \u05de\u05b0\u05e2\u05b8\u05e8\u05d5\u05b9\u05ea (m\u00ff\u2019arot) as a homonym of \u201ccave\u201d and define it here as \u201ccleared field.\u201d Despite these lexical problems, the general point of the statement seems clear \u2013 the city will be uninhabited.
tn Or \u201cnoisy\u201d (NAB, NIV, NCV).
tn Heb \u201cthe joy of wild donkeys, a pasture for flocks.\u201d
tn Hebrew \u05e2\u05b9\u05e4\u05b6\u05dc (\u2019ofel), probably refers here to a specific area within the city of Jerusalem. See HALOT 861 s.v. II \u05e2\u05b9\u05e4\u05b6\u05dc."}, {"pk": 2843013, "translation": "NET", "book": 23, "chapter": 32, "verse": 15, "text": "This desolation will continue until new life is poured out on us from heaven. Then the desert will become an orchard and the orchard will be considered a forest.", "comment": "tn Heb \u201cuntil a spirit is emptied out on us from on high.\u201d The words \u201cthis desolation will continue\u201d are supplied in the translation for clarification and stylistic purposes. The verb \u05e2\u05b8\u05e8\u05b8\u05d4 (\u2019arah), used here in the Niphal, normally means \u201clay bare, expose.\u201d The term \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh, \u201cspirit\u201d) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV \u201ca spirit\u201d), pronominal suffix, or a genitive (such as \u201cof the Lord\u201d). The translation assumes that it carries an impersonal nuance \u201cvivacity, vigor\u201d in this context.
sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest."}, {"pk": 2843014, "translation": "NET", "book": 23, "chapter": 32, "verse": 16, "text": "Justice will settle down in the desert and fairness will live in the orchard.", "comment": "sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah\u2019s time."}, {"pk": 2843015, "translation": "NET", "book": 23, "chapter": 32, "verse": 17, "text": "Fairness will produce peace and result in lasting security.", "comment": "tn Heb \u201cand the product of fairness will be peace.\u201d
tn Heb \u201cand the work of fairness [will be] calmness and security forever.\u201d"}, {"pk": 2843016, "translation": "NET", "book": 23, "chapter": 32, "verse": 18, "text": "My people will live in peaceful settlements, in secure homes, and in safe, quiet places.", "comment": "tn Or \u201cin safe resting places\u201d; NAB, NRSV \u201cquiet resting places.\u201d"}, {"pk": 2843017, "translation": "NET", "book": 23, "chapter": 32, "verse": 19, "text": "Even if the forest is destroyed and the city is annihilated,", "comment": "tn Heb \u201cand [?] when the forest descends.\u201d The form \u05d5\u05bc\u05d1\u05b8\u05e8\u05b7\u05d3 (uvarad) is often understood as an otherwise unattested denominative verb meaning \u201cto hail\u201d (HALOT 154 s.v. I \u05d1\u05e8\u05d3). In this case one might translate, \u201cand it hails when the forest is destroyed\u201d (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to \u05d5\u05b0\u05d9\u05b8\u05e8\u05b7\u05d3 (v\u00ffyarad), \u201cand it descends,\u201d which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps \u05d5\u05bc\u05d1\u05b8\u05e8\u05b7\u05d3 should be dismissed as dittographic. In this case the statement (\u201cwhen the forest descends\u201d) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20.
tn Heb \u201cand in humiliation the city is laid low.\u201d"}, {"pk": 2843018, "translation": "NET", "book": 23, "chapter": 32, "verse": 20, "text": "you will be blessed, you who plant seed by all the banks of the streams, you who let your ox and donkey graze.", "comment": "tn Heb \u201cby all the waters.\u201d
tn Heb \u201cwho set free the foot of the ox and donkey\u201d; NIV \u201cletting your cattle and donkeys range free.\u201dsn This verse seems to anticipate a time when fertile land is available to cultivate and crops are so abundant that the farm animals can be allowed to graze freely."}, {"pk": 2843019, "translation": "NET", "book": 23, "chapter": 33, "verse": 1, "text": "The destroyer is as good as dead, you who have not been destroyed! The deceitful one is as good as dead, the one whom others have not deceived! When you are through destroying, you will be destroyed; when you finish deceiving, others will deceive you!", "comment": "tn Heb \u201cWoe [to] the destroyer.\u201dsn In this context \u201cthe destroyer\u201d appears to refer collectively to the hostile nations (vv. 3\u20134). Assyria would probably have been primary in the minds of the prophet and his audience.
tn Heb \u201cand the deceitful one\u201d; NAB, NIV \u201cO traitor\u201d; NRSV \u201cyou treacherous one.\u201d In the parallel structure \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe [to]\u201d) does double duty.
tc The form in the Hebrew text appears to derive from an otherwise unattested verb \u05e0\u05b8\u05dc\u05b8\u05d4 (nalah). The translation follows the Qumran scroll 1QIsaa in reading \u05db\u05db\u05dc\u05ea\u05da, a Piel infinitival form from the verbal root \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah), meaning \u201cfinish.\u201d"}, {"pk": 2843020, "translation": "NET", "book": 23, "chapter": 33, "verse": 2, "text": "LORD, be merciful to us! We wait for you. Give us strength each morning! Deliver us when distress comes.", "comment": "tn Heb \u201c[Be] also our deliverance in the time of distress.\u201d
tn Heb \u201cBe their arm each morning.\u201d \u201cArm\u201d is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (\u05de) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1."}, {"pk": 2843021, "translation": "NET", "book": 23, "chapter": 33, "verse": 3, "text": "The nations run away when they hear a loud noise; the nations scatter when you spring into action!", "comment": "tn Heb \u201cbecause of your exaltation the nations scatter.\u201d
tn Heb \u201cat the sound of tumult the nations run away.\u201d"}, {"pk": 2843022, "translation": "NET", "book": 23, "chapter": 33, "verse": 4, "text": "Your plunder disappears as if locusts were eating it; they swarm over it like locusts!", "comment": "tn Heb \u201cand your plunder is gathered, the gathering of the locust.\u201d
tn The pronoun is plural; the statement is addressed to the nations who have stockpiled plunder from their conquests of others.
tn Heb \u201clike a swarm of locusts swarming on it.\u201d"}, {"pk": 2843023, "translation": "NET", "book": 23, "chapter": 33, "verse": 5, "text": "The LORD is exalted, indeed, he lives in heaven; he fills Zion with justice and fairness.", "comment": "tn Or \u201cfor\u201d (KJV, NASB, NIV).
tn Heb \u201con high\u201d (so KJV, NAB, NASB, NIV, NRSV); CEV \u201cin the heavens.\u201d
tn Or \u201celevated\u201d; NCV, NLT \u201cis very great.\u201d"}, {"pk": 2843024, "translation": "NET", "book": 23, "chapter": 33, "verse": 6, "text": "He is your constant source of stability; he abundantly provides safety and great wisdom; he gives all this to those who fear him.", "comment": "tn Heb \u201ca rich store of deliverance, wisdom, and knowledge.\u201d
tn Heb \u201cand he is the stability of your times.\u201d
tn Heb \u201cthe fear of the Lord, it is his treasure.\u201d"}, {"pk": 2843025, "translation": "NET", "book": 23, "chapter": 33, "verse": 7, "text": "Look, ambassadors cry out in the streets; messengers sent to make peace weep bitterly.", "comment": "tn Heb \u201cmessengers of peace,\u201d apparently those responsible for negotiating the agreements that have been broken (see v. 8).
tn The meaning of the Hebrew word is unknown. Proposals include \u201cheroes\u201d (cf. KJV, ASV \u201cvaliant ones\u201d; NASB, NIV \u201cbrave men\u201d); \u201cpriests,\u201d \u201cresidents [of Jerusalem].\u201d The present translation assumes that the term is synonymous with \u201cmessengers of peace,\u201d with which it corresponds in the parallel structure of the verse."}, {"pk": 2843026, "translation": "NET", "book": 23, "chapter": 33, "verse": 8, "text": "Highways are empty, there are no travelers. Treaties are broken, witnesses are despised, human life is treated with disrespect.", "comment": "tc The Hebrew text reads literally, \u201che despises cities.\u201d The term \u05e2\u05b8\u05e8\u05b4\u05d9\u05dd (\u2019arim, \u201ccities\u201d) is probably a corruption of an original \u05e2\u05b5\u05d3\u05b4\u05d9\u05dd (\u2019edim, \u201c[legal] witnesses\u201d), a reading that is preserved in the Qumran scroll 1QIsaa. Confusion of dalet (\u05d3) and resh (\u05e8) is a well-attested scribal error.
tn Or \u201cdesolate\u201d (NAB, NASB); NIV, NRSV, NLT \u201cdeserted.\u201d
tn Heb \u201cthe one passing by on the road ceases.\u201d
tn Heb \u201cone breaks a treaty\u201d; NAB \u201cCovenants are broken.\u201d
tn Heb \u201che does not regard human beings.\u201d"}, {"pk": 2843027, "translation": "NET", "book": 23, "chapter": 33, "verse": 9, "text": "The land dries up and withers away; the forest of Lebanon shrivels up and decays. Sharon is like the desert; Bashan and Carmel are parched.", "comment": "tn Or \u201cmourns\u201d (BDB 5 s.v. I \u05d0\u05b8\u05d1\u05b7\u05dc). HALOT 6-7 lists homonyms I \u05d0\u05d1\u05dc (\u201cmourn\u201d) and II \u05d0\u05d1\u05dc (\u201cdry up\u201d). They propose the second here on the basis of parallelism. See 24:4.
tn Or \u201cearth\u201d (KJV); NAB \u201cthe country.\u201d
tn Heb \u201cshake off [their leaves]\u201d (so ASV, NRSV); NAB \u201care stripped bare.\u201d
sn Both of these areas were known for their trees and vegetation. See 2:13; 35:2.
tn Or \u201cthe Arabah\u201d (NIV). See 35:1.
sn Sharon was a fertile plain along the Mediterranean coast. See 35:2.
tn Heb \u201cLebanon is ashamed.\u201d The Hiphil is exhibitive, expressing the idea, \u201cexhibits shame.\u201d In this context the statement alludes to the withering of vegetation."}, {"pk": 2843028, "translation": "NET", "book": 23, "chapter": 33, "verse": 10, "text": "\u201cNow I will rise up,\u201d says the LORD. \u201cNow I will exalt myself; now I will magnify myself.", "comment": "tn Or \u201clift myself up\u201d (KJV); NLT \u201cshow my power and might.\u201d"}, {"pk": 2843029, "translation": "NET", "book": 23, "chapter": 33, "verse": 11, "text": "You conceive straw, you give birth to chaff; your breath is a fire that destroys you.", "comment": "sn The hostile nations\u2019 plans to destroy God\u2019s people will come to nothing; their hostility will end up being self-destructive.
tn The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear."}, {"pk": 2843030, "translation": "NET", "book": 23, "chapter": 33, "verse": 12, "text": "The nations will be burned to ashes; like thorn bushes that have been cut down, they will be set on fire.", "comment": "tn Heb \u201cwill be a burning to lime.\u201d See Amos 2:1."}, {"pk": 2843031, "translation": "NET", "book": 23, "chapter": 33, "verse": 13, "text": "You who are far away, listen to what I have done! You who are close by, recognize my strength!\u201d"}, {"pk": 2843032, "translation": "NET", "book": 23, "chapter": 33, "verse": 14, "text": "Sinners are afraid in Zion; panic grips the godless. They say, \u2018Who among us can coexist with destructive fire? Who among us can coexist with unquenchable fire?\u2019", "comment": "tn Or \u201ctrembling\u201d (ASV, NAB, NASB, NIV, NRSV); NLT \u201cshake with fear.\u201d
tn Or \u201cthe defiled\u201d; TEV \u201cThe sinful people of Zion\u201d; NLT \u201cThe sinners in Jerusalem.\u201d
tn The words \u201cthey say\u201d are supplied in the translation for clarification.
tn Or \u201cperpetual\u201d; or \u201ceverlasting\u201d (KJV, ASV, NAB, NIV, NRSV)."}, {"pk": 2843033, "translation": "NET", "book": 23, "chapter": 33, "verse": 15, "text": "The one who lives uprightly and speaks honestly; the one who refuses to profit from oppressive measures and rejects a bribe; the one who does not plot violent crimes and does not seek to harm others \u2014", "comment": "tn Heb \u201c[who] shuts his ear from listening to bloodshed.\u201d
tn Heb \u201cwalks\u201d (so NASB, NIV).
tn Heb \u201c[who] closes his eyes from seeing evil.\u201d
tn Or, possibly, \u201cjustly\u201d; NAB \u201cwho practices virtue.\u201d
tn Heb \u201c[who] shakes off his hands from grabbing hold of a bribe.\u201d"}, {"pk": 2843034, "translation": "NET", "book": 23, "chapter": 33, "verse": 16, "text": "This is the person who will live in a secure place; he will find safety in the rocky, mountain strongholds; he will have food and a constant supply of water.", "comment": "tn Heb \u201che [in the] exalted places will live.\u201d
tn Heb \u201cmountain strongholds, cliffs [will be] his elevated place.\u201d"}, {"pk": 2843035, "translation": "NET", "book": 23, "chapter": 33, "verse": 17, "text": "You will see a king in his splendor; you will see a wide land.", "comment": "tn Heb \u201ca land of distances,\u201d i.e., an extensive land.
tn Heb \u201cyour eyes will see a king in his beauty\u201d; NIV, NRSV \u201cthe king.\u201d"}, {"pk": 2843036, "translation": "NET", "book": 23, "chapter": 33, "verse": 18, "text": "Your mind will recall the terror you experienced, and you will ask yourselves, \u201cWhere is the scribe? Where is the one who weighs the money? Where is the one who counts the towers?\u201d", "comment": "tn The words \u201cand you will ask yourselves\u201d are supplied in the translation for clarification and stylistic reasons.
sn The people refer to various Assyrian officials who were responsible for determining the amount of taxation or tribute Judah must pay to the Assyrian king.
tn Heb \u201cyour heart will meditate on terror.\u201d"}, {"pk": 2843037, "translation": "NET", "book": 23, "chapter": 33, "verse": 19, "text": "You will no longer see a defiant people whose language you do not comprehend, whose derisive speech you do not understand.", "comment": "tn Heb \u201ca people too deep of lip to hear.\u201d The phrase \u201cdeep of lip\u201d must be an idiom meaning \u201clips that speak words that are unfathomable [i.e., incomprehensible].\u201d
tn The Hebrew form \u05e0\u05d5\u05b9\u05e2\u05b8\u05d6 (no\u2019az) is a Niphal participle derived from \u05d9\u05b8\u05e2\u05b7\u05d6 (ya\u2019az, an otherwise unattested verb) or from \u05e2\u05b8\u05d6\u05b8\u05d6 (\u2019azaz, \u201cbe strong,\u201d unattested elsewhere in the Niphal). Some prefer to emend the form to \u05dc\u05d5\u05b9\u05e2\u05b5\u05d6 (lo\u2019ez) which occurs in Ps 114:1 with the meaning \u201cspeak a foreign language.\u201d See HALOT 809 s.v. \u05e2\u05d6\u05d6, 533 s.v. \u05dc\u05e2\u05d6. In this case, one might translate \u201cpeople who speak a foreign language.\u201d
tn Heb \u201cderision of tongue there is no understanding.\u201d The Niphal of \u05dc\u05b8\u05e2\u05b7\u05d2 (la\u2019ag) occurs only here. In the Qal and Hiphil the verb means \u201cto deride, mock.\u201d A related noun is used in 28:11."}, {"pk": 2843038, "translation": "NET", "book": 23, "chapter": 33, "verse": 20, "text": "Look at Zion, the city where we hold religious festivals! You will see Jerusalem, a peaceful settlement, a tent that stays put; its stakes will never be pulled up; none of its ropes will snap in two.", "comment": "tn Or \u201cthat does not travel\u201d; NASB \u201cwhich shall not be folded.\u201d
tn Heb \u201cyour eyes\u201d (so NASB, NIV, NRSV).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2843039, "translation": "NET", "book": 23, "chapter": 33, "verse": 21, "text": "Instead the LORD will rule there as our mighty king. Rivers and wide streams will flow through it; no war galley will enter; no large ships will sail through.", "comment": "tn Heb \u201cBut there [as] a mighty one [will be] the Lord for us.\u201d
tn Heb \u201cand a mighty ship will not pass through it.\u201d
tn Heb \u201ca ship of rowing will not go into it.\u201d
tn Heb \u201ca place of rivers, streams wide of hands [i.e., on both sides].\u201d"}, {"pk": 2843040, "translation": "NET", "book": 23, "chapter": 33, "verse": 22, "text": "For the LORD, our ruler, the LORD, our commander, the LORD, our king \u2014 he will deliver us."}, {"pk": 2843041, "translation": "NET", "book": 23, "chapter": 33, "verse": 23, "text": "Though at this time your ropes are slack, the mast is not secured, and the sail is not unfurled, at that time you will divide up a great quantity of loot; even the lame will drag off plunder.", "comment": "tn Heb \u201cthen there will be divided up loot of plunder [in] abundance.\u201d
tn Heb \u201cthey do not fasten the base of their mast.\u201d On \u05db\u05bc\u05b5\u05df (ken, \u201cbase\u201d) see BDB 487 s.v. III \u05db\u05bc\u05b5\u05df and HALOT 483 s.v. III \u05db\u05bc\u05b5\u05df.
tn The words \u201cthough at this time\u201d are supplied in the translation for clarification. The first half of the verse is addressed to Judah and contrasts the nation\u2019s present weakness with its future prosperity. Judah is compared to a ship that is incapable of sailing.
tn Or perhaps, \u201cflag.\u201d
sn Judah\u2019s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot."}, {"pk": 2843042, "translation": "NET", "book": 23, "chapter": 33, "verse": 24, "text": "No resident of Zion will say, \u201cI am ill\u201d; the people who live there will have their sin forgiven.", "comment": "tn The words \u201cof Zion\u201d are supplied in the translation for clarification."}, {"pk": 2843043, "translation": "NET", "book": 23, "chapter": 34, "verse": 1, "text": "Come near, you nations, and listen! Pay attention, you people! The earth and everything it contains must listen, the world and everything that lives in it.", "comment": "tn Heb \u201cthe world and its offspring\u201d; NASB \u201cthe world and all that springs from it.\u201d"}, {"pk": 2843044, "translation": "NET", "book": 23, "chapter": 34, "verse": 2, "text": "For the LORD is angry at all the nations and furious with all their armies. He will annihilate them and slaughter them."}, {"pk": 2843045, "translation": "NET", "book": 23, "chapter": 34, "verse": 3, "text": "Their slain will be left unburied, their corpses will stink; the hills will soak up their blood.", "comment": "tn Heb \u201chills will dissolve from their blood.\u201d
tn Heb \u201c[as for] their corpses, their stench will arise.\u201d
tn Heb \u201cwill be cast aside\u201d; NASB, NIV \u201cthrown out.\u201d"}, {"pk": 2843046, "translation": "NET", "book": 23, "chapter": 34, "verse": 4, "text": "All the stars in the sky will fade away, the sky will roll up like a scroll; all its stars will wither, like a leaf withers and falls from a vine or a fig withers and falls from a tree.", "comment": "tc Heb \u201cand all the host of heaven will rot.\u201d The Qumran scroll 1QIsaa inserts \u201cand the valleys will be split open,\u201d but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe\u2019s eye jumping from the conjunction prefixed to \u201cthe valleys\u201d to the conjunction prefixed to the verb \u201crot.\u201d
tn Heb \u201clike the withering of a leaf from a vine, and like the withering from a fig tree.\u201d"}, {"pk": 2843047, "translation": "NET", "book": 23, "chapter": 34, "verse": 5, "text": "He says, \u201cIndeed, my sword has slaughtered heavenly powers. Look, it now descends on Edom, on the people I will annihilate in judgment.\u201d", "comment": "sn Edom is mentioned here as epitomizing the hostile nations that oppose God.
tn Heb \u201cindeed [or \u201cfor\u201d] my sword is drenched in the heavens.\u201d The Qumran scroll 1QIsaa has \u05ea\u05e8\u05d0\u05d4 (\u201c[my sword] appeared [in the heavens]\u201d), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV \u201cMy sword has drunk its fill in the heavens.\u201dsn In v. 4 the \u201chost of the heaven\u201d refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4\u20135; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13). As in 24:21, they are viewed here as opposing God and being defeated in battle.
tn The words \u201che says\u201d are supplied in the translation for clarification. The Lord speaks at this point."}, {"pk": 2843048, "translation": "NET", "book": 23, "chapter": 34, "verse": 6, "text": "The LORD\u2019s sword is dripping with blood, it is covered with fat; it drips with the blood of young rams and goats and is covered with the fat of rams\u2019 kidneys. For the LORD is holding a sacrifice in Bozrah, a bloody slaughter in the land of Edom.", "comment": "tn Heb \u201cgreat\u201d (so KJV, NAB, NASB, NIV, NRSV).
tn The verb is a rare Hotpaal passive form. See GKC 150 \u00a754.h.
tn The words \u201cit drips\u201d are supplied in the translation for stylistic reasons.
tn The words \u201cand is covered\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cfor there is a sacrifice to the Lord.\u201d
sn The Lord\u2019s judgment of Edom is compared to a bloody sacrificial scene."}, {"pk": 2843049, "translation": "NET", "book": 23, "chapter": 34, "verse": 7, "text": "Wild oxen will be slaughtered along with them, as well as strong bulls. Their land is drenched with blood, their soil is covered with fat.", "comment": "tn Heb \u201cwill go down\u201d; NAB \u201cshall be struck down.\u201d
tn Heb \u201cand bulls along with strong ones.\u201d Perhaps this refers to the leaders."}, {"pk": 2843050, "translation": "NET", "book": 23, "chapter": 34, "verse": 8, "text": "For the LORD has planned a day of revenge, a time when he will repay Edom for her hostility toward Zion.", "comment": "tn Heb \u201ca year of repayment for the strife of Zion.\u201d The translation assumes that \u05e8\u05b4\u05d9\u05d1 (riv) refers to Edom\u2019s hostility toward Zion. Another option is to understand \u05e8\u05b4\u05d9\u05d1 (riv) as referring to the Lord\u2019s taking up Zion\u2019s cause. In this case one might translate, \u201ca time when he will repay Edom and vindicate Zion.\u201d
tn Heb \u201cfor a day of vengeance [is] for the Lord.\u201d"}, {"pk": 2843051, "translation": "NET", "book": 23, "chapter": 34, "verse": 9, "text": "Edom\u2019s streams will be turned into pitch and her soil into brimstone; her land will become burning pitch.", "comment": "tn Heb \u201cher\u201d; the referent (Edom) has been specified in the translation for clarity."}, {"pk": 2843052, "translation": "NET", "book": 23, "chapter": 34, "verse": 10, "text": "Night and day it will burn; its smoke will ascend continually. Generation after generation it will be a wasteland and no one will ever pass through it again.", "comment": "tn Heb \u201cit will not be extinguished.\u201d"}, {"pk": 2843053, "translation": "NET", "book": 23, "chapter": 34, "verse": 11, "text": "Owls and wild animals will live there, all kinds of wild birds will settle in it. The LORD will stretch out over her the measuring line of ruin and the plumb line of destruction.", "comment": "tn Heb \u201cwill possess it\u201d (so NIV).
tn The Hebrew text has \u05d9\u05b7\u05e0\u05b0\u05e9\u05c1\u05d5\u05b9\u05e3 \u05d5\u05b0\u05e2\u05b9\u05e8\u05b5\u05d1 (yanshof v\u00ff\u2019orev). Both the \u05d9\u05b7\u05e0\u05b0\u05e9\u05c1\u05d5\u05b9\u05e3 (\u201cowl\u201d; see Lev 11:17; Deut 14:16) and \u05e2\u05b9\u05e8\u05b5\u05d1 (\u201craven\u201d; Lev 11:15; Deut 14:14) were types of wild birds.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201cstones,\u201d i.e., the stones used in a plumb bob.
sn The metaphor in v. 11b emphasizes that God has carefully planned Edom\u2019s demise.
tn \u05e7\u05b8\u05d0\u05b7\u05ea (qa\u2019at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). \u05e7\u05b4\u05e4\u05bc\u05d5\u05b9\u05d3 (qippod) may also refer to a type of bird (NAB \u201choot owl\u201d; NIV \u201cscreech owl\u201d; TEV \u201cravens\u201d), but some have suggested a rodent may be in view (cf. NCV \u201csmall animals\u201d; ASV \u201cporcupine\u201d; NASB, NRSV \u201chedgehog\u201d)."}, {"pk": 2843054, "translation": "NET", "book": 23, "chapter": 34, "verse": 12, "text": "Her nobles will have nothing left to call a kingdom and all her officials will disappear.", "comment": "tn Heb \u201cwill be nothing\u201d; NCV, TEV, NLT \u201cwill all be gone.\u201d"}, {"pk": 2843055, "translation": "NET", "book": 23, "chapter": 34, "verse": 13, "text": "Her fortresses will be overgrown with thorns; thickets and weeds will grow in her fortified cities. Jackals will settle there; ostriches will live there.", "comment": "tc Heb \u201cand she will be a settlement for wild dogs, a dwelling place for ostriches.\u201d The translation assumes an emendation of \u05d7\u05b8\u05e6\u05b4\u05d9\u05e8 (khatsir, \u201cgrass\u201d) to \u05d7\u05b8\u05e6\u05b5\u05e8 (khatser, \u201csettlement\u201d). One of the Qumran scrolls of Isaiah (1QIsaa) supports this emendation (cf. HALOT 344 s.v. II \u05d7\u05b8\u05e6\u05b4\u05d9\u05e8)
tn The words \u201cwill grow\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2843056, "translation": "NET", "book": 23, "chapter": 34, "verse": 14, "text": "Wild animals and wild dogs will congregate there; wild goats will bleat to one another. Yes, nocturnal animals will rest there and make for themselves a nest.", "comment": "tn Heb \u201cwill meet\u201d (so NIV); NLT \u201cwill mingle there.\u201d
tn Heb \u201cand will find for themselves a resting place.\u201d
tn The precise meaning of \u05dc\u05bc\u05b4\u05d9\u05dc\u05b4\u05d9\u05ea (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to \u05dc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4 (laylah, \u201cnight\u201d). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV \u201cLilith.\u201d
tn Heb \u201cand a goat will call to its neighbor.\u201d"}, {"pk": 2843057, "translation": "NET", "book": 23, "chapter": 34, "verse": 15, "text": "Owls will make nests and lay eggs there; they will hatch them and protect them. Yes, hawks will gather there, each with its mate.", "comment": "tn The precise meaning of \u05d3\u05bc\u05b7\u05d9\u05bc\u05b8\u05d4 (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.
tn Heb \u201cand brood [over them] in her shadow.\u201d
tn For this proposed meaning for Hebrew \u05de\u05b8\u05dc\u05b7\u05d8 (malat), see HALOT 589 s.v. I \u05de\u05dc\u05d8.
tn Hebrew \u05e7\u05b4\u05e4\u05bc\u05d5\u05b9\u05d6 (qippoz) occurs only here; the precise meaning of the word is uncertain."}, {"pk": 2843058, "translation": "NET", "book": 23, "chapter": 34, "verse": 16, "text": "Carefully read the scroll of the LORD! Not one of these creatures will be missing, none will lack a mate. For the LORD has issued the decree, and his own spirit gathers them.", "comment": "tn Heb \u201cone from these will not be missing.\u201d \u05d4\u05b5\u05e0\u05bc\u05b8\u05d4 (hennah, \u201cthese\u201d) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b\u201315 (all of which are identified with feminine nouns).
tn Heb \u201cSeek from upon the scroll of the Lord and read.\u201dsn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.
tn Heb \u201ceach its mate they will not lack.\u201d
tc The Hebrew text reads literally, \u201cfor a mouth, it has commanded.\u201d The Qumran scroll 1QIsaa and a few medieval mss have \u05e4\u05bc\u05b4\u05d9\u05d4\u05d5\u05bc (pihu, \u201chis mouth [has commanded]\u201d), while a few other medieval mss read \u05e4\u05bc\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (pi y\u00ffhvah, \u201cthe mouth of the Lord [has commanded]\u201d).
tn Heb \u201cand his spirit, he gathers them.\u201d The pronominal suffix (\u201cthem\u201d) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b\u201315 (all of which are identified with feminine nouns)."}, {"pk": 2843059, "translation": "NET", "book": 23, "chapter": 34, "verse": 17, "text": "He assigns them their allotment; he measures out their assigned place. They will live there permanently; they will settle in it through successive generations.", "comment": "tn Heb \u201cwill possess it\u201d (so NIV); NCV \u201cthey will own that land forever.\u201d
tn Heb \u201cand he causes the lot to fall for them.\u201d Once again the pronominal suffix (\u201cthem\u201d) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b\u201315 (all of which are identified with feminine nouns).
tn Heb \u201cand his hand divides for them with a measuring line.\u201d The pronominal suffix (\u201cthem\u201d) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11\u201315, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition."}, {"pk": 2843060, "translation": "NET", "book": 23, "chapter": 35, "verse": 1, "text": "Let the desert and dry region be happy; let the wilderness rejoice and bloom like a lily!", "comment": "tn The final mem (\u05dd) on the verb \u05d9\u05b0\u05e9\u05c2\u05bb\u05e9\u05c2\u05d5\u05bc\u05dd (y\u00ffsusum) is dittographic (note the initial mem on the following noun \u05de\u05b4\u05d3\u05b0\u05d1\u05bc\u05b8\u05e8 [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form \u05ea\u05b8\u05d2\u05b5\u05dc (tagel). The jussive is used rhetorically here, not as a literal command or prayer.
tn Or \u201cArabah\u201d (NASB); NAB, NIV, TEV \u201cdesert.\u201d"}, {"pk": 2843061, "translation": "NET", "book": 23, "chapter": 35, "verse": 2, "text": "Let it richly bloom; let it rejoice and shout with delight! It is given the grandeur of Lebanon, the splendor of Carmel and Sharon. They will see the grandeur of the LORD, the splendor of our God.", "comment": "tn Heb \u201cand let it rejoice, yes [with] rejoicing and shouting.\u201d \u05d2\u05bc\u05b4\u05d9\u05dc\u05b7\u05ea (gilat) may be an archaic feminine nominal form (see GKC 421 \u00a7130.b).
tn Or \u201cglory\u201d (KJV, NIV, NRSV); also a second time later in this verse.
tn The ambiguous verb form \u05ea\u05bc\u05b4\u05e4\u05b0\u05e8\u05b7\u05d7 (tifrakh) is translated as a jussive because it is parallel to the jussive form \u05ea\u05b8\u05d2\u05b5\u05dc (tagel)."}, {"pk": 2843062, "translation": "NET", "book": 23, "chapter": 35, "verse": 3, "text": "Strengthen the hands that have gone limp, steady the knees that shake!", "comment": "tn Heb \u201cstaggering knees\u201d; KJV, ASV, NRSV \u201cfeeble knees\u201d; NIV \u201cknees that give way.\u201d"}, {"pk": 2843063, "translation": "NET", "book": 23, "chapter": 35, "verse": 4, "text": "Tell those who panic, \u201cBe strong! Do not fear! Look, your God comes to avenge! With divine retribution he comes to deliver you.\u201d", "comment": "tn Heb \u201cSay to the hasty of heart,\u201d i.e., those whose hearts beat quickly from fear.
tn The jussive form \u05d5\u05b0\u05d9\u05b9\u05e9\u05c1\u05b7\u05e2\u05b2\u05db\u05b6\u05dd (v\u00ffyosha\u2019akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose."}, {"pk": 2843064, "translation": "NET", "book": 23, "chapter": 35, "verse": 5, "text": "Then blind eyes will open, deaf ears will hear."}, {"pk": 2843065, "translation": "NET", "book": 23, "chapter": 35, "verse": 6, "text": "Then the lame will leap like a deer, the mute tongue will shout for joy; for water will flow in the desert, streams in the wilderness.", "comment": "tn Or \u201cArabah\u201d (NASB); KJV, NIV, NRSV, NLT \u201cdesert.\u201d
tn Heb \u201cburst forth\u201d (so NAB); KJV \u201cbreak out.\u201d"}, {"pk": 2843066, "translation": "NET", "book": 23, "chapter": 35, "verse": 7, "text": "The dry soil will become a pool of water, the parched ground springs of water. Where jackals once lived and sprawled out, grass, reeds, and papyrus will grow."}, {"pk": 2843067, "translation": "NET", "book": 23, "chapter": 35, "verse": 8, "text": "A thoroughfare will be there \u2014 it will be called the Way of Holiness. The unclean will not travel on it; it is reserved for those authorized to use it \u2014 fools will not stray into it.", "comment": "tc The Hebrew text reads literally, \u201cand there will be there a road and a way, and the Way of Holiness it will be called.\u201d \u05d5\u05b0\u05d3\u05b6\u05e8\u05b6\u05da\u05b0 (v\u00ffderekh, \u201cand a/the way\u201d) is accidentally duplicated; the Qumran scroll 1QIsaa does not reflect the repetition of the phrase.
tn The precise meaning of this line is uncertain. The text reads literally \u201cand it is for them, the one who walks [on the] way.\u201d In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God\u2019s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.
tn In this context \u201cfools\u201d are those who are morally corrupt, not those with limited intellectual capacity."}, {"pk": 2843068, "translation": "NET", "book": 23, "chapter": 35, "verse": 9, "text": "No lions will be there, no ferocious wild animals will be on it \u2014 they will not be found there. Those delivered from bondage will travel on it,", "comment": "tn Heb \u201cwill go up on it\u201d; TEV \u201cwill pass that way.\u201d"}, {"pk": 2843069, "translation": "NET", "book": 23, "chapter": 35, "verse": 10, "text": "those whom the LORD has ransomed will return that way. They will enter Zion with a happy shout. Unending joy will crown them, happiness and joy will overwhelm them; grief and suffering will disappear.", "comment": "tn Heb \u201cgrief and groaning will flee\u201d; KJV \u201csorrow and sighing shall flee away.\u201d
tn Heb \u201c[will be] on their head[s].\u201d \u201cJoy\u201d may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom \u201cearth/dust on the head\u201d (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
tn Heb \u201cand the redeemed will walk, the ransomed of the Lord will return.\u201d
tn Heb \u201cwill overtake\u201d (NIV); NLT \u201cthey will be overcome with.\u201d"}, {"pk": 2843070, "translation": "NET", "book": 23, "chapter": 36, "verse": 1, "text": "In the fourteenth year of King Hezekiah\u2019s reign, King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them.", "comment": "tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2843071, "translation": "NET", "book": 23, "chapter": 36, "verse": 2, "text": "The king of Assyria sent his chief adviser from Lachish to King Hezekiah in Jerusalem, along with a large army. The chief adviser stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth.", "comment": "tn Heb \u201che\u201d; the referent (the chief adviser) has been specified in the translation for clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
tn Heb \u201cthe field of the washer\u201d; traditionally \u201cthe fuller\u2019s field\u201d (so KJV, ASV, NAB, NASB, NRSV)."}, {"pk": 2843072, "translation": "NET", "book": 23, "chapter": 36, "verse": 3, "text": "Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet him."}, {"pk": 2843073, "translation": "NET", "book": 23, "chapter": 36, "verse": 4, "text": "The chief adviser said to them, \u201cTell Hezekiah: \u2018This is what the great king, the king of Assyria, says: \u201cWhat is your source of confidence?", "comment": "tn Heb \u201cWhat is this object of trust in which you are trusting?\u201d"}, {"pk": 2843074, "translation": "NET", "book": 23, "chapter": 36, "verse": 5, "text": "Your claim to have a strategy and military strength is just empty talk. In whom are you trusting, that you would dare to rebel against me?", "comment": "tn Heb \u201cyou say only a word of lips, counsel and might for battle.\u201d Sennacherib\u2019s message appears to be in broken Hebrew at this point. The phrase \u201cword of lips\u201d refers to mere or empty talk in Prov 14:23."}, {"pk": 2843075, "translation": "NET", "book": 23, "chapter": 36, "verse": 6, "text": "Look, you must be trusting in Egypt, that splintered reed staff. If someone leans on it for support, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him!"}, {"pk": 2843076, "translation": "NET", "book": 23, "chapter": 36, "verse": 7, "text": "Perhaps you will tell me, \u2018We are trusting in the LORD our God.\u2019 But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, \u2018You must worship at this altar.\u2019"}, {"pk": 2843077, "translation": "NET", "book": 23, "chapter": 36, "verse": 8, "text": "Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them."}, {"pk": 2843078, "translation": "NET", "book": 23, "chapter": 36, "verse": 9, "text": "Certainly you will not refuse one of my master\u2019s minor officials and trust in Egypt for chariots and horsemen.", "comment": "tn Heb \u201cHow can you turn back the face of an official [from among] the least of my master\u2019s servants and trust in Egypt for chariots and horsemen?\u201d In vv. 8\u20139 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: \u201cIn your weakened condition you obviously need military strength. Agree to the king\u2019s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.\u201d"}, {"pk": 2843079, "translation": "NET", "book": 23, "chapter": 36, "verse": 10, "text": "Furthermore it was by the command of the LORD that I marched up against this land to destroy it. The LORD told me, \u2018March up against this land and destroy it!\u2019\u201d\u2019\u201d", "comment": "sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment."}, {"pk": 2843080, "translation": "NET", "book": 23, "chapter": 36, "verse": 11, "text": "Eliakim, Shebna, and Joah said to the chief adviser, \u201cSpeak to your servants in Aramaic, for we understand it. Don\u2019t speak with us in the Judahite dialect in the hearing of the people who are on the wall.\u201d", "comment": "sn Aramaic was the diplomatic language of the Assyrian empire.
tn Or \u201cin Hebrew\u201d (NIV, NCV, NLT); NAB, NASB \u201cin Judean.\u201d"}, {"pk": 2843081, "translation": "NET", "book": 23, "chapter": 36, "verse": 12, "text": "But the chief adviser said, \u201cMy master did not send me to speak these words only to your master and to you. His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!\u201d", "comment": "tn Heb \u201c[Is it] not [also] to the men\u2026?\u201d The rhetorical question expects the answer, \u201cYes, it is.\u201dsn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.
tn Heb \u201cTo your master and to you did my master send me to speak these words?\u201d The rhetorical question expects a negative answer."}, {"pk": 2843082, "translation": "NET", "book": 23, "chapter": 36, "verse": 13, "text": "The chief adviser then stood there and called out loudly in the Judahite dialect, \u201cListen to the message of the great king, the king of Assyria.", "comment": "tn The Hebrew text includes \u201cand he said.\u201d"}, {"pk": 2843083, "translation": "NET", "book": 23, "chapter": 36, "verse": 14, "text": "This is what the king says: \u2018Don\u2019t let Hezekiah mislead you, for he is not able to rescue you!"}, {"pk": 2843084, "translation": "NET", "book": 23, "chapter": 36, "verse": 15, "text": "Don\u2019t let Hezekiah talk you into trusting in the LORD by saying, \u201cThe LORD will certainly rescue us; this city will not be handed over to the king of Assyria.\u201d"}, {"pk": 2843085, "translation": "NET", "book": 23, "chapter": 36, "verse": 16, "text": "Don\u2019t listen to Hezekiah!\u2019 For this is what the king of Assyria says, \u2018Send me a token of your submission and surrender to me. Then each of you may eat from his own vine and fig tree and drink water from his own cistern,", "comment": "tn Heb \u201cmake with me a blessing and come out to me.\u201d"}, {"pk": 2843086, "translation": "NET", "book": 23, "chapter": 36, "verse": 17, "text": "until I come and take you to a land just like your own \u2014 a land of grain and new wine, a land of bread and vineyards."}, {"pk": 2843087, "translation": "NET", "book": 23, "chapter": 36, "verse": 18, "text": "Hezekiah is misleading you when he says, \u201cThe LORD will rescue us.\u201d Has any of the gods of the nations rescued his land from the power of the king of Assyria?", "comment": "tn Heb \u201cHave the gods of the nations rescued, each his land, from the hand of the king of Assyria?\u201d The rhetorical question expects the answer, \u201cOf course not!\u201d"}, {"pk": 2843088, "translation": "NET", "book": 23, "chapter": 36, "verse": 19, "text": "Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Indeed, did any gods rescue Samaria from my power?", "comment": "tn The rhetorical questions in v. 34a suggest the answer, \u201cNowhere, they seem to have disappeared in the face of Assyria\u2019s might.\u201d
tn Heb \u201cthat they rescued Samaria from my hand?\u201d But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb \u201crescued\u201d must be the generic \u201cgods of the nations/lands\u201d (vv. 18, 20).
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2843089, "translation": "NET", "book": 23, "chapter": 36, "verse": 20, "text": "Who among all the gods of these lands have rescued their lands from my power? So how can the LORD rescue Jerusalem from my power?\u2019\u201d", "comment": "tn Heb \u201cthat the Lord might rescue Jerusalem from my hand?\u201d The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?"}, {"pk": 2843090, "translation": "NET", "book": 23, "chapter": 36, "verse": 21, "text": "They were silent and did not respond, for the king had ordered, \u201cDon\u2019t respond to him.\u201d"}, {"pk": 2843091, "translation": "NET", "book": 23, "chapter": 36, "verse": 22, "text": "Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief and reported to him what the chief adviser had said.", "comment": "tn Heb \u201cwith their clothes torn\u201d; the words \u201cin grief\u201d have been supplied in the translation to indicate that this was done as a sign of grief and mourning."}, {"pk": 2843092, "translation": "NET", "book": 23, "chapter": 37, "verse": 1, "text": "When King Hezekiah heard this, he tore his clothes, put on sackcloth, and went to the LORD\u2019s temple.", "comment": "tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2843093, "translation": "NET", "book": 23, "chapter": 37, "verse": 2, "text": "Eliakim the palace supervisor, Shebna the scribe, and the leading priests, clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:", "comment": "tn Heb \u201celders of the priests\u201d (so KJV, NAB, NASB); NCV \u201cthe older priests\u201d; NRSV, TEV, CEV \u201cthe senior priests.\u201d"}, {"pk": 2843094, "translation": "NET", "book": 23, "chapter": 37, "verse": 3, "text": "\u201cThis is what Hezekiah says: \u2018This is a day of distress, insults, and humiliation, as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through.", "comment": "tn In the Hebrew text this verse begins with \u201cthey said to him\u201d (cf. NRSV).
tn Heb \u201cwhen sons come to the cervical opening and there is no strength to give birth.\u201d
tn Or \u201ccontempt\u201d; NAB, NIV, NRSV \u201cdisgrace.\u201d
tn Or \u201crebuke\u201d (KJV, NAB, NIV, NRSV), or \u201ccorrection.\u201d"}, {"pk": 2843095, "translation": "NET", "book": 23, "chapter": 37, "verse": 4, "text": "Perhaps the LORD your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. When the LORD your God hears, perhaps he will punish him for the things he has said. So pray for this remnant that remains.\u2019\u201d", "comment": "tn Heb \u201call the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.\u201d
tn Heb \u201cand lift up a prayer on behalf of the remnant that is found.\u201d
tn Heb \u201cand rebuke the words which the Lord your God hears.\u201d"}, {"pk": 2843096, "translation": "NET", "book": 23, "chapter": 37, "verse": 5, "text": "When King Hezekiah\u2019s servants came to Isaiah,"}, {"pk": 2843097, "translation": "NET", "book": 23, "chapter": 37, "verse": 6, "text": "Isaiah said to them, \u201cTell your master this: \u2018This is what the LORD says: \u201cDon\u2019t be afraid because of the things you have heard \u2014 these insults the king of Assyria\u2019s servants have hurled against me.", "comment": "tn Heb \u201cby which the servants of the king of Assyria have insulted me.\u201d"}, {"pk": 2843098, "translation": "NET", "book": 23, "chapter": 37, "verse": 7, "text": "Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land.\u201d\u2019\u201d", "comment": "tn Heb \u201cI will put in him a spirit.\u201d The precise sense of \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh, \u201cspirit\u201d) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord\u2019s sovereignty over the king is apparent.
tn Heb \u201ccause him to fall\u201d (so KJV, ASV, NAB), that is, \u201ckill him.\u201d"}, {"pk": 2843099, "translation": "NET", "book": 23, "chapter": 37, "verse": 8, "text": "When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning.", "comment": "tn Heb \u201cand the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.\u201d"}, {"pk": 2843100, "translation": "NET", "book": 23, "chapter": 37, "verse": 9, "text": "The king heard that King Tirhakah of Ethiopia was marching out to fight him. He again sent messengers to Hezekiah, ordering them:", "comment": "tn Heb \u201che\u201d; the referent (the king) has been specified in the translation for clarity.
tn The Hebrew text has, \u201cand he heard and he sent,\u201d but the parallel in 2 Kgs 19:9 has \u05d5\u05b7\u05d9\u05bc\u05b8\u05e9\u05c1\u05b8\u05d1 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c1\u05b0\u05dc\u05b7\u05d7 (vayyashav vayyishlakh, \u201cand he returned and he sent\u201d), i.e., \u201che again sent.\u201d
tn Heb \u201cheard concerning Tirhakah king of Cush, \u2018He has come out to fight with you.\u2019\u201d
tn Heb \u201cCush\u201d (so NASB); NIV, NCV \u201cthe Cushite king of Egypt.\u201d"}, {"pk": 2843101, "translation": "NET", "book": 23, "chapter": 37, "verse": 10, "text": "\u201cTell King Hezekiah of Judah this: \u2018Don\u2019t let your God in whom you trust mislead you when he says, \u201cJerusalem will not be handed over to the king of Assyria.\u201d"}, {"pk": 2843102, "translation": "NET", "book": 23, "chapter": 37, "verse": 11, "text": "Certainly you have heard how the kings of Assyria have annihilated all lands. Do you really think you will be rescued?", "comment": "tn Heb \u201cLook, you have heard what the kings of Assyria have done to all the lands, annihilating them.\u201d
tn Heb \u201cand will you be rescued?\u201d The rhetorical question expects the answer, \u201cNo, of course not!\u201d"}, {"pk": 2843103, "translation": "NET", "book": 23, "chapter": 37, "verse": 12, "text": "Were the nations whom my predecessors destroyed \u2014 the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar \u2014 rescued by their gods?", "comment": "tn Heb \u201cDid the gods of the nations whom my fathers destroyed rescue them \u2013 Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?\u201d
tn Heb \u201cfathers\u201d (so KJV, NAB, NASB); NIV \u201cforefathers\u201d; NCV \u201cancestors.\u201d"}, {"pk": 2843104, "translation": "NET", "book": 23, "chapter": 37, "verse": 13, "text": "Where are the king of Hamath, the king of Arpad, and the kings of Lair, Sepharvaim, Hena, and Ivvah?\u2019\u201d", "comment": "sn Lair was a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235."}, {"pk": 2843105, "translation": "NET", "book": 23, "chapter": 37, "verse": 14, "text": "Hezekiah took the letter from the messengers and read it. Then Hezekiah went up to the LORD\u2019s temple and spread it out before the LORD.", "comment": "tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, \u201cthem,\u201d but this probably reflects a later harmonization to the preceding textual corruption (of \u201cletter\u201d to \u201cletters\u201d).
tc The Hebrew text has the plural, \u201cletters.\u201d The final mem (\u05dd) may be dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular. If so, one still has to deal with the yod that is part of the plural ending. J. N. Oswalt refers to various commentators who have suggested ways to understand the plural form (Isaiah [NICOT], 1:652)."}, {"pk": 2843106, "translation": "NET", "book": 23, "chapter": 37, "verse": 15, "text": "Hezekiah prayed before the LORD:"}, {"pk": 2843107, "translation": "NET", "book": 23, "chapter": 37, "verse": 16, "text": "\u201cO LORD who commands armies, O God of Israel, who is enthroned on the cherubim! You alone are God over all the kingdoms of the earth. You made the sky and the earth.", "comment": "sn Cherubim (singular \u201ccherub\u201d) refers to the images of winged angelic creatures that were above the ark of the covenant.
tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context."}, {"pk": 2843108, "translation": "NET", "book": 23, "chapter": 37, "verse": 17, "text": "Pay attention, LORD, and hear! Open your eyes, LORD, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God!", "comment": "tn Heb \u201cHear all the words of Sennacherib which he sent to taunt the living God.\u201d"}, {"pk": 2843109, "translation": "NET", "book": 23, "chapter": 37, "verse": 18, "text": "It is true, LORD, that the kings of Assyria have destroyed all the nations and their lands.", "comment": "tn The Hebrew text here has \u201call the lands,\u201d but the parallel text in 2 Kgs 19:17 has \u201cthe nations.\u201d"}, {"pk": 2843110, "translation": "NET", "book": 23, "chapter": 37, "verse": 19, "text": "They have burned the gods of the nations, for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them.", "comment": "tn Heb \u201cand they put their gods in the fire.\u201d
tn Heb \u201cso they destroyed them\u201d (NASB similar)."}, {"pk": 2843111, "translation": "NET", "book": 23, "chapter": 37, "verse": 20, "text": "Now, O LORD our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the LORD.\u201d", "comment": "tn The parallel text in 2 Kgs 19:19 reads, \u201cthat you, Lord, are the only God.\u201d"}, {"pk": 2843112, "translation": "NET", "book": 23, "chapter": 37, "verse": 21, "text": "Isaiah son of Amoz sent this message to Hezekiah: \u201cThis is what the LORD God of Israel says: \u2018Because you prayed to me concerning King Sennacherib of Assyria,", "comment": "tn The parallel text in 2 Kgs 19:20 reads, \u201cThat which you prayed to me concerning Sennacherib king of Assyria I have heard.\u201d The verb \u201cI have heard\u201d does not appear in Isa 37:21, where \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) probably has a causal sense: \u201cbecause.\u201d"}, {"pk": 2843113, "translation": "NET", "book": 23, "chapter": 37, "verse": 22, "text": "this is what the LORD says about him: \u201cThe virgin daughter Zion despises you \u2014 she makes fun of you; daughter Jerusalem shakes her head after you.", "comment": "sn Shaking the head was a mocking gesture of derision.
sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.
tn Heb \u201cthis is the word which the Lord has spoken about him.\u201d"}, {"pk": 2843114, "translation": "NET", "book": 23, "chapter": 37, "verse": 23, "text": "Whom have you taunted and hurled insults at? At whom have you shouted and looked so arrogantly? At the Holy One of Israel!", "comment": "tn Heb \u201cand lifted your eyes on high?\u201d Cf. NIV \u201clifted your eyes in pride\u201d; NRSV \u201chaughtily lifted your eyes.\u201d
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843115, "translation": "NET", "book": 23, "chapter": 37, "verse": 24, "text": "Through your messengers you taunted the sovereign master, \u2018With my many chariots I climbed up the high mountains, the slopes of Lebanon. I cut down its tall cedars and its best evergreens. I invaded its most remote regions, its thickest woods.", "comment": "tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201cthe height of its extremity\u201d; ASV \u201cits farthest height.\u201d"}, {"pk": 2843116, "translation": "NET", "book": 23, "chapter": 37, "verse": 25, "text": "I dug wells and drank water. With the soles of my feet I dried up all the rivers of Egypt.\u2019", "comment": "tc The Hebrew text has simply, \u201cI dug and drank water.\u201d But the parallel text in 2 Kgs 19:24 has \u201cforeign waters.\u201d \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd (zarim, \u201cforeign\u201d) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, \u05de\u05b7\u05d9\u05b4\u05dd (mayim, \u201cwater) also ends in mem (\u05dd). The Qumran scroll 1QIsaa has \u201cforeign waters\u201d for this line. However, in several other passages the 1QIsaa scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of \u201cforeign\u201d to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted."}, {"pk": 2843117, "translation": "NET", "book": 23, "chapter": 37, "verse": 26, "text": "Certainly you must have heard! Long ago I worked it out, in ancient times I planned it, and now I am bringing it to pass. The plan is this: Fortified cities will crash into heaps of ruins.", "comment": "tn Heb \u201cformed\u201d (so KJV, ASV).
tn Heb \u201cHave you not heard?\u201d The rhetorical question expresses the Lord\u2019s amazement that anyone might be ignorant of what he is about to say.
tn Having quoted the Assyrian king\u2019s arrogant words in vv. 23\u201324, the Lord now speaks to the king.
tn Heb \u201cand it is to cause to crash into heaps of ruins fortified cities.\u201d The subject of the third feminine singular verb \u05ea\u05b0\u05d4\u05b4\u05d9 (t\u00ffhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes."}, {"pk": 2843118, "translation": "NET", "book": 23, "chapter": 37, "verse": 27, "text": "Their residents are powerless; they are terrified and ashamed. They are as short-lived as plants in the field or green vegetation. They are as short-lived as grass on the rooftops when it is scorched by the east wind.", "comment": "tc The Hebrew text has \u201cscorched before the standing grain\u201d (perhaps meaning \u201cbefore it reaches maturity\u201d), but it is preferable to emend \u05e7\u05b8\u05de\u05b8\u05d4 (qamah, \u201cstanding grain\u201d) to \u05e7\u05b8\u05d3\u05b4\u05d9\u05dd (qadim, \u201ceast wind\u201d) with the support of 1Q Isaa; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.
tn Heb \u201c[they are] grass on the rooftops.\u201d See the preceding note.
tn Heb \u201cthey are plants in the field and green vegetation.\u201d The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5\u20136; Isa 40:6\u20138, 24.
tn Heb \u201cshort of hand\u201d; KJV, ASV \u201cof small power\u201d; NASB \u201cshort of strength.\u201d"}, {"pk": 2843119, "translation": "NET", "book": 23, "chapter": 37, "verse": 28, "text": "I know where you live and everything you do and how you rage against me.", "comment": "tc Heb \u201cyour going out and your coming in and how you have raged against me.\u201d Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsaa does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses."}, {"pk": 2843120, "translation": "NET", "book": 23, "chapter": 37, "verse": 29, "text": "Because you rage against me and the uproar you create has reached my ears, I will put my hook in your nose, and my bridle between your lips, and I will lead you back the way you came.\u201d", "comment": "sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
tc Heb \u201cand your complacency comes up into my ears.\u201d The parallelism is improved if \u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b7\u05e0\u05b0\u05da\u05b8 (sha\u2019anankha, \u201cyour complacency\u201d) is emended to \u05e9\u05c1\u05b0\u05d0\u05d5\u05b9\u05e0\u05b0\u05da\u05b8 (sh\u00ff\u2019on\u00ffkha, \u201cyour uproar\u201d). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib\u2019s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10)."}, {"pk": 2843121, "translation": "NET", "book": 23, "chapter": 37, "verse": 30, "text": "\u201cThis will be your reminder that I have spoken the truth: This year you will eat what grows wild, and next year what grows on its own. But the year after that you will plant seed and harvest crops; you will plant vines and consume their produce.", "comment": "tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.
tn At this point the word concerning the king of Assyria (vv. 22\u201329) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).
tn Heb \u201cand this is your sign.\u201d In this case the \u05d0\u05d5\u05b9\u05ea (\u2019ot, \u201csign\u201d) is a future reminder of God\u2019s intervention designated before the actual intervention takes place. For similar \u201csigns\u201d see Exod 3:12 and Isa 7:14\u201325.
sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.
tn Heb \u201cand in the second year\u201d (so ASV).
tn Heb \u201cin the third year\u201d (so KJV, NAB)."}, {"pk": 2843122, "translation": "NET", "book": 23, "chapter": 37, "verse": 31, "text": "Those who remain in Judah will take root in the ground and bear fruit.", "comment": "tn Heb \u201cThe remnant of the house of Judah that is left will add roots below and produce fruit above.\u201d"}, {"pk": 2843123, "translation": "NET", "book": 23, "chapter": 37, "verse": 32, "text": "\u201cFor a remnant will leave Jerusalem; survivors will come out of Mount Zion. The intense devotion of the LORD who commands armies will accomplish this.", "comment": "tn Heb \u201cthe zeal of the Lord who commands armies [traditionally, the Lord of hosts].\u201d In this context the Lord\u2019s \u201czeal\u201d refers to his intense devotion to and love for his people which prompts him to protect and restore them."}, {"pk": 2843124, "translation": "NET", "book": 23, "chapter": 37, "verse": 33, "text": "So this is what the LORD says about the king of Assyria: \u2018He will not enter this city, nor will he shoot an arrow here. He will not attack it with his shielded warriors, nor will he build siege works against it.", "comment": "tn Heb \u201c[with] a shield\u201d (so ASV, NASB, NRSV).
tn Heb \u201cthere\u201d (so KJV, NASB, NRSV). In terms of English style \u201chere\u201d is expected in collocation with \u201cthis\u201d in the previous line."}, {"pk": 2843125, "translation": "NET", "book": 23, "chapter": 37, "verse": 34, "text": "He will go back the way he came \u2014 he will not enter this city,\u2019 says the LORD."}, {"pk": 2843126, "translation": "NET", "book": 23, "chapter": 37, "verse": 35, "text": "I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.\u201d\u2019\u201d", "comment": "tn Heb \u201cfor my sake and for the sake of David my servant.\u201d"}, {"pk": 2843127, "translation": "NET", "book": 23, "chapter": 37, "verse": 36, "text": "The LORD\u2019s messenger went out and killed 185,000 troops in the Assyrian camp. When they got up early the next morning, there were all the corpses!", "comment": "tn Traditionally, \u201cthe angel of the Lord\u201d (so NASB, NIV, NRSV, NLT).
tn Heb \u201clook, all of them were dead bodies\u201d; NLT \u201cthey found corpses everywhere.\u201d
tn This refers to the Israelites and/or the rest of the Assyrian army.
tn The word \u201ctroops\u201d is supplied in the translation for smoothness and clarity."}, {"pk": 2843128, "translation": "NET", "book": 23, "chapter": 37, "verse": 37, "text": "So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh.", "comment": "tn Heb \u201cand Sennacherib king of Assyria departed and went and returned and lived in Nineveh.\u201d"}, {"pk": 2843129, "translation": "NET", "book": 23, "chapter": 37, "verse": 38, "text": "One day, as he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer struck him down with the sword. They ran away to the land of Ararat; his son Esarhaddon replaced him as king.", "comment": "tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.
sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.
sn The assassination of King Sennacherib probably took place in 681 b.c."}, {"pk": 2843130, "translation": "NET", "book": 23, "chapter": 38, "verse": 1, "text": "In those days Hezekiah was stricken with a terminal illness. The prophet Isaiah son of Amoz visited him and told him, \u201cThis is what the LORD says, \u2018Give instructions to your household, for you are about to die; you will not get well.\u2019\u201d", "comment": "tn Heb \u201cwas sick to the point of dying\u201d; NRSV \u201cbecame sick and was at the point of death.\u201d"}, {"pk": 2843131, "translation": "NET", "book": 23, "chapter": 38, "verse": 2, "text": "Hezekiah turned his face to the wall and prayed to the LORD,"}, {"pk": 2843132, "translation": "NET", "book": 23, "chapter": 38, "verse": 3, "text": "\u201cPlease, LORD. Remember how I have served you faithfully and with wholehearted devotion, and how I have carried out your will.\u201d Then Hezekiah wept bitterly.", "comment": "tn Heb \u201cwalked before you.\u201d For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.
tn Heb \u201cand with a complete heart\u201d; KJV, ASV \u201cwith a perfect heart.\u201d
tn Heb \u201cand that which is good in your eyes I have done.\u201d
tn Heb \u201cwept with great weeping\u201d; NCV \u201ccried loudly\u201d; TEV \u201cbegan to cry bitterly.\u201d"}, {"pk": 2843133, "translation": "NET", "book": 23, "chapter": 38, "verse": 4, "text": "The LORD told Isaiah,", "comment": "tn Heb \u201cand the word of the Lord came to Isaiah, saying.\u201d"}, {"pk": 2843134, "translation": "NET", "book": 23, "chapter": 38, "verse": 5, "text": "\u201cGo and tell Hezekiah: \u2018This is what the LORD God of your ancestor David says: \u201cI have heard your prayer; I have seen your tears. Look, I will add fifteen years to your life,", "comment": "tn Heb \u201cfather\u201d (so KJV, NAB, NIV)."}, {"pk": 2843135, "translation": "NET", "book": 23, "chapter": 38, "verse": 6, "text": "and rescue you and this city from the king of Assyria. I will shield this city.\u201d\u2019\u201d"}, {"pk": 2843136, "translation": "NET", "book": 23, "chapter": 38, "verse": 21, "text": "Isaiah ordered, \u201cLet them take a fig cake and apply it to the ulcerated sore and he will get well.\u201d", "comment": "tc If original to Isaiah 38, vv. 21\u201322 have obviously been misplaced in the course of the text\u2019s transmission, and would most naturally be placed here, between Isa 38:6 and 38:7. See 2 Kgs 20:7\u20138, where these verses are placed at this point in the narrative, not at the end. Another possibility is that these verses were not in the original account, and a scribe, familiar with the 2 Kgs version of the story, appended vv. 21\u201322 to the end of the account in Isaiah 38."}, {"pk": 2843137, "translation": "NET", "book": 23, "chapter": 38, "verse": 22, "text": "Hezekiah said, \u201cWhat is the confirming sign that I will go up to the LORD\u2019s temple?\u201d Isaiah replied, \u201cThis is your sign from the LORD confirming that the LORD will do what he has said: Look, I will make the shadow go back ten steps on the stairs of Ahaz.\u201d And then the shadow went back ten steps. Hezekiah\u2019s Song of Thanks This is the prayer of King Hezekiah of Judah when he was sick and then recovered from his illness: \u201cI thought, \u2018In the middle of my life I must walk through the gates of Sheol, I am deprived of the rest of my years.\u2019 \u201cI thought, \u2018I will no longer see the LORD in the land of the living, I will no longer look on humankind with the inhabitants of the world. My dwelling place is removed and taken away from me like a shepherd\u2019s tent. I rolled up my life like a weaver rolls cloth; from the loom he cuts me off. You turn day into night and end my life. I cry out until morning; like a lion he shatters all my bones; you turn day into night and end my life. Like a swallow or a thrush I chirp, I coo like a dove; my eyes grow tired from looking up to the sky. O sovereign master, I am oppressed; help me! What can I say? He has decreed and acted. I will walk slowly all my years because I am overcome with grief. O sovereign master, your decrees can give men life; may years of life be restored to me. Restore my health and preserve my life.\u2019 \u201cLook, the grief I experienced was for my benefit. You delivered me from the pit of oblivion. For you removed all my sins from your sight. Indeed Sheol does not give you thanks; death does not praise you. Those who descend into the pit do not anticipate your faithfulness. The living person, the living person, he gives you thanks, as I do today. A father tells his sons about your faithfulness. The LORD is about to deliver me, and we will celebrate with music for the rest of our lives in the LORD\u2019s temple.\u201d", "comment": "tn Or \u201cmoan\u201d (ASV, NAB, NASB, NRSV); KJV, CEV \u201cmourn.\u201d
tn Heb \u201call the days of our lives in the house of the Lord.\u201dsn Note that vv. 21\u201322 have been placed between vv. 6\u20137, where they logically belong. See 2 Kgs 20:7\u20138.
tn Heb \u201cand music [or perhaps, \u201cstringed instruments\u201d] we will play.\u201d
tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 \u00a7114.i, and IBHS 610 \u00a736.2.3g.
tn The negative particle is understood by ellipsis in this line. See GKC 483 \u00a7152.z.
tn Or \u201cFor\u201d (KJV, NAB, NASB, NIV, NRSV, NLT).
tn Heb \u201cfor you threw behind your back all my sins.\u201d
tn \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 (b\u00ffli) most often appears as a negation, meaning \u201cwithout,\u201d suggesting the meaning \u201cnothingness, oblivion,\u201d here. Some translate \u201cdecay\u201d or \u201cdestruction.\u201d
tc The Hebrew text reads, \u201cyou loved my soul,\u201d but this does not fit syntactically with the following prepositional phrase. \u05d7\u05b8\u05e9\u05c1\u05b7\u05e7\u05b0\u05ea\u05bc\u05b8 (khashaqta, \u201cyou loved\u201d), may reflect an aural error; most emend the form to \u05d7\u05b8\u05e9\u05c2\u05b7\u05db\u05b0\u05ea, (khasakht, \u201cyou held back\u201d).
tn Heb \u201cLook, for peace bitterness was to me bitter\u201d; NAB \u201cthus is my bitterness transformed into peace.\u201d
tn The prefixed verbal form could be taken as indicative, \u201cyou restore my health,\u201d but the following imperatival form suggests it be understood as an imperfect of request.
tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, \u201cO lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.\u201d
tn Heb \u201cbecause of the bitterness of my soul.\u201d
tn Heb \u201cand he has spoken and he has acted.\u201d
tn Heb \u201cstand surety for me.\u201d Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor.
tn The Hebrew term translated \u201csovereign master\u201d here and in v. 16 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn The precise meaning of the phrase \u05d1\u05bc\u05b4\u05d3\u05b0\u05de\u05b4\u05d9 \u05d9\u05b8\u05de\u05b7\u05d9 (bidmi yamay, \u201cin the [?] of my days\u201d) is uncertain. According to HALOT 226 s.v. \u05d3\u05bc\u05b0\u05de\u05b4\u05d9 this word is a hapax legomenon meaning \u201chalf.\u201d Others derive the form from \u05d3\u05bc\u05b7\u05de\u05b4\u05d9 (dami, \u201cquiet, rest, peacefulness\u201d).
tn The precise meaning of the verb is uncertain. The Pual of of \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) occurs only here and in Exod 38:21, where it appears to mean \u201cpassed in review\u201d or \u201cmustered.\u201d Perhaps the idea is, \u201cI have been called away for the remainder of my years.\u201d To bring out the sense more clearly, one can translate, \u201cI am deprived of the rest of my years.\u201d
tn The Hebrew text has \u05d9\u05b8\u05d4\u05bc \u05d9\u05b8\u05d4\u05bc (yah yah, the abbreviated form of \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 [y\u00ffhvah] repeated), but this is probably a corruption of \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4.
tc The Hebrew text has \u05d7\u05b8\u05d3\u05b6\u05dc (khadel), which appears to be derived from a verbal root meaning \u201cto cease, refrain.\u201d But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely \u05d7\u05b6\u05dc\u05b6\u05d3 (kheled, \u201cworld\u201d).
tn According to HALOT 217 s.v. \u05d3\u05bc\u05d5\u05b9\u05e8 this noun is a hapax legomenon meaning \u201cdwelling place,\u201d derived from a verbal root meaning \u201clive\u201d (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning \u201cgeneration,\u201d see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.
tn The verb form appears to be a Niphal from \u05d2\u05bc\u05b8\u05dc\u05b8\u05d4 (galah), which normally means \u201cuncovered, revealed\u201d in the Niphal. Because of the following reference to a shepherd\u2019s tent, some prefer to emend the form to \u05d5\u05b0\u05e0\u05b8\u05d2\u05b7\u05dc, a Niphal from \u05d2\u05b8\u05dc\u05b8\u05dc (galal, \u201croll\u201d) and translate \u201cis rolled [or \u201cfolded\u201d] up.\u201d
tn Heb \u201cI rolled up, like a weaver, my life\u201d (so ASV).
sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.
tn Heb \u201cfrom day to night you bring me to an end.\u201d
tn The verb form in the Hebrew text is a Piel from \u05e9\u05c1\u05b8\u05d5\u05b7\u05d4 (shavah). There are two homonyms \u05e9\u05c1\u05b8\u05d5\u05b7\u05d4, one meaning in the Piel \u201clevel, smooth out,\u201d the other \u201cset, place.\u201d Neither fits in v. 13. It is likely that the original reading was \u05e9\u05c1\u05b4\u05d5\u05bc\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 (shivva\u2019ti, \u201cI cry out\u201d) from the verbal root \u05e9\u05c1\u05b8\u05d5\u05b7\u05e2 (shava\u2019), which occurs exclusively in the Piel.
tn Heb \u201cfrom day to night you bring me to an end.\u201d
tn Heb \u201cmy eyes become weak, toward the height.\u201d
tn The words \u201cIsaiah replied\u201d are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21\u201322, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7\u20138.
tn Heb \u201cthe shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.\u201dsn These steps probably functioned as a type of sundial. See HALOT 614 s.v. \u05de\u05b7\u05e2\u05b2\u05dc\u05b8\u05d4 and M. Cogan and H. Tadmor, II Kings (AB), 256.
tn Heb \u201cand the sun returned ten steps on the steps which it had gone down.\u201d
tn Or \u201cI said\u201d (KJV, NIV, NRSV, NLT)."}, {"pk": 2843138, "translation": "NET", "book": 23, "chapter": 39, "verse": 1, "text": "At that time Merodach-Baladan son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he heard that Hezekiah had been ill and had recovered."}, {"pk": 2843139, "translation": "NET", "book": 23, "chapter": 39, "verse": 2, "text": "Hezekiah welcomed them and showed them his storehouse with its silver, gold, spices, and high-quality olive oil, as well as his whole armory and everything in his treasuries. Hezekiah showed them everything in his palace and in his whole kingdom.", "comment": "tn Heb \u201cwas happy with\u201d; NAB, NASB \u201cwas pleased\u201d; NIV \u201creceived the envoys gladly.\u201d
tn Heb \u201cthere was nothing which Hezekiah did not show them in his house and in all his kingdom.\u201d"}, {"pk": 2843140, "translation": "NET", "book": 23, "chapter": 39, "verse": 3, "text": "Isaiah the prophet visited King Hezekiah and asked him, \u201cWhat did these men say? Where do they come from?\u201d Hezekiah replied, \u201cThey come from the distant land of Babylon.\u201d"}, {"pk": 2843141, "translation": "NET", "book": 23, "chapter": 39, "verse": 4, "text": "Isaiah asked, \u201cWhat have they seen in your palace?\u201d Hezekiah replied, \u201cThey have seen everything in my palace. I showed them everything in my treasuries.\u201d", "comment": "tn Heb \u201che\u201d; the referent (Isaiah) has been specified in the translation for clarity."}, {"pk": 2843142, "translation": "NET", "book": 23, "chapter": 39, "verse": 5, "text": "Isaiah said to Hezekiah, \u201cListen to the word of the LORD who commands armies:"}, {"pk": 2843143, "translation": "NET", "book": 23, "chapter": 39, "verse": 6, "text": "\u2018Look, a time is coming when everything in your palace and the things your ancestors have accumulated to this day will be carried away to Babylon; nothing will be left,\u2019 says the LORD.", "comment": "tn Heb \u201cfathers\u201d (so KJV, NAB, NASB, NIV)."}, {"pk": 2843144, "translation": "NET", "book": 23, "chapter": 39, "verse": 7, "text": "\u2018Some of your very own descendants whom you father will be taken away and will be made eunuchs in the palace of the king of Babylon.\u2019\u201d", "comment": "tn Heb \u201cSome of your sons, who go out from you, whom you father.\u201d"}, {"pk": 2843145, "translation": "NET", "book": 23, "chapter": 39, "verse": 8, "text": "Hezekiah said to Isaiah, \u201cThe LORD\u2019s word which you have announced is appropriate.\u201d Then he thought, \u201cFor there will be peace and stability during my lifetime.\u201d", "comment": "tn Heb \u201cand he said.\u201d The verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar, \u201csay\u201d) is sometimes used of what one thinks (that is, says to oneself).
tn Or \u201csurely\u201d; cf. CEV \u201cAt least.\u201d
tn Heb \u201cgood\u201d (so KJV, NASB, NIV, NRSV, NLT); NAB \u201cfavorable.\u201d"}, {"pk": 2843146, "translation": "NET", "book": 23, "chapter": 40, "verse": 1, "text": "\u201cComfort, comfort my people,\u201d says your God.", "comment": "tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God\u2019s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem."}, {"pk": 2843147, "translation": "NET", "book": 23, "chapter": 40, "verse": 2, "text": "\u201cSpeak kindly to Jerusalem, and tell her that her time of warfare is over, that her punishment is completed. For the LORD has made her pay double for all her sins.\u201d", "comment": "tn Heb \u201cthat she is filled [with] her warfare.\u201d Some understand \u05e6\u05b8\u05d1\u05b8\u05d0 (tsavah, \u201cwarfare\u201d) as meaning \u201chard service\u201d or \u201ccompulsory labor\u201d in this context.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthat her punishment is accepted [as satisfactory].\u201d
tn Heb \u201cfor she has received from the hand of the Lord double.\u201d The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).
tn Heb \u201cspeak to the heart of Jerusalem.\u201d Jerusalem is personified as a woman."}, {"pk": 2843148, "translation": "NET", "book": 23, "chapter": 40, "verse": 3, "text": "A voice cries out, \u201cIn the wilderness clear a way for the LORD; construct in the desert a road for our God."}, {"pk": 2843149, "translation": "NET", "book": 23, "chapter": 40, "verse": 4, "text": "Every valley must be elevated, and every mountain and hill leveled. The rough terrain will become a level plain, the rugged landscape a wide valley."}, {"pk": 2843150, "translation": "NET", "book": 23, "chapter": 40, "verse": 5, "text": "The splendor of the LORD will be revealed, and all people will see it at the same time. For the LORD has decreed it.\u201d", "comment": "tn Or \u201cindeed.\u201d
tn Or \u201cglory.\u201d The Lord\u2019s \u201cglory\u201d is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18\u201319).
tn Heb \u201cflesh\u201d (so KJV, ASV, NASB); NAB, NIV \u201cmankind\u201d; TEV \u201cthe whole human race.\u201d
tn Heb \u201cthe mouth of the Lord has spoken\u201d (so NASB, NIV, NRSV)."}, {"pk": 2843151, "translation": "NET", "book": 23, "chapter": 40, "verse": 6, "text": "A voice says, \u201cCry out!\u201d Another asks, \u201cWhat should I cry out?\u201d The first voice responds: \u201cAll people are like grass, and all their promises are like the flowers in the field.", "comment": "tn Heb \u201cand he says.\u201d Apparently a second \u201cvoice\u201d responds to the command of the first \u201cvoice.\u201d
tn Heb \u201cand all his loyalty.\u201d The antecedent of the third masculine suffix is \u05d1\u05bc\u05b8\u05e9\u05c2\u05b8\u05e8 (basar, \u201cflesh\u201d), which refers collectively to mankind. The LXX, apparently understanding the antecedent as \u201cgrass,\u201d reads \u201cglory,\u201d but \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed) rarely, if ever, has this nuance. The normal meaning of \u05d7\u05b6\u05e1\u05b6\u05d3 (\u201cfaithfulness, loyalty, devotion\u201d) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV \u201cconstancy\u201d) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.
tn Heb \u201call flesh is grass.\u201d The point of the metaphor is explained in v. 7.
tn The words \u201cthe first voice responds\u201d are supplied in the translation for clarification. The first voice tells the second one what to declare."}, {"pk": 2843152, "translation": "NET", "book": 23, "chapter": 40, "verse": 7, "text": "The grass dries up, the flowers wither, when the wind sent by the LORD blows on them. Surely humanity is like grass.", "comment": "tn The Hebrew text has \u05e8\u05d5\u05bc\u05d7\u05b7 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (ruakh yehvah), which in this context probably does not refer to the Lord\u2019s personal Spirit. The phrase is better translated \u201cthe breath of the Lord,\u201d or \u201cthe wind of [i.e., sent by] the Lord.\u201d The Lord\u2019s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).
tn Heb \u201cthe people\u201d (so KJV, ASV, NAB, NASB, NIV, NRSV)."}, {"pk": 2843153, "translation": "NET", "book": 23, "chapter": 40, "verse": 8, "text": "The grass dries up, the flowers wither, but the decree of our God is forever reliable.\u201d", "comment": "tn Heb \u201cbut the word of our God stands forever.\u201d In this context the divine \u201cword\u201d specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1\u20135)."}, {"pk": 2843154, "translation": "NET", "book": 23, "chapter": 40, "verse": 9, "text": "Go up on a high mountain, O herald Zion! Shout out loudly, O herald Jerusalem! Shout, don\u2019t be afraid! Say to the towns of Judah, \u201cHere is your God!\u201d", "comment": "tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord\u2019s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form \u05de\u05b0\u05d1\u05b7\u05e9\u05c2\u05bc\u05b5\u05e8 (m\u00ffvaser) is used in these verses, in contrast to the feminine singular form \u05de\u05b0\u05d1\u05b7\u05e9\u05c2\u05bc\u05b6\u05e8\u05b6\u05ea (m\u00ffvaseret) employed in 40:9, where Zion is addressed as a herald."}, {"pk": 2843155, "translation": "NET", "book": 23, "chapter": 40, "verse": 10, "text": "Look, the sovereign LORD comes as a victorious warrior; his military power establishes his rule. Look, his reward is with him; his prize goes before him.", "comment": "tn Heb \u201chis arm rules for him\u201d (so NIV, NRSV). The Lord\u2019s \u201carm\u201d symbolizes his military power (see Isa 51:9\u201310; 63:5).
tn Heb \u201ccomes as a strong one\u201d; ASV \u201cwill come as a mighty one.\u201d The preposition \u05d1\u05bc\u05b0 (bet) here carries the nuance \u201cin the capacity of.\u201d It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 \u00a7119.i and HALOT 104 s.v. \u05d1\u05bc\u05b0.
tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his \u201creward\u201d and \u201cprize.\u201d These terms might also be translated \u201cwages\u201d and \u201crecompense.\u201d Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward."}, {"pk": 2843156, "translation": "NET", "book": 23, "chapter": 40, "verse": 11, "text": "Like a shepherd he tends his flock; he gathers up the lambs with his arm; he carries them close to his heart; he leads the ewes along.", "comment": "tn Heb \u201cin his bosom\u201d (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care."}, {"pk": 2843157, "translation": "NET", "book": 23, "chapter": 40, "verse": 12, "text": "Who has measured out the waters in the hollow of his hand, or carefully measured the sky, or carefully weighed the soil of the earth, or weighed the mountains in a balance, or the hills on scales?", "comment": "tn Heb \u201cwith a span.\u201d A \u201cspan\u201d was the distance between the ends of the thumb and the little finger of the spread hand\u201d (BDB 285 s.v. \u05d6\u05b6\u05e8\u05b6\u05ea).
tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context.
sn The implied answer to the rhetorical questions of v. 12 is \u201cno one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions.
tn Heb \u201cor weighed by a third part [of a measure].\u201d
tn The Qumran scroll 1QIsaa has \u05de\u05d9 \u05d9\u05dd (\u201cwaters of the sea\u201d), a reading followed by NAB."}, {"pk": 2843158, "translation": "NET", "book": 23, "chapter": 40, "verse": 13, "text": "Who comprehends the mind of the LORD, or gives him instruction as his counselor?", "comment": "tn Heb \u201cor [as] the man of his counsel causes him to know?\u201d
tn Perhaps the verb is used metonymically here in the sense of \u201cadvises\u201d (note the following line).
tn In this context \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) likely refers to the Lord\u2019s \u201cmind,\u201d or mental faculties, rather than his personal Spirit (see BDB 925 s.v.)."}, {"pk": 2843159, "translation": "NET", "book": 23, "chapter": 40, "verse": 14, "text": "From whom does he receive directions? Who teaches him the correct way to do things, or imparts knowledge to him, or instructs him in skillful design?", "comment": "tn Heb \u201cWith whom did he consult, so that he gave discernment to him?\u201d
tn Heb \u201cand taught him.\u201d The vav (\u05d5) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.
tn The phrase \u05d0\u05b9\u05e8\u05b7\u05d7 \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (\u2019orakh mishpat) could be translated \u201cpath of justice\u201d (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of \u201cthe way that is proper or fitting\u201d (see BDB 1049 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 6); cf. NIV, NCV \u201cthe right way.\u201d
tn Heb \u201cor the way of understanding causes him to know?\u201dsn The implied answer to the rhetorical questions in vv. 13\u201314 is, \u201cNo one.\u201d In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77."}, {"pk": 2843160, "translation": "NET", "book": 23, "chapter": 40, "verse": 15, "text": "Look, the nations are like a drop in a bucket; they are regarded as dust on the scales. He lifts the coastlands as if they were dust.", "comment": "tn Or \u201cweighs\u201d (NIV); NLT \u201cpicks up.\u201d
tn Or \u201cislands\u201d (NASB, NIV, NLT)."}, {"pk": 2843161, "translation": "NET", "book": 23, "chapter": 40, "verse": 16, "text": "Not even Lebanon could supply enough firewood for a sacrifice; its wild animals would not provide enough burnt offerings.", "comment": "tn The words \u201cfor a sacrifice\u201d are supplied in the translation for clarification.
sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord."}, {"pk": 2843162, "translation": "NET", "book": 23, "chapter": 40, "verse": 17, "text": "All the nations are insignificant before him; they are regarded as absolutely nothing.", "comment": "tn Heb \u201c[as derived] from nothing and unformed.\u201d"}, {"pk": 2843163, "translation": "NET", "book": 23, "chapter": 40, "verse": 18, "text": "To whom can you compare God? To what image can you liken him?"}, {"pk": 2843164, "translation": "NET", "book": 23, "chapter": 40, "verse": 19, "text": "A craftsman casts an idol; a metalsmith overlays it with gold and forges silver chains for it.", "comment": "tn Heb \u201cpours out\u201d; KJV \u201cmelteth.\u201d"}, {"pk": 2843165, "translation": "NET", "book": 23, "chapter": 40, "verse": 20, "text": "To make a contribution one selects wood that will not rot; he then seeks a skilled craftsman to make an idol that will not fall over.", "comment": "tn The first two words of the verse (\u05d4\u05b7\u05de\u05b0\u05e1\u05bb\u05db\u05bc\u05b8\u05df \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4, hamsukan t\u00ffrumah) are problematic. Some take \u05de\u05b0\u05e1\u05bb\u05db\u05bc\u05b8\u05df as an otherwise unattested Pual participle from \u05e1\u05b8\u05db\u05b7\u05df (sakhan, \u201cbe poor\u201d) and translate \u201cthe one who is impoverished.\u201d \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4 (t\u00ffrumah, \u201ccontribution\u201d) can then be taken as an adverbial accusative, \u201cwith respect to a contribution,\u201d and the entire line translated, \u201cthe one who is too impoverished for such a contribution [i.e., the metal idol of v. 19?] selects wood that will not rot.\u201d However, \u05de\u05b0\u05e1\u05bb\u05db\u05bc\u05b8\u05df is probably the name of a tree used in idol manufacturing (cognate with Akkadian musukkanu, cf. H. R. Cohen, Biblical Hapax Legomena [SBLDS], 133). \u05de\u05b0\u05e1\u05bb\u05db\u05bc\u05b8\u05df may be a scribal interpretive addition attempting to specify \u05e2\u05b5\u05e5 (\u2019ets) or \u05e2\u05b5\u05e5 may be a scribal attempt to categorize \u05de\u05b0\u05e1\u05bb\u05db\u05bc\u05b8\u05df. How an idol constitutes a \u05ea\u05bc\u05b0\u05e8\u05d5\u05bc\u05de\u05b8\u05d4 (\u201ccontribution\u201d) is not entirely clear.
tn Or \u201cset up\u201d (ASV, NAB, NIV, NRSV); KJV, NASB \u201cto prepare.\u201d"}, {"pk": 2843166, "translation": "NET", "book": 23, "chapter": 40, "verse": 21, "text": "Do you not know? Do you not hear? Has it not been told to you since the very beginning? Have you not understood from the time the earth\u2019s foundations were made?"}, {"pk": 2843167, "translation": "NET", "book": 23, "chapter": 40, "verse": 22, "text": "He is the one who sits on the earth\u2019s horizon; its inhabitants are like grasshoppers before him. He is the one who stretches out the sky like a thin curtain, and spreads it out like a pitched tent.", "comment": "tn Heb \u201cthe circle of the earth\u201d (so KJV, NIV, NRSV, NLT).
tn The words \u201cbefore him\u201d are supplied in the translation for clarification.
tn The otherwise unattested noun \u05d3\u05bc\u05b9\u05e7 (doq), translated here \u201cthin curtain,\u201d is apparently derived from the verbal root \u05d3\u05e7\u05e7 (\u201ccrush\u201d) from which is derived the adjective \u05d3\u05bc\u05b7\u05e7 (daq, \u201cthin\u201d; see HALOT 229 s.v. \u05d3\u05e7\u05e7). The nuance \u201ccurtain\u201d is implied from the parallelism (see \u201ctent\u201d in the next line).
tn Heb \u201clike a tent [in which] to live\u201d; NAB, NASB \u201clike a tent to dwell (live NIV, NRSV) in.\u201d
tn The meaning of the otherwise unattested verb \u05de\u05b8\u05ea\u05b7\u05d7 (matakh, \u201cspread out\u201d) is determined from the parallelism (note the corresponding verb \u201cstretch out\u201d in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *\u05de\u05ea\u05d4."}, {"pk": 2843168, "translation": "NET", "book": 23, "chapter": 40, "verse": 23, "text": "He is the one who reduces rulers to nothing; he makes the earth\u2019s leaders insignificant."}, {"pk": 2843169, "translation": "NET", "book": 23, "chapter": 40, "verse": 24, "text": "Indeed, they are barely planted; yes, they are barely sown; yes, they barely take root in the earth, and then he blows on them, causing them to dry up, and the wind carries them away like straw."}, {"pk": 2843170, "translation": "NET", "book": 23, "chapter": 40, "verse": 25, "text": "\u201cTo whom can you compare me? Whom do I resemble?\u201d says the Holy One.", "comment": "sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843171, "translation": "NET", "book": 23, "chapter": 40, "verse": 26, "text": "Look up at the sky! Who created all these heavenly lights? He is the one who leads out their ranks; he calls them all by name. Because of his absolute power and awesome strength, not one of them is missing.", "comment": "tn Heb \u201cLift on high your eyes and see.\u201d
tn Heb \u201cthe one who brings out by number their host.\u201d The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares \u201cgo AWOL.\u201d (\u201cAWOL\u201d is a military acronym for \u201cabsent without leave.\u201d)
tn The words \u201cheavenly lights\u201d are supplied in the translation for clarification. See the following lines."}, {"pk": 2843172, "translation": "NET", "book": 23, "chapter": 40, "verse": 27, "text": "Why do you say, Jacob, Why do you say, Israel, \u201cThe LORD is not aware of what is happening to me, My God is not concerned with my vindication\u201d?", "comment": "tn Heb \u201cand from my God my justice passes away\u201d; NRSV \u201cmy right is disregarded by my God.\u201d
tn Heb \u201cmy way is hidden from the Lord\u201d (so NAB, NASB, NIV, NRSV)."}, {"pk": 2843173, "translation": "NET", "book": 23, "chapter": 40, "verse": 28, "text": "Do you not know? Have you not heard? The LORD is an eternal God, the creator of the whole earth. He does not get tired or weary; there is no limit to his wisdom.", "comment": "sn Exiled Israel\u2019s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).
tn Heb \u201cthe ends of the earth,\u201d but this is a merism, where the earth\u2019s extremities stand for its entirety, i.e., the extremities and everything in between them."}, {"pk": 2843174, "translation": "NET", "book": 23, "chapter": 40, "verse": 29, "text": "He gives strength to those who are tired; to the ones who lack power, he gives renewed energy."}, {"pk": 2843175, "translation": "NET", "book": 23, "chapter": 40, "verse": 30, "text": "Even youths get tired and weary; even strong young men clumsily stumble.", "comment": "tn Heb \u201cstumbling they stumble.\u201d The verbal idea is emphasized by the infinitive absolute."}, {"pk": 2843176, "translation": "NET", "book": 23, "chapter": 40, "verse": 31, "text": "But those who wait for the LORD\u2019s help find renewed strength; they rise up as if they had eagles\u2019 wings, they run without growing weary, they walk without getting tired.", "comment": "tn Heb \u201cthey rise up [on] wings like eagles\u201d (TEV similar).
tn The words \u201cfor the Lord\u2019s help\u201d are supplied in the translation for clarification."}, {"pk": 2843177, "translation": "NET", "book": 23, "chapter": 41, "verse": 1, "text": "\u201cListen to me in silence, you coastlands! Let the nations find renewed strength! Let them approach and then speak; let us come together for debate!", "comment": "tn The Hebrew term \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat) could be translated \u201cjudgment,\u201d but here it seems to refer to the dispute or debate between the Lord and the nations.
tn Or \u201cislands\u201d (KJV, NIV, CEV); TEV \u201cdistant lands\u201d; NLT \u201clands beyond the sea.\u201d"}, {"pk": 2843178, "translation": "NET", "book": 23, "chapter": 41, "verse": 2, "text": "Who stirs up this one from the east? Who officially commissions him for service? He hands nations over to him, and enables him to subdue kings. He makes them like dust with his sword, like windblown straw with his bow.", "comment": "tn Heb \u201c[in] righteousness called him to his foot.\u201d
sn The point is that they are powerless before Cyrus\u2019 military power and scatter before him.
tn The verb \u05d9\u05b7\u05e8\u05b0\u05d3\u05bc\u05b0 (yard\u00ff) is an otherwise unattested Hiphil form from \u05e8\u05b8\u05d3\u05b8\u05d4 (radah, \u201crule\u201d). But the Hiphil makes no sense with \u201ckings\u201d as object; one must understand an ellipsis and supply \u201chim\u201d (Cyrus) as the object. The Qumran scroll 1QIsaa has \u05d9\u05d5\u05b9\u05e8\u05b4\u05d3 (yorid), which appears to be a Hiphil form from \u05d9\u05b8\u05e8\u05b7\u05d3 (yarad, \u201cgo down\u201d). Others suggest reading \u05d9\u05b8\u05e8\u05b9\u05d3 (yarod), a Qal form from \u05e8\u05b8\u05d3\u05b7\u05d3 (radad, \u201cbeat down\u201d).
sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28\u201345:6; 46:11; 48:14\u201316).
tn The interrogative particle is understood by ellipsis.
tn Heb \u201che [the Lord] places before him [Cyrus] nations.\u201d"}, {"pk": 2843179, "translation": "NET", "book": 23, "chapter": 41, "verse": 3, "text": "He pursues them and passes by unharmed; he advances with great speed.", "comment": "tn Heb \u201c[in] peace\u201d; KJV, ASV \u201csafely\u201d; NASB \u201cin safety\u201d; NIV \u201cunscathed.\u201d
tn Heb \u201ca way with his feet he does not come [or \u201center\u201d].\u201d One could translate, \u201cby a way he was not [previously] entering with his feet.\u201d This would mean that he is advancing into new territory and expanding his conquests. The present translation assumes this is a hyperbolic description to his speedy advance. He moves so quickly he does not enter the way with his feet, i.e., his feet don\u2019t even touch the ground. See C. R. North, Second Isaiah, 94."}, {"pk": 2843180, "translation": "NET", "book": 23, "chapter": 41, "verse": 4, "text": "Who acts and carries out decrees? Who summons the successive generations from the beginning? I, the LORD, am present at the very beginning, and at the very end \u2014 I am the one.", "comment": "tn The interrogative particle is understood by ellipsis (note the preceding line).
tn Heb \u201cI, the Lord, [am with] the first, and with the last ones I [am] he.\u201d
tn Heb \u201cWho acts and accomplishes?\u201d; NASB \u201cWho has performed and accomplished it.\u201d"}, {"pk": 2843181, "translation": "NET", "book": 23, "chapter": 41, "verse": 5, "text": "The coastlands see and are afraid; the whole earth trembles; they approach and come.", "comment": "tn Heb \u201cthe ends of the earth,\u201d but this is a merism, where the earth\u2019s extremities stand for its entirety, i.e., the extremities and everything in between them.
tn Or \u201cislands\u201d (NIV, CEV); NCV \u201cfaraway places\u201d; NLT \u201clands beyond the sea.\u201d"}, {"pk": 2843182, "translation": "NET", "book": 23, "chapter": 41, "verse": 6, "text": "They help one another; one says to the other, \u2018Be strong!\u2019", "comment": "tn Heb \u201ceach his neighbor helps\u201d; NCV \u201cThe workers help each other.\u201d"}, {"pk": 2843183, "translation": "NET", "book": 23, "chapter": 41, "verse": 7, "text": "The craftsman encourages the metalsmith, the one who wields the hammer encourages the one who pounds on the anvil. He approves the quality of the welding, and nails it down so it won\u2019t fall over.\u201d", "comment": "tn The verb \u201cencourages\u201d is understood by ellipsis (note the preceding line).
tn Heb \u201csaying of the welding, \u2018It is good.\u2019\u201d"}, {"pk": 2843184, "translation": "NET", "book": 23, "chapter": 41, "verse": 8, "text": "\u201cYou, my servant Israel, Jacob whom I have chosen, offspring of Abraham my friend,", "comment": "tn Or perhaps, \u201ccovenantal partner\u201d (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7)."}, {"pk": 2843185, "translation": "NET", "book": 23, "chapter": 41, "verse": 9, "text": "you whom I am bringing back from the earth\u2019s extremities, and have summoned from the remote regions \u2014 I told you, \u201cYou are my servant.\u201d I have chosen you and not rejected you.", "comment": "tn Heb \u201cwhom I have taken hold of [i.e., to lead back].\u201d"}, {"pk": 2843186, "translation": "NET", "book": 23, "chapter": 41, "verse": 10, "text": "Don\u2019t be afraid, for I am with you! Don\u2019t be frightened, for I am your God! I strengthen you \u2014 yes, I help you \u2014 yes, I uphold you with my saving right hand!", "comment": "tn According to BDB (1043 s.v. \u05e9\u05c1\u05b8\u05e2\u05b8\u05d4), the verb \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b8\u05e2 (tishta\u2019) in the second line of the poetic couplet is a Hitpael form from the root \u05e9\u05c1\u05b8\u05e2\u05b8\u05d4 (sha\u2019ah, \u201cgaze,\u201d with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate \u201cdo not anxiously look about.\u201d However, the alleged Hitpael form of \u05e9\u05c1\u05b8\u05e2\u05b8\u05d4 (sha\u2019ah) only occurs here and in verse 23. HALOT 1671 s.v. \u05e9\u05c1\u05ea\u05e2 proposes that the verb is instead a Qal form from the root \u05e9\u05c1\u05ea\u05e2 (\u201cfear\u201d) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to \u05d9\u05b8\u05e8\u05b5\u05d0 (yare\u2019, \u201cfear\u201d).
tn The \u201cright hand\u201d is a symbol of the Lord\u2019s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq) has its well-attested nuance of \u201cvindicated righteousness,\u201d i.e., \u201cvictory, deliverance\u201d (see 45:8; 51:5, and BDB 841-42 s.v.)."}, {"pk": 2843187, "translation": "NET", "book": 23, "chapter": 41, "verse": 11, "text": "Look, all who were angry at you will be ashamed and humiliated; your adversaries will be reduced to nothing and perish.", "comment": "tn Heb \u201clike nothing\u201d; NAB \u201ccome to nought.\u201d
tn Heb \u201cthe men of your strife\u201d; NASB \u201cthose who contend with you.\u201d"}, {"pk": 2843188, "translation": "NET", "book": 23, "chapter": 41, "verse": 12, "text": "When you will look for your opponents, you will not find them; your enemies will be reduced to absolutely nothing.", "comment": "tn Heb \u201cthe men of your struggle\u201d; NASB \u201cthose who quarrel with you.\u201d
tn Heb \u201cthe men of your battle\u201d; NAB \u201cwho do battle with you.\u201d"}, {"pk": 2843189, "translation": "NET", "book": 23, "chapter": 41, "verse": 13, "text": "For I am the LORD your God, the one who takes hold of your right hand, who says to you, \u2018Don\u2019t be afraid, I am helping you.\u2019"}, {"pk": 2843190, "translation": "NET", "book": 23, "chapter": 41, "verse": 14, "text": "Don\u2019t be afraid, despised insignificant Jacob, men of Israel. I am helping you,\u201d says the LORD, your protector, the Holy One of Israel.", "comment": "tn Heb \u201cyour kinsman redeemer.\u201d A \u05d2\u05bc\u05b8\u05d0\u05b7\u05dc (ga\u2019al, \u201ckinsman redeemer\u201d) was a protector of the extended family\u2019s interests.
tn Heb \u201cO worm Jacob\u201d (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.
tn On the basis of the parallelism (note \u201cworm\u201d) and an alleged Akkadian cognate, some read \u201clouse\u201d or \u201cweevil.\u201d Cf. NAB \u201cO maggot Israel\u201d; NRSV \u201cyou insect Israel.\u201d
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843191, "translation": "NET", "book": 23, "chapter": 41, "verse": 15, "text": "\u201cLook, I am making you like a sharp threshing sledge, new and double-edged. You will thresh the mountains and crush them; you will make the hills like straw.", "comment": "sn The mountains and hills symbolize hostile nations that are obstacles to Israel\u2019s restoration.
tn Heb \u201cinto\u201d (so NIV); ASV \u201chave made thee to be.\u201d
tn Heb \u201cowner of two-mouths,\u201d i.e., double-edged."}, {"pk": 2843192, "translation": "NET", "book": 23, "chapter": 41, "verse": 16, "text": "You will winnow them and the wind will blow them away; the wind will scatter them. You will rejoice in the LORD; you will boast in the Holy One of Israel."}, {"pk": 2843193, "translation": "NET", "book": 23, "chapter": 41, "verse": 17, "text": "The oppressed and the poor look for water, but there is none; their tongues are parched from thirst. I, the LORD, will respond to their prayers; I, the God of Israel, will not abandon them.", "comment": "tn Heb \u201cwill answer them\u201d (so ASV, NAB, NASB, NIV, NRSV, NLT)."}, {"pk": 2843194, "translation": "NET", "book": 23, "chapter": 41, "verse": 18, "text": "I will make streams flow down the slopes and produce springs in the middle of the valleys. I will turn the desert into a pool of water and the arid land into springs."}, {"pk": 2843195, "translation": "NET", "book": 23, "chapter": 41, "verse": 19, "text": "I will make cedars, acacias, myrtles, and olive trees grow in the wilderness; I will make evergreens, firs, and cypresses grow together in the desert."}, {"pk": 2843196, "translation": "NET", "book": 23, "chapter": 41, "verse": 20, "text": "I will do this so people will observe and recognize, so they will pay attention and understand that the LORD\u2019s power has accomplished this, and that the Holy One of Israel has brought it into being.\u201d", "comment": "tn Or \u201ccreated it\u201d (KJV, NAB, NASB, NIV, NRSV); TEV \u201chas made it happen.\u201d
tn The words \u201cI will do this\u201d are supplied in the translation for clarification. The Hebrew text has here simply, \u201cin order that.\u201d
tn Heb \u201chand\u201d (so KJV, NASB, NIV, NRSV).
tn Heb \u201cthey\u201d; NAB, NRSV \u201cthat all may see\u201d; CEV, NLT \u201cEveryone will see.\u201d"}, {"pk": 2843197, "translation": "NET", "book": 23, "chapter": 41, "verse": 21, "text": "\u201cPresent your argument,\u201d says the LORD. \u201cProduce your evidence,\u201d says Jacob\u2019s king.", "comment": "tn Heb \u201cstrong [words],\u201d see HALOT 870 s.v. *\u05e2\u05b2\u05e6\u05bb\u05de\u05d5\u05b9\u05ea.
sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23\u201324."}, {"pk": 2843198, "translation": "NET", "book": 23, "chapter": 41, "verse": 22, "text": "\u201cLet them produce evidence! Let them tell us what will happen! Tell us about your earlier predictive oracles, so we may examine them and see how they were fulfilled. Or decree for us some future events!", "comment": "tn Heb \u201cso we might set [them to] our heart.\u201d
tn Heb \u201cand might know their outcome.\u201d
tn Heb \u201cAs for the former things, tell us what they are!\u201d"}, {"pk": 2843199, "translation": "NET", "book": 23, "chapter": 41, "verse": 23, "text": "Predict how future events will turn out, so we might know you are gods. Yes, do something good or bad, so we might be frightened and in awe.", "comment": "tn Heb \u201cDeclare the coming things, with respect to the end.\u201d
tc The translation assumes the Qere (\u05d5\u05b0\u05e0\u05b4\u05e8\u05b0\u05d0\u05b6\u05d4 [v\u00ffnir\u2019eh], from \u05d9\u05b8\u05e8\u05b5\u05d0 [yare\u2019], \u201cbe afraid\u201d).tn Heb \u201cso we might be frightened and afraid together.\u201d On the meaning of the verb \u05e9\u05c1\u05b8\u05ea\u05b8\u05e2 (shata\u2019), see the note at v. 10."}, {"pk": 2843200, "translation": "NET", "book": 23, "chapter": 41, "verse": 24, "text": "Look, you are nothing, and your accomplishments are nonexistent; the one who chooses to worship you is disgusting.", "comment": "tn Heb \u201can object of disgust [is he who] chooses you.\u201d"}, {"pk": 2843201, "translation": "NET", "book": 23, "chapter": 41, "verse": 25, "text": "I have stirred up one out of the north and he advances, one from the eastern horizon who prays in my name. He steps on rulers as if they were clay, like a potter treading the clay.", "comment": "sn That is, Cyrus the Persian. See the note at v. 2.
tn The Hebrew text has \u05d5\u05b0\u05d9\u05b8\u05d1\u05b9\u05d0 (v\u00ffyavo\u2019, \u201cand he comes\u201d), but this is likely a corruption of an original \u05d5\u05b7\u05d9\u05bc\u05b8\u05d1\u05b8\u05e1 (vayyavas), from \u05d1\u05bc\u05d5\u05bc\u05e1 (bus, \u201cstep on\u201d).
tn Heb \u201c[one] from the rising of the sun [who] calls in my name.\u201d"}, {"pk": 2843202, "translation": "NET", "book": 23, "chapter": 41, "verse": 26, "text": "Who decreed this from the beginning, so we could know? Who announced it ahead of time, so we could say, \u2018He\u2019s correct\u2019? Indeed, none of them decreed it! Indeed, none of them announced it! Indeed, no one heard you say anything!", "comment": "tn The words \u201cwho announced it\u201d are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line)."}, {"pk": 2843203, "translation": "NET", "book": 23, "chapter": 41, "verse": 27, "text": "I first decreed to Zion, \u2018Look, here\u2019s what will happen!\u2019 I sent a herald to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The Hebrew text reads simply, \u201cFirst to Zion, \u2018Look here they are!\u2019\u201d The words \u201cI decreed\u201d are supplied in the translation for clarification."}, {"pk": 2843204, "translation": "NET", "book": 23, "chapter": 41, "verse": 28, "text": "I look, but there is no one, among them there is no one who serves as an adviser, that I might ask questions and receive answers."}, {"pk": 2843205, "translation": "NET", "book": 23, "chapter": 41, "verse": 29, "text": "Look, all of them are nothing, their accomplishments are nonexistent; their metal images lack any real substance.", "comment": "tn Heb \u201ctheir statues are wind and nothing\u201d; NASB \u201cwind and emptiness\u201d; NIV \u201cwind and confusion.\u201d
tc The Hebrew text has \u05d0\u05b8\u05d5\u05b6\u05df (\u2019aven, \u201cdeception,\u201d i.e., \u201cfalse\u201d), but the Qumran scroll 1QIsaa has \u05d0\u05d9\u05df (\u201cnothing\u201d), which forms a better parallel with \u05d0\u05b6\u05e4\u05b6\u05e1 (\u2019efes, \u201cnothing\u201d) in the next line. See also 40:17 and 41:12."}, {"pk": 2843206, "translation": "NET", "book": 23, "chapter": 42, "verse": 1, "text": "\u201cHere is my servant whom I support, my chosen one in whom I take pleasure. I have placed my spirit on him; he will make just decrees for the nations.", "comment": "sn Like the ideal king portrayed in Isa 11:1\u20139, the servant is energized by the divine spirit and establishes justice on the earth.
tn Heb \u201che will bring out justice\u201d (cf. ASV, NASB, NRSV).
sn Verses 1-7 contain the first of Isaiah\u2019s \u201cservant songs,\u201d which describe the ministry of a special, ideal servant who accomplishes God\u2019s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1\u201313; 50:4\u201311; and 52:13\u201353:12."}, {"pk": 2843207, "translation": "NET", "book": 23, "chapter": 42, "verse": 2, "text": "He will not cry out or shout; he will not publicize himself in the streets.", "comment": "tn Heb \u201che will not cause his voice to be heard in the street.\u201d"}, {"pk": 2843208, "translation": "NET", "book": 23, "chapter": 42, "verse": 3, "text": "A crushed reed he will not break, a dim wick he will not extinguish; he will faithfully make just decrees.", "comment": "sn The \u201ccrushed reed\u201d and \u201cdim wick\u201d symbolize the weak and oppressed who are on the verge of extinction.
tn Heb \u201cfaithfully he will bring out justice\u201d (cf. NASB, NRSV)."}, {"pk": 2843209, "translation": "NET", "book": 23, "chapter": 42, "verse": 4, "text": "He will not grow dim or be crushed before establishing justice on the earth; the coastlands will wait in anticipation for his decrees.\u201d", "comment": "tn For rhetorical effect the terms used to describe the \u201ccrushed (\u05e8\u05b8\u05e6\u05b7\u05e5, ratsats) reed\u201d and \u201cdim (\u05db\u05bc\u05b8\u05d4\u05b8\u05d4, kahah) wick\u201d in v. 3 are repeated here.
tn Or \u201cislands\u201d (NIV); NLT \u201cdistant lands beyond the sea.\u201d
tn Or \u201chis law\u201d (KJV, ASV, NASB, NIV) or \u201chis instruction\u201d (NLT)."}, {"pk": 2843210, "translation": "NET", "book": 23, "chapter": 42, "verse": 5, "text": "This is what the true God, the LORD, says \u2014 the one who created the sky and stretched it out, the one who fashioned the earth and everything that lives on it, the one who gives breath to the people on it, and life to those who live on it:", "comment": "tn Heb \u201cand its offspring\u201d (so NASB); NIV \u201call that comes out of it.\u201d
tn Heb \u201cthe God.\u201d The definite article here indicates distinctiveness or uniqueness.
tn Heb \u201cand spirit [i.e., \u201cbreath\u201d] to the ones walking in it\u201d (NAB, NASB, and NRSV all similar)."}, {"pk": 2843211, "translation": "NET", "book": 23, "chapter": 42, "verse": 6, "text": "\u201cI, the LORD, officially commission you; I take hold of your hand. I protect you and make you a covenant mediator for people, and a light to the nations,", "comment": "tn The translation assumes the verb is derived from the root \u05e0\u05b8\u05e6\u05b7\u05e8 (natsar, \u201cprotect\u201d). Some prefer to derive it from the root \u05d9\u05b8\u05e6\u05b7\u05e8 (yatsar, \u201cform\u201d).
tn Heb \u201ca covenant of people.\u201d A person cannot literally be a covenant; \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit) is probably metonymic here, indicating a covenant mediator. The precise identity of \u05e2\u05b8\u05dd (\u2019am, \u201cpeople\u201d) is uncertain. In v. 5 \u05e2\u05b8\u05dd refers to mankind, and the following reference to \u201cnations\u201d also favors this. But in 49:8, where the phrase \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea \u05e2\u05b8\u05dd occurs again, Israel seems to be in view.
tn Heb \u201ccall you in righteousness.\u201d The pronoun \u201cyou\u201d is masculine singular, referring to the servant. See the note at 41:2.
tn Or \u201cthe Gentiles\u201d (so KJV, ASV, NIV); the same Hebrew word can be translated \u201cnations\u201d or \u201cGentiles\u201d depending on the context.
sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4\u20136."}, {"pk": 2843212, "translation": "NET", "book": 23, "chapter": 42, "verse": 7, "text": "to open blind eyes, to release prisoners from dungeons, those who live in darkness from prisons.", "comment": "sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.
sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice."}, {"pk": 2843213, "translation": "NET", "book": 23, "chapter": 42, "verse": 8, "text": "I am the LORD! That is my name! I will not share my glory with anyone else, or the praise due me with idols."}, {"pk": 2843214, "translation": "NET", "book": 23, "chapter": 42, "verse": 9, "text": "Look, my earlier predictive oracles have come to pass; now I announce new events. Before they begin to occur, I reveal them to you.\u201d", "comment": "tn Heb \u201cbefore they sprout up, I cause you to hear.\u201d The pronoun \u201cyou\u201d is plural, referring to the people of Israel. In this verse \u201cthe former things\u201d are the Lord\u2019s earlier predictive oracles which have come to pass, while \u201cthe new things\u201d are predicted events that have not yet begun to take place. \u201cThe former things\u201d are earlier events in Israel\u2019s history which God announced beforehand, such as the Exodus (see 43:16\u201318). \u201cThe new things\u201d are the predictions about the servant (42:1\u20137). and may also include Cyrus\u2019 conquests (41:25\u201327).
tn Heb \u201cthe former things, look, they have come.\u201d"}, {"pk": 2843215, "translation": "NET", "book": 23, "chapter": 42, "verse": 10, "text": "Sing to the LORD a brand new song! Praise him from the horizon of the earth, you who go down to the sea, and everything that lives in it, you coastlands and those who live there!", "comment": "tn Heb \u201chis praise.\u201d The phrase stands parallel to \u201cnew song\u201d in the previous line.
tn Heb \u201cand its fullness\u201d; NASB, NIV \u201cand all that is in it.\u201d
tn Or \u201cislands\u201d (NASB, NIV); NLT \u201cdistant coastlands.\u201d"}, {"pk": 2843216, "translation": "NET", "book": 23, "chapter": 42, "verse": 11, "text": "Let the desert and its cities shout out, the towns where the nomads of Kedar live! Let the residents of Sela shout joyfully; let them shout loudly from the mountaintops."}, {"pk": 2843217, "translation": "NET", "book": 23, "chapter": 42, "verse": 12, "text": "Let them give the LORD the honor he deserves; let them praise his deeds in the coastlands.", "comment": "tn Heb \u201cand his praise in the coastlands [or \u201cislands\u201d] let them declare.\u201d
tn Heb \u201cLet them ascribe to the Lord glory.\u201d"}, {"pk": 2843218, "translation": "NET", "book": 23, "chapter": 42, "verse": 13, "text": "The LORD emerges like a hero, like a warrior he inspires himself for battle; he shouts, yes, he yells, he shows his enemies his power.", "comment": "tn Heb \u201clike a man of war he stirs up zeal\u201d (NIV similar).
tn Or perhaps, \u201che triumphs over his enemies\u201d (cf. NIV); NLT \u201cwill crush all his enemies.\u201d"}, {"pk": 2843219, "translation": "NET", "book": 23, "chapter": 42, "verse": 14, "text": "\u201cI have been inactive for a long time; I kept quiet and held back. Like a woman in labor I groan; I pant and gasp.", "comment": "tn Heb \u201csilent\u201d (so NASB, NIV, TEV, NLT); CEV \u201chave held my temper.\u201d
sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack."}, {"pk": 2843220, "translation": "NET", "book": 23, "chapter": 42, "verse": 15, "text": "I will make the trees on the mountains and hills wither up; I will dry up all their vegetation. I will turn streams into islands, and dry up pools of water.", "comment": "sn The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies.
tn Heb \u201cI will dry up the mountains and hills.\u201d The \u201cmountains and hills\u201d stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, \u201cI will lay waste.\u201d
tc The Hebrew text reads, \u201cI will turn streams into coastlands [or \u201cislands\u201d].\u201d Scholars who believe that this reading makes little sense have proposed an emendation of \u05d0\u05b4\u05d9\u05bc\u05b4\u05d9\u05dd (\u2019iyyim, \u201cislands\u201d) to \u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea (tsiyyot, \u201cdry places\u201d; cf. NCV, NLT, TEV). However, since all the versions support the MT reading, there is insufficient grounds for an emendation here. Although the imagery of changing rivers into islands is somewhat strange, J. N. Oswalt describes this imagery against the backdrop of rivers of the Near East. The receding of these rivers at times occasioned the appearance of previously submerged islands (Isaiah [NICOT], 2:126)."}, {"pk": 2843221, "translation": "NET", "book": 23, "chapter": 42, "verse": 16, "text": "I will lead the blind along an unfamiliar way; I will guide them down paths they have never traveled. I will turn the darkness in front of them into light, and level out the rough ground. This is what I will do for them. I will not abandon them.", "comment": "tn Heb \u201cin paths they do not know I will make them walk.\u201d
tn Heb \u201cand the rough ground into a level place.\u201d
tn Heb \u201ca way they do not know\u201d (so NASB); NRSV \u201ca road they do not know.\u201d"}, {"pk": 2843222, "translation": "NET", "book": 23, "chapter": 42, "verse": 17, "text": "Those who trust in idols will turn back and be utterly humiliated, those who say to metal images, \u2018You are our gods.\u2019\u201d", "comment": "tn Heb \u201cbe ashamed with shame\u201d; ASV, NASB \u201cbe utterly put to shame.\u201d"}, {"pk": 2843223, "translation": "NET", "book": 23, "chapter": 42, "verse": 18, "text": "\u201cListen, you deaf ones! Take notice, you blind ones!", "comment": "tn Heb \u201clook to see\u201d; NAB, NCV \u201clook and see\u201d; NRSV \u201clook up and see.\u201d"}, {"pk": 2843224, "translation": "NET", "book": 23, "chapter": 42, "verse": 19, "text": "My servant is truly blind, my messenger is truly deaf. My covenant partner, the servant of the LORD, is truly blind.", "comment": "tn Heb \u201cWho is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?\u201d The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord\u2019s \u201cservant\u201d is exiled Israel (cf. 41:8\u20139), which is spiritually blind and deaf and has failed to fulfill God\u2019s purpose for it. This servant stands in contrast to the ideal \u201cIsrael\u201d of the servant songs.
tc The precise meaning of \u05de\u05b0\u05e9\u05c1\u05bb\u05dc\u05bc\u05b8\u05dd (m\u00ffshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd, shalam) occurs as a proper name, Meshullam. The Pual of \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd (\u201cbe complete\u201d) is attested with the meaning \u201crepaid, requited,\u201d but that makes little sense here. BDB 1023 s.v. \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd relates the form to the denominative verb \u05e9\u05c1\u05b8\u05dc\u05b7\u05dd (\u201cbe at peace\u201d) and paraphrases \u201cone in a covenant of peace\u201d (J. N. Oswalt suggests \u201cthe covenanted one\u201d; Isaiah [NICOT], 2:128, n. 59) Some emend the form to \u05de\u05b9\u05e9\u05c1\u05b0\u05dc\u05b8\u05dd (mosh\u00fflam, \u201ctheir ruler\u201d) or to \u05de\u05b0\u05e9\u05c1\u05bb\u05dc\u05bc\u05b8\u05d7\u05b4\u05d9 (m\u00ffshullakhi, \u201cmy sent [or \u201ccommissioned\u201d] one\u201d), which fits nicely in the parallelism (note \u201cmy messenger\u201d in the previous line). The translation above assumes an emendation to \u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05e9\u05c1\u05b9\u05dc\u05b0\u05de\u05b4\u05d9 (k\u00ffmo shol\u00ffmi, \u201clike my ally\u201d). Isaiah uses \u05db\u05bc\u05b0\u05de\u05d5\u05b9 in 30:22 and perhaps 51:5; for \u05e9\u05c1\u05b9\u05dc\u05b0\u05de\u05d9 (\u201cmy ally\u201d) see Ps 7:5 HT (7:4 ET)."}, {"pk": 2843225, "translation": "NET", "book": 23, "chapter": 42, "verse": 20, "text": "You see many things, but don\u2019t comprehend; their ears are open, but do not hear.\u201d", "comment": "tn Heb \u201cbut you do not guard [i.e., retain in your memory]\u201d; NIV \u201cbut have paid no attention.\u201d
tn The consonantal text (Kethib) has a perfect, 2nd person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb."}, {"pk": 2843226, "translation": "NET", "book": 23, "chapter": 42, "verse": 21, "text": "The LORD wanted to exhibit his justice by magnifying his law and displaying it.", "comment": "tn Heb \u201cThe Lord was pleased for the sake of his righteousness [or \u201cjustice\u201d], he was magnifying [the] law and was making [it] glorious.\u201d The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5\u20138). But Israel disobeyed (v. 24) and failed to carry out their commission."}, {"pk": 2843227, "translation": "NET", "book": 23, "chapter": 42, "verse": 22, "text": "But these people are looted and plundered; all of them are trapped in pits and held captive in prisons. They were carried away as loot with no one to rescue them; they were carried away as plunder, and no one says, \u201cBring that back!\u201d", "comment": "tn Heb \u201cand made to be hidden\u201d; NAB, NASB, NIV, TEV \u201chidden away in prisons.\u201d
tc The Hebrew text has \u05d1\u05bc\u05b7\u05d7\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd (bakhurim, \u201cyoung men\u201d), but the text should be emended to \u05d1\u05bc\u05b0\u05d4\u05d5\u05b9\u05e8\u05b4\u05d9\u05dd (b\u00ffhorim, \u201cin holes\u201d).
tn Heb \u201cthey became loot and there was no one rescuing, plunder and there was no one saying, \u2018Bring back\u2019.\u201d"}, {"pk": 2843228, "translation": "NET", "book": 23, "chapter": 42, "verse": 23, "text": "Who among you will pay attention to this? Who will listen attentively in the future?", "comment": "tn The interrogative particle is understood in the second line by ellipsis (note the preceding line)."}, {"pk": 2843229, "translation": "NET", "book": 23, "chapter": 42, "verse": 24, "text": "Who handed Jacob over to the robber? Who handed Israel over to the looters? Was it not the LORD, against whom we sinned? They refused to follow his commands; they disobeyed his law.", "comment": "tn Heb \u201cWho gave to the robber Jacob, and Israel to the looters?\u201d In the first line the consonantal text (Kethib) has \u05de\u05b0\u05e9\u05c1\u05d5\u05b9\u05e1\u05b6\u05d4 (m\u00ffshoseh), a Polel participle from \u05e9\u05c1\u05b8\u05e1\u05b8\u05d4 (shasah, \u201cplunder\u201d). The marginal reading (Qere) is \u05de\u05b0\u05e9\u05c1\u05b4\u05d9\u05e1\u05bc\u05b8\u05d4 (m\u00ffshissah), a noun meaning \u201cplunder.\u201d In this case one could translate \u201cWho handed Jacob over as plunder?\u201d
tn Heb \u201cthey were not willing in his ways to walk, and they did not listen to his law.\u201d"}, {"pk": 2843230, "translation": "NET", "book": 23, "chapter": 42, "verse": 25, "text": "So he poured out his fierce anger on them, along with the devastation of war. Its flames encircled them, but they did not realize it; it burned against them, but they did notice.", "comment": "tn Heb \u201cand it blazed against him all around, but he did not know.\u201d The subject of the third feminine singular verb \u201cblazed\u201d is the divine \u05d7\u05b5\u05de\u05b8\u05d4 (khemah, \u201canger\u201d) mentioned in the previous line.
tn Heb \u201cstrength\u201d (so KJV, NASB); NAB \u201cfury\u201d; NASB \u201cfierceness\u201d; NIV \u201cviolence.\u201d
tn Heb \u201cand it burned against him, but he did not set [it] upon [the] heart.\u201d"}, {"pk": 2843231, "translation": "NET", "book": 23, "chapter": 43, "verse": 1, "text": "Now, this is what the LORD says, the one who created you, O Jacob, and formed you, O Israel: \u201cDon\u2019t be afraid, for I will protect you. I call you by name, you are mine.", "comment": "tn Or \u201credeem.\u201d See the note at 41:14. Cf. NCV \u201csaved you\u201d; CEV \u201crescued you\u201d; NLT \u201cransomed you.\u201d"}, {"pk": 2843232, "translation": "NET", "book": 23, "chapter": 43, "verse": 2, "text": "When you pass through the waters, I am with you; when you pass through the streams, they will not overwhelm you. When you walk through the fire, you will not be burned; the flames will not harm you.", "comment": "tn Heb \u201cburn\u201d (so NASB); NAB, NRSV, NLT \u201cconsume\u201d; NIV \u201cset you ablaze.\u201d
tn The verb is understood by ellipsis (note the preceding line)."}, {"pk": 2843233, "translation": "NET", "book": 23, "chapter": 43, "verse": 3, "text": "For I am the LORD your God, the Holy One of Israel, your deliverer. I have handed over Egypt as a ransom price, Ethiopia and Seba in place of you.", "comment": "sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843234, "translation": "NET", "book": 23, "chapter": 43, "verse": 4, "text": "Since you are precious and special in my sight, and I love you, I will hand over people in place of you, nations in place of your life.", "comment": "tn Heb \u201cSince you are precious in my eyes and you are honored.\u201d"}, {"pk": 2843235, "translation": "NET", "book": 23, "chapter": 43, "verse": 5, "text": "Don\u2019t be afraid, for I am with you. From the east I will bring your descendants; from the west I will gather you."}, {"pk": 2843236, "translation": "NET", "book": 23, "chapter": 43, "verse": 6, "text": "I will say to the north, \u2018Hand them over!\u2019 and to the south, \u2018Don\u2019t hold any back!\u2019 Bring my sons from distant lands, and my daughters from the remote regions of the earth,"}, {"pk": 2843237, "translation": "NET", "book": 23, "chapter": 43, "verse": 7, "text": "everyone who belongs to me, whom I created for my glory, whom I formed \u2014 yes, whom I made!", "comment": "tn Heb \u201ceveryone who is called by my name\u201d (so NASB, NIV, NRSV)."}, {"pk": 2843238, "translation": "NET", "book": 23, "chapter": 43, "verse": 8, "text": "Bring out the people who are blind, even though they have eyes, those who are deaf, even though they have ears!"}, {"pk": 2843239, "translation": "NET", "book": 23, "chapter": 43, "verse": 9, "text": "All nations gather together, the peoples assemble. Who among them announced this? Who predicted earlier events for us? Let them produce their witnesses to testify they were right; let them listen and affirm, \u2018It is true.\u2019", "comment": "tn Heb \u201cand the former things was causing us to hear?\u201d"}, {"pk": 2843240, "translation": "NET", "book": 23, "chapter": 43, "verse": 10, "text": "You are my witnesses,\u201d says the LORD, \u201cmy servant whom I have chosen, so that you may consider and believe in me, and understand that I am he. No god was formed before me, and none will outlive me.", "comment": "tn Heb \u201cand after me, there will not be\u201d; NASB \u201cthere will be none after Me.\u201d
tn Or \u201cknow\u201d (KJV, NAB, NASB, NIV, NRSV)."}, {"pk": 2843241, "translation": "NET", "book": 23, "chapter": 43, "verse": 11, "text": "I, I am the LORD, and there is no deliverer besides me."}, {"pk": 2843242, "translation": "NET", "book": 23, "chapter": 43, "verse": 12, "text": "I decreed and delivered and proclaimed, and there was no other god among you. You are my witnesses,\u201d says the LORD, \u201cthat I am God."}, {"pk": 2843243, "translation": "NET", "book": 23, "chapter": 43, "verse": 13, "text": "From this day forward I am he; no one can deliver from my power; I will act, and who can prevent it?\u201d", "comment": "tn Heb \u201chand\u201d (so KJV, NASB, NIV, NRSV); NLT \u201cNo one can oppose what I do.\u201d"}, {"pk": 2843244, "translation": "NET", "book": 23, "chapter": 43, "verse": 14, "text": "This is what the LORD says, your protector, the Holy One of Israel: \u201cFor your sake I send to Babylon and make them all fugitives, turning the Babylonians\u2019 joyful shouts into mourning songs.", "comment": "tn Heb \u201cand I bring down [as] fugitives all of them.\u201d
tn The Hebrew text reads literally, \u201cas for the Babylonians, in ships their joyful shout.\u201d This might be paraphrased, \u201ceven the Babylonians in the ships [over which] they joyfully shouted.\u201d The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading \u201cinto mourning songs,\u201d which provides a good contrast with \u201cjoyful shout.\u201d The prefixed bet (\u05d1\u05bc\u05b0) would indicate identity.
tn Or \u201ckinsman redeemer.\u201d See the note at 41:14.
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843245, "translation": "NET", "book": 23, "chapter": 43, "verse": 15, "text": "I am the LORD, your Holy One, the one who created Israel, your king.\u201d", "comment": "sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843246, "translation": "NET", "book": 23, "chapter": 43, "verse": 16, "text": "This is what the LORD says, the one who made a road through the sea, a pathway through the surging waters,"}, {"pk": 2843247, "translation": "NET", "book": 23, "chapter": 43, "verse": 17, "text": "the one who led chariots and horses to destruction, together with a mighty army. They fell down, never to rise again; they were extinguished, put out like a burning wick:", "comment": "tn Heb \u201cled out chariots and horses.\u201d The words \u201cto destruction\u201d are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.
tn Heb \u201clay down\u201d; NAB \u201clie prostrate together\u201d; CEV \u201clie dead\u201d; NRSV \u201cthey lie down.\u201d"}, {"pk": 2843248, "translation": "NET", "book": 23, "chapter": 43, "verse": 18, "text": "\u201cDon\u2019t remember these earlier events; don\u2019t recall these former events.", "comment": "tn Heb \u201cthe former things\u201d (so KJV, NASB, NIV, NRSV); NLT \u201cforget all that.\u201d"}, {"pk": 2843249, "translation": "NET", "book": 23, "chapter": 43, "verse": 19, "text": "\u201cLook, I am about to do something new. Now it begins to happen! Do you not recognize it? Yes, I will make a road in the desert and paths in the wilderness.", "comment": "tn The Hebrew texts has \u201cstreams,\u201d probably under the influence of v. 20. The Qumran scroll 1QIsaa has \u05e0\u05ea\u05d9\u05d1\u05d5\u05ea (\u201cpaths\u201d).
tn Heb \u201csprouts up\u201d; NASB \u201cwill spring forth.\u201d
tn Or \u201cknow\u201d (KJV, ASV); NASB \u201cbe aware of\u201d; NAB, NIV, NRSV \u201cperceive.\u201d"}, {"pk": 2843250, "translation": "NET", "book": 23, "chapter": 43, "verse": 20, "text": "The wild animals of the desert honor me, the jackals and ostriches, because I put water in the desert and streams in the wilderness, to quench the thirst of my chosen people,"}, {"pk": 2843251, "translation": "NET", "book": 23, "chapter": 43, "verse": 21, "text": "the people whom I formed for myself, so they might praise me.\u201d", "comment": "tn Heb \u201c[so] they might declare my praise.\u201d"}, {"pk": 2843252, "translation": "NET", "book": 23, "chapter": 43, "verse": 22, "text": "\u201cBut you did not call for me, O Jacob; you did not long for me, O Israel.", "comment": "tn Or \u201cstrive\u201d; KJV, ASV, NRSV \u201cbeen weary of me.\u201d"}, {"pk": 2843253, "translation": "NET", "book": 23, "chapter": 43, "verse": 23, "text": "You did not bring me lambs for your burnt offerings; you did not honor me with your sacrifices. I did not burden you with offerings; I did not make you weary by demanding incense.", "comment": "tn Heb \u201cwith.\u201d The words \u201cby demanding\u201d are supplied in the translation for clarification."}, {"pk": 2843254, "translation": "NET", "book": 23, "chapter": 43, "verse": 24, "text": "You did not buy me aromatic reeds; you did not present to me the fat of your sacrifices. Yet you burdened me with your sins; you made me weary with your evil deeds.", "comment": "sn In vv. 22\u201324 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation\u2019s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation\u2019s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11\u201314; Jer 6:20; Amos 4:4\u20135, 5:21\u201323). Rather than being a condemnation of Israel\u2019s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel\u2019s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40\u201366 (NCBC), 91.
tn That is, \u201ccalamus\u201d (so NIV); NCV, TEV, NLT \u201cincense\u201d; CEV \u201cspices.\u201d
tn Heb \u201cyou did not saturate me\u201d; NASB \u201cNeither have you filled Me.\u201d"}, {"pk": 2843255, "translation": "NET", "book": 23, "chapter": 43, "verse": 25, "text": "I, I am the one who blots out your rebellious deeds for my sake; your sins I do not remember."}, {"pk": 2843256, "translation": "NET", "book": 23, "chapter": 43, "verse": 26, "text": "Remind me of what happened! Let\u2019s debate! You, prove to me that you are right!", "comment": "tn Heb \u201cyou, tell in order that you may be right\u201d; NAB \u201cprove your innocence.\u201d"}, {"pk": 2843257, "translation": "NET", "book": 23, "chapter": 43, "verse": 27, "text": "The father of your nation sinned; your spokesmen rebelled against me.", "comment": "tn Heb \u201cyour first father.\u201d This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation\u2019s \u201cfather\u201d elsewhere (see 58:14; 63:16).
tn On the meaning of the term \u05dc\u05b4\u05d9\u05e5 (lits), see HALOT 590 s.v. \u05de\u05b5\u05dc\u05b4\u05d9\u05e5. This may refer to the nation\u2019s prophets, priests, and/or kings."}, {"pk": 2843258, "translation": "NET", "book": 23, "chapter": 43, "verse": 28, "text": "So I defiled your holy princes, and handed Jacob over to destruction, and subjected Israel to humiliating abuse.\u201d", "comment": "tn The word \u201csubjected\u201d is supplied in the translation for stylistic reasons."}, {"pk": 2843259, "translation": "NET", "book": 23, "chapter": 44, "verse": 1, "text": "\u201cNow, listen, Jacob my servant, Israel whom I have chosen!\u201d"}, {"pk": 2843260, "translation": "NET", "book": 23, "chapter": 44, "verse": 2, "text": "This is what the LORD, the one who made you, says \u2014 the one who formed you in the womb and helps you: \u201cDon\u2019t be afraid, my servant Jacob, Jeshurun, whom I have chosen!", "comment": "sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26."}, {"pk": 2843261, "translation": "NET", "book": 23, "chapter": 44, "verse": 3, "text": "For I will pour water on the parched ground and cause streams to flow on the dry land. I will pour my spirit on your offspring and my blessing on your children.", "comment": "tn Heb \u201cthe thirsty.\u201d Parallelism suggests that dry ground is in view (see \u201cdry land\u201d in the next line.)
tn Heb \u201cand streams\u201d; KJV \u201cfloods.\u201d The verb \u201ccause\u2026to flow\u201d is supplied in the second line for clarity and for stylistic reasons."}, {"pk": 2843262, "translation": "NET", "book": 23, "chapter": 44, "verse": 4, "text": "They will sprout up like a tree in the grass, like poplars beside channels of water.", "comment": "tn The Hebrew term \u05d1\u05b5\u05d9\u05df (ven) is usually taken as a preposition, in which case one might translate, \u201camong the grass.\u201d But \u05d1\u05b5\u05d9\u05df is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (\u05d1\u05bc\u05b0) to kaf (\u05db\u05bc\u05b0), one can then read, \u201clike a binu-tree.\u201d (The Qumran scroll 1QIsaa supports this reading.) This forms a nice parallel to \u201clike poplars\u201d in the next line. \u05d7\u05b8\u05e6\u05b4\u05d9\u05e8 (khatsir) is functioning as an adverbial accusative of location."}, {"pk": 2843263, "translation": "NET", "book": 23, "chapter": 44, "verse": 5, "text": "One will say, \u2018I belong to the LORD,\u2019 and another will use the name \u2018Jacob.\u2019 One will write on his hand, \u2018The LORD\u2019s,\u2019 and use the name \u2018Israel.\u2019\u201d", "comment": "tn The Hebrew text has a Qal verb form, \u201cand another will call by the name of Jacob.\u201d With support from Symmachus (an ancient Greek textual witness), some read the Niphal, \u201cand another will be called by the name of Jacob.\u201d
tn Heb \u201cand by the name of Israel he will title.\u201d Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), \u201cand he will be titled by the name of Israel.\u201d"}, {"pk": 2843264, "translation": "NET", "book": 23, "chapter": 44, "verse": 6, "text": "This is what the LORD, Israel\u2019s king, says, their protector, the LORD who commands armies: \u201cI am the first and I am the last, there is no God but me.", "comment": "tn Heb \u201chis kinsman redeemer.\u201d See the note at 41:14."}, {"pk": 2843265, "translation": "NET", "book": 23, "chapter": 44, "verse": 7, "text": "Who is like me? Let him make his claim! Let him announce it and explain it to me \u2014 since I established an ancient people \u2014 let them announce future events!", "comment": "tn Heb and those things which are coming let them declare for themselves.\u201d
tc The Hebrew text reads, \u201cfrom (the time) I established an ancient people, and the coming things.\u201d Various emendations have been proposed. One of the options assumes the reading \u05de\u05b7\u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05e2\u05b4\u05d9\u05dd \u05de\u05b5\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d0\u05d5\u05b9\u05ea\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea (mashmi\u2019im me\u2019olam \u2019otiyyot); This literally reads \u201cthe ones causing to hear from antiquity coming things,\u201d but more idiomatically would read \u201cas for those who predict from antiquity what will happen\u201d (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged \u201cpredictors of the future\u201d can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.
tn Heb \u201clet him call\u201d or \u201clet him proclaim\u201d (so NASB, NIV, NRSV); NAB \u201cLet him stand up and speak.\u201d"}, {"pk": 2843266, "translation": "NET", "book": 23, "chapter": 44, "verse": 8, "text": "Don\u2019t panic! Don\u2019t be afraid! Did I not tell you beforehand and decree it? You are my witnesses! Is there any God but me? There is no other sheltering rock; I know of none.", "comment": "tn Heb \u201crock\u201d or \u201crocky cliff,\u201d a title that depicts God as a protective refuge in his role as sovereign king; thus the translation \u201csheltering rock.\u201d
tn BDB 923 s.v. \u05e8\u05b8\u05d4\u05b8\u05d4 derives this verb from an otherwise unattested root, while HALOT 403 s.v. \u05d9\u05b8\u05e8\u05b8\u05d4 defines it as \u201cbe stupefied\u201d on the basis of an Arabic cognate. The form is likely a corruption of \u05ea\u05d9\u05e8\u05d0\u05d5, the reading attested in the Qumran scroll 1QIsaa."}, {"pk": 2843267, "translation": "NET", "book": 23, "chapter": 44, "verse": 9, "text": "All who form idols are nothing; the things in which they delight are worthless. Their witnesses cannot see; they recognize nothing, so they are put to shame."}, {"pk": 2843268, "translation": "NET", "book": 23, "chapter": 44, "verse": 10, "text": "Who forms a god and casts an idol that will prove worthless?", "comment": "tn The rhetorical question is sarcastic. The sense is, \u201cWho is foolish enough\u2026?\u201d"}, {"pk": 2843269, "translation": "NET", "book": 23, "chapter": 44, "verse": 11, "text": "Look, all his associates will be put to shame; the craftsmen are mere humans. Let them all assemble and take their stand! They will panic and be put to shame.", "comment": "tn The pronoun \u201chis\u201d probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman\u2019s associates in the idol-manufacturing guild.
sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their \u201ccreators.\u201d"}, {"pk": 2843270, "translation": "NET", "book": 23, "chapter": 44, "verse": 12, "text": "A blacksmith works with his tool and forges metal over the coals. He forms it with hammers; he makes it with his strong arm. He gets hungry and loses his energy; he drinks no water and gets tired.", "comment": "tn Heb \u201cand there is no strength\u201d; NASB \u201chis strength fails.\u201d
tn The noun \u05de\u05b7\u05e2\u05b2\u05e6\u05b8\u05d3 (ma\u2019atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. \u05de\u05b7\u05e2\u05b2\u05e6\u05b8\u05d3.
tn Some English versions take the pronoun \u201cit\u201d to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be \u201ca sharp tool,\u201d which is then used by the carpenter in the following verse to carve an idol from wood."}, {"pk": 2843271, "translation": "NET", "book": 23, "chapter": 44, "verse": 13, "text": "A carpenter takes measurements; he marks out an outline of its form; he scrapes it with chisels, and marks it with a compass. He patterns it after the human form, like a well-built human being, and puts it in a shrine.", "comment": "tn Heb \u201clike the glory of man to sit [in] a house\u201d; NIV \u201cthat it may dwell in a shrine.\u201d
tn Heb \u201che makes it like the pattern of a man\u201d; NAB \u201clike a man in appearance.\u201d
tn Heb \u201cworks\u201d (so NASB) or \u201cfashions\u201d (so NRSV); NIV \u201che roughs it out.\u201d
tn Heb \u201che makes an outline with the [?].\u201d The noun \u05e9\u05c2\u05b6\u05e8\u05b6\u05d3 (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV \u201cwith a line\u201d; ASV \u201cwith a pencil\u201d; NAB, NRSV \u201cwith a stylus\u201d; NASB \u201cwith red chalk\u201d; NIV \u201cwith a marker.\u201d
tn Heb \u201cstretches out a line\u201d (ASV similar); NIV \u201cmeasures with a line.\u201d"}, {"pk": 2843272, "translation": "NET", "book": 23, "chapter": 44, "verse": 14, "text": "He cuts down cedars and acquires a cypress or an oak. He gets trees from the forest; he plants a cedar and the rain makes it grow.", "comment": "tn Some prefer to emend \u05d0\u05b9\u05e8\u05b6\u05df (\u2019oren) to \u05d0\u05b6\u05e8\u05b6\u05d6 (\u2019erez, \u201ccedar\u201d), but the otherwise unattested noun appears to have an Akkadian cognate, meaning \u201ccedar.\u201d See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I \u05d0\u05b9\u05e8\u05b6\u05df offers the meaning \u201claurel.\u201d
tn Heb \u201cstrengthens for himself,\u201d i.e., \u201csecures for himself\u201d (see BDB 55 s.v. \u05d0\u05b8\u05de\u05b5\u05e5 Pi.2).
tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV \u201ca holm-tree\u201d (NRSV similar)."}, {"pk": 2843273, "translation": "NET", "book": 23, "chapter": 44, "verse": 15, "text": "A man uses it to make a fire; he takes some of it and warms himself. Yes, he kindles a fire and bakes bread. Then he makes a god and worships it; he makes an idol and bows down to it.", "comment": "tn Heb \u201cand it becomes burning [i.e., firewood] for a man\u201d; NAB \u201cto serve man for fuel.\u201d
tn Or perhaps, \u201cthem.\u201d"}, {"pk": 2843274, "translation": "NET", "book": 23, "chapter": 44, "verse": 16, "text": "Half of it he burns in the fire \u2014 over that half he cooks meat; he roasts a meal and fills himself. Yes, he warms himself and says, \u2018Ah! I am warm as I look at the fire.\u2019", "comment": "tn Heb \u201ceats\u201d (so NASB); NAB, NRSV \u201croasts.\u201d"}, {"pk": 2843275, "translation": "NET", "book": 23, "chapter": 44, "verse": 17, "text": "With the rest of it he makes a god, his idol; he bows down to it and worships it. He prays to it, saying, \u2018Rescue me, for you are my god!\u2019"}, {"pk": 2843276, "translation": "NET", "book": 23, "chapter": 44, "verse": 18, "text": "They do not comprehend or understand, for their eyes are blind and cannot see; their minds do not discern.", "comment": "tn Heb \u201cfor their eyes are smeared over so they cannot see, so their heart cannot be wise.\u201d"}, {"pk": 2843277, "translation": "NET", "book": 23, "chapter": 44, "verse": 19, "text": "No one thinks to himself, nor do they comprehend or understand and say to themselves: \u2018I burned half of it in the fire \u2014 yes, I baked bread over the coals; I roasted meat and ate it. With the rest of it should I make a disgusting idol? Should I bow down to dry wood?\u2019", "comment": "tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 \u00a7150.a."}, {"pk": 2843278, "translation": "NET", "book": 23, "chapter": 44, "verse": 20, "text": "He feeds on ashes; his deceived mind misleads him. He cannot rescue himself, nor does he say, \u2018Is this not a false god I hold in my right hand?\u2019", "comment": "tn Or perhaps, \u201che eats on an ash heap.\u201d
tn Heb \u201cIs it not a lie in my right hand?\u201d"}, {"pk": 2843279, "translation": "NET", "book": 23, "chapter": 44, "verse": 21, "text": "Remember these things, O Jacob, O Israel, for you are my servant. I formed you to be my servant; O Israel, I will not forget you!", "comment": "tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: \u201cDo not forget me\u201d (all the ancient versions, NEB, REB; see GKC 369 \u00a7117.x). \u201cDo not forget me\u201d would make a good parallel with \u201cremember these things\u201d in the first line. Since the MT is the harder reading and fits with Israel\u2019s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT)."}, {"pk": 2843280, "translation": "NET", "book": 23, "chapter": 44, "verse": 22, "text": "I remove the guilt of your rebellious deeds as if they were a cloud, the guilt of your sins as if they were a cloud. Come back to me, for I protect you.\u201d", "comment": "tn Heb \u201cI blot out like a cloud your rebellious deeds, and like a cloud your sins.\u201d \u201cRebellious deeds\u201d and \u201csins\u201d stand by metonymy for the guilt they produce. Both \u05e2\u05b8\u05d1 (\u2019av) and \u05e2\u05b8\u05e0\u05b8\u05df (\u2019anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with \u201cfog\u201d or \u201cmist\u201d (cf. NAB, NRSV \u201ccloud\u2026mist\u201d; NIV \u201ccloud\u2026morning mist\u201d; NLT \u201cmorning mists\u2026clouds\u201d), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).
tn Heb \u201credeem.\u201d See the note at 41:14."}, {"pk": 2843281, "translation": "NET", "book": 23, "chapter": 44, "verse": 23, "text": "Shout for joy, O sky, for the LORD intervenes; shout out, you subterranean regions of the earth. O mountains, give a joyful shout; you too, O forest and all your trees! For the LORD protects Jacob; he reveals his splendor through Israel.", "comment": "tn That is, by delivering Israel. Cf. NCV \u201cshowed his glory when he saved Israel\u201d; TEV \u201chas shown his greatness by saving his people Israel.\u201d
tn Heb \u201credeems.\u201d See the note at 41:14.
tn Heb \u201cacts\u201d; NASB, NRSV \u201chas done it\u201d; NLT \u201chas done this wondrous thing.\u201d
tn Heb \u201cO forest and all the trees in it\u201d; NASB, NRSV \u201cand every tree in it.\u201d
tn Heb \u201clower regions.\u201d This refers to Sheol and forms a merism with \u201csky\u201d in the previous line. See Pss 63:9; 71:20."}, {"pk": 2843282, "translation": "NET", "book": 23, "chapter": 44, "verse": 24, "text": "This is what the LORD, your protector, says, the one who formed you in the womb: \u201cI am the LORD, who made everything, who alone stretched out the sky, who fashioned the earth all by myself,", "comment": "tn The consonantal text (Kethib) has \u201cWho [was] with me?\u201d The marginal reading (Qere) is \u201cfrom with me,\u201d i.e., \u201cby myself.\u201d See BDB 87 s.v. II \u05d0\u05b5\u05ea 4.c.
tn Heb \u201cyour redeemer.\u201d See the note at 41:14."}, {"pk": 2843283, "translation": "NET", "book": 23, "chapter": 44, "verse": 25, "text": "who frustrates the omens of the empty talkers and humiliates the omen readers, who overturns the counsel of the wise men and makes their advice seem foolish,", "comment": "tn Heb \u201ctheir knowledge\u201d (so KJV, NAB, NASB, NRSV).
tn Or \u201cmakes fools of\u201d (NIV, NRSV); NAB and NASB both similar.
tc The Hebrew text has \u05d1\u05bc\u05b7\u05d3\u05bc\u05b4\u05d9\u05dd (baddim), perhaps meaning \u201cempty talkers\u201d (BDB 95 s.v. III \u05d1\u05bc\u05b7\u05d3). In the four other occurrences of this word (Job 11:3; Isa 16:6; Jer 48:30; 50:36) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with \u201comen readers,\u201d some have proposed an emendation to \u05d1\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd (barim, \u201cseers\u201d). The Mesopotamian baru-priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel, 93-98. Rather than supporting an emendation, J. N. Oswalt (Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used \u05d1\u05bc\u05b7\u05d3\u05bc\u05b4\u05d9\u05dd purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).
tn Heb \u201cwho turns back the wise\u201d (so NRSV); NIV \u201coverthrows the learning of the wise\u201d; TEV \u201cThe words of the wise I refute.\u201d"}, {"pk": 2843284, "translation": "NET", "book": 23, "chapter": 44, "verse": 26, "text": "who fulfills the oracles of his prophetic servants and brings to pass the announcements of his messengers, who says about Jerusalem, \u2018She will be inhabited,\u2019 and about the towns of Judah, \u2018They will be rebuilt, her ruins I will raise up,\u2019", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthe word of his servant.\u201d The following context indicates that the Lord\u2019s prophets are in view.
tn Heb \u201ccounsel.\u201d The Hebrew term \u05e2\u05b5\u05e6\u05b8\u05d4 (\u2019etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I \u05e2\u05b5\u05e6\u05b8\u05d4."}, {"pk": 2843285, "translation": "NET", "book": 23, "chapter": 44, "verse": 27, "text": "who says to the deep sea, \u2018Be dry! I will dry up your sea currents,\u2019"}, {"pk": 2843286, "translation": "NET", "book": 23, "chapter": 44, "verse": 28, "text": "who commissions Cyrus, the one I appointed as shepherd to carry out all my wishes and to decree concerning Jerusalem, \u2018She will be rebuilt,\u2019 and concerning the temple, \u2018It will be reconstructed.\u2019\u201d", "comment": "tn Heb \u201cthat he might bring to completion all my desire.\u201d
tn Heb \u201csays to.\u201d It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord\u2019s actual words to Cyrus finally being quoted in 45:2.
tn Heb \u201cmy shepherd.\u201d The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.
tn Heb \u201cand [concerning the] temple, you will be founded.\u201d The preposition -\u05dc\u05b0 (l\u00ff) is understood by ellipsis at the beginning of the second line. The verb \u05ea\u05bc\u05b4\u05d5\u05bc\u05b8\u05e1\u05b5\u05d3 (tivvased, \u201cyou will be founded\u201d) is second masculine singular and is probably addressed to the personified temple (\u05d4\u05b5\u05d9\u05db\u05b8\u05dc [hekhal, \u201ctemple\u201d] is masculine)."}, {"pk": 2843287, "translation": "NET", "book": 23, "chapter": 45, "verse": 1, "text": "This is what the LORD says to his chosen one, to Cyrus, whose right hand I hold in order to subdue nations before him, and disarm kings, to open doors before him, so gates remain unclosed:", "comment": "tn Heb \u201canointed\u201d (so KJV, NAB, NIV, NRSV, NLT); NCV \u201chis appointed king.\u201d
sn The \u201cright hand\u201d is a symbol of activity and strength; the Lord directs Cyrus\u2019 activities and assures his success.
tn Heb \u201cand the belts of kings I will loosen\u201d; NRSV \u201cstrip kings of their robes\u201d; NIV \u201cstrip kings of their armor.\u201d"}, {"pk": 2843288, "translation": "NET", "book": 23, "chapter": 45, "verse": 2, "text": "\u201cI will go before you and level mountains. Bronze doors I will shatter and iron bars I will hack through.", "comment": "tc The form \u05d4\u05b2\u05d3\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd (hadurim) makes little, if any, sense here. It is probably a corruption of an original \u05d4\u05b8\u05e8\u05b8\u05e8\u05b4\u05d9\u05dd (hararim, \u201cmountains\u201d), the reduplicated form of \u05d4\u05b8\u05e8 (har, \u201cmountain\u201d).
tn That is, on the gates. Cf. CEV \u201cbreak the iron bars on bronze gates.\u201d"}, {"pk": 2843289, "translation": "NET", "book": 23, "chapter": 45, "verse": 3, "text": "I will give you hidden treasures, riches stashed away in secret places, so you may recognize that I am the LORD, the one who calls you by name, the God of Israel.", "comment": "tn Heb \u201ctreasures of darkness\u201d (KJV, NASB, NIV, NRSV); TEV \u201ctreasures from dark, secret places.\u201d"}, {"pk": 2843290, "translation": "NET", "book": 23, "chapter": 45, "verse": 4, "text": "For the sake of my servant Jacob, Israel, my chosen one, I call you by name and give you a title of respect, even though you do not recognize me.", "comment": "tn Or \u201cknow\u201d (NCV, NRSV, TEV, NLT); NIV \u201cacknowledge.\u201d"}, {"pk": 2843291, "translation": "NET", "book": 23, "chapter": 45, "verse": 5, "text": "I am the LORD, I have no peer, there is no God but me. I arm you for battle, even though you do not recognize me.", "comment": "tn Or \u201cknow\u201d (NAB, NCV, NRSV, TEV, CEV, NLT); NIV \u201chave not acknowledged.\u201d
tn Heb \u201cand there is none besides.\u201d On the use of \u05e2\u05d5\u05b9\u05d3 (\u2019od) here, see BDB 729 s.v. 1.c.
tn Heb \u201cgird you\u201d (so NASB) or \u201cstrengthen you\u201d (so NIV)."}, {"pk": 2843292, "translation": "NET", "book": 23, "chapter": 45, "verse": 6, "text": "I do this so people will recognize from east to west that there is no God but me; I am the LORD, I have no peer.", "comment": "tn The words \u201cI do this\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cthey\u201d (so KJV, ASV); TEV, CEV \u201ceveryone\u201d; NLT \u201call the world.\u201d"}, {"pk": 2843293, "translation": "NET", "book": 23, "chapter": 45, "verse": 7, "text": "I am the one who forms light and creates darkness; the one who brings about peace and creates calamity. I am the LORD, who accomplishes all these things.", "comment": "sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).
tn The words \u201cI am\u201d are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to \u201cthe Lord\u201d in v. 6.
tn On the surface v. 7a appears to describe God\u2019s sovereign control over the cycle of day and night, but the following statement suggests that \u201clight\u201d and \u201cdarkness\u201d symbolize \u201cdeliverance\u201d and \u201cjudgment.\u201d"}, {"pk": 2843294, "translation": "NET", "book": 23, "chapter": 45, "verse": 8, "text": "O sky, rain down from above! Let the clouds send down showers of deliverance! Let the earth absorb it so salvation may grow, and deliverance may sprout up along with it. I, the LORD, create it.", "comment": "tc The Hiphil verb form (\u05ea\u05b7\u05e6\u05b0\u05de\u05b4\u05d9\u05d7\u05b7, tatsmiakh) should probably be emended to a Qal (\u05ea\u05b4\u05e6\u05b0\u05de\u05b7\u05d7, titsmakh). The \u05d9\u05d7 sequence at the end of the form is probably due to dittography (note the following \u05d9\u05b7\u05d7\u05b7\u05d3, yakhad).
tn Heb \u201copen up\u201d (so NASB); NIV, NLT \u201copen wide.\u201d
tn Heb \u201clet the clouds drip with\u201d; KJV \u201clet the skies pour down.\u201d
tc The plural verb should be emended to a singular form. The vav (\u05d5) ending is probably virtually dittographic (note the yod at the beginning of the following word).
tn The masculine singular pronominal suffix probably refers back to \u05d9\u05b8\u05e9\u05c1\u05b7\u05e2 (yasha\u2019, \u201csalvation\u201d)."}, {"pk": 2843295, "translation": "NET", "book": 23, "chapter": 45, "verse": 9, "text": "One who argues with his creator is in grave danger, one who is like a mere shard among the other shards on the ground! The clay should not say to the potter, \u201cWhat in the world are you doing? Your work lacks skill!\u201d", "comment": "tn Heb \u201cShould the clay say to the one who forms it?\u201d The rhetorical question anticipates a reply, \u201cOf course not!\u201d
tn The words \u201cone who is like a mere\u201d are supplied in the translation for stylistic reasons and clarification.
tn Heb \u201cWoe [to] the one who argues with the one who formed him.\u201d
tn Heb \u201cyour work, there are no hands for it,\u201d i.e., \u201cyour work looks like something made by a person who has no hands.\u201d
tn The words \u201cin the world\u201d are supplied in the translation to approximate in English idiom the force of the sarcastic question."}, {"pk": 2843296, "translation": "NET", "book": 23, "chapter": 45, "verse": 10, "text": "Danger awaits one who says to his father, \u201cWhat in the world are you fathering?\u201d and to his mother, \u201cWhat in the world are you bringing forth?\u201d", "comment": "tn Heb \u201cWoe [to] one who says\u201d (NASB and NIV both similar); NCV \u201cHow terrible it will be.\u201d
tn See the note at v. 9. This phrase occurs a second time later in this verse.
sn Verses 9-10 may allude to the exiles\u2019 criticism that the Lord does not appear to know what he is doing."}, {"pk": 2843297, "translation": "NET", "book": 23, "chapter": 45, "verse": 11, "text": "This is what the LORD says, the Holy One of Israel, the one who formed him, concerning things to come: \u201cHow dare you question me about my children! How dare you tell me what to do with the work of my own hands!", "comment": "tn Heb \u201cAsk me\u201d The rhetorical command sarcastically expresses the Lord\u2019s disgust with those who question his ways.
tc The Hebrew text reads \u201cthe one who formed him, the coming things.\u201d Among various suggestions, some have proposed an emendation of \u05d9\u05b9\u05e6\u05b0\u05e8\u05d5\u05b9 (yots\u00ffro, \u201cthe one who formed him\u201d) to \u05d9\u05b9\u05e6\u05b5\u05e8 (yotser, \u201cthe one who forms\u201d; the suffixed form in the Hebrew text may be influenced by vv. 9\u201310, where the same form appears twice) and takes \u201ccoming things\u201d as the object of the participle (either objective genitive or accusative): \u201cthe one who brings the future into being.\u201d
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4.
tn Heb \u201cDo you command me about\u2026?\u201d The rhetorical question sarcastically expresses the Lord\u2019s disgust with those who question his ways."}, {"pk": 2843298, "translation": "NET", "book": 23, "chapter": 45, "verse": 12, "text": "I made the earth, I created the people who live on it. It was me \u2014 my hands stretched out the sky, I give orders to all the heavenly lights.", "comment": "tn Heb \u201cI, even my hands\u201d; NASB \u201cI stretched out\u2026with My hands\u201d; NRSV \u201cit was my hands that stretched out.\u201d The same construction occurs at the beginning of v. 13.
tn Heb \u201cand to all their host I commanded.\u201d See the notes at 40:26.
tn The words \u201cwho live\u201d are supplied in the translation for stylistic reasons.
tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context."}, {"pk": 2843299, "translation": "NET", "book": 23, "chapter": 45, "verse": 13, "text": "It is me \u2014 I stir him up and commission him; I will make all his ways level. He will rebuild my city; he will send my exiled people home, but not for a price or a bribe,\u201d says the LORD who commands armies.", "comment": "tn Heb \u201cI stir him up in righteousness\u201d; NASB \u201cI have aroused him.\u201d See the note at 41:2. Cyrus (cf. 44:28) is in view here."}, {"pk": 2843300, "translation": "NET", "book": 23, "chapter": 45, "verse": 14, "text": "This is what the LORD says: \u201cThe profit of Egypt and the revenue of Ethiopia, along with the Sabeans, those tall men, will be brought to you and become yours. They will walk behind you, coming along in chains. They will bow down to you and pray to you: \u2018Truly God is with you; he has no peer; there is no other God!\u2019\u201d", "comment": "tn Or perhaps, \u201cmerchandise\u201d (so KJV, NASB, NIV, NRSV); NAB \u201cthe gain of Ethiopia\u201d; CEV \u201cthe treasures of Ethiopia.\u201d
tn Heb \u201cthey will pass over to you\u201d; NASB, NIV \u201cwill come over to you\u201d; CEV \u201cwill belong to you.\u201d
sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.
sn Israel\u2019s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.
tn Or perhaps, \u201camong.\u201d Cf. KJV, ASV \u201cSurely God is in thee.\u201d
tn Heb \u201cthere is no other\u201d (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.
tn Heb \u201clabor,\u201d which stands metonymically for the fruits of labor, either \u201cmonetary profit,\u201d or \u201cproducts.\u201d"}, {"pk": 2843301, "translation": "NET", "book": 23, "chapter": 45, "verse": 15, "text": "Yes, you are a God who keeps hidden, O God of Israel, deliverer!"}, {"pk": 2843302, "translation": "NET", "book": 23, "chapter": 45, "verse": 16, "text": "They will all be ashamed and embarrassed; those who fashion idols will all be humiliated.", "comment": "tn \u201ctogether they will walk in humiliation, the makers of images.\u201d"}, {"pk": 2843303, "translation": "NET", "book": 23, "chapter": 45, "verse": 17, "text": "Israel will be delivered once and for all by the LORD; you will never again be ashamed or humiliated.", "comment": "tn Heb \u201cIsrael will be delivered by the Lord [with] a permanent deliverance.\u201d
tn Heb \u201cyou will not be ashamed and you will not be humiliated for ages of future time.\u201d"}, {"pk": 2843304, "translation": "NET", "book": 23, "chapter": 45, "verse": 18, "text": "For this is what the LORD says, the one who created the sky \u2014 he is the true God, the one who formed the earth and made it; he established it, he did not create it without order, he formed it to be inhabited \u2014 \u201cI am the LORD, I have no peer.", "comment": "tn Or \u201cunformed.\u201d Gen 1:2 describes the world as \u201cunformed\u201d (\u05ea\u05b9\u05d4\u05d5\u05bc, tohu) prior to God\u2019s creative work, but God then formed the world and made it fit for habitation.
tn Heb \u201che [is] the God.\u201d The article here indicates uniqueness."}, {"pk": 2843305, "translation": "NET", "book": 23, "chapter": 45, "verse": 19, "text": "I have not spoken in secret, in some hidden place. I did not tell Jacob\u2019s descendants, \u2018Seek me in vain!\u2019 I am the LORD, the one who speaks honestly, who makes reliable announcements.", "comment": "tn \u201cIn vain\u201d translates \u05ea\u05b9\u05d4\u05d5\u05bc (tohu), used here as an adverbial accusative: \u201cfor nothing.\u201d
tn Heb \u201cin a place of a land of darkness\u201d (ASV similar); NASB \u201cin some dark land.\u201d
tn The translation above assumes that \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq) and \u05de\u05b5\u05d9\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, \u201cwho proclaims deliverance, who announces justice.\u201d"}, {"pk": 2843306, "translation": "NET", "book": 23, "chapter": 45, "verse": 20, "text": "Gather together and come! Approach together, you refugees from the nations! Those who carry wooden idols know nothing, those who pray to a god that cannot deliver."}, {"pk": 2843307, "translation": "NET", "book": 23, "chapter": 45, "verse": 21, "text": "Tell me! Present the evidence! Let them consult with one another! Who predicted this in the past? Who announced it beforehand? Was it not I, the LORD? I have no peer, there is no God but me, a God who vindicates and delivers; there is none but me.", "comment": "tn Or \u201ca righteous God and deliverer\u201d; NASB, NIV, NRSV \u201ca righteous God and a Savior.\u201d
tn Heb \u201cDeclare! Bring near!\u201d; NASB \u201cDeclare and set forth your case.\u201d See 41:21."}, {"pk": 2843308, "translation": "NET", "book": 23, "chapter": 45, "verse": 22, "text": "Turn to me so you can be delivered, all you who live in the earth\u2019s remote regions! For I am God, and I have no peer.", "comment": "tn The Niphal imperative with prefixed vav (\u05d5) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, \u201callow yourselves to be delivered, accept help.\u201d"}, {"pk": 2843309, "translation": "NET", "book": 23, "chapter": 45, "verse": 23, "text": "I solemnly make this oath \u2014 what I say is true and reliable: \u2018Surely every knee will bow to me, every tongue will solemnly affirm;", "comment": "tn Heb \u201cI swear by myself\u201d; KJV, NASB \u201chave sworn.\u201d
tn Heb \u201ca word goes out from my mouth [in] truth and will not return.\u201d
tn Heb \u201cswear\u201d (so KJV, NAB, NIV, NRSV); NLT \u201cconfess allegiance.\u201d"}, {"pk": 2843310, "translation": "NET", "book": 23, "chapter": 45, "verse": 24, "text": "they will say about me, \u201cYes, the LORD is a powerful deliverer.\u201d\u2019\u201d All who are angry at him will cower before him.", "comment": "tn Heb \u201cwill come to him and be ashamed.\u201d
tn Heb \u201c\u2018Yes, in the Lord,\u2019 one says about me, \u2018is deliverance and strength.\u2019\u201d"}, {"pk": 2843311, "translation": "NET", "book": 23, "chapter": 45, "verse": 25, "text": "All the descendants of Israel will be vindicated by the LORD and will boast in him.", "comment": "tn Heb \u201cIn the Lord all the offspring of Israel will be vindicated and boast.\u201d"}, {"pk": 2843312, "translation": "NET", "book": 23, "chapter": 46, "verse": 1, "text": "Bel kneels down, Nebo bends low. Their images weigh down animals and beasts. Your heavy images are burdensome to tired animals.", "comment": "tn Heb \u201ctheir images belong to animals and beasts\u201d; NIV \u201ctheir idols are borne by beasts of burden\u201d; NLT \u201care being hauled away.\u201d
tn Heb \u201cyour loads are carried [as] a burden by a weary [animal].\u201d
sn Nebo is a variation of the name of the Babylonian god Nabu.
sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. \u05d1\u05bc\u05b5\u05dc."}, {"pk": 2843313, "translation": "NET", "book": 23, "chapter": 46, "verse": 2, "text": "Together they bend low and kneel down; they are unable to rescue the images; they themselves head off into captivity.", "comment": "tn Heb \u201c[the] burden,\u201d i.e., their images, the heavy burden carried by the animals.
sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.
tn \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b8\u05dd (nafsham, \u201ctheir souls/lives\u201d) is equivalent here to a third masculine plural suffix, but the third feminine singular verb \u05d4\u05b8\u05dc\u05b8\u05db\u05b8\u05d4 (halakhah, \u201cthey go\u201d) agrees with the feminine noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul, life\u201d)."}, {"pk": 2843314, "translation": "NET", "book": 23, "chapter": 46, "verse": 3, "text": "\u201cListen to me, O family of Jacob, all you who are left from the family of Israel, you who have been carried from birth, you who have been supported from the time you left the womb.", "comment": "tn Heb \u201chouse of Jacob\u201d; TEV \u201cdescendants of Jacob.\u201d
tn Heb \u201cwho have been lifted up from the womb.\u201d
tn Heb \u201cand all the remnant of the house of Israel.\u201d
tn Heb \u201cfrom the womb\u201d (so NRSV); KJV \u201cfrom the belly\u201d; NAB \u201cfrom your infancy.\u201d"}, {"pk": 2843315, "translation": "NET", "book": 23, "chapter": 46, "verse": 4, "text": "Even when you are old, I will take care of you, even when you have gray hair, I will carry you. I made you and I will support you; I will carry you and rescue you.", "comment": "sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.
tn Heb \u201cuntil old age, I am he\u201d (NRSV similar); NLT \u201cI will be your God throughout your lifetime.\u201d"}, {"pk": 2843316, "translation": "NET", "book": 23, "chapter": 46, "verse": 5, "text": "To whom can you compare and liken me? Tell me whom you think I resemble, so we can be compared!"}, {"pk": 2843317, "translation": "NET", "book": 23, "chapter": 46, "verse": 6, "text": "Those who empty out gold from a purse and weigh out silver on the scale hire a metalsmith, who makes it into a god. They then bow down and worship it.", "comment": "tn Heb \u201cthe reed,\u201d probably referring to the beam of a scales. See BDB 889 s.v. \u05e7\u05b8\u05e0\u05b6\u05d4 4.c."}, {"pk": 2843318, "translation": "NET", "book": 23, "chapter": 46, "verse": 7, "text": "They put it on their shoulder and carry it; they put it in its place and it just stands there; it does not move from its place. Even when someone cries out to it, it does not reply; it does not deliver him from his distress.", "comment": "tn Or perhaps, \u201ccannot,\u201d here and in the following two lines. The imperfect forms can indicate capability."}, {"pk": 2843319, "translation": "NET", "book": 23, "chapter": 46, "verse": 8, "text": "Remember this, so you can be brave! Think about it, you rebels!", "comment": "tn Heb \u201creturn [it], rebels, to heart\u201d; NRSV \u201crecall it to mind, you transgressors.\u201d
tn The meaning of the verb \u05d0\u05b8\u05e9\u05c1\u05b7\u05e9\u05c1 (\u2019ashash, which appears here in the Hitpolel stem) is uncertain. BDB 84 s.v. \u05d0\u05e9\u05c1\u05e9\u05c1 relates it to a root meaning \u201cfound, establish\u201d in Arabic; HALOT 100 s.v. II \u05d0\u05e9\u05c1\u05e9\u05c1 gives the meaning \u201cpluck up courage.\u201d The imperative with vav (\u05d5) may indicate purpose following the preceding imperative."}, {"pk": 2843320, "translation": "NET", "book": 23, "chapter": 46, "verse": 9, "text": "Remember what I accomplished in antiquity! Truly I am God, I have no peer; I am God, and there is none like me,", "comment": "tn Heb \u201cremember the former things, from antiquity\u201d; KJV, ASV \u201cthe former things of old.\u201d
tn Heb \u201cand there is no other\u201d (so NASB, NIV, NRSV)."}, {"pk": 2843321, "translation": "NET", "book": 23, "chapter": 46, "verse": 10, "text": "who announces the end from the beginning and reveals beforehand what has not yet occurred, who says, \u2018My plan will be realized, I will accomplish what I desire,\u2019", "comment": "tn Or \u201cfrom long ago\u201d; KJV, NASB, NIV, NRSV \u201cfrom ancient times.\u201d"}, {"pk": 2843322, "translation": "NET", "book": 23, "chapter": 46, "verse": 11, "text": "who summons an eagle from the east, from a distant land, one who carries out my plan. Yes, I have decreed, yes, I will bring it to pass; I have formulated a plan, yes, I will carry it out.", "comment": "tn Heb \u201cspoken\u201d; KJV \u201cI have spoken it.\u201d
tn Or, more generally, \u201ca bird of prey\u201d (so NAB, NASB, NIV, NRSV; see 18:6)."}, {"pk": 2843323, "translation": "NET", "book": 23, "chapter": 46, "verse": 12, "text": "Listen to me, you stubborn people, you who distance yourself from doing what is right.", "comment": "tn Heb \u201cwho are far from righteousness [or perhaps, \u201cdeliverance\u201d].\u201d
tn Heb \u201cstrong of heart [or, mind]\u201d; KJV \u201cstouthearted\u201d; NAB \u201cfainthearted\u201d; NIV \u201cstubborn-hearted.\u201d"}, {"pk": 2843324, "translation": "NET", "book": 23, "chapter": 46, "verse": 13, "text": "I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait. I will save Zion; I will adorn Israel with my splendor.\u201d", "comment": "tn Heb \u201cto Israel my splendor\u201d; KJV, ASV \u201cfor Israel my glory.\u201d
tn Heb \u201cmy salvation.\u201d The verb \u201cI am bringing near\u201d is understood by ellipsis (note the previous line).
tn Heb \u201cI will place in Zion salvation\u201d; NASB \u201cI will grant salvation in Zion.\u201d"}, {"pk": 2843325, "translation": "NET", "book": 23, "chapter": 47, "verse": 1, "text": "\u201cFall down! Sit in the dirt, O virgin daughter Babylon! Sit on the ground, not on a throne, O daughter of the Babylonians! Indeed, you will no longer be called delicate and pampered.", "comment": "tn \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b7\u05d4 (b\u00fftulah) often refers to a virgin, but the phrase \u201cvirgin daughter\u201d is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8\u20139).
tn Or \u201cFor\u201d (NASB, NRSV)."}, {"pk": 2843326, "translation": "NET", "book": 23, "chapter": 47, "verse": 2, "text": "Pick up millstones and grind flour! Remove your veil, strip off your skirt, expose your legs, cross the streams!"}, {"pk": 2843327, "translation": "NET", "book": 23, "chapter": 47, "verse": 3, "text": "Let your private parts be exposed! Your genitals will be on display! I will get revenge; I will not have pity on anyone,\u201d", "comment": "tn Heb \u201cYour shame will be seen.\u201d In this context \u201cshame\u201d is a euphemism referring to the genitals.
tn Heb \u201cI will not meet a man.\u201d The verb \u05e4\u05bc\u05b8\u05d2\u05b7\u05e2 (pagah) apparently carries the nuance \u201cmeet with kindness\u201d here (cf. 64:5, and see BDB 803 s.v. Qal.2)."}, {"pk": 2843328, "translation": "NET", "book": 23, "chapter": 47, "verse": 4, "text": "says our protector \u2014 the LORD who commands armies is his name, the Holy One of Israel.", "comment": "tc The Hebrew text reads, \u201cOur redeemer \u2013 the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.\u201d The ancient Greek version adds \u201csays\u201d before \u201cour redeemer.\u201d \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam) is graphically similar.sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843329, "translation": "NET", "book": 23, "chapter": 47, "verse": 5, "text": "\u201cSit silently! Go to a hiding place, O daughter of the Babylonians! Indeed, you will no longer be called \u2018Queen of kingdoms.\u2019", "comment": "tn Heb \u201cdarkness,\u201d which may indicate a place of hiding where a fugitive would seek shelter and protection.
tn Or \u201cFor\u201d (NASB, NRSV)."}, {"pk": 2843330, "translation": "NET", "book": 23, "chapter": 47, "verse": 6, "text": "I was angry at my people; I defiled my special possession and handed them over to you. You showed them no mercy; you even placed a very heavy burden on old people.", "comment": "tn Heb \u201con the old you made very heavy your yoke.\u201d
tn Or \u201ccompassion.\u201d"}, {"pk": 2843331, "translation": "NET", "book": 23, "chapter": 47, "verse": 7, "text": "You said, \u2018I will rule forever as permanent queen!\u2019 You did not think about these things; you did not consider how it would turn out.", "comment": "tn Heb \u201cForever I [will be] permanent queen\u201d; NIV \u201cthe eternal queen\u201d; CEV \u201cqueen forever.\u201d
tn Heb \u201cyou did not remember its outcome\u201d; NAB \u201cyou disregarded their outcome.\u201d
tn Heb \u201cyou did not set these things upon your heart [or \u201cmind\u201d].\u201d"}, {"pk": 2843332, "translation": "NET", "book": 23, "chapter": 47, "verse": 8, "text": "So now, listen to this, O one who lives so lavishly, who lives securely, who says to herself, \u2018I am unique! No one can compare to me! I will never have to live as a widow; I will never lose my children.\u2019", "comment": "tn Or perhaps, \u201cvoluptuous one\u201d (NAB); NAB \u201cyou sensual one\u201d; NLT \u201cYou are a pleasure-crazy kingdom.\u201d
tn Heb \u201cI will not live [as] a widow, and I will not know loss of children.\u201d
tn Heb \u201cI [am], and besides me there is no other.\u201d See Zeph 2:15.
tn Heb \u201cthe one who says in her heart.\u201d"}, {"pk": 2843333, "translation": "NET", "book": 23, "chapter": 47, "verse": 9, "text": "Both of these will come upon you suddenly, in one day! You will lose your children and be widowed. You will be overwhelmed by these tragedies, despite your many incantations and your numerous amulets.", "comment": "tn For other examples of the preposition bet (\u05d1\u05bc\u05b0) having the sense of \u201calthough, despite,\u201d see BDB 90 s.v. III.7.
tn Heb \u201closs of children and widowhood.\u201d In the Hebrew text the phrase is in apposition to \u201cboth of these\u201d in line 1.
sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.
tn Heb \u201caccording to their fullness, they will come upon you.\u201d"}, {"pk": 2843334, "translation": "NET", "book": 23, "chapter": 47, "verse": 10, "text": "You were complacent in your evil deeds; you thought, \u2018No one sees me.\u2019 Your self-professed wisdom and knowledge lead you astray, when you say, \u2018I am unique! No one can compare to me!\u2019", "comment": "tn See the note at v. 8.
tn The words \u201cself-professed\u201d are supplied in the translation for clarification.
tn Or \u201csaid\u201d; NAB \u201csaid to yourself\u201d\u2019 NASB \u201csaid in your heart.\u201d
tn Heb \u201cyou trusted in your evil\u201d; KJV, NAB, NASB, NIV, NRSV \u201cwickedness.\u201d"}, {"pk": 2843335, "translation": "NET", "book": 23, "chapter": 47, "verse": 11, "text": "Disaster will overtake you; you will not know how to charm it away. Destruction will fall on you; you will not be able to appease it. Calamity will strike you suddenly, before you recognize it.", "comment": "tc The Hebrew text has \u05e9\u05c1\u05b7\u05d7\u05b0\u05e8\u05b8\u05d4\u05bc (shakhrah), which is either a suffixed noun (\u201cits dawning,\u201d i.e., origin) or infinitive (\u201cto look early for it\u201d). Some have suggested an emendation to \u05e9\u05c1\u05b7\u05d7\u05b2\u05d3\u05b8\u05d4\u05bc (shakhadah), a suffixed infinitive from \u05e9\u05c1\u05b8\u05d7\u05b7\u05d3 (shakhad, \u201c[how] to buy it off\u201d; see BDB 1005 s.v. \u05e9\u05c1\u05b8\u05d7\u05b7\u05d3). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III \u05e9\u05c1\u05d7\u05e8 references a verbal root with these letters (\u05e9\u05c1\u05d7\u05d3) that refers to magical activity.
tn Heb \u201cyou will not know\u201d; NIV \u201cyou cannot foresee.\u201d"}, {"pk": 2843336, "translation": "NET", "book": 23, "chapter": 47, "verse": 12, "text": "Persist in trusting your amulets and your many incantations, which you have faithfully recited since your youth! Maybe you will be successful \u2014 maybe you will scare away disaster.", "comment": "tn The word \u201ctrusting\u201d is supplied in the translation for clarification. See v. 9.
tn Heb \u201cin that which you have toiled.\u201d
tn Heb \u201cmaybe you will be able to profit.\u201d
tn Heb \u201cstand\u201d (so KJV, ASV); NASB, NRSV \u201cStand fast.\u201d
tn Heb \u201cmaybe you will cause to tremble.\u201d The object \u201cdisaster\u201d is supplied in the translation for clarification. See the note at v. 9."}, {"pk": 2843337, "translation": "NET", "book": 23, "chapter": 47, "verse": 13, "text": "You are tired out from listening to so much advice. Let them take their stand \u2014 the ones who see omens in the sky, who gaze at the stars, who make monthly predictions \u2014 let them rescue you from the disaster that is about to overtake you!", "comment": "tn Heb \u201cyou are tired because of the abundance of your advice.\u201d
tn Heb \u201clet them stand and rescue you \u2013 the ones who see omens in the sky, who gaze at the stars, who make known by months \u2013 from those things which are coming upon you.\u201d"}, {"pk": 2843338, "translation": "NET", "book": 23, "chapter": 47, "verse": 14, "text": "Look, they are like straw, which the fire burns up; they cannot rescue themselves from the heat of the flames. There are no coals to warm them, no firelight to enjoy.", "comment": "tn Heb \u201chand,\u201d here a metaphor for the strength or power of the flames.
tn The Hebrew text reads literally, \u201cthere is no coal [for?] their food, light to sit before it.\u201d Some emend \u05dc\u05b7\u05d7\u05b0\u05de\u05b8\u05dd (lakhmam, \u201ctheir food\u201d) to \u05dc\u05b0\u05d7\u05bb\u05de\u05bc\u05b8\u05dd (l\u00ffkhummam, \u201cto warm them\u201d; see HALOT 328 s.v. \u05d7\u05de\u05dd). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy."}, {"pk": 2843339, "translation": "NET", "book": 23, "chapter": 47, "verse": 15, "text": "They will disappoint you, those you have so faithfully dealt with since your youth. Each strays off in his own direction, leaving no one to rescue you.\u201d", "comment": "tn Heb \u201ceach to his own side, they err.\u201d
tn Heb \u201cSo they will be to you\u201d; NIV \u201cThat is all they can do for you.\u201d
tn Heb \u201cthat for which you toiled, your traders from your youth.\u201d The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship."}, {"pk": 2843340, "translation": "NET", "book": 23, "chapter": 48, "verse": 1, "text": "Listen to this, O family of Jacob, you who are called by the name \u2018Israel,\u2019 and are descended from Judah, who take oaths in the name of the LORD, and invoke the God of Israel \u2014 but not in an honest and just manner.", "comment": "tc The Hebrew text reads literally \u201cand from the waters of Judah came out.\u201d \u05de\u05b4\u05de\u05bc\u05b5\u05d9 (mimme) could be a corruption of \u05de\u05b4\u05de\u05bc\u05b0\u05e2\u05b5\u05d9 (mimm\u00ff\u2019e, \u201cfrom the inner parts of\u201d; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsaa, which corrects a similar form to \u201cfrom inner parts of\u201d in 39:7, does not do it here.
tn Heb \u201cnot in truth and not in righteousness.\u201d
tn Heb \u201chouse of Jacob\u201d; TEV, CEV \u201cpeople of Israel.\u201d
tn Heb \u201ccause to remember\u201d; KJV, ASV \u201cmake mention of.\u201d"}, {"pk": 2843341, "translation": "NET", "book": 23, "chapter": 48, "verse": 2, "text": "Indeed, they live in the holy city; they trust in the God of Israel, whose name is the LORD who commands armies.", "comment": "tn Heb \u201cthey call themselves [or \u201care called\u201d] from the holy city.\u201d The precise meaning of the statement is uncertain. The Niphal of \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019) is combined with the preposition \u05de\u05b4\u05df (min) only here. When the Qal of \u05e7\u05b8\u05e8\u05b8\u05d0 is used with \u05de\u05b4\u05df, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, \u201cfrom the holy city they are summoned,\u201d meaning that they reside there.
tn Heb \u201clean on\u201d (so NASB, NRSV); NAB, NIV \u201crely on.\u201d"}, {"pk": 2843342, "translation": "NET", "book": 23, "chapter": 48, "verse": 3, "text": "\u201cI announced events beforehand, I issued the decrees and made the predictions; suddenly I acted and they came to pass.", "comment": "tn Heb \u201cthe former things beforehand I declared.\u201d
tn Heb \u201cand from my mouth they came forth and I caused them to be heard.\u201d"}, {"pk": 2843343, "translation": "NET", "book": 23, "chapter": 48, "verse": 4, "text": "I did this because I know how stubborn you are. Your neck muscles are like iron and your forehead like bronze.", "comment": "sn The image is that of a person who has tensed the muscles of the face and neck as a sign of resolute refusal.
tn The words \u201cI did this\u201d are supplied in the translation for stylistic reasons. In the Hebrew text v. 4 is subordinated to v. 3."}, {"pk": 2843344, "translation": "NET", "book": 23, "chapter": 48, "verse": 5, "text": "I announced them to you beforehand; before they happened, I predicted them for you, so you could never say, \u2018My image did these things, my idol, my cast image, decreed them.\u2019"}, {"pk": 2843345, "translation": "NET", "book": 23, "chapter": 48, "verse": 6, "text": "You have heard; now look at all the evidence! Will you not admit that what I say is true? From this point on I am announcing to you new events that are previously unrevealed and you do not know about.", "comment": "tn Heb \u201cgaze [at] all of it\u201d; KJV \u201csee all this.\u201d
tn Heb \u201cand hidden things, and you do not know them.\u201d
tn Heb \u201c[as for] you, will you not declare?\u201d"}, {"pk": 2843346, "translation": "NET", "book": 23, "chapter": 48, "verse": 7, "text": "Now they come into being, not in the past; before today you did not hear about them, so you could not say, \u2018Yes, I know about them.\u2019", "comment": "tn Heb \u201care created\u201d (so KJV, NASB, NIV, NRSV); NLT \u201cThey are brand new.\u201d
tn Heb \u201clook\u201d; KJV, NASB \u201cBehold.\u201d"}, {"pk": 2843347, "translation": "NET", "book": 23, "chapter": 48, "verse": 8, "text": "You did not hear, you do not know, you were not told beforehand. For I know that you are very deceitful; you were labeled a rebel from birth.", "comment": "tn Or \u201ccalled\u201d (KJV, NAB, NASB, NIV, NRSV).
tn Heb \u201cdeceiving, you deceive.\u201d The infinitive absolute precedes the finite verb for emphasis.
tn Heb \u201cbeforehand your ear did not open.\u201d"}, {"pk": 2843348, "translation": "NET", "book": 23, "chapter": 48, "verse": 9, "text": "For the sake of my reputation I hold back my anger; for the sake of my prestige I restrain myself from destroying you.", "comment": "tn Heb \u201cand my praise.\u201d \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an, \u201cfor the sake of\u201d) is understood by ellipsis (note the preceding line).
tn Heb \u201cfor the sake of my name\u201d (so NAB, NASB); NLT \u201cfor my own sake.\u201d
tn Heb \u201cI restrain [myself] concerning you not to cut you off.\u201d"}, {"pk": 2843349, "translation": "NET", "book": 23, "chapter": 48, "verse": 10, "text": "Look, I have refined you, but not as silver; I have purified you in the furnace of misery.", "comment": "tc The Hebrew text has \u05d1\u05bc\u05b0\u05d7\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 (b\u00ffkhartikha, \u201cI have chosen you\u201d), but the Qumran scroll 1QIsaa reads correctly \u05d1\u05d7\u05e0\u05ea\u05d9\u05db\u05d4 (\u201cI have tested you\u201d). The metallurgical background of the imagery suggests that purification through testing is the idea."}, {"pk": 2843350, "translation": "NET", "book": 23, "chapter": 48, "verse": 11, "text": "For my sake alone I will act, for how can I allow my name to be defiled? I will not share my glory with anyone else!", "comment": "sn See 42:8.
tn The Hebrew text repeats \u05dc\u05b0\u05de\u05b7\u05e2\u05b2\u05e0\u05b4\u05d9 (l\u00ffma\u2019ani, \u201cfor my sake\u201d) for emphasis.
tn The Hebrew text reads literally, \u201cfor how can it be defiled?\u201d The subject of the verb is probably \u201cname\u201d (v. 9)."}, {"pk": 2843351, "translation": "NET", "book": 23, "chapter": 48, "verse": 12, "text": "Listen to me, O Jacob, Israel, whom I summoned! I am the one; I am present at the very beginning and at the very end.", "comment": "tn Heb \u201cI [am] he, I [am the] first, also I [am the] last.\u201d"}, {"pk": 2843352, "translation": "NET", "book": 23, "chapter": 48, "verse": 13, "text": "Yes, my hand founded the earth; my right hand spread out the sky. I summon them; they stand together."}, {"pk": 2843353, "translation": "NET", "book": 23, "chapter": 48, "verse": 14, "text": "All of you, gather together and listen! Who among them announced these things? The LORD\u2019s ally will carry out his desire against Babylon; he will exert his power against the Babylonians.", "comment": "sn This probably refers to the idol gods (see v. 5).
tn Heb \u201cand his arm [against] the Babylonians.\u201d
tn Or \u201cfriend,\u201d or \u201ccovenant partner.\u201d sn The Lord\u2019s ally is a reference to Cyrus."}, {"pk": 2843354, "translation": "NET", "book": 23, "chapter": 48, "verse": 15, "text": "I, I have spoken \u2014 yes, I have summoned him; I lead him and he will succeed.", "comment": "tn Heb \u201cand his way will be prosperous.\u201d"}, {"pk": 2843355, "translation": "NET", "book": 23, "chapter": 48, "verse": 16, "text": "Approach me! Listen to this! From the very first I have not spoken in secret; when it happens, I am there.\u201d So now, the sovereign LORD has sent me, accompanied by his spirit.", "comment": "sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord\u2019s \u201cally\u201d mentioned in vv. 14\u201315.
tn Heb \u201cfrom the time of its occurring.\u201d"}, {"pk": 2843356, "translation": "NET", "book": 23, "chapter": 48, "verse": 17, "text": "This is what the LORD, your protector, says, the Holy One of Israel: \u201cI am the LORD your God, who teaches you how to succeed, who leads you in the way you should go.", "comment": "tn Heb \u201cyour redeemer.\u201d See the note at 41:14.
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843357, "translation": "NET", "book": 23, "chapter": 48, "verse": 18, "text": "If only you had obeyed my commandments, prosperity would have flowed to you like a river, deliverance would have come to you like the waves of the sea.", "comment": "tn Heb \u201cpaid attention to\u201d (so NASB, NIV, NRSV); TEV \u201chad listened to.\u201d
tn Heb \u201clike a river your peace would have been.\u201d \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.
tn Heb \u201cand your righteousness like the waves of the sea.\u201d \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah) probably refers here to divine deliverance from enemies. See v. 19."}, {"pk": 2843358, "translation": "NET", "book": 23, "chapter": 48, "verse": 19, "text": "Your descendants would have been as numerous as sand, and your children like its granules. Their name would not have been cut off and eliminated from my presence.", "comment": "tn Heb \u201clike sand\u201d; NCV \u201cas many as the grains of sand.\u201d
tn Heb \u201cand the issue from your inner parts.\u201d
tn Heb \u201cand his name would not be cut off and would not be destroyed from before me.\u201d"}, {"pk": 2843359, "translation": "NET", "book": 23, "chapter": 48, "verse": 20, "text": "Leave Babylon! Flee from the Babylonians! Announce it with a shout of joy! Make this known! Proclaim it throughout the earth! Say, \u2018The LORD protects his servant Jacob.", "comment": "tn Heb \u201credeems.\u201d See the note at 41:14.
tn Heb \u201cto the end of the earth\u201d (so KJV, NASB, NRSV)."}, {"pk": 2843360, "translation": "NET", "book": 23, "chapter": 48, "verse": 21, "text": "They do not thirst as he leads them through dry regions; he makes water flow out of a rock for them; he splits open a rock and water flows out.\u2019", "comment": "sn The translation above (present tense) assumes that this verse describes God\u2019s provision for returning Babylonian exiles (see v. 20; 35:6; 49:10) in terms reminiscent of the Exodus from Egypt (see Exod 17:6)."}, {"pk": 2843361, "translation": "NET", "book": 23, "chapter": 48, "verse": 22, "text": "There will be no prosperity for the wicked,\u201d says the LORD."}, {"pk": 2843362, "translation": "NET", "book": 23, "chapter": 49, "verse": 1, "text": "Listen to me, you coastlands! Pay attention, you people who live far away! The LORD summoned me from birth; he commissioned me when my mother brought me into the world.", "comment": "tn Heb \u201cfrom the inner parts of my mother he mentioned my name.\u201d
tn Or \u201cislands\u201d (NASB, NIV); NLT \u201cin far-off lands.\u201dsn The Lord\u2019s special servant, introduced in chap. 42, speaks here of his commission.
tn Heb \u201ccalled me from the womb.\u201d"}, {"pk": 2843363, "translation": "NET", "book": 23, "chapter": 49, "verse": 2, "text": "He made my mouth like a sharp sword, he hid me in the hollow of his hand; he made me like a sharpened arrow, he hid me in his quiver.", "comment": "sn The figurative language emphasizes the servant\u2019s importance as the Lord\u2019s effective instrument. The servant\u2019s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God\u2019s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.
tn Or perhaps, \u201cpolished\u201d (so KJV, ASV, NAB, NIV, NRSV); NASB \u201ca select arrow.\u201d"}, {"pk": 2843364, "translation": "NET", "book": 23, "chapter": 49, "verse": 3, "text": "He said to me, \u201cYou are my servant, Israel, through whom I will reveal my splendor.\u201d", "comment": "sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8\u20139; 44:1\u20132, 21; 45:4; 48:20), but in vv. 5\u20136 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal \u201cIsrael\u201d who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God\u2019s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God\u2019s law, Israel was to be a model of God\u2019s standards of justice to the surrounding nations (Deut 4:6\u20138). The sinful nation failed, but the servant, the ideal \u201cIsrael,\u201d will succeed by establishing justice throughout the earth."}, {"pk": 2843365, "translation": "NET", "book": 23, "chapter": 49, "verse": 4, "text": "But I thought, \u201cI have worked in vain; I have expended my energy for absolutely nothing.\u201d But the LORD will vindicate me; my God will reward me.", "comment": "tn Heb \u201cBut my justice is with the Lord, and my reward [or \u201cwage\u201d] with my God.\u201d
tn Heb \u201cfor nothing and emptiness.\u201d Synonyms are combined to emphasize the common idea.
tn Or \u201csaid\u201d (KJV, NASB, NIV, NRSV); NLT \u201cI replied.\u201d"}, {"pk": 2843366, "translation": "NET", "book": 23, "chapter": 49, "verse": 5, "text": "So now the LORD says, the one who formed me from birth to be his servant \u2014 he did this to restore Jacob to himself, so that Israel might be gathered to him; and I will be honored in the LORD\u2019s sight, for my God is my source of strength \u2014", "comment": "tn The words \u201che did this\u201d are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.
tn Heb \u201cfrom the womb\u201d (so KJV, NASB).
tn The vav (\u05d5) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, \u201cand so I might be honored.\u201d
tn Heb \u201cand my God is [perhaps, \u201chaving been\u201d] my strength.\u201d The disjunctive structure (vav [\u05d5] + subject + verb) is interpreted here as indicating a causal circumstantial clause."}, {"pk": 2843367, "translation": "NET", "book": 23, "chapter": 49, "verse": 6, "text": "he says, \u201cIs it too insignificant a task for you to be my servant, to reestablish the tribes of Jacob, and restore the remnant of Israel? I will make you a light to the nations, so you can bring my deliverance to the remote regions of the earth.\u201d", "comment": "tn See the note at 42:6.
sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
tn Heb \u201cthe protected [or \u201cpreserved\u201d] ones.\u201d
tn Heb \u201cbe\u201d (so KJV, ASV); CEV \u201cyou must take.\u201d"}, {"pk": 2843368, "translation": "NET", "book": 23, "chapter": 49, "verse": 7, "text": "This is what the LORD, the protector of Israel, their Holy One, says to the one who is despised and rejected by nations, a servant of rulers: \u201cKings will see and rise in respect, princes will bow down, because of the faithful LORD, the Holy One of Israel who has chosen you.\u201d", "comment": "tn Parallelism (see \u201crulers,\u201d \u201ckings,\u201d \u201cprinces\u201d) suggests that the singular \u05d2\u05bc\u05d5\u05b9\u05d9 (goy) be emended to a plural or understood in a collective sense (see 55:5).
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4.
tc The Hebrew text reads literally \u201cto [one who] despises life.\u201d It is preferable to read with the Qumran scroll 1QIsaa \u05dc\u05d1\u05d6\u05d5\u05d9, which should be vocalized as a passive participle, \u05dc\u05b4\u05d1\u05b0\u05d6\u05d5\u05bc\u05d9 (livzuy, \u201cto the one despised with respect to life\u201d [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 is a genitive of specification]). The consonantal sequence \u05d5\u05d9 was probably misread as \u05d4 in the MT tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases \u201cconvey a picture of lowliness, worthlessness, and helplessness.\u201d
tn MT\u2019s Piel participle (\u201cto the one who rejects\u201d) does not fit contextually. The form should be revocalized as a Pual, \u201cto the one rejected.\u201d
tn Heb \u201credeemer.\u201d See the note at 41:14.
tn For this sense of \u05e7\u05d5\u05bc\u05dd (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8."}, {"pk": 2843369, "translation": "NET", "book": 23, "chapter": 49, "verse": 8, "text": "This is what the LORD says: \u201cAt the time I decide to show my favor, I will respond to you; in the day of deliverance I will help you; I will protect you and make you a covenant mediator for people, to rebuild the land and to reassign the desolate property.", "comment": "tn Heb \u201ca covenant of people.\u201d A person cannot literally be a covenant; \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit) is probably metonymic here, indicating a covenant mediator. Here \u05e2\u05b8\u05dd (\u2019am, \u201cpeople\u201d) appears to refer to Israel. See the note at 42:6.
tn The Hiphil of \u05e7\u05d5\u05bc\u05dd (qum, \u201carise\u201d) is probably used here in the sense of \u201crebuild.\u201d
tn The \u201cland\u201d probably stands by metonymy for the ruins within it.
tn The translation assumes the verb is derived from the root \u05e0\u05b8\u05e6\u05b8\u05e8 (natsar, \u201cprotect\u201d). Some prefer to derive it from the root \u05d9\u05b8\u05e6\u05b8\u05e8 (yatsar, \u201cform\u201d)."}, {"pk": 2843370, "translation": "NET", "book": 23, "chapter": 49, "verse": 9, "text": "You will say to the prisoners, \u2018Come out,\u2019 and to those who are in dark dungeons, \u2018Emerge.\u2019 They will graze beside the roads; on all the slopes they will find pasture.", "comment": "tn Heb \u201cshow yourselves\u201d (so ASV, NAB, NASB).
tn Heb \u201cin darkness\u201d (so KJV, NAB, NASB, NIV, NRSV); NLT \u201cthe prisoners of darkness.\u201d
tn Heb \u201cto say.\u201d In the Hebrew text the infinitive construct is subordinated to what precedes."}, {"pk": 2843371, "translation": "NET", "book": 23, "chapter": 49, "verse": 10, "text": "They will not be hungry or thirsty; the sun\u2019s oppressive heat will not beat down on them, for one who has compassion on them will guide them; he will lead them to springs of water.", "comment": "tn Heb \u201cand the heat and the sun will not strike them.\u201d In Isa 35:7, its only other occurrence in the OT, \u05e9\u05c1\u05b8\u05e8\u05b8\u05d1 (sharav) stands parallel to \u201cparched ground\u201d and in contrast to \u201cpool.\u201d In later Hebrew and Aramaic it refers to \u201cdry heat, heat of the sun\u201d (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with \u201csun.\u201d"}, {"pk": 2843372, "translation": "NET", "book": 23, "chapter": 49, "verse": 11, "text": "I will make all my mountains into a road; I will construct my roadways.\u201d"}, {"pk": 2843373, "translation": "NET", "book": 23, "chapter": 49, "verse": 12, "text": "Look, they come from far away! Look, some come from the north and west, and others from the land of Sinim!", "comment": "tc The MT reads \u201cSinim\u201d here; the Dead Sea Scrolls read \u201cSyene,\u201d a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: \u201cSyene\u201d (NAB, NRSV); \u201cAswan\u201d (NIV); \u201cEgypt\u201d (NLT).sn The precise location of the land of Sinim is uncertain, but since the north and west are mentioned in the previous line, it was a probably located in the distant east or south."}, {"pk": 2843374, "translation": "NET", "book": 23, "chapter": 49, "verse": 13, "text": "Shout for joy, O sky! Rejoice, O earth! Let the mountains give a joyful shout! For the LORD consoles his people and shows compassion to the oppressed.", "comment": "tn Heb \u201chis\u201d (so KJV, NAB, NASB, NIV, NRSV).
tn Or \u201cO heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context."}, {"pk": 2843375, "translation": "NET", "book": 23, "chapter": 49, "verse": 14, "text": "\u201cZion said, \u2018The LORD has abandoned me, the sovereign master has forgotten me.\u2019", "comment": "tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2843376, "translation": "NET", "book": 23, "chapter": 49, "verse": 15, "text": "Can a woman forget her baby who nurses at her breast? Can she withhold compassion from the child she has borne? Even if mothers were to forget, I could never forget you!", "comment": "tn Heb \u201cthese\u201d (so ASV, NASB).
tn Heb \u201cso as not to have compassion on the son of her womb?\u201d
tn Heb \u201cher suckling\u201d; NASB \u201cher nursing child.\u201d
sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord\u2019s attachment to Zion is like a mother\u2019s attachment to her infant child, but even stronger."}, {"pk": 2843377, "translation": "NET", "book": 23, "chapter": 49, "verse": 16, "text": "Look, I have inscribed your name on my palms; your walls are constantly before me.", "comment": "tn Heb \u201cyou.\u201d Here the pronoun is put by metonymy for the person\u2019s name."}, {"pk": 2843378, "translation": "NET", "book": 23, "chapter": 49, "verse": 17, "text": "Your children hurry back, while those who destroyed and devastated you depart."}, {"pk": 2843379, "translation": "NET", "book": 23, "chapter": 49, "verse": 18, "text": "Look all around you! All of them gather to you. As surely as I live,\u201d says the LORD, \u201cyou will certainly wear all of them like jewelry; you will put them on as if you were a bride.", "comment": "tn Heb \u201cLift up around your eyes and see.\u201d"}, {"pk": 2843380, "translation": "NET", "book": 23, "chapter": 49, "verse": 19, "text": "Yes, your land lies in ruins; it is desolate and devastated. But now you will be too small to hold your residents, and those who devoured you will be far away.", "comment": "tn Heb \u201cIndeed your ruins and your desolate places, and the land of your destruction.\u201d This statement is abruptly terminated in the Hebrew text and left incomplete."}, {"pk": 2843381, "translation": "NET", "book": 23, "chapter": 49, "verse": 20, "text": "Yet the children born during your time of bereavement will say within your hearing, \u2018This place is too cramped for us, make room for us so we can live here.\u2019", "comment": "tn Heb \u201cme.\u201d The singular is collective.
tn Heb \u201cdraw near to me so I can dwell.\u201d"}, {"pk": 2843382, "translation": "NET", "book": 23, "chapter": 49, "verse": 21, "text": "Then you will think to yourself, \u2018Who bore these children for me? I was bereaved and barren, dismissed and divorced. Who raised these children? Look, I was left all alone; where did these children come from?\u2019\u201d", "comment": "tn Heb \u201cand you will say in your heart.\u201d
tn Or \u201cexiled and thrust away\u201d; NIV \u201cexiled and rejected.\u201d"}, {"pk": 2843383, "translation": "NET", "book": 23, "chapter": 49, "verse": 22, "text": "This is what the sovereign LORD says: \u201cLook I will raise my hand to the nations; I will raise my signal flag to the peoples. They will bring your sons in their arms and carry your daughters on their shoulders."}, {"pk": 2843384, "translation": "NET", "book": 23, "chapter": 49, "verse": 23, "text": "Kings will be your children\u2019s guardians; their princesses will nurse your children. With their faces to the ground they will bow down to you and they will lick the dirt on your feet. Then you will recognize that I am the LORD; those who wait patiently for me are not put to shame.", "comment": "tn Heb \u201cyour,\u201d but Zion here stands by metonymy for her children (see v. 22b).
tn Or \u201cat your feet\u201d (NAB, NIV); NLT \u201cfrom your feet.\u201d
tn Heb \u201cyou.\u201d See the preceding note."}, {"pk": 2843385, "translation": "NET", "book": 23, "chapter": 49, "verse": 24, "text": "Can spoils be taken from a warrior, or captives be rescued from a conqueror?", "comment": "tc The Hebrew text has \u05e6\u05b8\u05d3\u05b4\u05d9\u05e7 (tsadiq, \u201ca righteous [one]\u201d), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly \u05e2\u05e8\u05d9\u05e5 (\u201cviolent [one], tyrant\u201d; see v. 25)."}, {"pk": 2843386, "translation": "NET", "book": 23, "chapter": 49, "verse": 25, "text": "Indeed,\u201d says the LORD, \u201ccaptives will be taken from a warrior; spoils will be rescued from a conqueror. I will oppose your adversary and I will rescue your children."}, {"pk": 2843387, "translation": "NET", "book": 23, "chapter": 49, "verse": 26, "text": "I will make your oppressors eat their own flesh; they will get drunk on their own blood, as if it were wine. Then all humankind will recognize that I am the LORD, your deliverer, your protector, the powerful ruler of Jacob.\u201d", "comment": "tn Heb \u201cthe powerful [one] of Jacob.\u201d See 1:24.
tn Heb \u201cyour redeemer.\u201d See the note at 41:14.
tn Heb \u201cflesh\u201d (so KJV, NASB).
sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness."}, {"pk": 2843388, "translation": "NET", "book": 23, "chapter": 50, "verse": 1, "text": "This is what the LORD says: \u201cWhere is your mother\u2019s divorce certificate by which I divorced her? Or to which of my creditors did I sell you? Look, you were sold because of your sins; because of your rebellious acts I divorced your mother.", "comment": "sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.
sn The Lord admits he did divorce Zion, but that too was the result of the nation\u2019s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.
sn The Lord challenges the exiles (Zion\u2019s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt."}, {"pk": 2843389, "translation": "NET", "book": 23, "chapter": 50, "verse": 2, "text": "Why does no one challenge me when I come? Why does no one respond when I call? Is my hand too weak to deliver you? Do I lack the power to rescue you? Look, with a mere shout I can dry up the sea; I can turn streams into a desert, so the fish rot away and die from lack of water.", "comment": "tn Heb \u201cwith my rebuke.\u201d
tn Heb \u201cshort\u201d (so NAB, NASB, NIV).
sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: \u201cWhy did no one meet me when I came? Why did no one answer when I called?\u201d In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.
tn Heb \u201cthe fish stink from lack of water and die from thirst.\u201d
tn Or \u201cransom\u201d (NAB, NASB, NIV)."}, {"pk": 2843390, "translation": "NET", "book": 23, "chapter": 50, "verse": 3, "text": "I can clothe the sky in darkness; I can cover it with sackcloth.\u201d"}, {"pk": 2843391, "translation": "NET", "book": 23, "chapter": 50, "verse": 4, "text": "The sovereign LORD has given me the capacity to be his spokesman, so that I know how to help the weary. He wakes me up every morning; he makes me alert so I can listen attentively as disciples do.", "comment": "tn Heb \u201chas given to me a tongue of disciples.\u201dsn Verses 4-11 contain the third of the so-called servant songs, which depict the career of the Lord\u2019s special servant, envisioned as an ideal Israel (49:3) who rescues the exiles and fulfills God\u2019s purposes for the world. Here the servant alludes to opposition (something hinted at in 49:4), but also expresses his determination to persevere with the Lord\u2019s help.
tc Heb \u201cto know [?] the weary with a word.\u201d Comparing it with Arabic and Aramaic cognates yields the meaning of \u201chelp, sustain.\u201d Nevertheless, the meaning of \u05e2\u05d5\u05bc\u05ea (\u2019ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to \u05e2\u05b8\u05e0\u05d5\u05b9\u05ea (\u2019anot) from \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201canswer\u201d): \u201cso that I know how to respond kindly to the weary.\u201d Since the Qumran scroll 1QIsaa and the Vulgate support the MT reading, that reading is retained.
tn Heb \u201che arouses for me an ear, to hear like disciples.\u201d"}, {"pk": 2843392, "translation": "NET", "book": 23, "chapter": 50, "verse": 5, "text": "The sovereign LORD has spoken to me clearly; I have not rebelled, I have not turned back.", "comment": "tn Or perhaps, \u201cmakes me obedient.\u201d The text reads literally, \u201chas opened for me an ear.\u201d"}, {"pk": 2843393, "translation": "NET", "book": 23, "chapter": 50, "verse": 6, "text": "I offered my back to those who attacked, my jaws to those who tore out my beard; I did not hide my face from insults and spitting.", "comment": "tn Or perhaps, \u201cwho beat [me].\u201d"}, {"pk": 2843394, "translation": "NET", "book": 23, "chapter": 50, "verse": 7, "text": "But the sovereign LORD helps me, so I am not humiliated. For that reason I am steadfastly resolved; I know I will not be put to shame.", "comment": "tn Heb \u201cTherefore I set my face like flint.\u201d"}, {"pk": 2843395, "translation": "NET", "book": 23, "chapter": 50, "verse": 8, "text": "The one who vindicates me is close by. Who dares to argue with me? Let us confront each other! Who is my accuser? Let him challenge me!", "comment": "tn Heb \u201cLet us stand together!\u201d
tn Heb \u201clet him approach me\u201d; NAB, NIV \u201cLet him confront me.\u201d
tn Heb \u201cWho is the master of my judgment?\u201d"}, {"pk": 2843396, "translation": "NET", "book": 23, "chapter": 50, "verse": 9, "text": "Look, the sovereign LORD helps me. Who dares to condemn me? Look, all of them will wear out like clothes; a moth will eat away at them."}, {"pk": 2843397, "translation": "NET", "book": 23, "chapter": 50, "verse": 10, "text": "Who among you fears the LORD? Who obeys his servant? Whoever walks in deep darkness, without light, should trust in the name of the LORD and rely on his God.", "comment": "tn Heb \u201c[who] listens to the voice of his servant?\u201d The interrogative is understood by ellipsis (note the preceding line).
tn The plural indicates degree. Darkness may refer to exile and/or moral evil."}, {"pk": 2843398, "translation": "NET", "book": 23, "chapter": 50, "verse": 11, "text": "Look, all of you who start a fire and who equip yourselves with flaming arrows, walk in the light of the fire you started and among the flaming arrows you ignited! This is what you will receive from me: you will lie down in a place of pain.", "comment": "sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.
tn Heb \u201cfrom my hand\u201d (so NAB, NASB, NIV, NRSV).
sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.
tn Or perhaps, \u201cflame\u201d (so ASV).
tn The imperative is probably rhetorical and has a predictive force.
tn On the meaning of \u05d6\u05b4\u05d9\u05e7\u05d5\u05b9\u05ea (ziqot, \u201cflaming arrows\u201d), see HALOT 268 s.v. \u05d6\u05b4\u05d9\u05e7\u05d5\u05b9\u05ea.
tc Several more recent commentators have proposed an emendation of \u05de\u05b0\u05d0\u05b7\u05d6\u05bc\u05b0\u05e8\u05b5\u05d9 (m\u00ff\u2019azz\u00ffre, \u201cwho put on\u201d) to \u05de\u05b0\u05d0\u05b4\u05d9\u05e8\u05b4\u05d9 (m\u00ff\u2019iri, \u201cwho light\u201d). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV)."}, {"pk": 2843399, "translation": "NET", "book": 23, "chapter": 51, "verse": 1, "text": "\u201cListen to me, you who pursue godliness, who seek the LORD! Look at the rock from which you were chiseled, at the quarry from which you were dug!", "comment": "tn Heb \u201cthe excavation of the hole.\u201d
sn The \u201crock\u201d and \u201cquarry\u201d refer here to Abraham and Sarah, the progenitors of the nation.
tn Or \u201crighteousness\u201d (KJV, NASB, NIV, NRSV); NAB \u201cjustice\u201d; NLT \u201chope for deliverance.\u201d"}, {"pk": 2843400, "translation": "NET", "book": 23, "chapter": 51, "verse": 2, "text": "Look at Abraham, your father, and Sarah, who gave you birth. When I summoned him, he was a lone individual, but I blessed him and gave him numerous descendants.", "comment": "tn \u201cBless\u201d may here carry the sense of \u201cendue with potency, reproductive power.\u201d See Gen 1:28.
tn Heb \u201cand I made him numerous.\u201d
sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.
tn Heb \u201cone\u201d; NLT \u201cwas alone\u201d; TEV \u201cwas childless.\u201d"}, {"pk": 2843401, "translation": "NET", "book": 23, "chapter": 51, "verse": 3, "text": "Certainly the LORD will console Zion; he will console all her ruins. He will make her wilderness like Eden, her desert like the Garden of the LORD. Happiness and joy will be restored to her, thanksgiving and the sound of music.", "comment": "tn Heb \u201cfound in\u201d (so NAB, NASB, NIV, NRSV)."}, {"pk": 2843402, "translation": "NET", "book": 23, "chapter": 51, "verse": 4, "text": "Pay attention to me, my people! Listen to me, my people! For I will issue a decree, I will make my justice a light to the nations.", "comment": "tn Heb \u201cand my justice for a light to the nations I will cause to rest.\u201d
tn Or \u201ccertainly.\u201d
tn Heb \u201cinstruction [or \u201ca law\u201d] will go out from me.\u201d"}, {"pk": 2843403, "translation": "NET", "book": 23, "chapter": 51, "verse": 5, "text": "I am ready to vindicate, I am ready to deliver, I will establish justice among the nations. The coastlands wait patiently for me; they wait in anticipation for the revelation of my power.", "comment": "tn Heb \u201cmy righteousness [or \u201cvindication\u201d] is near.\u201d
tn Heb \u201cfor my arm\u201d (so NIV, NRSV).
tn Or \u201cislands\u201d (NIV); TEV \u201cDistant lands.\u201d
tn Heb \u201cand my arms will judge [on behalf of] nations.\u201d
tn Heb \u201cmy deliverance goes forth.\u201d"}, {"pk": 2843404, "translation": "NET", "book": 23, "chapter": 51, "verse": 6, "text": "Look up at the sky! Look at the earth below! For the sky will dissipate like smoke, and the earth will wear out like clothes; its residents will die like gnats. But the deliverance I give is permanent; the vindication I provide will not disappear.", "comment": "tn Heb \u201cmy deliverance.\u201d The same Hebrew word can also be translated \u201csalvation\u201d (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV \u201cvictory.\u201d
tn Heb \u201cwill be torn in pieces.\u201d The perfect indicates the certitude of the event, from the Lord\u2019s rhetorical perspective.
tn Heb \u201cwill not be shattered [or \u201cdismayed\u201d].\u201d
tn Heb \u201cmy righteousness [or \u201cvindication\u201d].\u201d"}, {"pk": 2843405, "translation": "NET", "book": 23, "chapter": 51, "verse": 7, "text": "Listen to me, you who know what is right, you people who are aware of my law! Don\u2019t be afraid of the insults of men; don\u2019t be discouraged because of their abuse!", "comment": "tn Heb \u201cpeople (who have) my law in their heart.\u201d"}, {"pk": 2843406, "translation": "NET", "book": 23, "chapter": 51, "verse": 8, "text": "For a moth will eat away at them like clothes; a clothes moth will devour them like wool. But the vindication I provide will be permanent; the deliverance I give will last.\u201d", "comment": "tn Heb \u201cmy vindication\u201d; many English versions \u201cmy righteousness\u201d; NRSV, TEV \u201cmy deliverance\u201d; CEV \u201cmy victory.\u201d"}, {"pk": 2843407, "translation": "NET", "book": 23, "chapter": 51, "verse": 9, "text": "Wake up! Wake up! Clothe yourself with strength, O arm of the LORD! Wake up as in former times, as in antiquity! Did you not smash the Proud One? Did you not wound the sea monster?", "comment": "tn Heb \u201cAre you not the one who smashed?\u201d The feminine singular forms agree grammatically with the feminine noun \u201carm.\u201d The Hebrew text has \u05b7\u05d4\u05de\u05bc\u05b7\u05d7\u05b0\u05e6\u05b6\u05d1\u05b6\u05ea (hammakhtsevet), from the verbal root \u05d7\u05b8\u05e6\u05b7\u05d1 (khatsav, \u201chew, chop\u201d). The Qumran scroll 1QIsaa has, probably correctly, \u05d4\u05de\u05d7\u05e6\u05ea, from the verbal root \u05de\u05b8\u05d7\u05b7\u05e5 (makhats, \u201csmash\u201d) which is used in Job 26:12 to describe God\u2019s victory over \u201cthe Proud One.\u201d
tn This title (\u05e8\u05b7\u05d4\u05b7\u05d1, rahav, \u201cproud one\u201d) is sometimes translated as a proper name: \u201cRahab\u201d (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible \u201cthe Proud One\u201d opposes God\u2019s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh\u2019s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).
tn The words \u201cdid you not\u201d are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, \u201cYes, you certainly did!\u201d
tn Hebrew \u05ea\u05bc\u05b7\u05e0\u05bc\u05b4\u05d9\u05df (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title \u201cProud One\u201d earlier in this verse.
tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action."}, {"pk": 2843408, "translation": "NET", "book": 23, "chapter": 51, "verse": 10, "text": "Did you not dry up the sea, the waters of the great deep? Did you not make a path through the depths of the sea, so those delivered from bondage could cross over?", "comment": "tn The Hebrew text reads literally, \u201cAre you not the one who dried up the sea, the waters of the great deep, who made\u2026?\u201d
tn Heb \u201cthe redeemed\u201d (so ASV, NASB, NIV, NRSV); KJV \u201cthe ransomed.\u201d"}, {"pk": 2843409, "translation": "NET", "book": 23, "chapter": 51, "verse": 11, "text": "Those whom the LORD has ransomed will return; they will enter Zion with a happy shout. Unending joy will crown them, happiness and joy will overwhelm them; grief and suffering will disappear.", "comment": "tn Heb \u201cgrief and groaning will flee.\u201d
tn Heb \u201covertake\u201d (so NIV); NASB \u201cthey will obtain.\u201d
tn Heb \u201c[will be] on their head[s].\u201d \u201cJoy\u201d may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom \u201cearth/dust on the head\u201d (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice."}, {"pk": 2843410, "translation": "NET", "book": 23, "chapter": 51, "verse": 12, "text": "\u201cI, I am the one who consoles you. Why are you afraid of mortal men, of mere human beings who are as short-lived as grass?", "comment": "tn Heb \u201cWho are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?\u201d The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction \u05d0\u05b7\u05ea\u05bc\u05b0\u05be\u05d4\u05b4\u05d9\u05d0 (\u2019at-hi\u2019) in vv. 9\u201310.
tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (\u05dd) is probably dittographic; note the mem at the beginning of the next word."}, {"pk": 2843411, "translation": "NET", "book": 23, "chapter": 51, "verse": 13, "text": "Why do you forget the LORD, who made you, who stretched out the sky and founded the earth? Why do you constantly tremble all day long at the anger of the oppressor, when he makes plans to destroy? Where is the anger of the oppressor?", "comment": "tn The question anticipates the answer, \u201cReady to disappear!\u201d See v. 14.
tn Or \u201cthe heavens\u201d (also in v. 16). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context.
tn Heb \u201cand that you forget.\u201d
tn Heb \u201cand that you tremble constantly all the day.\u201d"}, {"pk": 2843412, "translation": "NET", "book": 23, "chapter": 51, "verse": 14, "text": "The one who suffers will soon be released; he will not die in prison, he will not go hungry.", "comment": "tn Heb \u201cthe pit\u201d (so KJV); ASV, NAB \u201cdie and go down into the pit\u201d; NASB, NIV \u201cdungeon\u201d; NCV \u201cprison.\u201d
tn Heb \u201che will not lack his bread.\u201d
tn Heb \u201cwho is stooped over\u201d (under a burden)."}, {"pk": 2843413, "translation": "NET", "book": 23, "chapter": 51, "verse": 15, "text": "I am the LORD your God, who churns up the sea so that its waves surge. The LORD who commands armies is his name!"}, {"pk": 2843414, "translation": "NET", "book": 23, "chapter": 51, "verse": 16, "text": "I commission you as my spokesman; I cover you with the palm of my hand, to establish the sky and to found the earth, to say to Zion, \u2018You are my people.\u2019\u201d", "comment": "tn Heb \u201cwith the shadow of my hand.\u201d
tn The addressee (second masculine singular, as in vv. 13, 15) in this verse is unclear. The exiles are addressed in the immediately preceding verses (note the critical tone of vv. 12\u201313 and the reference to the exiles in v. 14). However, it seems unlikely that they are addressed in v. 16, for the addressee appears to be commissioned to tell Zion, who here represents the restored exiles, \u201cyou are my people.\u201d The addressee is distinct from the exiles. The language of v. 16a is reminiscent of 49:2 and 50:4, where the Lord\u2019s special servant says he is God\u2019s spokesman and effective instrument. Perhaps the Lord, having spoken to the exiles in vv. 1\u201315, now responds to this servant, who spoke just prior to this in 50:4\u201311.
tn Heb \u201cI place my words in your mouth.\u201d
tc The Hebrew text has \u05dc\u05b4\u05e0\u05b0\u05d8\u05b9\u05e2\u05b7 (lintoa\u2019, \u201cto plant\u201d). Several scholars prefer to emend this form to \u05dc\u05b4\u05e0\u05b0\u05d8\u05b9\u05ea (lintot) from \u05e0\u05b8\u05d8\u05b8\u05d4 (natah, \u201cto stretch out\u201d); see v. 13, as well as 40:22; 42:5; 44:24; 45:12; cf. NAB, NCV, NRSV. However, since the Qumran scroll 1QIsaa, LXX (and Aquila and Symmachus), and Vulgate support the MT reading, there is no need to emend the form. The interpretation is clear enough: Yahweh fixed the sky in its place.
tn The infinitives in v. 16b are most naturally understood as indicating the purpose of the divine actions described in v. 16a. The relationship of the third infinitive to the commission is clear enough \u2013 the Lord has made the addressee (his special servant?) his spokesman so that the latter might speak encouraging words to those in Zion. But how do the first two infinitives relate? The text seems to indicate that the Lord has commissioned the addressee so that the latter might create the universe! Perhaps creation imagery is employed metaphorically here to refer to the transformation that Jerusalem will experience (see 65:17\u201318)."}, {"pk": 2843415, "translation": "NET", "book": 23, "chapter": 51, "verse": 17, "text": "Wake up! Wake up! Get up, O Jerusalem! You drank from the cup the LORD passed to you, which was full of his anger! You drained dry the goblet full of intoxicating wine.", "comment": "tn Heb \u201cthe goblet, the cup [that causes] staggering, you drank, you drained.\u201d
tn Heb \u201c[you] who have drunk from the hand of the Lord the cup of his anger.\u201d"}, {"pk": 2843416, "translation": "NET", "book": 23, "chapter": 51, "verse": 18, "text": "There was no one to lead her among all the children she bore; there was no one to take her by the hand among all the children she raised."}, {"pk": 2843417, "translation": "NET", "book": 23, "chapter": 51, "verse": 19, "text": "These double disasters confronted you. But who feels sorry for you? Destruction and devastation, famine and sword. But who consoles you?", "comment": "tc The Hebrew text has \u05d0\u05b2\u05e0\u05b7\u05d7\u05b2\u05de\u05b5\u05da\u05b0 (\u2019anakhamekh), a first person form, but the Qumran scroll 1QIsaa reads correctly \u05d9\u05b4\u05e0\u05b7\u05d7\u05b2\u05de\u05b5\u05da\u05b0 (yinakhamekh), a third person form."}, {"pk": 2843418, "translation": "NET", "book": 23, "chapter": 51, "verse": 20, "text": "Your children faint; they lie at the head of every street like an antelope in a snare. They are left in a stupor by the LORD\u2019s anger, by the battle cry of your God.", "comment": "tn Heb \u201cthose who are full of the anger of the Lord, the shout [or \u201crebuke\u201d] of your God.\u201d"}, {"pk": 2843419, "translation": "NET", "book": 23, "chapter": 51, "verse": 21, "text": "So listen to this, oppressed one, who is drunk, but not from wine!"}, {"pk": 2843420, "translation": "NET", "book": 23, "chapter": 51, "verse": 22, "text": "This is what your sovereign master, the LORD your God, says: \u201cLook, I have removed from your hand the cup of intoxicating wine, the goblet full of my anger. You will no longer have to drink it.", "comment": "tn The Hebrew term translated \u201csovereign master\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201cthe goblet of the cup of my anger.\u201d
tn Heb \u201cthe cup of [= that causes] staggering\u201d (so ASV, NAB, NRSV); NASB \u201cthe cup of reeling.\u201d"}, {"pk": 2843421, "translation": "NET", "book": 23, "chapter": 51, "verse": 23, "text": "I will put it into the hand of your tormentors who said to you, \u2018Lie down, so we can walk over you.\u2019 You made your back like the ground, and like the street for those who walked over you.\u201d", "comment": "tn That is, to make them drink it."}, {"pk": 2843422, "translation": "NET", "book": 23, "chapter": 52, "verse": 1, "text": "Wake up! Wake up! Clothe yourself with strength, O Zion! Put on your beautiful clothes, O Jerusalem, holy city! For uncircumcised and unclean pagans will no longer invade you.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2843423, "translation": "NET", "book": 23, "chapter": 52, "verse": 2, "text": "Shake off the dirt! Get up, captive Jerusalem! Take off the iron chains around your neck, O captive daughter Zion!", "comment": "tn Heb \u201cShake yourself free from the dirt.\u201d
tc The Hebrew text has \u05e9\u05c2\u05bc\u05b0\u05d1\u05b4\u05d9 (sh\u00ffvi), which some understand as a feminine singular imperative from \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav, \u201csit\u201d). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsaa does indirectly). Some interpret this to mean \u201ctake your throne\u201d: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05bc\u05b8\u05d4 (sh\u00ffviyyah, \u201ccaptive\u201d), which appears in the parallel line."}, {"pk": 2843424, "translation": "NET", "book": 23, "chapter": 52, "verse": 3, "text": "For this is what the LORD says: \u201cYou were sold for nothing, and you will not be redeemed for money.\u201d"}, {"pk": 2843425, "translation": "NET", "book": 23, "chapter": 52, "verse": 4, "text": "For this is what the sovereign LORD says: \u201cIn the beginning my people went to live temporarily in Egypt; Assyria oppressed them for no good reason."}, {"pk": 2843426, "translation": "NET", "book": 23, "chapter": 52, "verse": 5, "text": "And now, what do we have here?\u201d says the LORD. \u201cIndeed my people have been carried away for nothing, those who rule over them taunt,\u201d says the LORD, \u201cand my name is constantly slandered all day long.", "comment": "tn Heb \u201cand now what [following the marginal reading (Qere)] to me here?\u201d
tn The verb appears to be a Hiphil form from the root \u05d9\u05b8\u05dc\u05b7\u05dc (yalal, \u201chowl\u201d), perhaps here in the sense of \u201cmock.\u201d Some emend the form to \u05d9\u05b0\u05d4\u05d5\u05b9\u05dc\u05bc\u05b8\u05dc\u05d5\u05b9 (y\u00ffhollalo) and understand a Polel form of the root \u05d4\u05b8\u05dc\u05b7\u05dc meaning here \u201cmock, taunt.\u201d
tn The verb is apparently a Hitpolal form (with assimilated tav, \u05ea) from the root \u05e0\u05b8\u05d0\u05b7\u05e5 (na\u2019ats), but GKC 151-52 \u00a755.b explains it as a mixed form, combining Pual and Hitpolel readings."}, {"pk": 2843427, "translation": "NET", "book": 23, "chapter": 52, "verse": 6, "text": "For this reason my people will know my name, for this reason they will know at that time that I am the one who says, \u2018Here I am.\u2019\u201d", "comment": "tn Heb \u201cin that day\u201d (so KJV, NASB, NIV, NRSV).
tn The verb is understood by ellipsis (note the preceding line)."}, {"pk": 2843428, "translation": "NET", "book": 23, "chapter": 52, "verse": 7, "text": "How delightful it is to see approaching over the mountains the feet of a messenger who announces peace, a messenger who brings good news, who announces deliverance, who says to Zion, \u201cYour God reigns!\u201d", "comment": "tn Or \u201chas become king.\u201d When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular \u05de\u05b8\u05dc\u05b7\u05da\u05b0 [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.
tn Heb \u201cHow delightful on the mountains.\u201d"}, {"pk": 2843429, "translation": "NET", "book": 23, "chapter": 52, "verse": 8, "text": "Listen, your watchmen shout; in unison they shout for joy, for they see with their very own eyes the LORD\u2019s return to Zion.", "comment": "tn Heb \u201ceye in eye\u201d; KJV, ASV \u201ceye to eye\u201d; NAB \u201cdirectly, before their eyes.\u201d
tn \u05e7\u05d5\u05b9\u05dc (qol, \u201cvoice\u201d) is used at the beginning of the verse as an interjection."}, {"pk": 2843430, "translation": "NET", "book": 23, "chapter": 52, "verse": 9, "text": "In unison give a joyful shout, O ruins of Jerusalem! For the LORD consoles his people; he protects Jerusalem.", "comment": "tn Or \u201credeems.\u201d See the note at 41:14."}, {"pk": 2843431, "translation": "NET", "book": 23, "chapter": 52, "verse": 10, "text": "The LORD reveals his royal power in the sight of all the nations; the entire earth sees our God deliver.", "comment": "tn Heb \u201clays bare\u201d; NLT \u201cwill demonstrate.\u201d
tn Heb \u201chis holy arm.\u201d This is a metonymy for his power.
tn Heb \u201cthe remote regions,\u201d which here stand for the extremities and everything in between.
tn Heb \u201cthe deliverance of our God.\u201d \u201cGod\u201d is a subjective genitive here."}, {"pk": 2843432, "translation": "NET", "book": 23, "chapter": 52, "verse": 11, "text": "Leave! Leave! Get out of there! Don\u2019t touch anything unclean! Get out of it! Stay pure, you who carry the LORD\u2019s holy items!", "comment": "tn Heb \u201cthe vessels of the Lord\u201d (so KJV, NAB)."}, {"pk": 2843433, "translation": "NET", "book": 23, "chapter": 52, "verse": 12, "text": "Yet do not depart quickly or leave in a panic. For the LORD goes before you; the God of Israel is your rear guard.", "comment": "tn Heb \u201cor go in flight\u201d; NAB \u201cleave in headlong flight.\u201d"}, {"pk": 2843434, "translation": "NET", "book": 23, "chapter": 52, "verse": 13, "text": "\u201cLook, my servant will succeed! He will be elevated, lifted high, and greatly exalted \u2014", "comment": "tn This piling up of synonyms emphasizes the degree of the servant\u2019s coming exaltation.
tn Heb \u201cact wisely,\u201d which by metonymy means \u201csucceed.\u201d"}, {"pk": 2843435, "translation": "NET", "book": 23, "chapter": 52, "verse": 14, "text": "(just as many were horrified by the sight of you) he was so disfigured he no longer looked like a man;", "comment": "tn Heb \u201csuch was the disfigurement.\u201d The noun \u05de\u05b4\u05e9\u05c1\u05b0\u05d7\u05b7\u05ea (mishkhat) occurs only here. It may be derived from the verbal root \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea (shakhat, \u201cbe ruined\u201d; see BDB 1007-8 s.v. \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea). The construct form appears here before a prepositional phrase (cf. GKC 421 \u00a7130.a).
tn Some witnesses read \u201chim,\u201d which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.
tn Heb \u201cfrom a man his appearance.\u201d The preposition \u05de\u05b4\u05df (min) here carries the sense \u201caway from,\u201d i.e., \u201cso as not to be.\u201d See BDB 583 s.v."}, {"pk": 2843436, "translation": "NET", "book": 23, "chapter": 52, "verse": 15, "text": "his form was so marred he no longer looked human \u2014 so now he will startle many nations. Kings will be shocked by his exaltation, for they will witness something unannounced to them, and they will understand something they had not heard about.", "comment": "tn Traditionally the verb \u05d9\u05b7\u05d6\u05bc\u05b6\u05d4 (yazzeh, a Hiphil stem) has been understood as a causative of \u05e0\u05b8\u05d6\u05b8\u05d4 (nazah, \u201cspurt, spatter\u201d) and translated \u201csprinkle.\u201d In this case the passage pictures the servant as a priest who \u201csprinkles\u201d (or spiritually cleanses) the nations. Though the verb \u05e0\u05b8\u05d6\u05b8\u05d4 does occur in the Hiphil with the meaning \u201csprinkle,\u201d the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 (\u2019alayv, \u201con him\u201d) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb \u201csprinkle,\u201d and take the servant as the object. Consequently some interpreters doubt the cultic idea of \u201csprinkling\u201d is present here. Some emend the text; others propose a homonymic root meaning \u201cspring, leap,\u201d which in the Hiphil could mean \u201ccause to leap, startle\u201d and would fit the parallelism of the verse nicely.
tn Heb \u201cand his form from the sons of men.\u201d The preposition \u05de\u05b4\u05df (min) here carries the sense \u201caway from,\u201d i.e., \u201cso as not to be.\u201d
tn This statement completes the sentence begun in v. 14a. The introductory \u05db\u05bc\u05b5\u05df (ken) answers to the introductory \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (ka\u2019asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.
tn Heb \u201cBecause of him kings will shut their mouths,\u201d i.e., be speechless."}, {"pk": 2843437, "translation": "NET", "book": 23, "chapter": 53, "verse": 1, "text": "Who would have believed what we just heard? When was the LORD\u2019s power revealed through him?", "comment": "sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1\u20136). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.
tn The first half of v. 1 is traditionally translated, \u201cWho has believed our report?\u201d or \u201cWho has believed our message?\u201d as if the group speaking is lamenting that no one will believe what they have to say. But that doesn\u2019t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase \u201cour report\u201d can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13\u201315.
tn Heb \u201cto whom\u201d (so KJV, NASB, NIV, NRSV).
tn Heb \u201cthe arm of the Lord.\u201d The \u201carm of the Lord\u201d is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9\u201310; 63:5\u20136). But Israel had not seen the Lord\u2019s military power at work in the servant."}, {"pk": 2843438, "translation": "NET", "book": 23, "chapter": 53, "verse": 2, "text": "He sprouted up like a twig before God, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him.", "comment": "tn Heb \u201cbefore him.\u201d Some suggest an emendation to \u201cbefore us.\u201d If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40\u201366 (NCBC), 173-74.
sn The metaphor in this verse suggests insignificance.
tn Heb \u201cthat we might see him.\u201d The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 \u00a7166.a.
tn Heb \u201cthat we should desire him.\u201d The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 \u00a7166.a."}, {"pk": 2843439, "translation": "NET", "book": 23, "chapter": 53, "verse": 3, "text": "He was despised and rejected by people, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant.", "comment": "tn Heb \u201clike a hiding of the face from him,\u201d i.e., \u201clike one before whom the face is hidden\u201d (see BDB 712 s.v. \u05de\u05b7\u05e1\u05b0\u05ea\u05bc\u05b5\u05e8).
sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
tn Heb \u201clacking of men.\u201d If the genitive is taken as specifying (\u201clacking with respect to men\u201d), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., \u201cone lacking among men\u201d). In this case one could translate, \u201che was a transient\u201d (cf. the use of \u05d7\u05b8\u05d3\u05b5\u05dc [khadel] in Ps 39:5 HT [39:4 ET])."}, {"pk": 2843440, "translation": "NET", "book": 23, "chapter": 53, "verse": 4, "text": "But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done.", "comment": "sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11\u201312 make clear.
tn The words \u201cfor something he had done\u201d are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger."}, {"pk": 2843441, "translation": "NET", "book": 23, "chapter": 53, "verse": 5, "text": "He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.", "comment": "tn The preposition \u05de\u05b4\u05df (min) has a causal sense (translated \u201cbecause of\u201d) here and in the following clause.
tn Heb \u201cthe punishment of our peace [was] on him.\u201d \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom, \u201cpeace\u201d) is here a genitive of result, i.e., \u201cpunishment that resulted in our peace.\u201d
sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant\u2019s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here."}, {"pk": 2843442, "translation": "NET", "book": 23, "chapter": 53, "verse": 6, "text": "All of us had wandered off like sheep; each of us had strayed off on his own path, but the LORD caused the sin of all of us to attack him.", "comment": "tn Elsewhere the Hiphil of \u05e4\u05b8\u05d2\u05b7\u05e2 (paga\u2019) means \u201cto intercede verbally\u201d (Jer 15:11; 36:25) or \u201cto intervene militarily\u201d (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, \u201cencounter, meet, touch.\u201d The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -\u05d1\u05bc\u05b0 (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object \u2013 the Lord makes \u201csin\u201d attack \u201chim\u201d (note that the object attacked is introduced by the preposition -\u05d1\u05bc\u05b0. In their sin the group was like sheep who had wandered from God\u2019s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack."}, {"pk": 2843443, "translation": "NET", "book": 23, "chapter": 53, "verse": 7, "text": "He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.", "comment": "tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, \u201cthough he humbled himself.\u201d
sn This verse emphasizes the servant\u2019s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and \u05d8\u05b6\u05d1\u05b7\u05d7 (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11)."}, {"pk": 2843444, "translation": "NET", "book": 23, "chapter": 53, "verse": 8, "text": "He was led away after an unjust trial \u2014 but who even cared? Indeed, he was cut off from the land of the living; because of the rebellion of his own people he was wounded.", "comment": "tn The precise meaning of this line is uncertain. The present translation assumes that \u05de\u05b4\u05df (min) here has an instrumental sense (\u201cby, through\u201d) and understands \u05e2\u05b9\u05e6\u05b6\u05e8 \u05d5\u05bc\u05de\u05b4\u05de\u05bc\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (\u2019otser umimmishpat, \u201ccoercion and legal decision\u201d) as a hendiadys meaning \u201ccoercive legal decision,\u201d thus \u201can unjust trial.\u201d Other interpretive options include: (1) \u201cwithout [for this sense of \u05de\u05b4\u05df, see BDB 578 s.v. 1.b] hindrance and proper judicial process,\u201d i.e., \u201cunfairly and with no one to defend him,\u201d (2) \u201cfrom [in the sense of \u201cafter,\u201d see BDB 581 s.v. 4.b] arrest and judgment.\u201d
tn The Hebrew text reads \u201cmy people,\u201d a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsaa \u05e2\u05de\u05d5 (\u201chis people\u201d). In this case, the group speaking in these verses is identified as the servant\u2019s people (compare \u05e4\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b5\u05e0\u05d5\u05bc [p\u00ffsha\u2019enu, \u201cour rebellious deeds\u201d] in v. 5 with \u05e4\u05bc\u05b6\u05e9\u05c1\u05b7\u05e2 \u05e2\u05b7\u05de\u05bc\u05b4\u05d9 [pesha\u2019 \u2019ammi, \u201cthe rebellion of his people\u201d] in v. 8).
sn The \u201cland of the living\u201d is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23\u201327.
tn Heb \u201cand his generation, who considers?\u201d (NASB similar). Some understand \u201chis generation\u201d as a reference to descendants. In this case the question would suggest that he will have none. However, \u05d0\u05b6\u05ea (\u2019et) may be taken here as specifying a new subject (see BDB 85 s.v. I \u05d0\u05b5\u05ea 3). If \u201chis generation\u201d refers to the servant\u2019s contemporary generation, one may then translate, \u201cAs for his contemporary generation, who took note?\u201d The point would be that few were concerned about the harsh treatment he received."}, {"pk": 2843445, "translation": "NET", "book": 23, "chapter": 53, "verse": 9, "text": "They intended to bury him with criminals, but he ended up in a rich man\u2019s tomb, because he had committed no violent deeds, nor had he spoken deceitfully.", "comment": "tn If the second line is antithetical, then \u05e2\u05b7\u05dc (\u2019al) is probably causal here, explaining why the servant was buried in a rich man\u2019s tomb, rather than that of criminal. If the first two lines are synonymous, then \u05e2\u05b7\u05dc is probably concessive: \u201ceven though\u2026.\u201d
tn Heb \u201cone assigned his grave with criminals.\u201d The subject of the singular is impersonal; English typically uses \u201cthey\u201d in such constructions.
tn This line reads literally, \u201cand with the rich in his death.\u201d \u05d1\u05bc\u05b0\u05de\u05b9\u05ea\u05b8\u05d9\u05d5 (b\u00ffmotayv) combines a preposition, a plural form of the noun \u05de\u05d5\u05b9\u05ea (mot), and a third masculine singular suffix. The plural of the noun is problematic and the \u05d9\u05d5 may be the result of virtual dittography. The form should probably be emended to \u05d1\u05bc\u05b8\u05de\u05b8\u05ea\u05d5\u05b9 (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note \u201chis grave\u201d and \u201cin his death\u201d), but \u201ccriminals\u201d and \u201cthe rich\u201d hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend \u05e2\u05b8\u05e9\u05c1\u05b4\u05d9\u05e8 (\u2019ashir, \u201crich\u201d) to \u05e2\u05b8\u05e9\u05c2\u05b5\u05d9 \u05e8\u05b8\u05e2 (\u2019ase ra\u2019, \u201cdoers of evil\u201d) but the absence of the ayin (\u05e2) is not readily explained in this graphic environment. Others suggest an emendation to \u05e9\u05c2\u05b0\u05e2\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd (s\u00ff\u2019irim, \u201che-goats, demons\u201d), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate \u05e2\u05b8\u05e9\u05c1\u05b4\u05d9\u05e8 (\u2019ashir) to an alleged Arabic cognate meaning \u201cmob.\u201d See HALOT 896 s.v. \u05e2\u05b8\u05e9\u05c1\u05b4\u05d9\u05e8. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant\u2019s burial in a rich man\u2019s tomb, in contrast to a criminal\u2019s burial, was appropriate, for he had done nothing wrong."}, {"pk": 2843446, "translation": "NET", "book": 23, "chapter": 53, "verse": 10, "text": "Though the LORD desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the LORD\u2019s purpose will be accomplished through him.", "comment": "sn The idiomatic and stereotypical language emphasizes the servant\u2019s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13\u201316.
tn The meaning of this line is uncertain. It reads literally, \u201cif you/she makes, a reparation offering, his life.\u201d The verb \u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, \u201cif he [literally, \u201chis life\u201d] makes a reparation offering.\u201d sn What constitutes the servant\u2019s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people\u2019s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord\u2019s favor."}, {"pk": 2843447, "translation": "NET", "book": 23, "chapter": 53, "verse": 11, "text": "Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. \u201cMy servant will acquit many, for he carried their sins.", "comment": "tn The circumstantial clause (note the vav [\u05d5] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
tn Heb \u201che will be satisfied by his knowledge,\u201d i.e., \u201cwhen he knows.\u201d The preposition is understood as temporal and the suffix as a subjective genitive. Some take \u05d1\u05bc\u05b0\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05d5\u05b9 (b\u00ffda\u2019to, \u201cby his knowledge\u201d) with what follows and translate \u201cby knowledge of him,\u201d understanding the preposition as instrumental and the suffix as objective.
sn The song ends as it began (cf. 52:13\u201315), with the Lord announcing the servant\u2019s vindication and exaltation.
tn Heb \u201che will acquit, a righteous one, my servant, many.\u201d \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb \u05d9\u05b7\u05e6\u05b0\u05d3\u05bc\u05b4\u05d9\u05e7, yatsdiq). The precise meaning of the verb (the Hiphil of \u05e6\u05b8\u05d3\u05b7\u05e7, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of \u201cmake righteous\u201d in a legal sense, i.e., \u201cpronounce innocent, acquit\u201d (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean \u201crender justice\u201d (as a royal function, see 2 Sam 15:4; Ps 82:3), \u201cconcede\u201d (Job 27:5), \u201cvindicate\u201d (Isa 50:8), and \u201clead to righteousness\u201d (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people\u2019s sins, the servant is able to \u201cacquit\u201d them. sn Some (e.g., H. M. Orlinsky, \u201cThe So-called \u2018Suffering Servant\u2019 in Isaiah 53,22,\u201d VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God\u2019s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!"}, {"pk": 2843448, "translation": "NET", "book": 23, "chapter": 53, "verse": 12, "text": "So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.\u201d", "comment": "sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
tn The Hiphil of \u05e4\u05bc\u05b8\u05d2\u05b7\u05e2 (paga\u2019) can mean \u201ccause to attack\u201d (v. 6), \u201curge, plead verbally\u201d (Jer 15:11; 36:25), or \u201cintervene militarily\u201d (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.
tn Heb \u201cbecause he laid bare his life\u201d; traditionally, ASV \u201cbecause he (+ hath KJV) poured out his soul (life NIV) unto death.\u201d
tn Scholars have debated the precise meaning of the term \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are \u201cmuch\u201d/\u201cmany\u201d and \u201cgreat\u201d (HALOT 1171-72 s.v. I \u05e8\u05b7\u05d1). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13\u201353:12 (articular and plural) it signifies an inclusive meaning: \u201cthe majority\u201d or \u201cthe multitude\u201d (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with \u05e2\u05b2\u05e6\u05d5\u05bc\u05de\u05b4\u05d9\u05dd (\u2019atsumim), which normally signifies \u201cnumerous\u201d or \u201clarge\u201d or \u201cpowerful\u201d (through large numbers). Like \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: \u201cYahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the \u201cpeace\u201d resulting from Yahweh\u2019s victory and the Servant\u2019s suffering\u201d (John W. Olley, \u201c\u2018The Many\u2019: How Is Isa 53,12a to Be Understood,\u201d Bib 68 [1987]: 330-56)."}, {"pk": 2843449, "translation": "NET", "book": 23, "chapter": 54, "verse": 1, "text": "\u201cShout for joy, O barren one who has not given birth! Give a joyful shout and cry out, you who have not been in labor! For the children of the desolate one are more numerous than the children of the married woman,\u201d says the LORD."}, {"pk": 2843450, "translation": "NET", "book": 23, "chapter": 54, "verse": 2, "text": "Make your tent larger, stretch your tent curtains farther out! Spare no effort, lengthen your ropes, and pound your stakes deep.", "comment": "tn Heb \u201cthe curtains of our dwelling places let them stretch out.\u201d
tn Heb \u201cyour stakes strengthen.\u201d"}, {"pk": 2843451, "translation": "NET", "book": 23, "chapter": 54, "verse": 3, "text": "For you will spread out to the right and to the left; your children will conquer nations and will resettle desolate cities.", "comment": "tn Or \u201ctake possession of\u201d; NAB \u201cshall dispossess.\u201d"}, {"pk": 2843452, "translation": "NET", "book": 23, "chapter": 54, "verse": 4, "text": "Don\u2019t be afraid, for you will not be put to shame! Don\u2019t be intimidated, for you will not be humiliated! You will forget about the shame you experienced in your youth; you will no longer remember the disgrace of your abandonment.", "comment": "tn Another option is to translate, \u201cthe disgrace of our widowhood\u201d (so NRSV). However, the following context (vv. 6\u20137) refers to Zion\u2019s husband, the Lord, abandoning her, not dying. This suggests that an \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05e0\u05b8\u05d4 (\u2019almanah) was a woman who had lost her husband, whether by death or abandonment.
tn Or \u201cembarrassed\u201d; NASB \u201chumiliated\u2026disgraced.\u201d"}, {"pk": 2843453, "translation": "NET", "book": 23, "chapter": 54, "verse": 5, "text": "For your husband is the one who made you \u2014 the LORD who commands armies is his name. He is your protector, the Holy One of Israel. He is called \u201cGod of the entire earth.\u201d", "comment": "tn Or \u201credeemer.\u201d See the note at 41:14.
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843454, "translation": "NET", "book": 23, "chapter": 54, "verse": 6, "text": "\u201cIndeed, the LORD will call you back like a wife who has been abandoned and suffers from depression, like a young wife when she has been rejected,\u201d says your God.", "comment": "tn Heb \u201clike a woman abandoned and grieved in spirit.\u201d"}, {"pk": 2843455, "translation": "NET", "book": 23, "chapter": 54, "verse": 7, "text": "\u201cFor a short time I abandoned you, but with great compassion I will gather you.", "comment": "tn Or \u201cforsook\u201d (NASB)."}, {"pk": 2843456, "translation": "NET", "book": 23, "chapter": 54, "verse": 8, "text": "In a burst of anger I rejected you momentarily, but with lasting devotion I will have compassion on you,\u201d says your protector, the LORD.", "comment": "tn According to BDB 1009 s.v. \u05e9\u05c1\u05b6\u05d8\u05b6\u05e3 the noun \u05e9\u05c1\u05b6\u05e6\u05b6\u05e3 here is an alternate form of \u05e9\u05c1\u05b6\u05d8\u05b6\u05e3 (shetef, \u201cflood\u201d). Some relate the word to an alleged Akkadian cognate meaning \u201cstrength.\u201d
tn Heb \u201cI hid my face from you.\u201d
tn Or \u201credeemer.\u201d See the note at 41:14."}, {"pk": 2843457, "translation": "NET", "book": 23, "chapter": 54, "verse": 9, "text": "\u201cAs far as I am concerned, this is like in Noah\u2019s time, when I vowed that the waters of Noah\u2019s flood would never again cover the earth. In the same way I have vowed that I will not be angry at you or shout at you.", "comment": "tn Heb \u201cthe waters of Noah\u201d (so NAB, NIV, NRSV).
tc The Hebrew text reads literally, \u201cFor [or \u201cindeed\u201d] the waters of Noah [is] this to me.\u201d \u05db\u05bc\u05b4\u05d9\u05be\u05de\u05b5\u05d9 (ki-me, \u201cfor the waters of\u201d) should be emended to \u05db\u05bc\u05b0\u05de\u05b5\u05d9 (k\u00ffmey, \u201clike the days of\u201d), which is supported by the Qumran scroll 1QIsaa and all the ancient versions except LXX."}, {"pk": 2843458, "translation": "NET", "book": 23, "chapter": 54, "verse": 10, "text": "Even if the mountains are removed and the hills displaced, my devotion will not be removed from you, nor will my covenant of friendship be displaced,\u201d says the LORD, the one who has compassion on you.", "comment": "tn Heb \u201cpeace\u201d (so many English versions); NLT \u201cof blessing.\u201d"}, {"pk": 2843459, "translation": "NET", "book": 23, "chapter": 54, "verse": 11, "text": "\u201cO afflicted one, driven away, and unconsoled! Look, I am about to set your stones in antimony and I lay your foundation with lapis-lazuli.", "comment": "tn Or, more literally, \u201cwindblown, storm tossed.\u201d"}, {"pk": 2843460, "translation": "NET", "book": 23, "chapter": 54, "verse": 12, "text": "I will make your pinnacles out of gems, your gates out of beryl, and your outer wall out of beautiful stones.", "comment": "tn Heb \u201cdelightful\u201d; KJV \u201cpleasant.\u201d
tn Heb \u201cborder\u201d (so ASV); NASB \u201cyour entire wall.\u201d
tn Perhaps, \u201crubies\u201d (so ASV, NAB, NIV, NRSV, NLT).
tn On the meaning of \u05d0\u05b6\u05e7\u05b0\u05d3\u05bc\u05b8\u05d7 (\u2019eqdakh), which occurs only here, see HALOT 82 s.v."}, {"pk": 2843461, "translation": "NET", "book": 23, "chapter": 54, "verse": 13, "text": "All your children will be followers of the LORD, and your children will enjoy great prosperity.", "comment": "tn Heb \u201cand great [will be] the peace of your sons.\u201d"}, {"pk": 2843462, "translation": "NET", "book": 23, "chapter": 54, "verse": 14, "text": "You will be reestablished when I vindicate you. You will not experience oppression; indeed, you will not be afraid. You will not be terrified, for nothing frightening will come near you.", "comment": "tn Heb \u201cit,\u201d i.e., the \u201cterror\u201d just mentioned.
tn Heb \u201cin righteousness [or \u201cvindication\u201d] you will be established.\u201d The precise meaning of \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah) here is uncertain. It could mean \u201crighteousness, justice,\u201d indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means \u201cdeliverance, vindication\u201d here.
tn Heb \u201cBe far from oppression!\u201d The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 \u00a7110.c.
tn Heb \u201cfrom terror.\u201d The rhetorical command, \u201cbe far\u201d is understood by ellipsis here. Note the preceding context."}, {"pk": 2843463, "translation": "NET", "book": 23, "chapter": 54, "verse": 15, "text": "If anyone dares to challenge you, it will not be my doing! Whoever tries to challenge you will be defeated.", "comment": "tn The infinitive absolute precedes the finite verb here for emphasis.
tn Heb \u201cwill fall over you.\u201d The expression \u05e0\u05b8\u05e4\u05b7\u05dc \u05e2\u05b7\u05dc (nafal \u2019al) can mean \u201cattack,\u201d but here it means \u201cfall over to,\u201d i.e., \u201csurrender to.\u201d"}, {"pk": 2843464, "translation": "NET", "book": 23, "chapter": 54, "verse": 16, "text": "Look, I create the craftsman, who fans the coals into a fire and forges a weapon. I create the destroyer so he might devastate.", "comment": "tn Heb \u201cwho brings out an implement for his work.\u201d"}, {"pk": 2843465, "translation": "NET", "book": 23, "chapter": 54, "verse": 17, "text": "No weapon forged to be used against you will succeed; you will refute everyone who tries to accuse you. This is what the LORD will do for his servants \u2014 I will vindicate them,\u201d says the LORD.", "comment": "tn Heb \u201cthis is the inheritance of the servants of the Lord, and their vindication from me.\u201d
tn Heb \u201cand every tongue that rises up for judgment with you will prove to be guilty.\u201d"}, {"pk": 2843466, "translation": "NET", "book": 23, "chapter": 55, "verse": 1, "text": "\u201cHey, all who are thirsty, come to the water! You who have no money, come! Buy and eat! Come! Buy wine and milk without money and without cost!", "comment": "tn The Hebrew term \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe, ah\u201d) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience\u2019s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.
sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: \u201cCome and take freely what you normally have to pay for.\u201d"}, {"pk": 2843467, "translation": "NET", "book": 23, "chapter": 55, "verse": 2, "text": "Why pay money for something that will not nourish you? Why spend your hard-earned money on something that will not satisfy? Listen carefully to me and eat what is nourishing! Enjoy fine food!", "comment": "tn Heb \u201cfor what is not food.\u201d
tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.
tn Heb \u201cyour labor,\u201d which stands by metonymy for that which one earns.
tn The interrogative particle and the verb \u201cspend\u201d are understood here by ellipsis (note the preceding line).
tn Heb \u201cLet your appetite delight in fine food.\u201dsn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3\u20136).
tn Heb \u201cgood\u201d (so NASB, NIV, NRSV)."}, {"pk": 2843468, "translation": "NET", "book": 23, "chapter": 55, "verse": 3, "text": "Pay attention and come to me! Listen, so you can live! Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises I made to David.", "comment": "tn Or \u201can eternal covenant with.\u201d
tn The jussive with vav (\u05d5) conjunctive following the imperative indicates purpose/result.sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4\u20135, 13, and Deut 30:6, 15, 19\u201320).
tn Heb \u201cthe reliable expressions of loyalty of David.\u201d The syntactical relationship of \u05d7\u05b7\u05e1\u05b0\u05d3\u05b5\u05d9 (khasde, \u201cexpressions of loyalty\u201d) to the preceding line is unclear. If the term is appositional to \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (b\u00ffrit, \u201ccovenant\u201d), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take \u05d7\u05b7\u05e1\u05b0\u05d3\u05b5\u05d9 (khasde) as an adverbial accusative and to translate \u201caccording to the reliable covenantal promises.\u201d In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David\u2019s international prominence to what Israel will experience, favors this view. In all three of these interpretations, \u201cDavid\u201d is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: \u201cThen I will make an unconditional covenantal promise to you, because of David\u2019s faithful acts of covenantal loyalty.\u201d"}, {"pk": 2843469, "translation": "NET", "book": 23, "chapter": 55, "verse": 4, "text": "Look, I made him a witness to nations, a ruler and commander of nations.\u201d", "comment": "sn Ideally the Davidic king was to testify to the nations of God\u2019s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84."}, {"pk": 2843470, "translation": "NET", "book": 23, "chapter": 55, "verse": 5, "text": "Look, you will summon nations you did not previously know; nations that did not previously know you will run to you, because of the LORD your God, the Holy One of Israel, for he bestows honor on you.", "comment": "sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4.
tn Heb \u201ca nation,\u201d but the singular is collective here, as the plural verbs that follow indicate.
tn Heb \u201ca nation,\u201d but the singular is collective here, as the plural verbs in the next line indicate (note that both \u201cknow\u201d and \u201crun\u201d are third plural forms)."}, {"pk": 2843471, "translation": "NET", "book": 23, "chapter": 55, "verse": 6, "text": "Seek the LORD while he makes himself available; call to him while he is nearby!", "comment": "tn Heb \u201cwhile he allows himself to be found.\u201d The Niphal form has a tolerative force here."}, {"pk": 2843472, "translation": "NET", "book": 23, "chapter": 55, "verse": 7, "text": "The wicked need to abandon their lifestyle and sinful people their plans. They should return to the LORD, and he will show mercy to them, and to their God, for he will freely forgive them.", "comment": "tn The imperfect with vav (\u05d5) conjunctive after the jussive indicates purpose/result.
tn Heb \u201clet him return.\u201d The singular is collective, meaning \u201clet them.\u201d
tn Heb \u201cand the man of evil his thoughts.\u201d The singular is collective.
tn Heb \u201cLet the wicked one abandon his way.\u201d The singular is collective.
sn The appeal and promise of vv. 6\u20137 echoes the language of Deut 4:25\u201331; 30:1\u201310; and 1 Kgs 8:46\u201353, all of which anticipate the exile and speak of the prerequisites for restoration."}, {"pk": 2843473, "translation": "NET", "book": 23, "chapter": 55, "verse": 8, "text": "\u201cIndeed, my plans are not like your plans, and my deeds are not like your deeds,", "comment": "tn Heb \u201care not.\u201d \u201cLike\u201d is interpretive, but v. 9 indicates that a comparison is in view.
tn Heb \u201care not.\u201d \u201cLike\u201d is interpretive, but v. 9 indicates that a comparison is in view.
tn Or \u201cthoughts\u201d (so many English versions).
tn Or \u201cFor\u201d (KJV, NAB, NASB, NIV).
tn Heb \u201cways\u201d (so many English versions)."}, {"pk": 2843474, "translation": "NET", "book": 23, "chapter": 55, "verse": 9, "text": "for just as the sky is higher than the earth, so my deeds are superior to your deeds and my plans superior to your plans.", "comment": "tn Heb \u201cways\u201d (so many English versions).
tn Heb \u201care higher than.\u201d
tn Or \u201cthoughts\u201d (so many English versions).
tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context."}, {"pk": 2843475, "translation": "NET", "book": 23, "chapter": 55, "verse": 10, "text": "The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.", "comment": "tn This verse begins in the Hebrew text with \u05db\u05bc\u05b4\u05d9 \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (ki ka\u2019asher, \u201cfor, just as\u201d), which is completed by \u05db\u05bc\u05b5\u05df (ken, \u201cso, in the same way\u201d) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation."}, {"pk": 2843476, "translation": "NET", "book": 23, "chapter": 55, "verse": 11, "text": "In the same way, the promise that I make does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend.\u201d", "comment": "tn Heb \u201cso is the word which goes out from my mouth, it does not return to empty.\u201d \u201cWord\u201d refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12\u201313).
tn Heb \u201cbut it accomplishes what I desire, and succeeds [on the mission] which I send it.\u201dsn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3\u20135, 7b) and after (vv. 12\u201313) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God\u2019s promises are reliable. In contrast to human plans (or \u201cthoughts\u201d), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or \u201cways\u201d), which are evil and lead to destruction (Prov 1:15\u201319; 3:31\u201333; 4:19), God\u2019s plans are realized and his deeds accomplish something positive."}, {"pk": 2843477, "translation": "NET", "book": 23, "chapter": 55, "verse": 12, "text": "Indeed you will go out with joy; you will be led along in peace; the mountains and hills will give a joyful shout before you, and all the trees in the field will clap their hands."}, {"pk": 2843478, "translation": "NET", "book": 23, "chapter": 55, "verse": 13, "text": "Evergreens will grow in place of thorn bushes, firs will grow in place of nettles; they will be a monument to the LORD, a permanent reminder that will remain.", "comment": "tn Heb \u201cto the Lord for a name.\u201d For \u05e9\u05c1\u05b5\u05dd (shem) used in the sense of \u201cmonument,\u201d see also 56:5, where it stands parallel to \u05d9\u05b8\u05d3 (yad).
tn Or, more literally, \u201ca permanent sign that will not be cut off.\u201d"}, {"pk": 2843479, "translation": "NET", "book": 23, "chapter": 56, "verse": 1, "text": "This is what the LORD says, \u201cPromote justice! Do what is right! For I am ready to deliver you; I am ready to vindicate you openly.", "comment": "tn Heb \u201cfor near is my deliverance to enter, and my vindication [or \u201crighteousness\u201d] to be revealed.\u201d
tn Heb \u201cguard\u201d; KJV \u201cKeep\u201d; NAB \u201cObserve\u201d; NASB \u201cPreserve\u201d; NIV, NRSV \u201cMaintain.\u201d"}, {"pk": 2843480, "translation": "NET", "book": 23, "chapter": 56, "verse": 2, "text": "The people who do this will be blessed, the people who commit themselves to obedience, who observe the Sabbath and do not defile it, who refrain from doing anything that is wrong.", "comment": "tn Heb and who keeps his hand from doing any evil.\u201d
tn Heb \u201cthe son of mankind who takes hold of it.\u201d
tn Heb \u201cblessed is the man who does this.\u201d"}, {"pk": 2843481, "translation": "NET", "book": 23, "chapter": 56, "verse": 3, "text": "No foreigner who becomes a follower of the LORD should say, \u2018The LORD will certainly exclude me from his people.\u2019 The eunuch should not say, \u2018Look, I am like a dried-up tree.\u2019\u201d", "comment": "tn The infinitive absolute precedes the finite verb for emphasis.
tn Heb \u201cwho attaches himself to.\u201d"}, {"pk": 2843482, "translation": "NET", "book": 23, "chapter": 56, "verse": 4, "text": "For this is what the LORD says: \u201cFor the eunuchs who observe my Sabbaths and choose what pleases me and are faithful to my covenant,", "comment": "tn Heb \u201cand take hold of\u201d (so KJV); NASB \u201chold fast.\u201d"}, {"pk": 2843483, "translation": "NET", "book": 23, "chapter": 56, "verse": 5, "text": "I will set up within my temple and my walls a monument that will be better than sons and daughters. I will set up a permanent monument for them that will remain.", "comment": "tn Heb \u201cname\u201d (so KJV, NIV, NRSV).
tn Heb \u201ca hand and a name.\u201d For other examples where \u05d9\u05b8\u05d3 (yad) refers to a monument, see HALOT 388 s.v."}, {"pk": 2843484, "translation": "NET", "book": 23, "chapter": 56, "verse": 6, "text": "As for foreigners who become followers of the LORD and serve him, who love the name of the LORD and want to be his servants \u2014 all who observe the Sabbath and do not defile it, and who are faithful to my covenant \u2014", "comment": "tn Heb \u201cand take hold of\u201d; NAB \u201chold to\u201d; NIV, NRSV \u201chold fast.\u201d
tn Heb \u201cwho attach themselves to.\u201d"}, {"pk": 2843485, "translation": "NET", "book": 23, "chapter": 56, "verse": 7, "text": "I will bring them to my holy mountain; I will make them happy in the temple where people pray to me. Their burnt offerings and sacrifices will be accepted on my altar, for my temple will be known as a temple where all nations may pray.\u201d", "comment": "tn Heb \u201cfor my house will be called a house of prayer for all the nations.\u201d
tn Heb \u201cin the house of my prayer.\u201d"}, {"pk": 2843486, "translation": "NET", "book": 23, "chapter": 56, "verse": 8, "text": "The sovereign LORD says this, the one who gathers the dispersed of Israel: \u201cI will still gather them up.\u201d", "comment": "tn The meaning of the statement is unclear. The text reads literally, \u201cStill I will gather upon him to his gathered ones.\u201d Perhaps the preposition -\u05dc\u05b0 (lamed) before \u201cgathered ones\u201d introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 (\u2019alayv) and \u05e0\u05b4\u05e7\u05b0\u05d1\u05bc\u05b8\u05e6\u05b8\u05d9\u05d5 (niqbatsayv) probably refers to \u201cIsrael.\u201d In this case one can translate literally, \u201cStill I will gather to him his gathered ones.\u201d"}, {"pk": 2843487, "translation": "NET", "book": 23, "chapter": 56, "verse": 9, "text": "All you wild animals in the fields, come and devour, all you wild animals in the forest!"}, {"pk": 2843488, "translation": "NET", "book": 23, "chapter": 56, "verse": 10, "text": "All their watchmen are blind, they are unaware. All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze.", "comment": "tn The Hebrew text has \u05d4\u05b9\u05d6\u05b4\u05d9\u05dd (hozim), which appears to be derived from an otherwise unattested verbal root \u05d4\u05b8\u05d6\u05b8\u05d4 (hazah). On the basis of alleged cognates, BDB 223 s.v. \u05d4\u05b8\u05d6\u05b8\u05d4 offers the definition \u201cdream, rave\u201d while HALOT 243 s.v. \u05d4\u05d6\u05d4 lists \u201cpant.\u201d In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has \u05d7\u05d6\u05d9\u05dd (\u201cseers\u201d) here. In this case the \u201cwatchmen\u201d are directly identified as prophets and depicted as lazy.
tn Heb \u201cthey do not know\u201d; KJV \u201cthey are all ignorant\u201d; NIV \u201cthey all lack knowledge.\u201d
sn The \u201cwatchmen\u201d are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction."}, {"pk": 2843489, "translation": "NET", "book": 23, "chapter": 56, "verse": 11, "text": "The dogs have big appetites; they are never full. They are shepherds who have no understanding; they all go their own way, each one looking for monetary gain.", "comment": "sn The phrase never full alludes to the greed of the leaders.
tn Heb \u201cfor his gain from his end.\u201d"}, {"pk": 2843490, "translation": "NET", "book": 23, "chapter": 56, "verse": 12, "text": "Each one says, \u2018Come on, I\u2019ll get some wine! Let\u2019s guzzle some beer! Tomorrow will be just like today! We\u2019ll have everything we want!\u2019", "comment": "tn The words \u201ceach one says\u201d are supplied in the translation for clarification.
tn Heb \u201cgreat, [in] abundance, very much,\u201d i.e., \u201cvery great indeed.\u201d See HALOT 452 s.v. \u05d9\u05b6\u05ea\u05b6\u05e8."}, {"pk": 2843491, "translation": "NET", "book": 23, "chapter": 57, "verse": 1, "text": "The godly perish, but no one cares. Honest people disappear, when no one minds that the godly disappear because of evil.", "comment": "tn The Hebrew term \u05d1\u05bc\u05b0\u05d0\u05b5\u05d9\u05df (b\u00ff\u2019en) often has the nuance \u201cwhen there is no.\u201d See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.
tn Or \u201crealizes\u201d; Heb \u201cunderstands\u201d (so NASB, NIV, NRSV).
tn Or \u201crighteous\u201d (KJV, NASB, NIV, NRSV, NLT); NAB \u201cthe just man.\u201d
tn Or \u201crighteous\u201d (KJV, NASB, NIV, NRSV, NLT); NAB \u201cthe just man\u201d; TEV \u201cGood people.\u201d
tn Or perhaps, \u201cunderstands.\u201d Heb \u201cand there is no man who sets [it] upon [his] heart.\u201d
tn Heb \u201cMen of loyalty are taken away.\u201d The Niphal of \u05d0\u05b8\u05e1\u05b7\u05e3 (\u2019asaf) here means \u201cto die.\u201d
tn Heb \u201care taken away.\u201d The Niphal of \u05d0\u05b8\u05e1\u05b7\u05e3 (\u2019asaf) here means \u201cto die.\u201d
tn The term \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (mipp\u00ffne, \u201cfrom the face of\u201d) often has a causal nuance. It also appears with the Niphal of \u05d0\u05b8\u05e1\u05b7\u05e3 (\u2019asaph, \u201cgather\u201d) in 2 Chr 12:5: \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8\u05be\u05e0\u05b6\u05d0\u05b6\u05e1\u05b0\u05e4\u05d5\u05bc \u05d0\u05b6\u05dc\u05be\u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05dd \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 \u05e9\u05c1\u05b4\u05d9\u05e9\u05c1\u05b8\u05e7 (\u2019asher-ne\u2019esphu \u2019el-y\u00ffrushalam mipp\u00ffney shishaq, \u201cwho had gathered at Jerusalem because of [i.e., due to fear of] Shishak\u201d).
tn The translation assumes that this verse, in proverbial fashion, laments society\u2019s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize."}, {"pk": 2843492, "translation": "NET", "book": 23, "chapter": 57, "verse": 2, "text": "Those who live uprightly enter a place of peace; they rest on their beds.", "comment": "tn Heb \u201che enters peace, they rest on their beds, the one who walks straight ahead of himself.\u201d The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed."}, {"pk": 2843493, "translation": "NET", "book": 23, "chapter": 57, "verse": 3, "text": "But approach, you sons of omen readers, you offspring of adulteresses and prostitutes!", "comment": "tc The Hebrew text reads literally, \u201coffspring of an adulterer [masculine] and [one who] has committed adultery.\u201d Perhaps the text has suffered from transposition of vav (\u05d5) and tav (\u05ea) and \u05de\u05b0\u05e0\u05b8\u05d0\u05b5\u05e3 \u05d5\u05b7\u05ea\u05bc\u05b4\u05d6\u05b0\u05e0\u05b6\u05d4 (m\u00ffna\u2019ef vattizneh) should be emended to \u05de\u05b0\u05e0\u05b8\u05d0\u05b6\u05e4\u05b6\u05ea \u05d5\u05b0\u05d6\u05b9\u05e0\u05b8\u05d4 (m\u00ffna\u2019efet v\u00ffzonah, \u201can adulteress and a prostitute\u201d). Both singular nouns would be understood in a collective sense. Most modern English versions render both forms as nouns."}, {"pk": 2843494, "translation": "NET", "book": 23, "chapter": 57, "verse": 4, "text": "At whom are you laughing? At whom are you opening your mouth and sticking out your tongue? You are the children of rebels, the offspring of liars,", "comment": "tn Heb \u201cAre you not children of rebellion, offspring of a lie?\u201d The rhetorical question anticipates the answer, \u201cOf course you are!\u201d"}, {"pk": 2843495, "translation": "NET", "book": 23, "chapter": 57, "verse": 5, "text": "you who practice ritual sex under the oaks and every green tree, who slaughter children near the streams under the rocky overhangs.", "comment": "sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).
tn Heb \u201cinflame yourselves\u201d; NRSV \u201cburn with lust.\u201d This verse alludes to the practice of ritual sex that accompanied pagan fertility rites."}, {"pk": 2843496, "translation": "NET", "book": 23, "chapter": 57, "verse": 6, "text": "Among the smooth stones of the stream are the idols you love; they, they are the object of your devotion. You pour out liquid offerings to them, you make an offering. Because of these things I will seek vengeance.", "comment": "tn The text reads literally, \u201cBecause of these am I relenting?\u201d If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of \u05e0\u05b8\u05d7\u05b8\u05dd (nakham) probably being used in the sense of \u201crelent, change one\u2019s mind.\u201d One could translate: \u201cBecause of these things, how can I relent?\u201d However, the initial letter he may be dittographic (note the final he [\u05d4] on the preceding word). In this case one may understand the verb in the sense of \u201cconsole oneself, seek vengeance,\u201d as in 1:24.
tn Heb \u201camong the smooth stones of the stream [is] your portion, they, they [are] your lot.\u201d The next line indicates idols are in view."}, {"pk": 2843497, "translation": "NET", "book": 23, "chapter": 57, "verse": 7, "text": "On every high, elevated hill you prepare your bed; you go up there to offer sacrifices."}, {"pk": 2843498, "translation": "NET", "book": 23, "chapter": 57, "verse": 8, "text": "Behind the door and doorpost you put your symbols. Indeed, you depart from me and go up and invite them into bed with you. You purchase favors from them, you love their bed, and gaze longingly on their genitals.", "comment": "tc The Hebrew text reads literally, \u201cfrom me you uncover.\u201d The translation assumes an emendation of the Piel form \u05d2\u05bc\u05b4\u05dc\u05bc\u05b4\u05d9\u05ea (gillit, \u201cyou uncover\u201d), which has no object expressed here, to the Qal \u05d2\u05bc\u05b8\u05dc\u05b4\u05d9\u05ea (galit, \u201cyou depart\u201d).
tn The precise referent of \u05d6\u05b4\u05db\u05bc\u05b8\u05e8\u05d5\u05b9\u05df (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.
tn Or \u201cfor\u201d (KJV, NRSV).
tn Heb \u201cyou make wide your bed\u201d (NASB similar).
tc Heb \u201cand you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.\u201d Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 \u00a747.k and 462 \u00a7144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for \u201ccovenant\u201d (\u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea, b\u00ffrit). Finally, this juxtaposition of the verb \u201cto cut\u201d and \u201ccovenant\u201d normally is followed by the preposition \u201cwith,\u201d while here it is \u201cfrom.\u201d The translation above assumes an emendation of \u05d5\u05b7\u05ea\u05bc\u05b4\u05db\u05b0\u05e8\u05b8\u05ea (vatikhrah, \u201cand you cut\u201d) to \u05d5\u05b0\u05db\u05b8\u05e8\u05b4\u05d9\u05ea (v\u00ffkharit, \u201cand you purchase\u201d) from the root \u05db\u05bc\u05b8\u05e8\u05b8\u05d4 (kharah); see HALOT 497 s.v. II \u05db\u05e8\u05d4.
tn The Hebrew text has simply \u05d7\u05b8\u05d6\u05b8\u05d4 (khazah, \u201cgaze\u201d). The adverb \u201clongingly\u201d is interpretive (see the context, where sexual lust is depicted).
tn Heb \u201c[at] a hand you gaze.\u201d The term \u05d9\u05b8\u05d3 (yad, \u201chand\u201d) probably has the sense of \u201cpower, manhood\u201d here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I \u05d9\u05b8\u05d3."}, {"pk": 2843499, "translation": "NET", "book": 23, "chapter": 57, "verse": 9, "text": "You take olive oil as tribute to your king, along with many perfumes. You send your messengers to a distant place; you go all the way to Sheol.", "comment": "tn Heb \u201cyou journey with oil.\u201d
sn Israel\u2019s devotion to her idols is inordinate, irrational, and self-destructive.
tn Heb \u201cand you multiply your perfumes.\u201d
tn Heb \u201cthe king.\u201d Since the context refers to idolatry and child sacrifice (see v. 5), some emend \u05de\u05b6\u05dc\u05b6\u05da (melekh, \u201cking\u201d) to \u201cMolech.\u201d Perhaps Israel\u2019s devotion to her idols is likened here to a subject taking tribute to a ruler."}, {"pk": 2843500, "translation": "NET", "book": 23, "chapter": 57, "verse": 10, "text": "Because of the long distance you must travel, you get tired, but you do not say, \u2018I give up.\u2019 You get renewed energy, so you don\u2019t collapse.", "comment": "tn Heb \u201cby the greatness [i.e., \u201clength,\u201d see BDB 914 s.v. \u05e8\u05b9\u05d1 2] of your way you get tired.\u201d
tn Heb \u201cyou do not grow weak.\u201d
tn Heb \u201cthe life of your hand you find.\u201d The term \u05d7\u05b7\u05d9\u05bc\u05b8\u05d4 (khayyah, \u201clife\u201d) is here used in the sense of \u201crenewal\u201d (see BDB 312 s.v.) while \u05d9\u05b8\u05d3 (yad) is used of \u201cstrength.\u201d
tn Heb \u201cit is hopeless\u201d (so NAB, NASB, NIV); NRSV \u201cIt is useless.\u201d"}, {"pk": 2843501, "translation": "NET", "book": 23, "chapter": 57, "verse": 11, "text": "Whom are you worried about? Whom do you fear, that you would act so deceitfully and not remember me or think about me? Because I have been silent for so long, you are not afraid of me.", "comment": "sn God\u2019s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.
tn Heb \u201cyou do not place [it] on your heart.\u201d
tn Heb \u201cIs it not [because] I have been silent, and from long ago?\u201d"}, {"pk": 2843502, "translation": "NET", "book": 23, "chapter": 57, "verse": 12, "text": "I will denounce your so-called righteousness and your deeds, but they will not help you.", "comment": "tn Heb \u201cI, I will declare your righteousness and your deeds.\u201d"}, {"pk": 2843503, "translation": "NET", "book": 23, "chapter": 57, "verse": 13, "text": "When you cry out for help, let your idols help you! The wind blows them all away, a breeze carries them away. But the one who looks to me for help will inherit the land and will have access to my holy mountain.\u201d", "comment": "tn The Hebrew text has \u05e7\u05b4\u05d1\u05bc\u05d5\u05bc\u05e6\u05b7\u05d9\u05b4\u05da\u05b0 (qibbutsayikh, \u201cyour gatherings\u201d), an otherwise unattested noun from the verbal root \u05e7\u05b8\u05d1\u05b7\u05e5 (qavats, \u201cgather\u201d). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.
tn Heb \u201cpossess, own.\u201d The point seems to be that he will have free access to God\u2019s presence, as if God\u2019s temple mount were his personal possession.
tn Or \u201cseeks refuge in me.\u201d \u201cSeeking refuge\u201d is a metonymy for \u201cbeing loyal to.\u201d
tn Heb \u201ca breath takes [them] away.\u201d
tn Heb \u201call of them a wind lifts up.\u201d"}, {"pk": 2843504, "translation": "NET", "book": 23, "chapter": 57, "verse": 14, "text": "He says, \u201cBuild it! Build it! Clear a way! Remove all the obstacles out of the way of my people!\u201d", "comment": "tn Since God is speaking throughout this context, perhaps we should emend the text to \u201cand I say.\u201d However, divine speech is introduced in v. 15."}, {"pk": 2843505, "translation": "NET", "book": 23, "chapter": 57, "verse": 15, "text": "For this is what the high and exalted one says, the one who rules forever, whose name is holy: \u201cI dwell in an exalted and holy place, but also with the discouraged and humiliated, in order to cheer up the humiliated and to encourage the discouraged.", "comment": "tn Heb \u201cand also with the crushed and lowly of spirit.\u201d This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
tn Heb \u201cthe one who dwells forever.\u201d \u05e9\u05c1\u05b9\u05db\u05b5\u05df \u05e2\u05b7\u05d3 (shokhen \u2019ad) is sometimes translated \u201cthe one who lives forever,\u201d and understood as a reference to God\u2019s eternal existence. However, the immediately preceding and following descriptions (\u201chigh and exalted\u201d and \u201choly\u201d) emphasize his sovereign rule. In the next line, he declares, \u201cI dwell in an exalted and holy [place],\u201d which refers to the place from which he rules. Therefore it is more likely that \u05e9\u05c1\u05b9\u05db\u05b5\u05df \u05e2\u05b7\u05d3 (shokhen \u2019ad) means \u201cI dwell [in my lofty palace] forever\u201d and refers to God\u2019s eternal kingship.
tn Heb \u201cto restore the lowly of spirit and to restore the heart of the crushed.\u201d"}, {"pk": 2843506, "translation": "NET", "book": 23, "chapter": 57, "verse": 16, "text": "For I will not be hostile forever or perpetually angry, for then man\u2019s spirit would grow faint before me, the life-giving breath I created.", "comment": "tn Heb \u201cfor a spirit from before me would be faint.\u201d
tn Or perhaps, \u201cargue,\u201d or \u201caccuse\u201d (so NAB, NIV, NRSV)."}, {"pk": 2843507, "translation": "NET", "book": 23, "chapter": 57, "verse": 17, "text": "I was angry because of their sinful greed; I attacked them and angrily rejected them, yet they remained disobedient and stubborn.", "comment": "tn Heb \u201cand he walked [as an] apostate in the way of his heart.\u201d
tn Heb \u201cand I struck him, hiding, and I was angry.\u201d \u05e4\u05bc\u05b8\u05e0\u05b7\u05d9\u05b4\u05dd (panayim, \u201cface\u201d) is the implied object of \u201chiding.\u201d"}, {"pk": 2843508, "translation": "NET", "book": 23, "chapter": 57, "verse": 18, "text": "I have seen their behavior, but I will heal them and give them rest, and I will once again console those who mourn.", "comment": "tn Heb \u201chis ways\u201d (so KJV, NASB, NIV); TEV \u201chow they acted.\u201d
tn Heb \u201cand I will restore consolation to him, to his mourners.\u201d"}, {"pk": 2843509, "translation": "NET", "book": 23, "chapter": 57, "verse": 19, "text": "I am the one who gives them reason to celebrate. Complete prosperity is available both to those who are far away and those who are nearby,\u201d says the LORD, \u201cand I will heal them.", "comment": "tn Heb \u201cPeace, peace.\u201d The repetition of the noun emphasizes degree.
tc The Hebrew text has literally, \u201cone who creates fruit of lips.\u201d Perhaps the pronoun \u05d0\u05b2\u05e0\u05b4\u05d9 (\u2019ani) should be inserted after the participle; it may have been accidentally omitted by haplography: \u05e0\u05d5\u05bc\u05d1 \u05e9\u05c2\u05b0\u05e4\u05b8\u05ea\u05b8\u05d9\u05b4\u05dd[\u05d0\u05b2\u05e0\u05b4\u05d9] \u05d1\u05bc\u05d5\u05b9\u05e8\u05b5\u05d0 (bore\u2019 [\u2019ani] nuv s\u00fffatayim). \u201cFruit of the lips\u201d is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18)."}, {"pk": 2843510, "translation": "NET", "book": 23, "chapter": 57, "verse": 20, "text": "But the wicked are like a surging sea that is unable to be quiet; its waves toss up mud and sand."}, {"pk": 2843511, "translation": "NET", "book": 23, "chapter": 57, "verse": 21, "text": "There will be no prosperity,\u201d says my God, \u201cfor the wicked.\u201d"}, {"pk": 2843512, "translation": "NET", "book": 23, "chapter": 58, "verse": 1, "text": "\u201cShout loudly! Don\u2019t be quiet! Yell as loud as a trumpet! Confront my people with their rebellious deeds; confront Jacob\u2019s family with their sin!", "comment": "tn Heb \u201cdeclare to my people their rebellion.\u201d
tn Heb \u201cand to the house of Jacob their sin.\u201d The verb \u201cdeclare\u201d is understood by ellipsis (note the preceding line)."}, {"pk": 2843513, "translation": "NET", "book": 23, "chapter": 58, "verse": 2, "text": "They seek me day after day; they want to know my requirements, like a nation that does what is right and does not reject the law of their God. They ask me for just decrees; they want to be near God.", "comment": "tn Heb \u201cways\u201d (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT \u201cmy laws.\u201d"}, {"pk": 2843514, "translation": "NET", "book": 23, "chapter": 58, "verse": 3, "text": "They lament, \u2018Why don\u2019t you notice when we fast? Why don\u2019t you pay attention when we humble ourselves?\u2019 Look, at the same time you fast, you satisfy your selfish desires, you oppress your workers.", "comment": "tn The words \u201cthey lament\u201d are supplied in the translation for clarification.
tn Heb \u201cyou find pleasure\u201d; NASB \u201cyou find your desire.\u201d
tn Or perhaps, \u201cdebtors.\u201d See HALOT 865 s.v. * \u05e2\u05b8\u05e6\u05b5\u05d1."}, {"pk": 2843515, "translation": "NET", "book": 23, "chapter": 58, "verse": 4, "text": "Look, your fasting is accompanied by arguments, brawls, and fistfights. Do not fast as you do today, trying to make your voice heard in heaven.", "comment": "tn Heb \u201cand for striking with a sinful fist.\u201d
tn Heb \u201cyou fast for\u201d (so NASB); NRSV \u201cyou fast only to quarrel.\u201d"}, {"pk": 2843516, "translation": "NET", "book": 23, "chapter": 58, "verse": 5, "text": "Is this really the kind of fasting I want? Do I want a day when people merely humble themselves, bowing their heads like a reed and stretching out on sackcloth and ashes? Is this really what you call a fast, a day that is pleasing to the LORD?", "comment": "tn Heb \u201ca day when man humbles himself.\u201d The words \u201cDo I want\u201d are supplied in the translation for stylistic reasons.
tn Or \u201cmaking [their] bed.\u201d
tn Heb \u201cchoose\u201d (so NASB, NRSV); NAB \u201cwish.\u201d"}, {"pk": 2843517, "translation": "NET", "book": 23, "chapter": 58, "verse": 6, "text": "No, this is the kind of fast I want. I want you to remove the sinful chains, to tear away the ropes of the burdensome yoke, to set free the oppressed, and to break every burdensome yoke.", "comment": "tn The words \u201cI want you\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cIs this not a fast I choose?\u201d \u201cNo\u201d is supplied in the translation for clarification.
tn Heb \u201ccrushed.\u201d"}, {"pk": 2843518, "translation": "NET", "book": 23, "chapter": 58, "verse": 7, "text": "I want you to share your food with the hungry and to provide shelter for homeless, oppressed people. When you see someone naked, clothe him! Don\u2019t turn your back on your own flesh and blood!", "comment": "tn Heb \u201cand from your flesh do not hide yourself.\u201d
tn Heb \u201cIs it not?\u201d The rhetorical question here expects a positive answer, \u201cIt is!\u201d
tn Heb \u201cand afflicted [ones], homeless [ones] you should bring [into] a house.\u201d On the meaning of \u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b4\u05d9\u05dd (m\u00ffrudim, \u201chomeless\u201d) see HALOT 633 s.v. *\u05de\u05b8\u05e8\u05d5\u05bc\u05d3."}, {"pk": 2843519, "translation": "NET", "book": 23, "chapter": 58, "verse": 8, "text": "Then your light will shine like the sunrise; your restoration will quickly arrive; your godly behavior will go before you, and the LORD\u2019s splendor will be your rear guard.", "comment": "sn The nation will experience God\u2019s protective presence.
tn Heb \u201cprosper\u201d; KJV \u201cspring forth speedily.\u201d
tn Or \u201crighteousness.\u201d Their godly behavior will be on display for all to see.
tn Heb \u201cwill burst out like the dawn.\u201d sn Light here symbolizes God\u2019s favor and restored blessing, as the immediately following context makes clear."}, {"pk": 2843520, "translation": "NET", "book": 23, "chapter": 58, "verse": 9, "text": "Then you will call out, and the LORD will respond; you will cry out, and he will reply, \u2018Here I am.\u2019 You must remove the burdensome yoke from among you and stop pointing fingers and speaking sinfully.", "comment": "tn Heb \u201cif you.\u201d In the Hebrew text vv. 9b\u201310 are one long conditional sentence. The protasis (\u201cif\u201d clauses appear in vv. 9b\u201310a), with the apodosis (\u201cthen\u201d clause) appearing in v. 10b."}, {"pk": 2843521, "translation": "NET", "book": 23, "chapter": 58, "verse": 10, "text": "You must actively help the hungry and feed the oppressed. Then your light will dispel the darkness, and your darkness will be transformed into noonday.", "comment": "tn Heb \u201cIf you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.\u201d
tn Heb \u201cif you.\u201d See the note on \u201cyou must\u201d in v. 9b.
tn Heb \u201cand your darkness [will be] like noonday.\u201d
tn Heb \u201cwill rise in the darkness.\u201d"}, {"pk": 2843522, "translation": "NET", "book": 23, "chapter": 58, "verse": 11, "text": "The LORD will continually lead you; he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.", "comment": "tn Heb \u201cand your bones he will strengthen.\u201d
tn Heb \u201che will satisfy in parched regions your appetite.\u201d"}, {"pk": 2843523, "translation": "NET", "book": 23, "chapter": 58, "verse": 12, "text": "Your perpetual ruins will be rebuilt; you will reestablish the ancient foundations. You will be called, \u2018The one who repairs broken walls, the one who makes the streets inhabitable again.\u2019", "comment": "tn Heb \u201cand they will build from you ancient ruins.\u201d
tc The Hebrew text has \u201cthe one who restores paths for dwelling.\u201d The idea of \u201cpaths to dwell in\u201d is not a common notion. Some have proposed emending \u05e0\u05b0\u05ea\u05b4\u05d9\u05d1\u05d5\u05b9\u05ea (n\u00fftivot, \u201cpaths\u201d) to \u05e0\u05b0\u05ea\u05b4\u05d9\u05e6\u05d5\u05b9\u05ea (n\u00fftitsot, \u201cruins\u201d), a passive participle from \u05e0\u05b8\u05ea\u05b7\u05e5 (natats, \u201ctear down\u201d; see HALOT 732 s.v. *\u05e0\u05b0\u05ea\u05b4\u05d9\u05e6\u05b8\u05d4), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land."}, {"pk": 2843524, "translation": "NET", "book": 23, "chapter": 58, "verse": 13, "text": "You must observe the Sabbath rather than doing anything you please on my holy day. You must look forward to the Sabbath and treat the LORD\u2019s holy day with respect. You must treat it with respect by refraining from your normal activities, and by refraining from your selfish pursuits and from making business deals.", "comment": "tn Heb \u201cand you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.\u201d It is unlikely that the last phrase (\u201cspeaking a word\u201d) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).
tn Heb \u201cand [call] the holy [day] of the Lord honored.\u201d On \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 (qadosh, \u201choly\u201d) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9\u201311).
tn Heb \u201cand call the Sabbath a pleasure\u201d; KJV, NAB, NASB, NIV, NRSV \u201ca delight.\u201d
tn Heb \u201c[from] doing your desires on my holy day.\u201d The Qumran scroll 1QIsaa supplies the preposition \u05de\u05b4\u05df (min) on \u201cdoing.\u201d
tn Heb \u201cif you turn from the Sabbath your feet.\u201d
tn Lit., \u201cif you.\u201d In the Hebrew text vv. 13\u201314 are one long conditional sentence. The protasis (\u201cif\u201d clauses appear in v. 13), with the apodosis (\u201cthen\u201d clause) appearing in v. 14."}, {"pk": 2843525, "translation": "NET", "book": 23, "chapter": 58, "verse": 14, "text": "Then you will find joy in your relationship to the LORD, and I will give you great prosperity, and cause crops to grow on the land I gave to your ancestor Jacob.\u201d Know for certain that the LORD has spoken.", "comment": "tn Heb \u201cand I will cause you to ride upon the heights of the land.\u201d The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God\u2019s abundant provision of food.
tn For a parallel use of the phrase \u201cfind joy in\u201d (Hitpael of \u05e2\u05b8\u05e0\u05b7\u05d2 [\u2019anag] followed by the preposition \u05e2\u05b7\u05dc [\u2019al]), see Ps 37:4.
tn Heb \u201cand I will cause you to eat the inheritance of Jacob your father.\u201d The Hebrew term \u05e0\u05b7\u05d7\u05b2\u05dc\u05b8\u05d4 (nakhalah) likely stands by metonymy for the crops that grow on Jacob\u2019s \u201cinheritance\u201d (i.e., the land he inherited as a result of God\u2019s promise).
tn Heb \u201cfor the mouth of the Lord has spoken.\u201d The introductory \u05db\u05bc\u05b4\u05d9 (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word)."}, {"pk": 2843526, "translation": "NET", "book": 23, "chapter": 59, "verse": 1, "text": "Look, the LORD\u2019s hand is not too weak to deliver you; his ear is not too deaf to hear you.", "comment": "tn Heb \u201cor his ear too heavy [i.e., \u201cdull\u201d] to hear.\u201d
tn Heb \u201cshort\u201d (so NAB, NASB, NIV, NRSV)."}, {"pk": 2843527, "translation": "NET", "book": 23, "chapter": 59, "verse": 2, "text": "But your sinful acts have alienated you from your God; your sins have caused him to reject you and not listen to your prayers.", "comment": "tn Heb \u201cand your sins have caused [his] face to be hidden from you so as not to hear.\u201d"}, {"pk": 2843528, "translation": "NET", "book": 23, "chapter": 59, "verse": 3, "text": "For your hands are stained with blood and your fingers with sin; your lips speak lies, your tongue utters malicious words."}, {"pk": 2843529, "translation": "NET", "book": 23, "chapter": 59, "verse": 4, "text": "No one is concerned about justice; no one sets forth his case truthfully. They depend on false words and tell lies; they conceive of oppression and give birth to sin.", "comment": "tn Or \u201ctrouble\u201d (NIV), or \u201charm.\u201d
tn Heb \u201cno one pleads with justice.\u201d
tn Heb \u201cnothing\u201d; NAB \u201cemptiness.\u201d"}, {"pk": 2843530, "translation": "NET", "book": 23, "chapter": 59, "verse": 5, "text": "They hatch the eggs of a poisonous snake and spin a spider\u2019s web. Whoever eats their eggs will die, a poisonous snake is hatched.", "comment": "tn Heb \u201cthat which is pressed in hatches [as] a snake.\u201d"}, {"pk": 2843531, "translation": "NET", "book": 23, "chapter": 59, "verse": 6, "text": "Their webs cannot be used for clothing; they cannot cover themselves with what they make. Their deeds are sinful; they commit violent crimes.", "comment": "tn Heb \u201ctheir deeds are deeds of sin, and the work of violence [is] in their hands.\u201d"}, {"pk": 2843532, "translation": "NET", "book": 23, "chapter": 59, "verse": 7, "text": "They are eager to do evil, quick to shed innocent blood. Their thoughts are sinful; they crush and destroy.", "comment": "tn Heb \u201ctheir thoughts are thoughts of sin, destruction and crushing [are] in their roadways.\u201d
tn Heb \u201cthey quickly pour out innocent blood.\u201d
tn Heb \u201ctheir feet run to evil.\u201d"}, {"pk": 2843533, "translation": "NET", "book": 23, "chapter": 59, "verse": 8, "text": "They are unfamiliar with peace; their deeds are unjust. They use deceitful methods, and whoever deals with them is unfamiliar with peace.", "comment": "tn Heb \u201ctheir paths they make crooked, everyone who walks in it does not know peace.\u201d
tn Heb \u201ca way of peace they do not know, and there is no justice in their pathways.\u201d"}, {"pk": 2843534, "translation": "NET", "book": 23, "chapter": 59, "verse": 9, "text": "For this reason deliverance is far from us and salvation does not reach us. We wait for light, but see only darkness; we wait for a bright light, but live in deep darkness.", "comment": "tn The words \u201cwe wait for\u201d are supplied in the translation; the verb is understood by ellipsis (note the preceding line).
tn Heb \u201cbut, look, darkness\u201d; NIV \u201cbut all is darkness.\u201d
sn Light here symbolizes prosperity and blessing.
sn The prophet speaks on behalf of the sinful nation and confesses its sins.
tn \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat), which refers to \u201cjustice\u201d in the earlier verses, here refers to \u201cjustice from God,\u201d or \u201cvindication.\u201d Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.
tn The plural noun form may indicate degree here.
tn Or \u201cwalk about\u201d; NCV \u201call we have is darkness.\u201d
tn The plural noun form may indicate degree here."}, {"pk": 2843535, "translation": "NET", "book": 23, "chapter": 59, "verse": 10, "text": "We grope along the wall like the blind, we grope like those who cannot see; we stumble at noontime as if it were evening. Though others are strong, we are like dead men.", "comment": "tn Heb among the strong, like dead men.\u201d
tn Heb \u201clike there are no eyes.\u201d"}, {"pk": 2843536, "translation": "NET", "book": 23, "chapter": 59, "verse": 11, "text": "We all growl like bears, we coo mournfully like doves; we wait for deliverance, but there is none, for salvation, but it is far from us.", "comment": "tn See the note at v. 9."}, {"pk": 2843537, "translation": "NET", "book": 23, "chapter": 59, "verse": 12, "text": "For you are aware of our many rebellious deeds, and our sins testify against us; indeed, we are aware of our rebellious deeds; we know our sins all too well.", "comment": "tn Heb \u201cfor many are our rebellious deeds before you.\u201d
tn Heb \u201cindeed [or \u201cfor\u201d] our rebellious deeds (are) with us, and our sins, we know them.\u201d"}, {"pk": 2843538, "translation": "NET", "book": 23, "chapter": 59, "verse": 13, "text": "We have rebelled and tried to deceive the LORD; we turned back from following our God. We stir up oppression and rebellion; we tell lies we concocted in our minds.", "comment": "tn Heb \u201cconceiving and uttering from the heart words of falsehood.\u201d
tn Heb \u201cspeaking.\u201d A new sentence was started here in the translation for stylistic reasons."}, {"pk": 2843539, "translation": "NET", "book": 23, "chapter": 59, "verse": 14, "text": "Justice is driven back; godliness stands far off. Indeed, honesty stumbles in the city square and morality is not even able to enter.", "comment": "tn Or \u201crighteousness\u201d (ASV, NASB, NIV, NRSV); KJV, NAB \u201cjustice.\u201d
tn Or \u201cfor\u201d (KJV, NRSV)."}, {"pk": 2843540, "translation": "NET", "book": 23, "chapter": 59, "verse": 15, "text": "Honesty has disappeared; the one who tries to avoid evil is robbed. The LORD watches and is displeased, for there is no justice.", "comment": "tn Heb \u201cand it is displeasing in his eyes.\u201d"}, {"pk": 2843541, "translation": "NET", "book": 23, "chapter": 59, "verse": 16, "text": "He sees there is no advocate; he is shocked that no one intervenes. So he takes matters into his own hands; his desire for justice drives him on.", "comment": "tn Heb \u201cman\u201d (so KJV, ASV); TEV \u201cno one to help.\u201d
tn Or \u201cappalled\u201d (NAB, NIV, NRSV), or \u201cdisgusted.\u201d
tn Heb \u201cand his arm delivers for him.\u201d
tn Heb \u201cand his justice [or \u201crighteousness\u201d] supports him.\u201d"}, {"pk": 2843542, "translation": "NET", "book": 23, "chapter": 59, "verse": 17, "text": "He wears his desire for justice like body armor, and his desire to deliver is like a helmet on his head. He puts on the garments of vengeance and wears zeal like a robe.", "comment": "tn Or \u201crighteousness\u201d (KJV, NASB, NIV, NRSV, NLT); NCV \u201cgoodness.\u201d
tn Or \u201ca breastplate\u201d (traditional; so many English versions); TEV \u201ca coat of armour.\u201d
tn Heb \u201cand [as] a helmet deliverance on his head.\u201d
tn Heb \u201cand he puts on the clothes of vengeance [as] a garment.\u201d"}, {"pk": 2843543, "translation": "NET", "book": 23, "chapter": 59, "verse": 18, "text": "He repays them for what they have done, dispensing angry judgment to his adversaries and punishing his enemies. He repays the coastlands.", "comment": "tn Heb \u201cin accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.\u201d
tn Or \u201cislands\u201d (KJV, NIV)."}, {"pk": 2843544, "translation": "NET", "book": 23, "chapter": 59, "verse": 19, "text": "In the west, people respect the LORD\u2019s reputation; in the east they recognize his splendor. For he comes like a rushing stream driven on by wind sent from the LORD.", "comment": "tc Heb \u201cfear.\u201d A few medieval Hebrew mss read \u201csee.\u201d
tn Heb \u201cand they fear from the west the name of the Lord.\u201d
tn Heb \u201cand from the rising of the sun his splendor.\u201d
tn Heb \u201cnarrow\u201d; NAB, NIV, NRSV \u201cpent-up.\u201d
tn Heb \u201cthe wind of the Lord drives it on.\u201d The term \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) could be translated \u201cbreath\u201d here (see 30:28)."}, {"pk": 2843545, "translation": "NET", "book": 23, "chapter": 59, "verse": 20, "text": "\u201cA protector comes to Zion, to those in Jacob who repent of their rebellious deeds,\u201d says the LORD.", "comment": "tn Heb \u201cand to those who turn from rebellion in Jacob.\u201d
tn Or \u201credeemer.\u201d See the note at 41:14."}, {"pk": 2843546, "translation": "NET", "book": 23, "chapter": 59, "verse": 21, "text": "\u201cAs for me, this is my promise to them,\u201d says the LORD. \u201cMy spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,\u201d says the LORD.", "comment": "tn Or \u201cmy covenant with\u201d (so many English versions); NCV \u201cmy agreement with.\u201dsn The Lord promises the repentant (note \u201cto them\u201d) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord\u2019s special servant. See 42:1; 49:2; 51:16.
tn Heb \u201cfrom now and on into the future.\u201d"}, {"pk": 2843547, "translation": "NET", "book": 23, "chapter": 60, "verse": 1, "text": "\u201cArise! Shine! For your light arrives! The splendor of the LORD shines on you!", "comment": "tn Or \u201cglory\u201d (so most English versions)."}, {"pk": 2843548, "translation": "NET", "book": 23, "chapter": 60, "verse": 2, "text": "For, look, darkness covers the earth and deep darkness covers the nations, but the LORD shines on you; his splendor appears over you.", "comment": "tn Or \u201cglory\u201d (so most English versions); TEV \u201cthe brightness of his presence.\u201d
tn The verb \u201ccovers\u201d is understood by ellipsis (note the preceding line)."}, {"pk": 2843549, "translation": "NET", "book": 23, "chapter": 60, "verse": 3, "text": "Nations come to your light, kings to your bright light."}, {"pk": 2843550, "translation": "NET", "book": 23, "chapter": 60, "verse": 4, "text": "Look all around you! They all gather and come to you \u2014 your sons come from far away and your daughters are escorted by guardians.", "comment": "tn Heb \u201cLift up around your eyes and see!\u201d"}, {"pk": 2843551, "translation": "NET", "book": 23, "chapter": 60, "verse": 5, "text": "Then you will look and smile, you will be excited and your heart will swell with pride. For the riches of distant lands will belong to you and the wealth of nations will come to you.", "comment": "tn Heb \u201cand it will tremble and be wide, your heart.\u201d
tn Or \u201cshine,\u201d or \u201cbe radiant\u201d (NAB, NASB, NIV, NRSV).
tn Heb \u201cthe wealth of the sea,\u201d i.e., wealth that is transported from distant lands via the sea."}, {"pk": 2843552, "translation": "NET", "book": 23, "chapter": 60, "verse": 6, "text": "Camel caravans will cover your roads, young camels from Midian and Ephah. All the merchants of Sheba will come, bringing gold and incense and singing praises to the LORD.", "comment": "tn Heb \u201cand they will announce the praises of the Lord.\u201d
tn Heb \u201can abundance of camels will cover you.\u201d
tn Heb \u201call of them, from Sheba.\u201d"}, {"pk": 2843553, "translation": "NET", "book": 23, "chapter": 60, "verse": 7, "text": "All the sheep of Kedar will be gathered to you; the rams of Nebaioth will be available to you as sacrifices. They will go up on my altar acceptably, and I will bestow honor on my majestic temple.", "comment": "tn Heb \u201cwill serve you,\u201d i.e., be available as sacrifices (see the next line). Another option is to understood these \u201crams\u201d as symbolic of leaders who will be subject to the people of Zion. See v. 10.
tc Heb \u201cthey will go up on acceptance [on] my altar.\u201d Some have suggested that the preposition \u05e2\u05b7\u05dc (\u2019al) is dittographic (note the preceding \u05d9\u05b7\u05e2\u05b2\u05dc\u05d5\u05bc [ya\u2019alu]). Consequently, the form should be emended to \u05dc\u05b0\u05e8\u05b8\u05e6\u05d5\u05b9\u05df (l\u00ffratson, \u201cacceptably\u201d; see BDB 953 s.v. \u05e8\u05b8\u05e6\u05d5\u05b9\u05df). However, the Qumran scroll 1QIsaa has both \u05dc\u05e8\u05e6\u05d5\u05df followed by the preposition \u05e2\u05dc, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition \u05e2\u05b7\u05dc (\u2019al) indicates a norm (\u201cin accordance with acceptance\u201d or \u201cacceptably\u201d; IBHS 218 \u00a711.2.13e, n. 111) and the \u201caltar\u201d functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14)."}, {"pk": 2843554, "translation": "NET", "book": 23, "chapter": 60, "verse": 8, "text": "Who are these who float along like a cloud, who fly like doves to their shelters?", "comment": "tn Heb \u201cto their windows,\u201d i.e., to the openings in their coops. See HALOT 83 s.v. \u05d0\u05b2\u05e8\u05bb\u05d1\u05bc\u05b8\u05d4.
tn Heb \u201cfly\u201d (so KJV, NASB, NRSV); NAB, NIV \u201cfly along.\u201d"}, {"pk": 2843555, "translation": "NET", "book": 23, "chapter": 60, "verse": 9, "text": "Indeed, the coastlands look eagerly for me, the large ships are in the lead, bringing your sons from far away, along with their silver and gold, to honor the LORD your God, the Holy One of Israel, for he has bestowed honor on you.", "comment": "tn Heb \u201cthe ships of Tarshish.\u201d See the note at 2:16.
tn Or \u201cislands\u201d (NIV); CEV \u201cdistant islands\u201d; TEV \u201cdistant lands.\u201d
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4.
tn Heb \u201cto the name of the Lord your God.\u201d"}, {"pk": 2843556, "translation": "NET", "book": 23, "chapter": 60, "verse": 10, "text": "Foreigners will rebuild your walls; their kings will serve you. Even though I struck you down in my anger, I will restore my favor and have compassion on you.", "comment": "tn Heb \u201cin my favor I will have compassion on you.\u201d"}, {"pk": 2843557, "translation": "NET", "book": 23, "chapter": 60, "verse": 11, "text": "Your gates will remain open at all times; they will not be shut during the day or at night, so that the wealth of nations may be delivered, with their kings leading the way.", "comment": "tn Or \u201cled in procession.\u201d The participle is passive."}, {"pk": 2843558, "translation": "NET", "book": 23, "chapter": 60, "verse": 12, "text": "Indeed, nations or kingdoms that do not serve you will perish; such nations will be totally destroyed.", "comment": "tn The infinitive absolute appears before the finite verb for emphasis.
tn Or \u201cFor\u201d (KJV, NAB, NASB, NIV, NRSV, NLT); TEV \u201cBut.\u201d"}, {"pk": 2843559, "translation": "NET", "book": 23, "chapter": 60, "verse": 13, "text": "The splendor of Lebanon will come to you, its evergreens, firs, and cypresses together, to beautify my palace; I will bestow honor on my throne room.", "comment": "tn Or \u201choly place, sanctuary.\u201d
tn Heb \u201cthe place of my feet.\u201d See Ezek 43:7, where the Lord\u2019s throne is called the \u201cplace of the soles of my feet.\u201d"}, {"pk": 2843560, "translation": "NET", "book": 23, "chapter": 60, "verse": 14, "text": "The children of your oppressors will come bowing to you; all who treated you with disrespect will bow down at your feet. They will call you, \u2018The City of the LORD, Zion of the Holy One of Israel.\u2019", "comment": "sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 1:4."}, {"pk": 2843561, "translation": "NET", "book": 23, "chapter": 60, "verse": 15, "text": "You were once abandoned and despised, with no one passing through, but I will make you a permanent source of pride and joy to coming generations.", "comment": "tn Heb \u201cInstead of your being abandoned and despised, with no one passing through, I will make you.\u201d"}, {"pk": 2843562, "translation": "NET", "book": 23, "chapter": 60, "verse": 16, "text": "You will drink the milk of nations; you will nurse at the breasts of kings. Then you will recognize that I, the LORD, am your deliverer, your protector, the powerful ruler of Jacob.", "comment": "tn Or \u201credeemer.\u201d See the note at 41:14.
sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.
sn See 1:24 and 49:26."}, {"pk": 2843563, "translation": "NET", "book": 23, "chapter": 60, "verse": 17, "text": "Instead of bronze, I will bring you gold, instead of iron, I will bring you silver, instead of wood, I will bring you bronze, instead of stones, I will bring you iron. I will make prosperity your overseer, and vindication your sovereign ruler.", "comment": "tn Or \u201cpeace\u201d (KJV and many other English versions).
tn The words \u201cI will bring you\u201d are supplied in the translation; they are understood by ellipsis (see the preceding lines).
tn The words \u201cI will bring you\u201d are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).
tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will \u201cdominate\u201d the city."}, {"pk": 2843564, "translation": "NET", "book": 23, "chapter": 60, "verse": 18, "text": "Sounds of violence will no longer be heard in your land, or the sounds of destruction and devastation within your borders. You will name your walls, \u2018Deliverance,\u2019 and your gates, \u2018Praise.\u2019", "comment": "tn The words \u201csounds of\u201d are supplied in the translation for stylistic reasons.
tn The words \u201csounds of\u201d are supplied in the translation for stylistic reasons."}, {"pk": 2843565, "translation": "NET", "book": 23, "chapter": 60, "verse": 19, "text": "The sun will no longer supply light for you by day, nor will the moon\u2019s brightness shine on you; the LORD will be your permanent source of light \u2014 the splendor of your God will shine upon you.", "comment": "tn Heb \u201cand your God for your splendor.\u201d"}, {"pk": 2843566, "translation": "NET", "book": 23, "chapter": 60, "verse": 20, "text": "Your sun will no longer set; your moon will not disappear; the LORD will be your permanent source of light; your time of sorrow will be over.", "comment": "tn Heb \u201cdays\u201d (so KJV, NAB, NIV, NRSV, NLT).
sn In this verse \u201csun\u201d and \u201cmoon\u201d refer to the Lord\u2019s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord\u2019s presence. See 30:26."}, {"pk": 2843567, "translation": "NET", "book": 23, "chapter": 60, "verse": 21, "text": "All of your people will be godly; they will possess the land permanently. I will plant them like a shoot; they will be the product of my labor, through whom I reveal my splendor.", "comment": "tn Heb \u201ca shoot of his planting, the work of my hands, to reveal splendor.\u201d
tn Or \u201crighteous\u201d (NASB, NIV, NRSV, NLT); NAB \u201cjust.\u201d"}, {"pk": 2843568, "translation": "NET", "book": 23, "chapter": 60, "verse": 22, "text": "The least of you will multiply into a thousand; the smallest of you will become a large nation. When the right time comes, I the LORD will quickly do this!\u201d", "comment": "tn Heb \u201cI, the Lord, in its time, I will quickly do it.\u201d
tn Heb \u201cwill become\u201d (so NASB, NIV)."}, {"pk": 2843569, "translation": "NET", "book": 23, "chapter": 61, "verse": 1, "text": "The spirit of the sovereign LORD is upon me, because the LORD has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives, and the freeing of prisoners,", "comment": "tn Or \u201cproclaim good news to.\u201d
tn Or \u201csent\u201d (NAB); NCV \u201chas appointed me.\u201d
sn The speaker is not identified, but he is distinct from the Lord and from Zion\u2019s suffering people. He possesses the divine spirit, is God\u2019s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord\u2019s special servant, described earlier in the servant songs (see 42:1\u20134, 7; 49:2, 9; 50:4; see also 51:16).
tn Heb \u201canointed,\u201d i.e., designated to carry out an assigned task.
tn Heb \u201cto bind up [the wounds of].\u201d"}, {"pk": 2843570, "translation": "NET", "book": 23, "chapter": 61, "verse": 2, "text": "to announce the year when the LORD will show his favor, the day when our God will seek vengeance, to console all who mourn,", "comment": "tn Heb \u201cto announce the year of the Lord\u2019s favor, and the day of our God\u2019s vengeance."}, {"pk": 2843571, "translation": "NET", "book": 23, "chapter": 61, "verse": 3, "text": "to strengthen those who mourn in Zion, by giving them a turban, instead of ashes, oil symbolizing joy, instead of mourning, a garment symbolizing praise, instead of discouragement. They will be called oaks of righteousness, trees planted by the LORD to reveal his splendor.", "comment": "tn Heb \u201ca planting of the Lord to reveal splendor.\u201d
tn Heb \u201coil of joy\u201d (KJV, ASV); NASB, NIV, NRSV \u201cthe oil of gladness.\u201d
tn Rather than referring to the character of the people, \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq) may carry the nuance \u201cvindication\u201d here, suggesting that God\u2019s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB \u201coaks of justice.\u201d
tn Heb \u201ca faint spirit\u201d (so NRSV); KJV, ASV \u201cthe spirit of heaviness\u201d; NASB \u201ca spirit of fainting.\u201d
tn Heb \u201cgarment of praise.\u201d"}, {"pk": 2843572, "translation": "NET", "book": 23, "chapter": 61, "verse": 4, "text": "They will rebuild the perpetual ruins and restore the places that were desolate; they will reestablish the ruined cities, the places that have been desolate since ancient times.", "comment": "tn Heb \u201cand the formerly desolate places they will raise up.\u201d"}, {"pk": 2843573, "translation": "NET", "book": 23, "chapter": 61, "verse": 5, "text": "\u201cForeigners will take care of your sheep; foreigners will work in your fields and vineyards.", "comment": "tn Heb \u201cwill stand [in position] and shepherd.\u201d
sn The Lord speaks in vv. 7\u20138 (and possibly v. 9). It is not clear where the servant\u2019s speech (see vv. 1\u20133a) ends and the Lord\u2019s begins. Perhaps the direct address to the people signals the beginning of the Lord\u2019s speech."}, {"pk": 2843574, "translation": "NET", "book": 23, "chapter": 61, "verse": 6, "text": "You will be called, \u2018the LORD\u2019s priests, servants of our God.\u2019 You will enjoy the wealth of nations and boast about the riches you receive from them.", "comment": "tn The Hebrew text adds, \u201cit will be said concerning you.\u201d
tn Heb \u201ceat\u201d (KJV, NAB, NASB); NIV \u201cfeed on\u201d; NLT \u201cbe fed with.\u201d
tn Heb \u201ctheir glory\u201d (i.e., riches).
tc The form in the Hebrew text is probably a corruption of \u05d9\u05b4\u05ea\u05b0\u05d0\u05b7\u05de\u05bc\u05b0\u05e8\u05d5\u05bc (yit\u2019amm\u00ffru), a Hitpael from \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar), meaning \u201cboast about\u201d (see HALOT 67 s.v. II \u05d0\u05de\u05e8, HALOT 416 s.v. \u05d9\u05de\u05e8, and BDB 56 s.v. \u05d0\u05b8\u05de\u05b7\u05e8)."}, {"pk": 2843575, "translation": "NET", "book": 23, "chapter": 61, "verse": 7, "text": "Instead of shame, you will get a double portion; instead of humiliation, they will rejoice over the land they receive. Yes, they will possess a double portion in their land and experience lasting joy.", "comment": "tn Heb \u201cand [instead of] humiliation they will rejoice [over] their portion.\u201d The term \u05ea\u05b8\u05d7\u05b8\u05ea (takhat, \u201cinstead of\u201d) is understood by ellipsis (note the preceding line).
tn Heb \u201ctherefore\u201d (so KJV, NASB); NIV \u201cand so.\u201d
tn Heb \u201cinstead of your shame, a double portion.\u201d"}, {"pk": 2843576, "translation": "NET", "book": 23, "chapter": 61, "verse": 8, "text": "For I, the LORD, love justice and hate robbery and sin. I will repay them because of my faithfulness; I will make a permanent covenant with them.", "comment": "tn Heb \u201cin faithfulness\u201d; NASB, NRSV, NLT \u201cfaithfully.\u201d"}, {"pk": 2843577, "translation": "NET", "book": 23, "chapter": 61, "verse": 9, "text": "Their descendants will be known among the nations, their offspring among the peoples. All who see them will recognize that the LORD has blessed them.\u201d", "comment": "tn Heb \u201call who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.\u201d"}, {"pk": 2843578, "translation": "NET", "book": 23, "chapter": 61, "verse": 10, "text": "I will greatly rejoice in the LORD; I will be overjoyed because of my God. For he clothes me in garments of deliverance; he puts on me a robe symbolizing vindication. I look like a bridegroom when he wears a turban as a priest would; I look like a bride when she puts on her jewelry.", "comment": "tn Heb \u201cmy being is happy in my God\u201d; NAB \u201cin my God is the joy of my soul.\u201d
sn The speaker in vv. 10\u201311 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord\u2019s promise of restoration.
tn The infinitive absolute appears before the finite verb for emphasis.
tn Heb \u201crobe of vindication\u201d; KJV, NASB, NIV, NRSV \u201crobe of righteousness.\u201d
tn Heb \u201clike a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.\u201d The words \u201cI look\u201d are supplied for stylistic reasons and clarification."}, {"pk": 2843579, "translation": "NET", "book": 23, "chapter": 61, "verse": 11, "text": "For just as the ground produces its crops and a garden yields its produce, so the sovereign LORD will cause deliverance to grow, and give his people reason to praise him in the sight of all the nations.", "comment": "tn Or perhaps, \u201crighteousness,\u201d but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).
tn Heb \u201cand praise before all the nations.\u201d"}, {"pk": 2843580, "translation": "NET", "book": 23, "chapter": 62, "verse": 1, "text": "\u201cFor the sake of Zion I will not be silent; for the sake of Jerusalem I will not be quiet, until her vindication shines brightly and her deliverance burns like a torch.\u201d", "comment": "tn Heb \u201cgoes forth like brightness.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2843581, "translation": "NET", "book": 23, "chapter": 62, "verse": 2, "text": "Nations will see your vindication, and all kings your splendor. You will be called by a new name that the LORD himself will give you.", "comment": "tn Heb \u201cwhich the mouth of the Lord will designate.\u201d"}, {"pk": 2843582, "translation": "NET", "book": 23, "chapter": 62, "verse": 3, "text": "You will be a majestic crown in the hand of the LORD, a royal turban in the hand of your God."}, {"pk": 2843583, "translation": "NET", "book": 23, "chapter": 62, "verse": 4, "text": "You will no longer be called, \u201cAbandoned,\u201d and your land will no longer be called \u201cDesolate.\u201d Indeed, you will be called \u201cMy Delight is in Her,\u201d and your land \u201cMarried.\u201d For the LORD will take delight in you, and your land will be married to him.", "comment": "tn Or \u201cfor\u201d; KJV, NAB, NASB, NIV, NRSV \u201cbut.\u201d
tn That is, the land will be restored to the Lord\u2019s favor and once again enjoy his blessing and protection. To indicate the land\u2019s relationship to the Lord, the words \u201cto him\u201d have been supplied at the end of the clause.
tn Hebrew \u05d1\u05bc\u05b0\u05e2\u05d5\u05bc\u05dc\u05b8\u05d4 (b\u00ff\u2019ulah), traditionally transliterated \u201cBeulah\u201d (so KJV, ASV, NIV).
tn Hebrew \u05d7\u05b6\u05e4\u05b0\u05e6\u05b4\u05d9\u05be\u05d1\u05b8\u05d4\u05bc (kheftsi-vah), traditionally transliterated \u201cHephzibah\u201d (so KJV, ASV, NIV)."}, {"pk": 2843584, "translation": "NET", "book": 23, "chapter": 62, "verse": 5, "text": "As a young man marries a young woman, so your sons will marry you. As a bridegroom rejoices over a bride, so your God will rejoice over you.", "comment": "tc The Hebrew text has \u201cyour sons,\u201d but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5\u20137) the Lord is the one who \u201cmarries\u201d Zion. Therefore several prefer to emend \u201cyour sons\u201d to \u05d1\u05bc\u05b9\u05e0\u05b8\u05d9\u05b4\u05da\u05b0 (bonayikh, \u201cyour builder\u201d; e.g., NRSV). In Ps 147:2 the Lord is called the \u201cbuilder of Jerusalem.\u201d However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the \u201cbuilder\u201d of Jerusalem in Isaiah, the idea of Zion\u2019s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb \u05d1\u05bc\u05b8\u05e2\u05b7\u05dc (ba\u2019al) can mean \u201cto marry,\u201d its basic idea is \u201cto possess.\u201d Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb \u201cto dwell in\u201d or \u201cto dwell with.\u201d The point is not just that the land will be reinhabited, but that it will be in a relationship of \u201cbelonging\u201d to the Israelites. Hence a relational verb like \u05d1\u05bc\u05b8\u05e2\u05b7\u05dc is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, \u201csons\u201d is a well-known metaphor for \u201cinhabitants\u201d (J. de Waard, Isaiah, 208)."}, {"pk": 2843585, "translation": "NET", "book": 23, "chapter": 62, "verse": 6, "text": "I post watchmen on your walls, O Jerusalem; they should keep praying all day and all night. You who pray to the LORD, don\u2019t be silent!", "comment": "tn Heb \u201call day and all night continually they do not keep silent.\u201d The following lines suggest that they pray for the Lord\u2019s intervention and restoration of the city.
tn Or \u201cinvoke\u201d; NIV \u201ccall on\u201d; NASB, NRSV \u201cremind.\u201d
sn The speaker here is probably the prophet."}, {"pk": 2843586, "translation": "NET", "book": 23, "chapter": 62, "verse": 7, "text": "Don\u2019t allow him to rest until he reestablishes Jerusalem, until he makes Jerusalem the pride of the earth.", "comment": "tn Heb \u201c[the object of] praise.\u201d
tn \u201cJerusalem\u201d is supplied in the translation for stylistic reasons; note the following line."}, {"pk": 2843587, "translation": "NET", "book": 23, "chapter": 62, "verse": 8, "text": "The LORD swears an oath by his right hand, by his strong arm: \u201cI will never again give your grain to your enemies as food, and foreigners will not drink your wine, which you worked hard to produce.", "comment": "tn The Lord\u2019s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise."}, {"pk": 2843588, "translation": "NET", "book": 23, "chapter": 62, "verse": 9, "text": "But those who harvest the grain will eat it, and will praise the LORD. Those who pick the grapes will drink the wine in the courts of my holy sanctuary.\u201d", "comment": "tn Heb \u201cand those who gather it will drink it.\u201d The masculine singular pronominal suffixes attached to \u201cgather\u201d and \u201cdrink\u201d refer back to the masculine noun \u05ea\u05bc\u05b4\u05d9\u05e8\u05d5\u05b9\u05e9\u05c1 (tirosh, \u201cwine\u201d) in v. 8b.
tn Heb \u201cit,\u201d the grain mentioned in v. 8a."}, {"pk": 2843589, "translation": "NET", "book": 23, "chapter": 62, "verse": 10, "text": "Come through! Come through the gates! Prepare the way for the people! Build it! Build the roadway! Remove the stones! Lift a signal flag for the nations!"}, {"pk": 2843590, "translation": "NET", "book": 23, "chapter": 62, "verse": 11, "text": "Look, the LORD announces to the entire earth: \u201cSay to Daughter Zion, \u2018Look, your deliverer comes! Look, his reward is with him and his reward goes before him!\u2019\u201d", "comment": "tn Heb \u201cto the end of the earth\u201d (so NASB, NRSV).
sn As v. 12 indicates, the returning exiles are the Lord\u2019s reward/prize. See also 40:10 and the note there."}, {"pk": 2843591, "translation": "NET", "book": 23, "chapter": 62, "verse": 12, "text": "They will be called, \u201cThe Holy People, the Ones Protected by the LORD.\u201d You will be called, \u201cSought After, City Not Abandoned.\u201d", "comment": "tn Or \u201cthe redeemed of the Lord\u201d (KJV, NAB)."}, {"pk": 2843592, "translation": "NET", "book": 23, "chapter": 63, "verse": 1, "text": "Who is this who comes from Edom, dressed in bright red, coming from Bozrah? Who is this one wearing royal attire, who marches confidently because of his great strength? \u201cIt is I, the one who announces vindication, and who is able to deliver!\u201d", "comment": "tn Heb \u201c[in] bright red garments, from Bozrah.\u201d
tn The interrogative particle is understood by ellipsis; note the first line of the verse.
tn Heb \u201chonored in his clothing\u201d; KJV, ASV \u201cglorious in his apparel.\u201d
tc The Hebrew text has \u05e6\u05b8\u05e2\u05b8\u05d4 (tsa\u2019ah), which means \u201cstoop, bend\u201d (51:14). The translation assumes an emendation to \u05e6\u05b8\u05e2\u05b7\u05d3 (tsa\u2019ad, \u201cmarch\u201d; see BDB 858 s.v. \u05e6\u05b8\u05e2\u05b8\u05d4).
sn Edom is here an archetype for the Lord\u2019s enemies. See 34:5.
tn Heb \u201cI, [the one] speaking in vindication [or \u201crighteousness\u201d], great to deliver.\u201d"}, {"pk": 2843593, "translation": "NET", "book": 23, "chapter": 63, "verse": 2, "text": "Why are your clothes red? Why do you look like someone who has stomped on grapes in a vat?", "comment": "tn Heb \u201cand your garments like one who treads in a vat?\u201d"}, {"pk": 2843594, "translation": "NET", "book": 23, "chapter": 63, "verse": 3, "text": "\u201cI have stomped grapes in the winepress all by myself; no one from the nations joined me. I stomped on them in my anger; I trampled them down in my rage. Their juice splashed on my garments, and stained all my clothes.", "comment": "sn Nations, headed by Edom, are the object of the Lord\u2019s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
tn Heb \u201cand I stained.\u201d For discussion of the difficult verb form, see HALOT 170 s.v. II \u05d2\u05d0\u05dc. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the \u05ea\u05d9- ending)."}, {"pk": 2843595, "translation": "NET", "book": 23, "chapter": 63, "verse": 4, "text": "For I looked forward to the day of vengeance, and then payback time arrived.", "comment": "tn Heb \u201cfor the day of vengeance was in my heart, and the year of my revenge came.\u201d The term \u05d2\u05bc\u05b0\u05d0\u05d5\u05bc\u05dc\u05b7\u05d9 (g\u00ff\u2019ulai) is sometimes translated here \u201cmy redemption,\u201d for the verbal root \u05d2\u05d0\u05dc often means \u201cdeliver, buy back.\u201d A \u05d2\u05bc\u05b9\u05d0\u05b5\u05dc (go\u2019el, \u201ckinsman-redeemer\u201d) was responsible for protecting the extended family\u2019s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a \u05d2\u05bc\u05b9\u05d0\u05b5\u05dc extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19\u201327; Deut 19:6\u201312). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action."}, {"pk": 2843596, "translation": "NET", "book": 23, "chapter": 63, "verse": 5, "text": "I looked, but there was no one to help; I was shocked because there was no one offering support. So my right arm accomplished deliverance; my raging anger drove me on.", "comment": "sn See Isa 59:16 for similar language.
tn Heb \u201cand my anger, it supported me\u201d; NIV \u201cmy own wrath sustained me.\u201d"}, {"pk": 2843597, "translation": "NET", "book": 23, "chapter": 63, "verse": 6, "text": "I trampled nations in my anger, I made them drunk in my rage, I splashed their blood on the ground.\u201d", "comment": "sn See Isa 49:26 and 51:23 for similar imagery.
tn Heb \u201cand I brought down to the ground their juice.\u201d \u201cJuice\u201d refers to their blood (see v. 3)."}, {"pk": 2843598, "translation": "NET", "book": 23, "chapter": 63, "verse": 7, "text": "I will tell of the faithful acts of the LORD, of the LORD\u2019s praiseworthy deeds. I will tell about all the LORD did for us, the many good things he did for the family of Israel, because of his compassion and great faithfulness.", "comment": "tn Heb \u201caccording to.\u201d
tn Heb \u201cgreatness of goodness to the house of Israel which he did for them.\u201d
tn Heb \u201caccording to all which.\u201d"}, {"pk": 2843599, "translation": "NET", "book": 23, "chapter": 63, "verse": 8, "text": "He said, \u201cCertainly they will be my people, children who are not disloyal.\u201d He became their deliverer.", "comment": "tn Heb \u201cchildren [who] do not act deceitfully.\u201d Here the verb refers to covenantal loyalty."}, {"pk": 2843600, "translation": "NET", "book": 23, "chapter": 63, "verse": 9, "text": "Through all that they suffered, he suffered too. The messenger sent from his very presence delivered them. In his love and mercy he protected them; he lifted them up and carried them throughout ancient times.", "comment": "tn Heb \u201cin all their distress, there was distress to him\u201d (reading \u05dc\u05d5\u05b9 [lo] with the margin/Qere).
tn Heb \u201cthe messenger [or \u201cangel\u201d] of his face\u201d; NIV \u201cthe angel of his presence.\u201dsn This may refer to the \u201cangel of God\u201d mentioned in Exod 14:19, who in turn may be identical to the divine \u201cpresence\u201d (literally, \u201cface\u201d) referred to in Exod 33:14\u201315 and Deut 4:37. Here in Isa 63 this messenger may be equated with God\u2019s \u201choly Spirit\u201d (see vv. 10\u201311) and \u201cthe Spirit of the Lord\u201d (v. 14). See also Ps 139:7, where God\u2019s \u201cSpirit\u201d seems to be equated with his \u201cpresence\u201d (literally, \u201cface\u201d) in the synonymous parallelistic structure.
tn Or \u201credeemed\u201d (KJV, NAB, NIV), or \u201cdelivered.\u201d
tn Heb \u201call the days of antiquity\u201d; KJV, NAB, NASB, NIV, NRSV \u201cdays of old.\u201d"}, {"pk": 2843601, "translation": "NET", "book": 23, "chapter": 63, "verse": 10, "text": "But they rebelled and offended his holy Spirit, so he turned into an enemy and fought against them.", "comment": "tn Or \u201cgrieved, hurt the feelings of.\u201d
sn The phrase \u201choly Spirit\u201d occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence."}, {"pk": 2843602, "translation": "NET", "book": 23, "chapter": 63, "verse": 11, "text": "His people remembered the ancient times. Where is the one who brought them up out of the sea, along with the shepherd of his flock? Where is the one who placed his holy Spirit among them,", "comment": "sn See the note at v. 10.
tn Heb \u201cand he remembered the days of antiquity, Moses, his people.\u201d The syntax of the statement is unclear. The translation assumes that \u201chis people\u201d is the subject of the verb \u201cremembered.\u201d If original, \u201cMoses\u201d is in apposition to \u201cthe days of antiquity,\u201d more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that \u201cMoses\u201d may have been an early marginal note (perhaps identifying \u201cthe shepherd of his flock\u201d two lines later) that has worked its way into the text.
tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (\u05e8\u05b8\u05e2\u05b8\u05d4, ra\u2019ah) and understand this as a reference just to Moses."}, {"pk": 2843603, "translation": "NET", "book": 23, "chapter": 63, "verse": 12, "text": "the one who made his majestic power available to Moses, who divided the water before them, gaining for himself a lasting reputation,", "comment": "tn Heb \u201cmaking for himself a lasting name.\u201d
tn Heb \u201cwho caused to go at the right hand of Moses the arm of his splendor.\u201d"}, {"pk": 2843604, "translation": "NET", "book": 23, "chapter": 63, "verse": 13, "text": "who led them through the deep water? Like a horse running on flat land they did not stumble.", "comment": "tn Heb \u201cin the desert [or \u201csteppe\u201d].\u201d"}, {"pk": 2843605, "translation": "NET", "book": 23, "chapter": 63, "verse": 14, "text": "Like an animal that goes down into a valley to graze, so the Spirit of the LORD granted them rest. In this way you guided your people, gaining for yourself an honored reputation.", "comment": "tn Or \u201cso\u201d (KJV, ASV), or \u201cthus\u201d (NAB, NRSV).
tn Heb \u201cmaking for yourself a majestic name.\u201d
tn The words \u201cto graze\u201d are supplied in the translation for clarification."}, {"pk": 2843606, "translation": "NET", "book": 23, "chapter": 63, "verse": 15, "text": "Look down from heaven and take notice, from your holy, majestic palace! Where are your zeal and power? Do not hold back your tender compassion!", "comment": "tn The Hebrew text reads literally, \u201cthe agitation of your intestines and your compassion to me they are held back.\u201d The phrase \u201cagitation of your intestines\u201d is metonymic, referring to the way in which one\u2019s nervous system reacts when one feels pity and compassion toward another. \u05d0\u05b5\u05dc\u05b7\u05d9 (\u2019elay, \u201cto me\u201d) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle \u05d0\u05b7\u05dc (\u2019al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (\u05ea\u05b4\u05ea\u05b0\u05d0\u05b7\u05e4\u05bc\u05b8\u05e7, tit\u2019appaq). The Hitpael of \u05d0\u05b8\u05e4\u05b7\u05e7 (\u2019afaq) also occurs in 42:14.
tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies."}, {"pk": 2843607, "translation": "NET", "book": 23, "chapter": 63, "verse": 16, "text": "For you are our father, though Abraham does not know us and Israel does not recognize us. You, LORD, are our father; you have been called our protector from ancient times.", "comment": "tn Heb \u201cour protector [or \u201credeemer\u201d] from antiquity [is] your name.\u201d"}, {"pk": 2843608, "translation": "NET", "book": 23, "chapter": 63, "verse": 17, "text": "Why, LORD, do you make us stray from your ways, and make our minds stubborn so that we do not obey you? Return for the sake of your servants, the tribes of your inheritance!", "comment": "tn Some suggest a tolerative use of the Hiphil here, \u201c[why do] you allow us to stray?\u201d (cf. NLT). Though the Hiphil of \u05ea\u05b8\u05e2\u05b8\u05d4 (ta\u2019ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24\u201325; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.
tn This probably refers to God\u2019s commands.
tn Heb \u201c[Why do] you harden our heart[s] so as not to fear you.\u201d The interrogative particle is understood by ellipsis (note the preceding line).sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord\u2019s part. The Lord has brought the exile as judgment for the nation\u2019s sin and now he continues to keep them at arm\u2019s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20\u201321), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6\u20138, 16\u201318). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but \u201chardened\u201d) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the \u201chardening\u201d in view is more indirect and can be lifted by the Lord\u2019s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5\u20136)."}, {"pk": 2843609, "translation": "NET", "book": 23, "chapter": 63, "verse": 18, "text": "For a short time your special nation possessed a land, but then our adversaries knocked down your holy sanctuary.", "comment": "tn Or \u201choly\u201d (ASV, NASB, NRSV, TEV, NLT).
tn Heb \u201cyour adversaries trampled on.\u201d
tn Heb \u201cfor a short time they had a possession, the people of your holiness.\u201d"}, {"pk": 2843610, "translation": "NET", "book": 23, "chapter": 63, "verse": 19, "text": "We existed from ancient times, but you did not rule over them, they were not your subjects.", "comment": "tn Heb \u201cyou did not rule them, your name was not called over them.\u201d The expression \u201cthe name is called over\u201d indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord\u2019s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.
tn Heb \u201cwe were from antiquity\u201d (see v. 16). The collocation \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd + \u05de\u05b4\u05df + \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah + min + \u2019olam) occurs only here."}, {"pk": 2843611, "translation": "NET", "book": 23, "chapter": 64, "verse": 1, "text": "If only you would tear apart the sky and come down! The mountains would tremble before you!", "comment": "tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context.
sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2\u201312 (64:1\u201311 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
tn Or \u201cquake.\u201d \u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc (nazollu) is from the verbal root \u05d6\u05b8\u05dc\u05b7\u05dc (zalal, \u201cquake\u201d; see HALOT 272 s.v. II \u05d6\u05dc\u05dc). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord\u2019s appearance to do battle caused the mountains to shake."}, {"pk": 2843612, "translation": "NET", "book": 23, "chapter": 64, "verse": 2, "text": "(64:1) As when fire ignites dry wood, or fire makes water boil, let your adversaries know who you are, and may the nations shake at your presence!", "comment": "tn Heb \u201cto make known your name to your adversaries.\u201d Perhaps the infinitive construct with preposition -\u05dc\u05b0 (lamed) should be construed with \u201ccome down\u201d in v. 1a, or subordinated to the following line: \u201cTo make known your name to your adversaries, let the nations shake from before you.\u201d"}, {"pk": 2843613, "translation": "NET", "book": 23, "chapter": 64, "verse": 3, "text": "When you performed awesome deeds that took us by surprise, you came down, and the mountains trembled before you.", "comment": "tn Heb \u201c[for which] we were not waiting.\u201d
tn See the note at v. 1."}, {"pk": 2843614, "translation": "NET", "book": 23, "chapter": 64, "verse": 4, "text": "Since ancient times no one has heard or perceived, no eye has seen any God besides you, who intervenes for those who wait for him.", "comment": "tn Heb \u201cfrom ancient times they have not heard, they have not listened.\u201d"}, {"pk": 2843615, "translation": "NET", "book": 23, "chapter": 64, "verse": 5, "text": "You assist those who delight in doing what is right, who observe your commandments. Look, you were angry because we violated them continually. How then can we be saved?", "comment": "tn Heb \u201cthe one who rejoices and does righteousness.\u201d
tn Heb \u201cmeet [with kindness].\u201d
tc The Hebrew text reads literally, \u201clook, you were angry and we sinned against them continually [or perhaps, \u201cin ancient times\u201d] and we were delivered.\u201d The statement makes little sense as it stands. The first vav [\u05d5] consecutive (\u201cand we sinned\u201d) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [\u05d5] consecutive). The final verb (if rendered positively) makes no sense in this context \u2013 God\u2019s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to \u05d5\u05b7\u05e0\u05bc\u05b4\u05e8\u05b0\u05e9\u05c1\u05b8\u05e2 (vannirsha\u2019, \u201cand we were evil\u201d; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsaa support the MT reading. One can either accept an emendation or cast the statement as a question (as above).
tn Heb \u201cin your ways they remember you.\u201d"}, {"pk": 2843616, "translation": "NET", "book": 23, "chapter": 64, "verse": 6, "text": "We are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in your sight. We all wither like a leaf; our sins carry us away like the wind.", "comment": "tn Heb \u201cand like a garment of menstruation [are] all our righteous acts\u201d; KJV, NIV \u201cfilthy rags\u201d; ASV \u201ca polluted garment.\u201d"}, {"pk": 2843617, "translation": "NET", "book": 23, "chapter": 64, "verse": 7, "text": "No one invokes your name, or makes an effort to take hold of you. For you have rejected us and handed us over to our own sins.", "comment": "tn Heb \u201cfor you have hidden your face from us.\u201d
tn Or \u201crouses himself\u201d; NASB \u201carouses himself.\u201d
tn Or \u201ccalls out in\u201d; NASB, NIV, NRSV \u201ccalls on.\u201d
tc The Hebrew text reads literally, \u201cand you caused us to melt in the hand of our sin.\u201d The verb \u05d5\u05b7\u05ea\u05bc\u05b0\u05de\u05d5\u05bc\u05d2\u05b5\u05e0\u05d5\u05bc (vatt\u00ffmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root \u05de\u05d5\u05bc\u05d2 (mug, \u201cmelt\u201d). However, elsewhere the Qal of this verb is intransitive. If the verbal root \u05de\u05d5\u05bc\u05d2 (mug) is retained here, the form should be emended to a Polel pattern (\u05d5\u05b7\u05ea\u05bc\u05b0\u05de\u05b9\u05d2\u05b0\u05d2\u05b5\u05e0\u05d5\u05bc, vatt\u00ffmog\u00ffgenu). The translation assumes an emendation to \u05d5\u05b7\u05ea\u05bc\u05b0\u05de\u05b7\u05d2\u05bc\u05b0\u05e0\u05b5\u05e0\u05d5\u05bc (vatt\u00ffmagg\u00ffnenu, \u201cand you handed us over\u201d). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root \u05de\u05b4\u05d2\u05bc\u05b5\u05df (miggen, \u201chand over, surrender\u201d; see HALOT 545 s.v. \u05de\u05d2\u05df and BDB 171 s.v. \u05de\u05b8\u05d2\u05b8\u05df). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation."}, {"pk": 2843618, "translation": "NET", "book": 23, "chapter": 64, "verse": 8, "text": "Yet, LORD, you are our father. We are the clay, and you are our potter; we are all the product of your labor.", "comment": "tn Heb \u201cthe work of your hand.\u201d
tn On the force of \u05d5\u05b0\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (v\u00ff\u2019attah) here, see HALOT 902 s.v. \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4."}, {"pk": 2843619, "translation": "NET", "book": 23, "chapter": 64, "verse": 9, "text": "LORD, do not be too angry! Do not hold our sins against us continually! Take a good look at your people, at all of us!", "comment": "tn Heb \u201cdo not remember sin continually.\u201d
tn Heb \u201cLook, gaze at your people, all of us.\u201d Another option is to translate, \u201cTake a good look! We are all your people.\u201d"}, {"pk": 2843620, "translation": "NET", "book": 23, "chapter": 64, "verse": 10, "text": "Your chosen cities have become a desert; Zion has become a desert, Jerusalem is a desolate ruin.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201choly\u201d (so KJV, NASB, NRSV, NLT); NIV \u201csacred.\u201d"}, {"pk": 2843621, "translation": "NET", "book": 23, "chapter": 64, "verse": 11, "text": "Our holy temple, our pride and joy, the place where our ancestors praised you, has been burned with fire; all our prized possessions have been destroyed.", "comment": "tn Heb \u201cour source of pride.\u201d
tn Or \u201call that we valued has become a ruin.\u201d"}, {"pk": 2843622, "translation": "NET", "book": 23, "chapter": 64, "verse": 12, "text": "In light of all this, how can you still hold back, LORD? How can you be silent and continue to humiliate us?", "comment": "tn Heb \u201cbecause of these\u201d; KJV, ASV \u201cfor these things.\u201d"}, {"pk": 2843623, "translation": "NET", "book": 23, "chapter": 65, "verse": 1, "text": "\u201cI made myself available to those who did not ask for me; I appeared to those who did not look for me. I said, \u2018Here I am! Here I am!\u2019 to a nation that did not invoke my name.", "comment": "tn Heb \u201cI allowed myself to be found by those who did not seek.\u201d
tn Heb \u201cI allowed myself to be sought by those who did not ask.\u201d
tn Heb \u201ccall out in\u201d; NASB, NIV, NRSV \u201ccall on.\u201d"}, {"pk": 2843624, "translation": "NET", "book": 23, "chapter": 65, "verse": 2, "text": "I spread out my hands all day long to my rebellious people, who lived in a way that is morally unacceptable, and who did what they desired.", "comment": "tn Heb \u201cwho walked [in] the way that is not good, after their thoughts.\u201d"}, {"pk": 2843625, "translation": "NET", "book": 23, "chapter": 65, "verse": 3, "text": "These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.", "comment": "tn Heb \u201cthe people who provoke me to anger to my face continually.\u201d
tn Or perhaps, \u201con tiles.\u201d
tn Or \u201cgardens\u201d (KJV, NASB, NIV, NRSV, NLT)."}, {"pk": 2843626, "translation": "NET", "book": 23, "chapter": 65, "verse": 4, "text": "They sit among the tombs and keep watch all night long. They eat pork, and broth from unclean sacrificial meat is in their pans.", "comment": "tn Heb \u201cthe flesh of the pig\u201d; KJV, NAB, NASB \u201cswine\u2019s flesh.\u201d
tc The marginal reading (Qere), supported by the Qumran scroll 1QIsaa, reads \u05de\u05b0\u05e8\u05b7\u05e7 (m\u00ffraq, \u201cbroth\u201d), while the consonantal text (Kethib) has \u05e4\u05b0\u05e8\u05b7\u05e7 (feraq, \u201cfragment\u201d).
tn The Hebrew text reads literally, \u201cand in the watches they spend the night.\u201d Some understand \u05e0\u05bc\u05b0\u05e6\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd (n\u00fftsurim) as referring to \u201csecret places\u201d or \u201ccaves,\u201d while others emend the text to \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd (uven tsurim, \u201cbetween the rocky cliffs\u201d).
sn Perhaps the worship of underworld deities or dead spirits is in view."}, {"pk": 2843627, "translation": "NET", "book": 23, "chapter": 65, "verse": 5, "text": "They say, \u2018Keep to yourself! Don\u2019t get near me, for I am holier than you!\u2019 These people are like smoke in my nostrils, like a fire that keeps burning all day long."}, {"pk": 2843628, "translation": "NET", "book": 23, "chapter": 65, "verse": 6, "text": "Look, I have decreed: I will not keep silent, but will pay them back; I will pay them back exactly what they deserve,", "comment": "tn Heb \u201cI will pay back into their lap.\u201d
tn Heb \u201cLook, it is written before me.\u201d"}, {"pk": 2843629, "translation": "NET", "book": 23, "chapter": 65, "verse": 7, "text": "for your sins and your ancestors\u2019 sins,\u201d says the LORD. \u201cBecause they burned incense on the mountains and offended me on the hills, I will punish them in full measure.\u201d", "comment": "tn Heb \u201cI will measure out their pay [from the] beginning into their lap,\u201d i.e., he will give them everything they have earned.
tn Or perhaps, \u201ctaunted\u201d; KJV \u201cblasphemed\u201d; NAB \u201cdisgraced\u201d; NASB \u201cscorned\u201d; NIV \u201cdefied\u201d; NRSV \u201creviled.\u201d
tn Heb \u201cthe iniquities of your fathers.\u201d"}, {"pk": 2843630, "translation": "NET", "book": 23, "chapter": 65, "verse": 8, "text": "This is what the LORD says: \u201cWhen juice is discovered in a cluster of grapes, someone says, \u2018Don\u2019t destroy it, for it contains juice.\u2019 So I will do for the sake of my servants \u2014 I will not destroy everyone.", "comment": "tn Heb \u201cby not destroying everyone.\u201d
tn Heb \u201cjust as.\u201d In the Hebrew text the statement is one long sentence, \u201cJust as\u2026, so I will do\u2026.\u201d
tn Heb \u201cfor a blessing is in it.\u201d"}, {"pk": 2843631, "translation": "NET", "book": 23, "chapter": 65, "verse": 9, "text": "I will bring forth descendants from Jacob, and from Judah people to take possession of my mountains. My chosen ones will take possession of the land; my servants will live there.", "comment": "tn Heb \u201cit.\u201d The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains."}, {"pk": 2843632, "translation": "NET", "book": 23, "chapter": 65, "verse": 10, "text": "Sharon will become a pasture for sheep, and the Valley of Achor a place where cattle graze; they will belong to my people, who seek me.", "comment": "tn Heb \u201ca resting place for cattle\u201d; NASB, NIV \u201cfor herds.\u201d
sn Sharon was a plain located to the west, along the Mediterranean coast north of Joppa and south of Carmel.
sn The Valley of Achor (\u201cAchor\u201d means \u201ctrouble\u201d in Hebrew) was the site of Achan\u2019s execution. It was located to the east, near Jericho.
tn Heb \u201cfor my people who seek me.\u201d"}, {"pk": 2843633, "translation": "NET", "book": 23, "chapter": 65, "verse": 11, "text": "But as for you who abandon the LORD and forget about worshiping at my holy mountain, who prepare a feast for the god called \u2018Fortune,\u2019 and fill up wine jugs for the god called \u2018Destiny\u2019 \u2014", "comment": "tn The Hebrew has \u05dc\u05b7\u05de\u05b0\u05e0\u05b4\u05d9 (lamni, \u201cfor Meni\u201d), the name of a pagan deity. See HALOT 602 s.v. \u05de\u05b0\u05d2\u05b4\u05d9.
tn The Hebrew has \u05dc\u05b7\u05d2\u05bc\u05b7\u05d3 (laggad, \u201cfor Gad\u201d), the name of a pagan deity. See HALOT 176 s.v. II \u05d2\u05bc\u05b7\u05d3 2.
tn The Hebrew text has simply, \u201cforget.\u201d The words \u201cabout worshiping at\u201d are supplied in the translation for clarification."}, {"pk": 2843634, "translation": "NET", "book": 23, "chapter": 65, "verse": 12, "text": "I predestine you to die by the sword, all of you will kneel down at the slaughtering block, because I called to you, and you did not respond, I spoke and you did not listen. You did evil before me; you chose to do what displeases me.\u201d", "comment": "tn Or \u201cat the slaughter\u201d; NIV \u201cfor the slaughter\u201d; NLT \u201cbefore the executioner.\u201d
tn Heb \u201cI assign you to the sword.\u201d Some emend the Qal verb form \u05de\u05b8\u05e0\u05b4\u05d9\u05ea\u05b4\u05d9 (maniti, \u201cI assign\u201d) to the Piel \u05de\u05b4\u05e0\u05bc\u05b4\u05d9\u05ea\u05b4\u05d9 (minniti, \u201c I ordain\u201d). The verb sounds like the name of the god Meni (\u05de\u05b0\u05e0\u05b4\u05d9, m\u00ffni, \u201cDestiny, Fate\u201d). The sound play draws attention to the irony of the statement. The sinners among God\u2019s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.
tn Heb \u201cthat which is evil in my eyes.\u201d"}, {"pk": 2843635, "translation": "NET", "book": 23, "chapter": 65, "verse": 13, "text": "So this is what the sovereign LORD says: \u201cLook, my servants will eat, but you will be hungry! Look, my servants will drink, but you will be thirsty! Look, my servants will rejoice, but you will be humiliated!"}, {"pk": 2843636, "translation": "NET", "book": 23, "chapter": 65, "verse": 14, "text": "Look, my servants will shout for joy as happiness fills their hearts! But you will cry out as sorrow fills your hearts; you will wail because your spirits will be crushed.", "comment": "tn Heb \u201cfrom the pain of the heart.\u201d
tn Heb \u201cfrom the good of the heart.\u201d
tn Heb \u201cfrom the breaking of the spirit.\u201d"}, {"pk": 2843637, "translation": "NET", "book": 23, "chapter": 65, "verse": 15, "text": "Your names will live on in the curse formulas of my chosen ones. The sovereign LORD will kill you, but he will give his servants another name.", "comment": "tn Heb \u201cyou will leave your name for an oath to my chosen ones.\u201dsn For an example of such a curse formula see Jer 29:22."}, {"pk": 2843638, "translation": "NET", "book": 23, "chapter": 65, "verse": 16, "text": "Whoever pronounces a blessing in the earth will do so in the name of the faithful God; whoever makes an oath in the earth will do so in the name of the faithful God. For past problems will be forgotten; I will no longer think about them.", "comment": "tn Or \u201cin the land\u201d (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.
tn Heb \u201cfor the former distresses will be forgotten, and they will be hidden from my eyes.\u201d
tn Heb \u201cwill take an oath by the God of truth.\u201d
tn Heb \u201cwill pronounce a blessing by the God of truth.\u201d"}, {"pk": 2843639, "translation": "NET", "book": 23, "chapter": 65, "verse": 17, "text": "For look, I am ready to create new heavens and a new earth! The former ones will not be remembered; no one will think about them anymore.", "comment": "tn Heb \u201cand they will not come up on the mind.\u201d
tn Or perhaps, \u201cthe former things\u201d (so ASV, NASB, NIV, NRSV); TEV \u201cThe events of the past.\u201d
sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18\u201319) to a new creation of the cosmos."}, {"pk": 2843640, "translation": "NET", "book": 23, "chapter": 65, "verse": 18, "text": "But be happy and rejoice forevermore over what I am about to create! For look, I am ready to create Jerusalem to be a source of joy, and her people to be a source of happiness.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cher people, happiness.\u201d See the preceding note.
tn Heb \u201cJerusalem, joy.\u201d The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself."}, {"pk": 2843641, "translation": "NET", "book": 23, "chapter": 65, "verse": 19, "text": "Jerusalem will bring me joy, and my people will bring me happiness. The sound of weeping or cries of sorrow will never be heard in her again.", "comment": "tn Heb \u201cand I will rejoice in Jerusalem, and be happy in my people.\u201d"}, {"pk": 2843642, "translation": "NET", "book": 23, "chapter": 65, "verse": 20, "text": "Never again will one of her infants live just a few days or an old man die before his time. Indeed, no one will die before the age of a hundred, anyone who fails to reach the age of a hundred will be considered cursed.", "comment": "tn Heb \u201cand there will not be from there again a nursing infant of days,\u201d i.e., one that lives just a few days.
tn Heb \u201cthe one who misses.\u201d \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019) is used here in its basic sense of \u201cmiss the mark.\u201d See HALOT 305 s.v. \u05d7\u05d8\u05d0. Another option is to translate, \u201cand the sinner who reaches the age of a hundred will be cursed.\u201d
tn Heb \u201cor an old [man] who does not fill out his days.\u201d
tn Heb \u201cfor the child as a son of one hundred years will die.\u201d The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category \u201cchild\u201d will be redefined in light of the expanded life spans that will characterize this new era."}, {"pk": 2843643, "translation": "NET", "book": 23, "chapter": 65, "verse": 21, "text": "They will build houses and live in them; they will plant vineyards and eat their fruit."}, {"pk": 2843644, "translation": "NET", "book": 23, "chapter": 65, "verse": 22, "text": "No longer will they build a house only to have another live in it, or plant a vineyard only to have another eat its fruit, for my people will live as long as trees, and my chosen ones will enjoy to the fullest what they have produced.", "comment": "tn Heb \u201cthey will not build, and another live [in it].\u201d
tn Heb \u201cthe work of their hands\u201d (so KJV, NASB, NIV, NRSV); NLT \u201ctheir hard-won gains.\u201d
tn Heb \u201cfor like the days of the tree [will be] the days of my people.\u201d
tn Heb \u201cthey will not plant, and another eat.\u201d"}, {"pk": 2843645, "translation": "NET", "book": 23, "chapter": 65, "verse": 23, "text": "They will not work in vain, or give birth to children that will experience disaster. For the LORD will bless their children and their descendants.", "comment": "tn Heb \u201cand they will not give birth to horror.\u201d
tn Heb \u201cfor offspring blessed by the Lord they [will be], and their descendants along with them.\u201d"}, {"pk": 2843646, "translation": "NET", "book": 23, "chapter": 65, "verse": 24, "text": "Before they even call out, I will respond; while they are still speaking, I will hear.", "comment": "tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2."}, {"pk": 2843647, "translation": "NET", "book": 23, "chapter": 65, "verse": 25, "text": "A wolf and a lamb will graze together; a lion, like an ox, will eat straw, and a snake\u2019s food will be dirt. They will no longer injure or destroy on my entire royal mountain,\u201d says the LORD.", "comment": "sn A similar statement appears in 11:6.
sn These words also appear in 11:7.
sn Some see an allusion to Gen 3:14 (note \u201cyou will eat dirt\u201d). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God\u2019s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement \u201cyou will eat dirt\u201d in Gen 3:14 means \u201cyou will crawl on the ground.\u201d In the same way the statement \u201cdirt will be its food\u201d in Isa 65:25 means \u201cit will crawl on the ground.\u201d)
tn Heb \u201cin all my holy mountain.\u201d These same words appear in 11:9. See the note there.sn As in 11:1\u20139 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8."}, {"pk": 2843648, "translation": "NET", "book": 23, "chapter": 66, "verse": 1, "text": "This is what the LORD says: \u201cThe heavens are my throne and the earth is my footstool. Where then is the house you will build for me? Where is the place where I will rest?"}, {"pk": 2843649, "translation": "NET", "book": 23, "chapter": 66, "verse": 2, "text": "My hand made them; that is how they came to be,\u201d says the LORD. I show special favor to the humble and contrite, who respect what I have to say.", "comment": "tn Heb \u201cand to this one I look\u201d (KJV and NASB both similar).
tn Heb \u201cto the humble and the lowly in spirit and the one who trembles at my words.\u201d
tn Heb \u201cand all these were.\u201d Some prefer to emend \u05d5\u05b7\u05d9\u05bc\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc (vayyihyu, \u201cand they were\u201d) to \u05d5\u05b0\u05dc\u05b4\u05d9 \u05d4\u05b8\u05d9\u05d5\u05bc (v\u00ffli hayu, \u201cand to me they were\u201d), i.e., \u201cand they belong to me.\u201d
tn Heb \u201call these.\u201d The phrase refers to the heavens and earth, mentioned in the previous verse."}, {"pk": 2843650, "translation": "NET", "book": 23, "chapter": 66, "verse": 3, "text": "The one who slaughters a bull also strikes down a man; the one who sacrifices a lamb also breaks a dog\u2019s neck; the one who presents an offering includes pig\u2019s blood with it; the one who offers incense also praises an idol. They have decided to behave this way; they enjoy these disgusting practices.", "comment": "tn Heb \u201ctheir being [or \u201csoul\u201d] takes delight in their disgusting [things].\u201d
tn Heb \u201cone who slaughters a bull, one who strikes down a man.\u201d Some understand a comparison here and in the following lines. In God\u2019s sight the one who sacrifices is like (i.e., regarded as) a murderer or one whose worship is ritually defiled or idolatrous. The translation above assumes that the language is not metaphorical, but descriptive of the sinners\u2019 hypocritical behavior. (Note the last two lines of the verse, which suggests they are guilty of abominable practices.) On the one hand, they act pious and offer sacrifices; but at the same time they commit violent crimes against men, defile their sacrifices, and worship other gods.
tn Heb \u201cone who sacrifices a lamb, one who breaks a dog\u2019s neck.\u201d Some understand a comparison, but see the previous note.sn The significance of breaking a dog\u2019s neck is uncertain, though the structure of the statement when compared to the preceding and following lines suggests the action is viewed in a negative light. According to Exod 13:13 and 34:20, one was to \u201credeem\u201d a firstborn donkey by offering a lamb; if one did not \u201credeem\u201d the firstborn donkey in this way, then its neck must be broken. According to Deut 21:1\u20139 a heifer\u2019s neck was to be broken as part of the atonement ritual to purify the land from the guilt of bloodshed. It is not certain if these passages relate in any way to the action described in Isa 66:3.
tn Heb \u201cone who offers an offering, pig\u2019s blood.\u201d Some understand a comparison, but see the note at the end of the first line.
tn Heb \u201cone who offers incense as a memorial offering, one who blesses something false.\u201d Some understand a comparison, but see the note at the end of the first line. \u05d0\u05b8\u05d5\u05b6\u05df (\u2019aven), which has a wide variety of attested nuances, here refers metonymically to an idol. See HALOT 22 s.v. and BDB 20 s.v. 2.
tn Heb \u201calso they have chosen their ways.\u201d"}, {"pk": 2843651, "translation": "NET", "book": 23, "chapter": 66, "verse": 4, "text": "So I will choose severe punishment for them; I will bring on them what they dread, because I called, and no one responded, I spoke and they did not listen. They did evil before me; they chose to do what displeases me.\u201d", "comment": "tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root \u05e2\u05b8\u05dc\u05b7\u05dc (\u2019alal), which can carry the nuance \u201cdeal severely.\u201d
tn Heb \u201cthat which is evil in my eyes.\u201d"}, {"pk": 2843652, "translation": "NET", "book": 23, "chapter": 66, "verse": 5, "text": "Hear the word of the LORD, you who respect what he has to say! Your countrymen, who hate you and exclude you, supposedly for the sake of my name, say, \u201cMay the LORD be glorified, then we will witness your joy.\u201d But they will be put to shame.", "comment": "tn Heb \u201cwho tremble at his word.\u201d
tn Or \u201cso that we might witness your joy.\u201d The point of this statement is unclear.
tn Heb \u201cbrothers\u201d (so NASB, NIV); NRSV \u201cYour own people\u201d; NLT \u201cYour close relatives.\u201d"}, {"pk": 2843653, "translation": "NET", "book": 23, "chapter": 66, "verse": 6, "text": "The sound of battle comes from the city; the sound comes from the temple! It is the sound of the LORD paying back his enemies."}, {"pk": 2843654, "translation": "NET", "book": 23, "chapter": 66, "verse": 7, "text": "Before she goes into labor, she gives birth! Before her contractions begin, she delivers a boy!"}, {"pk": 2843655, "translation": "NET", "book": 23, "chapter": 66, "verse": 8, "text": "Who has ever heard of such a thing? Who has ever seen this? Can a country be brought forth in one day? Can a nation be born in a single moment? Yet as soon as Zion goes into labor she gives birth to sons!", "comment": "tn Heb \u201cland,\u201d but here \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets) stands metonymically for an organized nation (see the following line)."}, {"pk": 2843656, "translation": "NET", "book": 23, "chapter": 66, "verse": 9, "text": "\u201cDo I bring a baby to the birth opening and then not deliver it?\u201d asks the LORD. \u201cOr do I bring a baby to the point of delivery and then hold it back?\u201d asks your God.", "comment": "sn The rhetorical questions expect the answer, \u201cOf course not!\u201d"}, {"pk": 2843657, "translation": "NET", "book": 23, "chapter": 66, "verse": 10, "text": "Be happy for Jerusalem and rejoice with her, all you who love her! Share in her great joy, all you who have mourned over her!"}, {"pk": 2843658, "translation": "NET", "book": 23, "chapter": 66, "verse": 11, "text": "For you will nurse from her satisfying breasts and be nourished; you will feed with joy from her milk-filled breasts.", "comment": "tn Or \u201cin order that\u201d; ASV, NRSV \u201cthat.\u201d
tn Heb \u201cyou will slurp and refresh yourselves from her heavy breast.\u201dsn Zion\u2019s residents will benefit from and enjoy her great material prosperity. See v. 12.
tn Heb \u201cyou will suck and be satisfied, from her comforting breast.\u201d"}, {"pk": 2843659, "translation": "NET", "book": 23, "chapter": 66, "verse": 12, "text": "For this is what the LORD says: \u201cLook, I am ready to extend to her prosperity that will flow like a river, the riches of nations will flow into her like a stream that floods its banks. You will nurse from her breast and be carried at her side; you will play on her knees.", "comment": "tn The words \u201cfrom her breast\u201d are supplied in the translation for clarification (see v. 11).
tn Heb \u201cLook, I am ready to extend to her like a river prosperity [or \u201cpeace\u201d], and like an overflowing stream, the riches of nations.\u201d"}, {"pk": 2843660, "translation": "NET", "book": 23, "chapter": 66, "verse": 13, "text": "As a mother consoles a child, so I will console you, and you will be consoled over Jerusalem.\u201d", "comment": "tn Heb \u201clike a man whose mother comforts him.\u201d"}, {"pk": 2843661, "translation": "NET", "book": 23, "chapter": 66, "verse": 14, "text": "When you see this, you will be happy, and you will be revived. The LORD will reveal his power to his servants and his anger to his enemies.", "comment": "tn Heb \u201cand the hand of the Lord will be made known to his servants, and anger to his enemies.\u201d
tn Heb \u201cand your bones like grass will sprout.\u201d
tn \u201cand you will see and your heart will be happy.\u201d"}, {"pk": 2843662, "translation": "NET", "book": 23, "chapter": 66, "verse": 15, "text": "For look, the LORD comes with fire, his chariots come like a windstorm, to reveal his raging anger, his battle cry, and his flaming arrows.", "comment": "tn Heb \u201cto cause to return with the rage of his anger, and his battle cry [or \u201crebuke\u201d] with flames of fire.\u201d
sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust."}, {"pk": 2843663, "translation": "NET", "book": 23, "chapter": 66, "verse": 16, "text": "For the LORD judges all humanity with fire and his sword; the LORD will kill many.", "comment": "tn Heb \u201cmany are the slain of the Lord.\u201d
tn Heb \u201cflesh\u201d (so KJV, NASB, NRSV); NIV \u201cupon all men\u201d; TEV \u201call the people of the world.\u201d"}, {"pk": 2843664, "translation": "NET", "book": 23, "chapter": 66, "verse": 17, "text": "\u201cAs for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, those who eat the flesh of pigs and other disgusting creatures, like mice \u2014 they will all be destroyed together,\u201d says the LORD.", "comment": "tn Heb \u201cones who eat the flesh of the pig and the disgusting thing and the mouse.\u201d
tn Heb \u201cthe ones who consecrate themselves and the ones who purify themselves toward the orchards [or \u201cgardens\u201d] after the one in the midst.\u201d The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.
tn Heb \u201ctogether they will come to an end.\u201d"}, {"pk": 2843665, "translation": "NET", "book": 23, "chapter": 66, "verse": 18, "text": "\u201cI hate their deeds and thoughts! So I am coming to gather all the nations and ethnic groups; they will come and witness my splendor.", "comment": "tc The Hebrew text reads literally \u201cand I, their deeds and their thoughts, am coming.\u201d The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words \u201ctheir deeds and their thoughts\u201d have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun \u201cI\u201d has no verb after it. Most translations insert \u201cknow\u201d for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has \u201cI, because of their actions and their imaginations\u2026\u201d Since God\u2019s \u201cknowledge\u201d of Israel\u2019s sin occasions judgment, the verb \u201chate\u201d is an option as well (see above translation). The feminine form of the next verb (\u05d1\u05bc\u05b8\u05d0\u05b8\u05d4, ba\u2019ah) could be understood in one of two ways. One could provide an implied noun \u201ctime\u201d (\u05e2\u05b5\u05ea, \u2019et) and render the next line \u201cthe time is coming/has come\u201d (NASB, ESV). One could also emend the feminine verb to the masculine \u05d1\u05bc\u05b8\u05d0 (ba\u2019) and have the \u201cI\u201d at the beginning of the line govern this verb as well (for the Lord is speaking here): \u201cI am coming\u201d (cf. NIV, NCV, NRSV, TEV, NLT).
tn Heb \u201cand the tongues\u201d; KJV, NASB, NIV, NRSV \u201cand tongues.\u201d"}, {"pk": 2843666, "translation": "NET", "book": 23, "chapter": 66, "verse": 19, "text": "I will perform a mighty act among them and then send some of those who remain to the nations \u2014 to Tarshish, Pul, Lud (known for its archers ), Tubal, Javan, and to the distant coastlands that have not heard about me or seen my splendor. They will tell the nations of my splendor.", "comment": "tn Some prefer to read \u201cPut\u201d (i.e., Libya).
tn Heb \u201cand I will set a sign among them.\u201d The precise meaning of this statement is unclear. Elsewhere \u201cto set a sign\u201d means \u201cperform a mighty act\u201d (Ps 78:43; Jer 32:20), \u201cmake [someone] an object lesson\u201d (Ezek 14:8), and \u201cerect a [literal] standard\u201d (Ps 74:4).
sn That is, Lydia (in Asia Minor).
tn Heb \u201cdrawers of the bow\u201d (KJV and ASV both similar).
sn Javan is generally identified today as Greece (so NIV, NCV, NLT).
tn Or \u201cislands\u201d (NIV)."}, {"pk": 2843667, "translation": "NET", "book": 23, "chapter": 66, "verse": 20, "text": "They will bring back all your countrymen from all the nations as an offering to the LORD. They will bring them on horses, in chariots, in wagons, on mules, and on camels to my holy hill Jerusalem,\u201d says the LORD, \u201cjust as the Israelites bring offerings to the LORD\u2019s temple in ritually pure containers.", "comment": "tn The words \u201cthey will bring them\u201d are supplied in the translation for stylistic reasons.
tn Heb \u201cbrothers\u201d (so NIV); NCV \u201cfellow Israelites.\u201d
tn The precise meaning of this word is uncertain. Some suggest it refers to \u201cchariots.\u201d See HALOT 498 s.v. *\u05db\u05bc\u05b4\u05e8\u05b0\u05db\u05bc\u05b8\u05e8\u05b8\u05d4."}, {"pk": 2843668, "translation": "NET", "book": 23, "chapter": 66, "verse": 21, "text": "And I will choose some of them as priests and Levites,\u201d says the LORD."}, {"pk": 2843669, "translation": "NET", "book": 23, "chapter": 66, "verse": 22, "text": "\u201cFor just as the new heavens and the new earth I am about to make will remain standing before me,\u201d says the LORD, \u201cso your descendants and your name will remain."}, {"pk": 2843670, "translation": "NET", "book": 23, "chapter": 66, "verse": 23, "text": "From one month to the next and from one Sabbath to the next, all people will come to worship me,\u201d says the LORD.", "comment": "tn Heb \u201call flesh\u201d (so KJV, ASV, NRSV); NAB, NASB, NIV \u201call mankind\u201d; NLT \u201cAll humanity.\u201d
tn Heb \u201cnew moon.\u201d The verb that introduces this verse serves as a discourse particle and is untranslated; see note on \u201cin the future\u201d in 2:2.
tn Or \u201cbow down before\u201d (NASB)."}, {"pk": 2843671, "translation": "NET", "book": 23, "chapter": 66, "verse": 24, "text": "\u201cThey will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die, and the fire that consumes them will not die out. All people will find the sight abhorrent.\u201d", "comment": "tn Heb \u201cfor their worm will not die.\u201d
tn Heb \u201cand their fire will not be extinguished.\u201d
tn Heb \u201cand they will be an abhorrence to all flesh.\u201dsn This verse depicts a huge mass burial site where the seemingly endless pile of maggot-infested corpses are being burned."}, {"pk": 2843672, "translation": "NET", "book": 24, "chapter": 1, "verse": 1, "text": "The following is a record of what Jeremiah son of Hilkiah prophesied. He was one of the priests who lived at Anathoth in the territory of the tribe of Benjamin.", "comment": "tn Or \u201cThis is a record of what Jeremiah prophesied and did\u201d; Heb \u201cThe words [or affairs] of Jeremiah.\u201d The phrase could refer to either the messages of Jeremiah recorded in the book or to both his messages and the biographical (and autobiographical) narratives recorded about him in the book. Since the phrase is intended to serve as the title or superscription for the whole book and recurs again in 51:64 at the end of the book before the final appendix, it might refer to the latter. The expression \u201cThe words of [someone]\u201d is a standard introductory formula (Deut 29:1[28:69]; 2 Sam 23:1; Amos 1:1; Eccl 1:1; Neh 1:1)."}, {"pk": 2843673, "translation": "NET", "book": 24, "chapter": 1, "verse": 2, "text": "The LORD began to speak to him in the thirteenth year that Josiah son of Amon ruled over Judah.", "comment": "sn The translation reflects the ancient Jewish tradition of substituting the word for \u201cLord\u201d for the proper name for Israel\u2019s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants YHWH but substituted the vowels for the word \u201cLord.\u201d The practice of calling him \u201cLord\u201d rather than using his proper name is also reflected in the Greek translation which is the oldest translation of the Hebrew Bible. The meaning of the name Yahweh occurs in Exod 3:13\u201314 where God identifies himself as the God of Abraham, Isaac, and Jacob and tells Moses that his name is \u201cI am\u201d (\u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4, \u2019ehyeh). However, he instructs the Israelites to refer to him as YHWH (\u201cYahweh\u201d = \u201cHe is\u201d); see further Exod 34:5\u20136.
tn Heb \u201cto whom the word of the Lord came.\u201d The present translation is more in keeping with contemporary English idiom. The idea of \u201cbegan to speak\u201d comes from the context where the conclusion of his speaking is signaled by the phrases \u201cuntil the end of the eleventh year of Zedekiah\u201d and \u201cuntil the people of Jerusalem were taken into exile\u201d in v. 3."}, {"pk": 2843674, "translation": "NET", "book": 24, "chapter": 1, "verse": 3, "text": "The LORD also spoke to him when Jehoiakim son of Josiah ruled over Judah, and he continued to speak to him until the fifth month of the eleventh year that Zedekiah son of Josiah ruled over Judah. That was when the people of Jerusalem were taken into exile.", "comment": "sn This would have been August, 586 b.c. according to modern reckoning.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand it [the word of the Lord] came in the days of Jehoiakim\u2026until the end of the eleventh year of Zedekiah\u2026until the carrying away captive of Jerusalem in the fifth month.\u201d"}, {"pk": 2843675, "translation": "NET", "book": 24, "chapter": 1, "verse": 4, "text": "The LORD said to me,"}, {"pk": 2843676, "translation": "NET", "book": 24, "chapter": 1, "verse": 5, "text": "\u201cBefore I formed you in your mother\u2019s womb I chose you. Before you were born I set you apart. I appointed you to be a prophet to the nations.\u201d", "comment": "tn Heb \u201cI knew you.\u201d The parallelism here with \u201cset you apart\u201d and \u201cappointed you\u201d make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.
tn Heb \u201cthe womb.\u201d The words \u201cyour mother\u2019s\u201d are implicit and are supplied in the translation for clarity."}, {"pk": 2843677, "translation": "NET", "book": 24, "chapter": 1, "verse": 6, "text": "I answered, \u201cOh, Lord GOD, I really do not know how to speak well enough for that, for I am too young.\u201d", "comment": "tn Heb \u201cBehold, I do not know how to speak.\u201d The particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, commonly rendered \u201cbehold\u201d) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 \u00a740.2.1).
tn Heb \u201cLord Yahweh.\u201dsn The translation follows the ancient Jewish tradition of substituting the Hebrew word for \u201cGod\u201d for the proper name Yahweh in this compound name. See the study note on v. 2 for the substitution of \u201cLord\u201d in a similar kind of situation.
tn Heb \u201cI am a boy/youth.\u201d The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.
tn The words \u201cwell enough for that\u201d are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak."}, {"pk": 2843678, "translation": "NET", "book": 24, "chapter": 1, "verse": 7, "text": "The LORD said to me, \u201cDo not say, \u2018I am too young.\u2019 But go to whomever I send you and say whatever I tell you.", "comment": "tn Or \u201cFor you must go and say.\u201d The Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. \u05db\u05bc\u05b4\u05d9 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah\u2019s objection but redirecting his focus, i.e., \u201cdo not say\u2026but go\u2026and say.\u201d"}, {"pk": 2843679, "translation": "NET", "book": 24, "chapter": 1, "verse": 8, "text": "Do not be afraid of those to whom I send you, for I will be with you to protect you,\u201d says the LORD.", "comment": "tn Heb \u201cbe afraid of them.\u201d The antecedent is the \u201cwhomever\u201d in v. 7.
tn Heb \u201crescue.\u201d"}, {"pk": 2843680, "translation": "NET", "book": 24, "chapter": 1, "verse": 9, "text": "Then the LORD reached out his hand and touched my mouth and said to me, \u201cI will most assuredly give you the words you are to speak for me.", "comment": "tn Heb \u201cBehold, I have put my words in your mouth.\u201d This is an example of the Hebrew \u201cscheduling\u201d perfect or the \u201cprophetic\u201d perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here \u201cassuredly\u201d (Heb \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh) underlines the certitude of the promise for the future. See the translator\u2019s note on v. 6.sn The passage is reminiscent of Deut 18:18 which refers to the Lord\u2019s promise of future revelation through a line of prophets who, like Moses, would speak God\u2019s word."}, {"pk": 2843681, "translation": "NET", "book": 24, "chapter": 1, "verse": 10, "text": "Know for certain that I hereby give you the authority to announce to nations and kingdoms that they will be uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.\u201d", "comment": "sn These three pairs represent the twofold nature of Jeremiah\u2019s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah\u2019s ministry see 18:7\u201310 and 31:27\u201328.
tn Heb \u201cSee!\u201d The Hebrew imperative of the verb used here (\u05e8\u05b8\u05d0\u05b8\u05d4, ra\u2019ah) functions the same as the particle in v. 9. See the translator\u2019s note there.
tn Heb \u201cI appoint you today over nations and kingdoms to uproot\u2026.\u201d The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13."}, {"pk": 2843682, "translation": "NET", "book": 24, "chapter": 1, "verse": 11, "text": "Later the LORD asked me, \u201cWhat do you see, Jeremiah?\u201d I answered, \u201cI see a branch of an almond tree.\u201d"}, {"pk": 2843683, "translation": "NET", "book": 24, "chapter": 1, "verse": 12, "text": "Then the LORD said, \u201cYou have observed correctly. This means I am watching to make sure my threats are carried out.\u201d", "comment": "tn Heb \u201cwatching over my word to do it.\u201dsn There is a play on the Hebrew word for \u201calmond tree\u201d (\u05e9\u05c1\u05b8\u05e7\u05b5\u05d3, shaqed), which blossoms in January/February and is the harbinger of spring, and the Hebrew word for \u201cwatching\u201d (\u05e9\u05c1\u05b9\u05e7\u05b5\u05d3, shoqed), which refers to someone watching over someone or something in preparation for action. The play on words announces the certainty and imminence of the Lord carrying out the covenant curses of Lev 26 and Deut 28 threatened by the earlier prophets.
tn This represents the Hebrew particle (\u05db\u05bc\u05b4\u05d9, ki) that is normally rendered \u201cfor\u201d or \u201cbecause.\u201d The particle here is meant to give the significance of the vision, not the rationale for the statement \u201cyou have observed correctly.\u201d"}, {"pk": 2843684, "translation": "NET", "book": 24, "chapter": 1, "verse": 13, "text": "The LORD again asked me, \u201cWhat do you see?\u201d I answered, \u201cI see a pot of boiling water; it is tipped toward us from the north.\u201d", "comment": "tn Heb \u201ca blown upon [= heated; boiling] pot and its face from the face of the north [= it is facing away from the north].\u201d"}, {"pk": 2843685, "translation": "NET", "book": 24, "chapter": 1, "verse": 14, "text": "Then the LORD said, \u201cThis means destruction will break out from the north on all who live in the land.", "comment": "tn There is nothing in the Hebrew text for these words but it is implicit in the connection. Once again the significance of the vision is spelled out. Compare the translator\u2019s note on v. 12."}, {"pk": 2843686, "translation": "NET", "book": 24, "chapter": 1, "verse": 15, "text": "For I will soon summon all the peoples of the kingdoms of the north,\u201d says the LORD. \u201cThey will come and their kings will set up their thrones near the entrances of the gates of Jerusalem. They will attack all the walls surrounding it, and all the towns in Judah.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthey will each set up.\u201d The pronoun \u201cthey\u201d refers back to the \u201ckingdoms\u201d in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy where the kingdom is put for its king. For a similar use see 2 Chr 12:8.
tn Or \u201cThey will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.\u201d The text of v. 15b reads in Hebrew, \u201cthey will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls\u2026and against all the towns\u2026.\u201d Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for \u201cthe entrance\u201d so that it could be \u201cin\u201d (which would imply victory) or \u201cat/near\u201d (which would imply siege), and the same verb + object (i.e., \u201cthey will set up their thrones\u201d) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8\u201313 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view."}, {"pk": 2843687, "translation": "NET", "book": 24, "chapter": 1, "verse": 16, "text": "In this way I will pass sentence on the people of Jerusalem and Judah because of all their wickedness. For they rejected me and offered sacrifices to other gods, worshiping what they made with their own hands.\u201d", "comment": "tn Heb \u201con them.\u201d The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15.
tn The Hebrew particle (the vav [\u05d5] consecutive), which is often rendered in some English versions as \u201cand\u201d and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.
sn The Hebrew idiom (literally \u201cI will speak my judgments against\u201d) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15.
tn I.e., idols."}, {"pk": 2843688, "translation": "NET", "book": 24, "chapter": 1, "verse": 17, "text": "\u201cBut you, Jeremiah, get yourself ready! Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them.", "comment": "tn Heb \u201cI will make you terrified in front of them.\u201d There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, \u201cfrom before/of,\u201d a preposition introducing the object of a verb of fearing, and \u201cbefore, in front of,\u201d a preposition introducing a spatial location.
tn Heb \u201cgird up your loins.\u201d For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.
tn The name \u201cJeremiah\u201d is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah\u2019s responsibility noted here and the Lord\u2019s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses."}, {"pk": 2843689, "translation": "NET", "book": 24, "chapter": 1, "verse": 18, "text": "I, the LORD, hereby promise to make you as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in the land, including the kings of Judah, its officials, its priests and all the people of the land.", "comment": "tn See the note on \u201cJeremiah\u201d at the beginning of v. 17.
tn Heb \u201cI make you a fortified city\u2026against all the land\u2026.\u201d The words \u201cas strong as\u201d and \u201cso you will be able to stand against all the people of\u2026\u201d are given to clarify the meaning of the metaphor.
tn Heb \u201ctoday I have made you.\u201d The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator\u2019s note there."}, {"pk": 2843690, "translation": "NET", "book": 24, "chapter": 1, "verse": 19, "text": "They will attack you but they will not be able to overcome you, for I will be with you to rescue you,\u201d says the LORD."}, {"pk": 2843691, "translation": "NET", "book": 24, "chapter": 2, "verse": 1, "text": "The LORD spoke to me. He said:"}, {"pk": 2843692, "translation": "NET", "book": 24, "chapter": 2, "verse": 2, "text": "\u201cGo and declare in the hearing of the people of Jerusalem: \u2018This is what the LORD says: \u201cI have fond memories of you, how devoted you were to me in your early years. I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cthe loyal love of your youth.\u201dsn The Hebrew word translated \u201chow devoted you were\u201d (\u05d7\u05b6\u05e1\u05b6\u05d3, khesed) refers metaphorically to the devotion of a new bride to her husband. In typical Hebraic fashion, contemporary Israel is identified with early Israel after she first entered into covenant with (= married) the Lord. The reference to her earlier devotion is not absolute but relative. Compared to her unfaithfulness in worshiping other gods after she got into the land, the murmuring and complaining in the wilderness are ignored.
tn Heb \u201cI remember to/for you.\u201d"}, {"pk": 2843693, "translation": "NET", "book": 24, "chapter": 2, "verse": 3, "text": "Israel was set apart to the LORD; they were like the first fruits of a harvest to him. All who tried to devour them were punished; disaster came upon them,\u201d says the LORD.\u2019\u201d", "comment": "sn Heb \u201cthe first fruits of his harvest.\u201d Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor \u2013 here rendered as a simile \u2013 is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the Lord, to be eaten only by the priests and off limits to the common people, so Israel was God\u2019s special possession and was not to be \u201ceaten\u201d by the nations."}, {"pk": 2843694, "translation": "NET", "book": 24, "chapter": 2, "verse": 4, "text": "Now listen to what the Lord has to say, you descendants of Jacob, all you family groups from the nation of Israel.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2843695, "translation": "NET", "book": 24, "chapter": 2, "verse": 5, "text": "This is what the Lord says: \u201cWhat fault could your ancestors have possibly found in me that they strayed so far from me? They paid allegiance to worthless idols, and so became worthless to me.", "comment": "tn Heb \u201cfathers.\u201d
tn The words \u201cto me\u201d are not in the Hebrew text but are implicit from the context: Heb \u201cthey followed after the worthless thing/things and became worthless.\u201d There is an obvious wordplay on the verb \u201cbecame worthless\u201d and the noun \u201cworthless thing,\u201d which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.
tn Heb \u201cThey went/followed after.\u201d This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To \u201cfollow other gods\u201d was to abandon this way and this loyalty (i.e., to \u201cabandon\u201d or \u201cforget\u201d God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on \u201cfollowing\u201d God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with \u201chalting between two opinions\u201d whether the Lord was the true God or Baal was. The idiom is often found followed by \u201cto serve and to worship\u201d or \u201cthey served and worshiped\u201d such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).
tn Or \u201cI did not wrong your ancestors in any way. Yet they went far astray from me.\u201d Both translations are an attempt to render the rhetorical question which demands a negative answer."}, {"pk": 2843696, "translation": "NET", "book": 24, "chapter": 2, "verse": 6, "text": "They did not ask: \u2018Where is the LORD who delivered us out of Egypt, who brought us through the wilderness, through a land of desert sands and rift valleys, through a land of drought and deep darkness, through a land in which no one travels, and where no one lives?\u2019", "comment": "sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11\u201319 and Ps 44. It is an implicit prayer for his intervention, cf. 2 Kgs 2:14.
tn This word is erroneously rendered \u201cshadow of death\u201d in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (Ps 107:10, 14), a mine (Job 28:3), and a ravine (Ps 23:4). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert."}, {"pk": 2843697, "translation": "NET", "book": 24, "chapter": 2, "verse": 7, "text": "I brought you into a fertile land so you could enjoy its fruits and its rich bounty. But when you entered my land, you defiled it; you made the land I call my own loathsome to me.", "comment": "sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.
tn Heb \u201cmy inheritance.\u201d Or \u201cthe land [i.e., inheritance] I gave you,\u201d reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the Lord\u2019s (e.g., 12:7, 8, 9; 16:18; 50:11) make the possessive use more likely here.sn The land belonged to the Lord; it was given to the Israelites in trust (or usufruct) as their heritage. See Lev 25:23.
sn I.e., made it ceremonially unclean. See Lev 18:19\u201330; Num 35:34; Deut 21:23.
tn Heb \u201ceat.\u201d"}, {"pk": 2843698, "translation": "NET", "book": 24, "chapter": 2, "verse": 8, "text": "Your priests did not ask, \u2018Where is the LORD?\u2019 Those responsible for teaching my law did not really know me. Your rulers rebelled against me. Your prophets prophesied in the name of the god Baal. They all worshiped idols that could not help them.", "comment": "tn Or \u201cwere not committed to me.\u201d The Hebrew verb rendered \u201cknow\u201d refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See for example its use in contexts like Hos 4:1; 6:6.
sn See the study note on 2:6.
tn Heb \u201cThe priests\u2026the ones who grasp my law\u2026the shepherds\u2026the prophets\u2026they\u2026\u201d
tn Heb \u201cand they followed after those things [the word is plural] which do not profit.\u201d The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal (\u05d1\u05bc\u05b7\u05e2\u05b7\u05dc, ba\u2019al) and the verb \u201ccannot help you\u201d (Heb \u201cdo not profit\u201d) which is spelled \u05d9\u05b7\u05e2\u05b7\u05dc (ya\u2019al).
tn Heb \u201cby Baal.\u201d
tn Heb \u201cthose who handle my law.\u201dsn The reference is likely to the priests and Levites who were responsible for teaching the law (so Jer 18:18; cf. Deut 33:10). According to Jer 8:8 it could possibly refer to the scribes who copied the law."}, {"pk": 2843699, "translation": "NET", "book": 24, "chapter": 2, "verse": 9, "text": "\u201cSo, once more I will state my case against you,\u201d says the LORD. \u201cI will also state it against your children and grandchildren.", "comment": "tn The words \u201cyour children and\u201d are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments, Deut 5:10, and note the execution of the children of Dathan and Abiram, Deut 11:6, and of Achan, Josh 7:24\u201325.
tn Or \u201cbring charges against you.\u201dsn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2\u201320; Mic 6:1\u20138."}, {"pk": 2843700, "translation": "NET", "book": 24, "chapter": 2, "verse": 10, "text": "Go west across the sea to the coasts of Cyprus and see. Send someone east to Kedar and have them look carefully. See if such a thing as this has ever happened:", "comment": "tn Heb \u201cpass over to the coasts of Kittim.\u201d The words \u201cwest across the sea\u201d in this line and \u201ceast of\u201d in the next are implicit in the text and are supplied in the translation to give geographical orientation.sn The Hebrew term translated Cyprus (\u201cKittim\u201d) originally referred to the island of Cyprus but later was used for the lands in the west, including Macedonia (1 Macc 1:1; 8:5) and Rome (Dan 11:30). It is used here as part of a figure called merism to denote the lands in the west as opposed to Kedar which was in the east. The figure includes polar opposites to indicate totality, i.e., everywhere from west to east.
sn Kedar is the home of the Bedouin tribes in the Syro-Arabian desert. See Gen 25:18 and Jer 49:38. See also the previous note for the significance of the reference here.
tn Heb \u201cFor go west.\u201d"}, {"pk": 2843701, "translation": "NET", "book": 24, "chapter": 2, "verse": 11, "text": "Has a nation ever changed its gods (even though they are not really gods at all)? But my people have exchanged me, their glorious God, for a god that cannot help them at all!", "comment": "tn Heb \u201cwhat cannot profit.\u201d The verb is singular and the allusion is likely to Baal. See the translator\u2019s note on 2:8 for the likely pun or wordplay.
tn Heb \u201chave exchanged their glory [i.e., the God in whom they glory].\u201d This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the Lord, the God of Israel."}, {"pk": 2843702, "translation": "NET", "book": 24, "chapter": 2, "verse": 12, "text": "Be amazed at this, O heavens! Be shocked and utterly dumbfounded,\u201d says the LORD.", "comment": "sn In earlier literature the heavens (and the earth) were called on to witness Israel\u2019s commitment to the covenant (Deut 30:12) and were called to serve as witnesses to Israel\u2019s fidelity or infidelity to it (Isa 1:2; Mic 6:1)."}, {"pk": 2843703, "translation": "NET", "book": 24, "chapter": 2, "verse": 13, "text": "\u201cDo so because my people have committed a double wrong: they have rejected me, the fountain of life-giving water, and they have dug cisterns for themselves, cracked cisterns which cannot even hold water.\u201d", "comment": "tn It is difficult to decide whether to translate \u201cfresh, running water\u201d which the Hebrew term for \u201cliving water\u201d often refers to (e.g., Gen 26:19; Lev 14:5), or \u201clife-giving water\u201d which the idiom \u201cfountain of life\u201d as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests \u201cfresh, running water,\u201d but the reality underlying the metaphor contrasts the Lord, the source of life, health, and vitality, with useless idols that cannot do anything."}, {"pk": 2843704, "translation": "NET", "book": 24, "chapter": 2, "verse": 14, "text": "\u201cIsrael is not a slave, is he? He was not born into slavery, was he? If not, why then is he being carried off?", "comment": "tn Heb \u201cIs Israel a slave? Or is he a house born slave?\u201d The questions are rhetorical, expecting a negative answer.sn The Lord is here contrasting Israel\u2019s lofty status as the Lord\u2019s bride and special possession, which he had earlier reminded her of (see 2:2\u20133), with her current status of servitude to Egypt and Assyria."}, {"pk": 2843705, "translation": "NET", "book": 24, "chapter": 2, "verse": 15, "text": "Like lions his enemies roar victoriously over him; they raise their voices in triumph. They have laid his land waste; his cities have been burned down and deserted.", "comment": "tn Heb \u201cLions shout over him, they give out [raise] their voices.\u201dsn The reference to lions is here a metaphor for the Assyrians (and later the Babylonians, see Jer 50:17). The statement about lions roaring over their prey implies that the prey has been vanquished.
tn Heb \u201cwithout inhabitant.\u201d"}, {"pk": 2843706, "translation": "NET", "book": 24, "chapter": 2, "verse": 16, "text": "Even the soldiers from Memphis and Tahpanhes have cracked your skulls, people of Israel.", "comment": "tc The translation follows the reading of the Syriac version. The Hebrew text reads \u201chave grazed [= \u201cshaved\u201d ?] your skulls [as a sign of disgracing them].\u201d Note that the reference shifts from third person, \u201chim,\u201d to second person, \u201cyou,\u201d which is common in Hebrew style. The words \u201cpeople of Israel\u201d have been supplied in the translation to help identify the referent and ease the switch. The reading presupposes \u05d9\u05b0\u05e8\u05b9\u05e2\u05d5\u05bc\u05da\u05b0 (y\u00ffro\u2019ukh) a Qal imperfect from the verb \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019; see BDB 949 s.v. II \u05e8\u05b8\u05e2\u05b7\u05e2 Qal.1 and compare usage in Jer 15:2; Ps 2:9). The MT reads \u05d9\u05b4\u05e8\u05b0\u05e2\u05d5\u05bc\u05da\u05b0 (yir\u2019ukh), a Qal imperfect from the root \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah; see BDB 945 s.v. I \u05e8\u05b8\u05e2\u05b8\u05d4 Qal.2.b for usage). The use of the verb in the MT is unparalleled in the sense suggested, but the resultant figure, if \u201cgraze\u201d can mean \u201cshave,\u201d is paralleled in Jer 47:5; 48:37; Isa 7:20. The reading of the variant is accepted on the basis that it is the rarer root; the scribe would have been more familiar with the root \u201cgraze\u201d even though it is unparalleled in the figurative nuance implied here. The noun \u201chead/skull\u201d is functioning as an accusative of further specification (see GKC 372 \u00a7117.ll and compare usage in Gen 3:8), i.e., \u201cthey crack you on the skull\u201d or \u201cthey shave you on the skull.\u201d The verb is a prefixed form and in this context is either a preterite without vav (\u05d5) consecutive or an iterative imperfect denoting repeated action. Some modern English versions render the verb in the future tense, \u201cthey will break [or shave] your skull.\u201d
tn Heb \u201cthe sons of\u2026\u201d"}, {"pk": 2843707, "translation": "NET", "book": 24, "chapter": 2, "verse": 17, "text": "You have brought all this on yourself, Israel, by deserting the LORD your God when he was leading you along the right path.", "comment": "tn Heb \u201cAre you not bringing this on yourself.\u201d The question is rhetorical and expects a positive answer.
tn Heb \u201cat the time of leading you in the way.\u201d"}, {"pk": 2843708, "translation": "NET", "book": 24, "chapter": 2, "verse": 18, "text": "What good will it do you then to go down to Egypt to seek help from the Egyptians? What good will it do you to go over to Assyria to seek help from the Assyrians?", "comment": "tn Heb \u201cto drink water from the Shihor [a branch of the Nile].\u201d The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13.
tn Heb \u201cWhat to you to the way.\u201d
tn Heb \u201cto drink water from the River [a common designation in biblical Hebrew for the Euphrates River].\u201d This refers to seeking help through political alliance. See the preceding note.
tn Heb \u201cWhat to you to the way.\u201d
tn The introductory particle \u05d5\u05b0\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (v\u00ff\u2019attah, \u201cand now\u201d) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 2.b)."}, {"pk": 2843709, "translation": "NET", "book": 24, "chapter": 2, "verse": 19, "text": "Your own wickedness will bring about your punishment. Your unfaithful acts will bring down discipline on you. Know, then, and realize how utterly harmful it was for you to reject me, the LORD your God, to show no respect for me,\u201d says the Lord GOD who rules over all.", "comment": "tn Heb \u201cto leave the Lord your God.\u201d The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.
tn Heb \u201cand no fear of me was on you.\u201d
tn Heb \u201cthe Lord Yahweh, [the God of] hosts.\u201d For the title Lord God see the study note on 1:6. For the title \u201cwho rules over all\u201d see the following study note. The title \u201cthe Lord who rules over all\u201d is a way of rendering the title \u201cYahweh of armies.\u201d It is an abbreviation of a longer title \u201cYahweh the God of armies\u201d which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title \u201cthe God of Israel,\u201d showing his special relation to Israel. On six occasions it is preceded by the title \u201cLord\u201d (see, e.g., 46:10) and twice it is preceded by the title \u201cthe King\u201d (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4\u20135). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14\u201316). All this is consistent with usage elsewhere where the \u201carmies\u201d over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and \u201cgums\u201d up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34\u201335; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula \u201cThus says\u2026\u201d introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29\u201332). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18\u201319). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8\u20139). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17\u201326, 32\u201338), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35\u201337).
tn Heb \u201chow evil and bitter.\u201d The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by \u201cand\u201d introduce a main concept modified by the other noun or adjective.
tn Or \u201cteach you a lesson\u201d; Heb \u201crebuke/chide you.\u201d"}, {"pk": 2843710, "translation": "NET", "book": 24, "chapter": 2, "verse": 20, "text": "\u201cIndeed, long ago you threw off my authority and refused to be subject to me. You said, \u2018I will not serve you.\u2019 Instead, you gave yourself to other gods on every high hill and under every green tree, like a prostitute sprawls out before her lovers.", "comment": "tn Heb \u201cyou sprawled as a prostitute on\u2026.\u201d The translation reflects the meaning of the metaphor.
tc The MT of this verse has two examples of the old second feminine singular perfect, \u05e9\u05c1\u05b8\u05d1\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 (shavarti) and \u05e0\u05b4\u05ea\u05bc\u05b7\u05e7\u05b0\u05ea\u05bc\u05b4\u05d9 (nittaqti), which the Masoretes mistook for first singulars leading to the proposal to read \u05d0\u05b6\u05e2\u05b1\u05d1\u05d5\u05b9\u05e8 (\u2019e\u2019evor, \u201cI will not transgress\u201d) for \u05d0\u05b6\u05e2\u05b1\u05d1\u05b9\u05d3 (\u2019e\u2019evod, \u201cI will not serve\u201d). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.
tn Heb \u201cyou broke your yoke\u2026tore off your yoke ropes.\u201d The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.
tn Or \u201cFor.\u201d The Hebrew particle (\u05db\u05bc\u05b4\u05d9, ki) here introduces the evidence that they had no respect for him."}, {"pk": 2843711, "translation": "NET", "book": 24, "chapter": 2, "verse": 21, "text": "I planted you in the land like a special vine of the very best stock. Why in the world have you turned into something like a wild vine that produces rotten, foul-smelling grapes?", "comment": "tc Heb \u201cI planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.\u201d The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words \u05e1\u05d5\u05bc\u05e8\u05b5\u05d9 \u05d4\u05b7\u05d2\u05bc\u05b6\u05e4\u05b6\u05df (sure haggefen) into \u05e1\u05d5\u05b9\u05e8\u05b4\u05d9\u05bc\u05b8\u05d4 \u05d2\u05bc\u05b6\u05e4\u05b6\u05df (soriyyah gefen) and the recognition of a hapax legomenon \u05e1\u05d5\u05b9\u05e8\u05b4\u05d9\u05bc\u05b8\u05d4 (soriyyah) meaning \u201cputrid, stinking thing.\u201d See HALOT 707 s.v. \u05e1\u05d5\u05b9\u05e8\u05b4\u05d9."}, {"pk": 2843712, "translation": "NET", "book": 24, "chapter": 2, "verse": 22, "text": "You can try to wash away your guilt with a strong detergent. You can use as much soap as you want. But the stain of your guilt is still there for me to see,\u201d says the Lord GOD.", "comment": "tn Heb \u201cEven if you wash with natron/lye, and use much soap, your sin is a stain before me.\u201d
tn Heb \u201cLord Yahweh.\u201d For an explanation of this title see the study notes on 1:6."}, {"pk": 2843713, "translation": "NET", "book": 24, "chapter": 2, "verse": 23, "text": "\u201cHow can you say, \u2018I have not made myself unclean. I have not paid allegiance to the gods called Baal.\u2019 Just look at the way you have behaved in the Valley of Hinnom! Think about the things you have done there! You are like a flighty, young female camel that rushes here and there, crisscrossing its path.", "comment": "tn Heb \u201cI have not gone/followed after.\u201d See the translator\u2019s note on 2:5 for the meaning and usage of this idiom.
sn The metaphor is intended to depict Israel\u2019s lack of clear direction and purpose without the Lord\u2019s control.
tn Heb \u201cLook at your way in the valley.\u201d The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced."}, {"pk": 2843714, "translation": "NET", "book": 24, "chapter": 2, "verse": 24, "text": "You are like a wild female donkey brought up in the wilderness. In her lust she sniffs the wind to get the scent of a male. No one can hold her back when she is in heat. None of the males need wear themselves out chasing after her. At mating time she is easy to find.", "comment": "tn The words \u201cto get the scent of a male\u201d are implicit and are supplied in the translation for clarification.
sn The metaphor is intended to depict Israel\u2019s irrepressible desire to worship other gods."}, {"pk": 2843715, "translation": "NET", "book": 24, "chapter": 2, "verse": 25, "text": "Do not chase after other gods until your shoes wear out and your throats become dry. But you say, \u2018It is useless for you to try and stop me because I love those foreign gods and want to pursue them!\u2019", "comment": "tn Heb \u201cRefrain your feet from being bare and your throat from being dry/thirsty.\u201d
tn Heb \u201cIt is useless! No!\u201d For this idiom, see Jer 18:12; NEB \u201cNo; I am desperate.\u201d"}, {"pk": 2843716, "translation": "NET", "book": 24, "chapter": 2, "verse": 26, "text": "Just as a thief has to suffer dishonor when he is caught, so the people of Israel will suffer dishonor for what they have done. So will their kings and officials, their priests and their prophets.", "comment": "tn Heb \u201chouse of Israel.\u201d
tn The words \u201cfor what they have done\u201d are implicit in the comparison and are supplied in the translation for clarification."}, {"pk": 2843717, "translation": "NET", "book": 24, "chapter": 2, "verse": 27, "text": "They say to a wooden idol, \u2018You are my father.\u2019 They say to a stone image, \u2018You gave birth to me.\u2019 Yes, they have turned away from me instead of turning to me. Yet when they are in trouble, they say, \u2018Come and save us!\u2019", "comment": "sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to \u201cthe gods you have made.\u201d
tn Heb \u201cwood\u2026stone\u2026\u201d
tn Heb \u201cthey have turned [their] backs to me, not [their] faces.\u201d"}, {"pk": 2843718, "translation": "NET", "book": 24, "chapter": 2, "verse": 28, "text": "But where are the gods you made for yourselves? Let them save you when you are in trouble. The sad fact is that you have as many gods as you have towns, Judah.", "comment": "tn This is an attempt to render the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor, indeed\u201d) contextually."}, {"pk": 2843719, "translation": "NET", "book": 24, "chapter": 2, "verse": 29, "text": "\u201cWhy do you try to refute me? All of you have rebelled against me,\u201d says the LORD.", "comment": "sn This is still part of the Lord\u2019s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counter claims that they do not deserve to be punished."}, {"pk": 2843720, "translation": "NET", "book": 24, "chapter": 2, "verse": 30, "text": "\u201cIt did no good for me to punish your people. They did not respond to such correction. You slaughtered your prophets like a voracious lion.\u201d", "comment": "tn Heb \u201cYour sword devoured your prophets like a destroying lion.\u201d However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means."}, {"pk": 2843721, "translation": "NET", "book": 24, "chapter": 2, "verse": 31, "text": "You people of this generation, listen to what the LORD says. \u201cHave I been like a wilderness to you, Israel? Have I been like a dark and dangerous land to you? Why then do you say, \u2018We are free to wander. We will not come to you any more?\u2019", "comment": "tn Heb \u201ca land of the darkness of Yah [= thick or deep darkness].\u201d The idea of danger is an added connotation of the word in this context.
tn Or more freely, \u201cfree to do as we please.\u201d There is some debate about the meaning of this verb (\u05e8\u05d5\u05bc\u05d3, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading \u05d5\u05b0\u05e8\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9 [v\u00ffradti] for \u05d5\u05b0\u05d9\u05b8\u05e8\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9 [v\u00ffyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah\u2019s daughter on the mountains of Israel.
tn Heb \u201cmy people.\u201d"}, {"pk": 2843722, "translation": "NET", "book": 24, "chapter": 2, "verse": 32, "text": "Does a young woman forget to put on her jewels? Does a bride forget to put on her bridal attire? But my people have forgotten me for more days than can even be counted."}, {"pk": 2843723, "translation": "NET", "book": 24, "chapter": 2, "verse": 33, "text": "\u201cMy, how good you have become at chasing after your lovers! Why, you could even teach prostitutes a thing or two!", "comment": "tn Heb \u201cso that even the wicked women you teach your ways.\u201d
tn Heb \u201cHow good you have made your ways to seek love.\u201d"}, {"pk": 2843724, "translation": "NET", "book": 24, "chapter": 2, "verse": 34, "text": "Even your clothes are stained with the lifeblood of the poor who had not done anything wrong; you did not catch them breaking into your homes. Yet, in spite of all these things you have done,", "comment": "tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.
tn The words \u201cfor example\u201d are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.sn Killing a thief caught in the act of breaking and entering into a person\u2019s home was pardonable under the law of Moses, cf. Exod 22:2."}, {"pk": 2843725, "translation": "NET", "book": 24, "chapter": 2, "verse": 35, "text": "you say, \u2018I have not done anything wrong, so the LORD cannot really be angry with me any more.\u2019 But, watch out! I will bring down judgment on you because you say, \u2018I have not committed any sin.\u2019", "comment": "tn This is an attempt to render the Hebrew particle often translated \u201cbehold\u201d (\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh) in a meaningful way in this context. See further the translator\u2019s note on the word \u201creally\u201d in 1:6."}, {"pk": 2843726, "translation": "NET", "book": 24, "chapter": 2, "verse": 36, "text": "Why do you constantly go about changing your political allegiances? You will get no help from Egypt just as you got no help from Assyria.", "comment": "tn Heb \u201cchanging your way.\u201d The translation follows the identification of the Hebrew verb here as a defective writing of a form (\u05ea\u05bc\u05b5\u05d6\u05b0\u05dc\u05b4\u05d9 [tez\u00ffli] instead of \u05ea\u05bc\u05b5\u05d0\u05d6\u05b0\u05dc\u05b4\u05d9 [te\u2019z\u00ffli]) from a verb meaning \u201cgo/go about\u201d (\u05d0\u05b8\u05d6\u05b7\u05dc [\u2019azal]; cf. BDB 23 s.v. \u05d0\u05b8\u05d6\u05b7\u05dc). Most modern English versions, commentaries, and lexicons read it from a root meaning \u201cto treat cheaply [or lightly]\u201d (\u05ea\u05bc\u05b8\u05d6\u05b5\u05dc\u05bc\u05b4\u05d9 [tazelli] from the root \u05d6\u05b8\u05dc\u05b7\u05dc (zalal); cf. HALOT 261 s.v. \u05d6\u05b8\u05dc\u05b7\u05dc); hence, \u201cWhy do you consider it such a small matter to\u2026\u201d
tn Heb \u201cYou will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.\u201d"}, {"pk": 2843727, "translation": "NET", "book": 24, "chapter": 2, "verse": 37, "text": "Moreover, you will come away from Egypt with your hands covering your faces in sorrow and shame because the LORD will not allow your reliance on them to be successful and you will not gain any help from them.", "comment": "tn Heb \u201cwith your hands on your head.\u201d For the picture here see 2 Sam 13:19.
tn Heb \u201cThe Lord has rejected those you trust in; you will not prosper by/from them.\u201d"}, {"pk": 2843728, "translation": "NET", "book": 24, "chapter": 3, "verse": 1, "text": "\u201cIf a man divorces his wife and she leaves him and becomes another man\u2019s wife, he may not take her back again. Doing that would utterly defile the land. But you, Israel, have given yourself as a prostitute to many gods. So what makes you think you can return to me?\u201d says the LORD.", "comment": "tn Heb \u201cMay he go back to her again?\u201d The question is rhetorical and expects a negative answer.sn For the legal background for the illustration that is used here see Deut 24:1\u20134.
tn Heb \u201cWould the land not be utterly defiled?\u201d The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.
tn Heb \u201cBut you have played the prostitute with many lovers.\u201d
tn Heb \u201cReturning to me.\u201d The form is the bare infinitive which the KJV and ASV have interpreted as an imperative \u201cYet, return to me!\u201d However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 \u00a7113.ee. For the introduction of a question without a question marker, cf. GKC 473 \u00a7150.a."}, {"pk": 2843729, "translation": "NET", "book": 24, "chapter": 3, "verse": 2, "text": "\u201cLook up at the hilltops and consider this. You have had sex with other gods on every one of them. You waited for those gods like a thief lying in wait in the desert. You defiled the land by your wicked prostitution to other gods.", "comment": "tn Heb \u201cand see.\u201d
tn Heb \u201cWhere have you not been ravished?\u201d The rhetorical question expects the answer \u201cnowhere,\u201d which suggests she has engaged in the worship of pagan gods on every one of the hilltops.
tn Heb \u201cYou sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.\u201d
tn Heb \u201cby your prostitution and your wickedness.\u201d This is probably an example of hendiadys where, when two nouns are joined by \u201cand,\u201d one expresses the main idea and the other qualifies it."}, {"pk": 2843730, "translation": "NET", "book": 24, "chapter": 3, "verse": 3, "text": "That is why the rains have been withheld, and the spring rains have not come. Yet in spite of this you are obstinate as a prostitute. You refuse to be ashamed of what you have done.", "comment": "tn Heb \u201cyou have the forehead of a prostitute.\u201d"}, {"pk": 2843731, "translation": "NET", "book": 24, "chapter": 3, "verse": 4, "text": "Even now you say to me, \u2018You are my father! You have been my faithful companion ever since I was young.", "comment": "tn Heb \u201cHave you not just now called out to me, \u2018[you are] my father!\u2019?\u201d The rhetorical question expects a positive answer."}, {"pk": 2843732, "translation": "NET", "book": 24, "chapter": 3, "verse": 5, "text": "You will not always be angry with me, will you? You will not be mad at me forever, will you?\u2019 That is what you say, but you continually do all the evil that you can.\u201d", "comment": "tn Heb \u201cWill he keep angry forever? Will he maintain [it] to the end?\u201d The questions are rhetorical and expect a negative answer. The change to direct address in the English translation is intended to ease the problem of the rapid transition, common in Hebrew style (but not in English), from second person direct address in the preceding lines to third person indirect address in these two lines. See GKC 462 \u00a7144.p.
tn Heb \u201cYou do the evil and you are able.\u201d This is an example of hendiadys, meaning \u201cYou do all the evil that you are able to do.\u201d"}, {"pk": 2843733, "translation": "NET", "book": 24, "chapter": 3, "verse": 6, "text": "When Josiah was king of Judah, the LORD said to me, \u201cJeremiah, you have no doubt seen what wayward Israel has done. You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods.", "comment": "tn Heb \u201cshe played the prostitute there.\u201d This is a metaphor for Israel\u2019s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.
tn \u201cHave you seen\u2026\u201d The question is rhetorical and expects a positive answer."}, {"pk": 2843734, "translation": "NET", "book": 24, "chapter": 3, "verse": 7, "text": "Yet even after she had done all that, I thought that she might come back to me. But she did not. Her sister, unfaithful Judah, saw what she did.", "comment": "tn Or \u201cI said to her, \u2018Come back to me!\u2019\u201d The verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar) usually means \u201cto say,\u201d but here it means \u201cto think,\u201d of an assumption that turns out to be wrong (so HALOT 66.4 s.v. \u05d0\u05de\u05e8); cf. Gen 44:28; Jer 3:19; Pss 82:6; 139:11; Job 29:18; Ruth 4:4; Lam 3:18.sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God\u2019s foreknowledge, but to develop the theme of God\u2019s heartbreak due to Israel\u2019s unrepentance.
tn The words \u201cwhat she did\u201d are not in the text but are implicit from the context and are supplied in the translation for clarification."}, {"pk": 2843735, "translation": "NET", "book": 24, "chapter": 3, "verse": 8, "text": "She also saw that I gave wayward Israel her divorce papers and sent her away because of her adulterous worship of other gods. Even after her unfaithful sister Judah had seen this, she still was not afraid, and she too went and gave herself like a prostitute to other gods.", "comment": "tn Heb \u201cshe played the prostitute there.\u201d This is a metaphor for Israel\u2019s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.
tn Heb \u201cbecause she committed adultery.\u201d The translation is intended to spell out the significance of the metaphor.
tc Heb \u201cshe [\u2018her sister, unfaithful Judah\u2019 from the preceding verse] saw\u201d with one Hebrew ms, some Greek mss, and the Syriac version. The MT reads \u201cI saw\u201d which may be a case of attraction to the verb at the beginning of the previous verse.
tn The words \u201cEven after her unfaithful sister, Judah, had seen this\u201d are not in the Hebrew text but are implicit in the connection and are supplied for clarification."}, {"pk": 2843736, "translation": "NET", "book": 24, "chapter": 3, "verse": 9, "text": "Because she took her prostitution so lightly, she defiled the land through her adulterous worship of gods made of wood and stone.", "comment": "tc The translation reads the form as a causative (Hiphil, \u05ea\u05bc\u05b7\u05d4\u05b2\u05e0\u05b5\u05e3, tahanef) with some of the versions in place of the simple stative (Qal, \u05ea\u05bc\u05b6\u05d7\u05b1\u05e0\u05b7\u05e3, tekhenaf) in the MT.
tn Heb \u201cbecause of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.\u201d"}, {"pk": 2843737, "translation": "NET", "book": 24, "chapter": 3, "verse": 10, "text": "In spite of all this, Israel\u2019s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,\u201d says the LORD.", "comment": "tn Heb \u201cAnd even in all this.\u201d
tn Heb \u201c has not turned back to me with all her heart but only in falsehood.\u201d"}, {"pk": 2843738, "translation": "NET", "book": 24, "chapter": 3, "verse": 11, "text": "Then the LORD said to me, \u201cUnder the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah.", "comment": "tn Heb \u201cWayward Israel has proven herself to be more righteous than unfaithful Judah.\u201dsn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage."}, {"pk": 2843739, "translation": "NET", "book": 24, "chapter": 3, "verse": 12, "text": "\u201cGo and shout this message to my people in the countries in the north. Tell them, \u2018Come back to me, wayward Israel,\u2019 says the LORD. \u2018I will not continue to look on you with displeasure. For I am merciful,\u2019 says the LORD. \u2018I will not be angry with you forever.", "comment": "tn Heb \u201cGo and proclaim these words to the north.\u201d The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.
tn Heb \u201cI will not cause my face to fall on you.\u201d"}, {"pk": 2843740, "translation": "NET", "book": 24, "chapter": 3, "verse": 13, "text": "However, you must confess that you have done wrong, and that you have rebelled against the LORD your God. You must confess that you have given yourself to foreign gods under every green tree, and have not obeyed my commands,\u2019 says the LORD.", "comment": "tn Heb \u201cOnly acknowledge your iniquity.\u201d
tn The words \u201cYou must confess\u201d are repeated to convey the connection. The Hebrew text has an introductory \u201cthat\u201d in front of the second line and a coordinative \u201cand\u201d in front of the next two lines.
tc MT reads \u05d3\u05bc\u05b0\u05e8\u05b8\u05db\u05b7\u05d9\u05b4\u05da\u05b0 (d\u00ffrakhayikh, \u201cyour ways\u201d), but the BHS editors suggest \u05d3\u05bc\u05d5\u05b9\u05d3\u05b7\u05d9\u05b4\u05da\u05b0 (dodayikh, \u201cyour breasts\u201d) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.tn Heb \u201cscattered your ways with foreign [gods]\u201d or \u201cspread out your breasts to strangers.\u201d"}, {"pk": 2843741, "translation": "NET", "book": 24, "chapter": 3, "verse": 14, "text": "\u201cCome back to me, my wayward sons,\u201d says the LORD, \u201cfor I am your true master. If you do, I will take one of you from each town and two of you from each family group, and I will bring you back to Zion.", "comment": "tn Or \u201cI am your true husband.\u201dsn There is a wordplay between the term \u201ctrue master\u201d and the name of the pagan god Baal. The pronoun \u201cI\u201d is emphatic, creating a contrast between the Lord as Israel\u2019s true master/husband versus Baal as Israel\u2019s illegitimate lover/master. See 2:23\u201325.
tn The words, \u201cIf you do\u201d are not in the text but are implicit in the connection of the Hebrew verb with the preceding."}, {"pk": 2843742, "translation": "NET", "book": 24, "chapter": 3, "verse": 15, "text": "I will give you leaders who will be faithful to me. They will lead you with knowledge and insight.", "comment": "tn Heb \u201cshepherds.\u201d
tn Heb \u201cafter/according to my [own] heart.\u201d"}, {"pk": 2843743, "translation": "NET", "book": 24, "chapter": 3, "verse": 16, "text": "In those days, your population will greatly increase in the land. At that time,\u201d says the LORD, \u201cpeople will no longer talk about having the ark that contains the LORD\u2019s covenant with us. They will not call it to mind, remember it, or miss it. No, that will not be done any more!", "comment": "tn Heb \u201cyou will become numerous and fruitful.\u201d
tn Or \u201cchest.\u201d
tn Heb \u201cthe ark of the covenant.\u201d It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the Lord, cf. Exod 31:18; 32:15; 34:29.
tn Or \u201cNor will another one be made\u201d; Heb \u201cone will not do/make [it?] again.\u201d"}, {"pk": 2843744, "translation": "NET", "book": 24, "chapter": 3, "verse": 17, "text": "At that time the city of Jerusalem will be called the LORD\u2019s throne. All nations will gather there in Jerusalem to honor the LORD\u2019s name. They will no longer follow the stubborn inclinations of their own evil hearts.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cwill gather to the name of the Lord.\u201d
tn Heb \u201cthe stubbornness of their evil hearts.\u201d"}, {"pk": 2843745, "translation": "NET", "book": 24, "chapter": 3, "verse": 18, "text": "At that time the nation of Judah and the nation of Israel will be reunited. Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession. \u201d", "comment": "tn Heb \u201cIn those days.\u201d
tn Heb \u201cthe house of Judah will walk together with the house of Israel.\u201d
tn Heb \u201cthe land that I gave your [fore]fathers as an inheritance.\u201d"}, {"pk": 2843746, "translation": "NET", "book": 24, "chapter": 3, "verse": 19, "text": "\u201cI thought to myself, \u2018Oh what a joy it would be for me to treat you like a son! What a joy it would be for me to give you a pleasant land, the most beautiful piece of property there is in all the world!\u2019 I thought you would call me, \u2018Father\u2019 and would never cease being loyal to me.", "comment": "tn Heb \u201cI, myself, said.\u201d See note on \u201cI thought that she might come back to me\u201d in 3:7.
tn Heb \u201cHow I would place you among the sons.\u201d Israel appears to be addressed here contextually as the Lord\u2019s wife (see the next verse). The pronouns of address in the first two lines are second feminine singular as are the readings of the two verbs preferred by the Masoretes (the Qere readings) in the third and fourth lines. The verbs that are written in the text in the third and fourth lines (the Kethib readings) are second masculine plural as is the verb describing Israel\u2019s treachery in the next verse.sn The imagery here appears to be that of treating the wife as an equal heir with the sons and of giving her the best piece of property.
tn The words \u201cWhat a joy it would be for me to\u201d are not in the Hebrew text but are implied in the parallel structure.
tn Heb \u201cthe most beautiful heritage among the nations.\u201d
tn Heb \u201cmy father.\u201d
tn Heb \u201cturn back from [following] after me.\u201d"}, {"pk": 2843747, "translation": "NET", "book": 24, "chapter": 3, "verse": 20, "text": "But, you have been unfaithful to me, nation of Israel, like an unfaithful wife who has left her husband,\u201d says the LORD.", "comment": "tn Heb \u201chouse of Israel.\u201d
tn Heb \u201ca wife unfaithful from her husband.\u201d"}, {"pk": 2843748, "translation": "NET", "book": 24, "chapter": 3, "verse": 21, "text": "\u201cA noise is heard on the hilltops. It is the sound of the people of Israel crying and pleading to their gods. Indeed they have followed sinful ways; they have forgotten to be true to the LORD their God.", "comment": "tn Heb \u201cA sound is heard on the hilltops, the weeping of the supplication of the children of Israel because [or indeed] they have perverted their way.\u201d At issue here is whether the supplication is made to Yahweh in repentance because of what they have done or whether it is supplication to the pagan gods which is evidence of their perverted ways. The reference in this verse to the hilltops where idolatry was practiced according to 3:2 and the reference to Israel\u2019s unfaithfulness in the preceding verse make the latter more likely. For the asseverative use of the Hebrew particle (here rendered \u201cindeed\u201d) where the particle retains some of the explicative nuance; cf. BDB 472-73 s.v. \u05db\u05bc\u05b4\u05d9 1.e and 3.c.
tn Heb \u201chave forgotten the Lord their God,\u201d but in the view of the parallelism and the context, the word \u201cforget\u201d (like \u201cknow\u201d and \u201cremember\u201d) involves more than mere intellectual activity."}, {"pk": 2843749, "translation": "NET", "book": 24, "chapter": 3, "verse": 22, "text": "Come back to me, you wayward people. I want to cure your waywardness. Say, \u2018Here we are. We come to you because you are the LORD our God.", "comment": "tn Or \u201cI will forgive your apostasies.\u201d Heb \u201cI will [or want to] heal your apostasies.\u201d For the use of the verb \u201cheal\u201d (\u05e8\u05b8\u05e4\u05b8\u05d0, rafa\u2019) to refer to spiritual healing and forgiveness see Hos 14:4.
tn Or \u201cThey say.\u201d There is an obvious ellipsis of a verb of saying here since the preceding words are those of the Lord and the following are those of the people. However, there is debate about whether these are the response of the people to the Lord\u2019s invitation, a response which is said to be inadequate according to the continuation in 4:1\u20134, or whether these are the Lord\u2019s model for Israel\u2019s confession of repentance to which he adds further instructions about the proper heart attitude that should accompany it in 4:1\u20134. The former implies a dialogue with an unmarked twofold shift in speaker between 3:22b\u201325 and 4:1\u20134:4 while the latter assumes the same main speaker throughout with an unmarked instruction only in 3:22b\u201325. This disrupts the flow of the passage less and appears more likely."}, {"pk": 2843750, "translation": "NET", "book": 24, "chapter": 3, "verse": 23, "text": "We know our noisy worship of false gods on the hills and mountains did not help us. We know that the LORD our God is the only one who can deliver Israel.", "comment": "tn Heb \u201cTruly in vain from the hills the noise/commotion [and from] the mountains.\u201d The syntax of the Hebrew sentence is very elliptical here.
tn Heb \u201cTruly in the Lord our God is deliverance for Israel.\u201d"}, {"pk": 2843751, "translation": "NET", "book": 24, "chapter": 3, "verse": 24, "text": "From earliest times our worship of that shameful god, Baal, has taken away all that our ancestors worked for. It has taken away our flocks and our herds, and even our sons and daughters.", "comment": "tn Heb \u201cFrom our youth the shameful thing has eaten up\u2026\u201d The shameful thing is specifically identified as Baal in Jer 11:13. Compare also the shift in certain names such as Ishbaal (\u201cman of Baal\u201d) to Ishbosheth (\u201cman of shame\u201d).
tn Heb \u201cfathers\u201d (also in v. 25)."}, {"pk": 2843752, "translation": "NET", "book": 24, "chapter": 3, "verse": 25, "text": "Let us acknowledge our shame. Let us bear the disgrace that we deserve. For we have sinned against the LORD our God, both we and our ancestors. From earliest times to this very day we have not obeyed the LORD our God.\u2019", "comment": "tn Heb \u201cLet us lie down in\u2026.\u201d
tn Heb \u201cLet us be covered with disgrace.\u201d"}, {"pk": 2843753, "translation": "NET", "book": 24, "chapter": 4, "verse": 1, "text": "\u201cIf you, Israel, want to come back,\u201d says the LORD, \u201cif you want to come back to me you must get those disgusting idols out of my sight and must no longer go astray.", "comment": "tn Or \u201cIf you, Israel, want to turn [away from your shameful ways (those described in 3:23\u201325)]\u2026then you must turn back to me.\u201d Or perhaps, \u201cIsrael, you must turn back\u2026Yes, you must turn back to me.\u201d
tn Heb \u201cdisgusting things.\u201d
tn Or possibly, \u201cIf you get those disgusting idols out of my sight, you will not need to flee.\u201d This is less probable because the normal meaning of the last verb is \u201cto wander,\u201d \u201c to stray.\u201d"}, {"pk": 2843754, "translation": "NET", "book": 24, "chapter": 4, "verse": 2, "text": "You must be truthful, honest and upright when you take an oath saying, \u2018As surely as the LORD lives!\u2019 If you do, the nations will pray to be as blessed by him as you are and will make him the object of their boasting.\u201d", "comment": "tn Heb \u201cIf you [= you must, see the translator\u2019s note on the word \u201cdo\u201d later in this verse] swear/take an oath, \u2018As the Lord lives,\u2019 in truth, justice, and righteousness\u2026\u201d
tn 4:1\u20132a consists of a number of \u201cif\u201d clauses, two of which are formally introduced by the Hebrew particle \u05d0\u05b4\u05dd (\u2019im) while the others are introduced by the conjunction \u201cand,\u201d followed by a conjunction (\u201cand\u201d = \u201cthen\u201d) with a perfect in 4:2b which introduces the consequence. The translation \u201cYou must\u2026. If you do,\u201d was chosen to avoid a long and complicated sentence.
tn Heb \u201cbless themselves in him and make their boasts in him.\u201d"}, {"pk": 2843755, "translation": "NET", "book": 24, "chapter": 4, "verse": 3, "text": "Yes, the LORD has this to say to the people of Judah and Jerusalem: \u201cLike a farmer breaking up hard unplowed ground, you must break your rebellious will and make a new beginning; just as a farmer must clear away thorns lest the seed is wasted, you must get rid of the sin that is ruining your lives.", "comment": "tn Heb \u201cPlow up your unplowed ground and do not sow among the thorns.\u201d The translation is an attempt to bring out the force of a metaphor. The idea seems to be that they are to plow over the thorns and make the ground ready for the seeds which will produce a new crop where none had been produced before.
tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense."}, {"pk": 2843756, "translation": "NET", "book": 24, "chapter": 4, "verse": 4, "text": "Just as ritual circumcision cuts away the foreskin as an external symbol of dedicated covenant commitment, you must genuinely dedicate yourselves to the LORD and get rid of everything that hinders your commitment to me, people of Judah and inhabitants of Jerusalem. If you do not, my anger will blaze up like a flaming fire against you that no one will be able to extinguish. That will happen because of the evil you have done.\u201d", "comment": "tn Heb \u201cCircumcise yourselves to the Lord and remove the foreskin of your heart.\u201d The translation is again an attempt to bring out the meaning of a metaphor. The mention of the \u201cforeskin of the heart\u201d shows that the passage is obviously metaphorical and involves heart attitude, not an external rite.
tn Heb \u201clest.\u201d"}, {"pk": 2843757, "translation": "NET", "book": 24, "chapter": 4, "verse": 5, "text": "The LORD said, \u201cAnnounce this in Judah and proclaim it in Jerusalem: \u2018Sound the trumpet throughout the land!\u2019 Shout out loudly, \u2018Gather together! Let us flee into the fortified cities!\u2019", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The words \u201cThe Lord said\u201d are not in the text, but it is obvious from v. 6 and v. 9 that he is the speaker. These words are supplied in the translation for clarity.
tn Heb \u201cram\u2019s horn,\u201d but the modern equivalent is \u201ctrumpet\u201d and is more readily understandable.
tn It is unclear who the addressees of the masculine plural imperatives are here. They may be the citizens of Jerusalem and Judah who are sounding the alarm to others. However, the first person reference to the Lord in v. 6 and Jeremiah\u2019s response in v. 10 suggest that this is a word from the Lord that he is commanded to pass on to the citizens of Jerusalem and Judah. If the imperatives are not merely rhetorical plurals they may reflect the practice referred to in Jer 23:18, 22; Amos 3:7. A similar phenomenon also occurs in Jer 5:1 and also in Isa 40:1\u20132. This may also be the explanation for the plural imperatives in Jer 31:6. For further discussion see the translator\u2019s note on Jer 5:1."}, {"pk": 2843758, "translation": "NET", "book": 24, "chapter": 4, "verse": 6, "text": "Raise a signal flag that tells people to go to Zion. Run for safety! Do not delay! For I am about to bring disaster out of the north. It will bring great destruction.", "comment": "tn Heb \u201cout of the north, even great destruction.\u201d
tn Heb \u201cRaise up a signal toward Zion.\u201d"}, {"pk": 2843759, "translation": "NET", "book": 24, "chapter": 4, "verse": 7, "text": "Like a lion that has come up from its lair the one who destroys nations has set out from his home base. He is coming out to lay your land waste. Your cities will become ruins and lie uninhabited.", "comment": "tn Heb \u201cA lion has left its lair.\u201d The metaphor is turned into a simile for clarification. The word translated \u201clair\u201d has also been understood to refer to a hiding place. However, it appears to be cognate in meaning to the word translated \u201clair\u201d in Ps 10:9; Jer 25:38, a word which also refers to the abode of the Lord in Ps 76:3.
tn Heb \u201chis place.\u201d"}, {"pk": 2843760, "translation": "NET", "book": 24, "chapter": 4, "verse": 8, "text": "So put on sackcloth! Mourn and wail, saying, \u2018The fierce anger of the LORD has not turned away from us!\u2019\u201d", "comment": "tn Or \u201cwail because the fierce anger of the Lord has not turned away from us.\u201d The translation does not need to assume a shift in speaker as the alternate reading does."}, {"pk": 2843761, "translation": "NET", "book": 24, "chapter": 4, "verse": 9, "text": "\u201cWhen this happens,\u201d says the LORD, \u201cthe king and his officials will lose their courage. The priests will be struck with horror, and the prophets will be speechless in astonishment.\u201d", "comment": "tn Heb \u201cIn that day.\u201d"}, {"pk": 2843762, "translation": "NET", "book": 24, "chapter": 4, "verse": 10, "text": "In response to all this I said, \u201cAh, Lord GOD, you have surely allowed the people of Judah and Jerusalem to be deceived by those who say, \u2018You will be safe!\u2019 But in fact a sword is already at our throats.\u201d", "comment": "tn Heb \u201cLord Yahweh.\u201d The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
tn Heb \u201cthis people and Jerusalem.\u201d
tn Or \u201cYou have deceived.\u201d The Hiphil of \u05e0\u05b8\u05e9\u05c1\u05b8\u05d0 (nasha\u2019, \u201cto deceive\u201d) is understood in a tolerative sense here: \u201cto allow [someone] to be deceived.\u201d IBHS 446 \u00a727.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.
tn Heb \u201cJerusalem, saying, \u2018You will have peace\u2019\u201d; or \u201cYou have deceived the people of Judah and Jerusalem, saying, \u2018You will have peace.\u2019\u201d The words \u201cyou will be safe\u201d are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16\u201317). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19\u201323), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14\u201315; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.
tn Heb \u201ctouches the throat/soul.\u201d For this use of the word usually translated \u201csoul\u201d or \u201clife\u201d cf. HALOT 672 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 1, 2 and compare the use in Ps 105:18.
tn The words \u201cIn response to all this\u201d are not in the text but are supplied in the translation to clarify the connection."}, {"pk": 2843763, "translation": "NET", "book": 24, "chapter": 4, "verse": 11, "text": "\u201cAt that time the people of Judah and Jerusalem will be told, \u2018A scorching wind will sweep down from the hilltops in the desert on my dear people. It will not be a gentle breeze for winnowing the grain and blowing away the chaff.", "comment": "tn Heb \u201cA scorching wind from the hilltops in the desert toward\u2026\u201dsn The allusion is, of course, to the destructive forces of the enemy armies of Babylon compared above in 4:7 to a destructive lion and here to the destructive desert winds of the Near Eastern sirocco.
tn Heb \u201cthis people and Jerusalem.\u201d
tn Heb \u201cnot for winnowing and not for cleansing.\u201d The words \u201cIt will not be a gentle breeze\u201d are not in the text but are implicit in the connection. They are supplied in the translation here for clarification.
tn Heb \u201cdaughter of my people.\u201d The term \u201cdaughter of\u201d is appositional to \u201cmy people\u201d and is supplied in the translation as a term of sympathy and endearment. Compare the common expression \u201cdaughter of Zion.\u201d"}, {"pk": 2843764, "translation": "NET", "book": 24, "chapter": 4, "verse": 12, "text": "No, a wind too strong for that will come at my bidding. Yes, even now I, myself, am calling down judgment on them.\u2019", "comment": "tn The word \u201cNo\u201d is not in the text but is carried over from the connection with the preceding line \u201cnot for\u2026\u201d
tn Heb \u201cwill speak judgments against them.\u201d"}, {"pk": 2843765, "translation": "NET", "book": 24, "chapter": 4, "verse": 13, "text": "Look! The enemy is approaching like gathering clouds. The roar of his chariots is like that of a whirlwind. His horses move more swiftly than eagles.\u201d I cry out, \u201cWe are doomed, for we will be destroyed!\u201d", "comment": "tn Heb \u201cWoe to us!\u201d The words \u201cwoe to\u201d are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom.
tn Heb \u201che is coming up like clouds.\u201d The words \u201cThe enemy\u201d are supplied in the translation to identify the referent and the word \u201cgathering\u201d is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm.
tn Heb \u201chis chariots [are] like a whirlwind.\u201d The words \u201croar\u201d and \u201csound\u201d are supplied in the translation to clarify the significance of the simile.
tn The words \u201cI cry out\u201d are not in the text, but the words that follow are obviously not the Lord\u2019s. They are either those of the people or of Jeremiah. Taking them as Jeremiah\u2019s parallels the interjection of Jeremiah\u2019s response in 4:10 which is formally introduced."}, {"pk": 2843766, "translation": "NET", "book": 24, "chapter": 4, "verse": 14, "text": "\u201cOh people of Jerusalem, purify your hearts from evil so that you may yet be delivered. How long will you continue to harbor up wicked schemes within you?", "comment": "tn Heb \u201cOh, Jerusalem, wash your heart from evil.\u201d"}, {"pk": 2843767, "translation": "NET", "book": 24, "chapter": 4, "verse": 15, "text": "For messengers are coming, heralding disaster, from the city of Dan and from the hills of Ephraim.", "comment": "tn Heb \u201cFor a voice declaring from Dan and making heard disaster from the hills of Ephraim.\u201d"}, {"pk": 2843768, "translation": "NET", "book": 24, "chapter": 4, "verse": 16, "text": "They are saying, \u2018Announce to the surrounding nations, \u201cThe enemy is coming!\u201d Proclaim this message to Jerusalem: \u201cThose who besiege cities are coming from a distant land. They are ready to raise the battle cry against the towns in Judah.\u201d\u2019", "comment": "tn Heb \u201cBesiegers.\u201d For the use of this verb to refer to besieging a city compare Isa 1:8.
tn The words, \u201cthis message,\u201d are not in the text but are supplied in the translation to make the introduction of the quote easier.
tc Or \u201cHere they come!\u201d Heb \u201cLook!\u201d or \u201cBehold!\u201d Or \u201cAnnounce to the surrounding nations, indeed [or yes] proclaim to Jerusalem, \u2018Besiegers\u2026\u2019\u201d The text is very elliptical here. Some of the modern English versions appear to be emending the text from \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cbehold\u201d) to either \u05d4\u05b5\u05e0\u05bc\u05b8\u05d4 (hennah, \u201cthese things\u201d; so NEB), or \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 (hazzeh, \u201cthis\u201d; so NIV). The solution proposed here is as old as the LXX which reads, \u201cBehold, they have come.\u201d
tn The words \u201cThey are saying\u201d are not in the text but are implicit in the connection and are supplied in the translation for clarification.
tn The word \u201csurrounding\u201d is not in the text but is implicit and is supplied in the translation for clarification.
tn Heb \u201cThey have raised their voices against.\u201d The verb here, a vav (\u05d5) consecutive with an imperfect, continues the nuance of the preceding participle \u201care coming.\u201d"}, {"pk": 2843769, "translation": "NET", "book": 24, "chapter": 4, "verse": 17, "text": "They will surround Jerusalem like men guarding a field because they have rebelled against me,\u201d says the LORD.", "comment": "tn Heb \u201cwill surround her.\u201d The antecedent is Jerusalem in the preceding verse. The referent is again made explicit in the translation to avoid any possible lack of clarity. The verb form here is a form of the verb that emphasizes the fact as being as good as done (i.e., it is a prophetic perfect).
sn There is some irony involved in the choice of the simile since the men guarding a field were there to keep thieves from getting in and stealing the crops. Here the besiegers are guarding the city to keep people from getting out."}, {"pk": 2843770, "translation": "NET", "book": 24, "chapter": 4, "verse": 18, "text": "\u201cThe way you have lived and the things you have done will bring this on you. This is the punishment you deserve, and it will be painful indeed. The pain will be so bad it will pierce your heart.\u201d", "comment": "tn Heb \u201cHow bitter!\u201d
tn Heb \u201cYour way and your deeds.\u201d
tn Heb \u201cIndeed, it reaches to your heart.\u201d The subject must be the pain alluded to in the last half of the preceding line; the verb is masculine, agreeing with the adjective translated \u201cpainful.\u201d The only other possible antecedent \u201cpunishment\u201d is feminine."}, {"pk": 2843771, "translation": "NET", "book": 24, "chapter": 4, "verse": 19, "text": "I said, \u201cOh, the feeling in the pit of my stomach! I writhe in anguish. Oh, the pain in my heart! My heart pounds within me. I cannot keep silent. For I hear the sound of the trumpet; the sound of the battle cry pierces my soul!", "comment": "tn Heb \u201cram\u2019s horn,\u201d but the modern equivalent is \u201ctrumpet\u201d and is more readily understandable.
tn The words \u201cI said\u201d are not in the text. They are used to mark the shift from the Lord\u2019s promise of judgment to Jeremiah\u2019s lament concerning it.
tn Heb \u201cMy bowels! My bowels!\u201d
tn Heb \u201cthe walls of my heart!\u201d
tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads \u201cfor the sound of the ram\u2019s horn I have heard [or \u201cyou have heard,\u201d if the form is understood as the old second feminine singular perfect] my soul\u201d followed by \u201cthe battle cry\u201d in the last line. The translation is based on taking \u201cmy soul\u201d with the last line and understanding an elliptical expression \u201cthe battle cry [to] my soul.\u201d Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words \u201cstomach\u201d and \u201cheart\u201d)."}, {"pk": 2843772, "translation": "NET", "book": 24, "chapter": 4, "verse": 20, "text": "I see one destruction after another taking place, so that the whole land lies in ruins. I see our tents suddenly destroyed, their curtains torn down in a mere instant.", "comment": "tn It is not altogether clear what Jeremiah intends by the use of this metaphor. In all likelihood he means that the defenses of Israel\u2019s cities and towns have offered no more resistance than nomads\u2019 tents. However, in light of the fact that the word \u201ctent\u201d came to be used generically for a person\u2019s home (cf. 1 Kgs 8:66; 12:16), it is possible that Jeremiah is here referring to the destruction of their homes and the resultant feeling of homelessness and loss of even elementary protection. Given the lack of certainty the present translation is rather literal here.
tn The words, \u201cI see\u201d are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah\u2019s vision of what will happen as a result of the invasion announced in 4:5\u20139, 11\u201317a.
tn Heb \u201cmy.\u201d This is probably not a reference to Jeremiah\u2019s own tents since he foresees the destruction of the whole land. Jeremiah so identifies with the plight of his people that he sees the destruction of their tents as though they were his very own. It would probably lead to confusion to translate literally and it is not uncommon in Hebrew laments for the community or its representative to speak of the community as an \u201cI.\u201d See for example the interchange between first singular and first plural pronouns in Ps 44:4\u20138.
tn Heb \u201cmy.\u201d"}, {"pk": 2843773, "translation": "NET", "book": 24, "chapter": 4, "verse": 21, "text": "\u201cHow long must I see the enemy\u2019s battle flags and hear the military signals of their bugles?\u201d", "comment": "tn Heb \u201cthe sound of ram\u2019s horns,\u201d but the modern equivalent is \u201cbugles\u201d and is more readily understandable."}, {"pk": 2843774, "translation": "NET", "book": 24, "chapter": 4, "verse": 22, "text": "The LORD answered, \u201cThis will happen because my people are foolish. They do not know me. They are like children who have no sense. They have no understanding. They are skilled at doing evil. They do not know how to do good.\u201d", "comment": "tn Heb \u201cFor\u2026.\u201d This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.
tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees.
tn Heb \u201cThey are senseless children.\u201d"}, {"pk": 2843775, "translation": "NET", "book": 24, "chapter": 4, "verse": 23, "text": "\u201cI looked at the land and saw that it was an empty wasteland. I looked up at the sky, and its light had vanished.", "comment": "tn Heb \u201cI looked at the land and behold...\u201d This indicates the visionary character of Jeremiah\u2019s description of the future condition of the land of Israel.
tn Heb \u201cformless and empty.\u201d This is a case of hendiadys (two nouns joined by \u201cand\u201d both describe the same thing): one noun retains its full nominal force, the other functions as an adjective. The words \u05ea\u05b9\u05d4\u05d5\u05bc \u05d5\u05b8\u05d1\u05b9\u05d4\u05d5\u05bc (tohu vavohu) allude to Gen 1:2, hyperbolically picturing a reversal of creation and return to the original precreation chaos."}, {"pk": 2843776, "translation": "NET", "book": 24, "chapter": 4, "verse": 24, "text": "I looked at the mountains and saw that they were shaking. All the hills were swaying back and forth!"}, {"pk": 2843777, "translation": "NET", "book": 24, "chapter": 4, "verse": 25, "text": "I looked and saw that there were no more people, and that all the birds in the sky had flown away.", "comment": "tn Heb \u201cthere was no man/human being.\u201d"}, {"pk": 2843778, "translation": "NET", "book": 24, "chapter": 4, "verse": 26, "text": "I looked and saw that the fruitful land had become a desert and that all of the cities had been laid in ruins. The LORD had brought this all about because of his blazing anger.", "comment": "tn Heb \u201cbecause of the Lord, because of his blazing anger.\u201d"}, {"pk": 2843779, "translation": "NET", "book": 24, "chapter": 4, "verse": 27, "text": "All this will happen because the LORD said, \u201cThe whole land will be desolate; however, I will not completely destroy it.", "comment": "tn Heb \u201cFor this is what the Lord said,\u201d"}, {"pk": 2843780, "translation": "NET", "book": 24, "chapter": 4, "verse": 28, "text": "Because of this the land will mourn and the sky above will grow black. For I have made my purpose known and I will not relent or turn back from carrying it out.\u201d", "comment": "tn Heb \u201cwill not turn back from it.\u201d
sn The earth and the heavens are personified here and depicted in the act of mourning and wearing black clothes because of the destruction of the land of Israel.
tn Heb \u201chas spoken and purposed.\u201d This is an example of hendiadys where two verbs are joined by \u201cand\u201d but one is meant to serve as a modifier of the other."}, {"pk": 2843781, "translation": "NET", "book": 24, "chapter": 4, "verse": 29, "text": "At the sound of the approaching horsemen and archers the people of every town will flee. Some of them will hide in the thickets. Others will climb up among the rocks. All the cities will be deserted. No one will remain in them."}, {"pk": 2843782, "translation": "NET", "book": 24, "chapter": 4, "verse": 30, "text": "And you, Zion, city doomed to destruction, you accomplish nothing by wearing a beautiful dress, decking yourself out in jewels of gold, and putting on eye shadow! You are making yourself beautiful for nothing. Your lovers spurn you. They want to kill you.", "comment": "tn Heb \u201cenlarging your eyes with antimony.\u201d Antimony was a black powder used by women as eyeliner to make their eyes look larger.
tn Heb \u201cAnd you that are doomed to destruction.\u201d The referent is supplied from the following context and the fact that Zion/Jerusalem represents the leadership which was continually making overtures to foreign nations for help.
tn Heb \u201cWhat are you accomplishing\u2026?\u201d The rhetorical question assumes a negative answer, made clear by the translation in the indicative.
tn Heb \u201cclothing yourself in scarlet.\u201d
tn Heb \u201cthey seek your life.\u201d"}, {"pk": 2843783, "translation": "NET", "book": 24, "chapter": 4, "verse": 31, "text": "In fact, I hear a cry like that of a woman in labor, a cry of anguish like that of a woman giving birth to her first baby. It is the cry of Daughter Zion gasping for breath, reaching out for help, saying, \u201cI am done in! My life is ebbing away before these murderers!\u201d", "comment": "tn Heb \u201cspreading out her hands.\u201d The idea of asking or pleading for help is implicit in the figure.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) is more likely asseverative here than causal.
sn Jerusalem is personified as a helpless maiden.
tn Heb \u201cWoe, now to me!\u201d See the translator\u2019s note on 4:13 for the usage of \u201cWoe to\u2026\u201d"}, {"pk": 2843784, "translation": "NET", "book": 24, "chapter": 5, "verse": 1, "text": "The LORD said, \u201cGo up and down through the streets of Jerusalem. Look around and see for yourselves. Search through its public squares. See if any of you can find a single person who deals honestly and tries to be truthful. If you can, then I will not punish this city.", "comment": "tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6\u20138; 2:1\u20133. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19\u201323), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.
tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29\u201331 where Jeremiah is the obvious speaker.
tn Heb \u201cforgive [or pardon] it.\u201d
tn Heb \u201csquares. If you can find\u2026if there is one person\u2026then I will\u2026\u201d
tn Heb \u201cwho does justice and seeks faithfulness.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2843785, "translation": "NET", "book": 24, "chapter": 5, "verse": 2, "text": "These people make promises in the name of the LORD. But the fact is, what they swear to is really a lie.\u201d", "comment": "tn Heb \u201cthey swear falsely.\u201d
tn Heb \u201cThough they say, \u2018As surely as the Lord lives.\u201d The idea of \u201cswear on oath\u201d comes from the second line.
tc The translation follows many Hebrew mss and the Syriac version in reading \u201csurely\u201d (\u05d0\u05b8\u05db\u05b5\u05df, \u2019akhen) instead of \u201ctherefore\u201d (\u05dc\u05b8\u05db\u05b5\u05df, lakhen) in the MT. tn Heb \u201cSurely.\u201d"}, {"pk": 2843786, "translation": "NET", "book": 24, "chapter": 5, "verse": 3, "text": "LORD, I know you look for faithfulness. But even when you punish these people, they feel no remorse. Even when you nearly destroy them, they refuse to be corrected. They have become as hardheaded as a rock. They refuse to change their ways.", "comment": "tn Or \u201cto repent\u201d; Heb \u201cto turn back.\u201d
tn Heb \u201cO Lord, are your eyes not to faithfulness?\u201d The question is rhetorical and expects a positive answer.
tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning \u201cto writhe in anguish or contrition\u201d (\u05d7\u05d5\u05bc\u05dc [khul]; see, e.g., BDB 297 s.v. \u05d7\u05d5\u05bc\u05dc 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning \u201cto be sick,\u201d thus \u201cto feel pain\u201d (\u05d7\u05b8\u05dc\u05b8\u05d4 [khalah]; see, e.g., HALOT 304 s.v. \u05d7\u05b8\u05dc\u05b8\u05d4 3). The former appears more appropriate to the context.
tn Heb \u201cThey made their faces as hard as a rock.\u201d"}, {"pk": 2843787, "translation": "NET", "book": 24, "chapter": 5, "verse": 4, "text": "I thought, \u201cSurely it is only the ignorant poor who act this way. They act like fools because they do not know what the LORD demands. They do not know what their God requires of them.", "comment": "tn Heb \u201cSurely they are poor.\u201d The translation is intended to make clear the explicit contrasts and qualifications drawn in this verse and the next.
tn Heb \u201cthe way of the Lord.\u201d
tn Heb \u201cthe judgment [or ordinance] of their God.\u201d"}, {"pk": 2843788, "translation": "NET", "book": 24, "chapter": 5, "verse": 5, "text": "I will go to the leaders and speak with them. Surely they know what the LORD demands. Surely they know what their God requires of them.\u201d Yet all of them, too, have rejected his authority and refuse to submit to him.", "comment": "tn Or \u201cpeople in power\u201d; Heb \u201cthe great ones.\u201d
tn Heb \u201cthe way of the Lord.\u201d
tn Heb \u201cthe judgment [or ordinance] of their God.\u201d
tn Heb \u201chave broken the yoke and torn off the yoke ropes.\u201d Compare Jer 2:20 and the note there."}, {"pk": 2843789, "translation": "NET", "book": 24, "chapter": 5, "verse": 6, "text": "So like a lion from the thicket their enemies will kill them. Like a wolf from the desert they will destroy them. Like a leopard they will lie in wait outside their cities and totally destroy anyone who ventures out. For they have rebelled so much and done so many unfaithful things.", "comment": "tn Heb \u201cSo a lion from the thicket will kill them. A wolf from the desert will destroy them. A leopard will watch outside their cities. Anyone who goes out from them will be torn in pieces.\u201d However, it is unlikely that, in the context of judgment that Jeremiah has previously been describing, literal lions are meant. The animals are metaphorical for their enemies. Compare Jer 4:7.
tn Heb \u201ctheir rebellions are so many and their unfaithful acts so numerous.\u201d"}, {"pk": 2843790, "translation": "NET", "book": 24, "chapter": 5, "verse": 7, "text": "The LORD asked, \u201cHow can I leave you unpunished, Jerusalem? Your people have rejected me and have worshiped gods that are not gods at all. Even though I supplied all their needs, they were like an unfaithful wife to me. They went flocking to the houses of prostitutes.", "comment": "tn Heb \u201cyour children.\u201d
tn Heb \u201cI satisfied them to the full.\u201d
tn Heb \u201cand they have sworn [oaths] by not-gods.\u201d
tn Heb \u201cto a house of a prostitute.\u201dsn This could be a reference to cultic temple prostitution connected with the pagan shrines. For allusion to this in the OT, see, e.g., Deut 23:17 and 2 Kgs 23:7.
tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning \u201ctroop\u201d and understand it to mean \u201cthey trooped together\u201d (cf. BDB 151 s.v. \u05d2\u05bc\u05b8\u05d3\u05b7\u05d3 Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning \u201cthey lodged\u201d (reading \u05b4\u05d9\u05ea\u05b0\u05d2\u05bc\u05d5\u05b9\u05e8\u05b0\u05e8\u05d5\u05bc [yitggor\u00ffru] from I \u05d2\u05bc\u05d5\u05bc\u05e8 [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of \u05d9\u05b4\u05ea\u05b0\u05d2\u05bc\u05b9\u05d3\u05b8\u05d3\u05d5\u05bc [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. \u05d2\u05bc\u05b8\u05d3\u05b7\u05d3 Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.
tn Heb \u201cthey committed adultery.\u201d It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor\u2019s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.
tn These words are not in the text, but are supplied in the translation to make clear who is speaking.
tn Heb \u201cHow can I forgive [or pardon] you.\u201d The pronoun \u201cyou\u201d is second feminine singular, referring to the city. See v. 1."}, {"pk": 2843791, "translation": "NET", "book": 24, "chapter": 5, "verse": 8, "text": "They are like lusty, well-fed stallions. Each of them lusts after his neighbor\u2019s wife.", "comment": "tn Heb \u201cneighs after.\u201d
tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun \u201ctesticle\u201d (a Hiphil participle \u05de\u05b7\u05d0\u05b2\u05e9\u05c1\u05b4\u05db\u05b4\u05d9\u05dd [ma\u2019ashikhim] from a verb related to \u05d0\u05b6\u05e9\u05c1\u05b6\u05da\u05b0 [\u2019eshekh, \u201ctesticle\u201d]; cf. Lev 21:20) and hence \u201chaving testicles\u201d (cf. HALOT 1379 s.v. \u05e9\u05c1\u05b8\u05db\u05b8\u05d4) instead of the Masoretic form \u05de\u05b7\u05e9\u05c1\u05b0\u05db\u05bc\u05b4\u05d9\u05dd (mashkim) from a root \u05e9\u05c1\u05b8\u05db\u05b8\u05d4 (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning \u201cto feed\u201d (a Hophal participle \u05de\u05d5\u05bc\u05d6\u05b8\u05e0\u05b4\u05d9\u05dd [muzanim, the Kethib] from a root \u05d6\u05d5\u05bc\u05df [zun; cf. BDB 266 s.v. \u05d6\u05d5\u05bc\u05df] for which there is the cognate noun \u05de\u05b8\u05d6\u05d5\u05b9\u05df [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root \u05d9\u05b8\u05d6\u05b7\u05df ([yazan]reading \u05de\u05b0\u05d9\u05bb\u05d6\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd [m\u00ffyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. \u05d9\u05b8\u05d6\u05b7\u05df)."}, {"pk": 2843792, "translation": "NET", "book": 24, "chapter": 5, "verse": 9, "text": "I will surely punish them for doing such things!\u201d says the LORD. \u201cI will surely bring retribution on such a nation as this!\u201d", "comment": "tn Heb \u201cShould I not punish them\u2026? Should I not bring retribution\u2026?\u201d The rhetorical questions have the force of strong declarations."}, {"pk": 2843793, "translation": "NET", "book": 24, "chapter": 5, "verse": 10, "text": "The LORD commanded the enemy, \u201cMarch through the vineyards of Israel and Judah and ruin them. But do not destroy them completely. Strip off their branches for these people do not belong to the LORD.", "comment": "tn Heb \u201cfor they do not belong to the Lord.\u201d In the light of the context and Jeremiah\u2019s identification of Israel as a vine (cf., e.g., 2:21) and a vineyard (cf., e.g., 12:10), it is likely that this verse has a totally metaphorical significance. The enemy is to go through the vineyard that is Israel and Judah and destroy all those who have been unfaithful to the Lord. It is not impossible, however, that the verse has a double meaning, a literal one and a figurative one: the enemy is not only to destroy Israel and Judah\u2019s vines but to destroy Israel and Judah, lopping off the wicked Israelites who, because of their covenant unfaithfulness, the Lord has disowned. If the verse is totally metaphorical one might translate: \u201cPass through my vineyard, Israel and Judah, wreaking destruction. But do not destroy all of the people. Cut down like branches those unfaithful people because they no longer belong to the Lord.\u201d
tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.
tn Heb \u201cthrough her vine rows and destroy.\u201d No object is given but \u201cvines\u201d must be implicit. The word for \u201cvineyards\u201d (or \u201cvine rows\u201d) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. \u05e9\u05c1\u05bc\u05d5\u05bc\u05e8\u05b8\u05d4 repoints \u05e9\u05c1\u05b8\u05e8\u05d5\u05b9\u05ea\u05b6\u05d9\u05d4\u05b8 (sharoteha) to \u05e9\u05c1\u05bb\u05e8\u05d5\u05b9\u05ea\u05b6\u05d9\u05d4\u05b8 (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning \u201crow.\u201d HALOT 1348 s.v. \u05e9\u05c1\u05bc\u05d5\u05bc\u05e8\u05b8\u05d4 also repoints to \u05e9\u05c1\u05bb\u05e8\u05d5\u05b9\u05ea\u05b6\u05d9\u05d4\u05b8 and relates it to a noun meaning \u201cwall,\u201d preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal."}, {"pk": 2843794, "translation": "NET", "book": 24, "chapter": 5, "verse": 11, "text": "For the nations of Israel and Judah have been very unfaithful to me,\u201d says the LORD.", "comment": "tn Heb \u201cthe house of Israel and the house of Judah.\u201d"}, {"pk": 2843795, "translation": "NET", "book": 24, "chapter": 5, "verse": 12, "text": "\u201cThese people have denied what the LORD says. They have said, \u2018That is not so! No harm will come to us. We will not experience war and famine.", "comment": "tn Heb \u201chave denied the Lord.\u201d The words \u201cWhat\u2026says\u201d are implicit in what follows.
tn Or \u201che will do nothing\u201d; Heb \u201cNot he [or it]!\u201d
tn Heb \u201cwe will not see the sword and famine.\u201d"}, {"pk": 2843796, "translation": "NET", "book": 24, "chapter": 5, "verse": 13, "text": "The prophets will prove to be full of wind. The LORD has not spoken through them. So, let what they say happen to them.\u2019\u201d", "comment": "tc Heb \u201cthe word is not in them.\u201d The MT has a highly unusual form here, the Piel perfect with the definite article (\u05d4\u05b7\u05d3\u05bc\u05b4\u05d1\u05bc\u05b5\u05e8, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew ms the article on the noun (\u05d4\u05b7\u05d3\u05bc\u05b8\u05d1\u05b8\u05e8, haddavar).
tn Heb \u201cwill be wind.\u201dsn There is a wordplay on the Hebrew word translated \u201cwind\u201d (\u05e8\u05d5\u05bc\u05d7\u05b7, ruakh) which also means \u201cspirit.\u201d The prophets spoke by inspiration of the Spirit of the Lord (cf., e.g., 2 Chr 20:14); hence the prophet was sometimes called \u201cthe man of the spirit\u201d (cf. Hos 9:7). The people were claiming that the prophets were speaking lies and hence were full of wind, not the Spirit."}, {"pk": 2843797, "translation": "NET", "book": 24, "chapter": 5, "verse": 14, "text": "Because of that, the LORD, the God who rules over all, said to me, \u201cBecause these people have spoken like this, I will make the words that I put in your mouth like fire. And I will make this people like wood which the fiery judgments you speak will burn up.\u201d", "comment": "tn Heb \u201cthis word.\u201d
tn Heb \u201cyou have spoken.\u201d The text here \u05d3\u05bc\u05b7\u05d1\u05bc\u05b6\u05e8\u05b0\u05db\u05b6\u05dd (dabberkhem, \u201cyou have spoken\u201d) is either a case of a scribal error for \u05d3\u05bc\u05b7\u05d1\u05bc\u05b6\u05e8\u05b8\u05dd (dabberam, \u201cthey have spoken\u201d) or an example of the rapid shift in addressee which is common in Jeremiah.
tn The words, \u201cto me\u201d are not in the text but are implicit in the connection. They are supplied in the translation for clarification.
tn Heb \u201cThe Lord God of armies.\u201d See the translator\u2019s note at 2:19.sn Here the emphasis appears to be on the fact that the Lord is in charge of the enemy armies whom he will use to punish Israel for their denial of his prior warnings through the prophets.
tn Heb \u201cTherefore.\u201d
tn Heb \u201clike wood and it [i.e., the fire I put in your mouth] will consume them.\u201d"}, {"pk": 2843798, "translation": "NET", "book": 24, "chapter": 5, "verse": 15, "text": "The LORD says, \u201cListen, nation of Israel! I am about to bring a nation from far away to attack you. It will be a nation that was founded long ago and has lasted for a long time. It will be a nation whose language you will not know. Its people will speak words that you will not be able to understand.", "comment": "tn Heb \u201cBehold!\u201d
tn Heb \u201coracle of the Lord.\u201d
tn Heb \u201chouse of Israel.\u201d"}, {"pk": 2843799, "translation": "NET", "book": 24, "chapter": 5, "verse": 16, "text": "All of its soldiers are strong and mighty. Their arrows will send you to your grave.", "comment": "tn Heb \u201cAll of them are mighty warriors.\u201d
tn Heb \u201chis quiver [is] an open grave.\u201d The order of the lines has been reversed to make the transition from \u201cnation\u201d to \u201ctheir arrows\u201d easier."}, {"pk": 2843800, "translation": "NET", "book": 24, "chapter": 5, "verse": 17, "text": "They will eat up your crops and your food. They will kill off your sons and your daughters. They will eat up your sheep and your cattle. They will destroy your vines and your fig trees. Their weapons will batter down the fortified cities you trust in.", "comment": "tn Heb \u201ceat up.\u201d
tn Or \u201ceat up your grapes and figs\u201d; Heb \u201ceat up your vines and your fig trees.\u201dsn It was typical for an army in time of war in the ancient Near East not only to eat up the crops but to destroy the means of further production.
tn Heb \u201cThey will beat down with the sword.\u201d The term \u201csword\u201d is a figure of speech (synecdoche) for military weapons in general. Siege ramps, not swords, beat down city walls; swords kill people, not city walls."}, {"pk": 2843801, "translation": "NET", "book": 24, "chapter": 5, "verse": 18, "text": "Yet even then I will not completely destroy you,\u201d says the LORD.", "comment": "tn Heb \u201cin those days.\u201d"}, {"pk": 2843802, "translation": "NET", "book": 24, "chapter": 5, "verse": 19, "text": "\u201cSo then, Jeremiah, when your people ask, \u2018Why has the LORD our God done all this to us?\u2019 tell them, \u2018It is because you rejected me and served foreign gods in your own land. So you must serve foreigners in a land that does not belong to you.\u2019", "comment": "sn This is probably a case of deliberate ambiguity (double entendre). The adjective \u201cforeigners\u201d is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile.
tn The word, \u201cJeremiah,\u201d is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity.
tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half where the verb is second masculine singular. E.g., \u201cWhen you [people] say, \u201cWhy\u2026?\u201d then you, Jeremiah, tell them\u2026\u201d
tn Heb \u201cAs you left me and\u2026, so you will\u2026.\u201d The translation was chosen so as to break up a rather long and complex sentence."}, {"pk": 2843803, "translation": "NET", "book": 24, "chapter": 5, "verse": 20, "text": "\u201cProclaim this message among the descendants of Jacob. Make it known throughout Judah.", "comment": "sn The verbs are second plural here. Jeremiah, speaking for the Lord, addresses his people, calling on them to make the message further known.
tn Heb \u201cin the house of Jacob.\u201d"}, {"pk": 2843804, "translation": "NET", "book": 24, "chapter": 5, "verse": 21, "text": "Tell them: \u2018Hear this, you foolish people who have no understanding, who have eyes but do not discern, who have ears but do not perceive:", "comment": "tn Heb \u201cthey have eyes but they do not see, they have ears but they do not hear.\u201d"}, {"pk": 2843805, "translation": "NET", "book": 24, "chapter": 5, "verse": 22, "text": "\u201cYou should fear me!\u201d says the LORD. \u201cYou should tremble in awe before me! I made the sand to be a boundary for the sea, a permanent barrier that it can never cross. Its waves may roll, but they can never prevail. They may roar, but they can never cross beyond that boundary.\u201d", "comment": "tn Heb \u201cit.\u201d The referent is made explicit to avoid any possible confusion.
tn Heb \u201cShould you not fear me? Should you not tremble in awe before me?\u201d The rhetorical questions expect the answer explicit in the translation."}, {"pk": 2843806, "translation": "NET", "book": 24, "chapter": 5, "verse": 23, "text": "But these people have stubborn and rebellious hearts. They have turned aside and gone their own way.", "comment": "tn The words, \u201ctheir own way\u201d are not in the text but are implicit and are supplied in the translation for clarity."}, {"pk": 2843807, "translation": "NET", "book": 24, "chapter": 5, "verse": 24, "text": "They do not say to themselves, \u201cLet us revere the LORD our God. It is he who gives us the autumn rains and the spring rains at the proper time. It is he who assures us of the regular weeks of harvest.\u201d", "comment": "tn Heb \u201cwho keeps for us the weeks appointed for harvest.\u201d
tn Heb \u201csay in their hearts.\u201d"}, {"pk": 2843808, "translation": "NET", "book": 24, "chapter": 5, "verse": 25, "text": "Your misdeeds have stopped these things from coming. Your sins have deprived you of my bounty.\u2019", "comment": "tn Heb \u201chave turned these things away.\u201d
tn Heb \u201chave withheld the good from you.\u201d"}, {"pk": 2843809, "translation": "NET", "book": 24, "chapter": 5, "verse": 26, "text": "\u201cIndeed, there are wicked scoundrels among my people. They lie in wait like bird catchers hiding in ambush. They set deadly traps to catch people.", "comment": "tn Heb \u201ca destroying thing.\u201d
tn The meaning of the last three words is uncertain. The pointing and meaning of the Hebrew word rendered \u201chiding in ambush\u201d is debated. BDB relates the form (\u05db\u05bc\u05b0\u05e9\u05c1\u05b7\u05da\u05b0, k\u00ffshakh) to a root \u05e9\u05c1\u05b8\u05db\u05b7\u05da\u05b0 (shakhakh), which elsewhere means \u201cdecrease, abate\u201d (cf. BDB 1013 s.v. \u05e9\u05c1\u05b8\u05db\u05b7\u05da\u05b0), and notes that this is usually understood as \u201clike the crouching of fowlers,\u201d but they say this meaning is dubious. HALOT 1345 s.v. I \u05e9\u05c1\u05d5\u05b9\u05e8 questions the validity of the text and offers three proposals; the second appears to create the least textual modification, i.e., reading \u05db\u05bc\u05b0\u05e9\u05c2\u05b7\u05da\u05b0 (kesakh, \u201cas in the hiding place of (bird catchers)\u201d; for the word \u05e9\u05c2\u05b7\u05da\u05b0 (sakh) see HALOT 1236 s.v. \u05e9\u05c2\u05da\u05b0 4 and compare Lam 2:6 for usage. The versions do not help. The Greek does not translate the first two words of the line. The proposal given in HALOT is accepted with some hesitancy."}, {"pk": 2843810, "translation": "NET", "book": 24, "chapter": 5, "verse": 27, "text": "Like a cage filled with the birds that have been caught, their houses are filled with the gains of their fraud and deceit. That is how they have gotten so rich and powerful.", "comment": "tn Heb \u201care filled with deceit.\u201d The translation assumes a figure of speech of cause for effect (metonymy). Compare the same word in the same figure in Zeph 1:9.
tn The words, \u201cthat have been caught\u201d are not in the text but are implicit in the comparison.
tn Heb \u201ctherefore they have gotten great and rich.\u201d"}, {"pk": 2843811, "translation": "NET", "book": 24, "chapter": 5, "verse": 28, "text": "That is how they have grown fat and sleek. There is no limit to the evil things they do. They do not plead the cause of the fatherless in such a way as to win it. They do not defend the rights of the poor.", "comment": "tn Heb \u201cthey cross over/transgress with respect to matters of evil.\u201dsn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.
tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.
tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated \u201cplate\u201d in Song 5:14 and understand it to mean \u201csmooth, shiny\u201d (so BDB 799 s.v. I \u05e2\u05b6\u05e9\u05c1\u05b6\u05ea) or \u201cfat\u201d (so HALOT 850 s.v. II \u05e2\u05b6\u05e9\u05c1\u05b6\u05ea). The word in Song 5:14 more likely means \u201csmooth\u201d than \u201cplate\u201d (so TEV). So \u201csleek\u201d is most likely here."}, {"pk": 2843812, "translation": "NET", "book": 24, "chapter": 5, "verse": 29, "text": "I will certainly punish them for doing such things!\u201d says the LORD. \u201cI will certainly bring retribution on such a nation as this!", "comment": "tn Heb \u201cShould I not punish\u2026? Should I not bring retribution\u2026?\u201d The rhetorical questions function as emphatic declarations.sn These words are repeated from 5:9 to give a kind of refrain justifying again the necessity of punishment in the light of such sins."}, {"pk": 2843813, "translation": "NET", "book": 24, "chapter": 5, "verse": 30, "text": "\u201cSomething horrible and shocking is going on in the land of Judah:"}, {"pk": 2843814, "translation": "NET", "book": 24, "chapter": 5, "verse": 31, "text": "The prophets prophesy lies. The priests exercise power by their own authority. And my people love to have it this way. But they will not be able to help you when the time of judgment comes!", "comment": "tn Heb \u201cthey shall rule at their hands.\u201d Since the word \u201chand\u201d can be used figuratively for authority or mean \u201cside\u201d and the pronoun \u201cthem\u201d can refer to the priests themselves or the prophets, the following translations have also been suggested: \u201cthe priests rule under their [the prophets\u2019] directions,\u201d or \u201cthe priests rule in league with them [the prophets].\u201d From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean \u201cby their own hand/power/authority.\u201d
tn Heb \u201cBut what will you do at its end?\u201d The rhetorical question implies a negative answer: \u201cNothing!\u201d"}, {"pk": 2843815, "translation": "NET", "book": 24, "chapter": 6, "verse": 1, "text": "\u201cRun for safety, people of Benjamin! Get out of Jerusalem! Sound the trumpet in Tekoa! Light the signal fires at Beth Hakkerem! For disaster lurks out of the north; it will bring great destruction.", "comment": "tn Heb \u201c[It will be] a severe fracture.\u201d The nation is pictured as a limb being fractured.sn This passage is emotionally charged. There are two examples of assonance or wordplay in the verse: \u201csound\u201d (Heb tiq\u2019u, \u201cblow\u201d), which has the same consonants as \u201cTekoa\u201d (Heb uvitqoa\u2019), and \u201csignal fire,\u201d which comes from the same root as \u201clight\u201d (Heb s\u00ff\u2019u mas\u2019et, \u201clift up\u201d). There is also an example of personification where disaster is said to \u201clurk\u201d (Heb \u201clook down on\u201d) out of the north. This gives a sense of urgency and concern for the coming destruction.
tn Heb \u201cFlee for safety, people of Benjamin, out of the midst of Jerusalem.\u201dsn Compare and contrast Jer 4:6. There people in the outlying areas were warned to seek safety in the fortified city of Jerusalem. Here they are told to flee it because it was about to be destroyed.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cram\u2019s horn,\u201d but the modern equivalent is \u201ctrumpet\u201d and is more readily understandable.
tn Heb \u201cleans down\u201d or \u201clooks down.\u201d This verb personifies destruction leaning/looking down from its window in the sky, ready to attack."}, {"pk": 2843816, "translation": "NET", "book": 24, "chapter": 6, "verse": 2, "text": "I will destroy Daughter Zion, who is as delicate and defenseless as a young maiden.", "comment": "sn Jerusalem is personified as a young maiden who is helpless in the hands of her enemies.
tn The verb here is another example of the Hebrew verb form that indicates the action is as good as done (a Hebrew prophetic perfect).
tn Heb \u201cThe beautiful and delicate one I will destroy, the daughter of Zion. The English versions and commentaries are divided over the rendering of this verse because (1) there are two verbs with these same consonants, one meaning \u201cto be like\u201d and the other meaning \u201cto be destroyed\u201d (intransitive) or \u201cto destroy\u201d (transitive), and (2) the word rendered \u201cbeautiful\u201d (\u05e0\u05b8\u05d5\u05b8\u05d4, navah) can be understood as a noun meaning \u201cpasture\u201d or as a defective writing of an adjective meaning \u201cbeautiful, comely\u201d (\u05e0\u05b8\u05d0\u05d5\u05b8\u05d4, na\u2019vah). Hence some render \u201cFair Zion, you are like a lovely pasture,\u201d reading the verb form as an example of the old second feminine singular perfect. Although this may fit the imagery of the next verse, that rendering ignores the absence of a preposition (\u05dc\u05b0 or \u05d0\u05b6\u05dc, l\u00ff or \u2019el, both of which can be translated \u201cto\u201d) that normally goes with the verb \u201cbe like\u201d and drops the conjunction in front of the adjective \u201cdelicate.\u201d The parallel usage of the verb in Hos 4:5 argues for the meaning \u201cdestroy.\u201d"}, {"pk": 2843817, "translation": "NET", "book": 24, "chapter": 6, "verse": 3, "text": "Kings will come against it with their armies. They will encamp in siege all around it. Each of them will devastate the portion assigned to him.", "comment": "tn Heb \u201cThey will thrust [= pitch] tents around it.\u201d The shepherd imagery has a surprisingly ominous tone. The beautiful pasture filled with shepherds grazing their sheep is in reality a city under siege from an attacking enemy.
tn Heb \u201cShepherds and their flocks will come against it.\u201d Rulers are often depicted as shepherds; see BDB 945 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 1.d(2) (cf. Jer 12:10). The translation of this verse attempts to clarify the point of this extended metaphor.
tn Heb \u201cThey will graze each one his portion.\u201d For the use of the verb \u201cgraze\u201d to mean \u201cstrip\u201d or \u201cdevastate\u201d see BDB 945 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 2.c. For a similar use of the word normally meaning \u201chand\u201d to mean portion compare 2 Sam 19:43 (19:44 HT).sn There is a wordplay involving \u201csound\u2026in Tekoa\u201d mentioned in the study note on \u201cdestruction\u201d in v. 1. The Hebrew verb \u201cthey will pitch\u201d is from the same root as the word translated \u201csound\u201d (taq\u00ff\u2019u [\u05ea\u05bc\u05b4\u05e7\u05b0\u05e2\u05d5\u05bc] here and tiq\u2019u [\u05ea\u05bc\u05b4\u05e7\u05b0\u05e2\u05d5\u05bc] in v. 1)."}, {"pk": 2843818, "translation": "NET", "book": 24, "chapter": 6, "verse": 4, "text": "They will say, \u2018Prepare to do battle against it! Come on! Let\u2019s attack it at noon!\u2019 But later they will say, \u2018Oh, oh! Too bad! The day is almost over and the shadows of evening are getting long.", "comment": "tn Heb \u201cSanctify war.\u201d This is probably an idiom from early Israel\u2019s holy wars in which religious rites were to precede the battle.
tn Heb \u201cWoe to us!\u201d For the usage of this phrase see the translator\u2019s note on 4:13. The usage of this particle here is a little exaggerated. They have lost the most advantageous time for attack but they are scarcely in a hopeless or doomed situation. The equivalent in English slang is \u201cBad news!\u201d
tn These words are not in the text but are implicit in the connection. They are supplied in the translation for clarity.
tn These words are not in the text but are supplied in the translation for clarity. Some commentaries and English versions see these not as the words of the enemy but as those of the Israelites expressing their fear that the enemy will launch a night attack against them and further destroy them. The connection with the next verse, however, fits better with them if they are the words of the enemy."}, {"pk": 2843819, "translation": "NET", "book": 24, "chapter": 6, "verse": 5, "text": "So come on, let\u2019s go ahead and attack it by night and destroy all its fortified buildings.\u2019"}, {"pk": 2843820, "translation": "NET", "book": 24, "chapter": 6, "verse": 6, "text": "All of this is because the LORD who rules over all has said: \u2018Cut down the trees around Jerusalem and build up a siege ramp against its walls. This is the city which is to be punished. Nothing but oppression happens in it.", "comment": "tn Heb \u201cCut down its trees and build up a siege ramp against Jerusalem.\u201d The referent has been moved forward from the second line for clarity.
tn Heb \u201cAll of it oppression in its midst.\u201d
tn Heb \u201cFor.\u201d The translation attempts to make the connection clearer.
tn Heb \u201cYahweh of armies.\u201dsn For an explanation of the significance of this title see the study note on 2:19.
tn Or \u201cmust be punished.\u201d The meaning of this line is uncertain. The LXX reads, \u201cWoe, city of falsehood!\u201d The MT presents two anomalies: a masculine singular verb with a feminine singular subject in a verbal stem (Hophal) that elsewhere does not have the meaning \u201cis to be punished.\u201d Hence many follow the Greek which presupposes \u05d4\u05d5\u05b9\u05d9 \u05e2\u05b4\u05d9\u05e8 \u05d4\u05b7\u05e9\u05c1\u05bc\u05b6\u05e7\u05b6\u05e8 (hoy \u2019ir hasheqer) instead of \u05d4\u05b4\u05d9\u05d0 \u05d4\u05b8\u05e2\u05b4\u05d9\u05e8 \u05d4\u05b8\u05e4\u05b0\u05e7\u05b7\u05d3 (hi\u2019 ha\u2019ir hofqad). The Greek is the easier reading in light of the parallelism, and it would be hard to explain how the MT arose from it. KBL suggests reading a noun meaning \u201clicentiousness\u201d which occurs elsewhere only in Mishnaic Hebrew, hence \u201cthis is the city, the licentious one\u201d (attributive apposition; cf. KBL 775 s.v. \u05e4\u05bc\u05b6\u05e7\u05b6\u05e8). Perhaps the Hophal perfect (\u05d4\u05b8\u05e4\u05b0\u05e7\u05b7\u05d3, hof\u00ffqad) should be revocalized as a Niphal infinitive absolute (\u05d4\u05b4\u05e4\u05bc\u05b8\u05e7\u05b9\u05d3, hippaqod); this would solve both anomalies in the MT since the Niphal is used in this nuance and the infinitive absolute can function in place of a finite verb (cf. GKC 346 \u00a7113.ee and ff). This, however, is mere speculation and is supported by no Hebrew ms."}, {"pk": 2843821, "translation": "NET", "book": 24, "chapter": 6, "verse": 7, "text": "As a well continually pours out fresh water so it continually pours out wicked deeds. Sounds of violence and destruction echo throughout it. All I see are sick and wounded people.\u2019", "comment": "tn Heb \u201cSickness and wound are continually before my face.\u201d
tc Heb \u201cAs a well makes cool/fresh its water, she makes cool/fresh her wickedness.\u201d The translation follows the reading proposed by the Masoretes (Qere) which reads a rare form of the word \u201cwell\u201d (\u05d1\u05bc\u05b7\u05d9\u05b4\u05e8 [bayir] for \u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 [b\u00ff\u2019er]) in place of the form written in the text (Kethib, \u05d1\u05bc\u05d5\u05b9\u05e8 [bor]), which means \u201ccistern.\u201d The latter noun is masculine and the pronoun \u201cits\u201d is feminine. If indeed \u05d1\u05bc\u05b7\u05d9\u05b4\u05e8 (bayir) is a byform of \u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 (be\u2019er), which is feminine, it would agree in gender with the pronoun. It also forms a more appropriate comparison since cisterns do not hold fresh water.
tn Heb \u201cViolence and destruction are heard in it.\u201d"}, {"pk": 2843822, "translation": "NET", "book": 24, "chapter": 6, "verse": 8, "text": "So take warning, Jerusalem, or I will abandon you in disgust and make you desolate, a place where no one can live.\u201d", "comment": "tn Heb \u201clest my soul [= I] becomes disgusted with you.\u201dsn The wordplay begun with \u201csound\u2026in Tekoa\u201d in v. 1 and continued with \u201cthey will pitch\u201d in v. 3 is concluded here with \u201cturn away\u201d (\u05d5\u05bc\u05d1\u05b4\u05ea\u05b0\u05e7\u05d5\u05b9\u05e2\u05b7 \u05ea\u05bc\u05b4\u05e7\u05b0\u05e2\u05d5\u05bc [uvitqoa\u2019 tiq\u2019u] in v. 1, \u05ea\u05bc\u05b8\u05e7\u05b0\u05e2\u05d5\u05bc [taq\u2019u] in v. 3 and \u05ea\u05bc\u05b5\u05e7\u05b7\u05e2 [teqa\u2019] here).
tn This word is not in the text but is supplied in the translation. Jeremiah uses a figure of speech (enallage) where the speaker turns from talking about someone to address him/her directly."}, {"pk": 2843823, "translation": "NET", "book": 24, "chapter": 6, "verse": 9, "text": "This is what the LORD who rules over all said to me: \u201cThose who remain in Israel will be like the grapes thoroughly gleaned from a vine. So go over them again, as though you were a grape harvester passing your hand over the branches one last time.\u201d", "comment": "tn The words \u201cto me\u201d are not in the text but are supplied in the translation for clarity.
tn Heb \u201cYahweh of armies.\u201dsn For an explanation of the significance of this title see the study note on 2:19.
tn Heb \u201cThey will thoroughly glean those who are left in Israel like a vine.\u201d That is, they will be carried off by judgment. It is not necessary to read the verb forms here as two imperatives or an infinitive absolute followed by an imperative as some English versions and commentaries do. This is an example of a third plural verb used impersonally and translated as a passive (cf. GKC 460 \u00a7144.g).
tn Heb \u201cPass your hand back over the branches like a grape harvester.\u201d The translation is intended to clarify the metaphor that Jeremiah should try to rescue some from the coming destruction."}, {"pk": 2843824, "translation": "NET", "book": 24, "chapter": 6, "verse": 10, "text": "I answered, \u201cWho would listen if I spoke to them and warned them? Their ears are so closed that they cannot hear! Indeed, what the LORD says is offensive to them. They do not like it at all.", "comment": "tn Heb \u201cBehold!\u201d
tn Heb \u201cThey do not take pleasure in it.\u201d
tn These words are not in the text but are supplied in the translation for clarity.
tn Or \u201cTo whom shall I speak? To whom shall I give warning? Who will listen?\u201d Heb \u201cUnto whom shall I speak and give warning that they may listen?\u201d
tn Heb \u201care uncircumcised.\u201d"}, {"pk": 2843825, "translation": "NET", "book": 24, "chapter": 6, "verse": 11, "text": "I am as full of anger as you are, LORD, I am tired of trying to hold it in.\u201d The LORD answered, \u201cVent it, then, on the children who play in the street and on the young men who are gathered together. Husbands and wives are to be included, as well as the old and those who are advanced in years.", "comment": "tn Heb \u201cPour it out.\u201d
tn Heb \u201care to be captured.\u201d
tn Heb \u201cI am full of the wrath of the Lord.\u201d
tn These words are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity."}, {"pk": 2843826, "translation": "NET", "book": 24, "chapter": 6, "verse": 12, "text": "Their houses will be turned over to others as will their fields and their wives. For I will unleash my power against those who live in this land,\u201d says the LORD.", "comment": "tn Heb \u201cI will reach out my hand.\u201d This figure involves both comparing God to a person (anthropomorphism) and substitution (metonymy) where hand is put for the actions or exertions of the hand. A common use of \u201chand\u201d is for the exertion of power or strength (cf. BDB 290 s.v. \u05d9\u05b8\u05d3 2 and 289-90 s.v. \u05d9\u05b8\u05d3 1.e(2); cf. Deut 34:12; Ps 78:42; Jer 16:21)."}, {"pk": 2843827, "translation": "NET", "book": 24, "chapter": 6, "verse": 13, "text": "\u201cThat is because, from the least important to the most important of them, all of them are greedy for dishonest gain. Prophets and priests alike, all of them practice deceit."}, {"pk": 2843828, "translation": "NET", "book": 24, "chapter": 6, "verse": 14, "text": "They offer only superficial help for the harm my people have suffered. They say, \u2018Everything will be all right!\u2019 But everything is not all right!", "comment": "tn Heb \u201cThey heal [= bandage] the wound of my people lightly\u201d; TEV \u201cThey act as if my people\u2019s wounds were only scratches.\u201d
tn Heb \u201cThey say, \u2018Peace! Peace!\u2019 and there is no peace!\u201d"}, {"pk": 2843829, "translation": "NET", "book": 24, "chapter": 6, "verse": 15, "text": "Are they ashamed because they have done such shameful things? No, they are not at all ashamed. They do not even know how to blush! So they will die, just like others have died. They will be brought to ruin when I punish them,\u201d says the LORD.", "comment": "tn Heb \u201cThey will fall among the fallen.\u201d"}, {"pk": 2843830, "translation": "NET", "book": 24, "chapter": 6, "verse": 16, "text": "The LORD said to his people: \u201cYou are standing at the crossroads. So consider your path. Ask where the old, reliable paths are. Ask where the path is that leads to blessing and follow it. If you do, you will find rest for your souls.\u201d But they said, \u201cWe will not follow it!\u201d", "comment": "tn Heb \u201cStand at the crossroads and look.\u201d
tn Heb \u201cthe way of/to the good.\u201d
tn The words, \u201cto his people\u201d are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16\u201317. They are supplied in the translation here for clarity.
tn Heb \u201cthe ancient path,\u201d i.e., the path the Lord set out in ancient times (cf. Deut 32:7)."}, {"pk": 2843831, "translation": "NET", "book": 24, "chapter": 6, "verse": 17, "text": "The LORD said, \u201cI appointed prophets as watchmen to warn you, saying: \u2018Pay attention to the warning sound of the trumpet!\u2019\u201d But they said, \u201cWe will not pay attention!\u201d", "comment": "tn Heb \u201cI appointed watchmen over you.\u201d
tn These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16\u201317. They are supplied in the translation here for clarity.
tn Heb \u201cPay attention to the sound of the trumpet.\u201d The word \u201cwarning\u201d is not in the Hebrew text, but is implied."}, {"pk": 2843832, "translation": "NET", "book": 24, "chapter": 6, "verse": 18, "text": "So the LORD said, \u201cHear, you nations! Be witnesses and take note of what will happen to these people.", "comment": "tn Heb \u201cKnow, congregation [or witness], what in [or against] them.\u201d The meaning of this line is somewhat uncertain. The meaning of the noun of address in the second line (\u201cwitness,\u201d rendered as an imperative in the translation, \u201cBe witnesses\u201d) is greatly debated. It is often taken as \u201ccongregation\u201d but the lexicons and commentaries generally question the validity of reading that word since it is nowhere else applied to the nations. BDB 417 s.v. \u05e2\u05b5\u05d3\u05b8\u05d4 3 says that the text is dubious. HALOT 747 s.v. I \u05e2\u05b5\u05d3\u05b8\u05d4, 4 emends the text to \u05d3\u05bc\u05b5\u05e2\u05b8\u05d4 (de\u2019ah). Several modern English versions (e.g., NIV, NCV, God\u2019s Word) take it as the feminine singular noun \u201cwitness\u201d (cf. BDB 729 s.v. II \u05e2\u05b5\u05d3\u05b8\u05d4) and understand it as a collective. This solution is also proposed by J. A. Thompson (Jeremiah [NICOT], 259, n. 3) and appears to make the best sense in the context. The end of the line is very elliptical but is generally taken as either, \u201cwhat I will do with/to them,\u201d or \u201cwhat is coming against them\u201d (= \u201cwhat will happen to them\u201d) on the basis of the following context.
tn These words are not in the text but are implicit from the flow of the context. They are supplied in the translation for clarity."}, {"pk": 2843833, "translation": "NET", "book": 24, "chapter": 6, "verse": 19, "text": "Hear this, you peoples of the earth: \u2018Take note! I am about to bring disaster on these people. It will come as punishment for their scheming. For they have paid no attention to what I have said, and they have rejected my law.", "comment": "tn Heb \u201cmy word.\u201d
tn Heb \u201cearth.\u201d
tn Heb \u201cdisaster on these people, the fruit of their schemes.\u201d
tn Heb \u201cBehold!\u201d"}, {"pk": 2843834, "translation": "NET", "book": 24, "chapter": 6, "verse": 20, "text": "I take no delight when they offer up to me frankincense that comes from Sheba or sweet-smelling cane imported from a faraway land. I cannot accept the burnt offerings they bring me. I get no pleasure from the sacrifices they offer to me.\u2019", "comment": "tn The words \u201cwhen they offer up to me\u201d are not in the text but are implicit from the following context. They are supplied in the translation for clarity.
tn Heb \u201cTo what purpose is it to me?\u201d The question is rhetorical and expects a negative answer.
tn Heb \u201cYour burnt offerings are not acceptable and your sacrifices are not pleasing to me.\u201d \u201cThe shift from \u201cyour\u201d to \u201ctheir\u201d is an example of the figure of speech (apostrophe) where the speaker turns from talking about someone to addressing him/her directly. Though common in Hebrew style, it is not common in English. The shift to the third person in the translation is an accommodation to English style."}, {"pk": 2843835, "translation": "NET", "book": 24, "chapter": 6, "verse": 21, "text": "So, this is what the LORD says: \u2018I will assuredly make these people stumble to their doom. Parents and children will stumble and fall to their destruction. Friends and neighbors will die.\u2019", "comment": "tn This is an attempt to render the Hebrew particle rendered \u201cbehold\u201d joined to the first person pronoun.
tn Heb \u201cI will put stumbling blocks in front of these people.\u201d In this context the stumbling blocks are the invading armies.
tn The words \u201cand fall to their destruction\u201d are implicit in the metaphor and are supplied in the translation for clarity."}, {"pk": 2843836, "translation": "NET", "book": 24, "chapter": 6, "verse": 22, "text": "\u201cThis is what the LORD says: \u2018Beware! An army is coming from a land in the north. A mighty nation is stirring into action in faraway parts of the earth.", "comment": "tn Heb \u201cpeople.\u201d"}, {"pk": 2843837, "translation": "NET", "book": 24, "chapter": 6, "verse": 23, "text": "Its soldiers are armed with bows and spears. They are cruel and show no mercy. They sound like the roaring sea as they ride forth on their horses. Lined up in formation like men going into battle to attack you, Daughter Zion.\u2019\u201d", "comment": "sn Jerualem is personified as a young maiden helpless before enemy attackers."}, {"pk": 2843838, "translation": "NET", "book": 24, "chapter": 6, "verse": 24, "text": "The people cry out, \u201cWe have heard reports about them! We have become helpless with fear! Anguish grips us, agony like that of a woman giving birth to a baby!", "comment": "tn Or \u201cWe have lost our strength to do battle\u201d; Heb \u201cOur hands hang limp [or helpless at our sides].\u201d According to BDB 951 s.v. \u05e8\u05b8\u05e4\u05b8\u05d4 Qal.2, this idiom is used figuratively for losing heart or energy. The best example of its figurative use of loss of strength or the feeling of helplessness is in Ezek 21:12 where it appears in the context of the heart (courage) melting, the spirit sinking, and the knees becoming like water. For other examples compare 2 Sam 4:1; Zeph 3:16. In Neh 6:9 it is used literally of the builders \u201cdropping their hands from the work\u201d out of fear. The words \u201cwith fear\u201d are supplied in the translation because they are implicit in the context.
tn These words are not in the text, but, from the context, someone other than God is speaking and is speaking for and to the people (either Jeremiah or the people themselves). These words are supplied in the translation for clarity."}, {"pk": 2843839, "translation": "NET", "book": 24, "chapter": 6, "verse": 25, "text": "Do not go out into the countryside. Do not travel on the roads. For the enemy is there with sword in hand. They are spreading terror everywhere.\u201d", "comment": "tn Heb \u201cFor the enemy has a sword.\u201d
tn Heb \u201cTerror is all around!\u201d"}, {"pk": 2843840, "translation": "NET", "book": 24, "chapter": 6, "verse": 26, "text": "So I said, \u201cOh, my dear people, put on sackcloth and roll in ashes. Mourn with painful sobs as though you had lost your only child. For any moment now that destructive army will come against us.\u201d", "comment": "tn These words are not in the text but are implicit from the context.
tn Heb \u201cthe destroyer.\u201d
tn Heb \u201csuddenly.\u201d
tn Heb \u201cdaughter of my people.\u201d For the translation given here see 4:11 and the translator\u2019s note there."}, {"pk": 2843841, "translation": "NET", "book": 24, "chapter": 6, "verse": 27, "text": "The LORD said to me, \u201cI have made you like a metal assayer to test my people like ore. You are to observe them and evaluate how they behave.\u201d", "comment": "tn Heb \u201cI have made you an assayer of my people, a tester [?].\u201d The meaning of the words translated \u201cassayer\u201d (\u05d1\u05bc\u05b8\u05d7\u05d5\u05b9\u05df, bakhon) and \u201ctester\u201d (\u05de\u05b4\u05d1\u05b0\u05e6\u05b8\u05e8, mivtsar) is uncertain. The word \u05d1\u05bc\u05b8\u05d7\u05d5\u05b9\u05df (bakhon) can mean \u201ctower\u201d (cf. BDB 103 s.v. \u05d1\u05bc\u05b8\u05d7\u05d5\u05b9\u05df; cf. Isa 23:13 for the only other use) or \u201cassayer\u201d (cf. BDB 103 s.v. \u05d1\u05bc\u05b8\u05d7\u05d5\u05b9\u05df). The latter would be the more expected nuance because of the other uses of nouns and verbs from this root. The word \u05de\u05b4\u05d1\u05b0\u05e6\u05b8\u05e8 (mivtsar) normally means \u201cfortress\u201d (cf. BDB 131 s.v. \u05de\u05b4\u05d1\u05b0\u05e6\u05b8\u05e8), but most modern commentaries and lexicons deem that nuance inappropriate here. HALOT follows a proposal that the word is to be repointed to \u05de\u05b0\u05d1\u05b7\u05e6\u05bc\u05b5\u05e8 (m\u00ffvatser) and derived from a root \u05d1\u05bc\u05b8\u05e6\u05b7\u05e8 (batsar) meaning \u201cto test\u201d (cf. HALOT 143 s.v. IV \u05d1\u05bc\u05b8\u05e6\u05b7\u05e8). That proposal makes the most sense in the context, but the root appears nowhere else in the OT.
tn These words are not in the text but are supplied in the translation for clarity. Note \u201cI have appointed you.\u201d Compare Jer 1:18.
tn Heb \u201ctest their way.\u201d"}, {"pk": 2843842, "translation": "NET", "book": 24, "chapter": 6, "verse": 28, "text": "I reported, \u201cAll of them are the most stubborn of rebels! They are as hard as bronze or iron. They go about telling lies. They all deal corruptly.", "comment": "tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord\u2019s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better to be taken as Jeremiah\u2019s report after he has completed the task.
tn Or \u201carch rebels,\u201d or \u201chardened rebels.\u201d Literally \u201crebels of rebels.\u201d"}, {"pk": 2843843, "translation": "NET", "book": 24, "chapter": 6, "verse": 29, "text": "The fiery bellows of judgment burn fiercely. But there is too much dross to be removed. The process of refining them has proved useless. The wicked have not been purged.", "comment": "tn Heb \u201cThe bellows blow fiercely; the lead is consumed by the fire.\u201d The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning \u201cblow\u201d (\u05e0\u05b8\u05d7\u05b7\u05e8 [nakhar]; cf. BDB 1123 s.v. I \u05d7\u05b8\u05e8\u05b7\u05e8 and HALOT 651 s.v. \u05e0\u05b8\u05d7\u05b7\u05e8) and the Masoretes\u2019 suggestion that the consonants \u05de\u05d0\u05e9\u05c1\u05ea\u05dd be read \u05de\u05b5\u05d0\u05b5\u05e9\u05c1 \u05ea\u05bc\u05b7\u05dd (me\u2019esh tam) rather than as \u05de\u05b5\u05d0\u05b6\u05e9\u05c1\u05bc\u05b8\u05ea\u05b8\u05dd (me\u2019eshatam, \u201cfrom their fire\u201d) from an otherwise unattested noun \u05d0\u05b6\u05e9\u05c1\u05bc\u05b8\u05d4 (\u2019eshah).
tn Heb \u201cThe refiner refines them in vain.\u201d"}, {"pk": 2843844, "translation": "NET", "book": 24, "chapter": 6, "verse": 30, "text": "They are regarded as \u2018rejected silver\u2019 because the LORD rejects them.\u201d", "comment": "tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines."}, {"pk": 2843845, "translation": "NET", "book": 24, "chapter": 7, "verse": 1, "text": "The LORD said to Jeremiah:", "comment": "tn Heb \u201cThe word which came to Jeremiah from the Lord.\u201d"}, {"pk": 2843846, "translation": "NET", "book": 24, "chapter": 7, "verse": 2, "text": "\u201cStand in the gate of the LORD\u2019s temple and proclaim this message: \u2018Listen, all you people of Judah who have passed through these gates to worship the LORD. Hear what the LORD has to say.", "comment": "sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.
tn Heb \u201cProclaim there\u2026\u201d The adverb is unnecessary in English style."}, {"pk": 2843847, "translation": "NET", "book": 24, "chapter": 7, "verse": 3, "text": "The LORD God of Israel who rules over all says: Change the way you have been living and do what is right. If you do, I will allow you to continue to live in this land.", "comment": "tn Heb \u201cYahweh of armies, the God Israel.\u201d sn Compare the use of similar titles in 2:19; 5:14; 6:6 and see the explanation in the study note at 2:19. In this instance the title appears to emphasize the Lord as the heavenly King who drags his disobedient vassals into court (and threatens them with judgment).
tn Or \u201cMake good your ways and your actions.\u201d J. Bright\u2019s translation (\u201cReform the whole pattern of your conduct\u201d; Jeremiah [AB], 52) is excellent.
tn Heb \u201cplace\u201d but this might be misunderstood to refer to the temple."}, {"pk": 2843848, "translation": "NET", "book": 24, "chapter": 7, "verse": 4, "text": "Stop putting your confidence in the false belief that says, \u201cWe are safe! The temple of the LORD is here! The temple of the LORD is here! The temple of the LORD is here!\u201d", "comment": "tn Heb \u201cStop trusting in lying words which say.\u201d
tn Heb \u201cThe temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).\u201d Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah\u2019s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah\u2019s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5).
tn The words \u201cWe are safe!\u201d are not in the text but are supplied in the translation for clarity."}, {"pk": 2843849, "translation": "NET", "book": 24, "chapter": 7, "verse": 5, "text": "You must change the way you have been living and do what is right. You must treat one another fairly.", "comment": "tn Heb \u201cyou must do justice between a person and his fellow/neighbor.\u201d The infinitive absolute precedes the finite verb for emphasis.
tn The infinitive absolute precedes the finite verb for emphasis."}, {"pk": 2843850, "translation": "NET", "book": 24, "chapter": 7, "verse": 6, "text": "Stop oppressing foreigners who live in your land, children who have lost their fathers, and women who have lost their husbands. Stop killing innocent people in this land. Stop paying allegiance to other gods. That will only bring about your ruin.", "comment": "tn Heb \u201cStop shedding innocent blood.\u201d
tn Heb \u201cgoing/following after.\u201d See the translator\u2019s note at 2:5 for an explanation of the idiom involved here.
tn Heb \u201cStop oppressing foreigner, orphan, and widow.\u201d
tn Heb \u201cgoing after other gods to your ruin.\u201d"}, {"pk": 2843851, "translation": "NET", "book": 24, "chapter": 7, "verse": 7, "text": "If you stop doing these things, I will allow you to continue to live in this land which I gave to your ancestors as a lasting possession.", "comment": "tn The translation uses imperatives in vv. 5\u20136 followed by the phrase, \u201cIf you do all this,\u201d to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5\u20136 followed by a main clause in v. 7.
tn Heb \u201cgave to your fathers [with reference to] from ancient times even unto forever.\u201d
tn Heb \u201clive in this place, in this land.\u201d"}, {"pk": 2843852, "translation": "NET", "book": 24, "chapter": 7, "verse": 8, "text": "\u201c\u2018But just look at you! You are putting your confidence in a false belief that will not deliver you.", "comment": "tn Heb \u201cYou are trusting in lying words.\u201d See the similar phrase in v. 4 and the note there.
tn Heb \u201cnot profit [you].\u201d
tn Heb \u201cBehold!\u201d"}, {"pk": 2843853, "translation": "NET", "book": 24, "chapter": 7, "verse": 9, "text": "You steal. You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to other gods whom you have not previously known.", "comment": "tn Heb \u201cYou go/follow after.\u201d See the translator\u2019s note at 2:5 for an explanation of the idiom involved here.
tn Heb \u201cWill you steal\u2026then say, \u2018We are safe\u2019?\u201d Verses 9-10 are one long sentence in the Hebrew text."}, {"pk": 2843854, "translation": "NET", "book": 24, "chapter": 7, "verse": 10, "text": "Then you come and stand in my presence in this temple I have claimed as my own and say, \u201cWe are safe!\u201d You think you are so safe that you go on doing all those hateful sins!", "comment": "tn Or \u201c\u2018We are safe!\u2019 \u2013 safe, you think, to go on doing all those hateful things.\u201d Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads \u201cWill you steal\u2026then come and stand\u2026and say, \u2018We are safe\u2019 so as to/in order to do\u2026\u201d The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (\u05d4 interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: \u201cWhat? You think you can steal, murder\u2026and then come and stand\u2026and say, \u2018We are safe\u2026\u2019 just so that you can go right on\u2026\u201d
tn Heb \u201cover which my name is called.\u201d For this nuance of this idiom cf. BDB 896 s.v. \u05e7\u05b8\u05e8\u05b8\u05d0 Niph.2.d(4) and see the usage in 2 Sam 12:28."}, {"pk": 2843855, "translation": "NET", "book": 24, "chapter": 7, "verse": 11, "text": "Do you think this temple I have claimed as my own is to be a hideout for robbers? You had better take note! I have seen for myself what you have done! says the LORD.", "comment": "tn Heb \u201cBehold!\u201d
tn Heb \u201cIs this house\u2026a den/cave of robbers in your eyes?\u201d
tn Heb \u201cover which my name is called.\u201d For this nuance of this idiom cf. BDB 896 s.v. \u05e7\u05b8\u05e8\u05b8\u05d0 Niph.2.d(4) and see the usage in 2 Sam 12:28."}, {"pk": 2843856, "translation": "NET", "book": 24, "chapter": 7, "verse": 12, "text": "So, go to the place in Shiloh where I allowed myself to be worshiped in the early days. See what I did to it because of the wicked things my people Israel did.", "comment": "sn The place in Shiloh\u2026see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21\u201322).
tn Heb \u201cwhere I caused my name to dwell.\u201d The translation does not adequately represent the theology of the Lord\u2019s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11)."}, {"pk": 2843857, "translation": "NET", "book": 24, "chapter": 7, "verse": 13, "text": "You also have done all these things, says the LORD, and I have spoken to you over and over again. But you have not listened! You have refused to respond when I called you to repent!", "comment": "tn Heb \u201cI called to you and you did not answer.\u201d The words \u201cto repent\u201d are not in the text but are supplied in the translation for clarity.
tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning \u201cto do something early [or eagerly]\u201d followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. \u05e9\u05c1\u05b8\u05db\u05b7\u05dd Hiph.2."}, {"pk": 2843858, "translation": "NET", "book": 24, "chapter": 7, "verse": 14, "text": "So I will destroy this temple which I have claimed as my own, this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, just like I destroyed Shiloh.", "comment": "tn Heb \u201cI will do to this house which I\u2026in which you put\u2026and to this place which\u2026as I did to Shiloh.\u201d
tn Heb \u201cover which my name is called.\u201d For this nuance of this idiom cf. BDB 896 s.v. \u05e7\u05b8\u05e8\u05b8\u05d0 Niph.2.d(4) and see the usage in 2 Sam 12:28.
tn Heb \u201cfathers\u201d (also in vv. 22, 25, 26)."}, {"pk": 2843859, "translation": "NET", "book": 24, "chapter": 7, "verse": 15, "text": "And I will drive you out of my sight just like I drove out your relatives, the people of Israel.\u2019\u201d", "comment": "tn Heb \u201cthe descendants of Ephraim.\u201d However, Ephraim here stands (as it often does) for all the northern tribes of Israel."}, {"pk": 2843860, "translation": "NET", "book": 24, "chapter": 7, "verse": 16, "text": "Then the LORD said, \u201cAs for you, Jeremiah, do not pray for these people! Do not cry out to me or petition me on their behalf! Do not plead with me to save them, because I will not listen to you.", "comment": "tn The words \u201cThen the Lord said\u201d are not in the text but are supplied in the translation for clarity.
tn The words \u201cto save them\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity.
tn Heb \u201cAs for you.\u201d The personal name Jeremiah is supplied in the translation for clarity."}, {"pk": 2843861, "translation": "NET", "book": 24, "chapter": 7, "verse": 17, "text": "Do you see what they are doing in the towns of Judah and in the streets of Jerusalem?", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cJust look at\u2026\u201d The question is rhetorical and expects a positive answer."}, {"pk": 2843862, "translation": "NET", "book": 24, "chapter": 7, "verse": 18, "text": "Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. They are also pouring out drink offerings to other gods. They seem to do all this just to trouble me.", "comment": "tn Heb \u201cto provoke me.\u201d There is debate among grammarians and lexicographers about the nuance of the Hebrew particle \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.
tn The form for \u201cqueen\u201d is unusual. It is pointed (\u05de\u05b0\u05dc\u05b6\u05db\u05b6\u05ea [m\u00fflekhet] instead of \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b7\u05ea [malkat]) as though the Masoretes wanted to read the word for \u201cwork\u201d (\u05de\u05b0\u05dc\u05b6\u05d0\u05db\u05b6\u05ea [m\u00ffle\u2019khet]), i.e., the \u201chosts of,\u201d a word that several Hebrew mss read and an understanding the LXX reflects. The other ancient and modern versions generally, however, accept it as a biform for the word \u201cqueen.\u201dsn The Queen of Heaven is probably a reference to the goddess known as Ishtar in Mesopotamia, Anat in Canaan, Ashtoreth in Israel. She was the goddess of love and fertility. For further discussion, see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 266-68."}, {"pk": 2843863, "translation": "NET", "book": 24, "chapter": 7, "verse": 19, "text": "But I am not really the one being troubled!\u201d says the LORD. \u201cRather they are bringing trouble on themselves to their own shame!", "comment": "tn Heb \u201cIs it I whom they provoke?\u201d The rhetorical question expects a negative answer which is made explicit in the translation.
tn Heb \u201cIs it not themselves to their own shame?\u201d The rhetorical question expects a positive answer which is made explicit in the translation."}, {"pk": 2843864, "translation": "NET", "book": 24, "chapter": 7, "verse": 20, "text": "So,\u201d the Lord GOD says, \u201cmy raging fury will be poured out on this land. It will be poured out on human beings and animals, on trees and crops. And it will burn like a fire which cannot be extinguished.\u201d", "comment": "tn Heb \u201cLord Yahweh.\u201d The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
tn Heb \u201cthis place.\u201d Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.
tn Heb \u201cthe trees of/in the field and the fruit of/in the ground.\u201d"}, {"pk": 2843865, "translation": "NET", "book": 24, "chapter": 7, "verse": 21, "text": "The LORD said to the people of Judah, \u201cThe LORD God of Israel who rules over all says: \u2018You might as well go ahead and add the meat of your burnt offerings to that of the other sacrifices and eat it, too!", "comment": "tn Heb \u201cAdd your burnt offerings to your [other] sacrifices and eat the meat!\u201d See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. Cf. GKC 324 \u00a7110.a; cf. Amos 4:4, \u201cGo to Bethel and sin!\u201dsn All of the burnt offering, including the meat, was to be consumed on the altar (e.g., Lev 1:6\u20139). The meat of the other sacrifices could be eaten by the priest who offered the sacrifice and the person who brought it (e.g., Lev 7:16\u201318, 32). Since, however, the people of Judah were making a mockery of the sacrificial system by offering sacrifices while disobeying the law, the Lord rejected the sacrifices (cf. 6:20). Since they were violating the moral law they might as well go ahead and violate the cultic law by eating the meat dedicated to God because he rejected it anyway.
tn The words \u201cThe Lord said to the people of Judah\u201d are not in the text but are implicit in the shift in addressee between vv. 16\u201320 and vv. 21\u201326.
tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See the study notes on 2:19 and 7:3."}, {"pk": 2843866, "translation": "NET", "book": 24, "chapter": 7, "verse": 22, "text": "Consider this: When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices.", "comment": "tn Heb \u201cFor\u201d but this introduces a long explanation about the relative importance of sacrifice and obedience."}, {"pk": 2843867, "translation": "NET", "book": 24, "chapter": 7, "verse": 23, "text": "I also explicitly commanded them: \u201cObey me. If you do, I will be your God and you will be my people. Live exactly the way I tell you and things will go well with you.\u201d", "comment": "tn Verses 22-23a read in Hebrew, \u201cI did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:\u201d Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., \u201cnot so much this as that\u201d or \u201cnot this without that\u201d (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10\u201317; Hos 6:4\u20136; Amos 5:21\u201325.
tn Heb \u201cObey me and I will be.\u201d The translation is equivalent syntactically but brings out the emphasis in the command.
tn Heb \u201cWalk in all the way that I command you.\u201d"}, {"pk": 2843868, "translation": "NET", "book": 24, "chapter": 7, "verse": 24, "text": "But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better.", "comment": "tn Or \u201cThey went backward and not forward\u201d; Heb \u201cThey were to the backward and not to the forward.\u201d The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning \u201cformerly\u201d or \u201cpreviously.\u201d The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is \u201cthey turned their backs to me, not their faces,\u201d understanding the line as a variant of a line in 2:27."}, {"pk": 2843869, "translation": "NET", "book": 24, "chapter": 7, "verse": 25, "text": "From the time your ancestors departed the land of Egypt until now, I sent my servants the prophets to you again and again, day after day.", "comment": "tc There is some textual debate about the legitimacy of this expression here. The text reads merely \u201cday\u201d (\u05d9\u05d5\u05b9\u05dd, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom \u201cday after day\u201d as though the noun were repeated. Either \u05d9\u05d5\u05b9\u05dd has dropped out by haplography or a \u05dd (mem) has been left out, i.e., reading \u05d9\u05d5\u05b9\u05de\u05b8\u05dd (yomam, \u201cdaily\u201d).
tn On the Hebrew idiom see the note at 7:13.
tn Heb \u201cfrom the day your ancestors\u2026until this very day.\u201d However, \u201cday\u201d here is idiomatic for \u201cthe present time.\u201d"}, {"pk": 2843870, "translation": "NET", "book": 24, "chapter": 7, "verse": 26, "text": "But your ancestors did not listen to me nor pay attention to me. They became obstinate and were more wicked than even their own forefathers.\u2019\u201d", "comment": "tn Or \u201cBut your predecessors\u2026\u201d; Heb \u201cBut they\u2026.\u201d There is a confusing interchange in the pronouns in vv. 25\u201326 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the \u201cyou\u201d of the present generation (vv. 21\u201322a), the ancestors who were delivered from Egypt (i.e., the \u201cthey\u201d of vv. 22b\u201324), the \u201cyou\u201d of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the \u201cthey\u201d of v. 26 which cannot be the ancestors of vv. 22\u201324 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the \u201cyou\u201d of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to \u201cthey\u201d and \u201cthem\u201d or to \u201cyou\u201d and \u201cyour\u201d as some of the ancient versions and modern English versions have done.
tn Heb \u201chardened [or made stiff] their neck.\u201d"}, {"pk": 2843871, "translation": "NET", "book": 24, "chapter": 7, "verse": 27, "text": "Then the LORD said to me, \u201cWhen you tell them all this, they will not listen to you. When you call out to them, they will not respond to you.", "comment": "tn The words, \u201cThen the Lord said to me\u201d are not in the text but are implicit in the shift from the second and third person plural pronouns in vv. 21\u201326 and the second singular in this verse. The words are supplied in the translation for clarity."}, {"pk": 2843872, "translation": "NET", "book": 24, "chapter": 7, "verse": 28, "text": "So tell them: \u2018This is a nation that has not obeyed the LORD their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore.", "comment": "tn Heb \u201cFaithfulness has vanished. It is cut off from their lips.\u201dsn For the need for faithfulness see 5:1, 3."}, {"pk": 2843873, "translation": "NET", "book": 24, "chapter": 7, "verse": 29, "text": "So, mourn, you people of this nation. Cut off your hair and throw it away. Sing a song of mourning on the hilltops. For the LORD has decided to reject and forsake this generation that has provoked his wrath!\u2019\u201d", "comment": "tn The word \u201cmourn\u201d is not in the text. It is supplied in the translation for clarity to explain the significance of the words \u201cCut your hair and throw it away.\u201dsn Cf. Mic 1:16; Job 1:20 for other examples of this practice which was involved in mourning.
tn The words, \u201cyou people of this nation\u201d are not in the text. Many English versions supply, \u201cJerusalem.\u201d The address shifts from second masculine singular addressing Jeremiah (vv. 27\u201328a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in 2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem.
tn The verbs here are the Hebrew scheduling perfects. For this use of the perfect see GKC 312 \u00a7106.m.
tn Heb \u201cthe generation of his wrath.\u201d"}, {"pk": 2843874, "translation": "NET", "book": 24, "chapter": 7, "verse": 30, "text": "The LORD says, \u201cI have rejected them because the people of Judah have done what I consider evil. They have set up their disgusting idols in the temple which I have claimed for my own and have defiled it.", "comment": "tn The words \u201cI have rejected them\u201d are not in the Hebrew text, which merely says \u201cbecause.\u201d These words are supplied in the translation to show more clearly the connection to the preceding.
tn Heb \u201chave done the evil in my eyes.\u201d
sn Compare, e.g., 2 Kgs 21:3, 5, 7; 23:4, 6; Ezek 8:3, 5, 10\u201312, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah\u2019s death. They were a primary cause of Judah\u2019s guilt and punishment (see beside this passage, 19:5; 32:34\u201335).
tn Heb \u201cthe house which is called by my name.\u201d Cf. 7:10, 11, 14 and see the translator\u2019s note 7:10 for the explanation for this rendering."}, {"pk": 2843875, "translation": "NET", "book": 24, "chapter": 7, "verse": 31, "text": "They have also built places of worship in a place called Topheth in the Valley of Ben Hinnom so that they can sacrifice their sons and daughters by fire. That is something I never commanded them to do! Indeed, it never even entered my mind to command such a thing!", "comment": "tn Heb \u201cIt never entered my heart.\u201d The words \u201cto command such a thing\u201d do not appear in the Hebrew but are added for the sake of clarity.
tn Heb \u201chigh places.\u201dsn These places of worship were essentially open air shrines often located on hills or wooded heights. They were generally connected with pagan worship and equipped with altars of sacrifice and of incense and cult objects such as wooden poles and stone pillars which were symbols of the god and/or goddess worshiped at the sight. The Israelites were commanded to tear down these Canaanite places of worship (Num 33:52) but they did not do so, often taking over the site for the worship of Yahweh but even then incorporating some of the pagan cult objects and ritual into their worship of Yahweh (1 Kgs 12:31, 32; 14:23). The prophets were especially opposed to these places and to this kind of syncretism (Hos 10:8; Amos 7:9) and to the pagan worship that was often practiced at them (Jer 7:31; 19:5; 32:35).
tn Heb \u201cthe high places of [or in] Topheth.\u201dsn The noun Topheth is generally explained as an artificial formation of a word related to the Aramaic word for \u201ccooking stove\u201d combined with the vowels for the word for \u201cshame.\u201d Hence, Jewish piety viewed it as a very shameful act, one that was contrary to the law (see Lev 18:21; 20:2\u20136). Child sacrifice was practiced during the reigns of the wicked kings Ahaz and Manasseh and apparently during Jeremiah\u2019s day (cf. 2 Kgs 16:3; 21:6; Jer 32:35)."}, {"pk": 2843876, "translation": "NET", "book": 24, "chapter": 7, "verse": 32, "text": "So, watch out!\u201d says the LORD. \u201cThe time will soon come when people will no longer call those places Topheth or the Valley of Ben Hinnom. But they will call that valley the Valley of Slaughter and they will bury so many people in Topheth they will run out of room.", "comment": "tn Heb \u201cTherefore, behold!\u201d
tn Heb \u201cAnd they will bury in Topheth so there is not room.\u201d
tn Heb \u201cit will no longer be said \u2018Topheth\u2019 or \u2018the Valley of Ben Hinnom\u2019 but \u2018the valley of slaughter.\u2019"}, {"pk": 2843877, "translation": "NET", "book": 24, "chapter": 7, "verse": 33, "text": "Then the dead bodies of these people will be left on the ground for the birds and wild animals to eat. There will not be any survivors to scare them away.", "comment": "tn Heb \u201cTheir dead bodies will be food for the birds of the air and the beasts of the earth.\u201d"}, {"pk": 2843878, "translation": "NET", "book": 24, "chapter": 7, "verse": 34, "text": "I will put an end to the sounds of joy and gladness, or the glad celebration of brides and grooms throughout the towns of Judah and the streets of Jerusalem. For the whole land will become a desolate wasteland.\u201d"}, {"pk": 2843879, "translation": "NET", "book": 24, "chapter": 8, "verse": 1, "text": "The LORD says, \u201cWhen that time comes, the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves.", "comment": "tn Heb \u201cAt that time.\u201d"}, {"pk": 2843880, "translation": "NET", "book": 24, "chapter": 8, "verse": 2, "text": "They will be spread out and exposed to the sun, the moon and the stars. These are things they adored and served, things to which they paid allegiance, from which they sought guidance, and worshiped. The bones of these people will never be regathered and reburied. They will be like manure used to fertilize the ground.", "comment": "tn Heb \u201cthey will not\u201d but the referent is far enough removed that it might be ambiguous.
tc MT, 4QJera and LXX read \u201cthe sun and the moon and all the host of heaven,\u201d but 4QJerc reads \u201cthe sun and all the stars.\u201dtn Heb \u201cthe host of heaven.\u201d
tn Heb \u201cthe sun, moon, and host of heaven which they\u2026\u201d
tn Heb \u201cfollowed after.\u201d See the translator\u2019s note at 2:5 for the idiom.
tn Heb \u201clike dung/manure on the surface of the ground.\u201d"}, {"pk": 2843881, "translation": "NET", "book": 24, "chapter": 8, "verse": 3, "text": "However, I will leave some of these wicked people alive and banish them to other places. But wherever these people who survive may go, they will wish they had died rather than lived,\u201d says the LORD who rules over all.", "comment": "tn Heb \u201cDeath will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.\u201d The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra \u201cthose who are left\u201d that was inadvertently copied from the preceding line. It is missing from one Hebrew ms and from the Greek and Syriac versions and is probably not a part of the original text.
tn Heb \u201cYahweh of armies.\u201dsn For the significance of this title see the notes at 2:19 and 7:3."}, {"pk": 2843882, "translation": "NET", "book": 24, "chapter": 8, "verse": 4, "text": "The LORD said to me, \u201cTell them, \u2018The LORD says, Do people not get back up when they fall down? Do they not turn around when they go the wrong way?", "comment": "sn There is a play on two different nuances of the same Hebrew word that means \u201cturn\u201d and \u201creturn,\u201d \u201cturn away\u201d and \u201cturn back.\u201d
tn The words \u201cthe Lord said to me\u201d are not in the text but are implicit from the context. They are supplied in the translation to make clear who is speaking and who is being addressed."}, {"pk": 2843883, "translation": "NET", "book": 24, "chapter": 8, "verse": 5, "text": "Why, then, do these people of Jerusalem continually turn away from me in apostasy? They hold fast to their deception. They refuse to turn back to me.", "comment": "tn Or \u201cto their allegiance to false gods,\u201d or \u201cto their false professions of loyalty\u201d; Heb \u201cto deceit.\u201d Either \u201cto their mistaken beliefs\u201d or \u201cto their allegiance to false gods\u201d would fit the preceding context. The former is more comprehensive than the latter and was chosen for that reason.
tc The text is quite commonly emended, changing \u05e9\u05c1\u05d5\u05b9\u05d1\u05b0\u05d1\u05b8\u05d4 \u05d4\u05b8\u05e2\u05b8\u05dd (shov\u00ffvah ha\u2019am) to \u05e9\u05c1\u05d5\u05b9\u05d1\u05b8\u05d1 \u05d4\u05b8\u05e2\u05b8\u05dd (shovav ha\u2019am) and omitting \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05dd\u05b4 (y\u00ffrushalaim); this is due to the anomaly of a feminine singular verb with a masculine singular subject and the fact that the word \u201cJerusalem\u201d is absent from one Hebrew ms and the LXX. However, it is possible that this is a case where the noun \u201cJerusalem\u201d is a defining apposition to the word \u201cthese people,\u201d an apposition which GKC 425 \u00a7131.k calls \u201cpermutation.\u201d In this case the verb could be attracted to the appositional noun and there would be no reason to emend the text. The MT is undoubtedly the harder reading and is for that reason to be preferred.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn There is a continuing play on the same root word used in the preceding verse. Here the words \u201cturn away from me,\u201d \u201capostasy,\u201d and \u201cturn back to me\u201d are all forms from the root that was translated \u201cgo the wrong way\u201d and \u201cturn around\u201d in v. 4. The intended effect is to contrast Judah\u2019s recalcitrant apostasy with the usual tendency to try and correct one\u2019s mistakes."}, {"pk": 2843884, "translation": "NET", "book": 24, "chapter": 8, "verse": 6, "text": "I have listened to them very carefully, but they do not speak honestly. None of them regrets the evil he has done. None of them says, \u201cI have done wrong!\u201d All of them persist in their own wayward course like a horse charging recklessly into battle.", "comment": "tn Heb \u201ceach one of them turns aside into their own running course.\u201dsn The wordplay begun in v. 4 is continued here. The word translated \u201cturns aside\u201d in the literal translation and \u201cwayward\u201d in the translation is from the same root as \u201cgo the wrong way,\u201d \u201cturn around,\u201d \u201cturn away from me,\u201d \u201capostasy,\u201d \u201cturn back to me.\u201d What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him.
tn Heb \u201cI have paid attention and I have listened.\u201d This is another case of two concepts being joined by \u201cand\u201d where one expresses the main idea and the other acts as an adverbial or adjectival modifier (a figure called hendiadys).
tn Heb \u201cWhat have I done?\u201d The addition of the word \u201cwrong\u201d is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one\u2019s own wrongdoing. It is translated as a declaration for the sake of clarity."}, {"pk": 2843885, "translation": "NET", "book": 24, "chapter": 8, "verse": 7, "text": "Even the stork knows when it is time to move on. The turtledove, swallow, and crane recognize the normal times for their migration. But my people pay no attention to what I, the LORD, require of them.", "comment": "tn Heb \u201cits appointed time.\u201d The translation is contextually motivated to avoid lack of clarity.
tn Heb \u201ckeep.\u201d Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God.
tn There is debate in the commentaries and lexicons about the identification of some of these birds, particularly regarding the identification of the \u201cswallow\u201d which is more likely the \u201cswift\u201d and the \u201ccrane\u201d which some identify with the \u201cthrush.\u201d For a discussion see the Bible encyclopedias and the UBS handbook Fauna and Flora of the Bible. The identity of the individual birds makes little difference to the point being made and \u201cswallow\u201d is more easily identifiable to the average reader than the \u201cswift.\u201d
tn Heb \u201cdo not know.\u201d But here as elsewhere the word \u201cknow\u201d is more than an intellectual matter. It is intended here to summarize both \u201cknow\u201d and \u201cfollow\u201d (Heb \u201cobserve\u201d) in the preceding lines.
tn Heb \u201cthe ordinance/requirement of the Lord.\u201d"}, {"pk": 2843886, "translation": "NET", "book": 24, "chapter": 8, "verse": 8, "text": "How can you say, \u201cWe are wise! We have the law of the LORD\u201d? The truth is, those who teach it have used their writings to make it say what it does not really mean.", "comment": "tn Heb \u201cSurely, behold!\u201d
tn Heb \u201cthe scribes.\u201d
tn Heb \u201cThe lying pen of the scribes have made [it] into a lie.\u201d The translation is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, \u201cAssuredly, for naught has the pen labored, for naught the scribes,\u201d surely deserves consideration within the context; i.e. it hasn\u2019t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb \u201cmake\u201d or \u201clabored\u201d but creates a very unbalanced poetic couplet."}, {"pk": 2843887, "translation": "NET", "book": 24, "chapter": 8, "verse": 9, "text": "Your wise men will be put to shame. They will be dumbfounded and be brought to judgment. Since they have rejected the word of the LORD, what wisdom do they really have?", "comment": "tn Heb \u201cbe trapped.\u201d However, the word \u201ctrapped\u201d generally carries with it the connotation of divine judgment. See BDB 540 s.v. \u05dc\u05b8\u05db\u05b7\u05d3 Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects)."}, {"pk": 2843888, "translation": "NET", "book": 24, "chapter": 8, "verse": 10, "text": "So I will give their wives to other men and their fields to new owners. For from the least important to the most important of them, all of them are greedy for dishonest gain. Prophets and priests alike, all practice deceit.", "comment": "sn See Jer 6:12\u201315 for parallels to 8:10\u201312. The words of Jeremiah to the people may have been repeated on more than one occasion or have been found appropriate to more than one of his collection of messages in written and edited form. See Jer 36:4 and Jer 36:28 for reference to at least two of these collections."}, {"pk": 2843889, "translation": "NET", "book": 24, "chapter": 8, "verse": 11, "text": "They offer only superficial help for the hurt my dear people have suffered. They say, \u201cEverything will be all right!\u201d But everything is not all right!", "comment": "tn Heb \u201cThey say, \u2018Peace! Peace!\u2019 and there is no peace!\u201d
tn Heb \u201cdaughter of my people.\u201d For the translation given here see 4:11 and the note on the phrase \u201cdear people\u201d there.
tn Heb \u201cThey heal the wound of my people lightly.\u201d"}, {"pk": 2843890, "translation": "NET", "book": 24, "chapter": 8, "verse": 12, "text": "Are they ashamed because they have done such disgusting things? No, they are not at all ashamed! They do not even know how to blush! So they will die just like others have died. They will be brought to ruin when I punish them, says the LORD.", "comment": "tn Heb \u201cThey will fall among the fallen.\u201d"}, {"pk": 2843891, "translation": "NET", "book": 24, "chapter": 8, "verse": 13, "text": "I will take away their harvests, says the LORD. There will be no grapes on their vines. There will be no figs on their fig trees. Even the leaves on their trees will wither. The crops that I gave them will be taken away.\u2019\u201d", "comment": "tn Or \u201cI will completely destroy them.\u201d The translation which is adopted is based on the revocalization of the MT which appears to mean literally \u201cgathering I will sweep them away,\u201d a rather improbable grammatical combination. It follows the suggestion found in HALOT 705 s.v. \u05e1\u05d5\u05bc\u05e3 (Hiph) of reading \u05d0\u05b9\u05e1\u05b5\u05e3 \u05d0\u05b2\u05e1\u05b4\u05d9\u05e4\u05b8\u05dd (\u2019ose, a first singular Qal imperfect of \u05d0\u05b8\u05e1\u05b7\u05e3 [\u2019asaf] followed by a noun \u05d0\u05b8\u05e1\u05b4\u05d9\u05e3 [\u2019asif] with possessive suffix) instead of the MT\u2019s \u05d0\u05b8\u05e1\u05b9\u05e3 \u05d0\u05b2\u05e1\u05b4\u05d9\u05e4\u05b5\u05dd (\u2019aspf \u2019asifem, a Qal infinitive absolute of \u05d0\u05b8\u05e1\u05b7\u05e3 [\u2019asaf] followed by the Hiphil imperfect of \u05e1\u05d5\u05bc\u05e3 [suf] plus suffix). For parallel usage of the verb \u05d0\u05b8\u05e1\u05b7\u05e3 (asaf) see BDB 62 s.v. \u05d0\u05b8\u05e1\u05b7\u05e3 Qal.4, and for a similar form of the verb see Mic 4:6. The alternate translation follows the suggestion in BDB 692 s.v. \u05e1\u05d5\u05bc\u05e3 Hiph: \u05d0\u05b8\u05e1\u05b9\u05e3 (\u2019asof) is to be interpreted as a form of the Hiphil infinitive absolute (\u05d4\u05b8\u05e1\u05b5\u05e3 [hasef] would be expected) chosen for assonance with the following form. This suggestion would gain more credence if the MT is to be retained in Zeph 1:2 where parallel forms are found. However, that text too has been questioned on lexical and grammatical grounds. The translation adopted fits the following context better than the alternate one and is based on less questionable lexical and grammatical parallels. The Greek translation which reads \u201cthey shall gather their fruits\u201d supports the translation chosen.
tn The meaning of this line is very uncertain. A possible alternate translation is: \u201cThey have broken the laws that I gave them.\u201d The line reads rather literally \u201cAnd I gave them they passed over them.\u201d The translation adopted treats the first expression as a noun clause (cf. GKC 488-89 \u00a7155.n) which is the subject of the following verb, i.e., \u201cthe things I gave them [contextually, the grapes, etc.] passed over from them.\u201d The alternate translation treats the expression as a dangling object (a Hebrew casus pendens) resumed by the pronoun \u201cthem\u201d and understands \u201cthe things that I gave them\u201d to be the law or some related entity which is often the object of this verb (see BDB 717 s.v. \u05e2\u05b8\u05d1\u05b7\u05e8 Qal.1.i). Neither of these translations is without its weakness. The weakness of the translation which has been adopted is the unusual use it assigns to the object suffix of the verb translated \u201cpass over.\u201d The weakness of the alternate translation is the rather abrupt and opaque introduction of a new topic of reference (i.e., the laws) into the context. On the whole the latter weakness would appear to outweigh the former. This line is missing from the Greek version and J. Bright (Jeremiah [AB]) and J. A. Thompson (Jeremiah [NICOT]) despair of giving a translation. For other possible suggestions see, W. L. Holladay, Jeremiah (Hermeneia), 1:285-86."}, {"pk": 2843892, "translation": "NET", "book": 24, "chapter": 8, "verse": 14, "text": "The people say, \u201cWhy are we just sitting here? Let us gather together inside the fortified cities. Let us at least die there fighting, since the LORD our God has condemned us to die. He has condemned us to drink the poison waters of judgment because we have sinned against him.", "comment": "tn The words \u201cof judgment\u201d are not in the text but are intended to show that \u201cpoison water\u201d is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16.
tn Heb \u201cGather together and let us enter into the fortified cities.\u201d
tn Heb \u201cLet us die there.\u201d The words \u201cat least\u201d and \u201cfighting\u201d are intended to bring out the contrast of passive surrender to death in the open country and active resistance to the death implicit in the context.
tn Heb \u201cagainst the Lord.\u201d The switch is for the sake of smoothness in English.
tn The words \u201cThe people say\u201d are not in the text but are implicit in the shift of speakers between vv. 4\u201313 and vv. 14\u201316. They are supplied in the translation for clarity."}, {"pk": 2843893, "translation": "NET", "book": 24, "chapter": 8, "verse": 15, "text": "We hoped for good fortune, but nothing good has come of it. We hoped for a time of relief, but instead we experience terror.", "comment": "tn Heb \u201c[We hoped] for a time of healing but behold terror.\u201d"}, {"pk": 2843894, "translation": "NET", "book": 24, "chapter": 8, "verse": 16, "text": "The snorting of the enemy\u2019s horses is already being heard in the city of Dan. The sound of the neighing of their stallions causes the whole land to tremble with fear. They are coming to destroy the land and everything in it! They are coming to destroy the cities and everyone who lives in them!\u201d", "comment": "tn The words \u201cThey are coming to destroy\u201d are not in the text. They are inserted to break up a long sentence in conformity with contemporary English style.
tn Heb \u201chis stallions.\u201d"}, {"pk": 2843895, "translation": "NET", "book": 24, "chapter": 8, "verse": 17, "text": "The LORD says, \u201cYes indeed, I am sending an enemy against you that will be like poisonous snakes which cannot be charmed away. And they will inflict fatal wounds on you.\u201d", "comment": "tn Heb \u201cIndeed [or For] behold!\u201d The translation is intended to convey some of the connection that is suggested by the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) at the beginning of the verse.
tn Heb \u201cthey will bite you.\u201d There does not appear to be any way to avoid the possible confusion that literal snakes are meant here except to paraphrase. Possibly one could say \u201cAnd they will attack you and \u2018bite\u2019 you,\u201d but the enclosing of the word \u201cbite\u201d in quotations might lead to even further confusion.
tn These words which are at the end of the Hebrew verse are brought forward to show at the outset the shift in speaker.
tn Heb \u201cI am sending against you snakes, poisonous ones which cannot be charmed.\u201d In the light of the context literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6."}, {"pk": 2843896, "translation": "NET", "book": 24, "chapter": 8, "verse": 18, "text": "Then I said, \u201cThere is no cure for my grief! I am sick at heart!", "comment": "tn The words, \u201cThen I said\u201d are not in the text but there is a general consensus that the words of vv. 18\u201319a are the words of Jeremiah. These words are supplied in the translation for clarity.
tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads \u05de\u05b7\u05d1\u05b0\u05dc\u05b4\u05d9\u05d2\u05b4\u05d9\u05ea\u05b4\u05d9 (mavligiti) which BDB provisionally derives from a verb root meaning \u201cto gleam\u201d or \u201cto shine.\u201d However, BDB notes that the text is dubious (cf. BDB 114 s.v. \u05de\u05b7\u05d1\u05b0\u05dc\u05b4\u05d9\u05d2\u05b4\u05d9\u05ea). The text is commonly emended to \u05de\u05b4\u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 \u05d2\u05bc\u05b0\u05d4\u05b9\u05ea (mibb\u00ffli g\u00ffhot) which is a Qal infinitive from a verb meaning \u201cto heal\u201d preceded by a compound negative \u201cfor lack of, to be at a loss for\u201d (cf., e.g., HALOT 514 s.v. \u05de\u05b7\u05d1\u05b0\u05dc\u05b4\u05d9\u05d2\u05b4\u05d9\u05ea and 174 s.v. \u05d2\u05bc\u05d4\u05d4). This reading is supported by the Greek text which has an adjective meaning \u201cincurable,\u201d which is, however, connected with the preceding verse, i.e., \u201cthey will bite you incurably.\u201d"}, {"pk": 2843897, "translation": "NET", "book": 24, "chapter": 8, "verse": 19, "text": "I hear my dear people crying out throughout the length and breadth of the land. They are crying, \u2018Is the LORD no longer in Zion? Is her divine King no longer there?\u2019\u201d The LORD answers, \u201cWhy then do they provoke me to anger with their images, with their worthless foreign idols?\u201d", "comment": "tn The words, \u201cThe Lord would answer\u201d are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity. Another option would be to add \u201cAnd I can just hear the Lord reply.\u201d
tn Heb \u201cdaughter of my people.\u201d For the translation given here see 4:11 and the note on the phrase \u201cdear people\u201d there.
tn Heb \u201cBehold the voice of the crying of the daughter of my people.\u201d
tn Heb \u201cLand of distances, i.e., of wide extent.\u201d For parallel usage cf. Isa 33:17.
tn Heb \u201cher King\u201d but this might be misunderstood by some to refer to the Davidic ruler even with the capitalization.
sn The people\u2019s cry and the Lord\u2019s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30."}, {"pk": 2843898, "translation": "NET", "book": 24, "chapter": 8, "verse": 20, "text": "\u201cThey cry, \u2018Harvest time has come and gone, and the summer is over, and still we have not been delivered.\u2019", "comment": "tn The words \u201cThey say\u201d are not in the text; they are supplied in the translation to make clear that the lament of the people begun in v. 19b is continued here after the interruption of the Lord\u2019s words in v. 19c.
tn Heb \u201cHarvest time has passed, the summer is over.\u201dsn This appears to be a proverbial statement for \u201ctime marches on.\u201d The people appear to be expressing their frustration that the Lord has not gone about his business of rescuing them as they expected. For a similar misguided feeling based on the offering of shallow repentance see Hos 6:1\u20133 (and note the Lord\u2019s reply in 6:4\u20136)."}, {"pk": 2843899, "translation": "NET", "book": 24, "chapter": 8, "verse": 21, "text": "My heart is crushed because my dear people are being crushed. I go about crying and grieving. I am overwhelmed with dismay.", "comment": "tn Heb \u201cI go about in black [i.e., mourning clothes]. Dismay has seized me.\u201d
tn Heb \u201cBecause of the crushing of the daughter of my people I am crushed.\u201d
tn Heb \u201cdaughter of my people.\u201d For the translation given here see 4:11 and the note on the phrase \u201cdear people\u201d there."}, {"pk": 2843900, "translation": "NET", "book": 24, "chapter": 8, "verse": 22, "text": "There is still medicinal ointment available in Gilead! There is still a physician there! Why then have my dear people not been restored to health?", "comment": "tn Or more clearly, \u201crestored to spiritual health\u201d; Heb \u201cWhy then has healing not come to my dear people?\u201dsn Jeremiah is lamenting that though there is a remedy available for the recovery of his people they have not availed themselves of it.
tn Heb \u201cbalm.\u201d The more familiar \u201cointment\u201d has been used in the translation, supplemented with the adjective \u201cmedicinal.\u201dsn This medicinal ointment (Heb \u201cbalm\u201d) consisted of the gum or resin from a tree that grows in Egypt and Palestine and was thought to have medicinal value (see also Jer 46:11).
tn Heb \u201cIs there no balm in Gilead? Is there no physician there?\u201d In this context the questions are rhetorical and expect a positive answer, which is made explicit in the translation.sn The prophet means by this metaphor that there are still means available for healing the spiritual ills of his people, mainly repentance, obedience to the law, and sole allegiance to God, and still people available who will apply this medicine to them, namely prophets like himself.
tn Heb \u201cdaughter of my people.\u201d For the translation given here see 4:11 and the note on the phrase \u201cdear people\u201d there."}, {"pk": 2843901, "translation": "NET", "book": 24, "chapter": 9, "verse": 1, "text": "(8:23) I wish that my head were a well full of water and my eyes were a fountain full of tears! If they were, I could cry day and night for those of my dear people who have been killed.", "comment": "sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.
tn Heb \u201cI wish that my head were water.\u201d
tn Heb \u201cdaughter of my people.\u201d For the translation given here see 4:11 and the note on the phrase \u201cdear people\u201d there."}, {"pk": 2843902, "translation": "NET", "book": 24, "chapter": 9, "verse": 2, "text": "(9:1) I wish I had a lodging place in the desert where I could spend some time like a weary traveler. Then I would desert my people and walk away from them because they are all unfaithful to God, a congregation of people that has been disloyal to him.", "comment": "tn Or \u201cbunch,\u201d but this loses the irony; the word is used for the solemn assemblies at the religious feasts.
tn Heb \u201cthey are all adulterers, a congregation of unfaithful people.\u201d However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.
tn Heb \u201cI wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.\u201d"}, {"pk": 2843903, "translation": "NET", "book": 24, "chapter": 9, "verse": 3, "text": "The LORD says, \u201cThese people are like soldiers who have readied their bows. Their tongues are always ready to shoot out lies. They have become powerful in the land, but they have not done so by honest means. Indeed, they do one evil thing after another and do not pay attention to me.", "comment": "tn Heb \u201cthey go from evil to evil.\u201d
tn The words \u201cThe Lord says\u201d have been moved up from the end of the verse to make clear that a change in speaker has occurred.
tn Heb \u201cThey have readied [or strung] their tongue as their bow for lies.\u201d
tn Heb \u201cbut not through honesty.\u201d
tn Or \u201cdo not acknowledge me\u201d; Heb \u201cdo not know me.\u201d But \u201cknowing\u201d in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For \u05d9\u05b8\u05d3\u05b7\u05e2 meaning \u201cacknowledge\u201d see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, \u201cThe Treaty Background of Hebrew yada,\u201d BASOR 181 [1966]: 31-37)."}, {"pk": 2843904, "translation": "NET", "book": 24, "chapter": 9, "verse": 4, "text": "Everyone must be on his guard around his friends. He must not even trust any of his relatives. For every one of them will find some way to cheat him. And all of his friends will tell lies about him.", "comment": "tn Heb \u201cBe on your guard\u2026Do not trust.\u201d The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).
tn Heb \u201ccheating, each of them will cheat.\u201dsn There is perhaps an intentional pun and allusion here to Gen 27:36 and the wordplay on the name Jacob there. The text here reads \u05e2\u05b8\u05e7\u05d5\u05b9\u05d1 \u05d9\u05b7\u05e2\u05b0\u05e7\u05b9\u05d1 (\u2019aqob ya\u2019qob)."}, {"pk": 2843905, "translation": "NET", "book": 24, "chapter": 9, "verse": 5, "text": "One friend deceives another and no one tells the truth. These people have trained themselves to tell lies. They do wrong and are unable to repent.", "comment": "tn Heb \u201ctheir tongues.\u201d However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway."}, {"pk": 2843906, "translation": "NET", "book": 24, "chapter": 9, "verse": 6, "text": "They do one act of violence after another, and one deceitful thing after another. They refuse to pay attention to me,\u201d says the LORD.", "comment": "tn Or \u201cdo not acknowledge me\u201d; Heb \u201cdo not know me.\u201d See the note on the phrase \u201cdo not take any thought of me\u201d in 9:3.
tc An alternate reading for vv. 5d\u20136b is: \u201cThey wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.\u201d The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally \u201cdoing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me\u201d (\u05d4\u05b7\u05e2\u05b2\u05d5\u05b5\u05d4 \u05e0\u05b4\u05dc\u05b0\u05d0\u05d5\u05bc\u05c3 \u05e9\u05c1\u05b4\u05d1\u05b0\u05ea\u05bc\u05b0\u05da\u05b8 \u05d1\u05bc\u05b0\u05ea\u05d5\u05b9\u05da\u05b0 \u05de\u05b4\u05e8\u05b0\u05de\u05b8\u05d4 \u05d1\u05bc\u05b0\u05de\u05b4\u05e8\u05b0\u05de\u05b8\u05d4 \u05de\u05b5\u05d0\u05b2\u05e0\u05d5\u05bc \u05d3\u05b7\u05e2\u05b7\u05ea\u05be\u05d0\u05d5\u05b9\u05ea\u05b4\u05d9). The Greek version reads literally \u201cthey do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.\u201d This suggests that one should read the Hebrew text as \u05e9\u05c1\u05bb\u05d1\u05c3 \u05ea\u05bc\u05b9\u05da\u05b0 \u05d1\u05bc\u05b0\u05ea\u05d5\u05b9\u05da\u05b0 \u05de\u05b4\u05e8\u05b0\u05be\u05de\u05b8\u05d4 \u05d1\u05bc\u05b0\u05de\u05b4\u05e8\u05b0\u05be\u05de\u05b8\u05d4 \u05de\u05b5\u05d0\u05b2\u05e0\u05d5\u05bc \u05d3\u05b7\u05e2\u05b7\u05ea \u05d0\u05d5\u05b9\u05ea\u05b4\u05d9 \u05d4\u05b7\u05e2\u05b2\u05d5\u05b5\u05d4 \u05e0\u05b4\u05dc\u05b0\u05d0\u05d5\u05bc, which translated literally yields \u201cdoing evil [= \u201cthey do evil\u201d using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 \u00a7113.ff)] they are not able [cf. KBL 468 s.v. \u05dc\u05b8\u05d0\u05b8\u05d4 Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. \u05ea\u05bc\u05b9\u05da\u05b0, II \u05ea\u05bc\u05d5\u05b9\u05da\u05b0]; deceit on deceit. They refuse to know me.\u201d This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading."}, {"pk": 2843907, "translation": "NET", "book": 24, "chapter": 9, "verse": 7, "text": "Therefore the LORD who rules over all says, \u201cI will now purify them in the fires of affliction and test them. The wickedness of my dear people has left me no choice. What else can I do?", "comment": "tn Heb \u201cdaughter of my people.\u201d For the translation given here see 4:11 and the note on the phrase \u201cdear people\u201d there.
tn Heb \u201cYahweh of armies.\u201dsn For the significance of this title see the notes at 2:19 and 7:3.
tc Heb \u201cFor how else shall I deal because of the wickedness of the daughter of my people.\u201d The MT does not have the word \u201cwickedness.\u201d The word, however, is read in the Greek version. This is probably a case of a word dropping out because of its similarities to the consonants preceding or following it (i.e., haplography). The word \u201cwickedness\u201d (\u05e8\u05b7\u05e2\u05b7\u05ea, ra\u2019at) has dropped out before the words \u201cmy dear people\u201d (\u05d1\u05bc\u05b7\u05ea\u05be\u05e2\u05b7\u05de\u05bc\u05b4\u05d9, bat-\u2019ammi). The causal nuance which is normal for \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (mipp\u00ffne) does not make sense without some word like this, and the combination of \u05e8\u05b7\u05e2\u05b7\u05ea \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (mipp\u00ffne ra\u2019at) does occur in Jer 7:12 and one very like it occurs in Jer 26:3.
tn Heb \u201cI will refine/purify them.\u201d The words \u201cin the fires of affliction\u201d are supplied in the translation to give clarity to the metaphor."}, {"pk": 2843908, "translation": "NET", "book": 24, "chapter": 9, "verse": 8, "text": "Their tongues are like deadly arrows. They are always telling lies. Friendly words for their neighbors come from their mouths. But their minds are thinking up ways to trap them.", "comment": "tn Heb \u201cWith his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.\u201d
tc This reading follows the Masoretic consonants (the Kethib, a Qal active participle from \u05e9\u05c1\u05b8\u05d7\u05b7\u05d8, shakhat). The Masoretes preferred to read \u201ca sharpened arrow\u201d (the Qere, a Qal passive participle from the same root or a homonym, meaning \u201chammered, beaten\u201d). See HALOT 1354 s.v. II \u05e9\u05c1\u05b8\u05d7\u05b7\u05d8 for discussion. The exact meaning of the word makes little difference to the meaning of the metaphor itself.
tn Heb \u201cThey speak deceit.\u201d"}, {"pk": 2843909, "translation": "NET", "book": 24, "chapter": 9, "verse": 9, "text": "I will certainly punish them for doing such things!\u201d says the LORD. \u201cI will certainly bring retribution on such a nation as this!\u201d", "comment": "tn Heb \u201cShould I not punish them\u2026? Should I not bring retribution\u2026?\u201d The rhetorical questions function as emphatic declarations.sn See 5:9, 29. This is somewhat of a refrain at the end of a catalog of Judah\u2019s sins."}, {"pk": 2843910, "translation": "NET", "book": 24, "chapter": 9, "verse": 10, "text": "I said, \u201cI will weep and mourn for the grasslands on the mountains, I will sing a mournful song for the pastures in the wilderness because they are so scorched no one travels through them. The sound of livestock is no longer heard there. Even the birds in the sky and the wild animals in the fields have fled and are gone.\u201d", "comment": "tn The words \u201cI said\u201d are not in the text, but there is general agreement that Jeremiah is the speaker. Cf. the lament in 8:18\u20139:1. These words are supplied in the translation for clarity. Some English versions follow the Greek text which reads a plural imperative here. Since this reading would make the transition between 9:10 and 9:11 easier it is probably not original but a translator\u2019s way of smoothing over a difficulty.
tn Heb \u201cI will lift up weeping and mourning.\u201d
tn Heb \u201cfor the mountains.\u201d However, the context makes clear that it is the grasslands or pastures on the mountains that are meant. The words \u201cfor the grasslands\u201d are supplied in the translation for clarity."}, {"pk": 2843911, "translation": "NET", "book": 24, "chapter": 9, "verse": 11, "text": "The LORD said, \u201cI will make Jerusalem a heap of ruins. Jackals will make their home there. I will destroy the towns of Judah so that no one will be able to live in them.\u201d", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The words \u201cthe Lord said\u201d are not in the text, but it is obvious from the content that he is the speaker. These words are supplied in the translation for clarity.
tn Heb \u201ca heap of ruins, a haunt for jackals.\u201d"}, {"pk": 2843912, "translation": "NET", "book": 24, "chapter": 9, "verse": 12, "text": "I said, \u201cWho is wise enough to understand why this has happened? Who has a word from the LORD that can explain it? Why does the land lie in ruins? Why is it as scorched as a desert through which no one travels?\u201d", "comment": "tn Heb \u201cWho is the wise man that he may understand this?\u201d
tn Heb \u201cAnd [who is the man] to whom the mouth of the Lord has spoken that he may explain it?\u201d
tn The words, \u201cI said\u201d are not in the text. It is not clear that a shift in speaker has taken place. However, the words of the verse are very unlikely to be a continuation of the Lord\u2019s threat. It is generally assumed that these are the words of Jeremiah and that a dialogue is going on between him and the Lord in vv. 9\u201314. That assumption is accepted here."}, {"pk": 2843913, "translation": "NET", "book": 24, "chapter": 9, "verse": 13, "text": "The LORD answered, \u201cThis has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws.", "comment": "tn Heb \u201cand they have not walked in it (with \u201cit\u201d referring to \u201cmy law\u201d)."}, {"pk": 2843914, "translation": "NET", "book": 24, "chapter": 9, "verse": 14, "text": "Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to the gods called Baal, as their fathers taught them to do.", "comment": "tn Or \u201cforefathers,\u201d or \u201cancestors.\u201d Here the referent could be the immediate parents or, by their example, more distant ancestors.
tn Heb \u201cthe Baals,\u201d referring either to the pagan gods called \u201cBaals\u201d or the images of Baal (so NLT).
tn Heb \u201cthey have gone/followed after.\u201d See the translator\u2019s note at 2:5 for the idiom."}, {"pk": 2843915, "translation": "NET", "book": 24, "chapter": 9, "verse": 15, "text": "So then, listen to what I, the LORD God of Israel who rules over all, say. \u2018I will make these people eat the bitter food of suffering and drink the poison water of judgment.", "comment": "tn Heb \u201cTherefore, thus says the Lord\u2026\u201d The person is shifted from third to first to better conform with English style.
tn Heb \u201cI will feed this people wormwood and make them drink poison water.\u201d \u201cWormwood\u201d and \u201cpoison water\u201d are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. \u05dc\u05b7\u05e2\u05b2\u05e0\u05b8\u05d4.
tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See the study notes on 2:9 and 7:3."}, {"pk": 2843916, "translation": "NET", "book": 24, "chapter": 9, "verse": 16, "text": "I will scatter them among nations that neither they nor their ancestors have known anything about. I will send people chasing after them with swords until I have destroyed them.\u2019\u201d", "comment": "sn He will destroy them but not completely. See Jer 5:18; 30:11; 46:28.
tn Heb \u201cfathers.\u201d
tn Heb \u201cI will send the sword after them.\u201d The sword here is probably not completely literal but refers to death by violent means, including death by the sword."}, {"pk": 2843917, "translation": "NET", "book": 24, "chapter": 9, "verse": 17, "text": "The LORD who rules over all told me to say to this people, \u201cTake note of what I say. Call for the women who mourn for the dead! Summon those who are the most skilled at it!\u201d", "comment": "tn Heb \u201cThus says Yahweh of armies.\u201d However, without some addition it is not clear to whom the command is addressed. The words are supplied in the translation for clarity and to help resolve a rather confusing issue of who is speaking throughout vv. 16\u201321. As has been evident throughout the translation, the speaker is not always indicated. Sometimes it is not even clear who the speaker is. In general the translation and the notes have reflected the general consensus in identifying who it is. Here, however, there is a good deal of confusion about who is speaking in vv. 18, 20\u201321. The Greek translation has the Lord speaking throughout with second plural pronouns in vv. 18, 21 and the absence of the first line in v. 22. It would be hard to explain how the MT arose if it were the original text. Critical commentators such as J. Bright, W. Holladay, and W. McKane resolve the issue by dropping out the introductory formula in v. 17 and the first line of v. 22 and assigning the whole lament to Jeremiah. It seems obvious from the first plural pronouns and the content of v. 18 (and probably v. 21 as well) and the fact that the Lord is referred to in other than the first person in v. 20 that he is not the speaker of those verses. I have attempted to resolve the issue by having Jeremiah report the Lord\u2019s command in v. 17 and have the rest of the speech be essentially that of Jeremiah. It should be admitted, however, that the issue is far from resolved. Most English versions simply ignore the problem. The GNB (= TEV) is a rare exception.
tn Heb \u201cYahweh of armies.\u201dsn For the significance of this title see the notes at 2:19 and 7:3.
tn Heb \u201cConsider!\u201d
tn Heb \u201cCall for the mourning women that they may come and send for the wise/skilled women that they may come.\u201d The verbs here are masculine plural, addressed to the people."}, {"pk": 2843918, "translation": "NET", "book": 24, "chapter": 9, "verse": 18, "text": "I said, \u201cIndeed, let them come quickly and sing a song of mourning for us. Let them wail loudly until tears stream from our own eyes and our eyelids overflow with water.", "comment": "tn The words \u201cAnd I said, \u2018Indeed\u201d are not in the text. They have been supplied in the translation to try and help clarify who the speaker is who identifies with the lament of the people."}, {"pk": 2843919, "translation": "NET", "book": 24, "chapter": 9, "verse": 19, "text": "For the sound of wailing is soon to be heard in Zion. They will wail, \u2018We are utterly ruined! We are completely disgraced! For our houses have been torn down and we must leave our land.\u2019\u201d", "comment": "tn The words \u201cThey will wail\u201d are not in the text. They are supplied in the translation to make clear that this is the wailing that will be heard.sn The destruction is still in the future, but it is presented graphically as though it had already taken place.
tn The order of these two lines has been reversed for English stylistic reasons. The text reads in Hebrew \u201cbecause we have left our land because they have thrown down our dwellings.\u201d The two clauses offer parallel reasons for the cries \u201cHow ruined we are! [How] we are greatly disgraced!\u201d But the first line must contain a prophetic perfect (because the lament comes from Jerusalem) and the second a perfect referring to a destruction that is itself future. This seems the only way to render the verse that would not be misleading.
tn Heb \u201cHow we are ruined!\u201d"}, {"pk": 2843920, "translation": "NET", "book": 24, "chapter": 9, "verse": 20, "text": "I said, \u201cSo now, you wailing women, hear what the LORD says. Open your ears to the words from his mouth. Teach your daughters this mournful song, and each of you teach your neighbor this lament.", "comment": "tn Heb \u201cListen to the word of the Lord.\u201dsn In this context the \u201cword of the Lord\u201d that they are to listen for is the word of the lament that they are to teach their daughters and neighbors.
tn Heb \u201cTeach\u2026mournful song, and each woman her neighbor lady\u2026\u201d
tn The words \u201cI said\u201d are not in the text. The text merely has \u201cIndeed, yes.\u201d The words are supplied in the translation to indicate that the speaker is still Jeremiah though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17\u201318 for further explanation.
tn It is a little difficult to explain how the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people."}, {"pk": 2843921, "translation": "NET", "book": 24, "chapter": 9, "verse": 21, "text": "\u2018Death has climbed in through our windows. It has entered into our fortified houses. It has taken away our children who play in the streets. It has taken away our young men who gather in the city squares.\u2019", "comment": "sn Here Death is personified (treated as though it were a person). Some have seen as possible background to this lament an allusion to Mesopotamian mythology where the demon Lamastu climbs in through the windows of houses and over their walls to kill children and babies."}, {"pk": 2843922, "translation": "NET", "book": 24, "chapter": 9, "verse": 22, "text": "Tell your daughters and neighbors, \u2018The LORD says, \u201cThe dead bodies of people will lie scattered everywhere like manure scattered on a field. They will lie scattered on the ground like grain that has been cut down but has not been gathered.\u201d\u2019\u201d", "comment": "tn Or \u201c\u2018Death has climbed\u2026city squares. And the dead bodies of people lie scattered\u2026They lie scattered\u2026but has not been gathered.\u2019 The Lord has told me to tell you this.\u201d Or \u201cFor death will climb\u2026It will enter\u2026It will take away\u2026who gather in the city squares. So tell your daughters and neighbors, \u2018The Lord wants you to say, \u201cThe dead bodies of people lie scattered\u2026They lie scattered\u2026has not been gathered.\u201d\u2019\u201d The main causes of ambiguity are the particle \u05db\u05bc\u05b4\u05d9 (ki) introducing v. 21 and the verb form \u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 (dabber) at the beginning of v. 22. \u05db\u05bc\u05b4\u05d9 may be interpreted as introducing a causal sentence giving Jeremiah\u2019s grounds for the commands of v. 19 in which case the verbs would best be understood as prophetic perfects (as in the second alternate translation). Or it may be interpreted as introducing the content of the lament the women are to teach their daughters and neighbors (as in the translation adopted and in the first alternate translation). The form \u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 may be interpreted as a Piel masculine singular imperative addressed to Jeremiah (as in the first alternate translation where it is placed at the end for the sake of clarity) or as a Piel infinitive absolute either explaining what the woman are to teach their daughters and neighbors (as in the second alternate translation; cf. GKC 341 \u00a7113.h, i for this use of the infinitive absolute) or as equivalent to an imperative addressed to the women telling them to tell their daughters and neighbors the reason for the lament, i.e., the Lord\u2019s promise of widespread death (cf. GKC 346 \u00a7113.bb for this use of the infinitive absolute). The translation chosen has opted for v. 21 as the content of the lament and v. 22 as the further explanation that Jeremiah has the women pass on to their neighbors and daughters. This appears to this interpreter to create the least confusion and dislocation in the flow of the passage."}, {"pk": 2843923, "translation": "NET", "book": 24, "chapter": 9, "verse": 23, "text": "The LORD says, \u201cWise people should not boast that they are wise. Powerful people should not boast that they are powerful. Rich people should not boast that they are rich.", "comment": "tn Heb \u201c\u2026in their wisdom\u2026in their power\u2026in their riches.\u201d
sn It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah\u2019s sermons and the words the Lord spoke to him (see Jer 36:4, 32 for reference to two of these collections). Here it is probable that vv. 23\u201326 were added as a further answer to the question raised in v. 12.
tn Or \u201cStrong people should not brag that they are strong.\u201d"}, {"pk": 2843924, "translation": "NET", "book": 24, "chapter": 9, "verse": 24, "text": "If people want to boast, they should boast about this: They should boast that they understand and know me. They should boast that they know and understand that I, the LORD, act out of faithfulness, fairness, and justice in the earth and that I desire people to do these things,\u201d says the LORD.", "comment": "tn Or \u201cfairness and justice, because these things give me pleasure.\u201d Verse 24 reads in Hebrew, \u201cBut let the one who brags brag in this: understanding and knowing me that I, the Lord, do faithfulness, justice, and righteousness in the earth for/that I delight in these.\u201d It is uncertain whether the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) before the clause \u201cI delight in these things\u201d is parallel to the \u05db\u05bc\u05b4\u05d9 introducing the clause \u201cthat I, the Lord, act\u2026\u201d or causal giving the grounds for the Lord acting the way he does. In the light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord not mere lip service, it is probable that the clauses are parallel. For the use of \u05db\u05bc\u05b4\u05d9 to introduce clauses of further definition after a direct object as here see GKC 365 \u00a7117.h and see BDB 393 s.v. \u05d9\u05b8\u05d3\u05b7\u05e2 Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people see Hos 6:6, Mic 6:8."}, {"pk": 2843925, "translation": "NET", "book": 24, "chapter": 9, "verse": 25, "text": "The LORD says, \u201cWatch out! The time is soon coming when I will punish all those who are circumcised only in the flesh.", "comment": "tn Heb \u201cBehold!\u201d
tn Heb \u201cpunish all who are circumcised in the flesh.\u201d The translation is contextually motivated to better bring out the contrast that follows."}, {"pk": 2843926, "translation": "NET", "book": 24, "chapter": 9, "verse": 26, "text": "That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. I will do so because none of the people of those nations are really circumcised in the LORD\u2019s sight. Moreover, none of the people of Israel are circumcised when it comes to their hearts.\u201d", "comment": "tn Heb \u201cFor all of these nations are uncircumcised.\u201d The words \u201cI will do so\u201d are supplied in the translation to indicate the connection with the preceding statement.sn A contrast is drawn here between circumcision as a mere external cutting of the flesh and a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision but not as a sign of the covenant. The people of Israel engaged in it as a religious practice but without any obedience to the covenant that it was a sign of or any real commitment to the Lord.
tn Heb \u201call those who are cut off on the side of the head who live in the desert.\u201d KJV and some other English versions (e.g., NIV \u201cwho live in the desert in distant places\u201d; NLT \u201cwho live in distant places\u201d) have followed the interpretation that this is a biform of an expression meaning \u201cend or remote parts of the [far] corners [of the earth].\u201d This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. \u05e4\u05bc\u05b5\u05d0\u05b8\u05d4 1 and HALOT 858 s.v. \u05e4\u05bc\u05b5\u05d0\u05b8\u05d4 1.\u03b2). It occurs also in 25:33; 49:32.
tn Heb \u201cAnd all the house of Israel is uncircumcised of heart.\u201d
tn Heb \u201chouse of Israel.\u201d"}, {"pk": 2843927, "translation": "NET", "book": 24, "chapter": 10, "verse": 1, "text": "You people of Israel, listen to what the LORD has to say to you.", "comment": "tn Heb \u201chouse of Israel.\u201d"}, {"pk": 2843928, "translation": "NET", "book": 24, "chapter": 10, "verse": 2, "text": "The LORD says, \u201cDo not start following pagan religious practices. Do not be in awe of signs that occur in the sky even though the nations hold them in awe.", "comment": "tn Heb \u201cDo not learn the way of the nations.\u201d For this use of the word \u201cways\u201d (\u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0, derekh) compare for example Jer 12:16 and Isa 2:6.
tn Heb \u201csigns.\u201d The words \u201cthat occur\u201d are supplied in the translation for clarity.sn The Hebrew word translated here \u201cthings that go on in the sky\u201d (\u05d0\u05b9\u05ea\u05d5\u05b9\u05ea, \u2019otot) refers both to unusual disturbances such as eclipses, comets, meteors, etc., but also to such things as the changes in the position of the sun, moon, and stars in conjunction with the changes in seasons (cf. Gen 1:14). The people of Assyria and Babylonia worshiped the sun, moon, and stars, thinking that these heavenly bodies had some hold over them."}, {"pk": 2843929, "translation": "NET", "book": 24, "chapter": 10, "verse": 3, "text": "For the religion of these people is worthless. They cut down a tree in the forest, and a craftsman makes it into an idol with his tools.", "comment": "tn Heb \u201cstatutes.\u201d According to BDB 350 s.v. \u05d7\u05bb\u05e7\u05bc\u05b8\u05d4 2.b it refers to the firmly established customs or practices of the pagan nations. Compare the usage in Lev 20:23; 2 Kgs 17:8. Here it is essentially equivalent to \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh) in v. 1, which has already been translated \u201creligious practices.\u201d
sn This passage is dripping with sarcasm. It begins by talking about the \u201cstatutes\u201d of the pagan peoples as a \u201cvapor\u201d using a singular copula and singular predicate. Then it suppresses the subject, the idol, as though it were too horrible to mention, using only the predications about it. The last two lines read literally: \u201c[it is] a tree which one cuts down from the forest; the work of the hands of a craftsman with his chisel.\u201d"}, {"pk": 2843930, "translation": "NET", "book": 24, "chapter": 10, "verse": 4, "text": "He decorates it with overlays of silver and gold. He uses hammer and nails to fasten it together so that it will not fall over.", "comment": "tn The pronoun is plural in Hebrew, referring to the parts."}, {"pk": 2843931, "translation": "NET", "book": 24, "chapter": 10, "verse": 5, "text": "Such idols are like scarecrows in a cucumber field. They cannot talk. They must be carried because they cannot walk. Do not be afraid of them because they cannot hurt you. And they do not have any power to help you.\u201d", "comment": "tn Heb \u201cAnd it is not in them to do good either.\u201d"}, {"pk": 2843932, "translation": "NET", "book": 24, "chapter": 10, "verse": 6, "text": "I said, \u201cThere is no one like you, LORD. You are great. And you are renowned for your power.", "comment": "tn Heb \u201cGreat is your name in power.\u201d
tn The form that introduces this line has raised debate. The form \u05de\u05b5\u05d0\u05b5\u05d9\u05df (me\u2019en) normally means \u201cwithout\u201d and introduces a qualification of a term expressing desolation or \u201cso that not\u201d and introduces a negative result (cf. BDB 35 s.v. II \u05d0\u05b7\u05d9\u05b4\u05df 6.b). Neither of these nuances fit either this verse or the occurrence in v. 7. BDB 35 s.v. II \u05d0\u05b7\u05d9\u05b4\u05df 6.b.\u03b3 notes that some have explained this as a strengthened form of \u05d0\u05b7\u05d9\u05b4\u05df (\u2019ayin) which occurs in a similar phrase five other times (cf., e.g., 1 Kgs 8:23). Though many including BDB question the validity of this solution it is probably better than the suggestion that BDB gives of repointing to \u05de\u05b5\u05d0\u05b7\u05d9\u05b4\u05df (me\u2019ayin, \u201cwhence\u201d), which scarcely fits the context of v. 7, or the solution of HALOT 41 s.v. I \u05d0\u05b7\u05d9\u05b4\u05df, which suggests that the \u05de (mem) is a double writing (dittograph) of the final consonant from the preceding word. That would assume that the scribe made the same error twice or was influenced the second time by the first erroneous writing.
tn The words \u201cI said\u201d are not in the Hebrew text, but there appears to be a shift in speaker. Someone is now addressing the Lord. The likely speaker is Jeremiah, so the words \u201cI said\u201d are supplied in the translation for clarity."}, {"pk": 2843933, "translation": "NET", "book": 24, "chapter": 10, "verse": 7, "text": "Everyone should revere you, O King of all nations, because you deserve to be revered. For there is no one like you among any of the wise people of the nations nor among any of their kings.", "comment": "tn Heb \u201cFor it is fitting to you.\u201d
tn Heb \u201ctheir royalty/dominion.\u201d This is a case of substitution of the abstract for the concrete \u201croyalty, royal power\u201d for \u201ckings\u201d who exercise it.
tn Heb \u201cWho should not revere you\u2026?\u201d The question is rhetorical and expects a negative answer."}, {"pk": 2843934, "translation": "NET", "book": 24, "chapter": 10, "verse": 8, "text": "The people of those nations are both stupid and foolish. Instruction from a wooden idol is worthless!", "comment": "tn Heb \u201cThe instruction of vanities [worthless idols] is wood.\u201d The meaning of this line is a little uncertain. Various proposals have been made to make sense, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication that discussed in GKC 452 \u00a7141.d, some examples of which may be seen in Ps 109:4 \u201cI am prayer,\u201d and Ps 120:7 \u201cI am peace.\u201d
tn Or \u201cThose wise people and kings are\u2026\u201d It is unclear whether the subject is the \u201cthey\u201d of the nations in the preceding verse, or the wise people and kings referred to. The text merely has \u201cthey.\u201d"}, {"pk": 2843935, "translation": "NET", "book": 24, "chapter": 10, "verse": 9, "text": "Hammered-out silver is brought from Tarshish and gold is brought from Uphaz to cover those idols. They are the handiwork of carpenters and goldsmiths. They are clothed in blue and purple clothes. They are all made by skillful workers.", "comment": "tn The words \u201cThey are\u201d are not in the text. The text reads merely, \u201cthe work of the carpenter and of the hands of the goldsmith.\u201d The words are supplied in the translation for clarity.
tc Two Qumran scrolls of Jeremiah (4QJera and 4QJerb) reflect a Hebrew text that is very different than the traditional MT from which modern Bibles have been translated. The Hebrew text in these two manuscripts is similar to that from which LXX was translated. This is true both in small details and in major aspects where the LXX differs from MT. Most notably, 4QJera, 4QJerb and LXX present a version of Jeremiah about 13% shorter than the longer version found in MT. One example of this shorter text is Jer 10:3\u201311 in which MT and 4QJera both have all nine verses, while LXX and 4QJerb both lack vv. 6\u20138 and 10, which extol the greatness of God. In addition, the latter part of v. 9 is arranged differently in LXX and 4QJerb. The translation here follows MT which is supported by 4QJera.
tn This is a place of unknown location. It is mentioned again in Dan 10:5. Many emend the word to \u201cOphir\u201d following the Syriac version and the Aramaic Targum. Ophir was famous for its gold (cf. 1 Kgs 9:28; Job 28:16).
tn The words \u201cto cover those idols\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity.
tn Heb \u201cBlue and purple their clothing.\u201d
sn There is an ironic pun in this last line. The Hebrew word translated \u201cskillful workers\u201d is the same word that is translated \u201cwise people\u201d in v. 7. The artisans do their work skillfully but they are not \u201cwise.\u201d"}, {"pk": 2843936, "translation": "NET", "book": 24, "chapter": 10, "verse": 10, "text": "The LORD is the only true God. He is the living God and the everlasting King. When he shows his anger the earth shakes. None of the nations can stand up to his fury."}, {"pk": 2843937, "translation": "NET", "book": 24, "chapter": 10, "verse": 11, "text": "You people of Israel should tell those nations this: \u2018These gods did not make heaven and earth. They will disappear from the earth and from under the heavens.\u2019", "comment": "tn Aram \u201cThe gods who did not make\u2026earth will disappear\u2026\u201d The sentence is broken up in the translation to avoid a long, complex English sentence in conformity with contemporary English style.
tn This verse is in Aramaic. It is the only Aramaic sentence in Jeremiah. Scholars debate the appropriateness of this verse to this context. Many see it as a gloss added by a postexilic scribe which was later incorporated into the text. Both R. E. Clendenen (\u201cDiscourse Strategies in Jeremiah 10,\u201d JBL 106 [1987]: 401-8) and W. L. Holladay (Jeremiah [Hermeneia], 1:324-25, 334-35) have given detailed arguments that the passage is not only original but the climax and center of the contrast between the Lord and idols in vv. 2\u201316. Holladay shows that the passage is a very carefully constructed chiasm (see accompanying study note) which argues that \u201cthese\u201d at the end is the subject of the verb \u201cwill disappear\u201d not the attributive adjective modifying heaven. He also makes a very good case that the verse is poetry and not prose as it is rendered in the majority of modern English versions.sn This passage is carefully structured and placed to contrast the Lord who is living and eternal (v. 10) and made the heavens and earth (v. 12) with the idols who did not and will disappear. It also has a very careful concentric structure in the original text where \u201cthe gods\u201d is balanced by \u201cthese,\u201d \u201cheavens\u201d is balance by \u201cfrom under the heavens,\u201d \u201cthe earth\u201d is balanced by \u201cfrom the earth,\u201d and \u201cdid not make\u201d is balanced and contrasted in the very center by \u201cwill disappear.\u201d The structure is further reinforced by the sound play/wordplay between \u201cdid not make\u201d (Aram \u05dc\u05b8\u05d0 \u05e2\u05b2\u05d1\u05b7\u05d3\u05d5\u05bc [la\u2019 \u2019avadu]) and \u201cwill disappear\u201d (Aram \u05d9\u05b5\u05d0\u05d1\u05b7\u05d3\u05d5\u05bc [ye\u2019vadu]). This is the rhetorical climax of Jeremiah\u2019s sarcastic attack on the folly of idolatry."}, {"pk": 2843938, "translation": "NET", "book": 24, "chapter": 10, "verse": 12, "text": "The LORD is the one who by his power made the earth. He is the one who by his wisdom established the world. And by his understanding he spread out the skies.", "comment": "tn The words \u201cThe Lord is\u201d are not in the text. They are implicit from the context. They are supplied in the translation here because of the possible confusion of who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord as the one who made the earth with the idols which did not."}, {"pk": 2843939, "translation": "NET", "book": 24, "chapter": 10, "verse": 13, "text": "When his voice thunders, the heavenly ocean roars. He makes the clouds rise from the far-off horizons. He makes the lightning flash out in the midst of the rain. He unleashes the wind from the places where he stores it.", "comment": "tn Heb \u201che brings out the winds from his storehouses.\u201d
tn Heb \u201cfrom the ends of the earth.\u201d
tn Heb \u201cAt the voice of his giving.\u201d The idiom \u201cto give the voice\u201d is often used for thunder (cf. BDB 679 s.v. \u05e0\u05b8\u05ea\u05b7\u05df Qal.1.x)."}, {"pk": 2843940, "translation": "NET", "book": 24, "chapter": 10, "verse": 14, "text": "All these idolaters will prove to be stupid and ignorant. Every goldsmith will be disgraced by the idol he made. For the image he forges is merely a sham. There is no breath in any of those idols.", "comment": "tn Heb \u201cThere is no breath in them.\u201d The referent is made explicit so that no one will mistakenly take it to refer to the idolaters or goldsmiths.
tn Heb \u201cEvery man.\u201d But in the context this is not a reference to all people without exception but to all idolaters. The referent is made explicit for the sake of clarity.
tn Or \u201cnothing but a phony god\u201d; Heb \u201ca lie/falsehood.\u201d"}, {"pk": 2843941, "translation": "NET", "book": 24, "chapter": 10, "verse": 15, "text": "They are worthless, mere objects to be mocked. When the time comes to punish them, they will be destroyed.", "comment": "tn Or \u201cobjects of mockery.\u201d"}, {"pk": 2843942, "translation": "NET", "book": 24, "chapter": 10, "verse": 16, "text": "The LORD, who is the inheritance of Jacob\u2019s descendants, is not like them. He is the one who created everything. And the people of Israel are those he claims as his own. He is known as the LORD who rules over all.\u201d", "comment": "tn Heb \u201cYahweh of armies is his name.\u201dsn For this rendering of the name for God and its significance see 2:19 and the study note there.
tn Heb \u201cAnd Israel is the tribe of his possession.\u201d
tn The words \u201cThe Lord who is\u201d are not in the text. They are supplied in the translation for clarity. For the significance of the words that follow them see the study note that follows.sn The phrase the portion of Jacob\u2019s descendants, which is applied to God here, has its background in the division of the land where each tribe received a portion of the land of Palestine except the tribe of Levi whose \u201cportion\u201d was the Lord. As the other tribes lived off what their portion of the land provided, the tribe of Levi lived off what the Lord provided, i.e., the tithes and offerings dedicated to him. Hence to have the Lord as one\u2019s portion is to have him provide for all one\u2019s needs (see Ps 16:5 in the context of vv. 2, 6 and Lam 3:24 in the context of vv. 22\u201323).
tn Heb \u201cThe Portion of Jacob.\u201d \u201cDescendants\u201d is implied, and is supplied in the translation for clarity."}, {"pk": 2843943, "translation": "NET", "book": 24, "chapter": 10, "verse": 17, "text": "Gather your belongings together and prepare to leave the land, you people of Jerusalem who are being besieged.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cyou who are living in/under siege.\u201d The pronouns in this verse are feminine singular in Hebrew. Jerusalem is being personified as a single woman. This personification carries on down through v. 19 where she speaks in the first person. It is difficult, however, to reflect this in a translation that conveys any meaning without being somewhat paraphrastic like this."}, {"pk": 2843944, "translation": "NET", "book": 24, "chapter": 10, "verse": 18, "text": "For the LORD says, \u201cI will now throw out those who live in this land. I will bring so much trouble on them that they will actually feel it.\u201d", "comment": "tn The meaning of this last line is somewhat uncertain: Heb \u201cI will cause them distress in order that [or with the result that] they will find.\u201d The absence of an object for the verb \u201cfind\u201d has led to conjecture that the text is wrong. Some commentators follow the lead of the Greek and Latin versions which read the verb as a passive: \u201cthey will be found,\u201d i.e., be caught and captured. Others follow a suggestion by G. R. Driver (\u201cLinguistic and Textual Problems: Jeremiah,\u201d JQR 28 [1937-38]: 107) that the verb be read not as \u201cthey will find\u201d (\u05d9\u05b4\u05de\u05b0\u05e6\u05b8\u05d0\u05d5\u05bc [yimtsa\u2019u] from \u05de\u05b8\u05e6\u05b8\u05d0 [matsa\u2019]) but \u201cthey will be squeezed/ drained\u201d (\u05d9\u05b4\u05de\u05b0\u05e6\u05d5\u05bc [yimtsu] from \u05de\u05b8\u05e6\u05b8\u05d4 [matsah]). The translation adopted assumes that this is an example of the ellipsis of the object supplied from the context (cf. E. W. Bullinger, Figures of Speech, 8-12). For a similar nuance for the verb \u201cfind\u201d = \u201cfeel/experience\u201d see BDB 592 s.v. \u05de\u05b8\u05e6\u05b8\u05d0 Qal.1.f and compare the usage in Ps 116:3."}, {"pk": 2843945, "translation": "NET", "book": 24, "chapter": 10, "verse": 19, "text": "And I cried out, \u201cWe are doomed! Our wound is severe! We once thought, \u2018This is only an illness. And we will be able to bear it!\u2019", "comment": "tn Heb \u201cWoe to me on account of my wound.\u201d The words \u201cwoe to\u201d in many contexts carry the connotation of hopelessness and of inevitable doom (cf. 1 Sam 4:7, 8; Isa 6:5), hence a \u201cdeadly blow.\u201d See also the usage in 4:13, 31; 6:4 and the notes on 4:13. For the rendering of the pronoun as \u201cwe\u201d and \u201cour\u201d here and in the verses to follow see the preceding note.
tn Some interpret this as a resignation to the punishment inflicted and translate \u201cBut I said, \u2018This is my punishment and I will just need to bear it.\u2019\u201d This is unlikely given the meaning and usage of the word rendered \u201csickness\u201d (\u05d7\u05b3\u05dc\u05b4\u05d9, khali), the absence of the pronoun \u201cmy,\u201d and the likelihood that the particle \u05d0\u05b7\u05da\u05b0 means \u201conly\u201d not \u201cindeed\u201d (cf. BDB s.v. \u05d0\u05b7\u05da\u05b0 2.b and compare its usage in v. 24).sn What is being referred to here is the feeling that was encouraged by the false prophets that the ill fortunes of the nation were just temporary setbacks and everything would soon get better (cf. 6:14; 8:11).
tn The words, \u201cAnd I cried out\u201d are not in the text. It is not altogether clear who the speaker is in vv. 19\u201325. The words of vv. 19\u201320 would best be assigned to a personified Jerusalem who laments the destruction of her city (under the figure of a tent) and the exile of her children (under the figure of children). However, the words of v. 21 which assign responsibility to the rulers do not fit well in the mouth of the people but do fit Jeremiah. The words of v. 22 are very appropriate to Jeremiah being similar to the report in 4:19\u201320. Likewise the words of v. 23 which appear to express man\u2019s incapacity to control his own destiny and his resignation to the fate which awaits him in the light of v. 24 seem more appropriate to Jeremiah than to the people. There has been no indication elsewhere that the people have shown any indication of being resigned to their fate or willing to accept their punishment. Though the issue is far from resolved a majority of commentators see Jeremiah as the speaker so identifying himself with their fate that he speaks as though he were this personified figure. It is not altogether out of the question, however, that the speaker throughout is personified Jerusalem though I know of no commentator who takes that view. For those who are interested, the most thorough discussion of the issue is probably to be found in W. McKane, Jeremiah (ICC), 1:230-35, especially 233-35. Rendering the pronouns throughout as \u201cwe\u201d and \u201cour\u201d alleviates some of the difficulty but some speaker needs to be identified in the introduction to allay any possible confusion. Hence I have opted for what is the majority view."}, {"pk": 2843946, "translation": "NET", "book": 24, "chapter": 10, "verse": 20, "text": "But our tents have been destroyed. The ropes that held them in place have been ripped apart. Our children are gone and are not coming back. There is no survivor to put our tents back up, no one left to hang their tent curtains in place.", "comment": "tn Heb \u201cmy children have gone from me and are no more.\u201dsn What is being referred to is the exile of the people of the land. This passage could refer to the exiles of 605 b.c., 597 b.c., or more probably be anticipatory of the exile of 588 b.c. since the \u201ctent,\u201d (i.e., the city) is pictured as torn down. The picture of devastation and desolation here should be contrasted with that in Isa 54:2\u20133.
tn Heb \u201cMy tent has been destroyed and my tent cords have been ripped apart.\u201d For a very similar identification of Jeremiah\u2019s plight with the plight of the personified community see 4:20 and the notes there."}, {"pk": 2843947, "translation": "NET", "book": 24, "chapter": 10, "verse": 21, "text": "For our leaders are stupid. They have not sought the LORD\u2019s advice. So they do not act wisely, and the people they are responsible for have all been scattered.", "comment": "tn Heb \u201call their flock (or \u201cpasturage\u201d).\u201dsn This verse uses the figure of rulers as shepherds and the people they ruled as sheep. It is a common figure in the Bible. See Ezek 34 for an extended development of this metaphor.
tn Heb \u201cthe shepherds.\u201d
tn Heb \u201cThey have not sought the Lord.\u201dsn The idiom translated sought the Lord\u2019s advice quite commonly refers to inquiring for the Lord\u2019s guidance through a prophet. See for example Exod 18:15; 1 Sam 9:9; 1 Kgs 22:8. It would not exclude consulting the law."}, {"pk": 2843948, "translation": "NET", "book": 24, "chapter": 10, "verse": 22, "text": "Listen! News is coming even now. The rumble of a great army is heard approaching from a land in the north. It is coming to turn the towns of Judah into rubble, places where only jackals live.", "comment": "tn Heb \u201cThe sound of a report, behold, it is coming.\u201d
sn Compare Jer 6:22.
tn Heb \u201c coming, even a great quaking.\u201d"}, {"pk": 2843949, "translation": "NET", "book": 24, "chapter": 10, "verse": 23, "text": "LORD, we know that people do not control their own destiny. It is not in their power to determine what will happen to them.", "comment": "tn Heb \u201cNot to the man his way.\u201d For the nuance of \u201cfate, destiny, or the way things turn out\u201d for the Hebrew word \u201cway\u201d see Hag 1:5, Isa 40:27 and probably Ps 49:13 (cf. KBL 218 s.v. \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 5). For the idea of \u201ccontrol\u201d or \u201chold in one\u2019s power\u201d for the preposition \u201cto\u201d see Ps 3:8 (cf. BDB 513 s.v. \u05dc\u05b0 5.b[a]).
tn Heb \u201cNot to a man the walking and the establishing his step.\u201d"}, {"pk": 2843950, "translation": "NET", "book": 24, "chapter": 10, "verse": 24, "text": "Correct us, LORD, but only in due measure. Do not punish us in anger or you will reduce us to nothing.", "comment": "tn Heb \u201cwith justice.\u201d
tn The words, \u201cto almost nothing\u201d are not in the text. They are implicit from the general context and are supplied by almost all English versions."}, {"pk": 2843951, "translation": "NET", "book": 24, "chapter": 10, "verse": 25, "text": "Vent your anger on the nations that do not acknowledge you. Vent it on the peoples who do not worship you. For they have destroyed the people of Jacob. They have completely destroyed them and left their homeland in utter ruin.", "comment": "tn Heb \u201cknow you.\u201d For this use of the word \u201cknow\u201d (\u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019) see the note on 9:3.
tn Or \u201chave almost completely destroyed them\u201d; Heb \u201cthey have devoured them and consumed them.\u201d The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18.
tn Heb \u201chave devoured Jacob.\u201d
tn Heb \u201cwho do not call on your name.\u201d The idiom \u201cto call on your name\u201d (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24\u201326 and Ps 116:13, 17. Here \u201ccalling on your name\u201d is parallel to \u201cacknowledging you.\u201d In many locations in the OT \u201cname\u201d is equivalent to the person. In the OT, the \u201cname\u201d reflected the person\u2019s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in a person\u2019s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone\u2019s name over something was to claim it for one\u2019s own (2 Sam 12:28).
tn Heb \u201ctribes/clans.\u201d"}, {"pk": 2843952, "translation": "NET", "book": 24, "chapter": 11, "verse": 1, "text": "The LORD said to Jeremiah:", "comment": "tn Heb \u201cThe word which came to Jeremiah from the Lord, saying.\u201d The proposed translation is more in keeping with contemporary English idiom. Cf. 1:2 and 7:1 and footnotes there."}, {"pk": 2843953, "translation": "NET", "book": 24, "chapter": 11, "verse": 2, "text": "\u201cHear the terms of the covenant I made with Israel and pass them on to the people of Judah and the citizens of Jerusalem.", "comment": "tn Heb \u201cand speak/tell them.\u201d However, the translation chosen is more appropriate to modern idiom.
sn The covenant I made with Israel. Apart from the legal profession and Jewish and Christian tradition the term \u201ccovenant\u201d may not be too familiar. There were essentially three kinds of \u201ccovenants\u201d that were referred to under the Hebrew term used here: (1) \u201cParity treaties\u201d or \u201ccovenants\u201d between equals in which each party pledged itself to certain agreed upon stipulations and took an oath to it in the name of their god or gods (cf. Gen 31:44\u201354); (2) \u201cSuzerain-vassal treaties\u201d or \u201ccovenants\u201d in which a great king pledged himself to protect the vassal\u2019s realm and his right to rule over his own domain in exchange for sovereignty over the vassal, including the rendering of absolute loyalty and submission to the great king\u2019s demands spelled out in detailed stipulations; (3) \u201cCovenants of grant\u201d in which a great king granted to a loyal servant or vassal king permanent title to a piece of land or dominion over a specified realm in recognition of past service. It is generally recognized that the Mosaic covenant which is being referred to here is of the second type and that it resembles in kind the ancient Near Eastern suzerain-vassal treaties. These treaties typically contained the following elements: (1) a preamble identifying the great king (cf. Exod 20:2a; Deut 1:1\u20134); (2) a historical prologue summarizing the great king\u2019s past benefactions as motivation for future loyalty (cf. Exod 20:2b; Deut 1:5\u20134:43); (3) the primary stipulation of absolute and unconditional loyalty (cf. Exod 20:3\u20138; Deut 5:1\u201311:32); (4) specific stipulations governing future relations between the vassal and the great king and the vassal\u2019s relation to other vassals (cf. Exod 20:22\u201323:33; Deut 12:1\u201326:15); (5) the invoking of curses on the vassal for disloyalty and the pronouncing of blessing on him for loyalty (cf. Lev 26; Deut 27\u201328); (6) the invoking of witnesses to the covenant, often the great king\u2019s and the vassal\u2019s gods (cf. Deut 30:19; 31:28 where the reference is to the \u201cheavens and the earth\u201d as enduring witnesses). It is also generally agreed that the majority of the threats of punishment by the prophets refer to the invocation of these covenant curses for disloyalty to the basic stipulation, that of absolute loyalty.
tn Heb \u201cthis covenant.\u201d The referent of \u201cthis\u201d is left dangling until it is further defined in vv. 3\u20134. Leaving it undefined in the translation may lead to confusion hence the anticipatory nature of the demonstrative is spelled out explicitly in the translation.
tn Or \u201cthose living in Jerusalem\u201d; Heb \u201cinhabitants of.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The form is a second masculine plural which is followed in the MT of vv. 2\u20133 by second masculine singulars. This plus the fact that the whole clause \u201clisten to the terms of this covenant\u201d is nearly repeated at the end of v. 3 has led many modern scholars to delete the whole clause (cf., e.g. W. McKane, Jeremiah [ICC], 1:236-37). However, this only leads to further adjustments in the rest of the verse which are difficult to justify. The form has also led to a good deal of speculation about who these others were that are initially addressed here. The juxtaposition of second plural and singular forms has a precedent in Deuteronomy, where the nation is sometimes addressed with the plural and at other times with a collective singular."}, {"pk": 2843954, "translation": "NET", "book": 24, "chapter": 11, "verse": 3, "text": "Tell them that the LORD, the God of Israel, says, \u2018Anyone who does not keep the terms of the covenant will be under a curse.", "comment": "tn Heb \u201cCursed is the person who does not listen to the terms of this covenant.\u201d \u201cThis covenant\u201d is further qualified in the following verse by a relative clause. The form of the sentence and the qualification \u201cmy\u201d before covenant were chosen for better English idiom and to break up a long sentence which really extends to the middle of v. 5."}, {"pk": 2843955, "translation": "NET", "book": 24, "chapter": 11, "verse": 4, "text": "Those are the terms that I charged your ancestors to keep when I brought them out of Egypt, that place which was like an iron-smelting furnace. I said at that time, \u201cObey me and carry out the terms of the agreement exactly as I commanded you. If you do, you will be my people and I will be your God.", "comment": "sn Obey me and carry out the terms of the agreement\u2026and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words \u201cthe terms of the covenant\u201d are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9\u201314 (29:10\u201315 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1\u20139. Jeremiah is here functioning as a messenger from the Lord, Israel\u2019s great king, and charging both the fathers and the children with breach of covenant.
tn Heb \u201cfathers\u201d (also in vv. 5, 7, 10).
tn Heb \u201cdoes not listen\u2026this covenant which I commanded your fathers.\u201d The sentence is broken up this way in conformity with contemporary English style.
tn Heb \u201cout of the land of Egypt, out of the iron-smelting furnace.\u201d
tn In place of the words \u201cI said at that time\u201d the Hebrew text has \u201csaying.\u201d The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.
tn Heb \u201cObey me and carry them out.\u201d The \u201cthem\u201d refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.
tn The words, \u201cIf you do\u201d are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence."}, {"pk": 2843956, "translation": "NET", "book": 24, "chapter": 11, "verse": 5, "text": "Then I will keep the promise I swore on oath to your ancestors to give them a land flowing with milk and honey.\u201d That is the very land that you still live in today.\u2019\u201d And I responded, \u201cAmen! Let it be so, LORD!\u201d", "comment": "tn Heb \u201c\u2018a land flowing with milk and honey,\u2019 as at this day.\u201d However, the literal reading is too elliptical and would lead to confusion.
tn The words \u201cLet it be so\u201d are not in the text; they are an explanation of the significance of the term \u201cAmen\u201d for those who may not be part of the Christian or Jewish tradition.sn The word amen is found at the end of each of the curses in Deut 27 where the people express their agreement with the appropriateness of the curse for the offense mentioned.
tn The phrase \u201ca land flowing with milk and honey\u201d is very familiar to readers in the Jewish and Christian traditions as a proverbial description of the agricultural and pastoral abundance of the land of Israel. However, it may not mean too much to readers outside those traditions; an equivalent expression would be \u201ca land of fertile fields and fine pastures.\u201d E. W. Bullinger (Figures of Speech, 626) identifies this as a figure of speech called synecdoche where the species is put for the genus, \u201ca region\u2026abounding with pasture and fruits of all kinds.\u201d"}, {"pk": 2843957, "translation": "NET", "book": 24, "chapter": 11, "verse": 6, "text": "The LORD said to me, \u201cAnnounce all the following words in the towns of Judah and in the streets of Jerusalem: \u2018Listen to the terms of my covenant with you and carry them out!", "comment": "tn Heb \u201cthe terms of this covenant.\u201d However, this was a separate message and the ambiguity of \u201cthis\u201d could still cause some confusion."}, {"pk": 2843958, "translation": "NET", "book": 24, "chapter": 11, "verse": 7, "text": "For I solemnly warned your ancestors to obey me. I warned them again and again, ever since I delivered them out of Egypt until this very day.", "comment": "tn For the explanation for this rendering see the note on 7:13.
tn Heb \u201cwarned them\u2026saying, \u2018Obey me.\u2019\u201d However, it allows the long sentence to be broken up easier if the indirect quote is used."}, {"pk": 2843959, "translation": "NET", "book": 24, "chapter": 11, "verse": 8, "text": "But they did not listen to me or pay any attention to me! Each one of them followed the stubborn inclinations of his own wicked heart. So I brought on them all the punishments threatened in the covenant because they did not carry out its terms as I commanded them to do.\u2019\u201d", "comment": "tn Heb \u201cSo I brought on them all the terms of this covenant which I commanded to do and they did not do.\u201d There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word \u201cterms\u201d (\u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9 [divre], literally \u201cwords\u201d), i.e., what the Lord \u201cbrings on\u201d them, namely, the curses that are the penalty for disobedience and the stipulations that they are \u201cto do,\u201d that is, to carry out. The sentence is broken up this way in keeping with contemporary English style to avoid the long and complicated style of the original."}, {"pk": 2843960, "translation": "NET", "book": 24, "chapter": 11, "verse": 9, "text": "The LORD said to me, \u201cThe people of Judah and the citizens of Jerusalem have plotted rebellion against me!", "comment": "tn Heb \u201cConspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.\u201d"}, {"pk": 2843961, "translation": "NET", "book": 24, "chapter": 11, "verse": 10, "text": "They have gone back to the evil ways of their ancestors of old who refused to obey what I told them. They, too, have paid allegiance to other gods and worshiped them. Both the nation of Israel and the nation of Judah have violated the covenant I made with their ancestors.", "comment": "tn Heb \u201chave walked/followed after.\u201d See the translator\u2019s note at 2:5 for the idiom.
tn Heb \u201chouse of Israel and house of Judah.\u201d
tn Or \u201cThey have repeated the evil actions of\u2026.\u201d"}, {"pk": 2843962, "translation": "NET", "book": 24, "chapter": 11, "verse": 11, "text": "So I, the LORD, say this: \u2018I will soon bring disaster on them which they will not be able to escape! When they cry out to me for help, I will not listen to them.", "comment": "tn Heb \u201cTherefore, thus, says the Lord.\u201d The person has been shifted in the translation in accordance with the difference between Hebrew and English style."}, {"pk": 2843963, "translation": "NET", "book": 24, "chapter": 11, "verse": 12, "text": "Then those living in the towns of Judah and in Jerusalem will go and cry out for help to the gods to whom they have been sacrificing. However, those gods will by no means be able to save them when disaster strikes them.", "comment": "tn The Hebrew construction is emphatic involving the use of an infinitive of the verb before the verb itself (Heb \u201csaving they will not save\u201d). For this construction to give emphasis to an antithesis, cf. GKC 343 \u00a7113.p.
tn Heb \u201cThen the towns of Judah and those living in Jerusalem will\u2026\u201d"}, {"pk": 2843964, "translation": "NET", "book": 24, "chapter": 11, "verse": 13, "text": "This is in spite of the fact that the people of Judah have as many gods as they have towns and the citizens of Jerusalem have set up as many altars to sacrifice to that disgusting god, Baal, as they have streets in the city!\u2019", "comment": "tn This is again an attempt to render the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage which utilizes the figure of apostrophe where the Lord turns from talking about Judah to addressing her directly, probably in condemnatory tones. Something like \u201cthe very idea that you should\u2026\u201d might best represent the mood. The \u05db\u05bc\u05b4\u05d9 is probably asseverative or intensive (cf. BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.e).
tn Heb \u201cFor [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.\u201d This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular \u201cyour cities\u201d to plural \u201cyou have set up\u201d is interpreted contextually to refer to a shift in addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional clause, \u201caltars to sacrifice to Baal\u201d has been collapsed with the preceding clause to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with the preceding used to introduce it might lead to misunderstanding.
sn Cf. Jer 2:28."}, {"pk": 2843965, "translation": "NET", "book": 24, "chapter": 11, "verse": 14, "text": "So, Jeremiah, do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. For I will not listen to them when they call out to me for help when disaster strikes them.\u201d", "comment": "tc The rendering \u201cwhen disaster strikes them\u201d is based on reading \u201cat the time of\u201d (\u05d1\u05bc\u05b0\u05e2\u05b5\u05ea, b\u00ff\u2019et) with a number of Hebrew mss and the versions instead of \u201con account of\u201d (\u05d1\u05bc\u05b0\u05e2\u05b7\u05d3, b\u00ff\u2019ad). W. L. Holladay (Jeremiah [Hermeneia], 1:347) is probably right in assuming that the MT has been influenced by \u201cfor them\u201d (\u05d1\u05b7\u05e2\u05b2\u05d3\u05b8\u05dd, va\u2019adam) earlier in the verse.
tn Heb \u201cyou.\u201d
tn The words \u201cto save them\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity.sn Cf. Jer 7:16 where this same command is addressed to Jeremiah."}, {"pk": 2843966, "translation": "NET", "book": 24, "chapter": 11, "verse": 15, "text": "The LORD says to the people of Judah, \u201cWhat right do you have to be in my temple, my beloved people? Many of you have done wicked things. Can your acts of treachery be so easily canceled by sacred offerings that you take joy in doing evil even while you make them?", "comment": "tn The meaning of this line is also uncertain. The Hebrew text reads somewhat literally, \u201choly meat they pass over from upon you.\u201d The question of the subject of the verb is the main problem here. The verb is masculine plural and the only subject available is \u201choly meat\u201d which is singular, a \u201cthey\u201d which goes back to \u201cthe many,\u201d or a noun from the end of the preceding line which is combined with \u201choly meat.\u201d The latter is the solution of the Greek version which reads \u201cWill votive offerings [or pieces of fat (following the Old Latin)] and holy meats take away from you your wickedness?\u201d However, that resolution has been rejected in the preceding note as smoothing out the difficulties of the first two lines. It also leaves out the \u05db\u05bc\u05b4\u05d9 (ki) at the beginning of the following line and takes the noun \u201cyour wickedness\u201d as the object of the verb. That certainly would make for an easier reading of both this line and the next and the assumption that \u05db\u05bc\u05b4\u05d9 may not be in the text is possible because it could be explained as a double writing of the pronoun on the end of the preceding phrase \u201cfrom upon you\u201d (\u05de\u05b5\u05e2\u05b8\u05dc\u05b8\u05d9\u05b4\u05da\u05b0, me\u2019alayikh). However, besides being the smoother reading it leaves the last line too short poetically. The solution of the UBS, Preliminary Report, 4:209 is that \u201cthey\u201d (referring back to \u201cthe many\u201d?) is the subject. They read: \u201cso that they carry away from you even sacrificial flesh.\u201d But who are \u201cthey\u201d and \u201cyou?\u201d Is the \u201cthey\u201d the priests and the \u201cyou\u201d the people? (See 1 Sam 2:10\u201317 for a possible parallel.) This, however, introduces too many unknowns into the text. The translation adopted is based on a revocalization of the form \u201cfrom upon you\u201d (\u05de\u05b5\u05e2\u05b8\u05dc\u05b8\u05d9\u05b4\u05da\u05b0, me\u2019alayikh) to \u201cyour treacherous acts\u201d (\u05de\u05b7\u05e2\u05b2\u05dc\u05b8\u05d9\u05b4\u05da\u05b0, ma\u2019alayikh; for this noun cf. BDB 591 s.v. I \u05de\u05b7\u05e2\u05b7\u05dc 2), a solution which is also proposed in the margin of the NJPS which reads: \u201cCan your treacheries be canceled by sacral flesh?\u201d For the nuance of the verb presupposed here (= be removed, cease to exist) see BDB 718 s.v. \u05e2\u05b8\u05d1\u05b7\u05e8 Qal.6.c and compare usage in Job 30:15. While this solution does preserve the consonantal text and is accepted here, it should be acknowledged that there is no ancient support for it and the reading of the noun \u201ctreacheries\u201d in place of the compound preposition \u201cfrom upon\u201d is purely speculative.
tn Heb \u201cfor [or when] your wickedness then you rejoice.\u201d The meaning of this line is uncertain. The Greek version, which reads \u201cor will you escape by these things\u201d (presupposing a Hebrew text \u05d0\u05b4\u05dd \u05e2\u05b7\u05dc \u05d6\u05d5\u05b9\u05ea \u05ea\u05bc\u05b8\u05e2\u05d5\u05bc\u05d6\u05b4\u05d9, \u2019im \u2019al zot ta\u2019uzi) is far removed from the reading in the MT (\u05d0\u05b8\u05d6 \u05ea\u05bc\u05b7\u05e2\u05b2\u05dc\u05b9\u05d6\u05b4\u05d9 [\u2019az ta\u2019alozi]; the rest of the Hebrew line has been left out because the Greek reads it with the preceding line) and again appears to be an attempt to smooth out a difficult text. The translation retains the MT but rewords it so it makes better sense in English. The translation presupposes that the phrase \u201cyour wickedness\u201d is the object of the verb \u201ctake joy\u201d and the adverb \u201cthen\u201d refers back to the offering of sacred flesh, i.e., \u201ceven then [or at that time]\u201d as a constructio ad sensum. For a similar use of the adverb (\u05d0\u05b8\u05d6, \u2019az) compare Gen 13:7. For the use of \u05db\u05bc\u05b4\u05d9 (ki) meaning \u201cthat\u201d after a question see BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.f. A possible alternative would be to read as UBS, Preliminary Report, 4:209 do: \u201cWhen trouble reaches you, then will you exult?\u201d If the text of the whole verse followed here, the more difficult text, is not the original one, the most likely alternative would be: \u201cWhat right does my beloved have to be in my house? She has does wicked things [reading \u05e2\u05b8\u05e9\u05c2\u05b0\u05ea\u05b8\u05d4 \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b9\u05ea, \u2019ostah m\u00ffzimot]. Can fat pieces [reading \u05d4\u05b7\u05d7\u05b2\u05dc\u05b8\u05d1\u05b4\u05d9\u05dd, hakhalavim] and sacred meat take away your wickedness from you [reading \u05d9\u05b7\u05e2\u05b2\u05d1\u05b4\u05e8\u05d5\u05bc \u05de\u05b5\u05e2\u05b8\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 \u05e8\u05b8\u05e2\u05b8\u05ea\u05b5\u05db\u05b4\u05d9, ya\u2019aviru me\u2019alayikh ra\u2019atekhi]? [If it could] then you could rejoice.\u201d It should be emphasized that the text of the verse is uncertain in a number of places and open to more than one interpretation. However, regardless of which text or interpretation of it is followed, the Masoretic as interpreted here, the Greek as given in the notes, or an emended text based on both, the overall meaning is much the same. Judah has done evil and the Lord rejects their superficial attempts to placate him through ritual without change of behavior. The particulars are different; the point is the same.sn For the argument of this verse compare the condemnatory questions in Jer 7:9\u201311.
tn The words \u201cThe Lord says to the people of Judah\u201d are not in the text. It is, however, clear from the words that follow that he is the speaker and Judah the addressee. The words are supplied in the translation for the sake of clarity.
tc The meaning of this line is uncertain. The text reads somewhat literally either \u201cher doing the wicked thing the many\u201d or \u201cdoing it, the wicked thing, the many.\u201d The text, relationship between words, and meaning of this whole verse have been greatly debated. Wholesale emendation based on the ancient versions is common in both the commentaries and the modern English versions. Many follow the lead of the Greek version which in many cases offers a smoother reading but for that very reason may not be original. The notes that follow will explain some of these emendations but will also attempt to explain the most likely meaning of the MT which is the more difficult and probably the more original text. Since it is presumed to be the original the text will be dealt with in the notes line for line in the MT even though the emendations often relate to more than one line. For example the Greek of the first two lines reads: \u201cWhy has the beloved done abomination in my house?\u201d This ignores the preposition before \u201cmy beloved\u201d (\u05dc\u05b4\u05d9\u05d3\u05b4\u05d9\u05d3\u05b4\u05d9, lididi) and treats the form \u201cher doing\u201d (\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea\u05b8\u05d4\u05bc [\u2019asotah], Qal infinitive plus suffix) as a finite verb (\u05e2\u05b8\u05e9\u05c2\u05b0\u05ea\u05b8\u05d4 [\u2019astah], Qal perfect third feminine). The forms are similar but the Greek is smoother. Moreover, it is difficult to explain the presence of \u201cto\u201d in the MT if the Greek is the original. The Greek text likewise does not have the difficulty that is exhibited in the MT by the word \u201cthe many\u201d (\u05d4\u05b8\u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd, harabbim). It reads a word for \u201cvows/votive offerings\u201d (\u03b5\u1f50\u03c7\u03b1\u03af [eucai] regularly = \u05e0\u05b0\u05d3\u05b8\u05e8\u05b4\u05d9\u05dd [g\u00ffdarim]) in place of the word \u201cmany\u201d (\u05d4\u05b8\u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd, harabbim) and takes it as part of a compound subject of the verb in the following line meaning \u201ctake away.\u201d However, this word is far removed graphically from that in the MT and it would be difficult to explain how the MT arose from it. The Old Latin apparently reads a word for \u201cfat\u201d (adipes = \u05d7\u05b2\u05dc\u05b8\u05d1\u05b4\u05d9\u05dd, khalavim) which is closer in script to the MT and would be more likely original than the Greek. However, both of these resolutions look like attempts to smooth out a difficult text. Because there is no solid support for any single reading, it is probably best to retain the MT\u2019s \u201cthe many.\u201d Many do retain it and take it as a second accusative of \u201cdoing it\u201d and read \u201cshe does the wicked thing with many [i.e., many false gods],\u201d a use of the accusative which is hard to justify. Another alternative, taking the adjective \u201cthe many\u201d to modify the noun \u201cthe wicked thing\u201d is sometimes suggested but is not possible because the adjective is masculine plural and the noun is feminine singular which is contrary to Hebrew style. Hence one cannot read \u201cshe has done many wicked things.\u201d The present translation follows the suggestion in D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:209, that it is the subject of the infinitive construct with an object suffix which is anticipatory of the noun \u201cwickedness\u201d that follows (cf. GKC 425 \u00a7131.m), i.e., \u201cthe many do it, namely the wickedness\u201d (for the meaning of the noun see BDB 273 s.v. \u05de\u05b0\u05d6\u05b4\u05de\u05bc\u05b8\u05d4 3.b).
tn Heb \u201cWhat to my beloved [being] in my house?\u201d The text has been restructured to avoid possible confusion by the shift from third person in the first two lines to second person in the last two lines and the lines of the following verse. The reference to Judah as his \u201cbeloved\u201d is certainly ironic and perhaps even sarcastic."}, {"pk": 2843967, "translation": "NET", "book": 24, "chapter": 11, "verse": 16, "text": "I, the LORD, once called you a thriving olive tree, one that produced beautiful fruit. But I will set you on fire, fire that will blaze with a mighty roar. Then all your branches will be good for nothing.", "comment": "tn The verb here has most commonly been derived from a root meaning \u201cto be broken\u201d (cf. BDB 949 s.v. II \u05e8\u05b8\u05e2\u05b7\u05e2) which fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning \u201cto be burned up\u201d (\u05d1\u05bc\u05b8\u05e2\u05b7\u05e8, ba\u2019ar). However, it is better to follow the lead of the Greek version which translates \u201cbe good for nothing\u201d (\u1f20\u03c7\u03c1\u03b5\u03b9\u1f7d\u03b8\u03b7\u03c3\u03b1\u03bd, hcreiwqhsan) and derive the verb from \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019) meaning \u201cbe bad/evil\u201d (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. \u05e8\u05b7\u05e2 5).
tn Heb \u201cAt the sound of a mighty roar he will set fire to it.\u201d For the shift from third person \u201che\u201d to the first person \u201cI\u201d see the preceding note. The Hebrew use of the pronouns in vv. 16\u201317 for the olive tree and the people that it represents is likely to cause confusion if retained. In v. 16 the people are \u201cyou\u201d and the olive tree is \u201cit.\u201d The people are again \u201cyou\u201d in v. 17 but part of the metaphor is carried over, i.e., \u201che \u2018planted\u2019 you.\u201d It creates less confusion in the flow of the passage if the metaphorical identification is carried out throughout by addressing the people/plant as \u201cyou.\u201d
tn Heb \u201cThe Lord once called you\u2026.\u201d This is another example of the rapid shift in person that is common to Hebrew style which is not common in English and could lead to confusion for some readers. Here and in the verses that follow the person has been shifted to first person for consistency in English.
tn The verb form used here is another example of a verb expressing that the action is as good as done (the Hebrew prophetic perfect)."}, {"pk": 2843968, "translation": "NET", "book": 24, "chapter": 11, "verse": 17, "text": "For though I, the LORD who rules over all, planted you in the land, I now decree that disaster will come on you because the nations of Israel and Judah have done evil and have made me angry by offering sacrifices to the god Baal.\u201d", "comment": "tn Heb \u201cYahweh of armies.\u201dsn For the significance of the term see the notes at 2:19 and 7:3.
tn Heb \u201cFor Yahweh of armies who planted you speaks disaster upon you.\u201d Because of the way the term Lord of armies has been rendered this sentence has been restructured to avoid confusion in English style.
tn The words \u201cin the land\u201d are not in the text but are supplied in the translation to clarify the meaning of the metaphor.
tn Heb \u201cpronounced disaster\u2026on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.\u201d The lines have been broken up in conformity with contemporary English style."}, {"pk": 2843969, "translation": "NET", "book": 24, "chapter": 11, "verse": 18, "text": "The LORD gave me knowledge, that I might have understanding. Then he showed me what the people were doing.", "comment": "tn Heb \u201ccaused me to know that I might know.\u201d Many English versions supply an unstated object \u201ctheir plots\u201d which is referred to later in the context (cf. v. 19). The presupposition of this kind of absolute ellipsis is difficult to justify and would create the need for understanding an ellipsis of \u201cit\u201d also after \u201cI knew.\u201d It is better to see a bipolar use of the verb \u201cknow\u201d here. For the second use of the verb \u201cknow\u201d meaning \u201chave understanding\u201d see BDB 394 s.v. \u05b8\u05d9\u05d3\u05b7\u05e2 Qal.5.
tn Heb \u201cThen you showed me their deeds.\u201d This is another example of the rapid shift in person which is common in Jeremiah. As elsewhere, it has been resolved for the sake of avoiding confusion for the English reader by leveling the referent to the same person throughout. The text again involves an apostrophe, talking about the Lord to addressing him."}, {"pk": 2843970, "translation": "NET", "book": 24, "chapter": 11, "verse": 19, "text": "Before this I had been like a docile lamb ready to be led to the slaughter. I did not know they were making plans to kill me. I did not know they were saying, \u201cLet\u2019s destroy the tree along with its fruit! Let\u2019s remove Jeremiah from the world of the living so people will not even be reminded of him any more.\u201d", "comment": "tn Heb \u201cso that his name will not be remembered any more.\u201d
tn Heb \u201cagainst me.\u201d The words \u201cto kill me\u201d are implicit from the context and are supplied in the translation for clarity.
tn The words \u201cI did not know that they were saying\u201d are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.
tn This word and its pronoun (\u05dc\u05b7\u05d7\u05b0\u05de\u05d5\u05b9, lakhmo, \u201cits bread\u201d) is often emended to read \u201cin/with its sap\u201d = \u201cin its prime\u201d (either \u05dc\u05b5\u05d7\u05d5\u05b9 [lekho] or \u05dc\u05b5\u05d7\u05b0\u05de\u05d5\u05b9 [lekh\u00ffmo]); the latter would be more likely and the \u05de\u05d5\u05b9 (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 \u00a791.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word \u201cbread\u201d is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. \u05dc\u05b6\u05d7\u05b6\u05dd 2.a).sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) his progeny. Jeremiah was not married and had no children.
tn Heb \u201ccut it [or him] off.\u201d The metaphor of the tree may be continued, though the verb \u201ccut off\u201d is used also of killing people. The rendering clarifies the meaning of the metaphor."}, {"pk": 2843971, "translation": "NET", "book": 24, "chapter": 11, "verse": 20, "text": "So I said to the LORD, \u201cO LORD who rules over all, you are a just judge! You examine people\u2019s hearts and minds. I want to see you pay them back for what they have done because I trust you to vindicate my cause.\u201d", "comment": "tn Heb \u201cYahweh of armies.\u201dsn For the significance of the term see the notes at 2:19 and 7:3.
tn The words \u201cSo I said to the Lord\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address.
tn Heb \u201cLet me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.\u201d
tn Heb \u201cLord of armies, just judge, tester of kidneys and heart.\u201d The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style. In Hebrew thought the \u201ckidneys\u201d were thought of as the seat of the emotions and passions and the \u201cheart\u201d was viewed as the seat of intellect, conscience, and will. The \u201cheart\u201d and the \u201ckidneys\u201d are often used figuratively for the thoughts, emotions, motives, and drives that are thought to be seated in them."}, {"pk": 2843972, "translation": "NET", "book": 24, "chapter": 11, "verse": 21, "text": "Then the LORD told me about some men from Anathoth who were threatening to kill me. They had threatened, \u201cStop prophesying in the name of the LORD or we will kill you!\u201d", "comment": "tc The MT reads the 2nd person masculine singular suffix \u201cyour life,\u201d but LXX reflects an alternative reading of the 1st person common singular suffix \u201cmy life.\u201d
tn Heb \u201cwho were seeking my life, saying\u2026\u201d The sentence is broken up in conformity with contemporary English style.
tn Heb \u201cor you will die by our hand.\u201d
tn Heb \u201cTherefore thus says the Lord.\u201d This phrase is anticipatory of the same phrase at the beginning of v. 22 and is introductory to what the Lord says about them. The translation seeks to show the connection of the \u201ctherefore\u201d which is sometimes rather loose (cf. BDB 487 s.v. \u05db\u05bc\u05b5\u05df 3.d[b]) with the actual response which is not given until v. 22.
tn Heb \u201cthe men of Anathoth.\u201d However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors."}, {"pk": 2843973, "translation": "NET", "book": 24, "chapter": 11, "verse": 22, "text": "So the LORD who rules over all said, \u201cI will surely punish them! Their young men will be killed in battle. Their sons and daughters will die of starvation.", "comment": "tn Heb \u201cBehold I will.\u201d For the function of this particle see the translator\u2019s note on 1:6.
tn Heb \u201cYahweh of armies.\u201dsn For the significance of the term see the notes at 2:19 and 7:3.
tn Heb \u201cwill die by the sword.\u201d Here \u201csword\u201d stands contextually for \u201cbattle\u201d while \u201cstarvation\u201d stands for death by starvation during siege."}, {"pk": 2843974, "translation": "NET", "book": 24, "chapter": 11, "verse": 23, "text": "Not one of them will survive. I will bring disaster on those men from Anathoth who threatened you. A day of reckoning is coming for them.\u201d", "comment": "tn Heb \u201cthe men of Anathoth.\u201d For the rationale for adding the qualification see the notes on v. 21.
tn Heb \u201cThere will be no survivors for/among them.\u201d
tn Heb \u201cI will bring disaster on\u2026, the year of their punishment.\u201d"}, {"pk": 2843975, "translation": "NET", "book": 24, "chapter": 12, "verse": 1, "text": "LORD, you have always been fair whenever I have complained to you. However, I would like to speak with you about the disposition of justice. Why are wicked people successful? Why do all dishonest people have such easy lives?", "comment": "tn Heb \u201cWhy does the way [= course of life] of the wicked prosper?\u201d
tn Or \u201cLord, you are fair when I present my case before you.\u201d
tn Heb \u201cjudgments\u201d or \u201cmatters of justice.\u201d For the nuance of \u201ccomplain to,\u201d \u201cfair,\u201d \u201cdisposition of justice\u201d assumed here, see BDB 936 s.v. \u05e8\u05b4\u05d9\u05d1 Qal.4 (cf. Judg 21:22); BDB 843 s.v. \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27)."}, {"pk": 2843976, "translation": "NET", "book": 24, "chapter": 12, "verse": 2, "text": "You plant them like trees and they put down their roots. They grow prosperous and are very fruitful. They always talk about you, but they really care nothing about you.", "comment": "tn Heb \u201cthey grow and produce fruit.\u201d For the nuance \u201cgrow\u201d for the verb which normally means \u201cgo, walk,\u201d see BDB 232 s.v. \u05d7\u05b8\u05dc\u05b7\u05da\u05b0 Qal.I.3 and compare Hos 14:7.
tn Heb \u201cYou planted them and they took root.\u201d
tn Heb \u201cYou are near in their mouths, but far from their kidneys.\u201d The figure of substitution is being used here, \u201cmouth\u201d for \u201cwords\u201d and \u201ckidneys\u201d for passions and affections. A contemporary equivalent might be, \u201cyour name is always on their lips, but their hearts are far from you.\u201d"}, {"pk": 2843977, "translation": "NET", "book": 24, "chapter": 12, "verse": 3, "text": "But you, LORD, know all about me. You watch me and test my devotion to you. Drag these wicked men away like sheep to be slaughtered! Appoint a time when they will be killed!", "comment": "tn Heb \u201cYou, Lord, know me. You watch me and you test my heart toward you.\u201dsn Jeremiah appears to be complaining like Job that God cares nothing about the prosperity of the wicked, but watches his every move. The reverse ought to be true. Jeremiah shouldn\u2019t be suffering the onslaughts of his fellow countrymen as he is. The wicked who are prospering should be experiencing punishment.
tn Heb \u201cset aside for them a day of killing.\u201d"}, {"pk": 2843978, "translation": "NET", "book": 24, "chapter": 12, "verse": 4, "text": "How long must the land be parched and the grass in every field be withered? How long must the animals and the birds die because of the wickedness of the people who live in this land? For these people boast, \u201cGod will not see what happens to us.\u201d", "comment": "tn Heb \u201che.\u201d The referent is usually identified as God and is supplied here for clarity. Some identify the referent with Jeremiah. If that is the case, then he returns to his complaint about the conspirators. It is more likely, however, that it refers to God and Jeremiah\u2019s complaint that the people live their lives apart from concern about God.
tn The verb here is often translated \u201cmourn.\u201d However, this verb is from a homonymic root meaning \u201cto be dry\u201d (cf. HALOT 7 s.v. II \u05d0\u05b8\u05d1\u05b7\u05dc and compare Hos 4:3 for usage).
tn The words \u201cHow long\u201d are not in the text. They are carried over from the first line.
tn Heb \u201cbecause of the wickedness of those who live in it.\u201d
tc Or reading with the Greek version, \u201cGod does not see what we are doing.\u201d In place of \u201cwhat will happen to us (\u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea\u05b5\u05e0\u05d5\u05bc, \u2019akharitenu, \u201cour end\u201d) the Greek version understands a Hebrew text which reads \u201cour ways\u201d (\u05d0\u05b8\u05e8\u05b0\u05d7\u05d5\u05b9\u05ea\u05b5\u05e0\u05d5, \u2019orkhotenu), which is graphically very close to the MT. The Masoretic is supported by the Latin and is retained here on the basis of external evidence. Either text makes good sense in the context. Some identify the \u201che\u201d with Jeremiah and understand the text to be saying that the conspirators are certain that they will succeed and he will not live to see his prophecies fulfilled.sn The words here may be an outright rejection of the Lord\u2019s words in Deut 32:20, which is part of a song that was to be taught to Israel in the light of their predicted rejection of the Lord."}, {"pk": 2843979, "translation": "NET", "book": 24, "chapter": 12, "verse": 5, "text": "The LORD answered, \u201cIf you have raced on foot against men and they have worn you out, how will you be able to compete with horses? And if you feel secure only in safe and open country, how will you manage in the thick undergrowth along the Jordan River?", "comment": "tn The words \u201cThe Lord answered\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity.
tn Some commentaries and English versions follow the suggestion given in HALOT 116 s.v. II \u05d1\u05bc\u05b8\u05d8\u05b7\u05d7 that a homonym meaning \u201cto stumble, fall down\u201d is involved here and in Prov 14:16. The evidence for this homonym is questionable because both passages can be explained on other grounds with the usual root.
tn Heb \u201ca land of tranquility.\u201d The expression involves a figure of substitution where the feeling engendered is substituted for the conditions that engender it. For the idea see Isa 32:18. The translation both here and in the following line is intended to bring out the contrast implicit in the emotive connotations connected with \u201cpeaceful country\u201d and \u201cthicket along the Jordan.\u201d
tn Heb \u201cthe thicket along the Jordan.\u201d The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied in the translation for clarity.sn The thick undergrowth along the Jordan River refers to the thick woods and underbrush alongside the Jordan where lions were known to have lived, and hence the area was considered dangerous. See Jer 49:14; 50:44. The Lord here seems to be telling Jeremiah that the situation will only get worse. If he has trouble contending with the plot from his fellow townsmen, what will he do when the whole country sets up a cry against him?"}, {"pk": 2843980, "translation": "NET", "book": 24, "chapter": 12, "verse": 6, "text": "As a matter of fact, even your own brothers and the members of your own family have betrayed you too. Even they have plotted to do away with you. So do not trust them even when they say kind things to you.", "comment": "tn Heb \u201cthey have called after you fully\u201d; or \u201chave lifted up loud voices against you.\u201d The word \u201cagainst\u201d does not seem quite adequate for the preposition \u201cafter.\u201d The preposition \u201cagainst\u201d would be Hebrew \u05e2\u05b7\u05dc (\u2019al). The idea appears to be that they are chasing after him, raising their voices along with those of the conspirators to have him killed.
tn This is an attempt to give some contextual sense to the particle \u201cfor, indeed\u201d (\u05db\u05bc\u05b4\u05d9, ki).sn If the truth be known, Jeremiah wasn\u2019t safe even in the context of his own family. They were apparently part of the plot by the people of Anathoth to kill him.
tn Heb \u201cgood things.\u201d See BDB 373 s.v. II \u05d8\u05d5\u05b9\u05d1 2 for this nuance and compare Prov 12:25 for usage."}, {"pk": 2843981, "translation": "NET", "book": 24, "chapter": 12, "verse": 7, "text": "\u201cI will abandon my nation. I will forsake the people I call my own. I will turn my beloved people over to the power of their enemies.", "comment": "tn Heb \u201cthe beloved of my soul.\u201d Here \u201csoul\u201d stands for the person and is equivalent to \u201cmy.\u201d
tn Heb \u201cwill give\u2026into the hands of.\u201d
tn Heb \u201cmy house.\u201d Or \u201cI have abandoned my nation.\u201d The word \u201chouse\u201d has been used throughout Jeremiah for both the temple (e.g., 7:2, 10), the nation or people of Israel or of Judah (e.g. 3:18, 20), or the descendants of Jacob (i.e., the Israelites, e.g., 2:4). Here the parallelism argues that it refers to the nation of Judah. The translation throughout vv. 5\u201317 assumes that the verb forms are prophetic perfects, the form that conceives of the action as being as good as done. It is possible that the forms are true perfects and refer to a past destruction of Judah. If so, it may have been connected with the assaults against Judah in 598/7 b.c. by the Babylonians and the nations surrounding Judah recorded in 2 Kgs 24:14. No other major recent English version reflects these as prophetic perfects besides NIV and NCV, which does not use the future until v. 10. Hence the translation is somewhat tentative. C. Feinberg, \u201cJeremiah,\u201d EBC 6:459 takes them as prophetic perfects and H. Freedman (Jeremiah [SoBB], 88) mentions that as a possibility for explaining the presence of this passage here. For another example of an extended use of the prophetic perfect without imperfects interspersed see Isa 8:23\u20139:6. The translation assumes they are prophetic and are part of the Lord\u2019s answer to the complaint about the prosperity of the wicked; both the wicked Judeans and the wicked nations God will use to punish them will be punished.
tn Heb \u201cmy inheritance.\u201d"}, {"pk": 2843982, "translation": "NET", "book": 24, "chapter": 12, "verse": 8, "text": "The people I call my own have turned on me like a lion in the forest. They have roared defiantly at me. So I will treat them as though I hate them.", "comment": "tn Heb \u201chave become to me like a lion.\u201d
tn Or \u201cso I will reject her.\u201d The word \u201chate\u201d is sometimes used in a figurative way to refer to being neglected, i.e., treated as though unloved. In these contexts it does not have the same emotive connotations that a typical modern reader would associate with hate. See Gen 29:31, 33 and E. W. Bullinger, Figures of Speech, 556.
tn See the note on the previous verse.
tn Heb \u201chave given against me with her voice.\u201d"}, {"pk": 2843983, "translation": "NET", "book": 24, "chapter": 12, "verse": 9, "text": "The people I call my own attack me like birds of prey or like hyenas. But other birds of prey are all around them. Let all the nations gather together like wild beasts. Let them come and destroy these people I call my own.", "comment": "tn Heb \u201cAre birds of prey around her?\u201d The question is again rhetorical and expects a positive answer. The birds of prey are of course the hostile nations surrounding her. The metaphor involved in these two lines may be interpreted differently. I.e., God considers Israel a proud bird of prey (hence the word for speckled) but one who is surrounded and under attack by other birds of prey. The fact that the sentences are divided into two rhetorical questions speaks somewhat against this.
tn Or \u201clike speckled birds of prey.\u201d The meanings of these words are uncertain. In the Hebrew text sentence is a question: \u201cIs not my inheritance to me a bird of prey [or] a hyena/a speckled bird of prey?\u201d The question expects a positive answer and so is rendered here as an affirmative statement. The meaning of the word \u201cspeckled\u201d is debated. It occurs only here. BDB 840 s.v. \u05e6\u05b8\u05d1\u05d5\u05bc\u05e2\u05b7 relates it to another word that occurs only once in Judg 5:30 which is translated \u201cdyed stuff.\u201d HALOT 936 s.v. \u05e6\u05b8\u05d1\u05d5\u05bc\u05e2\u05b7 relates a word found in the cognates meaning \u201chyena.\u201d This is more likely and is the interpretation followed by the Greek which reads the first two words as \u201ccave of hyena.\u201d This translation has led some scholars to posit a homonym for the word \u201cbird of prey\u201d meaning \u201ccave\u201d which is based on Arabic parallels. The metaphor would then be of Israel carried off by hyenas and surrounded by birds of prey. The evidence for the meaning \u201ccave\u201d is weak and would involve a wordplay of a rare homonym with another word that is better known. For a discussion of the issues see J. Barr, Comparative Philology and the Text of the Old Testament, 128-29, 153.
tn Heb \u201cGo, gather all the beasts of the field [= wild beasts]. Bring them to devour.\u201d The verbs are masculine plural imperatives addressed rhetorically to some unidentified group (the heavenly counsel?) Cf. the notes on 5:1 for further discussion. Since translating literally would raise question about who the commands are addressed to, they have been turned into passive third person commands to avoid confusion. The metaphor has likewise been turned into a simile to help the modern reader. By the way, the imperatives here implying future action argue that the passage is future and that it is correct to take the verb forms as prophetic perfects."}, {"pk": 2843984, "translation": "NET", "book": 24, "chapter": 12, "verse": 10, "text": "Many foreign rulers will ruin the land where I planted my people. They will trample all over my chosen land. They will turn my beautiful land into a desolate wasteland.", "comment": "tn Heb \u201cmy portion.\u201d
tn Heb \u201cMany shepherds.\u201d For the use of the term \u201cshepherd\u201d as a figure for rulers see the notes on 10:21.
tn Heb \u201cmy vineyard.\u201d To translate literally would presuppose an unlikely familiarity of this figure on the part of some readers. To translate as \u201cvineyards\u201d as some do would be misleading because that would miss the figurative nuance altogether.sn The figure of Israel as God\u2019s vine and the land as God\u2019s vineyard is found several times in the Bible. The best known of these is the extended metaphor in Isa 5:1\u20137. This figure also appears in Jer 2:20."}, {"pk": 2843985, "translation": "NET", "book": 24, "chapter": 12, "verse": 11, "text": "They will lay it waste. It will lie parched and empty before me. The whole land will be laid waste. But no one living in it will pay any heed.", "comment": "tn For the use of this verb see the notes on 12:4. Some understand the homonym here meaning \u201cit [the desolated land] will mourn to me.\u201d However, the only other use of the preposition \u05e2\u05b7\u05dc (\u2019al) with this root means \u201cto mourn over\u201d not \u201cto\u201d (cf. Hos 10:5). For the use of the preposition here see BDB 753 s.v. \u05e2\u05b7\u05dc II.1.b and compare the use in Gen 48:7.
tn Heb \u201cBut there is no man laying it to heart.\u201d For the idiom here see BDB 525 s.v. \u05dc\u05b5\u05d1 II.3.d and compare the usage in Isa 42:25; 47:7.sn There is a very interesting play on words and sounds in this verse that paints a picture of desolation and the pathos it evokes. Part of this is reflected in the translation. The same Hebrew word referring to a desolation or a waste (\u05e9\u05c1\u05b0\u05de\u05b5\u05de\u05b8\u05d4, sh\u00ffmemah) is repeated three times at the end of three successive lines and the related verb is found at the beginning of the fourth (\u05e0\u05b8\u05e9\u05c1\u05b7\u05de\u05bc\u05b8\u05d4, nashammah). A similar sounding word is found in the second of the three successive lines (\u05e9\u05c1\u05b8\u05de\u05b8\u05d4\u05bc, shamah = \u201che [they] will make it\u201d). This latter word is part of a further play because it is repeated in a different form in the last line (\u05e9\u05c1\u05b8\u05dd, sham = \u201claying\u201d); they lay it waste but no one lays it to heart. There is also an interesting contrast between the sorrow the Lord feels and the inattention of the people."}, {"pk": 2843986, "translation": "NET", "book": 24, "chapter": 12, "verse": 12, "text": "A destructive army will come marching over the hilltops in the desert. For the LORD will use them as his destructive weapon against everyone from one end of the land to the other. No one will be safe.", "comment": "tn Heb \u201cFor a sword of the Lord will devour.\u201d The sword is often symbolic for destructive forces of all kinds. Here and in Isa 34:6; Jer 47:6 it is symbolic of the enemy armies that the Lord uses to carry out destructive punishment against his enemies, hence the translation \u201chis destructive weapon.\u201d A similar figure is use in Isa 10:5 where the figure is more clearly identified; Assyria is the rod/club that the Lord will use to discipline unfaithful Israel.
tn Heb \u201cThere is no peace to all flesh.\u201d
tn Heb \u201cdestroyers.\u201d
tn Heb \u201cIt is the Lord\u2019s consuming sword.\u201d"}, {"pk": 2843987, "translation": "NET", "book": 24, "chapter": 12, "verse": 13, "text": "My people will sow wheat, but will harvest weeds. They will work until they are exhausted, but will get nothing from it. They will be disappointed in their harvests because the LORD will take them away in his fierce anger.", "comment": "tn Heb \u201cbe disappointed in their harvests from the fierce anger of the Lord.\u201d The translation makes explicit what is implicit in the elliptical poetry of the Hebrew original.
sn Invading armies lived off the land, using up all the produce and destroying everything they could not consume.
tn The pronouns here are actually second plural: Heb \u201cBe ashamed/disconcerted because of your harvests.\u201d Because the verb form (\u05d5\u05bc\u05d1\u05b9\u05e9\u05c1\u05d5\u05bc, uvoshu) can either be Qal perfect third plural or Qal imperative masculine plural many emend the pronoun on the noun to third plural (see, e.g., BHS). However, this is the easier reading and is not supported by either the Latin or the Greek which have second plural. This is probably another case of the shift from description to direct address that has been met with several times already in Jeremiah (the figure of speech called apostrophe; for other examples see, e.g., 9:4; 11:13). As in other cases the translation has been leveled to third plural to avoid confusion for the contemporary English reader. For the meaning of the verb here see BDB 101 s.v. \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 Qal.2 and compare the usage in Jer 48:13."}, {"pk": 2843988, "translation": "NET", "book": 24, "chapter": 12, "verse": 14, "text": "\u201cI, the LORD, also have something to say concerning the wicked nations who surround my land and have attacked and plundered the land that I gave to my people as a permanent possession. I say: \u2018I will uproot the people of those nations from their lands and I will free the people of Judah who have been taken there.", "comment": "tn Heb \u201ctouched.\u201d For the nuance of this verb here see BDB 619 s.v. \u05e0\u05b8\u05d2\u05b7\u05e2 Qal.3 and compare the usage in 1 Chr 16:22 where it is parallel to \u201cdo harm to\u201d and Zech 2:8 where it is parallel to \u201cplundered.\u201d
tn Heb \u201cI will uproot the house of Judah from their midst.\u201dsn There appears to be an interesting play on the Hebrew word translated \u201cuproot\u201d in this verse. In the first instance it refers to \u201cuprooting the nations from upon their lands,\u201d i.e., to exiling them. In the second instance it refers to \u201cuprooting the Judeans from the midst of them,\u201d i.e., to rescue them.
tn Heb \u201cthe inheritance which I caused my people Israel to inherit.\u201d Compare 3:18.
tn Heb \u201cmy wicked neighbors.\u201d
tn Heb \u201cThus says the Lord concerning\u2026.\u201d This structure has been adopted to prevent a long dangling introduction to what the Lord has to say that does not begin until the middle of the verse in Hebrew. The first person address was adopted because the speaker is still the Lord as in vv. 7\u201313."}, {"pk": 2843989, "translation": "NET", "book": 24, "chapter": 12, "verse": 15, "text": "But after I have uprooted the people of those nations, I will relent and have pity on them. I will restore the people of each of those nations to their own lands and to their own country.", "comment": "tn For the use of the verb \u201cturn\u201d (\u05e9\u05c1\u05d5\u05bc\u05d1, shuv) in this sense, see BDB s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 Qal.6.g and compare the usage in Pss 90:13; 6:4; Joel 2:14. It does not simply mean \u201cagain\u201d as several of the English versions render it.
sn The Lord is sovereign over the nations and has allotted each of them their lands. See Deut 2:5 (Edom), Deut 2:9 (Moab), Deut 2:19 (Ammon). He promised to restore not only his own people Israel to their land (Jer 32:37) but also Moab (Jer 48:47) and Ammon (Jer 49:6)."}, {"pk": 2843990, "translation": "NET", "book": 24, "chapter": 12, "verse": 16, "text": "But they must make sure you learn to follow the religious practices of my people. Once they taught my people to swear their oaths using the name of the god Baal. But then, they must swear oaths using my name, saying, \u201cAs surely as the LORD lives, I swear.\u201d If they do these things, then they will be included among the people I call my own.", "comment": "tn The words \u201cI swear\u201d are not in the text but are implicit to the oath formula. They are supplied in the translation for clarity.
tn Heb \u201cthey will be built up among my people.\u201d The expression \u201cbe built up among\u201d is without parallel. However, what is involved here is conceptually parallel to the ideas expressed in Isa 19:23\u201325 and Zech 14:16\u201319. That is, these people will be allowed to live on their own land, to worship the Lord there, and to come to Jerusalem to celebrate the feasts. To translate literally would be meaningless or misleading for many readers.
tn Heb \u201cthe ways of my people.\u201d For this nuance of the word \u201cways\u201d compare 10:2 and the notes there.
tn Heb \u201ctaught my people to swear by Baal.\u201d
tn The words \u201cIf they do this\u201d are not in the text. They are part of an attempt to break up a Hebrew sentence which is long and complex into equivalent shorter sentences consistent with contemporary English style. Verse 16 in Hebrew is all one sentence with a long complex conditional clause followed by a short consequence: \u201cIf they carefully learn the ways of my people to swear by name, \u2018By the life of the Lord,\u2019 as they taught my people to swear by Baal, then they will be built up in the midst of my people.\u201d The translation strives to create the same contingencies and modifications by breaking up the sentence into shorter sentences in accord with contemporary English style."}, {"pk": 2843991, "translation": "NET", "book": 24, "chapter": 12, "verse": 17, "text": "But I will completely uproot and destroy any of those nations that will not pay heed,\u2019\u201d says the LORD.", "comment": "tn Heb \u201cBut if they will not listen, I will uproot that nation, uprooting and destroying.\u201d IBHS 590-91 \u00a735.3.2d is likely right in seeing the double infinitive construction here as an intensifying infinitive followed by an adverbial infinitive qualifying the goal of the main verb, \u201cuproot it in such a way as to destroy it.\u201d However, to translate that way \u201cliterally\u201d would not be very idiomatic in contemporary English. The translation strives for the equivalent. Likewise, to translate using the conditional structure of the original seems to put the emphasis of the passage in its context on the wrong point."}, {"pk": 2843992, "translation": "NET", "book": 24, "chapter": 13, "verse": 1, "text": "The LORD said to me, \u201cGo and buy some linen shorts and put them on. Do not put them in water.\u201d", "comment": "tn Or \u201cDo not ever put them in water,\u201d i.e., \u201cDo not even wash them.\u201dsn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the Lord had with his people was continuous and indissoluble. Other explanations are that it was not to be gotten wet because (1) that would have begun the process of rotting (This assumes that the rotting was done by the water of the Euphrates. But it was buried in a crack in the rocks, not in the river itself); (2) that would have made it softer and easier to wear; or (3) that showed that the garment was new, clean, and fresh from the merchant. For this latter interpretation see J. A. Thompson, Jeremiah (NICOT), 64. For a fuller discussion of most of the issues connected with this acted out parable see W. McKane, Jeremiah (ICC), 1:285-92. However, the reason is not explained in the text and there is not enough evidence in the text to come to a firm conclusion, though the most likely possibility is that it was not to be taken off and washed but worn continuously.
tn The term here (\u05d0\u05b5\u05d6\u05d5\u05b9\u05e8, \u2019ezor) has been rendered in various ways: \u201cgirdle\u201d (KJV, ASV), \u201cwaistband\u201d (NASB), \u201cwaistcloth\u201d (RSV), \u201csash\u201d (NKJV), \u201cbelt\u201d (NIV, NCV, NLT), and \u201cloincloth\u201d (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, \u201cDress and Ornaments,\u201d IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is \u201cshorts\u201d as in TEV/GNB, CEV.sn The linen shorts (Heb \u201cloincloth\u201d) were representative of Israel and the wearing of them was to illustrate the Lord\u2019s close relation to his people (v. 11). Since the priests\u2019 garments were to be made wholly of linen (cf. Exod 28; Ezek 44:17\u201318), the fact that the shorts were to be made of linen probably was to symbolize the nature of Israel\u2019s calling: they were to be a kingdom of priests and a holy nation (Exod 19:5\u20136). Just as the linen garments of the priest were to give him special honor and glory (Exod 28:40), so the linen garment was to be a source of praise and glory to the Lord (v. 11).
tn Heb \u201cupon your loins.\u201d The \u201cloins\u201d were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, \u201cLoins,\u201d 3:149."}, {"pk": 2843993, "translation": "NET", "book": 24, "chapter": 13, "verse": 2, "text": "So I bought the shorts as the LORD had told me to do and put them on.", "comment": "tn Heb \u201caccording to the word of the Lord.\u201d
tn Heb \u201cupon your loins.\u201d The \u201cloins\u201d were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, \u201cLoins,\u201d IDB 3:149-50."}, {"pk": 2843994, "translation": "NET", "book": 24, "chapter": 13, "verse": 3, "text": "Then the LORD spoke to me again and said,", "comment": "tn Heb \u201cThe word of the Lord came to me a second time, saying.\u201d"}, {"pk": 2843995, "translation": "NET", "book": 24, "chapter": 13, "verse": 4, "text": "\u201cTake the shorts that you bought and are wearing and go at once to Perath. Bury the shorts there in a crack in the rocks.\u201d", "comment": "tn Heb \u201cwhich are upon your loins.\u201d See further the notes on v. 1.
sn The significance of this act is explained in vv. 9\u201310. See the notes there for explanation.
tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring \u2019ain Farah) about three and a half miles from Anathoth which was Jeremiah\u2019s home town or the Euphrates River. Elsewhere the word \u201cPerath\u201d always refers to the Euphrates but it is either preceded by the word \u201criver of\u201d or there is contextual indication that the Euphrates is being referred to. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether \u201cPerath\u201d refers to the Euphrates here and if it does whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel) the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9\u201311) not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah it is likely that the reference here is to a place, Parah, which was near Jeremiah\u2019s hometown, but whose name would naturally suggest to Jeremiah later in the Lord\u2019s explanation in vv. 9\u201311 Assyria-Babylon as a place connected with Judah\u2019s corruption (see the notes on vv. 9\u201310). For further discussion the reader should consult the commentaries, especially W. Holladay, Jeremiah (Hermeneia), 1:396 and W. McKane, Jeremiah (ICC), 1:285-92 who take opposite positions on this issue.
tn Heb \u201cGet up and go.\u201d The first verb is not literal but is idiomatic for the initiation of an action."}, {"pk": 2843996, "translation": "NET", "book": 24, "chapter": 13, "verse": 5, "text": "So I went and buried them at Perath as the LORD had ordered me to do.", "comment": "tc The translation reads \u05d1\u05bc\u05b4\u05e4\u05b0\u05e8\u05b8\u05ea\u05b8\u05d4 (bifratah) with 4QJera as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of \u05d1\u05bc\u05b4\u05e4\u05b0\u05e8\u05b8\u05ea (bifrat) in the MT."}, {"pk": 2843997, "translation": "NET", "book": 24, "chapter": 13, "verse": 6, "text": "Many days later the LORD said to me, \u201cGo at once to Perath and get the shorts I ordered you to bury there.\u201d", "comment": "tn Heb \u201cGet from there.\u201d The words \u201cfrom there\u201d are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., \u201cfrom there\u2026bury there.\u201d"}, {"pk": 2843998, "translation": "NET", "book": 24, "chapter": 13, "verse": 7, "text": "So I went to Perath and dug up the shorts from the place where I had buried them. I found that they were ruined; they were good for nothing.", "comment": "tn Heb \u201cdug and took.\u201d
tn Heb \u201cAnd behold.\u201d"}, {"pk": 2843999, "translation": "NET", "book": 24, "chapter": 13, "verse": 8, "text": "Then the LORD said to me,", "comment": "tn Heb \u201cThen the word of the Lord came to me, saying.\u201d"}, {"pk": 2844000, "translation": "NET", "book": 24, "chapter": 13, "verse": 9, "text": "\u201cI, the LORD, say: \u2018This shows how I will ruin the highly exalted position in which Judah and Jerusalem take pride.", "comment": "tn Heb \u201cThus says the Lord.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Many of the English versions have erred in rendering this word \u201cpride\u201d or \u201carrogance\u201d with the resultant implication that the Lord is going to destroy Israel\u2019s pride, i.e., humble them through the punishment of exile. However, BDB 144-45 s.v. \u05d2\u05bc\u05b8\u05d0\u05d5\u05b9\u05df 1 is more probably correct when they classify this passage among those that deal with the \u201c\u2018majesty, excellence\u2019 of nations, their wealth, power, magnificence of buildings\u2026.\u201d The closest parallels to the usage here are in Zech 10:11 (parallel to scepter of Egypt); Ps 47:4 (47:5 HT; parallel to \u201cour heritage\u201d = \u201cour land\u201d); Isa 14:11; and Amos 8:7. The term is further defined in v. 11 where it refers to their special relationship and calling. To translate it \u201cpride\u201d or \u201carrogance\u201d also ruins the wordplay on \u201cruin\u201d (\u05e0\u05b4\u05e9\u05c1\u05b0\u05d7\u05b7\u05ea [nishkhat] in v. 7 and \u05d0\u05b7\u05e9\u05c1\u05b0\u05d7\u05b4\u05d9\u05ea [\u2019ashkhit] in v. 9).sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb \u201cI will ruin the pride of Judah and Jerusalem\u201d). Some feel that it refers to the corrupting influence of Assyria and Babylon and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah, the corrupting influence of the foreign nations did. In Jeremiah\u2019s day these came through the age-old influences of the Canaanite worship of Baal but also the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz\u2019s political alliances see 2 Kgs 16 and also compare the allegory in Ezek 23:14\u201321. It was while the \u201clinen shorts\u201d were off Jeremiah\u2019s body and buried in the rocks that the linen shorts were ruined. So the Lord \u201cruined\u201d the privileged status that resulted from Israel\u2019s close relationship to him (cf. v. 11). For the \u201cproblem\u201d created by the Lord ruining Israel through corrupting influence compare the notes on Jer 4:10 and compare also passages like Isa 63:17 and Isa 6:10.
tn In a sense this phrase which is literally \u201caccording to thus\u201d or simply \u201cthus\u201d points both backward and forward: backward to the acted out parable and forward to the explanation which follows."}, {"pk": 2844001, "translation": "NET", "book": 24, "chapter": 13, "verse": 10, "text": "These wicked people refuse to obey what I have said. They follow the stubborn inclinations of their own hearts and pay allegiance to other gods by worshiping and serving them. So they will become just like these linen shorts which are good for nothing.", "comment": "tn Heb \u201cto listen to my words.\u201d
tn The structure of this verse is a little unusual. It consists of a subject, \u201cthis wicked people\u201d qualified by several \u201cwhich\u201d clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; \u05d5\u05b4\u05d9\u05d4\u05b4\u05d9, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel\u2019s corruption which makes it rotten and useless to God. See GKC 458 \u00a7143.d for other examples of this construction.
tn Heb \u201cand [they follow] after.\u201d See the translator\u2019s note at 2:5 for the idiom."}, {"pk": 2844002, "translation": "NET", "book": 24, "chapter": 13, "verse": 11, "text": "For,\u2019 I say, \u2018just as shorts cling tightly to a person\u2019s body, so I bound the whole nation of Israel and the whole nation of Judah tightly to me.\u2019 I intended for them to be my special people and to bring me fame, honor, and praise. But they would not obey me.", "comment": "tn It would be somewhat unnatural in English to render the play on the word translated here \u201ccling tightly\u201d and \u201cbound tightly\u201d in a literal way. They are from the same root word in Hebrew (\u05d3\u05bc\u05b8\u05d1\u05b7\u05e7, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).
tn Heb \u201call the house of Israel and all the house of Judah.\u201d
tn Heb \u201cI bound them\u2026in order that they might be to me for a people and for a name and for praise and for honor.\u201d The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.
tn The words \u201cI say\u201d are \u201cOracle of the Lord\u201d in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style."}, {"pk": 2844003, "translation": "NET", "book": 24, "chapter": 13, "verse": 12, "text": "\u201cSo tell them, \u2018The LORD, the God of Israel, says, \u201cEvery wine jar is made to be filled with wine.\u201d\u2019 And they will probably say to you, \u2018Do you not think we know that every wine jar is supposed to be filled with wine?\u2019", "comment": "tn Heb \u201cSo you shall say this word [or message] to them.\u201d
tn This is an attempt to render a construction which involves an infinitive of a verb being added before the same verb in a question which expects a positive answer. There may, by the way, be a pun being passed back and forth here involving the sound play been \u201cfool\u201d (\u05e0\u05b8\u05d1\u05b8\u05dc, naval) and \u201cwine bottle\u201d (\u05e0\u05b6\u05d1\u05b6\u05dc, nebel).
tn Heb \u201cEvery wine jar is supposed to be filled with wine.\u201dsn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding where the Lord has set forth his intention for Israel. It forms the basis for a ironic threat of judgment because they have failed to fulfill his purpose."}, {"pk": 2844004, "translation": "NET", "book": 24, "chapter": 13, "verse": 13, "text": "Then tell them, \u2018The LORD says, \u201cI will soon fill all the people who live in this land with stupor. I will also fill the kings from David\u2019s dynasty, the priests, the prophets, and the citizens of Jerusalem with stupor.", "comment": "tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., \u201cand when they say\u2026then say.\u201d See GKC 494 \u00a7159.g. However, to render literally would create a long sentence. Hence, the words \u201cwill probably\u201d have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.
sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated \u201cstupor\u201d here is literally \u201cdrunkenness\u201d but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God\u2019s wrath that results from this (cf. Jer 25:15\u201329, especially vv. 15\u201316). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both \u201cfill them with the stupor of confusion\u201d and \u201cmake them reel under God\u2019s wrath,\u201d cannot be conveyed in one translation.
tn Heb \u201cwho sit on David\u2019s throne.\u201d
tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style."}, {"pk": 2844005, "translation": "NET", "book": 24, "chapter": 13, "verse": 14, "text": "And I will smash them like wine bottles against one another, children and parents alike. I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,\u2019 says the LORD.\u201d", "comment": "tn Heb \u201cI will not show\u2026so as not to destroy them.\u201d
tn Or \u201cchildren along with their parents\u201d; Heb \u201cfathers and children together.\u201d"}, {"pk": 2844006, "translation": "NET", "book": 24, "chapter": 13, "verse": 15, "text": "Then I said to the people of Judah, \u201cListen and pay attention! Do not be arrogant! For the LORD has spoken.", "comment": "tn The words \u201cThen I said to the people of Judah\u201d are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the Lord speaking to Jeremiah."}, {"pk": 2844007, "translation": "NET", "book": 24, "chapter": 13, "verse": 16, "text": "Show the LORD your God the respect that is due him. Do it before he brings the darkness of disaster. Do it before you stumble into distress like a traveler on the mountains at twilight. Do it before he turns the light of deliverance you hope for into the darkness and gloom of exile.", "comment": "tn Heb \u201cand while you hope for light he will turn it into deep darkness and make [it] into gloom.\u201d The meaning of the metaphor is again explained through the addition of the \u201cof\u201d phrases for readers who are unacquainted with the metaphorical use of these terms.sn For the meaning and usage of the term \u201cdeep darkness\u201d (\u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the Lord see Isa 60:2; Joel 2:2; Zeph 1:15.
tn Heb \u201cGive glory/respect to the Lord your God.\u201d For this nuance of the word \u201cglory\u201d (\u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3, kavod), see BDB 459 s.v. \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 6.b and compare the usage in Mal 1:6 and Josh 7:19.
tn The words \u201cof disaster\u201d are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.sn For the metaphorical use of these terms the reader should consult O. A. Piper, \u201cLight, Light and Darkness,\u201d IDB 3:130-32. For the association of darkness with the Day of the Lord, the time when he will bring judgment, see, e.g., Amos 5:18\u201320. For the association of darkness with exile see Isa 9:1\u20132 (8:23-9:1 HT).
tn Heb \u201cyour feet stumble.\u201d
tn Heb \u201cyou stumble on the mountains at twilight.\u201d The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader."}, {"pk": 2844008, "translation": "NET", "book": 24, "chapter": 13, "verse": 17, "text": "But if you will not pay attention to this warning, I will weep alone because of your arrogant pride. I will weep bitterly and my eyes will overflow with tears because you, the LORD\u2019s flock, will be carried into exile.\u201d", "comment": "tn Heb \u201cTearing [my eye] will tear and my eye will run down [= flow] with tears.\u201dsn The depth of Jeremiah\u2019s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word \u201ctears\u201d twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun.
tn The verb is once again in the form of \u201cas good as done\u201d (the Hebrew prophetic perfect).
tn Heb \u201cbecause the Lord\u2019s flock will\u2026\u201d The pronoun \u201cyou\u201d is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God\u2019s flock for some readers who may be unfamiliar with that metaphor.
tn Heb \u201cIf you will not listen to it.\u201d For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 \u00a7135.p."}, {"pk": 2844009, "translation": "NET", "book": 24, "chapter": 13, "verse": 18, "text": "The LORD told me, \u201cTell the king and the queen mother, \u2018Surrender your thrones, for your glorious crowns will be removed from your heads.", "comment": "tn The words \u201cThe Lord told me\u201d are not in the text but are implicit in the shift from second plural pronouns in vv. 15\u201317 to second singular in the Hebrew text of this verse. These words are supplied in the translation for clarity.
tn Heb \u201chave come down.\u201d The verb here and those in the following verses are further examples of the \u201cas good as done\u201d form of the Hebrew verb (the prophetic perfect).
tc The translation follows the common emendation of a word normally meaning \u201cplace at the head\u201d (\u05de\u05b7\u05e8\u05b0\u05d0\u05b2\u05e9\u05c1\u05d5\u05b9\u05ea [mar\u2019ashot] plus pronoun = \u05de\u05b7\u05e8\u05b0\u05d0\u05b2\u05d5\u05b9\u05e9\u05c1\u05ea\u05b5\u05d9\u05db\u05b6\u05dd [mar\u2019aoshtekhem]) to \u201cfrom your heads\u201d (\u05de\u05b5\u05e8\u05b8\u05d0\u05e9\u05c1\u05b5\u05d9\u05db\u05b6\u05dd, mera\u2019shekhem) following the ancient versions. The meaning \u201ctiara\u201d is nowhere else attested for this word.
tn Or \u201cYou will come down from your thrones\u201d; Heb \u201cMake low! Sit!\u201d This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 \u00a7110.b and compare the usage in Isa 37:30 and Ps 110:2.sn The king and queen mother are generally identified as Jehoiachin and his mother who were taken into captivity with many of the leading people of Jerusalem in 597 b.c. See Jer 22:26; 29:2; 2 Kgs 24:14\u201316."}, {"pk": 2844010, "translation": "NET", "book": 24, "chapter": 13, "verse": 19, "text": "The gates of the towns in southern Judah will be shut tight. No one will be able to go in or out of them. All Judah will be carried off into exile. They will be completely carried off into exile.\u2019\u201d", "comment": "tn Heb \u201cThere is no one to open them.\u201d The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives).
tn Heb \u201cThe towns of the Negev will be shut.\u201d
sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587 b.c. not \u201call\u201d of the people of Jerusalem or of Judah were exiled. Cf. the context of 2 Kgs 24:14\u201316 again."}, {"pk": 2844011, "translation": "NET", "book": 24, "chapter": 13, "verse": 20, "text": "Then I said, \u201cLook up, Jerusalem, and see the enemy that is coming from the north. Where now is the flock of people that were entrusted to your care? Where now are the \u2018sheep\u2019 that you take such pride in?", "comment": "tn The word \u201cJerusalem\u201d is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20\u201322 are all second feminine singular with the exception of the suffix on the word \u201ceyes\u201d which is not reflected in the translation here (\u201cLook up\u201d = \u201cLift up your eyes\u201d) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4\u20135 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for \u201cI\u201d and \u201cme.\u201d
tn The words \u201cThen I said\u201d are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18\u201319 where the Lord is speaking to Jeremiah.
tn Heb \u201cthe sheep of your pride.\u201d The word \u201cof your people\u201d and the quotes around \u201csheep\u201d are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.
tn Heb \u201cthe flock that was given to you.\u201d
tn The word \u201cenemy\u201d is not in the text but is implicit. It supplied in the translation for clarity.sn On the phrase the enemy that is coming from the north see Jer 1:14\u201315; 4:6; 6:1, 22; 10:22."}, {"pk": 2844012, "translation": "NET", "book": 24, "chapter": 13, "verse": 21, "text": "What will you say when the LORD appoints as rulers over you those allies that you, yourself, had actually prepared as such? Then anguish and agony will grip you like that of a woman giving birth to a baby.", "comment": "tn The words \u201cThe Lord\u201d are not in the text. Some commentators make the enemy the subject, but they are spoken of as \u201cthem.\u201d
tn Heb \u201cWill not pain [here = mental anguish] take hold of you like a woman giving birth.\u201d The question is rhetorical expecting a positive answer.
tn Or perhaps more rhetorically equivalent, \u201cWill you not be surprised?\u201d
tn Or \u201cto be rulers.\u201d The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: \u201cWhat will you do when he appoints over you [or punishes you (see BDB 823 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I \u05d0\u05b7\u05dc\u05bc\u05d5\u05bc\u05e3 2 and Ps 55:13 for the former and BDB 49 s.v. II \u05d0\u05b7\u05dc\u05bc\u05d5\u05bc\u05e3 and Exod 15:15 for the latter)] for a head.\u201d The translation assumes that the clause \u201cand you, yourself, taught them [= made them accustomed, i.e., \u201cprepared\u201d] [to be] over you\u201d is parenthetical coming between the verb \u201cappoint\u201d and its object and object modifier (i.e., \u201cappointed over you allies for rulers\u201d). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second \u201cover you\u201d after \u201cyou taught them.\u201d Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.sn What is being alluded to here is the political policy of vacillating alliances through which Judah brought about her own downfall, allying herself first with Assyria, then Egypt, then Babylon, and then Egypt again. See 2 Kgs 23:29\u201324:7 for an example of this policy and the disastrous consequences."}, {"pk": 2844013, "translation": "NET", "book": 24, "chapter": 13, "verse": 22, "text": "You will probably ask yourself, \u2018Why have these things happened to me? Why have I been treated like a disgraced adulteress whose skirt has been torn off and her limbs exposed?\u2019 It is because you have sinned so much.", "comment": "tn Heb \u201csay in your heart.\u201d
tn Heb \u201cYour skirt has been uncovered and your heels have been treated with violence.\u201d This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. \u05e2\u05b8\u05e7\u05b5\u05d1 a and HALOT 329 s.v. I \u05d7\u05b8\u05de\u05b7\u05e1 Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.sn The actions here were part of the treatment of an adulteress by her husband, intended to shame her. See Hos 2:3, 10 (2:5, 12 HT); Isa 47:4.
tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what \u201cthese things\u201d are. The Hebrew text reads: \u201cAnd if you say, \u2018Why have these things happened to me?\u2019 Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.\u201d"}, {"pk": 2844014, "translation": "NET", "book": 24, "chapter": 13, "verse": 23, "text": "But there is little hope for you ever doing good, you who are so accustomed to doing evil. Can an Ethiopian change the color of his skin? Can a leopard remove its spots?", "comment": "tn Heb \u201cCan the Ethiopian change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.\u201d The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context.
tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial perhaps it would be better to translate \u201cCan black people change the color of their skin?\u201d Strictly speaking these are \u201cCushites\u201d inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually a epithet = \u201cburnt face.\u201d"}, {"pk": 2844015, "translation": "NET", "book": 24, "chapter": 13, "verse": 24, "text": "\u201cThe LORD says, \u2018That is why I will scatter your people like chaff that is blown away by a desert wind.", "comment": "sn Compare the threat using the same metaphor in Jer 4:11\u201312.
tn Heb \u201cthem.\u201d This is another example of the rapid shift in pronouns seen several times in the book of Jeremiah. The pronouns in the preceding and the following are second feminine singular. It might be argued that \u201cthem\u201d goes back to the \u201cflock\u201d/\u201csheep\u201d in v. 20, but the next verse refers the fate described here to \u201cyou\u201d (feminine singular). This may be another example of the kind of metaphoric shifts in referents discussed in the notes on 13:20 above. Besides, it would sound a little odd in the translation to speak of scattering one person like chaff.
tn The words, \u201cThe Lord says\u201d are not in the text at this point. The words \u201can oracle of the Lord\u201d does, however, occur in the middle of the next verse and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity."}, {"pk": 2844016, "translation": "NET", "book": 24, "chapter": 13, "verse": 25, "text": "This is your fate, the destiny to which I have appointed you, because you have forgotten me and have trusted in false gods."}, {"pk": 2844017, "translation": "NET", "book": 24, "chapter": 13, "verse": 26, "text": "So I will pull your skirt up over your face and expose you to shame like a disgraced adulteress!", "comment": "tn Heb \u201cover your face and your shame will be seen.\u201d The words \u201clike a disgraced adulteress\u201d are not in the text but are supplied in the translation to explain the metaphor. See the notes on 13:22."}, {"pk": 2844018, "translation": "NET", "book": 24, "chapter": 13, "verse": 27, "text": "People of Jerusalem, I have seen your adulterous worship, your shameless prostitution to, and your lustful pursuit of, other gods. I have seen your disgusting acts of worship on the hills throughout the countryside. You are doomed to destruction! How long will you continue to be unclean?\u2019\u201d", "comment": "tn Heb \u201cyour disgusting acts.\u201d This word is almost always used of idolatry or of the idols themselves. See BDB 1055 s.v. \u05e9\u05c1\u05b4\u05e7\u05bc\u05bb\u05d5\u05bc\u05e5 and Deut 29:17 and Jer 4:1; 7:30.
tn Heb \u201cWoe to you!\u201dsn See Jer 4:13, 31; 6:4; 10:19 for usage, and the notes on 4:13 and 10:19.
tn Heb \u201c[I have seen] your adulteries, your neighings, and your shameless prostitution.\u201d The meanings of the metaphorical references have been incorporated in the translation for the sake of clarity for readers of all backgrounds.sn The sentence is rhetorically loaded. It begins with three dangling objects of the verb all describing their adulterous relationship with the false gods under different figures and which are resumed later under the words \u201cyour disgusting acts.\u201d The Hebrew sentence reads: \u201cYour adulteries, your neighings, your shameful prostitution, upon the hills in the fields I have seen your disgusting acts.\u201d This sentence drips with explosive disgust at their adulterous betrayal.
tn Heb \u201cJerusalem.\u201d This word has been pulled up from the end of the verse to help make the transition. The words \u201cpeople of\u201d have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout."}, {"pk": 2844019, "translation": "NET", "book": 24, "chapter": 14, "verse": 1, "text": "The LORD spoke to Jeremiah about the drought.", "comment": "sn The form of Jer 14:1\u201315:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5\u201317 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God not the people (cf.14:1\u20136, 17\u201318). The prophet utters the petitions with statements of trust (14:7\u20139, 19\u201322) and the Lord answers not with oracles promising deliverance but promising doom (14:10; 15:1\u20139). In the course of giving the first oracle of doom, the Lord commands Jeremiah not to pray for the people (14:11\u201312) and Jeremiah tries to provide an excuse for their actions (14:13). The Lord responds to that with an oracle of doom on the false prophets (14:14\u201316).
sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22\u201324; Lev 26:18\u201320.
tn Heb \u201cThat which came [as] the word of the Lord to Jeremiah.\u201d The introductory formula here is a variation of that found in 7:1; 10:1; 11:1, i.e., \u201cThe word of the Lord which came to Jeremiah.\u201d The relative pronoun \u201cwhich\u201d (\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8, \u2019asher) actually precedes the noun it modifies. See BDB 82 s.v. \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 6.a for discussion and further examples."}, {"pk": 2844020, "translation": "NET", "book": 24, "chapter": 14, "verse": 2, "text": "\u201cThe people of Judah are in mourning. The people in her cities are pining away. They lie on the ground expressing their sorrow. Cries of distress come up to me from Jerusalem.", "comment": "tn Heb \u201cJudah mourns, its gates pine away, they are in mourning on the ground.\u201d There are several figures of speech involved here. The basic figure is that of personification where Judah and it cities are said to be in mourning. However, in the third line the figure is a little hard to sustain because \u201cthey\u201d are in mourning on the ground. That presses the imagination of most moderns a little too far. Hence the personification has been interpreted \u201cpeople of\u201d throughout. The term \u201cgates\u201d here is used as part for whole for the \u201ccities\u201d themselves as in several other passages in the OT (cf. BDB 1045 s.v. \u05e9\u05c1\u05b7\u05e2\u05b7\u05e8 2.b, c and see, e.g., Isa 14:31).
tn The words \u201cto me\u201d are not in the text. They are implicit from the fact that the Lord is speaking. They are supplied in the translation for clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844021, "translation": "NET", "book": 24, "chapter": 14, "verse": 3, "text": "The leading men of the cities send their servants for water. They go to the cisterns, but they do not find any water there. They return with their containers empty. Disappointed and dismayed, they bury their faces in their hands.", "comment": "tn Though the concept of \u201ccisterns\u201d is probably not familiar to some readers, it would be a mistake to translate this word as \u201cwell.\u201d Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rain water. The drought had exhausted all the water in the cisterns.
tn The word \u201ccontainers\u201d is a generic word in Hebrew = \u201cvessels.\u201d It would probably in this case involve water \u201cjars\u201d or \u201cjugs.\u201d But since in contemporary English one would normally associate those terms with smaller vessels, \u201ccontainers\u201d may be safer.
tn Heb \u201cthey cover their heads.\u201d Some of the English versions have gone wrong here because of the \u201cnormal\u201d use of the words translated here \u201cdisappointed\u201d and \u201cdismayed.\u201d They are regularly translated \u201cashamed\u201d and \u201cdisgraced, humiliated, dismayed\u201d elsewhere (see e.g., Jer 22:22); they are somewhat synonymous terms which are often parallel or combined. The key here, however, is the expression \u201cthey cover their heads\u201d which is used in 2 Sam 15:30 for the expression of grief. Moreover, the word translated here \u201cdisappointed\u201d (\u05d1\u05bc\u05d5\u05b9\u05e9\u05c1, bosh) is used that way several times. See for example Jer 12:13 and consult examples in BDB 101 s.v. \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 Qal.2. A very similar context with the same figure is found in Jer 2:36\u201337."}, {"pk": 2844022, "translation": "NET", "book": 24, "chapter": 14, "verse": 4, "text": "They are dismayed because the ground is cracked because there has been no rain in the land. The farmers, too, are dismayed and bury their faces in their hands.", "comment": "tn For the use of the verb \u201cis cracked\u201d here see BDB 369 s.v. \u05d7\u05b8\u05ea\u05b7\u05ea Qal.1 and compare the usage in Jer 51:56 where it refers to broken bows. The form is a relative clause without relative pronoun (cf., GKC 486-87 \u00a7155.f). The sentence as a whole is related to the preceding through a particle meaning \u201cbecause of\u201d or \u201con account of.\u201d Hence the subject and verb have been repeated to make the connection."}, {"pk": 2844023, "translation": "NET", "book": 24, "chapter": 14, "verse": 5, "text": "Even the doe abandons her newborn fawn in the field because there is no grass.", "comment": "tn Heb \u201cshe gives birth and abandons.\u201d"}, {"pk": 2844024, "translation": "NET", "book": 24, "chapter": 14, "verse": 6, "text": "Wild donkeys stand on the hilltops and pant for breath like jackals. Their eyes are strained looking for food, because there is none to be found.\u201d", "comment": "tn Heb \u201ctheir eyes are strained because there is no verdure.\u201d"}, {"pk": 2844025, "translation": "NET", "book": 24, "chapter": 14, "verse": 7, "text": "Then I said, \u201cO LORD, intervene for the honor of your name even though our sins speak out against us. Indeed, we have turned away from you many times. We have sinned against you.", "comment": "tn The words \u201cThen I said\u201d are not in the text. However, it cannot be a continuation of the Lord\u2019s speech and the people have consistently refused to acknowledge their sin. The fact that the prayer here and in vv. 19\u201322 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18\u20139:2). Here he takes up the petition part of the lament which often contains elements of confession of sin and statements of trust. In 14:1\u20136 God portrays to Jeremiah the people\u2019s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.
tn The Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.e) or concessive (BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by \u05d0\u05b4\u05dd (\u2019im).
tn Or \u201cbear witness against us,\u201d or \u201ccan be used as evidence against us,\u201d to keep the legal metaphor. Heb \u201ctestify against.\u201d
tn Heb \u201cAct for the sake of your name.\u201d The usage of \u201cact\u201d in this absolute, unqualified sense cf. BDB 794 s.v. \u05e2\u05b8\u05d5\u05b9\u05e9\u05c2\u05b8\u05d4 Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of \u201cfor the sake of your name\u201d compare the usage in Isa 48:9 and Ezek 20:9, 14."}, {"pk": 2844026, "translation": "NET", "book": 24, "chapter": 14, "verse": 8, "text": "You have been the object of Israel\u2019s hopes. You have saved them when they were in trouble. Why have you become like a resident foreigner in the land? Why have you become like a traveler who only stops in to spend the night?", "comment": "tn It would be a mistake to translate this word as \u201cstranger.\u201d This word (\u05d2\u05bc\u05b5\u05e8, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the Lord\u2019s land; they were but resident foreigners and tenants on it (Lev 25:23). Jeremiah\u2019s complaint here is particularly bold. For further information on the status of \u201cresident foreigners\u201d see IDB 4:397-99 s.v. \u201cSojourner.\u201d"}, {"pk": 2844027, "translation": "NET", "book": 24, "chapter": 14, "verse": 9, "text": "Why should you be like someone who is helpless, like a champion who cannot save anyone? You are indeed with us, and we belong to you. Do not abandon us!\u201d", "comment": "tn Heb \u201cmighty man, warrior.\u201d For this nuance see 1 Sam 17:51 where it parallels a technical term used of Goliath used earlier in 17:4, 23.
tn Heb \u201cYour name is called upon us.\u201d See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.
tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean \u201cconfused\u201d or \u201csurprised\u201d (cf., e.g., BDB 187 s.v. \u05d3\u05bc\u05b8\u05d4\u05b7\u05dd). However, the word has been found in a letter from the seventh century in a passage where it must mean something like \u201cbe helpless\u201d; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with.
tn Heb \u201cin our midst.\u201d"}, {"pk": 2844028, "translation": "NET", "book": 24, "chapter": 14, "verse": 10, "text": "Then the LORD spoke about these people. \u201cThey truly love to go astray. They cannot keep from running away from me. So I am not pleased with them. I will now call to mind the wrongs they have done and punish them for their sins.\u201d", "comment": "tn Heb \u201cThey do not restrain their feet.\u201d The idea of \u201caway from me\u201d is implicit in the context and is supplied in the translation for clarity.
tn Heb \u201cremember.\u201d
tn Heb \u201ctheir iniquities.\u201d
tn Heb \u201cThus said the Lord concerning this people.\u201dsn The Lord answers indirectly, speaking neither to Jeremiah directly nor to the people. Instead of an oracle of deliverance which was hoped for (cf. 2 Chr 20:14\u201317; Pss 12:5 [12:6 HT]; 60:6\u20138 [60:8\u201310 HT]) there is an oracle of doom.
tn It is difficult to be certain how the particle \u05db\u05bc\u05b5\u05df (ken, usually used for \u201cthus, so\u201d) is to be rendered here. BDB 485 s.v. \u05db\u05bc\u05b5\u05df 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 \u00a739.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if \u05db\u05bc\u05b4\u05d9 (ki) is not to be read (cf. BHS fn). \u201cTruly\u201d seemed the best way to render this idea in contemporary English."}, {"pk": 2844029, "translation": "NET", "book": 24, "chapter": 14, "verse": 11, "text": "Then the LORD said to me, \u201cDo not pray for good to come to these people!", "comment": "tn Heb \u201con behalf of these people for benefit.\u201d"}, {"pk": 2844030, "translation": "NET", "book": 24, "chapter": 14, "verse": 12, "text": "Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them. Instead, I will kill them through wars, famines, and plagues.\u201d", "comment": "tn Heb \u201cthrough sword, starvation, and plague.\u201dsn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23\u201326). These three occur together fourteen other times in the book of Jeremiah.
sn See 6:16\u201320 for parallels."}, {"pk": 2844031, "translation": "NET", "book": 24, "chapter": 14, "verse": 13, "text": "Then I said, \u201cOh, Lord GOD, look! The prophets are telling them that you said, \u2018You will not experience war or suffer famine. I will give you lasting peace and prosperity in this land.\u2019\u201d", "comment": "tn The words \u201cthat you said\u201d are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.
tn Heb \u201cYou will not see sword and you will not have starvation [or hunger].\u201d
tn Heb \u201cI will give you unfailing peace in this place.\u201d The translation opts for \u201cpeace and prosperity\u201d here for the word \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated \u201clasting\u201d (\u05d0\u05b1\u05de\u05b6\u05ea, \u2019emet) is a difficult to render here because it has broad uses: \u201ctruth, reliability, stability, steadfastness,\u201d etc. \u201cGuaranteed\u201d or \u201clasting\u201d seem to fit the context the best.
tn Heb \u201cLord Yahweh.\u201d The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
tn Heb \u201cBehold.\u201d See the translator\u2019s note on usage of this particle in 1:6."}, {"pk": 2844032, "translation": "NET", "book": 24, "chapter": 14, "verse": 14, "text": "Then the LORD said to me, \u201cThose prophets are prophesying lies while claiming my authority! I did not send them. I did not commission them. I did not speak to them. They are prophesying to these people false visions, worthless predictions, and the delusions of their own mind.", "comment": "tn Heb \u201cdivination and worthlessness.\u201d The noun \u201cworthlessness\u201d stands as a qualifying \u201cof\u201d phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by \u201cand\u201d with one serving as the qualifier of the other.sn The word translated \u201cpredictions\u201d here is really the word \u201cdivination.\u201d Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads: \u201cFalse vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.\u201d For the emphasis in the preceding sentence see the note there.
tn Heb \u201cFalsehood those prophets are prophesying in my name.\u201d In the OT, the \u201cname\u201d reflected the person\u2019s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone\u2019s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).
tn Heb \u201cI did not command them.\u201d Compare 1 Chr 22:12 for usage."}, {"pk": 2844033, "translation": "NET", "book": 24, "chapter": 14, "verse": 15, "text": "I did not send those prophets, though they claim to be prophesying in my name. They may be saying, \u2018No war or famine will happen in this land.\u2019 But I, the LORD, say this about them: \u2018War and starvation will kill those prophets.\u2019", "comment": "tn Heb \u201cThus says the Lord about.\u201d The first person construction has been used in the translation for better English style.
tn Heb \u201cThus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], \u2018Sword and famine\u2026\u2019, by sword and famine those prophets will be killed.\u201d This sentence has been restructured to conform to contemporary English style.sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, \u201cwar and famine,\u201d with the punishment that the Lord will inflict on them, i.e., \u201cwar and starvation [or famine].\u201d"}, {"pk": 2844034, "translation": "NET", "book": 24, "chapter": 14, "verse": 16, "text": "The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters. For I will pour out on them the destruction they deserve.\u201d", "comment": "tn Heb \u201ctheir evil.\u201d Hebrew words often include within them a polarity of cause and effect. Thus the word for \u201cevil\u201d includes both the concept of wickedness and the punishment for it. Other words that function this way are \u201ciniquity\u201d = \u201cguilt [of iniquity]\u201d = \u201cpunishment [for iniquity].\u201d Context determines which nuance is proper.
tn Heb \u201cAnd the people to whom they are prophesying will be thrown out into the streets of Jerusalem and there will not be anyone to bury them, they, their wives, and their sons and their daughters.\u201d This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844035, "translation": "NET", "book": 24, "chapter": 14, "verse": 17, "text": "\u201cTell these people this, Jeremiah: \u2018My eyes overflow with tears day and night without ceasing. For my people, my dear children, have suffered a crushing blow. They have suffered a serious wound.", "comment": "tn The word \u201cJeremiah\u201d is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
tn This is a poetic personification. To translate with the plural \u201cserious wounds\u201d might mislead some into thinking of literal wounds.sn Compare Jer 10:19 for a similar use of this metaphor.
tn Many of the English versions and commentaries render this an indirect or third person imperative, \u201cLet my eyes overflow\u2026\u201d because of the particle \u05d0\u05b7\u05dc (\u2019al) which introduces the phrase translated \u201cwithout ceasing\u201d (\u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05d3\u05b0\u05de\u05b6\u05d9\u05e0\u05b8\u05d4, \u2019al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 \u00a7109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1\u20136 above.sn Once again it is the Lord lamenting the plight of the people, now directed to them, not the people lamenting their plight to him. See 14:1\u20136 and the study notes on the introduction to this section and on 14:7.
tn Heb \u201cvirgin daughter, my people.\u201d The last noun here is appositional to the first two (genitive of apposition). Hence it is not \u2018literally\u2019 \u201cvirgin daughter of my people.\u201dsn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them."}, {"pk": 2844036, "translation": "NET", "book": 24, "chapter": 14, "verse": 18, "text": "If I go out into the countryside, I see those who have been killed in battle. If I go into the city, I see those who are sick because of starvation. For both prophet and priest go about their own business in the land without having any real understanding.\u2019\u201d", "comment": "tn The meaning of these last two lines is somewhat uncertain. The meaning of these two lines is debated because of the uncertainty of the meaning of the verb rendered \u201cgo about their business\u201d (\u05e1\u05b8\u05d7\u05b7\u05e8, sakhar) and the last phrase translated here \u201cwithout any real understanding.\u201d The verb in question most commonly occurs as a participle meaning \u201ctrader\u201d or \u201cmerchant\u201d (cf., e.g., Ezek 27:21, 36; Prov 31:14). It occurs as a finite verb elsewhere only in Gen 34:10, 21; 42:34 and there in a literal sense of \u201ctrading,\u201d \u201cdoing business.\u201d While the nuance is metaphorical here it need not extend to \u201cjourneying into\u201d (cf., e.g., BDB 695 s.v. \u05e1\u05b8\u05d7\u05b7\u05e8 Qal.1) and be seen as a reference to exile as is sometimes assumed. That seems at variance with the causal particle which introduces this clause, the tense of the verb, and the surrounding context. People are dying in the land (vv. 17\u201318a) not because prophet and priest have gone (the verb is the Hebrew perfect or past) into exile but because prophet and priest have no true knowledge of God or the situation. The clause translated here \u201cwithout having any real understanding\u201d (Heb \u201cand they do not know\u201d) is using the verb in the absolute sense indicated in BDB 394 s.v. \u05d9\u05b8\u05d3\u05b7\u05e2 Qal.5 and illustrated in Isa 1:3; 56:10. For a more thorough discussion of the issues one may consult W. McKane, Jeremiah (ICC), 1:330-31.sn For the \u201cbusiness\u201d of the prophets and priest see 2:8; 5:13; 6:13; 8:10. In the context it refers to the prophets prophesying lies (see vv. 13\u201315).
tn The word \u201cstarvation\u201d has been translated \u201cfamine\u201d elsewhere in this passage. It is the word which refers to hunger. The \u201cstarvation\u201d here may be war induced and not simply that which comes from famine per se. \u201cStarvation\u201d will cover both."}, {"pk": 2844037, "translation": "NET", "book": 24, "chapter": 14, "verse": 19, "text": "Then I said, \u201cLORD, have you completely rejected the nation of Judah? Do you despise the city of Zion? Why have you struck us with such force that we are beyond recovery? We hope for peace, but nothing good has come of it. We hope for a time of relief from our troubles, but experience terror.", "comment": "tn Heb \u201cdoes your soul despise.\u201d Here as in many places the word \u201csoul\u201d stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the \u201csoul\u201d in contexts such as this but of the person.sn There is probably a subtle allusion to the curses called down on the nation for failure to keep their covenant with God. The word used here is somewhat rare (\u05d2\u05bc\u05b8\u05e2\u05b7\u05dc, ga\u2019al). It is used of Israel\u2019s rejection of God\u2019s stipulations and of God\u2019s response to their rejection of him and his stipulations in Lev 26:11, 15, 30, 43\u201344. That the allusion is intended is probable when account is taken of the last line of v. 21.
tn The words, \u201cThen I said, \u2018Lord\u201d are not in the Hebrew text. It is obvious from the context that the Lord is addressee. The question of the identity of the speaker is the same as that raised in vv. 7\u20139 and the arguments set forth there are applicable here as well. Jeremiah is here identifying with the people and doing what they refuse to do, i.e., confess their sins and express their trust in him.
tn Heb \u201cWhy have you struck us and there is no healing for us.\u201d The statement involves poetic exaggeration (hyperbole) for rhetorical effect.
tn Heb \u201c[We hope] for a time of healing but behold terror.\u201dsn The last two lines of this verse are repeated word for word from 8:15. There they are spoken by the people."}, {"pk": 2844038, "translation": "NET", "book": 24, "chapter": 14, "verse": 20, "text": "LORD, we confess that we have been wicked. We confess that our ancestors have done wrong. We have indeed sinned against you.", "comment": "tn Heb \u201cWe acknowledge our wickedness [and] the iniquity of our [fore]fathers.\u201d For the use of the word \u201cknow\u201d to mean \u201cconfess,\u201d \u201cacknowledge\u201d cf. BDB 394 s.v. \u05d9\u05b8\u05d3\u05b7\u05e2, Qal.1.f and compare the usage in Jer 3:13.sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers see Ps 106.
tn This is another example of the intensive use of \u05db\u05bc\u05b4\u05d9 (ki). See BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.e."}, {"pk": 2844039, "translation": "NET", "book": 24, "chapter": 14, "verse": 21, "text": "For the honor of your name, do not treat Jerusalem with contempt. Do not treat with disdain the place where your glorious throne sits. Be mindful of your covenant with us. Do not break it!", "comment": "tn English versions quite commonly supply \u201cus\u201d as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: \u201cDo not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.\u201d This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether \u201cyour glorious throne\u201d refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.sn The place of God\u2019s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14\u201315 in the context of Sennacherib\u2019s attack on Jerusalem.
tn Heb \u201cRemember, do not break your covenant with us.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cFor the sake of your name.\u201d"}, {"pk": 2844040, "translation": "NET", "book": 24, "chapter": 14, "verse": 22, "text": "Do any of the worthless idols of the nations cause rain to fall? Do the skies themselves send showers? Is it not you, O Lord our God, who does this? So we put our hopes in you because you alone do all this.\u201d", "comment": "tn The word \u05d4\u05b6\u05d1\u05b6\u05dc (hevel), often translated \u201cvanities\u201d, is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.
tn The rhetorical negatives are balanced by a rhetorical positive.
tn Heb \u201cIs it not you, O Lord our God?\u201d The words \u201cwho does\u201d are supplied in the translation for English style."}, {"pk": 2844041, "translation": "NET", "book": 24, "chapter": 15, "verse": 1, "text": "Then the LORD said to me, \u201cEven if Moses and Samuel stood before me pleading for these people, I would not feel pity for them! Get them away from me! Tell them to go away!", "comment": "tn Heb \u201cmy soul would not be toward them.\u201d For the usage of \u201csoul\u201d presupposed here see BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 6 in the light of the complaints and petitions in Jeremiah\u2019s prayer in 14:19, 21.
tn Heb \u201cSend them away from my presence and let them go away.\u201d
tn The words \u201cpleading for\u201d have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. \u05e2\u05b8\u05de\u05b7\u05d3 Qal.1.a and compare usage in Gen 19:27, Deut 4:10.sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6\u20138 and see, e.g., Exod 32:11\u201314, 30\u201334; 1 Sam 7:5\u20139. The Lord is here rejecting Jeremiah\u2019s intercession on behalf of the people (14:19\u201322)."}, {"pk": 2844042, "translation": "NET", "book": 24, "chapter": 15, "verse": 2, "text": "If they ask you, \u2018Where should we go?\u2019 tell them the LORD says this: \u201cThose who are destined to die of disease will go to death by disease. Those who are destined to die in war will go to death in war. Those who are destined to die of starvation will go to death by starvation. Those who are destined to go into exile will go into exile.\u201d", "comment": "tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question \u201cWhere should we go?\u201d with four brief staccato-like expressions with a play on the preposition \u201cto\u201d: Heb \u201cWho to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.\u201d The word \u201cdeath\u201d here is commonly understood to be a poetic substitute for \u201cplague\u201d because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance \u201cstarvation\u201d rather than \u201cfamine\u201d has been chosen in the translation because the referents here are all things that accompany war."}, {"pk": 2844043, "translation": "NET", "book": 24, "chapter": 15, "verse": 3, "text": "\u201cI will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses.", "comment": "tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated \u201cpunish\u201d is often used that way (cf. BDB 823 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning \u201cover\u201d which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated \u201cdifferent ways\u201d normally refers to \u201cfamilies,\u201d \u201cclans,\u201d or \u201cguilds\u201d (cf. BDB 1046-47 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d7\u05b8\u05d4 for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the Lord consigns them. The Hebrew text reads: \u201cI will appoint over them four guilds, the sword to kill, the dogs to drag away, the birds of the skies and the beasts of the earth to devour and to destroy.\u201d"}, {"pk": 2844044, "translation": "NET", "book": 24, "chapter": 15, "verse": 4, "text": "I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah\u2019s son Manasseh, king of Judah, did in Jerusalem.\u201d", "comment": "tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.sn For similar statements see 2 Kgs 23:26; 24:3\u20134 and for a description of what Manasseh did see 2 Kgs 21:1\u201316. Manasseh was the leader, but they willingly followed (cf. 2 Kgs 21:9)."}, {"pk": 2844045, "translation": "NET", "book": 24, "chapter": 15, "verse": 5, "text": "The LORD cried out, \u201cWho in the world will have pity on you, Jerusalem? Who will grieve over you? Who will stop long enough to inquire about how you are doing?", "comment": "tn Heb \u201cturn aside.\u201d
tn Or \u201cabout your well-being\u201d; Heb \u201cabout your welfare\u201d (\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd, shalom).
tn The words, \u201cin the world\u201d are not in the text but are the translator\u2019s way of trying to indicate that this rhetorical question expects a negative answer.
tn The words \u201cThe Lord cried out\u201d are not in the text. However, they are necessary to show the shift in address between speaking to Jeremiah in vv. 1\u20134 about the people and addressing Jerusalem in vv. 5\u20136 and the shift back to the address to Jeremiah in vv. 7\u20139. The words \u201coracle of the Lord\u201d are, moreover, found at the beginning of v. 6."}, {"pk": 2844046, "translation": "NET", "book": 24, "chapter": 15, "verse": 6, "text": "I, the LORD, say: \u2018You people have deserted me! You keep turning your back on me.\u2019 So I have unleashed my power against you and have begun to destroy you. I have grown tired of feeling sorry for you!\u201d", "comment": "tn Heb \u201cyou are going backward.\u201d This is the only occurrence of this adverb with this verb. It is often used with another verb meaning \u201cturn backward\u201d (= abandon; Heb \u05e1\u05d5\u05bc\u05d2 [sug] in the Niphal). For examples see Jer 38:22; 46:5. The only other occurrence in Jeremiah has been in the unusual idiom in 7:24 where it was translated \u201cthey got worse and worse instead of better.\u201d That is how J. Bright (Jeremiah [AB], 109) translates it here. However it is translated, it has connotations of apostasy.
tn Heb \u201cstretched out my hand against you.\u201d For this idiom see notes on 6:12.
tn There is a difference of opinion on how the verbs here and in the following verses are to be rendered, whether past or future. KJV, NASB, NIV for example render them as future. ASV, RSV, TEV render them as past. NJPS has past here and future in vv. 7\u20139. This is perhaps the best solution. The imperfect + vav consecutive here responds to the perfect in the first line. The imperfects + vav consecutives followed by perfects in vv. 7\u20139 and concluded by an imperfect in v. 9 pick up the perfects + vav (\u05d5) consecutives in vv. 3\u20134. Verses 7-9 are further development of the theme in vv. 1\u20134. Verses 5-6 have been an apostrophe or a turning aside to address Jerusalem directly. For a somewhat similar alternation of the tenses see Isa 5:14\u201317 and consult GKC 329-30 \u00a7111.w. One could of course argue that the imperfects + vav consecutive in vv. 7\u20139 continue the imperfect + vav consecutive here. In this case, vv. 7\u20139 are not a continuation of the oracle of doom but another lament by God (cf. 14:1\u20136, 17\u201318).
tn Heb \u201coracle of the Lord.\u201d In the original text this phrase is found between \u201cyou have deserted me\u201d and \u201cyou keep turning your back on me.\u201d It is put at the beginning and converted to first person for sake of English style and clarity.
sn It is difficult to be sure what intertextual connections are intended by the author in his use of vocabulary. The Hebrew word translated \u201cgrown tired\u201d is not very common. It has been used twice before. In 9:5\u20136b where it refers to the people being unable to repent and in 6:11 where it refers to Jeremiah being tired or unable to hold back his anger because of that inability. Now God too has worn out his patience with them (cf. Isa 7:13)."}, {"pk": 2844047, "translation": "NET", "book": 24, "chapter": 15, "verse": 7, "text": "The LORD continued, \u201cIn every town in the land I will purge them like straw blown away by the wind. I will destroy my people. I will kill off their children. I will do so because they did not change their behavior.", "comment": "tn The words \u201cThe Lord continued\u201d are not in the text. They have been supplied in the translation to show the shift back to talking about the people instead of addressing them. The obvious speaker is the Lord; the likely listener is Jeremiah as in vv. 1\u20134.
tn Heb \u201cI have winnowed them with a winnowing fork in the gates of the land.\u201d The word \u201cgates\u201d is here being used figuratively for the cities, the part for the whole. See 14:2 and the notes there.sn Like straw blown away by the wind. A figurative use of the process of winnowing is referred to here. Winnowing was the process whereby a mixture of grain and straw was thrown up into the wind to separate the grain from the straw and the husks. The best description of the major steps in threshing and winnowing grain in the Bible is seen in another figurative passage in Isa 41:15\u201316.
tn Or \u201cdid not repent of their wicked ways\u201d; Heb \u201cThey did not turn back from their ways.\u201d There is no casual particle here (either \u05db\u05bc\u05b4\u05d9 [ki], which is more formally casual, or \u05d5\u05b0 [v\u00ff], which sometimes introduces casual circumstantial clauses). The causal idea is furnished by the connection of ideas. If the verbs throughout this section are treated as pasts and this section seen as a lament, then the clause could be sequential: \u201cbut they still did not turn\u2026\u201d"}, {"pk": 2844048, "translation": "NET", "book": 24, "chapter": 15, "verse": 8, "text": "Their widows will become in my sight more numerous than the grains of sand on the seashores. At noontime I will bring a destroyer against the mothers of their young men. I will cause anguish and terror to fall suddenly upon them.", "comment": "tn This word is used only here and in Hos 11:9. It is related to the root meaning \u201cto rouse\u201d (so BDB 735 s.v. I \u05e2\u05b4\u05d9\u05e8). Here it refers to the excitement or agitation caused by terror. In Hos 11:9 it refers to the excitement or arousal of anger.
tn The \u201cthem\u201d in the Hebrew text is feminine referring to the mothers.
tn Heb \u201cto me.\u201d BDB 513 s.v. \u05dc 5.a(d) compares the usage of the preposition \u201cto\u201d here to that in Jonah 3:3, \u201cNineveh was a very great city to God [in God\u2019s estimation].\u201d The NEB/REB interpret as though it were the agent after a passive verb, \u201cI have made widows more numerous.\u201d Most English versions ignore it. The present translation follows BDB though the emphasis on God\u2019s agency has been strong in the passage.
tn The translation of this line is a little uncertain because of the double prepositional phrase which is not represented in this translation or most of the others. The Hebrew text reads: \u201cI will bring in to them, against mother of young men, a destroyer at noon time.\u201d Many commentaries delete the phrase with the Greek text. If the preposition read \u201cagainst\u201d like the following one this would be a case of apposition of nearer definition. There is some evidence of that in the Targum and the Syriac according to BHS. Both nouns \u201cmothers\u201d and \u201cyoung men\u201d are translated as plural here though they are singular; they are treated by most as collectives. It would be tempting to translate these two lines \u201cIn broad daylight I have brought destroyers against the mothers of her fallen young men.\u201d But this may be too interpretive. In the light of 6:4, noontime was a good time to attack. NJPS has \u201cI will bring against them \u2013 young men and mothers together \u2013 \u2026.\u201d In this case \u201cmother\u201d and \u201cyoung men\u201d would be a case of asyndetic coordination."}, {"pk": 2844049, "translation": "NET", "book": 24, "chapter": 15, "verse": 9, "text": "The mother who had seven children will grow faint. All the breath will go out of her. Her pride and joy will be taken from her in the prime of their life. It will seem as if the sun had set while it was still day. She will suffer shame and humiliation. I will cause any of them who are still left alive to be killed in war by the onslaughts of their enemies,\u201d says the LORD.", "comment": "tn Heb \u201cwho gave birth to seven.\u201dsn To have seven children was considered a blessing and a source of pride and honor (Ruth 4:15; 1 Sam 2:5).
tn Heb \u201cI will deliver those of them that survive to the sword before their enemies.\u201d The referent of \u201cthem\u201d is ambiguous. Does it refer to the children of the widow (nearer context) or the people themselves (more remote context, v. 7)? Perhaps it was meant to include both. Verse seven spoke of the destruction of the people and the killing off of the children.
sn She has lost her position of honor and the source of her pride. For the concepts here see 1 Sam 2:5.
tn Heb \u201cHer sun went down while it was still day.\u201dsn The sun was the source of light and hence has associations with life, prosperity, health, and blessing. The premature setting of the sun which brought these seems apropos as metaphor for the loss of her children which were not only a source of joy, help, and honor. Two references where \u201csun\u201d is used figuratively, Ps 84:11 (84:12 HT) and Mal 4:2, may be helpful here.
tn The meaning of this line is debated. Some understand this line to mean \u201cshe has breathed out her life\u201d (cf., e.g., BDB 656 s.v. \u05e0\u05b8\u05e4\u05b7\u05d7 and 656 s.v. \u05b6\u05e0\u05e4\u05b6\u05e9\u05c1 1.c). However, as several commentaries have noted (e.g., W. McKane, Jeremiah [ICC], 1:341; J. Bright, Jeremiah [AB], 109) it makes little sense to talk about her suffering shame and embarrassment if she has breathed her last. Both the Greek and Latin versions understand \u201csoul\u201d not as the object but as the subject and the idea being one of fainting under despair. This idea seems likely in light of the parallelism. Bright suggests the phrase means either \u201cshe gasped out her breath\u201d or \u201cher throat gasped.\u201d The former is more likely. One might also render \u201cshe fainted dead away,\u201d but that idiom might not be familiar to all readers."}, {"pk": 2844050, "translation": "NET", "book": 24, "chapter": 15, "verse": 10, "text": "I said, \u201cOh, mother, how I regret that you ever gave birth to me! I am always starting arguments and quarrels with the people of this land. I have not lent money to anyone and I have not borrowed from anyone. Yet all of these people are treating me with contempt.\u201d", "comment": "tn The words \u201cI said\u201d are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker.
tc The translation follows the almost universally agreed upon correction of the MT. Instead of reading \u05db\u05bc\u05bb\u05dc\u05bc\u05b9\u05d4 \u05de\u05b0\u05e7\u05b7\u05dc\u05b0\u05dc\u05b7\u05d5\u05e0\u05b4\u05d9 (kulloh m\u00ffqallavni, \u201call of him is cursing me\u201d) as the Masoretes proposed (Qere) one should read \u05e7\u05b4\u05dc\u05b0\u05dc\u05d5\u05bc\u05e0\u05b4\u05d9 (qilluni) with the written text (Kethib) and redivide and repoint with the suggestion in BHS \u05db\u05bc\u05bb\u05dc\u05bc\u05b0\u05d4\u05b6\u05dd (qull\u00ffhem, \u201call of them are cursing me\u201d).
tn Heb \u201cA man of strife and a man of contention with all the land.\u201d The \u201cof\u201d relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God\u2019s covenant messenger charging people with wrong doing he has instigated counterarguments and stirred about strife and contention against him.
tn Heb \u201cWoe to me, my mother.\u201d See the comments on 4:13 and 10:19."}, {"pk": 2844051, "translation": "NET", "book": 24, "chapter": 15, "verse": 11, "text": "The LORD said, \u201cJerusalem, I will surely send you away for your own good. I will surely bring the enemy upon you in a time of trouble and distress.", "comment": "tn \u201cSurely\u201d represents a construct in Hebrew that indicates a strong oath of affirmation. Cf. BDB 50 s.v. \u05d0\u05b4\u05dd 1.b(2) and compare usage in 2 Kgs 9:26.
tn The word \u201cJerusalem\u201d is not in the text. It is supplied in the translation for clarity to identify the referent of \u201cyou.\u201d A comparison of three or four English versions will show how difficult this verse is to interpret. The primary difficulty is with the meaning of the verb rendered here as \u201cI will surely send you out [\u05e9\u05c1\u05b5\u05e8\u05b4\u05d5\u05ea\u05b4\u05da\u05b8, sherivtikha].\u201d The text and the meaning of the word are debated (for a rather full discussion see W. L. Holladay, Jeremiah [Hermeneia], 1:446-47, n. b-b). Tied up with that is the meaning of the verb in the second line and the identification of who the speaker and addressee are. One of two approaches are usually followed. Some follow the Greek version which has Jeremiah speaking and supporting his complaint that he has been faithful. In this case the word \u201csaid\u201d is left out, the difficult verb is taken to mean \u201cI have served you\u201d (\u05e9\u05c1\u05b5\u05e8\u05b7\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 [sheratikha] from \u05e9\u05c1\u05b8\u05e8\u05b7\u05ea [sharat; BDB 1058 s.v. \u05e9\u05c1\u05b8\u05e8\u05b7\u05ea]) and the parallel verb means \u201cI have made intercession for my enemies.\u201d The second tack is to suppose that God is speaking and is promising Jeremiah deliverance from his detractors. In this case the troublesome word is taken to mean \u201cdeliver\u201d (cf. BDB 1056 s.v. I \u05e9\u05c1\u05b8\u05e8\u05b8\u05d4), \u201cstrengthen\u201d (see BDB\u2019s discussion) or read as a noun \u201cremnant\u201d (\u05e9\u05c1\u05b5\u05e8\u05b4\u05d9\u05ea\u05b0\u05da\u05b8 = \u05e9\u05c1\u05b0\u05d0\u05b5\u05e8\u05b4\u05d9\u05ea\u05b0\u05da\u05b8 [sheritekha = sh\u00ff\u2019eritekha]; again see BDB\u2019s discussion). In this case the parallel verb is taken to mean \u201cI will cause your enemies to entreat you,\u201d a meaning it has nowhere else. Both of these approaches are probably wrong. The Greek text is the only evidence for leaving out \u201csaid.\u201d The problem with making Jeremiah the addressee is twofold. First, the word \u201cenemy\u201d is never used in the book of Jeremiah\u2019s foes, always of political enemies. Second, and more troublesome, one must assume a shift in the addressee between v. 11 and vv.13\u201314 or assume that the whole is addressed. The latter would be odd if he is promised deliverance from his detractors only to be delivered to captivity. If, however, one assumes that the whole is addressed to Jerusalem, there is no such problem. A check of earlier chapters will show that the second masculine pronoun is used for Judah/Jerusalem in 2:28\u201329; 4:1\u20132; 5:17\u201318; 11:13. In 2:28-28 and 4:1\u20132 the same shift from second singular to second plural takes place as does here in vv. 13\u201314. Moreover, vv. 13\u201314 continue much of the same vocabulary and is addressed to Jerusalem. The approach followed here is similar to that taken in REB except \u201cfor good\u201d is taken in the way it is always used rather to mean \u201cutterly.\u201d The nuance suggested by BDB 1056 s.v. I \u05e9\u05c1\u05b8\u05e8\u05b8\u05d4 is assumed and the meaning of the parallel verb is assumed to be similar to that in Isa 53:6 (see BDB 803 s.v. \u05e4\u05bc\u05b8\u05d2\u05b7\u05e2 Hiph.1). The MT is retained with demonstrable meanings. For the concept of \u201cfor good\u201d see Jer 24:5\u20136. This assumes that the ultimate goal of God\u2019s discipline is here announced.sn The Lord interrupts Jeremiah\u2019s complaint with a word for Jerusalem. Compare a similar interruption in discussion with Jeremiah in vv. 5\u20136."}, {"pk": 2844052, "translation": "NET", "book": 24, "chapter": 15, "verse": 12, "text": "Can you people who are like iron and bronze break that iron fist from the north?", "comment": "tn Or \u201cCan iron and bronze break iron from the north?\u201d The question is rhetorical and expects a negative answer. The translation and meaning of this verse are debated. See note for further details. The two main difficulties here involve the relation of words to one another and the obscure allusion to iron from the north. To translate \u201cliterally\u201d is difficult since one does not know whether \u201ciron\u201d is subject of \u201cbreak\u201d or object of an impersonal verb. Likewise, the dangling \u201cand bronze\u201d fits poorly with either understanding. Options: \u201cCan iron break iron from the north and bronze?\u201d Or \u201cCan one break iron, even iron from the north and bronze.\u201d This last is commonly opted for by translators and interpreters, but why add \u201cand bronze\u201d at the end? And what does \u201ciron from the north\u201d refer to? A long history of interpretation relates it to the foe from the north (see already 1:14; 4:6; 6:1; 13:20). The translation follows the lead of NRSV and takes \u201cand bronze\u201d as a compound subject. I have no ready parallels for this syntax but the reference to \u201cfrom the north\u201d and the comparison to the stubbornness of the unrepentant people to bronze and iron in 6:28 suggests a possible figurative allusion. There is no evidence in the Bible that Israel knew about a special kind of steel like iron from the Black Sea mentioned in later Greek sources. The word \u201cfist\u201d is supplied in the translation to try to give some hint that it refers to a hostile force.sn Compare Isa 10:5\u20136 for the idea here."}, {"pk": 2844053, "translation": "NET", "book": 24, "chapter": 15, "verse": 13, "text": "I will give away your wealth and your treasures as plunder. I will give it away free of charge for the sins you have committed throughout your land."}, {"pk": 2844054, "translation": "NET", "book": 24, "chapter": 15, "verse": 14, "text": "I will make you serve your enemies in a land that you know nothing about. For my anger is like a fire that will burn against you.\u201d", "comment": "tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read \u201cI will cause the enemy to pass through a land.\u201d The difference in the reading is between one Hebrew letter, a dalet (\u05d3) and a resh (\u05e8)."}, {"pk": 2844055, "translation": "NET", "book": 24, "chapter": 15, "verse": 15, "text": "I said, \u201cLORD, you know how I suffer. Take thought of me and care for me. Pay back for me those who have been persecuting me. Do not be so patient with them that you allow them to kill me. Be mindful of how I have put up with their insults for your sake.", "comment": "tn The words \u201cI said\u201d are not in the text. They are supplied in the translation for clarity to mark the shift from the Lord speaking to Jerusalem, to Jeremiah speaking to God.
tn The words \u201chow I suffer\u201d are not in the text but are implicit from the continuation. They are supplied in the translation for clarity. Jeremiah is not saying \u201cyou are all knowing.\u201d"}, {"pk": 2844056, "translation": "NET", "book": 24, "chapter": 15, "verse": 16, "text": "As your words came to me I drank them in, and they filled my heart with joy and happiness because I belong to you.", "comment": "sn Heb \u201cYour words were found and I ate them.\u201d This along with Ezek 2:8\u20133:3 is a poetic picture of inspiration. The prophet accepted them, assimilated them, and made them such a part of himself that he spoke with complete assurance what he knew were God\u2019s words.
tn Heb \u201cYour name is called upon me.\u201dsn See Jer 14:9 where this idiom is applied to Israel as a whole and Jer 7:10 where it is applied to the temple. For discussion cf. notes on 7:10."}, {"pk": 2844057, "translation": "NET", "book": 24, "chapter": 15, "verse": 17, "text": "I did not spend my time in the company of other people, laughing and having a good time. I stayed to myself because I felt obligated to you and because I was filled with anger at what they had done.", "comment": "tn Heb \u201cbecause of your hand.\u201d"}, {"pk": 2844058, "translation": "NET", "book": 24, "chapter": 15, "verse": 18, "text": "Why must I continually suffer such painful anguish? Why must I endure the sting of their insults like an incurable wound? Will you let me down when I need you like a brook one goes to for water, but that cannot be relied on?\u201d", "comment": "tn Heb \u201cWill you be to me like a deceptive (brook), like waters which do not last [or are not reliable].\u201dsn Jeremiah is speaking of the stream beds or wadis which fill with water after the spring rains but often dry up in the summer time. A fuller picture is painted in Job 6:14\u201321. This contrasts with the earlier metaphor that God had used of himself in Jer 2:13."}, {"pk": 2844059, "translation": "NET", "book": 24, "chapter": 15, "verse": 19, "text": "Because of this, the LORD said, \u201cYou must repent of such words and thoughts! If you do, I will restore you to the privilege of serving me. If you say what is worthwhile instead of what is worthless, I will again allow you to be my spokesman. They must become as you have been. You must not become like them.", "comment": "tn Heb \u201cIf you return [ = repent], I will restore [more literally, \u2018cause you to return\u2019] that you may stand before me.\u201d For the idiom of \u201cstanding before\u201d in the sense of serving see BDB 764 s.v. \u05e2\u05b8\u05de\u05b7\u05d3 Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8.
tn Heb \u201cSo the Lord said thus.\u201d
tn Heb \u201cyou shall be as my mouth.\u201dsn For the classic statement of the prophet as God\u2019s \u201cmouth/mouthpiece,\u201d = \u201cspokesman,\u201d see Exod 4:15\u201316; 7:1\u20132.
tn Heb \u201cThey must turn/return to you and you must not turn/return to them.\u201dsn Once again the root \u201creturn\u201d (\u05e9\u05c1\u05d5\u05bc\u05d1, shuv) is being played on as in 3:1\u20134:4. See the threefold call to repentance in 3:12, 14, 22. The verb is used here four times \u201crepent,\u201d \u201crestore,\u201d and \u201cbecome\u201d twice. He is to serve as a model of repentance, not an imitator of their apostasy. In accusing God of being unreliable he was coming dangerously close to their kind of behavior."}, {"pk": 2844060, "translation": "NET", "book": 24, "chapter": 15, "verse": 20, "text": "I will make you as strong as a wall to these people, a fortified wall of bronze. They will attack you, but they will not be able to overcome you. For I will be with you to rescue you and deliver you,\u201d says the LORD.", "comment": "sn See 1:18. The Lord renews his promise of protection and reiterates his call to Jeremiah."}, {"pk": 2844061, "translation": "NET", "book": 24, "chapter": 15, "verse": 21, "text": "\u201cI will deliver you from the power of the wicked. I will free you from the clutches of violent people.\u201d"}, {"pk": 2844062, "translation": "NET", "book": 24, "chapter": 16, "verse": 1, "text": "The LORD said to me,"}, {"pk": 2844063, "translation": "NET", "book": 24, "chapter": 16, "verse": 2, "text": "\u201cDo not get married and do not have children here in this land."}, {"pk": 2844064, "translation": "NET", "book": 24, "chapter": 16, "verse": 3, "text": "For I, the LORD, tell you what will happen to the children who are born here in this land and to the men and women who are their mothers and fathers.", "comment": "tn Heb \u201cFor thus says the Lord concerning\u2026\u201d
tn Heb \u201cThus says the Lord concerning the sons and daughters who are born in the place and concerning their mothers who give them birth and their fathers who fathered them in this land.\u201d"}, {"pk": 2844065, "translation": "NET", "book": 24, "chapter": 16, "verse": 4, "text": "They will die of deadly diseases. No one will mourn for them. They will not be buried. Their dead bodies will lie like manure spread on the ground. They will be killed in war or die of starvation. Their corpses will be food for the birds and wild animals."}, {"pk": 2844066, "translation": "NET", "book": 24, "chapter": 16, "verse": 5, "text": "\u201cMoreover I, the LORD, tell you: \u2018Do not go into a house where they are having a funeral meal. Do not go there to mourn and express your sorrow for them. For I have stopped showing them my good favor, my love, and my compassion. I, the LORD, so affirm it!", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cmy peace.\u201d The Hebrew word \u05e9\u05c1\u05b0\u05dc\u05d5\u05b9\u05de\u05b4\u05d9 (sh\u00fflomi) can be translated \u201cpeace, prosperity\u201d or \u201cwell-being\u201d (referring to wholeness or health of body and soul).
tn Heb \u201cFor thus says the Lord\u2026\u201d"}, {"pk": 2844067, "translation": "NET", "book": 24, "chapter": 16, "verse": 6, "text": "Rich and poor alike will die in this land. They will not be buried or mourned. People will not cut their bodies or shave off their hair to show their grief for them.", "comment": "sn These were apparently pagan customs associated with mourning (Isa 15:2; Jer 47:5) which were forbidden in Israel (Lev 19:8; 21:5) but apparently practiced anyway (Jer 41:5)."}, {"pk": 2844068, "translation": "NET", "book": 24, "chapter": 16, "verse": 7, "text": "No one will take any food to those who mourn for the dead to comfort them. No one will give them any wine to drink to console them for the loss of their father or mother."}, {"pk": 2844069, "translation": "NET", "book": 24, "chapter": 16, "verse": 8, "text": "\u201c\u2018Do not go to a house where people are feasting and sit down to eat and drink with them either."}, {"pk": 2844070, "translation": "NET", "book": 24, "chapter": 16, "verse": 9, "text": "For I, the LORD God of Israel who rules over all, tell you what will happen. I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in this land. You and the rest of the people will live to see this happen.\u2019\u201d", "comment": "tn Heb \u201cFor thus says Yahweh of armies the God of Israel.\u201d The introductory formula which appears three times in vv. 1\u20139 (vv. 1, 3, 5) has been recast for smoother English style.sn For the title \u201cthe Lord God of Israel who rules over all\u201d see 7:3 and the study note on 2:19.
tn Heb \u201cbefore your eyes and in your days.\u201d The pronouns are plural including others than Jeremiah."}, {"pk": 2844071, "translation": "NET", "book": 24, "chapter": 16, "verse": 10, "text": "\u201cWhen you tell these people about all this, they will undoubtedly ask you, \u2018Why has the LORD threatened us with such great disaster? What wrong have we done? What sin have we done to offend the LORD our God?\u2019", "comment": "tn Heb \u201call these words/things.\u201dsn The actions of the prophet would undoubtedly elicit questions about his behavior and he would have occasion to explain the reason."}, {"pk": 2844072, "translation": "NET", "book": 24, "chapter": 16, "verse": 11, "text": "Then tell them that the LORD says, \u2018It is because your ancestors rejected me and paid allegiance to other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law.", "comment": "tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula \u201csays the Lord (Heb \u2018oracle of the Lord\u2019)\u201d which occurs after \u201cYour fathers abandoned me.\u201d In Hebrew the two sentences read: \u201cWhen you tell them these things and they say, \u2018\u2026\u2019, then tell them, \u2018Because your ancestors abandoned me,\u2019 oracle of the Lord.\u201d
tn Heb \u201cfathers\u201d (also in vv. 12, 13, 15, 19).
tn Heb \u201cfollowed after.\u201d See the translator\u2019s note at 2:5 for the explanation of the idiom.
tn Heb \u201cBut me they have abandoned and my law they have not kept.\u201d The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural."}, {"pk": 2844073, "translation": "NET", "book": 24, "chapter": 16, "verse": 12, "text": "And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me.", "comment": "sn For the argumentation here compare Jer 7:23\u201326."}, {"pk": 2844074, "translation": "NET", "book": 24, "chapter": 16, "verse": 13, "text": "So I will throw you out of this land into a land that neither you nor your ancestors have ever known. There you must worship other gods day and night, for I will show you no mercy.\u2019\u201d"}, {"pk": 2844075, "translation": "NET", "book": 24, "chapter": 16, "verse": 14, "text": "Yet I, the LORD, say: \u201cA new time will certainly come. People now affirm their oaths with \u2018I swear as surely as the LORD lives who delivered the people of Israel out of Egypt.\u2019", "comment": "tn The particle translated here \u201cYet\u201d (\u05dc\u05b8\u05db\u05b5\u05df, lakhen) is regularly translated \u201cSo\u201d or \u201cTherefore\u201d and introduces a consequence. However, in a few cases it introduces a contrasting set of conditions. Compare its use in Judg 11:8; Jer 48:12; 49:2; 51:52; and Hos 2:14 (2:16 HT).
tn Heb \u201cBehold the days are coming.\u201d
tn Heb \u201cOracle of the Lord.\u201d The Lord has been speaking; the first person has been utilized in translation to avoid a shift which might create confusion."}, {"pk": 2844076, "translation": "NET", "book": 24, "chapter": 16, "verse": 15, "text": "But in that time they will affirm them with \u2018I swear as surely as the LORD lives who delivered the people of Israel from the land of the north and from all the other lands where he had banished them.\u2019 At that time I will bring them back to the land I gave their ancestors.\u201d", "comment": "tn These two verses which constitute one long sentence with compound, complex subordinations has been broken up for sake of English style. It reads, \u201cTherefore, behold the days are coming, says the Lord [Heb \u2018oracle of the Lord\u2019] and it will not be said any longer, \u2018By the life of the Lord who\u2026Egypt\u2019 but \u2018by the life of the Lord who\u2026\u2019 and I will bring them back\u2026.\u201d"}, {"pk": 2844077, "translation": "NET", "book": 24, "chapter": 16, "verse": 16, "text": "But for now I, the LORD, say: \u201cI will send many enemies who will catch these people like fishermen. After that I will send others who will hunt them out like hunters from all the mountains, all the hills, and the crevices in the rocks.", "comment": "tn Heb \u201cBehold I am about to send for many fishermen and they will catch them. And after that I will send for many hunters and they will hunt them from every mountain and from every hill and from the cracks in the rocks.\u201dsn The picture of rounding up the population for destruction and exile is also seen in Amos 4:2 and Hab 1:14\u201317.
tn Heb \u201cOracle of the Lord.\u201d The Lord has been speaking; the first person has been utilized in translation to avoid a shift which might create confusion."}, {"pk": 2844078, "translation": "NET", "book": 24, "chapter": 16, "verse": 17, "text": "For I see everything they do. Their wicked ways are not hidden from me. Their sin is not hidden away where I cannot see it.", "comment": "tn Heb \u201cFor my eyes are upon all their ways. They are not hidden from before me. And their sin is not hidden away from before my eyes.\u201d"}, {"pk": 2844079, "translation": "NET", "book": 24, "chapter": 16, "verse": 18, "text": "Before I restore them I will punish them in full for their sins and the wrongs they have done. For they have polluted my land with the lifeless statues of their disgusting idols. They have filled the land I have claimed as my own with their detestable idols.\u201d", "comment": "tn Heb \u201cFirst.\u201d Many English versions and commentaries delete this word because it is missing from the Greek version and is considered a gloss added by a postexilic editor who is said to be responsible also for vv. 14\u201316. This is not the place to resolve issues of authorship and date. It is the task of the translator to translate the \u201coriginal\u201d which in this case is the MT supported by the other versions. The word here refers to order in rank or order of events. Compare Gen 38:28; 1 Kgs 18:25. Here allusion is made to the restoration previously mentioned. First in order of events is the punishment of destruction and exile, then restoration.
tn Heb \u201cmy inheritance.\u201dsn For earlier references to the term used here see Jer 2:7 where it applies as here to the land, Jer 10:16; 12:8\u20139 where it applies to the people, and Jer 12:7 where it applies to the temple.
tn Many of the English versions take \u201clifeless statues of their detestable idols\u201d with \u201cfilled\u201d as a compound object. This follows the Masoretic punctuation but violates usage. The verb \u201cfill\u201d never takes an object preceded by the preposition \u05d1\u05bc\u05b0 (bet).
tn Heb \u201cdouble.\u201d However, usage in Deut 15:18 and probably Isa 40:2 argues for \u201cfull compensation.\u201d This is supported also by usage in a tablet from Alalakh in Syria. See P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1\u201325 (WBC), 218, for bibliography."}, {"pk": 2844080, "translation": "NET", "book": 24, "chapter": 16, "verse": 19, "text": "Then I said, \u201cLORD, you give me strength and protect me. You are the one I can run to for safety when I am in trouble. Nations from all over the earth will come to you and say, \u2018Our ancestors had nothing but false gods \u2014 worthless idols that could not help them at all.", "comment": "tn The words \u201cThen I said\u201d are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah\u2019s response to God\u2019s condemnation of the people of Judah\u2019s idolatry in chapter 10 (note especially vv. 6\u201316).
tn Heb \u201cO Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.
tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb \u201cOnly falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.\u201dsn This passage offers some rather forceful contrasts. The Lord is Jeremiah\u2019s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all."}, {"pk": 2844081, "translation": "NET", "book": 24, "chapter": 16, "verse": 20, "text": "Can people make their own gods? No, what they make are not gods at all.\u201d", "comment": "tn Heb \u201cand they are \u2018no gods.\u2019\u201d For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18 and see BDB 519 s.v. \u05dc\u05b9\u05d0 1.b(b)."}, {"pk": 2844082, "translation": "NET", "book": 24, "chapter": 16, "verse": 21, "text": "The LORD said, \u201cSo I will now let this wicked people know \u2014 I will let them know my mighty power in judgment. Then they will know that my name is the LORD.\u201d", "comment": "tn The words \u201cThe Lord said\u201d are not in the text. However, it is obvious that he is the speaker. These words are supplied in the translation for clarity.
tn Or \u201cSo I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the Lord.\u201dtn There is a decided ambiguity in this text about the identity of the pronoun \u201cthem.\u201d Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of \u201chand\u201d (translated here \u201cpower\u201d) in 6:12; 15:6 and later 21:5 and especially the threatening motif of \u201cat this time\u201d (or \u201cnow\u201d) in 10:18 suggest that the \u201cSo\u201d goes back logically to vv. 16\u201318, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the Lord as the result of the present (\u201cat this time\u201d) display of his power in judgment than that the idolaters will at some later (cf. Isa 2:2\u20134 for possible parallel) time. There has been a decided emphasis that the people of Israel do not \u201cknow\u201d him (cf. 2:8; 4:22; 9:3, 6). Now they will, but in a way they did not wish to. There is probably an allusion (and an ironic reversal) here to Exod 3:13\u201315; 34:5\u20137. They have presumed upon his graciousness and forgotten that his name not only involves being with them to help but being against them to punish sin. Even if the alternate translation is followed the reference is still to God\u2019s mighty power made known in judging the wicked Judeans. The words \u201cpower\u201d and \u201cmight\u201d are an example of hendiadys in which two nouns joined by \u201cand\u201d in which one modifies the other."}, {"pk": 2844083, "translation": "NET", "book": 24, "chapter": 17, "verse": 1, "text": "The sin of Judah is engraved with an iron chisel on their stone-hard hearts. It is inscribed with a diamond point on the horns of their altars.", "comment": "tn The adjective \u201cstone-hard\u201d is not in the Hebrew text. It is implicit in the metaphor and is supplied in the translation for clarity. Cf. Ezek 11:19; 36:26; and Job 19:24 for the figure.
tn This verse has been restructured for the sake of the English poetry: Heb \u201cThe sin of Judah is engraved [or written] with an iron pen, inscribed with a point of a diamond [or adamant] upon the tablet of their hearts and on the horns of their altars.\u201dsn There is biting sarcasm involved in the use of the figures here. The law was inscribed on the tablets of stone by the \u201cfinger\u201d of God (Exod 31:18; 32:16). Later under the new covenant it would be written on their hearts (Jer 31:33). Blood was to be applied to the horns of the altar in offering the sin offering (cf., e.g., Lev 4:7, 18, 25, 20) and on the bronze altar to cleanse it from sin on the Day of Atonement (Lev 16:18). Here their sins are engraved (permanently written, cf. Job 19:24) on their hearts (i.e., control their thoughts and actions) and on their altars (permanently polluting them).
tn The chapter division which was not a part of the original text but was added in the middle ages obscures the fact that there is no new speech here. The division may have resulted from the faulty identification of the \u201cthem\u201d in the preceding verse. See the translator\u2019s note on that verse.
tn Heb \u201cadamant.\u201d The word \u201cdiamond\u201d is an accommodation to modern times. There is no evidence that diamond was known in ancient times. This hard stone (perhaps emery) became metaphorical for hardness; see Ezek 3:9 and Zech 7:12. For discussion see W. E. Staples, \u201cAdamant,\u201d IDB 1:45."}, {"pk": 2844084, "translation": "NET", "book": 24, "chapter": 17, "verse": 2, "text": "Their children are always thinking about their altars and their sacred poles dedicated to the goddess Asherah, set up beside the green trees on the high hills", "comment": "tn It is difficult to convey in good English style the connection between this verse and the preceding. The text does not have a finite verb but a temporal preposition with an infinitive: Heb \u201cwhile their children remember their altars\u2026\u201d It is also difficult to translate the verb \u201cliterally.\u201d (i.e., what does \u201cremember\u201d their altars mean?). Hence it has been rendered \u201calways think about.\u201d Another possibility would be \u201chave their altars\u2026on their minds.\u201dsn There is possibly a sarcastic irony involved here as well. The Israelites were to remember the Lord and what he had done and were to commemorate certain days, e.g., the Passover and the Sabbath which recalled their deliverance. Instead they resorted to the pagan altars and kept them in mind.
tc This reading follows many Hebrew mss and ancient versions. Many other Hebrew mss read \u201cyour\u201d [masc. pl.].
sn Sacred poles dedicated to\u2026Asherah. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew \u05d0\u05b2\u05e9\u05c1\u05b5\u05e8\u05b4\u05d9\u05dd [\u2019asherim], plural). They were to be burned or cut down (Deut 7:5; 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4)."}, {"pk": 2844085, "translation": "NET", "book": 24, "chapter": 17, "verse": 3, "text": "and on the mountains and in the fields. I will give your wealth and all your treasures away as plunder. I will give it away as the price for the sins you have committed throughout your land.", "comment": "tc Or \u201cI will give away your wealth, all your treasures, and your places of worship\u2026\u201d The translation follows the emendation suggested in the footnote in BHS, reading \u05d1\u05bc\u05b4\u05de\u05b0\u05d7\u05b4\u05d9\u05e8 (bimkhir) in place of \u05d1\u05bc\u05b8\u05de\u05b9\u05ea\u05b6\u05d9\u05da\u05b8 (bamotekha). The forms are graphically very close and one could explain the origin of either from the other. The parallel in 15:13\u201314 reads \u05dc\u05b9\u05d0 \u05d1\u05bc\u05b4\u05de\u05b0\u05d7\u05b4\u05d9\u05e8 (lo\u2019 bimkhir). The text here may be a deliberate play on that one. The emended text makes decidedly better sense contextually than the MT unless some sardonic reference to their idolatry is intended.
tc This reading follows some of the ancient versions. The MT reads, \u201chills. My mountain in the open field [alluding to Jerusalem] and your wealth\u2026I will give.\u201d The vocalization of the noun plus pronoun and the unusual form of the expression to allude to Jerusalem calls into question the originality of the MT. The MT reads \u05d4\u05b2\u05e8\u05b8\u05e8\u05b4\u05d9 (harari) which combines the suffix for a singular noun with a pointing of the noun in the plural, a form which would be without parallel (compare the forms in Ps 30:8 for the singular noun with suffix and Deut 8:9 for the plural noun with suffix). Likewise, Jerusalem was not \u201cin the open field.\u201d For a similar expression compare Jer 13:27."}, {"pk": 2844086, "translation": "NET", "book": 24, "chapter": 17, "verse": 4, "text": "You will lose your hold on the land which I gave to you as a permanent possession. I will make you serve your enemies in a land that you know nothing about. For you have made my anger burn like a fire that will never be put out.\u201d", "comment": "tc Or \u201cThrough your own fault you will lose the land\u2026\u201d As W. McKane (Jeremiah [ICC], 1:386) notes the ancient versions do not appear to be reading \u05d5\u05bc\u05d1\u05b0\u05da\u05b8 (uv\u00ffkha) as in the MT but possibly \u05dc\u05b0\u05d1\u05b7\u05d3\u05bc\u05b0\u05da\u05b8 (l\u00ffvadd\u00ffkha; see BHS fn). The translation follows the suggestion in BHS fn that \u05d9\u05b8\u05d3\u05b0\u05da\u05b8 (yad\u00ffkha, literally \u201cyour hand\u201d) be read for MT \u05d5\u05bc\u05d1\u05b0\u05da\u05b8. This has the advantage of fitting the idiom of this verb with \u201chand\u201d in Deut 15:2 (see also v. 3 there). The Hebrew text thus reads \u201cYou will release your hand from your heritage.\u201d
tc A few Hebrew mss and two Greek mss read \u201ca fire is kindled in my anger\u201d (reading \u05e7\u05b8\u05d3\u05b0\u05d7\u05b8\u05d4, qodkha) as in 15:14 in place of \u201cyou have kindled a fire in my anger\u201d (reading \u05e7\u05b8\u05d3\u05b7\u05d7\u05b0\u05ea\u05bc\u05b6\u05dd, qadakhtem) in the majority of Hebrew mss and versions. The variant may be explained on the basis of harmonization with the parallel passage. tn Heb \u201cyou have started a fire in my anger which will burn forever.\u201d"}, {"pk": 2844087, "translation": "NET", "book": 24, "chapter": 17, "verse": 5, "text": "The LORD says, \u201cI will put a curse on people who trust in mere human beings, who depend on mere flesh and blood for their strength, and whose hearts have turned away from the LORD.", "comment": "sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20\u201327, i.e., in v. 23).
tn Heb \u201cwho make flesh their arm.\u201d The \u201carm\u201d is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation \u201cmere flesh and blood\u201d reflects this."}, {"pk": 2844088, "translation": "NET", "book": 24, "chapter": 17, "verse": 6, "text": "They will be like a shrub in the desert. They will not experience good things even when they happen. It will be as though they were growing in the desert, in a salt land where no one can live.", "comment": "tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131."}, {"pk": 2844089, "translation": "NET", "book": 24, "chapter": 17, "verse": 7, "text": "My blessing is on those people who trust in me, who put their confidence in me.", "comment": "tn Heb \u201cBlessed is the person who trusts in the Lord, and whose confidence is in the Lord.\u201d However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name."}, {"pk": 2844090, "translation": "NET", "book": 24, "chapter": 17, "verse": 8, "text": "They will be like a tree planted near a stream whose roots spread out toward the water. It has nothing to fear when the heat comes. Its leaves are always green. It has no need to be concerned in a year of drought. It does not stop bearing fruit."}, {"pk": 2844091, "translation": "NET", "book": 24, "chapter": 17, "verse": 9, "text": "The human mind is more deceitful than anything else. It is incurably bad. Who can understand it?", "comment": "tn Or \u201cincurably deceitful\u201d; Heb \u201cIt is incurable.\u201d For the word \u201cdeceitful\u201d compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective \u201cincurable\u201d compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a \u201cwoeful day\u201d (i.e., day of irreparable devastation).sn The background for this verse is Deut 29:18\u201319 (29:17\u201318 HT) and Deut 30:17."}, {"pk": 2844092, "translation": "NET", "book": 24, "chapter": 17, "verse": 10, "text": "I, the LORD, probe into people\u2019s minds. I examine people\u2019s hearts. I deal with each person according to how he has behaved. I give them what they deserve based on what they have done.", "comment": "tn The term rendered \u201cmind\u201d here and in the previous verse is actually the Hebrew word for \u201cheart.\u201d However, in combination with the word rendered \u201cheart\u201d in the next line, which is the Hebrew for \u201ckidneys,\u201d it is best rendered \u201cmind\u201d because the \u201cheart\u201d was considered the center of intellect, conscience, and will and the \u201ckidneys\u201d the center of emotions.sn For an earlier reference to this motif see Jer 11:20. For a later reference see Jer 20:12. See also Ps 17:2\u20133."}, {"pk": 2844093, "translation": "NET", "book": 24, "chapter": 17, "verse": 11, "text": "The person who gathers wealth by unjust means is like the partridge that broods over eggs but does not hatch them. Before his life is half over he will lose his ill-gotten gains. At the end of his life it will be clear he was a fool.\u201d", "comment": "tn The Hebrew text merely says \u201cit.\u201d But the antecedent might be ambiguous in English so the reference to wealth gained by unjust means is here reiterated for clarity.
tn The meaning of this line is somewhat uncertain. The word translated \u201cbroods over\u201d occurs only here and Isa 34:15. It is often defined on the basis of an Aramaic cognate which means \u201cto gather\u201d with an extended meaning of \u201cto gather together under her to hatch.\u201d Many commentators go back to a Rabbinic explanation that the partridge steals the eggs of other birds and hatches them out only to see the birds depart when they recognize that she is not the mother. Modern studies question the validity of this zoologically. Moreover, W. L. Holladay contests the validity on the basis of the wording \u201cand she does hatch them\u201d (Heb \u201cbring them to birth\u201d). See W. L. Holladay, Jeremiah (Hermeneia), 1:498, and see also P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1\u201325 (WBC), 229. The point of the comparison is that the rich gather their wealth but they do not get to see the fruits of it.
tn Heb \u201che will be [= prove to be] a fool.\u201d"}, {"pk": 2844094, "translation": "NET", "book": 24, "chapter": 17, "verse": 12, "text": "Then I said, \u201cLORD, from the very beginning you have been seated on your glorious throne on high. You are the place where we can find refuge.", "comment": "tn The words, \u201cThen I said\u201d are not in the text. They are supplied in the translation for clarity to show the shift in speaker.sn The Lord is no longer threatening judgment but is being addressed. For a similar doxological interruption compare Jer 16:19\u201320."}, {"pk": 2844095, "translation": "NET", "book": 24, "chapter": 17, "verse": 13, "text": "You are the one in whom Israel may find hope. All who leave you will suffer shame. Those who turn away from you will be consigned to the nether world. For they have rejected you, the LORD, the fountain of life.", "comment": "tn Or \u201cto the world of the dead.\u201d An alternative interpretation is: \u201cwill be as though their names were written in the dust\u201d; Heb \u201cwill be written in the dust.\u201d The translation follows the nuance of \u201cearth\u201d listed in HALOT 88 s.v. \u05d0\u05b6\u05e8\u05b6\u05e5 4 and found in Jonah 2:6 (2:7 HT); Job 10:21\u201322. For the nuance of \u201cenrolling, registering among the number\u201d for the verb translated here \u201cconsign\u201d see BDB 507 s.v. \u05db\u05bc\u05b8\u05ea\u05b7\u05d1 Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).
tn Heb \u201cThe fountain of living water.\u201d For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the Lord merely gives life-giving water.
tn Heb \u201cO glorious throne, O high place from the beginning, O hope of Israel, O Lord.\u201d Commentators and translators generally understand these four lines (which are three in the Hebrew original) as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah\u2019s doxology in Jeremiah 16:19\u201320 (and compare also 10:6\u20137). There the doxology is context motivated, focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note.sn As King and Judge seated on his heavenly throne on high the Lord metes out justice. For examples of this motif see Jer 25:30; Ps 11:4; 9:4, 7 (9:5, 8 HT). As the place of sanctuary he offers refuge for those who are fleeing for safety. Ezek 11:16 and Isa 18:1\u20134 are examples of passages using that motif. Finally, the Lord has been referred to earlier as the object of Israel\u2019s hope (Jer 14:8). All of these are relevant to the choices that the Lord has placed before them, trust or turn away, and the threat that as all-knowing Judge he will reward people according to their behavior.
tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads \u05d5\u05bc\u05e1\u05d5\u05bc\u05e8\u05b6\u05d9\u05da\u05b8 \u05d0\u05b6\u05e8\u05b6\u05e5 (usurekha \u2019erets) instead of \u05d5\u05bc\u05e1\u05d5\u05bc\u05e8\u05b7\u05d9 \u05d1\u05bc\u05b8\u05d0\u05b6\u05e8\u05b6\u05e5 (usuray ba\u2019erets, \u201cand those who leave me will be written in the earth\u201d), a reading which is highly improbable since all the other pronouns are second singular."}, {"pk": 2844096, "translation": "NET", "book": 24, "chapter": 17, "verse": 14, "text": "LORD, grant me relief from my suffering so that I may have some relief. Rescue me from those who persecute me so that I may be rescued.", "comment": "tn The translation fills in the details of the metaphor from a preceding context (15:18) and from the following context (17:18). The literal translation \u201cHeal me and I will be healed. Rescue me and I will be rescued.\u201d does not make much sense if these details are not filled in. The metaphor is filled in for clarity for the average reader."}, {"pk": 2844097, "translation": "NET", "book": 24, "chapter": 17, "verse": 15, "text": "Listen to what they are saying to me. They are saying, \u201cWhere are the things the LORD threatens us with? Come on! Let\u2019s see them happen!\u201d", "comment": "tn Heb \u201cWhere is the word of the Lord. Let it come [or come to pass] please.\u201d
tn Heb \u201cBehold, they are saying to me.\u201d"}, {"pk": 2844098, "translation": "NET", "book": 24, "chapter": 17, "verse": 16, "text": "But I have not pestered you to bring disaster. I have not desired the time of irreparable devastation. You know that. You are fully aware of every word that I have spoken.", "comment": "tn Heb \u201cthe incurable day.\u201d For the use of this word see the note on 17:9.
tc Heb \u201cI have not run after you for the sake of disaster.\u201d The translation follows the suggestion of some ancient versions. The Hebrew text reads \u201cI have not run from being a shepherd after you.\u201d The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word \u201cevil\u201d or \u201cdisaster\u201d here in place of the word \u201cshepherd\u201d in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form \u05de\u05b5\u05e8\u05b8\u05e2\u05b8\u05d4 (mera\u2019ah) instead of \u05de\u05b5\u05e8\u05b9\u05e2\u05b6\u05d4 (mero\u2019eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition \u201cafter\u201d is used with the verb \u201cshepherd.\u201d Parallelism also argues for the appropriateness of this reading; \u201cdisaster\u201d parallels the \u201cincurable day.\u201d The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord\u2019s word of disaster with laments and prayers for his people (see 4:19\u201321; 6:24; 8:18; 10:19\u201325; 14:7\u20139, 19\u201322).
tn Heb \u201cthat which goes out of my lip is right in front of your face.\u201d"}, {"pk": 2844099, "translation": "NET", "book": 24, "chapter": 17, "verse": 17, "text": "Do not cause me dismay! You are my source of safety in times of trouble.", "comment": "tn Heb \u201cdo not be a source of dismay for me.\u201d For this nuance of \u05de\u05b0\u05d7\u05b4\u05ea\u05bc\u05b8\u05d4 (m\u00ffkhittah) rather than \u201cterror\u201d as many of the English versions have it see BDB 370 s.v. \u05de\u05b0\u05d7\u05b4\u05ea\u05bc\u05b8\u05d4 1.b and the usage in Prov 21:15. Compare also the usage of the related verb which occurs in the next verse (see also BDB 369 s.v. \u05d7\u05b8\u05ea\u05b7\u05ea Qal.2)."}, {"pk": 2844100, "translation": "NET", "book": 24, "chapter": 17, "verse": 18, "text": "May those who persecute me be disgraced. Do not let me be disgraced. May they be dismayed. Do not let me be dismayed. Bring days of disaster on them. Bring on them the destruction they deserve.\u201d", "comment": "tn Or \u201ccomplete destruction.\u201d See the translator\u2019s note on 16:18.sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God whose threats they have belittled."}, {"pk": 2844101, "translation": "NET", "book": 24, "chapter": 17, "verse": 19, "text": "The LORD told me, \u201cGo and stand in the People\u2019s Gate through which the kings of Judah enter and leave the city. Then go and stand in all the other gates of the city of Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The identity and location of the People\u2019s Gate is uncertain since it is mentioned nowhere else in the Hebrew Bible. Some identify it with the Benjamin Gate mentioned in Jer 37:13; 38:7 (cf. NAB), but there is no textual support for this in the Hebrew Bible or in any of the ancient versions."}, {"pk": 2844102, "translation": "NET", "book": 24, "chapter": 17, "verse": 20, "text": "As you stand in those places announce, \u2018Listen, all you people who pass through these gates. Listen, all you kings of Judah, all you people of Judah and all you citizens of Jerusalem. Listen to what the LORD says.", "comment": "tn Heb \u201cListen to the word of the Lord, kings of Judah\u2026Jerusalem who enter through these gates.\u201d This sentence has been restructured to avoid a long complex English sentence and to put \u201cListen to what the Lord says\u201d closer to the content of what he says.
tn The words \u201cAs you stand there\u201d are not in the text but are implicit in the connection. They are supplied in the translation for clarity."}, {"pk": 2844103, "translation": "NET", "book": 24, "chapter": 17, "verse": 21, "text": "The LORD says, \u2018Be very careful if you value your lives! Do not carry any loads in through the gates of Jerusalem on the Sabbath day.", "comment": "sn Comparison with Neh 13:15\u201318 suggests that these loads were merchandise or agricultural produce which were being brought in for sale. The loads that were carried out of the houses in the next verse were probably goods for barter.
tn Heb \u201cBe careful at the risk of your lives.\u201d The expression with the preposition \u05d1\u05bc\u05b0 (bet) is unique. Elsewhere the verb \u201cbe careful\u201d is used with the preposition \u05dc\u05b0 (lamed) in the sense of the reflexive. Hence the word \u201csoul\u201d cannot be simply reflexive here. BDB 1037 s.v. \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 Niph.1 understands this as a case where the preposition \u05d1\u05bc\u05b0 introduces the cost or price (cf. BDB 90 s.v. \u05d1\u05bc III.3.a).
tn Heb \u201ccarry loads on the Sabbath and bring [them] in through.\u201d The two verbs \u201ccarry\u201d and \u201cbring in\u201d are an example of hendiadys (see the note on \u201cBe careful\u2026by carrying\u201d). This is supported by the next line where only \u201ccarry out\u201d of the houses is mentioned."}, {"pk": 2844104, "translation": "NET", "book": 24, "chapter": 17, "verse": 22, "text": "Do not carry any loads out of your houses or do any work on the Sabbath day. But observe the Sabbath day as a day set apart to the LORD, as I commanded your ancestors.", "comment": "tn Heb \u201cDo not carry any loads out of your houses on the Sabbath day and do not do any work.\u201d Translating literally might give the wrong impression that they were not to work at all. The phrase \u201con the Sabbath day\u201d is, of course, intended to qualify both prohibitions.
tn Heb \u201cBut sanctify [or set apart as sacred] the Sabbath day.\u201d The idea of setting it apart as something sacred to the Lord is implicit in the command. See the explicit statements of this in Exod 20:10; 31:5; 35:2; Lev 24:8. For some readers the idea of treating the Sabbath day as something sacred won\u2019t mean much without spelling the qualification out specifically. Sabbath observance was not just a matter of not working.
tn Heb \u201cfathers.\u201d"}, {"pk": 2844105, "translation": "NET", "book": 24, "chapter": 17, "verse": 23, "text": "Your ancestors, however, did not listen to me or pay any attention to me. They stubbornly refused to pay attention or to respond to any discipline.\u2019", "comment": "tn Heb \u201cThey hardened [or made stiff] their neck so as not to.\u201d
tn Heb \u201cThey.\u201d The antecedent is spelled out to avoid any possible confusion."}, {"pk": 2844106, "translation": "NET", "book": 24, "chapter": 17, "verse": 24, "text": "The LORD says, \u2018You must make sure to obey me. You must not bring any loads through the gates of this city on the Sabbath day. You must set the Sabbath day apart to me. You must not do any work on that day.", "comment": "tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844107, "translation": "NET", "book": 24, "chapter": 17, "verse": 25, "text": "If you do this, then the kings and princes who follow in David\u2019s succession and ride in chariots or on horses will continue to enter through these gates, as well as their officials and the people of Judah and the citizens of Jerusalem. This city will always be filled with people.", "comment": "tn Heb \u201cIf you will carefully obey me by not bringing\u2026and by sanctifying\u2026by not doing\u2026, then kings will\u2026.\u201d The structure of prohibitions and commands followed by a brief \u201cif\u201d clause has been used to break up a long condition and consequence relationship which is contrary to contemporary English style.
tn Heb \u201cwho sit [or are to sit] on David\u2019s throne.\u201d
tn Heb \u201cwill be inhabited forever.\u201d
tn Heb \u201cThere will come through the gates of this city the kings and princes\u2026riding in chariots and on horses, they and their officials\u2026\u201d The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. The term \u201cprinces\u201d is often omitted as a supposed double writing of the word that follows it and looks somewhat like it (the Hebrew reads here \u05d5\u05b0\u05e9\u05c2\u05b8\u05e8\u05b4\u05d9\u05dd \u05d9\u05b9\u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05dd, v\u00ffsarim yosh\u00ffvim) or the same word which occurs later in the verse and is translated \u201cofficials\u201d (the word can refer to either). It is argued that \u201cprinces\u201d are never said to sit on the throne of David (translated here \u201cfollow in the succession of David\u201d). However, the word is in all texts and versions and the concept of sitting on the throne of someone is descriptive of both past, present, and future and is even used with the participle in a proleptic sense of \u201cthe one who is to sit on the throne\u201d (cf. Exod 11:5; 12:29)."}, {"pk": 2844108, "translation": "NET", "book": 24, "chapter": 17, "verse": 26, "text": "Then people will come here from the towns in Judah, from the villages surrounding Jerusalem, from the territory of Benjamin, from the western foothills, from the southern hill country, and from the southern part of Judah. They will come bringing offerings to the temple of the LORD: burnt offerings, sacrifices, grain offerings, and incense along with their thank offerings.", "comment": "tn Heb \u201cThere will come from the cities of Judah and from the environs of Jerusalem and from\u2026those bringing\u2026incense and those bringing thank offerings.\u201d This sentence has been restructured from a long complex original to conform to contemporary English style."}, {"pk": 2844109, "translation": "NET", "book": 24, "chapter": 17, "verse": 27, "text": "But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through the gates of Jerusalem on the Sabbath day. If you disobey, I will set the gates of Jerusalem on fire. It will burn down all the fortified dwellings in Jerusalem and no one will be able to put it out.\u2019\u201d", "comment": "tn Heb \u201ccarry loads on the Sabbath and bring [them] in through.\u201d The translation treats the two verbs \u201ccarry\u201d and \u201cbring in\u201d are an example of hendiadys (see the note on \u201cthrough\u201d in 17:21)."}, {"pk": 2844110, "translation": "NET", "book": 24, "chapter": 18, "verse": 1, "text": "The LORD said to Jeremiah:", "comment": "tn Heb \u201cThe word which came to Jeremiah from the Lord, saying:\u201d This same formula occurs ten other times in Jeremiah. It has already occurred at 7:1 and 11:1."}, {"pk": 2844111, "translation": "NET", "book": 24, "chapter": 18, "verse": 2, "text": "\u201cGo down at once to the potter\u2019s house. I will speak to you further there.\u201d", "comment": "tn Heb \u201cGet up and go down.\u201d The first verb is not literal but is idiomatic for the initiation of an action. See 13:4, 6 for other occurrences of this idiom.
tn Heb \u201cAnd I will cause you to hear my word there.\u201d"}, {"pk": 2844112, "translation": "NET", "book": 24, "chapter": 18, "verse": 3, "text": "So I went down to the potter\u2019s house and found him working at his wheel.", "comment": "sn At his wheel (Heb \u201cat the two stones\u201d). The Hebrew expression is very descriptive of the construction of a potter\u2019s wheel which consisted of two stones joined by a horizontal shaft. The potter rotated the wheel with his feet on the lower wheel and worked the clay with his hands on the upper. For a picture of a potter working at his wheel see I. Ben-Dor, \u201cPotter\u2019s Wheel,\u201d IDB 3:846. See also the discussion regarding the making of pottery in J. L. Kelso, \u201cPottery,\u201d IDB 3:846-53.
tn Heb \u201cAnd behold he was working.\u201d"}, {"pk": 2844113, "translation": "NET", "book": 24, "chapter": 18, "verse": 4, "text": "Now and then there would be something wrong with the pot he was molding from the clay with his hands. So he would rework the clay into another kind of pot as he saw fit.", "comment": "tn Heb \u201cas it was right in his eyes to do [or work it].\u201d For this idiom see Judg 14:3, 7; 1 Sam 18:20, 26; 2 Sam 17:4.
tn The verbs here denote repeated action. They are the Hebrew perfect with the vav (\u05d5) consecutive. The text then reads somewhat literally, \u201cWhenever the vessel he was molding\u2026was ruined, he would remold\u2026\u201d For this construction see Jo\u00fcon 2:393-94 \u00a7118.n and 2:628-29 \u00a7167.b, and compare the usage in Amos 4:7\u20138.
sn Something was wrong with the clay \u2013 either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was \u201cruined\u201d or \u201cspoiled\u201d or defective in the eyes of the potter. This same verb has been used of the linen shorts that were \u201cruined\u201d and hence were \u201cgood for nothing\u201d in Jer 13:7. The nature of the clay and how it responded to the potter\u2019s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7\u201310 to any nation and to the nation of Israel in particular vv. 10\u201317.
tn The usage of the preposition \u05d1\u05bc\u05b0 (bet) to introduce the material from which something is made in Exod 38:8 and 1 Kgs 15:22 should lay to rest the rather forced construction that some (like J. Bright, Jeremiah [AB], 121) put on the variant \u05db\u05bc\u05b7\u05d7\u05b9\u05de\u05b6\u05e8 (kakhomer) found in a few Hebrew mss. Bright renders that phrase as an elliptical \u201cas clay sometimes will.\u201d The phrase is missing from the Greek version.
tn Heb \u201che would turn and work.\u201d This is an example of hendiadys where one of the two verbs joined by \u201cand\u201d becomes the adverbial modifier of the other. The verb \u201cturn\u201d is very common in this construction (see BDB 998 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 Qal.8 for references)."}, {"pk": 2844114, "translation": "NET", "book": 24, "chapter": 18, "verse": 5, "text": "Then the LORD said to me,", "comment": "tn Heb \u201cThen the word of the Lord came to me, saying.\u201d"}, {"pk": 2844115, "translation": "NET", "book": 24, "chapter": 18, "verse": 6, "text": "\u201cI, the LORD, say: \u2018O nation of Israel, can I not deal with you as this potter deals with the clay? In my hands, you, O nation of Israel, are just like the clay in this potter\u2019s hand.\u2019", "comment": "tn The words \u201cdeals with the clay\u201d are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.
tn This phrase (literally \u201cOracle of the Lord\u201d) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24."}, {"pk": 2844116, "translation": "NET", "book": 24, "chapter": 18, "verse": 7, "text": "There are times, Jeremiah, when I threaten to uproot, tear down, and destroy a nation or kingdom.", "comment": "tn Heb \u201cOne moment I may speak about a nation or kingdom to\u2026\u201d So also in v. 9. The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same.
tn The word \u201cJeremiah\u201d is not in the text but it is implicit from the introduction in v. 5 that he is being addressed. It is important to see how the rhetoric of this passage is structured. The words of vv. 7\u201310 lead up to the conclusion \u201cSo now\u201d in v. 11 which in turns leads to the conclusion \u201cTherefore\u201d in v. 13. The tense of the verb in v. 12 is very important. It is a vav consecutive perfect indicating the future (cf. GKC 333 \u00a7112.p, r); their response is predictable. The words of vv. 7\u201310 are addressed to Jeremiah (v. 5) in fulfillment of the Lord\u2019s promise to speak to him (v. 2) and furnish the basis for the Lord\u2019s words of conditional threat to a people who show no promise of responding positively (vv. 11\u201312). Verse six then must be seen as another example of the figure of apostrophe (the turning aside from description about someone to addressing them directly; cf., e.g., Ps 6:8\u20139 (6:9\u201310 HT). Earlier examples of this figure have been seen in 6:20; 9:4; 11:13; 12:13; 15:6."}, {"pk": 2844117, "translation": "NET", "book": 24, "chapter": 18, "verse": 8, "text": "But if that nation I threatened stops doing wrong, I will cancel the destruction I intended to do to it.", "comment": "tn Heb \u201cturns from its wickedness.\u201d
tn There is a good deal of debate about how the word translated here \u201crevoke\u201d should be translated. There is a good deal of reluctance to translate it \u201cchange my mind\u201d because some see that as contradicting Num 23:19 and thus prefer \u201crelent.\u201d However, the English word \u201crelent\u201d suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with \u201cconditional\u201d prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). \u201cRevoke\u201d or \u201cforgo\u201d may be the best way to render this in contemporary English idiom.sn There is a wordplay here involving the word \u201cevil\u201d (\u05e8\u05b8\u05e2\u05b8\u05d4, ra\u2019ah) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10\u20134:1 where Jonah becomes very displeased (Heb \u201cit was very evil to Jonah with great evil\u201d) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil)."}, {"pk": 2844118, "translation": "NET", "book": 24, "chapter": 18, "verse": 9, "text": "And there are times when I promise to build up and establish a nation or kingdom.", "comment": "sn Heb \u201cplant.\u201d The terms \u201cuproot,\u201d \u201ctear down,\u201d \u201cdestroy,\u201d \u201cbuild,\u201d and \u201cplant\u201d are the two sides of the ministry Jeremiah was called to (cf. Jer 1:10)."}, {"pk": 2844119, "translation": "NET", "book": 24, "chapter": 18, "verse": 10, "text": "But if that nation does what displeases me and does not obey me, then I will cancel the good I promised to do to it."}, {"pk": 2844120, "translation": "NET", "book": 24, "chapter": 18, "verse": 11, "text": "So now, tell the people of Judah and the citizens of Jerusalem this: The LORD says, \u2018I am preparing to bring disaster on you! I am making plans to punish you. So, every one of you, stop the evil things you have been doing. Correct the way you have been living and do what is right.\u2019", "comment": "tn Heb \u201cTurn, each one from his wicked way.\u201d See v. 8.
sn Heb \u201cI am forming disaster and making plans against you.\u201d The word translated \u201cforming\u201d is the same as that for \u201cpotter,\u201d so there is a wordplay taking the reader back to v. 5. They are in his hands like the clay in the hands of the potter. Since they have not been pliable he forms new plans. He still offers them opportunity to repent; but their response is predictable.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cMake good your ways and your actions.\u201d See the same expression in 7:3, 5."}, {"pk": 2844121, "translation": "NET", "book": 24, "chapter": 18, "verse": 12, "text": "But they just keep saying, \u2018We do not care what you say! We will do whatever we want to do! We will continue to behave wickedly and stubbornly!\u2019\u201d", "comment": "tn Heb \u201cIt is useless!\u201d See the same expression in a similar context in Jer 2:25.
tn Heb \u201cWe will follow our own plans and do each one according to the stubbornness of his own wicked heart.\u201dsn This has been the consistent pattern of their behavior. See 7:24; 9:13; 13:10; 16:12."}, {"pk": 2844122, "translation": "NET", "book": 24, "chapter": 18, "verse": 13, "text": "Therefore, the LORD says, \u201cAsk the people of other nations whether they have heard of anything like this. Israel should have been like a virgin. But she has done something utterly revolting!"}, {"pk": 2844123, "translation": "NET", "book": 24, "chapter": 18, "verse": 14, "text": "Does the snow ever completely vanish from the rocky slopes of Lebanon? Do the cool waters from those distant mountains ever cease to flow?", "comment": "tn The precise translation of this verse is somewhat uncertain. Two phrases in this verse are the primary cause of discussion and the source of numerous emendations, none of which has gained consensus. The phrase which is rendered here \u201crocky slopes\u201d is in Hebrew \u05e6\u05d5\u05bc\u05e8 \u05e9\u05c2\u05b8\u05d3\u05b7\u05d9 (tsur saday), which would normally mean something like \u201crocky crag of the field\u201d (see BDB 961 s.v. \u05e9\u05c2\u05b8\u05d3\u05b7\u05d9 1.g). Numerous emendations have been proposed, most of which are listed in the footnotes of J. A. Thompson, Jeremiah (NICOT), 436. The present translation has chosen to follow the proposal of several scholars that the word here is related to the Akkadian word shadu meaning mountain. The other difficulty is the word translated \u201ccease\u201d which in the MT is literally \u201cbe uprooted\u201d (\u05d9\u05b4\u05e0\u05bc\u05b8\u05ea\u05b0\u05e9\u05c1\u05d5\u05bc, yinnatshu). The word is usually emended to read \u05d9\u05b4\u05e0\u05bc\u05b8\u05e9\u05c1\u05b0\u05ea\u05d5\u05bc (yinnashtu, \u201care dried up\u201d) as a case of transposed letters (cf., e.g., BDB 684 s.v. \u05e0\u05b8\u05ea\u05b7\u05e9\u05c1 Niph). This is probably a case of an error in hearing and the word \u05e0\u05b8\u05d8\u05b7\u05e9\u05c1 (natash) which is often parallel to \u05e2\u05b8\u05d6\u05b7\u05d1 (\u2019azav), translated here \u201cvanish,\u201d should be read in the sense that it has in 1 Sam 10:2. Whether one reads \u201care plucked up\u201d and understands it figuratively of ceasing (\u201care dried\u201d or \u201ccease\u201d), the sense is the same. For the sense of \u201cdistant\u201d for the word \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd (zarim) see 2 Kgs 19:24.sn Israel\u2019s actions are contrary to nature. See the same kind of argumentation in Jer 2:11; 8:7."}, {"pk": 2844124, "translation": "NET", "book": 24, "chapter": 18, "verse": 15, "text": "Yet my people have forgotten me and offered sacrifices to worthless idols! This makes them stumble along in the way they live and leave the old reliable path of their fathers. They have left them to walk in bypaths, in roads that are not smooth and level.", "comment": "sn Heb \u201cthe ancient path.\u201d This has already been referred to in Jer 6:16. There is another \u201cold way\u201d but it is the path trod by the wicked (cf. Job 22:15).
sn Heb \u201cways that are not built up.\u201d This refers to the built-up highways. See Isa 40:4 for the figure. The terms \u201cway,\u201d \u201cby-paths,\u201d \u201croads\u201d are, of course, being used here in the sense of moral behavior or action."}, {"pk": 2844125, "translation": "NET", "book": 24, "chapter": 18, "verse": 16, "text": "So their land will become an object of horror. People will forever hiss out their scorn over it. All who pass that way will be filled with horror and will shake their heads in derision.", "comment": "tn There may be a deliberate double meaning involved here. The word translated here \u201can object of horror\u201d refers both to destruction (cf. 2:15; 4:17) and the horror or dismay that accompanies it (cf. 5:30; 8:21). The fact that there is no conjunction or preposition in front of the noun \u201chissing\u201d that follows this suggests that the reaction is in view here, not the cause.
tn Heb \u201can object of lasting hissing. All who pass that way will be appalled and shake their head.\u201dsn The actions of \u201cshaking of the head\u201d and \u201chissing\u201d were obviously gestures of scorn and derision. See Lam 2:15\u201316."}, {"pk": 2844126, "translation": "NET", "book": 24, "chapter": 18, "verse": 17, "text": "I will scatter them before their enemies like dust blowing in front of a burning east wind. I will turn my back on them and not look favorably on them when disaster strikes them.\u201d", "comment": "tc Heb \u201cI will show them [my] back and not [my] face.\u201d This reading follows the suggestion of some of the versions and some of the Masoretes. The MT reads \u201cI will look on their back and not on their faces.\u201dsn To \u201cturn the back\u201d is universally recognized as a symbol of rejection. The turning of the face toward one is the subject of the beautiful Aaronic blessing in Num 6:24\u201326."}, {"pk": 2844127, "translation": "NET", "book": 24, "chapter": 18, "verse": 18, "text": "Then some people said, \u201cCome on! Let us consider how to deal with Jeremiah! There will still be priests to instruct us, wise men to give us advice, and prophets to declare God\u2019s word. Come on! Let\u2019s bring charges against him and get rid of him! Then we will not need to pay attention to anything he says.\u201d", "comment": "tn Heb \u201cThey.\u201d The referent is unidentified; \u201csome people\u201d has been used in the translation.
tn Heb \u201cLet us make plans against Jeremiah.\u201d See 18:18 where this has sinister overtones as it does here.
tn Heb \u201cInstruction will not perish from priest, counsel from the wise, word from the prophet.\u201dsn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8\u201310 and Ezek 7:26.
tn Heb \u201cLet us smite him with our tongues.\u201d It is clear from the context that this involved plots to kill him."}, {"pk": 2844128, "translation": "NET", "book": 24, "chapter": 18, "verse": 19, "text": "Then I said, \u201cLORD, pay attention to me. Listen to what my enemies are saying.", "comment": "tn The words \u201cThen I said\u201d are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from description of the peoples\u2019 plots to his address to God to deal with the plotters.
tn Heb \u201cthe voice of my adversaries.\u201dsn Jeremiah\u2019s prayers against the unjust treatment of his enemies here and elsewhere (see 11:18\u201320; 12:1\u20134; 15:15\u201318; 17:14\u201318) have many of the elements of the prayers of the innocent in the book of Psalms: an invocation of the Lord as just judge, a lament about unjust attacks, an appeal to innocence, and a cry for vindication which often calls for the Lord to pay back in kind those who unjustly attack the petitioner. See for examples Pss 5, 7, 17, 54 among many others."}, {"pk": 2844129, "translation": "NET", "book": 24, "chapter": 18, "verse": 20, "text": "Should good be paid back with evil? Yet they are virtually digging a pit to kill me. Just remember how I stood before you pleading on their behalf to keep you from venting your anger on them.", "comment": "tn Or \u201cThey are plotting to kill me\u201d; Heb \u201cThey have dug a pit for my soul.\u201d This is a common metaphor for plotting against someone. See BDB 500 s.v. \u05db\u05bc\u05b8\u05e8\u05b8\u05d4 Qal and for an example see Pss 7:16 (7:15 HT) in its context.
tn Heb \u201cto speak good concerning them\u201d going back to the concept of \u201cgood\u201d being paid back with evil.
tn Heb \u201cto turn back your anger from them.\u201dsn See Jer 14:7\u20139, 19\u201321 and 15:1\u20134 for the idea."}, {"pk": 2844130, "translation": "NET", "book": 24, "chapter": 18, "verse": 21, "text": "So let their children die of starvation. Let them be cut down by the sword. Let their wives lose their husbands and children. Let the older men die of disease and the younger men die by the sword in battle.", "comment": "tn Heb \u201cbe slain by death.\u201d The commentaries are generally agreed that this refers to death by disease or plague as in 15:2. Hence, the reference is to the deadly trio of sword, starvation, and disease which were often connected with war. See the notes on 15:2.
tn Heb \u201cbe poured out to the hand [= power] of the sword.\u201d For this same expression see Ezek 35:5; Ps 63:10 (63:11 HT). Comparison with those two passages show that it involved death by violent means, perhaps death in battle."}, {"pk": 2844131, "translation": "NET", "book": 24, "chapter": 18, "verse": 22, "text": "Let cries of terror be heard in their houses when you send bands of raiders unexpectedly to plunder them. For they have virtually dug a pit to capture me and have hidden traps for me to step into.", "comment": "tn Heb \u201cwhen you bring marauders in against them.\u201d For the use of the noun translated here \u201cbands of raiders to plunder them\u201d see 1 Sam 30:3, 15, 23 and BDB 151 s.v. \u05d2\u05bc\u05b0\u05d3\u05d5\u05bc\u05d3 1."}, {"pk": 2844132, "translation": "NET", "book": 24, "chapter": 18, "verse": 23, "text": "But you, LORD, know all their plots to kill me. Do not pardon their crimes! Do not ignore their sins as though you had erased them! Let them be brought down in defeat before you! Deal with them while you are still angry!", "comment": "tn Heb \u201cin the time of your anger.\u201d
sn Heb \u201cDo not blot out their sins from before you.\u201d For this anthropomorphic figure which looks at God\u2019s actions as though connected with record books, i.e., a book of wrongdoings to be punished, and a book of life for those who are to live, see e.g., Exod 32:32, 33, Ps 51:1 (51:3 HT); 69:28 (69:29 HT)."}, {"pk": 2844133, "translation": "NET", "book": 24, "chapter": 19, "verse": 1, "text": "The LORD told Jeremiah, \u201cGo and buy a clay jar from a potter. Take with you some of the leaders of the people and some of the leaders of the priests.", "comment": "tn Heb \u201celders\u201d both here and before \u201cof the people.\u201dsn The civil and religious leaders are referred to here. They were to be witnesses of the symbolic act and of the message that Jeremiah proclaimed to the leaders of Jerusalem and its citizens (see v. 3).
tn Heb \u201can earthenware jar of the potter.\u201dsn The word translated \u201cclay\u201d here refers to a clay which has been baked or fired in a kiln. In Jer 18 the clay was still soft and pliable, capable of being formed into different kinds of vessels. Here the clay is set, just as Israel is set in its ways. The word for jar refers probably to a water jug or decanter and is onomatopoeic, baqbuq, referring to the gurgling sound made by pouring out the water.
tn The word \u201cJeremiah\u201d is not in the text. Some Hebrew mss and some of the versions have \u201cto me.\u201d This section, 19:1\u201320:6 appears to be one of the biographical sections of the book of Jeremiah where incidents in his life are reported in third person. See clearly 9:14 and 20:1\u20133. The mss and versions do not represent a more original text but are translational or interpretive attempts to fill in a text which had no referent. They are like the translational addition that has been supplied on the basis of contextual indicators.
tc The words \u201cTake with you\u201d follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have \u201cwith you\u201d). The Hebrew text does not have these words but they are undoubtedly implicit."}, {"pk": 2844134, "translation": "NET", "book": 24, "chapter": 19, "verse": 2, "text": "Go out to the part of the Hinnom Valley which is near the entrance of the Potsherd Gate. Announce there what I tell you.", "comment": "sn The exact location of the Potsherd Gate is unknown since it is nowhere else mentioned in the Hebrew Bible. It is sometimes identified with the Dung Gate mentioned in Neh 2:13; 3:13\u201314; 12:31 on the basis of the Jerusalem Targum. It is probably called \u201cPotsherd Gate\u201d because that is where the potter threw out the broken pieces of pottery which were no longer of use to him. The Valley of Ben Hinnom has already been mentioned in 7:31\u201332 in connection with the illicit religious practices, including child sacrifice, which took place there. The Valley of Ben Hinnom (or sometimes Valley of Hinnom) runs along the west and south sides of Jerusalem.
tn Heb \u201cthe words that I will speak to you.\u201d"}, {"pk": 2844135, "translation": "NET", "book": 24, "chapter": 19, "verse": 3, "text": "Say, \u2018Listen to what the LORD says, you kings of Judah and citizens of Jerusalem! The LORD God of Israel who rules over all says, \u201cI will bring a disaster on this place that will make the ears of everyone who hears about it ring!", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See the study notes on 2:19 and 7:3 for explanation of this title.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cwhich everyone who hears it [or about it] his ears will ring.\u201d This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.
sn Careful comparison of the use of this term throughout this passage and comparison with 7:31\u201333 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32)."}, {"pk": 2844136, "translation": "NET", "book": 24, "chapter": 19, "verse": 4, "text": "I will do so because these people have rejected me and have defiled this place. They have offered sacrifices in it to other gods which neither they nor their ancestors nor the kings of Judah knew anything about. They have filled it with the blood of innocent children.", "comment": "tn Heb \u201cthe blood of innocent ones.\u201d This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.
tn The text merely has \u201cthey.\u201d But since a reference is made later to \u201cthey\u201d and \u201ctheir ancestors,\u201d the referent must be to the people that the leaders of the people and leaders of the priests represent.
sn Heb \u201chave made this city foreign.\u201d The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the Lord planted and to 5:19 and 8:19 where the noun is used of worshiping foreign gods. Israel through its false worship has \u201cdenationalized\u201d itself in its relation to God.
tn Heb \u201cfathers.\u201d"}, {"pk": 2844137, "translation": "NET", "book": 24, "chapter": 19, "verse": 5, "text": "They have built places here for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind!", "comment": "tn The words \u201csuch sacrifices\u201d are not in the text. The text merely says \u201cto burn their children in the fire as burnt offerings to Baal which I did not command.\u201d The command obviously refers not to the qualification \u201cto Baal\u201d but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.
tn The word \u201chere\u201d is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity."}, {"pk": 2844138, "translation": "NET", "book": 24, "chapter": 19, "verse": 6, "text": "So I, the LORD, say: \u201cThe time will soon come that people will no longer call this place Topheth or the Hinnom Valley. But they will call this valley the Valley of Slaughter!", "comment": "tn This phrase (Heb \u201cOracle of the Lord\u201d) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.
tn Heb \u201cit will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.\u201dsn See Jer 7:31\u201332 for an almost word for word repetition of vv. 5\u20136."}, {"pk": 2844139, "translation": "NET", "book": 24, "chapter": 19, "verse": 7, "text": "In this place I will thwart the plans of the people of Judah and Jerusalem. I will deliver them over to the power of their enemies who are seeking to kill them. They will die by the sword at the hands of their enemies. I will make their dead bodies food for the birds and wild beasts to eat.", "comment": "sn This refers to the fact that they will die in battle. The sword would be only one of the weapons that strikes them down. It is one of the trio of \u201csword,\u201d \u201cstarvation,\u201d and \u201cdisease\u201d which were the concomitants of war referred to so often in the book of Jeremiah. Starvation is referred to in v. 9.
sn There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for \u201cjar,\u201d which has been explained as a water decanter. The word here is \u05d1\u05b7\u05e7\u05bc\u05b9\u05ea\u05b4\u05d9 (vaqqoti). The word for jar in v. 1 is \u05d1\u05b7\u05e7\u05b0\u05d1\u05bc\u05bb\u05e7 (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the \u201cemptying\u201d out of their plans.
tn Heb \u201cI will cause them to fall by the sword before their enemies and in the hand of those who seek their soul [= life].\u201d In this context the two are meant as obvious qualifications of one entity, not two. Some rearrangement of the qualifiers had to be made in the English translation to convey this."}, {"pk": 2844140, "translation": "NET", "book": 24, "chapter": 19, "verse": 8, "text": "I will make this city an object of horror, a thing to be hissed at. All who pass by it will be filled with horror and will hiss out their scorn because of all the disasters that have happened to it.", "comment": "sn See 18:16 and the study note there.
tn Heb \u201call its smitings.\u201d This word has been used several times for the metaphorical \u201cwounds\u201d that Israel has suffered as a result of the blows from its enemies. See, e.g., 14:17. It is used in the Hebrew Bible of scourging, both literally and metaphorically (cf. Deut 25:3; Isa 10:26), and of slaughter and defeat (1 Sam 4:10; Josh 10:20). Here it refers to the results of the crushing blows at the hands of her enemies which has made her the object of scorn."}, {"pk": 2844141, "translation": "NET", "book": 24, "chapter": 19, "verse": 9, "text": "I will reduce the people of this city to desperate straits during the siege imposed on it by their enemies who are seeking to kill them. I will make them so desperate that they will eat the flesh of their own sons and daughters and the flesh of one another.\u201d\u2019\u201d", "comment": "tn This verse has been restructured to try to bring out the proper thought and subordinations reflected in the verse without making the sentence too long and complex in English: Heb \u201cI will make them eat the flesh of their sons and daughters. And they will eat one another\u2019s flesh in the siege and in the straits which their enemies who are seeking their lives reduce them to.\u201d This also shows the agency through which God\u2019s causation was effected, i.e., the siege.sn Cannibalism is one of the penalties for disobedience to their covenant with the Lord effected through the Mosaic covenant. See Deut 28:53, 55, 57. For examples of this being carried out see 2 Kgs 6:28\u201329; Lam 4:10."}, {"pk": 2844142, "translation": "NET", "book": 24, "chapter": 19, "verse": 10, "text": "The LORD continued, \u201cNow break the jar in front of those who have come here with you.", "comment": "tn The words \u201cAnd the Lord continued\u201d are not in the text. However, they are necessary to take us clearly back to the flow of the narrative begun in vv. 1\u20132 and interrupted by the long speech in vv. 3\u20139."}, {"pk": 2844143, "translation": "NET", "book": 24, "chapter": 19, "verse": 11, "text": "Tell them the LORD who rules over all says, \u2018I will do just as Jeremiah has done. I will smash this nation and this city as though it were a potter\u2019s vessel which is broken beyond repair. The dead will be buried here in Topheth until there is no more room to bury them.\u2019", "comment": "tn The adverb \u201cThus\u201d or \u201cLike this\u201d normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.
tn Heb \u201cThus says Yahweh of armies.\u201d For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.
sn See Jer 7:22\u201323 for parallels.
tn Heb \u201cLike this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.\u201d"}, {"pk": 2844144, "translation": "NET", "book": 24, "chapter": 19, "verse": 12, "text": "I, the LORD, say: \u2018That is how I will deal with this city and its citizens. I will make it like Topheth.", "comment": "tn This phrase (Heb \u201cOracle of the Lord\u201d) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6."}, {"pk": 2844145, "translation": "NET", "book": 24, "chapter": 19, "verse": 13, "text": "The houses in Jerusalem and the houses of the kings of Judah will be defiled by dead bodies just like this place, Topheth. For they offered sacrifice to the stars and poured out drink offerings to other gods on the roofs of those houses.\u2019\u201d", "comment": "tn The words \u201cby dead bodies\u201d is not in the text but is implicit from the context. They are supplied in the translation for clarity.
tn Heb \u201cthe host of heaven.\u201d"}, {"pk": 2844146, "translation": "NET", "book": 24, "chapter": 19, "verse": 14, "text": "Then Jeremiah left Topheth where the LORD had sent him to give that prophecy. He went to the LORD\u2019s temple and stood in its courtyard and called out to all the people.", "comment": "tn Heb \u201cAnd Jeremiah entered from Topheth where the Lord had sent him to prophesy and he stood in the courtyard of the Lord\u2019s temple.\u201d"}, {"pk": 2844147, "translation": "NET", "book": 24, "chapter": 19, "verse": 15, "text": "\u201cThe LORD God of Israel who rules over all says, \u2018I will soon bring on this city and all the towns surrounding it all the disaster I threatened to do to it. I will do so because they have stubbornly refused to pay any attention to what I have said!\u2019\u201d", "comment": "tn Heb \u201cThey hardened [or made stiff] their neck so as not to.\u201d
tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See the study notes on 2:19 and 7:3 for explanation of this title.
tn Heb \u201call its towns.\u201d"}, {"pk": 2844148, "translation": "NET", "book": 24, "chapter": 20, "verse": 1, "text": "Now Pashhur son of Immer heard Jeremiah prophesy these things. He was the priest who was chief of security in the LORD\u2019s temple.", "comment": "tn Heb \u201cchief overseer/officer.\u201d The translation follows the suggestion of P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1\u201325 (WBC), 267, based on the parallel passage in 29:26\u201327 where this official appears to have been in charge of maintaining order in the temple.sn Judging from a comparison of this passage with Jer 29:26\u201327 and that passage in turn with 2 Kgs 25:18, Pashhur held an office second in rank only to the high priest. He was in charge of keeping order in the temple and took offense at what he heard Jeremiah saying."}, {"pk": 2844149, "translation": "NET", "book": 24, "chapter": 20, "verse": 2, "text": "When he heard Jeremiah\u2019s prophecy, he had the prophet flogged. Then he put him in the stocks which were at the Upper Gate of Benjamin in the LORD\u2019s temple.", "comment": "tn Heb \u201cAnd Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.\u201d This verse and the previous one has been restructured in the translation to better conform with contemporary English style.
tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated \u201ccollar,\u201d and in 2 Chr 16:10 where it is preceded by the word \u201chouse of.\u201d It is most often translated \u201cstocks\u201d and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning \u201cto turn.\u201d See BDB 246 s.v. \u05de\u05b7\u05d4\u05b0\u05e4\u05bc\u05b6\u05db\u05b6\u05ea and KBL 500 s.v. \u05de\u05b7\u05d4\u05b0\u05e4\u05bc\u05b6\u05db\u05b6\u05ea for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.
sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by \u201cin the Lord\u2019s temple\u201d to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin."}, {"pk": 2844150, "translation": "NET", "book": 24, "chapter": 20, "verse": 3, "text": "But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, \u201cThe LORD\u2019s name for you is not \u2018Pashhur\u2019 but \u2018Terror is Everywhere.\u2019", "comment": "tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name \u201cPashhur\u201d see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.sn The name Pashhur is essentially a curse pronounced by Jeremiah invoking the Lord\u2019s authority. The same phrase occurs in Jer 6:25; 46:5; 49:29 which are all in the context of war. In ancient Israelite culture the change in name denoted a change in status or destiny. See, for example, the shift from Jacob (\u201cHe grabs the heel\u201d and \u201cCheater\u201d or \u201cDeceiver,\u201d Gen 25:26; 27:36) to Israel (\u201cHe perseveres with God,\u201d Gen 32:28)."}, {"pk": 2844151, "translation": "NET", "book": 24, "chapter": 20, "verse": 4, "text": "For the LORD says, \u2018I will make both you and your friends terrified of what will happen to you. You will see all of them die by the swords of their enemies. I will hand all the people of Judah over to the king of Babylon. He will carry some of them away into exile in Babylon and he will kill others of them with the sword.", "comment": "tn Heb \u201cI will make you an object of terror to both you and your friends.\u201d
tn Heb \u201cAnd they will fall by the sword of their enemies and [with] your eyes seeing [it].\u201d"}, {"pk": 2844152, "translation": "NET", "book": 24, "chapter": 20, "verse": 5, "text": "I will hand over all the wealth of this city to their enemies. I will hand over to them all the fruits of the labor of the people of this city and all their prized possessions, as well as all the treasures of the kings of Judah. Their enemies will seize it all as plunder and carry it off to Babylon.", "comment": "tn Heb \u201cTake them [the goods, etc.] as plunder and seize them.\u201d"}, {"pk": 2844153, "translation": "NET", "book": 24, "chapter": 20, "verse": 6, "text": "You, Pashhur, and all your household will go into exile in Babylon. You will die there and you will be buried there. The same thing will happen to all your friends to whom you have prophesied lies.\u2019\u201d", "comment": "sn As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the Lord\u2019s presence in the temple was a guarantee of Judah\u2019s safety (cf. 7:4, 8). Judging from the fact that two other men held the same office after the leading men in the city were carried into exile in 597 b.c. (see Jer 29:25\u201326 and compare 29:1\u20132 for the date and 2 Kgs 24:12\u201316 for the facts), this prophecy was probably fulfilled in 597. For a similar kind of oracle of judgment see Amos 7:10\u201317.
tn Heb \u201call who live in your house.\u201d This included his family and his servants."}, {"pk": 2844154, "translation": "NET", "book": 24, "chapter": 20, "verse": 7, "text": "LORD, you coerced me into being a prophet, and I allowed you to do it. You overcame my resistance and prevailed over me. Now I have become a constant laughingstock. Everyone ridicules me.", "comment": "tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here \u201ccoerced.\u201d Here the Hebrew text reads: \u201cYou [ \u2013 ]ed me and I let myself be [ \u2013 ]ed. You overpowered me and prevailed.\u201d The value one assigns to [ \u2013 ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered \u201cdeceived\u201d or \u201ctricked\u201d by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered \u201centiced\u201d by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically \u201craping\u201d him. It is true that the word is used of \u201cseducing\u201d a virgin in Exod 22:15 and that it is used in several places to refer to \u201cdeceiving\u201d someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of \u201ccoaxing\u201d someone to reveal something he does not want to (Judg 14:15; 16:5) and of \u201centicing\u201d someone to do something on the basis of false hopes (1 Kgs 22:20\u201322; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God \u201ccharms\u201d or \u201cwoos\u201d Israel, his estranged \u2018wife,\u2019 into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17\u201319). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God\u2019s persistence (Jer 1:7\u201310). The best single word to translate \u2018\u2026\u2019 with is thus \u201cpersuaded\u201d or \u201ccoerced.\u201d The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being \u201ccoerced.\u201d The translation \u201cI let you do it\u201d is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 \u00a723.4g for discussion and examples.). The translation \u201cyou overcame my resistance\u201d is based on allusion to the same context (1:7\u201310) and the parallel use of \u05d7\u05b8\u05d6\u05b7\u05e7 (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22."}, {"pk": 2844155, "translation": "NET", "book": 24, "chapter": 20, "verse": 8, "text": "For whenever I prophesy, I must cry out, \u201cViolence and destruction are coming!\u201d This message from the LORD has made me an object of continual insults and derision.", "comment": "tn Heb \u201cspeak,\u201d but the speaking is in the context of speaking as a prophet.
tn Heb \u201cI cry out, I proclaim.\u201d
tn Heb \u201cViolence and destruction.\u201dsn The words \u201cViolence and destruction\u2026\u201d are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the Lord has not carried out his threats. He appears in the eyes of the people to be a false prophet.
tn Heb \u201cthe word of the Lord.\u201d For the use of \u05db\u05bc\u05b4\u05d9\u2026\u05db\u05bc\u05b4\u05d9 (ki\u2026ki) here in the sense of \u201cfor\u2026and\u201d see KBL 432 s.v. \u05db\u05bc\u05d9 10."}, {"pk": 2844156, "translation": "NET", "book": 24, "chapter": 20, "verse": 9, "text": "Sometimes I think, \u201cI will make no mention of his message. I will not speak as his messenger any more.\u201d But then his message becomes like a fire locked up inside of me, burning in my heart and soul. I grow weary of trying to hold it in; I cannot contain it.", "comment": "tn Heb \u201cspeak in his name.\u201d This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being \u201chim,\u201d i.e., the Lord. Comparison, however, with the rest of the context, especially the consequential clause \u201cthen it becomes\u201d (\u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4, v\u00ffhayah), and Jer 23:36 shows that it is \u201cthe word of the Lord.\u201d
tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, \u201cIf I say to myself\u2026then it [his word] becomes.\u201d See GKC 337 \u00a7112.kk for the construction.
sn Heb \u201cIt is in my heart like a burning fire, shut up in my bones.\u201d In addition to standing as part for the whole, the \u201cbones\u201d for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns."}, {"pk": 2844157, "translation": "NET", "book": 24, "chapter": 20, "verse": 10, "text": "I hear many whispering words of intrigue against me. Those who would cause me terror are everywhere! They are saying, \u201cCome on, let\u2019s publicly denounce him!\u201d All my so-called friends are just watching for something that would lead to my downfall. They say, \u201cPerhaps he can be enticed into slipping up, so we can prevail over him and get our revenge on him.", "comment": "tn The phrase translated \u201cThose who would cause me terror are everywhere\u201d has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah\u2019s ejaculation of terror but of his assailant\u2019s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the \u201cwhispering of many\u201d (the literal translation of \u201cmany whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.
tn It would be difficult to render accurately the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) that introduces this verse without lengthening the English line unduly. It probably means something like \u201cThis is true even though I\u2026,\u201d i.e., the particle is concessive (cf. BDB s.v. \u05db\u05bc\u05b4\u05d9 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.
tn Heb \u201cDenounce and let us denounce him.\u201d The verb which is translated \u201cdenounce\u201d (\u05e0\u05b8\u05d2\u05b7\u05d3, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like \u201cdenounce.\u201d What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).
tn Heb \u201cthe men of my peace [who are concerned about my welfare].\u201d For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence \u201cso-called\u201d is supplied in the translation to bring out the irony.
tn Heb \u201cwatching my stumbling [for me to stumble].\u201d Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).
tn All the text says literally is \u201cPerhaps he can be enticed so that we can prevail over him.\u201d However the word \u201centiced\u201d needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the \u201cstumbling\u201d (= \u201csomething that would lead to my downfall\u201d). Hence \u201cslipping up\u201d has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to \u201csomething that would lead to my downfall.\u201dsn There is an interesting ironical play on words here with the earlier use of these same Hebrew words in v. 7 to refer to the Lord coercing him into being his spokesman and overcoming his resistance. Jeremiah is lamenting that it was God\u2019s call to speak his word which he could not (and still cannot) resist that has led ironically to his predicament, which is a source of terror to him."}, {"pk": 2844158, "translation": "NET", "book": 24, "chapter": 20, "verse": 11, "text": "But the LORD is with me to help me like an awe-inspiring warrior. Therefore those who persecute me will fail and will not prevail over me. They will be thoroughly disgraced because they did not succeed. Their disgrace will never be forgotten.", "comment": "sn This line has some interesting ties with Jer 15:20\u201321 where Jeremiah is assured by God that he is indeed with him as he promised him when he called him (1:8, 19) and will deliver him from the clutches of wicked and violent people. The word translated here \u201cawe-inspiring\u201d is the same as the word \u201cviolent people\u201d there. Jeremiah is confident that his \u201cawe-inspiring\u201d warrior will overcome \u201cviolent people.\u201d The statement of confidence here is, by the way, a common element in the psalms of petition in the Psalter. The common elements of that type of psalm are all here: invocation (v. 7), lament (vv. 7\u201310), confession of trust/confidence in being heard (v. 11), petition (v. 12), thanksgiving or praise (v. 13). For some examples of this type of psalm see Pss 3, 7, 26."}, {"pk": 2844159, "translation": "NET", "book": 24, "chapter": 20, "verse": 12, "text": "O LORD who rules over all, you test and prove the righteous. You see into people\u2019s hearts and minds. Pay them back for what they have done because I trust you to vindicate my cause.", "comment": "tn Heb \u201cLord of armies, the one who tests the righteous, who sees kidneys and heart.\u201d The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style.sn This verse is almost an exact duplication of the petition in one of Jeremiah\u2019s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of \u201ckidneys and heart\u201d here. For the thoughts expressed here see Ps 17.
tn Heb \u201cYahweh of armies.\u201dsn See the study note on 2:19 for explanation of this title for God."}, {"pk": 2844160, "translation": "NET", "book": 24, "chapter": 20, "verse": 13, "text": "Sing to the LORD! Praise the LORD! For he rescues the oppressed from the clutches of evildoers.", "comment": "sn While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts see Ps 22 which is a prayer of David in a time of deep distress."}, {"pk": 2844161, "translation": "NET", "book": 24, "chapter": 20, "verse": 14, "text": "Cursed be the day I was born! May that day not be blessed when my mother gave birth to me.", "comment": "sn From the heights of exaltation, Jeremiah returns to the depths of despair. For similar mood swings in the psalms of lament compare Ps 102. Verses 14-18 are similar in tone and mood to Job 3:1\u201310. They are very forceful rhetorical ways of Job and Jeremiah expressing the wish that they had never been born."}, {"pk": 2844162, "translation": "NET", "book": 24, "chapter": 20, "verse": 15, "text": "Cursed be the man who made my father very glad when he brought him the news that a baby boy had been born to him!", "comment": "tn Heb \u201cCursed be the man who brought my father the news saying, \u2018A son, a male, has been born to you,\u2019 making glad his joy.\u201d This verse has been restructured for English stylistic purposes.sn The birth of a child was an occasion of great joy. This was especially true if the child was a boy because it meant the continuance of the family line and the right of retention of the family property. See Ruth 4:10, 13\u201317."}, {"pk": 2844163, "translation": "NET", "book": 24, "chapter": 20, "verse": 16, "text": "May that man be like the cities that the LORD destroyed without showing any mercy. May he hear a cry of distress in the morning and a battle cry at noon.", "comment": "sn The cities alluded to are Sodom and Gomorrah and the cities of the Jordan plain which had become proverbial for their wickedness and for the destruction that the Lord brought on them because of it. See Isa 1:9\u201310; 13:19; Jer 23:14; 49:18."}, {"pk": 2844164, "translation": "NET", "book": 24, "chapter": 20, "verse": 17, "text": "For he did not kill me before I came from the womb, making my pregnant mother\u2019s womb my grave forever.", "comment": "tn Heb \u201cbecause he did not kill me from the womb so my mother might be to me for my grave and her womb eternally pregnant.\u201d The sentence structure has been modified and the word \u201cwomb\u201d moved from the last line to the next to the last line for English stylistic purposes and greater clarity."}, {"pk": 2844165, "translation": "NET", "book": 24, "chapter": 20, "verse": 18, "text": "Why did I ever come forth from my mother\u2019s womb? All I experience is trouble and grief, and I spend my days in shame.", "comment": "tn Heb \u201cWhy did I come forth from the womb to see [= so that I might see] trouble and grief and that my days might be consumed in shame.\u201d"}, {"pk": 2844166, "translation": "NET", "book": 24, "chapter": 21, "verse": 1, "text": "The LORD spoke to Jeremiah when King Zedekiah sent to him Pashhur son of Malkijah and the priest Zephaniah son of Maaseiah. Zedekiah sent them to Jeremiah to ask,", "comment": "tn Heb \u201cThe word which came to Jeremiah from the Lord.\u201d
sn Zedekiah was the last king of Judah. He ruled from 597 b.c. when he was placed on the throne by Nebuchadnezzar (2 Kgs 24:17) until the fall of Jerusalem in 587/6 b.c. He acquiesced to some of his anti-Babylonian counselors, rebelled against Nebuchadnezzar, and sought help from the Egyptians (Ezek 17:12\u201315). This brought Nebuchadnezzar against the city in 588 b.c. This is the first of two delegations to Jeremiah. The later one was sent after Nebuchadnezzar withdrew to take care of the Egyptian threat (cf. Jer 37:1\u20139).
sn The Pashhur son of Malkijah referred to here is not the same as the Pashhur referred to in 20:1\u20136 who was the son of Immer. This Pashhur is referred to later in 38:1. The Zephaniah referred to here was the chief of security referred to later in Jer 29:25\u201326. He appears to have been favorably disposed toward Jeremiah.
tn Heb \u201csent to him\u2026Maaseiah, saying,\u2026.\u201d"}, {"pk": 2844167, "translation": "NET", "book": 24, "chapter": 21, "verse": 2, "text": "\u201cPlease ask the LORD to come and help us, because King Nebuchadnezzar of Babylon is attacking us. Maybe the LORD will perform one of his miracles as in times past and make him stop attacking us and leave.\u201d", "comment": "tn The verb used here is often used of seeking information through a prophet (e.g., 2 Kgs 1:16; 8:8) and hence many translate \u201cinquire of the Lord for us.\u201d However, it is obvious from the following that they were not seeking information but help. The word is also used for that in Pss 34:4 (34:5 HT); 77:2 (77:3 HT).
tn The dominant spelling of this name is actually Nebuchadrezzar which is closer to his Babylonian name Nebu kudduri uzzur. An alternate spelling which is found 6 times in the book of Jeremiah and 17 times elsewhere is Nebuchadnezzar which is the form of the name that is usually used in English versions.sn Nebuchadnezzar was the second and greatest king of Babylon. He is known in the Bible both for his two conquests of Jerusalem in 597 b.c. (2 Kgs 24:10\u201317) and 587 b.c. (2 Kgs 25:1\u20137) and for his having built Babylon the Great (Dan 4:28\u201330).
tn Heb \u201cPerhaps the Lord will do according to his miracles that he may go up from against us.\u201dsn The miracles that they may have had in mind would have included the Exodus, the conquest of Jericho, the deliverance of Jehoshaphat (2 Chr 20:1\u201330), etc., but predominant in their minds was probably the deliverance of Jerusalem from Sennacherib in the times of Hezekiah (Isa 37:33\u201338)."}, {"pk": 2844168, "translation": "NET", "book": 24, "chapter": 21, "verse": 3, "text": "Jeremiah answered them, \u201cTell Zedekiah"}, {"pk": 2844169, "translation": "NET", "book": 24, "chapter": 21, "verse": 4, "text": "that the LORD, the God of Israel, says, \u2018The forces at your disposal are now outside the walls fighting against King Nebuchadnezzar of Babylon and the Babylonians who have you under siege. I will gather those forces back inside the city.", "comment": "tn Heb \u201cthe weapons which are in your hand.\u201d Weapons stands here by substitution for the soldiers who wield them.
tn The structure of the Hebrew sentence of this verse is long and complex and has led to a great deal of confusion and misunderstanding. There are two primary points of confusion: 1) the relation of the phrase \u201coutside the walls,\u201d and 2) the antecedent of \u201cthem\u201d in the last clause of the verse that reads in Hebrew: \u201cI will gather them back into the midst of the city.\u201d Most take the phrase \u201coutside the walls\u201d with \u201cthe Babylonians\u2026.\u201d Some take it with \u201cturn back/bring back\u201d to mean \u201cfrom outside\u2026.\u201d However, the preposition \u201cfrom\u201d is part of the idiom for \u201coutside\u2026.\u201d The phrase goes with \u201cfighting\u201d as J. Bright (Jeremiah [AB], 215) notes and as NJPS suggests. The antecedent of \u201cthem\u201d has sometimes been taken mistakenly to refer to the Babylonians. It refers rather to \u201cthe forces at your disposal\u201d which is literally \u201cthe weapons which are in your hands.\u201d This latter phrase is a figure involving substitution (called metonymy) as Bright also correctly notes. The whole sentence reads in Hebrew: \u201cI will bring back the weapons of war which are in your hand with which you are fighting Nebuchadrezzar the King of Babylon and the Chaldeans who are besieging you outside your wall and I will gather them into the midst of the city.\u201d The sentence has been restructured to better reflect the proper relationships and to make the sentence conform more to contemporary English style.
tn Heb \u201cTell Zedekiah, \u2018Thus says the Lord, the God of Israel.\u2019\u201d Using the indirect quote eliminates one level of embedded quotation and makes it easier for the reader to follow.
sn The Babylonians (Heb \u201cthe Chaldeans\u201d). The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah. Jeremiah\u2019s contemporary Ezekiel uses both terms."}, {"pk": 2844170, "translation": "NET", "book": 24, "chapter": 21, "verse": 5, "text": "In anger, in fury, and in wrath I myself will fight against you with my mighty power and great strength!", "comment": "tn Heb \u201cwith outstretched hand and with strong arm.\u201d These are, of course, figurative of God\u2019s power and might. He does not literally have hands and arms.sn The phrases in this order are unique but a very similar phrase \u201cby strong hand and outstretched arm\u201d are found several times with reference to God\u2019s mighty power unleashed against Egypt at the exodus (cf., Deut 4:34; 5:15; 26:8; Jer 32:21; Ps 136:12). Instead of being directed at Israel\u2019s enemies it will now be directed against her."}, {"pk": 2844171, "translation": "NET", "book": 24, "chapter": 21, "verse": 6, "text": "I will kill everything living in Jerusalem, people and animals alike! They will die from terrible diseases.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844172, "translation": "NET", "book": 24, "chapter": 21, "verse": 7, "text": "Then I, the LORD, promise that I will hand over King Zedekiah of Judah, his officials, and any of the people who survive the war, starvation, and disease. I will hand them over to King Nebuchadnezzar of Babylon and to their enemies who want to kill them. He will slaughter them with the sword. He will not show them any mercy, compassion, or pity.\u2019", "comment": "tn Heb \u201coracle of the Lord.\u201d
tn Heb \u201cAnd afterward.\u201d"}, {"pk": 2844173, "translation": "NET", "book": 24, "chapter": 21, "verse": 8, "text": "\u201cBut tell the people of Jerusalem that the LORD says, \u2018I will give you a choice between two courses of action. One will result in life; the other will result in death.", "comment": "tn Heb \u201cAnd/But unto this people you shall say\u2026\u201d \u201cBut\u201d is suggested here by the unusual word order which offsets what they are to say to Zedekiah (v. 3).
tn Heb \u201cBehold I am setting before you the way of life and the way of death.\u201d
tn Heb \u201cthese people.\u201d"}, {"pk": 2844174, "translation": "NET", "book": 24, "chapter": 21, "verse": 9, "text": "Those who stay in this city will die in battle or of starvation or disease. Those who leave the city and surrender to the Babylonians who are besieging it will live. They will escape with their lives.", "comment": "tn Heb \u201chis life will be to him for spoil.\u201dsn Spoil was what was carried off by the victor (see, e.g., Judg 5:30). Those who surrendered to the Babylonians would lose their property, their freedom, and their citizenship but would at least escape with their lives. Jeremiah was branded a traitor for this counsel (cf. 38:4) but it was the way of wisdom since the Lord was firmly determined to destroy the city (cf. v. 10)."}, {"pk": 2844175, "translation": "NET", "book": 24, "chapter": 21, "verse": 10, "text": "For I, the LORD, say that I am determined not to deliver this city but to bring disaster on it. It will be handed over to the king of Babylon and he will destroy it with fire.\u2019\u201d", "comment": "tn Heb \u201che will burn it with fire.\u201d
tn Heb \u201cI have set my face against this city for evil [i.e., disaster] and not for good [i.e., well-being].\u201d For the use of the idiom \u201cset one\u2019s face against/toward\u201d see, e.g., usage in 1 Kgs 2:15; 2 Kgs 2:17; Jer 42:15, 17 and note the interesting interplay of usage in Jer 44:11\u201312.
tn Heb \u201coracle of the Lord.\u201d"}, {"pk": 2844176, "translation": "NET", "book": 24, "chapter": 21, "verse": 11, "text": "The LORD told me to say to the royal court of Judah, \u201cListen to what the LORD says,", "comment": "tn Heb \u201chouse\u201d or \u201chousehold.\u201d It is clear from 22:1\u20136 that this involved the King, the royal family, and the court officials.
tn The words \u201cThe Lord told me to say\u201d are not in the text. They have been supplied in the translation for clarity. This text has been treated in two very different ways depending upon how one views the connection of the words \u201cand to/concerning the household of the King of Judah, \u2018Hear the word of the Lord:\u2026\u2019\u201d with the preceding and following. Some treat the words that follow as a continuation of Jeremiah\u2019s response to the delegation sent by Zedekiah (cf. vv. 3, 8). Others treat this as introducing a new set of oracles parallel to those in 23:9\u201340 which are introduced by the heading \u201cto/concerning the prophets.\u201d There are three reasons why this is the more probable connection: (1) the parallelism in expression with 23:9; (2) the other introductions in vv. 3, 8 use the preposition \u05d0\u05b6\u05dc (\u2019el) instead of \u05dc\u05b0 (l\u00ff) used here, and they have the formal introduction \u201cyou shall say\u2026\u201d; (3) the warning or challenge here would mitigate the judgment pronounced on the king and the city in vv. 4\u20137. Verses 8-9 are different. They are not a mitigation but an offer of escape for those who surrender. Hence, these words are a title \u201cNow concerning the royal court.\u201d (The vav [\u05d5] that introduces this is disjunctive = \u201cNow.\u201d) However, since the imperative that follows is masculine plural and addressed to the royal house, something needs to be added to introduce it. Hence the translation supplies \u201cThe Lord told me to say\u201d to avoid confusion or mistakenly connecting it with the preceding."}, {"pk": 2844177, "translation": "NET", "book": 24, "chapter": 21, "verse": 12, "text": "O royal family descended from David. The LORD says: \u2018See to it that people each day are judged fairly. Deliver those who have been robbed from those who oppress them. Otherwise, my wrath will blaze out against you. It will burn like a fire that cannot be put out because of the evil that you have done.", "comment": "tn Heb \u201cLest my wrath go out like fire and burn with no one to put it out because of the evil of your deeds.\u201d
tn Heb \u201cto the morning\u201d = \u201cmorning by morning\u201d or \u201ceach morning.\u201d See Isa 33:2 and Amos 4:4 for parallel usage.
sn The kings of Israel and Judah were responsible for justice. See Pss 122:5. The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (2 Sam 14), Solomon and the two prostitutes (1 Kgs 3:16\u201328), and Absalom\u2019s attempts to win the hearts of the people of Israel by interfering with due process (2 Sam 15:2\u20134). How the system was designed to operate may be seen from 2 Chr 19:4\u201311.
tn Heb \u201chouse of David.\u201d This is essentially equivalent to the royal court in v. 11.
tn Heb \u201cfrom the hand [or power] of.\u201d"}, {"pk": 2844178, "translation": "NET", "book": 24, "chapter": 21, "verse": 13, "text": "Listen, you who sit enthroned above the valley on a rocky plateau. I am opposed to you,\u2019 says the LORD. \u2018You boast, \u201cNo one can swoop down on us. No one can penetrate into our places of refuge.\u201d", "comment": "tn Heb \u201coracle of the Lord.\u201d
tn Heb \u201cI am against you.\u201d
tn Or \u201cListen, Jerusalem, you\u2026\u201d; Heb text of v. 21a-b reads, \u201cBehold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the Lord, who are saying [masc. pl.].\u201d Verses 13-14 are generally treated as a separate oracle addressed to Jerusalem. The basis for this is (1) the appropriateness of the description here to the city of Jerusalem; (2) the rather similar reference to Jerusalem smugly living in her buildings made from cedars of Lebanon in 22:23; (3) the use of the second feminine singular pronoun \u201cyou\u201d in other places in reference to Jerusalem (cf. clearly in 4:14; 6:8; 13:20; 15:5\u20136); (4) the use of the feminine singular participle to refer to personified Jerusalem in 10:17 as well as 20:23. However, the description in 21:13 is equally appropriate to the royal household that the Lord has been addressing; the palace stood on the Ophel or fill between the northern and southern hill just south of the temple and overlooked the Kidron valley. Moreover, the word \u201centhroned\u201d is even more fitting to the royal household than to Jerusalem. The phrase \u201centhroned above the valley\u201d is literally \u201cinhabitant of the valley.\u201d But since the literal is inappropriate for either Jerusalem or the royal palace, the phrase is regularly interpreted after the parallel phrase referring to the Lord \u201centhroned above the cherubim.\u201d The royal house was \u201centhroned\u201d more literally than Jerusalem was. Taking this to refer to the royal court rather than Jerusalem also introduces one less unintroduced entity by the shift in pronoun in vv. 11\u201314 as well as eliminating the introduction of an otherwise unintroduced oracle. The \u201cyou\u201d of \u201cyou boast\u201d is actually the masculine plural participle (Heb \u201cwho say\u201d) that modifies the feminine singular participle \u201cyou who sit enthroned\u201d and goes back to the masculine plural imperatives in v. 12 rather than introducing a new entity, the people of the city. The participle \u201cyou who sit enthroned\u201d is to be interpreted as a collective referring to the royal court not a personification of the city of Jerusalem (cf. GKC 394 \u00a7122.s and see, e.g., Isa 12:6; Mic 1:11). Moreover, taking the referent to be the royal court makes the reference to the word translated \u201cpalace\u201d much more natural. The word is literally \u201cforest\u201d and is often seen to be an allusion to the armory which was called the \u201cForest of Lebanon\u201d (1 Kgs 7:2; 10:17; 10:21; Isa 22:8 and see also Ezek 17:3 in an allegory (17:2\u201318) which may have been contemporary with this oracle). Taking the oracle to refer to the royal court also makes this oracle more parallel with the one that follows where destruction of the palace leads also to the destruction of the city.
tn Heb \u201cWho can swoop\u2026Who can penetrate\u2026?\u201d The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36\u201337) in the context of promises to protect it (Isa 31:4\u20135; 37:33\u201335; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel\u2019s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8\u201312; Jer 21:13\u201314)."}, {"pk": 2844179, "translation": "NET", "book": 24, "chapter": 21, "verse": 14, "text": "But I will punish you as your deeds deserve,\u2019 says the LORD. \u2018I will set fire to your palace; it will burn up everything around it.\u2019\u201d", "comment": "tn Heb \u201cI will set fire in its forest and it will devour its surroundings.\u201d The pronouns are actually third feminine singular going back to the participle \u201cyou who sit enthroned above the valley.\u201d However, this is another example of those rapid shifts in pronouns typical of the biblical Hebrew style which are uncommon in English. They have regularly been leveled to the same person throughout in the translation to avoid possible confusion for the English reader.
tn Heb \u201coracle of the Lord.\u201d"}, {"pk": 2844180, "translation": "NET", "book": 24, "chapter": 22, "verse": 1, "text": "The LORD told me, \u201cGo down to the palace of the king of Judah. Give him a message from me there.", "comment": "sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.
tn The word \u201cme \u201c is not in the text. It is, however, implicit and is supplied in the translation for clarity.
tn Heb \u201cAnd speak there this word:\u201d The translation is intended to eliminate an awkward and lengthy sentence."}, {"pk": 2844181, "translation": "NET", "book": 24, "chapter": 22, "verse": 2, "text": "Say: \u2018Listen, O king of Judah who follows in David\u2019s succession. You, your officials, and your subjects who pass through the gates of this palace must listen to what the LORD says.", "comment": "tn Heb \u201cwho sits on David\u2019s throne.\u201d
tn Heb \u201cHear the word of the Lord, O king of Judah who sits on the throne of David, you, and your officials and your people who pass through these gates.\u201d"}, {"pk": 2844182, "translation": "NET", "book": 24, "chapter": 22, "verse": 3, "text": "The LORD says, \u201cDo what is just and right. Deliver those who have been robbed from those who oppress them. Do not exploit or mistreat foreigners who live in your land, children who have no fathers, or widows. Do not kill innocent people in this land.", "comment": "tn Heb \u201caliens, orphans, or widows\u201d treating the terms as generic or collective. However, the term \u201calien\u201d carries faulty connotations and the term \u201corphan\u201d is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.sn These were classes of people who had no one to look out for their rights. The laws of Israel, however, were careful to see that their rights were guarded (cf. Deut 10:18) and that provision was made for meeting their needs (cf. Deut 24:19\u201321). The Lord promised to protect them (cf. Ps 146:9) and a curse was called down on any who deprived them of justice (cf. Deut 27:19).
tn Heb \u201cfrom the hand [or power] of.\u201d
tn Heb \u201cDo not shed innocent blood.\u201dsn Do not kill innocent people. For an example of one of the last kings who did this see Jer 36:20\u201323. Manasseh was notorious for having done this and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4)."}, {"pk": 2844183, "translation": "NET", "book": 24, "chapter": 22, "verse": 4, "text": "If you are careful to obey these commands, then the kings who follow in David\u2019s succession and ride in chariots or on horses will continue to come through the gates of this palace, as will their officials and their subjects.", "comment": "tn Heb \u201cThere will come through the gates of this city the kings\u2026riding in chariots and on horses, they and their officials\u2026\u201d The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. Compare 17:25 for the structure and wording of this sentence.
tn The translation here reflects the emphasizing infinitive absolute before the verb."}, {"pk": 2844184, "translation": "NET", "book": 24, "chapter": 22, "verse": 5, "text": "But, if you do not obey these commands, I solemnly swear that this palace will become a pile of rubble. I, the LORD, affirm it!\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d
sn Heb \u201cI swear by myself.\u201d Oaths were guaranteed by invoking the name of a god or swearing by \u201chis life.\u201d See Jer 12:16; 44:26. Since the Lord is incomparably great, he could swear by no higher (see Heb 6:13\u201316) than to swear by himself or his own great name."}, {"pk": 2844185, "translation": "NET", "book": 24, "chapter": 22, "verse": 6, "text": "\u201c\u2018For the LORD says concerning the palace of the king of Judah, \u201cThis place looks like a veritable forest of Gilead to me. It is like the wooded heights of Lebanon in my eyes. But I swear that I will make it like a wilderness whose towns have all been deserted.", "comment": "tn Heb \u201cGilead you are to me, the height of Lebanon, but I will surely make you a wilderness [with] cities uninhabited.\u201d The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition \u05dc\u05b0 (lamed) = \u201cin my eyes/in my opinion\u201d see BDB 513 s.v. \u05dc\u05b0 5.a(d) and compare Jonah 3:3; Esth 10:3. For the use of the particles \u05d0\u05b4\u05dd \u05dc\u05b9\u05d0 (\u2019im lo\u2019) to introduce an emphatic oath see BDB 50 s.v. \u05d0\u05b4\u05dd 1.b(2).sn Lebanon was well known for its cedars and the palace (and the temple) had used a good deal of such timber in its construction (see 1 Kgs 5:6, 8\u201310; 7:2\u20133). In this section several references are made to cedar (see vv. 7, 14, 15, 23) and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (2:14). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures."}, {"pk": 2844186, "translation": "NET", "book": 24, "chapter": 22, "verse": 7, "text": "I will send men against it to destroy it with their axes and hatchets. They will hack up its fine cedar panels and columns and throw them into the fire.", "comment": "sn Heb \u201cI will sanctify destroyers against it.\u201d If this is not an attenuated use of the term \u201csanctify\u201d the traditions of Israel\u2019s holy wars are being turned against her. See also 6:4. In Israel\u2019s early wars in the wilderness and in the conquest, the Lord fought for her against the enemies (cf., e.g., Josh 10:11, 14, 42; 24:7; Judg 5:20; 1 Sam 7:10). Now he is going to fight against them (21:5, 13) and use the enemy as his instruments of destruction. For a similar picture of destruction in the temple see the lament in Ps 74:3\u20137."}, {"pk": 2844187, "translation": "NET", "book": 24, "chapter": 22, "verse": 8, "text": "\u201c\u2018People from other nations will pass by this city. They will ask one another, \u201cWhy has the LORD done such a thing to this great city?\u201d"}, {"pk": 2844188, "translation": "NET", "book": 24, "chapter": 22, "verse": 9, "text": "The answer will come back, \u201cIt is because they broke their covenant with the LORD their God and worshiped and served other gods.\u201d"}, {"pk": 2844189, "translation": "NET", "book": 24, "chapter": 22, "verse": 10, "text": "\u201c\u2018Do not weep for the king who was killed. Do not grieve for him. But weep mournfully for the king who has gone into exile. For he will never return to see his native land again.", "comment": "tn The word \u201cking\u201d is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.sn As the next verse makes clear, the king who will never return to see his native land is Shallum, also known as Jehoahaz (cf. 1 Chr 3:15; 2 Kgs 23:30, 33\u201334). He was made king by popular acclaim after the death of his father, Josiah, who was killed at Megiddo trying to stop Pharaoh Necho from going to the aid of the Assyrians. According to 2 Kgs 23:32 he was a wicked king. He was deposed by Necho and carried into exile where he died. The dead king alluded to is his father, Josiah, who was a godly king and was accordingly spared from seeing the destruction of his land (2 Kgs 22:20)."}, {"pk": 2844190, "translation": "NET", "book": 24, "chapter": 22, "verse": 11, "text": "\u201c\u2018For the LORD has spoken about Shallum son of Josiah, who succeeded his father as king of Judah but was carried off into exile. He has said, \u201cHe will never return to this land.", "comment": "tn Heb \u201cFor thus said the Lord concerning Shallum son of Josiah, king of Judah, who reigned instead of his father who went away from this place: He will not return there again.\u201d"}, {"pk": 2844191, "translation": "NET", "book": 24, "chapter": 22, "verse": 12, "text": "For he will die in the country where they took him as a captive. He will never see this land again.\u201d", "comment": "sn This prophecy was fulfilled according to 2 Kgs 23:34."}, {"pk": 2844192, "translation": "NET", "book": 24, "chapter": 22, "verse": 13, "text": "\u201c\u2018Sure to be judged is the king who builds his palace using injustice and treats people unfairly while adding its upper rooms. He makes his countrymen work for him for nothing. He does not pay them for their labor.", "comment": "sn Heb \u201cWoe.\u201d This particle is used in laments for the dead (cf., e.g., 1 Kgs 13:30; Jer 34:5) and as an introductory particle in indictments against a person on whom judgment is pronounced (cf., e.g., Isa 5:8, 11; Jer 23:1). The indictment is found here in vv. 13\u201317 and the announcement of judgment in vv. 18\u201319.
tn Heb \u201cWoe to the one who builds his house by unrighteousness and its upper rooms with injustice using his neighbor [= countryman] as a slave for nothing and not giving to him his wages.\u201d sn This was a clear violation of covenant law (cf. Deut 24:14\u201315) and a violation of the requirements set forth in Jer 22:3. The allusion is to Jehoiakim who is not mentioned until v. 18. He was placed on the throne by Pharaoh Necho and ruled from 609-598 b.c. He became a vassal of Nebuchadnezzar but rebelled against him, bringing about the siege of 597 b.c. in which his son and many of the Judean leaders were carried off to Babylon (2 Kgs 23:34\u201324:16). He was a wicked king according to the author of the book of Kings (2 Kgs 23:37). He had Uriah the prophet killed (Jer 26:23) and showed no regard for Jeremiah\u2019s prophecies, destroying the scroll containing them (Jer 36:23) and ordering Jeremiah\u2019s arrest (Jer 36:23)."}, {"pk": 2844193, "translation": "NET", "book": 24, "chapter": 22, "verse": 14, "text": "He says, \u201cI will build myself a large palace with spacious upper rooms.\u201d He cuts windows in its walls, panels it with cedar, and paints its rooms red.", "comment": "tc The MT should be emended to read \u05d7\u05b7\u05dc\u05bc\u05b9\u05e0\u05b8\u05d9\u05d5 \u05d5\u05b0\u05e1\u05b8\u05e4\u05d5\u05b9\u05df (khallonayv v\u00ffsafon) instead of \u05d7\u05b7\u05dc\u05bc\u05b9\u05e0\u05b8\u05d9 \u05d5\u05b0\u05e1\u05b8\u05e4\u05d5\u05bc\u05df (khallonay v\u00ffsafon), i.e., the plural noun with third singular suffix rather than the first singular suffix and the infinitive absolute rather than the passive participle. The latter form then parallels the form for \u201cpaints\u201d and functions in the same way (cf. GKC 345 \u00a7113.z for the infinitive with vav [\u05d5] continuing a perfect). The errors in the MT involve reading the \u05d5\u05b0 once instead of twice (haplography) and reading the \u05d5\u05bc (u) for the \u05d5\u05b9 (o).
tn The word translated \u201cred\u201d only occurs here and in Ezek 23:14 where it refers to the pictures of the Babylonians on the wall of the temple. Evidently this was a favorite color for decoration. It is usually identified as vermilion, a mineral product from red ocher (cf. C. L. Wickwire, \u201cVermilion,\u201d IDB 4:748)."}, {"pk": 2844194, "translation": "NET", "book": 24, "chapter": 22, "verse": 15, "text": "Does it make you any more of a king that you outstrip everyone else in building with cedar? Just think about your father. He was content that he had food and drink. He did what was just and right. So things went well with him.", "comment": "sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).
tn Heb \u201cYour father, did he not eat and drink and do justice and right.\u201d The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim\u2019s actions are to be condemned. The key terms here are \u201cthen things went well with him\u201d which is repeated in the next verse after the reiteration of Josiah\u2019s practice of justice.
tn For the use of this verb see Jer 12:5 where it is used of Jeremiah \u201ccompeting\u201d with horses. The form is a rare Tiphel (see GKC 153 \u00a755.h)."}, {"pk": 2844195, "translation": "NET", "book": 24, "chapter": 22, "verse": 16, "text": "He upheld the cause of the poor and needy. So things went well for Judah.\u2019 The LORD says, \u2018That is a good example of what it means to know me.\u2019", "comment": "tn The words \u201cfor Judah\u201d are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., \u201cthings went well for everyone.\u201d
tn Heb \u201cIs that not what it means to know me.\u201d The question is rhetorical and expects a positive answer. It is translated in the light of the context.sn Comparison of the usage of the words \u201cknow me\u201d in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word \u201cknow\u201d is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3."}, {"pk": 2844196, "translation": "NET", "book": 24, "chapter": 22, "verse": 17, "text": "But you are always thinking and looking for ways to increase your wealth by dishonest means. Your eyes and your heart are set on killing some innocent person and committing fraud and oppression.", "comment": "tn Heb \u201cYour eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].\u201d The sentence has been broken up to conform more to English style and the significance of \u201ceyes\u201d and \u201cheart\u201d explained before they are introduced into the translation."}, {"pk": 2844197, "translation": "NET", "book": 24, "chapter": 22, "verse": 18, "text": "So the LORD has this to say about Josiah\u2019s son, King Jehoiakim of Judah: People will not mourn for him, saying, \u201cThis makes me sad, my brother! This makes me sad, my sister!\u201d They will not mourn for him, saying, \u201cPoor, poor lord! Poor, poor majesty!\u201d", "comment": "tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: \u201cHow sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.\u201d This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.
sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2."}, {"pk": 2844198, "translation": "NET", "book": 24, "chapter": 22, "verse": 19, "text": "He will be left unburied just like a dead donkey. His body will be dragged off and thrown outside the gates of Jerusalem.\u2019\u201d", "comment": "sn A similar judgment against this ungodly king is pronounced by Jeremiah in 36:30. According to 2 Chr 36:6 he was bound over to be taken captive to Babylon but apparently died before he got there. According to the Jewish historian Josephus, Nebuchadnezzar ordered his body thrown outside the wall in fulfillment of this judgment. The Bible itself, however, does not tell us that.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844199, "translation": "NET", "book": 24, "chapter": 22, "verse": 20, "text": "People of Jerusalem, go up to Lebanon and cry out in mourning. Go to the land of Bashan and cry out loudly. Cry out in mourning from the mountains of Moab. For your allies have all been defeated.", "comment": "tn Heb \u201cyour lovers.\u201d For the usage of this term to refer to allies see 30:14 and a semantically similar term in 4:30.sn If the passages in this section are chronologically ordered, this refers to the help that Jehoiakim relied on when he rebelled against Nebuchadnezzar.
tn The words \u201cpeople of Jerusalem\u201d are not in the text. They are supplied in the translation to clarify the referent of the imperative. The imperative is feminine singular and it is generally agreed that personified Zion/Jerusalem is in view. The second feminine singular has commonly been applied to Jerusalem or the people of Judah throughout the book. The reference to allies (v. 20, 22) and to leaders (v. 22) make it very probable that this is the case here too.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cfrom Abarim.\u201d This was the mountain range in Moab from which Moses viewed the promised land (cf. Deut 32:49)."}, {"pk": 2844200, "translation": "NET", "book": 24, "chapter": 22, "verse": 21, "text": "While you were feeling secure I gave you warning. But you said, \u201cI refuse to listen to you.\u201d That is the way you have acted from your earliest history onward. Indeed, you have never paid attention to me.", "comment": "tn Heb \u201cfrom your youth.\u201d Compare the usage in 2:2; 3:24 and compare a similar idea in 7:25.
tn Heb \u201cI spoke to you in your security.\u201d The reference is to the sending of the prophets. Compare this context with the context of 7:25. For the nuance \u201csecurity\u201d for this noun (\u05e9\u05c1\u05b7\u05dc\u05b0\u05d5\u05b8\u05d4, shalvah) rather than \u201cprosperity\u201d as many translate see Pss 122:7; 30:6 and the related adjective (\u05e9\u05c1\u05b8\u05dc\u05b5\u05d5, shalev) in Jer 49:31; Job 16:2; 21:23."}, {"pk": 2844201, "translation": "NET", "book": 24, "chapter": 22, "verse": 22, "text": "My judgment will carry off all your leaders like a storm wind! Your allies will go into captivity. Then you will certainly be disgraced and put to shame because of all the wickedness you have done.", "comment": "tn Heb \u201cA wind will shepherd away all your shepherds.\u201d The figures have all been interpreted in the translation for the sake of clarity. For the use of the word \u201cwind\u201d as a metaphor or simile for God\u2019s judgment (using the enemy forces) see 4:11\u201312; 13:24; 18:17. For the use of the word \u201cshepherd\u201d to refer to rulers/leaders 2:8; 10:21; and 23:1\u20134. For the use of the word \u201cshepherd away\u201d in the sense of carry off/drive away see BDB 945 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 2.d and compare Job 20:26. There is an obvious wordplay involved in two different senses of the word \u201cshepherd,\u201d one referring to their leaders and one referring to the loss of those leaders by the wind driving them off. There may even be a further play involving the word \u201cwickedness\u201d which comes from a word having the same consonants. If the oracles in this section are chronologically ordered this threat was fulfilled in 597 b.c. when many of the royal officials and nobles were carried away captive with Jehoiachin (see 2 Kgs 24:15) who is the subject of the next oracle.
tn The use of the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) is intensive here and probably also at the beginning of the last line of v. 21. (See BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.e.)"}, {"pk": 2844202, "translation": "NET", "book": 24, "chapter": 22, "verse": 23, "text": "You may feel as secure as a bird nesting in the cedars of Lebanon. But oh how you will groan when the pains of judgment come on you. They will be like those of a woman giving birth to a baby.", "comment": "tn Heb \u201cYou who dwell in Lebanon, you who are nested in its cedars, how you\u2026.\u201d The metaphor has been interpreted for the sake of clarity. The figure here has often been interpreted of the people of Jerusalem living in paneled houses or living in a city dominated by the temple and palace which were built from the cedars of Lebanon. Some even interpret this as a reference to the king who has been characterized as living in a cedar palace, in a veritable Lebanon (cf. vv. 6\u20137, 14 and see also the alternate interpretation of 21:13\u201314). However, the reference to \u201cnesting in the cedars\u201d and the earlier reference to \u201cfeeling secure\u201d suggests that the figure is rather like that of Ezek 31:6 and Dan 4:12. See also Hab 2:9 where a related figure is used. The forms for \u201cyou who dwell\u201d and \u201cyou who are nested\u201d in the literal translation are feminine singular participles referring again to personified Jerusalem. (The written forms of these participles are to be explained as participles with a hireq campaginis according to GKC 253 \u00a790.m. The use of the participle before the preposition is to be explained according to GKC 421 \u00a7130.a.)
tn The verb here should be identified as a Niphal perfect of the verb \u05d0\u05b8\u05e0\u05b7\u05d7 (\u2019anakh) with the \u05d0 (aleph) left out (so BDB 336 s.v. \u05d7\u05b8\u05e0\u05b7\u05df Niph and GKC 80 \u00a723.f, n. 1). The form is already translated that way by the Greek, Latin, and Syriac versions.
sn This simile has already been used in Jer 4:31; 6:24 in conjunction with Zion/Jerusalem\u2019s judgment."}, {"pk": 2844203, "translation": "NET", "book": 24, "chapter": 22, "verse": 24, "text": "The LORD says, \u201cAs surely as I am the living God, you, Jeconiah, king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cConiah.\u201d This is the spelling of this king\u2019s name here and in v. 28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout.sn According to 2 Kgs 24:8\u20139 Jeconiah (= Jehoiachin) succeeded his father Jehoiakim and evidently followed in his anti-Babylon, anti-God stance. He surrendered to Nebuchadnezzar shortly after he became king and along with his mother, his family, his officials, and some of the leading men of Jerusalem and Judah was carried into exile in 597 b.c. According to Jer 28:4, 10, there were popular hopes that he would be restored from exile and returned to the throne. This oracle flatly denies that hope. Allusion has already been made to the loss of regal authority by this king and his mother in 13:18\u201319.
tn Heb \u201cAs surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].\u201d The signet ring was the king\u2019s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king\u2019s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd (ki \u2019im) that stand after the oath formula \u201cAs I live\u201d introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd 1.a and BDB 50 s.v. \u05d0\u05b4\u05dd 1.b[2] and compare 2 Sam 3:35). The particle \u05db\u05bc\u05b4\u05d9 that stands in front of \u201cI will tear you off\u201d introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.c and compare 1 Sam 14:39, 44). The Lord is swearing emphatically that Jeconiah will not be the earthly representative of his rule; i.e., not carry the authority of the signet ring bearer. As in several other places in Jeremiah there is a sudden shift from the third person to the second person which runs throughout vv. 24\u201327. The pronouns are leveled in the translation to the second person to avoid confusion. The figures are interpreted in the translation to convey the proper significance. See the study note for explanation.sn According to the Davidic covenant the Davidic king sat on God\u2019s throne over God\u2019s kingdom, Israel (cf. 2 Chr 29:30; 28:5). As God\u2019s representative he ruled in God\u2019s stead and could even be addressed figuratively as God (cf. Ps 45:6 [45:7 HT]) and compare the same phenomenon for the earthly judges, Exod 22:7\u20138; Ps 82:1, 6). Jeconiah is being denied the right to function any longer as the Davidic king and any hopes of ever regaining that right in his lifetime or through the succession of his sons is also denied. This oracle is reversed by the later oracle of the prophet Haggai to his grandson Zerubbabel in Hag 2:20\u201323 and both Jeconiah and Zerubbabel are found in the genealogy of Christ in Matt 1:12\u201313."}, {"pk": 2844204, "translation": "NET", "book": 24, "chapter": 22, "verse": 25, "text": "I will hand you over to those who want to take your life and of whom you are afraid. I will hand you over to King Nebuchadnezzar of Babylon and his Babylonian soldiers.", "comment": "tn Heb \u201cthe Chaldeans.\u201d See the study note on 21:4."}, {"pk": 2844205, "translation": "NET", "book": 24, "chapter": 22, "verse": 26, "text": "I will force you and your mother who gave you birth into exile. You will be exiled to a country where neither of you were born, and you will both die there.", "comment": "tn Heb \u201cI will hurl you and your mother\u2026into another land where\u2026\u201d The verb used here is very forceful. It is the verb used for Saul throwing a spear at David (1 Sam 18:11) and for the Lord unleashing a violent storm on the sea (Jonah 1:4). It is used both here and in v. 28 for the forceful exile of Jeconiah and his mother."}, {"pk": 2844206, "translation": "NET", "book": 24, "chapter": 22, "verse": 27, "text": "You will never come back to this land to which you will long to return!\u201d", "comment": "tn Heb \u201cAnd unto the land to which they lift up their souls to return there, there they will not return.\u201d Once again there is a sudden shift in person from the second plural to the third plural. As before the translation levels the pronouns to avoid confusion. For the idiom \u201cto lift up the soul to\u201d = \u201cto long/yearn to/for\u201d see BDB 670 s.v. \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 1.b(9)."}, {"pk": 2844207, "translation": "NET", "book": 24, "chapter": 22, "verse": 28, "text": "This man, Jeconiah, will be like a broken pot someone threw away. He will be like a clay vessel that no one wants. Why will he and his children be forced into exile? Why will they be thrown out into a country they know nothing about?", "comment": "tn The word translated \u201cclay vessel\u201d occurs only here. Its meaning, however, is assured on the basis of the parallelism and on the basis of the verb root which is used for shaping or fashioning in Job 10:8. The KJV renders it as \u201cidol,\u201d but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated \u201cvessel\u201d in the Latin version. The word \u201cclay\u201d is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on the context and the use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels.
sn The question \u201cWhy?\u201d is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.
tn Heb \u201cIs this man, Coniah, a despised, broken vessel or a vessel that no one wants?\u201d The question is rhetorical expecting a positive answer in agreement with the preceding oracle.sn For the image of the rejected, broken vessel see Jer 19:1\u201313 (where, however, the vessel is rejected first and then broken) and compare also the image of the linen shorts which are good for nothing in Jer 13 (see especially vv. 10\u201311)."}, {"pk": 2844208, "translation": "NET", "book": 24, "chapter": 22, "verse": 29, "text": "O land of Judah, land of Judah, land of Judah! Listen to what the LORD has to say!", "comment": "tn There is no certain explanation for the triple repetition of the word \u201cland\u201d here. F. B. Huey (Jeremiah, Lamentations [NAC], 209) suggests the idea of exasperation, but exasperation at what? Their continued apostasy which made these exiles necessary? Or exasperation at their pitiful hopes of seeing Jeconiah restored? Perhaps \u201cpitiful, pitiful, pitiful land of Judah\u201d would convey some of the force of the repetition without being any more suggestive of why the land is so addressed."}, {"pk": 2844209, "translation": "NET", "book": 24, "chapter": 22, "verse": 30, "text": "The LORD says, \u201cEnroll this man in the register as though he were childless. Enroll him as a man who will not enjoy success during his lifetime. For none of his sons will succeed in occupying the throne of David or ever succeed in ruling over Judah.\u201d", "comment": "tn Heb \u201cWrite this man childless.\u201d For the explanation see the study note. The word translated \u201cchildless\u201d has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, \u201cLinguistic and Textual Problems: Jeremiah,\u201d JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20\u201321 should be translated \u201cstripped of honor.\u201d While that would relieve some of the difficulties here, the word definitely means \u201cchildless\u201d in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having \u201cone of his sons\u201d succeed to the Davidic throne. The term for \u201cone of his sons\u201d is literally \u201cfrom his seed a man\u201d and the word \u201cseed\u201d is the same one that is used to refer to his \u201cchildren\u201d who were forced into exile with him (v. 28).sn The figure here is of registering a person on an official roll of citizens, etc. (cf. Num 11:26; 1 Chr 4:41; Ps 87:6). Here it probably refers to the \u201cking list\u201d of dynastic succession. While Jeconiah did have children (2 Chr 3:17) none of them ever returned to Judah or ruled over it. What is being denied here is his own succession and that of his immediate sons contrary to the popular hopes expressed in Jer 28:4. His grandson Zerubbabel did return to Judah, became governor (Hag 1:1; 2:2), and along with the high priest Joshua was responsible for rebuilding the second temple (e.g., Ezra 5:2)."}, {"pk": 2844210, "translation": "NET", "book": 24, "chapter": 23, "verse": 1, "text": "The LORD says, \u201cThe leaders of my people are sure to be judged. They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3\u20134. See also the note on the word \u201cjudged\u201d in 22:13.
tn Heb \u201cWoe to the shepherds who are killing and scattering the sheep of my pasture.\u201d See the study note on 22:13 for the significance of \u201cSure to be judged\u201d (Heb \u201cWoe\u201d) See the study note for the significance of the metaphor introduced here.sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the Lord\u2019s covenant with David (cf. 2 Sam 7:7\u20138; Ps 78:70\u201372). The sheep are God\u2019s people and he is the ultimate shepherd who is personally concerned about their care (cf. Pss 23:1; 80:2). He has set rulers over them as his under-shepherds and they are responsible to him for the care of his sheep (see 22:3\u20134). They have been lax shepherds, allowing the sheep to be scattered and destroyed. So he will punish them. As the true shepherd of Israel he will regather his scattered flock and place new shepherds (rulers) over them. These verses lead to a promise of an ideal ruler set over an Israel which has experienced a new and better Exodus (vv. 6\u20138). For a more complete development of this metaphor with similar messianic and eschatological implications see Ezek 34. The metaphor has been interpreted in the translation but some of the flavor left in the simile."}, {"pk": 2844211, "translation": "NET", "book": 24, "chapter": 23, "verse": 2, "text": "So the LORD God of Israel has this to say about the leaders who are ruling over his people: \u201cYou have caused my people to be dispersed and driven into exile. You have not taken care of them. So I will punish you for the evil that you have done. I, the LORD, affirm it!", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cabout the shepherds who are shepherding my people. \u2018You have caused my sheep\u2026.\u2019\u201d For the metaphor see the study note on the previous verse.
tn Heb \u201cTherefore, thus says the Lord, the God of Israel, concerning the shepherds who should be shepherding my people: You have scattered my sheep and driven them away and you have not taken care of them. Behold I will visit upon you the evil of your deeds.\u201d \u201cTherefore\u201d announces the judgment which does not come until \u201cBehold.\u201d It is interrupted by the messenger formula and a further indictment. The original has been broken up to conform more to contemporary English style, the metaphors have been interpreted for clarity and the connections between the indictments and the judgments have been carried by \u201cSo.\u201d"}, {"pk": 2844212, "translation": "NET", "book": 24, "chapter": 23, "verse": 3, "text": "Then I myself will regather those of my people who are still alive from all the countries where I have driven them. I will bring them back to their homeland. They will greatly increase in number.", "comment": "tn Heb \u201cmy sheep.\u201d
tn Heb \u201ctheir fold.\u201d"}, {"pk": 2844213, "translation": "NET", "book": 24, "chapter": 23, "verse": 4, "text": "I will install rulers over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. I, the LORD, promise it!", "comment": "tn There are various nuances of the word \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for \u201ccare for/take care of\u201d (cf. BDB 823 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for \u201cpunish\u201d (cf. BDB 823 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for \u201cbe missing\u201d (cf. BDB 823 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 Niph.1).sn There is an extended play on the Hebrew word \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not \u201ctaken care\u201d of the sheep/people (v. 2), the \u201cpunishment\u201d for the evil they have done in not taking care of them (v. 2), and the fact that after the Lord assigns new shepherds/rulers over them they will be cared for in such a way that none of them \u201cwill turn up missing\u201d (v. 4).
tn Heb \u201cshepherds.\u201d
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844214, "translation": "NET", "book": 24, "chapter": 23, "verse": 5, "text": "\u201cI, the LORD, promise that a new time will certainly come when I will raise up for them a righteous branch, a descendant of David. He will rule over them with wisdom and understanding and will do what is just and right in the land.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cBehold the days are coming.\u201d
tn Heb \u201ca righteous sprig to David\u201d or \u201ca righteous shoot\u201d (NAB).sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God\u2019s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a \u201cshoot,\u201d a \u201csprig\u201d which would fulfill the ideals of kingship. See Isa 11:1\u20136 and Zech 3:8, 6:12 for this metaphor and compare Dan 4:14\u201315, 23, 26 for a different but related use of the metaphor.
tn Heb \u201che will reign as king and act wisely.\u201d This is another example of the use of two verbs joined by \u201cand\u201d where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb \u201cact wisely\u201d rather than \u201cprosper\u201d see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. \u05e9\u05c2\u05b8\u05db\u05b7\u05dc Hiph.5).
sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1\u20132)."}, {"pk": 2844215, "translation": "NET", "book": 24, "chapter": 23, "verse": 6, "text": "Under his rule Judah will enjoy safety and Israel will live in security. This is the name he will go by: \u2018The LORD has provided us with justice.\u2019", "comment": "sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10\u201311 [2:1\u20132 HT]), Isaiah (11:1\u20134, 10\u201312), and Ezekiel (37:15\u201328) all of which have messianic and eschatological significance.
tn Heb \u201cIn his days [= during the time he rules].\u201d
tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated \u201cbe saved.\u201d For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (\u05d9\u05b8\u05e9\u05c1\u05b7\u05e2 [yasha\u2019] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (\u05d9\u05b6\u05e9\u05c1\u05b7\u05e2, yesha\u2019).
tn Heb \u201chis name will be called \u2018The Lord our righteousness\u2019.\u201dsn The Hebrew word translated \u201cjustice\u201d here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for \u201cvindication\u201d in legal contexts (see, e.g., Job 6:29), for \u201cdeliverance\u201d or \u201csalvation\u201d in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with \u201cjustice\u201d (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler as well as the safety, security, and well-being that result (see vv. 5\u20136a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context)."}, {"pk": 2844216, "translation": "NET", "book": 24, "chapter": 23, "verse": 7, "text": "\u201cSo I, the LORD, say: \u2018A new time will certainly come. People now affirm their oaths with \u201cI swear as surely as the LORD lives who delivered the people of Israel out of Egypt.\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cBehold the days are coming.\u201d"}, {"pk": 2844217, "translation": "NET", "book": 24, "chapter": 23, "verse": 8, "text": "But at that time they will affirm them with \u201cI swear as surely as the LORD lives who delivered the descendants of the former nation of Israel from the land of the north and from all the other lands where he had banished them.\u201d At that time they will live in their own land.\u2019\u201d", "comment": "tn This passage is the same as 16:14\u201315 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb \u201cto say\u201d rather than the impersonal use of the Qal. It adds the idea of \u201cbringing out\u201d to the idea of \u201cbringing up out\u201d and (Heb \u201cwho brought up and who brought out,\u201d probably a case of hendiadys) before \u201cthe people [here \u201cseed\u201d rather than \u201cchildren\u201d] of Israel [here \u201chouse of Israel\u201d] from the land of the north.\u201d These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.sn This passage looks forward to a new and greater Exodus, one that so outstrips the earlier one that the earlier will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah\u2019s earlier prophecies in Isa 11:11\u201312, 15\u201316; 43:16\u201321; 49:8\u201313; 51: 1-11.
tc It is probably preferable to read the third masculine singular plus suffix (\u05d4\u05b4\u05d3\u05bc\u05b4\u05d9\u05d7\u05b8\u05dd, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (\u05d4\u05b4\u05d3\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b4\u05d9\u05dd, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.
tn Heb \u201cdescendants of the house of Israel.\u201d"}, {"pk": 2844218, "translation": "NET", "book": 24, "chapter": 23, "verse": 9, "text": "Here is what the LORD says concerning the false prophets: My heart and my mind are deeply disturbed. I tremble all over. I am like a drunk person, like a person who has had too much wine, because of the way the LORD and his holy word are being mistreated.", "comment": "tn Heb \u201cMy heart is crushed within me. My bones tremble.\u201d It has already been noted several times that the \u201cheart\u201d in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.
tn Heb \u201cwine because of the Lord and because of his holy word.\u201d The words that are supplied in the translation are implicit from the context and are added for clarity.sn The way the Lord and his word are being treated is clarified in the verses that follow.
tn Heb \u201cwine has passed over him.\u201d
tn The word \u201cfalse\u201d is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words \u201cHere is what the Lord says\u201d are also not in the text. But comparison with 46:2; 48:1; 49:1, 7, 23, 28; and 21:11 will show that this is a heading. The words are supplied in the translation for clarity."}, {"pk": 2844219, "translation": "NET", "book": 24, "chapter": 23, "verse": 10, "text": "For the land is full of people unfaithful to him. They live wicked lives and they misuse their power. So the land is dried up because it is under his curse. The pastures in the wilderness are withered.", "comment": "tn For the use of this verb see 12:4 and the note there.
tc The translation follows the majority of Hebrew mss (\u05de\u05b5\u05d0\u05b8\u05dc\u05b8\u05d4, me\u2019alah) rather than the Greek and Syriac version and a few Hebrew mss which read \u201cbecause of these\u201d (\u05de\u05b5\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 [me\u2019elleh], referring to the people unfaithful to him).sn The curse is, of course, the covenant curse. See Deut 29:20\u201321 (29:19\u201320 HT) and for the specific curse see Deut 28:23\u201324. The curse is appropriate since their \u201cadultery\u201d lay in attributing their fertility to the god Baal (see Hos 2:9\u201313 (2:11\u201315 HT) and violating the covenant (see Hos 4:1\u20133).
tn Heb \u201cadulterers.\u201d But spiritual adultery is clearly meant as also in 3:8\u20139; 9:2, and probably also 5:7.
tn For the word translated \u201cThey live\u2026lives\u201d see usage in Jer 8:6. For the idea of \u201cmisusing\u201d their power (Heb \u201ctheir power is not right\u201d i.e., used in the wrong way) see 2 Kgs 7:9; 17:9. In the original text this line (really two lines in the Hebrew poetry) are at the end of the verse. However, this places the antecedent too far away and could lead to confusion. The lines have been rearranged to avoid such confusion."}, {"pk": 2844220, "translation": "NET", "book": 24, "chapter": 23, "verse": 11, "text": "Moreover, the LORD says, \u201cBoth the prophets and priests are godless. I have even found them doing evil in my temple!", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it \u201cfor.\u201d \u201cMoreover\u201d is intended to draw the parallel. The words \u201cthe Lord says\u201d (Heb \u201cOracle of the Lord\u201d) have been drawn up to the front to introduce the shift in speaker from Jeremiah, who describes his agitated state, to God, who describes the sins of the prophets and priests and his consequent judgment on them."}, {"pk": 2844221, "translation": "NET", "book": 24, "chapter": 23, "verse": 12, "text": "So the paths they follow will be dark and slippery. They will stumble and fall headlong. For I will bring disaster on them. A day of reckoning is coming for them.\u201d The LORD affirms it!", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn For the last two lines see 11:23 and the notes there."}, {"pk": 2844222, "translation": "NET", "book": 24, "chapter": 23, "verse": 13, "text": "The LORD says, \u201cI saw the prophets of Samaria doing something that was disgusting. They prophesied in the name of the god Baal and led my people Israel astray.", "comment": "tn Heb \u201cby Baal.\u201dsn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1\u20135). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16\u201340.
tn According to BDB 1074 s.v. \u05ea\u05bc\u05b4\u05e4\u05b0\u05dc\u05bc\u05b8\u05d4 this word means \u201cunseemly, unsavory.\u201d The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.
tn The words \u201cThe Lord says\u201d are not in the text, but it is clear from the content that he is the speaker. These words are supplied in the translation for clarity.
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2844223, "translation": "NET", "book": 24, "chapter": 23, "verse": 14, "text": "But I see the prophets of Jerusalem doing something just as shocking. They are unfaithful to me and continually prophesy lies. So they give encouragement to people who are doing evil, with the result that they do not stop their evildoing. I consider all of them as bad as the people of Sodom, and the citizens of Jerusalem as bad as the people of Gomorrah.", "comment": "tn Heb \u201cSo they strengthen the hands of those doing evil so that they do not turn back from their evil.\u201d For the use of the figure \u201cstrengthen the hands\u201d meaning \u201cencourage\u201d see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. \u05d7\u05b8\u05d6\u05b7\u05e7 Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to \u201cso\u201d in the translation.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cthey commit adultery and deal falsely.\u201d The word \u201cshocking\u201d only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to \u201cwalking in lies\u201d (Heb \u201cin the lie\u201d) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13\u201315 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to \u201cencouraging those who do evil\u201d that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)
tn Heb \u201cAll of them are to me like Sodom and its [Jerusalem\u2019s] inhabitants like Gomorrah.\u201dsn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel\u2019s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The Lord has already followed that tack with Judah in Jeremiah 2 (cf. 2:11). Moreover, he here compares the prophets and the evil-doing citizens of Jerusalem, whom they were encouraging through their false prophesy, to the people of Sodom and Gomorrah who were proverbial for their wickedness (Deut 32:32; Isa 1:10)."}, {"pk": 2844224, "translation": "NET", "book": 24, "chapter": 23, "verse": 15, "text": "So then I, the LORD who rules over all, have something to say concerning the prophets of Jerusalem: \u2018I will make these prophets eat the bitter food of suffering and drink the poison water of judgment. For the prophets of Jerusalem are the reason that ungodliness has spread throughout the land.\u2019\u201d", "comment": "sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord\u2019s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them.
tn Heb \u201cTherefore, thus says the Lord\u2026concerning the prophets.\u201d The person is shifted to better conform with English style and the word \u201cof Jerusalem\u201d is supplied in the translation to avoid the possible misunderstanding that the judgment applies to the prophets of Samaria who had already been judged long before.
tn Heb \u201cYahweh of armies.\u201dsn See the study note on 2:19 for explanation of this title.
tn The compound preposition \u05de\u05b5\u05d0\u05b5\u05ea (me\u2019et) expresses source or origin (see BDB 86 s.v. \u05d0\u05b5\u05ea 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.
tn Heb \u201cI will feed this people wormwood and make them drink poison water.\u201d For these same words of judgment on another group see 9:15 (9:14 HT). \u201cWormwood\u201d and \u201cpoison water\u201d are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. \u05dc\u05b7\u05e2\u05b2\u05e0\u05b8\u05d4."}, {"pk": 2844225, "translation": "NET", "book": 24, "chapter": 23, "verse": 16, "text": "The LORD who rules over all says to the people of Jerusalem: \u201cDo not listen to what those prophets are saying to you. They are filling you with false hopes. They are reporting visions of their own imaginations, not something the LORD has given them to say.", "comment": "tn Heb \u201cThey tell of a vision of their own heart [= mind] not from the mouth of the Lord.\u201d
tn Heb \u201cYahweh of armies.\u201dsn See the study note on 2:19 for explanation of this title.
tn The words \u201cto the people of Jerusalem\u201d are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity."}, {"pk": 2844226, "translation": "NET", "book": 24, "chapter": 23, "verse": 17, "text": "They continually say to those who reject what the LORD has said, \u2018Things will go well for you!\u2019 They say to all those who follow the stubborn inclinations of their own hearts, \u2018Nothing bad will happen to you!\u2019", "comment": "tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 \u00a7113.r).
tn Heb \u201cYou will have peace.\u201d But see the note on 14:13. See also 6:14 and 8:11.
tc The translation follows the Greek version. The Hebrew text reads, \u201cwho reject me, \u2018The Lord has spoken, \u201cThings\u2026\u201d\u2019\u201d The Greek version is to be preferred here because of (1) the parallelism of the lines \u201creject what the Lord has said\u201d // \u201cfollow the stubborn inclinations of their own hearts;\u201d (2) the preceding context which speaks of \u201cvisions of their own imaginations not of what the Lord has given them;\u201d (3) the following context which denies that they have ever had access to the Lord\u2019s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord\u2019s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3\u2019s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05de\u05b0\u05e0\u05b7\u05d0\u05b2\u05e6\u05b7\u05d9 \u05d3\u05bc\u05b4\u05d1\u05bc\u05b6\u05e8 [m\u00ffna\u2019atsay dibber y\u00ffhvah]; the Hebrew Vorlage behind the Greek would be vocalized as \u05de\u05b0\u05e0\u05b7\u05d0\u05b2\u05e6\u05b5\u05d9 \u05d3\u05bc\u05b0\u05d1\u05b7\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (m\u00ffna\u2019atsey d\u00ffvar y\u00ffhvah)."}, {"pk": 2844227, "translation": "NET", "book": 24, "chapter": 23, "verse": 18, "text": "Yet which of them has ever stood in the LORD\u2019s inner circle so they could see and hear what he has to say? Which of them have ever paid attention or listened to what he has said?", "comment": "tc Heb \u201chis word.\u201d In the second instance (\u201cwhat he has said\u201d at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex.
tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 \u00a7109.f).
tn Or \u201chas been the Lord\u2019s confidant.\u201dsn The Lord\u2019s inner circle refers to the council of angels (Ps 89:7 [89:8 HT]; 1 Kgs 22:19\u201322; Job 1\u20132; Job 15:8) where God made known his counsel/plans (Amos 3:7). They and those they prophesied to will find out soon enough what the purposes of his heart are, and they are not \u201cpeace\u201d (see v. 20). By their failure to announce the impending doom they were not turning the people away from their wicked course (vv. 21\u201322)."}, {"pk": 2844228, "translation": "NET", "book": 24, "chapter": 23, "verse": 19, "text": "But just watch! The wrath of the LORD will come like a storm! Like a raging storm it will rage down on the heads of those who are wicked.", "comment": "tn The translation is deliberate, intending to reflect the repetition of the Hebrew root which is \u201cswirl/swirling.\u201d
tn The syntax of this line has generally been misunderstood, sometimes to the point that some want to delete the word wrath. Both here and in 30:23 where these same words occur the word \u201canger\u201d stands not as an accusative of attendant circumstance but an apposition, giving the intended referent to the figure. Comparison should be made with Jer 25:15 where \u201cthis wrath\u201d is appositional to \u201cthe cup of wine\u201d (cf. GKC 425 \u00a7131.k).
tn Heb \u201cBehold!\u201d"}, {"pk": 2844229, "translation": "NET", "book": 24, "chapter": 23, "verse": 20, "text": "The anger of the LORD will not turn back until he has fully carried out his intended purposes. In days to come you people will come to understand this clearly.", "comment": "tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).
tn Heb \u201cin the latter days.\u201d However, as BDB 31 s.v. \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.
tn Heb \u201cuntil he has done and until he has carried out the purposes of his heart.\u201d"}, {"pk": 2844230, "translation": "NET", "book": 24, "chapter": 23, "verse": 21, "text": "I did not send those prophets. Yet they were in a hurry to give their message. I did not tell them anything. Yet they prophesied anyway.", "comment": "tn Heb \u201cYet they ran.\u201dsn The image is that of a messenger bearing news from the king. See 2 Sam 18:19\u201324; Jer 51:31; Isa 40:9; 52:7; Hab 2:2 (the tablet/scroll bore the message the runner was to read to the intended recipients of his message). Their message has been given in v. 17 (see notes there for cross references)."}, {"pk": 2844231, "translation": "NET", "book": 24, "chapter": 23, "verse": 22, "text": "But if they had stood in my inner circle, they would have proclaimed my message to my people. They would have caused my people to turn from their wicked ways and stop doing the evil things they are doing.", "comment": "tn Or \u201chad been my confidant.\u201d See the note on v. 18."}, {"pk": 2844232, "translation": "NET", "book": 24, "chapter": 23, "verse": 23, "text": "Do you people think that I am some local deity and not the transcendent God?\u201d the LORD asks.", "comment": "tn Heb \u201cAm I a god nearby and not a god far off?\u201d The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., \u201cAm I only a god nearby and not also a god far off?\u201d). However, the hey interrogative (\u05d4\u05b7) at the beginning of this verse and the particle (\u05d0\u05b4\u05dd, \u2019im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. \u05d4\u05b2 1.d both questions in this case expect a negative answer.sn The thought that is expressed here must be viewed against the background of ancient Near Eastern thought where gods were connected with different realms, e.g., Baal, the god of wind, rain, and fertility, Mot, the god of drought, infertility, and death, Yam, the god of the sea and of chaos. Moreover, Baal was worshiped in local manifestations as the Baal of Peor, Baal of Gad, etc. Hence, Baal is sometimes spoken of in the singular and sometimes in the plural. The Lord is the one true God (Deut 6:4). Moreover, he is the maker of heaven and earth (Gen 14:12; 2 Kgs 19:15; Ps 115:15), sees into the hearts of all men (Ps 33:13\u201315), and judges men according to what they do (Ezek 7:3, 7, 27). There is no hiding from him (Job 34:22; Ps 139:7\u201312) and no escape from his judgment (Amos 9:2\u20134). God has already spoken to the people and their leaders through Jeremiah along these lines (Jer 16:17; 21:14). Lurking behind the thoughts expressed here is probably Deut 29:19\u201321 where God warns that one \u201cbad apple\u201d who thinks he can get away with sinning against the covenant can lead to the destruction of all. The false prophets were the \u201cbad apples\u201d that were encouraging the corruption of the whole nation by their words promoting a false sense of security unconnected with loyalty to God and obedience to his covenant. The first question deals with the issue of God\u2019s transcendence, the second with his omniscience, and the third with his omnipresence.
tn The words \u201cDo you people think\u201d at the beginning of this verse and \u201cDo you really think\u201d at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844233, "translation": "NET", "book": 24, "chapter": 23, "verse": 24, "text": "\u201cDo you really think anyone can hide himself where I cannot see him?\u201d the LORD asks. \u201cDo you not know that I am everywhere?\u201d the LORD asks.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cOracle of the Lord.\u201d
tn The words \u201cDon\u2019t you know\u201d are not in the text. They are a way of conveying the idea that the question which reads literally \u201cDo I not fill heaven and earth?\u201d expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity."}, {"pk": 2844234, "translation": "NET", "book": 24, "chapter": 23, "verse": 25, "text": "The LORD says, \u201cI have heard what those prophets who are prophesying lies in my name are saying. They are saying, \u2018I have had a dream! I have had a dream!\u2019", "comment": "sn To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [Gen 31:10\u201311] and Joseph [Gen 37:6, 7, 9]) and God promised to reveal himself through dreams (Num 12:6; Joel 2:28 [3:1 HT]). What was illegitimate was to use the dream to lead people away from the Lord (Deut 13:1\u20135 [13:2\u20136 HT]). That was what the prophets were doing through their dreams which were \u201clies\u201d and \u201cthe delusions of their own minds.\u201d Through them they were making people forget who the Lord really was which was just like what their ancestors had done through worshiping Baal.
tn The words, \u201cThe Lord says\u201d are not in the text. They are supplied in the translation for clarity to show that the Lord continues speaking."}, {"pk": 2844235, "translation": "NET", "book": 24, "chapter": 23, "verse": 26, "text": "Those prophets are just prophesying lies. They are prophesying the delusions of their own minds.", "comment": "sn See the parallel passage in Jer 14:13\u201315."}, {"pk": 2844236, "translation": "NET", "book": 24, "chapter": 23, "verse": 27, "text": "How long will they go on plotting to make my people forget who I am through the dreams they tell one another? That is just as bad as what their ancestors did when they forgot who I am by worshiping the god Baal.", "comment": "tn Heb \u201cthrough Baal.\u201d This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between \u201cthrough their dreams\u201d and \u201cthrough Baal.\u201d
tn Heb \u201cmy name.\u201dsn In the OT, the \u201cname\u201d reflected the person\u2019s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone\u2019s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone\u2019s name over something was to claim it for one\u2019s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13\u201315; 6:3; 34:5\u20137). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, \u201cHow long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name\u2026\u201d Most commentaries complain that the text is corrupt, that there is no subject for \u201cis there.\u201d However, the long construct qualification \u201cin the hearts of\u201d has led to the lack of observation that the proper subject is \u201cthe plotting to make my people forget.\u201d There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The \u201cHow long\u201d precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. \u05d4\u05b2 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that \u201cthe prophets of the delusion of\u2026\u201d is a parallel construct noun after \u201cheart of.\u201d Stripping the syntax down to its barest minimum and translating literally, the sentence would read \u201cHow long will the plotting\u2026continue in the hearts of the prophets who\u2026and [in hearts of] the prophets of\u2026\u201d The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
tn Heb \u201cfathers\u201d (also in v. 39)."}, {"pk": 2844237, "translation": "NET", "book": 24, "chapter": 23, "verse": 28, "text": "Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! I, the LORD, affirm it!", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cWhat to the straw with [in comparison with] the grain?\u201d This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. \u05de\u05b8\u05d4 1.d(c)."}, {"pk": 2844238, "translation": "NET", "book": 24, "chapter": 23, "verse": 29, "text": "My message is like a fire that purges dross! It is like a hammer that breaks a rock in pieces! I, the LORD, so affirm it!", "comment": "tn Heb \u201cIs not my message like a fire?\u201d The rhetorical question expects a positive answer that is made explicit in the translation. The words \u201cthat purges dross\u201d are not in the text but are implicit to the metaphor. They are supplied in the translation for clarity.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cIs it not like a hammer that breaks a rock in pieces?\u201d See preceding note."}, {"pk": 2844239, "translation": "NET", "book": 24, "chapter": 23, "verse": 30, "text": "So I, the LORD, affirm that I am opposed to those prophets who steal messages from one another that they claim are from me.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cwho are stealing my words from one another.\u201d However, context shows that it is their own word which they claim is from the Lord (cf. next verse)."}, {"pk": 2844240, "translation": "NET", "book": 24, "chapter": 23, "verse": 31, "text": "I, the LORD, AFFIRM that I am opposed to those prophets who are using their own tongues to declare, \u2018The LORD declares\u2026.\u2019", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn The word \u201cThe Lord\u201d is not actually in the text but is implicit in the idiom. It is generally supplied in all the English versions.sn Jer 23:30\u201333 are filled with biting sarcasm. The verses all begin with \u201cBehold I am against the prophets who\u2026\u201d and go on to describe their reprehensible behavior. They \u201csteal\u201d one another\u2019s messages which the Lord sarcastically calls \u201cmy words\u201d (The passage shows that they are not; compare Marc Anthony\u2019s use of \u201cnoble\u201d to describe the ignoble men who killed Caesar). Here the use of the idiom translated \u201cto use their own tongue\u201d is really the idiom that refers to taking something in preparation for action, i.e., \u201cthey take their tongue\u201d and \u201cdeclare.\u201d The verb \u201cdeclare\u201d is only used here and is derived from the idiom \u201coracle of \u201c which is almost universally used in the idiom \u201coracle of the Lord\u201d which occurs 176 times in Jeremiah. I.e., it is their tongue that is \u201cdeclaring not his mouth (v. 16). Moreover in the report of what they \u201cdeclare\u201d the Lord has left out the qualifying \u201cof the Lord\u201d to suggest the delusive nature of their message, i.e. they mislead people into believing that their message is from the Lord. Elsewhere in the discussion of the issue of false prophecy the Lord will use the full formula (Ezek 13:6\u20137). How ironic that their \u201cOracle of\u2026\u201d is punctuated by the triple \u201cOracle of the Lord\u201d (vv. 30, 31, 32; translated here \u201cI, the Lord, affirm that\u2026)."}, {"pk": 2844241, "translation": "NET", "book": 24, "chapter": 23, "verse": 32, "text": "I, the LORD, affirm that I am opposed to those prophets who dream up lies and report them. They are misleading my people with their reckless lies. I did not send them. I did not commission them. They are not helping these people at all. I, the LORD, affirm it!\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cOracle of the Lord.\u201d
sn In the light of what has been said this is a rhetorical understatement; they are not only \u201cnot helping,\u201d they are leading them to their doom (cf. vv. 19\u201322). This figure of speech is known as litotes.
tn Heb \u201cwith their lies and their recklessness.\u201d This is an example of hendiadys where two nouns (in this case a concrete and an abstract one) are joined by \u201cand\u201d but one is intended to be the adjectival modifier of the other."}, {"pk": 2844242, "translation": "NET", "book": 24, "chapter": 23, "verse": 33, "text": "The LORD said to me, \u201cJeremiah, when one of these people, or a prophet, or a priest asks you, \u2018What burdensome message do you have from the LORD?\u2019 Tell them, \u2018You are the burden, and I will cast you away. I, the LORD, affirm it!", "comment": "tn The meaning of vv. 33\u201340 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God\u2019s Word. The meaning of vv. 33\u201340 are debated because of (1) the ambiguity involved in the word \u05de\u05b8\u05e9\u05c2\u05bc\u05b8\u05d0 (masa\u2019), which can mean either \u201cburden\u201d (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or \u201coracle\u201d (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered \u201cFor what is \u2018burdensome\u2019 really pertains rather to what a person himself says\u201d (Heb \u201cthe burden is to the man his word\u201d), and (3) the text in v. 33 of \u201cyou are the burden.\u201d Many commentaries see a wordplay on the two words \u201cburden\u201d and \u201coracle\u201d which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of \u201coracle\u201d ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.sn What is in view here is the idea that the people consider Jeremiah\u2019s views of loyalty to God and obedience to the covenant \u201cburdensome.\u201d I.e., what burdensome demands is the Lord asking you to impose on us (See Jer 17:21, 22, 24, 27 where this same word is used regarding Sabbath observance which they chafed at). The Lord answers back that it is not he who is being burdensome to them; they are burdensome to him (See 15:6: \u201cI am weary\u201d and compare Isa 1:14 where the verb rather than the noun is used).
tn Heb \u201cOracle of the Lord.\u201d
tn The meaning \u201ccast you away\u201d is questioned by some because the word is regularly used of \u201cforsaking\u201d or \u201cabandoning\u201d (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of \u201ccasting down\u201d or \u201cthrowing away\u201d in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase \u201cfrom my presence\u201d which is elsewhere used in rejection contexts with verbs like \u201csend away,\u201d \u201cthrow out,\u201d or \u201cremove\u201d (see BDB 819 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on \u201cburden\u201d here.
tn The words \u201cThe Lord said to me, \u2018Jeremiah\u201d are not in the text. They are supplied in the translation for clarity to show the shift between the Lord addressing the people (second masculine plural) and the Lord addressing Jeremiah (second masculine singular).
tc The translation follows the Latin and Greek versions. The Hebrew text reads \u201cWhat burden [i.e., burdensome message]?\u201d The syntax of \u201cwhat message?\u201d is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. \u05de\u05b8\u05d4 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III \u05de\u05b8\u05e9\u05c2\u05bc\u05b8\u05d0 and GKC 365-66 \u00a7117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: \u05d0\u05b6\u05ea\u05be\u05de\u05b7\u05d4\u05be\u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 (\u2019et-mah-masa\u2019) becomes \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05d4\u05b7\u05de\u05bc\u05b8\u05e9\u05c2\u05bc\u05b8\u05d0 (\u2019atem hammasa\u2019). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 \u00a7112.x and compare Isa 6:7; Judg 13:3)."}, {"pk": 2844243, "translation": "NET", "book": 24, "chapter": 23, "verse": 34, "text": "I will punish any prophet, priest, or other person who says \u201cThe LORD\u2019s message is burdensome.\u201d I will punish both that person and his whole family.\u2019\u201d", "comment": "tn Heb \u201cburden of the Lord.\u201d
tn Heb \u201cAnd the prophet or the priest or the people [common person] who says, \u2018The burden of the Lord,\u201d I will visit upon [= punish] that man and his house.\u201d This is an example of the Hebrew construction call nominative absolute or casus pendens (cf. GKC 458 \u00a7143.d)."}, {"pk": 2844244, "translation": "NET", "book": 24, "chapter": 23, "verse": 35, "text": "So I, Jeremiah, tell you, \u201cEach of you people should say to his friend or his relative, \u2018How did the LORD answer? Or what did the LORD say?\u2019", "comment": "tn The words \u201cSo, I, Jeremiah tell you\u201d are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the Lord. See \u201cour God\u201d in v. 38 and \u201cHere is what the Lord says\u2026\u201d which indicate the speaker is other than he.
tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition with some slight modification referring to the prophet in v. 37 followed by the same kind of prohibition that follows here shows that what is being contrasted is two views toward the Lord\u2019s message, i.e., one of openness to receive what the Lord says through the prophet and one that already characterizes the Lord\u2019s message as a burden. Allusion to the question that started the discussion in v. 33 should not be missed. The prophet alluded to is Jeremiah. He is being indirect in his reference to himself."}, {"pk": 2844245, "translation": "NET", "book": 24, "chapter": 23, "verse": 36, "text": "You must no longer say that the LORD\u2019s message is burdensome. For what is \u2018burdensome\u2019 really pertains to what a person himself says. You are misrepresenting the words of our God, the living God, the LORD who rules over all.", "comment": "tn Heb \u201cturning.\u201d See BDB 245 s.v. \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 Qal.1.c and Lev 13:55; Jer 13:33 \u201cchanging, altering.\u201d
tn Heb \u201cThe burden is [or will be] to a man his word.\u201d There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 probably does not mean \u201coracle\u201d anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean \u201cevery man\u2019s word becomes his oracle\u201d as in NIV or \u201cfor that \u2018burden\u2019 [= oracle] is what he entrusts to the man of his word\u201d (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of \u201chis\u201d on \u201chis word\u201d is clearly the word \u201cman\u201d in front of it. This would be the only case where the phrase \u201cman of his word\u201d occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read \u201cFor how can his word become a burden to anyone?\u201d There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.
tn Heb \u201cthe burden.\u201d
tn Heb \u201cburden of the Lord.\u201d
tn Heb \u201cYahweh of armies.\u201dsn See the study note on 2:19 for the explanation of the significance of this title."}, {"pk": 2844246, "translation": "NET", "book": 24, "chapter": 23, "verse": 37, "text": "Each of you should merely ask the prophet, \u2018What answer did the LORD give you? Or what did the LORD say?\u2019", "comment": "tn See the note on v. 35.sn As noted in v. 35 the prophet is Jeremiah. The message is directed against the prophet, priest, or common people who have characterized his message as a \u201cburden from the Lord.\u201d"}, {"pk": 2844247, "translation": "NET", "book": 24, "chapter": 23, "verse": 38, "text": "But just suppose you continue to say, \u2018The message of the LORD is burdensome.\u2019 Here is what the LORD says will happen: \u2018I sent word to you that you must not say, \u201cThe LORD\u2019s message is burdensome.\u201d But you used the words \u201cThe LORD\u2019s message is burdensome\u201d anyway."}, {"pk": 2844248, "translation": "NET", "book": 24, "chapter": 23, "verse": 39, "text": "So I will carry you far off and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight.", "comment": "tn Heb \u201cthrow you and the city that I gave you and your fathers out of my presence.\u201d The English sentences have been broken down to conform to contemporary English style.
tn The translation of v. 38 and the first part of v. 39 represents the restructuring of a long and complex Hebrew sentence: Heb \u201cBut if you say, \u2018The burden of the Lord,\u2019 therefore this is what the Lord says, \u2018Because you said this word, \u201cThe burden of the Lord,\u201d even though I sent unto saying, \u201cyou shall not say, \u2018The burden of the Lord,\u2019 therefore\u2026\u201d The first \u201ctherefore\u201d picks up the \u201cif\u201d (BDB 487 s.v. \u05db\u05bc\u05b5\u05df 3.d) and the second answer the \u201cbecause\u201d (BDB 774 s.v. \u05d9\u05b7\u05e2\u05b7\u05df 1).
tc The translation follows a few Hebrew mss and the major versions. The majority of Hebrew mss read \u201cI will totally forget [or certainly forget] you.\u201d In place of \u05d5\u05b0\u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05ea\u05b4\u05d9 (v\u00ffnashiti) a few Hebrew mss, LXX, Aquila, Symmachus, Syriac, and Vulgate read \u05d5\u05b0\u05e0\u05b8\u05e9\u05c2\u05b8\u05d0\u05ea\u05b4\u05d9 (v\u00ffnasa\u2019ti). Instead of the infinitive absolute \u05e0\u05b8\u05e9\u05c1\u05d0\u05b9 (nasho\u2019) a number of Hebrew mss, Aquila, Symmachus, Syriac, and Vulgate read \u05e0\u05b8\u05e9\u05c2\u05d0\u05b9 (naso\u2019). For the confusion of III \u05d0 and III \u05d4 verbs presupposed by the miswriting of the Hebrew text see GKC 216 \u00a775.qq and compare the forms of \u05e0\u05b8\u05d1\u05b8\u05d0 (nava\u2019) in Jer 26:9 and 1 Sam 10:6. While the verb \u201cforget\u201d would not be totally inappropriate here it does not fit the concept of \u201cthrowing away from my presence\u201d as well as \u201cpick up\u201d does. For the verb \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019) meaning \u201ccarry you off\u201d compare the usage in 1 Kgs 15:22; 18:12 (and see BDB 671 s.v. \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 3.b). Many see the nuance \u201cpick you up\u201d carrying through on the wordplay in v. 33. While that may be appropriate for the repetition of the verb \u201cthrow away\u201d (\u05e0\u05b8\u05d8\u05b7\u05e9\u05c1, natash) that follows, it does not seem as appropriate for the use of the infinitive absolute that follows the verb which expresses some kind of forcefulness (see GKC 343 \u00a7113.q)."}, {"pk": 2844249, "translation": "NET", "book": 24, "chapter": 23, "verse": 40, "text": "I will bring on you lasting shame and lasting disgrace which will never be forgotten!\u2019\u201d"}, {"pk": 2844250, "translation": "NET", "book": 24, "chapter": 24, "verse": 1, "text": "The LORD showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim\u2019s son, King Jeconiah of Judah. He deported him and the leaders of Judah, along with the craftsmen and metal workers, and took them to Babylon.", "comment": "sn See 2 Kgs 24:10\u201317 (especially vv. 14\u201316). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25\u201326. The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel."}, {"pk": 2844251, "translation": "NET", "book": 24, "chapter": 24, "verse": 2, "text": "One basket had very good-looking figs in it. They looked like those that had ripened early. The other basket had very bad-looking figs in it, so bad they could not be eaten.", "comment": "sn See Isa 28:4; Hos 9:10."}, {"pk": 2844252, "translation": "NET", "book": 24, "chapter": 24, "verse": 3, "text": "The LORD said to me, \u201cWhat do you see, Jeremiah?\u201d I answered, \u201cI see figs. The good ones look very good. But the bad ones look very bad, so bad that they cannot be eaten.\u201d"}, {"pk": 2844253, "translation": "NET", "book": 24, "chapter": 24, "verse": 4, "text": "The LORD said to me,", "comment": "tn Heb \u201cThe word of the Lord came to me.\u201d"}, {"pk": 2844254, "translation": "NET", "book": 24, "chapter": 24, "verse": 5, "text": "\u201cI, the LORD, the God of Israel, say: \u2018The exiles whom I sent away from here to the land of Babylon are like those good figs. I consider them to be good.", "comment": "tn Heb \u201cthe land of the Chaldeans.\u201d See the study note on 21:4."}, {"pk": 2844255, "translation": "NET", "book": 24, "chapter": 24, "verse": 6, "text": "I will look after their welfare and will restore them to this land. There I will build them up and will not tear them down. I will plant them firmly in the land and will not uproot them.", "comment": "tn Heb \u201cI will set my eyes upon them for good.\u201d For the nuance of \u201cgood\u201d see Jer 21:10; Amos 9:4 (in these cases the opposite of harm; see BDB 375 s.v. \u05d8\u05d5\u05b9\u05d1\u05b8\u05d4 1).
tn The words \u201cThere\u201d and \u201cfirmly in the land\u201d are not in the text but are implicit from the connection and the metaphor. They are supplied in the translation for clarity.
sn For these terms see Jer 1:10."}, {"pk": 2844256, "translation": "NET", "book": 24, "chapter": 24, "verse": 7, "text": "I will give them the desire to acknowledge that I am the LORD. I will be their God and they will be my people. For they will wholeheartedly return to me.\u2019", "comment": "tn Heb \u201cI will give them a heart to know me that I am the Lord.\u201d For the use of \u201cheart\u201d here referring to \u201cinclinations, resolutions, and determinations of the will\u201d see BDB 525 s.v. \u05dc\u05b5\u05d1 4 and compare the usage in 2 Chr 12:14. For the use of \u201cknow\u201d to mean \u201cacknowledge\u201d see BDB 384 s.v. \u05d9\u05b8\u05d3\u05b7\u05e2 Qal.1.f and compare the usage in Jer 39:4. For the construction \u201cknow \u2018someone\u2019 that he\u2026\u201d = \u201cknow that \u2018someone\u2019\u2026\u201d see GKC 365 \u00a7117.h and compare the usage in 2 Sam 3:25.
tn Heb \u201cwith all their heart.\u201d"}, {"pk": 2844257, "translation": "NET", "book": 24, "chapter": 24, "verse": 8, "text": "\u201cI, the LORD, also solemnly assert: \u2018King Zedekiah of Judah, his officials, and the people who remain in Jerusalem or who have gone to live in Egypt are like those bad figs. I consider them to be just like those bad figs that are so bad they cannot be eaten.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cLike the bad figs which cannot be eaten from badness [= because they are so bad] surely [emphatic \u05db\u05bc\u05b4\u05d9, ki] so I regard Zedekiah, king of Judah, and his officials and the remnant of Jerusalem which remains in this land and those who are living in Egypt.\u201d The sentence has been restructured in the translation to conform more to contemporary English style. For the use of \u05e0\u05b8\u05ea\u05b7\u05df (natan) meaning \u201cregard\u201d or \u201ctreat like\u201d see BDB 681 s.v. \u05e0\u05b8\u05ea\u05b7\u05df 3.c and compare the usage in Ezek 28:6; Gen 42:30."}, {"pk": 2844258, "translation": "NET", "book": 24, "chapter": 24, "verse": 9, "text": "I will bring such disaster on them that all the kingdoms of the earth will be horrified. I will make them an object of reproach, a proverbial example of disaster. I will make them an object of ridicule, an example to be used in curses. That is how they will be remembered wherever I banish them.", "comment": "tn Or \u201can object of reproach in peoples\u2019 proverbs\u2026an object of ridicule in people\u2019s curses.\u201d The alternate translation treats the two pairs which are introduced without vavs (\u05d5) but are joined by vavs as examples of hendiadys. This is very possible here but the chain does not contain this pairing in 25:18; 29:18.sn For an example of how the \u201cexample used in curses\u201d worked, see Jer 29:22. Sodom and Gomorrah evidently function much that same way (see 23:14; 49:18; 50:40; Deut 29:23; Zeph 2:9).
tn Heb \u201cI will make them for a terror for disaster to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and a curse in all the places which I banish them there.\u201d The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style."}, {"pk": 2844259, "translation": "NET", "book": 24, "chapter": 24, "verse": 10, "text": "I will bring war, starvation, and disease on them until they are completely destroyed from the land I gave them and their ancestors.\u2019\u201d", "comment": "tn Heb \u201cfathers.\u201d
sn See Jer 14:12 and the study note there."}, {"pk": 2844260, "translation": "NET", "book": 24, "chapter": 25, "verse": 1, "text": "In the fourth year that Jehoiakim son of Josiah was king of Judah, the LORD spoke to Jeremiah concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.)", "comment": "sn The year referred to would be 605 b.c. Jehoiakim had been placed on the throne of Judah as a puppet king by Pharaoh Necho after the defeat of Josiah at Megiddo in 609 b.c. (2 Kgs 23:34\u201335). According to Jer 46:2 Nebuchadnezzar defeated Necho at Carchemish in that same year. After defeating Necho, Nebuchadnezzar had hurried back to Babylon where he was made king. After being made king he then returned to Judah and attacked Jerusalem (Dan 1:1. The date given there is the third year of Jehoiakim but scholars are generally agreed that the dating there is based on a different system than the one here. It did not count the part of the year before New Year\u2019s day as an official part of the king\u2019s official rule. Hence, the third year there is the fourth year here.) The identity of the foe from the north referred to in general terms (4:6; 6:1; 15:12) now becomes clear.
tn Heb \u201cThe word was to Jeremiah.\u201d It is implicit from the context that it was the Lord\u2019s word. The verbal expression is more in keeping with contemporary English style."}, {"pk": 2844261, "translation": "NET", "book": 24, "chapter": 25, "verse": 2, "text": "So the prophet Jeremiah spoke to all the people of Judah and to all the people who were living in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844262, "translation": "NET", "book": 24, "chapter": 25, "verse": 3, "text": "\u201cFor the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah until now, the LORD has been speaking to me. I told you over and over again what he said. But you would not listen.", "comment": "tn The words \u201cwhat he said\u201d are not in the text but are implicit. They are supplied in the translation for clarity.
sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.
tn For the idiom involved here see the notes at 7:13 and 11:7."}, {"pk": 2844263, "translation": "NET", "book": 24, "chapter": 25, "verse": 4, "text": "Over and over again the LORD has sent his servants the prophets to you. But you have not listened or paid attention.", "comment": "tn For the idiom involved here see the notes at 7:13 and 11:7.
tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 \u00a7112.f for other possible examples.
tn Heb \u201cinclined your ear to hear.\u201d This is idiomatic for \u201cpaying attention.\u201d It is often parallel with \u201clisten\u201d as here or with \u201cpay attention\u201d (see, e.g., Prov 4:20; 51:1)."}, {"pk": 2844264, "translation": "NET", "book": 24, "chapter": 25, "verse": 5, "text": "He said through them, \u2018Each of you must turn from your wicked ways and stop doing the evil things you are doing. If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession.", "comment": "tn Heb \u201cgave to you and your fathers with reference to from ancient times even unto forever.\u201d See the same idiom in 7:7.
tn Heb \u201cTurn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.\u201d See the same demand in 23:22.
tn Heb \u201csaying.\u201d The infinitive goes back to \u201che sent\u201d; i.e., \u201che sent, saying.\u201d"}, {"pk": 2844265, "translation": "NET", "book": 24, "chapter": 25, "verse": 6, "text": "Do not pay allegiance to other gods and worship and serve them. Do not make me angry by the things that you do. Then I will not cause you any harm.\u2019", "comment": "tn Heb \u201cfollow after.\u201d See the translator\u2019s note on 2:5 for this idiom.
tn Heb \u201cmake me angry with the work of your hands.\u201d The term \u201cwork of your own hands\u201d is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well."}, {"pk": 2844266, "translation": "NET", "book": 24, "chapter": 25, "verse": 7, "text": "So, now the LORD says, \u2018You have not listened to me. But you have made me angry by the things that you have done. Thus you have brought harm on yourselves.\u2019", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cmake me angry with the work of your hands.\u201d The term \u201cwork of your own hands\u201d is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
tn This is a rather clear case where the Hebrew particle \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. \u05de\u05b7\u05e2\u05b7\u05df note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29)."}, {"pk": 2844267, "translation": "NET", "book": 24, "chapter": 25, "verse": 8, "text": "\u201cTherefore, the LORD who rules over all says, \u2018You have not listened to what I said.", "comment": "tn Heb \u201cYahweh of armies.\u201d sn See the study note on 2:19 for an explanation of this title.
tn Heb \u201cYou have not listened to my words.\u201d"}, {"pk": 2844268, "translation": "NET", "book": 24, "chapter": 25, "verse": 9, "text": "So I, the LORD, affirm that I will send for all the peoples of the north and my servant, King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy this land, its inhabitants, and all the nations that surround it and make them everlasting ruins. I will make them objects of horror and hissing scorn.", "comment": "tn Heb \u201cwill utterly destroy them.\u201d The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous \u201cthem\u201d referred to Nebuchadnezzar and his armies.sn This is essentially the introduction to the \u201cjudgment on the nations\u201d in vv. 15\u201329 which begins with Jerusalem and Judah (v. 18) and ultimately ends with Babylon itself (\u201cSheshach\u201d in v. 26; see note there for explanation of the term).
sn Nebuchadnezzar is called the Lord\u2019s servant also in Jer 27:6; 43:10. He was the Lord\u2019s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord\u2019s \u201crod\u201d (Isa 10:5\u20136) and Cyrus is called his \u201cshepherd\u201d and his \u201canointed\u201d (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1\u201325 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore.
sn The Hebrew word translated \u201ceverlasting\u201d is the word often translated \u201ceternal.\u201d However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a \u201clasting slave\u201d to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10\u201314 and compare v. 12).
tn The word used here was used in the early years of Israel\u2019s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17\u201318; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God\u2019s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.
tn Heb \u201cOracle of the Lord.\u201d
sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.
tn Heb \u201cI will make them an object of horror and a hissing and everlasting ruins.\u201d The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.sn Compare Jer 18:16 and 19:8 and the study note at 18:16."}, {"pk": 2844269, "translation": "NET", "book": 24, "chapter": 25, "verse": 10, "text": "I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in these lands. I will put an end to the sound of people grinding meal. I will put an end to lamps shining in their houses.", "comment": "sn The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The Lord is going to make these lands desolate (v. 11) destroying all signs of life. (The statement is, of course, hyperbolic or poetic exaggeration; even after the destruction of Jerusalem many people were left in the land.) For these same descriptions of everyday life applying to the end of life see the allegory in Eccl 12:3\u20136.
sn Compare Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem."}, {"pk": 2844270, "translation": "NET", "book": 24, "chapter": 25, "verse": 11, "text": "This whole area will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.\u2019", "comment": "sn It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar\u2019s defeat of Pharaoh Necho at Carchemish in 605 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c. More particularly Judah became a vassal state (cf. Jer 46:2; 2 Kgs 24:1) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2\u20134; the application there is made to Judah but the decree of Cyrus was broader.)
tn Heb \u201cAll this land.\u201d"}, {"pk": 2844271, "translation": "NET", "book": 24, "chapter": 25, "verse": 12, "text": "\u201c\u2018But when the seventy years are over, I will punish the king of Babylon and his nation for their sins. I will make the land of Babylon an everlasting ruin. I, the LORD, affirm it!", "comment": "tn Heb \u201cthe land of the Chaldeans.\u201d See the study note on 21:4 for the use of the term \u201cChaldeans.\u201d
tn Heb \u201cthat nation.\u201d
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cI will visit upon the king of Babylon and upon that nation, oracle of the Lord, their iniquity even upon the land of the Chaldeans and I will make it everlasting ruins.\u201d The sentence has been restructured to avoid ambiguity and to conform the style more to contemporary English.sn Compare Isa 13:19\u201322 and Jer 50:39\u201340."}, {"pk": 2844272, "translation": "NET", "book": 24, "chapter": 25, "verse": 13, "text": "I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations.", "comment": "tn Or \u201cI will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.\u201d The reference to \u201cthis book\u201d and \u201cwhat Jeremiah has prophesied against the nations\u201d raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really \u201cscroll\u201d; books were a development of the first or second century a.d.) containing them. A common assumption is that this \u201cbook\u201d of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1\u201351:58). The Greek version actually inserts the prophecies of 46:1\u201351:58 here (but in a different order) and interprets \u201cWhich (= What) Jeremiah prophesied concerning all the nations\u201d as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Compare 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls and whether the Greek version represents either is impossible to determine. It is not inconceivable that the referent here is the prophecies which Jeremiah has already uttered in vv. 8\u201312 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15\u201326, 30\u201338) and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb \u201cthat is to be written\u201d; \u05d4\u05b7\u05db\u05bc\u05b8\u05ea\u05d5\u05bc\u05d1, hakkatuv) to refer to what is proleptic see GKC 356-57 \u00a7116.d, e, and compare usage in Jonah 1:3; 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation \u201cis going to prophesy,\u201d \u05e0\u05b4\u05d1\u05bc\u05b8\u05d0, nibba\u2019) see GKC 312 \u00a7106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb \u201cthey will be subjected,\u201d \u05e2\u05b8\u05d1\u05b0\u05d3\u05d5\u05bc, \u2019ovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to \u201cthis book,\u201d except as a proleptic reference to some future form of the book and there would be clearer ways of expressing this view if that were what was definitely intended."}, {"pk": 2844273, "translation": "NET", "book": 24, "chapter": 25, "verse": 14, "text": "For many nations and great kings will make slaves of the king of Babylon and his nation too. I will repay them for all they have done!\u2019\u201d", "comment": "tn Heb \u201caccording to their deeds and according to the work of their hands.\u201d The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier \u201call\u201d before the first phrase.
tn Heb \u201cmake slaves of them.\u201d The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered \u201cmakes slaves\u201d see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. \u05e2\u05b8\u05d1\u05b7\u05d3 3)."}, {"pk": 2844274, "translation": "NET", "book": 24, "chapter": 25, "verse": 15, "text": "So the LORD, the God of Israel, spoke to me in a vision. \u201cTake this cup from my hand. It is filled with the wine of my wrath. Take it and make the nations to whom I send you drink it.", "comment": "tn Heb \u201cThus said the Lord, the God of Israel, to me.\u201d It is generally understood that the communication is visionary. God does not have a \u201chand\u201d and the action of going to the nations and making them drink of the cup are scarcely literal. The words are supplied in the translation to show the figurative nature of this passage.
tn This is an attempt to render the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) which is probably being used in the sense that BDB 473-74 s.v. \u05db\u05bc\u05b4\u05d9 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. \u201cSo\u201d seems to be the most appropriate way to represent this.
sn \u201cDrinking from the cup of wrath\u201d is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah\u2019s contemporary Habakkuk uses it of Babylon \u201cpouring out its wrath\u201d on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15\u201316). In Jer 51:7 the Lord will identify Babylon as the cup which makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20\u201323). What is being alluded to here in highly figurative language is the judgment that the Lord will wreak on the nations listed here through the Babylonians. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9\u201311."}, {"pk": 2844275, "translation": "NET", "book": 24, "chapter": 25, "verse": 16, "text": "When they have drunk it, they will stagger to and fro and act insane. For I will send wars sweeping through them.\u201d", "comment": "tn Heb \u201cbecause of the sword that I will send among them.\u201d Here, as often elsewhere in Jeremiah, the sword is figurative for warfare which brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it is the cause of emotional states or action. Hence there are really two \u201cagents\u201d which produce the effects of \u201cstaggering\u201d and \u201cacting insane,\u201d the cup filled with God\u2019s wrath and the sword. The sword is the \u201cmore literal\u201d and the actual agent by which the first agent\u2019s action is carried out.
tn There is some debate about the meaning of the verb here. Both BDB 172 s.v. \u05d2\u05bc\u05b8\u05e2\u05b7\u05e9\u05c1 Hithpo and KBL 191 s.v. \u05d2\u05bc\u05b8\u05e2\u05b7\u05e9\u05c1 Hitpol interpret this of the back and forth movement of staggering. HALOT 192 s.v. \u05d2\u05bc\u05b8\u05e2\u05b7\u05e9\u05c1 Hitpo interprets it as vomiting. The word is used elsewhere of the up and down movement of the mountains (2 Sam 22:8) and the up and down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is \u201cthey\u201d that do this not their stomachs)."}, {"pk": 2844276, "translation": "NET", "book": 24, "chapter": 25, "verse": 17, "text": "So I took the cup from the LORD\u2019s hand. I made all the nations to whom he sent me drink the wine of his wrath.", "comment": "tn The words \u201cthe wine of his wrath\u201d are not in the text but are implicit in the metaphor (see vv. 15\u201316). They are supplied in the translation for clarity."}, {"pk": 2844277, "translation": "NET", "book": 24, "chapter": 25, "verse": 18, "text": "I made Jerusalem and the cities of Judah, its kings and its officials drink it. I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object of horror and of hissing scorn, an example used in curses. Such is already becoming the case!", "comment": "tn The words \u201cI made\u201d and \u201cdrink it\u201d are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah \u201cmade drink it.\u201d The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cas it is today.\u201d This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597 b.c. or 586 b.c. However, it may refer here to the beginning stages where Judah has already suffered the loss of Josiah, of its freedom, of some of its temple treasures, and of some of its leaders (Dan 1:1\u20133. The different date for Jehoiakim there is due to the different method of counting the king\u2019s first year; the third year there is the same as the fourth year in 25:1).
tn See the study note on 24:9 for explanation.
tn Heb \u201cin order to make them a ruin, an object of\u2026\u201d The sentence is broken up and the antecedents are made specific for the sake of clarity and English style."}, {"pk": 2844278, "translation": "NET", "book": 24, "chapter": 25, "verse": 19, "text": "I made all of these other people drink it: Pharaoh, king of Egypt; his attendants, his officials, his people,", "comment": "sn See further Jer 46:2\u201328 for the judgment against Egypt."}, {"pk": 2844279, "translation": "NET", "book": 24, "chapter": 25, "verse": 20, "text": "the foreigners living in Egypt; all the kings of the land of Uz; all the kings of the land of the Philistines, the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod;", "comment": "tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I \u05e2\u05b6\u05e8\u05b6\u05d1 and KBL 733 s.v. II \u05e2\u05b6\u05e8\u05b6\u05d1.)
sn See further Jer 47:1\u20137 for the judgment against the Philistines. The Philistine cities were west of Judah.
sn The land of Uz was Job\u2019s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus."}, {"pk": 2844280, "translation": "NET", "book": 24, "chapter": 25, "verse": 21, "text": "all the people of Edom, Moab, Ammon;", "comment": "sn See further Jer 48:1\u201347 for the judgment against Moab.
sn See further Jer 49:1\u20136 for the judgment against Ammon.
sn See further Jer 49:7\u201322 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah."}, {"pk": 2844281, "translation": "NET", "book": 24, "chapter": 25, "verse": 22, "text": "all the kings of Tyre, all the kings of Sidon; all the kings of the coastlands along the sea;", "comment": "sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.
sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.map For location see Map1-A1; JP3-F3; JP4-F3.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2844282, "translation": "NET", "book": 24, "chapter": 25, "verse": 23, "text": "the people of Dedan, Tema, Buz, all the desert people who cut their hair short at the temples;", "comment": "tn For the discussion regarding the meaning of the terms here see the notes on 9:26.sn See Jer 9:26 where these are mentioned in connection with Moab, Edom, and Ammon.
sn Dedan and Tema are mentioned together in Isa 21:13\u201314 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7\u20138."}, {"pk": 2844283, "translation": "NET", "book": 24, "chapter": 25, "verse": 24, "text": "all the kings of Arabia who live in the desert;", "comment": "tc Or \u201cand all the kings of people of mixed origin who.\u201d The Greek version gives evidence of having read the term only once; it refers to the \u201cpeople of mixed origin\u201d without reference to the kings of Arabia. While the term translated \u201cpeople of mixed origin\u201d seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.sn See further Jer 49:28\u201333 for judgment against some of these Arabian peoples."}, {"pk": 2844284, "translation": "NET", "book": 24, "chapter": 25, "verse": 25, "text": "all the kings of Zimri; all the kings of Elam; all the kings of Media;", "comment": "sn Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.
sn See further Jer 49:34\u201339 for judgment against Elam.
sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown."}, {"pk": 2844285, "translation": "NET", "book": 24, "chapter": 25, "verse": 26, "text": "all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the LORD\u2019s wrath, the king of Babylon must drink it.", "comment": "tn The words \u201chave drunk the wine of the Lord\u2019s wrath\u201d are not in the text. They are supplied in the translation for clarity at the end of the list to serve as a transition to the next sentence which does not directly mention the cup or the Lord\u2019s wrath.
tn Heb \u201cthe king of Sheshach.\u201d \u201cSheshach\u201d is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew \u05e9\u05c1 (shin) is substituted for Hebrew \u05d1 (bet) and Hebrew \u05db (kaf) is substituted for Hebrew \u05dc (lamed). On the same principle \u201cLeb Kamai\u201d in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah\u2019s term for the Babylonians. No explanation is given for why the code names are used. The name \u201cSheshach\u201d for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it."}, {"pk": 2844286, "translation": "NET", "book": 24, "chapter": 25, "verse": 27, "text": "Then the LORD said to me, \u201cTell them that the LORD God of Israel who rules over all says, \u2018Drink this cup until you get drunk and vomit. Drink until you fall down and can\u2019t get up. For I will send wars sweeping through you.\u2019", "comment": "tn Heb \u201cDrink, and get drunk, and vomit and fall down and don\u2019t get up.\u201d The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive \u201cand\u201d to indicate consequent action, even intention see GKC 324-25 \u00a7110.f and compare usage in 1 Kgs 22:12; Prov 3:3b\u20134a.
tn Heb \u201cbecause of the sword that I will send among you.\u201d See the notes on 2:16 for explanation.
tn Heb \u201cTell them, \u2018Thus says the Lord\u2026.\u2019\u201d The translation is intended to eliminate one level of imbedded quotation marks to help avoid confusion.
tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See the study notes on 2:19 and 7:3 for explanation of this extended title.
tn The words \u201cThen the Lord said to me\u201d are not in the text. They are supplied in the translation for clarity, to connect this part of the narrative with vv. 15, 17 after the long intervening list of nations who were to drink the cup of God\u2019s wrath in judgment.
tn The words \u201cthis cup\u201d are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity."}, {"pk": 2844287, "translation": "NET", "book": 24, "chapter": 25, "verse": 28, "text": "If they refuse to take the cup from your hand and drink it, tell them that the LORD who rules over all says \u2018You most certainly must drink it!", "comment": "tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Jo\u00fcon 2:371-72 \u00a7113.m and 2:423 \u00a7123.h, and compare usage in Gen 15:13.)
tn Heb \u201cTell them, \u2018Thus says the Lord\u2026\u2019\u201d The translation is intended to eliminate one level of imbedded quote marks to help avoid confusion."}, {"pk": 2844288, "translation": "NET", "book": 24, "chapter": 25, "verse": 29, "text": "For take note, I am already beginning to bring disaster on the city that I call my own. So how can you possibly avoid being punished? You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the LORD who rules over all, affirm it!\u2019", "comment": "tn Heb \u201cwhich is called by my name.\u201d See translator\u2019s note on 7:10 for support.
tn Heb \u201cOracle of Yahweh of armies.\u201d
tn Heb \u201cYahweh of armies.\u201dsn See the study notes on 2:19 and 7:3 for explanation of this extended title.
tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Jo\u00fcon 2:609 \u00a7161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Jo\u00fcon 2:422-23 \u00a7123.f, and compare usage in Gen 37:8.)"}, {"pk": 2844289, "translation": "NET", "book": 24, "chapter": 25, "verse": 30, "text": "\u201cThen, Jeremiah, make the following prophecy against them: \u2018Like a lion about to attack, the LORD will roar from the heights of heaven; from his holy dwelling on high he will roar loudly. He will roar mightily against his land. He will shout in triumph like those stomping juice from the grapes against all those who live on the earth.", "comment": "tn The word \u201cJeremiah\u201d is not in the text. It is supplied in the translation to make clear who is being addressed.
sn The metaphor shifts from God as a lion to God as a mighty warrior (Jer 20:11; Isa 42:13; Zeph 3:17) shouting in triumph over his foes. Within the metaphor is a simile where the warrior is compared to a person stomping on grapes to remove the juice from them in the making of wine. The figure will be invoked later in a battle scene where the sounds of joy in the grape harvest are replaced by the sounds of joy of the enemy soldiers (Jer 48:33). The picture is drawn in more gory detail in Isa 63:1\u20136.
sn The word used here (Heb \u201chis habitation\u201d) refers to the land of Canaan which the Lord chose to make his earthly dwelling (Exod 15:13) and which was the dwelling place of his chosen people (Jer 10:25; Isa 32:18). Judgment would begin at the \u201chouse of God\u201d (v. 29; 1 Pet 4:17) but would extend to the rest of the earth (v. 29).
tn The words \u201clike a lion about to attack\u201d are not in the text but are implicit in the metaphor. The explicit comparison of the Lord to a lion is made at the end of the passage in v. 38. The words are supplied in the translation here for clarity.sn For the metaphor of the Lord going forth against his enemies like an attacking lion see Jer 49:19; 50:44; Isa 31:4 in all of which the Lord comes against the nations in defense of his people. In Hos 5:14 the metaphor is turned against his own people. The figure of a lion ravaging people has already been used in Jer 4:7 of the enemy from the north (Babylon).
tn Heb \u201cProphesy against them all these words.\u201d"}, {"pk": 2844290, "translation": "NET", "book": 24, "chapter": 25, "verse": 31, "text": "The sounds of battle will resound to the ends of the earth. For the LORD will bring charges against the nations. He will pass judgment on all humankind and will hand the wicked over to be killed in war.\u2019 The LORD so affirms it!", "comment": "tn Heb \u201cthe Lord has a lawsuit against the nations.\u201d For usage of the term see Hos 4:1; Mic 6:2, and compare the usage of the related verb in Jer 2:9; 12:1.
tn For the use of this word see Amos 2:2; Hos 10:14; Ps 74:23. See also the usage in Isa 66:6 which is very similar to the metaphorical usage here.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cgive the wicked over to the sword.\u201dsn There is undoubtedly a deliberate allusion here to the reference to the \u201cwars\u201d (Heb \u201csword\u201d) that the Lord had said he would send raging through the nations (vv. 16, 27) and the \u201cwar\u201d (Heb \u201csword\u201d) that he is proclaiming against them (v. 29)."}, {"pk": 2844291, "translation": "NET", "book": 24, "chapter": 25, "verse": 32, "text": "The LORD who rules over all says, \u2018Disaster will soon come on one nation after another. A mighty storm of military destruction is rising up from the distant parts of the earth.\u2019", "comment": "tn The words \u201cof military destruction\u201d have been supplied in the translation to make the metaphor clear. The metaphor has shifted from that of God as a lion, to God as a warrior, to God as a judge, to God as the author of the storm winds of destruction. sn For the use of this word in a literal sense see Jonah 1:4. For its use to refer to the wrath of the Lord which will rage over the wicked see Jer 23:19; 30:23. Here it refers to the mighty Babylonian army which will come bringing destruction over all the known world. The same prophecy has just been given under the figure of the nations drinking the wine of God\u2019s wrath (vv. 15\u201329).
tn Heb \u201cYahweh of armies.\u201dsn See the study notes on 2:19 and 7:3 for explanation of this extended title.
tn Heb \u201cwill go forth from nation to nation.\u201d"}, {"pk": 2844292, "translation": "NET", "book": 24, "chapter": 25, "verse": 33, "text": "Those who have been killed by the LORD at that time will be scattered from one end of the earth to the other. They will not be mourned over, gathered up, or buried. Their dead bodies will lie scattered over the ground like manure.", "comment": "sn The intent here is to emphasize the large quantity of those who are killed \u2013 there will be too many to insure proper mourning rites and proper burial."}, {"pk": 2844293, "translation": "NET", "book": 24, "chapter": 25, "verse": 34, "text": "Wail and cry out in anguish, you rulers! Roll in the dust, you who shepherd flocks of people! The time for you to be slaughtered has come. You will lie scattered and fallen like broken pieces of fine pottery.", "comment": "tn Heb \u201cWail and cry out, you shepherds. Roll in the dust, you leaders of the flock.\u201d The terms have been reversed to explain the figure.sn The term \u201cshepherd\u201d has been used several times in the book of Jeremiah to refer to the leaders of the people who were responsible for taking care of their people who are compared to a flock. (See Jer 23:1\u20134 and the notes there.) Here the figure has some irony involved in it. It is the shepherds who are to be slaughtered like sheep. They may have considered themselves \u201cchoice vessels\u201d (the literal translation of \u201cfine pottery\u201d), but they would be slaughtered and lie scattered on the ground (v. 33) like broken pottery.
tn The meaning of this line is debated. The Greek version does not have the words \u201clie scattered\u201d and it reads the words \u201clike broken pieces of fine pottery\u201d (Heb \u201clike choice vessels\u201d; \u05db\u05bc\u05b4\u05db\u05b0\u05dc\u05b4\u05d9 \u05d7\u05b6\u05de\u05b0\u05d3\u05bc\u05b8\u05d4, kikhli khemdah) as \u201clike choice rams\u201d (\u05db\u05bc\u05b0\u05d0\u05b5\u05d9\u05dc\u05b5\u05d9 \u05d7\u05b6\u05de\u05b0\u05d3\u05bc\u05b8\u05d4, k\u00ff\u2019ele khemdah); i.e., \u201cthe days have been completed for you to be slaughtered and you will fall like choice rams.\u201d The reading of the Greek version fits the context better, but is probably secondary for that very reason. The word translated \u201clie scattered\u201d (\u05ea\u05bc\u05b0\u05e4\u05d5\u05b9\u05e6\u05b8\u05d4, t\u00fffotsah) occurs nowhere else and the switch to the simile of \u201cchoice vessels\u201d is rather abrupt. However, this section has been characterized by switching metaphors. The key to the interpretation and translation here is the consequential nature of the verbal actions involved. \u201cFall\u201d does not merely refer to the action but the effect, i.e., \u201clie fallen\u201d (cf. BDB 657 s.v. \u05e0\u05b8\u05e4\u05b7\u05dc 7 and compare Judg 3:25; 1 Sam 31:8). Though the noun translated \u201clie scattered\u201d does not occur elsewhere, the verb does. It is quite commonly used of dispersing people and that has led many to see that as the reference here. The word, however, can be used of scattering other things like seed (Isa 28:25), arrows (2 Sam 22:15; metaphorical for lightning), etc. Here it follows \u201cslaughtered\u201d and refers to their dead bodies. The simile (Heb \u201c fallen like choice vessels\u201d) is elliptical, referring to \u201cbroken pieces\u201d of choice vessels. In this sense the simile fits in perfectly with v. 33."}, {"pk": 2844294, "translation": "NET", "book": 24, "chapter": 25, "verse": 35, "text": "The leaders will not be able to run away and hide. The shepherds of the flocks will not be able to escape.", "comment": "tn Heb \u201cFlight [or \u201cplace of escape\u201d] will perish from the shepherds.\u201dsn Judging from Gen 14:10 and Judg 8:12 (among many others), it was not uncommon for the leaders to try to save their own necks at the expense of their soldiers."}, {"pk": 2844295, "translation": "NET", "book": 24, "chapter": 25, "verse": 36, "text": "Listen to the cries of anguish of the leaders. Listen to the wails of the shepherds of the flocks. They are wailing because the LORD is about to destroy their lands.", "comment": "tn Heb \u201ctheir pastures,\u201d i.e., the place where they \u201cshepherd\u201d their \u201cflocks.\u201d The verb tenses in this section are not as clear as in the preceding. The participle in this verse is followed by a vav consecutive perfect like the imperatives in v. 34. The verbs in v. 38 are perfects but they can be and probably should be understood as prophetic like the perfect in v. 31 (\u05e0\u05b0\u05ea\u05b8\u05e0\u05b8\u05dd, n\u00fftanam) which is surrounded by imperfects, participles, and vav consecutive perfects.sn Jer 25:36\u201338 shifts to the future as though the action were already accomplished or going on. It is the sound that Jeremiah hears in his \u201cprophetic ears\u201d of something that has begun (v. 29) but will find its culmination in the future (vv. 13, 16, 27, 30\u201335)."}, {"pk": 2844296, "translation": "NET", "book": 24, "chapter": 25, "verse": 37, "text": "Their peaceful dwelling places will be laid waste by the fierce anger of the LORD.", "comment": "tn Heb \u201cbecause of the burning anger of the Lord.\u201d
tn For this meaning of the verb used here see HALOT 217 s.v. \u05d3\u05bc\u05b8\u05de\u05b7\u05dd Nif. Elsewhere it refers to people dying (see, e.g., Jer 49:26; 50:30) hence some see a reference to \u201clifeless.\u201d"}, {"pk": 2844297, "translation": "NET", "book": 24, "chapter": 25, "verse": 38, "text": "The LORD is like a lion who has left his lair. So their lands will certainly be laid waste by the warfare of the oppressive nation and by the fierce anger of the LORD.\u201d", "comment": "tn This is a way of rendering the Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) which is probably here for emphasis rather than indicating cause (see BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 1.e and compare usage in Jer 22:22).
tn Heb \u201cLike a lion he has left his lair.\u201dsn The text returns to the metaphor alluded to in v. 30. The bracketing of speeches with repeated words or motifs is a common rhetorical device in ancient literature.
tc Heb \u201cby the sword of the oppressors.\u201d The reading here follows a number of Hebrew mss and the Greek version. The majority of Hebrew mss read \u201cthe anger of the oppressor.\u201d The reading \u201cthe sword of the oppressors\u201d is supported also by the parallel use of this phrase in Jer 46:16; 50:16. The error in the MT may be explained by confusion with the following line which has the same beginning combination (\u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d7\u05b2\u05e8\u05d5\u05b9\u05df [mipp\u00ffne kharon] confused for \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d7\u05b6\u05e8\u05b6\u05d1 [mipp\u00ffne kherev]). This reading is also supported by the Targum, the Aramaic paraphrase of the OT. According to BDB 413 s.v. \u05d9\u05b8\u05e0\u05b8\u05d4 Qal the feminine singular participle (\u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05e0\u05b8\u05d4, hayyonah) is functioning as a collective in this idiom (see GKC 394 \u00a7122.s for this phenomenon).sn The connection between \u201cwar\u201d (Heb \u201cthe sword\u201d) and the wrath or anger of the Lord has already been made in vv. 16, 27 and the sword has been referred to also in vv. 29, 31. The sword is of course a reference to the onslaughts of the Babylonian armies (see later Jer 51:20\u201323)."}, {"pk": 2844298, "translation": "NET", "book": 24, "chapter": 26, "verse": 1, "text": "The LORD spoke to Jeremiah at the beginning of the reign of Josiah\u2019s son, King Jehoiakim of Judah.", "comment": "tn The words \u201cto Jeremiah\u201d are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.
tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609 b.c. when Jehoiakim was placed on the throne as a puppet king by Pharaoh Necho (2 Kgs 23:34\u201335) and April, 608 b.c. when he would have been officially celebrated as king. However, it will be suggested below in conjunction with the textual problems in 27:1 and 28:1 that the term does not necessarily refer to this period.
sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord\u2019s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13\u201314 where it is clear that Baruch is Jeremiah\u2019s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah\u2019s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14\u201315; 23:21)."}, {"pk": 2844299, "translation": "NET", "book": 24, "chapter": 26, "verse": 2, "text": "The LORD said, \u201cGo stand in the courtyard of the LORD\u2019s temple. Speak out to all the people who are coming from the towns of Judah to worship in the LORD\u2019s temple. Tell them everything I command you to tell them. Do not leave out a single word!", "comment": "sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1\u201315. The message there is summarized here in vv. 3\u20136. The primary interest here is in the response to that message."}, {"pk": 2844300, "translation": "NET", "book": 24, "chapter": 26, "verse": 3, "text": "Maybe they will pay attention and each of them will stop living the evil way they do. If they do that, then I will forgo destroying them as I had intended to do because of the wicked things they have been doing.", "comment": "tn Heb \u201cwill turn from his wicked way.\u201d
tn For the idiom and translation of terms involved here see 18:8 and the translator\u2019s note there.sn The Lord is being consistent in the application of the principle laid down in Jer 18:7\u20138 that reformation of character will result in the withdrawal of the punishment of \u201cuprooting, tearing down, destroying.\u201d His prophecies of doom are conditional threats, open to change with change in behavior.
tn Heb \u201cbecause of the wickedness of their deeds.\u201d"}, {"pk": 2844301, "translation": "NET", "book": 24, "chapter": 26, "verse": 4, "text": "Tell them that the LORD says, \u2018You must obey me! You must live according to the way I have instructed you in my laws.", "comment": "tn Heb \u201cthus says the Lord, \u2018\u2026\u2019.\u201d The use of the indirect quotation in the translation eliminates one level of embedded quotation to avoid confusion.
tn Heb \u201cby walking in my law which I set before you.\u201dsn Examples of those laws are found in Jer 7:5\u20136, 9. The law was summarized or epitomized in the ten commandments which are called the \u201cwords of the covenant\u201d in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb \u201cthe ten words\u201d; see Hos 4:1\u20133; Jer 7:9)."}, {"pk": 2844302, "translation": "NET", "book": 24, "chapter": 26, "verse": 5, "text": "You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. But you have not paid any attention to them.", "comment": "tn See the translator\u2019s note on 7:13 for the idiom here."}, {"pk": 2844303, "translation": "NET", "book": 24, "chapter": 26, "verse": 6, "text": "If you do not obey me, then I will do to this temple what I did to Shiloh. And I will make this city an example to be used in curses by people from all the nations on the earth.\u2019\u201d", "comment": "sn See the study note on Jer 7:13.
tn 26:4\u20136 are all one long sentence containing a long condition with subordinate clauses (vv. 4\u20135) and a compound consequence in v. 6: Heb \u201cIf you will not obey me by walking in my law\u2026by paying attention to the words of the prophets which\u2026and you did not pay heed, then I will make\u2026and I will make\u2026\u201d The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation."}, {"pk": 2844304, "translation": "NET", "book": 24, "chapter": 26, "verse": 7, "text": "The priests, the prophets, and all the people heard Jeremiah say these things in the LORD\u2019s temple."}, {"pk": 2844305, "translation": "NET", "book": 24, "chapter": 26, "verse": 8, "text": "Jeremiah had just barely finished saying all the LORD had commanded him to say to all the people. All at once some of the priests, the prophets, and the people grabbed him and shouted, \u201cYou deserve to die!", "comment": "tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb \u201cAnd as soon as Jeremiah finished saying all that\u2026the priests\u2026grabbed him and said\u2026\u201d The word \u201csome\u201d has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part \u2013 all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)
tn Or \u201cYou must certainly die!\u201d The construction here is again emphatic with the infinitive preceding the finite verb (cf. Jo\u00fcon 2:423 \u00a7123.h, and compare usage in Exod 21:28)."}, {"pk": 2844306, "translation": "NET", "book": 24, "chapter": 26, "verse": 9, "text": "How dare you claim the LORD\u2019s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!\u201d Then all the people crowded around Jeremiah.", "comment": "tn Heb \u201cWhy have you prophesied in the Lord\u2019s name, saying, \u2018This house will become like Shiloh and this city will become a ruin without inhabitant?\u2019\u201d It is clear from the context here and in 7:1\u201315 that the emphasis is on \u201cin the Lord\u2019s name\u201d and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of \u201cprophesying in the Lord\u2019s name\u201d see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.sn They are questioning his right to claim the Lord\u2019s authority for what they see as a false prophecy. They believed that the presence of the Lord in the temple guaranteed their safety (7:4, 10, 14) and that the Lord could not possibly be threatening its destruction. Hence they were ready to put him to death as a false prophet according to the law of Moses (Deut 18:20)."}, {"pk": 2844307, "translation": "NET", "book": 24, "chapter": 26, "verse": 10, "text": "However, some of the officials of Judah heard about what was happening and they rushed up to the LORD\u2019s temple from the royal palace. They set up court at the entrance of the New Gate of the LORD\u2019s temple.", "comment": "sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12\u201325. They would have been concerned about any possible \u201cillegal\u201d proceedings going on in the temple.
tn Heb \u201cthey sat\u201d or \u201cthey took their seats.\u201d However, the context is one of judicial trial.sn The gateway or gate complex of an ancient Near Eastern city was often used for court assemblies (cf. Deut 21:19; 22:15; Ruth 4:1; Isa 29:21). Here the gate of the temple was used for the convening of a court to try Jeremiah for the charge of being a false prophet.
tn The translation follows many Hebrew mss and ancient versions in reading the word \u201chouse\u201d (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction \u201cthe New Gate of the Lord.\u201dsn The location of the New Gate is uncertain. It is mentioned again in Jer 36:10 where it is connected with the upper (i.e., inner) court of the temple. Some equate it with the Upper Gate that Jotham rebuilt during his reign (2 Kgs 15:35; Jotham reigned from 750-735 b.c.). That gate, however, has already been referred to as the Upper Gate of Benjamin in Jer 20:2 (for more detail see the study note there) and would not likely have been called something different here.
tn Heb \u201cthese things.\u201d"}, {"pk": 2844308, "translation": "NET", "book": 24, "chapter": 26, "verse": 11, "text": "Then the priests and the prophets made their charges before the officials and all the people. They said, \u201cThis man should be condemned to die because he prophesied against this city. You have heard him do so with your own ears.\u201d", "comment": "tn Heb \u201cthe priests and prophets said to the leaders and the people\u2026.\u201d The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in \u201claid their charges.\u201d
tn Heb \u201cit.\u201d
tn Heb \u201ca sentence of death to this man.\u201d"}, {"pk": 2844309, "translation": "NET", "book": 24, "chapter": 26, "verse": 12, "text": "Then Jeremiah made his defense before all the officials and all the people. \u201cThe LORD sent me to prophesy everything you have heard me say against this temple and against this city.", "comment": "tn Heb \u201cJeremiah said to all the leaders and all the people\u2026.\u201d See the note on the word \u201csaid\u201d in the preceding verse."}, {"pk": 2844310, "translation": "NET", "book": 24, "chapter": 26, "verse": 13, "text": "But correct the way you have been living and do what is right. Obey the LORD your God. If you do, the LORD will forgo destroying you as he threatened he would.", "comment": "tn Heb \u201cMake good your ways and your actions.\u201d For the same expression see 7:3, 5; 18:11.
tn For the idiom and translation of terms involved here see 18:8 and the translator\u2019s note there.sn The Lord is being consistent in the application of the principle laid down in Jer 18:7\u20138 that reformation of character will result in the withdrawal of the punishment of \u201cuprooting, tearing down, destroying.\u201d His prophecies of doom are conditional threats, open to change with change in behavior."}, {"pk": 2844311, "translation": "NET", "book": 24, "chapter": 26, "verse": 14, "text": "As to my case, I am in your power. Do to me what you deem fair and proper.", "comment": "tn Heb \u201cAnd I, behold I am in your hand.\u201d Hand is quite commonly used for \u201cpower\u201d or \u201ccontrol\u201d in biblical contexts."}, {"pk": 2844312, "translation": "NET", "book": 24, "chapter": 26, "verse": 15, "text": "But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the LORD has sent me to speak all this where you can hear it. That is the truth!\u201d", "comment": "tn Heb \u201cFor in truth the Lord has sent me to you to speak in your ears all these words/things.\u201d"}, {"pk": 2844313, "translation": "NET", "book": 24, "chapter": 26, "verse": 16, "text": "Then the officials and all the people rendered their verdict to the priests and the prophets. They said, \u201cThis man should not be condemned to die. For he has spoken to us under the authority of the LORD our God.\u201d", "comment": "sn Contrast v. 11.
tn Heb \u201cFor in the name of the Lord our God he has spoken to us.\u201d The emphasis is on \u201cin the name of\u2026\u201dsn The priests and false prophets claimed that they were speaking in the Lord\u2019s name (i.e., as his representatives and with his authority [see 1 Sam 25:9; 1 Kgs 21:8 and cf. the study note on Jer 23:27]) and felt that Jeremiah\u2019s claims to be doing so were false (see v. 9). Jeremiah (and the Lord) charged that the opposite was the case (cf. 14:14\u201315; 23:21). The officials and the people, at least at this time, accepted his claims that the Lord had sent him (vv. 12, 15).
tn Heb \u201cThen the officials and all the people said to the priests and the prophets\u2026\u201d"}, {"pk": 2844314, "translation": "NET", "book": 24, "chapter": 26, "verse": 17, "text": "Then some of the elders of Judah stepped forward and spoke to all the people gathered there. They said,", "comment": "tn Heb \u201celders of the land.\u201dsn The elders were important land-owning citizens, separate from the \u201cheads\u201d or leaders of the tribes, the officers and the judges. They were very influential in both the judicial, political, and religious proceedings of the cities and the state. (See, e.g., Josh 24:1; 2 Sam 19:11; 2 Kgs 23:1 for elders of Israel/Judah, and Deut 21:1\u20139; Ruth 4:1\u20132 for elders of the cities.)"}, {"pk": 2844315, "translation": "NET", "book": 24, "chapter": 26, "verse": 18, "text": "\u201cMicah from Moresheth prophesied during the time Hezekiah was king of Judah. He told all the people of Judah, \u2018The LORD who rules over all says, \u201cZion will become a plowed field. Jerusalem will become a pile of rubble. The temple mount will become a mere wooded ridge.\u201d\u2019", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.
sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18\u201319; 2 Chr 32:1\u201323). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14\u201319, 29\u201336) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah\u2019s day already believed it too (Mic 3:11).
tn Heb \u201cYahweh of armies.\u201dsn For an explanation of this title for God see the study note on 2:19.
sn Zion was first of all the citadel that David captured (2 Sam 5:6\u201310), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).
sn There is irony involved in this statement. The text reads literally \u201chigh places of a forest/thicket.\u201d The \u201chigh places\u201d were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!"}, {"pk": 2844316, "translation": "NET", "book": 24, "chapter": 26, "verse": 19, "text": "King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the LORD and seek the LORD\u2019s favor? Did not the LORD forgo destroying them as he threatened he would? But we are on the verge of bringing great disaster on ourselves.\u201d", "comment": "tn Or \u201cgreat harm to ourselves.\u201d The word \u201cdisaster\u201d (or \u201charm\u201d) is the same one that has been translated \u201cdestroying\u201d in the preceding line and in vv. 3 and 13.
tn For the translation of the terms involved here see the translator\u2019s note on 18:8.
tn The he interrogative (\u05d4\u05b7)with the negative governs all three of the verbs, the perfect and the two vav (\u05d5) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.
tn This Hebrew idiom (\u05d7\u05b8\u05dc\u05b8\u05d4 \u05e4\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd, khalah panim) is often explained in terms of \u201cstroking\u201d or \u201cpatting the face\u201d of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21\u201322), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah."}, {"pk": 2844317, "translation": "NET", "book": 24, "chapter": 26, "verse": 20, "text": "Now there was another man who prophesied as the LORD\u2019s representative against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim.", "comment": "sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a \u201clynch mob\u201d instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.
tn Heb \u201cNow also a man was prophesying in the name of the Lord, Uriah son of\u2026, and he prophesied against this city and against this land according to all the words of Jeremiah.\u201d The long Hebrew sentence has been broken up in conformity with contemporary English style and the major emphasis brought out by putting his prophesying first, then identifying him.
tn Heb \u201cin the name of the Lord,\u201d i.e., as his representative and claiming his authority. See the study note on v. 16."}, {"pk": 2844318, "translation": "NET", "book": 24, "chapter": 26, "verse": 21, "text": "When the king and all his bodyguards and officials heard what he was prophesying, the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear.", "comment": "tn Heb \u201chis words.\u201d
tn Heb \u201cBut Uriah heard and feared and fled and entered Egypt.\u201d
tn Heb \u201call his mighty men/soldiers.\u201d It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David\u2019s elite corps)."}, {"pk": 2844319, "translation": "NET", "book": 24, "chapter": 26, "verse": 22, "text": "However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor,", "comment": "sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah\u2019s prophecies read before them (Jer 36:11\u201319). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah\u2019s prophecies (Jer 36:25). He may have been Jehoiakim\u2019s father-in-law (2 Kgs 24:6, 8)."}, {"pk": 2844320, "translation": "NET", "book": 24, "chapter": 26, "verse": 23, "text": "and they brought Uriah back from there. They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people.", "comment": "tn Heb \u201cfrom Egypt.\u201dsn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34\u201335) and undoubtedly had such a treaty with him.
sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim."}, {"pk": 2844321, "translation": "NET", "book": 24, "chapter": 26, "verse": 24, "text": "However, Ahikam son of Shaphan used his influence to keep Jeremiah from being handed over and executed by the people.", "comment": "sn Ahikam son of Shaphan was an official during the reign of Jehoiakim\u2019s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials\u2019 opinion and the elders\u2019 warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.
tn Heb \u201cNevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, \u2018so as not to give him\u2019) into the hand of the people to kill him.\u201d \u201cHand\u201d is often used for \u201caid,\u201d \u201csupport,\u201d \u201cinfluence,\u201d \u201cpower,\u201d \u201ccontrol.\u201d"}, {"pk": 2844322, "translation": "NET", "book": 24, "chapter": 27, "verse": 1, "text": "The LORD spoke to Jeremiah early in the reign of Josiah\u2019s son, King Zedekiah of Judah.", "comment": "sn The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapter 27-29. That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:17).
tc The reading here is based on a few Hebrew mss and the Syriac and Arabic versions. The majority of Hebrew mss and most of the versions read \u201cAt the beginning of the reign of Josiah\u2019s son, Jehoiakim king of Judah\u201d as in 26:1. The LXX does not have this whole verse. It has long been recognized that the text of 27:1 is textually corrupt. The date formula in the majority of Hebrew mss at 27:1 is contradictory both with the context of the passage which deals with an event in the reign of Zedekiah (see vv. 3, 13 and v. 20 which presupposes that Jeconiah, Jehoiakim\u2019s son, has been taken captive [i.e., after the death of Jehoiakim!]) and the date formula in 28:1 which refers to an event \u201cin that same year\u201d and then qualifies it with \u201cEarly in the reign of Zedekiah.\u201d Hence it is preferable to read \u201cZedekiah\u201d here in place of \u201cJehoiakim\u201d and explain the error in the Hebrew manuscripts as an erroneous copying of 26:1.sn If the text of 28:1 is correct, the date here would be sometime in the fourth year of Zedekiah which would be 594/3 b.c. Zedekiah had been placed on the throne as a puppet king by Nebuchadnezzar after he deposed Zedekiah\u2019s nephew, Jeconiah (Jehoiachin) and sent him, his family, some of the temple treasures, and some of the Judean leaders away to Babylon (2 Kgs 23:8\u201317). The author does not state directly why the envoys from the nations mentioned in v. 3 were in Jerusalem, but the implication is that they were there trying to interest Zedekiah in rebelling. Modern scholars have used the data here and in 28:1 and in the Babylonian Chronicles (it contains a record of major events of Nebuchadnezzar\u2019s reign) to suggest a plausible background for such a meeting. Nebuchadnezzar had to put down an uprising in the east and quell a rebellion in Babylon itself in the two years prior to this meeting. Some \u201cprophets\u201d in the nation of Israel and in these other nations (see vv. 9\u201310) saw in these events hopes for not having to pay tribute to (i.e., submit to the yoke of) Nebuchadnezzar and were counseling rebellion. Jeremiah saw this as foolhardy and counseled otherwise. Again, there is a conflict between \u201cprophets\u201d which is what this whole section (Jer 27\u201329) is all about."}, {"pk": 2844323, "translation": "NET", "book": 24, "chapter": 27, "verse": 2, "text": "The LORD told me, \u201cMake a yoke out of leather straps and wooden crossbars and put it on your neck.", "comment": "sn The yoke is a common biblical symbol of political servitude (see, e.g., Deut 28:48; 1 Kgs 12:4, 9, 10). From the context of 1 Kgs 12 it is clear that it applied to taxation and the provision of conscript labor. In international political contexts it involved the payment of heavy tribute which was often conscripted from the citizens (see, e.g., 2 Kgs 15:19\u201320; 23:34\u201335) and the furnishing of military contingents for the sovereign\u2019s armies (see, e.g., 2 Kgs 24:2). Jeremiah\u2019s message here combines both a symbolic action (the wearing of a yoke) and words of explanation as in Jer 19:1\u201313. (See Isa 20:1\u20136 for an example outside of Jeremiah.) The casting off of the yoke has been used earlier in Jer 2:20, 5:5 to refer to Israel\u2019s failure to remain spiritually \u201csubject\u201d or faithful to God.
tn There is some disjunction in the narrative of this chapter. The introduction in v. 1 presents this as a third person narrative. But the rest of the passage reports the narrative in first person. Thus the text reads here \u201cThus the Lord said to me\u2026\u201d In vv. 12, 16 the narrative picks up in first person report and never indicates that Jeremiah carried out the command in vv. 2\u20134 that introduces the message which he repeats in summary form himself to Zedekiah. The report is thus an \u201cunedited\u201d first person report. This may create some confusion for some readers, but it is best to leave it in first person here because of the continuation in vv. 12, 16."}, {"pk": 2844324, "translation": "NET", "book": 24, "chapter": 27, "verse": 3, "text": "Use it to send messages to the kings of Edom, Moab, Ammon, Tyre, and Sidon. Send them through the envoys who have come to Jerusalem to King Zedekiah of Judah.", "comment": "sn The nations of Edom, Moab, and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies.map For the location of Sidon see Map1-A1; JP3-F3; JP4-F3.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201csend by means of them\u201d [i.e., the straps and crossbars made into a yoke] to\u2026through.\u201d The text is broken up in conformity with contemporary English style. Many English versions ignore the suffix on the end of \u201csend\u201d and find some support for this on the basis of its absence in the Lucianic Greek text. However, it is probably functioning metonymically here for the message which they see symbolized before them and is now explained clearly to them."}, {"pk": 2844325, "translation": "NET", "book": 24, "chapter": 27, "verse": 4, "text": "Charge them to give their masters a message from me. Tell them, \u2018The LORD God of Israel who rules over all says to give your masters this message.", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See study notes on 2:19 and 7:3 for the significance of this title.
tn Heb \u201cGive them a charge to their masters saying, \u2018Thus says Yahweh of armies, the God of Israel, \u201cThus you shall say unto your masters\u2026\u201d\u2019\u201d The sentence is broken up in conformity with contemporary English style."}, {"pk": 2844326, "translation": "NET", "book": 24, "chapter": 27, "verse": 5, "text": "\u201cI made the earth and the people and animals on it by my mighty power and great strength, and I give it to whomever I see fit.", "comment": "tn Heb \u201cby my great power and my outstretched arm.\u201d Again \u201carm\u201d is symbolical for \u201cstrength.\u201d Compare the similar expression in 21:5.
sn See Dan 4:17 for a similar statement."}, {"pk": 2844327, "translation": "NET", "book": 24, "chapter": 27, "verse": 6, "text": "I have at this time placed all these nations of yours under the power of my servant, King Nebuchadnezzar of Babylon. I have even made all the wild animals subject to him.", "comment": "tn Heb \u201cI have given\u2026to him to serve him.\u201d The verb \u201cgive\u201d in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of \u201cserve\u201d meaning \u201cbe subject to\u201d compare 2 Sam 22:44 and BDB 713 s.v. \u05e2\u05b8\u05d1\u05b7\u05d3 3.sn This statement is rhetorical, emphasizing the totality of Nebuchadnezzar\u2019s dominion. Neither here nor in Dan 2:38 is it to be understood literally.
sn See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.
tn Heb \u201chave given\u2026into the hand of.\u201d"}, {"pk": 2844328, "translation": "NET", "book": 24, "chapter": 27, "verse": 7, "text": "All nations must serve him and his son and grandson until the time comes for his own nation to fall. Then many nations and great kings will in turn subjugate Babylon.", "comment": "tn Heb \u201chim.\u201d This is a good example of the figure of substitution where the person is put for his descendants or the nation or subject he rules. (See Gen 28:13\u201314 for another good example and Acts 22:7 in the NT.)
sn This is a figure that emphasizes that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605 b.c. when Nebuchadnezzar defeated Necho at Carchemish until the fall of Babylon in 538 b.c. There were only four rulers. Nebuchadnezzar was succeeded by his son, Evil Merodach (cf. 52:31), and two other rulers who were not descended from him.
tn Heb \u201cuntil the time of his land, even his, comes.\u201d The independent pronoun is placed here for emphasis on the possessive pronoun. The word \u201ctime\u201d is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20 \u201chis hour had not yet come\u201d).sn See Jer 25:12\u201314, 16."}, {"pk": 2844329, "translation": "NET", "book": 24, "chapter": 27, "verse": 8, "text": "But suppose a nation or a kingdom will not be subject to King Nebuchadnezzar of Babylon. Suppose it will not submit to the yoke of servitude to him. I, the LORD, affirm that I will punish that nation. I will use the king of Babylon to punish it with war, starvation, and disease until I have destroyed it.", "comment": "tn Heb \u201coracle of the Lord.\u201d
tn Heb \u201cwith/by the sword.\u201d
tc The verb translated \u201cdestroy\u201d (\u05ea\u05bc\u05b8\u05de\u05b7\u05dd, tamam) is usually intransitive in the stem of the verb used here. It is found in a transitive sense elsewhere only in Ps 64:7. BDB 1070 s.v. \u05ea\u05bc\u05b8\u05de\u05b7\u05dd 7 emends both texts. In this case they recommend \u05ea\u05bc\u05b4\u05ea\u05bc\u05b4\u05d9 (titi): \u201cuntil I give them into his hand.\u201d That reading is suggested by the texts of the Syriac and Targumic translations (see BHS fn c). The Greek translation supports reading the verb \u201cdestroy\u201d but treats it as though it were intransitive \u201cuntil they are destroyed by his hand\u201d (reading \u05ea\u05bc\u05bb\u05de\u05bc\u05b8\u05dd [tummam]). The MT here is accepted as the more difficult reading and support is seen in the transitive use of the verb in Ps 64:7.tn Heb \u201cI will punish that nation until I have destroyed them [i.e., its people] by his hand.\u201d \u201cHand\u201d here refers to agency. Hence, \u201cI will use him.\u201d
tn Heb \u201cput their necks in the yoke of.\u201d See the study note on v. 2 for the figure.
tn Heb \u201cThe nation and/or the kingdom which will not serve him, Nebuchadnezzar the king of Babylon, and which will not put its neck in the yoke of the king of Babylon, by sword, starvation, and disease I will punish [or more literally, \u201cvisit upon\u201d] that nation, oracle of the Lord.\u201d The long complex Hebrew sentence has been broken up in conformity with contemporary English style and the figures interpreted for the sake of clarity. The particle \u05d0\u05b5\u05ea, the sign of the accusative, before \u201cwhich will not put\u2026\u201d is a little unusual here. For its use to introduce a new topic (here a second relative clause) see BDB 85 s.v. \u05d0\u05b5\u05ea 3.\u03b1."}, {"pk": 2844330, "translation": "NET", "book": 24, "chapter": 27, "verse": 9, "text": "So do not listen to your prophets or to those who claim to predict the future by divination, by dreams, by consulting the dead, or by practicing magic. They keep telling you, \u2018You do not need to be subject to the king of Babylon.\u2019", "comment": "sn An example of this is seen in 1 Sam 28.
sn Various means of divination are alluded to in the OT. For example, Ezek 21:26\u201327 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10\u201314. The Lord had promised that he would speak to them through prophets like Moses (Deut 18:15, 18). But even prophets could lie. Hence, the Lord told them that the test of a true prophet was whether what he said came true or not (Deut 18:20\u201322). An example of false prophesying and the vindication of the true as opposed to the false will be given in the chapter that follows this.
tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 \u00a731.4g for discussion and examples. See Exod 4:15 as an example of positive obligation."}, {"pk": 2844331, "translation": "NET", "book": 24, "chapter": 27, "verse": 10, "text": "Do not listen to them, because their prophecies are lies. Listening to them will only cause you to be taken far away from your native land. I will drive you out of your country and you will die in exile.", "comment": "tn The words \u201cout of your country\u201d are not in the text but are implicit in the meaning of the verb. The words \u201cin exile\u201d are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.
tn The words \u201cDon\u2019t listen to them\u201d have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.
tn Heb \u201cthey are prophesying a lie.\u201d
tn Heb \u201clies will result in your being taken far\u2026\u201d (\u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df [l\u00ffma\u2019an] + infinitive). This is a rather clear case of the particle \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df introducing result (contra BDB 775 s.v. \u05de\u05b7\u05e2\u05b7\u05df note 1. There is no irony in this statement; it is a bold prediction)."}, {"pk": 2844332, "translation": "NET", "book": 24, "chapter": 27, "verse": 11, "text": "Things will go better for the nation that submits to the yoke of servitude to the king of Babylon and is subject to him. I will leave that nation in its native land. Its people can continue to farm it and live in it. I, the LORD, affirm it!\u201d\u2019\u201d", "comment": "tn Heb \u201cput their necks in the yoke of.\u201d See the study note on v. 2 for the figure.
tn The words \u201cThings will go better for\u201d are not in the text. They are supplied contextually as a means of breaking up the awkward syntax of the original which reads \u201cThe nation which brings its neck under the yoke of the king of Babylon and subjects itself to him, I will leave it\u2026\u201d
tn Heb \u201coracle of the Lord.\u201d"}, {"pk": 2844333, "translation": "NET", "book": 24, "chapter": 27, "verse": 12, "text": "I told King Zedekiah of Judah the same thing. I said, \u201cSubmit to the yoke of servitude to the king of Babylon. Be subject to him and his people. Then you will continue to live.", "comment": "sn The verbs in this verse are all plural. They are addressed to Zedekiah and his royal advisers (compare 22:2).
tn Heb \u201cput their necks in the yoke of.\u201d See the study note on v. 2 for the figure.
tn Heb \u201cI spoke to Zedekiah\u2026according to all these words, saying.\u201d"}, {"pk": 2844334, "translation": "NET", "book": 24, "chapter": 27, "verse": 13, "text": "There is no reason why you and your people should die in war or from starvation or disease! That\u2019s what the LORD says will happen to any nation that will not be subject to the king of Babylon.", "comment": "tn Heb \u201cwith/by the sword.\u201d
tn Heb \u201c\u2026disease according to what the Lord spoke concerning the nation that\u2026\u201d
tn Heb \u201cWhy should you and your people die\u2026?\u201d The rhetorical question expects the answer made explicit in the translation, \u201cThere is no reason!\u201d"}, {"pk": 2844335, "translation": "NET", "book": 24, "chapter": 27, "verse": 14, "text": "Do not listen to the prophets who are telling you that you do not need to serve the king of Babylon. For they are prophesying lies to you.", "comment": "tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508 \u00a731.4g for discussion and examples. See Exod 4:15 as an example of positive obligation."}, {"pk": 2844336, "translation": "NET", "book": 24, "chapter": 27, "verse": 15, "text": "For I, the LORD, affirm that I did not send them. They are prophesying lies to you. If you listen to them, I will drive you and the prophets who are prophesying lies out of the land and you will all die in exile.\u201d", "comment": "sn The verbs are again plural referring to the king and his royal advisers.
tn Heb \u201coracle of the Lord.\u201d
tn Heb \u201c\u2026drive you out and you will perish, you and the prophets who are prophesying lies.\u201dsn For the fulfillment of this prophecy see Jer 39:5\u20137; 52:7\u201311; 2 Kgs 25:4\u20137."}, {"pk": 2844337, "translation": "NET", "book": 24, "chapter": 27, "verse": 16, "text": "I also told the priests and all the people, \u201cThe LORD says, \u2018Do not listen to what your prophets are saying. They are prophesying to you that the valuable articles taken from the LORD\u2019s temple will be brought back from Babylon very soon. But they are prophesying a lie to you.", "comment": "sn This refers to the valuable articles of the temple treasury which were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society (2 Kgs 24:10\u201316, especially v. 13 and see also vv. 19\u201320 in the verses following).
tn Heb \u201cdon\u2019t listen to the words of the prophets who are prophesying to you\u2026.\u201d The sentence has been broken up for the sake of English style and one level of embedded quotes has been eliminated to ease complexity."}, {"pk": 2844338, "translation": "NET", "book": 24, "chapter": 27, "verse": 17, "text": "Do not listen to them. Be subject to the king of Babylon. Then you will continue to live. Why should this city be made a pile of rubble?\u2019\u201d", "comment": "tn The imperative with vav (\u05d5) here and in v. 12 after another imperative are a good example of the use of the imperative to introduce a consequence. (See GKC 324-25 \u00a7110.f and see Gen 42:18. This is a common verb in this idiom.)
tn According to E. W. Bullinger (Figures of Speech, 954) both this question and the one in v. 13 are examples of rhetorical questions of prohibition / \u201cdon\u2019t let this city be made a pile of rubble.\u201d"}, {"pk": 2844339, "translation": "NET", "book": 24, "chapter": 27, "verse": 18, "text": "I also told them, \u201cIf they are really prophets and the LORD is speaking to them, let them pray earnestly to the LORD who rules over all. Let them plead with him not to let the valuable articles that are still left in the LORD\u2019s temple, in the royal palace, and in Jerusalem be taken away to Babylon.", "comment": "tn Heb \u201cthe word of the Lord is with them.\u201d
tn Heb \u201c\u2026speaking to them, let them entreat the Lord\u2026so that the valuable articles\u2026will not go to Babylon.\u201d The long original sentence has been broken up for the sake of English style.
tn The words \u201cI also told them\u201d are not in the text, but it is obvious from the fact that the Lord is spoken about in the third person in vv. 18, 19, 21 that he is not the speaker. This is part of Jeremiah\u2019s own speech to the priests and the people (v. 16). These words are supplied in the translation for clarity.
tn Heb \u201cYahweh of armies.\u201dsn For the significance of this title see the study note on 2:19."}, {"pk": 2844340, "translation": "NET", "book": 24, "chapter": 27, "verse": 19, "text": "For the LORD who rules over all has already spoken about the two bronze pillars, the large bronze basin called \u2018The Sea,\u2019 and the movable bronze stands. He has already spoken about the rest of the valuable articles that are left in this city.", "comment": "tn Heb \u201cYahweh of armies.\u201d For the significance of this title see the note at 2:19.
tn The words \u201ctwo bronze\u201d are not in the text. They have been supplied in the translation to help identify the referent.sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15\u201322.
tn The words \u201cmovable bronze\u201d are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference.sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27\u201337. They were the stands for the bronze basins described in 1 Kgs 7:38\u201339. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been very concerned especially about the big bronze basin and the movable stands and their basins because they involved their ritual purification apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up and the bronze carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587 b.c. (see 2 Kgs 25:13\u201315; Jer 52:17\u201319).
tn The words \u201cthe large bronze basin called\u201d are not in the text. They have been supplied in the translation to help identify the referent.sn \u201cThe Sea\u201d refers to the large basin that was mounted on twelve bronze bulls. It stood in front of the temple and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17\u201321). It is described in 1 Kgs 7:23\u201326."}, {"pk": 2844341, "translation": "NET", "book": 24, "chapter": 27, "verse": 20, "text": "He has already spoken about these things that King Nebuchadnezzar of Babylon did not take away when he carried Jehoiakim\u2019s son King Jeconiah of Judah and the nobles of Judah and Jerusalem away as captives.", "comment": "tn 27:19\u201320 are all one long sentence in Hebrew. It has been broken up for the sake of English style. Some of the sentences still violate contemporary English style (e.g., v. 20) but breaking them down any further would lose the focus. For further discussion see the study note on v. 21."}, {"pk": 2844342, "translation": "NET", "book": 24, "chapter": 27, "verse": 21, "text": "Indeed, the LORD God of Israel who rules over all has already spoken about the valuable articles that are left in the LORD\u2019s temple, in the royal palace of Judah, and in Jerusalem.", "comment": "sn Some of the flavor of the repetitive nature of Hebrew narrative is apparent in vv. 19\u201321. In the Hebrew original vv. 19\u201320 are all one long sentence with complex coordination and subordinations. I.e., all the objects in v. 19 are all objects of the one verb \u201chas spoken about\u201d and the description in v. 20 is one long relative or descriptive clause. The introductory \u201cFor the Lord\u2026has already spoken\u201d is repeated in v. 21 from v. 19 and reference is made to the same articles once again, only in the terms that were used in v. 18b. By this means, attention is focused for these people (here the priests and the people) on articles which were of personal concern for them and the climax or the punch line is delayed to the end. The point being made is that the false prophets are mistaken; not only will the articles taken to Babylon not be returned \u201cvery soon\u201d but the Lord had said that the ones that remained would be taken there as well. They ought rather pray that the Lord will change his mind and not carry them off as well.
tn Heb \u201cYahweh of armies, the God of Israel.\u201d For the significance of this title see the note at 2:19."}, {"pk": 2844343, "translation": "NET", "book": 24, "chapter": 27, "verse": 22, "text": "He has said, \u2018They will be carried off to Babylon. They will remain there until it is time for me to show consideration for them again. Then I will bring them back and restore them to this place.\u2019 I, the LORD, affirm this!\u201d", "comment": "tn This verb is a little difficult to render here. The word is used in the sense of taking note of something and acting according to what is noticed. It is the word that has been translated several times throughout Jeremiah as \u201cpunish [someone].\u201d It is also used in the opposite of sense of taking note and \u201cshow consideration for\u201d (or \u201ccare for;\u201d see, e.g., Ruth 1:6). Here the nuance is positive and is further clarified by the actions that follow, bringing them back and restoring them.
tn Heb \u201coracle of the Lord.\u201d"}, {"pk": 2844344, "translation": "NET", "book": 24, "chapter": 28, "verse": 1, "text": "The following events occurred in that same year, early in the reign of King Zedekiah of Judah. To be more precise, it was the fifth month of the fourth year of his reign. The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah in the LORD\u2019s temple in the presence of the priests and all the people.", "comment": "tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb \u201cAnd it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah\u2026said to\u2026\u201d Many scholars see a contradiction between \u201cin the fourth year\u201d and \u201cin the beginning of the reign.\u201d These scholars point to the fact that the Greek version does not have \u201cin that year\u201d and \u201cin the beginning of the reign of\u201d; it merely reads \u201cin the fourth year of Zedekiah king of Judah, in the fifth month.\u201d These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and \u201cin that year\u201d and \u201cat the beginning of the reign of\u201d in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term \u201cbeginning of the reign\u201d can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator\u2019s note on 26:1) but to the early years in general (\u201cThe \u2018Accession Year\u2019 and Davidic Chronology,\u201d JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 \u201cearly in the reign of\u2026\u201d For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 41, n. 1a.sn The dating here is very full and precise. \u201cIn that same year\u201d ties the events here in with the messages that Jeremiah delivered to the envoys, the king and his court, and the priests and people while wearing the yoke symbolizing servitude to Nebuchadnezzar. The text wants to show that the events here transpired shortly after those in Jer 27 and that Jeremiah is still wearing the yoke. The supplying of the precise month is important because the end of the chapter will show that Jeremiah\u2019s prophecy regarding Hananiah was fulfilled two months later. Hence Jeremiah is the true prophet and Hananiah and the others (27:16) are false. The supplying of the year is perhaps significant because the author states in 51:59 that Zedekiah went to Babylon that same year, probably to pledge his loyalty. The suggestion lies ready to hand that the events of this chapter and the preceding one lead to his dismissal of the false prophet Hananiah\u2019s advice and the acceptance of Jeremiah\u2019s.
tn Heb \u201cto me.\u201d The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation \u201cto Jeremiah\u201d (\u05d0\u05b6\u05dc \u05d9\u05b4\u05e8\u05b0\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 [\u2019el yirmiyyah] = \u05d0\u05b5\u05dc\u05b7\u05d9, [\u2019elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1\u20132 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).
tn Heb \u201cAnd it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in\u2026\u201d The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms."}, {"pk": 2844345, "translation": "NET", "book": 24, "chapter": 28, "verse": 2, "text": "\u201cThe LORD God of Israel who rules over all says, \u2018I will break the yoke of servitude to the king of Babylon.", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201d See the study notes on 2:19 and 7:3 for the explanation of this title.
sn See the study note on 27:2 for this figure. Hananiah is given the same title \u201cthe prophet\u201d as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form \u201cI will break\u201d is in the \u201cprophetic perfect\u201d emphasizing certitude. His message here is a contradiction of Jeremiah\u2019s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19\u201322 and v. 4 with 22:24\u201328). The people and the priests are thus confronted with a choice of whom to believe. Who is the \u201ctrue\u201d prophet and who is the \u201cfalse\u201d one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21\u201322)."}, {"pk": 2844346, "translation": "NET", "book": 24, "chapter": 28, "verse": 3, "text": "Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon."}, {"pk": 2844347, "translation": "NET", "book": 24, "chapter": 28, "verse": 4, "text": "I will also bring back to this place Jehoiakim\u2019s son King Jeconiah of Judah and all the exiles who were taken to Babylon.\u2019 Indeed, the LORD affirms, \u2018I will break the yoke of servitude to the king of Babylon.\u2019\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201dsn Notice again that the \u201cfalse\u201d prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22)."}, {"pk": 2844348, "translation": "NET", "book": 24, "chapter": 28, "verse": 5, "text": "Then the prophet Jeremiah responded to the prophet Hananiah in the presence of the priests and all the people who were standing in the LORD\u2019s temple."}, {"pk": 2844349, "translation": "NET", "book": 24, "chapter": 28, "verse": 6, "text": "The prophet Jeremiah said, \u201cAmen! May the LORD do all this! May the LORD make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the LORD\u2019s temple and the people who were carried into exile."}, {"pk": 2844350, "translation": "NET", "book": 24, "chapter": 28, "verse": 7, "text": "But listen to what I say to you and to all these people.", "comment": "tn Heb \u201cListen to this word/message which I am about to speak in your ears and the ears of all these people.\u201d"}, {"pk": 2844351, "translation": "NET", "book": 24, "chapter": 28, "verse": 8, "text": "From earliest times, the prophets who preceded you and me invariably prophesied war, disaster, and plagues against many countries and great kingdoms.", "comment": "tn The word \u201cinvariably\u201d is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.
tc Many Hebrew mss read \u201cstarvation/famine\u201d which is the second member of a common triad \u201csword, famine, and plague\u201d in Jeremiah. This triad occurs thirteen times in the book and undoubtedly influenced a later scribe to read \u201cstarvation [= famine]\u201d here. For this triad see the note on 14:14. The words \u201cdisaster and plagues\u201d are missing in the LXX."}, {"pk": 2844352, "translation": "NET", "book": 24, "chapter": 28, "verse": 9, "text": "So if a prophet prophesied peace and prosperity, it was only known that the LORD truly sent him when what he prophesied came true.\u201d", "comment": "tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb \u201cThe prophets who were before me and you from ancient times, they prophesied\u2026The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the Lord truly sent him.\u201d"}, {"pk": 2844353, "translation": "NET", "book": 24, "chapter": 28, "verse": 10, "text": "The prophet Hananiah then took the yoke off the prophet Jeremiah\u2019s neck and broke it."}, {"pk": 2844354, "translation": "NET", "book": 24, "chapter": 28, "verse": 11, "text": "Then he spoke up in the presence of all the people. \u201cThe LORD says, \u2018In the same way I will break the yoke of servitude of all the nations to King Nebuchadnezzar of Babylon before two years are over.\u2019\u201d After he heard this, the prophet Jeremiah departed and went on his way.", "comment": "tn Heb \u201cI will break the yoke of Nebuchadnezzar king of Babylon from upon the necks of all the nations.\u201d
tn Heb \u201cThen the prophet Jeremiah went his way.\u201d"}, {"pk": 2844355, "translation": "NET", "book": 24, "chapter": 28, "verse": 12, "text": "But shortly after the prophet Hananiah had broken the yoke off the prophet Jeremiah\u2019s neck, the LORD spoke to Jeremiah."}, {"pk": 2844356, "translation": "NET", "book": 24, "chapter": 28, "verse": 13, "text": "\u201cGo and tell Hananiah that the LORD says, \u2018You have indeed broken the wooden yoke. But you have only succeeded in replacing it with an iron one!", "comment": "tn Heb \u201cthe yoke bars of wood you have broken, but you have made in its stead yoke bars of iron.\u201dsn This whole incident (and the preceding one in Jer 28) is symbolic. Jeremiah\u2019s wearing of the yoke was symbolic of the Lord\u2019s message to submit to Babylonian authority. Hananiah\u2019s breaking of the yoke was a prediction that that authority would not last beyond two years. By breaking the yoke he was encouraging rebellion against Nebuchadnezzar\u2019s (and hence the Lord\u2019s) authority (cf. 27:9, 14). However, rebelling would only result in further, harsher, more irresistible measures by Nebuchadnezzar to control such rebellion.
tn The Greek version reads \u201cI have made/put\u201d rather than \u201cyou have made/put.\u201d This is the easier reading and is therefore rejected.
tn Heb \u201cHananiah, \u2018Thus says the Lord\u2026.\u201d The translation uses an indirect quotation here used to eliminate one level of embedded quotation."}, {"pk": 2844357, "translation": "NET", "book": 24, "chapter": 28, "verse": 14, "text": "For the LORD God of Israel who rules over all says, \u201cI have put an irresistible yoke of servitude on all these nations so they will serve King Nebuchadnezzar of Babylon. And they will indeed serve him. I have even given him control over the wild animals.\u201d\u2019\u201d", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201d See the study notes on 2:19 and 7:3 for this title.
sn The emphasis is on the absoluteness of Nebuchadnezzar\u2019s control. The statement is once again rhetorical and not to be taken literally. See the study note on 27:6.
tn Heb \u201cAn iron yoke I have put on the necks of all these nations.\u201d"}, {"pk": 2844358, "translation": "NET", "book": 24, "chapter": 28, "verse": 15, "text": "Then the prophet Jeremiah told the prophet Hananiah, \u201cListen, Hananiah! The LORD did not send you! You are making these people trust in a lie!", "comment": "tn Or \u201cYou are giving these people false assurances.\u201d"}, {"pk": 2844359, "translation": "NET", "book": 24, "chapter": 28, "verse": 16, "text": "So the LORD says, \u2018I will most assuredly remove you from the face of the earth. You will die this very year because you have counseled rebellion against the LORD.\u2019\u201d", "comment": "sn There is a play on words here in Hebrew between \u201cdid not send you\u201d and \u201cwill\u2026remove you.\u201d The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.
sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death."}, {"pk": 2844360, "translation": "NET", "book": 24, "chapter": 28, "verse": 17, "text": "In the seventh month of that very same year the prophet Hananiah died.", "comment": "sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah\u2019s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588 b.c. would validate Jeremiah\u2019s prophesies and invalidate those of Hananiah."}, {"pk": 2844361, "translation": "NET", "book": 24, "chapter": 29, "verse": 1, "text": "The prophet Jeremiah sent a letter to the exiles Nebuchadnezzar had carried off from Jerusalem to Babylon. It was addressed to the elders who were left among the exiles, to the priests, to the prophets, and to all the other people who were exiled in Babylon.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Jer 29:1\u20133 are all one long sentence in Hebrew containing a parenthetical insertion. The text reads \u201cThese are the words of the letter which the prophet Jeremiah sent to the elders\u2026people whom Nebuchadnezzar had exiled from Jerusalem to Babylon after King Jeconiah\u2026had gone from Jerusalem by the hand of Elasah\u2026whom Zedekiah sent\u2026saying, \u2018Thus says the Lord\u2026\u2019\u201d The sentence has been broken up for the sake of contemporary English style and clarity."}, {"pk": 2844362, "translation": "NET", "book": 24, "chapter": 29, "verse": 2, "text": "He sent it after King Jeconiah, the queen mother, the palace officials, the leaders of Judah and Jerusalem, the craftsmen, and the metal workers had been exiled from Jerusalem.", "comment": "sn See 2 Kgs 24:14\u201316 and compare the study note on Jer 24:1.
tn This term is often mistakenly understood to refer to a \u201ceunuch.\u201d It is clear, however, in Gen 39:1 that \u201ceunuchs\u201d could be married. On the other hand it is clear from Isa 59:3\u20135 that some who bore this title could not have children. In this period, it is possible that the persons who bore this title were high officials like the rab saris who was a high official in the Babylonian court (cf. Jer 39:3, 13; 52:25). For further references see HALOT 727 s.v. \u05e1\u05b8\u05e8\u05b4\u05d9\u05e1 1.c."}, {"pk": 2844363, "translation": "NET", "book": 24, "chapter": 29, "verse": 3, "text": "He sent it with Elasah son of Shaphan and Gemariah son of Hilkiah. King Zedekiah of Judah had sent these men to Babylon to King Nebuchadnezzar of Babylon. The letter said:", "comment": "sn This individual is not the same as the Gemariah mentioned in 36:10, 11, 12, 25 who was one of the officials who sought to have the first scroll of Jeremiah\u2019s prophecies preserved. He may, however, have been a son or grandson of the High Priest who discovered the book of the law during the reign of Josiah (cf., e.g., 2 Kgs 22:8, 10) which was so instrumental in Josiah\u2019s reforms.
sn Elasah son of Shaphan may have been the brother of Ahikam, who supported Jeremiah when the priests and the prophets in Jerusalem sought to kill Jeremiah for preaching that the temple and the city would be destroyed (cf. 26:24).
sn It is unclear whether this incident preceded or followed those in the preceding chapter. It is known from 52:59 that Zedekiah himself had made a trip to Babylon in the same year mentioned in 28:1 and that Jeremiah had used that occasion to address a prophecy of disaster to Babylon. It is not impossible that Jeremiah sent two such disparate messages at the same time (see Jer 25:8\u201311, 12\u201314, 17\u201318, 26)."}, {"pk": 2844364, "translation": "NET", "book": 24, "chapter": 29, "verse": 4, "text": "\u201cThe LORD God of Israel who rules over all says to all those he sent into exile to Babylon from Jerusalem,", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See study notes on 2:19 and 7:3 for the explanation of this title.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cI sent.\u201d This sentence exhibits a rapid switch in person, here from the third person to the first. Such switches are common to Hebrew poetry and prophecy (cf. GKC 462 \u00a7144.p). Contemporary English, however, does not exhibit such rapid switches and it creates confusion for the careful reader. Such switches have regularly been avoided in the translation.sn Elsewhere Nebuchadnezzar is seen as the one who carried them into exile (cf. 27:20; 29:1). Here and in v. 14 the Lord is seen as the one who sends them into exile. The Lord is the ultimate cause and Nebuchadnezzar is his agent or servant (cf. 25:9; 27:6 and notes)."}, {"pk": 2844365, "translation": "NET", "book": 24, "chapter": 29, "verse": 5, "text": "\u2018Build houses and settle down. Plant gardens and eat what they produce."}, {"pk": 2844366, "translation": "NET", "book": 24, "chapter": 29, "verse": 6, "text": "Marry and have sons and daughters. Find wives for your sons and allow your daughters get married so that they too can have sons and daughters. Grow in number; do not dwindle away."}, {"pk": 2844367, "translation": "NET", "book": 24, "chapter": 29, "verse": 7, "text": "Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the LORD for it. For as it prospers you will prosper.\u2019"}, {"pk": 2844368, "translation": "NET", "book": 24, "chapter": 29, "verse": 8, "text": "\u201cFor the LORD God of Israel who rules over all says, \u2018Do not let the prophets or those among you who claim to be able to predict the future by divination deceive you. And do not pay any attention to the dreams that you are encouraging them to dream.", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See study notes on 2:19 and 7:3 for the explanation of this title.
sn See the study notes on 27:9 for this term."}, {"pk": 2844369, "translation": "NET", "book": 24, "chapter": 29, "verse": 9, "text": "They are prophesying lies to you and claiming my authority to do so. But I did not send them. I, the LORD, affirm it!\u2019", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cprophesying lies to you in my name.\u201dsn For the significance of \u201cin my name\u201d see the study notes on 14:14 and 23:27."}, {"pk": 2844370, "translation": "NET", "book": 24, "chapter": 29, "verse": 10, "text": "\u201cFor the LORD says, \u2018Only when the seventy years of Babylonian rule are over will I again take up consideration for you. Then I will fulfill my gracious promise to you and restore you to your homeland.", "comment": "tn Verse 10 is all one long sentence in the Hebrew original: \u201cAccording to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.\u201d The sentence has been broken up to conform better to contemporary English style.
tn Heb \u201cthis place.\u201d The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.sn See Jer 27:22 for this promise.
tn See the translator\u2019s note on Jer 27:22 for this term.
sn See the study note on Jer 25:11 for the reckoning of the seventy years."}, {"pk": 2844371, "translation": "NET", "book": 24, "chapter": 29, "verse": 11, "text": "For I know what I have planned for you,\u2019 says the LORD. \u2018I have plans to prosper you, not to harm you. I have plans to give you a future filled with hope.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cI know the plans that I am planning for you, oracle of the Lord, plans of well-being and not for harm to give to you\u2026.\u201d
tn Or \u201cthe future you hope for\u201d; Heb \u201ca future and a hope.\u201d This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661."}, {"pk": 2844372, "translation": "NET", "book": 24, "chapter": 29, "verse": 12, "text": "When you call out to me and come to me in prayer, I will hear your prayers.", "comment": "tn Heb \u201ccome and pray to me.\u201d This is an example of verbal hendiadys where two verb formally joined by \u201cand\u201d convey a main concept with the second verb functioning as an adverbial qualifier.
tn Or \u201cYou will call out to me and come to me in prayer and I will hear your prayers.\u201d The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 \u00a7112.kk and 494 \u00a7159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1\u20135 and 1 Kgs 8:46\u201348 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48."}, {"pk": 2844373, "translation": "NET", "book": 24, "chapter": 29, "verse": 13, "text": "When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul,", "comment": "tn Or \u201cIf you wholeheartedly seek me\u201d; Heb \u201cYou will seek me and find [me] because you will seek me with all your heart.\u201d The translation attempts to reflect the theological nuances of \u201cseeking\u201d and \u201cfinding\u201d and the psychological significance of \u201cheart\u201d which refers more to intellectual and volitional concerns in the OT than to emotional ones."}, {"pk": 2844374, "translation": "NET", "book": 24, "chapter": 29, "verse": 14, "text": "I will make myself available to you,\u2019 says the LORD. \u2018Then I will reverse your plight and will regather you from all the nations and all the places where I have exiled you,\u2019 says the LORD. \u2018I will bring you back to the place from which I exiled you.\u2019", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201crestore your fortune.\u201d Alternately, \u201cI will bring you back from exile.\u201d This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11\u20137:1; Jer 33:11). It is often followed as here by \u201cregather\u201d or \u201cbring back\u201d (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as \u201cbringing back the exiles.\u201d The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as \u201cto go away into captivity,\u201d deriving the noun from \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9 (sh\u00ffvi, \u201ccaptivity\u201d). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: \u201cthe gods restored the fortunes of the house of my father again\u201d (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means \u201cto turn someones fortune, bring about change\u201d or \u201cto reestablish as it was\u201d (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression \u201cto restore the situation which prevailed earlier.\u201d This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cI will let myself be found by you.\u201d For this nuance of the verb see BDB 594 s.v. \u05de\u05b8\u05e6\u05b8\u05d0 Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase \u201cI will manifest myself to you.\u201d"}, {"pk": 2844375, "translation": "NET", "book": 24, "chapter": 29, "verse": 15, "text": "\u201cYou say, \u2018The LORD has raised up prophets of good news for us here in Babylon.\u2019", "comment": "tn The words \u201cof good news\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity."}, {"pk": 2844376, "translation": "NET", "book": 24, "chapter": 29, "verse": 16, "text": "But just listen to what the LORD has to say about the king who occupies David\u2019s throne and all your fellow countrymen who are still living in this city of Jerusalem and were not carried off into exile with you.", "comment": "tn The words \u201cof Jerusalem\u201d are not in the text but are supplied in the translation to identify the referent and avoid the possible confusion that \u201cthis city\u201d refers to Babylon.
tn Heb \u201cBut thus says the Lord about.\u201d The words \u201cjust listen to what\u201d are supplied in the translation to help show the connection with the preceding.sn Jeremiah answers their claims that the Lord has raised up prophets to encourage them that their stay will be short by referring to the Lord\u2019s promise that the Lord\u2019s plans are not for restoration but for further destruction."}, {"pk": 2844377, "translation": "NET", "book": 24, "chapter": 29, "verse": 17, "text": "The LORD who rules over all says, \u2018I will bring war, starvation, and disease on them. I will treat them like figs that are so rotten they cannot be eaten.", "comment": "tn Heb \u201cYahweh of armies.\u201d See the study note on 2:19 for explanation of this title.
tn Heb \u201cthe sword.\u201d
tn The meaning of this word is somewhat uncertain. It occurs only here in the Hebrew Bible. BDB 1045 s.v. \u05e9\u05c1\u05b9\u05e2\u05b8\u05e8 relates it to the noun \u201chorrible thing\u201d (translated \u201csomething shocking\u201d) in Jer 5:30; 23:14 and defines it as \u201chorrid, disgusting.\u201d HALOT 1495 s.v. \u05e9\u05c1\u05b9\u05e2\u05b8\u05e8 relates it to the same noun and define it as \u201crotten; corrupt.\u201d That nuance is accepted here.sn Compare Jer 24:8\u201310 in its context for the figure here."}, {"pk": 2844378, "translation": "NET", "book": 24, "chapter": 29, "verse": 18, "text": "I will chase after them with war, starvation, and disease. I will make all the kingdoms of the earth horrified at what happens to them. I will make them examples of those who are cursed, objects of horror, hissing scorn, and ridicule among all the nations where I exile them.", "comment": "tn Heb \u201cwith the sword.\u201d"}, {"pk": 2844379, "translation": "NET", "book": 24, "chapter": 29, "verse": 19, "text": "For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,\u2019 says the LORD. \u2018And you exiles have not paid any attention to them either,\u2019 says the LORD.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn See the translator\u2019s note on 7:13 for an explanation of this idiom.
tn Heb \u201cOracle of the Lord.\u201d
tn The word \u201cexiles\u201d is not in the text. It is supplied in the translation to clarify the referent of \u201cyou.\u201d"}, {"pk": 2844380, "translation": "NET", "book": 24, "chapter": 29, "verse": 20, "text": "\u2018So pay attention to what I, the LORD, have said, all you exiles whom I have sent to Babylon from Jerusalem.\u2019", "comment": "tn Heb \u201cpay attention to the word of the Lord.\u201d However, the Lord is speaking in the words just previous to this and in the words which follow (\u201cwhom I have sent\u201d). This is another example of the shift from third person referent to first person which is common in Hebrew poetry and prophecy but is not common in English style. The person has been adjusted in the translation to avoid confusion."}, {"pk": 2844381, "translation": "NET", "book": 24, "chapter": 29, "verse": 21, "text": "\u201cThe LORD God of Israel who rules over all also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. \u2018I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes.", "comment": "tn Heb \u201cprophesying lies in my name.\u201d For an explanation of this idiom see the study notes on 14:14 and 23:27.
tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See study notes on 2:19 and 7:3 for the explanation of this title."}, {"pk": 2844382, "translation": "NET", "book": 24, "chapter": 29, "verse": 22, "text": "And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, \u201cMay the LORD treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!\u201d", "comment": "sn Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19\u201321. The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, \u201croasted them to death\u201d (\u05e7\u05b8\u05dc\u05b8\u05dd, qalam), and the fact that that fate would become a common topic of curse (\u05e7\u05b0\u05dc\u05b8\u05dc\u05b8\u05d4, q\u00fflalah) pronounced on others in Babylon."}, {"pk": 2844383, "translation": "NET", "book": 24, "chapter": 29, "verse": 23, "text": "This will happen to them because they have done what is shameful in Israel. They have committed adultery with their neighbors\u2019 wives and have spoken lies while claiming my authority. They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,\u2019 says the LORD.\u201d", "comment": "tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (\u05e0\u05b0\u05d1\u05b8\u05dc\u05b8\u05d4, n\u00ffvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: \u201cThis will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors\u2019 wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.\u201d
tn Heb \u201cprophesying lies in my name.\u201d For an explanation of this idiom see the study notes on 14:14 and 23:27.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844384, "translation": "NET", "book": 24, "chapter": 29, "verse": 24, "text": "The LORD told Jeremiah, \u201cTell Shemaiah the Nehelamite", "comment": "tn The words \u201cThe Lord told Jeremiah\u201d are not in the text. They are supplied in the translation here to indicate the shift in topic and the shift in addressee (the imperative \u201ctell\u201d is second singular). The introduction supplied in the translation here matches that in v. 30 where the words are in the text.
tn It is unclear whether this is a family name or a place name. The word occurs nowhere else in the Hebrew Bible."}, {"pk": 2844385, "translation": "NET", "book": 24, "chapter": 29, "verse": 25, "text": "that the LORD God of Israel who rules over all has a message for him. Tell him, \u2018On your own initiative you sent a letter to the priest Zephaniah son of Maaseiah and to all the other priests and to all the people in Jerusalem. In your letter you said to Zephaniah,", "comment": "tn Heb \u201cIn your [own] name.\u201d See the study note on 23:27 for the significance of this idiom.
tn Heb \u201cTell Shemaiah the Nehelamite, \u2018Thus says Yahweh of armies the God of Israel\u2026.\u201d The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation.
tn Heb \u201cYahweh of armies, the God of Israel.\u201dsn See study notes on 2:19 and 7:3 for the explanation of this title.
sn Jer 29:24\u201332 are concerned with Jeremiah\u2019s interaction with a false prophet named Shemaiah. The narrative in this section is not in strict chronological order and is somewhat elliptical. It begins with a report of a message that Jeremiah appears to have delivered directly to Shemaiah and refers to a letter that Shemaiah sent to the priest Zephaniah encouraging him to reprimand Jeremiah for what Shemaiah considered treasonous words in his letter to the exiles (vv. 24\u201328; compare v. 28 with v. 5). However, Jeremiah is in Jerusalem and Shemaiah is in Babylon. The address must then be part of a second letter Jeremiah sent to Babylon. Following this the narrative refers to Zephaniah reading Shemaiah\u2019s letter to Jeremiah and Jeremiah sending a further letter to the captives in Babylon (vv. 29\u201332). This is probably not a third letter but part of the same letter in which Jeremiah reprimands Shemaiah for sending his letter to Zephaniah (vv. 25\u201328; the same letter referred to in v. 29). The order of events thus is: Jeremiah sent a letter to the captives counseling them to settle down in Babylon (vv. 1\u201323). Shemaiah sent a letter to Zephaniah asking him to reprimand Jeremiah (vv. 26\u201328). After Zephaniah read that letter to Jeremiah (v. 29), Jeremiah wrote a further letter to Babylon reprimanding him (vv. 25\u201328, 31) and pronouncing judgment on him (v. 32). The elliptical nature of the narrative is reflected in the fact that vv. 25\u201327 are part of a long causal sentence which sets forth an accusation but has no corresponding main clause or announcement of judgment. This kind of construction involves a rhetorical figure (called aposiopesis) where what is begun is not finished for various rhetorical reasons. Here the sentence that is broken off is part of an announcement of judgment which is not picked up until v. 32 after a further (though related) accusation (v. 31b).
tn Heb \u201cletters.\u201d Though GKC 397 \u00a7124.b, n. 1 denies it, this is probably a case of the plural of extension. For a similar usage see Isa 37:14 where the plural \u201cletters\u201d is referred to later as an \u201cit.\u201d Even if there were other \u201cletters,\u201d the focus is on the letter to Zephaniah.
sn According to Jer 52:24 and 2 Kgs 25:18 Zephaniah son of Maaseiah was second in command to the high priest. He was the high ranking priest who was sent along with a civic official to inquire of the Lord\u2019s will from Jeremiah by Zedekiah on two separate occasions (Jer 21:1; 37:3).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The words \u201cIn your letter you said to Zephaniah\u201d are not in the text: Heb \u201cyou sent a letter to\u2026, saying.\u201d The sentence has been broken up to conform better to contemporary English style and these words have been supplied in the translation to make the transition to the address to Zephaniah in vv. 26\u201328."}, {"pk": 2844386, "translation": "NET", "book": 24, "chapter": 29, "verse": 26, "text": "\u201cThe LORD has made you priest in place of Jehoiada. He has put you in charge in the LORD\u2019s temple of controlling any lunatic who pretends to be a prophet. And it is your duty to put any such person in the stocks with an iron collar around his neck.", "comment": "sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).
tc Heb \u201cThe Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.\u201d The translation is based on a reading presupposed by several of the versions. The Hebrew text reads \u201cThe Lord has\u2026to be overseers [in] the house of the Lord for/over.\u201d The reading here follows that of the Greek, Syriac, and Latin versions in reading \u05e4\u05bc\u05b8\u05e7\u05b4\u05d9\u05d3 \u05d1\u05bc\u05b0\u05d1\u05b5\u05d9\u05ea (paqid b\u00ffvet) in place of \u05e4\u05bc\u05b0\u05e7\u05b4\u05d3\u05b4\u05d9\u05dd \u05d1\u05bc\u05b5\u05d9\u05ea (p\u00ffqidim bet). There has been a confusion of the \u05dd (mem) and \u05d1\u05bc (bet) and a transposition of the \u05d9 (yod) and \u05d3 (dalet).
tn Heb \u201cin place of Jehoiada the priest.\u201d The word \u201cthe priest\u201d is unnecessary to the English sentence.
tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. \u05e6\u05b4\u05d9\u05e0\u05b9\u05e7 for the most complete discussion).
tn See the translator\u2019s note on 20:2 for this word which only occurs here and in 20:2\u20133.
tn The verb here is a good example of what IBHS 431 \u00a726.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7."}, {"pk": 2844387, "translation": "NET", "book": 24, "chapter": 29, "verse": 27, "text": "You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you!", "comment": "tn Heb \u201cSo why have you not reprimanded Jeremiah\u2026?\u201d The rhetorical question functions as an emphatic assertion made explicit in the translation."}, {"pk": 2844388, "translation": "NET", "book": 24, "chapter": 29, "verse": 28, "text": "For he has even sent a message to us here in Babylon. He wrote and told us, \u201cYou will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.\u201d\u2019\u201d", "comment": "sn See v. 5.
tn Heb \u201cFor he has sent to us in Babylon, saying\u2026.\u201d The quote, however, is part of the earlier letter."}, {"pk": 2844389, "translation": "NET", "book": 24, "chapter": 29, "verse": 29, "text": "Zephaniah the priest read that letter to the prophet Jeremiah.", "comment": "tn Heb \u201cin the ears of Jeremiah the prophet.\u201d"}, {"pk": 2844390, "translation": "NET", "book": 24, "chapter": 29, "verse": 30, "text": "Then the LORD spoke to Jeremiah."}, {"pk": 2844391, "translation": "NET", "book": 24, "chapter": 29, "verse": 31, "text": "\u201cSend a message to all the exiles in Babylon. Tell them, \u2018The LORD has spoken about Shemaiah the Nehelamite. \u201cShemaiah has spoken to you as a prophet even though I did not send him. He is making you trust in a lie.", "comment": "tn Or \u201cis giving you false assurances.\u201d"}, {"pk": 2844392, "translation": "NET", "book": 24, "chapter": 29, "verse": 32, "text": "Because he has done this,\u201d the LORD says, \u201cI will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the LORD, affirm it! For he counseled rebellion against the LORD.\u201d\u2019\u201d", "comment": "sn Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.
tn Heb \u201cTherefore.\u201d"}, {"pk": 2844393, "translation": "NET", "book": 24, "chapter": 30, "verse": 1, "text": "The LORD spoke to Jeremiah.", "comment": "tn Compare the headings at 7:1; 11:1; 18:1; 21:1 and the translator\u2019s note at those places."}, {"pk": 2844394, "translation": "NET", "book": 24, "chapter": 30, "verse": 2, "text": "\u201cThe LORD God of Israel says, \u2018Write everything that I am about to tell you in a scroll.", "comment": "tn Heb \u201cThus says Yahweh of armies, the God of Israel, saying\u2026.\u201d For significance of the title \u201cYahweh of armies, the God of Israel\u201d see the note at 2:19.
tn Heb \u201cWrite all the words which I speak to you in a scroll.\u201d The verb \u201cwhich I speak\u201d is the instantaneous use of the perfect tense (cf. GKC 311-12 \u00a7106.i or IBHS 488-89 \u00a730.5.1d). The words that the Lord is about to speak follow in chs. 30\u201331.sn Reference is made here to the so-called \u201cBook of Consolation\u201d which is the most extended treatment of the theme of hope or deliverance in the book. Jeremiah was called to be a prophet both of judgment (of tearing down and destroying) and of deliverance (of replanting and rebuilding; see Jer 1:10). Jeremiah lamented that he had to predominantly pronounce judgment but he has periodically woven in prophecies of hope after judgment in 3:14\u201318; 16:14\u201315; 23:3\u20138; 24:4\u20137; 29:10\u201314, 32. The oracles of hope contained in these chapters are undated but reference is made in them to the restoration of both Israel which had gone into exile in Assyria in 722 b.c. and Judah which began to be exiled in 605 and 597 b.c. Jeremiah had already written as early as the reign of Zedekiah about the exiles who were the good figs who were to experience the \u201cgood\u201d of restoration (24:4\u20137; 29:10\u201314) and had spoken of the further exile of those who remained in Judah. So it is possible that these oracles fit in roughly the same time frame as chapters 27\u201329."}, {"pk": 2844395, "translation": "NET", "book": 24, "chapter": 30, "verse": 3, "text": "For I, the LORD, affirm that the time will come when I will reverse the plight of my people, Israel and Judah,\u2019 says the LORD. \u2018I will bring them back to the land I gave their ancestors and they will take possession of it once again.\u2019\u201d", "comment": "tn Heb \u201crestore the fortune.\u201d For the translation and meaning of this idiom see the note at 29:14.
tn Heb \u201cfathers.\u201d
tn Heb \u201cOracle of the Lord.\u201d
sn As the nations of Israel and Judah were united in their sin and suffered the same fate \u2013 that of exile and dispersion \u2013 (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11\u201313; Jer 23:5\u20136; 30:3; 33:7; Ezek 37:15\u201322). This has already been anticipated in Jer 3:18."}, {"pk": 2844396, "translation": "NET", "book": 24, "chapter": 30, "verse": 4, "text": "So here is what the LORD has to say about Israel and Judah.", "comment": "tn Heb \u201cAnd these are the words/things that the Lord speaks concerning Israel and Judah.\u201d"}, {"pk": 2844397, "translation": "NET", "book": 24, "chapter": 30, "verse": 5, "text": "Yes, here is what he says: \u201cYou hear cries of panic and of terror; there is no peace in sight.", "comment": "tn The particle \u05db\u05bc\u05b4\u05d9 (ki) is functioning here as loosely causal or epexegetical of the preceding introduction. For this usage cf. BDB 473-74 s.v. \u05db\u05bc\u05b4\u05d9 3.c. This nuance borders on that of the intensive use of \u05db\u05bc\u05b4\u05d9. See the discussion in BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 note and \u05db\u05bc\u05b4\u05d9 1.e.
tn Heb \u201cWe have heard the sound of panic and of fear, and there is no peace.\u201d It is generally agreed that the person of the verb presupposes that this is an unintroduced quote of the people."}, {"pk": 2844398, "translation": "NET", "book": 24, "chapter": 30, "verse": 6, "text": "Ask yourselves this and consider it carefully: Have you ever seen a man give birth to a baby? Why then do I see all these strong men grabbing their stomachs in pain like a woman giving birth? And why do their faces turn so deathly pale?", "comment": "tn Heb \u201cAsk and see/consider.\u201d
tn Heb \u201cwith their hands on their loins.\u201d The word rendered \u201cloins\u201d refers to the area between the ribs and the thighs."}, {"pk": 2844399, "translation": "NET", "book": 24, "chapter": 30, "verse": 7, "text": "Alas, what a terrible time of trouble it is! There has never been any like it. It is a time of trouble for the descendants of Jacob, but some of them will be rescued out of it.", "comment": "tn Heb \u201cAlas [or Woe] for that day will be great.\u201d For the use of the particle \u201cAlas\u201d to signal a time of terrible trouble, even to sound the death knell for someone, see the translator\u2019s note on 22:13.sn The reference to a terrible time of trouble (Heb \u201cthat day\u201d) is a common shorthand reference in the prophets to \u201cthe Day of the Lord.\u201d The \u201cDay of the Lord\u201d refers to a time when God intervenes in judgment against the wicked. The time referent can be either near or far, referring to something as near as the Assyrian threat in the time of Ahaz (Isa 7:18, 20, 21, 23) or as distant as the eschatological battle of God against Gog when he attacks Israel (Ezek 38:14, 18). The judgment can be against Israel\u2019s enemies and result in Israel\u2019s deliverance (Jer 50:30\u201334). At other times as here the Day of the Lord involves judgment on Israel itself. Here reference is to the judgment that the northern kingdom, Israel, has already experienced (cf., e.g., Jer 3:8) and which the southern kingdom, Judah, is in the process of experiencing and which Jeremiah has lamented over several times and even described in hyperbolic and apocalyptic terms in Jer 4:19\u201331.
tn Heb \u201cIt is a time of trouble for Jacob but he will be saved out of it.\u201dsn Jacob here is figurative for the people descended from him. Moreover the figure moves from Jacob = descendants of Jacob to only a part of those descendants. Not all of his descendants who have experienced and are now experiencing trouble will be saved. Only a remnant (i.e., the good figs, cf., e.g., Jer 23:3; 31:7) will see the good things that the Lord has in store for them (Jer 24:5\u20136). The bad figs will suffer destruction through war, starvation, and disease (cf., e.g., Jer 24:8\u201310 among many other references)."}, {"pk": 2844400, "translation": "NET", "book": 24, "chapter": 30, "verse": 8, "text": "When the time for them to be rescued comes,\u201d says the LORD who rules over all, \u201cI will rescue you from foreign subjugation. I will deliver you from captivity. Foreigners will then no longer subjugate them.", "comment": "tn Heb \u201cAnd it shall happen in that day.\u201dsn The time for them to be rescued (Heb \u201cthat day\u201d) is the day of deliverance from the trouble alluded to at the end of the preceding verse, not the day of trouble mentioned at the beginning. Israel (even the good figs) will still need to go through the period of trouble (cf. vv. 10\u201311).
tn Heb \u201cI will tear off their bands.\u201d The \u201cbands\u201d are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the \u201cyoke on the neck\u201d is continued. The translation reflects the sense of the metaphor but not the specific referent.
tn Heb \u201cI will break his yoke from upon your neck.\u201d For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 \u00a7114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.sn In the immediate context the reference to the yoke of their servitude to foreign domination (Heb \u201chis yoke\u201d) should be understood as a reference to the yoke of servitude to Nebuchadnezzar which has been referred to often in Jer 27\u201328 (see, e.g., 27:8, 12; 28:2, 4, 11). The end of that servitude has already been referred to in 25:11\u201314; 29:11\u201314. Like many other passages in the OT it has been given a later eschatological reinterpretation in the light of subsequent bondages and lack of complete fulfillment, i.e., of restoration to the land and restoration of the Davidic monarchy.
tn Heb \u201cOracle of Yahweh of armies.\u201d See the study note on 2:19 for explanation of the title for God."}, {"pk": 2844401, "translation": "NET", "book": 24, "chapter": 30, "verse": 9, "text": "But they will be subject to the LORD their God and to the Davidic ruler whom I will raise up as king over them.", "comment": "tn The word \u201csubject\u201d in this verse and \u201csubjugate\u201d are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that they will serve.
tn Heb \u201cand to David their king whom I will raise up for them.\u201dsn The Davidic ruler which I will raise up as king over them refers to a descendant of David who would be raised up over a regathered and reunited Israel and Judah. He is called \u201cDavid\u201d in Hos 3:5, Ezek 34:23\u201324; 37:24\u201325 and referred to as a shoot or sprig of Jesse in Isa 11:1, 10 and a \u201crighteous branch\u201d springing from David (the Davidic line). He is called \u201cDavid\u201d because he is from the Davidic line and because David is the type of the ideal king whom the prophets looked forward to. See further the study notes on 23:5 for this ideal king and for his relation to the NT fulfillment in the person of Jesus the Christ."}, {"pk": 2844402, "translation": "NET", "book": 24, "chapter": 30, "verse": 10, "text": "So I, the LORD, tell you not to be afraid, you descendants of Jacob, my servants. Do not be terrified, people of Israel. For I will rescue you and your descendants from a faraway land where you are captives. The descendants of Jacob will return to their land and enjoy peace. They will be secure and no one will terrify them.", "comment": "sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10\u201311, and the new covenant in Ezek 34:25\u201331.
tn Heb \u201cFor I will rescue you from far away, your descendants from the land of their captivity.\u201d
tn Heb \u201cSo do not be afraid, my servant Jacob, oracle of the Lord.\u201d Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity."}, {"pk": 2844403, "translation": "NET", "book": 24, "chapter": 30, "verse": 11, "text": "For I, the LORD, affirm that I will be with you and will rescue you. I will completely destroy all the nations where I scattered you. But I will not completely destroy you. I will indeed discipline you, but only in due measure. I will not allow you to go entirely unpunished.\u201d", "comment": "tn The translation \u201centirely unpunished\u201d is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844404, "translation": "NET", "book": 24, "chapter": 30, "verse": 12, "text": "Moreover, the LORD says to the people of Zion, \u201cYour injuries are incurable; your wounds are severe.", "comment": "tn The pronouns in vv. 10\u201317 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator\u2019s note there.
sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God\u2019s punishment of his disobedient people (Jer 1:15; 4:6; 25:9)."}, {"pk": 2844405, "translation": "NET", "book": 24, "chapter": 30, "verse": 13, "text": "There is no one to plead your cause. There are no remedies for your wounds. There is no healing for you.", "comment": "tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV rather than that of the Masoretes who read, \u201cThere is no one who pleads your cause with reference to [your] wound.\u201dsn This verse exhibits a mixed metaphor of an advocate pleading someone\u2019s case (cf., Jer 5:28; 22:18) and of a physician applying medicine to wounds and sores resulting from them (see, e.g., Jer 8:18 for the latter metaphor). Zion\u2019s sins are beyond defense and the wounds inflicted upon her beyond healing. However, God, himself, in his own time will forgive her sins (Jer 31:34; 33:8) and heal her wounds (Jer 30:17)."}, {"pk": 2844406, "translation": "NET", "book": 24, "chapter": 30, "verse": 14, "text": "All your allies have abandoned you. They no longer have any concern for you. For I have attacked you like an enemy would. I have chastened you cruelly. For your wickedness is so great and your sin is so much.", "comment": "tn Heb \u201cforgotten you.\u201d
tn Heb \u201cattacked you like\u2026with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.\u201d The sentence has been broken down to conform to contemporary English style and better poetic scansion."}, {"pk": 2844407, "translation": "NET", "book": 24, "chapter": 30, "verse": 15, "text": "Why do you complain about your injuries, that your pain is incurable? I have done all this to you because your wickedness is so great and your sin is so much."}, {"pk": 2844408, "translation": "NET", "book": 24, "chapter": 30, "verse": 16, "text": "But all who destroyed you will be destroyed. All your enemies will go into exile. Those who plundered you will be plundered. I will cause those who pillaged you to be pillaged.", "comment": "tn For the translation of this particle, which is normally translated \u201ctherefore\u201d and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator\u2019s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of \u05dc\u05b8\u05db\u05b5\u05df \u05db\u05bc\u05b8\u05dc (lakhen kol) to \u05d5\u05b0\u05db\u05b8\u05dc (v\u00ffkhol) unnecessary.
sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7."}, {"pk": 2844409, "translation": "NET", "book": 24, "chapter": 30, "verse": 17, "text": "Yes, I will restore you to health. I will heal your wounds. I, the LORD, affirm it! For you have been called an outcast, Zion, whom no one cares for.\u201d", "comment": "tn Again the particle \u05db\u05bc\u05b4\u05d9 (ki) appears to be intensive rather than causal. Compare the translator\u2019s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. \u05db\u05bc\u05b4\u05d9 3.e for this use in statements which are contextually closer to one another).
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844410, "translation": "NET", "book": 24, "chapter": 30, "verse": 18, "text": "The LORD says, \u201cI will restore the ruined houses of the descendants of Jacob. I will show compassion on their ruined homes. Every city will be rebuilt on its former ruins. Every fortified dwelling will occupy its traditional site.", "comment": "tn Heb \u201cI will restore the fortunes of the tents of Jacob and will have compassion on his habitations.\u201d For the meaning of the idiom \u201crestore the fortunes of\u201d see the translator\u2019s note on 29:14. The \u201ctents of Jacob\u201d refers to their homes or houses (see BDB 14 s.v. \u05d0\u05b9\u05d4\u05b6\u05dc 2 and compare usage in Judg 19:9; Mal 2:12). The word \u201cruined\u201d has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.
tn Heb \u201caccording to its custom [or plan].\u201d Cf. BDB 1049 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 6.d and compare usage in 1 Sam 27:11.
sn Heb \u201con its tel.\u201d A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation \u201cTel\u201d as a component of their name because of this practice."}, {"pk": 2844411, "translation": "NET", "book": 24, "chapter": 30, "verse": 19, "text": "Out of those places you will hear songs of thanksgiving and the sounds of laughter and merriment. I will increase their number and they will not dwindle away. I will bring them honor and they will no longer be despised.", "comment": "tn Heb \u201cOut of them will come thanksgiving and a sound of those who are playful.\u201d
sn Compare Jer 29:6."}, {"pk": 2844412, "translation": "NET", "book": 24, "chapter": 30, "verse": 20, "text": "The descendants of Jacob will enjoy their former privileges. Their community will be reestablished in my favor and I will punish all who try to oppress them.", "comment": "tn Heb \u201chis children will be as in former times and his congregation/community will be established before me.\u201d \u201cHis children\u201d refers to \u201cJacob\u201d who has been referred to in v. 18 in the phrase \u201cI will restore the fortunes of the tents of Jacob.\u201d \u201cHis children\u201d are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated \u201ccommunity\u201d (\u05e2\u05b5\u05d3\u05b8\u05d4, \u2019edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of \u201cin my favor\u201d (i.e., under the eye and regard of) for the Hebrew phrase used here (\u05dc\u05b0\u05e4\u05b8\u05e0\u05b7\u05d9, l\u00fffanay) see BDB 817 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 II.4.a(b)."}, {"pk": 2844413, "translation": "NET", "book": 24, "chapter": 30, "verse": 21, "text": "One of their own people will be their leader. Their ruler will come from their own number. I will invite him to approach me, and he will do so. For no one would dare approach me on his own. I, the LORD, affirm it!", "comment": "tn Heb \u201cFor who is he who would pledge his heart to draw near to me.\u201d The question is a rhetorical one expecting the answer \u201cno one\u201d and is a way of expressing an emphatic negative (see BDB 566 s.v. \u05de\u05b4\u05d9 f[c]). The concept of \u201cpledging\u201d something refers to putting up security in guarantee of payment. Here the word is used figuratively of \u201cputting up one\u2019s heart [i.e., his very being (cf. BDB 524 s.v. \u05dc\u05b5\u05d1 7 and Ps 22:26)]\u201d for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.
sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16\u201320). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13\u201314; 1 Kgs 8:22, 54\u201355). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God\u2019s special presence at special times for the purpose of consultation.
sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844414, "translation": "NET", "book": 24, "chapter": 30, "verse": 22, "text": "Then you will again be my people and I will be your God.", "comment": "sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17\u201318; 29:10\u201313)."}, {"pk": 2844415, "translation": "NET", "book": 24, "chapter": 30, "verse": 23, "text": "Just watch! The wrath of the LORD will come like a storm. Like a raging storm it will rage down on the heads of those who are wicked."}, {"pk": 2844416, "translation": "NET", "book": 24, "chapter": 30, "verse": 24, "text": "The anger of the LORD will not turn back until he has fully carried out his intended purposes. In days to come you will come to understand this.", "comment": "sn Jer 30:23\u201324 are almost a verbatim repetition of 23:19\u201320. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the Lord\u2019s plans which were plans of destruction for wicked Israel not plans of peace and prosperity. Here they function as further assurance that the Lord will judge the wicked nations oppressing them when he reverses their fortunes and restores them once again to the land as his special people (cf. vv. 18\u201322)."}, {"pk": 2844417, "translation": "NET", "book": 24, "chapter": 31, "verse": 1, "text": "At that time I will be the God of all the clans of Israel and they will be my people. I, the LORD, affirm it!\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d
sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3\u201320) and Judah (31:21\u201325) and their reunification in the land (31:27\u201329) under a new covenant relation with God (31:31\u201337). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets."}, {"pk": 2844418, "translation": "NET", "book": 24, "chapter": 31, "verse": 2, "text": "The LORD says, \u201cThe people of Israel who survived death at the hands of the enemy will find favor in the wilderness as they journey to find rest for themselves.", "comment": "tn Heb \u201cwho survived the sword.\u201dsn This refers to the remnant of northern Israel who had not been killed when Assyria conquered Israel in 722 b.c. or who had not died in exile. References to Samaria in v. 5 and to Ephraim in vv. 6, 9 make clear that northern Israel is in view here."}, {"pk": 2844419, "translation": "NET", "book": 24, "chapter": 31, "verse": 3, "text": "In a far-off land the LORD will manifest himself to them. He will say to them, \u2018I have loved you with an everlasting love. That is why I have continued to be faithful to you.", "comment": "tn Or \u201cThe people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the Lord manifested himself to them. He said, \u2018I have\u2026That is why I have drawn you to myself through my unfailing kindness.\u2019\u201d For the basis for each of these translations see the translator\u2019s note. There is debate whether the reference here is to God\u2019s preservation of Israel during their wandering in the Sinai desert or his promise to protect and preserve them on their return through the Arabian desert on the way back from Assyria and Babylon (see e.g., Isa 42:14\u201316; 43:16\u201321; Jer 16:14\u201315; 23:7\u20138). The only finite verbs in vv. 2\u20133a before the introduction of the quote are perfects which can denote either a past act or a future act viewed as certain of fulfillment (the prophetic perfect; see GKC 312-13 \u00a7106.n and see examples in Jer 11:16; 13:17; 25:14; 28:4). The phrase at the beginning of v. 3 can either refer to temporal (cf. BDB 935 s.v. \u05e8\u05b8\u05d7\u05d5\u05b9\u05e7 2.b and Isa 22:11) or spatial distance (cf. BDB 935 s.v. \u05e8\u05b8\u05d7\u05d5\u05b9\u05e7 2.a[2] and Isa 5:29; 59:14). The verb in the final clause in v. 3 can refer to either the continuance of God\u2019s love as in Ps 36:10 (cf. BDB 604 s.v. \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 Qal.5) or drawing someone to him in electing, caring love as in Hos 11:4 (cf. BDB 604 s.v. \u05de\u05b8\u05e9\u05c1\u05b7\u05da\u05b0 Qal.1). The translation has opted for the prophetic reference to future deliverance because of the preceding context, the use of \u05de\u05b5\u05e8\u05b8\u05d7\u05d5\u05b9\u05e7 (merakhoq) to refer to the far off land of exile in Jer 30:10; 46:27; 51:50, and the reference to survivors from the sword being called on to remember the Lord in that far off land in 51:50."}, {"pk": 2844420, "translation": "NET", "book": 24, "chapter": 31, "verse": 4, "text": "I will rebuild you, my dear children Israel, so that you will once again be built up. Once again you will take up the tambourine and join in the happy throng of dancers.", "comment": "tn Heb \u201cVirgin Israel.\u201dsn For the significance of this metaphor see the note on Jer 14:17. Here the emphasis appears on his special love and care for his people and the hint (further developed in vv. 21\u201322) that, though guilty of sin, he considers them like an innocent young virgin.
sn Contrast Jer 7:34 and 25:10."}, {"pk": 2844421, "translation": "NET", "book": 24, "chapter": 31, "verse": 5, "text": "Once again you will plant vineyards on the hills of Samaria. Those who plant them will once again enjoy their fruit.", "comment": "sn The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated \u201cenjoy its fruit\u201d is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the Lord (cf. Lev 19:23\u201325).
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1."}, {"pk": 2844422, "translation": "NET", "book": 24, "chapter": 31, "verse": 6, "text": "Yes, a time is coming when watchmen will call out on the mountains of Ephraim, \u201cCome! Let us go to Zion to worship the LORD our God!\u201d\u2019\u201d", "comment": "sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5\u20136), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26\u201331) and continued until the downfall of Samaria in 722 b.c.
sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud."}, {"pk": 2844423, "translation": "NET", "book": 24, "chapter": 31, "verse": 7, "text": "Moreover, the LORD says, \u201cSing for joy for the descendants of Jacob. Utter glad shouts for that foremost of the nations. Make your praises heard. Then say, \u2018LORD, rescue your people. Deliver those of Israel who remain alive.\u2019", "comment": "tn See the translator\u2019s notes on 30:5, 12.
tn Heb \u201cfor the head/chief of the nations.\u201d See BDB 911 s.v. \u05e8\u05b9\u05d0\u05e9\u05c1 3.c and compare usage in Ps 18:44 referring to David as the \u201cchief\u201d or \u201cforemost ruler\u201d of the nations.
tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.
tc Or \u201cThe Lord will rescue his people. He will deliver those of Israel who remain alive.\u201d The translation used in the text follows the Hebrew: \u201cRescue your people, O Lord, the remnant of Israel.\u201d The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final \u05da\u05b0 (kaf) and a \u05d5\u05b9 (holem-vav) which are very similar in form. (The Greek presupposes \u05d4\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b7 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b6\u05ea\u05be\u05e2\u05b7\u05de\u05bc\u05d5\u05b9 [hoshi\u2019a y\u00ffhvah \u2019et-\u2019ammo] for the Hebrew \u05d4\u05d5\u05b9\u05e9\u05c1\u05b7\u05e2 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b6\u05ea\u05be\u05e2\u05b7\u05de\u05bc\u05b0\u05da\u05b0 [hosha\u2019 y\u00ffhvah \u2019et-\u2019amm\u00ffkh].) The key to a decision here is the shift from the verbs of praise to the imperative \u201csay\u201d which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17\u201318."}, {"pk": 2844424, "translation": "NET", "book": 24, "chapter": 31, "verse": 8, "text": "Then I will reply, \u2018I will bring them back from the land of the north. I will gather them in from the distant parts of the earth. Blind and lame people will come with them, so will pregnant women and women about to give birth. A vast throng of people will come back here.", "comment": "tn The words \u201cAnd I will reply\u201d are not in the text but the words vv. 8\u20139 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity."}, {"pk": 2844425, "translation": "NET", "book": 24, "chapter": 31, "verse": 9, "text": "They will come back shedding tears of contrition. I will bring them back praying prayers of repentance. I will lead them besides streams of water, along smooth paths where they will never stumble. I will do this because I am Israel\u2019s father; Ephraim is my firstborn son.\u2019\u201d", "comment": "tn Heb \u201cThey will come with weeping; I will bring them with supplication.\u201d The ideas of contrition and repentance are implicit from the context (cf. vv. 18\u201319) and are supplied for clarity.
sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch\u2019s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God\u2019s son and the object of his special care and concern (Exod 4:22; Deut 32:6).
sn Jer 31:8\u20139 are reminiscent of the \u201cNew Exodus\u201d motif of Isa 40\u201366 which has already been referred to in Jer 16:14\u201315; 23:7\u20138. See especially Isa 35:3\u201310; 40:3\u20135, 11; 41:17\u201320; 42:14\u201317; 43:16\u201321; 49:9\u201313. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7\u20138)."}, {"pk": 2844426, "translation": "NET", "book": 24, "chapter": 31, "verse": 10, "text": "Hear what the LORD has to say, O nations. Proclaim it in the faraway lands along the sea. Say, \u201cThe one who scattered Israel will regather them. He will watch over his people like a shepherd watches over his flock.\u201d"}, {"pk": 2844427, "translation": "NET", "book": 24, "chapter": 31, "verse": 11, "text": "For the LORD will rescue the descendants of Jacob. He will secure their release from those who had overpowered them.", "comment": "tn Heb \u201cfrom the hand/power of the one too strong for him.\u201d
sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated \u201cwill set\u2026free\u201d is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel\u2019s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated \u201csecure their release\u201d is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative\u2019s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel\u2019s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1\u20134; 44:22). These words are traditionally translated \u201cransom\u201d and \u201credeem\u201d and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance."}, {"pk": 2844428, "translation": "NET", "book": 24, "chapter": 31, "verse": 12, "text": "They will come and shout for joy on Mount Zion. They will be radiant with joy over the good things the LORD provides, the grain, the fresh wine, the olive oil, the young sheep and calves he has given to them. They will be like a well-watered garden and will not grow faint or weary any more.", "comment": "tn Reading a Qal perfect from the root II \u05e0\u05b8\u05d4\u05b7\u05e8 (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I \u05e0\u05b8\u05d4\u05b7\u05e8 (so BDB 625 s.v.)."}, {"pk": 2844429, "translation": "NET", "book": 24, "chapter": 31, "verse": 13, "text": "The LORD says, \u201cAt that time young women will dance and be glad. Young men and old men will rejoice. I will turn their grief into gladness. I will give them comfort and joy in place of their sorrow.", "comment": "tc The translation follows the reading of the LXX (Greek version). The Hebrew reads \u201cwill dance and be glad, young men and old men together.\u201d The Greek version presupposes a Qal imperfect of a rare verb (\u05d9\u05b7\u05d7\u05b0\u05d3\u05bc\u05d5\u05bc [yakhdu] from the verb \u05d7\u05b8\u05d3\u05b8\u05d4 [khadah]; see BDB 292 s.v. II \u05d7\u05b8\u05d3\u05b8\u05d4 Qal) as opposed to the Hebrew text which reads a common adverb \u05d9\u05b7\u05d7\u05b0\u05d3\u05bc\u05b8\u05d5 (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
tn Heb \u201cOracle of the Lord.\u201d This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord."}, {"pk": 2844430, "translation": "NET", "book": 24, "chapter": 31, "verse": 14, "text": "I will provide the priests with abundant provisions. My people will be filled to the full with the good things I provide.\u201d", "comment": "tn Heb \u201cI will satiate the priests with fat.\u201d However, the word translated \u201cfat\u201d refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. \u05d3\u05bc\u05b6\u05e9\u05c1\u05b6\u05df 2. The word is used more abstractly for \u201cabundance\u201d or \u201crich food\u201d (see Job 36:16 and BDB 206 s.v. \u05d3\u05bc\u05b6\u05e9\u05c1\u05b6\u05df 1). The people and the priests were prohibited from eating the fat (Lev 7:23\u201324)."}, {"pk": 2844431, "translation": "NET", "book": 24, "chapter": 31, "verse": 15, "text": "The LORD says, \u201cA sound is heard in Ramah, a sound of crying in bitter grief. It is the sound of Rachel weeping for her children and refusing to be comforted, because her children are gone.\u201d", "comment": "sn Ramah is a town in Benjamin approximately five miles (8 km) north of Jerusalem. It was on the road between Bethel and Bethlehem. Traditionally, Rachel\u2019s tomb was located near there at a place called Zelzah (1 Sam 10:2). Rachel was the mother of Joseph and Benjamin and was very concerned about having children because she was barren (Gen 30:1\u20132) and went to great lengths to have them (Gen 30:3, 14\u201315, 22\u201324). She was the grandmother of Ephraim and Manasseh which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her \u201cchildren,\u201d the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722 b.c.
tn Or \u201cgone into exile\u201d (cf. v. 16), though some English versions take this as meaning \u201cdead\u201d (e.g., NCV, CEV, NLT), presumably in light of Matt 2:18."}, {"pk": 2844432, "translation": "NET", "book": 24, "chapter": 31, "verse": 16, "text": "The LORD says to her, \u201cStop crying! Do not shed any more tears! For your heartfelt repentance will be rewarded. Your children will return from the land of the enemy. I, the LORD, affirm it!", "comment": "tn Heb \u201cyour work.\u201d Contextually her \u201cwork\u201d refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
tn The words \u201cto her\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cRefrain your voice from crying and your eyes from tears.\u201d"}, {"pk": 2844433, "translation": "NET", "book": 24, "chapter": 31, "verse": 17, "text": "Indeed, there is hope for your posterity. Your children will return to their own territory. I, the LORD, affirm it!", "comment": "tn For this nuance for the Hebrew word \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea (\u2019akharit) see BDB 31 s.v. \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea d and compare usage in Pss 37:38; 109:13. Others translate \u201cyour future\u201d but the \u201cfuture\u201d lies with the return of her descendants, her posterity.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844434, "translation": "NET", "book": 24, "chapter": 31, "verse": 18, "text": "I have indeed heard the people of Israel say mournfully, \u2018We were like a calf untrained to the yoke. You disciplined us and we learned from it. Let us come back to you and we will do so, for you are the LORD our God.", "comment": "tn The verb here is from the same root as the preceding and is probably an example of the \u201ctolerative Niphal,\u201d i.e., \u201cI let myself be disciplined/I responded to it.\u201d See IBHS 389-90 \u00a723.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
tn Heb \u201clike an untrained calf.\u201d The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).sn Jer 2:20; 5:5 already referred to Israel\u2019s refusal to bear the yoke of loyalty and obedience to the Lord\u2019s demands. Here Israel expresses that she has learned from the discipline of exile and is ready to bear his yoke.
tn Heb \u201cEphraim.\u201d See the study note on 31:9. The more familiar term is used, the term \u201cpeople\u201d added to it, and plural pronouns used throughout the verse to aid in understanding.
tn The use of \u201cindeed\u201d is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 \u00a735.3.1f).
tn Heb \u201cBring me back in order that I may come back.\u201d For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb \u201cbring back\u201d and \u201ccome back\u201d are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 \u00a7108.d or IBHS 575 \u00a734.5.2b.sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16\u201319. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16\u201317)."}, {"pk": 2844435, "translation": "NET", "book": 24, "chapter": 31, "verse": 19, "text": "For after we turned away from you we repented. After we came to our senses we beat our breasts in sorrow. We are ashamed and humiliated because of the disgraceful things we did previously.\u2019", "comment": "tn Heb \u201cbecause I bear the reproach of my youth.\u201d For the plural referents see the note at the beginning of v. 18.sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24\u201325; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18\u201319. As one commentator notes, the words here are both prophetic and instructive.
tn For this meaning of the verb see HAL 374 s.v. \u05d9\u05b8\u05d3\u05b7\u05e2 Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates \u201cNow that I am submissive\u201d relating the verb to a second root meaning \u201cbe submissive.\u201d (See HALOT 375 s.v. II \u05d9\u05b8\u05d3\u05b7\u05e2 and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
tn Heb \u201cI struck my thigh.\u201d This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is \u201cto beat the breast.\u201d"}, {"pk": 2844436, "translation": "NET", "book": 24, "chapter": 31, "verse": 20, "text": "Indeed, the people of Israel are my dear children. They are the children I take delight in. For even though I must often rebuke them, I still remember them with fondness. So I am deeply moved with pity for them and will surely have compassion on them. I, the LORD, affirm it!", "comment": "tn Heb \u201cmy stomach churns for him.\u201d The parallelism shows that this refers to pity or compassion.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cIs Ephraim a dear son to me or a child of delight?\u201d For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. \u05d4\u05b2 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage."}, {"pk": 2844437, "translation": "NET", "book": 24, "chapter": 31, "verse": 21, "text": "I will say, \u2018My dear children of Israel, keep in mind the road you took when you were carried off. Mark off in your minds the landmarks. Make a mental note of telltale signs marking the way back. Return, my dear children of Israel. Return to these cities of yours.", "comment": "tn Heb \u201cVirgin Israel.\u201d For the significance see the study note on 31:3.
tn Heb \u201cSet your mind to the highway, the way which you went.\u201d The phrase \u201cthe way you went\u201d has been translated \u201cthe road you took when you were carried off\u201d to help the reader see the reference to the exile implicit in the context. The verb \u201cwhich you went\u201d is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib \u05d4\u05b8\u05dc\u05b8\u05db\u05b0\u05ea\u05bc\u05b4\u05d9 [halakhti]; Qere \u05d4\u05b8\u05dc\u05b8\u05db\u05b0\u05ea\u05bc\u05b0 [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, \u201cSet up sign posts for yourself; set up guideposts/landmarks for yourself.\u201d The word translated \u201ctelltale signs marking the way\u201d occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as \u201csign post\u201d or something similar based on the parallelism.
tn The words \u201cI will say\u201d are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel\u2019s weeping (vv. 15\u201320) to a direct address to Israel which is essentially the answer to Israel\u2019s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 [WBC], 121.)sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous."}, {"pk": 2844438, "translation": "NET", "book": 24, "chapter": 31, "verse": 22, "text": "How long will you vacillate, you who were once like an unfaithful daughter? For I, the LORD, promise to bring about something new on the earth, something as unique as a woman protecting a man!\u2019\u201d", "comment": "tn The translation \u201cdilly-dally\u201d is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as \u201cto turn this way and that\u201d (cf., e.g., BDB 330 s.v. \u05d7\u05b8\u05de\u05b7\u05e7 Hithp.). In the context it refers to turning this way and that looking for the way back.
tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, \u201cJeremiah,\u201d EBC 6:571. For the nuance of \u201cprotecting\u201d for the verb here see BDB 686 s.v. \u05e1\u05b8\u05d1\u05b7\u05d1 Po\u2018 1 and compare the usage in Deut 32:10.
sn Heb \u201ccreate.\u201d This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).
tn Heb \u201cFor the Lord will create.\u201d The person has been shifted to avoid the possible confusion for some readers of a third person reference to the Lord in what has otherwise been a first person address. The verb \u201cwill create\u201d is another one of the many examples of the prophetic perfect that have been seen in the book of Jeremiah. For the significance of the verb \u201ccreate\u201d here see the study note on \u201cbring about something new.\u201d
sn Israel\u2019s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word \u201capostate\u201d and \u201cunfaithful\u201d are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18\u201319 with 3:22\u201325). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of \u201cmy dear children\u201d in vv. 4, 21 and the study note on v. 4.)"}, {"pk": 2844439, "translation": "NET", "book": 24, "chapter": 31, "verse": 23, "text": "The LORD God of Israel who rules over all says, \u201cI will restore the people of Judah to their land and to their towns. When I do, they will again say of Jerusalem, \u2018May the LORD bless you, you holy mountain, the place where righteousness dwells.\u2019", "comment": "tn Heb \u201cThey [i.e., people (the indefinite plural, GKC 460 \u00a7144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.\u201d For the meaning of the idiom \u201cto restore the fortunes\u201d see the translator\u2019s note on 29:14.
sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.
tn The words \u201cof Jerusalem\u201d are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cYahweh of armies, the God of Israel.\u201d See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance."}, {"pk": 2844440, "translation": "NET", "book": 24, "chapter": 31, "verse": 24, "text": "The land of Judah will be inhabited by people who live in its towns as well as by farmers and shepherds with their flocks.", "comment": "tn The translation \u201cthose who move about with their flocks\u201d is based on an emendation of the Hebrew text which reads a third plural Qal perfect (\u05e0\u05b8\u05e1\u05b0\u05e2\u05d5\u05bc, nos\u2019u) to a masculine plural Qal participle in the construct (\u05e0\u05b9\u05e1\u05b0\u05e2\u05b5\u05d9, nos\u00ff\u2019e) as suggested in the BHS fn. For the use of the construct participle before a noun with a preposition see GKC 421 \u00a7130.a. It is generally agreed that three classes of people are referred to here, townspeople, farmers, and shepherds. But the syntax of the Hebrew sentence is a little awkward: \u201cAnd they [i.e., \u201cpeople\u201d (the indefinite plural, GKC 460 \u00a7144.g)] will live in it, Judah and all its cities [an apposition of nearer definition (GKC 425-26 \u00a7131.n)], [along with] farmers and those who move about with their flocks.\u201d The first line refers awkwardly to the townspeople and the other two classes are added asyndetically (i.e., without the conjunction \u201cand\u201d)."}, {"pk": 2844441, "translation": "NET", "book": 24, "chapter": 31, "verse": 25, "text": "I will fully satisfy the needs of those who are weary and fully refresh the souls of those who are faint.", "comment": "tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 \u00a7106.n).sn For the concept here compare Jer 31:12 where the promise was applied to northern Israel. This represents the reversal of the conditions that would characterize the exiles according to the covenant curse of Deut 28:65\u201367."}, {"pk": 2844442, "translation": "NET", "book": 24, "chapter": 31, "verse": 26, "text": "Then they will say, \u2018Under these conditions I can enjoy sweet sleep when I wake up and look around.\u2019\u201d", "comment": "tn Or \u201cWhen I, Jeremiah, heard this, I woke up and looked around. My sleep had been very pleasant.\u201d The text is somewhat enigmatic. It has often been explained as an indication that Jeremiah had received this communication (30:3\u201331:26) while in a prophetic trance (compare Dan 10:9). However, there is no other indication that this is a vision or a vision report. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 124, 128-29) suggest that this is a speech of the restored (and refreshed) exiles like that which is formally introduced in v. 23. This speech, however, is not formally introduced. This interpretation is also reflected in TEV, CEV and is accepted here as fitting the context better and demanding less presuppositions. The Hebrew text reads literally, \u201cUpon this I awoke and looked and my sleep was sweet to me.\u201d Keown, Scalise, and Smothers have the best discussion of these two options as well as several other options."}, {"pk": 2844443, "translation": "NET", "book": 24, "chapter": 31, "verse": 27, "text": "\u201cIndeed, a time is coming,\u201d says the LORD, \u201cwhen I will cause people and animals to sprout up in the lands of Israel and Judah.", "comment": "tn Heb \u201cBehold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.\u201d For the significance of the metaphor see the study note.sn The metaphor used here presupposes that drawn in Hos 2:23 (2:25 HT) which is in turn based on the wordplay with Jezreel (meaning \u201cGod sows\u201d) in Hos 2:22. The figure is that of plant seed in the ground which produces a crop; here what are sown are the \u201cseeds of people and animals.\u201d For a similar picture of the repopulating of Israel and Judah see Ezek 36:10\u201311. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23\u201329 as judgment for Judah\u2019s sins.
tn Heb \u201cBehold days are coming!\u201d The particle \u201cBehold\u201d is probably used here to emphasize the reality of a fact. See the translator\u2019s note on 1:6.sn This same expression is found in the introduction to the Book of Consolation (Jer 30:1\u20133) and in the introduction to the promise of a new covenant (or covenant; 31:31). In all three passages it is emphasized that the conditions apply to both Israel and Judah. The Lord will reverse their fortunes and restore them to their lands (30:3), increase their numbers and build them up (31:27\u201328), and make a new covenant with them involving forgiveness of sins (31:31\u201334).
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844444, "translation": "NET", "book": 24, "chapter": 31, "verse": 28, "text": "In the past I saw to it that they were uprooted and torn down, that they were destroyed and demolished. But now I will see to it that they are built up and firmly planted. I, the LORD, affirm it!\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cJust as I watched over them to uproot and to tear down, to destroy and demolish, so I will watch over them to build and to plant.\u201d The words here repeat those of 1:10 and 1:12."}, {"pk": 2844445, "translation": "NET", "book": 24, "chapter": 31, "verse": 29, "text": "\u201cWhen that time comes, people will no longer say, \u2018The parents have eaten sour grapes, but the children\u2019s teeth have grown numb.\u2019", "comment": "tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the \u201cbluntness\u201d of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their \u201cedge,\u201d \u201cbite,\u201d or \u201csharpness\u201d because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.sn This is a proverbial statement that is also found in Ezek 18:2. It served to articulate the complaint that the present generation was suffering for the accrued sins of their ancestors (cf. Lam 5:7) and that the Lord was hence unjust (Ezek 18:25, 29). However, Jeremiah had repeatedly warned his own generation that they were as guilty or even more so than their ancestors. The ancestors were indeed guilty of sin but the present generation had compounded the problem by their stubborn refusal to turn back to God despite repeated warnings from the prophets and hence God would withhold judgment no longer (cf. especially Jer 16:10\u201313 and compare Jer 7:24\u201334; 9:12\u201316 (9:11\u201315 HT); 11:1\u201313)."}, {"pk": 2844446, "translation": "NET", "book": 24, "chapter": 31, "verse": 30, "text": "Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb.", "comment": "sn The Lord answers their charge by stating that each person is responsible for his own sin and will himself bear the consequences. Ezek 18 has a more extended treatment of this and shows that this extends not just to the link between parents and children but between former behavior and future behavior of the same individual. To a certain extent the principle articulated here is anticipatory of the statement in v. 34 which refers to the forgiveness of former sins."}, {"pk": 2844447, "translation": "NET", "book": 24, "chapter": 31, "verse": 31, "text": "\u201cIndeed, a time is coming,\u201d says the LORD, \u201cwhen I will make a new covenant with the people of Israel and Judah.", "comment": "tn Or \u201ca renewed covenant\u201d (also in vv. 22\u201323).
tn Heb \u201cthe house of Israel and the house of Judah.\u201d
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844448, "translation": "NET", "book": 24, "chapter": 31, "verse": 32, "text": "It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt. For they violated that covenant, even though I was like a faithful husband to them,\u201d says the LORD.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Or \u201cI was their master.\u201d See the study note on 3:14.sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his \u201chusband-like\u201d relation is seen in the book of Hosea, especially in Hos 1\u20133.
tn Heb \u201cwhen I took them by the hand and led them out.\u201d
tn The word \u201cold\u201d is not in the text but is implicit in the use of the word \u201cnew.\u201d It is supplied in the translation for greater clarity.
tn Heb \u201cfathers.\u201dsn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19\u201324 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9\u201313). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1\u20134; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah\u2019s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah\u2019s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30\u201331 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32)."}, {"pk": 2844449, "translation": "NET", "book": 24, "chapter": 31, "verse": 33, "text": "\u201cBut I will make a new covenant with the whole nation of Israel after I plant them back in the land,\u201d says the LORD. \u201cI will put my law within them and write it on their hearts and minds. I will be their God and they will be my people.", "comment": "tn Heb \u201c\u2018But this is the covenant that I will make with the house of Israel after these days:\u2019 says the Lord, \u2018I will\u2026.\u2019\u201d The sentence has been reworded and restructured to avoid the awkwardness of the original style.
tn Heb \u201cwith the house of Israel.\u201d All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.
tn Heb \u201cafter those days.\u201d Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27\u201328 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1\u20136; Ezek 11:17\u201320; 36:24\u201328.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cin their inward parts.\u201d The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with \u201cheart\u201d in Hebrew psychological terms.
tn The words \u201cand minds\u201d is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the \u201cheart\u201d is the center both of knowing/thinking/reflecting and deciding/willing.sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15\u201316; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a \u201cbook\u201d or \u201cscroll\u201d (Deut 31:9\u201313) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1\u20136; Ezek 11:17\u201320; 36:24\u201328 speak of these radical changes. The Lord will remove the \u201cforeskin\u201d of their heart and give them a circumcised heart, or take away their \u201cstony\u201d heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.
sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2."}, {"pk": 2844450, "translation": "NET", "book": 24, "chapter": 31, "verse": 34, "text": "\u201cPeople will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,\u201d says the LORD. \u201cFor I will forgive their sin and will no longer call to mind the wrong they have done.\u201d", "comment": "tn The Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31\u201334a (See BDB 474 s.v. \u05db\u05bc\u05b4\u05d9 3.c).
tn Heb \u201cteach\u2026, saying, \u2018Know the Lord.\u2019\u201d The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.sn As mentioned in the translator\u2019s note on 9:3 (9:2 HT) \u201cknowing\u201d God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where \u201cthe knowledge of God\u201d is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord\u2019s commands.
sn This statement should be understood against the background of Jer 8:8\u20139 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1\u20135 and 9:3\u20139 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God\u2019s yoke (i.e., refused to submit themselves to his authority)."}, {"pk": 2844451, "translation": "NET", "book": 24, "chapter": 31, "verse": 35, "text": "The LORD has made a promise to Israel. He promises it as the one who fixed the sun to give light by day and the moon and stars to give light by night. He promises it as the one who stirs up the sea so that its waves roll. He promises it as the one who is known as the LORD who rules over all.", "comment": "tn Heb \u201cYahweh of armies.\u201d See the study note on 2:19 for this title. In the Hebrew text the verse reads: \u201cThus says the Lord who provides the sun for light by day, the fixed ordering of the moon and stars for light by night, who stirs up the sea and its waves roar, whose name is Yahweh of armies, \u2018\u2026\u2019\u201d The hymnic introduction to the quote which does not begin until v. 36 has been broken down to avoid a long awkward sentence in English. The word \u201csaid\u201d has been translated \u201cmade a promise\u201d to reflect the nature of the content in vv. 36\u201337. The first two lines of the Hebrew poetry are a case of complex or supplementary ellipsis where the complete idea of \u201cproviding/establishing the fixed laws\u201d is divided between the two lines (cf. E. W. Bullinger, Figures of Speech, 110-13). The necessity for recombining the ellipsis is obvious from reference to the fixed ordering in the next verse. (Some commentators prefer to delete the word as an erroneous glossing of the word in the following line (see, e.g., J. Bright, Jeremiah [AB], 277, n. y)."}, {"pk": 2844452, "translation": "NET", "book": 24, "chapter": 31, "verse": 36, "text": "The LORD affirms, \u201cThe descendants of Israel will not cease forever to be a nation in my sight. That could only happen if the fixed ordering of the heavenly lights were to cease to operate before me.\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201c\u2018If these fixed orderings were to fail to be present before me,\u2019 oracle of the Lord, \u2018then the seed of Israel could cease from being a nation before me forever (or more literally, \u201call the days\u201d).\u2019\u201d The sentence has been broken up to conform more to modern style. The connection has been maintained by reversing the order of condition and consequence and still retaining the condition in the second clause. For the meaning of \u201ccease to operate\u201d for the verb \u05de\u05d5\u05bc\u05e9\u05c1 (mush) compare the usage in Isa 54:10; Ps 55:11 (55:12 HT); Prov 17:13 where what is usually applied to persons or things is applied to abstract things like this (see HALOT 506 s.v. II \u05de\u05d5\u05bc\u05e9\u05c1 Qal for general usage)."}, {"pk": 2844453, "translation": "NET", "book": 24, "chapter": 31, "verse": 37, "text": "The LORD says, \u201cI will not reject all the descendants of Israel because of all that they have done. That could only happen if the heavens above could be measured or the foundations of the earth below could all be explored,\u201d says the LORD.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
sn This answers Jeremiah\u2019s question in 14:19.
tn Heb \u201cIf the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.\u201d"}, {"pk": 2844454, "translation": "NET", "book": 24, "chapter": 31, "verse": 38, "text": "\u201cIndeed a time is coming,\u201d says the LORD, \u201cwhen the city of Jerusalem will be rebuilt as my special city. It will be built from the Tower of Hananel westward to the Corner Gate.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn The word \u201cwestward\u201d is not in the text but is supplied in the translation to give some orientation.sn The Tower of Hananel is referred to in Neh 3:1; 12:39; Zech 14:10. According to the directions given in Neh 3 it was in the northern wall, perhaps in the northeast corner, north of the temple mount. The Corner Gate is mentioned again in 2 Kgs 14:13; 2 Chr 25:23; 26:9; Zech 14:10. It is generally agreed that it was located in the northwest corner of the city.
tn Heb \u201cthe city will be built to [or for] the Lord.\u201d The words \u201cof Jerusalem\u201d are not in the text but are implicit from the context. They have been supplied in the translation for clarity. However, the word occurs in a first person speech so the translation has accommodated the switch in person as it has in a number of other places (compare also NIV, TEV, ICV).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The words \u201cis coming\u201d (\u05d1\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd, ba\u2019im) are not in the written text (Kethib) but are supplied in the margin (Qere), in several Hebrew mss and in the versions. It is part of the idiom that also occurs in vv. 27, 31.sn On this idiom compare vv. 27, 31."}, {"pk": 2844455, "translation": "NET", "book": 24, "chapter": 31, "verse": 39, "text": "The boundary line will extend beyond that, straight west from there to the Hill of Gareb and then turn southward to Goah.", "comment": "tn The words \u201cwest\u201d and \u201csouthward\u201d are not in the text but are supplied in the translation to give some orientation.sn The location of the Hill of Gareb and the place called Goah are not precisely known. However, it has been plausibly suggested from the other localities mentioned that the reference is to the hill west of the Hinnom valley mentioned in Josh 15:8. The location of Goah is generally placed south of that near the southwest corner of the Hinnom Valley which is referred to in the next verse."}, {"pk": 2844456, "translation": "NET", "book": 24, "chapter": 31, "verse": 40, "text": "The whole valley where dead bodies and sacrificial ashes are thrown and all the terraced fields out to the Kidron Valley on the east as far north as the Horse Gate will be included within this city that is sacred to the LORD. The city will never again be torn down or destroyed.\u201d", "comment": "sn It is generally agreed that this refers to the Hinnom Valley which was on the southwestern and southern side of the city. It was here where the people of Jerusalem had burned their children as sacrifices and where the Lord had said that there would be so many dead bodies when he punished them that they would be unable to bury all of them (cf. Jer 7:31\u201332). Reference here may be to those dead bodies and to the ashes of the cremated victims. This defiled place would be included within the holy city.
tn The words \u201cwill be included within this city that is\u201d are not in the text. The text merely says that \u201cThe whole valley\u2026will be sacred to the Lord.\u201d These words have been supplied in the translation because they are really implicit in the description of the whole area as being included within the new city plan, not just the Hinnom and terraced fields as far as the Kidron Valley.sn The area that is here delimited is larger than any of the known boundaries of Jerusalem during the OT period. Again, this refers to the increase in population of the restored community (cf. 31:27).
sn The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.
tn The words \u201con the east\u201d and \u201cnorth\u201d are not in the text but are supplied in the translation to give orientation.
sn The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.
tc The translation here follows the Qere and a number of Hebrew mss in reading \u05e9\u05c1\u05b0\u05d3\u05b5\u05de\u05d5\u05b9\u05ea (sh\u00ffdemot) for the otherwise unknown word \u05e9\u05c1\u05b0\u05e8\u05b5\u05de\u05d5\u05b9\u05ea (sh\u00ffremot) exhibiting the common confusion of \u05e8 (resh) and \u05d3 (dalet). The fields of Kidron are mentioned also in 2 Kgs 23:4 as the place where Josiah burned the cult objects of Baal."}, {"pk": 2844457, "translation": "NET", "book": 24, "chapter": 32, "verse": 1, "text": "In the tenth year that Zedekiah was ruling over Judah the LORD spoke to Jeremiah. That was the same as the eighteenth year of Nebuchadnezzar. 32:2 Now at that time, the armies of the king of Babylon were besieging Jerusalem. The prophet Jeremiah was confined in the courtyard of the guardhouse attached to the royal palace of Judah.", "comment": "sn According to Jer 39:1 the siege began in Zedekiah\u2019s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his home town in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11\u201315). After appealing to Zedekiah he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21) where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28).map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cThe word which came to Jeremiah from the Lord in the eleventh year of\u2026\u201d See 7:1; 11:1; 18:1; 21:1; 30:1 for this same formula.sn The dating formulas indicate that the date was 588/87 b.c. Zedekiah had begun to reign in 598/97 and Nebuchadnezzar had begun to reign in 605/604 b.c. The dating of Nebuchadnezzar\u2019s rule here includes the partial year before he was officially crowned on New Year\u2019s day. See the translator\u2019s note on 25:1 for the method of dating a king\u2019s reign.
sn Jer 32:2\u20135 are parenthetical, giving the background for the actual report of what the Lord said in v. 7. The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic act that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44). (For other symbolic acts with prophetic import see Jer 13, 19.)
tn Heb \u201cthe courtyard of the guarding\u201d or \u201cplace of guarding.\u201d This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15\u201316; literally a \u201chouse of imprisoning\u201d [\u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b8\u05d0\u05b5\u05e1\u05d5\u05bc\u05e8, bet ha\u2019esur] or \u201chouse of confining\u201d [\u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b7\u05db\u05bc\u05b6\u05dc\u05b6\u05d0, bet hakkele\u2019]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a \u201cprison compound\u201d as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did."}, {"pk": 2844458, "translation": "NET", "book": 24, "chapter": 32, "verse": 3, "text": "For King Zedekiah had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, \u201cWhy do you keep prophesying these things? Why do you keep saying that the LORD says, \u2018I will hand this city over to the king of Babylon? I will let him capture it.", "comment": "tn Heb \u201cZedekiah king of Judah.\u201d
tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question \u201cWhy\u2026\u201d which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and compare also the question in 36:29. In all three of these cases NJPS translates \u201cHow dare you\u2026\u201d which captures the force nicely). The Hebrew text reads, \u201cFor Zedekiah king of Judah had confined him, saying, \u2018Why are you prophesying, saying, \u201cThus says the Lord, \u2018Behold I am giving this city into the hands of the king of Babylon and he will capture it.\u2019\u201d\u2019\u201d"}, {"pk": 2844459, "translation": "NET", "book": 24, "chapter": 32, "verse": 4, "text": "King Zedekiah of Judah will not escape from the Babylonians. He will certainly be handed over to the king of Babylon. He must answer personally to the king of Babylon and confront him face to face.", "comment": "tn Heb \u201chis [Zedekiah\u2019s] mouth will speak with his [Nebuchadnezzar\u2019s] mouth and his eyes will see his eyes.\u201d The verbs here are an obligatory imperfect and its vav consecutive perfect equivalent. (See IBHS 508-9 \u00a731.4g for discussion and examples of the former and IBHS 528 \u00a732.2.1d, n. 16, for the latter.)
tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for further explanation."}, {"pk": 2844460, "translation": "NET", "book": 24, "chapter": 32, "verse": 5, "text": "Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. I, the LORD, affirm it! Even if you continue to fight against the Babylonians, you cannot win.\u2019\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for further explanation.
tn This is the verb (\u05e4\u05bc\u05b8\u05e7\u05b7\u05d3, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of \u201cpunish\u201d (e.g., 6:15; 11:22; 23:24) but also in the good sense of \u201cresume concern for\u201d (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).sn Compare Jer 34:2\u20133 for this same prophecy. The incident in Jer 34:1\u20137 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement.
sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8\u201310) because they couldn\u2019t succeed against the Babylonian army even under the most favorable circumstances (37:3\u201310)."}, {"pk": 2844461, "translation": "NET", "book": 24, "chapter": 32, "verse": 6, "text": "So now, Jeremiah said, \u201cThe LORD told me,", "comment": "tn Heb \u201cThe word of the Lord came to me, saying.\u201d This verse resumes the narrative introduction in v. 1 which was interrupted by the long parenthetical note about historical background. There is again some disjunction in the narrative (compare the translator\u2019s notes on 27:2 and 28:1). What was begun as a biographical (third person) narrative turns into an autobiographical (first person) narrative until v. 26 where the third person is again resumed. Again this betrays the hand of the narrator, Baruch."}, {"pk": 2844462, "translation": "NET", "book": 24, "chapter": 32, "verse": 7, "text": "\u2018Hanamel, the son of your uncle Shallum, will come to you soon. He will say to you, \u201cBuy my field at Anathoth because you are entitled as my closest relative to buy it.\u201d\u2019", "comment": "sn Underlying this request are the laws of redemption of property spelled out in Lev 25:25\u201334 and illustrated in Ruth 4:3\u20134. Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it (Lev 25:13\u201317). Buying the field, thus, did not make any sense (thus Jeremiah\u2019s complaint in v. 25) other than the fact that the Lord intended to use Jeremiah\u2019s act as a symbol of a restored future in the land.
tn Heb \u201cyour right.\u201d The term \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat) here and in v. 8 refers to legal entitlement for the option to purchase a property (BDB 1049 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 5; cf. Deut 21:17)."}, {"pk": 2844463, "translation": "NET", "book": 24, "chapter": 32, "verse": 8, "text": "Now it happened just as the LORD had said! My cousin Hanamel came to me in the courtyard of the guardhouse. He said to me, \u2018Buy my field which is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.\u2019 When this happened, I recognized that the LORD had indeed spoken to me.", "comment": "tn Heb \u201cAnd according to the word of the Lord my cousin Hanamel came to me to the courtyard of the guardhouse and said, \u2018\u2026\u2019\u201d The sentence has been broken down to conform better with contemporary English style."}, {"pk": 2844464, "translation": "NET", "book": 24, "chapter": 32, "verse": 9, "text": "So I bought the field at Anathoth from my cousin Hanamel. I weighed out seven ounces of silver and gave it to him to pay for it.", "comment": "tn Heb \u201cI weighed out the money [more literally, \u201csilver\u201d] for him, seventeen shekels of silver.\u201dsn Coins were not in common use until the postexilic period. Payment in gold and silver was made by cutting off pieces of silver or gold and weighing them in a beam balance using standard weights as the measure. A shekel weighed approximately 0.4 ounce or 11.4 grams. The English equivalents are only approximations."}, {"pk": 2844465, "translation": "NET", "book": 24, "chapter": 32, "verse": 10, "text": "I signed the deed of purchase, sealed it, and had some men serve as witnesses to the purchase. I weighed out the silver for him on a scale.", "comment": "tn The words \u201cof purchase\u201d are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11, 12, 13. These words are supplied in the translation for clarity. An alternative translation would be \u201cI put the deed in writing.\u201d However, since the same idiom \u05db\u05bc\u05b8\u05ea\u05b7\u05d1 \u05d1\u05bc\u05b0\u05e1\u05b5\u05e4\u05b6\u05e8 (catav b\u00ffsefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.
tn The words \u201cto the purchase\u201d are not in the text but are implicit in the idiom \u201cI had some witnesses serve as witness.\u201d The words are supplied in the translation for clarity."}, {"pk": 2844466, "translation": "NET", "book": 24, "chapter": 32, "verse": 11, "text": "There were two copies of the deed of purchase. One was sealed and contained the order of transfer and the conditions of purchase. The other was left unsealed.", "comment": "tn There is some uncertainty about the precise meaning of the phrases translated \u201cthe order of transfer and the regulations.\u201d The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. \u05d7\u05b9\u05e7 7, which defines the use of \u05d7\u05b9\u05e7 (khoq) here as \u201cconditions of the deed of purchase.\u201d"}, {"pk": 2844467, "translation": "NET", "book": 24, "chapter": 32, "verse": 12, "text": "I took both copies of the deed of purchase and gave them to Baruch son of Neriah, the son of Mahseiah. I gave them to him in the presence of my cousin Hanamel, the witnesses who had signed the deed of purchase, and all the Judeans who were housed in the courtyard of the guardhouse.", "comment": "tn Heb \u201cthe deed, the purchase.\u201d This is a case of apposition of species in place of the genitive construction (cf. GKC 423 \u00a7131.b and compare the usage in Exod 24:5).
tn Heb \u201cI took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch\u2026in the presence of my cousin Hanamel and in the presence of\u2026and in the presence of\u2026.\u201d It is awkward to begin a sentence with \u201cI took\u2026\u201d without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the \u201cdeed of purchase\u201d in v. 12 should be viewed as a plural consisting of both written and sealed copies as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document which consisted of a single papyrus scroll, half of which was rolled up and sealed and the other half which was left \u201copened\u201d or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate since the qualification \u201ccontaining the order of transfer and the regulations\u201d is only applied to the appositional participle, \u201cthe sealed one [or copy].\u201dsn Aramaic documents from a slightly later period help us understand the nature of such deeds. The document consisted of a single papyrus sheet divided in half. One half contained all the particulars and was tightly rolled up, bound with strips of cloth or thread, sealed with wax upon which the parties affixed their seal, and signed by witnesses. The other copy consisted of an abstract and was left loosely rolled and unsealed (i.e., open to be consulted at will). If questions were raised about legality of the contract then the sealed copy could be unsealed and consulted.
tc The translation follows a number of Hebrew mss and the Greek and Syriac version in reading \u201cthe son of my uncles (= my cousin; \u05d1\u05bc\u05b6\u05df \u05d3\u05bc\u05b9\u05d3\u05b4\u05d9, ben dodi).\u201d The majority of Hebrew mss do not have the word \u201cson of (\u05d1\u05bc\u05b6\u05df).\u201d"}, {"pk": 2844468, "translation": "NET", "book": 24, "chapter": 32, "verse": 13, "text": "In the presence of all these people I instructed Baruch,"}, {"pk": 2844469, "translation": "NET", "book": 24, "chapter": 32, "verse": 14, "text": "\u2018The LORD God of Israel who rules over all says, \u201cTake these documents, both the sealed copy of the deed of purchase and the unsealed copy. Put them in a clay jar so that they may be preserved for a long time to come.\u201d\u2019", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201d For this title see 7:3 and the study notes on 2:19.
tn Heb \u201cmany days.\u201d See BDB s.v. \u05d9\u05d5\u05b9\u05dd 5.b for this usage."}, {"pk": 2844470, "translation": "NET", "book": 24, "chapter": 32, "verse": 15, "text": "For the LORD God of Israel who rules over all says, \u201cHouses, fields, and vineyards will again be bought in this land.\u201d\u2019", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201d For this title see 7:3 and the study notes on 2:19.
sn The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the \u201cagain\u201d statements in 31:4, 5, 23 and the \u201cno longer\u201d statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3\u20135. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized."}, {"pk": 2844471, "translation": "NET", "book": 24, "chapter": 32, "verse": 16, "text": "\u201cAfter I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the LORD,"}, {"pk": 2844472, "translation": "NET", "book": 24, "chapter": 32, "verse": 17, "text": "\u2018Oh, Lord GOD, you did indeed make heaven and earth by your mighty power and great strength. Nothing is too hard for you!", "comment": "tn Heb \u201cby your great power and your outstretched arm.\u201d See 21:5; 27:5 and the marginal note on 27:5 for this idiom.
tn This is an attempt to render the Hebrew particle normally translated \u201cbehold.\u201d See the translator\u2019s note on 1:6 for the usage of this particle.
tn Heb \u201cLord Yahweh.\u201d For an explanation of the rendering here see the study note on 1:6.sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17\u201322, this prayer is really one of complaint or lament."}, {"pk": 2844473, "translation": "NET", "book": 24, "chapter": 32, "verse": 18, "text": "You show unfailing love to thousands. But you also punish children for the sins of their parents. You are the great and powerful God who is known as the LORD who rules over all.", "comment": "tn Or \u201cto thousands of generations.\u201d The contrast of showing steadfast love to \u201cthousands\u201d to the limitation of punishing the third and fourth generation of children for their parents\u2019 sins in Exod 20:5\u20136; Deut 5:9\u201310; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to \u201cthousands of generations.\u201d The statement is, of course, rhetorical emphasizing God\u2019s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6\u20137.
tn Heb \u201cpays back into the bosom of their children the sin of their parents.\u201d
tn Heb \u201cNothing is too hard for you who show\u2026and who punishes\u2026the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel\u2026whose eyes are open\u2026who did signs\u2026\u201d Jer 32:18\u201322 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18\u201320a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b\u201322. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on \u201chard for you.\u201d The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style."}, {"pk": 2844474, "translation": "NET", "book": 24, "chapter": 32, "verse": 19, "text": "You plan great things and you do mighty deeds. You see everything people do. You reward each of them for the way they live and for the things they do.", "comment": "tn Heb \u201c[you are] great in counsel and mighty in deed.\u201d
tn Heb \u201cyour eyes are open to the ways of the sons of men.\u201d
tn Heb \u201cgiving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.\u201d"}, {"pk": 2844475, "translation": "NET", "book": 24, "chapter": 32, "verse": 20, "text": "You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day.", "comment": "tn Or \u201cYou did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown\u2026\u201d The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: \u201cyou did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.\u201d The majority of English versions and commentaries understand the phrases \u201cuntil this day and in Israel and in mankind\u201d to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms \u201csigns and wonders\u201d to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding \u201cboth in Israel and in mankind\u201d as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 \u00a7111.h and 458 \u00a7143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis."}, {"pk": 2844476, "translation": "NET", "book": 24, "chapter": 32, "verse": 21, "text": "You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt.", "comment": "tn Heb \u201cYou brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.\u201d For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style."}, {"pk": 2844477, "translation": "NET", "book": 24, "chapter": 32, "verse": 22, "text": "You kept the promise that you swore on oath to their ancestors. You gave them a land flowing with milk and honey.", "comment": "tn Heb \u201cfathers.\u201d
tn For an alternative translation of the expression \u201ca land flowing with milk and honey\u201d see the translator\u2019s note on 11:5."}, {"pk": 2844478, "translation": "NET", "book": 24, "chapter": 32, "verse": 23, "text": "But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. So you brought all this disaster on them.", "comment": "tn Or \u201cThey did not do everything that you commanded them to do.\u201d This is probably a case where the negative (\u05dc\u05b9\u05d0, lo\u2019) negates the whole category indicated by \u201call\u201d (\u05db\u05bc\u05b8\u05dc, kol; see BDB 482 s.v. \u05db\u05bc\u05b8\u05dc 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22\u201326; 11:7\u20138). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are."}, {"pk": 2844479, "translation": "NET", "book": 24, "chapter": 32, "verse": 24, "text": "Even now siege ramps have been built up around the city in order to capture it. War, starvation, and disease are sure to make the city fall into the hands of the Babylonians who are attacking it. LORD, you threatened that this would happen. Now you can see that it is already taking place.", "comment": "tn Heb \u201cSiege ramps have come up to the city to capture it.\u201d
tn Heb \u201csword.\u201d
tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for further explanation.
tn Heb \u201cAnd the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.\u201d The verb \u201chas been given\u201d is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).
tn The word \u201cLord\u201d is not in the text but is supplied in the translation as a reminder that it is he who is being addressed.
tn Heb \u201cAnd what you said has happened and behold you see it.\u201d"}, {"pk": 2844480, "translation": "NET", "book": 24, "chapter": 32, "verse": 25, "text": "The city is sure to fall into the hands of the Babylonians. Yet, in spite of this, you, Lord GOD, have said to me, \u201cBuy that field with silver and have the transaction legally witnessed.\u201d\u2019\u201d", "comment": "tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for further explanation.
tn Heb \u201cAnd you, Lord Yahweh, have said to me, \u2018Buy the field for\u2026\u2019 even though the city will be given into the hands of the Babylonians.\u201d The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering \u201cis sure to fall into the hands of\u201d see the translator\u2019s note on the preceding verse.
tn Heb \u201cLord God.\u201d For the rendering of this title see the study note on 1:6.
tn Heb \u201ccall in witnesses to witness.\u201d"}, {"pk": 2844481, "translation": "NET", "book": 24, "chapter": 32, "verse": 26, "text": "The LORD answered Jeremiah.", "comment": "tn Heb \u201cThe word of the Lord came to Jeremiah, saying.\u201d"}, {"pk": 2844482, "translation": "NET", "book": 24, "chapter": 32, "verse": 27, "text": "\u201cI am the LORD, the God of all humankind. There is, indeed, nothing too difficult for me.", "comment": "tn Heb \u201cBehold, I am the Lord, the God of all flesh. Is anything too hard for me?\u201d The question is rhetorical expecting an emphatic negative answer (cf. E. W. Bullinger, Figures of Speech, 949, citing the parallel in Gen 18:14). The Hebrew particle \u201cBehold\u201d (\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh) introduces the grounds for this rhetorical negative (cf. T. O. Lambdin, Introduction to Biblical Hebrew, 170, \u00a7135 [3]), i.e., \u201cSince I am the Lord, the God of all mankind, there is indeed nothing too hard for me [or is there anything too hard for me?].\u201dsn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28\u201329a) and that it will be restored and repopulated (vv. 37\u201341). This can be seen from the parallel introductions in vv. 28, \u201cTherefore the Lord says\u201d and \u201cNow therefore the Lord says.\u201d As the creator of all and God of all mankind he has the power and authority to do with his creation what he wishes (cf. Jer 27:5\u20136)."}, {"pk": 2844483, "translation": "NET", "book": 24, "chapter": 32, "verse": 28, "text": "Therefore I, the LORD, say: \u2018I will indeed hand this city over to King Nebuchadnezzar of Babylon and the Babylonian army. They will capture it.", "comment": "tn Heb \u201cBehold, I will give this city into the hand of\u2026\u201d
tn Heb \u201cThus says the Lord.\u201d However, the speech has already been introduced as first person. So the first person style has been retained for smoother narrative style.
tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for further explanation."}, {"pk": 2844484, "translation": "NET", "book": 24, "chapter": 32, "verse": 29, "text": "The Babylonian soldiers that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops.", "comment": "tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for further explanation.
sn Compare Jer 19:13."}, {"pk": 2844485, "translation": "NET", "book": 24, "chapter": 32, "verse": 30, "text": "This will happen because the people of Israel and Judah have repeatedly done what displeases me from their earliest history until now and because they have repeatedly made me angry by the things they have done. I, the LORD, affirm it!", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cthat which is evil in my eyes.\u201d For this idiom see BDB 744 s.v. \u05e2\u05b7\u05d9\u05b4\u05df 3.c and compare usage in 18:10.
tn Heb \u201cby the work of their hands.\u201d See the translator\u2019s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.
tn Heb \u201cfrom their youth.\u201dsn Compare Jer 3:24\u201325; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).
tn Heb \u201cthe people of Israel.\u201d However, since \u201cpeople of Israel\u201d has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun \u201cthey\u201d accomplishes the same purpose."}, {"pk": 2844486, "translation": "NET", "book": 24, "chapter": 32, "verse": 31, "text": "This will happen because the people of this city have aroused my anger and my wrath since the time they built it until now. They have made me so angry that I am determined to remove it from my sight.", "comment": "tn The statements in vv. 28\u201329 regarding the certain destruction of the city are motivated by three parallel causal clauses in vv. 30a, b, 31, the last of which extends through subordinate and coordinate clauses until the end of v. 35. An attempt has been made to bring out this structure by repeating the idea \u201cThis/it will happen\u201d in front of each of these causal clauses in the English translation.
tn Heb \u201cFor this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.\u201d The preposition \u05b0\u05dc (lamed) with the infinitive (Heb \u201cso as to remove it\u201d; \u05dc\u05b7\u05d4\u05b2\u05e1\u05b4\u05d9\u05e8\u05b8\u05d4\u05bc, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, \u00a7199, and compare usage in 2 Sam 13:2).
tn Heb \u201cfrom the day they built it until this day.\u201dsn The Israelites did not in fact \u201cbuild\u201d Jerusalem. They captured it from the Jebusites in the time of David. This refers perhaps to the enlarging and fortifying of the city after it came into the hands of the Israelites (2 Sam 5:6\u201310)."}, {"pk": 2844487, "translation": "NET", "book": 24, "chapter": 32, "verse": 32, "text": "I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness \u2014 they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem have done this wickedness.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cremove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.\u201d The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections."}, {"pk": 2844488, "translation": "NET", "book": 24, "chapter": 32, "verse": 33, "text": "They have turned away from me instead of turning to me. I tried over and over again to instruct them, but they did not listen and respond to correction.", "comment": "tn Heb \u201cBut they were not listening so as to accept correction.\u201d
tn For the idiom involved here see the translator\u2019s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 \u00a7113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.
tn Heb \u201cthey have turned [their] backs to me, not [their] faces.\u201d Compare the same idiom in 2:27."}, {"pk": 2844489, "translation": "NET", "book": 24, "chapter": 32, "verse": 34, "text": "They set up their disgusting idols in the temple which I have claimed for my own and defiled it.", "comment": "tn Heb \u201cthe house which is called by my name.\u201d Cf. 7:10, 11, 14 and see the translator\u2019s note on 7:10 for the explanation for this rendering."}, {"pk": 2844490, "translation": "NET", "book": 24, "chapter": 32, "verse": 35, "text": "They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.\u2019", "comment": "sn Compare Jer 7:30\u201331; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2\u20135; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20\u201321). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2\u20135; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah\u2019s demise (2 Kgs 24:3\u20134). Though Josiah tried to root these pagan practices (2 Kgs 23:4\u201314) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).
tn Heb \u201cThey built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= \u201cmind\u201d in modern psychology] to do this abomination so as to make Judah liable for punishment.\u201d For the use of the Hiphil of \u05d7\u05b8\u05d8\u05b8\u05d0 (khata\u2019) to refer to the liability for punishment see BDB s.v. \u05d7\u05b8\u05d8\u05b8\u05d0 Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than \u201ccause Judah to sin\u201d which is the normal translation assigned to the verb here. The particle \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general."}, {"pk": 2844491, "translation": "NET", "book": 24, "chapter": 32, "verse": 36, "text": "\u201cYou and your people are right in saying, \u2018War, starvation, and disease are sure to make this city fall into the hands of the king of Babylon.\u2019 But now I, the LORD God of Israel, have something further to say about this city:", "comment": "sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah\u2019s statement just before he expresses his perplexity about the Lord\u2019s command to buy the field of his cousin in spite of the certainty of the city\u2019s demise. In 32:28 it is the Lord\u2019s affirmation that the city will indeed fall. Here, the Lord picks up Jeremiah\u2019s assessment only to add a further prophesy (vv. 37\u201341) of what is just as sure to happen (v. 42). This is the real answer to Jeremiah\u2019s perplexity. Verses 28-35 are an assurance that the city will indeed be captured and a reiteration again of the reason for its demise. The structure of the two introductions in v. 28 and v. 36 are parallel and flow out of the statement that the Lord is God of all mankind and nothing is too hard for him (neither destruction nor restoration [cf. 1:10]).
tn Heb \u201cyou.\u201d However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
tn Heb \u201cAnd now therefore thus says the Lord, the God of Israel, concerning this city which you [masc. pl.] are saying has been given [prophetic perfect = will be given] into the hand of the king of Babylon through sword, starvation, and disease.\u201d The translation attempts to render the broader structure mentioned in the study note and to break the sentence down in a way that conforms more to contemporary English style and that will lead into the speech which does not begin until the next verse. As in v. 28 the third person introduction has been changed to first person for smoother narrative style in a first person speech (i.e., vv. 27\u201344 are all the Lord\u2019s answer to Jeremiah\u2019s prayer). The words \u201cright in\u201d added to \u201care saying\u201d are intended to reflect the connection between v. 28 and the statement here (which is a repetition of v. 24). I.e., God does not deny that Jeremiah\u2019s assessment is correct; he affirms it but has something further to say in answer to Jeremiah\u2019s prayer.
tn Heb \u201csword.\u201d"}, {"pk": 2844492, "translation": "NET", "book": 24, "chapter": 32, "verse": 37, "text": "\u2018I will certainly regather my people from all the countries where I will have exiled them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety.", "comment": "tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here."}, {"pk": 2844493, "translation": "NET", "book": 24, "chapter": 32, "verse": 38, "text": "They will be my people, and I will be their God.", "comment": "sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22."}, {"pk": 2844494, "translation": "NET", "book": 24, "chapter": 32, "verse": 39, "text": "I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for their own good and the good of the children who descend from them.", "comment": "tn Heb \u201cI will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.\u201d The phrase \u201cone heart\u201d refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. \u05b5\u05dc\u05d1 4 where reference is made to \u201cinclinations, resolutions, and determinations of the will\u201d). The phrase \u201cone way\u201d refers to one way of life or conduct (cf. BDB 203 s.v. \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing \u201cfear, reverence, respect\u201d for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.sn Other passages also speak about the \u201csingle-minded purpose\u201d (Heb \u201cone heart\u201d) and \u201cliving in a way that shows respect for me.\u201d Deut 30:6\u20138 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20\u201321 speaks of the removal of a stony heart and the giving of a single-minded, \u201cfleshy\u201d heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26\u201327 speaks of the removal of a stony heart and the giving of a new, \u201cfleshy\u201d heart and a new spirit and an infusion of God\u2019s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might \u201cknow\u201d him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4\u20136)."}, {"pk": 2844495, "translation": "NET", "book": 24, "chapter": 32, "verse": 40, "text": "I will make a lasting covenant with them that I will never stop doing good to them. I will fill their hearts and minds with respect for me so that they will never again turn away from me.", "comment": "tn Heb \u201can everlasting covenant.\u201d For the rationale for the rendering \u201cagreement\u201d and the nature of the biblical covenants see the study note on 11:2.sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal\u2019s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26\u201337 and note especially 1 Kgs 11:23\u201339). The new covenant appears to be the renewal of God\u2019s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.
tn Or \u201cstop being gracious to them\u201d or \u201cstop blessing them with good\u201d; Heb \u201cturn back from them to do good to them.\u201d
tn Or \u201cI will make them want to fear and respect me so much that\u201d; Heb \u201cI will put the fear of me in their hearts.\u201d However, as has been noted several times, \u201cheart\u201d in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
tn The words \u201cnever again\u201d are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others."}, {"pk": 2844496, "translation": "NET", "book": 24, "chapter": 32, "verse": 41, "text": "I will take delight in doing good to them. I will faithfully and wholeheartedly plant them firmly in the land.\u2019", "comment": "tn Heb \u201cwill plant them in the land with faithfulness with all my heart and with all my soul.\u201d The latter expressions are, of course, anthropomorphisms (see Deut 6:5)."}, {"pk": 2844497, "translation": "NET", "book": 24, "chapter": 32, "verse": 42, "text": "\u201cFor I, the LORD, say: \u2018I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them.", "comment": "tn Heb \u201cFor thus says the Lord.\u201d See the translator\u2019s notes on 32:27, 36.
tn Heb \u201cAs I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.\u201d The translation has broken down the longer Hebrew sentence to better conform to English style.sn See the same guarantee in Jer 31:27."}, {"pk": 2844498, "translation": "NET", "book": 24, "chapter": 32, "verse": 43, "text": "You and your people are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians. But fields will again be bought in this land.", "comment": "tn Heb \u201cFields will be bought in this land of which you [masc. pl.] are saying, \u2018It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.\u2019\u201d The original sentence has been broken down to better conform to contemporary English style.
tn Heb \u201cyou.\u201d However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for further explanation.
tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 \u00a7126.m)."}, {"pk": 2844499, "translation": "NET", "book": 24, "chapter": 32, "verse": 44, "text": "Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the western foothills, and southern Judah. For I will restore them to their land. I, the LORD, affirm it!\u2019\u201d", "comment": "tn Or \u201cI will reverse their fortunes.\u201d For this idiom see the translator\u2019s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.
tn Heb \u201cThey will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.\u201d The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite \u201cthey will buy\u201d is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 \u00a7113.y) which is a common feature of the style of the book of Jeremiah.sn For the geographical districts mentioned here compare Jer 17:26.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844500, "translation": "NET", "book": 24, "chapter": 33, "verse": 1, "text": "The LORD spoke to Jeremiah a second time while he was still confined in the courtyard of the guardhouse.", "comment": "sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4).
tn Heb \u201cAnd the word of the Lord came to Jeremiah a second time\u2026, saying.\u201d"}, {"pk": 2844501, "translation": "NET", "book": 24, "chapter": 33, "verse": 2, "text": "\u201cI, the LORD, do these things. I, the LORD, form the plan to bring them about. I am known as the LORD. I say to you,", "comment": "tn Or \u201cI, the Lord, made the earth. I formed it in such a way as to firmly establish it\u201d; Heb \u201cThus says the Lord who makes/does it, the Lord who forms it to establish it, whose name is the Lord.\u201d It is unclear what the antecedent of \u201cit\u201d is. The Greek version supplies the object \u201cthe earth.\u201d However, as D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:269, notes, this is probably a smoothing of a text which had no object other than the pronoun. No other text or version has an object other than the pronoun. It could be argued that \u201cthe earth\u201d is to be understood as the intended referent from other contexts within the book of Jeremiah (Jer 10:12, 16; 51:15) where these verbs refer to the Lord as creator and from the prior context in 32:17 where the Lord\u2019s power as creator is the basis for the assertion that nothing is too hard for him. This is the object that is supplied in a number of modern English versions and commentaries. However, the use of the feminine singular pronoun in other contexts to refer to an indefinite reality which is spelled out in the preceding or following context (cf. 2 Kgs 19:25; Isa 22:11; 37:26; 44:7) lends credence to the suggestion by the committee for The Hebrew Old Testament Project that the pronoun refers to the work or plan of the Lord, a view which is reflected in the NJPS and has been adopted here. For the use of the verb \u201cform\u201d here in the sense of \u201cplan\u201d see BDB 427 s.v. \u05d9\u05b8\u05e6\u05b7\u05e8 2.b and compare the usage in Isa 22:11; 37:26. The best discussion of options is given in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 169-70, who see the pronoun referring ahead to the great and hidden things of v. 3. As in several other cases our translation has opted for a first person introduction rather than the third person of the original because the Lord himself is speaking."}, {"pk": 2844502, "translation": "NET", "book": 24, "chapter": 33, "verse": 3, "text": "\u2018Call on me in prayer and I will answer you. I will show you great and mysterious things which you still do not know about.\u2019", "comment": "tn This passive participle or adjective is normally used to describe cities or walls as \u201cfortified\u201d or \u201cinaccessible.\u201d All the lexicons, however, agree in seeing it used here metaphorically of \u201csecret\u201d or \u201cmysterious\u201d things, things that Jeremiah could not know apart from the Lord\u2019s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God\u2019s secret counsel fall through answer to prayer."}, {"pk": 2844503, "translation": "NET", "book": 24, "chapter": 33, "verse": 4, "text": "For I, the LORD God of Israel, have something more to say about the houses in this city and the royal buildings which have been torn down for defenses against the siege ramps and military incursions of the Babylonians:", "comment": "tn Heb \u201cthe sword.\u201d The figure has been interpreted for the sake of clarity."}, {"pk": 2844504, "translation": "NET", "book": 24, "chapter": 33, "verse": 5, "text": "\u2018The defenders of the city will go out and fight with the Babylonians. But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. That will happen because I have decided to turn my back on this city on account of the wicked things they have done.", "comment": "tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for further explanation.
tn The translation and meaning of vv. 4\u20135 are somewhat uncertain. The translation and precise meaning of vv. 4\u20135 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, \u201c33:4 For thus says the Lord, the God of Israel, concerning the houses of this city and concerning the houses of the kings of Judah which have been torn down on account the siege ramps and the sword 33:5 going to fight the Chaldeans and to fill them with the dead bodies of the men whom I have killed in my anger and in my wrath and on account of all whose wickedness I have hidden my face from this city.\u201d There are two difficult syntactical forms (1) the participle at the beginning of v. 5 \u201cgoing [or those going] to fight\u201d (\u05d1\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd, ba\u2019im) and (2) the infinitive plus suffix that introduces the next clause \u201cand to fill them\u201d (\u05d5\u05bc\u05dc\u05b0\u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05dd, ul\u00ffmal\u2019am). The translation has interpreted the former as a verbal use of the participle with an indefinite subject \u201cthey\u201d (= the defenders of Jerusalem who have torn down the buildings; cf. GKC 460-61 \u00a7144.i for this point of grammar). The conjunction plus preposition plus infinitive construct has been interpreted as equivalent to a finite verb (cf. IBHS 611 \u00a736.3.2a, i.e., \u201cand they will fill them [the houses and buildings of v. 4]\u201d). Adopting the Greek text of these two verses would produce a smoother reading. It reads \u201cFor thus says the Lord concerning the houses of this city and concerning the houses of the kings of Judah which have been pulled down for mounds and fortifications to fight against the Chaldeans and to fill it [should be \u201cthem\u201d] with the corpses of men whom I smote in my anger and my wrath and I turned away my face from them [rather than from \u201cthis city\u201d of the Hebrew text] for all their wickedness: Behold I will\u2026\u201d The Greek does not have the problem with the participle because it has seen it as part of a word meaning fortification. This also eliminates the problem with the infinitive because it is interpreted as parallel with \u201cto fight.\u201d I.e., the defenders used these torn-down buildings for defensive fortifications and for burial places. It would be tempting to follow this reading. However, there is no graphically close form for \u201cfortification\u201d that would explain how the more difficult \u05d1\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd \u05d4\u05b6\u05d7\u05b8\u05e8\u05b6\u05d1 (hekharev ba\u2019im) of the Hebrew text arose and there is doubt whether \u05e1\u05b9\u05dc\u05b0\u05dc\u05d5\u05b9\u05ea (sol\u00fflot) can refer to a defense mound. W. L. Holladay (Jeremiah [Hermeneia], 2:221, 225) has suggested reading \u05d4\u05b7\u05d7\u05b2\u05e8\u05b7\u05db\u05bc\u05b4\u05d9\u05dd (hakharakim) in place of \u05d4\u05b6\u05d7\u05b8\u05e8\u05b6\u05d1 (hekharev) in the technical sense of \u201ccrenels,\u201d the gaps between the raised portion on top of the wall (which raised portion he calls \u201cmerlons\u201d and equates with \u05e1\u05b9\u05dc\u05b0\u05dc\u05d5\u05b9\u05ea, sol\u00fflot). He does not, however, further suggest seeing \u05d1\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd (ba\u2019im) as part of this corrupted form, choosing to see it rather as a gloss. His emendation and interpretation, however, have been justly criticized as violating the usage of both \u05e1\u05b9\u05dc\u05b0\u05dc\u05d5\u05b9\u05ea which is elsewhere \u201csiege mound\u201d and \u05d7\u05b2\u05e8\u05b7\u05db\u05bc\u05b4\u05d9\u05dd (kharakim) which elsewhere refers only to the latticed opening of a window (Song 2:9). Until a more acceptable explanation of how the difficult Hebrew text could have arisen from the Greek, the Hebrew should be retained, though it is admittedly awkward. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 166, 172) have perhaps the best discussion of the issues and the options involved here.
tn Heb \u201cBecause I have hidden my face from.\u201d The modern equivalent for this gesture of rejection is \u201cto turn the back on.\u201d See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 \u00a730.5.1d and compare the usage in Ruth 4:3).
sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them."}, {"pk": 2844505, "translation": "NET", "book": 24, "chapter": 33, "verse": 6, "text": "But I will most surely heal the wounds of this city and restore it and its people to health. I will show them abundant peace and security.", "comment": "tn The meaning and text of this word is questioned by KBL 749 s.v. \u05e2\u05b2\u05ea\u05b6\u05e8\u05b6\u05ea. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. \u05e2\u05b2\u05ea\u05b6\u05e8\u05b6\u05ea derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew \u05e2\u05b8\u05e9\u05c1\u05b7\u05e8, \u2019ashar).
sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.
tn Heb \u201cBehold I am healing.\u201d For the usage of the particle \u201cbehold\u201d indicating certainty see the translator\u2019s note on 1:6. These are the great and hidden things that the Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 (hinni) after the introductory \u201cThus says the Lord\u201d in Jer 32:28, 37."}, {"pk": 2844506, "translation": "NET", "book": 24, "chapter": 33, "verse": 7, "text": "I will restore Judah and Israel and will rebuild them as they were in days of old.", "comment": "tn This phrase simply means \u201cas formerly\u201d (BDB 911 s.v. \u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df 3.a). The reference to the \u201cas formerly\u201d must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.sn Reference is to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.
tn Heb \u201cI will reverse [or restore] the fortunes of Judah and the fortunes of Israel.\u201d For this idiom see the translator\u2019s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44."}, {"pk": 2844507, "translation": "NET", "book": 24, "chapter": 33, "verse": 8, "text": "I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me.", "comment": "sn Compare Jer 31:34; Ezek 36:25, 33."}, {"pk": 2844508, "translation": "NET", "book": 24, "chapter": 33, "verse": 9, "text": "All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.\u2019", "comment": "tn Heb \u201cAnd it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.\u201d The long complex Hebrew sentence has been broken down to better conform with contemporary English style."}, {"pk": 2844509, "translation": "NET", "book": 24, "chapter": 33, "verse": 10, "text": "\u201cI, the LORD, say: \u2018You and your people are saying about this place, \u201cIt lies in ruins. There are no people or animals in it.\u201d That is true. The towns of Judah and the streets of Jerusalem will soon be desolate, uninhabited either by people or by animals. But happy sounds will again be heard in these places.", "comment": "tn Heb \u201cThus says the Lord.\u201d For the first person rendering see the translator\u2019s note at the end of v. 2.sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the \u201cgreat and mysterious things\u201d of v. 3.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cYou.\u201d However, the pronoun is plural as in 32:36, 43. See the translator\u2019s note on 32:36."}, {"pk": 2844510, "translation": "NET", "book": 24, "chapter": 33, "verse": 11, "text": "Once again there will be sounds of joy and gladness and the glad celebrations of brides and grooms. Once again people will bring their thank offerings to the temple of the LORD and will say, \u201cGive thanks to the LORD who rules over all. For the LORD is good and his unfailing love lasts forever.\u201d For I, the LORD, affirm that I will restore the land to what it was in days of old.\u2019", "comment": "tn Heb \u201c33:10 Thus says the Lord, \u2018There will again be heard in this place of which you are saying [masc. pl.], \u201cIt is a ruin without people and without animals,\u201d [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of\u2026.\u201d The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.
tn This phrase simply means \u201cas formerly\u201d (BDB 911 s.v. \u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df 3.a). The reference to the \u201cas formerly\u201d must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.
tn Or \u201cI will restore the fortunes of the land.\u201dsn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.
tn Heb \u201cOracle of the Lord.\u201d
sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel\u2019s early history and of the Lord\u2019s continuing providence).
sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10."}, {"pk": 2844511, "translation": "NET", "book": 24, "chapter": 33, "verse": 12, "text": "\u201cI, the LORD who rules over all, say: \u2018This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep.", "comment": "tn Heb \u201cThus says Yahweh of armies.\u201d For the explanation for the first person introduction see the translator\u2019s notes on 33:2, 10. Verses 4, 10, 12 introduce three oracles, all under the answer to the Lord\u2019s promise to Jeremiah to show him \u201cgreat and mysterious things which you still do not know about.\u201d"}, {"pk": 2844512, "translation": "NET", "book": 24, "chapter": 33, "verse": 13, "text": "I, the LORD, say that shepherds will once again count their sheep as they pass into the fold. They will do this in all the towns in the southern hill country, the western foothills, the southern hill country, the territory of Benjamin, the villages surrounding Jerusalem, and the towns of Judah.\u2019", "comment": "sn Compare Jer 32:44.
sn Heb \u201cSheep will again pass under the hands of the counter.\u201d This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:52 and in the metaphor in Ezek 20:37."}, {"pk": 2844513, "translation": "NET", "book": 24, "chapter": 33, "verse": 14, "text": "\u201cI, the LORD, affirm: \u2018The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah.", "comment": "sn This refers at the very least to the promises of Jer 23:5\u20136, 7\u20138; 30:3; 31:27, 31 where the same formula \u201cThe time will certainly come (Heb \u201cBehold the days are coming\u201d)\u201d occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10\u201311; 3:4\u20135; Amos 9:11\u201312; Isa 11:1\u20135, 10\u201316; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).
tn Heb \u201cOracle of the Lord.\u201d For the first person form of address see the translator\u2019s notes on vv. 2, 10, 12."}, {"pk": 2844514, "translation": "NET", "book": 24, "chapter": 33, "verse": 15, "text": "In those days and at that time I will raise up for them a righteous descendant of David. \u201c\u2018He will do what is just and right in the land.", "comment": "tn Heb \u201csprig\u201d or \u201cshoot.\u201dsn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5."}, {"pk": 2844515, "translation": "NET", "book": 24, "chapter": 33, "verse": 16, "text": "Under his rule Judah will enjoy safety and Jerusalem will live in security. At that time Jerusalem will be called \u201cThe LORD has provided us with justice.\u201d", "comment": "tn Heb \u201cAnd this is what will be called to it: \u2018The Lord our righteousness.\u2019\u201dsn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2\u20134; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the Lord takes up his relation with it once again, dwells in it, delights in it, and finds it faithful once more (cf. Isa 1:26). In 23:6 the title is applied to the Davidic ruler that the Lord will raise up over them who will do what is just and right. God\u2019s vindication of the city by its restoration after exile and his provision of this just ruler over it is the probable source for the title.
tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator\u2019s note there.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844516, "translation": "NET", "book": 24, "chapter": 33, "verse": 17, "text": "For I, the LORD, promise: \u201cDavid will never lack a successor to occupy the throne over the nation of Israel.", "comment": "tn Heb \u201ca man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.\u201d
sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5\u20136; 30:9)."}, {"pk": 2844517, "translation": "NET", "book": 24, "chapter": 33, "verse": 18, "text": "Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.\u201d\u2019\u201d", "comment": "tn Heb \u201cAnd to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.\u201d"}, {"pk": 2844518, "translation": "NET", "book": 24, "chapter": 33, "verse": 19, "text": "The LORD spoke further to Jeremiah.", "comment": "tn Heb \u201cAnd the word of the Lord came to Jeremiah, saying.\u201d See v. 1. This is a continuation of \u201cthe second time.\u201d"}, {"pk": 2844519, "translation": "NET", "book": 24, "chapter": 33, "verse": 20, "text": "\u201cI, LORD, make the following promise: \u2018I have made a covenant with the day and with the night that they will always come at their proper times. Only if you people could break that covenant", "comment": "tn Heb \u201cThus says the Lord.\u201d However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21\u201322) and the Levites based on a contrary to fact condition (v. 20). See further the translator\u2019s note at the end of the next verse for explanation of the English structure adopted here.
tn The word \u05d9\u05d5\u05b9\u05de\u05b8\u05dd (yomam) is normally an adverb meaning \u201cdaytime, by day, daily.\u201d However, here and in v. 25 and in Jer 15:9 it means \u201cday, daytime\u201d (cf. BDB 401 s.v. \u05d9\u05d5\u05b9\u05de\u05b8\u05dd 1).
tn Heb \u201cyou.\u201d The pronoun is plural as in 32:36, 43; 33:10."}, {"pk": 2844520, "translation": "NET", "book": 24, "chapter": 33, "verse": 21, "text": "could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me.", "comment": "tn The very complex and elliptical syntax of the original Hebrew of vv. 20\u201321 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): \u201cThus says the Lord, \u2018If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.\u201d The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase \u201cwith the Levites\u201d as well as \u201cwith David\u201d and the second serving double duty with the noun \u201cpriests\u201d which parallels \u201ca son.\u201d The noun \u201cpriests\u201d is not serving here as appositional because that phrase is always \u201cthe priests, the Levites,\u201d never \u201cthe Levites, the priests.\u201dsn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11\u201316, 25\u201329; Ps 89:3\u20134, 19\u201329) and God\u2019s covenant with the Levites (cf. Num 25:10\u201313; Mal 2:4\u20136; Deut 32:8\u201311)."}, {"pk": 2844521, "translation": "NET", "book": 24, "chapter": 33, "verse": 22, "text": "I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.\u2019\u201d", "comment": "tn Heb \u201cJust as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.\u201d The word \u201cseed of\u201d does not carry over to the \u201cthe Levites\u201d as a noun governing two genitives because \u201cthe Levites\u201d has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the Lord raises up over Israel and Judah after their regathering and restoration to the land. What is in view, then, is a reinstitution or reinstatement of the Davidic covenant of grant, the perpetual right of the Davidic dynasty to rule over the nation of Israel for all time (see also v. 26). This is guaranteed by the creation order which is the object of both God\u2019s creative decree (Gen 1:14\u201319) and his covenant with Noah after the flood (Gen 8:22). (For further discussion on the nature of a covenant of grant see the study note on 32:40.) The rejection of the lines of Jehoiakim (36:30) and Jeconiah (22:30) and the certain captivity and death of Zedekiah (32:4) may have called into question the continuance of the Davidic promise which always had a certain conditional nature to it (cf. 1 Kgs 2:4; 8:25; 9:5). This promise and this guarantee show that the covenant of grant still stands and will ultimately find its fulfillment. Because this promise never found its fulfillment after the return from exile, it is left to the NT to show how it is fulfilled (cf., e.g., Matt 1:1\u201317 where it is emphasized that Jesus is the son (and heir) of both Abraham and David)."}, {"pk": 2844522, "translation": "NET", "book": 24, "chapter": 33, "verse": 23, "text": "The LORD spoke still further to Jeremiah.", "comment": "tn Heb \u201cAnd the word of the Lord came to Jeremiah, saying.\u201d See v. 1. This is a continuation of \u201cthe second time.\u201d"}, {"pk": 2844523, "translation": "NET", "book": 24, "chapter": 33, "verse": 24, "text": "\u201cYou have surely noticed what these people are saying, haven\u2019t you? They are saying, \u2018The LORD has rejected the two families of Israel and Judah that he chose.\u2019 So they have little regard that my people will ever again be a nation.", "comment": "tn Heb \u201cHave you not seen what this people have said, saying.\u201d The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
tn Heb \u201cand my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.\u201d The phrase \u201cbefore them\u201d refers to their estimation, their mental view (cf. BDB s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. \u05e2\u05d5\u05b9\u05d3 1.a[b] for the usage of \u05e2\u05d5\u05b9\u05d3 [\u2019od] here).
tn Heb \u201cThe two families which the Lord chose, he has rejected them.\u201d This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 \u00a7143.d). Some commentators identify the \u201ctwo families\u201d as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18)."}, {"pk": 2844524, "translation": "NET", "book": 24, "chapter": 33, "verse": 25, "text": "But I, the LORD, make the following promise: I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth.", "comment": "tn Heb \u201cThus says the Lord.\u201d See the translator\u2019s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25\u201326 reads: \u201cThus says the Lord, \u201cIf I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham\u2026\u201d The syntax of the original is a little awkward because it involves the verbs \u201cestablish\u201d and \u201creject\u201d governing two objects, the first governing two similar objects \u201cmy covenant\u201d and \u201cthe regulations\u201d and the second governing two dissimilar objects \u201cthe seed of Jacob\u201d and \u201cmy servant David from taking [so as not to take].\u201d The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David\u2019s descendants over them based on the fixed order of God\u2019s creation decrees."}, {"pk": 2844525, "translation": "NET", "book": 24, "chapter": 33, "verse": 26, "text": "Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David\u2019s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, I will restore them and show mercy to them.\u201d", "comment": "tn The Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.e for the category).
tn Or \u201cI will make them prosperous once again,\u201d or \u201cI will bring them back from captivity.\u201dsn For the meaning of this idiom see the translator\u2019s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators \u201cThe Book of Consolation.\u201d Jeremiah\u2019s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5\u20137; 24:6\u20137; 29:10\u201314)."}, {"pk": 2844526, "translation": "NET", "book": 24, "chapter": 34, "verse": 1, "text": "The LORD spoke to Jeremiah while King Nebuchadnezzar of Babylon was attacking Jerusalem and the towns around it with a large army. This army consisted of troops from his own army and from the kingdoms and peoples of the lands under his dominion.", "comment": "tn Heb \u201cThe word which came to Jeremiah from the Lord while Nebuchadnezzar king of Babylon and all his army and all the kingdoms of the earth under the dominion of his hand and all the peoples were fighting against Jerusalem and against all its towns, saying.\u201d The sentence is obviously too long and the qualifiers obviously too ill-defined to translate literally. This same introductory formula has occurred in 7:1; 11:1; 18:1; 21:1; 30:1; 32:1 but without such a long introductory phrase. It is generally agreed that the phrase \u201call the peoples\u201d should be seen as a parallel term to \u201call the kingdoms\u201d under the qualifying \u201cunder the dominion of his hand/ control\u201d and what is referred to are contingent forces supplied by these vassal kingdoms and peoples under the terms of their vassal treaties with Nebuchadnezzar. Some of the nature of the make-up of these forces may be seen from a reference to Babylonian, Aramean, Moabite, and Ammonite raiders in the earlier attacks on Jerusalem during the reign of Jehoiakim (2 Kgs 24:2).sn It is difficult to assign dates to passages which have no dating formulas but there is sufficient detail in this passage to show that this incident occurred sometime early in the siege of Jerusalem while Jeremiah was still free to come and go (see v. 2 and compare 37:4 and see the second study note on 32:2). The Babylonian forces blockaded Jerusalem and attacked the outlying cities, reducing them one by one until Jerusalem had no further help. According to v. 7 Azekah and Lachish in the western foothills still held out and there is evidence from some of the correspondence from Lachish at this period that help was being sought from Egypt.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844527, "translation": "NET", "book": 24, "chapter": 34, "verse": 2, "text": "The LORD God of Israel told Jeremiah to go and give King Zedekiah of Judah a message. He told Jeremiah to tell him, \u201cThe LORD says, \u2018I am going to hand this city over to the king of Babylon and he will burn it down.", "comment": "tn Heb 34:1 \u201cThe word which came to Jeremiah from the Lord\u2026saying, \u2018Thus says the Lord God of Israel, \u201cGo and speak to Zedekiah king of Judah and say to him, \u2018Thus says the Lord, \u201cI am going to\u2026.\u201d\u2019\u201d\u2019\u201d The translation has tried to avoid some of the confusion that is created by embedding quotations within quotations by using indirect quotation in some instances; the conceptualization is the same but the style is simpler.
tn Heb \u201ctold him\u201d; the referent (Jeremiah) has been specified in the translation for clarity.
tn Heb \u201ctold him\u201d; the referent (Jeremiah) has been specified in the translation for clarity."}, {"pk": 2844528, "translation": "NET", "book": 24, "chapter": 34, "verse": 3, "text": "You yourself will not escape his clutches, but will certainly be captured and handed over to him. You must confront the king of Babylon face to face and answer to him personally. Then you must go to Babylon.", "comment": "tn Heb \u201cYour eyes will see the eyes of the king of Babylon and his mouth will speak with your mouth.\u201d For this same idiom in reverse order see 32:4 and consult the translator\u2019s note there for the obligatory nuance given to the verbs.sn For the fulfillment of this see Jer 52:7\u201311."}, {"pk": 2844529, "translation": "NET", "book": 24, "chapter": 34, "verse": 4, "text": "However, listen to what I, the LORD, promise you, King Zedekiah of Judah. I, the LORD, promise that you will not die in battle or be executed.", "comment": "tn Heb \u201cHowever, hear the word of the Lord, Zedekiah king of Judah, \u2018Thus says the Lord to you, \u201cYou will not die by the sword.\u201d\u2019\u201d The translation has tried to avoid the complexity created by embedding quotes within quotes and has used the first person address within the Lord\u2019s speech as has also been done elsewhere.
tn Heb \u201cby the sword.\u201dsn The contrast is between death in battle or by execution and death in the normal course of life. Zedekiah was captured, had to witness the execution of his sons, had his eyes put out, and was taken to Babylon where he died after a lengthy imprisonment (Jer 52:10\u201311)."}, {"pk": 2844530, "translation": "NET", "book": 24, "chapter": 34, "verse": 5, "text": "You will die a peaceful death. They will burn incense at your burial just as they did at the burial of your ancestors, the former kings who preceded you. They will mourn for you, saying, \u201cPoor, poor master!\u201d Indeed, you have my own word on this. I, the LORD, affirm it!\u2019\u201d", "comment": "sn The intent of this oracle may have been to contrast the fate of Zedekiah with that of Jehoiakim who was apparently executed, went unmourned, and was left unburied (contrast Jer 22:18\u201319).
tn Heb \u201cAnd like the burning [of incense] for your fathers, the former kings who were before you, so will they burn [incense] for you.\u201d The sentence has been reversed for easier style and the technical use of the terms interpreted.sn For the custom referred to compare 2 Chr 16:14; 21:19.
tn Heb \u201cFor [or Indeed] I myself have spoken [this] word.\u201d
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844531, "translation": "NET", "book": 24, "chapter": 34, "verse": 6, "text": "The prophet Jeremiah told all this to King Zedekiah of Judah in Jerusalem."}, {"pk": 2844532, "translation": "NET", "book": 24, "chapter": 34, "verse": 7, "text": "He did this while the army of the king of Babylon was attacking Jerusalem and the cities of Lachish and Azekah. He was attacking these cities because they were the only fortified cities of Judah which were still holding out.", "comment": "tn Heb \u201cAnd the army of the king of Babylon was fighting against Jerusalem and against all the cities of Judah which were left, [namely] against Lachish and Azekah for they alone were left of the cities of Judah as fortified cities.\u201d The intent of this sentence is to serve as a circumstantial sentence to v. 6 (= \u201cwhile the army\u2026\u201d). That thought is picked up by \u201che did this while\u2026.\u201d The long complex sentence in v. 7 has been broken down and qualifying material placed in the proper places to convey the same information in shorter English sentences in conformity with contemporary English style."}, {"pk": 2844533, "translation": "NET", "book": 24, "chapter": 34, "verse": 8, "text": "The LORD spoke to Jeremiah after King Zedekiah had made a covenant with all the people in Jerusalem to grant their slaves their freedom.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Usually translated \u201ccovenant.\u201d See the study note on 11:2 for the rationale for the translation here.sn There are no details regarding the nature of this covenant, but it was probably a parity covenant in which the people agreed to free their slaves in exchange for some concessions from the king (see the study note on 11:2 for more details on the nature of ancient Near Eastern covenants). More details about this covenant are given in vv. 15, 18\u201319 where it is said to have been made before the Lord in the temple and involved passing between the pieces of a cut-up calf. Hence it involved their swearing an oath invoking the Lord\u2019s name (cf. Gen 21:23; 31:51\u201353; 1 Sam 20:42) and pronouncing self-maledictory curses on themselves calling down on themselves a fate similar to that of the dead calf if they failed to keep it. (This latter practice is illustrated in treaty documents from the ancient Near East and is reflected in the covenant ceremony in Gen 15:8\u201316.)"}, {"pk": 2844534, "translation": "NET", "book": 24, "chapter": 34, "verse": 9, "text": "Everyone was supposed to free their male and female Hebrew slaves. No one was supposed to keep a fellow Judean enslaved.", "comment": "tn Heb \u201cafter King Zedekiah made a covenant\u2026to proclaim liberty to them [the slaves mentioned in the next verse] so that each would send away free his male slave and his female slave, the Hebrew man and the Hebrew woman, so that a man would not hold them in bondage, namely a Judean, his brother [this latter phrase is explicative of \u201cthem\u201d because it repeats the preposition in front of \u201cthem\u201d].\u201d The complex Hebrew syntax has been broken down into shorter English sentences but an attempt has been made to retain the proper subordinations.sn Through economic necessity some of the poorer people of the land had on occasion to sell themselves or their children to wealthier Hebrew landowners. The terms of their servitude were strictly regulated under Hebrew law (cf. Exod 21:2\u201311; Lev 25:39\u201355; Deut 15:12\u201318). In brief, no Hebrew was to serve a fellow Hebrew for any longer than six years. In the seventh year he or she was to go free. The period could even be shortened if the year of jubilee intervened since all debts were to be canceled, freedom restored, and indentured property returned in that year. Some see the covenant here coming in conjunction with such a jubilee year since it involved the freedom of all slaves regardless of how long they had served. Others see this covenant as paralleling an old Babylonian practice of a king declaring liberty for slaves and canceling all debts generally at the beginning of his reign (but also at other significant times within it) in order to ingratiate himself with his subjects."}, {"pk": 2844535, "translation": "NET", "book": 24, "chapter": 34, "verse": 10, "text": "All the people and their leaders had agreed to this. They had agreed to free their male and female slaves and not keep them enslaved any longer. They originally complied with the covenant and freed them.", "comment": "tn Heb \u201cAnd they complied, [that is] all the leaders and all the people who entered into the covenant that they would each let his male slave and his female slave go free so as not to hold them in bondage any longer; they complied and they let [them] go.\u201d The verb \u201cthey complied\u201d (Heb \u201cthey hearkened\u201d) is repeated at the end after the lengthy description of the subject. This is characteristic of Hebrew style. The translation has resolved the complex sentence by making the relative clauses modifying the subject independent sentences describing the situational background before mentioning the main focus, \u201cthey had complied and let them go.\u201d"}, {"pk": 2844536, "translation": "NET", "book": 24, "chapter": 34, "verse": 11, "text": "But later they had changed their minds. They had taken back their male and female slaves that they had freed and forced them to be slaves again.", "comment": "sn Most commentators are agreed that the incident referred to here occurred during the period of relief from the siege provided by the Babylonians going off to fight against the Egyptians who were apparently coming to Zedekiah\u2019s aid (compare vv. 21\u201322 with 37:5, 7). The freeing of the slaves had occurred earlier, under the crisis of the siege while the people were more responsive to the Lord due to the threat of destruction (cf. v. 15).
tn Heb \u201cthey had brought them into subjection for male and female slaves.\u201d However, the qualification of \u201cmale and female\u201d is already clear from the preceding and is unnecessary to the English sentence."}, {"pk": 2844537, "translation": "NET", "book": 24, "chapter": 34, "verse": 12, "text": "That was when the LORD spoke to Jeremiah,", "comment": "tn Heb \u201cAnd the word of the Lord came to Jeremiah from the Lord, saying.\u201d This is the resumption of the introduction in v. 8 after the lengthy description of the situation that had precipitated the Lord\u2019s message to Jeremiah. \u201cThat was when\u201d is intended to take the reader back to v. 8."}, {"pk": 2844538, "translation": "NET", "book": 24, "chapter": 34, "verse": 13, "text": "\u201cThe LORD God of Israel has a message for you. \u2018I made a covenant with your ancestors when I brought them out of Egypt where they had been slaves. It stipulated,", "comment": "tn Heb \u201cout of the house of bondage.\u201dsn This refers to the Mosaic covenant, initiated at Mount Sinai and renewed on the plains of Moab. The statement \u201cI brought you out of Egypt, out of the house of bondage\u201d functions as the \u201chistorical prologue\u201d in the Ten Commandments which is the Lord\u2019s vassal treaty with Israel in miniature. (See the study note on 11:2 and see Exod 20:2; Deut 5:6 and Exod 34:8. As such it was a motivating factor in their pledge of loyalty to him. This statement was also invoked within the law itself as a motivation for kindly treatment of slaves including their emancipation (see Deut 15:15).)
tn Heb \u201cThus says the Lord, the God of Israel, \u2018\u2026\u2019\u201d The style adopted here has been used to avoid a longer, more complex English sentence.
tn Heb \u201cfathers\u201d (also in vv. 14, 15).
tn Heb \u201cmade a covenant, saying.\u201d This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13."}, {"pk": 2844539, "translation": "NET", "book": 24, "chapter": 34, "verse": 14, "text": "\u201cEvery seven years each of you must free any fellow Hebrews who have sold themselves to you. After they have served you for six years, you shall set them free.\u201d But your ancestors did not obey me or pay any attention to me.", "comment": "sn Compare Deut 15:12\u201318 for the complete statement of this law. Here only the first part of it is cited."}, {"pk": 2844540, "translation": "NET", "book": 24, "chapter": 34, "verse": 15, "text": "Recently, however, you yourselves showed a change of heart and did what is pleasing to me. You granted your fellow countrymen their freedom and you made a covenant to that effect in my presence in the house that I have claimed for my own.", "comment": "tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.
sn This refers to the temple. See Jer 7:10, 11, 14, 30 and see the translator\u2019s note on 7:10 and the study note on 10:25 for the explanation of the idiom involved here."}, {"pk": 2844541, "translation": "NET", "book": 24, "chapter": 34, "verse": 16, "text": "But then you turned right around and showed that you did not honor me. Each of you took back your male and female slaves whom you had freed as they desired, and you forced them to be your slaves again.", "comment": "sn The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart (Heb \u201cyou turned\u201d), one that was pleasing to him (Heb \u201cright in his eyes\u201d) and one that showed they did not honor him (Heb \u201cprofaned [or belittled] his name\u201d).
tn Heb \u201cand you brought them into subjection to be to you for male and female slaves.\u201d See the translator\u2019s note on v. 11 for the same redundant repetition which is not carried over into the contemporary English sentence.
sn Heb \u201cyou profaned my name.\u201d His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7; Deut 5:11; Jer 5:2). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of \u201cname\u201d in the OT)."}, {"pk": 2844542, "translation": "NET", "book": 24, "chapter": 34, "verse": 17, "text": "So I, the LORD, say: \u201cYou have not really obeyed me and granted freedom to your neighbor and fellow countryman. Therefore, I will grant you freedom, the freedom to die in war, or by starvation or disease. I, the LORD, affirm it! I will make all the kingdoms of the earth horrified at what happens to you.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
sn Compare Jer 15:4; 24:9; 29:18.
tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 189) make the interesting observation that these two terms (Heb \u201cbrother\u201d and \u201cneighbor\u201d) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.
sn This is, of course, a metaphorical and ironical use of the term \u201cto grant freedom to.\u201d It is, however, a typical statement of the concept of talionic justice which is quite often operative in God\u2019s judgments in the OT (cf., e.g., Obad 15)."}, {"pk": 2844543, "translation": "NET", "book": 24, "chapter": 34, "verse": 18, "text": "I will punish those people who have violated their covenant with me. I will make them like the calf they cut in two and passed between its pieces. I will do so because they did not keep the terms of the covenant they made in my presence.", "comment": "tn There is a little confusion in the syntax of this section because the noun \u201cthe calf\u201d does not have any formal conjunction or preposition with it showing how it relates to the rest of the sentence. KJV treats it and the following words as though they were a temporal clause modifying \u201ccovenant which they made.\u201d The majority of modern English versions and commentaries, however, understand it as a second accusative after the verb + object \u201cI will make the men.\u201d This fits under the category of what GKC 375 \u00a7118.r calls an accusative of comparison (compare usage in Isa 21:8; Zech 2:8). Stated baldly, \u201cI will make the people\u2026the calf,\u201d it is, however, more forceful than the formal use of the noun + preposition \u05db\u05bc\u05b0 just as metaphors are generally more forceful than similes. The whole verse is one long, complex sentence in Hebrew: \u201cI will make the men who broke my covenant [referring to the Mosaic covenant containing the stipulation to free slaves after six years] [and] who did not keep the terms of the covenant which they made before me [referring to their agreement to free their slaves] [like] the calf which they cut in two and passed between its pieces.\u201d The sentence has been broken down into shorter sentences in conformity with contemporary English style.
sn See the study note on v. 8 for explanation and parallels."}, {"pk": 2844544, "translation": "NET", "book": 24, "chapter": 34, "verse": 19, "text": "I will punish the leaders of Judah and Jerusalem, the court officials, the priests, and all the other people of the land who passed between the pieces of the calf.", "comment": "tn For the rendering of this term see the translator\u2019s note on 29:2.
tn This verse is not actually a sentence in the Hebrew original but is a prepositioned object to the verb in v. 20, \u201cI will hand them over.\u201d This construction is called casus pendens in the older grammars and is used to call attention to a subject or object (cf. GKC 458 \u00a7143.d and compare the usage in 33:24). The same nondescript \u201cI will punish\u201d which was used to resolve the complex sentence in the previous verse has been chosen to introduce the objects here before the more specific \u201cI will hand them over\u201d in the next verse."}, {"pk": 2844545, "translation": "NET", "book": 24, "chapter": 34, "verse": 20, "text": "I will hand them over to their enemies who want to kill them. Their dead bodies will become food for the birds and the wild animals.", "comment": "sn See this same phrase in Jer 7:33; 16:4; 19:7."}, {"pk": 2844546, "translation": "NET", "book": 24, "chapter": 34, "verse": 21, "text": "I will also hand King Zedekiah of Judah and his officials over to their enemies who want to kill them. I will hand them over to the army of the king of Babylon, even though they have temporarily withdrawn from attacking you.", "comment": "tn Heb \u201cAnd Zedekiah king of Judah and his officials I will give into the hand of their enemies and into the hand of those who seek their lives and into the hands of the army of the king of Babylon which has gone up from against them.\u201d The last two \u201cand into the hand\u201d phrases are each giving further explication of \u201ctheir enemies\u201d (the conjunction is explicative [cf. BDB 252 s.v. \u05d5\u05b0 1.b]). The sentence has been broken down into shorter English sentences in conformity with contemporary English style.sn This refers to the relief offered by the withdrawal of the Babylonian troops to fight against the Egyptians which were coming to Zedekiah\u2019s aid (cf. 37:5, 7, 11)."}, {"pk": 2844547, "translation": "NET", "book": 24, "chapter": 34, "verse": 22, "text": "For I, the LORD, affirm that I will soon give the order and bring them back to this city. They will fight against it and capture it and burn it down. I will also make the towns of Judah desolate so that there will be no one living in them.\u201d\u2019\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844548, "translation": "NET", "book": 24, "chapter": 35, "verse": 1, "text": "The LORD spoke to Jeremiah when Jehoiakim son of Josiah was ruling over Judah.", "comment": "sn The introductory statement here shows that this incident is earlier than those in Jer 32\u201334 which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8 b.c. until 598/97 b.c. and his brother Zedekiah followed him after a brief reign of three months by Jehoiakim\u2019s son who was captured by Nebuchadnezzar and taken to Babylon. Zedekiah ruled from 598/7 b.c. until the kingdom fell in 587/86. The position of this chapter is out of chronological order emphasizing the theme of covenant infidelity (Jer 34; 35:12\u201317) versus the faithfulness to his commands that God expected from Israel as illustrated by the Rechabites\u2019 faithfulness to the commands of their progenitor. This is thus another one of those symbolic acts in Jeremiah which have significance to the message of the book (compare Jer 13, 19). This incident likely took place during the time that people living in the countryside like the Rechabites were forced to take shelter in the fortified cities because of the raiding parties that Nebuchadnezzar had sent against Jehoiakim after he had rebelled against him in 603 b.c. (compare v. 11 and Jer 4:5 with 2 Kgs 24:1\u20132).
tn Heb \u201cThe word which came to Jeremiah from the Lord in the days of Jehoiakim son of Josiah king of Judah, saying.\u201d"}, {"pk": 2844549, "translation": "NET", "book": 24, "chapter": 35, "verse": 2, "text": "\u201cGo to the Rechabite community. Invite them to come into one of the side rooms of the LORD\u2019s temple and offer them some wine to drink.\u201d", "comment": "tn Heb \u201cthe house of the Rechabites.\u201d \u201cHouse\u201d is used here in terms of \u201chousehold\u201d or \u201cfamily\u201d (cf. BDB 109 s.v. \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea 5.a, b).sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7\u20138 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23\u201324). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu\u2019s purge of Baalism and the beginning of his reign was in 841 b.c. and the incident here took place some time after Jehoiakim\u2019s rebellion in 603 b.c. (see the study note on v. 1).
sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4\u20135; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1\u201314)."}, {"pk": 2844550, "translation": "NET", "book": 24, "chapter": 35, "verse": 3, "text": "So I went and got Jaazaniah son of Jeremiah the grandson of Habazziniah, his brothers, all his sons, and all the rest of the Rechabite community."}, {"pk": 2844551, "translation": "NET", "book": 24, "chapter": 35, "verse": 4, "text": "I took them to the LORD\u2019s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers of the temple, stayed.", "comment": "sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19\u201320).
tn Heb \u201cthe sons of Hanan son of Igdaliah, the man of God.\u201d The reference to \u201csons\u201d and to \u201cman of God\u201d fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. \u05d1\u05bc\u05b5\u05df 7.a and compare the usage in 2 Kgs 4:38 for the latter)."}, {"pk": 2844552, "translation": "NET", "book": 24, "chapter": 35, "verse": 5, "text": "Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, \u201cHave some wine.\u201d", "comment": "tn Heb \u201cDrink wine.\u201d"}, {"pk": 2844553, "translation": "NET", "book": 24, "chapter": 35, "verse": 6, "text": "But they answered, \u201cWe do not drink wine because our ancestor Jonadab son of Rechab commanded us not to. He told us, \u2018You and your children must never drink wine."}, {"pk": 2844554, "translation": "NET", "book": 24, "chapter": 35, "verse": 7, "text": "Do not build houses. Do not plant crops. Do not plant a vineyard or own one. Live in tents all your lives. If you do these things you will live a long time in the land that you wander about on.\u2019", "comment": "tn Heb \u201cDon\u2019t\u2026and don\u2019t\u2026but live\u2026in order that you might\u2026.\u201d
sn Heb \u201cwhere you are sojourning.\u201d The terms \u201csojourn\u201d and \u201csojourner\u201d referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality rather than the laws of state for protection and provision of legal rights. Perhaps the best illustration of this is Abraham who \u201csojourned\u201d among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20\u201324). What is described here is the typical lifestyle of a nomadic tribe.
tn Heb \u201cDon\u2019t plant a vineyard and it shall not be to you [= and you shall/must not have one].\u201d"}, {"pk": 2844555, "translation": "NET", "book": 24, "chapter": 35, "verse": 8, "text": "We and our wives and our sons and daughters have obeyed everything our ancestor Jonadab commanded us. We have never drunk wine.", "comment": "tn Heb \u201cWe have not drunk wine all our days.\u201d Actually vv. 8b\u20139a are a series of infinitive constructs plus the negative \u05dc\u05b0\u05d1\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (l\u00ffvilti) explaining the particulars of how they have obeyed, i.e., by not drinking wine\u2026and by not building\u2026.\u201d The more direct declarative statement is used here to shorten the sentence and is more in keeping with contemporary style."}, {"pk": 2844556, "translation": "NET", "book": 24, "chapter": 35, "verse": 9, "text": "We have not built any houses to live in. We do not own any vineyards, fields, or crops."}, {"pk": 2844557, "translation": "NET", "book": 24, "chapter": 35, "verse": 10, "text": "We have lived in tents. We have obeyed our ancestor Jonadab and done exactly as he commanded us.", "comment": "tn Heb \u201cWe have obeyed and done according to all which our ancestor Jonadab commanded us.\u201d"}, {"pk": 2844558, "translation": "NET", "book": 24, "chapter": 35, "verse": 11, "text": "But when King Nebuchadnezzar of Babylon invaded the land we said, \u2018Let\u2019s get up and go to Jerusalem to get away from the Babylonian and Aramean armies.\u2019 That is why we are staying here in Jerusalem.\u201d", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cChaldean.\u201d For explanation see the study note on 21:4."}, {"pk": 2844559, "translation": "NET", "book": 24, "chapter": 35, "verse": 12, "text": "Then the LORD spoke to Jeremiah."}, {"pk": 2844560, "translation": "NET", "book": 24, "chapter": 35, "verse": 13, "text": "The LORD God of Israel who rules over all told him, \u201cGo and speak to the people of Judah and the citizens of Jerusalem. Tell them, \u2018I, the LORD, say: \u201cYou must learn a lesson from this about obeying what I say!", "comment": "tn Heb \u201c35:12 And the word of the Lord came to Jeremiah, saying, \u2018Thus says Yahweh of armies the God of Israel, \u201cGo and say\u2026\u2018Will you not learn\u2026\u2019\u201d\u2019\u201d The use of the indirect introduction has been chosen here as in 34:1\u20132 to try to cut down on the confusion created by embedding quotations within quotations.
tn Heb \u201cYahweh of armies, the God of Israel.\u201d For this title see 7:3 and the study note on 2:19.
tn Heb \u201cOracle of the Lord.\u201d
tn The words \u201cfrom this\u201d are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.
tn Heb \u201cWill you not learn a lesson\u2026?\u201d The rhetorical question here has the force of an imperative, made explicit in the translation."}, {"pk": 2844561, "translation": "NET", "book": 24, "chapter": 35, "verse": 14, "text": "Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I have spoken to you over and over again, but you have not obeyed me!", "comment": "tn Heb \u201cThe words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.\u201d (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 \u00a7121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.
tn The vav (\u05d5) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than \u201cBut I.\u201d
tn On this idiom (which occurs again in the following verse) see the translator\u2019s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9."}, {"pk": 2844562, "translation": "NET", "book": 24, "chapter": 35, "verse": 15, "text": "I sent all my servants the prophets to warn you over and over again. They said, \u201cEvery one of you, stop doing the evil things you have been doing and do what is right. Do not pay allegiance to other gods and worship them. Then you can continue to live in this land that I gave to you and your ancestors.\u201d But you did not pay any attention or listen to me.", "comment": "tn Heb \u201cDon\u2019t go after/follow other gods.\u201d See the translator\u2019s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.
tn Heb \u201cTurn, each of you, from his [= your] wicked way and make good your deeds.\u201d Compare 18:11 where the same idiom occurs with the added term of \u201cmake good your ways.\u201d"}, {"pk": 2844563, "translation": "NET", "book": 24, "chapter": 35, "verse": 16, "text": "Yes, the descendants of Jonadab son of Rechab have carried out the orders that their ancestor gave them. But you people have not obeyed me!", "comment": "tn Heb \u201cthis people.\u201d However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shift between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 \u00a7144.p) there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address which characterizes this verse and the next may reflect the Lord\u2019s rejection of the people he is addressing. A similar shift takes place in Wisdom\u2019s address to the simple minded, fools, and mockers in Prov 1:28\u201332 after the direct address of 1:22\u201327.
tn This is an attempt to represent the particle \u05db\u05bc\u05b4\u05d9 (ki) which is probably not really intensive here (cf. BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.e) but is one of those causal uses of \u05db\u05bc\u05b4\u05d9 that BDB discusses on 473-74 s.v. \u05db\u05bc\u05b4\u05d9 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn."}, {"pk": 2844564, "translation": "NET", "book": 24, "chapter": 35, "verse": 17, "text": "So I, the LORD, the God who rules over all, the God of Israel, say: \u201cI will soon bring on Judah and all the citizens of Jerusalem all the disaster that I threatened to bring on them. I will do this because I spoke to them but they did not listen. I called out to them but they did not answer.\u201d\u2019\u201d", "comment": "tn Heb \u201cTherefore, thus says the Lord, the God of armies, the God of Israel.\u201d For the title see 7:13 and the study note on 2:19. The first person address is again used in the translation because this whole section is a speech from the Lord (see vv. 12\u201313)."}, {"pk": 2844565, "translation": "NET", "book": 24, "chapter": 35, "verse": 18, "text": "Then Jeremiah spoke to the Rechabite community, \u201cThe LORD God of Israel who rules over all says, \u2018You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.\u2019", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201d For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19."}, {"pk": 2844566, "translation": "NET", "book": 24, "chapter": 35, "verse": 19, "text": "So the LORD God of Israel who rules over all says, \u2018Jonadab son of Rechab will never lack a male descendant to serve me.\u2019\u201d", "comment": "tn Heb \u201cThere shall not be cut to Jonadab son of Rechab a man standing before me all the days.\u201d For the first part of this idiom see 33:17\u201318 where it is applied to David always having a descendant to occupy the throne and the Levites will always have priests to offer up sacrifices. For the latter part of the idiom \u201cto stand before\u201d referring to service see BDB 764 s.v. \u05e2\u05b8\u05de\u05b7\u05d3 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on, or serving a superior, a king, or the Lord. It is used of both prophets (e.g., 1 Kgs 17:1) and priests (e.g., Deut 10:8) serving the Lord. Its most common use is to refer to priestly service. The nature of the service is not further defined in this case, though several of the commentaries point out a Mishnaic tradition that the Rechabites later were given the function of bringing wood for the altar."}, {"pk": 2844567, "translation": "NET", "book": 24, "chapter": 36, "verse": 1, "text": "The LORD spoke to Jeremiah in the fourth year that Jehoiakim son of Josiah was ruling over Judah.", "comment": "tn Heb \u201cThis word came to Jeremiah from the Lord in the fourth year of Jehoiakim son of Josiah the king of Judah, saying.\u201d
sn The fourth year that Jehoiakim\u2026was ruling over Judah would have been 605/4 b.c. Jehoiakim began his rule in 609/8 b.c. after his father Josiah was killed by Pharaoh Necho at Megiddo. Necho had installed him as puppet king in place of his brother Jehoahaz who was deposed by Necho after a reign of only three months (2 Kgs 23:31\u201335). According to Jer 46:2 that was the year in which Nebuchadnezzar defeated Jehoiakim\u2019s suzerain Necho at Carchemish. That was also the same year that Jerusalem came under attack and submitted to Babylonian control after a brief siege (Dan 1:1; see the study note on 25:1 for the reason for the difference in the dating between Jer 25:1; 36:2 and Dan 1:1). These events confirmed what Jeremiah had been saying about the foe from the north (4:6; 6:1; 15:12) and would have provided the impetus for the hopes that the people would repent if they were reminded about what Jeremiah had been saying."}, {"pk": 2844568, "translation": "NET", "book": 24, "chapter": 36, "verse": 2, "text": "\u201cGet a scroll. Write on it everything I have told you to say about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now.", "comment": "sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim\u2019s reign (the period between Josiah\u2019s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6 b.c. (1:2) and beyond (cf. Jer 40\u201344) much more was added to those two scrolls even later.
sn Heb \u201ca roll [or scroll] of a document.\u201d Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10\u201311, 15\u201316, 21\u201323).
sn The intent is hardly that of giving a verbatim report of everything that the Lord had told him to say or of everything that he had actually said. What the scroll undoubtedly contained was a synopsis of Jeremiah\u2019s messages as constructed from his memory."}, {"pk": 2844569, "translation": "NET", "book": 24, "chapter": 36, "verse": 3, "text": "Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. If they do, I will forgive their sins and the wicked things they have done.\u201d", "comment": "tn Heb \u201ctheir iniquity and their sin.\u201dsn The offer of withdrawal of punishment for sin is consistent with the principles of Jer 18:7\u20138 and the temple sermon delivered early in the reign of this king (cf. 26:1\u20133; 7:5\u20137).
tn Heb \u201cwill turn each one from his wicked way.\u201d"}, {"pk": 2844570, "translation": "NET", "book": 24, "chapter": 36, "verse": 4, "text": "So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the LORD had told him to say and Baruch wrote it all down in a scroll.", "comment": "tn Heb \u201cThen Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the Lord which he [the Lord] had spoken to him [Jeremiah].\u201d The syntax of the Hebrew sentence is awkward and hard to reproduce \u201cliterally\u201d in any meaningful way. The English sentence has been restructured to reproduce all the pertinent facts in more simplified language."}, {"pk": 2844571, "translation": "NET", "book": 24, "chapter": 36, "verse": 5, "text": "Then Jeremiah told Baruch, \u201cI am no longer allowed to go into the LORD\u2019s temple.", "comment": "tn Heb \u201cI am restrained; I cannot go into.\u201d The word \u201crestrained\u201d is used elsewhere in Jeremiah of his being confined to the courtyard of the guardhouse (33:1; 39:15). However, that occurred only later during the tenth year of Zedekiah (Jer 32:1\u20132) and Jeremiah appears here to be free to come and go as he pleased (vv. 19, 26). The word is used in the active voice of the Lord preventing Sarah from having a baby (Gen 16:2). The probable nuance is here \u201cI am prevented/ debarred\u201d from being able to go. No reason is given why he was prevented/debarred. It has been plausibly suggested that he was prohibited from going into the temple any longer because of the scathing sermon he delivered there earlier (Jer 26:1\u20133; 7:1-15)."}, {"pk": 2844572, "translation": "NET", "book": 24, "chapter": 36, "verse": 6, "text": "So you go there the next time all the people of Judah come in from their towns to fast in the LORD\u2019s temple. Read out loud where all of them can hear you what I told you the LORD said, which you wrote in the scroll.", "comment": "sn Regular fast days were not a part of Israel\u2019s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah\u2019s anticipation of a fast day when the scroll could be read.
tn Heb \u201cSo you go and read from the scroll which you have written from my mouth the words of the Lord in the ears of the people in the house of the Lord on a fast day, and in that way [for the explanation of this rendering see below] you will be reading them in the ears of all Judah [= the people of Judah] who come from their towns [i.e., to the temple to fast].\u201d Again the syntax of the original is awkward, separating several of the qualifying phrases from the word or phrase they are intended to modify. In most of the \u201cliteral\u201d English versions the emphasis on \u201cwhat the Lord said\u201d tends to get lost and it looks like two separate groups are to be addressed rather than one. The intent of the phrase is to define who the people are who will hear; the \u05d5\u05b7 that introduces the clause is explicative (BDB 252 s.v. \u05d5\u05b7 1.b) and the \u05d2\u05bc\u05b7\u05dd (gam) is used to emphasize the explicative \u201call Judah who come in from their towns\u201d (cf. BDB 169 s.v. \u05d2\u05bc\u05b7\u05dd 2). If some force were to be given to the \u201cliteral\u201d rendering of that particle here it would be \u201cactually.\u201d This is the group that is to be addressed according to v. 3. The complex Hebrew sentence has been restructured to include all the relevant information in more comprehensible and shorter English sentences."}, {"pk": 2844573, "translation": "NET", "book": 24, "chapter": 36, "verse": 7, "text": "Perhaps then they will ask the LORD for mercy and will all stop doing the evil things they have been doing. For the LORD has threatened to bring great anger and wrath against these people.\u201d", "comment": "tn Heb \u201cFor great is the anger and the wrath which the Lord has spoken against this people.\u201d The translation uses the more active form which is more in keeping with contemporary English style.
tn Heb \u201cwill turn each one from his wicked way.\u201d"}, {"pk": 2844574, "translation": "NET", "book": 24, "chapter": 36, "verse": 8, "text": "So Baruch son of Neriah did exactly what the prophet Jeremiah had told him to do. He read what the LORD had said from the scroll in the temple of the LORD.", "comment": "tn Heb \u201cAnd Baruch son of Neriah did according to all that the prophet Jeremiah commanded him with regard to reading from the scroll the words of the Lord in the temple of the Lord.\u201d The sentence has been broken down and the modifiers placed where they belong to better conform to contemporary English style."}, {"pk": 2844575, "translation": "NET", "book": 24, "chapter": 36, "verse": 9, "text": "All the people living in Jerusalem and all the people who came into Jerusalem from the towns of Judah came to observe a fast before the LORD. The fast took place in the ninth month of the fifth year that Jehoiakim son of Josiah was ruling over Judah.", "comment": "tn There is some debate about the syntax of the words translated \u201cAll the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.\u201d As the sentence is structured in Hebrew it looks like these words are the subject of \u201cproclaim a fast.\u201d However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. 1 Kgs 21:9, 12; Jonah 3:7). Hence many see these words as the object of the verb which has an impersonal subject \u201cthey.\u201d This is most likely unless with J. Bright (Jeremiah [AB], 180) the word \u201cproclaim\u201d is used in a looser sense as \u201cobserved.\u201d The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see Jonah 3:5 which precedes the official proclamation in 3:7. The Hebrew text reads: \u201cIn the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the Lord, all the people in Jerusalem and all the people who came from the cities of Judah into Jerusalem.\u201d The sentence has been broken down and restructured to better conform with contemporary English style.sn Judging from v. 22 this was one of the winter months meaning that the reckoning is based on the calendar which starts with April rather than the one which starts with September (Nisan to Nisan rather than Tishri to Tishri). The ninth month would have been Kislev which corresponds roughly to December. According to Babylonian historical records this is the same year and the same month when Ashkelon was captured and sacked. The surrender of Jerusalem and the subsequent looting of the temple in the previous year (Dan 1:1) and the return of the menacing presence of Nebuchadnezzar in the near vicinity were probably the impetus for the fast.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844576, "translation": "NET", "book": 24, "chapter": 36, "verse": 10, "text": "At that time Baruch went into the temple of the LORD. He stood in the entrance of the room of Gemariah the son of Shaphan who had been the royal secretary. That room was in the upper court near the entrance of the New Gate. There, where all the people could hear him, he read from the scroll what Jeremiah had said.", "comment": "sn The New Gate is the same gate where Jeremiah had been accused of falsely claiming the Lord\u2019s authority for his \u201ctreasonous\u201d prophecies according to 26:10\u201311. See the study note on 26:10 for more details about the location of this gate.
tn The syntax of the original is complicated due to all the qualifying terms: Heb \u201cAnd Baruch read from the scroll the words of Jeremiah in the house of the Lord in (i.e., in the entrance of) the room of Gemariah son of Shaphan the scribe in the upper court at the entrance of the New Gate in the house of the Lord in the ears of all the people.\u201d The sentence has been broken down and restructured to contain all the same information in shorter English sentences that better conform with contemporary English style.
sn Shaphan had been the royal secretary under Jehoiakim\u2019s father\u2019s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See 2 Kgs 22 and note especially vv. 3, 8, 10.) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah\u2019s behalf when the priests and prophets sought to have him killed.
sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called \u201cupper\u201d here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing."}, {"pk": 2844577, "translation": "NET", "book": 24, "chapter": 36, "verse": 11, "text": "Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the LORD had said.", "comment": "tn Heb \u201cMicaiah son of Gemariah son of Shaphan heard all the words of the Lord from upon the scroll.\u201d The words \u201cheard Baruch read\u201d are implicit from the context and are supplied in the translation for smoothness."}, {"pk": 2844578, "translation": "NET", "book": 24, "chapter": 36, "verse": 12, "text": "He went down to the chamber of the royal secretary in the king\u2019s palace and found all the court officials in session there. Elishama the royal secretary, Delaiah son of Shemaiah, Elnathan son of Achbor, Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials were seated there.", "comment": "sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1; 2 Kgs 25:25, he was also a member of the royal family.
sn This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah that Jehoiakim had executed. Though he was instrumental in the death of that prophet, he appears to have been favorably disposed to Jeremiah or at least impressed by the seriousness of his messages, because he is one of the officials that urged Baruch and Jeremiah to hide (v. 19), and he counseled Jehoiakim not to burn the scroll (v. 25)."}, {"pk": 2844579, "translation": "NET", "book": 24, "chapter": 36, "verse": 13, "text": "Micaiah told them everything he had heard Baruch read from the scroll in the hearing of the people.", "comment": "tn Heb \u201cMicaiah reported to them all the words which he heard when Baruch read from the scroll in the ears of the people.\u201d"}, {"pk": 2844580, "translation": "NET", "book": 24, "chapter": 36, "verse": 14, "text": "All the officials sent Jehudi, who was the son of Nethaniah and the grandson of Cushi, to Baruch. They ordered him to tell Baruch, \u201cCome here and bring with you the scroll you read in the hearing of the people.\u201d So Baruch son of Neriah went to them, carrying the scroll in his hand.", "comment": "tn Heb \u201cin your hand.\u201d
tn The original has another example of a prepositioned object (called casus pendens in the grammars; cf. GKC 458 \u00a7143.b) which is intended to focus attention on \u201cthe scroll.\u201d The Hebrew sentence reads: \u201cThe scroll which you read from it in the ears of the people take it and come.\u201d Any attempt to carry over this emphasis into the English translation would be awkward. Likewise, the order of the two imperatives has been reversed as more natural in English.
tn Heb \u201cSo Baruch son of Neriah took the scroll in his hand and went to them.\u201d The clause order has been rearranged in the translation for stylistic reasons."}, {"pk": 2844581, "translation": "NET", "book": 24, "chapter": 36, "verse": 15, "text": "They said to him, \u201cPlease sit down and read it to us.\u201d So Baruch sat down and read it to them.", "comment": "tn Or \u201c\u2018to us personally\u2019\u2026to them personally\u201d; Heb \u201c\u2018in our ears\u2019\u2026in their ears.\u201d Elsewhere this has been rendered \u201cin the hearing of\u201d or \u201cwhere they could hear.\u201d All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate."}, {"pk": 2844582, "translation": "NET", "book": 24, "chapter": 36, "verse": 16, "text": "When they had heard it all, they expressed their alarm to one another. Then they said to Baruch, \u201cWe must certainly give the king a report about everything you have read!\u201d", "comment": "tn Heb \u201call the words.\u201d
tn According to BDB 808 s.v. \u05e4\u05bc\u05b8\u05d7\u05b7\u05d3 Qal.1 and 40 s.v. \u05d0\u05b6\u05dc 3.a, this is an example of the \u201cpregnant\u201d use of a preposition where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: \u201cthey feared unto one another.\u201d BDB translates \u201cthey turned in dread to each other.\u201d The translation adopted seems more appropriate in this context.
tn Heb \u201cWe must certainly report to the king all these things.\u201d Here the word \u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (d\u00ffvarim) must mean \u201cthings\u201d (cf. BDB 183 s.v. \u05d3\u05bc\u05b8\u05d1\u05b8\u05e8 IV.3) rather than \u201cwords\u201d because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use a form that suggests a summary report of all the matters spoken about in the scroll rather than the indefinite \u201cthings.\u201d"}, {"pk": 2844583, "translation": "NET", "book": 24, "chapter": 36, "verse": 17, "text": "Then they asked Baruch, \u201cHow did you come to write all these words? Do they actually come from Jeremiah\u2019s mouth?\u201d", "comment": "tn Or \u201cDid Jeremiah dictate them to you?\u201d The words \u201cDo they actually come from Jeremiah\u2019s mouth?\u201d assume that the last phrase (\u05de\u05b4\u05e4\u05bc\u05b4\u05d9\u05d5, mippiv) is a question, either without the formal he (\u05d4\u05b2) interrogative (see GKC 473 \u00a7150.a and compare usage in 1 Sam 16:4; Prov 5:16) or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [\u05d4\u05b2] interrogative to make it more emphatic) since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 \u00a7150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah\u2019s words not Baruch\u2019s own creation (cf. Jer 42:2\u20133 for a similar suspicion)."}, {"pk": 2844584, "translation": "NET", "book": 24, "chapter": 36, "verse": 18, "text": "Baruch answered, \u201cYes, they came from his own mouth. He dictated all these words to me and I wrote them down in ink on this scroll.\u201d", "comment": "tn The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect which emphasizes repeated action in past time and the second verb is a participle which emphasizes ongoing action. However, it is a little awkward to try to express this nuance in contemporary English. Even though it is not reflected in the translation, it is noted here for future reference."}, {"pk": 2844585, "translation": "NET", "book": 24, "chapter": 36, "verse": 19, "text": "Then the officials said to Baruch, \u201cYou and Jeremiah must go and hide. You must not let anyone know where you are.\u201d", "comment": "tn The verbs here are both direct imperatives but it sounds awkward to say \u201cYou and Jeremiah, go and hide\u201d in contemporary English. The same force is accomplished by phrasing the statement as strong advice."}, {"pk": 2844586, "translation": "NET", "book": 24, "chapter": 36, "verse": 20, "text": "The officials put the scroll in the room of Elishama, the royal secretary, for safekeeping. Then they went to the court and reported everything to the king.", "comment": "tn Heb \u201cthey deposited.\u201d For the usage of the verb here see BDB 824 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 Hiph.2.b and compare the usage in Jer 37:21 where it is used for \u201cconfining\u201d Jeremiah in the courtyard of the guardhouse.
tn Heb \u201call the matters.\u201d Compare the translator\u2019s note on v. 16.
tn Both here and in the next verse the Hebrew has \u201cin the ears of\u201d before \u201cthe king\u201d (and also before \u201call the officials\u201d). As in v. 15 these words are not represented in the translation due to the awkwardness of the idiom in contemporary English (see the translator\u2019s note on v. 15)."}, {"pk": 2844587, "translation": "NET", "book": 24, "chapter": 36, "verse": 21, "text": "The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself read it to the king and all the officials who were standing around him.", "comment": "tn Heb \u201cand Jehudi read it.\u201d However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive."}, {"pk": 2844588, "translation": "NET", "book": 24, "chapter": 36, "verse": 22, "text": "Since it was the ninth month of the year, the king was sitting in his winter quarters. A fire was burning in the firepot in front of him.", "comment": "tn Heb \u201cin the autumn house.\u201d Commentators are agreed that this was not a separate building or palace but the winter quarters in the palace.sn Larger houses, including the palace, were two-storied buildings with a lower quarters better suited for the cold of winter and an upper quarters which was better ventilated to provide cool in the summer. Since this was the ninth month (December) the king had taken up residence in the lower, warmer quarters which were equipped with a portable fire pot or brazier to keep him warm.
tc Heb \u201cthe fire in the firepot was burning before him.\u201d The translation assumes that the word \u201cfire\u201d (\u05d0\u05b5\u05e9\u05c1, \u2019esh) has dropped out after the particle \u05d0\u05b6\u05ea (\u2019et) because of the similar beginnings of the two words. The word \u201cfire\u201d is found in the Greek, Syriac, and Targumic translations according to BHS. The particle \u05d0\u05b5\u05ea should be retained rather than dropped as an erroneous writing of \u05d0\u05b5\u05e9\u05c1. Its presence is to be explained as the usage of the sign of the accusative introducing a new subject (cf. BDB 85 s.v. \u05d0\u05b6\u05ea 3.\u03b1 and compare the usage in 27:8; 38:16 [in the Kethib]; 45:4)."}, {"pk": 2844589, "translation": "NET", "book": 24, "chapter": 36, "verse": 23, "text": "As soon as Jehudi had read three or four columns of the scroll, the king would cut them off with a penknife and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire.", "comment": "tn Heb \u201che.\u201d The majority of commentaries and English versions are agreed that \u201che\u201d is the king. However, since a penknife (Heb \u201ca scribe\u2019s razor\u201d) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king\u2019s orders.
sn Heb \u201ca scribe\u2019s razor.\u201d There is some irony involved here since a scribe\u2019s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.
tn Heb \u201cdoors.\u201d This is the only time the word \u201cdoor\u201d is used in this way but all the commentaries and lexicons agree that it means \u201ccolumns.\u201d The meaning is figurative based on the similarity of shape.
tn Heb \u201cuntil the whole scroll was consumed upon the fire which was in the fire pot.\u201d"}, {"pk": 2844590, "translation": "NET", "book": 24, "chapter": 36, "verse": 24, "text": "Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow.", "comment": "tn Heb \u201cNeither the king nor any of his servants who heard all these words were afraid or tore their clothes.\u201d The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.sn There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the officials who heard the same things read (v. 16). The king and his officials did not tear their garments in grief and sorrow; instead the king cut up the scroll (the words \u201ctear\u201d and \u201ccut off\u201d are the same in Hebrew [\u05e7\u05b8\u05e8\u05b7\u05e2, qara\u2019]). Likewise, the actions of Jehoiakim and his attendants is to be contrasted with that of his father Josiah who some twenty or more years earlier tore his clothes in grief and sorrow (2 Kgs 22:11\u201320) and led the people in renewing their commitment to the covenant (2 Kgs 23:1\u20133). That was what the Lord had hoped would happen when the king and the people heard the warnings of Jeremiah (Jer 36:2\u20133). Instead, Jehoiakim expressed his contempt for the word of God by destroying the scroll."}, {"pk": 2844591, "translation": "NET", "book": 24, "chapter": 36, "verse": 25, "text": "The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll.", "comment": "tn Heb \u201cAnd also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.\u201d The translation attempts to lessen the clash in chronological sequencing with the preceding. This sentence is essentially a flash back to a time before the scroll was totally burned (v. 23)."}, {"pk": 2844592, "translation": "NET", "book": 24, "chapter": 36, "verse": 26, "text": "He also ordered Jerahmeel, who was one of the royal princes, Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the LORD hid them.", "comment": "tn Heb \u201cthe son of the king.\u201d Many of the commentaries express doubt that this actually refers to Jehoiakim\u2019s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king\u2019s own son but one of the royal princes."}, {"pk": 2844593, "translation": "NET", "book": 24, "chapter": 36, "verse": 27, "text": "The LORD spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down.", "comment": "tn Heb \u201cThen the word of the Lord came to Jeremiah after the king had burned the scroll and the words [= containing the words] which Baruch wrote down from the mouth of Jeremiah, saying.\u201d"}, {"pk": 2844594, "translation": "NET", "book": 24, "chapter": 36, "verse": 28, "text": "\u201cGet another scroll and write on it everything that was written on the original scroll that King Jehoiakim of Judah burned.", "comment": "tn Heb \u201cReturn, take another.\u201d The verb \u201creturn\u201d is used in the sense of repetition \u201ctake again\u201d (cf. BDB 998 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 Qal.8). The idea is already contained in \u201cGet another\u201d so most modern English versions do not represent it.
tn Heb \u201call the former words/things.\u201d
tn Heb \u201cfirst [or former] scroll.\u201d"}, {"pk": 2844595, "translation": "NET", "book": 24, "chapter": 36, "verse": 29, "text": "Tell King Jehoiakim of Judah, \u2018The LORD says, \u201cYou burned the scroll. You asked Jeremiah, \u2018How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?\u2019\u201d", "comment": "tn Heb \u201cYou burned this scroll, saying, \u2018Why did you write on it, saying, \u201cThe king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.\u201d\u2019\u201d The sentence raises several difficulties for translating literally. I.e., the \u201cyou\u201d in \u201cwhy did you write\u201d is undefined, though it obviously refers to Jeremiah. The gerund \u201csaying\u201d that introduces \u2018Why did you write\u2019 does not fit very well with \u201cyou burned the scroll.\u201d Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn\u2019t confront him. The question is presented rhetorically, expressing Jehoiakim\u2019s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah\u2019s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of \u201cHow dare you\u201d for the interrogative \u201cwhy do you\u201d see the translator\u2019s note on 26:9.
tn Or \u201cIn essence you asked.\u201d For explanation see the translator\u2019s note on the end of the verse."}, {"pk": 2844596, "translation": "NET", "book": 24, "chapter": 36, "verse": 30, "text": "So the LORD says concerning King Jehoiakim of Judah, \u201cNone of his line will occupy the throne of David. His dead body will be thrown out to be exposed to scorching heat by day and frost by night.", "comment": "sn Compare the more poetic prophecy in Jer 22:18\u201319 and see the study note on 22:19.
sn This prophesy was not \u201ctotally\u201d fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30)."}, {"pk": 2844597, "translation": "NET", "book": 24, "chapter": 36, "verse": 31, "text": "I will punish him and his descendants and the officials who serve him for the wicked things they have done. I will bring on them, the citizens of Jerusalem, and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.\u201d\u2019\u201d", "comment": "tn Heb \u201cfor their iniquity.\u201d
tn Heb \u201call the disaster which I spoke against them and they did not listen [or obey].\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844598, "translation": "NET", "book": 24, "chapter": 36, "verse": 32, "text": "Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind.", "comment": "tn Heb \u201cAnd he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].\u201d The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words \u201ceverything\u201d for \u201call the words\u201d and \u201cmessages\u201d for \u201cwords\u201d because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years."}, {"pk": 2844599, "translation": "NET", "book": 24, "chapter": 37, "verse": 1, "text": "Zedekiah son of Josiah succeeded Jeconiah son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon.", "comment": "tn Heb \u201cConiah.\u201d For explanation of the rendering here see the translator\u2019s note on 22:4.
tn Heb \u201cAnd Zedekiah son of Josiah whom Nebuchadnezzar king of Babylon made king in the land of Judah ruled as king instead of Coniah son of Jehoiakim.\u201d The sentence has been restructured and simplified to better conform to contemporary English style."}, {"pk": 2844600, "translation": "NET", "book": 24, "chapter": 37, "verse": 2, "text": "Neither he nor the officials who served him nor the people of Judah paid any attention to what the LORD said through the prophet Jeremiah.", "comment": "sn These two verses (37:1\u20132) are introductory to chs. 37\u201338 and are intended to characterize Zedekiah and his regime as disobedient just like Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19\u201320). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37\u201338 as seeking the Lord\u2019s help or seeking a word from the Lord. However though he did send to inquire of Jeremiah three times, he did not pay attention to the warnings that he received in reply and was ultimately responsible for the fall of Jerusalem (Jer 39). As elsewhere in the book of Jeremiah, Jeconiah\u2019s reign is passed over in silence because it was negligible and because Jeremiah did not wish to legitimize the hopes that many in Israel and Babylon had in his returning from exile and resuming rule over Judah (see further the study notes on 22:24, 30 and 33:30)."}, {"pk": 2844601, "translation": "NET", "book": 24, "chapter": 37, "verse": 3, "text": "King Zedekiah sent Jehucal son of Shelemiah and the priest Zephaniah son of Maaseiah to the prophet Jeremiah. He told them to say, \u201cPlease pray to the LORD our God on our behalf.\u201d", "comment": "sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1\u20134).
sn This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah\u2019s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15). The earlier delegation (21:1\u20132) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator\u2019s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2).
sn The priest Zephaniah son of Maaseiah was a member of the earlier delegation (21:2) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies (29:25\u201326). See the study notes on 21:2 and 29:25 for further details."}, {"pk": 2844602, "translation": "NET", "book": 24, "chapter": 37, "verse": 4, "text": "(Now Jeremiah had not yet been put in prison. So he was still free to come and go among the people as he pleased.", "comment": "sn This statement anticipates v. 15. Verses 3-4 are parenthetical to the narrative thread which is picked up in v. 5. They provide background information necessary for understanding the situation at the time the delegation comes to Jeremiah.
tn The words \u201cas he pleased\u201d are not in the text but are implicit in the idiom both in Hebrew and in English. They have been supplied in the translation for clarity and the sake of English idiom."}, {"pk": 2844603, "translation": "NET", "book": 24, "chapter": 37, "verse": 5, "text": "At that time the Babylonian forces had temporarily given up their siege against Jerusalem. They had had it under siege, but withdrew when they heard that the army of Pharaoh had set out from Egypt. )", "comment": "tn Heb \u201cAnd the army of Pharaoh had set out from Egypt and the Chaldeans who were besieging Jerusalem heard a report about them and they went up from besieging them.\u201d The sentence has been restructured and reworded to give greater emphasis to the most pertinent fact, i.e., that the siege had been temporarily lifted. The word \u201ctemporarily\u201d is not in the text but is implicit from the rest of the context. It is supplied in the translation here to better show that the information in vv. 4\u20135 is all parenthetical, providing a background for the oracle that will follow. For the meaning \u201cgiven up their siege against\u201d (Heb \u201chad taken themselves away from against\u201d) see BDB 749 s.v. \u05e2\u05b8\u05dc\u05b8\u05d4 Niph.1.c(2); 759 s.v. \u05e2\u05b7\u05dc IV.2.b.sn The Pharaoh referred to here is Pharaoh Hophra who is named in Jer 44:30. He ruled from 589-570 b.c. Shortly after he began to rule, Zedekiah had been enticed by some of the officials in his court to appeal to him for aid. This act of rebellion quickly brought Nebuchadnezzar\u2019s wrath and he invaded Judah, blockading Jerusalem and reducing the fortified cities of Judah one by one. According to Jer 39:1 the siege began in Zedekiah\u2019s ninth year (589/88 b.c.) and lasted until his eleventh year when Jerusalem fell (587/86 b.c.). The army of Pharaoh likely came sometime during 588 b.c.
tn Heb \u201cthe Chaldeans.\u201d See the study note on 21:4 for the rendering \u201cBabylonian.\u201d The word \u201cforces\u201d is supplied in the translation here for the sake of clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844604, "translation": "NET", "book": 24, "chapter": 37, "verse": 6, "text": "The LORD gave the prophet Jeremiah a message for them. He told him to tell them,", "comment": "tn Heb \u201cAnd the word of the Lord came to Jeremiah, saying.\u201d"}, {"pk": 2844605, "translation": "NET", "book": 24, "chapter": 37, "verse": 7, "text": "\u201cThe LORD God of Israel says, \u2018Give a message to the king of Judah who sent you to ask me to help him. Tell him, \u201cThe army of Pharaoh that was on its way to help you will go back home to Egypt.", "comment": "tn Or \u201cto ask me what will happen.\u201d The dominant usage of the verb \u05d3\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (darash) is to \u201cinquire\u201d in the sense of gaining information about what will happen (cf., e.g., 1 Kgs 14:5; 2 Kgs 8:8; 22:7\u20138) but it is also used in the sense of \u201cseeking help\u201d from (cf., e.g., Isa 31:1; 2 Chr 16:12; 20:3). The latter nuance appears appropriate in Jer 20:2 where Zedekiah is hoping for some miraculous intervention. That nuance also appears appropriate here where Zedekiah has sent messengers to ask Jeremiah to intercede on their behalf. However, it is also possible that the intent of both verbs is to find out from God whether the Egyptian mission will succeed and more permanent relief from the siege will be had.
tn Heb \u201cwill go back to its land, Egypt.\u201d"}, {"pk": 2844606, "translation": "NET", "book": 24, "chapter": 37, "verse": 8, "text": "Then the Babylonian forces will return. They will attack the city and will capture it and burn it down.", "comment": "tn Heb \u201cthe Chaldeans.\u201d See the study note on 21:4 for the rendering \u201cBabylonian.\u201d The word \u201cforces\u201d is supplied in the translation here for the sake of clarity."}, {"pk": 2844607, "translation": "NET", "book": 24, "chapter": 37, "verse": 9, "text": "Moreover, I, the LORD, warn you not to deceive yourselves into thinking that the Babylonian forces will go away and leave you alone. For they will not go away.", "comment": "tn Heb \u201cThus says the Lord, \u2018Do not deceive yourselves, saying, \u201cThe Chaldeans will surely go away from against us\u201d because they will not go away.\u2019\u201d The first person \u201cI, the Lord,\u201d has been used because the whole of vv. 7\u20138 has been a quote from the Lord and it would be confusing to go back and start a separate quote. The indirect quote has been used instead of the direct quote to avoid the proliferation of quote marks at the end and the possible confusion that creates.
tn Heb \u201cthe Chaldeans.\u201d See the study note on 21:4 for the rendering \u201cBabylonian.\u201d The word \u201cforces\u201d is supplied in the translation here for the sake of clarity."}, {"pk": 2844608, "translation": "NET", "book": 24, "chapter": 37, "verse": 10, "text": "For even if you were to defeat all the Babylonian forces fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.\u201d\u2019\u201d", "comment": "tn Heb \u201call the army of the Chaldeans.\u201d For the rendering \u201cBabylonian\u201d in place of Chaldean see the study note on 21:4.
tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared."}, {"pk": 2844609, "translation": "NET", "book": 24, "chapter": 37, "verse": 11, "text": "The following events also occurred while the Babylonian forces had temporarily withdrawn from Jerusalem because the army of Pharaoh was coming.", "comment": "tn The words \u201cThe following events also occurred\u201d are not in the text. They are a way to introduce the incidents recorded in 37:11\u201321 without creating a long complex sentence in English like the Hebrew does. The Hebrew of vv. 11\u201312a reads \u201cAnd it was/happened while the army of the Chaldeans had taken themselves up from against Jerusalem, Jeremiah set out from Jerusalem to go to the land of Benjamin to take part\u2026\u201d For the rendering \u201ctemporarily withdrawn from Jerusalem\u201d see the translator\u2019s note on v. 5. The words \u201cwas coming\u201d are not in the text either but are implicit and have been supplied in the translation for clarity and smoothness of English expression.
tn Heb \u201cthe Chaldeans.\u201d See the study note on 21:4 for the rendering \u201cBabylonian.\u201d The word \u201cforces\u201d is supplied in the translation here for the sake of clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844610, "translation": "NET", "book": 24, "chapter": 37, "verse": 12, "text": "Jeremiah started to leave Jerusalem to go to the territory of Benjamin. He wanted to make sure he got his share of the property that was being divided up among his family there.", "comment": "tn The meaning of this last sentence is somewhat uncertain. The Hebrew expression here occurs nowhere else in the Hebrew Bible and its meaning is debated. The verb is pointed as a shortened form of the Hiphil infinitive construct of \u05d7\u05b8\u05dc\u05b7\u05e7 (khalaq; see GKC 148 \u00a753.q for explanation of the phenomenon and other examples). There are, however, no other examples of the use of this verb in the Hiphil. BDB 324 s.v. \u05d7\u05b8\u05dc\u05b7\u05e7 Hiph defines it as \u201creceive a portion\u201d and explains it as a denominative from \u05d7\u05b5\u05dc\u05b6\u05e7 (kheleq, \u201cportion\u201d) but says that the form is dubious. KBL s.v. \u05d7\u05b8\u05dc\u05b7\u05e7 Hif defines it as \u201ctake part in dividing\u201d but that does not fit the prepositional phrase that follows (\u05de\u05b4\u05e9\u05c1\u05bc\u05b8\u05dd, misham, \u201cfrom there\u201d) as well as \u201cto receive a portion.\u201d The Greek version did not understand this of dividing property but of conducting business. Later revisions of the Greek and the Latin version, however, did understand it of \u201ctaking a share.\u201d The translation of BDB has been expanded to better reflect the probable situation. For the meaning of \u201chis family\u201d for the noun \u05e2\u05b7\u05dd (\u2019am) compare the usage in Job 18:19. For a fuller discussion of the probable situation see J. A. Thompson, Jeremiah (NICOT), 633-34.sn Though some commentators disagree, this transaction should not be viewed as subsequent to the transaction recorded in Jer 32 and seen as an attempt to take possession of a field that he had already bought. That transaction took place sometime later after he had been confined to the courtyard of the guardhouse (compare 32:2 with 37:21) and involved his buying a near relative\u2019s field. The word used here refers to \u201cgetting one\u2019s own share\u201d (compare 1 Sam 30:24; Josh 15:13, and see also Mic 2:4) not taking possession of someone else\u2019s. \u201cThere\u201d refers to the territory of Benjamin just mentioned but more specifically to Jeremiah\u2019s hometown, Anathoth (cf. 1:1)."}, {"pk": 2844611, "translation": "NET", "book": 24, "chapter": 37, "verse": 13, "text": "But he only got as far as the Benjamin Gate. There an officer in charge of the guards named Irijah, who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, \u201cYou are deserting to the Babylonians!\u201d", "comment": "tn Heb \u201cthe Chaldeans.\u201d See the study note on 21:4 for explanation.sn Irijah\u2019s charge was based on the suspicion that Jeremiah was following his own counsel to the people to surrender to the Babylonians if they wanted to save their lives (Jer 21:9).
sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.
sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).
tn Heb \u201cAnd he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah\u2026and he seized the prophet Jeremiah, saying.\u201d The sentence has been broken down and simplified to better conform with contemporary English style."}, {"pk": 2844612, "translation": "NET", "book": 24, "chapter": 37, "verse": 14, "text": "Jeremiah answered, \u201cThat\u2019s a lie! I am not deserting to the Babylonians.\u201d But Irijah would not listen to him. Irijah put Jeremiah under arrest and took him to the officials.", "comment": "tn Heb \u201cthe Chaldeans.\u201d See the study note on 21:4 for explanation."}, {"pk": 2844613, "translation": "NET", "book": 24, "chapter": 37, "verse": 15, "text": "The officials were very angry at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners.", "comment": "sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597 b.c. (2 Kgs 24:14).
tn Heb \u201cfor they had made it into the house of confinement.\u201d The causal particle does not fit the English sentence very well and \u201chouse of confinement\u201d needs some explanation. Some translate this word \u201cprison\u201d but that creates redundancy with the earlier word translated \u201cprison\u201d (\u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b8\u05d0\u05b5\u05e1\u05d5\u05bc\u05e8, bet ha\u2019esur, \u201chouse of the band/binding\u201d] which is more closely related to the concept of prison [cf. \u05d0\u05b8\u05e1\u05b4\u05d9\u05e8, \u2019asir, \u201cprisoner\u201d]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place."}, {"pk": 2844614, "translation": "NET", "book": 24, "chapter": 37, "verse": 16, "text": "So Jeremiah was put in prison in a cell in the dungeon in Jonathan\u2019s house. He was kept there for a long time.", "comment": "tn Heb \u201cJeremiah came into the house of the pit [= \u201cdungeon,\u201d BDB 92 s.v. \u05d1\u05bc\u05d5\u05b9\u05e8 4 and compare usage in Gen 40:15; 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. \u05d7\u05b8\u05e0\u05d5\u05bc\u05ea)].\u201d The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 2.a). However, that would make the translation too long, so the present translation does what several modern English versions do here, though there are no parallels listed for this nuance in the lexicons.
tn Heb \u201cJeremiah.\u201d But the proper name is somewhat redundant and unnecessary in a modern translation."}, {"pk": 2844615, "translation": "NET", "book": 24, "chapter": 37, "verse": 17, "text": "Then King Zedekiah had him brought to the palace. There he questioned him privately and asked him, \u201cIs there any message from the LORD?\u201d Jeremiah answered, \u201cYes, there is.\u201d Then he announced, \u201cYou will be handed over to the king of Babylon.\u201d", "comment": "tn Heb \u201cThen King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.\u201d
sn Jeremiah\u2019s answer even under duress was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.)
tn Heb \u201cThen he said.\u201d"}, {"pk": 2844616, "translation": "NET", "book": 24, "chapter": 37, "verse": 18, "text": "Then Jeremiah asked King Zedekiah, \u201cWhat crime have I committed against you, or the officials who serve you, or the people of Judah? What have I done to make you people throw me into prison?", "comment": "tn Heb \u201cWhat crime have I committed against you, or your servants, or this people that you [masc. pl.] have put me in prison?\u201d Some of the terms have been expanded for clarification and the sentence has been broken in two to better conform with contemporary English style.The masculine plural is used here because Zedekiah is being addressed as representative of the whole group previously named."}, {"pk": 2844617, "translation": "NET", "book": 24, "chapter": 37, "verse": 19, "text": "Where now are the prophets who prophesied to you that the king of Babylon would not attack you or this land?", "comment": "tn Heb \u201cAnd where are your prophets who prophesied to you, saying, \u2018The king of Babylon will not come against you or against this land?\u2019\u201d The indirect quote has been used in the translation because of its simpler, more direct style."}, {"pk": 2844618, "translation": "NET", "book": 24, "chapter": 37, "verse": 20, "text": "But now please listen, your royal Majesty, and grant my plea for mercy. Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.\u201d", "comment": "tn Heb \u201cMy lord, the king.\u201d
tn Or \u201cSo that I will not die there,\u201d or \u201cor I will die there\u201d; Heb \u201cand I will not die there.\u201d The particle that introduces this clause (\u05d5\u05b0\u05dc\u05b9\u05d0) regularly introduces negative purpose clauses after the volitive sequence (\u05d0\u05b7\u05dc [\u2019al] + jussive here) according to GKC 323 \u00a7109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.
tn Heb \u201clet my plea for mercy fall before you.\u201d I.e., let it come before you and be favorably received (= granted; by metonymical extension)."}, {"pk": 2844619, "translation": "NET", "book": 24, "chapter": 37, "verse": 21, "text": "Then King Zedekiah ordered that Jeremiah be committed to the courtyard of the guardhouse. He also ordered that a loaf of bread be given to him every day from the baker\u2019s street until all the bread in the city was gone. So Jeremiah was kept in the courtyard of the guardhouse.", "comment": "tn Heb \u201cStayed/Remained/ Lived.\u201d
tn Heb \u201cAnd/Then King Zedekiah ordered and they committed Jeremiah to [or deposited\u2026in] the courtyard of the guardhouse and they gave to him a loaf of bread.\u201d The translation has been structured the way it has to avoid the ambiguous \u201cthey\u201d which is the impersonal subject which is sometimes rendered passive in English (cf. GKC 460 \u00a7144.d). This text also has another example of the vav (\u05d5) + infinitive absolute continuing a finite verbal form (\u05d5\u05b0\u05e0\u05b8\u05ea\u05b9\u05df [v\u00ffnaton] = \u201cand they gave\u201d; cf. GKC 345 \u00a7113.y and see Jer 32:44; 36:23)."}, {"pk": 2844620, "translation": "NET", "book": 24, "chapter": 38, "verse": 1, "text": "Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal son of Shelemiah, and Pashhur son of Malkijah had heard the things that Jeremiah had been telling the people. They had heard him say,", "comment": "tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 \u00a733.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.
tn The name is spelled \u201cJucal\u201d in the Hebrew text here rather than \u201cJehucal\u201d as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3."}, {"pk": 2844621, "translation": "NET", "book": 24, "chapter": 38, "verse": 2, "text": "\u201cThe LORD says, \u2018Those who stay in this city will die in battle or of starvation or disease. Those who leave the city and surrender to the Babylonians will live. They will escape with their lives.\u2019\u201d", "comment": "tn Heb \u201chis life will be to him for spoil and he will live.\u201d For the meaning of this idiom see the study note on 21:9. The words and \u201che will live\u201d have been left out of the translation because they are redundant after \u201cwill live\u201d and \u201cthey will escape with their lives.\u201dsn See Jer 21:9 for this prophecy.
tn Heb \u201cby sword, by starvation, or by disease.\u201d
tn Heb \u201cthose who go out to the Chaldeans.\u201d For the rendering \u201cBabylonians\u201d for \u201cChaldeans\u201d see the study note on 21:4."}, {"pk": 2844622, "translation": "NET", "book": 24, "chapter": 38, "verse": 3, "text": "They had also heard him say, \u201cThe LORD says, \u2018This city will certainly be handed over to the army of the king of Babylon. They will capture it.\u2019\u201d", "comment": "tn The words \u201cThey had also heard him say,\u201d are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely \u201cAnd the Lord says,\u201d without any introduction.
sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect."}, {"pk": 2844623, "translation": "NET", "book": 24, "chapter": 38, "verse": 4, "text": "So these officials said to the king, \u201cThis man must be put to death. For he is demoralizing the soldiers who are left in the city as well as all the other people there by these things he is saying. This man is not seeking to help these people but is trying to harm them.\u201d", "comment": "tn The Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render \u201cFor\u201d might be misunderstood as a grounds for the preceding statement. To render \u201cAnd\u201d or \u201cMoreover\u201d sounds a little odd here. If it must be represented, \u201cMoreover\u201d is perhaps the best rendering.
tn Heb \u201cweakening the hands of.\u201d For this idiom see BDB 951 s.v. \u05e8\u05b8\u05e4\u05b8\u05d4 Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).
tn Or \u201cis not looking out for these people\u2019s best interests but is really trying to do them harm\u201d; Heb \u201cis not seeking the welfare [or \u201cwell-being\u201d; Hebrew shalom] of this people but [their] harm [more literally, evil].\u201d
tn Heb \u201cby saying these things.\u201d"}, {"pk": 2844624, "translation": "NET", "book": 24, "chapter": 38, "verse": 5, "text": "King Zedekiah said to them, \u201cVery well, you can do what you want with him. For I cannot do anything to stop you.\u201d", "comment": "tn Heb \u201cFor the king cannot do a thing with/against you.\u201d The personal pronoun \u201cI\u201d is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of \u201cyour servant\u201d for \u201cI\u201d in Hebrew (cf. BDB 714 s.v. \u05e2\u05b6\u05d1\u05b6\u05d3 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of \u05d9\u05b8\u05db\u05b9\u05dc (yakhol) as \u201cto be able to do anything,\u201d see BDB 407 s.v. \u05d9\u05b8\u05db\u05b9\u05dc 1.g.
tn Heb \u201cBehold, he is in your hands [= power/control].\u201d"}, {"pk": 2844625, "translation": "NET", "book": 24, "chapter": 38, "verse": 6, "text": "So the officials took Jeremiah and put him in the cistern of Malkijah, one of the royal princes, that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud.", "comment": "tn Heb \u201cthe son of the king.\u201d See the translator\u2019s note on Jer 36:26 for the rendering here.
tn Heb \u201cthey.\u201d
tn Heb \u201cAnd they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.\u201d The clauses have been reordered and restructured to create a more natural and smoother order in English.
sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring."}, {"pk": 2844626, "translation": "NET", "book": 24, "chapter": 38, "verse": 7, "text": "An Ethiopian, Ebed Melech, a court official in the royal palace, heard that Jeremiah had been put in the cistern. While the king was holding court at the Benjamin Gate,", "comment": "tn Heb \u201cAnd the king was sitting in the Benjamin Gate.\u201d This clause is circumstantial to the following clause; thus \u201cwhile the king was\u2026\u201d Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator\u2019s note there for further references). Hence the translation uses \u201csitting\u201d with the more technical \u201cholding court\u201d to better reflect the probable situation.
sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16\u201318).
tn Heb \u201cEbed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah\u2026\u201d The passive construction \u201cJeremiah had been put\u201d has been used to avoid the indefinite subject \u201cthey\u201d or the addition of \u201cthe officials.\u201d For the translation of \u05e1\u05b8\u05e8\u05b4\u05d9\u05e1 (saris) as \u201cofficial\u201d here rather than \u201ceunuch\u201d see the translator\u2019s note on 29:2 and see also the usage in 34:19. For the translation of \u201cCushite\u201d as Ethiopian see the study note on 13:23."}, {"pk": 2844627, "translation": "NET", "book": 24, "chapter": 38, "verse": 8, "text": "Ebed Melech departed the palace and went to speak to the king. He said to him,"}, {"pk": 2844628, "translation": "NET", "book": 24, "chapter": 38, "verse": 9, "text": "\u201cYour royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city.", "comment": "tn Heb \u201cThose men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.\u201d The particle \u05d0\u05b5\u05ea (\u2019et) before \u201cthey have thrown\u201d (\u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05b4\u05e9\u05c1\u05b0\u05dc\u05b4\u05d9\u05db\u05d5\u05bc, \u2019et \u2019asher hishlikhu) is explanatory or further definition of \u201call they have done to\u201d (i.e., the particle is repeated for apposition). The verb form \u201cand he is sure to die\u201d is an unusual use of the vav (\u05d5) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 \u00a7111.l and IBHS 557-58 \u00a733.3.1f).sn \u201cBecause there isn\u2019t any food left in the city\u201d is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement)."}, {"pk": 2844629, "translation": "NET", "book": 24, "chapter": 38, "verse": 10, "text": "Then the king gave Ebed Melech the Ethiopian the following order: \u201cTake thirty men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.\u201d", "comment": "tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read \u201cthree\u201d on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in \u201cthree\u201d and \u201cthirty\u201d involves minimal emendation (\u05e9\u05c1\u05b0\u05dc\u05b9\u05e9\u05c1\u05b8\u05d4 [sh\u00fflosha] for \u05e9\u05c1\u05b0\u05dc\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd [sh\u00ffloshim]) there is no textual or versional evidence for it except for one Hebrew ms. Perhaps the number was large to prevent the officials from hindering Ebed Melech from accomplishing the task."}, {"pk": 2844630, "translation": "NET", "book": 24, "chapter": 38, "verse": 11, "text": "So Ebed Melech took the men with him and went to a room under the treasure room in the palace. He got some worn-out clothes and old rags from there and let them down by ropes to Jeremiah in the cistern.", "comment": "tn Heb \u201cworn-out clothes and worn-out rags.\u201d
tn Heb \u201cwent into the palace in under the treasury.\u201d Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase \u201cin under\u201d (\u05d0\u05b6\u05dc\u05be\u05ea\u05bc\u05b7\u05d7\u05b7\u05ea, \u2019el-takhat) to the noun \u201cwardrobe\u201d plus the preposition \u201cto\u201d (\u05d0\u05b6\u05dc\u05be\u05de\u05b6\u05dc\u05b0\u05ea\u05b7\u05d7\u05b7\u05ea, \u2019el-meltakhat). This is a plausible emendation which would involve dropping out \u05de\u05b6\u05dc (mel) due to its similarity with the \u05d0\u05b6\u05dc (\u2019el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea III.1.a). The Greek version reads \u201cthe part underground\u201d (representing a Hebrew Vorlage of \u05d0\u05b6\u05dc \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5, \u2019el takhat ha\u2019arets) in place of \u05d0\u05b6\u05dc \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea \u05d4\u05b8\u05d0\u05d5\u05b9\u05e6\u05b8\u05e8 (\u2019el takhat ha\u2019otsar). The translation follows the Hebrew text but adds the word \u201croom\u201d for the sake of English style."}, {"pk": 2844631, "translation": "NET", "book": 24, "chapter": 38, "verse": 12, "text": "Ebed Melech called down to Jeremiah, \u201cPut these rags and worn-out clothes under your armpits to pad the ropes. Jeremiah did as Ebed Melech instructed.", "comment": "tn Or \u201cJeremiah did so.\u201d The alternate translation is what the text reads literally.
tn Heb \u201cEbed Melech the Ethiopian.\u201d The words \u201cthe Ethiopian\u201d are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.
tn Heb \u201cunder the joints of your arms under the ropes.\u201d The two uses of \u201cunder\u201d have different orientations and are best reflected by \u201cbetween your armpits and the ropes\u201d or \u201cunder your armpits to pad the ropes.\u201d"}, {"pk": 2844632, "translation": "NET", "book": 24, "chapter": 38, "verse": 13, "text": "So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined to the courtyard of the guardhouse.", "comment": "tn Heb \u201cJeremiah remained/stayed in the courtyard of the guardhouse.\u201d The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse."}, {"pk": 2844633, "translation": "NET", "book": 24, "chapter": 38, "verse": 14, "text": "Some time later Zedekiah sent and had Jeremiah brought to him at the third entrance of the LORD\u2019s temple. The king said to Jeremiah, \u201cI would like to ask you a question. Do not hide anything from me when you answer.\u201d", "comment": "tn The words \u201cwhen you answer\u201d are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.
tn The words \u201cSome time later\u201d are not in the text but are a way of translating the conjunction \u201cAnd\u201d or \u201cThen\u201d that introduces this narrative.
sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the \u201cking\u2019s outer entry\u201d (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace."}, {"pk": 2844634, "translation": "NET", "book": 24, "chapter": 38, "verse": 15, "text": "Jeremiah said to Zedekiah, \u201cIf I answer you, you will certainly kill me. If I give you advice, you will not listen to me.\u201d", "comment": "tn Or \u201cyou will most certainly kill me, won\u2019t you?\u201d Heb \u201cWill you not certainly kill me?\u201d The question is rhetorical and expects a positive answer. In situations like this BDB s.v. \u05dc\u05b9\u05d0 4.b(\u03b2) says that \u05d4\u05b2\u05dc\u05b9\u05d0 (halo\u2019) \u201chas a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.\u201d The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Jo\u00fcon 2:422 \u00a7123.e)."}, {"pk": 2844635, "translation": "NET", "book": 24, "chapter": 38, "verse": 16, "text": "So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, \u201cAs surely as the LORD lives who has given us life and breath, I promise you this: I will not kill you or hand you over to those men who want to kill you.\u201d", "comment": "tn Heb \u201cwho are seeking your life.\u201d
tn Heb \u201cSo King Zedekiah secretly swore an oath to Jeremiah, saying.\u201d
tn Heb \u201cwho has made this life/soul/ breath [\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1, nefesh] for us.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 1; 3)."}, {"pk": 2844636, "translation": "NET", "book": 24, "chapter": 38, "verse": 17, "text": "Then Jeremiah said to Zedekiah, \u201cThe LORD, the God who rules over all, the God of Israel, says, \u2018You must surrender to the officers of the king of Babylon. If you do, your life will be spared and this city will not be burned down. Indeed, you and your whole family will be spared.", "comment": "tn Heb \u201cYahweh, the God of armies, the God of Israel.\u201d Compare 7:3 and 35:17 and see the study note on 2:19.
tn Heb \u201cYour life/soul will live.\u201d The quote is a long condition-consequence sentence with compound consequential clauses. It reads, \u201cIf you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.a] will live and this city will not be burned with fire and you and your household will live.\u201d The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Jo\u00fcon 2:423 \u00a7123.g, and compare usage in Exod 15:26). For the idiom \u201cgo out to\u201d = \u201csurrender to\u201d see the full idiom in 21:9 \u201cgo out and fall over to\u201d which is condensed in 38:2 to \u201cgo out to.\u201d The expression here is the same as in 38:2."}, {"pk": 2844637, "translation": "NET", "book": 24, "chapter": 38, "verse": 18, "text": "But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians and they will burn it down. You yourself will not escape from them.\u2019\u201d", "comment": "tn Heb \u201cwill not escape from their hand.\u201dsn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4\u20135).
tn Heb \u201cChaldeans.\u201d See the study note on 21:4 for explanation."}, {"pk": 2844638, "translation": "NET", "book": 24, "chapter": 38, "verse": 19, "text": "Then King Zedekiah said to Jeremiah, \u201cI am afraid of the Judeans who have deserted to the Babylonians. The Babylonians might hand me over to them and they will torture me.\u201d", "comment": "tn Heb \u201cChaldeans.\u201d See the study note on 21:4 for explanation.
tn Or \u201cand they will badly abuse me.\u201d For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4."}, {"pk": 2844639, "translation": "NET", "book": 24, "chapter": 38, "verse": 20, "text": "Then Jeremiah answered, \u201cYou will not be handed over to them. Please obey the LORD by doing what I have been telling you. Then all will go well with you and your life will be spared.", "comment": "tn Heb \u201cPlease listen to the voice of the Lord with regard to what I have been telling you.\u201d For the idiom \u201clisten to the voice\u201d = \u201cobey\u201d see BDB 1034 s.v. \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., what I have been telling you.
tn Heb \u201cyour life [or you yourself] will live.\u201d Compare v. 17 and the translator\u2019s note there for the idiom."}, {"pk": 2844640, "translation": "NET", "book": 24, "chapter": 38, "verse": 21, "text": "But if you refuse to surrender, the LORD has shown me a vision of what will happen. Here is what I saw:"}, {"pk": 2844641, "translation": "NET", "book": 24, "chapter": 38, "verse": 22, "text": "All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, \u2018Your trusted friends misled you; they have gotten the best of you. Now that your feet are stuck in the mud, they have turned their backs on you.\u2019", "comment": "tn Heb \u201cThe men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.\u201d The term \u201cmen of your friendship\u201d (cf. BDB 1023 s.v. \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd 5.a) is used to refer to Jeremiah\u2019s \u201cso-called friends\u201d in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated \u201cmisled\u201d is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. \u05e1\u05d5\u05bc\u05ea Hiph.2). It is generally translated \u201cdeceive\u201d or \u201cmislead\u201d in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (\u05d9\u05b8\u05db\u05b9\u05dc \u05dc\u05b0, yakhol l\u00ff; see BDB 408 s.v. \u05d9\u05b8\u05db\u05b9\u05dc 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase \u201cyour feet are sunk in the mud\u201d is figurative for being entangled in great difficulties (so BDB 371 s.v. \u05d8\u05b8\u05d1\u05b7\u05e2 Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589 b.c. and withhold tribute from Nebuchadnezzar. This led to the downfall of the city which is depicted in Jeremiah\u2019s vision from the standpoint of its effects on the king himself and his family.
tn Heb \u201cAnd they will say.\u201d The words \u201ctaunt you\u201d are supplied in the translation to give the flavor of the words that follow."}, {"pk": 2844642, "translation": "NET", "book": 24, "chapter": 38, "verse": 23, "text": "\u201cAll your wives and your children will be turned over to the Babylonians. You yourself will not escape from them but will be captured by the king of Babylon. This city will be burned down.\u201d", "comment": "tn Heb \u201cyou yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.\u201d Neither use of \u201chand\u201d is natural to the English idiom.
tc This translation follows the reading of the Greek version and a few Hebrew mss. The majority of the Hebrew mss read \u201cand you will burn down this city.\u201d This reading is accepted by the majority of modern commentaries and English versions. Few of the commentaries, however, bother to explain the fact that the particle \u05d0\u05b6\u05ea (\u2019et), which normally marks the accusative object, is functioning here as the subject. For this point of grammar see BDB 85 s.v. I \u05d0\u05b5\u05ea 1.b. Or this may be another case where \u05d0\u05b5\u05ea introduces a new subject (see BDB 85 s.v. \u05d0\u05b5\u05ea 3.\u03b1 and see usage in 27:8; 36:22).
tn Heb \u201cChaldeans.\u201d See the study note on 21:4 for explanation."}, {"pk": 2844643, "translation": "NET", "book": 24, "chapter": 38, "verse": 24, "text": "Then Zedekiah told Jeremiah, \u201cDo not let anyone know about the conversation we have had. If you do, you will die.", "comment": "tn Heb \u201cabout these words.\u201d
tn Or \u201cso that you will not die.\u201d Or \u201cor you will die.\u201d See the similar construction in 37:20 and the translator\u2019s note there.sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2\u20134)."}, {"pk": 2844644, "translation": "NET", "book": 24, "chapter": 38, "verse": 25, "text": "The officials may hear that I have talked with you. They may come to you and say, \u2018Tell us what you said to the king and what the king said to you. Do not hide anything from us. If you do, we will kill you.\u2019", "comment": "tn Or \u201clest we kill you\u201d; Heb \u201cand we will not kill you,\u201d which as stated in the translator\u2019s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.
tn The phrase \u201cand what the king said to you\u201d is actually at the end of the verse, but most commentators see it as also under the governance of \u201ctell us\u201d and many commentaries and English versions move the clause forward for the sake of English style as has been done here."}, {"pk": 2844645, "translation": "NET", "book": 24, "chapter": 38, "verse": 26, "text": "If they do this, tell them, \u2018I was pleading with the king not to send me back to die in the dungeon of Jonathan\u2019s house.\u2019\u201d", "comment": "tn Heb \u201cI was causing to fall [= presenting] my petition before the king not to send me back to Jonathan\u2019s house to die there.\u201d The word \u201cdungeon of\u201d is supplied in the translation to help the reader connect this petition with Jeremiah\u2019s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15\u201316, 20).sn See Jer 37:15\u201316, 20.
tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: \u201cAnd if the officials hear that I have talked with you and come to you and say to you, \u2018Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,\u2019 then tell them.\u201d The sentence has been broken up to better conform with contemporary English style."}, {"pk": 2844646, "translation": "NET", "book": 24, "chapter": 38, "verse": 27, "text": "All the officials did indeed come and question Jeremiah. He told them exactly what the king had instructed him to say. They stopped questioning him any further because no one had actually heard their conversation.", "comment": "tn Heb \u201cAnd he reported to them according to all these words which the king had commanded.\u201d
tn Heb \u201cAll the officials came to Jeremiah and questioned him.\u201d
tn Heb \u201cAnd they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.\u201d According to BDB 578 s.v. \u05de\u05b4\u05df 1.a the preposition \u201cfrom\u201d is significant in this construction, implying a verb of motion. I.e., \u201cthey were [fell] silent [and turned away] from him.\u201d"}, {"pk": 2844647, "translation": "NET", "book": 24, "chapter": 38, "verse": 28, "text": "So Jeremiah remained confined in the courtyard of the guardhouse until the day Jerusalem was captured. The following events occurred when Jerusalem was captured.", "comment": "tn Heb \u201cAnd Jeremiah stayed/remained in the courtyard of the guardhouse\u2026\u201d The translation once again intends to reflect the situation. Jeremiah had a secret meeting with the king at the third entrance to the temple (v. 14). He was returned to the courtyard of the guardhouse (cf. v. 13) after the conversation with the king where the officials came to question him (v. 27). He was not sent back to the dungeon in Jonathan\u2019s house as he feared, but was left confined in the courtyard of the guardhouse.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The precise meaning of this line and its relation to the context are somewhat uncertain. This line is missing from the Greek and Syriac versions and from a few Hebrew mss. Some English versions and commentaries omit it as a double writing of the final words of the preceding line (see, e.g., REB; W. L. Holladay, Jeremiah [Hermeneia], 2:268). Others see it as misplaced from the beginning of 39:3 (see, e.g., NRSV, TEV, J. Bright, Jeremiah [AB], 245). The clause probably does belong syntactically with 39:3 (i.e., \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 [ka\u2019asher] introduces a temporal clause which is resumed by the vav consecutive on \u05d5\u05b7\u05d9\u05bc\u05b8\u05d1\u05b9\u05d0\u05d5\u05bc (vayyavo\u2019u; see BDB 455 s.v. \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 3), but it should not be moved there because there is no textual evidence for doing so. The intervening verses are to be interpreted as parenthetical, giving the background for the events that follow (see, e.g., the translation in D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:280). The chapter is not so much concerned with describing how Jerusalem fell as it is with contrasting the fate of Zedekiah who disregarded the word of the Lord with the fate of Jeremiah and that of Jeremiah\u2019s benefactor Ebed Melech. The best way to treat the line without actually moving it before 39:3a is to treat it as a heading as has been done here."}, {"pk": 2844648, "translation": "NET", "book": 24, "chapter": 39, "verse": 1, "text": "King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and laid siege to it. The siege began in the tenth month of the ninth year that Zedekiah ruled over Judah.", "comment": "sn 2 Kgs 25:1 and Jer 52:4 give the more precise date of the tenth day of the tenth month of the ninth year which would have been Jan 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April)."}, {"pk": 2844649, "translation": "NET", "book": 24, "chapter": 39, "verse": 2, "text": "It lasted until the ninth day of the fourth month of Zedekiah\u2019s eleventh year. On that day they broke through the city walls.", "comment": "sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months."}, {"pk": 2844650, "translation": "NET", "book": 24, "chapter": 39, "verse": 3, "text": "Then Nergal-Sharezer of Samgar, Nebo-Sarsekim, who was a chief officer, Nergal-Sharezer, who was a high official, and all the other officers of the king of Babylon came and set up quarters in the Middle Gate.", "comment": "tn The Hebrew style here is typically full or redundant, giving a general subject first and then listing the specifics. The Hebrew text reads: \u201cThen all the officers of the king of Babylon came and sat in the Middle Gate, Nergal-Sharezer\u2026and all the rest of the officers of the king of Babylon.\u201d In the translation the general subject has been eliminated and the list of the \u201creal\u201d subjects used instead; this eliminates the dashes or commas typical of some modern English versions.sn The identification of the location of the Middle Gate is uncertain since it is mentioned nowhere else in the OT.
tn English versions and commentaries differ on the number of officials named here and the exact spelling of their names. For a good discussion of the options see F. B. Huey, Jeremiah, Lamentations (NAC), 341, n. 71. Most commentaries follow the general lead of J. Bright (Jeremiah [AB], 243) as the present translation has done here. However, the second name is not emended on the basis of v. 13 as Bright does, nor is the second Nergal-Sharezer regarded as the same man as the first and the information on the two combined as he does. The first Nergal-Sharezer is generally identified on the basis of Babylonian records as the man who usurped the throne from Nebuchadnezzar\u2019s son, Awel-Marduk or Evil-Merodach as he is known in the OT (Jer 52:31; 2 Kgs 25:27). The present translation renders the two technical Babylonian terms \u201cRab-Saris\u201d (only in Jer 39:3, 13; 2 Kgs 18:17) and \u201cRab-Mag\u201d (only in Jer 39:3, 13) as \u201cchief officer\u201d and \u201chigh official\u201d without knowing precisely what offices they held. This has been done to give the modern reader some feeling of their high position without specifying exactly what their precise positions were (i.e., the generic has been used for the [unknown] specific).
tn Heb \u201csat.\u201d The precise meaning of this phrase is not altogether clear, but J. Bright (Jeremiah [AB], 243) is undoubtedly correct in assuming that it had to do with setting up a provisional military government over the city."}, {"pk": 2844651, "translation": "NET", "book": 24, "chapter": 39, "verse": 4, "text": "When King Zedekiah of Judah and all his soldiers saw them, they tried to escape. They departed from the city during the night. They took a path through the king\u2019s garden and passed out through the gate between the two walls. Then they headed for the Jordan Valley.", "comment": "sn The king\u2019s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the \u201ctwo walls\u201d which were probably the walls on the eastern and western hills.
sn Heb \u201ctoward the Arabah.\u201d The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians."}, {"pk": 2844652, "translation": "NET", "book": 24, "chapter": 39, "verse": 5, "text": "But the Babylonian army chased after them. They caught up with Zedekiah in the plains of Jericho and captured him. They took him to King Nebuchadnezzar of Babylon at Riblah in the territory of Hamath and Nebuchadnezzar passed sentence on him there.", "comment": "tn Heb \u201cThe Chaldeans.\u201d See the study note on 21:4 for explanation.
sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.
sn 2 Kgs 25:5 and Jer 52:8 mention that the soldiers all scattered from him. That is why the text focuses on Zedekiah here.
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2844653, "translation": "NET", "book": 24, "chapter": 39, "verse": 6, "text": "There at Riblah the king of Babylon had Zedekiah\u2019s sons put to death while Zedekiah was forced to watch. The king of Babylon also had all the nobles of Judah put to death."}, {"pk": 2844654, "translation": "NET", "book": 24, "chapter": 39, "verse": 7, "text": "Then he had Zedekiah\u2019s eyes put out and had him bound in chains to be led off to Babylon.", "comment": "tn Heb \u201cfetters of bronze.\u201d The more generic \u201cchains\u201d is used in the translation because \u201cfetters\u201d is a word unfamiliar to most modern readers."}, {"pk": 2844655, "translation": "NET", "book": 24, "chapter": 39, "verse": 8, "text": "The Babylonians burned down the royal palace, the temple of the LORD, and the people\u2019s homes, and they tore down the wall of Jerusalem.", "comment": "sn According to the parallels in 2 Kgs 25:8\u20139; Jer 52:12\u201313 this occurred almost a month after the wall was breached and Zedekiah\u2019s failed escape. It took place under the direction of Nebuzaradan, the captain of the king\u2019s special guard who is mentioned in the next verse.
tn Heb \u201cChaldean.\u201d See the study note on 21:4 for explanation.
tc The reading here is based on an emendation following the parallels in Jer 52:13 and 2 Kgs 25:9. The Hebrew text here does not have \u201cthe temple of the Lord\u201d and reads merely \u201chouse of the people.\u201d The text here is probably corrupt. It reads \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b8\u05e2\u05b8\u05dd (v\u00ff\u2019et-bet ha\u2019am, \u201cand the house of the people\u201d), which many explain as a collective use of \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (bayit). However, no parallels are cited by any of the commentaries, grammars, or lexicons for such a use. It is more likely that the words \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05b8\u05ea\u05bc\u05b5\u05d9 (y\u00ffhvah v\u00ff\u2019et-bate) have fallen out of the text due to similar beginnings. The words \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 (v\u00ff\u2019et-bet yhwh) are found in the parallel texts cited in the marginal note. The Greek version is no help here because vv. 4\u201313 are omitted, probably due to the similarities in ending of vv. 3, 13 (i.e., homoioteleuton of \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d1\u05bc\u05b8\u05d1\u05b6\u05dc, melekh bavel)."}, {"pk": 2844656, "translation": "NET", "book": 24, "chapter": 39, "verse": 9, "text": "Then Nebuzaradan, the captain of the royal guard, took captive the rest of the people who were left in the city. He carried them off to Babylon along with the people who had deserted to him.", "comment": "tn For the meaning of this phrase see BDB 371 s.v. \u05d8\u05b7\u05d1\u05bc\u05b8\u05d7 2 and compare the usage in Gen 39:1.
tc The translation is based on an emendation of the text which leaves out \u201cthe rest of the people who were left\u201d as a double writing of the same phrase at the beginning of the verse. Some commentators emend the phrase \u201cthe rest of the people who were left\u201d (\u05d4\u05b7\u05e0\u05bc\u05b4\u05e9\u05c1\u05b0\u05d0\u05b8\u05e8\u05b4\u05d9\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea \u05d9\u05b6\u05ea\u05b6\u05e8 \u05d4\u05b8\u05e2\u05b8\u05dd, hannish\u2019arim v\u00ff\u2019et yeter ha\u2019am) to read \u201cthe rest of the craftsmen who were left\u201d (\u05d5\u05b0\u05d0\u05b6\u05ea \u05d9\u05b6\u05ea\u05b6\u05e8 \u05d4\u05b8\u05d0\u05b8\u05de\u05d5\u05b9\u05df \u05d4\u05b7\u05e0\u05bc\u05b4\u05e9\u05c1\u05b0\u05d0\u05b8\u05e8\u05b4\u05d9\u05dd, v\u00ff\u2019et yeter ha\u2019amon hannish\u2019arim) on the basis of the parallel in Jer 52:15 (which does not have \u05d4\u05b7\u05e0\u05bc\u05b4\u05e9\u05c1\u05b0\u05d0\u05b8\u05e8\u05b4\u05d9\u05dd, hannish\u2019arim). However, it is easier to explain the phrase as a dittography of the phrase at the beginning (which is exactly the same except \u05d4\u05b8\u05e2\u05b4\u05d9\u05e8 [ha\u2019ir] follows it). The text is redundant because it refers twice to the same group of people. The Hebrew text reads: \u201cAnd the rest of the people who were left in the city and the deserters who had deserted to him and the rest of the people Nebuzaradan, the captain of the guard, carried into exile to Babylon.\u201d The text has also been divided up to create two shorter sentences to better conform with contemporary English style."}, {"pk": 2844657, "translation": "NET", "book": 24, "chapter": 39, "verse": 10, "text": "But he left behind in the land of Judah some of the poor people who owned nothing. He gave them fields and vineyards at that time.", "comment": "tn Heb \u201cNebuzaradan, the captain of the royal guard.\u201d However, the subject is clear from the preceding and contemporary English style would normally avoid repeating the proper name and title."}, {"pk": 2844658, "translation": "NET", "book": 24, "chapter": 39, "verse": 11, "text": "Now King Nebuchadnezzar of Babylon had issued orders concerning Jeremiah. He had passed them on through Nebuzaradan, the captain of his royal guard,", "comment": "tn Heb \u201cAnd Nebuchadnezzar king of Babylon commanded concerning Jeremiah by the hand of Nebuzaradan, the captain of the guard, saying.\u201d Since Nebuchadnezzar is at Riblah (v. 6) and Nebuzaradan and the other officers named in the next verse are at Jerusalem, the vav consecutive imperfect should again be translated as a pluperfect (see 38:2 and the translator\u2019s notes there for explanation). For the meaning of \u201cthrough\u201d or \u201cthrough the agency of\u201d for the phrase \u05d1\u05bc\u05b0\u05d9\u05b7\u05d3 (b\u00ffyad) see BDB 391 s.v. \u05d9\u05b8\u05d3 5.d. The sentence has been broken up to better conform with contemporary English style."}, {"pk": 2844659, "translation": "NET", "book": 24, "chapter": 39, "verse": 12, "text": "\u201cFind Jeremiah and look out for him. Do not do anything to harm him, but do with him whatever he tells you.\u201d", "comment": "tn Heb \u201cGet [or fetch] him.\u201d The referent is supplied for clarity.
tn Heb \u201cDon\u2019t do anything evil [= harmful] to him.\u201d
tn Or \u201ctake care of him\u201d; Heb \u201cset your eyes on him.\u201d For the meaning of this idiom see BDB 963 s.v. \u05e9\u05c2\u05b4\u05d9\u05dd 2.c and compare 24:6 where the phrase \u201cfor good\u201d is added."}, {"pk": 2844660, "translation": "NET", "book": 24, "chapter": 39, "verse": 13, "text": "So Nebuzaradan, the captain of the royal guard, Nebushazban, who was a chief officer, Nergal-Sharezer, who was a high official, and all the other officers of the king of Babylon", "comment": "tn See the translator\u2019s notes on 39:3, 9 for the names and titles here."}, {"pk": 2844661, "translation": "NET", "book": 24, "chapter": 39, "verse": 14, "text": "sent and had Jeremiah brought from the courtyard of the guardhouse. They turned him over to Gedaliah, the son of Ahikam and the grandson of Shaphan, to take him home with him. But Jeremiah stayed among the people.", "comment": "sn Gedaliah. This is the first reference to this individual whom Nebuchadnezzar appointed governor over the people who were left to live in Judah (cf. 40:5; 2 Kgs 25:22). His father was the man who spoke up for Jeremiah when he was accused of being a false prophet by some of the priests and prophets (26:24). His grandfather was the royal secretary under Josiah who brought the discovery of the book of the law to Josiah\u2019s attention, read it to him, and was involved in helping Josiah institute his reforms (2 Kgs 22:8\u201310).
tn The meaning of the last phrase is uncertain. An alternate translation is \u201cto take him home with him.\u201d The text reads literally \u201cto bring him into the house.\u201d However, it is unclear whether \u201cthe house\u201d refers to Jeremiah\u2019s house or to Gedaliah\u2019s. The fact that Nebuzaradan later offers Jeremiah the option of going back to Gedaliah (40:5) suggests that the house is here Gedaliah\u2019s where Jeremiah would be looked out for in accord with Nebuchadnezzar\u2019s command (v. 12).
tn Many translate this last clause as a conclusion or summary remark, \u201cSo Jeremiah stayed\u2026\u201d However, it is better to translate it as an adversative because it probably refers to the fact that rather than staying with Gedaliah in the governor\u2019s residence Jeremiah stayed among the people. That is how he wound up being led off as a prisoner to Ramah. See further the study note on 40:1. According to IBHS 550 \u00a733.2.1d the vav (\u05d5) consecutive can have either of these values (see examples 11 and 12 for the adversative or contrastive nuance)."}, {"pk": 2844662, "translation": "NET", "book": 24, "chapter": 39, "verse": 15, "text": "Now the LORD had spoken to Jeremiah while he was still confined in the courtyard of the guardhouse,", "comment": "tn Heb \u201cNow the word of the Lord came to Jeremiah while he\u2026saying.\u201d The form of this clause is disjunctive showing that it does not follow the preceding events in either chronological or logical sequence. For a discussion of the form and function of such disjunctive clauses see IBHS 650-52 \u00a739.2.3. This example most closely fits the description and function of example 12, Ruth 4:18, 21\u201322 on p. 652.
sn Jer 39:15\u201318. This incident is out of chronological order (see Jer 38:7\u201313). It is placed here either due to a desire not to interrupt the sequential ordering of events centering on Jeremiah\u2019s imprisonment and his release (38:14\u201339:14) or to contrast God\u2019s care and concern for the faithful (Ebed-Melech who, though a foreigner, trusted in God) with his harsh treatment of the faithless (Zedekiah who, though informed of God\u2019s will, was too weak-willed in the face of opposition by his courtiers to carry it out)."}, {"pk": 2844663, "translation": "NET", "book": 24, "chapter": 39, "verse": 16, "text": "\u201cGo and tell Ebed-Melech the Ethiopian, \u2018The LORD God of Israel who rules over all says, \u201cI will carry out against this city what I promised. It will mean disaster and not good fortune for it. When that disaster happens, you will be there to see it.", "comment": "tn Heb \u201cBehold, I will bring to pass my words against this city for evil/disaster and not for good/good fortune.\u201d For the form of the verb \u05de\u05b5\u05d1\u05b4\u05d9 ([mevi] Kethib, \u05de\u05b5\u05d1\u05b4\u05d9\u05d0 [mevi\u2019] Qere) see GKC 206-7 \u00a774.k, where the same form is noted for the Kethib in 2 Sam 5:2; 1 Kgs 21:21; Jer 19:15 all of which occur before a word beginning with \u05d0. For the nuance \u201ccarry out\u201d (or \u201cbring to pass\u201d) see BDB 99 s.v. \u05d1\u05bc\u05d5\u05b9\u05d0 Hiph.2.b.
sn Even though Jeremiah was confined to the courtyard of the guardhouse, he was still free to entertain visitors (32:2, 8). Moreover, Ebed-Melech was an official attached to the royal court and would have had access to the courtyard of the guardhouse (38:7, 13). Jeremiah would not have had to leave the courtyard of the guardhouse to \u201cgo and tell\u201d him something.
tn Heb \u201cAnd they [= my words for disaster] will come to pass [= happen] before you on that day [i.e., the day that I bring them to pass/carry them out].\u201d"}, {"pk": 2844664, "translation": "NET", "book": 24, "chapter": 39, "verse": 17, "text": "But I will rescue you when it happens. I, the LORD, affirm it! You will not be handed over to those whom you fear.", "comment": "sn Some commentators see this as a reference to the princes from whose clutches Ebed-Melech delivered Jeremiah (38:7\u201313). However, it is clear that in this context it refers to those that he would fear when the Lord brings about the threatened disaster, i.e., the Babylonians who are attacking the city.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cBut I will rescue you on that day\u201d (referring to the same day mentioned in the preceding verse)."}, {"pk": 2844665, "translation": "NET", "book": 24, "chapter": 39, "verse": 18, "text": "I will certainly save you. You will not fall victim to violence. You will escape with your life because you trust in me. I, the LORD, affirm it!\u201d\u2019\u201d", "comment": "tn Heb \u201cyour life will be to you for spoil.\u201d For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.
sn Heb \u201cyou will not fall by the sword.\u201d In the context this would include death in battle and execution as a prisoner of war.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844666, "translation": "NET", "book": 24, "chapter": 40, "verse": 1, "text": "The LORD spoke to Jeremiah after Nebuzaradan the captain of the royal guard had set him free at Ramah. He had taken him there in chains along with all the people from Jerusalem and Judah who were being carried off to exile to Babylon.", "comment": "sn Some commentators see the account of Jeremiah\u2019s release here in 40:1\u20136 as an alternate and contradictory account to that of Jeremiah\u2019s release in 39:11\u201314. However, most commentators see them as complementary and sequential. Jeremiah had been released from the courtyard of the guardhouse on orders of the military tribunal there shortly after Nebuzaradan got to Jerusalem and passed on Nebuchadnezzar\u2019s orders to them. He had been released to the custody of Gedaliah who was to take him back to the governor\u2019s residence and look after him there. However, Jeremiah remained in Jerusalem among the people there. He was mistakenly rounded up with them and led off as a prisoner to be deported with the rest of the exiles. However, when he got to Ramah which was a staging area for deportees, Nebuzaradan recognized him among the prisoners and released him a second time.
tn Heb \u201cwhen he took him and he was in chains.\u201d The subject is probably Nebuzaradan or the indefinite third singular (GKC 460 \u00a7144.d). The Kethib of the word for \u05d1\u05bc\u05b8\u05d0\u05d6\u05b4\u05e7\u05bc\u05b4\u05d9\u05dd (ba\u2019ziqqim) is to be explained as a secondary formation with prosthetic \u05d0 (aleph) from the normal word for \u201cfetter\u201d (\u05d6\u05b5\u05e7, zeq) according to HALOT 27 s.v. \u05d0\u05b2\u05d6\u05b4\u05e7\u05bc\u05b4\u05d9\u05dd (see GKC 70 \u00a719.m and 235-36 \u00a785.b for the phenomenon).
tn Heb \u201cThe word which came to Jeremiah from the Lord.\u201d This phrase regularly introduces the Lord\u2019s directions to Jeremiah which immediately follow (cf. 7:1; 11:1; 18:1; 30:1; 34:1; 35:1). In 21:1; 44:1 it introduces a word of the Lord that Jeremiah communicates to others. However, no directions to Jeremiah follow here nor does any oracle that Jeremiah passes on to the people. Some commentators explain this as a heading parallel to that in 1:1\u20133 (which refers to messages and incidents in the life of Jeremiah up to the fall of Jerusalem) introducing the oracles that Jeremiah delivered after the fall of Jerusalem. However, no oracles follow until 42:9. It is possible that the intervening material supply background material for the oracle that is introduced in 42:7. An analogy to this structure but in a much shorter form may be found in 34:8\u201312. Another possible explanation is that the words of the captain of the guard in vv. 2\u20133 are to be seen as the word of the Lord to Jeremiah. In this case, it is a rather ironical confirmation of what Jeremiah had been saying all along. If it is thought strange that a pagan soldier would have said these words, it should be remembered that foreign soldiers knew through their intelligence sources what kings and prophets were saying (cf. Isa 36:7), and it is not unusual for God to speak through pagan prophets (cf. Balaam\u2019s oracles, e.g. Num 23:7\u201310) or even a dumb animal (e.g., Balaam\u2019s donkey [Num 22:28, 30]). Given the penchant for the use of irony in the book of Jeremiah, this is the most likely explanation. For further discussion on this view see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 235-36.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844667, "translation": "NET", "book": 24, "chapter": 40, "verse": 2, "text": "The captain of the royal guard took Jeremiah aside and said to him, \u201cThe LORD your God threatened this place with this disaster."}, {"pk": 2844668, "translation": "NET", "book": 24, "chapter": 40, "verse": 3, "text": "Now he has brought it about. The LORD has done just as he threatened to do. This disaster has happened because you people sinned against the LORD and did not obey him.", "comment": "tn Heb \u201cBecause you [masc. pl.] sinned against the Lord and did not hearken to his voice [a common idiom for \u201cobey him\u201d], this thing has happened to you [masc. pl.].\u201d"}, {"pk": 2844669, "translation": "NET", "book": 24, "chapter": 40, "verse": 4, "text": "But now, Jeremiah, today I will set you free from the chains on your wrists. If you would like to come to Babylon with me, come along and I will take care of you. But if you prefer not to come to Babylon with me, you are not required to do so. You are free to go anywhere in the land you want to go. Go wherever you choose.\u201d", "comment": "tn Or \u201clook out for you.\u201d See 39:12 and the translator\u2019s note there.
tn Heb \u201cSee all the land [or the whole land] is before you.\u201d For this idiom see BDB 817 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 II.4.a(f) and compare the usage in Gen 20:15; 47:6.
tn Heb \u201cUnto the good and the right in your eyes to go, go there.\u201d
tn The verb here is an example of the perfect of resolve where the speaker announces his intention to do something according to IBHS 488-89 \u00a730.5.1d. The word \u201cJeremiah\u201d is supplied in the translation to avoid the possible misunderstanding that the you is still plural.
tn Or \u201cStay here\u201d; Heb \u201cForbear.\u201d The imperative is used in a permissive sense; \u201cyou may forbear.\u201d See GKC 324 \u00a7110.b and compare usage in Gen 50:6."}, {"pk": 2844670, "translation": "NET", "book": 24, "chapter": 40, "verse": 5, "text": "Before Jeremiah could turn to leave, the captain of the guard added, \u201cGo back to Gedaliah, the son of Ahikam and grandson of Shaphan, whom the king of Babylon appointed to govern the towns of Judah. Go back and live with him among the people. Or go wherever else you choose.\u201d Then the captain of the guard gave Jeremiah some food and a present and let him go.", "comment": "tn Heb \u201cset him over/ made him overseer over.\u201d See BDB 823-24 s.v. \u05e4\u05bc\u05b8\u05e7\u05b4\u05d9\u05d3 Hiph.1 and compare usage in Gen 39:4\u20135.
tc Or \u201cBefore Jeremiah could answer, the captain of the guard added.\u201d Or \u201cBut if you remain, then go back.\u201d The meaning of the first part of v. 5 is uncertain. The text is either very cryptic here or is corrupt, perhaps beyond restoration. The Hebrew text reads, \u201cand he was not yet turning and return to Gedaliah\u201d (\u05d5\u05b0\u05e2\u05d5\u05b9\u05d3\u05b6\u05e0\u05bc\u05d5\u05bc \u05dc\u05b9\u05d0\u05be\u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 \u05d5\u05b0\u05e9\u05c1\u05bb\u05d1\u05b8\u05d4 \u05d0\u05b6\u05dc\u05be\u05d2\u05bc\u05b0\u05d3\u05b7\u05dc\u05b0\u05d9\u05b8\u05d4) which is very cryptic. The Greek version lacks everything in v. 4 after \u201cI will look out for you\u201d and begins v. 5 with \u201cBut if not, run, return to Gedaliah\u201d (= \u05d5\u05b0\u05d0\u05b4\u05dd \u05dc\u05b9\u05d0 \u05e8\u05d5\u05bc\u05e5 \u05d5\u05b0\u05e9\u05c1\u05bb\u05d1\u05b8\u05d4 \u05d0\u05b6\u05dc\u05be\u05d2\u05bc\u05b0\u05d3\u05b7\u05dc\u05b0\u05d9\u05b8\u05d4). The Latin version reads the same as the Hebrew in v. 4 but reads \u201cand don\u2019t come with me but stay with Gedaliah\u201d (= a possible Hebrew text of \u05d5\u05b0\u05e2\u05b4\u05de\u05bc\u05b8\u05d3\u05b4\u05d9 \u05dc\u05b9\u05d0 \u05ea\u05bc\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 \u05d5\u05b0\u05e9\u05c1\u05b5\u05d1\u05b8\u05d4 \u05d0\u05b6\u05ea\u05be\u05d2\u05bc\u05b0\u05d3\u05b7\u05dc\u05b0\u05d9\u05b8\u05d4). The Syriac version reads \u201cBut if you are remaining then return to Gedaliah\u201d (reading a possible Hebrew text of \u05d9\u05b9\u05e9\u05c1\u05b5\u05d1 \u05d5\u05b0\u05e9\u05c1\u05bb\u05d1\u05b8\u05d4 \u05d0\u05b6\u05dc\u05be\u05d2\u05bc\u05b0\u05d3\u05b7\u05dc\u05b0\u05d9\u05b8\u05d4 \u05d5\u05b0\u05e2\u05d5\u05b9\u05d3\u05b0\u05da\u05b8 \u05dc\u05bb\u05d0 with an abnormal writing of a conditional particle normally written \u05dc\u05d5\u05bc [lu] and normally introducing conditions assumed to be untrue or reading \u05d5\u05b0\u05e2\u05d5\u05b9\u05d3\u05b0\u05da\u05b8 \u05dc\u05b0\u05d9\u05b9\u05e9\u05c1\u05b5\u05d1 \u05d5\u05b0\u05e9\u05c1\u05bb\u05d1\u05b8\u05d4 \u05d0\u05b6\u05dc\u05be\u05d2\u05bc\u05b0\u05d3\u05b7\u05dc\u05b0\u05d9\u05b8\u05d4 with an emphatic \u05dc\u05b0 [l\u00ff, see IBHS 211-12 \u00a711.2.10i] and an informally introduced condition). NRSV does not explain the Hebrew base for its reading but accepts the Syriac as the original. It does appear to be the most likely alternative if the Hebrew is not accepted. However, the fact that none of the versions agree and all appear to be smoother than the Hebrew text suggests that they were dealing with an awkward original that they were trying to smooth out. Hence it is perhaps best to retain the Hebrew and make the best sense possible out of it. The most common reading of the Hebrew text as it stands is \u201cand while he was not yet turning [= but before he was able to turn (to go)] [Nebuzaradan continued], \u2018Go back to Gedaliah.\u2019\u201d (The imperfect in this case is an imperfect of capability [see IBHS 507 \u00a731.4c, examples 2, 4, 5].) That is the reading that is adopted here. REB and TEV appear to accept a minor emendation of the verb \u201cturn to leave\u201d (\u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1, yashuv, a Qal imperfect) to \u201canswer\u201d (\u05d9\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1, yashiv, a Hiphil imperfect with an elided object [see BDB 999 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 Hiph.3 and compare 2 Chr 10:16]). All of this shows that the meaning of the text at this point is very uncertain.
tn Heb \u201cGo back to Gedaliah\u2026and live with him among the people.\u201d The long Hebrew sentence has been restructured to better conform with contemporary English style."}, {"pk": 2844671, "translation": "NET", "book": 24, "chapter": 40, "verse": 6, "text": "So Jeremiah went to Gedaliah son of Ahikam at Mizpah and lived there with him. He stayed there to live among the people who had been left in the land of Judah.", "comment": "tn Heb \u201cSo Jeremiah went to Gedaliah\u2026and lived with him among the people who had been left in the land.\u201d The long Hebrew sentence has been divided in two to better conform with contemporary English style.
sn Mizpah. It is generally agreed that this is the Mizpah that was on the border between Benjamin and Judah. It was located approximately eight miles north of Jerusalem and had been an important military and religious center from the time of the judges on (cf., e.g., Judg 20:1\u20133; 1 Sam 7:5\u201314; 1 Sam 10:17; 1 Kgs 15:22). It was not far from Ramah which was approximately four miles north of Jerusalem."}, {"pk": 2844672, "translation": "NET", "book": 24, "chapter": 40, "verse": 7, "text": "Now some of the officers of the Judean army and their troops had been hiding in the countryside. They heard that the king of Babylon had appointed Gedaliah son of Ahikam to govern the country. They also heard that he had been put in charge over the men, women, and children from the poorer classes of the land who had not been carried off into exile in Babylon.", "comment": "tn Heb \u201cset him over/ made him overseer over.\u201d See BDB 823-24 s.v. \u05e4\u05bc\u05b8\u05e7\u05b4\u05d9\u05d3 Hiph.1 and compare usage in Gen 39:4\u20135.
sn Compare Jer 39:10."}, {"pk": 2844673, "translation": "NET", "book": 24, "chapter": 40, "verse": 8, "text": "So all these officers and their troops came to Gedaliah at Mizpah. The officers who came were Ishmael son of Nethaniah, Johanan and Jonathan the sons of Kareah, Seraiah son of Tanhumeth, the sons of Ephai the Netophathite, and Jezaniah son of the Maacathite.", "comment": "sn The name of these officers is given here because some of them become important to the plot of the subsequent narrative, in particular, Ishmael and Johanan. Ishmael was a member of the royal family (41:1). He formed an alliance with the king of Ammon, assassinated Gedaliah, killed the soldiers stationed at Mizpah and many of Gedaliah\u2019s followers, and attempted to carry off the rest of the people left at Mizpah to Ammon (40:13; 41:1\u20133, 10). Johanan was the leading officer who sought to stop Ishmael from killing Gedaliah (40:13\u201316) and who rescued the Jews that Ishmael was trying to carry off to Ammon (41:11\u201315). He along with another man named Jezaniah and these other officers were the leaders of the Jews who asked for Jeremiah\u2019s advice about what they should do after Ishmael had killed Gedaliah (43:1\u20137).
tn Verse 6 consists of a very long conditional clause whose main clause is found in v. 7. The text reads literally \u201cWhen all the officers of the forces who were in the countryside heard, they and their men, that the king of Babylon had appointed Gedaliah\u2026over the land and that he had committed to him men, women, and children, even from the poorest of the land from those who had not been carried off into exile to Babylon, they came.\u201d The sentence has been broken up to better conform with contemporary English style. The phrase \u201cthe forces who were in the countryside\u201d has been translated to reflect the probable situation, i.e., they had escaped and were hiding in the hills surrounding Jerusalem waiting for the Babylonians to leave (cf. Judg 6:2)."}, {"pk": 2844674, "translation": "NET", "book": 24, "chapter": 40, "verse": 9, "text": "Gedaliah, the son of Ahikam and grandson of Shaphan, took an oath so as to give them and their troops some assurance of safety. \u201cDo not be afraid to submit to the Babylonians. Settle down in the land and submit to the king of Babylon. Then things will go well for you.", "comment": "tn Heb \u201cChaldeans.\u201d See the study note on 21:4 for explanation.
tn The words \u201cso as to give them some assurance of safety\u201d are not in the text but are generally understood by all commentators. This would be a case of substitution of cause for effect, the oath, put for the effect, the assurance of safety (NJPS translates directly \u201creassured them\u201d)."}, {"pk": 2844675, "translation": "NET", "book": 24, "chapter": 40, "verse": 10, "text": "I for my part will stay at Mizpah to represent you before the Babylonians whenever they come to us. You for your part go ahead and harvest the wine, the dates, the figs, and the olive oil, and store them in jars. Go ahead and settle down in the towns that you have taken over.\u201d", "comment": "tn Heb \u201cChaldeans.\u201d See the study note on 21:4 for explanation.
tn Heb \u201csummer fruit.\u201d \u201cSummer fruit\u201d is meaningless to most modern readers; dates and figs are what is involved.
tn This plus \u201cThings will go well with you\u201d is in essence the substance of the oath. The pronouns are emphatic, \u201cAnd I, behold I will stay\u2026and you, you may gather.\u201d The imperatives in the second half of the verse are more a form of permission than of command or advice (cf. NJPS, REB, TEV and compare the usage in 40:4 and the references in the translator\u2019s note there)."}, {"pk": 2844676, "translation": "NET", "book": 24, "chapter": 40, "verse": 11, "text": "Moreover, all the Judeans who were in Moab, Ammon, Edom, and all the other countries heard what had happened. They heard that the king of Babylon had allowed some people to stay in Judah and that he had appointed Gedaliah, the son of Ahikam and grandson of Shaphan, to govern them."}, {"pk": 2844677, "translation": "NET", "book": 24, "chapter": 40, "verse": 12, "text": "So all these Judeans returned to the land of Judah from the places where they had been scattered. They came to Gedaliah at Mizpah. Thus they harvested a large amount of wine and dates and figs.", "comment": "tn Heb \u201csummer fruit.\u201d \u201cSummer fruit\u201d is meaningless to most modern readers; dates and figs are what is involved."}, {"pk": 2844678, "translation": "NET", "book": 24, "chapter": 40, "verse": 13, "text": "Johanan and all the officers of the troops that had been hiding in the open country came to Gedaliah at Mizpah."}, {"pk": 2844679, "translation": "NET", "book": 24, "chapter": 40, "verse": 14, "text": "They said to him, \u201cAre you at all aware that King Baalis of Ammon has sent Ishmael son of Nethaniah to kill you?\u201d But Gedaliah son of Ahikam would not believe them.", "comment": "tn The translation is intended to reflect the emphasizing infinitive absolute before the finite verb."}, {"pk": 2844680, "translation": "NET", "book": 24, "chapter": 40, "verse": 15, "text": "Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, \u201cLet me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.\u201d", "comment": "tn Heb \u201cWhy should he kill you?\u201d However, this is one of those cases listed in BDB 554 s.v. \u05de\u05b8\u05d4 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning \u201clest\u201d and is translated in Greek by \u03bc\u1f75\u03c0\u03bf\u03c4\u03b5 (mhpote) or \u03bc\u1f75 (mh) as the Greek version does here. Hence it is separated from the preceding and translated \u201cotherwise\u201d for the sake of English style."}, {"pk": 2844681, "translation": "NET", "book": 24, "chapter": 40, "verse": 16, "text": "But Gedaliah son of Ahikam said to Johanan son of Kareah, \u201cDo not do that because what you are saying about Ishmael is not true.\u201d", "comment": "tn Heb \u201cis false\u201d or \u201cis a lie.\u201d
tn Heb \u201cthis thing.\u201d"}, {"pk": 2844682, "translation": "NET", "book": 24, "chapter": 41, "verse": 1, "text": "But in the seventh month Ishmael, the son of Nethaniah and grandson of Elishama who was a member of the royal family and had been one of Zedekiah\u2019s chief officers, came with ten of his men to Gedaliah son of Ahikam at Mizpah. While they were eating a meal together with him there at Mizpah,", "comment": "sn It is not altogether clear whether this is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (= early July; 39:2) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (= early August; 52:12). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives (40:12). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah (52:30). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem (Zech 8:19)."}, {"pk": 2844683, "translation": "NET", "book": 24, "chapter": 41, "verse": 2, "text": "Ishmael son of Nethaniah and the ten men who were with him stood up, pulled out their swords, and killed Gedaliah, the son of Ahikam and grandson of Shaphan. Thus Ishmael killed the man that the king of Babylon had appointed to govern the country."}, {"pk": 2844684, "translation": "NET", "book": 24, "chapter": 41, "verse": 3, "text": "Ishmael also killed all the Judeans who were with Gedaliah at Mizpah and the Babylonian soldiers who happened to be there.", "comment": "sn All the Judeans. This can scarcely refer to all the Judeans who had rallied around Gedaliah at Mizpah because v. 10 later speaks of Ishmael carrying off \u201cthe rest of the people who were at Mizpah.\u201d Probably what is meant is \u201call the Judeans and Babylonian soldiers\u201d that were also at the meal. It is possible that this meal was intended to seal a covenant between Gedaliah and Ishmael of Ishmael\u2019s allegiance to Gedaliah and his Babylonian overlords (cf. Gen 26:30\u201331; 31:53\u201354; Exod 24:11). In any case, this act of treachery and deceit was an extreme violation of the customs of hospitality practiced in the ancient Near East.
tn Heb \u201cwere found there.\u201d For this nuance of the verb see BDB 594 s.v. \u05de\u05b8\u05e6\u05b8\u05d0 Niph.2.c.
tn Heb \u201cChaldean.\u201d See the study note on 21:4 for explanation. There are two cases of apposition with the repetition of the preposition or of the sign of the accusative in this verse, e.g., \u201cwho were with him, [namely] with Gedaliah\u201d and \u201call the Chaldeans who happened to be there, [namely] the soldiers.\u201d"}, {"pk": 2844685, "translation": "NET", "book": 24, "chapter": 41, "verse": 4, "text": "On the day after Gedaliah had been murdered, before anyone even knew about it,"}, {"pk": 2844686, "translation": "NET", "book": 24, "chapter": 41, "verse": 5, "text": "eighty men arrived from Shechem, Shiloh, and Samaria. They had shaved off their beards, torn their clothes, and cut themselves to show they were mourning. They were carrying grain offerings and incense to present at the temple of the LORD in Jerusalem.", "comment": "sn Shechem, Shiloh, and Samaria were all cities in the northern kingdom of Israel with important religious and political histories. When Israel was destroyed in 722 b.c., some of the Israelites had been left behind and some of the Judeans had taken up residence in these northern cities. People residing there had participated in the reforms of Hezekiah (2 Chr 30:11) and Josiah (2 Chr 34:9) and were evidently still faithfully following the Jewish calendar. They would have been on their way to Jerusalem to celebrate the Jewish New Year and the Feast of Tabernacles (Lev 23:34).map For the location of Samaria see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn The words \u201cin Jerusalem\u201d are not in the text but are implicit. They are supplied in the translation for clarity.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The words \u201cto show they were mourning\u201d are not in the text but are implicit in the acts. They are supplied in the translation for clarification for readers who may not be familiar with ancient mourning customs."}, {"pk": 2844687, "translation": "NET", "book": 24, "chapter": 41, "verse": 6, "text": "Ishmael son of Nethaniah went out from Mizpah to meet them. He was pretending to cry as he walked along. When he met them, he said to them, \u201cCome with me to meet Gedaliah son of Ahikam.\u201d", "comment": "tn Heb \u201cCome to Gedaliah the son of Ahikam.\u201d The words that are supplied in the translation are implicit to the situation and are added for clarity.
tn Heb \u201che was weeping/crying.\u201d The translation is intended to better reflect the situation."}, {"pk": 2844688, "translation": "NET", "book": 24, "chapter": 41, "verse": 7, "text": "But as soon as they were inside the city, Ishmael son of Nethaniah and the men who were with him slaughtered them and threw their bodies in a cistern.", "comment": "tn The words \u201cand threw their bodies\u201d result from the significant use of the preposition \u05d0\u05b6\u05dc (\u2019el, so GKC 384 \u00a7119.gg and BDB 39 s.v. \u05d0\u05b6\u05dc 1). Hence the suggestion in BHS (fn a) that the Syriac and two Greek mss are reading a different text is not really a textual issue but a translational one; the versions are supplying the words for stylistic purposes as has been done here."}, {"pk": 2844689, "translation": "NET", "book": 24, "chapter": 41, "verse": 8, "text": "But there were ten men among them who said to Ishmael, \u201cDo not kill us. For we will give you the stores of wheat, barley, olive oil, and honey we have hidden in a field. So he spared their lives and did not kill them along with the rest.", "comment": "tn This sentence is a good example of the elliptical nature of some of the causal connections in the Hebrew Bible. All the Hebrew says literally is \u201cFor we have hidden stores of wheat, barley, olive oil, and honey in a field.\u201d However, it is obvious that they are using this as their bargaining chip to prevent Ishmael and his men from killing them. For the use of \u201cfor\u201d (\u05db\u05bc\u05b4\u05d9, ki) for such elliptical thoughts see BDB 473-74 s.v. \u05db\u05bc\u05b4\u05d9 3.c.
tn Heb \u201cBut there were ten men found among them and they said.\u201d However, for the use of \u201cwere found\u201d = \u201cbe, happened to be\u201d see BDB 594 s.v. \u05de\u05b8\u05e6\u05b8\u05d0 2.c and compare the usage in 41:3.
tn Heb \u201cin the midst of their brothers/fellow countrymen.\u201d
tn Or \u201cSo he refrained from killing them\u201d; Heb \u201che refrained and did not kill them.\u201d"}, {"pk": 2844690, "translation": "NET", "book": 24, "chapter": 41, "verse": 9, "text": "Now the cistern where Ishmael threw all the dead bodies of those he had killed was a large one that King Asa had constructed as part of his defenses against King Baasha of Israel. Ishmael son of Nethaniah filled it with dead bodies.", "comment": "tn Or \u201cwith corpses\u201d; Heb \u201cwith the slain.\u201d
sn It is generally agreed that the cistern referred to here is one of several that Asa dug for supplying water as part of the defense system constructed at Mizpah (cf. 1 Kgs 15:22; 2 Chr 16:6).
tc The translation here follows the reading of the Greek version. The meaning of the Hebrew is uncertain; some understand it to mean \u201cbecause of Gedaliah [i.e., to cover up the affair with Gedaliah]\u201d and others understand it to mean \u201calongside of Gedaliah.\u201d The translation presupposes that the Hebrew text reads \u05d1\u05bc\u05d5\u05b9\u05e8 \u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc \u05d4\u05d5\u05bc\u05d0 (bor gadol hu\u2019) in place of \u05d1\u05bc\u05b0\u05d9\u05b7\u05d3\u05be\u05d2\u05bc\u05b0\u05d3\u05b7\u05dc\u05b0\u05d9\u05b8\u05d4\u05d5\u05bc \u05d4\u05d5\u05bc\u05d0 (b\u00ffyad-g\u00ffdalyahu). The meaning of \u05d1\u05bc\u05b0\u05d9\u05b7\u05d3 (b\u00ffyad) does not fit any of the normal ones given for this expression and those who retain the Hebrew text normally explain it as an unparalleled use of \u201cbecause\u201d or \u201cin the affair of\u201d (so NJPS) or a rare use meaning \u201cnear, by the side of \u201c (see BDB 391 s.v. \u05d9\u05b8\u05d3 5.d where only Ps 141:6 and Zech 4:12 are cited. BDB themselves suggest reading with the Greek version as the present translation does [so BDB 391 s.v. \u05d9\u05b8\u05d3 5.c(3)]). For the syntax presupposed by the Greek text which has been followed consult IBHS 298 \u00a716.3.3d and 133 \u00a78.4.2b. The first clause is a classifying clause with normal order of subject-predicate-copulative pronoun and it is followed by a further qualifying relative clause."}, {"pk": 2844691, "translation": "NET", "book": 24, "chapter": 41, "verse": 10, "text": "Then Ishmael took captive all the people who were still left alive in Mizpah. This included the royal princesses and all the rest of the people in Mizpah that Nebuzaradan, the captain of the royal guard, had put under the authority of Gedaliah son of Ahikam. Ishmael son of Nethaniah took all these people captive and set out to cross over to the Ammonites.", "comment": "tn Heb \u201cthe daughters of the king.\u201d Most commentators do not feel that this refers to the actual daughters of Zedekiah since they would have been too politically important to have escaped exile with their father. As noted in the translator\u2019s note on 36:26 this need not refer to the actual daughters of the king but may refer to other royal daughters, i.e., the daughters of other royal princes."}, {"pk": 2844692, "translation": "NET", "book": 24, "chapter": 41, "verse": 11, "text": "Johanan son of Kareah and all the army officers who were with him heard about all the atrocities that Ishmael son of Nethaniah had committed.", "comment": "tn Or \u201ccrimes,\u201d or \u201cevil things\u201d; Heb \u201cthe evil.\u201d"}, {"pk": 2844693, "translation": "NET", "book": 24, "chapter": 41, "verse": 12, "text": "So they took all their troops and went to fight against Ishmael son of Nethaniah. They caught up with him near the large pool at Gibeon.", "comment": "tn Heb \u201cthe many [or great] waters.\u201d This is generally identified with the pool of Gibeon mentioned in 2 Sam 2:13."}, {"pk": 2844694, "translation": "NET", "book": 24, "chapter": 41, "verse": 13, "text": "When all the people that Ishmael had taken captive saw Johanan son of Kareah and all the army officers with him, they were glad.", "comment": "tn Heb \u201call the people who were with Ishmael.\u201d However, this does not refer to his own troops but to those he had taken with him from Mizpah, i.e., the captives. The phrase is specifically clarified in the next verse, i.e. \u201cthe people whom Ishmael had taken captive from Mizpah.\u201d Hence the phrase is translated here according to sense, not according to the literal wording."}, {"pk": 2844695, "translation": "NET", "book": 24, "chapter": 41, "verse": 14, "text": "All those people that Ishmael had taken captive from Mizpah turned and went over to Johanan son of Kareah."}, {"pk": 2844696, "translation": "NET", "book": 24, "chapter": 41, "verse": 15, "text": "But Ishmael son of Nethaniah managed to escape from Johanan along with eight of his men, and he went on over to Ammon."}, {"pk": 2844697, "translation": "NET", "book": 24, "chapter": 41, "verse": 16, "text": "Johanan son of Kareah and all the army officers who were with him led off all the people who had been left alive at Mizpah. They had rescued them from Ishmael son of Nethaniah after he killed Gedaliah son of Ahikam. They led off the men, women, children, soldiers, and court officials whom they had brought away from Gibeon."}, {"pk": 2844698, "translation": "NET", "book": 24, "chapter": 41, "verse": 17, "text": "They set out to go to Egypt to get away from the Babylonians, but stopped at Geruth Kimham near Bethlehem.", "comment": "tn Heb \u201cChaldeans.\u201d See the study note on 21:4 for explanation.
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
sn Geruth Kimham is nowhere else mentioned in the Bible and its precise location is unknown. Many commentators relate the second part of the name to the name of the son of David\u2019s benefactor when he fled from Absalom (2 Sam 19:38\u201339) and see this as a reference to an estate that David assigned this son as reward for his father\u2019s largess. Gibeon was about six miles northwest of Jerusalem and Benjamin is approximately the same distance southwest of it. Hence, the people mentioned here had not traveled all that far."}, {"pk": 2844699, "translation": "NET", "book": 24, "chapter": 41, "verse": 18, "text": "They were afraid of what the Babylonians might do because Ishmael son of Nethaniah had killed Gedaliah son of Ahikam, whom the king of Babylon had appointed to govern the country.", "comment": "tn Verses 16-18a are a long complex sentence in the Hebrew text with some rather awkward placement of qualifying terms. In the Hebrew text these verses read: \u201c41:16 And he took, Johanan\u2026and all the army officers with him, all the people who were left alive which he [Johanan] had taken back from Ishmael son of Nethaniah from Mizpah after he [Ishmael] had killed Gedaliah\u2026men, men of war, and women and children and court officials which he [Johanan] had brought back from Gibeon 41:17 and they went and they stayed at Geruth Kimham\u2026to go to enter Egypt 41:18 because of the Chaldean because they were afraid of them because Ishmael\u2026\u201d The sentence has been broken down and restructured to reflect all the relevant data in shorter sentences which better conform with contemporary English style. There are a couple of places where the text and syntax are debated. Many modern English versions and commentaries read \u201cThey led off/took control of/took all survivors of the people whom Ishmael\u2026had taken captive [reading \u05e9\u05c1\u05b8\u05d1\u05b8\u05d4 \u05b9\u05d0\u05ea\u05b8\u05dd (shavah \u2019otam) in place of \u05d4\u05b5\u05e9\u05c1\u05b4\u05d9\u05d1 \u05de\u05b5\u05d0\u05b5\u05ea (heshiv me\u2019et), \u201cwhom he (Johanan) had taken back/rescued from Ishmael] from Mizpah after he had\u2026\u201d This is a decidedly smoother text but there is no manuscript or versional evidence for it and so it has been rejected here. Some commentators and English versions see the words \u201cmen of war\u201d (\u201csoldiers\u201d) following the word \u201cmen\u201d as appositional to that word and hence see only one category. However, there are no parallels to these words used in this kind of apposition. So the translation reflects two categories."}, {"pk": 2844700, "translation": "NET", "book": 24, "chapter": 42, "verse": 1, "text": "Then all the army officers, including Johanan son of Kareah and Jezaniah son of Hoshaiah and all the people of every class, went to the prophet Jeremiah.", "comment": "sn Jezaniah son of Hoshaiah may have been the same as the Jezaniah son of the Maacathite mentioned in 40:8. The title \u201cthe Maacathite\u201d would identify the locality from which his father came, i.e., a region in northern Transjordan east of Lake Huleh. Many think he is also the same man who is named \u201cAzariah\u201d in Jer 43:2 (the Greek version has Azariah both here and in 43:2). It was not uncommon for one man to have two names, e.g., Uzziah who was also named Azariah (compare 2 Kgs 14:21 with 2 Chr 26:1).
tn Or \u201cwithout distinction,\u201d or \u201cAll the people from the least important to the most important\u201d; Heb \u201cfrom the least to the greatest.\u201d This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)"}, {"pk": 2844701, "translation": "NET", "book": 24, "chapter": 42, "verse": 2, "text": "They said to him, \u201cPlease grant our request and pray to the LORD your God for all those of us who are still left alive here. For, as you yourself can see, there are only a few of us left out of the many there were before.", "comment": "tn Heb \u201con behalf of us, [that is] on behalf of all this remnant.\u201dsn This refers to the small remnant of people who were left of those from Mizpah who had been taken captive by Ishmael after he had killed Gedaliah and who had been rescued from him at Gibeon. There were other Judeans still left in the land of Judah who had not been killed or deported by the Babylonians.
tn Heb \u201cplease let our petition fall before you.\u201d For the idiom here see 37:20 and the translator\u2019s note there.
tn Heb \u201cFor we are left a few from the many as your eyes are seeing us.\u201d The words \u201cused to be\u201d are not in the text but are implicit. These words are supplied in the translation for clarity and smoothness of English style."}, {"pk": 2844702, "translation": "NET", "book": 24, "chapter": 42, "verse": 3, "text": "Pray that the LORD your God will tell us where we should go and what we should do.\u201d"}, {"pk": 2844703, "translation": "NET", "book": 24, "chapter": 42, "verse": 4, "text": "The prophet Jeremiah answered them, \u201cAgreed! I will indeed pray to the LORD your God as you have asked. I will tell you everything the LORD replies in response to you. I will not keep anything back from you.\u201d", "comment": "tn Heb \u201cI have heard\u201d = \u201cI agree.\u201d For this nuance of the verb see BDB 1034 s.v. \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there.
tn Heb \u201call the word which the Lord will answer you."}, {"pk": 2844704, "translation": "NET", "book": 24, "chapter": 42, "verse": 5, "text": "They answered Jeremiah, \u201cMay the LORD be a true and faithful witness against us if we do not do just as the LORD sends you to tell us to do.", "comment": "tn Heb \u201cdo according to all the word which.\u201d"}, {"pk": 2844705, "translation": "NET", "book": 24, "chapter": 42, "verse": 6, "text": "We will obey what the LORD our God to whom we are sending you tells us to do. It does not matter whether we like what he tells us or not. We will obey what he tells us to do so that things will go well for us.\u201d", "comment": "tn Heb \u201cWhether good or whether evil we will hearken to the voice of the Lord our God to whom we are sending you in order that it may go well for us because/when we hearken to the voice of the Lord our God.\u201d The phrase \u201cwhether good or whether evil\u201d is an abbreviated form of the idiomatic expressions \u201cto be good in the eyes of\u201d = \u201cto be pleasing to\u201d (BDB 374 s.v. \u05d8\u05d5\u05b9\u05d1 2.f and see 1 Kgs 21:2) and \u201cto be bad in the eyes of\u201d = \u201cto be displeasing to\u201d (BDB 948 s.v. \u05e8\u05b7\u05e2 3 and see Num 22:34). The longer Hebrew sentence has been broken down and restructured to better conform with contemporary English style."}, {"pk": 2844706, "translation": "NET", "book": 24, "chapter": 42, "verse": 7, "text": "Ten days later the LORD spoke to Jeremiah."}, {"pk": 2844707, "translation": "NET", "book": 24, "chapter": 42, "verse": 8, "text": "So Jeremiah summoned Johanan son of Kareah and all the army officers who were with him and all the people of every class.", "comment": "tn Or \u201cwithout distinction,\u201d or \u201cAll the people from the least important to the most important\u201d; Heb \u201cfrom the least to the greatest.\u201d This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)"}, {"pk": 2844708, "translation": "NET", "book": 24, "chapter": 42, "verse": 9, "text": "Then Jeremiah said to them, \u201cYou sent me to the LORD God of Israel to make your request known to him. Here is what he says to you:", "comment": "tn Heb \u201cThus says the Lord God of Israel to whom you sent me to present your petition before him, \u2018\u2026\u2019\u201d The sentence has been restructured to cut down on the length of the introduction leading in to the long quote.sn Their \u201crequest\u201d is that Jeremiah would tell them where to go and what to do (v. 3)."}, {"pk": 2844709, "translation": "NET", "book": 24, "chapter": 42, "verse": 10, "text": "\u2018If you will just stay in this land, I will build you up. I will not tear you down. I will firmly plant you. I will not uproot you. For I am filled with sorrow because of the disaster that I have brought on you.", "comment": "tn Or \u201cI will firmly plant you in the land,\u201d or \u201cI will establish you.\u201d This is part of the metaphor that has been used of God (re)establishing Israel in the land. See 24:6; 31:28; 32:41.
tn The word \u201cjust\u201d is intended to reflect the infinitive absolute before the finite verb emphasizing here the condition rather than the verb root (see Jo\u00fcon 2:423 \u00a7123.g, and compare the usage in Exod 15:26). The form looks like the infinitive absolute of the verb \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv), but all the versions interpret it as though it is from \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav) which is the root of the verb that follows it. Either this is a textual error of the loss of a \u05d9 (yod) or this is one of the cases that GKC 69 \u00a719.i list as the possible loss of a weak consonant at the beginning of a word."}, {"pk": 2844710, "translation": "NET", "book": 24, "chapter": 42, "verse": 11, "text": "Do not be afraid of the king of Babylon whom you now fear. Do not be afraid of him because I will be with you to save you and to rescue you from his power. I, the LORD, affirm it!", "comment": "sn See Jer 41:18 for their reason for fear.
tn Heb \u201coracle of the Lord.\u201d"}, {"pk": 2844711, "translation": "NET", "book": 24, "chapter": 42, "verse": 12, "text": "I will have compassion on you so that he in turn will have mercy on you and allow you to return to your land.\u2019"}, {"pk": 2844712, "translation": "NET", "book": 24, "chapter": 42, "verse": 13, "text": "\u201cYou must not disobey the LORD your God by saying, \u2018We will not stay in this land.\u2019"}, {"pk": 2844713, "translation": "NET", "book": 24, "chapter": 42, "verse": 14, "text": "You must not say, \u2018No, we will not stay. Instead we will go and live in the land of Egypt where we will not face war, or hear the enemy\u2019s trumpet calls, or starve for lack of food.\u2019", "comment": "tn Heb \u201csee [or experience] war.\u201d
tn Jer 42:13\u201314 are a long complex condition (protasis) whose consequence (apodosis) does not begin until v. 15. The Hebrew text of vv. 13\u201314 reads: 42:13 \u201cBut if you say [or continue to say (the form is a participle)], \u2018We will not stay in this land\u2019 with the result that you do not obey [or \u201cmore literally, do not hearken to the voice of] the Lord your God, 42:14 saying, \u2018No, but to the land of Egypt we will go where we\u2026and there we will live,\u2019 42:15 now therefore hear the word of the Lord\u2026\u201d The sentence has been broken up and restructured to better conform with contemporary English style but an attempt has been made to maintain the contingencies and the qualifiers that are in the longer Hebrew original.
tn Heb \u201chear the sound of the trumpet.\u201d The trumpet was used to gather the troops and to sound the alarm for battle."}, {"pk": 2844714, "translation": "NET", "book": 24, "chapter": 42, "verse": 15, "text": "If you people who remain in Judah do that, then listen to what the LORD says. The LORD God of Israel who rules over all says, \u2018If you are so determined to go to Egypt that you go and settle there,", "comment": "tn Heb \u201cset your face to.\u201d See Jer 42:17; 44:11; Dan 11:17; 2 Kgs 12:17 (12:18 HT) for parallel usage.
tn Heb \u201cYahweh of armies, the God of Israel.\u201d See the study note on 2:19 for the translation and significance of this title."}, {"pk": 2844715, "translation": "NET", "book": 24, "chapter": 42, "verse": 16, "text": "the wars you fear will catch up with you there in the land of Egypt. The starvation you are worried about will follow you there to Egypt. You will die there.", "comment": "tn Or \u201cwill follow you right into Egypt,\u201d or \u201cwill dog your steps all the way to Egypt\u201d; Heb \u201ccling after.\u201d This is the only case of this verb with this preposition in the Qal stem. However, it is used with this preposition several times in the Hiphil, all with the meaning of \u201cto pursue closely.\u201d See BDB 180 s.v. \u05d3\u05bc\u05b8\u05d1\u05b7\u05e7 Hiph.2 and compare Judg 20:45; 1 Sam 14:22; 1 Chr 10:2.
tn The repetition of the adverb \u201cthere\u201d in the translation of vv. 14, 16 is to draw attention to the rhetorical emphasis on the locale of Egypt in the original text of both v. 14 and v. 16. In v. 14 they say, \u201cto the land of Egypt we will go\u2026and there we will live.\u201d In v. 16 God says, \u201cwars\u2026there will catch up with you\u2026the hunger\u2026there will follow after you\u2026and there you will die.\u201d God rhetorically denies their focus on Egypt as a place of safety and of relative prosperity. That can only be found in Judah under the protective presence of the Lord (vv. 10\u201312)."}, {"pk": 2844716, "translation": "NET", "book": 24, "chapter": 42, "verse": 17, "text": "All the people who are determined to go and settle in Egypt will die from war, starvation, or disease. No one will survive or escape the disaster I will bring on them.\u2019"}, {"pk": 2844717, "translation": "NET", "book": 24, "chapter": 42, "verse": 18, "text": "For the LORD God of Israel who rules over all says, \u2018If you go to Egypt, I will pour out my wrath on you just as I poured out my anger and wrath on the citizens of Jerusalem. You will become an object of horror and ridicule, an example of those who have been cursed and that people use in pronouncing a curse. You will never see this place again.\u2019", "comment": "tn See the study note on 24:9 and the usage in 29:22 for the meaning and significance of this last phrase.
tn Heb \u201cYahweh of armies, the God of Israel.\u201d See the study note on 2:19 for the translation and significance of this title.
tn Or \u201cIndeed.\u201d
tn Or \u201cland.\u201d The reference is, of course, to the land of Judah.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844718, "translation": "NET", "book": 24, "chapter": 42, "verse": 19, "text": "\u201cThe LORD has told you people who remain in Judah, \u2018Do not go to Egypt.\u2019 Be very sure of this: I warn you here and now.", "comment": "tn Heb \u201cKnow for certain that I warn you\u2026\u201d The idea of \u201cfor certain\u201d is intended to reflect the emphatic use of the infinitive absolute before the volitive use of the imperfect (see IBHS 587-88 \u00a735.3.1h and 509 \u00a731.5b). The substitution \u201cof this:\u201d for \u201cthat\u201d has been made to shorten the sentence in conformity with contemporary English style.
tn Heb \u201ctoday.\u201d"}, {"pk": 2844719, "translation": "NET", "book": 24, "chapter": 42, "verse": 20, "text": "You are making a fatal mistake. For you sent me to the LORD your God and asked me, \u2018Pray to the LORD our God for us. Tell us what the LORD our God says and we will do it.\u2019", "comment": "tn Heb \u201cAccording to all which the Lord our God says so tell us and we will do.\u201d The restructuring of the sentence is intended to better reflect contemporary English style.
tn Heb \u201cyou are erring at the cost of your own lives\u201d (BDB 1073 s.v. \u05ea\u05bc\u05b8\u05e2\u05b8\u05d4 Hiph.3 and HALOT 1626 s.v. \u05ea\u05bc\u05b8\u05e2\u05b8\u05d4 Hif 4, and cf. BDB 90 s.v. \u05d1\u05bc\u05b0 3 and see parallels in 1 Kgs 2:23; 2 Sam 23:17 for the nuance of \u201cat the cost of your lives\u201d). This fits the context better than \u201cyou are deceiving yourselves\u201d (KBL 1035 s.v. \u05ea\u05bc\u05b8\u05e2\u05b8\u05d4 Hif 4). The reading here follows the Qere \u05d4\u05b4\u05ea\u05b0\u05e2\u05b5\u05d9\u05ea\u05b6\u05dd (hit\u2019etem) rather than the Kethib which has a metathesis of \u05d9 (yod) and \u05ea (tav), i.e., \u05d4\u05b4\u05ea\u05b0\u05e2\u05b5\u05ea\u05b6\u05d9\u05dd. The Greek text presupposes \u05d4\u05b2\u05e8\u05b5\u05e2\u05b9\u05ea\u05b6\u05dd (hare\u2019otem, \u201cyou have done evil\u201d), but that reading is generally rejected as secondary."}, {"pk": 2844720, "translation": "NET", "book": 24, "chapter": 42, "verse": 21, "text": "This day I have told you what he said. But you do not want to obey the LORD by doing what he sent me to tell you.", "comment": "tn The words \u201cwhat he said\u201d are not in the text but are implicit and seem necessary for clarity.
tn Heb \u201cBut you have not hearkened to the voice of [idiomatic for \u201cobeyed\u201d see BDB 1034 s.v. \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 Qal.1.m] the Lord your God, namely [cf. BDB 252 s.v. \u05d5\u05b0 1.b] with respect [cf. BDB 514 s.v. \u05dc\u05b0 5.f(c)] all which he has sent to us.\u201d The verb is translated \u201cdon\u2019t seem to want to obey\u201d because they have not yet expressed their refusal or their actual disobedience. Several commentaries sensing this apparent discrepancy suggest that 42:19\u201322 are to be transposed after 43:1\u20133 (see, e.g., BHS note 18a, W. L. Holladay, Jeremiah [Hermeneia], 2:275; J. Bright, Jeremiah [AB], 252, 256, 258). However, there is absolutely no textual evidence for the transposition and little reason to suspect an early scribal error (in spite of Holladay\u2019s suggestion). It is possible that Jeremiah here anticipates this answer in 43:1\u20133 through the response on their faces (so Bright, 256; F. B. Huey, Jeremiah, Lamentations [NAC], 361). G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 249) also call attention to the stated intention in 41:17 and the fact that the strong warning in 42:15\u201317 seems to imply that a negative response is expected). The use of the perfect here is perhaps to be related to the perfect expressing resolve or determination (see IBHS 489 \u00a730.5.1d). It is also conceivable that these two verses are part of a conditional sentence which has no formal introduction. I.e., \u201cAnd if you will not obey\u2026then you should know for certain that\u2026\u201d For examples of this kind of conditional clause introduced by two vavs (\u05d5) see Jo\u00fcon 2:628-29 \u00a7167.b, and compare Jer 18:4; Judg 6:13. However, though this interpretation is within the possibilities of Hebrew grammar, I know of no translation or commentary that follows it. So it has not been followed in the translation or given as an alternate translation.
tn Or \u201cToday.\u201d"}, {"pk": 2844721, "translation": "NET", "book": 24, "chapter": 42, "verse": 22, "text": "So now be very sure of this: You will die from war, starvation, or disease in the place where you want to go and live.\u201d"}, {"pk": 2844722, "translation": "NET", "book": 24, "chapter": 43, "verse": 1, "text": "Jeremiah finished telling all the people all these things the LORD their God had sent him to tell them.", "comment": "tn This sentence contains an emphasis that is impossible to translate into idiomatic English that would not sound redundant. In Hebrew the sentence reads: \u201cWhen Jeremiah finished [the temporal subordination is left out here because it would make the sentence too long] telling all the people all the words [or all the things] which the Lord their God had sent him [to say] to them, namely all these words,\u2026\u201d The last phrase has been left out of the translation as already having been included. Though they have been left out of the translation, attention is called to their presence here."}, {"pk": 2844723, "translation": "NET", "book": 24, "chapter": 43, "verse": 2, "text": "Then Azariah son of Hoshaiah, Johanan son of Kareah, and other arrogant men said to Jeremiah, \u201cYou are telling a lie! The LORD our God did not send you to tell us, \u2018You must not go to Egypt and settle there.\u2019", "comment": "sn See the study note on 42:1 for the possible identification of this man with Jezaniah son of Hoshaiah and Jezaniah the son of the Maacathite."}, {"pk": 2844724, "translation": "NET", "book": 24, "chapter": 43, "verse": 3, "text": "But Baruch son of Neriah is stirring you up against us. He wants to hand us over to the Babylonians so that they will kill us or carry us off into exile in Babylon.\u201d", "comment": "tn Or \u201cis inciting you against us.\u201d
tn Heb \u201cin order to give us into the hands of the Chaldeans.\u201d The substitution \u201che wants to\u201d as the equivalent of the purpose clause has been chosen to shorten the sentence to better conform with contemporary English style.
tn Heb \u201cChaldeans.\u201d See the study note on 21:4 for explanation."}, {"pk": 2844725, "translation": "NET", "book": 24, "chapter": 43, "verse": 4, "text": "So Johanan son of Kareah, all the army officers, and all the rest of the people did not obey the LORD\u2019s command to stay in the land."}, {"pk": 2844726, "translation": "NET", "book": 24, "chapter": 43, "verse": 5, "text": "Instead Johanan son of Kareah and all the army officers led off all the Judean remnant who had come back to live in the land of Judah from all the nations where they had been scattered.", "comment": "sn These are the people who are referred to in Jer 40:11\u201312."}, {"pk": 2844727, "translation": "NET", "book": 24, "chapter": 43, "verse": 6, "text": "They also led off all the men, women, children, and royal princesses that Nebuzaradan, the captain of the royal guard, had left with Gedaliah, the son of Ahikam and grandson of Shaphan. This included the prophet Jeremiah and Baruch son of Neriah.", "comment": "tn Heb \u201cthe daughters of the king.\u201d See the translator\u2019s note on 41:10.
sn This refers to the group mentioned in Jer 40:7 and 41:10. The two groups together constituted all the people who were at Mizpah when Gedaliah was murdered, had been taken captive by Ishmael, had been rescued by Johanan and the other army officers, and had consulted Jeremiah at Geruth Chimham."}, {"pk": 2844728, "translation": "NET", "book": 24, "chapter": 43, "verse": 7, "text": "They went on to Egypt because they refused to obey the LORD, and came to Tahpanhes.", "comment": "sn Tahpanhes was an important fortress city on the northern border of Egypt in the northeastern Nile delta. It is generally equated with the Greek city of Daphne. It has already been mentioned in 2:16 in conjunction with Memphis (the Hebrew name is \u201cNoph\u201d) as a source of soldiers who did violence to the Israelites in the past.
sn This had been their intention all along (41:17). Though they consulted the Lord and promised to do what he told them whether they agreed with it or not (42:5\u20136), it is clear that they had no intention of doing so. Jeremiah could see that (42:19\u201322). They refused to believe that the Lord had really said what Jeremiah told them (43:4) and feared reprisal from the Babylonians more than any potential destruction from the Lord (43:3)."}, {"pk": 2844729, "translation": "NET", "book": 24, "chapter": 43, "verse": 8, "text": "At Tahpanhes the LORD spoke to Jeremiah.", "comment": "tn Heb \u201cThe word of the Lord came to Jeremiah at Tahpanhes, saying.\u201d"}, {"pk": 2844730, "translation": "NET", "book": 24, "chapter": 43, "verse": 9, "text": "\u201cTake some large stones and bury them in the mortar of the clay pavement at the entrance of Pharaoh\u2019s residence here in Tahpanhes. Do it while the people of Judah present there are watching.", "comment": "sn All the commentaries point out that this was not Pharaoh\u2019s (main) palace but a governor\u2019s residence or other government building that Pharaoh occupied when he was in Tahpanhes.
tn Heb \u201cin Tahpanhes in the eyes of the men of Judah.\u201d
tn The meaning of the expression \u201cmortar of the clay pavement\u201d is uncertain. The noun translated \u201cmortar\u201d occurs only here and the etymology is debated. Both BDB 572 s.v. \u05de\u05b6\u05dc\u05b6\u05d8 and KBL 529 s.v. \u05de\u05b6\u05dc\u05b6\u05d8 give the meaning \u201cmortar.\u201d The noun translated \u201cclay pavement\u201d is elsewhere used of a \u201cbrick mold.\u201d Here BDB 527 s.v. \u05de\u05b7\u05dc\u05b0\u05d1\u05bc\u05b5\u05df 2 gives \u201cquadrangle\u201d and KBL 527 s.v. \u05de\u05b7\u05dc\u05b0\u05d1\u05bc\u05b5\u05df 2 gives \u201cterrace of bricks.\u201d HALOT 558 s.v. \u05de\u05b6\u05dc\u05b6\u05d8 and \u05de\u05b7\u05dc\u05b0\u05d1\u05bc\u05b5\u05df 2 give \u201cloamy soil\u201d for both words, seeing the second noun as a dittography or gloss of the first (see also note c in BHS).
tn Heb \u201cTake some large stones in your hands.\u201d"}, {"pk": 2844731, "translation": "NET", "book": 24, "chapter": 43, "verse": 10, "text": "Then tell them, \u2018The LORD God of Israel who rules over all says, \u201cI will bring my servant King Nebuchadnezzar of Babylon. I will set his throne over these stones which I have buried. He will pitch his royal tent over them.", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201d Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.
tn The Greek version reads the verbs in this sentence as third person, \u201che will set,\u201d and second person, \u201cyou have buried.\u201d This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: \u201cI will have him set\u201d and \u201cI have had you bury.\u201d The effect of these substitutions is to emphasize the sovereignty of God.
sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.
tn The meaning of this word is uncertain. The word here (\u05e9\u05c1\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05e8\u05d5\u05b9 [shafriro] Qere, \u05e9\u05c1\u05b7\u05e4\u05b0\u05e8\u05d5\u05bc\u05e8\u05d5\u05b9 [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. \u05e9\u05c1\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05e8.
tn Heb \u201csend and take/fetch.\u201d
sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God\u2019s sovereignty over history."}, {"pk": 2844732, "translation": "NET", "book": 24, "chapter": 43, "verse": 11, "text": "He will come and attack Egypt. Those who are destined to die of disease will die of disease. Those who are destined to be carried off into exile will be carried off into exile. Those who are destined to die in war will die in war.", "comment": "tn As in 15:2 the Hebrew is very brief and staccato-like: \u201cthose to death to death, and those to captivity to captivity, and those to the sword to the sword.\u201d As in 15:2 most commentaries and English versions assume that the word \u201cdeath\u201d refers to death by disease. See the translator\u2019s note on 15:2 and compare also 18:21 where the sword is distinctly connected with \u201cwar\u201d or \u201cbattle\u201d and is distinct from \u201ckilled by death [i.e., disease].\u201d"}, {"pk": 2844733, "translation": "NET", "book": 24, "chapter": 43, "verse": 12, "text": "He will set fire to the temples of the gods of Egypt. He will burn their gods or carry them off as captives. He will pick Egypt clean like a shepherd picks the lice from his clothing. He will leave there unharmed.", "comment": "tn Heb \u201cburn them or carry them off as captives.\u201d Some of the commentaries and English versions make a distinction between the objects of the verbs, i.e., burn the temples and carry off the gods. However, the burning down of the temples is referred to later in v. 13.sn It was typical in the ancient Near East for the images of the gods of vanquished nations to be carried off and displayed in triumphal procession on the return from battle to show the superiority of the victor\u2019s gods over those of the vanquished (cf., e.g., Isa 46:1\u20132).
tc The translation follows the Greek, Syriac, and Latin versions. The Hebrew text reads: \u201cI will set fire to.\u201d While it would be possible to explain the first person subject here in the same way as in the two verbs in v. 12b, the corruption of the Hebrew text is easy to explain here as a metathesis of two letters, \u05d9 (yod) and \u05ea (tav). The Hebrew reads \u05d4\u05b4\u05e6\u05bc\u05b7\u05ea\u05bc\u05b4\u05d9 (hitsatti) and the versions presuppose \u05d4\u05b4\u05e6\u05bc\u05b4\u05d9\u05ea (hitsit).
tn Or \u201che will take over Egypt as easily as a shepherd wraps his cloak around him.\u201d The translation follows the interpretation of HALOT 769 s.v. II \u05b8\u05e2\u05d8\u05b8\u05d4 Qal, the Greek translation, and a number of the modern commentaries (e.g., J. A. Thompson, Jeremiah [NICOT], 671). The only other passage where that translation is suggested for this verb is Isa 22:17 according to HAL. The alternate translation follows the more normal meaning of \u05e2\u05b8\u05d8\u05b8\u05d4 (\u2019atah; cf. BDB 741 s.v. I \u05e2\u05b8\u05d8\u05b8\u05d4 Qal which explains \u201cso completely will it be in his power\u201d). The fact that the subject is \u201ca shepherd\u201d lends more credence to the former view though there may be a deliberate double meaning playing on the homonyms (cf. W. L. Holladay, Jeremiah [Hermeneia], 2:302).
tn Heb \u201cin peace/wholeness/well-being/safety [shalom].\u201d"}, {"pk": 2844734, "translation": "NET", "book": 24, "chapter": 43, "verse": 13, "text": "He will demolish the sacred pillars in the temple of the sun in Egypt and will burn down the temples of the gods of Egypt.\u201d\u2019\u201d", "comment": "sn It is generally agreed that the temple of the sun was located in Heliopolis, which is elsewhere referred to as On (cf. Gen 41:45). It was the center for the worship of Amon-Re, the Egyptian sun god, and was famous for its obelisks (conical shaped pillars) dedicated to that god. It was located about 6 miles (10 km) northeast of modern-day Cairo."}, {"pk": 2844735, "translation": "NET", "book": 24, "chapter": 44, "verse": 1, "text": "The LORD spoke to Jeremiah concerning all the Judeans who were living in the land of Egypt, those in Migdol, Tahpanhes, Memphis, and in the region of southern Egypt.", "comment": "tn Heb \u201cThe word came to Jeremiah concerning.\u201d Though the phrase \u201cfrom the Lord\u201d is missing from this formula which occurs elsewhere at 7:1; 11:1; 18:1; 21:1; 30:1; 32:1; 34:1, 8; 35:1; 40:1, it is clearly implied from the words that follow. As in these other passages, the more active form has been chosen for the translation to better conform with contemporary English style.
sn The first three cities, Migdol, Tahpanhes, and Memphis, are located in Northern or Lower Egypt. Memphis (Heb \u201cNoph\u201d) was located south of Heliopolis (which was referred to earlier as \u201cthe temple of the sun\u201d) and was about fourteen miles (23 km) south of Cairo. For the identification and location of Tahpanhes see the study note on Jer 43:7. The location of Migdol has been debated but is tentatively identified with a border fortress about twenty-five miles (42 km) east-northeast of Tahpanhes. The \u201cregion of southern Egypt\u201d is literally \u201cthe land of Pathros,\u201d the long Nile valley extending north and south between Cairo and Aswan (biblical Syene). For further information see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 262-63. Reference here is to Judean exiles who had fled earlier as well as to those from Mizpah who were led into Egypt by Johanan and the other arrogant men (43:3, 5)."}, {"pk": 2844736, "translation": "NET", "book": 24, "chapter": 44, "verse": 2, "text": "\u201cThe LORD God of Israel who rules over all says, \u2018You have seen all the disaster I brought on Jerusalem and all the towns of Judah. Indeed, they now lie in ruins and are deserted.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cBehold, they are in ruins this day and there is no one living in them.\u201d
tn Heb \u201cYahweh of armies, the God of Israel.\u201d Compare 7:3 and see the study note on 2:19 for explanation and translation of this title."}, {"pk": 2844737, "translation": "NET", "book": 24, "chapter": 44, "verse": 3, "text": "This happened because of the wickedness the people living there did. They made me angry by worshiping and offering sacrifice to other gods whom neither they nor you nor your ancestors previously knew.", "comment": "sn Compare Jer 19:4 for the same thought and see also 7:9.
tn Heb \u201cby going to offer sacrifice in serving/worshiping.\u201d The second \u05dc\u05b0 (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 \u00a736.2.3e).
tn Heb \u201cfathers\u201d (also in vv. 9, 10, 17, 21).
tn Heb \u201cthey.\u201d The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. \u201cThey\u201d are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).
tn Heb \u201cthus making me angry.\u201d However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style."}, {"pk": 2844738, "translation": "NET", "book": 24, "chapter": 44, "verse": 4, "text": "I sent my servants the prophets to you people over and over again warning you not to do this disgusting thing I hate.", "comment": "tn Heb \u201csent\u2026over again, saying, \u2018Do not do this terrible thing that I hate.\u2019\u201d The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.sn This refers to the worship of other gods mentioned in the previous verse.
tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets."}, {"pk": 2844739, "translation": "NET", "book": 24, "chapter": 44, "verse": 5, "text": "But the people of Jerusalem and Judah would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods.", "comment": "tn There appears to be a deliberate shift in the pronouns used in vv. 2\u20135. \u201cYou\u201d refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the Lord persistently sent the prophets (v. 4). \u201cThey\u201d refers to the people of Jerusalem and the towns of Judah who have suffered disaster (v. 2) because of the wickedness of sacrificing to other gods (vv. 3, 5). The referents have been explicitly identified in the translation for the sake of clarity.
tn Heb \u201cThey did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.\u201d The \u05dc\u05b0 (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination."}, {"pk": 2844740, "translation": "NET", "book": 24, "chapter": 44, "verse": 6, "text": "So my anger and my wrath were poured out and burned like a fire through the towns of Judah and the streets of Jerusalem. That is why they have become the desolate ruins that they are today.\u2019"}, {"pk": 2844741, "translation": "NET", "book": 24, "chapter": 44, "verse": 7, "text": "\u201cSo now the LORD, the God who rules over all, the God of Israel, asks, \u2018Why will you do such great harm to yourselves? Why should every man, woman, child, and baby of yours be destroyed from the midst of Judah? Why should you leave yourselves without a remnant?", "comment": "tn Heb \u201cYahweh, the God of armies, the God of Israel.\u201d Compare 35:17; 38:17 and for the title \u201cGod of armies\u201d see the study note on 2:19."}, {"pk": 2844742, "translation": "NET", "book": 24, "chapter": 44, "verse": 8, "text": "That is what will result from your making me angry by what you are doing. You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses and an object of ridicule among all the nations of the earth.", "comment": "tn Heb \u201ca curse.\u201d For the meaning of this phrase see the translator\u2019s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.
tn Verses 7b-8 are all one long, complex sentence governed by the interrogative \u201cWhy.\u201d The Hebrew text reads: \u201cWhy are you doing great harm to your souls [= \u201cyourselves\u201d (cf. BDB 660 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an; see the translator\u2019s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.\u201d The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.sn What is being threatened is not the total destruction of a remnant of Judah. Jeremiah recognizes those who have been carried off to Babylon as well as other places as seeds for a new beginning (e.g., 24:5\u20136; 29:14; 30:3). But he denies here that any of those who have gone to Egypt and are continuing to practice idolatry will be among them. All of them will be cut off (i.e., destroyed) from the midst of Judah so that not a remnant of them will be left.
tn Heb \u201cthe works of your hands.\u201d Here the phrase is qualified by the epexegetical \u05dc\u05b0 (lamed) + infinitive, \u05dc\u05b0\u05e7\u05b7\u05d8\u05bc\u05b5\u05e8 (l\u00ffqatter, \u201cby sacrificing [to other gods]\u201d). For further discussion on the use of this phrase see the translator\u2019s note on 25:6."}, {"pk": 2844743, "translation": "NET", "book": 24, "chapter": 44, "verse": 9, "text": "Have you forgotten all the wicked things that have been done in the towns of Judah and in the streets of Jerusalem by your ancestors, by the kings of Judah and their wives, by you and your wives?", "comment": "tn Heb \u201chis.\u201d This should not be viewed as a textual error but as a distributive singular use of the suffix, i.e., the wives of each of the kings of Judah (cf. GKC 464 \u00a7145.l and compare the usage in Isa 2:8; Hos 4:8)."}, {"pk": 2844744, "translation": "NET", "book": 24, "chapter": 44, "verse": 10, "text": "To this day your people have shown no contrition! They have not revered me nor followed the laws and statutes I commanded you and your ancestors.\u2019", "comment": "tn Heb \u201cthey\u201d but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence \u201cyour people\u201d or \u201cthe people of Judah.\u201d It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator\u2019s note there for explanation) in which case one might translate \u201cyou have shown,\u201d and \u201cyou have not revered.\u201d
tn Heb \u201cto set before.\u201d According to BDB 817 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 II.4.b(g) this refers to \u201cpropounding to someone for acceptance or choice.\u201d This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and \u201cproposed to\u201d might not be correctly understood, so the basic translation of \u05e0\u05b8\u05ea\u05b7\u05df (natan) has been used here."}, {"pk": 2844745, "translation": "NET", "book": 24, "chapter": 44, "verse": 11, "text": "\u201cBecause of this, the LORD God of Israel who rules over all says, \u2018I am determined to bring disaster on you, even to the point of destroying all the Judeans here.", "comment": "tn Heb \u201cand to destroy all Judah.\u201d However, this statement must be understood within the rhetoric of the passage (see vv. 7\u20138 and the study note on v. 8) and within the broader context of the Lord\u2019s promises to restore the remnant who are in Babylon and those scattered in other lands (23:3; 24:5\u20136; 29:14; 30:3; 32:27). In this context \u201call Judah\u201d must refer to all the Judeans living in Egypt whom Jeremiah is now addressing. This involves the figure of synecdoche where all does not extend to all individuals but to all that are further specified or implied (see E. W. Bullinger, Figures of Speech, 616-18, and the comments in H. Freedman, Jeremiah [SoBB], 285). The \u201cand\u201d in front of \u201cto destroy\u201d is to be understood as an example of the epexegetical use of the conjunction \u05d5 (vav; see BDB 252 s.v. \u05d5\u05b7 1.b and compare the translation of J. Bright, Jeremiah [AB], 260).
tn Heb \u201cBehold I am setting my face against you for evil/disaster.\u201d For the meaning of the idiom \u201cto set the face to/against\u201d see the translator\u2019s note on 42:15 and compare the references listed there."}, {"pk": 2844746, "translation": "NET", "book": 24, "chapter": 44, "verse": 12, "text": "I will see to it that all the Judean remnant that was determined to go and live in the land of Egypt will be destroyed. Here in the land of Egypt they will fall in battle or perish from starvation. People of every class will die in war or from starvation. They will become an object of horror and ridicule, an example of those who have been cursed and that people use in pronouncing a curse.", "comment": "tn Heb \u201cthey set their face to go.\u201d Compare 44:11 and 42:14 and see the translator\u2019s note at 42:15.
tn See the study note on 24:9 and the usage in 29:22 for the meaning and significance of this last phrase.sn See Jer 42:18 for parallel usage.
tn Or \u201cAll of them without distinction,\u201d or \u201cAll of them from the least important to the most important\u201d; Heb \u201cFrom the least to the greatest.\u201d See the translator\u2019s note on 42:1 for the meaning of this idiom.
tn Heb \u201cfall by the sword.\u201d"}, {"pk": 2844747, "translation": "NET", "book": 24, "chapter": 44, "verse": 13, "text": "I will punish those who live in the land of Egypt with war, starvation, and disease just as I punished Jerusalem."}, {"pk": 2844748, "translation": "NET", "book": 24, "chapter": 44, "verse": 14, "text": "None of the Judean remnant who have come to live in the land of Egypt will escape or survive to return to the land of Judah. Though they long to return and live there, none of them shall return except a few fugitives.\u2019\u201d", "comment": "tn Heb \u201cThere shall not be an escapee or a survivor to the remnant of Judah who came to sojourn there in the land of Egypt even to return to the land of Judah which they are lifting up their souls [= \u201clonging/desiring\u201d (BDB 672 s.v. \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 Piel.2)] to return to live there; for none shall return except fugitives.\u201d The long, complex Hebrew original has been broken up and restructured to better conform with contemporary English style. Another possible structure would be \u201cNone of the Judean remnant who have come to live in the land of Egypt will escape or survive. None of them will escape or survive to return to the land of Judah where they long to return to live. Indeed (emphatic use of \u05db\u05bc\u05b4\u05d9 [ki]; cf. BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.e) none of them shall return except a few fugitives.\u201d This verse is a good example of rhetorical hyperbole where a universal negative does not apply to absolutely all the particulars. Though the Lord denies at the outset that any will escape or survive the punishment of vv. 12\u201313 to return to Judah, he says at the end that a few fugitives will return (the two words for fugitive are from the same root and mean the same thing). (E. W. Bullinger, Figures of Speech, 618-19, might classify this as a synecdoche of genus where a universal negative does not deny particularity.) That this last statement is not a gloss or an afterthought is supported by what is said later in v. 28."}, {"pk": 2844749, "translation": "NET", "book": 24, "chapter": 44, "verse": 15, "text": "Then all the men who were aware that their wives were sacrificing to other gods, as well as all their wives, answered Jeremiah. There was a great crowd of them representing all the people who lived in northern and southern Egypt. They answered,", "comment": "tn The translation is very interpretive at several key points: Heb \u201cThen all the men who were aware that their wives were sacrificing to other gods and all their wives who were standing by, a great crowd/congregation, and all the people who were living in the land of Egypt in Pathros answered, saying.\u201d It is proper to assume that the phrase \u201ca great crowd\u201d is appositional to \u201call the men\u2026and their wives\u2026.\u201d It is also probably proper to assume that the phrase \u201cwho were standing by\u201d is unnecessary to the English translation. What is interpretive is the assumption that the \u201cand all the people who were living in Egypt in Pathros\u201d is explicative of \u201cthe great crowd\u201d and that the phrase \u201cin Pathros\u201d is conjunctive and not appositional. Several commentaries and English versions (e.g., J. A. Thompson, Jeremiah [NICOT], 678-79, n. 2; NJPS) assume that the phrase is descriptive of a second group, i.e., all the Jews from Pathros in Egypt (i.e., southern Egypt [see the study note on 44:1]). Those who follow this interpretation generally see this as a gloss (see Thompson, 678, n. 2, and also W. L. Holladay, Jeremiah [Hermeneia], 2:279, n. 15b). It is probably better to assume that the phrase is explicative and that \u201call\u201d is used in the same rhetorical way that it has been used within the chapter, i.e., \u201call\u201d = representatives of all. Likewise the phrase \u201cin Pathros\u201d should be assumed to be conjunctive as in the Syriac translation and as suggested by BHS fn c since Jeremiah\u2019s answer in vv. 24, 26 is directed to all the Judeans living in Egypt."}, {"pk": 2844750, "translation": "NET", "book": 24, "chapter": 44, "verse": 16, "text": "\u201cWe will not listen to what you claim the LORD has spoken to us!", "comment": "tn Heb \u201cthe word [or message] you have spoken to us in the name of the Lord.\u201d For an explanation of the rendering of \u201cin the name of the Lord\u201d see the study notes on 10:25 and 23:27."}, {"pk": 2844751, "translation": "NET", "book": 24, "chapter": 44, "verse": 17, "text": "Instead we will do everything we vowed we would do. We will sacrifice and pour out drink offerings to the goddess called the Queen of Heaven just as we and our ancestors, our kings, and our leaders previously did in the towns of Judah and in the streets of Jerusalem. For then we had plenty of food, were well-off, and had no troubles.", "comment": "tn Heb \u201csaw [or experienced] no disaster/trouble/harm.\u201d
tn Heb \u201csacrifice to the Queen of Heaven and pour out drink offerings to her.\u201d The expressions have been combined to simplify and shorten the sentence. The same combination also occurs in vv. 18, 19.sn See the translator\u2019s note and the study note on 7:18 for the problem of translation and identification of the term translated here \u201cthe goddess called the Queen of Heaven.\u201d
tn Heb \u201cthat went out of our mouth.\u201d I.e., everything we said, promised, or vowed."}, {"pk": 2844752, "translation": "NET", "book": 24, "chapter": 44, "verse": 18, "text": "But ever since we stopped sacrificing and pouring out drink offerings to the Queen of Heaven, we have been in great need. Our people have died in wars or of starvation.\u201d", "comment": "tn Heb \u201cwe have been consumed/destroyed by sword or by starvation.\u201d The \u201cwe\u201d cannot be taken literally here since they are still alive.sn What is being contrasted here is the relative peace and prosperity under the reign of Manasseh, who promoted all kinds of pagan cults including the worship of astral deities (2 Kgs 21:2\u20139), and the disasters that befell Judah after the reforms of Josiah, which included the removal of all the cult images and altars from Jerusalem and Judah (2 Kgs 23:4\u201315). The disasters included the death of Josiah himself at the battle of Megiddo, the deportation of his son Jehoahaz to Egypt, the death of Jehoiakim, the deportation of Jehoiachin (Jeconiah) and many other Judeans in 597 b.c., the death by war, starvation, and disease of many Judeans during the siege of Jerusalem in 588-86 b.c., and the captivity of many of those who survived. Instead of seeing these as punishments for their disobedience to the Lord as Jeremiah had preached to them, they saw these as consequences of their failure to continue the worship of the foreign gods."}, {"pk": 2844753, "translation": "NET", "book": 24, "chapter": 44, "verse": 19, "text": "The women added, \u201cWe did indeed sacrifice and pour out drink offerings to the Queen of Heaven. But it was with the full knowledge and approval of our husbands that we made cakes in her image and poured out drink offerings to her.\u201d", "comment": "tc The words \u201cAnd the women added\u201d are not in the Hebrew text. They are, however, implicit in what is said. They are found in the Syriac version and in one recension of the Greek version. W. L. Holladay (Jeremiah [Hermeneia], 2:279, n. 19a) suggests that these words are missing from the Hebrew text because of haplography, i.e., that the scribe left out \u05d5\u05b7\u05d4\u05b7\u05e0\u05bc\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd \u05d0\u05b8\u05de\u05b0\u05e8\u05d5\u05bc \u05db\u05b4\u05d9 (vahannashim \u2019omru khi) because his eye jumped from the \u05d5 at the beginning to the \u05db\u05bc\u05b4\u05d9 (ki) that introduced the temporal clause and left out everything in between. It is, however, just as likely, given the fact that there are several other examples of quotes which have not been formally introduced in the book of Jeremiah, that the words were not there and are supplied by these two ancient versions as a translator\u2019s clarification.
tn Or \u201cWhen we sacrificed and poured out drink offering to the Queen of Heaven and made cakes in her image, wasn\u2019t it with the knowledge and approval of our husbands?\u201d Heb \u201cWhen we sacrificed to the Queen of Heaven and poured out drink offerings [for the use of \u05dc\u05b0 (lamed) + the infinitive construct to carry on the tense of the preceding verb see BDB 518 s.v. \u05dc\u05b0 7.b(h)] to her, did we make cakes to make an image of her and pour out drink offerings apart from [i.e., \u201cwithout the knowledge and consent of,\u201d so BDB 116 s.v. \u05d1\u05bc\u05b4\u05dc\u05b0\u05e2\u05b2\u05d3\u05b5\u05d9 b(a)] our husbands?\u201d The question expects a positive answer and has been rendered as an affirmation in the translation. The long, complex Hebrew sentence has again been broken in two and restructured to better conform with contemporary English style.sn According to Jer 7:18\u201319 it was not only with the full knowledge and approval of their husbands but also with their active participation. Most of the commentaries call attention to the fact that what is being alluded to here is that a woman\u2019s vow had to have her husband\u2019s conscious approval to have any validity (cf. Num 30:7\u201316 and see the reference to the vow in v. 17)."}, {"pk": 2844754, "translation": "NET", "book": 24, "chapter": 44, "verse": 20, "text": "Then Jeremiah replied to all the people, both men and women, who responded to him in this way.", "comment": "tn Heb \u201cAnd Jeremiah said to all the people, to the men and to the women, namely to all the people who answered him a word.\u201d The appositional phrases have been combined to eliminate what would be redundant to a modern reader."}, {"pk": 2844755, "translation": "NET", "book": 24, "chapter": 44, "verse": 21, "text": "\u201cThe LORD did indeed remember and call to mind what you did! He remembered the sacrifices you and your ancestors, your kings, your leaders, and all the rest of the people of the land offered to other gods in the towns of Judah and in the streets of Jerusalem.", "comment": "tn The words \u201cto other gods\u201d are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient.
tn Heb \u201cThe sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leaders and the people of the land, did not the Lord remember them and [did they not] come into his mind?\u201d The question is again rhetorical and expects a positive answer. So it is rendered here as an affirmative statement for the sake of clarity and simplicity. An attempt has been made to shorten the long Hebrew sentence to better conform with contemporary English style."}, {"pk": 2844756, "translation": "NET", "book": 24, "chapter": 44, "verse": 22, "text": "Finally the LORD could no longer endure your wicked deeds and the disgusting things you did. That is why your land has become the desolate, uninhabited ruin that it is today. That is why it has become a proverbial example used in curses.", "comment": "tn Heb \u201cAnd/Then the Lord could no longer endure because of the evil of your deeds [and] because of the detestable things that you did and [or so] your land became a desolation and a waste and an occasion of a curse without inhabitant as this day.\u201d The sentence has been broken up and restructured to better conform with contemporary English style, but an attempt has been made to preserve the causal and consequential connections."}, {"pk": 2844757, "translation": "NET", "book": 24, "chapter": 44, "verse": 23, "text": "You have sacrificed to other gods! You have sinned against the LORD! You have not obeyed the LORD! You have not followed his laws, his statutes, and his decrees! That is why this disaster that is evident to this day has happened to you.\u201d", "comment": "tn Heb \u201cBecause you have sacrificed and you have sinned against the Lord and you have not listened to the voice of the Lord and in his laws, in his statutes, and in his decrees you have not walked, therefore this disaster has happened to you as this day.\u201d The text has been broken down and restructured to better conform with contemporary English style."}, {"pk": 2844758, "translation": "NET", "book": 24, "chapter": 44, "verse": 24, "text": "Then Jeremiah spoke to all the people, particularly to all the women. \u201cListen to what the LORD has to say all you people of Judah who are in Egypt.", "comment": "tn Heb \u201cand to all the women.\u201d The \u201cand\u201d (\u05d5, vav) is to be explained here according to BDB 252 s.v. \u05d5\u05b7 1.a. The focus of the address that follows is on the women. See the translator\u2019s note on the next verse."}, {"pk": 2844759, "translation": "NET", "book": 24, "chapter": 44, "verse": 25, "text": "The LORD God of Israel who rules over all says, \u2018You women have confirmed by your actions what you vowed with your lips! You said, \u201cWe will certainly carry out our vows to sacrifice and pour out drink offerings to the Queen of Heaven.\u201d Well, then fulfill your vows! Carry them out!\u2019", "comment": "tn Or \u201cYou and your wives.\u201d The text and referent here is uncertain because of the confusing picture that the alternation of pronouns presents in this verse. Three of the main verbs are second feminine plurals and one of them is second masculine plural. All the pronominal suffixes on the nouns are second masculine plurals. The Hebrew text reads: \u201cYou [masc. pl.] and your [masc. pl.] wives have spoken [2nd fem. pl.; \u05ea\u05bc\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8\u05b0\u05e0\u05b8\u05d4, t\u00ffdabber\u00ffnah] with your [masc. pl.] mouth and you have fulfilled [masc. pl.; \u05de\u05b4\u05dc\u05bc\u05b5\u05d0\u05ea\u05b6\u05dd, mille\u2019tem] with your [masc. pl.] hands, saying, \u2018We [common gender] will certainly carry out\u2026.\u2019 Indeed fulfill [2nd fem. pl.; \u05ea\u05bc\u05b8\u05e7\u05b4\u05d9\u05de\u05b0\u05e0\u05b8\u05d4, taqimnah] your [masc. pl.] vows and indeed carry out [2nd fem. pl.; \u05ea\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d9\u05e0\u05b8\u05d4, ta\u2019asenah] your [masc. pl.] vows.\u201d Older commentaries, such as K&D 22:165, explain the feminine verbs as a matter of the women being the principle subject. Most all modern commentaries (e.g., J. A. Thompson, J. Bright, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers) follow the reading of the Greek version which reads \u201cyou women\u201d (= \u05d0\u05b7\u05ea\u05bc\u05b5\u05e0\u05b8\u05d4 \u05d4\u05b7\u05e0\u05bc\u05b8\u05e9\u05c1\u05bc\u05b4\u05d9\u05dd, [\u2019attenah hannashim]) in place of \u201cyou and your wives\u201d (\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05d5\u05bc\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9\u05db\u05b6\u05dd, \u2019attem un\u00ffshekhem) in the Hebrew. None of them, however, explain the use of the 2nd masc. plurals here. This is possibly a case where the masculine forms are used in the place of the feminine due to the dislike of Hebrew to use the feminine plural forms (cf. GKC 459 \u00a7144.a and 466 \u00a7145.t). This seems all the more probable when 2nd fem. pl. verbs are qualified by nouns with 2nd masc. pl. suffixes. The translation here follows this interpretation of the masc. pl. forms and reads \u201cyou women\u201d with the Greek version in place of \u201cyou and your wives\u201d and sees the referents throughout as the women.
tn Heb \u201cCarry out your vows!\u201dsn The commands here are, of course, sarcastic and not meant to be taken literally."}, {"pk": 2844760, "translation": "NET", "book": 24, "chapter": 44, "verse": 26, "text": "But listen to what the LORD has to say, all you people of Judah who are living in the land of Egypt. The LORD says, \u2018I hereby swear by my own great name that none of the people of Judah who are living anywhere in Egypt will ever again invoke my name in their oaths! Never again will any of them use it in an oath saying, \u201cAs surely as the Lord GOD lives\u2026.\u201d", "comment": "tn Heb \u201cTherefore.\u201d This particle quite often introduces the announcement of judgment after an indictment or accusation of a crime. That is its function here after the statement of cause in vv. 24\u201325. However, it would not sound right after the immediately preceding ironical or sarcastic commands to go ahead and fulfill their vows. \u201cBut\u201d is a better transition unless one wants to paraphrase \u201cTherefore, since you are so determined to do that\u2026.\u201d
tn Heb \u201cBehold I swear by\u2026that my name will no more be pronounced in the mouth of any man of Judah in all the land of Egypt saying, \u2018As the Lord Yahweh lives.\u2019\u201d The sentence has been broken up and restructured to better conform with contemporary English style and the significance of pronouncing the name has been interpreted for the sake of readers who might not be familiar with this biblical idiom.sn They will no longer be able to invoke his name in an oath because they will all be put to death (v. 27; cf. vv. 11\u201314)."}, {"pk": 2844761, "translation": "NET", "book": 24, "chapter": 44, "verse": 27, "text": "I will indeed see to it that disaster, not prosperity, happens to them. All the people of Judah who are in the land of Egypt will die in war or from starvation until not one of them is left.", "comment": "tn Heb \u201cBehold I.\u201d For the use of this particle see the translator\u2019s note on 1:6. Here it announces the reality of a fact.
tn Heb \u201cBehold, I am watching over them for evil/disaster/harm not for good/prosperity/ blessing.\u201d See a parallel usage in 31:28."}, {"pk": 2844762, "translation": "NET", "book": 24, "chapter": 44, "verse": 28, "text": "Some who survive in battle will return to the land of Judah from the land of Egypt. But they will be very few indeed! Then the Judean remnant who have come to live in the land of Egypt will know whose word proves true, mine or theirs.\u2019", "comment": "tn Heb \u201cThe survivors of the sword will return from the land of Egypt to the land of Judah few in number [more literally, \u201cmen of number\u201d; for the idiom see BDB 709 s.v. \u05de\u05b4\u05e1\u05b0\u05e4\u05bc\u05b8\u05e8 1.a].\u201d The term \u201csurvivors of the sword\u201d may be intended to represent both those who survive death in war or death by starvation or disease, a synecdoche of species for all three genera.sn This statement shows that the preceding \u201cnone,\u201d \u201cnever again,\u201d \u201call\u201d in vv. 26\u201327 are rhetorical hyperbole. Not all but almost all; very few would survive. The following statement implies that the reason that they are left alive is to bear witness to the fact that the Lord\u2019s threats were indeed carried out. See vv. 11\u201314 for a parallel use of \u201call\u201d and \u201cnone\u201d qualified by a \u201cfew.\u201d
tn Heb \u201cwill stand,\u201d i.e., in the sense of being fulfilled, proving to be true, or succeeding (see BDB 878 s.v. \u05e7\u05d5\u05bc\u05dd 7.g)."}, {"pk": 2844763, "translation": "NET", "book": 24, "chapter": 44, "verse": 29, "text": "Moreover the LORD says, \u2018I will make something happen to prove that I will punish you in this place. I will do it so that you will know that my threats to bring disaster on you will prove true.", "comment": "tn Heb \u201coracle of the Lord.\u201d
tn Heb \u201cThis will be to you the sign, oracle of the Lord, that I will punish you in this place in order that you may know that my threats against you for evil/disaster/harm will certainly stand [see the translator\u2019s note on the preceding verse for the meaning of this word here].\u201d The word \u201csign\u201d refers to an event that is a pre-omen or portent of something that will happen later (see BDB 16 s.v. \u05d0\u05d5\u05b9\u05ea 2 and compare usage in 1 Sam 14:10; 2 Kgs 19:29). The best way to carry that idea across in this context seems to be \u201cI will make something happen to prove [or portend].\u201d Another possibility would be \u201cI will give you a pre-omen that,\u201d but many readers would probably not be familiar with \u201comen/pre-omen.\u201d Again the sentence has been broken in two and restructured to better conform with English style."}, {"pk": 2844764, "translation": "NET", "book": 24, "chapter": 44, "verse": 30, "text": "I, the LORD, promise that I will hand Pharaoh Hophra king of Egypt over to his enemies who are seeking to kill him. I will do that just as surely as I handed King Zedekiah of Judah over to King Nebuchadnezzar of Babylon, his enemy who was seeking to kill him.\u2019\u201d", "comment": "tn Heb \u201cThus says the Lord, \u2018Behold I will hand\u2026\u2019\u201d The first person and indirect quote have been chosen because the Lord is already identified as the speaker and the indirect quote eliminates an extra level of embedded quotes.
sn Hophra ruled over Egypt from 589-570 b.c. He was the Pharaoh who incited Zedekiah to rebel against Nebuchadnezzar and whose army proved ineffective in providing any long-term relief to Jerusalem when it was under siege (see Jer 37 and especially the study note on 37:5). He was assassinated following a power struggle with a court official who had earlier saved him from a rebellion of his own troops and had ruled as co-regent with him."}, {"pk": 2844765, "translation": "NET", "book": 24, "chapter": 45, "verse": 1, "text": "The prophet Jeremiah spoke to Baruch son of Neriah while he was writing down in a scroll the words that Jeremiah spoke to him. This happened in the fourth year that Jehoiakim son of Josiah was ruling over Judah.", "comment": "tn Heb \u201c[This is] the word/message which Jeremiah the prophet spoke to Baruch son of Neriah when he wrote these words on a scroll from the mouth of Jeremiah in the fourth year of Jehoiakim son of Josiah king of Judah, saying.\u201d
sn It is unclear whether this refers to the first scroll (36:4) or the second (36:32). Perhaps from the reactions of Baruch this refers to the second scroll which was written after he had seen how the leaders had responded to the first (36:19). Baruch was from a well-placed family; his grandfather, Mahseiah (32:12) had been governor of Jerusalem under Josiah (2 Chr 34:8) and his brother was a high-ranking official in Zedekiah\u2019s court (Jer 51:59). He himself appears to have had some personal aspirations that he could see were being or going to be jeopardized (v. 5). The passage is both a rebuke to Baruch and an encouragement that his life will be spared wherever he goes. This latter promise is perhaps the reason that the passage is placed where it is, i.e., after the seemingly universal threat of destruction of all who have gone to Egypt in Jer 44."}, {"pk": 2844766, "translation": "NET", "book": 24, "chapter": 45, "verse": 2, "text": "\u201cThe LORD God of Israel has a message for you, Baruch."}, {"pk": 2844767, "translation": "NET", "book": 24, "chapter": 45, "verse": 3, "text": "\u2018You have said, \u201cI feel so hopeless! For the LORD has added sorrow to my suffering. I am worn out from groaning. I can\u2019t find any rest.\u201d\u2019\u201d", "comment": "tn Heb \u201cWoe to me!\u201d See the translator\u2019s note on 4:13 and 10:19 for the rendering of this term.
sn From the context it appears that Baruch was feeling sorry for himself (v. 5) as well as feeling anguish for the suffering that the nation would need to undergo according to the predictions of Jeremiah that he was writing down."}, {"pk": 2844768, "translation": "NET", "book": 24, "chapter": 45, "verse": 4, "text": "The LORD told Jeremiah, \u201cTell Baruch, \u2018The LORD says, \u201cI am about to tear down what I have built and to uproot what I have planted. I will do this throughout the whole earth.", "comment": "tn The words, \u201cThe Lord told Jeremiah\u201d are not in the text but are implicit in the address that follows, \u201cThus you shall say to him.\u201d These words are supplied in the translation for clarity.
tn Heb \u201cand this is with regard to the whole earth.\u201d The feminine pronoun \u05d4\u05b4\u05d9\u05d0 (hi\u2019) at the end refers to the verbal concepts just mentioned, i.e., this process (cf. GKC 459 \u00a7144.b and compare the use of the feminine singular suffix in the same function GKC 440-41 \u00a7135.p). The particle \u05d0\u05b6\u05ea (\u2019et) is here functioning to introduce emphatically the object of the action (cf. BDB 85 s.v. I \u05d0\u05b5\u05ea 3.\u03b1). There is some debate whether \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets) here applies to the whole land of Israel or to the whole earth. However, the reference to \u201call mankind\u201d (Heb \u201call flesh\u201d) in the next verse as well as \u201canywhere you go\u201d points to \u201cthe whole earth\u201d as the referent.
tn Heb \u201cThus you shall say to him [i.e., Baruch].\u201d"}, {"pk": 2844769, "translation": "NET", "book": 24, "chapter": 45, "verse": 5, "text": "Are you looking for great things for yourself? Do not look for such things. For I, the LORD, affirm that I am about to bring disaster on all humanity. But I will allow you to escape with your life wherever you go.\u201d\u2019\u201d", "comment": "tn Heb \u201cI will give you your life for a spoil.\u201d For this idiom see the translator\u2019s note on 21:9 and compare the usage in 21:9; 38:2; 39:18.
sn Compare Jer 25:31, 33. The reference here to universal judgment also forms a nice transition to the judgments on the nations that follow in Jer 46\u201351 which may be another reason for the placement of this chapter here, out of its normal chronological order (see also the study note on v. 1).
tn Heb \u201coracle of the Lord.\u201d"}, {"pk": 2844770, "translation": "NET", "book": 24, "chapter": 46, "verse": 1, "text": "The LORD spoke to Jeremiah about the nations.", "comment": "tn Heb \u201cThat which came [as] the word of the Lord to Jeremiah about the nations.\u201d See the translator\u2019s note on 14:1 for the construction here.
sn Jeremiah was called to be a prophet not only to Judah and Jerusalem but to the nations (1:5, 10). The prophecies or oracles that are collected here in Jer 46\u201351 are found after 25:13a in the Greek version where they are also found in a different order and with several textual differences. The issue of which represents the original placement is part of the broader issue of the editorial or redactional history of the book of Jeremiah which went through several editions, two of which are referred to in Jer 36, i.e., the two scrolls written in the fourth year of Jehoiakim (605 b.c.), a third which included all the preceding plus the material down to the time of the fall of Jerusalem (cf. the introduction in 1:1\u20133) and a fourth that included all the preceding plus the materials in Jer 40\u201344. The oracles against the foreign nations collected here are consistent with the note of judgment sounded against all nations (including some not mentioned in Jer 46\u201351) in Jer 25. See the translator\u2019s note on 25:13 for further details regarding the possible relationship of the oracles to the foreign nations to the judgment speeches in Jer 25."}, {"pk": 2844771, "translation": "NET", "book": 24, "chapter": 46, "verse": 2, "text": "He spoke about Egypt and the army of Pharaoh Necho king of Egypt which was encamped along the Euphrates River at Carchemish. Now this was the army that King Nebuchadnezzar of Babylon defeated in the fourth year that Jehoiakim son of Josiah was ruling over Judah.", "comment": "sn The fourth year of Jehoiakim\u2019s reign proved very significant in the prophecies of Jeremiah. It was in that same year that he issued the prophecies against the foreign nations recorded in Jer 25 (and probably the prophecies recorded here in Jer 46\u201351) and that he had Baruch record and read to the people gathered in the temple all the prophecies he had uttered against Judah and Jerusalem up to that point in the hopes that they would repent and the nation would be spared. The fourth year of Jehoiakim (605 b.c.) marked a significant shift in the balance of power in Palestine. With the defeat of Necho at Carchemish in that year the area came under the control of Nebuchadnezzar and Judah and the surrounding nations had two options, submit to Babylon and pay tribute or suffer the consequences of death in war or exile in Babylon for failure to submit.
tn Heb \u201cConcerning Egypt: Concerning the army of Pharaoh Necho king of Egypt which was beside the Euphrates River at Carchemish which Nebuchadnezzar king of Babylon defeated in the fourth year of Jehoiakim son of Josiah king of Judah.\u201d The sentence has been broken up, restructured, and introductory words supplied in the translation to make the sentences better conform with contemporary English style. The dating formula is placed in brackets because the passage is prophetic about the battle, but the bracketed words were superscription or introduction and thus were added after the outcome was known."}, {"pk": 2844772, "translation": "NET", "book": 24, "chapter": 46, "verse": 3, "text": "\u201cFall into ranks with your shields ready! Prepare to march into battle!", "comment": "tn This is often translated \u201cprepare your shields, both small and large.\u201d However, the idea of \u201cprepare\u201d is misleading because the Hebrew word here (\u05e2\u05b8\u05e8\u05b7\u05da\u05b0, \u2019arakh) refers in various senses to arranging or setting things in order, such as altars in a row, dishes on a table, soldiers in ranks. Here it refers to the soldiers lining up in rank with ranks of soldiers holding at the ready the long oval or rectangular \u201cshield\u201d (\u05e6\u05b4\u05e0\u05bc\u05b8\u05d4 [tsinnah]; cf. BDB 857 s.v. III \u05e6\u05b4\u05e0\u05bc\u05b8\u05d4) which protected the whole body and the smaller round \u201cbuckler\u201d (\u05de\u05b8\u05d2\u05b5\u05df, magen) which only protected the torso (the relative size of these two kinds of shields can be seen from the weight of each in 1 Kgs 10:16\u201317). These were to be arranged in solid ranks to advance into battle. It would be pedantic and misleading to translate here \u201cFall into ranks with your large and small shields at the ready\u201d because that might suggest that soldiers had more than one kind. It is uncertain who is issuing the commands here. TEV adds \u201cThe Egyptian officers shout,\u201d which is the interpretation of J. A. Thompson (Jeremiah [NICOT], 688)."}, {"pk": 2844773, "translation": "NET", "book": 24, "chapter": 46, "verse": 4, "text": "Harness the horses to the chariots! Mount your horses! Put on your helmets and take your positions! Sharpen you spears! Put on your armor!"}, {"pk": 2844774, "translation": "NET", "book": 24, "chapter": 46, "verse": 5, "text": "What do I see?\u201d says the LORD. \u201cThe soldiers are terrified. They are retreating. They have been defeated. They are overcome with terror; they desert quickly without looking back.", "comment": "tn Heb \u201cterror is all around.\u201d
tn Heb \u201cWhy do I see?\u201d The rendering is that of J. A. Thompson (Jeremiah [NICOT], 685, 88) and J. Bright (Jeremiah [AB], 301; TEV; NIV). The question is not asking for information but is expressing surprise or wonder (see E. W. Bullinger, Figures of Speech, 951).sn The passage takes an unexpected turn at v. 5. After ironically summoning the Egyptian army to battle, the Lord rhetorically expresses his surprise that they are so completely routed and defeated.
tn Heb \u201coracle of the Lord.\u201d This phrase, which is part of a messenger formula (i.e., that the words that are spoken are from him), are actually at the end of the verse. They have been put here for better poetic balance and to better identify the \u201cI.\u201d
tn Heb \u201cTheir soldiers.\u201d These words are actually at the midpoint of the stanza as the subject of the third of the five verbs. However, as G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 291) note, this is the subject of all five verbs \u201care terrified,\u201d \u201care retreating,\u201d \u201chave been defeated,\u201d \u201chave run away,\u201d and \u201chave not looked back.\u201d The subject is put at the front to avoid an unidentified \u201cthey.\u201d"}, {"pk": 2844775, "translation": "NET", "book": 24, "chapter": 46, "verse": 6, "text": "But even the swiftest cannot get away. Even the strongest cannot escape. There in the north by the Euphrates River they stumble and fall in defeat.", "comment": "tn Heb \u201cthey stumble and fall.\u201d However, the verbs here are used of a fatal fall, of a violent death in battle (see BDB 657 s.v. \u05e0\u05b8\u05e4\u05b7\u05dc Qal.2.a), and a literal translation might not be understood by some readers.
tn The translation assumes that the adjectives with the article are functioning as superlatives in this context (cf. GKC 431 \u00a7133.g). It also assumes that \u05d0\u05b7\u05dc (\u2019al) with the jussive is expressing here an emphatic negative rather than a negative wish (cf. GKC 317 \u00a7107.p and compare the usage in Ps 50:3)."}, {"pk": 2844776, "translation": "NET", "book": 24, "chapter": 46, "verse": 7, "text": "\u201cWho is this that rises like the Nile, like its streams turbulent at flood stage?", "comment": "tn The word translated \u201cstreams\u201d here refers to the streams of the Nile (cf. Exod 7:19; 8:1) for parallel usage.sn The hubris of the Egyptian Pharaoh is referred to in vv. 7\u20138 as he compares his might to that of the Nile River whose annual flooding was responsible for the fertility of Egypt. A very similar picture of the armies of Assyria overcoming everything in its path is presented in Isa 8:7\u20138."}, {"pk": 2844777, "translation": "NET", "book": 24, "chapter": 46, "verse": 8, "text": "Egypt rises like the Nile, like its streams turbulent at flood stage. Egypt says, \u2018I will arise and cover the earth. I will destroy cities and the people who inhabit them.\u2019"}, {"pk": 2844778, "translation": "NET", "book": 24, "chapter": 46, "verse": 9, "text": "Go ahead and charge into battle, you horsemen! Drive furiously, you charioteers! Let the soldiers march out into battle, those from Ethiopia and Libya who carry shields, and those from Lydia who are armed with the bow.", "comment": "tn The words \u201cGo ahead and\u201d are not in the text but are intended to suggest the ironical nature of the commands here. The Lord is again setting them up for a fall (v. 10). See the translator\u2019s note on v. 4.
sn The peoples that are referred to here are all known to have been mercenaries in the army of Egypt (see Nah 3:9; Ezek 30:5). The place names in Hebrew are actually Cush, Put, and Lud. \u201cCush\u201d has already been identified in Jer 13:23 as the region along the Nile south of Egypt most commonly referred to as Ethiopia. The identification of \u201cPut\u201d and \u201cLud\u201d are both debated though it is generally felt that Put was a part of Libya and Lud is to be identified with Lydia in Asia Minor. For further discussion see M. J. Mellink, \u201cLud, Ludim\u201d IDB 3:178, and T. O. Lambdin, \u201cPut,\u201d IDB 3:971.
tn Heb \u201cwho grasp and bend the bow.\u201d"}, {"pk": 2844779, "translation": "NET", "book": 24, "chapter": 46, "verse": 10, "text": "But that day belongs to the Lord God who rules over all. It is the day when he will pay back his enemies. His sword will devour them until its appetite is satisfied! It will drink their blood until it is full! For the Lord GOD who rules over all will offer them up as a sacrifice in the land of the north by the Euphrates River.", "comment": "tn Or more paraphrastically, \u201che will kill them/ until he has exacted full vengeance\u201d; Heb \u201cThe sword will eat and be sated; it will drink its fill of their blood.\u201dsn This passage is, of course, highly figurative. The Lord does not have a literal \u201csword,\u201d but he uses agents of destruction like the Assyrian armies (called his \u201crod\u201d in Isa 10:5\u20136) and the Babylonian armies (called his war club in Jer 51:20) to wreak vengeance on his foes. Likewise, swords do not \u201ceat\u201d or \u201cdrink.\u201d What is meant here is that God will use this battle against the Egyptians to kill off many Egyptians until his vengeance is fully satisfied.
tn Heb \u201cthe Lord Yahweh of armies.\u201d See the study note at 2:19 for the translation and significance of this title for God.
sn Most commentators think that this is a reference to the Lord exacting vengeance on Pharaoh Necho for killing Josiah, carrying Jehoahaz off into captivity, and exacting heavy tribute on Judah in 609 b.c. (2 Kgs 23:29, 33\u201335).
tn Heb \u201cthe Lord Yahweh of armies.\u201d See the study note at 2:19 for the translation and significance of this title for God."}, {"pk": 2844780, "translation": "NET", "book": 24, "chapter": 46, "verse": 11, "text": "Go up to Gilead and get medicinal ointment, you dear poor people of Egypt. But it will prove useless no matter how much medicine you use; there will be no healing for you.", "comment": "tn Heb \u201cbalm.\u201d See 8:22 and the notes on this phrase there.
sn Heb \u201cVirgin Daughter of Egypt.\u201d See the study note on Jer 14:17 for the significance of the use of this figure. The use of the figure here perhaps refers to the fact that Egypt\u2019s geographical isolation allowed her safety and protection that a virgin living at home would enjoy under her father\u2019s protection (so F. B. Huey, Jeremiah, Lamentations [NAC], 379). By her involvement in the politics of Palestine she had forfeited that safety and protection and was now suffering for it.
tn Heb \u201cIn vain you multiply [= make use of many] medicines.\u201d"}, {"pk": 2844781, "translation": "NET", "book": 24, "chapter": 46, "verse": 12, "text": "The nations will hear of your devastating defeat. your cries of distress will echo throughout the earth. In the panic of their flight one soldier will trip over another and both of them will fall down defeated.\u201d", "comment": "tn Heb \u201cof your shame.\u201d The \u201cshame,\u201d however, applies to the devastating defeat they will suffer.
tn The words \u201cIn the panic of their flight\u201d and \u201cdefeated\u201d are not in the text but are supplied in the translation to give clarity to the metaphor for the average reader. The verbs in this verse are all in the tense that emphasizes that the action is viewed as already having been accomplished (i.e., the Hebrew prophetic perfect). This is consistent with the vav consecutive perfects in v. 10 which look to the future."}, {"pk": 2844782, "translation": "NET", "book": 24, "chapter": 46, "verse": 13, "text": "The LORD spoke to the prophet Jeremiah about Nebuchadnezzar coming to attack the land of Egypt.", "comment": "tn Heb \u201cThe word which the Lord spoke to the prophet Jeremiah about the coming of Nebuchadnezzar king of Babylon to attack the land of Egypt.\u201dsn Though there is much debate in the commentaries regarding the dating and reference of this prophecy, it most likely refers to a time shortly after 604 b.c. when Nebuchadnezzar followed up his successful battle against Necho at Carchemish with a campaign into the Philistine plain which resulted in the conquest and sacking of Ashkelon. Nebuchadnezzar now stood poised on the border of Egypt to invade it. See J. A. Thompson, Jeremiah (NICOT), 691, and for a fuller discussion including the other main options see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 287-88."}, {"pk": 2844783, "translation": "NET", "book": 24, "chapter": 46, "verse": 14, "text": "\u201cMake an announcement throughout Egypt. Proclaim it in Migdol, Memphis, and Tahpanhes. \u2018Take your positions and prepare to do battle. For the enemy army is destroying all the nations around you.\u2019", "comment": "tn Heb \u201cFor the sword devours those who surround you.\u201d The \u201csword\u201d is again figurative of destructive forces. Here it is a reference to the forces of Nebuchadnezzar which have already destroyed the Egyptian forces at Carchemish and have made victorious forays into the Philistine plain.
tn Heb \u201cDeclare in Egypt and announce in Migdol and announce in Noph [= Memphis] and in Tahpanhes.\u201d The sentence has been restructured to reflect the fact that the first command is a general one, followed by announcements in specific (representative?) cities.sn For the location of the cities of Migdol, Memphis, and Tahpanhes see the note on Jer 44:1. These were all cities in Lower or northern Egypt that would have been the first affected by an invasion."}, {"pk": 2844784, "translation": "NET", "book": 24, "chapter": 46, "verse": 15, "text": "Why will your soldiers be defeated? They will not stand because I, the LORD, will thrust them down.", "comment": "tn The word translated \u201csoldiers\u201d (\u05d0\u05b7\u05d1\u05bc\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd, \u2019abbirim) is not the Hebrew word that has been used of soldiers elsewhere in these oracles (\u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8\u05b4\u05d9\u05dd, gibborim). It is an adjective used as a noun that can apply to animals, i.e., of a bull (Ps 50:13) or a stallion (Judg 5:22). Moreover, the form is masculine plural and the verbs are singular. Hence, many modern commentaries and English versions follow the redivision of the first line presupposed by the Greek version, \u201cApis has fled\u201d (\u05e0\u05b8\u05e1 \u05d7\u05b7\u05e3, nas khaf) and see this as a reference to the bull god of Memphis. However, the noun is used of soldiers in Lam 1:15 and the plural could be the distributive plural, i.e., each and every one (cf. GKC 464 \u00a7145.l and compare usage in Gen 27:29).
tn Heb \u201cthe Lord will thrust them down.\u201d However, the Lord is speaking (cf. clearly in v. 18), so the first person is adopted for the sake of consistency. This has been a consistent problem in the book of Jeremiah where the prophet is so identified with the word of the Lord that he sometimes uses the first person and sometimes the third. It creates confusion for the average reader who is trying to follow the flow of the argument and has been shifted to the first person like this on a number of occasions. TEV and CEV have generally adopted the same policy as have some other modern English versions at various points.
tn The Hebrew word used here only occurs here (in the Niphal) and in Prov 28:3 (in the Qal) where it refers to a rain that beats down grain. That idea would fit nicely with the idea of the soldiers being beaten down, or defeated. It is possible that the rarity of this verb (versus the common verb \u05e0\u05d5\u05bc\u05e1, nus, \u201cflee\u201d) and the ready identification of Apis with the bull calf (\u05d0\u05b7\u05d1\u05bc\u05b4\u05d9\u05e8, \u2019abbir) has led to the reading of the Greek text (so C. von Orelli, Jeremiah, 327). The verbs in this verse and the following are in the perfect tense but should be understood as prophetic perfects since the text is dealing with what will happen when Nebuchadnezzar comes into Egypt. The text of vv. 18\u201324 shows a greater mixture with some perfects and some imperfects, sometimes even within the same verse (e.g., v. 22)."}, {"pk": 2844785, "translation": "NET", "book": 24, "chapter": 46, "verse": 16, "text": "I will make many stumble. They will fall over one another in their hurry to flee. They will say, \u2018Get up! Let\u2019s go back to our own people. Let\u2019s go back to our homelands because the enemy is coming to destroy us.\u2019", "comment": "tn Heb \u201cto our native lands from before the sword of the oppressor.\u201d The compound preposition \u201cfrom before\u201d is regularly used in a causal sense (see BDB 818 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 6.a, b, c). The \u201csword\u201d is again interpreted as a figure for the destructive power of an enemy army.
tc The words \u201cin their hurry to flee\u201d are not in the text but appear to be necessary to clarify the point that the stumbling and falling here is not the same as that in vv. 6, 12 where they occur in the context of defeat and destruction. Reference here appears to be to the mercenary soldiers who in their hurried flight to escape stumble over one another and fall. This is fairly clear from the literal translation \u201che multiplies the stumbling one. Also [= and] a man falls against a man and they say [probably = \u201csaying\u201d; an epexegetical use of the vav (\u05d5) consecutive (IBHS 551 \u00a733.2.2a, and see Exod 2:10 as a parallel)] \u2018Get up! Let\u2019s go\u2026\u2019\u201d A reference to the flight of the mercenaries is also seen in v. 21. Many of the modern commentaries and a few of the modern English versions follow the Greek text and read vv. 15a\u201316 very differently. The Greek reads \u201cWhy has Apis fled from you? Your choice calf [i.e., Apis] has not remained. For the Lord has paralyzed him. And your multitudes have fainted and fallen; and each one said to his neighbor\u2026\u201d (reading \u05e8\u05bb\u05d1\u05bc\u05b0\u05da\u05b8 \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc \u05d2\u05bc\u05b7\u05dd\u05be\u05e0\u05b8\u05e4\u05b7\u05dc \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b6\u05dc\u05be\u05e8\u05b5\u05e2\u05b5\u05d4\u05d5\u05bc instead of \u05db\u05bc\u05d5\u05b9\u05e9\u05c1\u05b5\u05dc \u05d4\u05b4\u05e8\u05b0\u05d1\u05bc\u05b8\u05d4 \u05d2\u05bc\u05b7\u05dd\u05be\u05e0\u05b8\u05e4\u05b7\u05dc \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b6\u05dc\u05be\u05e8\u05b5\u05e2\u05b5\u05d4\u05d5\u05bc). One would expect \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b6\u05dc\u05be\u05e8\u05b5\u05e2\u05b5\u05d4\u05d5\u05bc (\u2019ish \u2019el-re\u2019ehu) to go with \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc (vayyo\u2019m\u00ffru) because it is idiomatic in this expression (cf., e.g., Gen 11:3; Judg 6:29). However, \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b6\u05dc\u05be\u05e8\u05b5\u05e2\u05b5\u05d4\u05d5\u05bc (\u2019ish \u2019el-re\u2019ehu) is also found with singular verbs as here in Exod 22:9; 33:11; 1 Sam 10:11. There is no doubt that the Hebrew text is the more difficult and thus probably original. The reading of the Greek version is not supported by any other text or version and looks like an attempt to smooth out a somewhat awkward Hebrew original.
tn Heb \u201che multiplied the one stumbling.\u201d For the first person reference see the preceding translator\u2019s note."}, {"pk": 2844786, "translation": "NET", "book": 24, "chapter": 46, "verse": 17, "text": "There at home they will say, \u2018Pharaoh king of Egypt is just a big noise! He has let the most opportune moment pass by.\u2019", "comment": "tn Heb \u201cis a noise.\u201d The addition of \u201cjust a big\u201d is contextually motivated and is supplied in the translation to suggest the idea of sarcasm. The reference is probably to his boast in v. 8.
tn Heb \u201che has let the appointed time pass him by.\u201d It is unclear what is meant by the reference to \u201cappointed time\u201d other than the fact that Pharaoh has missed his opportunity to do what he claimed to be able to do. The Greek text is again different here. It reads \u201cCall the name of Pharaoh Necho king of Egypt Saon esbeie moed,\u201d reading \u05e7\u05b4\u05e8\u05b0\u05d0\u05d5\u05bc \u05e9\u05c1\u05b5\u05dd (qir\u2019u shem) for \u05e7\u05b8\u05e8\u05b0\u05d0\u05d5\u05bc \u05e9\u05c1\u05b8\u05dd (qor\u2019u) and transliterating the last line."}, {"pk": 2844787, "translation": "NET", "book": 24, "chapter": 46, "verse": 18, "text": "I the King, whose name is the LORD who rules over all, swear this: I swear as surely as I live that a conqueror is coming. He will be as imposing as Mount Tabor is among the mountains, as Mount Carmel is against the backdrop of the sea.", "comment": "tn Heb \u201cLike Tabor among the mountains and like Carmel by the sea he will come.\u201d The addition of \u201cconqueror\u201d and \u201cimposing\u201d are implicit from the context and from the metaphor. They have been supplied in the translation to give the reader some idea of the meaning of the verse.sn Most of the commentaries point out that neither Tabor nor Carmel are all that tall in terms of sheer height. Mount Tabor, on the east end of the Jezreel Valley, is only about 1800 feet (540 m) tall. Mount Carmel, on the Mediterranean Coast, is only about 1700 feet (510 m) at its highest. However, all the commentators point out that the idea of imposing height and majesty are due to the fact that they are rugged mountains that stand out dominantly over their surroundings. The point of the simile is that Nebuchadnezzar and his army will stand out in power and might over all the surrounding kings and their armies.
tn Heb \u201cAs I live, oracle of the King, whose\u2026.\u201d The indirect quote has been chosen to create a smoother English sentence and avoid embedding a quote within a quote.
tn Heb \u201cYahweh of armies.\u201d For the significance of this title see the note at 2:19."}, {"pk": 2844788, "translation": "NET", "book": 24, "chapter": 46, "verse": 19, "text": "Pack your bags for exile, you inhabitants of poor dear Egypt. For Memphis will be laid waste. It will lie in ruins and be uninhabited.", "comment": "tn For the verb here see HALOT 675 s.v. II \u05e0\u05b8\u05e6\u05b8\u05d4 Nif and compare the usage in Jer 4:7; 9:11 and 2 Kgs 19:25. BDB derives the verb from \u05d9\u05b8\u05e6\u05b7\u05ea (so BDB 428 s.v. \u05d9\u05b8\u05e6\u05b7\u05ea Niph meaning \u201ckindle, burn\u201d) but still give it the meaning \u201cdesolate\u201d here and in 2:15 and 9:11.
tn Heb \u201cinhabitants of daughter Egypt.\u201d Like the phrase \u201cdaughter Zion,\u201d \u201cdaughter Egypt\u201d is a poetic personification of the land, here perhaps to stress the idea of defenselessness."}, {"pk": 2844789, "translation": "NET", "book": 24, "chapter": 46, "verse": 20, "text": "Egypt is like a beautiful young cow. But northern armies will attack her like swarms of stinging flies.", "comment": "tn Heb \u201cEgypt is a beautiful heifer. A gadfly from the north will come against her.\u201dThe metaphors have been turned into similes for the sake of clarity. The exact meaning of the word translated \u201cstinging fly\u201d is uncertain due to the fact that it occurs nowhere else in Hebrew literature. For a discussion of the meaning of the word which probably refers to the \u201cgadfly,\u201d which bites and annoys livestock, see W. L. Holladay, Jeremiah (Hermeneia), 2:331, who also suggests, probably correctly, that the word is a collective referring to swarms of such insects (cf. the singular \u05d0\u05b7\u05e8\u05b0\u05d1\u05bc\u05b6\u05d4 [\u2019arbeh] in v. 23 which always refers to swarms of locusts). The translation presupposes the emendation of the second \u05d1\u05bc\u05b8\u05d0 (ba\u2019) to \u05d1\u05bc\u05b8\u05d4\u05bc (bah) with a number of Hebrew mss and a number of the versions (cf. BHS, fn b)."}, {"pk": 2844790, "translation": "NET", "book": 24, "chapter": 46, "verse": 21, "text": "Even her mercenaries will prove to be like pampered, well-fed calves. For they too will turn and run away. They will not stand their ground when the time for them to be destroyed comes, the time for them to be punished.", "comment": "tn The temporal use of the particle \u05db\u05bc\u05b4\u05d9 (ki; BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 2.a) seems more appropriate to the context than the causal use.
tn Heb \u201cher hirelings in her midst.\u201d
tn The word \u201cpampered\u201d is not in the text. It is supplied in the translation to explain the probable meaning of the simile. The mercenaries were well cared for like stall-fed calves, but in the face of the danger they will prove no help because they will turn and run away without standing their ground. Some see the point of the simile to be that they too are fattened for slaughter. However, the next two lines do not fit that interpretation too well."}, {"pk": 2844791, "translation": "NET", "book": 24, "chapter": 46, "verse": 22, "text": "Egypt will run away, hissing like a snake, as the enemy comes marching up in force. They will come against her with axes as if they were woodsmen chopping down trees.", "comment": "tn Or \u201cEgypt will rustle away like a snake\u201d; Heb \u201cher sound goes like the snake,\u201d or \u201cher sound [is] like the snake [when] it goes.\u201d The meaning of the simile is debated. Some see a reference to the impotent hiss of a fleeing serpent (F. B. Huey, Jeremiah, Lamentations [NAC], 382), others the sound of a serpent stealthily crawling away when it is disturbed (H. Freedman, Jeremiah [SoBB], 297-98). The translation follows the former interpretation because of the irony involved.sn Several commentators point out the irony of the snake slithering away (or hissing away) in retreat. The coiled serpent was a part of the royal insignia, signifying its readiness to strike. Pharaoh had boasted of great things (v. 8) but was just a big noise (v. 17); now all he could do was hiss as he beat his retreat (v. 22)."}, {"pk": 2844792, "translation": "NET", "book": 24, "chapter": 46, "verse": 23, "text": "The population of Egypt is like a vast, impenetrable forest. But I, the LORD, affirm that the enemy will cut them down. For those who chop them down will be more numerous than locusts. They will be too numerous to count.", "comment": "tn The precise meaning of this verse is uncertain. The Hebrew text reads: \u201cThey [those who enter in great force] will cut down her forest, oracle of the Lord, though it [the forest] cannot be searched out/through for they [those who come in great force] are more numerous than locusts and there is no number to them.\u201d Some see the reference to the forest as metaphorical of Egypt\u2019s population which the Babylonian army decimates (H. Freedman, Jeremiah [SoBB], 298, and see BDB 420 s.v. I \u05d9\u05b7\u05e2\u05b7\u05e8 1.a which refers to the forest as a figure of foes to be cut down and destroyed and compare Isa 10:34). Others see the reference to literal trees and see the decimation of Egypt in general (C. von Orelli, Jeremiah, 329). And some see it as a continuation of the simile of the snake fleeing, the soldiers cutting down the trees because they cannot find it (J. A. Thompson, Jeremiah [NICOT], 693). However, the simile of v. 22a has already been dropped in v. 22b-d; they come against her. Hence it is probably best to see this as a continuation of the simile in v. 22c-d and see the reference to the Babylonian army coming against her, i.e., Egypt (the nation or people of Egypt), like woodcutters cutting down trees.
tn Heb \u201cOracle of the Lord.\u201d Again the first person is adopted because the Lord is speaking and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side."}, {"pk": 2844793, "translation": "NET", "book": 24, "chapter": 46, "verse": 24, "text": "Poor dear Egypt will be put to shame. She will be handed over to the people from the north.\u201d", "comment": "tn Heb \u201cDaughter Egypt.\u201d See the translator\u2019s note on v. 19."}, {"pk": 2844794, "translation": "NET", "book": 24, "chapter": 46, "verse": 25, "text": "The LORD God of Israel who rules over all says, \u201cI will punish Amon, the god of Thebes. I will punish Egypt, its gods, and its kings. I will punish Pharaoh and all who trust in him.", "comment": "tn Heb \u201cAmon of No.\u201dsn The Egyptian city called No (\u05e0\u05b9\u05d0, no\u2019) in Hebrew was Thebes. It is located about 400 miles (666 km) south of modern-day Cairo. It was the capital of Upper or southern Egypt and the center for the worship of the God Amon who became the state god of Egypt. Thebes is perhaps best known today for the magnificent temples at Karnak and Luxor on the east bank of the Nile.
tc Heb \u201cBehold I will punish Amon of No and Pharaoh and Egypt and its gods and its kings and Pharaoh and all who trust in him.\u201d There appears to be a copyist slip involving a double writing of \u05d5\u05b0\u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 (v\u00ff\u2019al-par\u2019oh). The present translation has followed the suggestion of BHS and deleted the first one since the second is necessary for the syntactical connection, \u201cPharaoh and all who trust in him.\u201d
tn Heb \u201cYahweh of armies, the God of Israel.\u201d For the significance of this title see the note at 2:19."}, {"pk": 2844795, "translation": "NET", "book": 24, "chapter": 46, "verse": 26, "text": "I will hand them over to Nebuchadnezzar and his troops, who want to kill them. But later on, people will live in Egypt again as they did in former times. I, the LORD, affirm it!\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844796, "translation": "NET", "book": 24, "chapter": 46, "verse": 27, "text": "\u201cYou descendants of Jacob, my servants, do not be afraid; do not be terrified, people of Israel. For I will rescue you and your descendants from the faraway lands where you are captives. The descendants of Jacob will return to their land and enjoy peace. They will be secure and no one will terrify them.", "comment": "tn Heb \u201cAnd/But you do not be afraid, my servant Jacob.\u201d Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.
tn Heb \u201cFor I will rescue you from far away, your descendants from the land of their captivity.\u201d
sn Jer 46:27\u201328 are virtually the same as 30:10\u201311. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1\u20132 for the possible relative dating of these prophecies)."}, {"pk": 2844797, "translation": "NET", "book": 24, "chapter": 46, "verse": 28, "text": "I, the LORD, tell you not to be afraid, you descendants of Jacob, my servant, for I am with you. Though I completely destroy all the nations where I scatter you, I will not completely destroy you. I will indeed discipline you but only in due measure. I will not allow you to go entirely unpunished.\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d Again the first person is adopted because the Lord is speaking and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side.
tn The translation \u201centirely unpunished\u201d is intended to reflect the emphatic construction of the infinitive absolute before the finite verb."}, {"pk": 2844798, "translation": "NET", "book": 24, "chapter": 47, "verse": 1, "text": "The LORD spoke to the prophet Jeremiah about the Philistines before Pharaoh attacked Gaza.", "comment": "tn Heb \u201cThat which came [as] the word of the Lord to Jeremiah.\u201d For this same construction see 14:1; 46:1 and see the translator\u2019s note at 14:1 for explanation.
sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609 b.c. in conjunction with Pharaoh Necho\u2019s advance into Palestine to aid the Assyrians. That was the same year that Josiah was killed by Necho at the battle of Megiddo and four years before Necho was defeated by Nebuchadnezzar, the foe from the north. The prophecy presupposes that Ashkelon is still in existence (v. 5) hence it must be before 604 b.c. For a fairly complete discussion of the options see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 299-300."}, {"pk": 2844799, "translation": "NET", "book": 24, "chapter": 47, "verse": 2, "text": "\u201cLook! Enemies are gathering in the north like water rising in a river. They will be like an overflowing stream. They will overwhelm the whole country and everything in it like a flood. They will overwhelm the cities and their inhabitants. People will cry out in alarm. Everyone living in the country will cry out in pain.", "comment": "tn Heb \u201cBehold! Waters are rising from the north.\u201d The metaphor of enemy armies compared to overflowing water is seen also in Isa 8:8\u20139 (Assyria) and 46:7\u20138 (Egypt). Here it refers to the foe from the north (Jer 1:14; 4:6; etc) which is specifically identified with Babylon in Jer 25. The metaphor has been turned into a simile in the translation to help the average reader identify that a figure is involved and to hint at the referent."}, {"pk": 2844800, "translation": "NET", "book": 24, "chapter": 47, "verse": 3, "text": "Fathers will hear the hoofbeats of the enemies\u2019 horses, the clatter of their chariots and the rumbling of their wheels. They will not turn back to save their children because they will be paralyzed with fear.", "comment": "tn Heb \u201cFrom the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.\u201d According to BDB 952 s.v. \u05e8\u05b4\u05e4\u05bc\u05b8\u05d9\u05d5\u05b9\u05df the \u201csinking of the hands\u201d is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3\u20134. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader."}, {"pk": 2844801, "translation": "NET", "book": 24, "chapter": 47, "verse": 4, "text": "For the time has come to destroy all the Philistines. The time has come to destroy all the help that remains for Tyre and Sidon. For I, the LORD, will destroy the Philistines, that remnant that came from the island of Crete.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
map For location see Map1-A1; JP3-F3; JP4-F3.
tn Heb \u201cFor the Lord will.\u201d The first person style has been adopted because the Lord is speaking (cf. v. 2).
sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. \u201cCrete\u201d is literally \u201cCaphtor\u201d which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt."}, {"pk": 2844802, "translation": "NET", "book": 24, "chapter": 47, "verse": 5, "text": "The people of Gaza will shave their heads in mourning. The people of Ashkelon will be struck dumb. How long will you gash yourselves to show your sorrow, you who remain of Philistia\u2019s power?", "comment": "sn Shaving one\u2019s head and gashing one\u2019s body were customs to show mourning or sadness for the dead (cf. Deut 14:1; Mic 1:16; Ezek 27:31; Jer 16:6; 48:37).
tn Or \u201cyou who are left alive on the Philistine plain.\u201d Or \u201cyou who remain of the Anakim.\u201d The translation follows the suggestion of several of the modern commentaries that the word \u05e2\u05b5\u05de\u05b6\u05e7 (\u2019emeq) means \u201cstrength\u201d or \u201cpower\u201d here (see J. A. Thompson, Jeremiah [NICOT], 698; J. Bright, Jeremiah [AB], 310; and see also HALOT 803 s.v. II \u05e2\u05b5\u05de\u05b6\u05e7). It is a rare homonym of the word that normally means \u201cvalley\u201d that seems to be an inappropriate designation of the Philistine plain. Many of the modern English versions and commentaries follow the Greek version which reads here \u201cremnant of the Anakim\u201d (\u05e2\u05b2\u05e0\u05b8\u05e7\u05b4\u05d9\u05dd [\u2019anaqim] instead of \u05e2\u05b4\u05de\u05b0\u05e7\u05b8\u05dd [\u2019imqam], a confusion of basically one letter). This emendation is followed by both BDB 771 s.v. \u05e2\u05b5\u05de\u05b6\u05e7 and KBL 716 s.v. \u05e2\u05b5\u05de\u05b6\u05e7. The Anakim were generally associated with the southern region around Hebron but an enclave of them was known to have settled in Gaza, Gath, and Ekron, three of the Philistine cities (cf. Josh 11:22). However, the fact that this judgment is directed against the Philistines not the Anakim and that this homonym apparently appears also in Jer 49:4 makes the reading of \u201cpower\u201d more likely here."}, {"pk": 2844803, "translation": "NET", "book": 24, "chapter": 47, "verse": 6, "text": "How long will you cry out, \u2018Oh, sword of the LORD, how long will it be before you stop killing? Go back into your sheath! Stay there and rest!\u2019", "comment": "tn The words \u201cHow long will you cry out\u201d are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.
tn Heb \u201cbefore you are quiet/at rest.\u201d
sn The passage is highly figurative. The sword of the Lord, which is itself a figure of the destructive agency of the enemy armies, is here addressed as a person and is encouraged in rhetorical questions (the questions are designed to dissuade) to \u201cbe quiet,\u201d \u201cbe at rest,\u201d \u201cbe silent,\u201d all of which is designed to get the Lord to call off the destruction against the Philistines."}, {"pk": 2844804, "translation": "NET", "book": 24, "chapter": 47, "verse": 7, "text": "But how can it rest when I, the LORD, have given it orders? I have ordered it to attack the people of Ashkelon and the seacoast.", "comment": "tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads \u201chow can you rest\u201d as a continuation of the second person in v. 6.
tn Heb \u201cWhen the Lord has.\u201d The first person is again adopted because the Lord has been speaking.
tn Heb \u201cAgainst Ashkelon and the sea coast, there he has appointed it.\u201d For the switch to the first person see the preceding translator\u2019s note. \u201cThere\u201d is poetical and redundant and the idea of \u201cattacking\u201d is implicit in \u201cagainst.\u201d"}, {"pk": 2844805, "translation": "NET", "book": 24, "chapter": 48, "verse": 1, "text": "The LORD God of Israel who rules over all spoke about Moab. \u201cSure to be judged is Nebo! Indeed, it will be destroyed! Kiriathaim will suffer disgrace. It will be captured! Its fortress will suffer disgrace. It will be torn down!", "comment": "tn Heb \u201cYahweh of armies, the God of Israel.\u201d For this title see 7:3 and the study note on 2:19.
tn Or \u201cMisgab.\u201d The translation here follows the majority of commentaries and English versions. Only REB sees this as a place name, \u201cMisgab,\u201d which is otherwise unknown. The constant use of this word to refer to a fortress, the presence of the article on the front of it, and the lack of any reference to a place of this name anywhere else argues against it being a place name. However, the fact that the verbs that accompany it are feminine while the noun for \u201cfortress\u201d is masculine causes some pause.
sn Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben (Num 32:3, Josh 13:19). They are both mentioned on the Moabite Stone as having been recovered from Israel.
tn Heb \u201cWoe to Nebo for it is destroyed.\u201d For the use of the Hebrew particle \u201cWoe\u201d (\u05d4\u05d5\u05b9\u05d9, hoy) see the translator\u2019s note on 22:13. The translation has taken this form because the phrase \u201cWoe to\u201d probably does not convey the proper meaning or significance to the modern reader. The verbs again are in the tense (Hebrew prophetic perfect) that views the action as if it were as good as done. The particle \u05db\u05bc\u05b4\u05d9 (ki) probably is causal but the asseverative works better in the modified translation.
sn Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River about halfway up the Dead Sea and the Zered River which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine they were forbidden to take any of the Moabite territory but they did capture the kingdom of Sihon north of the Arnon which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841 b.c.; cf. 2 Kgs 3:4\u20135). It is usually assumed that Moab submitted to Nebuchadnezzar after the battle of Carchemish and that they remained loyal to him throughout most of this period, though representatives were present at Jerusalem in 594 b.c. when plans for revolt were apparently being discussed (Jer 27:3). Moabite contingents were used by Nebuchadnezzar in 598 b.c. to harass Jehoiakim after he rebelled (2 Kgs 24:2) so they must have remained loyal at that time. According to the Jewish historian Josephus, Nebuchadnezzar conquered Moab in 582 b.c. and destroyed many of its cities.
tn For the meaning of the verb here see BDB 369 s.v. \u05d7\u05b8\u05ea\u05b7\u05ea Qal.1 and compare usage in Isa 7:8; 30:31."}, {"pk": 2844806, "translation": "NET", "book": 24, "chapter": 48, "verse": 2, "text": "People will not praise Moab any more. The enemy will capture Heshbon and plot how to destroy Moab, saying, \u2018Come, let\u2019s put an end to that nation!\u2019 City of Madmen, you will also be destroyed. A destructive army will march against you.", "comment": "tn The meaning of this line is somewhat uncertain. The translation here follows all the modern English versions and commentaries in reading the place name \u201cMadmen\u201d even though the place is otherwise unknown and the Greek, Syriac, and Latin version all read this word as an emphasizing infinitive absolute of the following verb \u201cwill be destroyed,\u201d i.e. \u05d3\u05bc\u05b8\u05de\u05d5\u05b9\u05dd \u05d9\u05b4\u05d3\u05bc\u05b9\u05de\u05bc\u05d5\u05bc (damom yiddommu). Some see this word as a variant of the name Dimon in Isa 15:9 which in turn is a playful variant of the place name Dibon. There is once again a wordplay on the word \u201cMadmen\u201d and \u201cwill be destroyed\u201d: \u05de\u05b7\u05d3\u05b0\u05de\u05b5\u05df (madmen) and \u05d9\u05b4\u05d3\u05bc\u05b9\u05de\u05bc\u05d5\u05bc (yiddommu). For the meaning of the verb = \u201cperish\u201d or \u201cbe destroyed\u201d see Jer 8:14; Ps 31:18.
sn Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital (Num 21:26\u201330). It was captured from Sihon and originally assigned to the tribe of Reuben (Num 32:37; Josh 13:17). Later it was made a Levitical city and was assigned to the tribe of Gad (Josh 21:39). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.
tn Heb \u201cA sword will follow after you.\u201d The sword is again figurative of destructive forces, here the army of the Babylonians.
sn There is a wordplay in Hebrew on the word \u201cHeshbon\u201d and the word \u201cplot\u201d (\u05d7\u05b8\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc, khoshvu).
tn Heb \u201cIn Heshbon they plot evil against her [i.e., Moab].\u201d The \u201cthey\u201d is undefined, but it would scarcely be Moabites living in Heshbon. Hence TEV and CEV are probably correct in seeing a reference to the enemy which would imply the conquest of this city which lay on the northern border of Moab."}, {"pk": 2844807, "translation": "NET", "book": 24, "chapter": 48, "verse": 3, "text": "Cries of anguish will arise in Horonaim, \u2018Oh, the ruin and great destruction!\u2019"}, {"pk": 2844808, "translation": "NET", "book": 24, "chapter": 48, "verse": 4, "text": "\u201cMoab will be crushed. Her children will cry out in distress.", "comment": "tc The reading here follows the Qere \u05e6\u05b0\u05e2\u05b4\u05d9\u05e8\u05b6\u05d9\u05d4\u05b8 (ts\u00ff\u2019ireha) which is the same noun found in Jer 14:3 in the sense of \u201cservants.\u201d Here it refers to the young ones, i.e., the children (cf. the use of the adjective BDB 859 s.v. I \u05e6\u05b8\u05e2\u05b4\u05d9\u05e8 2 and see Gen 43:33). Many of the modern commentaries and a few of the modern English versions follow the Greek version and read \u201ctheir cry is heard as far as Zoar\u201d (reading \u05e6\u05b9\u05e2\u05b2\u05e8\u05b8\u05d4, tso\u2019arah; see, for example, J. A. Thompson, Jeremiah [NICOT], 699, n. 4, and BDB 858 s.v. \u05e6\u05b9\u05e2\u05b7\u05e8). However, that leaves the verb with an indefinite subject (the verb is active 3rd plural not passive) not otherwise identified in the preceding context. Many of the modern English versions such as NRSV, NJPS, NIV retain the Hebrew as the present translation has done. In this case the masculine plural noun furnishes a logical subject for the verb."}, {"pk": 2844809, "translation": "NET", "book": 24, "chapter": 48, "verse": 5, "text": "Indeed they will climb the slopes of Luhith, weeping continually as they go. For on the road down to Horonaim they will hear the cries of distress over the destruction.", "comment": "tn Or \u201cIndeed her fugitives will\u2026\u201d It is unclear what the subject of the verbs are in this verse. The verb in the first two lines \u201cclimb\u201d (\u05d9\u05b7\u05e2\u05b2\u05dc\u05b6\u05d4, ya\u2019aleh) is third masculine singular and the verb in the second two lines \u201cwill hear\u201d (\u05e9\u05c1\u05b8\u05de\u05b5\u05e2\u05d5\u05bc, shame\u2019u) is third common plural. The causal particles at the beginning of the two halves of the verse suggest some connection with the preceding, so the translation assumes that the children are still the subject. In this case the singular verb would be a case of the distributive singular already referred to in the translator\u2019s note on 46:15. The parallel passage in Isa 15:5 refers to the \u201cfugitives\u201d (\u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05d7\u05b6\u05d4\u05b8, b\u00ffrikheha) with the same singular verb as here and that may be the implied subject here.sn The location of Luhith and Horonaim are uncertain, though, from their connection with Zoar in Isa 15:5, they appear to be located in southern Moab. Zoar was at the southern tip of the Dead Sea.
tn Heb \u201cthe distresses of the cry of destruction.\u201d Many commentaries want to leave out the word \u201cdistresses\u201d because it is missing from the Greek version and the parallel passage in Isa 15:5. However, it is in all the Hebrew mss and in the other early versions, and it is hard to see why it would be added here if it were not original."}, {"pk": 2844810, "translation": "NET", "book": 24, "chapter": 48, "verse": 6, "text": "They will hear, \u2018Run! Save yourselves! Even if you must be like a lonely shrub in the desert!\u2019", "comment": "tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads \u201cBe like a wild donkey in the desert!\u201d There are three points of debate in this line: the syntax of the verb form \u201cbe\u201d (\u05ea\u05b4\u05d4\u05b0\u05d9\u05b6\u05d9\u05e0\u05b8\u05d4, tihyenah) and the text and meaning of the word translated \u201cshrub\u201d in the Hebrew text. This word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the place name Aroer which was a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads \u201clike a wild donkey\u201d (reading \u05db\u05bc\u05b0\u05e2\u05b8\u05e8\u05d5\u05b9\u05d3 [k\u00ff\u2019arod] in place of \u05db\u05bc\u05b7\u05e2\u05b2\u05e8\u05d5\u05b9\u05e2\u05b5\u05e8 [ka\u2019aro\u2019er]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 312) explain the simile of the \u201cshrub\u201d as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey but it does give an appropriate meaning. The third feminine plural has been explained as the singular noun + suffix = \u201cyourselves\u201d (\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b0\u05db\u05b6\u05dd, nafsh\u00ffkhem) used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 \u00a7145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (\u05ea\u05b4\u05d4\u05b0\u05d9\u05b6\u05d9\u05e0\u05b8\u05d4, tihyenah) as a mistake for the 2nd masculine plural plus energic (\u05ea\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc\u05df, tihyun). Given the number of other textual corruptions in this passage, this is possible. The resultant meaning in either case is the same."}, {"pk": 2844811, "translation": "NET", "book": 24, "chapter": 48, "verse": 7, "text": "\u201cMoab, you trust in the things you do and in your riches. So you too will be conquered. Your god Chemosh will go into exile along with his priests and his officials.", "comment": "sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).
sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1\u20132 noted there."}, {"pk": 2844812, "translation": "NET", "book": 24, "chapter": 48, "verse": 8, "text": "The destroyer will come against every town. Not one town will escape. The towns in the valley will be destroyed. The cities on the high plain will be laid waste. I, the LORD, have spoken!", "comment": "tn Heb \u201cThe valley will be destroyed and the tableland be laid waste.\u201d However, in the context this surely refers to the towns and not to the valley and the tableland itself.sn Most commentaries see a reference to the towns in the Jordan valley referred to in Josh 13:27 and the towns mentioned in Josh 13:15\u201317 which were on the high tableland or high plateau or plain north of the Arnon. The mention of the towns in the first half of the verse is broader than that because it would include all the towns in the southern half of Moab between the Arnon and Zered as well as those mentioned in the second half in conjunction with the valley and the high plateau north of the Arnon.
tn Heb \u201cwhich/for/as the Lord has spoken.\u201d The first person form has again been adopted because the Lord is the speaker throughout (cf. v. 1)."}, {"pk": 2844813, "translation": "NET", "book": 24, "chapter": 48, "verse": 9, "text": "Set up a gravestone for Moab, for it will certainly be laid in ruins! Its cities will be laid waste and become uninhabited.\u201d", "comment": "tn Or \u201cScatter salt over Moab for it will certainly be laid in ruins.\u201d The meaning of these two lines is very uncertain. The Hebrew of these two lines presents several difficulties. It reads \u05ea\u05bc\u05b0\u05e0\u05d5\u05bc\u05be\u05e6\u05b4\u05d9\u05e5 \u05dc\u05b0\u05de\u05d5\u05b9\u05d0\u05b8\u05d1 \u05e0\u05b8\u05e6\u05b9\u05d0 \u05ea\u05bc\u05b5\u05e6\u05b5\u05d0 (t\u00ffnu-tsits l\u00ffmo\u2019av natso\u2019 tetse\u2019). Of the five words two are extremely problematic and the meaning of the second affects also the meaning of the last word which normally means \u201cgo out.\u201d The word \u05e6\u05b4\u05d9\u05e5 (tsits) regularly refers to a blossom or flower or the diadem on the front of Aaron\u2019s mitre. BDB 851 s.v. II \u05e6\u05b4\u05d9\u05e5 gives a nuance \u201cwings (coll)\u201d based on the interpretation of Abu Walid and some medieval Jewish interpreters who related it to an Aramaic root. But BDB says that meaning is dubious and refers to the Greek which reads \u03c3\u03b7\u03bc\u03b5\u1fd6\u03b1 (shmeia, \u201csign\u201d or \u201csign post\u201d). Along with KBL 802 s.v. I \u05e6\u05b4\u05d9\u05e5 and HALOT 959 s.v. II \u05e6\u05b4\u05d9\u05e5, BDB suggests that the Greek presupposes the word \u05e6\u05b4\u05d9\u05bc\u05d5\u05bc\u05df (tsiyyun) which refers to a road marker (Jer 31:21) or a gravestone (2 Kgs 23:17). That is the meaning followed here. Several modern commentaries and English versions have followed a proposal by W. Moran that the word is related to a Ugaritic word meaning salt (cf., e.g., J. Bright, Jeremiah [AB], 320). However, HALOT 959 s.v. II \u05e6\u05b4\u05d9\u05e5 questions the validity of this on philological grounds saying that the meaning of salt does not really fit the Ugaritic either. The present translation follows the suggestions of the lexicons here and reads the word as though the Greek supported the meaning \u201cgravestone.\u201d The other difficulty is with the word \u05e0\u05b8\u05e6\u05b9\u05d0 (natso\u2019), which looks like a Qal infinitive absolute of an otherwise unattested root which BDB s.v. \u05e0\u05b8\u05e6\u05b8\u05d0 says is defined in Gesenius\u2019 Thesaurus as \u201cfly.\u201d However, see the meaning and the construction of an infinitive absolute of one root with that of another as highly improbable. Hence, most modern lexicons either emend the forms to read \u05e0\u05b8\u05e6\u05b9\u05d4 \u05ea\u05bc\u05b4\u05e6\u05bc\u05b6\u05d4 (natsoh titseh) from the root \u05e0\u05b8\u05e6\u05b8\u05d4 (natsah) meaning \u201cto fall into ruins\u201d (so KBL 629 s.v. \u05e0\u05b8\u05e6\u05b8\u05d4 Qal, and see among others J. A. Thompson, Jeremiah [NICOT], 700, n. 10, who notes that final \u05d0 [aleph] and final \u05d4 [hey] are often confused; see the discussion and examples in GKC 216-17 \u00a775.nn-rr). This is the option that this translation as well as a number of modern ones have taken. A second option is to see \u05e0\u05b8\u05e6\u05b9\u05d0 (natso\u2019) as an error for \u05d9\u05b8\u05e6\u05b9\u05d0 (yatso\u2019) and read the text in the sense of \u201cshe will certainly surrender,\u201d a meaning that the verb \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019) has in 1 Sam 11:3; Isa 36:6. The best discussion of this option as well as a discussion on the problem of reading \u05e6\u05b4\u05d9\u05e5 (tsits) as salt is found in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 313-14."}, {"pk": 2844814, "translation": "NET", "book": 24, "chapter": 48, "verse": 10, "text": "A curse on anyone who is lax in doing the LORD\u2019s work! A curse on anyone who keeps from carrying out his destruction!", "comment": "tn Heb \u201cwho withholds his sword from bloodshed.\u201d This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the Lord in destroying Moab."}, {"pk": 2844815, "translation": "NET", "book": 24, "chapter": 48, "verse": 11, "text": "\u201cFrom its earliest days Moab has lived undisturbed. It has never been taken into exile. Its people are like wine allowed to settle undisturbed on its dregs, never poured out from one jar to another. They are like wine which tastes like it always did, whose aroma has remained unchanged.", "comment": "tn Heb \u201cTherefore his taste remains in him and his aroma is not changed.\u201d The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.sn The picture is that of undisturbed complacency (cf. Zeph 1:12). Because Moab had never known the discipline of exile she had remained as she always was."}, {"pk": 2844816, "translation": "NET", "book": 24, "chapter": 48, "verse": 12, "text": "But the time is coming when I will send men against Moab who will empty it out. They will empty the towns of their people, then will lay those towns in ruins. I, the LORD, affirm it!", "comment": "tn Heb \u201cTherefore, behold the days are coming, oracle of Yahweh, when I will send against him decanters [those who pour from one vessel to another] and they will decant him [pour him out] and they will empty his vessels and break their jars in pieces.\u201d The verse continues the metaphor from the preceding verse where Moab/the people of Moab are like wine left undisturbed in a jar, i.e., in their native land. In this verse the picture is that of the decanter emptying the wine from the vessels and then breaking the jars. The wine represents the people and the vessels the cities and towns where the people lived. The verse speaks of the exile of the people and the devastation of the land. The metaphor has been interpreted so it conveys meaning to the average reader.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844817, "translation": "NET", "book": 24, "chapter": 48, "verse": 13, "text": "The people of Moab will be disappointed by their god Chemosh. They will be as disappointed as the people of Israel were when they put their trust in the calf god at Bethel.", "comment": "tn Heb \u201cMoab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.\u201d The \u201cshame\u201d is, of course, the disappointment, disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 Qal.2 and compare usage in Jer 2:13; Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, \u201cBethel [Deity],\u201d IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28\u201332; Hos 10:5; 8:5-6; Amos 7:10\u201317).map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2844818, "translation": "NET", "book": 24, "chapter": 48, "verse": 14, "text": "How can you men of Moab say, \u2018We are heroes, men who are mighty in battle?\u2019"}, {"pk": 2844819, "translation": "NET", "book": 24, "chapter": 48, "verse": 15, "text": "Moab will be destroyed. Its towns will be invaded. Its finest young men will be slaughtered. I, the King, the LORD who rules over all, affirm it!", "comment": "tn Heb \u201cwill go down to the slaughter.\u201d
tn Heb \u201cYahweh of armies.\u201d For an explanation of the translation and meaning of this title see the study note on 2:19.
tn Heb \u201cOracle of the King whose name is Yahweh of armies.\u201d The first person form has again been adopted because the Lord is the speaker throughout this oracle/ these oracles (cf. v. 1)."}, {"pk": 2844820, "translation": "NET", "book": 24, "chapter": 48, "verse": 16, "text": "Moab\u2019s destruction is at hand. Disaster will come on it quickly."}, {"pk": 2844821, "translation": "NET", "book": 24, "chapter": 48, "verse": 17, "text": "Mourn for that nation, all you nations living around it, all of you nations that know of its fame. Mourn and say, \u2018Alas, its powerful influence has been broken! Its glory and power have been done away!\u2019", "comment": "tn For the use of the word \u201cname\u201d (\u05e9\u05c1\u05b5\u05dd, shem) to \u201cfame\u201d or \u201crepute\u201d see BDB 1028 s.v. \u05e9\u05c1\u05b5\u05dd 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.sn This refers to both the nearby nations and those who lived further away who had heard of Moab\u2019s power and might only by repute.
tn Heb \u201cHow is the strong staff broken, the beautiful rod.\u201d \u201cHow\u201d introduces a lament which is here rendered by \u201cAlas.\u201d The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. \u05e2\u05d5\u05b9\u05d6 1 the \u201cstrong staff\u201d is figurative of political power."}, {"pk": 2844822, "translation": "NET", "book": 24, "chapter": 48, "verse": 18, "text": "Come down from your place of honor; sit on the dry ground, you who live in Dibon. For the one who will destroy Moab will attack you; he will destroy your fortifications.", "comment": "tn Heb \u201cinhabitant of Daughter Dibon.\u201d \u201cDaughter\u201d is used here as often in Jeremiah for the personification of a city, a country, or its inhabitants. The word \u201cinhabitant\u201d is to be understood as a collective as also in v. 19.sn Dibon was an important fortified city located on the \u201cKing\u2019s Highway,\u201d the main north-south road in Transjordan. It was the site at which the Moabite Stone was found in 1868 and was one of the cities mentioned on it. It was four miles north of the Arnon River and thirteen miles east of the Dead Sea. It was one of the main cities on the northern plateau and had been conquered from Sihon and allotted to the tribe of Reuben (Josh 13:17).
tn Heb \u201csit in thirst.\u201d The abstract \u201cthirst\u201d is put for the concrete, i.e., thirsty or parched ground (cf. Deut 8:19; Isa 35:7; Ps 107:33) for the concrete. There is no need to emend to \u201cfilth\u201d (\u05e6\u05b9\u05d0\u05b8\u05d4 [tso\u2019ah] for \u05e6\u05b8\u05de\u05b8\u05d0 [tsama\u2019]) as is sometimes suggested."}, {"pk": 2844823, "translation": "NET", "book": 24, "chapter": 48, "verse": 19, "text": "You who live in Aroer, stand by the road and watch. Question the man who is fleeing and the woman who is escaping. Ask them, \u2018What has happened?\u2019", "comment": "sn Aroer is probably the Aroer that was located a few miles south and west of Dibon on the edge of the Arnon River. It had earlier been the southern border of Sihon, king of Heshbon, and had been allotted to the tribe of Reuben (Josh 13:16). However, this whole territory had earlier been taken over by the Arameans (2 Kgs 10:33), later by the Assyrians, and at this time was in the hands of the Moabites."}, {"pk": 2844824, "translation": "NET", "book": 24, "chapter": 48, "verse": 20, "text": "They will answer, \u2018Moab is disgraced, for it has fallen! Wail and cry out in mourning! Announce along the Arnon River that Moab has been destroyed.\u2019"}, {"pk": 2844825, "translation": "NET", "book": 24, "chapter": 48, "verse": 21, "text": "\u201cJudgment will come on the cities on the high plain: on Holon, Jahzah, and Mephaath,", "comment": "sn See the study note on Jer 48:8 for reference to this tableland or high plain that lay between the Arnon and Heshbon."}, {"pk": 2844826, "translation": "NET", "book": 24, "chapter": 48, "verse": 22, "text": "on Dibon, Nebo, and Beth Diblathaim,"}, {"pk": 2844827, "translation": "NET", "book": 24, "chapter": 48, "verse": 23, "text": "on Kiriathaim, Beth Gamul, and Beth Meon,"}, {"pk": 2844828, "translation": "NET", "book": 24, "chapter": 48, "verse": 24, "text": "on Kerioth and Bozrah. It will come on all the towns of Moab, both far and near."}, {"pk": 2844829, "translation": "NET", "book": 24, "chapter": 48, "verse": 25, "text": "Moab\u2019s might will be crushed. Its power will be broken. I, the LORD, affirm it!", "comment": "tn Heb \u201cThe horn of Moab will be cut off. His arm will be broken.\u201d \u201cHorn\u201d and \u201carm\u201d are both symbols of strength (see BDB 902 s.v. \u05e7\u05b6\u05e8\u05b6\u05df 2 [and compare usage in Lam 2:3] and BDB 284 s.v. \u05d6\u05b0\u05e8\u05d5\u05b9\u05e2\u05b7 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844830, "translation": "NET", "book": 24, "chapter": 48, "verse": 26, "text": "\u201cMoab has vaunted itself against me. So make him drunk with the wine of my wrath until he splashes around in his own vomit, until others treat him as a laughingstock.", "comment": "tn Heb \u201cMake him drunk because he has magnified himself against the Lord.\u201d The first person has again been adopted for consistency within a speech of the Lord. Almost all of the commentaries relate the figure of drunkenness to the figure of drinking the cup of God\u2019s wrath spelled out in Jer 25 where reference is made at one point to the nations drinking, staggering, vomiting, and falling (25:27 and see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 [WBC], 316, for a full list of references to this figure including this passage and 49:12\u201313; 51:6\u201310, 39, 57).
tn The meaning of this word is uncertain. It is usually used of clapping the hands or the thigh in helpless anger or disgust. Hence J. Bright (Jeremiah [AB], 321) paraphrases \u201cshall vomit helplessly.\u201d HALOT 722 s.v. II \u05e1\u05b8\u05e4\u05b7\u05e7 relates this to an Aramaic word and see a homonym meaning \u201cvomit\u201d or \u201cspew out.\u201d The translation is that of BDB 706 s.v. \u05e1\u05b8\u05e4\u05b7\u05e7 Qal.3, \u201csplash (fall with a splash),\u201d from the same root that refers to slapping or clapping the thigh."}, {"pk": 2844831, "translation": "NET", "book": 24, "chapter": 48, "verse": 27, "text": "For did not you people of Moab laugh at the people of Israel? Did you think that they were nothing but thieves, that you shook your head in contempt every time you talked about them?", "comment": "tn Heb \u201cwere they caught among thieves?\u201d
tn Heb \u201cthat you shook yourself.\u201d But see the same verb in 18:16 in the active voice with the object \u201chead\u201d in a very similar context of contempt or derision.
tc The reading here presupposes the emendation of \u05d3\u05b0\u05d1\u05b8\u05e8\u05b6\u05d9\u05da\u05b8 (d\u00ffvarekha, \u201cyour words\u201d) to \u05d3\u05b7\u05d1\u05bc\u05b6\u05e8\u05b0\u05da\u05b8 (dabberkha, \u201cyour speaking\u201d), suggested by BHS (cf. fn c) on the basis of one of the Greek versions (Symmachus). For the idiom cf. BDB 191 s.v. \u05d3\u05bc\u05b7\u05d9 2.c.\u03b1."}, {"pk": 2844832, "translation": "NET", "book": 24, "chapter": 48, "verse": 28, "text": "Leave your towns, you inhabitants of Moab. Go and live in the cliffs. Be like a dove that makes its nest high on the sides of a ravine.", "comment": "tn Heb \u201cin the sides of the mouth of a pit/chasm.\u201d The translation follows the suggestion of J. Bright, Jeremiah (AB), 321. The point of the simile is inaccessibility."}, {"pk": 2844833, "translation": "NET", "book": 24, "chapter": 48, "verse": 29, "text": "I have heard how proud the people of Moab are, I know how haughty they are. I have heard how arrogant, proud, and haughty they are, what a high opinion they have of themselves.", "comment": "tn Heb \u201cWe have heard of the pride of Moab \u2013 [he is] exceedingly proud \u2013 of his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.\u201d These words are essentially all synonyms, three of them coming from the same Hebrew root (\u05d2\u05bc\u05b8\u05d0\u05b8\u05d4, ga\u2019ah) and one of the words being used twice (\u05d2\u05bc\u05b8\u05d0\u05d5\u05b9\u05df). Since the first person singular is used in the next verse, the present translation considers the \u201cwe\u201d of this verse to refer to the plural of majesty or the plural referring to the divine council in such passages as Gen 1:26; 3:22; 11:7; Isa 6:8 and has translated in the singular to avoid possible confusion of who the \u201cwe\u201d are. Most understand the reference to be to Jeremiah and his fellow Judeans."}, {"pk": 2844834, "translation": "NET", "book": 24, "chapter": 48, "verse": 30, "text": "I, the LORD, affirm that I know how arrogant they are. But their pride is ill-founded. Their boastings will prove to be false.", "comment": "tn The meaning of this verse is somewhat uncertain: Heb \u201cI know, oracle of the Lord,/ his arrogance and [that it is?] not true; // his boastings accomplish that which is not true.\u201d Several of the modern English versions and commentaries redivide the verse and read something like, \u201cI know his insolence\u2026his boastings are false; his deeds are false (NRSV, REB).\u201d However, the word translated \u201cdeeds\u201d in the last line is a verb in the third person plural and can only have as its logical grammatical subject the word \u201cboastings.\u201d The adjective \u05db\u05bc\u05b5\u05df (ken) + the negative \u05dc\u05b9\u05d0 (lo\u2019) is evidently repeated here and applied to two different subjects \u201carrogance\u201d and \u201cboasting\u201d to emphasize that Moab\u2019s arrogant boasts will prove \u201cuntrue\u201d (Cf. HALOT 459 s.v. II \u05db\u05bc\u05b5\u05df 2.c for the meaning \u201cuntrue\u201d for both this passage and the parallel one in Isa 16:6). There is some difference of opinion about the identification of the \u201cI\u201d in this verse. Most commentators see it as referring to the prophet. However, F. B. Huey (Jeremiah, Lamentations [NAC], 395) is probably correct in seeing it as referring to the Lord. He points to the fact that the \u201cI\u201d in vv. 33, 35, 38 can only refer to God. The \u201cI know\u201d in v. 30 also clearly has the Lord as its subject. There are other cases in the book of Jeremiah where the Lord expresses his lament over the fate of a people (cf. 14:1\u20136, 17\u201318).
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844835, "translation": "NET", "book": 24, "chapter": 48, "verse": 31, "text": "So I will weep with sorrow for Moab. I will cry out in sadness for all of Moab. I will moan for the people of Kir Heres.", "comment": "tc The translation is based on the emendation of the Hebrew third masculine singular (\u05d9\u05b6\u05d4\u05b0\u05d2\u05bc\u05b6\u05d4, yehggeh) to the first singular (\u05d0\u05b6\u05d4\u05b0\u05d2\u05bc\u05b6\u05d4, \u2019ehgeh). This emendation is assumed by almost all of the modern English versions and commentaries even though the textual evidence for it is weak (only one Hebrew ms and the Eastern Qere according to BHS)."}, {"pk": 2844836, "translation": "NET", "book": 24, "chapter": 48, "verse": 32, "text": "I will weep for the grapevines of Sibmah just like the town of Jazer weeps over them. Their branches once spread as far as the Dead Sea. They reached as far as the town of Jazer. The destroyer will ravage her fig, date, and grape crops.", "comment": "tn Or \u201creached the sea of Jazer.\u201d The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word \u201csea\u201d is to be omitted before \u201cJazer.\u201d The word is missing from two Hebrew mss, from the parallel passage in Isa 16:8, and from the Greek version. It may have arisen from a mistaken copying of the same word in the preceding line.sn Though there is some doubt about the precise location of these places, Sibmah is generally considered to have been located slightly north and west of Heshbon and Jazer further north toward the border of Ammon not far from the city of Amman. Most commentators see the reference here (and in the parallel in Isa 16:8) to the spread of viticulture westward and northward from the vineyards of Sibmah. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 318-19), however, see the reference rather to the spread of trade in wine westward beyond the coast of the Mediterranean and eastward into the desert.
tn Heb \u201ccrossed over to the Sea.\u201d
tc Or \u201cI will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.\u201d The translation here assumes that there has been a graphic confusion of \u05de (mem) with \u05db\u05bc\u05b0 (kaf) or \u05d1\u05bc\u05b0 (bet). The parallel passage in Isa 16:9 has the preposition \u05d1\u05bc\u05b0 and the Greek version presupposes a comparative idea \u201cas with.\u201d Many of the modern English versions render the passage with the comparative \u05de\u05b4\u05df (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: \u201cFrom/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.\u201d
tn Heb \u201cher summer fruit.\u201d See the translator\u2019s note on 40:10 for the rendering here. According to BDB 657 s.v. \u05e0\u05b8\u05e4\u05b7\u05dc Qal.4.a, the verb means to \u201cfall upon\u201d or \u201cattack\u201d but in the context it is probably metonymical for attack and destroy."}, {"pk": 2844837, "translation": "NET", "book": 24, "chapter": 48, "verse": 33, "text": "Joy and gladness will disappear from the fruitful land of Moab. I will stop the flow of wine from the winepresses. No one will stomp on the grapes there and shout for joy. The shouts there will be shouts of soldiers, not the shouts of those making wine.", "comment": "tn Heb \u201cno one will tread [the grapes] with shout of joy.\u201d
tn Heb \u201cshouts will not be shouts.\u201d The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.
tn Heb \u201cfrom the garden land, even from the land of Moab.\u201d Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only \u201cthe land of Moab\u201d) suggest that the second phrase is appositional to the first."}, {"pk": 2844838, "translation": "NET", "book": 24, "chapter": 48, "verse": 34, "text": "Cries of anguish raised from Heshbon and Elealeh will be sounded as far as Jahaz. They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah. For even the waters of Nimrim will be dried up.", "comment": "tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: \u201cFrom the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.\u201d The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4\u20136 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase \u201cfrom the cry of Heshbon unto Elealeh\u201d to be parallel to \u201cHeshbon and Elealeh cry out\u201d and take the preposition \u201cfrom\u201d with the verb \u201cthey utter their voice,\u201d i.e., with the cry of Heshbon and Elealeh. The impersonal \u201cthey raise their voice\u201d is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.sn Elealeh was about two miles (3.3 km) north of Heshbon. Jahaz was about twenty miles (33 km) south of it. These three cities were in the north and Zoar, Horonaim, and Eglath Shelishiyah were apparently in the south. The verse is speaking about the news of destruction in the north spreading to the south. Comparison should be made with the parallel passage in Isa 15:4\u20136."}, {"pk": 2844839, "translation": "NET", "book": 24, "chapter": 48, "verse": 35, "text": "I will put an end in Moab to those who make offerings at her places of worship. I will put an end to those who sacrifice to other gods. I, the LORD, affirm it!", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201chigh place[s].\u201d For the meaning and significance of this term see the study note on 7:31."}, {"pk": 2844840, "translation": "NET", "book": 24, "chapter": 48, "verse": 36, "text": "So my heart moans for Moab like a flute playing a funeral song. Yes, like a flute playing a funeral song, my heart moans for the people of Kir Heres. For the wealth they have gained will perish."}, {"pk": 2844841, "translation": "NET", "book": 24, "chapter": 48, "verse": 37, "text": "For all of them will shave their heads in mourning. They will all cut off their beards to show their sorrow. They will all make gashes in their hands. They will all put on sackcloth.", "comment": "tn Heb \u201cupon every loin [there is] sackcloth.\u201d The word \u201call\u201d is restored here before \u201cloin\u201d with a number of Hebrew mss and a number of versions. The words \u201cin mourning\u201d and \u201cto show their sorrow\u201d are not in the text. They have been supplied in the translation to give the average reader some idea of the significance of these acts.sn The actions referred to here were all acts that were used to mourn the dead (cf. Isa 15:2\u20133)."}, {"pk": 2844842, "translation": "NET", "book": 24, "chapter": 48, "verse": 38, "text": "On all the housetops in Moab and in all its public squares there will be nothing but mourning. For I will break Moab like an unwanted jar. I, the LORD, affirm it!", "comment": "tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844843, "translation": "NET", "book": 24, "chapter": 48, "verse": 39, "text": "Oh, how shattered Moab will be! Oh, how her people will wail! Oh, how she will turn away in shame! Moab will become an object of ridicule, a terrifying sight to all the nations that surround her.\u201d", "comment": "tn Heb \u201cturn her back.\u201d"}, {"pk": 2844844, "translation": "NET", "book": 24, "chapter": 48, "verse": 40, "text": "For the LORD says, \u201cLook! Like an eagle with outspread wings a nation will swoop down on Moab.", "comment": "tn Heb \u201cBehold! Like an eagle he will swoop and will spread his wings against Moab.\u201d The sentence has been reordered in English to give a better logical flow and the unidentified \u201che\u201d has been identified as \u201ca nation.\u201d The nation is, of course, Babylon, but it is nowhere identified so the referent has been left ambiguous.sn Conquering nations are often identified with a swiftly flying eagle swooping down on its victims (cf. Deut 28:49). In this case the eagle is to be identified with the nation (or king) of Babylon (cf. Ezek 17:3, 12 where reference is to the removal of Jehoiachin (Jeconiah) and his replacement with Zedekiah)."}, {"pk": 2844845, "translation": "NET", "book": 24, "chapter": 48, "verse": 41, "text": "Her towns will be captured. Her fortresses will be taken. At that time the soldiers of Moab will be frightened like a woman in labor.", "comment": "tn Parallelism argues that the word \u05e7\u05b0\u05e8\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea (q\u00ffriyyot) be understood as the otherwise unattested feminine plural of the noun \u05e7\u05b4\u05e8\u05b0\u05d9\u05b8\u05d4 (qiryah, \u201ccity\u201d) rather than the place name Kerioth mentioned in v. 24 (cf. HALOT 1065 s.v. \u05e7\u05b4\u05e8\u05b0\u05d9\u05b8\u05d4). Both this noun and the parallel term \u201cfortresses\u201d are plural but are found with feminine singular verbs, being treated either as collectives or distributive plurals (cf. GKC 462-63 \u00a7145.c or 464 \u00a7145.l).
tn Heb \u201cThe heart of the soldiers of Moab will be like the heart of a woman in labor.\u201d"}, {"pk": 2844846, "translation": "NET", "book": 24, "chapter": 48, "verse": 42, "text": "Moab will be destroyed and no longer be a nation, because she has vaunted herself against the LORD.", "comment": "tn Heb \u201cMoab will be destroyed from [being] a people.\u201d"}, {"pk": 2844847, "translation": "NET", "book": 24, "chapter": 48, "verse": 43, "text": "Terror, pits, and traps are in store for the people who live in Moab. I, the LORD, affirm it!", "comment": "sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads \u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 \u05d5\u05b8\u05e4\u05b7\u05d7\u05b7\u05ea \u05d5\u05b8\u05e4\u05b8\u05d7 (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201care upon you, inhabitant of Moab.\u201d This is another example of the rapid switch in person or direct address (apostrophe) in the midst of a third person description or prediction which the present translation typically keeps in the third person for smoother English style."}, {"pk": 2844848, "translation": "NET", "book": 24, "chapter": 48, "verse": 44, "text": "Anyone who flees at the sound of terror will fall into a pit. Anyone who climbs out of the pit will be caught in a trap. For the time is coming when I will punish the people of Moab. I, the LORD, affirm it!", "comment": "tn Heb \u201cOracle of the Lord.\u201d
sn Jer 48:43\u201344a are in the main the same as Isa 24:17\u201318 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19; judgment is unavoidable.
tn Heb \u201cFor I will bring upon her, even upon Moab, the year of her punishment.\u201d"}, {"pk": 2844849, "translation": "NET", "book": 24, "chapter": 48, "verse": 45, "text": "In the shadows of the walls of Heshbon those trying to escape will stand helpless. For a fire will burst forth from Heshbon. Flames will shoot out from the former territory of Sihon. They will burn the foreheads of the people of Moab, the skulls of those war-loving people.", "comment": "tn Or \u201cof those noisy boasters.\u201d Or \u201cThey will burn up the frontiers of Moab. They will burn up the mountain heights of those war-loving people.\u201d The meaning of this verse is not entirely certain because of the highly figurative nature of the last two lines. The Hebrew text has been translated somewhat literally here. The Hebrew text reads: \u201cIn the shadow of Heshbon those fleeing stand without strength. For a fire goes forth from Heshbon, a flame from the midst of Sihon. And it devours the forehead of Moab and the skull of the sons of noise.\u201d The meaning of the first part is fairly clear because v. 2 has already spoken of the conquest of Heshbon and a plot formed there to conquer the rest of the nation. The fire going forth from Heshbon would hence refer here to the conflagrations of war spreading from Heshbon to the rest of the country. The reference to the \u201cmidst of Sihon\u201d is to be understood metonymically as a reference for the ruler to what he once ruled (cf. E. W. Bullinger, Figures of Speech, 583). The last two lines must refer to more than the fugitives who stopped at Heshbon for protection because it refers to the forehead of Moab (a personification of the whole land or nation). It is unclear, however, why reference is made to the foreheads and skulls of the Moabites, other than the fact that this verse seems to be a readaptation or reuse of Num 24:17 where the verb used with them is \u201csmite\u201d which fits nicely in the sense of martial destruction. Translated rather literally, it appears here to refer to the destruction by the fires of war of the Moabites, the part (forehead and skulls) put for the whole. TEV sees a reference here to the \u201cfrontiers\u201d and \u201cmountain heights\u201d of Moab and this would work nicely for \u201cforeheads\u201d which is elsewhere used of the corner or border of a land in Neh 9:22. The word \u201ccrown\u201d or \u201cskull\u201d might be a picturesque metaphor for the mountain heights of a land, but the word is never used elsewhere in such a figurative way. TEV (and CEV) which follows it might be correct here but there is no way to validate it. The meaning \u201cwar-loving people\u201d for the phrase \u201csons of noise\u201d is based on the suggestion of BDB 981 s.v. \u05e9\u05c1\u05b8\u05d0\u05d5\u05b9\u05df 1 which relates the phrase to the dominant use for \u05e9\u05c1\u05b8\u05d0\u05d5\u05b9\u05df (sha\u2019on) and is adopted also by TEV, CEV, and C. von Orelli, Jeremiah, 341. REB \u201cbraggarts\u201d and NIV \u201cnoisy boasters\u201d seem to base the nuance on the usage of \u05e9\u05c1\u05b8\u05d0\u05d5\u05b9\u05df (sha\u2019on) in Jer 46:17 where Pharaoh is referred to as an empty noise and the reference to Moab\u2019s arrogance and boasting in 48:29.sn This verse and the next are an apparent adaptation and reuse of a victory song in Num 21:28\u201329 and a prophecy in Num 24:17. That explains the reference to Sihon who was the Amorite king who captured Heshbon and proceeded from there to capture most of northern Moab (the area between Heshbon and the Arnon) which has been referred to earlier in this prophecy. This prophecy appears to speak of the destruction of Moab beginning from the same place under the picture of a destructive fire which burns up all the people. The fire is a reference to the conflagrations of war in which the enemy captures the cities and sets them on fire and burns all the people in them. What Sihon once did (Num 21:28\u201329) and what Balaam prophesied would happen to Moab in the future (by David? Num 24:17) are being reapplied to a new situation."}, {"pk": 2844850, "translation": "NET", "book": 24, "chapter": 48, "verse": 46, "text": "Moab, you are doomed! You people who worship Chemosh will be destroyed. Your sons will be taken away captive. Your daughters will be carried away into exile.", "comment": "tn Heb \u201cWoe to you, Moab.\u201d For the usage of this expression see 4:13, 31; 13:17 and the translator\u2019s note on 4:13 and 10:19.
tn Heb \u201cYour sons will be taken away into captivity, your daughters into exile.\u201d"}, {"pk": 2844851, "translation": "NET", "book": 24, "chapter": 48, "verse": 47, "text": "Yet in days to come I will reverse Moab\u2019s ill fortune.\u201d says the LORD. The judgment against Moab ends here.", "comment": "tn See 29:14; 30:3 and the translator\u2019s note on 29:14 for the idiom used here.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844852, "translation": "NET", "book": 24, "chapter": 49, "verse": 1, "text": "The LORD spoke about the Ammonites. \u201cDo you think there are not any people of the nation of Israel remaining? Do you think there are not any of them remaining to reinherit their land? Is that why you people who worship the god Milcom have taken possession of the territory of Gad and live in his cities?", "comment": "sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10\u201311) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733 b.c., the Ammonites took over possession of their cities (Jer 49:1). Like Moab they appear to have been loyal to Nebuchadnezzar in the early part of his reign, forming part of the contingent that he sent to harass Judah when Jehoiakim rebelled in 598 b.c. (2 Kgs 24:2). But along with Moab and Edom they sent representatives to plot rebellion against Nebuchadnezzar in 594 b.c. (Jer 27:3). The Ammonites were evidently in rebellion against him in 588 b.c. when he had to decide whether to attack Rabbah or Jerusalem first (Ezek 21:18\u201323 [21:23\u201328 HT]). They appear to have remained in rebellion after the destruction of Jerusalem because their king Baalis was behind the plot to assassinate Gedaliah and offered refuge to Ishmael after he did it (Jer 40:13; 41:15). According to the Jewish historian Josephus they were conquered in 582 b.c. by Nebuchadnezzar.
tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads \u201cMalcom\u201d both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).
tn Heb \u201cDoes not Israel have any sons? Does not he have any heir [or \u201cheirs\u201d as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom\u2019s] people live in his [Gad\u2019s] land?\u201d A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733 b.c. assuming that the Israelites would not return in sufficient numbers to regain control of it. The thought underlying the expression \u201cWhy has Milcom taken possession\u2026\u201d reflects the idea, common in the OT and the ancient Near East, that the god of a people drove out the previous inhabitants, gave their land to his worshipers to possess, and took up residence with them there (cf., e.g., Deut 1:21; Judg 11:24 and line 33-34 of the Moabite stone: \u201cChemosh said to me, \u2018Go down, fight against Hauronen.\u2019 And I went down [and I fought against the town and took it], and Chemosh dwelt there in my time.\u201d [ANET 321])."}, {"pk": 2844853, "translation": "NET", "book": 24, "chapter": 49, "verse": 2, "text": "Because you did that, I, the LORD, affirm that a time is coming when I will make Rabbah, the capital city of Ammon, hear the sound of the battle cry. It will become a mound covered with ruins. Its villages will be burned to the ground. Then Israel will take back its land from those who took their land from them. I, the Lord, affirm it!", "comment": "tn Heb \u201cIts daughters will be burned with fire.\u201d For the use of the word \u201cdaughters\u201d to refer to the villages surrounding a larger city see BDB 123 s.v. I \u05d1\u05bc\u05b7\u05ea 4 and compare the usage in Judg 1:27.
tn Heb \u201coracle of the Lord.\u201d
tn Heb \u201csays the Lord.\u201d The first person is used to maintain the first person address throughout.
tn Heb \u201ca desolate tel.\u201d For the explanation of what a \u201ctel\u201d is see the study note on 30:18."}, {"pk": 2844854, "translation": "NET", "book": 24, "chapter": 49, "verse": 3, "text": "Wail, you people in Heshbon, because Ai in Ammon is destroyed. Cry out in anguish, you people in the villages surrounding Rabbah. Put on sackcloth and cry out in mourning. Run about covered with gashes. For your god Milcom will go into exile along with his priests and officials.", "comment": "tn Or \u201cyou women of Rabbah\u201d; Heb \u201cdaughters of Rabbah.\u201d It is difficult to tell whether the word \u201cdaughters\u201d is used here in the same sense that it has in v. 2 (see the translator\u2019s note there) or in the literal sense of \u201cdaughters.\u201d The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term \u201cdaughters\u201d has been used in the previous verse of the surrounding villages.
sn Compare Jer 48:7 and the study note there.
tc Or \u201cRun back and forth inside the walls of your towns.\u201d Or \u201cslash yourselves with gashes.\u201d The meaning of this line is uncertain. The Hebrew text reads \u201crun back and forth among the walls.\u201d The word \u201crun back and forth\u201d is generally taken as a Hitpolel of a verb that means to \u201cgo about\u201d in the Qal and to \u201cgo back and forth\u201d in the Polel (cf. BDB 1002 s.v. I \u05e9\u05c1\u05d5\u05bc\u05d8). The noun that follows in the Hebrew means \u201cwall, hedge\u201d and is quite commonly modified by the noun \u05e6\u05b9\u05d0\u05df (tso\u2019n, \u201csheep\u201d) referring to sheepfolds (cf., e.g., Num 32:36; 1 Sam 24:3). But the phrase \u201crun back and forth among the sheepfolds\u201d yields little meaning here. In Ps 89:40 (89:41 HT) the word \u201cwall\u201d is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words \u201cof your towns\u201d being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word \u201cwalls\u201d (\u05d2\u05bc\u05b0\u05d3\u05b5\u05e8\u05d5\u05b9\u05ea, g\u00ffderot) to \u201cgashes\u201d (\u05d2\u05bc\u05b0\u05d3\u05bb\u05d3\u05d5\u05b9\u05ea, g\u00ffdudot), a word that has occurred in a similar context in Jer 48:37. That would involve only the common confusion of \u05e8 and \u05d3. That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean \u201cwhip\u201d or \u201cscourge.\u201d NRSV reads \u201cslash yourselves with whips\u201d which also makes excellent sense in the context but is not supported by any parallel use of the verb."}, {"pk": 2844855, "translation": "NET", "book": 24, "chapter": 49, "verse": 4, "text": "Why do you brag about your great power? Your power is ebbing away, you rebellious people of Ammon, who trust in your riches and say, \u2018Who would dare to attack us?\u2019", "comment": "tn Heb \u201capostate daughter.\u201d This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the Lord and could not hence be called \u201capostate.\u201d However, if it is used of the fact that she rebelled against the Lord\u2019s servant, Nebuchadnezzar, it might be appropriate (cf. Jer 27:6, 8). Hence the term \u201crebellious\u201d is used in the translation to represent it. The word \u201cdaughter\u201d is again a personification of the land (cf. BDB 123 s.v. \u05d1\u05bc\u05b7\u05ea 3) and is here translated \u201cpeople of Ammon\u201d to make it easier for the modern reader to identify the referent.
tn Or \u201cWhy do you brag about your valleys, about the fruitfulness of your valleys.\u201d The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression \u05d6\u05b8\u05d1 \u05e2\u05b4\u05de\u05b0\u05e7\u05b5\u05da\u05b0 (zav \u2019imqekh). The form \u05d6\u05b8\u05d1 (zav) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression \u201ca land flowing with milk and honey\u201d and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. \u05d6\u05d5\u05bc\u05d1 Qal.2 sees it as an abbreviation of the idea of \u201cflowing with milk and honey\u201d and sees it as referring to the fertility of Ammon\u2019s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word \u05e2\u05b5\u05de\u05b6\u05e7 (\u2019emeq) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon\u2019s strength. That interpretation is followed here. Instead of explaining the plural ending on \u05e2\u05b2\u05de\u05b8\u05e7\u05b4\u05d9\u05dd (\u2019amaqim) as being an enclitic \u05dd (mem) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 \u00a7124.e and compare the noun \u201cmight\u201d in Isa 40:26)."}, {"pk": 2844856, "translation": "NET", "book": 24, "chapter": 49, "verse": 5, "text": "I will bring terror on you from every side,\u201d says the Lord GOD who rules over all. \u201cYou will be scattered in every direction. No one will gather the fugitives back together.", "comment": "tn Heb \u201cYou will be scattered each man [straight] before him.\u201d
tn Heb \u201cThe Lord Yahweh of armies.\u201d For an explanation of the rendering here and of the significance of this title see the study note on 2:19."}, {"pk": 2844857, "translation": "NET", "book": 24, "chapter": 49, "verse": 6, "text": "Yet in days to come I will reverse Ammon\u2019s ill fortune.\u201d says the LORD.", "comment": "tn See Jer 29:14; 30:3 and the translator\u2019s note on 29:14 for the idiom used here.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844858, "translation": "NET", "book": 24, "chapter": 49, "verse": 7, "text": "The LORD who rules over all spoke about Edom. \u201cIs wisdom no longer to be found in Teman? Can Edom\u2019s counselors not give her any good advice? Has all of their wisdom turned bad?", "comment": "tn Heb \u201cHas counsel perished from men of understanding?\u201d
tn Heb \u201cYahweh of armies.\u201d See the study note on 2:19 for this title.
sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets\u2019 oracles of judgment (cf., e.g., Isa 21:11\u201312; 34:5\u201315; 63:1\u20136; Amos 1:11\u201312; Ezek 25:12\u201314; 35:1\u201315; Obad 1\u201316). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594 b.c. According to Obadiah 10\u201316 they not only gloated over Judah\u2019s downfall in 586 b.c. but participated in its plunder and killed some of those who were fleeing the country.
sn Teman was the name of one of Esau\u2019s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
tn The meaning of this last word is based on the definition given in KBL 668 s.v. II \u05e1\u05b8\u05e8\u05b7\u05d7 Nif and HALOT 726 s.v. II \u05e1\u05b8\u05e8\u05b7\u05d7 Nif, which give the nuance \u201cto be [or become] corrupt\u201d rather than that of BDB 710 s.v. \u05e1\u05b8\u05e8\u05b7\u05d7 Niph who give the nuance \u201clet loose (i.e., to be dismissed; to be gone)\u201d from a verb that is elsewhere used of the overhanging of a curtains or a cliff."}, {"pk": 2844859, "translation": "NET", "book": 24, "chapter": 49, "verse": 8, "text": "Turn and flee! Take up refuge in remote places, you people who live in Dedan. For I will bring disaster on the descendants of Esau. I have decided it is time for me to punish them.", "comment": "sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.
tn Heb \u201cmake deep to dwell.\u201d The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.
tn Heb \u201cFor I will bring the disaster of Esau upon him, the time when I will punish him.\u201d Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19)."}, {"pk": 2844860, "translation": "NET", "book": 24, "chapter": 49, "verse": 9, "text": "If grape pickers came to pick your grapes, would they not leave a few grapes behind? If robbers came at night, would they not pillage only what they needed?", "comment": "tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has a \u05d4 interrogative in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 \u00a7150.a and BDB 519 s.v. \u05dc\u05b9\u05d0 1.a[e] and compare usage in 2 Kgs 5:26).
tn The tense and nuance of the verb translated \u201cpillage\u201d are both different than the verb in Obad 5. There the verb is the imperfect of \u05d2\u05bc\u05b8\u05e0\u05b7\u05d1 (ganav, \u201cto steal\u201d). Here the verb is the perfect of a verb which means to \u201cruin\u201d or \u201cspoil.\u201d The English versions and commentaries, however, almost all render the verb here in much the same way as in Obad 5. The nuance must mean they only \u201cruin, destroy\u201d (by stealing) only as much as they need (Heb \u201ctheir sufficiency\u201d), and the verb is used as metonymical substitute, effect for cause. The perfect must be some kind of a future perfect; \u201cwould they not have destroyed only\u2026\u201d The negative question is carried over by ellipsis from the preceding lines."}, {"pk": 2844861, "translation": "NET", "book": 24, "chapter": 49, "verse": 10, "text": "But I will strip everything away from Esau\u2019s descendants. I will uncover their hiding places so they cannot hide. Their children, relatives, and neighbors will all be destroyed. Not one of them will be left!"}, {"pk": 2844862, "translation": "NET", "book": 24, "chapter": 49, "verse": 11, "text": "Leave your orphans behind and I will keep them alive. Your widows too can depend on me.\u201d", "comment": "tn Or \u201cTheir children and relatives will all be destroyed. And none of their neighbors will say, \u2018Leave your orphans with me and I\u2019ll keep them alive. Your widows can trust in me.\u2019\u201d This latter interpretation is based on a reading in a couple of the Greek versions (Symmachus and Lucian) and is accepted by a number of the modern commentaries, (J. Bright, J. A. Thompson, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers). However, the majority of modern English versions do not follow it and lacking any other Hebrew or versional evidence it is probable that this is an interpretation to explain the mitigation of what appears as a prophecy of utter annihilation. There have been other cases in Jeremiah where a universal affirmation (either positive or negative) has been modified in the verses that follow. The verb in the second line \u05ea\u05bc\u05b4\u05d1\u05b0\u05d8\u05b8\u05d7\u05d5\u05bc (tivtakhu) is highly unusual; it is a second masculine plural form with a feminine plural subject. The form is explained in GKC 127-28 \u00a747.k and 160-61 \u00a760.a, n. 1 as a pausal substitution for the normal form \u05ea\u05bc\u05b4\u05d1\u05b0\u05d8\u05b7\u05d7\u05b0\u05e0\u05b8\u05d4 (tivtakhnah) and a similar form in Ezek 37:7 cited as a parallel."}, {"pk": 2844863, "translation": "NET", "book": 24, "chapter": 49, "verse": 12, "text": "For the LORD says, \u201cIf even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath.", "comment": "tn The words \u201cof my wrath\u201d after \u201ccup\u201d in the first line and \u201cfrom the cup of my wrath\u201d in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.sn The reference here is to the cup of God\u2019s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15\u201329. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on 49:7."}, {"pk": 2844864, "translation": "NET", "book": 24, "chapter": 49, "verse": 13, "text": "For I solemnly swear,\u201d says the LORD, \u201cthat Bozrah will become a pile of ruins. It will become an object of horror and ridicule, an example to be used in curses. All the towns around it will lie in ruins forever.\u201d", "comment": "tn See the study note on 24:9 for the rendering of this term.
sn Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1; Jer 49:22). The reference to \u201cits towns\u201d (translated here \u201call the towns around it\u201d) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12).
tn Heb \u201cI swear by myself.\u201d See 22:5 and the study note there."}, {"pk": 2844865, "translation": "NET", "book": 24, "chapter": 49, "verse": 14, "text": "I said, \u201cI have heard a message from the LORD. A messenger has been sent among the nations to say, \u2018Gather your armies and march out against her! Prepare to do battle with her!\u2019\u201d", "comment": "tn Heb \u201cRise up for battle.\u201d The idea \u201cagainst her\u201d is implicit from the context and has been supplied in the translation for clarity.
tn The words \u201cI said\u201d are not in the text but it is generally agreed that the words that follow are Jeremiah\u2019s. These words are supplied in the translation to make clear that the speaker has shifted from the Lord to Jeremiah."}, {"pk": 2844866, "translation": "NET", "book": 24, "chapter": 49, "verse": 15, "text": "The LORD says to Edom, \u201cI will certainly make you small among nations. I will make you despised by all humankind.", "comment": "tn The words \u201cThe Lord says to Edom\u201d are not in the text. They have been supplied in the translation to mark the shift from the address of the messenger summoning the nations to prepare to do battle against Edom. The Lord is clearly the speaker (see the end of v. 16) and Edom is clearly the addressee. Such sudden shifts are common in Hebrew poetry, particularly Hebrew prophecy, but are extremely disruptive to a modern reader trying to follow the argument of a passage. TEV adds \u201cThe Lord said\u201d and then retains third person throughout. CEV puts all of vv. 14\u201316 in the second person and uses indirect discourse in v. 15."}, {"pk": 2844867, "translation": "NET", "book": 24, "chapter": 49, "verse": 16, "text": "The terror you inspire in others and the arrogance of your heart have deceived you. You may make your home in the clefts of the rocks; you may occupy the highest places in the hills. But even if you made your home where the eagles nest, I would bring you down from there,\u201d says the LORD.", "comment": "tn The meaning of this Hebrew word (\u05ea\u05bc\u05b4\u05e4\u05b0\u05dc\u05b6\u05e6\u05b6\u05ea, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (\u05de\u05b4\u05e4\u05b0\u05dc\u05b6\u05e6\u05b6\u05ea, mifletset) that refers to \u201chorror\u201d or \u201cshuddering\u201d used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (\u05d4\u05b4\u05e9\u05c1\u05bc\u05b4\u05d9\u05d0 \u05d0\u05b9\u05ea\u05b8\u05da\u05b0, hishi\u2019 \u2019otakh) is in error for \u05d4\u05b4\u05e9\u05c1\u05bc\u05b4\u05d9\u05d0\u05b8\u05ea\u05b8\u05da\u05b0 (hishi\u2019atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 [WBC], 327, n. 16.a).
tn The Hebrew text of the first four lines reads: \u201cYour terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.\u201d The sentence is broken up and restructured to better conform with English style."}, {"pk": 2844868, "translation": "NET", "book": 24, "chapter": 49, "verse": 17, "text": "\u201cEdom will become an object of horror. All who pass by it will be filled with horror; they will hiss out their scorn because of all the disasters that have happened to it.", "comment": "sn This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (\u201chiss out their scorn\u201d and \u201call the disasters that have happened to it\u201d) see the notes on that verse."}, {"pk": 2844869, "translation": "NET", "book": 24, "chapter": 49, "verse": 18, "text": "Edom will be destroyed like Sodom and Gomorrah and the towns that were around them. No one will live there. No human being will settle in it,\u201d says the LORD."}, {"pk": 2844870, "translation": "NET", "book": 24, "chapter": 49, "verse": 19, "text": "\u201cA lion coming up from the thick undergrowth along the Jordan scatters the sheep in the pastureland around it. So too I will chase the Edomites off their land. Then I will appoint over it whomever I choose. For there is no one like me, and there is no one who can call me to account. There is no ruler who can stand up against me.", "comment": "tn \u201cThe pasture-ground on the everflowing river\u201d according to KBL 42 s.v. I \u05d0\u05b5\u05d9\u05ea\u05b8\u05df 1. The \u201ceverflowing river\u201d refers to the Jordan.
tn The word \u201cshepherd\u201d (\u05e8\u05b9\u05e2\u05b6\u05d4, ro\u2019eh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I \u05e8\u05b8\u05e2\u05b8\u05d4 Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).
tn The interrogative \u05de\u05b4\u05d9 (mi) is rendered \u201cthere is no one\u201d in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer \u201cno one\u201d or \u201cnone\u201d and is according to BDB 566 s.v. \u05de\u05b4\u05d9 f(c) equivalent to a rhetorical negative.
tn For the meaning of this verb in the sense of \u201carraign\u201d or \u201ccall before the bar of justice\u201d compare Job 9:19 and see BDB 417 s.v. \u05d9\u05b8\u05e2\u05b7\u05d3 Hiph.
tn For the use of the interrogative \u05de\u05b4\u05d9 (mi) in the sense of \u201cwhoever\u201d and functioning like an adjective see BDB 567 s.v. \u05de\u05b4\u05d9 g and compare the usage in Prov 9:4, 16.
tn Heb \u201cBehold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading \u05db\u05bc\u05b5\u05df (ken) for \u05db\u05bc\u05b4\u05d9 (ki); or \u201cindeed\u201d (reading \u05db\u05bc\u05b4\u05d9 as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].\u201d The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form \u05d0\u05b7\u05e8\u05b0\u05d2\u05bc\u05b4\u05d9\u05e2\u05b8\u05d4 (\u2019argi\u2019ah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 \u00a7120.g).
tn See the study note on Jer 12:5 for the rendering of this term."}, {"pk": 2844871, "translation": "NET", "book": 24, "chapter": 49, "verse": 20, "text": "So listen to what I, the LORD, have planned against Edom, what I intend to do to the people who live in Teman. Their little ones will be dragged off. I will completely destroy their land because of what they have done.", "comment": "sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. \u201cThe people of Teman\u201d is thus equivalent to all the people of Edom.
tn Heb \u201cThey will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.\u201d The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by \u05d0\u05b4\u05dd \u05dc\u05b9\u05d0 [\u2019im lo\u2019; cf. BDB 50 s.v. \u05d0\u05b4\u05dd 1.b(2)]). The subject of the verb \u201cthey will drag them off\u201d is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 \u00a7144.g). The subject of the last line is the Lord which has been rendered in the first person for stylistic reasons (see the translator\u2019s note on the beginning of the verse).
tn Heb \u201cTherefore listen to the plan of the Lord which he has planned against Edom, and the purposes which he has purposed against\u2026\u201d The first person has again been adopted in the translation to avoid the shift from the first person address in v. 19 to the third person in v. 20, a shift that is common in Hebrew poetry, particularly Hebrew prophecy, but which is not common in contemporary English literature."}, {"pk": 2844872, "translation": "NET", "book": 24, "chapter": 49, "verse": 21, "text": "The people of the earth will quake when they hear of their downfall. Their cries of anguish will be heard all the way to the Gulf of Aqaba.", "comment": "tn Heb \u201cThe earth will quake when at the sound of their downfall.\u201d However, as in many other places \u201cearth\u201d stands here metonymically for the inhabitants or people of the earth (see E. W. Bullinger, Figures of Speech, 578-79, and compare usage in 2 Sam 15:23; Ps 66:4).
tn Heb \u201cthe Red Sea,\u201d of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26."}, {"pk": 2844873, "translation": "NET", "book": 24, "chapter": 49, "verse": 22, "text": "Look! Like an eagle with outspread wings, a nation will soar up and swoop down on Bozrah. At that time the soldiers of Edom will be as fearful as a woman in labor.\u201d", "comment": "sn Compare Jer 48:40\u201341 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom."}, {"pk": 2844874, "translation": "NET", "book": 24, "chapter": 49, "verse": 23, "text": "The LORD spoke about Damascus. \u201cThe people of Hamath and Arpad will be dismayed because they have heard bad news. Their courage will melt away because of worry. Their hearts will not be able to rest.", "comment": "sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732 b.c. At various times it was allied with the Aramean state of Hamath which was further north. Contingents from these Aramean states were involved in harassing Judah and Jerusalem in 598 b.c. when Jehoiakim rebelled (2 Kgs 24:2) but little is heard about them in the rest of the book of Jeremiah or in the history of this period.
tc The meaning of this verse is very uncertain. The Hebrew text apparently reads \u201cHamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.\u201d Many commentaries and English versions redivide the verse and read \u201clike the sea\u201d for \u201cin the sea\u201d (\u05db\u05bc\u05b7\u05d9\u05bc\u05b8\u05dd [kayyam] for \u05d1\u05bc\u05b7\u05d9\u05bc\u05b8\u05dd [bayyam]) and read the feminine singular noun \u05d3\u05bc\u05b0\u05d0\u05b8\u05d2\u05b8\u05d4 (d\u00ff\u2019agam) as though it were the third masculine plural verb \u05d3\u05bc\u05b8\u05d0\u05b2\u05d2\u05d5\u05bc (da\u2019agu): \u201cThey are troubled like the sea.\u201d The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading \u05e0\u05b8\u05de\u05b9\u05d2 \u05dc\u05b4\u05d1\u05bc\u05b8\u05dd \u05de\u05b4\u05d3\u05bc\u05b0\u05d0\u05b8\u05d2\u05b8\u05d4 (namog libbam midd\u00ff\u2019agah) instead of \u05e0\u05b8\u05de\u05b9\u05d2\u05d5\u05bc \u05d1\u05bc\u05b7\u05d9\u05bc\u05b8\u05dd \u05d3\u05bc\u05b0\u05d0\u05b8\u05d2\u05b8\u05d4 (namogu bayyam d\u00ff\u2019agah). The translation also involves a double reading of \u201cheart,\u201d for the sake of English style, once in the sense of courage (BDB 525 s.v. \u05dc\u05b5\u05d1 10) because that is the nuance that best fits \u201cmelts\u201d in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.
tn The words \u201cThe Lord spoke\u201d and \u201che said\u201d are not in the text. There is only a title here: \u201cConcerning Damascus.\u201d However, something needs to be supplied to show that these are the Lord\u2019s words of judgment (cf. v. 26 \u201coracle of the Lord\u201d and the \u201cI\u201d in v. 27). These words have been supplied in the translation for clarity and consistency with the introduction to the other judgment speeches.
tn Heb \u201cHamath and Arpad.\u201d There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words \u201cpeople of\u201d both here and in v. 24. The verbs in vv. 23\u201325 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26\u201327 which begin with a \u201ctherefore.\u201dsn Hamath was a city on the Orontes River about 110 miles (183 km) north of Damascus. Arpad was a city that was 95 miles (158 km) farther north from there. These two cities were in the path of the northern descent of the kings of Assyria and Babylonia and had been conquered earlier under the Assyrian kings (Isa 10:9; 36:19; 37:13). The apparent reference here is to their terror and loss of courage when they hear the news that Nebuchadnezzar\u2019s armies are on the move toward them and Damascus. They would have been in the path of Nebuchadnezzar as he chased Necho south after the battle of Carchemish."}, {"pk": 2844875, "translation": "NET", "book": 24, "chapter": 49, "verse": 24, "text": "The people of Damascus will lose heart and turn to flee. Panic will grip them. Pain and anguish will seize them like a woman in labor."}, {"pk": 2844876, "translation": "NET", "book": 24, "chapter": 49, "verse": 25, "text": "How deserted will that once-famous city be, that city that was once filled with joy!", "comment": "tn Heb \u201ccity of joy.\u201d
tn Heb \u201ccity of praise.\u201d
tc Or \u201cWhy has that famous city not been abandoned, that city I once took delight in?\u201d The translation follows the majority of modern commentaries in understanding \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d) before \u201cabandoned\u201d as a misunderstanding of the emphatic \u05dc (lamed; so J. A. Thompson, Jeremiah [NICOT], 723, n. 3, and J. Bright, Jeremiah [AB], 333, n. c; see also IBHS 211-12 \u00a711.2.10i and HALOT 485-86 s.v. II \u05dc\u05b0 for the phenomenon). The particle is missing from the Vulgate. The translation also follows the versions in omitting the suffix on the word \u201cjoy\u201d that is found in the Hebrew text (see BHS note b for a listing of the versions). This gives a better connection with the preceding and the following verse than the alternate translation."}, {"pk": 2844877, "translation": "NET", "book": 24, "chapter": 49, "verse": 26, "text": "For her young men will fall in her city squares. All her soldiers will be destroyed at that time,\u201d says the LORD who rules over all.", "comment": "tn Heb \u201cOracle of Yahweh of armies.\u201d For this title for God see the study note on 2:19."}, {"pk": 2844878, "translation": "NET", "book": 24, "chapter": 49, "verse": 27, "text": "\u201cI will set fire to the walls of Damascus; it will burn up the palaces of Ben Hadad.\u201d", "comment": "sn Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900 b.c. (cf. 1 Kgs 15:18\u201320), one a little later during the time of Omri and Ahab around 850 (1 Kgs 20), and one during the time of Jehoash about 800 (2 Kgs 13:24\u201325)."}, {"pk": 2844879, "translation": "NET", "book": 24, "chapter": 49, "verse": 28, "text": "The LORD spoke about Kedar and the kingdoms of Hazor that King Nebuchadnezzar of Babylon conquered. \u201cArmy of Babylon, go and attack Kedar. Lay waste those who live in the eastern desert.", "comment": "tn The words \u201cArmy of Babylon\u201d are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.
sn Hazor. Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33. They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.
sn Heb \u201cthe children of the east.\u201d Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.
sn Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael (Gen 25:13). They are associated here with the people who live in the eastern desert (Heb \u201cthe children of the east\u201d; \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9\u05be\u05e7\u05b6\u05d3\u05b6\u05dd, b\u00ffne-qedem). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders (Isa 60:7) who lived in tents (Ps 120:5) and unwalled villages (Isa 42:11). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599 b.c."}, {"pk": 2844880, "translation": "NET", "book": 24, "chapter": 49, "verse": 29, "text": "Their tents and their flocks will be taken away. Their tent curtains, equipment, and camels will be carried off. People will shout to them, \u2018Terror is all around you!\u2019\u201d", "comment": "tn Or \u201cLet their tents\u2026be taken\u2026.Let their tent\u2026be carried\u2026. Let people shout\u2026.\u201d
sn This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Egyptians at Carchemish (46:5), and here the Kedarites."}, {"pk": 2844881, "translation": "NET", "book": 24, "chapter": 49, "verse": 30, "text": "The LORD says, \u201cFlee quickly, you who live in Hazor. Take up refuge in remote places. For King Nebuchadnezzar of Babylon has laid out plans to attack you. He has formed his strategy on how to defeat you.\u201d", "comment": "tn Heb \u201cOracle of the Lord.\u201d
map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1.
tn Heb \u201cMake deep to dwell.\u201d See Jer 49:8 and the translator\u2019s note there. The use of this same phrase here argues against the alternative there of going down from a height and going back home.
tn Heb \u201chas counseled a counsel against you, has planned a plan against you.\u201d"}, {"pk": 2844882, "translation": "NET", "book": 24, "chapter": 49, "verse": 31, "text": "The LORD says, \u201cArmy of Babylon, go and attack a nation that lives in peace and security. They have no gates or walls to protect them. They live all alone.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cno gates and no bar,\u201d i.e., \u201cthat lives securely without gates or bars.\u201d The phrase is used by the figure of species for genus (synecdoche) to refer to the fact that they have no defenses, i.e., no walls, gates, or bars on the gates. The figure has been interpreted in the translation for the benefit of the average reader.
tn The words \u201cArmy of Babylon\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity."}, {"pk": 2844883, "translation": "NET", "book": 24, "chapter": 49, "verse": 32, "text": "Their camels will be taken as plunder. Their vast herds will be taken as spoil. I will scatter to the four winds those desert peoples who cut their hair short at the temples. I will bring disaster against them from every direction,\u201d says the LORD.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn See the translator\u2019s note at Jer 9:26 and compare the usage in 9:26 and 25:23."}, {"pk": 2844884, "translation": "NET", "book": 24, "chapter": 49, "verse": 33, "text": "\u201cHazor will become a permanent wasteland, a place where only jackals live. No one will live there. No human being will settle in it.\u201d", "comment": "sn Compare Jer 9:11.
sn Compare Jer 49:18 and 50:40 where the same thing is said about Edom and Babylon."}, {"pk": 2844885, "translation": "NET", "book": 24, "chapter": 49, "verse": 34, "text": "Early in the reign of King Zedekiah of Judah, the LORD spoke to the prophet Jeremiah about Elam.", "comment": "tn Heb \u201cThat which came [as] the word of the Lord to Jeremiah the prophet about the Elam.\u201d See the translator\u2019s note on 14:1 for the construction here and compare also 46:1; 47:1; 50:1.sn Elam was a country on the eastern side of the Tigris River in what is now southwestern Iran. Its capital city was Susa. It was destroyed in 640 b.c. by Ashurbanipal after a long period of conflict with the Assyrian kings. It appears from Babylonian records to have regained its independence shortly thereafter, perhaps as early as 625 b.c., and was involved in the fall of Assyria in 612 b.c. If the date refers to the first year of Zedekiah\u2019s rule (597 b.c.), this prophecy appears to be later than the previous ones (cf. the study notes on 46:2 and 47:1).
tn Or \u201cIn the beginning of the reign.\u201d For a discussion of the usage of the terms here see the translator\u2019s note on 28:1. If this refers to the accession year the dating would be 598/97 b.c."}, {"pk": 2844886, "translation": "NET", "book": 24, "chapter": 49, "verse": 35, "text": "The LORD who rules over all said, \u201cI will kill all the archers of Elam, who are the chief source of her military might.", "comment": "tn Heb \u201cI will break the bow of Elam, the chief source of their might.\u201d The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the \u201cbow\u201d here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military."}, {"pk": 2844887, "translation": "NET", "book": 24, "chapter": 49, "verse": 36, "text": "I will cause enemies to blow through Elam from every direction like the winds blowing in from the four quarters of heaven. I will scatter the people of Elam to the four winds. There will not be any nation where the refugees of Elam will not go.", "comment": "tn Or more simply, \u201cI will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won\u2019t be any nation / where the refugees of Elam will not go.\u201d Or more literally, \u201cI will bring the four winds against Elam / from the four quarters of heaven. / I will scatter\u2026.\u201d However, the winds are not to be understood literally here. God isn\u2019t going to \u201cblow the Elamites\u201d out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point."}, {"pk": 2844888, "translation": "NET", "book": 24, "chapter": 49, "verse": 37, "text": "I will make the people of Elam terrified of their enemies, who are seeking to kill them. I will vent my fierce anger and bring disaster upon them,\u201d says the LORD. \u201cI will send armies chasing after them until I have completely destroyed them.", "comment": "tn Heb \u201cI will send the sword after them.\u201d
tn Heb \u201cI will bring disaster upon them, even my fierce anger.\u201d
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844889, "translation": "NET", "book": 24, "chapter": 49, "verse": 38, "text": "I will establish my sovereignty over Elam. I will destroy their king and their leaders,\u201d says the LORD.", "comment": "tn Heb \u201cI will destroy king and leaders from there.\u201d
tn Heb \u201cOracle of the Lord.\u201d
tn Or \u201cI will sit in judgment over Elam\u201d; Heb \u201cI will set up my throne in Elam.\u201d Commentators are divided over whether this refers to a king sitting in judgment over his captured enemies or whether it refers to formally establishing his rule over the country. Those who argue for the former idea point to the supposed parallels in 1:15 (which the present translation understands not to refer to this but to setting up siege) and 43:8\u201313. The parallelism in the verse here, however, argues that it refers to the Lord taking over the reins of government by destroying their former leaders."}, {"pk": 2844890, "translation": "NET", "book": 24, "chapter": 49, "verse": 39, "text": "\u201cYet in days to come I will reverse Elam\u2019s ill fortune.\u201d says the LORD.", "comment": "tn See Jer 29:14; 30:3 and the translator\u2019s note on 29:14 for the idiom used here.sn See a similar note on the reversal of Moab\u2019s fortunes in Jer 48:47 and compare also 46:26 for a future restoration of Egypt.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844891, "translation": "NET", "book": 24, "chapter": 50, "verse": 1, "text": "The LORD spoke concerning Babylon and the land of Babylonia through the prophet Jeremiah.", "comment": "tn Heb \u201cThe word which the Lord spoke concerning Babylon, concerning the land of the Chaldeans by the hand of Jeremiah the prophet.\u201d
tn Heb \u201cthe land of the Chaldeans.\u201d See the study note on 21:4 for explanation."}, {"pk": 2844892, "translation": "NET", "book": 24, "chapter": 50, "verse": 2, "text": "\u201cAnnounce the news among the nations! Proclaim it! Signal for people to pay attention! Declare the news! Do not hide it! Say: \u2018Babylon will be captured. Bel will be put to shame. Marduk will be dismayed. Babylon\u2019s idols will be put to shame. Her disgusting images will be dismayed.", "comment": "tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.sn This refers to the fact that the idols that the Babylonians worshiped will not be able to protect them, but will instead be carried off into exile with the Babylonians themselves (cf. Isa 46:1\u20132).
tn The Hebrew word used here (\u05d2\u05bc\u05b4\u05dc\u05bc\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to \u201cdung pellets\u201d (cf. KBL 183 s.v. \u05d2\u05b4\u05dc\u05bc\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd). It is only one of several terms used in this way, such as \u201cworthless things\u201d (\u05d0\u05b7\u05dc\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd, \u2019alilim), \u201cvanities,\u201d or \u201cempty winds\u201d (\u05d4\u05b2\u05d1\u05b8\u05dc\u05b4\u05d9\u05dd, havalim).
sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon\u2019s power it became a title that was applied to Marduk who was Babylon\u2019s chief deity. As a title it means \u201cLord.\u201d Here it is a poetical parallel reference to Marduk mentioned in the next line.
tn Heb \u201cRaise a signal flag.\u201d
tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news."}, {"pk": 2844893, "translation": "NET", "book": 24, "chapter": 50, "verse": 3, "text": "For a nation from the north will attack Babylon. It will lay her land waste. People and animals will flee out of it. No one will inhabit it.\u2019", "comment": "sn A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539 b.c. had conquered all the nations to the north, the northwest, and the northeast of Babylon forming a vast empire to the north and east of Babylon. Contingents of these many nations were included in her army and reference is made to them in 50:9 and 51:27\u201328. There is also some irony involved here because the \u201cenemy from the north\u201d referred to so often in Jeremiah (cf. 1:14; 4:6; 6:1) has been identified with Babylon (cf. 25:9). Here in a kind of talionic justice Judah\u2019s nemesis from the north will be attacked and devastated by an enemy from the north."}, {"pk": 2844894, "translation": "NET", "book": 24, "chapter": 50, "verse": 4, "text": "\u201cWhen that time comes,\u201d says the LORD, \u201cthe people of Israel and Judah will return to the land together. They will come back with tears of repentance as they seek the LORD their God.", "comment": "tn Heb \u201coracle of the Lord.\u201d
tn Heb \u201cand the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the Lord their God.\u201d The concept of \u201cseeking\u201d the Lord often has to do with seeking the Lord in worship (by sacrifice [Hos 5:6; 2 Chr 11:16]; prayer [Zech 8:21, 22; 2 Sam 12:16; Isa 65:1; 2 Chr 15:4]). In Hos 7:10 it is in parallel with returning to the Lord. In Ps 69:6 it is in parallel with hoping in or trusting in the Lord. Perhaps the most helpful parallels here, however, are Hos 3:5 (in comparison with Jer 30:9) and 2 Chr 15:15 where it is in the context of a covenant commitment to be loyal to the Lord which is similar to the context here (see the next verse). The translation is admittedly paraphrastic but \u201cseeking the Lord\u201d does not mean here looking for God as though he were merely a person to be found."}, {"pk": 2844895, "translation": "NET", "book": 24, "chapter": 50, "verse": 5, "text": "They will ask the way to Zion; they will turn their faces toward it. They will come and bind themselves to the LORD in a lasting covenant that will never be forgotten.", "comment": "tc The translation here assumes that the Hebrew \u05d1\u05bc\u05b9\u05d0\u05d5\u05bc (bo\u2019u; a Qal imperative masculine plural) should be read \u05d1\u05bc\u05b8\u05d0\u05d5\u05bc (ba\u2019u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
sn See Jer 32:40 and the study note there for the nature of this lasting agreement."}, {"pk": 2844896, "translation": "NET", "book": 24, "chapter": 50, "verse": 6, "text": "\u201cMy people have been lost sheep. Their shepherds have allow them to go astray. They have wandered around in the mountains. They have roamed from one mountain and hill to another. They have forgotten their resting place.", "comment": "sn The shepherds are the priests, prophets, and leaders who have led Israel into idolatry (2:8).
sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20, 3:2)."}, {"pk": 2844897, "translation": "NET", "book": 24, "chapter": 50, "verse": 7, "text": "All who encountered them devoured them. Their enemies who did this said, \u2018We are not liable for punishment! For those people have sinned against the LORD, their true pasture. They have sinned against the LORD in whom their ancestors trusted.\u2019", "comment": "tn This same Hebrew phrase \u201cthe habitation of righteousness\u201d is found in Jer 31:23 in relation to Jerusalem in the future as \u201cthe place where righteousness dwells.\u201d Here, however, it refers to the same entity as \u201ctheir resting place\u201d in v. 6 and means \u201ctrue pasture.\u201d For the meaning of \u201cpasture\u201d for the word \u05e0\u05b8\u05d5\u05b6\u05d4 (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with \u201cresting place\u201d for the flocks. For the meaning of \u201ctrue\u201d for \u05e6\u05b6\u05d3\u05b6\u05e7 (tsedeq) see BDB 841 s.v. \u05e6\u05b6\u05d3\u05b6\u05e7 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God\u2019s Word.
tn Heb \u201cfathers.\u201d
sn These two verses appear to be a poetical summary of the argument of Jer 2 where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God (2:3), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the Lord and thus deserve their fate."}, {"pk": 2844898, "translation": "NET", "book": 24, "chapter": 50, "verse": 8, "text": "\u201cPeople of Judah, get out of Babylon quickly! Leave the land of Babylonia! Be the first to depart! Be like the male goats that lead the herd.", "comment": "tn The words \u201cPeople of Judah\u201d are not in the Hebrew text but are implicit from the context. They have been supplied in the translation to clarify the subject of the address.
tn The words \u201cBe the first to leave\u201d are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity.
tn Heb \u201cthe land of the Chaldeans.\u201d See the study note on 21:4 for explanation."}, {"pk": 2844899, "translation": "NET", "book": 24, "chapter": 50, "verse": 9, "text": "For I will rouse into action and bring against Babylon a host of mighty nations from the land of the north. They will set up their battle lines against her. They will come from the north and capture her. Their arrows will be like a skilled soldier who does not return from the battle empty-handed.", "comment": "sn Some of these are named in Jer 51:27\u201328.
tn Or more freely, \u201cTheir arrows will be as successful at hitting their mark // as a skilled soldier always returns from battle with plunder.\u201dsn I.e., none of the arrows misses its mark.
tc Read Heb \u05b8\u05b7\u05de\u05e9\u05c2\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (moskil) with a number of Hebrew mss and some of the versions in place of \u05de\u05b7\u05e9\u05c1\u05b0\u05db\u05bc\u05b4\u05d9\u05dc (mashkil, \u201cone who kills children\u201d) with the majority of Hebrew mss and some of the versions. See BHS note d for the details.
tn Heb \u201cShe will be captured from there (i.e., from the north).\u201d"}, {"pk": 2844900, "translation": "NET", "book": 24, "chapter": 50, "verse": 10, "text": "Babylonia will be plundered. Those who plunder it will take all they want,\u201d says the LORD.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cThe land of the Chaldeans.\u201d See the study note on 21:4 for explanation."}, {"pk": 2844901, "translation": "NET", "book": 24, "chapter": 50, "verse": 11, "text": "\u201cPeople of Babylonia, you plundered my people. That made you happy and glad. You frolic about like calves in a pasture. Your joyous sounds are like the neighs of a stallion.", "comment": "tn The words \u201cPeople of Babylonia\u201d are not in the text but they are implicit in the reference in the next verse to \u201cyour mother\u201d which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of \u201cyou\u201d and have been added for clarity.
tn Heb \u201cThough you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother\u2026\u201d The particle \u05db\u05bc\u05b4\u05d9 (ki) introduces a concessive protasis according to BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., \u201cbecause\u2026\u201d The translation here will reflect the concessive by beginning the next verse with \u201cBut.\u201d The long protasis has been broken up and restructured to better conform with contemporary English style.
tn Or \u201cmy land.\u201d The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).
tc Reading \u05db\u05bc\u05b0\u05e2\u05b6\u05d2\u05b0\u05dc\u05b5\u05d9 \u05d3\u05b6\u05e9\u05c1\u05b6\u05d0 (k\u00ff\u2019egle deshe\u2019) or \u05db\u05bc\u05b0\u05e2\u05b5\u05d2\u05b6\u05dc \u05d1\u05bc\u05b7\u05d3\u05bc\u05b6\u05e9\u05c1\u05b6\u05d0 (k\u00ff\u2019egel baddeshe\u2019) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text \u05db\u05bc\u05b0\u05e2\u05b6\u05d2\u05b0\u05dc\u05b8\u05d4 \u05d3\u05b8\u05e9\u05c1\u05b8\u05d4 (k\u00ff\u2019eglah dashah, \u201clike a heifer treading out the grain\u201d) which does not fit the verb (\u05e4\u05bc\u05d5\u05bc\u05e9\u05c1 [push] = \u201cspring about\u201d [BDB 807 s.v. I \u05e4\u05bc\u05d5\u05bc\u05e9\u05c1] or \u201cpaw the ground\u201d [KBL 756 s.v. \u05e4\u05bc\u05d5\u05bc\u05e9\u05c1] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers."}, {"pk": 2844902, "translation": "NET", "book": 24, "chapter": 50, "verse": 12, "text": "But Babylonia will be put to great shame. The land where you were born will be disgraced. Indeed, Babylonia will become the least important of all nations. It will become a dry and barren desert.", "comment": "tn Heb \u201cBehold.\u201d For the use of this particle see the translator\u2019s note on 1:6.
tn Heb \u201cYour mother will be utterly shamed, the one who gave you birth\u2026\u201d The word \u201cmother\u201d and the parallel term \u201cthe one who gave you birth\u201d are used metaphorically for the land of Babylonia. For the figure compare the usage in Isa 50:1 (Judah) and Hos 2:2, 5 (2:4, 7 HT) and see BDB 52 s.v. \u05d0\u05b5\u05dd 2 and 408 s.v. \u05d9\u05b8\u05dc\u05b7\u05d3 Qal.2.c."}, {"pk": 2844903, "translation": "NET", "book": 24, "chapter": 50, "verse": 13, "text": "After I vent my wrath on it Babylon will be uninhabited. It will be totally desolate. All who pass by will be filled with horror and will hiss out their scorn because of all the disasters that have happened to it.", "comment": "sn Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8.
tn Heb \u201cFrom [or Because of] the wrath of the Lord it will be uninhabited.\u201d The causal connection is spelled out more clearly and actively and the first person has been used because the speaker is the Lord. The referent \u201cit\u201d has been spelled out clearly from the later occurrence in the verse, \u201call who pass by Babylon.\u201d"}, {"pk": 2844904, "translation": "NET", "book": 24, "chapter": 50, "verse": 14, "text": "\u201cTake up your battle positions all around Babylon, all you soldiers who are armed with bows. Shoot all your arrows at her! Do not hold any back! For she has sinned against the LORD.", "comment": "tn Heb \u201cShoot at her! Don\u2019t save any arrows!\u201d
tc The verb here should probably be read as a Qal imperative \u05d9\u05b0\u05e8\u05d5\u05bc (y\u00ffru) from \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah) with a few Hebrew mss rather than a Qal imperative \u05d9\u05b0\u05d3\u05d5\u05bc (yidu) from \u05d9\u05b8\u05d3\u05b8\u05d4 (yadah) with the majority of Hebrew mss. The verb \u05d9\u05b8\u05d3\u05b8\u05d4 (yadah) does not otherwise occur in the Qal and only elsewhere in the Piel with a meaning \u201ccast\u201d (cf. KBL 363 s.v. I \u05d9\u05b8\u05d3\u05b8\u05d4). The verb \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah) is common in both the Qal and the Hiphil with the meaning of shooting arrows (cf. BDB 435 s.v. \u05d9\u05b8\u05e8\u05b8\u05d4 Qal.3 and Hiph.2). The confusion between \u05d3 (dalet) and \u05e8 (resh) is very common.
tn Heb \u201call you who draw the bow.\u201d"}, {"pk": 2844905, "translation": "NET", "book": 24, "chapter": 50, "verse": 15, "text": "Shout the battle cry from all around the city. She will throw up her hands in surrender. Her towers will fall. Her walls will be torn down. Because I, the LORD, am wreaking revenge, take out your vengeance on her! Do to her as she has done!", "comment": "tn Heb \u201cBecause it is the Lord\u2019s vengeance.\u201d The first person has again been used because the Lord is the speaker and the nominal expression has been turned into a verbal one more in keeping with contemporary English style.
tn Heb \u201cShe has given her hand.\u201d For the idiom here involving submission/surrender see BDB 680 s.v. \u05e0\u05b8\u05ea\u05b7\u05df Qal.1.z and compare the usage in 1 Chr 29:24; 2 Chr 30:8. For a different interpretation, however, see the rather complete discussion in G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 366) who see this as a reference to making a covenant. The verb in this line and the next two lines are all Hebrew perfects and most translators and commentaries see them as past. God\u2019s Word, however, treats them as prophetic perfects and translates them as future. This is more likely in the light of the imperatives both before and after.
tn The meaning of this word is uncertain. The definition here follows that of HALOT 91 s.v. \u05d0\u05b8\u05e9\u05c1\u05b0\u05d9\u05b8\u05d4, which defines it on the basis of an Akkadian word and treats it as a loanword."}, {"pk": 2844906, "translation": "NET", "book": 24, "chapter": 50, "verse": 16, "text": "Kill all the farmers who sow the seed in the land of Babylon. Kill all those who wield the sickle at harvest time. Let all the foreigners return to their own people. Let them hurry back to their own lands to escape destruction by that enemy army.", "comment": "tn Heb \u201cCut off the sower from Babylon, and the one who wields the sickle at harvest time.\u201d For the meaning \u201ckill\u201d for the root \u201ccut off\u201d see BDB 503 s.v. \u05db\u05bc\u05b8\u05e8\u05b7\u05ea Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil, cf. BDB 504 s.v. \u05db\u05bc\u05b8\u05e8\u05b7\u05ea Hiph, 2.b.
tn Heb \u201cBecause of [or out of fear of] the sword of the oppressor, let each of them turn toward his [own] people and each of them flee to his [own] country.\u201d Compare a similar expression in 46:16 where the reference was to the flight of the mercenaries. Here it refers most likely to foreigners who are counseled to leave Babylon before they are caught up in the destruction. Many of the commentaries and English versions render the verbs as futures but they are more likely third person commands (jussives). Compare the clear commands in v. 8 followed by essentially the same motivation. The \u201csword of the oppressor,\u201d of course, refers to death at the hands of soldiers wielding all kinds of weapons, chief of which has been a reference to the bow (v. 14)."}, {"pk": 2844907, "translation": "NET", "book": 24, "chapter": 50, "verse": 17, "text": "\u201cThe people of Israel are like scattered sheep which lions have chased away. First the king of Assyria devoured them. Now last of all King Nebuchadnezzar of Babylon has gnawed their bones.", "comment": "tn The verb used here only occurs this one time in the Hebrew Bible. It is a denominative from the Hebrew word for \u201cbones\u201d (\u05e2\u05b6\u05e6\u05b6\u05dd, \u2019etsem). BDB 1126 s.v. \u05e2\u05b6\u05b8\u05e6\u05b7\u05dd, denom Pi, define it as \u201cbreak his bones.\u201d HALOT 822 s.v. II \u05e2\u05b8\u05e6\u05b7\u05dd Pi defines it as \u201cgnaw on his bones.\u201dsn If the prophecies which are referred to in Jer 51:59\u201364 refer to all that is contained in Jer 50\u201351 (as some believe), this would have referred to the disasters of 605 b.c. and 598 b.c. and all the harassment that Israel experienced from Babylon up until the fourth year of Zedekiah (594 b.c.). If on the other hand, the prophecy related there refers to something less than this final form, the destruction of 587/6 b.c. could be referred to as well.
sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738 b.c. when Tiglath Pileser took Galilee and the Transjordanian territories and ending with the destruction and exile of the people of Samaria by Sargon in 722 b.c."}, {"pk": 2844908, "translation": "NET", "book": 24, "chapter": 50, "verse": 18, "text": "So I, the LORD God of Israel who rules over all, say: \u2018I will punish the king of Babylon and his land just as I punished the king of Assyria.", "comment": "tn Heb \u201cTherefore thus says Yahweh of armies, the God of Israel.\u201d The first person is again adopted because the Lord is speaking. For this title, \u201cYahweh of armies,\u201d compare 7:3 and the study note on 2:19."}, {"pk": 2844909, "translation": "NET", "book": 24, "chapter": 50, "verse": 19, "text": "But I will restore the flock of Israel to their own pasture. They will graze on Mount Carmel and the land of Bashan. They will eat until they are full on the hills of Ephraim and the land of Gilead.", "comment": "sn The metaphor of Israel as a flock of sheep (v. 17) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722 b.c. All of these places were known for their fertility, for their woods and their pastures. The hills (hill country) of Ephraim formed the center of Northern Israel. Mount Carmel lies on the seacoast of the Mediterranean north and west of the hill country of Ephraim. Gilead formed the central part of Transjordan and was used to refer at times to the territory between the Yarmuk and Jabbok Rivers, at times to the territory between the Yarmuk and the Arnon Rivers, and at times for all of Israel in the Transjordan. Bashan refers to the territory north of Gilead.
tn Heb \u201ctheir soul [or hunger/appetite] will be satisfied.\u201d"}, {"pk": 2844910, "translation": "NET", "book": 24, "chapter": 50, "verse": 20, "text": "When that time comes, no guilt will be found in Israel. No sin will be found in Judah. For I will forgive those of them I have allowed to survive. I, the LORD, affirm it!\u2019\u201d", "comment": "tn Heb \u201cIn those days and at that time, oracle of the Lord, the iniquity [or guilt] of Israel will be sought but there will be none and the sins of Judah but they will not be found.\u201d The passive construction \u201cwill be sought\u201d raises the question of who is doing the seeking which is not really the main point. The translation has avoided this question by simply referring to the result which is the main point.
sn Compare Jer 31:34 and 33:8.
tn Heb \u201cOracle of the Lord.\u201d In this case it is necessary to place this in the first person because this is already in a quote whose speaker is identified as the Lord (v. 18)."}, {"pk": 2844911, "translation": "NET", "book": 24, "chapter": 50, "verse": 21, "text": "The LORD says, \u201cAttack the land of Merathaim and the people who live in Pekod! Pursue, kill, and completely destroy them! Do just as I have commanded you!", "comment": "sn Merathaim\u2026Pekod. It is generally agreed that the names of these two regions were chosen for their potential for wordplay. Merathaim probably refers to a region in southern Babylon near where the Tigris and Euphrates come together before they empty into the Persian Gulf. It was known for its briny waters. In Hebrew the word would mean \u201cdouble rebellion\u201d and would stand as an epithet for the land of Babylon as a whole. Pekod refers to an Aramean people who lived on the eastern bank of the lower Tigris River. They are mentioned often in Assyrian texts and are mentioned in Ezek 23:23 as allies of Babylon. In Hebrew the word would mean \u201cpunishment.\u201d As an epithet for the land of Babylon it would refer to the fact that Babylon was to be punished for her double rebellion against the Lord.
sn The commands in this verse and in vv. 26\u201327 are directed to the armies from the north who are referred to in v. 3 as \u201ca nation from the north\u201d and in v. 9 as a \u201chost of mighty nations from the land of the north.\u201d The addressee in this section shifts from one referent to another.
tn Heb \u201cDo according to all I have commanded you.\u201d
tn Heb \u201cSmite down and completely destroy after them.\u201d The word translated \u201ckill\u201d or \u201csmite down\u201d is a word of uncertain meaning and derivation. BDB 352 s.v. III \u05d7\u05b8\u05e8\u05b7\u05d1 relates it to an Aramaic word meaning \u201cattack, smite down.\u201d KBL 329-30 s.v. II \u05d7\u05b8\u05e8\u05b7\u05d1 sees it as a denominative from the word \u05d7\u05b6\u05e8\u05b6\u05d1 (kherev, \u201csword\u201d), a derivation which many modern commentaries accept and reflect in a translation \u201cput to the sword.\u201d KBL, however, gives \u201cto smite down; to slaughter\u201d which is roughly the equivalent of the meaning assigned to it in BDB. The word only occurs here and in v. 27 in the Qal and in 2 Kgs 3:23 in the Niphal where it means something like \u201cattacked one another, fought with one another.\u201d Many commentators question the validity of the word \u201cafter them\u201d (\u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd, \u2019akharehem) which occurs at the end of the line after \u201ccompletely destroy.\u201d The Targum reads \u201cthe last of them\u201d (\u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea\u05b8\u05dd, \u2019akharitam) which is graphically very close and accepted by some commentators. The present translation has chosen to represent \u201cafter them\u201d by a paraphrase at the beginning \u201cpursue them.\u201dsn For the concept underlying the words translated here \u201ccompletely destroy\u201d see the study note on Jer 25:9.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844912, "translation": "NET", "book": 24, "chapter": 50, "verse": 22, "text": "The noise of battle can be heard in the land of Babylonia. There is the sound of great destruction.", "comment": "tn The words \u201cof Babylonia\u201d are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.sn The verbs in vv. 22\u201325 are all descriptive of the present, but all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future, as has been done regularly in the present translation."}, {"pk": 2844913, "translation": "NET", "book": 24, "chapter": 50, "verse": 23, "text": "Babylon hammered the whole world to pieces. But see how that \u2018hammer\u2019 has been broken and shattered! See what an object of horror Babylon has become among the nations!", "comment": "tn Heb \u201cHow broken and shattered is the hammer of all the earth!\u201d The \u201chammer\u201d is a metaphor for Babylon who was God\u2019s war club to shatter the nations and destroy kingdoms just like Assyria is represented in Isa 10:5 as a rod and a war club. Some readers, however, might not pick up on the metaphor or identify the referent, so the translation has incorporated an identification of the metaphor and the referent within it. \u201cSee how\u201d and \u201cSee what\u201d are an attempt to capture the nuance of the Hebrew particle \u05d0\u05b5\u05d9\u05da\u05b0 (\u2019ekh) which here expresses an exclamation of satisfaction in a taunt song (cf. BDB 32 s.v. \u05d0\u05b5\u05d9\u05da\u05b0 2 and compare usage in Isa 14:4, 12; Jer 50:23)."}, {"pk": 2844914, "translation": "NET", "book": 24, "chapter": 50, "verse": 24, "text": "I set a trap for you, Babylon; you were caught before you knew it. You fought against me. So you were found and captured.", "comment": "tn Heb \u201cYou were found [or found out] and captured because you fought against the Lord.\u201d The same causal connection is maintained by the order of the translation but it puts more emphasis on the cause and connects it also more closely with the first half of the verse. The first person is used because the Lord is speaking of himself first in the first person \u201cI set\u201d and then in the third. The first person has been maintained throughout. Though it would be awkward, perhaps one could retain the reference to the Lord by translating, \u201cI, the Lord.\u201d"}, {"pk": 2844915, "translation": "NET", "book": 24, "chapter": 50, "verse": 25, "text": "I have opened up the place where my weapons are stored. I have brought out the weapons for carrying out my wrath. For I, the Lord GOD who rules over all, have work to carry out in the land of Babylonia.", "comment": "tn Heb \u201cthe Lord Yahweh of armies.\u201d For an explanation of this rendering and the significance of this title see the study note on 2:19.
tn Or \u201cI have opened up my armory.\u201d
tn Heb \u201cThe Lord has opened up his armory and has brought out the weapons of his wrath.\u201d The problem of the Lord referring to himself in the third person (or of the prophet speaking on his behalf) is again raised here and is again resolved by using the first person throughout. The construction \u201cweapons of my wrath\u201d would not convey any meaning to many readers so the significance has been spelled out in the translation.sn The weapons are the nations which God is bringing from the north against them. Reference has already been made in the study notes that Assyria is the \u201crod\u201d or \u201cwar club\u201d by which God vents his anger against Israel (Isa 10:5\u20136) and Babylon a hammer or war club with which he shatters the nations (Jer 50:23; 51:20). Now God will use other nations as weapons to execute his wrath against Babylon. For a similar idea see Isa 13:2\u20135 where reference is made to marshaling the nations against Babylon. Some of the nations that the Lord will marshal against Babylon are named in Jer 51:27\u201328.
tn The words \u201cof Babylonia\u201d are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.sn The verbs in vv. 22\u201325 are all descriptive of the present but, all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done."}, {"pk": 2844916, "translation": "NET", "book": 24, "chapter": 50, "verse": 26, "text": "Come from far away and attack Babylonia! Open up the places where she stores her grain! Pile her up in ruins! Destroy her completely! Do not leave anyone alive!", "comment": "sn Compare Jer 50:21 and see the study note on 25:9.
tn Heb \u201cCome against her from the end.\u201d There is a great deal of debate about the meaning of \u201cfrom the end\u201d (\u05de\u05b4\u05e7\u05bc\u05b5\u05e5, miqqets). Some follow the suggestion of F. Giesebrecht in BDB 892 s.v. \u05e7\u05b8\u05e6\u05b6\u05d4 3 and emend the text to \u05de\u05b4\u05e7\u05bc\u05b8\u05e6\u05b6\u05d4 (miqqatseh) on the basis of the presumed parallel in Jer 51:31 which is interpreted as \u201con all sides,\u201d i.e., \u201cfrom every quarter/side.\u201d However, the phrase does not mean that in Jer 51:31 but is used as it is elsewhere of \u201cfrom one end to another,\u201d i.e., in its entirety (so Gen 19:4). The only real parallel here is the use of the noun \u05e7\u05b5\u05e5 (qets) with a suffix in Isa 37:24 referring to the remotest part, hence something like from the end (of the earth), i.e., from a far away place. The referent \u201cher\u201d has been clarified here to refer to Babylonia in case someone might not see the connection between v. 25d and v. 26.
tn Heb \u201cDo not let there be to her a remnant.\u201d According to BDB 984 s.v. \u05e9\u05c1\u05b0\u05d0\u05b5\u05e8\u05b4\u05d9\u05ea this refers to the last remnant of people, i.e., there won\u2019t be any survivors. Compare the usage in Jer 11:23.
tn Heb \u201cPile her up like heaps.\u201d Many commentators understand the comparison to be to heaps of grain (compare usage of \u05e2\u05b2\u05e8\u05b5\u05de\u05b8\u05d4 (\u2019aremah) in Hag 2:16; Neh 13:15; Ruth 3:7). However, BDB 790 s.v. \u05e2\u05b2\u05e8\u05b5\u05de\u05b8\u05d4 is more likely correct that this refers to heaps of ruins (compare the usage in Neh 4:2 [3:34 HT])."}, {"pk": 2844917, "translation": "NET", "book": 24, "chapter": 50, "verse": 27, "text": "Kill all her soldiers! Let them be slaughtered! They are doomed, for their day of reckoning has come, the time for them to be punished.\u201d", "comment": "tn Heb \u201cLet them go down to the slaughter.\u201d
tn Or \u201cHow terrible it will be for them\u201d; Heb \u201cWoe to them.\u201d See the study note on 22:13 and compare the usage in 23:1; 48:1.
tn The words \u201cof reckoning\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity.
tn Heb \u201cKill all her young bulls.\u201d Commentators are almost universally agreed that the reference to \u201cyoung bulls\u201d is figurative here for the princes and warriors (cf. BDB 831 s.v. \u05e4\u05bc\u05b7\u05e8 2.f, which compares Isa 34:7 and Ezek 39:18). This is virtually certain because of the reference to the time coming for them to be punished; this would scarcely fit literal bulls. For the verb rendered \u201ckill\u201d here see the translator\u2019s note on v. 21."}, {"pk": 2844918, "translation": "NET", "book": 24, "chapter": 50, "verse": 28, "text": "Listen! Fugitives and refugees are coming from the land of Babylon. They are coming to Zion to declare there how the LORD our God is getting revenge, getting revenge for what they have done to his temple.", "comment": "tn Heb \u201cHark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the Lord our God, vengeance for his temple.\u201d For the meaning \u201cHark!\u201d for the noun \u05e7\u05d5\u05b9\u05dc (qol) see BDB 877 s.v. \u05e7\u05d5\u05b9\u05dc 1.f and compare the usage in Jer 10:22. The syntax is elliptical because there is no main verb. The present translation has supplied the verb \u201ccome\u201d as many other English versions have done. The translation also expands the genitival expression \u201cvengeance for his temple\u201d to explain what all the commentaries agree is involved.sn This verse appears to be a parenthetical exclamation of the prophet in the midst of his report of what the Lord said through him. He throws himself into the future and sees the fall of Babylon and hears the people reporting in Zion how God has destroyed Babylon to get revenge for the Babylonians destroying his temple. Jeremiah prophesied from 627 b.c. (see the study note on 1:2) until sometime after 586 b.c. after Jerusalem fell and he was taken to Egypt. The fall of Babylon occurred in 538 b.c. some fifty years later. However, Jeremiah had prophesied as early as the first year of Nebuchadnezzar\u2019s reign (605 b.c.; Jer 25:1) that many nations and great kings would come and subject Babylon, the instrument of God\u2019s wrath \u2013 his sword against the nations \u2013 to bondage (Jer 25:12\u201314)."}, {"pk": 2844919, "translation": "NET", "book": 24, "chapter": 50, "verse": 29, "text": "\u201cCall for archers to come against Babylon! Summon against her all who draw the bow! Set up camp all around the city! Do not allow anyone to escape! Pay her back for what she has done. Do to her what she has done to others. For she has proudly defied me, the Holy One of Israel.", "comment": "tn For this word see BDB 914 s.v. III \u05e8\u05b7\u05d1 and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to \u05e8\u05b9\u05d1\u05b4\u05d9\u05dd (rovim) as many commentators contend.
tn Heb \u201cfor she has acted insolently against the Lord.\u201d Once again there is the problem of the Lord speaking about himself in the third person (or the prophet dropping his identification with the Lord). As in several other places the present translation, along with several other modern English versions (TEV, CEV, NIrV), has substituted the first person to maintain consistency with the context.
sn The Holy One of Israel is a common title for the Lord in the book of Isaiah. It is applied to the Lord only here and in 51:5 in the book of Jeremiah. It is a figure where an attribute of a person is put as a title of a person (compare \u201cyour majesty\u201d for a king). It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them."}, {"pk": 2844920, "translation": "NET", "book": 24, "chapter": 50, "verse": 30, "text": "So her young men will fall in her city squares. All her soldiers will be destroyed at that time,\u201d says the LORD.", "comment": "tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844921, "translation": "NET", "book": 24, "chapter": 50, "verse": 31, "text": "\u201cListen! I am opposed to you, you proud city,\u201d says the Lord GOD who rules over all. \u201cIndeed, your day of reckoning has come, the time when I will punish you.", "comment": "tn Heb \u201cBehold, I am against you, proud one.\u201d The word \u201ccity\u201d is not in the text but it is generally agreed that the word is being used as a personification of the city which had \u201cproudly defied\u201d the Lord (v. 29). The word \u201ccity\u201d is supplied in the translation for clarity.
tn Heb \u201coracle of the Lord Yahweh of armies.\u201d For the rendering of this title and an explanation of its significance see the study note on 2:19.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) is probably asseverative here (so J. A. Thompson, Jeremiah [NICOT], 739, n. 13, and cf. BDB 472 s.v. \u05db\u05bc\u05b4\u05d9 1.e for other examples). This has been a common use of this particle in the book of Jeremiah.
tn The words \u201cof reckoning\u201d are not in the text but are implicit from the context. They are supplied in the translation for clarity.
sn Compare v. 27."}, {"pk": 2844922, "translation": "NET", "book": 24, "chapter": 50, "verse": 32, "text": "You will stumble and fall, you proud city; no one will help you get up. I will set fire to your towns; it will burn up everything that surrounds you.\u201d", "comment": "tn Heb \u201cAnd the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.\u201d The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers."}, {"pk": 2844923, "translation": "NET", "book": 24, "chapter": 50, "verse": 33, "text": "The LORD who rules over all says, \u201cThe people of Israel are oppressed. So too are the people of Judah. All those who took them captive are holding them prisoners. They refuse to set them free.", "comment": "tn Heb \u201cOppressed are the people of Israel and the people of Judah together,\u201d i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.
tn Heb \u201cYahweh of armies.\u201d For an explanation of this title see the study note on 2:19."}, {"pk": 2844924, "translation": "NET", "book": 24, "chapter": 50, "verse": 34, "text": "But the one who will rescue them is strong. He is known as the LORD who rules over all. He will strongly champion their cause. As a result he will bring peace and rest to the earth, but trouble and turmoil to the people who inhabit Babylonia.", "comment": "tn This translation again reflects the problem often encountered in these prophecies where the Lord appears to be speaking but refers to himself in the third person. It would be possible to translate here using the first person as CEV and NIrV do. However, to sustain that over the whole verse results in a considerably greater degree of paraphrase. The verse could be rendered \u201cBut I am strong and I will rescue them. I am the Lord who rules over all. I will champion their cause. And I will bring peace and rest to\u2026.\u201d
tn Heb \u201che will bring rest to the earth and will cause unrest to.\u201d The terms \u201crest\u201d and \u201cunrest\u201d have been doubly translated to give more of the idea underlying these two concepts.
tn This appears to be another case where the particle \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df (l\u00ffma\u2019an) introduces a result rather than giving the purpose or goal. See the translator\u2019s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator\u2019s note on 27:10.
tn Or \u201che will certainly champion.\u201d The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 \u00a7112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).
tn Heb \u201cYahweh of armies is his name.\u201d For the rendering of this title see the study note on 2:19.
sn Heb \u201ctheir redeemer.\u201d The Hebrew term \u201credeemer\u201d referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11."}, {"pk": 2844925, "translation": "NET", "book": 24, "chapter": 50, "verse": 35, "text": "\u201cDestructive forces will come against the Babylonians,\u201d says the LORD. \u201cThey will come against the people who inhabit Babylonia, against her leaders and her men of wisdom.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cthe Chaldeans.\u201d For explanation of the rendering see the study note on 21:4. There is no verb in this clause. Therefore it is difficult to determine whether this should be understood as a command or as a prediction. The presence of vav (\u05d5) consecutive perfects after a similar construction in vv. 36b, d, 37c, 38a and the imperfects after \u201ctherefore\u201d (\u05dc\u05b8\u05db\u05b5\u05df, lakhen) all suggest the predictive or future nuance. However, the vav consecutive perfect could be used to carry on the nuance of command (cf. GKC 333 \u00a7112.q) but not in the sense of purpose as NRSV, NJPS render them.sn Heb \u201cA sword against the Chaldeans.\u201d The \u201csword\u201d here is metaphorical for destructive forces in the persons of the armies of the north (vv. 3, 9) which the Lord is marshaling against Babylon and which he has addressed by way of command several times (e.g., vv. 14, 21, 26\u201327, 29). Compare 46:14 and the study note there."}, {"pk": 2844926, "translation": "NET", "book": 24, "chapter": 50, "verse": 36, "text": "Destructive forces will come against her false prophets; they will be shown to be fools! Destructive forces will come against her soldiers; they will be filled with terror!", "comment": "tn The verb here (\u05d7\u05b8\u05ea\u05b7\u05ea, khatat) could also be rendered \u201cbe destroyed\u201d (cf. BDB 369 s.v. \u05d7\u05b8\u05ea\u05b7\u05ea Qal.1 and compare the usage in Jer 48:20, 39). However, the parallelism with \u201cshown to be fools\u201d argues for the more dominant usage of \u201cbe dismayed\u201d or \u201cbe filled with terror.\u201d The verb is found in parallelism with both \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 (bosh, \u201cbe ashamed, dismayed\u201d) and \u05d9\u05b8\u05e8\u05b5\u05d0 (yare\u2019, \u201cbe afraid\u201d) and can refer to either emotion. Here it is more likely that they are filled with terror because of the approaching armies.
tn This translation follows the suggestion of BDB 383 s.v. I \u05d9\u05b8\u05d0\u05b7\u05dc Niph.2. Compare the usage in Isa 19:13 and Jer 5:4.
tn The meaning and the derivation of the word translated \u201cfalse prophets\u201d is uncertain. The same word appears in conjunction with the word for \u201cdiviners\u201d in Isa 44:25 and probably also in Hos 11:6 in conjunction with the sword consuming them \u201cbecause of their counsel.\u201d BDB 95 s.v. III \u05d1\u05bc\u05b7\u05d3 b sees this as a substitution of \u201cempty talk\u201d for \u201cempty talkers\u201d (the figure of metonymy) and refer to them as false prophets. KBL 108 s.v. II \u05d1\u05bc\u05b7\u05d3 emends the form in both places to read \u05d1\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd (barim) in place of \u05d1\u05bc\u05b7\u05d3\u05bc\u05b4\u05d9\u05dd (baddim) and defines the word on the basis of Akkadian to mean \u201csoothsayer\u201d (KBL 146 s.v. V \u05d1\u05bc\u05b8\u05e8). HALOT 105 s.v. V \u05d1\u05bc\u05b7\u05d3 retains the pointing, derives it from an Amorite word found in the Mari letters, and defines it as \u201coracle priest.\u201d However, G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26\u201352 [WBC], 368) call this identification into question because the word only occurs in one letter from Mari and its meaning is uncertain there. It is hazardous to emend the text in two places, perhaps even three, in light of no textual evidence in any of the passages and to define the word on the basis of an uncertain parallel. Hence the present translation opts here for the derivation and extended definition given in BDB."}, {"pk": 2844927, "translation": "NET", "book": 24, "chapter": 50, "verse": 37, "text": "Destructive forces will come against her horses and her chariots. Destructive forces will come against all the foreign troops within her; they will be as frightened as women! Destructive forces will come against her treasures; they will be taken away as plunder!", "comment": "tn Heb \u201cA sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.\u201d The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated \u201cforeign troops\u201d (\u05e2\u05b6\u05e8\u05b6\u05d1, \u2019erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [AB], 355; NRSV; NIV). The significance of the simile \u201cthey will become like women\u201d has been spelled out for the sake of clarity.
tn Or \u201cin the country,\u201d or \u201cin her armies\u201d; Heb \u201cin her midst.\u201d
tn Hebrew has \u201chis\u201d in both cases here whereas the rest of the possessive pronouns throughout vv. 35\u201337 are \u201cher.\u201d There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. GKC 464 \u00a7145.l). This is probably the case here, but to refer to \u201ctheir horses and their chariots\u201d in the midst of all the \u201cher\u2026\u201d might create more confusion than what it is worth to be that pedantic."}, {"pk": 2844928, "translation": "NET", "book": 24, "chapter": 50, "verse": 38, "text": "A drought will come upon her land; her rivers and canals will be dried up. All of this will happen because her land is filled with idols. Her people act like madmen because of those idols they fear.", "comment": "tn Heb \u201cfor it is a land of idols.\u201d The \u201cfor,\u201d however, goes back to the whole context not just to the preceding prediction (cf. BDB 473-74 s.v. \u05db\u05bc\u05b4\u05d9 1.c and compare usage in Isa 21:6 listed there).
tc Heb \u201ca drought against her waters and they will dry up.\u201d Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here \u201csword\u201d (\u05d7\u05b6\u05e8\u05b6\u05d1 [kherev] in place of \u05d7\u05b9\u05e8\u05b6\u05d1 [khorev], the change of only one vowel) in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word \u201csword\u201d as the Hebrew and the other versions are influenced by the concept of \u201cdrying up\u201d of the waters to read \u201cdrought.\u201d Hence the present translation, along with the majority of modern English versions, retains the Hebrew \u201cdrought.\u201d
tc Or \u201cHer people boast in.\u201d This translation is based on the reading of the majority of Hebrew mss which read \u05d9\u05b4\u05ea\u05b0\u05d4\u05b9\u05dc\u05b8\u05dc\u05d5\u05bc (yitholalu; cf. usage in Jer 46:9 and see also 25:16; 51:7). Two Hebrew mss and the versions read \u05d9\u05b4\u05ea\u05b0\u05d4\u05b7\u05dc\u05bc\u05b8\u05dc\u05d5\u05bc (yithallalu; cf. usage in Jer 4:2; 9:23, 24 and Ps 97:7 where a parallel expression is found with \u201cidols\u201d). The reading is again basically the difference in one Hebrew vowel. All of the modern commentaries consulted and all the modern English versions except NEB, REB follow the Hebrew text here rather than the versions.
tn Heb \u201cby the terrors.\u201d However, as HALOT 40 s.v. \u05d0\u05b5\u05d9\u05de\u05b8\u05d4 indicates these are \u201cimages that cause terror\u201d (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God\u2019s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than \u201cher people\u201d which is supplied here for the sake of clarity (the Hebrew text merely says \u201cthey.\u201d) Following that lead, one could render \u201cbut those idols will go mad with terror.\u201d This makes excellent sense in the context which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following \u201ctherefore/so,\u201d which basically introduces a judgment or consequence after an accusation of sin."}, {"pk": 2844929, "translation": "NET", "book": 24, "chapter": 50, "verse": 39, "text": "Therefore desert creatures and jackals will live there. Ostriches will dwell in it too. But no people will ever live there again. No one will dwell there for all time to come.", "comment": "tn Heb \u201cIt will never again be inhabited nor dwelt in unto generation and generation.\u201d For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add \u201cpeople\u201d and turn the passive verbs into active ones.
tn The identification of this bird has been called into question by G. R. Driver, \u201cBirds in the Old Testament,\u201d PEQ 87 (1955): 137-38. He refers to this bird as an owl. That identification, however, is not reflected in any of the lexicons including the most recent, which still gives \u201costrich\u201d (HALOT 402 s.v. \u05d9\u05b7\u05e2\u05b2\u05e0\u05b8\u05d4) as does W. S. McCullough, \u201cOstrich,\u201d IDB 3:611. REB, NIV, NCV, and God\u2019s Word all identify this bird as \u201cowl/desert owl.\u201d
tn Heb \u201cTherefore desert creatures will live with jackals and ostriches will live in it.\u201d"}, {"pk": 2844930, "translation": "NET", "book": 24, "chapter": 50, "verse": 40, "text": "I will destroy Babylonia just like I did Sodom and Gomorrah and the neighboring towns. No one will live there. No human being will settle in it,\u201d says the LORD.", "comment": "tn Heb \u201c\u2018Like [when] God overthrew Sodom and Gomorrah and the neighboring towns,\u2019 oracle of the Lord, \u2018no man will live there.\u2019\u201d The Lord is speaking so the first person has been substituted for \u201cGod.\u201d The sentence has again been broken up to better conform with contemporary English style.sn Compare Jer 49:18 where the same prophecy is applied to Edom.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844931, "translation": "NET", "book": 24, "chapter": 50, "verse": 41, "text": "\u201cLook! An army is about to come from the north. A mighty nation and many kings are stirring into action in faraway parts of the earth.", "comment": "sn A mighty nation and many kings is an allusion to the Medo-Persian empire and the vassal kings who provided forces for the Medo-Persian armies."}, {"pk": 2844932, "translation": "NET", "book": 24, "chapter": 50, "verse": 42, "text": "Its soldiers are armed with bows and spears. They are cruel and show no mercy. They sound like the roaring sea as they ride forth on their horses. Lined up in formation like men going into battle, they are coming against you, fair Babylon!", "comment": "tn Heb \u201cdaughter Babylon.\u201d The word \u201cdaughter\u201d is a personification of the city of Babylon and its inhabitants."}, {"pk": 2844933, "translation": "NET", "book": 24, "chapter": 50, "verse": 43, "text": "The king of Babylon will become paralyzed with fear when he hears news of their coming. Anguish will grip him, agony like that of a woman giving birth to a baby.", "comment": "sn Compare Jer 6:22\u201324 where almost the same exact words as 50:41\u201343 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God\u2019s punishment of Babylon; as they have done to others, so it will be done to them (cf. 25:14; 50:15).
tn Heb \u201cThe king of Babylon hears report of them and his hands hang limp.\u201d The verbs are translated as future because the passage is prophetic and the verbs may be interpreted as prophetic perfects (the action viewed as if it were as good as done). In the parallel passage in 6:24 the verbs could be understood as present perfects because the passage could be viewed as in the present. Here it is future.
tn Heb \u201chis hands will drop/hang limp.\u201d For the meaning of this idiom see the translator\u2019s note on 6:24."}, {"pk": 2844934, "translation": "NET", "book": 24, "chapter": 50, "verse": 44, "text": "\u201cA lion coming up from the thick undergrowth along the Jordan scatters the sheep in the pastureland around it. So too I will chase the Babylonians off of their land. Then I will appoint over it whomever I choose. For there is no one like me. There is no one who can call me to account. There is no ruler that can stand up against me."}, {"pk": 2844935, "translation": "NET", "book": 24, "chapter": 50, "verse": 45, "text": "So listen to what I, the LORD, have planned against Babylon, what I intend to do to the people who inhabit the land of Babylonia. Their little ones will be dragged off. I will completely destroy their land because of what they have done.", "comment": "tn The words \u201cof Babylonia\u201d are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.sn The verbs in vv. 22\u201325 are all descriptive of the present, but all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done."}, {"pk": 2844936, "translation": "NET", "book": 24, "chapter": 50, "verse": 46, "text": "The people of the earth will quake when they hear Babylon has been captured. Her cries of anguish will be heard by the other nations.\u201d", "comment": "tn Heb \u201camong the nations.\u201d With the exception of this phrase, the different verb in v. 46a, the absence of a suffix on the word for \u201cland\u201d in v. 45d, the third plural suffix instead of the third singular suffix on the verb for \u201cchase\u2026off of,\u201d this passage is identical with 49:19\u201321 with the replacement of Babylon or the land of the Chaldeans for Edom. For the translation notes explaining the details of the translation here see the translator\u2019s notes on 49:19\u201321.sn This passage is virtually identical with Jer 49:19\u201321 with the replacement of Babylon, land of Babylonia for Edom. As God used Nebuchadnezzar and the Babylonians to destroy Edom, so he would use Cyrus and the Medes and Persians and their allies to destroy Babylon (cf. 25:13, 14). As Nebuchadnezzar was God\u2019s servant to whom all would be subject (25:9; 27:6), so Cyrus is called in Isaiah \u201chis anointed one,\u201d i.e., his chosen king whom he will use to shatter other nations and set Israel free (Isa 45:1\u20134)."}, {"pk": 2844937, "translation": "NET", "book": 24, "chapter": 51, "verse": 1, "text": "The LORD says, \u201cI will cause a destructive wind to blow against Babylon and the people who inhabit Babylonia.", "comment": "tn Or \u201cI will arouse the spirit of hostility of a destroying nation\u201d; Heb \u201cI will stir up against Babylon\u2026a destroying wind [or the spirit of a destroyer].\u201d The word \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) can refer to either a wind (BDB 924 s.v. \u05e8\u05d5\u05bc\u05d7\u05b7 2.a) or a spirit (BDB 925 s.v. \u05e8\u05d5\u05bc\u05d7\u05b7 2.g). It can be construed as either a noun followed by an adjectival participle (so, \u201ca destroying wind\u201d) or a noun followed by another noun in the \u201cof\u201d relationship (a construct or genitival relationship; so, \u201cspirit of a destroyer\u201d). The same noun with this same verb is translated \u201cstir up the spirit of\u201d in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11 where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the \u201cdestructive wind\u201d primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
sn The destructive wind is a figurative reference to the \u201cforeign people\u201d who will \u201cwinnow\u201d Babylon and drive out all the people (v. 2). This figure has already been used in 4:11\u201312 and in 49:36. See the study note on 4:11\u201312 and the translator\u2019s notes on 22:22 and 49:36.
sn Heb \u201cthe people who live in Leb-qamai.\u201d \u201cLeb-qamai\u201d is a code name for \u201cChaldeans\u201d formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as \u201cSheshach.\u201d See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies."}, {"pk": 2844938, "translation": "NET", "book": 24, "chapter": 51, "verse": 2, "text": "I will send people to winnow Babylonia like a wind blowing away chaff. They will winnow her and strip her land bare. This will happen when they come against her from every direction, when it is time to destroy her.", "comment": "tn Or \u201cI will send foreign people against Babylonia.\u201d The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God\u2019s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd (zarim) and the versions cited reading \u05d6\u05b9\u05e8\u05b4\u05d9\u05dd (zorim). If the Hebrew text is followed, there is a wordplay between the two words, \u201cforeigners\u201d and \u201cwinnow.\u201d The words \u201clike a wind blowing away chaff\u201d have been supplied in the translation to clarify for the reader what \u201cwinnow\u201d means.sn Winnowing involved throwing a mixture of grain and chaff (or straw) into the air and letting the wind blow away the lighter chaff, leaving the grain to fall on the ground. Since God considered all the Babylonians chaff, they would all be \u201cblown away.\u201d
tn This assumes that the particle \u05db\u05bc\u05b4\u05d9 (ki) is temporal (cf. BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 2.a). This is the interpretation adopted also by NRSV and G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26\u201352 (WBC), 349. J. Bright (Jeremiah [AB], 345) and J. A. Thompson (Jeremiah [NICOT], 747, n. 3) interpret it as asseverative or emphatic, \u201cTruly, indeed.\u201d Many of the modern English versions merely ignore it. Reading it as temporal makes it unnecessary to emend the following verb as Bright and Thompson do (from \u05d4\u05b8\u05d9\u05d5\u05bc [hayu] to \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc [yihyu]).
tn Heb \u201cin the day of disaster.\u201d
tn Or \u201cThey will strip her land bare like a wind blowing away chaff.\u201d The alternate translation would be necessary if one were to adopt the alternate reading of the first line (the reading of the Hebrew text). The explanation of \u201cwinnow\u201d would then be necessary in the second line. The verb translated \u201cstrip\u2026bare\u201d means literally \u201cto empty out\u201d (see BDB 132 s.v. \u05d1\u05bc\u05b8\u05e7\u05b7\u05e7 Polel). It has been used in 19:7 in the Qal of \u201cmaking void\u201d Judah\u2019s plans in a wordplay on the word for \u201cbottle.\u201d See the study note on 19:7 for further details."}, {"pk": 2844939, "translation": "NET", "book": 24, "chapter": 51, "verse": 3, "text": "Do not give her archers time to string their bows or to put on their coats of armor. Do not spare any of her young men. Completely destroy her whole army.", "comment": "sn For the concept underlying this word see the study note on \u201cutterly destroy\u201d in Jer 25:9 and compare the usage in 50:21, 26.
tc The text and consequent meaning of these first two lines are uncertain. Literally the Masoretic reads \u201cagainst let him string let him string the one who strings his bow and against let him raise himself up in his coat of armor.\u201d This makes absolutely no sense and the ancient versions and Hebrew mss did not agree in reading this same text. Many Hebrew mss and all the versions as well as the Masoretes themselves (the text is left unpointed with a marginal note not to read it) delete the second \u201clet him string.\u201d The LXX (or Greek version) left out the words \u201cagainst\u201d at the beginning of the first two lines. It reads \u201cLet the archer bend his bow and let the one who has armor put it on.\u201d The Lucianic recension of the LXX and some Targum mss supplied the missing object \u201cit\u201d and thus read \u201cLet the archer ready his bow against it and let him array himself against it in his coat of mail.\u201d This makes good sense but does not answer the question of why the Hebrew text left off the suffix on the preposition twice in a row. Many Hebrew mss and the Syriac, Targum, and Vulgate (the Latin version) change the pointing of \u201cagainst\u201d (\u05d0\u05b6\u05dc [\u2019el]) to \u201cnot\u201d (\u05d0\u05b7\u05dc [\u2019al]) and thus read \u201cLet the archer not string the bow and let him not array himself in his armor.\u201d However, many commentators feel that this does not fit the context because it would apparently be addressed to the Babylonians, not the enemy, which would create a sudden shift in addressee with the second half of the verse. However, if it is understood in the sense taken here it refers to the enemy not allowing the Babylonian archers to get ready for the battle, i.e., a surprise attack. This sense is suggested as an alternative in J. Bright, Jeremiah (AB), 346, n. u-u, and J. A. Thompson, Jeremiah (NICOT), 747, n. 5, and is the interpretation adopted in TEV and probably also in NIrV."}, {"pk": 2844940, "translation": "NET", "book": 24, "chapter": 51, "verse": 4, "text": "Let them fall slain in the land of Babylonia, mortally wounded in the streets of her cities.", "comment": "tn The majority of English versions and the commentaries understand the vav (\u05d5) consecutive + perfect as a future here \u201cThey will fall.\u201d However, it makes better sense in the light of the commands in the previous verse to understand this as an indirect third person command (= a jussive; see GKC 333 \u00a7112.q, r) as REB and NJPS do.
tn The words \u201ccities\u201d is not in the text. The text merely says \u201cin her streets\u201d but the antecedent is \u201cland\u201d and must then refer to the streets of the cities in the land.
tn Heb \u201cthe land of the Chaldeans.\u201d See the study note on 21:4 for explanation."}, {"pk": 2844941, "translation": "NET", "book": 24, "chapter": 51, "verse": 5, "text": "\u201cFor Israel and Judah will not be forsaken by their God, the LORD who rules over all. For the land of Babylonia is full of guilt against the Holy One of Israel.", "comment": "tn Heb \u201cYahweh of armies.\u201d For an explanation of this rendering see the study note on 2:19.
sn See the note on the phrase \u201cthe Holy One of Israel\u201d in 50:29.
tn Heb \u201cwidowed\u201d (cf. BDB 48 s.v. \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05df, an adjective occurring only here but related to the common word for \u201cwidow\u201d). It is commonly translated as has been done here.sn The verses from v. 5 to v. 19 all speak of the Lord in the third person. The prophet who is the spokesman for the Lord (50:1) thus is speaking. However, the message is still from God because this was all what he spoke \u201cthrough the prophet Jeremiah.\u201d
tn Or \u201call, though their land was\u2026\u201d The majority of the modern English versions understand the land here to refer to the land of Israel and Judah (the text reads \u201ctheir land\u201d and Israel and Judah are the nearest antecedents). In this case the particle \u05db\u05bc\u05b4\u05d9 (ki) is concessive (cf. BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2\u20134 and see the line as either textually or logically out of place. However, it need not be viewed as logically out of place. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines where the exiles and other foreigners are urged to flee and not get caught up in the destruction which is coming \u201cbecause of her sin.\u201d It might be helpful to note that both the adjective \u201cwidowed\u201d and the suffix on \u201ctheir God\u201d are masculine singular, looking at Israel and Judah as one entity. The \u201ctheir\u201d then goes back not to Israel and Judah of the preceding lines but to the \u201cthem\u201d in v. 4. This makes for a better connection with the following and understands the particle \u05db\u05bc\u05b4\u05d9 in its dominant usage not an extremely rare one (see the comment in BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 2.c[b]). This interpretation is also reflected in RSV."}, {"pk": 2844942, "translation": "NET", "book": 24, "chapter": 51, "verse": 6, "text": "Get out of Babylonia quickly, you foreign people. Flee to save your lives. Do not let yourselves be killed because of her sins. For it is time for the LORD to wreak his revenge. He will pay Babylonia back for what she has done.", "comment": "tn The words \u201cyou foreign people\u201d are not in the text and many think the referent is the exiles of Judah. While this is clearly the case in v. 45 the referent seems broader here where the context speaks of every man going to his own country (v. 9).
tn Heb \u201cpaying to her a recompense [i.e., a payment in kind].\u201d
tn Heb \u201cher.\u201d"}, {"pk": 2844943, "translation": "NET", "book": 24, "chapter": 51, "verse": 7, "text": "Babylonia had been a gold cup in the LORD\u2019s hand. She had made the whole world drunk. The nations had drunk from the wine of her wrath. So they have all gone mad.", "comment": "tn The words \u201cof her wrath\u201d are not in the Hebrew text but are supplied in the translation to help those readers who are not familiar with the figure of the \u201ccup of the Lord\u2019s wrath.\u201dsn The figure of the cup of the Lord\u2019s wrath invoked in Jer 25:15\u201329 is invoked again here and Babylon is identified as the agent through which the wrath of the Lord is visited on the other nations. See the study note on 25:15 for explanation and further references.
tn Heb \u201cupon the grounds of such conditions the nations have gone mad.\u201d"}, {"pk": 2844944, "translation": "NET", "book": 24, "chapter": 51, "verse": 8, "text": "But suddenly Babylonia will fall and be destroyed. Cry out in mourning over it! Get medicine for her wounds! Perhaps she can be healed!", "comment": "tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense that often refers to a past action or a past action with present results. However, as the translator\u2019s notes have indicated, the prophets use this tense to view the actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished."}, {"pk": 2844945, "translation": "NET", "book": 24, "chapter": 51, "verse": 9, "text": "Foreigners living there will say, \u2018We tried to heal her, but she could not be healed. Let\u2019s leave Babylonia and each go back to his own country. For judgment on her will be vast in its proportions. It will be like it is piled up to heaven, stacked up into the clouds.\u2019", "comment": "tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads: \u201cFor her judgment [or punishment (cf. BDB 1078 s.v. \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 1.f) = \u2018execution of judgment\u2019] touches the heavens, and is lifted up as far as the clouds.\u201d The figure of hyperbole or exaggeration is being used here to indicate the vastness of Babylon\u2019s punishment which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28 and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4 where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic because it has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.
tn The words \u201cForeigners living there will say\u201d are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV which are attempting to clarify the text for the average reader.
tn Heb \u201cLeave/abandon her.\u201d However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows."}, {"pk": 2844946, "translation": "NET", "book": 24, "chapter": 51, "verse": 10, "text": "The exiles from Judah will say, \u2018The LORD has brought about a great deliverance for us! Come on, let\u2019s go and proclaim in Zion what the LORD our God has done!\u2019", "comment": "tn The words \u201cThe exiles from Judah will say\u201d are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of \u201cus.\u201d
tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means \u201cbrought forth our righteousnesses.\u201d BDB 842 s.v. \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 7.b interprets this of the \u201crighteous acts\u201d of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah\u2019s acts of righteousness (or more simply, their righteousness) was scarcely revealed in their deliverance. Most of the English versions and commentaries refer to \u201cvindication\u201d i.e., that the Lord has exonerated or proven Israel\u2019s claims to be true. However, that would require more explanation than the idea of \u201cdeliverance\u201d which is a perfectly legitimate usage of the term (cf. BDB 842 s.v. \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 6.a and compare the usage in Isa 46:13; 51:6, 8; 56:1). The present translation interprets the plural form here as a plural of intensity or amplification (GKC 397-98 \u00a7124.e) and the suffix as a genitive of advantage (IBHS 147 \u00a79.5.2e). This interpretation is also reflected in REB and God\u2019s Word."}, {"pk": 2844947, "translation": "NET", "book": 24, "chapter": 51, "verse": 11, "text": "\u201cSharpen your arrows! Fill your quivers! The LORD will arouse a spirit of hostility in the kings of Media. For he intends to destroy Babylonia. For that is how the LORD will get his revenge \u2014 how he will get his revenge for the Babylonians\u2019 destruction of his temple.", "comment": "tn Heb \u201cThe Lord has stirred up the spirit of\u2026\u201d The verb is rendered here as a prophetic perfect. The rendering \u201carouse a spirit of hostility\u201d is an attempt to render some meaning to the phrase and not simply ignore the word \u201cspirit\u201d as many of the modern English versions do. For a fuller discussion including cross references see the translator\u2019s note on v. 1.
tn Heb \u201cFor it is the vengeance of the Lord, vengeance for his temple.\u201d As in the parallel passage in 50:28, the genitival construction has been expanded in the translation to clarify for the English reader what the commentaries in general agree is involved.sn Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack which is summoned in vv. 11\u201312.
sn Media was a country in what is now northwestern Iran. At the time this prophecy was probably written they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538 b.c. the Medes had been conquered and incorporated in the Persian empire by Cyrus. However, several times in the Bible this entity is known under the combined entity of Media and Persia (Esth 1:3, 4, 18, 19; 10:2; Dan 5:28; 6:8, 12, 15; 8:20). Dan 5:31 credits the capture of Babylon to Darius the Mede, which may have been another name for Cyrus or the name by which Daniel refers to a Median general named Gobryas.
tn The meaning of this word is debated. The most thorough discussion of this word including etymology and usage in the OT and Qumran is in HALOT 1409-10 s.v. \u05e9\u05c1\u05b6\u05dc\u05b6\u05d8, where the rendering \u201cquiver\u201d is accepted for all the uses of this word in the OT. For a more readily accessible discussion for English readers see W. L. Holladay, Jeremiah (Hermeneia), 2:422-23. The meaning \u201cquiver\u201d fits better with the verb \u201cfill\u201d than the meaning \u201cshield\u201d which is adopted in BDB 1020 s.v. \u05e9\u05c1\u05b6\u05dc\u05b6\u05d8. \u201cQuiver\u201d is the meaning adopted also in NRSV, REB, NAB, and NJPS.
sn The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27\u201328]). They have often been addressed in this prophecy as though they were a present force (see 50:14\u201316; 50:21 [and the study note there]; 50:26, 29; 51:3) though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator\u2019s notes)."}, {"pk": 2844948, "translation": "NET", "book": 24, "chapter": 51, "verse": 12, "text": "Give the signal to attack Babylon\u2019s wall! Bring more guards! Post them all around the city! Put men in ambush! For the LORD will do what he has planned. He will do what he said he would do to the people of Babylon.", "comment": "tn Heb \u201cStation the guards.\u201d
tn Heb \u201cRaise a banner against the walls of Babylon.\u201d
tn Heb \u201cStrengthen the watch.\u201d
tn Heb \u201cPrepare ambushes.\u201dsn The commands are here addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting men in ambush to prevent people from escaping from the city (cf. 2 Kgs 25:4).
tn Heb \u201cFor the Lord has both planned and done what he said concerning the people living in Babylon,\u201d i.e., \u201che has carried out what he planned.\u201d Here is an obvious case where the perfects are to be interpreted as prophetic; the commands imply that the attack is still future."}, {"pk": 2844949, "translation": "NET", "book": 24, "chapter": 51, "verse": 13, "text": "\u201cYou who live along the rivers of Babylon, the time of your end has come. You who are rich in plundered treasure, it is time for your lives to be cut off.", "comment": "tn Heb \u201cYou who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.\u201d The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12 where the reference is to the end of life compared to a tapestry which is suddenly cut off from the loom. Hence, NRSV renders the last line as \u201cthe thread of your life is cut\u201d and TEV renders \u201cits thread of life is cut.\u201d That idea is accepted also in HALOT 141 s.v. \u05d1\u05e6\u05e2 Qal.1.
sn Babylon was situated on the Euphrates River and was surrounded by canals (also called \u201crivers\u201d)."}, {"pk": 2844950, "translation": "NET", "book": 24, "chapter": 51, "verse": 14, "text": "The LORD who rules over all has solemnly sworn, \u2018I will fill your land with enemy soldiers. They will swarm over it like locusts. They will raise up shouts of victory over it.\u2019", "comment": "tn Heb \u201chas sworn by himself.\u201d See the study note on 22:5 for background.
tn Heb \u201cYahweh of armies.\u201d For an explanation of this rendering see the study note on 2:19.
tn Heb \u201cI will fill you with men like locusts.\u201d The \u201cyou\u201d refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words \u201cyour land\u201d have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of \u201cmen\u201d is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd (ki \u2019im) to introduce an oath see BDB 475 s.v. \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd 2.c and compare usage in 2 Kgs 5:20; one would normally expect \u05d0\u05b4\u05dd \u05dc\u05b9\u05d0 (cf. BDB 50 s.v. \u05d0\u05b4\u05dd 1.b[2])."}, {"pk": 2844951, "translation": "NET", "book": 24, "chapter": 51, "verse": 15, "text": "He is the one who by his power made the earth. He is the one who by his wisdom fixed the world in place, by his understanding he spread out the heavens.", "comment": "tn The participle here is intended to be connected with \u201cLord who rules over all\u201d in the preceding verse. The passage is functioning to underline the Lord\u2019s power to carry out what he has sworn in contrast to the impotence of their idols who will be put to shame and be dismayed (50:2)."}, {"pk": 2844952, "translation": "NET", "book": 24, "chapter": 51, "verse": 16, "text": "When his voice thunders, the waters in the heavens roar. He makes the clouds rise from the far-off horizons. He makes the lightning flash out in the midst of the rain. He unleashes the wind from the places where he stores it."}, {"pk": 2844953, "translation": "NET", "book": 24, "chapter": 51, "verse": 17, "text": "All idolaters will prove to be stupid and ignorant. Every goldsmith will be disgraced by the idol he made. For the image he forges is merely a sham. There is no breath in any of those idols."}, {"pk": 2844954, "translation": "NET", "book": 24, "chapter": 51, "verse": 18, "text": "They are worthless, objects to be ridiculed. When the time comes to punish them, they will be destroyed."}, {"pk": 2844955, "translation": "NET", "book": 24, "chapter": 51, "verse": 19, "text": "The LORD, who is the portion of the descendants of Jacob, is not like them. For he is the one who created everything, including the people of Israel whom he claims as his own. He is known as the LORD who rules over all.", "comment": "tn Heb \u201cFor he is the former of all [things] and the tribe of his inheritance.\u201d This is the major exception to the verbatim repetition of 10:12\u201316 in 51:15\u201319. The word \u201cIsrael\u201d appears before \u201cthe tribe of his inheritance\u201d in 10:16. It is also found in a number of Hebrew mss, in the Lucianic recension of the LXX (the Greek version), the Aramaic Targums, and the Latin Vulgate. Most English versions and many commentaries assume it here. However, it is easier to explain why the word is added in a few of the versions and some Hebrew than to explain why it was left out. It is probable that the word is not original here because the addressees are different and the function of this hymnic piece is slightly different (see the study note on the next line for details). Here it makes good sense to understand that the Lord is being called the creator of the special tribe of people he claims as his own property (see the study note on the first line of 10:16).
sn With the major exception discussed in the translator\u2019s note on the preceding line vv. 15\u201319 are a verbatim repetition of 10:12\u201316 with a few minor variations in spelling. There the passage was at the end of a section in which the Lord was addressing the Judeans and trying to convince them that the worship of idols was vain \u2013 the idols were impotent but he is all powerful. Here the passage follows a solemn oath by the Lord who rules over all and is apparently directed to the Babylonians, emphasizing the power of the Lord to carry out his oath."}, {"pk": 2844956, "translation": "NET", "book": 24, "chapter": 51, "verse": 20, "text": "\u201cBabylon, you are my war club, my weapon for battle. I used you to smash nations. I used you to destroy kingdoms.", "comment": "tn This Hebrew word (\u05de\u05b7\u05e4\u05bc\u05b5\u05e5, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow which are from the same root (\u05e0\u05b8\u05e4\u05b7\u05e5, nafats) and there is a cognate noun \u05de\u05b7\u05e4\u05bc\u05b8\u05e5 (mappats) that occurs in Ezek 9:2 in the sense of weapon of \u201csmashing.\u201d
tn Or \u201cMedia.\u201d The referent is not identified in the text; the text merely says \u201cyou are my war club.\u201d Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a \u201cdestroying mountain\u201d (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b\u201323 as customary past. However, change in person from second masculine singular (vv. 20b\u201323) to the second masculine plural in \u201cbefore your very eyes\u201d and its position at the end of the verse after \u201cwhich they did in Zion\u201d argue that a change in address occurs there. Driver has to ignore the change in person and take \u201cbefore your eyes\u201d with the verb \u201crepay\u201d at the beginning to maintain the kind of consistency he seeks. The vav (\u05d5) consecutive imperfect can be used for either the customary past (GKC 335-36 \u00a7112.dd with cross reference back to GKC 331-32 \u00a7112.e) or the future (GKC 334 \u00a7112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25\u201326 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20\u201323 should all be translated as futures. See also the translator\u2019s note on v. 24.
tn Heb \u201cI smash nations with you.\u201d This same structure is repeated throughout the series in vv. 20c\u201323."}, {"pk": 2844957, "translation": "NET", "book": 24, "chapter": 51, "verse": 21, "text": "I used you to smash horses and their riders. I used you to smash chariots and their drivers.", "comment": "tn Heb \u201chorse and its rider.\u201d However, the terms are meant as generic or collective singulars (cf. GKC 395 \u00a7123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21\u201323b. The terms in vv. 20c-d, 23c are plural."}, {"pk": 2844958, "translation": "NET", "book": 24, "chapter": 51, "verse": 22, "text": "I used you to smash men and women. I used you to smash old men and young men. I used you to smash young men and young women."}, {"pk": 2844959, "translation": "NET", "book": 24, "chapter": 51, "verse": 23, "text": "I used you to smash shepherds and their flocks. I used you to smash farmers and their teams of oxen. I used you to smash governors and leaders.\u201d", "comment": "tn These two words are Akkadian loan words into Hebrew which often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. \u05e1\u05b8\u05d2\u05b8\u05df (sagan) gives \u201cprefect, ruler\u201d as the basic definition for the second term but neither works very well in a modern translation because \u201cprefect\u201d would be unknown to most readers and \u201cruler\u201d would suggest someone along the lines of a king, which these officials were not. The present translation has chosen \u201cleaders\u201d by default, assuming there is no other term that would be any more appropriate in light of the defects noted in \u201cprefect\u201d and \u201cruler.\u201d"}, {"pk": 2844960, "translation": "NET", "book": 24, "chapter": 51, "verse": 24, "text": "\u201cBut I will repay Babylon and all who live in Babylonia for all the wicked things they did in Zion right before the eyes of you Judeans,\u201d says the LORD.", "comment": "tn Or \u201cMedia, you are my war club\u2026I will use you to smash\u2026leaders. So before your very eyes I will repay\u2026for all the wicked things they did in Zion.\u201d For explanation see the translator\u2019s note on v. 20. The position of the phrase \u201cbefore your eyes\u201d at the end of the verse after \u201cwhich they did in Zion\u201d and the change in person from second masculine singular in vv. 20b\u201323 (\u201cI used you to smite\u201d) to second masculine plural in \u201cbefore your eyes\u201d argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20\u201323 is Media/Cyrus requires that this position and change in person be ignored; \u201cbefore your eyes\u201d then is attached to \u201cI will repay.\u201d The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word \u201cJudean\u201d has been supplied for the sake of identifying the referent for the modern reader.
tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844961, "translation": "NET", "book": 24, "chapter": 51, "verse": 25, "text": "The LORD says, \u201cBeware! I am opposed to you, Babylon! You are like a destructive mountain that destroys all the earth. I will unleash my power against you; I will roll you off the cliffs and make you like a burned-out mountain.", "comment": "tn The word \u201cBabylon\u201d is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.
tn Heb \u201cI will reach out my hand against you.\u201d See the translator\u2019s note on 6:12 for explanation.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cI am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.\u201d The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. \u05e9\u05c2\u05b0\u05e8\u05b5\u05e4\u05b8\u05d4. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The Lord, however, will make it a \u201cburned-out mountain,\u201d i.e., an extinct volcano which is barren and desolate. This interpretation seems to this translator to fit the details of the text more consistently than alternative ones which separate the concept of \u201cdestroying/destructive\u201d from \u201cmountain\u201d and explain the figure of the mountain to refer to the dominating political position of Babylon and the reference to a \u201cmountain of burning\u201d to be a \u201cburned [or burned over] mountain.\u201d The use of similes in place of metaphors makes it easier for the modern reader to understand the figures and also more easily incorporates the dissonant figure of \u201crolling you down from the cliffs\u201d which involves the figure of personification.sn The figure here involves comparing Babylon to a destructive volcano which the Lord makes burned-out, i.e., he will destroy her power to destroy. The figure of personification is also involved because the Lord is said to roll her off the cliffs; that would not be applicable to a mountain."}, {"pk": 2844962, "translation": "NET", "book": 24, "chapter": 51, "verse": 26, "text": "No one will use any of your stones as a cornerstone. No one will use any of them in the foundation of his house. For you will lie desolate forever,\u201d says the LORD.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn This is a fairly literal translation of the original which reads \u201cNo one will take from you a stone for a cornerstone nor a stone for foundations.\u201d There is no unanimity of opinion in the commentaries, many feeling that the figure of the burned mountain continues and others feeling that the figure here shifts to a burned city whose stones are so burned that they are useless to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).sn The figure here shifts to that of a burned-up city whose stones cannot be used for building. Babylon will become a permanent heap of ruins."}, {"pk": 2844963, "translation": "NET", "book": 24, "chapter": 51, "verse": 27, "text": "\u201cRaise up battle flags throughout the lands. Sound the trumpets calling the nations to do battle. Prepare the nations to do battle against Babylonia. Call for these kingdoms to attack her: Ararat, Minni, and Ashkenaz. Appoint a commander to lead the attack. Send horses against her like a swarm of locusts.", "comment": "sn Ararat, Minni, and Ashkenaz are three kingdoms who were located in the Lake Van, Lake Urmia region which are now parts of eastern Turkey and northwestern Iran. They were kingdoms which had been conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590 b.c. until they were conquered and incorporated into the Persian empire by Cyrus in 550 b.c.
tn Heb \u201cRaise up a standard on the earth. Blow a ram\u2019s horn among the nations. Consecrate nations against her.\u201d According to BDB 651 s.v. \u05e0\u05b5\u05e1 1, the raising of a standard was a signal of a war \u2013 a summons to assemble and attack (see usage in Isa 5:26; 13:2; Jer 51:12). The \u201cblowing of the ram\u2019s horn\u201d was also a signal to rally behind a leader and join in an attack (see Judg 3:27; 6:34). For the meaning of \u201cconsecrate nations against her\u201d see the study note on 6:4. The usage of this phrase goes back to the concept of holy war where soldiers had to be consecrated for battle by the offering of a sacrifice. The phrase has probably lost its ritual usage in later times and become idiomatic for making necessary preparations for war.
tn The translation of this line is uncertain because it includes a word which only occurs here and in Nah 3:17 where it is found in parallelism with a word that is only used once and whose meaning in turn is uncertain. It is probably related to the Akkadian word tupsharru which refers to a scribe (Heb \u201ca tablet writer\u201d). The exact function of this official is disputed. KBL 356 s.v. \u05d8\u05b4\u05e4\u05b0\u05e1\u05b8\u05e8 relates it to a \u201crecruiting officer,\u201d a sense which is reflected in NAB. The majority of modern English versions render \u201ccommander\u201d or \u201cmarshal\u201d following the suggestion of BDB 381 s.v. \u05d8\u05b4\u05e4\u05b0\u05e1\u05b8\u05e8. G. L. Keown, P. J. Scalise, T. G. Smothers (Jeremiah 26\u201352 [WBC], 351) translate \u201crecruiter (scribe)\u201d but explain the function on p. 371 as that of recording the plunder captured in war. The rendering here follows that of TEV and God\u2019s Word and is the nuance suggested by the majority of modern English versions who rendered \u201cappoint a marshal/commander against it.\u201d
sn This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for \u201crider\u201d and \u201cdriver.\u201d
tn Heb \u201cBring up horses like bristly locusts.\u201d The meaning of the Hebrew word \u201cbristly\u201d (\u05e1\u05b8\u05de\u05b8\u05e8, samar) is uncertain because the word only occurs here. It is generally related to a verb meaning \u201cto bristle\u201d which occurs in Job 4:15 and Ps 119:120. Exactly what is meant by \u201cbristly\u201d in connection with \u201clocust\u201d is uncertain, though most relate it to a stage of the locust in which its wings are still encased in a rough, horny casing. J. A. Thompson (Jeremiah [NICOT], 759) adds that this is when the locust is very destructive. However, no other commentary mentions this. Therefore the present translation omits the word because it is of uncertain meaning and significance. For a fuller discussion of the way the word has been rendered see W. L. Holladay, Jeremiah (Hermeneia), 2:427."}, {"pk": 2844964, "translation": "NET", "book": 24, "chapter": 51, "verse": 28, "text": "Prepare the nations to do battle against her. Prepare the kings of the Medes. Prepare their governors and all their leaders. Prepare all the countries they rule to do battle against her.", "comment": "tn See the first translator\u2019s note on 51:27 and compare also 6:4 and the study note there.
tn See the translator\u2019s note at 51:23 for the rendering of the terms here.
tc The Hebrew text has a confusing switch of possessive pronouns in this verse: \u201cConsecrate the nations against her, the kings of the Medes, her governors and prefects, and all the land of his dominion.\u201d This has led to a number of different resolutions. The LXX (the Greek version) renders the word \u201ckings\u201d as singular and levels all the pronouns to \u201chis,\u201d paraphrasing the final clause and combining it with \u201cking of the Medes\u201d to read \u201cand of all the earth.\u201d The Latin Vulgate levels them all to the third masculine plural, and this is followed by the present translation as well as a number of other modern English versions (NASB, NIV, NRSV, TEV, NCV). The ASV and NJPS understand the feminine to refer to Media, i.e., \u201cher governors and all her prefects\u201d and understand the masculine in the last line to be a distributive singular referring back to the lands each of the governors and prefects ruled over. This is probably correct but since governors and prefects refer to officials appointed over provinces and vassal states it amounts to much the same interpretation that the Latin Vulgate, the present translation, and other modern English versions have given."}, {"pk": 2844965, "translation": "NET", "book": 24, "chapter": 51, "verse": 29, "text": "The earth will tremble and writhe in agony. For the LORD will carry out his plan. He plans to make the land of Babylonia a wasteland where no one lives.", "comment": "tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29\u201330 as future.
tn Heb \u201cFor the plans of the Lord have been carried out to make the land of Babylon\u2026\u201d The passive has been turned into an active and the sentence broken up to better conform with contemporary English style. For the meaning of the verb \u05e7\u05d5\u05bc\u05dd (qum) in the sense used here see BDB 878 s.v. \u05e7\u05d5\u05bc\u05dd 7.g and compare the usage in Prov 19:21 and Isa 46:10.
sn The figure here is common in the poetic tradition of the Lord going forth to do battle against his foes and the earth\u2019s reaction to it is compared to a person trembling with fear and writhing in agony, agony like that of a woman in labor (cf. Judg 5:4; Nah 1:2\u20135; Hab 3:1\u201315 [especially v. 6])."}, {"pk": 2844966, "translation": "NET", "book": 24, "chapter": 51, "verse": 30, "text": "The soldiers of Babylonia will stop fighting. They will remain in their fortified cities. They will lose their strength to do battle. They will be as frightened as women. The houses in her cities will be set on fire. The gates of her cities will be broken down.", "comment": "tn Heb \u201cThey have become women.\u201d The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.
tn Heb \u201cTheir strength is dry.\u201d This is a figurative nuance of the word \u201cdry\u201d which BDB 677 s.v. \u05e0\u05b8\u05e9\u05c1\u05b7\u05ea Qal.1 explain as meaning \u201cfails.\u201d The idea of \u201cstrength to do battle\u201d is implicit from the context and is supplied in the translation here for clarity.
tn Heb \u201cHer dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.\u201d The present translation has substituted the word \u201cgates\u201d for \u201cbars\u201d because the intent of the figure is to show that the bars of the gates have been broken giving access to the city. \u201cGates\u201d makes it easier for the modern reader to understand the figure."}, {"pk": 2844967, "translation": "NET", "book": 24, "chapter": 51, "verse": 31, "text": "One runner after another will come to the king of Babylon. One messenger after another will come bringing news. They will bring news to the king of Babylon that his whole city has been captured.", "comment": "tn Heb \u201cRunner will run to meet runner and\u2026\u201d The intent is to portray a relay of runners carrying the news that follows on in vv. 31d\u201333 to the king of Babylon. The present translation attempts to spell out the significance.
tn Heb \u201cRunner will run to meet runner and messenger to meet messenger to report to the king of Babylon that his city has been taken in [its] entirety.\u201d There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. \u05e7\u05b8\u05e6\u05b6\u05d4 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style."}, {"pk": 2844968, "translation": "NET", "book": 24, "chapter": 51, "verse": 32, "text": "They will report that the fords have been captured, the reed marshes have been burned, the soldiers are terrified.", "comment": "tn The words \u201cThey will report that\u201d have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated \u201creed marshes\u201d has seemed inappropriate to some commentators because it elsewhere refers to \u201cpools.\u201d However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning \u201cfortress\u201d see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)sn Babylon was a city covering over a thousand acres. The city itself was surrounded by two walls, the inner one 21 feet (6.3 m) thick and the outer 11 feet (3.3 m) thick. To provide further security, walls were built to the south and east of the city and irrigation ditches and canals north and east of the city were flooded to prevent direct access to the city. The reference to \u201cfords\u201d here is to the river crossings of the Euphrates River which ran right through the city and the crossings at the ditches and canals. The reference to the \u201creed marshes\u201d refers to the low lying areas around the city where reeds grew. The burning of the reed marshes would deprive any fugitives of places to hide and flush out any who had already escaped."}, {"pk": 2844969, "translation": "NET", "book": 24, "chapter": 51, "verse": 33, "text": "For the LORD God of Israel who rules over all says, \u2018Fair Babylon will be like a threshing floor which has been trampled flat for harvest. The time for her to be cut down and harvested will come very soon.\u2019", "comment": "sn Heb \u201cDaughter Babylon.\u201d See the study note at 50:42 for explanation.
tn Heb \u201cDaughter Babylon will be [or is; there is no verb and the tense has to be supplied from the context] like a threshing floor at the time one tramples it. Yet a little while and the time of the harvest will come for her.\u201d It is generally agreed that there are two figures here: one of leveling the threshing floor and stamping it into a smooth, hard surface and the other of the harvest where the grain is cut, taken to the threshing floor, and threshed by trampling the sheaves of grain to loosen the grain from the straw, and finally winnowed by throwing the mixture into the air (cf., e.g., J. A. Thompson, Jeremiah [NICOT], 760). The translation has sought to convey those ideas as clearly as possible without digressing too far from the literal.sn There are two figures involved here: one of the threshing floor being leveled and stamped down hard and smooth and the other of the harvest. At harvest time the stalks of grain were cut down, gathered in sheaves, taken to the harvest floor where the grain was loosened from the husk by driving oxen and threshing sleds over them. The grain was then separated from the mixture of grain, straw and husks by repeatedly throwing it in the air and letting the wind blow away the lighter husks and ground-up straw. The figure of harvest is often used of judgment in the OT. See, e.g., Joel 3:13 (4:13 Hebrew text) and Hos 6:11 and compare also Mic 4:12\u201313 and Jer 51:2 where different steps in this process are also used figuratively in connection with judgment. Babylon will be leveled to the ground and its people cut down in judgment."}, {"pk": 2844970, "translation": "NET", "book": 24, "chapter": 51, "verse": 34, "text": "\u201cKing Nebuchadnezzar of Babylon devoured me and drove my people out. Like a monster from the deep he swallowed me. He filled his belly with my riches. He made me an empty dish. He completely cleaned me out.\u201d", "comment": "tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse which everyone agrees is connected with it. The pronominal suffixes are first common plural but the versions all read them as first common singular which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse which identifies the speaker as the person living in Zion and the personified city of Jerusalem. The Hebrew text reads: \u201cNebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. \u05ea\u05bc\u05b7\u05e0\u05bc\u05b4\u05d9\u05df 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. \u05d3\u05bc\u05d5\u05bc\u05d7 Hiph.2 and compare the usage in Isa 4:4].\u201d The verb \u201cthrow into confusion\u201d has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean \u201cdisperse\u201d or \u201croute\u201d (see NAB). The last line has seemed out of place and has often been emended to read \u201che has spewed me out\u201d (so NIV, NRSV, a reading that presupposes \u05d4\u05b4\u05d3\u05bc\u05b4\u05d9\u05d7\u05b8\u05e0\u05b4\u05d9 [hiddikhani] for \u05d4\u05b1\u05d3\u05b4\u05d9\u05d7\u05b8\u05e0\u05b4\u05d9 [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep who has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish, which has been rinsed clean."}, {"pk": 2844971, "translation": "NET", "book": 24, "chapter": 51, "verse": 35, "text": "The person who lives in Zion says, \u201cMay Babylon pay for the violence done to me and to my relatives.\u201d Jerusalem says, \u201cMay those living in Babylonia pay for the bloodshed of my people.\u201d", "comment": "tn Heb \u201c\u2018The violence done to me and to my flesh be upon Babylon,\u2019 says the one living in Zion. \u2018My blood be upon those living in Chaldea,\u2019 says Jerusalem.\u201d For the usage of the genitive here in the phrase \u201cviolence done to me and my relatives\u201d see GKC 414 \u00a7128.a (a construct governing two objects) and IBHS 303 \u00a716.4d (an objective genitive). For the nuance of \u201cpay\u201d in the sense of retribution see BDB 756 s.v. \u05e2\u05b7\u05dc 7.a(b) and compare the usage in Judg 9:24. For the use of \u05e9\u05c1\u05b0\u05d0\u05b5\u05e8 (sh\u00ff\u2019er) in the sense of \u201crelatives\u201d see BDB 985 s.v. \u05e9\u05c1\u05b0\u05d0\u05b5\u05e8 2 and compare NJPS. For the use of \u201cblood\u201d in this idiom see BDB 197 s.v. \u05d3\u05bc\u05b8\u05dd 2.k and compare the usage in 2 Sam 4:11; Ezek 3:18, 20. The lines have been reversed for better English style."}, {"pk": 2844972, "translation": "NET", "book": 24, "chapter": 51, "verse": 36, "text": "Therefore the LORD says, \u201cI will stand up for your cause. I will pay the Babylonians back for what they have done to you. I will dry up their sea. I will make their springs run dry.", "comment": "tn Heb \u201cI will dry up her [Babylon\u2019s] sea and make her fountain dry.\u201d \u201cTheir\u201d has been substituted for \u201cher\u201d because \u201cBabylonians\u201d has been inserted in the previous clause and is easier to understand than the personification of Babylon = \u201cher.\u201dsn The reference to their sea is not clear. Most interpreters understand it to be a figurative reference to the rivers and canals surrounding Babylon. But some feel it refers to the reservoir that the wife of Nebuchadnezzar, Queen Nictoris, had made.
tn Heb \u201cI will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].\u201d The meaning of the phrase has been spelled out in more readily understandable terms."}, {"pk": 2844973, "translation": "NET", "book": 24, "chapter": 51, "verse": 37, "text": "Babylon will become a heap of ruins. Jackals will make their home there. It will become an object of horror and of hissing scorn, a place where no one lives.", "comment": "tn Heb \u201ca heap of ruins, a haunt for jackals.\u201d Compare 9:11.
tn Heb \u201cwithout an inhabitant.\u201d"}, {"pk": 2844974, "translation": "NET", "book": 24, "chapter": 51, "verse": 38, "text": "The Babylonians are all like lions roaring for prey. They are like lion cubs growling for something to eat.", "comment": "tn Heb \u201cThey [the Babylonians] all roar like lions. They growl like the cubs of lions.\u201d For the usage of \u05d9\u05b7\u05d7\u05b0\u05d3\u05b8\u05d5 (yakhdav) meaning \u201call\u201d see Isa 10:8; 18:6; 41:20. The translation strives to convey in clear terms what is the generally accepted meaning of the simile (cf., e.g., J. Bright, Jeremiah [AB], 358, and J. A. Thompson, Jeremiah [NICOT], 762)."}, {"pk": 2844975, "translation": "NET", "book": 24, "chapter": 51, "verse": 39, "text": "When their appetites are all stirred up, I will set out a banquet for them. I will make them drunk so that they will pass out, they will fall asleep forever, they will never wake up,\u201d says the LORD.", "comment": "sn The central figure here is the figure of the cup of the Lord\u2019s wrath (cf. 25:15\u201329, especially v. 26). Here the Babylonians have been made to drink so deeply of it that they fall into a drunken sleep from which they will never wake up (i.e., they die, death being compared to sleep [cf. Ps 13:3 (13:4 HT); 76:5 (76:6 HT); 90:5]). Compare the usage in Jer 51:57 for this same figure.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cWhen they are hot.\u201d
tc The translation follows the suggestion of KBL 707 s.v. \u05e2\u05b8\u05dc\u05b7\u05d6 and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading \u05d9\u05b0\u05e2\u05bb\u05dc\u05bc\u05b0\u05e4\u05d5\u05bc (ye\u2019ull\u00fffu) for \u05d9\u05b7\u05e2\u05b2\u05dc\u05b9\u05d6\u05d5\u05bc (ya\u2019alozu) in the sense of \u201cswoon away\u201d or \u201cgrow faint\u201d (see KBL 710 s.v. \u05e2\u05b8\u05dc\u05b7\u05e3 Pual). That appears to be the verb that the LXX (the Greek version) was reading when they translated \u03ba\u03b1\u03c1\u03c9\u03b8\u1ff6\u03c3\u03b9\u03bd (karwqwsin, \u201cthey will be stupefied\u201d). For parallel usage KBL cites Isa 51:20. This fits the context much better than \u201cthey will exult\u201d in the Hebrew text."}, {"pk": 2844976, "translation": "NET", "book": 24, "chapter": 51, "verse": 40, "text": "\u201cI will lead them off to be slaughtered like lambs, rams, and male goats.\u201d", "comment": "tn Heb \u201cI will bring them down like lambs to be slaughtered, like rams and he goats.\u201dsn This statement is highly ironic in light of the fact that the Babylonians were compared to lions and lion cubs (v. 38). Here they are like lambs, rams, and male goats which are to be lead off to be slaughtered."}, {"pk": 2844977, "translation": "NET", "book": 24, "chapter": 51, "verse": 41, "text": "\u201cSee how Babylon has been captured! See how the pride of the whole earth has been taken! See what an object of horror Babylon has become among the nations!", "comment": "tn Heb \u201cHow Sheshach has been captured, the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!\u201d For the usage of \u201cHow\u201d here see the translator\u2019s note on 50:23.sn This is part of a taunt song (see Isa 14:4) and assumes prophetically that the city has already been captured. The verbs in vv. 41\u201343a are all in the Hebrew tense that the prophets often use to look at the future as \u201ca done deal\u201d (the so-called prophetic perfect). In v. 44 which is still a part of this picture the verbs are in the future. The Hebrew tense has been retained here and in vv. 42\u201343 but it should be remembered that the standpoint is prophetic and future.
sn Heb \u201cSheshach.\u201d For an explanation of the usage of this name for Babylon see the study note on Jer 25:26 and that on 51:1 for a similar phenomenon. Babylon is here called \u201cthe pride of the whole earth\u201d because it was renowned for its size, its fortifications, and its beautiful buildings."}, {"pk": 2844978, "translation": "NET", "book": 24, "chapter": 51, "verse": 42, "text": "The sea has swept over Babylon. She has been covered by a multitude of its waves.", "comment": "tn For the meaning \u201cmultitude\u201d here rather than \u201ctumult\u201d see BDB 242 s.v. \u05d4\u05b8\u05de\u05d5\u05b9\u05df 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. \u05d4\u05b8\u05de\u05d5\u05b9\u05df 3.a for further references).
tn Heb \u201cThe sea has risen up over Babylon. She has been covered by the multitude of its waves.\u201dsn This is a poetic and figurative reference to the enemies of Babylon, the foe from the north (see 50:3, 9, 51:27\u201328), which has attacked Babylon in wave after wave. This same figure is used in Isa 17:12. In Isa 8:7\u20138 the king of Assyria (and his troops) are compared to the Euphrates which rises up and floods over the whole land of Israel and Judah. This same figure, but with application to Babylon, is assumed in Jer 47:2\u20133. In Jer 46:7\u20138 the same figure is employed in a taunt of Egypt which had boasted that it would cover the earth like the flooding of the Nile."}, {"pk": 2844979, "translation": "NET", "book": 24, "chapter": 51, "verse": 43, "text": "The towns of Babylonia have become heaps of ruins. She has become a dry and barren desert. No one lives in those towns any more. No one even passes through them.", "comment": "tn Heb \u201cIts towns have become a desolation, [it has become] a dry land and a desert, a land which no man passes through them [referring to \u201cher towns\u201d] and no son of man [= human being] passes through them.\u201d Here the present translation has followed the suggestion of BHS and a number of the modern commentaries in deleting the second occurrence of the word \u201cland,\u201d in which case the words that follow are not a relative clause but independent statements. A number of modern English versions appear to ignore the third feminine plural suffixes which refer back to the cities and refer the statements that follow to the land."}, {"pk": 2844980, "translation": "NET", "book": 24, "chapter": 51, "verse": 44, "text": "I will punish the god Bel in Babylon. I will make him spit out what he has swallowed. The nations will not come streaming to him any longer. Indeed, the walls of Babylon will fall.\u201d", "comment": "tn Heb \u201cAnd I will punish Bel in Babylon\u2026And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.\u201d The verbs in the first two lines are vav consecutive perfects and the verb in the third line is an imperfect all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts which were adopted in conjunction with the taunting use of \u05d0\u05b5\u05d9\u05da\u05b0 (\u2019ekh) in v. 41 to the futures in v. 44. For the usage of \u05d2\u05bc\u05b7\u05dd (gam) to indicate a climax, \u201cyea\u201d or \u201cindeed\u201d see BDB 169 s.v. \u05d2\u05bc\u05b7\u05dd 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.sn In the ancient Near East the victory of a nation over another nation was attributed to its gods. The reference is a poetic way of referring to the fact that God will be victorious over Babylon and its chief god, Bel/Marduk (see the study note on 50:2 for explanation). The reference to the disgorging of what Bel had swallowed is to captured people and plundered loot that had been taken to Babylon under the auspices of the victory of Bel over the foreign god (cf. Dan 5:2\u20134). The plundered treasures and captive people will be set free and nations will no longer need to pay homage to him because Babylon will be destroyed."}, {"pk": 2844981, "translation": "NET", "book": 24, "chapter": 51, "verse": 45, "text": "\u201cGet out of Babylon, my people! Flee to save your lives from the fierce anger of the LORD!", "comment": "tn Heb \u201cGo out from her [Babylon\u2019s] midst, my people. Save each man his life from the fierce anger of the Lord.\u201d The verb has been paraphrased to prevent gender specific terms.sn Compare Jer 50:8\u201310; 51:6 where the significance of saving oneself from the fierce anger of the Lord is clarified."}, {"pk": 2844982, "translation": "NET", "book": 24, "chapter": 51, "verse": 46, "text": "Do not lose your courage or become afraid because of the reports that are heard in the land. For a report will come in one year. Another report will follow it in the next. There will be violence in the land with ruler fighting against ruler.\u201d"}, {"pk": 2844983, "translation": "NET", "book": 24, "chapter": 51, "verse": 47, "text": "\u201cSo the time will certainly come when I will punish the idols of Babylon. Her whole land will be put to shame. All her mortally wounded will collapse in her midst.", "comment": "tn Heb \u201cThat being so, look, days are approaching.\u201d \u05dc\u05b8\u05db\u05b5\u05df (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that \u05dc\u05b8\u05db\u05b5\u05df here has an asseverative force (\u201ccertainly\u201d), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of \u201cfor, since,\u201d because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. \u05db\u05bc\u05b5\u05df 3.d.
tn Or \u201call her slain will fall in her midst.\u201d In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land."}, {"pk": 2844984, "translation": "NET", "book": 24, "chapter": 51, "verse": 48, "text": "Then heaven and earth and all that is in them will sing for joy over Babylon. For destroyers from the north will attack it,\u201d says the LORD.", "comment": "tn Heb \u201cOracle of the Lord.\u201d"}, {"pk": 2844985, "translation": "NET", "book": 24, "chapter": 51, "verse": 49, "text": "\u201cBabylon must fall because of the Israelites she has killed, just as the earth\u2019s mortally wounded fell because of Babylon.", "comment": "tn The juxtaposition of \u05d2\u05b7\u05dd\u2026\u05d2\u05b7\u05dd (gam...gam), often \u201cboth\u2026and,\u201d here indicates correspondence. See BDB 169 s.v. \u05d2\u05bc\u05b7\u05dd 4. Appropriately Babylon will fall slain just as her victims, including God\u2019s covenant people, did.
tn The infinitive construct is used here to indicate what is about to take place. See IBHS 610 \u00a736.2.3g.
tn Heb \u201cthe slain of Israel.\u201d The words \u201cbecause of\u201d are supplied in the translation for clarification. The preceding context makes it clear that Babylon would be judged for its atrocities against Israel (see especially 50:33\u201334; 51:10, 24, 35)."}, {"pk": 2844986, "translation": "NET", "book": 24, "chapter": 51, "verse": 50, "text": "You who have escaped the sword, go, do not delay. Remember the LORD in a faraway land. Think about Jerusalem.", "comment": "sn God\u2019s exiled people are told to leave doomed Babylon (see v. 45).
tn Heb \u201cdon\u2019t stand.\u201d
tn Heb \u201clet Jerusalem go up upon your heart.\u201d The \u201cheart\u201d is often viewed as the seat of one\u2019s mental faculties and thought life.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2844987, "translation": "NET", "book": 24, "chapter": 51, "verse": 51, "text": "\u2018We are ashamed because we have been insulted. Our faces show our disgrace. For foreigners have invaded the holy rooms in the LORD\u2019s temple.\u2019", "comment": "sn The exiles lament the way they have been humiliated.
tn Heb \u201cwe have heard an insult.\u201d
tn Heb \u201cdisgrace covers our face.\u201d
tn Or \u201choly places, sanctuaries.\u201d"}, {"pk": 2844988, "translation": "NET", "book": 24, "chapter": 51, "verse": 52, "text": "Yes, but the time will certainly come,\u201d says the LORD, \u201cwhen I will punish her idols. Throughout her land the mortally wounded will groan.", "comment": "tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cthat being so, look, days are approaching.\u201d Here \u05dc\u05b8\u05db\u05b5\u05df (lakhen) introduces the Lord\u2019s response to the people\u2019s lament (v. 51). It has the force of \u201cyes, but\u201d or \u201cthat may be true.\u201d See Judg 11:8 and BDB 486-87 s.v. \u05db\u05bc\u05b5\u05df 3.d."}, {"pk": 2844989, "translation": "NET", "book": 24, "chapter": 51, "verse": 53, "text": "Even if Babylon climbs high into the sky and fortifies her elevated stronghold, I will send destroyers against her,\u201d says the LORD.", "comment": "tn Or \u201cascends [into] heaven.\u201d Note the use of the phrase in Deut 30:12; 2 Kgs 2:11; and Amos 9:2.
tn Heb \u201cOracle of the Lord.\u201d
tn Heb \u201cfrom me destroyers will go against her.\u201d
tn Heb \u201cand even if she fortifies her strong elevated place.\u201d"}, {"pk": 2844990, "translation": "NET", "book": 24, "chapter": 51, "verse": 54, "text": "Cries of anguish will come from Babylon, the sound of great destruction from the land of the Babylonians."}, {"pk": 2844991, "translation": "NET", "book": 24, "chapter": 51, "verse": 55, "text": "For the LORD is ready to destroy Babylon, and put an end to her loud noise. Their waves will roar like turbulent waters. They will make a deafening noise.", "comment": "tn Or \u201cmighty waters.\u201d
tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the \u201cdestroyers\u201d mentioned in v. 53 as the agents of God\u2019s judgment on Babylon.
tn Heb \u201cand the noise of their sound will be given,\u201d"}, {"pk": 2844992, "translation": "NET", "book": 24, "chapter": 51, "verse": 56, "text": "For a destroyer is attacking Babylon. Her warriors will be captured; their bows will be broken. For the LORD is a God who punishes; he pays back in full.", "comment": "tn Or \u201cGod of retribution.\u201d
tn Heb \u201cfor a destroyer is coming against her, against Babylon.\u201d
tn The Piel form (which would be intransitive here, see GKC 142 \u00a752.k) should probably be emended to Qal.
tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, \u201che certainly pays one back.\u201d The translation assumes that the imperfect verbal form here describes the Lord\u2019s characteristic actions. Another option is to take it as referring specifically to his judgment on Babylon, in which case one should translate, \u201che will pay (Babylon) back in full.\u201d"}, {"pk": 2844993, "translation": "NET", "book": 24, "chapter": 51, "verse": 57, "text": "\u201cI will make her officials and wise men drunk, along with her governors, leaders, and warriors. They will fall asleep forever and never wake up,\u201d says the King whose name is the LORD who rules over all.", "comment": "sn See the note at Jer 51:39.
tn For the title \u201cYahweh of armies\u201d see the study note on Jer 2:19.
sn For discussion of the terms \u201cgovernors\u201d and \u201cleaders\u201d see the note at Jer 51:23."}, {"pk": 2844994, "translation": "NET", "book": 24, "chapter": 51, "verse": 58, "text": "This is what the LORD who rules over all says, \u201cBabylon\u2019s thick wall will be completely demolished. Her high gates will be set on fire. The peoples strive for what does not satisfy. The nations grow weary trying to get what will be destroyed.\u201d", "comment": "tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, \u201cwill certainly be demolished.\u201d
sn See the note at Jer 2:19.
tn The text has the plural \u201cwalls,\u201d but many Hebrew mss read the singular \u201cwall,\u201d which is also supported by the ancient Greek version. The modifying adjective \u201cthick\u201d is singular as well.
tn Heb \u201cand the nations for fire, and they grow weary.\u201d
tn Heb \u201cfor what is empty.\u201d"}, {"pk": 2844995, "translation": "NET", "book": 24, "chapter": 51, "verse": 59, "text": "This is the order Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he went to King Zedekiah of Judah in Babylon during the fourth year of his reign. (Seraiah was a quartermaster.)", "comment": "sn This would be 582 b.c.
tn Heb \u201can officer of rest.\u201d"}, {"pk": 2844996, "translation": "NET", "book": 24, "chapter": 51, "verse": 60, "text": "Jeremiah recorded on one scroll all the judgments that would come upon Babylon \u2014 all these prophecies written about Babylon.", "comment": "tn Or \u201cwrote.\u201d
tn Heb \u201cwords\u201d (or \u201cthings\u201d).
tn Or \u201cdisaster\u201d; or \u201ccalamity.\u201d"}, {"pk": 2844997, "translation": "NET", "book": 24, "chapter": 51, "verse": 61, "text": "Then Jeremiah said to Seraiah, \u201cWhen you arrive in Babylon, make sure you read aloud all these prophecies.", "comment": "tn Heb \u201cwords\u201d (or \u201cthings\u201d).
tn Heb \u201csee [that].\u201d"}, {"pk": 2844998, "translation": "NET", "book": 24, "chapter": 51, "verse": 62, "text": "Then say, \u2018O LORD, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!\u2019"}, {"pk": 2844999, "translation": "NET", "book": 24, "chapter": 51, "verse": 63, "text": "When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River.", "comment": "tn The word \u201cRiver\u201d is not in the Hebrew text, but has been supplied for clarity."}, {"pk": 2845000, "translation": "NET", "book": 24, "chapter": 51, "verse": 64, "text": "Then say, \u2018In the same way Babylon will sink and never rise again because of the judgments I am ready to bring upon her; they will grow faint.\u2019\u201d The prophecies of Jeremiah end here.", "comment": "sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.
tn Or \u201cdisaster\u201d; or \u201ccalamity.\u201d"}, {"pk": 2845001, "translation": "NET", "book": 24, "chapter": 52, "verse": 1, "text": "Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem for eleven years. His mother\u2019s name was Hamutal daughter of Jeremiah, from Libnah.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Some textual witnesses support the Kethib (consonantal text) in reading \u201cHamital.\u201d
sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet\u2019s ministry."}, {"pk": 2845002, "translation": "NET", "book": 24, "chapter": 52, "verse": 2, "text": "He did what displeased the LORD just as Jehoiakim had done.", "comment": "tn Heb \u201cwhat was evil in the eyes of the Lord.\u201d"}, {"pk": 2845003, "translation": "NET", "book": 24, "chapter": 52, "verse": 3, "text": "What follows is a record of what happened to Jerusalem and Judah because of the LORD\u2019s anger when he drove them out of his sight. Zedekiah rebelled against the king of Babylon.", "comment": "tn Heb \u201cSurely (or \u201cfor\u201d) because of the anger of the Lord this happened in Jerusalem and Judah until he drove them out from upon his face.\u201d For the phrase \u201cdrive out of his sight,\u201d see 7:15."}, {"pk": 2845004, "translation": "NET", "book": 24, "chapter": 52, "verse": 4, "text": "King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside it. They built siege ramps all around it. He arrived on the tenth day of the tenth month in the ninth year that Zedekiah ruled over Judah.", "comment": "tn Or \u201cagainst.\u201d
sn This would have been January 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April)."}, {"pk": 2845005, "translation": "NET", "book": 24, "chapter": 52, "verse": 5, "text": "The city remained under siege until Zedekiah\u2019s eleventh year."}, {"pk": 2845006, "translation": "NET", "book": 24, "chapter": 52, "verse": 6, "text": "By the ninth day of the fourth month the famine in the city was so severe the residents had no food.", "comment": "tn Heb \u201cthe people of the land.\u201d
sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months."}, {"pk": 2845007, "translation": "NET", "book": 24, "chapter": 52, "verse": 7, "text": "They broke through the city walls, and all the soldiers tried to escape. They left the city during the night. They went through the gate between the two walls that is near the king\u2019s garden. (The Babylonians had the city surrounded.) Then they headed for the Jordan Valley.", "comment": "sn Heb \u201ctoward the Arabah.\u201d The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.
sn The king\u2019s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the \u201ctwo walls\u201d which were probably the walls on the eastern and western hills."}, {"pk": 2845008, "translation": "NET", "book": 24, "chapter": 52, "verse": 8, "text": "But the Babylonian army chased after the king. They caught up with Zedekiah in the plains of Jericho, and his entire army deserted him.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2845009, "translation": "NET", "book": 24, "chapter": 52, "verse": 9, "text": "They captured him and brought him up to the king of Babylon at Riblah in the territory of Hamath and he passed sentence on him there.", "comment": "sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him."}, {"pk": 2845010, "translation": "NET", "book": 24, "chapter": 52, "verse": 10, "text": "The king of Babylon had Zedekiah\u2019s sons put to death while Zedekiah was forced to watch. He also had all the nobles of Judah put to death there at Riblah."}, {"pk": 2845011, "translation": "NET", "book": 24, "chapter": 52, "verse": 11, "text": "He had Zedekiah\u2019s eyes put out and had him bound in chains. Then the king of Babylon had him led off to Babylon and he was imprisoned there until the day he died.", "comment": "tn Heb \u201cfetters of bronze.\u201d The more generic \u201cchains\u201d is used in the translation because \u201cfetters\u201d is a word unfamiliar to most modern readers."}, {"pk": 2845012, "translation": "NET", "book": 24, "chapter": 52, "verse": 12, "text": "On the tenth day of the fifth month, in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard who served the king of Babylon, arrived in Jerusalem.", "comment": "tn For the meaning of this phrase see BDB 371 s.v. \u05d8\u05b7\u05d1\u05bc\u05b8\u05d7 2 and compare the usage in Gen 39:1.
tn The parallel account in 2 Kgs 25:8 has \u201cseventh.\u201d
sn The tenth day of the month would have been August 17, 586 b.c. in modern reckoning.
tn Heb \u201cstood before.\u201d"}, {"pk": 2845013, "translation": "NET", "book": 24, "chapter": 52, "verse": 13, "text": "He burned down the LORD\u2019s temple, the royal palace, and all the houses in Jerusalem, including every large house."}, {"pk": 2845014, "translation": "NET", "book": 24, "chapter": 52, "verse": 14, "text": "The whole Babylonian army that came with the captain of the royal guard tore down the walls that surrounded Jerusalem."}, {"pk": 2845015, "translation": "NET", "book": 24, "chapter": 52, "verse": 15, "text": "Nebuzaradan, the captain of the royal guard, took into exile some of the poor, the rest of the people who remained in the city, those who had deserted to him, and the rest of the craftsmen.", "comment": "tn Heb \u201cpoor of the people.\u201d"}, {"pk": 2845016, "translation": "NET", "book": 24, "chapter": 52, "verse": 16, "text": "But he left behind some of the poor and gave them fields and vineyards.", "comment": "tn Heb \u201cpoor of the land.\u201d
tn Heb \u201cNebuzaradan, the captain of the royal guard.\u201d However, the subject is clear from the preceding and modern English style would normally avoid repeating the proper name and title."}, {"pk": 2845017, "translation": "NET", "book": 24, "chapter": 52, "verse": 17, "text": "The Babylonians broke the two bronze pillars in the temple of the LORD, as well as the movable stands and the large bronze basin called the \u201cThe Sea.\u201d They took all the bronze to Babylon.", "comment": "sn For discussion of the items listed here, see the study notes at Jer 27:19."}, {"pk": 2845018, "translation": "NET", "book": 24, "chapter": 52, "verse": 18, "text": "They also took the pots, shovels, trimming shears, basins, pans, and all the bronze utensils used by the priests.", "comment": "sn These trimming shears were used to trim the wicks of the lamps.
sn These shovels were used to clean the altar.
tn Heb \u201cwith which they served (or \u201cfulfilled their duty\u201d).\u201d"}, {"pk": 2845019, "translation": "NET", "book": 24, "chapter": 52, "verse": 19, "text": "The captain of the royal guard took the gold and silver bowls, censers, basins, pots, lampstands, pans, and vessels.", "comment": "sn The censers held the embers used for the incense offerings.
sn These vessels were used for drink offerings."}, {"pk": 2845020, "translation": "NET", "book": 24, "chapter": 52, "verse": 20, "text": "The bronze of the items that King Solomon made for the LORD\u2019s temple (including the two pillars, the large bronze basin called \u201cThe Sea,\u201d the twelve bronze bulls under \u201cThe Sea,\u201d and the movable stands ) was too heavy to be weighed.", "comment": "tc The translation follows the LXX (Greek version), which reflects the description in 1 Kgs 7:25\u201326. The Hebrew text reads, \u201cthe twelve bronze bulls under the movable stands.\u201d \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd (hayyam, \u201cThe Sea\u201d) has been accidentally omitted by homoioarcton; note that the following form, \u05d4\u05b7\u05de\u05bc\u05b0\u05db\u05b9\u05e0\u05d5\u05b9\u05ea (hamm\u00ffkhonot, \u201cthe movable stands\u201d), also begins with the article."}, {"pk": 2845021, "translation": "NET", "book": 24, "chapter": 52, "verse": 21, "text": "Each of the pillars was about 27 feet high, about 18 feet in circumference, three inches thick, and hollow.", "comment": "tn Heb \u201ctwelve cubits.\u201d A \u201ccubit\u201d was a unit of measure, approximately equivalent to a foot and a half.
tn Heb \u201ceighteen cubits.\u201d A \u201ccubit\u201d was a unit of measure, approximately equivalent to a foot and a half.
tn Heb \u201cfour fingers.\u201d"}, {"pk": 2845022, "translation": "NET", "book": 24, "chapter": 52, "verse": 22, "text": "The bronze top of one pillar was about seven and one-half feet high and had bronze latticework and pomegranate-shaped ornaments all around it. The second pillar with its pomegranate-shaped ornaments was like it.", "comment": "tn Heb \u201cfive cubits.\u201d A \u201ccubit\u201d was a unit of measure, approximately equivalent to a foot and a half."}, {"pk": 2845023, "translation": "NET", "book": 24, "chapter": 52, "verse": 23, "text": "There were ninety-six pomegranate-shaped ornaments on the sides; in all there were one hundred pomegranate-shaped ornaments over the latticework that went around it."}, {"pk": 2845024, "translation": "NET", "book": 24, "chapter": 52, "verse": 24, "text": "The captain of the royal guard took Seraiah the chief priest, Zephaniah the priest who was second in rank, and the three doorkeepers.", "comment": "sn See the note at Jer 35:4."}, {"pk": 2845025, "translation": "NET", "book": 24, "chapter": 52, "verse": 25, "text": "From the city he took an official who was in charge of the soldiers, seven of the king\u2019s advisers who were discovered in the city, an official army secretary who drafted citizens for military service, and sixty citizens who were discovered in the middle of the city.", "comment": "tn Heb \u201cmen, from the people of the land\u201d (also later in this verse)."}, {"pk": 2845026, "translation": "NET", "book": 24, "chapter": 52, "verse": 26, "text": "Nebuzaradan, the captain of the royal guard, took them and brought them to the king of Babylon at Riblah."}, {"pk": 2845027, "translation": "NET", "book": 24, "chapter": 52, "verse": 27, "text": "The king of Babylon ordered them to be executed at Riblah in the territory of Hamath. So Judah was taken into exile away from its land.", "comment": "tn Heb \u201cstruck them down and killed them.\u201d"}, {"pk": 2845028, "translation": "NET", "book": 24, "chapter": 52, "verse": 28, "text": "Here is the official record of the number of people Nebuchadnezzar carried into exile: In the seventh year, 3,023 Jews;", "comment": "sn This would be 597 b.c.
tn Heb \u201cthese are the people.\u201d"}, {"pk": 2845029, "translation": "NET", "book": 24, "chapter": 52, "verse": 29, "text": "in Nebuchadnezzar\u2019s eighteenth year, 832 people from Jerusalem;", "comment": "sn This would be 586 b.c."}, {"pk": 2845030, "translation": "NET", "book": 24, "chapter": 52, "verse": 30, "text": "in Nebuchadnezzar\u2019s twenty-third year, Nebuzaradan, the captain of the royal guard, carried into exile 745 Judeans. In all 4,600 people went into exile.", "comment": "sn This would be 581 b.c."}, {"pk": 2845031, "translation": "NET", "book": 24, "chapter": 52, "verse": 31, "text": "In the thirty-seventh year of the exile of King Jehoiachin of Judah, on the twenty-fifth day of the twelfth month, Evil-Merodach, in the first year of his reign, pardoned King Jehoiachin of Judah and released him from prison.", "comment": "tn Heb \u201clifted up the head of.\u201d
sn The parallel account in 2 Kgs 25:28 has \u201ctwenty-seventh.\u201d
sn The twenty-fifth day would be March 20, 561 b.c. in modern reckoning."}, {"pk": 2845032, "translation": "NET", "book": 24, "chapter": 52, "verse": 32, "text": "He spoke kindly to him and gave him a more prestigious position than the other kings who were with him in Babylon.", "comment": "tn Heb \u201cmade his throne above the throne of"}, {"pk": 2845033, "translation": "NET", "book": 24, "chapter": 52, "verse": 33, "text": "Jehoiachin took off his prison clothes and ate daily in the king\u2019s presence for the rest of his life.", "comment": "tn The subject is unstated in the Hebrew text, but Jehoiachin is clearly the subject of the following verb."}, {"pk": 2845034, "translation": "NET", "book": 24, "chapter": 52, "verse": 34, "text": "He was given daily provisions by the king of Babylon for the rest of his life until the day he died."}, {"pk": 2845035, "translation": "NET", "book": 25, "chapter": 1, "verse": 1, "text": "\u05d0 (Alef) Alas! The city once full of people now sits all alone! The prominent lady among the nations has become a widow! The princess who once ruled the provinces has become a forced laborer! \u05d1 (Bet)", "comment": "tn Heb \u201cprincess among the provinces.\u201d The noun \u05de\u05b0\u05d3\u05b4\u05d9\u05e0\u05b8\u05d4 (m\u00ffdinah) is an Aramaic loanword which refers to an administrative district or province in the empire (e.g., Ezek 19:8; Dan 8:2) (BDB 193 s.v. 2; HALOT 549 s.v.).
tn Following the verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah, \u201cto be\u201d), the preposition \u05dc (lamed) designates a transition into a new state or condition: \u201cto become\u201d (BDB 512 s.v. \u05dc\u05b0 4.a; e.g., Gen 2:7; 1 Sam 9:16; 15:1).
tn The noun \u05d1\u05bc\u05b8\u05d3\u05b8\u05d3 (badad, \u201cisolation, alone\u201d) functions as adverbial accusative of state. After verbs of dwelling, it pictures someone sitting apart, which may be linked to dwelling securely, especially of a city or people (Num 23:9; Deut 33:28; Jer 49:31; Ps 4:8 [HT 9]), or to isolation (Lev 13:46; Jer 15:17; 3:28). Applied to personified Jerusalem, it contrasts a possible connotation of dwelling securely, instead stating that Lady Jerusalem is abandoned and connoting that the city is deserted.
tn The noun \u05de\u05b7\u05e1 (mas) means \u201cforced labor, corve\u00e9 slave, conscripted worker.\u201d It refers to a subjugated population, subject to forced labor and/or heavy taxes (Gen 49:15; Exod 1:11; Deut 20:11; Josh 16:10; 17:13; Judg 1:28, 30, 33, 35; 1 Kgs 5:28; 9:15, 21; 12:18; 2 Chr 10:18; Isa 31:8; Lam 1:1).
sn Chapters 1-4 are arranged in alphabetic-acrostic structures; the acrostic pattern does not appear in chapter 5. Each of the 22 verses in chapters 1, 2 and 4 begins with a successive letter of the Hebrew alphabet, while the acrostic appears in triplicate in the 66 verses in chapter 3. The acrostic pattern does not appear in chapter 5, but its influence is felt in that it has 22 verses, the same as the number of letters in the Hebrew alphabet. For further study on Hebrew acrostics, see W. M. Soll, \u201cBabylonian and Biblical Acrostics,\u201d Bib 69 (1988): 305-23; D. N. Freedman, \u201cAcrostic Poems in the Hebrew Bible: Alphabetic and Otherwise,\u201d CBQ 48 (1986): 408-31; B. Johnson, \u201cForm and Message in Lamentations,\u201d ZAW 97 (1985): 58-73; K. C. Hanson, \u201cAlphabetic Acrostics: A Form Critical Study,\u201d Ph.D. diss., Claremont Graduate School, 1984; S. Bergler, \u201cThreni V \u2013 Nur ein alphabetisierendes Lied? Versuch einer Deutung,\u201d VT 27 (1977): 304-22; E. M. Schramm, \u201cPoetic Patterning in Biblical Hebrew,\u201d Michigan Oriental Studies in Honor of George S. Cameron, 175-78; D. N. Freedman, \u201cAcrostics and Metrics in Hebrew Poetry,\u201d HTR 65 (1972): 367-92; N. K. Gottwald, \u201cThe Acrostic Form,\u201d Studies in the Book of Lamentations, 23-32; P. A. Munch, \u201cDie alphabetische Akrostichie in der judischen Psalmendicthung,\u201d ZDMG 90 (1936): 703-10; M. L\u00f6hr, \u201cAlphabetische und alphabetisierende Lieder im AT,\u201d ZAW 25 (1905): 173-98.
tc The LXX and Vulgate (dependent on the LXX) include a preface that is lacking in the MT: \u201cAnd it came to pass after Israel had been taken captive and Jerusalem had been laid waste, Jeremiah sat weeping and lamented this lament over Jerusalem, and said\u2026.\u201d Scholars generally view the preface in the LXX and Vulgate as a later addition, though the style is Hebrew rather than Greek.
tn The adverb \u05d0\u05b5\u05d9\u05db\u05b8\u05d4 (\u2019ekhah) is used as an exclamation of lament or desperation: \u201cHow!\u201d (BDB 32 s.v.) or \u201cAlas!\u201d (HALOT 40 s.v. 1.e). It is often the first word in laments (Isa 1:21; Jer 48:17; Lam 1:1; 2:1; 4:1, 2). Like the less emphatic exclamation \u05d0\u05b5\u05d9\u05da\u05b0 (\u2019ekh, \u201cAlas!\u201d) (2 Sam 1:19; Isa 14:4, 12; Ezek 26:17), it is used in contexts of lament and mourning.sn The term \u05d0\u05b5\u05d9\u05db\u05b8\u05d4 (\u2019ekhah, \u201cAlas!\u201d) and counterpart \u05d0\u05b5\u05d9\u05da\u05b0 (\u2019ekh, \u201cAlas!\u201d) are normally uttered in contexts of mourning as exclamations of lament over a deceased person (2 Sam 1:19; Isa 14:4, 12). The prophets borrow this term from its normal Sitz im Leben in the funeral lament and rhetorically place it in the context of announcements or descriptions of God\u2019s judgment (Isa 1:21; Jer 48:17; Ezek 26:17; Lam 1:1; 2:1; 4:1, 2). This creates a personification of the city/nation which is either in danger of imminent \u201cdeath\u201d or already has \u201cdied\u201d as a result of the Lord\u2019s judgment.
tn Heb \u201cgreat of people.\u201d The construct \u05e8\u05b7\u05d1\u05bc\u05b8\u05ea\u05b4\u05d9 \u05e2\u05b8\u05dd (rabbati \u2019am, \u201cgreat of people\u201d) is an idiom for large population: \u201cfull of people, populous\u201d (BDB 912-13 s.v. I \u05e8\u05b7\u05d1; HALOT 1172 s.v. 7.a). The hireq-campaginis ending on \u05e8\u05b7\u05d1\u05bc\u05b8\u05ea\u05b4\u05d9 (rabbati), from the adjective \u05e8\u05b7\u05d1 (rav, \u201cgreat\u201d), is a remnant of the old genitive-construct case (GKC 253 \u00a790.l). By contrast to the first half of the line, it is understood that she was full of people formerly. \u05e8\u05b7\u05d1\u05bc\u05b8\u05ea\u05b4\u05d9 \u05e2\u05b8\u05dd (rabbati \u2019am) may also be construed as a title.sn Two thirds of Lamentations is comprised of enjambed lines rather than Hebrew poetry\u2019s more frequent couplets of parallel phrasing. This serves a rhetorical effect not necessarily apparent if translated in the word order of English prose. Together with the alphabetic acrostic form, these pull the reader/hearer along through the various juxtaposed pictures of horror and grief. For further study on the import of these stylistic features to the function of Lamentations see F. W. Dobbs-Allsopp, Lamentations (IBC), 12-20; idem, \u201cThe Enjambing Line in Lamentations: A Taxonomy (Part 1),\u201d ZAW 113/2 (2001): 219-39; idem, \u201cThe Effects of Enjambment in Lamentations,\u201d ZAW 113/5 (2001): 1-16. However, for the sake of English style and clarity, the translation does not necessarily reflect the Hebrew style and word order.
tn Heb \u201cgreat.\u201d The adjective \u05e8\u05b7\u05d1 (rav, \u201cgreat\u201d) is used in reference to a position of prominence, leadership (Ps 48:3; Dan 11:3, 5) or strength (Isa 53:12; 63:1; 2 Chr 14:10) (BDB 913 s.v. 2.b; HALOT 1172 s.v. 6). The hireq-campaginis ending on \u05e8\u05b7\u05d1\u05bc\u05b8\u05ea\u05b4\u05d9 (rabbati) from the adjective \u05e8\u05b7\u05d1 (rav, \u201cgreat\u201d) is a remnant of the old genitive-construct case (GKC 253 \u00a790.l). This adjective is the same word mentioned at the beginning of the verse in the phrase \u201cfull of people.\u201d These may also be construed as epithets.
tn The kaf (\u05db\u05bc) prefixed to \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05e0\u05b8\u05d4 (\u2019almanah, \u201cwidow\u201d) expresses identity (\u201chas become a widow\u201d) rather than comparison (\u201chas become like a widow\u201d) (see HALOT 453 s.v. 1; BDB 454 s.v. \u05db\u05bc\u05b0 1.d). The construction emphasizes the class of widowhood.
tn The noun \u05e9\u05c2\u05b8\u05e8\u05b8\u05ea\u05b4\u05d9 (sarati, \u201cprincess\u201d) is in construct with the following noun. The hireq-campaginis ending on \u05e9\u05c2\u05b8\u05e8\u05b8\u05ea\u05b4\u05d9 (sarati) is a remnant of the old genitive-construct case (GKC 253 \u00a790.l).sn Judah was organized into administrative districts or provinces under the rule of provincial governors (\u05e9\u05c2\u05b8\u05e8\u05b4\u05d9\u05dd, sarim) (1 Kgs 20:14, 17, 19). The feminine term \u05e9\u05c2\u05b8\u05e8\u05b8\u05d4 (sarah, \u201cprincess, provincial governess\u201d) is a wordplay alluding to this political background: personified Jerusalem had ruled over the Judean provinces."}, {"pk": 2845036, "translation": "NET", "book": 25, "chapter": 1, "verse": 2, "text": "She weeps bitterly at night; tears stream down her cheeks. She has no one to comfort her among all her lovers. All her friends have betrayed her; they have become her enemies. \u05d2 (Gimel)", "comment": "tn Heb \u201cher tears are on her cheek.\u201d
tn Heb \u201clovers.\u201d The term \u201clovers\u201d is a figurative expression (hypocatastasis), comparing Jerusalem\u2019s false gods and foreign political alliances to sexually immoral lovers. Hosea uses similar imagery (Hos 2:5, 7, 10, 13). It may also function as a double entendre, first evoking a disconcerting picture of a funeral where the widow has no loved ones present to comfort her. God also does not appear to be present to comfort Jerusalem and will later be called her enemy. The imagery in Lamentations frequently capitalizes on changing the reader\u2019s expectations midstream."}, {"pk": 2845037, "translation": "NET", "book": 25, "chapter": 1, "verse": 3, "text": "Judah has departed into exile under affliction and harsh oppression. She lives among the nations; she has found no resting place. All who pursued her overtook her in narrow straits. \u05d3 (Dalet)", "comment": "tn There is a debate over the function of the preposition \u05de\u05b4\u05df (min): (1) temporal sense: \u201cafter\u201d (HALOT 598 s.v. 2.c; BDB 581 s.v. 4.b) (e.g., Gen 4:3; 38:24; Josh 23:1; Judg 11:4; 14:8; Isa 24:22; Ezek 38:8; Hos 6:2) is adopted by one translation: \u201cAfter affliction and harsh labor, Judah has gone into exile\u201d (NIV). (2) causal sense: \u201cbecause\u201d (HALOT 598 s.v. 6; BDB 580 s.v. 2.f) (e.g., Isa 5:13) is adopted by many English versions: \u201cJudah has gone into exile because of misery and harsh oppression/servitude\u201d (cf. KJV, NKJV, RSV, NRSV, NJPS). (3) instrumentality: \u201cby, through\u201d (BDB 579 s.v. 2.e): \u201cJudah has gone into exile under affliction, and under harsh servitude\u201d (NASB). The issue here is whether this verse states that Judah went into exile after suffering a long period of trouble and toil, or that Judah went into exile because of the misery and affliction that the populace suffered under the hands of the Babylonians. For fuller treatment of this difficult syntactical problem, see D. R. Hillers, Lamentations (AB), 6-7.
tn Heb \u201cgreat servitude.\u201d The noun \u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 (\u2019avodah, \u201cservitude\u201d) refers to the enforced labor and suffering inflicted upon conquered peoples who are subjugated into slavery (Exod 1:14; 2:23; 5:9, 11; 6:9; Deut 26:6; 1 Kgs 12:4; 1 Chr 26:30; 2 Chr 10:4; 12:8; Isa 14:3; Lam 1:3).
tn The antecedent of \u201cshe\u201d is \u201cJudah,\u201d which functions as a synecdoche of nation (= Judah) for the inhabitants of the nation (= people). Thus, \u201cshe\u201d (= Judah) is tantamount to \u201cthey\u201d (= former inhabitants of Judah).
tn The preposition \u05d1\u05bc\u05b4\u05d9\u05df (bin) is used in reference to a location: \u201cbetween\u201d (BDB 107 s.v. 1). The phrase \u05d1\u05bc\u05b4\u05d9\u05df \u05d4\u05b7\u05de\u05bc\u05b0\u05e6\u05b8\u05e8\u05b4\u05d9\u05dd (bin hamm\u00fftsarim, \u201cbetween the narrow places\u201d) is unparalleled elsewhere in the Hebrew scriptures; however, this line is paraphrased in \u201cThe Thanksgiving Psalm\u201d from Qumran (Hodayoth = 1QH v 29) which adds the phrase \u201cso I could not get away.\u201d Following the interpretation of this line at Qumran, it describes a futile attempt to flee from the enemies in narrow straits which thwarted a successful escape.
tn Heb \u201cdistresses.\u201d The noun \u05de\u05b5\u05e6\u05b7\u05e8 (metsar, \u201cdistress\u201d) occurs only here and in Ps 118:5 (NIV, \u201canguish\u201d). Here, the plural form \u05de\u05b0\u05e6\u05b8\u05e8\u05b4\u05d9\u05dd (m\u00fftsarim, lit., \u201cdistresses\u201d) is an example of the plural of intensity: \u201cintense distress.\u201d The phrase \u05d1\u05bc\u05b4\u05d9\u05df \u05d4\u05b7\u05de\u05bc\u05b0\u05e6\u05b8\u05e8\u05b4\u05d9\u05dd (bin hamm\u00fftsarim, \u201cbetween the narrow places\u201d) is unparalleled elsewhere in the Hebrew scriptures; however, this line is paraphrased in \u201cThe Thanksgiving Psalm\u201d from Qumran (Hodayoth = 1QH v 29) which adds the phrase \u201cso I could not get away.\u201d Following the interpretation of this line at Qumran, it describes a futile attempt to flee from the enemies in narrow straits which thwarted a successful escape.
tn Heb \u201cJudah.\u201d The term \u201cJudah\u201d is a synecdoche of nation (= Judah) for the inhabitants of the nation (= people)."}, {"pk": 2845038, "translation": "NET", "book": 25, "chapter": 1, "verse": 4, "text": "The roads to Zion mourn because no one travels to the festivals. All her city gates are deserted; her priests groan. Her virgins grieve; she is in bitter anguish! \u05d4 (He)", "comment": "tn Heb \u201croads of Zion.\u201d The noun \u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df (tsiyyon, Zion) is a genitive of direction (termination) following the construct noun, meaning \u201croads to Zion.\u201dsn The noun \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05b5\u05d9 (darkhe, \u201croads\u201d) is normally masculine in gender, but here it is feminine (e.g., Exod 18:20) (BDB 202 s.v.) as indicated by the following feminine adjective \u05d0\u05b2\u05d1\u05bc\u05b5\u05dc\u05bc\u05d5\u05b9\u05ea (\u2019avelot, \u201cmourning\u201d). This rare feminine usage is probably due to the personification of Jerusalem as a bereaved woman throughout chap. 1.
tn Heb \u201cand she is bitter to herself,\u201d that is, \u201csick inside\u201d (2 Kgs 4:27)
tc The MT reads \u05e0\u05bc\u05d5\u05bc\u05d2\u05d5\u05b9\u05ea (nugot, \u201care grieved\u201d), Niphal participle feminine plural from \u05d9\u05b8\u05d2\u05b8\u05d4 (yagah, \u201cto grieve\u201d). The LXX \u1f00\u03b3\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9 (agomenai) reflects \u05e0\u05b8\u05d4\u05d5\u05bc\u05d2\u05d5\u05b9\u05ea (nahugot, \u201care led away\u201d), Qal passive participle feminine plural from \u05e0\u05b8\u05d4\u05b7\u05d2 (nahag, \u201cto lead away into exile\u201d), also reflected in Aquila and Symmachus. The MT reading is an unusual form (see translator\u2019s note below) and best explains the origin of the LXX which is a more common root. It would be difficult to explain the origin of the MT reading if the LXX reflects the original. Therefore, the MT is probably the original reading.tn Heb \u201care grieved\u201d or \u201care worried.\u201d The unusual form \u05e0\u05bc\u05d5\u05bc\u05d2\u05d5\u05b9\u05ea (nugot) is probably best explained as Niphal feminine plural participle (with dissimilated nun [\u05df]) from \u05d9\u05b8\u05d2\u05b8\u05d4 (yagah, \u201cto grieve\u201d). The similarly formed Niphal participle masculine plural construct \u05e0\u05d5\u05bc\u05d2\u05b5\u05d9 (nuge) appears in Zeph 3:18 (GKC 421 \u00a7130.a). The Niphal of \u05d9\u05b8\u05d2\u05b8\u05d4 (yagah, \u201cto grieve\u201d) appears only twice, both in contexts of sorrow: \u201cto grieve, sorrow\u201d (Lam 1:4; Zeph 3:18).
tn Heb \u201cgroan\u201d or \u201csigh.\u201d The verb \u05d0\u05b8\u05e0\u05b7\u05d7 (\u2019anakh) is an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). BDB 58 s.v. 1 suggests that it means \u201csigh\u201d but HALOT 70-71 s.v. prefers \u201cgroan\u201d here.
tn The verb \u05e9\u05c1\u05b8\u05de\u05b5\u05dd (shamem) normally means \u201cto be desolated; to be appalled,\u201d but when used in reference to land, it means \u201cdeserted\u201d (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4) (BDB 1030 s.v. 1).
tc The MT reads \u05e9\u05c1\u05b0\u05e2\u05b8\u05e8\u05b6\u05d9\u05d4\u05b8 (sh\u00ff\u2019areha, \u201cher gates\u201d). The BHS editors suggest revocalizing the text to the participle \u05e9\u05c1\u05b9\u05e2\u05b2\u05e8\u05b6\u05d9\u05d4\u05b8 (sho\u2019areha, \u201cher gate-keepers\u201d) from \u05e9\u05c1\u05b9\u05e2\u05b5\u05e8 (sho\u2019er, \u201cporter\u201d; BDB 1045 s.v. \u05e9\u05c1\u05b9\u05e2\u05b5\u05e8). The revocalization creates tight parallelism: \u201cher gate-keepers\u201d//\u201cher priests,\u201d but ruins the chiasm: (A) her gate-keepers, (B) her priests, (B\u2019) her virgins, (A\u2019) the city itself.
tn Heb \u201cthose coming of feast.\u201d The construct chain \u05d1\u05bc\u05b8\u05d0\u05b5\u05d9 \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 (ba\u2019e mo\u2019ed) consists of (1) the substantival plural construct participle \u05d1\u05bc\u05b8\u05d0\u05b5\u05d9 (ba\u2019e, \u201cthose who come\u201d) and (2) the collective singular genitive of purpose \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 (mo\u2019ed, \u201cfor the feasts\u201d).
tn Heb \u201cfrom lack of.\u201d The construction \u05de\u05b4\u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 (mibb\u00ffli) is composed of the preposition \u05de\u05b4\u05df (min) functioning in a causal sense (BDB 580 s.v. \u05de\u05b4\u05df 2.f) and the adverb of negation \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 (b\u00ffli) to denote the negative cause: \u201cfrom want of\u201d or \u201cwithout\u201d (HALOT 133 s.v. \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 4; BDB 115 s.v. \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 2.c) (Num 14:16; Deut 9:28; 28:55; Eccl 3:11; Isa 5:13; Jer 2:15; 9:11; Hos 4:6; Ezek 34:5).
tn The adjective \u05d0\u05b2\u05d1\u05bc\u05b5\u05dc\u05bc\u05d5\u05b9\u05ea (\u2019avelot, \u201cmourning\u201d) functions as a predicate of state.sn The term \u05d0\u05b8\u05d1\u05bc\u05b7\u05dc\u05bc (\u2019aval, \u201cmourn\u201d) refers to the mourning rites for the dead or to those mourning the deceased (Gen 37:35; Job 29:25; Ps 35:14; Jer 16:7; Esth 6:12; Sir 7:34; 48:24). The prophets often use it figuratively to personify Jerusalem as a mourner, lamenting her deceased and exiled citizens (Isa 57:18; 61:2, 3) (BDB 5 s.v.; HALOT 7 s.v.)."}, {"pk": 2845039, "translation": "NET", "book": 25, "chapter": 1, "verse": 5, "text": "Her foes subjugated her; her enemies are at ease. For the LORD afflicted her because of her many acts of rebellion. Her children went away captive before the enemy. \u05d5 (Vav)", "comment": "tn Heb \u201cbecause of her many rebellions.\u201d The plural \u05e4\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b6\u05d9\u05d4\u05b8 (p\u00ffsha\u2019eha, \u201cher rebellions\u201d) is an example of the plural of repeated action or characteristic behavior (see IBHS 121 \u00a77.4.2c). The 3rd person feminine singular suffix (\u201cher\u201d) probably functions as a subjective genitive: \u201cher rebellions\u201d = \u201cshe has rebelled.\u201d
tn The singular noun \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9 (sh\u00ffvi) is a collective singular, meaning \u201ccaptives, prisoners.\u201d It functions as an adverbial accusative of state: \u201c[they] went away as captives.\u201d
tn The nuance expressed in the LXX is that her enemies prosper (cf. KJV, NASB, NRSV, NLT).
tn Heb \u201cher foes became [her] head\u201d (\u05d4\u05b8\u05d9\u05d5\u05bc \u05e6\u05b8\u05e8\u05b6\u05d9\u05d4\u05b8 \u05dc\u05b0\u05e8\u05b9\u05d0\u05e9\u05c1, hayu tsareha l\u00ffro\u2019sh) or more idiomatically \u201chave come out on top.\u201d This is a Semitic idiom for domination or subjugation, with \u201chead\u201d as a metaphor for leader."}, {"pk": 2845040, "translation": "NET", "book": 25, "chapter": 1, "verse": 6, "text": "All of Daughter Zion\u2019s splendor has departed. Her leaders became like deer; they found no pasture, so they were too exhausted to escape from the hunter. \u05d6 (Zayin)", "comment": "tn Heb \u201cthey fled with no strength\u201d (\u05d5\u05b7\u05d9\u05bc\u05b5\u05dc\u05b0\u05db\u05d5\u05bc \u05d1\u05b0\u05dc\u05b9\u05d0\u05be\u05db\u05b9\u05d7\u05b7, vayel\u00ffkhu b\u00fflo\u2019-khoakh).
tn Heb \u201cthe pursuer\u201d or \u201cchaser.\u201d The term \u05e8\u05b8\u05d3\u05b7\u05e3 (\u201cto chase, pursue\u201d) here refers to a hunter (e.g., 1 Sam 26:20). It is used figuratively (hypocatastasis) of military enemies who \u201chunt down\u201d those who flee for their lives (e.g., Gen 14:15; Lev 26:7, 36; Judg 4:22; Ps 7:6; 69:27; 83:16; 143:3; Isa 17:13; Lam 5:5; Amos 1:11).
tn Heb \u201cthe daughter of Zion.\u201d This phrase is used as an epithet for the city. \u201cDaughter\u201d may seem extraneous in English but consciously joins the various epithets and metaphors of Jerusalem as a woman, a device used to evoke sympathy from the reader.
tn Heb \u201call her splendor.\u201d The 3rd person feminine singular pronominal suffix (\u201cher\u201d) functions as a subjective genitive: \u201ceverything in which she gloried.\u201d The noun \u05d4\u05b8\u05d3\u05b8\u05e8 (hadar, \u201csplendor\u201d) is used of personal and impersonal referents in whom Israel gloried: Ephraim (Deut 33:17), Jerusalem (Isa 5:14), Carmel (Isa 35:2). The context focuses on the exile of Zion\u2019s children (1:5c) and leaders (1:6bc). The departure of the children and leaders of Jerusalem going away into exile suggested to the writer the departure of the glory of Israel.
tn Heb \u201cIt has gone out from the daughter of Zion, all her splendor.\u201d"}, {"pk": 2845041, "translation": "NET", "book": 25, "chapter": 1, "verse": 7, "text": "Jerusalem remembers, when she became a poor homeless person, all her treasures that she owned in days of old. When her people fell into an enemy\u2019s grip, none of her allies came to her rescue. Her enemies gloated over her; they sneered at her downfall. \u05d7 (Khet)", "comment": "tn Heb \u201cand there was no helper for her.\u201d This phrase is used idiomatically in OT to describe the plight of a city whose allies refuse to help ward off a powerful attacker. The nominal participle \u05e2\u05d5\u05b9\u05d6\u05b5\u05e8 II (\u2019oser) refers elsewhere to military warriors (1 Chr 12:1, 18, 22; 2 Chr 20:23; 26:7; 28:23; 26:15; Ps 28:7; 46:6; Ezek 12:14; 30:8; 32:21; Dan 11:34) and the related noun refers to military allies upon whom an attacked city calls for help (Lachish Letters 19:1).
tn Heb \u201cthe adversaries\u201d (\u05e6\u05b8\u05e8\u05b4\u05d9\u05dd, tsarim). The 3rd person feminine singular pronoun \u201cher\u201d is supplied in the translation for the sake of clarity and good English style.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn As elsewhere in chap. 1, Jerusalem is personified as remembering the catastrophic days of 587 b.c. when Nebuchadnezzar destroyed the city and exiled its inhabitants. Like one of its dispossessed inhabitants, Jerusalem is pictured as becoming impoverished and homeless.
tn Heb \u201cthe days of her poverty and her homelessness,\u201d or \u201cthe days of her affliction and wandering.\u201d The plural construct \u05d9\u05b0\u05de\u05b5\u05d9 (y\u00ffme, \u201cdays of\u201d) functions in the general sense \u201cthe time of\u201d or \u201cwhen,\u201d envisioning the time period in which this occurred. The principal question is whether the phrase is a direct object or an adverb. If a direct object, she remembers either the season when the process happened or she remembers, i.e. reflects on, her current season of life. An adverbial sense, \u201cduring\u201d or \u201cthroughout\u201d normally occurs with \u05db\u05bc\u05b9\u05dc (kol, \u201call\u201d) in the phrase \u201call the days of\u2026\u201d but may also occur without \u05db\u05bc\u05b9\u05dc (kol) in poetry as in Job 10:20. The adverbial sense would be translated \u201cduring her poor homeless days.\u201d Treating \u201cdays\u201d adverbially makes better sense with line 7b, whereas treating \u201cdays\u201d as a direct object makes better sense with line 7c.
tn The 3rd person feminine singular suffixes on the terms \u05e2\u05b8\u05e0\u05b0\u05d9\u05b8\u05d4\u05bc \u05d5\u05bc\u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b6\u05d9\u05d4\u05b8 (\u2019onyah um\u00ffrudeha, \u201cher poverty and her homelessness,\u201d or \u201cthe days of her affliction and wandering\u201d) function as subjective genitives: \u201cshe became impoverished and homeless.\u201d The plural noun \u05d5\u05bc\u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b6\u05d9\u05d4\u05b8 (um\u00ffrudeha, lit. \u201cher homelessnesses\u201d) is an example of the plural of intensity. The two nouns \u05e2\u05b8\u05e0\u05b0\u05d9\u05b8\u05d4\u05bc \u05d5\u05bc\u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b6\u05d9\u05d4\u05b8 (\u2019onyah um\u00ffrudeha, lit., \u201cher poverty and her homelessness\u201d) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: \u201cher impoverished homelessness\u201d or \u201chomeless poor\u201d (GKC 397-98 \u00a7124.e). The nearly identical phrase \u05e2\u05b2\u05e0\u05b4\u05d9\u05bc\u05b4\u05d9\u05dd \u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b4\u05d9\u05dd (\u2019aniyyim m\u00ffrudim, \u201chomeless poor\u201d) is used in Isa 58:7 (see GKC 226 \u00a783.c), suggesting this was a Hebrew idiom. Jerusalem is personified as one of its inhabitants who became impoverished and homeless when the city was destroyed.
tc The BHS editors suggest that the second bicola in 1:7 is a late addition and should be deleted. Apart from the four sets of bicola here in 1:7 and again in 2:19, every stanza in chapters 1-4 consists of three sets of bicola. Commentators usually suggest dropping line b or line c. Depending on the meaning of \u201cdays\u201d in line a (see note on \u201cwhen\u201d earlier in the verse) either line makes sense. The four lines would make sense as two bicola if \u201cdays of\u201d in line 7a is understood adverbially and 7b as the direct object completing the sentence. Lines 7c-d would begin with a temporal modifier and the rest of the couplet describe conditions that were true at that time.
tn Heb \u201cinto the hand of.\u201d In such phrases \u201chand\u201d represents power or authority.
tn The verb \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201cto look\u201d) has a broad range of meanings, including \u201cto feast the eyes upon\u201d and \u201cto look down on\u201d or \u201cto gloat over\u201d fallen enemies with exultation and triumph (e.g., Judg 16:27; Pss 22:18; 112:8; 118:7; Ezek 28:17; Mic 7:10; Obad 12, 13). This nuance is clarified by the synonymous parallelism between \u05e8\u05b8\u05d0\u05d5\u05bc\u05d4\u05b8 (ra\u2019uha, \u201cthey gloated over her\u201d) in the A-line and \u05e9\u05c2\u05b8\u05d7\u05b2\u05e7\u05d5\u05bc \u05e2\u05b7\u05dc\u05be\u05de\u05b4\u05e9\u05c1\u05b0\u05d1\u05bc\u05b7\u05ea\u05bc\u05b6\u05d4\u05b8 (sakhaqu \u2019al-mishbatteha, \u201cthey mocked at her downfall\u201d) in the B-line.
tn Heb \u201claughed\u201d or \u201csneered.\u201d The verb \u05e9\u05c2\u05b8\u05d7\u05b7\u05e7 (sakhaq, \u201cto laugh\u201d) is often used in reference to contempt and derision (e.g., Job 30:1; Pss 37:13; 52:8; 59:9; Lam 1:7).
tc The MT reads \u05de\u05b4\u05e9\u05c1\u05b0\u05d1\u05bc\u05b7\u05ea\u05bc\u05b6\u05d4\u05b8 (mishbatteha, \u201cher annihilation\u201d) from the noun \u05de\u05b4\u05e9\u05c1\u05b0\u05d1\u05bc\u05b8\u05ea (mishbat, \u201ccessation, annihilation\u201d), which is derived from the root \u05e9\u05c1\u05b8\u05d1\u05b7\u05ea (shavat, \u201cto cease\u201d). The LXX mistakenly connected this with the root \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav, \u201cto dwell\u201d), reading \u03bc\u03b5\u03c4\u03bf\u03b9\u03ba\u03b5\u03c3\u03af\u1fb3 \u03b1\u1f50\u03c4\u1fc6\u03c2 (metoikesia auth\") which reflects \u05e9\u05c1\u05b4\u05d1\u05b0\u05ea\u05bc\u05b8\u05d4\u05bc (shivtah, \u201cher dwelling\u201d). The MT is favored on the basis of internal evidence: (1) The MT is the more difficult reading, being a hapax legomenon, (2) the LXX is guilty of simply misunderstanding the root and wrongly vocalizing the consonantal text, and (3) the LXX does not make good sense contextually, while the MT does.tn Heb \u201cher cessation\u201d or \u201cher annihilation.\u201d"}, {"pk": 2845042, "translation": "NET", "book": 25, "chapter": 1, "verse": 8, "text": "Jerusalem committed terrible sin; therefore she became an object of scorn. All who admired her have despised her because they have seen her nakedness. She groans aloud and turns away in shame. \u05d8 (Tet)", "comment": "tn The verb \u05d4\u05b4\u05d6\u05bc\u05b4\u05d9\u05dc\u05d5\u05bc\u05d4\u05b8 (hizziluha) is generally understood as a rare form of Hiphil perfect 3rd person common plural + 3rd person feminine singular suffix from I \u05d6\u05b8\u05dc\u05b7\u05dc (zalal, \u201cto despise\u201d): \u201cthey despise her.\u201d This follows the I nun (\u05df) pattern with daghesh (dot) in zayin (\u05d6) rather than the expected geminate pattern \u05d4\u05b4\u05d6\u05b4\u05d9\u05dc\u05bc\u05d5\u05bc\u05d4\u05b8 (hizilluha) with daghesh in lamed (\u05dc) (GKC 178-79 \u00a767.l).
tc The MT reads \u05d7\u05b5\u05d8\u05b0\u05d0 (khet\u2019, \u201csin\u201d), but the BHS editors suggest the vocalization \u05d7\u05b8\u05d8\u05b9\u05d0 (khato\u2019, \u201csin\u201d), Qal infinitive absolute.
tn Heb \u201cshe has become an object of head-nodding\u201d (\u05dc\u05b0\u05e0\u05b4\u05d9\u05d3\u05b8\u05d4 \u05d4\u05b8\u05d9\u05b8\u05ea\u05b8\u05d4, l\u00ffniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [HT 14]), hence the translation \u201cobject of scorn.\u201d There is debate whether \u05e0\u05b4\u05d9\u05d3\u05b8\u05d4 (nidah) means (1) \u201cobject of head-shaking\u201d from \u05e0\u05d5\u05bc\u05d3 (nud, \u201cto shake,\u201d BDB 626-27 s.v. \u05e0\u05d5\u05bc\u05d3); (2) \u201cunclean thing\u201d from \u05e0\u05b8\u05d3\u05b7\u05d4 (nadah, \u201cto be impure\u201d); or (3) \u201cwanderer\u201d from \u05e0\u05b8\u05d3\u05b7\u05d3 (nadad, \u201cto wander,\u201d BDB 622 s.v. I \u05e0\u05b8\u05d3\u05b7\u05d3). The LXX and Rashi connected it to \u05e0\u05b8\u05d3\u05b7\u05d3 (nadad, \u201cto wander\u201d); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as \u201cunclean thing.\u201d The modern English versions are split: (1) \u201cunclean thing\u201d (NASB); \u201cunclean\u201d (NIV); (2) \u201ca mockery\u201d (NRSV).
sn The Piel participle of \u05db\u05bc\u05b8\u05d1\u05b5\u05d3 (kaved) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as \u201cher admirers have despised her.\u201d
sn The expression have seen her nakedness is a common metaphor to describe the plunder and looting of a city by a conquering army, probably drawn on the ignominious and heinous custom of raping the women of a conquered city as well.
tn Heb \u201cgroan\u201d or \u201csigh.\u201d The verb \u05d0\u05b8\u05e0\u05b7\u05d7 (\u2019anakh, appearing only in Niphal) means \u201csigh\u201d (BDB 58 s.v. 1) or \u201cgroan\u201d (HALOT 70-71 s.v.) as an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). The word \u05d2\u05bc\u05b7\u05dd (gam) is usually a particle meaning \u201calso,\u201d but has been shown from Ugaritic to have the meaning \u201caloud.\u201d See T. McDaniel, \u201cPhilological Studies in Lamentations, I-II,\u201d Bib 49 (1968): 31-32.
tn Heb \u201cand turns backward.\u201d"}, {"pk": 2845043, "translation": "NET", "book": 25, "chapter": 1, "verse": 9, "text": "Her menstrual flow has soiled her clothing; she did not consider the consequences of her sin. Her demise was astonishing, and there was no one to comfort her. She cried, \u201cLook, O LORD, on my affliction because my enemy boasts!\u201d \u05d9 (Yod)", "comment": "tn Heb \u201can enemy.\u201d While it is understood that the enemy is Jerusalem\u2019s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem\u2019s but also God\u2019s.
tc The MT reads \u05e2\u05b8\u05e0\u05b0\u05d9\u05b4\u05d9 (\u2019onyi, \u201cmy affliction\u201d) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew mss. The Bohairic version and Ambrosius, however, read \u201cher affliction,\u201d which led the BHS editors to suggest a Vorlage of \u05e2\u05b8\u05e0\u05b0\u05d9\u05b8\u05d4\u05bc (\u2019onyah, \u201cher affliction\u201d). External evidence strongly favors the MT reading. The 3rd person feminine singular textual variant probably arose out of an attempt to harmonize this form with all the other 3rd person feminine singular forms in 1:1\u201311a. The MT is undoubtedly the original reading.
tc The MT reads \u05d5\u05b7\u05ea\u05bc\u05b5\u05e8\u05b6\u05d3 (vattered) vav (\u05d5) consecutive + Qal preterite 3rd person feminine singular from \u05d9\u05b8\u05e8\u05b7\u05d3 (yarad, \u201cto go down\u201d). Symmachus \u03ba\u03b1\u1f76 \u03ba\u03b1\u03c4\u1f75\u03c7\u03b8\u03b7 (kai kathcqh, \u201cand she was brought down\u201d) and Vulgate deposita est use passive forms which might reflect \u05d5\u05b7\u05ea\u05bc\u05d5\u05bc\u05e8\u05b7\u05d3 (vatturad, vav consecutive + Pual preterite 3rd person feminine singular from from \u05d9\u05b8\u05e8\u05b7\u05d3 [yarad, \u201cto go down\u201d]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew mss); none of the other ancient versions preserve/reflect a passive form. Symmachus is known to have departed from a wooden literal translation (characteristic of Aquila) in favor of smooth and elegant Greek style. The second edition of the Latin Vulgate drew on Symmachus; thus, it is not an independent witness to the passive reading, but merely a secondary witness reflecting Symmachus. The MT is undoubtedly the original reading. tn Heb \u201cand she came down in an astonishing way\u201d or \u201cand she was brought down in an astonishing way.\u201d
tn Heb \u201cshe did not consider her end.\u201d The noun \u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea (\u2019akharit, \u201cend\u201d) here refers to an outcome or the consequences of an action; in light of 1:8 here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).
tn The basic meaning of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) is \u201cto remember, call to mind\u201d (HALOT 270 s.v. I \u05d6\u05db\u05e8). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean \u201cto consider, think about\u201d the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used is 7a.
tn Heb \u201cher skirts.\u201d This term is a synecdoche of specific (skirts) for general (clothing).
tn Heb \u201cher uncleanness is in her skirts.\u201d
tn Heb \u201cuncleanness.\u201d The noun \u05d8\u05bb\u05de\u05b0\u05d0\u05b8\u05d4 (tum\u2019ah, \u201cuncleanness\u201d) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy mass (Ezek 24:11; 2 Chr 29:16); (3) ritual uncleanness (Lev 16:16, 19; Ezek 22:15; 24:13; 36:25, 29; 39:24; Zech 13:2); (4) menstrual uncleanness (Lev 15:25, 26, 30; 18:19; Ezek 36:17); (5) polluted meat (Judg 13:7, 14). Here, Jerusalem is personified as a woman whose menstrual uncleanness has soiled even her own clothes; this is a picture of the consequences of the sin of Jerusalem: uncleanness = her sin, and soiling her own clothes = consequences of sin. The poet may also be mixing metaphors allowing various images (of shame) to circulate in the hearer\u2019s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances which have come to be. It is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting.
tn The words \u201cshe cried\u201d do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.
tn The noun \u05e4\u05bc\u05b6\u05dc\u05b6\u05d0 (pele\u2019) means not only \u201cmiracle, wonder\u201d (BDB 810 s.v.) but \u201csomething unusual, astonishing\u201d (HALOT 928 s.v.). The plural \u05e4\u05bc\u05b0\u05dc\u05b8\u05d0\u05b4\u05d9\u05dd (p\u00ffla\u2019im, lit., \u201castonishments\u201d) is an example of the plural of intensity: \u201cvery astonishing.\u201d The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering \u05e4\u05bc\u05b0\u05dc\u05b8\u05d0\u05b4\u05d9\u05dd \u05d5\u05b7\u05ea\u05bc\u05b5\u05e8\u05b6\u05d3 (vattered p\u00ffla\u2019im) as \u201cshe has come down marvelously\u201d (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it \u201cin an astonishing way\u201d (HALOT 928 s.v. 3) or simply \u201cwas astonishing.\u201d"}, {"pk": 2845044, "translation": "NET", "book": 25, "chapter": 1, "verse": 10, "text": "An enemy grabbed all her valuables. Indeed she watched in horror as Gentiles invaded her holy temple \u2014 those whom you had commanded: \u201cThey must not enter your assembly place.\u201d \u05db (Kaf)", "comment": "tn The noun \u05e7\u05b8\u05d4\u05b8\u05dc (qahal, \u201cassembly\u201d) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.sn This is a quotation from Deut 23:3, \u201cNo Ammonite or Moabite or any of his descendants may enter the assembly of the Lord, even down to the tenth generation.\u201d Jeremiah applies this prohibition against Ammonites and Moabites to the Babylonians who ransacked and destroyed the temple in 587/586 b.c. This hermeneutical move may be explained on the basis of synecdoche of species (= Ammonites and Moabites) for general (= unconverted Gentiles as a whole). On a different note, the prohibition forbidding Ammonites and Moabites from entering the \u201cassembly\u201d (\u05e7\u05b8\u05d4\u05b8\u05dc, qahal, Deut 23:2\u20138) did not disallow Gentile proselytes from converting to Yahwism or from living within the community (= assembled body) of Israel. For example, Ruth the Moabitess abandoned the worship of Moabite gods and embraced Yahweh, then was welcomed into the community of Bethlehem in Judah (Ruth 1:15\u201322) and even incorporated into the lineage leading to King David (Ruth 4:18\u201322). This Deuteronomic law did not disallow such genuine conversions of repentant faith toward Yahweh, nor their incorporation into the life of the Israelite community. Nor did it discourage Gentiles from offering sacrifices to the Lord (Num 15:15\u201316). Rather, it prohibited Gentiles from entering into the tabernacle/temple (= place of assembly) of Israel. This is clear from the reaction of the post-exilic community when it realized that Deut 23:3\u20135 had been violated by Tobiah the Ammonite who had been given living quarters in the temple precincts (Neh 13:1\u20139). This is also reflected in the days of the Second Temple when Gentile proselytes were allowed to enter the \u201ccourt of the Gentiles\u201d in Herod\u2019s temple, but were forbidden further access into the inner temple precincts.
tn Heb \u201cher sanctuary.\u201d The term \u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u05e9\u05c1\u05b8\u05d4\u05bc (miqdashah, \u201cher sanctuary\u201d) refers to the temple. Anthropomorphically, translating as \u201cher sacred place\u201d would also allow for the rape imagery.
sn The syntax of the sentence is interrupted by the insertion of the following sentence, \u201cthey invaded\u2026,\u201d then continued with \u201cwhom\u2026\u201d The disruption of the syntax is a structural device intended to help convey the shock of the situation.
tn Heb \u201cshe watched\u201d or \u201cshe saw.\u201d The verb \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201cto see\u201d) has a broad range of meanings, including \u201cto see\u201d a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words \u201cin horror\u201d are added to \u201cshe watched\u201d to bring out this nuance.
tc The Kethib is written \u05de\u05b7\u05d7\u05b2\u05de\u05d5\u05b9\u05d3\u05bc\u05b5\u05d9\u05d4\u05b6\u05dd (makhamodehem, \u201cher desired things\u201d); the Qere and many medieval Hebrew mss read \u05de\u05b7\u05d7\u05b2\u05de\u05b7\u05d3\u05bc\u05b5\u05d9\u05d4\u05b6\u05dd (makhamaddehem, \u201cher desirable things\u201d). The Qere reading should be adopted.tn Heb \u201call her desirable things.\u201d The noun \u05de\u05b7\u05d7\u05b0\u05de\u05b8\u05d3 (makhmad, \u201cdesirable thing\u201d) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27). This probably refers, not to the valuable possessions of Jerusalem in general, but to the sacred objects in the temple in particular, as suggested by the rest of the verse. For the anthropomorphic image compare Song 5:16.
tn Heb \u201center.\u201d The Hebrew term \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019) is also a sexual metaphor.
sn Lam 1\u20132 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem\u2019s suffering and Jerusalem\u2019s voice. See W. F. Lanahan, \u201cThe Speaking Voice in the Book of Lamentations\u201d JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.
tn Heb \u201cstretched out his hand.\u201d The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. \u05e4\u05b8\u05e8\u05b7\u05e9\u05c2), meaning \u201cto seize\u201d (HALOT 976 s.v. 2)."}, {"pk": 2845045, "translation": "NET", "book": 25, "chapter": 1, "verse": 11, "text": "All her people groaned as they searched for a morsel of bread. They exchanged their valuables for just enough food to stay alive. \u201cLook, O LORD! Consider that I have become worthless!\u201d \u05dc (Lamed)", "comment": "tn The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh), the Hiphil \u05d4\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 (hashiv) of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn, return\u201d) may mean \u201cto restore a person\u2019s vitality,\u201d that is, to keep a person alive (Lam 1:14, 19).
tn Heb \u201cbread.\u201d In light of its parallelism with \u05d0\u05b9\u05db\u05b6\u05dc (\u2019okhel, \u201cfood\u201d) in the following line, it is possible that \u05dc\u05b6\u05d7\u05b6\u05dd (lekhem, \u201cbread\u201d) is used in its broader sense of food or nourishment.
tn Heb \u201cthey sell.\u201d
tn Heb \u201ctheir desirable things.\u201d The noun \u05de\u05b7\u05d7\u05b0\u05de\u05b8\u05d3 (makhmad, \u201cdesirable thing\u201d) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27).
tn The preposition \u05d1 (bet) denotes the purchase price paid for an object (BDB 90 s.v. \u05d1\u05bc\u05b0 III.3; HALOT 105 s.v. \u05d1\u05bc\u05b0 17) (e.g., Gen 23:9; 29:18, 20; 30:16; Lev 25:37; Deut 21:14; 2 Sam 24:24).
sn The dagesh lene in \u05db\u05bc\u05d9 (ki) following the vowel ending the verb \u05d5\u05b0\u05d4\u05b7\u05d1\u05bc\u05b4\u05d9\u05d8\u05b8\u05d4 (v\u00ffhabbitah, \u201cconsider\u201d) indicates a dramatic pause between calling for the Lord\u2019s attention and stating the allegation to be seen and considered."}, {"pk": 2845046, "translation": "NET", "book": 25, "chapter": 1, "verse": 12, "text": "Is it nothing to you, all you who pass by on the road? Look and see! Is there any pain like mine? The Lord has afflicted me, he has inflicted it on me when he burned with anger. \u05de (Mem)", "comment": "tn Heb \u201cHe.\u201d The personal pronoun \u201che\u201d and the personal name \u201cthe Lord,\u201d both appearing in this verse, are transposed in the translation for the sake of readability. In the Hebrew text, \u201cHe\u201d appears in the A-line and \u201cthe Lord\u201d appears in the B-line \u2013 good Hebrew poetic style, but awkward English style.
sn The delay in naming the Lord as cause is dramatic. The natural assumption upon hearing the passive verb in the previous line, \u201cit was dealt severely,\u201d might well be the pillaging army, but instead the Lord is named as the tormentor.
tn Heb \u201con the day of burning anger.\u201d
tn Heb \u201cin the day of.\u201d The construction \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd (b\u00ffyom, \u201cin the day of\u201d) is a common Hebrew idiom, meaning \u201cwhen\u201d or \u201con the occasion of\u201d (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9).
tn Heb \u201cwhich was afflicted on me.\u201d The Polal of \u05e2\u05b8\u05dc\u05b7\u05dc (\u2019alal) gives the passive voice of the Polel. The Polel of the verb \u05e2\u05b8\u05dc\u05b7\u05dc (\u2019alal) occurs ten times in the Bible, appearing in agricultural passages for gleaning or some other harvest activity and also in military passages. Jer 6:9 plays on this by comparing an attack to gleaning. The relationship between the meaning in the two types of contexts is unclear, but the very neutral rendering \u201cto treat\u201d in some dictionaries and translations misses the nuance appropriate to the military setting. Indeed it is not at all feasible in a passage like Judges 20:45 where \u201cthey treated them on the highway\u201d would make no sense but \u201cthey mowed them down on the highway\u201d would fit the context. Accordingly the verb is sometimes rendered \u201ctreat\u201d or \u201cdeal severely,\u201d as HALOT 834 s.v. poel.3 suggests for Lam 3:51, although simply suggesting \u201cto deal with\u201d in Lam 1:22 and 2:20. A more injurious nuance is given to the translation here and in 1:22; 2:20 and 3:51.
tc The Heb \u05dc\u05d5\u05b9\u05d0 \u05d0\u05b2\u05dc\u05b5\u05d9\u05db\u05b6\u05dd (lo\u2019 \u2019alekhem, \u201cnot to you\u201d) is awkward and often considered corrupt but there is no textual evidence yet adduced to certify a more original reading.
tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated \u201clook.\u201d"}, {"pk": 2845047, "translation": "NET", "book": 25, "chapter": 1, "verse": 13, "text": "He sent down fire into my bones, and it overcame them. He spread out a trapper\u2019s net for my feet; he made me turn back. He has made me desolate; I am faint all day long. \u05e0 (Nun)", "comment": "tn Heb \u201cnet.\u201d The term \u201ctrapper\u2019s\u201d is supplied in the translation as a clarification.
tn Heb \u201cHe sent fire from on high.\u201d Normally God sends fire from heaven. The idiom \u05de\u05b4\u05de\u05bc\u05b8\u05e8\u05d5\u05b9\u05dd (mimmarom, \u201cfrom on high\u201d) can still suggest the location but as an idiom may focus on the quality of the referent. For example, \u201cto speak from on high\u201d means \u201cto presume to speak as if from heaven\u201d = arrogantly (Ps 73:8); \u201cthey fight against me from on high\u201d = proudly (Ps 56:3) (BDB 928-29 s.v. \u05de\u05b8\u05e8\u05d5\u05b9\u05dd). As a potential locative, \u05de\u05b4\u05de\u05bc\u05b8\u05e8\u05d5\u05b9\u05dd (mimmarom, \u201cfrom on high\u201d) designates God as the agent; idiomatically the same term paints him as pitiless.
tc The MT reads \u05d5\u05b7\u05d9\u05bc\u05b4\u05e8\u05b0\u05d3\u05bc\u05b6\u05e0\u05bc\u05b8\u05d4 (vayyirdennah, \u201cit prevailed against them\u201d), representing a vav (\u05d5) consecutive + Qal preterite 3rd person masculine singular + 3rd person feminine plural suffix from \u05e8\u05b8\u05d3\u05b8\u05d4 (radah, \u201cto prevail\u201d). The LXX \u03ba\u03b1\u03c4\u1f75\u03b3\u03b1\u03b3\u03b5\u03bd \u03b1\u1f50\u03c4\u03cc (kathgagen auto, \u201cit descended\u201d) reflects an alternate vocalization tradition of \u05d5\u05b7\u05d9\u05bc\u05b9\u05e8\u05b4\u05d3\u05b6\u05e0\u05bc\u05b8\u05d4 (vayyoridennah, \u201cit descended against them\u201d), representing a vav (\u05d5) consecutive + Hiphil preterite 3rd person masculine singular + 3rd person feminine plural suffix from \u05d9\u05b8\u05e8\u05b8\u05d3 (yarad, \u201cto go down\u201d), or \u05d4\u05b9\u05e8\u05b4\u05d9\u05d3\u05b8\u05d4\u05bc (horidah, \u201cit descended against her\u201d), a Hiphil perfect ms + 3rd person feminine singular suffix from from \u05d9\u05b8\u05e8\u05b8\u05d3 (yarad, \u201cto go down\u201d). Internal evidence favors the MT. The origin of the LXX vocalization can be explained by the influence of the preceding line, \u201cHe sent down fire from on high.\u201d"}, {"pk": 2845048, "translation": "NET", "book": 25, "chapter": 1, "verse": 14, "text": "My sins are bound around my neck like a yoke; they are fastened together by his hand. He has placed his yoke on my neck; he has sapped my strength. The Lord has handed me over to those whom I cannot resist. \u05e1 (Samek)", "comment": "tc Here the MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d), the perpetual Qere reading for \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cYahweh\u201d), but a multitude of Hebrew mss read consonantal \u05d9\u05d4\u05d5\u05d4 (YHWH, traditionally translated \u201cthe Lord\u201d).
tn Heb \u201cThe Lord has given me into the hands of.\u201d
tc The MT reads \u05e2\u05b8\u05dc\u05d5\u05bc (\u2019alu, \u201cthey went up\u201d), Qal perfect 3rd person common plural from \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201cto go up\u201d). However, several important recensions of the LXX reflect an alternate vocalization tradition: Lucian and Symmachus both reflect a Vorlage of \u05e2\u05bb\u05dc\u05bc\u05d5\u05b9 (\u2019ullo, \u201chis yoke\u201d), the noun \u05e2\u05b9\u05dc (\u2019ol, \u201cyoke\u201d) + 3rd person masculine singular suffix. The Lucianic recension was aimed at bringing the LXX into closer conformity to the Hebrew; therefore, this is an important textual witness. Internal evidence favors the readings of Lucian and Symmachus as well: the entire stanza focuses on the repeated theme of the \u201cyoke\u201d of the Lord. The MT reading is obscure in meaning, and the 3rd person common plural form violates the syntactical flow: \u201c[my sins] are lashed together by his hand; they have gone up upon my neck, he has weakened my strength; the Lord has handed me over \u2026.\u201d On the other hand, the Lucian/Symmachus reflects contextual congruence: \u201cMy sins are bound around my neck like a yoke, they are lashed together by his hand; his yoke is upon my neck, he has weakened my strength; he has handed me over to those whom I am powerless to resist.\u201d
tc The consonantal text \u05e0\u05e9\u05e7\u05d3 \u05e2\u05dc \u05e4\u05bc\u05e9\u05e2\u05d9 (nsqd \u2019l ps\u2019y) is vocalized by the MT as \u05e0\u05b4\u05e9\u05c2\u05b0\u05e7\u05b7\u05d3 \u05e2\u05b9\u05dc \u05e4\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b7\u05d9 (nisqad \u2019ol p\u00ffsha\u2019ay, \u201cmy transgression is bound by a yoke\u201d); but the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and many medieval Hebrew mss vocalize the text as \u05e0\u05b4\u05e9\u05c1\u05b0\u05e7\u05b7\u05d3 \u05e2\u05b7\u05dc \u05e4\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b7\u05d9 (nishqad \u2019al p\u00ffsha\u2019ay, \u201cwatch is kept upon my transgression\u201d). There are two textual deviations: (1) the MT vocalizes the verb as \u05e0\u05b4\u05e9\u05c2\u05b0\u05e7\u05b7\u05d3 (nisqad, Niphal perfect 3rd person masculine singular from \u05e9\u05c2\u05b8\u05e7\u05b7\u05d3 [saqad, \u201cto bind\u201d]), while the alternate tradition vocalizes it as \u05e0\u05b4\u05e9\u05c1\u05b0\u05e7\u05b7\u05d3 (nishqad, Niphal perfect 3rd person masculine singular from \u05e9\u05c1\u05b8\u05e7\u05b7\u05d3 [shaqad, \u201cto keep watch\u201d]); and (2) the MT vocalizes \u05e2\u05dc (\u2019l) as the noun \u05e2\u05b9\u05dc (\u2019ol, \u201cyoke\u201d), while the ancient versions and medieval Hebrew mss vocalize it as the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cupon\u201d). External evidence favors the alternate vocalization: all the early versions (LXX, Targum, Vulgate, Peshitta) and many medieval Hebrew mss versus the relatively late MT vocalization tradition. However, internal evidence favors the MT vocalization: (1) The MT verb \u05e9\u05c2\u05b8\u05e7\u05b7\u05d3 (saqar, \u201cto bind\u201d) is a hapax legomenon (BDB 974 s.v. \u05e9\u05c2\u05b8\u05e7\u05b7\u05d3) which might have been easily confused for the more common verb \u05e9\u05c2\u05b8\u05e7\u05b7\u05d3 (saqar, \u201cto keep watch\u201d) which is well attested elsewhere (Job 21:32; Pss 102:8; 127:1; Prov 8:34; Isa 29:20; Jer 1:12; 5:6; 31:28; 44:27; Ezr 8:29; Dan 9:14) (BDB 1052 s.v. \u05e9\u05c2\u05b8\u05e7\u05b7\u05d3 Qal.2). (2) The syntax of the MT is somewhat awkward, which might have influenced a scribe toward the alternate vocalization. (3) The presence of the noun \u05e2\u05bb\u05dc\u05bc\u05d5\u05b9 (\u2019ullo, \u201chis yoke\u201d) in the following line supports the presence of the same term in this line. (4) Thematic continuity of 1:14 favors the MT: throughout the verse, the inhabitants of Jerusalem are continually compared to yoked animals who are sold into the hands of cruel task-masters. The alternate vocalization intrudes into an otherwise unified stanza. In summary, despite strong external evidence in favor of the alternate vocalization tradition, even stronger internal evidence favors the MT.tn Heb \u201cmy transgressions are bound with a yoke.\u201d
tn Heb \u201chis yoke is upon my neck.\u201d
tn Heb \u201che has caused my strength to stumble.\u201d The phrase \u05d4\u05b4\u05db\u05b0\u05e9\u05c1\u05b4\u05d9\u05dc \u05db\u05bc\u05b9\u05d7\u05b4\u05d9 (hikhshil kokhi, \u201cHe has made my strength stumble\u201d) is an idiom that means \u201cto weaken, make feeble.\u201d"}, {"pk": 2845049, "translation": "NET", "book": 25, "chapter": 1, "verse": 15, "text": "He rounded up all my mighty ones; The Lord did this in my midst. He summoned an assembly against me to shatter my young men. The Lord has stomped like grapes the virgin daughter, Judah. \u05e2 (Ayin)", "comment": "tn Heb \u201can assembly.\u201d The noun \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 (mo\u2019ed, \u201cassembly\u201d) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this \u201cassembly\u201d to refer to the invading army which attacks the city (e.g., NAB, NIV, TEV, NLT).
sn The expression the virgin daughter, Judah is used as an epithet, i.e. Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.
tn Heb \u201ca winepress he has stomped.\u201d The noun \u05d2\u05bc\u05b7\u05ea (gat, \u201cwinepress\u201d) functions as an adverbial accusative of location: \u201cin a winepress.\u201d The translation reflects the synecdoche that is involved \u2013 one stomps the grapes that are in the winepress, not the winepress itself.
tc The MT reads the preposition \u05d1\u05bc (bet, \u201cin\u201d) prefixed to \u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b4\u05d9 (qirbi, \u201cmy midst\u201d): \u05d1\u05bc\u05b0\u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b4\u05d9 (b\u00ffkirbi, \u201cin my midst\u201d); however, the LXX reads \u1f10\u03ba \u03bc\u03ad\u03c3\u03bf\u03c5 \u03bc\u03bf\u03c5 (ek mesou mou) which may reflect a Vorlage of the preposition \u05de\u05b4\u05df (min, \u201cfrom\u201d): \u05de\u05b4\u05e7\u05bc\u05b4\u05e8\u05b0\u05d1\u05bc\u05b4\u05d9 (miqqirbi, \u201cfrom my midst\u201d). The LXX may have chosen \u1f10\u03ba to accommodate understanding \u05e1\u05b4\u05dc\u05bc\u05b8\u05d4 (sillah) as \u1f10\u03be\u1fc6\u03c1\u03b5\u03bd (exhren, \u201cto remove, lead away\u201d). The textual deviation may have been caused by an unusual orthographic confusion.tn Or \u201cout of my midst.\u201d See the preceding tc note.
tn The verb is elided and understood from the preceding colon. Naming \u201cmy Lord\u201d as the subject of the verb late, as it were, emphasizes the irony of the action taken by a person in this position.
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d); this occurs again a second time later in this verse. See the tc note at 1:14.
tn Heb \u201cbulls.\u201d Metaphorically, bulls may refer to mighty ones, leaders or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e. the \u201cleaders\u201d are the sacrifice.
tn The verb \u05e1\u05b8\u05dc\u05b7\u05d4 (salah) occurs only twice in OT; once in Qal (Ps 119:118) and once here in Piel. It is possibly a by-form of \u05e1\u05b8\u05dc\u05b7\u05dc (salal, \u201cto heap up\u201d). It may also be related to Aramaic \u05e1\u05dc\u05d0 (sl\u2019) meaning \u201cto throw away\u201d and Assyrian salu/shalu meaning \u201cto hurl (away)\u201d (AHw 1152) or \u201cto kick up dust, shoot (arrows), reject, throw away?\u201d (CAD 17:272). With people as its object shalu is used of people casting away their children, specifically meaning selling them on the market. The LXX translates \u05e1\u05b8\u05dc\u05b7\u05d4 (salah) as \u1f10\u03be\u1fc6\u03c1\u03b5\u03bd (exhren, \u201cto remove, lead away\u201d). Thus God is either (1) heaping them up (dead) in the city square, (2) putting them up for sale in the city square, or (3) leading them out of the city (into exile or to deprive it of defenders prior to attack). The English \u201cround up\u201d could accommodate any of these and is also a cattle term, which fits well with the use of the word \u201cbulls\u201d (see following note)."}, {"pk": 2845050, "translation": "NET", "book": 25, "chapter": 1, "verse": 16, "text": "I weep because of these things; my eyes flow with tears. For there is no one in sight who can comfort me or encourage me. My children are desolated because an enemy has prevailed. \u05e4 (Pe)", "comment": "tn The phrase \u05de\u05b5\u05e9\u05c1\u05b4\u05d9\u05d1 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (meshiv nafshi, \u201cone who could cause my soul to return\u201d) is a Hebrew idiom that means \u201cone who could encourage me.\u201d The noun \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) the Hiphil \u05d4\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 (hashiv) of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn, return\u201d) means \u201cto encourage, refresh, cheer\u201d a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).
tc The MT and several medieval Hebrew mss read \u05e2\u05b5\u05d9\u05e0\u05b4\u05d9 \u05e2\u05b5\u05d9\u05e0\u05b4\u05d9 (\u2019eni, \u2019eni, \u201cmy eye, my eye\u201d). However, the second \u05e2\u05b5\u05d9\u05e0\u05b4\u05d9 (\u2019eni) does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta or Latin Vulgate.tn Heb \u201cMy eye, my eye.\u201d The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem.
tn Heb \u201cmy sons.\u201d The term \u201cmy sons\u201d (\u05d1\u05b7\u05e0\u05b7\u05d9, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem\u2019s children. Jerusalem mourns (and views) their devastation like a mother would her children.
tn Heb \u201cFor a comforter is far from me.\u201d
tn The verb \u05e9\u05c1\u05b8\u05de\u05b5\u05dd (shamem) means \u201cto be desolated.\u201d The verb is used used in reference to land destroyed in battle and left \u201cdeserted\u201d (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).
tn Heb \u201cwith water.\u201d The noun \u05de\u05bc\u05b7\u05d9\u05b4\u05dd (mayim, \u201cwater\u201d) functions as an adverbial accusative of manner or impersonal instrument. The term \u05de\u05bc\u05b7\u05d9\u05b4\u05dd (mayim, \u201cwater\u201d) is a metonymy of material (= water) for the thing formed (= tears)."}, {"pk": 2845051, "translation": "NET", "book": 25, "chapter": 1, "verse": 17, "text": "Zion spread out her hands, but there is no one to comfort her. The LORD has issued a decree against Jacob; his neighbors have become his enemies. Jerusalem has become like filthy garbage in their midst. \u05e6 (Tsade)", "comment": "tn The noun II \u05e0\u05b4\u05d3\u05bc\u05b8\u05d4 (niddah, \u201cunclean thing\u201d) has three basic categories of meaning: (1) biological uncleanness: menstruation of a woman (Lev 12:2, 5; 15:19\u201333 [9x]; Num 19:9, 13, 20; 31:23; Ezek 18:6; 22:10; 36:17); (2) ceremonial uncleanness: moral impurity and idolatry (Lev 20:21; 2 Chr 29:5; Ezra 9:11; Zech 13:1); and (3) physical uncleanness: filthy garbage (Lam 1:17; Ezek 7:19, 20).
tc The MT reads \u05d1\u05bc\u05b5\u05d9\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd (b\u00ffnehem, \u201cin them\u201d = \u201cin their midst\u201d). The BHS editors suggest that this is a textual corruption for \u05d1\u05bc\u05b0\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd (be\u2019enehem, \u201cin their eyes\u201d = \u201cin their view\u201d). The \u05e2 (ayin) might have dropped out due to orthographic confusion.tn Or \u201cin their eyes.\u201d See the preceding tc note.
tn Heb \u201chis neighbors,\u201d which refers to the surrounding nations."}, {"pk": 2845052, "translation": "NET", "book": 25, "chapter": 1, "verse": 18, "text": "The LORD is right to judge me! Yes, I rebelled against his commands. Please listen, all you nations, and look at my suffering! My young women and men have gone into exile. \u05e7 (Qof)", "comment": "tn Heb \u201cHis mouth.\u201d The term \u201cmouth\u201d (\u05e4\u05bc\u05b6\u05d4, peh) is a metonymy of instrument (= mouth) for the product (= words). The term \u05e4\u05bc\u05b6\u05d4 (peh) often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb \u05de\u05b8\u05e8\u05b8\u05d4 (marah, \u201cto rebel\u201d) is used with the accusative direct object \u05e4\u05bc\u05b6\u05d4 (peh, \u201cmouth\u201d) to connote disobedience to God\u2019s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. \u05e4\u05bc\u05b6\u05d4 2.c).
tc The Kethib is written \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd (\u2019ammim, \u201cpeoples\u201d), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), read \u05d4\u05b8\u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd (ha\u2019ammim, \u201cO peoples\u201d). The Qere is probably the original reading. tn Heb \u201cO peoples.\u201d Here Jerusalem addresses the peoples of the surrounding nations (note the use of \u201cneighbors\u201d in the preceding verse).
tn Heb \u201cThe Lord himself is right.\u201d The phrase \u201cto judge me\u201d is not in the Hebrew, but is added in the translation to clarify the expression."}, {"pk": 2845053, "translation": "NET", "book": 25, "chapter": 1, "verse": 19, "text": "I called for my lovers, but they had deceived me. My priests and my elders perished in the city. Truly they had searched for food to keep themselves alive. \u05e8 (Resh)", "comment": "tn Here the conjunction \u05db\u05bc\u05d9 (ki) functions in (1) a temporal sense in reference to a past event, following a perfect: \u201cwhen\u201d (BDB 473 s.v. 2.a; cf. KJV, NASB, NIV, NRSV) or (2) a concessive sense, following a perfect: \u201calthough\u201d (Pss 21:12; 119:83; Mic 7:8; Nah 1:10; cf. BDB 473 s.v. 2.c.\u03b2) or (3) with an intensive force, introducing a statement with emphasis: \u201csurely, certainly\u201d (BDB 472 s.v. 1.e). The present translation follows the third option.
tn The vav (\u05d5) prefixed to \u05d5\u05b7\u05d9\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1\u05d5\u05bc (vayashivu) introduces a purpose clause: \u201cthey sought food for themselves, in order to keep themselves alive.\u201d
tn The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh), the Hiphil \u05d4\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 (hashiv) of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn, return\u201d) may mean \u201cto preserve a person\u2019s life,\u201d that is, to keep a person alive (Lam 1:14, 19).
tc The LXX adds \u03ba\u03b1\u1f76 \u03bf\u1f50\u03c7 \u03b5\u1f57\u03c1\u03bf\u03bd (kai ouc Jeuron, \u201cbut they did not find it\u201d). This is probably an explanatory scribal gloss, indicated to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books.
sn The term \u201clovers\u201d is a figurative expression (hypocatastasis), comparing Jerusalem\u2019s false gods and political alliance with Assyria to a woman\u2019s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13)."}, {"pk": 2845054, "translation": "NET", "book": 25, "chapter": 1, "verse": 20, "text": "Look, O LORD! I am distressed; my stomach is in knots! My heart is pounding inside me. Yes, I was terribly rebellious! Out in the street the sword bereaves a mother of her children; Inside the house death is present. \u05e9 (Sin/Shin)", "comment": "tn The participle \u05e0\u05b6\u05d4\u05b0\u05e4\u05bc\u05b7\u05da\u05b0 (nehpakh), Niphal participle masculine singular \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 (hafakh, \u201cto turn over\u201d) functions verbally, referring to progressive present-time action (from the speaker\u2019s viewpoint). The verb \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 (hafakh) is used here to describe emotional distress (e.g., Ezek 4:8).
tn Heb \u201cbecause I have distress\u201d (\u05db\u05bc\u05b4\u05d9\u05be\u05e6\u05b7\u05e8\u05be\u05dc\u05b4\u05d9, ki-tsar-li).
tn Heb \u201cmy bowels burn\u201d or \u201cmy bowels are in a ferment.\u201d The verb \u05d7\u05b3\u05de\u05b7\u05e8\u05b0\u05de\u05b8\u05e8\u05d5\u05bc (khamarmaru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III \u05d7\u05b8\u05de\u05b7\u05e8 (khamar, \u201cto be red,\u201d HALOT 330 s.v. III \u05d7\u05de\u05e8) or Pe`al`al perfect 3rd person common plural from I \u05d7\u05b8\u05de\u05b7\u05e8 (khamar, \u201cto ferment, boil up,\u201d BDB 330 s.v. I \u05d7\u05b8\u05de\u05b7\u05e8). The Poalal stem of this verb occurs only three times in OT: with \u05e4\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd (panim, \u201cface,\u201d Job 16:16) and \u05de\u05b5\u05e2\u05b4\u05d9\u05dd (me\u2019im, \u201cbowels,\u201d Lam 1:20; 2:11). The phrase \u05de\u05b5\u05e2\u05b7\u05d9 \u05d7\u05b3\u05de\u05b7\u05e8\u05b0\u05de\u05b8\u05e8\u05d5\u05bc (me\u2019ay khamarmaru) means \u201cmy bowels burned\u201d (HALOT 330 s.v.) or \u201cmy bowels are in a ferment,\u201d as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, \u201cmy stomach is in knots,\u201d is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.
tn Heb \u201cbecause I was very rebellious.\u201d The Hebrew uses an emphatic construction in which the root \u05de\u05b8\u05e8\u05b7\u05d4 (marah, \u201cto rebel\u201d) is repeated: \u05de\u05b8\u05e8\u05d5\u05b9 \u05de\u05b8\u05e8\u05b4\u05d9\u05ea\u05b4\u05d9 (maro mariti), Qal infinitive absolute from \u05de\u05b8\u05e8\u05b8\u05d4 (marah) followed by Qal perfect 1st person common singular from \u05de\u05b8\u05e8\u05b8\u05d4 (marah). When an infinitive absolute is used with a finite verb of the same root, it affirms the verbal idea (e.g., Gen 2:17; 18:10; 22:17; 31:15; 46:4; Num 16:13; 23:11; Judg 4:9; 15:13; 20:39; 1 Sam 2:30; 9:6; 2 Sam 24:24; Isa 6:9; Ezek 16:4). See IBHS 585-86 \u00a735.3.1f.
tn Heb \u201cin the street the sword bereaves.\u201d The words \u201ca mother of her children\u201d are supplied in the translation as a clarification.
tn Heb \u201cin the house it is like death.\u201d"}, {"pk": 2845055, "translation": "NET", "book": 25, "chapter": 1, "verse": 21, "text": "They have heard that I groan, yet there is no one to comfort me. All my enemies have heard of my trouble; they are glad that you have brought it about. Bring about the day of judgment that you promised so that they may end up like me! \u05ea (Tav)", "comment": "tc The MT reads \u05e9\u05c1\u05b8\u05de\u05b0\u05e2\u05d5\u05bc (sham\u2019u, \u201cThey heard\u201d), Qal perfect 3rd person common plural from \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 (shama\u2019, \u201cto hear\u201d). The LXX \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03c4\u03b5 (akousate) reflects the vocalization \u05e9\u05c1\u05b4\u05de\u05b0\u05e2\u05d5\u05bc (shim\u2019u, \u201cHear!\u201d), Qal imperative 2nd person masculine plural from \u05e9\u05c1\u05b8\u05de\u05b7\u05e2 (shama\u2019, \u201cto hear\u201d). Internal evidence favors the MT. Elsewhere in Lamentations, personified Jerusalem urges God with singular imperatives (\u201cLook! See!\u201d); however, nowhere else is a plural imperative used. In fact, the Qal perfect 3rd person common plural form \u05e9\u05c1\u05b8\u05de\u05b0\u05e2\u05d5\u05bc (sham\u2019u, \u201cThey hear\u201d) appears in the following line. The referent of \u05e9\u05c1\u05b8\u05de\u05b0\u05e2\u05d5\u05bc (sham\u2019u) is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English versions follow the MT: \u201cThey hear\u201d (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow the LXX and revocalize the text as an imperative: \u201cHear!\u201d (RSV, NRSV, TEV).
tn \u201cYou\u201d here and in the following line refers to the Lord.
tn Heb \u201cthat You have done it.\u201d
tn The verb \u05d4\u05b5\u05d1\u05b5\u05d0\u05ea\u05b8 (heve\u2019ta) Hiphil perfect 2nd person masculine singular from \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019, \u201cto bring\u201d in the Hiphil) probably functions, not as a simple past-time perfect, but as a precative perfect, an unusual volitional nuance similar to the imperative of request. The precative is used in reference to situations the speaker prays for and expects to be realized; it is a prayer or request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5\u20136; 71:3; Lam 1:21). See IBHS 494-95 \u00a730.5.4c, d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English versions adopt the precative nuance: \u201cBring on the day you have announced\u201d (NRSV), \u201cOh, that Thou wouldst bring the day which Thou hast proclaimed\u201d (NASB), \u201cMay you bring the day you have announced\u201d (NIV), \u201cBring the day you promised\u201d (TEV), \u201cOh, bring on them what befell me!\u201d (NJPS), \u201cHurry and punish them, as you have promised\u201d (CEV). A few English versions adopt a prophetic perfect future-time nuance: \u201cthou wilt bring the day that thou hast called\u201d (KJV, NKJV, ASV).
tn The term \u05d9\u05d5\u05b9\u05dd (yom, \u201cday\u201d) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 3:23) (BDB 399 s.v. 3).
tn Heb \u201cproclaimed.\u201d
tn Heb \u201cand.\u201d Following a volitive use of the perfect, the vav (\u05d5) prefixed to \u05d5\u05b0\u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc (v\u00ffyihyu, \u201cand let it be!\u201d) introduces a purpose/result clause in a dependent volitive construction: \u201cso that they may be like me!\u201d
tn Heb \u201cthat they be like me.\u201d"}, {"pk": 2845056, "translation": "NET", "book": 25, "chapter": 1, "verse": 22, "text": "Let all their wickedness come before you; afflict them just as you have afflicted me because of all my acts of rebellion. For my groans are many, and my heart is sick with sorrow.", "comment": "tn For the nuance \u201cafflict\u201d see the note at 1:12.
tn The parallel statements \u201cafflict them\u201d and \u201cjust as you have afflicted me\u201d in the translation mirror the Hebrew wordplay between \u05e2\u05d5\u05b9\u05dc\u05b5\u05dc \u05dc\u05b8\u05de\u05d5\u05b9 (\u2019olel lamo, \u201cMay you deal with them\u201d) and \u05e2\u05d5\u05b9\u05dc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b8 \u05dc\u05b4\u05d9 (\u2019olalta li, \u201cyou dealt with me\u201d).
tn Heb \u201call my rebellions,\u201d that is, \u201call my rebellious acts.\u201d
tn Heb \u201cis sorrowful\u201d or \u201cis faint.\u201d The adjective \u05d3\u05b7\u05d5\u05bc\u05b8\u05d9 (davvay, \u201cfaint\u201d) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The cognate Aramaic term means \u201csorrow,\u201d and the cognate Syriac term refers to \u201cmisery\u201d (HALOT 216 s.v. *\u05d3\u05bc\u05b0\u05d5\u05b7\u05d9). The related Hebrew adjective \u05d3\u05bc\u05b0\u05d5\u05b7\u05d4 (d\u00ffvah) means \u201c(physically) sick\u201d and \u201c(emotionally) sad,\u201d while the related Hebrew verb \u05d3\u05bc\u05b8\u05d5\u05b8\u05d4 (davah) means \u201cto be sad\u201d due to menstruation. The more literal English versions fail to bring out explicitly the nuance of emotional sorrow and create possible confusion whether the problem is simply loss of courage: \u201cmy heart is faint\u201d (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV). The more paraphrastic English versions explicate the emotional sorrow that this idiom connotes: \u201cmy heart is sick\u201d (NJPS), \u201cI am sick at heart\u201d (TEV), and \u201cI\u2019ve lost all hope!\u201d (CEV).
tn For the nuance \u201cafflict\u201d see the note at 1:12."}, {"pk": 2845057, "translation": "NET", "book": 25, "chapter": 2, "verse": 1, "text": "\u05d0 (Alef) Alas! The Lord has covered Daughter Zion with his anger. He has thrown down the splendor of Israel from heaven to earth; he did not protect his temple when he displayed his anger. \u05d1 (Bet)", "comment": "sn Chapter 2 continues the use of feminine epithets (e.g., \u201cDaughter Zion\u201d), although initially portraying Jerusalem as an object destroyed by the angered enemy, God.
tn See the note at 1:1.
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d). See the tc note at 1:14.
tn The verb \u05d9\u05b8\u05e2\u05b4\u05d9\u05d1 (ya\u2019iv) is a hapax legomenon (a term that appears only once in Hebrew OT). Most lexicons take it as a denominative verb from the noun \u05e2\u05b8\u05d1 (\u2019av, \u201ccloud,\u201d HALOT 773 s.v. II \u05e2\u05b8\u05d1; BDB 728 s.v. \u05e2\u05d5\u05bc\u05d1): Hiphil imperfect 3rd person masculine singular from \u05e2\u05d5\u05b9\u05d1 (\u2019ov) meaning \u201ccover with a cloud, make dark\u201d (HALOT 794 s.v. \u05e2\u05d5\u05d1) or \u201cbecloud\u201d (BDB 728 s.v.): \u201cthe Lord has covered Daughter Zion with the cloud of His anger.\u201d This approach is followed by many English versions (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb \u201cto blame, revile\u201d (Ehrlich, Rudolph, Hillers): \u201cthe Lord has shamed Daughter Zion in His anger.\u201d Several English versions adopt this (NRSV, NJPS, CEV). The picture of cloud and wrath concurs with the stanza\u2019s connection to \u201cday of the Lord\u201d imagery.
tn The common gloss for \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) is \u201cremember.\u201d \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) entails \u201cbearing something in mind\u201d in a broader sense than the English gloss \u201cremember.\u201d When God \u201cbears someone in mind,\u201d the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it.
tn Heb \u201cthe footstool of His feet.\u201d The noun \u05d4\u05b2\u05d3\u05b9\u05dd (hadom, \u201cfootstool\u201d), always joined with \u05e8\u05b7\u05d2\u05b0\u05dc\u05b7\u05d9\u05b4\u05dd (raglayim, \u201cfeet\u201d) is always used figuratively in reference to the dwelling place of God (BDB 213 s.v. \u05d4\u05b2\u05d3\u05b9\u05dd). It usually refers to the Lord\u2019s temple in Jerusalem (Isa 60:13; Lam 2:1) or to the ark as the place above which the Lord is enthroned (Pss 99:5; 132:7; 1 Chr 28:2).
tn Heb \u201cin the day of His anger.\u201d As a temporal reference this phrase means \u201cwhen he displayed his anger.\u201d The Hebrew term \u201cday,\u201d associated with the \u201cday of the Lord\u201d or \u201cday of his wrath\u201d also functions as a title in a technical sense."}, {"pk": 2845058, "translation": "NET", "book": 25, "chapter": 2, "verse": 2, "text": "The Lord destroyed mercilessly all the homes of Jacob\u2019s descendants. In his anger he tore down the fortified cities of Daughter Judah. He knocked to the ground and humiliated the kingdom and its rulers. \u05d2 (Gimel)", "comment": "tn Heb \u201call the dwellings of Jacob.\u201d
tc The Kethib is written \u05dc\u05b9\u05d0 \u05d7\u05b8\u05de\u05b7\u05dc (lo\u2019 khamal, \u201cwithout mercy\u201d), while the Qere reads \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d7\u05b8\u05de\u05b7\u05dc (v\u00fflo\u2019 khamal, \u201cand he has shown no mercy\u201d). The Kethib is followed by the LXX, while the Qere is reflected in many Hebrew mss and the ancient versions (Syriac Peshitta, Aramaic Targum, Latin Vulgate). The English versions are split between the Kethib: \u201cThe Lord swallowed all the dwellings of Jacob without mercy\u201d (cf. RSV, NRSV, NIV, TEV, NJPS) and the Qere: \u201cThe Lord swallowed all the dwellings of Jacob, and has shown no mercy\u201d (cf. KJV, NASB, CEV). As these words occur between a verb and its object (\u05d7\u05b8\u05de\u05b7\u05dc [khamal] is not otherwise followed by \u05d0\u05b5\u05ea [\u2019et, direct object marker]), an adverbial reading is the most natural, although interrupting the sentence with an insertion is possible. Compare 2:17, 21; 3:43. In contexts of harming, to show mercy often means to spare from harm.
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d). See the tc note at 1:14.
tn Heb \u201chas swallowed up.\u201d
tn Heb \u201cHe brought down to the ground in disgrace the kingdom and its princes.\u201d The verbs \u05d7\u05b4\u05dc\u05bc\u05b5\u05dc \u2026 \u05d4\u05b4\u05d2\u05bc\u05b4\u05d9\u05e2 (higgi\u2019\u2026khillel, \u201che has brought down\u2026he has profaned\u201d) function as a verbal hendiadys, as the absence of the conjunction \u05d5 (vav) suggests. The first verb retains its full verbal force, while the second functions adverbially: \u201che has brought down [direct object] in disgrace.\u201d
tn Heb \u201cthe strongholds.\u201d"}, {"pk": 2845059, "translation": "NET", "book": 25, "chapter": 2, "verse": 3, "text": "In fierce anger he destroyed the whole army of Israel. He withdrew his right hand as the enemy attacked. He was like a raging fire in the land of Jacob; it consumed everything around it. \u05d3 (Dalet)", "comment": "tn Or \u201cHe burned against Jacob, like a raging fire consumes all around.\u201d
tn Heb \u201che burned in Jacob like a flaming fire.\u201d
tc The MT reads \u05d0\u05b7\u05e3 (\u2019af, \u201canger\u201d), while the ancient versions (LXX, Syriac Peshitta, Latin Vulgate) reflect \u05d0\u05b7\u05e4\u05bc\u05d5\u05b9 (\u2019appo, \u201cHis anger\u201d). The MT is the more difficult reading syntactically, while the ancient versions are probably smoothing out the text.
tn Heb \u201ccut off, scattered.\u201d
tn Heb \u201cevery horn of Israel.\u201d The term \u201chorn\u201d (\u05e7\u05b6\u05e8\u05b6\u05df, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3, 17; Ezek 29:21) (BDB 901 s.v. 2), just as warriors are sometimes figuratively described as \u201cbulls.\u201d Cutting off the \u201chorn\u201d is a figurative expression for destroying warriors (Jer 48:25; Ps 75:10 [HT 11]).
tn Heb \u201che caused his right hand to turn back.\u201d The implication in such contexts is that the Lord\u2019s right hand protects his city. This image of the right hand is consciously reversed in 2:4.
tn Heb \u201cfrom the presence of the enemy.\u201d This figurative expression refers to the approach of the attacking army."}, {"pk": 2845060, "translation": "NET", "book": 25, "chapter": 2, "verse": 4, "text": "He prepared his bow like an enemy; his right hand was ready to shoot. Like a foe he killed everyone, even our strong young men; he has poured out his anger like fire on the tent of Daughter Zion. \u05d4 (He)", "comment": "tn Heb \u201cbent His bow.\u201d When the verb \u05d3\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (darakh) is used with the noun \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea (qeshet, \u201carcher-bow\u201d), it means \u201cto bend [a bow]\u201d to string it in preparation for shooting arrows (1 Chr 5:18; 8:40; 2 Chr 14:7; Jer 50:14, 29; 51:3). This idiom is used figuratively to describe the assaults of the wicked (Pss 11:2; 37:14) and the judgments of the Lord (Ps 7:13; Lam 2:4; 3:12) (BDB 202 s.v. \u05d3\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 4). The translation \u201che prepared his bow\u201d is the slightly more general modern English idiomatic equivalent of the ancient Hebrew idiom \u201che bent his bow\u201d \u2013 both refer to preparations to get ready to shoot arrows.
tn Heb \u201cHis right hand is stationed.\u201d
tn The singular noun \u05d0\u05b9\u05d4\u05b6\u05dc (\u2019ohel, \u201ctent\u201d) may function as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: \u201call the dwellings of Jacob\u201d (\u05db\u05bc\u05b8\u05dc\u05be\u05e0\u05b0\u05d0\u05d5\u05b9\u05ea \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1, kol-n\u00ff\u2019ot ya\u2019aqov). The singular \u201ctent\u201d matches the image of \u201cDaughter Zion.\u201d On the other hand, the singular \u201cthe tent of Daughter Zion\u201d might be a hyperbolic synecdoche of container (= tent) for contents (= inhabitants of Zion).
tn Heb \u201cthe ones who were pleasing to the eye.\u201d"}, {"pk": 2845061, "translation": "NET", "book": 25, "chapter": 2, "verse": 5, "text": "The Lord, like an enemy, destroyed Israel. He destroyed all her palaces; he ruined her fortified cities. He made everyone in Daughter Judah mourn and lament. \u05d5 (Vav)", "comment": "tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d). See the tc note at 1:14.
tn Heb \u201cswallowed up.\u201d
tn Heb \u201chis.\u201d For consistency this has been translated as \u201cher.\u201d
tn Heb \u201cHe increased in Daughter Judah mourning and lamentation.\u201d
tn Heb \u201cswallowed up.\u201d"}, {"pk": 2845062, "translation": "NET", "book": 25, "chapter": 2, "verse": 6, "text": "He destroyed his temple as if it were a vineyard; he destroyed his appointed meeting place. The LORD has made those in Zion forget both the festivals and the Sabbaths. In his fierce anger he has spurned both king and priest. \u05d6 (Zayin)", "comment": "tn Heb \u201cThe Lord has caused to be forgotten in Zion both appointed festival and Sabbath.\u201d The verb \u05e9\u05c1\u05b4\u05db\u05bc\u05b7\u05d7 (shikkakh, \u201cto cause someone to forget\u201d), Piel perfect 3rd person masculine singular from \u05e9\u05c1\u05b8\u05db\u05b7\u05d7 (shakhakh, \u201cto forget\u201d) is used figuratively. When people forget \u201coften the neglect of obligations is in view\u201d (L. C. Allen, NIDOTTE 4:104). When people forget the things of God, they are in disobedience and often indicted for ignoring God or neglecting their duties to him (Deut 4:23, 31; 6:12; 8:11, 19; 26:13; 31:21; 32:18; Judg 3:7; 1 Sam 12:9; 2 Kgs 17:38; Is 49:14; 51:13; 65:11; Jer 18:15; Exek 23:35; Hos 4:6). The irony is that the one to whom worship is due has made it so that people must neglect it. Most English versions render this in a metonymical sense: \u201cthe Lord has brought to an end in Zion appointed festival and sabbath\u201d (RSV), \u201c[he] did away with festivals and Sabbaths\u201d (CEV), \u201che has put an end to holy days and Sabbaths\u201d (TEV), \u201cthe Lord has ended\u2026festival and sabbath\u201d (NJPS), \u201cthe Lord has abolished\u2026festivals and sabbath\u201d (NRSV). Few English versions employ the gloss \u201cremember\u201d: \u201cthe Lord hath caused the solemn feasts and sabbaths to be forgotten\u201d (KJV) and \u201cthe Lord has made Zion forget her appointed feasts and her sabbaths\u201d(NIV).
tc The MT reads \u05db\u05bc\u05b7\u05d2\u05bc\u05b7\u05df (kaggan, \u201clike a garden\u201d). The LXX reads \u1f61\u03c2 \u1f04\u03bc\u03c0\u03b5\u03bb\u03bf\u03bd (Jw\" ampelon) which reflects \u05db\u05bc\u05b0\u05d2\u05b6\u05e4\u05b6\u05df (k\u00ffgefen, \u201clike a vineyard\u201d). Internal evidence favors \u05db\u05bc\u05b0\u05d2\u05b6\u05e4\u05b6\u05df (k\u00ffgefen) because God\u2019s judgment is often compared to the destruction of a vineyard (e.g., Job 15:33; Isa 34:4; Ezek 15:2, 6). The omission of \u05e4 (pe) is easily explained due to the similarity in spelling between \u05db\u05bc\u05b0\u05d2\u05b6\u05e4\u05b6\u05df (k\u00ffgefen) and \u05db\u05bc\u05b7\u05d2\u05bc\u05b7\u05df (kaggan).
tn Heb \u201cHis booth.\u201d The noun \u05e9\u05c2\u05da\u05b0 (sokh, \u201cbooth,\u201d BDB 968 s.v.) is a hapax legomenon (term that appears only once in the Hebrew OT), but it is probably an alternate spelling of the more common noun \u05e1\u05bb\u05db\u05bc\u05b8\u05d4 (sukkah, \u201cbooth\u201d) which is used frequently of temporary shelters and booths (e.g., Neh 8:15) (BDB 697 s.v. \u05e1\u05bb\u05db\u05bc\u05b8\u05d4). Related to the verb \u05e9\u05c2\u05b8\u05db\u05b7\u05da\u05b0 (sakhakh, \u201cto weave\u201d), it refers to a temporary dwelling constructed of interwoven boughs. This is a figurative description of the temple, as the parallel term \u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05d5\u05b9 (mo\u2019ado, \u201chis tabernacle\u201d or \u201chis appointed meeting place\u201d) makes clear. Jeremiah probably chose this term to emphasize the frailty of the temple, and its ease of destruction. Contrary to the expectation of Jerusalem, it was only a temporary dwelling of the Lord \u2013 its permanence cut short due to sin of the people.
tn The verb \u05e0\u05b8\u05d0\u05b7\u05e5 (na\u2019ats, \u201cto spurn, show contempt\u201d) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as \u201cto reject with a negative attitude.\u201d However, retaining \u201cspurn\u201d in the translation keeps the term emotionally loaded. The most frequent term for \u05e0\u05b8\u05d0\u05b7\u05e5 (na\u2019ats) in the LXX (\u03c0\u03b1\u03c1\u03bf\u03be\u03cd\u03bd\u03c9, paroxunw) also conveys emotion beyond a decision to reject.
tn Heb \u201cIn the fury of his anger\u201d (\u05d6\u05b7\u05e2\u05b7\u05dd\u05be\u05d0\u05e4\u05bc\u05d5\u05b9, za\u2019am-\u2019appo). The genitive noun \u05d0\u05e4\u05bc\u05d5\u05b9 (\u2019appo, \u201chis anger\u201d) functions as an attributed genitive with the construct noun \u05d6\u05b7\u05e2\u05b7\u05dd (za\u2019am, \u201cfury, rage\u201d): \u201chis furious anger.\u201d"}, {"pk": 2845063, "translation": "NET", "book": 25, "chapter": 2, "verse": 7, "text": "The Lord rejected his altar and abhorred his temple. He handed over to the enemy her palace walls; the enemy shouted in the LORD\u2019S temple as if it were a feast day. \u05d7 (Khet)", "comment": "tn The Heb verb \u05d6\u05b8\u05e0\u05b7\u05d7 (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean \u201cto spurn.\u201d In military contexts it may be rendered \u201cto desert.\u201d
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d), which occurs near the end of this verse. See the tc note at 1:14.
tn Heb \u201cHe delivered into the hand of the enemy.\u201d The verb \u05d4\u05b4\u05e1\u05b0\u05d2\u05bc\u05b4\u05d9\u05e8 (hisgir), Hiphil perfect 3rd person masculine singular from \u05e1\u05b8\u05d2\u05b7\u05e8 (sagar), means \u201cto give into someone\u2019s control: to deliver\u201d (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).
tn Heb \u201cas on the day of an appointed time.\u201d The term \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 (mo\u2019ed, \u201cappointed time\u201d) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration which was entirely out of place.
tn Heb \u201cthey gave voice\u201d (\u05e7\u05d5\u05b9\u05dc \u05e0\u05b8\u05ea\u05b0\u05e0\u05d5\u05bc, kol natno). The verb \u05e0\u05b8\u05ea\u05b7\u05df (natan, \u201cto give\u201d) with the noun \u05e7\u05d5\u05b9\u05dc (kol, \u201cvoice, sound\u201d) is an idiom meaning: \u201cto utter a sound, make a noise, raise the voice\u201d (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. \u05e0\u05ea\u05df 12; BDB 679 s.v. \u05e0\u05b8\u05ea\u05b7\u05df 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.
tn Heb \u201cthey.\u201d
tn Heb \u201cHis sanctuary.\u201d The term \u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u05e9\u05c1\u05d5\u05b9 (miqdasho, \u201cHis sanctuary\u201d) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. \u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u05e9\u05c1)."}, {"pk": 2845064, "translation": "NET", "book": 25, "chapter": 2, "verse": 8, "text": "The LORD was determined to tear down Daughter Zion\u2019s wall. He prepared to knock it down; he did not withdraw his hand from destroying. He made the ramparts and fortified walls lament; together they mourned their ruin. \u05d8 (Tet)", "comment": "tn Heb \u201che stretched out a measuring line.\u201d In Hebrew, this idiom is used (1) literally: to describe a workman\u2019s preparation of measuring and marking stones before cutting them for building (Job 38:5; Jer 31:39; Zech 1:16) and (2) figuratively: to describe the Lord\u2019s planning and preparation to destroy a walled city, that is, to mark off for destruction (2 Kgs 21:13; Isa 34:11; Lam 2:8). It is not completely clear how a phrase from the vocabulary of building becomes a metaphor for destruction; however, it might picture a predetermined and carefully planned measure from which God will not deviate.
tn Heb \u201cthey languished together.\u201d The verbs \u05d0\u05b8\u05d1\u05bc\u05b7\u05dc\u05bc (\u2019aval, \u201cto lament\u201d) and \u05d0\u05b8\u05de\u05b7\u05dc (\u2019amal, \u201clanguish, mourn\u201d) are often used in contexts of funeral laments in secular settings. The Hebrew prophets often use these terms to describe the aftermath of the Lord\u2019s judgment on a nation. Based on parallel terms, \u05d0\u05b8\u05de\u05b7\u05dc (\u2019amal) may describe either mourning or deterioration and so makes for a convenient play on meaning when destroyed objects are personified. Incorporating this play into the translation, however, may obscure the parallel between this line and the deterioration of the gates beginning in v. 9.
tn Heb \u201cHe did not return His hand from swallowing.\u201d That is, he persisted until it was destroyed."}, {"pk": 2845065, "translation": "NET", "book": 25, "chapter": 2, "verse": 9, "text": "Her city gates have fallen to the ground; he smashed to bits the bars that lock her gates. Her king and princes were taken into exile; there is no more guidance available. As for her prophets, they no longer receive a vision from the LORD. \u05d9 (Yod)", "comment": "tn Heb \u201care among the nations.\u201d
tn Heb \u201cher bars.\u201d Since the literal \u201cbars\u201d could be misunderstood as referring to saloons, the phrase \u201cthe bars that lock her gates\u201d has been used in the present translation.
tn Heb \u201chave sunk down.\u201d This expression, \u201cher gates have sunk down into the ground,\u201d is a personification, picturing the city gates descending into the earth, as if going down into the grave or the netherworld. Most English versions render it literally (KJV, RSV, NRSV, NASB, NIV, NJPS); however, a few paraphrases have captured the equivalent sense quite well: \u201cZion\u2019s gates have fallen facedown on the ground\u201d (CEV) and \u201cthe gates are buried in rubble\u201d (TEV).
tn Heb \u201che has destroyed and smashed her bars.\u201d The two verbs \u05d0\u05b4\u05d1\u05bc\u05b7\u05d3 \u05d5\u05b0\u05e9\u05c1\u05b4\u05d1\u05bc\u05b7\u05e8 (\u2019ibbad v\u00ffshibbar) form a verbal hendiadys that emphasizes the forcefulness of the destruction of the locking bars on the gates. The first verb functions adverbially and the second retains its full verbal sense: \u201che has smashed to pieces.\u201d Several English versions render this expression literally and miss the rhetorical point: \u201che has ruined and broken\u201d (RSV, NRSV), \u201che has destroyed and broken\u201d (KJV, NASB), \u201che has broken and destroyed\u201d (NIV). The hendiadys has been correctly noted by others: \u201csmashed to pieces\u201d (TEV, CEV) and \u201csmashed to bits\u201d (NJPS).
tn Heb \u201cthey cannot find.\u201d
tn Heb \u201cthere is no torah\u201d or \u201cthere is no Torah\u201d (\u05d0\u05b5\u05d9\u05df \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4, \u2019en torah). Depending on whether \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah, \u201cinstruction, law\u201d) is used in parallelism with the preceding or following line, it refers to (1) political guidance that the now-exiled king had formerly provided or (2) prophetic instruction that the now-ineffective prophets had formerly provided (BDB 434 s.v. \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 1.b). It is possible that the three lines are arranged in an ABA chiastic structure, exploiting the semantic ambiguity of the term \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (torah, \u201cinstruction\u201d). Possibly it is an oblique reference to the priests\u2019 duties of teaching, thus introducing a third group of the countries leaders. It is possible to hear in this a lament in reference to the destruction of Torah scrolls that may have been at the temple when it was destroyed."}, {"pk": 2845066, "translation": "NET", "book": 25, "chapter": 2, "verse": 10, "text": "The elders of Daughter Zion sit on the ground in silence. They have thrown dirt on their heads; They have dressed in sackcloth. Jerusalem\u2019s young women stare down at the ground. \u05db (Kaf)", "comment": "tn Heb \u201cthey have girded themselves with sackcloth.\u201d sn Along with putting dirt on one\u2019s head, wearing sackcloth was a sign of mourning.
tc Consonantal \u05d9\u05e9\u05c1\u05d1\u05d5 (yshvy) is vocalized by the MT as \u05d9\u05b5\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc (yeshvu), Qal imperfect 3rd person masculine plural from \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav, \u201cto sit\u201d): \u201cthey sit on the ground.\u201d However, the ancient versions (Aramaic Targum, Greek Septuagint, Syriac Peshitta, Latin Vulgate) reflect an alternate vocalization tradition of \u05d9\u05b8\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc (yashvu), Qal imperfect 3rd person masculine plural from \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto return\u201d): \u201cthey return to the ground (= the grave).\u201d The parallelism with the following line favors the MT.
tn Heb \u201chave bowed down their heads to the ground.\u201d
tn Heb \u201cthe virgins of Jerusalem.\u201d The term \u201cvirgins\u201d is a metonymy of association, standing for single young women who are not yet married. These single women are in grief because their potential suitors have been killed. The elders, old men, and young women function together as a merism for all of the survivors (F. W. Dobbs-Allsopp, Lamentations [IBC], 92).
tn Heb \u201cthey sit on the ground, they are silent.\u201d Based on meter, the two verbs \u05d9\u05b4\u05d3\u05bc\u05b0\u05de\u05d5\u05bc \u2026 \u05d9\u05b5\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc (yeshvu\u2026yid\u00ffmu, \u201cthey sit\u2026they are silent\u201d) are in the same half of the line. Joined without a \u05d5 (vav) conjunction they form a verbal hendiadys. The first functions in its full verbal sense while the second functions adverbially: \u201cthey sit in silence.\u201d The verb \u05d9\u05b4\u05d3\u05bc\u05b0\u05de\u05d5\u05bc (yid\u00ffmu) may mean to be silent or to wail."}, {"pk": 2845067, "translation": "NET", "book": 25, "chapter": 2, "verse": 11, "text": "My eyes are worn out from weeping; my stomach is in knots. My heart is poured out on the ground due to the destruction of my helpless people; children and infants faint in the town squares. \u05dc (Lamed)", "comment": "tn Heb \u201cthe daughter of my people.\u201d Rather than a genitive of relationship (\u201cdaughter of X\u201d), the phrase \u05d1\u05bc\u05b7\u05ea\u05be\u05e2\u05b7\u05de\u05bc\u05b4\u05d9 (bat-\u2019ammi) is probably a genitive of apposition. The idiom \u201cDaughter X\u201d occurs often in Lamentations: \u201cDaughter Jerusalem\u201d (2x), \u201cDaughter Zion\u201d (7x), \u201cVirgin Daughter Zion\u201d (1x), \u201cDaughter of My People\u201d (5x), \u201cDaughter Judah\u201d (2x), and \u201cVirgin Daughter Judah\u201d (1x). In each case, it is a poetic description of Jerusalem or Judah as a whole. The idiom \u05d1\u05bc\u05b7\u05ea\u05be\u05e2\u05b7\u05de\u05bc\u05b4\u05d9 (bat-\u2019ammi, lit., \u201cdaughter of my people\u201d is rendered variously by the English versions: \u201cthe daughter of my people\u201d (KJV, RSV, NASB), \u201cmy people\u201d (NIV, TEV, CEV), and \u201cmy poor people\u201d (NJPS). The metaphor here pictures the people as vulnerable and weak.
tn Heb \u201con account of the breaking.\u201d
tn Heb \u201cmy liver,\u201d viewed as the seat of the emotions.
tn Heb \u201cmy bowels burn\u201d or \u201cmy bowels are in a ferment.\u201d The verb \u05d7\u05b3\u05de\u05b7\u05e8\u05b0\u05de\u05b0\u05e8\u05d5\u05bc (khomarm\u00ffru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III \u05d7\u05b8\u05de\u05b7\u05e8 (khamar, \u201cto be red,\u201d HALOT 330 s.v. III \u05d7\u05de\u05e8) or Pe`al`al perfect 3rd person common plural from I \u05d7\u05b8\u05de\u05b7\u05e8 (khamar, \u201cto ferment, boil up,\u201d BDB 330 s.v. I \u05d7\u05b8\u05de\u05b7\u05e8). The Poalal stem of this verb occurs only three times in OT: with \u05e4\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd (panim, \u201cface,\u201d Job 16:16) and \u05de\u05b5\u05e2\u05b4\u05d9\u05dd (me\u2019im, \u201cbowels,\u201d Lam 1:20; 2:11). The phrase \u05d7\u05b3\u05de\u05b7\u05e8\u05b0\u05de\u05b0\u05e8\u05d5\u05bc \u05de\u05b5\u05e2\u05b7\u05d9\u05bc (khomarm\u00ffru me\u2019ay) means \u201cmy bowels burned\u201d (HALOT 330 s.v.) or \u201cmy bowels are in a ferment,\u201d as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, \u201cmy stomach is in knots,\u201d is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.
tn Heb \u201cmy eyes are spent\u201d or \u201cmy eyes fail.\u201d The verb \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah) is used of eyes exhausted by weeping (Job 11:20; 17:5; Ps 69:4; Jer 14:6; 4:17), and means either \u201cto be spent\u201d (BDB 477 s.v. 2.b) or \u201cto fail\u201d (HALOT 477 s.v. 6). It means to have used up all one\u2019s tears or to have worn out the eyes because of so much crying. It is rendered variously: \u201cmy eyes fail\u201d (KJV, NIV), \u201cmy eyes are spent\u201d (RSV, NRSV, NASB, NJPS), \u201cmy eyes are worn out\u201d (TEV), and \u201cmy eyes are red\u201d (CEV).
tn Heb \u201cbecause of tears.\u201d The plural noun \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05d5\u05b9\u05ea (dim\u2019ot, \u201ctears\u201d) is an example of the plural of intensity or repeated behavior: \u201cmany tears.\u201d The more common singular form \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05d4 (dim\u2019ah) normally functions in a collective sense (\u201ctears\u201d); therefore, the plural form here does not indicate simple plural of number."}, {"pk": 2845068, "translation": "NET", "book": 25, "chapter": 2, "verse": 12, "text": "Children say to their mothers, \u201cWhere are food and drink?\u201d They faint like a wounded warrior in the city squares. They die slowly in their mothers\u2019 arms. \u05de (Mem)", "comment": "tn Heb \u201cWhere is bread and wine?\u201d The terms \u201cbread\u201d and \u201cwine\u201d are synecdoches of specific (= bread, wine) for general (= food, drink).
tn Heb \u201cchest, lap.\u201d
tn Heb \u201cas their life is poured out.\u201d The term \u05d1\u05bc\u05b0\u05d4\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05e4\u05bc\u05b5\u05da\u05b0 (b\u00ffhishtappekh), Hitpael infinitive construct + the preposition \u05d1\u05bc (bet), from \u05e9\u05c1\u05b8\u05e4\u05b7\u05da\u05b0 (shafakh, \u201cto pour out\u201d) may be rendered \u201cas they expire\u201d (BDB 1050 s.v. \u05e9\u05c1\u05b8\u05e4\u05b7\u05da\u05b0), referring to the process of dying. Note the repetition of the word \u201cpour out\u201d with various direct objects in this poem at 2:4, 11, 12, and 19.
tn Heb \u201cas they faint\u201d or \u201cwhen they faint.\u201d
tn Heb \u201cthey\u201d; the referent has been specified in the translation for clarity.
tn Heb \u201cto their mother,\u201d understood as a collective singular."}, {"pk": 2845069, "translation": "NET", "book": 25, "chapter": 2, "verse": 13, "text": "With what can I equate you? To what can I compare you, O Daughter Jerusalem? To what can I liken you so that I might comfort you, O Virgin Daughter Zion? Your wound is as deep as the sea. Who can heal you? \u05e0 (Nun)", "comment": "tn The \u05d5 (vav) prefixed to \u05d5\u05b7\u05d0\u05b2\u05e0\u05b7\u05d7\u05b2\u05de\u05b5\u05da\u05b0 (va\u2019anakhamekh, \u201cI might comfort you\u201d) denotes purpose: \u201cso that\u2026.\u201d
tn Heb \u201cas great as the sea.\u201d
tc The MT reads \u05db\u05bc\u05b8\u05d9\u05bc\u05b8\u05dd (kayyam, \u201cas the sea\u201d), while the LXX reflects a Vorlage of \u05db\u05bc\u05d5\u05b9\u05e1 (kos, \u201ca cup\u201d). The textual variant is probably due to simple orthographic confusion between letters of similar appearance. The idiomatic expression favors the MT.
sn The rhetorical question implies a denial: \u201cNo one can heal you!\u201d The following verses, 14-17, present four potential healers \u2013 prophets, passersby, enemies, and God.
tc The MT reads \u05d0\u05b2\u05e2\u05b4\u05d9\u05d3\u05b5\u05da\u05b0 (\u2019a\u2019idekh), Hiphil imperfect 1st person common singular + 2fs suffix from \u05e2\u05b8\u05d3\u05b8\u05d4 (\u2019adah, \u201cto testify\u201d): \u201c[How] can I testify for you?\u201d However, Latin Vulgate comparabo te reflects the reading \u05d0\u05b6\u05e2\u05b1\u05e8\u05b8\u05da\u05b0 (\u2019e\u2019erakh), Qal imperfect 1st person common singular from \u05e2\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh, \u201cto liken\u201d): \u201c[To what] can I liken [you]?\u201d The verb \u05e2\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh) normally means \u201cto lay out, set in rows; to get ready, set in order; to line up for battle, set battle formation,\u201d but it also may denote \u201cto compare (as a result of arranging in order), to make equal\u201d (e.g., Pss 40:6; 89:6 [HT 7]; Job 28:17, 19; Isa 40:18; 44:7). The BHS editors suggest the emendation which involves simple orthographic confusion between \u05e8 (resh) and \u05d3 (dalet), and deletion of \u05d9 (yod) that the MT added to make sense of the form. The variant is favored based on internal evidence: (1) it is the more difficult reading because the meaning \u201cto compare\u201d for \u05e2\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh) is less common than \u05e2\u05b8\u05d3\u05b8\u05d4 (\u2019adah, \u201cto testify\u201d), (2) it recovers a tight parallelism between \u05e2\u05b8\u05e8\u05b7\u05da\u05b0 (\u2019arakh, \u201cto liken\u201d) and \u05d3\u05bc\u05b8\u05de\u05b8\u05d4 (damah, \u201cto compare\u201d) (e.g., Ps 89:6 [HT 7]; Isa 40:18), and (3) the MT reading: \u201cHow can I testify for you?\u201d makes little sense in the context. Nevertheless, most English versions hold to the MT reading: KJV, RSV, NRSV, NASB, NIV, TEV, CEV. This textual emendation was first proposed by J. Meinhold, \u201cThreni 2,13,\u201d ZAW 15 (1895): 286.
tc The MT reads \u05de\u05b8\u05d4 \u05d0\u05b7\u05e9\u05c1\u05b0\u05d5\u05b6\u05d4\u05be\u05dc\u05bc\u05b8\u05da\u05b0 \u05d5\u05b7\u05d0\u05b2\u05e0\u05b7\u05d7\u05b2\u05de\u05b5\u05da\u05b0 (mah \u2019ashveh-lakh va\u2019anakhamekh, \u201cTo what can I compare you so that I might comfort you?\u201d). The LXX reflects a Vorlage of \u05de\u05b4\u05d9 \u05d9\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b7 \u05dc\u05b8\u05da\u05b0 \u05d5\u05b0\u05e0\u05b4\u05d7\u05b7\u05de\u05b0\u05da\u05b8 (mi yoshia\u2019 lakh v\u00ffnikham\u00ffkha, \u201cWho will save you so that he might comfort you?\u201d). This textual variant reflects several cases of orthographic confusion between similarly spelled words. The MT best explains the origin of the LXX textual variants. Internal evidence of contextual congruence favors the MT as the original reading."}, {"pk": 2845070, "translation": "NET", "book": 25, "chapter": 2, "verse": 14, "text": "Your prophets saw visions for you that were worthless lies. They failed to expose your sin so as to restore your fortunes. They saw oracles for you that were worthless lies. \u05e1 (Samek)", "comment": "tn The nouns \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 \u05d5\u05bc\u05de\u05b7\u05d3\u05bc\u05d5\u05bc\u05d7\u05b4\u05d9\u05dd (shav\u2019 umaddukhim, lit., \u201cemptiness and enticements\u201d) form a nominal hendiadys. The first functions adjectivally, modifying the second noun that retains its nominal sense: \u201cempty enticements\u201d or \u201cfalse deceptions.\u201d The noun \u05de\u05b7\u05d3\u05bc\u05d5\u05bc\u05d7\u05b7 (madduakh), meaning \u201centicement\u201d or \u201ctransgression\u201d is a hapax legomenon (term that appears only once in the Hebrew OT). It is related to the verb \u05e0\u05b8\u05d3\u05b8\u05d7 (nadakh, \u201cto entice, lead astray\u201d) which is often used in reference to idolatry.
tn Heb \u201cemptiness and whitewash.\u201d The nouns \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 \u05d5\u05b0\u05ea\u05b8\u05e4\u05b5\u05dc (shv\u2019 v\u00fftafel) form a nominal hendiadys. The first noun functions adjectivally, modifying the second noun that retains its full nominal sense: \u201cempty whitewash\u201d or \u201cempty deceptions\u201d (see following translation note on meaning of \u05ea\u05bc\u05b8\u05e4\u05b5\u05dc [tafel]). The noun \u05ea\u05bc\u05b8\u05e4\u05b5\u05dc (tafel, \u201cwhitewash\u201d) is used literally in reference to a white-washed wall (Ezek 13:10, 11, 14, 15) and figuratively in reference to false prophets (Ezek 22:28).
tc The Kethib \u05e9\u05c1\u05b0\u05d1\u05b4\u05d9\u05ea\u05b5\u05da\u05b0 (sh\u00ffvitekh) and Qere \u05e9\u05c1\u05b0\u05d1\u05d5\u05bc\u05ea\u05b5\u05da\u05b0 (sh\u00ffvutekh), which is preserved in many medieval Hebrew mss here and elsewhere (Ps 85:1 Heb 85:2; 126:4; Job 42:10), are struggling with the root. The ancient versions take it from \u05b8\u05b8\u05e9\u05c1\u05d1\u05b8\u05d4 (shavah) meaning \u201ccaptivity.\u201d Such a meaning is not tenable for the Job passage, which along with a similar phrase in the Sefire inscription suggest that the proper meaning is \u201cto restore someone\u2019s fortunes.\u201d"}, {"pk": 2845071, "translation": "NET", "book": 25, "chapter": 2, "verse": 15, "text": "All who passed by on the road clapped their hands to mock you. They sneered and shook their heads at Daughter Jerusalem. \u201cHa! Is this the city they called \u2018The perfection of beauty, the source of joy of the whole earth!\u2019?\u201d \u05e4 (Pe)", "comment": "tn Heb \u201cclap their hands at you.\u201d Clapping hands at someone was an expression of malicious glee, derision and mockery (Num 24:10; Job 27:23; Lam 2:15).
tn Heb \u201cof which they said.\u201d
tn Heb \u201cperfection of beauty.\u201d The noun \u05d9\u05b9\u05e4\u05b4\u05d9 (yofi, \u201cbeauty\u201d) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.
tn Heb \u201cthe joy of all the earth.\u201d This is similar to statements found in Pss 48:2 and 50:2."}, {"pk": 2845072, "translation": "NET", "book": 25, "chapter": 2, "verse": 16, "text": "All your enemies gloated over you. They sneered and gnashed their teeth; they said, \u201cWe have destroyed her! Ha! We have waited a long time for this day. We have lived to see it!\u201d \u05e2 (Ayin)", "comment": "tn Heb \u201cWe have swallowed!\u201d
tn Heb \u201cthey have opened wide their mouth against you.\u201d
tn Heb \u201cWe have attained, we have seen!\u201d The verbs \u05de\u05b8\u05e6\u05b8\u05d0\u05e0\u05d5\u05bc \u05e8\u05b8\u05d0\u05b4\u05d9\u05e0\u05d5\u05bc (matsa\u2019nu ra\u2019inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, \u201cWe have lived to see it!\u201d The three asyndetic 1st person common plural statements in 2:16 (\u201cWe waited, we destroyed, we saw!\u201d) are spoken in an impassioned, staccato style reflecting the delight of the conquerors."}, {"pk": 2845073, "translation": "NET", "book": 25, "chapter": 2, "verse": 17, "text": "The LORD has done what he planned; he has fulfilled his promise that he threatened long ago: He has overthrown you without mercy and has enabled the enemy to gloat over you; he has exalted your adversaries\u2019 power. \u05e6 (Tsade)", "comment": "tn Heb \u201cHis word.\u201d When used in collocation with the verb \u05d1\u05bc\u05b8\u05e6\u05b7\u05e2 (batsa\u2019, \u201cto fulfill,\u201d see previous tn), the accusative noun \u05d0\u05b4\u05de\u05b0\u05e8\u05b8\u05d4 (\u2019imrah) means \u201cpromise.\u201d
tn The verb \u05d1\u05bc\u05b8\u05e6\u05b7\u05e2 (batsa\u2019) has a broad range of meanings: (1) \u201cto cut off, break off,\u201d (2) \u201cto injure\u201d a person, (3) \u201cto gain by violence,\u201d (4) \u201cto finish, complete\u201d and (5) \u201cto accomplish, fulfill\u201d a promise.
tn Heb \u201ccommanded\u201d or \u201cdecreed.\u201d If a reference to prophetic oracles is understood, then \u201cdecreed\u201d is preferable. If understood as a reference to the warnings in the covenant, then \u201cthreatened\u201d is a preferable rendering.
tn Heb \u201cfrom days of old.\u201d
tn Heb \u201cHe has overthrown and has not shown mercy.\u201d The two verbs \u05d7\u05b8\u05e8\u05b7\u05e1 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d7\u05b8\u05de\u05b8\u05dc (kharas v\u00fflo\u2019 khamal) form a verbal hendiadys in which the first retains its verbal sense and the second functions adverbially: \u201cHe has overthrown you without mercy.\u201d \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d7\u05b8\u05de\u05b8\u05dc (v\u00fflo\u2019 khamal) alludes to 2:2.
tn Heb \u201cHe has exalted the horn of your adversaries.\u201d The term \u201chorn\u201d (\u05e7\u05b6\u05e8\u05b6\u05df, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3; Ezek 29:21), just as warriors are sometimes figuratively described as \u201cbulls.\u201d To lift up the horn often means to boast and to lift up someone else\u2019s horn is to give victory or cause to boast."}, {"pk": 2845074, "translation": "NET", "book": 25, "chapter": 2, "verse": 18, "text": "Cry out from your heart to the Lord, O wall of Daughter Zion! Make your tears flow like a river all day and all night long! Do not rest; do not let your tears stop! \u05e7 (Qof)", "comment": "tn Heb \u201cday and night.\u201d The expression \u201cday and night\u201d forms a merism which encompasses everything in between two polar opposites: \u201cfrom dawn to dusk\u201d or \u201call day and all night long.\u201d
tn Heb \u201cthe daughter of your eye.\u201d The term \u201ceye\u201d functions as a metonymy for \u201ctears\u201d that are produced by the eyes. Jeremiah exhorts personified Jerusalem to cry out to the Lord day and night without ceasing in repentance and genuine sorrow for its sins.
tc The MT reads \u05e6\u05b8\u05e2\u05b7\u05e7 \u05dc\u05b4\u05d1\u05bc\u05b8\u05dd \u05d0\u05b5\u05dc\u05be\u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (tsa\u2019aq libbam el-\u2019adonay, \u201ctheir heart cried out to the Lord\u201d) which neither matches the second person address characterizing 2:13\u201319 nor is in close parallel to the rest of verse 18. Since the perfect \u05e6\u05b8\u05e2\u05b7\u05e7 (tsa\u2019aq, \u201ccry out\u201d) is apparently parallel to imperatives, it could be understood as a precative (\u201clet their heart cry out\u201d), although this understanding still has the problem of being in the third person. The BHS editors and many text critics suggest emending the MT \u05e6\u05b8\u05e2\u05b7\u05e7 (tsa\u2019aq), Qal perfect 3rd person masculine singular, to \u05e6\u05b8\u05e2\u05b2\u05e7\u05b4\u05d9 (tsa\u2019aqi), Qal imperative 2nd person masculine singular: \u201cCry out!\u201d This restores a tighter parallelism with the two 2nd person masculine singular imperatives introducing the following lines: \u05d4\u05d5\u05b9\u05e8\u05b4\u05d9\u05d3\u05b4\u05d9 (horidi, \u201cLet [your tears] flow down!\u201d) and \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05ea\u05bc\u05b0\u05e0\u05b4\u05d9 (\u2019al-tittni, \u201cDo not allow!\u201d). In such a case, \u05dc\u05b4\u05d1\u05bc\u05b8\u05dd (libbam) must be taken adverbially. For \u05dc\u05b4\u05d1\u05bc\u05b8\u05dd (libbam, \u201ctheir heart\u201d) see the following note. The adverbial translation loses a potential parallel to the mention of the heart in the next verse. Emending the noun to \u201cyour heart\u201d while viewing the verb as a precative perfect would maintain this connection.
tn Heb \u201ctheir heart\u201d or \u201cfrom the heart.\u201d Many English versions take the \u05be\u05dd (mem) on \u05dc\u05b4\u05d1\u05bc\u05b8\u05dd (libbam) as the 3rd person masculine plural pronominal suffix: \u201ctheir heart\u201d (cf. KJV, NASB, NIV, NJPS, CEV). However, others take it as an enclitic or adverbial ending: \u201cfrom the heart\u201d (cf. RSV, NRSV, TEV, NJPS margin). See T. F. McDaniel, \u201cThe Alleged Sumerian Influence upon Lamentations,\u201d VT 18 (1968): 203-4.
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d). See the tc note at 1:14.
tn The wall is a synecdoche of a part standing for the whole city."}, {"pk": 2845075, "translation": "NET", "book": 25, "chapter": 2, "verse": 19, "text": "Get up! Cry out in the night when the night watches start! Pour out your heart like water before the face of the Lord! Lift up your hands to him for your children\u2019s lives; they are fainting at every street corner. \u05e8 (Resh)", "comment": "tn Heb \u201cat the head of every street.\u201d
tc The BHS editors and many commentators suggest that the fourth bicola in 2:19 is a late addition and should be deleted. Apart from the four sets of bicola in 1:7 and 2:19, every stanza in chapters 1-4 consists of three sets of bicola. tn Heb \u201cwho are fainting.\u201d
tn Heb \u201con account of the life of your children.\u201d The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) refers to the \u201clife\u201d of their dying children (e.g., Lam 2:12). The singular noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201clife\u201d) is used as a collective, as the plural genitive noun that follows makes clear: \u201cyour children.\u201d
sn Lifting up the palms or hands is a metaphor for prayer.
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d). See the tc note at 1:14.
tn The noun \u05dc\u05b5\u05d1\u05b8\u05d1 (levav, \u201cheart\u201d) functions here as a metonymy of association for the thoughts and emotions in the heart. The Hebrew \u05dc\u05b5\u05d1\u05b8\u05d1 (levav) includes the mind so that in some cases the translation \u201cheart\u201d implies an inappropriate division between the cognitive and affective. This context is certainly emotionally loaded, but as part of a series of admonitions to address God in prayer, these emotions are inextricably bound with the thoughts of the mind. The singular \u201cheart\u201d is retained in the translation to be consistent with the personification of Jerusalem (cf. v. 18).
tn Heb \u201cat the head of the watches.\u201d
tc The Kethib is written \u05d1\u05bc\u05b7\u05dc\u05bc\u05b7\u05d9\u05b4\u05dc (ballayil) a defective spelling for \u05d1\u05bc\u05b7\u05dc\u05bc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4 (ballaylah, \u201cnight\u201d). The Qere reads \u05d1\u05bc\u05b7\u05dc\u05bc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4 (ballaylah, \u201cnight\u201d), which is preserved in numerous medieval Hebrew mss.tn The noun \u05d1\u05bc\u05b7\u05dc\u05bc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4 (ballaylah, \u201cnight\u201d) functions as an adverbial accusative of time: \u201cin the night.\u201d"}, {"pk": 2845076, "translation": "NET", "book": 25, "chapter": 2, "verse": 20, "text": "Look, O LORD! Consider! Whom have you ever afflicted like this? Should women eat their offspring, their healthy infants? Should priest and prophet be killed in the Lord\u2019s sanctuary? \u05e9 (Sin/Shin)", "comment": "tn Heb \u201cLook, O Lord! See!\u201d When used in collocation with verbs of cognition, \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah) means \u201cto see for oneself\u201d or \u201cto take notice\u201d (1 Sam 26:12). The parallelism between seeing and understanding is often emphasized (e.g., Exod 16:6; Isa 5:19; 29:15; Job 11:11; Eccl 6:5). See also 1:11 and cf. 1:9, 12, 20; 3:50, 59, 60; 5:1.sn Integral to battered Jerusalem\u2019s appeal, and part of the ancient Near Eastern lament genre, is the request for God to look at her pain. This should evoke pity regardless of the reason for punishment. The request is not for God to see merely that there are misfortunes, as one might note items on a checklist. The cognitive (facts) and affective (feelings) are not divided. The plea is for God to watch, think about, and be affected by these facts while listening to the petitioner\u2019s perspective.
tn Heb \u201ctheir fruit.\u201d The term \u05e4\u05bc\u05b0\u05e8\u05b4\u05d9 (p\u00ffri, \u201cfruit\u201d) is used figuratively to refer to children as the fruit of a mother\u2019s womb (e.g., Gen 30:2; Deut 7:13; 28:4, 11, 18, 53; 30:9; Pss 21:11; 127:3; 132:11; Isa 13:18; Mic 6:7).
tn For the nuance \u201cafflict\u201d see the note at 1:12.
tn Heb \u201cinfants of healthy childbirth.\u201d The genitive-construct phrase \u05e2\u05b9\u05dc\u05b2\u05dc\u05b5\u05d9 \u05d8\u05b4\u05e4\u05bc\u05bb\u05d7\u05b4\u05d9\u05dd (\u2019olale tippukhim) functions as an attributive genitive construction: \u201chealthy newborn infants.\u201d The noun \u05d8\u05b4\u05e4\u05bc\u05bb\u05d7\u05b4\u05d9\u05dd (tippukhim) appears only here. It is related to the verb \u05d8\u05b8\u05e4\u05b7\u05d7 (tafakh), meaning \u201cto give birth to a healthy child\u201d or \u201cto raise children\u201d depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22.sn Placing the specific reference to children at the end of the line in apposition to clarify that it does not describe the normal eating of fruit helps produce the repulsive shock of the image. Furthermore, the root of the word for \u201cinfants\u201d (\u05e2\u05d5\u05b9\u05dc\u05b5\u05dc, \u2019olel) has the same root letters for the verb \u201cto afflict\u201d occurring in the first line of the verse, making a pun (F. W. Dobbs-Allsopp, Lamentations [IBC], 99-100).
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d) as at the beginning of the verse. See the tc note at 1:14."}, {"pk": 2845077, "translation": "NET", "book": 25, "chapter": 2, "verse": 21, "text": "The young boys and old men lie dead on the ground in the streets. My young women and my young men have fallen by the sword. You killed them when you were angry; you slaughtered them without mercy. \u05ea (Tav)", "comment": "tn Heb \u201cin the day of your anger.\u201d The construction \u05d1\u05bc\u05b8\u05d9\u05d5\u05b9\u05dd (bayom, \u201cin the day of\u2026\u201d) is a common Hebrew idiom, meaning \u201cwhen\u2026\u201d (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9). This temporal idiom refers to a general time period, but uses the term \u201cday\u201d as a forceful rhetorical device to emphasize the vividness and drama of the event, depicting it as occurring within a single day. In the ancient Near East, military minded kings often referred to a successful campaign as \u201cthe day of X\u201d in order to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victory military campaign within the span of one day.
tc The MT reads \u05dc\u05b9\u05d0 \u05d7\u05b8\u05de\u05b8\u05dc\u05b0\u05ea\u05bc\u05b8 (lo\u2019 khamalta, \u201cYou showed no mercy\u201d). However, many medieval Hebrew mss and most of the ancient versions (Aramaic Targum, Syriac Peshitta and Latin Vulgate) read \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d7\u05b8\u05de\u05b8\u05dc\u05b0\u05ea\u05bc\u05b8 (v\u00fflo\u2019 khamalta, \u201cand You showed no mercy\u201d).
tn Heb \u201cvirgins.\u201d The term \u201cvirgin\u201d probably functions as a metonymy of association for single young women."}, {"pk": 2845078, "translation": "NET", "book": 25, "chapter": 2, "verse": 22, "text": "As if it were a feast day, you call enemies to terrify me on every side. On the day of the Lord\u2019s anger no one escaped or survived. My enemy has finished off those healthy infants whom I bore and raised.", "comment": "tn Heb \u201cmy terrors\u201d or \u201cmy enemies.\u201d The expression \u05de\u05b0\u05d2\u05d5\u05bc\u05e8\u05b7\u05d9 (m\u00ffguray, \u201cmy terrors\u201d) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.
tn The syntax of the line is awkward. English versions vary considerably in how they render it: \u201cThou hast called as in a solemn day my terrors round about\u201d (KJV), \u201cThou hast called, as in the day of a solemn assembly, my terrors on every side\u201d (ASV), \u201cYou did call as in the day of an appointed feast my terrors on every side\u201d (NASB), \u201cThou didst invite as to the day of an appointed feast my terrors on every side\u201d (RSV), \u201cAs you summon to a feast day, so you summoned against me terrors on every side\u201d (NIV), \u201cYou summoned, as on a festival, my neighbors from roundabout\u201d (NJPS), \u201cYou invited my enemies to hold a carnival of terror all around me\u201d (TEV), \u201cYou invited my enemies like guests for a party\u201d (CEV).
tn This entire line is an accusative noun clause, functioning as the direct object of the following line: \u201cmy enemy has destroyed the perfectly healthy children\u2026.\u201d Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and well raised \u2026 what a tragic loss of perfectly good human life!
tn The meaning of the verb \u05d8\u05b8\u05e4\u05b7\u05d7 (tafakh) is debated: (1) BDB suggests that it is derived from \u05d8\u05b8\u05e4\u05b7\u05d4 (tafah, \u201cto extend, spread\u201d the hands) and here means \u201cto carry in the palm of one\u2019s hands\u201d (BDB 381 s.v. \u05d8\u05b8\u05e4\u05b7\u05d4 2). (2) HALOT 378 s.v. II \u05d8\u05b8\u05e4\u05b7\u05d7 suggests that it is derived from the root II \u05d8\u05b8\u05e4\u05b7\u05d7 (tafakh) and means \u201cto give birth to healthy children.\u201d The recent lexicons suggest that it is related to Arabic tafaha \u201cto bring forth fully formed children\u201d and to Akkadian tuppu \u201cto raise children.\u201d The use of this particular term highlights the tragic irony of what the army of Babylon has done: it has destroyed the lives of perfectly healthy children whom the women of Israel had raised.
tn Heb \u201csurrounding me.\u201d
tn The term \u201cenemies\u201d is supplied in the translation as a clarification."}, {"pk": 2845079, "translation": "NET", "book": 25, "chapter": 3, "verse": 1, "text": "\u05d0 (Alef) I am the man who has experienced affliction from the rod of his wrath.", "comment": "sn The nature of the acrostic changes here. Each of the three lines in each verse, not just the first, begins with the corresponding letter of the alphabet.
tn The noun \u05e9\u05c1\u05b5\u05d1\u05b6\u05d8 (shevet, \u201crod\u201d) refers to the weapon used for smiting an enemy (Exod 21:20; 2 Sam 23:21; 1 Chr 11:3; Isa 10:15; Mic 4:14) and instrument of child-discipline (Prov 10:13; 22:15; 29:15). It is used figuratively to describe discipline of the individual (Job 9:34; 21:9; 37:13; 2 Sam 7:14; Ps 89:33) and the nation (Isa 10:5, 24; 14:29; 30:31).
tn The noun \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever, \u201cman\u201d) refers to a strong man, distinguished from women, children, and other non-combatants whom he is to defend. According to W. F. Lanahan the speaking voice in this chapter is that of a defeated soldier (\u201cThe Speaking Voice in the Book of Lamentations\u201d JBL 93 [1974]: 41-49.) F. W. Dobbs-Allsopp (Lamentations [IBC], 108) argues that is the voice of an \u201ceveryman\u201d although \u201cone might not unreasonably suppose that some archetypal communal figure like the king does in fact stand in the distant background.\u201d
tn The verb \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201cto see\u201d) has a broad range of meanings, including (1) \u201cto see\u201d as to learn from experience and (2) \u201cto see\u201d as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15). Here it means that the speaker has experienced these things. The same Hebrew verb occurs in 2:20 where the Lord is asked to \u201csee\u201d (translated \u201cConsider!\u201d), although it is difficult to maintain this connection in an English translation."}, {"pk": 2845080, "translation": "NET", "book": 25, "chapter": 3, "verse": 2, "text": "He drove me into captivity and made me walk in darkness and not light.", "comment": "tn The Hiphil of \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh, \u201cto walk\u201d) may be nuanced either \u201cbrought\u201d (BDB 236 s.v. 1) or \u201ccaused to walk\u201d (BDB 237 s.v. 5.a).
tn The verb \u05e0\u05b8\u05d4\u05b7\u05d2 (nahag) describes the process of directing (usually a group of) something along a route, hence commonly \u201cto drive,\u201d when describing flocks, caravans, or prisoners and spoils of war (1 Sam 23:5; 30:2). But with people it may also have a positive connotation \u201cto shepherd\u201d or \u201cto guide\u201d (Ps 48:14; 80:1). The line plays on this through the reversal of expectations. Rather than being safely shepherded by the Lord their king, he has driven them away into captivity."}, {"pk": 2845081, "translation": "NET", "book": 25, "chapter": 3, "verse": 3, "text": "He repeatedly attacks me, he turns his hand against me all day long. \u05d1 (Bet)", "comment": "tn Heb \u201call of the day.\u201d The idiom \u05db\u05bc\u05b8\u05dc\u05be\u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd (kol-hayom, \u201call day\u201d) means \u201ccontinually\u201d or \u201call day long\u201d (Gen 6:5; Deut 28:32; 33:12; Pss 25:5; 32:3; 35:28; 37:26; 38:7, 13; 42:4, 11; 44:9, 16, 23; 52:3; 56:2, 3, 6; 71:8, 15, 24; 72:15; 73:14; 74:22; 86:3; 88:18; 89:17; 102:9; 119:97; Prov 21:26; 23:17; Isa 28:24; 51:13; 52:5; 65:2, 5; Jer 20:7, 8; Lam 1:13, 14, 62; Hos 12:2).
tn The two verbs \u05d9\u05b8\u05e9\u05c1\u05bb\u05d1 \u05d9\u05b7\u05d4\u05b2\u05e4\u05b9\u05da\u05b0 (yashuv yahafokh, \u201che returns, he turns\u201d) form a verbal hendiadys: the second verb retains its full verbal sense, while the first functions adverbially: \u201che repeatedly turns\u2026\u201d The verb \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, lit., \u201cto return\u201d) functions adverbially to denote repetition: \u201cto do repeatedly, do again and again\u201d (GKC 386-87 \u00a7120.d, g) (Gen 26:18; 30:31; Num 11:4; Judg 19:7; 1 Sam 3:5, 6; 1 Kgs 13:33; 19:6; 21:3; 2 Chr 33:3; Job 10:16; 17:10; Ps 7:13; Jer 18:4; 36:28; Lam 3:3; Dan 9:25; Zech 5:1; 6:1; Mal 1:4).
tn The idiom \u201cto turn the hand against\u201d someone is a figurative expression denoting hostility. The term \u201chand\u201d (\u05d9\u05b8\u05d3, yad) is often used in idioms denoting hostility (Exod 9:3, 15; Deut 2:15; Judg 2:15; 1 Sam 5:3, 6, 9; 6:9; 2 Sam 24:16; 2 Chr 30:12; Ezra 7:9; Job 19:21; Ps 109:27; Jer 15:17; 16:21; Ezek 3:14). The reference to God\u2019s \u201chand\u201d is anthropomorphic."}, {"pk": 2845082, "translation": "NET", "book": 25, "chapter": 3, "verse": 4, "text": "He has made my mortal skin waste away; he has broken my bones.", "comment": "tn Heb \u201cmy flesh and my skin.\u201d The two nouns joined with \u05d5 (vav), \u05d1\u05b0\u05e9\u05c2\u05b8\u05e8\u05b4\u05d9 \u05d5\u05b0\u05e2\u05d5\u05b9\u05e8\u05b4\u05d9 (basari v\u00ff\u2019ori, \u201cmy flesh and my skin\u201d), form a nominal hendiadys: the first functions adjectivally and the second retains its full nominal sense: \u201cmy mortal skin.\u201d"}, {"pk": 2845083, "translation": "NET", "book": 25, "chapter": 3, "verse": 5, "text": "He has besieged and surrounded me with bitter hardship.", "comment": "tn The verb \u05e0\u05b8\u05e7\u05b7\u05e3 (naqaf, \u201cto surround\u201d) refers to the military action of an army surrounding a besieged city by placing army encampments all around the city, to prevent anyone in the city from escaping (2 Kgs 6:14; 11:8; Pss 17:9; 88:18; Job 19:6).
tn Heb \u201che has built against me.\u201d The verb \u05d1\u05bc\u05b8\u05e0\u05b8\u05d4 (banah, \u201cto build\u201d) followed by the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cagainst\u201d) often refers to the action of building siege-works against a city, that is, to besiege a city (e.g., Deut 20:2; 2 Kgs 25:1; Eccl 9:14; Jer 52:4; Ezek 4:2; 17:17; 21:27). Normally, an explicit accusative direct object is used (e.g., \u05de\u05b8\u05e6\u05d5\u05b9\u05d3 [matsor] or \u05de\u05b8\u05e6\u05d5\u05b9\u05d3\u05b4\u05d9\u05dd [matsorim]); however, here, the expression is used absolutely without an explicit accusative [BDB 124 s.v. \u05d1\u05bc\u05b8\u05e0\u05b8\u05d4 1a.\u03b7]).
tn Heb \u201cwith bitterness and hardship.\u201d The nouns \u05e8\u05b9\u05d0\u05e9\u05c1 \u05d5\u05bc\u05ea\u05b0\u05dc\u05b8\u05d0\u05b8\u05d4 (ro\u2019sh ut\u00ffla\u2019ah, lit. \u201cbitterness and hardship\u201d) function as adverbial accusatives of manner: \u201cwith bitterness and hardship.\u201d The two nouns \u05e8\u05b9\u05d0\u05e9\u05c1 \u05d5\u05bc\u05ea\u05b0\u05dc\u05b8\u05d0\u05b8\u05d4 (ro\u2019sh ut\u00ffla\u2019ah, \u201cbitterness and hardship\u201d) form a nominal hendiadys: the second retains its full nominal sense, while the first functions adverbially: \u201cbitter hardship.\u201d The noun II \u05e8\u05b9\u05d0\u05e9\u05c1 (ro\u2019sh, \u201cbitterness\u201d) should not be confused with the common homonymic root I \u05e8\u05b9\u05d0\u05e9\u05c1 (ro\u2019sh, \u201chead\u201d). The noun \u05ea\u05bc\u05b0\u05dc\u05b8\u05d0\u05b8\u05d4 (t\u00ffla\u2019ah, \u201chardship\u201d) is used elsewhere in reference to the distress of Israel in Egypt (Num 20:14), in the wilderness (Exod 18:8), and in exile (Neh 9:32)."}, {"pk": 2845084, "translation": "NET", "book": 25, "chapter": 3, "verse": 6, "text": "He has made me reside in deepest darkness like those who died long ago. \u05d2 (Gimel)", "comment": "tn The plural form of the noun \u05de\u05b7\u05d7\u05b2\u05e9\u05c1\u05b7\u05db\u05bc\u05b4\u05d9\u05dd (makhashakkim, \u201cdarknesses\u201d) is an example of the plural of intensity (see IBHS 122 \u00a77.4.3a)."}, {"pk": 2845085, "translation": "NET", "book": 25, "chapter": 3, "verse": 7, "text": "He has walled me in so that I cannot get out; he has weighted me down with heavy prison chains.", "comment": "tn Heb \u201che has made heavy my chains.\u201d
tn The verb \u05d2\u05bc\u05b8\u05d3\u05b7\u05e8 (garad) has a two-fold range of meanings: (1) \u201cto build up a wall\u201d with stones, and (2) \u201cto block a road\u201d with a wall of stones. The imagery depicts the Lord building a wall to seal off personified Jerusalem with no way of escape out of the city, or the Lord blocking the road of escape. Siege imagery prevails in 3:4\u20136, but 3:7\u20139 pictures an unsuccessful escape that is thwarted due to blocked roads in 3:7 and 3:9."}, {"pk": 2845086, "translation": "NET", "book": 25, "chapter": 3, "verse": 8, "text": "Also, when I cry out desperately for help, he has shut out my prayer.", "comment": "tn Heb \u201cI call and I cry out.\u201d The verbs \u05d0\u05b6\u05d6\u05b0\u05e2\u05b7\u05e7 \u05d5\u05b7\u05d0\u05b2\u05e9\u05c1\u05b7\u05d5\u05bc\u05b5\u05e2\u05b7 (\u2019ez\u2019aq va\u2019asha\u2019vvea\u2019, \u201cI call and I cry out\u201d) form a verbal hendiadys: the second retains its full verbal sense, while the first functions adverbially: \u201cI cry out desperately.\u201d
tn The verb \u05e9\u05c2\u05b8\u05ea\u05b7\u05dd (satam) is a hapax legomenon (term that appears in the Hebrew scriptures only once) that means \u201cto stop up\u201d or \u201cshut out.\u201d It functions as an idiom here, meaning \u201che has shut his ears to my prayer\u201d (BDB 979 s.v.).
tn The verb \u05e9\u05c1\u05d5\u05e2 (\u201cto cry out\u201d) usually refers to calling out to God for help or deliverance from a lamentable plight (e.g., Job 30:20; 36:13; 38:41; Pss 5:3; 18:7, 42; 22:25; 28:2; 30:3; 31:23; 88:14; 119:147; Isa 58:9; Lam 3:8; Jon 2:3; Hab 1:2)."}, {"pk": 2845087, "translation": "NET", "book": 25, "chapter": 3, "verse": 9, "text": "He has blocked every road I take with a wall of hewn stones; he has made every path impassable. \u05d3 (Dalet)", "comment": "tn The verb \u05d2\u05bc\u05b8\u05d3\u05b7\u05e8 (garad) has a two-fold range of meanings: (1) \u201cto build up a wall\u201d with stones, and (2) \u201cto block a road\u201d with a wall of stones. The collocated terms \u05d3\u05bc\u05b0\u05e8\u05b8\u05db\u05b7\u05d9 (d\u00ffrakhay, \u201cmy roads\u201d) in 3:9 clearly indicate that the second category of meaning is in view.
tn Heb \u201che had made my paths crooked.\u201d The implication is that the paths by which one might escape cannot be traversed.
tn Heb \u201cmy roads.\u201d"}, {"pk": 2845088, "translation": "NET", "book": 25, "chapter": 3, "verse": 10, "text": "To me he is like a bear lying in ambush, like a hidden lion stalking its prey.", "comment": "tc The Kethib is written \u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05d4 (\u2019aryeh, \u201clion\u201d), while the Qere is \u05d0\u05b2\u05e8\u05b4\u05d9 (\u2019ari, \u201clion\u201d), simply a short spelling of the same term (BDB 71 s.v. \u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05d4).
tn Heb \u201che is to me [like] a bear lying in wait.\u201d
tn Heb \u201ca lion in hiding places.\u201d"}, {"pk": 2845089, "translation": "NET", "book": 25, "chapter": 3, "verse": 11, "text": "He has obstructed my paths and torn me to pieces; he has made me desolate.", "comment": "tn \u201cSince the Heb. \u05d5\u05b7\u05d9\u05b0\u05e4\u05b7\u05e9\u05c1\u05bc\u05b0\u05d7\u05b5\u05e0\u05b4\u05d9 (vaypash\u00ffkheni) occurs only here, and the translation relies on the Syriac and the Targum, it is not certain that the image of God as a predatory animal continues into this verse especially since [the beginning of the verse] is also of uncertain meaning\u201d (D. R. Hillers, Lamentations [AB], 54).
tn Or \u201che made my paths deviate.\u201d"}, {"pk": 2845090, "translation": "NET", "book": 25, "chapter": 3, "verse": 12, "text": "He drew his bow and made me the target for his arrow. \u05d4 (He)", "comment": "tn Heb \u201cand set me as the target.\u201d
tn Heb \u201cbent.\u201d"}, {"pk": 2845091, "translation": "NET", "book": 25, "chapter": 3, "verse": 13, "text": "He shot his arrows into my heart.", "comment": "tn Heb \u201cmy kidneys.\u201d In Hebrew anthropology, the kidneys are often portrayed as the most sensitive and vital part of man. Poetic texts sometimes portray a person fatally wounded, being shot by the Lord\u2019s arrows in the kidneys (Job 16:13; here in Lam 3:13). The equivalent English idiomatic counterpart is the heart, which is employed in the present translation.
tn The Hiphil stem of \u05d1\u05d5\u05b9\u05d0 (bo\u2019, lit., \u201ccause to come in\u201d) here means \u201cto shoot\u201d arrows.
tn Heb \u201csons of his quiver.\u201d This idiom refers to arrows (BDB 121 s.v. \u05d1\u05bc\u05b5\u05df 6). The term \u201cson\u201d (\u05d1\u05bc\u05b5\u05df, ben) is often used idiomatically with a following genitive, e.g., \u201cson of flame\u201d = sparks (Job 5:7), \u201cson of a constellation\u201d = stars (Job 38:22), \u201cson of a bow\u201d = arrows (Job 41:2), \u201cson of a quiver\u201d = arrows (Lam 3:13), \u201cson of threshing-floor\u201d = corn (Isa 21:10)."}, {"pk": 2845092, "translation": "NET", "book": 25, "chapter": 3, "verse": 14, "text": "I have become the laughingstock of all people, their mocking song all day long.", "comment": "tn Heb \u201call of the day.\u201d The idiom \u05db\u05bc\u05b8\u05dc\u05be\u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd (kol-hayyom, \u201call day\u201d) means \u201ccontinually\u201d (Gen 6:5; Deut 28:32; 33:12; Pss 25:5; 32:3; 35:28; 37:26; 38:7, 13; 42:4, 11; 44:9, 16, 23; 52:3; 56:2, 3, 6; 71:8, 15, 24; 72:15; 73:14; 74:22; 86:3; 88:18; 89:17; 102:9; 119:97; Prov 21:26; 23:17; Isa 28:24; 51:13; 52:5; 65:2, 5; Jer 20:7, 8; Lam 1:13; 3:3, 62; Hos 12:2).
tn The noun \u05e0\u05b0\u05d2\u05b4\u05d9\u05e0\u05b8\u05d4 (n\u00ffginah) is a musical term: (1) \u201cmusic\u201d played on strings (Isa 38:20; Lam 5:14), (2) a technical musical term (Pss 4:1; 6:1; 54:1; 55:1; 67:1; 76:1; Hab 3:19) and (3) \u201cmocking song\u201d (Pss 69:13; 77:7; Job 30:9; Lam 3:14). The parallelism with \u05e9\u05c2\u05d7\u05d5\u05b9\u05e7 \u201claughingstock\u201d indicates that the latter category of meaning is in view.
tc The MT reads \u05e2\u05b7\u05de\u05bc\u05b4\u05d9 (\u2019ammi, \u201cmy people\u201d). Many medieval Hebrew mss read \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd (\u2019ammim, \u201cpeoples\u201d), as reflected also in Syriac Peshitta. The internal evidence (contextual congruence) favors the variant \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd (\u2019ammim, \u201cpeoples\u201d)."}, {"pk": 2845093, "translation": "NET", "book": 25, "chapter": 3, "verse": 15, "text": "He has given me my fill of bitter herbs and made me drunk with bitterness. \u05d5 (Vav)", "comment": "tn Heb \u201cwormwood\u201d or \u201cbitterness\u201d (BDB 542 s.v. \u05dc\u05b7\u05e2\u05b2\u05e0\u05b8\u05d4; HALOT 533 s.v. \u05dc\u05b7\u05e2\u05b2\u05e0\u05b8\u05d4)."}, {"pk": 2845094, "translation": "NET", "book": 25, "chapter": 3, "verse": 16, "text": "He ground my teeth in gravel; he trampled me in the dust.", "comment": "tn The Hiphil stem of \u05db\u05bc\u05b8\u05e4\u05b7\u05e9\u05c1 (kafash) means \u201cto tread down\u201d or \u201cmake someone cower.\u201d It is rendered variously: \u201ctrampled me in the dust\u201d (NIV), \u201ccovered me with ashes\u201d (KJV, NKJV), \u201cground me into the dust\u201d (NJPS), \u201cmade me cower in ashes\u201d (RSV, NRSV), \u201crubbed my face in the ground\u201d (TEV) and \u201crubbed me in the dirt\u201d (CEV).
tn Heb \u201ccrushed.\u201d"}, {"pk": 2845095, "translation": "NET", "book": 25, "chapter": 3, "verse": 17, "text": "I am deprived of peace; I have forgotten what happiness is.", "comment": "tn Heb \u201cmy soul.\u201d The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is used as a synecdoche of part (= my soul) for the whole person (= I ).
tc The MT reads \u05d5\u05b7\u05ea\u05bc\u05b4\u05d6\u05b0\u05e0\u05b7\u05d7 (vattiznakh), vav (\u05d5) consecutive + Qal preterite 3rd person feminine singular from \u05d6\u05b8\u05e0\u05b7\u05d7 (zanakh, \u201cto reject\u201d), resulting in the awkward phrase \u201cmy soul rejected from peace.\u201d The LXX \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f7d\u03c3\u03b1\u03c4\u03bf (kai apwsato) reflects a Vorlage of \u05d5\u05b7\u05d9\u05bc\u05b4\u05d6\u05b0\u05e0\u05b7\u05d7 (vayyiznakh), vav (\u05d5) consecutive + Qal preterite 3rd person masculine singular from \u05d6\u05b8\u05e0\u05b7\u05d7 (zanakh): \u201cHe deprives my soul of peace.\u201d Latin Vulgate repulsa est reflects a Vorlage of \u05d5\u05b7\u05ea\u05bc\u05b4\u05d6\u05bc\u05b8\u05e0\u05b7\u05d7 (vattizzanakh), vav (\u05d5) consecutive + Niphal preterite 3rd person feminine singular from \u05d6\u05b8\u05e0\u05b7\u05d7 (zanakh): \u201cMy soul is excluded from peace.\u201d The MT best explains the origin of the LXX and Vulgate readings. The \u05de (mem) beginning the next word may have been an enclitic on the verb rather than a preposition on the noun. This would be the only Qal occurrence of \u05d6\u05b8\u05e0\u05b7\u05d7 (zanakh) used with the preposition \u05de\u05b4\u05df (min). Placing the \u05de (mem) on the noun would have created the confusion leading to the changes made by the LXX and Vulgate. HALOT 276 s.v. II \u05d6\u05e0\u05d7 attempts to deal with the problem lexically by positing a meaning \u201cto exclude from\u201d for \u05d6\u05b8\u05e0\u05b7\u05d7 (zanakh) plus \u05de\u05b4\u05df (min), but also allows that the Niphal may be the correct reading.
tn Heb \u201cfrom peace.\u201d H. Hummel suggests that \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom) is the object and the \u05de (mem) is not the preposition \u05de\u05b4\u05df (min), but an enclitic on the verb (\u201cEnclitic Mem in Early Northwest Semitic, Especially in Hebrew\u201d JBL 76 [1957]: 105). \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom) has a wide range of meaning. The connotation is that there is no peace within; the speaker is too troubled for any calm to take hold.
tn Heb \u201cgoodness.\u201d"}, {"pk": 2845096, "translation": "NET", "book": 25, "chapter": 3, "verse": 18, "text": "So I said, \u201cMy endurance has expired; I have lost all hope of deliverance from the LORD.\u201d \u05d6 (Zayin)", "comment": "tn Heb \u201cand my hope from the Lord.\u201d The hope is for deliverance. The words, \u201cI have lost all\u2026\u201d have been supplied in the translation in order to clarify the Hebrew idiom for the English reader."}, {"pk": 2845097, "translation": "NET", "book": 25, "chapter": 3, "verse": 19, "text": "Remember my impoverished and homeless condition, which is a bitter poison.", "comment": "tn The two nouns \u05e2\u05b8\u05e0\u05b0\u05d9\u05b4\u05d9 \u05d5\u05bc\u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b4\u05d9 (\u2019onyi um\u00ffrudi, lit., \u201cmy poverty and my homelessness\u201d) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: \u201cmy impoverished homelessness\u201d or \u201chomeless poor\u201d (GKC 397-98 \u00a7124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see GKC 226 \u00a783.c), suggesting this was a Hebrew idiom. Jerusalem\u2019s inhabitants were impoverished and homeless.
tn Heb \u201cwormwood and gall.\u201d The two nouns joined by \u05d5 (vav), \u05dc\u05b7\u05e2\u05b2\u05e0\u05b8\u05d4 \u05d5\u05b8\u05e8\u05b9\u05d0\u05e9\u05c1 (la\u2019ana varo\u2019sh, \u201cwormwood and bitterness\u201d) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: \u201cbitter poison.\u201d
tc The LXX records \u1f10\u03bc\u03bd\u1f75\u03c3\u03b8\u03b7\u03bd (emnhsqhn, \u201cI remembered\u201d) which may reflect a first singular form \u05d6\u05b8\u05db\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 (zakharti) whereas the MT preserves the form \u05d6\u05b0\u05db\u05b8\u05e8 (z\u00ffkhor) which may be Qal imperative 2nd person masculine singular (\u201cRemember!\u201d) or infinitive construct (\u201cTo remember\u2026\u201d). A 2nd person masculine singular imperative would most likely address God. In the next verse \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is the subject of \u05d6\u05b0\u05db\u05b8\u05e8 (z\u00ffkhor). If \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi) is also the subject here one would expect a 2fs Imperative \u05d6\u05b4\u05db\u05b0\u05e8\u05b4\u05d9 (zikhri) a form that stands in the middle of the MT\u2019s \u05d6\u05b0\u05db\u05b8\u05e8 (z\u00ffkhor) and the presumed \u05d6\u05b8\u05db\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 (zakharti) read by the LXX. English versions are split between the options: \u201cTo recall\u201d (NJPS), \u201cRemember!\u201d (RSV, NRSV, NASB), \u201cRemembering\u201d (KJV, NKJV), \u201cI remember\u201d (NIV). tn The basic meaning of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) is \u201cto remember, call to mind\u201d (HALOT 270 s.v. I \u05d6\u05db\u05e8). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: \u201cto consider, think about\u201d something present (BDB 270 s.v. 5)."}, {"pk": 2845098, "translation": "NET", "book": 25, "chapter": 3, "verse": 20, "text": "I continually think about this, and I am depressed.", "comment": "tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: \u05d6\u05b8\u05db\u05d5\u05b9\u05e8 \u05ea\u05bc\u05b4\u05d6\u05b0\u05db\u05bc\u05d5\u05b9\u05e8 (zakhor tizkor, \u201ccontinually think\u201d). Although the basic meaning of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) is \u201cto remember, call to mind\u201d (HALOT 270 I \u05d6\u05db\u05e8), here it refers to consideration of a present situation: \u201cto consider, think about\u201d something present (BDB 270 s.v. \u05d6\u05b8\u05db\u05b7\u05e8 5). The referent of the 3rd person feminine singular form of \u05ea\u05bc\u05b4\u05d6\u05b0\u05db\u05bc\u05d5\u05b9\u05e8 (tizkor) is the feminine singular noun \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d).
tc The MT preserves the Kethib \u05d5\u05b0\u05ea\u05b8\u05e9\u05c1\u05b4\u05d9\u05d7\u05b7 (v\u00fftashiakh), Qal imperfect 3rd person feminine singular from II \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 (shuakh) + vav (\u05d5) consecutive, while the Qere reads \u05d5\u05b0\u05ea\u05b8\u05e9\u05c1\u05d5\u05b9\u05d7\u05b7 (v\u00fftashoakh), Hiphil imperfect 3rd person feminine singular from II \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 (shuakh) + vav (\u05d5) consecutive. According to D. R. Hillers (Lamentations [AB], 56), the Kethib implies a Hiphil of \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 (shuakh) which is unclear due to a lack of parallels, and reads the Qere as from the root \u05e9\u05c1\u05b8\u05d7\u05b7\u05d7 (shakhakh) which has close parallels in Ps 42:6, 7, 11; 43:5. The conjectured meaning for \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 (shuakh) in BDB 1005 s.v \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 is that of \u05e9\u05c1\u05b8\u05d7\u05b7\u05d7 (shakhakh). HALOT 1438-39 s.v. \u05e9\u05c1\u05d5\u05d7 reads the root as \u05e9\u05c1\u05b8\u05d7\u05b7\u05d7 (shakhakh) but the form as Qal.tn Heb \u201cand my soul sinks down within me.\u201d The verb II \u05e9\u05c1\u05d5\u05bc\u05d7\u05b7 (shuakh, \u201cto sink down\u201d) is used here in a figurative sense, meaning \u201cto be depressed.\u201d
tc The MT reads \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (\u201ccorrections by the scribes\u201d) of \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b6\u05da\u05b8 (nafshekha, \u201cyour soul\u201d).tn Heb \u201cmy soul.\u201d The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is used as a synecdoche of part (= my soul) for the whole person (= I ). The verb \u05ea\u05bc\u05b4\u05d6\u05b0\u05db\u05bc\u05d5\u05b9\u05e8 (tizkor) is Qal imperfect 3rd person feminine singular and the subject is \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d), though the term does not appear until the end of the verse functioning as the subject of both verbs. Due to the synecdoche, the line is translated as though the verb were 1st person common singular.
tc The MT reads \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d); however, the Masoretic scribes preserve an alternate textual tradition, included in some lists of the Tiqqune Sopherim (\u201ccorrections by the scribes\u201d) of \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b6\u05da\u05b8 (nafshekha, \u201cyour soul\u201d).tn Heb \u201cmy soul\u2026\u201d or \u201cyour soul\u2026\u201d The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is used as a synecdoche of part (= my soul) for the whole person (= I ). Likewise, \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b6\u05da\u05b8 (nafshekha, \u201cyour soul\u201d) is also a synecdoche of part (= your soul) for the whole person (= you)."}, {"pk": 2845099, "translation": "NET", "book": 25, "chapter": 3, "verse": 21, "text": "But this I call to mind; therefore I have hope: \u05d7 (Khet)", "comment": "tn Heb \u201cI cause to return.\u201d
tn Heb \u201cto my heart.\u201d The noun \u05dc\u05b5\u05d1\u05b8\u05d1 (levav, \u201cheart\u201d) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = \u201cmind\u201d (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17)."}, {"pk": 2845100, "translation": "NET", "book": 25, "chapter": 3, "verse": 22, "text": "The LORD\u2019s loyal kindness never ceases; his compassions never end.", "comment": "tn It is difficult to capture the nuances of the Hebrew word \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed) precedes the plural form of \u05e8\u05b7\u05d7\u05b2\u05de\u05b4\u05d9\u05dd (rakhamim, \u201cmercy, compassion\u201d). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God\u2019s kindnesses or may indicate the abstract concept of his kindness.
tc The MT reads \u05ea\u05b8\u05de\u05b0\u05e0\u05d5\u05bc (tamnu) \u201cindeed we are [not] cut off,\u201d Qal perfect 1st person common plural from \u05ea\u05bc\u05b8\u05de\u05b7\u05dd (tamam, \u201cbe finished\u201d): \u201c[Because of] the kindnesses of the Lord, we are not cut off.\u201d However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading \u05ea\u05bc\u05b8\u05de\u05bc\u05d5\u05bc (tammu), Qal perfect 3rd person common plural from \u05ea\u05bc\u05b8\u05de\u05b7\u05dd (tamam, \u201cto be finished\u201d): \u201cThe kindnesses of the Lord never cease.\u201d The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: \u201chis compassions never come to an end.\u201d Several English versions follow the MT: \u201cIt is of the Lord\u2019s mercies that we are not consumed\u201d (KJV, NKJV), \u201cBecause of the Lord\u2019s great love we are not consumed\u201d (NIV). Other English versions follow the alternate textual tradition: \u201cThe steadfast love of the Lord never ceases\u201d (RSV, NRSV), \u201cThe Lord\u2019s lovingkindnesses indeed never cease\u201d (NASB), \u201cThe kindness of the Lord has not ended\u201d (NJPS) and \u201cThe Lord\u2019s unfailing love still continues\u201d (TEV).
tn The plural form of \u05e8\u05b7\u05d7\u05b2\u05de\u05b4\u05d9\u05dd (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: \u201cgreat compassion.\u201d See IBHS 122 \u00a77.4.3a."}, {"pk": 2845101, "translation": "NET", "book": 25, "chapter": 3, "verse": 23, "text": "They are fresh every morning; your faithfulness is abundant!", "comment": "tn Heb \u201cthey are new.\u201d
tn The adjective \u05e8\u05b7\u05d1 (rav) has a broad range of meanings: (1) quantitative: \u201cmuch, numerous, many (with plurals), abundant, enough, exceedingly\u201d and (2) less often in a qualitative sense: \u201cgreat\u201d (a) of space and location, (b) \u201cstrong\u201d as opposed to \u201cweak\u201d and (c) \u201cmajor.\u201d The traditional translation, \u201cgreat is thy faithfulness,\u201d is less likely than the quantitative sense: \u201cyour faithfulness is abundant\u201d [or, \u201cplentiful\u201d]. NJPS is on target in its translation: \u201cAmple is your grace!\u201d"}, {"pk": 2845102, "translation": "NET", "book": 25, "chapter": 3, "verse": 24, "text": "\u201cMy portion is the Lord,\u201d I have said to myself, so I will put my hope in him. \u05d8 (Tet)", "comment": "tn Heb \u201cMy soul said\u2026\u201d The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is a synecdoche of part (= my soul) for the whole person (= I )."}, {"pk": 2845103, "translation": "NET", "book": 25, "chapter": 3, "verse": 25, "text": "The LORD is good to those who trust in him, to the one who seeks him.", "comment": "tn Heb \u201cwait for him\u201d
tn Heb \u201cto the soul\u2026\u201d The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) is a synecdoche of part (= \u201cthe soul who seeks him\u201d) for the whole person (= \u201cthe person who seeks him\u201d)."}, {"pk": 2845104, "translation": "NET", "book": 25, "chapter": 3, "verse": 26, "text": "It is good to wait patiently for deliverance from the LORD.", "comment": "tn Heb \u201cdeliverance of the Lord.\u201d In the genitive-construct, the genitive \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d) denotes source, that is, he is the source of the deliverance: \u201cdeliverance from the Lord.\u201d
tn Heb \u201cwaiting and silently.\u201d The two adjectives \u05d5\u05b0\u05d9\u05b8\u05d7\u05b4\u05d9\u05dc \u05d5\u05b0\u05d3\u05d5\u05bc\u05de\u05b8\u05dd (v\u00ffyakhil v\u00ffdumam, \u201cwaiting and silently\u201d) form a hendiadys: The first functions verbally and the second functions adverbially: \u201cto wait silently.\u201d The adjective \u05d3\u05d5\u05bc\u05de\u05b8\u05dd (dumam, \u201csilently\u201d) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: \u201cwait in patience\u201d (TEV) and \u201cwait patiently\u201d (CEV, NJPS). The more literal English versions do not express the metonymy as well: \u201cquietly wait\u201d (KJV, NKJV, ASV), \u201cwaits silently\u201d (NASB), \u201cwait quietly\u201d (RSV, NRSV, NIV)."}, {"pk": 2845105, "translation": "NET", "book": 25, "chapter": 3, "verse": 27, "text": "It is good for a man to bear the yoke while he is young. \u05d9 (Yod)", "comment": "tn Heb \u201cin his youth.\u201d The preposition \u05d1 (bet) functions in a temporal sense: \u201cwhen.\u201d
tn See note at 3:1 on the Hebrew term for \u201cman\u201d here.
tn Heb \u201cthat he bear.\u201d
sn Jeremiah is referring to the painful humiliation of subjugation to the Babylonians, particularly to the exile of the populace of Jerusalem. The Babylonians and Assyrians frequently used the phrase \u201cbear the yoke\u201d as a metaphor: their subjects were made as subservient to them as yoked oxen were to their masters. Because the Babylonian exile would last for seventy years, only those who were in their youth when Jerusalem fell would have any hope of living until the return of the remnant. For the middle-aged and elderly, the yoke of exile would be insufferable; but those who bore this \u201cyoke\u201d in their youth would have hope."}, {"pk": 2845106, "translation": "NET", "book": 25, "chapter": 3, "verse": 28, "text": "Let a person sit alone in silence, when the LORD is disciplining him.", "comment": "tn Heb \u201chim.\u201d The speaking voice in this chapter continues to be that of the \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever, \u201cman\u201d). The image of female Jerusalem in chs. 1-2 was fluid, being able to refer to the city or its inhabitants, both female and male. So too the \u201cdefeated soldier\u201d or \u201ceveryman\u201d (see note at 3:1 on \u201cman\u201d) is fluid and can represent any member of the Jewish community, male and female. This line especially has a proverbial character which can be extended to any person, hence the translation. But masculine pronouns are otherwise maintained reflecting the Hebrew grammatical system and the speaking voice of the poem.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201chas laid it on him.\u201d The verb \u05e0\u05b8\u05d8\u05b7\u05dc (natal) is used 4 times in Biblical Hebrew; the related noun refers to heaviness or a burden. The entry of BDB 642 s.v. is outdated while HALOT 694 s.v. \u05e0\u05d8\u05dc is acceptable for the Qal. See D. R. Hillers, Lamentations (AB), 57. Hillers\u2019 suggestion of a stative meaning for the Qal is followed here, though based on 2 Sam 24:12 \u201cimpose\u201d is also possible."}, {"pk": 2845107, "translation": "NET", "book": 25, "chapter": 3, "verse": 29, "text": "Let him bury his face in the dust; perhaps there is hope.", "comment": "tn Heb \u201cLet him put his mouth in the dust.\u201d"}, {"pk": 2845108, "translation": "NET", "book": 25, "chapter": 3, "verse": 30, "text": "Let him offer his cheek to the one who hits him; let him have his fill of insults. \u05db (Kaf)", "comment": "tn Heb \u201cto the smiter.\u201d"}, {"pk": 2845109, "translation": "NET", "book": 25, "chapter": 3, "verse": 31, "text": "For the Lord will not reject us forever.", "comment": "tn The verse is unusually short and something unrecoverable may be missing.
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d). See the tc note at 1:14."}, {"pk": 2845110, "translation": "NET", "book": 25, "chapter": 3, "verse": 32, "text": "Though he causes us grief, he then has compassion on us according to the abundance of his loyal kindness.", "comment": "tn Heb \u201cAlthough he has caused grief.\u201d The word \u201cus\u201d is added in the translation.
tn Heb \u201cHe will have compassion.\u201d The words \u201con us\u201d are added in the translation.
tc The Kethib preserves the singular form \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05d5\u05b9 (khasdo, \u201chis kindness\u201d), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form \u05d7\u05b2\u05e1\u05b8\u05d3\u05b8\u05d9\u05d5 (khasadayv, \u201chis kindnesses\u201d) which is reflected in the Latin Vulgate."}, {"pk": 2845111, "translation": "NET", "book": 25, "chapter": 3, "verse": 33, "text": "For he is not predisposed to afflict or to grieve people. \u05dc (Lamed)", "comment": "tn Heb \u201che does not afflict from his heart.\u201d The term \u05dc\u05b5\u05d1\u05b8\u05d1 (levav, \u201cheart\u201d) preceded by the preposition \u05de\u05b4\u05df (min) most often describes one\u2019s initiative or motivation, e.g. \u201cof one\u2019s own accord\u201d (Num. 16:28; 24:13; Deut. 4:9; 1Kings 12:33; Neh. 6:8; Job 8:10; Is. 59:13; Ezek. 13:2, 17). It is not God\u2019s internal motivation to bring calamity and trouble upon people.
tn Heb \u201csons of men.\u201d"}, {"pk": 2845112, "translation": "NET", "book": 25, "chapter": 3, "verse": 34, "text": "To crush underfoot all the earth\u2019s prisoners,", "comment": "tn Heb \u201cprisoners of earth/land.\u201d The term \u05d0\u05e8\u05e6 may refer to (1) the earth or (2) a country or (3) the promised land in particular (as well as other referents). \u201cEarth\u201d is chosen here since the context presents God\u2019s general principles in dealing with humanity. Given the historical circumstances, however, prisoners from the land of Israel are certainly in the background."}, {"pk": 2845113, "translation": "NET", "book": 25, "chapter": 3, "verse": 35, "text": "to deprive a person of his rights in the presence of the Most High,", "comment": "tn Heb \u201cto turn away a man\u2019s justice,\u201d that is, the justice or equitable judgment he would receive. See the previous note regarding the \u201cman.\u201d
tn The speaking voice is still that of the \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever, \u201cman\u201d), but the context and line are more universal in character."}, {"pk": 2845114, "translation": "NET", "book": 25, "chapter": 3, "verse": 36, "text": "to defraud a person in a lawsuit \u2014 the Lord does not approve of such things! \u05de (Mem)", "comment": "tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d). See the tc note at 1:14.
tn Heb \u201cthe Lord does not see.\u201d The verb \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah, \u201cto see\u201d) is here used in reference to mental observation and approval: \u201cto gaze at\u201d with joy and pleasure (e.g., 2 Kgs 10:16; Mic 7:9; Jer 29:32; Isa 52:8; Job 20:17; 33:28; Pss 54:9; 106:5; 128:5; Son 3:11; 6:11; Eccl 2:1). If the line is parallel to the end of v. 35 then a circumstantial clause \u201cthe Lord not seeing\u201d would be appropriate. The infinitives in 34-36 would then depend on the verbs in v. 33; see D. R. Hillers, Lamentations (AB), 71."}, {"pk": 2845115, "translation": "NET", "book": 25, "chapter": 3, "verse": 37, "text": "Whose command was ever fulfilled unless the Lord decreed it?", "comment": "tn Heb \u201cWho is this, he spoke and it came to pass?\u201d The general sense is to ask whose commands are fulfilled. The phrase \u201che spoke and it came to pass\u201d is taken as an allusion to the creation account (see Gen 1:3).
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d). See the tc note at 1:14."}, {"pk": 2845116, "translation": "NET", "book": 25, "chapter": 3, "verse": 38, "text": "Is it not from the mouth of the Most High that everything comes \u2014 both calamity and blessing?", "comment": "tn Heb \u201cFrom the mouth of the Most High does it not go forth, both evil and good?\u201d"}, {"pk": 2845117, "translation": "NET", "book": 25, "chapter": 3, "verse": 39, "text": "Why should any living person complain when punished for his sins? \u05e0 (Nun)", "comment": "tc Kethib reads the singular \u05d7\u05b6\u05d8\u05b0\u05d0\u05d5\u05b9 (khet\u2019o, \u201chis sin\u201d), which is reflected in the LXX. Qere reads the plural \u05d7\u05b2\u05d8\u05b8\u05d0\u05b8\u05d9\u05d5 (khata\u2019ayv, \u201chis sins\u201d) which is preserved in many medieval Hebrew mss and reflected in the other early versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The external and internal evidence are not decisive in favor of either reading.tn Heb \u201cconcerning his punishment.\u201d The noun \u05d7\u05b5\u05d8\u05b0\u05d0 (khet\u2019) has a broad range of meanings: (1) \u201csin,\u201d (2) \u201cguilt of sin\u201d and (3) \u201cpunishment for sin,\u201d which fits the context of calamity as discipline and punishment for sin (e.g., Lev 19:17; 20:20; 22:9; 24:15; Num 9:13; 18:22, 32; Isa 53:12; Ezek 23:49). The metonymical (cause-effect) relation between sin and punishment is clear in the expressions \u05d7\u05b5\u05d8\u05b0\u05d0 \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05b7\u05d8\u05be\u05de\u05b8\u05d5\u05b6\u05ea (khet\u2019 mishpat-mavet, \u201csin deserving death penalty,\u201d Deut 21:22) and \u05d7\u05b5\u05d8\u05b0\u05d0 \u05de\u05b8\u05d5\u05b6\u05ea (khet\u2019 mavet, \u201csin unto death,\u201d Deut 22:26). The point of this verse is that the punishment of sin can sometimes lead to death; therefore, any one who is being punished by God for his sins, and yet lives, has little to complain about.
tn The Hebrew word here is \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam) which can mean \u201cman\u201d or \u201cperson.\u201d The second half of the line is more personalized to the speaking voice of the defeated soldier using \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 (gever, \u201cman\u201d). See the note at 3:1."}, {"pk": 2845118, "translation": "NET", "book": 25, "chapter": 3, "verse": 40, "text": "Let us carefully examine our ways, and let us return to the LORD.", "comment": "tn Heb \u201cLet us test our ways and examine.\u201d The two verbs \u05d5\u05b0\u05e0\u05b7\u05d7\u05b0\u05e7\u05b9\u05e8\u05b8\u05d4 \u2026 \u05e0\u05b7\u05d7\u05b0\u05e4\u05bc\u05b0\u05e9\u05c2\u05b8\u05d4 (nakhp\u00ffsah\u2026v\u00ffnakhqorah, \u201cLet us test and let us examine\u201d) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: \u201cLet us carefully examine our ways.\u201d"}, {"pk": 2845119, "translation": "NET", "book": 25, "chapter": 3, "verse": 41, "text": "Let us lift up our hearts and our hands to God in heaven:", "comment": "tc The MT reads the singular noun \u05dc\u05b0\u05d1\u05b8\u05d1\u05b5\u05e0\u05d5\u05bc (l\u00ffvavenu, \u201cour heart\u201d) but the ancient versions (LXX, Aramaic Targum, Latin Vulgate) and many medieval Hebrew mss read the plural noun \u05dc\u05b0\u05d1\u05b8\u05d1\u05b5\u05d9\u05e0\u05d5\u05bc (l\u00ffvavenu, \u201cour hearts\u201d). Hebrew regularly places plural pronouns on singular nouns used as a collective (135 times on the singular \u201cheart\u201d and only twice on the plural \u201chearts\u201d). The plural \u201chearts\u201d in any Hebrew construction is actually rather rare. The LXX renders similar Hebrew constructions (singular \u201cheart\u201d plus a plural pronoun) with the plural \u201chearts\u201d about 1/3 of the time, therefore it cannot be considered evidence for the reading. The Vulgate may have been influenced by the LXX. Although a distributive sense is appropriate for a much higher percentage of passages using the plural \u201chearts\u201d in the LXX, no clear reason for the differentiation in the LXX has emerged. Likely the singular Hebrew form is original but the meaning is best represented in English with the plural."}, {"pk": 2845120, "translation": "NET", "book": 25, "chapter": 3, "verse": 42, "text": "\u201cWe have blatantly rebelled; you have not forgiven.\u201d \u05e1 (Samek)", "comment": "tn The Heb emphasiszes the pronoun \u201cWe \u2013 we have sinned\u2026.\u201d Given the contrast with the following, it means \u201cFor our part, we have sinned\u2026.\u201d A poetic reading in English would place vocal emphasis on \u201cwe\u201d followed by a short pause.
tn Heb \u201cWe have revolted and we have rebelled.\u201d The two verbs \u05e4\u05b8\u05e9\u05c1\u05b7\u05e2\u05b0\u05e0\u05d5\u05bc \u05d5\u05bc\u05de\u05b8\u05e8\u05b4\u05d9\u05e0\u05d5\u05bc (pasha\u2019nu umarinu, \u201cwe have revolted and we have rebelled\u201d) form a verbal hendiadys in which the synonyms emphasize the single idea.
tn The Heb emphasiszes the pronoun \u201cYou \u2013 you have not forgiven.\u201d Given the contrast with the preceding, it means \u201cFor your part, you have not forgiven.\u201d A poetic reading in English would place vocal emphasis on \u201cyou\u201d followed by a short pause."}, {"pk": 2845121, "translation": "NET", "book": 25, "chapter": 3, "verse": 43, "text": "You shrouded yourself with anger and then pursued us; you killed without mercy.", "comment": "tn Heb \u201ccovered.\u201d The object must be supplied either from the next line (\u201ccovered yourself\u201d) or from the end of this line (\u201ccovered us\u201d)."}, {"pk": 2845122, "translation": "NET", "book": 25, "chapter": 3, "verse": 44, "text": "You shrouded yourself with a cloud so that no prayer can get through."}, {"pk": 2845123, "translation": "NET", "book": 25, "chapter": 3, "verse": 45, "text": "You make us like filthy scum in the estimation of the nations. \u05e4 (Pe)", "comment": "tn Heb \u201coffscouring and refuse.\u201d The two nouns \u05e1\u05b0\u05d7\u05b4\u05d9 \u05d5\u05bc\u05de\u05b8\u05d0\u05d5\u05b9\u05e1 (s\u00ffkhi uma\u2019os) probably form a nominal hendiadys, in which the first noun functions as an adjective and the second retains its full nominal sense: \u201cfilthy refuse,\u201d i.e., \u201cfilthy scum.\u201d
tn Heb \u201cin the midst of.\u201d"}, {"pk": 2845124, "translation": "NET", "book": 25, "chapter": 3, "verse": 46, "text": "All our enemies have gloated over us;", "comment": "tn Heb \u201copen wide their mouths.\u201d"}, {"pk": 2845125, "translation": "NET", "book": 25, "chapter": 3, "verse": 47, "text": "Panic and pitfall have come upon us, devastation and destruction.", "comment": "tn Similar to the paronomasia in the preceding line, the words \u05d4\u05b7\u05e9\u05c1\u05bc\u05b5\u05d0\u05ea \u05d5\u05b0\u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05d1\u05b6\u05e8 (hashe\u2019t v\u00ffhashaver, \u201cdevastation and destruction\u201d) form an example of alliteration: the beginning of the words sound alike.
tn The similar sounding nouns \u05e4\u05bc\u05b7\u05d7\u05b7\u05d3 \u05d5\u05b8\u05e4\u05b7\u05d7\u05b7\u05ea (pakhad vafakhat, \u201cpanic and pitfall\u201d) are an example of paronomasia."}, {"pk": 2845126, "translation": "NET", "book": 25, "chapter": 3, "verse": 48, "text": "Streams of tears flow from my eyes because my people are destroyed. \u05e2 (Ayin)", "comment": "tn Heb \u201cbecause of the destruction of [the daughter of my people].\u201d
tn Heb \u201cthe daughter of my people,\u201d or \u201cthe Daughter, my people.\u201d
tn Heb \u201ccanals.\u201d The phrase \u201ccanals of water\u201d (eye water = tears) is an example of hyperbole. The English idiom \u201cstreams of tears\u201d is also hyperbolic.
tn Heb \u201cmy eyes flow down with canals of water.\u201d"}, {"pk": 2845127, "translation": "NET", "book": 25, "chapter": 3, "verse": 49, "text": "Tears flow from my eyes and will not stop; there will be no break", "comment": "tn Heb \u201cwithout stopping.\u201d The noun \u05d4\u05b7\u05e4\u05d5\u05bc\u05d2\u05b8\u05d4 (hafugah, \u201cstop\u201d) is a hapax legomenon (word that occurs only once in Hebrew scriptures). The form of the noun is unusual, probably being derived from the denominative Hiphil verbal stem of the root \u05e4\u05bc\u05d5\u05bc\u05d2 (pug, \u201cto grow weary, ineffective; numb, become cold\u201d).
tn Heb \u201cmy eye flows.\u201d The term \u201ceye\u201d is a metonymy of association, standing for the \u201ctears\u201d which flow from one\u2019s eyes."}, {"pk": 2845128, "translation": "NET", "book": 25, "chapter": 3, "verse": 50, "text": "until the LORD looks down from heaven and sees what has happened.", "comment": "tn The phrase \u201cwhat has happened\u201d is added in the translation for smoother English style and readability."}, {"pk": 2845129, "translation": "NET", "book": 25, "chapter": 3, "verse": 51, "text": "What my eyes see grieves me \u2014 all the suffering of the daughters in my city. \u05e6 (Tsade)", "comment": "tn Heb \u201cmy eye causes grief to my soul.\u201d The term \u201ceye\u201d is a metonymy of association, standing for that which one sees with the eyes.
tn Heb \u201cat the sight of all the daughters of my city.\u201d It is understood that seeing the plight of the women, not simply seeing the women, is what is so grievous. To make this clear, \u201csuffering\u201d was supplied in the translation.
tn Heb \u201cmy soul.\u201d The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is a synecdoche of part (= my soul) for the whole person (= me)."}, {"pk": 2845130, "translation": "NET", "book": 25, "chapter": 3, "verse": 52, "text": "For no good reason my enemies hunted me down like a bird.", "comment": "tn The construction \u05e6\u05d5\u05b9\u05d3 \u05e6\u05b8\u05d3\u05d5\u05bc\u05e0\u05b4\u05d9 (tsod tsaduni, \u201cthey have hunted me down\u201d) is emphatic: Qal infinitive absolute of the same root of Qal perfect 3rd person common plural + 1st person common singular suffix.
tn Heb \u201cwithout cause.\u201d"}, {"pk": 2845131, "translation": "NET", "book": 25, "chapter": 3, "verse": 53, "text": "They shut me up in a pit and threw stones at me.", "comment": "tn Heb \u201cmy life.\u201d"}, {"pk": 2845132, "translation": "NET", "book": 25, "chapter": 3, "verse": 54, "text": "The waters closed over my head; I thought I was about to die. \u05e7 (Qof)", "comment": "tn Heb \u201cI said,\u201d meaning \u201cI said to myself\u201d = \u201cI thought.\u201d
tn Heb \u201cI was about to be cut off.\u201d The verb \u05e0\u05b4\u05d2\u05b0\u05d6\u05b8\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 (nigzarti), Niphal perfect 1st person common singular from \u05d2\u05bc\u05b8\u05d6\u05b7\u05e8 (gazar, \u201cto be cut off\u201d), functions in an ingressive sense: \u201cabout to be cut off.\u201d It is used in reference to the threat of death (e.g., Ezek 37:11). To be \u201ccut off\u201d from the hand of the living means to experience death (Ps 88:6)."}, {"pk": 2845133, "translation": "NET", "book": 25, "chapter": 3, "verse": 55, "text": "I have called on your name, O LORD, from the deepest pit.", "comment": "tn Heb \u201cfrom a pit of lowest places.\u201d"}, {"pk": 2845134, "translation": "NET", "book": 25, "chapter": 3, "verse": 56, "text": "You heard my plea: \u201cDo not close your ears to my cry for relief!\u201d", "comment": "tn The preposition \u05dc (lamed) continues syntactically from \u201cmy plea\u201d in the previous line (e.g. Ex 5:2; Josh 22:2; 1 Sam 8:7; 12:1; Jer 43:4).
tn The verb could be understood as a precative, \u201chear my plea,\u201d parallel to the following volitive verb, \u201cdo not close.\u201d
tn Heb \u201cmy voice.\u201d"}, {"pk": 2845135, "translation": "NET", "book": 25, "chapter": 3, "verse": 57, "text": "You came near on the day I called to you; you said, \u201cDo not fear!\u201d \u05e8 (Resh)", "comment": "tn The verb could be understood as a precative (\u201cSay\u201d).
tn The verb could be understood as a precative (\u201cDraw near\u201d). The perspective of the poem seems to be that of prayer during distress rather than a testimony that God has delivered."}, {"pk": 2845136, "translation": "NET", "book": 25, "chapter": 3, "verse": 58, "text": "O Lord, you championed my cause, you redeemed my life.", "comment": "tn This verb, like others in this stanza, could be understood as a precative (\u201cPlead\u201d).
tc The MT reads \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay, \u201cthe Lord\u201d) here rather than \u05d9\u05d4\u05d5\u05d4 (YHWH, \u201cthe Lord\u201d) as in the following verse. See the tc note at 1:14.
tn Heb \u201cthe causes of my soul.\u201d The term \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 (nafshi, \u201cmy soul\u201d) is a synecdoche of part (= my soul) for the whole person (= me)."}, {"pk": 2845137, "translation": "NET", "book": 25, "chapter": 3, "verse": 59, "text": "You have seen the wrong done to me, O LORD; pronounce judgment on my behalf!", "comment": "tn Heb \u201cPlease judge my judgment.\u201d"}, {"pk": 2845138, "translation": "NET", "book": 25, "chapter": 3, "verse": 60, "text": "You have seen all their vengeance, all their plots against me. \u05e9 (Sin/Shin)", "comment": "tc The MT reads \u05dc\u05b4\u05d9 (li, \u201cto me\u201d); but many medieval Hebrew mss and the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate) all reflect a Vorlage of \u05e2\u05b8\u05dc\u05b8\u05d9 (\u2019alay, \u201cagainst me\u201d)."}, {"pk": 2845139, "translation": "NET", "book": 25, "chapter": 3, "verse": 61, "text": "You have heard their taunts, O LORD, all their plots against me.", "comment": "tn The verb could be understood as a precative (\u201cHear\u201d)."}, {"pk": 2845140, "translation": "NET", "book": 25, "chapter": 3, "verse": 62, "text": "My assailants revile and conspire against me all day long.", "comment": "tn Heb \u201cthe lips of my assailants and their thoughts.\u201d"}, {"pk": 2845141, "translation": "NET", "book": 25, "chapter": 3, "verse": 63, "text": "Watch them from morning to evening; I am the object of their mocking songs. \u05ea (Tav)", "comment": "tn Heb \u201ctheir rising and their sitting.\u201d The two terms \u05e9\u05c1\u05b4\u05d1\u05b0\u05ea\u05bc\u05b8\u05dd \u05d5\u05b0\u05e7\u05b4\u05d9\u05de\u05b8\u05ea\u05b8\u05dd (shivtam v\u00ffqimatam, \u201ctheir sitting and their rising\u201d) form a merism: two terms that are polar opposites are used to encompass everything in between. The idiom \u201cfrom your rising to your sitting\u201d refers to the earliest action in the morning and the latest action in the evening (e.g., Deut 6:7; Ps 139:3). The enemies mock Jerusalem from the moment they arise in the morning until the moment they sit down in the evening."}, {"pk": 2845142, "translation": "NET", "book": 25, "chapter": 3, "verse": 64, "text": "Pay them back what they deserve, O LORD, according to what they have done.", "comment": "tn Heb \u201ctheir hands.\u201d The term \u201chand\u201d is a synecdoche of part (= hands) for the whole person (= they).
tn Heb \u201caccording to the work of their hands.\u201d
tn Heb \u201crecompense to them.\u201d The noun \u05d2\u05bc\u05b0\u05de\u05d5\u05bc\u05dc (g\u00ffmul, \u201cdealing, accomplishment\u201d) has two metonymical (cause-effect) meanings: (1) positive \u201cbenefit\u201d and (2) negative \u201cretribution, requital, recompense,\u201d the sense used here (e.g., Pss 28:4; 94:2; 137:8; Prov 19:17; Isa 35:4; 59:18; 66:6; Jer 51:6; Lam 3:64; Joel 4:4, 7). The phrase \u05ea\u05bc\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 \u05d2\u05bc\u05b0\u05de\u05d5\u05bc\u05dc (tashiv g\u00ffmul) means \u201cto pay back retribution\u201d (e.g., Joel 4:4, 7), that is, to return the deeds of the wicked upon them as a display of talionic or poetic justice.
tn Heb \u201cPlease cause to return.\u201d The imperfect verb \u05ea\u05bc\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 (tashiv), Hiphil imperfect 2nd person masculine singular from \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto return\u201d), functions in a volitional sense, like an imperative of request. The Hiphil stem of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, in the Hiphil \u201cto cause to return\u201d) often means \u201cto make requital, to pay back\u201d (e.g., Judg 9:5, 56; 1 Sam 25:39; 1 Kgs 2:32, 44; Neh 3:36; Prov 24:12, 29; Hos 12:3; Joel 4:4, 7) (BDB 999 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 4.a)."}, {"pk": 2845143, "translation": "NET", "book": 25, "chapter": 3, "verse": 65, "text": "Give them a distraught heart; may your curse be on them!", "comment": "tn The noun \u05de\u05b0\u05d2\u05b4\u05e0\u05bc\u05b7\u05d4 (m\u00ffginnah) is a hapax legomenon. Its meaning is debated; earlier lexicographers suggested that it meant \u201ccovering\u201d (BDB 171 s.v.), but more recent lexicons suggest \u201cshamelessness\u201d or \u201cinsanity\u201d (HALOT 546 s.v.). The translation is based on the term being parallel to \u201ccurse\u201d and needing to relate to \u201cheart.\u201d Cf. NRSV \u201canguish of heart.\u201d"}, {"pk": 2845144, "translation": "NET", "book": 25, "chapter": 3, "verse": 66, "text": "Pursue them in anger and eradicate them from under the LORD\u2019s heaven.", "comment": "tn Heb \u201cpursue.\u201d The accusative direct object is implied in the Hebrew, and inserted in the translation."}, {"pk": 2845145, "translation": "NET", "book": 25, "chapter": 4, "verse": 1, "text": "\u05d0 (Alef) Alas! Gold has lost its luster; pure gold loses value. Jewels are scattered on every street corner. \u05d1 (Bet)", "comment": "tn Heb \u201cthe stones of holiness/jewelry.\u201d \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 (qodesh) in most cases refers to holiness or sacredness. For the meaning \u201cjewelry\u201d see J. A. Emerton, \u201cThe Meaning of \u05d0\u05b7\u05d1\u05b0\u05e0\u05b5\u05d9\u05be\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 in Lamentations 4:1\u201d ZAW 79 (1967): 233-36.
tn Heb \u201cat the head of every street.\u201d
sn According to W. F. Lanahan (\u201cThe Speaking Voice in the Book of Lamentations\u201d JBL 93 [1974]: 48), the persona or speaking voice in chap. 4 is a bourgeois, the common man. This voice is somewhat akin to the Reporter in chs 1-2 in that much of the description is in the third person. However, \u201cthe bourgeois has some sense of identity with his fellow-citizens\u201d seen in the shift to the first person plural. The alphabetic acrostic structure reduces to two bicola per letter. The first letter of only the first line in each stanza spells the acrostic.
tn Heb \u201chad grown dim.\u201d The verb \u05d9\u05d5\u05bc\u05e2\u05b7\u05dd (yu\u2019am), Hophal imperfect 3rd person masculine singular from \u05e2\u05b8\u05de\u05b7\u05dd (\u2019amam, \u201cto conceal, darken\u201d), literally means \u201cto be dimmed\u201d or \u201cto be darkened.\u201d Most English versions render this literally: the gold has \u201cbecome dim\u201d (KJV, NKJV), \u201cgrown dim\u201d (RSV, NRSV), \u201cis dulled\u201d (NJPS), \u201cgrown dull\u201d (TEV); however, but NIV has captured the sense well: \u201cHow the gold has lost its luster.\u201d
tn See the note at 1:1
tc The verb \u05d9\u05b4\u05e9\u05c1\u05b0\u05e0\u05b6\u05d0 (yishne\u2019, Qal imperfect 3rd person feminine singular) is typically taken to be the only Qal imperfect of I \u05e9\u05c1\u05b8\u05e0\u05b8\u05d4\u05bc (shanah). Such a spelling with \u05d0 (aleph) instead of \u05d4 (he) is feasible. D. R. Hillers suggests the root \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 (sane\u2019, \u201cto hate\u201d): \u201cPure gold is hated\u201d. This maintains the consonantal text and also makes sense in context. In either case the point is that gold no longer holds the same value, probably because there is nothing available to buy with it. tn Heb \u201cchanges.\u201d The imagery in this verse about gold is without parallel in the Bible and its precise nuance uncertain."}, {"pk": 2845146, "translation": "NET", "book": 25, "chapter": 4, "verse": 2, "text": "The precious sons of Zion were worth their weight in gold \u2014 Alas! \u2014 but now they are treated like broken clay pots, made by a potter. \u05d2 (Gimel)", "comment": "tn Heb \u201cthey are regarded as.\u201d
tn Heb \u201cthe work of the hands of a potter.\u201d"}, {"pk": 2845147, "translation": "NET", "book": 25, "chapter": 4, "verse": 3, "text": "Even the jackals nurse their young at their breast, but my people are cruel, like ostriches in the desert. \u05d3 (Dalet)", "comment": "tc The MT Kethib form \u05db\u05bc\u05b4\u05d9 \u05e2\u05b5\u05e0\u05b4\u05d9\u05dd (ki \u2019enim) is by all accounts a textual corruption for \u05db\u05bc\u05b7\u05d9\u05b0\u05e2\u05b5\u05e0\u05b4\u05d9\u05dd (kay\u2019enim, \u201clike ostriches\u201d) which is preserved in the Qere and the medieval Hebrew mss, and reflected in the LXX.
tn Heb \u201cthe daughter of my people.\u201d
tn Heb \u201cdraw out the breast and suckle their young.\u201d
tn The noun \u05ea\u05bc\u05b7\u05e0\u05bc\u05b4\u05d9\u05df (tannin) means \u201cjackals.\u201d The plural ending \u05be\u05b4\u05d9\u05df (-in) is diminutive (GKC 242 \u00a787.e) (e.g., Lam 1:4)."}, {"pk": 2845148, "translation": "NET", "book": 25, "chapter": 4, "verse": 4, "text": "The infant\u2019s tongue sticks to the roof of its mouth due to thirst; little children beg for bread, but no one gives them even a morsel. \u05d4 (He)", "comment": "tn Heb \u201cbread.\u201d The term \u201cbread\u201d might function as a synecdoche of specific (= bread) for general (= food); however, the following parallel line does indeed focus on the act of breaking bread in two.
tn Heb \u201cthere is not a divider to them.\u201d The term \u05e4\u05bc\u05b8\u05e8\u05b7\u05e9\u05c2 (paras), Qal active participle ms from \u05e4\u05bc\u05b8\u05e8\u05b7\u05e1 (paras, \u201cto divide\u201d) refers to the action of breaking bread in two before giving it to a person to eat (Isa 58:7; Jer 16:7; Lam 4:4). The form \u05e4\u05bc\u05b8\u05e8\u05b7\u05e9\u05c2 (paras) is the alternate spelling of the more common \u05e4\u05bc\u05b8\u05e8\u05b7\u05e1 (paras)."}, {"pk": 2845149, "translation": "NET", "book": 25, "chapter": 4, "verse": 5, "text": "Those who once feasted on delicacies are now starving to death in the streets. Those who grew up wearing expensive clothes are now dying amid garbage. \u05d5 (Vav)", "comment": "tn Heb \u201care desolate.\u201d
tn Heb \u201cwere reared.\u201d
tn Heb \u201cin purple.\u201d The term \u05ea\u05d5\u05b9\u05dc\u05b8\u05e2 (tola\u2019, \u201cpurple\u201d) is a figurative description of expensive clothing: it is a metonymy of association: the color of the dyed clothes (= purple) stands for the clothes themselves.
tn Heb \u201cembrace garbage.\u201d One may also translate \u201crummage through\u201d (cf. NCV \u201cpick through trash piles\u201d; TEV \u201cpawing through refuse\u201d; NLT \u201csearch the garbage pits.\u201d
tn The Hebrew word \u05d0\u05b7\u05e9\u05c1\u05b0\u05e4\u05bc\u05b7\u05ea\u05bc\u05d5\u05b9\u05ea (\u2019ashpatot) can also mean \u201cash heaps.\u201d Though not used as a combination elsewhere, to \u201cembrace ash heaps\u201d might also envision a state of mourning or even dead bodies lying on the ash heaps.
tn Heb \u201ceaters of delicacies.\u201d An alternate English gloss would be \u201cconnoisseurs of fine foods.\u201d"}, {"pk": 2845150, "translation": "NET", "book": 25, "chapter": 4, "verse": 6, "text": "The punishment of my people exceeded that of of Sodom, which was overthrown in a moment with no one to help her. \u05d6 (Zayin)", "comment": "tn Heb \u201cwithout a hand turned.\u201d The preposition \u05d1 (bet) after the verb \u05d7\u05d5\u05bc\u05dc (khul) in Hos 11:6 is adversative \u201cthe sword will turn against [Assyria\u2019s] cities.\u201d Other contexts with \u05d7\u05d5\u05bc\u05dc (khul) plus \u05d1 (bet) are not comparable (\u05d1 [bet] often being locative). However, it is not certain that hands must be adversarial as the sword clearly is in Hos 11:6. The present translation pictures the suddenness of Sodom\u2019s overthrow as an easier fate than the protracted military campaign and subsequent exile and poverty of Judah\u2019s survivor\u2019s.
tn Heb \u201cthe daughter of my people.\u201d
tn The noun \u05e2\u05b2\u05d5\u05b9\u05df (\u2019avon) has a basic two-fold range of meanings: (1) basic meaning: \u201ciniquity, sin\u201d and (2) metonymical cause for effect meaning: \u201cpunishment for iniquity.\u201d
tn Heb \u201cthe sin of.\u201d The noun \u05d7\u05b7\u05d8\u05bc\u05b8\u05d0\u05ea (khatta\u2019t) often means \u201csin, rebellion,\u201d but here it probably functions in a metonymical (cause for effect) sense: \u201cpunishment for sin\u201d (e.g., Zech 14:19). The context focuses on the severity of the punishment of Jerusalem rather than the depths of its degradation and depravity that led to the judgment."}, {"pk": 2845151, "translation": "NET", "book": 25, "chapter": 4, "verse": 7, "text": "Her consecrated ones were brighter than snow, whiter than milk; their bodies more ruddy than corals, their hair like lapis lazuli. \u05d7 (Khet)", "comment": "tn Heb \u201clapis lazuli.\u201d Lapis lazuli is a dark blue semi-precious stone.
tn Heb \u201cNazirites\u201d (so KJV). The Nazirites were consecrated under a vow to refrain from wine, contact with the dead, and from cutting their hair. In Gen 49:26 and Deut 33:16 Joseph, who was not a Nazirite, is called the \u201cNazir\u201d of his brothers. From context, many translate this as \u201cprince\u201d (e.g., NAB, NIV, NRSV, NLT), though the nuance is uncertain. If it is valid, then princes might be understood in this context as well.
tn The noun \u05d2\u05bc\u05b4\u05d6\u05b0\u05e8\u05b8\u05d4 (gizrah) is used primarily in Ezekiel 41\u201342 (seven of its nine uses), where it refers to a separated area of the temple complex described in Ezekiel\u2019s vision. It is not used of people other than here. Probably based on the reference to a precious stone BDB 160 s.v. 1 postulated that it refers to the cutting or polishing of precious stones, but this is conjecture. The English versions handle this variously. D. R. Hillers suggests beards, hair, or eyebrows based on other ancient Near Eastern comparisons between lapis lazuli and the body (Lamentations [AB], 81)."}, {"pk": 2845152, "translation": "NET", "book": 25, "chapter": 4, "verse": 8, "text": "Now their appearance is darker than soot; they are not recognized in the streets. Their skin has shriveled on their bones; it is dried up, like tree bark. \u05d8 (Tet)", "comment": "tn Heb \u201ctheir outline\u201d or \u201ctheir form.\u201d The Hebrew noun \u05ea\u05bc\u05b9\u05d0\u05b7\u05e8 (to\u2019ar, \u201coutline, form\u201d) is related to the Phoenician noun \u05ea\u05bc\u05b9\u05d0\u05b7\u05e8 (to\u2019ar, \u201csomething gazed at\u201d), and Aramaic verb \u05ea\u05bc\u05b8\u05d0\u05b7\u05e8 (ta\u2019ar, \u201cto gaze at\u201d). It is used in reference to the form of a woman (Gen 29:17; Deut 21:11; 1 Sam 25:3; Esth 2:7) and of a man (Gen 39:11; Judg 8:18; 1 Sam 16:18; 28:14; 1 Kgs 1:6; 1 Chr 17:17; Isa 52:14; 53:2). Here it is used in a metonymical sense: \u201cappearance.\u201d"}, {"pk": 2845153, "translation": "NET", "book": 25, "chapter": 4, "verse": 9, "text": "Those who died by the sword are better off than those who die of hunger, those who waste away, struck down from lack of food. \u05d9 (Yod)", "comment": "tn The preposition \u05de\u05b4\u05df (min, \u201cfrom\u201d) denotes deprivation: \u201cfrom lack of\u201d something (BDB 580 s.v. 2.f; HALOT 598 s.v. 6).
tn Heb \u201cthose pierced of the sword.\u201d The genitive-construct denotes instrumentality: \u201cthose pierced by the sword\u201d (\u05d7\u05b7\u05dc\u05b0\u05dc\u05b5\u05d9\u05be\u05d7\u05b6\u05e8\u05b6\u05d1, khalle-kherev). The noun \u05d7\u05b8\u05dc\u05b8\u05dc (khalal) refers to a \u201cfatal wound\u201d and is used substantivally to refer to \u201cthe slain\u201d (Num 19:18; 31:8, 19; 1 Sam 17:52; 2 Sam 23:8, 18; 1 Chr 11:11, 20; Isa 22:2; 66:16; Jer 14:18; 25:33; 51:49; Lam 4:9; Ezek 6:7; 30:11; 31:17, 18; 32:20; Zeph 2:12).
tn Heb \u201cthose slain of hunger.\u201d The genitive-construct denotes instrumentality: \u201cthose slain by hunger,\u201d that is, those who are dying of hunger.
tn Heb \u201cwho\u2026\u201d The antecedent of the relative pronoun \u05e9\u05c1\u05b6\u05d4\u05b5\u05dd (shehem, \u201cwho\u201d) are those dying of hunger in the previous line: \u05de\u05b5\u05d7\u05b7\u05dc\u05b0\u05dc\u05b5\u05d9 \u05e8\u05b8\u05e2\u05b8\u05d1 (mekhalle ra\u2019av, \u201cthose slain of hunger\u201d).
tn Heb \u201cthey flow away.\u201d The verb \u05d6\u05d5\u05bc\u05d1 (zuv, \u201cto flow, gush\u201d) is used figuratively here, meaning \u201cto pine away\u201d or \u201cto waste away\u201d from hunger. See also the next note.
tn Heb \u201cpierced through and through.\u201d The term \u05de\u05b0\u05d3\u05bb\u05e7\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd (m\u00ffduqqarim), Pual participle masculine plural from \u05d3\u05bc\u05b8\u05e7\u05b7\u05e8 (daqar, \u201cto pierce\u201d), is used figuratively. The verb \u05d3\u05bc\u05b8\u05e7\u05b7\u05e8 (daqar, \u201cto pierce\u201d) usually refers to a fatal wound inflicted by a sword or spear (Num 25:8; Judg 9:54; 1 Sam 31:4; 1 Chr 10:4; Isa 13:15; Jer 37:10; 51:4; Zech 12:10; 13:3). Here, it describes people dying from hunger. This is an example of hypocatastasis: an implied comparison between warriors being fatally pierced by sword and spear and the piercing pangs of hunger and starvation. Alternatively \u201cthose who hemorrhage (\u05d6\u05d5\u05bc\u05d1 [zuv, \u201cflow, gush\u201d]) [are better off] than those pierced by lack of food\u201d in parallel to the structure of the first line.
tn Heb \u201cproduce of the field.\u201d"}, {"pk": 2845154, "translation": "NET", "book": 25, "chapter": 4, "verse": 10, "text": "The hands of tenderhearted women cooked their own children, who became their food, when my people were destroyed. \u05db (Kaf)", "comment": "tn Heb \u201cin the destruction of the daughter of my people.\u201d
tn Heb \u201cthe hands of compassionate women.\u201d
tn Heb \u201ceating.\u201d The infinitive construct (from I \u05d1\u05bc\u05b8\u05e8\u05b8\u05d4, barah) is translated as a noun. Three passages employ the verb (2 Sam 3:35; 12:17; 13:5,6,10) for eating when ill or in mourning.
tn Heb \u201cthe daughter of my people.\u201d"}, {"pk": 2845155, "translation": "NET", "book": 25, "chapter": 4, "verse": 11, "text": "The LORD fully vented his wrath; he poured out his fierce anger. He started a fire in Zion; it consumed her foundations. \u05dc (Lamed)", "comment": "tn The term \u05d9\u05b0\u05e1\u05d5\u05b9\u05d3 (y\u00ffsod, \u201cfoundation\u201d) refers to the ground-level and below ground-level foundation stones of a city wall (Ps 137:7; Lam 4:11; Mic 1:6).
tn Heb \u201cthe heat of his anger.\u201d
tn Heb \u201chas completed.\u201d The verb \u05db\u05bc\u05b4\u05dc\u05bc\u05b8\u05d4 (killah), Piel perfect 3rd person masculine singular from \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah, \u201cto complete\u201d), has a range of closely related meanings: (1) \u201cto complete, bring to an end,\u201d (2) \u201cto accomplish, finish, cease,\u201d (3) \u201cto use up, exhaust, consume.\u201d Used in reference to God\u2019s wrath, it describes God unleashing his full measure of anger so that divine justice is satisfied. This is handled admirably by several English versions: \u201cThe Lord has given full vent to his wrath\u201d (NIV), \u201cThe Lord gave full vent to his wrath\u201d (RSV, NRSV), \u201cThe Lord vented all his fury\u201d (NJPS), \u201cThe Lord turned loose the full force of his fury\u201d (TEV). Others miss the mark: \u201cThe Lord has accomplished his wrath/fury\u201d (KJV, NKJV, ASV, NASB)."}, {"pk": 2845156, "translation": "NET", "book": 25, "chapter": 4, "verse": 12, "text": "Neither the kings of the earth nor the people of the lands ever thought that enemy or foe would enter the gates of Jerusalem. \u05de (Mem)", "comment": "tn Heb \u201cinhabitants of the mainland.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The expression \u201cto enter the gates\u201d of a city is an idiom referring to the military conquest of that city. Ancient Near Eastern fortified cities typically featured double and sometimes triple city gates \u2013 the bulwark of the defense of the city. Because fortified cities were enclosed with protective walls, the Achilles tendon of every city was the city gates \u2013 the weak point in the defense and the perennial point of attack by enemies (e.g., Judg 5:8, 11; 1 Sam 17:52; Isa 29:6; Jer 17:27; 51:54; Ezek 21:20, 27; Mic 1:9, 12; Neh 1:3; 2:3, 13, 17).
tn Heb \u201cthey did not believe that.\u201d The verb \u05d4\u05b6\u05d0\u05b1\u05de\u05b4\u05d9\u05e0\u05d5\u05bc (he\u2019eminu), Hiphil perfect 3rd person common plural from \u05d0\u05b8\u05de\u05b7\u05df (\u2019aman, \u201cto believe\u201d), ordinarily is a term of faith and trust, but occasionally it functions cognitively: \u201cto think that\u201d (Job 9:16; 15:22; Ps 116:10; Lam 4:12) and \u201cto be convinced that\u201d (Ps 27:13) (HALOT 64 s.v. I \u05d0\u05de\u05df hif.1). The semantic relationship between \u201cto believe\u201d = \u201cto think\u201d is metonymical, that is, effect for cause."}, {"pk": 2845157, "translation": "NET", "book": 25, "chapter": 4, "verse": 13, "text": "But it happened due to the sins of her prophets and the iniquities of her priests, who poured out in her midst the blood of the righteous. \u05e0 (Nun)", "comment": "tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as \u201cBut it happened due to\u2026\u201d or connect it to the following verses, which themselves are quite difficult. The former option was employed in the present translation.
tn These words do not appear in the Hebrew, but are supplied to make sense of the line. The introductory causal preposition \u05de\u05b4\u05df (min) (\u201cbecause\u201d) indicates that this phrase \u2013 or something like it \u2013 is implied through elision."}, {"pk": 2845158, "translation": "NET", "book": 25, "chapter": 4, "verse": 14, "text": "They wander blindly through the streets, defiled by the blood they shed, while no one dares to touch their garments. \u05e1 (Samek)", "comment": "tc The Hebrew word \u05e2\u05b4\u05d5\u05b0\u05e8\u05b4\u05d9\u05dd (\u2019ivrim) appears to be an adjective based on the root I \u05e2\u05b4\u05d5\u05bc\u05b5\u05e8 (\u2019ivver, \u201cblind\u201d). The LXX, using a rare perfect optative of \u1f10\u03b3\u03b5\u03af\u03c1\u03c9 (egeirw), seems to have read a form of II \u05e2\u05d5\u05bc\u05e8 (\u2019ur, \u201cto rise\u201d), while the Syriac reads \u201cher nobles,\u201d possibly from reading \u05e9\u05c2\u05b8\u05e8\u05b4\u05d9\u05dd (sarim). The evidence is unclear.
tn The translation is conjecture. The MT has the preposition \u05d1 (bet, \u201cin,\u201d \u201cby,\u201d \u201cwith,\u201d \u201cwhen,\u201d etc.), the negative particle \u05dc\u05b9\u05d0 (lo\u2019), then a finite verb from \u05d9\u05b8\u05db\u05b7\u05dc (yakhal, Qal impfect 3rd person masculine plural): \u201cin not they are able.\u201d Normally \u05d9\u05b8\u05db\u05b7\u05dc (yakhal) would be followed by an infinitive, identifying what someone is or is not able to do, or by some other modifying clause. \u05dc\u05b9\u05d0 \u05d9\u05b8\u05db\u05b7\u05dc (lo\u2019 yakhal) on its own may mean \u201cthey do not prevail.\u201d The preposition \u05d1 (bet) suggests possible dependence on another verb (cp. Jer 2:11, the only other verse with the sequence \u05d1 [bet] plus \u05dc\u05b9\u05d0 [lo\u2019] plus finite verb). The following verb \u05e0\u05b8\u05d2\u05b7\u05e2 (naga\u2019, \u201ctouch\u201d) regularly indicates its object with the preposition \u05d1 (bet), but the preposition \u05d1 (bet) is already used with \u201ctheir garments.\u201d If both are the object of \u05e0\u05b8\u05d2\u05b7\u05e2 (naga\u2019), the line would read \u201cthey touched what they could not, their garments.\u201d As this makes no sense, one should note that any other verb on which the phrase would be dependent is not recoverable. The preposition \u05d1 (bet) can also introduce temporal clauses, though there are no examples with \u05dc\u05b9\u05d0 (lo\u2019) plus a finite verb. A temporal understanding could yield \u201cwhen they could not succeed, they touched [clutched?] their garments\u201d or \u201cwhile no one is able [to ?] they touch their garments.\u201d In Jer 49:10 the meaning of \u05d9\u05b8\u05db\u05b7\u05dc (yakhal) is completed by a finite verb (though it is not governed by the preposition \u05d1 [bet]). If so here, then we may understand \u201cwhile (\u05d1 [bet]) no one dares (\u05d9\u05b8\u05db\u05b7\u05dc, yakhal) to touch their garments.\u201d This gives the picture of blind people stumbling about while others cannot help because they are afraid to touch them.
tn \u201cThey\u201d are apparently the people, rather than the prophets and priests mentioned in the preceding verse.
tn Heb \u201cdefiled with blood.\u201d"}, {"pk": 2845159, "translation": "NET", "book": 25, "chapter": 4, "verse": 15, "text": "People cry to them, \u201cTurn away! You are unclean! Turn away! Turn away! Don\u2019t touch us!\u201d So they have fled and wander about; but the nations say, \u201cThey may not stay here any longer.\u201d \u05e4 (Pe)", "comment": "tn Heb \u201cThey say among the nations.\u201d"}, {"pk": 2845160, "translation": "NET", "book": 25, "chapter": 4, "verse": 16, "text": "The LORD himself has scattered them; he no longer watches over them. They did not honor the priests; they did not show favor to the elders. \u05e2 (Ayin)", "comment": "tn Heb \u201cthe face of the Lord.\u201d The term \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 (paneh, \u201cface\u201d) is a synecdoche of part (= face) for the whole person (= the Lord himself). The phrase is often translated \u201cthe presence of the Lord.\u201d The term \u201cface\u201d also functions anthropomorphically, depicting the invisible spirit God as though he had a physical face.
tc The MT reads the plural verb \u05dc\u05b9\u05d0 \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0\u05d5\u05bc (lo\u2019 nasa\u2019u, \u201cthey did not lift up\u201d), Qal perfect 3rd person common plural from \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201cto lift up\u201d the face); however, the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting a Vorlage of \u05dc\u05b9\u05d0 \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (lo\u2019 nasa\u2019, \u201che did not lift up\u201d), Qal perfect 3rd person masculine singular from \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019). D. R. Hillers suggests that the MT plural is an intentional scribe change, to avoid the appearance that God brought about evil on the priests and elders. Equally possible is that consonantal \u05dc\u05d0 \u05d7\u05e0\u05e0\u05d5 (l\u2019 khnnv) should be revocalized as Qal passive perfect 3rd person common plural, and that \u05db\u05b9\u05d4\u05b2\u05e0\u05b4\u05d9\u05dd (kohanim, \u201cthe priests\u201d) functions as the subject of a passive verb rather than the accusative direct object of an active verb: \u201c(the faces of ) the priests were not lifted up.\u201dtn Heb \u201cdid not lift up.\u201d The verb \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019) means \u201cto lift up\u201d (the face); however, the specific contextual nuance here is probably \u201cto show consideration\u201d (e.g., Deut 28:50; Lam 4:16) (BDB 670 s.v. 1.b.3).
tc The MT reads the plural verb \u05dc\u05b9\u05d0 \u05d7\u05b8\u05e0\u05b8\u05e0\u05d5\u05bc (lo\u2019 khananu, \u201cthey did not show favor\u201d), Qal perfect 3rd person common plural from \u05d7\u05b8\u05e0\u05b7\u05df (khanan, \u201cto show favor, be merciful\u201d); however, the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting a Vorlage of \u05dc\u05b9\u05d0 \u05d7\u05b8\u05e0\u05b7\u05df (lo\u2019 khanan, \u201che did not show favor\u201d), Qal perfect 3rd person masculine singular from \u05d7\u05b8\u05e0\u05b7\u05df (khanan). D. R. Hillers suggests that the MT plural is an intentional scribe change, to avoid the appearance that God brought about evil on the priests and elders. Equally possible is that consonantal \u05dc\u05d0 \u05d7\u05e0\u05e0\u05d5 (l\u2019 khnnv) should be revocalized as Qal passive perfect 3rd person common plural, and that \u05d6\u05b0\u05e7\u05b5\u05e0\u05b4\u05d9\u05dd (z\u00ffqenim, \u201cthe elders\u201d) functions as the subject of a passive verb rather than the accusative direct object of an active verb: \u201cthe elders were not shown favor/mercy.\u201dtn The basic meaning of the verb \u05d7\u05b8\u05e0\u05b7\u05df (khanan) is \u201cto show favor [to], be gracious [to].\u201d In some contexts this can mean \u201cto spare\u201d the lives of someone (Deut 7:2; 28:50; Job 19:21; Lam 4:16) (BDB 336 s.v. 1.c), though it is not clear whether that is the case here."}, {"pk": 2845161, "translation": "NET", "book": 25, "chapter": 4, "verse": 17, "text": "Our eyes continually failed us as we looked in vain for help. From our watchtowers we watched for a nation that could not rescue us. \u05e6 (Tsade)", "comment": "tn Heb \u201cOur eyes failed in vain for help.\u201d"}, {"pk": 2845162, "translation": "NET", "book": 25, "chapter": 4, "verse": 18, "text": "Our enemies hunted us down at every step so that we could not walk about in our streets. Our end drew near, our days were numbered, for our end had come! \u05e7 (Qof)", "comment": "tn Heb \u201cour days were full.\u201d
tn Heb \u201cthey\u201d; this has been specified in the translation as \u201cour enemies\u201d for clarity.
tn Heb \u201cthey hunted our steps.\u201d"}, {"pk": 2845163, "translation": "NET", "book": 25, "chapter": 4, "verse": 19, "text": "Those who pursued us were swifter than eagles in the sky. They chased us over the mountains; they ambushed us in the wilderness. \u05e8 (Resh)", "comment": "tn Or \u201cin the heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context.
tn The bird referred to here could be one of several species of eagles, but more likely is the griffin-vulture (cf. NEB \u201cvultures\u201d). However, because eagles are more commonly associated with swiftness than vultures in contemporary English, \u201ceagles\u201d was used in the translation."}, {"pk": 2845164, "translation": "NET", "book": 25, "chapter": 4, "verse": 20, "text": "Our very life breath \u2014 the LORD\u2019s anointed king \u2014 was caught in their traps, of whom we thought, \u201cUnder his protection we will survive among the nations.\u201d \u05e9 (Sin/Shin)", "comment": "tn Heb \u201cthe anointed one of the Lord.\u201d The term \u201cking\u201d is added in the translation to clarify the referent of the phrase \u201cthe Lord\u2019s anointed.\u201d
tn Heb \u201cwas captured in their pits.\u201d
tn Heb \u201cof whom we had said.\u201d
tn Heb \u201cunder his shadow.\u201d The term \u05e6\u05b5\u05dc (tsel, \u201cshadow\u201d) is used figuratively here to refer the source of protection from military enemies. In the same way that the shade of a tree gives physical relief and protection from the heat of the sun (e.g., Judg 9:15; Job 40:22; Ps 80:11; Song 2:3; Ezek 17:23; 31:6, 12, 17; Hos 4:13; 14:8; Jon 4:5, 6), a faithful and powerful king can provide \u201cshade\u201d (= protection) from enemies and military attack (Num 14:19; Ps 91:1; Isa 30:2, 3; 49:2; 51:16; Jer 48:45; Lam 4:20)."}, {"pk": 2845165, "translation": "NET", "book": 25, "chapter": 4, "verse": 21, "text": "Rejoice and be glad for now, O people of Edom, who reside in the land of Uz. But the cup of judgment will pass to you also; you will get drunk and take off your clothes. \u05ea (Tav)", "comment": "tn The phrase \u201cfor now\u201d is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).
tn Heb \u201cO Daughter of Edom.\u201d
tn Heb \u201cthe cup.\u201d Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth \u2013 resembling corpses lying on the ground as a result of the actual onslaught of the Lord\u2019s judgment. The drunkard will reel and stagger, causing bodily injury to himself \u2013 an apt metaphor to describe the devastating effects of God\u2019s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God\u2019s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16).
tn The imperfect verb \u201cwill pass\u201d may also be a jussive, continuing the element of request, \u201clet the cup pass\u2026\u201d"}, {"pk": 2845166, "translation": "NET", "book": 25, "chapter": 4, "verse": 22, "text": "O people of Zion, your punishment will come to an end; he will not prolong your exile. But, O people of Edom, he will punish your sin and reveal your offenses!", "comment": "tn Heb \u201cyour iniquity.\u201d The noun \u05e2\u05b8\u05d5\u05b9\u05df (\u2019avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that \u201cpunishment for sin\u201d is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4\u20136, 17; 7:16; 14:10; 18:19\u201320; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).
tn The verb \u05d2\u05bc\u05b4\u05dc\u05bc\u05b8\u05d4 (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
tn The noun \u05e2\u05b8\u05d5\u05b9\u05df (\u2019avon) is repeated twice in this verse: its first occurrence means \u201cpunishment for iniquity\u201d (v. 22a), and its second usage means \u201ciniquity\u201d (v. 22b). See preceding translator\u2019s note on the broad range of meanings of this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion\u2019s \u201cpunishment\u201d for its sin is about to come to an end; however, the punishment for Edom\u2019s \u201csin\u201d is about to begin.
tn The verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
tn Heb \u201cO Daughter of Edom.\u201d
tn The verb \u05dc\u05b9\u05d0 \u05d9\u05d5\u05b9\u05e1\u05b4\u05d9\u05e3 (lo\u2019 yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
tn Heb \u201cwill be completed.\u201d The perfect tense verb \u05ea\u05bc\u05b7\u05dd (tam), Qal perfect 3rd person masculine singular from \u05ea\u05bc\u05b8\u05de\u05b7\u05dd (tamam, \u201cto be complete\u201d), could be taken as a precative perfect expressing a request (\u201cmay your punishment be complete\u201d). The translation understands it as an example of the so-called \u201cprophetic perfect.\u201d The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as \u201ccomplete,\u201d that is, \u201cas good as done\u201d or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end. It has also been viewed as a simple perfect \u201cyour punishment is ended.\u201d
tn Heb \u201cO Daughter Zion.\u201d"}, {"pk": 2845167, "translation": "NET", "book": 25, "chapter": 5, "verse": 1, "text": "O LORD, reflect on what has happened to us; consider and look at our disgrace.", "comment": "tn Although normally used in reference to visual sight, \u05e8\u05b8\u05d0\u05b8\u05d4 (ra\u2019ah) is often used in reference to cognitive processes and mental observation. See the note on \u201cConsider\u201d at 2:20.
tn The basic meaning of \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) is \u201cto remember, call to mind\u201d (HALOT 270 s.v. I \u05d6\u05db\u05e8). Although often used of recollection of past events, \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar, \u201cto remember\u201d) can also describe consideration of present situations: \u201cto consider, think about\u201d something present (BDB 270 s.v. 5), hence \u201creflect on,\u201d the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests \u05d4\u05b7\u05d1\u05bc\u05b5\u05d9\u05d8 \u05d5\u05bc\u05e8\u05b0\u05d0\u05b5\u05d4 (habbet ur\u00ff\u2019eh, \u201cLook and see!\u201d) have a present-time orientation as well. See also 2:1; 3:19\u201320.
sn The speaking voice is now that of a choir singing the community\u2019s lament in the first person plural. The poem is not an alphabetic acrostic like the preceding chapters but has 22 verses, the same as the number of letters in the Hebrew alphabet.
tn Heb \u201cLook!\u201d Although often used in reference to visual perception, \u05e0\u05b8\u05d1\u05b7\u05d8 (navat, \u201cto look\u201d) can also refer to cognitive consideration and mental attention shown to a situation: \u201cto regard\u201d (e.g., 1 Sam 16:7; 2 Kgs 3:14), \u201cto pay attention to, consider\u201d (e.g., Isa 22:8; Isa 51:1, 2)."}, {"pk": 2845168, "translation": "NET", "book": 25, "chapter": 5, "verse": 2, "text": "Our inheritance is turned over to strangers; foreigners now occupy our homes.", "comment": "tn Heb \u201cour homes [are turned over] to foreigners.\u201d
tn Heb \u201cOur inheritance\u201d; or \u201cOur inherited possessions/property.\u201d The term \u05e0\u05b7\u05d7\u05b2\u05dc\u05b8\u05d4 (nakhalah) has a range of meanings: (1) \u201cinheritance,\u201d (2) \u201cportion, share\u201d and (3) \u201cpossession, property.\u201d The land of Canaan was given by the Lord to Israel as its inheritance (Deut 4:21; 15:4; 19:10; 20:16; 21:23; 24:4; 25:19; 26:1; Josh 20:6) and distributed among the tribes, clans and families (Num 16:14; 36:2; Deut 29:7; Josh 11:23; 13:6; 14:3, 13; 17:4, 6, 14; 19:49; 23:4; Judg 18:1; Ezek 45:1; 47:22, 29). Through the family, the family provided an inheritance (property) to its children with the first-born receiving pride of position (Gen 31:14; Num 27:7\u201311; 36:3, 8; 1 Kgs 21:3, 4; Job 42:15; Prov 19:14; Ezek 46:16). Here, the parallelism between \u201cour inheritance\u201d and \u201cour homes\u201d would allow for the specific referent of the phrase \u201cour inheritance\u201d to be (1) land or (2) material possessions, or given the nature of the poetry in Lamentations, to carry both meanings at the same time."}, {"pk": 2845169, "translation": "NET", "book": 25, "chapter": 5, "verse": 3, "text": "We have become fatherless orphans; our mothers have become widows."}, {"pk": 2845170, "translation": "NET", "book": 25, "chapter": 5, "verse": 4, "text": "We must pay money for our own water; we must buy our own wood at a steep price.", "comment": "tn Heb \u201cWe drink our water for silver.\u201d
tn Heb \u201csilver.\u201d The term \u201csilver\u201d is a synecdoche of species (= silver) for general (= money).
tn Heb \u201cour wood comes for a price.\u201d"}, {"pk": 2845171, "translation": "NET", "book": 25, "chapter": 5, "verse": 5, "text": "We are pursued \u2014 they are breathing down our necks; we are weary and have no rest.", "comment": "tn Heb \u201cWe are hard-driven on our necks\u201d
sn For the theological allusion that goes beyond physical rest, see, e.g., Deut 12:10; 25:19; Josh 1:13; 11:23; 2 Sam 7:1, 11; 1 Chron 22:18; 2 Chron 14:6\u20137"}, {"pk": 2845172, "translation": "NET", "book": 25, "chapter": 5, "verse": 6, "text": "We have submitted to Egypt and Assyria in order to buy food to eat.", "comment": "tn Heb \u201cwe have given the hand\u201d; cf. NRSV \u201cWe have made a pact.\u201d This is a Semitic idiom meaning \u201cto make a treaty with\u201d someone, placing oneself in a subservient position as vassal. The prophets criticized these treaties.
tn Heb \u201cbread.\u201d The term \u201cbread\u201d is a synecdoche of specific (= bread) for the general (= food)."}, {"pk": 2845173, "translation": "NET", "book": 25, "chapter": 5, "verse": 7, "text": "Our forefathers sinned and are dead, but we suffer their punishment.", "comment": "tn Heb \u201cand are no more.\u201d
tc The Kethib is written \u05d0\u05b2\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc (\u2019anakhnu, \u201cwe\u201d) but the Qere reads \u05d5\u05b7\u05d0\u05b2\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc (va\u2019anakhnu, \u201cbut we\u201d). The Qere is supported by many medieval Hebrew mss, as well as most of the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The \u05d5 (vav) prefixed to \u05d5\u05b7\u05d0\u05b2\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc (va\u2019anakhnu) functions either in a disjunctive sense (\u201cbut\u201d) or resultant sense (\u201cso\u201d).
tn Heb \u201cso we bear.\u201d
tn Heb \u201ctheir iniquities.\u201d The noun \u05e2\u05b8\u05d5\u05b9\u05df (\u2019avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that \u201cpunishment for sin\u201d is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4\u20136, 17; 7:16; 14:10; 18:19\u201320; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).
tn Heb \u201cfathers,\u201d but here the term also refers to \u201cforefathers,\u201d i.e., more distant ancestors."}, {"pk": 2845174, "translation": "NET", "book": 25, "chapter": 5, "verse": 8, "text": "Slaves rule over us; there is no one to rescue us from their power.", "comment": "tn Heb \u201cslaves.\u201d While indicating that social structures are awry, the expression \u201cslaves rule over us\u201d might be an idiom for \u201ctyrants rule over us.\u201d This might find its counterpart in the gnomic truth that the most ruthless rulers are made of former slaves: \u201cUnder three things the earth quakes, under four it cannot bear up: under a slave when he becomes king\u201d (Prov 30:21\u201322a).
tn Heb \u201chand.\u201d"}, {"pk": 2845175, "translation": "NET", "book": 25, "chapter": 5, "verse": 9, "text": "At the risk of our lives we get our food because robbers lurk in the countryside.", "comment": "tn Heb \u201cbecause of the sword.\u201d The term \u201csword\u201d is a metonymy of instrument (= sword) for the persons who use the instrument (= murderers or marauders).
tn Heb \u201cat the cost of our lives.\u201d The preposition \u05d1 (bet) here denotes purchase price paid (e.g., Gen 30:16; Exod 34:20; 2 Sam 3:14; 24:24) (BDB 90 s.v. \u05d1\u05bc\u05b0 3.a). The expression \u05d1\u05bc\u05b0\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b5\u05e0\u05d5\u05bc (b\u00ffnafshenu) means \u201cat the risk of our lives.\u201d Similar expressions include \u05d1\u05b0\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05d5\u05b9 (b\u00ffnafsho, \u201cat the cost of his life,\u201d 1 Kgs 2:23; Prov 7:23) and \u05d1\u05bc\u05b0\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05d5\u05b9\u05ea\u05b8\u05dd (b\u00ffnafshotam, \u201cat peril of their lives,\u201d 2 Sam 23:17).
tn Heb \u201cour soul.\u201d The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) is used as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14).
tn Heb \u201cbread.\u201d The term \u201cbread\u201d is a synecdoche of specific (= bread) for the general (= food).
tn Heb \u201cthe wilderness.\u201d"}, {"pk": 2845176, "translation": "NET", "book": 25, "chapter": 5, "verse": 10, "text": "Our skin is hot as an oven due to a fever from hunger.", "comment": "tn Heb \u201cbecause of the burning heat of famine.\u201d"}, {"pk": 2845177, "translation": "NET", "book": 25, "chapter": 5, "verse": 11, "text": "They raped women in Zion, virgins in the towns of Judah.", "comment": "tn Heb \u201cravished.\u201d"}, {"pk": 2845178, "translation": "NET", "book": 25, "chapter": 5, "verse": 12, "text": "Princes were hung by their hands; elders were mistreated.", "comment": "tn Heb \u201celders were shown no respect.\u201d The phrase \u201cshown no respect\u201d is an example of tapeinosis, a figurative expression of understatement: to show no respect to elders = to terribly mistreat elders."}, {"pk": 2845179, "translation": "NET", "book": 25, "chapter": 5, "verse": 13, "text": "The young men perform menial labor; boys stagger from their labor.", "comment": "tn The text is difficult. Word by word the MT has \u201cyoung men hand mill(?) they take up\u201d Perhaps it means \u201cthey take [our] young men for mill grinding,\u201d or perhaps it means \u201cthe young men take up [the labor of] mill grinding.\u201d This expression is an example of synecdoche where the mill stands for the labor at the mill and then that labor stands for performing menial physical labor as servants. The surface reading, \u201cyoung men carry hand mills,\u201d does not portray any great adversity for them. The Vulgate translates as an abusive sexual metaphor (see D. R. Hillers, Lamentations [AB], 99), but this gives no known parallel to the second part of the verse.
tc Heb \u201cboys trip over wood.\u201d This phrase makes little sense. The translation adopts D. R. Hillers\u2019 suggestion (Lamentations [AB], 99) of \u05d1\u05bc\u05b0\u05e2\u05b6\u05e6\u05b6\u05d1 \u05db\u05bc\u05b8\u05e9\u05c1\u05b8\u05dc\u05d5\u05bc (b\u00ff\u2019etsev kashalu). Due to letter confusion and haplography the final \u05d1 (bet) of \u05d1\u05bc\u05b0\u05e2\u05b6\u05e6\u05b6\u05d1 (b\u00ff\u2019etsev) which looks like the \u05db (kaf) beginning the next word, was dropped. This verb can have an abstract noun after the preposition \u05d1 (bet) meaning \u201cfrom, due to\u201d rather than \u201cover.\u201d"}, {"pk": 2845180, "translation": "NET", "book": 25, "chapter": 5, "verse": 14, "text": "The elders are gone from the city gate; the young men have stopped playing their music."}, {"pk": 2845181, "translation": "NET", "book": 25, "chapter": 5, "verse": 15, "text": "Our hearts no longer have any joy; our dancing is turned to mourning.", "comment": "tn Heb \u201cthe joy of our heart has ceased.\u201d"}, {"pk": 2845182, "translation": "NET", "book": 25, "chapter": 5, "verse": 16, "text": "The crown has fallen from our head; woe to us, for we have sinned!"}, {"pk": 2845183, "translation": "NET", "book": 25, "chapter": 5, "verse": 17, "text": "Because of this, our hearts are sick; because of these things, we can hardly see through our tears.", "comment": "tn Heb \u201care faint\u201d or \u201care sick.\u201d The adjective \u05d3\u05bc\u05b7\u05d5\u05bc\u05b8\u05d9 (davvay, \u201cfaint\u201d) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The related adjective \u05d3\u05bc\u05b8\u05d5\u05b6\u05d4 (daveh) means \u201c(physically) sick\u201d and \u201c(emotionally) sad,\u201d while the related verb \u05d3\u05bc\u05b8\u05d5\u05b8\u05d4 (davah) means \u201cto be sad.\u201d The cognate Aramaic term means \u201csorrow,\u201d and the cognate Syriac term refers to \u201cmisery.\u201d
tn Heb \u201cour eyes are dim.\u201d The physical description of losing sight is metaphorical, perhaps for being blinded by tears or more abstractly for being unable to see (= envision) any hope. The collocation \u201cdarkened eyes\u201d is too rare to clarify the nuance.
tn The phrase \u201cthrough our tears\u201d is added in the translation for the sake of clarification."}, {"pk": 2845184, "translation": "NET", "book": 25, "chapter": 5, "verse": 18, "text": "For wild animals are prowling over Mount Zion, which lies desolate.", "comment": "tn Heb \u201cjackals.\u201d The term \u201cjackals\u201d is a synecdoche of species (= jackals) for general (= wild animals)."}, {"pk": 2845185, "translation": "NET", "book": 25, "chapter": 5, "verse": 19, "text": "But you, O LORD, reign forever; your throne endures from generation to generation."}, {"pk": 2845186, "translation": "NET", "book": 25, "chapter": 5, "verse": 20, "text": "Why do you keep on forgetting us? Why do you forsake us so long?", "comment": "tnThe Hebrew verb \u201cforget\u201d often means \u201cto not pay attention to, ignore,\u201d just as the Hebrew \u201cremember\u201d often means \u201cto consider, attend to.\u201dsn The verbs \u201cto forget\u201d and \u201cto remember\u201d are often used figuratively in scripture when God is the subject, particularly in contexts of judgment (God forgets his people) and restoration of blessing (God remembers his people). In this case, the verb \u201cto forget\u201d functions as a hypocatastasis (implied comparison), drawing a comparison between God\u2019s judgment and rejection of Jerusalem to a person forgetting that Jerusalem even exists. God\u2019s judgment of Jerusalem was so intense and enduring that it seemed as though he had forgotten her. The synonymous parallelism makes this clear."}, {"pk": 2845187, "translation": "NET", "book": 25, "chapter": 5, "verse": 21, "text": "Bring us back to yourself, O LORD, so that we may return to you; renew our life as in days before,", "comment": "tn Heb \u201cour days.\u201d The term \u201cdays\u201d is a synecdoche of time (= days) for what is experienced within that time span (= life) (e.g., Gen 5:4, 8, 11; 6:3; 9:29; 11:32; 25:7; 47:8, 9; Deut 22:19, 29; 23:7; Josh 24:31; Judg 2:7, 18; 2 Sam 19:35; Job 7:1, 16, 18; Pss 8:9; 39:5, 6; 90:9, 10, 12, 14; 103:15; Prov 31:12; Eccl 2:3; 5:17, 19; 6:3).
tc The Kethib is \u05d5\u05b0\u05e0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 (v\u00ffnashuv, \u201cand we will return,\u201d \u05d5 [vav] conjunction + Qal imperfect 1st person common plural from \u05e9\u05c1\u05d5\u05bc\u05d1 [shuv, \u201cto return\u201d]). The Qere is \u05d5\u05b0\u05e0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4 (v\u00ffnashuvah, \u201cand let us return,\u201d \u05d5 [vav] conjunction + Qal cohortative 1st person common plural from \u05e9\u05c1\u05d5\u05bc\u05d1 [shuv, \u201cto return\u201d]).tn The cohortative after a volitive indicates purpose (\u201cso that\u201d). There is a wordplay in Hebrew between \u201cBring us back\u201d (Hiphil imperative of \u05e9\u05c1\u05d5\u05bc\u05d1 [shuv, \u201cto return\u201d]) and \u201clet us return\u201d (Qal imperfect of \u05e9\u05c1\u05d5\u05bc\u05d1 [shuv, \u201cto return\u201d]). This repetition of the root \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv) is significant; it depicts a reciprocal relationship between God\u2019s willingness to allow the nation to return to him on one hand and its national repentance on the other.
tn Heb \u201cas of old.\u201d"}, {"pk": 2845188, "translation": "NET", "book": 25, "chapter": 5, "verse": 22, "text": "unless you have utterly rejected us and are angry with us beyond measure.", "comment": "tn Heb \u201cOr have you utterly rejected us?\u201d The construction \u05de\u05b8\u05d0\u05b9\u05e1 \u05de\u05b0\u05d0\u05b7\u05e1\u05b0\u05ea\u05bc\u05b8\u05e0\u05d5\u05bc (ma\u2019os m\u00ff\u2019astanu), Qal infinitive absolute + Qal perfect 2nd person masculine singular from \u05de\u05b8\u05d0\u05b7\u05e1 (ma\u2019as, \u201cto reject\u201d) is emphatic: the root \u05de\u05b8\u05d0\u05b7\u05e1 (ma\u2019as) is repeated in these two verbal forms for emphasis.
tn The compound conjunction \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd (ki \u2019im) functions to limit the preceding clause: \u201cunless, or\u2026\u201d (e.g., Ruth 3:18; Isa 65:6; Amos 3:7) (BDB 474 s.v. 2.a): \u201cBring us back to yourself\u2026 unless you have utterly rejected us\u201d (as in the present translation) or \u201cBring us back to yourself\u2026Or have you utterly rejected us?\u201d It is Jeremiah\u2019s plea that the Lord be willing to relent of his anger and restore a repentant nation to himself; however, Jeremiah acknowledges that this wished-for restoration might not be possible if the Lord has become so angry with Jerusalem/Judah that he is determined to reject the nation once and for all. Then, Jerusalem/Judah\u2019s restoration would be impossible.
tn Heb \u201cAre you exceedingly angry with us?\u201d The construction \u05e2\u05b7\u05d3\u05be\u05de\u05b0\u05d0\u05b9\u05d3 (\u2019ad-m\u00ff\u2019od) means \u201cup to an abundance, to a great degree, exceedingly\u201d (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God\u2019s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings, e.g., \u201cDo not be angry beyond measure (\u05e2\u05b7\u05d3\u05be\u05de\u05b0\u05d0\u05b9\u05d3, \u2019ad-m\u00ff\u2019od), O Lord; do not remember our sins forever\u201d (Isa 64:9) and \u201cWill you keep silent and punish us beyond measure (\u05e2\u05b7\u05d3\u05be\u05de\u05b0\u05d0\u05b9\u05d3, \u2019ad-m\u00ff\u2019od)?\u201d (Isa 64:12). The sentiment is expressed well in TEV, \u201cOr have you rejected us forever? Is there no limit to your anger?\u201d and CEV, \u201cOr do you despise us so much that you don\u2019t want us?\u201d"}, {"pk": 2845189, "translation": "NET", "book": 26, "chapter": 1, "verse": 1, "text": "In the thirtieth year, on the fifth day of the fourth month, while I was among the exiles at the Kebar River, the heavens opened and I saw a divine vision.", "comment": "sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one\u2019s overlords and returning to retake one\u2019s own country would be considerably more complicated than living in one\u2019s homeland and waiting for an opportune moment to drive out the enemy\u2019s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects for allowing them to return to their homeland and, as polytheists, sought the favor of the gods of the various countries which had come under their control.
tn Or \u201csaw visions from God.\u201d References to divine visions occur also in Ezek 8:3; 40:2
sn For the concept of the heavens opened in later literature, see 3 Macc 6:18; 2 Bar. 22:1; T. Levi 5:1; Matt 3:16; Acts 7:56; Rev 19:11.
sn The Kebar River is mentioned in Babylonian texts from the city of Nippur in the fifth century b.c. It provided artificial irrigation from the Euphrates.
sn The meaning of the thirtieth year is problematic. Some take it to mean the age of Ezekiel when he prophesied (e.g., Origen). The Aramaic Targum explains the thirtieth year as the thirtieth year dated from the recovery of the book of the Torah in the temple in Jerusalem (2 Kgs 22:3\u20139). The number seems somehow to be equated with the fifth year of Jehoiachin\u2019s exile in 1:2, i.e., 593 b.c."}, {"pk": 2845190, "translation": "NET", "book": 26, "chapter": 1, "verse": 2, "text": "(On the fifth day of the month \u2014 it was the fifth year of King Jehoiachin\u2019s exile \u2014"}, {"pk": 2845191, "translation": "NET", "book": 26, "chapter": 1, "verse": 3, "text": "the word of the LORD came to the priest Ezekiel the son of Buzi, at the Kebar River in the land of the Babylonians. The hand of the LORD came on him there).", "comment": "tn Or \u201cpower.\u201d sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God\u2019s \u201chand\u201d being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
sn The prophet\u2019s name, Ezekiel, means in Hebrew \u201cMay God strengthen.\u201d
tn Or \u201cto Ezekiel son of Buzi the priest.\u201d
tn Heb \u201cChaldeans.\u201d The name of the tribal group ruling Babylon, \u201cChaldeans\u201d is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century b.c. Then, over the next century, the Babylonians dominated the West Semitic states (such as Phoenicia, Aram, Moab, Edom, and Judah in the modern countries of Syria, Lebanon, Jordan, and Israel) and made incursions into Egypt."}, {"pk": 2845192, "translation": "NET", "book": 26, "chapter": 1, "verse": 4, "text": "As I watched, I noticed a windstorm coming from the north \u2014 an enormous cloud, with lightning flashing, such that bright light rimmed it and came from it like glowing amber from the middle of a fire.", "comment": "sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the \u201cstorm\u201d (\u05e1\u05b0\u05e2\u05b8\u05e8\u05b8\u05d4, s\u00ff\u2019arah) may be a whirlwind (Job 38:1, 2 Kgs 2:1).
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb.
tn The LXX translates \u05d7\u05b7\u05e9\u05c1\u05b0\u05de\u05b7\u05dc (khashmal) with the word \u1f24\u03bb\u03b5\u03ba\u03c4\u03c1\u03bf\u03bd (hlektron, \u201celectrum\u201d; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal.
tc Or \u201cwas in it\u201d; cf. LXX \u1f10\u03bd \u03c4\u1ff7 \u03bc\u03ad\u03c3\u1ff3 \u03b1\u1f50\u03c4\u03bf\u1fe6 (en tw mesw autou, \u201cin its midst\u201d).
tn Or \u201cradiance.\u201d The term also occurs in 1:27b.
tn Heb \u201cfire taking hold of itself,\u201d perhaps repeatedly. The phrase occurs elsewhere only in Exod 9:24 in association with a hailstorm. The LXX interprets the phrase as fire flashing like lightning, but it is possibly a self-sustaining blaze of divine origin. The LXX also reverses the order of the descriptors, i.e., \u201clight went around it and fire flashed like lightning within it.\u201d"}, {"pk": 2845193, "translation": "NET", "book": 26, "chapter": 1, "verse": 5, "text": "In the fire were what looked like four living beings. In their appearance they had human form,", "comment": "tn Heb \u201cform, figure, appearance.\u201d
tc Heb \u201cfrom its midst\u201d (\u05de\u05b4\u05ea\u05bc\u05d5\u05b9\u05db\u05b8\u05d4\u05bc, mitokhah). The LXX reads \u1f10\u03bd \u03c4\u1ff7 \u03bc\u03ad\u03c3\u1ff3 (en tw mesw, \u201cin the midst of it\u201d). The LXX also reads \u1f10\u03bd for \u05de\u05b4\u05ea\u05bc\u05d5\u05b9\u05da\u05b0 (mitokh) in v. 4. The translator of the LXX of Ezekiel either read \u05d1\u05bc\u05b0\u05ea\u05d5\u05b9\u05da\u05b0 (b\u00fftokh, \u201cwithin\u201d) in his Hebrew exemplar or could not imagine how \u05de\u05b4\u05ea\u05bc\u05d5\u05b9\u05da\u05b0 could make sense and so chose to use \u1f10\u03bd. The Hebrew would be understood by adding \u201cfrom its midst emerged the forms of four living beings.\u201d
sn They had human form may mean they stood erect.
tn The Hebrew term is feminine plural yet thirty-three of the forty-five pronominal suffixes and verbal references which refer to the living beings in the chapter are masculine plural. The grammatical vacillation between masculine and feminine plurals suggests the difficulty Ezekiel had in penning these words as he was overcome by the vision of God. In ancient Near Eastern sculpture very similar images of part-human, part-animal creatures serve as throne and sky bearers. For a discussion of ancient Near Eastern parallels, see L. C. Allen, Ezekiel (WBC), 1:26\u201331. Ezekiel\u2019s vision is an example of contextualization, where God accommodates his self-revelation to cultural expectations and norms."}, {"pk": 2845194, "translation": "NET", "book": 26, "chapter": 1, "verse": 6, "text": "but each had four faces and four wings."}, {"pk": 2845195, "translation": "NET", "book": 26, "chapter": 1, "verse": 7, "text": "Their legs were straight, but the soles of their feet were like calves\u2019 feet. They gleamed like polished bronze.", "comment": "sn The Hebrew verb translated gleamed occurs only here in the OT."}, {"pk": 2845196, "translation": "NET", "book": 26, "chapter": 1, "verse": 8, "text": "They had human hands under their wings on their four sides. As for the faces and wings of the four of them,", "comment": "tc The MT reads \u201chis hand\u201d while many Hebrew mss as well as the Qere read \u201chands of.\u201d Two similar Hebrew letters, vav and yod, have been confused."}, {"pk": 2845197, "translation": "NET", "book": 26, "chapter": 1, "verse": 9, "text": "their wings touched each other; they did not turn as they moved, but went straight ahead.", "comment": "tn Heb \u201cThey each went in the direction of one of his faces.\u201d"}, {"pk": 2845198, "translation": "NET", "book": 26, "chapter": 1, "verse": 10, "text": "Their faces had this appearance: Each of the four had the face of a man, with the face of a lion on the right, the face of an ox on the left and also the face of an eagle.", "comment": "tc The MT has an additional word at the beginning of v. 11, \u05d5\u05bc\u05e4\u05b0\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd (uf\u00ffnehem, \u201cand their faces\u201d), which is missing from the LXX. As the rest of the verse only applies to wings, \u201ctheir faces\u201d would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since \u201ctheir faces\u201d are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase \u201cand their faces and their wings\u201d from v. 8, where it introduces the content of 9-11. Only \u201cand (as for) their wings\u201d belongs here."}, {"pk": 2845199, "translation": "NET", "book": 26, "chapter": 1, "verse": 11, "text": "Their wings were spread out above them; each had two wings touching the wings of one of the other beings on either side and two wings covering their bodies."}, {"pk": 2845200, "translation": "NET", "book": 26, "chapter": 1, "verse": 12, "text": "Each moved straight ahead \u2014 wherever the spirit would go, they would go, without turning as they went.", "comment": "tn Or \u201cwind.\u201d
tn See the note on \u201cstraight ahead\u201d in v. 9."}, {"pk": 2845201, "translation": "NET", "book": 26, "chapter": 1, "verse": 13, "text": "In the middle of the living beings was something like burning coals of fire or like torches. It moved back and forth among the living beings. It was bright, and lightning was flashing out of the fire.", "comment": "tc The MT reads \u201cand the form of the creatures\u201d (\u05d5\u05bc\u05d3\u05b0\u05de\u05d5\u05bc\u05ea \u05d4\u05b7\u05d7\u05b7\u05d9\u05bc\u05d5\u05b9\u05ea, ud\u00ffmut hakhayyot). The LXX reads \u201cand in the midst of the creatures,\u201d suggesting an underlying Hebrew text of \u05d5\u05bc\u05de\u05b4\u05ea\u05bc\u05d5\u05b9\u05da\u05b0 \u05d4\u05b7\u05d7\u05b7\u05d9\u05bc\u05d5\u05b9\u05ea (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX.
sn Burning coals of fire are also a part of David\u2019s poetic description of God\u2019s appearance (see 2 Sam 22:9, 13; Ps 18:8).
tc The MT reads \u201cand the form of the creatures \u2013 their appearance was like burning coals of fire.\u201d The LXX reads \u201cin the midst of the creatures was a sight like burning coals of fire.\u201d The MT may have adjusted \u201cappearance\u201d to \u201ctheir appearance\u201d to fit their reading of the beginning of the verse (see the tc note on \u201cin the middle\u201d). See M. Greenberg, Ezekiel (AB), 1:46."}, {"pk": 2845202, "translation": "NET", "book": 26, "chapter": 1, "verse": 14, "text": "The living beings moved backward and forward as quickly as flashes of lightning.", "comment": "tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46.tn Lit., \u201clike the appearance of lightning.\u201d The Hebrew term translated \u201clightning\u201d occurs only here in the OT. In postbiblical Hebrew the term refers to a lightning flash."}, {"pk": 2845203, "translation": "NET", "book": 26, "chapter": 1, "verse": 15, "text": "Then I looked, and I saw one wheel on the ground beside each of the four beings.", "comment": "sn Another vision which includes wheels on thrones occurs in Dan 7:9. Ezek 10 contains a vision similar to this one.
tc The MT adds \u201cat the living beings\u201d which is absent from the LXX.
tn The Hebrew word may be translated either \u201cearth\u201d or \u201cground\u201d in this context."}, {"pk": 2845204, "translation": "NET", "book": 26, "chapter": 1, "verse": 16, "text": "The appearance of the wheels and their construction was like gleaming jasper, and all four wheels looked alike. Their structure was like a wheel within a wheel.", "comment": "tc This word is omitted from the LXX.
tn Heb \u201cTarshish stone.\u201d The meaning of this term is uncertain. The term has also been translated \u201ctopaz\u201d (NEB); \u201cberyl\u201d (KJV, NASB, NRSV); or \u201cchrysolite\u201d (RSV, NIV).
tn Or \u201clike a wheel at right angles to another wheel.\u201d Some envision concentric wheels here, while others propose \u201ca globe-like structure in which two wheels stand at right angles\u201d (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea."}, {"pk": 2845205, "translation": "NET", "book": 26, "chapter": 1, "verse": 17, "text": "When they moved they would go in any of the four directions they faced without turning as they moved."}, {"pk": 2845206, "translation": "NET", "book": 26, "chapter": 1, "verse": 18, "text": "Their rims were high and awesome, and the rims of all four wheels were full of eyes all around.", "comment": "tc The MT reads \u05d5\u05b0\u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4 \u05dc\u05b8\u05d4\u05b6\u05dd (v\u00ffyir\u2019ah lahem, \u201cand fear belonged to them\u201d). In a similar vision in 10:12 the wheels are described as having spokes (\u05d9\u05b4\u05d3\u05b5\u05d9\u05d4\u05b6\u05dd, yideyhem). That parallel would suggest \u05d9\u05b8\u05d3\u05d5\u05b9\u05ea (yadot) here (written \u05d9\u05b8\u05d3\u05b9\u05ea without the mater). By positing both a \u05d3/\u05e8 (dalet/resh) confusion and a \u05ea/\u05d4 (hey/khet) confusion the form was read as \u05d5\u05b0\u05d9\u05b8\u05e8\u05b5\u05d4 (v\u00ffyareh) and was then misunderstood and subsequently written as \u05d5\u05b0\u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4 (v\u00ffyir\u2019ah) in the MT. The reading \u05d5\u05b0\u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4 does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1\u201319 (WBC), 8-9. The LXX reads \u03ba\u03b1\u1f76 \u03b5\u1f36\u03b4\u03bf\u03bd \u03b1\u1f50\u03c4\u03ac (kai eidon auta, \u201cand I saw\u201d), which assumes \u05d5\u05b8\u05d0\u05b5\u05e8\u05b6\u05d0 (va\u2019ere\u2019). The existing consonants of the MT may also be read as \u201cit was visible to them.\u201d"}, {"pk": 2845207, "translation": "NET", "book": 26, "chapter": 1, "verse": 19, "text": "When the living beings moved, the wheels beside them moved; when the living beings rose up from the ground, the wheels rose up too."}, {"pk": 2845208, "translation": "NET", "book": 26, "chapter": 1, "verse": 20, "text": "Wherever the spirit would go, they would go, and the wheels would rise up beside them because the spirit of the living being was in the wheel.", "comment": "tn Or \u201cwind.\u201d The Hebrew is difficult since the text presents four creatures and then talks about \u201cthe spirit\u201d (singular) of \u201cthe living being\u201d (singular). According to M. Greenberg (Ezekiel [AB], 1:45) the Targum interprets this as \u201cwill.\u201d Greenberg views this as the spirit of the one enthroned above the creatures, but one would not expect the article when the one enthroned has not yet been introduced.
tc The MT adds the additional phrase \u201cthe spirit would go,\u201d which seems unduly redundant here and may be dittographic.
tn Or \u201cwind\u201d; the same Hebrew word can be translated as either \u201cwind\u201d or \u201cspirit\u201d depending on the context."}, {"pk": 2845209, "translation": "NET", "book": 26, "chapter": 1, "verse": 21, "text": "When the living beings moved, the wheels moved, and when they stopped moving, the wheels stopped. When they rose up from the ground, the wheels rose up from the ground; the wheels rose up beside them because the spirit of the living being was in the wheel.", "comment": "tc The LXX reads \u201cwhen it went, they went; when it stood, they stood.\u201dtn Heb \u201cwhen they went, they went; when they stood, they stood.\u201d"}, {"pk": 2845210, "translation": "NET", "book": 26, "chapter": 1, "verse": 22, "text": "Over the heads of the living beings was something like a platform, glittering awesomely like ice, stretched out over their heads.", "comment": "tn Or \u201clike a dome\u201d (NCV, NRSV, TEV).
tn Or \u201clike crystal\u201d (NRSV, NLT)."}, {"pk": 2845211, "translation": "NET", "book": 26, "chapter": 1, "verse": 23, "text": "Under the platform their wings were stretched out, each toward the other. Each of the beings also had two wings covering its body.", "comment": "tc Heb \u201ceach had two wings covering and each had two wings covering,\u201d a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read \u201ceach had two wings touching another being and each had two wings covering.\u201d"}, {"pk": 2845212, "translation": "NET", "book": 26, "chapter": 1, "verse": 24, "text": "When they moved, I heard the sound of their wings \u2014 it was like the sound of rushing waters, or the voice of the Almighty, or the tumult of an army. When they stood still, they lowered their wings.", "comment": "tn Heb \u201cShaddai\u201d (probably meaning \u201cone of the mountain\u201d), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase \u201cvoice of the Almighty.\u201d
tn The only other occurrence of the Hebrew word translated \u201ctumult\u201d is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march."}, {"pk": 2845213, "translation": "NET", "book": 26, "chapter": 1, "verse": 25, "text": "Then there was a voice from above the platform over their heads when they stood still.", "comment": "tc The MT continues \u201cwhen they stood still they lowered their wings,\u201d an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from \u05e8\u05b9\u05d0\u05e9\u05c1\u05b8\u05dd (rosham) in v. 25 to \u05e8\u05b9\u05d0\u05e9\u05c1\u05b8\u05dd in v. 26."}, {"pk": 2845214, "translation": "NET", "book": 26, "chapter": 1, "verse": 26, "text": "Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man."}, {"pk": 2845215, "translation": "NET", "book": 26, "chapter": 1, "verse": 27, "text": "I saw an amber glow like a fire enclosed all around from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it,", "comment": "tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from \u05db\u05bc\u05b0\u05de\u05b7\u05e8\u05b0\u05d0\u05b5\u05d4 (k\u00ffmar\u2019eh) to \u05de\u05b4\u05de\u05bc\u05b7\u05e8\u05b0\u05d0\u05b5\u05d4 (mimmar\u2019eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.
tn See Ezek 1:4."}, {"pk": 2845216, "translation": "NET", "book": 26, "chapter": 1, "verse": 28, "text": "like the appearance of a rainbow in the clouds after the rain. This was the appearance of the surrounding brilliant light; it looked like the glory of the LORD. When I saw it, I threw myself face down, and I heard a voice speaking.", "comment": "sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27\u201328a echoes in reverse order the occurrence of these phenomena in v. 4.
tn The vision closes with the repetition of the verb \u201cI saw\u201d from the beginning of the vision in 1:4."}, {"pk": 2845217, "translation": "NET", "book": 26, "chapter": 2, "verse": 1, "text": "He said to me, \u201cSon of man, stand on your feet and I will speak with you.\u201d", "comment": "sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means \u201chuman one,\u201d and distinguishes the prophet from the nonhuman beings that are present in the world of his vision."}, {"pk": 2845218, "translation": "NET", "book": 26, "chapter": 2, "verse": 2, "text": "As he spoke to me, a wind came into me and stood me on my feet, and I heard the one speaking to me.", "comment": "tn Or \u201cspirit.\u201d NIV has \u201cthe Spirit,\u201d but the absence of the article in the Hebrew text makes this unlikely. Elsewhere in Ezekiel the Lord\u2019s Spirit is referred to as \u201cthe Spirit of the Lord\u201d (11:5; 37:1), \u201cthe Spirit of God\u201d (11:24), or \u201cmy (that is, the Lord\u2019s) Spirit\u201d (36:27; 37:14; 39:29). Some identify the \u201cspirit\u201d of 2:2 as the spirit that energized the living beings, however, that \u201cspirit\u201d is called \u201cthe spirit\u201d (1:12, 20) or \u201cthe spirit of the living beings\u201d (1:20\u201321; 10:17). Still others see the term as referring to an impersonal \u201cspirit\u201d of strength or courage, that is, the term may also be understood as a disposition or attitude. The Hebrew word often refers to a wind in Ezekiel (1:4; 5:10, 12; 12:4; 13:11, 13; 17:10, 21; 19:12; 27:26; 37:9). In 37:5\u201310 a \u201cbreath\u201d originates in the \u201cfour winds\u201d and is associated with the Lord\u2019s life-giving breath (see v. 14). This breath enters into the dry bones and gives them life. In a similar fashion the breath of 2:2 (see also 3:24) energizes paralyzed Ezekiel. Breath and wind are related. On the one hand it is a more normal picture to think of breath rather than wind entering someone, but since wind represents an external force it seems more likely for wind rather than breath to stand someone up (unless we should understand it as a disposition). It may be that one should envision the breath of the speaker moving like a wind to revive Ezekiel, helping him to regain his breath and invigorating him to stand. A wind also transports the prophet from one place to another (3:12, 14; 8:3; 11:1, 24; 43:5).
tc The phrase \u201cas he spoke to me\u201d is absent from the LXX."}, {"pk": 2845219, "translation": "NET", "book": 26, "chapter": 2, "verse": 3, "text": "He said to me, \u201cSon of man, I am sending you to the house of Israel, to rebellious nations who have rebelled against me; both they and their fathers have revolted against me to this very day.", "comment": "tc This word is omitted from the LXX. tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7).
tc The Hebrew reads \u201csons of,\u201d while the LXX reads \u201chouse,\u201d implying the more common phrase in Ezekiel. Either could be abbreviated with the first letter \u05d1 (bet). In preparation for the characterization \u201chouse of rebellion,\u201d in vv. 5, 6, and 8, \u201chouse\u201d is preferred (L. C. Allen, Ezekiel [WBC], 1:10 and W. Zimmerli, Ezekiel [Hermeneia], 2:564-65).
tc Heb \u201cto the rebellious nations.\u201d The phrase \u201cto the rebellious nations\u201d is omitted in the LXX. Elsewhere in Ezekiel the singular word \u201cnation\u201d is used for Israel (36:13\u201315; 37:22). Here \u201cnations\u201d may have the meaning of \u201ctribes\u201d or refer to the two nations of Israel and Judah."}, {"pk": 2845220, "translation": "NET", "book": 26, "chapter": 2, "verse": 4, "text": "The people to whom I am sending you are obstinate and hard-hearted, and you must say to them, \u2018This is what the sovereign LORD says.\u2019", "comment": "tn Heb \u201csons.\u201d The word choice may reflect treaty idiom, where the relationship between an overlord and his subjects can be described as that of father and son.
tc Heb \u201cstern of face and hard of heart.\u201d The phrases \u201cstern of face\u201d and \u201chard of heart\u201d are lacking in the LXX.
tn The phrase \u201cthus says [the Lord]\u201d occurs 129 times in Ezekiel; the announcement is identical to the way messengers often introduced their messages (Gen 32:5; 45:9; Exod 5:10; Num 20:14; Judg 11:15)."}, {"pk": 2845221, "translation": "NET", "book": 26, "chapter": 2, "verse": 5, "text": "And as for them, whether they listen or not \u2014 for they are a rebellious house \u2014 they will know that a prophet has been among them.", "comment": "tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.
sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26\u201327; 12:2\u20133, 9, 25; 17:12; 24:3).
tn The Hebrew word implies obedience rather than mere hearing or paying attention.
tn Heb \u201cthey\u201d; the phrase \u201cAnd as for them\u201d has been used in the translation for clarity."}, {"pk": 2845222, "translation": "NET", "book": 26, "chapter": 2, "verse": 6, "text": "But you, son of man, do not fear them, and do not fear their words \u2014 even though briers and thorns surround you and you live among scorpions \u2014 do not fear their words and do not be terrified of the looks they give you, for they are a rebellious house!", "comment": "tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).
tn The Hebrew term occurs only here in the OT.
tn Heb \u201cof their faces.\u201d"}, {"pk": 2845223, "translation": "NET", "book": 26, "chapter": 2, "verse": 7, "text": "You must speak my words to them whether they listen or not, for they are rebellious."}, {"pk": 2845224, "translation": "NET", "book": 26, "chapter": 2, "verse": 8, "text": "As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.\u201d"}, {"pk": 2845225, "translation": "NET", "book": 26, "chapter": 2, "verse": 9, "text": "Then I looked and realized a hand was stretched out to me, and in it was a written scroll."}, {"pk": 2845226, "translation": "NET", "book": 26, "chapter": 2, "verse": 10, "text": "He unrolled it before me, and it had writing on the front and back; written on it were laments, mourning, and woe.", "comment": "sn Written on the front and back. While it was common for papyrus scrolls to have writing on both sides the same was not true for leather scrolls.
tn Heb \u201con the face.\u201d"}, {"pk": 2845227, "translation": "NET", "book": 26, "chapter": 3, "verse": 1, "text": "He said to me, \u201cSon of man, eat what you see in front of you \u2014 eat this scroll \u2014 and then go and speak to the house of Israel.\u201d", "comment": "tn Heb \u201ceat what you find.\u201d"}, {"pk": 2845228, "translation": "NET", "book": 26, "chapter": 3, "verse": 2, "text": "So I opened my mouth and he fed me the scroll."}, {"pk": 2845229, "translation": "NET", "book": 26, "chapter": 3, "verse": 3, "text": "He said to me, \u201cSon of man, feed your stomach and fill your belly with this scroll I am giving to you.\u201d So I ate it, and it was sweet like honey in my mouth.", "comment": "tc Heb \u201cI ate,\u201d a first common singular preterite plus paragogic he (\u05d4). The ancient versions read \u201cI ate it,\u201d which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one.sn I ate it. A similar idea of consuming God\u2019s word is found in Jer 15:16 and Rev 10:10, where it is also compared to honey and may be specifically reminiscent of this text."}, {"pk": 2845230, "translation": "NET", "book": 26, "chapter": 3, "verse": 4, "text": "He said to me, \u201cSon of man, go to the house of Israel and speak my words to them."}, {"pk": 2845231, "translation": "NET", "book": 26, "chapter": 3, "verse": 5, "text": "For you are not being sent to a people of unintelligible speech and difficult language, but to the house of Israel \u2014", "comment": "tn Heb \u201cdeep of lip\u201d (in the sense of incomprehensible).
tn Heb \u201cheavy of tongue.\u201d Similar language occurs in Exod 4:10; Isa 33:19.
tn The conjunction \u201cbut\u201d is not in the Hebrew text, but is implied from the context."}, {"pk": 2845232, "translation": "NET", "book": 26, "chapter": 3, "verse": 6, "text": "not to many peoples of unintelligible speech and difficult language, whose words you cannot understand \u2014 surely if I had sent you to them, they would listen to you!", "comment": "tn Heb \u201chear.\u201d
tc The MT reads \u201cif not\u201d but most ancient versions translate only \u201cif.\u201d The expression occurs with this sense in Isa 5:9; 14:24. See also Ezek 34:8; 36:5; 38:19."}, {"pk": 2845233, "translation": "NET", "book": 26, "chapter": 3, "verse": 7, "text": "But the house of Israel is unwilling to listen to you, because they are not willing to listen to me, for the whole house of Israel is hard-headed and hard-hearted.", "comment": "sn Moses (Exod 3:19) and Isaiah (Isa 6:9\u201310) were also told that their messages would not be received.
sn A similar description of Israel\u2019s disobedience is given in 1 Sam 8:7.
tn Heb \u201chard of forehead and stiff of heart.\u201d"}, {"pk": 2845234, "translation": "NET", "book": 26, "chapter": 3, "verse": 8, "text": "\u201cI have made your face adamant to match their faces, and your forehead hard to match their foreheads.", "comment": "tn Heb \u201cstrong, resolute.\u201d"}, {"pk": 2845235, "translation": "NET", "book": 26, "chapter": 3, "verse": 9, "text": "I have made your forehead harder than flint \u2014 like diamond! Do not fear them or be terrified of the looks they give you, for they are a rebellious house.\u201d", "comment": "tn Heb \u201cof their faces.\u201d
tn The Hebrew term translated \u201cdiamond\u201d is parallel to \u201ciron\u201d in Jer 17:1. The Hebrew uses two terms which are both translated at times as \u201cflint,\u201d but here one is clearly harder than the other. The translation \u201cdiamond\u201d attempts to reflect this distinction in English."}, {"pk": 2845236, "translation": "NET", "book": 26, "chapter": 3, "verse": 10, "text": "And he said to me, \u201cSon of man, take all my words that I speak to you to heart and listen carefully."}, {"pk": 2845237, "translation": "NET", "book": 26, "chapter": 3, "verse": 11, "text": "Go to the exiles, to your fellow countrymen, and speak to them \u2014 say to them, \u2018This is what the sovereign LORD says,\u2019 whether they pay attention or not.\u201d", "comment": "tn Heb \u201cto the sons of your people.\u201d"}, {"pk": 2845238, "translation": "NET", "book": 26, "chapter": 3, "verse": 12, "text": "Then a wind lifted me up and I heard a great rumbling sound behind me as the glory of the LORD rose from its place,", "comment": "sn See note on \u201cwind\u201d in 2:2.
tc This translation accepts the emendation suggested in BHS of \u05d1\u05bc\u05b0\u05e8\u05d5\u05bc\u05dd (b\u00ffrum) for \u05d1\u05bc\u05b8\u05e8\u05d5\u05bc\u05da\u05b0 (barukh). The letters mem (\u05de) and kaph (\u05db) were easily confused in the old script while \u05d1\u05bc\u05b8\u05e8\u05d5\u05bc\u05da\u05b0 (\u201cblessed be\u201d) both implies a quotation which is out of place here and also does not fit the later phrase, \u201cfrom its place,\u201d which requires a verb of motion."}, {"pk": 2845239, "translation": "NET", "book": 26, "chapter": 3, "verse": 13, "text": "and the sound of the living beings\u2019 wings brushing against each other, and the sound of the wheels alongside them, a great rumbling sound."}, {"pk": 2845240, "translation": "NET", "book": 26, "chapter": 3, "verse": 14, "text": "A wind lifted me up and carried me away. I went bitterly, my spirit full of fury, and the hand of the LORD rested powerfully on me.", "comment": "tn Heb \u201cthe hand of the Lord was on me heavily.\u201d The \u201chand of the Lord\u201d is a metaphor for his power or influence; the modifier conveys intensity. sn In Ezekiel God\u2019s \u201chand\u201d being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).
tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God\u2019s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes \u201cbitterly\u201d as a misplaced marginal note and understands the following word, normally translated \u201canger,\u201d in the sense of fervor or passion. He translates, \u201cI was passionately moved\u201d (p. 4). Another option is to take the word translated \u201cbitterly\u201d as a verb meaning \u201cstrengthened\u201d (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152."}, {"pk": 2845241, "translation": "NET", "book": 26, "chapter": 3, "verse": 15, "text": "I came to the exiles at Tel Abib, who lived by the Kebar River. I sat dumbfounded among them there, where they were living, for seven days.", "comment": "sn The name \u201cTel Abib\u201d is a transliteration of an Akkadian term meaning \u201cmound of the flood,\u201d i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel.
sn A similar response to a divine encounter is found in Acts 9:8\u20139.
tn Or \u201ccanal.\u201d"}, {"pk": 2845242, "translation": "NET", "book": 26, "chapter": 3, "verse": 16, "text": "At the end of seven days the word of the LORD came to me:", "comment": "sn This phrase occurs about fifty times in the book of Ezekiel."}, {"pk": 2845243, "translation": "NET", "book": 26, "chapter": 3, "verse": 17, "text": "\u201cSon of man, I have appointed you a watchman for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me.", "comment": "tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17."}, {"pk": 2845244, "translation": "NET", "book": 26, "chapter": 3, "verse": 18, "text": "When I say to the wicked, \u201cYou will certainly die,\u201d and you do not warn him \u2014 you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live \u2014 that wicked person will die for his iniquity, but I will hold you accountable for his death.", "comment": "sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.
tn Heb \u201chis blood I will seek from your hand.\u201d The expression \u201cseek blood from the hand\u201d is equivalent to requiring the death penalty (2 Sam 4:11\u201312).
tn Or \u201cin his punishment.\u201d The phrase \u201cin/for [a person\u2019s] iniquity\u201d occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for \u201ciniquity\u201d may also mean the \u201cpunishment for iniquity.\u201d"}, {"pk": 2845245, "translation": "NET", "book": 26, "chapter": 3, "verse": 19, "text": "But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life.", "comment": "tn Verses 17-19 are repeated in Ezek 33:7\u20139."}, {"pk": 2845246, "translation": "NET", "book": 26, "chapter": 3, "verse": 20, "text": "\u201cWhen a righteous person turns from his righteousness and commits iniquity, and I set an obstacle before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death.", "comment": "tn Or \u201cstumbling block.\u201d The Hebrew term refers to an obstacle in the road in Lev 19:14."}, {"pk": 2845247, "translation": "NET", "book": 26, "chapter": 3, "verse": 21, "text": "However, if you warn the righteous person not to sin, and he does not sin, he will certainly live because he was warned, and you will have saved your own life.\u201d", "comment": "tn Heb \u201cthe righteous man.\u201d"}, {"pk": 2845248, "translation": "NET", "book": 26, "chapter": 3, "verse": 22, "text": "The hand of the LORD rested on me there, and he said to me, \u201cGet up, go out to the valley, and I will speak with you there.\u201d", "comment": "tn Or \u201cpower.\u201d sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God\u2019s hand being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).
sn Ezekiel had another vision at this location, recounted in Ezek 37."}, {"pk": 2845249, "translation": "NET", "book": 26, "chapter": 3, "verse": 23, "text": "So I got up and went out to the valley, and the glory of the LORD was standing there, just like the glory I had seen by the Kebar River, and I threw myself face down.", "comment": "tn Or \u201ccanal.\u201d"}, {"pk": 2845250, "translation": "NET", "book": 26, "chapter": 3, "verse": 24, "text": "Then a wind came into me and stood me on my feet. The LORD spoke to me and said, \u201cGo shut yourself in your house.", "comment": "tn Heb \u201che.\u201d
tn See the note on \u201cwind\u201d in 2:2."}, {"pk": 2845251, "translation": "NET", "book": 26, "chapter": 3, "verse": 25, "text": "As for you, son of man, they will put ropes on you and tie you up with them, so you cannot go out among them."}, {"pk": 2845252, "translation": "NET", "book": 26, "chapter": 3, "verse": 26, "text": "I will make your tongue stick to the roof of your mouth so that you will be silent and unable to reprove them, for they are a rebellious house.", "comment": "tn Heb \u201cyou will not be to them a reprover.\u201d In Isa 29:21 and Amos 5:10 \u201ca reprover\u201d issued rebuke at the city gate."}, {"pk": 2845253, "translation": "NET", "book": 26, "chapter": 3, "verse": 27, "text": "But when I speak with you, I will loosen your tongue and you must say to them, \u2018This is what the sovereign LORD says.\u2019 Those who listen will listen, but the indifferent will refuse, for they are a rebellious house.", "comment": "tn Heb \u201copen your mouth.\u201d
tn Heb \u201cthe listener will listen, the refuser will refuse.\u201d Because the word for listening can also mean obeying, the nuance may be that the obedient will listen, or that the one who listens will obey. Also, although the verbs are not jussive as pointed in the MT, some translate them with a volitive sense: \u201cthe one who listens \u2013 let that one listen, the one who refuses \u2013 let that one refuse.\u201d"}, {"pk": 2845254, "translation": "NET", "book": 26, "chapter": 4, "verse": 1, "text": "\u201cAnd you, son of man, take a brick and set it in front of you. Inscribe a city on it \u2014 Jerusalem.", "comment": "tn Or perhaps \u201cdraw.\u201d
sn Ancient Near Eastern bricks were 10 to 24 inches long and 6 to 13 1/2 inches wide."}, {"pk": 2845255, "translation": "NET", "book": 26, "chapter": 4, "verse": 2, "text": "Lay siege to it! Build siege works against it. Erect a siege ramp against it! Post soldiers outside it and station battering rams around it.", "comment": "tn Heb \u201cset camps against it.\u201d
tn Or \u201ca barricade.\u201d"}, {"pk": 2845256, "translation": "NET", "book": 26, "chapter": 4, "verse": 3, "text": "Then for your part take an iron frying pan and set it up as an iron wall between you and the city. Set your face toward it. It is to be under siege; you are to besiege it. This is a sign for the house of Israel.", "comment": "tn Or \u201ca griddle,\u201d that is, some sort of plate for cooking.
tn That is, a symbolic object lesson."}, {"pk": 2845257, "translation": "NET", "book": 26, "chapter": 4, "verse": 4, "text": "\u201cAlso for your part lie on your left side and place the iniquity of the house of Israel on it. For the number of days you lie on your side you will bear their iniquity.", "comment": "tn Or \u201cpunishment\u201d (also in vv. 5, 6)."}, {"pk": 2845258, "translation": "NET", "book": 26, "chapter": 4, "verse": 5, "text": "I have determined that the number of the years of their iniquity are to be the number of days for you \u2014 390 days. So bear the iniquity of the house of Israel.", "comment": "tn Heb \u201cI have assigned for you that the years of their iniquity be the number of days.\u201d Num 14:33\u201334 is an example of the reverse, where the days were converted into years, the number of days spying out the land becoming the number of years of the wilderness wanderings.
tc The LXX reads \u201c190 days.\u201d sn The significance of the number 390 is not clear. The best explanation is that \u201cdays\u201d are used figuratively for years and the number refers to the years of the sinfulness of Israel during the period of the First Temple. Some understand the number to refer to the length of the division of the northern and southern kingdoms down to the fall of Jerusalem (931-586 b.c.), but this adds up to only 345 years.
tn Or \u201cWhen you have carried the iniquity of the house of Israel,\u201d and continuing on to the next verse."}, {"pk": 2845259, "translation": "NET", "book": 26, "chapter": 4, "verse": 6, "text": "\u201cWhen you have completed these days, then lie down a second time, but on your right side, and bear the iniquity of the house of Judah 40 days \u2014 I have assigned one day for each year.", "comment": "sn The number 40 may refer in general to the period of Judah\u2019s exile using the number of years Israel was punished in the wilderness. In this case, however, one would need to translate, \u201cyou will bear the punishment of the house of Judah.\u201d"}, {"pk": 2845260, "translation": "NET", "book": 26, "chapter": 4, "verse": 7, "text": "You must turn your face toward the siege of Jerusalem with your arm bared and prophesy against it."}, {"pk": 2845261, "translation": "NET", "book": 26, "chapter": 4, "verse": 8, "text": "Look here, I will tie you up with ropes, so you cannot turn from one side to the other until you complete the days of your siege.", "comment": "sn The action surely refers to a series of daily acts rather than to a continuous period."}, {"pk": 2845262, "translation": "NET", "book": 26, "chapter": 4, "verse": 9, "text": "\u201cAs for you, take wheat, barley, beans, lentils, millet, and spelt, put them in a single container, and make food from them for yourself. For the same number of days that you lie on your side \u2014 390 days \u2014 you will eat it.", "comment": "sn Wheat, barley, beans, lentils, millet, and spelt. All these foods were common in Mesopotamia where Ezekiel was exiled.
tn Heb \u201cbread.\u201d
tc The LXX reads \u201c190 days.\u201d"}, {"pk": 2845263, "translation": "NET", "book": 26, "chapter": 4, "verse": 10, "text": "The food you eat will be eight ounces a day by weight; you must eat it at fixed times.", "comment": "tn Heb \u201cfrom time to time.\u201d
sn Eight ounces (Heb \u201ctwenty shekels\u201d). The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of grain about 230 grams here (8 ounces)."}, {"pk": 2845264, "translation": "NET", "book": 26, "chapter": 4, "verse": 11, "text": "And you must drink water by measure, a pint and a half; you must drink it at fixed times.", "comment": "sn A pint and a half [Heb \u201cone-sixth of a hin\u201d]. One-sixth of a hin was a quantity of liquid equal to about 1.3 pints or 0.6 liters."}, {"pk": 2845265, "translation": "NET", "book": 26, "chapter": 4, "verse": 12, "text": "And you must eat the food like you would a barley cake. You must bake it in front of them over a fire made with dried human excrement.\u201d", "comment": "sn Human waste was to remain outside the camp of the Israelites according to Deut 23:15."}, {"pk": 2845266, "translation": "NET", "book": 26, "chapter": 4, "verse": 13, "text": "And the LORD said, \u201cThis is how the people of Israel will eat their unclean food among the nations where I will banish them.\u201d", "comment": "sn Unclean food among the nations. Lands outside of Israel were considered unclean (Josh 22:19; Amos 7:17)."}, {"pk": 2845267, "translation": "NET", "book": 26, "chapter": 4, "verse": 14, "text": "And I said, \u201cAh, sovereign LORD, I have never been ceremonially defiled before. I have never eaten a carcass or an animal torn by wild beasts; from my youth up, unclean meat has never entered my mouth.\u201d", "comment": "tn The Hebrew term refers to sacrificial meat not eaten by the appropriate time (Lev 7:18; 19:7)."}, {"pk": 2845268, "translation": "NET", "book": 26, "chapter": 4, "verse": 15, "text": "So he said to me, \u201cAll right then, I will substitute cow\u2019s manure instead of human excrement. You will cook your food over it.\u201d"}, {"pk": 2845269, "translation": "NET", "book": 26, "chapter": 4, "verse": 16, "text": "Then he said to me, \u201cSon of man, I am about to remove the bread supply in Jerusalem. They will eat their bread ration anxiously, and they will drink their water ration in terror", "comment": "tn Heb, \u201cbreak the staff of bread.\u201d The bread supply is compared to a staff that one uses for support.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2845270, "translation": "NET", "book": 26, "chapter": 4, "verse": 17, "text": "because they will lack bread and water. Each one will be terrified, and they will rot for their iniquity.", "comment": "tn Or \u201cin their punishment.\u201d Ezek 4:16\u201317 alludes to Lev 26:26, 39. The phrase \u201cin/for [a person\u2019s] iniquity\u201d occurs fourteen times in Ezekiel: here, 3:18, 19; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for \u201ciniquity\u201d may also mean the \u201cpunishment for iniquity.\u201d"}, {"pk": 2845271, "translation": "NET", "book": 26, "chapter": 5, "verse": 1, "text": "\u201cAs for you, son of man, take a sharp sword and use it as a barber\u2019s razor. Shave off some of the hair from your head and your beard. Then take scales and divide up the hair you cut off.", "comment": "tn The Hebrew word occurs only here in the OT.
tn Heb, \u201cpass (it) over your head and your beard.\u201d"}, {"pk": 2845272, "translation": "NET", "book": 26, "chapter": 5, "verse": 2, "text": "Burn a third of it in the fire inside the city when the days of your siege are completed. Take a third and slash it with a sword all around the city. Scatter a third to the wind, and I will unleash a sword behind them."}, {"pk": 2845273, "translation": "NET", "book": 26, "chapter": 5, "verse": 3, "text": "But take a few strands of hair from those and tie them in the ends of your garment.", "comment": "sn Objects could be carried in the end of a garment (Hag 2:12).
tn Heb \u201cfrom there a few in number.\u201d The word \u201cstrands\u201d has been supplied in the translation for clarification."}, {"pk": 2845274, "translation": "NET", "book": 26, "chapter": 5, "verse": 4, "text": "Again, take more of them and throw them into the fire, and burn them up. From there a fire will spread to all the house of Israel.", "comment": "tn Heb \u201cinto the midst of\u201d (so KJV, ASV). This phrase has been left untranslated for stylistic reasons."}, {"pk": 2845275, "translation": "NET", "book": 26, "chapter": 5, "verse": 5, "text": "\u201cThis is what the sovereign LORD says: This is Jerusalem; I placed her in the center of the nations with countries all around her."}, {"pk": 2845276, "translation": "NET", "book": 26, "chapter": 5, "verse": 6, "text": "Then she defied my regulations and my statutes, becoming more wicked than the nations and the countries around her. Indeed, they have rejected my regulations, and they do not follow my statutes.", "comment": "sn The nations are subject to a natural law according to Gen 9; see also Amos 1:3\u20132:3; Jonah 1:2.
tn Heb \u201cshe defied my laws, becoming wicked more than the nations, and [she defied] my statutes [becoming wicked] more than the countries around her.\u201d
sn One might conclude that the subject of the plural verbs is the nations/countries, but the context (vv. 5\u20136a) indicates that the people of Jerusalem are in view. The text shifts from using the feminine singular (referring to personified Jerusalem) to the plural (referring to Jerusalem\u2019s residents). See L. C. Allen, Ezekiel (WBC), 1:73."}, {"pk": 2845277, "translation": "NET", "book": 26, "chapter": 5, "verse": 7, "text": "\u201cTherefore this is what the sovereign LORD says: Because you are more arrogant than the nations around you, you have not followed my statutes and have not carried out my regulations. You have not even carried out the regulations of the nations around you!", "comment": "tn Traditionally this difficult form has been derived from a hypothetical root \u05d4\u05b8\u05de\u05d5\u05b9\u05df (hamon), supposedly meaning \u201cbe in tumult/uproar,\u201d but such a verb occurs nowhere else. It is more likely that it is to be derived from a root \u05de\u05b8\u05e0\u05d5\u05b9\u05df (manon), meaning \u201cdisdain\u201d (see L. C. Allen, Ezekiel [WBC], 1:52). A derivative from this root is used in Prov 29:21 of a rebellious servant. See HALOT 600 s.v. \u05de\u05b8\u05e0\u05d5\u05b9\u05df.
sn You are more arrogant than the nations around you. Israel is accused of being worse than the nations in Ezek 16:27; 2 Kgs 21:11; Jer 2:11.
tc Some Hebrew mss and the Syriac omit the words \u201cnot even.\u201d In this case they are being accused of following the practices of the surrounding nations. See Ezek 11:12."}, {"pk": 2845278, "translation": "NET", "book": 26, "chapter": 5, "verse": 8, "text": "\u201cTherefore this is what the sovereign LORD says: I \u2014 even I \u2014 am against you, and I will execute judgment among you while the nations watch.", "comment": "tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5\u20136a). The address to Jerusalem continues through v. 15. In vv. 16\u201317 the second masculine plural is used, as the people are addressed.
tn The Hebrew text uses wordplay here to bring out the appropriate nature of God\u2019s judgment. \u201cExecute\u201d translates the same Hebrew verb translated \u201ccarried out\u201d (literally meaning \u201cdo\u201d) in v. 7, while \u201cjudgment\u201d in v. 8 and \u201cregulations\u201d in v. 7 translate the same Hebrew noun (meaning \u201cregulations\u201d or in some cases \u201cjudgments\u201d executed on those who break laws). The point seems to be this: God would \u201ccarry out judgments\u201d against those who refused to \u201ccarry out\u201d his \u201claws.\u201d
tn Heb \u201cin the sight of the nations.\u201dsn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God\u2019s law as told in Ezek 5:5 and Deut 26:16\u201319. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5\u20138, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment as told in Ezek 5:8 and Deut 29:24\u201329. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered."}, {"pk": 2845279, "translation": "NET", "book": 26, "chapter": 5, "verse": 9, "text": "I will do to you what I have never done before and will never do again because of all your abominable practices.", "comment": "tn Or \u201cabominable idols.\u201d"}, {"pk": 2845280, "translation": "NET", "book": 26, "chapter": 5, "verse": 10, "text": "Therefore fathers will eat their sons within you, Jerusalem, and sons will eat their fathers. I will execute judgments on you, and I will scatter any survivors to the winds.", "comment": "tn In context \u201cyou\u201d refers to the city of Jerusalem. To make this clear for the modern reader, \u201cJerusalem\u201d has been supplied in the translation in apposition to \u201cyou.\u201dsn This cannibalism would occur as a result of starvation due to the city being besieged. It is one of the judgments threatened for a covenant law violation (Lev 26:29; see also Deut 28:53; Jer 19:9; Lam 2:20; Zech 11:9).
tn Heb \u201call of your survivors.\u201d
tn Heb \u201cto every wind.\u201d"}, {"pk": 2845281, "translation": "NET", "book": 26, "chapter": 5, "verse": 11, "text": "\u201cTherefore, as surely as I live, says the sovereign LORD, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare you.", "comment": "tn The meaning of the Hebrew term is primarily emotional: \u201cto pity,\u201d which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment."}, {"pk": 2845282, "translation": "NET", "book": 26, "chapter": 5, "verse": 12, "text": "A third of your people will die of plague or be overcome by the famine within you. A third of your people will fall by the sword surrounding you, and a third I will scatter to the winds. I will unleash a sword behind them.", "comment": "sn The judgment of plague and famine comes from the covenant curse (Lev 26:25\u201326). As in v. 10, the city of Jerusalem is figuratively addressed here.
sn Judgment by plague, famine, and sword occurs in Jer 21:9; 27:13; Ezek 6:11, 12; 7:15."}, {"pk": 2845283, "translation": "NET", "book": 26, "chapter": 5, "verse": 13, "text": "Then my anger will be fully vented; I will exhaust my rage on them, and I will be appeased. Then they will know that I, the LORD, have spoken in my jealousy when I have fully vented my rage against them.", "comment": "tn Or \u201ccalm myself.\u201d
tn The Hebrew noun translated \u201cjealousy\u201d is used in the human realm to describe suspicion of adultery (Num 5:14ff.; Prov 6:34). Since Israel\u2019s relationship with God was often compared to a marriage this term is appropriate here. The term occurs elsewhere in Ezekiel in 8:3, 5; 16:38, 42; 23:25."}, {"pk": 2845284, "translation": "NET", "book": 26, "chapter": 5, "verse": 14, "text": "\u201cI will make you desolate and an object of scorn among the nations around you, in the sight of everyone who passes by."}, {"pk": 2845285, "translation": "NET", "book": 26, "chapter": 5, "verse": 15, "text": "You will be an object of scorn and taunting, a prime example of destruction among the nations around you when I execute judgments against you in anger and raging fury. I, the LORD, have spoken!", "comment": "tc This reading is supported by the versions and by the Dead Sea Scrolls (11QEzek). Most Masoretic Hebrew mss read \u201cit will be,\u201d but if the final he (\u05d4) is read as a mater lectionis, as it can be with the second masculine singular perfect, then they are in agreement. In either case the subject refers to Jerusalem.
tn The Hebrew word occurs only here in the OT. A related verb means \u201crevile, taunt\u201d (see Ps 44:16).
tn Heb \u201cdiscipline and devastation.\u201d These words are omitted in the Old Greek. The first term pictures Jerusalem as a recipient or example of divine discipline; the second depicts her as a desolate ruin (see Ezek 6:14).
tn Heb \u201cin anger and in fury and in rebukes of fury.\u201d The heaping up of synonyms emphasizes the degree of God\u2019s anger."}, {"pk": 2845286, "translation": "NET", "book": 26, "chapter": 5, "verse": 16, "text": "I will shoot against them deadly, destructive arrows of famine, which I will shoot to destroy you. I will prolong a famine on you and will remove the bread supply.", "comment": "tn The Hebrew word carries the basic idea of \u201cbad, displeasing, injurious,\u201d but when used of weapons has the nuance \u201cdeadly\u201d (see Ps 144:10).
tn Heb \u201cwhich are/were to destroy.\u201d
tn The language of this verse may have been influenced by Deut 32:23.
tn Or \u201cwhich were to destroy those whom I will send to destroy you\u201d (cf. NASB).
tn Heb, \u201cbreak the staff of bread.\u201d The bread supply is compared to a staff that one uses for support. See 4:16, as well as the covenant curse in Lev 26:26."}, {"pk": 2845287, "translation": "NET", "book": 26, "chapter": 5, "verse": 17, "text": "I will send famine and wild beasts against you and they will take your children from you. Plague and bloodshed will overwhelm you, and I will bring a sword against you. I, the LORD, have spoken!\u201d", "comment": "tn Heb \u201cwill bereave you.\u201d
tn Heb \u201cwill pass through you.\u201d This threat recalls the warning of Lev 26:22, 25 and Deut 32:24\u201325."}, {"pk": 2845288, "translation": "NET", "book": 26, "chapter": 6, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845289, "translation": "NET", "book": 26, "chapter": 6, "verse": 2, "text": "\u201cSon of man, turn toward the mountains of Israel and prophesy against them:", "comment": "tn Heb \u201cset your face against.\u201d The expression occurs at the beginning of Ezekiel\u2019s prophetic oracles in Ezek 13:17; 20:46; 21:2; 25:2; 28:21; 29:2; 35:2; 38:2.sn Based on comparison to a similar expression in Ugaritic, the phrase may imply that Ezekiel was to actually go to these locations to deliver his message."}, {"pk": 2845290, "translation": "NET", "book": 26, "chapter": 6, "verse": 3, "text": "Say, \u2018Mountains of Israel, Hear the word of the sovereign LORD! This is what the sovereign LORD says to the mountains and the hills, to the ravines and the valleys: I am bringing a sword against you, and I will destroy your high places.", "comment": "tn The phrase \u201cmountains of Israel\u201d occurs only in the book of Ezekiel (6:2, 3; 19:9; 33:28; 34:13, 14; 35:12; 36:1, 4, 8; 37:22; 38:8; 39:2, 4, 17). The expression refers to the whole land of Israel.sn The mountainous terrain of Israel would contrast with the exiles\u2019 habitat in the river valley of Babylonia.
tn The introductory formula \u201cHear the word of the sovereign Lord\u201d parallels a pronouncement delivered by the herald of a king (2 Kgs 18:28).
tn Heb \u201cLook I, I am bringing.\u201d The repetition of the pronoun draws attention to the speaker. The construction also indicates that the action is soon to come; the Lord is \u201cabout to bring a sword against\u201d them.
tn The Hebrew term refers to elevated platforms where pagan sacrifices were performed."}, {"pk": 2845291, "translation": "NET", "book": 26, "chapter": 6, "verse": 4, "text": "Your altars will be ruined and your incense altars will be broken. I will throw down your slain in front of your idols.", "comment": "tn Thirty-nine of the forty-eight biblical occurrences of this Hebrew word are found in the book of Ezekiel.sn This verse is probably based on Lev 26:30 in which God forecasts that he will destroy their high places, cut off their incense altars, and set their corpses by the corpses of their idols."}, {"pk": 2845292, "translation": "NET", "book": 26, "chapter": 6, "verse": 5, "text": "I will place the corpses of the people of Israel in front of their idols, and I will scatter your bones around your altars.", "comment": "tc This first sentence, which explains the meaning of the last sentence of the previous verse, does not appear in the LXX and may be an instance of a marginal explanatory note making its way into the text."}, {"pk": 2845293, "translation": "NET", "book": 26, "chapter": 6, "verse": 6, "text": "In all your dwellings, the cities will be laid waste and the high places ruined so that your altars will be laid waste and ruined, your idols will be shattered and demolished, your incense altars will be broken down, and your works wiped out.", "comment": "tn The Hebrew verb translated \u201cwiped out\u201d is used to describe the judgment of the Flood (Gen 6:7; 7:4, 23)."}, {"pk": 2845294, "translation": "NET", "book": 26, "chapter": 6, "verse": 7, "text": "The slain will fall among you and then you will know that I am the LORD.", "comment": "sn The phrase you will know that I am the Lord concludes over sixty oracles in the book of Ezekiel and indicates the ultimate goal of God\u2019s action. The phrase is often used in the book of Exodus as well (Exod 7:5; 14:4, 18). By Ezekiel\u2019s day the people had forgotten that the Lord (Yahweh) was their covenant God and had turned to other gods. They had to be reminded that Yahweh alone deserved to be worshiped because only he possessed the power to meet their needs. Through judgment and eventually deliverance, Israel would be reminded that Yahweh alone held their destiny in his hands."}, {"pk": 2845295, "translation": "NET", "book": 26, "chapter": 6, "verse": 8, "text": "\u201c\u2018But I will spare some of you. Some will escape the sword when you are scattered in foreign lands.", "comment": "tn Heb \u201cwhen you have fugitives from the sword among the nations, when you are scattered among the lands.\u201d"}, {"pk": 2845296, "translation": "NET", "book": 26, "chapter": 6, "verse": 9, "text": "Then your survivors will remember me among the nations where they are exiled. They will realize how I was crushed by their unfaithful heart which turned from me and by their eyes which lusted after their idols. They will loathe themselves because of the evil they have done and because of all their abominable practices.", "comment": "tn The words \u201cthey will realize\u201d are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb \u201cto remember\u201d or \u201cto take into account.\u201d
tn Heb \u201chow I was broken by their adulterous heart.\u201d The image of God being \u201cbroken\u201d is startling, but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel\u2019s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134.
tn Heb adds \u201cin their faces.\u201d"}, {"pk": 2845297, "translation": "NET", "book": 26, "chapter": 6, "verse": 10, "text": "They will know that I am the LORD; my threats to bring this catastrophe on them were not empty.\u2019", "comment": "tn Heb \u201cnot in vain did I speak to do to them this catastrophe.\u201d The wording of the last half of v. 10 parallels God\u2019s declaration after the sin of the golden calf (Exod 32:14)."}, {"pk": 2845298, "translation": "NET", "book": 26, "chapter": 6, "verse": 11, "text": "\u201c\u2018This is what the sovereign LORD says: Clap your hands, stamp your feet, and say, \u201cAh!\u201d because of all the evil, abominable practices of the house of Israel, for they will fall by the sword, famine, and pestilence.", "comment": "sn By the sword and by famine and by pestilence. A similar trilogy of punishments is mentioned in Lev 26:25\u201326. See also Jer 14:12; 21:9; 27:8, 13; 29:18)."}, {"pk": 2845299, "translation": "NET", "book": 26, "chapter": 6, "verse": 12, "text": "The one far away will die by pestilence, the one close by will fall by the sword, and whoever is left and has escaped these will die by famine. I will fully vent my rage against them.", "comment": "tn Heb \u201cthe one who is left, the one who is spared.\u201d"}, {"pk": 2845300, "translation": "NET", "book": 26, "chapter": 6, "verse": 13, "text": "Then you will know that I am the LORD \u2014 when their dead lie among their idols around their altars, on every high hill and all the mountaintops, under every green tree and every leafy oak, the places where they have offered fragrant incense to all their idols.", "comment": "sn By referring to every high hill\u2026all the mountaintops\u2026under every green tree and every leafy oak Ezekiel may be expanding on the phraseology of Deut 12:2 (see 1 Kgs 14:23; 2 Kgs 16:4; 17:10; Jer 2:20; 3:6, 13; 2 Chr 28:4)."}, {"pk": 2845301, "translation": "NET", "book": 26, "chapter": 6, "verse": 14, "text": "I will stretch out my hand against them and make the land a desolate waste from the wilderness to Riblah, in all the places where they live. Then they will know that I am the LORD!\u201d", "comment": "sn I will stretch out my hand against them is a common expression in the book of Ezekiel (14:9, 13; 16:27; 25:7; 35:3).
tc The Vulgate reads the name as \u201cRiblah,\u201d a city north of Damascus. The MT reads Diblah, a city otherwise unknown. The letters resh (\u05e8) and dalet (\u05d3) may have been confused in the Hebrew text. The town of Riblah was in the land of Hamath (2 Kgs 23:33) which represented the northern border of Israel (Ezek 47:14)."}, {"pk": 2845302, "translation": "NET", "book": 26, "chapter": 7, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845303, "translation": "NET", "book": 26, "chapter": 7, "verse": 2, "text": "\u201cYou, son of man \u2014 this is what the sovereign LORD says to the land of Israel: An end! The end is coming on the four corners of the land!", "comment": "tn Or \u201cearth.\u201d Elsewhere the expression \u201cfour corners of the earth\u201d figuratively refers to the whole earth (Isa 11:12)."}, {"pk": 2845304, "translation": "NET", "book": 26, "chapter": 7, "verse": 3, "text": "The end is now upon you, and I will release my anger against you; I will judge you according to your behavior, I will hold you accountable for all your abominable practices.", "comment": "tn Or \u201cpunish\u201d (cf. BDB 1047 s.v. \u05e9\u05c1\u05b8\u05e4\u05b7\u05d8 3.c).
tn Heb \u201cways.\u201d
tn Heb \u201cI will place on you.\u201d"}, {"pk": 2845305, "translation": "NET", "book": 26, "chapter": 7, "verse": 4, "text": "My eye will not pity you; I will not spare you. For I will hold you responsible for your behavior, and you will suffer the consequences of your abominable practices. Then you will know that I am the LORD!", "comment": "tn The meaning of the Hebrew term is primarily emotional: \u201cto pity,\u201d which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
tn The pronoun \u201cyou\u201d is not in the Hebrew text, but is implied.
tn \u201cI will set your behavior on your head.\u201d
tn Heb \u201cand your abominable practices will be among you.\u201d"}, {"pk": 2845306, "translation": "NET", "book": 26, "chapter": 7, "verse": 5, "text": "\u201cThis is what the sovereign LORD says: A disaster \u2014 a one-of-a-kind disaster \u2014 is coming!", "comment": "tn The Hebrew term often refers to moral evil (see Ezek 6:10; 14:22), but in many contexts it refers to calamity or disaster, sometimes as punishment for evil behavior.
tc So most Hebrew mss; many Hebrew mss read \u201cdisaster after disaster\u201d (cf. NAB, NCV, NRSV, NLT)."}, {"pk": 2845307, "translation": "NET", "book": 26, "chapter": 7, "verse": 6, "text": "An end comes \u2014 the end comes! It has awakened against you \u2014 the end is upon you! Look, it is coming!", "comment": "tc For this entire verse, the LXX has only \u201cthe end is come.\u201d tn In each of the three cases of the verb translated with forms of \u201cto come,\u201d the form may either be a participle (\u201ccomes/is coming\u201d) or a perfect (\u201chas come\u201d). Either form would indicate that the end is soon to arrive. This last form appears also to be feminine, although \u201cend\u201d is masculine. This shift may be looking ahead to the next verse, whose first noun (\u201cDoom\u201d) is feminine.
tc With different vowels the verb rendered \u201cit has awakened\u201d would be the noun \u201cthe end,\u201d as in \u201cthe end is upon you.\u201d The verb would represent a phonetic wordplay. The noun by virtue of repetition would continue to reinforce the idea of the end. Whether verb or noun, this is the only instance to occur with this preposition.
tn Or \u201chas come.\u201d
tn Or \u201chas come.\u201d"}, {"pk": 2845308, "translation": "NET", "book": 26, "chapter": 7, "verse": 7, "text": "Doom is coming upon you who live in the land! The time is coming, the day is near. There are sounds of tumult, not shouts of joy, on the mountains.", "comment": "sn The day refers to the day of the Lord, a concept which, beginning in Amos 5:18\u201320, became a common theme in the OT prophetic books. It refers to a time when the Lord intervenes in human affairs as warrior and judge.
tc The LXX reads \u201cneither tumult nor birth pains.\u201d The LXX varies at many points from the MT in this chapter. The context suggests that one or both of these would be present on a day of judgment, thus favoring the MT. Perhaps more significant is the absence of \u201cthe mountains\u201d in the LXX. If the \u05e8 (resh) in \u05d4\u05b8\u05e8\u05b4\u05d9\u05dd (harim, \u201cthe mountains\u201d not \u201con the mountains\u201d) were a \u05d3 (dalet), which is a common letter confusion, then it could be from the same root as the previous word, \u05d4\u05b5\u05d3 (hed), meaning \u201cthe day is near \u2013 with destruction, not joyful shouting.\u201d"}, {"pk": 2845309, "translation": "NET", "book": 26, "chapter": 7, "verse": 8, "text": "Soon now I will pour out my rage on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices.", "comment": "tn The expression \u201cto pour out rage\u201d also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18."}, {"pk": 2845310, "translation": "NET", "book": 26, "chapter": 7, "verse": 9, "text": "My eye will not pity you; I will not spare you. For your behavior I will hold you accountable, and you will suffer the consequences of your abominable practices. Then you will know that it is I, the LORD, who is striking you.", "comment": "tn The meaning of the Hebrew term is primarily emotional: \u201cto pity,\u201d which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
tn The MT lacks \u201cyou.\u201d It has been added for clarification.
tn Heb \u201cAccording to your behavior I will place on you.\u201d"}, {"pk": 2845311, "translation": "NET", "book": 26, "chapter": 7, "verse": 10, "text": "\u201cLook, the day! Look, it is coming! Doom has gone out! The staff has budded, pride has blossomed!"}, {"pk": 2845312, "translation": "NET", "book": 26, "chapter": 7, "verse": 11, "text": "Violence has grown into a staff that supports wickedness. Not one of them will be left \u2014 not from their crowd, not from their wealth, not from their prominence.", "comment": "tn The Hebrew word occurs only here in the OT.
tn Heb \u201cthe violence.\u201d
tc The LXX reads \u201che will crush the wicked rod without confusion or haste.\u201dtn The verb has been supplied for the Hebrew text to clarify the sense."}, {"pk": 2845313, "translation": "NET", "book": 26, "chapter": 7, "verse": 12, "text": "The time has come; the day has struck! The customer should not rejoice, nor the seller mourn; for divine wrath comes against their whole crowd.", "comment": "tn Heb \u201cwrath.\u201d Context clarifies that God\u2019s wrath is in view."}, {"pk": 2845314, "translation": "NET", "book": 26, "chapter": 7, "verse": 13, "text": "The customer will no longer pay the seller while both parties are alive, for the vision against their whole crowd will not be revoked. Each person, for his iniquity, will fail to preserve his life.", "comment": "tc The translation follows the LXX for the first line of the verse, although the LXX has lost the second line due to homoioteleuton (similar endings of the clauses). The MT reads \u201cThe seller will not return to the sale.\u201d This Hebrew reading has been construed as a reference to land redemption, the temporary sale of the use of property, with property rights returned to the seller in the year of Jubilee. But the context has no other indicator that land redemption is in view. If correct, the LXX evidence suggests that one of the cases of \u201cthe customer\u201d has been replaced by \u201cthe seller\u201d in the MT, perhaps due to hoimoioarcton (similar beginnings of the words).
tn The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself.
tn Or \u201cin their punishment.\u201d The phrase \u201cin/for [a person\u2019s] iniquity\u201d occurs fourteen times in Ezekiel: here and in v. 16; 3:18, 19; 4:17; 18:17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for \u201ciniquity\u201d may also mean the \u201cpunishment for iniquity.\u201d"}, {"pk": 2845315, "translation": "NET", "book": 26, "chapter": 7, "verse": 14, "text": "\u201cThey have blown the trumpet and everyone is ready, but no one goes to battle, because my anger is against their whole crowd.", "comment": "tn The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself."}, {"pk": 2845316, "translation": "NET", "book": 26, "chapter": 7, "verse": 15, "text": "The sword is outside; pestilence and famine are inside the house. Whoever is in the open field will die by the sword, and famine and pestilence will consume everyone in the city."}, {"pk": 2845317, "translation": "NET", "book": 26, "chapter": 7, "verse": 16, "text": "Their survivors will escape to the mountains and become like doves of the valleys; all of them will moan \u2014 each one for his iniquity."}, {"pk": 2845318, "translation": "NET", "book": 26, "chapter": 7, "verse": 17, "text": "All of their hands will hang limp; their knees will be wet with urine.", "comment": "tn Heb \u201ctheir knees will run with water.\u201d The expression probably refers to urination caused by fright, which is how the LXX renders the phrase. More colloquial English would simply be \u201cthey will wet their pants,\u201d but as D. I. Block (Ezekiel [NICOT], 1:261, n. 98) notes, the men likely wore skirts which were short enough to expose urine on the knees."}, {"pk": 2845319, "translation": "NET", "book": 26, "chapter": 7, "verse": 18, "text": "They will wear sackcloth, terror will cover them; shame will be on all their faces, and all of their heads will be shaved bald.", "comment": "tn Heb \u201cbaldness will be on their heads.\u201d"}, {"pk": 2845320, "translation": "NET", "book": 26, "chapter": 7, "verse": 19, "text": "They will discard their silver in the streets, and their gold will be treated like filth. Their silver and gold will not be able to deliver them on the day of the LORD\u2019s fury. They will not satisfy their hunger or fill their stomachs because their wealth was the obstacle leading to their iniquity.", "comment": "tn Heb \u201cit.\u201d Apparently the subject is the silver and gold mentioned earlier (see L. C. Allen, Ezekiel [WBC], 1:102).
sn Compare Zeph 1:18.
tn The Hebrew term can refer to menstrual impurity. The term also occurs at the end of v. 20.
tn The \u201cstumbling block of their iniquity\u201d is a unique phrase of the prophet Ezekiel (Ezek 14:3, 4, 7; 18:30; 44:12)."}, {"pk": 2845321, "translation": "NET", "book": 26, "chapter": 7, "verse": 20, "text": "They rendered the beauty of his ornaments into pride, and with it they made their abominable images \u2014 their detestable idols. Therefore I will render it filthy to them.", "comment": "tc The MT reads \u201che set up the beauty of his ornament as pride.\u201d The verb may be repointed as plural without changing the consonantal text. The Syriac reads \u201ctheir ornaments\u201d (plural), implying \u05e2\u05b6\u05d3\u05b0\u05d9\u05b8\u05dd (\u2019edyam) rather than \u05e2\u05b6\u05d3\u05b0\u05d9\u05d5\u05b9 (\u2019edyo) and meaning \u201cthey were proud of their beautiful ornaments.\u201d This understands \u201cornaments\u201d in the common sense of women\u2019s jewelry, which then were used to make idols. The singular suffix \u201chis ornaments\u201d would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265."}, {"pk": 2845322, "translation": "NET", "book": 26, "chapter": 7, "verse": 21, "text": "I will give it to foreigners as loot, to the world\u2019s wicked ones as plunder, and they will desecrate it."}, {"pk": 2845323, "translation": "NET", "book": 26, "chapter": 7, "verse": 22, "text": "I will turn my face away from them and they will desecrate my treasured place. Vandals will enter it and desecrate it.", "comment": "sn My treasured place probably refers to the temple (however, cf. NLT \u201cmy treasured land\u201d).
sn Since the pronouns \u201cit\u201d are both feminine, they do not refer to the masculine \u201cmy treasured place\u201d; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew."}, {"pk": 2845324, "translation": "NET", "book": 26, "chapter": 7, "verse": 23, "text": "(Make the chain, because the land is full of murder and the city is full of violence.)", "comment": "tn Heb \u201cjudgment for blood,\u201d i.e., indictment or accountability for bloodshed. The word for \u201cjudgment\u201d does not appear in the similar phrase in 9:9.
tc The Hebrew word \u201cthe chain\u201d occurs only here in the OT. The reading of the LXX (\u201cand they will make carnage\u201d) seems to imply a Hebrew text of \u05b7\u05d4\u05d1\u05bc\u05b7\u05ea\u05bc\u05d5\u05b9\u05e7 (habbattoq, \u201cdisorder, slaughter\u201d) instead of \u05d4\u05b8\u05e8\u05b7\u05ea\u05bc\u05d5\u05b9\u05e7 (haratoq, \u201cthe chain\u201d). The LXX is also translating the verb as a third person plural future and taking this as the end of the preceding verse. As M. Greenberg (Ezekiel [AB], 1:154) notes, this may refer to a chain for a train of exiles but \u201cthe context does not speak of exile but of the city\u2019s fall. The versions guess desperately and we can do little better.\u201d"}, {"pk": 2845325, "translation": "NET", "book": 26, "chapter": 7, "verse": 24, "text": "I will bring the most wicked of the nations and they will take possession of their houses. I will put an end to the arrogance of the strong, and their sanctuaries will be desecrated.", "comment": "sn Or \u201ctheir holy places\u201d (KJV, ASV, NASB, NCV, NRSV)."}, {"pk": 2845326, "translation": "NET", "book": 26, "chapter": 7, "verse": 25, "text": "Terror is coming! They will seek peace, but find none.", "comment": "tn The Hebrew word occurs only here in the OT. It is interpreted based on a Syriac cognate meaning \u201cto bristle or stiffen (in terror).\u201d"}, {"pk": 2845327, "translation": "NET", "book": 26, "chapter": 7, "verse": 26, "text": "Disaster after disaster will come, and one rumor after another. They will seek a vision from a prophet; priestly instruction will disappear, along with counsel from the elders."}, {"pk": 2845328, "translation": "NET", "book": 26, "chapter": 7, "verse": 27, "text": "The king will mourn and the prince will be clothed with shuddering; the hands of the people of the land will tremble. Based on their behavior I will deal with them, and by their standard of justice I will judge them. Then they will know that I am the LORD!\u201d", "comment": "tn Heb \u201cand by their judgments.\u201d"}, {"pk": 2845329, "translation": "NET", "book": 26, "chapter": 8, "verse": 1, "text": "In the sixth year, in the sixth month, on the fifth of the month, as I was sitting in my house with the elders of Judah sitting in front of me, the hand of the sovereign LORD seized me.", "comment": "tn Or \u201cpower.\u201d sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God\u2019s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
tc The LXX reads \u201cIn the sixth year, in the fifth month, on the fifth of the month.\u201d sn In the sixth year, in the sixth month, on the fifth of the month would be September 17, 592 b.c., about fourteen months after the initial vision.
tn Heb \u201cfell upon me there,\u201d that is, God\u2019s influence came over him."}, {"pk": 2845330, "translation": "NET", "book": 26, "chapter": 8, "verse": 2, "text": "As I watched, I noticed a form that appeared to be a man. From his waist downward was something like fire, and from his waist upward something like a brightness, like an amber glow.", "comment": "tc The LXX omits \u201clike a brightness.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).
tc The MT reads \u201cfire\u201d rather than \u201cman,\u201d the reading of the LXX. The nouns are very similar in Hebrew.
tc The MT reads \u201cwhat appeared to be his waist and downwards was fire.\u201d The LXX omits \u201cwhat appeared to be,\u201d reading \u201cfrom his waist to below was fire.\u201d Suggesting that \u201clike what appeared to be\u201d belongs before \u201cfire,\u201d D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line as followed in the translation here.
tn See Ezek 1:4."}, {"pk": 2845331, "translation": "NET", "book": 26, "chapter": 8, "verse": 3, "text": "He stretched out the form of a hand and grabbed me by a lock of hair on my head. Then a wind lifted me up between the earth and sky and brought me to Jerusalem by means of divine visions, to the door of the inner gate which faces north where the statue which provokes to jealousy was located.", "comment": "tn Or \u201cspirit.\u201d See note on \u201cwind\u201d in 2:2.
tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).
tn Or \u201cimage.\u201d
map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2845332, "translation": "NET", "book": 26, "chapter": 8, "verse": 4, "text": "Then I perceived that the glory of the God of Israel was there, as in the vision I had seen earlier in the valley."}, {"pk": 2845333, "translation": "NET", "book": 26, "chapter": 8, "verse": 5, "text": "He said to me, \u201cSon of man, look up toward the north.\u201d So I looked up toward the north, and I noticed to the north of the altar gate was this statue of jealousy at the entrance.", "comment": "tn Heb \u201clift your eyes (to) the way of.\u201d"}, {"pk": 2845334, "translation": "NET", "book": 26, "chapter": 8, "verse": 6, "text": "He said to me, \u201cSon of man, do you see what they are doing \u2014 the great abominations that the people of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!\u201d", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2845335, "translation": "NET", "book": 26, "chapter": 8, "verse": 7, "text": "He brought me to the entrance of the court, and as I watched, I noticed a hole in the wall."}, {"pk": 2845336, "translation": "NET", "book": 26, "chapter": 8, "verse": 8, "text": "He said to me, \u201cSon of man, dig into the wall.\u201d So I dug into the wall and discovered a doorway."}, {"pk": 2845337, "translation": "NET", "book": 26, "chapter": 8, "verse": 9, "text": "He said to me, \u201cGo in and see the evil abominations they are practicing here.\u201d"}, {"pk": 2845338, "translation": "NET", "book": 26, "chapter": 8, "verse": 10, "text": "So I went in and looked. I noticed every figure of creeping thing and beast \u2014 detestable images \u2014 and every idol of the house of Israel, engraved on the wall all around.", "comment": "tn Or \u201cpattern.\u201d
sn These engravings were prohibited in the Mosaic law (Deut 4:16\u201318).
tn Heb \u201cdetestable.\u201d The word is often used to describe the figures of foreign gods."}, {"pk": 2845339, "translation": "NET", "book": 26, "chapter": 8, "verse": 11, "text": "Seventy men from the elders of the house of Israel (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant vapors from a cloud of incense were swirling upward.", "comment": "tn The Hebrew word occurs only here in the OT.
sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9)."}, {"pk": 2845340, "translation": "NET", "book": 26, "chapter": 8, "verse": 12, "text": "He said to me, \u201cDo you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? For they think, \u2018The LORD does not see us! The LORD has abandoned the land!\u2019\u201d", "comment": "tn Heb \u201cthe room of his images.\u201d The adjective \u201cidolatrous\u201d has been supplied in the translation for clarity.sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1)."}, {"pk": 2845341, "translation": "NET", "book": 26, "chapter": 8, "verse": 13, "text": "He said to me, \u201cYou will see them practicing even greater abominations!\u201d"}, {"pk": 2845342, "translation": "NET", "book": 26, "chapter": 8, "verse": 14, "text": "Then he brought me to the entrance of the north gate of the LORD\u2019s house. I noticed women sitting there weeping for Tammuz.", "comment": "tn Given the context this could be understood as a shock, e.g., idiomatically \u201cGood grief! I saw\u2026.\u201d
sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries."}, {"pk": 2845343, "translation": "NET", "book": 26, "chapter": 8, "verse": 15, "text": "He said to me, \u201cDo you see this, son of man? You will see even greater abominations than these!\u201d"}, {"pk": 2845344, "translation": "NET", "book": 26, "chapter": 8, "verse": 16, "text": "Then he brought me to the inner court of the LORD\u2019s house. Right there at the entrance to the LORD\u2019s temple, between the porch and the altar, were about twenty-five men with their backs to the LORD\u2019s temple, facing east \u2014 they were worshiping the sun toward the east!", "comment": "tn Or \u201cthe sun god.\u201d sn The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).
tc The LXX reads \u201ctwenty\u201d instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash. tn Or \u201cexactly twenty-five.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something.
sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).
sn The temple faced east."}, {"pk": 2845345, "translation": "NET", "book": 26, "chapter": 8, "verse": 17, "text": "He said to me, \u201cDo you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose!", "comment": "tn It is not clear what the practice of \u201cholding a branch to the nose\u201d indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as \u201cBehold, they are like mockers.\u201d"}, {"pk": 2845346, "translation": "NET", "book": 26, "chapter": 8, "verse": 18, "text": "Therefore I will act with fury! My eye will not pity them nor will I spare them. When they have shouted in my ears, I will not listen to them.\u201d", "comment": "tn The meaning of the Hebrew term is primarily emotional: \u201cto pity,\u201d which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment."}, {"pk": 2845347, "translation": "NET", "book": 26, "chapter": 9, "verse": 1, "text": "Then he shouted in my ears, \u201cApproach, you who are to visit destruction on the city, each with his destructive weapon in his hand!\u201d", "comment": "tc Heb \u201cthey approached.\u201d Reading the imperative assumes the same consonantal text but different vowels."}, {"pk": 2845348, "translation": "NET", "book": 26, "chapter": 9, "verse": 2, "text": "Next, I noticed six men coming from the direction of the upper gate which faces north, each with his war club in his hand. Among them was a man dressed in linen with a writing kit at his side. They came and stood beside the bronze altar.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb.
tn Or \u201ca scribe\u2019s inkhorn.\u201d The Hebrew term occurs in the OT only in Ezek 9 and is believed to be an Egyptian loanword.
sn The upper gate was built by Jotham (2 Kgs 15:35).
sn The six men plus the scribe would equal seven, which was believed by the Babylonians to be the number of planetary deities."}, {"pk": 2845349, "translation": "NET", "book": 26, "chapter": 9, "verse": 3, "text": "Then the glory of the God of Israel went up from the cherub where it had rested to the threshold of the temple. He called to the man dressed in linen who had the writing kit at his side.", "comment": "tn Heb \u201chouse.\u201d"}, {"pk": 2845350, "translation": "NET", "book": 26, "chapter": 9, "verse": 4, "text": "The LORD said to him, \u201cGo through the city of Jerusalem and put a mark on the foreheads of the people who moan and groan over all the abominations practiced in it.\u201d", "comment": "tn Heb \u201cthrough the midst of the city, through the midst of Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The word translated \u201cmark\u201d is in Hebrew the letter \u05ea (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.sn For a similar concept in the Bible, see Rev 7:2\u20134; 13:16; 14:9, 11; 20:4; 22:4."}, {"pk": 2845351, "translation": "NET", "book": 26, "chapter": 9, "verse": 5, "text": "While I listened, he said to the others, \u201cGo through the city after him and strike people down; do no let your eye pity nor spare anyone!", "comment": "tn Heb \u201cto these he said in my ears.\u201d
tn The meaning of the Hebrew term is primarily emotional: \u201cto pity,\u201d which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment."}, {"pk": 2845352, "translation": "NET", "book": 26, "chapter": 9, "verse": 6, "text": "Old men, young men, young women, little children, and women \u2014 wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!\u201d So they began with the elders who were at the front of the temple."}, {"pk": 2845353, "translation": "NET", "book": 26, "chapter": 9, "verse": 7, "text": "He said to them, \u201cDefile the temple and fill the courtyards with corpses. Go!\u201d So they went out and struck people down throughout the city."}, {"pk": 2845354, "translation": "NET", "book": 26, "chapter": 9, "verse": 8, "text": "While they were striking them down, I was left alone, and I threw myself face down and cried out, \u201cAh, sovereign LORD! Will you destroy the entire remnant of Israel when you pour out your fury on Jerusalem?\u201d"}, {"pk": 2845355, "translation": "NET", "book": 26, "chapter": 9, "verse": 9, "text": "He said to me, \u201cThe sin of the house of Israel and Judah is extremely great; the land is full of murder, and the city is full of corruption, for they say, \u2018The LORD has abandoned the land, and the LORD does not see!\u2019", "comment": "tn Or \u201clawlessness\u201d (NAB); \u201cperversity\u201d (NRSV). The Hebrew word occurs only here in the OT, and its meaning is uncertain. The similar phrase in 7:23 has a common word for \u201cviolence.\u201d
sn The saying is virtually identical to that of the elders in Ezek 8:12."}, {"pk": 2845356, "translation": "NET", "book": 26, "chapter": 9, "verse": 10, "text": "But as for me, my eye will not pity them nor will I spare them; I hereby repay them for what they have done.\u201d", "comment": "tn Heb \u201ctheir way on their head I have placed.\u201d The same expression occurs in 1 Kgs 8:32; Ezek 11:21; 16:43; 22:31.
tn The meaning of the Hebrew term is primarily emotional: \u201cto pity,\u201d which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment."}, {"pk": 2845357, "translation": "NET", "book": 26, "chapter": 9, "verse": 11, "text": "Next I noticed the man dressed in linen with the writing kit at his side bringing back word: \u201cI have done just as you commanded me.\u201d"}, {"pk": 2845358, "translation": "NET", "book": 26, "chapter": 10, "verse": 1, "text": "As I watched, I saw on the platform above the top of the cherubim something like a sapphire, resembling the shape of a throne, appearing above them.", "comment": "tn Or \u201clike a dome.\u201d See 1:22\u201326.
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2845359, "translation": "NET", "book": 26, "chapter": 10, "verse": 2, "text": "The LORD said to the man dressed in linen, \u201cGo between the wheelwork underneath the cherubim. Fill your hands with burning coals from among the cherubim and scatter them over the city.\u201d He went as I watched.", "comment": "tc The LXX, Syriac, Vulgate, and Targum mss read plural \u201ccherubim\u201d while the MT is singular here, \u201ccherub.\u201d The plural ending was probably omitted in copying the MT due to the similar beginning of the next word.
tn Heb \u201cand he\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn The Hebrew term often refers to chariot wheels (Isa 28:28; Ezek 23:24; 26:10)."}, {"pk": 2845360, "translation": "NET", "book": 26, "chapter": 10, "verse": 3, "text": "(The cherubim were standing on the south side of the temple when the man went in, and a cloud filled the inner court.)", "comment": "tn Heb \u201cright side.\u201d"}, {"pk": 2845361, "translation": "NET", "book": 26, "chapter": 10, "verse": 4, "text": "Then the glory of the LORD arose from the cherub and moved to the threshold of the temple. The temple was filled with the cloud while the court was filled with the brightness of the LORD\u2019s glory."}, {"pk": 2845362, "translation": "NET", "book": 26, "chapter": 10, "verse": 5, "text": "The sound of the wings of the cherubim could be heard from the outer court, like the sound of the sovereign God when he speaks.", "comment": "tn The name (\u201cEl Shaddai\u201d) has often been translated \u201cGod Almighty,\u201d primarily because Jerome translated it omnipotens (\u201call powerful\u201d) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, \u201cThe Names Shaddai and Abram,\u201d JBL 54 (1935): 173-210; R. Gordis, \u201cThe Biblical Root sdy-sd,\u201d JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72."}, {"pk": 2845363, "translation": "NET", "book": 26, "chapter": 10, "verse": 6, "text": "When the LORD commanded the man dressed in linen, \u201cTake fire from within the wheelwork, from among the cherubim,\u201d the man went in and stood by one of the wheels.", "comment": "tn Heb \u201cthe wheel.\u201d
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (the man dressed in linen) has been specified in the translation for clarity."}, {"pk": 2845364, "translation": "NET", "book": 26, "chapter": 10, "verse": 7, "text": "Then one of the cherubim stretched out his hand toward the fire which was among the cherubim. He took some and put it into the hands of the man dressed in linen, who took it and left.", "comment": "tn The Hebrew text adds, \u201cfrom among the cherubim.\u201d
tn Heb \u201cthe cherub.\u201d"}, {"pk": 2845365, "translation": "NET", "book": 26, "chapter": 10, "verse": 8, "text": "(The cherubim appeared to have the form of human hands under their wings.)", "comment": "tn The Hebrew term is normally used as an architectural term in describing the plan or pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11)."}, {"pk": 2845366, "translation": "NET", "book": 26, "chapter": 10, "verse": 9, "text": "As I watched, I noticed four wheels by the cherubim, one wheel beside each cherub; the wheels gleamed like jasper.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb.
tn The MT repeats this phrase, a clear case of dittography.
tn Heb \u201cTarshish stone.\u201d The meaning is uncertain. The term has also been translated \u201ctopaz\u201d (NEB), \u201cberyl\u201d (KJV, NASB, NRSV), and \u201cchrysolite\u201d (RSV, NIV)."}, {"pk": 2845367, "translation": "NET", "book": 26, "chapter": 10, "verse": 10, "text": "As for their appearance, all four of them looked the same, something like a wheel within a wheel.", "comment": "tn Or \u201clike a wheel at right angles to another wheel.\u201d Some envision concentric wheels here, while others propose \u201ca globe-like structure in which two wheels stand at right angles\u201d (L. C. Allen, Ezekiel [WBC], 1:33-34). See also 1:16."}, {"pk": 2845368, "translation": "NET", "book": 26, "chapter": 10, "verse": 11, "text": "When they moved, they would go in any of the four directions they faced without turning as they moved; in the direction the head would turn they would follow without turning as they moved,", "comment": "sn That is, the cherubim.
tn Many interpreters assume that the human face of each cherub was the one that looked forward."}, {"pk": 2845369, "translation": "NET", "book": 26, "chapter": 10, "verse": 12, "text": "along with their entire bodies, their backs, their hands, and their wings. The wheels of the four of them were full of eyes all around.", "comment": "tc The phrase \u201calong with their entire bodies\u201d is absent from the LXX and may be a gloss explaining the following words."}, {"pk": 2845370, "translation": "NET", "book": 26, "chapter": 10, "verse": 13, "text": "As for their wheels, they were called \u201cthe wheelwork\u201d as I listened.", "comment": "tn Or \u201cthe whirling wheels.\u201d"}, {"pk": 2845371, "translation": "NET", "book": 26, "chapter": 10, "verse": 14, "text": "Each of the cherubim had four faces: The first was the face of a cherub, the second that of a man, the third that of a lion, and the fourth that of an eagle.", "comment": "tn Heb \u201ceach one\u201d; the referent (the cherubim) has been specified in the translation for clarity.
sn The living creature described here is thus slightly different from the one described in Ezek 1:10, where a bull\u2019s face appeared instead of a cherub\u2019s. Note that some English versions harmonize the two descriptions and read the same here as in 1:10 (cf. NAB, NLT \u201can ox\u201d; TEV, CEV \u201ca bull\u201d). This may be justified based on v. 22, which states the creatures\u2019 appearance was the same."}, {"pk": 2845372, "translation": "NET", "book": 26, "chapter": 10, "verse": 15, "text": "The cherubim rose up; these were the living beings I saw at the Kebar River.", "comment": "tn Heb \u201cit was the living creature.\u201d"}, {"pk": 2845373, "translation": "NET", "book": 26, "chapter": 10, "verse": 16, "text": "When the cherubim moved, the wheels moved beside them; when the cherubim spread their wings to rise from the ground, the wheels did not move from their side.", "comment": "tn Heb \u201clifted.\u201d"}, {"pk": 2845374, "translation": "NET", "book": 26, "chapter": 10, "verse": 17, "text": "When the cherubim stood still, the wheels stood still, and when they rose up, the wheels rose up with them, for the spirit of the living beings was in the wheels.", "comment": "tn Heb \u201cliving creature.\u201d
tn Heb \u201cthey\u201d; the referent (the cherubim) has been specified in the translation for clarity.
tn Heb \u201cthey\u201d; the referent (the wheels) has been specified in the translation for clarity.
tn Heb \u201cthey\u201d; the referent (the wheels) has been specified in the translation for clarity.
tn Or \u201cwind.\u201d
tn Heb \u201cthem\u201d; the referent (the wheels) has been specified in the translation for clarity."}, {"pk": 2845375, "translation": "NET", "book": 26, "chapter": 10, "verse": 18, "text": "Then the glory of the LORD moved away from the threshold of the temple and stopped above the cherubim."}, {"pk": 2845376, "translation": "NET", "book": 26, "chapter": 10, "verse": 19, "text": "The cherubim spread their wings, and they rose up from the earth while I watched (when they went the wheels went alongside them). They stopped at the entrance to the east gate of the LORD\u2019s temple as the glory of the God of Israel hovered above them.", "comment": "tn Or \u201cthe ground\u201d (NIV, NCV).
tn Heb \u201clifted.\u201d"}, {"pk": 2845377, "translation": "NET", "book": 26, "chapter": 10, "verse": 20, "text": "These were the living creatures which I saw at the Kebar River underneath the God of Israel; I knew that they were cherubim.", "comment": "tn Heb \u201cThat was the living creature.\u201d"}, {"pk": 2845378, "translation": "NET", "book": 26, "chapter": 10, "verse": 21, "text": "Each had four faces; each had four wings and the form of human hands under the wings."}, {"pk": 2845379, "translation": "NET", "book": 26, "chapter": 10, "verse": 22, "text": "As for the form of their faces, they were the faces whose appearance I had seen at the Kebar River. Each one moved straight ahead."}, {"pk": 2845380, "translation": "NET", "book": 26, "chapter": 11, "verse": 1, "text": "A wind lifted me up and brought me to the east gate of the Lord\u2019s temple that faces the east. There, at the entrance of the gate, I noticed twenty-five men. Among them I saw Jaazaniah son of Azzur and Pelatiah son of Benaiah, officials of the people.", "comment": "tn Or \u201cspirit.\u201d See note on \u201cwind\u201d in 2:2.
sn The phrase officials of the people occurs in Neh 11:1; 1 Chr 21:2; 2 Chr 24:23."}, {"pk": 2845381, "translation": "NET", "book": 26, "chapter": 11, "verse": 2, "text": "The LORD said to me, \u201cSon of man, these are the men who plot evil and give wicked advice in this city.", "comment": "tn Heb \u201cand he\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2845382, "translation": "NET", "book": 26, "chapter": 11, "verse": 3, "text": "They say, \u2018The time is not near to build houses; the city is a cooking pot and we are the meat in it.\u2019", "comment": "sn Jerusalem is also compared to a pot in Ezek 24:3\u20138. The siege of the city is pictured as heating up the pot.
tn The Hebrew verb may mean \u201cthink\u201d in this context. This content of what they say (or think) represents their point of view.
sn The expression build houses may mean \u201cestablish families\u201d (Deut 25:9; Ruth 4:11; Prov 24:27).
tn Heb \u201cshe\u201d or \u201cit\u201d; the feminine pronoun refers here to Jerusalem."}, {"pk": 2845383, "translation": "NET", "book": 26, "chapter": 11, "verse": 4, "text": "Therefore, prophesy against them! Prophesy, son of man!\u201d"}, {"pk": 2845384, "translation": "NET", "book": 26, "chapter": 11, "verse": 5, "text": "Then the Spirit of the LORD came upon me and said to me, \u201cSay: This is what the LORD says: \u2018This is what you are thinking, O house of Israel; I know what goes through your minds.", "comment": "tn Heb \u201cfell.\u201d
tn Heb \u201cI know the steps of your spirits.\u201d
tn The Hebrew verb commonly means \u201cto say,\u201d but may also mean \u201cto think\u201d (see also v. 3)."}, {"pk": 2845385, "translation": "NET", "book": 26, "chapter": 11, "verse": 6, "text": "You have killed many people in this city; you have filled its streets with corpses.\u2019"}, {"pk": 2845386, "translation": "NET", "book": 26, "chapter": 11, "verse": 7, "text": "Therefore, this is what the sovereign LORD says: \u2018The corpses you have dumped in the midst of the city are the meat, and this city is the cooking pot, but I will take you out of it.", "comment": "tn Heb \u201cin its midst.\u201d
tn Heb \u201cplaced.\u201d
tc Many of the versions read \u201cI will bring you out\u201d (active) rather than \u201che brought out\u201d (the reading of MT).
tn Heb \u201cshe/it.\u201d See v. 3."}, {"pk": 2845387, "translation": "NET", "book": 26, "chapter": 11, "verse": 8, "text": "You fear the sword, so the sword I will bring against you,\u2019 declares the sovereign LORD."}, {"pk": 2845388, "translation": "NET", "book": 26, "chapter": 11, "verse": 9, "text": "\u2018But I will take you out of the city. And I will hand you over to foreigners. I will execute judgments on you.", "comment": "tn Heb \u201cits midst.\u201d"}, {"pk": 2845389, "translation": "NET", "book": 26, "chapter": 11, "verse": 10, "text": "You will die by the sword; I will judge you at the border of Israel. Then you will know that I am the LORD."}, {"pk": 2845390, "translation": "NET", "book": 26, "chapter": 11, "verse": 11, "text": "This city will not be a cooking pot for you, and you will not be meat within it; I will judge you at the border of Israel.", "comment": "tn The Hebrew text does not have the negative particle, but it is implied. The negative particle in the previous line does double duty here."}, {"pk": 2845391, "translation": "NET", "book": 26, "chapter": 11, "verse": 12, "text": "Then you will know that I am the LORD, whose statutes you have not followed and whose regulations you have not carried out. Instead you have behaved according to the regulations of the nations around you!\u2019\u201d"}, {"pk": 2845392, "translation": "NET", "book": 26, "chapter": 11, "verse": 13, "text": "Now, while I was prophesying, Pelatiah son of Benaiah died. Then I threw myself face down and cried out with a loud voice, \u201cAlas, sovereign LORD! You are completely wiping out the remnant of Israel!\u201d", "comment": "tc The LXX reads this statement as a question. Compare this to the question in 9:8. It is possible that the interrogative particle has been omitted by haplography. However, an exclamatory statement as in the MT also makes sense and the LXX may have simply tried to harmonize this passage with 9:8."}, {"pk": 2845393, "translation": "NET", "book": 26, "chapter": 11, "verse": 14, "text": "Then the word of the LORD came to me:"}, {"pk": 2845394, "translation": "NET", "book": 26, "chapter": 11, "verse": 15, "text": "\u201cSon of man, your brothers, your relatives, and the whole house of Israel, all of them are those to whom the inhabitants of Jerusalem have said, \u2018They have gone far away from the LORD; to us this land has been given as a possession.\u2019", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The MT reads \u201cyour brothers, your brothers\u201d either for empahsis (D. I. Block, Ezekiel [NICOT], 1:341, n. 1; 346) or as a result of dittography.
tc The MT reads \u05d2\u05b0\u05d0\u05bb\u05dc\u05bc\u05b8\u05ea\u05b6\u05da\u05b8 (g\u00ff\u2019ullatekha, \u201cyour redemption-men\u201d), referring to the relatives responsible for deliverance in times of hardship (see Lev 25:25\u201355). The LXX and Syriac read \u201cyour fellow exiles,\u201d assuming an underlying Hebrew text of \u05d2\u05b8\u05dc\u05d5\u05bc\u05ea\u05b6\u05da\u05b8 (galutekha) or having read the \u05d0 (aleph) as an internal mater lectionis for holem.
tc The MT has an imperative form (\u201cgo far!\u201d), but it may be read with different vowels as a perfect verb (\u201cthey have gone far\u201d)."}, {"pk": 2845395, "translation": "NET", "book": 26, "chapter": 11, "verse": 16, "text": "\u201cTherefore say: \u2018This is what the sovereign LORD says: Although I have removed them far away among the nations and have dispersed them among the countries, I have been a little sanctuary for them among the lands where they have gone.\u2019", "comment": "tn Or \u201chave been partially a sanctuary\u201d; others take this as temporal (cf. NASB, NIV, NRSV \u201ca little while\u201d)."}, {"pk": 2845396, "translation": "NET", "book": 26, "chapter": 11, "verse": 17, "text": "\u201cTherefore say: \u2018This is what the sovereign LORD says: When I regather you from the peoples and assemble you from the lands where you have been dispersed, I will give you back the country of Israel.\u2019"}, {"pk": 2845397, "translation": "NET", "book": 26, "chapter": 11, "verse": 18, "text": "\u201cWhen they return to it, they will remove from it all its detestable things and all its abominations."}, {"pk": 2845398, "translation": "NET", "book": 26, "chapter": 11, "verse": 19, "text": "I will give them one heart and I will put a new spirit within them; I will remove the hearts of stone from their bodies and I will give them tender hearts,", "comment": "tc The MT reads \u201cyou\u201d; many Hebrew mss along with the LXX and other ancient versions read \u201cwithin them.\u201d
tn Heb \u201ctheir flesh.\u201d
tn Heb \u201cheart of flesh.\u201d"}, {"pk": 2845399, "translation": "NET", "book": 26, "chapter": 11, "verse": 20, "text": "so that they may follow my statutes and observe my regulations and carry them out. Then they will be my people, and I will be their God.", "comment": "sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45)."}, {"pk": 2845400, "translation": "NET", "book": 26, "chapter": 11, "verse": 21, "text": "But those whose hearts are devoted to detestable things and abominations, I hereby repay them for what they have done, says the sovereign LORD.\u201d", "comment": "tn Heb \u201ctheir way on their head I have placed.\u201d"}, {"pk": 2845401, "translation": "NET", "book": 26, "chapter": 11, "verse": 22, "text": "Then the cherubim spread their wings with their wheels alongside them while the glory of the God of Israel hovered above them.", "comment": "tn Heb \u201clifted.\u201d"}, {"pk": 2845402, "translation": "NET", "book": 26, "chapter": 11, "verse": 23, "text": "The glory of the LORD rose up from within the city and stopped over the mountain east of it.", "comment": "tn Heb \u201cstood.\u201d"}, {"pk": 2845403, "translation": "NET", "book": 26, "chapter": 11, "verse": 24, "text": "Then a wind lifted me up and carried me to the exiles in Babylonia, in the vision given to me by the Spirit of God. Then the vision I had seen went up from me.", "comment": "tn Or \u201cspirit.\u201d See note on \u201cwind\u201d in 2:2.
tn Heb \u201cto Chaldea.\u201d"}, {"pk": 2845404, "translation": "NET", "book": 26, "chapter": 11, "verse": 25, "text": "So I told the exiles everything the LORD had shown me.", "comment": "tn Heb \u201call the words of.\u201d"}, {"pk": 2845405, "translation": "NET", "book": 26, "chapter": 12, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845406, "translation": "NET", "book": 26, "chapter": 12, "verse": 2, "text": "\u201cSon of man, you are living in the midst of a rebellious house. They have eyes to see, but do not see, and ears to hear, but do not hear, because they are a rebellious house.", "comment": "sn This verse is very similar to Isa 6:9\u201310.
sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26\u201327; 12:2\u20133, 9, 25; 17:12; 24:3)."}, {"pk": 2845407, "translation": "NET", "book": 26, "chapter": 12, "verse": 3, "text": "\u201cTherefore, son of man, pack up your belongings as if for exile. During the day, while they are watching, pretend to go into exile. Go from where you live to another place. Perhaps they will understand, although they are a rebellious house.", "comment": "tn Heb \u201csee.\u201d This plays on the uses of \u201csee\u201d in v. 2. They will see his actions with their eyes and perhaps they will \u201csee\u201d with their mind, that is, understand or grasp the point."}, {"pk": 2845408, "translation": "NET", "book": 26, "chapter": 12, "verse": 4, "text": "Bring out your belongings packed for exile during the day while they are watching. And go out at evening, while they are watching, as if for exile."}, {"pk": 2845409, "translation": "NET", "book": 26, "chapter": 12, "verse": 5, "text": "While they are watching, dig a hole in the wall and carry your belongings out through it."}, {"pk": 2845410, "translation": "NET", "book": 26, "chapter": 12, "verse": 6, "text": "While they are watching, raise your baggage onto your shoulder and carry it out in the dark. You must cover your face so that you cannot see the ground because I have made you an object lesson to the house of Israel.\u201d", "comment": "sn See also Ezek 12:11, 24:24, 27.
tn Apart from this context the Hebrew term occurs only in Gen 15:17 in reference to the darkness after sunset. It may mean twilight.
tn Or \u201cland\u201d (ASV, NAB, NASB, NIV, NRSV)."}, {"pk": 2845411, "translation": "NET", "book": 26, "chapter": 12, "verse": 7, "text": "So I did just as I was commanded. I carried out my belongings packed for exile during the day, and at evening I dug myself a hole through the wall with my hands. I went out in the darkness, carrying my baggage on my shoulder while they watched.", "comment": "tn The words \u201cmy baggage\u201d are not in the Hebrew text, but are implied from the context."}, {"pk": 2845412, "translation": "NET", "book": 26, "chapter": 12, "verse": 8, "text": "The word of the LORD came to me in the morning:"}, {"pk": 2845413, "translation": "NET", "book": 26, "chapter": 12, "verse": 9, "text": "\u201cSon of man, has not the house of Israel, that rebellious house, said to you, \u2018What are you doing?\u2019"}, {"pk": 2845414, "translation": "NET", "book": 26, "chapter": 12, "verse": 10, "text": "Say to them, \u2018This is what the sovereign LORD says: The prince will raise this burden in Jerusalem, and all the house of Israel within it.\u2019", "comment": "tc The nearly incoherent Hebrew reads \u201cThe prince is this burden (prophetic oracle?) in Jerusalem.\u201d The Targum, which may only be trying to make sense of a very difficult text, says \u201cConcerning the prince is this oracle,\u201d assuming the addition of a preposition. This would be the only case where Ezekiel uses this term for a prophetic oracle. The LXX reads the word for \u201cburden\u201d as a synonym for leader, as both words are built on the same root (\u05e0\u05b8\u05e9\u05c2\u05b4\u05d9\u05d0, nasi\u2019), but the verse is still incoherent because it is only a phrase with no verb. The current translation assumes that the verb \u05d9\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 (yisa\u2019) from the root \u05e0\u05b8\u05e9\u05c2\u05b4\u05d9\u05d0 has dropped out due to homoioteleuton. If indeed the verb has dropped out (the syntax of the verbless clause being the problem), then context clearly suggests that it be a form of \u05e0\u05b8\u05e9\u05c2\u05b4\u05d9\u05d0 (see vv. 7 and 12). Placing the verb between the subject and object would result in three consecutive words based on the root \u05e0\u05b8\u05e9\u05c2\u05b4\u05d9\u05d0 and an environment conducive to an omission in copying: \u05d4\u05b7\u05e0\u05bc\u05b8\u05e9\u05c2\u05b4\u05d9\u05d0 \u05d9\u05b4\u05e9\u05c1\u05bc\u05b8\u05d0 \u05d4\u05b7\u05de\u05bc\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 (hannasi\u2019 yisha\u2019 hammasa\u2019 hazzeh, \u201cthe Prince will raise this burden\u201d). sn The prince in Jerusalem refers to King Zedekiah.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The MT reads \u201cwithin them.\u201d Possibly a scribe copied this form from the following verse \u201camong them,\u201d but only \u201cwithin it\u201d makes sense in this context."}, {"pk": 2845415, "translation": "NET", "book": 26, "chapter": 12, "verse": 11, "text": "Say, \u2018I am an object lesson for you. Just as I have done, it will be done to them; they will go into exile and captivity.\u2019"}, {"pk": 2845416, "translation": "NET", "book": 26, "chapter": 12, "verse": 12, "text": "\u201cThe prince who is among them will raise his belongings onto his shoulder in darkness, and will go out. He will dig a hole in the wall to leave through. He will cover his face so that he cannot see the land with his eyes.", "comment": "tn The words \u201chis belongings\u201d are not in the Hebrew text but are implied.
sn The prince is a reference to Zedekiah.
tc The MT reads \u201cthey\u201d; the LXX and Syriac read \u201che.\u201d"}, {"pk": 2845417, "translation": "NET", "book": 26, "chapter": 12, "verse": 13, "text": "But I will throw my net over him, and he will be caught in my snare. I will bring him to Babylon, the land of the Chaldeans (but he will not see it), and there he will die.", "comment": "sn He will not see it. This prediction was fulfilled in 2 Kgs 25:7 and Jer 52:11, which recount how Zedekiah was blinded before being deported to Babylon.
tn Or \u201cBabylonians\u201d (NCV, NLT). sn The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah, while Jeremiah\u2019s contemporary, Ezekiel, uses both terms.
sn There he will die. This was fulfilled when King Zedekiah died in exile (Jer 52:11)."}, {"pk": 2845418, "translation": "NET", "book": 26, "chapter": 12, "verse": 14, "text": "All his retinue \u2014 his attendants and his troops \u2014 I will scatter to every wind; I will unleash a sword behind them."}, {"pk": 2845419, "translation": "NET", "book": 26, "chapter": 12, "verse": 15, "text": "\u201cThen they will know that I am the LORD when I disperse them among the nations and scatter them among foreign countries."}, {"pk": 2845420, "translation": "NET", "book": 26, "chapter": 12, "verse": 16, "text": "But I will let a small number of them survive the sword, famine, and pestilence, so that they can confess all their abominable practices to the nations where they go. Then they will know that I am the LORD.\u201d"}, {"pk": 2845421, "translation": "NET", "book": 26, "chapter": 12, "verse": 17, "text": "The word of the LORD came to me:"}, {"pk": 2845422, "translation": "NET", "book": 26, "chapter": 12, "verse": 18, "text": "\u201cSon of man, eat your bread with trembling, and drink your water with anxious shaking.", "comment": "tn The Hebrew term normally refers to an earthquake (see 1 Kgs 19:11; Amos 1:1)."}, {"pk": 2845423, "translation": "NET", "book": 26, "chapter": 12, "verse": 19, "text": "Then say to the people of the land, \u2018This is what the sovereign LORD says about the inhabitants of Jerusalem and of the land of Israel: They will eat their bread with anxiety and drink their water in fright, for their land will be stripped bare of all it contains because of the violence of all who live in it."}, {"pk": 2845424, "translation": "NET", "book": 26, "chapter": 12, "verse": 20, "text": "The inhabited towns will be left in ruins and the land will be devastated. Then you will know that I am the LORD.\u2019\u201d"}, {"pk": 2845425, "translation": "NET", "book": 26, "chapter": 12, "verse": 21, "text": "The word of the LORD came to me:"}, {"pk": 2845426, "translation": "NET", "book": 26, "chapter": 12, "verse": 22, "text": "\u201cSon of man, what is this proverb you have in the land of Israel, \u2018The days pass slowly, and every vision fails\u2019?"}, {"pk": 2845427, "translation": "NET", "book": 26, "chapter": 12, "verse": 23, "text": "Therefore tell them, \u2018This is what the sovereign LORD says: I hereby end this proverb; they will not recite it in Israel any longer.\u2019 But say to them, \u2018The days are at hand when every vision will be fulfilled.", "comment": "tn Heb \u201cthe days draw near and the word of every vision (draws near).\u201d"}, {"pk": 2845428, "translation": "NET", "book": 26, "chapter": 12, "verse": 24, "text": "For there will no longer be any false visions or flattering omens amidst the house of Israel."}, {"pk": 2845429, "translation": "NET", "book": 26, "chapter": 12, "verse": 25, "text": "For I, the LORD, will speak. Whatever word I speak will be accomplished. It will not be delayed any longer. Indeed in your days, O rebellious house, I will speak the word and accomplish it, declares the sovereign LORD.\u2019\u201d"}, {"pk": 2845430, "translation": "NET", "book": 26, "chapter": 12, "verse": 26, "text": "The word of the LORD came to me:"}, {"pk": 2845431, "translation": "NET", "book": 26, "chapter": 12, "verse": 27, "text": "\u201cTake note, son of man, the house of Israel is saying, \u2018The vision that he sees is for distant days; he is prophesying about the far future.\u2019"}, {"pk": 2845432, "translation": "NET", "book": 26, "chapter": 12, "verse": 28, "text": "Therefore say to them, \u2018This is what the sovereign LORD says: None of my words will be delayed any longer! The word I speak will come to pass, declares the sovereign LORD.\u2019\u201d"}, {"pk": 2845433, "translation": "NET", "book": 26, "chapter": 13, "verse": 1, "text": "Then the word of the LORD came to me:"}, {"pk": 2845434, "translation": "NET", "book": 26, "chapter": 13, "verse": 2, "text": "\u201cSon of man, prophesy against the prophets of Israel who are now prophesying. Say to the prophets who prophesy from their imagination: \u2018Hear the word of the LORD!", "comment": "tn Heb \u201cfrom their mind.\u201d sn Who prophesy from their imagination. Note the testimony of Moses in Num 16:28, which contains a similar expression."}, {"pk": 2845435, "translation": "NET", "book": 26, "chapter": 13, "verse": 3, "text": "This is what the sovereign LORD says: Woe to the foolish prophets who follow their own spirit but have seen nothing!"}, {"pk": 2845436, "translation": "NET", "book": 26, "chapter": 13, "verse": 4, "text": "Your prophets have become like jackals among the ruins, O Israel."}, {"pk": 2845437, "translation": "NET", "book": 26, "chapter": 13, "verse": 5, "text": "You have not gone up in the breaks in the wall, nor repaired a wall for the house of Israel that it would stand strong in the battle on the day of the LORD."}, {"pk": 2845438, "translation": "NET", "book": 26, "chapter": 13, "verse": 6, "text": "They see delusion and their omens are a lie. They say, \u201cthe LORD declares,\u201d though the LORD has not sent them; yet they expect their word to be confirmed.", "comment": "sn The same description of a false prophet is found in Micah 2:11.
sn The Lord has not sent them. A similar concept is found in Jer 14:14; 23:21.
tn Or \u201cconfirmed\u201d; NIV \u201cto be fulfilled\u201d; TEV \u201cto come true.\u201d"}, {"pk": 2845439, "translation": "NET", "book": 26, "chapter": 13, "verse": 7, "text": "Have you not seen a false vision and announced a lying omen when you say, \u201cthe LORD declares,\u201d although I myself never spoke?"}, {"pk": 2845440, "translation": "NET", "book": 26, "chapter": 13, "verse": 8, "text": "\u201c\u2018Therefore, this is what the sovereign LORD says: Because you have spoken false words and forecast delusion, look, I am against you, declares the sovereign LORD.", "comment": "tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8.
tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2845441, "translation": "NET", "book": 26, "chapter": 13, "verse": 9, "text": "My hand will be against the prophets who see delusion and announce lying omens. They will not be included in the council of my people, nor be written in the registry of the house of Israel, nor enter the land of Israel. Then you will know that I am the sovereign LORD.", "comment": "tn The Hebrew term may refer to the secret council of the Lord (Jer 23:18; Job 15:8), but here it more likely refers to a human council comprised of civic leaders (Gen 49:6; Jer 6:11; 15:17 Ps 64:3; 111:1).
tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a \u201cbook of life\u201d (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David\u2019s census (2 Sam 24:2, 9)."}, {"pk": 2845442, "translation": "NET", "book": 26, "chapter": 13, "verse": 10, "text": "\u201c\u2018This is because they have led my people astray saying, \u201cAll is well,\u201d when things are not well. When anyone builds a wall without mortar, they coat it with whitewash.", "comment": "tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3) it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here comparing the false prophetic messages to a nice coat of whitewash on a structurally unstable wall.
tn Or \u201cpeace.\u201d"}, {"pk": 2845443, "translation": "NET", "book": 26, "chapter": 13, "verse": 11, "text": "Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones will fall and a violent wind will break out.", "comment": "sn A violent wind will break out. God\u2019s judgments are frequently described in storm imagery (Pss 18:7\u201315; 77:17\u201318; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).
tn Heb \u201cand you, O hailstones.\u201d"}, {"pk": 2845444, "translation": "NET", "book": 26, "chapter": 13, "verse": 12, "text": "When the wall has collapsed, people will ask you, \u201cWhere is the whitewash you coated it with?\u201d"}, {"pk": 2845445, "translation": "NET", "book": 26, "chapter": 13, "verse": 13, "text": "\u201c\u2018Therefore this is what the sovereign LORD says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury."}, {"pk": 2845446, "translation": "NET", "book": 26, "chapter": 13, "verse": 14, "text": "I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, and you will know that I am the LORD.", "comment": "tn Or \u201cwithin it,\u201d referring to the city of Jerusalem."}, {"pk": 2845447, "translation": "NET", "book": 26, "chapter": 13, "verse": 15, "text": "I will vent my rage against the wall, and against those who coated it with whitewash. Then I will say to you, \u201cThe wall is no more and those who whitewashed it are no more \u2014"}, {"pk": 2845448, "translation": "NET", "book": 26, "chapter": 13, "verse": 16, "text": "those prophets of Israel who would prophesy about Jerusalem and would see visions of peace for it, when there was no peace,\u201d declares the sovereign LORD.\u2019", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2845449, "translation": "NET", "book": 26, "chapter": 13, "verse": 17, "text": "\u201cAs for you, son of man, turn toward the daughters of your people who are prophesying from their imagination. Prophesy against them", "comment": "tn Heb \u201cfrom their heart.\u201d
tn Heb \u201cset your face against.\u201d"}, {"pk": 2845450, "translation": "NET", "book": 26, "chapter": 13, "verse": 18, "text": "and say \u2018This is what the sovereign LORD says: Woe to those who sew bands on all their wrists and make headbands for heads of every size to entrap people\u2019s lives! Will you entrap my people\u2019s lives, yet preserve your own lives?", "comment": "tn Heb \u201chuman lives\u201d or \u201csouls\u201d (three times in v. 18 and twice in v. 19).
tn Heb \u201cjoints of the hands.\u201d This may include the elbow and shoulder joints.
sn The wristbands mentioned here probably represented magic bands or charms. See D. I. Block, Ezekiel (NICOT), 1:413.
tn The Hebrew term occurs in the Bible only here and in v. 21. It has also been understood as a veil or type of head covering. D. I. Block (Ezekiel [NICOT], 1:414) suggests that given the context of magical devices, the expected parallel to the magical arm bands, and the meaning of this Hebrew root (\u05e1\u05b8\u05e4\u05b7\u05d7 [safakh, \u201cto attach\u201d or \u201cjoin\u201d]), it may refer to headbands or necklaces on which magical amulets were worn."}, {"pk": 2845451, "translation": "NET", "book": 26, "chapter": 13, "verse": 19, "text": "You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people who should not die and kept alive those who should not live by your lies to my people, who listen to lies!", "comment": "tn Heb \u201chuman lives\u201d or \u201csouls.\u201d"}, {"pk": 2845452, "translation": "NET", "book": 26, "chapter": 13, "verse": 20, "text": "\u201c\u2018Therefore, this is what the sovereign LORD says: Take note that I am against your wristbands with which you entrap people\u2019s lives like birds. I will tear them from your arms and will release the people\u2019s lives, which you hunt like birds.", "comment": "tn Heb \u201chuman lives\u201d or \u201csouls.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2845453, "translation": "NET", "book": 26, "chapter": 13, "verse": 21, "text": "I will tear off your headbands and rescue my people from your power; they will no longer be prey in your hands. Then you will know that I am the LORD.", "comment": "tn Heb \u201cfrom your hand(s).\u201d This refers to their power over the people."}, {"pk": 2845454, "translation": "NET", "book": 26, "chapter": 13, "verse": 22, "text": "This is because you have disheartened the righteous person with lies (although I have not grieved him), and because you have encouraged the wicked person not to turn from his evil conduct and preserve his life."}, {"pk": 2845455, "translation": "NET", "book": 26, "chapter": 13, "verse": 23, "text": "Therefore you will no longer see false visions and practice divination. I will rescue my people from your power, and you will know that I am the LORD.\u2019\u201d", "comment": "tn The Hebrew verb is feminine plural, indicating that it is the false prophetesses who are addressed here."}, {"pk": 2845456, "translation": "NET", "book": 26, "chapter": 14, "verse": 1, "text": "Then some men from Israel\u2019s elders came to me and sat down in front of me."}, {"pk": 2845457, "translation": "NET", "book": 26, "chapter": 14, "verse": 2, "text": "The word of the LORD came to me:"}, {"pk": 2845458, "translation": "NET", "book": 26, "chapter": 14, "verse": 3, "text": "\u201cSon of man, these men have erected their idols in their hearts and placed the obstacle leading to their iniquity right before their faces. Should I really allow them to seek me?", "comment": "tn Heb \u201cthe stumbling block of their iniquity.\u201d This phrase is unique to the prophet Ezekiel.
tn Or \u201cI will not reveal myself to them.\u201d The Hebrew word is used in a technical sense here of seeking an oracle from a prophet (2 Kgs 1:16; 3:11; 8:8)."}, {"pk": 2845459, "translation": "NET", "book": 26, "chapter": 14, "verse": 4, "text": "Therefore speak to them and say to them, \u2018This is what the sovereign LORD says: When any one from the house of Israel erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet, I the LORD am determined to answer him personally according to the enormity of his idolatry.", "comment": "tn Heb \u201cin accordance with the multitude of his idols.\u201d"}, {"pk": 2845460, "translation": "NET", "book": 26, "chapter": 14, "verse": 5, "text": "I will do this in order to capture the hearts of the house of Israel, who have alienated themselves from me on account of all their idols.\u2019"}, {"pk": 2845461, "translation": "NET", "book": 26, "chapter": 14, "verse": 6, "text": "\u201cTherefore say to the house of Israel, \u2018This is what the sovereign LORD says: Return! Turn from your idols, and turn your faces away from your abominations."}, {"pk": 2845462, "translation": "NET", "book": 26, "chapter": 14, "verse": 7, "text": "For when anyone from the house of Israel, or the foreigner who lives in Israel, separates himself from me and erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet to seek something from me, I the LORD am determined to answer him personally."}, {"pk": 2845463, "translation": "NET", "book": 26, "chapter": 14, "verse": 8, "text": "I will set my face against that person and will make him an object lesson and a byword and will cut him off from among my people. Then you will know that I am the LORD.", "comment": "tn Heb \u201cproverbs.\u201d"}, {"pk": 2845464, "translation": "NET", "book": 26, "chapter": 14, "verse": 9, "text": "\u201c\u2018As for the prophet, if he is made a fool by being deceived into speaking a prophetic word \u2014 I, the LORD, have made a fool of that prophet, and I will stretch out my hand against him and destroy him from among my people Israel.", "comment": "tn The translation is uncertain due to difficulty both in determining the meaning of the verb\u2019s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root \u05e4\u05bc\u05b8\u05ea\u05b7\u05d4 (patah) is \u201cto be gullible, foolish.\u201d The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either \u201cmake gullible\u201d (i.e., \u201centice\u201d) or \u201cmake into a fool\u201d (i.e., \u201cto show to be a fool\u201d). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis \u201cEz 14, 1-11 - ein Ruf zur Umkehr,\u201d BZ 19 [1975]: 166-69 and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated \u201cI have made a fool of him\u201d or \u201cI have enticed him,\u201d or to show determination (see IBHS 439-41 \u00a727.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of \u201cmaking a fool of.\u201d But if understood as \u201cto make gullible,\u201d more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: \u201cI have enticed.\u201d In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God\u2019s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: \u201cI will entice.\u201d In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see \u201cI will answer\u201d), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., \u201cDoes God Deceive?\u201d BSac 155 (1998): 23-25."}, {"pk": 2845465, "translation": "NET", "book": 26, "chapter": 14, "verse": 10, "text": "They will bear their punishment; the punishment of the one who sought an oracle will be the same as the punishment of the prophet who gave it", "comment": "tn Or \u201cThey will bear responsibility for their iniquity.\u201d The Hebrew term \u201ciniquity\u201d (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13).
tn Or \u201cAs is the guilt of the inquirer so is the guilt of the prophet.\u201d"}, {"pk": 2845466, "translation": "NET", "book": 26, "chapter": 14, "verse": 11, "text": "so that the house of Israel will no longer go astray from me, nor continue to defile themselves by all their sins. They will be my people and I will be their God, declares the sovereign LORD.\u2019\u201d", "comment": "sn I will be their God. See Exod 6:7; Lev 26:12; Jer 7:23; 11:4."}, {"pk": 2845467, "translation": "NET", "book": 26, "chapter": 14, "verse": 12, "text": "The word of the LORD came to me:"}, {"pk": 2845468, "translation": "NET", "book": 26, "chapter": 14, "verse": 13, "text": "\u201cSon of man, suppose a country sins against me by being unfaithful, and I stretch out my hand against it, cut off its bread supply, cause famine to come on it, and kill both people and animals.", "comment": "tn Heb \u201cbreak its staff of bread.\u201d"}, {"pk": 2845469, "translation": "NET", "book": 26, "chapter": 14, "verse": 14, "text": "Even if these three men, Noah, Daniel, and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign LORD.", "comment": "sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50."}, {"pk": 2845470, "translation": "NET", "book": 26, "chapter": 14, "verse": 15, "text": "\u201cSuppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals."}, {"pk": 2845471, "translation": "NET", "book": 26, "chapter": 14, "verse": 16, "text": "Even if these three men were in it, as surely as I live, declares the sovereign LORD, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate."}, {"pk": 2845472, "translation": "NET", "book": 26, "chapter": 14, "verse": 17, "text": "\u201cOr suppose I were to bring a sword against that land and say, \u2018Let a sword pass through the land,\u2019 and I were to kill both people and animals."}, {"pk": 2845473, "translation": "NET", "book": 26, "chapter": 14, "verse": 18, "text": "Even if these three men were in it, as surely as I live, declares the sovereign LORD, they could not save their own sons or daughters \u2014 they would save only their own lives."}, {"pk": 2845474, "translation": "NET", "book": 26, "chapter": 14, "verse": 19, "text": "\u201cOr suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals."}, {"pk": 2845475, "translation": "NET", "book": 26, "chapter": 14, "verse": 20, "text": "Even if Noah, Daniel, and Job were in it, as surely as I live, declares the sovereign LORD, they could not save their own son or daughter; they would save only their own lives by their righteousness."}, {"pk": 2845476, "translation": "NET", "book": 26, "chapter": 14, "verse": 21, "text": "\u201cFor this is what the sovereign LORD says: How much worse will it be when I send my four terrible judgments \u2014 sword, famine, wild animals, and plague \u2014 to Jerusalem to kill both people and animals!", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2845477, "translation": "NET", "book": 26, "chapter": 14, "verse": 22, "text": "Yet some survivors will be left in it, sons and daughters who will be brought out. They will come out to you, and when you see their behavior and their deeds, you will be consoled about the catastrophe I have brought on Jerusalem \u2014 for everything I brought on it."}, {"pk": 2845478, "translation": "NET", "book": 26, "chapter": 14, "verse": 23, "text": "They will console you when you see their behavior and their deeds, because you will know that it was not without reason that I have done everything which I have done in it, declares the sovereign LORD.\u201d"}, {"pk": 2845479, "translation": "NET", "book": 26, "chapter": 15, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845480, "translation": "NET", "book": 26, "chapter": 15, "verse": 2, "text": "\u201cSon of man, of all the woody branches among the trees of the forest, what happens to the wood of the vine?", "comment": "tn Most modern translations take the statement as a comparison (\u201chow is vine wood better than any forest wood?\u201d) based on the preposition \u05de\u05b4\u05df (min). But a comparison should have a word as an adjective or stative verb designating a quality, i.e., a word for \u201cgood/better\u201d is lacking. The preposition is translated above in its partitive sense.sn Comparing Israel to the wood of the vine may focus on Israel\u2019s inferiority to the other nations. For the vine imagery in relation to Israel and the people of God, see Ps 80:8\u201313; John 15:1\u20137; Rom 11:17\u201322."}, {"pk": 2845481, "translation": "NET", "book": 26, "chapter": 15, "verse": 3, "text": "Can wood be taken from it to make anything useful? Or can anyone make a peg from it to hang things on?"}, {"pk": 2845482, "translation": "NET", "book": 26, "chapter": 15, "verse": 4, "text": "No! It is thrown in the fire for fuel; when the fire has burned up both ends of it and it is charred in the middle, will it be useful for anything?", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) draws one\u2019s attention to something. Sometimes it may be translated as a verb of perception; here it is treated as a particle that fits the context (so also in v. 5, but with a different English word)."}, {"pk": 2845483, "translation": "NET", "book": 26, "chapter": 15, "verse": 5, "text": "Indeed! If it was not made into anything useful when it was whole, how much less can it be made into anything when the fire has burned it up and it is charred?"}, {"pk": 2845484, "translation": "NET", "book": 26, "chapter": 15, "verse": 6, "text": "\u201cTherefore, this is what the sovereign LORD says: Like the wood of the vine is among the trees of the forest which I have provided as fuel for the fire \u2014 so I will provide the residents of Jerusalem as fuel.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The words \u201cas fuel\u201d are not in the Hebrew text, but are implied."}, {"pk": 2845485, "translation": "NET", "book": 26, "chapter": 15, "verse": 7, "text": "I will set my face against them \u2014 although they have escaped from the fire, the fire will still consume them! Then you will know that I am the LORD, when I set my face against them.", "comment": "tn The word translated \u201cset\u201d is the same Hebrew word translated as \u201cprovide\u201d in the previous verse.
sn This escape refers to the exile of Ezekiel and others in 597 b.c. (Ezek 1:2; 2 Kgs 24:10\u201316)."}, {"pk": 2845486, "translation": "NET", "book": 26, "chapter": 15, "verse": 8, "text": "I will make the land desolate because they have acted unfaithfully, declares the sovereign LORD.\u201d", "comment": "tn The word translated \u201cmake\u201d is the same Hebrew word translated as \u201cprovide\u201d in v. 6."}, {"pk": 2845487, "translation": "NET", "book": 26, "chapter": 16, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845488, "translation": "NET", "book": 26, "chapter": 16, "verse": 2, "text": "\u201cSon of man, confront Jerusalem with her abominable practices", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2845489, "translation": "NET", "book": 26, "chapter": 16, "verse": 3, "text": "and say, \u2018This is what the sovereign LORD says to Jerusalem: Your origin and your birth were in the land of the Canaanites; your father was an Amorite and your mother a Hittite."}, {"pk": 2845490, "translation": "NET", "book": 26, "chapter": 16, "verse": 4, "text": "As for your birth, on the day you were born your umbilical cord was not cut, nor were you washed in water; you were certainly not rubbed down with salt, nor wrapped with blankets.", "comment": "tn Heb \u201cin water you were not washed for cleansing\u201d or \u201cwith water you were not washed smooth\u201d (see D. I. Block, Ezekiel [NICOT], 1:473, n. 57, for a discussion of possible meanings of this hapax legomenon).
sn Arab midwives still cut the umbilical cords of infants and then proceed to apply salt and oil to their bodies."}, {"pk": 2845491, "translation": "NET", "book": 26, "chapter": 16, "verse": 5, "text": "No eye took pity on you to do even one of these things for you to spare you; you were thrown out into the open field because you were detested on the day you were born.", "comment": "sn A similar concept is found in Deut 32:10.
sn These verbs, \u201cpity\u201d and \u201cspare,\u201d echo the judgment oracles in 5:11; 7:4, 9; 8:18; 9:5, 10."}, {"pk": 2845492, "translation": "NET", "book": 26, "chapter": 16, "verse": 6, "text": "\u201c\u2018I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, \u201cLive!\u201d I said to you as you lay there in your blood, \u201cLive!\u201d", "comment": "tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely."}, {"pk": 2845493, "translation": "NET", "book": 26, "chapter": 16, "verse": 7, "text": "I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare."}, {"pk": 2845494, "translation": "NET", "book": 26, "chapter": 16, "verse": 8, "text": "\u201c\u2018Then I passed by you and watched you, noticing that you had reached the age for love. I spread my cloak over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign LORD, and you became mine.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a participle.
tn Heb \u201cwing\u201d or \u201cskirt.\u201d The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).
tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13."}, {"pk": 2845495, "translation": "NET", "book": 26, "chapter": 16, "verse": 9, "text": "\u201c\u2018Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil."}, {"pk": 2845496, "translation": "NET", "book": 26, "chapter": 16, "verse": 10, "text": "I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk."}, {"pk": 2845497, "translation": "NET", "book": 26, "chapter": 16, "verse": 11, "text": "I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck."}, {"pk": 2845498, "translation": "NET", "book": 26, "chapter": 16, "verse": 12, "text": "I put a ring in your nose, earrings on your ears, and a beautiful crown on your head."}, {"pk": 2845499, "translation": "NET", "book": 26, "chapter": 16, "verse": 13, "text": "You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty."}, {"pk": 2845500, "translation": "NET", "book": 26, "chapter": 16, "verse": 14, "text": "Your fame spread among the nations because of your beauty; your beauty was perfect because of the splendor which I bestowed on you, declares the sovereign LORD.", "comment": "tn Heb \u201cname.\u201d
sn The description of the nation Israel in vv. 10\u201314 recalls the splendor of the nation\u2019s golden age under King Solomon."}, {"pk": 2845501, "translation": "NET", "book": 26, "chapter": 16, "verse": 15, "text": "\u201c\u2018But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty became his.", "comment": "tn Heb \u201cit\u201d (so KJV, ASV); the referent (the beauty in which the prostitute trusted, see the beginning of the verse) has been specified in the translation for clarity."}, {"pk": 2845502, "translation": "NET", "book": 26, "chapter": 16, "verse": 16, "text": "You took some of your clothing and made for yourself decorated high places; you engaged in prostitution on them. You went to him to become his.", "comment": "tc The text as written in the MT is incomprehensible (\u201cnot coming [plural] and he will not\u201d). Driver has suggested a copying error of similar-sounding words, specifically \u05dc\u05b9\u05d0 (lo\u2019) for \u05dc\u05d5\u05b9 (lo). The feminine participle \u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (va\u2019ot) has also been read as the feminine perfect \u05d1\u05b8\u05d0\u05ea (va\u2019t). See L. C. Allen, Ezekiel (WBC), 1:228, n. 15.b, and D. I. Block, Ezekiel (NICOT), 1:486, n. 137."}, {"pk": 2845503, "translation": "NET", "book": 26, "chapter": 16, "verse": 17, "text": "You also took your beautiful jewelry, made of my gold and my silver I had given to you, and made for yourself male images and engaged in prostitution with them.", "comment": "tn Or perhaps \u201cand worshiped them,\u201d if the word \u201cprostitution\u201d is understood in a figurative rather than a literal sense (cf. CEV, NLT)."}, {"pk": 2845504, "translation": "NET", "book": 26, "chapter": 16, "verse": 18, "text": "You took your embroidered clothing and used it to cover them; you offered my olive oil and my incense to them."}, {"pk": 2845505, "translation": "NET", "book": 26, "chapter": 16, "verse": 19, "text": "As for my food that I gave you \u2014 the fine flour, olive oil, and honey I fed you \u2014 you placed it before them as a soothing aroma. That is exactly what happened, declares the sovereign LORD."}, {"pk": 2845506, "translation": "NET", "book": 26, "chapter": 16, "verse": 20, "text": "\u201c\u2018You took your sons and your daughters whom you bore to me and you sacrificed them as food for the idols to eat. As if your prostitution not enough,", "comment": "sn The sacrifice of children was prohibited in Lev 18:21; 20:2; Deut 12:31; 18:10."}, {"pk": 2845507, "translation": "NET", "book": 26, "chapter": 16, "verse": 21, "text": "you slaughtered my children and sacrificed them to the idols.", "comment": "tn Heb \u201cand you gave them, by passing them through to them.\u201d Some believe this alludes to the pagan practice of making children pass through the fire."}, {"pk": 2845508, "translation": "NET", "book": 26, "chapter": 16, "verse": 22, "text": "And with all your abominable practices and prostitution you did not remember the days of your youth when you were naked and bare, kicking around in your blood."}, {"pk": 2845509, "translation": "NET", "book": 26, "chapter": 16, "verse": 23, "text": "\u201c\u2018After all of your evil \u2014 \u201cWoe! Woe to you!\u201d declares the sovereign LORD \u2014"}, {"pk": 2845510, "translation": "NET", "book": 26, "chapter": 16, "verse": 24, "text": "you built yourself a chamber and put up a pavilion in every public square.", "comment": "tn Or \u201clofty place\u201d (NRSV). See L. C. Allen, Ezekiel (WBC), 1:229, and B. Lang, Frau Weisheit, 137.
tn The Hebrew \u05d2\u05bc\u05b6\u05d1 (gev) may represent more than one word, each rare in the Old Testament. It may refer to a \u201cmound\u201d or to \u201crafters.\u201d The LXX, Syriac, and Vulgate interpret this as a brothel."}, {"pk": 2845511, "translation": "NET", "book": 26, "chapter": 16, "verse": 25, "text": "At the head of every street you erected your pavilion and you disgraced your beauty when you spread your legs to every passerby and multiplied your promiscuity.", "comment": "tn Heb \u201ctreated as if abominable,\u201d i.e., repudiated.
tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually \u201copens wide\u201d his lips."}, {"pk": 2845512, "translation": "NET", "book": 26, "chapter": 16, "verse": 26, "text": "You engaged in prostitution with the Egyptians, your sexually aroused neighbors, multiplying your promiscuity and provoking me to anger.", "comment": "tn Heb \u201cyour neighbors, large of flesh.\u201d The word \u201cflesh\u201d is used here of the genitals. It may simply refer to the size of their genitals in general, or, as the translation suggests, depicts them as sexually aroused."}, {"pk": 2845513, "translation": "NET", "book": 26, "chapter": 16, "verse": 27, "text": "So see here, I have stretched out my hand against you and cut off your rations. I have delivered you into the power of those who hate you, the daughters of the Philistines, who were ashamed by your obscene conduct."}, {"pk": 2845514, "translation": "NET", "book": 26, "chapter": 16, "verse": 28, "text": "You engaged in prostitution with the Assyrians because your sexual desires were insatiable; you prostituted yourself with them and yet you were still not satisfied."}, {"pk": 2845515, "translation": "NET", "book": 26, "chapter": 16, "verse": 29, "text": "Then you multiplied your promiscuity to the land of merchants, Babylonia, but you were not satisfied there either.", "comment": "tn Heb \u201cChaldea.\u201d The name of the tribal group ruling Babylon (\u201cChaldeans\u201d) and the territory from which they originated (\u201cChaldea\u201d) is used as metonymy for the whole empire of Babylon."}, {"pk": 2845516, "translation": "NET", "book": 26, "chapter": 16, "verse": 30, "text": "\u201c\u2018How sick is your heart, declares the sovereign LORD, when you perform all of these acts, the deeds of a bold prostitute."}, {"pk": 2845517, "translation": "NET", "book": 26, "chapter": 16, "verse": 31, "text": "When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment.", "comment": "tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7)."}, {"pk": 2845518, "translation": "NET", "book": 26, "chapter": 16, "verse": 32, "text": "\u201c\u2018Adulterous wife, who prefers strangers instead of her own husband!"}, {"pk": 2845519, "translation": "NET", "book": 26, "chapter": 16, "verse": 33, "text": "All prostitutes receive payment, but instead you give gifts to every one of your lovers. You bribe them to come to you from all around for your sexual favors!", "comment": "tn The Hebrew word occurs only here in the OT."}, {"pk": 2845520, "translation": "NET", "book": 26, "chapter": 16, "verse": 34, "text": "You were different from other prostitutes because no one solicited you. When you gave payment and no payment was given to you, you became the opposite!", "comment": "tn Heb \u201cWith you it was opposite of women in your prostitution.\u201d"}, {"pk": 2845521, "translation": "NET", "book": 26, "chapter": 16, "verse": 35, "text": "\u201c\u2018Therefore O prostitute, hear the word of the LORD:"}, {"pk": 2845522, "translation": "NET", "book": 26, "chapter": 16, "verse": 36, "text": "This is what the sovereign LORD says: Because your lust was poured out and your nakedness was uncovered in your prostitution with your lovers, and because of all your detestable idols, and because of the blood of your children you have given to them,", "comment": "tn The Hebrew word occurs only here in the OT."}, {"pk": 2845523, "translation": "NET", "book": 26, "chapter": 16, "verse": 37, "text": "therefore, take note: I am about to gather all your lovers whom you enjoyed, both all those you loved and all those you hated. I will gather them against you from all around, and I will expose your nakedness to them, and they will see all your nakedness.", "comment": "sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5)."}, {"pk": 2845524, "translation": "NET", "book": 26, "chapter": 16, "verse": 38, "text": "I will punish you as an adulteress and murderer deserves. I will avenge your bloody deeds with furious rage.", "comment": "tn Heb \u201cand I will give you the blood of rage and zeal.\u201d
tn Heb \u201cand I will judge you (with) the judgments of adulteresses and of those who shed blood.\u201d"}, {"pk": 2845525, "translation": "NET", "book": 26, "chapter": 16, "verse": 39, "text": "I will give you into their hands and they will destroy your chambers and tear down your pavilions. They will strip you of your clothing and take your beautiful jewelry and leave you naked and bare."}, {"pk": 2845526, "translation": "NET", "book": 26, "chapter": 16, "verse": 40, "text": "They will summon a mob who will stone you and hack you in pieces with their swords."}, {"pk": 2845527, "translation": "NET", "book": 26, "chapter": 16, "verse": 41, "text": "They will burn down your houses and execute judgments on you in front of many women. Thus I will put a stop to your prostitution, and you will no longer give gifts to your clients.", "comment": "tn The words \u201cto your clients\u201d are not in the Hebrew text but are implied."}, {"pk": 2845528, "translation": "NET", "book": 26, "chapter": 16, "verse": 42, "text": "I will exhaust my rage on you, and then my fury will turn from you. I will calm down and no longer be angry."}, {"pk": 2845529, "translation": "NET", "book": 26, "chapter": 16, "verse": 43, "text": "\u201c\u2018Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done, declares the sovereign LORD. Have you not engaged in prostitution on top of all your other abominable practices?", "comment": "tn Heb \u201cyour way on (your) head I have placed.\u201d"}, {"pk": 2845530, "translation": "NET", "book": 26, "chapter": 16, "verse": 44, "text": "\u201c\u2018Observe \u2014 everyone who quotes proverbs will quote this proverb about you: \u201cLike mother, like daughter.\u201d"}, {"pk": 2845531, "translation": "NET", "book": 26, "chapter": 16, "verse": 45, "text": "You are the daughter of your mother, who detested her husband and her sons, and you are the sister of your sisters who detested their husbands and their sons. Your mother was a Hittite and your father an Amorite."}, {"pk": 2845532, "translation": "NET", "book": 26, "chapter": 16, "verse": 46, "text": "Your older sister was Samaria, who lived north of you with her daughters, and your younger sister, who lived south of you, was Sodom with her daughters.", "comment": "sn Sodom was the epitome of evil (Deut 29:23; 32:32; Isa 1:9\u201310; 3:9; Jer 23:14; Lam 4:6; Matt 10:15; 11:23\u201324; Jude 7).
tn Heb \u201cright.\u201d
tn Heb \u201cleft.\u201d"}, {"pk": 2845533, "translation": "NET", "book": 26, "chapter": 16, "verse": 47, "text": "Have you not copied their behavior and practiced their abominable deeds? In a short time you became even more depraved in all your conduct than they were!", "comment": "tn The Hebrew expression has a temporal meaning as illustrated by the use of the phrase in 2 Chr 12:7.
tn Heb \u201cwalked in their ways.\u201d"}, {"pk": 2845534, "translation": "NET", "book": 26, "chapter": 16, "verse": 48, "text": "As surely as I live, declares the sovereign LORD, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved."}, {"pk": 2845535, "translation": "NET", "book": 26, "chapter": 16, "verse": 49, "text": "\u201c\u2018See here \u2014 this was the iniquity of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help the poor and needy.", "comment": "tn Heb \u201cstrengthen the hand of.\u201d
tn Or \u201cguilt.\u201d"}, {"pk": 2845536, "translation": "NET", "book": 26, "chapter": 16, "verse": 50, "text": "They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them."}, {"pk": 2845537, "translation": "NET", "book": 26, "chapter": 16, "verse": 51, "text": "Samaria has not committed half the sins you have; you have done more abominable deeds than they did. You have made your sisters appear righteous with all the abominable things you have done.", "comment": "tn Or \u201cyou have multiplied your abominable deeds beyond them.\u201d"}, {"pk": 2845538, "translation": "NET", "book": 26, "chapter": 16, "verse": 52, "text": "So now, bear your disgrace, because you have given your sisters reason to justify their behavior. Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you. So now, be ashamed and bear the disgrace of making your sisters appear righteous.", "comment": "tn Heb \u201cbecause you have interceded for your sisters with your sins.\u201d"}, {"pk": 2845539, "translation": "NET", "book": 26, "chapter": 16, "verse": 53, "text": "\u201c\u2018I will restore their fortunes, the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters (along with your fortunes among them),"}, {"pk": 2845540, "translation": "NET", "book": 26, "chapter": 16, "verse": 54, "text": "so that you may bear your disgrace and be ashamed of all you have done in consoling them."}, {"pk": 2845541, "translation": "NET", "book": 26, "chapter": 16, "verse": 55, "text": "As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status."}, {"pk": 2845542, "translation": "NET", "book": 26, "chapter": 16, "verse": 56, "text": "In your days of majesty, was not Sodom your sister a byword in your mouth,", "comment": "tn Or \u201cpride.\u201d"}, {"pk": 2845543, "translation": "NET", "book": 26, "chapter": 16, "verse": 57, "text": "before your evil was exposed? Now you have become an object of scorn to the daughters of Aram and all those around her and to the daughters of the Philistines \u2014 those all around you who despise you.", "comment": "tc So MT, LXX, and Vulgate; many Hebrew mss and Syriac read \u201cEdom.\u201d"}, {"pk": 2845544, "translation": "NET", "book": 26, "chapter": 16, "verse": 58, "text": "You must bear your punishment for your obscene conduct and your abominable practices, declares the LORD."}, {"pk": 2845545, "translation": "NET", "book": 26, "chapter": 16, "verse": 59, "text": "\u201c\u2018For this is what the sovereign LORD says: I will deal with you according to what you have done when you despised your oath by breaking your covenant."}, {"pk": 2845546, "translation": "NET", "book": 26, "chapter": 16, "verse": 60, "text": "Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting covenant with you.", "comment": "tn Or \u201ceternal.\u201d"}, {"pk": 2845547, "translation": "NET", "book": 26, "chapter": 16, "verse": 61, "text": "Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you."}, {"pk": 2845548, "translation": "NET", "book": 26, "chapter": 16, "verse": 62, "text": "I will establish my covenant with you, and then you will know that I am the LORD."}, {"pk": 2845549, "translation": "NET", "book": 26, "chapter": 16, "verse": 63, "text": "Then you will remember, be ashamed, and remain silent when I make atonement for all you have done, declares the sovereign LORD.\u2019\u201d", "comment": "tn Heb \u201cand your mouth will not be open any longer.\u201d
tn Heb \u201cwhen I make atonement for you for all which you have done.\u201d"}, {"pk": 2845550, "translation": "NET", "book": 26, "chapter": 17, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845551, "translation": "NET", "book": 26, "chapter": 17, "verse": 2, "text": "\u201cSon of man, offer a riddle, and tell a parable to the house of Israel.", "comment": "sn The verb occurs elsewhere in the OT only in Judg 14:12\u201319, where Samson supplies a riddle."}, {"pk": 2845552, "translation": "NET", "book": 26, "chapter": 17, "verse": 3, "text": "Say to them: \u2018This is what the sovereign LORD says: \u201c\u2018A great eagle with broad wings, long feathers, with full plumage which was multi-hued, came to Lebanon and took the top of the cedar.", "comment": "tn The parable assumes the defection of Zedekiah to Egypt and his rejection of Babylonian lordship.
sn The great eagle symbolizes Nebuchadnezzar (17:12).
tn Hebrew has two words for wings; it is unknown whether they are fully synonymous or whether one term distinguishes a particular part of the wing such as the wing coverts (nearest the shoulder), secondaries (mid-feathers of the wing) or primaries (last and longest section of the wing).
tn This term was used in 16:10, 13, and 18 of embroidered cloth.
sn In the parable Lebanon apparently refers to Jerusalem (17:12)."}, {"pk": 2845553, "translation": "NET", "book": 26, "chapter": 17, "verse": 4, "text": "He plucked off its topmost shoot; he brought it to a land of merchants and planted it in a city of traders."}, {"pk": 2845554, "translation": "NET", "book": 26, "chapter": 17, "verse": 5, "text": "He took one of the seedlings of the land, placed it in a cultivated plot; a shoot by abundant water, like a willow he planted it.", "comment": "tn Heb \u201ctook of the seed of the land.\u201d For the vine imagery, \u201cseedling\u201d is a better translation, though in its subsequent interpretation the \u201cseed\u201d refers to Zedekiah through its common application to offspring.
tn Heb \u201ca field for seed.\u201d"}, {"pk": 2845555, "translation": "NET", "book": 26, "chapter": 17, "verse": 6, "text": "It sprouted and became a vine, spreading low to the ground; its branches turning toward him, its roots were under itself. So it became a vine; it produced shoots and sent out branches.", "comment": "tn Heb \u201cshort of stature.\u201d
tn That is, the eagle.
tn Or \u201chim,\u201d i.e., the eagle."}, {"pk": 2845556, "translation": "NET", "book": 26, "chapter": 17, "verse": 7, "text": "\u201c\u2018There was another great eagle with broad wings and thick plumage. Now this vine twisted its roots toward him and sent its branches toward him to be watered from the soil where it was planted.", "comment": "sn The phrase another great eagle refers to Pharaoh Hophra."}, {"pk": 2845557, "translation": "NET", "book": 26, "chapter": 17, "verse": 8, "text": "In a good field, by abundant waters, it was planted to grow branches, bear fruit, and become a beautiful vine."}, {"pk": 2845558, "translation": "NET", "book": 26, "chapter": 17, "verse": 9, "text": "\u201c\u2018Say to them: This is what the sovereign LORD says: \u201c\u2018Will it prosper? Will he not rip out its roots and cause its fruit to rot and wither? All its foliage will wither. No strong arm or large army will be needed to pull it out by its roots.", "comment": "tn The Hebrew root occurs only here in the OT and appears to have the meaning of \u201cstrip off.\u201d In application to fruit the meaning may be \u201ccause to rot.\u201d
tn Heb \u201call the \u05d8\u05b7\u05e8\u05b0\u05e4\u05bc\u05b5\u05d9 (tarpey) of branches.\u201d The word \u05d8\u05b7\u05e8\u05b0\u05e4\u05bc\u05b5\u05d9 occurs only here in the Bible; its precise meaning is uncertain.
tn Or \u201cthere will be no strong arm or large army when it is pulled up by the roots.\u201d"}, {"pk": 2845559, "translation": "NET", "book": 26, "chapter": 17, "verse": 10, "text": "Consider! It is planted, but will it prosper? Will it not wither completely when the east wind blows on it? Will it not wither in the soil where it sprouted?\u2019\u201d"}, {"pk": 2845560, "translation": "NET", "book": 26, "chapter": 17, "verse": 11, "text": "Then the word of the LORD came to me:"}, {"pk": 2845561, "translation": "NET", "book": 26, "chapter": 17, "verse": 12, "text": "\u201cSay to the rebellious house of Israel: \u2018Don\u2019t you know what these things mean?\u2019 Say: \u2018See here, the king of Babylon came to Jerusalem and took her king and her officials prisoner and brought them to himself in Babylon.", "comment": "tn The words \u201cof Israel\u201d are not in the Hebrew text, but are supplied in the translation as a clarification of the referent.sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26\u201327; 12:2\u20133, 9, 25; 17:12; 24:3).
sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11\u201315.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2845562, "translation": "NET", "book": 26, "chapter": 17, "verse": 13, "text": "He took one from the royal family, made a treaty with him, and put him under oath. He then took the leaders of the land", "comment": "tn Or \u201cdescendants\u201d; Heb \u201cseed\u201d (cf. v. 5).
tn Heb \u201ccaused him to enter into an oath.\u201d"}, {"pk": 2845563, "translation": "NET", "book": 26, "chapter": 17, "verse": 14, "text": "so it would be a lowly kingdom which could not rise on its own but must keep its treaty with him in order to stand."}, {"pk": 2845564, "translation": "NET", "book": 26, "chapter": 17, "verse": 15, "text": "But this one from Israel\u2019s royal family rebelled against the king of Babylon by sending his emissaries to Egypt to obtain horses and a large army. Will he prosper? Will the one doing these things escape? Can he break the covenant and escape?", "comment": "tn Heb \u201che\u201d; the referent (the member of the royal family, v. 13) has been specified in the translation for clarity.
tn Heb \u201chim\u201d; the referent (the king of Babylon) has been specified in the translation for clarity."}, {"pk": 2845565, "translation": "NET", "book": 26, "chapter": 17, "verse": 16, "text": "\u201c\u2018As surely as I live, declares the sovereign LORD, surely in the city of the king who crowned him, whose oath he despised and whose covenant he broke \u2014 in the middle of Babylon he will die!", "comment": "tn Heb \u201cplace.\u201d"}, {"pk": 2845566, "translation": "NET", "book": 26, "chapter": 17, "verse": 17, "text": "Pharaoh with his great army and mighty horde will not help him in battle, when siege ramps are erected and siege-walls are built to kill many people.", "comment": "tn Heb \u201cdeal with\u201d or \u201cwork with.\u201d"}, {"pk": 2845567, "translation": "NET", "book": 26, "chapter": 17, "verse": 18, "text": "He despised the oath by breaking the covenant. Take note \u2014 he gave his promise and did all these things \u2014 he will not escape!", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates being aware of or taking notice of something.
sn Heb \u201chand.\u201d \u201cGiving one\u2019s hand\u201d is a gesture of promise (2 Kgs 10:15)."}, {"pk": 2845568, "translation": "NET", "book": 26, "chapter": 17, "verse": 19, "text": "\u201c\u2018Therefore this is what the sovereign LORD says: As surely as I live, I will certainly repay him for despising my oath and breaking my covenant!", "comment": "tn Heb \u201cplace it on his head.\u201d"}, {"pk": 2845569, "translation": "NET", "book": 26, "chapter": 17, "verse": 20, "text": "I will throw my net over him and he will be caught in my snare; I will bring him to Babylon and judge him there because of the unfaithfulness he committed against me."}, {"pk": 2845570, "translation": "NET", "book": 26, "chapter": 17, "verse": 21, "text": "All the choice men among his troops will die by the sword and the survivors will be scattered to every wind. Then you will know that I, the LORD, have spoken!", "comment": "tc Some manuscripts and versions read \u201cchoice men,\u201d while most manuscripts read \u201cfugitives\u201d; the difference arises from the reversal, or metathesis, of two letters, \u05de\u05b4\u05d1\u05b0\u05e8\u05b8\u05d7\u05b8\u05d9\u05d5 (mivrakhyv) for \u05de\u05b4\u05d1\u05b0\u05d7\u05b8\u05e8\u05d9\u05d5 (mivkharyv).
tn Heb \u201cfall.\u201d"}, {"pk": 2845571, "translation": "NET", "book": 26, "chapter": 17, "verse": 22, "text": "\u201c\u2018This is what the sovereign LORD says: \u201c\u2018I will take a sprig from the lofty top of the cedar and plant it. I will pluck from the top one of its tender twigs; I myself will plant it on a high and lofty mountain.", "comment": "sn The language is analogous to messianic imagery in Isa 11:1; Zech 3:8; 6:4 although the technical terminology is not the same.
tc The LXX lacks \u201cand plant it.\u201d"}, {"pk": 2845572, "translation": "NET", "book": 26, "chapter": 17, "verse": 23, "text": "I will plant it on a high mountain of Israel, and it will raise branches and produce fruit and become a beautiful cedar. Every bird will live under it; Every winged creature will live in the shade of its branches."}, {"pk": 2845573, "translation": "NET", "book": 26, "chapter": 17, "verse": 24, "text": "All the trees of the field will know that I am the LORD. I make the high tree low; I raise up the low tree. I make the green tree wither, and I make the dry tree sprout. I, the LORD, have spoken, and I will do it!\u2019\u201d"}, {"pk": 2845574, "translation": "NET", "book": 26, "chapter": 18, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845575, "translation": "NET", "book": 26, "chapter": 18, "verse": 2, "text": "\u201cWhat do you mean by quoting this proverb concerning the land of Israel, \u201c\u2018The fathers eat sour grapes And the children\u2019s teeth become numb?\u2019", "comment": "tn This word only occurs here and in the parallel passage in Jer 31:29\u201330 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the \u201cbluntness\u201d of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their \u201cedge,\u201d \u201cbite,\u201d or \u201csharpness\u201d because they are numb from the sour taste. For this meaning for the word, see W. L. Holladay, Jeremiah (Hermeneia), 2:197."}, {"pk": 2845576, "translation": "NET", "book": 26, "chapter": 18, "verse": 3, "text": "\u201cAs surely as I live, declares the sovereign LORD, you will not quote this proverb in Israel anymore!", "comment": "tn This expression occurs often in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 20:3, 31, 33; 33:11, 27; 34:8; 35:6, 11)."}, {"pk": 2845577, "translation": "NET", "book": 26, "chapter": 18, "verse": 4, "text": "Indeed! All lives are mine \u2014 the life of the father as well as the life of the son is mine. The one who sins will die.", "comment": "tn Heb \u201clife.\u201d"}, {"pk": 2845578, "translation": "NET", "book": 26, "chapter": 18, "verse": 5, "text": "\u201cSuppose a man is righteous. He practices what is just and right,"}, {"pk": 2845579, "translation": "NET", "book": 26, "chapter": 18, "verse": 6, "text": "does not eat pagan sacrifices on the mountains or pray to the idols of the house of Israel, does not defile his neighbor\u2019s wife, does not have sexual relations with a woman during her period,", "comment": "tn Heb, \u201con the mountains he does not eat.\u201d The mountains are often mentioned as the place where idolatrous sacrifices were eaten (Ezek 20:28; 22:9; 34:6).
tn Heb, \u201cdoes not lift up his eyes.\u201d This refers to looking to idols for help.
tn Heb, \u201cdoes not draw near to.\u201d \u201cDraw near\u201d is a euphemism for sexual intercourse (Lev 18:14; Deut 22:14; Isa 8:3)."}, {"pk": 2845580, "translation": "NET", "book": 26, "chapter": 18, "verse": 7, "text": "does not oppress anyone, but gives the debtor back whatever was given in pledge, does not commit robbery, but gives his bread to the hungry and clothes the naked,", "comment": "tn Heb \u201crestores to the debtor his pledge.\u201d The root occurs in Exod 22:25 in reference to restoring a man\u2019s garment as a pledge before nightfall.
tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2 [see Lev 5:21, 22])."}, {"pk": 2845581, "translation": "NET", "book": 26, "chapter": 18, "verse": 8, "text": "does not engage in usury or charge interest, but refrains from wrongdoing, promotes true justice between men,", "comment": "sn This law was given in Lev 25:36.
tn Heb, \u201cturns back his hand.\u201d
tn Heb \u201cjustice of truth.\u201d"}, {"pk": 2845582, "translation": "NET", "book": 26, "chapter": 18, "verse": 9, "text": "and follows my statutes and observes my regulations by carrying them out. That man is righteous; he will certainly live, declares the sovereign LORD.", "comment": "tc The MT reads \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05d0\u05b1\u05de\u05b6\u05ea (la\u2019asot \u2019emet, \u201cto do with integrity\u201d), while the LXX reads \u201cto do them,\u201d presupposing \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05d0\u05b9\u05ea\u05b8\u05dd (la\u2019asot \u2019otam). The \u05dd (mem) and \u05ea (tav) have been reversed in the MT. The LXX refelcts the original, supported by similar phrasing in Ezekiel 11:20; 20:19.
tn Heb \u201che.\u201d
tn Heb \u201cliving, he will live.\u201d The infinitive absolute precedes the finite verb for emphasis."}, {"pk": 2845583, "translation": "NET", "book": 26, "chapter": 18, "verse": 10, "text": "\u201cSuppose such a man has a violent son who sheds blood and does any of these things mentioned previously", "comment": "tn Heb \u201cbegets.\u201d
tn Heb \u201cand he does, a brother, from one of these.\u201d If \u201cbrother\u201d is retained, it may be an adverbial accusative, \u201cagainst a brother\u201d (i.e., fellow Israelite). But the form is likely dittographic (note the \u05d0\u05d7 [aleph-heth] combination in the following form)."}, {"pk": 2845584, "translation": "NET", "book": 26, "chapter": 18, "verse": 11, "text": "(though the father did not do any of them). He eats pagan sacrifices on the mountains, defiles his neighbor\u2019s wife,", "comment": "tn Heb \u201cand he all of these did not do.\u201d The parenthetical note refers back to the father described in the preceding verses.
sn See note on \u201cmountains\u201d in v. 6."}, {"pk": 2845585, "translation": "NET", "book": 26, "chapter": 18, "verse": 12, "text": "oppresses the poor and the needy, commits robbery, does not give back what was given in pledge, prays to idols, performs abominable acts,", "comment": "sn The poor and needy are often mentioned together in the OT (Deut 24:14; Jer 22:16; Ezek 14:69; Ps 12:6; 35:10; 37:14).
tn Heb \u201clifts up his eyes.\u201d"}, {"pk": 2845586, "translation": "NET", "book": 26, "chapter": 18, "verse": 13, "text": "engages in usury and charges interest. Will he live? He will not! Because he has done all these abominable deeds he will certainly die. He will bear the responsibility for his own death.", "comment": "tn Heb \u201cbe put to death.\u201d The translation follows an alternative reading that appears in several ancient textual witnesses.
tn Heb \u201chis blood will be upon him.\u201d"}, {"pk": 2845587, "translation": "NET", "book": 26, "chapter": 18, "verse": 14, "text": "\u201cBut suppose he in turn has a son who notices all the sins his father commits, considers them, and does not follow his father\u2019s example.", "comment": "tn Heb \u201cand he sees and does not do likewise.\u201d"}, {"pk": 2845588, "translation": "NET", "book": 26, "chapter": 18, "verse": 15, "text": "He does not eat pagan sacrifices on the mountains, does not pray to the idols of the house of Israel, does not defile his neighbor\u2019s wife,"}, {"pk": 2845589, "translation": "NET", "book": 26, "chapter": 18, "verse": 16, "text": "does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry, and clothes the naked,"}, {"pk": 2845590, "translation": "NET", "book": 26, "chapter": 18, "verse": 17, "text": "refrains from wrongdoing, does not engage in usury or charge interest, carries out my regulations and follows my statutes. He will not die for his father\u2019s iniquity; he will surely live.", "comment": "tc This translation follows the LXX. The MT reads \u201crestrains his hand from the poor,\u201d which makes no sense here.
tn Or \u201cin his father\u2019s punishment.\u201d The phrase \u201cin/for [a person\u2019s] iniquity/punishment\u201d occurs fourteen times in Ezekiel: here and in vv. 18, 19, 20; 3:18, 19; 4:17; 7:13, 16; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for \u201ciniquity\u201d may also mean the \u201cpunishment for iniquity.\u201d"}, {"pk": 2845591, "translation": "NET", "book": 26, "chapter": 18, "verse": 18, "text": "As for his father, because he practices extortion, robs his brother, and does what is not good among his people, he will die for his iniquity."}, {"pk": 2845592, "translation": "NET", "book": 26, "chapter": 18, "verse": 19, "text": "\u201cYet you say, \u2018Why should the son not suffer for his father\u2019s iniquity?\u2019 When the son does what is just and right, and observes all my statutes and carries them out, he will surely live.", "comment": "tn Heb \u201clift up, bear.\u201d"}, {"pk": 2845593, "translation": "NET", "book": 26, "chapter": 18, "verse": 20, "text": "The person who sins is the one who will die. A son will not suffer for his father\u2019s iniquity, and a father will not suffer for his son\u2019s iniquity; the righteous person will be judged according to his righteousness, and the wicked person according to his wickedness.", "comment": "tn Heb \u201clift up, bear.\u201d
tn Heb \u201cthe righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.\u201d
tn Heb \u201clift up, bear.\u201d"}, {"pk": 2845594, "translation": "NET", "book": 26, "chapter": 18, "verse": 21, "text": "\u201cBut if the wicked person turns from all the sin he has committed and observes all my statutes and does what is just and right, he will surely live; he will not die."}, {"pk": 2845595, "translation": "NET", "book": 26, "chapter": 18, "verse": 22, "text": "None of the sins he has committed will be held against him; because of the righteousness he has done, he will live.", "comment": "tn Heb \u201cremembered.\u201d"}, {"pk": 2845596, "translation": "NET", "book": 26, "chapter": 18, "verse": 23, "text": "Do I actually delight in the death of the wicked, declares the sovereign LORD? Do I not prefer that he turn from his wicked conduct and live?"}, {"pk": 2845597, "translation": "NET", "book": 26, "chapter": 18, "verse": 24, "text": "\u201cBut if a righteous man turns away from his righteousness and practices wrongdoing according to all the abominable practices the wicked carry out, will he live? All his righteous acts will not be remembered; because of the unfaithful acts he has done and the sin he has committed, he will die.", "comment": "tn Heb \u201cbecause of them he will die.\u201d"}, {"pk": 2845598, "translation": "NET", "book": 26, "chapter": 18, "verse": 25, "text": "\u201cYet you say, \u2018The Lord\u2019s conduct is unjust!\u2019 Hear, O house of Israel: Is my conduct unjust? Is it not your conduct that is unjust?", "comment": "tn Heb \u201cway.\u201d"}, {"pk": 2845599, "translation": "NET", "book": 26, "chapter": 18, "verse": 26, "text": "When a righteous person turns back from his righteousness and practices wrongdoing, he will die for it; because of the wrongdoing he has done, he will die.", "comment": "tn Heb \u201cfor them\u201d or \u201cbecause of them.\u201d"}, {"pk": 2845600, "translation": "NET", "book": 26, "chapter": 18, "verse": 27, "text": "When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life."}, {"pk": 2845601, "translation": "NET", "book": 26, "chapter": 18, "verse": 28, "text": "Because he considered and turned from all the sins he had done, he will surely live; he will not die.", "comment": "tn Heb \u201che saw.\u201d"}, {"pk": 2845602, "translation": "NET", "book": 26, "chapter": 18, "verse": 29, "text": "Yet the house of Israel says, \u2018The Lord\u2019s conduct is unjust!\u2019 Is my conduct unjust, O house of Israel? Is it not your conduct that is unjust?"}, {"pk": 2845603, "translation": "NET", "book": 26, "chapter": 18, "verse": 30, "text": "\u201cTherefore I will judge each person according to his conduct, O house of Israel, declares the sovereign LORD. Repent and turn from all your wickedness; then it will not be an obstacle leading to iniquity.", "comment": "tn Heb \u201cways.\u201d
tn Or \u201cleading to punishment.\u201d
tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter."}, {"pk": 2845604, "translation": "NET", "book": 26, "chapter": 18, "verse": 31, "text": "Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! Why should you die, O house of Israel?", "comment": "sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings."}, {"pk": 2845605, "translation": "NET", "book": 26, "chapter": 18, "verse": 32, "text": "For I take no delight in the death of anyone, declares the sovereign LORD. Repent and live!", "comment": "tn Heb \u201cthe death of the one dying.\u201d"}, {"pk": 2845606, "translation": "NET", "book": 26, "chapter": 19, "verse": 1, "text": "\u201cAnd you, sing a lament for the princes of Israel,", "comment": "tn Heb \u201clift up.\u201d"}, {"pk": 2845607, "translation": "NET", "book": 26, "chapter": 19, "verse": 2, "text": "and say: \u201c\u2018What a lioness was your mother among the lions! She lay among young lions; she reared her cubs.", "comment": "sn Lions probably refer to Judahite royalty and/or nobility. The lioness appears to symbolize the Davidic dynasty, though some see the referent as Hamutal, the wife of Josiah and mother of Jehoahaz and Zedekiah. Gen 49:9 seems to be the background for Judah being compared to lions."}, {"pk": 2845608, "translation": "NET", "book": 26, "chapter": 19, "verse": 3, "text": "She reared one of her cubs; he became a young lion. He learned to tear prey; he devoured people.", "comment": "tn Heb \u201ca man.\u201d"}, {"pk": 2845609, "translation": "NET", "book": 26, "chapter": 19, "verse": 4, "text": "The nations heard about him; he was trapped in their pit. They brought him with hooks to the land of Egypt.", "comment": "sn The description applies to king Jehoahaz (2 Kgs 23:31\u201334; Jer 22:10\u201312)."}, {"pk": 2845610, "translation": "NET", "book": 26, "chapter": 19, "verse": 5, "text": "\u201c\u2018When she realized that she waited in vain, her hope was lost. She took another of her cubs and made him a young lion.", "comment": "sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here."}, {"pk": 2845611, "translation": "NET", "book": 26, "chapter": 19, "verse": 6, "text": "He walked about among the lions; he became a young lion. He learned to tear prey; he devoured people."}, {"pk": 2845612, "translation": "NET", "book": 26, "chapter": 19, "verse": 7, "text": "He broke down their strongholds and devastated their cities. The land and everything in it was frightened at the sound of his roaring.", "comment": "tc The Hebrew text reads \u201cknew,\u201d but is apparently the result of a \u05e8-\u05d3 (dalet-resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading \u201cwidows\u201d as the object of the verb, which he understands in the sense of \u201cdo harm to,\u201d and translates the line: \u201cHe did harm to women by making them widows\u201d (p. 282). The line also appears to be lacking a beat for the meter of the poem.
tc The Hebrew text reads \u201cwidows\u201d instead of \u201cstrongholds,\u201d apparently due to a confusion of \u05e8 (resh) and \u05dc (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding \u201cwidows\u201d in the sense of \u201cwomen made widows.\u201d D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor\u2019s \u201cwidows.\u201d"}, {"pk": 2845613, "translation": "NET", "book": 26, "chapter": 19, "verse": 8, "text": "The nations \u2014 the surrounding regions \u2014 attacked him. They threw their net over him; he was caught in their pit."}, {"pk": 2845614, "translation": "NET", "book": 26, "chapter": 19, "verse": 9, "text": "They put him in a collar with hooks; they brought him to the king of Babylon; they brought him to prison so that his voice would not be heard any longer on the mountains of Israel.", "comment": "tn Or \u201cThey put him in a neck stock with hooks.\u201d The noun \u05e1\u05bc\u05d5\u05bc\u05d2\u05b7\u05e8 (sugar), translated \u201ccollar,\u201d occurs only here in the Bible. L. C. Allen and D. I. Block point out a Babylonian cognate that refers to a device for transporting prisoners of war that held them by their necks (D. I. Block, Ezekiel [NICOT], 1:597, n. 35; L. C. Allen, Ezekiel [WBC], 1:284). Based on the Hebrew root, the traditional rendering had been \u201ccage\u201d (cf. ASV, NAB, NASB, NIV, NRSV).
tc The term in the MT occurs only here and in Eccl 9:12 where it refers to a net for catching fish. The LXX translates this as \u201cprison,\u201d which assumes a confusion of dalet and resh took place in the MT."}, {"pk": 2845615, "translation": "NET", "book": 26, "chapter": 19, "verse": 10, "text": "\u201c\u2018Your mother was like a vine in your vineyard, planted by water. It was fruitful and full of branches because it was well-watered.", "comment": "tc The Hebrew text reads \u201cin your blood,\u201d but most emend to \u201cin your vineyard,\u201d assuming a \u05d1-\u05db (beth-kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading \u201clike a vine full of tendrils, which/because\u2026\u201d; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68."}, {"pk": 2845616, "translation": "NET", "book": 26, "chapter": 19, "verse": 11, "text": "Its boughs were strong, fit for rulers\u2019 scepters; it reached up into the clouds. It stood out because of its height and its many branches.", "comment": "tn The word \u201cfit\u201d does not occur in the Hebrew text.
tn Heb \u201cand it was seen by its height and by the abundance of its branches.\u201d"}, {"pk": 2845617, "translation": "NET", "book": 26, "chapter": 19, "verse": 12, "text": "But it was plucked up in anger; it was thrown down to the ground. The east wind dried up its fruit; its strong branches broke off and withered \u2014 a fire consumed them.", "comment": "sn The east wind symbolizes the Babylonians."}, {"pk": 2845618, "translation": "NET", "book": 26, "chapter": 19, "verse": 13, "text": "Now it is planted in the wilderness, in a dry and thirsty land.", "comment": "sn This metaphor depicts the Babylonian exile of the Davidic dynasty."}, {"pk": 2845619, "translation": "NET", "book": 26, "chapter": 19, "verse": 14, "text": "A fire has gone out from its branch; it has consumed its shoot and its fruit. No strong branch was left in it, nor a scepter to rule.\u2019 This is a lament song, and has become a lament song.\u201d", "comment": "tn The verse describes the similar situation recorded in Judg 9:20."}, {"pk": 2845620, "translation": "NET", "book": 26, "chapter": 20, "verse": 1, "text": "In the seventh year, in the fifth month, on the tenth of the month, some of the elders of Israel came to seek the LORD, and they sat down in front of me.", "comment": "sn The date would be August 14th, 591 b.c. The seventh year is the seventh year of Jehoiachin\u2019s exile.
tn Heb \u201cmen from the elders.\u201d
tn See the note at 14:3."}, {"pk": 2845621, "translation": "NET", "book": 26, "chapter": 20, "verse": 2, "text": "The word of the LORD came to me:"}, {"pk": 2845622, "translation": "NET", "book": 26, "chapter": 20, "verse": 3, "text": "\u201cSon of man, speak to the elders of Israel, and tell them: \u2018This is what the sovereign LORD says: Are you coming to seek me? As surely as I live, I will not allow you to seek me, declares the sovereign LORD.\u2019", "comment": "tn Or \u201cI will not reveal myself to you.\u201d"}, {"pk": 2845623, "translation": "NET", "book": 26, "chapter": 20, "verse": 4, "text": "\u201cAre you willing to pronounce judgment? Are you willing to pronounce judgment, son of man? Then confront them with the abominable practices of their fathers,", "comment": "tn Heb \u201cwill you judge.\u201d Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, \u201cjudge\u201d means to warn of or pronounce God\u2019s impending judgment."}, {"pk": 2845624, "translation": "NET", "book": 26, "chapter": 20, "verse": 5, "text": "and say to them: \u201c\u2018This is what the sovereign LORD says: On the day I chose Israel I swore to the descendants of the house of Jacob and made myself known to them in the land of Egypt. I swore to them, \u201cI am the LORD your God.\u201d", "comment": "tn Heb \u201cI lifted up my hand.\u201d
tn Heb \u201cseed.\u201d
tn Heb \u201cI lifted up my hand.\u201d"}, {"pk": 2845625, "translation": "NET", "book": 26, "chapter": 20, "verse": 6, "text": "On that day I swore to bring them out of the land of Egypt to a land which I had picked out for them, a land flowing with milk and honey, the most beautiful of all lands.", "comment": "tn Heb \u201cI lifted up my hand to them.\u201d
tn Or \u201csearched out.\u201d The Hebrew word is used to describe the activity of the spies in \u201cspying out\u201d the land of Canaan (Num 13\u201314); cf. KJV \u201cI had espied for them.\u201d
sn The phrase \u201ca land flowing with milk and honey,\u201d a figure of speech describing the land\u2019s abundant fertility, occurs in v. 15 as well as Exod 3:8, 17; 13:5; 33:3; Lev 20:24; Num 13:27; Deut 6:3; 11:9; 26:9; 27:3; Josh 5:6; Jer 11:5; 32:23 (see also Deut 1:25; 8:7\u20139)."}, {"pk": 2845626, "translation": "NET", "book": 26, "chapter": 20, "verse": 7, "text": "I said to them, \u201cEach of you must get rid of the detestable idols you keep before you, and do not defile yourselves with the idols of Egypt; I am the LORD your God.\u201d", "comment": "tn Heb \u201ceach one, the detestable things of his eyes, throw away.\u201d The Pentateuch does not refer to the Israelites worshiping idols in Egypt, but Josh 24:14 appears to suggest that they did so."}, {"pk": 2845627, "translation": "NET", "book": 26, "chapter": 20, "verse": 8, "text": "But they rebelled against me, and refused to listen to me; no one got rid of their detestable idols, nor did they abandon the idols of Egypt. Then I decided to pour out my rage on them and fully vent my anger against them in the midst of the land of Egypt.", "comment": "tn Heb \u201ceach one, the detestable things of their eyes did not throw away.\u201d
tn Heb \u201cand I said/thought to pour out.\u201d"}, {"pk": 2845628, "translation": "NET", "book": 26, "chapter": 20, "verse": 9, "text": "I acted for the sake of my reputation, so that I would not be profaned before the nations among whom they lived, before whom I revealed myself by bringing them out of the land of Egypt.", "comment": "tn Heb \u201cbefore the eyes of the nations in whose midst they were.\u201d
tn Heb \u201cto whom I made myself known before their eyes to bring them out from the land of Egypt.\u201d The translation understands the infinitive construct (\u201cto bring them out\u201d) as indicating manner. God\u2019s deliverance of his people from Egypt was an act of self-revelation in that it displayed his power and his commitment to his promises.
tn Heb \u201cfor the sake of my name.\u201d"}, {"pk": 2845629, "translation": "NET", "book": 26, "chapter": 20, "verse": 10, "text": "\u201c\u2018So I brought them out of the land of Egypt and led them to the wilderness."}, {"pk": 2845630, "translation": "NET", "book": 26, "chapter": 20, "verse": 11, "text": "I gave them my statutes and revealed my regulations to them. The one who carries them out will live by them!", "comment": "tn Heb \u201cdoes.\u201d
sn The laws were given at Mount Sinai.
tn Heb \u201cthe man.\u201d
tn The wording and the concept is contained in Lev 18:5 and Deut 30:15\u201319."}, {"pk": 2845631, "translation": "NET", "book": 26, "chapter": 20, "verse": 12, "text": "I also gave them my Sabbaths as a reminder of our relationship, so that they would know that I, the LORD, sanctify them.", "comment": "tn Heb \u201cto become a sign between me and them.\u201d
sn Ezekiel\u2019s contemporary, Jeremiah, also stressed the importance of obedience to the Sabbath law (Jer 17).
tn Or \u201cset them apart.\u201d The last phrase of verse 12 appears to be a citation of Exod 31:13."}, {"pk": 2845632, "translation": "NET", "book": 26, "chapter": 20, "verse": 13, "text": "But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out my rage on them in the wilderness and destroy them.", "comment": "tn Heb \u201cto bring them to an end.\u201d
tn Heb \u201cand I said/thought to pour out.\u201d"}, {"pk": 2845633, "translation": "NET", "book": 26, "chapter": 20, "verse": 14, "text": "I acted for the sake of my reputation, so that I would not be profaned before the nations in whose sight I had brought them out."}, {"pk": 2845634, "translation": "NET", "book": 26, "chapter": 20, "verse": 15, "text": "I also swore to them in the wilderness that I would not bring them to the land I had given them \u2014 a land flowing with milk and honey, the most beautiful of all lands.", "comment": "tn Heb \u201cI lifted up my hand.\u201d"}, {"pk": 2845635, "translation": "NET", "book": 26, "chapter": 20, "verse": 16, "text": "I did this because they rejected my regulations, did not follow my statutes, and desecrated my Sabbaths; for their hearts followed their idols.", "comment": "tn Heb \u201cfor after their idols their heart was going.\u201d The use of the active participle (\u201cwas going\u201d) in the Hebrew text draws attention to the ongoing nature of their idolatrous behavior.
tn The words \u201cI did this\u201d are not in the Hebrew text, but are supplied for stylistic reasons. Verses 15-16 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons."}, {"pk": 2845636, "translation": "NET", "book": 26, "chapter": 20, "verse": 17, "text": "Yet I had pity on them and did not destroy them, so I did not make an end of them in the wilderness.", "comment": "tn Heb \u201cmy eye pitied.\u201d"}, {"pk": 2845637, "translation": "NET", "book": 26, "chapter": 20, "verse": 18, "text": "\u201c\u2018But I said to their children in the wilderness, \u201cDo not follow the practices of your fathers; do not observe their regulations, nor defile yourselves with their idols.", "comment": "tn Heb \u201csons,\u201d reflecting the patriarchal idiom of the culture.
tn Or \u201cstandard of justice.\u201d See Ezek 7:27."}, {"pk": 2845638, "translation": "NET", "book": 26, "chapter": 20, "verse": 19, "text": "I am the LORD your God; follow my statutes, observe my regulations, and carry them out."}, {"pk": 2845639, "translation": "NET", "book": 26, "chapter": 20, "verse": 20, "text": "Treat my Sabbaths as holy and they will be a reminder of our relationship, and then you will know that I am the LORD your God.\u201d", "comment": "tn Or \u201cset apart my Sabbaths.\u201d
tn Heb \u201cand they will become a sign between me and you.\u201d"}, {"pk": 2845640, "translation": "NET", "book": 26, "chapter": 20, "verse": 21, "text": "\u201c\u2018But the children rebelled against me, did not follow my statutes, did not observe my regulations by carrying them out (the one who obeys them will live by them), and desecrated my Sabbaths. I decided to pour out my rage on them and fully vent my anger against them in the wilderness.", "comment": "tn Heb \u201cand I said/thought to pour out.\u201d
tn Heb \u201csons.\u201d
tn Or \u201ccarries them out.\u201d"}, {"pk": 2845641, "translation": "NET", "book": 26, "chapter": 20, "verse": 22, "text": "But I refrained from doing so, and acted instead for the sake of my reputation, so that I would not be profaned before the nations in whose sight I had brought them out.", "comment": "tn Heb \u201cdrew my hand back.\u201d This idiom also occurs in Lam 2:8 and Ps 74:11."}, {"pk": 2845642, "translation": "NET", "book": 26, "chapter": 20, "verse": 23, "text": "I also swore to them in the wilderness that I would scatter them among the nations and disperse them throughout the lands.", "comment": "tn Heb \u201cI lifted up my hand.\u201d
sn Though the Pentateuch does not seem to know of this episode, Ps 106:26\u201327 may speak of God\u2019s oath to exile the people before they had entered Canaan."}, {"pk": 2845643, "translation": "NET", "book": 26, "chapter": 20, "verse": 24, "text": "I did this because they did not observe my regulations, they rejected my statutes, they desecrated my Sabbaths, and their eyes were fixed on their fathers\u2019 idols.", "comment": "tn Or \u201cthey worshiped\u201d (NCV, TEV, CEV); Heb \u201ctheir eyes were on\u201d or \u201cwere after\u201d (cf. v. 16).
tn The words \u201cI did this\u201d are not in the Hebrew text, but are supplied for stylistic reasons. Verses 23-24 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons."}, {"pk": 2845644, "translation": "NET", "book": 26, "chapter": 20, "verse": 25, "text": "I also gave them decrees which were not good and regulations by which they could not live.", "comment": "tn The Hebrew term \u05d7\u05bb\u05e7\u05bc\u05d5\u05b9\u05ea (khuqot; translated \u201cstatutes\u201d elsewhere in this chapter) is normally feminine. Here Ezekiel changes the form to masculine: \u05d7\u05bb\u05e7\u05bc\u05b4\u05d9\u05dd (khuqim). Further, they are not called \u201cmy decrees\u201d as vv. 11 and 13 refer to \u201cmy statutes.\u201d The change is a signal that Ezekiel is not talking about the same statutes in vv. 11 and 13, which lead to life.
tn Or \u201cpermitted.\u201d sn The content of the verse is shocking: that God would \u201cgive\u201d bad decrees. This probably does not refer to the Mosaic law but to the practices of the Canaanites who were left in the land in order to test Israel. See Judg 2:20\u201323, the note on \u201cdecrees\u201d in v. 25, and the note on \u201cpass through the fire\u201d in v. 26."}, {"pk": 2845645, "translation": "NET", "book": 26, "chapter": 20, "verse": 26, "text": "I declared them to be defiled because of their sacrifices \u2014 they caused all their first born to pass through the fire \u2014 so that I would devastate them, so that they will know that I am the LORD.\u2019", "comment": "tn Or \u201cgifts.\u201d
sn This act is prohibited in Deut 12:29\u201331 and Jer 7:31; 19:5; 32:35. See also 2 Kgs 21:6; 23:10. This custom indicates that the laws the Israelites were following were the disastrous laws of pagan nations (see Ezek 16:20\u201321).
sn God sometimes punishes sin by inciting the sinner to sin even more, as the biblical examples of divine hardening and deceit make clear. See Robert B. Chisholm, Jr., \u201cDivine Hardening in the Old Testament,\u201d BSac 153 (1996): 410-34; idem, \u201cDoes God Deceive?\u201d BSac 155 (1998): 11-28. For other instances where the Lord causes individuals to act unwisely or even sinfully as punishment for sin, see 1 Sam 2:25; 2 Sam 17:14; 1 Kgs 12:15; 2 Chr 25:20."}, {"pk": 2845646, "translation": "NET", "book": 26, "chapter": 20, "verse": 27, "text": "\u201cTherefore, speak to the house of Israel, son of man, and tell them, \u2018This is what the sovereign LORD says: In this way too your fathers blasphemed me when they were unfaithful to me."}, {"pk": 2845647, "translation": "NET", "book": 26, "chapter": 20, "verse": 28, "text": "I brought them to the land which I swore to give them, but whenever they saw any high hill or leafy tree, they offered their sacrifices there and presented the offerings that provoke me to anger. They offered their soothing aroma there and poured out their drink offerings.", "comment": "tn Heb \u201cwhich I lifted up my hand.\u201d"}, {"pk": 2845648, "translation": "NET", "book": 26, "chapter": 20, "verse": 29, "text": "So I said to them, What is this high place you go to?\u2019\u201d (So it is called \u201cHigh Place\u201d to this day.)", "comment": "tn The Hebrew word (\u201cBamah\u201d) means \u201chigh place.\u201d"}, {"pk": 2845649, "translation": "NET", "book": 26, "chapter": 20, "verse": 30, "text": "\u201cTherefore say to the house of Israel, \u2018This is what the sovereign LORD says: Will you defile yourselves like your fathers and engage in prostitution with detestable idols?", "comment": "tn Heb \u201cin the way of your fathers.\u201d"}, {"pk": 2845650, "translation": "NET", "book": 26, "chapter": 20, "verse": 31, "text": "When you present your sacrifices \u2014 when you make your sons pass through the fire \u2014 you defile yourselves with all your idols to this very day. Will I allow you to seek me, O house of Israel? As surely as I live, declares the sovereign LORD, I will not allow you to seek me!", "comment": "tn Or \u201cgifts.\u201d
tn Or \u201cWill I reveal myself to you?\u201d
tn Or \u201cI will not reveal myself to you.\u201d"}, {"pk": 2845651, "translation": "NET", "book": 26, "chapter": 20, "verse": 32, "text": "\u201c\u2018What you plan will never happen. You say, \u201cWe will be like the nations, like the clans of the lands, who serve gods of wood and stone.\u201d", "comment": "tn Heb \u201cwhat comes upon your mind.\u201d
tn The Hebrew could also read: \u201cLet us be.\u201d
tn Heb \u201cserving wood and stone.\u201d sn This verse echoes the content of 1 Sam 8:20."}, {"pk": 2845652, "translation": "NET", "book": 26, "chapter": 20, "verse": 33, "text": "As surely as I live, declares the sovereign LORD, with a powerful hand and an outstretched arm, and with an outpouring of rage, I will be king over you.", "comment": "sn This phrase occurs frequently in Deuteronomy (Deut 4:34; 5:15; 7:19; 11:2; 26:8)."}, {"pk": 2845653, "translation": "NET", "book": 26, "chapter": 20, "verse": 34, "text": "I will bring you out from the nations, and will gather you from the lands where you are scattered, with a powerful hand and an outstretched arm and with an outpouring of rage!"}, {"pk": 2845654, "translation": "NET", "book": 26, "chapter": 20, "verse": 35, "text": "I will bring you into the wilderness of the nations, and there I will enter into judgment with you face to face."}, {"pk": 2845655, "translation": "NET", "book": 26, "chapter": 20, "verse": 36, "text": "Just as I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the sovereign LORD."}, {"pk": 2845656, "translation": "NET", "book": 26, "chapter": 20, "verse": 37, "text": "I will make you pass under the shepherd\u2019s staff, and I will bring you into the bond of the covenant.", "comment": "sn The metaphor may be based in Lev 27:32 (see also Jer 33:13; Matt 25:32\u201333). A shepherd would count his sheep as they passed beneath his staff.
tn This is the same Hebrew verb used to describe the passing of the children through the fire."}, {"pk": 2845657, "translation": "NET", "book": 26, "chapter": 20, "verse": 38, "text": "I will eliminate from among you the rebels and those who revolt against me. I will bring them out from the land where they have been residing, but they will not come to the land of Israel. Then you will know that I am the LORD.", "comment": "tn See the note at 2:3."}, {"pk": 2845658, "translation": "NET", "book": 26, "chapter": 20, "verse": 39, "text": "\u201c\u2018As for you, O house of Israel, this is what the sovereign LORD says: Each of you go and serve your idols, if you will not listen to me. But my holy name will not be profaned again by your sacrifices and your idols.", "comment": "tn Heb \u201cand after, if you will not listen to me.\u201d The translation leaves out \u201cand after\u201d for smoothness. The text is difficult. M. Greenberg (Ezekiel [AB], 1:374) suggests that it may mean \u201cbut afterwards, if you will not listen to me\u2026\u201d with an unspoken threat.
tn Or \u201cgifts.\u201d
sn Compare the irony here to Amos 4:4 and Jer 44:25.
sn A similar concept may be found in Lev 18:21; 20:3."}, {"pk": 2845659, "translation": "NET", "book": 26, "chapter": 20, "verse": 40, "text": "For there on my holy mountain, the high mountain of Israel, declares the sovereign LORD, all the house of Israel will serve me, all of them in the land. I will accept them there, and there I will seek your contributions and your choice gifts, with all your holy things.", "comment": "tn Heb \u201call of it.\u201d"}, {"pk": 2845660, "translation": "NET", "book": 26, "chapter": 20, "verse": 41, "text": "When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations."}, {"pk": 2845661, "translation": "NET", "book": 26, "chapter": 20, "verse": 42, "text": "Then you will know that I am the LORD when I bring you to the land of Israel, to the land I swore to give to your fathers.", "comment": "tn Heb \u201cI lifted up my hand.\u201d"}, {"pk": 2845662, "translation": "NET", "book": 26, "chapter": 20, "verse": 43, "text": "And there you will remember your conduct and all your deeds by which you defiled yourselves. You will despise yourselves because of all the evil deeds you have done.", "comment": "tn Heb \u201cways.\u201d
tn Heb \u201cloathe yourselves in your faces.\u201d"}, {"pk": 2845663, "translation": "NET", "book": 26, "chapter": 20, "verse": 44, "text": "Then you will know that I am the LORD, when I deal with you for the sake of my reputation and not according to your wicked conduct and corrupt deeds, O house of Israel, declares the sovereign LORD.\u2019\u201d"}, {"pk": 2845664, "translation": "NET", "book": 26, "chapter": 20, "verse": 45, "text": "(21:1) The word of the LORD came to me:", "comment": "sn Beginning with 20:45, the verse numbers through 21:32 in the English Bible differ by five from the verse numbers in the Hebrew text (BHS), with 20:45 ET = 21:1 HT, 20:46 ET = 21:2 HT, 21:1 ET = 21:6 HT etc., through 21:32 ET = 21:37 HT. Beginning with 22:1 the verse numbers in the English Bible and the Hebrew Bible are again the same."}, {"pk": 2845665, "translation": "NET", "book": 26, "chapter": 20, "verse": 46, "text": "\u201cSon of man, turn toward the south, and speak out against the south. Prophesy against the open scrub land of the Negev,", "comment": "tn Or \u201ctoward Darom.\u201d Darom may mean the south or a region just north of southern city of Beer Sheba. See M. Greenberg, Ezekiel (AB), 2:417-18.
tn The Hebrew term can also mean \u201cforest,\u201d but a meaning of uncultivated wasteland fits the Negev region far better. See M. Greenberg, Ezekiel (AB), 2:418.
tn Or \u201cthe way toward the south,\u201d or \u201cthe way toward Teman.\u201d Teman is in the south and may be a location or the direction.
tn Heb \u201cset your face toward.\u201d This expression occurs as well in Ezek 6:2; 13:17."}, {"pk": 2845666, "translation": "NET", "book": 26, "chapter": 20, "verse": 47, "text": "and say to the scrub land of the Negev, \u2018Hear the word of the LORD: This is what the sovereign LORD says: Look here, I am about to start a fire in you, and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb.
tn Fire also appears as a form of judgment in Ezek 15:4\u20137; 19:12, 14."}, {"pk": 2845667, "translation": "NET", "book": 26, "chapter": 20, "verse": 48, "text": "And everyone will see that I, the LORD, have burned it; it will not be extinguished.\u2019\u201d", "comment": "tn Heb \u201call flesh.\u201d"}, {"pk": 2845668, "translation": "NET", "book": 26, "chapter": 20, "verse": 49, "text": "Then I said, \u201cO sovereign LORD! They are saying of me, \u2018Does he not simply speak in eloquent figures of speech?\u2019\u201d"}, {"pk": 2845669, "translation": "NET", "book": 26, "chapter": 21, "verse": 1, "text": "(21:6) The word of the LORD came to me:", "comment": "sn Ezek 21:1 in the English Bible is 21:6 in the Hebrew text (BHS). See the note at 20:45."}, {"pk": 2845670, "translation": "NET", "book": 26, "chapter": 21, "verse": 2, "text": "\u201cSon of man, turn toward Jerusalem and speak out against the sanctuaries. Prophesy against the land of Israel", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cset your face toward.\u201d"}, {"pk": 2845671, "translation": "NET", "book": 26, "chapter": 21, "verse": 3, "text": "and say to them, \u2018This is what the LORD says: Look, I am against you. I will draw my sword from its sheath and cut off from you both the righteous and the wicked.", "comment": "tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8.
sn This is the sword of judgment, see Isa 31:8; 34:6; 66:16.
sn Ezekiel elsewhere pictures the Lord\u2019s judgment as discriminating between the righteous and the wicked (9:4\u20136; 18:1\u201320; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25.
tn Heb \u201cthe land of Israel.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) draws attention to something and has been translated here as a verb."}, {"pk": 2845672, "translation": "NET", "book": 26, "chapter": 21, "verse": 4, "text": "Because I will cut off from you both the righteous and the wicked, my sword will go out from its sheath against everyone from the south to the north.", "comment": "tn Heb \u201call flesh\u201d (also in the following verse).
tn Heb \u201cNegev.\u201d The Negev is the south country."}, {"pk": 2845673, "translation": "NET", "book": 26, "chapter": 21, "verse": 5, "text": "Then everyone will know that I am the LORD, who drew my sword from its sheath \u2014 it will not be sheathed again!\u2019"}, {"pk": 2845674, "translation": "NET", "book": 26, "chapter": 21, "verse": 6, "text": "\u201cAnd you, son of man, groan with an aching heart and bitterness; groan before their eyes.", "comment": "tn Heb \u201cbreaking loins.\u201d"}, {"pk": 2845675, "translation": "NET", "book": 26, "chapter": 21, "verse": 7, "text": "When they ask you, \u2018Why are you groaning?\u2019 you will reply, \u2018Because of the report that has come. Every heart will melt with fear and every hand will be limp; everyone will faint and every knee will be wet with urine.\u2019 Pay attention \u2014 it is coming and it will happen, declares the sovereign LORD.\u201d", "comment": "sn This expression depicts in a very vivid way how they will be overcome with fear. See the note on the same phrase in 7:17.
tn Heb \u201cevery spirit will be dim.\u201d"}, {"pk": 2845676, "translation": "NET", "book": 26, "chapter": 21, "verse": 8, "text": "The word of the LORD came to me:"}, {"pk": 2845677, "translation": "NET", "book": 26, "chapter": 21, "verse": 9, "text": "\u201cSon of man, prophesy and say: \u2018This is what the Lord says: \u201c\u2018A sword, a sword is sharpened, and also polished."}, {"pk": 2845678, "translation": "NET", "book": 26, "chapter": 21, "verse": 10, "text": "It is sharpened for slaughter, it is polished to flash like lightning! \u201c\u2018Should we rejoice in the scepter of my son? No! The sword despises every tree!", "comment": "tn Heb \u201cOr shall we rejoice, scepter of my son, it despises every tree.\u201d The translation understands the subject of the verb \u201cdespises,\u201d which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned just before this. Alternatively, the line may be understood as \u201clet us not rejoice, O tribe of my son; it despises every tree.\u201d The same word in Hebrew may be either \u201crod,\u201d \u201cscepter,\u201d or \u201ctribe.\u201d The word sometimes translated as \u201cor\u201d or taken as an interrogative particle may be a negative particle. See D. I. Block, Ezekiel (NICOT), 1:672, n. 79.sn The people of Judah should not place false hope in their king, symbolized by his royal scepter, for God\u2019s judgment (symbolized by fire and then a sword) would destroy every tree (see 20:47), symbolizing the righteous and wicked (see 21:3\u20134)."}, {"pk": 2845679, "translation": "NET", "book": 26, "chapter": 21, "verse": 11, "text": "\u201c\u2018He gave it to be polished, to be grasped in the hand \u2014 the sword is sharpened, it is polished \u2014 giving it into the hand of the executioner."}, {"pk": 2845680, "translation": "NET", "book": 26, "chapter": 21, "verse": 12, "text": "Cry out and moan, son of man, for it is wielded against my people; against all the princes of Israel. They are delivered up to the sword, along with my people. Therefore, strike your thigh.", "comment": "sn This physical action was part of an expression of grief. Cp. Jer. 31:19."}, {"pk": 2845681, "translation": "NET", "book": 26, "chapter": 21, "verse": 13, "text": "\u201c\u2018For testing will come, and what will happen when the scepter, which the sword despises, is no more? declares the sovereign LORD.\u2019", "comment": "tn Heb \u201cFor testing (will come) and what if also a scepter, it despises, will not be?\u201d The translation understands the subject of the verb \u201cdespises,\u201d which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned in the previous verses. The text is very difficult and any rendering is uncertain."}, {"pk": 2845682, "translation": "NET", "book": 26, "chapter": 21, "verse": 14, "text": "\u201cAnd you, son of man, prophesy, and clap your hands together. Let the sword strike twice, even three times! It is a sword for slaughter, a sword for the great slaughter surrounding them."}, {"pk": 2845683, "translation": "NET", "book": 26, "chapter": 21, "verse": 15, "text": "So hearts melt with fear and many stumble. At all their gates I have stationed the sword for slaughter. Ah! It is made to flash, it is drawn for slaughter!"}, {"pk": 2845684, "translation": "NET", "book": 26, "chapter": 21, "verse": 16, "text": "Cut sharply on the right! Swing to the left, wherever your edge is appointed to strike.", "comment": "tn Heb \u201cPut to.\u201d
tn Heb \u201cface.\u201d"}, {"pk": 2845685, "translation": "NET", "book": 26, "chapter": 21, "verse": 17, "text": "I too will clap my hands together, I will exhaust my rage; I the LORD have spoken.\u201d"}, {"pk": 2845686, "translation": "NET", "book": 26, "chapter": 21, "verse": 18, "text": "The word of the LORD came to me:"}, {"pk": 2845687, "translation": "NET", "book": 26, "chapter": 21, "verse": 19, "text": "\u201cYou, son of man, mark out two routes for the king of Babylon\u2019s sword to take; both of them will originate in a single land. Make a signpost and put it at the beginning of the road leading to the city."}, {"pk": 2845688, "translation": "NET", "book": 26, "chapter": 21, "verse": 20, "text": "Mark out the routes for the sword to take: \u201cRabbah of the Ammonites\u201d and \u201cJudah with Jerusalem in it.\u201d", "comment": "tc The MT reads \u201cJudah in fortified Jerusalem,\u201d a geographic impossibility. The translation follows the LXX, which assumes \u05d1\u05bc\u05b0\u05ea\u05d5\u05b9\u05db\u05b8\u05d4\u05bc (b\u00fftokhah, \u201cin it\u201d) for \u05d1\u05bc\u05b0\u05e6\u05d5\u05bc\u05e8\u05b8\u05d4 (b\u00fftsurah, \u201cfortified\u201d). sn As the Babylonians approached from the north, one road would branch off to the left and lead down the east side of the Jordan River to Ammon. The other road would veer to the right and lead down west of the Jordan to Jerusalem."}, {"pk": 2845689, "translation": "NET", "book": 26, "chapter": 21, "verse": 21, "text": "For the king of Babylon stands at the fork in the road at the head of the two routes. He looks for omens: He shakes arrows, he consults idols, he examines animal livers.", "comment": "tn Heb \u201csees.\u201d
tn Heb \u201cthe liver.\u201d
tn This word refers to personal idols that were apparently used for divination purposes (Gen 31:19; 1 Sam 19:13, 16).
sn Mesopotamian kings believed that the gods revealed the future through omens. They employed various divination techniques, some of which are included in the list that follows. A particularly popular technique was the examination and interpretation of the livers of animals. See R. R. Wilson, Prophecy and Society in Ancient Israel, 90-110.
tn Heb \u201cmother.\u201d"}, {"pk": 2845690, "translation": "NET", "book": 26, "chapter": 21, "verse": 22, "text": "Into his right hand comes the portent for Jerusalem \u2014 to set up battering rams, to give the signal for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall.", "comment": "tn Heb \u201cto raise up a voice in a battle cry.\u201d
tn Or \u201con the right side,\u201d i.e., the omen mark on the right side of the liver.
tn Heb \u201cto open the mouth\u201d for slaughter."}, {"pk": 2845691, "translation": "NET", "book": 26, "chapter": 21, "verse": 23, "text": "But those in Jerusalem will view it as a false omen. They have sworn solemn oaths, but the king of Babylon will accuse them of violations in order to seize them.", "comment": "tn Heb \u201cand he will remind of guilt for the purpose of being captured.\u201d The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18).
tn Or \u201ciniquity.\u201d
tn Heb \u201che\u201d; the referent (the king of Babylon) has been specified in the translation for clarity.
sn When the people of Judah realized the Babylonians\u2019 intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).
tn Heb \u201cthey\u201d; the referent (the people in Jerusalem) has been specified in the translation for clarity."}, {"pk": 2845692, "translation": "NET", "book": 26, "chapter": 21, "verse": 24, "text": "\u201cTherefore this is what the sovereign LORD says: \u2018Because you have brought up your own guilt by uncovering your transgressions and revealing your sins through all your actions, for this reason you will be taken by force.", "comment": "tn Heb \u201cBecause you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds \u2013 because you are remembered, by the hand you will be seized.\u201d
tn Heb \u201ccaused to be remembered.\u201d"}, {"pk": 2845693, "translation": "NET", "book": 26, "chapter": 21, "verse": 25, "text": "\u201c\u2018As for you, profane and wicked prince of Israel, whose day has come, the time of final punishment,", "comment": "tn This probably refers to King Zedekiah."}, {"pk": 2845694, "translation": "NET", "book": 26, "chapter": 21, "verse": 26, "text": "this is what the sovereign LORD says: Tear off the turban, take off the crown! Things must change! Exalt the lowly, bring down the proud!", "comment": "tn Heb \u201cThis not this.\u201d
tn Heb \u201cthe high one.\u201d
tn Elsewhere in the Bible the turban is worn by priests (Exod 28:4, 37, 39; 29:6; 39:28, 31; Lev 8:9; 16:4), but here a royal crown is in view."}, {"pk": 2845695, "translation": "NET", "book": 26, "chapter": 21, "verse": 27, "text": "A total ruin I will make it! It will come to an end when the one arrives to whom I have assigned judgment.\u2019", "comment": "tn Heb \u201cA ruin, a ruin, a ruin I will make it.\u201d The threefold repetition of the noun \u201cruin\u201d is for emphasis and draws attention to the degree of ruin that would take place. See IBHS 233 \u00a712.5a and GKC 431-32 \u00a7133.k. The pronominal suffix (translated \u201cit\u201d) on the verb \u201cmake\u201d is feminine in Hebrew. The probable antecedent is the \u201cturban/crown\u201d (both nouns are feminine in form) mentioned in verse 26. The point is that the king\u2019s royal splendor would be completely devastated as judgment overtook his realm and brought his reign to a violent end.
tn Heb \u201cAlso this, he was not, until the coming of the one to whom the judgment belongs and I have given it.\u201d The Hebrew text, as it stands, is grammatically difficult. The pronoun \u201cthis\u201d is feminine, while the following negated verb (\u201cwas not\u201d) is masculine. Some emend the verb to a feminine form (see BHS). In this case the statement refers to the destiny of the king\u2019s turban/crown (symbolizing his reign). See the previous note. The preposition translated \u201cwhen\u201d normally means \u201cuntil,\u201d but here it seems to refer to the period during which the preceding situation is realized, rather than its termination point. See L. C. Allen, Ezekiel (WBC), 2:19, 21. The second part of the statement, though awkward, probably refers to the arrival of the Babylonian king, to whom the Lord had assigned the task of judgment (see 23:24). Or the verse may read \u201cA total ruin I will make, even this. It will not be until the one comes to whom is (the task of) judgment and I have assigned it.\u201d"}, {"pk": 2845696, "translation": "NET", "book": 26, "chapter": 21, "verse": 28, "text": "\u201cAs for you, son of man, prophesy and say, \u2018This is what the sovereign LORD says concerning the Ammonites and their coming humiliation; say: \u201c\u2018A sword, a sword drawn for slaughter, polished to consume, to flash like lightning \u2014", "comment": "tn Heb \u201cto contain, endure.\u201d Since the Hebrew text as it stands makes little, if any, sense, most emend the text to read either \u201cto consume\u201d or \u201cfor destruction.\u201d For discussion of options see D. I. Block, Ezekiel (NICOT), 1:693.
tn Heb \u201ctheir reproach.\u201d"}, {"pk": 2845697, "translation": "NET", "book": 26, "chapter": 21, "verse": 29, "text": "while seeing false visions for you and reading lying omens for you \u2014 to place that sword on the necks of the profane wicked, whose day has come, the time of final punishment.", "comment": "sn The second half of the verse appears to state that the sword of judgment would fall upon the wicked, despite their efforts to prevent it.
tn Heb \u201cin the seeing concerning you falsehood, in divining concerning you a lie.\u201d This probably refers to the attempts of the Ammonites to ward off judgment through prophetic visions and divination.
tn Heb \u201cyou\u201d; the referent (the sword mentioned in v. 28) has been specified in the translation for clarity."}, {"pk": 2845698, "translation": "NET", "book": 26, "chapter": 21, "verse": 30, "text": "Return it to its sheath! In the place where you were created, in your native land, I will judge you.", "comment": "sn Once the Babylonian king\u2019s sword (vv. 19\u201320) has carried out its assigned task, the Lord commands it to halt and announces that Babylon itself will also experience his judgment. See L. C. Allen, Ezekiel (WBC), 2:28.
tn In the Hebrew text of vv. 30\u201332 the second person verbal and pronominal forms are feminine singular. This may indicate that the personified Babylonian sword is being addressed. The Hebrew word for \u201csword\u201d (see v. 28) is feminine. However, it may refer to the Ammonites."}, {"pk": 2845699, "translation": "NET", "book": 26, "chapter": 21, "verse": 31, "text": "I will pour out my anger on you; the fire of my fury I will blow on you. I will hand you over to brutal men, who are skilled in destruction."}, {"pk": 2845700, "translation": "NET", "book": 26, "chapter": 21, "verse": 32, "text": "You will become fuel for the fire \u2014 your blood will stain the middle of the land; you will no longer be remembered, for I, the LORD, have spoken.\u2019\u201d", "comment": "tn Heb \u201cyour blood will be in the middle of the land.\u201d"}, {"pk": 2845701, "translation": "NET", "book": 26, "chapter": 22, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845702, "translation": "NET", "book": 26, "chapter": 22, "verse": 2, "text": "\u201cAs for you, son of man, are you willing to pronounce judgment, are you willing to pronounce judgment on the bloody city? Then confront her with all her abominable deeds!", "comment": "tn Heb \u201cwill you judge.\u201d Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, \u201cjudge\u201d means to warn of or pronounce God\u2019s impending judgment upon the city. See 20:4.
tn The phrase \u201cbloody city\u201d is used of Nineveh in Nah 3:1."}, {"pk": 2845703, "translation": "NET", "book": 26, "chapter": 22, "verse": 3, "text": "Then say, \u2018This is what the sovereign LORD says: O city, who spills blood within herself (which brings on her doom), and who makes herself idols (which results in impurity),", "comment": "tn Heb \u201cher time\u201d; this refers to the time of impending judgment (see the note on \u201cdoom\u201d in v. 4)."}, {"pk": 2845704, "translation": "NET", "book": 26, "chapter": 22, "verse": 4, "text": "you are guilty because of the blood you shed and defiled by the idols you made. You have hastened the day of your doom; the end of your years has come. Therefore I will make you an object of scorn to the nations, an object to be mocked by all lands.", "comment": "tn Heb \u201cyou have brought near your days.\u201d The expression \u201cbring near your days\u201d appears to be an adaptation of the idiom \u201cdays draw near,\u201d which is used to indicate that an event, such as death, is imminent (see Gen 27:41; 47:29; Deut 31:14; 1 Kgs 2:1; Ezek 12:23). Here \u201cyour days\u201d probably refers to the days of the personified city\u2019s life, which was about to come to an end through God\u2019s judgment.
tn Heb \u201cand you have come to your years.\u201d This appears to mean that she has arrived at the time when her years (i.e., life) would end, though it may mean that her years of punishment will begin. Because \u201cday\u201d and \u201ctime\u201d are so closely associated in the immediate context (see 21:25, 29) some prefer to emend the text and read \u201cyou have brought near your time.\u201d See L. C. Allen, Ezekiel (WBC), 2:31, as well as the translator\u2019s note on verse 3.
tn The Hebrew verb is a prophetic perfect, emphasizing that the action is as good as done from the speaker\u2019s perspective."}, {"pk": 2845705, "translation": "NET", "book": 26, "chapter": 22, "verse": 5, "text": "Those both near and far from you will mock you, you with your bad reputation, full of turmoil.", "comment": "tn Heb \u201cunclean of name.\u201d"}, {"pk": 2845706, "translation": "NET", "book": 26, "chapter": 22, "verse": 6, "text": "\u201c\u2018See how each of the princes of Israel living within you has used his authority to shed blood.", "comment": "tn Heb \u201cLook! The princes of Israel, each according to his arm, were in you in order to shed blood.\u201d"}, {"pk": 2845707, "translation": "NET", "book": 26, "chapter": 22, "verse": 7, "text": "They have treated father and mother with contempt within you; they have oppressed the foreigner among you; they have wronged the orphan and the widow within you.", "comment": "tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19\u201321; 26:12\u201313; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation.
tn Heb \u201ctreated lightly, cursed.\u201d"}, {"pk": 2845708, "translation": "NET", "book": 26, "chapter": 22, "verse": 8, "text": "You have despised my holy things and desecrated my Sabbaths!"}, {"pk": 2845709, "translation": "NET", "book": 26, "chapter": 22, "verse": 9, "text": "Slanderous men shed blood within you. Those who live within you eat pagan sacrifices on the mountains; they commit obscene acts among you.", "comment": "sn This statement introduces vv. 10\u201311 and refers in general terms to the sexual sins described there. For the legal background of vv. 10\u201311, see Lev 18:7\u201320; 20:10\u201321; Deut 22:22\u201323, 30; 27:22.
tn Heb \u201cmen of slander are in you in order to shed blood.\u201d
tn Heb \u201cand on the mountains they eat within you.\u201d The mountains mentioned here were the site of pagan sacrifices. See 18:6."}, {"pk": 2845710, "translation": "NET", "book": 26, "chapter": 22, "verse": 10, "text": "They have sex with their father\u2019s wife within you; they violate women during their menstrual period within you.", "comment": "tn Heb \u201c(one who is) unclean due to the impurity they humble within you.\u201d The use of the verb \u201cto humble\u201d suggests that these men forced themselves upon women during menstruation. Having sexual relations with a woman during her period was forbidden by the Law (Lev 18:19; 20:18).
tn Heb \u201cthe nakedness of a father one uncovers within you.\u201d The ancient versions read the verb as plural (\u201cthey uncover\u201d). If the singular is retained, it must be taken as indefinite and representative of the entire group. The idiomatic expression \u201cuncover the nakedness\u201d refers here to sexual intercourse (cf. Lev 18:6). To uncover a father\u2019s nakedness could include sexual relations with one\u2019s own mother (Lev 18:7), but more likely it refers to having intercourse with another wife of one\u2019s father, such as a stepmother (Lev 18:8; cf. Gen 35:22; 49:4)."}, {"pk": 2845711, "translation": "NET", "book": 26, "chapter": 22, "verse": 11, "text": "One commits an abominable act with his neighbor\u2019s wife; another obscenely defiles his daughter-in-law; another violates his sister \u2014 his father\u2019s daughter \u2014 within you.", "comment": "sn Sexual relations with one\u2019s half-sister may be primarily in view here. See Lev 18:9; 20:17.
tn Heb \u201ca man.\u201d
tn The verb is the same one used in verse 10b and suggests forcible sexual violation of the woman."}, {"pk": 2845712, "translation": "NET", "book": 26, "chapter": 22, "verse": 12, "text": "They take bribes within you to shed blood. You engage in usury and charge interest; you extort money from your neighbors. You have forgotten me, declares the sovereign LORD.", "comment": "sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.
tn Heb \u201cusury and interest you take.\u201d See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.
tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens."}, {"pk": 2845713, "translation": "NET", "book": 26, "chapter": 22, "verse": 13, "text": "\u201c\u2018See, I strike my hands together at the dishonest profit you have made, and at the bloodshed they have done among you.", "comment": "sn This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17).
tn Heb \u201cthe blood which was in you.\u201d"}, {"pk": 2845714, "translation": "NET", "book": 26, "chapter": 22, "verse": 14, "text": "Can your heart endure, or can your hands be strong when I deal with you? I, the LORD, have spoken, and I will do it!", "comment": "tn Heb \u201cstand.\u201d The heart here stands for the emotions; Jerusalem would panic in the face of God\u2019s judgment.
tn Heb \u201cin the days when I act against you.\u201d"}, {"pk": 2845715, "translation": "NET", "book": 26, "chapter": 22, "verse": 15, "text": "I will scatter you among the nations and disperse you among various countries; I will remove your impurity from you.", "comment": "sn The ultimate purpose of divine judgment is to purify the covenant community of its sins."}, {"pk": 2845716, "translation": "NET", "book": 26, "chapter": 22, "verse": 16, "text": "You will be profaned within yourself in the sight of the nations; then you will know that I am the LORD.\u2019\u201d", "comment": "tc Several ancient versions read the verb as first person, in which case the Lord refers to how his people\u2019s sin brings disgrace upon him. For a defense of the Hebrew text, see D. I. Block, Ezekiel (NICOT), 1:712, n. 68, and M. Greenberg, Ezekiel (AB), 2:457-58. tn The phrase \u201cwithin yourself\u201d is the same as the several previous occurrences of \u201cwithin you\u201d but adjusted to fit this clause which is the culmination of the series of indictments."}, {"pk": 2845717, "translation": "NET", "book": 26, "chapter": 22, "verse": 17, "text": "The word of the LORD came to me:"}, {"pk": 2845718, "translation": "NET", "book": 26, "chapter": 22, "verse": 18, "text": "\u201cSon of man, the house of Israel has become slag to me. All of them are like bronze, tin, iron, and lead in the furnace; they are the worthless slag of silver.", "comment": "tn For similar imagery, see Isa 1:21\u201326; Jer 6:27\u201330."}, {"pk": 2845719, "translation": "NET", "book": 26, "chapter": 22, "verse": 19, "text": "Therefore this is what the sovereign LORD says: \u2018Because all of you have become slag, look out! \u2014 I am about to gather you in the middle of Jerusalem.", "comment": "tn The Hebrew second person pronoun is masculine plural here and in vv. 19b\u201321, indicating that the people are being addressed.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2845720, "translation": "NET", "book": 26, "chapter": 22, "verse": 20, "text": "As silver, bronze, iron, lead, and tin are gathered in a furnace so that the fire can melt them, so I will gather you in my anger and in my rage. I will deposit you there and melt you.", "comment": "tn Heb \u201cI will put.\u201d No object is supplied in the Hebrew, prompting many to emend the text to \u201cI will blow.\u201d See BHS and verse 21."}, {"pk": 2845721, "translation": "NET", "book": 26, "chapter": 22, "verse": 21, "text": "I will gather you and blow on you with the fire of my fury, and you will be melted in it."}, {"pk": 2845722, "translation": "NET", "book": 26, "chapter": 22, "verse": 22, "text": "As silver is melted in a furnace, so you will be melted in it, and you will know that I, the LORD, have poured out my anger on you.\u2019\u201d"}, {"pk": 2845723, "translation": "NET", "book": 26, "chapter": 22, "verse": 23, "text": "The word of the LORD came to me:"}, {"pk": 2845724, "translation": "NET", "book": 26, "chapter": 22, "verse": 24, "text": "\u201cSon of man, say to her: \u2018You are a land that receives no rain or showers in the day of my anger.\u2019", "comment": "tn Heb \u201cin a day of anger.\u201d
tc The MT reads \u201cthat is not cleansed\u201d; the LXX reads \u201cthat is not drenched,\u201d which assumes a different vowel pointing as well as the loss of a \u05de (mem) due to haplography. In light of the following reference to showers, the reading of the LXX certainly fits the context well. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 2:32. Yet the MT is not an unreasonable reading since uncleanness in the land also fits the context, and a poetic connection between rain and the land being uncleansed may be feasible since washing with water is elsewhere associated with cleansing (Num 8:7; 31:23; Ps 51:7)."}, {"pk": 2845725, "translation": "NET", "book": 26, "chapter": 22, "verse": 25, "text": "Her princes within her are like a roaring lion tearing its prey; they have devoured lives. They take away riches and valuable things; they have made many women widows within it.", "comment": "tn Heb \u201cher widows they have multiplied.\u201d The statement alludes to their murderous acts.
tn Heb \u201ca conspiracy of her prophets is in her midst.\u201d The LXX reads \u201cwhose princes\u201d rather than \u201ca conspiracy of prophets.\u201d The prophets are mentioned later in the paragraph (v. 28). If one follows the LXX in verse 25, then five distinct groups are mentioned in vv. 25\u201329: princes, priests, officials, prophets, and the people of the land. For a defense of the Septuagintal reading, see L. C. Allen, Ezekiel (WBC), 2:32, and D. I. Block, Ezekiel (NICOT), 1:720, n. 4."}, {"pk": 2845726, "translation": "NET", "book": 26, "chapter": 22, "verse": 26, "text": "Her priests abuse my law and have desecrated my holy things. They do not distinguish between the holy and the profane, or recognize any distinction between the unclean and the clean. They ignore my Sabbaths and I am profaned in their midst.", "comment": "tn Heb \u201chide their eyes from.\u201d The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15).
tn Or \u201cbetween the consecrated and the common.\u201d"}, {"pk": 2845727, "translation": "NET", "book": 26, "chapter": 22, "verse": 27, "text": "Her officials are like wolves in her midst rending their prey \u2014 shedding blood and destroying lives \u2014 so they can get dishonest profit."}, {"pk": 2845728, "translation": "NET", "book": 26, "chapter": 22, "verse": 28, "text": "Her prophets coat their messages with whitewash. They see false visions and announce lying omens for them, saying, \u2018This is what the sovereign LORD says,\u2019 when the LORD has not spoken.", "comment": "tn Heb \u201cher prophets coat for themselves with whitewash.\u201d The expression may be based on Ezek 13:10\u201315."}, {"pk": 2845729, "translation": "NET", "book": 26, "chapter": 22, "verse": 29, "text": "The people of the land have practiced extortion and committed robbery. They have wronged the poor and needy; they have oppressed the foreigner who lives among them and denied them justice.", "comment": "tn Heb \u201cand the foreigner they have oppressed without justice.\u201d"}, {"pk": 2845730, "translation": "NET", "book": 26, "chapter": 22, "verse": 30, "text": "\u201cI looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one.", "comment": "tn Heb \u201cI did not find.\u201d"}, {"pk": 2845731, "translation": "NET", "book": 26, "chapter": 22, "verse": 31, "text": "So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, declares the sovereign LORD.\u201d", "comment": "tn Heb \u201ctheir way on their head I have placed.\u201d"}, {"pk": 2845732, "translation": "NET", "book": 26, "chapter": 23, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845733, "translation": "NET", "book": 26, "chapter": 23, "verse": 2, "text": "\u201cSon of man, there were two women who were daughters of the same mother."}, {"pk": 2845734, "translation": "NET", "book": 26, "chapter": 23, "verse": 3, "text": "They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers fondled their virgin nipples there.", "comment": "tn In the Hebrew text the subject is left unstated and must be supplied from the context."}, {"pk": 2845735, "translation": "NET", "book": 26, "chapter": 23, "verse": 4, "text": "Oholah was the name of the older and Oholibah the name of her younger sister. They became mine, and gave birth to sons and daughters. Oholah is Samaria and Oholibah is Jerusalem.", "comment": "sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.
tn The names Oholah and Oholibah are both derived from the word meaning \u201ctent.\u201d The meaning of Oholah is \u201cher tent,\u201d while Oholibah means \u201cmy tent is in her.\u201d"}, {"pk": 2845736, "translation": "NET", "book": 26, "chapter": 23, "verse": 5, "text": "\u201cOholah engaged in prostitution while she was mine. She lusted after her lovers, the Assyrians \u2014 warriors", "comment": "tn Heb \u201cAssyria.\u201d
tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.
tn Heb \u201cwhile she was under me.\u201d The expression indicates that Oholah is viewed as the Lord\u2019s wife. See Num 5:19\u201320, 29. sn Played the harlot refers to alliances with pagan nations in this context. In Ezek 16 harlotry described the sin of idolatry."}, {"pk": 2845737, "translation": "NET", "book": 26, "chapter": 23, "verse": 6, "text": "clothed in blue, governors and officials, all of them desirable young men, horsemen riding on horses."}, {"pk": 2845738, "translation": "NET", "book": 26, "chapter": 23, "verse": 7, "text": "She bestowed her sexual favors on them; all of them were the choicest young men of Assyria. She defiled herself with all whom she desired \u2014 with all their idols.", "comment": "tn Heb \u201clusted after.\u201d"}, {"pk": 2845739, "translation": "NET", "book": 26, "chapter": 23, "verse": 8, "text": "She did not abandon the prostitution she had practiced in Egypt; for in her youth men had sex with her, fondled her virgin breasts, and ravished her.", "comment": "tn Heb \u201cand poured out their harlotry on her.\u201d"}, {"pk": 2845740, "translation": "NET", "book": 26, "chapter": 23, "verse": 9, "text": "Therefore I handed her over to her lovers, the Assyrians for whom she lusted.", "comment": "tn Heb \u201cI gave her into the hand of her lovers, into the hand of the sons of Assyria.\u201d"}, {"pk": 2845741, "translation": "NET", "book": 26, "chapter": 23, "verse": 10, "text": "They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious among women, and they executed judgments against her.", "comment": "tn Heb \u201cname.\u201d"}, {"pk": 2845742, "translation": "NET", "book": 26, "chapter": 23, "verse": 11, "text": "\u201cHer sister Oholibah watched this, but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister.", "comment": "tn The word \u201cthis\u201d is not in the original text."}, {"pk": 2845743, "translation": "NET", "book": 26, "chapter": 23, "verse": 12, "text": "She lusted after the Assyrians \u2014 governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men."}, {"pk": 2845744, "translation": "NET", "book": 26, "chapter": 23, "verse": 13, "text": "I saw that she was defiled; both of them followed the same path."}, {"pk": 2845745, "translation": "NET", "book": 26, "chapter": 23, "verse": 14, "text": "But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red,", "comment": "tn The only other occurrence of the Hebrew term is in Jer 22:14."}, {"pk": 2845746, "translation": "NET", "book": 26, "chapter": 23, "verse": 15, "text": "wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians whose native land is Chaldea.", "comment": "tn Heb \u201cthe sons of Babel.\u201d"}, {"pk": 2845747, "translation": "NET", "book": 26, "chapter": 23, "verse": 16, "text": "When she saw them, she lusted after them and sent messengers to them in Chaldea.", "comment": "sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12\u201315) and Jehoiakim (2 Kgs 23:34\u201324:1).
tn Heb \u201cat the appearance of her eyes.\u201d"}, {"pk": 2845748, "translation": "NET", "book": 26, "chapter": 23, "verse": 17, "text": "The Babylonians crawled into bed with her. They defiled her with their lust; after she was defiled by them, she became disgusted with them.", "comment": "tn Heb \u201cThe sons of Babel came to her on a bed of love.\u201d
tn Heb \u201cher soul.\u201d"}, {"pk": 2845749, "translation": "NET", "book": 26, "chapter": 23, "verse": 18, "text": "When she lustfully exposed her nakedness, I was disgusted with her, just as I had been disgusted with her sister.", "comment": "tn Heb \u201cmy soul.\u201d
tn Heb \u201cmy soul.\u201d
tn Heb \u201cShe exposed her harlotry and she exposed her nakedness.\u201d"}, {"pk": 2845750, "translation": "NET", "book": 26, "chapter": 23, "verse": 19, "text": "Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt."}, {"pk": 2845751, "translation": "NET", "book": 26, "chapter": 23, "verse": 20, "text": "She lusted after their genitals \u2014 as large as those of donkeys, and their seminal emission was as strong as that of stallions.", "comment": "tn Heb \u201cShe lusted after their concubines (?) whose flesh was the flesh of donkeys.\u201d The phrase \u201ctheir concubines\u201d is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of \u201cparamour,\u201d but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians\u2019 genitals. The relative pronoun that follows introduces a more specific description of their genitals."}, {"pk": 2845752, "translation": "NET", "book": 26, "chapter": 23, "verse": 21, "text": "This is how you assessed the obscene conduct of your youth, when the Egyptians fondled your nipples and squeezed your young breasts.", "comment": "tn Heb \u201cfor the sake of,\u201d but the expression is awkward and is better emended to read \u201cto squeeze.\u201d See L. C. Allen, Ezekiel (WBC), 2:43.
tn Or \u201cyou took note of.\u201d The Hebrew verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering \u201cyou missed\u201d or by extension \u201cyou longed for,\u201d but such an extension of the Niphal \u201cto be missing\u201d is otherwise unattested.
tn Heb \u201cwhen (they) did,\u201d but the verb makes no sense here and is better emended to \u201cwhen (they) fondled,\u201d a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43."}, {"pk": 2845753, "translation": "NET", "book": 26, "chapter": 23, "verse": 22, "text": "\u201cTherefore, Oholibah, this is what the sovereign LORD says: Look here, I am about to stir up against you the lovers with whom you were disgusted; I will bring them against you from every side:", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2845754, "translation": "NET", "book": 26, "chapter": 23, "verse": 23, "text": "the Babylonians and all the Chaldeans, Pekod, Shoa, and Koa, and all the Assyrians with them, desirable young men, all of them governors and officials, officers and nobles, all of them riding on horses.", "comment": "sn Koa was the name of another Mesopotamian people group (the Qutu).
sn Pekod was the name of an Aramean tribe (known as Puqudu in Mesopotamian texts) that lived in the region of the Tigris River.
sn Shoa was the name of a nomadic people (the Sutu) that lived in Mesopotamia."}, {"pk": 2845755, "translation": "NET", "book": 26, "chapter": 23, "verse": 24, "text": "They will attack you with weapons, chariots, wagons, and with a huge army; they will array themselves against you on every side with large shields, small shields, and helmets. I will assign them the task of judgment; they will punish you according to their laws.", "comment": "tn Heb \u201can assembly of peoples.\u201d
tn Heb \u201ccome against.\u201d
tn Heb \u201cI will place before them judgment.\u201d
tn This is the only occurrence of this term in the OT. The precise meaning is uncertain."}, {"pk": 2845756, "translation": "NET", "book": 26, "chapter": 23, "verse": 25, "text": "I will direct my jealous anger against you, and they will deal with you in rage. They will cut off your nose and your ears, and your survivors will die by the sword. They will seize your sons and daughters, and your survivors will be consumed by fire.", "comment": "tn Heb \u201cgive.\u201d
tn Heb \u201cthey will remove.\u201d sn This method of punishment is attested among ancient Egyptian and Hittite civilizations. See W. Zimmerli, Ezekiel (Hermeneia), 1:489.
tn Heb \u201cfall.\u201d"}, {"pk": 2845757, "translation": "NET", "book": 26, "chapter": 23, "verse": 26, "text": "They will strip your clothes off you and take away your beautiful jewelry."}, {"pk": 2845758, "translation": "NET", "book": 26, "chapter": 23, "verse": 27, "text": "So I will put an end to your obscene conduct and your prostitution which you have practiced in the land of Egypt. You will not seek their help or remember Egypt anymore.", "comment": "tn Heb \u201cI will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.\u201d
tn Heb \u201clift your eyes to them.\u201d"}, {"pk": 2845759, "translation": "NET", "book": 26, "chapter": 23, "verse": 28, "text": "\u201cFor this is what the sovereign LORD says: Look here, I am about to deliver you over to those whom you hate, to those with whom you were disgusted.", "comment": "tn Heb \u201cI am giving you into the hand of.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2845760, "translation": "NET", "book": 26, "chapter": 23, "verse": 29, "text": "They will treat you with hatred, take away all you have labored for, and leave you naked and bare. Your nakedness will be exposed, just as when you engaged in prostitution and obscene conduct.", "comment": "tn Heb \u201cThe nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.\u201d
tn The Hebrew term means \u201clabor,\u201d but by extension it can also refer to that for which one works."}, {"pk": 2845761, "translation": "NET", "book": 26, "chapter": 23, "verse": 30, "text": "I will do these things to you because you engaged in prostitution with the nations, polluting yourself with their idols.", "comment": "tn The infinitive absolute continues the sequence begun in v. 28: \u201cLook here, I am about to deliver you.\u201d See Jo\u00fcon 2:430 \u00a7123.w."}, {"pk": 2845762, "translation": "NET", "book": 26, "chapter": 23, "verse": 31, "text": "You have followed the ways of your sister, so I will place her cup of judgment in your hand.", "comment": "tn Heb \u201cher cup.\u201d A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36)."}, {"pk": 2845763, "translation": "NET", "book": 26, "chapter": 23, "verse": 32, "text": "\u201cThis is what the sovereign LORD says: \u201cYou will drink your sister\u2019s deep and wide cup; you will be scorned and derided, for it holds a great deal.", "comment": "sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless."}, {"pk": 2845764, "translation": "NET", "book": 26, "chapter": 23, "verse": 33, "text": "You will be overcome by drunkenness and sorrow. The cup of your sister Samaria is a cup of horror and desolation.", "comment": "tn Heb \u201cfilled with.\u201d"}, {"pk": 2845765, "translation": "NET", "book": 26, "chapter": 23, "verse": 34, "text": "You will drain it dry, gnaw its pieces, and tear out your breasts, for I have spoken, declares the sovereign LORD.", "comment": "tn Heb \u201cYou will drink it and drain (it).\u201d
tn D. I. Block compares this to the idiom of \u201clicking the plate\u201d (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated \u201cgnaw\u201d is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun \u201cbone\u201d and seems to mean to \u201cbreak (bones).\u201d Why it would be collocated with \u201csherds\u201d is not clear. For this reason some emend the phrase to read \u201cconsume its dregs\u201d (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read \u201cswallow,\u201d as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them.
sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21)."}, {"pk": 2845766, "translation": "NET", "book": 26, "chapter": 23, "verse": 35, "text": "\u201cTherefore this is what the sovereign LORD says: Because you have forgotten me and completely disregarded me, you must bear now the punishment for your obscene conduct and prostitution.\u201d", "comment": "tn The word \u201cpunishment\u201d is not in the Hebrew text but is demanded by the context.
tn Heb \u201cand you cast me behind your back.\u201d The expression pictures her rejection of the Lord (see 1 Kgs 14:9)."}, {"pk": 2845767, "translation": "NET", "book": 26, "chapter": 23, "verse": 36, "text": "The LORD said to me: \u201cSon of man, are you willing to pronounce judgment on Oholah and Oholibah? Then declare to them their abominable deeds!", "comment": "tn Heb \u201cwill you judge.\u201d Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, \u201cjudge\u201d means to warn of or pronounce God\u2019s impending judgment. See 20:4; 22:2."}, {"pk": 2845768, "translation": "NET", "book": 26, "chapter": 23, "verse": 37, "text": "For they have committed adultery and blood is on their hands. They have committed adultery with their idols, and their sons, whom they bore to me, they have passed through the fire as food to their idols.", "comment": "tn Heb \u201cthey have passed to them for food.\u201d The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35.
sn The Lord speaks here in the role of the husband of the sisters."}, {"pk": 2845769, "translation": "NET", "book": 26, "chapter": 23, "verse": 38, "text": "Moreover, they have done this to me: In the very same day they desecrated my sanctuary and profaned my Sabbaths.", "comment": "tn Heb \u201cin that day.\u201d"}, {"pk": 2845770, "translation": "NET", "book": 26, "chapter": 23, "verse": 39, "text": "On the same day they slaughtered their sons for their idols, they came to my sanctuary to desecrate it. This is what they have done in the middle of my house."}, {"pk": 2845771, "translation": "NET", "book": 26, "chapter": 23, "verse": 40, "text": "\u201cThey even sent for men from far away; when the messenger arrived, those men set out. For them you bathed, painted your eyes, and decorated yourself with jewelry.", "comment": "tn Heb \u201cto whom a messenger was sent, and look, they came.\u201d Foreign alliances are in view here.
tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse 42a (note \u201cher\u201d), but then both sisters are described in verse 42b, where the feminine pronouns are again plural."}, {"pk": 2845772, "translation": "NET", "book": 26, "chapter": 23, "verse": 41, "text": "You sat on a magnificent couch, with a table arranged in front of it where you placed my incense and my olive oil."}, {"pk": 2845773, "translation": "NET", "book": 26, "chapter": 23, "verse": 42, "text": "The sound of a carefree crowd accompanied her, including all kinds of men; even Sabeans were brought from the desert. The sisters put bracelets on their wrists and beautiful crowns on their heads.", "comment": "tn An alternate reading is \u201cdrunkards.\u201d Sheba is located in the area of modern day Yemen.
tn Heb \u201cand men from the multitude of mankind.\u201d
tn Heb \u201c(was) in her.\u201d
tn Heb \u201cthey\u201d; the referents (the sisters) have been specified in the translation for the sake of clarity."}, {"pk": 2845774, "translation": "NET", "book": 26, "chapter": 23, "verse": 43, "text": "Then I said about the one worn out by adultery, \u2018Now they will commit immoral acts with her.\u2019"}, {"pk": 2845775, "translation": "NET", "book": 26, "chapter": 23, "verse": 44, "text": "They had sex with her as one does with a prostitute. In this way they had sex with Oholah and Oholibah, promiscuous women.", "comment": "tn Heb \u201cand they came to her.\u201d"}, {"pk": 2845776, "translation": "NET", "book": 26, "chapter": 23, "verse": 45, "text": "But upright men will punish them appropriately for their adultery and bloodshed, because they are adulteresses and blood is on their hands.", "comment": "tn Heb \u201cand upright men will judge them (with) the judgment of adulteresses and the judgment of those who shed blood.\u201d"}, {"pk": 2845777, "translation": "NET", "book": 26, "chapter": 23, "verse": 46, "text": "\u201cFor this is what the sovereign LORD says: Bring up an army against them and subject them to terror and plunder.", "comment": "tn Heb \u201cgive them to.\u201d
tn Heb \u201cassembly.\u201d"}, {"pk": 2845778, "translation": "NET", "book": 26, "chapter": 23, "verse": 47, "text": "That army will pelt them with stones and slash them with their swords; they will kill their sons and daughters and burn their houses.", "comment": "tn The Hebrew text adds \u201cwith fire.\u201d"}, {"pk": 2845779, "translation": "NET", "book": 26, "chapter": 23, "verse": 48, "text": "I will put an end to the obscene conduct in the land; all the women will learn a lesson from this and not engage in obscene conduct."}, {"pk": 2845780, "translation": "NET", "book": 26, "chapter": 23, "verse": 49, "text": "They will repay you for your obscene conduct, and you will be punished for idol worship. Then you will know that I am the sovereign LORD.\u201d", "comment": "tn Heb \u201cand the sins of your idols you will bear.\u201d By extension it can mean the punishment for the sins."}, {"pk": 2845781, "translation": "NET", "book": 26, "chapter": 24, "verse": 1, "text": "The word of the LORD came to me in the ninth year, in the tenth month, on the tenth day of the month :", "comment": "tn The date of this oracle was January 15, 588 b.c."}, {"pk": 2845782, "translation": "NET", "book": 26, "chapter": 24, "verse": 2, "text": "\u201cSon of man, write down the name of this day, this very day. The king of Babylon has laid siege to Jerusalem this very day.", "comment": "tn Heb \u201clean on, put pressure on.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2845783, "translation": "NET", "book": 26, "chapter": 24, "verse": 3, "text": "Recite a proverb to this rebellious house and say to them, \u2018This is what the sovereign LORD says: \u201c\u2018Set on the pot, set it on, pour water in it too;", "comment": "sn See Ezek 11:3\u201312.
sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26\u201327; 12:2\u20133, 9, 25; 17:12; 24:3)."}, {"pk": 2845784, "translation": "NET", "book": 26, "chapter": 24, "verse": 4, "text": "add the pieces of meat to it, every good piece, the thigh and the shoulder; fill it with choice bones."}, {"pk": 2845785, "translation": "NET", "book": 26, "chapter": 24, "verse": 5, "text": "Take the choice bone of the flock, heap up bones under it; boil rapidly, and boil its bones in it."}, {"pk": 2845786, "translation": "NET", "book": 26, "chapter": 24, "verse": 6, "text": "\u201c\u2018Therefore this is what the sovereign LORD says: Woe to the city of bloodshed, the pot whose rot is in it, whose rot has not been removed from it! Empty it piece by piece. No lot has fallen on it.", "comment": "tn Heb \u201chas not gone out.\u201d
tn Or \u201crust.\u201d
tn Here \u201clot\u201d may refer to the decision made by casting lots; it is not chosen at all."}, {"pk": 2845787, "translation": "NET", "book": 26, "chapter": 24, "verse": 7, "text": "For her blood was in it; she poured it on an exposed rock; she did not pour it on the ground to cover it up with dust."}, {"pk": 2845788, "translation": "NET", "book": 26, "chapter": 24, "verse": 8, "text": "To arouse anger, to take vengeance, I have placed her blood on an exposed rock so that it cannot be covered up."}, {"pk": 2845789, "translation": "NET", "book": 26, "chapter": 24, "verse": 9, "text": "\u201c\u2018Therefore this is what the sovereign LORD says: Woe to the city of bloodshed! I will also make the pile high."}, {"pk": 2845790, "translation": "NET", "book": 26, "chapter": 24, "verse": 10, "text": "Pile up the bones, kindle the fire; cook the meat well, mix in the spices, let the bones be charred."}, {"pk": 2845791, "translation": "NET", "book": 26, "chapter": 24, "verse": 11, "text": "Set the empty pot on the coals, until it becomes hot and its copper glows, until its uncleanness melts within it and its rot is consumed.", "comment": "tn Heb \u201cset it upon its coals, empty.\u201d
tn Or \u201crust\u201d (so also in v. 12)."}, {"pk": 2845792, "translation": "NET", "book": 26, "chapter": 24, "verse": 12, "text": "It has tried my patience; yet its thick rot is not removed from it. Subject its rot to the fire!", "comment": "tn Heb \u201cdoes not go out.\u201d
tn Heb \u201c(with) toil she has wearied.\u201d The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered \u201ctoil\u201d in the literal translation above) occurs only here in the OT, and the verb \u201cshe has wearied\u201d lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone\u2019s patience. The feminine subject is apparently the symbolic pot.
tn Heb \u201cin fire its rust.\u201d The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768."}, {"pk": 2845793, "translation": "NET", "book": 26, "chapter": 24, "verse": 13, "text": "You mix uncleanness with obscene conduct. I tried to cleanse you, but you are not clean. You will not be cleansed from your uncleanness until I have exhausted my anger on you.", "comment": "tn Heb \u201cbecause I cleansed you.\u201d In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God\u2019s efforts to cleanse his people, they resisted him and remained morally impure.
tn Heb \u201cin your uncleanness (is) obscene conduct.\u201d
tn The Hebrew text adds the word \u201cagain.\u201d"}, {"pk": 2845794, "translation": "NET", "book": 26, "chapter": 24, "verse": 14, "text": "\u201c\u2018I the LORD have spoken; judgment is coming and I will act! I will not relent, or show pity, or be sorry! I will judge you according to your conduct and your deeds, declares the sovereign LORD.\u2019\u201d", "comment": "tn Heb \u201cit\u201d; the referent has been specified in the translation for clarity.
tn Heb \u201cways.\u201d
tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, \u201cthey will judge you,\u201d which could be translated, \u201cyou will be judged.\u201d
tn Or perhaps, \u201cchange my mind.\u201d"}, {"pk": 2845795, "translation": "NET", "book": 26, "chapter": 24, "verse": 15, "text": "The word of LORD came to me:"}, {"pk": 2845796, "translation": "NET", "book": 26, "chapter": 24, "verse": 16, "text": "\u201cSon of man, realize that I am about to take the delight of your eyes away from you with a jolt, but you must not mourn or weep or shed tears.", "comment": "tn Heb \u201ca strike.\u201d"}, {"pk": 2845797, "translation": "NET", "book": 26, "chapter": 24, "verse": 17, "text": "Groan in silence for the dead, but do not perform mourning rites. Bind on your turban and put your sandals on your feet. Do not cover your lip and do not eat food brought by others.\u201d", "comment": "tn Or \u201cGroan silently. As to the dead\u2026.\u201d Cf. M. Greenberg\u2019s suggestion that \u05d3\u05bc\u05b9\u05dd \u05de\u05b5\u05ea\u05b4\u05d9\u05dd (dom metim) be taken together and \u05d3\u05bc\u05b9\u05dd be derived from \u05b8\u05d3\u05bc\u05de\u05b7\u05dd (damam, \u201cto moan, murmur\u201d). See M. Greenberg, Ezekiel (AB), 2:508.
tn Heb \u201c(For) the dead mourning you shall not conduct.\u201d In the Hebrew text the word translated \u201cdead\u201d is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one\u2019s sorrow, including wailing and weeping.
sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).
tn Heb \u201cthe bread of men.\u201d The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read \u201cthe bread of despair\u201d (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read \u201cthe bread of mourners\u201d (see D. I. Block, Ezekiel [NICOT], 1:784).
sn Mourning rites included covering the lower part of the face. See Lev 13:45."}, {"pk": 2845798, "translation": "NET", "book": 26, "chapter": 24, "verse": 18, "text": "So I spoke to the people in the morning, and my wife died in the evening. In the morning I acted just as I was commanded.", "comment": "tn This may refer to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790."}, {"pk": 2845799, "translation": "NET", "book": 26, "chapter": 24, "verse": 19, "text": "Then the people said to me, \u201cWill you not tell us what these things you are doing mean for us?\u201d"}, {"pk": 2845800, "translation": "NET", "book": 26, "chapter": 24, "verse": 20, "text": "So I said to them: \u201cThe word of the LORD came to me:"}, {"pk": 2845801, "translation": "NET", "book": 26, "chapter": 24, "verse": 21, "text": "Say to the house of Israel, \u2018This is what the sovereign LORD says: Realize I am about to desecrate my sanctuary \u2014 the source of your confident pride, the object in which your eyes delight, and your life\u2019s passion. Your very own sons and daughters whom you have left behind will die by the sword.", "comment": "tn Heb \u201cfall.\u201d
tn Heb \u201cthe pride of your strength\u201d means \u201cyour strong pride.\u201d
sn Heb \u201cthe delight of your eyes.\u201d Just as Ezekiel was deprived of his beloved wife (v. 16, the \u201cdesire\u201d of his \u201ceyes\u201d) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.
tn Heb \u201cthe object of compassion of your soul.\u201d The accentuation in the traditional Hebrew text indicates that the descriptive phrases (\u201cthe source of your confident pride, the object in which your eyes delight, and your life\u2019s passion\u201d) modify the preceding \u201cmy sanctuary.\u201d"}, {"pk": 2845802, "translation": "NET", "book": 26, "chapter": 24, "verse": 22, "text": "Then you will do as I have done: You will not cover your lip or eat food brought by others.", "comment": "tn See v. 17."}, {"pk": 2845803, "translation": "NET", "book": 26, "chapter": 24, "verse": 23, "text": "Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot for your iniquities and groan among yourselves.", "comment": "tn Or \u201cin your punishment.\u201d The phrase \u201cin/for [a person\u2019s] iniquity/punishment\u201d occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for \u201ciniquity\u201d may also mean the \u201cpunishment\u201d for iniquity or \u201cguilt\u201d of iniquity.
tn The same verb appears in 4:17 and 33:10."}, {"pk": 2845804, "translation": "NET", "book": 26, "chapter": 24, "verse": 24, "text": "Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the sovereign LORD.\u2019"}, {"pk": 2845805, "translation": "NET", "book": 26, "chapter": 24, "verse": 25, "text": "\u201cAnd you, son of man, this is what will happen on the day I take from them their stronghold \u2014 their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives, as well as their sons and daughters:", "comment": "tn In the Hebrew text there is no conjunction before \u201ctheir sons and daughters.\u201d For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the \u201cstronghold,\u201d which parallels \u201cmy sanctuary\u201d in verse 21. The children constitute a separate category.
tn Heb \u201c(Will) it not (be) in the day I take?\u201d
tn Heb \u201cthe uplifting of their soul.\u201d According to BDB 672 s.v. \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 2, the term \u201cuplifting\u201d refers to \u201cthat to which they lift up their soul, their heart\u2019s desire.\u201d However, this text is the only one listed for this use. It seems more likely that the term has its well-attested nuance of \u201cburden, load,\u201d here and refers to that which weighs them down emotionally and is a constant source of concern or worry."}, {"pk": 2845806, "translation": "NET", "book": 26, "chapter": 24, "verse": 26, "text": "On that day a fugitive will come to you to report the news.", "comment": "tn Heb \u201cto make the ears hear.\u201d"}, {"pk": 2845807, "translation": "NET", "book": 26, "chapter": 24, "verse": 27, "text": "On that day you will be able to speak again; you will talk with the fugitive and be silent no longer. You will be an object lesson for them, and they will know that I am the LORD.\u201d", "comment": "tn Heb \u201cyour mouth will open.\u201d"}, {"pk": 2845808, "translation": "NET", "book": 26, "chapter": 25, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845809, "translation": "NET", "book": 26, "chapter": 25, "verse": 2, "text": "\u201cSon of man, turn toward the Ammonites and prophesy against them.", "comment": "tn Heb \u201cthe sons of Ammon.\u201d Ammon was located to the east of Israel.
tn Heb \u201cset your face toward.\u201d"}, {"pk": 2845810, "translation": "NET", "book": 26, "chapter": 25, "verse": 3, "text": "Say to the Ammonites, \u2018Hear the word of the sovereign LORD: This is what the sovereign LORD says: You said \u201cAha!\u201d about my sanctuary when it was desecrated, about the land of Israel when it was made desolate, and about the house of Judah when they went into exile."}, {"pk": 2845811, "translation": "NET", "book": 26, "chapter": 25, "verse": 4, "text": "So take note, I am about to make you slaves of the tribes of the east. They will make camps among you and pitch their tents among you. They will eat your fruit and drink your milk.", "comment": "tn Heb \u201cLook I am about to give you for a possession to.\u201d
tn Heb \u201csons.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates being aware of or taking notice of something and has been translated here with a verb (so also throughout the chapter)."}, {"pk": 2845812, "translation": "NET", "book": 26, "chapter": 25, "verse": 5, "text": "I will make Rabbah a pasture for camels and Ammon a resting place for sheep. Then you will know that I am the LORD.", "comment": "tn Heb \u201cthe sons of Ammon.\u201d"}, {"pk": 2845813, "translation": "NET", "book": 26, "chapter": 25, "verse": 6, "text": "For this is what the sovereign LORD says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn over the land of Israel,", "comment": "tn Heb \u201cwith all your scorn in (the) soul.\u201d"}, {"pk": 2845814, "translation": "NET", "book": 26, "chapter": 25, "verse": 7, "text": "take note, I have stretched out my hand against you, and I will hand you over as plunder to the nations. I will cut you off from the peoples and make you perish from the lands. I will destroy you; then you will know that I am the LORD.\u2019\u201d", "comment": "tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless."}, {"pk": 2845815, "translation": "NET", "book": 26, "chapter": 25, "verse": 8, "text": "\u201cThis is what the sovereign LORD says: \u2018Moab and Seir say, \u201cLook, the house of Judah is like all the other nations.\u201d", "comment": "sn Moab was located immediately south of Ammon."}, {"pk": 2845816, "translation": "NET", "book": 26, "chapter": 25, "verse": 9, "text": "So look, I am about to open up Moab\u2019s flank, eliminating the cities, including its frontier cities, the beauty of the land \u2014 Beth Jeshimoth, Baal Meon, and Kiriathaim.", "comment": "tn Heb \u201cshoulder.\u201d
tn Heb \u201cfrom its cities, from its end.\u201d
tn Heb \u201cfrom the cities.\u201d The verb \u201celiminating\u201d has been added in the translation to reflect the privative use of the preposition (see BDB 583 s.v. \u05de\u05b4\u05df 7.b)."}, {"pk": 2845817, "translation": "NET", "book": 26, "chapter": 25, "verse": 10, "text": "I will hand it over, along with the Ammonites, to the tribes of the east, so that the Ammonites will no longer be remembered among the nations.", "comment": "tn Heb \u201cI will give it for a possession.\u201d
tn Heb \u201cthe sons of Ammon\u201d (twice in this verse).
tn Heb \u201cthe sons.\u201d"}, {"pk": 2845818, "translation": "NET", "book": 26, "chapter": 25, "verse": 11, "text": "I will execute judgments against Moab. Then they will know that I am the LORD.\u2019\u201d"}, {"pk": 2845819, "translation": "NET", "book": 26, "chapter": 25, "verse": 12, "text": "\u201cThis is what the sovereign LORD says: \u2018Edom has taken vengeance against the house of Judah; they have made themselves fully culpable by taking vengeance on them.", "comment": "sn Edom was located south of Moab.
tn Heb \u201cand they have become guilty, becoming guilty.\u201d The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
tn Heb \u201cand they have taken vengeance.\u201d
sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6 b.c. (Ps 137:7; Lam 5:21, 23; Joel 3:19; Obadiah)."}, {"pk": 2845820, "translation": "NET", "book": 26, "chapter": 25, "verse": 13, "text": "So this is what the sovereign LORD says: I will stretch out my hand against Edom, and I will kill the people and animals within her, and I will make her desolate; from Teman to Dedan they will die by the sword.", "comment": "tn Heb \u201cand I will cut off from her man and beast.\u201d
tn Heb \u201cfall.\u201d"}, {"pk": 2845821, "translation": "NET", "book": 26, "chapter": 25, "verse": 14, "text": "I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience my vengeance, declares the sovereign LORD.\u2019\u201d", "comment": "tn Heb \u201cknow.\u201d"}, {"pk": 2845822, "translation": "NET", "book": 26, "chapter": 25, "verse": 15, "text": "\u201cThis is what the sovereign LORD says: \u2018The Philistines have exacted merciless revenge, showing intense scorn in their effort to destroy Judah with unrelenting hostility.", "comment": "tn Heb \u201chave acted with vengeance and taken vengeance with vengeance.\u201d The repetition emphasizes the degree of vengeance which they exhibited, presumably toward Judah.
sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
tn Heb \u201cwith scorn in (the) soul.\u201d
tn The object is not specified in the Hebrew text, but has been clarified as \u201cJudah\u201d in the translation.
tn Heb \u201cto destroy (with) perpetual hostility.\u201d Joel 3:4\u20138 also speaks of the Philistines taking advantage of the fall of Judah."}, {"pk": 2845823, "translation": "NET", "book": 26, "chapter": 25, "verse": 16, "text": "So this is what the sovereign LORD says: Take note, I am about to stretch out my hand against the Philistines. I will kill the Cherethites and destroy those who remain on the seacoast.", "comment": "sn This is a name for the Philistines, many of whom migrated to Palestine from Crete.
tn In Hebrew the verb \u201cand I will cut off\u201d sounds like its object, \u201cthe Cherethites,\u201d and draws attention to the statement."}, {"pk": 2845824, "translation": "NET", "book": 26, "chapter": 25, "verse": 17, "text": "I will exact great vengeance upon them with angry rebukes. Then they will know that I am the LORD, when I exact my vengeance upon them.\u2019\u201d", "comment": "tn Heb \u201cwith acts of punishment of anger.\u201d"}, {"pk": 2845825, "translation": "NET", "book": 26, "chapter": 26, "verse": 1, "text": "In the eleventh year, on the first day of the month, the word of the LORD came to me:", "comment": "tc Date formulae typically include the month. According to D. I. Block (Ezekiel [NICOT], 2:34, n. 27) some emend to \u201cin the twelfth year in the eleventh month\u201d based partially on the copy of the LXX from Alexandrinus, where Albright suggested that \u201celeventh month\u201d may have dropped out due to haplography.sn April 23, 587 b.c."}, {"pk": 2845826, "translation": "NET", "book": 26, "chapter": 26, "verse": 2, "text": "\u201cSon of man, because Tyre has said about Jerusalem, \u2018Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, now that she has been destroyed,\u2019", "comment": "sn That is, Jerusalem.
tn Heb \u201cI will be filled.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Tyre was located on the Mediterranean coast north of Israel."}, {"pk": 2845827, "translation": "NET", "book": 26, "chapter": 26, "verse": 3, "text": "therefore this is what the sovereign LORD says: Look, I am against you, O Tyre! I will bring up many nations against you, as the sea brings up its waves.", "comment": "tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5\u20136a). The address to Jerusalem continues through v. 15. In vv. 16\u201317 the second masculine plural is used, as the people are addressed.
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) draws attention to something and has been translated here as a verb."}, {"pk": 2845828, "translation": "NET", "book": 26, "chapter": 26, "verse": 4, "text": "They will destroy the walls of Tyre and break down her towers. I will scrape her soil from her and make her a bare rock.", "comment": "tn Or \u201cdebris.\u201d"}, {"pk": 2845829, "translation": "NET", "book": 26, "chapter": 26, "verse": 5, "text": "She will be a place where fishing nets are spread, surrounded by the sea. For I have spoken, declares the sovereign LORD. She will become plunder for the nations,"}, {"pk": 2845830, "translation": "NET", "book": 26, "chapter": 26, "verse": 6, "text": "and her daughters who are in the field will be slaughtered by the sword. Then they will know that I am the LORD.", "comment": "sn That is, the towns located inland that were under Tyre\u2019s rule."}, {"pk": 2845831, "translation": "NET", "book": 26, "chapter": 26, "verse": 7, "text": "\u201cFor this is what the sovereign LORD says: Take note that I am about to bring King Nebuchadrezzar of Babylon, king of kings, against Tyre from the north, with horses, chariots, and horsemen, an army and hordes of people.", "comment": "tn Heb \u201cNebuchadrezzar\u201d is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an an \u201cr\u201d rather than an \u201cn.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) draws attention to something."}, {"pk": 2845832, "translation": "NET", "book": 26, "chapter": 26, "verse": 8, "text": "He will kill your daughters in the field with the sword. He will build a siege wall against you, erect a siege ramp against you, and raise a great shield against you."}, {"pk": 2845833, "translation": "NET", "book": 26, "chapter": 26, "verse": 9, "text": "He will direct the blows of his battering rams against your walls and tear down your towers with his weapons.", "comment": "tn Heb \u201cswords.\u201d"}, {"pk": 2845834, "translation": "NET", "book": 26, "chapter": 26, "verse": 10, "text": "He will cover you with the dust kicked up by his many horses. Your walls will shake from the noise of the horsemen, wheels, and chariots when he enters your gates like those who invade through a city\u2019s broken walls.", "comment": "tn Heb \u201cFrom the abundance of his horses he will cover you (with) their dust.\u201d
tn Heb \u201clike those who enter a breached city.\u201d"}, {"pk": 2845835, "translation": "NET", "book": 26, "chapter": 26, "verse": 11, "text": "With his horses\u2019 hoofs he will trample all your streets. He will kill your people with the sword, and your strong pillars will tumble down to the ground."}, {"pk": 2845836, "translation": "NET", "book": 26, "chapter": 26, "verse": 12, "text": "They will steal your wealth and loot your merchandise. They will tear down your walls and destroy your luxurious homes. Your stones, your trees, and your soil he will throw into the water.", "comment": "tn Heb \u201cinto the midst of the water.\u201d
tn Heb \u201cdesirable.\u201d
tn Heb \u201cset.\u201d"}, {"pk": 2845837, "translation": "NET", "book": 26, "chapter": 26, "verse": 13, "text": "I will silence the noise of your songs; the sound of your harps will be heard no more.", "comment": "tn Heb \u201ccause to end.\u201d"}, {"pk": 2845838, "translation": "NET", "book": 26, "chapter": 26, "verse": 14, "text": "I will make you a bare rock; you will be a place where fishing nets are spread. You will never be built again, for I, the LORD, have spoken, declares the sovereign LORD.", "comment": "sn This prophecy was fulfilled by Alexander the Great in 332 b.c."}, {"pk": 2845839, "translation": "NET", "book": 26, "chapter": 26, "verse": 15, "text": "\u201cThis is what the sovereign LORD says to Tyre: Oh, how the coastlands will shake at the sound of your fall, when the wounded groan, at the massive slaughter in your midst!"}, {"pk": 2845840, "translation": "NET", "book": 26, "chapter": 26, "verse": 16, "text": "All the princes of the sea will vacate their thrones. They will remove their robes and strip off their embroidered clothes; they will clothe themselves with trembling. They will sit on the ground; they will tremble continually and be shocked at what has happened to you.", "comment": "tn Heb \u201cdescend from.\u201d
tn Heb \u201cand they will be astonished over you.\u201d"}, {"pk": 2845841, "translation": "NET", "book": 26, "chapter": 26, "verse": 17, "text": "They will sing this lament over you: \u201c\u2018How you have perished \u2014 you have vanished from the seas, O renowned city, once mighty in the sea, she and her inhabitants, who spread their terror!", "comment": "tn Heb \u201cand they will lift up over you a lament and they will say to you.\u201d
tn Heb \u201cO inhabitant.\u201d The translation follows the LXX and understands a different Hebrew verb, meaning \u201ccease,\u201d behind the consonantal text. See L. C. Allen, Ezekiel [WBC], 2:72, and D. I. Block, Ezekiel (NICOT), 2:43.
tn Heb \u201cshe and her inhabitants who placed their terror to all her inhabitants.\u201d The relationship of the final prepositional phrase to what precedes is unclear. The preposition probably has a specifying function here, drawing attention to Tyre\u2019s inhabitants as the source of the terror mentioned prior to this. In this case, one might paraphrase verse 17b: \u201cshe and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).\u201d"}, {"pk": 2845842, "translation": "NET", "book": 26, "chapter": 26, "verse": 18, "text": "Now the coastlands will tremble on the day of your fall; the coastlands by the sea will be terrified by your passing.\u2019", "comment": "tn Heb \u201cfrom your going out.\u201d"}, {"pk": 2845843, "translation": "NET", "book": 26, "chapter": 26, "verse": 19, "text": "\u201cFor this is what the sovereign LORD says: When I make you desolate like the uninhabited cities, when I bring up the deep over you and the surging waters overwhelm you,", "comment": "tn Heb \u201cmany.\u201d"}, {"pk": 2845844, "translation": "NET", "book": 26, "chapter": 26, "verse": 20, "text": "then I will bring you down to bygone people, to be with those who descend to the pit. I will make you live in the lower parts of the earth, among the primeval ruins, with those who descend to the pit, so that you will not be inhabited or stand in the land of the living.", "comment": "tn Heb \u201cand I will place beauty.\u201d This reading makes little sense; many, following the lead of the LXX, emend the text to read \u201cnor will you stand\u201d with the negative particle before the preceding verb understood by ellipsis; see L. C. Allen, Ezekiel (WBC), 2:73. D. I. Block (Ezekiel [NICOT], 2:47) offers another alternative, taking the apparent first person verb form as an archaic second feminine form and translating \u201cnor radiate splendor.\u201d
tn Heb \u201cto the people of antiquity.\u201d
tn Heb \u201clike.\u201d The translation assumes an emendation of the preposition \u05db\u05bc\u05b0 (k\u00ff, \u201clike\u201d), to \u05d1\u05bc\u05b0 (b\u00ff, \u201cin, among\u201d)."}, {"pk": 2845845, "translation": "NET", "book": 26, "chapter": 26, "verse": 21, "text": "I will bring terrors on you, and you will be no more! Though you are sought after, you will never be found again, declares the sovereign LORD.\u201d"}, {"pk": 2845846, "translation": "NET", "book": 26, "chapter": 27, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845847, "translation": "NET", "book": 26, "chapter": 27, "verse": 2, "text": "\u201cYou, son of man, sing a lament for Tyre.", "comment": "tn Heb \u201clift up over Tyre a lament.\u201d"}, {"pk": 2845848, "translation": "NET", "book": 26, "chapter": 27, "verse": 3, "text": "Say to Tyre, who sits at the entrance of the sea, merchant to the peoples on many coasts, \u2018This is what the sovereign LORD says: \u201c\u2018O Tyre, you have said, \u201cI am perfectly beautiful.\u201d", "comment": "tn Heb \u201centrances.\u201d The plural noun may reflect the fact that Tyre had two main harbors.
sn Rome, another economic power, is described in a similar way in Rev 17:1."}, {"pk": 2845849, "translation": "NET", "book": 26, "chapter": 27, "verse": 4, "text": "Your borders are in the heart of the seas; your builders have perfected your beauty.", "comment": "tn The city of Tyre is described in the following account as a merchant ship."}, {"pk": 2845850, "translation": "NET", "book": 26, "chapter": 27, "verse": 5, "text": "They crafted all your planks out of fir trees from Senir; they took a cedar from Lebanon to make your mast.", "comment": "tn Heb \u201cbuilt.\u201d
tn Perhaps the hull or deck. The term is dual, so perhaps it refers to a double-decked ship."}, {"pk": 2845851, "translation": "NET", "book": 26, "chapter": 27, "verse": 6, "text": "They made your oars from oaks of Bashan; they made your deck with cypresses from the Kittean isles.", "comment": "tc The Hebrew reads \u201cYour deck they made ivory, daughter of Assyria.\u201d The syntactically difficult \u201civory\u201d is understood here as dittography and omitted, though some construe this to refer to ivory inlays. \u201cDaughter of Assyria\u201d is understood here as improper word division and the vowels repointed as \u201ccypresses.\u201d
tn Heb \u201cfrom the coastlands (or islands) of Kittim,\u201d generally understood to be a reference to the island of Cyprus, where the Phoenicians had a trading colony on the southeast coast. Many modern English versions have \u201cCyprus\u201d (CEV, TEV), \u201cthe coastlands of Cyprus\u201d (NASB), \u201cthe coasts of Cyprus\u201d (NIV, NRSV), or \u201cthe southern coasts of Cyprus\u201d (NLT).sn The Kittean isles is probably a reference to southeast Cyprus where the Phoenicians had a colony.
tn Or \u201chull.\u201d"}, {"pk": 2845852, "translation": "NET", "book": 26, "chapter": 27, "verse": 7, "text": "Fine linen from Egypt, woven with patterns, was used for your sail to serve as your banner; blue and purple from the coastlands of Elishah was used for your deck\u2019s awning.", "comment": "sn This is probably a reference to Cyprus."}, {"pk": 2845853, "translation": "NET", "book": 26, "chapter": 27, "verse": 8, "text": "The leaders of Sidon and Arvad were your rowers; your skilled men, O Tyre, were your captains.", "comment": "tn Or \u201cwise.\u201d
tc The MT reads \u201cthe residents of\u201d; the LXX reads \u201cyour rulers who dwell in.\u201d With no apparent reason for the LXX to add \u201cthe rulers\u201d many suppose something has dropped out of the Hebrew text. While more than one may be possible, Allen\u2019s proposal, positing a word meaning \u201celders,\u201d is the most likely to explain the omission in the MT from a graphic standpoint and also provides a parallel to the beginning of v. 9. See L. C. Allen, Ezekiel (WBC), 2:81.a parallel to v. 9.
map For location see Map1-A1; JP3-F3; JP4-F3.
sn Sidon and Arvad, like Tyre, were Phoenician coastal cities."}, {"pk": 2845854, "translation": "NET", "book": 26, "chapter": 27, "verse": 9, "text": "The elders of Gebal and her skilled men were within you, mending cracks; all the ships of the sea and their mariners were within you to trade for your merchandise.", "comment": "sn The reference to \u201call the ships of the sea\u2026within you\u201d suggests that the metaphor is changing; previously Tyre had been described as a magnificent ship, but now the description shifts back to an actual city. The \u201cships of the sea\u201d were within Tyre\u2019s harbor. Verse 11 refers to \u201cwalls\u201d and \u201ctowers\u201d of the city.
tn Heb \u201cstrengthening damages.\u201d Here \u201cto strengthen\u201d means to repair. The word for \u201cdamages\u201d occurs several times in 1 Kgs 12 about some type of damage to the temple, which may have referred to or included cracks. Since the context describes Tyre in its glory, we do not expect this reference to damages to be of significant scale, even if there are repairmen. This may refer to using pitch to seal the seams of the ship, which had to be done periodically and could be considered routine maintenance rather than repair of damage.
sn Another Phoenician coastal city located between Sidon and Arvad."}, {"pk": 2845855, "translation": "NET", "book": 26, "chapter": 27, "verse": 10, "text": "Men of Persia, Lud, and Put were in your army, men of war. They hung shield and helmet on you; they gave you your splendor.", "comment": "sn See Gen 10:22."}, {"pk": 2845856, "translation": "NET", "book": 26, "chapter": 27, "verse": 11, "text": "The Arvadites joined your army on your walls all around, and the Gammadites were in your towers. They hung their quivers on your walls all around; they perfected your beauty.", "comment": "tn Heb \u201csons of Arvad.\u201d
tn See note on \u201cquivers\u201d in Jer 51:11 on the meaning of Hebrew \u05e9\u05c1\u05b6\u05dc\u05b6\u05d8 (shelet) and also M. Greenberg, Ezekiel (AB), 2:553.
sn The identity of the Gammadites is uncertain."}, {"pk": 2845857, "translation": "NET", "book": 26, "chapter": 27, "verse": 12, "text": "\u201c\u2018Tarshish was your trade partner because of your abundant wealth; they exchanged silver, iron, tin, and lead for your products.", "comment": "sn Tarshish refers to a distant seaport sometimes believed to be located in southern Spain (others identified it as Carthage in North Africa). In any event it represents here a distant, rich, and exotic port which was a trading partner of Tyre."}, {"pk": 2845858, "translation": "NET", "book": 26, "chapter": 27, "verse": 13, "text": "Javan, Tubal, and Meshech were your clients; they exchanged slaves and bronze items for your merchandise."}, {"pk": 2845859, "translation": "NET", "book": 26, "chapter": 27, "verse": 14, "text": "Beth Togarmah exchanged horses, chargers, and mules for your products.", "comment": "tn The way in which these horses may have been distinguished from other horses is unknown. Cf. ASV \u201cwar-horses\u201d (NASB, NIV, NRSV, CEV all similar); NLT \u201cchariot horses.\u201d"}, {"pk": 2845860, "translation": "NET", "book": 26, "chapter": 27, "verse": 15, "text": "The Dedanites were your clients. Many coastlands were your customers; they paid you with ivory tusks and ebony.", "comment": "tn Heb \u201cthey returned as your gift.\u201d
tn Heb \u201csons of Dedan.\u201d"}, {"pk": 2845861, "translation": "NET", "book": 26, "chapter": 27, "verse": 16, "text": "Edom was your trade partner because of the abundance of your goods; they exchanged turquoise, purple, embroidered work, fine linen, coral, and rubies for your products.", "comment": "tc Many Hebrew mss, Aquila\u2019s Greek translation, and the Syriac version read \u201cEdom.\u201d The LXX reads \u201cman,\u201d a translation which assumes the same consonants as Edom. This reading is supported from the context as the text deals with Damascus, the capital of Syria (Aram), later (in v. 18)."}, {"pk": 2845862, "translation": "NET", "book": 26, "chapter": 27, "verse": 17, "text": "Judah and the land of Israel were your clients; they traded wheat from Minnith, millet, honey, olive oil, and balm for your merchandise.", "comment": "sn The location is mentioned in Judg 11:33."}, {"pk": 2845863, "translation": "NET", "book": 26, "chapter": 27, "verse": 18, "text": "Damascus was your trade partner because of the abundance of your goods and of all your wealth: wine from Helbon, white wool from Zahar,"}, {"pk": 2845864, "translation": "NET", "book": 26, "chapter": 27, "verse": 19, "text": "and casks of wine from Izal they exchanged for your products. Wrought iron, cassia, and sweet cane were among your merchandise.", "comment": "sn According to L. C. Allen (Ezekiel [WBC], 2:82), Izal was located between Haran and the Tigris and was famous for its wine.
tc The MT leaves v. 18 as an incomplete sentence and begins v. 19 with \u201cand Dan and Javan (Ionia) from Uzal.\u201d The LXX mentions \u201cwine.\u201d The translation follows an emendation assuming some confusions of vav and yod. See L. C. Allen, Ezekiel (WBC), 2:82."}, {"pk": 2845865, "translation": "NET", "book": 26, "chapter": 27, "verse": 20, "text": "Dedan was your client in saddlecloths for riding."}, {"pk": 2845866, "translation": "NET", "book": 26, "chapter": 27, "verse": 21, "text": "Arabia and all the princes of Kedar were your trade partners; for lambs, rams, and goats they traded with you."}, {"pk": 2845867, "translation": "NET", "book": 26, "chapter": 27, "verse": 22, "text": "The merchants of Sheba and Raamah engaged in trade with you; they traded the best kinds of spices along with precious stones and gold for your products."}, {"pk": 2845868, "translation": "NET", "book": 26, "chapter": 27, "verse": 23, "text": "Haran, Kanneh, Eden, merchants from Sheba, Asshur, and Kilmad were your clients."}, {"pk": 2845869, "translation": "NET", "book": 26, "chapter": 27, "verse": 24, "text": "They traded with you choice garments, purple clothes and embroidered work, and multicolored carpets, bound and reinforced with cords; these were among your merchandise."}, {"pk": 2845870, "translation": "NET", "book": 26, "chapter": 27, "verse": 25, "text": "The ships of Tarshish were the transports for your merchandise. \u201c\u2018So you were filled and weighed down in the heart of the seas.", "comment": "tn Or perhaps \u201cLarge merchant ships.\u201d The expression \u201cships of Tarshish\u201d may describe a class of vessel, that is, large oceangoing merchant ships."}, {"pk": 2845871, "translation": "NET", "book": 26, "chapter": 27, "verse": 26, "text": "Your rowers have brought you into surging waters. The east wind has wrecked you in the heart of the seas."}, {"pk": 2845872, "translation": "NET", "book": 26, "chapter": 27, "verse": 27, "text": "Your wealth, products, and merchandise, your sailors and captains, your ship\u2019s carpenters, your merchants, and all your fighting men within you, along with all your crew who are in you, will fall into the heart of the seas on the day of your downfall.", "comment": "tn Heb \u201cyour repairers of damage.\u201d See v. 9."}, {"pk": 2845873, "translation": "NET", "book": 26, "chapter": 27, "verse": 28, "text": "At the sound of your captains\u2019 cry the waves will surge;", "comment": "tn Compare this phrase to Isa 57:20 and Amos 8:8. See M. Greenberg, Ezekiel (AB), 2:561."}, {"pk": 2845874, "translation": "NET", "book": 26, "chapter": 27, "verse": 29, "text": "They will descend from their ships \u2014 all who handle the oar, the sailors and all the sea captains \u2014 they will stand on the land."}, {"pk": 2845875, "translation": "NET", "book": 26, "chapter": 27, "verse": 30, "text": "They will lament loudly over you and cry bitterly. They will throw dust on their heads and roll in the ashes;", "comment": "tn Heb \u201cmake heard over you with their voice.\u201d
tn Note a similar expression to \u201croll in the ashes\u201d in Mic 1:10."}, {"pk": 2845876, "translation": "NET", "book": 26, "chapter": 27, "verse": 31, "text": "they will tear out their hair because of you and put on sackcloth, and they will weep bitterly over you with intense mourning.", "comment": "tn Heb \u201cand they will weep concerning you with bitterness of soul, (with) bitter mourning.\u201d"}, {"pk": 2845877, "translation": "NET", "book": 26, "chapter": 27, "verse": 32, "text": "As they wail they will lament over you, chanting: \u201cWho was like Tyre, like a tower in the midst of the sea?\u201d", "comment": "tn As it stands, the meaning of the Hebrew text is unclear. The translation follows the suggestion of M. Dahood, \u201cAccadian-Ugaritic dmt in Ezekiel 27:32,\u201d Bib 45 (1964): 83-84. Several other explanations and emendations have been offered. See L. C. Allen, Ezekiel (WBC), 2:83, and D. I. Block, Ezekiel (NICOT), 2:85-86, for a list of options."}, {"pk": 2845878, "translation": "NET", "book": 26, "chapter": 27, "verse": 33, "text": "When your products went out from the seas, you satisfied many peoples; with the abundance of your wealth and merchandise you enriched the kings of the earth."}, {"pk": 2845879, "translation": "NET", "book": 26, "chapter": 27, "verse": 34, "text": "Now you are wrecked by the seas, in the depths of the waters; your merchandise and all your company have sunk along with you.", "comment": "tn Heb \u201cin the midst of you.\u201d
tn Heb \u201cfallen.\u201d"}, {"pk": 2845880, "translation": "NET", "book": 26, "chapter": 27, "verse": 35, "text": "All the inhabitants of the coastlands are shocked at you, and their kings are horribly afraid \u2014 their faces are troubled."}, {"pk": 2845881, "translation": "NET", "book": 26, "chapter": 27, "verse": 36, "text": "The traders among the peoples hiss at you; you have become a horror, and will be no more.\u2019\u201d"}, {"pk": 2845882, "translation": "NET", "book": 26, "chapter": 28, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845883, "translation": "NET", "book": 26, "chapter": 28, "verse": 2, "text": "\u201cSon of man, say to the prince of Tyre, \u2018This is what the sovereign LORD says: \u201c\u2018Your heart is proud and you said, \u201cI am a god; I sit in the seat of gods, in the heart of the seas\u201d \u2014 yet you are a man and not a god, though you think you are godlike.", "comment": "tn Or \u201cI am divine.\u201d
tn Or \u201cruler\u201d (NIV, NCV).
tn Heb \u201clifted up.\u201d sn See Prov 16:5.
tn Heb \u201cand you made your heart (mind) like the heart (mind) of gods.\u201d"}, {"pk": 2845884, "translation": "NET", "book": 26, "chapter": 28, "verse": 3, "text": "Look, you are wiser than Daniel; no secret is hidden from you.", "comment": "sn Or perhaps \u201cDanel\u201d (so TEV), referring to a ruler known from Canaanite legend. See the note on \u201cDaniel\u201d in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14.
sn The tone here is sarcastic, reflecting the ruler\u2019s view of himself."}, {"pk": 2845885, "translation": "NET", "book": 26, "chapter": 28, "verse": 4, "text": "By your wisdom and understanding you have gained wealth for yourself; you have amassed gold and silver in your treasuries."}, {"pk": 2845886, "translation": "NET", "book": 26, "chapter": 28, "verse": 5, "text": "By your great skill in trade you have increased your wealth, and your heart is proud because of your wealth.", "comment": "tn Or \u201cwisdom.\u201d"}, {"pk": 2845887, "translation": "NET", "book": 26, "chapter": 28, "verse": 6, "text": "\u201c\u2018Therefore this is what the sovereign LORD says: Because you think you are godlike,", "comment": "tn Heb \u201cbecause of your making your heart like the heart of gods.\u201d"}, {"pk": 2845888, "translation": "NET", "book": 26, "chapter": 28, "verse": 7, "text": "I am about to bring foreigners against you, the most terrifying of nations. They will draw their swords against the grandeur made by your wisdom, and they will defile your splendor.", "comment": "sn This is probably a reference to the Babylonians.
tn Heb \u201cthey will draw their swords against the beauty of your wisdom.\u201d"}, {"pk": 2845889, "translation": "NET", "book": 26, "chapter": 28, "verse": 8, "text": "They will bring you down to the pit, and you will die violently in the heart of the seas.", "comment": "tn Heb \u201cyou will die the death of the slain.\u201d"}, {"pk": 2845890, "translation": "NET", "book": 26, "chapter": 28, "verse": 9, "text": "Will you still say, \u201cI am a god,\u201d before the one who kills you \u2014 though you are a man and not a god \u2014 when you are in the power of those who wound you?"}, {"pk": 2845891, "translation": "NET", "book": 26, "chapter": 28, "verse": 10, "text": "You will die the death of the uncircumcised by the hand of foreigners; for I have spoken, declares the sovereign LORD.\u2019\u201d", "comment": "sn The Phoenicians practiced circumcision, so the language here must be figurative, indicating that they would be treated in a disgraceful manner. Uncircumcised peoples were viewed as inferior, unclean, and perhaps even sub-human. See 31:18 and 32:17\u201332, as well as the discussion in D. I. Block, Ezekiel (NICOT), 2:99."}, {"pk": 2845892, "translation": "NET", "book": 26, "chapter": 28, "verse": 11, "text": "The word of the LORD came to me:"}, {"pk": 2845893, "translation": "NET", "book": 26, "chapter": 28, "verse": 12, "text": "\u201cSon of man, sing a lament for the king of Tyre, and say to him, \u2018This is what the sovereign LORD says: \u201c\u2018You were the sealer of perfection, full of wisdom, and perfect in beauty.", "comment": "tn Heb \u201clift up.\u201d
tn For a discussion of possible nuances of this phrase, see M. Greenberg, Ezekiel (AB), 2:580-81."}, {"pk": 2845894, "translation": "NET", "book": 26, "chapter": 28, "verse": 13, "text": "You were in Eden, the garden of God. Every precious stone was your covering, the ruby, topaz, and emerald, the chrysolite, onyx, and jasper, the sapphire, turquoise, and beryl; your settings and mounts were made of gold. On the day you were created they were prepared.", "comment": "sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubs placed as guardians at the garden entrance following the sin of Adam and Eve (Gen 3:24), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel\u2019s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.
tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17\u201320, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91."}, {"pk": 2845895, "translation": "NET", "book": 26, "chapter": 28, "verse": 14, "text": "I placed you there with an anointed guardian cherub; you were on the holy mountain of God; you walked about amidst fiery stones.", "comment": "tn Or \u201cwinged\u201d; see L. C. Allen, Ezekiel (WBC), 2:91.
tn The meaning of this phrase in Hebrew is uncertain. The word translated here \u201cguards\u201d occurs in Exod 25:20 in reference to the cherubim \u201ccovering\u201d the ark.
tn Heb \u201cyou (were) an anointed cherub that covers and I placed you.\u201d In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb \u201cI placed you\u201d is taken with what follows (\u201con the holy mountain of God\u201d). However, this reading is problematic. The pronoun \u201cyou\u201d at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition \u201cwith\u201d (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb \u201cI placed you\u201d belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of \u201cI placed you\u201d is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91."}, {"pk": 2845896, "translation": "NET", "book": 26, "chapter": 28, "verse": 15, "text": "You were blameless in your behavior from the day you were created, until sin was discovered in you.", "comment": "tn Heb \u201cways.\u201d"}, {"pk": 2845897, "translation": "NET", "book": 26, "chapter": 28, "verse": 16, "text": "In the abundance of your trade you were filled with violence, and you sinned; so I defiled you and banished you from the mountain of God \u2014 the guardian cherub expelled you from the midst of the stones of fire.", "comment": "tn Heb \u201cthey filled your midst with violence.\u201d
tn Heb \u201cand I expelled you, O guardian cherub.\u201d The Hebrew text takes the verb as first person and understands \u201cguardian cherub\u201d as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91.
tn Heb \u201cI defiled you.\u201d The presence of the preposition \u201cfrom\u201d following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91."}, {"pk": 2845898, "translation": "NET", "book": 26, "chapter": 28, "verse": 17, "text": "Your heart was proud because of your beauty; you corrupted your wisdom on account of your splendor. I threw you down to the ground; I placed you before kings, that they might see you."}, {"pk": 2845899, "translation": "NET", "book": 26, "chapter": 28, "verse": 18, "text": "By the multitude of your iniquities, through the sinfulness of your trade, you desecrated your sanctuaries. So I drew fire out from within you; it consumed you, and I turned you to ashes on the earth before the eyes of all who saw you."}, {"pk": 2845900, "translation": "NET", "book": 26, "chapter": 28, "verse": 19, "text": "All who know you among the peoples are shocked at you; you have become terrified and will be no more.\u2019\u201d"}, {"pk": 2845901, "translation": "NET", "book": 26, "chapter": 28, "verse": 20, "text": "The word of the LORD came to me:"}, {"pk": 2845902, "translation": "NET", "book": 26, "chapter": 28, "verse": 21, "text": "\u201cSon of man, turn toward Sidon and prophesy against it.", "comment": "sn Sidon was located 25 miles north of Tyre.map For location see Map1-A1; JP3-F3; JP4-F3.
tn Heb \u201cset your face against.\u201d"}, {"pk": 2845903, "translation": "NET", "book": 26, "chapter": 28, "verse": 22, "text": "Say, \u2018This is what the sovereign LORD says: \u201c\u2018Look, I am against you, Sidon, and I will magnify myself in your midst. Then they will know that I am the LORD when I execute judgments on her and reveal my sovereign power in her.", "comment": "tn Or \u201creveal my holiness.\u201d God\u2019s \u201choliness\u201d is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.
tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8."}, {"pk": 2845904, "translation": "NET", "book": 26, "chapter": 28, "verse": 23, "text": "I will send a plague into the city and bloodshed into its streets; the slain will fall within it, by the sword that attacks it from every side. Then they will know that I am the LORD.", "comment": "tn Heb \u201cby a sword against it.\u201d
tn Heb \u201cinto it\u201d; the referent of the feminine pronoun has been specified in the translation for clarity."}, {"pk": 2845905, "translation": "NET", "book": 26, "chapter": 28, "verse": 24, "text": "\u201c\u2018No longer will Israel suffer from the sharp briers or painful thorns of all who surround and scorn them. Then they will know that I am the sovereign LORD.", "comment": "tn Heb \u201cand there will not be for the house of Israel a brier that pricks and a thorn that inflicts pain from all the ones who surround them, the ones who scorn them.\u201d
sn Similar language is used in reference to Israel\u2019s adversaries in Num 33:55; Josh 23:13."}, {"pk": 2845906, "translation": "NET", "book": 26, "chapter": 28, "verse": 25, "text": "\u201c\u2018This is what the sovereign LORD says: When I regather the house of Israel from the peoples where they are dispersed, I will reveal my sovereign power over them in the sight of the nations, and they will live in their land that I gave to my servant Jacob.", "comment": "tn Or \u201creveal my holiness.\u201d See verse 22."}, {"pk": 2845907, "translation": "NET", "book": 26, "chapter": 28, "verse": 26, "text": "They will live securely in it; they will build houses and plant vineyards. They will live securely when I execute my judgments on all those who scorn them and surround them. Then they will know that I am the LORD their God.\u2019\u201d", "comment": "sn This promise was given in Lev 25:18\u201319."}, {"pk": 2845908, "translation": "NET", "book": 26, "chapter": 29, "verse": 1, "text": "In the tenth year, in the tenth month, on the twelfth day of the month, the word of the LORD came to me:", "comment": "tn January 7, 587 b.c."}, {"pk": 2845909, "translation": "NET", "book": 26, "chapter": 29, "verse": 2, "text": "\u201cSon of man, turn toward Pharaoh king of Egypt, and prophesy against him and against all Egypt.", "comment": "tn Heb \u201cset your face against.\u201d"}, {"pk": 2845910, "translation": "NET", "book": 26, "chapter": 29, "verse": 3, "text": "Tell them, \u2018This is what the sovereign LORD says: \u201c\u2018Look, I am against you, Pharaoh king of Egypt, the great monster lying in the midst of its waterways, who has said, \u201cMy Nile is my own, I made it for myself.\u201d", "comment": "tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8.
tn Heb \u201cjackals,\u201d but many medieval Hebrew mss read correctly \u201cthe serpent.\u201d The Hebrew term appears to refer to a serpent in Exod 7:9\u201310, 12; Deut 32:33; and Ps 91:13. It also refers to large creatures that inhabit the sea (Gen 1:21; Ps 148:7). In several passages it is associated with the sea or with the multiheaded sea monster Leviathan (Job 7:12; Ps 74:13; Isa 27:1; 51:9). Because of the Egyptian setting of this prophecy and the reference to the creature\u2019s scales (v. 4), many understand a crocodile to be the referent here (e.g., NCV \u201ca great crocodile\u201d; TEV \u201cyou monster crocodile\u201d; CEV \u201ca giant crocodile\u201d).
sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44."}, {"pk": 2845911, "translation": "NET", "book": 26, "chapter": 29, "verse": 4, "text": "I will put hooks in your jaws and stick the fish of your waterways to your scales. I will haul you up from the midst of your waterways, and all the fish of your waterways will stick to your scales."}, {"pk": 2845912, "translation": "NET", "book": 26, "chapter": 29, "verse": 5, "text": "I will leave you in the wilderness, you and all the fish of your waterways; you will fall in the open field and will not be gathered up or collected. I have given you as food to the beasts of the earth and the birds of the skies.", "comment": "tc Some Hebrew mss, the Targum, and the LXX read \u201cburied.\u201d"}, {"pk": 2845913, "translation": "NET", "book": 26, "chapter": 29, "verse": 6, "text": "Then all those living in Egypt will know that I am the LORD because they were a reed staff for the house of Israel;", "comment": "sn Compare Isa 36:6."}, {"pk": 2845914, "translation": "NET", "book": 26, "chapter": 29, "verse": 7, "text": "when they grasped you with their hand, you broke and tore their shoulders, and when they leaned on you, you splintered and caused their legs to be unsteady.", "comment": "tn Or perhaps \u201cdislocated.\u201d
tn Heb \u201cyou caused to stand for them all their hips.\u201d An emendation which switches two letters but is supported by the LXX yields the reading \u201cyou caused all their hips to shake.\u201d See L. C. Allen, Ezekiel (WBC), 2:103. In 2 Kgs 18:21 and Isa 36:6 trusting in the Pharaoh is compared to leaning on a staff. The oracle may reflect Hophra\u2019s attempt to aid Jerusalem (Jer 37:5\u20138).
tn The Hebrew consonantal text (Kethib) has \u201cby your hand,\u201d but the marginal reading (Qere) has simply \u201cby the hand.\u201d The LXX reads \u201cwith their hand.\u201d"}, {"pk": 2845915, "translation": "NET", "book": 26, "chapter": 29, "verse": 8, "text": "\u201c\u2018Therefore, this is what the sovereign LORD says: Look, I am about to bring a sword against you, and I will kill every person and every animal.", "comment": "tn Heb \u201cI will cut off from you.\u201d"}, {"pk": 2845916, "translation": "NET", "book": 26, "chapter": 29, "verse": 9, "text": "The land of Egypt will become a desolate ruin. Then they will know that I am the LORD. Because he said, \u201cThe Nile is mine and I made it,\u201d"}, {"pk": 2845917, "translation": "NET", "book": 26, "chapter": 29, "verse": 10, "text": "I am against you and your waterways. I will turn the land of Egypt into an utter desolate ruin from Migdol to Syene, as far as the border with Ethiopia.", "comment": "tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8.
sn This may refer to a site in the Egyptian Delta which served as a refuge for Jews (Jer 44:1; 46:14).
sn Syene is known today as Aswan."}, {"pk": 2845918, "translation": "NET", "book": 26, "chapter": 29, "verse": 11, "text": "No human foot will pass through it, and no animal\u2019s foot will pass through it; it will be uninhabited for forty years."}, {"pk": 2845919, "translation": "NET", "book": 26, "chapter": 29, "verse": 12, "text": "I will turn the land of Egypt into a desolation in the midst of desolate lands; for forty years her cities will lie desolate in the midst of ruined cities. I will scatter Egypt among the nations and disperse them among foreign countries."}, {"pk": 2845920, "translation": "NET", "book": 26, "chapter": 29, "verse": 13, "text": "\u201c\u2018For this is what the sovereign LORD says: At the end of forty years I will gather Egypt from the peoples where they were scattered.", "comment": "sn In Ezek 4:4\u20138 it was said that the house of Judah would suffer forty years."}, {"pk": 2845921, "translation": "NET", "book": 26, "chapter": 29, "verse": 14, "text": "I will restore the fortunes of Egypt, and will bring them back to the land of Pathros, to the land of their origin; there they will be an insignificant kingdom.", "comment": "tc Thus the Masoretic Text. The LXX, Syriac, and Vulgate translate as though the Hebrew read \u201ccause to inhabit.\u201d"}, {"pk": 2845922, "translation": "NET", "book": 26, "chapter": 29, "verse": 15, "text": "It will be the most insignificant of the kingdoms; it will never again exalt itself over the nations. I will make them so small that they will not rule over the nations."}, {"pk": 2845923, "translation": "NET", "book": 26, "chapter": 29, "verse": 16, "text": "It will never again be Israel\u2019s source of confidence, but a reminder of how they sinned by turning to Egypt for help. Then they will know that I am the sovereign LORD.\u2019\u201d", "comment": "tn Heb \u201creminding of iniquity when they turned after them.\u201d"}, {"pk": 2845924, "translation": "NET", "book": 26, "chapter": 29, "verse": 17, "text": "In the twenty-seventh year, in the first month, on the first day of the month, the word of the LORD came to me:", "comment": "sn April 26, 571 b.c."}, {"pk": 2845925, "translation": "NET", "book": 26, "chapter": 29, "verse": 18, "text": "\u201cSon of man, King Nebuchadrezzar of Babylon made his army labor hard against Tyre. Every head was rubbed bald and every shoulder rubbed bare; yet he and his army received no wages from Tyre for the work he carried out against it.", "comment": "sn Nebuchadnezzar besieged Tyre from 585 to 571 b.c.map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
tn Heb \u201cNebuchadrezzar\u201d is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an \u201cr\u201d rather than an \u201cn\u201d (so also in v. 19)."}, {"pk": 2845926, "translation": "NET", "book": 26, "chapter": 29, "verse": 19, "text": "Therefore this is what the sovereign LORD says: Look, I am about to give the land of Egypt to King Nebuchadrezzar of Babylon. He will carry off her wealth, capture her loot, and seize her plunder; it will be his army\u2019s wages."}, {"pk": 2845927, "translation": "NET", "book": 26, "chapter": 29, "verse": 20, "text": "I have given him the land of Egypt as his compensation for attacking Tyre , because they did it for me, declares the sovereign LORD.", "comment": "tn Heb \u201cfor which he worked,\u201d referring to the assault on Tyre (v. 18)."}, {"pk": 2845928, "translation": "NET", "book": 26, "chapter": 29, "verse": 21, "text": "On that day I will make Israel powerful, and I will give you the right to be heard among them. Then they will know that I am the LORD.\u201d", "comment": "tn Heb \u201cI will cause a horn to sprout for the house of Israel.\u201d The horn is used as a figure for military power in the OT (Ps 92:10). A similar expression is made about the Davidic dynasty in Ps 132:17.
tn Heb \u201cI will grant you an open mouth.\u201d"}, {"pk": 2845929, "translation": "NET", "book": 26, "chapter": 30, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2845930, "translation": "NET", "book": 26, "chapter": 30, "verse": 2, "text": "\u201cSon of man, prophesy and say, \u2018This is what the sovereign LORD says: \u201c\u2018Wail, \u201cAlas, the day is here!\u201d", "comment": "tn Heb \u201cAlas for the day.\u201d"}, {"pk": 2845931, "translation": "NET", "book": 26, "chapter": 30, "verse": 3, "text": "For the day is near, the day of the LORD is near; it will be a day of storm clouds, it will be a time of judgment for the nations.", "comment": "tn Heb \u201ca time.\u201d The words \u201cof judgment\u201d have been added in the translation for clarification (see the following verses).
tn Heb \u201ca day of clouds.\u201d The expression occurs also in Joel 2:2 and Zeph 1:15; it recalls the appearance of God at Mount Sinai (Exod 19:9, 16, 18)."}, {"pk": 2845932, "translation": "NET", "book": 26, "chapter": 30, "verse": 4, "text": "A sword will come against Egypt and panic will overtake Ethiopia when the slain fall in Egypt and they carry away her wealth and dismantle her foundations."}, {"pk": 2845933, "translation": "NET", "book": 26, "chapter": 30, "verse": 5, "text": "Ethiopia, Put, Lud, all the foreigners, Libya, and the people of the covenant land will die by the sword along with them.", "comment": "tn The expression \u201csons of the covenant land\u201d possibly refers to Jews living in Egypt (Jer 44).
tn Heb \u201csons.\u201d
tn The same expression appears in Exod 12:38; Jer 25:20; 50:37; Neh 13:3. It may refer to foreign mercenaries serving in the armies of the nations listed here."}, {"pk": 2845934, "translation": "NET", "book": 26, "chapter": 30, "verse": 6, "text": "\u201c\u2018This is what the LORD says: Egypt\u2019s supporters will fall; her confident pride will crumble. From Migdol to Syene they will die by the sword within her, declares the sovereign LORD.", "comment": "tn Heb \u201ccome down.\u201d
sn Syene is known as Aswan today."}, {"pk": 2845935, "translation": "NET", "book": 26, "chapter": 30, "verse": 7, "text": "They will be desolate among desolate lands, and their cities will be among ruined cities."}, {"pk": 2845936, "translation": "NET", "book": 26, "chapter": 30, "verse": 8, "text": "They will know that I am the LORD when I ignite a fire in Egypt and all her allies are defeated.", "comment": "tn Heb \u201call who aid her are broken.\u201d"}, {"pk": 2845937, "translation": "NET", "book": 26, "chapter": 30, "verse": 9, "text": "On that day messengers will go out from me in ships to frighten overly confident Ethiopia; panic will overtake them on the day of Egypt\u2019s doom; for beware \u2014 it is coming!", "comment": "tn Heb \u201cin the day of Egypt.\u201d The word \u201cdoom\u201d has been added in the translation to clarify the nature of this day."}, {"pk": 2845938, "translation": "NET", "book": 26, "chapter": 30, "verse": 10, "text": "\u201c\u2018This is what the sovereign LORD says: I will put an end to the hordes of Egypt, by the hand of King Nebuchadrezzar of Babylon.", "comment": "tn Heb \u201cNebuchadrezzar\u201d is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an \u201cr\u201d rather than an \u201cn.\u201d"}, {"pk": 2845939, "translation": "NET", "book": 26, "chapter": 30, "verse": 11, "text": "He and his people with him, the most terrifying of the nations, will be brought there to destroy the land. They will draw their swords against Egypt, and fill the land with corpses.", "comment": "tn The Babylonians were known for their cruelty (2 Kgs 25:7)."}, {"pk": 2845940, "translation": "NET", "book": 26, "chapter": 30, "verse": 12, "text": "I will dry up the waterways and hand the land over to evil men. I will make the land and everything in it desolate by the hand of foreigners. I, the LORD, have spoken!", "comment": "tn Heb \u201cand I will sell the land into the hand of.\u201d"}, {"pk": 2845941, "translation": "NET", "book": 26, "chapter": 30, "verse": 13, "text": "\u201c\u2018This is what the sovereign LORD says: I will destroy the idols, and put an end to the gods of Memphis. There will no longer be a prince from the land of Egypt; so I will make the land of Egypt fearful.", "comment": "tn Heb \u201cI will put fear in the land of Egypt.\u201d"}, {"pk": 2845942, "translation": "NET", "book": 26, "chapter": 30, "verse": 14, "text": "I will desolate Pathros, I will ignite a fire in Zoan, and I will execute judgments on Thebes."}, {"pk": 2845943, "translation": "NET", "book": 26, "chapter": 30, "verse": 15, "text": "I will pour out my anger upon Pelusium, the stronghold of Egypt; I will cut off the hordes of Thebes.", "comment": "tn Heb \u201cSin\u201d (so KJV, NASB), a city commonly identified with Pelusium, a fortress on Egypt\u2019s northeastern frontier.
tn Or \u201ckill.\u201d"}, {"pk": 2845944, "translation": "NET", "book": 26, "chapter": 30, "verse": 16, "text": "I will ignite a fire in Egypt; Syene will writhe in agony, Thebes will be broken down, and Memphis will face enemies every day.", "comment": "tc The LXX reads \u201cSyene,\u201d which is Aswan in the south. The MT reads Sin, which has already been mentioned in v. 15."}, {"pk": 2845945, "translation": "NET", "book": 26, "chapter": 30, "verse": 17, "text": "The young men of On and of Pi-beseth will die by the sword; and the cities will go into captivity.", "comment": "sn On and Pi-beseth are generally identified with the Egyptian cities of Heliopolis and Bubastis.
tn Heb \u201cthey will go.\u201d The pronoun and verb are feminine plural, indicating that the cities just mentioned are the antecedent of the pronoun and the subject of the verb. The translation makes this clear by stating the subject as \u201cthe cities.\u201d"}, {"pk": 2845946, "translation": "NET", "book": 26, "chapter": 30, "verse": 18, "text": "In Tahpanhes the day will be dark when I break the yoke of Egypt there. Her confident pride will cease within her; a cloud will cover her, and her daughters will go into captivity.", "comment": "sn In Zeph 1:15 darkness is associated with the day of the Lord."}, {"pk": 2845947, "translation": "NET", "book": 26, "chapter": 30, "verse": 19, "text": "I will execute judgments on Egypt. Then they will know that I am the LORD.\u2019\u201d"}, {"pk": 2845948, "translation": "NET", "book": 26, "chapter": 30, "verse": 20, "text": "In the eleventh year, in the first month, on the seventh day of the month, the word of the LORD came to me:", "comment": "tn April 29, 587 b.c."}, {"pk": 2845949, "translation": "NET", "book": 26, "chapter": 30, "verse": 21, "text": "\u201cSon of man, I have broken the arm of Pharaoh king of Egypt. Look, it has not been bandaged for healing or set with a dressing so that it might become strong enough to grasp a sword.", "comment": "sn The expression \u201cbreaking the arm\u201d indicates the removal of power (Ps 10:15; 37:17; Job 38:15; Jer 48:25).
sn This may refer to the event recorded in Jer 37:5."}, {"pk": 2845950, "translation": "NET", "book": 26, "chapter": 30, "verse": 22, "text": "Therefore this is what the sovereign LORD says: Look, I am against Pharaoh king of Egypt, and I will break his arms, the strong arm and the broken one, and I will make the sword drop from his hand.", "comment": "tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb.
tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8."}, {"pk": 2845951, "translation": "NET", "book": 26, "chapter": 30, "verse": 23, "text": "I will scatter the Egyptians among the nations, and disperse them among foreign countries."}, {"pk": 2845952, "translation": "NET", "book": 26, "chapter": 30, "verse": 24, "text": "I will strengthen the arms of the king of Babylon, and I will place my sword in his hand, but I will break the arms of Pharaoh, and he will groan like the fatally wounded before the king of Babylon.", "comment": "tn Heb \u201chim\u201d; the referent has been specified in the translation for clarity."}, {"pk": 2845953, "translation": "NET", "book": 26, "chapter": 30, "verse": 25, "text": "I will strengthen the arms of the king of Babylon, but the arms of Pharaoh will fall limp. Then they will know that I am the LORD when I place my sword in the hand of the king of Babylon and he extends it against the land of Egypt."}, {"pk": 2845954, "translation": "NET", "book": 26, "chapter": 30, "verse": 26, "text": "I will scatter the Egyptians among the nations and disperse them among foreign countries. Then they will know that I am the LORD.\u201d"}, {"pk": 2845955, "translation": "NET", "book": 26, "chapter": 31, "verse": 1, "text": "In the eleventh year, in the third month, on the first day of the month, the word of the LORD came to me:", "comment": "sn June 21, 587 b.c."}, {"pk": 2845956, "translation": "NET", "book": 26, "chapter": 31, "verse": 2, "text": "\u201cSon of man, say to Pharaoh king of Egypt and his hordes: \u201c\u2018Who are you like in your greatness?"}, {"pk": 2845957, "translation": "NET", "book": 26, "chapter": 31, "verse": 3, "text": "Consider Assyria, a cedar in Lebanon, with beautiful branches, like a forest giving shade, and extremely tall; its top reached into the clouds.", "comment": "sn Lebanon was know for its cedar trees (Judg 9:15; 1 Kgs 4:33; 5:6; 2 Kgs 14:9; Ezra 3:7; Pss 29:5; 92:12; 104:16).
sn Either Egypt, or the Lord compares Egypt to Assyria, which is described in vv. 3\u201317 through the metaphor of a majestic tree. See D. I. Block, Ezekiel (NICOT), 2:185. Like Egypt, Assyria had been a great world power, but in time God brought the Assyrians down. Egypt should learn from history the lesson that no nation, no matter how powerful, can withstand the judgment of God. Rather than following the text here, some prefer to emend the proper name Assyria to a similar sounding common noun meaning \u201cboxwood\u201d (see Ezek 27:6), which would make a fitting parallel to \u201ccedar of Lebanon\u201d in the following line. In this case vv. 3\u201318 in their entirety refer to Egypt, not Assyria. See L. C. Allen, Ezekiel (WBC), 2:121-27."}, {"pk": 2845958, "translation": "NET", "book": 26, "chapter": 31, "verse": 4, "text": "The water made it grow; underground springs made it grow tall. Rivers flowed all around the place it was planted, while smaller channels watered all the trees of the field.", "comment": "tn Heb \u201cWaters made it grow; the deep made it grow tall. It (the deep) was flowing with its rivers around the place it (the tree) was planted, it (the deep) sent out its channels to all the trees of the field.\u201d"}, {"pk": 2845959, "translation": "NET", "book": 26, "chapter": 31, "verse": 5, "text": "Therefore it grew taller than all the trees of the field; its boughs grew large and its branches grew long, because of the plentiful water in its shoots.", "comment": "tn Heb \u201cwhen it sends forth.\u201d Repointing the consonants of the Masoretic text would render the proposed reading \u201cshoots\u201d (cf. NRSV)."}, {"pk": 2845960, "translation": "NET", "book": 26, "chapter": 31, "verse": 6, "text": "All the birds of the sky nested in its boughs; under its branches all the beasts of the field gave birth, in its shade all the great nations lived.", "comment": "tn Or \u201cmany.\u201d"}, {"pk": 2845961, "translation": "NET", "book": 26, "chapter": 31, "verse": 7, "text": "It was beautiful in its loftiness, in the length of its branches; for its roots went down deep to plentiful waters."}, {"pk": 2845962, "translation": "NET", "book": 26, "chapter": 31, "verse": 8, "text": "The cedars in the garden of God could not eclipse it, nor could the fir trees match its boughs; the plane trees were as nothing compared to its branches; no tree in the garden of God could rival its beauty.", "comment": "tn Or \u201ccypress trees\u201d (cf. NASB, NLT); NIV \u201cpine trees.\u201d"}, {"pk": 2845963, "translation": "NET", "book": 26, "chapter": 31, "verse": 9, "text": "I made it beautiful with its many branches; all the trees of Eden, in the garden of God, envied it."}, {"pk": 2845964, "translation": "NET", "book": 26, "chapter": 31, "verse": 10, "text": "\u201c\u2018Therefore this is what the sovereign LORD says: Because it was tall in stature, and its top reached into the clouds, and it was proud of its height,"}, {"pk": 2845965, "translation": "NET", "book": 26, "chapter": 31, "verse": 11, "text": "I gave it over to the leader of the nations. He has judged it thoroughly, as its sinfulness deserves. I have thrown it out.", "comment": "tn Heb \u201cacting he has acted with regard to it.\u201d The infinitive absolute precedes the main verb to emphasize the certainty and decisiveness of the action depicted."}, {"pk": 2845966, "translation": "NET", "book": 26, "chapter": 31, "verse": 12, "text": "Foreigners from the most terrifying nations have cut it down and left it to lie there on the mountains. In all the valleys its branches have fallen, and its boughs lie broken in the ravines of the land. All the peoples of the land have departed from its shade and left it.", "comment": "tn Or \u201cearth\u201d (KJV, ASV, NASB, NIV, NRSV).
tn Heb \u201cgone down.\u201d"}, {"pk": 2845967, "translation": "NET", "book": 26, "chapter": 31, "verse": 13, "text": "On its ruins all the birds of the sky will live, and all the wild animals will walk on its branches.", "comment": "tn Heb \u201cbe.\u201d
tn Heb \u201cthe beasts of the field,\u201d referring to wild as opposed to domesticated animals."}, {"pk": 2845968, "translation": "NET", "book": 26, "chapter": 31, "verse": 14, "text": "For this reason no watered trees will grow so tall; their tops will not reach into the clouds, nor will the well-watered ones grow that high. For all of them have been appointed to die in the lower parts of the earth; they will be among mere mortals, with those who descend to the pit.", "comment": "tn Heb \u201cfor death, to the lower earth.\u201d
tn Heb \u201cand they will not stand to them in their height, all the drinkers of water.\u201d
tn Heb \u201cthe sons of men.\u201d"}, {"pk": 2845969, "translation": "NET", "book": 26, "chapter": 31, "verse": 15, "text": "\u201c\u2018This is what the sovereign LORD says: On the day it went down to Sheol I caused observers to lament. I covered it with the deep and held back its rivers; its plentiful water was restrained. I clothed Lebanon in black for it, and all the trees of the field wilted because of it.", "comment": "tn Heb \u201cI caused lamentation.\u201d D. I. Block (Ezekiel [NICOT], 2:194-95) proposes an alternative root which would give the meaning \u201cI gated back the waters,\u201d i.e., shut off the water supply.
tn Or \u201che.\u201d"}, {"pk": 2845970, "translation": "NET", "book": 26, "chapter": 31, "verse": 16, "text": "I made the nations shake at the sound of its fall, when I threw it down to Sheol, along with those who descend to the pit. Then all the trees of Eden, the choicest and the best of Lebanon, all that were well-watered, were comforted in the earth below.", "comment": "sn For the expression \u201cgoing down to the pit,\u201d see Ezek 26:20; 32:18, 24, 29."}, {"pk": 2845971, "translation": "NET", "book": 26, "chapter": 31, "verse": 17, "text": "Those who lived in its shade, its allies among the nations, also went down with it to Sheol, to those killed by the sword.", "comment": "tn Heb \u201cits arm.\u201d"}, {"pk": 2845972, "translation": "NET", "book": 26, "chapter": 31, "verse": 18, "text": "Which of the trees of Eden was like you in majesty and loftiness? You will be brought down with the trees of Eden to the lower parts of the earth; you will lie among the uncircumcised, with those killed by the sword! This is what will happen to Pharaoh and all his hordes, declares the sovereign LORD.\u2019\u201d"}, {"pk": 2845973, "translation": "NET", "book": 26, "chapter": 32, "verse": 1, "text": "In the twelfth year, in the twelfth month, on the first of the month, the word of the LORD came to me:", "comment": "sn This would be March 3, 585 b.c."}, {"pk": 2845974, "translation": "NET", "book": 26, "chapter": 32, "verse": 2, "text": "\u201cSon of man, sing a lament for Pharaoh king of Egypt, and say to him: \u201c\u2018You were like a lion among the nations, but you are a monster in the seas; you thrash about in your streams, stir up the water with your feet, and muddy your streams.", "comment": "tn The lion was a figure of royalty (Ezek 19:1\u20139).
tc The Hebrew reads \u201ctheir streams\u201d; the LXX reads \u201cyour streams.\u201d"}, {"pk": 2845975, "translation": "NET", "book": 26, "chapter": 32, "verse": 3, "text": "\u201c\u2018This is what the sovereign LORD says: \u201c\u2018I will throw my net over you in the assembly of many peoples; and they will haul you up in my dragnet.", "comment": "tn The expression \u201cthrow my net\u201d is common in Ezekiel (12:13; 17:20; 19:8)."}, {"pk": 2845976, "translation": "NET", "book": 26, "chapter": 32, "verse": 4, "text": "I will leave you on the ground, I will fling you on the open field, I will allow all the birds of the sky to settle on you, and I will permit all the wild animals to gorge themselves on you.", "comment": "tn Heb \u201cthe beasts of the field,\u201d referring to wild as opposed to domesticated animals.
tn Or \u201ccause.\u201d
tn Heb \u201clive.\u201d
tn Or \u201ccause.\u201d"}, {"pk": 2845977, "translation": "NET", "book": 26, "chapter": 32, "verse": 5, "text": "I will put your flesh on the mountains, and fill the valleys with your maggot-infested carcass.", "comment": "tc The Hebrew text is difficult here, apparently meaning \u201cyour height.\u201d Following Symmachus and the Syriac, it is preferable to emend the text to read \u201cyour maggots.\u201d See D. I. Block, Ezekiel (NICOT), 2:203."}, {"pk": 2845978, "translation": "NET", "book": 26, "chapter": 32, "verse": 6, "text": "I will drench the land with the flow of your blood up to the mountains, and the ravines will be full of your blood.", "comment": "tn Heb \u201cfrom you.\u201d"}, {"pk": 2845979, "translation": "NET", "book": 26, "chapter": 32, "verse": 7, "text": "When I extinguish you, I will cover the sky; I will darken its stars. I will cover the sun with a cloud, and the moon will not shine.", "comment": "tn Heb \u201cwill not shine its light.\u201d For similar features of cosmic eschatology, see Joel 2:10; 4:15; Amos 5:18\u201320; Zeph 1:5."}, {"pk": 2845980, "translation": "NET", "book": 26, "chapter": 32, "verse": 8, "text": "I will darken all the lights in the sky over you, and I will darken your land, declares the sovereign LORD."}, {"pk": 2845981, "translation": "NET", "book": 26, "chapter": 32, "verse": 9, "text": "I will disturb many peoples, when I bring about your destruction among the nations, among countries you do not know.", "comment": "tn Heb \u201cI will provoke the heart of.\u201d"}, {"pk": 2845982, "translation": "NET", "book": 26, "chapter": 32, "verse": 10, "text": "I will shock many peoples with you, and their kings will shiver with horror because of you. When I brandish my sword before them, every moment each one will tremble for his life, on the day of your fall."}, {"pk": 2845983, "translation": "NET", "book": 26, "chapter": 32, "verse": 11, "text": "\u201c\u2018For this is what the sovereign LORD says: \u201c\u2018The sword of the king of Babylon will attack you.", "comment": "sn The king of Babylon referred to here was Nebuchadnezzar (Ezek 21:19).
tn Heb \u201capproach.\u201d"}, {"pk": 2845984, "translation": "NET", "book": 26, "chapter": 32, "verse": 12, "text": "By the swords of the mighty warriors I will cause your hordes to fall \u2014 all of them are the most terrifying among the nations. They will devastate the pride of Egypt, and all its hordes will be destroyed."}, {"pk": 2845985, "translation": "NET", "book": 26, "chapter": 32, "verse": 13, "text": "I will destroy all its cattle beside the plentiful waters; and no human foot will disturb the waters again, nor will the hooves of cattle disturb them.", "comment": "tn Heb \u201cmuddy.\u201d
tn Heb \u201cthem,\u201d that is, the waters mentioned in the previous line. The translation clarifies the referent."}, {"pk": 2845986, "translation": "NET", "book": 26, "chapter": 32, "verse": 14, "text": "Then I will make their waters calm, and will make their streams flow like olive oil, declares the sovereign LORD.", "comment": "tn Heb \u201csink,\u201d that is, to settle and become clear, not muddied."}, {"pk": 2845987, "translation": "NET", "book": 26, "chapter": 32, "verse": 15, "text": "When I turn the land of Egypt into desolation and the land is destitute of everything that fills it, when I strike all those who live in it, then they will know that I am the LORD.\u2019"}, {"pk": 2845988, "translation": "NET", "book": 26, "chapter": 32, "verse": 16, "text": "This is a lament; they will chant it. The daughters of the nations will chant it. They will chant it over Egypt and over all her hordes, declares the sovereign LORD.\u201d"}, {"pk": 2845989, "translation": "NET", "book": 26, "chapter": 32, "verse": 17, "text": "In the twelfth year, on the fifteenth day of the month, the word of the LORD came to me:", "comment": "tn March 17, 585 b.c. The LXX adds \u201cfirst month.\u201d"}, {"pk": 2845990, "translation": "NET", "book": 26, "chapter": 32, "verse": 18, "text": "\u201cSon of man, wail over the horde of Egypt. Bring it down; bring her and the daughters of powerful nations down to the lower parts of the earth, along with those who descend to the pit.", "comment": "tn Heb \u201cBring him down, her and the daughters of the powerful nations, to the earth below.\u201d The verb \u201cbring down\u201d appears in the Hebrew text only once. Because the verb takes several objects here, the repetition of the verb in the translation improves the English style.
tn The Hebrew verb is used as a response to death (Jer 9:17\u201319; Amos 5:16).
sn Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37.
tn This apparently refers to personified Egypt."}, {"pk": 2845991, "translation": "NET", "book": 26, "chapter": 32, "verse": 19, "text": "Say to them, \u2018Whom do you surpass in beauty? Go down and be laid to rest with the uncircumcised!\u2019", "comment": "tc The LXX places this verse after v. 21.tn The words \u201csay to them\u201d are added in the translation for clarity to indicate the shift in addressee from the prophet to Egypt.
tn Heb \u201cpleasantness.\u201d"}, {"pk": 2845992, "translation": "NET", "book": 26, "chapter": 32, "verse": 20, "text": "They will fall among those killed by the sword. The sword is drawn; they carry her and all her hordes away."}, {"pk": 2845993, "translation": "NET", "book": 26, "chapter": 32, "verse": 21, "text": "The bravest of the warriors will speak to him from the midst of Sheol along with his allies, saying: \u2018The uncircumcised have come down; they lie still, killed by the sword.\u2019"}, {"pk": 2845994, "translation": "NET", "book": 26, "chapter": 32, "verse": 22, "text": "\u201cAssyria is there with all her assembly around her grave, all of them struck down by the sword.", "comment": "tn Heb \u201call of them slain, the ones felled by the sword.\u201d See as well vv. 23\u201324.
tn Heb \u201caround him his graves.\u201d The masculine pronominal suffixes are problematic; the expression is best emended to correspond to the phrase \u201caround her grave\u201d in v. 23. See D. I. Block, Ezekiel (NICOT), 2:219."}, {"pk": 2845995, "translation": "NET", "book": 26, "chapter": 32, "verse": 23, "text": "Their graves are located in the remote slopes of the pit. Her assembly is around her grave, all of them struck down by the sword, those who spread terror in the land of the living.", "comment": "tn Heb \u201cwhose.\u201d
tn The only other occurrence of the phrase \u201cremote slopes of the pit\u201d is in Isa 14:15."}, {"pk": 2845996, "translation": "NET", "book": 26, "chapter": 32, "verse": 24, "text": "\u201cElam is there with all her hordes around her grave; all of them struck down by the sword. They went down uncircumcised to the lower parts of the earth, those who spread terror in the land of the living. Now they will bear their shame with those who descend to the pit."}, {"pk": 2845997, "translation": "NET", "book": 26, "chapter": 32, "verse": 25, "text": "Among the dead they have made a bed for her, along with all her hordes around her grave. All of them are uncircumcised, killed by the sword, for their terror had spread in the land of the living. They bear their shame along with those who descend to the pit; they are placed among the dead.", "comment": "tn Heb \u201caround him her graves,\u201d but the expression is best emended to read \u201caround her grave\u201d (see vv. 23\u201324)."}, {"pk": 2845998, "translation": "NET", "book": 26, "chapter": 32, "verse": 26, "text": "\u201cMeshech-Tubal is there, along with all her hordes around her grave. All of them are uncircumcised, killed by the sword, for they spread their terror in the land of the living.", "comment": "tn Heb \u201caround him her graves,\u201d but the expression is best emended to read \u201caround her grave\u201d (see vv. 23\u201324)."}, {"pk": 2845999, "translation": "NET", "book": 26, "chapter": 32, "verse": 27, "text": "They do not lie with the fallen warriors of ancient times, who went down to Sheol with their weapons of war, having their swords placed under their heads and their shields on their bones, when the terror of these warriors was in the land of the living.", "comment": "tn Heb \u201cand their iniquities were over their bones.\u201d The meaning of this statement is unclear; in light of the parallelism (see \u201cswords\u201d) it is preferable to emend \u201ctheir iniquities\u201d to \u201ctheir swords.\u201d See L. C. Allen, Ezekiel (WBC), 2:135.
tc Heb \u201cof the uncircumcised.\u201d The LXX reads, probably correctly, \u201cfrom of old\u201d rather than \u201cof the uncircumcised.\u201d The phrases are very similar in spelling. The warriors of Meshech-Tubal are described as uncircumcised, so it would be odd for them to not be buried with the uncircumcised. Verse 28 specifically says that they would lie with the uncircumcised."}, {"pk": 2846000, "translation": "NET", "book": 26, "chapter": 32, "verse": 28, "text": "\u201cBut as for you, in the midst of the uncircumcised you will be broken, and you will lie with those killed by the sword."}, {"pk": 2846001, "translation": "NET", "book": 26, "chapter": 32, "verse": 29, "text": "\u201cEdom is there with her kings and all her princes. Despite their might they are laid with those killed by the sword; they lie with the uncircumcised and those who descend to the pit."}, {"pk": 2846002, "translation": "NET", "book": 26, "chapter": 32, "verse": 30, "text": "\u201cAll the leaders of the north are there, along with all the Sidonians; despite their might they have gone down in shameful terror with the dead. They lie uncircumcised with those killed by the sword, and bear their shame with those who descend to the pit."}, {"pk": 2846003, "translation": "NET", "book": 26, "chapter": 32, "verse": 31, "text": "\u201cPharaoh will see them and be consoled over all his hordes who were killed by the sword, Pharaoh and all his army, declares the sovereign LORD."}, {"pk": 2846004, "translation": "NET", "book": 26, "chapter": 32, "verse": 32, "text": "Indeed, I terrified him in the land of the living, yet he will lie in the midst of the uncircumcised with those killed by the sword, Pharaoh and all his hordes, declares the sovereign LORD.\u201d"}, {"pk": 2846005, "translation": "NET", "book": 26, "chapter": 33, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2846006, "translation": "NET", "book": 26, "chapter": 33, "verse": 2, "text": "\u201cSon of man, speak to your people, and say to them, \u2018Suppose I bring a sword against the land, and the people of the land take one man from their borders and make him their watchman.", "comment": "tn Heb \u201csons of your people.\u201d"}, {"pk": 2846007, "translation": "NET", "book": 26, "chapter": 33, "verse": 3, "text": "He sees the sword coming against the land, blows the trumpet, and warns the people,", "comment": "tn Heb \u201cshofar,\u201d a ram\u2019s horn rather than a brass instrument (so throughout the chapter).
tn Sounding the trumpet was a warning of imminent danger (Neh 4:18\u201320; Jer 4:19; Amos 3:6)."}, {"pk": 2846008, "translation": "NET", "book": 26, "chapter": 33, "verse": 4, "text": "but there is one who hears the sound of the trumpet yet does not heed the warning. Then the sword comes and sweeps him away. He will be responsible for his own death.", "comment": "tn Heb \u201chis blood will be on his own head.\u201d"}, {"pk": 2846009, "translation": "NET", "book": 26, "chapter": 33, "verse": 5, "text": "He heard the sound of the trumpet but did not heed the warning, so he is responsible for himself. If he had heeded the warning, he would have saved his life.", "comment": "tn Heb \u201chis blood will be on him.\u201d"}, {"pk": 2846010, "translation": "NET", "book": 26, "chapter": 33, "verse": 6, "text": "But suppose the watchman sees the sword coming and does not blow the trumpet to warn the people. Then the sword comes and takes one of their lives. He is swept away for his iniquity, but I will hold the watchman accountable for that person\u2019s death.\u2019", "comment": "tn Or \u201cin his punishment.\u201d The phrase \u201cin/for [a person\u2019s] iniquity/punishment\u201d occurs fourteen times in Ezekiel: here and in vv. 8 and 9; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 39:23. The Hebrew word for \u201ciniquity\u201d may also mean the \u201cpunishment\u201d for iniquity or \u201cguilt\u201d of iniquity.
tn Heb \u201chis blood from the hand of the watchman I will seek.\u201d"}, {"pk": 2846011, "translation": "NET", "book": 26, "chapter": 33, "verse": 7, "text": "\u201cAs for you, son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from my mouth, you must warn them on my behalf.", "comment": "sn Jeremiah (Jer 6:17) and Habakkuk (Hab 2:1) also served in the role of a watchman."}, {"pk": 2846012, "translation": "NET", "book": 26, "chapter": 33, "verse": 8, "text": "When I say to the wicked, \u2018O wicked man, you must certainly die,\u2019 and you do not warn the wicked about his behavior, the wicked man will die for his iniquity, but I will hold you accountable for his death.", "comment": "tn The same expression occurs in Gen 2:17.
tn Heb \u201cand you do not speak to warn.\u201d
tn Heb \u201cway.\u201d
tn Heb \u201cand his blood from your hand I will seek.\u201d"}, {"pk": 2846013, "translation": "NET", "book": 26, "chapter": 33, "verse": 9, "text": "But if you warn the wicked man to change his behavior, and he refuses to change, he will die for his iniquity, but you have saved your own life.", "comment": "tn Heb \u201cand he does not turn from his way.\u201d
tn Heb \u201cfrom his way to turn from it.\u201d"}, {"pk": 2846014, "translation": "NET", "book": 26, "chapter": 33, "verse": 10, "text": "\u201cAnd you, son of man, say to the house of Israel, \u2018This is what you have said: \u201cOur rebellious acts and our sins have caught up with us, and we are wasting away because of them. How then can we live?\u201d\u2019", "comment": "tn Heb \u201c(are) upon us.\u201d"}, {"pk": 2846015, "translation": "NET", "book": 26, "chapter": 33, "verse": 11, "text": "Say to them, \u2018As surely as I live, declares the sovereign LORD, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live. Turn back, turn back from your evil deeds! Why should you die, O house of Israel?\u2019", "comment": "tn Heb \u201cways.\u201d This same word is translated \u201cbehavior\u201d earlier in the verse.
tn Heb \u201cturn from his way.\u201d"}, {"pk": 2846016, "translation": "NET", "book": 26, "chapter": 33, "verse": 12, "text": "\u201cAnd you, son of man, say to your people, \u2018The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.\u2019", "comment": "tn Heb \u201cin the day of his sin.\u201d
tn Heb \u201cthe sons of your people.\u201d
tn Heb \u201cin the day of his rebellion.\u201d The statement envisions a godly person rejecting what is good and becoming sinful. See D. I. Block, Ezekiel (NICOT), 2:247-48.
tn Heb \u201cand the wickedness of the wicked, he will not stumble in it in the day of his turning from his wickedness.\u201d
tn Heb \u201cby it.\u201d"}, {"pk": 2846017, "translation": "NET", "book": 26, "chapter": 33, "verse": 13, "text": "Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die."}, {"pk": 2846018, "translation": "NET", "book": 26, "chapter": 33, "verse": 14, "text": "Suppose I say to the wicked, \u2018You must certainly die,\u2019 but he turns from his sin and does what is just and right."}, {"pk": 2846019, "translation": "NET", "book": 26, "chapter": 33, "verse": 15, "text": "He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity. He will certainly live \u2014 he will not die.", "comment": "tn Heb \u201cthe wicked one.\u201d
tn Heb \u201cand in the statutes of life he walks.\u201d"}, {"pk": 2846020, "translation": "NET", "book": 26, "chapter": 33, "verse": 16, "text": "None of the sins he has committed will be counted against him. He has done what is just and right; he will certainly live.", "comment": "tn Heb \u201cremembered.\u201d"}, {"pk": 2846021, "translation": "NET", "book": 26, "chapter": 33, "verse": 17, "text": "\u201cYet your people say, \u2018The behavior of the Lord is not right,\u2019 when it is their behavior that is not right.", "comment": "tn Heb \u201cway.\u201d
tn The Hebrew verb translated \u201cis (not) right\u201d has the basic meaning of \u201cto measure.\u201d For a similar concept, see Ezek 18:25, 29.
tn Heb \u201cthe sons of your people.\u201d"}, {"pk": 2846022, "translation": "NET", "book": 26, "chapter": 33, "verse": 18, "text": "When a righteous man turns from his godliness and commits iniquity, he will die for it."}, {"pk": 2846023, "translation": "NET", "book": 26, "chapter": 33, "verse": 19, "text": "When the wicked turns from his sin and does what is just and right, he will live because of it."}, {"pk": 2846024, "translation": "NET", "book": 26, "chapter": 33, "verse": 20, "text": "Yet you say, \u2018The behavior of the Lord is not right.\u2019 House of Israel, I will judge each of you according to his behavior.\u201d", "comment": "tn Heb \u201cways.\u201d"}, {"pk": 2846025, "translation": "NET", "book": 26, "chapter": 33, "verse": 21, "text": "In the twelfth year of our exile, in the tenth month, on the fifth of the month, a refugee came to me from Jerusalem saying, \u201cThe city has been defeated!\u201d", "comment": "tn January 19, 585 b.c.
tn Heb \u201csmitten.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2846026, "translation": "NET", "book": 26, "chapter": 33, "verse": 22, "text": "Now the hand of the LORD had been on me the evening before the refugee reached me, but the LORD opened my mouth by the time the refugee arrived in the morning; he opened my mouth and I was no longer unable to speak.", "comment": "tn Heb \u201che\u201d; the referent has been specified in the translation for clarity.
tn The other occurrences of the phrase \u201cthe hand of the Lord\u201d in Ezekiel are in the context of prophetic visions.
sn Ezekiel\u2019s God-imposed muteness was lifted (see 3:26).
tn Heb \u201cby the time of the arrival to me.\u201d For clarity the translation specifies the refugee as the one who arrived."}, {"pk": 2846027, "translation": "NET", "book": 26, "chapter": 33, "verse": 23, "text": "The word of the LORD came to me:"}, {"pk": 2846028, "translation": "NET", "book": 26, "chapter": 33, "verse": 24, "text": "\u201cSon of man, the ones living in these ruins in the land of Israel are saying, \u2018Abraham was only one man, yet he possessed the land, but we are many; surely the land has been given to us for a possession.\u2019", "comment": "sn Outside of its seven occurrences in Ezekiel the term translated \u201cpossession\u201d appears only in Exod 6:8 and Deut 33:4."}, {"pk": 2846029, "translation": "NET", "book": 26, "chapter": 33, "verse": 25, "text": "Therefore say to them, \u2018This is what the sovereign LORD says: You eat the meat with the blood still in it, pray to your idols, and shed blood. Do you really think you will possess the land?", "comment": "tn Heb \u201clift up your eyes.\u201d
tn Heb \u201cWill you possess?\u201d
sn This practice was a violation of Levitical law (see Lev 19:26)."}, {"pk": 2846030, "translation": "NET", "book": 26, "chapter": 33, "verse": 26, "text": "You rely on your swords and commit abominable deeds; each of you defiles his neighbor\u2019s wife. Will you possess the land?\u2019", "comment": "tn Heb \u201cstand.\u201d"}, {"pk": 2846031, "translation": "NET", "book": 26, "chapter": 33, "verse": 27, "text": "\u201cThis is what you must say to them, \u2018This is what the sovereign LORD says: As surely as I live, those living in the ruins will die by the sword, those in the open field I will give to the wild beasts for food, and those who are in the strongholds and caves will die of disease.", "comment": "tn Heb \u201cfall.\u201d"}, {"pk": 2846032, "translation": "NET", "book": 26, "chapter": 33, "verse": 28, "text": "I will turn the land into a desolate ruin; her confident pride will come to an end. The mountains of Israel will be so desolate no one will pass through them."}, {"pk": 2846033, "translation": "NET", "book": 26, "chapter": 33, "verse": 29, "text": "Then they will know that I am the LORD when I turn the land into a desolate ruin because of all the abominable deeds they have committed.\u2019", "comment": "sn The judgments of vv. 27\u201329 echo the judgments of Lev 26:22, 25."}, {"pk": 2846034, "translation": "NET", "book": 26, "chapter": 33, "verse": 30, "text": "\u201cBut as for you, son of man, your people (who are talking about you by the walls and at the doors of the houses) say to one another, \u2018Come hear the word that comes from the LORD.\u2019", "comment": "tn Heb \u201ccomes out.\u201d
tn Heb \u201cone to one, a man to his brother.\u201d
tn Heb \u201csons of your people.\u201d"}, {"pk": 2846035, "translation": "NET", "book": 26, "chapter": 33, "verse": 31, "text": "They come to you in crowds, and they sit in front of you as my people. They hear your words, but do not obey them. For they talk lustfully, and their heart is set on their own advantage.", "comment": "tn Heb \u201cas people come.\u201d Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.
tn The word \u201cas\u201d is supplied in the translation.
tn Heb \u201cdo.\u201d
tn Heb \u201cgoes after.\u201d
tn Heb \u201cThey do lust with their mouths.\u201d
tn The present translation understands the term often used for \u201cunjust gain\u201d in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687."}, {"pk": 2846036, "translation": "NET", "book": 26, "chapter": 33, "verse": 32, "text": "Realize that to them you are like a sensual song, a beautiful voice and skilled musician. They hear your words, but they do not obey them.", "comment": "tn Heb \u201cone who makes playing music well.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb.
sn Similar responses are found in Isa 29:13; Matt 21:28\u201332; James 1:22\u201325."}, {"pk": 2846037, "translation": "NET", "book": 26, "chapter": 33, "verse": 33, "text": "When all this comes true \u2014 and it certainly will \u2014 then they will know that a prophet was among them.\u201d", "comment": "tn Heb \u201cbehold it is coming.\u201d"}, {"pk": 2846038, "translation": "NET", "book": 26, "chapter": 34, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2846039, "translation": "NET", "book": 26, "chapter": 34, "verse": 2, "text": "\u201cSon of man, prophesy against the shepherds of Israel; prophesy, and say to them \u2014 to the shepherds: \u2018This is what the sovereign LORD says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock?", "comment": "tn The term shepherd is applied to kings in the ancient Near East. In the OT the Lord is often addressed as shepherd of Israel (Gen 49:24; Ps 8:1). The imagery of shepherds as Israel\u2019s leaders is also employed (Jer 23:1\u20132)."}, {"pk": 2846040, "translation": "NET", "book": 26, "chapter": 34, "verse": 3, "text": "You eat the fat, you clothe yourselves with the wool, you slaughter the choice animals, but you do not feed the sheep!"}, {"pk": 2846041, "translation": "NET", "book": 26, "chapter": 34, "verse": 4, "text": "You have not strengthened the weak, healed the sick, bandaged the injured, brought back the strays, or sought the lost, but with force and harshness you have ruled over them.", "comment": "tn The term translated \u201charshness\u201d is used to describe the oppression the Israelites suffered as slaves in Egypt (Exod 1:13)."}, {"pk": 2846042, "translation": "NET", "book": 26, "chapter": 34, "verse": 5, "text": "They were scattered because they had no shepherd, and they became food for every wild beast.", "comment": "tn As a case of dittography, the MT repeats \u201cand they were scattered\u201d at the end of the verse."}, {"pk": 2846043, "translation": "NET", "book": 26, "chapter": 34, "verse": 6, "text": "My sheep wandered over all the mountains and on every high hill. My sheep were scattered over the entire face of the earth with no one looking or searching for them."}, {"pk": 2846044, "translation": "NET", "book": 26, "chapter": 34, "verse": 7, "text": "\u201c\u2018Therefore, you shepherds, hear the word of the LORD:"}, {"pk": 2846045, "translation": "NET", "book": 26, "chapter": 34, "verse": 8, "text": "As surely as I live, declares the sovereign LORD, my sheep have become prey and have become food for all the wild beasts. There was no shepherd, and my shepherds did not search for my flock, but fed themselves and did not feed my sheep,"}, {"pk": 2846046, "translation": "NET", "book": 26, "chapter": 34, "verse": 9, "text": "Therefore, you shepherds, hear the word of the LORD:"}, {"pk": 2846047, "translation": "NET", "book": 26, "chapter": 34, "verse": 10, "text": "This is what the sovereign LORD says: Look, I am against the shepherds, and I will demand my sheep from their hand. I will no longer let them be shepherds; the shepherds will not feed themselves anymore. I will rescue my sheep from their mouth, so that they will no longer be food for them.", "comment": "tn Heb \u201cI will cause them to cease from feeding sheep.\u201d"}, {"pk": 2846048, "translation": "NET", "book": 26, "chapter": 34, "verse": 11, "text": "\u201c\u2018For this is what the sovereign LORD says: Look, I myself will search for my sheep and seek them out."}, {"pk": 2846049, "translation": "NET", "book": 26, "chapter": 34, "verse": 12, "text": "As a shepherd seeks out his flock when he is among his scattered sheep, so I will seek out my flock. I will rescue them from all the places where they have been scattered on a cloudy, dark day.", "comment": "sn The imagery may reflect the overthrow of the Israelites by the Babylonians in 587/6 b.c."}, {"pk": 2846050, "translation": "NET", "book": 26, "chapter": 34, "verse": 13, "text": "I will bring them out from among the peoples and gather them from foreign countries; I will bring them to their own land. I will feed them on the mountains of Israel, by the streams and all the inhabited places of the land."}, {"pk": 2846051, "translation": "NET", "book": 26, "chapter": 34, "verse": 14, "text": "In a good pasture I will feed them; the mountain heights of Israel will be their pasture. There they will lie down in a lush pasture, and they will feed on rich grass on the mountains of Israel.", "comment": "tn Heb \u201cgood.\u201d"}, {"pk": 2846052, "translation": "NET", "book": 26, "chapter": 34, "verse": 15, "text": "I myself will feed my sheep and I myself will make them lie down, declares the sovereign LORD."}, {"pk": 2846053, "translation": "NET", "book": 26, "chapter": 34, "verse": 16, "text": "I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them \u2014 with judgment!"}, {"pk": 2846054, "translation": "NET", "book": 26, "chapter": 34, "verse": 17, "text": "\u201c\u2018As for you, my sheep, this is what the sovereign LORD says: Look, I am about to judge between one sheep and another, between rams and goats."}, {"pk": 2846055, "translation": "NET", "book": 26, "chapter": 34, "verse": 18, "text": "Is it not enough for you to feed on the good pasture, that you must trample the rest of your pastures with your feet? When you drink clean water, must you muddy the rest of the water by trampling it with your feet?"}, {"pk": 2846056, "translation": "NET", "book": 26, "chapter": 34, "verse": 19, "text": "As for my sheep, they must eat what you trampled with your feet, and drink what you have muddied with your feet!"}, {"pk": 2846057, "translation": "NET", "book": 26, "chapter": 34, "verse": 20, "text": "\u201c\u2018Therefore, this is what the sovereign LORD says to them: Look, I myself will judge between the fat sheep and the lean sheep."}, {"pk": 2846058, "translation": "NET", "book": 26, "chapter": 34, "verse": 21, "text": "Because you push with your side and your shoulder, and thrust your horns at all the weak sheep until you scatter them abroad,", "comment": "tn Heb \u201coutside.\u201d"}, {"pk": 2846059, "translation": "NET", "book": 26, "chapter": 34, "verse": 22, "text": "I will save my sheep; they will no longer be prey. I will judge between one sheep and another."}, {"pk": 2846060, "translation": "NET", "book": 26, "chapter": 34, "verse": 23, "text": "I will set one shepherd over them, and he will feed them \u2014 namely, my servant David. He will feed them and will be their shepherd.", "comment": "sn The messianic king is here called \u201cDavid\u201d (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89)."}, {"pk": 2846061, "translation": "NET", "book": 26, "chapter": 34, "verse": 24, "text": "I, the LORD, will be their God, and my servant David will be prince among them; I, the LORD, have spoken!", "comment": "sn The messianic king (\u201cDavid\u201d) is called both \u201cking\u201d and \u201cprince\u201d in 37:24\u201325. The use of the term \u201cprince\u201d for this king facilitates the contrast between this ideal ruler and the Davidic \u201cprinces\u201d denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25)."}, {"pk": 2846062, "translation": "NET", "book": 26, "chapter": 34, "verse": 25, "text": "\u201c\u2018I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely in the wilderness and even sleep in the woods.", "comment": "sn The woods were typically considered to be places of danger (Ps 104:20\u201321; Jer 5:6).
tn The phrase \u201clive securely\u201d occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5\u20136)."}, {"pk": 2846063, "translation": "NET", "book": 26, "chapter": 34, "verse": 26, "text": "I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing.", "comment": "tn Heb \u201cshowers of blessing.\u201d Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4)."}, {"pk": 2846064, "translation": "NET", "book": 26, "chapter": 34, "verse": 27, "text": "The trees of the field will yield their fruit and the earth will yield its crops. They will live securely on their land; they will know that I am the LORD, when I break the bars of their yoke and rescue them from the hand of those who enslaved them."}, {"pk": 2846065, "translation": "NET", "book": 26, "chapter": 34, "verse": 28, "text": "They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid."}, {"pk": 2846066, "translation": "NET", "book": 26, "chapter": 34, "verse": 29, "text": "I will prepare for them a healthy planting. They will no longer be victims of famine in the land and will no longer bear the insults of the nations.", "comment": "tn Heb \u201cthose gathered\u201d for famine.
tc The MT reads \u05dc\u05b0\u05e9\u05c1\u05b5\u05dd (l\u00ffshem, \u201cfor a name\u201d), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of \u05e9\u05c1\u05b8\u05dc\u05b9\u05dd (shalom) as was read by the LXX."}, {"pk": 2846067, "translation": "NET", "book": 26, "chapter": 34, "verse": 30, "text": "Then they will know that I, the LORD their God, am with them, and that they are my people, the house of Israel, declares the sovereign LORD.", "comment": "sn The blessings described in vv. 25\u201330 are those promised for obedience in Lev 26:4\u201313.
sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7)."}, {"pk": 2846068, "translation": "NET", "book": 26, "chapter": 34, "verse": 31, "text": "And you, my sheep, the sheep of my pasture, are my people, and I am your God, declares the sovereign LORD.\u2019\u201d", "comment": "tn Heb, \u201cthe sheep of my pasture, you are human.\u201d See 36:37\u201338 for a similar expression. The possessive pronoun \u201cmy\u201d is supplied in the translation to balance \u201cI am your God\u201d in the next clause."}, {"pk": 2846069, "translation": "NET", "book": 26, "chapter": 35, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2846070, "translation": "NET", "book": 26, "chapter": 35, "verse": 2, "text": "\u201cSon of man, turn toward Mount Seir, and prophesy against it.", "comment": "tn Heb \u201cset your face against.\u201d
sn Mount Seir is to be identified with Edom (Ezek 35:15), home of Esau\u2019s descendants (Gen 25:21\u201330)."}, {"pk": 2846071, "translation": "NET", "book": 26, "chapter": 35, "verse": 3, "text": "Say to it, \u2018This is what the sovereign LORD says: \u201c\u2018Look, I am against you, Mount Seir; I will stretch out my hand against you and turn you into a desolate ruin."}, {"pk": 2846072, "translation": "NET", "book": 26, "chapter": 35, "verse": 4, "text": "I will lay waste your cities; and you will become desolate. Then you will know that I am the LORD!"}, {"pk": 2846073, "translation": "NET", "book": 26, "chapter": 35, "verse": 5, "text": "\u201c\u2018You have shown unrelenting hostility and poured the people of Israel onto the blades of a sword at the time of their calamity, at the time of their final punishment.", "comment": "tn Or \u201cgave over\u2026to the power of the sword.\u201d This phrase also occurs in Jer 18:21 and Ps 63:10."}, {"pk": 2846074, "translation": "NET", "book": 26, "chapter": 35, "verse": 6, "text": "Therefore, as surely as I live, declares the sovereign LORD, I will subject you to bloodshed, and bloodshed will pursue you. Since you did not hate bloodshed, bloodshed will pursue you."}, {"pk": 2846075, "translation": "NET", "book": 26, "chapter": 35, "verse": 7, "text": "I will turn Mount Seir into a desolate ruin; I will cut off from it the one who passes through or returns.", "comment": "tc The translation reads with some manuscripts \u05dc\u05b0\u05e9\u05c1\u05b4\u05de\u05b0\u05de\u05b8\u05d4 \u05d5\u05bc\u05de\u05b0\u05e9\u05c1\u05b7\u05de\u05bc\u05b8\u05d4 (l\u00ffshimmah um\u00ffshammah, \u201cdesolate ruin\u201d) as in verse 3 and often in Ezekiel. The majority reading reverses the first mem (\u05de) with the shin (\u05e9\u05c1) resulting in the repetition of the word desolate: \u05dc\u05b0\u05e9\u05c1\u05b4\u05de\u05b0\u05de\u05b8\u05d4 \u05d5\u05bc\u05e9\u05c1\u05b0\u05de\u05b8\u05de\u05b8\u05d4 (l\u00ffshimmah ush\u00ffmamah).
tn Or \u201ckill.\u201d"}, {"pk": 2846076, "translation": "NET", "book": 26, "chapter": 35, "verse": 8, "text": "I will fill its mountains with its dead; on your hills and in your valleys and in all your ravines, those killed by the sword will fall."}, {"pk": 2846077, "translation": "NET", "book": 26, "chapter": 35, "verse": 9, "text": "I will turn you into a perpetual desolation, and your cities will not be inhabited. Then you will know that I am the LORD."}, {"pk": 2846078, "translation": "NET", "book": 26, "chapter": 35, "verse": 10, "text": "\u201c\u2018You said, \u201cThese two nations, these two lands will be mine, and we will possess them,\u201d \u2014 although the LORD was there \u2014", "comment": "sn The reference is to Israel and Judah.
tn Heb \u201cit.\u201d"}, {"pk": 2846079, "translation": "NET", "book": 26, "chapter": 35, "verse": 11, "text": "therefore, as surely as I live, declares the sovereign LORD, I will deal with you according to your anger, and according to your envy, by which you acted spitefully against them. I will reveal myself to them when I judge you."}, {"pk": 2846080, "translation": "NET", "book": 26, "chapter": 35, "verse": 12, "text": "Then you will know that I, the LORD, have heard all the insults you spoke against the mountains of Israel, saying, \u201cThey are desolate, they have been given to us for food.\u201d"}, {"pk": 2846081, "translation": "NET", "book": 26, "chapter": 35, "verse": 13, "text": "You exalted yourselves against me with your speech and hurled many insults against me \u2014 I have heard them all!", "comment": "tn Heb \u201cyour mouth.\u201d
tn Heb \u201cand you multiplied against me your words.\u201d The Hebrew verb occurs only here and in Prov 27:6, where it refers to the \u201cexcessive\u201d kisses of an enemy. The basic idea of the verb appears to be \u201cto be abundant.\u201d Here it occurs in the causative (Hiphil) stem."}, {"pk": 2846082, "translation": "NET", "book": 26, "chapter": 35, "verse": 14, "text": "This is what the sovereign LORD says: While the whole earth rejoices, I will turn you into a desolation."}, {"pk": 2846083, "translation": "NET", "book": 26, "chapter": 35, "verse": 15, "text": "As you rejoiced over the inheritance of the house of Israel because it was desolate, so will I deal with you \u2014 you will be desolate, Mount Seir, and all of Edom \u2014 all of it! Then they will know that I am the LORD.\u2019\u201d"}, {"pk": 2846084, "translation": "NET", "book": 26, "chapter": 36, "verse": 1, "text": "\u201cAs for you, son of man, prophesy to the mountains of Israel, and say: \u2018O mountains of Israel, hear the word of the LORD!"}, {"pk": 2846085, "translation": "NET", "book": 26, "chapter": 36, "verse": 2, "text": "This is what the sovereign LORD says: The enemy has spoken against you, saying \u201cAha!\u201d and, \u201cThe ancient heights have become our property!\u201d\u2019", "comment": "tn Or \u201chigh places.\u201d"}, {"pk": 2846086, "translation": "NET", "book": 26, "chapter": 36, "verse": 3, "text": "So prophesy and say: \u2018This is what the sovereign LORD says: Surely because they have made you desolate and crushed you from all directions, so that you have become the property of the rest of the nations, and have become the subject of gossip and slander among the people,", "comment": "tn Heb \u201clip of the tongue.\u201d"}, {"pk": 2846087, "translation": "NET", "book": 26, "chapter": 36, "verse": 4, "text": "therefore, O mountains of Israel, hear the word of the sovereign LORD: This is what the sovereign LORD says to the mountains and hills, the ravines and valleys, and to the desolate ruins and the abandoned cities that have become prey and an object of derision to the rest of the nations round about \u2014"}, {"pk": 2846088, "translation": "NET", "book": 26, "chapter": 36, "verse": 5, "text": "therefore this is what the sovereign LORD says: Surely I have spoken in the fire of my zeal against the rest of the nations, and against all Edom, who with great joy and utter contempt have made my land their property and prey, because of its pasture.\u2019"}, {"pk": 2846089, "translation": "NET", "book": 26, "chapter": 36, "verse": 6, "text": "\u201cTherefore prophesy concerning the land of Israel, and say to the mountains and hills, the ravines and valleys, \u2018This is what the sovereign LORD says: Look, I have spoken in my zeal and in my anger, because you have endured the insults of the nations."}, {"pk": 2846090, "translation": "NET", "book": 26, "chapter": 36, "verse": 7, "text": "So this is what the sovereign LORD says: I vow that the nations around you will endure insults as well.", "comment": "tn Heb \u201cI lifted up my hand.\u201d"}, {"pk": 2846091, "translation": "NET", "book": 26, "chapter": 36, "verse": 8, "text": "\u201c\u2018But you, mountains of Israel, will grow your branches, and bear your fruit for my people Israel; for they will arrive soon.", "comment": "tn Heb \u201cthey draw near to arrive.\u201d"}, {"pk": 2846092, "translation": "NET", "book": 26, "chapter": 36, "verse": 9, "text": "For indeed, I am on your side; I will turn to you, and you will be plowed and planted.", "comment": "tn Heb \u201cI (am) toward you.\u201d"}, {"pk": 2846093, "translation": "NET", "book": 26, "chapter": 36, "verse": 10, "text": "I will multiply your people \u2014 the whole house of Israel, all of it. The cities will be populated and the ruins rebuilt.", "comment": "tn Heb \u201cI will multiply on you human(s).\u201d"}, {"pk": 2846094, "translation": "NET", "book": 26, "chapter": 36, "verse": 11, "text": "I will increase the number of people and animals on you; they will increase and be fruitful. I will cause you to be inhabited as in ancient times, and will do more good for you than at the beginning of your history. Then you will know that I am the LORD.", "comment": "tn Heb \u201cyour beginning.\u201d
sn These verbs occur together in Gen 1:22, 28; 9:1."}, {"pk": 2846095, "translation": "NET", "book": 26, "chapter": 36, "verse": 12, "text": "I will lead people, my people Israel, across you; they will possess you and you will become their inheritance. No longer will you bereave them of their children."}, {"pk": 2846096, "translation": "NET", "book": 26, "chapter": 36, "verse": 13, "text": "\u201c\u2018This is what the sovereign LORD says: Because they are saying to you, \u201cYou are a devourer of men, and bereave your nation of children,\u201d"}, {"pk": 2846097, "translation": "NET", "book": 26, "chapter": 36, "verse": 14, "text": "therefore you will no longer devour people and no longer bereave your nation of children, declares the sovereign LORD."}, {"pk": 2846098, "translation": "NET", "book": 26, "chapter": 36, "verse": 15, "text": "I will no longer subject you to the nations\u2019 insults; no longer will you bear the shame of the peoples, and no longer will you bereave your nation, declares the sovereign LORD.\u2019\u201d", "comment": "tn Heb \u201ccause you to hear.\u201d
tc The MT reads \u05ea\u05b7\u05db\u05b0\u05e9\u05c1\u05b4\u05dc\u05b4\u05d9 (takhshiliy), a metathesis for \u05ea\u05b7\u05e9\u05c1\u05b0\u05db\u05b4\u05dc\u05b4\u05d9 (tashkhiliy) from the root \u05e9\u05c1\u05b8\u05db\u05b7\u05dc (shakhal) which is used in each of the previous verses."}, {"pk": 2846099, "translation": "NET", "book": 26, "chapter": 36, "verse": 16, "text": "The word of the LORD came to me:"}, {"pk": 2846100, "translation": "NET", "book": 26, "chapter": 36, "verse": 17, "text": "\u201cSon of man, when the house of Israel was living on their own land, they defiled it by their behavior and their deeds. In my sight their behavior was like the uncleanness of a woman having her monthly period.", "comment": "tn Heb \u201cway.\u201d"}, {"pk": 2846101, "translation": "NET", "book": 26, "chapter": 36, "verse": 18, "text": "So I poured my anger on them because of the blood they shed on the land and because of the idols with which they defiled it.", "comment": "sn See Ezek 7:8; 9:8; 14:19; 20:8, 13, 21; 22:22; 30:15.
sn For the concept of defiling the land in legal literature, see Lev 18:28; Deut 21:23."}, {"pk": 2846102, "translation": "NET", "book": 26, "chapter": 36, "verse": 19, "text": "I scattered them among the nations; they were dispersed throughout foreign countries. In accordance with their behavior and their deeds I judged them."}, {"pk": 2846103, "translation": "NET", "book": 26, "chapter": 36, "verse": 20, "text": "But when they arrived in the nations where they went, they profaned my holy name. It was said of them, \u2018These are the people of the LORD, yet they have departed from his land.\u2019"}, {"pk": 2846104, "translation": "NET", "book": 26, "chapter": 36, "verse": 21, "text": "I was concerned for my holy reputation which the house of Israel profaned among the nations where they went.", "comment": "tn Heb \u201cname.\u201d"}, {"pk": 2846105, "translation": "NET", "book": 26, "chapter": 36, "verse": 22, "text": "\u201cTherefore say to the house of Israel, \u2018This is what the sovereign LORD says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation which you profaned among the nations where you went.", "comment": "sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God\u2019s reputation is the basis for Israel\u2019s restoration."}, {"pk": 2846106, "translation": "NET", "book": 26, "chapter": 36, "verse": 23, "text": "I will magnify my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the LORD, declares the sovereign LORD, when I magnify myself among you in their sight.", "comment": "tn Or \u201csanctify,\u201d Heb \u201cmake holy.\u201d"}, {"pk": 2846107, "translation": "NET", "book": 26, "chapter": 36, "verse": 24, "text": "\u201c\u2018I will take you from the nations and gather you from all the countries; then I will bring you to your land."}, {"pk": 2846108, "translation": "NET", "book": 26, "chapter": 36, "verse": 25, "text": "I will sprinkle you with pure water and you will be clean from all your impurities. I will purify you from all your idols.", "comment": "sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19\u201320; Lev 14:51; Num 19:18; Heb 10:22."}, {"pk": 2846109, "translation": "NET", "book": 26, "chapter": 36, "verse": 26, "text": "I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh.", "comment": "sn That is, a heart which symbolizes a will that is responsive and obedient to God.
sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a \u201cstone\u201d was associated with an evil inclination (b. Sukkah 52a)."}, {"pk": 2846110, "translation": "NET", "book": 26, "chapter": 36, "verse": 27, "text": "I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.", "comment": "tn Heb \u201cand I will do that which in my statutes you will walk.\u201d The awkward syntax (verb \u201cto do, act\u201d + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that \u201cGod acts so that (relative pronoun) they fear before him.\u201d However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.
tn Or \u201cin the midst of you.\u201d The word \u201cyou\u201d is plural.
tn Heb \u201cand my laws you will guard and you will do them.\u201d Jer 31:31\u201334 is parallel to this passage."}, {"pk": 2846111, "translation": "NET", "book": 26, "chapter": 36, "verse": 28, "text": "Then you will live in the land I gave to your fathers; you will be my people, and I will be your God.", "comment": "sn This promise reflects the ancient covenantal ideal (see Exod 6:7)."}, {"pk": 2846112, "translation": "NET", "book": 26, "chapter": 36, "verse": 29, "text": "I will save you from all your uncleanness. I will call for the grain and multiply it; I will not bring a famine on you."}, {"pk": 2846113, "translation": "NET", "book": 26, "chapter": 36, "verse": 30, "text": "I will multiply the fruit of the trees and the produce of the fields, so that you will never again suffer the disgrace of famine among the nations."}, {"pk": 2846114, "translation": "NET", "book": 26, "chapter": 36, "verse": 31, "text": "Then you will remember your evil behavior and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.", "comment": "tn Heb \u201cways.\u201d"}, {"pk": 2846115, "translation": "NET", "book": 26, "chapter": 36, "verse": 32, "text": "Understand that it is not for your sake I am about to act, declares the sovereign LORD. Be ashamed and embarrassed by your behavior, O house of Israel.", "comment": "tn Heb \u201cLet it be known.\u201d"}, {"pk": 2846116, "translation": "NET", "book": 26, "chapter": 36, "verse": 33, "text": "\u201c\u2018This is what the sovereign LORD says: In the day I cleanse you from all your sins, I will populate the cities and the ruins will be rebuilt."}, {"pk": 2846117, "translation": "NET", "book": 26, "chapter": 36, "verse": 34, "text": "The desolate land will be plowed, instead of being desolate in the sight of everyone who passes by."}, {"pk": 2846118, "translation": "NET", "book": 26, "chapter": 36, "verse": 35, "text": "They will say, \u201cThis desolate land has become like the garden of Eden; the ruined, desolate, and destroyed cities are now fortified and inhabited.\u201d"}, {"pk": 2846119, "translation": "NET", "book": 26, "chapter": 36, "verse": 36, "text": "Then the nations which remain around you will know that I, the LORD, have rebuilt the ruins and replanted what was desolate. I, the LORD, have spoken \u2014 and I will do it!\u2019"}, {"pk": 2846120, "translation": "NET", "book": 26, "chapter": 36, "verse": 37, "text": "\u201cThis is what the sovereign LORD says: I will allow the house of Israel to ask me to do this for them: I will multiply their people like sheep.", "comment": "sn Heb \u201cI will multiply them like sheep, human(s).\u201d
tn The Niphal verb may have a tolerative function here, \u201cAgain (for) this I will allow myself to be sought by the house of Israel to act for them.\u201d Or it may be reflexive: \u201cI will reveal myself to the house of Israel by doing this also.\u201d"}, {"pk": 2846121, "translation": "NET", "book": 26, "chapter": 36, "verse": 38, "text": "Like the sheep for offerings, like the sheep of Jerusalem during her appointed feasts, so will the ruined cities be filled with flocks of people. Then they will know that I am the LORD.\u201d", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2846122, "translation": "NET", "book": 26, "chapter": 37, "verse": 1, "text": "The hand of the LORD was on me, and he brought me out by the Spirit of the LORD and placed me in the midst of the valley, and it was full of bones.", "comment": "tn Heb \u201ccaused me to rest.\u201d
tn Or \u201cpower.\u201d sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God\u2019s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1)."}, {"pk": 2846123, "translation": "NET", "book": 26, "chapter": 37, "verse": 2, "text": "He made me walk all around among them. I realized there were a great many bones in the valley and they were very dry.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and is here translated as \u201cI realized\u201d because it results from Ezekiel\u2019s recognition of the situation around him. In Hebrew, the exclamation is repeated in the following sentence.
tn Heb \u201cand he made me pass over them, around, around.\u201d"}, {"pk": 2846124, "translation": "NET", "book": 26, "chapter": 37, "verse": 3, "text": "He said to me, \u201cSon of man, can these bones live?\u201d I said to him, \u201cSovereign Lord, you know.\u201d"}, {"pk": 2846125, "translation": "NET", "book": 26, "chapter": 37, "verse": 4, "text": "Then he said to me, \u201cProphesy over these bones, and tell them: \u2018Dry bones, hear the word of the LORD."}, {"pk": 2846126, "translation": "NET", "book": 26, "chapter": 37, "verse": 5, "text": "This is what the sovereign LORD says to these bones: Look, I am about to infuse breath into you and you will live.", "comment": "tn Heb \u201cI am about to bring a spirit.\u201d"}, {"pk": 2846127, "translation": "NET", "book": 26, "chapter": 37, "verse": 6, "text": "I will put tendons on you and muscles over you and will cover you with skin; I will put breath in you and you will live. Then you will know that I am the LORD.\u2019\u201d", "comment": "tn Or \u201ca spirit.\u201d
tn The exact physiological meaning of the term is uncertain. In addition to v. 8, the term occurs only in Gen 32:33; Job 10:11; 40:17; and Jer 48:4."}, {"pk": 2846128, "translation": "NET", "book": 26, "chapter": 37, "verse": 7, "text": "So I prophesied as I was commanded. There was a sound when I prophesied \u2014 I heard a rattling, and the bones came together, bone to bone.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846129, "translation": "NET", "book": 26, "chapter": 37, "verse": 8, "text": "As I watched, I saw tendons on them, then muscles appeared, and skin covered over them from above, but there was no breath in them.", "comment": "tn Or \u201cspirit.\u201d
tn Heb \u201ccame up.\u201d
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846130, "translation": "NET", "book": 26, "chapter": 37, "verse": 9, "text": "He said to me, \u201cProphesy to the breath, \u2014 prophesy, son of man \u2014 and say to the breath: \u2018This is what the sovereign LORD says: Come from the four winds, O breath, and breathe on these corpses so that they may live.\u2019\u201d", "comment": "tn Or \u201cspirit,\u201d and several times in this verse."}, {"pk": 2846131, "translation": "NET", "book": 26, "chapter": 37, "verse": 10, "text": "So I prophesied as I was commanded, and the breath came into them; they lived and stood on their feet, an extremely great army."}, {"pk": 2846132, "translation": "NET", "book": 26, "chapter": 37, "verse": 11, "text": "Then he said to me, \u201cSon of man, these bones are all the house of Israel. Look, they are saying, \u2018Our bones are dry, our hope has perished; we are cut off.\u2019"}, {"pk": 2846133, "translation": "NET", "book": 26, "chapter": 37, "verse": 12, "text": "Therefore prophesy, and tell them, \u2018This is what the sovereign LORD says: Look, I am about to open your graves and will raise you from your graves, my people. I will bring you to the land of Israel."}, {"pk": 2846134, "translation": "NET", "book": 26, "chapter": 37, "verse": 13, "text": "Then you will know that I am the LORD, when I open your graves and raise you from your graves, my people."}, {"pk": 2846135, "translation": "NET", "book": 26, "chapter": 37, "verse": 14, "text": "I will place my breath in you and you will live; I will give you rest in your own land. Then you will know that I am the LORD \u2014 I have spoken and I will act, declares the LORD.\u2019\u201d", "comment": "tn Or \u201cspirit.\u201d This is likely an allusion to Gen 2 and God\u2019s breath which creates life."}, {"pk": 2846136, "translation": "NET", "book": 26, "chapter": 37, "verse": 15, "text": "The word of the LORD came to me:"}, {"pk": 2846137, "translation": "NET", "book": 26, "chapter": 37, "verse": 16, "text": "\u201cAs for you, son of man, take one branch, and write on it, \u2018For Judah, and for the Israelites associated with him.\u2019 Then take another branch and write on it, \u2018For Joseph, the branch of Ephraim and all the house of Israel associated with him.\u2019"}, {"pk": 2846138, "translation": "NET", "book": 26, "chapter": 37, "verse": 17, "text": "Join them as one stick; they will be as one in your hand.", "comment": "tn Heb \u201cone to one for you for one stick.\u201d
tn Heb \u201cbring near.\u201d"}, {"pk": 2846139, "translation": "NET", "book": 26, "chapter": 37, "verse": 18, "text": "When your people say to you, \u2018Will you not tell us what these things mean?\u2019", "comment": "tn Heb \u201cthe sons of your people.\u201d"}, {"pk": 2846140, "translation": "NET", "book": 26, "chapter": 37, "verse": 19, "text": "tell them, \u2018This is what the sovereign LORD says: Look, I am about to take the branch of Joseph which is in the hand of Ephraim and the tribes of Israel associated with him, and I will place them on the stick of Judah, and make them into one stick \u2014 they will be one in my hand.\u2019", "comment": "tn Heb \u201cI will place them on it, that is, on the stick of Judah.\u201d
sn The reunification of Israel and Judah is envisioned as well in Ezek 33:23, 29; Jer 3:18; 23:5\u20136; Hos 1:11; Amos 9:11."}, {"pk": 2846141, "translation": "NET", "book": 26, "chapter": 37, "verse": 20, "text": "The sticks you write on will be in your hand in front of them."}, {"pk": 2846142, "translation": "NET", "book": 26, "chapter": 37, "verse": 21, "text": "Then tell them, \u2018This is what the sovereign LORD says: Look, I am about to take the Israelites from among the nations where they have gone. I will gather them from round about and bring them to their land."}, {"pk": 2846143, "translation": "NET", "book": 26, "chapter": 37, "verse": 22, "text": "I will make them one nation in the land, on the mountains of Israel, and one king will rule over them all. They will never again be two nations and never again be divided into two kingdoms.", "comment": "sn Jeremiah also attested to the reuniting of the northern and southern kingdoms (Jer 3:12, 14; 31:2\u20136)."}, {"pk": 2846144, "translation": "NET", "book": 26, "chapter": 37, "verse": 23, "text": "They will not defile themselves with their idols, their detestable things, and all their rebellious deeds. I will save them from all their unfaithfulness by which they sinned. I will purify them; they will become my people and I will become their God.", "comment": "tc Heb \u201ctheir dwellings.\u201d The text as it stands does not make sense. Based on the LXX, a slight emendation of two vowels, including a mater, yields the reading \u201cfrom their turning,\u201d a reference here to their turning from God and deviating from his commandments. See BDB 1000 s.v. \u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4, and D. I. Block, Ezekiel (NICOT), 2:407."}, {"pk": 2846145, "translation": "NET", "book": 26, "chapter": 37, "verse": 24, "text": "\u201c\u2018My servant David will be king over them; there will be one shepherd for all of them. They will follow my regulations and carefully observe my statutes.", "comment": "tn Heb \u201cand my statutes they will guard and they will do them.\u201d
tn Heb \u201cwalk [in].\u201d"}, {"pk": 2846146, "translation": "NET", "book": 26, "chapter": 37, "verse": 25, "text": "They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it \u2014 they and their children and their grandchildren forever. David my servant will be prince over them forever."}, {"pk": 2846147, "translation": "NET", "book": 26, "chapter": 37, "verse": 26, "text": "I will make a covenant of peace with them; it will be a perpetual covenant with them. I will establish them, increase their numbers, and place my sanctuary among them forever.", "comment": "sn See Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60, for other references to perpetual covenants.
tn Heb \u201cgive them.\u201d"}, {"pk": 2846148, "translation": "NET", "book": 26, "chapter": 37, "verse": 27, "text": "My dwelling place will be with them; I will be their God, and they will be my people."}, {"pk": 2846149, "translation": "NET", "book": 26, "chapter": 37, "verse": 28, "text": "Then, when my sanctuary is among them forever, the nations will know that I, the LORD, sanctify Israel.\u2019\u201d", "comment": "sn The sanctuary of Israel becomes the main focus of Ezek 40\u201348."}, {"pk": 2846150, "translation": "NET", "book": 26, "chapter": 38, "verse": 1, "text": "The word of the LORD came to me:"}, {"pk": 2846151, "translation": "NET", "book": 26, "chapter": 38, "verse": 2, "text": "\u201cSon of man, turn toward Gog, of the land of Magog, the chief prince of Meshech and Tubal. Prophesy against him", "comment": "tn Heb \u201cset your face against.\u201d
sn This may refer to a Lydian king in western Asia Minor in the seventh century b.c. Apart from Ezek 38\u201339, the only other biblical reference to this king/nation is in Rev 20:8. For a study of the names appearing in this verse, see E. Yamauchi, Foes From the Northern Frontier, 19-27.
sn One of the sons of Japheth according to Gen 10:2; 1 Chr 1:5.
tn Heb \u201cthe prince, the chief of Meshech and Tubal.\u201d Some translate \u201cthe prince of Rosh, Meshech and Tubal,\u201d but it is more likely that the Hebrew noun in question is a common noun in apposition to \u201cprince,\u201d rather than a proper name. See D. I. Block, Ezekiel (NICOT), 2:434-35. As Block demonstrates, attempts by some popular writers to identify these proper names with later geographical sites in Russia are anachronistic. See as well E. Yamauchi, Foes From the Northern Frontier, 19-27. sn Meshech and Tubal were two nations in Cappadocia of Asia Minor. They were also sons of Japheth (Gen 10:2; 1 Chr 1:5)."}, {"pk": 2846152, "translation": "NET", "book": 26, "chapter": 38, "verse": 3, "text": "and say: \u2018This is what the sovereign LORD says: Look, I am against you, Gog, chief prince of Meshech and Tubal.", "comment": "tn Or \u201cI challenge you.\u201d The phrase \u201cI am against you\u201d may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, \u201cDie Herausforderungsformel \u2018h!nn#n ?l?K>,\u2019\u201d ZAW 45 (1933): 101-8."}, {"pk": 2846153, "translation": "NET", "book": 26, "chapter": 38, "verse": 4, "text": "I will turn you around, put hooks into your jaws, and bring you out with all your army, horses and horsemen, all of them fully armed, a great company with shields of different types, all of them armed with swords.", "comment": "sn The Hebrew text mentions two different types of shields here."}, {"pk": 2846154, "translation": "NET", "book": 26, "chapter": 38, "verse": 5, "text": "Persia, Ethiopia, and Put are with them, all of them with shields and helmets.", "comment": "tn D. I. Block prefers to see the Hebrew word as referring here to a western ally of Egypt or as an alternative spelling for Pathros, that is, Upper Egypt. See D. I. Block, Ezekiel (NICOT), 2:439-40.
sn That is, Lydia."}, {"pk": 2846155, "translation": "NET", "book": 26, "chapter": 38, "verse": 6, "text": "They are joined by Gomer with all its troops, and by Beth Togarmah from the remote parts of the north with all its troops \u2014 many peoples are with you.", "comment": "tn The words \u201cthey are joined by\u201d are added in the translation for purposes of English style.
sn The seven-nation coalition represents the north (Meshech, Tubal, Gomer, Beth-Togarmah), the south/west (Ethiopia, Put) and the east (Persia). The use of the sevenfold list suggests completeness. See D. I. Block, Ezekiel (NICOT), 2:441."}, {"pk": 2846156, "translation": "NET", "book": 26, "chapter": 38, "verse": 7, "text": "\u201c\u2018Be ready and stay ready, you and all your companies assembled around you, and be a guard for them.", "comment": "tn The second person singular verbal and pronominal forms in the Hebrew text indicate that Gog is addressed here."}, {"pk": 2846157, "translation": "NET", "book": 26, "chapter": 38, "verse": 8, "text": "After many days you will be summoned; in the latter years you will come to a land restored from the ravages of war, with many peoples gathered on the mountains of Israel that had long been in ruins. Its people were brought out from the peoples, and all of them will be living securely.", "comment": "tn Heb \u201cfrom the sword.\u201d
tn Heb \u201cit.\u201d"}, {"pk": 2846158, "translation": "NET", "book": 26, "chapter": 38, "verse": 9, "text": "You will advance; you will come like a storm. You will be like a cloud covering the earth, you, all your troops, and the many other peoples with you.", "comment": "tn Heb \u201cgo up.\u201d"}, {"pk": 2846159, "translation": "NET", "book": 26, "chapter": 38, "verse": 10, "text": "\u201c\u2018This is what the sovereign LORD says: On that day thoughts will come into your mind, and you will devise an evil plan.", "comment": "tn Heb \u201cwords will go up upon your heart.\u201d"}, {"pk": 2846160, "translation": "NET", "book": 26, "chapter": 38, "verse": 11, "text": "You will say, \u201cI will invade a land of unwalled towns; I will advance against those living quietly in security \u2014 all of them living without walls and barred gates \u2014", "comment": "tn Heb \u201cgo up against.\u201d
tn Heb \u201ccome (to).\u201d"}, {"pk": 2846161, "translation": "NET", "book": 26, "chapter": 38, "verse": 12, "text": "to loot and plunder, to attack the inhabited ruins and the people gathered from the nations, who are acquiring cattle and goods, who live at the center of the earth.\u201d", "comment": "tn Heb \u201cto turn your hand against.\u201d
tn The Hebrew term occurs elsewhere only in Judg 9:37. Perhaps it means \u201chigh point, top.\u201d"}, {"pk": 2846162, "translation": "NET", "book": 26, "chapter": 38, "verse": 13, "text": "Sheba and Dedan and the traders of Tarshish with all its young warriors will say to you, \u201cHave you come to loot? Have you assembled your armies to plunder, to carry away silver and gold, to take away cattle and goods, to haul away a great amount of spoils?\u201d\u2019", "comment": "tn Heb \u201cyoung lions.\u201d"}, {"pk": 2846163, "translation": "NET", "book": 26, "chapter": 38, "verse": 14, "text": "\u201cTherefore, prophesy, son of man, and say to Gog: \u2018This is what the sovereign LORD says: On that day when my people Israel are living securely, you will take notice", "comment": "tn The Hebrew text is framed as a rhetorical question: \u201cwill you not take notice?\u201d"}, {"pk": 2846164, "translation": "NET", "book": 26, "chapter": 38, "verse": 15, "text": "and come from your place, from the remote parts of the north, you and many peoples with you, all of them riding on horses, a great company and a vast army."}, {"pk": 2846165, "translation": "NET", "book": 26, "chapter": 38, "verse": 16, "text": "You will advance against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself through you, O Gog.", "comment": "tn Heb \u201ccome up.\u201d
tn Or \u201creveal my holiness.\u201d"}, {"pk": 2846166, "translation": "NET", "book": 26, "chapter": 38, "verse": 17, "text": "\u201c\u2018This is what the sovereign LORD says: Are you the one of whom I spoke in former days by my servants the prophets of Israel, who prophesied in those days that I would bring you against them?", "comment": "tn Heb \u201cby the hand of my servants.\u201d
tn The Hebrew text adds \u201cyears\u201d here, but this is probably a scribal gloss on the preceding phrase. See L. C. Allen, Ezekiel (WBC), 2:201."}, {"pk": 2846167, "translation": "NET", "book": 26, "chapter": 38, "verse": 18, "text": "On that day, when Gog invades the land of Israel, declares the sovereign LORD, my rage will mount up in my anger.", "comment": "tn Heb \u201cgoes up against.\u201d"}, {"pk": 2846168, "translation": "NET", "book": 26, "chapter": 38, "verse": 19, "text": "In my zeal, in the fire of my fury, I declare that on that day there will be a great earthquake in the land of Israel.", "comment": "sn The phrase \u201cin the fire of my fury\u201d occurs in Ezek 21:31; 22:21, 31.
tn Or \u201cshaking.\u201d"}, {"pk": 2846169, "translation": "NET", "book": 26, "chapter": 38, "verse": 20, "text": "The fish of the sea, the birds of the sky, the wild beasts, all the things that creep on the ground, and all people who live on the face of the earth will shake at my presence. The mountains will topple, the cliffs will fall, and every wall will fall to the ground.", "comment": "tn Or \u201ctremble.\u201d
tn The term occurs only here and in Song of Songs 2:14."}, {"pk": 2846170, "translation": "NET", "book": 26, "chapter": 38, "verse": 21, "text": "I will call for a sword to attack Gog on all my mountains, declares the sovereign LORD; every man\u2019s sword will be against his brother.", "comment": "tn Heb \u201cagainst.\u201d
tn Heb \u201chim\u201d; the referent (Gog, cf. v. 18) has been specified in the translation for clarity."}, {"pk": 2846171, "translation": "NET", "book": 26, "chapter": 38, "verse": 22, "text": "I will judge him with plague and bloodshed. I will rain down on him, his troops and the many peoples who are with him a torrential downpour, hailstones, fire, and brimstone."}, {"pk": 2846172, "translation": "NET", "book": 26, "chapter": 38, "verse": 23, "text": "I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the LORD.\u2019"}, {"pk": 2846173, "translation": "NET", "book": 26, "chapter": 39, "verse": 1, "text": "\u201cAs for you, son of man, prophesy against Gog, and say: \u2018This is what the sovereign LORD says: Look, I am against you, O Gog, chief prince of Meshech and Tubal!"}, {"pk": 2846174, "translation": "NET", "book": 26, "chapter": 39, "verse": 2, "text": "I will turn you around and drag you along; I will lead you up from the remotest parts of the north and bring you against the mountains of Israel.", "comment": "tn The Hebrew root occurs only here in the OT. An apparent cognate in the Ethiopic language means \u201cwalk along.\u201d For a discussion of the research on this verb, see D. I. Block, Ezekiel (NICOT), 2:460."}, {"pk": 2846175, "translation": "NET", "book": 26, "chapter": 39, "verse": 3, "text": "I will knock your bow out of your left hand and make your arrows fall from your right hand."}, {"pk": 2846176, "translation": "NET", "book": 26, "chapter": 39, "verse": 4, "text": "You will fall dead on the mountains of Israel, you and all your troops and the people who are with you. I give you as food to every kind of bird and every wild beast."}, {"pk": 2846177, "translation": "NET", "book": 26, "chapter": 39, "verse": 5, "text": "You will fall dead in the open field; for I have spoken, declares the sovereign LORD."}, {"pk": 2846178, "translation": "NET", "book": 26, "chapter": 39, "verse": 6, "text": "I will send fire on Magog and those who live securely in the coastlands; then they will know that I am the LORD."}, {"pk": 2846179, "translation": "NET", "book": 26, "chapter": 39, "verse": 7, "text": "\u201c\u2018I will make my holy name known in the midst of my people Israel; I will not let my holy name be profaned anymore. Then the nations will know that I am the LORD, the Holy One of Israel.", "comment": "sn The basic sense of the word \u201choly\u201d is \u201cset apart from that which is commonplace, special, unique.\u201d The Lord\u2019s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is \u201cset apart\u201d from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah."}, {"pk": 2846180, "translation": "NET", "book": 26, "chapter": 39, "verse": 8, "text": "Realize that it is coming and it will be done, declares the sovereign LORD. It is the day I have spoken about."}, {"pk": 2846181, "translation": "NET", "book": 26, "chapter": 39, "verse": 9, "text": "\u201c\u2018Then those who live in the cities of Israel will go out and use the weapons for kindling \u2014 the shields, bows and arrows, war clubs and spears \u2014 they will burn them for seven years.", "comment": "tn Heb \u201cburn and kindle the weapons.\u201d
tn Two different types of shields are specified in the Hebrew text."}, {"pk": 2846182, "translation": "NET", "book": 26, "chapter": 39, "verse": 10, "text": "They will not need to take wood from the field or cut down trees from the forests, because they will make fires with the weapons. They will take the loot from those who looted them and seize the plunder of those who plundered them, declares the sovereign LORD.", "comment": "tn Heb \u201cthey will not carry.\u201d
tn Heb \u201cloot their looters and plunder their plunderers.\u201d"}, {"pk": 2846183, "translation": "NET", "book": 26, "chapter": 39, "verse": 11, "text": "\u201c\u2018On that day I will assign Gog a grave in Israel. It will be the valley of those who travel east of the sea; it will block the way of the travelers. There they will bury Gog and all his horde; they will call it the valley of Hamon-Gog.", "comment": "tn The name means \u201chorde of Gog.\u201d"}, {"pk": 2846184, "translation": "NET", "book": 26, "chapter": 39, "verse": 12, "text": "For seven months Israel will bury them, in order to cleanse the land.", "comment": "tn Heb \u201cthe house of Israel.\u201d"}, {"pk": 2846185, "translation": "NET", "book": 26, "chapter": 39, "verse": 13, "text": "All the people of the land will bury them, and it will be a memorial for them on the day I magnify myself, declares the sovereign LORD.", "comment": "tn Heb \u201cname.\u201d"}, {"pk": 2846186, "translation": "NET", "book": 26, "chapter": 39, "verse": 14, "text": "They will designate men to scout continually through the land, burying those who remain on the surface of the ground, in order to cleanse it. They will search for seven full months.", "comment": "tn Heb \u201cmen of perpetuity.\u201d
tn Heb \u201cand bury the travelers and those who remain on the surface of the ground.\u201d The reference to \u201ctravelers\u201d seems odd and is omitted in the LXX. It is probably an accidental duplication (see v. 11)."}, {"pk": 2846187, "translation": "NET", "book": 26, "chapter": 39, "verse": 15, "text": "When the scouts survey the land and see a human bone, they will place a sign by it, until those assigned to burial duty have buried it in the valley of Hamon-Gog.", "comment": "tn That is, the aforementioned bone.
tn Heb \u201cas the scouts scout.\u201d"}, {"pk": 2846188, "translation": "NET", "book": 26, "chapter": 39, "verse": 16, "text": "(A city by the name of Hamonah will also be there.) They will cleanse the land.\u2019", "comment": "tn This name appears to be a feminine form of the word \u201chorde,\u201d used in the name Hamon-Gog."}, {"pk": 2846189, "translation": "NET", "book": 26, "chapter": 39, "verse": 17, "text": "\u201cAs for you, son of man, this is what the sovereign LORD says: Tell every kind of bird and every wild beast: \u2018Assemble and come! Gather from all around to my slaughter which I am going to make for you, a great slaughter on the mountains of Israel! You will eat flesh and drink blood.", "comment": "tn Or \u201csacrifice\u201d (so also in the rest of this verse)."}, {"pk": 2846190, "translation": "NET", "book": 26, "chapter": 39, "verse": 18, "text": "You will eat the flesh of warriors and drink the blood of the princes of the earth \u2014 the rams, lambs, goats, and bulls, all of them fattened animals of Bashan.", "comment": "sn See Rev 19:17\u201318."}, {"pk": 2846191, "translation": "NET", "book": 26, "chapter": 39, "verse": 19, "text": "You will eat fat until you are full, and drink blood until you are drunk, at my slaughter which I have made for you.", "comment": "sn Eating the fat and drinking blood were God\u2019s exclusive rights in Israelite sacrifices (Lev 3:17).
tn Or \u201csacrifice\u201d (so also in the rest of this verse)."}, {"pk": 2846192, "translation": "NET", "book": 26, "chapter": 39, "verse": 20, "text": "You will fill up at my table with horses and charioteers, with warriors and all the soldiers,\u2019 declares the sovereign LORD.", "comment": "tn Heb \u201cchariots.\u201d"}, {"pk": 2846193, "translation": "NET", "book": 26, "chapter": 39, "verse": 21, "text": "\u201cI will display my majesty among the nations. All the nations will witness the judgment I have executed, and the power I have exhibited among them.", "comment": "tn Heb \u201cmy hand which I have placed.\u201d
tn Or \u201cmy glory.\u201d"}, {"pk": 2846194, "translation": "NET", "book": 26, "chapter": 39, "verse": 22, "text": "Then the house of Israel will know that I am the LORD their God, from that day forward."}, {"pk": 2846195, "translation": "NET", "book": 26, "chapter": 39, "verse": 23, "text": "The nations will know that the house of Israel went into exile due to their iniquity, for they were unfaithful to me. So I hid my face from them and handed them over to their enemies; all of them died by the sword.", "comment": "tn Or \u201cin their punishment.\u201d The phrase \u201cin/for [a person\u2019s] iniquity/punishment\u201d occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9. The Hebrew word for \u201ciniquity\u201d may also mean the \u201cpunishment\u201d for iniquity or \u201cguilt\u201d of iniquity."}, {"pk": 2846196, "translation": "NET", "book": 26, "chapter": 39, "verse": 24, "text": "According to their uncleanness and rebellion I have dealt with them, and I hid my face from them."}, {"pk": 2846197, "translation": "NET", "book": 26, "chapter": 39, "verse": 25, "text": "\u201cTherefore this is what the sovereign LORD says: Now I will restore the fortunes of Jacob, and I will have mercy on the entire house of Israel. I will be zealous for my holy name.", "comment": "tn Heb \u201ccause to return.\u201d"}, {"pk": 2846198, "translation": "NET", "book": 26, "chapter": 39, "verse": 26, "text": "They will bear their shame for all their unfaithful acts against me, when they live securely on their land with no one to make them afraid."}, {"pk": 2846199, "translation": "NET", "book": 26, "chapter": 39, "verse": 27, "text": "When I have brought them back from the peoples and gathered them from the countries of their enemies, I will magnify myself among them in the sight of many nations."}, {"pk": 2846200, "translation": "NET", "book": 26, "chapter": 39, "verse": 28, "text": "Then they will know that I am the LORD their God, because I sent them into exile among the nations, and then gathered them into their own land. I will not leave any of them in exile any longer.", "comment": "tn Heb \u201cthere,\u201d referring to the foreign nations to which they were exiled. The translation makes the referent clear."}, {"pk": 2846201, "translation": "NET", "book": 26, "chapter": 39, "verse": 29, "text": "I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, declares the sovereign LORD.\u201d", "comment": "sn See Ezek 11:19; 37:14."}, {"pk": 2846202, "translation": "NET", "book": 26, "chapter": 40, "verse": 1, "text": "In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city was struck down, on this very day, the hand of the LORD was on me, and he brought me there.", "comment": "tn Or \u201cpower.\u201d sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God\u2019s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
tn April 19, 573 b.c.
sn That is, Jerusalem.
sn That is, to the land of Israel (see v. 2)."}, {"pk": 2846203, "translation": "NET", "book": 26, "chapter": 40, "verse": 2, "text": "By means of divine visions he brought me to the land of Israel and placed me on a very high mountain, and on it was a structure like a city, to the south.", "comment": "tn The expression introduces the three major visions of Ezekiel (1:1; 8:3; 40:2).
tn The reference to a very high mountain is harmonious with Isa 2:2."}, {"pk": 2846204, "translation": "NET", "book": 26, "chapter": 40, "verse": 3, "text": "When he brought me there, I saw a man whose appearance was like bronze, with a linen cord and a measuring stick in his hand. He was standing in the gateway.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846205, "translation": "NET", "book": 26, "chapter": 40, "verse": 4, "text": "The man said to me, \u201cSon of man, watch closely, listen carefully, and pay attention to everything I show you, for you have been brought here so that I can show it to you. Tell the house of Israel everything you see.\u201d", "comment": "tn Heb \u201clook with your eyes, hear with your ears, and set your mind on.\u201d
tn Heb \u201cin order to show (it) to you.\u201d"}, {"pk": 2846206, "translation": "NET", "book": 26, "chapter": 40, "verse": 5, "text": "I saw a wall all around the outside of the temple. In the man\u2019s hand was a measuring stick 10\u00c2\u00bd feet long. He measured the thickness of the wall as 10\u00c2\u00bd feet, and its height as 10\u00c2\u00bd feet.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb.
tn Heb \u201chouse.\u201d
tn Heb \u201ca measuring stick of six cubits, [each] a cubit and a handbreadth.\u201d The measuring units here and in the remainder of this section are the Hebrew \u201clong\u201d cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Therefore the measuring stick in the man\u2019s hand was 10.5 feet (3.15 meters) long. Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the \u201clong\u201d cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes.
tn Heb \u201cbuilding.\u201d
tn Heb \u201cone rod [or \u201creed\u201d]\u201d (also a second time in this verse, twice in v. 6, three times in v. 7, and once in v. 8)."}, {"pk": 2846207, "translation": "NET", "book": 26, "chapter": 40, "verse": 6, "text": "Then he went to the gate facing east. He climbed its steps and measured the threshold of the gate as 10\u00c2\u00bd feet deep.", "comment": "tn The Hebrew text adds \u201cthe one threshold 10\u00bd feet deep.\u201d This is probably an accidental duplication of what precedes. See D. I. Block, Ezekiel (NICOT), 2:517."}, {"pk": 2846208, "translation": "NET", "book": 26, "chapter": 40, "verse": 7, "text": "The alcoves were 10\u00c2\u00bd feet long and 10\u00c2\u00bd feet wide; between the alcoves were 8\u00c2\u00be feet. The threshold of the gate by the porch of the gate facing inward was 10\u00c2\u00bd feet.", "comment": "tn Heb \u201cfive cubits\u201d (i.e., 2.625 meters) according to the \u201clong\u201d cubit. See the note on the first occurrence of the phrase \u201c10\u00bd feet\u201d in v. 5."}, {"pk": 2846209, "translation": "NET", "book": 26, "chapter": 40, "verse": 8, "text": "Then he measured the porch of the gate facing inward as 10\u00c2\u00bd feet."}, {"pk": 2846210, "translation": "NET", "book": 26, "chapter": 40, "verse": 9, "text": "He measured the porch of the gate as 14 feet, and its jambs as 3\u00c2\u00bd feet; the porch of the gate faced inward.", "comment": "tn Heb \u201ceight cubits\u201d (i.e., 4.2 meters).
tn Heb \u201ctwo cubits\u201d (i.e., 1.05 meters)."}, {"pk": 2846211, "translation": "NET", "book": 26, "chapter": 40, "verse": 10, "text": "There were three alcoves on each side of the east gate; the three had the same measurement, and the jambs on either side had the same measurement.", "comment": "sn The three alcoves are parallel to the city gates found at Megiddo, Hazor, and Gezer."}, {"pk": 2846212, "translation": "NET", "book": 26, "chapter": 40, "verse": 11, "text": "He measured the width of the entrance of the gateway as 17\u00c2\u00bd feet, and the length of the gateway as 22\u00c2\u00be feet.", "comment": "tn Heb \u201cten cubits\u201d (i.e., 5.25 meters).
tn Heb \u201cthirteen cubits\u201d (i.e., 6.825 meters)."}, {"pk": 2846213, "translation": "NET", "book": 26, "chapter": 40, "verse": 12, "text": "There was a barrier in front of the alcoves, 1\u00c2\u00be feet on either side; the alcoves were 10\u00c2\u00bd feet on either side.", "comment": "tn Heb \u201cone cubit\u201d (i.e., 52.5 cm).
tn Heb \u201csix cubits\u201d (i.e., 3.15 meters)."}, {"pk": 2846214, "translation": "NET", "book": 26, "chapter": 40, "verse": 13, "text": "He measured the gateway from the roof of one alcove to the roof of the other, a width of 43\u00c2\u00be feet from one entrance to the opposite one.", "comment": "tn Heb \u201ctwenty-five cubits\u201d (i.e., 13.125 meters)."}, {"pk": 2846215, "translation": "NET", "book": 26, "chapter": 40, "verse": 14, "text": "He measured the porch at 105 feet high; the gateway went all around to the jamb of the courtyard.", "comment": "tn Heb \u201cmade.\u201d
tc The MT reads \u201cjambs\u201d which does not make sense in context. Supposing a confusion of yod for vav, the text may be emended to read \u201cporch.\u201d See D. I. Block, Ezekiel (NICOT), 2:518.
tn Heb \u201csixty cubits\u201d (i.e., 31.5 meters).
tn The word \u201chigh\u201d is not in the Hebrew text but is supplied for sense."}, {"pk": 2846216, "translation": "NET", "book": 26, "chapter": 40, "verse": 15, "text": "From the front of the entrance gate to the porch of the inner gate was 87\u00c2\u00bd feet.", "comment": "tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters)."}, {"pk": 2846217, "translation": "NET", "book": 26, "chapter": 40, "verse": 16, "text": "There were closed windows toward the alcoves and toward their jambs within the gate all around, and likewise for the porches. There were windows all around the inside, and on each jamb were decorative palm trees.", "comment": "sn Decorative palm trees were also a part of Solomon\u2019s temple (1 Kgs 6:29, 32, 35)."}, {"pk": 2846218, "translation": "NET", "book": 26, "chapter": 40, "verse": 17, "text": "Then he brought me to the outer court. I saw chambers there, and a pavement made for the court all around; thirty chambers faced the pavement.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846219, "translation": "NET", "book": 26, "chapter": 40, "verse": 18, "text": "The pavement was beside the gates, corresponding to the length of the gates; this was the lower pavement."}, {"pk": 2846220, "translation": "NET", "book": 26, "chapter": 40, "verse": 19, "text": "Then he measured the width from before the lower gate to the front of the exterior of the inner court as 175 feet on the east and on the north.", "comment": "tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters)."}, {"pk": 2846221, "translation": "NET", "book": 26, "chapter": 40, "verse": 20, "text": "He measured the length and width of the gate of the outer court which faces north."}, {"pk": 2846222, "translation": "NET", "book": 26, "chapter": 40, "verse": 21, "text": "Its alcoves, three on each side, and its jambs and porches had the same measurement as the first gate; 87\u00c2\u00bd feet long and 43\u00c2\u00be feet wide.", "comment": "tn Heb \u201ctwenty-five cubits\u201d (i.e., 13.125 meters).
tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters)."}, {"pk": 2846223, "translation": "NET", "book": 26, "chapter": 40, "verse": 22, "text": "Its windows, its porches, and its decorative palm trees had the same measurement as the gate which faced east. Seven steps led up to it, and its porch was in front of them."}, {"pk": 2846224, "translation": "NET", "book": 26, "chapter": 40, "verse": 23, "text": "Opposite the gate on the north and the east was a gate of the inner court; he measured the distance from gate to gate at 175 feet.", "comment": "tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters)."}, {"pk": 2846225, "translation": "NET", "book": 26, "chapter": 40, "verse": 24, "text": "Then he led me toward the south. I saw a gate on the south. He measured its jambs and its porches; they had the same dimensions as the others.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846226, "translation": "NET", "book": 26, "chapter": 40, "verse": 25, "text": "There were windows all around it and its porches, like the windows of the others; 87\u00c2\u00bd feet long and 43\u00c2\u00be feet wide.", "comment": "tn Heb \u201cas these windows.\u201d
tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters).
tn Heb \u201ctwenty-five cubits\u201d (i.e., 13.125 meters)."}, {"pk": 2846227, "translation": "NET", "book": 26, "chapter": 40, "verse": 26, "text": "There were seven steps going up to it; its porches were in front of them. It had decorative palm trees on its jambs, one on either side."}, {"pk": 2846228, "translation": "NET", "book": 26, "chapter": 40, "verse": 27, "text": "The inner court had a gate toward the south; he measured it from gate to gate toward the south as 175 feet.", "comment": "tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters)."}, {"pk": 2846229, "translation": "NET", "book": 26, "chapter": 40, "verse": 28, "text": "Then he brought me to the inner court by the south gate. He measured the south gate; it had the same dimensions as the others."}, {"pk": 2846230, "translation": "NET", "book": 26, "chapter": 40, "verse": 29, "text": "Its alcoves, its jambs, and its porches had the same dimensions as the others, and there were windows all around it and its porches; its length was 87\u00c2\u00bd feet and its width 43\u00c2\u00be feet.", "comment": "tn Heb \u201ctwenty-five cubits\u201d (i.e., 13.125 meters).
tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters)."}, {"pk": 2846231, "translation": "NET", "book": 26, "chapter": 40, "verse": 30, "text": "There were porches all around, 43\u00c2\u00be feet long and 8\u00c2\u00be feet wide.", "comment": "tn Heb \u201cfive cubits\u201d (i.e., 2.625 meters).
tn Heb \u201ctwenty-five cubits\u201d (i.e., 13.125 meters)."}, {"pk": 2846232, "translation": "NET", "book": 26, "chapter": 40, "verse": 31, "text": "Its porches faced the outer court, and decorative palm trees were on its jambs, and its stairway had eight steps."}, {"pk": 2846233, "translation": "NET", "book": 26, "chapter": 40, "verse": 32, "text": "Then he brought me to the inner court on the east side. He measured the gate; it had the same dimensions as the others."}, {"pk": 2846234, "translation": "NET", "book": 26, "chapter": 40, "verse": 33, "text": "Its alcoves, its jambs, and its porches had the same dimensions as the others, and there were windows all around it and its porches; its length was 87\u00c2\u00bd feet and its width 43\u00c2\u00be feet.", "comment": "tn Heb \u201ctwenty-five cubits\u201d (i.e., 13.125 meters).
tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters)."}, {"pk": 2846235, "translation": "NET", "book": 26, "chapter": 40, "verse": 34, "text": "Its porches faced the outer court, it had decorative palm trees on its jambs, and its stairway had eight steps."}, {"pk": 2846236, "translation": "NET", "book": 26, "chapter": 40, "verse": 35, "text": "Then he brought me to the north gate, and he measured it; it had the same dimensions as the others \u2014"}, {"pk": 2846237, "translation": "NET", "book": 26, "chapter": 40, "verse": 36, "text": "its alcoves, its jambs, and its porches. It had windows all around it; its length was 87\u00c2\u00bd feet and its width 43\u00c2\u00be feet.", "comment": "tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters).
tn Heb \u201ctwenty-five cubits\u201d (i.e., 13.125 meters)."}, {"pk": 2846238, "translation": "NET", "book": 26, "chapter": 40, "verse": 37, "text": "Its jambs faced the outer court, and it had decorative palm trees on its jambs, on either side, and its stairway had eight steps.", "comment": "tc The LXX reads \u201cporches.\u201d"}, {"pk": 2846239, "translation": "NET", "book": 26, "chapter": 40, "verse": 38, "text": "There was a chamber with its door by the porch of the gate; there they washed the burnt offering.", "comment": "tc The MT reads \u201cjambs of the gates\u201d which does not make sense in a context discussing one chamber. The emendation to \u201cporch\u201d is similar to v. 14. See D. I. Block, Ezekiel (NICOT), 2:530."}, {"pk": 2846240, "translation": "NET", "book": 26, "chapter": 40, "verse": 39, "text": "In the porch of the gate were two tables on either side on which to slaughter the burnt offering, the sin offering, and the guilt offering."}, {"pk": 2846241, "translation": "NET", "book": 26, "chapter": 40, "verse": 40, "text": "On the outside of the porch as one goes up at the entrance of the north gate were two tables, and on the other side of the porch of the gate were two tables."}, {"pk": 2846242, "translation": "NET", "book": 26, "chapter": 40, "verse": 41, "text": "Four tables were on each side of the gate, eight tables on which the sacrifices were to be slaughtered."}, {"pk": 2846243, "translation": "NET", "book": 26, "chapter": 40, "verse": 42, "text": "The four tables for the burnt offering were of carved stone, 32 inches long, 32 inches wide, and 21 inches high. They would put the instruments which they used to slaughter the burnt offering and the sacrifice on them.", "comment": "tn Heb \u201cone and a half cubits\u201d (i.e., 78.75 cm).
tn Heb \u201cone and a half cubits\u201d (i.e., 78.75 cm).
tn Heb \u201cone cubit\u201d (i.e., 52.5 cm)."}, {"pk": 2846244, "translation": "NET", "book": 26, "chapter": 40, "verse": 43, "text": "There were hooks three inches long, fastened in the house all around, and on the tables was the flesh of the offering.", "comment": "tc This reading is supported by the Aramaic Targum. The LXX, Vulgate, and Syriac read \u201cshelves\u201d or some type of projection.
tn Heb \u201cone handbreadth\u201d (7.5 cm)."}, {"pk": 2846245, "translation": "NET", "book": 26, "chapter": 40, "verse": 44, "text": "On the outside of the inner gate were chambers for the singers of the inner court, one at the side of the north gate facing south, and the other at the side of the south gate facing north.", "comment": "tn \u201cOne\u201d is not in the Hebrew text but is supplied for clarity in the translation.
tc This reading is supported by the LXX; the MT reads \u201ceast.\u201d"}, {"pk": 2846246, "translation": "NET", "book": 26, "chapter": 40, "verse": 45, "text": "He said to me, \u201cThis chamber which faces south is for the priests who keep charge of the temple,", "comment": "tn Heb \u201cthe house.\u201d"}, {"pk": 2846247, "translation": "NET", "book": 26, "chapter": 40, "verse": 46, "text": "and the chamber which faces north is for the priests who keep charge of the altar. These are the descendants of Zadok, from the descendants of Levi, who may approach the LORD to minister to him.\u201d"}, {"pk": 2846248, "translation": "NET", "book": 26, "chapter": 40, "verse": 47, "text": "He measured the court as a square 175 feet long and 175 feet wide; the altar was in front of the temple.", "comment": "tn Heb \u201cone hundred cubits long and one hundred cubits wide, a square\u201d (i.e., 52.5 meters by 52.5 meters)."}, {"pk": 2846249, "translation": "NET", "book": 26, "chapter": 40, "verse": 48, "text": "Then he brought me to the porch of the temple and measured the jambs of the porch as 8\u00c2\u00be feet on either side, and the width of the gate was 24\u00c2\u00bd feet and the sides were 5\u00c2\u00bc feet on each side.", "comment": "tn Heb \u201cthree cubits\u201d (i.e., 1.575 meters).
tc The translation follows the LXX. The MT reads \u201cthe width of the gate was three cubits,\u201d the omission due to haplography.tn Or \u201csidewalls.\u201d
tn The LXX reads \u201cfourteen cubits\u201d (i.e., 7.35 meters). See following note.
tn Heb \u201cfive cubits\u201d (i.e., 2.625 meters)."}, {"pk": 2846250, "translation": "NET", "book": 26, "chapter": 40, "verse": 49, "text": "The length of the porch was 35 feet and the width 19\u00c2\u00bc feet; steps led up to it, and there were pillars beside the jambs on either side.", "comment": "tc The LXX reads \u201cten steps.\u201d
tn Heb \u201ctwenty cubits\u201d (i.e., 10.5 meters).
tn Heb \u201celeven cubits\u201d (i.e., 5.775 meters)."}, {"pk": 2846251, "translation": "NET", "book": 26, "chapter": 41, "verse": 1, "text": "Then he brought me to the outer sanctuary, and measured the jambs; the jambs were 10\u00c2\u00bd feet wide on each side.", "comment": "tn Heb \u201csix cubits\u201d (i.e., 3.15 meters)."}, {"pk": 2846252, "translation": "NET", "book": 26, "chapter": 41, "verse": 2, "text": "The width of the entrance was 17\u00c2\u00bd feet, and the sides of the entrance were 8\u00c2\u00be feet on each side. He measured the length of the outer sanctuary as 70 feet, and its width as 35 feet.", "comment": "tn Heb \u201cten cubits\u201d (i.e., 5.25 meters).
tn Heb \u201cforty cubits\u201d (i.e., 21 meters).
tc The translation follows the LXX. The MT reads \u201cthe width of the gate was three cubits,\u201d the omission due to haplography.tn Or \u201csidewalls.\u201d
tn Heb \u201ctwenty cubits\u201d (i.e., 10.5 meters).
tn Heb \u201cfive cubits\u201d (i.e., 2.625 meters)."}, {"pk": 2846253, "translation": "NET", "book": 26, "chapter": 41, "verse": 3, "text": "Then he went into the inner sanctuary and measured the jambs of the entrance as 3\u00c2\u00bd feet, the entrance as 10\u00c2\u00bd feet, and the width of the entrance as 12\u00c2\u00bc feet", "comment": "tn Heb \u201cseven cubits\u201d (i.e., 3.675 meters).
tn Heb \u201ctwo cubits\u201d (i.e., 1.05 meters).
tn Heb \u201csix cubits\u201d (i.e., 3.15 meters)."}, {"pk": 2846254, "translation": "NET", "book": 26, "chapter": 41, "verse": 4, "text": "Then he measured its length as 35 feet, and its width as 35 feet, before the outer sanctuary. He said to me, \u201cThis is the most holy place.\u201d", "comment": "tn Heb \u201ctwenty cubits\u201d (i.e., 10.5 meters).
tn Heb \u201ctwenty cubits\u201d (i.e., 10.5 meters)."}, {"pk": 2846255, "translation": "NET", "book": 26, "chapter": 41, "verse": 5, "text": "Then he measured the wall of the temple as 10\u00c2\u00bd feet, and the width of the side chambers as 7 feet, all around the temple.", "comment": "tn Heb \u201chouse\u201d throughout Ezek 41.
tn Heb \u201csix cubits\u201d (i.e., 3.15 meters).
tn Heb \u201cfour cubits\u201d (2.1 meters)."}, {"pk": 2846256, "translation": "NET", "book": 26, "chapter": 41, "verse": 6, "text": "The side chambers were in three stories, one above the other, thirty in each story. There were offsets in the wall all around to serve as supports for the side chambers, so that the supports were not in the wall of the temple."}, {"pk": 2846257, "translation": "NET", "book": 26, "chapter": 41, "verse": 7, "text": "The side chambers surrounding the temple were wider at each successive story; for the structure surrounding the temple went up story by story all around the temple. For this reason the width of the temple increased as it went up, and one went up from the lowest story to the highest by the way of the middle story.", "comment": "tn The Hebrew term occurs only here in the OT.
tc The Hebrew is difficult here. The Targum envisions a winding ramp or set of stairs, which entails reading the first word as a noun rather than a verb and reading the second word also not as a verb, supposing that an initial mem has been read as vav and nun. See D. I. Block, Ezekiel (NICOT), 2:549."}, {"pk": 2846258, "translation": "NET", "book": 26, "chapter": 41, "verse": 8, "text": "I saw that the temple had a raised platform all around; the foundations of the side chambers were a full measuring stick of 10\u00c2\u00bd feet high.", "comment": "tn Heb \u201csix cubits\u201d (i.e., 3.15 meters).
tn Heb \u201creed.\u201d"}, {"pk": 2846259, "translation": "NET", "book": 26, "chapter": 41, "verse": 9, "text": "The width of the outer wall of the side chambers was 8\u00c2\u00be feet, and the open area between the side chambers of the temple", "comment": "tn Heb \u201cfive cubits\u201d (i.e., 2.625 meters)."}, {"pk": 2846260, "translation": "NET", "book": 26, "chapter": 41, "verse": 10, "text": "and the chambers of the court was 35 feet in width all around the temple on every side.", "comment": "tn Heb \u201ctwenty cubits\u201d (i.e., 10.5 meters)."}, {"pk": 2846261, "translation": "NET", "book": 26, "chapter": 41, "verse": 11, "text": "There were entrances from the side chambers toward the open area, one entrance toward the north, and another entrance toward the south; the width of the open area was 8\u00c2\u00be feet all around.", "comment": "tn Heb \u201cfive cubits\u201d (i.e., 2.625 meters)."}, {"pk": 2846262, "translation": "NET", "book": 26, "chapter": 41, "verse": 12, "text": "The building that was facing the temple courtyard at the west side was 122\u00c2\u00bd feet wide; the wall of the building was 8\u00c2\u00be feet all around, and its length 157\u00c2\u00bd feet.", "comment": "tn Heb \u201cseventy cubits\u201d (36.75 meters).
tn Heb \u201cninety cubits\u201d (i.e., 47.25 meters).
tn Heb \u201cfive cubits\u201d (i.e., 2.625 meters)."}, {"pk": 2846263, "translation": "NET", "book": 26, "chapter": 41, "verse": 13, "text": "Then he measured the temple as 175 feet long, the courtyard of the temple and the building and its walls as 175 feet long,", "comment": "tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters).
tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters)."}, {"pk": 2846264, "translation": "NET", "book": 26, "chapter": 41, "verse": 14, "text": "and also the width of the front of the temple and the courtyard on the east as 175 feet.", "comment": "tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters)."}, {"pk": 2846265, "translation": "NET", "book": 26, "chapter": 41, "verse": 15, "text": "Then he measured the length of the building facing the courtyard at the rear of the temple, with its galleries on either side as 175 feet. The interior of the outer sanctuary and the porch of the court,", "comment": "tc Some Hebrew mss read \u201cand its outer court.\u201d
tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters)."}, {"pk": 2846266, "translation": "NET", "book": 26, "chapter": 41, "verse": 16, "text": "as well as the thresholds, narrow windows and galleries all around on three sides facing the threshold were paneled with wood all around, from the ground up to the windows (now the windows were covered),"}, {"pk": 2846267, "translation": "NET", "book": 26, "chapter": 41, "verse": 17, "text": "to the space above the entrance, to the inner room, and on the outside, and on all the walls in the inner room and outside, by measurement.", "comment": "tc The LXX does not have the word \u201cby measurements.\u201d The word may be a technical term referring to carpentry technique, the exact meaning of which is unclear."}, {"pk": 2846268, "translation": "NET", "book": 26, "chapter": 41, "verse": 18, "text": "It was made with cherubim and decorative palm trees, with a palm tree between each cherub. Each cherub had two faces:"}, {"pk": 2846269, "translation": "NET", "book": 26, "chapter": 41, "verse": 19, "text": "a human face toward the palm tree on one side and a lion\u2019s face toward the palm tree on the other side. They were carved on the whole temple all around;"}, {"pk": 2846270, "translation": "NET", "book": 26, "chapter": 41, "verse": 20, "text": "from the ground to the area above the entrance, cherubim and decorative palm trees were carved on the wall of the outer sanctuary."}, {"pk": 2846271, "translation": "NET", "book": 26, "chapter": 41, "verse": 21, "text": "The doorposts of the outer sanctuary were square. In front of the sanctuary one doorpost looked just like the other."}, {"pk": 2846272, "translation": "NET", "book": 26, "chapter": 41, "verse": 22, "text": "The altar was of wood, 5\u00c2\u00bc feet high, with its length 3\u00c2\u00bd feet; its corners, its length, and its walls were of wood. He said to me, \u201cThis is the table that is before the LORD.\u201d", "comment": "tn Heb \u201cthree cubits\u201d (i.e., 1.575 meters).
tc So the Masoretic text. The LXX reads \u201cbase.\u201d
tn Heb \u201ctwo cubits\u201d (i.e., 1.05 meters)."}, {"pk": 2846273, "translation": "NET", "book": 26, "chapter": 41, "verse": 23, "text": "The outer sanctuary and the inner sanctuary each had a double door."}, {"pk": 2846274, "translation": "NET", "book": 26, "chapter": 41, "verse": 24, "text": "Each of the doors had two leaves, two swinging leaves; two leaves for one door and two leaves for the other.", "comment": "tn Heb \u201cturning\u201d leaves."}, {"pk": 2846275, "translation": "NET", "book": 26, "chapter": 41, "verse": 25, "text": "On the doors of the outer sanctuary were carved cherubim and palm trees, like those carved on the walls, and there was a canopy of wood on the front of the outside porch.", "comment": "tn Or \u201crailings.\u201d See L. C. Allen, Ezekiel (WBC), 2:218."}, {"pk": 2846276, "translation": "NET", "book": 26, "chapter": 41, "verse": 26, "text": "There were narrow windows and decorative palm trees on either side of the side walls of the porch; this is what the side chambers of the temple and the canopies were like."}, {"pk": 2846277, "translation": "NET", "book": 26, "chapter": 42, "verse": 1, "text": "Then he led me out to the outer court, toward the north, and brought me to the chamber which was opposite the courtyard and opposite the building on the north."}, {"pk": 2846278, "translation": "NET", "book": 26, "chapter": 42, "verse": 2, "text": "Its length was 175 feet on the north side, and its width 87\u00c2\u00bd feet.", "comment": "tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters).
tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters).
tn Heb \u201cthe door of the north.\u201d"}, {"pk": 2846279, "translation": "NET", "book": 26, "chapter": 42, "verse": 3, "text": "Opposite the 35 feet that belonged to the inner court, and opposite the pavement which belonged to the outer court, gallery faced gallery in the three stories.", "comment": "tn Heb \u201ctwenty cubits\u201d (i.e., 10.5 meters)."}, {"pk": 2846280, "translation": "NET", "book": 26, "chapter": 42, "verse": 4, "text": "In front of the chambers was a walkway on the inner side, 17\u00c2\u00bd feet wide at a distance of 1\u00c2\u00be feet, and their entrances were on the north.", "comment": "tc Heb \u201cone cubit\u201d (i.e., 52.5 cm). The LXX and the Syriac read \u201cone hundred cubits\u201d (= 175 feet).
tn Heb \u201cten cubits\u201d (i.e., 5.25 meters)."}, {"pk": 2846281, "translation": "NET", "book": 26, "chapter": 42, "verse": 5, "text": "Now the upper chambers were narrower, because the galleries took more space from them than from the lower and middle chambers of the building."}, {"pk": 2846282, "translation": "NET", "book": 26, "chapter": 42, "verse": 6, "text": "For they were in three stories and had no pillars like the pillars of the courts; therefore the upper chambers were set back from the ground more than the lower and upper ones.", "comment": "tn The phrase \u201cupper chambers\u201d is not in the Hebrew text but is supplied from the context."}, {"pk": 2846283, "translation": "NET", "book": 26, "chapter": 42, "verse": 7, "text": "As for the outer wall by the side of the chambers, toward the outer court facing the chambers, it was 87\u00c2\u00bd feet long.", "comment": "tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters)."}, {"pk": 2846284, "translation": "NET", "book": 26, "chapter": 42, "verse": 8, "text": "For the chambers on the outer court were 87\u00c2\u00bd feet long, while those facing the temple were 175 feet long.", "comment": "tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters).
tn Heb \u201cone hundred cubits\u201d (i.e., 52.5 meters)."}, {"pk": 2846285, "translation": "NET", "book": 26, "chapter": 42, "verse": 9, "text": "Below these chambers was a passage on the east side as one enters from the outer court."}, {"pk": 2846286, "translation": "NET", "book": 26, "chapter": 42, "verse": 10, "text": "At the beginning of the wall of the court toward the south, facing the courtyard and the building, were chambers", "comment": "tc This reading is supported by the LXX; the MT reads \u201ceast.\u201d
tc The reading is supported by the LXX."}, {"pk": 2846287, "translation": "NET", "book": 26, "chapter": 42, "verse": 11, "text": "with a passage in front of them. They looked like the chambers on the north. Of the same length and width, and all their exits according to their arrangements and entrances"}, {"pk": 2846288, "translation": "NET", "book": 26, "chapter": 42, "verse": 12, "text": "were the chambers which were toward the south. There was an opening at the head of the passage, the passage in front of the corresponding wall toward the east when one enters.", "comment": "tc The MT apparently evidences dittography, repeating most of the last word of the previous verse: \u201cand like the openings of.\u201d"}, {"pk": 2846289, "translation": "NET", "book": 26, "chapter": 42, "verse": 13, "text": "Then he said to me, \u201cThe north chambers and the south chambers which face the courtyard are holy chambers where the priests who approach the LORD will eat the most holy offerings. There they will place the most holy offerings \u2014 the grain offering, the sin offering, and the guilt offering, because the place is holy.", "comment": "sn The priests are from the Zadokite family (Ezek 40:6; 44:15)."}, {"pk": 2846290, "translation": "NET", "book": 26, "chapter": 42, "verse": 14, "text": "When the priests enter, then they will not go out from the sanctuary to the outer court without taking off their garments in which they minister, for these are holy; they will put on other garments, then they will go near the places where the people are.\u201d"}, {"pk": 2846291, "translation": "NET", "book": 26, "chapter": 42, "verse": 15, "text": "Now when he had finished measuring the interior of the temple, he led me out by the gate which faces east and measured all around."}, {"pk": 2846292, "translation": "NET", "book": 26, "chapter": 42, "verse": 16, "text": "He measured the east side with the measuring stick as 875 feet by the measuring stick.", "comment": "tn Heb \u201cfive hundred cubits\u201d (i.e., 262.5 meters).
tn Heb \u201creed\u201d (also in the following verses)."}, {"pk": 2846293, "translation": "NET", "book": 26, "chapter": 42, "verse": 17, "text": "He measured the north side as 875 feet by the measuring stick."}, {"pk": 2846294, "translation": "NET", "book": 26, "chapter": 42, "verse": 18, "text": "He measured the south side as 875 feet by the measuring stick."}, {"pk": 2846295, "translation": "NET", "book": 26, "chapter": 42, "verse": 19, "text": "He turned to the west side and measured 875 feet by the measuring stick."}, {"pk": 2846296, "translation": "NET", "book": 26, "chapter": 42, "verse": 20, "text": "He measured it on all four sides. It had a wall around it, 875 feet long and 875 feet wide, to separate the holy and common places."}, {"pk": 2846297, "translation": "NET", "book": 26, "chapter": 43, "verse": 1, "text": "Then he brought me to the gate that faced toward the east."}, {"pk": 2846298, "translation": "NET", "book": 26, "chapter": 43, "verse": 2, "text": "I saw the glory of the God of Israel coming from the east; the sound was like that of rushing water; and the earth radiated his glory.", "comment": "sn Earlier Ezekiel had observed God leaving the temple to the east (11:23).
tn Heb \u201cshone from.\u201d
sn See Ezek 1:24; Rev 1:15; 14:2; 19:6.
sn This same title appears in 8:4; 9:3; 10:19; and 11:22.
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846299, "translation": "NET", "book": 26, "chapter": 43, "verse": 3, "text": "It was like the vision I saw when he came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down.", "comment": "tc Heb \u201cI.\u201d The reading is due to the confusion of yod (\u05d9, indicating a first person pronoun) and vav (\u05d5, indicating a third person pronoun). A few medieval Hebrew mss, Theodotion\u2019s Greek version, and the Latin Vulgate support a third person pronoun here."}, {"pk": 2846300, "translation": "NET", "book": 26, "chapter": 43, "verse": 4, "text": "The glory of the LORD came into the temple by way of the gate that faces east."}, {"pk": 2846301, "translation": "NET", "book": 26, "chapter": 43, "verse": 5, "text": "Then a wind lifted me up and brought me to the inner court; I watched the glory of the LORD filling the temple.", "comment": "sn In 1 Kgs 8:10\u201311 we find a similar event with regard to Solomon\u2019s temple. See also Exod 40:34\u201335. and Isa 6:4.
tn See note on \u201cwind\u201d in 2:2.
tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846302, "translation": "NET", "book": 26, "chapter": 43, "verse": 6, "text": "I heard someone speaking to me from the temple, while the man was standing beside me."}, {"pk": 2846303, "translation": "NET", "book": 26, "chapter": 43, "verse": 7, "text": "He said to me: \u201cSon of man, this is the place of my throne and the place for the soles of my feet, where I will live among the people of Israel forever. The house of Israel will no longer profane my holy name, neither they nor their kings, by their spiritual prostitution or by the pillars of their kings set up when they die.", "comment": "sn God\u2019s throne is mentioned in Isa 6:1; Jer 3:17.
tn Heb \u201cby their corpses in their death.\u201d But the term normally translated \u201ccorpses\u201d is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257.
sn See 1 Chr 28:2; Ps 99:5; 132:7; Isa 60:13; Lam 2:1."}, {"pk": 2846304, "translation": "NET", "book": 26, "chapter": 43, "verse": 8, "text": "When they placed their threshold by my threshold and their doorpost by my doorpost, with only the wall between me and them, they profaned my holy name by the abominable deeds they committed. So I consumed them in my anger."}, {"pk": 2846305, "translation": "NET", "book": 26, "chapter": 43, "verse": 9, "text": "Now they must put away their spiritual prostitution and the pillars of their kings far from me, and then I will live among them forever."}, {"pk": 2846306, "translation": "NET", "book": 26, "chapter": 43, "verse": 10, "text": "\u201cAs for you, son of man, describe the temple to the house of Israel, so that they will be ashamed of their sins and measure the pattern."}, {"pk": 2846307, "translation": "NET", "book": 26, "chapter": 43, "verse": 11, "text": "When they are ashamed of all that they have done, make known to them the design of the temple, its pattern, its exits and entrances, and its whole design \u2014 all its statutes, its entire design, and all its laws; write it all down in their sight, so that they may observe its entire design and all its statutes and do them."}, {"pk": 2846308, "translation": "NET", "book": 26, "chapter": 43, "verse": 12, "text": "\u201cThis is the law of the temple: The entire area on top of the mountain all around will be most holy. Indeed, this is the law of the temple."}, {"pk": 2846309, "translation": "NET", "book": 26, "chapter": 43, "verse": 13, "text": "\u201cAnd these are the measurements of the altar: Its base is 1\u00c2\u00be feet high, and 1\u00c2\u00be feet wide, and its border nine inches on its edge. This is to be the height of the altar.", "comment": "tn The Hebrew term normally means \u201cbosom.\u201d Here it refers to a hollow in the ground.
tn Heb \u201cone cubit\u201d (i.e., 52.5 cm).
tc Heb \u201cbulge, protuberance, mound.\u201d The translation follows the LXX.
tn Heb \u201cone span.\u201d A span was three handbreadths, or about nine inches (i.e., 22.5 cm).
tn Heb \u201cone cubit\u201d (i.e., 52.5 cm).
tn Heb \u201cthe measurements of the altar by cubits, the cubit being a cubit and a handbreadth.\u201d The measuring units here and in the remainder of this section are the Hebrew \u201clong\u201d cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the \u201clong\u201d cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes. On the altar see Ezek 40:47.
tn The word \u201chigh\u201d is not in the Hebrew text but is supplied in the translation for clarity."}, {"pk": 2846310, "translation": "NET", "book": 26, "chapter": 43, "verse": 14, "text": "From the base of the ground to the lower edge is 3\u00c2\u00bd feet, and the width 1\u00c2\u00be feet; and from the smaller ledge to the larger edge, 7 feet, and the width 1\u00c2\u00be feet;", "comment": "tn Heb \u201cone cubit\u201d (i.e., 52.5 cm; the phrase occurs again later in this verse).
tn Heb \u201ctwo cubits\u201d (i.e., 1.05 meters).
tn Heb \u201cfour cubits\u201d (i.e., 2.1 meters; the phrase also occurs in the next verse)."}, {"pk": 2846311, "translation": "NET", "book": 26, "chapter": 43, "verse": 15, "text": "and the altar hearth, 7 feet, and from the altar hearth four horns projecting upward."}, {"pk": 2846312, "translation": "NET", "book": 26, "chapter": 43, "verse": 16, "text": "Now the altar hearth is a perfect square, 21 feet long and 21 feet wide.", "comment": "tn Heb \u201ctwelve cubits\u201d (i.e., 6.3 meters; the phrase occurs twice in this verse).
tn The precise Hebrew word used here to refer to an \u201caltar hearth\u201d occurs only here in the OT."}, {"pk": 2846313, "translation": "NET", "book": 26, "chapter": 43, "verse": 17, "text": "The ledge is 24\u00c2\u00bd feet long and 24\u00c2\u00bd feet wide on four sides; the border around it is 10\u00c2\u00bd inches, and its surrounding base 1\u00c2\u00be feet. Its steps face east.\u201d", "comment": "tn Heb \u201cfourteen\u201d; the word \u201ccubits\u201d is not in the Hebrew text but is understood from the context; the phrase occurs again later in this verse. Fourteen cubits is about 7.35 meters.
tn Heb \u201chalf a cubit\u201d (i.e., 26.25 cm).
tn Heb \u201cone cubit\u201d (i.e., 52.5 cm)."}, {"pk": 2846314, "translation": "NET", "book": 26, "chapter": 43, "verse": 18, "text": "Then he said to me: \u201cSon of man, this is what the sovereign LORD says: These are the statutes of the altar: On the day it is built to offer up burnt offerings on it and to sprinkle blood on it,", "comment": "sn For the \u201csprinkling of blood,\u201d see Lev 1:5, 11; 8:19; 9:12."}, {"pk": 2846315, "translation": "NET", "book": 26, "chapter": 43, "verse": 19, "text": "you will give a young bull for a sin offering to the Levitical priests who are descended from Zadok, who approach me to minister to me, declares the sovereign LORD."}, {"pk": 2846316, "translation": "NET", "book": 26, "chapter": 43, "verse": 20, "text": "You will take some of its blood, and place it on the four horns of the altar, on the four corners of the ledge, and on the border all around; you will cleanse it and make atonement for it.", "comment": "sn Note the similar language in Lev 16:18."}, {"pk": 2846317, "translation": "NET", "book": 26, "chapter": 43, "verse": 21, "text": "You will also take the bull for the sin offering, and it will be burned in the appointed place in the temple, outside the sanctuary."}, {"pk": 2846318, "translation": "NET", "book": 26, "chapter": 43, "verse": 22, "text": "\u201cOn the second day, you will offer a male goat without blemish for a sin offering. They will purify the altar just as they purified it with the bull."}, {"pk": 2846319, "translation": "NET", "book": 26, "chapter": 43, "verse": 23, "text": "When you have finished purifying it, you will offer an unblemished young bull and an unblemished ram from the flock."}, {"pk": 2846320, "translation": "NET", "book": 26, "chapter": 43, "verse": 24, "text": "You will present them before the LORD, and the priests will scatter salt on them and offer them up as a burnt offering to the LORD.", "comment": "sn It is likely that salt was used with sacrificial meals (Num 18:19; 2 Chr 13:5)."}, {"pk": 2846321, "translation": "NET", "book": 26, "chapter": 43, "verse": 25, "text": "\u201cFor seven days you will provide every day a goat for a sin offering; a young bull and a ram from the flock, both without blemish, will be provided."}, {"pk": 2846322, "translation": "NET", "book": 26, "chapter": 43, "verse": 26, "text": "For seven days they will make atonement for the altar and cleanse it, so they will consecrate it.", "comment": "tn Heb \u201cfill its hands.\u201d"}, {"pk": 2846323, "translation": "NET", "book": 26, "chapter": 43, "verse": 27, "text": "When the prescribed period is over, on the eighth day and thereafter the priests will offer up on the altar your burnt offerings and your peace offerings; I will accept you, declares the sovereign LORD.\u201d", "comment": "sn The people also could partake of the food of the peace offering (Lev 3).
tn Heb \u201cand they will complete the days.\u201d"}, {"pk": 2846324, "translation": "NET", "book": 26, "chapter": 44, "verse": 1, "text": "Then he brought me back by way of the outer gate of the sanctuary which faces east, but it was shut."}, {"pk": 2846325, "translation": "NET", "book": 26, "chapter": 44, "verse": 2, "text": "The LORD said to me: \u201cThis gate will be shut; it will not be opened, and no one will enter by it. For the LORD, the God of Israel, has entered by it; therefore it will remain shut."}, {"pk": 2846326, "translation": "NET", "book": 26, "chapter": 44, "verse": 3, "text": "Only the prince may sit in it to eat a sacrificial meal before the LORD; he will enter by way of the porch of the gate and will go out by the same way.\u201d", "comment": "tn Heb \u201cto eat bread.\u201d"}, {"pk": 2846327, "translation": "NET", "book": 26, "chapter": 44, "verse": 4, "text": "Then he brought me by way of the north gate to the front of the temple. As I watched, I noticed the glory of the LORD filling the LORD\u2019s temple, and I threw myself face down.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846328, "translation": "NET", "book": 26, "chapter": 44, "verse": 5, "text": "The LORD said to me: \u201cSon of man, pay attention, watch closely and listen carefully to everything I tell you concerning all the statutes of the LORD\u2019s house and all its laws. Pay attention to the entrances to the temple with all the exits of the sanctuary.", "comment": "tn Heb \u201cSet your mind, look with your eyes, and with your ears hear.\u201d
tc The Syriac, Vulgate, and Targum read the plural. See D. I. Block, Ezekiel (NICOT), 2:618.
tn Heb \u201cset your heart\u201d (so also in the latter part of the verse)."}, {"pk": 2846329, "translation": "NET", "book": 26, "chapter": 44, "verse": 6, "text": "Say to the rebellious, to the house of Israel, \u2018This is what the sovereign LORD says: Enough of all your abominable practices, O house of Israel!", "comment": "tc The LXX reads \u201chouse of rebellion.\u201d"}, {"pk": 2846330, "translation": "NET", "book": 26, "chapter": 44, "verse": 7, "text": "When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate it \u2014 even my house \u2014 when you offer my food, the fat and the blood. You have broken my covenant by all your abominable practices.", "comment": "tn Heb \u201cto desecrate.\u201d
tc The Greek, Syriac, and Latin versions read \u201cyou.\u201d The Masoretic text reads \u201cthey.\u201d"}, {"pk": 2846331, "translation": "NET", "book": 26, "chapter": 44, "verse": 8, "text": "You have not kept charge of my holy things, but you have assigned foreigners to keep charge of my sanctuary for you.", "comment": "tc Instead of an energic nun (\u05df), the text may have read a third masculine plural suffix \u05dd (mem), \u201cthem,\u201d which was confused with \u05df (nun) in the old script. See D. I. Block, Ezekiel (NICOT), 2:621. tn This word is not in the Hebrew text but is supplied from the context."}, {"pk": 2846332, "translation": "NET", "book": 26, "chapter": 44, "verse": 9, "text": "This is what the sovereign LORD says: No foreigner, who is uncircumcised in heart and flesh among all the foreigners who are among the people of Israel, will enter into my sanctuary.", "comment": "sn Tobiah, an Ammonite (Neh 13:8), was dismissed from the temple."}, {"pk": 2846333, "translation": "NET", "book": 26, "chapter": 44, "verse": 10, "text": "\u201c\u2018But the Levites who went far from me, straying off from me after their idols when Israel went astray, will be responsible for their sin.", "comment": "tn Heb \u201cwill bear.\u201d"}, {"pk": 2846334, "translation": "NET", "book": 26, "chapter": 44, "verse": 11, "text": "Yet they will be ministers in my sanctuary, having oversight at the gates of the temple, and serving the temple. They will slaughter the burnt offerings and the sacrifices for the people, and they will stand before them to minister to them."}, {"pk": 2846335, "translation": "NET", "book": 26, "chapter": 44, "verse": 12, "text": "Because they used to minister to them before their idols, and became a sinful obstacle to the house of Israel, consequently I have made a vow concerning them, declares the sovereign LORD, that they will be responsible for their sin.", "comment": "tn Heb \u201cwill bear.\u201d
tn Heb \u201ca stumbling block of iniquity.\u201d This is a unique phrase of the prophet Ezekiel (cf. also Ezek 7:19; 14:3, 4, 7; 18:30).
tn Heb \u201cI lifted up my hand.\u201d"}, {"pk": 2846336, "translation": "NET", "book": 26, "chapter": 44, "verse": 13, "text": "They will not come near me to serve me as priest, nor will they come near any of my holy things, the things which are most sacred. They will bear the shame of the abominable deeds they have committed."}, {"pk": 2846337, "translation": "NET", "book": 26, "chapter": 44, "verse": 14, "text": "Yet I will appoint them to keep charge of the temple, all of its service and all that will be done in it."}, {"pk": 2846338, "translation": "NET", "book": 26, "chapter": 44, "verse": 15, "text": "\u201c\u2018But the Levitical priests, the descendants of Zadok who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the sovereign LORD.", "comment": "sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50\u201353), who served as a priest during David\u2019s reign (2 Sam 8:17)."}, {"pk": 2846339, "translation": "NET", "book": 26, "chapter": 44, "verse": 16, "text": "They will enter my sanctuary, and approach my table to minister to me; they will keep my charge."}, {"pk": 2846340, "translation": "NET", "book": 26, "chapter": 44, "verse": 17, "text": "\u201c\u2018When they enter the gates of the inner court, they must wear linen garments; they must not have any wool on them when they minister in the inner gates of the court and in the temple."}, {"pk": 2846341, "translation": "NET", "book": 26, "chapter": 44, "verse": 18, "text": "Linen turbans will be on their heads and linen undergarments will be around their waists; they must not bind themselves with anything that causes sweat."}, {"pk": 2846342, "translation": "NET", "book": 26, "chapter": 44, "verse": 19, "text": "When they go out to the outer court to the people, they must remove the garments they were ministering in, and place them in the holy chambers; they must put on other garments so that they will not transmit holiness to the people with their garments.", "comment": "sn For a similar concept of the transmitting of holiness, see Exod 19:12\u201314; Lev 10:1\u20132; 2 Sam 6:7. Similar laws concerning the priest are found in Lev 10 and 21."}, {"pk": 2846343, "translation": "NET", "book": 26, "chapter": 44, "verse": 20, "text": "\u201c\u2018They must not shave their heads nor let their hair grow long; they must only trim their heads.", "comment": "sn The shaving of the head was associated with mourning (Ezek 7:18).
sn Letting the hair grow was associated with the taking of a vow (Num 6:5; Acts 21:23\u201326)."}, {"pk": 2846344, "translation": "NET", "book": 26, "chapter": 44, "verse": 21, "text": "No priest may drink wine when he enters the inner court."}, {"pk": 2846345, "translation": "NET", "book": 26, "chapter": 44, "verse": 22, "text": "They must not marry a widow or a divorcee, but they may marry a virgin from the house of Israel or a widow who is a priest\u2019s widow.", "comment": "tn Heb \u201cfrom the offspring of the house of Israel.\u201d"}, {"pk": 2846346, "translation": "NET", "book": 26, "chapter": 44, "verse": 23, "text": "Moreover, they will teach my people the difference between the holy and the common, and show them how to distinguish between the ceremonially unclean and the clean.", "comment": "sn This task was a fundamental role of the priest (Lev 10:10)."}, {"pk": 2846347, "translation": "NET", "book": 26, "chapter": 44, "verse": 24, "text": "\u201c\u2018In a controversy they will act as judges; they will judge according to my ordinances. They will keep my laws and my statutes regarding all my appointed festivals and will observe my Sabbaths.", "comment": "sn For a historical illustration of the priest carrying out this function, see 2 Chr 19:9\u201311.
tn Heb \u201csanctify, set apart.\u201d"}, {"pk": 2846348, "translation": "NET", "book": 26, "chapter": 44, "verse": 25, "text": "\u201c\u2018They must not come near a dead person or they will be defiled; however, for father, mother, son, daughter, brother or sister, they may defile themselves.", "comment": "sn This law was part of the legal code for priests (Lev 21:1\u20133)."}, {"pk": 2846349, "translation": "NET", "book": 26, "chapter": 44, "verse": 26, "text": "After a priest has become ceremonially clean, they must count off a period of seven days for him.", "comment": "tn Heb \u201che\u201d; the referent (the priest) has been specified in the translation for clarity.
tc One medieval Hebrew ms, the LXX, and the Syriac along with Lev 15:13, 28 read the verb as singular."}, {"pk": 2846350, "translation": "NET", "book": 26, "chapter": 44, "verse": 27, "text": "On the day he enters the sanctuary, into the inner court to serve in the sanctuary, he must offer his sin offering, declares the sovereign LORD."}, {"pk": 2846351, "translation": "NET", "book": 26, "chapter": 44, "verse": 28, "text": "\u201c\u2018This will be their inheritance: I am their inheritance, and you must give them no property in Israel; I am their property.", "comment": "sn See Num 18:20; Deut 10:9; 18:2; Josh 13:33; 18:7."}, {"pk": 2846352, "translation": "NET", "book": 26, "chapter": 44, "verse": 29, "text": "They may eat the grain offering, the sin offering, and the guilt offering, and every devoted thing in Israel will be theirs."}, {"pk": 2846353, "translation": "NET", "book": 26, "chapter": 44, "verse": 30, "text": "The first of all the first fruits and all contributions of any kind will be for the priests; you will also give to the priest the first portion of your dough, so that a blessing may rest on your house.", "comment": "tn Heb has in addition \u201cfrom your contributions,\u201d a repetition unnecessary in English."}, {"pk": 2846354, "translation": "NET", "book": 26, "chapter": 44, "verse": 31, "text": "The priests will not eat any bird or animal that has died a natural death or was torn to pieces by a wild animal.", "comment": "tn The words \u201cby a wild animal\u201d are not in the Hebrew text, but have been supplied in the translation as a clarification of the circumstances.sn For this law, see Lev 7:24; 17:15."}, {"pk": 2846355, "translation": "NET", "book": 26, "chapter": 45, "verse": 1, "text": "\u201c\u2018When you allot the land as an inheritance, you will offer an allotment to the LORD, a holy portion from the land; the length will be eight and a quarter miles and the width three and one-third miles. This entire area will be holy.", "comment": "tn Heb \u201choly it is in all its territory round about.\u201d
tc The LXX reads \u201ctwenty thousand cubits.\u201dtn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers).
tn Heb \u201ca contribution.\u201d
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers). The measuring units here are the Hebrew \u201clong\u201d cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the \u201clong\u201d cubit as opposed to the regular cubit, all measurements have been converted to American standard miles (one mile = 5,280 feet), with the Hebrew measurements and the metric equivalents given in the notes."}, {"pk": 2846356, "translation": "NET", "book": 26, "chapter": 45, "verse": 2, "text": "Of this area a square 875 feet by 875 feet will be designated for the sanctuary, with 87\u00c2\u00bd feet set aside for its open space round about.", "comment": "tn Heb \u201cfive hundred cubits\u201d (i.e., 262.5 meters); the phrase occurs twice in this verse.
tn Heb \u201cfifty cubits\u201d (i.e., 26.25 meters)."}, {"pk": 2846357, "translation": "NET", "book": 26, "chapter": 45, "verse": 3, "text": "From this measured area you will measure a length of eight and a quarter miles and a width of three and one-third miles; in it will be the sanctuary, the most holy place.", "comment": "tn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers).
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846358, "translation": "NET", "book": 26, "chapter": 45, "verse": 4, "text": "It will be a holy portion of the land; it will be for the priests, the ministers of the sanctuary who approach the LORD to minister to him. It will be a place for their houses and a holy place for the sanctuary.", "comment": "tc The LXX apparently understood \u201copen land\u201d instead of \u201csanctuary.\u201d"}, {"pk": 2846359, "translation": "NET", "book": 26, "chapter": 45, "verse": 5, "text": "An area eight and a quarter miles in length and three and one-third miles in width will be for the Levites, who minister at the temple, as the place for the cities in which they will live.", "comment": "tn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers).
tc The translation follows the LXX here. The MT reads \u201ctwenty.\u201d See L. C. Allen, Ezekiel (WBC), 2:246.
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846360, "translation": "NET", "book": 26, "chapter": 45, "verse": 6, "text": "\u201c\u2018Alongside the portion set apart as the holy allotment, you will allot for the city an area one and two-thirds miles wide and eight and a quarter miles long; it will be for the whole house of Israel.", "comment": "tn Heb \u201cfive thousand cubits\u201d (i.e., 2.625 kilometers).
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846361, "translation": "NET", "book": 26, "chapter": 45, "verse": 7, "text": "\u201c\u2018For the prince there will be land on both sides of the holy allotment and the allotted city, alongside the holy allotment and the allotted city, on the west side and on the east side; it will be comparable in length to one of the portions, from the west border to the east border"}, {"pk": 2846362, "translation": "NET", "book": 26, "chapter": 45, "verse": 8, "text": "of the land. This will be his property in Israel. My princes will no longer oppress my people, but the land will be allotted to the house of Israel according to their tribes."}, {"pk": 2846363, "translation": "NET", "book": 26, "chapter": 45, "verse": 9, "text": "\u201c\u2018This is what the sovereign LORD says: Enough, you princes of Israel! Put away violence and destruction, and do what is just and right. Put an end to your evictions of my people, declares the sovereign LORD.", "comment": "sn Evictions of the less fortunate by the powerful are described in 1 Kgs 21:1\u201316; Jer 22:1\u20135, 13\u201317; Ezek 22:25."}, {"pk": 2846364, "translation": "NET", "book": 26, "chapter": 45, "verse": 10, "text": "You must use just balances, a just dry measure (an ephah), and a just liquid measure (a bath).", "comment": "tn Heb \u201cephah,\u201d which was 1/2 bushel.
tn Heb \u201cbath,\u201d a liquid measure, was 5 1/2 gallons.
sn Previous legislation regarding this practice may be found in Lev 19:35\u201336; Deut 25:13\u201316; Mic 6:10\u201312."}, {"pk": 2846365, "translation": "NET", "book": 26, "chapter": 45, "verse": 11, "text": "The dry and liquid measures will be the same, the bath will contain a tenth of a homer, and the ephah a tenth of a homer; the homer will be the standard measure.", "comment": "sn The homer was about 5 bushels as a dry measure and 55 gallons as a liquid measure."}, {"pk": 2846366, "translation": "NET", "book": 26, "chapter": 45, "verse": 12, "text": "The shekel will be twenty gerahs. Sixty shekels will be a mina for you.", "comment": "tn Heb \u201ctwenty shekels, twenty-five shekels, fifteen shekels.\u201d"}, {"pk": 2846367, "translation": "NET", "book": 26, "chapter": 45, "verse": 13, "text": "\u201c\u2018This is the offering you must offer: a sixth of an ephah from a homer of wheat; a sixth of an ephah from a homer of barley,"}, {"pk": 2846368, "translation": "NET", "book": 26, "chapter": 45, "verse": 14, "text": "and as the prescribed portion of olive oil, one tenth of a bath from each kor (which is ten baths or a homer, for ten baths make a homer);"}, {"pk": 2846369, "translation": "NET", "book": 26, "chapter": 45, "verse": 15, "text": "and one sheep from each flock of two hundred, from the watered places of Israel, for a grain offering, burnt offering, and peace offering, to make atonement for them, declares the sovereign LORD."}, {"pk": 2846370, "translation": "NET", "book": 26, "chapter": 45, "verse": 16, "text": "All the people of the land will contribute to this offering for the prince of Israel.", "comment": "tn Heb \u201cwill be.\u201d"}, {"pk": 2846371, "translation": "NET", "book": 26, "chapter": 45, "verse": 17, "text": "It will be the duty of the prince to provide the burnt offerings, the grain offering, and the drink offering at festivals, on the new moons and Sabbaths, at all the appointed feasts of the house of Israel; he will provide the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the house of Israel."}, {"pk": 2846372, "translation": "NET", "book": 26, "chapter": 45, "verse": 18, "text": "\u201c\u2018This is what the sovereign LORD says: In the first month, on the first day of the month, you must take an unblemished young bull and purify the sanctuary."}, {"pk": 2846373, "translation": "NET", "book": 26, "chapter": 45, "verse": 19, "text": "The priest will take some of the blood of the sin offering and place it on the doorpost of the temple, on the four corners of the ledge of the altar, and on the doorpost of the gate of the inner court."}, {"pk": 2846374, "translation": "NET", "book": 26, "chapter": 45, "verse": 20, "text": "This is what you must do on the seventh day of the month for anyone who sins inadvertently or through ignorance; so you will make atonement for the temple."}, {"pk": 2846375, "translation": "NET", "book": 26, "chapter": 45, "verse": 21, "text": "\u201c\u2018In the first month, on the fourteenth day of the month, you will celebrate the Passover, and for seven days bread made without yeast will be eaten."}, {"pk": 2846376, "translation": "NET", "book": 26, "chapter": 45, "verse": 22, "text": "On that day the prince will provide for himself and for all the people of the land a bull for a sin offering."}, {"pk": 2846377, "translation": "NET", "book": 26, "chapter": 45, "verse": 23, "text": "And during the seven days of the feast he will provide as a burnt offering to the LORD seven bulls and seven rams, all without blemish, on each of the seven days, and a male goat daily for a sin offering."}, {"pk": 2846378, "translation": "NET", "book": 26, "chapter": 45, "verse": 24, "text": "He will provide as a grain offering an ephah for each bull, an ephah for each ram, and a gallon of olive oil for each ephah of grain.", "comment": "tn Heb \u201ca hin of oil.\u201d A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, \u201cWeights,\u201d IDB 4:835 g.
tn Heb \u201cephah.\u201d The words \u201cof grain\u201d are supplied in the translation as a clarification."}, {"pk": 2846379, "translation": "NET", "book": 26, "chapter": 45, "verse": 25, "text": "In the seventh month, on the fifteenth day of the month, at the feast, he will make the same provisions for the sin offering, burnt offering, and grain offering, and for the olive oil, for the seven days.", "comment": "sn That is, the Feast of Temporary Shelters, traditionally known as the Feast of Tabernacles (Exod 23:16; 34:22; Deut 16:16)."}, {"pk": 2846380, "translation": "NET", "book": 26, "chapter": 46, "verse": 1, "text": "\u201c\u2018This is what the sovereign LORD says: The gate of the inner court that faces east will be closed six working days, but on the Sabbath day it will be opened and on the day of the new moon it will be opened.", "comment": "sn The east gate of the outer court was permanently closed (Ezek 44:2)."}, {"pk": 2846381, "translation": "NET", "book": 26, "chapter": 46, "verse": 2, "text": "The prince will enter by way of the porch of the gate from the outside, and will stand by the doorpost of the gate. The priests will provide his burnt offering and his peace offerings, and he will bow down at the threshold of the gate and then go out. But the gate will not be closed until evening."}, {"pk": 2846382, "translation": "NET", "book": 26, "chapter": 46, "verse": 3, "text": "The people of the land will bow down at the entrance of that gate before the LORD on the Sabbaths and on the new moons."}, {"pk": 2846383, "translation": "NET", "book": 26, "chapter": 46, "verse": 4, "text": "The burnt offering which the prince will offer to the LORD on the Sabbath day will be six unblemished lambs and one unblemished ram."}, {"pk": 2846384, "translation": "NET", "book": 26, "chapter": 46, "verse": 5, "text": "The grain offering will be an ephah with the ram, and the grain offering with the lambs will be as much as he is able to give, and a gallon of olive oil with an ephah.", "comment": "tn Or \u201cas much as he wishes.\u201d Heb \u201ca gift of his hand.\u201d
tn Heb \u201ca hin of oil.\u201d A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, \u201cWeights,\u201d IDB 4:835 g."}, {"pk": 2846385, "translation": "NET", "book": 26, "chapter": 46, "verse": 6, "text": "On the day of the new moon he will offer an unblemished young bull, and six lambs and a ram, all without blemish.", "comment": "tn The phrase \u201che will offer\u201d is not in the Hebrew text but is warranted from the context."}, {"pk": 2846386, "translation": "NET", "book": 26, "chapter": 46, "verse": 7, "text": "He will provide a grain offering: an ephah with the bull and an ephah with the ram, and with the lambs as much as he wishes, and a gallon of olive oil with each ephah of grain.", "comment": "tn Heb \u201cwith the lambs as his hand can reach.\u201d
tn Heb \u201cephah.\u201d The words \u201cof grain\u201d are supplied in the translation as a clarification.
tn Heb \u201ca hin of oil.\u201d A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, \u201cWeights,\u201d IDB 4:835 g."}, {"pk": 2846387, "translation": "NET", "book": 26, "chapter": 46, "verse": 8, "text": "When the prince enters, he will come by way of the porch of the gate and will go out the same way."}, {"pk": 2846388, "translation": "NET", "book": 26, "chapter": 46, "verse": 9, "text": "\u201c\u2018When the people of the land come before the LORD at the appointed feasts, whoever enters by way of the north gate to worship will go out by way of the south gate; whoever enters by way of the south gate will go out by way of the north gate. No one will return by way of the gate they entered but will go out straight ahead."}, {"pk": 2846389, "translation": "NET", "book": 26, "chapter": 46, "verse": 10, "text": "When they come in, the prince will come in with them, and when they go out, he will go out."}, {"pk": 2846390, "translation": "NET", "book": 26, "chapter": 46, "verse": 11, "text": "\u201c\u2018At the festivals and at the appointed feasts the grain offering will be an ephah with the bull and an ephah with the ram, and with the lambs as much as one is able, and a gallon of olive oil with each ephah of grain.", "comment": "tn Or \u201cas much as he wishes.\u201d Heb \u201ca gift of his hand.\u201d
tn Heb \u201cephah.\u201d The words \u201cof grain\u201d are supplied in the translation as a clarification.
tn Heb \u201ca hin of oil.\u201d A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, \u201cWeights,\u201d IDB 4:835 g."}, {"pk": 2846391, "translation": "NET", "book": 26, "chapter": 46, "verse": 12, "text": "When the prince provides a freewill offering, a burnt offering, or peace offerings as a voluntary offering to the LORD, the gate facing east will be opened for him, and he will provide his burnt offering and his peace offerings just as he did on the Sabbath. Then he will go out, and the gate will be closed after he goes out.", "comment": "tn Heb \u201che shall shut the gate after he goes out.\u201d"}, {"pk": 2846392, "translation": "NET", "book": 26, "chapter": 46, "verse": 13, "text": "\u201c\u2018You will provide a lamb a year old without blemish for a burnt offering daily to the LORD; morning by morning he will provide it.", "comment": "tc A few Hebrew mss, the LXX, and the Vulgate read the verb as third person singular (referring to the prince), both here and later in the verse."}, {"pk": 2846393, "translation": "NET", "book": 26, "chapter": 46, "verse": 14, "text": "And you will provide a grain offering with it morning by morning, a sixth of an ephah, and a third of a gallon of olive oil to moisten the choice flour, as a grain offering to the LORD; this is a perpetual statute.", "comment": "tn Heb \u201ca hin of oil.\u201d A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, \u201cWeights,\u201d IDB 4:835 g.
tc Two medieval Hebrew mss, the LXX, the Syriac, and the Vulgate read the verb as third person singular."}, {"pk": 2846394, "translation": "NET", "book": 26, "chapter": 46, "verse": 15, "text": "Thus they will provide the lamb, the grain offering, and the olive oil morning by morning, as a perpetual burnt offering."}, {"pk": 2846395, "translation": "NET", "book": 26, "chapter": 46, "verse": 16, "text": "\u201c\u2018This is what the sovereign LORD says: If the prince should give a gift to one of his sons as his inheritance, it will belong to his sons, it is their property by inheritance.", "comment": "tn The Hebrew text has no preposition; the LXX reads \u201cfrom\u201d (see v. 17)."}, {"pk": 2846396, "translation": "NET", "book": 26, "chapter": 46, "verse": 17, "text": "But if he gives a gift from his inheritance to one of his servants, it will be his until the year of liberty; then it will revert to the prince. His inheritance will only remain with his sons.", "comment": "sn That is, the year of Jubilee (Lev 25:8\u201315)."}, {"pk": 2846397, "translation": "NET", "book": 26, "chapter": 46, "verse": 18, "text": "The prince will not take away any of the people\u2019s inheritance by oppressively removing them from their property. He will give his sons an inheritance from his own possessions so that my people will not be scattered, each from his own property.\u2019\u201d"}, {"pk": 2846398, "translation": "NET", "book": 26, "chapter": 46, "verse": 19, "text": "Then he brought me through the entrance, which was at the side of the gate, into the holy chambers for the priests which faced north. There I saw a place at the extreme western end.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846399, "translation": "NET", "book": 26, "chapter": 46, "verse": 20, "text": "He said to me, \u201cThis is the place where the priests will boil the guilt offering and the sin offering, and where they will bake the grain offering, so that they do not bring them out to the outer court to transmit holiness to the people.\u201d"}, {"pk": 2846400, "translation": "NET", "book": 26, "chapter": 46, "verse": 21, "text": "Then he brought me out to the outer court and led me past the four corners of the court, and I noticed that in every corner of the court there was a court.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846401, "translation": "NET", "book": 26, "chapter": 46, "verse": 22, "text": "In the four corners of the court were small courts, 70 feet in length and 52\u00c2\u00bd feet in width; the four were all the same size.", "comment": "tn Heb \u201cthirty cubits\u201d (i.e., 15.75 meters).
tn Heb \u201cforty cubits\u201d (i.e., 21 meters).
tc The meaning of the Hebrew term is unclear. The LXX and Syriac render \u201csmall.\u201d"}, {"pk": 2846402, "translation": "NET", "book": 26, "chapter": 46, "verse": 23, "text": "There was a row of masonry around each of the four courts, and places for boiling offerings were made under the rows all around."}, {"pk": 2846403, "translation": "NET", "book": 26, "chapter": 46, "verse": 24, "text": "Then he said to me, \u201cThese are the houses for boiling, where the ministers of the temple boil the sacrifices of the people.\u201d"}, {"pk": 2846404, "translation": "NET", "book": 26, "chapter": 47, "verse": 1, "text": "Then he brought me back to the entrance of the temple. I noticed that water was flowing from under the threshold of the temple toward the east (for the temple faced east). The water was flowing down from under the right side of the temple, from south of the altar.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846405, "translation": "NET", "book": 26, "chapter": 47, "verse": 2, "text": "He led me out by way of the north gate and brought me around the outside of the outer gate that faces toward the east; I noticed that the water was trickling out from the south side.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846406, "translation": "NET", "book": 26, "chapter": 47, "verse": 3, "text": "When the man went out toward the east with a measuring line in his hand, he measured 1,750 feet, and then he led me through water, which was ankle deep.", "comment": "tn Heb \u201cone thousand cubits\u201d (i.e., 525 meters); this phrase occurs three times in the next two verses."}, {"pk": 2846407, "translation": "NET", "book": 26, "chapter": 47, "verse": 4, "text": "Again he measured 1,750 feet and led me through the water, which was now knee deep. Once more he measured 1,750 feet and led me through the water, which was waist deep."}, {"pk": 2846408, "translation": "NET", "book": 26, "chapter": 47, "verse": 5, "text": "Again he measured 1,750 feet and it was a river I could not cross, for the water had risen; it was deep enough to swim in, a river that could not be crossed."}, {"pk": 2846409, "translation": "NET", "book": 26, "chapter": 47, "verse": 6, "text": "He said to me, \u201cSon of man, have you seen this?\u201d Then he led me back to the bank of the river."}, {"pk": 2846410, "translation": "NET", "book": 26, "chapter": 47, "verse": 7, "text": "When I had returned, I noticed a vast number of trees on the banks of the river, on both sides.", "comment": "tn The word \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, traditionally \u201cbehold\u201d) indicates becoming aware of something and has been translated here as a verb."}, {"pk": 2846411, "translation": "NET", "book": 26, "chapter": 47, "verse": 8, "text": "He said to me, \u201cThese waters go out toward the eastern region and flow down into the Arabah; when they enter the Dead Sea, where the sea is stagnant, the waters become fresh.", "comment": "tn Heb \u201cto the sea, those which are brought out.\u201d The reading makes no sense. The text is best emended to read \u201cfilthy\u201d (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.
tn Heb \u201cthe sea,\u201d referring to the Dead Sea. This has been specified in the translation for clarity.
tn Heb \u201cthe waters become healed.\u201d"}, {"pk": 2846412, "translation": "NET", "book": 26, "chapter": 47, "verse": 9, "text": "Every living creature which swarms where the river flows will live; there will be many fish, for these waters flow there. It will become fresh and everything will live where the river flows.", "comment": "tn Heb \u201ctwo rivers,\u201d perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5\u20137, 9b, 12).
tn Heb \u201cwill be healed.\u201d"}, {"pk": 2846413, "translation": "NET", "book": 26, "chapter": 47, "verse": 10, "text": "Fishermen will stand beside it; from Engedi to En-eglaim they will spread nets. They will catch many kinds of fish, like the fish of the Great Sea.", "comment": "sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20)."}, {"pk": 2846414, "translation": "NET", "book": 26, "chapter": 47, "verse": 11, "text": "But its swamps and its marshes will not become fresh; they will remain salty."}, {"pk": 2846415, "translation": "NET", "book": 26, "chapter": 47, "verse": 12, "text": "On both sides of the river\u2019s banks, every kind of tree will grow for food. Their leaves will not wither nor will their fruit fail, but they will bear fruit every month, because their water source flows from the sanctuary. Their fruit will be for food and their leaves for healing.\u201d", "comment": "sn See Rev 22:1\u20132."}, {"pk": 2846416, "translation": "NET", "book": 26, "chapter": 47, "verse": 13, "text": "This is what the sovereign LORD says: \u201cHere are the borders you will observe as you allot the land to the twelve tribes of Israel. (Joseph will have two portions.)", "comment": "tc This translation follows the reading \u05d6\u05b6\u05d4 (zeh) instead of \u05d2\u05bc\u05b5\u05d4 (geh), a nonexistent word, as supported by the LXX.
tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss.sn One portion for Ephraim, the other for Manasseh (Gen 48:17\u201320).
tn Or \u201cterritory\u201d; see D. I. Block, Ezekiel (NICOT), 2:715."}, {"pk": 2846417, "translation": "NET", "book": 26, "chapter": 47, "verse": 14, "text": "You must divide it equally just as I vowed to give it to your forefathers; this land will be assigned as your inheritance.", "comment": "sn Gen 15:9\u201321.
tn Heb \u201cwill fall to you as an inheritance.\u201d"}, {"pk": 2846418, "translation": "NET", "book": 26, "chapter": 47, "verse": 15, "text": "\u201cThis will be the border of the land: On the north side, from the Great Sea by way of Hethlon to the entrance of Zedad;", "comment": "sn The measurements resemble those in Num 34:1\u20132."}, {"pk": 2846419, "translation": "NET", "book": 26, "chapter": 47, "verse": 16, "text": "Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath, as far as Hazer-hattikon, which is on the border of Hauran."}, {"pk": 2846420, "translation": "NET", "book": 26, "chapter": 47, "verse": 17, "text": "The border will run from the sea to Hazar-enan, at the border of Damascus, and on the north is the border of Hamath. This is the north side."}, {"pk": 2846421, "translation": "NET", "book": 26, "chapter": 47, "verse": 18, "text": "On the east side, between Hauran and Damascus, and between Gilead and the land of Israel, will be the Jordan. You will measure from the border to the eastern sea. This is the east side."}, {"pk": 2846422, "translation": "NET", "book": 26, "chapter": 47, "verse": 19, "text": "On the south side it will run from Tamar to the waters of Meribath Kadesh, the river, to the Great Sea. This is the south side.", "comment": "tn Or \u201cvalley.\u201d The syntax is difficult. Some translate \u201cto the river,\u201d others \u201cfrom the river\u201d; in either case the preposition is supplied for the sake of English."}, {"pk": 2846423, "translation": "NET", "book": 26, "chapter": 47, "verse": 20, "text": "On the west side the Great Sea will be the boundary to a point opposite Lebo-hamath. This is the west side."}, {"pk": 2846424, "translation": "NET", "book": 26, "chapter": 47, "verse": 21, "text": "\u201cThis is how you will divide this land for yourselves among the tribes of Israel."}, {"pk": 2846425, "translation": "NET", "book": 26, "chapter": 47, "verse": 22, "text": "You must allot it as an inheritance among yourselves and for the foreigners who reside among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel.", "comment": "sn A similar attitude toward non-Israelites is found in Isa 56:3\u20138."}, {"pk": 2846426, "translation": "NET", "book": 26, "chapter": 47, "verse": 23, "text": "In whatever tribe the foreigner resides, there you will give him his inheritance,\u201d declares the sovereign LORD."}, {"pk": 2846427, "translation": "NET", "book": 26, "chapter": 48, "verse": 1, "text": "\u201cThese are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion."}, {"pk": 2846428, "translation": "NET", "book": 26, "chapter": 48, "verse": 2, "text": "Next to the border of Dan, from the east side to the west, Asher will have one portion.", "comment": "sn The tribes descended from Jacob\u2019s maidservants are placed farthest from the sanctuary. See Gen 30."}, {"pk": 2846429, "translation": "NET", "book": 26, "chapter": 48, "verse": 3, "text": "Next to the border of Asher from the east side to the west, Naphtali will have one portion."}, {"pk": 2846430, "translation": "NET", "book": 26, "chapter": 48, "verse": 4, "text": "Next to the border of Naphtali from the east side to the west, Manasseh will have one portion."}, {"pk": 2846431, "translation": "NET", "book": 26, "chapter": 48, "verse": 5, "text": "Next to the border of Manasseh from the east side to the west, Ephraim will have one portion."}, {"pk": 2846432, "translation": "NET", "book": 26, "chapter": 48, "verse": 6, "text": "Next to the border of Ephraim from the east side to the west, Reuben will have one portion."}, {"pk": 2846433, "translation": "NET", "book": 26, "chapter": 48, "verse": 7, "text": "Next to the border of Reuben from the east side to the west, Judah will have one portion.", "comment": "sn The tribe from which the Davidic prince would come is given the most prestigious allotment (see Gen 49:8\u201312)."}, {"pk": 2846434, "translation": "NET", "book": 26, "chapter": 48, "verse": 8, "text": "\u201cNext to the border of Judah from the east side to the west will be the allotment you must set apart. It is to be eight and a quarter miles wide, and the same length as one of the tribal portions, from the east side to the west; the sanctuary will be in the middle of it.", "comment": "tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846435, "translation": "NET", "book": 26, "chapter": 48, "verse": 9, "text": "The allotment you set apart to the LORD will be eight and a quarter miles in length and three and one-third miles in width.", "comment": "tn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers).
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846436, "translation": "NET", "book": 26, "chapter": 48, "verse": 10, "text": "These will be the allotments for the holy portion: for the priests, toward the north eight and a quarter miles in length, toward the west three and one-third miles in width, toward the east three and one-third miles in width, and toward the south eight and a quarter miles in length; the sanctuary of the LORD will be in the middle.", "comment": "tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers).
tn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers).
tn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers).
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846437, "translation": "NET", "book": 26, "chapter": 48, "verse": 11, "text": "This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did.", "comment": "tn Heb \u201cstrayed off.\u201d"}, {"pk": 2846438, "translation": "NET", "book": 26, "chapter": 48, "verse": 12, "text": "It will be their portion from the allotment of the land, a most holy place, next to the border of the Levites."}, {"pk": 2846439, "translation": "NET", "book": 26, "chapter": 48, "verse": 13, "text": "\u201cAlongside the border of the priests, the Levites will have an allotment eight and a quarter miles in length and three and one-third miles in width. The whole length will be eight and a quarter miles and the width three and one-third miles.", "comment": "tn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers).
tn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers).
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers).
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846440, "translation": "NET", "book": 26, "chapter": 48, "verse": 14, "text": "They must not sell or exchange any of it; they must not transfer this choice portion of land, for it is set apart to the LORD.", "comment": "tn Or \u201choly.\u201d"}, {"pk": 2846441, "translation": "NET", "book": 26, "chapter": 48, "verse": 15, "text": "\u201cThe remainder, one and two-thirds miles in width and eight and a quarter miles in length, will be for common use by the city, for houses and for open space. The city will be in the middle of it;", "comment": "tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers).
tn Heb \u201cfive thousand cubits\u201d (i.e., 2.625 kilometers)."}, {"pk": 2846442, "translation": "NET", "book": 26, "chapter": 48, "verse": 16, "text": "these will be its measurements: The north side will be one and one-half miles, the south side one and one-half miles, the east side one and one-half miles, and the west side one and one-half miles.", "comment": "tn Heb \u201cfour thousand five hundred cubits\u201d (i.e., 2.36 kilometers); the phrase occurs three more times in this verse."}, {"pk": 2846443, "translation": "NET", "book": 26, "chapter": 48, "verse": 17, "text": "The city will have open spaces: On the north there will be 437\u00c2\u00bd feet, on the south 437\u00c2\u00bd feet, on the east 437\u00c2\u00bd feet, and on the west 437\u00c2\u00bd feet.", "comment": "tn Heb \u201ctwo hundred fifty cubits\u201d (i.e., 131.25 meters); the phrase occurs three more times in this verse."}, {"pk": 2846444, "translation": "NET", "book": 26, "chapter": 48, "verse": 18, "text": "The remainder of the length alongside the holy allotment will be three and one-third miles to the east and three and one-third miles toward the west, and it will be beside the holy allotment. Its produce will be for food for the workers of the city.", "comment": "tn Heb \u201cten thousand cubits\u201d (i.e., 5.25 kilometers); the phrase occurs again later in this verse."}, {"pk": 2846445, "translation": "NET", "book": 26, "chapter": 48, "verse": 19, "text": "The workers of the city from all the tribes of Israel will cultivate it."}, {"pk": 2846446, "translation": "NET", "book": 26, "chapter": 48, "verse": 20, "text": "The whole allotment will be eight and a quarter miles square, you must set apart the holy allotment with the possession of the city.", "comment": "tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846447, "translation": "NET", "book": 26, "chapter": 48, "verse": 21, "text": "\u201cThe rest, on both sides of the holy allotment and the property of the city, will belong to the prince. Extending from the eight and a quarter miles of the holy allotment to the east border, and westward from the eight and a quarter miles to the west border, alongside the portions, it will belong to the prince. The holy allotment and the sanctuary of the temple will be in the middle of it.", "comment": "tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers).
tn Heb \u201ctwenty-five thousand cubits\u201d (i.e., 13.125 kilometers)."}, {"pk": 2846448, "translation": "NET", "book": 26, "chapter": 48, "verse": 22, "text": "The property of the Levites and of the city will be in the middle of that which belongs to the prince. The portion between the border of Judah and the border of Benjamin will be for the prince."}, {"pk": 2846449, "translation": "NET", "book": 26, "chapter": 48, "verse": 23, "text": "\u201cAs for the rest of the tribes: From the east side to the west side, Benjamin will have one portion."}, {"pk": 2846450, "translation": "NET", "book": 26, "chapter": 48, "verse": 24, "text": "Next to the border of Benjamin, from the east side to the west side, Simeon will have one portion."}, {"pk": 2846451, "translation": "NET", "book": 26, "chapter": 48, "verse": 25, "text": "Next to the border of Simeon, from the east side to the west side, Issachar will have one portion."}, {"pk": 2846452, "translation": "NET", "book": 26, "chapter": 48, "verse": 26, "text": "Next to the border of Issachar, from the east side to the west side, Zebulun will have one portion."}, {"pk": 2846453, "translation": "NET", "book": 26, "chapter": 48, "verse": 27, "text": "Next to the border of Zebulun, from the east side to the west side, Gad will have one portion."}, {"pk": 2846454, "translation": "NET", "book": 26, "chapter": 48, "verse": 28, "text": "Next to the border of Gad, at the south side, the border will run from Tamar to the waters of Meribath Kadesh, to the Stream of Egypt and on to the Great Sea.", "comment": "tn Traditionally \u201cthe Brook of Egypt,\u201d although a number of recent translations have \u201cthe Wadi of Egypt\u201d (cf. NAB, NIV, NRSV). The word \u201cEgypt\u201d is not in the Hebrew text, but is implied."}, {"pk": 2846455, "translation": "NET", "book": 26, "chapter": 48, "verse": 29, "text": "This is the land which you will allot to the tribes of Israel, and these are their portions, declares the sovereign LORD."}, {"pk": 2846456, "translation": "NET", "book": 26, "chapter": 48, "verse": 30, "text": "\u201cThese are the exits of the city: On the north side, one and one-half miles by measure,", "comment": "tn Heb \u201cfour thousand five hundred cubits\u201d (i.e., 2.36 kilometers); the phrase occurs again in vv. 32\u201334."}, {"pk": 2846457, "translation": "NET", "book": 26, "chapter": 48, "verse": 31, "text": "the gates of the city will be named for the tribes of Israel; there will be three gates to the north: one gate for Reuben, one gate for Judah, and one gate for Levi.", "comment": "sn See Rev 21:12\u201314."}, {"pk": 2846458, "translation": "NET", "book": 26, "chapter": 48, "verse": 32, "text": "On the east side, one and one-half miles in length, there will be three gates: one gate for Joseph, one gate for Benjamin, and one gate for Dan."}, {"pk": 2846459, "translation": "NET", "book": 26, "chapter": 48, "verse": 33, "text": "On the south side, one and one-half miles by measure, there will be three gates: one gate for Simeon, one gate for Issachar, and one gate for Zebulun."}, {"pk": 2846460, "translation": "NET", "book": 26, "chapter": 48, "verse": 34, "text": "On the west side, one and one-half miles in length, there will be three gates: one gate for Gad, one gate for Asher, and one gate for Naphtali."}, {"pk": 2846461, "translation": "NET", "book": 26, "chapter": 48, "verse": 35, "text": "The circumference of the city will be six miles. The name of the city from that day forward will be: \u2018The LORD Is There.\u2019\u201d", "comment": "sn See Rev 21:12\u201321.
tn Heb \u201ceighteen thousand cubits\u201d (i.e., 9.45 kilometers)."}, {"pk": 2846462, "translation": "NET", "book": 27, "chapter": 1, "verse": 1, "text": "In the third year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar of Babylon advanced against Jerusalem and laid it under siege.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 B.C. and included among many other Jewish captives the prophet Ezekiel. The third deportation occurred in 586 B.C., at which time the temple and the city of Jerusalem were thoroughly destroyed.
sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C.
sn The third year of the reign of Jehoiakim would be ca. 605 B.C. At this time Daniel would have been a teenager. The reference to Jehoiakim\u2019s third year poses a serious crux interpretum, since elsewhere these events are linked to his fourth year (Jer 25:1; cf. 2 Kgs 24:1; 2 Chr 36:5\u20138). Apparently Daniel is following an accession year chronology, whereby the first partial year of a king\u2019s reign was reckoned as the accession year rather than as the first year of his reign. Jeremiah, on the other hand, is following a nonaccession year chronology, whereby the accession year is reckoned as the first year of the king\u2019s reign. In that case, the conflict is only superficial. Most modern scholars, however, have concluded that Daniel is historically inaccurate here."}, {"pk": 2846463, "translation": "NET", "book": 27, "chapter": 1, "verse": 2, "text": "Now the Lord delivered King Jehoiakim of Judah into his power, along with some of the vessels of the temple of God. He brought them to the land of Babylonia to the temple of his god and put the vessels in the treasury of his god.", "comment": "tn Heb \u201cgave.\u201d
tn Heb \u201chand,\u201d which is often used idiomatically for one\u2019s power and authority. See BDB 390 s.v. \u05d9\u05b8\u05d3 2.
tn Or \u201cutensils\u201d; or \u201carticles.\u201d
tn Heb \u201chouse of God.\u201d
sn The land of Babylonia (Heb \u201cthe land of Shinar\u201d) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).
tn Or \u201cgods\u201d (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel\u2019s God, is occasionally used of foreign gods (cf. BDB 43 s.v. \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk\u2019s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means \u201cNabu has protected the son who will inherit\u201d (HALOT 660 s.v. \u05e0\u05b0\u05d1\u05d5\u05bc\u05db\u05b7\u05d3\u05b0\u05e8\u05b6\u05d0\u05e6\u05bc\u05b7\u05e8). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.
tn Heb \u201cbrought.\u201d Though the Hebrew verb \u201cbrought\u201d is repeated in this verse, the translation uses \u201cbrought\u2026put\u201d for stylistic variation.
tn The Hebrew term translated \u201cLord\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay)."}, {"pk": 2846464, "translation": "NET", "book": 27, "chapter": 1, "verse": 3, "text": "The king commanded Ashpenaz, who was in charge of his court officials, to choose some of the Israelites who were of royal and noble descent \u2014", "comment": "tn Heb \u201cbring.\u201d
tn Heb \u201cand from the seed of royalty and from the nobles.\u201d
tn Or \u201cgave orders to.\u201d Heb \u201csaid to.\u201d
sn It is possible that the word Ashpenaz is not a proper name at all, but a general term for \u201cinnkeeper.\u201d See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way.
sn The word court official (Hebrew saris) need not mean \u201ceunuch\u201d in a technical sense (see Gen 37:36, where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. \u05e1\u05b8\u05e8\u05b9\u05d9\u05e1."}, {"pk": 2846465, "translation": "NET", "book": 27, "chapter": 1, "verse": 4, "text": "young men in whom there was no physical defect and who were handsome, well versed in all kinds of wisdom, well educated and having keen insight, and who were capable of entering the king\u2019s royal service \u2014 and to teach them the literature and language of the Babylonians.", "comment": "sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.
tn Heb \u201cChaldeans\u201d (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians.
tn Heb \u201cwho had strength.\u201d
tn Heb \u201cunderstanders of knowledge.\u201d
tn Heb \u201cknowers of knowledge.\u201d
tn Heb \u201cgood of appearance.\u201d
tn Heb \u201cto stand in the palace of the king.\u201d Cf. vv. 5, 19."}, {"pk": 2846466, "translation": "NET", "book": 27, "chapter": 1, "verse": 5, "text": "So the king assigned them a daily ration from his royal delicacies and from the wine he himself drank. They were to be trained for the next three years. At the end of that time they were to enter the king\u2019s service.", "comment": "tn Heb \u201cstand before the king.\u201d
tn Or \u201ceducated.\u201d See HALOT 179 s.v. I \u05d2\u05d3\u05dc.
tn Heb \u201cfrom the delicacies of the king.\u201d
tn Heb \u201ca thing of a day in its day.\u201d"}, {"pk": 2846467, "translation": "NET", "book": 27, "chapter": 1, "verse": 6, "text": "As it turned out, among these young men were some from Judah: Daniel, Hananiah, Mishael, and Azariah.", "comment": "tn Heb \u201cand it happened that.\u201d
tn Heb \u201camong them\u201d; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.
tn Heb \u201cthe sons of Judah.\u201d
sn The names reflect a Jewish heritage. In Hebrew Daniel means \u201cGod is my judge\u201d; Hananiah means \u201cthe Lord is gracious\u201d; Mishael means \u201cwho is what God is?\u201d; Azariah means \u201cthe Lord has helped.\u201d"}, {"pk": 2846468, "translation": "NET", "book": 27, "chapter": 1, "verse": 7, "text": "But the overseer of the court officials renamed them. He gave Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego.", "comment": "tc The LXX and Vulgate lack the verb here.
sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means \u201cprotect his life,\u201d although the MT vocalization may suggest \u201cBelti, protect the king\u201d (cf. Dan 4:8); Shadrach perhaps means \u201ccommand of Aku\u201d; Meshach is of uncertain meaning; Abednego means \u201cservant of Nego.\u201d Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage."}, {"pk": 2846469, "translation": "NET", "book": 27, "chapter": 1, "verse": 8, "text": "But Daniel made up his mind that he would not defile himself with the royal delicacies or the royal wine. He therefore asked the overseer of the court officials for permission not to defile himself.", "comment": "tn Heb \u201cplaced on his heart.\u201d
tn Or \u201cwould not make himself ceremonially unclean\u201d; TEV \u201cbecome ritually unclean.\u201dsn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it had to do with such food having been offered to idols. Daniel\u2019s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity.
tn Heb \u201cwith the delicacies of the king and with the wine of his drinking.\u201d"}, {"pk": 2846470, "translation": "NET", "book": 27, "chapter": 1, "verse": 9, "text": "Then God made the overseer of the court officials sympathetic to Daniel.", "comment": "tn Heb \u201cThen God granted Daniel loyal love and compassion before the overseer of the court officials.\u201d The expression \u201cloyal love and compassion\u201d is a hendiadys; the two words combine to express one idea."}, {"pk": 2846471, "translation": "NET", "book": 27, "chapter": 1, "verse": 10, "text": "But he responded to Daniel, \u201cI fear my master the king. He is the one who has decided your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? If that happened, you would endanger my life with the king!\u201d", "comment": "tn Heb \u201cassigned.\u201d See v. 5.
tn Heb \u201cThe overseer of the court officials.\u201d The subject has been specified in the translation for the sake of clarity.
tn Heb \u201cWhy should he see your faces thin from the young men who are according to your age?\u201d The term translated \u201cthin\u201d occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning \u201cbe weak.\u201d See HALOT 277 s.v. II \u05d6\u05e2\u05e3.
tn The words \u201cif that happened\u201d are not in the Hebrew text but have been added in the translation for clarity.
tn Heb \u201cmy head.\u201d Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear."}, {"pk": 2846472, "translation": "NET", "book": 27, "chapter": 1, "verse": 11, "text": "Daniel then spoke to the warden whom the overseer of the court officials had appointed over Daniel, Hananiah, Mishael, and Azariah:", "comment": "sn Having failed to convince the overseer, Daniel sought the favor of the warden whom the overseer had appointed to care for the young men."}, {"pk": 2846473, "translation": "NET", "book": 27, "chapter": 1, "verse": 12, "text": "\u201cPlease test your servants for ten days by providing us with some vegetables to eat and water to drink."}, {"pk": 2846474, "translation": "NET", "book": 27, "chapter": 1, "verse": 13, "text": "Then compare our appearance with that of the young men who are eating the royal delicacies; deal with us in light of what you see.\u201d", "comment": "tn Heb \u201clet our appearance be seen before you.\u201d
tn Heb \u201cthe appearance of.\u201d
tn Heb \u201cyour servants.\u201d
tn Heb \u201cdelicacies of the king.\u201d So also in v. 15."}, {"pk": 2846475, "translation": "NET", "book": 27, "chapter": 1, "verse": 14, "text": "So the warden agreed to their proposal and tested them for ten days.", "comment": "sn The number ten is sometimes used in the OT as an ideal number of completeness. Cf. v. 20; Zech 8:23; Rev 2:10.
tn Heb \u201clistened to them with regard to this matter.\u201d
tn Heb \u201che\u201d; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity."}, {"pk": 2846476, "translation": "NET", "book": 27, "chapter": 1, "verse": 15, "text": "At the end of the ten days their appearance was better and their bodies were healthier than all the young men who had been eating the royal delicacies.", "comment": "tn Heb \u201cfat of flesh\u201d; KJV, ASV \u201cfatter in flesh\u201d; NASB, NRSV \u201cfatter\u201d (although this is no longer a sign of health in Western culture)."}, {"pk": 2846477, "translation": "NET", "book": 27, "chapter": 1, "verse": 16, "text": "So the warden removed the delicacies and the wine from their diet and gave them a diet of vegetables instead.", "comment": "tn The words \u201cfrom their diet\u201d are not in the Hebrew text but have been added in the translation for clarity.
tn Heb \u201cthe wine of their drinking.\u201d"}, {"pk": 2846478, "translation": "NET", "book": 27, "chapter": 1, "verse": 17, "text": "Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom \u2014 and Daniel had insight into all kinds of visions and dreams."}, {"pk": 2846479, "translation": "NET", "book": 27, "chapter": 1, "verse": 18, "text": "When the time appointed by the king arrived, the overseer of the court officials brought them into Nebuchadnezzar\u2019s presence.", "comment": "tn Heb \u201cat the end of the days which the king said to bring them.\u201d"}, {"pk": 2846480, "translation": "NET", "book": 27, "chapter": 1, "verse": 19, "text": "When the king spoke with them, he did not find among the entire group anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king\u2019s service.", "comment": "tn Heb \u201cstood before the king.\u201d
tn Heb \u201cfrom all of them.\u201d"}, {"pk": 2846481, "translation": "NET", "book": 27, "chapter": 1, "verse": 20, "text": "In every matter of wisdom and insight the king asked them about, he found them to be ten times better than any of the magicians and astrologers that were in his entire empire.", "comment": "tc The MT lacks the conjunction, reading the first word in the phrase as a construct (\u201cwisdom of insight\u201d). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.
tn Heb \u201chands.\u201d"}, {"pk": 2846482, "translation": "NET", "book": 27, "chapter": 1, "verse": 21, "text": "Now Daniel lived on until the first year of Cyrus the king.", "comment": "sn The Persian king Cyrus\u2019 first year in control of Babylon was 539 B.C. Daniel actually lived beyond the first year of Cyrus, as is clear from 10:1. The purpose of the statement in 1:21 is merely to say that Daniel\u2019s life spanned the entire period of the neo-Babylonian empire. His life span also included the early years of the Persian control of Babylon. However, by that time his age was quite advanced; he probably died sometime in the 530\u2019s B.C."}, {"pk": 2846483, "translation": "NET", "book": 27, "chapter": 2, "verse": 1, "text": "In the second year of his reign Nebuchadnezzar had many dreams. His mind was disturbed and he suffered from insomnia.", "comment": "tn Heb \u201cNebuchadnezzar\u2019s.\u201d The possessive pronoun is substituted in the translation for stylistic reasons.
tn Heb \u201cdreamed dreams.\u201d The plural is used here and in v. 2, but the singular in v. 3. The plural \u201cdreams\u201d has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 \u00a7124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: \u201cNebuchadnezzar was in a trance.\u201d See further, J. A. Montgomery, Daniel (ICC), 142.
tn Heb \u201chis spirit.\u201d
tn Heb \u201chis sleep left (?) him.\u201d The use of the verb \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah, \u201cto be\u201d) here is unusual. The context suggests a meaning such as \u201cto be finished\u201d or \u201cgone.\u201d Cf. Dan 8:27. Some scholars emend the verb to read \u05e0\u05b8\u05d3\u05b0\u05d3\u05b8\u05d4 (nad\u00ffdah, \u201cfled\u201d); cf. Dan 6:19. See further, DCH 2:540 s.v. \u05d4\u05d9\u05d4 I Ni.3; HALOT 244 s.v. \u05d4\u05d9\u05d4 nif; BDB 227-28 s.v. \u05d4\u05b8\u05d9\u05b8\u05d4 Niph.2."}, {"pk": 2846484, "translation": "NET", "book": 27, "chapter": 2, "verse": 2, "text": "The king issued an order to summon the magicians, astrologers, sorcerers, and wise men in order to explain his dreams to him. So they came and awaited the king\u2019s instructions.", "comment": "tn Heb \u201cChaldeans.\u201d The term Chaldeans (Hebrew \u05db\u05bc\u05b7\u05e9\u05c2\u05b0\u05d3\u05bc\u05b4\u05d9\u05dd, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers.
tn Heb \u201cto explain to the king his dreams.\u201d
tn Heb \u201cstood before the king.\u201d
tn Heb \u201csaid.\u201d So also in v. 12."}, {"pk": 2846485, "translation": "NET", "book": 27, "chapter": 2, "verse": 3, "text": "The king told them, \u201cI have had a dream, and I am anxious to understand the dream.\u201d", "comment": "tn Heb \u201cmy spirit.\u201d
tn Heb \u201cI have dreamed a dream\u201d (so KJV, ASV)."}, {"pk": 2846486, "translation": "NET", "book": 27, "chapter": 2, "verse": 4, "text": "The wise men replied to the king: [What follows is in Aramaic ] \u201cO king, live forever! Tell your servants the dream, and we will disclose its interpretation.\u201d", "comment": "tn Or \u201cthe.\u201d
sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as \u201cChaldee.\u201d Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel."}, {"pk": 2846487, "translation": "NET", "book": 27, "chapter": 2, "verse": 5, "text": "The king replied to the wise men, \u201cMy decision is firm. If you do not inform me of both the dream and its interpretation, you will be dismembered and your homes reduced to rubble!", "comment": "tn Aram \u201canswered and said,\u201d a common idiom to indicate a reply, but redundant in contemporary English.
tn Aram \u201cmade limbs.\u201d Cf. 3:29.
tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream\u2019s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation \u201cthe matter is gone from me\u201d (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (\u05d0\u05b7\u05d6\u05b0\u05d3\u05bc\u05b8\u05d0, \u2019azda\u2019) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: \u201cthe matter is promulgated by me\u201d (see KBL 1048 s.v.) and therefore \u201cpublicly known\u201d (cf. NRSV; F. Rosenthal, Grammar, 62-63, \u00a7189), or \u201cthe matter is irrevocable\u201d (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. \u05d0\u05d6\u05d3; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3."}, {"pk": 2846488, "translation": "NET", "book": 27, "chapter": 2, "verse": 6, "text": "But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!\u201d"}, {"pk": 2846489, "translation": "NET", "book": 27, "chapter": 2, "verse": 7, "text": "They again replied, \u201cLet the king inform us of the dream; then we will disclose its interpretation.\u201d", "comment": "tn Aram \u201chis servants.\u201d
tn Or \u201cthe.\u201d"}, {"pk": 2846490, "translation": "NET", "book": 27, "chapter": 2, "verse": 8, "text": "The king replied, \u201cI know for sure that you are attempting to gain time, because you see that my decision is firm."}, {"pk": 2846491, "translation": "NET", "book": 27, "chapter": 2, "verse": 9, "text": "If you don\u2019t inform me of the dream, there is only one thing that is going to happen to you. For you have agreed among yourselves to report to me something false and deceitful until such time as things might change. So tell me the dream, and I will have confidence that you can disclose its interpretation.\u201d", "comment": "tn Aram \u201cone is your law,\u201d i.e., only one thing is applicable to you.
tn Aram \u201ca lying and corrupt word.\u201d
tn Aram \u201cI will know.\u201d"}, {"pk": 2846492, "translation": "NET", "book": 27, "chapter": 2, "verse": 10, "text": "The wise men replied to the king, \u201cThere is no man on earth who is able to disclose the king\u2019s secret, for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man.", "comment": "tn Aram \u201cmatter, thing.\u201d"}, {"pk": 2846493, "translation": "NET", "book": 27, "chapter": 2, "verse": 11, "text": "What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods \u2014 but they don\u2019t live among mortals!\u201d", "comment": "tn Aram \u201cwhose dwelling is not with flesh.\u201d"}, {"pk": 2846494, "translation": "NET", "book": 27, "chapter": 2, "verse": 12, "text": "Because of this the king got furiously angry and gave orders to destroy all the wise men of Babylon.", "comment": "tn Aram \u201cwas angry and very furious.\u201d The expression is a hendiadys (two words or phrases expressing a single idea)."}, {"pk": 2846495, "translation": "NET", "book": 27, "chapter": 2, "verse": 13, "text": "So a decree went out, and the wise men were about to be executed. They also sought Daniel and his friends so that they could be executed.", "comment": "tn The impersonal active plural (\u201cthey sought\u201d) of the Aramaic verb could also be translated as an English passive: \u201cDaniel and his friends were sought\u201d (cf. NAB).
tn The Aramaic participle is used here to express the imminent future."}, {"pk": 2846496, "translation": "NET", "book": 27, "chapter": 2, "verse": 14, "text": "Then Daniel spoke with prudent counsel to Arioch, who was in charge of the king\u2019s executioners and who had gone out to execute the wise men of Babylon.", "comment": "tn Aram \u201creturned prudence and counsel.\u201d The expression is a hendiadys."}, {"pk": 2846497, "translation": "NET", "book": 27, "chapter": 2, "verse": 15, "text": "He inquired of Arioch the king\u2019s deputy, \u201cWhy is the decree from the king so urgent?\u201d Then Arioch informed Daniel about the matter.", "comment": "tn The Aramaic word \u05de\u05b0\u05d4\u05b7\u05d7\u05b0\u05e6\u05b0\u05e4\u05b8\u05d4 (m\u00ffhakhts\u00fffah) may refer to the severity of the king\u2019s decree (i.e., \u201charsh\u201d; so HALOT 1879 s.v. \u05d7\u05e6\u05e3; BDB 1093 s.v. \u05d7\u05b2\u05e6\u05b7\u05e3), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king\u2019s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, \u00a7116; E. Vogt, Lexicon linguae aramaicae, 67."}, {"pk": 2846498, "translation": "NET", "book": 27, "chapter": 2, "verse": 16, "text": "So Daniel went in and requested the king to grant him time, that he might disclose the interpretation to the king.", "comment": "tc Theodotion and the Syriac lack the words \u201cwent in and.\u201d"}, {"pk": 2846499, "translation": "NET", "book": 27, "chapter": 2, "verse": 17, "text": "Then Daniel went to his home and informed his friends Hananiah, Mishael, and Azariah of the matter."}, {"pk": 2846500, "translation": "NET", "book": 27, "chapter": 2, "verse": 18, "text": "He asked them to pray for mercy from the God of heaven concerning this mystery so that he and his friends would not be destroyed along with the rest of the wise men of Babylon.", "comment": "tn Aram \u201cDaniel.\u201d The proper name is redundant here in English, and has not been included in the translation."}, {"pk": 2846501, "translation": "NET", "book": 27, "chapter": 2, "verse": 19, "text": "Then in a night vision the mystery was revealed to Daniel. So Daniel praised the God of heaven,", "comment": "tn Or \u201cblessed.\u201d"}, {"pk": 2846502, "translation": "NET", "book": 27, "chapter": 2, "verse": 20, "text": "saying, \u201cLet the name of God be praised forever and ever, for wisdom and power belong to him.", "comment": "tn Aram \u201cDaniel answered and said.\u201d
sn As is often the case in the Bible, here the name represents the person.
tn Or \u201cblessed.\u201d"}, {"pk": 2846503, "translation": "NET", "book": 27, "chapter": 2, "verse": 21, "text": "He changes times and seasons, deposing some kings and establishing others. He gives wisdom to the wise; he imparts knowledge to those with understanding;", "comment": "tn Aram \u201cthe knowers of understanding.\u201d
tn Aram \u201ckings.\u201d"}, {"pk": 2846504, "translation": "NET", "book": 27, "chapter": 2, "verse": 22, "text": "he reveals deep and hidden things. He knows what is in the darkness, and light resides with him."}, {"pk": 2846505, "translation": "NET", "book": 27, "chapter": 2, "verse": 23, "text": "O God of my fathers, I acknowledge and glorify you, for you have bestowed wisdom and power on me. Now you have enabled me to understand what I requested from you. For you have enabled me to understand the king\u2019s dilemma.\u201d", "comment": "tn Aram \u201cwe.\u201d Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with \u201cme\u201d later in this verse.
tn Aram \u201cthe word of the king.\u201d"}, {"pk": 2846506, "translation": "NET", "book": 27, "chapter": 2, "verse": 24, "text": "Then Daniel went in to see Arioch (whom the king had appointed to destroy the wise men of Babylon). He came and said to him, \u201cDon\u2019t destroy the wise men of Babylon! Escort me to the king, and I will disclose the interpretation to him!\u201d", "comment": "tn Aram \u201cthe king.\u201d
tn Aram \u201ccause me to enter.\u201d So also in v. 25.
tc The LXX and Vulgate, along with one medieval Hebrew MS, lack this verb.
tc The MT has \u05e2\u05b7\u05dc \u05e2\u05b7\u05dc (\u2019al \u2019al, \u201che entered upon\u201d). Several medieval Hebrew MSS lack the verb, although this may be due to haplography."}, {"pk": 2846507, "translation": "NET", "book": 27, "chapter": 2, "verse": 25, "text": "So Arioch quickly ushered Daniel into the king\u2019s presence, saying to him, \u201cI have found a man from the captives of Judah who can make known the interpretation to the king.\u201d", "comment": "sn Arioch\u2019s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king\u2019s dilemma, Arioch probably hoped to ingratiate himself to the king."}, {"pk": 2846508, "translation": "NET", "book": 27, "chapter": 2, "verse": 26, "text": "The king then asked Daniel (whose name was also Belteshazzar), \u201cAre you able to make known to me the dream that I saw, as well as its interpretation?\u201d"}, {"pk": 2846509, "translation": "NET", "book": 27, "chapter": 2, "verse": 27, "text": "Daniel replied to the king, \u201cThe mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king."}, {"pk": 2846510, "translation": "NET", "book": 27, "chapter": 2, "verse": 28, "text": "However, there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will happen in the times to come. The dream and the visions you had while lying on your bed are as follows.", "comment": "tn Aram \u201ca revealer of mysteries.\u201d The phrase serves as a quasi-title for God in Daniel.
tn Aram \u201cin the latter days.\u201d
tn Aram \u201cyour dream and the visions of your head upon your bed.\u201d"}, {"pk": 2846511, "translation": "NET", "book": 27, "chapter": 2, "verse": 29, "text": "\u201cAs for you, O king, while you were in your bed your thoughts turned to future things. The revealer of mysteries has made known to you what will take place.", "comment": "tn Aram \u201cyour thoughts upon your bed went up to what will be after this.\u201d"}, {"pk": 2846512, "translation": "NET", "book": 27, "chapter": 2, "verse": 30, "text": "As for me, this mystery was revealed to me not because I possess more wisdom than any other living person, but so that the king may understand the interpretation and comprehend the thoughts of your mind.", "comment": "tn Aram \u201cthey might cause the king to know.\u201d The impersonal plural is used here to refer to the role of God\u2019s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, \u201cit appropriately here veils the mysterious agency\u201d (Daniel [ICC], 164-65).
tn Aram \u201cheart.\u201d
tn Aram \u201cnot for any wisdom which is in me more than [in] any living man.\u201d"}, {"pk": 2846513, "translation": "NET", "book": 27, "chapter": 2, "verse": 31, "text": "\u201cYou, O king, were watching as a great statue \u2014 one of impressive size and extraordinary brightness \u2014 was standing before you. Its appearance caused alarm.", "comment": "tn Aram \u201can image.\u201d"}, {"pk": 2846514, "translation": "NET", "book": 27, "chapter": 2, "verse": 32, "text": "As for that statue, its head was of fine gold, its chest and arms were of silver, its belly and thighs were of bronze."}, {"pk": 2846515, "translation": "NET", "book": 27, "chapter": 2, "verse": 33, "text": "Its legs were of iron; its feet were partly of iron and partly of clay.", "comment": "sn Clay refers to baked clay, which \u2013 though hard \u2013 was also fragile. Cf. the reference in v. 41 to \u201cwet clay.\u201d"}, {"pk": 2846516, "translation": "NET", "book": 27, "chapter": 2, "verse": 34, "text": "You were watching as a stone was cut out, but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces.", "comment": "tn Aram \u201cuntil.\u201d
tc The LXX, Theodotion, and the Vulgate have \u201cfrom a mountain,\u201d though this is probably a harmonization with v. 45."}, {"pk": 2846517, "translation": "NET", "book": 27, "chapter": 2, "verse": 35, "text": "Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.", "comment": "tn Aram \u201cas one.\u201d For the meaning \u201cwithout distinction\u201d see the following: F. Rosenthal, Grammar, 36, \u00a764, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60."}, {"pk": 2846518, "translation": "NET", "book": 27, "chapter": 2, "verse": 36, "text": "This was the dream. Now we will set forth before the king its interpretation.", "comment": "tn Various suggestions have been made concerning the plural \u201cwe.\u201d It is probably the editorial plural and could be translated here as \u201cI.\u201d"}, {"pk": 2846519, "translation": "NET", "book": 27, "chapter": 2, "verse": 37, "text": "\u201cYou, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor."}, {"pk": 2846520, "translation": "NET", "book": 27, "chapter": 2, "verse": 38, "text": "Wherever human beings, wild animals, and birds of the sky live \u2014 he has given them into your power. He has given you authority over them all. You are the head of gold.", "comment": "tn Aram \u201cthe sons of man.\u201d
tn Aram \u201cthe beasts of the field.\u201d
tn Aram \u201chand.\u201d"}, {"pk": 2846521, "translation": "NET", "book": 27, "chapter": 2, "verse": 39, "text": "Now after you another kingdom will arise, one inferior to yours. Then a third kingdom, one of bronze, will rule in all the earth.", "comment": "sn The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome."}, {"pk": 2846522, "translation": "NET", "book": 27, "chapter": 2, "verse": 40, "text": "Then there will be a fourth kingdom, one strong like iron. Just like iron breaks in pieces and shatters everything, and as iron breaks in pieces all of these metals, so it will break in pieces and crush the others.", "comment": "tn The words \u201cthe others\u201d are supplied from the context.
tc Theodotion and the Vulgate lack the phrase \u201cand as iron breaks in pieces.\u201d
tn The Aramaic text does not have this word, but it has been added in the translation for clarity."}, {"pk": 2846523, "translation": "NET", "book": 27, "chapter": 2, "verse": 41, "text": "In that you were seeing feet and toes partly of wet clay and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay.", "comment": "tn Aram \u201cpotter\u2019s clay.\u201d
tn Aram \u201cclay of clay\u201d (also in v. 43).
tc The LXX lacks \u201cand toes.\u201d"}, {"pk": 2846524, "translation": "NET", "book": 27, "chapter": 2, "verse": 42, "text": "In that the toes of the feet were partly of iron and partly of clay, the latter stages of this kingdom will be partly strong and partly fragile."}, {"pk": 2846525, "translation": "NET", "book": 27, "chapter": 2, "verse": 43, "text": "And in that you saw iron mixed with wet clay, so people will be mixed with one another without adhering to one another, just as iron does not mix with clay.", "comment": "tn Aram \u201cwith the seed of men.\u201d
tc The present translation reads the conjunction, with most medieval Hebrew MSS, LXX, Vulgate, and the Qere. The Kethib lacks the conjunction.
sn The reference to people being mixed is usually understood to refer to intermarriage.
tc The present translation reads \u05d4\u05b5\u05d9\u05da\u05b0 \u05d3\u05bc\u05b4\u05d9 (hekh diy) rather than the MT \u05d4\u05b5\u05d0\u05be\u05db\u05b0\u05d3\u05b4\u05d9 (he\u2019-kh\u00ffdi). It is a case of wrong word division."}, {"pk": 2846526, "translation": "NET", "book": 27, "chapter": 2, "verse": 44, "text": "In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever."}, {"pk": 2846527, "translation": "NET", "book": 27, "chapter": 2, "verse": 45, "text": "You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. The dream is certain, and its interpretation is reliable.\u201d", "comment": "tn Aram \u201cafter this.\u201d"}, {"pk": 2846528, "translation": "NET", "book": 27, "chapter": 2, "verse": 46, "text": "Then King Nebuchadnezzar bowed down with his face to the ground and paid homage to Daniel. He gave orders to offer sacrifice and incense to him.", "comment": "tn Aram \u201cfell on his face.\u201d"}, {"pk": 2846529, "translation": "NET", "book": 27, "chapter": 2, "verse": 47, "text": "The king replied to Daniel, \u201cCertainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!\u201d"}, {"pk": 2846530, "translation": "NET", "book": 27, "chapter": 2, "verse": 48, "text": "Then the king elevated Daniel to high position and bestowed on him many marvelous gifts. He granted him authority over the entire province of Babylon and made him the main prefect over all the wise men of Babylon."}, {"pk": 2846531, "translation": "NET", "book": 27, "chapter": 2, "verse": 49, "text": "And at Daniel\u2019s request, the king appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king\u2019s court.", "comment": "tn Aram \u201cand Daniel sought from the king and he appointed.\u201d
tn Aram \u201cwas at the gate of the king.\u201d"}, {"pk": 2846532, "translation": "NET", "book": 27, "chapter": 3, "verse": 1, "text": "King Nebuchadnezzar had a golden statue made. It was ninety feet tall and nine feet wide. He erected it on the plain of Dura in the province of Babylon.", "comment": "sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.
tn Aram \u201csix cubits.\u201d Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.sn The dimensions of the image (ninety feet high and nine feet wide) imply that it did not possess normal human proportions, unless a base for the image is included in the height dimension. The ancient world knew of other tall statues. For example, the Colossus of Rhodes \u2013 the huge statue of Helios which stood (ca. 280-224 B.C.) at the entrance to the harbor at Rhodes and was one of the seven wonders of the ancient world \u2013 was said to be seventy cubits (105 ft or 32 m) in height, which would make it even taller than Nebuchadnezzar\u2019s image.
tn Aram \u201csixty cubits.\u201d Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.
sn The LXX introduces this chapter with the following chronological note: \u201cin the eighteenth year of.\u201d Such a date would place these events at about the time of the destruction of Jerusalem in 586 B.C. (cf. 2 Kgs 25:8). However, there seems to be no real basis for associating the events of Daniel 3 with this date.
sn There is no need to think of Nebuchadnezzar\u2019s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3\u20134), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar\u2019s achievements."}, {"pk": 2846533, "translation": "NET", "book": 27, "chapter": 3, "verse": 2, "text": "Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other authorities of the province to attend the dedication of the statue that he had erected.", "comment": "sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.
tn Aram \u201cNebuchadnezzar the king.\u201d The proper name and title have been replaced by the relative pronoun (\u201che\u201d) in the translation for stylistic reasons."}, {"pk": 2846534, "translation": "NET", "book": 27, "chapter": 3, "verse": 3, "text": "So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected.", "comment": "tc The LXX and Theodotion lack the words \u201cthat Nebuchadnezzar had erected.\u201d"}, {"pk": 2846535, "translation": "NET", "book": 27, "chapter": 3, "verse": 4, "text": "Then the herald made a loud proclamation: \u201cTo you, O peoples, nations, and language groups, the following command is given:", "comment": "tn Aram \u201cin strength.\u201d
tn Aram \u201cthey are saying.\u201d
tn According to BDB 1097 s.v. \u05db\u05bc\u05b8\u05e8\u05d5\u05b9\u05d6 the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *\u05db\u05bc\u05b8\u05e8\u05d5\u05b9\u05d6)."}, {"pk": 2846536, "translation": "NET", "book": 27, "chapter": 3, "verse": 5, "text": "When you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the golden statue that King Nebuchadnezzar has erected.", "comment": "sn The word zither (Aramaic \u05e7\u05b4\u05d9\u05ea\u05b8\u05e8\u05d5\u05b9\u05e1 [qitaros]), and the words for harp (Aramaic \u05e4\u05bc\u05b0\u05e1\u05b7\u05e0\u05b0\u05ea\u05bc\u05b5\u05e8\u05b4\u05d9\u05df [p\u00ffsanterin]) and pipes (Aramaic \u05e1\u05d5\u05bc\u05de\u05b0\u05e4\u05bc\u05b9\u05e0\u05b0\u05d9\u05b8\u05d4 [sumpon\u00ffyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.
tn The imperfect Aramaic verbs have here an injunctive nuance."}, {"pk": 2846537, "translation": "NET", "book": 27, "chapter": 3, "verse": 6, "text": "Whoever does not bow down and pay homage will immediately be thrown into the midst of a furnace of blazing fire!\u201d", "comment": "tn Aram \u201cin that hour.\u201d"}, {"pk": 2846538, "translation": "NET", "book": 27, "chapter": 3, "verse": 7, "text": "Therefore when they all heard the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.", "comment": "tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew MSS, some LXX MSS, and Vulgate. Cf. vv. 5, 10, 15.
tn Aram \u201call the peoples.\u201d"}, {"pk": 2846539, "translation": "NET", "book": 27, "chapter": 3, "verse": 8, "text": "Now at that time certain Chaldeans came forward and brought malicious accusations against the Jews.", "comment": "tc This expression is absent in Theodotion.
tn Aram \u201cmen.\u201d
tn Aram \u201cate the pieces of.\u201d This is a rather vivid idiom for slander."}, {"pk": 2846540, "translation": "NET", "book": 27, "chapter": 3, "verse": 9, "text": "They said to King Nebuchadnezzar, \u201cO king, live forever!", "comment": "sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.
tn Aram \u201canswered and said,\u201d a common Aramaic idiom that occurs repeatedly in this chapter."}, {"pk": 2846541, "translation": "NET", "book": 27, "chapter": 3, "verse": 10, "text": "You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music."}, {"pk": 2846542, "translation": "NET", "book": 27, "chapter": 3, "verse": 11, "text": "And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire."}, {"pk": 2846543, "translation": "NET", "book": 27, "chapter": 3, "verse": 12, "text": "But there are Jewish men whom you appointed over the administration of the province of Babylon \u2014 Shadrach, Meshach, and Abednego \u2014 and these men have not shown proper respect to you, O king. They don\u2019t serve your gods and they don\u2019t pay homage to the golden statue that you have erected.\u201d", "comment": "sn Daniel\u2019s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance."}, {"pk": 2846544, "translation": "NET", "book": 27, "chapter": 3, "verse": 13, "text": "Then Nebuchadnezzar in a fit of rage demanded that they bring Shadrach, Meshach, and Abednego before him. So they brought them before the king.", "comment": "tn Aram \u201cthese men.\u201d The pronoun is used in the translation to avoid undue repetition.
tn The Aramaic infinitive is active.
tn Aram \u201cin anger and wrath\u201d; NASB \u201cin rage and anger.\u201d The expression is a hendiadys."}, {"pk": 2846545, "translation": "NET", "book": 27, "chapter": 3, "verse": 14, "text": "Nebuchadnezzar said to them, \u201cIs it true, Shadrach, Meshach, and Abednego, that you don\u2019t serve my gods and that you don\u2019t pay homage to the golden statue that I erected?"}, {"pk": 2846546, "translation": "NET", "book": 27, "chapter": 3, "verse": 15, "text": "Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don\u2019t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?\u201d", "comment": "tn Aram \u201chand.\u201d So also in v. 17."}, {"pk": 2846547, "translation": "NET", "book": 27, "chapter": 3, "verse": 16, "text": "Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, \u201cWe do not need to give you a reply concerning this.", "comment": "tc In the MT this word is understood to begin the following address (\u201canswered and said to the king, \u2018O Nebuchadnezzar\u2019\u201d). However, it seems unlikely that Nebuchadnezzar\u2019s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from \u201cking\u201d to \u201cNebuchadnezzar.\u201d
tn Aram \u201cto return a word to you.\u201d"}, {"pk": 2846548, "translation": "NET", "book": 27, "chapter": 3, "verse": 17, "text": "If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.", "comment": "tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of \u05d0\u05b4\u05d9\u05ea\u05b7\u05d9 (\u2019itay, \u201cis\u201d or \u201cexist\u201d). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse \u05d9\u05b8\u05db\u05b4\u05dc (yakhil, \u201cable\u201d), understanding the two words to form a periphrastic construction (\u201cif our God is\u2026able\u201d; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aram\u00e4ischen, 365, \u00a7111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean \u201cIf it is so, then our God will deliver us\u201d (cf. KJV, ASV, RSV, NASB). However, the normal sense of \u2019itay is existence; on this point see F. Rosenthal, Grammar, 45, \u00a795. The present translation maintains the sense of existence for the verb (\u201cIf our God\u2026exists\u201d), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar\u2019s comment in v. 15, which denies the existence of a god capable of delivering from the king\u2019s power.
tc The ancient versions typically avoid the conditional element of v. 17."}, {"pk": 2846549, "translation": "NET", "book": 27, "chapter": 3, "verse": 18, "text": "But if not, let it be known to you, O king, that we don\u2019t serve your gods, and we will not pay homage to the golden statue that you have erected.\u201d"}, {"pk": 2846550, "translation": "NET", "book": 27, "chapter": 3, "verse": 19, "text": "Then Nebuchadnezzar was filled with rage, and his disposition changed toward Shadrach, Meshach, and Abednego. He gave orders to heat the furnace seven times hotter than it was normally heated.", "comment": "tn Aram \u201cthe appearance of his face was altered\u201d; cf. NLT \u201chis face became distorted with rage\u201d; NAB \u201c[his] face became livid with utter rage.\u201d
tn Aram \u201che answered and said.\u201d"}, {"pk": 2846551, "translation": "NET", "book": 27, "chapter": 3, "verse": 20, "text": "He ordered strong soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire.", "comment": "tn This is sometimes taken as a comparative: \u201c[some of the] strongest.\u201d"}, {"pk": 2846552, "translation": "NET", "book": 27, "chapter": 3, "verse": 21, "text": "So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, and were thrown into the furnace of blazing fire.", "comment": "tn Aram \u201cinto the midst of the furnace.\u201d For stylistic reasons the words \u201cthe midst of\u201d have been left untranslated.
sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing."}, {"pk": 2846553, "translation": "NET", "book": 27, "chapter": 3, "verse": 22, "text": "But since the king\u2019s command was so urgent, and the furnace was so excessively hot, the men who escorted Shadrach, Meshach, and Abednego were killed by the leaping flames.", "comment": "tn Aram \u201cthe flame of the fire\u201d (so KJV, ASV, NASB); NRSV \u201cthe raging flames.\u201d
tn The Aramaic verb is active.
tn Aram \u201ccaused to go up.\u201d"}, {"pk": 2846554, "translation": "NET", "book": 27, "chapter": 3, "verse": 23, "text": "But those three men, Shadrach, Meshach, and Abednego, fell into the furnace of blazing fire while still securely bound.", "comment": "sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God\u2019s forgiveness and a celebration of God\u2019s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.
tn Aram \u201cinto the midst of the furnace.\u201d For stylistic reasons the words \u201cthe midst of\u201d have been left untranslated."}, {"pk": 2846555, "translation": "NET", "book": 27, "chapter": 3, "verse": 24, "text": "Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, \u201cWasn\u2019t it three men that we tied up and threw into the fire?\u201d They replied to the king, \u201cFor sure, O king.\u201d", "comment": "tn Aram \u201cinto the midst of.\u201d
tn Aram \u201cwe threw\u2026bound.\u201d"}, {"pk": 2846556, "translation": "NET", "book": 27, "chapter": 3, "verse": 25, "text": "He answered, \u201cBut I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!\u201d", "comment": "sn The phrase like that of a god is in Aramaic \u201clike that of a son of the gods.\u201d Many patristic writers understood this phrase in a christological sense (i.e., \u201cthe Son of God\u201d). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase \u201clike a son of the gods\u201d is equivalent to \u201clike a divine being.\u201d"}, {"pk": 2846557, "translation": "NET", "book": 27, "chapter": 3, "verse": 26, "text": "Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, \u201cShadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!\u201d Then Shadrach, Meshach, and Abednego emerged from the fire.", "comment": "tn Aram \u201cfrom the midst of the fire.\u201d For stylistic reasons the words \u201cthe midst of\u201d have been left untranslated.
tn Aram \u201canswered and said.\u201d"}, {"pk": 2846558, "translation": "NET", "book": 27, "chapter": 3, "verse": 27, "text": "Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire. The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!", "comment": "tn Aram \u201cthe fire did not have power.\u201d
tn Aram \u201cin their bodies.\u201d"}, {"pk": 2846559, "translation": "NET", "book": 27, "chapter": 3, "verse": 28, "text": "Nebuchadnezzar exclaimed, \u201cPraised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel and has rescued his servants who trusted in him, ignoring the edict of the king and giving up their bodies rather than serve or pay homage to any god other than their God!", "comment": "tn Aram \u201canswered and said.\u201d
tn Aram \u201cso that they might not.\u201d
tn Aram \u201cthey changed\u201d or \u201cviolated.\u201d
sn The king identifies the \u201cson of the gods\u201d (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God\u2019s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22)."}, {"pk": 2846560, "translation": "NET", "book": 27, "chapter": 3, "verse": 29, "text": "I hereby decree that any people, nation, or language group that blasphemes the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.\u201d", "comment": "tn Aram \u201cfrom me is placed an edict.\u201d
tn Aram \u201cspeaks negligence.\u201d"}, {"pk": 2846561, "translation": "NET", "book": 27, "chapter": 3, "verse": 30, "text": "Then Nebuchadnezzar promoted Shadrach, Meshach, and Abednego in the province of Babylon.", "comment": "tn Aram \u201cand the king.\u201d The proper name has been supplied in the translation for stylistic reasons."}, {"pk": 2846562, "translation": "NET", "book": 27, "chapter": 4, "verse": 1, "text": "(3:31) \u201cKing Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity!", "comment": "sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31\u201333 of the Aramaic text appears as Dan 4:1\u20133 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31\u201333 AT (= 4:1\u20133 ET) is actually the introduction to ch. 4.
tn Aram \u201cMay your peace increase!\u201d"}, {"pk": 2846563, "translation": "NET", "book": 27, "chapter": 4, "verse": 2, "text": "I am delighted to tell you about the signs and wonders that the most high God has done for me."}, {"pk": 2846564, "translation": "NET", "book": 27, "chapter": 4, "verse": 3, "text": "\u201cHow great are his signs! How mighty are his wonders! His kingdom will last forever, and his authority continues from one generation to the next.\u201d", "comment": "tn Aram \u201chis kingdom is an everlasting kingdom.\u201d"}, {"pk": 2846565, "translation": "NET", "book": 27, "chapter": 4, "verse": 4, "text": "(4:1) I, Nebuchadnezzar, was relaxing in my home, living luxuriously in my palace.", "comment": "tn Aram \u201chappy.\u201d
sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: \u201cIn the eighteenth year of Nebuchadnezzar\u2019s reign he said.\u201d This date would suggest a link to the destruction of Jerusalem in 586 B.C. In general, the LXX of chapters 4-6 is very different from the MT, so much so that the following notes will call attention only to selected readings. In Daniel 4 the LXX lacks sizable portions of material in the MT (e.g., vv. 3\u20136, 31\u201332), includes sizable portions of material not in the MT (e.g., v. 14a, parts of vv. 16, 28), has a different order of some material (e.g., v. 8 after v. 9), and in some instances is vastly different from the MT (e.g., vv. 30, 34). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the LXX, or are due to differences in the underlying Vorlage of the LXX, is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the LXX of chapters 4-6 much more seriously than was the case in most earlier text-critical studies that considered this issue.
tn Aram \u201cmy house.\u201d"}, {"pk": 2846566, "translation": "NET", "book": 27, "chapter": 4, "verse": 5, "text": "I saw a dream that frightened me badly. The things I imagined while lying on my bed \u2014 these visions of my mind \u2014 were terrifying me.", "comment": "tn Aram \u201cand it.\u201d"}, {"pk": 2846567, "translation": "NET", "book": 27, "chapter": 4, "verse": 6, "text": "So I issued an order for all the wise men of Babylon to be brought before me so that they could make known to me the interpretation of the dream.", "comment": "tn Aram \u201cfrom me there was placed a decree.\u201d
tn The Aramaic infinitive here is active."}, {"pk": 2846568, "translation": "NET", "book": 27, "chapter": 4, "verse": 7, "text": "When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me."}, {"pk": 2846569, "translation": "NET", "book": 27, "chapter": 4, "verse": 8, "text": "Later Daniel entered (whose name is Belteshazzar after the name of my god, and in whom there is a spirit of the holy gods). I recounted the dream for him as well,", "comment": "sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology."}, {"pk": 2846570, "translation": "NET", "book": 27, "chapter": 4, "verse": 9, "text": "saying, \u201cBelteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider my dream that I saw and set forth its interpretation!", "comment": "tc The present translation assumes the reading \u05d7\u05b2\u05d6\u05b4\u05d9 (khazi, \u201cconsider\u201d) rather than the MT \u05d7\u05b6\u05d6\u05b0\u05d5\u05b5\u05d9 (khezvey, \u201cvisions\u201d). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation."}, {"pk": 2846571, "translation": "NET", "book": 27, "chapter": 4, "verse": 10, "text": "Here are the visions of my mind while I was on my bed. While I was watching, there was a tree in the middle of the land. It was enormously tall.", "comment": "tn Aram \u201cits height was great.\u201d
tc The LXX lacks the first two words (Aram \u201cthe visions of my head\u201d) of the Aramaic text.
tn Instead of \u201cin the middle of the land,\u201d some English versions render this phrase \u201ca tree at the center of the earth\u201d (NRSV); NAB, CEV \u201cof the world\u201d; NLT \u201cin the middle of the earth.\u201d The Hebrew phrase can have either meaning."}, {"pk": 2846572, "translation": "NET", "book": 27, "chapter": 4, "verse": 11, "text": "The tree grew large and strong. Its top reached far into the sky; it could be seen from the borders of all the land.", "comment": "tn Or \u201cto the end of all the earth\u201d (so KJV, ASV); NCV, CEV \u201cfrom anywhere on earth.\u201d
tn Aram \u201cits sight.\u201d So also v. 17."}, {"pk": 2846573, "translation": "NET", "book": 27, "chapter": 4, "verse": 12, "text": "Its foliage was attractive and its fruit plentiful; on it there was food enough for all. Under it the wild animals used to seek shade, and in its branches the birds of the sky used to nest. All creatures used to feed themselves from it.", "comment": "tn Aram \u201call flesh.\u201d
tn Aram \u201cthe beasts of the field.\u201d"}, {"pk": 2846574, "translation": "NET", "book": 27, "chapter": 4, "verse": 13, "text": "While I was watching in my mind\u2019s visions on my bed, a holy sentinel came down from heaven.", "comment": "tn Aram \u201ca watcher and a holy one.\u201d The expression is a hendiadys; so also in v. 23. This \u201cwatcher\u201d is apparently an angel. The Greek OT (LXX) in fact has \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 (angelo\", \u201cangel\u201d) here. Theodotion simply transliterates the Aramaic word (\u2019ir). The term is sometimes rendered \u201csentinel\u201d (NAB) or \u201cmessenger\u201d (NIV, NLT).
tn Aram \u201cthe visions of my head.\u201d"}, {"pk": 2846575, "translation": "NET", "book": 27, "chapter": 4, "verse": 14, "text": "He called out loudly as follows: \u2018Chop down the tree and lop off its branches! Strip off its foliage and scatter its fruit! Let the animals flee from under it and the birds from its branches!", "comment": "tn Aram \u201cin strength.\u201d
tn Aram \u201cand thus he was saying.\u201d"}, {"pk": 2846576, "translation": "NET", "book": 27, "chapter": 4, "verse": 15, "text": "But leave its taproot in the ground, with a band of iron and bronze around it surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the animals in the grass of the land.", "comment": "tn Aram \u201cits lot be.\u201d
tn Aram \u201cthe stock of its root.\u201d So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.
sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar\u2019s life during the time of his insanity."}, {"pk": 2846577, "translation": "NET", "book": 27, "chapter": 4, "verse": 16, "text": "Let his mind be altered from that of a human being, and let an animal\u2019s mind be given to him, and let seven periods of time go by for him.", "comment": "sn The seven periods of time probably refer to seven years.
tn Aram \u201cits heart.\u201d The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.
tn Aram \u201cover\u201d (also in vv. 23, 25, 32)."}, {"pk": 2846578, "translation": "NET", "book": 27, "chapter": 4, "verse": 17, "text": "This announcement is by the decree of the sentinels; this decision is by the pronouncement of the holy ones, so that those who are alive may understand that the Most High has authority over human kingdoms, and he bestows them on whomever he wishes. He establishes over them even the lowliest of human beings.\u2019", "comment": "tc The present translation follows an underlying reading of \u05e2\u05b7\u05dc\u05be\u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b7\u05ea (\u2019al-divrat, \u201cso that\u201d) rather than MT \u05e2\u05b7\u05d3\u05be\u05d3\u05bc\u05b4\u05d1\u05b0\u05e8\u05b7\u05ea (\u2019ad-divrat, \u201cuntil\u201d).
tn Aram \u201cthe kingdom of man\u201d; NASB \u201cthe realm of mankind\u201d; NCV \u201cevery kingdom on earth.\u201d"}, {"pk": 2846579, "translation": "NET", "book": 27, "chapter": 4, "verse": 18, "text": "\u201cThis is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its interpretation, for none of the wise men in my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.\u201d", "comment": "tc The present translation reads \u05e4\u05bc\u05b4\u05e9\u05c1\u05b0\u05e8\u05b5\u05d4\u05bc (pishreh, \u201cits interpretation\u201d) with the Qere and many medieval Hebrew MSS; the Kethib is \u05e4\u05bc\u05b4\u05e9\u05c1\u05b0\u05e8\u05b8\u05d0 (pishra\u2019, \u201cthe interpretation\u201d); so also v. 16.
tn Aram \u201cof.\u201d"}, {"pk": 2846580, "translation": "NET", "book": 27, "chapter": 4, "verse": 19, "text": "Then Daniel (whose name is also Belteshazzar) was upset for a brief time; his thoughts were alarming him. The king said, \u201cBelteshazzar, don\u2019t let the dream and its interpretation alarm you.\u201d But Belteshazzar replied, \u201cSir, if only the dream were for your enemies and its interpretation applied to your adversaries!", "comment": "tn Aram \u201cmy lord.\u201d
tn Aram \u201cabout one hour.\u201d The expression refers idiomatically to a brief period of time of undetermined length."}, {"pk": 2846581, "translation": "NET", "book": 27, "chapter": 4, "verse": 20, "text": "The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen in all the land,", "comment": "tn Aram \u201cits sight.\u201d"}, {"pk": 2846582, "translation": "NET", "book": 27, "chapter": 4, "verse": 21, "text": "whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals used to live, and in whose branches birds of the sky used to nest \u2014", "comment": "tn Aram \u201cthe beasts of the field\u201d (also in vv. 23, 25, 32)."}, {"pk": 2846583, "translation": "NET", "book": 27, "chapter": 4, "verse": 22, "text": "it is you, O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth.", "comment": "sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events."}, {"pk": 2846584, "translation": "NET", "book": 27, "chapter": 4, "verse": 23, "text": "As for the king seeing a holy sentinel coming down from heaven and saying, \u2018Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him\u2019 \u2014"}, {"pk": 2846585, "translation": "NET", "book": 27, "chapter": 4, "verse": 24, "text": "this is the interpretation, O king! It is the decision of the Most High that this has happened to my lord the king."}, {"pk": 2846586, "translation": "NET", "book": 27, "chapter": 4, "verse": 25, "text": "You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.", "comment": "tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
tn Aram \u201cfrom mankind.\u201d So also in v. 32.
tn Aram \u201cyour dwelling will be.\u201d So also in v. 32.
tn Or perhaps \u201cbe made to eat.\u201d
sn Nebuchadnezzar\u2019s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.
tn Aram \u201cuntil.\u201d"}, {"pk": 2846587, "translation": "NET", "book": 27, "chapter": 4, "verse": 26, "text": "They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven rules.", "comment": "sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression \u201ckingdom of heaven\u201d in the NT and such statements as \u201cI have sinned against heaven and in your sight\u201d (Luke 15:21)."}, {"pk": 2846588, "translation": "NET", "book": 27, "chapter": 4, "verse": 27, "text": "Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.\u201d", "comment": "tn Aram \u201cif there may be a lengthening to your prosperity.\u201d"}, {"pk": 2846589, "translation": "NET", "book": 27, "chapter": 4, "verse": 28, "text": "Now all of this happened to King Nebuchadnezzar.", "comment": "tn Aram \u201creached.\u201d"}, {"pk": 2846590, "translation": "NET", "book": 27, "chapter": 4, "verse": 29, "text": "After twelve months, he happened to be walking around on the battlements of the royal palace of Babylon.", "comment": "tn The word \u201cbattlements\u201d is not in the Hebrew text, but is supplied from context. Many English versions supply \u201croof\u201d here (e.g., NAB, NASB, NIV, NRSV); cf. NLT \u201con the flat roof.\u201d"}, {"pk": 2846591, "translation": "NET", "book": 27, "chapter": 4, "verse": 30, "text": "The king uttered these words: \u201cIs this not the great Babylon that I have built for a royal residence by my own mighty strength and for my majestic honor?\u201d", "comment": "tn Aram \u201cby the might of my strength.\u201d
tn Aram \u201chouse.\u201d"}, {"pk": 2846592, "translation": "NET", "book": 27, "chapter": 4, "verse": 31, "text": "While these words were still on the king\u2019s lips, a voice came down from heaven: \u201cIt is hereby announced to you, King Nebuchadnezzar, that your kingdom has been removed from you!", "comment": "tn Aram \u201cto you they say.\u201d
tn Aram \u201cin the mouth of the king.\u201d"}, {"pk": 2846593, "translation": "NET", "book": 27, "chapter": 4, "verse": 32, "text": "You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.\u201d", "comment": "tn Aram \u201cuntil.\u201d"}, {"pk": 2846594, "translation": "NET", "book": 27, "chapter": 4, "verse": 33, "text": "Now in that very moment this pronouncement about Nebuchadnezzar came true. He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle\u2019s feathers, and his nails like a bird\u2019s claws.", "comment": "tn Aram \u201chour.\u201d
tn Or \u201con.\u201d
tn Aram \u201cwas fulfilled.\u201d
tn The words \u201cfeathers\u201d and \u201cclaws\u201d are not present in the Aramaic text, but have been added in the translation for clarity."}, {"pk": 2846595, "translation": "NET", "book": 27, "chapter": 4, "verse": 34, "text": "But at the end of the appointed time I, Nebuchadnezzar, looked up toward heaven, and my sanity returned to me. I extolled the Most High, and I praised and glorified the one who lives forever. For his authority is an everlasting authority, and his kingdom extends from one generation to the next.", "comment": "tn Aram \u201cdays.\u201d
tn Aram \u201clifted up my eyes.\u201d"}, {"pk": 2846596, "translation": "NET", "book": 27, "chapter": 4, "verse": 35, "text": "All the inhabitants of the earth are regarded as nothing. He does as he wishes with the army of heaven and with those who inhabit the earth. No one slaps his hand and says to him, \u2018What have you done?\u2019", "comment": "tc The present translation reads \u05db\u05bc\u05b0\u05dc\u05b8\u05d0 (k\u00ffla\u2019), with many medieval Hebrew MSS, rather than \u05db\u05bc\u05b0\u05dc\u05b8\u05d4 (k\u00fflah) of BHS.
tn Aram \u201cstrikes against.\u201d"}, {"pk": 2846597, "translation": "NET", "book": 27, "chapter": 4, "verse": 36, "text": "At that time my sanity returned to me. I was restored to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated over my kingdom. I became even greater than before.", "comment": "tc The translation reads \u05d4\u05b7\u05d3\u05b0\u05e8\u05b5\u05ea (hadret, \u201cI returned\u201d) rather than the MT \u05d4\u05b7\u05d3\u05b0\u05e8\u05b4\u05d9 (hadri, \u201cmy honor\u201d); cf. Theodotion.
tc The translation reads \u05d4\u05b8\u05ea\u05b0\u05e7\u05b0\u05e0\u05b5\u05ea (hotq\u00ffnet, \u201cI was established\u201d) rather than the MT \u05d4\u05b8\u05ea\u05b0\u05e7\u05b0\u05e0\u05b7\u05ea (hotq\u00ffnat, \u201cit was established\u201d). As it stands, the MT makes no sense here."}, {"pk": 2846598, "translation": "NET", "book": 27, "chapter": 4, "verse": 37, "text": "Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live in pride.", "comment": "tn Aram \u201cwalk.\u201d"}, {"pk": 2846599, "translation": "NET", "book": 27, "chapter": 5, "verse": 1, "text": "King Belshazzar prepared a great banquet for a thousand of his nobles, and he was drinking wine in front of them all.", "comment": "sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 B.C.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.
sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3\u20138. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.
sn The king probably sat at an elevated head table.
tn Aram \u201cthe thousand.\u201d"}, {"pk": 2846600, "translation": "NET", "book": 27, "chapter": 5, "verse": 2, "text": "While under the influence of the wine, Belshazzar issued an order to bring in the gold and silver vessels \u2014 the ones that Nebuchadnezzar his father had confiscated from the temple in Jerusalem \u2014 so that the king and his nobles, together with his wives and his concubines, could drink from them.", "comment": "tn Or perhaps, \u201cwhen he had tasted\u201d (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV \u201che got drunk and ordered\u201d).
tn Or \u201cancestor\u201d; or \u201cpredecessor\u201d (also in vv. 11, 13, 18). The Aramaic word translated \u201cfather\u201d can on occasion denote these other relationships.
tn Or \u201ctaken.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives."}, {"pk": 2846601, "translation": "NET", "book": 27, "chapter": 5, "verse": 3, "text": "So they brought the gold and silver vessels that had been confiscated from the temple, the house of God in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them.", "comment": "tc The present translation reads \u05d5\u05b0\u05db\u05b7\u05e1\u05b0\u05e4\u05bc\u05b8\u05d0 (v\u00ffkhaspa\u2019, \u201cand the silver\u201d) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
tn Aram \u201cthe temple of the house of God.\u201d The phrase seems rather awkward. The Vulgate lacks \u201cof the house of God,\u201d while Theodotion and the Syriac lack \u201cthe house.\u201d"}, {"pk": 2846602, "translation": "NET", "book": 27, "chapter": 5, "verse": 4, "text": "As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone."}, {"pk": 2846603, "translation": "NET", "book": 27, "chapter": 5, "verse": 5, "text": "At that very moment the fingers of a human hand appeared and wrote on the plaster of the royal palace wall, opposite the lampstand. The king was watching the back of the hand that was writing.", "comment": "sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
tn Aram \u201ccame forth.\u201d
tn While Aramaic \u05e4\u05bc\u05b7\u05e1 (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended."}, {"pk": 2846604, "translation": "NET", "book": 27, "chapter": 5, "verse": 6, "text": "Then all the color drained from the king\u2019s face and he became alarmed. The joints of his hips gave way, and his knees began knocking together.", "comment": "tn Aram \u201chis thoughts were alarming him.\u201d
tn Aram \u201c[the king\u2019s] brightness changed for him.\u201d
tn Aram \u201chis loins went slack.\u201d"}, {"pk": 2846605, "translation": "NET", "book": 27, "chapter": 5, "verse": 7, "text": "The king called out loudly to summon the astrologers, wise men, and diviners. The king proclaimed to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple and have a golden collar placed on his neck and be third ruler in the kingdom.", "comment": "tn Aram \u201ccause to enter.\u201d
sn Purple was a color associated with royalty in the ancient world.
tn The term translated \u201cgolden collar\u201d here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).
tn Aram \u201canswered and said.\u201d
tn Aram \u201cin strength.\u201d"}, {"pk": 2846606, "translation": "NET", "book": 27, "chapter": 5, "verse": 8, "text": "So all the king\u2019s wise men came in, but they were unable to read the writing or to make known its interpretation to the king.", "comment": "tc Read \u05d5\u05bc\u05e4\u05b4\u05e9\u05c1\u05b0\u05e8\u05b5\u05d4\u05bc (ufishreh) with the Qere rather than \u05d5\u05bc\u05e4\u05b4\u05e9\u05c1\u05b0\u05e8\u05b8\u05d0 (ufishra\u2019) of the Kethib."}, {"pk": 2846607, "translation": "NET", "book": 27, "chapter": 5, "verse": 9, "text": "Then King Belshazzar was very terrified, and he was visibly shaken. His nobles were completely dumbfounded.", "comment": "tn Aram \u201chis visage altered upon him.\u201d So also in v. 10."}, {"pk": 2846608, "translation": "NET", "book": 27, "chapter": 5, "verse": 10, "text": "Due to the noise caused by the king and his nobles, the queen mother then entered the banquet room. She said, \u201cO king, live forever! Don\u2019t be alarmed! Don\u2019t be shaken!", "comment": "tn Aram \u201cThe queen.\u201d The translation has used the pronoun \u201cshe\u201d instead because repetition of the noun here would be redundant in terms of English style.
tn Aram \u201cthe queen\u201d (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, \u201cqueen\u201d here means \u201cqueen mother\u201d (cf. NCV \u201cthe king\u2019s mother\u201d).
tn Aram \u201cwords of the king.\u201d"}, {"pk": 2846609, "translation": "NET", "book": 27, "chapter": 5, "verse": 11, "text": "There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have insight, discernment, and wisdom like that of the gods. King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners.", "comment": "tc Theodotion lacks the phrase \u201cand wisdom like the wisdom of the gods.\u201d
tc The MT includes a redundant reference to \u201cyour father the king\u201d at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.
tn Aram \u201c[there were] discovered to be in him.\u201d
tn Aram \u201cwisdom like the wisdom.\u201d This would be redundant in terms of English style."}, {"pk": 2846610, "translation": "NET", "book": 27, "chapter": 5, "verse": 12, "text": "Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret dreams, solve riddles, and decipher knotty problems. Now summon Daniel, and he will disclose the interpretation.\u201d", "comment": "tc The translation reads \u05de\u05b4\u05e4\u05b0\u05e9\u05c1\u05b7\u05e8 (mifshar) rather than the MT \u05de\u05b0\u05e4\u05b7\u05e9\u05c1\u05bc\u05b7\u05e8 (m\u00fffashar) and later in the verse reads \u05d5\u05bc\u05de\u05b4\u05e9\u05c1\u05b0\u05e8\u05b5\u05d0 (mishre\u2019) rather than the MT \u05d5\u05bc\u05de\u05b0\u05e9\u05c1\u05b8\u05e8\u05b5\u05d0 (m\u00ffshare\u2019). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.
tn Aram \u201clet [Daniel] be summoned.\u201d
tn Aram \u201cto loose knots.\u201d"}, {"pk": 2846611, "translation": "NET", "book": 27, "chapter": 5, "verse": 13, "text": "So Daniel was brought in before the king. The king said to Daniel, \u201cAre you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah?"}, {"pk": 2846612, "translation": "NET", "book": 27, "chapter": 5, "verse": 14, "text": "I have heard about you, how there is a spirit of the gods in you, and how you have insight, discernment, and extraordinary wisdom.", "comment": "tn Aram \u201cthere has been found in you.\u201d"}, {"pk": 2846613, "translation": "NET", "book": 27, "chapter": 5, "verse": 15, "text": "Now the wise men and astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message.", "comment": "tn The Aramaic text does not have \u201cand.\u201d The term \u201castrologers\u201d is either an appositive for \u201cwise men\u201d (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above)."}, {"pk": 2846614, "translation": "NET", "book": 27, "chapter": 5, "verse": 16, "text": "However, I have heard that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third ruler in the kingdom.\u201d", "comment": "tn Or perhaps \u201cone of three rulers,\u201d in the sense of becoming part of a triumvir. So also v. 29.
tn The Aramaic text has also the words \u201cabout you.\u201d"}, {"pk": 2846615, "translation": "NET", "book": 27, "chapter": 5, "verse": 17, "text": "But Daniel replied to the king, \u201cKeep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its interpretation.", "comment": "tn Or \u201cthe.\u201d"}, {"pk": 2846616, "translation": "NET", "book": 27, "chapter": 5, "verse": 18, "text": "As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty.", "comment": "tn Or \u201croyal greatness and majestic honor,\u201d if the four terms are understood as a double hendiadys."}, {"pk": 2846617, "translation": "NET", "book": 27, "chapter": 5, "verse": 19, "text": "Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear before him. He killed whom he wished, he spared whom he wished, he exalted whom he wished, and he brought low whom he wished.", "comment": "tn Aram \u201clet live.\u201d This Aramaic form is the aphel participle of \u05d7\u05b7\u05d9\u05b8\u05d4(khayah, \u201cto live\u201d). Theodotion and the Vulgate mistakenly take the form to be from \u05de\u05b0\u05d7\u05b8\u05d0 (m\u00ffkha\u2019, \u201cto smite\u201d).
tn Aram \u201cwere trembling and fearing.\u201d This can be treated as a hendiadys, \u201cwere trembling with fear.\u201d"}, {"pk": 2846618, "translation": "NET", "book": 27, "chapter": 5, "verse": 20, "text": "And when his mind became arrogant and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him.", "comment": "sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.
tn Aram \u201cheart.\u201d"}, {"pk": 2846619, "translation": "NET", "book": 27, "chapter": 5, "verse": 21, "text": "He was driven from human society, his mind was changed to that of an animal, he lived with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.", "comment": "tn Aram \u201chis dwelling.\u201d
tn Aram \u201cheart.\u201d"}, {"pk": 2846620, "translation": "NET", "book": 27, "chapter": 5, "verse": 22, "text": "\u201cBut you, his son Belshazzar, have not humbled yourself, although you knew all this.", "comment": "tn Aram \u201cyour heart.\u201d
tn Or \u201cdescendant\u201d; or \u201csuccessor.\u201d"}, {"pk": 2846621, "translation": "NET", "book": 27, "chapter": 5, "verse": 23, "text": "Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone \u2014 gods that cannot see or hear or comprehend! But you have not glorified the God who has in his control your very breath and all your ways!", "comment": "tn Aram \u201cin whose hand [are].\u201d
tn Aram \u201cwhich.\u201d"}, {"pk": 2846622, "translation": "NET", "book": 27, "chapter": 5, "verse": 24, "text": "Therefore the palm of a hand was sent from him, and this writing was inscribed."}, {"pk": 2846623, "translation": "NET", "book": 27, "chapter": 5, "verse": 25, "text": "\u201cThis is the writing that was inscribed: MENE, MENE, TEQEL, and PHARSIN.", "comment": "tc The Greek version of Theodotion lacks the repetition of \u05de\u05b0\u05e0\u05b5\u05d0 (m\u00ffne\u2019, cf. NAB).
tc The Aramaic word is plural. Theodotion has the singular (cf. NAB \u201cPERES\u201d)."}, {"pk": 2846624, "translation": "NET", "book": 27, "chapter": 5, "verse": 26, "text": "This is the interpretation of the words: As for mene \u2014 God has numbered your kingdom\u2019s days and brought it to an end.", "comment": "tn The Aramaic term \u05de\u05b0\u05e0\u05b5\u05d0 (m\u00ffne\u2019) is a noun referring to a measure of weight. The linkage here to the verb \u201cto number\u201d (Aram. \u05de\u05b0\u05e0\u05b8\u05d4, m\u00ffnah) is a case of paronomasia rather than strict etymology. So also with \u05ea\u05bc\u05b0\u05e7\u05b5\u05dc (t\u00ffqel) and \u05e4\u05b7\u05e8\u05b0\u05e1\u05b4\u05d9\u05df (farsin). In the latter case there is an obvious wordplay with the name \u201cPersian.\u201d
tn Or \u201cword\u201d or \u201cevent.\u201d See HALOT 1915 s.v. \u05de\u05b4\u05dc\u05bc\u05b8\u05d4."}, {"pk": 2846625, "translation": "NET", "book": 27, "chapter": 5, "verse": 27, "text": "As for teqel \u2014 you are weighed on the balances and found to be lacking."}, {"pk": 2846626, "translation": "NET", "book": 27, "chapter": 5, "verse": 28, "text": "As for peres \u2014 your kingdom is divided and given over to the Medes and Persians.\u201d", "comment": "sn Peres (\u05e4\u05bc\u05b0\u05e8\u05b5\u05e1) is the singular form of \u05e4\u05b7\u05e8\u05b0\u05e1\u05b4\u05d9\u05df (pharsin) in v. 25."}, {"pk": 2846627, "translation": "NET", "book": 27, "chapter": 5, "verse": 29, "text": "Then, on Belshazzar\u2019s orders, Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom.", "comment": "tn Aram \u201cBelshazzar spoke.\u201d"}, {"pk": 2846628, "translation": "NET", "book": 27, "chapter": 5, "verse": 30, "text": "And in that very night Belshazzar, the Babylonian king, was killed.", "comment": "tn Aram \u201cking of the Chaldeans.\u201d
sn The year was 539 B.C. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle."}, {"pk": 2846629, "translation": "NET", "book": 27, "chapter": 5, "verse": 31, "text": "(6:1) So Darius the Mede took control of the kingdom when he was about sixty-two years old.", "comment": "sn Beginning with 5:31, the verse numbers through 6:28 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 5:31 ET = 6:1 AT, 6:1 ET = 6:2 AT, 6:2 ET = 6:3 AT, 6:3 ET = 6:4 AT, etc., through 6:28 ET = 6:29 AT. Beginning with 7:1 the verse numbers in the English Bible and the Aramaic text are again the same."}, {"pk": 2846630, "translation": "NET", "book": 27, "chapter": 6, "verse": 1, "text": "It seemed like a good idea to Darius to appoint over the kingdom 120 satraps who would be in charge of the entire kingdom.", "comment": "tn Aram \u201cIt was pleasing before Darius.\u201d
tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT \u201cprince[s]\u201d; NCV, TEV \u201cgovernors\u201d). These satraps were answerable to a supervisor, who in turn answered to Darius."}, {"pk": 2846631, "translation": "NET", "book": 27, "chapter": 6, "verse": 2, "text": "Over them would be three supervisors, one of whom was Daniel. These satraps were accountable to them, so that the king\u2019s interests might not incur damage.", "comment": "tn Aram \u201cgiving an account.\u201d"}, {"pk": 2846632, "translation": "NET", "book": 27, "chapter": 6, "verse": 3, "text": "Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom."}, {"pk": 2846633, "translation": "NET", "book": 27, "chapter": 6, "verse": 4, "text": "Consequently the supervisors and satraps were trying to find some pretext against Daniel in connection with administrative matters. But they were unable to find any such damaging evidence, because he was trustworthy and guilty of no negligence or corruption.", "comment": "tn Aram \u201clooking to find.\u201d
tn Aram \u201cpretext and corruption.\u201d
tn Aram \u201cfrom the side of the kingdom.\u201d
tn Aram \u201cno negligence or corruption was found in him.\u201d The Greek version of Theodotion lacks the phrase \u201cand no negligence or corruption was found in him.\u201d"}, {"pk": 2846634, "translation": "NET", "book": 27, "chapter": 6, "verse": 5, "text": "So these men concluded, \u201cWe won\u2019t find any pretext against this man Daniel unless it is in connection with the law of his God.\u201d", "comment": "tn Aram \u201cunless we find [it] against him.\u201d
tn Aram \u201cwere saying.\u201d"}, {"pk": 2846635, "translation": "NET", "book": 27, "chapter": 6, "verse": 6, "text": "So these supervisors and satraps came by collusion to the king and said to him, \u201cO King Darius, live forever!", "comment": "tn The Aramaic verb \u05e8\u05b0\u05d2\u05b7\u05e9\u05c1 (r\u00ffgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means \u201cto come thronging\u201d (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV \u201cwent as a group\u201d; NRSV \u201cconspired and came to the king.\u201d
tn Aram \u201cthus they were saying.\u201d"}, {"pk": 2846636, "translation": "NET", "book": 27, "chapter": 6, "verse": 7, "text": "To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays to any god or human other than you, O king, should be thrown into a den of lions.", "comment": "tn Aram \u201cprays a prayer.\u201d"}, {"pk": 2846637, "translation": "NET", "book": 27, "chapter": 6, "verse": 8, "text": "Now let the king issue a written interdict so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed.", "comment": "tn Aram \u201cestablish a written interdict and inscribe a written decree.\u201d
tn Or \u201cremoved.\u201d"}, {"pk": 2846638, "translation": "NET", "book": 27, "chapter": 6, "verse": 9, "text": "So King Darius issued the written interdict."}, {"pk": 2846639, "translation": "NET", "book": 27, "chapter": 6, "verse": 10, "text": "When Daniel realized that a written decree had been issued, he entered his home, where the windows in his upper room opened toward Jerusalem. Three times daily he was kneeling and offering prayers and thanks to his God just as he had been accustomed to do previously.", "comment": "tc Read with several medieval Hebrew MSS and printed editions \u05d4\u05b2\u05d5\u05b8\u05d4 (havah) rather than the MT \u05d4\u05d5\u05bc\u05d0 (hu\u2019).
tn Aram \u201ckneeling on his knees\u201d (so NASB).sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.
tn Aram \u201cknew.\u201d
sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however."}, {"pk": 2846640, "translation": "NET", "book": 27, "chapter": 6, "verse": 11, "text": "Then those officials who had gone to the king came by collusion and found Daniel praying and asking for help before his God.", "comment": "tn Aram \u201cthose men\u201d; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity."}, {"pk": 2846641, "translation": "NET", "book": 27, "chapter": 6, "verse": 12, "text": "So they approached the king and said to him, \u201cDid you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?\u201d The king replied, \u201cThat is correct, according to the law of the Medes and Persians, which cannot be changed.\u201d", "comment": "tc The MT also has \u201cabout the edict of the king,\u201d but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.tn Aram \u201cbefore the king.\u201d
tn Aram \u201cthe word is true.\u201d"}, {"pk": 2846642, "translation": "NET", "book": 27, "chapter": 6, "verse": 13, "text": "Then they said to the king, \u201cDaniel, who is one of the captives from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.\u201d", "comment": "tn Aram \u201cfrom the sons of the captivity [of].\u201d
tn Aram \u201cprays his prayer.\u201d"}, {"pk": 2846643, "translation": "NET", "book": 27, "chapter": 6, "verse": 14, "text": "When the king heard this, he was very upset and began thinking about how he might rescue Daniel. Until late afternoon he was struggling to find a way to rescue him.", "comment": "tn Aram \u201cthe word.\u201d
tn Aram \u201cthe entrances of the sun.\u201d
tn Aram \u201cplaced his mind on.\u201d"}, {"pk": 2846644, "translation": "NET", "book": 27, "chapter": 6, "verse": 15, "text": "Then those men came by collusion to the king and said to him, \u201cRecall, O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.\u201d", "comment": "tc Theodotion lacks the words \u201ccame by collusion to the king and.\u201d
tn Aram \u201cknow\u201d; NAB \u201cKeep in mind\u201d; NASB \u201cRecognize\u201d; NIV, NCV \u201cRemember.\u201d
tn Aram \u201cthe king.\u201d"}, {"pk": 2846645, "translation": "NET", "book": 27, "chapter": 6, "verse": 16, "text": "So the king gave the order, and Daniel was brought and thrown into a den of lions. The king consoled Daniel by saying, \u201cYour God whom you continually serve will rescue you!\u201d", "comment": "tn Aram \u201canswered and said [to Daniel].\u201d
tn Aram \u201csaid.\u201d So also in vv. 24, 25.
sn The den was perhaps a pit below ground level which could be safely observed from above."}, {"pk": 2846646, "translation": "NET", "book": 27, "chapter": 6, "verse": 17, "text": "Then a stone was brought and placed over the opening to the den. The king sealed it with his signet ring and with those of his nobles so that nothing could be changed with regard to Daniel.", "comment": "tn Aram \u201cmouth.\u201d
tn Aram \u201cthe signet rings.\u201d
sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort."}, {"pk": 2846647, "translation": "NET", "book": 27, "chapter": 6, "verse": 18, "text": "Then the king departed to his palace. But he spent the night without eating, and no diversions were brought to him. He was unable to sleep.", "comment": "tn The meaning of Aramaic \u05d3\u05bc\u05b7\u05d7\u05b2\u05d5\u05b8\u05d4 (dakhavah) is a crux interpretum. Suggestions include \u201cmusic,\u201d \u201cdancing girls,\u201d \u201cconcubines,\u201d \u201ctable,\u201d \u201cfood\u201d \u2013 all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with \u201centertainment\u201d (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.
tn Aram \u201chis sleep fled from him.\u201d"}, {"pk": 2846648, "translation": "NET", "book": 27, "chapter": 6, "verse": 19, "text": "In the morning, at the earliest sign of daylight, the king got up and rushed to the lions\u2019 den."}, {"pk": 2846649, "translation": "NET", "book": 27, "chapter": 6, "verse": 20, "text": "As he approached the den, he called out to Daniel in a worried voice, \u201cDaniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?\u201d", "comment": "tn Aram \u201cThe king answered and said to Daniel.\u201d This phrase has not been included in the translation for stylistic reasons; it is redundant in English."}, {"pk": 2846650, "translation": "NET", "book": 27, "chapter": 6, "verse": 21, "text": "Then Daniel spoke to the king, \u201cO king, live forever!", "comment": "tn Aram \u201cwith.\u201d"}, {"pk": 2846651, "translation": "NET", "book": 27, "chapter": 6, "verse": 22, "text": "My God sent his angel and closed the lions\u2019 mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.\u201d"}, {"pk": 2846652, "translation": "NET", "book": 27, "chapter": 6, "verse": 23, "text": "Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God."}, {"pk": 2846653, "translation": "NET", "book": 27, "chapter": 6, "verse": 24, "text": "The king gave another order, and those men who had maliciously accused Daniel were brought and thrown into the lions\u2019 den \u2014 they, their children, and their wives. They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.", "comment": "tn Aram \u201chad eaten the pieces of.\u201d The Aramaic expression is ironic, in that the accusers who had figuratively \u201ceaten the pieces of Daniel\u201d are themselves literally devoured by the lions.
tn The Aramaic active impersonal verb is often used as a substitute for the passive.
tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions\u2019 den.
tn Aram \u201csaid.\u201d"}, {"pk": 2846654, "translation": "NET", "book": 27, "chapter": 6, "verse": 25, "text": "Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: \u201cPeace and prosperity!", "comment": "tn Aram \u201cMay your peace be increased!\u201d"}, {"pk": 2846655, "translation": "NET", "book": 27, "chapter": 6, "verse": 26, "text": "I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel. \u201cFor he is the living God; he endures forever. His kingdom will not be destroyed; his authority is forever.", "comment": "tn Aram \u201cuntil the end.\u201d"}, {"pk": 2846656, "translation": "NET", "book": 27, "chapter": 6, "verse": 27, "text": "He rescues and delivers and performs signs and wonders in the heavens and on the earth. He has rescued Daniel from the power of the lions!\u201d", "comment": "tn Aram \u201chand.\u201d"}, {"pk": 2846657, "translation": "NET", "book": 27, "chapter": 6, "verse": 28, "text": "So this Daniel prospered during the reign of Darius and the reign of Cyrus the Persian.", "comment": "tn Or perhaps \u201cin the reign of Darius, even in the reign of Cyrus.\u201d The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (\u05d5, \u201cand\u201d) in an epexegetical sense (\u201ceven\u201d). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate."}, {"pk": 2846658, "translation": "NET", "book": 27, "chapter": 7, "verse": 1, "text": "In the first year of King Belshazzar of Babylon, Daniel had a dream filled with visions while he was lying on his bed. Then he wrote down the dream in summary fashion.", "comment": "tn Aram \u201cand visions of his head.\u201d The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., \u201cthe visions of his head [were alarming him]\u201d), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original.
sn The first year of Belshazzar\u2019s reign would have been ca. 553 B.C. Daniel would have been approximately 67 years old at the time of this vision.
tn Aram \u201csaw.\u201d
tn Aram \u201chead of words.\u201d The phrase is absent in Theodotion. Cf. NIV \u201cthe substance of his dream.\u201d"}, {"pk": 2846659, "translation": "NET", "book": 27, "chapter": 7, "verse": 2, "text": "Daniel explained: \u201cI was watching in my vision during the night as the four winds of the sky were stirring up the great sea.", "comment": "sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
tn Aram \u201canswered and said.\u201d
tn Aram \u201cand behold.\u201d
tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context."}, {"pk": 2846660, "translation": "NET", "book": 27, "chapter": 7, "verse": 3, "text": "Then four large beasts came up from the sea; they were different from one another."}, {"pk": 2846661, "translation": "NET", "book": 27, "chapter": 7, "verse": 4, "text": "\u201cThe first one was like a lion with eagles\u2019 wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind was given to it.", "comment": "tn Aram \u201cheart of a man.\u201d
sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar\u2019s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7\u20138."}, {"pk": 2846662, "translation": "NET", "book": 27, "chapter": 7, "verse": 5, "text": "\u201cThen a second beast appeared, like a bear. It was raised up on one side, and there were three ribs in its mouth between its teeth. It was told, \u2018Get up and devour much flesh!\u2019", "comment": "tn Aram \u201cand thus they were saying to it.\u201d
tn Aram \u201cand behold.\u201d
sn The three ribs held securely in the mouth of the bear, perhaps representing Media-Persia, apparently symbolize military conquest, but the exact identity of the \u201cribs\u201d is not clear. Possibly it is a reference to the Persian conquest of Lydia, Egypt, and Babylonia.
tc The LXX lacks the phrase \u201cbetween its teeth.\u201d"}, {"pk": 2846663, "translation": "NET", "book": 27, "chapter": 7, "verse": 6, "text": "\u201cAfter these things, as I was watching, another beast like a leopard appeared, with four bird-like wings on its back. This beast had four heads, and ruling authority was given to it.", "comment": "sn If the third animal is Greece, the most likely identification of these four heads is the four-fold division of the empire of Alexander the Great following his death. See note on Dan 8:8.
tn Aram \u201cthis.\u201d So also in v. 7.
tn Aram \u201cand behold, another one.\u201d
tn Or \u201csides.\u201d"}, {"pk": 2846664, "translation": "NET", "book": 27, "chapter": 7, "verse": 7, "text": "\u201cAfter these things, as I was watching in the night visions a fourth beast appeared \u2014 one dreadful, terrible, and very strong. It had two large rows of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.", "comment": "sn The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.
tn The Aramaic word for \u201cteeth\u201d is dual rather than plural, suggesting two rows of teeth.
tn The Aramaic text has also \u201cand behold.\u201d So also in vv. 8, 13."}, {"pk": 2846665, "translation": "NET", "book": 27, "chapter": 7, "verse": 8, "text": "\u201cAs I was contemplating the horns, another horn \u2014 a small one \u2014 came up between them, and three of the former horns were torn out by the roots to make room for it. This horn had eyes resembling human eyes and a mouth speaking arrogant things.", "comment": "tn Aram \u201cgreat.\u201d So also in vv. 11, 20.
tn Aram \u201cwere uprooted from before it.\u201d"}, {"pk": 2846666, "translation": "NET", "book": 27, "chapter": 7, "verse": 9, "text": "\u201cWhile I was watching, thrones were set up, and the Ancient of Days took his seat. His attire was white like snow; the hair of his head was like lamb\u2019s wool. His throne was ablaze with fire and its wheels were all aflame.", "comment": "tn Or \u201cthe Ancient One\u201d (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV \u201cOne who had been living for ever\u201d; CEV \u201cthe Eternal God.\u201d
tn Traditionally the Aramaic word \u05e0\u05b0\u05e7\u05b5\u05d0 (n\u00ffqe\u2019) has been rendered \u201cpure,\u201d but here it more likely means \u201cof a lamb.\u201d Cf. the Syriac neqya\u2019 (\u201ca sheep, ewe\u201d). On this word see further, M. Sokoloff, \u201c\u2019amar neqe\u2019, \u2018Lamb\u2019s Wool\u2019 (Dan 7:9),\u201d JBL 95 (1976): 277-79.
tn Aram \u201ca flaming fire.\u201d"}, {"pk": 2846667, "translation": "NET", "book": 27, "chapter": 7, "verse": 10, "text": "A river of fire was streaming forth and proceeding from his presence. Many thousands were ministering to him; Many tens of thousands stood ready to serve him. The court convened and the books were opened.", "comment": "tn Aram \u201cwere standing before him.\u201d
tn Aram \u201cjudgment sat.\u201d"}, {"pk": 2846668, "translation": "NET", "book": 27, "chapter": 7, "verse": 11, "text": "\u201cThen I kept on watching because of the arrogant words of the horn that was speaking. I was watching until the beast was killed and its body destroyed and thrown into the flaming fire.", "comment": "tn Aram \u201cand given over to\u201d (so NRSV).
tc The LXX and Theodotion lack the words \u201cI was watching\u201d here. It is possible that these words in the MT are a dittography from the first part of the verse."}, {"pk": 2846669, "translation": "NET", "book": 27, "chapter": 7, "verse": 12, "text": "As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living for a time and a season.", "comment": "tn Aram \u201ca prolonging of life was granted to them.\u201d"}, {"pk": 2846670, "translation": "NET", "book": 27, "chapter": 7, "verse": 13, "text": "I was watching in the night visions, \u201cAnd with the clouds of the sky one like a son of man was approaching. He went up to the Ancient of Days and was escorted before him.", "comment": "tn Aram \u201cthey brought him near.\u201d
sn This text is probably the main OT background for Jesus\u2019 use of the term \u201cson of man.\u201d In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the \u201cson of man\u201d is to be equated with the \u201choly ones\u201d (vv. 18, 21, 22, 25) or the \u201cpeople of the holy ones\u201d (v. 27) and understood as a reference to the Jewish people. Others understand Daniel\u2019s reference to be to the angel Michael.
tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context.
tc The LXX has \u1f10\u03c0\u03af (epi, \u201cupon\u201d) here (cf. Matt 24:30; 26:64). Theodotion has \u03bc\u03b5\u03c4\u03ac (meta, \u201cwith\u201d) here (cf. Mark 14:62; Rev 1:7)."}, {"pk": 2846671, "translation": "NET", "book": 27, "chapter": 7, "verse": 14, "text": "To him was given ruling authority, honor, and sovereignty. All peoples, nations, and language groups were serving him. His authority is eternal and will not pass away. His kingdom will not be destroyed.", "comment": "tn Some take \u201cserving\u201d here in the sense of \u201cworshiping.\u201d
tn Aram \u201cis one which will not be destroyed.\u201d
tn Aram \u201cis an eternal authority which will not pass away.\u201d"}, {"pk": 2846672, "translation": "NET", "book": 27, "chapter": 7, "verse": 15, "text": "\u201cAs for me, Daniel, my spirit was distressed, and the visions of my mind were alarming me.", "comment": "tn Aram \u201chead.\u201d
tn The Aramaic text includes the phrase \u201cin its sheath,\u201d apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB \u201cwithin its sheath of flesh\u201d). For this phrase the LXX and Vulgate have \u201cin these things.\u201d"}, {"pk": 2846673, "translation": "NET", "book": 27, "chapter": 7, "verse": 16, "text": "I approached one of those standing nearby and asked him about the meaning of all this. So he spoke with me and revealed to me the interpretation of the vision:", "comment": "tn Aram \u201cmatter,\u201d but the matter at hand is of course the vision.
tn Aram \u201cand made known.\u201d
tn Aram \u201cwhat is certain.\u201d"}, {"pk": 2846674, "translation": "NET", "book": 27, "chapter": 7, "verse": 17, "text": "\u2018These large beasts, which are four in number, represent four kings who will arise from the earth."}, {"pk": 2846675, "translation": "NET", "book": 27, "chapter": 7, "verse": 18, "text": "The holy ones of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.\u2019", "comment": "sn The expression holy ones is either a reference to angels or to human beings devoted to God."}, {"pk": 2846676, "translation": "NET", "book": 27, "chapter": 7, "verse": 19, "text": "\u201cThen I wanted to know the meaning of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet.", "comment": "tn Aram \u201cto make certain.\u201d"}, {"pk": 2846677, "translation": "NET", "book": 27, "chapter": 7, "verse": 20, "text": "I also wanted to know the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes and a mouth speaking arrogant things, whose appearance was more formidable than the others.", "comment": "tn Aram \u201cgreater than its companions.\u201d
tn The words \u201cI also wanted to know\u201d are added in the translation for stylistic reasons.
tc The conjunction in the MT before \u201ceyes\u201d is odd. The ancient versions do not seem to presuppose it."}, {"pk": 2846678, "translation": "NET", "book": 27, "chapter": 7, "verse": 21, "text": "While I was watching, that horn began to wage war against the holy ones and was defeating them,", "comment": "tn Aram \u201cprevailing against\u201d (KJV and ASV both similar); NASB \u201coverpowering them\u201d; TEV \u201cconquered them.\u201d"}, {"pk": 2846679, "translation": "NET", "book": 27, "chapter": 7, "verse": 22, "text": "until the Ancient of Days arrived and judgment was rendered in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.", "comment": "tc In the LXX, Syriac, and Vulgate the verb is active, understanding \u201cjudgment\u201d to be the object rather than the subject of the verb (i.e., \u201cthe Ancient of Days rendered judgment\u201d). This presupposes a different vocalization of the verb ( \u05d9\u05b0\u05d4\u05b7\u05d1 [y\u00ffhav] rather than the MT \u05d9\u05b0\u05d4\u05b4\u05d1 [y\u00ffhiv])."}, {"pk": 2846680, "translation": "NET", "book": 27, "chapter": 7, "verse": 23, "text": "\u201cThis is what he told me: \u2018The fourth beast means that there will be a fourth kingdom on earth that will differ from all the other kingdoms. It will devour all the earth and will trample and crush it.", "comment": "tn Aram \u201cthus he said.\u201d"}, {"pk": 2846681, "translation": "NET", "book": 27, "chapter": 7, "verse": 24, "text": "The ten horns mean that ten kings will arise from that kingdom. Another king will arise after them, but he will be different from the earlier ones. He will humiliate three kings.", "comment": "tn Or \u201csubjugate\u201d; KJV, NASB, NIV \u201csubdue\u201d; ASV, NRSV \u201cput down.\u201d"}, {"pk": 2846682, "translation": "NET", "book": 27, "chapter": 7, "verse": 25, "text": "He will speak words against the Most High. He will harass the holy ones of the Most High continually. His intention will be to change times established by law. They will be delivered into his hand For a time, times, and half a time.", "comment": "tn Aram \u201ctimes and law.\u201d The present translation is based on the understanding that the expression is a hendiadys.
tn Aram \u201che will think.\u201d
tn Aram \u201cwear out\u201d (so KJV, ASV, NRSV); NASB, NLT \u201cwear down.\u201d The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated \u201charass\u2026continually.\u201d
sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half \u201ctimes.\u201d"}, {"pk": 2846683, "translation": "NET", "book": 27, "chapter": 7, "verse": 26, "text": "But the court will convene, and his ruling authority will be removed \u2014 destroyed and abolished forever!", "comment": "tn Aram \u201cjudgment will sit\u201d (KJV similar)."}, {"pk": 2846684, "translation": "NET", "book": 27, "chapter": 7, "verse": 27, "text": "Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him.\u2019", "comment": "tn If the \u201choly ones\u201d are angels, then this probably refers to the angels as protectors of God\u2019s people. If the \u201choly ones\u201d are God\u2019s people, then this is an appositional construction, \u201cthe people who are the holy ones.\u201d See 8:24 for the corresponding Hebrew phrase and the note there."}, {"pk": 2846685, "translation": "NET", "book": 27, "chapter": 7, "verse": 28, "text": "\u201cThis is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. But I kept the matter to myself.\u201d", "comment": "tn Aram \u201cin my heart.\u201d
tn Aram \u201cmy brightness was changing on me.\u201d"}, {"pk": 2846686, "translation": "NET", "book": 27, "chapter": 8, "verse": 1, "text": "In the third year of King Belshazzar\u2019s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously.", "comment": "sn Dan 8:1 marks the switch from Aramaic (= 2:4b\u20137:28) back to Hebrew as the language in which the book is written in its present form. The remainder of the book from this point on (8:1\u201312:13) is in Hebrew. The bilingual nature of the book has been variously explained, but it most likely has to do with the book\u2019s transmission history.
tn Heb \u201cin the beginning.\u201d This refers to the vision described in chapter seven.
sn The third year of King Belshazzar\u2019s reign would have been ca. 551 B.C. Daniel would have been approximately 69 years old at the time of this vision."}, {"pk": 2846687, "translation": "NET", "book": 27, "chapter": 8, "verse": 2, "text": "In this vision I saw myself in Susa the citadel, which is located in the province of Elam. In the vision I saw myself at the Ulai Canal.", "comment": "sn Susa (Heb. \u05e9\u05c1\u05d5\u05bc\u05e9\u05c1\u05b7\u05df, shushan), located some 230 miles (380 km) east of Babylon, was a winter residence for Persian kings during the Achaemenid period. The language of v. 2 seems to suggest that Daniel may not have been physically present at Susa, but only saw himself there in the vision. However, the Hebrew is difficult, and some have concluded that the first four words of v. 2 in the MT are a later addition (cf. Theodotion).
tn The term \u05d0\u05d5\u05bc\u05d1\u05b7\u05dc (\u2019uval = \u201cstream, river\u201d) is a relatively rare word in biblical Hebrew, found only here and in vv. 3 and 6. The Ulai was apparently a sizable artificial canal in Susa (cf. NASB, NIV, NCV), and not a river in the ordinary sense of that word.
tn The Hebrew word \u05d1\u05bc\u05b4\u05d9\u05e8\u05b8\u05d4 (birah, \u201ccastle, palace\u201d) usually refers to a fortified structure within a city, but here it is in apposition to the city name Susa and therefore has a broader reference to the entire city (against this view, however, see BDB 108 s.v. 2). Cf. NAB \u201cthe fortress of Susa\u201d; TEV \u201cthe walled city of Susa.\u201d
tn Heb \u201cthe.\u201d"}, {"pk": 2846688, "translation": "NET", "book": 27, "chapter": 8, "verse": 3, "text": "I looked up and saw a ram with two horns standing at the canal. Its two horns were both long, but one was longer than the other. The longer one was coming up after the shorter one.", "comment": "tn Heb \u201chigh\u201d (also \u201chigher\u201d later in this verse).
tn Heb \u201clifted my eyes.\u201d
tn Heb \u201cand behold.\u201d
tn Heb \u201cone.\u201d The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 \u00a7125.b."}, {"pk": 2846689, "translation": "NET", "book": 27, "chapter": 8, "verse": 4, "text": "I saw that the ram was butting westward, northward, and southward. No animal was able to stand before it, and there was none who could deliver from its power. It did as it pleased and acted arrogantly.", "comment": "tn Heb \u201chand.\u201d So also in v. 7.
tn In the Hiphil the Hebrew verb \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc (gadal, \u201cto make great; to magnify\u201d) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one\u2019s own superiority through deliberate hubris.
tn Or \u201cbeast\u201d (NAB)."}, {"pk": 2846690, "translation": "NET", "book": 27, "chapter": 8, "verse": 5, "text": "While I was contemplating all this, a male goat was coming from the west over the surface of all the land without touching the ground. This goat had a conspicuous horn between its eyes.", "comment": "tn Or \u201cof the whole earth\u201d (NAB, ASV, NASB, NRSV).
tn Heb \u201ca horn of vision\u201d [or \u201cconspicuousness\u201d], i.e., \u201ca conspicuous horn,\u201d one easily seen.
tn The words \u201call this\u201d are added in the translation for stylistic reasons and for clarification.
tn Heb \u201cand behold, a he-goat of the goats.\u201d"}, {"pk": 2846691, "translation": "NET", "book": 27, "chapter": 8, "verse": 6, "text": "It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength.", "comment": "tn Heb \u201cthe wrath of its strength.\u201d"}, {"pk": 2846692, "translation": "NET", "book": 27, "chapter": 8, "verse": 7, "text": "I saw it approaching the ram. It went into a fit of rage against the ram and struck it and broke off its two horns. The ram had no ability to resist it. The goat hurled the ram to the ground and trampled it. No one could deliver the ram from its power.", "comment": "sn The goat of Daniel\u2019s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander\u2019s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334 B.C.), Isus (333 B.C.), and Gaugemela (331 B.C.).
tn Heb \u201che hurled him.\u201d The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
tn Heb \u201cstand before him.\u201d
tn Heb \u201cthe ram.\u201d
tn Heb \u201chim.\u201d"}, {"pk": 2846693, "translation": "NET", "book": 27, "chapter": 8, "verse": 8, "text": "The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns in its place, extending toward the four winds of the sky.", "comment": "tn The word \u201chorns\u201d is not in the Hebrew text, but is implied.
sn The four conspicuous horns refer to Alexander\u2019s successors. After his death, Alexander\u2019s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.
tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context."}, {"pk": 2846694, "translation": "NET", "book": 27, "chapter": 8, "verse": 9, "text": "From one of them came a small horn. But it grew to be very big, toward the south and the east and toward the beautiful land.", "comment": "sn The expression the beautiful land (Heb. \u05d4\u05b7\u05e6\u05bc\u05b6\u05d1\u05b4\u05d9 [hats\u00ffvi] = \u201cthe beauty\u201d) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cland\u201d).
sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164 B.C. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly."}, {"pk": 2846695, "translation": "NET", "book": 27, "chapter": 8, "verse": 10, "text": "It grew so big it reached the army of heaven, and it brought about the fall of some of the army and some of the stars to the ground, where it trampled them.", "comment": "tn Traditionally, \u201chost.\u201d The term refers to God\u2019s heavenly angelic assembly, which he sometimes leads into battle as an army.
sn In prescientific Israelite thinking the stars were associated with the angelic members of God\u2019s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god\u2019s divine assembly (see Isa 14:13)."}, {"pk": 2846696, "translation": "NET", "book": 27, "chapter": 8, "verse": 11, "text": "It also acted arrogantly against the Prince of the army, from whom the daily sacrifice was removed and whose sanctuary was thrown down.", "comment": "sn The prince of the army may refer to God (cf. \u201cwhose sanctuary\u201d later in the verse) or to the angel Michael (cf. 12:1).
sn Here the sanctuary is a reference to the temple of God in Jerusalem.
tn Or perhaps \u201cand by him,\u201d referring to Antiochus rather than to God."}, {"pk": 2846697, "translation": "NET", "book": 27, "chapter": 8, "verse": 12, "text": "The army was given over, along with the daily sacrifice, in the course of his sinful rebellion. It hurled truth to the ground and enjoyed success.", "comment": "tn Heb \u201cin (the course of) rebellion.\u201d The meaning of the phrase is difficult to determine. It could mean \u201cdue to rebellion,\u201d referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.
tc The present translation reads \u05d5\u05bc\u05e6\u05b0\u05d1\u05b8\u05d0\u05b8\u05d4\u05bc \u05e0\u05b4\u05ea\u05bc\u05b7\u05df (uts\u00ffva\u2019ah nittan) for the MT \u05d5\u05b0\u05e6\u05b8\u05d1\u05b8\u05d0 \u05ea\u05bc\u05b4\u05e0\u05bc\u05b8\u05ea\u05b5\u05df (v\u00fftsava\u2019 tinnaten). The context suggests a perfect rather than an imperfect verb.
sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.
tc Two medieval Hebrew MSS and the LXX have a passive verb here: \u201ctruth was hurled to the ground\u201d (cf. NIV, NCV, TEV).
tn Heb \u201cit acted and prospered.\u201d"}, {"pk": 2846698, "translation": "NET", "book": 27, "chapter": 8, "verse": 13, "text": "Then I heard a holy one speaking. Another holy one said to the one who was speaking, \u201cTo what period of time does the vision pertain \u2014 this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?\u201d", "comment": "sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20]."}, {"pk": 2846699, "translation": "NET", "book": 27, "chapter": 8, "verse": 14, "text": "He said to me, \u201cTo 2,300 evenings and mornings; then the sanctuary will be put right again.\u201d", "comment": "sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since \u201cevening and morning\u201d is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165 B.C. The Jewish celebration of Hanukkah each year commemorates this victory.
tn Heb \u201cwill be vindicated\u201d or \u201cwill be justified.\u201d This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as \u201ccleansed\u201d (KJV, ASV), \u201crestored\u201d (NASB, TEV, NLT), or \u201creconsecrated\u201d (NIV)."}, {"pk": 2846700, "translation": "NET", "book": 27, "chapter": 8, "verse": 15, "text": "While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me."}, {"pk": 2846701, "translation": "NET", "book": 27, "chapter": 8, "verse": 16, "text": "Then I heard a human voice coming from between the banks of the Ulai. It called out, \u201cGabriel, enable this person to understand the vision.\u201d", "comment": "sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew \u201cman of God,\u201d and Michael means \u201cwho is like God?\u201d"}, {"pk": 2846702, "translation": "NET", "book": 27, "chapter": 8, "verse": 17, "text": "So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. Then he said to me, \u201cUnderstand, son of man, that the vision pertains to the time of the end.\u201d", "comment": "tn Heb \u201con my face.\u201d
tn Or \u201chuman one.\u201d"}, {"pk": 2846703, "translation": "NET", "book": 27, "chapter": 8, "verse": 18, "text": "As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright.", "comment": "tn Heb \u201con my standing.\u201d"}, {"pk": 2846704, "translation": "NET", "book": 27, "chapter": 8, "verse": 19, "text": "Then he said, \u201cI am going to inform you about what will happen in the latter time of wrath, for the vision pertains to the appointed time of the end.", "comment": "tn The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8\u201312; cf. also v. 13), which has been specified in the translation for clarity. Some Greek witnesses add \u201cthe vision\u201d here."}, {"pk": 2846705, "translation": "NET", "book": 27, "chapter": 8, "verse": 20, "text": "The ram that you saw with the two horns stands for the kings of Media and Persia."}, {"pk": 2846706, "translation": "NET", "book": 27, "chapter": 8, "verse": 21, "text": "The male goat is the king of Greece, and the large horn between its eyes is the first king.", "comment": "tn Heb \u201cJavan.\u201d
tn Heb \u201cthe he-goat, the buck.\u201d The expression is odd, and the second word may be an explanatory gloss."}, {"pk": 2846707, "translation": "NET", "book": 27, "chapter": 8, "verse": 22, "text": "The horn that was broken and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength.", "comment": "tn Heb \u201cthe broken one.\u201d The word \u201chorn\u201d has been supplied in the translation to clarify the referent."}, {"pk": 2846708, "translation": "NET", "book": 27, "chapter": 8, "verse": 23, "text": "Toward the end of their rule, when rebellious acts are complete, a rash and deceitful king will arise.", "comment": "tn Heb \u201cstrong of face.\u201d
tn Heb \u201cstand\u201d or \u201cstand up.\u201d
tn Heb \u201cunderstanding riddles.\u201d Possible meanings include \u201cdouble-dealing\u201d (BDB 295 s.v. \u05d7\u05b4\u05d9\u05d3\u05b8\u05d4; cf. TEV, CEV) and \u201cwith a good knowledge of intrigue\u201d (HALOT 309 s.v. \u05d7\u05b4\u05d9\u05d3\u05b8\u05d4; cf. NAB, NASB, NIV, NRSV, NLT).
tc The present translation reads \u05d4\u05b7\u05e4\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd (happ\u00ffsha\u2019im, \u201crebellious acts\u201d) for the MT \u05d4\u05b7\u05e4\u05bc\u05b9\u05e9\u05c1\u05b0\u05e2\u05b4\u05d9\u05dd (happosh\u00ff\u2019im, \u201crebels\u201d). While the MT is understandable (cf. NIV, \u201cwhen rebels have become completely wicked\u201d), the filling up of transgressions is a familiar OT expression (cf. Gen 15:16) and fits this context well. Cf. the LXX, Theodotion, the Vulgate, and the Syriac."}, {"pk": 2846709, "translation": "NET", "book": 27, "chapter": 8, "verse": 24, "text": "His power will be great, but it will not be by his strength alone. He will cause terrible destruction. He will be successful in what he undertakes. He will destroy powerful people and the people of the holy ones.", "comment": "tn Heb \u201che will succeed and act.\u201d
tn See the corresponding Aramaic expression in 7:27. If the \u201choly ones\u201d are angels, then this probably refers to the angels as protectors of God\u2019s people. One could translate, \u201cpeople belonging to (i.e., protected by) the holy ones.\u201d If the \u201choly ones\u201d are God\u2019s people, then this is an appositional construction, \u201cthe people who are the holy ones.\u201d One could translate simply \u201choly people.\u201d For examples of a plural appositional genitive after \u201cpeople,\u201d see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.
tn Heb \u201cextraordinarily he will destroy.\u201d"}, {"pk": 2846710, "translation": "NET", "book": 27, "chapter": 8, "verse": 25, "text": "By his treachery he will succeed through deceit. He will have an arrogant attitude, and he will destroy many who are unaware of his schemes. He will rise up against the Prince of princes, yet he will be broken apart \u2014 but not by human agency.", "comment": "tn Heb \u201cin his heart he will act arrogantly.\u201d
tn Heb \u201cwith nothingness of hand.\u201d
tn Heb \u201cin peace.\u201d The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. \u05e9\u05c1\u05b7\u05dc\u05b0\u05d5\u05b8\u05d4.
tn The Hebrew term has a primary meaning of \u201cskill, insight,\u201d but here it has the connotation \u201ccunning, treachery.\u201d See BDB 968 s.v. \u05e9\u05c2\u05b5\u05db\u05b6\u05dc, \u05e9\u05c2\u05b6\u05db\u05b6\u05dc.
tn Heb \u201che will cause deceit to succeed by his hand.\u201d"}, {"pk": 2846711, "translation": "NET", "book": 27, "chapter": 8, "verse": 26, "text": "The vision of the evenings and mornings that was told to you is correct. But you should seal up the vision, for it refers to a time many days from now.\u201d", "comment": "tn Heb \u201ctruth.\u201d"}, {"pk": 2846712, "translation": "NET", "book": 27, "chapter": 8, "verse": 27, "text": "I, Daniel, was exhausted and sick for days. Then I got up and again carried out the king\u2019s business. But I was astonished at the vision, and there was no one to explain it.", "comment": "tn The Hebrew word here is \u05e0\u05b4\u05d4\u05b0\u05d9\u05b5\u05d9\u05ea\u05b4\u05d9 (nihyetiy). Its meaning is not entirely clear. Hebrew \u05d4\u05b8\u05d9\u05b8\u05d4 (hayah) normally has meanings such as \u201cto be\u201d or \u201cbecome.\u201d Here, however, it describes Daniel\u2019s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. \u05d4\u05b8\u05d9\u05b8\u05d4 Niph.2; DCH 2:540 s.v. \u05d4\u05d9\u05d4 I Ni.3."}, {"pk": 2846713, "translation": "NET", "book": 27, "chapter": 9, "verse": 1, "text": "In the first year of Darius son of Ahasuerus, who was of Median descent and who had been appointed king over the Babylonian empire \u2014", "comment": "tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.
sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (\u05d5) may be understood as vav explicativum, meaning \u201ceven\u201d). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.
tc The LXX reads \u201cXerxes.\u201d This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name \u201cAhasuerus.\u201d
tn Heb \u201cwas made king over the kingdom of the Chaldeans.\u201d"}, {"pk": 2846714, "translation": "NET", "book": 27, "chapter": 9, "verse": 2, "text": "in the first year of his reign I, Daniel, came to understand from the sacred books that, according to the word of the LORD disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem were seventy in number.", "comment": "tc This phrase, repeated from v. 1, is absent in Theodotion.
tn The Hebrew text has \u201cbooks\u201d; the word \u201csacred\u201d has been added in the translation to clarify that it is Scriptures that are referred to.
sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2846715, "translation": "NET", "book": 27, "chapter": 9, "verse": 3, "text": "So I turned my attention to the Lord God to implore him by prayer and requests, with fasting, sackcloth, and ashes.", "comment": "tn Heb \u201cface.\u201d
tn The Hebrew phrase translated \u201cLord God\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019adonay ha\u2019elohim).
sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition."}, {"pk": 2846716, "translation": "NET", "book": 27, "chapter": 9, "verse": 4, "text": "I prayed to the LORD my God, confessing in this way: \u201cO Lord, great and awesome God who is faithful to his covenant with those who love him and keep his commandments,", "comment": "tn The Hebrew term translated \u201cLord\u201d here and in vv. 7, 9, 15, 16, and 19 is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201cwho keeps the covenant and the loyal love.\u201d The expression is a hendiadys."}, {"pk": 2846717, "translation": "NET", "book": 27, "chapter": 9, "verse": 5, "text": "we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards."}, {"pk": 2846718, "translation": "NET", "book": 27, "chapter": 9, "verse": 6, "text": "We have not paid attention to your servants the prophets, who spoke by your authority to our kings, our leaders, and our ancestors, and to all the inhabitants of the land as well.", "comment": "tn Heb \u201cin your name.\u201d Another option is to translate, \u201cas your representatives.\u201d
tn Heb \u201cour fathers\u201d (also in vv. 8, 16). The Hebrew term translated \u201cfather\u201d can refer to more distant relationships such as grandfathers or ancestors.
tn Heb \u201cpeople.\u201d"}, {"pk": 2846719, "translation": "NET", "book": 27, "chapter": 9, "verse": 7, "text": "\u201cYou are righteous, O Lord, but we are humiliated this day \u2014 the people of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.", "comment": "tn Heb \u201cmen.\u201d
tn Heb \u201cand to us (belongs) shame of face like this day.\u201d
tn Heb \u201cto you (belongs) righteousness.\u201d"}, {"pk": 2846720, "translation": "NET", "book": 27, "chapter": 9, "verse": 8, "text": "O LORD, we have been humiliated \u2014 our kings, our leaders, and our ancestors \u2014 because we have sinned against you.", "comment": "tn Heb \u201cto us (belongs) shame of face.\u201d"}, {"pk": 2846721, "translation": "NET", "book": 27, "chapter": 9, "verse": 9, "text": "Yet the Lord our God is compassionate and forgiving, even though we have rebelled against him.", "comment": "tn Heb \u201cto the Lord our God (belong) compassion and forgiveness.\u201d"}, {"pk": 2846722, "translation": "NET", "book": 27, "chapter": 9, "verse": 10, "text": "We have not obeyed the LORD our God by living according to his laws that he set before us through his servants the prophets.", "comment": "tc The LXX and Vulgate have the singular.
tn Heb \u201cpaid attention to the voice of,\u201d which is an idiomatic expression for obedience (cf. NASB \u201cnor have we obeyed the voice of\u201d).
tn Heb \u201cto walk in.\u201d"}, {"pk": 2846723, "translation": "NET", "book": 27, "chapter": 9, "verse": 11, "text": "\u201cAll Israel has broken your law and turned away by not obeying you. Therefore you have poured out on us the judgment solemnly threatened in the law of Moses the servant of God, for we have sinned against you.", "comment": "tn Or \u201ctransgressed.\u201d The Hebrew verb has the primary sense of crossing a boundary, in this case, God\u2019s law.
tn Heb \u201cby not paying attention to your voice.\u201d
tn Heb \u201cthe curse and the oath which is written.\u201d The term \u201ccurse\u201d refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression \u201cthe curse and the oath\u201d is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
tn Heb \u201chim.\u201d"}, {"pk": 2846724, "translation": "NET", "book": 27, "chapter": 9, "verse": 12, "text": "He has carried out his threats against us and our rulers who were over us by bringing great calamity on us \u2014 what has happened to Jerusalem has never been equaled under all heaven!", "comment": "tn Heb \u201che has fulfilled his word(s) which he spoke.\u201d
tn Heb \u201cour judges.\u201d
tn Heb \u201cwho judged.\u201d"}, {"pk": 2846725, "translation": "NET", "book": 27, "chapter": 9, "verse": 13, "text": "Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify the LORD our God by turning back from our sin and by seeking wisdom from your reliable moral standards.", "comment": "tn Or \u201cby gaining insight.\u201d
tn Heb \u201cby your truth.\u201d The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.
tn Heb \u201cwe have not pacified the face of.\u201d"}, {"pk": 2846726, "translation": "NET", "book": 27, "chapter": 9, "verse": 14, "text": "The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just in all he has done, and we have not obeyed him.", "comment": "tn Or \u201crighteous.\u201d
tn Heb \u201cwe have not listened to his voice.\u201d
tn Heb \u201cin all his deeds which he has done.\u201d"}, {"pk": 2846727, "translation": "NET", "book": 27, "chapter": 9, "verse": 15, "text": "\u201cNow, O Lord our God, who brought your people out of the land of Egypt with great power and made a name for yourself that is remembered to this day \u2014 we have sinned and behaved wickedly.", "comment": "tn Heb \u201cwith a powerful hand.\u201d"}, {"pk": 2846728, "translation": "NET", "book": 27, "chapter": 9, "verse": 16, "text": "O Lord, according to all your justice, please turn your raging anger away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.", "comment": "tn Or \u201crighteousness.\u201d
tn Heb \u201cyour anger and your rage.\u201d The synonyms are joined here to emphasize the degree of God\u2019s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT \u201cyour furious anger\u201d; CEV \u201cterribly angry\u201d)."}, {"pk": 2846729, "translation": "NET", "book": 27, "chapter": 9, "verse": 17, "text": "\u201cSo now, our God, accept the prayer and requests of your servant, and show favor to your devastated sanctuary for your own sake.", "comment": "tn Heb \u201chear.\u201d Here the verb refers to hearing favorably, accepting the prayer and responding positively.
tn Heb \u201clet your face shine.\u201d This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
tn Heb \u201cfor the sake of my Lord.\u201d Theodotion has \u201cfor your sake.\u201d Cf. v. 19."}, {"pk": 2846730, "translation": "NET", "book": 27, "chapter": 9, "verse": 18, "text": "Listen attentively, my God, and hear! Open your eyes and look on our desolated ruins and the city called by your name. For it is not because of our own righteous deeds that we are praying to you, but because your compassion is abundant.", "comment": "tn Heb \u201cturn your ear.\u201d
tn Heb \u201cdesolations.\u201d The term refers here to the ruined condition of Judah\u2019s towns.
tn Heb \u201cover which your name is called.\u201d Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.
tn Heb \u201cpraying our supplications before you.\u201d"}, {"pk": 2846731, "translation": "NET", "book": 27, "chapter": 9, "verse": 19, "text": "O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don\u2019t delay, for your own sake, O my God! For your city and your people are called by your name.\u201d", "comment": "tn Heb \u201cfor your name is called over your city and your people.\u201d See the note on this expression in v 18."}, {"pk": 2846732, "translation": "NET", "book": 27, "chapter": 9, "verse": 20, "text": "While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain \u2014", "comment": "tn Heb \u201cthe holy mountain of my God.\u201d"}, {"pk": 2846733, "translation": "NET", "book": 27, "chapter": 9, "verse": 21, "text": "yes, while I was still praying, the man Gabriel, whom I had seen previously in a vision, was approaching me in my state of extreme weariness, around the time of the evening offering.", "comment": "tn Heb \u201cin the beginning.\u201d
tn Heb \u201cspeaking in prayer.\u201d
tn The Hebrew expression \u05d1\u05bc\u05b4\u05d9\u05e2\u05b8\u05e3 \u05de\u05bb\u05e2\u05b8\u05e3 (mu\u2019af bi\u2019af) is very difficult. The issue is whether the verb derives from \u05e2\u05d5\u05bc\u05e3 (\u2019uf, \u201cto fly\u201d) or from \u05d9\u05b8\u05e2\u05b7\u05e3 (ya\u2019af, \u201cto be weary\u201d). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8\u20139, 16\u201317; also NASB."}, {"pk": 2846734, "translation": "NET", "book": 27, "chapter": 9, "verse": 22, "text": "He spoke with me, instructing me as follows: \u201cDaniel, I have now come to impart understanding to you.", "comment": "tn Heb \u201che instructed and spoke with me.\u201d The expression is a verbal hendiadys."}, {"pk": 2846735, "translation": "NET", "book": 27, "chapter": 9, "verse": 23, "text": "At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God\u2019s sight. Therefore consider the message and understand the vision:", "comment": "tn Or \u201ca precious treasure\u201d; KJV \u201cgreatly beloved\u201d; NASB, NIV \u201chighly esteemed.\u201d
tn This sentence is perhaps a compound hendiadys (\u201cgive serious consideration to the revelatory vision\u201d)."}, {"pk": 2846736, "translation": "NET", "book": 27, "chapter": 9, "verse": 24, "text": "\u201cSeventy weeks have been determined concerning your people and your holy city to put an end to rebellion, to bring sin to completion, to atone for iniquity, to bring in perpetual righteousness, to seal up the prophetic vision, and to anoint a most holy place.", "comment": "tc Or \u201cto finish.\u201d The present translation reads the Qere (from the root \u05ea\u05bc\u05b8\u05de\u05b7\u05dd, tamam) with many witnesses. The Kethib has \u201cto seal up\u201d (from the root \u05d4\u05b8\u05ea\u05b7\u05dd, hatam), a confusion with a reference later in the verse to sealing up the vision.
tc The present translation reads the Qere (singular), rather than the Kethib (plural).
tn The Hebrew phrase \u05dc\u05b0\u05db\u05b7\u05dc\u05bc\u05b5\u05d0 (l\u00ffkhalle\u2019) is apparently an alternative (metaplastic) spelling of the root \u05db\u05bc\u05b8\u05dc\u05b8\u05d4 (kalah, \u201cto complete, finish\u201d), rather than a form of \u05db\u05bc\u05b8\u05dc\u05b8\u05d0 (kala\u2019, \u201cto shut up, restrain\u201d), as has sometimes been supposed.
tn Or \u201ceverlasting.\u201d
sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
tn Heb \u201cvision and prophecy.\u201d The expression is a hendiadys.
tn Or \u201cthe most holy place\u201d (NASB, NLT); or \u201ca most holy one\u201d; or \u201cthe most holy one,\u201d though the expression is used of places or objects elsewhere, not people.
tn Heb \u201csevens.\u201d Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27\u201328; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9\u201310; 2 Chr 8:13; Jer 5:24; Dan 10:2\u20133. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy \u201csevens\u201d of years, or a total of 490 years."}, {"pk": 2846737, "translation": "NET", "book": 27, "chapter": 9, "verse": 25, "text": "So know and understand: From the issuing of the command to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks and sixty-two weeks. It will again be built, with plaza and moat, but in distressful times.", "comment": "tn The word \u201carrives\u201d is added in the translation for clarification.
tn Or \u201cdecree\u201d (NASB, NIV); or \u201cword\u201d (NAB, NRSV).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201csevens\u201d (also later in this line and in v. 26).sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the \u201canointed one/prince\u201d of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate \u201cFrom the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.\u201d The present translation follows a traditional reading of the passage that deviates from the MT accentuation.
tn Heb \u201cit will return and be built.\u201d The expression is a verbal hendiadys."}, {"pk": 2846738, "translation": "NET", "book": 27, "chapter": 9, "verse": 26, "text": "Now after the sixty-two weeks, an anointed one will be cut off and have nothing. As for the city and the sanctuary, the people of the coming prince will destroy them. But his end will come speedily like a flood. Until the end of the war that has been decreed there will be destruction.", "comment": "sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his \u201ccutting off.\u201d The KJV rendering \u201cbut not for himself,\u201d apparently suggesting a vicarious death, cannot be defended.
tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition \u05e2\u05b4\u05dd (\u2019im, \u201cwith) rather than the noun \u05e2\u05b7\u05dd (\u2019am, \u201cpeople\u201d), thus reading \u201cthe city and the sanctuary will be destroyed with the coming prince.\u201d
tn The words \u201cwill come speedily\u201d are not in the Hebrew text but have been added in the translation for clarity.
sn Flood here is a metaphor for sudden destruction."}, {"pk": 2846739, "translation": "NET", "book": 27, "chapter": 9, "verse": 27, "text": "He will confirm a covenant with many for one week. But in the middle of that week he will bring sacrifices and offerings to a halt. On the wing of abominations will come one who destroys, until the decreed end is poured out on the one who destroys.\u201d", "comment": "tn The referent of the Hebrew word \u05db\u05bc\u05b0\u05e0\u05b7\u05e3 (k\u00ffnaf, \u201cwing\u201d) is unclear here. The LXX and Theodotion have \u201cthe temple.\u201d Some English versions (e.g., NAB, NIV) take this to mean \u201ca wing of the temple,\u201d but this is not clear.
tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
tn Heb \u201cone seven\u201d (also later in this line)."}, {"pk": 2846740, "translation": "NET", "book": 27, "chapter": 10, "verse": 1, "text": "In the third year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. He understood the message and gained insight by the vision.", "comment": "tn The meaning of the Hebrew word \u05e6\u05b8\u05d1\u05b8\u05d0 (tsava\u2019) is uncertain in this context. The word most often refers to an army or warfare. It may also mean \u201chard service,\u201d and many commentators take that to be the sense here (i.e., \u201cthe service was great\u201d). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16\u201311:1.
tc The LXX has \u201cfirst.\u201d sn Cyrus\u2019 third year would have been ca. 536 B.C. Daniel would have been approximately eighty-four years old at this time.
sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters."}, {"pk": 2846741, "translation": "NET", "book": 27, "chapter": 10, "verse": 2, "text": "In those days I, Daniel, was mourning for three whole weeks.", "comment": "tn Heb \u201cthree weeks of days.\u201d The inclusion of \u201cdays\u201d here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are \u201cweeks of years.\u201d"}, {"pk": 2846742, "translation": "NET", "book": 27, "chapter": 10, "verse": 3, "text": "I ate no choice food; no meat or wine came to my lips, nor did I anoint myself with oil until the end of those three weeks.", "comment": "sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
tn Heb \u201cmouth.\u201d"}, {"pk": 2846743, "translation": "NET", "book": 27, "chapter": 10, "verse": 4, "text": "On the twenty-fourth day of the first month I was beside the great river, the Tigris.", "comment": "sn The first month would be the month of Nisan, during which Passover was observed.
tn The Hebrew text has \u05d7\u05b4\u05d3\u05bc\u05b8\u05e7\u05b6\u05dc (hiddaqel). \u201cTigris\u201d appears here in the LXX, since it is the Greek name for this river. Elsewhere in the OT \u201cthe great river\u201d refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The Syriac, however, does render the word here by \u201cEuphrates\u201d (Syr. perat) in keeping with biblical usage elsewhere."}, {"pk": 2846744, "translation": "NET", "book": 27, "chapter": 10, "verse": 5, "text": "I looked up and saw a man clothed in linen; around his waist was a belt made of gold from Upaz.", "comment": "tn The location of this place and even the exact form of the Hebrew name \u05d0\u05d5\u05bc\u05e4\u05b8\u05d6 (\u2019ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word \u05e4\u05b8\u05d6 (paz, \u201crefined gold\u201d or \u201cpure gold\u201d) is more common in the OT than \u05d0\u05d5\u05bc\u05e4\u05b8\u05d6, and some scholars emend the text of Dan 10:5 to read this word. Cf. also \u201cOphir\u201d (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).
sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.
tn The Hebrew word \u05d1\u05bc\u05b7\u05d3\u05bc\u05b4\u05d9\u05dd (baddim) is a plural of extension. See GKC 396-97 \u00a7124.a, b, c and Jo\u00fcon 2:500 \u00a7136.c.
tn Heb \u201cone.\u201d The Hebrew numerical adjective is used here like an English indefinite article.
tn Heb \u201cI lifted up my eyes.\u201d"}, {"pk": 2846745, "translation": "NET", "book": 27, "chapter": 10, "verse": 6, "text": "His body resembled yellow jasper, and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd.", "comment": "tn Heb \u201cThe sound of his words\u201d (cf. v. 9).
tn The Hebrew word translated \u201cyellow jasper\u201d is \u05ea\u05bc\u05b7\u05e8\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. NAB, NIV \u201cchrysolite\u201d; NASB, NRSV \u201cberyl.\u201d
tn Heb \u201ctorches of fire.\u201d"}, {"pk": 2846746, "translation": "NET", "book": 27, "chapter": 10, "verse": 7, "text": "Only I, Daniel, saw the vision; the men who were with me did not see it. On the contrary, they were overcome with fright and ran away to hide.", "comment": "tn Heb \u201cgreat trembling fell on them.\u201d
tn Heb \u201cthe vision.\u201d"}, {"pk": 2846747, "translation": "NET", "book": 27, "chapter": 10, "verse": 8, "text": "I alone was left to see this great vision. My strength drained from me, and my vigor disappeared; I was without energy.", "comment": "tn Heb \u201cdid not remain in.\u201d
tn Heb \u201cwas changed upon me for ruin.\u201d
tn Heb \u201cstrength.\u201d"}, {"pk": 2846748, "translation": "NET", "book": 27, "chapter": 10, "verse": 9, "text": "I listened to his voice, and as I did so I fell into a trance-like sleep with my face to the ground.", "comment": "tn Heb \u201cas I listened to the sound of his words.\u201d
tc Heb \u201cI heard the sound of his words.\u201d These words are absent in the LXX and the Syriac."}, {"pk": 2846749, "translation": "NET", "book": 27, "chapter": 10, "verse": 10, "text": "Then a hand touched me and set me on my hands and knees.", "comment": "tc Theodotion lacks \u201cand the palms of my hands.\u201dtn Heb \u201con my knees and the palms of my hands.\u201d
tn Heb \u201cBehold.\u201d"}, {"pk": 2846750, "translation": "NET", "book": 27, "chapter": 10, "verse": 11, "text": "He said to me, \u201cDaniel, you are of great value. Understand the words that I am about to speak to you. So stand up, for I have now been sent to you.\u201d When he said this to me, I stood up shaking.", "comment": "tn Or \u201ca treasured person\u201d; KJV \u201ca man greatly beloved\u201d; NASB \u201cman of high esteem.\u201d
tn The Hebrew participle is often used, as here, to refer to the imminent future.
tn Heb \u201cstand upon your standing.\u201d
tn Heb \u201cspoke this word.\u201d"}, {"pk": 2846751, "translation": "NET", "book": 27, "chapter": 10, "verse": 12, "text": "Then he said to me, \u201cDon\u2019t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God, your words were heard. I have come in response to your words.", "comment": "tn Heb \u201cgave your heart.\u201d"}, {"pk": 2846752, "translation": "NET", "book": 27, "chapter": 10, "verse": 13, "text": "However, the prince of the kingdom of Persia was opposing me for twenty-one days. But Michael, one of the leading princes, came to help me, because I was left there with the kings of Persia.", "comment": "tn Heb \u201cand behold.\u201d
tc The Greek version of Theodotion reads \u201cI left him [i.e., Michael] there,\u201d and this is followed by a number of English translations (cf. NAB, NRSV, NLT)."}, {"pk": 2846753, "translation": "NET", "book": 27, "chapter": 10, "verse": 14, "text": "Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.\u201d"}, {"pk": 2846754, "translation": "NET", "book": 27, "chapter": 10, "verse": 15, "text": "While he was saying this to me, I was flat on the ground and unable to speak.", "comment": "tn Heb \u201cspeaking to me according to these words.\u201d
tn Heb \u201cI placed my face toward.\u201d"}, {"pk": 2846755, "translation": "NET", "book": 27, "chapter": 10, "verse": 16, "text": "Then one who appeared to be a human being was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, \u201cSir, due to the vision, anxiety has gripped me and I have no strength.", "comment": "tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read \u201csomething that looked like a man\u2019s hand.\u201d
tn Heb \u201cBehold.\u201d
tn Heb \u201cmy lord,\u201d here a title of polite address. Cf. v. 19."}, {"pk": 2846756, "translation": "NET", "book": 27, "chapter": 10, "verse": 17, "text": "How, sir, am I able to speak with you? My strength is gone, and I am breathless.\u201d", "comment": "tn Heb \u201cdoes not stand.\u201d
tn Heb \u201cHow is the servant of this my lord able to speak with this my lord?\u201d"}, {"pk": 2846757, "translation": "NET", "book": 27, "chapter": 10, "verse": 18, "text": "Then the one who appeared to be a human being touched me again and strengthened me.", "comment": "tn Heb \u201cHe added and touched me.\u201d The construction is a verbal hendiadys."}, {"pk": 2846758, "translation": "NET", "book": 27, "chapter": 10, "verse": 19, "text": "He said to me, \u201cDon\u2019t be afraid, you who are valued. Peace be to you! Be strong! Be really strong!\u201d When he spoke to me, I was strengthened. I said, \u201cSir, you may speak now, for you have given me strength.\u201d", "comment": "tn Heb \u201ctreasured man.\u201d
tn Heb \u201cmy lord may speak.\u201d"}, {"pk": 2846759, "translation": "NET", "book": 27, "chapter": 10, "verse": 20, "text": "He said, \u201cDo you know why I have come to you? Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming.", "comment": "sn The question is rhetorical, intended to encourage reflection on Daniel\u2019s part."}, {"pk": 2846760, "translation": "NET", "book": 27, "chapter": 10, "verse": 21, "text": "However, I will first tell you what is written in a dependable book. (There is no one who strengthens me against these princes, except Michael your prince.", "comment": "tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
tn The word \u201cprinces\u201d is supplied for clarity.
tn Heb \u201ca book of truth.\u201d Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB\u2019s rendering \u201cthe truthful book\u201d regards \u201ctruth\u201d as an attributive adjective, as does the present translation."}, {"pk": 2846761, "translation": "NET", "book": 27, "chapter": 11, "verse": 1, "text": "And in the first year of Darius the Mede, I stood to strengthen him and to provide protection for him.)", "comment": "sn The antecedent of the pronoun \u201cI\u201d is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel\u2019s activities in relation to imperial affairs, sometimes lead to confusion on this matter."}, {"pk": 2846762, "translation": "NET", "book": 27, "chapter": 11, "verse": 2, "text": "Now I will tell you the truth. \u201cThree more kings will arise for Persia. Then a fourth king will be unusually rich, more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against the kingdom of Greece.", "comment": "sn Perhaps these three more kings are Cambyses (ca. 530-522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522-486 B.C.).
tn The text is difficult. The Hebrew has here \u05d0\u05b6\u05ea (\u2019et), the marker of a definite direct object. As it stands, this would suggest the meaning that \u201che will arouse everyone, that is, the kingdom of Greece.\u201d The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word \u201cagainst,\u201d which is not actually present in the Hebrew text.
tn Heb \u201crich with great riches.\u201d
sn This fourth king is Xerxes I (ca. 486-465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator."}, {"pk": 2846763, "translation": "NET", "book": 27, "chapter": 11, "verse": 3, "text": "Then a powerful king will arise, exercising great authority and doing as he pleases.", "comment": "sn The powerful king mentioned here is Alexander the Great (ca. 336-323 B.C.)."}, {"pk": 2846764, "translation": "NET", "book": 27, "chapter": 11, "verse": 4, "text": "Shortly after his rise to power, his kingdom will be broken up and distributed toward the four winds of the sky \u2014 but not to his posterity or with the authority he exercised, for his kingdom will be uprooted and distributed to others besides these.", "comment": "tn Or \u201cthe heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context.
tn Heb \u201cand when he stands.\u201d"}, {"pk": 2846765, "translation": "NET", "book": 27, "chapter": 11, "verse": 5, "text": "\u201cThen the king of the south and one of his subordinates will grow strong. His subordinate will resist him and will rule a kingdom greater than his.", "comment": "tn Heb \u201cbe strong against.\u201d
tn Heb \u201cprinces.\u201d
tn Heb \u201cand he\u201d; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.
sn The king of the south is Ptolemy I Soter (ca. 323-285 B.C.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311-280 B.C.). Throughout the remainder of chap. 11 the expressions \u201cking of the south\u201d and \u201cking of the north\u201d repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., \u201cof the south\u201d) or the Seleucid king (i.e., \u201cof the north\u201d) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.
tn Heb \u201cgreater than his kingdom.\u201d"}, {"pk": 2846766, "translation": "NET", "book": 27, "chapter": 11, "verse": 6, "text": "After some years have passed, they will form an alliance. Then the daughter of the king of the south will come to the king of the north to make an agreement, but she will not retain her power, nor will he continue in his strength. She, together with the one who brought her, her child, and her benefactor will all be delivered over at that time.", "comment": "sn Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus (ca. 246-227 B.C.), as the Seleucid king.
tc The present translation reads \u05d9\u05b7\u05dc\u05b0\u05d3\u05bc\u05b8\u05d4 (yaldah, \u201cher child\u201d) rather than the MT \u05d9\u05b9\u05dc\u05b0\u05d3\u05b8\u05d4\u05bc (yol\u00ffdah, \u201cthe one who begot her\u201d). Cf. Theodotion, the Syriac, and the Vulgate.
tn Heb \u201cand his arm.\u201d Some understand this to refer to the descendants of the king of the north.
tn Heb \u201cthe strength of the arm.\u201d
sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.
sn Here they refers to Ptolemy II Philadelphus (ca. 285-246 B.C.) and Antiochus II Theos (ca. 262-246 B.C.).
tn Heb \u201cstand.\u201d So also in vv. 7, 8, 11, 13."}, {"pk": 2846767, "translation": "NET", "book": 27, "chapter": 11, "verse": 7, "text": "\u201cThere will arise in his place one from her family line who will come against their army and will enter the stronghold of the king of the north and will move against them successfully.", "comment": "tn Heb \u201cwill deal with them and prevail.\u201d
sn The reference is to the king of Egypt.
tn Heb \u201cthe stock of her roots.\u201dsn The reference to one from her family line is probably to Berenice\u2019s brother, Ptolemy III Euergetes (ca. 246-221 B.C.)."}, {"pk": 2846768, "translation": "NET", "book": 27, "chapter": 11, "verse": 8, "text": "He will also take their gods into captivity to Egypt, along with their cast images and prized utensils of silver and gold. Then he will withdraw for some years from the king of the north.", "comment": "tn The Hebrew preposition \u05de\u05b4\u05df (min) is used here with the verb \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad, \u201cto stand\u201d). It probably has a sense of separation (\u201cstand away from\u201d), although it may also be understood in an adversative sense (\u201cstand against\u201d)."}, {"pk": 2846769, "translation": "NET", "book": 27, "chapter": 11, "verse": 9, "text": "Then the king of the north will advance against the empire of the king of the south, but will withdraw to his own land.", "comment": "tn Heb \u201che\u201d; the referent (the king of the north) has been specified in the translation for clarity."}, {"pk": 2846770, "translation": "NET", "book": 27, "chapter": 11, "verse": 10, "text": "His sons will wage war, mustering a large army which will advance like an overflowing river and carrying the battle all the way to the enemy\u2019s fortress.", "comment": "sn The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227-223 B.C.) and Antiochus III the Great (ca. 223-187 B.C.).
tn Heb \u201chis\u201d; the referent (the enemy of the king of the north) has been specified in the translation for clarity.
tn Heb \u201cand he will certainly come and overflow and cross over and return and be aroused unto a fortress.\u201d The translation has attempted to simplify the syntax of this difficult sequence."}, {"pk": 2846771, "translation": "NET", "book": 27, "chapter": 11, "verse": 11, "text": "\u201cThen the king of the south will be enraged and will march out to fight against the king of the north, who will also muster a large army, but that army will be delivered into his hand.", "comment": "sn This king of the south refers to Ptolemy IV Philopator (ca. 221-204 B.C.)."}, {"pk": 2846772, "translation": "NET", "book": 27, "chapter": 11, "verse": 12, "text": "When the army is taken away, the king of the south will become arrogant. He will be responsible for the death of thousands and thousands of people, but he will not continue to prevail.", "comment": "tn Heb \u201ccause to fall.\u201d
tn Heb \u201chis heart will be lifted up.\u201d The referent (the king of the south) has been specified in the translation for clarity.
tn Heb \u201cof myriads.\u201d"}, {"pk": 2846773, "translation": "NET", "book": 27, "chapter": 11, "verse": 13, "text": "For the king of the north will again muster an army, one larger than before. At the end of some years he will advance with a huge army and enormous supplies."}, {"pk": 2846774, "translation": "NET", "book": 27, "chapter": 11, "verse": 14, "text": "\u201cIn those times many will oppose the king of the south. Those who are violent among your own people will rise up in confirmation of the vision, but they will falter.", "comment": "sn This was Ptolemy V Epiphanes (ca. 203-181 B.C.).
tn Heb \u201csons of violence.\u201d \u201cSon(s) is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression \u201csons of violence\u201d means that these individuals will be characterized by violent deeds.
tn Heb \u201cto cause to stand.\u201d
tn Heb \u201cstand against.\u201d"}, {"pk": 2846775, "translation": "NET", "book": 27, "chapter": 11, "verse": 15, "text": "Then the king of the north will advance and will build siege mounds and capture a well-fortified city. The forces of the south will not prevail, not even his finest contingents. They will have no strength to prevail.", "comment": "tn Or \u201cchoice troops\u201d (BDB 104 s.v. \u05de\u05b4\u05d1\u05b0\u05d7\u05b8\u05e8), or \u201celite troops\u201d (HALOT 542 s.v. \u05de\u05b4\u05d1\u05b0\u05d7\u05b8\u05e8).
sn This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom."}, {"pk": 2846776, "translation": "NET", "book": 27, "chapter": 11, "verse": 16, "text": "The one advancing against him will do as he pleases, and no one will be able to stand before him. He will prevail in the beautiful land, and its annihilation will be within his power.", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2846777, "translation": "NET", "book": 27, "chapter": 11, "verse": 17, "text": "His intention will be to come with the strength of his entire kingdom, and he will form alliances. He will give the king of the south a daughter in marriage in order to destroy the kingdom, but it will not turn out to his advantage.", "comment": "tn Heb \u201cthe daughter of the women.\u201dsn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.
tn Heb \u201cand he will set his face.\u201d Cf. vv. 18, 19.
tc The present translation reads \u05de\u05b5\u05d9\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd (mesharim, \u201calliances\u201d) for the MT \u05d5\u05b4\u05d9\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd (viysharim, \u201cuprightness\u201d).
tn Heb \u201chim\u201d; the referent (the king of the south) has been specified in the translation for clarity."}, {"pk": 2846778, "translation": "NET", "book": 27, "chapter": 11, "verse": 18, "text": "Then he will turn his attention to the coastal regions and will capture many of them. But a commander will bring his shameful conduct to a halt; in addition, he will make him pay for his shameful conduct.", "comment": "tn The Hebrew here is difficult in that the negative \u05d1\u05bc\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (biltiy, \u201cnot\u201d) is used in an unusual way. The sense is not entirely clear.
tn Heb \u201chis shameful conduct he will return to him.\u201d
tn Heb \u201chis face.\u201d See v. 19 as well.
sn The commander is probably the Roman commander, Lucius Cornelius Scipio."}, {"pk": 2846779, "translation": "NET", "book": 27, "chapter": 11, "verse": 19, "text": "He will then turn his attention to the fortresses of his own land, but he will stumble and fall, not to be found again."}, {"pk": 2846780, "translation": "NET", "book": 27, "chapter": 11, "verse": 20, "text": "There will arise after him one who will send out an exactor of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, though not in anger or battle.", "comment": "tn Heb \u201con his place.\u201d
sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 B.C.).
sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).
tn Heb \u201cbroken\u201d or \u201cshattered.\u201d"}, {"pk": 2846781, "translation": "NET", "book": 27, "chapter": 11, "verse": 21, "text": "\u201cThen there will arise in his place a despicable person to whom the royal honor has not been rightfully conferred. He will come on the scene in a time of prosperity and will seize the kingdom through deceit.", "comment": "sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164 B.C.)."}, {"pk": 2846782, "translation": "NET", "book": 27, "chapter": 11, "verse": 22, "text": "Armies will be suddenly swept away in defeat before him; both they and a covenant leader will be destroyed.", "comment": "tn Heb \u201ca prince of the covenant.\u201d
tc The present translation reads \u05d4\u05b4\u05e9\u05c1\u05bc\u05b8\u05d8\u05b9\u05e3 (hishatof), Niphal infinitive absolute of \u05e9\u05c1\u05b8\u05d8\u05b7\u05e3 (shataf, \u201cto overflow\u201d), for the MT \u05d4\u05b7\u05e9\u05c1\u05bc\u05b6\u05d8\u05b6\u05e3 (hashetef, \u201cflood\u201d).
tn Heb \u201carms.\u201d
tn The words \u201cin defeat\u201d are added in the translation for clarification.
tn Heb \u201cbroken\u201d or \u201cshattered.\u201d"}, {"pk": 2846783, "translation": "NET", "book": 27, "chapter": 11, "verse": 23, "text": "After entering into an alliance with him, he will behave treacherously; he will ascend to power with only a small force.", "comment": "tn Heb \u201cnation.\u201d
tn The preposition \u05de\u05b4\u05df (min) is probably temporal here (so BDB 583 s.v. 7.c; cf. KJV, NAB, NASB, NIV, NRSV), although it could also be understood here as indicating means (so J. Goldingay, Daniel [WBC], 279, n. 23a; cf. TEV, NLT)."}, {"pk": 2846784, "translation": "NET", "book": 27, "chapter": 11, "verse": 24, "text": "In a time of prosperity for the most productive areas of the province he will come and accomplish what neither his fathers nor their fathers accomplished. He will distribute loot, spoils, and property to his followers, and he will devise plans against fortified cities, but not for long.", "comment": "tn Heb \u201cand unto a time.\u201d"}, {"pk": 2846785, "translation": "NET", "book": 27, "chapter": 11, "verse": 25, "text": "He will rouse his strength and enthusiasm against the king of the south with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him.", "comment": "sn This king of the south was Ptolemy Philometer (ca. 181-145 B.C.).
tn Heb \u201cheart.\u201d"}, {"pk": 2846786, "translation": "NET", "book": 27, "chapter": 11, "verse": 26, "text": "Those who share the king\u2019s fine food will attempt to destroy him, and his army will be swept away; many will be killed in battle.", "comment": "tc The present translation reads \u05d9\u05b4\u05e9\u05c1\u05b8\u05d8\u05b5\u05e3 (yishatef, passive) rather than the MT \u05d9\u05b4\u05e9\u05c1\u05b0\u05d8\u05d5\u05b9\u05e3 (yishtof, active)."}, {"pk": 2846787, "translation": "NET", "book": 27, "chapter": 11, "verse": 27, "text": "These two kings, their minds filled with evil intentions, will trade lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.", "comment": "tn Heb \u201cspeak.\u201d
tn Heb \u201cheart.\u201d So also in v. 28."}, {"pk": 2846788, "translation": "NET", "book": 27, "chapter": 11, "verse": 28, "text": "Then the king of the north will return to his own land with much property. His mind will be set against the holy covenant. He will take action, and then return to his own land.", "comment": "tn Heb \u201che\u201d; the referent (the king of the north) has been specified in the translation for clarity."}, {"pk": 2846789, "translation": "NET", "book": 27, "chapter": 11, "verse": 29, "text": "At an appointed time he will again invade the south, but this latter visit will not turn out the way the former one did."}, {"pk": 2846790, "translation": "NET", "book": 27, "chapter": 11, "verse": 30, "text": "The ships of Kittim will come against him, leaving him disheartened. He will turn back and direct his indignation against the holy covenant. He will return and honor those who forsake the holy covenant.", "comment": "tn Heb \u201cshow regard for.\u201d
sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.
sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has \u201cRomans,\u201d an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: \u201c[ships] of the western coastlands\u201d (NIV, NLT); \u201cfrom the west\u201d (NCV, CEV)."}, {"pk": 2846791, "translation": "NET", "book": 27, "chapter": 11, "verse": 31, "text": "His forces will rise up and profane the fortified sanctuary, stopping the daily sacrifice. In its place they will set up the abomination that causes desolation.", "comment": "tn Heb \u201carms.\u201d
tn Heb \u201cthe sanctuary, the fortress.\u201d
tn Heb \u201cwill give.\u201d"}, {"pk": 2846792, "translation": "NET", "book": 27, "chapter": 11, "verse": 32, "text": "Then with smooth words he will defile those who have rejected the covenant. But the people who are loyal to their God will act valiantly.", "comment": "tn Or \u201ccorrupt.\u201d
tn Heb \u201cknow.\u201d The term \u201cknow\u201d sometimes means \u201cto recognize.\u201d In relational contexts it can have the connotation \u201crecognize the authority of, be loyal to,\u201d as it does here.
sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century B.C.
tn Heb \u201cacted wickedly toward.\u201d"}, {"pk": 2846793, "translation": "NET", "book": 27, "chapter": 11, "verse": 33, "text": "These who are wise among the people will teach the masses. However, they will fall by the sword and by the flame, and they will be imprisoned and plundered for some time.", "comment": "tn Heb \u201cstumble.\u201d
tn Heb \u201cthe many.\u201d
tn Heb \u201cdays.\u201d
tn Or \u201cby burning.\u201d"}, {"pk": 2846794, "translation": "NET", "book": 27, "chapter": 11, "verse": 34, "text": "When they stumble, they will be granted some help. But many will unite with them deceitfully."}, {"pk": 2846795, "translation": "NET", "book": 27, "chapter": 11, "verse": 35, "text": "Even some of the wise will stumble, resulting in their refinement, purification, and cleansing until the time of the end, for it is still for the appointed time."}, {"pk": 2846796, "translation": "NET", "book": 27, "chapter": 11, "verse": 36, "text": "\u201cThen the king will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of wrath is completed, for what has been decreed must occur.", "comment": "tn The words \u201cthe time of\u201d are added in the translation for clarification.
tn Heb \u201chas been done.\u201d The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
sn The identity of this king is problematic. If vv. 36\u201345 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus\u2019 latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as \u201cking of the north\u201d and \u201cking of the south\u201d repeatedly shift."}, {"pk": 2846797, "translation": "NET", "book": 27, "chapter": 11, "verse": 37, "text": "He will not respect the gods of his fathers \u2014 not even the god loved by women. He will not respect any god; he will elevate himself above them all.", "comment": "tn Heb \u201c[the one] desired by women.\u201d The referent has been specified in the translation for clarity.
tn Heb \u201cconsider.\u201d"}, {"pk": 2846798, "translation": "NET", "book": 27, "chapter": 11, "verse": 38, "text": "What he will honor is a god of fortresses \u2014 a god his fathers did not acknowledge he will honor with gold, silver, valuable stones, and treasured commodities."}, {"pk": 2846799, "translation": "NET", "book": 27, "chapter": 11, "verse": 39, "text": "He will attack mighty fortresses, aided by a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price.", "comment": "tn Or perhaps \u201cfor a reward.\u201d
tn Heb \u201cact against.\u201d
tn Heb \u201cwith.\u201d"}, {"pk": 2846800, "translation": "NET", "book": 27, "chapter": 11, "verse": 40, "text": "\u201cAt the time of the end the king of the south will attack him. Then the king of the north will storm against him with chariots, horsemen, and a large armada of ships. He will invade lands, passing through them like an overflowing river.", "comment": "tn Heb \u201cand will overflow and pass over.\u201d
tn Heb \u201cengage in thrusting.\u201d
tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.
tn Heb \u201cmany ships.\u201d
tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions."}, {"pk": 2846801, "translation": "NET", "book": 27, "chapter": 11, "verse": 41, "text": "Then he will enter the beautiful land. Many will fall, but these will escape: Edom, Moab, and the Ammonite leadership.", "comment": "tn Heb \u201cbe delivered from his hand.\u201d
sn The beautiful land is a cryptic reference to the land of Israel.
tn This can be understood as \u201cmany people\u201d (cf. NRSV) or \u201cmany countries\u201d (cf. NASB, NIV, NLT)."}, {"pk": 2846802, "translation": "NET", "book": 27, "chapter": 11, "verse": 42, "text": "He will extend his power against other lands; the land of Egypt will not escape.", "comment": "tn Heb \u201chand.\u201d"}, {"pk": 2846803, "translation": "NET", "book": 27, "chapter": 11, "verse": 43, "text": "He will have control over the hidden stores of gold and silver, as well as all the treasures of Egypt. Libyans and Ethiopians will submit to him.", "comment": "tn Or \u201cNubians\u201d (NIV, NCV); Heb \u201cCushites.\u201d
tn Heb \u201cLibyans and Cushites [will be] at his footsteps.\u201d"}, {"pk": 2846804, "translation": "NET", "book": 27, "chapter": 11, "verse": 44, "text": "But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many."}, {"pk": 2846805, "translation": "NET", "book": 27, "chapter": 11, "verse": 45, "text": "He will pitch his royal tents between the seas toward the beautiful holy mountain. But he will come to his end, with no one to help him.", "comment": "sn Presumably seas refers to the Mediterranean Sea and the Dead Sea."}, {"pk": 2846806, "translation": "NET", "book": 27, "chapter": 12, "verse": 1, "text": "\u201cAt that time Michael, the great prince who watches over your people, will arise. There will be a time of distress unlike any other from the nation\u2019s beginning up to that time. But at that time your own people, all those whose names are found written in the book, will escape.", "comment": "tn The words \u201cwhose names are\u201d are added in the translation for stylistic reasons and for clarification.
tn Heb \u201cstands over the sons of your people.\u201d
tn Heb \u201cwill stand up.\u201d
tn Or \u201cfrom the beginning of a nation.\u201d"}, {"pk": 2846807, "translation": "NET", "book": 27, "chapter": 12, "verse": 2, "text": "Many of those who sleep in the dusty ground will awake \u2014 some to everlasting life, and others to shame and everlasting abhorrence.", "comment": "sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible."}, {"pk": 2846808, "translation": "NET", "book": 27, "chapter": 12, "verse": 3, "text": "But the wise will shine like the brightness of the heavenly expanse. And those bringing many to righteousness will be like the stars forever and ever."}, {"pk": 2846809, "translation": "NET", "book": 27, "chapter": 12, "verse": 4, "text": "\u201cBut you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, and knowledge will increase.\u201d", "comment": "tn Or \u201cwill run back and forth\u201d; KJV \u201cshall run to and fro\u201d; NIV \u201cwill go here and there\u201d; CEV \u201cwill go everywhere.\u201dsn Many will dash about is probably an allusion to Amos 8:12."}, {"pk": 2846810, "translation": "NET", "book": 27, "chapter": 12, "verse": 5, "text": "I, Daniel, watched as two others stood there, one on each side of the river.", "comment": "tn Heb \u201cone to this edge of the river and one to that edge of the river.\u201d"}, {"pk": 2846811, "translation": "NET", "book": 27, "chapter": 12, "verse": 6, "text": "One said to the man clothed in linen who was above the waters of the river, \u201cWhen will the end of these wondrous events occur?\u201d"}, {"pk": 2846812, "translation": "NET", "book": 27, "chapter": 12, "verse": 7, "text": "Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky and made an oath by the one who lives forever: \u201cIt is for a time, times, and half a time. Then, when the power of the one who shatters the holy people has been exhausted, all these things will be finished.\u201d", "comment": "tc The present translation reads \u05d9\u05b7\u05d3\u05be\u05e0\u05b9\u05e4\u05b5\u05e5 (yad-nofets, \u201chand of one who shatters\u201d) rather than the MT \u05e0\u05b7\u05e4\u05bc\u05b5\u05e5\u05be\u05d9\u05b7\u05d3 (nappets-yad, \u201cto shatter the hand\u201d).
tn Or \u201cto the heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context."}, {"pk": 2846813, "translation": "NET", "book": 27, "chapter": 12, "verse": 8, "text": "I heard, but I did not understand. So I said, \u201cSir, what will happen after these things?\u201d", "comment": "tn Heb \u201cmy lord,\u201d a title of polite address."}, {"pk": 2846814, "translation": "NET", "book": 27, "chapter": 12, "verse": 9, "text": "He said, \u201cGo, Daniel. For these matters are closed and sealed until the time of the end."}, {"pk": 2846815, "translation": "NET", "book": 27, "chapter": 12, "verse": 10, "text": "Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand."}, {"pk": 2846816, "translation": "NET", "book": 27, "chapter": 12, "verse": 11, "text": "From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, there are 1,290 days.", "comment": "tn Heb \u201cto give.\u201d"}, {"pk": 2846817, "translation": "NET", "book": 27, "chapter": 12, "verse": 12, "text": "Blessed is the one who waits and attains to the 1,335 days."}, {"pk": 2846818, "translation": "NET", "book": 27, "chapter": 12, "verse": 13, "text": "But you should go your way until the end. You will rest and then at the end of the days you will arise to receive what you have been allotted.\u201d", "comment": "tn The words \u201cyour way\u201d are not in the Hebrew text, but are implied.
tc The LXX lacks \u201cuntil the end.\u201d
tn The word \u201creceive\u201d is added in the translation for clarification.
sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel."}, {"pk": 2846819, "translation": "NET", "book": 28, "chapter": 1, "verse": 1, "text": "This is the word of the LORD which was revealed to Hosea son of Beeri during the time when Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, and during the time when Jeroboam son of Joash ruled Israel.", "comment": "tn Heb \u201cJeroboam son of Joash, king of Israel.\u201d
sn Joash is a variation of the name Jehoash. Some English versions use \u201cJehoash\u201d here (e.g., NIV, NCV, TEV, NLT).
tn Heb \u201cUzziah, Jotham, Ahaz, Hezekiah, kings of Judah.\u201d
tn Heb \u201cin the days of\u201d (again later in this verse). Cf. NASB \u201cduring the days of\u201d; NIV \u201cduring the reigns of\u201d; NLT \u201cduring the years when.\u201d
tn Heb \u201cThe word of the Lord which was to Hosea.\u201d The words \u201cThis is\u201d are supplied in the translation for stylistic reasons.
tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c. a.d. 1008), which served as the basis for both BHK and BHS, and the Aleppo Codex (c. a.d. 952), are textually corrupt by all accounts and have a multitude of scribal errors. Many medieval Masoretic mss preserve textual variants that differ from the Leningrad and Aleppo Codices. The Qumran materials (4QXIIc,d,g) contain numerous textual variants that differ from the MT; unfortunately, these texts are quite fragmentary (frequently in the very place that an important textual problem appears). The textual tradition and translation quality of the LXX and the early Greek recensions (Aquila, Symmachus, Theodotion) is mixed; in some places they are inferior to the MT but in other places they preserve a better reading. The textual apparatus of BHK and BHS contains many proposed emendations based on the ancient versions (Greek, Syriac, Latin, Aramaic) that often appear to be superior readings than what is preserved in the MT. In numerous cases, the MT readings are so difficult morphologically, syntactically, and contextually that conservative conjectural emendations are necessary to make sense of the text. Most major English versions (e.g., KJV, ASV, RSV, NEB, NAB, NASB, NIV, TEV, NKJV, NJPS, NJB, NRSV, REB, NCV, CEV, NLT) adopt (either occasionally or frequently) textual variants reflected in the versions and occasionally adopt conservative conjectural emendations proposed in BHK and/or BHS. However, many of the textual problems in Hosea are so difficult that the English versions frequently are split among themselves. With this in mind, the present translation of Hosea must necessarily be viewed as only preliminary. Further work on the text and translation of Hosea is needed, not only in terms of the NET Bible but in Hosea studies in general. The text of Hosea should be better clarified when the Hebrew Old Testament Text Project completes work on the book of Hosea. For further study of textual problems in Hosea, see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:228-71."}, {"pk": 2846820, "translation": "NET", "book": 28, "chapter": 1, "verse": 2, "text": "When the LORD first spoke through Hosea, he said to him, \u201cGo marry a prostitute who will bear illegitimate children conceived through prostitution, because the nation continually commits spiritual prostitution by turning away from the LORD.\u201d", "comment": "tn Heb \u201cGo, take for yourself\u201d (so NRSV; NASB, NIV \u201cto yourself\u201d). In conjunction with the following phrase this means \u201cmarry.\u201d
tn Heb \u201cthe Lord.\u201d This is redundant in English, so the pronoun has been used in the translation (cf. TEV, NLT).
tn The preposition \u05d1\u05bc\u05b0 (bet) on \u05d1\u05bc\u05b0\u05d4\u05d5\u05b9\u05e9\u05c1\u05b5\u05e2\u05b7 (b\u00ffhoshea\u2019) is an instrumental use of the preposition (BDB 89 s.v. \u05d1\u05bc\u05b0 III.2.b): \u201cby, with, through Hosea\u201d rather than a directional \u201cto Hosea.\u201d This focuses on the entire prophetic revelation through Hosea to Israel.
tn The construct noun \u05ea\u05bc\u05b0\u05d7\u05b4\u05dc\u05bc\u05b7\u05ea (t\u00e9khillat, \u201cbeginning of\u201d) displays a wider use of the construct state here, preceding a perfect verb \u05d3\u05bc\u05b4\u05d1\u05bc\u05b6\u05e8 (dibber, \u201che spoke\u201d; Piel perfect 3rd person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 \u00a7130.d). It may be rendered, \u201cWhen he (= the Lord) began to speak\u201d (cf. ASV, NASB, NIV, NRSV, TEV, and most other modern English versions, all of which are similar). This time-determinative was not correctly understood by the LXX or by the KJV: \u201cThe beginning of the word of the Lord.\u201d
tn Heb \u201cto Hosea.\u201d The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
tn Heb \u201cfrom after.\u201d
tn Heb \u201cprostitution.\u201d The adjective \u201cspiritual\u201d is supplied in the translation to clarify that apostasy is meant here. The construction \u05d6\u05b8\u05e0\u05b9\u05d4 \u05ea\u05b4\u05d6\u05b0\u05e0\u05b6\u05d4 (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root \u05d6\u05b8\u05e0\u05b7\u05d4 (zanah, \u201charlotry\u201d) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb \u05d6\u05b8\u05e0\u05b7\u05d4 is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. \u05d6\u05e0\u05d4 1), and figuratively meaning \u201cto be unfaithful\u201d in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).
tn Heb \u201cthe land.\u201d The term \u201cthe land\u201d is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).
tn Heb \u201cand children of harlotries.\u201d However, TEV takes the phrase to mean the children will behave like their mother (\u201cyour children will be just like her\u201d).
tn Heb \u201ca wife of harlotries.\u201d The noun \u05d6\u05b0\u05e0\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd (z\u00ffnunim) means \u201cprostitute; harlot\u201d (HALOT 275-76 s.v. \u05d6\u05b0\u05e0\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV \u201cunfaithful\u201d) which is expressed by the root \u05e0\u05b7\u05d0\u05b7\u05e3 (na\u2019af, \u201cadultery\u201d; HALOT 658 s.v. \u05e0\u05d0\u05e3). The plural noun \u05d6\u05b0\u05e0\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd (z\u00e9nunim, literally, \u201charlotries\u201d) is an example of the plural of character or plural of repeated behavior. The phrase \u201cwife of harlotries\u201d (\u05d0\u05b5\u05e9\u05c1\u05b6\u05ea \u05d6\u05b0\u05e0\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd, \u2019eshet z\u00e9nunim) probably refers to a prostitute, possibly a temple prostitute serving at a Baal temple."}, {"pk": 2846821, "translation": "NET", "book": 28, "chapter": 1, "verse": 3, "text": "So Hosea married Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him.", "comment": "tn Heb \u201cso he went and took\u201d (\u05d5\u05b7\u05d9\u05bc\u05b5\u05dc\u05b6\u05da\u05b0 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05bc\u05b7\u05d7, vayyelekh vayyiqqakh; so NAB, NRSV)."}, {"pk": 2846822, "translation": "NET", "book": 28, "chapter": 1, "verse": 4, "text": "Then the LORD said to Hosea, \u201cName him \u2018Jezreel,\u2019 because in a little while I will punish the dynasty of Jehu on account of the bloodshed in the valley of Jezreel, and I will put an end to the kingdom of Israel.", "comment": "tn The plural form of \u05d3\u05bc\u05b8\u05dd (dam, \u201cblood\u201d) refers to \u201cbloodshed\u201d (BDB 196 s.v. \u05d3\u05bc\u05b8\u05dd 2.f). This is an example of a plural of abnormal condition (GKC 400 \u00a7124.n). The plural is used to represent natural objects which are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place. Cf. NIV \u201cthe massacre\u201d; TEV, CEV, NLT \u201cthe murders.\u201d
tn Heb \u201cto him.\u201d The referent (Hosea) has been specified in the translation for clarity.
tn Heb \u201cI will visit the bloodshed of Jezreel upon the house of Jehu.\u201d
tn Heb \u201chouse\u201d (so NAB, NRSV); NCV \u201cfamily\u201d; CEV \u201cdescendants.\u201d
tn Heb \u201cI will visit.\u201d The verb \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3 (paqad, \u201cto visit\u201d) has a very broad range of meanings: (1) \u201cto pay attention to; to look at\u201d (a) favorably: to look after; to provide for; to care for; (b) unfavorably: to seek vengeance for; to punish for; (2) militarily: (a) \u201cto muster; to enroll\u201d; (b) \u201cto inspect; to review\u201d; (3) leadership: (a) \u201cto rule over; to oversee\u201d; (b) Hiphil: \u201cto appoint an overseer\u201d (see BDB 823 s.v. \u05e4\u05bc\u05b8\u05e7\u05b7\u05d3; HALOT 955-58 s.v. \u05e4\u05e7\u05d3). In this context, the nuance \u201cto punish\u201d or \u201cto take vengeance\u201d (see 1b above) is most appropriate. Cf. KJV, ASV \u201cI will avenge\u201d; NAB, NASB, NRSV \u201cI will punish.\u201d
tn Heb \u201cthe kingdom of the house of Israel\u201d (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.
sn The proper name \u05d9\u05b4\u05d6\u05b0\u05e8\u05b0\u05e2\u05b6\u05d0\u05dc (yizr\u00e9\u2019e\u2019l, \u201cJezreel\u201d) sounds like \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc (yisra\u2019el, \u201cIsrael\u201d). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice."}, {"pk": 2846823, "translation": "NET", "book": 28, "chapter": 1, "verse": 5, "text": "At that time, I will destroy the military power of Israel in the valley of Jezreel.\u201d", "comment": "tn Heb \u201cIn that day\u201d (so NIV; NAB, NRSV \u201cOn that day\u201d).
tn Heb \u201cI will break the bow\u201d (so NAB, NRSV). The phrase \u201cbreak the bow\u201d (\u05d5\u05b0\u05e9\u05c1\u05b7\u05d1\u05b8\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05be\u05e7\u05b6\u05e9\u05c1\u05b6\u05ea, v\u00e9shavarti \u2019et-qeshet) is figurative. The term \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea (qeshet, \u201cbow\u201d) frequently refers to the warrior\u2019s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior\u2019s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea 3). The noun \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea is used figuratively for \u201cpower\u201d several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e)."}, {"pk": 2846824, "translation": "NET", "book": 28, "chapter": 1, "verse": 6, "text": "She conceived again and gave birth to a daughter. Then the LORD said to him, \u201cName her \u2018No Pity\u2019 (Lo-Ruhamah) because I will no longer have pity on the nation of Israel. For I will certainly not forgive their guilt.", "comment": "tn Heb \u201cThen he said\u201d; the referent (the Lord) does not appear in Hebrew, but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV \u201cGod\u201d; ASV \u201cJehovah\u201d; NASB, NIV, NRSV \u201cthe Lord\u201d).
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 \u00a7166.b; BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 3.c).
tn The verb \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201cto take away\u201d) frequently denotes \u201cto forgive\u201d meaning to take away sin (BDB 671 s.v. \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 3.c). The construction \u05e0\u05b8\u05e9\u05c2\u05d0 \u05d0\u05b6\u05e9\u05c2\u05bc\u05b8\u05d0 (naso\u2019 \u2019esa\u2019, \u201cI will certainly take away,\u201d infinitive absolute + imperfect of the same root) repeats the root \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
tn Heb \u201chouse\u201d; cf. TEV, NLT \u201cthe people of Israel.\u201d
tn The phrase \u201ctheir guilt\u201d does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of \u05e0\u05b8\u05e9\u05c2\u05d0 \u05d0\u05b6\u05e9\u05c2\u05bc\u05b8\u05d0 (naso\u2019 \u2019esa\u2019, \u201cI will certainly take away\u201d) is an example of brachyology. The accusative \u201cguilt\u201d must be supplied frequently with \u05e0\u05b8\u05e9\u05c2\u05b7\u05d0 (see BDB 671 s.v. \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to \u201cforgive them\u201d (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
sn The negative particle \u05dc\u05d0\u05b9 (lo\u2019, \u201cno, not\u201d) and the root \u05e8\u05b8\u05d7\u05b7\u05dd (rakham, \u201ccompassion\u201d) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally \u201cNo-Pity\u201d) and the announcement of divine judgment, \u201cI will no longer have pity on the nation of Israel.\u201d"}, {"pk": 2846825, "translation": "NET", "book": 28, "chapter": 1, "verse": 7, "text": "But I will have pity on the nation of Judah. I will deliver them by the LORD their God; I will not deliver them by the warrior\u2019s bow, by sword, by military victory, by chariot horses, or by chariots.\u201d", "comment": "tn Heb \u201cby war\u201d (so NAB, NRSV, TEV); KJV, NASB, NIV \u201cbattle.\u201d
sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05d0\u05b2\u05e8\u05b7\u05d7\u05b5\u05dd (v\u00e9\u2019et-bet y\u00e9hudah \u2019arakhem, \u201cbut upon the house of Judah I will show pity\u201d).
tn Heb \u201chouse\u201d; cf. NCV, TEV, NLT \u201cthe people of Judah.\u201d"}, {"pk": 2846826, "translation": "NET", "book": 28, "chapter": 1, "verse": 8, "text": "When she had weaned \u2018No Pity\u2019 (Lo-Ruhamah) she conceived again and gave birth to another son.", "comment": "tn The preterite \u05d5\u05b7\u05ea\u05bc\u05b4\u05d2\u05b0\u05de\u05b9\u05dc (vatigmol, literally, \u201cand she weaned\u201d) functions in a synchronic sense with the following preterite \u05d5\u05b7\u05ea\u05bc\u05b7\u05d4\u05b7\u05e8 (vattahar, literally, \u201cand she conceived\u201d) and may be treated in translation as a dependent temporal clause: \u201cWhen she had weaned\u2026she conceived\u201d (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with \u201cAfter\u201d (NAB, NIV, TEV, NLT)."}, {"pk": 2846827, "translation": "NET", "book": 28, "chapter": 1, "verse": 9, "text": "Then the LORD said: \u201cName him \u2018Not My People\u2019 (Lo-Ammi), because you are not my people and I am not your God.\u201d", "comment": "tn The pronominal suffix on the preposition \u05dc\u05b8\u05db\u05b6\u05dd (lakhem, \u201cyour\u201d) is a plural form, referring to the people of Israel as a whole.
tc The MT reads \u05dc\u05b9\u05d0\u05be\u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 \u05dc\u05b8\u05db\u05b6\u05dd (lo\u2019-\u2019ehyeh lakhem, \u201cI will not be yours\u201d). The editors of BHS suggest emending the text to \u05dc\u05b9\u05d0\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd (lo\u2019-\u2019elohekhem, \u201cI will not be your God\u201d). The emendation creates a tighter parallel with the preceding \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05dc\u05b9\u05d0 \u05e2\u05b7\u05de\u05bc\u05b4\u05d9 (\u2019attem lo\u2019 \u2019ammi, \u201cyou are not my people\u201d). Because of a lack of external evidence, however, the reading of the MT should be retained.tn Heb \u201cI am not yours.\u201d The divine name \u201cGod\u201d is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply \u201cGod\u201d here.sn This is an allusion to Yahweh\u2019s promise to Moses \u05d0\u05b6\u05d4\u05b0\u05d9\u05b6\u05d4 \u05e2\u05b4\u05de\u05bc\u05b8\u05da\u05b0 (\u2019ehyeh \u2019immakh, \u201cI will be with you\u201d; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel\u2019s status as vassal of Yahweh in the conditional Mosaic covenant.
tn The independent personal pronoun \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd (\u2019attem, \u201cyou\u201d) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: \u201cthe people of Israel are not my people\u201d (cf. CEV, NLT).
tn Heb \u201cThen he said\u201d; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here."}, {"pk": 2846828, "translation": "NET", "book": 28, "chapter": 1, "verse": 10, "text": "(2:1) However, in the future the number of the people of Israel will be like the sand of the sea which can be neither measured nor numbered. Although it was said to them, \u201cYou are not my people,\u201d it will be said to them, \u201cYou are children of the living God!\u201d", "comment": "tn The predicate nominative, \u201cYou are\u2026,\u201d is supplied in the translation for stylistic reasons.
tn The vav prefixed to \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 (v\u00e9haya) functions in an adversative sense: \u201chowever\u201d (see R. J. Williams, Hebrew Syntax, 71, \u00a7432).
sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
tn Heb \u201csons\u201d (so KJV, NASB, NIV).
tn Heb \u201csons\u201d (so NASB); KJV, ASV \u201cthe children\u201d; NAB, NIV \u201cthe Israelites.\u201d
tn Heb \u201cin the place\u201d (\u05d1\u05bc\u05b4\u05de\u05b0\u05e7\u05d5\u05b9\u05dd, bimqom). BDB 880 s.v. \u05de\u05b8\u05e7\u05d5\u05b9\u05dd 7.b suggests that \u05d1\u05bc\u05b4\u05de\u05b0\u05e7\u05d5\u05b9\u05dd (preposition \u05d1\u05bc\u05b0, bet, + noun \u05de\u05b8\u05e7\u05d5\u05b9\u05dd, maqom) is an idiom carrying a concessive sense: \u201cinstead of\u201d (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: \u201cin the same place\u201d (HALOT 626 s.v. \u05de\u05b8\u05e7\u05d5\u05b9\u05dd 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1)."}, {"pk": 2846829, "translation": "NET", "book": 28, "chapter": 1, "verse": 11, "text": "Then the people of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, and will flourish in the land. Certainly, the day of Jezreel will be great!", "comment": "tn Or \u201cFor\u201d (so NASB); NCV \u201cbecause\u201d; TEV \u201cYes.\u201d
tn Heb \u201csons\u201d (twice in this verse, so NASB); KJV, ASV \u201cchildren\u201d; NIV, NRSV, TEV \u201cpeople.\u201d
tn Heb \u201chead\u201d (so KJV, NAB, NRSV).
tn Alternatively, \u201cgain possession of the land\u201d (cf. NRSV) or \u201crise up from the land\u201d (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB \u201ccome up from other lands\u201d) or (2) Israel will be \u201cplanted\u201d in the land (Hos 2:24\u201325; cf. NLT \u201cwill\u2026plant his people\u201d)."}, {"pk": 2846830, "translation": "NET", "book": 28, "chapter": 2, "verse": 1, "text": "Then you will call your brother, \u201cMy People\u201d (Ammi)! You will call your sister, \u201cPity\u201d (Ruhamah)!", "comment": "tn Heb \u201cSay to\u2026.\u201d The imperative \u05d0\u05b4\u05de\u05b0\u05e8\u05d5\u05bc (\u2019imru, Qal imperative masculine plural) functions rhetorically, as an example of erotesis of one verbal form (imperative) for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.
sn The suffixes on the nouns \u05d0\u05b2\u05d7\u05b5\u05d9\u05db\u05b6\u05dd (\u2019akhekhem, \u201cyour brother\u201d) and \u05d0\u05b2\u05d7\u05d5\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd (\u2019akhotekhem, \u201cyour sister\u201d) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively."}, {"pk": 2846831, "translation": "NET", "book": 28, "chapter": 2, "verse": 2, "text": "Plead earnestly with your mother (for she is not my wife, and I am not her husband), so that she might put an end to her adulterous lifestyle, and turn away from her sexually immoral behavior.", "comment": "sn The suffix on the noun \u05d0\u05b4\u05de\u05bc\u05b0\u05db\u05b6\u05dd (\u2019imm\u00e9khem, \u201cyour mother\u201d) is a plural form (2nd person masculine). The children of Gomer represent the \u201cchildren\u201d (i.e., people) of Israel; Gomer represents the nation as a whole.
tn Heb \u201cPlead with your mother, plead!\u201d The imperative \u05e8\u05b4\u05d9\u05d1\u05d5\u05bc (rivu, \u201cplead!\u201d) is repeated twice in this line for emphasis. This rhetorical expression is handled in a woodenly literal sense by most English translations: NASB \u201cContend\u2026contend\u201d; NAB \u201cProtest\u2026protest!\u201d; NIV \u201cRebuke\u2026rebuke\u201d; NRSV \u201cPlead\u2026plead\u201d; CEV \u201cAccuse! Accuse your mother!\u201d
tn Heb \u201cput away her adulteries from her face.\u201d The plural noun \u05d6\u05b0\u05e0\u05d5\u05bc\u05e0\u05b6\u05d9\u05d4\u05b8 (z\u00e9nuneha, \u201cadulteries\u201d) is an example of the plural of repeated (or habitual) action: she has had multiple adulterous affairs.
tn The dependent volitive sequence of imperative followed by vav + jussive (\u05e8\u05b4\u05d9\u05d1\u05d5\u05bc, rivu followed by \u05d5\u05b0\u05ea\u05b8\u05e1\u05b5\u05e8, v\u00e9taser) creates a purpose clause: \u201cso that she might turn away from\u201d (= \u201cput an end to\u201d); cf. NRSV \u201cthat she put away\u201d; KJV \u201clet her therefore put away.\u201d Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause.
tn The particle \u05db\u05bc\u05b4\u05d9 (ki) introduces a parenthetical explanatory clause (however, cf. NCV \u201cbecause\u201d).sn The reason that Hosea (representing the Lord) calls upon his children (representing the children of Israel) to plead with Gomer (representing the nation as a whole), rather than pleading directly with her himself, is because Hosea (the Lord) has turned his back on his unfaithful wife (Israel). He no longer has a relationship with her (\u201cfor she is not my wife, and I am not her husband\u201d) because she abandoned him for her lovers.
tn Heb \u201c[put away] her immoral behavior from between her breasts.\u201d Cf. KJV \u201cher adulteries\u201d; NIV \u201cthe unfaithfulness.\u201d"}, {"pk": 2846832, "translation": "NET", "book": 28, "chapter": 2, "verse": 3, "text": "Otherwise, I will strip her naked, and expose her like she was when she was born. I will turn her land into a wilderness and make her country a parched land, so that I might kill her with thirst.", "comment": "tn Heb \u201cand kill her with thirst.\u201d The vav prefixed to the verb (\u05d5\u05b7\u05d4\u05b2\u05de\u05b4\u05ea\u05bc\u05b4\u05d9\u05d4\u05b8, vahamittiha) introduces a purpose/result clause: \u201cin order to make her die of thirst\u201d (purpose) or \u201cand thus make her die of thirst\u201d (result)."}, {"pk": 2846833, "translation": "NET", "book": 28, "chapter": 2, "verse": 4, "text": "I will have no pity on her children, because they are children conceived in adultery.", "comment": "tn Heb \u201csons of adulteries\u201d; KJV \u201cchildren of whoredoms.\u201dsn The word order is rhetorical: the construct clause \u05d1\u05b0\u05e0\u05b5\u05d9 \u05d6\u05b0\u05e0\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd (v\u00ffne z\u00ffnunim, \u201csons of adulteries\u201d), which functions as the predicate nominative, is moved forward, before the independent personal pronoun \u05d4\u05b5\u05de\u05bc\u05b8\u05d4 (hemma, \u201cthey\u201d) which functions as the subject, to focus on the immoral character of her children.
tn Heb \u201cher sons.\u201d English versions have long translated this as \u201cchildren,\u201d however; cf. KJV, ASV, NAB, NASB, NIV, NRSV, NLT.sn The word order is rhetorical: the accusative \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05b8\u05e0\u05b6\u05d9\u05d4\u05b8 (v\u00e9\u2019et-baneha, \u201cher sons\u201d) is moved forward for emphasis."}, {"pk": 2846834, "translation": "NET", "book": 28, "chapter": 2, "verse": 5, "text": "For their mother has committed adultery; she who conceived them has acted shamefully. For she said, \u201cI will seek out my lovers; they are the ones who give me my bread and my water, my wool, my flax, my olive oil, and my wine.", "comment": "tn Heb \u201cmy drinks.\u201d Many English versions use the singular \u201cdrink\u201d here, but cf. NCV, TEV, CEV \u201cwine.\u201d
sn This statement alludes to the practice of sexual rites in the Canaanite fertility cult which attempted to secure agricultural fertility from the Canaanite gods (note the following reference to wool, flax, olive oil, and wine).
tn Heb \u201cI will go after\u201d (so KJV, NAB, NIV, NRSV)."}, {"pk": 2846835, "translation": "NET", "book": 28, "chapter": 2, "verse": 6, "text": "Therefore, I will soon fence her in with thorns; I will wall her in so that she cannot find her way.", "comment": "tn The deictic particle \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 (hinni, \u201cBehold!\u201d) introduces a future-time reference participle that refers to imminent future action: \u201cI am about to\u201d (TEV \u201cI am going to\u201d).
tn Heb \u201cI will hedge up her way\u201d; NIV \u201cblock her path.\u201d
tn Heb \u201cI will wall in her wall.\u201d The cognate accusative construction \u05d5\u05b0\u05d2\u05b8\u05d3\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05be\u05d2\u05bc\u05b0\u05d3\u05b5\u05e8\u05b8\u05d4\u05bc (v\u00ffgadarti \u2019et-g\u00ffderah, \u201cI will wall in her wall\u201d) is an emphatic literary device. The 3rd person feminine singular suffix on the noun functions as a dative of disadvantage: \u201cas a wall against her\u201d (A. B. Davidson, Hebrew Syntax, 3, remark 2). The expression means \u201cI will build a wall to bar her way.\u201d Cf. KJV \u201cI will make a wall\u201d; TEV \u201cI will build a wall\u201d; RSV, NASB, NRSV \u201cI will build a wall against her\u201d; NLT \u201cI will fence her in.\u201d
tn The disjunctive clause (object followed by negated verb) introduces a clause which can be understood as either purpose or result.
tn Heb \u201cher paths\u201d (so NAB, NRSV)."}, {"pk": 2846836, "translation": "NET", "book": 28, "chapter": 2, "verse": 7, "text": "Then she will pursue her lovers, but she will not catch them; she will seek them, but she will not find them. Then she will say, \u201cI will go back to my husband, because I was better off then than I am now.\u201d", "comment": "tn Heb \u201cto my man, the first.\u201d Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as \u201cmy first husband,\u201d although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands.
tn Or \u201cbecause it was better for me then than now\u201d (cf. NCV).
tn Heb \u201cI will go and return\u201d (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 \u00a7120.d, h). The Hebrew phrase \u05d0\u05b5\u05dc\u05b0\u05db\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4 (\u2019elkhah v\u00ff\u2019ashuvah, \u201cI will go and I will return\u201d) connotes, \u201cI will return again.\u201d As cohortatives, both verbs emphasize the resolution of the speaker.
tn In the Hebrew text the accusative direct object pronoun \u05d0\u05b9\u05ea\u05b8\u05dd (\u2019otam, \u201cthem\u201d) is omitted/elided for balanced poetic parallelism. The LXX supplies \u03b1\u1f50\u03c4\u03bf\u03c5\u03c2 (autous, \u201cthem\u201d); but it is not necessary to emend the MT because this is a poetic literary convention rather than a textual problem.
tn Heb \u201covertake\u201d (so KJV, NAB, NASB, NRSV); NLT \u201cbe able to catch up with.\u201d"}, {"pk": 2846837, "translation": "NET", "book": 28, "chapter": 2, "verse": 8, "text": "Yet until now she has refused to acknowledge that I was the one who gave her the grain, the new wine, and the olive oil; and that it was I who lavished on her the silver and gold \u2014 which they used in worshiping Baal!", "comment": "tn Or \u201cFor\u201d (so KJV, NASB); or \u201cBut\u201d (so NCV).
tn The phrase \u201cuntil now\u201d does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
tn Heb \u201cshe does not know\u201d (so NASB, NCV); or \u201cshe does not acknowledge.\u201d
tn The 1st person common singular independent personal pronoun \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 (\u2019anokhi, \u201cI\u201d) is emphatic, since the subject of this verbal clause is already explicit in the verb \u05e0\u05b8\u05ea\u05b7\u05ea\u05bc\u05b4\u05d9 (natatti, Qal perfect 1st person common singular: \u201cI gave\u201d).
tn The phrase \u201cthat it was I who\u201d does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.
sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).
tn Heb \u201cfor Baal\u201d (so NAB, NIV, NRSV); cf. TEV \u201cin the worship of Baal.\u201d"}, {"pk": 2846838, "translation": "NET", "book": 28, "chapter": 2, "verse": 9, "text": "Therefore, I will take back my grain during the harvest time and my new wine when it ripens; I will take away my wool and my flax which I had provided in order to clothe her.", "comment": "tn Heb \u201cI will return and I will take.\u201d The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 \u00a7120.d, h): \u05d0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 \u05d5\u05b0\u05dc\u05b8\u05e7\u05b7\u05d7\u05b0\u05ea\u05bc\u05b4\u05d9 (\u2019ashuv v\u00fflaqakhti) means \u201cI will take back.\u201d
tn Heb \u201cin its time\u201d (so NAB, NRSV).
tn Heb \u201cin its season\u201d (so NAB, NASB, NRSV).
tn The words \u201cwhich I had provided\u201d are not in the Hebrew text, but are supplied in the translation for stylistic reasons; cf. NIV \u201cintended to cover.\u201d
tn Heb \u201cto cover her nakedness\u201d (so KJV and many other English versions); TEV \u201cfor clothing.\u201dsn This announcement of judgment is extremely ironic and forcefully communicates poetic justice: The punishment will fit the crime. The Israelites were literally uncovering their nakedness in temple prostitution in the Baal fertility cult rituals. Yahweh will, in effect, give them what they wanted (nakedness) but not in the way they wanted it: Yahweh will withhold the agricultural fertility they sought from Baal which would lead to nakedness caused by impoverishment."}, {"pk": 2846839, "translation": "NET", "book": 28, "chapter": 2, "verse": 10, "text": "Soon I will expose her lewd nakedness in front of her lovers, and no one will be able to rescue her from me!", "comment": "tn The particle \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah) often refers to the imminent or the impending future: \u201cvery soon\u201d (BDB 774 s.v. \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).
tn Heb \u201cher lewdness\u201d (so KJV, NIV); NAB, NRSV \u201cher shame.\u201d
tn Heb \u201cout of my hand\u201d (so NAB, NASB, NRSV); TEV \u201csave her from my power.\u201d"}, {"pk": 2846840, "translation": "NET", "book": 28, "chapter": 2, "verse": 11, "text": "I will put an end to all her celebration: her annual religious festivals, monthly new moon celebrations, and weekly Sabbath festivities \u2014 all her appointed festivals."}, {"pk": 2846841, "translation": "NET", "book": 28, "chapter": 2, "verse": 12, "text": "I will destroy her vines and fig trees, about which she said, \u201cThese are my wages for prostitution that my lovers gave to me!\u201d I will turn her cultivated vines and fig trees into an uncultivated thicket, so that wild animals will devour them.", "comment": "tn Heb \u201cI will turn them\u201d; the referents (vines and fig trees) have been specified in the translation for clarity.
tn Heb \u201cmy wages.\u201d The words \u201cfor prostitution\u201d are not in the Hebrew text but are supplied for clarity; cf. CEV \u201cgave\u2026as payment for sex.\u201d
tn Heb \u201cthe beasts of the field\u201d (so KJV, NASB); the same expression also occurs in v. 18)."}, {"pk": 2846842, "translation": "NET", "book": 28, "chapter": 2, "verse": 13, "text": "\u201cI will punish her for the festival days when she burned incense to the Baal idols; she adorned herself with earrings and jewelry, and went after her lovers, but she forgot me!\u201d says the LORD.", "comment": "tn The accusative direct object pronoun \u05d5\u05b0\u05d0\u05b9\u05ea\u05b4\u05d9 (v\u00e9\u2019oti, \u201cme\u201d) is emphatic in the word order of this clause (cf. NIV \u201cbut me she forgot\u201d), emphasizing the heinous inappropriateness of Israel\u2019s departure from the Lord.
tn Heb \u201cthe days of the Baals, to whom she burned incense.\u201d The word \u201cfestival\u201d is supplied to clarify the referent of \u201cdays,\u201d and the word \u201cidols\u201d is supplied in light of the plural \u201cBaals\u201d (cf. NLT \u201cher images of Baal\u201d).
tn The vav prefixed to a nonverb (\u05d5\u05b0\u05d0\u05b9\u05ea\u05b4\u05d9, v\u00e9\u2019oti) introduces a disjunctive contrastive clause, which is rhetorically powerful."}, {"pk": 2846843, "translation": "NET", "book": 28, "chapter": 2, "verse": 14, "text": "However, in the future I will allure her; I will lead her back into the wilderness, and speak tenderly to her.", "comment": "tn Following the future-time referent participle (\u05de\u05b0\u05e4\u05b7\u05ea\u05bc\u05b6\u05d9\u05d4\u05b8, m\u00e9fatteha) there is a string of perfects introduced by vav consecutive that refer to future events.
tn The participle \u05de\u05b0\u05e4\u05b7\u05ea\u05bc\u05b6\u05d9\u05d4\u05b8 (m\u00e9fatteha, Piel participle masculine singular + 3rd feminine singular suffix from \u05e4\u05bc\u05b8\u05ea\u05b8\u05d4, patah, \u201cto allure\u201d) following the deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cNow!\u201d) describes an event that will occur in the immediate or near future."}, {"pk": 2846844, "translation": "NET", "book": 28, "chapter": 2, "verse": 15, "text": "From there I will give back her vineyards to her, and turn the \u201cValley of Trouble\u201d into an \u201cOpportunity for Hope.\u201d There she will sing as she did when she was young, when she came up from the land of Egypt.", "comment": "tn Heb \u201cdoor\u201d or \u201cdoorway\u201d; cf. NLT \u201cgateway.\u201d Unlike the days of Joshua, when Achan\u2019s sin jeopardized Israel\u2019s mission and cast a dark shadow over the nation, Israel\u2019s future return to the land will be marked by renewed hope.
tn Heb \u201cValley of Achor,\u201d so named because of the unfortunate incident recorded in Josh 7:1\u201326 (the name is explained in v. 26; the Hebrew term Achor means \u201cdisaster\u201d or \u201ctrouble\u201d). Cf. TEV, CEV \u201cTrouble Valley.\u201d
tn Heb \u201cas in the day when\u201d (so KJV, NASB).
tn Heb \u201cas in the days of her youth\u201d (so NAB, NIV, NRSV)."}, {"pk": 2846845, "translation": "NET", "book": 28, "chapter": 2, "verse": 16, "text": "\u201cAt that time,\u201d declares the LORD, \u201cyou will call, \u2018My husband\u2019; you will never again call me, \u2018My master.\u2019", "comment": "sn There is a wordplay on the terms \u05d1\u05bc\u05b7\u05e2\u05b0\u05dc\u05b4\u05d9 (ba\u2019li, \u201cmy master\u201d) and \u05d4\u05b7\u05d1\u05bc\u05b0\u05e2\u05b8\u05dc\u05b4\u05d9\u05dd (habb\u00e9\u2019alim, \u201cthe Baals\u201d) which are derived from the root \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc (ba\u2019al, \u201cmaster; lord\u201d). This wordplay is especially effective because the term \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc can refer to one\u2019s husband and is also the name of the Canaanite storm god Baal. Referring to a spouse the term normally means \u201chusband; master.\u201d It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201chusband; man\u201d). Due to its similarity in sound to the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel\u2019s worship of Baal and to remove syncretism.
tn There are wordplays on the terms \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish) and \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc (ba\u2019al) here. The term \u05d0\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9 (\u2019ishi, \u201cmy man, husband\u201d) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to \u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d4 (\u2019ishah, \u201cwoman, wife\u201d). The term \u05d1\u05bc\u05b7\u05e2\u05b0\u05dc\u05b4\u05d9 (ba\u2019li, \u201cmy lord\u201d) emphasizes the husband\u2019s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.
tc The MT reads \u05ea\u05bc\u05b4\u05e7\u05b0\u05e8\u05b0\u05d0\u05b4\u05d9 (tiqr\u00ff\u2019i, \u201cyou will call\u201d; Qal imperfect 2nd person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of \u05ea\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05dc\u05b4\u05d9 (tiqra\u2019 li, \u201cshe will call me\u201d; Qal imperfect 3rd person feminine singular followed by preposition \u05dc\u05b0, lamed, + 1st person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of \u05dc\u05b4\u05d9 \u05ea\u05bc\u05b4\u05e7\u05b0\u05e8\u05b0\u05d0\u05b4\u05d9 (tiqr\u00ff\u2019i li) which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the 3rd person (\u201cshe\u201d, so NAB, NCV, TEV).
tn Heb \u201cAnd in that day\u201d; NLT \u201cIn that coming day.\u201d
tc The MT reads \u05ea\u05b4\u05e7\u05b0\u05e8\u05b0\u05d0\u05b4\u05d9 \u05dc\u05b4\u05d9 (tiqr\u00ff\u2019i li, \u201cyou will call me\u201d; Qal imperfect 2nd person feminine singular followed by preposition \u05dc\u05b0, lamed, + 1st person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of \u05ea\u05b4\u05e7\u05b0\u05e8\u05b0\u05d0 \u05dc\u05b4\u05d9 (tiqr\u00ff\u2019 li, \u201cshe will call me\u201d; Qal imperfect 3rd person feminine singular followed by preposition \u05dc\u05b0 + 1st person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note)."}, {"pk": 2846846, "translation": "NET", "book": 28, "chapter": 2, "verse": 17, "text": "For I will remove the names of the Baal idols from your lips, so that you will never again utter their names!\u201d", "comment": "tn Heb \u201cfrom her mouth.\u201d In the translation this is rendered as second person for consistency.
tn Heb \u201cthey will no longer be mentioned by their name.\u201d
tn The vav consecutive prefixed to \u05d5\u05b7\u05d4\u05b2\u05e1\u05b4\u05e8\u05b9\u05ea\u05b4\u05d9 (vahasiroti) \u201cI will remove\u201d (vav consecutive + Hiphil perfect 1st person common singular) introduces an explanatory clause.
tn Heb \u201cthe Baals.\u201d The singular term \u05d1\u05bc\u05b7\u05e2\u05b7\u05dc (ba\u2019al) refers to the Canaanite god Baal himself, while the plural form \u05d4\u05b7\u05d1\u05bc\u05b0\u05e2\u05b8\u05dc\u05b4\u05d9\u05dd (habb\u00e9\u2019alim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. \u05d1\u05bc\u05b8\u05e2\u05b7\u05dc II.1)."}, {"pk": 2846847, "translation": "NET", "book": 28, "chapter": 2, "verse": 18, "text": "\u201cAt that time I will make a covenant for them with the wild animals, the birds of the air, and the creatures that crawl on the ground. I will abolish the warrior\u2019s bow and sword \u2014 that is, every weapon of warfare \u2014 from the land, and I will allow them to live securely.\u201d", "comment": "tn Heb \u201cAnd in that day\u201d (so KJV, ASV).
tn Heb \u201cI will break\u201d; NAB \u201cI will destroy\u201d; NCV \u201cI will smash\u201d; NLT \u201cI will remove.\u201d
tn Heb \u201cbow and sword and warfare.\u201d The first two terms in the triad \u05d5\u05b0\u05e7\u05b6\u05e9\u05c1\u05b6\u05ea \u05d5\u05b0\u05d7\u05b6\u05e8\u05b6\u05d1 \u05d5\u05bc\u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 (v\u00ffqeshet v\u00ffkherev umilkhamah, literally, \u201cbow and sword and warfare\u201d) are examples of synecdoche of specific (bow and sword) for general (weapons of war, so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).
tn Heb \u201cand I will cause them to lie down in safety.\u201d The causative nuance (\u201cwill make them\u201d) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV)."}, {"pk": 2846848, "translation": "NET", "book": 28, "chapter": 2, "verse": 19, "text": "I will commit myself to you forever; I will commit myself to you in righteousness and justice, in steadfast love and tender compassion.", "comment": "tn Heb \u201cI will betroth you to me\u201d (so NIV) here and in the following lines. Cf. NRSV \u201cI will take you for my wife forever.\u201d
tn The preposition \u05d1\u05bc\u05b0 (bet), which is repeated throughout 2:19\u201320 [21-22], denotes price paid (BDB 90 s.v. \u05d1\u05bc\u05b0 III.3; e.g., Ezek 3:14). The text contains an allusion to the payment of bridal gifts. The Lord will impute the moral character to Israel that will be necessary for a successful covenant relationship (contra 4:1)."}, {"pk": 2846849, "translation": "NET", "book": 28, "chapter": 2, "verse": 20, "text": "I will commit myself to you in faithfulness; then you will acknowledge the LORD.\u201d", "comment": "tn The vav consecutive on the suffix conjugation verb \u05d5\u05b0\u05d9\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea\u05bc\u05b0 (v\u00e9yada\u2019at, \u201cthen you will know\u201d) introduces a result clause (cf. NASB, CEV).
tc The MT reads \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, \u201cthe Lord\u201d); however, many Hebrew mss read \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b4\u05d9 (ki \u2019ani, \u201cthat it is I\u201d), as also reflected in the Latin Vulgate (cf. CEV \u201cknow who I am\u201d).
tn Or \u201cknow.\u201d The term \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019, \u201cknow, acknowledge\u201d) is often used in covenant contexts. It can refer to the suzerain\u2019s acknowledgment of his covenant obligations to his vassal or to the vassal\u2019s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb \u201cknow\u201d is metonymical (cause for effect) for \u201cobey.\u201d See H. Huffmann, \u201cThe Treaty Background of Hebrew ya\u201eda\u00e0,\u201d BASOR 181 (1966): 31-37."}, {"pk": 2846850, "translation": "NET", "book": 28, "chapter": 2, "verse": 21, "text": "\u201cAt that time, I will willingly respond,\u201d declares the LORD. \u201cI will respond to the sky, and the sky will respond to the ground;", "comment": "tn The verb \u05e2\u05b8\u05e0\u05b8\u05d4, (\u2019anah) which is used throughout 2:23-24, is related to the root I \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah), \u201cto answer, listen attentively, react willingly\u201d (BDB 772 s.v. 1.b; HALOT 852 s.v. \u05e2\u05e0\u05d4 3.b).
tn Heb \u201cand they.\u201d In the Hebrew text the plural pronoun is used because it refers back to the term translated \u201csky,\u201d which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term \u201cheavens\u201d here, which agrees with a plural pronoun (cf. also NIV, NCV \u201cskies\u201d).
tn Heb \u201cAnd in that day\u201d; NAB, NRSV \u201cOn that day.\u201d"}, {"pk": 2846851, "translation": "NET", "book": 28, "chapter": 2, "verse": 22, "text": "then the ground will respond to the grain, the new wine, and the olive oil; and they will respond to \u2018God Plants\u2019 (Jezreel)!", "comment": "tn Heb \u201cJezreel.\u201d The use of the name \u05d9\u05b4\u05d6\u05b0\u05e8\u05b0\u05e2\u05b6\u05d0\u05dc (yizr\u00e9\u2019e\u2019l, \u201cJezreel\u201d) creates a powerful three-fold wordplay: (1) The proper name \u05d9\u05b4\u05d6\u05b0\u05e8\u05b0\u05e2\u05b6\u05d0\u05dc (\u201cJezreel\u201d) is a phonetic wordplay on the similar sounding name \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc (yisra\u2019el, \u201cIsrael\u201d): God will answer Israel, that is, Jezreel. (2) The name \u05d9\u05b4\u05d6\u05b0\u05e8\u05b0\u05e2\u05b6\u05d0\u05dc (\u201cJezreel\u201d) plays on the verb \u05d6\u05b8\u05e8\u05b7\u05e2 (zara\u2019, \u201cto sow, plant\u201d), the immediately following word: \u05d5\u05bc\u05d6\u05b0\u05e8\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9\u05d4\u05b8 (uz\u00e9ra\u2019tiha, vav + Qal perfect 1st person common singular + 3rd person feminine singular suffix: \u201cI will sow/plant her\u201d). This wordplay creates a popular etymology for \u05d9\u05b4\u05d6\u05b0\u05e8\u05b0\u05e2\u05b6\u05d0\u05dc meaning, \u201cGod sows/plants,\u201d which fits well into the agricultural fertility imagery in 2:21\u201323 [2:23-25]. (3) This positive connotation of \u05d9\u05b4\u05d6\u05b0\u05e8\u05b0\u05e2\u05b6\u05d0\u05dc (\u201cJezreel\u201d) in 2:21\u201323[23-25] reverses the negative connotation of \u05d9\u05b4\u05d6\u05b0\u05e8\u05b0\u05e2\u05b6\u05d0\u05dc (\u201cJezreel\u201d) in 1:4\u20135 (bloodshed of Jehu in the Jezreel Valley)."}, {"pk": 2846852, "translation": "NET", "book": 28, "chapter": 2, "verse": 23, "text": "Then I will plant her as my own in the land. I will have pity on \u2018No Pity\u2019 (Lo-Ruhamah). I will say to \u2018Not My People\u2019 (Lo-Ammi), \u2018You are my people!\u2019 And he will say, \u2018You are my God!\u2019\u201d", "comment": "tn The words \u201cYou are\u201d do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate \u201cmy God\u201d as an exclamation (cf. NAB).
tn The Hebrew text, carrying out the reference to the son born in 1:8\u20139, uses the third person masculine singular pronoun here; some English translations use third person plural (\u201cthey,\u201d so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.
tn Heb \u201cfor myself.\u201d"}, {"pk": 2846853, "translation": "NET", "book": 28, "chapter": 3, "verse": 1, "text": "The LORD said to me, \u201cGo, show love to your wife again, even though she loves another man and continually commits adultery. Likewise, the LORD loves the Israelites although they turn to other gods and love to offer raisin cakes to idols.\u201d", "comment": "tn Heb \u201clove a woman who is loved of a lover and is an adulteress.\u201d
tn The meaning of the noun \u05e8\u05b5\u05e2\u05b7 (rea\u2019) is debated because it has a broad range of meanings: (1) \u201cfriend,\u201d (2) \u201clover,\u201d (3) \u201ccompanion,\u201d (4) \u201cneighbor,\u201d and (5) \u201canother\u201d (HALOT 1253-55 s.v. II \u05e8\u05b5\u05e2\u05b7; BDB 945-46 s.v. II \u05e8\u05b5\u05e2\u05b7). The Hebrew lexicons favor the nuance \u201clover; paramour\u201d here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that \u05e8\u05b5\u05e2\u05b7 does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations: NASB \u201ca woman who is loved by her husband\u201d; NIV \u201cthough she is loved by another\u201d; NAB \u201ca woman beloved of a paramour\u201d; KJV \u201ca woman beloved of her friend\u201d; NJPS \u201ca woman who, while befriended by a companion\u201d; TEV \u201ca woman who is committing adultery with a lover\u201d; CEV \u201can unfaithful woman who has a lover.\u201d
tn Heb \u201cthey are lovers of cakes of raisins.\u201d A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).
tn Heb \u201ca woman.\u201d The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as \u201cyour wife.\u201d
tn Heb \u201cGo again! Love!\u201d Cf. NAB \u201cGive your love to.\u201d
tc The MT vocalizes \u05d0\u05b2\u05d4\u05bb\u05d1\u05b7\u05ea (\u2019ahuvat) as a construct form of the Qal passive participle and takes \u05e8\u05b5\u05e2\u05b7 (rea\u2019) as a genitive of agent: \u201cwho is loved by \u05e8\u05b5\u05e2\u05b7.\u201d However, the ancient versions (LXX, Syriac, Vulgate) all vocalize \u05d0\u05b2\u05d4\u05bb\u05d1\u05b7\u05ea as an absolute form of the Qal active participle, and take \u05e8\u05b5\u05e2\u05b7 as the accusative direct object: \u201cwho loves \u05e8\u05b5\u05e2\u05b7.\u201d The English translations consistently follow the MT. The editors of BHS suggest the revocalization but with some reservation. For discussion of the vocalization, see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:230.tn Heb \u201ca woman who is loved by a companion\u201d (\u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d4 \u05d0\u05b2\u05d4\u05bb\u05d1\u05b7\u05ea \u05e8\u05b5\u05e2\u05b7, \u2019ishah \u2019ahuvat rea\u2019). The substantival participle \u05d0\u05b2\u05d4\u05bb\u05d1\u05b7\u05ea (\u201cone who is loved\u201d) is in apposition to \u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d4 (\u201ca woman\u201d). The genitive noun \u05e8\u05b5\u05e2\u05b7 (\u201ccompanion\u201d) functions as the agent of the preceding construct noun: \u201cwho is loved by a companion\u201d (\u05d0\u05b2\u05d4\u05bb\u05d1\u05b7\u05ea \u05e8\u05b5\u05e2\u05b7). Cf. NAB \u201ca woman beloved of a paramour\u201d; NRSV \u201ca woman who has a lover.\u201d
tn Heb \u201csons of Israel\u201d (so NASB); KJV \u201cchildren of Israel\u201d; NAB \u201cpeople of Israel.\u201d
tn Heb \u201clike the love of the Lord.\u201d The genitive after the construct functions as a subjective genitive."}, {"pk": 2846854, "translation": "NET", "book": 28, "chapter": 3, "verse": 2, "text": "So I paid fifteen shekels of silver and about seven bushels of barley to purchase her.", "comment": "tc The LXX reads \u201ca homer of barley and a measure of wine,\u201d a reading followed by some English translations (e.g., NRSV, NLT).tn Heb \u201ca homer of barley and a lethech of barley.\u201d A homer was about 5 bushels (180 liters) and a lethech about 2.5 bushels (90 liters)."}, {"pk": 2846855, "translation": "NET", "book": 28, "chapter": 3, "verse": 3, "text": "Then I told her, \u201cYou must live with me many days; you must not commit adultery or have sexual intercourse with another man, and I also will wait for you.\u201d", "comment": "tn Heb \u201cand you will not be for\u201d; NIV \u201cbe intimate with.\u201d"}, {"pk": 2846856, "translation": "NET", "book": 28, "chapter": 3, "verse": 4, "text": "For the Israelites must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols.", "comment": "tn Heb \u201csons of Israel\u201d (so NASB); KJV \u201cchildren of Israel\u201d; NAB \u201cpeople of Israel\u201d (likewise in the following verse)."}, {"pk": 2846857, "translation": "NET", "book": 28, "chapter": 3, "verse": 5, "text": "Afterward, the Israelites will turn and seek the LORD their God and their Davidic king. Then they will submit to the LORD in fear and receive his blessings in the future.", "comment": "tn Heb \u201cin the end of the days.\u201d Cf. NAB, NASB, NIV, NCV, NLT \u201cin the last days.\u201d
tn Heb \u201cDavid their king\u201d; cf. NCV \u201cthe king from David\u2019s family\u201d; TEV \u201ca descendant of David their king\u201d; NLT \u201cDavid\u2019s descendant, their king.\u201d sn It is not clear whether Hosea was predicting a restoration of Davidic kingship over Israel and Judah (e.g., Jer 17:25; 22:2) or referring to the ultimate Davidic king, namely, the Messiah, who will fulfill the conditions of the Davidic covenant and inaugurate/fulfill the blessings of the Davidic covenant for Israel. The Messiah is frequently pictured as the \u201cNew David\u201d because he would fulfill the ideals of the Davidic covenant and be everything that David and his descendants were commissioned to be (e.g., Isa 9:7[6]; 16:5; Jer 23:5\u20136; 30:9; 33:15\u201316; Ezek 34:23\u201324; 37:24\u201325).
tn Heb \u201chis goodness\u201d; NLT \u201chis good gifts.\u201d"}, {"pk": 2846858, "translation": "NET", "book": 28, "chapter": 4, "verse": 1, "text": "Hear the word of the LORD, you Israelites! For the LORD has a covenant lawsuit against the people of Israel. For there is neither faithfulness nor loyalty in the land, nor do they acknowledge God.", "comment": "tn Heb \u201cwith the inhabitants of the land\u201d (so KJV); NAB, NASB, NRSV \u201cagainst the inhabitants of the land.\u201d
tn Heb \u201cthere is no truthfulness nor loyalty nor knowledge of God in the land.\u201d Here \u201cknowledge of God\u201d refers to recognition of his authority and obedience to his will.
tn The noun \u05e8\u05b4\u05d9\u05d1 (riv, \u201cdispute, lawsuit\u201d) is used in two contexts: (1) nonlegal contexts: (a) \u201cdispute\u201d between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) \u201cbrawl; quarrel\u201d between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) \u201clawsuit; legal process\u201d (e.g., Exod 23:3\u20136; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) \u201clawsuit; legal case\u201d (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God\u2019s \u201clawsuit\u201d on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. \u05e8\u05b4\u05d9\u05d1). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.
tn Heb \u201csons of Israel\u201d (so NASB); KJV \u201cchildren of Israel\u201d; NAB, NRSV \u201cpeople of Israel.\u201d"}, {"pk": 2846859, "translation": "NET", "book": 28, "chapter": 4, "verse": 2, "text": "There is only cursing, lying, murder, stealing, and adultery. They resort to violence and bloodshed.", "comment": "tn Heb \u201cthey break out and bloodshed touches bloodshed.\u201d The Hebrew term \u05e4\u05bc\u05b8\u05e8\u05b7\u05e5 (parats, \u201cto break out\u201d) refers to violent and wicked actions (BDB 829 s.v. \u05e4\u05bc\u05b8\u05e8\u05b7\u05e5 7; HALOT 972 s.v. \u05e4\u05e8\u05e5 6.c). It is used elsewhere in a concrete sense to describe breaking through physical barriers. Here it is used figuratively to describe breaking moral barriers and restraints (cf. TEV \u201cCrimes increase, and there is one murder after another\u201d)."}, {"pk": 2846860, "translation": "NET", "book": 28, "chapter": 4, "verse": 3, "text": "Therefore the land will mourn, and all its inhabitants will perish. The wild animals, the birds of the sky, and even the fish in the sea will perish.", "comment": "tn Or \u201clanguish\u201d (so KJV, NRSV); NIV \u201cwaste away.\u201d
tn Heb \u201cthe beasts of the field\u201d (so NAB, NIV)."}, {"pk": 2846861, "translation": "NET", "book": 28, "chapter": 4, "verse": 4, "text": "Do not let anyone accuse or contend against anyone else: for my case is against you priests!", "comment": "tc The MT reads \u05d5\u05b0\u05e2\u05b7\u05de\u05bc\u05b0\u05da\u05b8 \u05db\u05bc\u05b4\u05de\u05b0\u05e8\u05b4\u05d9\u05d1\u05b5\u05d9 \u05db\u05b9\u05d4\u05b5\u05df (v\u00ff\u2019amm\u00ffkha kimrive khohen): \u201cAnd your people [are] like those who contend against the priest.\u201d This is reflected in the LXX and the versions; however, it is syntactically awkward and makes little sense in context. Several textual critics suggest emending the text to read \u05d5\u05b0\u05e2\u05b4\u05de\u05bc\u05b0\u05da\u05b8 \u05e8\u05b4\u05d9\u05d1\u05b4\u05d9 \u05db\u05b9\u05d4\u05b5\u05df (v\u00ff\u2019imm\u00ffkha rivi khohen): \u201cMy contention is with/against you, O priest!\u201d This involves (1) the revocalization of \u05e2\u05b7\u05de\u05bc\u05b0\u05da\u05b8 (\u201cyour people\u201d) to \u05e2\u05b4\u05de\u05bc\u05b0\u05da\u05b8 (\u201cwith/against you\u201d) and (2) positing dittography (a letter written twice instead of once) of \u05db\u05bc\u05b0 (kaf) between original \u05d5\u05b0\u05e2\u05b7\u05de\u05bc\u05b0\u05da\u05b8 \u05e8\u05b4\u05d9\u05d1\u05b4\u05d9 to create \u05d5\u05b0\u05e2\u05b7\u05de\u05bc\u05b0\u05da\u05b8 \u05db\u05bc\u05b4\u05e8\u05b4\u05d9\u05d1\u05b4\u05d9 (MT). The BHS editors suggest that the MT is corrupt and should be emended. However, the editors of the Hebrew Old Testament Text Project retain the MT reading with a \u201cB\u201d rating. Likewise, the English translations are split: (1) KJV \u201cfor thy people are as they that strive with the priest\u201d; NASB \u201cfor your people are like those who contend with the priest\u201d; NIV \u201cfor your people are like those who bring charges against a priest\u201d; (2) RSV \u201cfor with you is my contention, O priest\u201d; NJPS \u201cfor this your people has a grievance against [you], O priest!\u201d; TEV \u201cmy complaint is against you priests\u201d; CEV \u201cMy case is against you, the priests!\u201dtn The singular noun \u05db\u05bc\u05b9\u05d4\u05b5\u05df (cohen, \u201cpriest\u201d) may be understood as a singular of number (so KJV, NASB, NRSV), referring to a singular individual (perhaps the high priest); however, it is more likely that it functions as a collective singular, referring to the priesthood as a whole (e.g., 4:7\u201310, so NAB, NCV, TEV, NLT, CEV). Collective singular forms alternate with plural forms throughout the oracle against the priests in 4:4\u201310.
tn Or \u201cLet no one contend or accuse.\u201d"}, {"pk": 2846862, "translation": "NET", "book": 28, "chapter": 4, "verse": 5, "text": "You stumble day and night, and the false prophets stumble with you; You have destroyed your own people!", "comment": "tc The MT reads \u05d5\u05b0\u05d3\u05b8\u05de\u05b4\u05d9\u05ea\u05b4\u05d9 \u05d0\u05b4\u05de\u05bc\u05b6\u05da\u05b8 (v\u00ffdamiti \u2019immekha, \u201cand I will destroy your mother\u201d), and is followed by most English versions; however, the text should probably be emended to \u05d5\u05b0\u05d3\u05b8\u05de\u05b4\u05d9\u05ea \u05e2\u05b7\u05de\u05bc\u05b6\u05da\u05b8 (v\u00ffdamit \u2019ammekha, \u201cand you have destroyed your own people\u201d). The 2nd person masculine singular form \u05d5\u05b0\u05d3\u05b8\u05de\u05b4\u05d9\u05ea (v\u00ffdamit, \u201cand you have destroyed\u201d) is preserved in several medieval Hebrew mss and reflected in Jerome\u2019s Vulgate. For discussion in favor of the MT reading, see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.tn Or \u201cand I will destroy your mother\u201d (so NASB, NRSV)."}, {"pk": 2846863, "translation": "NET", "book": 28, "chapter": 4, "verse": 6, "text": "You have destroyed my people by failing to acknowledge me! Because you refuse to acknowledge me, I will reject you as my priests. Because you reject the law of your God, I will reject your descendants.", "comment": "tn Heb \u201cthey have destroyed\u201d or \u201cmy people are destroyed\u201d (so KJV, NIV, NRSV).
tn Heb \u201cBecause you reject knowledge\u201d; NLT \u201cbecause they don\u2019t know me.\u201d
tn Heb \u201chave forgotten\u201d; NAB, NIV \u201chave ignored.\u201d
tn Heb \u201cforget\u201d (so KJV, NRSV); NLT \u201cforget to bless.\u201d"}, {"pk": 2846864, "translation": "NET", "book": 28, "chapter": 4, "verse": 7, "text": "The more the priests increased in numbers, the more they rebelled against me. They have turned their glorious calling into a shameful disgrace!", "comment": "tc The MT reads \u05d0\u05b8\u05de\u05b4\u05d9\u05e8 (\u2019amir, \u201cI will change, exchange\u201d; Hiphil imperfect 1st person common singular from \u05de\u05d5\u05bc\u05e8, mur, \u201cto change, exchange\u201d). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was corrupt) preserves the reading \u05d4\u05b5\u05de\u05b4\u05d9\u05e8\u05d5\u05bc (hemiru, \u201cthey have exchanged\u201d; Hiphil perfect 3rd person common plural from \u05de\u05d5\u05bc\u05e8). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT: KJV, RSV, NASB \u201cI will change their glory into shame\u201d and TEV \u201cI will turn your honor into disgrace\u201d; however, others adopt the alternate tradition: NRSV \u201cthey changed their glory into shame\u201d and NIV \u201cthey exchanged their Glory for something disgraceful.\u201d For discussion in favor of the MT reading, see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232."}, {"pk": 2846865, "translation": "NET", "book": 28, "chapter": 4, "verse": 8, "text": "They feed on the sin offerings of my people; their appetites long for their iniquity!"}, {"pk": 2846866, "translation": "NET", "book": 28, "chapter": 4, "verse": 9, "text": "I will deal with the people and priests together: I will punish them both for their ways, and I will repay them for their deeds.", "comment": "tn Heb \u201cAnd it shall be, like people, like priest\u201d (so ASV); NAB \u201cThe priests shall fare no better than the people.\u201d"}, {"pk": 2846867, "translation": "NET", "book": 28, "chapter": 4, "verse": 10, "text": "They will eat, but not be satisfied; they will engage in prostitution, but not increase in numbers; because they have abandoned the LORD by pursuing other gods.", "comment": "tn Heb \u201cby guarding harlotry.\u201d The present translation assumes that the first word of v. 11 in the Hebrew text is to be taken with the infinitive at the end of v. 10 (so also NAB, NIV, NCV, NRSV)."}, {"pk": 2846868, "translation": "NET", "book": 28, "chapter": 4, "verse": 11, "text": "Old and new wine take away the understanding of my people.", "comment": "tn Heb \u201ctake away the heart of my people.\u201d The present translation assumes that the first word of v. 12 in the Hebrew text is to be construed with the noun at the end of v. 11 (so also TEV, CEV, NLT)."}, {"pk": 2846869, "translation": "NET", "book": 28, "chapter": 4, "verse": 12, "text": "They consult their wooden idols, and their diviner\u2019s staff answers with an oracle. The wind of prostitution blows them astray; they commit spiritual adultery against their God.", "comment": "tn Heb \u201cadultery.\u201d The adjective \u201cspiritual\u201d is supplied in the translation to clarify that apostasy is meant here."}, {"pk": 2846870, "translation": "NET", "book": 28, "chapter": 4, "verse": 13, "text": "They sacrifice on the mountaintops, and burn offerings on the hills; they sacrifice under oak, poplar, and terebinth, because their shade is so pleasant. As a result, your daughters have become cult prostitutes, and your daughters-in-law commit adultery!", "comment": "tn The phrase \u201cthey sacrifice\u201d is not repeated in the Hebrew text here but is implied by parallelism; it is provided in the translation for the sake of clarity."}, {"pk": 2846871, "translation": "NET", "book": 28, "chapter": 4, "verse": 14, "text": "I will not punish your daughters when they commit prostitution, nor your daughters-in-law when they commit adultery. For the men consort with harlots, they sacrifice with temple prostitutes. It is true: \u201cA people that lacks understanding will come to ruin!\u201d", "comment": "tn The words \u201cit is true\u201d are supplied in the translation to indicate that this is a conclusion drawn on the preceding behavior. Cf. NAB \u201cSo must a people\u201d; NRSV \u201cthus a people\u201d; TEV \u201cAs the proverb says, \u2018A people.\u2019\u201d"}, {"pk": 2846872, "translation": "NET", "book": 28, "chapter": 4, "verse": 15, "text": "Although you, O Israel, commit adultery, do not let Judah become guilty! Do not journey to Gilgal! Do not go up to Beth Aven! Do not swear, \u201cAs surely as the LORD lives!\u201d", "comment": "sn Beth Aven means \u201chouse of wickedness\u201d in Hebrew; it is a polemic reference to \u201cBethel,\u201d which means \u201chouse of God.\u201d Cf. CEV \u201cat sinful Bethel.\u201d"}, {"pk": 2846873, "translation": "NET", "book": 28, "chapter": 4, "verse": 16, "text": "Israel has rebelled like a stubborn heifer! Soon the LORD will put them out to pasture like a lamb in a broad field!", "comment": "tn The particle \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah) often refers to the imminent or the impending future: \u201cvery soon\u201d (BDB 774 s.v. \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).
tn The Hebrew verb \u201chas rebelled\u201d (\u05e1\u05b8\u05e8\u05b7\u05e8, sarar) can also mean \u201cto be stubborn.\u201d This is the same root used in the simile: \u201clike a stubborn (\u05e1\u05b9\u05e8\u05b5\u05e8\u05b8\u05d4, sorerah) heifer.\u201d The similarity between Israel and a stubborn heifer is emphasized by the repetition of the same term.
tn Or \u201cHow can the Lord feed them like a lamb in a meadow?\u201d The syntax of this line is difficult and has been understood in two ways: (1) a declarative statement as an announcement of judgment (BDB 774 s.v. \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 1.b): \u201cNow the Lord will feed them like a lamb in the broad field\u201d (cf. KJV, ASV, NCV, NLT) or (2) as a rhetorical question lamenting the uncooperative spirit of Israel: \u201cHow can the Lord feed them like a lamb in a meadow?\u201d; cf. NAB, NASB, NIV, NRSV, TEV), designed to produce a negative answer (\u201cHe cannot feed them\u2026!\u201d). However, this statement lacks an explicit interrogative marker. Although Hosea occasionally asks a rhetorical question without an explicit interrogative marker (e.g., 10:9; 13:14a), he normally does use a rhetorical particle to introduce rhetorical questions (e.g., 6:4; 8:5; 9:5, 14; 11:8; 13:9\u201310, 14b). Elsewhere, Hosea uses the introductory temporal adverb \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u201csoon\u201d) to introduce announcements of imminent future judgment (2:12; 4:16; 5:7; 8:8, 13; 10:2) and accusations of sin (5:3; 13:2). Although Israel has been as rebellious as a stubborn heifer, the Lord will indeed gain control of Israel: they will be like lambs (weakened and defeated) when he puts them out to pasture in a broad field (exile)."}, {"pk": 2846874, "translation": "NET", "book": 28, "chapter": 4, "verse": 17, "text": "Ephraim has attached himself to idols; Do not go near him!"}, {"pk": 2846875, "translation": "NET", "book": 28, "chapter": 4, "verse": 18, "text": "They consume their alcohol, then engage in cult prostitution; they dearly love their shameful behavior."}, {"pk": 2846876, "translation": "NET", "book": 28, "chapter": 4, "verse": 19, "text": "A whirlwind has wrapped them in its wings; they will be brought to shame because of their idolatrous worship.", "comment": "tn Heb \u201ctheir altars\u201d (so NAB, NRSV) or \u201ctheir sacrifices\u201d (so KJV, NASB, NIV). Here \u05d6\u05b4\u05d1\u05b0\u05d7\u05d5\u05b9\u05ea\u05b8\u05dd (zivkhotam, \u201caltars; sacrifices\u201d) is a metonymy of association for Israel\u2019s apostate idolatrous Baal worship."}, {"pk": 2846877, "translation": "NET", "book": 28, "chapter": 5, "verse": 1, "text": "Hear this, you priests! Pay attention, you Israelites! Listen closely, O king! For judgment is about to overtake you! For you were like a trap to Mizpah, like a net spread out to catch Tabor.", "comment": "sn The noun \u05e8\u05b6\u05e9\u05c1\u05b6\u05ea (reshet, \u201cnet\u201d) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. \u05e8\u05b6\u05e9\u05c1\u05b6\u05ea).
tn Heb \u201cyou were a trap to Mizpah.\u201d
sn The noun \u05e4\u05bc\u05b7\u05d7 (pakh, \u201ctrap\u201d) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17\u201318; Jer 18:22; 48:43\u201344; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. \u05e4\u05bc\u05b7\u05d7).
tn Heb \u201cfor the judgment is to you\u201d; or \u201cFor this accusation is against you.\u201d Cf. NIV \u201cThis judgment is against you.\u201d
tn Heb \u201cO house of the king\u201d (so KJV); NIV \u201cO royal house.\u201d
tn Heb \u201cUse the ear\u201d; ASV \u201cgive ear.\u201d
tn Heb \u201cO house of Israel\u201d (so NAB, NASB, NRSV); NLT \u201call of Israel\u2019s leaders.\u201d
tn Heb \u201cand a net spread out over Tabor.\u201d"}, {"pk": 2846878, "translation": "NET", "book": 28, "chapter": 5, "verse": 2, "text": "Those who revolt are knee-deep in slaughter, but I will discipline them all.", "comment": "tc The MT reads \u05d5\u05b0\u05e9\u05c1\u05b7\u05d7\u05b2\u05d8\u05b8\u05d4 \u05e9\u05c2\u05b5\u05d8\u05b4\u05d9\u05dd \u05d4\u05b6\u05e2\u05b0\u05de\u05b4\u05d9\u05e7\u05d5\u05bc (v\u00ffshakhatah setim he\u2019miqu): \u201cand rebels have made deep the slaughter.\u201d The BHS editors propose \u05d5\u05e9\u05c1\u05b7\u05d7\u05b7\u05ea \u05d4\u05b7\u05e9\u05c1\u05bc\u05b4\u05d8\u05bc\u05b4\u05d9\u05dd \u05d4\u05b6\u05e2\u05b0\u05de\u05b4\u05d9\u05e7\u05d5\u05bc (v\u00ffshakhat hashittim he\u2019miqu): \u201cthey have made the pit of Shittim [place of idolatry] deep\u201d (cf. NRSV, TEV, NLT; see BDB 1006 s.v. \u05e9\u05c1\u05b7\u05d7\u05b2\u05d8\u05bc\u05b8\u05d4). This involves: (1) phonological confusion between the similar sounding consonants \u05ea (tav) and \u05d8 (tet), (2) redivision of words to take \u05d4 (hey) as the article with \u05d4\u05b7\u05e9\u05c1\u05bc\u05b4\u05d8\u05bc\u05b4\u05d9\u05dd rather than feminine noun ending of \u05d5\u05b0\u05e9\u05c1\u05b7\u05d7\u05b2\u05d8\u05b8\u05d4, and (3) revocalization of \u05d4\u05b7\u05e9\u05c1\u05bc\u05b4\u05d8\u05bc\u05b4\u05d9\u05dd with the two daghesh fortes. Retaining the reading of the MT is preferable here.tn Heb \u201cand those who revolt have gone deep into slaughter\u201d (similar KJV, NIV); NASB \u201cdeep in depravity.\u201d
tn Heb \u201cbut I am discipline to all of them\u201d; ASV \u201cbut I am a rebuker of them all.\u201d"}, {"pk": 2846879, "translation": "NET", "book": 28, "chapter": 5, "verse": 3, "text": "I know Ephraim all too well; the evil of Israel is not hidden from me. For you have engaged in prostitution, O Ephraim; Israel has defiled itself.", "comment": "tn The phrase \u201cthe evil of\u201d does not appear in the Hebrew text here, but is implied by the metonymical (cause-effect) use of the term \u201cIsrael.\u201d It is supplied in the translation for the sake of clarity. Cf. NCV \u201cwhat they have done is not hidden from me.\u201d
tn Or \u201cIsrael has become corrupt\u201d; NCV \u201chas made itself unclean\u201d; TEV \u201care unfit to worship me.\u201d
tn The phrase \u201call too well\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity and stylistic reasons."}, {"pk": 2846880, "translation": "NET", "book": 28, "chapter": 5, "verse": 4, "text": "Their wicked deeds do not allow them to return to their God; because a spirit of idolatry controls their heart, and they do not acknowledge the LORD.", "comment": "tn Heb \u201ca spirit of harlotries\u201d; NIV \u201ca spirit of prostitution\u201d; TEV \u201cIdolatry has a powerful hold on them.\u201d However, CEV takes this literally: \u201cyour constant craving for sex keeps you from knowing me.\u201d
tn Heb \u201cis in their heart\u201d (so NIV); NASB, NRSV \u201cis within them.\u201d"}, {"pk": 2846881, "translation": "NET", "book": 28, "chapter": 5, "verse": 5, "text": "The arrogance of Israel testifies against it; Israel and Ephraim will be overthrown because of their iniquity. Even Judah will be brought down with them.", "comment": "tn Heb \u201cwill stumble\u201d (so NCV). The term \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc (kashal) appeared in the preceding line (Niphal \u201cbe overthrown\u201d) and now appears here (Qal \u201cwill stumble\u201d). The repetition of \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc emphasizes that a similar fate will befall Judah because it failed to learn its lesson from God\u2019s judgment on Israel. The verb \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc (\u201cto stumble\u201d) does not describe the moral stumbling of Judah, but the effect of God\u2019s judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2), and the toil of exile (Lam 5:13).
tn Heb \u201cwill stumble\u201d (so NCV, NLT). The verb \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc (kashal, \u201cto stumble; to stagger; to totter\u201d) is used figuratively to describe distress (Isa 59:10; Ps 107:12), the debilitating effects of misfortune and calamity (Isa 5:27), and toil in exile (Lam 5:13). It is often used figuratively to describe the overthrow of a people or nation through divine judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2). The Niphal stem used here is also frequently used in reference to divine judgment: \u201cbe overthrown,\u201d of nations, armies (Jer 6:15; 8:12; Dan 11:19, 33, 34, 41; BDB 505 s.v. \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc 1.b). This figurative use of \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc is often used in collocation with \u05e0\u05b8\u05e4\u05b7\u05dc (nafal, \u201cto fall\u201d; Isa 3:8; 31:3; 8:15; Jer 6:15; Dan 11:19).
tn Or \u201cin\u201d (so NAB, NIV, NRSV)."}, {"pk": 2846882, "translation": "NET", "book": 28, "chapter": 5, "verse": 6, "text": "Although they bring their flocks and herds to seek the favor of the LORD, They will not find him \u2014 he has withdrawn himself from them!", "comment": "tn Heb \u201cthe Lord\u201d; the phrase \u201cthe favor of\u201d does not appear in Hebrew here, but is supplied for the sake of clarity. It is implied by the metonymical (cause-effect) reference to the Lord, the source of favor and forgiveness.
sn The terms flocks and herds are used figuratively for animal sacrifices (metonymy of association). Hosea describes the futility of seeking God\u2019s favor with mere ritual sacrifice without the prerequisite moral obedience (e.g., 1 Sam 15:24; Ps 50:6\u20138; 51:17\u201318; Isa 1:12; Mic 6:6\u20138).
tn Heb \u201cthey go out to seek the Lord\u201d; NCV \u201cto worship the Lord\u201d; NLT \u201cto offer sacrifices to the Lord.\u201d"}, {"pk": 2846883, "translation": "NET", "book": 28, "chapter": 5, "verse": 7, "text": "They have committed treason against the LORD, because they bore illegitimate children. Soon the new moon festival will devour them and their fields.", "comment": "tn Heb \u201cdealt treacherously against\u201d (so KJV, NASB); NRSV \u201cdealt faithlessly\u201d; NLT \u201cbetrayed the honor of.\u201d
tn The particle \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (\u2019attah) often refers to the imminent or the impending future: \u201cvery soon\u201d (BDB 774 s.v. \u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2)."}, {"pk": 2846884, "translation": "NET", "book": 28, "chapter": 5, "verse": 8, "text": "Blow the ram\u2019s horn in Gibeah! Sound the trumpet in Ramah! Sound the alarm in Beth Aven! Tremble in fear, O Benjamin!", "comment": "tc The MT reads the anomalous \u05d0\u05b7\u05d7\u05b2\u05e8\u05b6\u05d9\u05da\u05b8 \u05d1\u05bc\u05b4\u05e0\u05b0\u05d9\u05b8\u05de\u05b4\u05d9\u05df (\u2019akharekha binyamin, \u201cbehind you, O Benjamin\u201d), a reading followed by many English versions. The LXX reads \u1f10\u03be\u03ad\u03c3\u03c4\u03b7 (exesth) which might reflect an alternate textual tradition of \u05d4\u05b7\u05d7\u05b2\u05e8\u05b4\u05d3\u05d5\u05bc \u05d1\u05bc\u05b4\u05e0\u05b0\u05d9\u05b8\u05de\u05b4\u05d9\u05df (hakharidu binyamin, \u201cTremble in fear, O Benjamin\u201d); the verb form would be a Hiphil imperative 2nd person masculine plural from \u05d7\u05b8\u05e8\u05b7\u05d3 (kharad, \u201cto tremble, be terrified\u201d; BDB 353 s.v. \u05d7\u05b8\u05e8\u05b7\u05d3). For discussion of this textual problem, see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:236.
sn See the note on the place name Beth Aven in 4:15."}, {"pk": 2846885, "translation": "NET", "book": 28, "chapter": 5, "verse": 9, "text": "Ephraim will be ruined in the day of judgment! What I am declaring to the tribes of Israel will certainly take place!", "comment": "tn The verb \u05d4\u05d5\u05b9\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 (hoda\u2019ti, Hiphil perfect 1st person common singular from \u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019; Qal \u201cto know,\u201d Hiphil \u201cto make known, declare\u201d) here functions as (1) an instantaneous perfect, representing an action being performed at the same instant that the speaker utters the statement (e.g., Gen 14:22; Deut 8:19; 26:3; 2 Sam 17:11; 19:30; Ps 143:6); or (2) an epistolary perfect, representing a situation in past time from the viewpoint of the recipient of the message but in present time from the viewpoint of the writer (e.g., 1 Kgs 15:19; 2 Chr 2:12). For functions of the perfect tense (suffix-conjugation), see IBHS 486-90 \u00a730.5.1.
tn Heb \u201cday of rebuke\u201d (so KJV, NASB); NCV, NRSV, TEV, NLT \u201cday of punishment.\u201d
tn The substantival use of the Niphal participle \u05e0\u05b6\u05d0\u05b1\u05de\u05b8\u05e0\u05b8\u05d4 (ne\u2019emanah, \u201cthat which is sure\u201d) refers to an event that will occur in the future (BDB 52 s.v. \u05d0\u05b8\u05de\u05b7\u05df 2)."}, {"pk": 2846886, "translation": "NET", "book": 28, "chapter": 5, "verse": 10, "text": "The princes of Judah are like those who move boundary markers. I will pour out my rage on them like a torrential flood!", "comment": "tn Heb \u201clike water\u201d (so KJV, NAB, NRSV); NLT \u201clike a waterfall.\u201d The term \u05de\u05b7\u05d9\u05b4\u05dd (mayim, \u201cwater\u201d) often refers to literal flood waters (Gen 7:7, 10; 8:3, 7\u20139; Isa 54:9) and figuratively describes the Lord\u2019s judgment that totally destroys the wicked (BDB 566 s.v. \u05de\u05b7\u05d9 4.k)."}, {"pk": 2846887, "translation": "NET", "book": 28, "chapter": 5, "verse": 11, "text": "Ephraim will be oppressed, crushed under judgment, because he was determined to pursue worthless idols.", "comment": "tn The verb \u05e2\u05b8\u05e9\u05c1\u05b7\u05e7 (\u2019ashaq, \u201cto oppress\u201d) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. \u05e2\u05b8\u05e9\u05c1\u05b7\u05e7 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles \u05e2\u05b8\u05e9\u05c1\u05d5\u05bc\u05e7 (\u2019ashuq, \u201coppressed\u201d) and \u05e8\u05b0\u05e6\u05d5\u05bc\u05e5 (r\u00fftsuts, \u201ccrushed\u201d) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, \u201cabout to\u201d (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17\u201318; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 \u00a737.6f.
sn The term \u05e8\u05b0\u05e6\u05d5\u05bc\u05e5 (r\u00fftsuts, \u201ccrushed\u201d) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the Lord\u2019s judgment.
tn Heb \u201ccrushed of judgment\u201d (\u05e8\u05b0\u05e6\u05d5\u05bc\u05e5 \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8, r\u00fftsuts mishpat). The second term is a genitive of cause (\u201ccrushed because of judgment\u201d or \u201ccrushed under judgment\u201d) rather than respect (\u201ccrushed in judgment,\u201d as in many English versions).
tn The meaning of the Hebrew term translated \u201cworthless idols\u201d is uncertain; cf. KJV \u201cthe commandment\u201d; NASB \u201cman\u2019s command\u201d; NAB \u201cfilth\u201d; NRSV \u201cvanity.\u201d"}, {"pk": 2846888, "translation": "NET", "book": 28, "chapter": 5, "verse": 12, "text": "I will be like a moth to Ephraim, like wood rot to the house of Judah.", "comment": "tn The noun \u05e8\u05b8\u05e7\u05b8\u05d1 (raqav, \u201crottenness, decay\u201d) refers to wood rot caused by the ravages of worms (BDB 955 s.v. \u05e8\u05b8\u05e7\u05b8\u05d1); cf. NLT \u201cdry rot.\u201d The related noun \u05e8\u05b4\u05e7\u05bc\u05b8\u05d1\u05d5\u05b9\u05df (riqqavon) refers to \u201crotten wood\u201d (Job 41:27)."}, {"pk": 2846889, "translation": "NET", "book": 28, "chapter": 5, "verse": 13, "text": "When Ephraim saw his sickness and Judah saw his wound, then Ephraim turned to Assyria, and begged its great king for help. But he will not be able to heal you! He cannot cure your wound!", "comment": "tc The MT reads \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d9\u05b8\u05e8\u05b5\u05d1 (melekh yarev, \u201ca contentious king\u201d). This is translated as a proper name (\u201cking Jareb\u201d) by KJV, ASV, NASB. However, the stative adjective \u05d9\u05b8\u05e8\u05b5\u05d1 (\u201ccontentious\u201d) is somewhat awkward. The words should be redivided as an archaic genitive-construct \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b4\u05d9 \u05e8\u05b8\u05d1 (malki rav, \u201cgreat king\u201d; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (\u201cthe great king\u201d). See also the tc note on the same phrase in 10:6.
tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
tn Heb \u201cwent to\u201d (so NAB, NRSV, TEV); CEV \u201casked help from.\u201d
tn Heb \u201csent to\u201d (so KJV, NIV, NRSV).
tn Heb \u201cyour wound will not depart from you.\u201dsn Hosea personifies Ephraim\u2019s \u201cwound\u201d as if it could depart from the sickly Ephraim (see the formal equivalent rendering in the preceding tn). Ephraim\u2019s sinful action in relying upon an Assyrian treaty for protection will not dispense with its problems."}, {"pk": 2846890, "translation": "NET", "book": 28, "chapter": 5, "verse": 14, "text": "I will be like a lion to Ephraim, like a young lion to the house of Judah. I myself will tear them to pieces, then I will carry them off, and no one will be able to rescue them!"}, {"pk": 2846891, "translation": "NET", "book": 28, "chapter": 5, "verse": 15, "text": "Then I will return again to my lair until they have suffered their punishment. Then they will seek me; in their distress they will earnestly seek me.", "comment": "tn The verb \u05d9\u05b6\u05d0\u05b0\u05e9\u05c1\u05b0\u05de\u05d5\u05bc (ye\u2019sh\u00ffmu, Qal imperfect 3rd person masculine plural from \u05d0\u05b8\u05e9\u05c1\u05b7\u05dd, \u2019asham, \u201cto be guilty\u201d) means \u201cto bear their punishment\u201d (Ps 34:22\u201323; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. \u05d0\u05b8\u05e9\u05c1\u05b7\u05dd 3). Many English versions translate this as \u201cadmit their guilt\u201d (NIV, NLT) or \u201cacknowledge their guilt\u201d (NASB, NRSV), but cf. NAB \u201cpay for their guilt\u201d and TEV \u201chave suffered enough for their sins.\u201d
tn Heb \u201cseek my face\u201d (so KJV, NASB, NIV, NRSV); NAB \u201cseek my presence.\u201d"}, {"pk": 2846892, "translation": "NET", "book": 28, "chapter": 6, "verse": 1, "text": "\u201cCome on! Let\u2019s return to the LORD! He himself has torn us to pieces, but he will heal us! He has injured us, but he will bandage our wounds!", "comment": "tn \u201chas struck\u201d; NRSV \u201cstruck down.\u201d"}, {"pk": 2846893, "translation": "NET", "book": 28, "chapter": 6, "verse": 2, "text": "He will restore us in a very short time; he will heal us in a little while, so that we may live in his presence.", "comment": "tn Heb \u201con the third day\u201d (so NASB, NIV, NRSV), which parallels \u201cafter two days\u201d and means \u201cin a little while.\u201d The \u201c2-3\u201d sequence is an example of graded numerical parallelism (Prov 30:15\u201316, 18\u201319, 21\u201323, 24\u201328, 29\u201331). This expresses the unrepentant overconfidence of Israel that the Lord\u2019s discipline of Israel would be relatively short and that he would restore them quickly.
tn Heb \u201cafter two days\u201d (so KJV, NIV, NRSV). The expression \u201cafter two days\u201d is an idiom meaning \u201cafter a short time\u201d (see, e.g., Judg 11:4; BDB 399 s.v. \u05d9\u05d5\u05b9\u05dd 5.a).
tn The Piel of \u05d7\u05b8\u05d9\u05b8\u05d4 (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV \u201cwill put new life in us\u201d); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. \u05d7\u05b8\u05d9\u05b8\u05d4)."}, {"pk": 2846894, "translation": "NET", "book": 28, "chapter": 6, "verse": 3, "text": "So let us acknowledge him! Let us seek to acknowledge the LORD! He will come to our rescue as certainly as the appearance of the dawn, as certainly as the winter rain comes, as certainly as the spring rain that waters the land.\u201d", "comment": "tn The object (\u201chim\u201d) is omitted in the Hebrew text, but supplied in the translation for clarity.
tn The Hebrew infinitive construct with \u05dc\u05b0 (lamed) denotes purpose: \u201cto know\u201d (\u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea, lada\u2019at).
tn Heb \u201clet us pursue in order to know.\u201d The Hebrew term \u05e8\u05b8\u05d3\u05b7\u05e3 (radaf, \u201cto pursue\u201d) is used figuratively: \u201cto aim to secure\u201d (BDB 923 s.v. \u05e8\u05b8\u05d3\u05b7\u05e3 2). It describes the pursuit of a moral goal: \u201cDo not pervert justice\u2026nor accept a bribe\u2026pursue [\u05e8\u05b8\u05d3\u05b7\u05e3] justice\u201d (Deut 16:20); \u201cthose who pursue [\u05e8\u05b8\u05d3\u05b7\u05e3] righteousness and who seek [\u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1, baqash] the Lord\u201d (Isa 51:1); \u201cHe who pursues [\u05e8\u05b8\u05d3\u05b7\u05e3] righteousness and love finds life, prosperity, and honor\u201d (Prov 21:20); \u201cSeek [\u05d1\u05bc\u05b8\u05e7\u05b7\u05e9\u05c1] peace and pursue [\u05e8\u05b8\u05d3\u05b7\u05e3] it\u201d (Ps 34:15); \u201cthey slander me when I pursue [\u05e8\u05b8\u05d3\u05b7\u05e3] good\u201d (Ps 38:21)."}, {"pk": 2846895, "translation": "NET", "book": 28, "chapter": 6, "verse": 4, "text": "What am I going to do with you, O Ephraim? What am I going to do with you, O Judah? For your faithfulness is as fleeting as the morning mist; it disappears as quickly as dawn\u2019s dew!", "comment": "tn Heb \u201cthe dew departing early\u201d (BDB 1014 s.v. \u05e9\u05c1\u05b8\u05db\u05b7\u05dd); cf. NRSV \u201cthe dew that goes away early.\u201d The Hiphil participle \u05de\u05b7\u05e9\u05c1\u05b0\u05db\u05bc\u05b4\u05d9\u05dd (mashkim) means \u201cto depart early\u201d (Gen 19:27; Josh 8:14; Judg 19:9). The idiom means \u201cearly morning\u201d (1 Sam 17:16).
tn Heb \u201cyour faithfulness [so NCV; NASB \u201cyour loyalty\u201d; NIV, NRSV, NLT \u201cyour love\u201d] is like a morning cloud\u201d (\u05d5\u05b0\u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b0\u05db\u05b6\u05dd \u05db\u05bc\u05b7\u05e2\u05b2\u05e0\u05b7\u05df\u05be\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8, v\u00ffkhasd\u00ffkhem ka\u2019anan-boqer).sn The Hebrew poets and prophets frequently refer to the morning clouds as a simile for transitoriness (e.g., Job 7:9; Isa 44:22; Hos 6:4; 13:3; BDB 778 s.v. \u05e2\u05b8\u05e0\u05b8\u05df 1.c). For discussion of this phenomena in Palestine, see Chaplin, PEQ (1883): 19.
tn The vav prefixed to \u05d5\u05b0\u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b0\u05db\u05b6\u05dd (v\u00ffkhasd\u00ffkhem, \u201cyour faithfulness\u201d) functions in an explanatory sense (\u201cFor\u201d)."}, {"pk": 2846896, "translation": "NET", "book": 28, "chapter": 6, "verse": 5, "text": "Therefore, I will certainly cut you into pieces at the hands of the prophets; I will certainly kill you in fulfillment of my oracles of judgment; for my judgment will come forth like the light of the dawn.", "comment": "tn The noun \u05d0\u05d5\u05b9\u05e8 (\u2019or, \u201clight\u201d) is used here in reference to the morning light or dawn (e.g., Judg 16:2; 19:26; 1 Sam 14:36; 25:34, 36; 2 Sam 17:22; 23:4; 2 Kgs 7:9; Neh 8:3; Job 24:14; Prov 4:18; Mic 2:1; cf. CEV, NLT) rather than lightning (cf. NIV). This continues the early morning imagery used throughout 6:2\u20135.sn In 6:3 unrepentant Israel uttered an over-confident boast that the Lord would rescue the nation from calamity as certainly as the \u201clight of the dawn\u201d (\u05e9\u05c1\u05b7\u05d7\u05b7\u05e8, shakhar) \u201ccomes forth\u201d (\u05d9\u05b5\u05e6\u05b5\u05d0, yetse\u2019) every morning. Playing upon the early morning imagery, the Lord responded in 6:4 that Israel\u2019s prerequisite repentance was as fleeting as the early morning dew. Now in 6:5, the Lord announces that he will indeed appear as certainly as the morning; however, it will not be to rescue but to punish Israel: punishment will \u201ccome forth\u201d (\u05d9\u05b5\u05e6\u05b5\u05d0) like the \u201clight of the dawn\u201d (\u05d0\u05d5\u05b9\u05e8).
tc The MT reads \u05d5\u05bc\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b6\u05d9\u05da\u05b8 \u05d0\u05d5\u05b9\u05e8 \u05d9\u05b5\u05e6\u05b5\u05d0 (umishpatekha \u2019or yetse\u2019, \u201cand your judgments [are] a light [which] goes forth\u201d) which is enigmatic and syntactically awkward (cf. KJV, NASB). The LXX reads \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03ba\u03c1\u03af\u03bc\u03b1 \u03bc\u03bf\u03c5 \u1f61\u03c2 \u03c6\u1f7d\u03c2 (kai to krima mou {ws fos, \u201cmy judgment goes forth like light\u201d) which reflects \u05d5\u05bc\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b4\u05d9 \u05db\u05b8\u05d0\u05d5\u05b9\u05e8 \u05d9\u05b5\u05e6\u05b5\u05d0 (umishpati kha\u2019or yetse\u2019, \u201cmy judgment goes forth like the light\u201d) and posits only a simple misdivision of words. This is reflected in the Syriac Peshitta and Aramaic Targum and is followed by the present translation (so also NCV, NRSV). See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:238.
tn The disjunctive vav prefixed to the noun (\u05d5\u05bc\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8\u05b6\u05d9\u05da\u05b8, umishpatekha) has an explanatory function.
tn Heb \u201cwith the words of my mouth\u201d (so NIV); TEV \u201cwith my message of judgment and destruction.\u201d
tn Heb \u201cthem.\u201d The shift from the 2nd person masculine singular referents (\u201cyour\u201d and \u201cyou\u201d) in 6:4\u20135 to the 3rd person masculine plural referent (\u201cthem\u201d) is an example of enallage, a poetic device used for emphasis.
tn Heb \u201cby the prophets\u201d (so KJV, NRSV). The prophets are pictured as the executioners of Israel and Judah because they announced their imminent destruction. The prophetic word was endowed with the power of fulfillment.
tn The two suffix conjugation verbs \u05d7\u05b8\u05e6\u05b7\u05d1\u05b0\u05ea\u05bc\u05b4\u05d9 (khatsavti, Qal perfect 1st person common singular from \u05d7\u05b8\u05e6\u05b7\u05d1, khatsav, \u201cto cut into pieces\u201d) and \u05d4\u05b2\u05e8\u05b7\u05d2\u05b0\u05ea\u05bc\u05b4\u05d9\u05dd (haragtim, Qal perfect 1st person common singular + 3rd person masculine plural suffix from \u05d4\u05b8\u05e8\u05b7\u05d2, harag, \u201cto kill\u201d) are used in reference to future-time events. These are examples of the so-called \u201cprophetic perfect\u201d which emphasizes the certainty of the future event (e.g., Num 24:17; Josh 10:19; Isa 8:23; 9:1). For this function of the perfect, see IBHS 480-81 \u00a730.1d. Most English versions, however, render these as past tenses."}, {"pk": 2846897, "translation": "NET", "book": 28, "chapter": 6, "verse": 6, "text": "For I delight in faithfulness, not simply in sacrifice; I delight in acknowledging God, not simply in whole burnt offerings.", "comment": "sn Contrary to popular misunderstanding, Hosea does not reject animal sacrifice nor cultic ritual, and advocate instead obedience only. Rather, God does not delight in ritual sacrifice without the accompanying prerequisite moral obedience (1 Sam 15:22; Pss 40:6\u20138; 51:16\u201317; Prov 21:3; Isa 1:11\u201317; Jer 7:21\u201323; Hos 6:6; Mic 6:6\u20138). However, if prerequisite moral obedience is present, he delights in sacrificial worship as an outward expression (Ps 51:19). Presented by a repentant obedient worshiper, whole burnt offerings were \u201can aroma pleasing\u201d to the Lord (Lev 1:9, 13).
tn The phrase \u201cI delight\u201d does not appear in the Hebrew text a second time in this verse, but is implied from the parallelism in the preceding line."}, {"pk": 2846898, "translation": "NET", "book": 28, "chapter": 6, "verse": 7, "text": "At Adam they broke the covenant; Oh how they were unfaithful to me!", "comment": "tn The adverb \u05e9\u05c1\u05b8\u05dd (sham) normally functions in a locative sense meaning \u201cthere\u201d (BDB 1027 s.v. \u05e9\u05c1\u05b8\u05dd). This is how it is translated by many English versions (e.g., KJV, NAB, NASB, NIV, NRSV). However, in poetry \u05e9\u05c1\u05b8\u05dd sometimes functions in a nonlocative sense to introduce expressions of astonishment or when a scene is vividly visualized in the writer\u2019s imagination (see BDB 1027 s.v. 1.a.\u03b2), or somewhat similar to the deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cBehold!\u201d): \u201cSee [\u05e9\u05c1\u05b8\u05dd] how the evildoers lie fallen!\u201d (Ps 36:13); \u201cListen! The cry on the day of the Lord will be bitter! See [\u05e9\u05c1\u05b8\u05dd]! The shouting of the warrior!\u201d (Zeph 1:14); \u201cThey saw [\u05e8\u05b8\u05d0\u05d5\u05bc, ra\u2019u] her and were astonished\u2026See [\u05e9\u05c1\u05b8\u05dd] how trembling seized them!\u201d (Ps 48:7). In some cases, it introduces emphatic statements in a manner similar to \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (\u201cBehold!\u201d): \u201cCome and see [\u05dc\u05b0\u05db\u05d5\u05bc \u05d5\u05bc\u05e8\u05b0\u05d0\u05d5\u05bc, l\u00ffkhu ur\u00ff\u2019u] what God has done\u2026Behold [\u05e9\u05c1\u05b8\u05dd], let us rejoice in him!\u201d (Ps 66:5); \u201cSee/Behold [\u05e9\u05c1\u05b8\u05dd]! I will make a horn grow for David\u201d (Ps 132:17). The present translation\u2019s use of \u201cOh how!\u201d in Hos 6:7 is less visual than the Hebrew idiom \u05e9\u05c1\u05b8\u05dd (\u201cSee! See how!\u201d), but it more closely approximates the parallel English idiom of astonishment.
tn The verb \u05d1\u05bc\u05b8\u05d2\u05b7\u05d3 (bagad, \u201cto act treacherously\u201d) is often used in reference to faithlessness in covenant relationships (BDB 93 s.v. \u05d1\u05bc\u05b8\u05d2\u05b7\u05d3).
tn The verb \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar) refers here to breaking a covenant and carries the nuance \u201cto overstep, transgress\u201d (BDB 717 s.v. \u05e2\u05b8\u05d1\u05b7\u05e8 1.i). Cf. NAB \u201cviolated\u201d; NRSV \u201ctransgressed.\u201d
tn Or \u201cLike Adam\u201d; or \u201cLike [sinful] men.\u201d The MT reads \u05db\u05bc\u05b0\u05d0\u05b8\u05d3\u05b8\u05dd (k\u00ff\u2019adam, \u201clike Adam\u201d or \u201cas [sinful] men\u201d); however, the editors of BHS suggest this reflects an orthographic confusion of \u05d1\u05bc\u05b0\u05d0\u05b8\u05d3\u05b8\u05dd (b\u00ff\u2019adam, \u201cat Adam\u201d), as suggested by the locative adverb \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d) in the following line. However, \u05e9\u05c1\u05b8\u05dd sometimes functions in a nonlocative sense similar to the deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cBehold!\u201d). The singular noun \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam) has been taken in several different ways: (1) proper name: \u201clike Adam\u201d (\u05db\u05bc\u05b0\u05d0\u05b8\u05d3\u05b8\u05dd), (2) collective singular: \u201clike [sinful] men\u201d (\u05db\u05bc\u05b0\u05d0\u05b8\u05d3\u05b8\u05dd), (3) proper location: \u201cat Adam,\u201d referring to a city in the Jordan Valley (Josh 3:16), emending comparative \u05db\u05bc\u05b0 (kaf) to locative \u05d1\u05bc\u05b0 (bet, \u201cat\u201d): \u201cat Adam\u201d (\u05d1\u05bc\u05b0\u05d0\u05b8\u05d3\u05b8\u05dd). BDB 9 s.v. \u05d0\u05b8\u05d3\u05b8\u05dd 2 suggests the collective sense, referring to sinful men (Num 5:6; 1 Kgs 8:46; 2 Chr 6:36; Jer 10:14; Job 31:33; Hos 6:7). The English versions are divided: KJV margin, ASV, RSV margin, NASB, NIV, TEV margin, NLT \u201clike Adam\u201d; RSV, NRSV, TEV \u201cat Adam\u201d; KJV \u201clike men.\u201d"}, {"pk": 2846899, "translation": "NET", "book": 28, "chapter": 6, "verse": 8, "text": "Gilead is a city full of evildoers; its streets are stained with bloody footprints!", "comment": "tn Heb \u201cit is foot-tracked with blood\u201d; NAB \u201ctracked with (+ footprints of NLT) blood.\u201d
tn The participle phrase \u05e4\u05bc\u05b9\u05e2\u05b2\u05dc\u05b5\u05d9 \u05d0\u05b8\u05d5\u05b6\u05df (po\u2019ale \u2019aven, \u201cworkers of wickedness\u201d) emphasizes continual (uninterrupted), habitual action. This particular use of the participle is an ironic play on the professional occupation function (see IBHS 615 \u00a737.2c). In effect, the major \u201cprofessional guild\u201d in Gilead is evil-working; the people are producers of evil!"}, {"pk": 2846900, "translation": "NET", "book": 28, "chapter": 6, "verse": 9, "text": "The company of priests is like a gang of robbers, lying in ambush to pounce on a victim. They commit murder on the road to Shechem; they have done heinous crimes!"}, {"pk": 2846901, "translation": "NET", "book": 28, "chapter": 6, "verse": 10, "text": "I have seen a disgusting thing in the temple of Israel: there Ephraim practices temple prostitution and Judah defiles itself."}, {"pk": 2846902, "translation": "NET", "book": 28, "chapter": 6, "verse": 11, "text": "I have appointed a time to reap judgment for you also, O Judah! Whenever I want to restore the fortunes of my people,", "comment": "tn Heb \u201ca harvest is appointed for you also, O Judah\u201d (similar ASV, NAB, NASB, NIV, NRSV).
tc In the verse divisions of the MT (Leningrad Codex and Aleppo Codex), this is the last line of 6:11. However, the BHK and BHS editors suggest that it belongs with the beginning of 7:1. The ancient versions (Greek, Syriac, Latin) all reflect textual traditions that connect it with 6:11. The English versions are divided: some connect it with 6:11 (KJV, NASB, NLT), while others connect it with 7:1 (RSV, NAB, NIV, NRSV, NJPS). The parallelism between this line and 7:1a favors connecting it with 7:1."}, {"pk": 2846903, "translation": "NET", "book": 28, "chapter": 7, "verse": 1, "text": "whenever I want to heal Israel, the sin of Ephraim is revealed, and the evil deeds of Samaria are exposed. For they do what is wrong; thieves break into houses, and gangs rob people out in the streets."}, {"pk": 2846904, "translation": "NET", "book": 28, "chapter": 7, "verse": 2, "text": "They do not realize that I remember all of their wicked deeds. Their evil deeds have now surrounded them; their sinful deeds are always before me.", "comment": "tn Heb \u201cthey [the sinful deeds] are before my face\u201d (so KJV, NASB, NRSV); NCV \u201cthey are right in front of me.\u201d
tn Heb \u201cand they do not say in their heart\u201d; TEV \u201cIt never enters their heads.\u201d"}, {"pk": 2846905, "translation": "NET", "book": 28, "chapter": 7, "verse": 3, "text": "The royal advisers delight the king with their evil schemes, the princes make him glad with their lies."}, {"pk": 2846906, "translation": "NET", "book": 28, "chapter": 7, "verse": 4, "text": "They are all like bakers, they are like a smoldering oven; they are like a baker who does not stoke the fire until the kneaded dough is ready for baking.", "comment": "tc The MT preserves the enigmatic \u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05ea\u05b7\u05e0\u05bc\u05d5\u05bc\u05e8 \u05d1\u05bc\u05b9\u05e2\u05b5\u05e8\u05b8\u05d4 \u05de\u05b5 (k\u00ffmo tannur bo\u2019erah me, \u201cLike a burning oven, from\u2026?\u201d). The adjectival participle \u05d1\u05bc\u05b9\u05e2\u05b5\u05e8\u05b8\u05d4 (\u201cburning\u201d) is feminine while the noun \u05ea\u05b7\u05e0\u05bc\u05d5\u05bc\u05e8 (tannur, \u201coven\u201d) that it modifies is masculine. The BHS editors solve this problem by simply redividing the words: \u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05ea\u05b7\u05e0\u05bc\u05d5\u05bc\u05e8 \u05d1\u05bc\u05b9\u05e2\u05b5\u05e8 \u05d4\u05b5\u05dd (c\u00ffmo tannur bo\u2019er hem, \u201cthey are like a burning oven\u201d). This solution is followed by many English versions (e.g., NCV, NRSV, NLT).
tc The MT reads \u05de\u05b0\u05e0\u05b8\u05d0\u05b2\u05e4\u05b4\u05d9\u05dd (m\u00ffna\u2019afim, \u201cadulterers\u201d; Piel participle masculine plural from \u05e0\u05b8\u05d0\u05b7\u05e3, na\u2019af, \u201cto commit adultery\u201d), which does not seem to fit the context. The original reading was probably \u05d0\u05d5\u05b9\u05e4\u05b4\u05d9\u05dd (\u2019ofim, \u201cbakers\u201d; Qal participle masculine plural from \u05d0\u05b8\u05e4\u05b7\u05d4, \u2019afah, \u201cto bake\u201d), which harmonizes well with the baker/oven/fire motif in 7:4\u20137. The textual deviation was caused by: (1) confusion of \u05e0 (nun) and \u05d5 (vav), (2) metathesis of \u05e0/\u05d5 (nun/vav) and \u05d0 (alef), and (3) dittography of \u05de (mem) from the preceding word. Original \u05db\u05bc\u05bb\u05dc\u05bc\u05b8\u05dd \u05d0\u05d5\u05b9\u05e4\u05b4\u05d9\u05dd (kullam \u2019ofim, \u201call of them are bakers\u201d) was confused for \u05db\u05bc\u05bb\u05dc\u05bc\u05b8\u05dd \u05de\u05b0\u05e0\u05b8\u05d0\u05b2\u05e4\u05b4\u05d9\u05dd (\u201call of them are adulterers\u201d). In spite of this most English versions follow the reading of the MT here."}, {"pk": 2846907, "translation": "NET", "book": 28, "chapter": 7, "verse": 5, "text": "At the celebration of their king, his princes become inflamed with wine; they conspire with evildoers.", "comment": "tc The MT preserves the awkward 1st person common plural suffix reading \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b5\u05e0\u05d5\u05bc (malakenu, \u201cour king\u201d). The BHS editors suggest reading the 3rd person masculine plural suffix \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b8\u05dd (malkam, \u201ctheir king\u201d; so CEV), as reflected in the Aramaic Targum.
tn Heb \u201cthe day of\u201d (so KJV, NAB, NASB, NRSV); NIV \u201cOn the day of the festival of our king\u201d; NLT \u201cOn royal holidays.\u201d
tn Heb \u201che joined hands\u201d; NCV \u201cmake agreements.\u201d
tc The MT vocalizes the consonants \u05d4\u05d7\u05dc\u05d5 as \u05d4\u05b6\u05d7\u05b1\u05dc\u05d5\u05bc a Hiphil perfect 3rd person common plural from I \u05d7\u05b8\u05dc\u05b8\u05d4 (\u201cto become sick\u201d). However, this is syntactically awkward. The BHS editors suggest revocalizing it as Hiphil infinitive construct + 3rd person masculine singular suffix from \u05d7\u05b8\u05dc\u05b7\u05dc (khalal, \u201cto begin\u201d) or Hiphil perfect 3rd person common plural from \u05d7\u05b8\u05dc\u05b7\u05dc. For a discussion of this textual problem, see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:240.tn Heb \u201cwhen their king began [to reign].\u201d"}, {"pk": 2846908, "translation": "NET", "book": 28, "chapter": 7, "verse": 6, "text": "They approach him, all the while plotting against him. Their hearts are like an oven; their anger smolders all night long, but in the morning it bursts into a flaming fire."}, {"pk": 2846909, "translation": "NET", "book": 28, "chapter": 7, "verse": 7, "text": "All of them are blazing like an oven; they devour their rulers. All of their kings fall \u2014 and none of them call on me!"}, {"pk": 2846910, "translation": "NET", "book": 28, "chapter": 7, "verse": 8, "text": "Ephraim has mixed itself like flour among the nations; Ephraim is like a ruined cake of bread that is scorched on one side.", "comment": "tn The words \u201clike flour\u201d are not in the Hebrew text, but are implied by the imagery.
tn Heb \u201ca cake of bread not turned.\u201d This metaphor compares Ephraim to a ruined cake of bread that was not turned over in time to avoid being scorched and burned (see BDB 728 s.v. \u05e2\u05bb\u05d2\u05b8\u05d4). Cf. NLT \u201cas worthless as a half-baked cake.\u201d"}, {"pk": 2846911, "translation": "NET", "book": 28, "chapter": 7, "verse": 9, "text": "Foreigners are consuming what his strenuous labor produced, but he does not recognize it! His head is filled with gray hair, but he does not realize it!", "comment": "tn Heb \u201cforeigners consume his strength\u201d; NRSV \u201cdevour (sap NIV) his strength.\u201d"}, {"pk": 2846912, "translation": "NET", "book": 28, "chapter": 7, "verse": 10, "text": "The arrogance of Israel testifies against him, yet they refuse to return to the LORD their God! In spite of all this they refuse to seek him!"}, {"pk": 2846913, "translation": "NET", "book": 28, "chapter": 7, "verse": 11, "text": "Ephraim has been like a dove, easily deceived and lacking discernment. They called to Egypt for help; they turned to Assyria for protection."}, {"pk": 2846914, "translation": "NET", "book": 28, "chapter": 7, "verse": 12, "text": "I will throw my bird net over them while they are flying, I will bring them down like birds in the sky; I will discipline them when I hear them flocking together."}, {"pk": 2846915, "translation": "NET", "book": 28, "chapter": 7, "verse": 13, "text": "Woe to them! For they have fled from me! Destruction to them! For they have rebelled against me! I want to deliver them, but they have lied to me.", "comment": "tn Heb \u201credeem\u201d (so NAB, NASB, NIV, NRSV, NLT); NCV, TEV \u201csave\u201d; CEV \u201cI would have rescued them.\u201d"}, {"pk": 2846916, "translation": "NET", "book": 28, "chapter": 7, "verse": 14, "text": "They do not pray to me, but howl in distress on their beds; They slash themselves for grain and new wine, but turn away from me.", "comment": "tc The MT reads \u05d9\u05b4\u05ea\u05b0\u05d2\u05bc\u05d5\u05b9\u05e8\u05b8\u05e8\u05d5\u05bc (yitgoraru) which is either (1) Hitpolel imperfect 3rd person masculine plural (\u201cthey assemble themselves\u201d; so KJV, NASB) from I \u05d2\u05bc\u05d5\u05bc\u05e8 (gur, \u201cto sojourn\u201d; BDB 157 s.v. I \u05d2\u05bc\u05d5\u05bc\u05e8) or (2) Hitpolel imperfect 3rd person masculine plural (\u201cthey excite themselves\u201d) from II \u05d2\u05bc\u05d5\u05bc\u05e8 (gur, \u201cto stir up\u201d; BDB 158 s.v. II \u05d2\u05bc\u05d5\u05bc\u05e8). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew mss preserve an alternate textual tradition of \u05d9\u05b4\u05ea\u05b0\u05d2\u05bc\u05d5\u05b9\u05d3\u05b8\u05d3\u05d5\u05bc (yitgodadu) which is a Hitpolel imperfect 3rd person common plural (\u201cthey slash themselves\u201d) from \u05d2\u05bc\u05b8\u05d3\u05b7\u05d3 (gadad, \u201cto cut\u201d; BDB 151 s.v. \u05d2\u05bc\u05b8\u05d3\u05b7\u05d3), as also reflected in the LXX (cf. NAB \u201cthey lacerated themselves\u201d; NRSV, TEV \u201cgash themselves\u201d; NLT \u201ccut themselves.\u201d This reflects the pagan Canaanite cultic practice of priests cutting themselves and draining their blood on the ground to elicit agricultural fertility by resurrecting the slain fertility god Baal from the underworld (Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5). Cf. CEV which adds \u201cin the hope that Baal will bless their crops.\u201d
tn Heb \u201cthey do not cry out to me in their heart\u201d; NLT \u201cwith sincere hearts.\u201d"}, {"pk": 2846917, "translation": "NET", "book": 28, "chapter": 7, "verse": 15, "text": "Although I trained and strengthened them, they plot evil against me!", "comment": "tn Heb \u201ctheir arms\u201d (so NAB, NRSV)."}, {"pk": 2846918, "translation": "NET", "book": 28, "chapter": 7, "verse": 16, "text": "They turn to Baal; they are like an unreliable bow. Their leaders will fall by the sword because their prayers to Baal have made me angry. So people will disdain them in the land of Egypt.", "comment": "tc The MT reads the enigmatic \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05d5\u05bc \u05dc\u05b9\u05d0 \u05e2\u05b8\u05dc (yashuvu lo\u2019 \u2019al) which is taken variously: \u201cthey turn, but not upward\u201d (NASB); \u201cthey do not turn to the Most High\u201d (NIV); \u201cthey return, but not to the most High\u201d (KJV). The BHS editors suggest \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05d5\u05bc \u05dc\u05b7\u05d1\u05bc\u05b7\u05e2\u05b7\u05dc (yashuvu labba\u2019al, \u201cthey turn to Baal\u201d; so RSV) or \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05d5\u05bc \u05dc\u05b7\u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc (yashuvu labb\u00ffliyya\u2019al, \u201cthey turn to Belial\u201d) which is reflected by the LXX.
tn Heb \u201cthis [will] be for scorn in the land of Egypt\u201d; NIV \u201cthey will be ridiculed (NAB shall be mocked) in the land of Egypt.\u201d
tn Heb \u201cbecause their tongue.\u201d The term \u201ctongue\u201d is used figuratively, as a metonymy of cause (tongue) for the effect (prayers to Baal)."}, {"pk": 2846919, "translation": "NET", "book": 28, "chapter": 8, "verse": 1, "text": "Sound the alarm! An eagle looms over the temple of the LORD! For they have broken their covenant with me, and have rebelled against my law.", "comment": "tn Heb \u201cmy covenant\u201d (so NAB, NIV, NRSV); TEV \u201cthe covenant I made with them.\u201d
tn Or perhaps \u201cA vulture.\u201d Some identify the species indicated by the Hebrew term \u05e0\u05b6\u05e9\u05c1\u05b6\u05e8 (nesher) as the griffon vulture (cf. NEB, NRSV).
tn Heb \u201cA horn unto your gums!\u201d; NAB \u201cA trumpet to your lips!\u201d"}, {"pk": 2846920, "translation": "NET", "book": 28, "chapter": 8, "verse": 2, "text": "Israel cries out to me, \u201cMy God, we acknowledge you!\u201d"}, {"pk": 2846921, "translation": "NET", "book": 28, "chapter": 8, "verse": 3, "text": "But Israel has rejected what is morally good; so an enemy will pursue him."}, {"pk": 2846922, "translation": "NET", "book": 28, "chapter": 8, "verse": 4, "text": "They enthroned kings without my consent! They appointed princes without my approval! They made idols out of their silver and gold, but they will be destroyed!", "comment": "tn Heb \u201cin order to be cut off.\u201d The text gives the impression that they made the idols for this purpose, but the language is ironic and sarcastic, bringing out the futility of their efforts. One could paraphrase, \u201cthey made idols\u2026but only so that they might be destroyed.\u201d Though they had other plans for the idols, God\u2019s judgment would bring their intentions to naught.
tn Heb \u201cbut I did not know\u201d; NRSV \u201cbut without my knowledge.\u201d
tn Heb \u201cbut without me\u201d; NCV \u201cwithout asking my permission\u201d; CEV \u201cwithout consulting me.\u201d"}, {"pk": 2846923, "translation": "NET", "book": 28, "chapter": 8, "verse": 5, "text": "O Samaria, he has rejected your calf idol! My anger burns against them! They will not survive much longer without being punished, even though they are Israelites!", "comment": "tn Heb \u201cHow long will they be able to be free from punishment?\u201d This rhetorical question affirms that Israel will not survive much longer until God punishes it."}, {"pk": 2846924, "translation": "NET", "book": 28, "chapter": 8, "verse": 6, "text": "That idol was made by a workman \u2014 it is not God! The calf idol of Samaria will be broken to bits."}, {"pk": 2846925, "translation": "NET", "book": 28, "chapter": 8, "verse": 7, "text": "They sow the wind, and so they will reap the whirlwind! The stalk does not have any standing grain; it will not produce any flour. Even if it were to yield grain, foreigners would swallow it all up."}, {"pk": 2846926, "translation": "NET", "book": 28, "chapter": 8, "verse": 8, "text": "Israel will be swallowed up among the nations; they will be like a worthless piece of pottery."}, {"pk": 2846927, "translation": "NET", "book": 28, "chapter": 8, "verse": 9, "text": "They have gone up to Assyria, like a wild donkey that wanders off. Ephraim has hired prostitutes as lovers.", "comment": "tn Or \u201chas hired herself out to lovers\u201d; cf. NIV \u201chas sold herself to lovers.\u201d"}, {"pk": 2846928, "translation": "NET", "book": 28, "chapter": 8, "verse": 10, "text": "Even though they have hired lovers among the nations, I will soon gather them together for judgment. Then they will begin to waste away under the oppression of a mighty king.", "comment": "tn Heb \u201ca king of princes\u201d (cf. KJV, NASB); TEV \u201cthe emperor of Assyria.\u201d
tn The vav consecutive + preterite \u05d5\u05b7\u05d9\u05bc\u05b8\u05d7\u05b5\u05dc\u05bc\u05d5\u05bc (vayyakhellu, Hiphil preterite 3rd person common plural from \u05d7\u05b8\u05dc\u05b7\u05dc, khalal, \u201cto begin\u201d]) denotes temporal subordination to the preceding clause: \u201cthen\u2026\u201d (so NLT); cf. TEV, CEV \u201cSoon.\u201d
tn The Piel stem of \u05e7\u05b8\u05d1\u05b7\u05e5 (qavats) is often used in a positive sense, meaning \u201cto regather\u201d a dispersed people (HALOT 1063 s.v. \u05e7\u05d1\u05e5 3.a; BDB 868 s.v. \u05e7\u05b8\u05d1\u05b7\u05e5 1.\u03b1). However, in Hosea 8:10 it is used in a negative sense, meaning \u201cto assemble (people) for judgment\u201d (e.g., Ezek 20:34; Hos 9:6; HALOT 1063 s.v. 3.e.i). Cf. JPS \u201cI will hold them fast\u201d (in judgment, see the parallel in 9:6).
tn Or \u201cthey have hired themselves out to lovers\u201d; cf. NASB \u201cthey hire allies among the nations.\u201d"}, {"pk": 2846929, "translation": "NET", "book": 28, "chapter": 8, "verse": 11, "text": "Although Ephraim has built many altars for sin offerings, these have become altars for sinning!"}, {"pk": 2846930, "translation": "NET", "book": 28, "chapter": 8, "verse": 12, "text": "I spelled out my law for him in great detail, but they regard it as something totally unknown to them!", "comment": "tn Heb \u201cforeign\u201d or \u201calien\u201d; NASB, NRSV \u201cas a strange thing.\u201d"}, {"pk": 2846931, "translation": "NET", "book": 28, "chapter": 8, "verse": 13, "text": "They offer up sacrificial gifts to me, and eat the meat, but the LORD does not accept their sacrifices. Soon he will remember their wrongdoing, he will punish their sins, and they will return to Egypt.", "comment": "tn Heb \u201cdoes not accept them\u201d; the referent (their sacrifices) has been specified in the translation for clarity."}, {"pk": 2846932, "translation": "NET", "book": 28, "chapter": 8, "verse": 14, "text": "Israel has forgotten his Maker and built royal palaces, and Judah has built many fortified cities. But I will send fire on their cities; it will consume their royal citadels."}, {"pk": 2846933, "translation": "NET", "book": 28, "chapter": 9, "verse": 1, "text": "O Israel, do not rejoice jubilantly like the nations, for you are unfaithful to your God. You love to receive a prostitute's wages on all the floors where you thresh your grain.", "comment": "tn Heb \u201cyou love the wages of the prostitute\u201d (NIV similar); NAB \u201cloving a harlot\u2019s hire.\u201d
tn Heb \u201cyou have committed adultery\u201d; NRSV \u201cyou have played the whore.\u201d
tn Heb \u201cdo not rejoice unto jubilation\u201d; KJV \u201cRejoice not\u2026for joy\u201d; NASB \u201cDo not rejoice\u2026with exultation.\u201d"}, {"pk": 2846934, "translation": "NET", "book": 28, "chapter": 9, "verse": 2, "text": "Threshing floors and wine vats will not feed the people, and new wine only deceives them.", "comment": "tn Heb \u201cthem\u201d; the referent (the people) has been specified in the translation for clarity.
tn Heb \u201cher\u201d (so KJV, ASV). This is taken as a collective singular (so also most modern English versions)."}, {"pk": 2846935, "translation": "NET", "book": 28, "chapter": 9, "verse": 3, "text": "They will not remain in the LORD\u2019s land. Ephraim will return to Egypt; they will eat ritually unclean food in Assyria."}, {"pk": 2846936, "translation": "NET", "book": 28, "chapter": 9, "verse": 4, "text": "They will not pour out drink offerings of wine to the LORD; they will not please him with their sacrifices. Their sacrifices will be like bread eaten while in mourning; all those who eat them will make themselves ritually unclean. For their bread will be only to satisfy their appetite; it will not come into the temple of the LORD."}, {"pk": 2846937, "translation": "NET", "book": 28, "chapter": 9, "verse": 5, "text": "So what will you do on the festival day, on the festival days of the LORD?"}, {"pk": 2846938, "translation": "NET", "book": 28, "chapter": 9, "verse": 6, "text": "Look! Even if they flee from the destruction, Egypt will take hold of them, and Memphis will bury them. The weeds will inherit the silver they treasure \u2014 thorn bushes will occupy their homes.", "comment": "tn The verb \u05e7\u05b8\u05d1\u05b7\u05e5 (qavats, \u201cto gather together\u201d) should be nuanced \u201cgrab hold\u201d in this context (HALOT 1063 s.v. \u05e7\u05d1\u05e5). This pictures a personified Egypt taking the fugitives prisoner.
tn The conjunction \u05db\u05bc\u05b4\u05d9 (ki) introduces a concessive clause: \u201cAlthough, when, if, even if\u201d (BDB 473 s.v. \u05db\u05bc\u05b4\u05d9 2.c.\u03b2). It has a force approximating \u201ceven if\u201d (so NIV, NCV, NRSV, CEV, NLT), but it represents a situation as more likely to occur than \u05d0\u05b4\u05dd (\u2018im, \u201cif\u201d). The concessive use of \u05db\u05bc\u05b4\u05d9 is normally followed by an imperfect, but occasionally a perfect is used, as is the case here (e.g., Mic 7:8; Nah 1:10; Pss 21:12; 119:83).
tn The deictic particle \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (hinneh, \u201cBehold!\u201d) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 b.\u03b2). Many modern English versions leave this particle untranslated here.
tn Heb \u201ctheir tents\u201d (so NIV, NRSV); CEV \u201cyour tents.\u201d
tn Heb \u201cthe treasured things of their silver\u201d; NASB, NIV, TEV, NLT \u201ctreasures of silver.\u201d"}, {"pk": 2846939, "translation": "NET", "book": 28, "chapter": 9, "verse": 7, "text": "The time of judgment is about to arrive! The time of retribution is imminent! Let Israel know! The prophet is considered a fool \u2014 the inspired man is viewed as a madman \u2014 because of the multitude of your sins and your intense animosity.", "comment": "tn Heb \u201cthe days of the visitation\u201d; NAB, NASB, NIV, NRSV \u201cthe days of punishment.\u201d
tn Heb \u201chas come\u201d; NIV \u201care at hand\u201d; NLT \u201cis almost here.\u201d
tn Heb \u201cthe days of the retribution\u201d; NIV \u201cof reckoning\u201d; NRSV \u201cof recompense.\u201d
tn Heb \u201cgreat.\u201d
tn Or \u201cis driven to despair.\u201d The term \u05de\u05b0\u05e9\u05c1\u05bb\u05d2\u05bc\u05b8\u05e2 (m\u00ffshugga\u2019, Pual participle masculine singular from \u05e9\u05c1\u05b8\u05d2\u05b7\u05e2, shaga\u2019, \u201cto be mad\u201d) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: \u201cto be maddened,\u201d to be driven to despair (Deut 28:34); or (2) it could be a substantive: \u201ca madman,\u201d referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. \u05e9\u05c1\u05b8\u05d2\u05b7\u05e2). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).
tn Heb \u201cthe man of the Spirit\u201d; NAB, NRSV \u201cspirit.\u201d
tn Or \u201cis distraught\u201d; cf. CEV, NLT \u201care crazy.\u201d
tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after \u05d9\u05b5\u05d3\u05b0\u05e2\u05d5\u05bc \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc (yed\u00ff\u2019u yisra\u2019el, \u201cLet Israel know!\u201d), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads \u03ba\u03b1\u03ba\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (kakwqhsetai) which reflects an underlying Vorlage of \u05d9\u05b8\u05e8\u05b5\u05e2\u05d5\u05bc (yare\u2019u, Qal imperfect 3rd person common plural from \u05d9\u05b8\u05e8\u05b7\u05e2, yara\u2019, \u201cto cry\u201d), as opposed to the MT \u05d9\u05b5\u05d3\u05b0\u05e2\u05d5\u05bc (yed\u00ff\u2019u, Qal jussive 3rd common plural from \u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019, \u201cto know\u201d). The Old Greek connects \u05d9\u05b5\u05d3\u05b0\u05e2\u05d5\u05bc \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc (\u201cIsrael cries out\u201d) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (\u1f14\u03b3\u03bd\u03c9, egnw) and Symmachus (\u03b3\u03bd\u1f7d\u03c3\u03b5\u03c4\u03b1\u03b9, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.
tn Heb \u201chas come\u201d (\u05d1\u05bc\u05b8\u05d0\u05d5\u05bc, ba\u2019u). The two perfect tense (suffix-conjugation) verbs \u05d1\u05bc\u05b8\u05d0\u05d5\u05bc (Qal perfect 3rd person common plural from \u05d1\u05bc\u05d5\u05b9\u05d0, bo\u2019, \u201cto come\u201d) repeated in this verse are both examples of the so-called \u201cprophetic perfect\u201d: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place."}, {"pk": 2846940, "translation": "NET", "book": 28, "chapter": 9, "verse": 8, "text": "The prophet is a watchman over Ephraim on behalf of God, yet traps are laid for him along all of his paths; animosity rages against him in the land of his God.", "comment": "tc The Leningrad Codex (the MT ms used for BHS) and Aleppo Codex both place the atnach (colon divider) after \u05d0\u05dc\u05d4\u05d9 (\u201cmy God\u201d) and connect \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 (navi\u2019, \u201cprophet\u201d) with the following colon. On the other hand, BHS suggests that \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 (navi\u2019, \u201cprophet\u201d) belongs with the first colon. For discussion of this syntactical problem, see F. I. Andersen and D. N. Freedman, Hosea (AB), 533-34.
tn Or \u201cEphraim is a watchman with my God\u201d; cf. ASV, NASB.
tc The syntax of this line is difficult, and the text is questionable. The major options include: (1) Adopt the MT vocalization and BHS line division: \u05e6\u05b9\u05e4\u05b6\u05d4 \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05e2\u05b4\u05dd\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 (tsofeh \u2019efrayim \u2019im-elohay navi\u2019, \u201cThe prophet is a watchman over Ephraim with my God [= on behalf of God]\u201d). There are two problems with this: (a) Although BHS places \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 (\u201cprophet\u201d) with this colon, the Aleppo Codex and Leningrad Codex both connect \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 with the next colon (as do KJV, ASV). (b) The phrase \u05e2\u05b4\u05dd\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 (\u201cwith my God\u201d) is difficult to explain. (2) Adopt the MT vocalization and the MT line division: \u05e2\u05b4\u05dd\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 \u05e6\u05b9\u05e4\u05b6\u05d4 \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd (\u201cEphraim is a watchman with my God,\u201d cf. NASB). The problem with this, of course, is that Ephraim hardly fits the description of a prophetic watchman. (3) Revocalize the MT and adopt BHS line division: \u05e6\u05b9\u05e4\u05b6\u05d4 \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05e2\u05b7\u05dd \u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 (\u201cEphraim \u2013 the people of my God! \u2013 lies in ambush for the prophet\u201d) This involves: (a) revocalization of the preposition \u05e2\u05b4\u05dd (\u2019im, \u201cwith\u201d) to the noun \u05e2\u05b7\u05dd (\u2019am, \u201cpeople\u201d), (b) taking \u05e2\u05b7\u05dd\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 (\u201cpeople of my God\u201d) in apposition to \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd (\u201cEphraim\u201d), and (c) nuancing \u05e6\u05b9\u05e4\u05b6\u05d4 as \u201cto lie in wait (=set ambush)\u201d (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: \u201ctraps are laid along all of his paths.\u201d However, it has two problems: (a) there is no textual evidence supporting the revocalization of \u05e2\u05dd as \u201cpeople\u201d and (b) the unusual nuance \u201cto lie in wait\u201d for \u05e6\u05b9\u05e4\u05b6\u05d4 occurs only in Ps 37:32, where it takes the preposition \u05dc\u05b0 (lamed, i.e., \u201cto lie in wait for the righteous\u201d; HALOT 1044 s.v. \u05e6\u05e4\u05d4 4). (4) Emend \u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 (\u201cmy God\u201d) to \u05d0\u05b9\u05d4\u05b6\u05dc (\u2019ohel, \u201ctent\u201d), as suggested in the BHS textual apparatus: \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05e2\u05b7\u05dd\u05be\u05d0\u05b9\u05d4\u05b6\u05dc \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 \u05e6\u05b9\u05e4\u05b6\u05d4 (\u201cEphraim spies on the prophet\u2019s tent\u201d). The verb \u05e6\u05b8\u05e4\u05b8\u05d4 may mean \u201cto spy\u201d (BDB 859 s.v. \u05e6\u05b8\u05e4\u05b8\u05d4; HALOT 1044 s.v. \u05e6\u05e4\u05d4 3); however, the preposition \u05e2\u05b4\u05dd (\u2019im) does not normally mean \u201cupon\u201d and \u05e6\u05b8\u05e4\u05b8\u05d4 is not used with \u05e2\u05b4\u05dd elsewhere.
tn Heb \u201chouse.\u201d The term \u05d1\u05bc\u05b7\u05d9\u05b4\u05ea (bayit, \u201chouse\u201d) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).
tc Or \u201cThe prophet is like a trap along all of his paths.\u201d The Aleppo Codex and Leningrad Codex (ms used in BHS) both connect \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 (navi\u2019, \u201cprophet\u201d) with this colon. On the other hand, BHS places \u05e0\u05b8\u05d1\u05b4\u05d9\u05d0 (\u201cprophet\u201d) at the end of the preceding colon.
tn Heb \u201cbird trap of a bird catcher\u201d or \u201csnare of a fowler\u201d (so KJV).
tn Heb \u201cwith my God\u201d (so ASV, NASB)."}, {"pk": 2846941, "translation": "NET", "book": 28, "chapter": 9, "verse": 9, "text": "They have sunk deep into corruption as in the days of Gibeah. He will remember their wrongdoing. He will repay them for their sins.", "comment": "tn Or more literally, \u201cthey are deeply corrupted.\u201d The two verbs \u05d4\u05b6\u05e2\u05b0\u05de\u05b4\u05d9\u05e7\u05d5\u05bc\u05be\u05e9\u05c1\u05b4\u05d7\u05b5\u05ea\u05d5\u05bc (he\u2019miqu-shikhetu; literally, \u201cthey have made deep, they act corruptly\u201d) are coordinated without a conjunction vav to form a verbal hendiadys: the second verb represents the main idea, while the first functions adverbially (GKC 386-87 \u00a7120.g). Here Gesenius suggests \u201cthey are deeply/radically corrupted.\u201d Several translations mirror the syntax of this hendiadys: \u201cThey have deeply corrupted themselves\u201d (KJV, ASV, NRSV), \u201cThey have been grievously corrupt\u201d (NJPS), and \u201cThey are hopelessly evil\u201d (TEV). Others reverse the syntax for the sake of a more graphic English idiom: \u201cThey have gone deep in depravity\u201d (NASB) and \u201cThey have sunk deep into corruption\u201d (NIV). Some translations fail to represent the hendiadys at all: \u201cYou are brutal and corrupt\u201d (CEV). The translation \u201cThey are deeply corrupted\u201d mirrors the Hebrew syntax, but \u201cThey have sunk deep into corruption\u201d is a more graphic English idiom and is preferred here (cf. NAB \u201cThey have sunk to the depths of corruption\u201d)."}, {"pk": 2846942, "translation": "NET", "book": 28, "chapter": 9, "verse": 10, "text": "When I found Israel, it was like finding grapes in the wilderness. I viewed your ancestors like an early fig on a fig tree in its first season. Then they came to Baal-Peor and they dedicated themselves to shame \u2014 they became as detestable as what they loved.", "comment": "tn Heb \u201cfathers\u201d; a number of more recent English versions use the more general \u201cancestors\u201d here."}, {"pk": 2846943, "translation": "NET", "book": 28, "chapter": 9, "verse": 11, "text": "Ephraim will be like a bird; what they value will fly away. They will not bear children \u2014 they will not enjoy pregnancy \u2014 they will not even conceive!", "comment": "tn Heb \u201cno childbearing, no pregnancy, no conception.\u201d The preposition \u05de\u05b4\u05df (min) prefixed to the three parallel nouns functions in a privative sense, indicating deprivation (BDB 583 s.v. \u05de\u05b4\u05df 7).
tn Heb \u201ctheir glory\u201d (so NASB); TEV \u201cIsrael\u2019s greateness.\u201d"}, {"pk": 2846944, "translation": "NET", "book": 28, "chapter": 9, "verse": 12, "text": "Even if they raise their children, I will take away every last one of them. Woe to them! For I will turn away from them.", "comment": "tn Heb \u201cI will bereave them from a man\u201d; NRSV \u201cI will bereave them until no one is left.\u201d"}, {"pk": 2846945, "translation": "NET", "book": 28, "chapter": 9, "verse": 13, "text": "Just as lion cubs are born predators, so Ephraim will bear his sons for slaughter.", "comment": "tc The MT is corrupt in 9:13. The BHS editors suggest emending the text to follow the LXX reading. See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:250-51."}, {"pk": 2846946, "translation": "NET", "book": 28, "chapter": 9, "verse": 14, "text": "Give them, O LORD \u2014 what will you give them? Give them wombs that miscarry, and breasts that cannot nurse!", "comment": "tn Heb \u201cbreasts that shrivel up dry\u201d; cf. KJV, NAB, NASB, NRSV \u201cdry breasts.\u201d"}, {"pk": 2846947, "translation": "NET", "book": 28, "chapter": 9, "verse": 15, "text": "Because of all their evil in Gilgal, I hate them there. On account of their evil deeds, I will drive them out of my land. I will no longer love them; all their rulers are rebels.", "comment": "tn Heb \u201cout of my house\u201d (so NAB, NASB, NIV, NRSV); TEV, NCV, NLT \u201cmy land.\u201d"}, {"pk": 2846948, "translation": "NET", "book": 28, "chapter": 9, "verse": 16, "text": "Ephraim will be struck down \u2014 their root will be dried up; they will not yield any fruit. Even if they do bear children, I will kill their precious offspring.", "comment": "tn Or perhaps, following the plant metaphor, \u201cwill be blighted\u201d (NIV similar)."}, {"pk": 2846949, "translation": "NET", "book": 28, "chapter": 9, "verse": 17, "text": "My God will reject them, for they have not obeyed him; so they will be fugitives among the nations."}, {"pk": 2846950, "translation": "NET", "book": 28, "chapter": 10, "verse": 1, "text": "Israel was a fertile vine that yielded fruit. As his fruit multiplied, he multiplied altars to Baal. As his land prospered, they adorned the fertility pillars.", "comment": "tn The phrase \u201cto Baal\u201d does not appear in the Hebrew text here, but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV \u201caltars for idols\u201d; NLT \u201caltars of their foreign gods.\u201d"}, {"pk": 2846951, "translation": "NET", "book": 28, "chapter": 10, "verse": 2, "text": "Their heart is slipping; soon they will be punished for their guilt. The LORD will break their altars; he will completely destroy their fertility pillars.", "comment": "tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2846952, "translation": "NET", "book": 28, "chapter": 10, "verse": 3, "text": "Very soon they will say, \u201cWe have no king since we did not fear the LORD. But what can a king do for us anyway?\u201d"}, {"pk": 2846953, "translation": "NET", "book": 28, "chapter": 10, "verse": 4, "text": "They utter empty words, taking false oaths and making empty agreements. Therefore legal disputes sprout up like poisonous weeds in the furrows of a plowed field.", "comment": "tc The referent of the 3rd person common plural verb \u05d3\u05bc\u05b4\u05d1\u05bc\u05b0\u05e8\u05d5\u05bc (dibb\u00ffru, \u201cthey speak\u201d) is the masculine singular noun \u05d5\u05b0\u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b6\u05da\u05b0 (v\u00ffhammelekh, \u201ca king\u201d in v. 3) which is used generically, representing all human kings of Israel to which the 3rd common plural verb refers. Although this is a bit syntactically awkward, it is not necessary to emend the MT to the 3rd masculine singular verb form \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 (davar, \u201che speaks\u201d) as the BHS editors suggest. The LXX, however, reads the singular form \u03bb\u03b1\u03bb\u1ff6\u03bd (lalwn, \u201cuttering\u201d).
tn The noun II \u05e8\u05b9\u05d0\u05e9\u05c1 (ro\u2019sh) refers to a \u201cpoisonous plant\u201d (Deut 29:17; Hos 10:4) or \u201cbitter herb\u201d (Ps 69:22; Lam 3:5; BDB 912 s.v. \u05e8\u05b9\u05d0\u05e9\u05c1 1; HALOT 1167 s.v. \u05e8\u05b9\u05d0\u05e9\u05c1 1).
tn The word \u201cempty\u201d is not in the Hebrew text, but is implied. It is supplied in the translation for clarity. Cf. TEV \u201cuseless treaties.\u201d
tn The two infinitive absolutes \u05d0\u05b8\u05dc\u05d5\u05b9\u05ea (\u2019alot, Qal infinitive absolute from II \u05d0\u05b8\u05dc\u05b8\u05d4, \u2019alah, \u201cto swear an oath\u201d; BDB 46 s.v. II \u05d0\u05b8\u05dc\u05b8\u05d4) and \u05db\u05bc\u05b8\u05e8\u05b9\u05ea (karot, Qal infinitive absolute from \u05db\u05bc\u05b8\u05e8\u05b7\u05ea, karat, \u201cto make [a covenant]\u201d; BDB 503 s.v. \u05db\u05bc\u05b8\u05e8\u05b7\u05ea 4), which appear without conjunctions, continue the description of the action of the preceding finite verb \u05d3\u05bc\u05b4\u05d1\u05bc\u05b0\u05e8\u05d5\u05bc (dibb\u00ffru, Piel perfect 3rd person common plural from \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8, davar, \u201cto speak\u201d). Although the infinitives continue the description of the action of the finite verb, they call special attention to the action of the infinitive rather than the action of the finite verb. See IBHS 595 \u00a735.5.2b.
tn Heb \u201cthey speak words.\u201d The cognate accusative construction \u05d3\u05bc\u05b4\u05d1\u05bc\u05b0\u05e8\u05d5\u05bc \u05d3\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd (dibb\u00ffru d\u00ffvarim; literally, \u201cthey speak words\u201d) is an idiom that means \u201cthey speak mere words\u201d (so NASB; NRSV similar) or \u201cthey utter empty words\u201d (so TEV), that is, they make empty promises (e.g., Isa 58:13; BDB 180-181 s.v. \u05d3\u05bc\u05b8\u05d1\u05b7\u05e8 2). The immediately following collocated phrase \u05d0\u05b8\u05dc\u05d5\u05b9\u05ea \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (\u2019alot shav\u00ff\u2019, \u201cswearing an empty oath\u201d) confirms this nuance. The LXX understood this idiom in the same way: \u03bb\u03b1\u03bb\u1ff6\u03bd \u1fe5\u1f75\u03bc\u03b1\u03c4\u03b1 \u03c0\u03c1\u03bf\u03c6\u03ac\u03c3\u03b5\u03b9\u03b1\u03c2 \u03c8\u03b5\u03c5\u03b4\u03b5\u1fd6\u03c2 (lalwn r{hmata profaseias yeudeis, \u201cspeaking false professions as his words\u201d)."}, {"pk": 2846954, "translation": "NET", "book": 28, "chapter": 10, "verse": 5, "text": "The inhabitants of Samaria will lament over the calf idol of Beth Aven. Its people will mourn over it; its idolatrous priests will wail over it, because its splendor will be taken from them into exile.", "comment": "tc The MT reads \u05d9\u05b8\u05d2\u05d5\u05bc\u05e8\u05d5\u05bc (yaguru, Qal imperfect 3rd person common plural from III \u05d2\u05d5\u05bc\u05e8, gur, \u201cto dread\u201d; see BDB 159 s.v. III \u05d2\u05d5\u05bc\u05e8 1). This reading is followed by most English versions but is syntactically awkward because III \u05d2\u05d5\u05bc\u05e8 (\u201cto dread\u201d) is used nowhere else with the preposition \u05dc\u05b0 (lamed, \u201cthey are in dread for\u2026\u201d?). BDB suggests reading \u05d9\u05b8\u05e0\u05d5\u05bc\u05d3\u05d5\u05bc (yanudu, Qal imperfect 3rd person common plural from \u05e0\u05d5\u05bc\u05d3, nud, \u201cto lament\u201d; BDB 626 s.v. \u05e0\u05d5\u05bc\u05d3 2.a) which harmonizes better with the parallelism with \u05d0\u05b8\u05d1\u05b7\u05dc (\u2019aval, \u201cto mourn\u201d) in the following line. The verb \u05e0\u05d5\u05bc\u05d3 (\u201cto lament\u201d) is used with the preposition \u05dc\u05b0 in the idiom \u201cto lament for\u201d (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between \u05d2 (gimel) and \u05e0 (nun), as well as \u05e8 (resh) and \u05d3 (dalet) which were often confused by the scribes.
tc The MT appears to read \u05d9\u05b8\u05d2\u05b4\u05d9\u05dc\u05d5\u05bc (yagilu, \u201cthey will rejoice\u201d; Qal imperfect 3rd person masculine plural from \u05d2\u05bc\u05b4\u05d9\u05dc, gil, \u201cto rejoice\u201d), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading \u05d9\u05b0\u05d9\u05b5\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc (y\u00ffyelilu, \u201cthey will lament\u201d; Hiphil imperfect 3rd person masculine plural from \u05d9\u05b8\u05dc\u05b7\u05dc, yalal, \u201cto lament\u201d), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between \u05dc (lamed) and \u05d2 (gimel), and (2) haplography or dittography of \u05d9 (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).
sn See the note on the place name Beth Aven in 4:15.
tc The MT reads the plural \u05dc\u05b0\u05e2\u05b6\u05d2\u05b0\u05dc\u05d5\u05b9\u05ea (l\u00ff\u2019eglot, \u201cfor the calves\u201d), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular \u05dc\u05b0\u05e2\u05b5\u05d2\u05b6\u05dc (\u201cfor the calf [calf idol]\u201d). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term \u201ccalf\u201d when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).
tc The MT reads the singular construct noun \u05e9\u05c1\u05b0\u05db\u05b7\u05df (sh\u00ffkhan, \u201cthe inhabitant [of Samaria]\u201d), while the LXX and Syriac reflect the plural construct noun \u05e9\u05c1\u05b0\u05db\u05b7\u05e0\u05b5\u05d9 (sh\u00ffkhane, \u201cthe inhabitants [of Samaria]\u201d). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. \u05e9\u05c1\u05b8\u05db\u05b5\u05df; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).
tn Heb \u201cfrom it\u201d (so NAB, NRSV).
tc This line division follows the MT rather than the line division suggested by the BHS editors."}, {"pk": 2846955, "translation": "NET", "book": 28, "chapter": 10, "verse": 6, "text": "Even the calf idol will be carried to Assyria, as tribute for the great king. Ephraim will be disgraced; Israel will be put to shame because of its wooden idol.", "comment": "tn The meaning of the root of \u05de\u05b5\u05e2\u05b2\u05e6\u05b8\u05ea\u05d5\u05b9 (me\u2019atsato, preposition \u05de\u05b4\u05df, min, + feminine singular noun \u05e2\u05b5\u05e6\u05b8\u05d4, \u2019etsah, + 3rd person masculine singular suffix) is debated. There are three options: (1) \u201cits counsel\u201d from I \u05e2\u05b5\u05e6\u05b8\u05d4 (\u201ccounsel; advice; plan\u201d; BDB 420 s.v. \u05e2\u05b5\u05e6\u05b8\u05d4; HALOT 867 s.v. I \u05e2\u05b5\u05e6\u05b8\u05d4 3.a); (2) \u201cits disobedience\u201d from II \u05e2\u05b5\u05e6\u05b8\u05d4 (\u201cdisobedience,\u201d but the existence of this root is debated; see HALOT 867 s.v. II \u05e2\u05b5\u05e6\u05b8\u05d4); and (3) \u201cits wooden idol\u201d from III \u05e2\u05b5\u05e6\u05b8\u05d4 (\u201cwood\u201d; cf. Jer 6:6) referring to the wooden idol/effigy (the calf idol in 10:5), a stick of wood covered with gold (HALOT 867 s.v.). The last option is favored contextually: (a) the idol is called \u201ca stick of wood\u201d in Hos 4:12, and (b) the calf idol (probably the referent) of the cult is mentioned in 10:5. The English versions are divided: (1) \u201chis idol\u201d (RSV, NRSV), \u201cits wooden idols\u201d (NIV), \u201cimage\u201d (NJPS margin), \u201cthat idol\u201d (CEV), \u201cthis idol\u201d (NLT); and (2) \u201chis own counsel\u201d (KJV, ASV), \u201cits own counsel\u201d (NASB), \u201chis plans\u201d (NJPS), \u201chis schemes\u201d (NAB), \u201cthe advice\u201d (TEV).
tn The preposition \u05de\u05b4\u05df (min) functions in a causal sense specifying the logical cause: \u201cbecause of\u201d or \u201con account of\u201d (e.g., Exod 2:23; Deut 7:7; Nah 3:4; BDB 580 s.v. \u05de\u05b4\u05df 2.f; HALOT 598 s.v. \u05de\u05b4\u05df 6).
tc The MT reads \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d9\u05b8\u05e8\u05b5\u05d1 (melekh yarev, \u201ca king who contends\u201d?) which is syntactically awkward: \u05de\u05b6\u05dc\u05b6\u05da\u05b0 (\u201cking\u201d) followed by \u05d9\u05b8\u05e8\u05b5\u05d1 (\u201clet him contend!\u201d; Qal jussive 3rd person masculine singular from \u05e8\u05b4\u05d9\u05d1, riv, \u201cto contend\u201d). Note that KJV, ASV, NASB treat this as a proper name (\u201cking Jareb\u201d). The MT reading is probably the result of faulty word division. As the BHS editors suggest, the original reading most likely is \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b4\u05d9 \u05e8\u05b8\u05d1 (malki rav, \u201cthe great king\u201d). The suffixed \u05d9 (yod) on \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b4\u05d9 is the remnant of the old genitive ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (\u201cthe great king\u201d). See also the tc note on the same phrase in 5:13.
tn The antecedent of the 3rd person masculine singular direct object pronoun \u05d0\u05d5\u05b9\u05ea\u05d5\u05b9 (\u2019oto, \u201cit\u201d) is probably the calf idol of Beth Aven mentioned in 10:5a. This has been specified in the translation for clarity (cf. TEV, NLT)."}, {"pk": 2846956, "translation": "NET", "book": 28, "chapter": 10, "verse": 7, "text": "Samaria and its king will be carried off like a twig on the surface of the waters.", "comment": "tn The noun II \u05e7\u05b6\u05e6\u05b6\u05e3 (qetsef) is a hapax legomenon (a term that occurs only once). Historically, it has been understood in two different ways: (1) \u201cfoam\u201d (Vulgate, Aquila, Symmachus) and (2) \u201csnapped-off twig\u201d (LXX, Theodotion, Syriac Peshitta). Both interpretations make sense in the light of the simile. The latter has more support because of the related verb \u05e7\u05b8\u05e6\u05b7\u05e5 (qatsats, \u201cto cut off, chop off\u201d) used in reference to wood (BDB 893 s.v. \u05e7\u05b8\u05e6\u05b7\u05e5; HALOT 1125 s.v. \u05e7\u05e6\u05e5) and the related feminine noun \u05e7\u05b0\u05e6\u05b8\u05e4\u05b8\u05d4 (q\u00fftsafah, \u201cstump; splinter\u201d of fig-tree; BDB 893 s.v. \u05e7\u05b0\u05e6\u05b8\u05e4\u05b8\u05d4; HALOT 1125 s.v. \u05e7\u05b0\u05e6\u05b8\u05e4\u05b8\u05d4). English versions differ along these lines: (1) \u201cfoam\u201d (KJV, NAB, NJPS) and (2) \u201cchip\u201d (NRSV, TEV, NCV, NLT), \u201cstick\u201d (NASB), \u201ctwig\u201d (NIV, CEV).
tn The term \u05e0\u05b4\u05d3\u05b0\u05de\u05b6\u05d4 (nidmeh, Niphal participle feminine singular) is derived from II \u05d3\u05b8\u05de\u05b8\u05d4 (damah; so BDB 198 s.v. \u05d3\u05b8\u05de\u05b8\u05d4; HALOT 225 s.v. III \u05d3\u05de\u05d4): \u201cbe cut off, cease to exist, be destroyed.\u201d The Niphal form \u05e0\u05b4\u05d3\u05b0\u05de\u05b6\u05d4 (\u201cwill be destroyed\u201d) is paralleled by the Niphal \u05d5\u05b0\u05e0\u05b4\u05e9\u05c1\u05b0\u05de\u05b0\u05d3\u05d5\u05bc (v\u00ffnishm\u00ffdu, \u201cwill be destroyed\u201d) in 10:8. Several English versions nuance the literal wording for the sake of the idiom: \u201cwill float away like a twig on the surface of the waters\u201d (NIV), \u201cLike a twig in a stream\u2026will be swept away\u201d (CEV), \u201cwill be carried off like a chip of wood on an ocean wave\u201d (NLT)."}, {"pk": 2846957, "translation": "NET", "book": 28, "chapter": 10, "verse": 8, "text": "The high places of the \u201cHouse of Wickedness\u201d will be destroyed; it is the place where Israel sins. Thorns and thistles will grow up over its altars. Then they will say to the mountains, \u201cCover us!\u201d and to the hills, \u201cFall on us!\u201d", "comment": "tc The MT reads \u05d1\u05bc\u05b8\u05de\u05d5\u05b9\u05ea \u05d0\u05b8\u05d5\u05b6\u05df (bamot \u2019aven, \u201chigh places of Aven\u201d); however, several Hebrew mss read \u05d1\u05bc\u05b8\u05de\u05d5\u05b9\u05ea \u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b8\u05d5\u05b6\u05df (bamot bet \u2019aven, \u201chigh places of Beth Aven\u201d). In Hos 4:15 the name \u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b8\u05d5\u05b6\u05df (\u201cBeth Aven\u201d; Heb \u201chouse of wickedness\u201d) is a wordplay on \u201cBethel\u201d (Heb \u201chouse of God\u201d). It is possible that \u05d1\u05bc\u05b8\u05de\u05d5\u05b9\u05ea \u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b8\u05d5\u05b6\u05df (\u201chigh places of Beth Aven\u201d) was original: \u05d1\u05bc\u05b5\u05d9\u05ea (bet, \u201chouse\u201d) dropped out as an unintentional scribal error by haplography due to presence of the consonants \u05d1\u05ea in the preceding word \u05d1\u05de\u05d5\u05ea (bamot, \u201chigh places\u201d).tn Heb \u201chigh places of wickedness\u201d (\u05d1\u05bc\u05b8\u05de\u05d5\u05b9\u05ea \u05d0\u05b8\u05d5\u05b6\u05df, bamot \u2019aven); so NIV. The noun \u05d0\u05b8\u05d5\u05b6\u05df (\u201cwickedness\u201d) is an attributive genitive: \u201cwicked high places.\u201d
tn Alternately, \u201cAven\u201d (KJV, NAB, NRSV, NLT) for the city name \u201cBeth Aven.\u201d The term \u201cBeth\u201d (house) does not appear in the Hebrew text here, but is implied (e.g., Hos 4:15). It is supplied in the translation for clarity."}, {"pk": 2846958, "translation": "NET", "book": 28, "chapter": 10, "verse": 9, "text": "O Israel, you have sinned since the time of Gibeah, and there you have remained. Did not war overtake the evildoers in Gibeah?", "comment": "tn Heb \u201cdays\u201d (so KJV, NAB, NIV, NRSV)."}, {"pk": 2846959, "translation": "NET", "book": 28, "chapter": 10, "verse": 10, "text": "When I please, I will discipline them; I will gather nations together to attack them, to bind them in chains for their two sins.", "comment": "tc The Kethib is \u05dc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b5\u05d9 \u05e2\u05b5\u05d9\u05e0\u05b9\u05ea\u05b8\u05dd (lishte \u2019enotam, \u201cfor their two eyes\u201d), while the Qere reads \u05dc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b5\u05d9 \u05e2\u05d5\u05b9\u05e0\u05b9\u05ea\u05b8\u05dd (lishte \u2019onotam, \u201cfor their two sins\u201d). The phrase \u201ctwo sins\u201d could refer to (1) the sinful episode at Gibeah and the subsequent war between the tribe of Benjamin and the other tribes (Judges 19\u201321), or (2) the entire Gibeah incident (Judges 19\u201321) and Israel\u2019s subsequent failure to repent up to the time of Hosea: \u201cthe time of Gibeah\u201d (first sin) and \u201cthere you have remained\u201d (second sin).
tc The MT reads \u05d5\u05b0\u05d0\u05b6\u05e1\u05bc\u05b3\u05e8\u05b5\u05dd (v\u00ff\u2019essorem, vav conjunction + Niphal imperfect 1st person common singular + 3rd person masculine plural suffix from \u05d0\u05b8\u05e1\u05b7\u05e8, \u2019asar, \u201cto bind\u201d). The LXX reads \u03c0\u03b1\u03b9\u03b4\u03b5\u1fe6\u03c3\u03b1\u03b9 \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 (paideusai autous, \u201cto discipline them\u201d) which reflects a Vorlage of \u05d0\u05b4\u05d9\u05e1\u05bc\u05b7\u05e8\u05b6\u05dd (\u2019issarem, Qal imperfect 1st person common singular + 3rd person masculine plural suffix from \u05d9\u05b8\u05e1\u05b7\u05e8, yasar, \u201cto discipline\u201d; BDB 416 s.v. \u05d9\u05b8\u05e1\u05b7\u05e8 3). The textual variant was caused by orthographic confusion between \u05d5 (vav) and \u05d9 (yod) with metathesis of the two letters.
tn Heb \u201cin my desire\u201d; ASV, NASB \u201cWhen it is my desire\u201d; NCV \u201cWhen I am ready.\u201d
tn The verb \u05d0\u05b8\u05e1\u05b7\u05e8 (\u2019asar, \u201cto bind\u201d) often refers to conquered peoples being bound as prisoners (BDB 63 s.v. \u05d0\u05b8\u05e1\u05b7\u05e8). Here it is used figuratively to describe the Israelites being taken into exile. Cf. NIV \u201cto put them in bonds.\u201d
tn Heb \u201cNations will be gathered together against them.\u201d"}, {"pk": 2846960, "translation": "NET", "book": 28, "chapter": 10, "verse": 11, "text": "Ephraim was a well-trained heifer who loved to thresh grain; I myself put a fine yoke on her neck. I will harness Ephraim. Let Judah plow! Let Jacob break up the unplowed ground for himself!", "comment": "tn Or \u201cJudah will plow\u201d (so NASB); NIV, NRSV, CEV \u201cJudah must plow.\u201d
tc The MT is unintelligible: \u05e2\u05b7\u05dc\u05be\u05d8\u05d5\u05bc\u05d1 (\u2019al-tuv, \u201cupon a fine [thing]\u201d?). Cf. KJV \u201cI passed over upon her fair neck\u201d; NRSV \u201cI spared her fair neck.\u201d The BHS editors suggest the revocalization \u05e2\u05b9\u05dc\u05be\u05d8\u05d5\u05bc\u05d1 (\u2019ol-tuv, \u201ca fine yoke\u201d), followed by many modern English versions (e.g., NAB, NASB, NIV, NCV, TEV, NLT). The noun \u05e2\u05b9\u05dc (\u2019ol, \u201cyoke\u201d) also appears in 11:4 in a metaphor which compares Israel to a young heifer as well.
tn Or \u201cJacob will break up.\u201d"}, {"pk": 2846961, "translation": "NET", "book": 28, "chapter": 10, "verse": 12, "text": "Sow righteousness for yourselves, reap unfailing love. Break up the unplowed ground for yourselves, for it is time to seek the LORD, until he comes and showers deliverance on you.", "comment": "tn Or \u201crighteousness\u201d (so KJV, NASB, NIV, NRSV, NLT); NAB \u201cjustice.\u201d"}, {"pk": 2846962, "translation": "NET", "book": 28, "chapter": 10, "verse": 13, "text": "But you have plowed wickedness; you have reaped injustice; you have eaten the fruit of deception. Because you have depended on your chariots; you have relied on your many warriors.", "comment": "tn The phrase \u201cyou have relied\u201d does not appear in the Hebrew text, but is implied by the parallelism in the preceding line.
tc The MT (followed by KJV, NASB) reads the enigmatic \u05d1\u05bc\u05b0\u05d3\u05b7\u05e8\u05b0\u05db\u05bc\u05b0\u05da\u05b8 (b\u00ffdark\u00ffkha, \u201cin your own way\u201d) which does not seem to fit the context or the parallelism with \u05d1\u05bc\u05b0\u05e8\u05b9\u05d1 \u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8\u05b6\u05d9\u05da\u05b8 (b\u00ffrov gibborekha, \u201cin your multitude of warriors\u201d). The BHS editors suggest the original reading was \u05d1\u05b0\u05e8\u05b4\u05db\u05b0\u05d1\u05bc\u05b0\u05da\u05b8 (v\u00ffrikhb\u00ffkha, \u201cin your chariots\u201d), a reading followed by NAB, TEV. If this is correct, the textual corruption was caused by orthographic confusion between \u05e8\u05b6\u05db\u05b6\u05d1 (rekhev, \u201cchariot\u201d) and \u05d3\u05bc\u05b6\u05e8\u05b6\u05db (derekh, \u201cway\u201d)."}, {"pk": 2846963, "translation": "NET", "book": 28, "chapter": 10, "verse": 14, "text": "The roar of battle will rise against your people; all your fortresses will be devastated, just as Shalman devastated Beth Arbel on the day of battle, when mothers were dashed to the ground with their children.", "comment": "tn Heb \u201cas the devastation of Shalman.\u201d The genitive noun \u05e9\u05c1\u05b7\u05dc\u05b0\u05de\u05b7\u05df (shalman, \u201cShalman\u201d) functions as a subjective genitive: \u201cas Shalman devastated [Beth Arbel].\u201d"}, {"pk": 2846964, "translation": "NET", "book": 28, "chapter": 10, "verse": 15, "text": "So will it happen to you, O Bethel, because of your great wickedness! When that day dawns, the king of Israel will be destroyed.", "comment": "tn Heb \u201cwhen the dawn is cut off\u201d or \u201cwhen the day ceases.\u201d Cf. NLT \u201cWhen the day of judgment dawns.\u201d
tn The root \u05d3\u05b8\u05de\u05b8\u05d4 (damah, \u201cto be cut off, cease to exist, be destroyed\u201d; BDB 198 s.v. \u05d3\u05b8\u05de\u05b8\u05d4; HALOT 225 s.v. \u05d3\u05de\u05d4) is repeated in the Hebrew text. The form \u05e0\u05b4\u05d3\u05b0\u05de\u05b9\u05d4 (nidmoh, Niphal infinitive absolute) appears in the first colon, and the form \u05e0\u05b4\u05d3\u05b0\u05de\u05b8\u05d4 (nidmah, Niphal perfect 3rd person masculine singular) appears in the second colon. This striking repetition creates a dramatic wordplay which, for stylistic reasons, cannot be reproduced in English translations: \u201cThe moment the dawn ceases to exist (i.e., at the break of dawn), the king of Israel will cease to exist.\u201d
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2846965, "translation": "NET", "book": 28, "chapter": 11, "verse": 1, "text": "When Israel was a young man, I loved him like a son, and I summoned my son out of Egypt.", "comment": "tc The MT reads \u05d1\u05b0\u05e0\u05b4\u05d9 (v\u00ffni, \u201cMy son\u201d); however, the LXX reflects \u05d1\u05b8\u05e0\u05b8\u05d9\u05d5 (vanav, \u201chis sons\u201d). The MT should be retained as original here because of internal evidence; it is much more appropriate to the context.
tn The words \u201clike a son\u201d are not in the Hebrew text, but are necessary to clarify what sort of love is intended (cf. also NLT)."}, {"pk": 2846966, "translation": "NET", "book": 28, "chapter": 11, "verse": 2, "text": "But the more I summoned them, the farther they departed from me. They sacrificed to the Baal idols and burned incense to images.", "comment": "tc The MT reads \u05e7\u05b8\u05e8\u05b0\u05d0\u05d5\u05bc (qar\u2019u, \u201cthey called\u201d; Qal perfect 3rd person common plural from \u05e7\u05b8\u05e8\u05b7\u05d0, qara\u2019, \u201cto call\u201d), cf. KJV, NASB; however, the LXX and Syriac reflect \u05db\u05bc\u05b0\u05e7\u05b8\u05e8\u05b0\u05d0\u05b4\u05d9 (k\u00ffqar\u2019i, \u201cas I called\u201d; preposition \u05db\u05bc\u05b0 (kaf) + Qal infinitive construct from \u05e7\u05b8\u05e8\u05b7\u05d0 + 1st person common singular suffix). The presence of the resumptive adverb \u05db\u05bc\u05b5\u05df (ken, \u201ceven so\u201d) in the following clause supports the alternate textual tradition reflected in the LXX and Syriac (cf. NAB, NIV, NCV, NRSV, TEV, NLT).
tc The MT reads \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd (mipp\u00ffnehem, \u201cfrom them\u201d; preposition + masculine plural noun + 3rd person masculine plural suffix), so KJV, ASV, NASB; however, the LXX and Syriac reflect an alternate Hebrew textual tradition of \u05de\u05b4\u05e4\u05bc\u05b8\u05e0\u05b7\u05d9 \u05d4\u05b5\u05dd (mippanay hem, \u201cthey [went away] from me\u201d; preposition + masculine plural noun + 1st person common singular suffix, followed by 3rd person masculine plural independent personal pronoun); cf. NAB, NIV, NRSV. The textual variant was caused simply by faulty word division."}, {"pk": 2846967, "translation": "NET", "book": 28, "chapter": 11, "verse": 3, "text": "Yet it was I who led Ephraim, I took them by the arm; but they did not acknowledge that I had healed them.", "comment": "tn Or \u201cthat it was I who had healed them\u201d (NIV, NLT similar).
tn Or \u201ctaught Ephraim to walk\u201d (so ASV, NAB, NASB, NIV, NRSV). The verb \u05ea\u05b4\u05e8\u05b0\u05d2\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 (tirgalti, \u201cI taught [him] to walk, I led [him]\u201d; Tiphil perfect 1st person common singular from \u05e8\u05b8\u05d2\u05b7\u05dc, ragal, \u201cto walk\u201d) is an unusual verb stem: the Tiphil (properly Taphel) is attested three times in Biblical Hebrew (Hos 11:3; Jer 12:5; 22:15) and once in Biblical Aramaic (Ezra 4:7; see GKC 153 \u00a755.h)."}, {"pk": 2846968, "translation": "NET", "book": 28, "chapter": 11, "verse": 4, "text": "I led them with leather cords, with leather ropes; I lifted the yoke from their neck, and gently fed them.", "comment": "tn Heb \u201cAnd I was to them like those who lift a yoke.\u201d
tn Heb \u201chim.\u201d This is regarded as a collective singular by most English versions and thus translated as a plural pronoun.
tn Heb \u201ctheir jaws\u201d (so KJV, ASV, NASB).
tn Or \u201chumane cords\u201d or \u201ccords of human kindness.\u201d The noun \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam) is traditionally related to I \u05d0\u05b8\u05d3\u05b8\u05dd (\u201cman\u201d) and translated either literally or figuratively (as a metonymy of association for humane compassion): \u201ccords of a man\u201d (KJV, RSV margin, NASB), \u201ccords of human kindness\u201d (NIV, NCV), \u201chuman ties\u201d (NJPS), \u201ccords of compassion\u201d (RSV). It is better to relate it to II \u05d0\u05b8\u05d3\u05b8\u05dd (\u201cleather\u201d; HALOT 14 s.v. \u05d0\u05b8\u05d3\u05b8\u05dd), as the parallelism with II \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahavah, \u201cleather\u201d) suggests (see below). This homonymic root is well attested in Arabic \u2019adam (\u201cskin\u201d) and \u2019adim (\u201ctanned skin; leather\u201d). This better fits the context of 11:4 which compares Israel to a heifer: the Lord led him with leather cords, lifted the yoke from his neck, and fed him. Elsewhere, Hosea compares Israel to a stubborn cow (4:6) and harnessed heifer (10:11).
tn Or \u201cropes of love.\u201d The noun \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u2019ahava) is traditionally related to I \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u201clove\u201d; BDB 13 s.v. \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 2). This approach is adopted by most English translations: \u201cbands of love\u201d (KJV, RSV), \u201cbonds of love\u201d (NASB), \u201cties of love\u201d (NIV), \u201ccords of love\u201d (NJPS). However, it is probably better to derive \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 from the homonymic root II \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 (\u201cleather\u201d; HALOT 18 s.v. II \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4). This root is attested in Arabic and Ugaritic. It probably occurs in the description of Solomon\u2019s sedan chair: \u201cupholstered with purple linen, and lined with leather\u201d (Song 3:10). This fits the context of 11:4 which compares Israel to a young heifer: the Lord led him with leather ropes, lifted the yoke from his neck, and bent down to feed him. Elsewhere, Hosea compares Israel to a stubborn cow (4:6) and a young heifer harnessed for plowing (10:11). This is supported by the parallelism with II \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam, \u201cleather\u201d; HALOT 14 s.v. II \u05d0\u05b8\u05d3\u05b8\u05dd). Of course, this might be an example of a homonymic wordplay on both roots: \u201cropes of leather/love.\u201d For discussions of II \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4, see G. R. Driver, \u201cSupposed Arabisms in the Old Testament,\u201d JBL 55 (1936): 111; G. R. Driver, Canaanite Myths and Legends, 133; S. E. Loewenstamm, Thesaurus of the Language of the Bible, 1:39. D. Grossberg, \u201cCanticles 3:10 in the Light of a Homeric Analogue and Biblical Poetics,\u201d BTB 11 (1981): 75-76. For homonymic wordplays, see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 237-38; J. Barr, Comparative Philology and the Text of the Old Testament, 151-55."}, {"pk": 2846969, "translation": "NET", "book": 28, "chapter": 11, "verse": 5, "text": "They will return to Egypt! Assyria will rule over them because they refuse to repent!", "comment": "tn Heb \u201creturn\u201d (so KJV, ASV, NASB, NRSV). The root \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn, return\u201d) appears at the beginning and ending of this verse, creating an inclusio. This repetition produces an ironic wordplay: because Israel refuses to \u201creturn\u201d to God or \u201cturn\u201d from its sin, it will \u201creturn\u201d to Egypt. The punishment fits the crime.
tc Or \u201cWill they not return to Egypt?\u201d (so NIV). Following the LXX and BHS, the MT \u05dc\u05b9\u05d0 (lo\u2019, \u201cnot\u201d) should probably be read as \u05dc\u05d5\u05b9 (lo, \u201cto him\u201d) and connected to the end of 11:4 rather than the beginning of 11:5. The textual confusion between \u05dc\u05b9\u05d0 and \u05dc\u05d5\u05b9 probably reflects an unintentional scribal error due to a mistake in hearing (cf., e.g., Kethib/Qere in Ps 100:3).
tn Heb \u201cAssyria, he will be his [Israel\u2019s] king\u201d (NASB similar)."}, {"pk": 2846970, "translation": "NET", "book": 28, "chapter": 11, "verse": 6, "text": "A sword will flash in their cities, it will destroy the bars of their city gates, and will devour them in their fortresses."}, {"pk": 2846971, "translation": "NET", "book": 28, "chapter": 11, "verse": 7, "text": "My people are obsessed with turning away from me; they call to Baal, but he will never exalt them!", "comment": "tn The 1st person common singular suffix on the noun \u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05ea\u05b4\u05d9 (m\u00ffshuvati; literally, \u201cturning of me\u201d) functions as an objective genitive: \u201cturning away from me.\u201d
tc The meaning and syntax of the MT is enigmatic: \u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05e2\u05b7\u05dc \u05d9\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0\u05bb\u05d4\u05d5\u05bc (v\u00ff\u2019el-\u2019al yiqra\u2019uhu, \u201cthey call upwards to him\u201d). Many English versions including KJV, NIV, NRSV, NLT take the referent of \u201chim\u201d as the \u201cmost High.\u201d The BHS editors suggest reading \u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05d1\u05bc\u05b7\u05e2\u05b7\u05dc \u05d9\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 (v\u00ff\u2019el-ba\u2019al yiqra\u2019 vehu\u2019, \u201cthey call to Baal, but he\u2026\u201d), connecting the 3rd person masculine singular independent personal pronoun \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 (v\u00ffhu\u2019, \u201cbut he\u2026\u201d) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic Targum and the Vulgate, vocalized \u05e2\u05b9\u05dc (\u2019ol) as \u201cyoke\u201d (as in 11:4): \u201cthey cry out because of [their] yoke\u201d (a reading followed by TEV).
tn The term \u05ea\u05b0\u05dc\u05d5\u05bc\u05d0\u05b4\u05d9\u05dd (t\u00fflu\u2019im, Qal passive participle masculine plural from \u05ea\u05bc\u05b8\u05dc\u05b8\u05d0, tala\u2019, \u201cto hang\u201d) literally means \u201c[My people] are hung up\u201d (BDB 1067 s.v. \u05ea\u05bc\u05b8\u05dc\u05b8\u05d0). The verb \u05ea\u05bc\u05b8\u05dc\u05b8\u05d0 // \u05ea\u05bc\u05b8\u05dc\u05b8\u05d4 (\u201cto hang\u201d) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or the impaling of the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel\u2019s moral inability to detach itself from apostasy. Several English versions capture the sense well: \u201cMy people are bent on turning away from me\u201d (RSV, NASB), \u201cMy people are determined to turn from me\u201d (NIV), \u201cMy people are determined to reject me\u201d (CEV; NLT \u201cdesert me\u201d), \u201cMy people persist in its defection from me\u201d (NJPS), and \u201cthey insist on turning away from me\u201d (TEV)."}, {"pk": 2846972, "translation": "NET", "book": 28, "chapter": 11, "verse": 8, "text": "How can I give you up, O Ephraim? How can I surrender you, O Israel? How can I treat you like Admah? How can I make you like Zeboiim? I have had a change of heart! All my tender compassions are aroused!", "comment": "tn The phrase \u05e0\u05b6\u05d4\u05b0\u05e4\u05bc\u05b7\u05da\u05b0 \u05e2\u05b8\u05dc\u05b7\u05d9 \u05dc\u05b4\u05d1\u05bc\u05b4\u05d9 (nehpakh \u2019alay libbi) is an idiom that can be taken in two ways: (1) emotional sense: to describe a tumult of emotions, not just a clash of ideas, that are afflicting a person (Lam 1:20; HALOT 253 s.v. \u05d4\u05e4\u05da 1.c) and (2) volitional sense: to describe a decisive change of policy, that is, a reversal of sentiment from amity to hatred (Exod 14:5; Ps 105:25; BDB 245 s.v. \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 1; HALOT 253 s.v. 3). The English versions alternate between these two: (1) emotional discomfort and tension over the prospect of destroying Israel: \u201cmine heart is turned within me\u201d (KJV), \u201cmy heart recoils within me\u201d (RSV, NRSV), \u201cMy heart is turned over within Me\u201d (NASB), \u201cMy heart is torn within me\u201d (NLT); and (2) volitional reversal of previous decision to totally destroy Israel: \u201cI have had a change of heart\u201d (NJPS), \u201cmy heart is changed within me\u201d (NIV), and \u201cmy heart will not let me do it!\u201d (TEV). Both BDB 245 s.v. 1.b and HALOT 253 s.v. 3 suggest that the idiom describes a decisive change of heart (reversal of decision to totally destroy Israel once and for all) rather than emotional turbulence of God shifting back and forth between whether to destroy or spare Israel. This volitional nuance is supported by the modal function of the 1st person common singular imperfects in 11:8 (\u201cI will not carry out my fierce anger\u2026I will not destroy Ephraim\u2026I will not come in wrath\u201d) and by the prophetic announcement of future restoration in 11:10\u201311. Clearly, a dramatic reversal both in tone and in divine intention occurs between 11:5\u201311.
tn The Niphal of \u05db\u05bc\u05b8\u05de\u05b7\u05e8 (kamar) means \u201cto grow warm, tender\u201d (BDB 485 s.v. \u05db\u05bc\u05b8\u05de\u05b7\u05e8), as its use in a simile with the oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; BDB 485 s.v. 1; HALOT 482 s.v. \u05db\u05de\u05e8 1). Cf. NRSV \u201cmy compassion grows warm and tender.\u201d
tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 \u00a734.1a."}, {"pk": 2846973, "translation": "NET", "book": 28, "chapter": 11, "verse": 9, "text": "I cannot carry out my fierce anger! I cannot totally destroy Ephraim! Because I am God, and not man \u2014 the Holy One among you \u2014 I will not come in wrath!", "comment": "tn The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See IBHS 564 \u00a734.1a."}, {"pk": 2846974, "translation": "NET", "book": 28, "chapter": 11, "verse": 10, "text": "He will roar like a lion, and they will follow the LORD; when he roars, his children will come trembling from the west.", "comment": "tn When the verb \u05d7\u05b8\u05e8\u05b7\u05d3 (kharad, \u201cto tremble\u201d) is used with prepositions of direction, it denotes \u201cto go or come trembling\u201d (BDB 353 s.v. \u05d7\u05b8\u05e8\u05b7\u05d3 4; e.g., Gen 42:28; 1 Sam 13:7; 16:4; 21:2; Hos 11:10, 11). Thus, the phrase \u05de\u05b4\u05d9\u05bc\u05b8\u05dd\u2026\u05d5\u05b0\u05d9\u05b6\u05d7\u05b6\u05e8\u05b0\u05d3\u05d5\u05bc (v\u00ffyekherdu\u2026miyyam) means \u201cto come trembling from the west.\u201d Cf. NAB \u201cshall come frightened from the west.\u201d"}, {"pk": 2846975, "translation": "NET", "book": 28, "chapter": 11, "verse": 11, "text": "They will return in fear and trembling like birds from Egypt, like doves from Assyria, and I will settle them in their homes,\u201d declares the LORD.", "comment": "tn For the meaning of \u05d7\u05b8\u05e8\u05b7\u05d3 (harad, \u201cto tremble\u201d) with prepositions of direction, see 11:10 above."}, {"pk": 2846976, "translation": "NET", "book": 28, "chapter": 11, "verse": 12, "text": "(12:1) Ephraim has surrounded me with lies; the house of Israel has surrounded me with deceit. But Judah still roams about with God; he remains faithful to the Holy One.", "comment": "tn The verb \u05e8\u05d5\u05bc\u05d3 (rud, \u201cto roam about freely\u201d) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. \u05e8\u05d5\u05bc\u05d3; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition \u05e2\u05b4\u05dd (\u2019im, \u201cwith\u201d), to indicate accompaniment: \u201cbut Judah still goes about with God\u201d (HALOT 1194 s.v. \u05e8\u05d5\u05d3). Some English versions render it positively: \u201cJudah still walks with God\u201d (RSV, NRSV); \u201cJudah is restive under God\u201d (REB); \u201cbut Judah stands firm with God\u201d (NJPS); \u201cbut Judah yet ruleth with God\u201d (KJV, ASV). Other English versions adopt the negative connotation \u201cto wander restlessly\u201d and nuance \u05e2\u05b4\u05dd in an adversative sense (\u201cagainst\u201d): \u201cJudah is still rebellious against God\u201d (NAB), \u201cJudah is unruly against God\u201d (NIV), and \u201cthe people of Judah are still rebelling against me\u201d (TEV).
tn The phrase \u201chas surrounded me\u201d is not repeated in the Hebrew text here, but is implied by the parallelism in the preceding line. It is supplied in the translation for stylistic reasons, smoothness, and readability.
sn Beginning with 11:12, the verse numbers through 12:14 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 11:12 ET = 12:1 HT, 12:1 ET = 12:2 HT, etc., through 12:14 ET = 12:15 HT. From 13:1 to 13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same."}, {"pk": 2846977, "translation": "NET", "book": 28, "chapter": 12, "verse": 1, "text": "Ephraim continually feeds on the wind; he chases the east wind all day; he multiplies lies and violence. They make treaties with Assyria, and send olive oil as tribute to Egypt.", "comment": "tn Heb \u201ca treaty\u201d (so NIV, NRSV); KJV, NASB \u201ca covenant\u201d; NAB \u201ccomes to terms.\u201d
tn The phrase \u201cas tribute\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV \u201csend a gift of olive oil.\u201d"}, {"pk": 2846978, "translation": "NET", "book": 28, "chapter": 12, "verse": 2, "text": "The LORD also has a covenant lawsuit against Judah; he will punish Jacob according to his ways and repay him according to his deeds.", "comment": "tn The noun \u05e8\u05b4\u05d9\u05d1 (riv, \u201cdispute\u201d) is used in two contexts: (1) nonlegal contexts: (a) \u201cdispute\u201d between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) \u201cbrawl, quarrel\u201d between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) \u201clawsuit, legal process\u201d (e.g., Exod 23:3\u20136; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) \u201clawsuit, legal case\u201d (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God\u2019s \u201clawsuit\u201d on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. \u05e8\u05b4\u05d9\u05d1). The term in Hosea refers to a covenant lawsuit in which Yahweh, the suzerain, lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses. Cf. NLT \u201cis bringing a lawsuit.\u201d"}, {"pk": 2846979, "translation": "NET", "book": 28, "chapter": 12, "verse": 3, "text": "In the womb he attacked his brother; in his manly vigor he struggled with God.", "comment": "tn The verb \u05e9\u05c2\u05b8\u05e8\u05b8\u05d4 (sarah) means \u201cto strive, contend\u201d (HALOT 1354 s.v. \u05e9\u05c2\u05e8\u05d4) or \u201cpersevere, persist\u201d (BDB 975 s.v. \u05e9\u05c2\u05b8\u05e8\u05b8\u05d4; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB \u201ccontended\u201d; NRSV \u201cstrove\u201d; TEV, CEV \u201cfought against.\u201d"}, {"pk": 2846980, "translation": "NET", "book": 28, "chapter": 12, "verse": 4, "text": "He struggled with an angel and prevailed; he wept and begged for his favor. He found God at Bethel, and there he spoke with him!", "comment": "tn Heb \u201chim\u201d; the referent (God) has been specified in the translation for clarity.
tc The MT vocalizes the consonantal text \u05d5\u05b8\u05d9\u05bc\u05b8\u05e9\u05c2\u05b7\u05e8 (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from \u05e9\u05c2\u05d5\u05bc\u05e8, sur, \u201cto see\u201d); however, parallelism with \u05e9\u05c2\u05b8\u05e8\u05b7\u05d4 (sarah, \u201che contended\u201d) in 12:3 suggested that it be vocalized as \u05d5\u05d9\u05bc\u05e9\u05c2\u05e8 (vav consecutive + Qal preterite 3rd person masculine singular from \u05e9\u05c2\u05e8\u05d4 [\u201cto strive, contend\u201d]). The latter is followed by almost all English versions here.
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tc The Leningrad Codex and the Allepo Codex both read 1st person common plural \u05e2\u05b4\u05de\u05bc\u05b8\u05e0\u05d5\u05bc (\u2019immanu, \u201cwith us\u201d). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular \u05e2\u05b4\u05de\u05d5\u05b9 (\u2019imo, \u201cwith him\u201d). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4\u20135 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural \u05be\u05e0\u05d5\u05bc reading on \u05e2\u05b4\u05de\u05bc\u05b8\u05e0\u05d5\u05bc arose due to a misunderstanding of the 3rd person masculine singular \u05be\u05e0\u05d5\u05bc suffix on \u05d9\u05b4\u05de\u05b0\u05e6\u05b8\u05d0\u05b6\u05e0\u05bc\u05d5\u05bc (yimtsa\u2019ennu, \u201che found him\u201d; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: \u201che found us.\u201d Several English versions follow the LXX and Syriac: \u201cthere he spoke with him\u201d (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: \u201cthere he spoke with us\u201d (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a \u201cC\u201d rating. See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63."}, {"pk": 2846981, "translation": "NET", "book": 28, "chapter": 12, "verse": 5, "text": "As for the LORD God Almighty, the LORD is the name by which he is remembered!", "comment": "tn Heb \u201c[is] his memorial name\u201d (so ASV); TEV \u201cthe name by which he is to be worshipped.\u201d"}, {"pk": 2846982, "translation": "NET", "book": 28, "chapter": 12, "verse": 6, "text": "But you must return to your God, by maintaining love and justice, and by waiting for your God to return to you.", "comment": "tn The phrase \u201cto return to you\u201d does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb \u05e7\u05b8\u05d5\u05b8\u05d4 (qavah, \u201cto wait for\u201d).
tn The verb \u05ea\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 (tashuv, Qal imperfect 2nd person masculine singular from \u05e9\u05c1\u05d5\u05bc\u05d1, shuv, \u201cto return\u201d) functions as an imperfect of moral obligation, introducing the following imperatives (e.g., Gen 20:9; Exod 4:15). For this function of the imperfect, see IBHS 508-9 \u00a731.4g.
tn The verb \u05d5\u05b0\u05e7\u05b7\u05d5\u05bc\u05b5\u05d4 (v\u00ffqavveh, vav + Piel imperative 2nd person masculine singular from \u05e7\u05b8\u05d5\u05b8\u05d4, qavah, \u201cto wait for\u201d) means \u201cto hope for, wait for, look eagerly for\u201d (BDB 875 s.v. \u05e7\u05b8\u05d5\u05b8\u05d4 1; HALOT 1082 s.v. \u05e7\u05b8\u05d5\u05b8\u05d4 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward an object, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition \u05dc\u05b0 (lamed, \u201cfor\u201d; HALOT 1082 s.v. \u05e7\u05b8\u05d5\u05b8\u05d4 2.a) or \u05d0\u05b6\u05dc (\u2019el, \u201cfor\u201d; HALOT 1082 s.v. \u05e7\u05b8\u05d5\u05b8\u05d4 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings."}, {"pk": 2846983, "translation": "NET", "book": 28, "chapter": 12, "verse": 7, "text": "The businessmen love to cheat; they use dishonest scales.", "comment": "tn Heb \u201cthe merchant\u2026loves to cheat.\u201d The Hebrew has singular forms (noun and verb) which are used generically to refer to all Israelite merchants and traders in general. The singular noun II \u05db\u05bc\u05b0\u05e0\u05b7\u05e2\u05b7\u05df (k\u00ffna\u2019an, \u201ca merchant; a trader\u201d; BDB 488 s.v. II \u05db\u05bc\u05b0\u05e0\u05b7\u05e2\u05b7\u05df) is used in a generic sense to refer to the merchant class of Israel as a whole (e.g., Ezek 16:29; 17:4; Zeph 1:11).
tn Heb \u201cThe merchant \u2013 in his hand are scales of deceit \u2013 loves to cheat.\u201d The present translation rearranges the Hebrew line division to produce a smoother English rendering."}, {"pk": 2846984, "translation": "NET", "book": 28, "chapter": 12, "verse": 8, "text": "Ephraim boasts, \u201cI am very rich! I have become wealthy! In all that I have done to gain my wealth, no one can accuse me of any offense that is actually sinful.\u201d", "comment": "tn Heb \u201csays\u201d (so NAB).
tn The phrase \u05de\u05b8\u05e6\u05b8\u05d0\u05ea\u05b4\u05d9 \u05d0\u05d5\u05b9\u05df \u05dc\u05b4\u05d9 (matsa\u2019ti \u2019on li, \u201cI have found wealth for myself\u201d = I have become wealthy) forms a wordplay with \u05dc\u05b9\u05d0 \u05d9\u05b4\u05de\u05b0\u05e6\u05b0\u05d0\u05d5\u05bc \u05dc\u05b4\u05d9 \u05e2\u05b8\u05d5\u05b9\u05df (lo\u2019 yimts\u00ff\u2019u li \u2019avon, \u201cthey will not find guilt in me\u201d). The repetition of \u05de\u05b8\u05e6\u05b8\u05d0 \u05dc\u05b4\u05d9 (matsa\u2019 li) is enhanced by the paronomasia between the similar sounding nouns \u05e2\u05d5\u05b9\u05df (\u2019on, \u201cguilt\u201d) and \u05d0\u05d5\u05b9\u05df (\u2019on, \u201cwealth\u201d). The wordplay emphasizes that Israel\u2019s acquisition of wealth cannot be divorced from his guilt in dishonest business practices. Israel has difficulty in protesting his innocence that he is not guilty (\u05e2\u05d5\u05b9\u05df) of the dishonest acquisition of wealth (\u05d0\u05d5\u05b9\u05df).
tc The MT reads \u201c[in] all my gains, they will not find guilt in me which would be sin.\u201d The LXX reflects a Hebrew Vorlage which would be translated \u201cin all his labors, he cannot offset his guilt which is sin.\u201d Some translations follow the LXX: \u201cbut all his riches can never offset the guilt he has incurred\u201d (RSV); \u201cNone of his gains shall atone for the guilt of his sins\u201d (NEB); \u201cAll his gain shall not suffice him for the guilt of his sin\u201d (NAB). Most follow the MT: \u201cIn all my labours they shall find none iniquity in me that were sin\u201d (KJV); \u201cIn all my labors they will find in me no iniquity, which would be sin\u201d (NASB); \u201cWith all my wealth they will not find in me any iniquity or sin\u201d (NIV); \u201cAll my gains do not amount to an offense which is real guilt\u201d (NJPS); \u201cNo one can accuse us [sic] of getting rich dishonestly\u201d (TEV); \u201cI earned it all on my own, without committing a sin\u201d (CEV). See D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.tn Heb \u201cIn all my gains/labors, no one can find in me any guilt which is sin.\u201d
tn Heb \u201cI have found wealth for myself.\u201d The verb \u05de\u05b8\u05e6\u05b7\u05d0 (matsa\u2019, \u201cto find\u201d) is repeated in 12:8 to create a wordplay that is difficult to reproduce in translation. The Israelites have \u201cfound\u201d (\u05de\u05b8\u05e6\u05b7\u05d0) wealth for themselves (i.e., become wealthy; v. 8a) through dishonest business practices (v. 7). Nevertheless, they claim that no guilt can be \u201cfound\u201d (\u05de\u05b8\u05e6\u05b7\u05d0) in anything they have done in gaining their wealth (v. 8b).
tc The MT reads the 1st person common singular suffix on the noun \u05d9\u05b0\u05d2\u05b4\u05d9\u05e2\u05b7\u05d9 (y\u00ffgi\u2019ay, \u201cmy labors/gains\u201d; masculine plural noun + 1st person common singular suffix). The LXX\u2019s \u03bf\u1f31 \u03c0\u03cc\u03bd\u03bf\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fe6 ({oi ponoi autou, \u201chis labors\u201d) assumes a 3rd person masculine singular suffix on the noun \u05d9\u05b0\u05d2\u05b4\u05d9\u05e2\u05b7\u05d9\u05d5 (y\u00ffgi\u2019av, \u201chis labors/gains\u201d; masculine plural noun + 3rd person masculine singular suffix). The BHS editors suggest adopting the LXX reading. The textual decision is based upon whether or not this line continues the speech of Ephraim (1st person common singular suffix) or whether these are the words of the prophet (3rd person masculine singular suffix). See the following translator\u2019s note for the two rival lexical meanings which in turn lead to the textual options for the line as a whole.tn Heb \u201cIn all my gains/labors.\u201d The noun \u05d9\u05b0\u05d2\u05b4\u05d9\u05e2\u05b7 (y\u00ffgi\u2019a) has a two-fold range of meanings: (1) \u201ctoil, labor\u201d and (2) metonymical result of toil: \u201cproduct, produce, gain, acquired property\u201d (i.e., wealth gained by labor; BDB 388 s.v.; HALOT 385-86 s.v.). Normally, only one of the categories of meaning is present in any usage; however, it is possible that intentional semantic ambiguity is present in this usage because the context invokes both ideas: action + wealth."}, {"pk": 2846985, "translation": "NET", "book": 28, "chapter": 12, "verse": 9, "text": "\u201cI am the LORD your God who brought you out of Egypt; I will make you live in tents again as in the days of old.", "comment": "tn Heb \u201cas in the days of meeting\u201d (\u05db\u05bc\u05b4\u05d9\u05de\u05b5\u05d9 \u05de\u05d5\u05b9\u05e2\u05b5\u05d3, kime mo\u2019ed). This phrase might refer to \u201ctime of the festival\u201d (e.g., Hos 2:13; 9:5; cf. NASB, NRSV, NLT) or the Lord\u2019s first \u201cmeeting\u201d with Israel in the desert (cf. NAB, TEV, CEV). In his announcements about Israel\u2019s future, Hosea uses \u201cas in the days of [\u2026]\u201d (\u05db\u05bc\u05b4\u05d9\u05de\u05b5\u05d9) or \u201cas in the day of [\u2026]\u201d (\u05db\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd, k\u00ffyom) to introduce analogies drawn from Israel\u2019s early history (e.g., Hos 2:5, 17; 9:9; 10:9).
tn Or \u201c[Ever since you came] out of Egypt\u201d; CEV \u201cjust as I have been since the time you were in Egypt.\u201d
sn The Lord answers Ephraim\u2019s self-assertion (\u201cI am rich!\u201d) with the self-introduction formula (\u201cI am the Lord your God!\u201d) which introduces judgment oracles and ethical instructions."}, {"pk": 2846986, "translation": "NET", "book": 28, "chapter": 12, "verse": 10, "text": "I spoke to the prophets; I myself revealed many visions; I spoke in parables through the prophets.\u201d", "comment": "tn Heb \u201cI myself multiplied vision[s]\u201d; cf. NASB \u201cI gave numerous visions.\u201d
tn There is debate whether \u05d0\u05b2\u05d3\u05b7\u05de\u05bc\u05b6\u05d4 (\u2019adammeh, Piel imperfect 1st person common singular) is derived from I \u05d3\u05b8\u05de\u05b8\u05d4 (damah, \u201csimilitude, parable\u201d) or II \u05d3\u05b8\u05de\u05b8\u05d4 (\u201coracle of doom\u201d). The lexicons favor the former (BDB 198 s.v. I \u05d3\u05bc\u05b8\u05de\u05b8\u05d4 1; HALOT 225-26 s.v. I \u05d3\u05de\u05d4). Most translators favor \u201cparables\u201d (cf. KJV, RSV, NASB, NIV, NJPS), but a few opt for \u201coracles of doom\u201d (cf. NRSV, TEV, CEV).
tn Heb \u201cby the hand of\u201d; KJV, ASV \u201cby the ministry of.\u201d"}, {"pk": 2846987, "translation": "NET", "book": 28, "chapter": 12, "verse": 11, "text": "Is there idolatry in Gilead? Certainly its inhabitants will come to nothing! Do they sacrifice bulls in Gilgal? Surely their altars will be like stones heaped up on a plowed field!", "comment": "tn The noun \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (shav\u2019, \u201cemptiness, nothing\u201d), which describes the imminent judgment of the people of Gilead, creates a wordplay in Hebrew with the noun \u05d0\u05b8\u05d5\u05b6\u05df (\u2019aven, \u201cnothingness\u201d = idolatry). Because Gilead worshiped \u201cnothingness\u201d (idols), it would become \u201cnothing\u201d (i.e., be destroyed).
tn The noun \u05d0\u05b8\u05d5\u05b6\u05df (\u2019aven) has a broad range of meanings which includes: (1) \u201cwickedness, sin, injustice\u201d (2) \u201cdeception, nothingness,\u201d and (3) \u201cidolatry, idolatrous cult\u201d (HALOT 22 s.v. \u05d0\u05b8\u05d5\u05b6\u05df; BDB 19 s.v. \u05d0\u05b8\u05d5\u05b6\u05df). While any of these meanings would fit the present context, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry. Cf. NLT \u201cGilead is filled with sinners who worship idols.\u201d
tn The introductory deictic particle \u05d0\u05b4\u05dd (\u2019im) functions as an interrogative and introduces an interrogative clause: \u201cIs there\u2026?\u201d (see HALOT 60 s.v. \u05d0\u05b4\u05dd 5; BDB 50 s.v. \u05d0\u05b4\u05dd 2). The LXX assumed that \u05d0\u05b4\u05dd was being used in its more common function as a conditional particle: \u201cIf there\u2026.\u201d
tn Heb \u201cthey\u201d; the referent (the inhabitants of Gilead) has been specified in the translation for clarity."}, {"pk": 2846988, "translation": "NET", "book": 28, "chapter": 12, "verse": 12, "text": "Jacob fled to the country of Aram, then Israel worked to acquire a wife; he tended sheep to pay for her.", "comment": "tn Heb \u201cserved\u201d (so NAB, NIV, NRSV); NLT \u201cearned a wife.\u201d"}, {"pk": 2846989, "translation": "NET", "book": 28, "chapter": 12, "verse": 13, "text": "The LORD brought Israel out of Egypt by a prophet, and due to a prophet Israel was preserved alive.", "comment": "tn Heb \u201che\u201d; the referent (Israel) has been specified in the translation for clarity.
tn Heb \u201cwas protected\u201d; NASB \u201cwas kept.\u201d The verb \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar, \u201cto watch, guard, keep, protect\u201d) is repeated in 12:13\u201314 HT (12:12\u201313 ET). This repetition creates parallels between Jacob\u2019s sojourn in Aram and Israel\u2019s sojourn in the wilderness. Jacob \u201ctended = kept\u201d (\u05e9\u05c1\u05b8\u05de\u05b7\u05e8) sheep in Aram, and Israel was \u201cpreserved = kept\u201d (\u05e0\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e8, nishmar) by Moses in the wilderness.
tn Heb \u201cby a prophet\u201d (so NAB, NASB, NIV, NRSV)."}, {"pk": 2846990, "translation": "NET", "book": 28, "chapter": 12, "verse": 14, "text": "But Ephraim bitterly provoked him to anger; so he will hold him accountable for the blood he has shed, his Lord will repay him for the contempt he has shown.", "comment": "tn The noun \u05ea\u05bc\u05b7\u05de\u05b0\u05e8\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd (tamrurim, \u201cbitter things\u201d) functions as an adverbial accusative of manner, modifying the finite verb: \u201cHe bitterly provoked Him to anger\u201d (GKC 375 \u00a7118.q). The plural form of the noun functions as a plural of intensity: \u201cvery bitterly.\u201d For the adverbial function of the accusative, see IBHS 172-73 \u00a710.2.2e.
tn Heb \u201cHe will leave his blood upon him\u201d; NIV \u201cwill leave upon him the guilt of his bloodshed.\u201d
tn The Hebrew term translated \u201cLord\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201cfor his contempt\u201d (so NIV); NRSV \u201cfor his insults\u201d; NAB \u201cfor his outrage.\u201d"}, {"pk": 2846991, "translation": "NET", "book": 28, "chapter": 13, "verse": 1, "text": "When Ephraim spoke, there was terror; he was exalted in Israel, but he became guilty by worshiping Baal and died.", "comment": "sn In Hosea the name \u201cEphraim\u201d does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).
tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought \u201cterror\u201d to the other regions of the Northern Kingdom, as well as to Judah: \u201chearts shook as the trees of the forest shake before the wind\u201d (Isa 7:2; 2 Kgs 16:5).
tn The noun \u05e8\u05b0\u05ea\u05b5\u05ea (r\u00fftet, \u201cterror, trembling\u201d) appears only here in OT (BDB 958 s.v. \u05e8\u05b0\u05ea\u05b5\u05ea; HALOT 1300-1301 s.v. \u05e8\u05b0\u05ea\u05b5\u05ea). However, it is attested in 1QH 4:33 where it means \u201ctrembling\u201d and is used as a synonym with \u05e8\u05b7\u05e2\u05b7\u05d3 (ra\u2019ad, \u201cquaking\u201d). It also appears in Mishnaic Hebrew, meaning \u201ctrembling\u201d (G. Dalman, Aram\u00e4isch-neuhebr\u00e4isches Handw\u00f6rterbuch, 406, s.v. \u05e8\u05e2\u05d3). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome\u2019s Latin Vulgate.
tc The MT vocalizes the consonantal text as \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201che exalted\u201d; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of \u05e0\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 (nisa\u2019, \u201che was exalted\u201d; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV."}, {"pk": 2846992, "translation": "NET", "book": 28, "chapter": 13, "verse": 2, "text": "Even now they persist in sin! They make metal images for themselves, idols that they skillfully fashion from their own silver; all of them are nothing but the work of craftsmen! There is a saying about them: \u201cThose who sacrifice to the calf idol are calf kissers!\u201d", "comment": "tn The phrase \u05d9\u05d5\u05b9\u05e1\u05b4\u05e4\u05d5\u05bc \u05dc\u05b7\u05d7\u05b2\u05d8\u05b9\u05d0 (yosifu lakhato\u2019, \u201cthey add to sin\u201d) is an idiom meaning either (1) \u201cthey sin more and more\u201d or (2) \u201cthey continue to sin\u201d (see BDB 415 s.v. \u05d9\u05b8\u05e1\u05b7\u05e3 2.a; HALOT 418 s.v. \u05d9\u05e1\u05e3 3.b). The English versions are divided: (1) \u201cthey sin more and more\u201d (KJV, RSV, NASB, NIV) and (2) \u201cthey go on sinning\u201d (NJPS), \u201cthey continue to sin\u201d (NAB), \u201cthey (+ still TEV, NCV) keep on sinning\u201d (NRSV, NLT).
tn The term \u05db\u05bc\u05b4\u05ea\u05b0\u05d1\u05d5\u05bc\u05e0\u05b8\u05dd (kitvunam, \u201caccording to their skill\u201d; preposition \u05db\u05bc\u05b0 + feminine singular noun \u05ea\u05bc\u05b0\u05d1\u05d5\u05bc\u05e0\u05b8\u05d4, t\u00ffvunah + 3rd person masculine plural suffix) is an abbreviated form of \u05db\u05bc\u05b4\u05ea\u05b0\u05d1\u05d5\u05bc\u05e0\u05b8\u05ea\u05b8\u05dd (kitvunatam; GKC 255-56 \u00a791.e). \u05ea\u05bc\u05b0\u05d1\u05d5\u05bc\u05e0\u05b8\u05d4 means \u201cunderstanding, faculty, skill\u201d (BDB 108 s.v. \u05ea\u05bc\u05b0\u05d1\u05d5\u05bc\u05e0\u05b8\u05d4 1). It refers to a builder skillfully constructing a house (Prov 24:3), God skillfully fashioning creation (Ps 136:5; Prov 3:19), and a craftsman skillfully making an idol (Hos 13:2).
tn Heb \u201cThey kiss calves!\u201d The verb \u05d9\u05b4\u05e9\u05c1\u05bc\u05b8\u05e7\u05d5\u05bc\u05df (yishaqun) may be parsed as an imperfect (\u201cthey kiss [calves]\u201d) or jussive (\u201clet them kiss [calves]!\u201d). Paragogic nun endings (\u05df + \u05d9\u05b4\u05e9\u05c1\u05bc\u05b8\u05e7\u05d5\u05bc) are attached to imperfects to connote rhetorical emphasis. It is used either (1) to mark out an action that is contrary to normal practice and deviates from normal expectations (those who worship the calf idol are, in effect, kissing calves!), or (2) to express strong emotion (in this case disgust) at the action of the calf idolaters (they kiss calves!). For function of paragogic nun, see IBHS 516-17 \u00a731.7.1.
tn Heb \u201cThose among men who offer sacrifices.\u201d The genitive construct \u05d6\u05b9\u05d1\u05b0\u05d7\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd (zovkhe \u2019adam, \u201cthe sacrificers of men\u201d) is misunderstood by NIV as an objective genitive phrase: \u201cthey offer human sacrifice.\u201d Such a classification is questionable: (1) Nowhere else in the book does Hosea accuse Israel of human sacrifice, and (2) archaeological evidence does not provide any evidence of human sacrifice in the Northern Kingdom during Iron Age I (1200-722 b.c.). This phrase should be classified as a genitive of species: the genitive represents the whole class or kind of a species (men) and the construct represents a part of the whole or subspecies within the whole (those who sacrifice): \u201cthose among men who offer sacrifice\u201d (those who offer sacrifices). The expression \u201ca fool of men\u201d in Prov 15:20 provides a similar example: the genitive represents the whole class/species (men) and the construct represents a part of the whole/subspecies (a fool): \u201ca foolish man.\u201d This is the tactic adopted by most English versions: \u201cthe men that sacrifice\u201d (KJV), \u201cthe men who sacrifice\u201d (NASB), \u201cthey appoint men to sacrifice [to them]\u201d (NJPS).
tn Heb \u201cThey say about them.\u201d Another possible rendering for the line is: \u201cIt is said of them \u2013 those men who sacrifice, \u2018They kiss calves!\u2019\u201d The phrase \u05d6\u05b9\u05d1\u05b0\u05d7\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd (zovkhe \u2019adam, \u201cthose men who sacrifice\u201d) functions either (1) as the subject of the verb \u05d9\u05b4\u05e9\u05c1\u05bc\u05b8\u05e7\u05d5\u05bc\u05df (yishaqun, \u201cthey kiss\u201d) in the quotation in the direct discourse: \u201cIt is said of them, \u2018Those men who sacrifice kiss calves!\u2019\u201d or (2) in apposition to the indirect object 3rd person masculine plural suffix \u05dc\u05b8\u05d4\u05b6\u05dd (lahem, \u201cabout them\u201d): \u201cIt is said of them, that is, those men who sacrifice\u2026.\u201d"}, {"pk": 2846993, "translation": "NET", "book": 28, "chapter": 13, "verse": 3, "text": "Therefore they will disappear like the morning mist, like early morning dew that evaporates, like chaff that is blown away from a threshing floor, like smoke that disappears through an open window.", "comment": "tn The phrase \u05db\u05bc\u05b0\u05e2\u05b2\u05e0\u05b7\u05df\u05be\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8 (k\u00ff\u2019anan-boqer, \u201clike a cloud of the morning\u201d) occurs also in Hos 6:4 in a similar simile. The Hebrew poets and prophets refer to morning clouds as a simile for transitoriness (Job 7:9; Isa 44:22; Hos 6:4; 13:3; HALOT 858 s.v. \u05e2\u05b8\u05e0\u05b8\u05df 1.b; BDB 778 s.v. \u05e2\u05b8\u05e0\u05b8\u05df 1.c).
tn Heb \u201cstorm-driven away\u201d; KJV, ASV \u201cdriven with the whirlwind out.\u201d The verb \u05d9\u05b0\u05e1\u05b9\u05e2\u05b5\u05e8 (y\u00ffso\u2019er, Poel imperfect 3rd person masculine singular from \u05e1\u05b8\u05e2\u05b7\u05e8, sa\u2019ar, \u201cto storm\u201d) often refers to the intense action of strong, raging storm winds (e.g., Jonah 1:11, 13). The related nouns refer to \u201cheavy gale,\u201d \u201cstorm wind,\u201d and \u201chigh wind\u201d (BDB 704 s.v. \u05e1\u05b8\u05e2\u05b7\u05e8; HALOT 762 s.v. \u05e1\u05e2\u05e8). The verb is used figuratively to describe the intensity of God\u2019s destruction of the wicked whom he will \u201cblow away\u201d (Isa 54:11; Hos 13:3; Hab 3:14; Zech 7:14; BDB 704 s.v.; HALOT 762 s.v.).
tn Heb \u201clike the early rising dew that goes away\u201d; TEV \u201clike the dew that vanishes early in the day.\u201d
tn Heb \u201cthey will be like\u201d (so NASB, NIV)."}, {"pk": 2846994, "translation": "NET", "book": 28, "chapter": 13, "verse": 4, "text": "But I am the LORD your God, who brought you out of Egypt. Therefore, you must not acknowledge any God but me; except me there is no Savior."}, {"pk": 2846995, "translation": "NET", "book": 28, "chapter": 13, "verse": 5, "text": "I cared for you in the wilderness, in the dry desert where no water was.", "comment": "tc The MT reads \u05d9\u05b0\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 (y\u00ffda\u2019tikha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from \u05d9\u05b8\u05d3\u05b7\u05e2, yada\u2019, \u201cto know\u201d), followed by KJV, ASV (\u201cI did know thee\u201d). The LXX and Syriac reflect an alternate textual tradition of \u05e8\u05b0\u05e2\u05b4\u05d9\u05ea\u05b4\u05d9\u05da\u05b8 (r\u00ff\u2019it\u2019kha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from \u05e8\u05b8\u05e2\u05b8\u05d4, ra\u2019ah, \u201cto feed\u201d), which is followed by most recent English versions (e.g., NAB, NASB, NIV, NRSV, TEV, CEV, NLT).
tn Heb \u201cland of intense drought\u201d or \u201cintensely thirsty land.\u201d The noun \u05ea\u05bc\u05b7\u05dc\u05b0\u05d0\u05bb\u05d1\u05d5\u05b9\u05ea (tal\u2019uvot) occurs in the OT only here. It probably means \u201cdrought\u201d (BDB 520 s.v. \u05ea\u05bc\u05b7\u05dc\u05b0\u05d0\u05bb\u05d1\u05b8\u05d4). The related Arabic verb means \u201cto be thirsty\u201d and the related Arabic noun means \u201ca stony tract of land.\u201d The plural form (singular = \u05ea\u05bc\u05b7\u05dc\u05b0\u05d0\u05bb\u05d1\u05b8\u05d4, tal\u2019uvah) is a plural of intensity: \u201ca [land] of intense drought.\u201d The term functions as an attributive genitive, modifying the construct \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cland\u201d). The phrase is variously rendered: \u201cland of (+ great KJV) drought\u201d (RSV, NASB), \u201cthirsty land\u201d (NJPS), \u201cthirsty desert\u201d (CEV), \u201cdry, desert land\u201d (TEV), and the metonymical (effect for cause) \u201cland of burning heat\u201d (NIV)."}, {"pk": 2846996, "translation": "NET", "book": 28, "chapter": 13, "verse": 6, "text": "When they were fed, they became satisfied; when they were satisfied, they became proud; as a result, they forgot me!", "comment": "tn Heb \u201ctheir heart became exalted\u201d; KJV, ASV \u201cwas exalted.\u201d
tc The MT reads \u05db\u05bc\u05b0\u05de\u05b7\u05e8\u05b0\u05e2\u05b4\u05d9\u05ea\u05b8\u05dd (k\u00ffmar\u2019itam, \u201caccording to their pasturage\u201d; preposition \u05db\u05bc\u05b0 (kaf) + noun \u05de\u05b7\u05e8\u05b0\u05e2\u05b4\u05d9\u05ea, mar\u2019it, \u201cpasture\u201d + 3rd person masculine plural suffix). Text-critics propose: (1) \u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05e8\u05b0\u05e2\u05b4\u05d9\u05ea\u05b4\u05d9\u05dd (k\u00ffmo r\u00ff\u2019itim, \u201cas I pastured them\u201d; preposition \u05db\u05bc\u05b0\u05de\u05d5\u05b9 (k\u00ffmo) + Qal perfect 1st person common singular from \u05e8\u05b8\u05e2\u05b7\u05d4, ra\u2019ah, \u201cto pasture, feed\u201d + 3rd person masculine plural suffix) and (2) \u05db\u05bc\u05b4\u05e8\u05b0\u05e2\u05d5\u05b9\u05ea\u05b8\u05dd (\u201cwhen they had pastured\u201d; preposition \u05db\u05bc\u05b0 + Qal perfect 3rd person masculine plural from \u05e8\u05b8\u05e2\u05b7\u05d4). Some English versions follow the MT: \u201caccording to their pasture\u201d (KJV), \u201cas they had their pasture\u201d (NASB), \u201cwhen you entered the good land\u201d (TEV). Others adopt the first emendation: \u201cwhen I fed them\u201d (NIV, NRSV), \u201cI fed you [sic = them]\u201d (CEV). Still others follow the second emendation: \u201cbut when they had fed to the full\u201d (RSV), \u201cwhen they grazed\u201d (NJPS)."}, {"pk": 2846997, "translation": "NET", "book": 28, "chapter": 13, "verse": 7, "text": "So I will pounce on them like a lion; like a leopard I will lurk by the path.", "comment": "tn Heb \u201cSo I will be like a lion to them\u201d (so NASB); NIV \u201cI will come upon them like a lion.\u201d
tn The vav consecutive + preterite form \u05d5\u05b8\u05d0\u05b1\u05d4\u05b4\u05d9 (va\u2019ehi) introduces a consequential or result clause; cf. NAB \u201cTherefore\u201d; NCV \u201cThat is why.\u201d"}, {"pk": 2846998, "translation": "NET", "book": 28, "chapter": 13, "verse": 8, "text": "I will attack them like a bear robbed of her cubs \u2014 I will rip open their chests. I will devour them there like a lion \u2014 like a wild animal would tear them apart."}, {"pk": 2846999, "translation": "NET", "book": 28, "chapter": 13, "verse": 9, "text": "I will destroy you, O Israel! Who is there to help you?", "comment": "tc The MT reads \u05db\u05bc\u05b4\u05d9\u05be\u05d1\u05b4\u05d9 \u05d1\u05b0\u05e2\u05b6\u05d6\u05b0\u05e8\u05b6\u05da\u05b8 (ki-vi ve\u2019ezrekha, \u201cbut in me is your help\u201d); cf. KJV, NIV, NLT. The LXX and Syriac reflect an underlying Hebrew text of \u05db\u05bc\u05b4\u05d9\u05be\u05de\u05b4\u05d9 \u05d1\u05b0\u05e2\u05b6\u05d6\u05b0\u05e8\u05b6\u05da\u05b8 (ki-mi ve\u2019ezrekha, \u201cFor who will help you?\u201d). The interrogative \u05de\u05b4\u05d9 (\u201cWho?\u201d) harmonizes well with the interrogatives in 13:9\u201310 and should be adopted, as the BHS editors suggest; the reading is also followed by NAB, NCV, NRSV, TEV.
tc The MT reads \u05e9\u05c1\u05b4\u05d7\u05b6\u05ea\u05b0\u05da\u05b8 (shikhetkha, \u201che destroyed you\u201d; Piel perfect 3rd person masculine singular from \u05e9\u05c1\u05b8\u05d7\u05b7\u05ea, shakhat, \u201cto destroy\u201d + 2nd person masculine singular suffix). The BHS editors suggest \u05e9\u05c1\u05d7\u05ea\u05d9\u05da\u05b8 (\u201cI will destroy you\u201d; Piel perfect 1st person common singular + 2nd person masculine singular suffix). Contextually, this fits: If the Lord is intent on destroying Israel, there is no one who will be able to rescue her from him. This reading is also followed by NCV, NRSV, TEV."}, {"pk": 2847000, "translation": "NET", "book": 28, "chapter": 13, "verse": 10, "text": "Where then is your king, that he may save you in all your cities? Where are your rulers for whom you asked, saying, \u201cGive me a king and princes\u201d?", "comment": "tc The MT reads the enigmatic \u05d0\u05b1\u05d4\u05b4\u05d9 (\u2019ehi, \u201cI want to be [your king]\u201d; apocopated Qal imperfect 1st person common singular from \u05d4\u05b8\u05d9\u05b8\u05d4, hayah, \u201cto be\u201d) which makes little sense and conflicts with the 3rd person masculine singular form in the dependent clause: \u201cthat he might save you\u201d (\u05d5\u05b0\u05d9\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b2\u05da\u05b8, v\u00ffyoshi\u2019akha). All the versions (Greek, Syriac, Vulgate) read the interrogative particle \u05d0\u05b7\u05d9\u05bc\u05b5\u05d4 (\u2019ayyeh, \u201cwhere?\u201d) which the BHS editors endorse. The textual corruption was caused by metathesis of the \u05d9 (yod) and \u05d4 (hey). Few English versions follow the MT: \u201cI will be thy/your king\u201d (KJV, NKJV). Most recent English versions follow the ancient versions in reading \u201cWhere is your king?\u201d (ASV, RSV, NAB, NASB, NIV, NJPS, CEV, NLT).
tn The repetition of the phrase \u201cWhere are\u2026?\u201d does not appear in the Hebrew text, but is implied by the parallelism in the preceding lines. It is supplied in the translation for the sake of clarity and for stylistic reasons."}, {"pk": 2847001, "translation": "NET", "book": 28, "chapter": 13, "verse": 11, "text": "I granted you a king in my anger, and I will take him away in my wrath!", "comment": "tn The prefix-conjugation verb \u05d0\u05b6\u05ea\u05bc\u05b6\u05df (\u2019eten, \u201cI gave\u201d) refers to past-time action, specifying a definite past event (the enthronement of Saul); therefore, this should be classified as a preterite. While imperfects are occasionally used in reference to past-time events, they depict repeated action in the past. See IBHS 502-4 \u00a731.2 and 510-14 \u00a731.6."}, {"pk": 2847002, "translation": "NET", "book": 28, "chapter": 13, "verse": 12, "text": "The punishment of Ephraim has been decreed; his punishment is being stored up for the future.", "comment": "tn The noun \u05e2\u05b8\u05d5\u05b9\u05df (\u2019avon) has a three-fold range of meanings: (1) \u201ciniquity,\u201d so KJV, NASB, NRSV; (2) \u201cguilt,\u201d so NAB, NIV; and (3) \u201cpunishment\u201d (BDB 730 s.v. \u05e2\u05b8\u05d5\u05b9\u05df). The oracle of 13:12\u201313 announces that Israel\u2019s punishment, though momentarily withheld, will suddenly come upon her like labor pains that will kill her.
tn Heb \u201chas been bound.\u201d \u05e6\u05b8\u05e8\u05b7\u05e8 (tsarar, \u201cto bind\u201d) refers elsewhere to the action of scribes binding a document into a sealed scroll of safekeeping (Isa 8:16; HALOT 1058 s.v. I \u05e6\u05e8\u05e8 1; BDB 864 s.v. \u05e6\u05b8\u05e8\u05b7\u05e8 1). Here it figuratively depicts the record of Israel\u2019s sins being written down and permanently bound in a sealed scroll for safekeeping (cf. NCV, TEV \u201care on record\u201d). The guilt of Israel\u2019s sin will be retained."}, {"pk": 2847003, "translation": "NET", "book": 28, "chapter": 13, "verse": 13, "text": "The labor pains of a woman will overtake him, but the baby will lack wisdom; when the time arrives, he will not come out of the womb!"}, {"pk": 2847004, "translation": "NET", "book": 28, "chapter": 13, "verse": 14, "text": "Will I deliver them from the power of Sheol? No, I will not! Will I redeem them from death? No, I will not! O Death, bring on your plagues! O Sheol, bring on your destruction! My eyes will not show any compassion!", "comment": "tn Heb \u201cWhere, O Sheol, is your destruction?\u201d (NRSV similar).sn The two rhetorical questions in 13:14b function as words of encouragement, inviting personified Death and Sheol to draw near like foreign invading armies to attack and kill Israel (cf. TEV, CEV, NLT).
tn The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel\u2019s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection (cf. KJV, ASV, NIV). However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea\u2019s message is the imminent judgment in 723-722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: \u201cI will not rescue them!\u201d (cf. NAB, NASB, NCV, NRSV, TEV, CEV, NLT). The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.
tn Heb \u201cWhere, O Death, are your plagues?\u201d (so NIV).
tn Heb \u201cCompassion will be hidden from my eyes\u201d (NRSV similar; NASB \u201cfrom my sight\u201d)."}, {"pk": 2847005, "translation": "NET", "book": 28, "chapter": 13, "verse": 15, "text": "Even though he flourishes like a reed plant, a scorching east wind will come, a wind from the LORD rising up from the desert. As a result, his spring will dry up; his well will become dry. That wind will spoil all his delightful foods in the containers in his storehouse.", "comment": "tn The term \u201cwind\u201d is not repeated in the Hebrew text at this point but is implied; it is supplied in the translation for clarity.
tc The MT \u05d5\u05b0\u05d9\u05b5\u05d1\u05d5\u05b9\u05e9\u05c1 (v\u00ffyevosh, \u201cwill be ashamed\u201d; vav + Qal imperfect 3rd person masculine singular from \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1, bosh, \u201cto be ashamed\u201d) does not fit the context. The LXX, Syriac, and Vulgate reflect a Vorlage of \u05d5\u05b0\u05d9\u05d5\u05b9\u05d1\u05b4\u05d9\u05e9\u05c1 (v\u00ffyovish, \u201cwill dry up\u201d; vav + Hiphil imperfect 3rd person masculine singular from \u05d9\u05b8\u05d1\u05b7\u05e9\u05c1, yavash, \u201cto be dry\u201d; HALOT 384 s.v. \u05d9\u05d1\u05e9\u05c1 1). This fits well with the parallel \u05d5\u05b0\u05d9\u05b6\u05d7\u05b1\u05e8\u05b7\u05d1 (v\u00ffyekherav, \u201cwill become dry\u201d; vav + Qal imperfect 3rd person masculine singular from \u05d7\u05b8\u05e8\u05b7\u05d1, kharav, \u201cto be dry\u201d). See Isa 42:15; 44:27; Jer 51:36. The variant read by the ancient versions is followed by almost all modern English versions (as well as KJV, ASV).
tc The MT reads \u05d1\u05bc\u05b5\u05df \u05d0\u05b7\u05d7\u05b4\u05d9\u05dd \u05d9\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d0 (ben \u2019akhim yafri\u2019, \u201che flourishes [as] a son of brothers\u201d), which is awkward syntactically and enigmatic contextually. The Greek, Syriac, and Latin versions reflect a Vorlage of \u05d1\u05bc\u05b5\u05d9\u05df \u05d0\u05b7\u05d7\u05b4\u05d9\u05dd \u05d9\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d3 (ben \u2019akhim yafrid, \u201che causes division between brothers\u201d). The BHS editors suggest the MT confused the common term \u05d0\u05b8\u05d7 (\u2019akh, \u201cbrother\u201d) for the rarer term \u05d0\u05b8\u05d7\u05d5\u05bc (\u2019akhu, \u201cmarsh plant, reed plant\u201d [Job 8:11] and \u201creed bed\u201d [Gen 41:2, 18; HALOT 31 s.v. \u05d0\u05b8\u05d7\u05d5\u05bc]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either \u05db\u05bc\u05b0\u05d0\u05b8\u05d7\u05d5\u05bc \u05de\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d0 (k\u00ff\u2019akhu mafri\u2019, \u201che flourishes like a reed plant\u201d; comparative \u05db\u05bc\u05b0, kaf, + noun \u05d0\u05b8\u05d7\u05d5\u05bc, \u201creed\u201d followed by Hiphil participle masculine singular from \u05e4\u05bc\u05b8\u05e8\u05b7\u05d4, parah, \u201cto flourish\u201d) or \u05d1\u05bc\u05b5\u05d9\u05df \u05d0\u05b8\u05d7\u05d5\u05bc \u05de\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d0 (ben \u2019akhu mafri\u2019, \u201che flourishes among the reeds\u201d; preposition \u05d1\u05bc\u05b5\u05d9\u05df, ben, \u201cbetween\u201d followed by masculine singular noun \u05d0\u05b8\u05d7\u05d5\u05bc \u201creed\u201d followed by Hiphil participle masculine singular from \u05e4\u05bc\u05b8\u05e8\u05b7\u05d4). The confusion over \u05d0\u05b8\u05d7\u05d5\u05bc (\u201creed plant\u201d) probably led to secondary scribal errors: (1) faulty word-division of \u05d0\u05b8\u05d7\u05d5\u05bc \u05de\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d0 to \u05d0\u05b8\u05d7\u05d5\u05bc\u05dd \u05d9\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d0, and (2) secondary orthographic confusion of \u05d9 (yod) and \u05d5 (vav) between \u05d0\u05b8\u05d7\u05d5\u05bc\u05dd and resultant \u05d0\u05b8\u05d7\u05b4\u05d9\u05dd. For discussion, see D. Barth\u00e9lemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268-69. Several English versions retain the MT: \u201ceven though he thrives among his brothers\u201d (NIV), \u201cThough he be fruitful among his brethren\u201d (KJV), \u201cNo matter how much you prosper more than the other tribes\u201d (CEV), \u201cEphraim was the most fruitful of all his brothers (NLT). Others adopt one of the two emendations: (1) \u201cthough he flourishes among the reeds\u201d (NEB, NASB, NJPS), and (2) \u201ceven though he flourishes like weeds\u201d (TEV), \u201cthough he may flourish as the reed plant\u201d (RSV).tn Or \u201camong the reed plants\u201d (cf. NEB, NASB, NJPS)."}, {"pk": 2847006, "translation": "NET", "book": 28, "chapter": 13, "verse": 16, "text": "(14:1) Samaria will be held guilty, because she rebelled against her God. They will fall by the sword, their infants will be dashed to the ground \u2014 their pregnant women will be ripped open.", "comment": "sn Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. 14 in the Hebrew Bible has 10 verses.
tn Or \u201cmust bear its guilt\u201d (NIV similar); NLT \u201cmust bear the consequences of their guilt\u201d; CEV \u201cwill be punished.\u201d
tn Heb \u201chis.\u201d This is a collective singular, as recognized by almost all English versions."}, {"pk": 2847007, "translation": "NET", "book": 28, "chapter": 14, "verse": 1, "text": "Return, O Israel, to the LORD your God, for your sin has been your downfall!", "comment": "tn Heb \u201cFor you have stumbled in your iniquity\u201d; NASB, NRSV \u201cbecause of your iniquity.\u201d"}, {"pk": 2847008, "translation": "NET", "book": 28, "chapter": 14, "verse": 2, "text": "Return to the LORD and repent! Say to him: \u201cCompletely forgive our iniquity; accept our penitential prayer, that we may offer the praise of our lips as sacrificial bulls.", "comment": "tn Heb \u201cand accept [our] speech.\u201d The word \u05d8\u05d5\u05b9\u05d1 (tov) is often confused with the common homonymic root I \u05d8\u05d5\u05b9\u05d1 (tov, \u201cgood\u201d; BDB 373 s.v. I \u05d8\u05d5\u05b9\u05d1). However, this is probably IV \u05d8\u05d5\u05b9\u05d1 (tov, \u201cword, speech\u201d; HALOT 372 s.v. IV \u05d8\u05d5\u05b9\u05d1), a hapax legomenon that is related to the verb \u05d8\u05d1\u05d1 (\u201cto speak\u201d; HALOT 367 s.v. \u05d8\u05d1\u05d1) and the noun \u05d8\u05b4\u05d1\u05bc\u05b8\u05d4 (tibbah, \u201crumor\u201d; HALOT 367 s.v. \u05d8\u05b4\u05d1\u05bc\u05b8\u05d4). The term \u05d8\u05d5\u05b9\u05d1 (\u201cword; speech\u201d) refers to the repentant prayer mentioned in 14:1\u20133. Most translations relate it to I \u05d8\u05d5\u05b9\u05d1 and treat it as (1) accusative direct object: \u201caccept that which is good\u201d (RSV, NJPS), \u201cAccept our good sacrifices\u201d (CEV), or (2) adverbial accusative of manner: \u201creceive [us] graciously\u201d (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: \u201caccept our prayer.\u201d
tc The MT reads \u05e4\u05b8\u05e8\u05b4\u05d9\u05dd (farim, \u201cbulls\u201d), but the LXX reflects \u05e4\u05bc\u05b0\u05e8\u05b4\u05d9 (p\u00ffri, \u201cfruit\u201d), a reading followed by NASB, NIV, NRSV: \u201cthat we may offer the fruit of [our] lips [as sacrifices to you].\u201d Although the Greek expression in Heb 13:15 (\u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03c7\u03b5\u03b9\u03bb\u03ad\u03c9\u03bd, karpon xeilewn, \u201cthe fruit of lips\u201d) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun \u05e4\u05b8\u05e8\u05b4\u05d9\u05dd (parim, \u201cbulls\u201d) functions as an adverbial accusative of state.
tn Heb \u201cTake words with you and return to the Lord\u201d (so NASB, NIV, NRSV).
tn The word order \u05db\u05bc\u05b8\u05dc\u05be\u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 \u05e2\u05b8\u05d5\u05b9\u05df (kol-tisa\u2019 \u2019avon) is syntactically awkward. The BHS editors suggest rearranging the word order: \u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 \u05db\u05bc\u05b8\u05dc\u05be\u05e2\u05d5\u05b9\u05df (\u201cForgive all [our] iniquity!\u201d). However, Gesenius suggests that \u05db\u05bc\u05b8\u05dc (\u201call\u201d) does not function as the construct in the genitive phrase \u05db\u05bc\u05b8\u05dc\u05be\u05e2\u05d5\u05b9\u05df (\u201call [our] iniquity\u201d); it functions adverbially modifying the verb \u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 (\u201cCompletely forgive!\u201d; see GKC 415 \u00a7128.e).
sn The repetition of the root \u05dc\u05b8\u05e7\u05b7\u05d7 (laqakh) creates a striking wordplay in 14:2. If Israel will bring (\u05dc\u05b8\u05e7\u05b7\u05d7) its confession to God, he will accept (\u05dc\u05b8\u05e7\u05b7\u05d7) repentant Israel and completely forgive its sin."}, {"pk": 2847009, "translation": "NET", "book": 28, "chapter": 14, "verse": 3, "text": "Assyria cannot save us; we will not ride warhorses. We will never again say, \u2018Our gods\u2019 to what our own hands have made. For only you will show compassion to Orphan Israel!\u201d", "comment": "tn Heb \u201cFor the orphan is shown compassion by you.\u201d The present translation takes \u201corphan\u201d as a figurative reference to Israel, which is specified in the translation for clarity."}, {"pk": 2847010, "translation": "NET", "book": 28, "chapter": 14, "verse": 4, "text": "\u201cI will heal their waywardness and love them freely, for my anger will turn away from them.", "comment": "sn The verb \u05e9\u05c1\u05b8\u05d1, shav, \u201cwill turn\u201d (Qal perfect 3rd person masculine singular from \u05e9\u05c1\u05d5\u05bc\u05d1, shuv, \u201cto turn\u201d) continues the wordplay on \u05e9\u05c1\u05d5\u05bc\u05d1 in 14:1\u20134[2-5]. If Israel will \u201creturn\u201d (\u05e9\u05c1\u05d5\u05bc\u05d1) to the Lord, he will heal Israel\u2019s tendency to \u201cturn away\u201d (\u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05ea\u05b8\u05d4, m\u00ffshuvatah) and \u201cturn\u201d (\u05e9\u05c1\u05b8\u05d1) from his anger.
tn The noun \u05e0\u05b0\u05d3\u05b8\u05d1\u05b8\u05d4 (n\u00ffdavah, \u201cvoluntariness; free-will offering\u201d) is an adverbial accusative of manner: \u201cfreely, voluntarily\u201d (BDB 621 s.v. \u05e0\u05b0\u05d3\u05b8\u05d1\u05b8\u05d4 1). Cf. CEV \u201cwithout limit\u201d; TEV \u201cwith all my heart\u201d; NLT \u201cmy love will know no bounds.\u201d
sn The noun \u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05ea\u05b8\u05d4 (m\u00ffshuvatah, \u201cwaywardness\u201d; cf. KJV \u201cbacksliding\u201d) is from the same root as \u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4 (shuvah, \u201creturn!\u201d) in 14:1[2]. This repetition of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv) creates a wordplay which emphasizes reciprocity: if Israel will return (\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4, shuvah) to the Lord, he will cure her of the tendency to turn away (\u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05ea\u05b8\u05d4) from him."}, {"pk": 2847011, "translation": "NET", "book": 28, "chapter": 14, "verse": 5, "text": "I will be like the dew to Israel; he will blossom like a lily, he will send down his roots like a cedar of Lebanon.", "comment": "tn Heb \u201clike Lebanon\u201d (so KJV; also in the following verse). The phrase \u201ca cedar of\u201d does not appear in the Hebrew text; it is supplied in translation for clarity. Cf. TEV \u201cthe trees of Lebanon\u201d; NRSV \u201cthe forests of Lebanon.\u201d"}, {"pk": 2847012, "translation": "NET", "book": 28, "chapter": 14, "verse": 6, "text": "His young shoots will grow; his splendor will be like an olive tree, his fragrance like a cedar of Lebanon."}, {"pk": 2847013, "translation": "NET", "book": 28, "chapter": 14, "verse": 7, "text": "People will reside again in his shade; they will plant and harvest grain in abundance. They will blossom like a vine, and his fame will be like the wine from Lebanon.", "comment": "tn Hosea uses the similar-sounding terms \u05d9\u05b8\u05e9\u05c1\u05bb\u05d1\u05d5\u05bc \u05d9\u05b9\u05e9\u05c1\u05b0\u05d1\u05b5\u05d9 (yashuvu yoshve, \u201cthe dwellers will return\u201d) to create a wordplay between the roots \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto return\u201d) and \u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 (yashav, \u201cto dwell; to reside\u201d).
tn Heb \u201cthey will cause the grain to live\u201d or \u201cthey will revive the grain.\u201d Some English versions treat this as a comparison: \u201cthey shall revive as the corn\u201d (KJV); \u201cwill flourish like the grain\u201d (NIV)."}, {"pk": 2847014, "translation": "NET", "book": 28, "chapter": 14, "verse": 8, "text": "O Ephraim, I do not want to have anything to do with idols anymore! I will answer him and care for him. I am like a luxuriant cypress tree; your fruitfulness comes from me!", "comment": "tn The term \u201clike\u201d does not appear in the Hebrew text, but is supplied in the translation for clarity, as in the majority of English versions (including KJV).
tn Heb \u201cyour fruit is found in me\u201d; NRSV \u201cyour faithfulness comes from me.\u201d
tn The Hebrew expression \u05de\u05b7\u05d4\u05be\u05dc\u05bc\u05b4\u05d9 \u05e2\u05d5\u05b9\u05d3 (mah-li \u2019od) is a formula of repudiation/emphatic denial that God has anything in common with idols: \u201cI want to have nothing to do with [\u2026] any more!\u201d Cf., e.g., Judg 11:12; 2 Sam 16:10; 19:23; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21; Jer 2:18; Ps 50:16; BDB 553 s.v. \u05de\u05b8\u05d4 1.d.(c).
tn Cf. KJV \u201ca green fir tree\u201d; NIV, NCV \u201ca green pine tree\u201d; NRSV \u201can evergreen cypress.\u201d"}, {"pk": 2847015, "translation": "NET", "book": 28, "chapter": 14, "verse": 9, "text": "Who is wise? Let him discern these things! Who is discerning? Let him understand them! For the ways of the LORD are right; the godly walk in them, but in them the rebellious stumble.", "comment": "tn The shortened form of the prefix-conjugation verb \u05d5\u05b0\u05d9\u05b8\u05d1\u05b5\u05df (v\u00ffyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 \u00a734.3."}, {"pk": 2847016, "translation": "NET", "book": 29, "chapter": 1, "verse": 1, "text": "This is the LORD\u2019s message that was given to Joel the son of Pethuel:", "comment": "sn The name Joel means in Hebrew \u201cthe Lord is God.\u201d There are a dozen or so individuals with this name in the OT.
sn The dating of the book of Joel is a matter of dispute. Some scholars date the book as early as the ninth century b.c., during the reign of the boy-king Joash. This view is largely based on the following factors: an argument from silence (e.g., the book of Joel does not mention a king, perhaps because other officials de facto carried out his responsibilities, and there is no direct mention in the book of such later Israelite enemies as the Assyrians, Babylonians, and Persians); inconclusive literary assumptions (e.g., the eighth-century prophet Amos in Amos 9:13 alludes to Joel 3:18); the canonical position of the book (i.e., it is the second book of the Minor Prophets); and literary style (i.e., the book is thought to differ in style from the postexilic prophetic writings). While such an early date for the book is not impossible, none of the arguments used to support it is compelling. Later dates for the book that have been defended by various scholars are, for example, the late seventh century or early sixth century or sometime in the postexilic period (anytime from late sixth century to late fourth century). Most modern scholars seem to date the book of Joel sometime between 400 and 350 b.c. For a helpful discussion of date see J. A. Thompson, \u201cThe Date of the Book of Joel,\u201d A Light unto My Path, 453-64. Related to the question of date is a major exegetical issue: Is the army of chapter two to be understood figuratively as describing the locust invasion of chapter one, or is the topic of chapter two an invasion of human armies, either the Babylonians or an eschatological foe? If the enemy could be conclusively identified as the Babylonians, for example, this would support a sixth-century date for the book.
tn Heb \u201cthe word of the Lord.\u201d
tn Heb \u201cthat was.\u201d The term \u201cgiven\u201d does not appear in the Hebrew, but is supplied in the translation for the sake of clarity and smoothness."}, {"pk": 2847017, "translation": "NET", "book": 29, "chapter": 1, "verse": 2, "text": "Listen to this, you elders; pay attention, all inhabitants of the land. Has anything like this ever happened in your whole life or in the lifetime of your ancestors?", "comment": "tn Heb \u201cfathers.\u201d
sn Elders here refers not necessarily to men advanced in years, but to leaders within the community.
tn Heb \u201cgive ear.\u201d
tn Heb \u201cdays.\u201d The term \u201cdays\u201d functions here as a synecdoche for one\u2019s lifespan.
tn Heb \u201cdays.\u201d"}, {"pk": 2847018, "translation": "NET", "book": 29, "chapter": 1, "verse": 3, "text": "Tell your children about it, have your children tell their children, and their children the following generation.", "comment": "sn The circumstances that precipitated the book of Joel surrounded a locust invasion in Palestine that was of unprecedented proportions. The locusts had devastated the country\u2019s agrarian economy, with the unwelcome consequences extending to every important aspect of commercial, religious, and national life. To further complicate matters, a severe drought had exhausted water supplies, causing life-threatening shortages for animal and human life (cf. v. 20). Locust invasions occasionally present significant problems in Palestine in modern times. The year 1865 was commonly known among Arabic-speaking peoples of the Near East as sent el jarad, \u201cyear of the locust.\u201d The years 1892, 1899, and 1904 witnessed significant locust invasions in Palestine. But in modern times there has been nothing equal in magnitude to the great locust invasion that began in Palestine in February of 1915. This modern parallel provides valuable insight into the locust plague the prophet Joel points to as a foreshadowing of the day of the Lord. For an eyewitness account of the 1915 locust invasion of Palestine see J. D. Whiting, \u201cJerusalem\u2019s Locust Plague,\u201d National Geographic 28 (December 1915): 511-50.
tn Heb \u201csons.\u201d This word occurs several times in this verse."}, {"pk": 2847019, "translation": "NET", "book": 29, "chapter": 1, "verse": 4, "text": "What the gazam-locust left the \u2018arbeh-locust consumed, what the \u2018arbeh-locust left the yeleq-locust consumed, and what the yeleq-locust left the hasil-locust consumed!", "comment": "tn Heb \u201ceaten.\u201d This verb is repeated three times in v. 4 to emphasize the total devastation of the crops by this locust invasion.
tn The four Hebrew terms used in this verse are of uncertain meaning. English translations show a great deal of variation in dealing with these: (1) For \u05b8\u05d2\u05bc\u05d6\u05b8\u05dd (gazam) KJV has \u201cpalmerworm,\u201d NEB \u201clocust,\u201d NAB \u201ccutter\u201d, NASB \u201cgnawing locust,\u201d NIV \u201clocust swarm,\u201d NKJV \u201cchewing locust,\u201d NRSV, NLT \u201ccutting locust(s),\u201d NIrV \u201cgiant locusts\u201d; (2) for \u05d0\u05b7\u05e8\u05b0\u05d1\u05bc\u05b6\u05d4 (\u2019arbeh) KJV has \u201clocust,\u201d NEB \u201cswarm,\u201d NAB \u201clocust swarm,\u201d NASB, NKJV, NRSV, NLT \u201cswarming locust(s),\u201d NIV \u201cgreat locusts,\u201d NIrV \u201ccommon locusts\u201d; (3) for \u05d9\u05b6\u05dc\u05b6\u05e7 (yeleq) KJV has \u201ccankerworm,\u201d NEB \u201chopper,\u201d NAB \u201cgrasshopper,\u201d NASB \u201ccreeping locust,\u201d NIV, NIrV \u201cyoung locusts,\u201d NKJV \u201ccrawling locust,\u201d NRSV, NLT \u201chopping locust(s)\u201d; (4) for \u05d7\u05b8\u05e1\u05b4\u05d9\u05dc (khasil) KJV has \u201ccaterpillar,\u201d NEB \u201cgrub,\u201d NAB \u201cdevourer,\u201d NASB, NLT \u201cstripping locust(s),\u201d NIV, NIrV \u201cother locusts,\u201d NKJV \u201cconsuming locust,\u201d NRSV \u201cdestroying locust.\u201d It is debated whether the Hebrew terms describe different species of locusts or similar insects or different developmental stages of the same species, or are virtual synonyms. While the last seems more likely, given the uncertainty over their exact meaning, the present translation has transliterated the Hebrew terms in combination with the word \u201clocust.\u201dsn Four different words for \u201clocust\u201d are used in this verse. Whether these words represent different life-stages of the locusts, or whether virtual synonyms are being used to underscore the severity of damage caused by the relentless waves of locust invasion, is not entirely certain. The latter seems more likely. Many interpreters have understood the locust plagues described here to be symbolic of invading armies that will devastate the land, but the symbolism could also work the other way, with real plagues of locusts described in the following verses as an invading army."}, {"pk": 2847020, "translation": "NET", "book": 29, "chapter": 1, "verse": 5, "text": "Wake up, you drunkards, and weep! Wail, all you wine drinkers, because the sweet wine has been taken away from you.", "comment": "tn Heb \u201ccut off\u201d (so KJV, ASV, NASB, NRSV); NAB \u201cwill be withheld.\u201d
tn Heb \u201cyour mouth.\u201d This is a synecdoche of part (the mouth) for whole (the person).
sn The word drunkards has a double edge here. Those accustomed to drinking too much must now lament the unavailability of wine. It also may hint that the people in general have become religiously inebriated and are unresponsive to the Lord. They are, as it were, drunkards from a spiritual standpoint.
sn Joel addresses the first of three groups particularly affected by the locust plague. In v. 5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. 11\u201312 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. 13\u201314 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple.
tn Heb \u201cover the sweet wine, because it.\u201d Cf. KJV, NIV, TEV, NLT \u201cnew wine.\u201d"}, {"pk": 2847021, "translation": "NET", "book": 29, "chapter": 1, "verse": 6, "text": "For a nation has invaded our land. There are so many of them they are too numerous to count. Their teeth are like those of a lion; they tear apart their prey like a lioness.", "comment": "tn Heb \u201chas come up against.\u201d
tn Heb \u201cmy.\u201d
sn As becomes increasingly clear in what follows, this nation is to be understood figuratively. It refers to the locust invasion as viewed from the standpoint of its methodical, destructive advance across the land (BDB 156 s.v. \u05d2\u05bc\u05d5\u05b9\u05d9 2). This term is used figuratively to refer to animals one other time (Zeph 2:14).
tn Heb \u201cits teeth are the teeth of a lion.\u201d
tn Heb \u201cits incisors are those of a lioness.\u201d The sharp, cutting teeth are metonymical for the action of tearing apart and eating prey. The language is clearly hyperbolic. Neither locusts nor human invaders literally have teeth of this size. The prophet is using exaggerated and picturesque language to portray in vivid terms the enormity of the calamity. English versions vary greatly on the specifics: KJV \u201ccheek teeth\u201d; ASV \u201cjaw-teeth\u201d; NAB \u201cmolars\u201d; NASB, NIV, NRSV \u201cfangs.\u201d
tn Heb \u201c[It] is huge and there is not number.\u201d"}, {"pk": 2847022, "translation": "NET", "book": 29, "chapter": 1, "verse": 7, "text": "They have destroyed our vines; they have turned our fig trees into mere splinters. They have completely stripped off the bark and thrown them aside; the twigs are stripped bare.", "comment": "tn Both \u201cvines\u201d and \u201cfig trees\u201d are singular in the Hebrew text, but are regarded as collective singulars.
tn Heb \u201cit.\u201d Throughout vv. 6\u20137 the Hebrew uses singular forms to describe the locust swarm, but the translation uses plural forms because several details of the text make more sense in English as if they are describing the appearance and effects of individual locusts.
tn Heb \u201cmy.\u201d
tn Heb \u201cmy.\u201d
tn Heb \u201cit has completely stripped her.\u201d
tn Heb \u201cher.\u201d
tn Heb \u201cgrow white.\u201dsn Once choice leafy vegetation is no longer available to them, locusts have been known to consume the bark of small tree limbs, leaving them in an exposed and vulnerable condition. It is apparently this whitened condition of limbs that Joel is referring to here."}, {"pk": 2847023, "translation": "NET", "book": 29, "chapter": 1, "verse": 8, "text": "Wail like a young virgin clothed in sackcloth, lamenting the death of her husband-to-be.", "comment": "sn Heb \u201cthe husband of her youth.\u201d The woman described here may already be married, so the reference is to the death of a husband rather than a fianc\u00e9 (a husband-to-be). Either way, the simile describes a painful and unexpected loss to which the national tragedy Joel is describing may be compared.
tn Or \u201ca young woman\u201d (TEV, CEV). See the note on the phrase \u201chusband-to-be\u201d in the next line.
sn The verb is feminine singular, raising a question concerning its intended antecedent. A plural verb would be expected here, the idea being that all the inhabitants of the land should grieve. Perhaps Joel is thinking specifically of the city of Jerusalem, albeit in a representative sense. The choice of the feminine singular verb form has probably been influenced to some extent by the allusion to the young widow in the simile of v. 8.
tn Heb \u201cover the death of.\u201d The term \u201clamenting\u201d does not appear in the Hebrew, but is supplied in the translation for smoothness."}, {"pk": 2847024, "translation": "NET", "book": 29, "chapter": 1, "verse": 9, "text": "No one brings grain offerings or drink offerings to the temple of the LORD anymore. So the priests, those who serve the LORD, are in mourning.", "comment": "tn Heb \u201cgrain offering and drink offering are cut off from the house of the Lord,\u201d
tn Heb \u201chouse.\u201d So also in vv. 13, 14, 16."}, {"pk": 2847025, "translation": "NET", "book": 29, "chapter": 1, "verse": 10, "text": "The crops of the fields have been destroyed. The ground is in mourning because the grain has perished. The fresh wine has dried up; the olive oil languishes.", "comment": "tn Heb \u201cthe field has been utterly destroyed.\u201d The term \u201cfield,\u201d a collective singular for \u201cfields,\u201d is a metonymy for crops produced by the fields.
tn Joel uses intentionally alliterative language in the phrases \u05e9\u05c1\u05bb\u05d3\u05bc\u05b7\u05d3 \u05e9\u05c2\u05b8\u05d3\u05b6\u05d4 (shuddad sadeh, \u201cthe field is destroyed\u201d) and \u05d0\u05b2\u05d1\u05b0\u05dc\u05b8\u05d4 \u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4 (\u2019avlah \u2019adamah, \u201cthe ground is in mourning\u201d)."}, {"pk": 2847026, "translation": "NET", "book": 29, "chapter": 1, "verse": 11, "text": "Be distressed, farmers; wail, vinedressers, over the wheat and the barley. For the harvest of the field has perished.", "comment": "tn Heb \u201cembarrassed\u201d; or \u201cbe ashamed.\u201d"}, {"pk": 2847027, "translation": "NET", "book": 29, "chapter": 1, "verse": 12, "text": "The vine has dried up; the fig tree languishes \u2014 the pomegranate, date, and apple as well. In fact, all the trees of the field have dried up. Indeed, the joy of the people has dried up!", "comment": "tn Heb \u201cthe sons of man.\u201d
tn This Hebrew word \u05d5\u05b0\u05ea\u05b7\u05e4\u05bc\u05d5\u05bc\u05d7\u05b7 (v\u00fftappuakh) probably refers to the apple tree (so most English versions), but other suggestions that scholars have offered include the apricot, citron, or quince.
tn These words are not in the Hebrew text but are supplied in the translation for clarity."}, {"pk": 2847028, "translation": "NET", "book": 29, "chapter": 1, "verse": 13, "text": "Get dressed and lament, you priests! Wail, you who minister at the altar! Come, spend the night in sackcloth, you servants of my God, because no one brings grain offerings or drink offerings to the temple of your God anymore.", "comment": "tn Heb \u201cput on.\u201d There is no object present in the Hebrew text, but many translations assume \u201csackcloth\u201d to be the understood object of the verb \u201cput on.\u201d Its absence in the Hebrew text of v. 13 is probably due to metrical considerations. The meter here is 3 + 3, and that has probably influenced the prophet\u2019s choice of words.
tn Heb \u201cfor grain offering and drink offering are withheld from the house of your God.\u201d"}, {"pk": 2847029, "translation": "NET", "book": 29, "chapter": 1, "verse": 14, "text": "Announce a holy fast; proclaim a sacred assembly. Gather the elders and all the inhabitants of the land to the temple of the LORD your God, and cry out to the LORD.", "comment": "tc The conjunction \u201cand\u201d does not appear in MT or LXX, but does appear in some Qumran texts (4QXIIc and 4QXIIg).
tn Heb \u201cconsecrate a fast\u201d (so NASB)."}, {"pk": 2847030, "translation": "NET", "book": 29, "chapter": 1, "verse": 15, "text": "How awful that day will be! For the day of the LORD is near; it will come as destruction from the Divine Destroyer.", "comment": "tn Heb \u201cAlas for the day!\u201d
tn There is a wordplay in Hebrew here with the word used for \u201cdestruction\u201d (\u05e9\u05c1\u05d5\u05b9\u05d3, shod) and the term used for God (\u05e9\u05c1\u05b7\u05d3\u05bc\u05b7\u05d9, shadday). The exact meaning of \u201cShaddai\u201d in the OT is somewhat uncertain, although the ancient versions and many modern English versions tend to translate it as \u201cAlmighty\u201d (e.g., Greek \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 [pantokratwr], Latin omnipotens). Here it might be rendered \u201cDestroyer,\u201d with the thought being that \u201cdestruction will come from the Divine Destroyer,\u201d which should not be misunderstood as a reference to the destroying angel. The name \u201cShaddai\u201d (outside Genesis and without the element \u201cEl\u201d [\u201cGod\u201d]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam\u2019s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20\u201321). In Ps 68:14, Isa 13:6, and the present passage, Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. In Ezek 1:24 and 10:5 the sound of the cherubs\u2019 wings is compared to Shaddai\u2019s powerful voice. The reference may be to the mighty divine warrior\u2019s battle cry which accompanies his angry judgment."}, {"pk": 2847031, "translation": "NET", "book": 29, "chapter": 1, "verse": 16, "text": "Our food has been cut off right before our eyes! There is no longer any joy or gladness in the temple of our God!", "comment": "tn Heb \u201cjoy and gladness from the house of our God?\u201d Verse 16b is a continuation of the rhetorical question begun in v. 16a, but has been translated as an affirmative statement to make the meaning clear. The words \u201cThere is no longer any\u201d are not in the Hebrew text, but have been supplied in the translation for clarity.
tn Heb \u201cHas not the food been cut off right before our eyes?\u201d This rhetorical question expects an affirmative answer; the question has been translated as an affirmation for the sake of clarity and emphasis."}, {"pk": 2847032, "translation": "NET", "book": 29, "chapter": 1, "verse": 17, "text": "The grains of seed have shriveled beneath their shovels. Storehouses have been decimated and granaries have been torn down, for the grain has dried up.", "comment": "tc This line is textually uncertain. The MT reads \u201cthe seed shrivels in their shovels/clods.\u201d One Qumran manuscript (4QXXIIc) reads \u201cthe heifers decay in [their] s[talls].\u201d LXX reads \u201cthe heifers leap in their stalls.\u201dtn These two lines of v. 17 comprise only four words in the Hebrew; three of the four are found only here in the OT. The translation and meaning are rather uncertain. A number of English versions render the word translated \u201cshovels\u201d as \u201cclods,\u201d referring to lumps of soil (e.g., KJV, NAB, NASB, NIV, NRSV).
tn Heb \u201cseed.\u201d The phrase \u201cthe grains of\u201d does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness."}, {"pk": 2847033, "translation": "NET", "book": 29, "chapter": 1, "verse": 18, "text": "Listen to the cattle groan! The herds of livestock wander around in confusion because they have no pasture. Even the flocks of sheep are suffering.", "comment": "tn Heb \u201cthe herds of cattle are confused.\u201d The verb \u05d1\u05bc\u05d5\u05bc\u05da\u05b0 (bukh, \u201cbe confused\u201d) sometimes refers to wandering aimlessly in confusion (cf. Exod 14:3).
tn Heb \u201chow the cattle groan!\u201d"}, {"pk": 2847034, "translation": "NET", "book": 29, "chapter": 1, "verse": 19, "text": "To you, O LORD, I call out for help, for fire has burned up the grassy pastures, flames have razed all the trees in the fields.", "comment": "tn Heb \u201cthe pastures of the wilderness.\u201d
tn Heb \u201cconsumed.\u201d This entire line is restated at the end of v. 20.
sn Fire here and in v. 20 is probably not to be understood in a literal sense. The locust plague, accompanied by conditions of extreme drought, has left the countryside looking as though everything has been burned up (so also in Joel 2:3).
tn The phrase \u201cfor help\u201d does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.
tn Heb \u201ca flame has set ablaze.\u201d This fire was one of the effects of the drought."}, {"pk": 2847035, "translation": "NET", "book": 29, "chapter": 1, "verse": 20, "text": "Even the wild animals cry out to you; for the river beds have dried up; fire has destroyed the grassy pastures.", "comment": "tn Heb \u201clong for you.\u201d Animals of course do not have religious sensibilities as such; they do not in any literal sense long for Yahweh. Rather, the language here is figurative (metonymy of cause for effect). The animals long for food and water (so BDB 788 s.v. \u05e2\u05b8\u05e8\u05b7\u05d2), the ultimate source of which is Yahweh.
tn Heb \u201cconsumed.\u201d
tn Heb \u201cthe pastures of the wilderness.\u201d
tn Heb \u201cbeasts of the field.\u201d
tn Heb \u201csources of water.\u201d"}, {"pk": 2847036, "translation": "NET", "book": 29, "chapter": 2, "verse": 1, "text": "Blow the trumpet in Zion; sound the alarm signal on my holy mountain! Let all the inhabitants of the land shake with fear, for the day of the LORD is about to come. Indeed, it is near!", "comment": "tn Or \u201cfor.\u201d
tn The word translated \u201ctrumpet\u201d here (so most English versions) is the Hebrew \u05e9\u05c1\u05d5\u05b9\u05e4\u05b8\u05e8 (shofar). The shophar was a wind instrument made from a cow or ram\u2019s horn and used as a military instrument for calling people to attention in the face of danger or as a religious instrument for calling people to occasions of communal celebration.
sn The interpretation of 2:1\u201311 is very difficult. Four views may be mentioned here. (1) Some commentators understand this section to be describing a human invasion of Judah on the part of an ancient army. The exact identity of this army (e.g., Assyrian or Babylonian) varies among interpreters depending upon issues of dating for the book of Joel. (2) Some commentators take the section to describe an eschatological scene in which the army according to some is human, or according to others is nonhuman (i.e., angelic). (3) Some interpreters argue for taking the section to refer to the potential advent in the fall season of a severe east wind (i.e., Sirocco) that would further exacerbate the conditions of the land described in chapter one. (4) Finally, some interpreters understand the section to continue the discussion of locust invasion and drought described in chapter one, partly on the basis that there is no clear exegetical evidence in 2:1\u201311 to suggest a shift of referent from that of chapter one."}, {"pk": 2847037, "translation": "NET", "book": 29, "chapter": 2, "verse": 2, "text": "It will be a day of dreadful darkness, a day of foreboding storm clouds, like blackness spread over the mountains. It is a huge and powerful army \u2014 there has never been anything like it ever before, and there will not be anything like it for many generations to come!", "comment": "tn Heb \u201cA huge and powerful people\u201d; KJV, ASV \u201ca great people and a strong.\u201d Many interpreters understand Joel 2 to describe an invasion of human armies, either in past history (e.g., the Babylonian invasion of Palestine in the sixth century b.c.) or in an eschatological setting. More probably, however, the language of this chapter referring to \u201cpeople\u201d and \u201carmies\u201d is a hypocatastic description of the locusts of chapter one. Cf. TEV \u201cThe great army of locusts advances like darkness.\u201d
tn The phrase \u201cIt will be\u201d does not appear in the Hebrew, but is supplied in the translation for the sake of smoothness and style.
tn Heb \u201cdarkness and gloom.\u201d These two terms probably form a hendiadys here. This picture recalls the imagery of the supernatural darkness in Egypt during the judgments of the exodus (Exod 10:22). These terms are also frequently used as figures (metonymy of association) for calamity and divine judgment (Isa 8:22; 59:9; Jer 23:12; Zeph 1:15). Darkness is often a figure (metonymy of association) for death, dread, distress and judgment (BDB 365 s.v. \u05d7\u05e9\u05c1\u05b6\u05da\u05b0 3).
tn Heb \u201ca day of cloud and darkness.\u201d
tc The present translation here follows the proposed reading \u05e9\u05c1\u05b0\u05d7\u05b9\u05e8 (sh\u00ffkhor, \u201cblackness\u201d) rather than the MT \u05e9\u05c1\u05b7\u05d7\u05b7\u05e8 (shakhar, \u201cmorning\u201d). The change affects only the vocalization; the Hebrew consonants remain unchanged. Here the context calls for a word describing darkness. The idea of morning or dawn speaks instead of approaching light, which does not seem to fit here. The other words in the verse (e.g., \u201cdarkness,\u201d \u201cgloominess,\u201d \u201ccloud,\u201d \u201cheavy overcast\u201d) all emphasize the negative aspects of the matter at hand and lead the reader to expect a word like \u201cblackness\u201d rather than \u201cdawn.\u201d However, NIrV paraphrases the MT nicely: \u201cA huge army of locusts is coming. They will spread across the mountains like the sun when it rises.\u201d
tn Heb \u201cit will not be repeated for years of generation and generation.\u201d"}, {"pk": 2847038, "translation": "NET", "book": 29, "chapter": 2, "verse": 3, "text": "Like fire they devour everything in their path; a flame blazes behind them. The land looks like the Garden of Eden before them, but behind them there is only a desolate wilderness \u2014 for nothing escapes them!", "comment": "tn Heb \u201ca fire devours before it.\u201d
tn Heb \u201cand surely a survivor there is not for it.\u201d The antecedent of the pronoun \u201cit\u201d is apparently \u05e2\u05b7\u05dd (\u2019am, \u201cpeople\u201d) of v. 2, which seems to be a figurative way of referring to the locusts. K&D 26:191-92 thought that the antecedent of this pronoun was \u201cland,\u201d but the masculine gender of the pronoun does not support this.
tn Heb \u201clike the garden of Eden, the land is before them.\u201d"}, {"pk": 2847039, "translation": "NET", "book": 29, "chapter": 2, "verse": 4, "text": "They look like horses; they charge ahead like war horses.", "comment": "tn Heb \u201cLike the appearance of horses [is] its appearance.\u201dsn The fact that a locust\u2019s head resembles a miniature replica of a horse\u2019s head has often been noticed. For example, the German word for locust (Heupferd, \u201chay horse\u201d) and the Italian word as well (cavaletta, \u201clittle horse\u201d) are based on this similarity in appearance."}, {"pk": 2847040, "translation": "NET", "book": 29, "chapter": 2, "verse": 5, "text": "They sound like chariots rumbling over mountain tops, like the crackling of blazing fire consuming stubble, like the noise of a mighty army being drawn up for battle.", "comment": "tn Heb \u201clike the sound of.\u201dsn The repetition of the word of comparison (\u201clike\u201d) in vv. 4\u20137 should not go unnoticed. The author is comparing the locust invasion to familiar aspects of human invasion. If the preposition has its normal force here, it is similarity and not identity that is intended. In other words, locusts are being likened to human armies, but human armies are not actually present. On the other hand, this Hebrew preposition is also on occasion used to indicate exactitude, a function described by grammarians as kaph veritatis.
tn Heb \u201cbeing arrayed of battle.\u201d
tn Heb \u201cpeople.\u201d
tn The phrase \u201cthe noise of\u201d does not appear in the Hebrew, but is implied by the parallelism, so it has been supplied in the translation for the sake of clarity.
tn Heb \u201csound.\u201d
tn Heb \u201cjostling\u201d or \u201cleaping.\u201d There is question whether this pictures chariots rumbling over the mountains (e.g., 2 Sam 6:14,16; 1 Chr 15:29; Nah 3:2) or the locusts flying \u2013 or \u201cleaping\u201d \u2013 over the mountains (e.g., Job 21:11); see BDB 955 s.v. \u05e8\u05b8\u05e7\u05b7\u05d3."}, {"pk": 2847041, "translation": "NET", "book": 29, "chapter": 2, "verse": 6, "text": "People writhe in fear when they see them. All of their faces turn pale with fright.", "comment": "tn Or \u201cnations.\u201d
tn Heb \u201call faces gather beauty\u201d; or \u201call faces gather a glow.\u201d The Hebrew word \u05e4\u05bc\u05b8\u05d0\u05e8\u05d5\u05bc\u05e8 (pa\u2019rur) is found in the OT only here and in Nah 2:11. Its meaning is very uncertain. Some scholars associate it with a root that signifies \u201cglowing\u201d; hence \u201call faces gather a glow of dread.\u201d Others associate the word with \u05e4\u05bc\u05b8\u05e8\u05d5\u05bc\u05e8 (parur, \u201cpot\u201d); hence \u201call faces gather blackness.\u201d Still others take the root to signify \u201cbeauty\u201d; hence \u201call faces gather in their beauty\u201d in the sense of growing pale due to fear. This is the view assumed here.
tn Heb \u201cbefore it.\u201d"}, {"pk": 2847042, "translation": "NET", "book": 29, "chapter": 2, "verse": 7, "text": "They charge like warriors; they scale walls like soldiers. Each one proceeds on his course; they do not alter their path.", "comment": "sn Since the invaders are compared to warriors, this suggests that they are not actually human, but instead an army of locusts.
tn Heb \u201crun.\u201d
tc The translation reads \u05d9\u05b0\u05e2\u05b7\u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05df (y\u00ff\u2019abb\u00fftun) for MT \u05d9\u05b0\u05e2\u05b7\u05d1\u05bc\u05b0\u05d8\u05d5\u05bc\u05df (y\u00ff\u2019abb\u00fftun). The verb found in MT (\u05e2\u05b8\u05d1\u05b7\u05d8, \u2019avat) means \u201ctake or give a pledge\u201d (cf. Deut 15:6, 8; 24:10) and does not fit the context. Some scholars have proposed various emendations: (1) \u05d9\u05b0\u05e2\u05b8\u05d5\u05bc\u05b0\u05ea\u05d5\u05bc\u05df (y\u00ff\u2019avv\u00fftun, \u201cthey make crooked\u201d); (2) \u05d9\u05b8\u05d8\u05bc\u05d5\u05bc\u05df (yattun, \u201cthey turn aside\u201d); (3) \u05d9\u05b8\u05e2\u05b7\u05d5\u05bc\u05d5\u05bc\u05df (ya\u2019avvun, \u201cthey err\u201d); and (4) \u05d9\u05b0\u05e2\u05b8\u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05df (adopted in the present translation) from the root I \u05e2\u05b8\u05d1\u05b7\u05ea (\u2019avat, \u201cto twist, pervert\u201d) or II \u05e2\u05b8\u05d1\u05b7\u05ea (\u2019avat, \u201cto change, abandon\u201d). KBL adopt the latter option, but the only biblical evidence for this is the problematic reference in Joel 2:7. Another option is to view it as a variant of the root \u05d7\u05d1\u05d8 (khavat, \u201cturn aside from\u201d), a meaning attested for the Arabic cognate. The difference in spelling would be due to the interchange of the guttural letters khet (\u05d7) and ayin (\u05e2). This may lay behind LXX rendering \u1f10\u03ba\u03ba\u03bb\u03af\u03bd\u03c9\u03c3\u03b9\u03bd (ekklinwsin; cf. Syriac Peshitta nstwn and Vg declinabunt). See S. F. Whitley, \u201c\u2018bt in Joel 2, 7,\u201d Bib 65 (1984): 101-2.
tn Heb \u201cmen of battle.\u201d"}, {"pk": 2847043, "translation": "NET", "book": 29, "chapter": 2, "verse": 8, "text": "They do not jostle one another; each of them marches straight ahead. They burst through the city defenses and do not break ranks.", "comment": "tn Heb \u201ceach warrior walks in his own course.\u201d
tn Heb \u201cthey fall upon.\u201d This line has been interpreted in two different ways: (1) although they fall upon the sword, they shall not be wounded (KJV), or (2) when they \u201cburst through\u201d the city\u2019s defenses, they will not break ranks (RSV, NASB, NIV, NIrV).
tn \u201ceach one does not crowd his brother.\u201d
tn Heb \u201cmissile\u201d or \u201cjavelin.\u201d This term appears to function as a synecdoche for the city\u2019s defenses as a whole (cf. NASB, NIV, TEV). Some scholars instead understand the reference to be an aqueduct by which the locusts (or armies) entered the city."}, {"pk": 2847044, "translation": "NET", "book": 29, "chapter": 2, "verse": 9, "text": "They rush into the city; they scale its walls. They climb up into the houses; they go in through the windows like a thief.", "comment": "tn Or \u201cthey run upon its wall.\u201d
tn Heb \u201cdart about in.\u201d"}, {"pk": 2847045, "translation": "NET", "book": 29, "chapter": 2, "verse": 10, "text": "The earth quakes before them; the sky reverberates. The sun and the moon grow dark; the stars refuse to shine.", "comment": "tn Heb \u201ctrembles.\u201d
sn Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. 10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky.
tn Heb \u201cgather their brightness.\u201d
tn Heb \u201cbefore it.\u201d"}, {"pk": 2847046, "translation": "NET", "book": 29, "chapter": 2, "verse": 11, "text": "The voice of the LORD thunders as he leads his army. Indeed, his warriors are innumerable; Surely his command is carried out! Yes, the day of the LORD is awesome and very terrifying \u2014 who can survive it?", "comment": "tn Heb \u201cvery large.\u201d
tn Heb \u201cthe Lord gives his voice.\u201d
tn Heb \u201cbefore his army.\u201d
tn Heb \u201cmilitary encampment.\u201d
tn Heb \u201che makes his word powerful.\u201d
tn Or \u201cpowerful.\u201d Heb \u201cgreat.\u201d
tn Heb \u201cendure.\u201d The MT and LXX read \u201cendure,\u201d while one of the Qumran manuscripts (4QXXIIc) has \u201cbear.\u201d"}, {"pk": 2847047, "translation": "NET", "book": 29, "chapter": 2, "verse": 12, "text": "\u201cYet even now,\u201d the LORD says, \u201creturn to me with all your heart \u2014 with fasting, weeping, and mourning. Tear your hearts, not just your garments!\u201d", "comment": "sn The figurative language calls for genuine repentance, and not merely external ritual that goes through the motions."}, {"pk": 2847048, "translation": "NET", "book": 29, "chapter": 2, "verse": 13, "text": "Return to the LORD your God, for he is merciful and compassionate, slow to anger and boundless in loyal love \u2014 often relenting from calamitous punishment.", "comment": "tn Heb \u201cand great of loyal love.\u201d
tn Heb \u201cand he relents from calamity.\u201d"}, {"pk": 2847049, "translation": "NET", "book": 29, "chapter": 2, "verse": 14, "text": "Who knows? Perhaps he will be compassionate and grant a reprieve, and leave blessing in his wake \u2014 a meal offering and a drink offering for you to offer to the LORD your God!", "comment": "tn Heb \u201cleave a blessing behind him.\u201d
tn Heb \u201cturn\u201d or \u201cturn back.\u201d
tn The phrase \u201cfor you to offer\u201d does not appear in the Hebrew, but is supplied in the translation for the sake of clarity."}, {"pk": 2847050, "translation": "NET", "book": 29, "chapter": 2, "verse": 15, "text": "Blow the trumpet in Zion. Announce a holy fast; proclaim a sacred assembly!", "comment": "tn See the note on this term in 2:1."}, {"pk": 2847051, "translation": "NET", "book": 29, "chapter": 2, "verse": 16, "text": "Gather the people; sanctify an assembly! Gather the elders; gather the children and the nursing infants. Let the bridegroom come out from his bedroom and the bride from her private quarters.", "comment": "sn Mosaic law allowed men recently married, or about to be married, to be exempt for a year from certain duties that were normally mandatory, such as military obligation (cf. Deut 20:7; 24:5). However, Joel pictures a time of such urgency that normal expectations must give way to higher requirements."}, {"pk": 2847052, "translation": "NET", "book": 29, "chapter": 2, "verse": 17, "text": "Let the priests, those who serve the LORD, weep from the vestibule all the way back to the altar. Let them say, \u201cHave pity, O LORD, on your people; please do not turn over your inheritance to be mocked, to become a proverb among the nations. Why should it be said among the peoples, \u201cWhere is their God?\u201d", "comment": "tn For the MT reading \u05dc\u05b4\u05de\u05b0\u05e9\u05c1\u05b8\u05dc (limshol, an infinitive, \u201cto rule\u201d), one should instead read \u05dc\u05b0\u05de\u05b8\u05e9\u05c1\u05b8\u05dc (l\u00ffmashal, a noun, \u201cto a byword\u201d). While the consonantal Hebrew text permits either, the context suggests that the concern here is more one of not wanting to appear abandoned by God to ongoing economic depression rather than one of concern over potential political subjection of Israel (cf. v. 19). The possibility that the form in the MT is an infinitive construct of the denominative verb II \u05de\u05b8\u05e9\u05c1\u05b7\u05dc (mashal, \u201cto utter a proverb\u201d) does not seem likely because of the following preposition (Hebrew \u05d1\u05bc\u05b0 [b\u00ff], rather than \u05e2\u05b7\u05dc [\u2019al]).
tn Heb \u201cbetween the vestibule and the altar.\u201d The vestibule was located at the entrance of the temple and the altar was located at the other end of the building. So \u201cbetween the vestibule and the altar\u201d is a merism referring to the entire structure. The priestly lament permeates the entire house of worship.
tn Heb \u201cWhy will they say?\u201d"}, {"pk": 2847053, "translation": "NET", "book": 29, "chapter": 2, "verse": 18, "text": "Then the LORD became zealous for his land; he had compassion on his people.", "comment": "tn The time-frame entertained by the verbs of v.18 constitutes a crux interpretum in this chapter. The Hebrew verb forms used here are preterites with vav consecutive and are most naturally understood as describing a past situation. However, some modern English versions render these verbs as futures (e.g., NIV, NASV), apparently concluding that the context requires a future reference. According to Jo\u00fcon 2:363 \u00a7112.h, n.1 Ibn Ezra explained the verbs of Joel 2:18 as an extension of the so-called prophetic perfect; as such, a future fulfillment was described with a past tense as a rhetorical device lending certainty to the fulfillment. But this lacks adequate precedent and is very unlikely from a syntactical standpoint. It seems better to take the verbs in the normal past sense of the preterite. This would require a vantage point for the prophet at some time after the people had responded favorably to the Lord\u2019s call for repentance and after the Lord had shown compassion and forgiveness toward his people, but before the full realization of God\u2019s promises to restore productivity to the land. In other words, it appears from the verbs of vv. 18\u201319 that at the time of Joel\u2019s writing this book the events of successive waves of locust invasion and conditions of drought had almost run their course and the people had now begun to turn to the Lord."}, {"pk": 2847054, "translation": "NET", "book": 29, "chapter": 2, "verse": 19, "text": "The LORD responded to his people, \u201cLook! I am about to restore your grain as well as fresh wine and olive oil. You will be fully satisfied. I will never again make you an object of mockery among the nations.", "comment": "tn Heb \u201canswered and said.\u201d
tc One of the Qumran manuscripts (4QXXIIc) inserts \u201cand you will eat\u201d before \u201cand you will be fully satisfied\u201d (the reading of the MT, LXX).
tn Heb \u201cLook! I am sending grain to you.\u201d The participle used in the Hebrew text seems to suggest imminent action."}, {"pk": 2847055, "translation": "NET", "book": 29, "chapter": 2, "verse": 20, "text": "I will remove the one from the north far from you. I will drive him out to a dry and desolate place. Those in front will be driven eastward into the Dead Sea, and those in back westward into the Mediterranean Sea. His stench will rise up as a foul smell.\u201d Indeed, the LORD has accomplished great things.", "comment": "tn Heb \u201chis face to the eastern sea.\u201d In this context the eastern sea is probably the Dead Sea.
sn The allusion to the one from the north is best understood as having locusts in view. It is not correct to say that this reference to the enemy who came form the north excludes the possibility of a reference to locusts and must be understood as human armies. Although locust plagues usually approached Palestine from the east or southeast, the severe plague of 1915, for example, came from the northeast.
tn Heb \u201cand his rear to the western sea.\u201d The western sea refers to the Mediterranean Sea.
sn Heb \u201cand his foul smell will ascend.\u201d The foul smell probably refers to the unpleasant odor of decayed masses of dead locusts. The Hebrew word for \u201cfoul smell\u201d is found only here in the Old Testament. The Hebrew word for \u201cstench\u201d appears only here and in Isa 34:3 and Amos 4:10. In the latter references it refers to the stench of dead corpses on a field of battle.
tn The Hebrew text does not have \u201cthe Lord.\u201d Two interpretations are possible. This clause may refer to the enemy described in the immediately preceding verses, in which case it would have a negative sense: \u201che has acted in a high-handed manner.\u201d Or it may refer to the Lord, in which case it would have a positive sense: \u201cthe Lord has acted in a marvelous manner.\u201d This is clearly the sense of the same expression in v. 21, where in fact \u201cthe Lord\u201d appears as the subject of the verb. It seems best to understand the clause the same way in both verses."}, {"pk": 2847056, "translation": "NET", "book": 29, "chapter": 2, "verse": 21, "text": "Do not fear, my land! Rejoice and be glad, because the LORD has accomplished great things!"}, {"pk": 2847057, "translation": "NET", "book": 29, "chapter": 2, "verse": 22, "text": "Do not fear, wild animals! For the pastures of the wilderness are again green with grass. Indeed, the trees bear their fruit; the fig tree and the vine yield to their fullest.", "comment": "tn Heb \u201ctheir strength.\u201d The trees and vines will produce a maximum harvest, in contrast to the failed agricultural conditions previously described.
tn Heb \u201cbeasts of the field.\u201d"}, {"pk": 2847058, "translation": "NET", "book": 29, "chapter": 2, "verse": 23, "text": "Citizens of Zion, rejoice! Be glad because of what the LORD your God has done! For he has given to you the early rains as vindication. He has sent to you the rains \u2014 both the early and the late rains as formerly.", "comment": "tn Heb \u201csons of Zion.\u201d
sn For half the year Palestine is generally dry. The rainy season begins with the early rains usually in late October to early December, followed by the latter rains in March and April. Without these rains productive farming would not be possible, as Joel\u2019s original readers knew only too well.
tn Heb \u201ccaused to come down.\u201d
tn Normally the Hebrew word \u05d4\u05b7\u05de\u05bc\u05d5\u05b9\u05e8\u05b6\u05d4 (hammoreh) means \u201cthe teacher,\u201d but here and in Ps 84:7 it refers to \u201cearly rains.\u201d Elsewhere the word for \u201cearly rains\u201d is \u05d9\u05d5\u05b9\u05e8\u05b6\u05d4 (yoreh). The phrase here \u05d4\u05b7\u05de\u05bc\u05d5\u05b9\u05e8\u05b6\u05d4 \u05dc\u05b4\u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (hammoreh litsdaqah) is similar to the expression \u201cteacher of righteousness\u201d (Heb., \u05de\u05d5\u05b9\u05e8\u05b6\u05d4 \u05d4\u05b7\u05e6\u05bc\u05b6\u05d3\u05b6\u05e7, moreh hatsedeq) found in the Dead Sea Scrolls referring to a particular charismatic leader, although the Qumran community seems not to have invoked this text in support of that notion.
tn Heb \u201cbe glad in the Lord your God.\u201d"}, {"pk": 2847059, "translation": "NET", "book": 29, "chapter": 2, "verse": 24, "text": "The threshing floors are full of grain; the vats overflow with fresh wine and olive oil."}, {"pk": 2847060, "translation": "NET", "book": 29, "chapter": 2, "verse": 25, "text": "I will make up for the years that the \u2018arbeh-locust consumed your crops \u2014 the yeleq-locust, the hasil-locust, and the gazam-locust \u2014 my great army that I sent against you.", "comment": "tn The term \u201cyour crops\u201d does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.
sn The same four terms for locust are used here as in 1:4, but in a different order. This fact creates some difficulty for the notion that the four words refer to four distinct stages of locust development.
sn Here Joel employs military language to describe the locusts. In the prophet\u2019s thinking this invasion was far from being a freak accident. Rather, the Lord is pictured here as a divine warrior who leads his army into the land as a punishment for past sin and as a means of bringing about spiritual renewal on the part of the people.
tn Heb \u201cI will restore to you the years.\u201dsn The plural years suggests that the plague to which Joel refers was not limited to a single season. Apparently the locusts were a major problem over several successive years. One season of drought and locust invasion would have been bad enough. Several such years would have been devastating."}, {"pk": 2847061, "translation": "NET", "book": 29, "chapter": 2, "verse": 26, "text": "You will have plenty to eat, and your hunger will be fully satisfied; you will praise the name of the LORD your God, who has acted wondrously in your behalf. My people will never again be put to shame.", "comment": "tn Heb \u201cyou will surely eat and be satisfied.\u201d"}, {"pk": 2847062, "translation": "NET", "book": 29, "chapter": 2, "verse": 27, "text": "You will be convinced that I am in the midst of Israel. I am the LORD your God; there is no other. My people will never again be put to shame."}, {"pk": 2847063, "translation": "NET", "book": 29, "chapter": 2, "verse": 28, "text": "(3:1) After all of this I will pour out my Spirit on all kinds of people. Your sons and daughters will prophesy. Your elderly will have revelatory dreams; your young men will see prophetic visions.", "comment": "sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17\u201321. Peter introduces his quotation of this passage with \u201cthis is that spoken by the prophet Joel\u201d (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel\u2019s words. Some portions of Joel\u2019s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3\u20134. But inasmuch as the messianic age had already begun and the \u201clast days\u201d had already commenced with the coming of the Messiah (cf. Heb 1:1\u20132), Peter was able to point to Joel 3:1\u20135 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (\u201cthis is that\u201d) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.
tn Heb \u201call flesh.\u201d As a term for humanity, \u201cflesh\u201d suggests the weakness and fragility of human beings as opposed to God who is \u201cspirit.\u201d The word \u201call\u201d refers not to all human beings without exception (cf. NAB, NASB \u201call mankind\u201d; NLT \u201call people\u201d), but to all classes of human beings without distinction (cf. NCV).
tn Heb \u201cNow it will be after this.\u201d
sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.
tn Heb \u201cyour old men will dream dreams.\u201d"}, {"pk": 2847064, "translation": "NET", "book": 29, "chapter": 2, "verse": 29, "text": "Even on male and female servants I will pour out my Spirit in those days."}, {"pk": 2847065, "translation": "NET", "book": 29, "chapter": 2, "verse": 30, "text": "I will produce portents both in the sky and on the earth \u2014 blood, fire, and columns of smoke.", "comment": "tn Or \u201cin the heavens.\u201d The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201csky\u201d depending on the context."}, {"pk": 2847066, "translation": "NET", "book": 29, "chapter": 2, "verse": 31, "text": "The sunlight will be turned to darkness and the moon to the color of blood, before the day of the LORD comes \u2014 that great and terrible day!", "comment": "tn Heb \u201cto blood,\u201d but no doubt this is intended to indicate by metonymy the color of blood rather than the substance itself. The blood red color suggests a visual impression here \u2013 something that could be caused by fires, volcanic dust, sandstorms, or other atmospheric phenomena."}, {"pk": 2847067, "translation": "NET", "book": 29, "chapter": 2, "verse": 32, "text": "It will so happen that everyone who calls on the name of the LORD will be delivered. For on Mount Zion and in Jerusalem there will be those who survive, just as the LORD has promised; the remnant will be those whom the LORD will call.", "comment": "tn The participle used in the Hebrew text seems to indicate action in the imminent future.
tn While a number of English versions render this as \u201csaved\u201d (e.g., NIV, NRSV, NLT), this can suggest a \u201cspiritual\u201d or \u201ctheological\u201d salvation rather than the physical deliverance from the cataclysmic events of the day of the Lord described in the context.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cdeliverance\u201d; or \u201cescape.\u201d The abstract noun \u201cdeliverance\u201d or \u201cescape\u201d probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: \u201cescaped remnant\u201d or \u201csurviving remnant\u201d (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13\u201315; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).
tn Heb \u201cand among the remnant.\u201d"}, {"pk": 2847068, "translation": "NET", "book": 29, "chapter": 3, "verse": 1, "text": "(4:1) For look! In those days and at that time I will return the exiles to Judah and Jerusalem.", "comment": "sn Joel 3:1 in the English Bible is 4:1 in the Hebrew text (BHS). See also the note at 2:28.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The Kethib reads \u05d0\u05b8\u05e9\u05c1\u05b4\u05d9\u05d1 (\u2019ashiv, \u201creturn the captivity [captives]), while the Qere is \u05d0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 (\u2019ashuv, \u201crestore the fortunes\u201d). Many modern English versions follow the Qere reading. Either reading seems to fit the context. Joel refers to an exile of the inhabitants of Judah and Jerusalem in 3:2\u20136 and their return from exile in 3:7. On the other hand, 2:25\u201326 describes the reversal of judgment and restoration of the covenant blessings. However, the former seems to be the concern of the immediate context.
tc The MT and LXX read \u201cin those days,\u201d while MurXII reads \u201cin that day.\u201d"}, {"pk": 2847069, "translation": "NET", "book": 29, "chapter": 3, "verse": 2, "text": "Then I will gather all the nations, and bring them down to the valley of Jehoshaphat. I will enter into judgment against them there concerning my people Israel who are my inheritance, whom they scattered among the nations. They partitioned my land,", "comment": "sn There is a play on words here. Jehoshaphat in Hebrew means \u201cthe Lord has judged,\u201d and the next line in v. 2 further explicates this thought. The location of this valley is uncertain (cf. v. 12). Many interpreters have understood the Valley of Jehoshaphat to be the Kidron Valley, located on the east side of old Jerusalem. Since this is described as a scene of future messianic activity and judgment, many Jews and Muslims have desired to be buried in the vicinity, a fact attested to in modern times by the presence of many graves in the area. A variation of this view is mentioned by Eusebius, Onomasticon 1:10. According to this view, the Valley of Jehoshaphat is located in the Hinnom Valley, on the south side of the old city. Yet another view is held by many modern scholars, who understand the reference to this valley to be one of an idealized and nonliteral scene of judgment.
tn Heb \u201cconcerning my people and my inheritance Israel.\u201d
tn Heb \u201cI will execute judgment.\u201d"}, {"pk": 2847070, "translation": "NET", "book": 29, "chapter": 3, "verse": 3, "text": "and they cast lots for my people. They traded a boy for a prostitute; they sold a little girl for wine so they could drink.", "comment": "sn Heb \u201cand they drank.\u201d Joel vividly refers to a situation where innocent human life has little value; its only worth is its use in somehow satisfying selfish appetites of wicked people who have control over others (cf. Amos 2:6 and 8:6).
tn Heb \u201cgave.\u201d"}, {"pk": 2847071, "translation": "NET", "book": 29, "chapter": 3, "verse": 4, "text": "Why are you doing these things to me, Tyre and Sidon? Are you trying to get even with me, land of Philistia? I will very quickly repay you for what you have done!", "comment": "tn Heb \u201cWhat [are] you [doing] to me, O Tyre and Sidon?\u201d
tn Or \u201cdistricts.\u201d
tn Heb \u201cquickly, speedily, I will return your recompense on your head.\u201d This is an idiom for retributive justice and an equitable reversal of situation."}, {"pk": 2847072, "translation": "NET", "book": 29, "chapter": 3, "verse": 5, "text": "For you took my silver and my gold and brought my precious valuables to your own palaces.", "comment": "tn Or perhaps, \u201ctemples.\u201d"}, {"pk": 2847073, "translation": "NET", "book": 29, "chapter": 3, "verse": 6, "text": "You sold Judeans and Jerusalemites to the Greeks, removing them far from their own country.", "comment": "tn Heb \u201cborder.\u201d"}, {"pk": 2847074, "translation": "NET", "book": 29, "chapter": 3, "verse": 7, "text": "Look! I am rousing them from that place to which you sold them. I will repay you for what you have done!", "comment": "tn Heb \u201cI will return your recompense on your head.\u201d"}, {"pk": 2847075, "translation": "NET", "book": 29, "chapter": 3, "verse": 8, "text": "I will sell your sons and daughters to the people of Judah. They will sell them to the Sabeans, a nation far away. Indeed, the LORD has spoken!", "comment": "sn The Sabeans were Arabian merchants who were influential along the ancient caravan routes that traveled through Arabia. See also Job 1:15; Isa 43:3; 45:14; Ps 72:10.
tn Heb \u201cinto the hand of.\u201d
tn Heb \u201cthe sons of Judah.\u201d"}, {"pk": 2847076, "translation": "NET", "book": 29, "chapter": 3, "verse": 9, "text": "Proclaim this among the nations: \u201cPrepare for a holy war! Call out the warriors! Let all these fighting men approach and attack!", "comment": "tn Heb \u201cdraw near and go up.\u201d"}, {"pk": 2847077, "translation": "NET", "book": 29, "chapter": 3, "verse": 10, "text": "Beat your plowshares into swords, and your pruning hooks into spears! Let the weak say, \u2018I too am a warrior!\u2019", "comment": "sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.
sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.
sn The \u201cweak\u201d individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.
sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow."}, {"pk": 2847078, "translation": "NET", "book": 29, "chapter": 3, "verse": 11, "text": "Lend your aid and come, all you surrounding nations, and gather yourselves to that place.\u201d Bring down, O LORD, your warriors!", "comment": "tc The present translation follows the reading of the imperative \u05d4\u05b4\u05e7\u05bc\u05b8\u05d1\u05b0\u05e6\u05d5\u05bc (hiqqav\u00fftsu) rather than the perfect with vav (\u05d5) consecutive \u05d5\u05b0\u05e0\u05b4\u05e7\u05b0\u05d1\u05bc\u05b8\u05e6\u05d5\u05bc (v\u00ffniqbbatsu) of the MT.
tc Some commentators prefer to delete the line \u201cBring down, O Lord, your warriors,\u201d understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord\u2019s intervention is not out of place here.
tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here \u05e2\u05d5\u05bc\u05e8\u05d5\u05bc (\u2019uru, \u201carouse\u201d) or \u05d7\u05d5\u05bc\u05e9\u05c1\u05d5\u05bc (khushu, \u201chasten\u201d)."}, {"pk": 2847079, "translation": "NET", "book": 29, "chapter": 3, "verse": 12, "text": "Let the nations be roused and let them go up to the valley of Jehoshaphat, for there I will sit in judgment on all the surrounding nations."}, {"pk": 2847080, "translation": "NET", "book": 29, "chapter": 3, "verse": 13, "text": "Rush forth with the sickle, for the harvest is ripe! Come, stomp the grapes, for the winepress is full! The vats overflow. Indeed, their evil is great!", "comment": "tn Heb \u201cgo down\u201d or \u201ctread.\u201d The Hebrew term \u05e8\u05b0\u05d3\u05d5\u05bc (r\u00ffdu) may be from \u05d9\u05b8\u05e8\u05b7\u05d3 (yarad, \u201cto go down\u201d) or from \u05e8\u05b8\u05d3\u05b8\u05d4 (radah, \u201chave dominion,\u201d here in the sense of \u201cto tread\u201d). If it means \u201cgo down,\u201d the reference would be to entering the vat to squash the grapes. If it means \u201ctread,\u201d the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase \u201cthe grapes\u201d is supplied in the translation for clarity.
tn Heb \u201csend.\u201d
sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the \u201cfullness of time\u201d language in Gal 4:4)."}, {"pk": 2847081, "translation": "NET", "book": 29, "chapter": 3, "verse": 14, "text": "Crowds, great crowds are in the valley of decision, for the day of the LORD is near in the valley of decision!", "comment": "sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge."}, {"pk": 2847082, "translation": "NET", "book": 29, "chapter": 3, "verse": 15, "text": "The sun and moon are darkened; the stars withhold their brightness.", "comment": "tn Heb \u201cgather in.\u201d"}, {"pk": 2847083, "translation": "NET", "book": 29, "chapter": 3, "verse": 16, "text": "The LORD roars from Zion; from Jerusalem his voice bellows out. The heavens and the earth shake. But the LORD is a refuge for his people; he is a stronghold for the citizens of Israel.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201csons.\u201d
tn Or \u201cthe sky.\u201d See the note on \u201csky\u201d in 2:30.
tn Heb \u201che sounds forth his voice.\u201d"}, {"pk": 2847084, "translation": "NET", "book": 29, "chapter": 3, "verse": 17, "text": "You will be convinced that I the LORD am your God, dwelling on Zion, my holy mountain. Jerusalem will be holy \u2014 conquering armies will no longer pass through it.", "comment": "tn Heb \u201cstrangers\u201d or \u201cforeigners.\u201d In context, this refers to invasions by conquering armies.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cknow.\u201d"}, {"pk": 2847085, "translation": "NET", "book": 29, "chapter": 3, "verse": 18, "text": "On that day the mountains will drip with sweet wine, and the hills will flow with milk. All the dry stream beds of Judah will flow with water. A spring will flow out from the temple of the LORD, watering the Valley of Acacia Trees.", "comment": "tn Heb \u201cand it will come about in that day.\u201d
tn Or \u201cseasonal streams.\u201d
sn The language used here is a hyperbolic way of describing both a bountiful grape harvest (\u201cthe mountains will drip with juice\u201d) and an abundance of cattle (\u201cthe hills will flow with milk\u201d). In addition to being hyperbolic, the language is also metonymical (effect for cause).
tn Many English translations read \u201cnew wine\u201d or \u201csweet wine,\u201d meaning unfermented wine, i.e., grape juice.
tn Heb \u201cvalley of Shittim.\u201d The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word \u05e9\u05c1\u05b4\u05d8\u05bc\u05b4\u05d9\u05dd (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel\u2019s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem.
tn Heb \u201chouse.\u201d"}, {"pk": 2847086, "translation": "NET", "book": 29, "chapter": 3, "verse": 19, "text": "Egypt will be desolate and Edom will be a desolate wilderness, because of the violence they did to the people of Judah, in whose land they shed innocent blood.", "comment": "tn Heb \u201cviolence of the sons of Judah.\u201d The phrase \u201cof the sons of Judah\u201d is an objective genitive (cf. KJV \u201cthe violence against the children of Judah\u201d; NAB, NIV, NRSV \u201cviolence done to the people of Judah\u201d). It refers to injustices committed against the Judeans, not violence that the Judeans themselves had committed against others."}, {"pk": 2847087, "translation": "NET", "book": 29, "chapter": 3, "verse": 20, "text": "But Judah will reside securely forever, and Jerusalem will be secure from one generation to the next.", "comment": "tn The phrase \u201cwill be secure\u201d does not appear in the Hebrew, but are supplied in the translation for the sake of smoothness."}, {"pk": 2847088, "translation": "NET", "book": 29, "chapter": 3, "verse": 21, "text": "I will avenge their blood which I had not previously acquitted. It is the LORD who dwells in Zion!", "comment": "tc The present translation follows the reading \u05d5\u05b0\u05e0\u05b4\u05e7\u05bc\u05b7\u05de\u05b0\u05ea\u05bc\u05b4\u05d9 (v\u00ffniqqamti, \u201cI will avenge\u201d) rather than \u05d5\u05b0\u05e0\u05b4\u05e7\u05bc\u05b5\u05ea\u05b4\u05d9 (v\u00ffniqqeti, \u201cI will acquit\u201d) of the MT."}, {"pk": 2847089, "translation": "NET", "book": 30, "chapter": 1, "verse": 1, "text": "The following is a record of what Amos prophesied. He was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him during the time of King Uzziah of Judah and King Jeroboam son of Joash of Israel, two years before the earthquake.", "comment": "tn Heb \u201cin the days of.\u201d
tn Heb \u201cwho.\u201d Here a new sentence has been started in the translation for stylistic reasons.
tn Heb \u201cThe words of Amos.\u201d Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos\u2019 mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos\u2019 prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14\u201315). (2) The mighty earthquake shortly after Amos\u2019 ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 (hafakh, \u201coverturn\u201d) at 3:13\u201315, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9\u201310. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16\u201321. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, \u201cAmos\u2019s Earthquake and Israelite Prophecy,\u201d Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.
tn The Hebrew text repeats, \u201cand in the days of.\u201d This phrase has not been repeated in the translation for stylistic reasons.
tn Heb \u201cwhich he saw concerning Israel.\u201d"}, {"pk": 2847090, "translation": "NET", "book": 30, "chapter": 1, "verse": 2, "text": "Amos said: \u201cThe LORD comes roaring out of Zion; from Jerusalem he comes bellowing! The shepherds\u2019 pastures wilt; the summit of Carmel withers.\u201d", "comment": "tn Heb \u201che;\u201d the referent (Amos) has been specified in the translation for clarity.
sn The Lord, in his role of warrior-king, is compared to a lion. See 3:4, 8.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cgives his voice.\u201d
tn Lexicographers debate whether there are two roots \u05d0\u05b8\u05d1\u05b7\u05dc (\u2019aval), one signifying \u201cmourn\u201d and the other \u201cbe dry,\u201d or simply one (\u201cmourn\u201d). The parallel verb (\u201cwithers\u201d) might favor the first option and have the meaning \u201cwilt away.\u201d It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation \u201cmourns\u201d is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, \u201cWas There an \u2019BL II \u2018Be Dry\u2019 in Classical Hebrew?\u201d VT 42 [1992]: 1-10).
sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
sn Loss of a land\u2019s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature."}, {"pk": 2847091, "translation": "NET", "book": 30, "chapter": 1, "verse": 3, "text": "This is what the LORD says: \u201cBecause Damascus has committed three crimes \u2014 make that four! \u2014 I will not revoke my decree of judgment. They ripped through Gilead like threshing sledges with iron teeth.", "comment": "tn Heb \u201cI will not bring it [or \u201chim\u201d] back.\u201d The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, \u201cI will not take him [i.e., that particular nation] back.\u201d In this case the Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barr\u00e9, \u201cThe Meaning of l\u00e1 \u00e1s\u0152ybnw in Amos 1:3\u20132:6,\u201d JBL 105 (1986): 622.
tn Heb \u201cBecause of three violations of Damascus, even because of four.\u201dsn The three\u2026four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18\u201319, 29\u201331), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the Lord indicates that his focus is Israel (he is too bent on judging Israel to dwell very long on her neighbors) and he emphasizes Israel\u2019s guilt with respect to the other nations. (Israel\u2019s list fills up before the others\u2019 lists do.) See R. B. Chisholm, \u201cFor Three Sins\u2026Even for Four: The Numerical Sayings in Amos,\u201d BSac 147 (1990): 188-97.
tn Traditionally, \u201ctransgressions\u201d or \u201csins.\u201d The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the \u201crebellion\u201d of the foreign nations to God\u2019s mandate to Noah (Gen 9:5\u20137). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos\u2019s Oracles against the Nations [SOTSMS], 39-61). The \u201ctransgression\u201d then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1\u20132 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11\u201315). Ultimately, we can only speculate what lay behind Amos\u2019 thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation \u201ccrimes\u201d is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
tn Heb \u201cthey threshed [or \u201ctrampled down\u201d] Gilead with sharp iron implements\u201d (NASB similar).sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River)."}, {"pk": 2847092, "translation": "NET", "book": 30, "chapter": 1, "verse": 4, "text": "So I will set Hazael\u2019s house on fire; fire will consume Ben Hadad\u2019s fortresses.", "comment": "tn Heb \u201cit\u201d; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
tn \u201cHazael\u2019s house\u201d (\u201cthe house of Hazael\u201d) refers to the dynasty of Hazael.sn Hazael took the throne of Aram in 843 b.c. and established a royal dynasty. See 2 Kgs 8:7\u201315 and W. Pitard, Ancient Damascus, 145-60.
sn Ben-hadad may refer to Hazael\u2019s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power."}, {"pk": 2847093, "translation": "NET", "book": 30, "chapter": 1, "verse": 5, "text": "I will break the bar on the gate of Damascus. I will remove the ruler from Wicked Valley, the one who holds the royal scepter from Beth Eden. The people of Aram will be deported to Kir.\u201d The LORD has spoken!", "comment": "sn According to Amos 9:7, the Arameans originally came from Kir. The Lord threatens to reverse their history and send them back there.
tn Many associate the name \u201cBeth Eden\u201d with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning \u201chouse of pleasure.\u201d
tn Heb \u201ccut off.\u201d
tn Heb \u201cthe one who sits.\u201d Some English versions take the Hebrew term in a collective sense as \u201cinhabitants\u201d (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (\u201cthe one who holds the royal scepter\u201d), however, suggest that the royal house is in view. For this term (\u05d9\u05d5\u05b9\u05e9\u05c1\u05b5\u05d1, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.
tn Heb \u201cvalley of wickedness.\u201d Though many English versions take the Hebrew phrase \u05d1\u05b4\u05e7\u05b0\u05e2\u05b7\u05ea\u05be\u05d0\u05b8\u05d5\u05b6\u05df (biq\u2019-at \u2019aven) as a literal geographical place name (\u201cValley of Aven,\u201d so NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.
sn The bar on the city gate symbolizes the city\u2019s defenses and security."}, {"pk": 2847094, "translation": "NET", "book": 30, "chapter": 1, "verse": 6, "text": "This is what the LORD says: \u201cBecause Gaza has committed three crimes \u2014 make that four! \u2014 I will not revoke my decree of judgment. They deported a whole community and sold them to Edom.", "comment": "tn Traditionally, \u201ctransgressions\u201d (KJV, ASV, NASB, NRSV) or \u201csins\u201d (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God\u2019s mandate to Noah in Gen 9:5\u20137, see the note on the word \u201cviolations\u201d in 1:3.
tn Heb \u201cBecause of three violations of Gaza, even because of four.\u201dsn On the three\u2026four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word \u201cfour\u201d in 1:3.
tn Heb \u201cin order to hand them over.\u201d
tn Heb \u201c[group of] exiles.\u201d A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
tn Heb \u201cI will not bring it [or \u201chim\u201d] back.\u201d The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word \u201cjudgment\u201d in 1:3.
sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19)."}, {"pk": 2847095, "translation": "NET", "book": 30, "chapter": 1, "verse": 7, "text": "So I will set Gaza\u2019s city wall on fire; fire will consume her fortresses.", "comment": "sn The city wall symbolizes the city\u2019s defenses and security.
tn Heb \u201cit\u201d; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity."}, {"pk": 2847096, "translation": "NET", "book": 30, "chapter": 1, "verse": 8, "text": "I will remove the ruler from Ashdod, the one who holds the royal scepter from Ashkelon. I will strike Ekron with my hand; the rest of the Philistines will also die.\u201d The sovereign LORD has spoken!", "comment": "tn Heb \u201cand the remnant of the Philistines will perish.\u201d The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, \u201cEvery last Philistine will die.\u201d
sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
tn Heb \u201cthe one who sits.\u201d Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).
tn Heb \u201ccut off.\u201d
tn Heb \u201cI will turn my hand against Ekron.\u201d For other uses of the idiom, \u201cturn the hand against,\u201d see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7."}, {"pk": 2847097, "translation": "NET", "book": 30, "chapter": 1, "verse": 9, "text": "This is what the LORD says: \u201cBecause Tyre has committed three crimes \u2014 make that four! \u2014 I will not revoke my decree of judgment. They sold a whole community to Edom; they failed to observe a treaty of brotherhood.", "comment": "tn Heb \u201cI will not bring it [or \u201chim\u201d] back.\u201d The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word \u201cjudgment\u201d in 1:3.
tn Heb \u201chanded over.\u201d
tn Heb \u201c[group of] exiles.\u201d A similar phrase occurs in v. 6.
tn Heb \u201cdid not remember.\u201d
sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called \u201cfather\u201d and the subject \u201cson.\u201d The partners in a treaty between equals referred to themselves as \u201cbrothers.\u201d For biblical examples, see 1 Kgs 9:13; 20:32\u201333.
tn Traditionally, \u201ctransgressions\u201d (KJV, ASV, NASB, NRSV) or \u201csins\u201d (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God\u2019s mandate to Noah in Gen 9:5\u20137, see the note on the word \u201cviolations\u201d in 1:3.
tn Heb \u201cBecause of three violations of Tyre, even because of four.\u201dsn On the three\u2026four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word \u201cfour\u201d in 1:3."}, {"pk": 2847098, "translation": "NET", "book": 30, "chapter": 1, "verse": 10, "text": "So I will set fire to Tyre\u2019s city wall; fire will consume her fortresses.\u201d", "comment": "sn The city wall symbolizes the city\u2019s defenses and security.
tn Heb \u201cit\u201d; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity."}, {"pk": 2847099, "translation": "NET", "book": 30, "chapter": 1, "verse": 11, "text": "This is what the LORD says: \u201cBecause Edom has committed three crimes \u2014 make that four! \u2014 I will not revoke my decree of judgment. He chased his brother with a sword; he wiped out his allies. In his anger he tore them apart without stopping to rest; in his fury he relentlessly attacked them.", "comment": "tn Heb \u201cBecause of three violations of Edom, even because of four.\u201dsn On the three\u2026four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word \u201cfour\u201d in 1:3.
tn Traditionally, \u201ctransgressions\u201d (KJV, ASV, NASB, NRSV) or \u201csins\u201d (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God\u2019s mandate to Noah in Gen 9:5\u20137, see the note on the word \u201cviolations\u201d in 1:3.
tn Heb \u201cI will not bring it [or \u201chim\u201d] back.\u201d The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word \u201cjudgment\u201d in 1:3.
sn It is likely that \u201cbrother\u201d refers here to a treaty partner (see the note on the word \u201cbrotherhood\u201d in 1:9). However, it is possible, if Israel is in view, that Edom\u2019s ancient blood relationship to God\u2019s people is alluded to here. Cf. NCV, NLT \u201ctheir relatives, the Israelites.\u201d
tn Or \u201cHe stifled his compassion.\u201d The Hebrew term \u05e8\u05b8\u05d7\u05b2\u05de\u05b8\u05d9\u05d5 (rakhamayv) is better understood here (parallel to \u201cbrother/treaty partner\u201d) as a reference to \u201callies\u201d which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, \u201cThe Treaty Background of Amos 1:11 and Related Matters,\u201d JBL 89 (1970): 313-18; idem, \u201cCritical Note: Additional Remarks on rh\u00a3myw (Amos 1:11),\u201d JBL 91 (1972): 391-93; and M. Barr\u00e9, \u201cAmos 1:11 reconsidered,\u201d CBQ 47 (1985) 420-27. Some argue that the clause is best translated as \u201cand destroyed his womenfolk.\u201d \u05e8\u05b7\u05d7\u05b7\u05dd (rakham) means \u201cwomb\u201d; the plural here would be a metonymy for \u201cwomen\u201d and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
tn Heb \u201chis anger tore continually.\u201d The Hebrew verb \u05d8\u05b8\u05e8\u05b7\u05e3 (taraf, \u201ctear apart\u201d) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator\u2019s feeding frenzy.
tn Traditionally, \u201che kept his fury continually.\u201d The Hebrew term \u05e9\u05c1\u05b0\u05de\u05b8\u05e8\u05b8\u05d4 (sh\u00ffmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), \u201che kept it\u201d (NASB, NKJV, NRSV). It is also possible in light of the parallelism that \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar) is a rare homonym cognate to an Akkadian verb meaning \u201cto rage; to be furious.\u201d Repointing the verb as \u05e9\u05c1\u05b8\u05de\u05b0\u05e8\u05b8\u05d4 (sham\u00ffrah, third person feminine singular), one could translate literally, \u201chis fury raged continually\u201d (NIV, NJPS)."}, {"pk": 2847100, "translation": "NET", "book": 30, "chapter": 1, "verse": 12, "text": "So I will set Teman on fire; fire will consume Bozrah\u2019s fortresses.\u201d", "comment": "tn Heb \u201cit\u201d; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
sn Teman was an important region (or perhaps city) in Edom.
sn Bozrah was a city located in northern Edom."}, {"pk": 2847101, "translation": "NET", "book": 30, "chapter": 1, "verse": 13, "text": "This is what the LORD says: \u201cBecause the Ammonites have committed three crimes \u2014 make that four! \u2014 I will not revoke my decree of judgment. They ripped open Gilead\u2019s pregnant women so they could expand their territory.", "comment": "tn Traditionally, \u201ctransgressions\u201d (KJV, ASV, NASB, NRSV) or \u201csins\u201d (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God\u2019s mandate to Noah in Gen 9:5\u20137, see the note on the word \u201cviolations\u201d in 1:3.
sn The Ammonites ripped open Gilead\u2019s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
tn Heb \u201cBecause of three violations of the Ammonites, even because of four.\u201dOn the three\u2026four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word \u201cfour\u201d in 1:3.
tn Heb \u201cI will not bring it [or \u201chim\u201d] back.\u201d The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word \u201cjudgment\u201d in 1:3."}, {"pk": 2847102, "translation": "NET", "book": 30, "chapter": 1, "verse": 14, "text": "So I will set fire to Rabbah\u2019s city wall; fire will consume her fortresses. War cries will be heard on the day of battle; a strong gale will blow on the day of the windstorm.", "comment": "tn Heb \u201cit\u201d; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
sn Rabbah was the Ammonite capital.
sn The city wall symbolizes the city\u2019s defenses and security.
tn Heb \u201cwith a war cry in the day of battle.\u201d
tn Heb \u201cwith wind in the day of the windstorm.\u201dsn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature."}, {"pk": 2847103, "translation": "NET", "book": 30, "chapter": 1, "verse": 15, "text": "Ammon\u2019s king will be deported; he and his officials will be carried off together.\u201d The LORD has spoken!", "comment": "tn Heb \u201cwill go into exile.\u201d
tn Heb \u201ctheir\u201d; the referent (Ammon) has been specified in the translation for clarity.
tn The words \u201cwill be carried off\u201d are supplied in the translation for clarification.
tn Or \u201cprinces\u201d (KJV, NAB, NASB, NLT); TEV \u201cofficers\u201d; CEV \u201cleaders.\u201d"}, {"pk": 2847104, "translation": "NET", "book": 30, "chapter": 2, "verse": 1, "text": "This is what the LORD says: \u201cBecause Moab has committed three crimes \u2014 make that four! \u2014 I will not revoke my decree of judgment. They burned the bones of Edom\u2019s king into lime.", "comment": "tn Traditionally, \u201ctransgressions\u201d (KJV, ASV, NASB, NRSV) or \u201csins\u201d (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God\u2019s mandate to Noah in Gen 9:5\u20137, see the note on the word \u201cviolations\u201d in 1:3.
tn Heb \u201cBecause of three violations of Moab, even because of four.\u201dsn On the three\u2026four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word \u201cfour\u201d in 1:3.
tn Heb \u201cI will not bring it [or \u201chim\u201d] back.\u201d The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word \u201cjudgment\u201d in 1:3.
sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual\u2019s bones was considered an especially heinous act."}, {"pk": 2847105, "translation": "NET", "book": 30, "chapter": 2, "verse": 2, "text": "So I will set Moab on fire, and it will consume Kerioth\u2019s fortresses. Moab will perish in the heat of battle amid war cries and the blaring of the ram\u2019s horn.", "comment": "sn The destruction of Moab by fire is an example of a judgment in kind \u2013 as the Moabites committed the crime of \u201cburning,\u201d so the Lord will punish them by setting them on fire.
sn Kerioth was an important Moabite city. See Jer 48:24, 41.
tn Or \u201cdie\u201d (KJV, NASB, NRSV, TEV); NAB \u201cshall meet death.\u201d
tn Or \u201cin the tumult.\u201d This word refers to the harsh confusion of sounds that characterized an ancient battle \u2013 a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
tn Heb \u201csound\u201d (so KJV, NASB, NRSV).
sn The ram\u2019s horn (used as a trumpet) was blown to signal the approaching battle."}, {"pk": 2847106, "translation": "NET", "book": 30, "chapter": 2, "verse": 3, "text": "I will remove Moab\u2019s leader; I will kill all Moab\u2019s officials with him.\u201d The LORD has spoken!", "comment": "tn Or \u201cprinces\u201d (KJV, NAB, NASB, NLT); TEV, CEV \u201cleaders.\u201d
tn Heb \u201ccut off\u201d (so KJV, NASB, NRSV); NAB \u201croot out\u201d; NCV \u201cbring to an end.\u201d
tn Heb \u201cthe leader [traditionally, \u201cjudge\u201d] from her midst.\u201d
tn Heb \u201cher\u201d; the referent (Moab) has been specified in the translation for clarity."}, {"pk": 2847107, "translation": "NET", "book": 30, "chapter": 2, "verse": 4, "text": "This is what the LORD says: \u201cBecause Judah has committed three covenant transgressions \u2014 make that four! \u2014 I will not revoke my decree of judgment. They rejected the LORD\u2019s law; they did not obey his commands. Their false gods, to which their fathers were loyal, led them astray.", "comment": "tn Or \u201cinstruction\u201d; NCV \u201cteachings.\u201d
tn Heb \u201cafter which their fathers walked.\u201d The expression \u201cto walk after\u201d is an idiom meaning \u201cto be loyal to.\u201d See S. M. Paul, Amos (Hermeneia), 75-76.sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal.
tn Heb \u201clies.\u201d This may very well be a derogatory term for idols (perhaps also at Ps. 40:4 [Heb 40:5]). Elsewhere false gods are called \u201cvanities\u201d (Deut 32:21; 1 Kgs 16:13, 26) and a delusion (Isa 66:3). In no other prophetic passages, however, are they called \u201clies.\u201d The term could refer to the deceptions of false prophets (note Ezek 13:6\u20139; cf. Hab 2:3). See F. I. Andersen and D. N. Freedman, Amos (AB), 301-6.
tn Heb \u201cI will not bring it [or \u201chim\u201d] back.\u201d The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word \u201cjudgment\u201d in 1:3.
tn Heb \u201cBecause of three violations of Judah, even because of four.\u201dsn On the three\u2026four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word \u201cfour\u201d in 1:3.
tn This is the same Hebrew term that is translated \u201ccrimes\u201d in the previous oracles (see at 1:3). The change to \u201ccovenant transgressions\u201d reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law."}, {"pk": 2847108, "translation": "NET", "book": 30, "chapter": 2, "verse": 5, "text": "So I will set Judah on fire, and it will consume Jerusalem\u2019s fortresses.\u201d", "comment": "map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847109, "translation": "NET", "book": 30, "chapter": 2, "verse": 6, "text": "This is what the LORD says: \u201cBecause Israel has committed three covenant transgressions \u2014 make that four! \u2014 I will not revoke my decree of judgment. They sold the innocent for silver, the needy for a pair of sandals.", "comment": "tn Heb \u201cI will not bring it [or \u201chim\u201d] back.\u201d The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word \u201cjudgment\u201d in 1:3.
tn Or \u201chonest\u201d (CEV, NLT). The Hebrew word sometimes has a moral-ethical connotation, \u201crighteous, godly,\u201d but the parallelism (note \u201cpoor\u201d) suggests a socio-economic or legal sense here. The practice of selling debtors as slaves is in view (Exod 21:2\u201311; Lev 25:35\u201355; Deut 15:12\u201318) See the note at Exod 21:8 and G. C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East (JSOTSup). Probably the only \u201ccrime\u201d the victim had committed was being unable to pay back a loan or an exorbitant interest rate on a loan. Some have suggested that this verse refers to bribery in legal proceedings: The innocent are \u201csold\u201d in the sense that those in power pay off the elders or judges for favorable decisions (5:12; cf. Exod 23:6\u20137).
tn For this translation see the note at 2:4.
tn Perhaps the expression \u201cfor a pair of sandals\u201d indicates a relatively small price or debt. Some suggest that the sandals may have been an outward token of a more substantial purchase price. Others relate the sandals to a ritual attached to the transfer of property, signifying here that the poor would be losing their inherited family lands because of debt (Ruth 4:7; cf. Deut 25:8\u201310). Still others emend the Hebrew form slightly to \u05e0\u05b6\u05e2\u05b0\u05dc\u05b8\u05dd (ne\u2019lam, \u201chidden thing\u201d; from the root \u05e2\u05b8\u05dc\u05b7\u05dd, \u2019alam, \u201cto hide\u201d) and understand this as referring to a bribe.
tn Heb \u201cBecause of three violations of Israel, even because of four.\u201dsn On the three\u2026four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word \u201cfour\u201d in 1:3. Only in this last oracle against Israel does one find the list of four specific violations expected based on the use of a similar formula elsewhere in wisdom literature (see Prov 30:18\u201319, 29\u201331). This adaptation of the normal pattern indicates the Lord\u2019s focus on Israel here (he is too bent on judging Israel to dwell very long on her neighbors) and emphasizes Israel\u2019s guilt with respect to the other nations (Israel\u2019s list fills up before the others\u2019 lists do). See R. B. Chisholm, \u201c\u2018For three sins...even for four\u2019: the numerical sayings in Amos,\u201d BSac 147 (1990) 188-97."}, {"pk": 2847110, "translation": "NET", "book": 30, "chapter": 2, "verse": 7, "text": "They trample on the dirt-covered heads of the poor; they push the destitute away. A man and his father go to the same girl; in this way they show disrespect for my moral purity.", "comment": "tn Heb \u201cthose who stomp on the dirt of the ground on the head of the poor.\u201d It is possible to render the line as \u201cthey trample the heads of the poor into the dust of the ground,\u201d thereby communicating that the poor are being stepped on in utter contempt (see S. M. Paul, Amos [Hermeneia], 79-80). The participial form \u05d4\u05b7\u05e9\u05c1\u05bc\u05b9\u05d0\u05b2\u05e4\u05b4\u05d9\u05dd (hasho\u2019afim) is substantival and stands in apposition to the pronominal suffix on \u05de\u05b4\u05db\u05b0\u05e8\u05b8\u05dd (mikhram, v. 6b).sn The picture of the poor having dirt-covered heads suggests their humiliation before their oppressors and/or their sorrow (see 2 Sam 1:2; 15:32).
tn Most scholars now understand this verb as derived from the root II \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3 (sha\u2019af, \u201cto crush; to trample\u201d), an alternate form of \u05e9\u05c1\u05d5\u05bc\u05e3 (shuf), rather than from I \u05e9\u05c1\u05b8\u05d0\u05b7\u05e3 (sha\u2019af, \u201cto pant, to gasp\u201d; cf. KJV, ASV, NASB).
tn Heb \u201cthey turn aside the way of the destitute.\u201d Many interpreters take \u201cway\u201d to mean \u201cjust cause\u201d and understand this as a direct reference to the rights of the destitute being ignored. The injustice done to the poor is certainly in view, but the statement is better taken as a word picture depicting the powerful rich pushing the \u201cway of the poor\u201d (i.e., their attempt to be treated justly) to the side. An even more vivid picture is given in Amos 5:12, where the rich are pictured as turning the poor away from the city gate (where legal decisions were made, and therefore where justice should be done).
sn Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 \u05d0\u05b6\u05dc (halakh \u2019el, \u201cgo to\u201d) never refers elsewhere to sexual intercourse. (The usual idiom is \u05d1\u05d5\u05b9\u05d0 \u05d0\u05b6\u05dc [bo\u2019 \u2019el]. However, S. M. Paul (Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the \u201cgirl\u201d in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term \u05e0\u05b7\u05e2\u05b2\u05e8\u05b8\u05d4 (na\u2019arah) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the \u201cgirl\u201d is the hostess at a pagan \u05de\u05b7\u05e8\u05b0\u05d6\u05b5\u05d7\u05b7 (marzeakh) banquet (described at some length in 6:4\u20137). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, \u201cFather and son go together to a pagan banquet.\u201d In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (\u201cthe Girl\u201d) and correlate this verse with 8:14 (Amos [AB], 318-19).
tn Or \u201cpollute\u201d; \u201cdesecrate\u201d; \u201cdishonor.\u201d
tn Heb \u201cmy holy name.\u201d Here \u201cname\u201d is used metonymically for God\u2019s moral character or reputation, while \u201choly\u201d has a moral and ethical connotation."}, {"pk": 2847111, "translation": "NET", "book": 30, "chapter": 2, "verse": 8, "text": "They stretch out on clothing seized as collateral; they do so right beside every altar! They drink wine bought with the fines they have levied; they do so right in the temple of their God!", "comment": "tn Or \u201cgods.\u201d The Hebrew term \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd (\u2019elohehem) may be translated \u201ctheir gods\u201d (referring to pagan gods), \u201ctheir god\u201d (referring to a pagan god, cf. NAB, NIV, NLT), or \u201ctheir God\u201d (referring to the God of Israel, cf. NASB, NRSV).
tn Heb \u201chouse.\u201d
tn The words \u201cThey do so right\u201d are supplied twice in the translation of this verse for clarification."}, {"pk": 2847112, "translation": "NET", "book": 30, "chapter": 2, "verse": 9, "text": "For Israel\u2019s sake I destroyed the Amorites. They were as tall as cedars and as strong as oaks, but I destroyed the fruit on their branches and their roots in the ground.", "comment": "tn Heb \u201cwhose height was like the height of cedars.\u201d
tn Heb \u201cI destroyed the Amorites from before them.\u201d The translation takes \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 (mipp\u00ffney) in the sense of \u201cfor the sake of.\u201d See BDB 818 s.v. \u05e4\u05bc\u05b8\u05e0\u05bb\u05d4 II.6.a and H. W. Wolff, Joel and Amos (Hermeneia), 134. Another option is to take the phrase in a spatial sense, \u201cI destroyed the Amorites, [clearing them out] from before them [i.e., Israel]\u201d (cf. NIV, NRSV).
tn Heb \u201cand his roots from below.\u201d
tn Heb \u201chis fruit from above.\u201d"}, {"pk": 2847113, "translation": "NET", "book": 30, "chapter": 2, "verse": 10, "text": "I brought you up from the land of Egypt; I led you through the wilderness for forty years so you could take the Amorites\u2019 land as your own."}, {"pk": 2847114, "translation": "NET", "book": 30, "chapter": 2, "verse": 11, "text": "I made some of your sons prophets and some of your young men Nazirites. Is this not true, you Israelites?\u201d The LORD is speaking!", "comment": "tn Or perhaps \u201creligious devotees\u201d (also in the following verse). The Hebrew term \u05e0\u05b8\u05d6\u05b4\u05d9\u05e8 (nazir) refers to one who \u201cconsecrated\u201d or \u201cdevoted\u201d to God (see Num 6:1\u201321)."}, {"pk": 2847115, "translation": "NET", "book": 30, "chapter": 2, "verse": 12, "text": "\u201cBut you made the Nazirites drink wine; you commanded the prophets, \u2018Do not prophesy!\u2019", "comment": "sn Nazirites were strictly forbidden to drink wine (Num 6:2\u20133)."}, {"pk": 2847116, "translation": "NET", "book": 30, "chapter": 2, "verse": 13, "text": "Look! I will press you down, like a cart loaded down with grain presses down.", "comment": "tn The precise meaning of this verse is unclear. Various suggested meanings have been proposed (see S. M. Paul, Amos [Hermeneia], 94): (1) One option is to relate the verb to an Arabic verb, meaning \u201cto hinder; to hamper,\u201d and translate, \u201cI am making you immobile, like a cart filled with grain is immobile.\u201d In this case, the Lord refers to Israel\u2019s inability to escape his coming judgment (see vv. 14\u201316; NJPS). (2) Another view relates the verb to a different Arabic verb meaning \u201cto cut in pieces,\u201d translating \u201cI will cut you in pieces as a cart cuts in pieces [the earth],\u201d referring to the ruts and rifts in the ground caused by an earthquake. (3) Some relate the verb to an Arabic root meaning \u201cto groan\u201d with the idea that the Lord causes the ground underneath Israel to groan (cf. NLT). (4) The translation connects the verb to an Aramaism signifying to \u201cpress down\u201d (cf. NIV, NRSV). Some English versions translate the verb in an intransitive sense as \u201cI am weighted down\u201d (cf. NASB, NKJV) or \u201cI groan beneath you\u201d (NEB). For this last option, see F. I. Andersen and D. N. Freedman, Amos (AB), 334."}, {"pk": 2847117, "translation": "NET", "book": 30, "chapter": 2, "verse": 14, "text": "Fast runners will find no place to hide; strong men will have no strength left; warriors will not be able to save their lives.", "comment": "tn Heb \u201cthe strong will not increase his strength.\u201d
tn Heb \u201cand a place of refuge will perish from the swift.\u201d"}, {"pk": 2847118, "translation": "NET", "book": 30, "chapter": 2, "verse": 15, "text": "Archers will not hold their ground; fast runners will not save their lives, nor will those who ride horses.", "comment": "tn The last two lines read literally, \u201cThe one fast in his feet will not rescue [his life], and the rider of the horse will not rescue his life.\u201d The phrase \u201chis life\u201d does double duty in the parallelism and should be understood in both lines.
tn Heb \u201cthe one who holds the bow.\u201d
tn For the idiom of \u201cholding [or \u201cstanding\u201d] one\u2019s ground\u201d in battle, there is a similar phrase in Ezek 13:5; also related is the expression \u201cto hold one\u2019s own against\u201d (or \u201cto withstand\u201d) in Judg 2:14; 2 Kgs 10:4; Dan 8:7 (see S. M. Paul, Amos [Hermeneia], 97). Other options include \u201cwill not endure\u201d or \u201cwill not survive.\u201d"}, {"pk": 2847119, "translation": "NET", "book": 30, "chapter": 2, "verse": 16, "text": "Bravehearted warriors will run away naked in that day.\u201d The LORD is speaking!", "comment": "tn Or \u201cthe most stouthearted\u201d (NAB); NRSV \u201cthose who are stout of heart.\u201d"}, {"pk": 2847120, "translation": "NET", "book": 30, "chapter": 3, "verse": 1, "text": "Listen, you Israelites, to this message which the LORD is proclaiming against you! This message is for the entire clan I brought up from the land of Egypt:", "comment": "tn One might expect a third person verb form (\u201che brought up\u201d), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse.
tn Or \u201cabout.\u201d"}, {"pk": 2847121, "translation": "NET", "book": 30, "chapter": 3, "verse": 2, "text": "\u201cI have chosen you alone from all the clans of the earth. Therefore I will punish you for all your sins.\u201d", "comment": "tn Heb \u201cYou only have I known.\u201d The Hebrew verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019) is used here in its covenantal sense of \u201crecognize in a special way.\u201d"}, {"pk": 2847122, "translation": "NET", "book": 30, "chapter": 3, "verse": 3, "text": "Do two walk together without having met?", "comment": "sn The rhetorical questions in vv. 3\u20135 expect the answer, \u201cNo, of course not!\u201d Those in v. 6 anticipate the answer, \u201cYes, of course they do/he is.\u201d They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7\u20138. Also note the progression from a general question in v. 3 to the \u201cmeetings\u201d of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous."}, {"pk": 2847123, "translation": "NET", "book": 30, "chapter": 3, "verse": 4, "text": "Does a lion roar in the woods if he has not cornered his prey? Does a young lion bellow from his den if he has not caught something?", "comment": "tn Heb \u201cwithout having prey [or \u201cfood\u201d].\u201d"}, {"pk": 2847124, "translation": "NET", "book": 30, "chapter": 3, "verse": 5, "text": "Does a bird swoop down into a trap on the ground if there is no bait? Does a trap spring up from the ground unless it has surely caught something?"}, {"pk": 2847125, "translation": "NET", "book": 30, "chapter": 3, "verse": 6, "text": "If an alarm sounds in a city, do people not fear? If disaster overtakes a city, is the LORD not responsible?", "comment": "tn Heb \u201cis in\u201d; NIV, NCV, NLT \u201ccomes to.\u201d
tn Or \u201ctremble\u201d (NASB, NIV, NCV); or \u201cshake.\u201d
tn Heb \u201cIf the ram\u2019s horn is blown.\u201d
tn Heb \u201chas the Lord not acted?\u201d"}, {"pk": 2847126, "translation": "NET", "book": 30, "chapter": 3, "verse": 7, "text": "Certainly the sovereign LORD does nothing without first revealing his plan to his servants the prophets."}, {"pk": 2847127, "translation": "NET", "book": 30, "chapter": 3, "verse": 8, "text": "A lion has roared! Who is not afraid? The sovereign LORD has spoken! Who can refuse to prophesy?", "comment": "sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.
sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos\u2019 prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action."}, {"pk": 2847128, "translation": "NET", "book": 30, "chapter": 3, "verse": 9, "text": "Make this announcement in the fortresses of Ashdod and in the fortresses in the land of Egypt. Say this: \u201cGather on the hills around Samaria! Observe the many acts of violence taking place within the city, the oppressive deeds occurring in it.\u201d", "comment": "tn The Hebrew noun carries the nuance of \u201cpanic\u201d or \u201cconfusion.\u201d Here it refers metonymically to the violent deeds that terrorize the oppressed.
tn Heb \u201cin her midst\u201d (so NAB, NASB); NIV \u201camong her people.\u201d
tn Heb \u201cwithin her.\u201d
sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.map For location of the city see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201con\u201d or \u201cover\u201d (also later in this verse).
tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, \u201cthe oppressed\u201d (so KJV)."}, {"pk": 2847129, "translation": "NET", "book": 30, "chapter": 3, "verse": 10, "text": "\u201cThey do not know how to do what is right.\u201d (The LORD is speaking.) \u201cThey store up the spoils of destructive violence in their fortresses.", "comment": "tn Heb \u201cthose who.\u201d
tn Heb \u201cviolence and destruction.\u201d The expression \u201cviolence and destruction\u201d stand metonymically for the goods the oppressors have accumulated by their unjust actions."}, {"pk": 2847130, "translation": "NET", "book": 30, "chapter": 3, "verse": 11, "text": "Therefore,\u201d says the sovereign LORD, \u201can enemy will encircle the land. He will take away your power; your fortresses will be looted.\u201d", "comment": "tn Heb \u201cHe will bring down your power from you.\u201d Some emend the text to read \u201cYour power will be brought down from you.\u201d The shift, however, from an active to a passive sense also appears at 3:14 (\u201cI will destroy Bethel\u2019s altars. The horns of the altar will be cut off.\u201d) The pronouns (\u201cyour\u2026you\u201d) are feminine singular, indicating that the personified city of Samaria is addressed here. Samaria\u2019s \u201cpower\u201d here is her defenses and/or wealth.
tc The MT reads \u201can enemy and around the land.\u201d It is also possible to take the MT as an exclamation (\u201can enemy, and all about the land!\u201d; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to \u05d9\u05b0\u05e1\u05d5\u05b9\u05d1\u05b5\u05d1 (y\u00ffsovev, Polel imperfect), \u201cwill encircle.\u201d"}, {"pk": 2847131, "translation": "NET", "book": 30, "chapter": 3, "verse": 12, "text": "This is what the LORD says: \u201cJust as a shepherd salvages from the lion\u2019s mouth a couple of leg bones or a piece of an ear, so the Israelites who live in Samaria will be salvaged. They will be left with just a corner of a bed, and a part of a couch.\u201d", "comment": "tn The meaning of the Hebrew word \u05d3\u05bc\u05b0\u05de\u05b6\u05e9\u05c1\u05b6\u05e7 (d\u00ffmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term \u05b7\u05d3\u05bc\u05de\u05bc\u05b6\u05e9\u05c2\u05b6\u05e7 (dammeseq) and translated as the \u201cDamask linens\u201d of the bed (cf. NASB \u201cthe cover\u201d) or as \u201cin Damascus\u201d (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., \u201ca part from the foot [of a bed],\u201d based on a different division of the Hebrew letters (cf. NEB, NRSV); \u201con the edge,\u201d based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means \u201csideboard [of a bed],\u201d which is sometimes incorrectly rendered \u201cheadboard\u201d (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific.
sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12\u201313).
tn Heb \u201cwith a corner of a bed.\u201d"}, {"pk": 2847132, "translation": "NET", "book": 30, "chapter": 3, "verse": 13, "text": "Listen and warn the family of Jacob! The sovereign LORD, the God who commands armies, is speaking!", "comment": "tn Or \u201ctestify against.\u201d
tn Traditionally, \u201cthe God of hosts.\u201d
tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.
tn Heb \u201chouse.\u201d"}, {"pk": 2847133, "translation": "NET", "book": 30, "chapter": 3, "verse": 14, "text": "\u201cCertainly when I punish Israel for their covenant transgressions, I will destroy Bethel\u2019s altars. The horns of the altar will be cut off and fall to the ground.", "comment": "tn Heb \u201cin the day.\u201d
tn Heb \u201chis.\u201d With the referent \u201cIsrael\u201d here, this amounts to a collective singular.
tn Traditionally, \u201ctransgressions, sins,\u201d but see the note on the word \u201ccrimes\u201d in 1:3.
tn Heb \u201cpunish\u201d (so NASB, NRSV).
map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
sn The horns of an ancient altar projected upwards from the four corners and resembled an animal\u2019s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar\u2019s horns were cut off, there would be no place of asylum left for the Lord\u2019s enemies."}, {"pk": 2847134, "translation": "NET", "book": 30, "chapter": 3, "verse": 15, "text": "I will destroy both the winter and summer houses. The houses filled with ivory will be ruined, the great houses will be swept away.\u201d The LORD is speaking!", "comment": "tn Heb \u201chouses of ivory.\u201d These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48.
tn The translation assumes the form is from the Hebrew verb \u05e1\u05b8\u05e4\u05b8\u05d4 (safah, \u201cto sweep away\u201d) rather than \u05e1\u05d5\u05bc\u05e3 (suf, \u201cto come to an end\u201d), which is the choice of most versions. Either option effectively communicates the destruction of the structures.
tn Heb \u201cthe winter house along with the summer house.\u201dsn Like kings, many in Israel\u2019s wealthy class owned both winter and summer houses (cf. 1 Kgs 21:1,18; Jer 36:22). For a discussion of archaeological evidence relating to these structures, see P. King, Amos, Hosea, Micah, 64-65.
tn Or \u201cmany,\u201d cf. NAB \u201ctheir many rooms.\u201d"}, {"pk": 2847135, "translation": "NET", "book": 30, "chapter": 4, "verse": 1, "text": "Listen to this message, you cows of Bashan who live on Mount Samaria! You oppress the poor; you crush the needy. You say to your husbands, \u201cBring us more to drink!\u201d", "comment": "sn Some commentators relate this scene to the description of the marzeah feast of 6:3\u20136, in which drinking played a prominent part (see the note at 6:6).
sn The expression cows of Bashan is used by the prophet to address the wealthy women of Samaria, who demand that their husbands satisfy their cravings. The derogatory language perhaps suggests that they, like the livestock of Bashan, were well fed, ironically in preparation for the coming slaughter. This phrase is sometimes cited to critique the book\u2019s view of women.
tn Heb \u201cthe ones who\u201d (three times in this verse).
tn Heb \u201ctheir.\u201d"}, {"pk": 2847136, "translation": "NET", "book": 30, "chapter": 4, "verse": 2, "text": "The sovereign LORD confirms this oath by his own holy character: \u201cCertainly the time is approaching when you will be carried away in baskets, every last one of you in fishermen\u2019s pots.", "comment": "tn Heb \u201cswears by his holiness.\u201dsn The message that follows is an unconditional oath, the fulfillment of which is just as certain as the Lord\u2019s own holy character.
tn The meaning of the Hebrew expression translated \u201cin fishermen\u2019s pots\u201d is uncertain. The translation follows that of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (132-33): \u201cthorns,\u201d understood by most modern interpreters to mean (by extension) \u201cfishhooks\u201d (cf. NASB, NIV, NRSV); \u201cboats,\u201d but as mentioned in the previous note on the word \u201cbaskets,\u201d a deportation of the Samaritans by boat is geographically unlikely; and \u201cpots,\u201d referring to a container used for packing fish (cf. NEB \u201cfish-baskets\u201d). Paul (p. 134) argues that the imagery comes from the ancient fishing industry. When hauled away into exile, the women of Samaria will be like fish packed and transported to market.sn The imagery of catching fish in connection with the captivity of Israel is also found in Jer 16:16 and Hab 1:14.
tn Or \u201cyour children\u201d; KJV \u201cyour posterity.\u201d
tn The meaning of the Hebrew word translated \u201cbaskets\u201d is uncertain. The translation follows the suggestion of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (130-32): \u201cshields\u201d (cf. NEB); \u201cropes\u201d; \u201cthorns,\u201d which leads to the most favored interpretation, \u201chooks\u201d (cf. NASB \u201cmeat hooks\u201d; NIV, NRSV \u201chooks\u201d); \u201cbaskets,\u201d and (derived from \u201cbaskets\u201d) \u201cboats.\u201d Against the latter, it is unlikely that Amos envisioned a deportation by boat for the inhabitants of Samaria! See also the note on the expression \u201cfishermen\u2019s pots\u201d later in this verse.
tn Heb \u201cone will carry you away\u201d; NASB \u201cthey will take you away.\u201d
tn Heb \u201cLook, certainly days are coming upon you\u201d; NRSV \u201cthe time is surely coming upon you.\u201d"}, {"pk": 2847137, "translation": "NET", "book": 30, "chapter": 4, "verse": 3, "text": "Each of you will go straight through the gaps in the walls; you will be thrown out toward Harmon.\u201d The LORD is speaking!", "comment": "tn The meaning of this word is unclear. Many understand it as a place name, though such a location is not known. Some (e.g., H. W. Wolff, Joel and Amos [Hermeneia[, 204) emend to \u201cHermon\u201d or to similarly written words, such as \u201cthe dung heap\u201d (NEB, NJPS), \u201cthe garbage dump\u201d (NCV), or \u201cthe fortress\u201d (cf. NLT \u201cyour fortresses\u201d).
tn The Hiphil verb form has no object. It may be intransitive (F. I. Andersen and D. N. Freedman, Amos [AB], 425), though many emend it to a Hophal.
tn Heb \u201cand [through the] breaches you will go out, each straight ahead.\u201d"}, {"pk": 2847138, "translation": "NET", "book": 30, "chapter": 4, "verse": 4, "text": "\u201cGo to Bethel and rebel! At Gilgal rebel some more! Bring your sacrifices in the morning, your tithes on the third day!", "comment": "sn See the note on Bethel earlier in this verse.
sn Bethel and Gilgal were important formal worship centers because of their importance in Israel\u2019s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God\u2019s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: \u201cFor you love to do this\u201d). Note that none of the rituals listed in 4:4\u20135 have to do with sin.map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn The Hebrew word translated \u201crebel\u201d (also in the following line) could very well refer here to Israel\u2019s violations of their covenant with God (see also the term \u201ccrimes\u201d in 1:3 [with note] and the phrase \u201ccovenant transgressions\u201d in 2:4 [with note]; 3:14).
tn Or \u201cfor.\u201d
tn Or \u201cfor.\u201d"}, {"pk": 2847139, "translation": "NET", "book": 30, "chapter": 4, "verse": 5, "text": "Burn a thank offering of bread made with yeast! Make a public display of your voluntary offerings! For you love to do this, you Israelites.\u201d The sovereign LORD is speaking!", "comment": "tn Heb \u201cproclaim voluntary offerings, announce.\u201d
sn For the background of the thank offering of bread made with yeast, see Lev 7:13."}, {"pk": 2847140, "translation": "NET", "book": 30, "chapter": 4, "verse": 6, "text": "\u201cBut surely I gave you no food to eat in any of your cities; you lacked food everywhere you live. Still you did not come back to me.\u201d The LORD is speaking!", "comment": "tn Heb \u201cBut I gave to you cleanness of teeth in all your cities, and lack of food in all your places.\u201d The phrase \u201ccleanness of teeth\u201d is a vivid way of picturing the famine Israel experienced.
tn The Hebrew construction is emphatic (pronoun + verb). It underscores the stark contrast between the judgments that the Lord had been sending with the God of blessing Israel was celebrating in its worship (4:4\u20135)."}, {"pk": 2847141, "translation": "NET", "book": 30, "chapter": 4, "verse": 7, "text": "\u201cI withheld rain from you three months before the harvest. I gave rain to one city, but not to another. One field would get rain, but the field that received no rain dried up.", "comment": "sn Rain\u2026three months before the harvest refers to the rains of late March-early April.
tn Heb \u201cportion\u201d; KJV, ASV \u201cpiece\u201d; NASB \u201cpart.\u201d The same word occurs a second time later in this verse."}, {"pk": 2847142, "translation": "NET", "book": 30, "chapter": 4, "verse": 8, "text": "People from two or three cities staggered into one city to get water, but remained thirsty. Still you did not come back to me.\u201d The LORD is speaking!", "comment": "tn The words \u201cpeople from\u201d are supplied in the translation for clarification.
tn Heb \u201cto drink.\u201d
tn Or \u201cwere not satisfied.\u201d"}, {"pk": 2847143, "translation": "NET", "book": 30, "chapter": 4, "verse": 9, "text": "\u201cI destroyed your crops with blight and disease. Locusts kept devouring your orchards, vineyards, fig trees, and olive trees. Still you did not come back to me.\u201d The LORD is speaking!", "comment": "tn Heb \u201cyou.\u201d By metonymy the crops belonging to these people are meant. See the remainder of this verse, which describes the agricultural devastation caused by locusts.
tn The Hiphil infinitive construct is taken adverbially (\u201ckept\u201d) and connected to the activity of the locusts (NJPS). It also could be taken with the preceding sentence and related to the Lord\u2019s interventions (\u201cI kept destroying,\u201d cf. NEB, NJB, NIV, NRSV), or it could be understood substantivally in construct with the following nouns (\u201cLocusts devoured your many orchards,\u201d cf. NASB; cf. also KJV, NKJV).
tn Or \u201cgardens.\u201d"}, {"pk": 2847144, "translation": "NET", "book": 30, "chapter": 4, "verse": 10, "text": "\u201cI sent against you a plague like one of the Egyptian plagues. I killed your young men with the sword, along with the horses you had captured. I made the stench from the corpses rise up into your nostrils. Still you did not come back to me.\u201d The LORD is speaking!", "comment": "tn Heb \u201cof your camps [or \u201carmies\u201d].\u201d
tn Heb \u201cin the manner [or \u201cway\u201d] of Egypt.\u201d"}, {"pk": 2847145, "translation": "NET", "book": 30, "chapter": 4, "verse": 11, "text": "\u201cI overthrew some of you the way God overthrew Sodom and Gomorrah. You were like a burning stick snatched from the flames. Still you did not come back to me.\u201d The LORD is speaking!", "comment": "tn Several English versions substitute the first person pronoun (\u201cI\u201d) here for stylistic reasons (e.g., NIV, NCV, TEV, CEV, NLT).
tn Heb \u201clike God\u2019s overthrow of Sodom and Gomorrah.\u201d The divine name may be used in an idiomatic superlative sense here, in which case one might translate, \u201clike the great [or \u201cdisastrous\u201d] overthrow of Sodom and Gomorrah.\u201dsn The destruction of Sodom and Gomorrah is described in Gen 19:1\u201329.
tn Heb \u201clike that which is burning.\u201d"}, {"pk": 2847146, "translation": "NET", "book": 30, "chapter": 4, "verse": 12, "text": "\u201cTherefore this is what I will do to you, Israel. Because I will do this to you, prepare to meet your God, Israel!", "comment": "tn The Lord appears to announce a culminating judgment resulting from Israel\u2019s obstinate refusal to repent. The following verse describes the Lord in his role as sovereign judge, but it does not outline the judgment per se. For this reason F. I. Andersen and D. N. Freedman (Amos [AB], 450) take the prefixed verbal forms as preterites referring to the series of judgments detailed in vv. 6\u201311. It is more likely that a coming judgment is in view, but that its details are omitted for rhetorical effect, creating a degree of suspense (see S. M. Paul, Amos [Hermeneia], 149-50) that will find its solution in chapter 5. This line is an ironic conclusion to the section begun at 4:4. Israel thought they were meeting the Lord at the sanctuaries, yet they actually had misunderstood how he had been trying to bring them back to himself. Now Israel would truly meet the Lord \u2013 not at the sanctuaries, but face-to-face in judgment."}, {"pk": 2847147, "translation": "NET", "book": 30, "chapter": 4, "verse": 13, "text": "For here he is! He formed the mountains and created the wind. He reveals his plans to men. He turns the dawn into darkness and marches on the heights of the earth. The LORD, the God who commands armies, is his name!\u201d", "comment": "tn Heb \u201cFor look, the one who.\u201d This verse is considered to be the first hymnic passage in the book. The others appear at 5:8\u20139 and 9:5\u20136. Scholars debate whether these verses were originally part of a single hymn or three distinct pieces deliberately placed in each context for particular effect.
tn Or \u201cdeclares\u201d (NAB, NASB).
tn Or \u201chis thoughts.\u201d The translation assumes that the pronominal suffix refers to God and that divine self-revelation is in view (see 3:7). If the suffix refers to the following term \u05d0\u05b8\u05d3\u05b7\u05dd (\u2019adam, \u201cmen\u201d), then the expression refers to God\u2019s ability to read men\u2019s minds.
tn Heb \u201che who makes dawn, darkness.\u201d The meaning of the statement is unclear. The present translation assumes that allusion is made to God\u2019s approaching judgment, when the light of day will be turned to darkness (see 5:20). Other options include: (1) \u201cHe makes the dawn [and] the darkness.\u201d A few Hebrew mss, as well as the LXX, add the conjunction (\u201cand\u201d) between the two nouns. (2) \u201cHe turns darkness into glimmering dawn\u201d (NJPS). See S. M. Paul (Amos [Hermeneia], 154), who takes \u05e9\u05c1\u05b8\u05d7\u05b7\u05e8 (shakhar) as \u201cblackness\u201d rather than \u201cdawn\u201d and \u05e2\u05b5\u05d9\u05e4\u05b8\u05d4 (\u2019efah) as \u201cglimmering dawn\u201d rather than \u201cdarkness.\u201d
tn Traditionally, \u201cGod of hosts.\u201d"}, {"pk": 2847148, "translation": "NET", "book": 30, "chapter": 5, "verse": 1, "text": "Listen to this funeral song I am ready to sing about you, family of Israel:", "comment": "tn Heb \u201cListen to this word which I am about to take up against you, a funeral song.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2847149, "translation": "NET", "book": 30, "chapter": 5, "verse": 2, "text": "\u201cThe virgin Israel has fallen down and will not get up again. She is abandoned on her own land with no one to help her get up.\u201d", "comment": "tn Or \u201cyoung lady.\u201d The term \u201cIsrael\u201d is an appositional genitive.
tn Or \u201cwith no one to lift her up.\u201d"}, {"pk": 2847150, "translation": "NET", "book": 30, "chapter": 5, "verse": 3, "text": "The sovereign LORD says this: \u201cThe city that marches out with a thousand soldiers will have only a hundred left; the town that marches out with a hundred soldiers will have only ten left for the family of Israel.\u201d", "comment": "tn The word \u201csoldiers\u201d is supplied in the translation for clarification.
tn Heb \u201cThe one.\u201d The word \u201ctown\u201d has been used in the translation in keeping with the relative sizes of the armed contingents sent out by each. It is also possible that this line is speaking of the same city of the previous line. In other words, the contingent sent by that one city would have suffered a ninety-nine percent casualty loss.
tn The word \u201csoldiers\u201d is supplied in the translation for clarification.
tn Heb \u201cfor/to the house of Israel.\u201d The translation assumes that this is a graphic picture of what is left over for the defense of the nation (NEB, NJB, NASB, NKJV). Others suggest that this phrase completes the introductory formula (\u201cThe sovereign Lord says this\u2026\u201d; see v. 4a; NJPS). Another option is that the preposition has a vocative force, \u201cO house of Israel\u201d (F. I. Andersen and D. N. Freedman, Amos [AB], 476). Some simply delete the phrase as dittography from the following line (NIV)."}, {"pk": 2847151, "translation": "NET", "book": 30, "chapter": 5, "verse": 4, "text": "The LORD says this to the family of Israel: \u201cSeek me so you can live!", "comment": "tn Heb \u201chouse.\u201d
sn The following verses explain what it meant to seek the Lord. Israel was to abandon the mere formalism and distorted view of God and reality that characterized religious activity at the worship sites, as well as the social injustice that permeated Israelite society. Instead the people were to repent and promote justice in the land. This call to seek the Lord echoes the challenge in 4:13 to prepare to meet him as he truly is."}, {"pk": 2847152, "translation": "NET", "book": 30, "chapter": 5, "verse": 5, "text": "Do not seek Bethel! Do not visit Gilgal! Do not journey down to Beer Sheba! For the people of Gilgal will certainly be carried into exile; and Bethel will become a place where disaster abounds.\u201d", "comment": "sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means \u201cthe house of God\u201d in Hebrew).map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201ccross over.\u201dsn To worship at Beer Sheba, northern worshipers had to journey down (i.e., cross the border) between Israel and Judah. Apparently, the popular religion of Israel for some included pilgrimage to holy sites in the South.
tn Heb \u201cFor Gilgal.\u201d By metonymy the place name \u201cGilgal\u201d is used instead of referring directly to the inhabitants. The words \u201cthe people of\u201d are supplied in the translation for clarification.
tn In the Hebrew text the statement is emphasized by sound play. The name \u201cGilgal\u201d sounds like the verb \u05d2\u05bc\u05b8\u05dc\u05b8\u05d4 (galah, \u201cto go into exile\u201d), which occurs here in the infinitival + finite verb construction (\u05d2\u05bc\u05b8\u05dc\u05b9\u05d4 \u05d9\u05b4\u05d2\u05b0\u05dc\u05b6\u05d4, galoh yigleh). The repetition of the \u201c\u05d2\u201d (g) and \u201c\u05dc\u201d (l) sounds draws attention to the announcement and suggests that Gilgal\u2019s destiny is inherent in its very name.sn That the people of Gilgal would be taken into exile is ironic, for Gilgal was Israel\u2019s first campsite when the people entered the land under Joshua and the city became a symbol of Israel\u2019s possession of the promised land.
tn Heb \u201cdisaster,\u201d or \u201cnothing\u201d; NIV \u201cBethel will be reduced to nothing.\u201dsn Again there is irony. The name Bethel means \u201chouse of God\u201d in Hebrew. How surprising and tragic that Bethel, the \u201chouse of God\u201d where Jacob received the inheritance given to Abraham, would be overrun by disaster."}, {"pk": 2847153, "translation": "NET", "book": 30, "chapter": 5, "verse": 6, "text": "Seek the LORD so you can live! Otherwise he will break out like fire against Joseph\u2019s family; the fire will consume and no one will be able to quench it and save Bethel.", "comment": "tn Heb \u201cto/for Bethel.\u201d The translation assumes that the preposition indicates advantage, \u201con behalf of.\u201d Another option is to take the preposition as vocative, \u201cO Bethel.\u201d
tn Heb \u201crush.\u201d The verb depicts swift movement.
sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
tn Heb \u201chouse.\u201d
tn Heb \u201cit\u201d; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity."}, {"pk": 2847154, "translation": "NET", "book": 30, "chapter": 5, "verse": 7, "text": "The Israelites turn justice into bitterness; they throw what is fair and right to the ground.", "comment": "sn In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8\u20139). He resumes his description of the sinners in v. 10.
tn There is an interesting wordplay here with the verb \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 (hafakh, \u201coverturn, turn\u201d). Israel \u201cturns\u201d justice into wormwood (cf. 6:12), while the Lord \u201cturns\u201d darkness into morning (v. 8; cf. 4:11; 8:10). Israel\u2019s turning is for evil, whereas the Lord\u2019s is to demonstrate his absolute power and sovereignty.
tn Heb \u201cThose who\u201d; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11\u201313, it is also possible that the words are directed at a more limited group within the nation \u2013 those with social and economic power.
tn Heb \u201cthey throw righteousness.\u201d"}, {"pk": 2847155, "translation": "NET", "book": 30, "chapter": 5, "verse": 8, "text": "(But there is one who made the constellations Pleiades and Orion; he can turn the darkness into morning and daylight into night. He summons the water of the seas and pours it out on the earth\u2019s surface. The LORD is his name!", "comment": "tn Heb \u201cdarkens the day into night.\u201d"}, {"pk": 2847156, "translation": "NET", "book": 30, "chapter": 5, "verse": 9, "text": "He flashes destruction down upon the strong so that destruction overwhelms the fortified places.)", "comment": "tn The precise meaning of the Hebrew verb \u05d1\u05bc\u05b8\u05dc\u05b7\u05d2 (balag, translated here \u201cflashes\u201d) is uncertain.
tn Heb \u201ccomes upon.\u201d Many prefer to repoint the verb as Hiphil and translate, \u201che brings destruction upon the fortified places.\u201d"}, {"pk": 2847157, "translation": "NET", "book": 30, "chapter": 5, "verse": 10, "text": "The Israelites hate anyone who arbitrates at the city gate; they despise anyone who speaks honestly.", "comment": "sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.
tn Heb \u201cthey\u201d; the referent (the Israelites) has been specified in the translation for clarity."}, {"pk": 2847158, "translation": "NET", "book": 30, "chapter": 5, "verse": 11, "text": "Therefore, because you make the poor pay taxes on their crops and exact a grain tax from them, you will not live in the houses you built with chiseled stone, nor will you drink the wine from the fine vineyards you planted.", "comment": "tn Or \u201clovely\u201d; KJV, NASB, NRSV \u201cpleasant\u201d; NAB \u201cchoice\u201d; NIV \u201clush.\u201d
tn Traditionally, \u201cbecause you trample on the poor\u201d (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from \u05d1\u05bc\u05d5\u05bc\u05e1 (bus, \u201cto trample\u201d; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning \u201cto exact an agricultural tax\u201d (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73).
tn Heb \u201cHouses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.\u201d"}, {"pk": 2847159, "translation": "NET", "book": 30, "chapter": 5, "verse": 12, "text": "Certainly I am aware of your many rebellious acts and your numerous sins. You torment the innocent, you take bribes, and you deny justice to the needy at the city gate.", "comment": "tn Heb \u201cThose who.\u201d
sn Legal disputes were resolved in the city gate, where the town elders met.
tn Heb \u201cturn aside.\u201d They \u201cturn aside\u201d the needy by denying them the justice they deserve at the city gate (where legal decisions were made, and therefore where justice should be done).
tn Or \u201cfor.\u201d
tn Or \u201ctransgressions,\u201d \u201csins.\u201d See the note on the word \u201ccrimes\u201d in 1:3 and on the phrase \u201ccovenant violations\u201d in 2:4.
tn Or \u201cI know\u201d (so most English versions)."}, {"pk": 2847160, "translation": "NET", "book": 30, "chapter": 5, "verse": 13, "text": "For this reason whoever is smart keeps quiet in such a time, for it is an evil time.", "comment": "tn If this is a judgment announcement against the rich, then the Hebrew phrase \u05e2\u05b5\u05ea \u05e8\u05b8\u05e2\u05b8\u05d4 (\u2019et ra\u2019ah) must be translated, \u201c[a] disastrous time.\u201d See G. V. Smith, Amos, 170.
tn Or \u201cmoans, laments,\u201d from a homonymic verbal root. If the rich oppressors are in view, then the verb (whether translated \u201cwill be silenced\u201d or \u201cwill lament\u201d) describes the result of God\u2019s judgment upon them. See G. V. Smith, Amos, 170.
tn Or \u201cthe wise\u201d; or \u201cthe prudent.\u201d Another option is to translate \u201cthe successful, prosperous\u201d and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated \u201ckeeps quiet\u201d later in this verse."}, {"pk": 2847161, "translation": "NET", "book": 30, "chapter": 5, "verse": 14, "text": "Seek good and not evil so you can live! Then the LORD, the God who commands armies, just might be with you, as you claim he is."}, {"pk": 2847162, "translation": "NET", "book": 30, "chapter": 5, "verse": 15, "text": "Hate what is wrong, love what is right! Promote justice at the city gate! Maybe the LORD, the God who commands armies, will have mercy on those who are left from Joseph.", "comment": "tn Or \u201cwill show favor to.\u201d
tn Heb \u201cset up, establish.\u201d In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).
sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11\u201313.
tn Or \u201cthe remnant of\u201d (KJV, NAB, NASB, NIV, NRSV); CEV \u201cwhat\u2019s left of your people.\u201d
sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom."}, {"pk": 2847163, "translation": "NET", "book": 30, "chapter": 5, "verse": 16, "text": "Because of Israel\u2019s sins this is what the LORD, the God who commands armies, the sovereign One, says: \u201cIn all the squares there will be wailing, in all the streets they will mourn the dead. They will tell the field workers to lament and the professional mourners to wail.", "comment": "tn Heb \u201cthey will say, \u2018Ah! Ah!\u2019\u201d The Hebrew term \u05d4\u05d5\u05b9 (ho, \u201cah, woe\u201d) is an alternate form of \u05d4\u05d5\u05b9\u05d9 (hoy), a word used to mourn the dead and express outwardly one\u2019s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with \u05d4\u05d5\u05b9\u05d9 (\u201cwoe\u201d).
tn Heb \u201cTherefore.\u201d This logical connector relates back to the accusation of vv. 10\u201313, not to the parenthetical call to repentance in vv. 14\u201315. To indicate this clearly, the phrase \u201cBecause of Israel\u2019s sins\u201d is used in the translation.
tn Or \u201cthe Lord.\u201d The Hebrew term translated \u201csovereign One\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Or \u201cfarmers\u201d (NIV, NCV, NRSV, TEV, CEV, NLT).
tn Heb \u201cthose who know lamentation.\u201dsn Professional mourners are referred to elsewhere in the OT (2 Chr 35:25; Jer 9:17) and ancient Near Eastern literature. See S. M. Paul, Amos (Hermeneia), 180."}, {"pk": 2847164, "translation": "NET", "book": 30, "chapter": 5, "verse": 17, "text": "In all the vineyards there will be wailing, for I will pass through your midst,\u201d says the LORD.", "comment": "sn The expression pass through your midst alludes to Exod 12:12, where the Lord announced he would \u201cpass through\u201d Egypt and bring death to the Egyptian firstborn."}, {"pk": 2847165, "translation": "NET", "book": 30, "chapter": 5, "verse": 18, "text": "Woe to those who wish for the day of the LORD! Why do you want the LORD\u2019s day of judgment to come? It will bring darkness, not light.", "comment": "tn The term \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe\u201d) was used when mourning the dead (see the note on the word \u201cdead\u201d in 5:16). The prophet here either engages in role playing and mourns the death of the nation in advance or sarcastically taunts those who hold to this misplaced belief."}, {"pk": 2847166, "translation": "NET", "book": 30, "chapter": 5, "verse": 19, "text": "Disaster will be inescapable, as if a man ran from a lion only to meet a bear, then escaped into a house, leaned his hand against the wall, and was bitten by a poisonous snake.", "comment": "tn The words \u201cDisaster will be inescapable\u201d are supplied in the translation for clarification.
tn Heb \u201cwent\u201d (so KJV, NRSV)."}, {"pk": 2847167, "translation": "NET", "book": 30, "chapter": 5, "verse": 20, "text": "Don\u2019t you realize the LORD\u2019s day of judgment will bring darkness, not light \u2014 gloomy blackness, not bright light?", "comment": "tn Heb \u201cWill not the day of the Lord be.\u201d"}, {"pk": 2847168, "translation": "NET", "book": 30, "chapter": 5, "verse": 21, "text": "\u201cI absolutely despise your festivals! I get no pleasure from your religious assemblies!", "comment": "tn Heb \u201cI will not smell.\u201d These verses are full of vivid descriptions of the Lord\u2019s total rejection of Israelite worship. In the first half of this verse two verbs are used together for emphasis. Here the verb alludes to the sense of smell, a fitting observation since offerings would have been burned on the altar ideally to provide a sweet aroma to God (see, e.g., Lev 1:9, 13, 17; Num 29:36). Other senses that are mentioned include sight and hearing in vv. 22\u201323.
tn Heb \u201cI hate\u201d; \u201cI despise.\u201d"}, {"pk": 2847169, "translation": "NET", "book": 30, "chapter": 5, "verse": 22, "text": "Even if you offer me burnt and grain offerings, I will not be satisfied; I will not look with favor on your peace offerings of fattened calves.", "comment": "tn Heb \u201cburnt offerings and your grain offerings.\u201d
tn Heb \u201cPeace offering[s], your fattened calves, I will not look at.\u201d"}, {"pk": 2847170, "translation": "NET", "book": 30, "chapter": 5, "verse": 23, "text": "Take away from me your noisy songs; I don\u2019t want to hear the music of your stringed instruments.", "comment": "tn The Hebrew word probably refers to \u201charps\u201d (NASB, NIV, NRSV) or \u201clutes\u201d (NEB).
tn In this verse the second person suffixes are singular and not plural like they are in vv. 21\u201322 and vv. 25\u201327. Some have suggested that perhaps a specific individual or group within the nation is in view."}, {"pk": 2847171, "translation": "NET", "book": 30, "chapter": 5, "verse": 24, "text": "Justice must flow like torrents of water, righteous actions like a stream that never dries up.", "comment": "tn Traditionally, \u201crighteousness.\u201d"}, {"pk": 2847172, "translation": "NET", "book": 30, "chapter": 5, "verse": 25, "text": "You did not bring me sacrifices and grain offerings during the forty years you spent in the wilderness, family of Israel.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cDid you bring me\u2026?\u201d This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God\u2019s relationship with Israel during the nation\u2019s formative years, the people should not consider them to be so fundamental. The Lord places a higher priority on justice than he does on empty ritual.sn Like Jer 7:22\u201323, this passage seems to contradict the Pentateuchal accounts that indicate Israel did offer sacrifices during the wilderness period. It is likely that both Amos and Jeremiah overstate the case to emphasize the relative insignificance of sacrifices in comparison to weightier matters of the covenant. See R. de Vaux, Ancient Israel, 428."}, {"pk": 2847173, "translation": "NET", "book": 30, "chapter": 5, "verse": 26, "text": "You will pick up your images of Sikkuth, your king, and Kiyyun, your star god, which you made for yourselves,", "comment": "tn The Hebrew term \u05e1\u05b4\u05db\u05bc\u05d5\u05bc\u05ea (sikkut) apparently refers to Sakkuth, a Mesopotamian star god identified with Ninurta in an Ugaritic god list. The name is vocalized in the Hebrew text after the pattern of \u05e9\u05c1\u05b4\u05e7\u05d5\u05bc\u05e5 (shiqquts, \u201cdetestable thing\u201d). See S. M. Paul, Amos (Hermeneia), 195-96. Some English versions, following the LXX, translate as \u201ctent\u201d or \u201cshrine\u201d (NEB, NIV), pointing the term as \u05e1\u05bb\u05db\u05bc\u05b7\u05ea (sukkat; cf. 9:11).
tn This word appears in an awkward position in the Hebrew, following \u201cKiyyun.\u201d It is placed here for better sense.
tc LXX, Vulgate, and Acts 7:43 read \u201cMoloch\u201d (cf. KJV). The Hebrew consonants are the same for both \u201cking\u201d and \u201cMoloch\u201d (\u05de\u05b9\u05dc\u05b6\u05da\u05b0; molekh).
tn The Hebrew term \u05db\u05bc\u05b4\u05d9\u05bc\u05d5\u05bc\u05df (kiyyun) apparently refers to the Mesopotamian god Kayamanu, or Saturn. The name, like \u201cSikkuth\u201d in the previous line, is vocalized in the Hebrew text after the pattern of \u05e9\u05c1\u05b4\u05e7\u05d5\u05bc\u05e5 (shiqquts, \u201cdetestable thing\u201d). See S. M. Paul, Amos (Hermeneia), 195-96. Some versions translate as \u201cpedestal\u201d (NEB, NIV), relating the term to the root \u05db\u05bc\u05d5\u05bc\u05df (kun)."}, {"pk": 2847174, "translation": "NET", "book": 30, "chapter": 5, "verse": 27, "text": "and I will drive you into exile beyond Damascus,\u201d says the LORD. He is called the God who commands armies!"}, {"pk": 2847175, "translation": "NET", "book": 30, "chapter": 6, "verse": 1, "text": "Woe to those who live in ease in Zion, to those who feel secure on Mount Samaria. They think of themselves as the elite class of the best nation. The family of Israel looks to them for leadership.", "comment": "tn The words \u201cThey think of themselves as\u201d are supplied in the translation for clarification. In the Hebrew text the term \u05e0\u05b0\u05e7\u05bb\u05d1\u05b5\u05d9 (n\u00ffquvey; \u201cdistinguished ones, elite\u201d) is in apposition to the substantival participles in the first line.
sn Zion is a reference to Jerusalem.
tn On the Hebrew term \u05d4\u05d5\u05b9\u05d9 (hoy; \u201cah, woe\u201d) as a term of mourning, see the notes in 5:16, 18.
tn Heb \u201ccomes to them.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2847176, "translation": "NET", "book": 30, "chapter": 6, "verse": 2, "text": "They say to the people: \u201cJourney over to Calneh and look at it! Then go from there to Hamath-Rabbah! Then go down to Gath of the Philistines! Are they superior to our two kingdoms? Is their territory larger than yours?\u201d", "comment": "tn Or \u201cGreat Hamath\u201d (cf. NIV); or \u201cHamath the great\u201d (cf. KJV, NAB, NASB, NRSV); the word \u201crabbah\u201d means \u201cgreat\u201d in Hebrew.
tn The words \u201cThey say to the people\u201d are interpretive and supplied in the translation for clarification. The translation understands v. 2 as the boastful words, which the leaders (described in v. 1) spoke to those who came to them (v. 1b). Some interpret v. 2 differently, understanding the words as directed to the leaders by the prophet. Verse 2b would then be translated: \u201cAre you (i.e., Israel and Judah) better than these kingdoms (i.e., Calneh, etc.)? Is your border larger than their border?\u201d (This reading requires an emendation of the Hebrew text toward the end of the verse.) In this case the verse is a reminder to Judah/Israel that they are not superior to other nations, which have already fallen victim to military conquest. Consequently Judah/Israel should not expect to escape the same fate. Following this line of interpretation, some take v. 2 as a later addition since the Assyrians under Tiglath-pileser III conquered Calneh, Hamath, and Gath after the time of Amos\u2019 ministry. However, this conclusion is not necessary since the kingdoms mentioned here had suffered military setbacks prior to Amos\u2019 time as well. See S. M. Paul, Amos (Hermeneia), 201-4.
tn Both rhetorical questions in this verse expect the answer \u201cno.\u201d If these words do come from the leaders, then this verse underscores their self-delusion of power (compare 6:13). The prophet had no such mistaken sense of national grandeur (7:2, 5).
tn Heb \u201cto these,\u201d referring to Judah and Israel (see v. 1a)."}, {"pk": 2847177, "translation": "NET", "book": 30, "chapter": 6, "verse": 3, "text": "You refuse to believe a day of disaster will come, but you establish a reign of violence.", "comment": "tn Heb \u201cthose who push away a day of disaster.\u201d
tn Heb \u201cyou bring near a seat of violence.\u201d The precise meaning of the Hebrew term \u05e9\u05c1\u05b6\u05d1\u05b6\u05ea (shevet, \u201cseat, sitting\u201d) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders\u2019 oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders."}, {"pk": 2847178, "translation": "NET", "book": 30, "chapter": 6, "verse": 4, "text": "They lie around on beds decorated with ivory, and sprawl out on their couches. They eat lambs from the flock, and calves from the middle of the pen.", "comment": "tn Heb \u201cbeds of ivory.\u201d"}, {"pk": 2847179, "translation": "NET", "book": 30, "chapter": 6, "verse": 5, "text": "They sing to the tune of stringed instruments; like David they invent musical instruments.", "comment": "tn Heb \u201cupon the mouth of,\u201d that is, \u201caccording to.\u201d
tn The meaning of the Hebrew verb \u05e4\u05bc\u05b8\u05e8\u05b7\u05d8 (parat), which occurs only here in the OT, is unclear. Some translate \u201cstrum,\u201d \u201cpluck,\u201d or \u201cimprovise.\u201d
tn The meaning of the Hebrew phrase \u05d7\u05b8\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc \u05dc\u05b8\u05d4\u05b6\u05dd (khoshvu lahem) is uncertain. Various options include: (1) \u201cthey think their musical instruments are like David\u2019s\u201d; (2) \u201cthey consider themselves musicians like David\u201d; (3) \u201cthey esteem musical instruments highly like David\u201d; (4) \u201cthey improvise [new songs] for themselves [on] instruments like David\u201d; (5) \u201cthey invent musical instruments like David.\u201d However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).
sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB)."}, {"pk": 2847180, "translation": "NET", "book": 30, "chapter": 6, "verse": 6, "text": "They drink wine from sacrificial bowls, and pour the very best oils on themselves. Yet they are not concerned over the ruin of Joseph.", "comment": "sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
tn Heb \u201cwith the best of oils they anoint [themselves].\u201d
sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).
tn Or \u201cnot sickened by.\u201d"}, {"pk": 2847181, "translation": "NET", "book": 30, "chapter": 6, "verse": 7, "text": "Therefore they will now be the first to go into exile, and the religious banquets where they sprawl on couches will end.", "comment": "sn Religious banquets. This refers to the \u05de\u05b7\u05e8\u05b0\u05d6\u05b5\u05d7\u05b7 (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The \u201cMarzeah\u201d in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.
tn Heb \u201cof the sprawled out.\u201d See v. 4.
tn Heb \u201cthey will go into exile at the head of the exiles.\u201d"}, {"pk": 2847182, "translation": "NET", "book": 30, "chapter": 6, "verse": 8, "text": "The sovereign LORD confirms this oath by his very own life. The LORD, the God who commands armies, is speaking: \u201cI despise Jacob\u2019s arrogance; I hate their fortresses. I will hand over to their enemies the city of Samaria and everything in it.\u201d", "comment": "tn The words \u201cto their enemies\u201d are supplied in the translation for clarification.
tn Heb \u201cswears by his life\u201d; or \u201cswears by himself.\u201d
tn Heb \u201cthe city\u201d; this probably refers to the city of Samaria (cf. 6:1), which in turn, by metonymy, represents the entire northern kingdom.
tn Heb \u201chis,\u201d referring to Jacob, which stands here for the nation of Israel."}, {"pk": 2847183, "translation": "NET", "book": 30, "chapter": 6, "verse": 9, "text": "If ten men are left in one house, they too will die."}, {"pk": 2847184, "translation": "NET", "book": 30, "chapter": 6, "verse": 10, "text": "When their close relatives, the ones who will burn the corpses, pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, \u201cIs anyone else with you?\u201d He will respond, \u201cBe quiet! Don\u2019t invoke the LORD\u2019s name!\u201d", "comment": "tn The translation assumes that \u201ctheir relatives\u201d and \u201cthe ones who will burn the corpses\u201d are in apposition. Another option is to take them as distinct individuals, in which case one could translate, \u201cWhen their close relatives and the ones who will burn the corpses pick up\u2026\u201d The meaning of the form translated \u201cthe ones who burn the corpses\u201d is uncertain. Another option is to translate, \u201cthe ones who prepare the corpses for burial\u201d (NASB \u201cundertaker\u201d; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.
tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, \u201cAnd he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, \u2018Is there [anyone] still with you?\u2019 And he will say, \u2018Be quiet for not to invoke the name of the Lord.\u2019\u201d The translation assumes that the singular pronominal and verbal forms throughout the verse are collective or distributive. This last sentence has been interpreted in several ways: a command not to call on the name of the Lord out of fear that he might return again in judgment; the realization that it is not appropriate to seek a blessing in the Lord\u2019s name upon the dead in the house since the judgment was deserved; an angry refusal to call on the Lord out of a sense that he has betrayed his people in allowing them to suffer."}, {"pk": 2847185, "translation": "NET", "book": 30, "chapter": 6, "verse": 11, "text": "Indeed, look! The LORD is giving the command. He will smash the large house to bits, and the small house into little pieces.", "comment": "tn Or \u201cis issuing the decree.\u201d"}, {"pk": 2847186, "translation": "NET", "book": 30, "chapter": 6, "verse": 12, "text": "Can horses run on rocky cliffs? Can one plow the sea with oxen? Yet you have turned justice into a poisonous plant, and the fruit of righteous actions into a bitter plant.", "comment": "sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.
tc Heb \u201cDoes one plow with oxen?\u201d This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, \u201cOf course not!\u201d An error of fusion has occurred in the Hebrew, with the word \u05d9\u05b8\u05dd (yam, \u201csea\u201d) being accidentally added as a plural ending to the collective noun \u05d1\u05bc\u05b8\u05e7\u05b8\u05e8 (baqar, \u201coxen\u201d). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, \u201cOf course not!\u201d"}, {"pk": 2847187, "translation": "NET", "book": 30, "chapter": 6, "verse": 13, "text": "You are happy because you conquered Lo-Debar. You say, \u201cDid we not conquer Karnaim by our own power?\u201d", "comment": "tn Heb \u201cthose who rejoice over Lo-Debar.\u201dsn Lo-Debar was located across the Jordan River in Gilead, which the Israelite army had conquered. However, there is stinging irony here, for in Hebrew the name Lo-Debar means \u201cnothing.\u201d In reality Israel was happy over nothing of lasting consequence.
sn Karnaim was also located across the Jordan River. The name in Hebrew means \u201cdouble horned.\u201d Since an animal\u2019s horn was a symbol of strength (see Deut 33:17), the Israelites boasted in this victory over a town whose very name symbolized military power."}, {"pk": 2847188, "translation": "NET", "book": 30, "chapter": 6, "verse": 14, "text": "\u201cLook! I am about to bring a nation against you, family of Israel.\u201d The LORD, the God who commands armies, is speaking. \u201cThey will oppress you all the way from Lebo-Hamath to the Stream of the Arabah.\u201d", "comment": "tn Or \u201craise up\u201d (KJV, NASB); NIV \u201cstir up.\u201d
tn Heb \u201chouse.\u201d
sn Once again there is irony in the divine judgment. The oppressive nation itself will suffer oppression. The verb \u201coppress\u201d (\u05dc\u05b8\u05d7\u05b7\u05e5, lakhats) in this verse is not the same as that used in 4:1 (\u05e2\u05b8\u05e9\u05c1\u05b7\u05e7, \u2019ashaq).
tn Or \u201cfrom the entrance to Hamath.\u201d The Hebrew term \u05dc\u05b0\u05d1\u05d5\u05b9\u05d0 (l\u00ffvo\u2019) can either be translated or considered a part of the place name.
sn Lebo-Hamath refers to the northern border of Israel, the Stream of the Arabah to its southern border. See 2 Kgs 14:25. Through this invader the Lord would reverse the victories and territorial expansion Israel experienced during the reign of Jeroboam II."}, {"pk": 2847189, "translation": "NET", "book": 30, "chapter": 7, "verse": 1, "text": "The sovereign LORD showed me this: I saw him making locusts just as the crops planted late were beginning to sprout. (The crops planted late sprout after the royal harvest. )", "comment": "tn Heb \u201cbehold\u201d or \u201clook.\u201d
sn The crops planted late (consisting of vegetables) were planted in late January-early March and sprouted in conjunction with the spring rains of March-April. For a discussion of the ancient Israelite agricultural calendar, see O. Borowski, Agriculture in Iron Age Israel, 31-44.
tn Or \u201cthe mowings of the king.\u201dsn This royal harvest may refer to an initial mowing of crops collected as taxes by the royal authorities."}, {"pk": 2847190, "translation": "NET", "book": 30, "chapter": 7, "verse": 2, "text": "When they had completely consumed the earth\u2019s vegetation, I said, \u201cSovereign LORD, forgive Israel! How can Jacob survive? He is too weak!\u201d", "comment": "tn \u201cIsrael\u201d is supplied in the translation for clarity.
tn Heb \u201cstand\u201d (so ASV, NAB, NASB, NRSV).
tn Heb \u201csmall.\u201d"}, {"pk": 2847191, "translation": "NET", "book": 30, "chapter": 7, "verse": 3, "text": "The LORD decided not to do this. \u201cIt will not happen,\u201d the LORD said.", "comment": "tn Or \u201cchanged his mind about this.\u201d"}, {"pk": 2847192, "translation": "NET", "book": 30, "chapter": 7, "verse": 4, "text": "The sovereign LORD showed me this: I saw the sovereign LORD summoning a shower of fire. It consumed the great deep and devoured the fields.", "comment": "tn Heb \u201cbehold\u201d or \u201clook.\u201d
tc The Hebrew appears to read, \u201csummoning to contend with fire,\u201d or \u201csummoning fire to contend,\u201d but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to \u05dc\u05e8\u05d1\u05d1 \u05d0\u05e9\u05c1, \u201c(calling) for a shower of fire,\u201d though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47)."}, {"pk": 2847193, "translation": "NET", "book": 30, "chapter": 7, "verse": 5, "text": "I said, \u201cSovereign LORD, stop! How can Jacob survive? He is too weak!\u201d", "comment": "tn Heb \u201cstand.\u201d
tn Heb \u201csmall.\u201d"}, {"pk": 2847194, "translation": "NET", "book": 30, "chapter": 7, "verse": 6, "text": "The LORD decided not to do this. The sovereign LORD said, \u201cThis will not happen either.\u201d", "comment": "tn Or \u201cchanged his mind about this.\u201d"}, {"pk": 2847195, "translation": "NET", "book": 30, "chapter": 7, "verse": 7, "text": "He showed me this: I saw the sovereign One standing by a tin wall holding tin in his hand.", "comment": "tn Heb \u201cbehold\u201d or \u201clook.\u201d
tn Or \u201cthe Lord.\u201d The Hebrew term translated \u201csovereign One\u201d here and in the following verse is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn The Hebrew word \u05d0\u05b2\u05e0\u05b8\u05da\u05b0 (\u2019anakh, \u201ctin\u201d) occurs only in this passage (twice in this verse and twice in the following verse). (Its proposed meaning is based on an Akkadian cognate annaku.) The tin wall of the vision, if it symbolizes Israel, may suggest weakness and vulnerability to judgment. See S. M. Paul, Amos (Hermeneia), 233-35. The symbolic significance of God holding tin in his hand and then placing tin among the people is unclear. Possibly the term \u05d0\u05b2\u05e0\u05b8\u05da\u05b0 in v. 8b is a homonym meaning \u201cgrief\u201d (this term is attested in postbiblical Hebrew). In this case there is a wordplay, the \u05d0\u05b2\u05e0\u05b8\u05da\u05b0 (\u201ctin\u201d) of the vision suggesting the \u05d0\u05b2\u05e0\u05b8\u05da\u05b0 (\u201cgrief\u201d) that judgment will bring upon the land. See F. I. Andersen and D. N. Freedman, Amos (AB), 759. Another option is to maintain the meaning \u201ctin\u201d and understand that the Lord has ripped off a piece of the tin wall and placed it in front of all to see. Their citadels, of which the nation was so proud and confident, are nothing more than tin fortresses. The traditional interpretation of these verses (reflected in many English versions) understands the term \u05d0\u05b2\u05e0\u05b8\u05da\u05b0 to mean \u201clead,\u201d and by extension, \u201cplumb line.\u201d In this case, one may translate: \u201cI saw the sovereign one standing by a wall built true to plumb holding a plumb line in his hand. The Lord said to me, \u2018What do you see, Amos?\u2019 I said, \u2018A plumb line.\u2019 The sovereign one then said, \u2018Look, I am about to place a plumb line among my people\u2026\u2019\u201d According to this view, the plumb line symbolizes God\u2019s moral standards by which he will measure Israel to see if they are a straight or crooked wall."}, {"pk": 2847196, "translation": "NET", "book": 30, "chapter": 7, "verse": 8, "text": "The LORD said to me, \u201cWhat do you see, Amos?\u201d I said, \u201cTin.\u201d The sovereign One then said, \u201cLook, I am about to place tin among my people Israel. I will no longer overlook their sin.", "comment": "tn Heb \u201cAnd I will no longer pass over him.\u201d"}, {"pk": 2847197, "translation": "NET", "book": 30, "chapter": 7, "verse": 9, "text": "Isaac\u2019s centers of worship will become desolate; Israel\u2019s holy places will be in ruins. I will attack Jeroboam\u2019s dynasty with the sword.\u201d", "comment": "tn Traditionally, \u201cthe high places\u201d (so KJV, NAB, NASB, NIV, NRSV); NLT \u201cpagan shrines.\u201d
tn Heb \u201cAnd I will rise up against the house of Jeroboam with a sword.\u201d"}, {"pk": 2847198, "translation": "NET", "book": 30, "chapter": 7, "verse": 10, "text": "Amaziah the priest of Bethel sent this message to King Jeroboam of Israel: \u201cAmos is conspiring against you in the very heart of the kingdom of Israel! The land cannot endure all his prophecies.", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn The direct object of the verb translated \u201csent\u201d is elided in the Hebrew text. The words \u201cthis message\u201d are supplied in the translation for clarity and for stylistic reasons.
tn Heb \u201cin the middle of the house of Israel.\u201d
tn Heb \u201cwords.\u201d"}, {"pk": 2847199, "translation": "NET", "book": 30, "chapter": 7, "verse": 11, "text": "As a matter of fact, Amos is saying this: \u2018Jeroboam will die by the sword and Israel will certainly be carried into exile away from its land.\u2019\u201d", "comment": "tn Or \u201cfor.\u201d
tn See the note on the word \u201cexile\u201d in 5:5."}, {"pk": 2847200, "translation": "NET", "book": 30, "chapter": 7, "verse": 12, "text": "Amaziah then said to Amos, \u201cLeave, you visionary! Run away to the land of Judah! Earn your living and prophesy there!", "comment": "tn Traditionally, \u201cseer.\u201d The word is a synonym for \u201cprophet,\u201d though it may carry a derogatory tone on the lips of Amaziah.
tn Heb \u201cEat bread there.\u201d"}, {"pk": 2847201, "translation": "NET", "book": 30, "chapter": 7, "verse": 13, "text": "Don\u2019t prophesy at Bethel any longer, for a royal temple and palace are here!\u201d", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
tn Heb \u201cfor it is a temple of a king and it is a royal house.\u201d It is possible that the phrase \u201croyal house\u201d refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243."}, {"pk": 2847202, "translation": "NET", "book": 30, "chapter": 7, "verse": 14, "text": "Amos replied to Amaziah, \u201cI was not a prophet by profession. No, I was a herdsman who also took care of sycamore fig trees.", "comment": "sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).
tn Heb \u201cgashed\u201d; or \u201cpierced.\u201dsn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.
tn Heb \u201creplied and said.\u201d The phrase \u201cand said\u201d is pleonastic (redundant) and has not been included in the translation.
tn Heb \u201cI was not a prophet nor was I the son of a prophet.\u201d The phrase \u201cson of a prophet\u201d refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, \u201cI am not a prophet by profession.\u201d In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.
tn Heb \u201cfor.\u201d"}, {"pk": 2847203, "translation": "NET", "book": 30, "chapter": 7, "verse": 15, "text": "Then the LORD took me from tending flocks and gave me this commission, \u2018Go! Prophesy to my people Israel!\u2019", "comment": "tn Heb \u201cfrom [following] after.\u201d
tn Heb \u201cand the Lord said to me.\u201d"}, {"pk": 2847204, "translation": "NET", "book": 30, "chapter": 7, "verse": 16, "text": "So now listen to the LORD\u2019s message! You say, \u2018Don\u2019t prophesy against Israel! Don\u2019t preach against the family of Isaac!\u2019", "comment": "tn The verb, which literally means \u201cto drip,\u201d appears to be a synonym of \u201cto prophesy,\u201d but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, \u201cto drivel; to foam at the mouth\u201d (see HALOT 694 s.v. \u05e0\u05d8\u05e3)."}, {"pk": 2847205, "translation": "NET", "book": 30, "chapter": 7, "verse": 17, "text": "\u201cTherefore this is what the LORD says: \u2018Your wife will become a prostitute in the streets and your sons and daughters will die violently. Your land will be given to others and you will die in a foreign land. Israel will certainly be carried into exile away from its land.\u2019\u201d", "comment": "tn Heb \u201cwill fall by the sword.\u201d
tn Heb \u201cwill be divided up with a [surveyor\u2019s] measuring line.\u201d
tn See the note on the word \u201cexile\u201d in 5:5.
tn Heb \u201c[an] unclean\u201d; or \u201c[an] impure.\u201d This fate would be especially humiliating for a priest, who was to distinguish between the ritually clean and unclean (see Lev 10:10).
tn Heb \u201cin the city,\u201d that is, \u201cin public.\u201d"}, {"pk": 2847206, "translation": "NET", "book": 30, "chapter": 8, "verse": 1, "text": "The sovereign LORD showed me this: I saw a basket of summer fruit.", "comment": "sn The basket of summer fruit (also in the following verse) probably refers to figs from the summer crop, which ripens in August-September. See O. Borowski, Agriculture in Iron Age Israel, 115.
tn Heb \u201cbehold\u201d or \u201clook.\u201d"}, {"pk": 2847207, "translation": "NET", "book": 30, "chapter": 8, "verse": 2, "text": "He said, \u201cWhat do you see, Amos?\u201d I replied, \u201cA basket of summer fruit.\u201d Then the LORD said to me, \u201cThe end has come for my people Israel! I will no longer overlook their sins.", "comment": "tn There is a wordplay here. The Hebrew word \u05e7\u05b5\u05e5 (qets, \u201cend\u201d) sounds like \u05e7\u05b8\u05d9\u05b4\u05e5 (qayits, \u201csummer fruit\u201d). The summer fruit arrived toward the end of Israel\u2019s agricultural year; Israel\u2019s national existence was similarly at an end.
tn Heb \u201cI will no longer pass over him.\u201d"}, {"pk": 2847208, "translation": "NET", "book": 30, "chapter": 8, "verse": 3, "text": "The women singing in the temple will wail in that day.\u201d The sovereign LORD is speaking. \u201cThere will be many corpses littered everywhere! Be quiet!\u201d", "comment": "tn Heb \u201cMany corpses in every place he will throw out.\u201d The subject of the verb is probably impersonal, though many emend the active (Hiphil) form to a passive (Hophal): \u201cMany corpses in every place will be thrown out.\u201d
tn Or \u201cpalace\u201d (NASB, NCV, TEV)."}, {"pk": 2847209, "translation": "NET", "book": 30, "chapter": 8, "verse": 4, "text": "Listen to this, you who trample the needy, and do away with the destitute in the land.", "comment": "tn See the note on the word \u201ctrample\u201d in 2:7.
tn Or \u201cput an end to\u201d; or \u201cexterminate.\u201d"}, {"pk": 2847210, "translation": "NET", "book": 30, "chapter": 8, "verse": 5, "text": "You say, \u201cWhen will the new moon festival be over, so we can sell grain? When will the Sabbath end, so we can open up the grain bins? We\u2019re eager to sell less for a higher price, and to cheat the buyer with rigged scales!", "comment": "tn Heb \u201cpass by.\u201d
tn Heb \u201cand to cheat with deceptive scales\u201d; NASB, NIV \u201cdishonest scales\u201d; NRSV \u201cfalse balances.\u201dsn Rigged scales may refer to bending the crossbar or shifting the center point of the scales to make the amount weighed appear heavier than it actually was, thus cheating the buyer.
sn Apparently work was prohibited during the new moon festival, just as it was on the Sabbath.
tn The verb, though omitted in the Hebrew text, is supplied in the translation from the parallel line.
tn Heb \u201csell grain.\u201d Here \u201cgrain\u201d could stand by metonymy for the bins where it was stored.
tn Here and in v. 6 the words \u201cwe\u2019re eager\u201d are supplied in the translation for clarification.
tn Heb \u201cto make small the ephah and to make great the shekel.\u201d The \u201cephah\u201d was a unit of dry measure used to determine the quantity purchased, while the \u201cshekel\u201d was a standard weight used to determine the purchase price. By using a smaller than standard ephah and a heavier than standard shekel, these merchants were able to increase their profit (\u201csell less for a higher price\u201d) by cheating the buyer."}, {"pk": 2847211, "translation": "NET", "book": 30, "chapter": 8, "verse": 6, "text": "We\u2019re eager to trade silver for the poor, a pair of sandals for the needy! We want to mix in some chaff with the grain!\u201d", "comment": "tn Heb \u201cThe chaff of the grain we will sell.\u201d
tn See the note on the word \u201csandals\u201d in 2:6.
tn Heb \u201cto buy the poor for silver.\u201dsn The expression trade silver for the poor refers to the slave trade."}, {"pk": 2847212, "translation": "NET", "book": 30, "chapter": 8, "verse": 7, "text": "The LORD confirms this oath by the arrogance of Jacob: \u201cI swear I will never forget all you have done!", "comment": "tn Or \u201cI will never forget all your deeds.\u201d
tn The words \u201cI swear\u201d are not in the Hebrew text, but have been supplied in the translation because a self-imprecation is assumed in oaths of this type.
sn In an oath one appeals to something permanent to emphasize one\u2019s commitment to the promise. Here the Lord sarcastically swears by the arrogance of Jacob, which he earlier had condemned (6:8), something just as enduring as the Lord\u2019s own life (see 6:8) or unchanging character (see 4:2). Other suggestions include that the Lord is swearing by the land, his most valuable possession (cf. Isa 4:2; Ps 47:4 [47:5 HT]); that this is a divine epithet analogous to \u201cthe Glory of Israel\u201d (1 Sam 15:29); or that an ellipsis should be understood here, in which case the meaning is the same as that of 6:8 (\u201cThe Lord has sworn [by himself] against the arrogance of Jacob\u201d).
tn Or \u201cswears.\u201d"}, {"pk": 2847213, "translation": "NET", "book": 30, "chapter": 8, "verse": 8, "text": "Because of this the earth will quake, and all who live in it will mourn. The whole earth will rise like the River Nile, it will surge upward and then grow calm, like the Nile in Egypt.", "comment": "tn Or \u201csink back down.\u201d The translation assumes the verb \u05e9\u05c1\u05b8\u05e7\u05b7\u05e2 (shaqa\u2019), following the Qere.
tn The entire verse is phrased in a series of rhetorical questions which anticipate the answer, \u201cOf course!\u201d (For example, the first line reads, \u201cBecause of this will the earth not quake?\u201d). The rhetorical questions entrap the listener in the logic of the judgment of God (cf. 3:3\u20136; 9:7). The rhetorical questions have been converted to affirmative statements in the translation for clarity.
tn Or \u201cchurn.\u201d
tc The MT reads \u201clike the light\u201d (\u05db\u05b8\u05d0\u05b9\u05e8, kha\u2019or; note this term also appears in v. 9), which is commonly understood to be an error for \u201clike the Nile\u201d (\u05db\u05bc\u05b4\u05d9\u05d0\u05d5\u05b9\u05e8, ki\u2019or). See the parallel line and Amos 9:5. The word \u201cRiver\u201d is supplied in the translation for clarity. If this emendation is correct, in the Hebrew of Amos \u201cNile\u201d is actually spelled three slightly different ways.sn The movement of the quaking earth is here compared to the annual flooding and receding of the River Nile.
tn Heb \u201call of it.\u201d
tn It is not clear whether the speaker in this verse is the Lord or the prophet.
tn Or \u201cland\u201d (also later in this verse)."}, {"pk": 2847214, "translation": "NET", "book": 30, "chapter": 8, "verse": 9, "text": "In that day,\u201d says the sovereign LORD, \u201cI will make the sun set at noon, and make the earth dark in the middle of the day.", "comment": "tn Heb \u201cin a day of light.\u201d"}, {"pk": 2847215, "translation": "NET", "book": 30, "chapter": 8, "verse": 10, "text": "I will turn your festivals into funerals, and all your songs into funeral dirges. I will make everyone wear funeral clothes and cause every head to be shaved bald. I will make you mourn as if you had lost your only son; when it ends it will indeed have been a bitter day.", "comment": "tn Heb \u201cand make every head bald.\u201d This could be understood in a variety of ways, while the ritual act of mourning typically involved shaving the head (although occasionally the hair could be torn out as a sign of mourning).sn Shaving the head or tearing out one\u2019s hair was a ritual act of mourning. See Lev 21:5; Deut 14:1; Isa 3:24; 15:2; Jer 47:5; 48:37; Ezek 7:18; 27:31; Mic 1:16.
tn Heb \u201cmourning.\u201d
tn Heb \u201cI will place sackcloth on all waists.\u201dsn Mourners wore sackcloth (funeral clothes) as an outward expression of grief.
tn Heb \u201cI will make it like the mourning for an only son.\u201d
tn Heb \u201cand its end will be like a bitter day.\u201d The Hebrew preposition \u05db\u05bc\u05b0 (kaf) sometimes carries the force of \u201cin every respect,\u201d indicating identity rather than mere comparison."}, {"pk": 2847216, "translation": "NET", "book": 30, "chapter": 8, "verse": 11, "text": "Be certain of this, the time is coming,\u201d says the sovereign LORD, \u201cwhen I will send a famine through the land \u2014 not a shortage of food or water but an end to divine revelation!", "comment": "tn Heb \u201cbehold\u201d or \u201clook.\u201d
tn Heb \u201cthe days are.\u201d
tn Heb \u201cnot a hunger for food or a thirst for water, but for hearing the words of the Lord.\u201d"}, {"pk": 2847217, "translation": "NET", "book": 30, "chapter": 8, "verse": 12, "text": "People will stagger from sea to sea, and from the north around to the east. They will wander about looking for a revelation from the LORD, but they will not find any.", "comment": "tn Heb \u201clooking for the word of.\u201d
tn That is, from the Mediterranean Sea in the west to the Dead Sea in the east \u2013 that is, across the whole land.
tn Heb \u201cthey\u201d; the referent (people) has been specified in the translation for clarity.
tn It is not clear whether the speaker in this verse is the Lord or the prophet."}, {"pk": 2847218, "translation": "NET", "book": 30, "chapter": 8, "verse": 13, "text": "In that day your beautiful young women and your young men will faint from thirst.", "comment": "tn Heb \u201cthe.\u201d
tn Heb \u201cthe.\u201d
tn Or \u201cvirgins.\u201d
tn It is not clear whether the speaker in this verse is the Lord or the prophet."}, {"pk": 2847219, "translation": "NET", "book": 30, "chapter": 8, "verse": 14, "text": "These are the ones who now take oaths in the name of the sinful idol goddess of Samaria. They vow, \u2018As surely as your god lives, O Dan,\u2019 or \u2018As surely as your beloved one lives, O Beer Sheba!\u2019 But they will fall down and not get up again.\u201d", "comment": "tc The MT reads, \u201cAs surely as the way [to] Beer Sheba lives,\u201d or \u201cAs surely as the way lives, O Beer Sheba.\u201d Perhaps the term \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh, \u201cthe way\u201d) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4\u20135; 5:4\u20135; 8:12). The translation above assumes an emendation to \u05d3\u05bc\u05b9\u05d3\u05b0\u05da\u05b0 (dod\u00ffkh, \u201cyour beloved\u201d or \u201crelative\u201d; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as \u201cFather\u201d) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, \u201cThe Oaths of Amos 8:14\u201d Priesthood and Cult in Ancient Israel, 121-49.
sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28\u201330).
tn Heb \u201csay.\u201d
tn Heb \u201cthe sin [or \u201cguilt\u201d] of Samaria.\u201d This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled \u201ctheir guilt\u201d), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read \u201cAshimah,\u201d the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).
tn Heb \u201cthose who swear.\u201d"}, {"pk": 2847220, "translation": "NET", "book": 30, "chapter": 9, "verse": 1, "text": "I saw the sovereign One standing by the altar and he said, \u201cStrike the tops of the support pillars, so the thresholds shake! Knock them down on the heads of all the people, and I will kill the survivors with the sword. No one will be able to run away; no one will be able to escape.", "comment": "tn Heb \u201cthe remnant of them.\u201d One could possibly translate, \u201cevery last one of them\u201d (cf. NEB \u201cto the last man\u201d). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.
tn Heb \u201ca survivor belonging to them will not escape.\u201d
tn Or \u201cthe capitals.\u201d The Hebrew singular form is collective.
tn Heb \u201ccut them off on the head of all of them.\u201d The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, \u201cKnock all the tops of the pillars off.\u201d
sn The altar is perhaps the altar at Bethel.
tn Or \u201cthe Lord.\u201d The Hebrew term translated \u201csovereign One\u201d here is \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 (\u2019adonay).
tn Heb \u201ca fugitive belonging to them will not run away.\u201d"}, {"pk": 2847221, "translation": "NET", "book": 30, "chapter": 9, "verse": 2, "text": "Even if they could dig down into the netherworld, my hand would pull them up from there. Even if they could climb up to heaven, I would drag them down from there.", "comment": "tn Heb \u201cinto Sheol\u201d (so ASV, NASB, NRSV), that is, the land of the dead localized in Hebrew thought in the earth\u2019s core or the grave. Cf. KJV \u201chell\u201d; NCV, NLT \u201cthe place of the dead\u201d; NIV \u201cthe depths of the grave.\u201d"}, {"pk": 2847222, "translation": "NET", "book": 30, "chapter": 9, "verse": 3, "text": "Even if they were to hide on the top of Mount Carmel, I would hunt them down and take them from there. Even if they tried to hide from me at the bottom of the sea, from there I would command the Sea Serpent to bite them.", "comment": "tn Heb \u201cfrom before my eyes.\u201d
tn Or perhaps simply, \u201cthere,\u201d if the \u05de (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).
sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world\u2019s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will."}, {"pk": 2847223, "translation": "NET", "book": 30, "chapter": 9, "verse": 4, "text": "Even when their enemies drive them into captivity, from there I will command the sword to kill them. I will not let them out of my sight; they will experience disaster, not prosperity.\u201d", "comment": "tn Heb \u201cEven if they go into captivity before their enemies.\u201d
tn Heb \u201cI will set my eye on them for disaster, not good.\u201d
tn Or perhaps simply, \u201cthere,\u201d if the \u05de (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem)."}, {"pk": 2847224, "translation": "NET", "book": 30, "chapter": 9, "verse": 5, "text": "The sovereign LORD who commands armies will do this. He touches the earth and it dissolves; all who live on it mourn. The whole earth rises like the River Nile, and then grows calm like the Nile in Egypt.", "comment": "tn Or \u201cmelts.\u201d The verb probably depicts earthquakes and landslides. See v. 5b.
tn The words \u201cwill do this\u201d are supplied in the translation for clarification.
tn Heb \u201call of it.\u201d
tn Heb \u201cthe Nile.\u201d The word \u201cRiver\u201d is supplied in the translation for clarity.
tn Or \u201csinks back down.\u201d
sn See Amos 8:8, which is very similar to this verse."}, {"pk": 2847225, "translation": "NET", "book": 30, "chapter": 9, "verse": 6, "text": "He builds the upper rooms of his palace in heaven and sets its foundation supports on the earth. He summons the water of the sea and pours it out on the earth\u2019s surface. The LORD is his name.", "comment": "tc The MT reads \u201chis steps.\u201d If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19\u201320). The prefixed \u05de (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to \u05e2\u05b2\u05dc\u05b4\u05d9\u05bc\u05b8\u05ea\u05d5\u05b9 (\u2019aliyyato, \u201chis upper rooms\u201d).
tn Traditionally, \u201cvault\u201d (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view.
sn Verse 6a pictures the entire universe as a divine palace founded on the earth and extending into the heavens."}, {"pk": 2847226, "translation": "NET", "book": 30, "chapter": 9, "verse": 7, "text": "\u201cYou Israelites are just like the Ethiopians in my sight,\u201d says the LORD. \u201cCertainly I brought Israel up from the land of Egypt, but I also brought the Philistines from Caphtor and the Arameans from Kir.", "comment": "tn The second half of v. 7 is also phrased as a rhetorical question in the Hebrew text, \u201cDid I not bring Israel up from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?\u201d The translation converts the rhetorical question into an affirmation for clarity.
tn The Hebrew text has a rhetorical question, \u201cAre you children of Israel not like the Cushites to me?\u201d The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8.sn Though Israel was God\u2019s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule.
sn Caphtor may refer to the island of Crete."}, {"pk": 2847227, "translation": "NET", "book": 30, "chapter": 9, "verse": 8, "text": "Look, the sovereign LORD is watching the sinful nation, and I will destroy it from the face of the earth. But I will not completely destroy the family of Jacob,\u201d says the LORD.", "comment": "tn Heb \u201chouse\u201d (also in the following verse).
tn Or \u201ckingdom.\u201d
tn Heb \u201cthe eyes of the sovereign Lord are on.\u201d"}, {"pk": 2847228, "translation": "NET", "book": 30, "chapter": 9, "verse": 9, "text": "\u201cFor look, I am giving a command and I will shake the family of Israel together with all the nations. It will resemble a sieve being shaken, when not even a pebble falls to the ground.", "comment": "tn Heb \u201clike being shaken with a sieve, and a pebble does not fall to the ground.\u201d The meaning of the Hebrew word \u05e6\u05b0\u05e8\u05d5\u05b9\u05e8 (ts\u00ffror), translated \u201cpebble,\u201d is unclear here. In 2 Sam 17:13 it appears to refer to a stone. If it means \u201cpebble,\u201d then the sieve described in v. 6 allows the grain to fall into a basket while retaining the debris and pebbles. However, if one interprets \u05e6\u05b0\u05e8\u05d5\u05b9\u05e8 as a \u201ckernel of grain\u201d (cf. NASB, NIV, NKJV, NLT) then the sieve is constructed to retain the grain and allow the refuse and pebbles to fall to the ground. In either case, the simile supports the last statement in v. 8 by making it clear that God will distinguish between the righteous (the grain) and the wicked (the pebbles) when he judges, and will thereby preserve a remnant in Israel. Only the sinners will be destroyed (v. 10)."}, {"pk": 2847229, "translation": "NET", "book": 30, "chapter": 9, "verse": 10, "text": "All the sinners among my people will die by the sword \u2014 the ones who say, \u2018Disaster will not come near, it will not confront us.\u2019"}, {"pk": 2847230, "translation": "NET", "book": 30, "chapter": 9, "verse": 11, "text": "\u201cIn that day I will rebuild the collapsing hut of David. I will seal its gaps, repair its ruins, and restore it to what it was like in days gone by.", "comment": "tn Heb \u201cand I will rebuild as in days of antiquity.\u201d
tn The phrase translated \u201ccollapsing hut\u201d refers to a temporary shelter (cf. NASB, NRSV \u201cbooth\u201d) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read \u201cSukkoth,\u201d a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).
tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the \u201chut\u201d of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (\u05df) is virtually dittographic with the vav (\u05d5) that appears at the beginning of the following word.
tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (\u05d9\u05d4-, yod-hey) has been misread as masculine (\u05d9\u05d5-, yod-vav). In later Hebrew script a \u05d4 (he) resembles a \u05d9\u05d5- (yod-vav) combination."}, {"pk": 2847231, "translation": "NET", "book": 30, "chapter": 9, "verse": 12, "text": "As a result they will conquer those left in Edom and all the nations subject to my rule.\u201d The LORD, who is about to do this, is speaking!", "comment": "tn Heb \u201cnations over whom my name is proclaimed.\u201d The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.sn This verse envisions a new era of Israelite rule, perhaps patterned after David\u2019s imperialistic successes (see 2 Sam 8\u201310). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet \u201cthe Lord who commands armies,\u201d which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.
tn Heb \u201ctake possession of the remnant of Edom\u201d; NASB, NIV, NRSV \u201cpossess the remnant of Edom.\u201d
sn They probably refers to the Israelites or to the Davidic rulers of the future."}, {"pk": 2847232, "translation": "NET", "book": 30, "chapter": 9, "verse": 13, "text": "\u201cBe sure of this, the time is coming,\u201d says the LORD, \u201cwhen the plowman will catch up to the reaper and the one who stomps the grapes will overtake the planter. Juice will run down the slopes, it will flow down all the hillsides.", "comment": "sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12.
tn Heb \u201cbehold\u201d or \u201clook.\u201d
tn Heb \u201cthe days are.\u201d
sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.
tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.
sn The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives.
tn Or \u201chills,\u201d where the vineyards were planted.
tn Heb \u201cand all the hills will melt.\u201d"}, {"pk": 2847233, "translation": "NET", "book": 30, "chapter": 9, "verse": 14, "text": "I will bring back my people, Israel; they will rebuild the cities lying in rubble and settle down. They will plant vineyards and drink the wine they produce; they will grow orchards and eat the fruit they produce.", "comment": "tn This line can also be translated \u201cI will restore the fortunes of my people, Israel\u201d and is a common idiom (e.g., Deut 30:3; Jer 30:3; Hos 6:11; Zeph 3:20). This rendering is followed by several modern English versions (e.g., NEB, NRSV, NJPS).
tn Heb \u201ceat their fruit.\u201d
tn Or \u201cgardens.\u201d
tn Heb \u201cdrink their wine.\u201d
tn Or \u201cand live [in them].\u201d
tn Or \u201cthe ruined [or \u201cdesolate\u201d] cities.\u201d"}, {"pk": 2847234, "translation": "NET", "book": 30, "chapter": 9, "verse": 15, "text": "I will plant them on their land and they will never again be uprooted from the land I have given them,\u201d says the LORD your God.", "comment": "tn Heb \u201ctheir.\u201d The pronoun was replaced by the English definite article in the translation for stylistic reasons."}, {"pk": 2847235, "translation": "NET", "book": 31, "chapter": 1, "verse": 1, "text": "The vision that Obadiah saw. The Lord GOD says this concerning Edom: We have heard a report from the LORD. An envoy was sent among the nations, saying, \u201cArise! Let us make war against Edom!\u201d", "comment": "sn The date of the book of Obadiah is very difficult to determine. Since there is no direct indication of chronological setting clearly suggested by the book itself, and since the historical identity of the author is uncertain as well, a possible date for the book can be arrived at only on the basis of internal evidence. When did the hostile actions of Edom against Judah that are described in this book take place? Many nineteenth-century scholars linked the events of the book to a historical note found in 2 Kgs 8:20 (cf. 2 Chr 21:16\u201317): \u201cIn [Jehoram\u2019s] days Edom rebelled from under the hand of Judah and established a king over themselves.\u201d If this is the backdrop against which Obadiah should be read, it would suggest a ninth-century b.c. date for the book, since Jehoram reigned ca. 852-841 b.c. But the evidence presented for this view is not entirely convincing, and most contemporary Old Testament scholars reject a ninth-century scenario. A more popular view, held by many biblical scholars from Luther to the present, understands the historical situation presupposed in the book to be the Babylonian invasion of Judah in the sixth century (cf. Ps 137:7; Lam 4:18\u201322; Ezek 25:12\u201314; 35:1\u201315). Understood in this way, Obadiah would be describing a situation in which the Edomites assisted in the Babylonian sack of Jerusalem. Although it must be admitted that a sixth-century setting for the book of Obadiah cannot be proven, the details of the book fit reasonably well into such a context. Other views on the dating of the book, such as an eighth-century date in the time of Ahaz (ca. 732-716 b.c.) or a fifth-century date in the postexilic period, are less convincing. Parallels between the book of Obadiah and Jer 49:1\u201322 clearly suggest some kind of literary dependence, but it is not entirely clear whether Jeremiah drew on Obadiah or whether Obadiah drew upon Jeremiah, In any case, the close relationship between Obadiah and Jer 49 might suggest the sixth-century setting.
tn Heb \u201cLord Lord.\u201d The phrase \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b4\u05d4 (\u2019adonay y\u00ffhvih) is customarily rendered by Jewish tradition as \u201cLord God.\u201d Cf. NIV, TEV, NLT \u201cSovereign Lord.\u201d
tn Heb \u201cthe vision of Obadiah\u201d (so KJV, NAB, NASB, NIV, NRSV); TEV \u201cThis is the prophecy of Obadiah.\u201d
sn The name Obadiah in Hebrew means \u201cservant of the Lord.\u201d A dozen or so individuals in the OT have this name, none of whom may be safely identified with the author of this book. In reality we know very little about this prophet with regard to his exact identity or historical circumstances.
tn Heb \u201cArise, and let us arise against her in battle!\u201d The term \u201cEdom\u201d is not in the Hebrew text, but has been supplied in the translation to specify the otherwise ambiguous referent of the term \u201cher.\u201d
tn Although the word \u201csaying\u201d is not in the Hebrew text, it has been supplied in the translation because what follows seems to be the content of the envoy\u2019s message. Cf. ASV, NASB, NCV, all of which supply \u201csaying\u201d; NIV, NLT \u201cto say.\u201d
sn The name Edom derives from a Hebrew root that means \u201cred.\u201d Edom was located to the south of the Dead Sea in an area with numerous rocky crags that provided ideal military advantages for protection. Much of the sandstone of this area has a reddish color. The Edomites were descendants of Esau, the brother of Jacob (Gen 25:19\u201326).
tn The Hebrew preposition \u05dc\u05b0 (l\u00ff) is better translated here \u201cconcerning\u201d (so KJV, ASV, NASB, NRSV, NLT) or \u201cabout\u201d (so NIV, NCV, TEV, CEV) Edom rather than \u201cto\u201d Edom, although much of the book does speak directly to Edom."}, {"pk": 2847236, "translation": "NET", "book": 31, "chapter": 1, "verse": 2, "text": "The LORD says, \u201cLook! I will make you a weak nation; you will be greatly despised!", "comment": "tn The Hebrew perfect verb form used here usually describes past events. However, here and several times in the following verses it is best understood as portraying certain fulfillment of events that at the time of writing were still future. It is the perfect of certitude. See GKC 312-13 \u00a7106.n; Jo\u00fcon 2:363 \u00a7112.h.
tn The introductory phrase \u201cthe Lord says\u201d is not in the Hebrew text, but has been supplied in the translation to clarify the identity of the speaker.
sn Heb \u201cI will make you small among the nations\u201d (so NAB, NASB, NIV); NRSV \u201cleast among the nations\u201d; NCV \u201cthe smallest of nations.\u201d"}, {"pk": 2847237, "translation": "NET", "book": 31, "chapter": 1, "verse": 3, "text": "Your presumptuous heart has deceived you \u2014 you who reside in the safety of the rocky cliffs, whose home is high in the mountains. You think to yourself, \u2018No one can bring me down to the ground!\u2019", "comment": "tn Heb \u201cin the concealed places of the rock\u201d; KJV, NAB, NASB, NIV, NRSV \u201cin the clefts of the rock\u201d; NCV \u201cthe hollow places of the cliff\u201d; CEV \u201ca mountain fortress.\u201d sn The word rock in Hebrew (\u05e1\u05b6\u05dc\u05b7\u05e2, sela\u2019) is a wordplay on Sela, the name of a prominent Edomite city. Its impregnability was a cause for arrogance on the part of its ancient inhabitants.
tn Heb \u201cWho can bring me down?\u201d This rhetorical question implies a negative answer: \u201cNo one!\u201d
tn The Hebrew imperfect verb used here is best understood in a modal sense (\u201cWho can bring me down?\u201d) rather than in the sense of a simple future (\u201cWho will bring me down?\u201d). So also in v. 4 (\u201cI can bring you down\u201d). The question is not so much whether this will happen at some time in the future, but whether it even lies in the realm of possible events. In their hubris the Edomites were boasting that no one had the capability of breaching their impregnable defenses. However, their pride caused them to fail to consider the vast capabilities of Yahweh as warrior.
tn Heb \u201cthe one who says in his heart.\u201d
tn Heb \u201con high (is) his dwelling\u201d; NASB \u201cin the loftiness of your dwelling place\u201d; NRSV \u201cwhose dwelling (abode NAB) is in the heights.\u201d
tn Heb \u201cthe presumption of your heart\u201d; NAB, NIV \u201cthe pride of your heart\u201d; NASB \u201carrogance of your heart.\u201d"}, {"pk": 2847238, "translation": "NET", "book": 31, "chapter": 1, "verse": 4, "text": "Even if you were to soar high like an eagle, even if you were to make your nest among the stars, I can bring you down even from there!\u201d says the LORD.", "comment": "tc The present translation follows the reading \u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd (tasim; active) rather than \u05e9\u05c1\u05b4\u05d9\u05dd (sim; passive) of the MT (\u201cand your nest be set among the stars,\u201d NAB). Cf. LXX, Syriac, Vg.
sn The eagle was often used in the ancient Near East as a symbol of strength and swiftness."}, {"pk": 2847239, "translation": "NET", "book": 31, "chapter": 1, "verse": 5, "text": "\u201cIf thieves came to rob you during the night, they would steal only as much as they wanted! If grape pickers came to harvest your vineyards, they would leave some behind for the poor! But you will be totally destroyed!", "comment": "tn Heb \u201cO how you will be cut off.\u201d This emotional interjection functions rhetorically as the prophet\u2019s announcement of judgment on Edom. In Hebrew this statement actually appears between the first and second metaphors, that is, in the middle of this verse. As the point of the comparison, one would expect it to follow both of the two metaphors; however, Obadiah interrupts his own sentence to interject his emphatic exclamation that cannot wait until the end of the sentence. This emphatic sentence structure is eloquent in Hebrew but awkward in English. Since this emphatic assertion is the point of his comparison, it appears at the end of the sentence in this translation, where one normally expects to find the concluding point of a metaphorical comparison.
tn Heb \u201cIf grape pickers came to you.\u201d The phrase \u201cto harvest your vineyards\u201d does not appear in the Hebrew, but is supplied in the translation to clarify the point of the entire simile which is assumed.
tn Heb \u201cWould they not have stolen only their sufficiency?\u201d The rhetorical question is used to make an emphatic assertion, which is perhaps best represented by the indicative form in the translation.
tn Heb \u201cIf thieves came to you, or if plunderers of the night\u201d (NRSV similar). The repetition here adds rhetorical emphasis.
sn Obadiah uses two illustrations to show the totality of Edom\u2019s approaching destruction. Both robbers and harvesters would have left at least something behind. Such will not be the case, however, with the calamity that is about to befall Edom. A virtually identical saying appears in Jer 49:9\u201310.
tn Heb \u201cWould they not have left some gleanings?\u201d The rhetorical question makes an emphatic assertion, which for the sake of clarity is represented by the indicative form in the translation. The implied answer to these rhetorical questions is \u201cyes.\u201d The fact that something would have remained after the imagined acts of theft or harvest stands in stark contrast to the totality of Edom\u2019s destruction as predicted by Obadiah. Edom will be so decimated as a result of God\u2019s judgment that nothing at all will be leftsn According to the Mosaic law, harvesters were required to leave some grain behind in the fields for the poor (Lev 19:9; 23:22; see also Ruth 2); there was a similar practice with grapes and olives (Lev 19:10; Deut 24:21). Regarding gleanings left behind from grapes, see Judg 8:2; Jer 6:9; 49:9; Mic 7:1."}, {"pk": 2847240, "translation": "NET", "book": 31, "chapter": 1, "verse": 6, "text": "How the people of Esau will be thoroughly plundered! Their hidden valuables will be ransacked!", "comment": "tn Heb \u201cEsau.\u201d The name Esau here is a synecdoche of part for whole referring to the Edomites. Cf. \u201cJacob\u201d in v. 10, where the meaning is \u201cIsraelites.\u201d
tn Heb \u201chis\u201d (so KJV, NASB, NIV, NRSV); this is singular agreeing with \u201cEsau\u201d in the previous line.
tn Heb \u201cHow Esau will be searched!\u201d; NAB \u201cHow they search Esau.\u201d The Hebrew verb \u05d7\u05b8\u05e4\u05b7\u05e9\u05c2 (khafas, \u201cto search out\u201d) is used metonymically here for plundering the hidden valuables of a conquered people (e.g., 1 Kgs 20:6).
tn Heb \u201csearched out\u201d (so NASB, NRSV); NIV \u201cpillaged\u201d; TEV \u201clooted\u201d; NLT \u201cfound and taken.\u201d This pictures the violent action of conquering warriors ransacking the city in order to loot and plunder its valuables."}, {"pk": 2847241, "translation": "NET", "book": 31, "chapter": 1, "verse": 7, "text": "All your allies will force you from your homeland! Your treaty partners will deceive you and overpower you. Your trusted friends will set an ambush for you that will take you by surprise!", "comment": "tn Heb \u201cAll the men of your covenant\u201d; KJV, ASV \u201cthe men of thy confederacy.\u201d In Hebrew \u201cthey will send you unto the border\u201d and \u201call the men of your covenant\u201d appear in two separate poetic lines (cf. NAB \u201cTo the border they drive you \u2013 all your allies\u201d). Since the second is a noun clause functioning as the subject of the first clause, the two are rendered as a single sentence in the translation.
tn Heb \u201cto the border\u201d (so NASB, NIV, NRSV).
tn Heb \u201cthe men of your peace.\u201d This expression refers to a political/military alliance or covenant of friendship.
tn Heb \u201cyour bread,\u201d which makes little sense in the context. The Hebrew word can be revocalized to read \u201cthose who eat bread with you,\u201d i.e., \u201cyour friends.\u201d Cf. KJV \u201cthey that eat thy bread\u201d; NIV \u201cthose who eat your bread\u201d; TEV \u201cThose friends who ate with you.\u201d
tn Heb \u201cset a trap\u201d (so NIV, NRSV). The meaning of the Hebrew word \u05de\u05b8\u05d6\u05d5\u05b9\u05e8 (mazor; here translated \u201cambush\u201d) is uncertain; it occurs nowhere else in the Hebrew Bible. The word probably refers to something \u201cspread out\u201d for purposes of entrapment, such as a net. Other possibilities include \u201ctrap,\u201d \u201cfetter,\u201d or \u201cstumbling block.\u201d
tn Heb \u201cbeneath\u201d (so NAB).
tn Heb \u201cthere is no understanding in him.\u201d
tn Heb \u201csend\u201d; NASB \u201csend you forth\u201d; NAB \u201cdrive\u201d; NIV \u201cforce.\u201d"}, {"pk": 2847242, "translation": "NET", "book": 31, "chapter": 1, "verse": 8, "text": "At that time,\u201d the LORD says, \u201cI will destroy the wise sages of Edom! the advisers from Esau\u2019s mountain!", "comment": "tn Heb \u201cWill I not destroy those who are wise from Edom?\u201d The rhetorical question functions as an emphatic affirmation. For the sake of clarity this has been represented by the emphatic indicative in the translation.
tn Heb \u201cin that day\u201d (so KJV, NIV); NAB, NASB, NRSV \u201con that day.\u201d
tn Heb \u201cand understanding from the mountain of Esau.\u201d The phrase \u201cI will remove the men of\u2026\u201d does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness. Here \u201cunderstanding\u201d is a synecdoche of part for whole; the faculty of understanding is put for the wise men who possess it.
tn Heb \u201cunderstanding\u201d; NIV \u201cmen of understanding.\u201d This undoubtedly refers to members of the royal court who offered political and military advice to the Edomite kings. In the ancient Near East, such men of wisdom were often associated with divination and occultic practices (cf. Isa 3:3, 47:10, 13). The Edomites were also renown in the ancient Near East as a center of traditional sagacity and wisdom; perhaps that is referred to here (cf. Jer 49:7)."}, {"pk": 2847243, "translation": "NET", "book": 31, "chapter": 1, "verse": 9, "text": "Your warriors will be shattered, O Teman, so that everyone will be destroyed from Esau\u2019s mountain!", "comment": "tn The Hebrew word used here (\u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df, l\u00ffma\u2019an) usually expresses purpose. The sense in this context, however, is more likely that of result.
sn Teman, like Sela, was a prominent city of Edom. The name Teman is derived from the name of a grandson of Esau (cf. Gen 36:11). Here it is a synecdoche of part for whole, standing for all of Edom.
tn Heb \u201ca man,\u201d meaning \u201cevery single person\u201d here; cf. KJV \u201cevery one.\u201d
tn Heb \u201ccut off\u201d (so KJV, NASB, NRSV); NIV, NLT \u201ccut down\u201d; CEV \u201cwiped out.\u201d"}, {"pk": 2847244, "translation": "NET", "book": 31, "chapter": 1, "verse": 10, "text": "\u201cBecause you violently slaughtered your relatives, the people of Jacob, shame will cover you, and you will be destroyed forever.", "comment": "tn Heb \u201cthe violence of your brother.\u201d The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).
tn Heb \u201cbecause of the slaughter and because of the violence.\u201d These two expressions form a hendiadys meaning \u201cbecause of the violent slaughter.\u201d Traditional understanding connects the first phrase \u201cbecause of the slaughter\u201d with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).
tn Heb \u201cyour brother Jacob\u201d (so NAB, NASB, NIV, NRSV); NCV \u201cyour relatives, the Israelites.\u201d
tn Heb \u201cfrom.\u201d The preposition is used here with a causal sense.
tn Heb \u201cbe cut off\u201d (so KJV, NASB, NRSV)."}, {"pk": 2847245, "translation": "NET", "book": 31, "chapter": 1, "verse": 11, "text": "You stood aloof while strangers took his army captive, and foreigners advanced to his gates. When they cast lots over Jerusalem, you behaved as though you were in league with them.", "comment": "tn Heb \u201cin the day of your standing\u201d; NAB \u201cOn the day when you stood by.\u201d
sn Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.
tc The present translation follows the Qere which reads the plural (\u201cgates\u201d) rather than the singular.
tn Or perhaps, \u201cwealth\u201d (so NASB, NIV, NRSV, NLT). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201clike one from them\u201d; NASB \u201cYou too were as one of them.\u201d"}, {"pk": 2847246, "translation": "NET", "book": 31, "chapter": 1, "verse": 12, "text": "You should not have gloated when your relatives suffered calamity. You should not have rejoiced over the people of Judah when they were destroyed. You should not have boasted when they suffered adversity.", "comment": "tn Heb \u201cyour brother\u201d (so NAB, NIV, NRSV); NCV \u201cyour brother Israel.\u201d
tn In vv. 12\u201314 there are eight prohibitions which summarize the nature of the Lord\u2019s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one \u201cbrother\u201d to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by \u05d0\u05b7\u05dc (\u2019al, \u201cnot\u201d) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., \u201cdo not start to \u2026\u201d) or something already in process at the time of speaking (i.e., \u201cstop\u2026\u201d). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., \u201cyou should not have \u2026\u201d). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.
tn The Hebrew expression \u201cto look upon\u201d often has the sense of \u201cto feast the eyes upon\u201d or \u201cto gloat over\u201d (cf. v. 13).
tn Heb \u201cin the day of your brother, in the day of his calamity.\u201d This expression is probably a hendiadys meaning, \u201cin the day of your brother\u2019s calamity.\u201d The Hebrew word \u05e0\u05b8\u05db\u05b0\u05e8\u05d5\u05b9 (nokhro, \u201chis calamity\u201d)_is probably a word-play on \u05e0\u05b8\u05db\u05b0\u05e8\u05b4\u05d9\u05dd (nokherim, \u201cforeigners\u201d) in v. 11.
tn Heb \u201cin the day of their destruction\u201d (so KJV, NASB, NIV); NAB, NRSV \u201con the day of their ruin.\u201d
tn Or \u201cboasted with your mouth.\u201d The Hebrew text includes the phrase \u201cwith your mouth,\u201d which is redundant in English and has been left untranslated.
tn Heb \u201cin the day of adversity\u201d; NASB \u201cin the day of their distress.\u201d"}, {"pk": 2847247, "translation": "NET", "book": 31, "chapter": 1, "verse": 13, "text": "You should not have entered the city of my people when they experienced distress. You should not have joined in gloating over their misfortune when they suffered distress. You should not have looted their wealth when they endured distress.", "comment": "tn Heb \u201cthe gate.\u201d The term \u201cgate\u201d here functions as a synecdoche for the city as a whole, which the Edomites plundered.
tn See the note on the phrase \u201csuffered distress\u201d in the previous line.
tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05dc\u05b7\u05d7\u05b0\u05e0\u05b8\u05d4 (tishlakhnah) here should probably be emended to read \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05dc\u05b7\u05d7 \u05d9\u05b8\u05d3 (tishlakh yad), although yad (\u201chand\u201d) is not absolutely essential to this idiom.
tn Heb \u201cin the day of his distress.\u201d In this and the following phrase at the end of v. 13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (\u201cthey suffered distress\u2026endured distress\u201d rather than \u201che suffered distress\u2026endured distress\u201d).
tn Heb \u201cyou, also you.\u201d
tn Heb \u201cin the day of their distress.\u201d The phrase is used three times in this verse; the Hebrew word translated \u201cdistress\u201d (\u05d0\u05b5\u05d9\u05d3\u05b8\u05dd, \u2019edam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered: \u201cwhen they experienced distress,\u201d \u201cwhen they suffered distress,\u201d and \u201cwhen they endured distress.\u201d"}, {"pk": 2847248, "translation": "NET", "book": 31, "chapter": 1, "verse": 14, "text": "You should not have stood at the fork in the road to slaughter those trying to escape. You should not have captured their refugees when they suffered adversity.", "comment": "tn Heb \u201chis fugitives\u201d; NAB, CEV \u201crefugees.\u201d
tn Heb \u201cin the day of distress\u201d (so KJV, ASV).
tn The meaning of the Hebrew word \u05e4\u05bc\u05b6\u05e8\u05b6\u05e7 (pereq; here translated \u201cfork in the road\u201d) is uncertain. The word is found in the Hebrew Bible only here and in Nah 3:1, where it means \u201cplunder.\u201d In the present context it seems to refer to a strategic intersection or fork in a road where bands of Edomites apprehended Israelites who were fleeing from the attack on Jerusalem. Cf. NAB, NIV, NLT \u201ccrossroads\u201d; NRSV \u201ccrossings.\u201d
tn Heb \u201cto cut off\u201d (so KJV, NRSV); NASB, NIV \u201cto cut down.\u201d"}, {"pk": 2847249, "translation": "NET", "book": 31, "chapter": 1, "verse": 15, "text": "\u201cFor the day of the LORD is approaching for all the nations! Just as you have done, so it will be done to you. You will get exactly what your deeds deserve.", "comment": "sn God\u2019s judgment would not be confined to Edom. Edom would certainly be punished in just measure for its wrongdoing, but \u201cthe day of the Lord\u201d would also encompass judgment of the nations (v. 15).
tn Heb \u201cnear\u201d (so KJV, NAB, NIV, NRSV, NLT); NCV \u201cis coming soon.\u201d
sn The term \u05d9\u05d5\u05b9\u05dd (yom, \u201cday\u201d) is repeated ten times in vv. 11\u201314 referring to the time period when Judah/Jerusalem suffered calamity which Edom exploited for its own sinful gain. In each of those cases \u05d9\u05d5\u05b9\u05dd was qualified by a following genitive to describe Judah\u2019s plight, e.g., \u201cin the day of your brother\u2019s calamity\u201d (v. 12). Here it appears again but now followed by the divine name to describe the time of God\u2019s judgment against Edom for its crimes against humanity: \u201cthe day of the Lord.\u201d In the present translation, the expression \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd (b\u00ffyom; literally, \u201cIn the day of\u201d) was rendered \u201cWhen\u2026\u201d in vv. 11\u201314. However, here it is translated more literally because the expression \u201cthe day of the Lord\u201d is a well-known technical expression for a time of divine intervention in judgment. While this expression sometimes refers to the final eschatological day of God\u2019s judgment, it may also refer occasionally to historical acts of judgment.
tn Heb \u201cyour deed will return on your own head.\u201d Verses 15 and 16 provide an example of ironic reversal, whereby the tables are turned and poetic justice is served. This is a motif that is common in prophetic oracles against foreign nations."}, {"pk": 2847250, "translation": "NET", "book": 31, "chapter": 1, "verse": 16, "text": "For just as you have drunk on my holy mountain, so all the nations will drink continually. They will drink, and they will gulp down; they will be as though they had never been.", "comment": "sn The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. 16). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God\u2019s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12 which describes God\u2019s imminent judgment on Edom, \u201cIf even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.\u201d There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1\u201322, so perhaps the latter should be used to help understand the enigmatic metaphor here in v. 16.
sn This reference to drinking portrays the profane activities of those who had violated Jerusalem\u2019s sanctity. The following reference to drinking on the part of the nations portrays God\u2019s judgment upon them. They will drink, as it were, from the cup of divine retribution.
tn The identification of the referent of \u201cyou\u201d in v. 16a is uncertain. There are three major options: (1) On the surface, it would appear to be Edom, which is addressed in v. 15b and throughout the prophecy. However, when Edom is addressed, second person singular forms are normally used in the Hebrew. In v. 16a the Hebrew verb \u201cyou drank\u201d is a plural form \u05e9\u05c1\u05b0\u05ea\u05b4\u05d9\u05ea\u05b6\u05dd (sh\u00fftitem), perhaps suggesting that Edom is no longer addressed, at least solely. Perhaps Edom and the nations, mentioned in v. 15a, are both addressed in v. 16a. However, since the nations are referred to in the third person in v. 16b, it seems unlikely that they are addressed here. (2) Another option is to take the final mem (\u05dd) on the Hebrew verb form (\u05e9\u05c1\u05b0\u05ea\u05b4\u05d9\u05ea\u05b6\u05dd) as an enclitic particle and revocalize the form as a singular verb (\u05e9\u05c1\u05b8\u05ea\u05b4\u05d9\u05ea\u05b8, shatita) addressed to Edom. In this case v. 16a would allude to the time when Edom celebrated Jerusalem\u2019s defeat on Mount Zion, God\u2019s \u201choly hill.\u201d Verse 16b would then make the ironic point that just as Edom once drank in victory, so the nations (Edom included) would someday drink the cup of judgment. However, this interpretation is problematic for it necessitates taking the drinking metaphor in different ways (as signifying celebration and then judgment) within the same verse. (3) Another option is that the exiled people of Judah are addressed. Just as God\u2019s people were forced to drink the intoxicating wine of divine judgment, so the nations, including those who humiliated Judah, would be forced to drink this same wine. However, the problem here is that God\u2019s people are never addressed elsewhere in the prophecy, making this approach problematic as well."}, {"pk": 2847251, "translation": "NET", "book": 31, "chapter": 1, "verse": 17, "text": "But on Mount Zion there will be a remnant of those who escape, and it will be a holy place once again. The descendants of Jacob will conquer those who had conquered them.", "comment": "tc The present translation follows the reading \u05de\u05d5\u05b9\u05e8\u05b4\u05e9\u05c1\u05b5\u05d9\u05d4\u05b6\u05dd (morishehem; literally, \u201cthose dispossessing them\u201d; cf. NAB, NRSV, CEV) rather than \u05de\u05d5\u05b9\u05e8\u05b8\u05e9\u05c1\u05b5\u05d9\u05d4\u05b6\u05dd (morashehem, \u201ctheir possessions\u201d) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).
tn Heb \u201chouse\u201d (so most English versions); NCV, TEV \u201cthe people of Jacob.\u201d The word \u201chouse\u201d also occurs four times in v. 18.
tn Heb \u201cwill be a fugitive.\u201d This is a collective singular. Cf. NCV \u201csome will escape the judgment.\u201d
tn Heb \u201cdispossess.\u201d This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime."}, {"pk": 2847252, "translation": "NET", "book": 31, "chapter": 1, "verse": 18, "text": "The descendants of Jacob will be a fire, and the descendants of Joseph a flame. The descendants of Esau will be like stubble. They will burn them up and devour them. There will not be a single survivor of the descendants of Esau!\u201d Indeed, the LORD has spoken it.", "comment": "tn Heb \u201cwill be no survivor\u201d; NAB \u201cnone shall survive.\u201d"}, {"pk": 2847253, "translation": "NET", "book": 31, "chapter": 1, "verse": 19, "text": "The people of the Negev will take possession of Esau\u2019s mountain, and the people of the Shephelah will take possession of the land of the Philistines. They will also take possession of the territory of Ephraim and the territory of Samaria, and the people of Benjamin will take possession of Gilead.", "comment": "tn The Hebrew text does not have the words \u201cthe people of,\u201d but they are supplied in the translation since \u201cthe Shephelah\u201d functions as a synecdoche referring to residents of this region.sn The Shephelah as a region refers to the Palestinian foothills that rise from the coastal plain. In much of Old Testament times they served as a divide between the people of Judah and the Philistines.
tn Heb \u201cthe Negev\u201d; ASV \u201cthe South\u201d; NCV, TEV \u201csouthern Judah.\u201d The Hebrew text does not have the words \u201cthe people of,\u201d but these words have been supplied in the translation for clarity. The place name \u201cthe Negev\u201d functions as a synecdoche (container for contents) for the people living in the Negev. sn The Negev is a dry, hot, arid region in the southern portion of Judah.
tn The phrase \u201cwill take possession\u201d does not appear in this clause, but is implied from its previous use in this verse. It is supplied in the translation for stylistic reasons.
sn Gilead is a mountainous region on the eastern side of the Jordan River in what is today the country of Jordan.
tn The words \u201cthe land of\u201d are not present in the Hebrew text. They are supplied in the translation for clarity.
tn The phrase \u201cwill take possession\u201d does not appear in this clause, but is implied from its previous use in this verse. It is supplied in the translation for the sake of smoothness.
sn The verb \u05d9\u05b8\u05e8\u05b7\u05e9\u05c1 (yarash, \u201cto take possession of [something]\u201d) which is repeated three times in vv. 19\u201320 for emphasis, often implies a violent means of acquisition, such as through military conquest. Obadiah here pictures a dramatic reversal: Judah\u2019s enemies, who conquered them then looted all her valuable possessions, will soon be conquered by the Judeans who will in turn take possession of their valuables. The punishment will fit the crime."}, {"pk": 2847254, "translation": "NET", "book": 31, "chapter": 1, "verse": 20, "text": "The exiles of this fortress of the people of Israel will take possession of what belongs to the people of Canaan, as far as Zarephath, and the exiles of Jerusalem who are in Sepharad will take possession of the towns of the Negev.", "comment": "sn The exact location of Sepharad is uncertain. Suggestions include a location in Spain, or perhaps Sparta in Greece, or perhaps Sardis in Asia Minor. For inscriptional evidence that bears on this question see E. Lipinski, \u201cObadiah 20,\u201d VT 23 (1973): 368-70. The reason for mentioning this location in v. 20 seems to be that even though it was far removed from Jerusalem, the Lord will nonetheless enable the Jewish exiles there to return and participate in the restoration of Israel that Obadiah describes.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The Hebrew text has no verb here. The words \u201cwill possess\u201d have been supplied from the context.
sn Zarephath was a Phoenician coastal city located some ten miles south of Sidon.
tn Or \u201carmy\u201d (TEV); KJV, NAB, NASB \u201chost\u201d; NIV \u201ccompany.\u201d Some text critics suggest revocalizing MT \u05d4\u05b7\u05d7\u05b5\u05dc (hakhel, \u201cthe fortress\u201d) to the place- name \u05d4\u05b8\u05dc\u05b8\u05d4 (halah, \u201cHalah\u201d; so NRSV), the location to which many of the Israelite exiles were sent in the 8th century (2 Kgs 7:6; 18:11; 1 Chr 5:26). The MT form is from \u05d4\u05b7\u05d9\u05b4\u05dc (hayil, \u201cstrength\u201d), which is used elsewhere to refer to an army (Exod 14:17; 1 Sam 17:20; 2 Sam 8:9), military fortress (2 Sam 20:15; 22:33), leaders (Exod 18:21) and even wealth or possessions (Obad 1:11, 13)."}, {"pk": 2847255, "translation": "NET", "book": 31, "chapter": 1, "verse": 21, "text": "Those who have been delivered will go up on Mount Zion in order to rule over Esau\u2019s mountain. Then the LORD will reign as King!", "comment": "tc The present translation follows the reading \u05de\u05d5\u05bc\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd (musha\u2019im, \u201cthose who have been delivered\u201d; cf. NRSV, CEV) rather than \u05de\u05d5\u05b9\u05e9\u05c1\u05b4\u05e2\u05b4\u05d9\u05dd (moshi\u2019im,\u201cdeliverers\u201d; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac).
tn Heb \u201cto judge.\u201d In this context the term does not mean \u201cto render judgment on,\u201d but \u201cto rule over\u201d (cf. NAB \u201cto rule\u201d; NIV \u201cto govern\u201d).
tn Heb \u201cthen the kingdom will belong to the Lord.\u201d"}, {"pk": 2847256, "translation": "NET", "book": 32, "chapter": 1, "verse": 1, "text": "The LORD said to Jonah son of Amittai,", "comment": "tn Heb \u201cThe word of the Lord was to Jonah\u2026saying\u2026.\u201d The infinitive \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 (le\u2019mor, \u201csaying\u201d) introduces direct discourse and is untranslated in English.
tn Heb \u201cThe word of the Lord.\u201d The genitive noun in the construction \u05d3\u05bc\u05b0\u05d1\u05b7\u05e8\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (d\u00ffvar-y\u00ffhvah, \u201cword of the Lord\u201d) could function as a possessive genitive (\u201cthe Lord\u2019s word\u201d; see IBHS 145 \u00a79.5.1g), but more likely it functions as a subjective genitive (\u201cthe Lord said\u201d; see IBHS 143 \u00a79.5.1a). The Aramaic translation of Jonah 1:1 (Aramaic translations of the Hebrew Bible are known as Targums) interprets the Hebrew as \u201cThere was a word of prophecy from the Lord\u201d (cf. Tg. Hos 1:1)."}, {"pk": 2847257, "translation": "NET", "book": 32, "chapter": 1, "verse": 2, "text": "\u201cGo immediately to Nineveh, that large capital city, and announce judgment against its people because their wickedness has come to my attention.\u201d", "comment": "sn The term wickedness is personified here; it is pictured as ascending heavenward into the very presence of God. This figuratively depicts how God became aware of their evil \u2013 it had ascended into heaven right into his presence.
tn Heb \u201ccry out against it.\u201d The basic meaning of \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019) is \u201cto call out; to cry out; to shout out,\u201d but here it is a technical term referring to what a prophet has to say: \u201cto announce\u201d (e.g., 1 Kgs 13:32; Isa 40:2, 6; Jer 3:12; see HALOT 1129 s.v. \u05e7\u05e8\u05d0 8). When used with the preposition \u05e2\u05b7\u05dc (\u2019al, \u201cagainst\u201d [in a hostile sense]; 826 s.v. \u05e2\u05b7\u05dc 5.a), it refers to an oracle announcing or threatening judgment (e.g., 1 Kgs 13:2, 4, 32; BDB 895 s.v. \u05e2\u05b7\u05dc 3.a). This nuance is reflected in several English versions: \u201cAnnounce my judgment against it\u201d (NLT) and \u201cproclaim judgment upon it\u201d (JPS, NJPS). Other translations are less precise: \u201ccry out against it\u201d (KJV, NKJV, ASV, NASB, RSV, NRSV), \u201cdenounce it\u201d (NEB, REB). Some are even misleading: \u201cpreach against it\u201d (NAB, NIV) and \u201cpreach in it\u201d (Douay). Tg. Jonah 1:2 nuances this interpretively as \u201cprophesy against.\u201d
tn Heb \u201cit.\u201d The pronoun functions as a synecdoche of container for contents, referring to the people of Nineveh.
sn Nineveh was the last capital city of ancient Assyria. Occupying about 1800 acres, it was located on the east bank of the Tigris River across from the modern city of Mosul, Iraq. The site includes two tels, Nebi Yunus and Kouyunjik, which have been excavated on several occasions. See A. H. Layard, Nineveh and Its Remains; R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh; G. Waterfield, Layard of Nineveh. Preliminary reports of limited excavations in 1987 and 1989 appear in Mar S\u00f3ipri 1:2 (1988): 1-2; 2:2 (1989): 1-2; 4:1 (1991): 1-3. Also see D. J. Wiseman, \u201cJonah\u2019s Nineveh,\u201d TynBul 30 (1979): 29-51.
tn Heb \u201cthe.\u201d The article draws attention to a well-known fact and may function as a demonstrative pronoun: \u201cthat great city\u201d (see IBHS 242 \u00a713.5.1e).
tn Heb \u201chas come up before me.\u201d The term \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9 (l\u00fffanay, \u201cbefore me\u201d) often connotes \u201cin the full cognitive knowledge of\u201d or \u201cin the full mental view\u201d of someone (BDB 817 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 II.4.a.(c); e.g., Gen 6:13; Isa 65:6; Jer 2:22; Lam 1:22). The use of the verb \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201cto ascend\u201d) complements this idea; it is sometimes used to describe actions or situations on earth that have \u201ccome up\u201d into heaven to God\u2019s attention, so to speak (e.g., Exod 2:23; 1 Sam 5:12; 2 Kgs 19:28; Ps 74:23; Isa 37:29; Jer 14:2; see BDB 749 s.v. \u05e2\u05b8\u05dc\u05b8\u05d4 8). The point is that God was fully aware of the evil of the Ninevites.
tn Heb \u201cArise, go.\u201d The two imperatives without an intervening vav (\u05e7\u05d5\u05bc\u05dd \u05dc\u05b5\u05da\u05b0, qum lekh; \u201cArise, go!\u201d), form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal force: \u201cGo immediately.\u201d This construction emphasizes the urgency of the command. The translations \u201cGo at once\u201d (NRSV, NJPS) or simply \u201cGo!\u201d (NIV) are better than the traditional \u201cArise, go\u201d (KJV, NKJV, ASV, RSV, NASB) or \u201cGet up and go\u201d (NLT). For similar constructions with \u05e7\u05d5\u05bc\u05dd, see Gen 19:14\u201315; Judg 4:14; 8:20\u201321; 1 Sam 9:3.
tn Heb \u201cgreat city.\u201d The adjective \u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc (gadol, \u201cgreat\u201d) can refer to a wide variety of qualities: (1) size: \u201clarge,\u201d (2) height: \u201ctall,\u201d (3) magnitude: \u201cgreat,\u201d (4) number: \u201cpopulous,\u201d (5) power: \u201cmighty,\u201d (6) influence: \u201cpowerful,\u201d (8) significance: \u201cimportant,\u201d (7) finance: \u201cwealthy,\u201d (8) intensity: \u201cfierce,\u201d (9) sound: \u201cloud,\u201d (10) age: \u201coldest,\u201d (11) importance: \u201cdistinguished,\u201d (12) position: \u201cchief, leading, head\u201d (HALOT 177-78 s.v. \u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc; BDB 152-53 s.v. \u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc). The phrase \u05e2\u05b4\u05d9\u05e8\u05be\u05d2\u05bc\u05b0\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 (\u2019ir-g\u00ffdolah, \u201ccity\u201d) may designate a city that is (1) large in size (Josh 10:2; Neh 4:7) or (2) great in power: (a) important city-state (Gen 10:12) or (b) prominent capital city (Jer 22:8). The phrase \u05e2\u05b4\u05d9\u05e8\u05be\u05d2\u05bc\u05b0\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 (both with and without the article) is used four times in Jonah (1:2; 3:2, 3; 4:11). This phrase is twice qualified by a statement about its immense dimensions (3:3) or large population (4:11), so \u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc might denote size. However, size is not the issue in 1:2. At this time in history, Nineveh was the most powerful city in the ancient Near East as the capital of the mighty Neo-Assyrian Empire. It is likely that \u05e2\u05b4\u05d9\u05e8\u05be\u05d2\u05bc\u05b0\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 here is the Hebrew equivalent of the Assyrian a\u201elu rabu (\u201cthe important city\u201d = capital city of the empire), just as \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b4\u05d9 \u05e8\u05b7\u05d1 (malki rav, \u201cgreat king\u201d; Hos 5:13; 10:6) is the equivalent of the Assyrian malku rabu (\u201cgreat king\u201d = ruler of the empire; D. Stuart, Hosea-Jonah [WBC], 448). Perhaps the closest West Semitic parallel to \u05d4\u05b8\u05e2\u05b4\u05d9\u05e8 \u05d4\u05b8\u05d2\u05bc\u05b0\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 (ha\u2019ir hagg\u00ffdolah) is in an Amarna letter from King Abimilki of Tyre to Amenhotep IV: \u201cBehold, I protect Tyre, the capital city (uruSurri uru rabitu) for the king my lord\u201d (EA 147:61-63). Hebrew constructions in which a determined noun is modified by the determined adjective \u05d4\u05b8\u05d2\u05bc\u05b0\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 (\u201cthe great\u2026\u201d) often denote singular, unique greatness, e.g., \u05d4\u05b7\u05e0\u05bc\u05b8\u05d4\u05b8\u05e8 \u05d4\u05b8\u05d2\u05bc\u05b8\u05d3\u05b9\u05dc (hannahar haggadol, \u201cthe great river\u201d) = the Euphrates (Deut 1:7); \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd \u05d4\u05b7\u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc (hayyam haggadol, \u201cthe great sea\u201d) = the Mediterranean (Josh 1:4); \u05d4\u05b7\u05db\u05bc\u05b9\u05d4\u05b5\u05df \u05d4\u05b7\u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc (hakkohen haggadol, \u201cthe great priest\u201d) = the chief priest (Lev 21:10); and \u05dc\u05b8\u05e2\u05b4\u05d9\u05e8 \u05d4\u05b7\u05d2\u05bc\u05b0\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 \u05d4\u05b7\u05d6\u05bc\u05b9\u05d0\u05ea (la\u2019ir hagg\u00ffdolah hazzo\u2019t, \u201c[to] this great city\u201d) = this capital city (Jer 22:8). So \u05d4\u05b8\u05e2\u05b4\u05d9\u05e8 \u05d4\u05b8\u05d2\u05bc\u05b0\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 may well connote \u201cthe capital city\u201d here.
tn Heb \u201cNineveh, the great city.\u201d The description \u201cthe great city\u201d stands in apposition to \u201cNineveh.\u201d"}, {"pk": 2847258, "translation": "NET", "book": 32, "chapter": 1, "verse": 3, "text": "Instead, Jonah immediately headed off to Tarshish to escape from the commission of the LORD. He traveled to Joppa and found a merchant ship heading to Tarshish. So he paid the fare and went aboard it to go with them to Tarshish far away from the LORD.", "comment": "tn Heb \u201che arose to flee.\u201d The phrase \u05d5\u05b7\u05d9\u05bc\u05b8\u05e7\u05b8\u05dd \u05dc\u05b4\u05d1\u05b0\u05e8\u05b9\u05d7\u05b7 (vayyaqam livroakh, \u201che arose to flee\u201d) is a wordplay on the Lord\u2019s command (\u05e7\u05d5\u05bc\u05dd \u05dc\u05b5\u05da\u05b0, qum lekh; \u201cArise! Go!\u201d) in v. 2. By repeating the first verb \u05e7\u05d5\u05bc\u05dd the narrator sets up the reader to expect that Jonah was intending to obey God. But Jonah did not \u201carise to go\u201d to Nineveh; he \u201carose to flee\u201d to Tarshish. Jonah looks as though he was about to obey, but he does not. This unexpected turn of events creates strong irony. The narrator does not reveal Jonah\u2019s motivation to the reader at this point. He delays this revelation for rhetorical effect until 4:2\u20133.
tn Heb \u201che went down.\u201d The verb \u05d9\u05b8\u05e8\u05b7\u05d3 (yarad, \u201cto go down\u201d) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple). sn The verb \u05d9\u05b8\u05e8\u05b7\u05d3 (yarad, \u201cto go down\u201d) is repeated four times in chs. 1-2 for rhetorical effect (1:3a, 3b, 5; 2:7). Jonah\u2019s \u201cdownward\u201d journey from Jerusalem down to Joppa (1:3a) down into the ship (1:3b) down into the cargo hold (1:5) and ultimately down into the bottom of the sea, pictured as down to the very gates of the netherworld (2:7), does not end until he turns back to God who brings him \u201cup\u201d from the brink of death (2:6\u20137).
sn Joppa was a small harbor town on the Palestinian coast known as Yepu in the Amarna Letters (14th century b.c.) and Yapu in Neo-Assyrian inscriptions (9th-8th centuries b.c.). It was a port through which imported goods could flow into the Levant (Josh 19:46; 2 Chr 2:15 [16]; Ezra 3:7). It was never annexed by Israel until the Maccabean period (ca. 148 b.c.; 1 Macc 10:76). Jonah chose a port where the people he would meet and the ships he could take were not likely to be Israelite. Once in Joppa he was already partly \u201caway from the Lord\u201d as he conceived it.
tn Heb \u201cgoing to\u201d (so KJV, NAB, NASB, NRSV); NIV \u201cbound for\u201d; NLT \u201cleaving for.\u201d
tn See note on the phrase \u201cto Tarshish\u201d at the beginning of the verse.
tn Heb \u201cits fare.\u201d The 3rd person feminine singular suffix on the noun probably functions as a genitive of worth or value: \u201cthe fare due it.\u201d However, it is translated here simply as \u201cthe fare\u201d for the sake of readability. On the other hand \u201cbought a ticket\u201d (CEV, NLT) is somewhat overtranslated, since the expression \u201cpaid the fare\u201d is still understandable to most English readers.
tn Heb \u201che went down into it.\u201d The verb \u05d9\u05b8\u05e8\u05b7\u05d3 (yarad, \u201cto go down\u201d) is repeated for rhetorical effect in v. 3a, 3b, 5. See note on the word \u201ctraveled\u201d in v. 3a.
tn \u201cThem\u201d refers to the other passengers and sailors in the ship.
tn See note on the phrase \u201cto Tarshish\u201d at the beginning of the verse.
tn Heb \u201caway from the presence of the Lord.\u201d See note on the phrase \u201cfrom the commission of the Lord\u201d in v. 3a.
tn Heb \u201caway from the presence of the Lord.\u201d The term \u05de\u05b4\u05dc\u05bc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (millifne, \u201caway from the presence of\u201d) is composed of the preposition \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9 (l\u00fffanay, \u201cin front of, before the presence of\u201d) and \u05de\u05b4\u05df (min, \u201caway from\u201d). The term \u05de\u05b4\u05dc\u05bc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 is used with \u05d1\u05bc\u05b8\u05e8\u05b7\u05d7 (barakh, \u201cto flee\u201d) only here in biblical Hebrew so it is difficult to determine its exact meaning (HALOT 942 s.v. \u05e4\u05bc\u05b8\u05e0\u05b6\u05d4 4.h.ii; see E. Jenni, \u201c\u2018Fliehen\u2019 im akkadischen und im hebr\u00e4ischen Sprachgebrauch,\u201d Or 47 [1978]: 357). The most likely options are: (1) Jonah simply fled from the Lord\u2019s presence manifested in the temple (for mention of the temple elsewhere in Jonah, see 2:5,8). This is reflected in Jerome\u2019s rendering fugeret in Tharsis a facie Domini (\u201che fled to Tarshish away from the face/presence of the Lord\u201d). The term \u05de\u05b4\u05dc\u05bc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 is used in this sense with \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019, \u201cto go out\u201d) to depict someone or something physically leaving the manifested presence of the Lord (Lev 9:24; Num 17:11, 24; cf. Gen 4:16). This is reflected in several English versions: \u201cfrom the presence of the Lord\u201d (KJV, NKJV, RSV, NRSV, ASV, NASB) and \u201cout of the reach of the Lord\u201d (REB). (2) Jonah was fleeing to a distant place outside the land of Israel (D. Stuart, Hosea-Jonah [WBC], 450). The term \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9 is used in various constructions with \u05de\u05b4\u05df to describe locations outside the land of Israel where Yahweh was not worshiped (1 Sam 26:19\u201320; 2 Kgs 13:23; 17:20, 23; Jer 23:39). This would be the equivalent of a self-imposed exile. (3) The term \u05de\u05b4\u05dc\u05bc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 can mean \u201cout of sight\u201d (Gen 23:4,8), so perhaps Jonah was trying to escape from the Lord\u2019s active awareness \u2013 out of the Lord\u2019s sight. The idea would either be an anthropomorphism (standing for a distance out of the sight of God) or it would reflect an inadequate theology of the limited omniscience and presence of God. This is reflected in some English versions: \u201cran away from the Lord\u201d (NIV), \u201crunning away from Yahweh\u201d (NJB), \u201cto get away from the Lord\u201d (NLT), \u201cto escape from the Lord\u201d (NEB) and \u201cto escape\u201d (CEV). (4) The term \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9 can mean \u201cin front of someone in power\u201d (Gen 43:33; HALOT 942 s.v. c.i) and \u201cat the disposal of\u201d a king (Gen 13:9; 24:51; 34:10; 2 Chr 14:6; Jer 40:4; HALOT 942 s.v. 4.f). The expression would be a metonymy: Jonah was trying to escape from his commission (effect) ordered by God (cause). This is reflected in several English versions: \u201cto flee from the Lord\u2019s service\u201d (JPS, NJPS). Jonah confesses in 4:2\u20133 that he fled to avoid carrying out his commission \u2013 lest God relent from judging Nineveh if its populace might repent. But it is also clear in chs. 1-2 that Jonah could not escape from the Lord himself.sn Three times in chap. 1 (in vv. 3 and 10) Jonah\u2019s voyage is described as an attempt to escape away from the Lord \u2013 from the Lord\u2019s presence (and therefore his active awareness; compare v. 2). On one level, Jonah was attempting to avoid a disagreeable task, but the narrator\u2019s description personalizes Jonah\u2019s rejection of the task. Jonah\u2019s issue is with the Lord himself, not just his commission. The narrator\u2019s description is also highly ironic, as the rest of the book shows. Jonah tries to sail to Tarshish, in the opposite direction from Nineveh, as if by doing that he could escape from the Lord, when the Lord is the one who knows all about Nineveh\u2019s wickedness and is involved in all that happens to Jonah throughout the book. Compare Jonah\u2019s explanation when talking with the Lord (see 4:2).
tn Heb \u201cJonah arose to flee to Tarshish away from the Lord.\u201d
tn The place-name \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 (tarshish, \u201cTarshish\u201d) refers to a distant port city or region (Isa 23:6; Jer 10:9; Ezek 27:12; 38:13; 2 Chr 9:21; 20:36, 37) located on the coastlands in the Mediterranean west of Palestine (Ps 72:10; Isa 23:6, 10; 66:19; Jonah 1:3; see BDB 1076 s.v. \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1; HALOT 1798 s.v. \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 E.a). Scholars have not established its actual location (HALOT 1797 s.v. B). It has been variously identified with Tartessos in southwest Spain (Herodotus, Histories 1.163; 4.152; cf. Gen 10:4), Carthage (LXX of Isa 23:1, 14 and Ezek 27:25), and Sardinia (F. M. Cross, \u201cAn Interpretation of the Nora Stone,\u201d BASOR 208 [1972]: 13-19). The ancient versions handle it variously. The LXX identifies \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 with Carthage/\u039a\u03b1\u03c1\u03c7\u03b7\u03b4\u1f7d\u03bd (karchdwn; Isa 23:1, 6, 10, 14; Ezek 27:12; 38:13). The place name \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 is rendered \u201cAfrica\u201d in the Targums in some passages (Tg. 1 Kgs 10:22; 22:49; Tg. Jer 10:9) and elsewhere as \u201csea\u201d (Isa 2:16; 23:1, 14; 50:9; 66:19; Ezek 27:12, 25; 38:13; Jonah 4:2). The Jewish Midrash Canticles Rabbah 5:14.2 cites Jonah 1:3 as support for the view that Tarshish = \u201cthe Great Sea\u201d (the Mediterranean). It is possible that \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 does not refer to one specific port but is a general term for the distant Mediterranean coastlands (Ps 72:10; Isa 23:6, 10; 66:19). In some cases it seems to mean simply \u201cthe open sea\u201d: (1) the Tg. Jonah 1:3 translates \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 as \u201c[he arose to flee] to the sea\u201d; (2) Jerome\u2019s commentary on Isa 2:16 states that Hebrew scholars in his age defined \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 as \u201csea\u201d; and (3) the gem called II \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1, \u201ctopaz\u201d (BDB 1076 s.v.; HALOT 1798 s.v.) in Exod 28:20 and 39:13 is rendered \u201cthe color of the sea\u201d in Tg. Onq. (see D. Stuart, Hosea-Jonah [WBC], 451). The designation \u05d0\u05b3\u05e0\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 (\u2019oniyyot tarshish, \u201cTarshish-ships\u201d) referred to large oceangoing vessels equipped for the high seas (2 Chr 9:21; Ps 48:8; Isa 2:16; 23:1, 14; 60:9; Ezek 27:25) or large merchant ships designed for international trade (1 Kgs 10:22; 22:49; 2 Chr 9:21; 20:36; Isa 23:10; HALOT 1798 s.v. E.b). The term \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 is derived from the Iberian tart[uli] with the Anatolian suffix \u2013issos/essos, resulting in Tartessos (BRL2 332a); however, the etymological meaning of \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 is uncertain (see W. F. Albright, \u201cNew Light on the Early History of Phoenician Colonization,\u201d BASOR 83 [1941]: 21-22 and note 29; HALOT 1797 s.v. I \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 A). The name \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 appears in sources outside the Hebrew Bible in Neo-Assyrian KURTar-si-si (R. Borger, Die Inschriften Asarhaddons [AfO], 86, \u00a757 line 10) and Greek \u03a4\u03b1\u03c1\u03c4\u03b7\u03c3\u03c3\u03bf\u03c2 (tarthssos; HALOT 1797 s.v. C). Most English versions render \u05ea\u05bc\u05b7\u05e8\u05b0\u05e9\u05c1\u05b4\u05d9\u05e9\u05c1 as \u201cTarshish\u201d (KJV, NKJV, ASV, NASB, RSV, NRSV, NIV, NEB, NJB, JPS, NJPS), but TEV, CEV render it more generally as \u201cto Spain.\u201d NLT emphasizes the rhetorical point: \u201cin the opposite direction,\u201d though \u201cTarshish\u201d is mentioned later in the verse."}, {"pk": 2847259, "translation": "NET", "book": 32, "chapter": 1, "verse": 4, "text": "But the LORD hurled a powerful wind on the sea. Such a violent tempest arose on the sea that the ship threatened to break up!", "comment": "tn Heb \u201cthe ship seriously considered breaking apart.\u201d The use of \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1 (khashav, \u201cthink\u201d) in the Piel (\u201cto think about; to seriously consider\u201d) personifies the ship to emphasize the ferocity of the storm. The lexicons render the clause idiomatically: \u201cthe ship was about to be broken up\u201d (BDB 363 s.v. \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1 2; HALOT 360 s.v. \u05d7\u05e9\u05c1\u05d1).
tn Heb \u201cgreat.\u201d
tn The nonconsecutive construction of vav + nonverb followed by nonpreterite is used to emphasize this result clause (\u05d5\u05b0\u05d4\u05b8\u05d0\u05b3\u05e0\u05b4\u05d9\u05bc\u05b8\u05d4 \u05d7\u05b4\u05e9\u05c1\u05bc\u05b0\u05d1\u05b8\u05d4 \u05dc\u05b0\u05d4\u05b4\u05e9\u05c1\u05b8\u05d1\u05b5\u05e8, v\u00ffha\u2019oniyyah khishvah l\u00ffhishaver; \u201cthat the ship threatened to break up\u201d).
tn The disjunctive construction of vav + nonverb followed by a nonpreterite marks a strong contrast in the narrative action (\u05d5\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05d4\u05b5\u05d8\u05b4\u05d9\u05dc, vayhvah hetil; \u201cBut the Lord hurled\u2026\u201d).
tn The Hiphil of \u05d8\u05d5\u05bc\u05dc (tul, \u201cto hurl\u201d) is used here and several times in this episode for rhetorical emphasis (see vv. 5 and 15).
tn Heb \u201cgreat.\u201d Typically English versions vary the adjective here and before \u201ctempest\u201d to avoid redundancy: e.g., KJV, ASV, NRSV \u201cgreat...mighty\u201d; NAB \u201cviolent\u2026furious\u201d; NIV \u201cgreat\u2026violent\u201d; NLT \u201cpowerful\u2026violent.\u201d"}, {"pk": 2847260, "translation": "NET", "book": 32, "chapter": 1, "verse": 5, "text": "The sailors were so afraid that each cried out to his own god and they flung the ship\u2019s cargo overboard to make the ship lighter. Jonah, meanwhile, had gone down into the hold below deck, had lain down, and was sound asleep.", "comment": "tn Heb \u201churled.\u201d The Hiphil of \u05d8\u05d5\u05bc\u05dc (tul, \u201cto hurl\u201d) is again used, repeated from v. 4.
tn Or \u201cof the ship.\u201d The noun \u05e1\u05b0\u05e4\u05b4\u05d9\u05e0\u05b8\u05d4 (s\u00fffinah) refers to a \u201cship\u201d with a deck (HALOT 764 s.v. \u05e1\u05b0\u05e4\u05b4\u05d9\u05e0\u05b8\u05d4). The term is a hapax legomenon in Hebrew and is probably an Aramaic loanword. The term is used frequently in the related Semitic languages to refer to ships with multiple decks. Here the term probably functions as a synecdoche of whole for the part, referring to the \u201clower deck\u201d rather than to the ship as a whole (R. S. Hess, NIDOTTE 3:282). An outdated approach related the noun to the verb \u05e1\u05b8\u05e4\u05b7\u05df (safan, \u201cto cover\u201d) and suggested that \u05e1\u05b0\u05e4\u05b4\u05d9\u05e0\u05b8\u05d4 describes a ship covered with sheathing (BDB 706 s.v. \u05e1\u05b0\u05e4\u05b4\u05d9\u05e0\u05b8\u05d4).
tn The a-class theme vowel of \u05d5\u05b7\u05d9\u05bc\u05b5\u05e8\u05b8\u05d3\u05b7\u05dd (vayyeradam) indicates that this is a stative verb, describing the resultant condition of falling asleep: \u201cwas sound asleep.\u201d
tn Heb \u201cthey cried out, each one.\u201d The shift from the plural verb \u05d5\u05b7\u05d9\u05bc\u05b4\u05d6\u05b0\u05e2\u05b2\u05e7\u05d5\u05bc (vayyiz\u2019aqu, \u201cthey cried out to\u201d) to the singular subject \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201ceach one\u201d) is a rhetorical device used to emphasize that each one of the sailors individually cried out. In contrast, Jonah slept.
tn Or \u201cgods\u201d (CEV, NLT). The plural noun \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u2019elohim) might be functioning either as a plural of number (\u201cgods\u201d) or a plural of majesty (\u201cgod\u201d) \u2013 the form would allow for either. As members of a polytheistic culture, each sailor might appeal to several gods. However, individuals could also look to a particular god for help in trouble. Tg. Jonah 1:5 interpretively renders the line, \u201cEach man prayed to his idols, but they saw that they were useless.\u201d
tn The plural word rendered \u201ccargo\u201d (\u05db\u05bc\u05b5\u05dc\u05b4\u05d9\u05dd, kelim) is variously translated \u201carticles, vessels, objects, baggage, instruments\u201d (see 1 Sam 17:22; 1 Kgs 10:21; 1 Chr 15:16; Isa 18:2; Jer 22:7). As a general term, it fits here to describe the sailors throwing overboard whatever they could. The English word \u201ccargo\u201d should be taken generally to include the ship\u2019s payload and whatever else could be dispensed with.
tn Heb \u201cinto the sea.\u201d
tn Heb \u201cto lighten it from them.\u201d
tn Heb \u201cbut Jonah.\u201d The disjunctive construction of vav + nonverb followed by nonpreterite (\u05d5\u05b0\u05d9\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d9\u05b8\u05e8\u05b7\u05d3, v\u00ffyonah yarad; \u201cbut Jonah had gone down\u2026\u201d) introduces a parenthetical description of Jonah\u2019s earlier actions before the onset of the storm.
tn Following a vav-disjunctive introducing parenthetical material, the suffixed-conjugation verb \u05d9\u05b8\u05e8\u05b7\u05d3 (yarad) functions as a past perfect here: \u201che had gone down\u201d (see IBHS 490-91 \u00a730.5.2). This describes Jonah\u2019s previous actions before the onset of the storm.
tn Or \u201cstern.\u201d There is some question whether the term \u05d9\u05b7\u05e8\u05b0\u05db\u05b8\u05d4 (yarkhah) refers to the ship\u2019s hold below deck (R. S. Hess, NIDOTTE 3:282) or to the stern in the back of the ship (HALOT 439 s.v. *\u05d9\u05b0\u05e8\u05b5\u05db\u05b8\u05d4 2.b). This is the only use of this term in reference to a ship in biblical Hebrew. When used elsewhere, this term has a two-fold range of meanings: (1) \u201crear,\u201d such as rear of a building (Exod 26:22, 27; 36:27, 32; Ezek 46:19), back room of a house (1 Kgs 6:16; Ps 128:3; Amos 6:10), flank of a person\u2019s body (figurative for rear border; Gen 49:13); and (2) \u201cfar part\u201d that is remote, such as the back of a cave (1 Sam 24:4), the bottom of a cistern (Isa 14:15), the lower recesses of Sheol (Ezek 32:23), the remotest part of a mountain range (Judg 19:1, 18; 2 Kgs 19:23; Isa 37:24), the highest summit of a mountain (Ps 48:3), and the north \u2013 viewed as the remotest part of the earth (Isa 14:13; Ezek 38:6, 15; 39:2). So the term could refer to the \u201cback\u201d (stern) or \u201cremote part\u201d (lower cargo hold) of the ship. The related Akkadian expression arkat eleppi, \u201cstern of a ship\u201d (HALOT 439 s.v. 2.b) seems to suggest that \u05d9\u05b7\u05e8\u05b0\u05db\u05b8\u05d4 means \u201cstern\u201d (HALOT 439 s.v. 2.b). However, the preceding \u05d9\u05b8\u05e8\u05b7\u05d3 \u05d0\u05b6\u05dc (yarad \u2019el, \u201che went down into\u201d) suggests a location below deck. Also the genitive noun \u05e1\u05b0\u05e4\u05b4\u05d9\u05e0\u05b8\u05d4 (s\u00fffinah) refers to a \u201cship\u201d with a deck (BDB 706 s.v. \u05e1\u05b0\u05e4\u05b4\u05d9\u05e0\u05b8\u05d4; HALOT 764 s.v. \u05e1\u05b0\u05e4\u05b4\u05d9\u05e0\u05b8\u05d4; R. S. Hess, NIDOTTE 3:282)."}, {"pk": 2847261, "translation": "NET", "book": 32, "chapter": 1, "verse": 6, "text": "The ship\u2019s captain approached him and said, \u201cWhat are you doing asleep? Get up! Cry out to your god! Perhaps your god might take notice of us so that we might not die!\u201d", "comment": "tn Heb \u201cthe god.\u201d The article on \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (ha\u2019elohim) denotes previous reference to \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 (\u2019elohekha, \u201cyour god\u201d; see IBHS 242-43 \u00a713.5.1d). The captain refers here to the \u201cgod\u201d just mentioned, that is, whatever god Jonah might pray to (\u201cyour god\u201d).
tn Heb \u201ccry out\u201d or \u201ccall upon.\u201d The verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201cto call out, to cry out\u201d) + the preposition \u05d0\u05b6\u05dc (\u2019el, \u201cto\u201d) often depicts a loud, audible cry of prayer to God for help in the midst of trouble: \u201cto call on, to shout to\u201d (HALOT 1129 s.v. \u05e7\u05e8\u05d0 9.b; BDB 895 s.v. \u05e7\u05b8\u05e8\u05b8\u05d0 2.a; e.g., Judg 15:18; 1 Sam 12:17, 18; 2 Sam 22:7; Hos 7:7; Pss 3:4 [5 HT]; 4:3 [4 HT]). Jonker notes: \u201cThe basic meaning of qr\u2019 is to draw attention to oneself by the audible use of one\u2019s voice in order to establish contact with someone else. The reaction of the called person is normally expressed by the verbs\u2026\u2018answer\u2019 and\u2026\u2018hear\u2019\u201d (L. Jonker, NIDOTTE 3:971).sn The imperatives \u201carise!\u201d and \u201ccry out!\u201d are repeated from v. 2 for ironic effect. The captain\u2019s words would have rung in Jonah\u2019s ears as a stinging reminder that the Lord had uttered them once before. Jonah was hearing them again because he had disobeyed them before.
tn Heb \u201cWhat to you sleeping!\u201d The Niphal participle \u05e0\u05b4\u05e8\u05b0\u05d3\u05bc\u05b8\u05dd (nirdam) from \u05e8\u05b8\u05d3\u05b7\u05dd (radam, \u201cto sleep\u201d) functions here not as a vocative use of the noun (so KJV, NKJV, ASV: \u201cO sleeper,\u201d RSV: \u201cyou sleeper\u201d) but as a verbal use to depict uninterrupted sleep up to this point. The expression \u05de\u05b7\u05d4\u05be\u05dc\u05bc\u05b0\u05da\u05b8 (mah-l\u00ffkha, \u201cwhat to you?\u201d) can express surprise (BDB 552 s.v. \u05de\u05b8\u05d4 1.a; e.g., Job 9:12; 22:12; Eccl 8:4; Isa 45:9,10) or indignation and contempt (BDB 552 s.v. \u05de\u05b8\u05d4 1.c; e.g., 1 Kgs 19:9, 13). Accordingly, the captain is either surprised that Jonah is able to sleep so soundly through the storm (NIV \u201cHow can you sleep?\u201d; JPS, NJPS \u201cHow can you be sleeping so soundly?\u201d; NEB, REB \u201cWhat, sound asleep?\u201d) or indignant that Jonah would sleep in a life-threatening situation when he should be praying (CEV \u201cHow can you sleep at a time like this?\u201d; NAB \u201cWhat are you doing [+ sound NRSV] asleep?\u201d; NJB: \u201cWhat do you mean by sleeping?\u201d).
tn Or \u201cgive thought to us.\u201d The verb is found only here in the OT. Related nouns are in Job 12:5 and Ps 146:5. The captain hopes for some favorable attention from a god who might act on behalf of his endangered crewmen."}, {"pk": 2847262, "translation": "NET", "book": 32, "chapter": 1, "verse": 7, "text": "The sailors said to one another, \u201cCome on, let\u2019s cast lots to find out whose fault it is that this disaster has overtaken us. \u201d So they cast lots, and Jonah was singled out.", "comment": "tn Heb \u201cOn whose account this calamity is upon us.\u201d
sn In the ancient Near East, casting lots was a custom used to try to receive a revelation from the gods about a particular situation. The Phoenician sailors here cried out to their gods and cast lots in the hope that one of their gods might reveal the identity of the person with whom he was angry. CEV has well captured the sentiment of v.7b: \u201c\u2018Let\u2019s ask our gods to show us who caused all this trouble.\u2019 It turned out to be Jonah.\u201d
sn The English word lots is a generic term. In some cultures the procedure for \u201ccasting lots\u201d is to \u201cdraw straws\u201d so that the person who receives the short straw is chosen. In other situations a colored stone or a designated playing card might be picked at random. In Jonah\u2019s case, small stones were probably used.
tn Heb \u201cthe lot fell on Jonah.\u201d From their questions posed to Jonah, it does not appear that the sailors immediately realize that Jonah was the one responsible for the storm. Instead, they seem to think that he is the one chosen by their gods to reveal to them the one responsible for their plight. It is only after he admits in vv. 9\u201310 that he was fleeing from the God whom he served that they realize that Jonah was in fact the cause of their trouble.
tn Heb \u201cAnd they said, a man to his companion.\u201d The plural verb is individualized by \u201ca man.\u201d"}, {"pk": 2847263, "translation": "NET", "book": 32, "chapter": 1, "verse": 8, "text": "They said to him, \u201cTell us, whose fault is it that this disaster has overtaken us? What\u2019s your occupation? Where do you come from? What\u2019s your country? And who are your people?\u201d", "comment": "tn Heb \u201cAnd from what people are you?\u201dsn Whose fault\u2026What\u2019s\u2026Where\u2026What\u2019s\u2026 The questions delivered in rapid succession in this verse indicate the sailors\u2019 urgency to learn quickly the reason for the unusual storm.
tn Heb \u201cOn whose account is this calamity upon us?\u201d"}, {"pk": 2847264, "translation": "NET", "book": 32, "chapter": 1, "verse": 9, "text": "He said to them, \u201cI am a Hebrew! And I worship the LORD, the God of heaven, who made the sea and the dry land.\u201d", "comment": "tn Heb \u201cThe Lord, the God of heaven, I fear.\u201d The Hebrew word order is unusual. Normally the verb appears first, but here the direct object \u201cthe Lord, the God of heaven\u201d precedes the verb. Jonah emphasizes the object of his worship. In contrast to the Phoenician sailors who worship pagan polytheistic gods, Jonah took pride in his theological orthodoxy. Ironically, his \u201cfear\u201d of the Lord in this case was limited to this profession of theological orthodoxy because his actions betrayed his refusal to truly \u201cfear\u201d God by obeying him.sn The word fear appears in v. 5, here in v. 9, and later in vv. 10 and 16. Except for this use in v. 9, every other use describes the sailors\u2019 response (emotional fear prompting physical actions) to the storm or to the Lord. By contrast, Jonah claims to fear God but his attitude and actions do not reflect this. It is clear that Jonah does not \u201cfear\u201d in the same way that they do.
tn Heb \u201cthe God of the heavens.\u201d The noun \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim, \u201cheavens\u201d) always appears in the dual form. Although the dual form sometimes refers to things that exist in pairs, the dual is often used to refer to geographical locations, e.g., \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05d9\u05b4\u05dd (y\u00ffrushalayim, \u201cJerusalem\u201d), \u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd (\u2019efrayim, \u201cEphraim\u201d), and \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd (mitsrayim, \u201cEgypt,\u201d but see IBHS 118 \u00a77.3d). The dual form of \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd does not refer to two different kinds of heavens or to two levels of heaven; it simply refers to \u201cheaven\u201d as a location \u2013 the dwelling place of God. Jonah\u2019s point is that he worships the High God of heaven \u2013 the one enthroned over all creation.
tn Or \u201cfear.\u201d The verb \u05d9\u05b8\u05e8\u05b5\u05d0 (yare\u2019) has a broad range of meanings, including \u201cto fear, to worship, to revere, to respect\u201d (BDB 431 s.v.). When God is the object, it normally means \u201cto fear\u201d (leading to obedience; BDB 431 s.v. 1) or \u201cto worship\u201d (= to stand in awe of; BDB 431 s.v. 2). Because the fear of God leads to wisdom and obedience, that is probably not the sense here. Instead Jonah professes to be a loyal Yahwist \u2013 in contrast to the pagan Phoenician sailors who worshiped false gods, he worshiped the one true God. Unfortunately his worship of the Lord lacked the necessary moral prerequisite."}, {"pk": 2847265, "translation": "NET", "book": 32, "chapter": 1, "verse": 10, "text": "Hearing this, the men became even more afraid and said to him, \u201cWhat have you done?\u201d (The men said this because they knew that he was trying to escape from the LORD, because he had previously told them. )", "comment": "tn Heb \u201cThe men feared a great fear.\u201d The cognate accusative construction using the verb \u05d9\u05b8\u05e8\u05b5\u05d0 (yare\u2019, \u201cto fear\u201d) and the noun \u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4 (yir\u2019ah, \u201cfear\u201d) from the same root (\u05d9\u05e8\u05d0, yr\u2019) emphasizes the sailors\u2019 escalating fright: \u201cthey became very afraid\u201d (see IBHS 167 \u00a710.2.1g).
tn Heb \u201cbecause he had told them.\u201d The verb \u05d4\u05b4\u05d2\u05bc\u05b4\u05d9\u05d3 (higgid, \u201che had told\u201d) functions as a past perfect, referring to a previous event.
sn The first two times that Jonah is said to be running away from the Lord (1:3), Hebrew word order puts this phrase last. Now in the third occurrence (1:10), it comes emphatically before the verb that describes Jonah\u2019s action. The sailors were even more afraid once they had heard who it was that Jonah had offended.
tn Heb \u201cfleeing.\u201d
tn Heb \u201cThen the men feared\u2026\u201d The vav-consecutive describes the consequence of Jonah\u2019s statement. The phrase \u201cHearing this\u201d does not appear in the Hebrew text but is supplied in the translation for the sake of clarity."}, {"pk": 2847266, "translation": "NET", "book": 32, "chapter": 1, "verse": 11, "text": "Because the storm was growing worse and worse, they said to him, \u201cWhat should we do to you to make the sea calm down for us?\u201d", "comment": "tn Heb \u201cthe sea was walking and storming.\u201d The two participles \u05d4\u05d5\u05b9\u05dc\u05b5\u05da\u05b0 \u05d5\u05b0\u05e1\u05b9\u05e2\u05b5\u05e8 (holekh v\u00ffso\u2019er, \u201cwalking and storming\u201d) form an idiom that means \u201cthe storm was growing worse and worse.\u201d When the participle \u05d4\u05d5\u05b9\u05dc\u05b5\u05da\u05b0 precedes another participle with vav, it often denotes the idea of \u201cgrowing, increasing\u201d (BDB 233 s.v. \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 4.d; e.g., Exod 19:19; 1 Sam 2:26; 2 Sam 3:1; 15:12; 2 Chr 17:12; Esth 9:4; Prov 4:18; Eccl 1:6). For example, \u201cthe power of David grew stronger and stronger (\u05d4\u05b9\u05dc\u05b5\u05da\u05b0 \u05d5\u05b0\u05d7\u05b8\u05d6\u05b5\u05e7, holek v\u00ffkhazeq; \u201cwas walking and becoming strong\u201d), while the dynasty of Saul grew weaker and weaker (\u05d4\u05b9\u05dc\u05b0\u05db\u05b4\u05d9\u05dd \u05d5\u05b0\u05d3\u05b7\u05dc\u05bc\u05b4\u05d9\u05dd, hol\u00ffkhim v\u00ffdallim; \u201cwas walking and becoming weak\u201d)\u201d (2 Sam 3:1; see IBHS 625-26 \u00a737.6d).
tn The vav-consecutive prefixed to the imperfect/prefixed conjugation verb \u05d5\u05b0\u05d9\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b9\u05e7 (v\u00ffyishtoq, \u201cto quiet\u201d) denotes purpose/result (see IBHS 638-40 \u00a738.3), translated here by the English infinitive.
tn Heb \u201cbecome quiet for us\u201d; NRSV \u201cmay quiet down for us.\u201d"}, {"pk": 2847267, "translation": "NET", "book": 32, "chapter": 1, "verse": 12, "text": "He said to them, \u201cPick me up and throw me into the sea to make the sea quiet down, because I know it\u2019s my fault you are in this severe storm.\u201d", "comment": "tn Heb \u201cquiet for you\u201d; NAB \u201cthat it may quiet down for you.\u201d"}, {"pk": 2847268, "translation": "NET", "book": 32, "chapter": 1, "verse": 13, "text": "Instead, they tried to row back to land, but they were not able to do so because the storm kept growing worse and worse.", "comment": "tn Heb \u201cthe sea was walking and storming.\u201d See the note on the same idiom in v. 11.
sn The word for land here is associated with a Hebrew verb meaning \u201cto be dry\u201d and is the same noun used in v. 9 of dry ground in contrast with the sea, both made by the Lord (see also Gen 1:9\u201310; Exod 4:9; 14:16, 22, 29; Jonah 2:10).
tn Heb \u201cbut they were not able.\u201d The phrase \u201cto do so\u201d does not appear in the Hebrew text but is supplied in the translation for stylistic reasons.
sn The word translated row is used in Ezekiel to describe digging through a wall (Ezek 8:8; 12:5, 7, 12). Its use in Jonah pictures the sailors digging into the water with their oars as hard as they could."}, {"pk": 2847269, "translation": "NET", "book": 32, "chapter": 1, "verse": 14, "text": "So they cried out to the LORD, \u201cOh, please, LORD, don\u2019t let us die on account of this man! Don\u2019t hold us guilty of shedding innocent blood. After all, you, LORD, have done just as you pleased.\u201d", "comment": "tn Pss 115:3 and 135:6 likewise use these verbs (\u05d7\u05b8\u05e4\u05b5\u05e5 and \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4, khafets and \u2019asah; \u201cto delight\u201d and \u201cto do, make\u201d) in speaking of the Lord as characteristically doing what he wishes to do.
tn Heb \u201cDo not put against us innocent blood,\u201d that is, \u201cDo not assign innocent blood to our account.\u201d It seems that the sailors were afraid that they would die if they kept Jonah in the ship and also that they might be punished with death if they threw him overboard."}, {"pk": 2847270, "translation": "NET", "book": 32, "chapter": 1, "verse": 15, "text": "So they picked Jonah up and threw him into the sea, and the sea stopped raging."}, {"pk": 2847271, "translation": "NET", "book": 32, "chapter": 1, "verse": 16, "text": "The men feared the LORD greatly, and earnestly vowed to offer lavish sacrifices to the Lord.", "comment": "tn Heb \u201cThe men feared the Lord [with] a great fear, they sacrificed sacrifices, and they vowed vows\u201d (cf. v. 10). By pairing verbs with related nouns as direct objects, the account draws attention to the sailors\u2019 response and its thoroughness.
tn Heb \u201cthey feared the Lord with a great fear.\u201d The root \u05d9\u05e8\u05d0 (yr\u2019, \u201cfear\u201d) is repeated in the verb and accusative noun, forming a cognate accusative construction which is used for emphasis (see IBHS 167 \u00a710.2.1g). The idea is that they greatly feared the Lord or were terrified of him.
tc The editors of BHS suggest that the direct object \u05d0\u05b6\u05ea\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (\u2019et-y\u00ffhvah, \u201cthe Lord\u201d) might be a scribal addition, and that the original text simply read, \u201cThe men became greatly afraid\u2026\u201d However, there is no shred of external evidence to support this conjectural emendation. Admittedly, the apparent \u201cconversion\u201d of these Phoenician sailors to Yahwism is a surprising development. But two literary features support the Hebrew text as it stands. First, it is not altogether clear whether or not the sailors actually converted to faith in the Lord. They might have simply incorporated him into their polytheistic religion. Second, the narrator has taken pains to portray the pagan sailors as a literary foil to Jonah by contrasting Jonah\u2019s hypocritical profession to fear the Lord (v. 9) with the sailors\u2019 actions that reveal an authentic fear of God (v. 10, 14, 16).
tn Heb \u201cthey vowed vows.\u201d The root \u05e0\u05d3\u05e8 (ndr, \u201cvow\u201d) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object specified by the accusative (see IBHS 166-67 \u00a710.2.1f). Their act of vowing produced the vows. This construction is used to emphasize their earnestness and zeal in making vows to worship the God who had just spared their lives from certain death.
tn Heb \u201cthey sacrificed sacrifices.\u201d The root \u05d6\u05d1\u05d7 (zbkh, \u201csacrifice\u201d) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object (see IBHS 166-67 \u00a710.2.1f). Their act of sacrificing would produce the sacrifices. It is likely that the two sets of effected accusative constructions here (\u201cthey vowed vows and sacrificed sacrifices\u201d) form a hendiadys; the two phrases connote one idea: \u201cthey earnestly vowed to sacrifice lavishly.\u201d It is unlikely that they offered animal sacrifices at this exact moment on the boat \u2013 they had already thrown their cargo overboard, presumably leaving no animals to sacrifice. Instead, they probably vowed that they would sacrifice to the Lord when \u2013 and if \u2013 they reached dry ground. Tg. Jonah 1:16 also takes this as a vow to sacrifice but for a different reason. According to Jewish tradition, the heathen are not allowed to make sacrifice to the God of Israel outside Jerusalem, so the Targum modified the text by making it a promise to sacrifice: \u201cthey promised to offer a sacrifice before the Lord and they made vows\u201d (see B. Levine, The Aramaic Version of Jonah, 70; K. Cathcart and R. Gordon, The Targum of the Minor Prophets [ArBib], 14:106, n. 29)."}, {"pk": 2847272, "translation": "NET", "book": 32, "chapter": 2, "verse": 1, "text": "1:17 (2:1) The LORD sent a huge fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights. Jonah prayed to the LORD his God from the stomach of the fish", "comment": "sn Beginning with 1:17, the verse numbers through 2:10 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:17 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:10 ET = 2:11 HT.
tn Or \u201cappointed\u201d (NASB); NLT \u201chad arranged for.\u201d The Piel verb \u05de\u05b4\u05e0\u05bc\u05b8\u05d4 (minnah) means \u201cto send, to appoint\u201d (Ps 61:8; Jonah 2:1; 4:6\u20138; Dan 1:5, 10\u201311; HALOT 599 s.v. \u05de\u05e0\u05d4 2; BDB 584 s.v. \u05de\u05b8\u05e0\u05b8\u05d4). Joyce Baldwin notes, \u201cHere, with YHWH as the subject, the verb stresses God\u2019s sovereign rule over events for the accomplishment of his purpose (as in 4:6\u20138, where the verb recurs in each verse). The \u2018great fish\u2019 is in exactly the right place at the right time by God\u2019s command, in order to swallow Jonah and enclose him safely\u201d (Joyce Baldwin, \u201cJonah,\u201d The Minor Prophets, 2:566).
tn Heb \u201cgreat.\u201d"}, {"pk": 2847273, "translation": "NET", "book": 32, "chapter": 2, "verse": 2, "text": "and said, \u201cI called out to the LORD from my distress, and he answered me; from the belly of Sheol I cried out for help, and you heard my prayer.", "comment": "tn Tg. Jonah 2:2 renders this interpretively: \u201cand he heard my prayer.\u201dsn The first verse of the prayer summarizes the whole \u2013 \u201cI was in trouble; I called to the Lord for help; he rescued me; I will give him thanks\u201d \u2013 before elaborating on the nature and extent of the trouble (vv. 3\u20137a), mentioning the cry for help and the subsequent rescue (6b-7), and promising to give thanks (8-9). These elements, as well as much vocabulary and imagery found in Jonah\u2019s prayer, appear also in other Hebrew psalms. With Jonah 2:1 compare, for example, Pss 18:6; 22:24; 81:7; 116:1\u20134; 120:1; 130:1\u20132; Lam 3:55\u201356. These references and others indicate that Jonah was familiar with prayers used in worship at the temple in Jerusalem; he knew \u201call the right words.\u201d Consider also Ps 107 with Jonah as a whole.
sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9\u201310; Isa 38:17\u201318). Jonah pictures himself in the belly of Sheol, its very center \u2013 in other words he is as good as dead.
tn Heb \u201cvoice\u201d (so KJV, NAB, NASB, NRSV); NIV \u201cmy cry.\u201d The term \u05e7\u05d5\u05b9\u05dc (qol, \u201cvoice\u201d) functions as a metonymy for the content of what is uttered: cry for help in prayer.
sn The eight verses of Jonah\u2019s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the Lord."}, {"pk": 2847274, "translation": "NET", "book": 32, "chapter": 2, "verse": 3, "text": "You threw me into the deep waters, into the middle of the sea; the ocean current engulfed me; all the mighty waves you sent swept over me.", "comment": "tn Or \u201cYou had thrown me.\u201d Verse 3 begins the detailed description of Jonah\u2019s plight, which resulted from being thrown into the sea.
sn Verses 3 and 5 multiply terms describing Jonah\u2019s watery plight. The images used in v. 3 appear also in 2 Sam 22:5\u20136; Pss 42:7; 51:11; 69:1\u20132, 14\u201315; 88:6\u20137; 102:10.
tn Heb \u201ccrossed\u201d; KJV, NAB, NASB, NRSV \u201cpassed.\u201d
tn Heb \u201cyour\u2026 your\u2026\u201d The 2nd person masculine singular suffixes on \u05de\u05b4\u05e9\u05c1\u05b0\u05d1\u05bc\u05b8\u05e8\u05b6\u05d9\u05da\u05b8 \u05d5\u05b0\u05d2\u05b7\u05dc\u05bc\u05b6\u05d9\u05da\u05b8 (mishbarekha v\u00ffgallekha, \u201cyour breakers and your waves\u201d) function as genitives of source. Just as God had hurled a violent wind upon the sea (1:4) and had sovereignly sent the large fish to swallow him (1:17 [2:1 HT]), Jonah viewed God as sovereignly responsible for afflicting him with sea waves that were crashing upon his head, threatening to drown him. Tg. Jonah 2:3 alters the 2nd person masculine singular suffixes to 3rd person masculine singular suffixes to make them refer to the sea and not to God, for the sake of smoothness: \u201call the gales of the sea and its billows.\u201d
tn Heb \u201cyour breakers and your waves.\u201d This phrase is a nominal hendiadys; the first noun functions as an attributive adjective modifying the second noun: \u201cyour breaking waves.\u201d
tn Heb \u201csurrounded\u201d (so NRSV); NAB \u201cenveloped.\u201d
tn Or \u201cthe stream\u201d; KJV, ASV, NRSV \u201cthe flood.\u201d The Hebrew word \u05e0\u05b8\u05d4\u05b8\u05e8 (nahar) is used in parallel with \u05d9\u05b7\u05dd (yam, \u201csea\u201d) in Ps 24:2 (both are plural) to describe the oceans of the world and in Ps 66:6 to speak of the sea crossed by Israel in the exodus from Egypt.
tc The BHS editors suggest deleting either \u05de\u05b0\u05e6\u05d5\u05bc\u05dc\u05b8\u05d4 (m\u00fftsulah, \u201cinto the deep\u201d) or \u05d1\u05bc\u05b4\u05dc\u05b0\u05d1\u05b7\u05d1 \u05d9\u05b7\u05de\u05bc\u05b4\u05d9\u05dd (bilvav yammim, \u201cinto the heart of the sea\u201d). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained.
tn Heb \u201cheart\u201d (so many English versions); CEV \u201cto the (+ very TEV) bottom of the sea.\u201d
tn Heb \u201cthe deep\u201d (so KJV, NAB, NASB, NIV, NRSV); NLT \u201cinto the ocean depths.\u201d"}, {"pk": 2847275, "translation": "NET", "book": 32, "chapter": 2, "verse": 4, "text": "I thought I had been banished from your sight, that I would never again see your holy temple!", "comment": "tc Or \u201cYet I will look again to your holy temple\u201d or \u201cSurely I will look again to your holy temple.\u201d The MT and the vast majority of ancient textual witnesses vocalize consonantal \u05d0\u05da (\u2019kh) as the adverb \u05d0\u05b7\u05da\u05b0 (\u2019akh) which functions as an emphatic asseverative \u201csurely\u201d (BDB 36 s.v. \u05d0\u05b7\u05da\u05b0 1) or an adversative \u201cyet, nevertheless\u201d (BDB 36 s.v. \u05d0\u05b7\u05da\u05b0 2; so Tg. Jonah 2:4: \u201cHowever, I shall look again upon your holy temple\u201d). These options understand the line as an expression of hopeful piety. As a positive statement, Jonah expresses hope that he will live to return to worship in Jerusalem. It may be a way of saying, \u201cI will pray for help, even though I have been banished\u201d (see v. 8; cf. Dan 6:10). The sole dissenter is the Greek recension of Theodotion which reads the interrogative \u03c0\u1ff6\u03c2 (pws, \u201chow?\u201d) which reflects an alternate vocalization tradition of \u05d0\u05b5\u05da\u05b0 (\u2019ekh) \u2013 a defectively written form of \u05d0\u05b5\u05d9\u05da\u05b0 (\u2019ekh, \u201chow?\u201d; BDB 32 s.v. \u05d0\u05b5\u05d9\u05da\u05b0 1). This would be translated, \u201cHow shall I again look at your holy temple?\u201d (cf. NRSV). Jonah laments that he will not be able to worship at the temple in Jerusalem again \u2013 this is a metonymical statement (effect for cause) that he feels certain that he is about to die. It continues the expression of Jonah\u2019s distress and separation from the Lord, begun in v. 2 and continued without relief in vv. 3\u20137a. The external evidence favors the MT; however, internal evidence seems to favor the alternate vocalization tradition reflected in Theodotion for four reasons. First, the form of the psalm is a declarative praise in which Jonah begins with a summary praise (v. 2), continues by recounting his past plight (vv. 3\u20136a) and the Lord\u2019s intervention (vv. 6b\u20137), and concludes with a lesson (v. 8) and vow to praise (v. 9). So the statement with \u05d0\u05b5\u05da\u05b0 in v. 4 falls within the plight \u2013 not within a declaration of confidence. Second, while the poetic parallelism of v. 4 could be antithetical (\u201cI have been banished from your sight, yet I will again look to your holy temple\u201d), synonymous parallelism fits the context of the lament better (\u201cI have been banished from your sight; Will I ever again see your holy temple?\u201d). Third, \u05d0\u05b5\u05da\u05b0 is the more difficult vocalization because it is a defectively written form of \u05d0\u05b5\u05d9\u05da\u05b0 (\u201chow?\u201d) and therefore easily confused with \u05d0\u05b7\u05da\u05b0 (\u201csurely\u201d or \u201cyet, nevertheless\u201d). Fourth, nothing in the first half of the psalm reflects any inkling of confidence on the part of Jonah that he would be delivered from imminent death. In fact, Jonah states in v. 7 that he did not turn to God in prayer until some time later when he was on the very brink of death.sn Both options for the start of the line (\u201chow?\u201d and \u201cyet\u201d or \u201csurely\u201d) fit the ironic portrayal of Jonah in the prayer (see also vv.8\u20139). Jonah, who had been trying to escape the Lord\u2019s attention, here appears remarkably fond of worshiping him. Is there perhaps also a hint of motivation for the Lord to rescue this eager worshiper? Confession of disobedience, on the other hand, is absent. Compare Ps 31:22, where the first half (describing the plight) is very similar to the first half of Jonah 2:3, and the second half starts with \u201cnevertheless\u201d (\u05d0\u05b8\u05db\u05b5\u05df, \u2019akhen) and is a positive contrast, a report that God heard, using four words that appear in Jonah 2:2 (cf. Job 32:7\u20138; Ps 82:6\u20137; Isa 49:4; Zeph 3:7).
tn Or \u201cI have been expelled from your attention\u201d; Heb \u201cfrom in front of your eyes.\u201d See also Ps 31:22; Lam 3:54\u201356.
tn Heb \u201cAnd I said.\u201d The verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar, \u201cto say\u201d) is sometimes used to depict inner speech and thoughts of a character (HALOT 66 s.v. \u05d0\u05de\u05e8 4; BDB 56 s.v. \u05d0\u05b8\u05de\u05b7\u05e8 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6). While many English versions render this \u201cI said\u201d (KJV, NKJV, NAB, ASV, NASB, NIV, NLT), several nuance it \u201cI thought\u201d (JPS, NJPS, NEB, REB, NJB, TEV, CEV).
tn Heb \u201cWill I ever see your holy temple again?\u201d The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again."}, {"pk": 2847276, "translation": "NET", "book": 32, "chapter": 2, "verse": 5, "text": "Water engulfed me up to my neck; the deep ocean surrounded me; seaweed was wrapped around my head.", "comment": "tn Or \u201cthe deep; the abyss\u201d (\u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05dd, t\u00ffhom). The simple \u201cocean\u201d is perhaps too prosaic, since this Hebrew word has primeval connections (Gen 1:2; 7:11; 8:2; Prov 8:27\u201328) and speaks of the sea at its vastest (Job 38:16\u201318; Ps 36:6; 104:5\u20139).
tn Heb \u201cas far as the throat.\u201d The noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) refers sometimes to the throat or neck (Pss 69:1[2]; 105:18; 124:4, 5; Isa 5:14; HALOT 712 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 2). The water was up to Jonah\u2019s neck (and beyond), so that his life was in great danger (cf. Ps 69:1).
tc The consonantal form \u05e1\u05d5\u05e3 (svf) is vocalized by the MT as \u05e1\u05d5\u05bc\u05e3 (suf, \u201creed\u201d) but the LXX\u2019s \u1f10\u03c3\u03c7\u03ac\u03c4\u03b7 (escath, \u201cend\u201d) reflects a vocalization of \u05e1\u05d5\u05b9\u05e3 (sof, \u201cend\u201d). The reading in Tg. Jonah 2:5 interpreted this as a reference to the Reed Sea (also known as the Red Sea). In fact, the Jewish Midrash known as Pirqe Rabbi Eliezer 10 states that God showed Jonah the way by which the Israelites had passed through the Red Sea. The MT vocalization tradition is preferred.tn The noun \u05e1\u05d5\u05bc\u05e3 (suf) normally refers to \u201creeds\u201d \u2013 freshwater plants that grow in Egyptian rivers and marshes (Exod 2:3,5; Isa 10:19) \u2013 but here it refers to \u201cseaweed\u201d (HALOT 747 s.v. \u05e1\u05d5\u05bc\u05e3 1). Though the same freshwater plants do not grow in the Mediterranean, the name may be seen to fit similarly long plants growing in seawater."}, {"pk": 2847277, "translation": "NET", "book": 32, "chapter": 2, "verse": 6, "text": "I went down to the very bottoms of the mountains; the gates of the netherworld barred me in forever; but you brought me up from the Pit, O LORD, my God.", "comment": "tn Heb \u201cthe earth.\u201d The noun \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets) usually refers to the \u201cearth\u201d but here refers to the \u201cnetherworld\u201d (e.g., Job 10:21, 22; Ps 139:15; Isa 26:19; 44:23; BDB 76 s.v. \u05d0\u05b6\u05e8\u05b6\u05e5 2.g). This is parallel to the related Akkadian term irsitu used in the phrase \u201cthe land of no return,\u201d that is, the netherworld. This refers to the place of the dead (along with \u201cbelly of Sheol,\u201d v. 2, and \u201cthe grave,\u201d v. 6), which is sometimes described as having \u201cgates\u201d (Job 38:17; Ps 107:18).
tn Heb \u201cAs for the earth, its bars\u2026\u201d This phrase is a rhetorical nominative construction (also known as casus pendens) in which the noun \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 (ha\u2019arets, \u201cthe earth\u201d) stands grammatically isolated and in an emphatic position prior to the third feminine singular suffix that picks up on it in \u05d1\u05bc\u05b0\u05e8\u05b4\u05d7\u05b6\u05d9\u05d4\u05b8 (b\u00ffrikheha, \u201cits bars\u201d; see IBHS 128-30 \u00a78.3). This construction is used to emphasize the subject, in this case, the \u201cbars of the netherworld.\u201d The word translated \u201cbars\u201d appears elsewhere to speak of bars used in constructing the sides of the tabernacle and often of crossbars (made of wood or metal) associated with the gates of fortified cities (cf. Exod 36:31\u201334; Judg 16:3; 1 Kgs 4:13; Neh 3:3; Pss 107:16; 147:13; Isa 45:1\u20132).
tn Some English versions (e.g., NEB, NRSV) have connected the \u201cbottoms of the mountains\u201d with the preceding \u2013 \u201cweeds were wrapped around my head at the bottoms of the mountains\u201d \u2013 and connect \u201cI went down\u201d with \u201cthe earth.\u201d Such a connection between \u201cI went down\u201d and \u201cthe earth\u201d is difficult to accept. It would be more normal in Hebrew to express \u201cI went down to the earth\u201d with a directive ending (\u05d0\u05b7\u05e8\u05b0\u05e6\u05b8\u05d4, \u2019artsah) or with a Hebrew preposition before \u201cearth\u201d or without the definite article. The Masoretic accents, in addition, connect \u201cends of the mountains\u201d with the verb \u201cI went down\u201d and call for a break between the verb and \u201cearth.\u201d
tc The MT \u05dc\u05b0\u05e7\u05b4\u05e6\u05b0\u05d1\u05b5\u05d9 \u05d4\u05b8\u05e8\u05b4\u05d9\u05dd (l\u00ffqitsve harim, \u201cto the extremities [i.e., very bottoms] of the mountains\u201d) is a bit unusual, appearing only here in the Hebrew Bible. Therefore, the BHS editors suggest a conjectural emendation of the MT\u2019s \u05dc\u05b0\u05e7\u05b4\u05e6\u05b0\u05d1\u05b5\u05d9 (\u201cto the extremities\u201d) to \u05dc\u05b0\u05e7\u05b7\u05e6\u05b0\u05d5\u05b5\u05d9 (l\u00ffqatswey, \u201cto the ends [of the mountains])\u201d based on orthographic confusion between vav (\u05d5) and bet (\u05d1). However, the phrase \u05e7\u05e6\u05d1\u05d9 \u05d4\u05e8\u05d9\u05dd does appear in the OT Apocrypha in Sir 16:19; therefore, it is not without precedent. Since Jonah emphasizes that he descended, as it were, to the very gates of the netherworld in the second half of this verse, it would be appropriate for Jonah to say that he went down \u201cto the extremities [i.e., very bottoms] of the mountains\u201d (\u05dc\u05b0\u05e7\u05b4\u05e6\u05b0\u05d1\u05b5\u05d9 \u05d4\u05b8\u05e8\u05b4\u05d9\u05dd). Therefore, the MT may be retained with confidence.tn The noun \u05e7\u05b6\u05e6\u05b6\u05d1 (qetseb) is used only three times in the Hebrew Bible, and this is the only usage in which it means \u201cextremity; bottom\u201d (BDB 891 s.v. \u05e7\u05b6\u05e6\u05b6\u05d1 2). The exact phrase \u05e7\u05e6\u05d1\u05d9 \u05d4\u05e8\u05d9\u05dd (\u201cthe extremities [bottoms] of the mountains\u201d) is used in the OT Apocrypha once in Sir 16:19.
tn Jonah began going \u201cdown\u201d (\u05d9\u05b8\u05e8\u05b7\u05d3, yarad) in chap. 1 (vv. 3, 5; see also 1:15; 2:2\u20133).
sn Jonah pictures himself as being at the very gates of the netherworld (v. 6b) and now within the Pit itself (v. 6c). He is speaking rhetorically, for he had not actually died. His point is that he was as good as dead if God did not intervene immediately. See Pss 7:15; 30:3; 103:4; Ezek 19:3\u20134, 8.
tn Heb \u201cAs for the earth, its bars [were] against me forever.\u201d This line is a verbless clause. The verb in the translation has been supplied for the sake of clarity and smoothness. The rhetorical nominative construction (see the note on the word \u201cgates\u201d earlier in this verse) has also been smoothed out in the translation.
tn Heb \u201cbehind me.\u201d The preposition \u05d1\u05bc\u05b7\u05e2\u05b7\u05d3 (ba\u2019ad) with a pronominal suffix and with the meaning \u201cbehind\u201d is found also in Judg 3:23. Jonah pictures himself as closed in and so unable to escape death. Having described how far he had come (totally under water and \u201cto the ends of mountains\u201d), Jonah describes the way back as permanently closed against him. Just as it was impossible for a lone individual to walk through the barred gates of a walled city, so Jonah expected it was impossible for him to escape death.
tn Heb \u201cmy life.\u201d The term \u05d7\u05b7\u05d9\u05bc\u05b7\u05d9 (khayyay, \u201cmy life\u201d) functions metonymically as a first common singular pronoun (\u201cme\u201d)."}, {"pk": 2847278, "translation": "NET", "book": 32, "chapter": 2, "verse": 7, "text": "When my life was ebbing away, I called out to the LORD, and my prayer came to your holy temple.", "comment": "tn Heb \u201cmy soul.\u201d The term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh, \u201csoul\u201d) is often used as a metonymy for the life and the animating vitality in the body: \u201cmy life\u201d (BDB 659 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 3.c).
tn Heb \u201cfainting away from me.\u201d The verb \u05d4\u05b4\u05ea\u05b0\u05e2\u05b7\u05d8\u05bc\u05b5\u05e3 (hit\u2019attef, \u201cto faint away\u201d) is used elsewhere to describe (1) the onset of death when a person\u2019s life begins to slip away (Lam 2:12), (2) the loss of one\u2019s senses due to turmoil (Ps 107:5), and (3) the loss of all hope of surviving calamity (Pss 77:4; 142:4; 143:4; BDB 742 s.v. \u05e2\u05b7\u05d8\u05b5\u05e3). All three options are reflected in various English versions: \u201cwhen my life was ebbing away\u201d (JPS, NJPS), \u201cwhen my life was slipping away\u201d (CEV), \u201cwhen I felt my life slipping away\u201d (TEV), \u201cas my senses failed me\u201d (NEB), and \u201cwhen I had lost all hope\u201d (NLT).
tn Heb \u201cremembered.\u201d The verb \u05d6\u05b8\u05db\u05b7\u05e8 (zakhar) usually means \u201cto remember, to call to mind\u201d but it can also mean \u201cto call out\u201d (e.g., Nah 2:6) as in the related Akkadian verb zikaru, \u201cto name, to mention.\u201d The idiom \u201cto remember the Lord\u201d here encompasses calling to mind his character and past actions and appealing to him for help (Deut 8:18\u201319; Ps 42:6\u20138; Isa 64:4\u20135; Zech 10:9). Tg. Jonah 2:7 glosses the verb as \u201cI remembered the worship of the Lord,\u201d which somewhat misses the point.
sn For similar ideas see 2 Chr 30:27; Pss 77:3; 142:3; 143:4\u20135."}, {"pk": 2847279, "translation": "NET", "book": 32, "chapter": 2, "verse": 8, "text": "Those who worship worthless idols forfeit the mercy that could be theirs.", "comment": "tn Heb \u201cworthlessnesses of nothingness\u201d or \u201cvanities of emptiness.\u201d The genitive construct \u05d4\u05b7\u05d1\u05b0\u05dc\u05b5\u05d9\u05be\u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (havle-shav\u00ff\u2019) forms an attributive adjective expression: \u201cempty worthlessness\u201d or \u201cworthless vanities.\u201d This ironic reference to false gods is doubly insulting (e.g., Ps 31:7). The noun \u05d4\u05b6\u05d1\u05b6\u05dc (hevel, \u201cvapor, breath\u201d) is often used figuratively to describe what is insubstantial, empty, and futile (31 times in Eccl; see also, e.g., Pss 39:4\u20136, 11; 144:4; Prov 13:11; 21:6; Isa 30:7; 49:4). It often refers to idols \u2013 the epitome of emptiness, nothingness, and worthlessness (Deut 32:21; 1 Kgs 16:13, 26; Ps 31:7; Jer 8:19; 10:8, 15; 14:22; 16:19; 51:18). The noun \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0 (\u201cworthlessness, emptiness, nothingness\u201d) describes what is ineffective and lacking reality (BDB 996 s.v. \u05e9\u05c1\u05b8\u05d5\u05b0\u05d0; e.g., Exod 20:7; Pss 60:11; 127:1; Ezek 22:28). It is also often used to refer to idols (e.g., Ps 31:7; Jer 18:15; Hos 5:11).
tn Heb \u201cabandon their mercy/loyalty.\u201d The meaning of \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b8\u05dd \u05d9\u05b7\u05e2\u05b2\u05d6\u05b9\u05d1\u05d5\u05bc (khasdam ya\u2019azovu, \u201cforsake their mercy/loyalty\u201d) is greatly debated. There are two exegetical issues that are mutually related. First, does the noun \u05d7\u05b6\u05e1\u05b6\u05d3 (khesed) here mean (1) \u201cmercy, kindness\u201d that man receives from God, or (2) \u201cloyalty, faithfulness\u201d that man must give to God (see BDB 338-39 s.v \u05d7\u05b6\u05e1\u05b6\u05d3; HALOT 336-37 s.v. \u05d7\u05b6\u05e1\u05b6\u05d3)? Second, the third masculine plural suffix on \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b8\u05dd (\u201ctheir loyalty/mercy\u201d) has been taken as (1) subjective genitive, referring to the loyal allegiance they ought to display to the true God: \u201cthey abandon the loyalty they should show.\u201d Examples of subjective genitives are: \u201cThis is your kindness (\u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b5\u05da\u05b0, khasdek) which you must do for me: every place to which we come, say of me, \u2018He is my brother\u2019\u201d (Gen 20:13; also cf. Gen 40:14; 1 Sam 20:14\u201315). Several English versions take this approach: \u201cforsake their faithfulness\u201d (NASB), \u201cabandon their faithful love\u201d (NJB), \u201cabandon their loyalty\u201d (NEB, REB), \u201cforsake their true loyalty\u201d (RSV, NRSV), \u201cturn their backs on all God\u2019s mercies\u201d (NLT), \u201chave abandoned their loyalty to you\u201d (TEV). (2) This has also been taken as objective genitive, referring to the mercy they might have received from God: \u201cthey forfeit the mercy that could be theirs.\u201d The ancient versions interpret \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b8\u05dd in this sense: \u201cthey do not know the source of their welfare\u201d (Tg. Jonah 2:8), \u201cforsake the source of their welfare\u201d (Vulgate), and \u201cabandon their own mercy\u201d (LXX). Several English versions follow this approach: \u201cforsake their source of mercy\u201d (NAB); \u201cforfeit the grace that could be theirs\u201d (NIV), \u201cforsake their own welfare\u201d (JPS, NJPS), \u201cforsake their own mercy\u201d (KJV, ASV), \u201cforsake their own Mercy\u201d (NKJV), \u201cturn from the God who offers them mercy\u201d (CEV). This is a difficult lexical/syntactical problem. On the one hand, the next line contrasts their failure with Jonah\u2019s boast of loyalty to the true God \u2013 demonstrating that he, unlike pagan idolaters, deserves to be delivered. On the other hand, the only other use of \u05d7\u05b6\u05e1\u05b6\u05d3 in the book refers to \u201cmercy\u201d God bestows (4:2) \u2013 something that Jonah did not believe that the (repentant) pagan idolaters had a right to receive. BDB 339 s.v. I \u05d7\u05b6\u05e1\u05b6\u05d3 II takes this approach \u2013 \u201cHe is \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b8\u05dd their goodness, favour Jonah 2:9\u201d \u2013 and cites other examples of \u05d7\u05b6\u05e1\u05b6\u05d3 with suffixes referring to God: \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b4\u05d9 (khasdi) \u201cmy kindness\u201d = he shows kindness to me (Ps 144:2); and \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b4\u05d9 (\u2019elohe khasdi) \u201cthe God of my kindness\u201d = the God who shows kindness to me (Ps 59:18).
tn Heb \u201cthose who pay regard to.\u201d The verbal root \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar, \u201cto keep, to watch\u201d) appears in the Piel stem only here in biblical Hebrew, meaning \u201cto pay regard to\u201d (BDB 1037 s.v. \u05e9\u05c1\u05b8\u05de\u05b7\u05e8). This is metonymical for the act of worship (e.g., Qal \u201cto observe\u201d = to worship, Ps 31:7)."}, {"pk": 2847280, "translation": "NET", "book": 32, "chapter": 2, "verse": 9, "text": "But as for me, I promise to offer a sacrifice to you with a public declaration of praise; I will surely do what I have promised. Salvation belongs to the LORD!\u201d", "comment": "tc The MT reads \u05d1\u05bc\u05b0\u05e7\u05d5\u05b9\u05dc \u05ea\u05bc\u05d5\u05b9\u05d3\u05b8\u05d4 (b\u00ffqol todah, \u201cwith a voice of thanksgiving\u201d). Some mss of Tg. Jonah read \u201cwith the sound of hymns of thanksgiving\u201d here in 2:9 \u2013 the longer reading probably reflects an editorial gloss, explaining \u05ea\u05bc\u05d5\u05b9\u05d3\u05b8\u05d4 (\u201cthanksgiving\u201d) as \u201chymns of thanksgiving.\u201dtn Heb \u201cvoice/sound of thanksgiving.\u201d The genitive \u05ea\u05bc\u05d5\u05b9\u05d3\u05b8\u05d4 (todah, \u201cthanksgiving\u201d) specifies the kind of public statement that will accompany the sacrifice. The construct noun \u05e7\u05d5\u05b9\u05dc (qol, \u201cvoice, sound\u201d) functions as a metonymy of cause for effect, referring to the content of what the voice/sound produces: hymns of praise or declarative praise testimony.
tn The verbs translated \u201cI will sacrifice\u201d and \u201cI will pay\u201d are Hebrew cohortatives, expressing Jonah\u2019s resolve and firm intention.
tn Heb \u201cwhat I have vowed I will pay.\u201d Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25\u201326; 50:14\u201315; 56:12; 69:29\u201333; 71:14\u201316, 22\u201324; 86:12\u201313; 116:12\u201319.
tn Or \u201ccomes from the Lord.\u201d For similar uses of the preposition lamed (\u05dc\u05b0, l\u00ff) to convey a sort of ownership in which the owner does or may by right do something, see Lev 25:48; Deut 1:17; 1 Sam 17:47; Jer 32:7\u20138.
tn Or \u201cdeliverance\u201d (NAB, NRSV).
tn Heb \u201cvoice\u201d or \u201csound.\u201d"}, {"pk": 2847281, "translation": "NET", "book": 32, "chapter": 2, "verse": 10, "text": "Then the LORD commanded the fish and it disgorged Jonah on dry land.", "comment": "tn Heb \u201cspoke to.\u201d The fish functions as a literary foil to highlight Jonah\u2019s hesitancy to obey God up to this point. In contrast to Jonah who immediately fled when God commanded him, the fish immediately obeyed."}, {"pk": 2847282, "translation": "NET", "book": 32, "chapter": 3, "verse": 1, "text": "The LORD said to Jonah a second time,", "comment": "tn Heb \u201cThe word of the Lord [was] to Jonah.\u201d See the note on 1:1."}, {"pk": 2847283, "translation": "NET", "book": 32, "chapter": 3, "verse": 2, "text": "\u201cGo immediately to Nineveh, that large city, and proclaim to it the message that I tell you.\u201d", "comment": "tn The verb \u05e7\u05b8\u05e8\u05b8\u05d0 (qara\u2019, \u201cproclaim\u201d) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative \u05e7\u05b0\u05e8\u05b8\u05d0 \u05e2\u05b8\u05dc (q\u00ffra\u2019 \u2019al, \u201cproclaim against\u201d), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive \u05e7\u05b0\u05e8\u05b8\u05d0 \u05d0\u05b6\u05dc (q\u00ffra\u2019 \u2019el, \u201cproclaim to\u201d) which often designates an oracle of deliverance or a call to repentance, with an accompanying offer of deliverance that is either explicit or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. \u05e7\u05e8\u05d0 8; BDB 895 s.v. \u05e7\u05b8\u05e8\u05b8\u05d0 3.a). This shift from the adversative preposition \u05e2\u05b7\u05dc (\u201cagainst\u201d) to the more positive preposition \u05d0\u05b6\u05dc (\u201cto\u201d) might signal a shift in God\u2019s intentions or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8\u201310). Jonah later complains that he knew that God was likely to relent from the threatened judgment all along (4:2).
sn The commands of 1:2 are repeated here. See the note there on the combination of \u201carise\u201d and \u201cgo.\u201d
tn Heb \u201cNineveh, the great city.\u201d"}, {"pk": 2847284, "translation": "NET", "book": 32, "chapter": 3, "verse": 3, "text": "So Jonah went immediately to Nineveh, as the LORD had said. (Now Nineveh was an enormous city \u2014 it required three days to walk through it!)", "comment": "tn Heb \u201cwas a great city to God/gods.\u201d The greatness of Nineveh has been mentioned already in 1:2 and 3:2. What is being added now? Does the term \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (le\u2019lohim, \u201cto God/gods\u201d) (1) refer to the Lord\u2019s personal estimate of the city, (2) does it speak of the city as \u201cbelonging to\u201d God, (3) does it refer to Nineveh as a city with many shrines and gods, or (4) is it simply an idiomatic reinforcement of the city\u2019s size? Interpreters do not agree on the answer. To introduce the idea either of God\u2019s ownership or of dedication to idolatry (though not impossible) is unexpected here, being without parallel or follow-up elsewhere in the book. The alternatives \u201cgreat/large/important in God\u2019s estimation\u201d (consider Ps 89:41b) or the merely idiomatic \u201cexceptionally great/large/important\u201d could both be amplified by focus on physical size in the following phrase and are both consistent with emphases elsewhere in the book (Jonah 4:11 again puts attention on size \u2013 of population). If \u201cgreat\u201d is best understood as a reference primarily to size here, in view of the following phrase and v. 4a (Jonah went \u201cone day\u2019s walk\u201d), rather than to importance, this might weigh slightly in favor of an idiomatic \u201cvery great/large,\u201d though no example with \u201cGod\u201d used idiomatically to indicate superlative (Gen 23:6; 30:8; Exod 9:28; 1 Sam 14:15; Pss 36:6; 80:10) has exactly the same construction as the wording in Jonah 3:3.
tn Heb \u201ca three-day walk.\u201d The term \u201crequired\u201d is supplied in the translation for the sake of smoothness and clarity.sn Required three days to walk through it. Although this phrase is one of the several indications in the book of Jonah of Nineveh\u2019s impressive size, interpreters are not precisely sure what \u201ca three-day walk\u201d means. In light of the existing archaeological remains, the phrase does not describe the length of time it would have taken a person to walk around the walls of the city or to walk from one end of the walled city to the other. Other suggestions are that it may indicate the time required to walk from one edge of Nineveh\u2019s environs to the other (in other words, including outlying regions) or that it indicates the time required to arrive, do business, and leave. More information might also show that the phrase involved an idiomatic description (consider Gen 30:36; Exod 3:18; a three-day-journey would be different for families than for soldiers, for example), rather than a precise measurement of distance, for which terms were available (Ezek 45:1\u20136; 48:8\u201335). With twenty miles as quite a full day\u2019s walk, it seems possible and simplest, however, to take the phrase as including an outlying region associated with Nineveh, about sixty miles in length."}, {"pk": 2847285, "translation": "NET", "book": 32, "chapter": 3, "verse": 4, "text": "When Jonah began to enter the city one day\u2019s walk, he announced, \u201cAt the end of forty days, Nineveh will be overthrown!\u201d", "comment": "tn Heb \u201cbe overturned.\u201d The Niphal \u05e0\u05b6\u05d4\u05b0\u05e4\u05bc\u05b8\u05db\u05b6\u05ea (nehpakhet, \u201cbe overturned\u201d) refers to a city being overthrown and destroyed (BDB 246 s.v. \u05d4\u05b8\u05e4\u05b7\u05da\u05b0 2.d). The related Qal form refers to the destruction of a city by military conquest (Judg 7:3; 2 Sam 10:3; 2 Kgs 21:13; Amos 4:11) or divine intervention as in the case of Sodom and Gomorrah (Gen 19:21, 25, 29; Deut 29:22; Jer 20:16; Lam 4:6; BDB 245 s.v. 1.b). The participle form used here depicts an imminent future action (see IBHS 627-28 \u00a737.6f) which is specified as only \u201cforty days\u201d away.
tn Heb \u201cYet forty days and Nineveh will be overthrown!\u201d The adverbial use of \u05e2\u05d5\u05b9\u05d3 (\u2019od, \u201cyet\u201d) denotes limited temporal continuation (BDB 728 s.v. \u05e2\u05d5\u05b9\u05d3 1.a; Gen 29:7; Isa 10:32). Tg. Jonah 3:4 rendered it as \u201cat the end of [forty days, Nineveh will be overthrown].\u201d"}, {"pk": 2847286, "translation": "NET", "book": 32, "chapter": 3, "verse": 5, "text": "The people of Nineveh believed in God, and they declared a fast and put on sackcloth, from the greatest to the least of them.", "comment": "tn Heb \u201cfrom the greatest of them to the least of them.\u201d
tn Heb \u201cmen.\u201d The term is used generically here for \u201cpeople\u201d (so KJV, ASV, and many other English versions); cf. NIV \u201cthe Ninevites.\u201d
sn The people of Nineveh believed in God\u2026. Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth (2 Sam 12:16, 19\u201323; 1 Kgs 21:27\u201329; Neh 9:1\u20132). Then vv. 6\u20139 provide specific details, focusing on the king\u2019s reaction. The Ninevites\u2019 response parallels the response of the pagan sailors in 1:6 and 13-16."}, {"pk": 2847287, "translation": "NET", "book": 32, "chapter": 3, "verse": 6, "text": "When the news reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes.", "comment": "tn Heb \u201cword\u201d or \u201cmatter.\u201d"}, {"pk": 2847288, "translation": "NET", "book": 32, "chapter": 3, "verse": 7, "text": "He issued a proclamation and said, \u201cIn Nineveh, by the decree of the king and his nobles: No human or animal, cattle or sheep, is to taste anything; they must not eat and they must not drink water.", "comment": "tn Contrary to many modern English versions, the present translation understands the king\u2019s proclamation to begin after the phrase \u201cand he said\u201d (rather than after \u201cin Nineveh\u201d), as do quotations in 1:14; 2:2, 4; 4:2, 8, 9. In Jonah where the quotation does not begin immediately after \u201csaid\u201d (\u05d0\u05b8\u05de\u05b7\u05e8, \u2019amar), it is only the speaker or addressee or both that come between \u201csaid\u201d and the start of the quotation (1:6, 7, 8, 9, 10, 11, 12; 4:4, 9, 10; cf. 1:1; 3:1)."}, {"pk": 2847289, "translation": "NET", "book": 32, "chapter": 3, "verse": 8, "text": "Every person and animal must put on sackcloth and must cry earnestly to God, and everyone must turn from their evil way of living and from the violence that they do.", "comment": "tn Heb \u201cthat is in their hands.\u201d By speaking of the harm they did as \u201cin their hands,\u201d the king recognized the Ninevites\u2019 personal awareness and immediate responsibility. The term \u201chands\u201d is either a synecdoche of instrument (e.g., \u201cIs not the hand of Joab in all this?\u201d 2 Sam 14:19) or a synecdoche of part for the whole. The kings descriptive figure of speech reinforces their guilt.
tn Heb \u201cwith strength\u201d; KJV, NRSV \u201cmightily\u201d; NAB, NCV \u201cloudly\u201d; NIV \u201curgently.\u201d
tn Heb \u201clet them turn, a man from his evil way.\u201d The alternation between the plural verb \u05d5\u05b0\u05d9\u05b8\u05e9\u05c1\u05bb\u05d1\u05d5\u05bc (v\u00ffyashuvu, \u201cand let them turn\u201d) and the singular noun \u05d0\u05b4\u05d9\u05e9\u05c1 (\u2019ish, \u201ca man, each one\u201d) and the singular suffix on \u05de\u05b4\u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05d5\u05b9 (middarko, \u201cfrom his way\u201d) emphasizes that each and every person in the collective unity is called to repent.
tn Heb \u201chis.\u201d See the preceding note on \u201cone.\u201d
tn Heb \u201cevil way.\u201d For other examples of \u201cway\u201d as \u201cway of living,\u201d see Judg 2:17; Ps 107:17\u201322; Prov 4:25\u201327; 5:21."}, {"pk": 2847290, "translation": "NET", "book": 32, "chapter": 3, "verse": 9, "text": "Who knows? Perhaps God might be willing to change his mind and relent and turn from his fierce anger so that we might not die.\u201d", "comment": "sn The king expresses his uncertainty whether Jonah\u2019s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the king\u2019s uncertainty.
tn The imperfect verb \u05e0\u05b9\u05d0\u05d1\u05b5\u05d3 (no\u2019ved, \u201cwe might not die\u201d) functions in a modal sense, denoting possibility. The king\u2019s hope parallels that of the ship\u2019s captain in 1:6. See also Exod 32:7\u201314; 2 Sam 12:14\u201322; 1 Kgs 8:33\u201343; 21:17\u201329; Jer 18:6\u20138; Joel 2:11\u201315.
tn Heb \u201cfrom the burning of his nose/face.\u201d See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.
tn \u201che might turn and relent.\u201d The two verbs \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 \u05d5\u05b0\u05e0\u05b4\u05d7\u05b7\u05dd (yashub v\u00ffnikham) may function independently (\u201cturn and repent\u201d) or form a verbal hendiadys (\u201cbe willing to turn\u201d; see IBHS 540 \u00a732.3b). The imperfect \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 and the perfect with prefixed vav \u05d5\u05b0\u05e0\u05b4\u05d7\u05b7\u05dd form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (\u201cWho knows\u2026?\u201d). When used in reference to past actions, \u05e9\u05c1\u05d5\u05bc\u05d1 (shub) can mean \u201cto be sorry\u201d or \u201cto regret\u201d that someone did something in the past, and when used in reference to future planned actions, it can mean \u201cto change one\u2019s mind\u201d about doing something or \u201cto relent\u201d from sending judgment (BDB 997 s.v. \u05e9\u05c1\u05d5\u05bc\u05d1 6). The verb \u05e0\u05b4\u05d7\u05b7\u05dd (nikham) can mean \u201cto be sorry\u201d about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) and \u201cto change one\u2019s mind\u201d about future actions (BDB 637 s.v. \u05e0\u05d7\u05dd 2). These two verbs are used together elsewhere in passages that consider the question of whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root \u05e9\u05c1\u05d5\u05bc\u05d1 is used four times in vv. 8\u201310, twice of the Ninevites \u201crepenting\u201d from their moral evil and twice of God \u201crelenting\u201d from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of God\u2019s response: if the people repent, God might relent."}, {"pk": 2847291, "translation": "NET", "book": 32, "chapter": 3, "verse": 10, "text": "When God saw their actions \u2014 they turned from their evil way of living! \u2014 God relented concerning the judgment he had threatened them with and he did not destroy them.", "comment": "tn This clause is introduced by \u05db\u05bc\u05b4\u05d9 (ki, \u201cthat\u201d) and functions as an epexegetical, explanatory clause.
tn Heb \u201ccalamity\u201d or \u201cdisaster.\u201d The noun \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201ccalamity, disaster\u201d) functions as a metonymy of result \u2013 the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2; HALOT 1263 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4 6). The root \u05e8\u05b8\u05e2\u05b8\u05d4 is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites\u2019 moral \u201cevil\u201d (vv. 8 and 10a) and here it refers to the \u201ccalamity\u201d or \u201cdisaster\u201d that the Lord had threatened (v. 10b). This repetition of the root forms a polysemantic wordplay that exploits this broad range of meanings of the noun. The wordplay emphasizes that God\u2019s response was appropriate: because the Ninevites repented from their moral \u201cevil\u201d God relented from the \u201ccalamity\u201d he had threatened.
tn Heb \u201cfrom their evil way\u201d (so KJV, ASV, NAB); NASB \u201cwicked way.\u201d
tn Heb \u201cthe disaster that he had spoken to do to them.\u201d
tn Heb \u201cand he did not do it.\u201d See notes on 3:8\u20139."}, {"pk": 2847292, "translation": "NET", "book": 32, "chapter": 4, "verse": 1, "text": "This displeased Jonah terribly and he became very angry.", "comment": "tn Heb \u201cIt was evil to Jonah, a great evil.\u201d The cognate accusative construction \u05e8\u05d5\u05b7\u05d9\u05bc\u05b5\u05e8\u05e2...\u05e8\u05b8\u05e2\u05b8\u05d4\u05b7 (vayyera\u2019\u2026ra\u2019ah) emphasizes the great magnitude of his displeasure (e.g., Neh 2:10 for the identical construction; see IBHS 167 \u00a710.2.1g). The verb \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019) means \u201cto be displeasing\u201d (BDB 949 s.v. \u05e8\u05b8\u05e2\u05b7\u05e2 1; e.g., Gen 21:11, 12; 48:17; Num 11:16; 22:34; Josh 24:15; 1 Sam 8:6; 2 Sam 11:25; Neh 2:10; 13:8; Prov 24:18; Jer 40:4). The use of the verb \u05e8\u05b8\u05e2\u05b7\u05e2 (\u201cto be evil, bad\u201d) and the noun \u05e8\u05b8\u05e2\u05b8\u05d4 (\u201cevil, bad, calamity\u201d) here in 4:1 creates a wordplay with the use of \u05e8\u05b8\u05e2\u05b8\u05d4 in 3:8\u201310. When God saw that the Ninevites repented from their moral evil (\u05e8\u05b8\u05e2\u05b8\u05d4), he relented from the calamity (\u05e8\u05b8\u05e2\u05b8\u05d4) that he had threatened \u2013 and this development greatly displeased (\u05e8\u05b8\u05e2\u05b8\u05d4) Jonah.
tn Heb \u201cit burned to him.\u201d The verb \u05d7\u05b8\u05e8\u05b8\u05d4 (kharah, \u201cto burn\u201d) functions figuratively here (hypocatastasis) referring to anger (BDB 354 s.v. \u05d7\u05b8\u05e8\u05b8\u05d4). It is related to the noun \u05d7\u05b2\u05e8\u05d5\u05b9\u05df (kharon, \u201cheat/burning\u201d) in the phrase \u201cthe heat of his anger\u201d in 3:9. The repetition of the root highlights the contrast in attitudes between Jonah and God: God\u2019s burning anger \u201ccooled off\u201d when the Ninevites repented, but Jonah\u2019s anger was \u201ckindled\u201d when God did not destroy Nineveh."}, {"pk": 2847293, "translation": "NET", "book": 32, "chapter": 4, "verse": 2, "text": "He prayed to the LORD and said, \u201cOh, LORD, this is just what I thought would happen when I was in my own country. This is what I tried to prevent by attempting to escape to Tarshish! \u2014 because I knew that you are gracious and compassionate, slow to anger and abounding in mercy, and one who relents concerning threatened judgment.", "comment": "tn Heb \u201cgreat\u201d (so KJV); ASV, NASB \u201cabundant\u201d; NAB \u201crich in clemency.\u201d
tn Heb \u201cmy saying?\u201d The first common singular suffix on \u05d3\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9 (d\u00ffvari, \u201cmy saying\u201d) functions as a subjective genitive: \u201cI said.\u201d The verb \u05d0\u05b8\u05de\u05b7\u05e8 (\u2019amar, \u201cto say\u201d) here refers to the inner speech and thoughts of Jonah (see HALOT 66 s.v. \u05d0\u05de\u05e8 4; BDB 56 s.v. \u05d0\u05b8\u05de\u05b7\u05e8 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it \u201cI said\u201d or \u201cmy saying,\u201d a few take it as inner speech: \u201cThis is what I feared\u201d (NEB), \u201cIt is just as I feared\u201d (REB), \u201cI knew from the very beginning\u201d (CEV).
tn The phrase \u201cwould happen\u201d does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.
tn Heb \u201cIs this not my saying while I was in my own country?\u201d The rhetorical question implies a positive answer (\u201cYes, this was the very thing that Jonah had anticipated would happen all along!\u201d) so it is rendered as an emphatic declaration in the translation.
tn Or \u201cThis is why I originally fled to Tarshish.\u201d The verb \u05e7\u05b8\u05d3\u05b7\u05dd (qadam) in the Piel stem has a broad range of meanings and here could mean: (1) \u201cto go before, be in front of\u201d (1 Sam 20:25; Ps 68:26); (2) \u201cto do [something] beforehand,\u201d (Ps 119:147); or (3) \u201cto anticipate, to do [something] early, forestall [something]\u201d (Ps 119:148). The lexicons nuance Jonah 4:2 as \u201cto do [something] for the first time\u201d (HALOT 1069 s.v. \u05e7\u05d3\u05dd 4) or \u201cto do [something] beforehand\u201d (BDB 870 s.v. \u05e7\u05b8\u05d3\u05b7\u05dd 3). The phrase \u05e7\u05b4\u05d3\u05bc\u05b7\u05de\u05b0\u05ea\u05bc\u05b4\u05d9 \u05dc\u05b4\u05d1\u05b0\u05e8\u05b9\u05d7\u05b7 (qiddamti livroakh, \u201cI did the first time to flee\u201d) is an idiom that probably means \u201cI originally fled\u201d or \u201cI fled the first time.\u201d The infinitive construct \u05dc\u05b4\u05d1\u05b0\u05e8\u05b9\u05d7\u05b7 (\u201cto flee\u201d) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for \u05e7\u05b8\u05d3\u05b7\u05dd: (1) \u201cto do [something] for the first time, beforehand\u201d: \u201cThat is why I fled beforehand\u201d (JPS, NJPS), \u201cI fled before\u201d (KJV), \u201cI fled previously\u201d (NKJV), \u201cI fled at the beginning\u201d (NRSV), \u201cI first tried to flee\u201d (NJB), \u201cI fled at first\u201d (NAB); (2) \u201cto do [something] early, to hasten to do [something]\u201d: \u201cThat is why I was so quick to flee\u201d (NIV), \u201cI hastened to flee\u201d (ASV), \u201cI made haste to flee\u201d (RSV), \u201cI did my best to run away\u201d (TEV); and (3) \u201cto anticipate, forestall [something]\u201d: \u201cit was to forestall this that I tried to escape to Tarshish\u201d (REB), \u201cto forestall it I tried to escape to Tarshish\u201d (NEB), \u201cin order to forestall this I fled\u201d (NASB). The ancient versions also handle it variously: (1) \u201cto do [something] early, to hasten to do [something]\u201d: \u201cTherefore I made haste to flee\u201d (LXX), \u201cThat is why I hastened to run away\u201d (Tg. Jonah 4:2); and (2) \u201cto go before, to be in front\u201d: \u201cTherefore I went before to flee to Tarshish\u201d (Vulgate). The two most likely options are (1) \u201cto do [something] the first time\u201d = \u201cThis is why I originally fled to Tarshish\u201d and (2) \u201cto anticipate, forestall [something]\u201d = \u201cThis is what I tried to forestall [= prevent] by fleeing to Tarshish.\u201d
tn See note on the phrase \u201cto Tarshish\u201d in 1:3.sn The narrator skillfully withheld Jonah\u2019s motivations from the reader up to this point for rhetorical effect \u2013 to build suspense and to create a shocking, surprising effect. Now, for the first time, the narrator reveals why Jonah fled from the commission of God in 1:3 \u2013 he had not wanted to give God the opportunity to relent from judging Nineveh! Jonah knew that if he preached in Nineveh, the people might repent and as a result, God might more than likely relent from sending judgment. Hoping to seal their fate, Jonah had originally refused to preach so that the Ninevites would not have an opportunity to repent. Apparently Jonah hoped that God would have therefore judged them without advance warning. Or perhaps he was afraid he would betray his nationalistic self-interests by functioning as the instrument through which the Lord would spare Israel\u2019s main enemy. Jonah probably wanted God to destroy Nineveh for three reasons: (1) as a loyal nationalist, he despised non-Israelites (cf. 1:9); (2) he believed that idolaters had forfeited any opportunity to be shown mercy (cf. 2:9\u201310); and (3) the prophets Amos and Hosea had recently announced that God would sovereignly use the Assyrians to judge unrepentant Israel (Hos 9:3; 11:5) and take them into exile (Amos 5:27). If God destroyed Nineveh, the Assyrians would not be able to destroy Israel. The better solution would have been for Jonah to work for the repentance of Nineveh and Israel.
tn Or \u201cknow.\u201d What Jonah knew then he still knows about the Lord\u2019s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here.
tn Heb \u201clong of nostrils.\u201d Because the nose often expresses anger through flared nostrils it became the source of this idiom meaning \u201cslow to anger\u201d (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. \u05d0\u05b8\u05e8\u05b5\u05da\u05b0).
tn Heb \u201ccalamity.\u201d The noun \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201ccalamity, disaster\u201d) functions as a metonymy of result \u2013 the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2). The classic statement of God\u2019s willingness to relent from judgment when a sinful people repent is Jer 18:1\u201311.sn Jonah is precisely correct in his listing of the Lord\u2019s attributes. See Exod 34:6\u20137; Num 14:18\u201319; 2 Chr 30:9; Neh 9:17, 31\u201332; Pss 86:3\u20138, 15; 103:2\u201313; 116:5 (note the parallels to Jonah 2 in Ps 116:1\u20134); 145:8; Neh 9:17; Joel 2:13."}, {"pk": 2847294, "translation": "NET", "book": 32, "chapter": 4, "verse": 3, "text": "So now, LORD, kill me instead, because I would rather die than live!\u201d", "comment": "tn Heb \u201ctake my life from me.\u201d
tn Heb \u201cbetter my death than my life.\u201d"}, {"pk": 2847295, "translation": "NET", "book": 32, "chapter": 4, "verse": 4, "text": "The LORD said, \u201cAre you really so very angry?\u201d", "comment": "tn Heb \u201cRightly does it burn to you?\u201d Note this question occurs again in v. 9, there concerning the withered plant. \u201cDoes it so thoroughly burn to you?\u201d or \u201cDoes it rightly burn to you?\u201d or \u201cDoes it burn so thoroughly to you?\u201d The Hiphil of \u05d9\u05b8\u05d8\u05b7\u05d1 (yatav, \u201cto do good\u201d) here may have one of two meanings: (1) It may mean \u201cto do [something] rightly\u201d in terms of ethical right and wrong (BDB 406 s.v. \u05d9\u05b8\u05d8\u05b7\u05d1 5.b; HALOT 408 s.v. \u05d9\u05d8\u05d1 3.c; e.g., Gen 4:7; Lev 5:4; Pss 36:4; 119:68; Isa 1:17; Jer 4:22; 13:23). This approach is adopted by many English versions: \u201cDo you have any right to be angry?\u201d (NIV); \u201cAre you right to be angry?\u201d (REB, NJB); \u201cIs it right for you to be angry?\u201d (NRSV, NLT); \u201cDo you have good reason to be angry?\u201d (NASB); \u201cDo you do well to be angry?\u201d (cf. KJV, NKJV, ASV, RSV); \u201cWhat right do you have to be angry?\u201d (cf. TEV, CEV). (2) It may be used as an adverb meaning \u201cwell, utterly, thoroughly\u201d (BDB 405 s.v. 3; HALOT 408 s.v. 5; e.g., Deut 9:21; 13:15; 17:4; 19:18; 27:8; 1 Sam 16:17; 2 Kgs 11:18; Prov 15:2; Isa 23:16; Jer 1:12; Ezek 33:32; Mic 7:3). This view is adopted by other English versions: \u201cAre you that deeply grieved?\u201d (JPS, NJPS); \u201cAre you so angry?\u201d (NEB). This is also the approach of the Tg. Jonah 4:4: \u201cAre you that greatly angered?\u201d Whether or not Jonah had the right to be angry about the death of the plant is a trivial issue. Instead the dialogue focuses on the depth of Jonah\u2019s anger: he would rather be dead than alive (vv. 3, 8) and he concludes by saying that he was as angry as he could possibly be (v. 9; see note on \u05e2\u05b7\u05d3\u05be\u05de\u05b8\u05d5\u05b6\u05ea [\u2019ad-mavet, \u201cto death\u201d] in v. 9). the Lord then uses an a fortiori argument (from lesser to greater): Jonah was very upset that the plant had died (v. 10), likewise God was very concerned about averting the destruction of Nineveh (v. 11).sn The use of the term \u05d9\u05b8\u05d8\u05b7\u05d1 (yatab, \u201crightly, good\u201d) creates a wordplay with its antonym \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cevil, wrong\u201d) which is used in 4:1 of Jonah\u2019s bad attitude.
tn Heb \u201cDoes it burn to you?\u201d The verb \u05d7\u05b8\u05e8\u05b8\u05d4 (kharah, \u201cto burn\u201d) functions figuratively here (hypocatastasis) to refer to strong anger (BDB 354 s.v. \u05d7\u05b8\u05e8\u05b8\u05d4). The verb is repeated from v. 1 and will be used again in v. 9."}, {"pk": 2847296, "translation": "NET", "book": 32, "chapter": 4, "verse": 5, "text": "Jonah left the city and sat down east of it. He made a shelter for himself there and sat down under it in the shade to see what would happen to the city.", "comment": "tn Heb \u201cfrom the east\u201d or \u201cfrom the front.\u201d When used to designate a location, the noun \u05e7\u05b6\u05d3\u05b6\u05dd (qedem) may mean \u201cfront\u201d (BDB 869 s.v. \u05e7\u05b6\u05d3\u05b6\u05dd 1.a) or \u201ceast\u201d (BDB 869 s.v. 1.b). The construction \u05e7\u05b6\u05d3\u05b6\u05dd + preposition \u05de\u05b4\u05df (min, \u201cfrom\u201d) means \u201cfrom the front\u201d = \u201cin front of\u201d (Job 23:8; Ps 139:5; Isa 9:11) or \u201cfrom the east\u201d = \u201ceastward, on the east side\u201d (Gen 3:21; 12:8; Num 34:11; Josh 7:2; Ezek 11:23). Because the morning sunrise beat down upon Jonah (v. 8) and because the main city gate of Nineveh opened to the east, the term probably means \u201con the east side\u201d of the city. But \u201cin front of\u201d the city would mean the same in this case.
tn Heb \u201cof the city.\u201d For stylistic reasons, to avoid redundancy, the noun \u201ccity\u201d has been replaced here by the pronoun (\u201cit\u201d) in the translation.
sn Apparently Jonah hoped that he might have persuaded the Lord to \u201cchange his mind\u201d again (see 3:8\u201310) and to judge Nineveh after all."}, {"pk": 2847297, "translation": "NET", "book": 32, "chapter": 4, "verse": 6, "text": "The LORD God appointed a little plant and caused it to grow up over Jonah to be a shade over his head to rescue him from his misery. Now Jonah was very delighted about the little plant.", "comment": "tn Heb \u201che rejoiced with great joy.\u201d The cognate accusative construction repeats the verb and noun of the consonantal root \u05e9\u05c2\u05de\u05d7 (smkh, \u201crejoice\u201d) for emphasis; it means \u201che rejoiced with great joy\u201d or \u201che was greatly delighted\u201d (see IBHS 167 \u00a710.2.1g). This cognate accusative construction ironically mirrors the identical syntax of v. 1, \u201che was angry with great anger.\u201d The narrator repeated this construction to emphasize the contrast between Jonah\u2019s anger that Nineveh was spared and his joy that his discomfort was relieved.
tn The noun \u05e7\u05b4\u05d9\u05e7\u05b8\u05d9\u05d5\u05b9\u05df (qiqayon, \u201cplant\u201d) has the suffixed ending \u05d5\u05b9\u05df- which denotes a diminutive (see IBHS 92 \u00a75.7b), so it can be nuanced \u201clittle plant.\u201d For the probable reason that the narrator used the diminutive form here, see the note on \u201clittle\u201d in v. 10.
tn The verb \u05de\u05b8\u05e0\u05b8\u05d4 (manah) in the Piel stem is used elsewhere in Jonah meaning \u201cto send, to appoint\u201d (Jonah 2:1; 4:6\u20138; HALOT 599 s.v. \u05de\u05e0\u05d4 2; BDB 584 s.v. \u05de\u05b8\u05e0\u05b8\u05d4).
tc The consonantal form \u05dc\u05d4\u05e6\u05d9\u05dc is vocalized by the MT as \u05dc\u05b4\u05d4\u05b7\u05e6\u05bc\u05b4\u05d9\u05dc (l\u00ffhatsil), a Hiphil infinitive construct from \u05e0\u05b8\u05e6\u05b7\u05dc (natsal, \u201cto deliver, rescue\u201d; BDB 664-65 s.v. \u05e0\u05b8\u05e6\u05b7\u05dc). However, the LXX\u2019s \u03c4\u03bf\u1fe6 \u03c3\u03ba\u03b9\u03ac\u03b6\u03b5\u03b9\u03bd (tou skiazein, \u201cto shade\u201d) reflects an alternate vocalization tradition of \u05dc\u05b0\u05d4\u05b8\u05e6\u05b5\u05d9\u05dc (l\u00ffhatsel), a Niphal infinitive construct from \u05e6\u05b8\u05dc\u05b7\u05dc (tsalal, \u201cto shade\u201d; see BDB 853 s.v. \u05e6\u05b8\u05dc\u05b7\u05dc). The MT vocalization is preferred for several reasons. First, it is the more difficult form with the assimilated nun. Second, the presence of the noun \u05e6\u05b5\u05dc (tsel, \u201cshadow\u201d) just two words before helps to explain the origin of the LXX vocalization which was influenced by this noun in the immediate context. Third, God\u2019s primary motivation in giving the plant to Jonah was not simply to provide shade for him because the next day the Lord killed the plant (v. 7). God\u2019s primary motivation was to create a situation to \u201crescue\u201d Jonah from his bad attitude. Nevertheless, the narrator\u2019s choice of the somewhat ambiguous consonantal form \u05dc\u05d4\u05e6\u05d9\u05dc might have been done to create a wordplay on \u05e0\u05b8\u05e6\u05b7\u05dc (\u201cto rescue, deliver\u201d) and \u05e6\u05b8\u05dc\u05b7\u05dc (\u201cto shade\u201d). Jonah thought that God was providing him shade, but God was really working to deliver him from his evil attitude, as the ensuing dialogue indicates.
tn Or \u201cevil attitude.\u201d The meaning of the noun \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah) is intentionally ambiguous; the author puns on its broad range of meanings to create a polysemantic wordplay. It has a broad range of meanings: (1) \u201cdistress, misery, discomfort\u201d (2) \u201cmisfortune, injury,\u201d (3) \u201ccalamity, disaster,\u201d (4) \u201cmoral evil,\u201d and (5) \u201cill-disposed, evil attitude\u201d (see BDB 949 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4; HALOT 1262-63 s.v. \u05e8\u05b8\u05e2\u05b8\u05d4). The narrator has used several meanings of \u05e8\u05b8\u05e2\u05b8\u05d4 in 3:8\u20134:2, namely, \u201cmoral evil\u201d (3:8, 10) and \u201ccalamity, disaster\u201d (3:9, 10; 4:2), as well as the related verb \u05e8\u05b8\u05e2\u05b7\u05e2 (ra\u2019a\u2019, \u201cto be displeasing\u201d; see 4:1). Here the narrator puns on the meaning \u201cdiscomfort\u201d created by the scorching desert heat, but God\u2019s primary motivation is to \u201cdeliver\u201d Jonah \u2013 not from something as trivial as physical discomfort from heat \u2013 but from his sinful attitude about Gods willingness to spare Nineveh. This gives the term an especially ironic twist: Jonah is only concerned about being delivered from his physical \u201cdiscomfort,\u201d while God wants to deliver him from his \u201cevil attitude.\u201d"}, {"pk": 2847298, "translation": "NET", "book": 32, "chapter": 4, "verse": 7, "text": "So God sent a worm at dawn the next day, and it attacked the little plant so that it dried up.", "comment": "tn Or \u201cappointed.\u201d The verb \u05de\u05b8\u05e0\u05b8\u05d4 (manah) in the Piel stem means \u201cto send, to appoint\u201d (Ps 61:8; Jonah 2:1; 4:6\u20138; Dan 1:5, 10\u201311; HALOT 599 s.v. \u05de\u05e0\u05d4 2; BDB 584 s.v. \u05de\u05b8\u05e0\u05b8\u05d4)."}, {"pk": 2847299, "translation": "NET", "book": 32, "chapter": 4, "verse": 8, "text": "When the sun began to shine, God sent a hot east wind. So the sun beat down on Jonah\u2019s head, and he grew faint. So he despaired of life, and said, \u201cI would rather die than live!\u201d", "comment": "tn Heb \u201cbetter my death than my life.\u201dsn Jonah repeats his assessment, found also in 4:3.
tn Heb \u201cattacked\u201d or \u201csmote.\u201d
tn Or \u201cappointed.\u201d See preceding note on v. 7.
tc The MT adjective \u05d7\u05b2\u05e8\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9\u05ea (kharishit, \u201cautumnal\u201d) is a hapax legomenon with an unclear meaning (BDB 362 s.v. \u05d7\u05b2\u05e8\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9); therefore, the BHS editors propose a conjectural emendation to the adjective \u05d7\u05b2\u05e8\u05b4\u05d9\u05e4\u05b4\u05d9\u05ea (kharifit, \u201cautumnal\u201d) from the noun \u05d7\u05b9\u05e8\u05b6\u05e3 (khoref, \u201cautumn\u201d; see BDB 358 s.v. \u05d7\u05e8\u05b6\u05e3). However, this emendation would also create a hapax legomenon and it would be no more clear than relating the MT\u2019s \u05d7\u05b2\u05e8\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9\u05ea to I \u05d7\u05b8\u05e8\u05b7\u05e9\u05c1 (kharash, \u201cto plough\u201d [in autumn harvest]).tn Heb \u201cautumnal\u201d or \u201csultry.\u201d The adjective \u05d7\u05b2\u05e8\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9\u05ea is a hapax legomenon whose meaning is unclear; it might mean \u201cautumnal\u201d (from I \u05d7\u05b8\u05e8\u05b7\u05e9\u05c1, kharash; \u201cto plough\u201d [in the autumn harvest-time]), \u201csilent\u201d = \u201csultry\u201d (from IV. \u05d7\u05e8\u05e9\u05c1, \u201cto be silent\u201d; BDB 362 s.v. \u05d7\u05b2\u05e8\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9). The form \u05d7\u05b2\u05e8\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9\u05ea might be an alternate spelling of \u05d7\u05b2\u05e8\u05b4\u05d9\u05e1\u05b4\u05d9\u05ea (kharisit) from the noun \u05d7\u05b6\u05e8\u05b6\u05e1 (kheres, \u201csun\u201d) and so mean \u201chot\u201d (BDB 362 s.v.).
tn Heb \u201che asked his soul to die.\u201d"}, {"pk": 2847300, "translation": "NET", "book": 32, "chapter": 4, "verse": 9, "text": "God said to Jonah, \u201cAre you really so very angry about the little plant?\u201d And he said, \u201cI am as angry as I could possibly be!\u201d", "comment": "tn Heb \u201cunto death.\u201d The phrase \u05e2\u05b7\u05d3\u05be\u05de\u05b8\u05d5\u05b6\u05ea (\u2019ad-mavet, \u201cunto death\u201d) is an idiomatic expression meaning \u201cto the extreme\u201d or simply \u201cextremely [angry]\u201d (HALOT 563 s.v. \u05de\u05b8\u05d5\u05b6\u05ea 1.c). The noun \u05de\u05b8\u05d5\u05b6\u05ea (\u201cdeath\u201d) is often used as an absolute superlative with a negative sense, similar to the English expression \u201cbored to death\u201d (IBHS 267-69 \u00a714.5). For example, \u201chis soul was vexed to death\u201d (\u05dc\u05b8\u05de\u05d5\u05bc\u05ea, lamut) means that he could no longer endure it (Judg 16:16), and \u201clove is as strong as death\u201d (\u05db\u05b7\u05de\u05bc\u05b8\u05d5\u05b6\u05ea, kammavet) means love is irresistible or exceedingly strong (Song 8:6). Here the expression \u201cI am angry unto death\u201d (\u05e2\u05b7\u05d3\u05be\u05de\u05b8\u05d5\u05b6\u05ea) means that Jonah could not be more angry. Unfortunately, this idiomatic expression has gone undetected by virtually every other major English version to date (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV, NJB, JPS, NJPS). The only English version that comes close to representing the idiom correctly is BBE: \u201cI have a right to be truly angry.\u201d
tn Heb \u201cIt thoroughly burns to me\u201d or \u201cIt rightly burns to me.\u201d
tn Heb \u201cDoes it burn so thoroughly to you?\u201d or \u201cDoes it burn rightly to you?\u201d See note on this expression in v. 4."}, {"pk": 2847301, "translation": "NET", "book": 32, "chapter": 4, "verse": 10, "text": "The LORD said, \u201cYou were upset about this little plant, something for which you have not worked nor did you do anything to make it grow. It grew up overnight and died the next day.", "comment": "tn Heb \u201cwhich was a son of a night and perished [as] a son of a night.\u201d
tn Heb \u201cwere troubled.\u201d The verb \u05d7\u05d5\u05bc\u05e1 (khus) has a basic three-fold range of meanings: (1) \u201cto be troubled about,\u201d (2) \u201cto look with compassion upon,\u201d and (3) \u201cto show pity, to spare [someone from death/judgment]\u201d (HALOT 298 s.v. \u05d7\u05d5\u05e1; BDB 299 s.v. \u05d7\u05d5\u05bc\u05e1). Clearly, here God is referring to Jonah\u2019s remorse and anger when the plant died (vv. 7\u20139), so here it means \u201cto be troubled about\u201d (HALOT 298 s.v. 1.c) rather than \u201cto pity\u201d (BDB 299 s.v. c). Elsewhere \u05d7\u05d5\u05bc\u05e1 describes emotional grief caused by the loss of property (Gen 45:20) and the death of family members (Deut 13:9 [ET 13:8]). The verb \u05d7\u05d5\u05bc\u05e1 is derived from a common Semitic root which has a basic meaning \u201cto pour out; to flow\u201d which is used in reference to emotion and tears in particular. This is seen in the Hebrew expression \u05ea\u05b8\u05d7\u05d5\u05bc\u05e1 \u05e2\u05b5\u05d9\u05df (takhush \u2019en, \u201cthe eyes flow\u201d) picturing tears of concern and grief (c.f., Gen 45:20; Deut 13:9 [ET 13:8]). The verb \u05d7\u05d5\u05bc\u05e1 will be used again in v. 11 but in a different sense (see note on v. 11).
tn The noun \u05e7\u05b4\u05d9\u05e7\u05b8\u05d9\u05d5\u05b9\u05df (qiqayon, \u201cplant\u201d) has the suffixed ending \u05d5\u05b9\u05df- which denotes a diminutive (see IBHS 92 \u00a75.7b); so it can be nuanced \u201clittle plant.\u201d The contrast between Jonah\u2019s concern for his \u201clittle\u201d plant (v. 10) and God\u2019s concern about this \u201cenormous\u201d city (v. 11) could not be greater! Jonah\u2019s misplaced priorities look exceedingly foolish and self-centered in comparison to God\u2019s global concern about the fate of 120,000 pagans."}, {"pk": 2847302, "translation": "NET", "book": 32, "chapter": 4, "verse": 11, "text": "Should I not be even more concerned about Nineveh, this enormous city? There are more than one hundred twenty thousand people in it who do not know right from wrong, as well as many animals!\u201d", "comment": "tn Heb \u201cand many animals.\u201d
tn Heb \u201ctheir right from their left.\u201d Interpreters wonder exactly what deficiency is meant by the phrase \u201cdo not know their right from their left.\u201d The expression does not appear elsewhere in biblical Hebrew. It probably does not mean, as sometimes suggested, that Nineveh had 120,000 small children (the term \u05d0\u05b8\u05d3\u05b8\u05dd, \u2019adam, \u201cpeople,\u201d does not seem to be used of children alone). In any case, it refers to a deficiency in discernment that Jonah and the initial readers of Jonah would no doubt have considered themselves free of. For partial parallels see 2 Sam 19:35; Eccl 10:2; Ezek 22:26; 44:23.
tn Heb \u201cthe great city.\u201d
tn Heb \u201cYou\u2026Should I not spare\u2026?\u201d This is an a fortiori argument from lesser to greater. Since Jonah was \u201cupset\u201d (\u05d7\u05d5\u05bc\u05e1, khus) about such a trivial matter as the death of a little plant (the lesser), God had every right to \u201cspare\u201d (\u05d7\u05d5\u05bc\u05e1) the enormously populated city of Nineveh (the greater). The phrase \u201ceven more\u201d does not appear in Hebrew but is implied by this a fortiori argument.
tn Heb \u201cShould I not spare?\u201d; or \u201cShould I not show compassion?\u201d The verb \u05d7\u05d5\u05bc\u05e1 (khus) has a basic three-fold range of meanings: (1) \u201cto be troubled about,\u201d (2) \u201cto look with compassion upon,\u201d and (3) \u201cto show pity, to spare (someone from death/judgment)\u201d (HALOT 298 s.v. \u05d7\u05d5\u05e1; BDB 299 s.v. \u05d7\u05d5\u05bc\u05e1). In v. 10 it refers to Jonah\u2019s lament over the death of his plant, meaning \u201cto be upset about\u201d or \u201cto be troubled about\u201d (HALOT 298 s.v. 1.c). However, here in v. 11 it means \u201cto show pity, spare\u201d from judgment (BDB 298 s.v. b; HALOT 298 s.v. 1.a; e.g., 1 Sam 24:11; Jer 21:7; Ezek 24:14). It is often used in contexts which contemplate whether God will or will not spare a sinful people from judgment (Ezek 5:11; 7:4, 9; 8:19; 9:5, 10; 20:17). So this repetition of the same verb but in a different sense creates a polysemantic wordplay in vv. 10\u201311. However, the wordplay is obscured by the appropriate translation for each usage \u2013 \u201cbe upset about\u201d in v. 10 and \u201cto spare\u201d in v. 11 \u2013 therefore, the translation above attempts to bring out the wordplay in English: \u201cto be [even more] concerned about.\u201d
tn The emphatic use of the independent pronouns \u201cyou\u201d and \u201cI\u201d (\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4, \u2019attah, and \u05d0\u05b2\u05e0\u05b4\u05d9, \u2019ani) in vv. 10 and 11 creates an ironic comparison and emphasizes the strong contrast between the attitudes of Jonah and the Lord."}, {"pk": 2847303, "translation": "NET", "book": 33, "chapter": 1, "verse": 1, "text": "This is the prophetic message that the LORD gave to Micah of Moresheth. He delivered this message during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah. The prophecies pertain to Samaria and Jerusalem.", "comment": "tn The words \u201che delivered this message\u201d are not in the Hebrew text, but are supplied in the translation for clarification.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201cwhich he saw concerning.\u201d
tn Heb \u201cin the days of\u201d (so KJV, NASB, NRSV).
tn Heb \u201cThe word of the Lord which came to.\u201d"}, {"pk": 2847304, "translation": "NET", "book": 33, "chapter": 1, "verse": 2, "text": "Listen, all you nations! Pay attention, all inhabitants of earth! The sovereign LORD will testify against you; the LORD will accuse you from his majestic palace.", "comment": "tn Or \u201chis holy temple\u201d (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord\u2019s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).
tn Heb \u201cO peoples, all of them.\u201d
tn Heb \u201cO earth and all its fullness\u201d; KJV \u201cand all that therein is.\u201d
tn Heb \u201cMay the sovereign Lord testify against you.\u201d The verb \u05d5\u05b4\u05d9\u05d4\u05b4\u05d9 (vihiy) is jussive, which normally conveys a volitional sense of an urgent request or prayer (\u201cmay he testify!\u201d). However, GKC 325-26 \u00a7109.k notes that here the jussive form is used without any volitional sense for the ordinary imperfect, as a rhythmic shortening at the beginning of a sentence, thus removed as far as possible from the principal accent (cf. Gen 49:17; Deut 28:8; 1 Sam 10:5; 2 Sam 5:24; Hos 6:1; 11:4; Amos 5:14; Zeph 2:13; Zech 9:5; Pss 72:16\u201317; 104:31; Job 18:12; 20:23, 26, 28; 27:8; 33:21; 34:37; Ruth 3:4). Thus, the translation here renders the jussive as an ordinary imperfect. Some translations render it in a traditional jussive sense: (1) urgent request: \u201cAnd let my Lord God be your accuser\u201d (NJPS); or (2) dependent purpose/result: \u201cthat the Sovereign Lord may witness against you\u201d (NIV).
tn Heb \u201cthe Lord from his majestic palace.\u201d Since the verb is omitted it is unclear whether the implied term be supplied from the preceding line (\u201che will testify against you\u201d) or the following line (\u201che is leaving\u201d). So the line may be rendered \u201cthe Lord will accuse you from his majestic temple\u201d or \u201cthe Lord will come forth from his majestic temple.\u201d Most translations render it literally, but some remove the ambiguity: \u201cthe Lord God accuses you from his holy temple\u201d (CEV); \u201cHe speaks from his holy temple\u201d (TEV)."}, {"pk": 2847305, "translation": "NET", "book": 33, "chapter": 1, "verse": 3, "text": "Look, the LORD is coming out of his dwelling place! He will descend and march on the earth\u2019s mountaintops!", "comment": "tn Or \u201chigh places\u201d (KJV, NASB, NIV, NRSV, NLT).
tn Or \u201cFor look.\u201d The expression \u05db\u05bc\u05b4\u05d9\u05be\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 (ki-hinneh) may function as an explanatory introduction (\u201cFor look!\u201d; Isa 26:21; 60:2; 65:17, 18: 66:15; Jer 1:15; 25:29; 30:10; 45:5; 46:27; 50:9; Ezek 30:9; 36:9; Zech 2:10; 3:8), or as an emphatic introduction (\u201cLook!\u201d; Jdgs 3:15; Isa 3:1; Jer 8:17; 30:3; 49:15; Hos 9:6; Joel 3:1 [HT 4:1]; Amos 4:2, 13; 6:11, 14; 9:9; Hab 1:6; Zech 2:9 [HT 2:13]; Zech 3:9; 11:16)."}, {"pk": 2847306, "translation": "NET", "book": 33, "chapter": 1, "verse": 4, "text": "The mountains will disintegrate beneath him, and the valleys will be split in two. The mountains will melt like wax in a fire, the rocks will slide down like water cascading down a steep slope.", "comment": "tn Or \u201cmelt\u201d (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).
tn The words \u201cthe rocks will slide down\u201d are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse\u2019s first line.
tn The words \u201cthe mountains will melt\u201d are supplied in the translation for clarification. The simile extends back to the first line of the verse.
sn The mountains will disintegrate\u2026the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide."}, {"pk": 2847307, "translation": "NET", "book": 33, "chapter": 1, "verse": 5, "text": "All this is because of Jacob\u2019s rebellion and the sins of the nation of Israel. How has Jacob rebelled, you ask? Samaria epitomizes their rebellion! Where are Judah\u2019s pagan worship centers, you ask? They are right in Jerusalem!", "comment": "tn Heb \u201cWhat is the rebellion of Jacob?\u201d
tn Heb \u201cand because of.\u201d This was simplified in the translation for stylistic reasons.
tn Heb \u201chouse.\u201d
tn Heb \u201cWhat are Judah\u2019s high places?\u201d
tn Heb \u201cIs it not Jerusalem?\u201d The rhetorical question expects the answer, \u201cIt certainly is!\u201dsn In vv. 2\u20135 Micah narrows the scope of God\u2019s judgment from the nations (vv. 2\u20134) to his covenant people (v. 5). Universal judgment is coming, but ironically Israel is the focal point of God\u2019s anger. In v. 5c the prophet includes Judah within the scope of divine judgment, for it has followed in the pagan steps of the northern kingdom. He accomplishes this with rhetorical skill. In v. 5b he develops the first assertion of v. 5a (\u201cAll of this is because of Jacob\u2019s rebellion\u201d). One expects in v. 5c an elaboration of the second assertion in v. 5a (\u201cand the sins of the nation of Israel\u201d), which one assumes, in light of v. 5b, pertains to the northern kingdom. But the prophet specifies the \u201csins\u201d as \u201chigh places\u201d and makes it clear that \u201cthe nation of Israel\u201d includes Judah. Verses 6-7 further develop v. 5b (judgment on the northern kingdom), while vv. 8\u201316 expand on v. 5c (judgment on Judah).map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cIs it not Samaria?\u201d The negated rhetorical question expects the answer, \u201cIt certainly is!\u201d To make this clear the question has been translated as a strong affirmative statement."}, {"pk": 2847308, "translation": "NET", "book": 33, "chapter": 1, "verse": 6, "text": "\u201cI will turn Samaria into a heap of ruins in an open field \u2014 vineyards will be planted there! I will tumble the rubble of her stone walls down into the valley, and tear down her fortifications to their foundations.", "comment": "tn Heb \u201cpour\u201d (so NASB, NIV); KJV, NRSV \u201cpour down\u201d; NAB \u201cthrow down\u201d; NLT \u201croll.\u201d
map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
tn Heb \u201cinto a planting place for vineyards.\u201d
tn Heb \u201cher stones.\u201d The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.
tn Heb \u201cI will uncover her foundations.\u201d The term \u201cfoundations\u201d refers to the lower courses of the stones of the city\u2019s outer fortification walls."}, {"pk": 2847309, "translation": "NET", "book": 33, "chapter": 1, "verse": 7, "text": "All her carved idols will be smashed to pieces; all her metal cult statues will be destroyed by fire. I will make a waste heap of all her images. Since she gathered the metal as a prostitute collects her wages, the idols will become a prostitute\u2019s wages again.\u201d", "comment": "tn Heb \u201cI will make desolate\u201d (so NASB).
tn Or \u201cfor\u201d (KJV, NASB, NRSV).
tn Heb \u201cfor from a prostitute\u2019s wages she gathered, and to a prostitute\u2019s wages they will return.\u201d When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the Lord\u2019s fiery judgment would reduce the metal images to their original condition.
tn No object is specified in the Hebrew text; the words \u201cthe metal\u201d are supplied from the context.
tn Heb \u201cand all her prostitute\u2019s wages will be burned with fire.\u201dsn The precious metal used by Samaria\u2019s pagan worship centers to make idols are here compared to a prostitute\u2019s wages because Samaria had been unfaithful to the Lord and prostituted herself to pagan gods, such as Baal."}, {"pk": 2847310, "translation": "NET", "book": 33, "chapter": 1, "verse": 8, "text": "For this reason I will mourn and wail; I will walk around barefoot and without my outer garments. I will howl like a wild dog, and screech like an owl.", "comment": "tn Or \u201cstripped.\u201d The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17\u201319).
tn Heb \u201cI will make lamentation.\u201d
tn Heb \u201cnaked.\u201d This probably does not refer to complete nudity, but to stripping off one\u2019s outer garments as an outward sign of the destitution felt by the mourner.
tn The prophet is probably the speaker here.
tn Heb \u201c[make] a mourning.\u201d
tn Or \u201ca jackal\u201d; CEV \u201chowling wolves.\u201d
tn Or perhaps \u201costrich\u201d (cf. ASV, NAB, NASB, NRSV, NLT)."}, {"pk": 2847311, "translation": "NET", "book": 33, "chapter": 1, "verse": 9, "text": "For Samaria\u2019s disease is incurable. It has infected Judah; it has spread to the leadership of my people and has even contaminated Jerusalem!", "comment": "tn Heb \u201cthe gate.\u201d Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.
tn Heb \u201cto Jerusalem.\u201d The expression \u201cit has contaminated\u201d do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tc The MT reads the plural \u201cwounds\u201d; the singular is read by the LXX, Syriac, and Vg.tn Or \u201cwound.\u201d
tn Heb \u201ccome to.\u201d
tn Heb \u201cher\u201d; the referent (Samaria) has been specified in the translation for clarity.
tn Or \u201creached.\u201d"}, {"pk": 2847312, "translation": "NET", "book": 33, "chapter": 1, "verse": 10, "text": "Don\u2019t spread the news in Gath! Don\u2019t shed even a single tear! In Beth Leaphrah sit in the dust!", "comment": "tn The Hebrew infinitive absolute before the negated jussive emphasizes the prohibition.
tn Heb \u201cTell it not in Gath.\u201d The Hebrew word for \u201ctell\u201d (\u05e0\u05b8\u05d2\u05b7\u05d3, nagad) sounds like the name of the city, Gath (\u05d2\u05bc\u05b7\u05ea, gat).
tc The translation assumes a masculine plural imperative. If one were to emend \u05d1\u05bc\u05b0\u05d1\u05b5\u05d9\u05ea (b\u00ffvet) to \u05d1\u05b5\u05d9\u05ea (vet), Beth Leaphrah would then be the addressee and the feminine singular imperative (see Qere) could be retained, \u201cO Beth Leaphrah, sit in the dust.\u201dtn Heb \u201croll about in mourning in the dust\u201d; or \u201cwallow about in mourning in the dust.\u201d The verb \u05e4\u05bc\u05b8\u05dc\u05b7\u05e9\u05c1 (palash, \u201croll about in mourning [in dust]\u201d; HALOT 935 s.v. \u05e4\u05dc\u05e9\u05c1) is figurative (metonymy) for sitting as an outward sign of mourning.sn To sit in the dust was an outward sign of mourning. The name Beth Leaphrah means \u201chouse of dust.\u201d"}, {"pk": 2847313, "translation": "NET", "book": 33, "chapter": 1, "verse": 11, "text": "Residents of Shaphir, pass by in nakedness and humiliation! The residents of Zaanan can\u2019t leave their city. Beth Ezel mourns, \u201cHe takes from you what he desires.\u201d", "comment": "tn Heb \u201chave not come out\u201d; NIV \u201cwill not come out\u201d; NLT \u201cdare not come outside.\u201dsn The expression can\u2019t leave their city alludes to a siege of the town. The place name Zaanan sounds like the verb \u201ccome out\u201d (i.e., \u201ccan\u2019t leave\u201d) in Hebrew.
tn The Hebrew participial form, which is feminine singular, is here used in a collective sense for the all the residents of the town. See GKC 394 \u00a7122.s.
sn The place name Shaphir means \u201cpleasant\u201d in Hebrew.
tn The imperatival form is used rhetorically, emphasizing that the inhabitants of Shaphir will pass by into exile.
sn The place name Beth Ezel means \u201chouse of nearness\u201d or \u201chouse of proximity\u201d in Hebrew.
tn Heb \u201cthe lamentation of Beth Ezel.\u201d The following words could be the lamentation offered up by Beth Ezel (subjective genitive) or the mourning song sung over it (objective genitive).
tc The form \u05e2\u05b6\u05de\u05b0\u05d3\u05bc\u05b8\u05ea\u05d5\u05b9 (\u2019emdato) should be emended to \u05d7\u05b2\u05de\u05b7\u05d3\u05bc\u05b0\u05ea\u05d5\u05b9 (khamadto, \u201chis (the conqueror\u2019s) desire\u201d).tn The precise meaning of the line is uncertain. The translation assumes: (a) the subject of the third masculine singular verb \u05d9\u05b4\u05e7\u05bc\u05b7\u05d7 (yiqqakh, \u201che/it takes\u201d) is the conqueror, (b) the second masculine plural suffix (\u201cyou\u201d) on the preposition \u05de\u05b4\u05df (min, \u201cfrom\u201d) refers to the residents of Shaphir and Zaanan, (c) the final form \u05e2\u05b6\u05de\u05b0\u05d3\u05bc\u05b8\u05ea\u05d5\u05b9 should be emended to \u05d7\u05b2\u05de\u05b7\u05d3\u05bc\u05b0\u05ea\u05d5\u05b9, \u201chis (the conqueror\u2019s) desire.\u201d"}, {"pk": 2847314, "translation": "NET", "book": 33, "chapter": 1, "verse": 12, "text": "Indeed, the residents of Maroth hope for something good to happen, though the LORD has sent disaster against the city of Jerusalem.", "comment": "tc The translation assumes an emendation of \u05d7\u05b8\u05dc\u05b8\u05d4 (khalah; from \u05d7\u05b4\u05d9\u05dc, khil, \u201cto writhe\u201d) to \u05d9\u05b4\u05d7\u05b2\u05dc\u05b8\u05d4 (yikhalah; from \u05d9\u05b8\u05d7\u05b7\u05dc, yakhal, \u201cto wait\u201d).tn Heb \u201c[the residents of Maroth] writhe [= \u201canxiously long for\u201d?] good.\u201d
sn The place name Maroth sounds like the Hebrew word for \u201cbitter.\u201d
tn Heb \u201cthough disaster has come down from the Lord to the gate of Jerusalem.\u201d"}, {"pk": 2847315, "translation": "NET", "book": 33, "chapter": 1, "verse": 13, "text": "Residents of Lachish, hitch the horses to the chariots! You influenced Daughter Zion to sin, for Israel\u2019s rebellious deeds can be traced back to you!", "comment": "tn Heb \u201cfor in you was found the transgressions of Israel.\u201d
tn Heb \u201cShe was the beginning of sin for Daughter Zion.\u201d
tn Heb \u201cshe\u201d; this has been translated as second person (\u201cyou\u201d) in keeping with the direct address to the residents of Lachish in the previous line.
sn The epithet Daughter Zion pictures the city of Jerusalem as a young lady.
sn The place name Lachish sounds like the Hebrew word for \u201cteam [of horses].\u201d"}, {"pk": 2847316, "translation": "NET", "book": 33, "chapter": 1, "verse": 14, "text": "Therefore you will have to say farewell to Moresheth Gath. The residents of Achzib will be as disappointing as a dried up well to the kings of Israel.", "comment": "tn The subject of the feminine singular verb is probably Lachish.
sn Because of the enemy invasion, Achzib would not be able to deliver soldiers for the army and/or services normally rendered to the crown.
tn Or \u201cwill be a deception.\u201d The term \u05d0\u05b7\u05db\u05b0\u05d6\u05b8\u05d1 (\u2019akhzav) is often translated \u201cdeception,\u201d as derived from the verb I \u05db\u05bc\u05b8\u05d6\u05b8\u05d1 (\u201cto deceive, lie\u201d; HALOT 467-68 s.v. I \u05db\u05d6\u05d1). However, it probably means \u201cwhat is dried up,\u201d since (1) the noun elsewhere refers to an empty well or dried river in summer (Jer 15:18; cf. Job 6:15\u201320) (HALOT 45 s.v. \u05d0\u05b7\u05db\u05b0\u05d6\u05b8\u05d1); (2) the place-name \u201cAchzib\u201d (\u05d0\u05b7\u05db\u05b0\u05d6\u05b4\u05d9\u05d1) literally means \u201cplace on the \u05d0\u05b7\u05db\u05b0\u05d6\u05b8\u05d1 [dried up river]\u201d (HALOT 45 s.v. \u05d0\u05b7\u05db\u05b0\u05d6\u05b8\u05d1); and (3) it is derived from the verb II \u05db\u05bc\u05b8\u05d6\u05b8\u05d1 (\u201cto dry up [brook]\u201d; Isa 58:11), which also appears in Mishnaic Hebrew and Arabic. The point of the metaphor is that Achzib will be as disappointing to the kings of Israel as a dried up spring in the summer is to a thirsty traveler in the Jordanian desert.
sn The place name Achzib (\u05d0\u05b7\u05db\u05b0\u05d6\u05b4\u05d9\u05d1, \u2019akhziv, \u201cplace on the dried up river\u201d; see HALOT 45 s.v. \u05d0\u05b7\u05db\u05b0\u05d6\u05b8\u05d1) creates a word play on the similar sounding term \u05db\u05bc\u05b8\u05d6\u05b8\u05d1 (kazav, \u201clie, deception\u201d; HALOT 468 s.v. \u05db\u05bc\u05b8\u05d6\u05b8\u05d1). Like the dried up river upon which its name was based, the city of Achzib would fail to help the kings of Israel in their time of need.
tn Heb \u201chouses.\u201d By metonymy this refers to the people who live in them.
tn Heb \u201cyou will give a dowry to\u201d; NAB, NASB, NIV, NRSV \u201cgive parting gifts to.\u201d Lachish is compared to a father who presents wedding gifts to his daughter as she leaves her father\u2019s home to take up residence with her husband. In similar fashion Lachish will bid farewell to Moresheth Gath, for the latter will be taken by the invader."}, {"pk": 2847317, "translation": "NET", "book": 33, "chapter": 1, "verse": 15, "text": "Residents of Mareshah, a conqueror will attack you, the leaders of Israel shall flee to Adullam.", "comment": "sn The place name Mareshah sounds like the Hebrew word for \u201cconqueror.\u201d
tn Heb \u201cAgain a conqueror I will bring to you, residents of Mareshah.\u201d The first person verb is problematic, for the Lord would have to be the subject (cf. NAB, NASB, NIV, NRSV, NLT). But the prophet appears to be delivering this lament and the Lord is referred to in the third person in v. 12. Consequently many emend the verb to a third person form (\u05d9\u05b8\u05d1\u05d5\u05b9\u05d0, yavo\u2019) and understand the \u201cconqueror\u201d as subject.
tn Heb \u201cto Adullam the glory of Israel will go.\u201d This probably means that the nation\u2019s leadership will run for their lives and, like David of old, hide from their enemy in the caves of Adullam. Cf. NIV\u2019s \u201cHe who is the glory of Israel will come to Adullam,\u201d which sounds as if an individual is in view, and could be understood as a messianic reference."}, {"pk": 2847318, "translation": "NET", "book": 33, "chapter": 1, "verse": 16, "text": "Shave your heads bald as you mourn for the children you love; shave your foreheads as bald as an eagle, for they are taken from you into exile.", "comment": "tn Heb \u201cover the sons of your delight.\u201d
tn Or \u201ca vulture\u201d (cf. NIV, TEV); CEV \u201ca buzzard.\u201d The Hebrew term \u05e0\u05b6\u05e9\u05c1\u05b6\u05e8 (nesher) refers to the griffon vulture or eagle.
tn Heb \u201cmake wide your baldness.\u201d"}, {"pk": 2847319, "translation": "NET", "book": 33, "chapter": 2, "verse": 1, "text": "Those who devise sinful plans are as good as dead, those who dream about doing evil as they lie in bed. As soon as morning dawns they carry out their plans, because they have the power to do so.", "comment": "tn Heb \u201cWoe to those who plan sin.\u201d The Hebrew term \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe\u201d; \u201cah\u201d) was a cry used in mourning the dead.
tn Heb \u201cat the light of morning they do it.\u201d
tn Heb \u201cthose who do evil upon their beds.\u201d"}, {"pk": 2847320, "translation": "NET", "book": 33, "chapter": 2, "verse": 2, "text": "They confiscate the fields they desire, and seize the houses they want. They defraud people of their homes, and deprive people of the land they have inherited.", "comment": "tn Heb \u201cand a man and his inheritance.\u201d The verb \u05e2\u05b8\u05e9\u05c1\u05b7\u05e7 (\u2019ashaq, \u201cto oppress\u201d; \u201cto wrong\u201d) does double duty in the parallel structure and is understood by ellipsis in the second line.
tn Heb \u201cand they oppress a man and his home.\u201d
tn Heb \u201cthey desire fields and rob [them], and houses and take [them] away.\u201d"}, {"pk": 2847321, "translation": "NET", "book": 33, "chapter": 2, "verse": 3, "text": "Therefore the LORD says this: \u201cLook, I am devising disaster for this nation! It will be like a yoke from which you cannot free your neck. You will no longer walk proudly, for it will be a time of catastrophe.", "comment": "tn Heb \u201cfrom which you will not remove your neck.\u201d The words \u201cIt will be like a yoke\u201d are supplied in the translation for clarification.
tn Or \u201cyou will not.\u201d
tn Heb \u201cclan\u201d or \u201cextended family.\u201d"}, {"pk": 2847322, "translation": "NET", "book": 33, "chapter": 2, "verse": 4, "text": "In that day people will sing this taunt song to you \u2014 they will mock you with this lament: \u2018We are completely destroyed; they sell off the property of my people. How they remove it from me! They assign our fields to the conqueror.\u2019", "comment": "tc The form \u05e0\u05b4\u05d4\u05b0\u05d9\u05b8\u05d4 (nihyah) should be omitted as dittographic (note the preceding \u05d5\u05b0\u05e0\u05b8\u05d4\u05b8\u05d4 \u05e0\u05b0\u05d4\u05b4\u05d9 v\u00ffnahah n\u00ffhiy).tn Heb \u201cone will lament [with] a lamentation [and] say.\u201d
tc The Hebrew term \u05e9\u05c1\u05d5\u05b9\u05d1\u05b5\u05d1 (shovev, \u201cthe one turning back\u201d) elsewhere has the nuance \u201capostate\u201d (cf. NASB) or \u201ctraitor\u201d (cf. NIV). The translation assumes an emendation to \u05e9\u05c1\u05b8\u05d1\u05b8\u05d4 (shavah, \u201ccaptor\u201d).tn Heb \u201cto the one turning back he assigns our fields.\u201d
tn Heb \u201chow one removes for me.\u201d Apparently the preposition has the nuance \u201cfrom\u201d here (cf. KJV, NASB, NIV, NRSV, NLT).
tn Or \u201cexchange.\u201d The LXX suggests a reading \u05d9\u05b4\u05de\u05bc\u05b7\u05d3 (yimmad) from \u05de\u05b8\u05d3\u05b7\u05d3 (madad, \u201cto measure\u201d). In this case one could translate, \u201cthe property of my people is measured out [i.e., for resale].\u201d"}, {"pk": 2847323, "translation": "NET", "book": 33, "chapter": 2, "verse": 5, "text": "Therefore no one will assign you land in the LORD\u2019s community.", "comment": "tn Heb \u201ctherefore you will not have one who strings out a measuring line by lot in the assembly of the Lord.\u201dsn No one will assign you land in the Lord\u2019s community. When judgment passes and the people are restored to the land, those greedy ones who disregarded the ancient land allotments will not be allowed to participate in the future redistribution of the land."}, {"pk": 2847324, "translation": "NET", "book": 33, "chapter": 2, "verse": 6, "text": "\u2018Don\u2019t preach with such impassioned rhetoric,\u2019 they say excitedly. \u2018These prophets should not preach of such things; we will not be overtaken by humiliation.\u2019", "comment": "tn Heb \u201c\u2018Do not foam at the mouth,\u2019 they foam at the mouth.\u201d The verb \u05e0\u05b8\u05d8\u05b7\u05e3 (nataf) means \u201cto drip.\u201d When used of speech it probably has the nuance \u201cto drivel, to foam at the mouth\u201d (HALOT 694 s.v. \u05e0\u05d8\u05e3). The sinful people tell the Lord\u2019s prophets not to \u201cfoam at the mouth,\u201d which probably refers in a derogatory way to their impassioned style of delivery. But the Lord (who is probably still speaking here, see v. 3) sarcastically refers to their impassioned exhortation as \u201cfoaming at the mouth.\u201d
tc If one follows the MT as it stands, it would appear that the Lord here condemns the people for their \u201cfoaming at the mouth\u201d and then announces that judgment is inevitable. The present translation assumes that this is a continuation of the quotation of what the people say. In this case the subject of \u201cfoam at the mouth\u201d is the Lord\u2019s prophets. In the second line \u05d9\u05b4\u05e1\u05bc\u05b7\u05d2 (yissag, a Niphal imperfect from \u05e1\u05d5\u05bc\u05d2, sug, \u201cto remove\u201d) is emended to \u05d9\u05b7\u05e1\u05bc\u05b4\u05d2\u05b5\u05e0\u05d5\u05bc (yassigenu; a Hiphil imperfect from \u05e0\u05b8\u05e1\u05b7\u05d2/\u05e0\u05b8\u05e9\u05c2\u05b7\u05d2, nasag/nasag, \u201cto reach; to overtake\u201d).tn Heb \u201cthey should not foam at the mouth concerning these things, humiliation will not be removed.\u201d"}, {"pk": 2847325, "translation": "NET", "book": 33, "chapter": 2, "verse": 7, "text": "Does the family of Jacob say, \u2018The LORD\u2019s patience can\u2019t be exhausted \u2014 he would never do such things\u2019? To be sure, my commands bring a reward for those who obey them,", "comment": "tn The Hebrew word \u05e8\u05d5\u05bc\u05d7\u05b7 (ruach) often means \u201cSpirit\u201d when used of the Lord, but here it seems to have an abstract sense, \u201cpatience.\u201d See BDB 925 s.v. 3.d.
tc The MT has \u05d0\u05b8\u05de\u05d5\u05bc\u05e8 (\u2019amur), an otherwise unattested passive participle, which is better emended to \u05d0\u05b8\u05de\u05d5\u05b9\u05e8 (\u2019amor), an infinitive absolute functioning as a finite verb (see BDB 55 s.v. \u05d0\u05b8\u05de\u05b7\u05e8).
tn Heb \u201chouse\u201d (so many English versions); CEV \u201cdescendants.\u2019
tn Heb \u201cHas the patience of the Lord run short? Or are these his deeds?\u201d The rhetorical questions expect the answer, \u201cNo, of course not.\u201d The people contest the prophet\u2019s claims that the Lord\u2019s judgment is falling on the nation.
tn Heb \u201cDo not my words accomplish good for the one who walks uprightly?\u201d The rhetorical question expects the answer, \u201cOf course they do!\u201d The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8\u201311). Some emend \u201cmy words\u201d to \u201chis words.\u201d In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, \u201cDo not his [God\u2019s] words accomplish good for the one who walks uprightly?\u201d"}, {"pk": 2847326, "translation": "NET", "book": 33, "chapter": 2, "verse": 8, "text": "but you rise up as an enemy against my people. You steal a robe from a friend, from those who pass by peacefully as if returning from a war.", "comment": "tc Heb \u201cFrom the front of a garment glory [or perhaps, \u201ca robe\u201d] you strip off,\u201d but this makes little if any sense. The term \u05de\u05b4\u05de\u05bc\u05d5\u05bc\u05dc (mimmul, \u201cfrom the front of\u201d) is probably the product of dittography (note the preceding word, which ends in [\u05dd] mem) and subsequent suppression of \u05e2 (ayin). The translation assumes an emendation to \u05de\u05b5\u05e2\u05b7\u05dc (me\u2019al, \u201cfrom upon\u201d). The translation also assumes an emendation of \u05e9\u05c2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 \u05d0\u05b6\u05d3\u05b6\u05e8 (salmah \u2019eder, \u201ca garment, glory [or robe]\u201d) to \u05e9\u05c1\u05b9\u05dc\u05b0\u05de\u05b4\u05d9\u05dd \u05d0\u05b2\u05d3\u05b6\u05e8\u05b6\u05ea (shol\u00ffmim \u2019aderet, \u201c[from] a friend the robe [you strip off]\u201d). The MT\u2019s \u05d0\u05b6\u05d3\u05b6\u05e8 (\u2019eder) is the result of misdivision (the article has erroneously been attached to the preceding word) and haplography (of the final tav, which also begins the following word).
tc Heb \u201cRecently my people rise up as an enemy.\u201d The MT is problematic in light of v. 9, where \u201cmy people\u201d are the object of oppression, not the perpetrators of it. The form \u05d5\u05b0\u05d0\u05b6\u05ea\u05b0\u05de\u05d5\u05bc\u05dc (v\u00ff\u2019etmul, \u201cand recently\u201d) is probably the product of fusion and subsequent suppression of an (\u05e2) ayin. The translation assumes an emendation to \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05e2\u05b7\u05dc (v\u00ff\u2019attem \u2019al, \u201cand you against [my people]\u201d). The second person plural pronoun fits well with the second plural verb forms of vv. 8b\u201310. If this emendation is accepted, then \u05d9\u05b0\u05e7\u05d5\u05b9\u05de\u05b5\u05dd (y\u00ffqomem, the imperfect of \u05e7\u05d5\u05bc\u05dd [qum]) should be emended to \u05e7\u05b8\u05de\u05b4\u05d9\u05dd (qamim; a participle from the same root).
tc The passive participle \u05e9\u05c1\u05d5\u05bc\u05d1\u05b5\u05d9 (shuvey) is unattested elsewhere and should be emended to a participle \u05e9\u05c1\u05b8\u05d1\u05b4\u05d9\u05dd (shavim).tn Heb \u201cfrom those passing by peacefully, returnees from war.\u201d Actual refugees, however, are probably not in view. The second line compares those who pass by peacefully with individuals returning from war. The battle is over and they do not expect their own countrymen to attack them."}, {"pk": 2847327, "translation": "NET", "book": 33, "chapter": 2, "verse": 9, "text": "You wrongly evict widows among my people from their cherished homes. You defraud their children of their prized inheritance.", "comment": "tn Heb \u201cher little children\u201d or \u201cher infants\u201d; ASV, NRSV \u201cyoung children.\u201d
tn Heb \u201cwomen.\u201d This may be a synecdoche of the whole (women) for the part (widows).
tn Heb \u201cfrom their children you take my glory forever.\u201d The yod (\u05d9) ending on \u05d4\u05b2\u05d3\u05b8\u05e8\u05b4\u05d9 (hadariy) is usually taken as a first person common singular suffix (\u201cmy glory\u201d). But it may be the archaic genitive ending (\u201cglory of\u201d) in the construct expression \u201cglory of perpetuity,\u201d that is, \u201cperpetual glory.\u201d In either case, this probably refers to the dignity or honor the Lord bestowed on each Israelite family by giving them a share of his land to be inherited perpetually from one generation to another within each family. The term \u05d4\u05b8\u05d3\u05b8\u05e8 (hadar) may refer to possessions that a person prizes (Lam 1:6)."}, {"pk": 2847328, "translation": "NET", "book": 33, "chapter": 2, "verse": 10, "text": "But you are the ones who will be forced to leave! For this land is not secure! Sin will thoroughly destroy it!", "comment": "tn Heb \u201cuncleanness will destroy, and destruction will be severe.\u201d
tn Heb \u201cfor this is no resting place.\u201d The Lord speaks to the oppressors.
tn Heb \u201cArise and go!\u201d These imperatives are rhetorical. Those who wrongly drove widows and orphans from their homes and land inheritances will themselves be driven out of the land (cf. Isa 5:8\u201317). This is an example of poetic justice."}, {"pk": 2847329, "translation": "NET", "book": 33, "chapter": 2, "verse": 11, "text": "If a lying windbag should come and say, \u2018I\u2019ll promise you blessings of wine and beer,\u2019 he would be just the right preacher for these people!", "comment": "tn Heb \u201cI will foam at the mouth concerning wine and beer.\u201d
tn Heb \u201che would be the foamer at the mouth for this people.\u201d
tn Heb \u201cif a man, coming [as] wind and falsehood, should lie\u201d; NASB \u201cwalking after wind and falsehood\u201d; NIV \u201ca liar and a deceiver.\u201d"}, {"pk": 2847330, "translation": "NET", "book": 33, "chapter": 2, "verse": 12, "text": "I will certainly gather all of you, O Jacob, I will certainly assemble those Israelites who remain. I will bring them together like sheep in a fold, like a flock in the middle of a pasture; they will be so numerous that they will make a lot of noise.", "comment": "tc The MT reads \u201cits pasture,\u201d but the final vav (\u05d5) belongs with the following verb. See GKC 413 \u00a7127.i.
tn Heb \u201cthe remnant of Israel.\u201d
tc The MT reads \u05d1\u05bc\u05b8\u05e6\u05b0\u05e8\u05b8\u05d4 (batsrah, \u201cBozrah\u201d) but the form should be emended to \u05d1\u05bc\u05b7\u05e6\u05bc\u05b4\u05e8\u05b8\u05d4 (batsirah, \u201cinto the fold\u201d). See D. R. Hillers, Micah (Hermeneia), 38.
tn Heb \u201cand they will be noisy [or perhaps, \u201cexcited\u201d] from men.\u201d The subject of the third feminine plural verb \u05ea\u05bc\u05b0\u05d4\u05b4\u05d9\u05de\u05b6\u05e0\u05b8\u05d4 (t\u00ffhimenah, \u201cthey will be noisy\u201d) is probably the feminine singular \u05e6\u05b9\u05d0\u05df (tso\u2019n, \u201cflock\u201d). (For another example of this collective singular noun with a feminine plural verb, see Gen 30:38.) In the construction \u05de\u05b5\u05d0\u05b8\u05d3\u05b8\u05dd (me\u2019adam, \u201cfrom men\u201d) the preposition is probably causal. L. C. Allen translates \u201cbleating in fear of men\u201d (Joel, Obadiah, Jonah, and Micah [NICOT], 300), but it is possible to take the causal sense as \u201cbecause of the large quantity of men.\u201d In this case the sheep metaphor and the underlying reality are mixed."}, {"pk": 2847331, "translation": "NET", "book": 33, "chapter": 2, "verse": 13, "text": "The one who can break through barriers will lead them out they will break out, pass through the gate, and leave. Their king will advance before them, The LORD himself will lead them.", "comment": "tn The three verb forms (a perfect and two preterites with vav [\u05d5] consecutive) indicate certitude.sn The \u201cfold\u201d from which the sheep/people break out is probably a reference to their place of exile.
tn Heb \u201cthe one who breaks through goes up before them.\u201d The verb form is understood as a perfect of certitude, emphasizing the certainty of this coming event.
tn The verb form (a preterite with vav [\u05d5] consecutive) indicates certitude.
tn Heb \u201cthe Lord [will be] at their head.\u201d"}, {"pk": 2847332, "translation": "NET", "book": 33, "chapter": 3, "verse": 1, "text": "I said, \u201cListen, you leaders of Jacob, you rulers of the nation of Israel! You ought to know what is just,", "comment": "tn Heb \u201cShould you not know justice?\u201d The rhetorical question expects the answer, \u201cOf course you should!\u201d
tn Heb \u201cheads.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2847333, "translation": "NET", "book": 33, "chapter": 3, "verse": 2, "text": "yet you hate what is good, and love what is evil. You flay my people\u2019s skin and rip the flesh from their bones.", "comment": "tn Heb \u201cand their flesh from their bones.\u201dsn Micah compares the social injustice perpetrated by the house of Jacob/Israel to cannibalism, because it threatens the very lives of the oppressed.
tn Heb \u201cthe ones who.\u201d
tn Heb \u201ctheir skin from upon them.\u201d The referent of the pronoun (\u201cmy people,\u201d referring to Jacob and/or the house of Israel, with the Lord as the speaker) has been specified in the translation for clarity.
tn Or \u201cevil.\u201d
tn Or \u201cgood.\u201d"}, {"pk": 2847334, "translation": "NET", "book": 33, "chapter": 3, "verse": 3, "text": "You devour my people\u2019s flesh, strip off their skin, and crush their bones. You chop them up like flesh in a pot \u2014 like meat in a kettle.", "comment": "tn Heb \u201cwho.\u201d
tc The MT reads \u201cand they chop up as in a pot.\u201d The translation assumes an emendation of \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (ka\u2019asher, \u201cas\u201d) to \u05db\u05bc\u05b4\u05e9\u05c1\u05b0\u05d0\u05b5\u05e8 (kish\u2019er, \u201clike flesh\u201d)."}, {"pk": 2847335, "translation": "NET", "book": 33, "chapter": 3, "verse": 4, "text": "Someday these sinners will cry to the LORD for help, but he will not answer them. He will hide his face from them at that time, because they have done such wicked deeds.\u201d", "comment": "tn Heb \u201cthen they will cry out to the Lord.\u201d The words \u201cSomeday these sinners\u201d have been supplied in the translation for clarification."}, {"pk": 2847336, "translation": "NET", "book": 33, "chapter": 3, "verse": 5, "text": "This is what the LORD says: \u201cThe prophets who mislead my people are as good as dead. If someone gives them enough to eat, they offer an oracle of peace. But if someone does not give them food, they are ready to declare war on him.", "comment": "tn Heb \u201cthose who bite with their teeth and cry out, \u2018peace.\u2019\u201d The phrase \u201cbite with the teeth\u201d is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.
tn Heb \u201cbut [as for the one] who does not place [food] in their mouths, they prepare for war against him.\u201d
tn Heb \u201cconcerning the prophets, those who mislead my people.\u201d The first person pronominal suffix is awkward in a quotation formula that introduces the words of the Lord. For this reason some prefer to begin the quotation after \u201cthe Lord says\u201d (cf. NIV), but this leaves \u201cconcerning the prophets\u201d hanging very awkwardly at the beginning of the quotation. It is preferable to add \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe, ah\u201d) at the beginning of the quotation, right after the graphically similar \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah; see D. R. Hillers, Micah [Hermeneia], 44). The phrase \u05d4\u05d5\u05b9\u05d9 \u05e2\u05b7\u05dc (hoy \u2019al, \u201cwoe upon\u201d) occurs in Jer 50:27 and Ezek 13:3 (with \u201cthe prophets\u201d following the preposition in the latter instance)."}, {"pk": 2847337, "translation": "NET", "book": 33, "chapter": 3, "verse": 6, "text": "Therefore night will fall, and you will receive no visions; it will grow dark, and you will no longer be able to read the omens. The sun will set on these prophets, and the daylight will turn to darkness over their heads.", "comment": "tn Heb \u201cit will be dark for you without divination.\u201dsn The reading of omens (Heb \u201cdivination\u201d) was forbidden in the law (Deut 18:10), so this probably reflects the prophets\u2019 view of how they received divine revelation.
tn Heb \u201cand the day will be dark over them.\u201d
tn Heb \u201cit will be night for you without a vision.\u201dsn The coming of night (and darkness in the following line) symbolizes the cessation of revelation."}, {"pk": 2847338, "translation": "NET", "book": 33, "chapter": 3, "verse": 7, "text": "The prophets will be ashamed; the omen readers will be humiliated. All of them will cover their mouths, for they will receive no divine oracles.\u201d", "comment": "tn Or \u201cseers.\u201d
tn Or \u201cthe mustache,\u201d or perhaps \u201cthe beard.\u201d Cf. KJV, NAB, NRSV \u201ccover their lips.\u201d
tn Heb \u201cfor there will be no answer from God.\u201d"}, {"pk": 2847339, "translation": "NET", "book": 33, "chapter": 3, "verse": 8, "text": "But I am full of the courage that the LORD\u2019s Spirit gives, and have a strong commitment to justice. This enables me to confront Jacob with its rebellion, and Israel with its sin.", "comment": "sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.
tn Heb \u201cto declare to Jacob his rebellion and to Israel his sin.\u201d The words \u201cthis enables me\u201d are supplied in the translation for clarification.
tn Heb \u201cam full of power, the Spirit of the Lord, and justice and strength.\u201d The appositional phrase \u201cthe Spirit of the Lord\u201d explains the source of the prophet\u2019s power. The phrase \u201cjustice and strength\u201d is understood here as a hendiadys, referring to the prophet\u2019s strong sense of justice."}, {"pk": 2847340, "translation": "NET", "book": 33, "chapter": 3, "verse": 9, "text": "Listen to this, you leaders of the family of Jacob, you rulers of the nation of Israel! You hate justice and pervert all that is right.", "comment": "tn Heb \u201cwho.\u201d A new sentence was begun here in the translation for stylistic reasons (also at the beginning of v. 10).
tn Heb \u201chouse.\u201d
tn Heb \u201chouse.\u201d"}, {"pk": 2847341, "translation": "NET", "book": 33, "chapter": 3, "verse": 10, "text": "You build Zion through bloody crimes, Jerusalem through unjust violence.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cbloodshed\u201d (so NAB, NASB, NIV); NLT \u201cmurder.\u201d
tn Heb \u201cwho.\u201d"}, {"pk": 2847342, "translation": "NET", "book": 33, "chapter": 3, "verse": 11, "text": "Her leaders take bribes when they decide legal cases, her priests proclaim rulings for profit, and her prophets read omens for pay. Yet they claim to trust the LORD and say, \u201cThe LORD is among us. Disaster will not overtake us!\u201d", "comment": "tn Heb \u201cjudge for a bribe.\u201d
tn Or \u201ccome upon\u201d (so many English versions); NCV \u201chappen to us\u201d; CEV \u201ccome to us.\u201d
sn The pronoun Her refers to Jerusalem (note the previous line).
tn Heb \u201cIs not the Lord in our midst?\u201d The rhetorical question expects the answer, \u201cOf course he is!\u201d
tn Heb \u201cthey lean upon\u201d (so KJV, NIV, NRSV); NAB \u201crely on.\u201d"}, {"pk": 2847343, "translation": "NET", "book": 33, "chapter": 3, "verse": 12, "text": "Therefore, because of you, Zion will be plowed up like a field, Jerusalem will become a heap of ruins, and the Temple Mount will become a hill overgrown with brush!", "comment": "tn Heb \u201cthe mountain of the house\u201d (so KJV, ASV, NRSV).
tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.
tn Or \u201cinto\u201d (an adverbial accusative of result).
tn Heb \u201ca high place of overgrowth.\u201d"}, {"pk": 2847344, "translation": "NET", "book": 33, "chapter": 4, "verse": 1, "text": "In the future the LORD\u2019s Temple Mount will be the most important mountain of all; it will be more prominent than other hills. People will stream to it.", "comment": "tn Heb \u201cat the end of days.\u201d
tn Heb \u201cit will be lifted up above the hills.\u201d
tn Heb \u201cwill be established as the head of the mountains.\u201d"}, {"pk": 2847345, "translation": "NET", "book": 33, "chapter": 4, "verse": 2, "text": "Many nations will come, saying, \u201cCome on! Let\u2019s go up to the LORD\u2019s mountain, to the temple of Jacob\u2019s God, so he can teach us his commands and we can live by his laws.\u201d For Zion will be the source of instruction; the LORD\u2019s teachings will proceed from Jerusalem.", "comment": "tn Heb \u201chouse.\u201d
tn Heb \u201cinstruction [or, \u201claw\u201d] will go out from Zion, and the word of the Lord from Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cand we can walk in his paths.\u201d
tn Heb \u201cways.\u201d"}, {"pk": 2847346, "translation": "NET", "book": 33, "chapter": 4, "verse": 3, "text": "He will arbitrate between many peoples and settle disputes between many distant nations. They will beat their swords into plowshares, and their spears into pruning hooks. Nations will not use weapons against other nations, and they will no longer train for war.", "comment": "tn Heb \u201c[for many nations] to a distance.\u201d
tn Or \u201cmighty\u201d (NASB); KJV, NAB, NIV, NRSV \u201cstrong\u201d; TEV \u201camong the great powers.\u201d
tn Or \u201cjudge.\u201d
sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.
tn Heb \u201ctake up the sword.\u201d
sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow."}, {"pk": 2847347, "translation": "NET", "book": 33, "chapter": 4, "verse": 4, "text": "Each will sit under his own grapevine or under his own fig tree without any fear. The LORD who commands armies has decreed it.", "comment": "tn Heb \u201cand there will be no one making [him] afraid.\u201d
tn Heb \u201cfor the mouth of the Lord of Hosts has spoken.\u201d"}, {"pk": 2847348, "translation": "NET", "book": 33, "chapter": 4, "verse": 5, "text": "Though all the nations follow their respective gods, we will follow the LORD our God forever.", "comment": "tn Heb \u201cwalk in the name of.\u201d
tn Heb \u201cwalk each in the name of his god.\u201d The term \u201cname\u201d here has the idea of \u201cauthority.\u201d To \u201cwalk in the name\u201d of a god is to recognize the god\u2019s authority as binding over one\u2019s life."}, {"pk": 2847349, "translation": "NET", "book": 33, "chapter": 4, "verse": 6, "text": "\u201cIn that day,\u201d says the LORD, \u201cI will gather the lame, and assemble the outcasts whom I injured.", "comment": "sn The exiles of the nation are compared to lame and injured sheep."}, {"pk": 2847350, "translation": "NET", "book": 33, "chapter": 4, "verse": 7, "text": "I will transform the lame into the nucleus of a new nation, and those far off into a mighty nation. The LORD will reign over them on Mount Zion, from that day forward and forevermore.\u201d", "comment": "tn Heb \u201cmake the lame into a remnant.\u201d
tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb \u05d4\u05b8\u05dc\u05b8\u05d0 (hala\u2019, \u201cto be far off\u201d; see BDB 229 s.v.), but attractive emendations include \u05d4\u05b7\u05e0\u05bc\u05b7\u05d7\u05b2\u05dc\u05b8\u05d4 (hannakhalah, \u201cthe sick one[s]\u201d) from \u05d7\u05b8\u05dc\u05b8\u05d4 (khalah) and \u05d4\u05b7\u05e0\u05bc\u05b4\u05dc\u05b0\u05d0\u05b8\u05d4 (hannil\u2019ah, \u201cthe weary one[s]\u201d) from \u05dc\u05b8\u05d0\u05b8\u05d4 (la\u2019ah).
tn Heb \u201cfrom now until forever.\u201d"}, {"pk": 2847351, "translation": "NET", "book": 33, "chapter": 4, "verse": 8, "text": "As for you, watchtower for the flock, fortress of Daughter Zion \u2014 your former dominion will be restored, the sovereignty that belongs to Daughter Jerusalem.", "comment": "tn Heb \u201cto you it will come, the former dominion will arrive.\u201d
tn Heb \u201cMigdal-eder.\u201d Some English versions transliterate this phrase, apparently because they view it as a place name (cf. NAB).
sn The city of David, located within Jerusalem, is addressed as Daughter Zion. As the home of the Davidic king, who was Israel\u2019s shepherd (Ps 78:70\u201372), the royal citadel could be viewed metaphorically as the watchtower of the flock."}, {"pk": 2847352, "translation": "NET", "book": 33, "chapter": 4, "verse": 9, "text": "Jerusalem, why are you now shouting so loudly? Has your king disappeared? Has your wise leader been destroyed? Is this why pain grips you as if you were a woman in labor?", "comment": "tn Traditionally, \u201ccounselor\u201d (cf. KJV, NAB, NASB, NIV, NRSV). This refers to the king mentioned in the previous line; the title points to the king\u2019s roles as chief strategist and policy maker, both of which required extraordinary wisdom.
tn Heb \u201cNow why are you shouting [with] a shout.\u201d
tn Heb \u201cIs there no king over you?\u201d
tn The Hebrew form is feminine singular, indicating that Jerusalem, personified as a young woman, is now addressed (see v. 10). In v. 8 the tower/fortress was addressed with masculine forms, so there is clearly a shift in addressee here. \u201cJerusalem\u201d has been supplied in the translation at the beginning of v. 9 to make this shift apparent.
tn Heb \u201cgrabs hold of, seizes.\u201d
tn Heb \u201cthat.\u201d The Hebrew particle \u05db\u05bc\u05b4\u05d9 (ki) is used here in a resultative sense; for this use see R. J. Williams, Hebrew Syntax, 73, \u00a7450."}, {"pk": 2847353, "translation": "NET", "book": 33, "chapter": 4, "verse": 10, "text": "Twist and strain, Daughter Zion, as if you were in labor! For you will leave the city and live in the open field. You will go to Babylon, but there you will be rescued. There the LORD will deliver you from the power of your enemies.", "comment": "tn Or perhaps \u201cscream\u201d; NRSV, TEV, NLT \u201cgroan.\u201d
tn Heb \u201chand.\u201d The Hebrew idiom is a metonymy for power or control.
tn Or \u201credeem\u201d (KJV, NASB, NIV, NRSV, NLT)."}, {"pk": 2847354, "translation": "NET", "book": 33, "chapter": 4, "verse": 11, "text": "Many nations have now assembled against you. They say, \u201cJerusalem must be desecrated, so we can gloat over Zion!\u201d", "comment": "tn Heb \u201cand let our eye look upon Zion.\u201d
tn Heb \u201clet her be desecrated.\u201d the referent (Jerusalem) has been specified in the translation for clarity."}, {"pk": 2847355, "translation": "NET", "book": 33, "chapter": 4, "verse": 12, "text": "But they do not know what the LORD is planning; they do not understand his strategy. He has gathered them like stalks of grain to be threshed at the threshing floor.", "comment": "tn The words \u201cto be threshed\u201d are not in the Hebrew text, but have been supplied in the translation to make it clear that the Lord is planning to enable \u201cDaughter Zion\u201d to \u201cthresh\u201d her enemies."}, {"pk": 2847356, "translation": "NET", "book": 33, "chapter": 4, "verse": 13, "text": "\u201cGet up and thresh, Daughter Zion! For I will give you iron horns; I will give you bronze hooves, and you will crush many nations.\u201d You will devote to the LORD the spoils you take from them, and dedicate their wealth to the sovereign Ruler of the whole earth.", "comment": "tn Heb \u201cand their wealth to the master of all the earth.\u201d The verb \u201cdevote\u201d does double duty in the parallelism and is supplied in the second line for clarification.sn In vv. 11\u201313 the prophet jumps from the present crisis (which will result in exile, v. 10) to a time beyond the restoration of the exiles when God will protect his city from invaders. The Lord\u2019s victory over the Assyrian armies in 701 b.c. foreshadowed this.
tn Heb \u201cI will make your horn iron.\u201d
sn Jerusalem (Daughter Zion at the beginning of the verse; cf. 4:8) is here compared to a powerful ox which crushes the grain on the threshing floor with its hooves.
tn Or \u201cthe Lord\u201d (so many English versions); Heb \u201cthe master.\u201d"}, {"pk": 2847357, "translation": "NET", "book": 33, "chapter": 5, "verse": 1, "text": "(4:14) But now slash yourself, daughter surrounded by soldiers! We are besieged! With a scepter they strike Israel\u2019s ruler on the side of his face.", "comment": "tn Heb \u201cdaughter of a troop of warriors.\u201dsn The daughter surrounded by soldiers is an image of the city of Jerusalem under siege (note the address \u201cDaughter Jerusalem\u201d in 4:8).
sn Beginning with 5:1, the verse numbers through 5:15 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:14 HT, 5:2 ET = 5:1 HT, 5:3 ET = 5:2 HT, etc., through 5:15 ET = 5:14 HT. From 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
tn The Hebrew verb \u05d2\u05b8\u05d3\u05b7\u05d3 (gadad) can be translated \u201cslash yourself\u201d or \u201cgather in troops.\u201d A number of English translations are based on the latter meaning (e.g., NASB, NIV, NLT).sn Slash yourself. Slashing one\u2019s body was a form of mourning. See Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5.
tn Or \u201cstaff\u201d; KJV, NAB, NASB, NIV, NRSV, NLT \u201crod\u201d; CEV \u201cstick\u201d; NCV \u201cclub.\u201dsn Striking a king with a scepter, a symbol of rulership, would be especially ironic and humiliating.
tn Traditionally, \u201cthe judge of Israel\u201d (so KJV, NASB)."}, {"pk": 2847358, "translation": "NET", "book": 33, "chapter": 5, "verse": 2, "text": "(5:1) As for you, Bethlehem Ephrathah, seemingly insignificant among the clans of Judah \u2014 from you a king will emerge who will rule over Israel on my behalf, one whose origins are in the distant past.", "comment": "tn Heb \u201cfrom you for me one will go out to be a ruler over Israel.\u201d
sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.map For location of Bethlehem see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Heb \u201cbeing small.\u201d Some omit \u05dc\u05b4\u05d4\u05b0\u05d9\u05d5\u05b9\u05ea (lihyot, \u201cbeing\u201d) because it fits awkwardly and appears again in the next line.
tn Heb \u201chis goings out.\u201d The term may refer to the ruler\u2019s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.
tn Heb \u201cfrom the past, from the days of antiquity.\u201d Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For \u05de\u05b4\u05e7\u05bc\u05b6\u05d3\u05b6\u05dd (miqqedem, \u201cfrom the past\u201d) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For \u05de\u05b4\u05d9\u05de\u05b5\u05d9 \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (mimey \u2019olam, \u201cfrom the days of antiquity\u201d) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.sn In riddle-like fashion this verse alludes to David, as the references to Bethlehem and to his ancient origins/activities indicate. The passage anticipates the second coming of the great king to usher in a new era of national glory for Israel. Other prophets are more direct and name this coming ideal ruler \u201cDavid\u201d (Jer 30:9; Ezek 34:23\u201324; 37:24\u201325; Hos 3:5). Of course, this prophecy of \u201cDavid\u2019s\u201d second coming is actually fulfilled through his descendant, the Messiah, who will rule in the spirit and power of his famous ancestor and bring to realization the Davidic royal ideal in an even greater way than the historical David (see Isa 11:1, 10; Jer 33:15)."}, {"pk": 2847359, "translation": "NET", "book": 33, "chapter": 5, "verse": 3, "text": "So the LORD will hand the people of Israel over to their enemies until the time when the woman in labor gives birth. Then the rest of the king\u2019s countrymen will return to be reunited with the people of Israel.", "comment": "tn Heb \u201cto the sons of Israel.\u201d The words \u201cbe reunited with\u201d are supplied in the translation for clarity.sn The rest of the king\u2019s brothers are the coming king\u2019s fellow Judahites, while the sons of Israel are the northern tribes. The verse pictures the reunification of the nation under the Davidic king. See Isa 11:12\u201313; Jer 31:2\u20136, 15\u201320; Ezek 37; Hos 1:11; 3:5.
sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.
tn Heb \u201chis\u201d; the referent (the king) has been specified in the translation for clarity.
tn The words \u201cto their enemies\u201d are supplied in the translation for clarification.
tn Heb \u201cthem\u201d; the referent (the people of Israel) has been specified in the translation for clarity.
tn Heb \u201che\u201d; the referent (the Lord) has been specified in the translation for clarity.
sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9\u201310."}, {"pk": 2847360, "translation": "NET", "book": 33, "chapter": 5, "verse": 4, "text": "He will assume his post and shepherd the people by the LORD\u2019s strength, by the sovereign authority of the LORD his God. They will live securely, for at that time he will be honored even in the distant regions of the earth.", "comment": "tn The words \u201cin peace\u201d are supplied in the translation for clarification. Perhaps \u05d5\u05b0\u05d9\u05b8\u05e9\u05c1\u05b8\u05d1\u05d5\u05bc (v\u00ffyashavu, \u201cand they will live\u201d) should be emended to \u05d5\u05b0\u05e9\u05c1\u05b8\u05d1\u05d5\u05bc (v\u00ffshavu, \u201cand they will return\u201d).
tn Heb \u201cby the majesty of the name of the Lord his God.\u201d
tn The words \u201cthe people\u201d are supplied in the translation for clarification.
tn Heb \u201cbe great.\u201d
tn Or \u201cto the ends of.\u201d
tn Heb \u201cstand up\u201d; NAB \u201cstand firm\u201d; NASB \u201cwill arise.\u201d"}, {"pk": 2847361, "translation": "NET", "book": 33, "chapter": 5, "verse": 5, "text": "He will give us peace. Should the Assyrians try to invade our land and attempt to set foot in our fortresses, we will send against them seven shepherd-rulers, make that eight commanders.", "comment": "tn Heb \u201cand this one will be peace\u201d; ASV \u201cand this man shall be our peace\u201d (cf. Eph 2:14).
tn Heb \u201craise up.\u201d
sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.
tn Heb \u201cshepherds.\u201d
tn Heb \u201cand eight leaders of men.\u201d
tc Some prefer to read \u201cin our land,\u201d emending the text to \u05d1\u05bc\u05b0\u05d0\u05b7\u05d3\u05b0\u05de\u05b8\u05ea\u05b5\u05e0\u05d5\u05bc (b\u00ff\u2019admatenu)."}, {"pk": 2847362, "translation": "NET", "book": 33, "chapter": 5, "verse": 6, "text": "They will rule the land of Assyria with the sword, the land of Nimrod with a drawn sword. Our king will rescue us from the Assyrians should they attempt to invade our land and try to set foot in our territory.", "comment": "tc The MT reads \u201cin her gates,\u201d but the text should be emended to \u05d1\u05bc\u05b7\u05e4\u05bc\u05b0\u05ea\u05b4\u05d9\u05d7\u05b8\u05d4 (baptikhah, \u201cwith a drawn sword\u201d).
tn Heb \u201che\u201d; the referent (the coming king) has been specified in the translation for clarity.
tn Or perhaps \u201cbreak\u201d; or \u201cdefeat.\u201d
sn According to Gen 10:8\u201312, Nimrod, who was famous as a warrior and hunter, founded Assyria."}, {"pk": 2847363, "translation": "NET", "book": 33, "chapter": 5, "verse": 7, "text": "Those survivors from Jacob will live in the midst of many nations. They will be like the dew the LORD sends, like the rain on the grass, that does not hope for men to come or wait around for humans to arrive.", "comment": "tn This could mean \u201c(scattered) among the nations\u201d (cf. CEV, NLT) or \u201csurrounded by many nations\u201d (cf. NRSV).
tn Heb \u201cthe remnant of\u201d (also in v. 8).
tn Heb \u201cthat does not hope for man, and does not wait for the sons of men.\u201dsn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the Lord, not men, so the remnant of Israel will succeed by the supernatural power of God and not need the support of other nations. There may even be a military metaphor here. Israel will overwhelm their enemies, just as the dew completely covers the grass (see 2 Sam 17:12). This interpretation would be consistent with the image of v. 7.
tn Heb \u201cwill be.\u201d"}, {"pk": 2847364, "translation": "NET", "book": 33, "chapter": 5, "verse": 8, "text": "Those survivors from Jacob will live among the nations, in the midst of many peoples. They will be like a lion among the animals of the forest, like a young lion among the flocks of sheep, which attacks when it passes through; it rips its prey and there is no one to stop it.", "comment": "tn The words \u201cits prey\u201d are supplied in the translation for clarification.
tn Heb \u201cand there is no deliverer.\u201d"}, {"pk": 2847365, "translation": "NET", "book": 33, "chapter": 5, "verse": 9, "text": "Lift your hand triumphantly against your adversaries; may all your enemies be destroyed!", "comment": "tn Heb \u201cbe cut off.\u201d
tn Heb \u201clet your hand be lifted against your adversaries.\u201d"}, {"pk": 2847366, "translation": "NET", "book": 33, "chapter": 5, "verse": 10, "text": "\u201cIn that day,\u201d says the LORD, \u201cI will destroy your horses from your midst, and smash your chariots.", "comment": "tn Heb \u201ccut off\u201d (also in the following verse)."}, {"pk": 2847367, "translation": "NET", "book": 33, "chapter": 5, "verse": 11, "text": "I will destroy the cities of your land, and tear down all your fortresses."}, {"pk": 2847368, "translation": "NET", "book": 33, "chapter": 5, "verse": 12, "text": "I will remove the sorcery that you practice, and you will no longer have omen readers living among you.", "comment": "tn Heb \u201cand you will not have omen-readers.\u201d
tn Heb \u201cmagic charms\u201d (so NCV, TEV); NIV, NLT \u201cwitchcraft\u201d; NAB \u201cthe means of divination.\u201d The precise meaning of this Hebrew word is uncertain, but note its use in Isa 47:9, 12.
tn Heb \u201cfrom your hands.\u201d"}, {"pk": 2847369, "translation": "NET", "book": 33, "chapter": 5, "verse": 13, "text": "I will remove your idols and sacred pillars from your midst; you will no longer worship what your own hands made."}, {"pk": 2847370, "translation": "NET", "book": 33, "chapter": 5, "verse": 14, "text": "I will uproot your images of Asherah from your midst, and destroy your idols.", "comment": "tn Or \u201cAsherah poles.\u201dsn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4). The Lord states that he will destroy these images, something the Israelites themselves should have done but failed to do.
tn The MT reads \u201cyour cities,\u201d but many emend the text to \u05e6\u05b4\u05e8\u05b6\u05d9\u05da\u05b8 (tsirekha, \u201cyour images\u201d) or \u05e2\u05b2\u05e6\u05b7\u05d1\u05bc\u05b6\u05d9\u05da\u05b8 (\u2019atsbbekha, \u201cyour idols\u201d)."}, {"pk": 2847371, "translation": "NET", "book": 33, "chapter": 5, "verse": 15, "text": "I will angrily seek vengeance on the nations that do not obey me.\u201d", "comment": "tn Heb \u201cI will accomplish in anger and in rage, vengeance on the nations who do not listen.\u201d"}, {"pk": 2847372, "translation": "NET", "book": 33, "chapter": 6, "verse": 1, "text": "Listen to what the LORD says: \u201cGet up! Defend yourself before the mountains! Present your case before the hills!\u201d", "comment": "tn Or \u201cplead your case\u201d (NASB, NIV, NRSV); NAB \u201cpresent your plea\u201d; NLT \u201cstate your case.\u201dsn Defend yourself. The Lord challenges Israel to defend itself against the charges he is bringing.
tn Heb \u201clet the hills hear your voice.\u201d
sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel."}, {"pk": 2847373, "translation": "NET", "book": 33, "chapter": 6, "verse": 2, "text": "Hear the LORD\u2019s accusation, you mountains, you enduring foundations of the earth! For the LORD has a case against his people; he has a dispute with Israel!", "comment": "tn This verse briefly interrupts the Lord\u2019s statement (see vv. 1, 3) as the prophet summons the mountains as witnesses. Because of this v. 2 has been placed in parentheses in the translation."}, {"pk": 2847374, "translation": "NET", "book": 33, "chapter": 6, "verse": 3, "text": "\u201cMy people, how have I wronged you? How have I wearied you? Answer me!", "comment": "tn Heb \u201cMy people, what have I done to you?\u201d"}, {"pk": 2847375, "translation": "NET", "book": 33, "chapter": 6, "verse": 4, "text": "In fact, I brought you up from the land of Egypt, I delivered you from that place of slavery. I sent Moses, Aaron, and Miriam to lead you.", "comment": "tn Heb \u201cbefore you.\u201d"}, {"pk": 2847376, "translation": "NET", "book": 33, "chapter": 6, "verse": 5, "text": "My people, recall how King Balak of Moab planned to harm you, how Balaam son of Beor responded to him. Recall how you journeyed from Shittim to Gilgal, so you might acknowledge that the LORD has treated you fairly.\u201d", "comment": "tn Heb \u201cremember what Balak\u2026planned.\u201d
tn Heb \u201cFrom Shittim to Gilgal, in order to know the just acts of the Lord.\u201d Something appears to be missing at the beginning of the line. The present translation supplies the words, \u201cRecall how you went.\u201d This apparently refers to how Israel crossed the Jordan River (see Josh 3:1; 4:19\u201324)."}, {"pk": 2847377, "translation": "NET", "book": 33, "chapter": 6, "verse": 6, "text": "With what should I enter the LORD\u2019s presence? With what should I bow before the sovereign God? Should I enter his presence with burnt offerings, with year-old calves?", "comment": "tn The words \u201cwith what\u201d do double duty in the parallelism and are supplied in the second line of the translation for clarification.
sn With what should I enter the Lord\u2019s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers.
tn Or \u201cthe exalted God.\u201d"}, {"pk": 2847378, "translation": "NET", "book": 33, "chapter": 6, "verse": 7, "text": "Will the LORD accept a thousand rams, or ten thousand streams of olive oil? Should I give him my firstborn child as payment for my rebellion, my offspring \u2014 my own flesh and blood \u2014 for my sin?", "comment": "tn Heb \u201cthe fruit of my body for the sin of my soul.\u201d The Hebrew term \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) is often translated \u201csoul,\u201d but the word usually refers to the whole person; here \u201cthe sin of my soul\u201d = \u201cmy sin.\u201d"}, {"pk": 2847379, "translation": "NET", "book": 33, "chapter": 6, "verse": 8, "text": "He has told you, O man, what is good, and what the LORD really wants from you: He wants you to promote justice, to be faithful, and to live obediently before your God.", "comment": "sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper\u2019s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.
tn Heb \u201cexcept.\u201d This statement is actually linked with what precedes, \u201cWhat does he want from you except\u2026.\u201d
tn Heb \u201cto walk humbly [or perhaps, \u201ccarefully\u201d] with.\u201d
tn Heb \u201cto love faithfulness.\u201d
tn Heb \u201cto do,\u201d in the sense of \u201cpromote.\u201d"}, {"pk": 2847380, "translation": "NET", "book": 33, "chapter": 6, "verse": 9, "text": "Listen! The LORD is calling to the city! It is wise to respect your authority, O LORD! Listen, O nation, and those assembled in the city!", "comment": "tn Heb (apparently) \u201cListen [to] the staff and the one who appointed it.\u201d Verse 10 then begins with \u05e2\u05d5\u05b9\u05d3 (yod, \u201cstill\u201d or \u201cagain\u201d). The translation assumes an emendation to \u05e9\u05c1\u05b4\u05de\u05b0\u05e2\u05d5\u05bc \u05de\u05b7\u05d8\u05bc\u05b6\u05d4 \u05d5\u05bc\u05de\u05d5\u05b9\u05e2\u05b5\u05d3 \u05d4\u05b8\u05e2\u05b4\u05d9\u05e8 (shim\u2019u matteh umo\u2019ed ha\u2019ir, \u201clisten, O tribe and the assembly of the city\u201d).
tn Heb \u201cone who sees your name is wisdom.\u201d It is probably better to emend \u05d9\u05b4\u05e8\u05b0\u05d0\u05b6\u05d4 (yir\u2019eh, \u201che sees\u201d) to \u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4 (yir\u2019ah, \u201cfearing\u201d). One may then translate, \u201cfearing your name is wisdom.\u201d The Lord\u2019s \u201cname\u201d here stands by metonymy for his authority.
tn Or \u201cthe voice of the Lord is calling.\u201d The translation understands \u05e7\u05d5\u05b9\u05dc (qol, \u201cvoice\u201d) as equivalent to an imperative."}, {"pk": 2847381, "translation": "NET", "book": 33, "chapter": 6, "verse": 10, "text": "\u201cI will not overlook, O sinful house, the dishonest gain you have hoarded away, or the smaller-than-standard measure I hate so much.", "comment": "tn Heb \u201cthe accursed scant measure.\u201dsn Merchants would use a smaller than standard measure so they could give the customer less than he thought he was paying for.
tn Heb \u201cthe treasures of sin\u201d; NASB \u201ctreasures of wickedness\u201d; NIV \u201cill-gotten treasures.\u201d
tn The meaning of the first Hebrew word in the line is unclear. Possibly it is a combination of the interrogative particle and \u05d0\u05b4\u05e9\u05c1 (\u2019ish), an alternate form of \u05d9\u05b5\u05e9\u05c1 (yesh, \u201cthere is/are\u201d). One could then translate literally, \u201cAre there treasures of sin [in] the house of the sinful?\u201d The translation assumes an emendation to \u05d4\u05b7\u05d0\u05b6\u05e9\u05c1\u05bc\u05b6\u05d4 (ha\u2019esheh, from \u05e0\u05b8\u05e9\u05c1\u05b8\u05d0, nasha\u2019, \u201cto forget\u201d), \u201cWill I forget?\u201d The rhetorical question expects an answer, \u201cNo, I will not forget.\u201d"}, {"pk": 2847382, "translation": "NET", "book": 33, "chapter": 6, "verse": 11, "text": "I do not condone the use of rigged scales, or a bag of deceptive weights.", "comment": "tn Heb \u201cDo I acquit sinful scales, and a bag of deceptive weights?\u201d The rhetorical question expects an answer, \u201cNo, I do not,\u201d and has been translated as a declarative statement for clarity and emphasis.sn Merchants also used rigged scales and deceptive weights to cheat their customers. See the note at Amos 8:5."}, {"pk": 2847383, "translation": "NET", "book": 33, "chapter": 6, "verse": 12, "text": "The city\u2019s rich men think nothing of resorting to violence; her inhabitants lie, their tongues speak deceptive words.", "comment": "tn Heb \u201cand their tongue is deceptive in their mouth.\u201d
tn Heb \u201cbecause her rich are full of violence.\u201d
tn Heb \u201cspeak lies.\u201d"}, {"pk": 2847384, "translation": "NET", "book": 33, "chapter": 6, "verse": 13, "text": "I will strike you brutally and destroy you because of your sin.", "comment": "tn Heb \u201cand also I, I will make you sick, striking you.\u201d"}, {"pk": 2847385, "translation": "NET", "book": 33, "chapter": 6, "verse": 14, "text": "You will eat, but not be satisfied. Even if you have the strength to overtake some prey, you will not be able to carry it away; if you do happen to carry away something, I will deliver it over to the sword.", "comment": "tn The Hiphal of \u05e4\u05bc\u05b8\u05dc\u05b7\u05d8 (palat) is used in Isa 5:29 of an animal carrying its prey to a secure place.
tc The first Hebrew term in the line (\u05d5\u05b0\u05d9\u05b6\u05e9\u05c1\u05b0\u05d7\u05b2\u05da\u05b8, v\u00ffyeshkhakha) is obscure. HALOT 446 s.v. \u05d9\u05b6\u05e9\u05c1\u05b7\u05d7 understands a noun meaning \u201cfilth,\u201d which would yield the translation, \u201cand your filth is inside you.\u201d The translation assumes an emendation to \u05db\u05bc\u05b9\u05d7\u05b7-\u05d5\u05b0\u05d9\u05b6\u05e9\u05c1 (v\u00ffyesh-koakh, \u201cand [if] there is strength inside you\u201d).
tn The meaning of the Hebrew term \u05d5\u05b0\u05ea\u05b7\u05e1\u05bc\u05b5\u05d2 (v\u00fftasseg) is unclear. The translation assumes it is a Hiphal imperfect from \u05e0\u05b8\u05e1\u05b7\u05d2/\u05e0\u05b8\u05e9\u05c2\u05b7\u05d2 (nasag/nasag, \u201creach; overtake\u201d) and that hunting imagery is employed. (Note the reference to hunger in the first line of the verse.) See D. R. Hillers, Micah (Hermeneia), 80."}, {"pk": 2847386, "translation": "NET", "book": 33, "chapter": 6, "verse": 15, "text": "You will plant crops, but will not harvest them; you will squeeze oil from the olives, but you will have no oil to rub on your bodies; you will squeeze juice from the grapes, but you will have no wine to drink.", "comment": "tn Heb \u201cbut you will not rub yourselves with oil.\u201d
tn Heb \u201cand juice, but you will not drink wine.\u201d The verb \u05ea\u05b4\u05d3\u05b0\u05e8\u05b9\u05da\u05b0 (tidrokh, \u201cyou will tread\u201d) must be supplied from the preceding line.
tn Heb \u201cyou will tread olives.\u201d Literally treading on olives with one\u2019s feet could be harmful and would not supply the necessary pressure to release the oil. See O. Borowski, Agriculture in Iron Age Israel, 119. The Hebrew term \u05d3\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (darakh) may have an idiomatic sense of \u201cpress\u201d here, or perhaps the imagery of the following parallel line (referring to treading grapes) has dictated the word choice."}, {"pk": 2847387, "translation": "NET", "book": 33, "chapter": 6, "verse": 16, "text": "You implement the regulations of Omri, and all the practices of Ahab\u2019s dynasty; you follow their policies. Therefore I will make you an appalling sight, the city\u2019s inhabitants will be taunted derisively, and nations will mock all of you.\u201d", "comment": "tn Heb \u201cthe edicts of Omri are kept, and all the deeds of the house of Ahab.\u201d
tn Heb \u201cand you walk in their plans.\u201dsn The Omride dynasty, of which Ahab was the most infamous king, had a reputation for implementing unjust and oppressive measures. See 1 Kgs 21.
tn The Hebrew term \u05e9\u05c1\u05b7\u05de\u05bc\u05b8\u05d4 (shammah) can refer to \u201cdestruction; ruin,\u201d or to the reaction it produces in those who witness the destruction.
tn Heb \u201cher\u201d; the referent (the city) has been specified in the translation for clarity.
tn Heb \u201c[an object] of hissing,\u201d which was a way of taunting someone.
tc The translation assumes an emendation of the MT\u2019s \u05e2\u05b7\u05de\u05bc\u05b4\u05d9 (\u2019ammi, \u201cmy people\u201d) to \u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd (\u2019ammim, \u201cnations\u201d).tn Heb \u201cand the reproach of my people you will bear.\u201d The second person verb is plural here, in contrast to the singular forms used in vv. 13\u201315."}, {"pk": 2847388, "translation": "NET", "book": 33, "chapter": 7, "verse": 1, "text": "I am depressed! Indeed, it is as if the summer fruit has been gathered, and the grapes have been harvested. There is no grape cluster to eat, no fresh figs that I crave so much.", "comment": "tn Heb \u201cwoe to me!\u201d In light of the image that follows, perhaps one could translate, \u201cI am disappointed.\u201d
tn Or \u201cfor.\u201d
tn Heb \u201cI am like the gathering of the summer fruit, like the gleanings of the harvest.\u201d Micah is not comparing himself to the harvested fruit. There is an ellipsis here, as the second half of the verse makes clear. The idea is, \u201cI am like [one at the time] the summer fruit is gathered and the grapes are harvested.\u201d
tn Heb \u201cmy appetite craves.\u201d"}, {"pk": 2847389, "translation": "NET", "book": 33, "chapter": 7, "verse": 2, "text": "Faithful men have disappeared from the land; there are no godly men left. They all wait in ambush so they can shed blood; they hunt their own brother with a net.", "comment": "tn Or \u201chave perished\u201d; \u201chave been destroyed.\u201d
tn Heb \u201cand an upright one among men there is not.\u201d
tn Heb \u201cfor bloodshed\u201d (so NASB); TEV \u201cfor a chance to commit murder.\u201d
sn Micah compares these ungodly people to hunters trying to capture their prey with a net."}, {"pk": 2847390, "translation": "NET", "book": 33, "chapter": 7, "verse": 3, "text": "They are determined to be experts at doing evil; government officials and judges take bribes, prominent men make demands, and they all do what is necessary to satisfy them.", "comment": "tn Heb \u201cupon evil [are their] hands to do [it] well.\u201d
tn Heb \u201cthe official asks \u2013 and the judge \u2013 for a bribe.\u201d
tn More literally, \u201cthe great one announces what his appetite desires and they weave it together.\u201d Apparently this means that subordinates plot and maneuver to make sure the prominent man\u2019s desires materialize."}, {"pk": 2847391, "translation": "NET", "book": 33, "chapter": 7, "verse": 4, "text": "The best of them is like a thorn; the most godly among them are more dangerous than a row of thorn bushes. The day you try to avoid by posting watchmen \u2014 your appointed time of punishment \u2014 is on the way, and then you will experience confusion.", "comment": "tn Heb \u201cand now will be their confusion.\u201d
tn Heb \u201c[the] godly from a row of thorn bushes.\u201d The preposition \u05de\u05b4\u05df (min) is comparative and the comparative element (perhaps \u201csharper\u201d is the idea) is omitted. See BDB 582 s.v. 6 and GKC 431 \u00a7133.e.
tn Heb \u201cthe day of your watchmen, your appointed [time], is coming.\u201d The present translation takes \u201cwatchmen\u201d to refer to actual sentries. However, the \u201cwatchmen\u201d could refer figuratively to the prophets who had warned Judah of approaching judgment. In this case one could translate, \u201cThe day your prophets warned about \u2013 your appointed time of punishment \u2013 is on the way.\u201d"}, {"pk": 2847392, "translation": "NET", "book": 33, "chapter": 7, "verse": 5, "text": "Do not rely on a friend; do not trust a companion! Don\u2019t even share secrets with the one who lies in your arms!", "comment": "tn Heb \u201cfrom the one who lies in your arms, guard the doors of your mouth.\u201d"}, {"pk": 2847393, "translation": "NET", "book": 33, "chapter": 7, "verse": 6, "text": "For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man\u2019s enemies are his own servants.", "comment": "tn Heb \u201cthe enemies of a man are the men of his house.\u201d
tn Heb \u201crises up against.\u201d"}, {"pk": 2847394, "translation": "NET", "book": 33, "chapter": 7, "verse": 7, "text": "But I will keep watching for the LORD; I will wait for the God who delivers me. My God will hear my lament.", "comment": "tn Heb \u201cme.\u201d In the interest of clarity the nature of the prophet\u2019s cry has been specified as \u201cmy lament\u201d in the translation."}, {"pk": 2847395, "translation": "NET", "book": 33, "chapter": 7, "verse": 8, "text": "My enemies, do not gloat over me! Though I have fallen, I will get up. Though I sit in darkness, the LORD will be my light.", "comment": "tn The singular form is understood as collective.
sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.
tn Or \u201crejoice\u201d (KJV, NAB, NASB, NRSV); NCV \u201cdon\u2019t laugh at me.\u201d"}, {"pk": 2847396, "translation": "NET", "book": 33, "chapter": 7, "verse": 9, "text": "I must endure the LORD\u2019s anger, for I have sinned against him. But then he will defend my cause, and accomplish justice on my behalf. He will lead me out into the light; I will experience firsthand his deliverance.", "comment": "tn Heb \u201cuntil.\u201d
tn Heb \u201clift, bear.\u201d
tn Or \u201cjustice, vindication.\u201d
tn Heb \u201csee.\u201d
tn Or \u201cplead my case\u201d (NASB and NIV both similar); NRSV \u201cuntil he takes my side.\u201d"}, {"pk": 2847397, "translation": "NET", "book": 33, "chapter": 7, "verse": 10, "text": "When my enemies see this, they will be covered with shame. They say to me, \u201cWhere is the LORD your God?\u201d I will gloat over them. Then they will be trampled down like mud in the streets.", "comment": "tn Heb \u201cMy eyes will look on them.\u201d
tn Heb \u201cwho say.\u201d A new sentence was begun here in the translation for stylistic reasons.
tn Heb \u201ca trampled-down place.\u201d"}, {"pk": 2847398, "translation": "NET", "book": 33, "chapter": 7, "verse": 11, "text": "It will be a day for rebuilding your walls; in that day your boundary will be extended.", "comment": "sn Personified Jerusalem declares her confidence in vv. 8\u201310; in this verse she is assured that she will indeed be vindicated."}, {"pk": 2847399, "translation": "NET", "book": 33, "chapter": 7, "verse": 12, "text": "In that day people will come to you from Assyria as far as Egypt, from Egypt as far as the Euphrates River, from the seacoasts and the mountains.", "comment": "tn The masculine pronominal suffix suggests the Lord is addressed. Some emend to a feminine form and take Jerusalem as the addressee.
tc The MT reads \u05d5\u05b0\u05e2\u05b8\u05e8\u05b5\u05d9 (v\u00ff\u2019arey, \u201cand the cities [of Egypt]\u201d), but the parallel line indicates this is a corruption of \u05d5\u05b0\u05e2\u05b7\u05d3 (v\u00ff\u2019ad, \u201ceven to\u201d).
tn Heb \u201cthe River,\u201d referring to the Euphrates River. This has been specified in the translation for clarity (so also NASB, NIV).
tn Heb \u201cand sea from sea.\u201d Many prefer to emend this to \u05de\u05b4\u05d9\u05bc\u05b8\u05dd \u05e2\u05b7\u05d3 \u05d9\u05b8\u05dd (miyyam \u2019ad yam, \u201cfrom sea to sea\u201d).
tn Heb \u201cand mountain of the mountain.\u201d Many prefer to emend this to \u05d5\u05bc\u05de\u05b5\u05d4\u05b7\u05e8 \u05e2\u05b7\u05d3 \u05d4\u05b7\u05e8 (umehar \u2019ad har, \u201cand mountain to mountain\u201d).
tn Heb \u201cthey.\u201d The referent has been specified as \u201cpeople,\u201d referring either to the nations (coming to God with their tribute) or to the exiles of Israel (returning to the Lord)."}, {"pk": 2847400, "translation": "NET", "book": 33, "chapter": 7, "verse": 13, "text": "The earth will become desolate because of what its inhabitants have done.", "comment": "tn Heb \u201con account of its inhabitants, because of the fruit of their deeds.\u201d
tn Or \u201cwill be ruined.\u201d"}, {"pk": 2847401, "translation": "NET", "book": 33, "chapter": 7, "verse": 14, "text": "Shepherd your people with your shepherd\u2019s rod, the flock that belongs to you, the one that lives alone in a thicket, in the midst of a pastureland. Allow them to graze in Bashan and Gilead, as they did in the old days.", "comment": "sn The regions of Bashan and Gilead, located in Transjordan, were noted for their rich grazing lands.
tn Or \u201cin the midst of Carmel.\u201d The Hebrew term translated \u201cpastureland\u201d may be a place name.sn The point seems to be that Israel is in a vulnerable position, like sheep in a thicket populated by predators, while rich pastureland (their homeland and God\u2019s blessings) is in view.
tn Or \u201cwith your scepter\u201d (the Hebrew term can mean either \u201crod\u201d or \u201cscepter\u201d).
tn Heb \u201cthe flock of your inheritance.\u201d
tn Heb \u201cas in the days of antiquity.\u201d"}, {"pk": 2847402, "translation": "NET", "book": 33, "chapter": 7, "verse": 15, "text": "\u201cAs in the days when you departed from the land of Egypt, I will show you miraculous deeds.\u201d", "comment": "sn I will show you miraculous deeds. In this verse the Lord responds to the petition of v. 14 with a brief promise of deliverance.
tn Heb \u201chim.\u201d This probably refers to Israel in a collective sense. Because the switch from direct address to the third person is awkward, some prefer to emend the suffix to a second person form. In any case, it is necessary to employ a second person pronoun in the translation to maintain the connection for the English reader."}, {"pk": 2847403, "translation": "NET", "book": 33, "chapter": 7, "verse": 16, "text": "Nations will see this and be disappointed by all their strength, they will put their hands over their mouths, and act as if they were deaf.", "comment": "tn Or \u201cbe ashamed of.\u201d
tn Heb \u201cand their ears will be deaf.\u201d Apparently this means the opposing nations will be left dumbfounded by the Lord\u2019s power. Their inability to respond will make them appear to be deaf mutes."}, {"pk": 2847404, "translation": "NET", "book": 33, "chapter": 7, "verse": 17, "text": "They will lick the dust like a snake, like serpents crawling on the ground. They will come trembling from their strongholds to the LORD our God; they will be terrified of you.", "comment": "tn Heb \u201cthey will be in dread and afraid.\u201d
tn The translation assumes that the phrase \u05d0\u05b6\u05dc\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc (\u2019el-y\u00ffhvah \u2019elohenu, \u201cto the Lord our God\u201d) goes with what precedes. Another option is to take the phrase with the following verb, in which case one could translate, \u201cto the Lord our God they will turn in dread.\u201d
tn Heb \u201clike crawling things on the ground.\u201d The parallelism suggests snakes are in view.
tn The Lord is addressed directly using the second person."}, {"pk": 2847405, "translation": "NET", "book": 33, "chapter": 7, "verse": 18, "text": "There is no other God like you! You forgive sin and pardon the rebellion of those who remain among your people. You do not remain angry forever, but delight in showing loyal love.", "comment": "tn Heb \u201cof the remnant of his inheritance.\u201d
tn Heb \u201cpass over.\u201d
tn Heb \u201cone who.\u201d The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b\u201319a and then back to direct address (second person) in vv. 19b\u201320. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.
tn Heb \u201cWho is a God like you?\u201d The rhetorical question expects the answer, \u201cNo one!\u201d
tn Heb \u201che does not keep hold of his anger forever.\u201d"}, {"pk": 2847406, "translation": "NET", "book": 33, "chapter": 7, "verse": 19, "text": "You will once again have mercy on us; you will conquer our evil deeds; you will hurl our sins into the depths of the sea.", "comment": "tn The verb \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 (yashuv, \u201che will return\u201d) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.
tn Some prefer to read \u05d9\u05b4\u05db\u05b0\u05d1\u05bc\u05b9\u05e1 (yikhbos, \u201che will cleanse\u201d; see HALOT 459 s.v. \u05db\u05d1\u05e1 pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues.
tn Heb \u201ctheir sins,\u201d but the final mem (\u05dd) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (\u201cour\u201d) may be understood as doing double duty.
sn In this metaphor the Lord disposes of Israel\u2019s sins by throwing them into the waters of the sea (here symbolic of chaos)."}, {"pk": 2847407, "translation": "NET", "book": 33, "chapter": 7, "verse": 20, "text": "You will be loyal to Jacob and extend your loyal love to Abraham, which you promised on oath to our ancestors in ancient times.", "comment": "tn Heb \u201cwhich you swore [or, \u201cpledged\u201d] to our fathers from days of old.\u201d
tn Heb \u201cour fathers.\u201d The Hebrew term refers here to more distant ancestors, not immediate parents.
tn More literally, \u201cYou will extend loyalty to Jacob, and loyal love to Abraham."}, {"pk": 2847408, "translation": "NET", "book": 34, "chapter": 1, "verse": 1, "text": "The oracle against Nineveh; the book of the vision of Nahum the Elkoshite:", "comment": "tn Or \u201cNahum of Elkosh\u201d (NAB, NRSV).
tn Heb \u201cof Nineveh.\u201d"}, {"pk": 2847409, "translation": "NET", "book": 34, "chapter": 1, "verse": 2, "text": "The LORD is a zealous and avenging God; the LORD is avenging and very angry. The LORD takes vengeance against his foes; he sustains his rage against his enemies.", "comment": "tn The syntax of this line has been understood in two ways: (1) as a single clause with the Lord as the subject: \u201cA jealous and avenging God is the Lord\u201d (NRSV; NASB) or \u201cThe Lord is a jealous and avenging God\u201d (NIV); and (2) as two parallel clauses: \u201cGod is jealous, and the Lord avenges\u201d (KJV). The LXX reflects the latter. Masoretic accentuation and Hebrew syntax support the former. Accentuation links \u05e7\u05b7\u05e0\u05bc\u05d5\u05b9\u05d0 \u05d5\u05b0\u05e0\u05b9\u05e7\u05b5\u05dd (qano\u2019 v\u00ffnoqem, \u201cjealous and avenging\u201d) together rather than dividing them into separate clauses. Normal word order suggests that \u05e7\u05b7\u05e0\u05bc\u05d5\u05b9\u05d0 \u05d5\u05b0\u05e0\u05b9\u05e7\u05b5\u05dd (\u201cjealous and avenging\u201d) are attributive adjectives modifying \u05d0\u05b5\u05dc (\u2019el, \u201cGod\u201d). In verbless clauses such as this, the predicate normally precedes the subject; thus, \u201ca jealous and avenging God\u201d (\u05d0\u05b5\u05dc \u05e7\u05b7\u05e0\u05bc\u05d5\u05b9\u05d0 \u05d5\u05b0\u05e0\u05b9\u05e7\u05b5\u05dd, \u2019el qanno\u2019 v\u00ffnoqem) is the predicate and \u201cthe Lord\u201d (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4, y\u00ffhvah) is the subject.
tn Heb \u201cjealous.\u201d The Hebrew term \u05e7\u05b7\u05e0\u05bc\u05d5\u05b9\u05d0 (qanno\u2019, \u201cjealous, zealous\u201d) refers to God\u2019s zealous protection of his people and his furious judgment against his enemies. The root \u05e7\u05b8\u05e0\u05b8\u05d0 (qana\u2019) can denote jealous envy (Gen 26:14; 30:1; 37:11; Pss 37:1; 73:3; 106:16; Prov 3:31; 23:17; 24:1, 19; Ezek 31:9), jealous rivalry (Eccl 4:4; 9:6; Isa 11:13), marital jealousy (Num 5:14, 15, 18, 25, 30; Prov 6:34; 27:4), zealous loyalty (Num 11:29; 25:11, 13; 2 Sam 21:2; 1 Kgs 19:10, 14; 2 Kgs 10:16; Ps 69:10; Song 8:6; Isa 9:6; 37:32; 42:13; 59:17; 63:15; Zech 1:14; 8:2), jealous anger (Deut 32:16, 21; Ps 78:58), and zealous fury (Exod 34:14; Deut 5:9; 29:19; 1 Kgs 14:22; Job 5:2; Pss 79:5; 119:139; Prov 14:30; Isa 26:11; Ezek 5:13; 8:3; 16:38, 42; 23:25; 35:11; 36:5, 6; 38:19; Zeph 1:18). See BDB 888 s.v. \u05e7\u05b8\u05e0\u05b8\u05d0; E. Reuter, TDOT 13:47-58.
tn The term \u05e0\u05b8\u05e7\u05b7\u05dd (naqam, \u201cavenge, vengeance\u201d) is used three times in 1:2 for emphasis. The Lord will exact just retribution against his enemies (the Assyrians) to avenge their wickedness against his people (Judah).
tn The verb \u201crage\u201d (\u05e0\u05b8\u05d8\u05b7\u05e8, natar) is used elsewhere of keeping a vineyard (Song 1:6; 8:11\u201312) and guarding a secret (Dan 7:28). When used of anger, it does not so much mean \u201cto control anger\u201d or \u201cto be slow to anger\u201d (HALOT 695 s.v.) but \u201cto stay angry\u201d (TWOT 2:576). It describes a person bearing a grudge, seeking revenge, and refusing to forgive (Lev 19:18). It is often used as a synonym of \u05e9\u05c1\u05b8\u05de\u05b7\u05e8 (shamar, \u201cto maintain wrath, stay angry\u201d) in collocation with \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd (l\u00ff\u2019olam, \u201cforever, always\u201d) and \u05dc\u05b8\u05e2\u05b7\u05d3 (la\u2019ad, \u201ccontinually\u201d) to picture God harboring rage against his enemies forever (Jer 3:5, 12; Amos 1:11; Ps 103:9). The long-term rage depicted by \u05e0\u05b8\u05d8\u05b7\u05e8 (\u201cmaintain rage\u201d) serves as an appropriate bridge to the following statement in Nahum that the Lord is slow to anger but furious in judgment. God seeks vengeance against his enemies; he continually rages and maintains his anger; he is slow to anger, but will eventually burst out with the full fury of his wrath.
tn Or \u201cexceedingly wrathful\u201d; Heb \u201ca lord of wrath.\u201d The idiom \u201clord of wrath\u201d (\u05d5\u05bc\u05d1\u05b7\u05e2\u05b7\u05dc \u05d7\u05b5\u05de\u05b8\u05d4, uva\u2019al khemah) means \u201cwrathful\u201d or \u201cfull of wrath\u201d (Prov 22:24; 29:22). The noun \u201clord\u201d (\u05d1\u05b7\u05e2\u05b7\u05dc) is used in construct as an idiom to describe a person\u2019s outstanding characteristic or attribute (e.g., Gen 37:19; 1 Sam 28:7; 2 Kgs 1:8; Prov 1:17; 18:9; 22:24; 23:2; 24:8; Eccl 7:12; 8:8; 10:11, 20; Isa 41:15; 50:8; Dan 8:6, 20); see IBHS 149-51 \u00a79.5.3."}, {"pk": 2847410, "translation": "NET", "book": 34, "chapter": 1, "verse": 3, "text": "The LORD is slow to anger but great in power; the LORD will certainly not allow the wicked to go unpunished. He marches out in the whirlwind and the raging storm; dark storm clouds billow like dust under his feet.", "comment": "tn Heb \u201cclouds are dust.\u201d
tc The BHS editors suggest emending MT \u201cpower\u201d (\u05db\u05bc\u05b9\u05d7\u05b7, koakh) to \u201cmercy\u201d (\u05d7\u05b6\u05e1\u05b6\u05d3, khesed) as in Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17. However, this is unnecessary, it has no textual support, and it misses the rhetorical point intended by Nahum\u2019s modification of the traditional expression.sn This is an allusion to the well-known statement, \u201cThe Lord is slow to anger but great in mercy\u201d (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17). Nahum subtly modifies this by substituting \u201cgreat in mercy\u201d with \u201cgreat in power.\u201d God\u2019s patience at the time of Jonah (Jonah 4:2) one century earlier (ca. 750 b.c.), had run out. Nineveh had exhausted the \u201cgreat mercy\u201d of God and now would experience the \u201cgreat power\u201d of God.
tn Or \u201che will certainly not acquit [the wicked]\u201d; KJV \u201cand will not at all acquit the wicked.\u201d The root \u05e0\u05b8\u05e7\u05b7\u05d4 (naqah, \u201cto acquit\u201d) is repeated for emphasis. The phrase \u201che will certainly not allow the wicked to go unpunished\u201d (\u05d5\u05b0\u05e0\u05b7\u05e7\u05bc\u05b5\u05d4 \u05dc\u05b9\u05d0 \u05d9\u05b0\u05e0\u05b7\u05e7\u05bc\u05b6\u05d4, v\u00ffnaqqeh lo\u2019 y\u00ffnaqqeh) is an emphatic construction (see GKC 215 \u00a775.hh; IBHS 584-88 \u00a735.3.1).
tn Heb \u201cHis way is in the whirlwind\u201d (so NIV). The noun \u05d3\u05bc\u05b7\u05e8\u05b0\u05db\u05bc\u05d5\u05b9 (darko, \u201chis way\u201d) is nuanced here in a verbal sense. The noun \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 (derekh) often denotes a \u201cjourney\u201d (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb \u05d3\u05bc\u05b8\u05e8\u05b7\u05da\u05b0 (darakh) often means \u201cto tread a path\u201d (Job 22:15) and \u201cto march out\u201d (Judg 5:21). The Lord is portrayed as the Divine Warrior marching out to battle (Exod 15:1\u201312; Deut 33:2; Judg 5:4\u20135; Pss 18:7\u201315; 68:4\u201310, 32\u201335; 77:16\u201319; Mic 1:3\u20134; Hab 3:3\u201315).
tn Heb \u201clong of anger,\u201d i.e., \u201cslow to anger\u201d (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Pss 86:15; 103:8; 145:8; Prov 14:29; 15:18; 16:32; Neh 9:17) or restraining anger (Jer 15:15; Prov 25:15). Cf. NCV \u201cThe Lord does not become angry quickly.\u201d
tn Heb \u201cof his feet.\u201d
tn The words \u201cthe wicked\u201d are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance \u201cthe guilty\u201d is most appropriate; in nonlegal contexts the nuance \u201cthe wicked\u201d is used."}, {"pk": 2847411, "translation": "NET", "book": 34, "chapter": 1, "verse": 4, "text": "He shouts a battle cry against the sea and makes it dry up; he makes all the rivers run dry. Bashan and Carmel wither; the blossom of Lebanon withers.", "comment": "tn The term \u05d2\u05bc\u05b8\u05e2\u05b7\u05e8 (ga\u2019ar) often denotes \u201creprimand\u201d and \u201crebuke\u201d (cf. KJV, NAB, NASB, NIV, NRSV). When it is used in the context of a military attack, it denotes an angry battle cry shouted by a mighty warrior to strike fear into his enemies to drive them away (e.g., 2 Sam 23:16; Isa 30:17; Pss 18:15; 76:6; 80:17; 104:7). For example, the parallel Ugaritic term is used when Baal utters a battle cry against Yamm before they fight to the death. For further study see, A. A. MacIntosh, \u201cA Consideration of Hebrew g`r,\u201d VT 14 (1969): 474; P. J. van Zijl, \u201cA Consideration of the root ga\u2019ar (\u201crebuke\u201d),\u201d OTWSA 12 (1969): 56-63; A. Caquot, TDOT 3:49-53.
tn This somewhat unusual use of the preterite (\u05d5\u05b7\u05d9\u05bc\u05b7\u05d1\u05bc\u05b0\u05e9\u05c1\u05b5\u05d4\u05d5\u05bc, vayyabb\u00ffshehu) follows a participle which depicts characteristic (present-time) action or imminent future action; the preterite depicts the subsequent present or future-time action (see IBHS 561-62 \u00a733.3.5).
tn The term \u05d0\u05bb\u05de\u05b0\u05dc\u05b7\u05dc (\u2019umlal, \u201cwithers\u201d) occurs twice in this verse in MT. The repetition of \u05d0\u05bb\u05de\u05b0\u05dc\u05b7\u05dc is also supported by the Dead Sea Scrolls (4QpNah). The BHS editors suggest emending the first occurrence of \u05d0\u05bb\u05de\u05b0\u05dc\u05b7\u05dc (\u201cwithers\u201d) to \u05d3\u05bc\u05b8\u05dc\u05b0\u05dc\u05d5\u05bc (dollu, \u201clanguishes\u201d) to recover the letter \u05d3 (dalet) in the partial acrostic. Several versions do, in fact, employ two different verbs in the line (LXX, Syr, Targum, and Vg). However, the first verb at the beginning of the line in all of the versions reflects a reading of \u05d0\u05bb\u05de\u05b0\u05dc\u05b7\u05dc. Although several elements of an acrostic are present in Nahum 1, the acrostic is incomplete (only \u05d0 [alef] to \u05db [kaf] in vv. 2\u20138) and broken (several elements are missing within vv. 2\u20138). There is no textual evidence for a complete, unbroken acrostic throughout the book of Nahum in any ancient Hebrew mss or other textual versions; it is most prudent simply to leave the MT as it stands.
sn The Assyrians waged war every spring after the Tigris and Euphrates rivers dried up, allowing them to cross. As the Mighty Warrior par excellence, the Lord is able to part the rivers to attack Assyria.
sn The \u201csea\u201d is personified as an antagonistic enemy, representing the wicked forces of chaos (Pss 66:6; 72:8; 80:12; 89:26; 93:3\u20134; Isa 50:2; Mic 7:12; Hab 3:8; Zech 9:10)."}, {"pk": 2847412, "translation": "NET", "book": 34, "chapter": 1, "verse": 5, "text": "The mountains tremble before him, the hills convulse; the earth is laid waste before him, the world and all its inhabitants are laid waste.", "comment": "tn Traditionally, \u201cthe hills melt.\u201d English versions typically render \u05d4\u05b4\u05ea\u05b0\u05de\u05b9\u05d2\u05b8\u05d2\u05d5\u05bc (hitmogagu) as \u201cmelt\u201d (KJV, NRSV, NIV, NJPS) or \u201cdissolve\u201d (NASB). The LXX renders it \u1f10\u03c3\u03b1\u03bb\u03b5\u03cd\u03b8\u03b7\u03c3\u03b1\u03bd (esaleuqhsan, \u201care shaken\u201d). The Hebrew root has a range of meanings: (1) \u201cto melt,\u201d of courage (Ps 107:26) or troops retreating (\u201cmelting away\u201d in fear) in battle (1 Sam 14:16); (2) \u201cto dissolve,\u201d of mountains dissolving due to erosion (Amos 9:13); (3) \u201cto quake, shake apart,\u201d of mountains quaking, swaying backwards and forwards, coming apart, and collapsing in an earthquake (Amos 9:5; Pss 46:6 [7]; 75:3 [4]). The latter fits the imagery of v. 5 (violent earthquakes): the earth trembles in fear at the approach of the Divine Warrior (e.g., Hab 3:6).
tn Or \u201cbecause of him.\u201d The Hebrew preposition \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc (mimmenu) is taken in a causal sense (\u201cbecause of him\u201d) by NASB, NJPS; however, it is taken in a locative sense (\u201cbefore him\u201d) by KJV, NKJV, NRSV, NIV. On the other hand, the LXX rendered it in a separative sense: \u1f00\u03c0 \u03b1\u1f50\u03c4\u03bf\u1fe6 (ap autou, \u201cfrom him\u201d). The parallelism between 1:5a and 1:5b seems to favor the locative nuance: \u201cThe mountains quake before him (\u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc), the earth is laid waste before him (\u05de\u05b4\u05e4\u05bc\u05b8\u05e0\u05b8\u05d9\u05d5, mifanayv).\u201d
tn Or \u201cis upheaved\u201d; or \u201cheaves.\u201d There is debate whether the originally unpointed Hebrew verb \u05d5\u05b7\u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 (vattissa\u2019) should be vocalized as \u05d5\u05b0\u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 (v\u00ffttissa\u2019; NASB \u201cis upheaved\u201d; NRSV, NJPS \u201cheaves\u201d) from the root \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 (nasa\u2019, \u201cto lift up\u201d) or as \u05d5\u05b7\u05ea\u05bc\u05b4\u05e9\u05c1\u05bc\u05b8\u05d0 (vattisha\u2019, \u201cis devastated, laid waste\u201d) from the root \u05e9\u05c1\u05b9\u05d0\u05b8\u05d4 (sho\u2019ah, \u201cto devastate, lay waste\u201d). The vocalization \u05d5\u05b0\u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 is attested in the Masoretic tradition and the Greek versions: Origen (\u201cwas raised up\u201d), Symmachus (\u201cwas moved\u201d), and Aquila (\u201cshivered\u201d). However, \u05d5\u05b0\u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 demands an intransitive (\u201cheaves\u201d) or passive (\u201cis upheaved\u201d) sense which is not attested for the Qal stem. The vocalization \u05d5\u05b7\u05ea\u05bc\u05b4\u05e9\u05c1\u05bc\u05b8\u05d0 (\u201cis devastated, laid waste\u201d) is supported by the Syriac and Vulgate. The revocalization of the MT \u05d5\u05b0\u05ea\u05bc\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 (\u201cis lifted up\u201d) to \u05d5\u05b7\u05ea\u05bc\u05b4\u05e9\u05c1\u05bc\u05b8\u05d0 (\u201cis devastated\u201d) is suggested by the BHS editors and several Hebrew lexicons (HALOT 726 s.v. \u05e0\u05e9\u05c1\u05d0; BDB 670-71 s.v. \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0). The revocalization involves only the difference between the form \u05e9\u05c2 (sin) and \u05e9\u05c1 (shin) and is followed in the present translation.
sn The phrase \u201cthe world and all its inhabitants\u201d is used to stress the universal dimensions of God\u2019s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12).
tn The words \u201care laid waste\u201d are not in the Hebrew text, but are an implied repetition from the previous line."}, {"pk": 2847413, "translation": "NET", "book": 34, "chapter": 1, "verse": 6, "text": "No one can withstand his indignation! No one can resist his fierce anger! His wrath is poured out like volcanic fire, boulders are broken up as he approaches.", "comment": "tn Heb \u201cWho can stand before his indignation?\u201d The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun \u05d6\u05b7\u05e2\u05b7\u05dd (za\u2019am, \u201cindignation, curse\u201d) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247).
tn Heb \u201cWho can rise up against\u2026?\u201d The verb \u05d9\u05b8\u05e7\u05d5\u05bc\u05dd (yaqum, \u201carise\u201d) is here a figurative expression connoting resistance. Although the adversative sense of \u05d1\u05bc\u05b0 (bet) with \u05d9\u05b8\u05e7\u05d5\u05bc\u05dd (yaqum, \u201cagainst him\u201d) is attested, denoting hostile action taken against one\u2019s enemy (Mic 7:6; Ps 27:12), the locative sense (\u201cbefore him\u201d) is preferred due to the parallelism with \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 (lifney, \u201cbefore him\u201d).
tn Heb \u201cstand before\u201d (so KJV, NASB, NRSV, NLT). The Hebrew verb \u05e2\u05b8\u05de\u05b7\u05d3 (\u2019amad, \u201cstand\u201d) here denotes \u201cto resist, withstand.\u201d It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the Lord will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).
tn Heb \u201cbefore him\u201d (so NAB, NIV, TEV).
tn Or \u201cburst into flames.\u201d The Niphal perfect \u05e0\u05b4\u05ea\u05bc\u05b0\u05e6\u05d5\u05bc (nitt\u00fftsu) from \u05e0\u05b8\u05ea\u05b7\u05e5 (natats, \u201cto break up, throw down\u201d) may denote \u201care broken up\u201d or \u201care thrown down.\u201d The BHS editors suggest emending the MT\u2019s \u05e0\u05b4\u05ea\u05bc\u05b0\u05e6\u05d5\u05bc (nitt\u00fftsu) to \u05e0\u05b4\u05e6\u05bc\u05b0\u05ea\u05bc\u05d5\u05bc (nits\u00fftu, Niphal perfect from \u05d9\u05b8\u05e6\u05b7\u05ea [yatsat, \u201cto burn, to kindle, to burst into flames\u201d]): \u201cboulders burst into flames.\u201d This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5\u20136. The same metathesis of \u05e0\u05b4\u05ea\u05bc\u05b0\u05e6\u05d5\u05bc and \u05e0\u05b4\u05e6\u05bc\u05b0\u05ea\u05bc\u05d5\u05bc occurs in Jer 4:26.
tn Heb \u201cWho can rise up against the heat of his anger?\u201d The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point."}, {"pk": 2847414, "translation": "NET", "book": 34, "chapter": 1, "verse": 7, "text": "The LORD is good \u2014 indeed, he is a fortress in time of distress, and he protects those who seek refuge in him.", "comment": "tn The preposition \u05dc\u05b0 (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, \u201cThe Acrostic of Nahum Reconsidered,\u201d ZAW 87 (1975): 22. This explains the preceding statement: the Lord is good to his people (1:7a) because \u2013 like a fortress \u2013 he protects them in time of distress (1:7b).
tn Or \u201cthose who trust in him\u201d (NIV); NAB \u201cthose who have recourse to him.\u201d
tn Heb \u201che knows\u201d or \u201che recognizes.\u201d The basic meaning of the verb \u05d9\u05b8\u05d3\u05b7\u05e2 (yada\u2019) is \u201cto know,\u201d but it may denote \u201cto take care of someone\u201d or \u201cto protect\u201d (HALOT 391 s.v.; see Gen 39:6; Job 9:21; Ps 31:8). Most English versions render it as \u201cknow\u201d here (KJV, RSV, NASB, NKJV) but at least two recognize the nuance \u201cprotect\u201d (NRSV, NIV [which reads \u201ccares for\u201d]). It often refers to God protecting and caring for his people (2 Sam 7:20; Ps 144:3). When the subject is a king (suzerain) and the object is a servant (vassal), it often has covenantal overtones. In several ancient Near Eastern languages this term depicts the king (suzerain) recognizing his treaty obligation to protect and rescue his servant (vassal) from its enemies. For example, a letter from Abdi-Ashirta governor of Ammuru to the Egyptian king Amenophis III ends with a plea for protection from the raids of the Mittani: \u201cMay the king my lord know [= protect] me\u201d (yi-da-an-ni; EA 60:30-32). Similarly, in the treaty between Muwattallis and Alaksandus, the Hittite suzerain assures his vassal that in case he was attacked, \u201cAs he is an enemy of you, even so he is an enemy to the Sun; I the Sun, will know [= \u201cprotect\u201d] only you, Alaksandus\u201d (see H. B. Huffmon, \u201cThe Treaty Background of Hebrew YADA`,\u201d BASOR 181 (1966): 31-37; idem, \u201cA Further Note on the Treaty Background of Hebrew YADA`,\u201d BASOR 184 (1966): 36-38.
sn The phrase \u201ctime of distress\u201d (\u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd \u05e6\u05b8\u05e8\u05b8\u05d4) refers to situations in which God\u2019s people are oppressed by enemy armies (Isa 33:2; Jer 14:8; 15:11; 16:19; Obad 12; Pss 20:2; 37:39). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacherib\u2019s devastating invasion in 701 b.c., in which the Lord protected the remnant within the fortress walls of Jerusalem (2 Kgs 18\u201319; 2 Chr 32; Isa 36\u201337).
tc Some ancient versions read, \u201cThe Lord is good to those who trust him.\u201d The MT reads \u05dc\u05b0\u05de\u05b8\u05e2\u05d5\u05b9\u05d6 (l\u00ffma\u2019oz, \u201ca fortress\u201d): the noun \u05de\u05b8\u05e2\u05d5\u05b9\u05d6 (ma\u2019oz, \u201cfortress\u201d) with the preposition \u05dc\u05b0 (l\u00ff, see below). However, the LXX reflects the reading \u05dc\u05b0\u05de\u05b5\u05e2\u05b4\u05d9\u05d6 (l\u00ffme\u2019iz, \u201cto those who trust [him]\u201d): the Hiphil participle from \u05e2\u05d5\u05bc\u05d6 (\u2019uz, \u201cseek refuge\u201d) with the preposition \u05dc\u05b0. The variants involve only different vocalizations and the common confusion of vav (\u05d5) with yod. Most English versions follow the traditional Hebrew reading (KJV, RSV, NASB, NIV, NRSV, NKJV); however, several others follow the alternate Greek reading (NEB, NJPS). The BHS editors and several other scholars favor the LXX tradition; however, the Masoretic tradition has been defended by others. The Masoretic tradition is supported by the Dead Sea Scrolls (4QpNah). The problem with the LXX reading is the absence of the direct object in the Hebrew text; the LXX is forced to supply the direct object \u03b1\u1f50\u03c4\u03cc\u03bd (auton, \u201chim\u201d; for a similar addition of the direct object \u03b1\u1f50\u03c4\u03cc\u03bd by the LXX, see Amos 9:12). The main objection to the MT reading \u05dc\u05b0\u05de\u05b8\u05e2\u05d5\u05b9\u05d6 (\u201ca fortress\u201d) is that \u05dc\u05b0 is hard to explain. However, \u05dc\u05b0 may be taken in a comparative sense (Cathcart: \u201cYahweh is better than a fortress in time of distress\u201d) or an asseverative sense (Christensen: \u201cYahweh is good; indeed, a fortress in time of distress\u201d). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 55; idem, \u201cMore Philological Studies in Nahum,\u201d JNSL 7 (1979): 4; D. L. Christensen, \u201cThe Acrostic of Nahum Reconsidered,\u201d ZAW 87 (1975): 22. Elsewhere, the Lord is commonly portrayed as a \u201cfortress\u201d (\u05de\u05b8\u05e2\u05d5\u05b9\u05d6) protecting his people (Pss 27:1; 28:8; 31:3, 5; 37:39; 43:2; 52:9; Isa 17:10; 25:4; 27:5; Joel 4:16; Jer 16:19; Neh 8:10; Prov 10:29).
tn The Masoretic disjunctive accent marker (zaqeph parvum) divides the lines here. Most English versions reflect this line division (KJV, RSV, NASB, NIV, NRSV, NKJV). Some extend the line: \u201cYahweh is better than a fortress\u201d (NJB); \u201cThe Lord is good to those who hope in him\u201d (NJPS); and \u201cThe Lord is good to those who trust him\u201d (NEB). This issue is complicated by the textual problems in this verse."}, {"pk": 2847415, "translation": "NET", "book": 34, "chapter": 1, "verse": 8, "text": "But with an overwhelming flood he will make a complete end of Nineveh; he will drive his enemies into darkness.", "comment": "tc The BHS editors propose emending the Masoretic reading \u05d9\u05b0\u05e8\u05b7\u05d3\u05bc\u05b6\u05e3 (y\u00ffraddef, Piel imperfect of \u05e8\u05b8\u05d3\u05bc\u05b7\u05e3 [raddaf], \u201cto chase\u201d) to \u05d9\u05b6\u05d4\u05b0\u05d3\u05bc\u05b9\u05e3 (yekhdof, Qal imperfect of \u05d4\u05b8\u05d3\u05b7\u05e3 [hadaf], \u201cto thrust away, drive away\u201d). Although \u05d4\u05b8\u05d3\u05b7\u05e3 is used with \u05d7\u05b9\u05e9\u05c1\u05b6\u05da\u05b0 (khoshekh, \u201cdarkness\u201d) in Job 18:18 (\u201che is driven from light into darkness\u201d), the MT makes good sense as it stands, and is supported by the versions. The conjectural emendation has no support and is unnecessary.
tn Some scholars connect \u201cin an overwhelming flood\u201d (\u05d5\u05bc\u05d1\u05b0\u05e9\u05c1\u05b6\u05d8\u05b6\u05e3 \u05e2\u05b9\u05d1\u05b5\u05e8, uv\u00ffshetef \u2019over) with the preceding line: \u201che protects those who trust him in an overwhelming flood.\u201d However, others connect it with the following line: \u201cBut with an overwhelming flood he will make a complete end of its [Nineveh\u2019s] site.\u201d D. T. Tsumura (\u201cJanus Parallelism in Nah 1:8,\u201d JBL 102 [1983]: 109-11) suggests that it does double duty and should be read with both lines: \u201che knows those who trust him in an overwhelming flood, / but with an overwhelming flood he will make a complete end of its [Nineveh\u2019s] site.\u201d Connecting it with the preceding line creates a tight parallelism and a balanced 5+5 metrical count. Connecting it with the following line harmonizes with Nah 2:9 [8], which describes the walls of Nineveh being destroyed by flood waters, and with historical evidence (Diodorus Siculus, Bibliotheca Historica, 2.27.1-3; Xenophon, Anabasis, 3.4.12) and modern archaeological evidence (A. T. Olmstead, History of Assyria, 637). This might be an example of intentional ambiguity: God will protect his people from the very calamity that he will use to destroy his enemies.
tc Heb \u201cher place.\u201d Alternately, some ancient versions read \u201chis adversaries.\u201d The MT reads \u05de\u05b0\u05e7\u05d5\u05b9\u05de\u05b8\u05d4\u05bc (m\u00ffqomah, \u201cher place\u201d). This is supported by the Dead Sea Scrolls (\u05de\u05e7\u05d5\u05de\u05d4, \u201cher place,\u201d found in 4QpNah) and Symmachus (\u03c4\u1fc6\u03c2 \u03c4\u03cc\u03c0\u03bf\u1fe6 \u03b1\u1f50\u03c4\u03bf\u1fe6, th\" topou autou, \u201cher place\u201d). The reading of the LXX (\u03c4\u03bf\u03cd\u03c2 \u1f10\u03c0\u03b5\u03b3\u03b5\u03b9\u03c1\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2, tou\" epegeiroumenou\", \u201cthose who rise up [against Him]\u201d) and Aquila (\u1f00\u03bd\u03c4\u03b9\u03c3\u03c4\u03b1\u03bc\u03b5\u03bd\u03c9\u00a1\u03bd, antistamenw>n, \u201cadversaries\u201d) reflect \u05de\u05b0\u05e7\u05bc\u05d5\u05b9\u05de\u05d9\u05d4\u05d5\u05bc or \u05de\u05b0\u05e7\u05b4\u05d9\u05de\u05d9\u05d4\u05d5\u05bc or \u05de\u05b0\u05e7\u05bc\u05b4\u05de\u05b8\u05d9\u05d5 (\u201chis adversaries\u201d), also reflected in the Vulgate and Targum. Some scholars suggest emending the MT in the light of the LXX to create a tight parallelism between \u201chis adversaries\u201d (\u05de\u05e7\u05d5\u05de\u05d9\u05d5) and \u201chis enemies\u201d (\u05d5\u05b0\u05d0\u05b9\u05d9\u05b0\u05d1\u05b8\u05d9\u05d5, v\u00ff\u2019oy\u00ffvayv) which is a parallel word pair elsewhere (Deut 28:7; 2 Sam 22:40\u201341, 49; Mic 7:6; Ps 59:2). Likewise, Tsumura suggests emending the MT because the text, as it stands, does not have a clear parallel word for \u201chis enemies\u201d (\u05d5\u05b0\u05d0\u05b9\u05d9\u05b0\u05d1\u05b8\u05d9\u05d5) \u2013 emending the MT\u2019s \u05de\u05b0\u05e7\u05d5\u05b9\u05de\u05b8\u05d4\u05bc (\u201cher place\u201d) to \u05de\u05e7\u05d5\u05de\u05d9\u05d5 (\u201chis adversaries\u201d) would result in a parallel word (D. T. Tsumura, \u201cJanus Parallelism in Nah 1:8,\u201d JBL 102 [1983]: 109-11). The BHS editors propose emending the MT in favor of the Greek tradition. The English versions reflect both textual traditions \u2013 several follow the MT with \u201cher place\u201d and \u201cits site\u201d (KJV, NASB, NIV, NKJV, NJPS), while others adopt the LXX reading and emend the Hebrew, resulting in \u201chis adversaries\u201d (NRSV) or \u201cthose who defy him\u201d (NJB). The MT makes sense as it stands, but the proposed emendation is attractive and involves only the common confusion between \u05d4 and \u05d9\u05d5."}, {"pk": 2847416, "translation": "NET", "book": 34, "chapter": 1, "verse": 9, "text": "Whatever you plot against the LORD, he will completely destroy! Distress will not arise a second time.", "comment": "tn Less likely, \u201c[What are you] thinking about.\u201d When used with \u05d0\u05b6\u05dc (\u2019el) the verb \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1 (khashav) may be taken (1) in a hostile sense: \u201cWhat are you plotting against the Lord?\u201d or (2) in a nonhostile sense: \u201cWhat are you thinking about the Lord?\u201d The hostile sense is clearly intended when it is used in collocation with the direct object \u05e8\u05b8\u05e2\u05b8\u05d4 (ra\u2019ah, \u201cevil\u201d; Zech 7:10; 8:17; Pss 35:4; 140:3; Prov 16:9) or when it is followed by the preposition \u05e2\u05b7\u05dc (\u2019al; Gen 50:20; 2 Sam 14:13; Jer 11:19; 18:11, 18; 29:11; 48:2; 49:30; Mic 2:3; Nah 1:11; Pss 36:5; Esth 8:3; 9:24, 25; Dan 11:25). It is also used in a hostile sense when followed by the preposition \u05d0\u05b6\u05dc, as it is here (Jer 49:20; 50:45; Hos 7:15; Nah 1:9). The major lexicons classify this usage in a hostile sense (BDB 363 s.v. \u05d7\u05b8\u05e9\u05c1\u05b7\u05d1; HALOT 360 s.v. \u05d7\u05e9\u05c1\u05d1). The verb is repeated in Nah 1:11 where it is clearly used in a hostile sense.
tn Alternately, \u201cWhy are you plotting?\u201d or \u201cWhat are you plotting?\u201d The term \u05de\u05b7\u05d4 (mah) ordinarily functions as the interrogative pronoun \u201cwhat?\u201d (HALOT 550-51 s.v.; BDB 552-53 s.v.). It is often used in reproachful, ridiculing questions and in accusations with an insinuation of blame, reproach, or contempt; see Gen 4:10; 37:10; 44:15; Josh 22:16; Judg 8:1; 15:11; 20:12; 1 Sam 29:3; 2 Sam 9:8; 1 Kgs 9:13; 2 Kgs 9:22; 18:19). It is more disparaging than \u05de\u05b4\u05d9 (mi; HALOT 551 s.v. \u05de\u05b7\u05d4). The LXX translates it with the interrogative pronoun \u03c4\u03af (\u201cwhat?\u201d). R. L. Smith (Micah-Malachi [WBC], 76) takes it as the indefinite pronoun \u201cwhatever\u201d (see also BDB 553 s.v. \u05de\u05b8\u05d4 3; GKC 443-44 \u00a7137.c; Num 23:3; 1 Sam 19:3; 20:10; 2 Sam 18:22\u201323, 29; Job 13:13; Prov 25:8). W. A. Maier (Nahum, 186) takes it as the interrogative adverb \u201cwhy?\u201d (see also BDB 553 s.v. \u05de\u05b8\u05d4 2.b; Gen 3:13; 12:18; 26:10; Exod 14:15; 17:2; 2 Kgs 6:33; 7:3; Pss 42:6, 12; 43:5; 52:3; Job 7:21; 15:12; Song 8:4). All three are represented in English versions: \u201cWhat?\u201d (KJV, NKJV), \u201cWhy?\u201d (NRSV, NJPS), and \u201cWhatever\u201d (NASB, NIV).
tn Or \u201cThe Lord will completely foil whatever you plot against him\u201d; or \u201cWhatever you may think about the Lord, he [always] brings everything to a conclusion.\u201d
tc The MT reads \u05e6\u05b8\u05e8\u05b8\u05d4 (tsarah, \u201cdistress\u201d). This is supported by the LXX. However, the BHS editors propose emending the MT\u2019s \u05e6\u05b8\u05e8\u05b8\u05d4 (\u201cdistress\u201d) to \u05e6\u05b8\u05e8\u05b8\u05d9\u05d5 (tsarayv, \u201chis adversaries\u201d). Several English versions follow course (NRSV, NJPS); however, the majority of English versions follow the traditional MT reading (KJV, NASB, NIV, NKJV). The term \u201cdistress\u201d (\u05e6\u05b8\u05e8\u05b8\u05d4, tsarah) is repeated from v. 7: God will not only protect his people in time of \u201cdistress\u201d (\u05e6\u05b8\u05e8\u05b8\u05d4) from the Assyrians (v. 7), he will put an end to \u201cdistress\u201d (\u05e6\u05b8\u05e8\u05b8\u05d4) by destroying the Assyrians (v. 9).
tn The originally unvocalized consonantal form \u05ea\u05e7\u05d5\u05dd is vocalized in the MT as \u05ea\u05b8\u05e7\u05d5\u05bc\u05dd (taqum, \u201cwill arise\u201d) from \u05e7\u05d5\u05bc\u05dd (qum, \u201cto arise\u201d). However, the LXX reflects a vocalization of \u05ea\u05b4\u05e7\u05bc\u05d5\u05b9\u05dd (tiqom, \u201cwill take vengeance\u201d) from \u05e0\u05b8\u05e7\u05b7\u05dd (naqam, \u201cto avenge\u201d). The Masoretic vocalization makes sense and should be retained. The LXX vocalization probably arose under the influence of the three-fold repetition of \u05e0\u05e7\u05dd in Nah 1:2."}, {"pk": 2847417, "translation": "NET", "book": 34, "chapter": 1, "verse": 10, "text": "Surely they will be totally consumed like entangled thorn bushes, like the drink of drunkards, like very dry stubble.", "comment": "tn The verb \u05d0\u05bb\u05db\u05bc\u05b0\u05dc\u05d5\u05bc (\u2019ukk\u00fflu, \u201cthey will be consumed\u201d) is an example of the old Qal passive perfect 3rd person common plural which was erroneously pointed by the Masoretes as Pual perfect 3rd person common plural. The Qal passive of \u05d0\u05b8\u05db\u05b7\u05dc (\u2019akhal) occurs several times in the Hebrew Bible, pointed as Pual (e.g., Exod 3:2; Neh 2:3, 13; Isa 1:20; Nah 1:10). For further discussion on the old Qal passive see H. L. Ginsberg, \u201cStudies on the Biblical Hebrew Verb: Masoretically Misconstrued Internal Passives,\u201d AJSL 46 (1929): 53-56; R. J. Williams, \u201cThe Passive Qal Theme in Hebrew,\u201d Essays on the Ancient Semitic World, 43-50; Jo\u00fcon 1:166-67 \u00a758.a; IBHS 373-76 \u00a722.6 (see especially n. 36 on p. 375).
tc The BHS editors propose emending the MT\u2019s \u05de\u05b8\u05dc\u05b5\u05d0 (male\u2019, \u201cfully\u201d) to the negative interrogative \u05d4\u05b2\u05dc\u05b9\u05d0 (halo\u2019, \u201cHas not\u2026?\u201d) and connecting it with the next line: \u201cHas not one plotting evil marched out from you?\u201d However, this emendation is unnecessary because the MT makes sense as it stands, and there is no textual support for the emendation. The MT is supported by the Greek tradition, the Dead Sea Scrolls (4QpNah), and the other versions.tn Or \u201cThey will be fully consumed like dried stubble.\u201d The term \u05de\u05b8\u05dc\u05b5\u05d0 (\u201cfully\u201d) functions either as: (1) an adjective modifying \u05db\u05bc\u05b0\u05e7\u05b7\u05e9\u05c1 \u05d9\u05b8\u05d1\u05b5\u05e9\u05c1 (k\u00ffqash yavesh, \u201clike fully dried stubble\u201d) or (2) an adverb modifying \u05d0\u05bb\u05db\u05bc\u05b0\u05dc\u05d5\u05bc (\u2019ukk\u00fflu, \u201cthey will be fully consumed\u201d); see BDB 571 s.v. \u05de\u05b8\u05dc\u05b5\u05d0. The adverbial sense is rare, appearing elsewhere only in Jer 12:6; thus, the adjectival sense is more probable. The Hebrew word order also suggests the adjectival sense because \u05de\u05b8\u05dc\u05b5\u05d0 follows \u05db\u05bc\u05b0\u05e7\u05b7\u05e9\u05c1 \u05d9\u05b8\u05d1\u05b5\u05e9\u05c1 (k\u00ffqash yavesh) rather than \u05d0\u05bb\u05db\u05bc\u05b0\u05dc\u05d5\u05bc.
tc The MT reading \u05d5\u05bc\u05db\u05b0\u05e1\u05b8\u05d1\u05b0\u05d0\u05b8\u05dd \u05e1\u05b0\u05d1\u05d5\u05bc\u05d0\u05b4\u05d9\u05dd (ukh\u00ffsav\u2019am s\u00ffvu\u2019im, \u201cand like the drink of drunkards\u201d) is supported by Symmachus (\u201cand as those drinking their drink with one another\u201d) who is known for his wooden literalness to the Hebrew text, and by Vulgate which reads et sicut vino suo inebriati. K. J. Cathcart revocalizes as \u05d5\u05bc\u05db\u05b0\u05e1\u05b9\u05d1\u05b0\u05d0\u05b4\u05d9\u05dd \u05e1\u05b0\u05d1\u05bb\u05d0\u05b4\u05d9\u05dd (ukh\u00ffsov\u00ff\u2019im s\u00ffvu\u2019im, \u201cand like drunkards sodden with drink\u201d; Nahum in the Light of Northwest Semitic [BibOr], 61). Haldar equates Hebrew \u05e1\u05b8\u05d1\u05b8\u05d0 (sava\u2019) with Ugaritic sp\u2019 (\u201ceat\u201d) due to an interchange between \u05d1 (bet) and \u05e4 (pe), and produces \u201cand as they consume a consuming\u201d (A. Haldar, Studies in the Book of Nahum, 32). Barr argues that the mem (\u05de) on MT \u05d5\u05bc\u05db\u05b0\u05e1\u05b8\u05d1\u05b0\u05d0\u05b8\u05dd (ukh\u00ffsov\u2019am) is enclitic, and he translates the line as \u201cand as the drunken are getting drunk\u201d (J. Barr, Comparative Philology, 33). tn The MT\u2019s \u05d5\u05bc\u05db\u05b0\u05e1\u05b8\u05d1\u05b0\u05d0\u05b8\u05dd is a noun with masculine plural suffix from \u05e1\u05b9\u05d1\u05b6\u05d0 (sove\u2019, \u201cdrink, liquor\u201d), meaning \u201ctheir drink, liquor\u201d (e.g., Hos 4:18). This is supported by Symmachus (\u201ctheir drink\u201d) and is reflected in the Syriac (\u201cin their drink\u201d). The Masoretic \u05e1\u05b0\u05d1\u05d5\u05bc\u05d0\u05b4\u05d9\u05dd (s\u00ffvu\u2019im) is the passive participle from \u05e1\u05b8\u05d1\u05b8\u05d0 (sava\u2019, \u201cto drink,\u201d BDB 684-85 s.v. \u05e1\u05b8\u05d1\u05b8\u05d0). This produces \u201cand like their liquor/drink being drunken.\u201d This makes good sense with the following line in which \u05d0\u05bb\u05db\u05bc\u05b0\u05dc\u05d5\u05bc (\u2019ukk\u00fflu, \u201cthey will be consumed\u201d) appears. The verb \u05d0\u05bb\u05db\u05bc\u05b0\u05dc\u05d5\u05bc is frequently used in comparisons of consuming liquor and being consumed like chaff.
tc The MT reads \u05e1\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd \u05e1\u05b0\u05d1\u05bb\u05db\u05b4\u05d9\u05dd (sirim s\u00ffvukhim, \u201centangled thorn-bushes\u201d), and is supported by the Dead Sea text from Murabba`at: \u05e1\u05d9\u05e8\u05d9\u05dd \u05e1\u05d1\u05db\u05d9\u05dd (see DJD 2:197). The noun \u05e1\u05b4\u05d9\u05e8\u05b4\u05d9\u05dd (\u201cthorn bushes\u201d) is from \u05e1\u05b4\u05d9\u05e8 (sir, \u201cthorn, thorn bush,\u201d BDB 696 s.v. II \u05e1\u05b4\u05d9\u05e8; HALOT 752 s.v. *\u05e1\u05b4\u05d9\u05e8\u05b8\u05d4), e.g., Isa 34:13; Hos 2:8; Eccl 7:6. The Qal passive participle \u05e1\u05b0\u05d1\u05bb\u05db\u05b4\u05d9\u05dd (s\u00ffvukhim) is from \u05e1\u05b8\u05d1\u05b7\u05da\u05b0 (savakh, \u201cto interweave,\u201d BDB 687 s.v. \u05e1\u05b8\u05d1\u05b7\u05da\u05b0; HALOT 740 s.v. \u05e1\u05d1\u05da), e.g., Job 8:17, which is related to Assyrian sabaku (\u201cto entwine,\u201d AHw 2:999.a) and Arabic sabaka (\u201cto entwine\u201d; Leslau, 51). The MT is supported by several LXX translators, e.g., Symmachus, Aquila, and Theodotion. It is also reflected in Vulgate\u2019s spinarum perplexi (\u201cthorn-bushes entangled\u201d). On the other hand, the Syriac Peshitta reflects \u05e1\u05b8\u05e8\u05b4\u05d9\u05dd \u05e1\u05d5\u05b9\u05e8\u05b0\u05e8\u05b4\u05d9\u05dd (sarim sor\u00ffrim, \u201cyour princes are rebels\u201d) which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: \u03b8\u03b5\u03bc\u03b5\u03bb\u03af\u03bf\u03c5 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03be\u03b5\u03c1\u03c3\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (qemeliou autou xerswqhsetai, \u201chis foundation shall be laid bare\u201d) seems to reflect \u05d9\u05b0\u05e1\u05b9\u05d3\u05b8\u05dd \u05d9\u05b0\u05db\u05b8\u05d1\u05bc\u05b5\u05e1 (y\u00ffsodam y\u00ffkhabbes, \u201ctheir foundation shall be washed away\u201d) which was caused by orthographic confusion and transposition of consonants. The MT should be retained.sn This simile compares the imminent destruction of Nineveh to the burning of a mass of entangled thorn-bushes (Job 8:17). When thorn-bushes are entangled they burn quickly and completely ( Eccl 7:6; Isa 34:13).
tn The particle \u05e2\u05b7\u05d3 (\u2019ad) is taken as a comparative of degree (\u201clike\u201d) by many lexicographers (BDB 724 s.v. I.3; HALOT 787 s.v. 5), English versions (NASB, NRSV, NJPS), and scholars (W. A. Maier, Nahum, 192; R. L. Smith, Micah-Malachi [WBC], 76; R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 42). Although the comparative sense is rare (1 Sam 11:15; 2 Sam 23:19; 2 Kgs 24:20; 1 Chr 4:27), it is suggested by the similes in v. 10 (see R. J. Williams, Hebrew Syntax, 57, \u00a7312). The comparative sense is reflected in the Greek versions of Symmachus, Aquila, and Theodotion. Although Origen took \u05e2\u05b7\u05d3 in its more common spatial sense (\u201cup to\u201d), his approach can be dismissed because he misunderstood the entire line: \u1f45\u03c4\u03b9 \u1f15\u03c9\u03c2 \u03b8\u03b5\u03bc\u03b5\u03bb\u03af\u03bf\u03c5 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03be\u03b5\u03c1\u03c3\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (Joti Jew\" qemeliou autou xerswqhsetai, \u201cup to his foundation he shall be laid bare\u201d). The KJV takes \u05e2\u05b7\u05d3 in its rare temporal sense (\u201cwhile\u201d; see BDB 725 s.v. II.2). T. Longman suggests a locative sense: \u201cby the entangled thorns they are like drunkards stinking of drink\u201d (\u201cNahum,\u201d The Minor Prophets, 2:794, 796; see R. J. Williams, Hebrew Syntax, 56-57, \u00a7310). Because of its difficulty, several scholars have resorted to conjectural emendations of the MT: (1) K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 61) suggests emending the MT\u2019s \u05e2\u05b7\u05d3 to the temporal particle \u05e2\u05d5\u05b9\u05d3 (\u2019od, \u201cagain\u201d); (2) The BHS editors suggest emending the MT\u2019s \u05db\u05bc\u05b4\u05d9 \u05e2\u05b7\u05d3 (ki \u2019ad) to \u05d4\u05d5\u05b9\u05d9 \u05e2\u05b4\u05d9\u05e8 (hoy \u2019ir, \u201cwoe to the city!\u201d) which appears in Nah 3:1; (3) The BHS editors suggest the alternate conjectural emendation of \u05d9\u05b4\u05d1\u05b0\u05e2\u05b2\u05e8\u05d5\u05bc \u05db\u05b0 (yiv\u2019aru k\u00ff, \u201cthey will burn like \u2026\u201d); (4) H. Junker (Die zwolf kleinen Propheten, 175) suggests emending \u05db\u05bc\u05b4\u05d9 \u05e2\u05b7\u05d3 (ki \u2019ad) to \u05db\u05bc\u05b0\u05d9\u05b7\u05e2\u05b7\u05d3 (k\u00ffya\u2019ad, \u201clike a forest\u201d). Although the Masoretic reading is difficult, it is more plausible than any conjectural emendation."}, {"pk": 2847418, "translation": "NET", "book": 34, "chapter": 1, "verse": 11, "text": "From you, O Nineveh, one has marched forth who plots evil against the LORD, a wicked military strategist.", "comment": "tn The words \u201cO Nineveh\u201d are not in the Hebrew text, but are supplied in the translation for clarity. The preceding pronoun is feminine singular, indicating the personified city is in view. See 2:1 (2:2 HT).
tn Heb \u201ca counselor of wickedness\u201d; NASB \u201ca wicked counselor\u201d; NAB \u201cthe scoundrel planner.\u201d"}, {"pk": 2847419, "translation": "NET", "book": 34, "chapter": 1, "verse": 12, "text": "This is what the LORD says: \u201cEven though they are powerful \u2014 and what is more, even though their army is numerous \u2014 nevertheless, they will be destroyed and trickle away! Although I afflicted you, I will afflict you no more.", "comment": "tn The syntax of this line is complicated and difficult to translate. The first clause is the concessive protasis of a real condition, while the second is the logical apodosis of a comparative clause. This creates an a fortiori argument: \u201cEven though they are strong and likewise many, so much more will they be cut down and pass away!\u201d The first use of the particle \u05d5\u05b0\u05db\u05b5\u05df (v\u00ffkhen, \u201cEven though\u201d) introduces a concessive or conditional protasis of a present-time or immediate future-time real condition (R. J. Williams, Hebrew Syntax, 87, \u00a7515; IBHS 636-37 \u00a738.2). The second use of the particle \u05d5\u05b0\u05db\u05b5\u05df (\u201cso much more\u2026\u201d) introduces the apodosis of a logical resultative clause (see IBHS 641-42 \u00a738.5).
sn Verse 12 begins with a typical prophetic introduction (\u201cThis is what the Lord says\u201d) in language similar to the typical ancient Near Eastern messenger formula (see C. Westermann, Basic Forms of Prophetic Speeches, 100-115). This formula is frequently used to introduce prophetic speeches (e.g., Jer 2:5; Ezek 2:4; Amos 1:3). The messenger formula indicates that the prophet\u2019s message is not his own, but is a revelatory and prophetic oracle from the Lord. It confirms the authenticity of the message.
tn The terms \u05d0\u05b2\u05e2\u05b7\u05e0\u05bc\u05b5\u05da\u05b0 (\u2019a\u2019annekh, \u201cI will [no longer] afflict you\u201d) and \u05d5\u05b0\u05e2\u05b4\u05e0\u05bc\u05b4\u05ea\u05b4\u05da\u05b0 (v\u00ff\u2019innitikh, \u201cI afflicted you\u201d) are both derived from the root II \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201cto afflict\u201d). The LXX mistakenly confused this with the more common root I \u05e2\u05b8\u05e0\u05b8\u05d4 (\u201cto answer, respond\u201d). Although it mistranslated the roots, the LXX reflects the same consonantal text as the MT: \u05d5\u05b0\u05e2\u05b4\u05e0\u05bc\u05b4\u05ea\u05b4\u05da\u05b0 \u05dc\u05b9\u05d0 \u05d0\u05b2\u05e2\u05b7\u05e0\u05bc\u05b5\u05da\u05b0 (v\u00ff\u2019innitikh lo\u2019 \u2019a\u2019annekh, \u201cAlthough I have afflicted you, I will afflict you no longer\u201d). Some modern English versions supply various terms not in the Hebrew text to indicate the addressee: NIV \u201cO Judah\u201d; NLT \u201cO my people.\u201d Judah is specifically addressed in 1:15 (2:1 HT) and the feminine singular is used there, just as it is in 1:12.
tc In v. 12 the MT preserves a string of plural forms followed by a seemingly anomalous singular form: \u05d5\u05b0\u05e2\u05b8\u05d1\u05b8\u05e8 \u2026 \u05e0\u05b8\u05d2\u05b9\u05d6\u05bc\u05d5\u05bc \u2026 \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd \u2026 \u05e9\u05c1\u05b0\u05dc\u05b5\u05de\u05b4\u05d9\u05dd (sh\u00fflemim \u2026 rabbim \u2026 nagozzu \u2026 v\u00ff\u2019avar, \u201cEven though they are numerous\u2026they are many\u2026they will be cut off\u2026and he [?] will pass away\u201d). Several other versions (LXX, Syr, Targum) read the plural form \u05d5\u05b0\u05e2\u05b8\u05d1\u05b8\u05e8\u05d5\u05bc (v\u00ff\u2019avaru, \u201cand they will pass away\u201d). Several scholars emend the MT to the plural form, noting that the next word (\u05d5\u05b0\u05e2\u05b4\u05e0\u05bc\u05b4\u05ea\u05b4\u05da\u05b0, v\u00ff\u2019innitikh) begins with vav (\u05d5); they suggest that the plural ending of \u05d5\u05b0\u05e2\u05b8\u05d1\u05b8\u05e8\u05d5\u05bc dropped out due to haplography or faulty word division (e.g., T. Longman, \u201cNahum,\u201d The Minor Prophets, 2:798). Another scholar retains the consonantal text, but repoints the form as an infinitive absolute: \u201cThey will be cut off, passing away\u201d (K. J. Cathcart). On the other hand, more conservative scholars defend the MT reading and try to solve the problem by suggesting a shift from a plural referent (the Assyrians) to a singular referent (God or the Assyrian king): \u201cThey shall be cut down, when he passes through\u201d (KJV) and \u201cThey will be cut off and he will pass over\u201d (R. L. Smith, Micah-Malachi [WBC], 77). Still others suggest that the singular form functions as a collective: \u201cThey will be cut off and [they] will pass away\u201d (W. A. Maier, Nahum, 206; K&D 27:15). However, rather than resorting to textual emendations or performing syntactical improbabilities, the best solution may be simply to posit the presence of a rhetorical, stylistic device. The shift from these plural forms to the concluding singular form may be an example of heterosis of the plural to the singular (see E. W. Bullinger, Figures of Speech, 525 [4.5]). This is a common poetic device used for emphasis, especially at the climactic point in a speech (e.g., Gen 29:27; Num 22:6; 32:25; Job 12:7; 18:2; Esth 9:23; Ps 73:7; Prov 14:1, 9; John 3:11; 1 Tim 2:15).tn Or \u201cpass away.\u201d The term \u05e2\u05b8\u05d1\u05b7\u05e8 (\u2019avar, \u201cto pass through\u201d) is a key word in Nahum 1; it occurs three times (Nah 1:8, 12, 15 [2:1 HT]). This verb is often used in reference to water, both the raging onset of flood waters (Nah 1:8) and the passive trickling or dwindling away of receding waters (Job 6:15; 11:16).sn The phrase trickle away is an example of a hypocatastasis (implied comparison); Nahum compares the destruction of the mighty Assyrians with the trickling away of once high waters. This imagery has strong rhetorical impact because the Assyrians often boasted that they overwhelmed their enemies like a flood. It is ironic then that they would soon dwindle away to a mere trickle! This is also an appropriate image in the light of the historical destruction of Nineveh through the use of flood waters, as predicted by the prophet (Nah 2:7\u20139) and recorded by ancient historians (Diodorus Siculus, Bibliotheca Historica 2.26-27; Xenophon, Anabasis 3.4.12; also see P. Haupt, \u201cXenophon\u2019s Account of the Fall of Nineveh,\u201d JAOS 28 [1907]: 99-107).
tn Heb \u201cthey will be sheared.\u201d The term \u201ccut off\u201d (\u05d2\u05bc\u05b8\u05d6\u05b8\u05d6, gazaz) is ordinarily used to describe the literal actions of \u201cshearing\u201d sheep (Gen 31:19; 38:12\u201313; Deut 15:19; 18:4; 1 Sam 25:2, 4, 7, 11; 2 Sam 13:23\u201324; Job 31:20; Isa 53:7) and \u201ccutting\u201d hair (Jer 7:29; Mic 1:16; Job 1:20). It is used figuratively here to describe the destruction of the Assyrian army (BDB 159 s.v. \u05d2\u05bc\u05b8\u05d6\u05b7\u05d6; HALOT 186 s.v. \u05d2\u05d6\u05d6).sn The expression they will be cut off is an example of a hypocatastasis (implied comparison); Nahum intentionally chose this term to compare the destruction of the Assyrians to the shearing of sheep. This word-play has great rhetorical impact because the Assyrians frequently used sheep imagery when boasting of the ease and brutality with which they defeated their enemies (see D. Marcus, \u201cAnimal Similes in Assyrian Royal Inscriptions,\u201d Or 46 [1977]: 92-93). It is both appropriate (poetic justice) and ironic (reversal of situation) that the Assyrians themselves should suffer a fate which they boasted of inflicting upon others. They will be an easy, helpless prey for the Divine Warrior. Their punishment will fit their crimes.
tn The particle \u05d5\u05b0\u05db\u05b5\u05df (v\u00ffkhen, \u201cso much more\u2026\u201d) introduces the apodosis of a logical resultative clause (IBHS 641-42 \u00a738.5). It emphasizes that the action described in the apodosis will occur almost immediately (e.g., 1 Kgs 20:40; Ps 48:6).
tn The particle \u05d5\u05b0\u05db\u05b5\u05df (v\u00ffkhen, \u201cand moreover\u201d) functions as an emphatic comparative adverb of degree (BDB 486 s.v. \u05db\u05bc\u05b5\u05df; IBHS 663, 665-67 \u00a739.3.4). It draws a comparison between \u05e9\u05c1\u05b0\u05dc\u05b5\u05de\u05b4\u05d9\u05dd (sh\u00fflemim, \u201cstrong\u201d) and \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd (rabbim, \u201cmany\u201d) but goes one step further for emphasis. This creates an \u201cA, what is more B!\u201d parallelism: \u201cThey are strong \u2013 what is more \u2013 they are many!\u201d
tc The MT reads \u05d0\u05b4\u05dd\u05be\u05e9\u05c1\u05b0\u05dc\u05b5\u05de\u05b4\u05d9\u05dd \u05d5\u05b0\u05db\u05b5\u05df \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd (\u2019im-sh\u00fflemim v\u00ffkhen rabbim, \u201cEven though they are strong and numerous\u201d). The complicated syntax of this line led to textual confusion and several textual variants among the versions. For example, the LXX\u2019s \u03ba\u03b1\u03c4\u03ac\u03c1\u03be\u03c9\u03bd \u1f51\u03b4\u03ac\u03c4\u03c9\u03bd \u03c0\u03bf\u03bb\u03bb\u1ff6\u03bd (katarxwn Judatwn pollwn, \u201cruler of many waters\u201d) reflects \u05de\u05b9\u05e9\u05c1\u05b5\u05dc \u05de\u05b7\u05d9\u05b4\u05dd \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd (moshel mayim rabbim, \u201cruler of many waters\u201d) which redivides the words, and omits the letter \u05d0 (aleph) and the word \u05d5\u05b0\u05db\u05b5\u05df (v\u00ffkhen). Similarly, the Syriac reflects \u05d0\u05b6\u05dc \u05de\u05b9\u05e9\u05c1\u05b0\u05dc\u05b5\u05d9 \u05de\u05b7\u05d9\u05b4\u05dd \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd (\u2019el mos\u00ffle rabbim, \u201cto the rulers of many waters\u201d). The MT is the most difficult reading and therefore best explains the origin of these textual variants. Moreover, the LXX of Nahum is well-known for its unusual mistranslations of the Hebrew text of Nahum. The LXX butchers v. 12 in several other places (see below). All major English versions follow the MT here.
tn Or \u201care strong\u201d (cf. NCV); or \u201care at full strength\u201d (NAB, NRSV); or \u201care intact.\u201d Alternately, \u201cEven though they have allies\u201d (cf. NIV, NLT). The Hebrew noun \u05e9\u05c1\u05b0\u05dc\u05b5\u05de\u05b4\u05d9\u05dd (sh\u00fflemim, from \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd [shalem]) means \u201ccomplete, healthy, sound, safe, intact, peaceful\u201d (BDB 1023-24 s.v. \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd; HALOT 1538-1539 s.v. \u05e9\u05c1\u05b8\u05dc\u05b5\u05dd). It can connote \u201cfull strength\u201d or \u201cfull number\u201d of an object (Gen 15:16; Deut 25:15; Prov 11:1; Amos 1:6, 9). Most commentators view this as a reference to the strength or numbers of the Assyrian army: \u201cstrong\u201d (R. L. Smith, Micah-Malachi [WBC], 77-78), \u201cfull strength\u201d (NASB, NRSV) or \u201cintact\u201d (T. Longman, \u201cNahum,\u201d The Minor Prophets, 2:798). On the other hand, NIV and NLT follow the lead of Wiseman who points out that \u05e9\u05c1\u05b0\u05dc\u05b5\u05de\u05b4\u05d9\u05dd can refer to military allies: \u201cEven though they will have allies and so be all the more numerous\u201d (D. J. Wiseman, \u201cIs It Peace? Covenant and Diplomacy,\u201d VT 32 [1982]: 311-26). Nahum refers to the allies of the Assyrians elsewhere (Nah 3:15\u201317)."}, {"pk": 2847420, "translation": "NET", "book": 34, "chapter": 1, "verse": 13, "text": "And now, I will break Assyria\u2019s yoke bar from your neck; I will tear apart the shackles that are on you.\u201d", "comment": "tn Heb \u201cyour shackles.\u201d
sn The phrase the shackles that are on you draws an implied comparison between the chains and stocks of prisoners or slaves with the burden of international vassaldom to a tyrannical suzerain who demands absolute obedience and requires annual tributary offerings (e.g., Ps 2:3; Isa 52:2; Jer 27:2; 30:8). \u201cShackles\u201d were the agent of covenantal discipline (e.g., Deut 28:48). Isaiah stated that the Assyrian \u201cyoke\u201d was the Lord\u2019s instrument of discipline (Isa 28:22). The phrase I will tear apart the shackles that are on you draws an implied comparison (hypocatastasis) between removing the iron chains from a prisoner/slave and freeing a vassal from the oppression of a tyrannical suzerain through military conquest (Ps 2:3; Isa 52:2).
tn Heb \u201cfrom you\u201d; the word \u201cneck\u201d is supplied in the translation as a clarification for the modern reader who may be less familiar with the imagery of a yoke around the neck of farm animals or draft animals.sn The statement I will break Assyria\u2019s yoke bar from your neck draws an implied comparison (hypocatastasis) between breaking a plowing yoke off the neck of a farming animal and freeing a vassal from the tyranny of an oppressive suzerain through military conquest (Lev 26:13; Isa 58:6; Jer 30:8; Ezek 30:18; 34:27).
tc The BHS editors propose revocalizing the MT \u05de\u05b9\u05d8\u05b5\u05d4\u05d5\u05bc (motehu, \u201chis yoke bar\u201d) to \u05de\u05b7\u05d8\u05bc\u05b7\u05d4\u05b7\u05d5\u05bc (mattahu, \u201chis scepter\u201d). The threat of breaking an enemy\u2019s scepter was a common ancient Near Eastern treaty curse (see D. Hillers, Treaty-Curses and the Old Testament Prophets [BibOr], 61). This proposed revocalization has no external support. The MT is supported by the use of the parallel word pair \u05de\u05d5\u05b9\u05d8\u05b8\u05d4/\u05de\u05d5\u05b9\u05e1\u05b5\u05e8 (motah, \u201cscepter\u201d/moser, \u201cbonds\u201d) elsewhere (Jer 27:2). The term \u05de\u05d5\u05b9\u05d8\u05b8\u05d4 is never used in parallelism with \u05de\u05d5\u05b9\u05e1\u05b5\u05e8 elsewhere.sn The terms yoke bar and shackles are figures of speech (hypocatastasis) for Assyrian subjugation of Judah. The imagery of the yoke bar draws an implied comparison between the yoking of a beast of burden to the subjugation of a nation under a foreign power, i.e., vassaldom (Lev 26:13; Jer 27:2; 28:14; Ezek 30:18; 34:27). This imagery also alludes to the Assyrian use of \u201cyoke\u201d imagery to describe their subjugation of foreign nations to the status of vassal. When describing their subjugation of nations, Assyrian rulers frequently spoke of causing them to \u201cpull my yoke.\u201d Sennacherib subjugated Judah to the Assyrian \u201cyoke\u201d in 701 b.c. when he invaded Judah and forced Hezekiah into a position of Assyrian vassal: \u201cI laid waste the large district of Judah and put the straps of my yoke upon Hezekiah, its king\u201d (\u201cSennacherib: The Siege of Jerusalem,\u201d lines 13-15, in ANET 288).
tn Heb \u201chis\u201d; the referent (Assyria) has been supplied from context.
tn The particle \u05d5\u05b0\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 (v\u00ff\u2019attah, \u201cAnd now\u201d) often introduces a transition in a prophetic oracle (HALOT 902 s.v. 3.a). It often draws a contrast between a past condition (as described in v. 12) and what will happen in the immediate future (as described in v. 13; see, e.g., Gen 11:6; 2 Sam 2:6; 2 Kgs 12:8). See H. A. Brongers, \u201cBemerkungen zum Gebrauch des adverbialen we\u2019attah im Alten Testament,\u201d VT 15 (1965): 289-99."}, {"pk": 2847421, "translation": "NET", "book": 34, "chapter": 1, "verse": 14, "text": "The LORD has issued a decree against you: \u201cYour dynasty will come to an end. I will destroy the idols and images in the temples of your gods. I will desecrate your grave \u2014 because you are accursed!\u201d", "comment": "tn The Hebrew verb \u05e7\u05b7\u05dc\u05bc\u05b9\u05d5\u05b9\u05ea\u05b8 (qallota) is usually rendered \u201cyou are despised\u201d (e.g., Gen 16:4\u20135; 1 Sam 2:30). However, it is possible that the Hebrew root \u05e7\u05b8\u05dc\u05b7\u05dc (qalal) is related to the Assyrian term qalu \u201caccursed\u201d (W. von Soden, \u201cHebraische Wortforschung,\u201d VTSup 16 [1967]: 295).
tn The MT reading \u05d0\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd \u05e7\u05b4\u05d1\u05b0\u05e8\u05b6\u05da\u05b8 (\u2019asim qivrekha, \u201cI will make your grave\u201d) is usually understood as a figure of speech (metonymy of effect) meaning that the Lord will destroy/execute the Assyrian king. On the other hand, the Targum and Syriac treat this as a double-accusative construction \u2013 the implied second object of \u05d0\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd being \u05de\u05b4\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 (mibbet \u2019elohekha, \u201cthe house [i.e., \u201ctemple\u201d] of your gods\u201d): \u201cI will make it [the house (i.e., temple) of your gods] your grave.\u201d Cathcart suggests revocalizing the MT \u05d0\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd to a Hiphil imperfect \u05d0\u05b8\u05e9\u05c1\u05b4\u05d9\u05b4\u05dd (\u2019ashiyim) from \u05e9\u05c1\u05b8\u05de\u05b5\u05dd (shamem, \u201cto devastate\u201d): \u201cI will devastate your grave.\u201d Cathcart notes that the destruction of one\u2019s grave, like the threat of no burial, was a common ancient Near Eastern treaty-curse: \u201cTombs, especially royal tombs, were often protected by curses directed against persons who might violate and desecrate them, and the very curse kings used to have inscribed on their tombs were precisely the curse of no progeny and no resting-place\u201d (K. J. Cathcart, \u201cTreaty-Curses and the Book of Nahum,\u201d CBQ 35 [1973]: 180-81). This might reflect the background of the ancient Near Eastern kudurru curses which were made against those who might devastate a royal grave and which were put into effect by the gods of the king (see F. C. Fensham, \u201cCommon Trends in Curses of the Near Eastern Treaties and Kudurru-Inscriptions Compared with Maledictions of Amos and Isaiah,\u201d ZAW 75 [1963]: 157-59). Despite the fact the king\u2019s grave was allegedly protected by the Assyrian gods, the Lord would nevertheless successfully destroy it, and it would be the Assyrian king who would receive the curse. This approach respects the traditional consonantal text and only involves the revocalization of the MT\u2019s \u05e9\u05c2 (sin) to \u05e9\u05c1 (shin).
tn Heb \u201cfrom your name there will no longer be sown.\u201d
tn Heb \u201chas commanded concerning you.\u201d The referent of the 2nd person masculine singular suffix (\u201cyou\u201d) probably refers to the Assyrian king (cf. 3:18\u201319) rather than to the personified city of Nineveh (so NIV). Elsewhere in the book of Nahum, the city of Nineveh is referred to by the feminine rather than masculine gender. Some modern English versions supply terms not in the Hebrew text to indicate the addressee more clearly: NIV \u201cNineveh\u201d; NLT \u201cthe Assyrians in Nineveh.\u201d"}, {"pk": 2847422, "translation": "NET", "book": 34, "chapter": 1, "verse": 15, "text": "(2:1) Look! A herald is running on the mountains! A messenger is proclaiming deliverance: \u201cCelebrate your sacred festivals, O Judah! Fulfill your sacred vows to praise God! For never again will the wicked Assyrians invade you, they have been completely destroyed.\u201d", "comment": "tn Heb \u201cthe feet of a herald.\u201d
tn Heb \u201che is completely cut off.\u201d
tn Heb \u201che.\u201d This is in agreement with the singular \u201cwicked one\u201d in the previous line.
tn Or \u201cpass through you\u201d (NASB); or \u201cmarch against you\u201d; NCV \u201cattack you.\u201d
tn The term \u201cAssyrians\u201d is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT \u201cyour enemies from Nineveh.\u201d
tc The MT reads \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc (b\u00ffliyya\u2019al, \u201cthe wicked one\u201d; so ASV, NASB). The LXX reading \u03b5\u1f30\u03c2 \u03c0\u03b1\u03bb\u03b1\u03af\u03c9\u03c3\u03b9\u03bd (ei\" palaiwsin, \u201cto old age\u201d) mistakenly derived \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc from \u05d1\u05bc\u05b8\u05dc\u05b8\u05d4 (balah, \u201cto become worn\u201d). There are several places in the book of Nahum where the LXX produced poor translations.tn Heb \u201cthe wicked one.\u201d This is a collective singular and has been translated as a plural.
tc The LXX reflects the plural \u05d9\u05d5\u05b9\u05e1\u05b4\u05d9\u05e4\u05d5\u05bc (yosifu, \u201cthey shall [never]\u201d). The MT reads the singular \u05d9\u05d5\u05b9\u05e1\u05b4\u05d9\u05e3 (yosif, \u201che shall [never]\u201d) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05bc\u05b7\u05e2\u05b7\u05dc (b\u00ffliyya\u2019al, \u201cthe wicked one\u201d) which is also misunderstood by the LXX (see below).
sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the Lord if he would be gracious to deliver (e.g., Gen 28:20; 31:13; Lev 7:16; Judg 11:30, 39; 1 Sam 1:11, 21; 2 Sam 15:7\u20138; Pss 22:25 [26]; 50:14; 56:12 [13]; 61:5 [6], 8 [9]; 65:1 [2]; 66:13; 116:14, 18; Eccl 5:4 [3]; Jonah 1:16; 2:9 [10]). The words \u201cto praise God\u201d are not in the Hebrew, but are added in the translation for clarification.
sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same.
tn Heb \u201ca messenger of peace.\u201d The Hebrew noun translated \u201cpeace\u201d is sometimes used in reference to deliverance or freedom from enemy attack or destruction (e.g., Jer 4:10; 6:14; 8:11; 12:5; 28:9; 29:7)."}, {"pk": 2847423, "translation": "NET", "book": 34, "chapter": 2, "verse": 1, "text": "(2:2) The watchmen of Nineveh shout: \u201cAn enemy who will scatter you is marching out to attack you!\u201d \u201cGuard the rampart! Watch the road! Prepare yourselves for battle! Muster your mighty strength!\u201d", "comment": "tn Heb \u201cMake [your] strength exceedingly firm.\u201d
tn The Qal infinitive absolute \u05e0\u05b8\u05e6\u05d5\u05b9\u05e8 (notsar, from \u05e0\u05b8\u05e6\u05b7\u05e8 [nastar], \u201cto guard\u201d) is used in an imperatival sense as the following string of imperatives suggests. The imperatival use of the infinitive absolute is often used to introduce a series of imperatives with special urgency (e.g., Deut 1:16; 2 Sam 24:12; 2 Kgs 5:10). See IBHS 593-94 \u00a735.5.1; R. J. Williams, Hebrew Syntax, 42, \u00a7211.
tn Heb \u201cMake strong your loins,\u201d an expression which could refer (1) to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, fighting in battle, etc. (cf. NAB, NRSV \u201cgird your loins\u201d); (2) to preparing oneself physically for the onslaught of the enemy (cf. NASB \u201cstrengthen your back\u201d); or (3) to a combination of mental and physical preparation for battle (cf. NIV \u201cbrace yourselves\u201d).
tn The introductory phrase \u201cThe watchmen of Nineveh shout\u201d is not in the Hebrew text, but has been supplied from the context for clarity.
tc The MT reads \u05de\u05b5\u05e4\u05b4\u05d9\u05e5 (mefits, \u201cscatterer, disperser\u201d), the Hiphil participle of \u05e4\u05bc\u05d5\u05bc\u05e5 (puts, \u201cto scatter, to disperse\u201d; HALOT 755 s.v. \u05e4\u05d5\u05bc\u05e5, but see BDB 807 s.v. \u05de\u05b5\u05e4\u05b4\u05d9\u05e5, which classifies it as a noun). The Vulgate\u2019s qui dispergat (\u201cone who disperses\u201d) and the LXX\u2019s \u1f10\u03bc\u03c6\u03c5\u03c3\u1ff6\u03bd (emfuswn, \u201cone who blows hard; one who scatters\u201d) also reflect \u05de\u05b5\u05e4\u05b4\u05d9\u05e5. The BHS editors propose the emendation \u05de\u05b7\u05e4\u05bc\u05b5\u05e5 (mappets, \u201cshatterer, hammerer, war club\u201d; e.g., Jer 51:20 and Prov 25:18). This is unnecessary; the text makes sense as it stands and there is no textual support for the emendation. The theme of exile and dispersion is prominent in the book (Nah 2:7; 3:10\u201311, 17\u201318).tn Heb \u201ca scatterer.\u201d The Hebrew term \u05de\u05b5\u05e4\u05b4\u05d9\u05e5 (mefits, \u201cscatterer\u201d) is either a collective singular referring to the Babylonian army or a singular of number referring to the Babylonian commander. Singular forms occur elsewhere in the vision of the fall of Nineveh (2:1\u201310), used in reference to the Babylonian commander (Nah 2:3, 5)
tc The BHS editors suggest revocalizing the Masoretic noun \u05de\u05b0\u05e6\u05bb\u05e8\u05b8\u05d4 (m\u00fftsurah, \u201crampart\u201d) to the noun \u05de\u05b7\u05e6\u05bc\u05b8\u05e8\u05b8\u05d4 (matsarah, \u201cthe watchtower\u201d) from the root \u05e0\u05b8\u05e6\u05b7\u05e8 (natsar, \u201cto watch, guard\u201d). This would create a repetition of the root \u05e0\u05b8\u05e6\u05b7\u05e8 which immediately precedes it: \u05de\u05b7\u05e6\u05bc\u05b8\u05e8\u05b8\u05d4 \u05e0\u05b8\u05e6\u05d5\u05b9\u05e8 (natsor matsarah, \u201cWatch the watchtower!\u201d). However, the proposed noun \u05de\u05b7\u05e6\u05bc\u05b8\u05e8\u05b8\u05d4 (\u201cthe watchtower\u201d) appears nowhere in the Hebrew Bible. On the other hand, the Masoretic reading \u05de\u05b0\u05e6\u05bb\u05e8\u05b8\u05d4 (\u201crampart\u201d) and the related noun \u05de\u05b8\u05e6\u05d5\u05b9\u05e8 (matsor, \u201crampart\u201d) appear often (Pss 31:22; 60:11; Hab 2:1; Zech 9:3; 2 Chr 8:5; 11:5, 10, 11, 23; 12:4; 14:5, 21:3; 32:10). Thus, the Masoretic vocalization should be preserved. The LXX completely misunderstood this line. The LXX reading (\u201cone who delivers out of tribulation\u201d) has probably arisen from a confusion of the MT noun \u05e0\u05b8\u05e6\u05d5\u05b9\u05e8 (\u201cguard\u201d) with the common verb \u05e0\u05b8\u05e6\u05b7\u05e8 (\u201cdeliver\u201d). It also reflects a confusion of MT \u05de\u05b0\u05e6\u05bb\u05e8\u05b8\u05d4 (\u201croad, rampart\u201d) with \u05de\u05b4\u05e6\u05bc\u05b0\u05e8\u05b8\u05d4 (mits\u00ffrah, \u201cfrom distress\u201d).
tn Heb \u201cagainst your face\u201d; NASB, NRSV \u201cagainst you.\u201d
tn Or \u201chas come up\u201d; or \u201chas advanced.\u201d Used in reference to an army, the verb \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201cto go up\u201d) means \u201cto advance; to march against\u201d (HALOT 829 s.v. 3.d; see 1 Sam 7:7; 1 Kgs 20:22; Isa 7:1; 21:2; Jer 46:9; Joel 1:6; Mic 2:3). Appearing in a prophetic vision, the suffix conjugation (perfect tense) form \u05e2\u05b8\u05dc\u05b8\u05d4 can denote a future-time action that is pictured as complete (certain) and independent (not contingent upon other factors). The so-called \u201cprophetic perfect\u201d or \u201cperfect of confidence\u201d vividly expresses a future action that is \u201cas good as done\u201d (cf. Num 24:17; Isa 5:13; 8:23\u20139:1). See R. J. Williams, Hebrew Syntax, 33, \u00a7165; IBHS 489-90 \u00a730.5.1."}, {"pk": 2847424, "translation": "NET", "book": 34, "chapter": 2, "verse": 2, "text": "For the LORD will restore the majesty of Jacob, as well as the majesty of Israel, though their enemies have plundered them and have destroyed their fields.", "comment": "tn The Qal perfect \u05e9\u05c1\u05b8\u05d1 (shav, \u201crestore, return\u201d) is an example of the so-called \u201cprophetic perfect.\u201d In this case, the perfect tense does not denote past-time action, but a future-time action that is pictured as complete (certain) and independent (not contingent upon other factors). The so-called \u201cprophetic perfect\u201d or \u201cperfect of confidence\u201d vividly expresses a future action that is deemed \u201cas good as done\u201d (Num 24:17; Isa 5:13; 8:23\u20139:1). See R. J. Williams, Hebrew Syntax, 33, \u00a7165; IBHS 489-90 \u00a730.5.1. Though the transitive use of the Qal of this verb is problematic, most scholars derive \u05e9\u05c1\u05b8\u05d1 from the root \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn, to return, to restore\u201d). However, W. A. Maier (Nahum, 232) contends that \u05e9\u05c1\u05b8\u05d1 is derived from I \u05e9\u05c1\u05b8\u05d1\u05b7\u05d1 (shavav, \u201cto cut off, to destroy, to smite\u201d) which is related to Arabic sabba (\u201cto cut\u201d), Aramaic sibba\u2019(\u201csplinter\u201d), and New Hebrew. Maier admits that this would be the only occurrence of a verb from I \u05e9\u05c1\u05b8\u05d1\u05b8\u05d1 in the OT; however, he argues that the appearance of the plural noun \u05e9\u05c1\u05b0\u05d1\u05b8\u05d1\u05b4\u05d9\u05dd (sh\u00ffvavim, \u201csplinters\u201d) in Hos 8:6 provides adequate support. There are several problems with Maier\u2019s proposal. First, his support from Arabic, Aramaic (Targum) and New Hebrew is all late. Second, it creates a hapax legomenon (a word that occurs only once in the Hebrew Bible) for a well-known Hebrew word which frequently appears in climactic contexts in prophetic speeches, as here. Third, the root \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv, \u201cto turn, to return, to restore\u201d) makes perfectly good sense in this context. The meaning of this usage of \u05e9\u05c1\u05b8\u05d1 (from the root \u05e9\u05c1\u05d5\u05bc\u05d1) is debated. The LXX took it in the negative sense \u201chas turned aside.\u201d On the other hand, it is nuanced in a positive, salvific sense by the Vulgate, Targum, and Syriac. The salvific nuance is best for the following reasons: (1) its direct object is \u05d2\u05bc\u05b0\u05d0\u05d5\u05b9\u05df (ge\u2019on) which should be understood in the positive sense of \u201cmajesty; exaltation; glory\u201d (see following note on the word \u201cmajesty\u201d); (2) the motive clause introduced by causative/ explanatory \u05db\u05bc\u05b4\u05d9 (ki, \u201cfor\u201d) would make little sense, saying that the reason the Lord was about to destroy Nineveh was because he had turned away the pride of Judah; however, it makes good sense to say that the Lord would destroy Nineveh because he was about to deliver Judah; and (3) a reference to the Lord turning aside from Judah would be out of harmony with the rest of the book.
tc The BHS editors propose emending the MT reading \u05d2\u05bc\u05b0\u05d0\u05d5\u05b9\u05df (g\u00ff\u2019on, \u201cmajesty; pride\u201d) to \u05d2\u05bc\u05b6\u05e4\u05b6\u05df (gefen, \u201cvineyard\u201d) due to the mention of \u201ctheir branches\u201d (\u05d5\u05bc\u05d6\u05b0\u05de\u05b9\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd, uz\u00ffmorehem) in the following line (so HALOT 169 s.v. \u05d2\u05bc\u05b8\u05d0\u05d5\u05b9\u05df [2.b]). However, the LXX supports the MT.tn While \u05d2\u05bc\u05b0\u05d0\u05d5\u05b9\u05df (ge\u2019on) sometimes has the negative connotation \u201cpride; arrogance; presumption\u201d (Isa 13:11, 19; 14:11; 16:6; 23:9; Jer 13:9; 48:29; Ezek 16:49, 56; 32:12; Hos 5:5; 7:10; Amos 6:8; Zeph 2:10; Zech 9:6; 10:11; 11:3; Ps 59:13; Job 35:12; 40:10), it probably has the positive connotation \u201ceminence; majesty; glory\u201d (e.g., as in Exod 15:7; Isa 2:10, 19, 21; 4:2; 24:14; 60:15; Mic 5:3; Ps 47:5) in this context (BDB 145 s.v. 1.a).
tn The preposition \u05db\u05bc\u05b0 (kaf) on \u05db\u05bc\u05b4\u05d2\u05b0\u05d0\u05d5\u05b9\u05df (kig\u2019on, \u201cthe glory of Israel\u201d) may be comparative (\u201clike the glory of Israel\u201d) or emphatic (\u201cthe glory of Jacob, indeed, the glory of Israel\u201d). See J. O\u2019Rourke, \u201cBook Reviews and Short Notes: Review of Nahum in the Light of Northwest Semitic by Kevin J. Cathcart,\u201d CBQ 36 (1974): 397.
tn Or \u201cfor.\u201d The introductory particle \u05db\u05bc\u05b4\u05d9 (ki) may be causal (\u201cbecause\u201d), explanatory (\u201cfor\u201d), or concessive (\u201calthough\u201d). KJV adopts the causal sense (\u201cFor\u201d), while the concessive sense (\u201cAlthough\u201d) is adopted by NASB, NIV, NJPS, NRSV.
tn Heb \u201cplunderers have plundered them.\u201d The Hebrew root \u05d1\u05bc\u05b8\u05e7\u05b7\u05e7 (baqaq, \u201cto lay waste, to empty\u201d) is repeated for emphasis: \u05d1\u05b0\u05e7\u05b8\u05e7\u05d5\u05bc\u05dd \u05d1\u05bc\u05b9\u05e7\u05b0\u05e7\u05b4\u05d9\u05dd (v\u00ffqaqum boq\u00ffqim, \u201cplunderers have plundered them\u201d). Similar repetition of the root \u05d1\u05bc\u05b8\u05e7\u05b7\u05e7 occurs in Isa 24:3: \u201c[The earth] will be completely laid waste\u201d (\u05d4\u05b4\u05d1\u05bc\u05d5\u05b9\u05e7 \u05ea\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e7, hibboq tibboq).
tn Heb \u201ctheir vine-branches.\u201d The term \u201cvine-branches\u201d is a figurative expression (synecdoche of part for the whole) representing the agricultural fields as a whole."}, {"pk": 2847425, "translation": "NET", "book": 34, "chapter": 2, "verse": 3, "text": "The shields of his warriors are dyed red; the mighty soldiers are dressed in scarlet garments. The metal fittings of the chariots shine like fire on the day of battle; the soldiers brandish their spears.", "comment": "tn The collective singular \u05e8\u05b6\u05db\u05b6\u05d1 (rekhev, \u201cchariot\u201d) refers to all of the chariots in the army as a whole: \u201cchariots; chariotry\u201d (BDB 939 s.v. 1; HALOT 891 s.v. 1). The singular form rarely refers to a single chariot (BDB 939 s.v. 2; HALOT 891 s.v. 3). The collective use is indicated by the plural verb \u201cthey race back and forth\u201d (\u05d9\u05b4\u05ea\u05b0\u05d4\u05d5\u05b9\u05dc\u05b0\u05dc\u05d5\u05bc, yithol\u00fflu) in v. 5 (GKC 462 \u00a7145.b). The term \u05e8\u05b6\u05db\u05b6\u05d1 usually refers to war chariots (Exod 14:7; Josh 11:4; 17:16, 18; 24:6; Judg 1:19; 4:3, 7, 13; 5:28; 1 Sam 13:5; 2 Sam 1:6; 8:4; 10:18; 1 Kgs 9:19, 22; 10:26; Jer 47:3; 50:37; 51:21; Ezek 23:24; Nah 2:3, 4, 13).
tc The MT reads the preposition \u05d1\u05bc\u05b0 (bet, \u201care [like]\u201d), but several Hebrew mss read the comparative preposition \u05db\u05bc\u05b0 (kaf, \u201clike\u201d). This textual variant probably arose due to the visual similarity of the two letters (orthographic confusion) and the relatively rare use of \u05d1\u05bc\u05b0 in metaphors \u2013 the comparative preposition \u05db\u05bc\u05b0 (\u201clike\u201d) is much more common in metaphors. The MT is the more difficult reading and best explains the origin of the variant.tn Heb \u201cThe chariots are\u2026\u201d The preposition \u05d1\u05bc\u05b0 on \u05d1\u05bc\u05b0\u05d0\u05b5\u05e9\u05c1 (b\u00ff\u2019esh) denotes essence: \u201cThe chariots are\u2026\u201d (GKC 430 \u00a7133.c; HALOT 104 s.v. \u05d1\u05bc\u05b0 3). The use of this preposition creates a metaphor, comparing the steel fittings of the chariots to flashes of fire.
tn Or perhaps \u201cThe chariots are [like] flaming torches.\u201d
tn Heb \u201con the day of its preparation.\u201d The Hiphil infinitive construct \u05d4\u05b2\u05db\u05b4\u05d9\u05e0\u05d5\u05b9 (hakhino; from \u05db\u05bc\u05d5\u05bc\u05df, kun) means \u201cto prepare, to make ready\u201d (HALOT 465 s.v. \u05db\u05bc\u05d5\u05bc\u05df; BDB 466 s.v. \u05db\u05bc\u05d5\u05bc\u05df). The Hiphil verb is used of preparing weapons and military equipment for the day of battle (2 Chr 26:14; Ps 7:13 [HT 7:14]; 57:6 [HT 57:7]). The 3rd person masculine singular suffix (\u201cits preparation\u201d) is a collective singular, referring to the chariotry as a whole.
tc Some scholars adopt the variant reading \u05d4\u05b7\u05e4\u05bc\u05b0\u05e8\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd (happ\u00ffroshim, \u201cthe horses\u201d) and relate \u05d4\u05b8\u05e8\u05b0\u05e2\u05b8\u05dc\u05d5\u05bc (hor\u2019alu) to Arabic ra\u00e0ala (\u201cto stand in row and rank\u201d): \u201cthe horses stand in row and rank,\u201d that is, at attention. However, it is preferable to retain the MT for the noun, with the verb given its normal Hebrew meaning.tn Heb \u201cthe spears quiver\u201d; or \u201cthe spears are made to quiver.\u201d Alternately, \u201cthe horses quiver\u201d or \u201cthe horses shake [with excitement].\u201d The Hophal perfect \u05d4\u05b8\u05e8\u05b0\u05e2\u05b8\u05dc\u05d5\u05bc (hor\u2019alu, \u201care made to quiver\u201d) is from \u05e8\u05b8\u05e2\u05b7\u05dc (ra\u2019al, \u201cto quiver, to shake\u201d) which appears elsewhere only in Hab 2:16 (BDB 947 s.v. \u05e8\u05b8\u05e2\u05b7\u05dc; HALOT 900 s.v. II \u05e8\u05e2\u05dc); the related noun \u05e8\u05b7\u05e2\u05b7\u05dc (\u201creeling\u201d) appears only once (Zech 12:2). This Hebrew root is related to the Aramaic \u05e8\u05b0\u05e2\u05b7\u05dc (r\u00ff\u2019al, \u201cto quiver, to shake\u201d). The action of the spear-shafts quivering is metonymical (effect for cause) to the action of the spear-shafts being brandished by the warriors. In the translation the words \u201cthe soldiers\u201d are supplied for clarity.
tc The MT reads \u05d4\u05b7\u05d1\u05bc\u05b0\u05e8\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd (habb\u00ffroshim, \u201cthe cypresses\u201d). A variant textual tradition (preserved in several Hebrew mss) reads \u05d4\u05b7\u05e4\u05bc\u05b0\u05e8\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd (happ\u00ffroshim, \u201cspears, horses, horsemen\u201d) which is reflected in the LXX and Syriac. The variant noun \u05d4\u05b7\u05e4\u05bc\u05b0\u05e8\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd is derived either from IV \u05e4\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (\u201chorse, horseman\u201d; see BDB 831 s.v. \u05e4\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1; HALOT 977 s.v. \u05e4\u05bc\u05b8\u05e8\u05b8\u05e9\u05c1) or II \u05e4\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (\u201cspear, staff\u201d) which is related to Akkadian parussu (\u201cspear-staff\u201d; see BDB 831 II \u05e4\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1). The LXX connects \u05d4\u05b7\u05d1\u05bc\u05b0\u05e8\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd to IV \u05e4\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (\u201chorsemen\u201d) as indicated by its translation \u03bf\u1f31 \u1f31\u03c0\u03c0\u03b5\u03ca\u03c2 (Joi Jippei\", \u201cthe horsemen\u201d). While some English versions follow the MT (KJV, NASB, NIV, NJPS), others adopt the alternate textual tradition (RSV, NEB, NJB, NRSV).tn Heb \u201cthe cypresses\u201d; alternately, \u201cthe horses.\u201d The Hebrew noun \u05d4\u05b7\u05d1\u05bc\u05b0\u05e8\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd (\u201cthe cypresses\u201d) is probably from the root \u05d1\u05bc\u05b0\u05e8\u05d5\u05b9\u05e9\u05c1 (b\u00ffrosh, \u201ccypress, fir\u201d) and is a figure of speech (synecdoche of material) in which the thing made (spear-shafts) is intended by the use of the term for the material out of which it is made (cypress wood). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 89.
tc The MT reads \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05d5\u05b9\u05ea (p\u00ffladot, \u201csteel\u201d; see the following tn). The LXX\u2019s \u03b1\u1f31 \u1f21\u03bd\u03b9\u03ac\u03b9 (Jai Jhniai, \u201cthe reins\u201d) and Vulgate\u2019s habenai (\u201creins\u201d) confused \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05d5\u05b9\u05ea (p\u00ffladot) with \u05db\u05bc\u05b0\u05dc\u05b8\u05d9\u05d5\u05b9\u05ea (k\u00fflayot, \u201creins, kidneys\u201d). The BHS editors suggest emending the MT\u2019s \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05d5\u05b9\u05ea (peladot) to \u05dc\u05b7\u05e4\u05bc\u05b4\u05d3\u05d5\u05b9\u05ea (lappidot, \u201ctorches\u201d) to create the simile \u05db\u05bc\u05b0\u05d0\u05b5\u05e9\u05c1 \u05dc\u05b7\u05e4\u05bc\u05b4\u05d3\u05d5\u05b9\u05ea (k\u00ff\u2019esh lappidot, \u201clike torches of fire\u201d or \u201clike flaming torches\u201d) which is reflected in the Syriac Peshitta and Symmachus (so KJV, RSV, NJPS). The problem with this is that \u05dc\u05b7\u05e4\u05bc\u05b4\u05d9\u05d3 (lappid, \u201ctorch\u201d) is masculine in gender, so the plural form is not \u05dc\u05b7\u05e4\u05bc\u05b4\u05d3\u05d5\u05b9\u05ea but \u05dc\u05b7\u05e4\u05bc\u05b4\u05d3\u05b4\u05d9\u05dd (lappidim) \u2013 which appears in Nah 2:4 (BDB 542 s.v. \u05dc\u05b7\u05e4\u05bc\u05b4\u05d9\u05d3; HALOT 533 s.v. \u05dc\u05b7\u05e4\u05bc\u05b4\u05d9\u05d3). Others propose a complete reversal of the consonants to \u05d3\u05dc\u05e4\u05d5\u05ea from the root \u05d3\u05bc\u05b8\u05dc\u05b7\u05e3 (dalaf, \u201cto drip, to trickle, to leak, to weep\u201d) and translate \u05db\u05bc\u05b0\u05d0\u05b5\u05e9\u05c1 \u05d3\u05b0\u05dc\u05b8\u05e4\u05d5\u05b9\u05ea (k\u00ff\u2019esh d\u00fflafot) as \u201clike flickering fire\u201d (so NEB). Against this proposal is the fact that \u05d3\u05bc\u05b8\u05dc\u05b8\u05e3 is usually used in reference to water, but it is never used in reference to fire (HALOT 223 s.v. \u05d3\u05dc\u05e3; BDB 196 s.v. \u05d3\u05bc\u05b8\u05dc\u05b7\u05e3).tn Heb \u201cthe steel.\u201d The Hebrew term \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05d5\u05b9\u05ea is a hapax legomenon. The corresponding noun \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05b8\u05d4 (p\u00ffladah) probably means \u201cmetal, steel\u201d (BDB 811 s.v. \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05b8\u05d4; HALOT 761 s.v. \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05b8\u05d4), and it is probably related to Arabic puladu, Syriac pld\u2019, and early Persian fulad (all of which mean \u201csteel\u201d). This rendering is followed by NASB, NIV, NRSV. The term \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05d5\u05b9\u05ea (\u201csteel\u201d) probably refers to the metallic pole attachments for the chariot spears, the side armor of the chariots, or the steel scythes fastened to the axle of a chariot. Xenophon described the army of Cyrus in a similar manner; the side armor of the chariots and the breastplates and thigh-pieces of the chariot-horses were \u201cflashing with bronze\u201d (Xenophon, Cyropaedia 6.4.1). On the other hand, Cathcart connects Hebrew \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05b8\u05d4 to Ugaritic paladu, which means \u201ca garment made of linen hair,\u201d and suggests that \u05e4\u05bc\u05b0\u05dc\u05b8\u05d3\u05d5\u05b9\u05ea \u05d4\u05b8\u05e8\u05b6\u05db\u05b6\u05d1 (p\u00ffladot harekhev) refers to the coverings, blankets, or caparisons of chariot horses (K. J. Cathcart, Nahum in the Light of Northwest Semitic [BibOr], 88). This demands that \u05d4\u05b8\u05e8\u05b6\u05db\u05b6\u05d1 be nuanced \u201cchariot horses\u201d \u2013 a problem when it means \u201cchariots\u201d in Nah 2:4; 3:2.
tn The Pual participle \u05de\u05b0\u05ea\u05bb\u05dc\u05bc\u05b8\u05e2\u05b4\u05d9\u05dd (m\u00fftulla\u2019im, \u201cdressed in scarlet\u201d) from \u05ea\u05bc\u05b8\u05dc\u05b8\u05e2 (tala\u2019, \u201cscarlet\u201d) is used elsewhere of clothing dyed red or purple (Isa 1:18; Lam 4:5).
tc The MT reads \u05de\u05b0\u05d0\u05b8\u05d3\u05bc\u05b8\u05dd (m\u00ff\u2019adam, \u201creddened\u201d) from \u05d0\u05b8\u05d3\u05b9\u05dd (\u2019adom, \u201cred\u201d). The LXX confused the roots \u05d0\u05b8\u05d3\u05b8\u05dd (\u201cman\u201d) and \u05d0\u05b8\u05d3\u05b9\u05dd (\u201cred\u201d): \u1f10\u03be \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (ex anqrwpwn, \u201cfrom among men\u201d) which reflects \u05de\u05b5\u05d0\u05b8\u05d3\u05b8\u05dd (me\u2019adam, \u201cfrom man\u201d) from \u05d0\u05b8\u05d3\u05b8\u05dd.tn The Hebrew term \u05de\u05b0\u05d0\u05b8\u05d3\u05bc\u05b8\u05dd (\u201creddened\u201d) from \u05d0\u05b8\u05d3\u05b9\u05dd (\u201cred\u201d) refers to clothes made red with dye (Exod 25:6; 26:14; 35:7, 23; 36:13; 39:34) or made red from bloodshed (Isa 63:2). The parallelism between \u05de\u05b0\u05d0\u05b8\u05d3\u05bc\u05b8\u05dd (\u201creddened\u201d) and \u05de\u05b0\u05ea\u05bb\u05dc\u05bc\u05b8\u05e2\u05b4\u05d9\u05dd (m\u00fftulla\u2019im, \u201cclad in scarlet colored clothing\u201d) suggests that the shields were dyed prior to battle, like the scarlet dyed uniforms. Nahum 2:1\u201310 unfolds the assault in chronological sequence; thus, the spattering of blood on the warrior\u2019s shields would be too early in the account (R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 65).sn As psychological warfare, warriors often wore uniforms colored blood-red, to strike fear into the hearts of their enemy (see Xenophon, Cyropaedia 6.4.1; Ezek 23:5\u20136)."}, {"pk": 2847426, "translation": "NET", "book": 34, "chapter": 2, "verse": 4, "text": "The chariots race madly through the streets, they rush back and forth in the broad plazas; they look like lightning bolts, they dash here and there like flashes of lightning.", "comment": "tn Or \u201cthey flash here and there.\u201d The Polel imperfect \u05d9\u05b0\u05e8\u05d5\u05b9\u05e6\u05b5\u05e6\u05d5\u05bc (yirotsetsu, \u201cthey dash here and there\u201d) is from the root \u05e8\u05d5\u05bc\u05e5 (ruts) which means \u201cto run quickly\u201d in reference to men (Gen 18:2; 2 Kgs 23:12; Prov 4:12) and \u201cto gallop\u201d in reference to horsemen (Joel 2:14). The Hiphil stem denotes \u201cto drive off with haste\u201d (Jer 49:19; 50:44). The Polel stem, which is used here, means \u201cto race about swiftly; to flash by speedily; to run to and fro\u201d (HALOT 1208 s.v. \u05e8\u05d5\u05e5; BDB 930 s.v. \u05e8\u05d5\u05bc\u05e5).
tn The Hitpolel imperfect \u05d9\u05b4\u05ea\u05b0\u05d4\u05d5\u05b9\u05dc\u05b0\u05dc\u05d5\u05bc (yithol\u00fflu, \u201cthey rush wildly\u201d) is from the root III \u05d4\u05dc\u05dc (\u201cto be foolish, to be senseless, to be insane\u201d). The Hitpolel stem describes seemingly insane actions: \u201cto pretend to be insane; to act like a madman\u201d (1 Sam 21:14; Jer 25:16; 50:38; 51:7; see HALOT 249 s.v. III \u05d4\u05dc\u05dc). When used in military contexts, it describes the wild, furious action of war-chariots charging forward to attack the enemy (Jer 46:9). The Hitpolel stem is the equivalent to the Hitpael stem for geminate verbs (see IBHS 425-26 \u00a726.1.1). The Hitpolel stem expresses energetic, intense, and rapid action; it gives special energy and movement to the verbal idea (J. Muilenburg, \u201cHebrew Rhetoric: Repetition and Style,\u201d VTSup 1 [1953]: 101).
tn The Hitpalpel imperfect \u05d9\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05e7\u05b0\u05e9\u05c1\u05b0\u05e7\u05d5\u05bc\u05df (yishtaqsh\u00ffqun, \u201cthey rush back and forth\u201d; see GKC 153 \u00a755.g) is from \u05e9\u05c1\u05b8\u05e7\u05b7\u05e7 (shaqaq, \u201cto rush upon; to rush forth\u201d); cf. Prov 28:15; Isa 33:4; Joel 2:9 (HALOT 1009 s.v. I \u05e9\u05c1\u05e7\u05e7). The Hitpalpel is the Hitpael stem for geminate verbs (IBHS 425-26 \u00a726.1.1). The Hitpalpel stem gives special energy and movement to the verbal idea; it connotes intense, furious, and energetic action (e.g., Deut 9:20; Jer 5:22; see J. Muilenburg, \u201cHebrew Rhetoric: Repetition and Style,\u201d VTSup 1 [1953]: 101). The nun ending on \u05d9\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05e7\u05b0\u05e9\u05c1\u05b0\u05e7\u05d5\u05bc\u05df may denote additional energy and emphasis (see IBHS 516-17 \u00a731.7.1).
tn Heb \u201cTheir appearance is like.\u201d
tn Heb \u201cthe chariot.\u201d The Hebrew noun \u05d4\u05b8\u05e8\u05b6\u05db\u05b6\u05d1 (harekhev, \u201cthe chariot\u201d) is a collective use of the singular, as indicated by the plural verb \u201c[they] race madly\u201d (see GKC 462 \u00a7145.b).
tn Or simply, \u201clike lightning.\u201d The term \u201clightning flash\u201d (\u05d1\u05bc\u05b8\u05e8\u05b8\u05e7, baraq) is often used to compare the brightness of an object to the flash of lightning: the glory of Yahweh (Ezek 1:13), the splendor of an angel (Dan 10:6), the glitter of swords (Deut 32:41; Ezek 21:15; Nah 3:3; Hab 3:11), and the gleam of arrowheads (Job 20:25). It is also used as a figure (hypocatastasis) for speed, such as the swift destruction of an enemy (Zech 9:14). Perhaps both images are suggested here: the bright glitter of the chariots ( v. 4b) and the speed of the chariots as suggested by the verb \u201cthey dash here and there\u201d (\u05d9\u05b0\u05e8\u05d5\u05b9\u05e6\u05b5\u05e6\u05d5\u05bc, y\u00ffrotsetsu, v. 5b).
tn Or \u201clike torches.\u201d The Hebrew term \u05dc\u05b7\u05e4\u05bc\u05b4\u05d9\u05d3 (lappid) often means \u201ctorch, flame\u201d (Gen 15:17; Judg 7:16, 20; 15:4, 5; Isa 62:1; Ezek 1:13; Zech 12:6; Dan 10:6), but sometimes refers to \u201clightning bolts\u201d (Exod 20:18; Job 12:5; see HALOT 533 s.v. \u05dc\u05b7\u05e4\u05bc\u05b4\u05d9\u05d3; BDB 542 s.v. \u05dc\u05b7\u05e4\u05bc\u05b4\u05d9\u05d3). Most English versions render this usage as \u201ctorches\u201d (KJV, NASB, NIV, NRSV, NJPS). However, the parallelism with \u05db\u05bc\u05b7\u05d1\u05bc\u05b0\u05e8\u05b8\u05e7\u05b4\u05d9\u05dd (kabb\u00ffraqim, \u201clike lightning flashes\u201d) suggests that in this context \u05db\u05bc\u05b7\u05dc\u05bc\u05b7\u05e4\u05bc\u05b4\u05d9\u05d3\u05b4\u05dd (kalappidim) may be nuanced \u201clike lightning bolts.\u201d"}, {"pk": 2847427, "translation": "NET", "book": 34, "chapter": 2, "verse": 5, "text": "The commander orders his officers; they stumble as they advance; they rush to the city wall and they set up the covered siege tower.", "comment": "tc The MT reads the Niphal imperfect 3rd person masculine plural \u05d9\u05b4\u05db\u05bc\u05b8\u05e9\u05c1\u05b0\u05dc\u05d5\u05bc (yikoshlu, \u201cthey stumble\u201d) from the root \u05db\u05bc\u05b8\u05e9\u05c1\u05b7\u05dc (kashal, \u201cstumble\u201d). G. R. Driver argues that the MT makes little sense in the portrayal of a successful assault; the motif of stumbling warriors usually connotes defeat (Isa 5:27; Jer 46:6). Driver argues that MT\u2019s \u05d9\u05b4\u05db\u05bc\u05b8\u05e9\u05c1\u05b0\u05dc\u05d5\u05bc (\u201cthey stumble\u201d) arose from metathesis (reversal of consonants) from an original \u05d9\u05b4\u05e9\u05c1\u05bc\u05b8\u05dc\u05b0\u05db\u05d5\u05bc (yishalkhu, Niphal from \u05e9\u05c1\u05b8\u05dc\u05b7\u05da\u05b0 [shalakh, \u201cto cast forth\u201d]) which also appears in 2 Kgs 13:24\u201325, 28 (\u201churled himself,\u201d i.e., rushed headlong). Driver suggests that this is related to Arabic salaka VII (\u201cto rush in\u201d). He notes that the emendation would produce a tighter parallelism with the following noun: \u05d9\u05b0\u05de\u05b7\u05d4\u05b2\u05e8\u05d5\u05bc (y\u00ffmaharu, \u201cthey hasten\u201d). See G. R. Driver, \u201cLinguistic and Textual Problems: Minor Prophets II,\u201d JTS 39 (1938): 270. On the other hand, Armerding argues that the anomalous MT reading \u05d9\u05b4\u05db\u05bc\u05b8\u05e9\u05c1\u05b0\u05dc\u05d5\u05bc (\u201cthey stumble\u201d) can be explained without recourse to textual emendation. The stumbling of the attacking army is caused, not by their weakness, but by the corpses of the Assyrians strewn in their path which obstructs their advance. Armerding suggests that this motif appears in Nah 3:3 (C. E. Armerding, \u201cNahum,\u201d EBC 7:475).tn Alternately, \u201cthey rush forward.\u201d
tn Heb \u201che\u201d; the referent (the commander) has been specified in the translation for clarity.
tc The MT reads the Qal imperfect 3rd person masculine singular \u05d9\u05b4\u05d6\u05b0\u05db\u05bc\u05b9\u05e8 (yizkor, \u201che commands\u201d) from II \u05d6\u05b8\u05db\u05bc\u05b7\u05e8 (zakkar, \u201cto command\u201d); see above. The rarity of this homonymic root in Hebrew has led to textual variants and several proposed emendations. The LXX misunderstood \u05d6\u05b8\u05db\u05bc\u05b7\u05e8 and the syntax of the line: \u03ba\u03b1\u1f76 \u03bc\u03bd\u03b7\u03c3\u03b8\u03bd\u1f75\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u03bf\u1f31 \u03bc\u03b5\u03b3\u03b9\u03c3\u03c4\u03b1\u00a1\u03c4\u03b5\u03c2 (mnhsqnhsontai Joi megista>te\", \u201cAnd their mighty men will be remembered\u201d; or \u201cwill remember themselves\u201d). The LXX reflects the Niphal imperfect 3rd person common plural \u05d9\u05b4\u05d6\u05bc\u05b8\u05db\u05b0\u05e8\u05d5\u05bc (yizzakhru, \u201cthey will be remembered\u201d). The BHS editors suggest emending to \u05d9\u05b4\u05d6\u05bc\u05b8\u05db\u05b0\u05e8\u05d5\u05bc on the basis of the LXX. The BHK editors proposed emending to pilpel imperfect 3rd person common plural \u05d9\u05b0\u05db\u05b7\u05e8\u05b0\u05db\u05b0\u05e8\u05d5\u05bc (y\u00ffkharkh\u00ffru, \u201cthey prance, they whirl\u201d) from II \u05db\u05bc\u05b8\u05e8\u05b7\u05e8 (karar, \u201cto dance\u201d). None of the emendations are necessary once the existence of the homonym II \u05d6\u05b8\u05db\u05bc\u05b7\u05e8 (\u201cto order\u201d) is recognized.tn The Hebrew verb II \u05d6\u05b8\u05db\u05bc\u05b7\u05e8 is related to Akkadian zakartu (\u201cto give an order\u201d; see CAD 2:17). This is distinct from the more common root zakar I (\u201cto remember\u201d) which is related to Akkadian zakaru. The English versions are split between the two roots: \u201che commands\u201d (NJPS) and \u201che summons\u201d (NIV) versus \u201che recounts\u201d (KJV), \u201che remembers\u201d (NASB), and \u201che calls\u201d (NRSV).
tn Or \u201cin their trenches\u201d; or \u201cin their columns\u201d; Heb \u201cin their advance\u201d; or \u201cin their march.\u201d The noun \u05d4\u05b2\u05dc\u05b4\u05d9\u05db\u05b8\u05d4 (halikhah, \u201cprocession, journey\u201d) is nuanced \u201cmarch; advance\u201d in a military context (BDB 237 s.v. 1.a; HALOT 246 s.v. 1.a). Similarly, the related verb \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh) means \u201cto march, to advance\u201d in battle contexts (Judg 1:10; Hab 1:6). This is related to the Assyrian noun alaktu (\u201cto advance\u201d) which is often used of military advances (CAD 1.1.299). The related Assyrian noun aliktu means \u201cdetachment of soldiers\u201d (CAD 1.1.346). HALOT suggests that \u05d4\u05b2\u05dc\u05b4\u05d9\u05db\u05b8\u05d4 is related to an Assyrian noun which is a technical military term: \u201ctrenches, columns\u201d (HALOT 246 s.v. *\u05d4\u05b2\u05dc\u05b4\u05d9\u05db\u05b8\u05d4). This line could be rendered, \u201cThey stumble in their trenches\u201d or \u201cThey stumble in their columns.\u201d
tc The MT reads \u05d4\u05d5\u05b9\u05de\u05b8\u05ea\u05b8\u05d4\u05bc (homatah, \u201cher wall\u201d). On the other hand, several Hebrew mss, Targum Jonathan, and the Syriac Peshitta omit the mappiq and preserve an alternate textual tradition of the directive -he ending: \u05d4\u05d5\u05b9\u05de\u05b8\u05ea\u05b8\u05d4 (\u201cto the wall\u201d). The directive sense is seen in the LXX. Although the MT lacks the directive -he (\u05d4) ending, it is possible that the MT\u2019s \u05d4\u05d5\u05b9\u05de\u05b8\u05ea\u05b8\u05d4\u05bc functions as an adverbial accusative of direction meaning \u201cto her wall.\u201d The adverbial accusative of direction often occurs after verbs of motion (R. J. Williams, Hebrew Syntax, 13-14, \u00a754; IBHS 169-71 \u00a710.2.2).tn Heb \u201cto her wall,\u201d referring to Nineveh.
tc The MT reads the Hophal perfect 3rd person masculine singular \u05d5\u05b0\u05d4\u05bb\u05db\u05b7\u05df (v\u00ffhukhan, \u201cand [it] is prepared\u201d). On the other hand, the LXX reading reflects the Hiphil perfect 3rd person common plural \u05d5\u05b0\u05d4\u05b5\u05db\u05b4\u05d9\u05e0\u05bc\u05d5\u05bc (v\u00ffhekhinnu, \u201cand they will prepare\u201d). Arguing that the active sense is necessary because the three preceding verbs are all active, K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 95) suggests emending to the Hiphil infinitive absolute \u05d5\u05b0\u05d4\u05b8\u05db\u05b4\u05d9\u05df (v\u00ffhakhin, \u201cand [they] prepare\u201d). However, the Masoretic form should be retained because it is the more difficult reading that best explains the origin of the LXX reading. The shift from active to passive verbs is common in Hebrew, marking a cause-result sequence (e.g., Pss 24:7; 69:14 [15]; Jer 31:4; Hos 5:5). See M. Weinfeld, \u201cThe Active-Passive (Factitive-Resultive) Sequence of Identical Verbs in Biblical Hebrew and Ugaritic,\u201d JBL 84 (1965): 272-82.tn Heb \u201cthe mantelet is prepared.\u201d
tn Heb \u201cmantelet.\u201d The Hebrew noun \u05e1\u05b9\u05db\u05b5\u05da\u05b0 (sokhekh, \u201cmantelet\u201d) is a military technical term referring to a large movable shelter used as a protective cover for soldiers besieging a fortified city, designed to shield them from the arrows shot down from the city wall (HALOT 754 s.v.; BDB 697 s.v.). This noun is a hapax legomenon (a word that only occurs once in the Hebrew Bible) and is derived from the verb III \u05e1\u05b8\u05db\u05b7\u05da\u05b0 (sakhakh, \u201cto cover; to protect\u201d; TWOT 2:623-24). K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 95) suggests that the translation \u201cmantelet\u201d is supported by the use of the verb III \u05e1\u05b8\u05db\u05b7\u05da\u05b0 in Ps 140:7 [8]: \u201cYahweh, my Lord, my fortress of safety; shelter (\u05e1\u05b7\u05db\u05bc\u05b9\u05ea\u05bc\u05b8\u05d4, sakotah) my head in the day of arms.\u201d This is reflected in several recent English versions: \u201cwheeled shelters\u201d (NJPS), \u201cprotective shield\u201d (NIV), \u201ccovering used in a siege\u201d (NASB margin), and \u201cmantelet\u201d (ASV, NAB, NASB, NRSV). Cf. also TEV \u201cthe shield for the battering ram.\u201dsn The Hebrew term translated covered siege tower probably does not refer to a battering ram, but to a movable protective tower, used to cover the soldiers and the siege machinery. These are frequently depicted in Neo-Assyrian bas-reliefs, such as the relief of Sennacherib\u2019s siege of Lachish. The Neo-Assyrians used both small, hut-like shelters that could be carried by a few men, as well as larger, tower-like structures rolled on wheels to the top of siege embankments. These mantelets protected the attackers while they built the embankments and undermined the foundations of the city walls to hasten their collapse. Siege towers were equipped with machines designed to hurl stones to smash the fortifications and firebrands to start conflagrations (see A. H. Layard, Nineveh and Its Remains, 2:281-86)."}, {"pk": 2847428, "translation": "NET", "book": 34, "chapter": 2, "verse": 6, "text": "The sluice gates are opened; the royal palace is deluged and dissolves.", "comment": "tn Or \u201criver dam gates\u201d; NAB, NIV, NRSV, NLT \u201criver gates.\u201d sn Nineveh employed a system of dams and sluice gates to control the waters of the Tebiltu and Khoser Rivers which flowed through the city (R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh, 120-132). However, the Tebiltu often flooded its banks inside the city, undermining palace foundations and weakening other structures. To reduce this flooding, Sennacherib changed the course of the Tebiltu inside the city. Outside the city, he dammed up the Khoser and created a reservoir, regulating the flow of water into the city through an elaborate system of double sluice gates (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100; J. Reade, \u201cStudies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh,\u201d RA 72 [1978]: 47-72; idem, \u201cStudies in Assyrian Geography, Part II: The Northern Canal System,\u201d RA 72 [1978]: 157-80). According to classical tradition (Diodorus and Xenophon), just before Nineveh fell, a succession of very high rainfalls deluged the area. The Khoser River swelled and the reservoir was breached. The waters rushed through the overloaded canal system, breaking a hole twenty stades (about 2.3 miles or 3.7 km) wide in the city wall and flooding the city. When the waters receded, the Babylonians stormed into Nineveh and conquered the city (Diodorus Siculus, Bibliotheca Historica, 2.26-27, especially 27.1-3; Xenophon, Anabasis, 3.4.12; P. Haupt, \u201cXenophon\u2019s Account of the Fall of Nineveh,\u201d JAOS 28 [1907]: 65-83). This scenario seems to be corroborated by the archaeological evidence (A. T. Olmstead, History of Assyria, 637).
tn Or \u201cthe palace collapses and crumbles.\u201d The Hophal perfect 3rd person masculine singular \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 (v\u00ffhutsav) is from either I \u05e0\u05b8\u05e6\u05b7\u05d1 (\u201cto stand\u201d; HALOT 715 s.v. I \u05e0\u05e6\u05d1; BDB 662 s.v. \u05e0\u05b8\u05e6\u05b7\u05d1) or II \u05e0\u05b8\u05e6\u05b7\u05d1 (\u201cto dissolve, weaken\u201d; HALOT 715 s.v. II \u05e0\u05e6\u05d1). Many scholars who take \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 from I \u05e0\u05b8\u05e6\u05b8\u05d1 (\u201cto stand\u201d) suggest that the meaning is \u201cit is fixed; it is determined\u201d (BDB 662 s.v. \u05e0\u05b8\u05e6\u05b7\u05d1). This is followed by several English versions: \u201cit is decreed\u201d (NIV, NRSV) and \u201cit is fixed\u201d (NASB). This is a rather awkward idea and does not seem to fit the context of the description of the destruction of the palace or the exile of the Ninevites. On the other hand, several scholars suggest that \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 is derived from \u05e0\u05b8\u05e6\u05b8\u05d1 II (\u201cto be weak\u201d; cf. Ps 39:6; Zech 11:16;) which is related to Arabic nasiba (\u201cto be weak\u201d) or Arabic nasaba (\u201cto suck out, to dissolve\u201d) and Assyrian nasabu (\u201cto suck out\u201d); see W. H. F. Saggs, \u201cNahum and the Fall of Nineveh,\u201d JTS 20 (1969): 220-21; R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 69-70. As a parallel word to \u05e0\u05b8\u05de\u05d5\u05b9\u05d2 (namog, \u201cis deluged\u201d or \u201cmelts\u201d), \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 (\u201cis weakened\u201d or \u201cis dissolved\u201d) describes the destructive effect of the flood waters on the limestone foundations of the palace. The verse divisions in the MT place \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 at the beginning of v. 7 ET [v. 8 HT]; however, it probably should be placed at the end of v. 6 ET [v. 7 HT] and connected with the last two words of the line: \u05d5\u05b0\u05d4\u05b7\u05d4\u05b5\u05d9\u05db\u05b8\u05dc \u05e0\u05b8\u05de\u05d5\u05b9\u05d2 \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 (v\u00ffhahekhal namog v\u00ffhutsav, \u201cthe palace is deluged and dissolved\u201d; see Patterson, 69-70). This is supported by several factors: (1) the gender of \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 is masculine, while the verbs in v. 7 are feminine: \u05d2\u05bc\u05bb\u05dc\u05bc\u05b0\u05ea\u05b8\u05d4 \u05d4\u05b9\u05e2\u05b2\u05dc\u05b8\u05ea\u05b8\u05d4 (gull\u00fftah ho\u2019alatah, \u201cshe is led into exile and taken away\u201d); (2) the gender of the final verb in v. 6 is masculine: \u05e0\u05b8\u05de\u05d5\u05b9\u05d2 (\u201c[the palace] is deluged\u201d); (3) both \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 and \u05e0\u05b8\u05de\u05d5\u05b9\u05d2 are passive verbs (Niphal and Hophal); (4) both \u05e0\u05b8\u05de\u05d5\u05b9\u05d2 (\u201cis deluged\u201d) and \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 (\u201cis dissolved/weakened\u201d) are parallel in meaning, describing the effects of flood waters on the limestone foundation of the royal palace; (5) this redivision of the lines produces a balanced 3+3 and 2+2 colon count in these two lines; and (6) this produces a balance of two verbs each in each colon. The meaning of \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 is notoriously difficult. Scholars offer over a dozen different proposals but only the most important are summarized here: (1) Most scholars take \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 as Hophal perfect 3rd person masculine singular with vav (\u05d5) conjunction from I \u05e0\u05b8\u05e6\u05b7\u05d1 (\u201cto stand\u201d), meaning \u201cit is fixed; it is determined\u201d (BDB 662 s.v. \u05e0\u05b8\u05e6\u05b7\u05d1). This is followed by several English versions: \u201cit is decreed\u201d (NIV, NRSV) and \u201cit is fixed\u201d (NASB). The LXX translation \u03ba\u03b1\u1f76 \u1f21 \u1f51\u03c0\u03cc\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 (kai Jh Jupostasi\", \u201cand the foundation\u201d) reflects a reading of \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 with a meaning similar to its use in Gen 28:12 (\u201ca stairway resting on the earth\u201d) or a reading of \u05d5\u05b0\u05d4\u05b7\u05de\u05bc\u05b7\u05e6\u05bc\u05b8\u05d1 (v\u00ffhammatsav) from the noun \u05de\u05b7\u05e6\u05bc\u05b8\u05d1 (matsav, \u201cplace of standing\u201d; cf. BDB 662 s.v. \u05de\u05b7\u05e6\u05bc\u05b8\u05d1; HALOT 620 s.v. \u05de\u05b7\u05e6\u05bc\u05b8\u05d1). (2) The BHS editors suggest emending to Hophal perfect 3rd person feminine singular \u05d5\u05b0\u05d4\u05bb\u05e6\u05b0\u05d0\u05b8\u05d4 (v\u00ffhuts\u2019ah) from \u05d9\u05b8\u05e6\u05b8\u05d0 (yatsa\u2019, \u201cto go out\u201d), meaning \u201cshe is led out into exile\u201d or \u201cshe is led out to be executed\u201d (HALOT 427 s.v. \u05d9\u05e6\u05d0; see, e.g., Gen 38:25; Jer 38:22; Ezek 14:22; 38:8; 44:5; Amos 4:3). (3) Early Jewish interpreters (Targum Jonathan, Kimchi, Rashi) and modern Christian interpreters (e.g., W. A. Maier, Nahum, 259-62) view \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 as the proper name of an Assyrian queen, \u201cHuzzab.\u201d This is adopted by several English versions: \u201cAnd Huzzab is exiled\u201d (KJV, RV, NJPS). However, this view has been severely criticized by several scholars because no queen in Assyrian history is known by this name (G. R. Driver, \u201cFarewell to Queen Huzzab!\u201d JTS 16 [1965]: 296-98; W. H. F. Saggs, \u201cNahum and the Fall of Nineveh,\u201d JTS 20 [1969]: 220). (4) Several scholars suggest that \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 is the Hophal perfect of II \u05e0\u05b8\u05e6\u05b7\u05d1 which is related to Assyrian nasabu (\u201cto suck out\u201d) and Arabic nasaba (\u201cto suck out; to dissolve\u201d), as in Ps 39:6 and Zech 11:16. Taking \u05d2\u05bc\u05bb\u05dc\u05bc\u05b0\u05ea\u05b8\u05d4 (gull\u00fftah) as the noun \u201ccolumn-base\u201d (see translator\u2019s note on the word \u201cexile\u201d in this verse), Saggs translates the line as: \u201cits column-base is dissolved\u201d (W. H. F. Saggs, \u201cNahum and the Fall of Nineveh,\u201d JTS 20 [1969]: 220-21). Patterson connects it to the last two words of the previous line: \u05d5\u05b0\u05d4\u05b7\u05d4\u05b5\u05d9\u05db\u05b8\u05dc \u05e0\u05b8\u05de\u05d5\u05b9\u05d2 \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1, \u201cThe palace collapses and crumbles\u201d (Patterson, 69-70). (5) Driver revocalizes it as the noun \u05d5\u05b0\u05d4\u05b7\u05e6\u05bc\u05b9\u05d1 (\u201cand the [captive] train\u201d) which he relates to the Arabic noun sub (\u201ctrain\u201d): \u201cthe train of captives goes into exile\u201d (so NEB). This is reflected in the Greek text of the Minor Prophets from Nahal Heber which took \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 as \u201cwagon, chariot.\u201d (6) Cathcart suggests that the MT\u2019s \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 may be repointed as \u05d5\u05b0\u05d4\u05b7\u05e6\u05bc\u05b7\u05d1 which is related to Assyrian hassabu (\u201cgoddess\u201d). (7) Several scholars emend to \u05d5\u05b0\u05d4\u05b7\u05e6\u05bc\u05b0\u05d1\u05b4\u05d9 (v\u00ffhats\u00ffvi, \u201cthe Beauty\u201d) from \u05e6\u05b0\u05d1\u05b4\u05d9 (ts\u00ffvi, \u201cbeauty\u201d) and take this as a reference to the statue of Ishtar in Nineveh (K. J. Cathcart, Nahum in the Light of Northwest Semitic [BibOr], 96-98; M. Delcor, \u201cAllusions \u00e0 la d\u00e9esse Istar en Nahum 2,8?\u201d Bib 58 [1977]: 73-83; T. Longman, \u201cNahum,\u201d The Minor Prophets, 2:806). (8) R. L. Smith (Micah-Malachi [WBC], 82) derives consonantal \u05d5\u05d4\u05e6\u05d1 from \u05e0\u05b0\u05e6\u05b4\u05d9\u05d1 (nitsiv, \u201cpillar\u201d; HALOT 716-17 s.v. \u05e0\u05b0\u05e6\u05b4\u05d9\u05d1) which is related to Assyrian nisibi which refers to the statue of a goddess.
tn Heb \u201cand the palace melts.\u201d The Niphal perfect \u05e0\u05b8\u05de\u05d5\u05b9\u05d2 (namog, \u201cis undulated\u201d) from \u05de\u05d5\u05bc\u05d2 (mug, \u201cto melt, to soften, to dissolve\u201d) is sometimes used of material objects (earth, hills) being softened or eroded by water (Ps 65:11; Amos 9:13). Nahum pictures the river banks inside Nineveh overflowing in a torrent, crashing into the royal palace and eroding its limestone slab foundations.sn Ironically, a few decades earlier, Sennacherib engaged in a program of flood control because the Tebiltu River often flooded its banks inside Nineveh and undermined the palace foundations. Sennacherib also had to strengthen the foundations of his palace with \u201cmighty slabs of limestone\u201d so that \u201cits foundation would not be weakened by the flood of high water\u201d (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100). At the time of the fall of Nineveh, the Palace of Ashurbanipal was located on the edge of the sharpest bend of the Khoser River as it flowed through the city; when the Khoser overflowed its banks, the palace foundation was weakened (J. Reade, \u201cStudies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh,\u201d RA 72 [1978]: 51)."}, {"pk": 2847429, "translation": "NET", "book": 34, "chapter": 2, "verse": 7, "text": "Nineveh is taken into exile and is led away; her slave girls moan like doves while they beat their breasts.", "comment": "tn The term \u201cNineveh\u201d is not in the Hebrew text, but is supplied from context.
tn Or \u201cAnd its column-bases collapse and it goes up [in smoke].\u201d The MT reads the Hophal perfect 3rd person feminine singular \u05d4\u05b9\u05e2\u05b2\u05dc\u05b8\u05ea\u05b8\u05d4 (ho\u2019alatah, \u201cshe is carried away\u201d) from \u05e2\u05b8\u05dc\u05b8\u05d4 (\u2019alah, \u201cto go up\u201d). The Hiphil stem of \u05e2\u05b8\u05dc\u05b8\u05d4 often describes a military commander leading a group of forced workers out of a town (1 Kgs 5:13 [HT 5:27]; 9:15, 21; 2 Chr 8:8); likewise, the Hophal stem may denote \u201cto be led away into exile\u201d (HALOT 830 s.v.; BDB 748 s.v. \u05e2\u05b8\u05dc\u05b8\u05d4).
tn The MT reads the Pual perfect 3rd person feminine singular \u05d2\u05bc\u05bb\u05dc\u05bc\u05b0\u05ea\u05b8\u05d4 (gull\u00fftah) from \u05d2\u05b8\u05dc\u05b8\u05d4 (galah, \u201cto uncover, to go into exile\u201d; BDB 162-63 s.v. \u05d2\u05b8\u05dc\u05b8\u05d4; HALOT 191-92 s.v. \u05d2\u05dc\u05d4). There are two basic views of the meaning of \u05d2\u05bc\u05bb\u05dc\u05bc\u05b0\u05ea\u05b8\u05d4 in this verse: (1) \u201cShe is stripped\u201d (see R. L. Smith, Micah-Malachi [WBC], 81). This may describe the exposure of the foundation of a building (Ezek 13:14) or the uncovering of intimate parts of the body (Exod 20:26; Isa 47:3; Ezek 16:36, 57; 23:29;). This is reflected in the LXX reading \u1f00\u03c0\u03b5\u03ba\u03b1\u03bb\u03cd\u03c6\u03b8\u03b7 (apekalufqh, \u201cshe has been exposed\u201d). This approach is followed by NASB (\u201cshe is stripped\u201d). (2) \u201cShe is taken into exile\u201d (KJV, NIV, NRSV, NJPS). The Qal stem of \u05d2\u05b8\u05dc\u05b8\u05d4 often means \u201cto go into exile\u201d (Judg 18:30; 2 Kgs 24:14; Isa 5:13; 49:21; Jer 1:3; Ezek 39:23; Amos 1:5; 5:5; 6:7; Lam 1:3); the Hiphil often means \u201cto deport exiles\u201d (2 Kgs 15:20; 16:9; 17:6, 11, 26, 28, 33; 18:11; 24:14\u201315; 25:11; Jer 20:4; 22:12; 24:1; 27:20; 29:1, 4, 7, 14; 39:9; 43:3; 52:15, 28, 30; Ezek 39:28; Amos 1:6; 5:27; Lam 4:22; Esth 2:6; Ezra 2:1; Neh 7:6; 1 Chr 5:6, 26, 41; 8:6; 2 Chr 36:20); and the Hophal stem always means \u201cto be deported; to be taken into exile\u201d (Jer 40:1, 7; Esth 2:6; 1 Chr 9:1). This makes the best sense in the light of the parallel verb \u05d4\u05b9\u05e2\u05b2\u05dc\u05b8\u05ea\u05b8\u05d4 (ho\u2019alatah, \u201cshe is led away\u201d) in v. 7 [8 HT] and the description of the fleeing Ninevites in v. 8 [9 HT]. The BHS editors and HALOT suggest that consonantal \u05d2\u05dc\u05ea\u05d4 be vocalized as Qal perfect 3rd person feminine singular \u05d2\u05bc\u05b8\u05dc\u05b0\u05ea\u05b8\u05d4 (goltah, \u201cshe goes into exile\u201d) from \u05d2\u05b8\u05dc\u05b8\u05d4 (Qal: \u201cgo into exile\u201d). R. D. Patterson suggests vocalizing consonantal \u05d2\u05dc\u05ea\u05d4 as the noun with 3rd person feminine singular suffix \u05d2\u05bc\u05b8\u05dc\u05b0\u05ea\u05b8\u05d4\u05bc for \u05d2\u05bc\u05d5\u05b9\u05dc\u05b0\u05ea\u05b8\u05d4\u05bc (goltah, \u201cher exiles/captives\u201d) and taking the singular form as collective in meaning: \u201cher exiles/captives are carried away\u201d (Nahum, Habakkuk, Zephaniah [WEC], 70). W. H. F. Saggs suggests that \u05d2\u05bb\u05dc\u05bc\u05b0\u05ea\u05b8\u05d4 is the noun \u05d2\u05bc\u05bb\u05dc\u05bc\u05b8\u05d4 (gullah, \u201ccolumn-base\u201d) as in 1 Kgs 7:41\u201342; 2 Chr 4:12\u201313 (BDB 165 s.v. \u05d2\u05bc\u05bb\u05dc\u05bc\u05b8\u05d4 2.b; HALOT 192 s.v. \u05d2\u05bc\u05bb\u05dc\u05bc\u05b8\u05d4 1.b) which is related to Assyrian gullatu (\u201ccolumn-base\u201d; CAD 5:128). He renders the phrase \u05d5\u05b0\u05d4\u05bb\u05e6\u05bc\u05b7\u05d1 \u05d2\u05bc\u05bb\u05dc\u05bc\u05b0\u05ea\u05b8\u05d4 (v\u00ffhutsav gull\u00fftah) as \u201cits column-base[s] is/are dissolved\u201d (see above). He suggests that this provides an excellent parallel to \u201cthe palace begins to melt\u201d (\u05d5\u05b0\u05d4\u05b7\u05d4\u05b5\u05d9\u05db\u05b8\u05dc \u05e0\u05b8\u05de\u05d5\u05b9\u05d2, v\u00ffhahekhal namog). W. H. F. Saggs also proposes that the LXX reflects this picture (\u201cNahum and the Fall of Nineveh,\u201d JTS 20 [1969]: 220-25).
tn The Poel participle \u05de\u05b0\u05ea\u05b9\u05e4\u05b0\u05e4\u05b9\u05ea (m\u00fftof\u00fffot, \u201cbeating continuously\u201d) is from \u05ea\u05b8\u05e4\u05b7\u05e3 (\u201cto beat\u201d; HALOT 1037-38 s.v. \u05ea\u05bc\u05b9\u05e3; BDB 1074 s.v. \u05ea\u05bc\u05b8\u05e4\u05b7\u05e3). Elsewhere it is used of beating timbrels (Ps 68:26; 1 Sam 21:14). The participle describes a circumstance accompanying the main action (\u201cher maidservants moan\u201d) and functions in a continual, repetitive manner (see IBHS 625-26 \u00a737.6; R. J. Williams, Hebrew Syntax, 43, \u00a7221).
tc The MT reads \u05de\u05b0\u05ea\u05b9\u05e4\u05b0\u05e4\u05b9\u05ea \u05e2\u05b7\u05dc\u05be\u05dc\u05b4\u05d1\u05b0\u05d1\u05b5\u05d4\u05b6\u05df (m\u00fftof\u00fffot \u2019al-livvehen, \u201cbeating upon their hearts [= breasts]\u201d). The LXX reading \u03c6\u03b8\u03b5\u03b3\u03b3\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9 \u1f10\u03bd \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03b9\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd (fqengomenai en kardiai\" autwn, \u201cmoaning in their hearts\u201d) reflects either an alternate textual tradition or simple textual confusion. The Greek participle \u03c6\u03b8\u03b5\u03b3\u03b3\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9 seems to reflect either: (1) the Qal participle \u05d4\u05b9\u05d2\u05d5\u05b9\u05ea (hogot) from \u05d4\u05b8\u05d2\u05b8\u05d4 (hagah, \u201cto moan\u201d) as reflected in Targum Jonathan and Vulgate or (2) the Poel participle \u05de\u05b0\u05e0\u05b9\u05d4\u05b2\u05d2\u05d5\u05b9\u05ea (m\u00ffnohagot, \u201cmoaning\u201d) from II \u05e0\u05b8\u05d4\u05b7\u05d2 (\u201cto moan\u201d) which appears in the previous line, pointing to a transposition of words between the two lines.tn Heb \u201cupon their heart.\u201d The term \u201ctheir heart\u201d (\u05dc\u05b4\u05d1\u05b0\u05d1\u05b5\u05d4\u05b6\u05df, livvehen) is a figure of speech (synecdoche of the inner organ for the outer body part) representing their breasts/chests (e.g., Dan 4:16 [13]; see HALOT 516 s.v. \u05dc\u05b5\u05d1\u05b8\u05d1; BDB 523 s.v. \u05dc\u05b5\u05d1\u05b8\u05d1 II.1). The singular noun is used collectively for all the maidservants as a whole, as the plural suffix indicates (see IBHS 113 \u00a77.2.1; R. J. Williams, Hebrew Syntax, 7, \u00a72).
tn Heb \u201clike the sound of doves.\u201d
tc The MT reads the Piel participle \u05de\u05b0\u05e0\u05b7\u05d4\u05b2\u05d2\u05d5\u05b9\u05ea (m\u00ffnahagot, \u201csobbing, moaning\u201d) from II \u05e0\u05b8\u05d4\u05b7\u05d2 (\u201cto moan, to lament\u201d; HALOT 675 s.v.; BDB 624 s.v. II \u05e0\u05b8\u05d4\u05b7\u05d2). This root is related to Assyrian nagagu (\u201cto cry\u201d; AHw 2:709.b). This harmonizes well with the following cola: \u201cHer maidservants moan like doves, they beat upon their breasts.\u201d This is adopted by several English versions (NASB, NIV, NRSV). On the other hand, an alternate vocalization tradition (represented by several Hebrew mss, Targum Jonathan, LXX, and Vulgate) reads the Pual participle \u05de\u05b0\u05e0\u05b9\u05d4\u05b2\u05d2\u05d5\u05b9\u05ea (m\u00ffnohagot, \u201cforcibly removed\u201d) from the more common root I \u05e0\u05b7\u05d4\u05b7\u05d2 (\u201cto drive away, to lead away\u201d; HALOT 675 s.v. \u05e0\u05d4\u05d2). This root is often used of conquerors leading away exiles or prisoners of war (Gen 31:26; Deut 4:27; 28:37; Isa 20:4; Lam 3:2). This picture is clearly seen in the LXX reading \u03ba\u03b1\u1f76 \u03b1\u1f31 \u03b4\u03bf\u1fe6\u03bb\u03b1\u03b9 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u1f24\u03b3\u03bf\u03bd\u03c4\u03bf (kai Jai doulai auth\" hjgonto, \u201cand her maidservants were led away\u201d). This textual tradition harmonizes with the imagery of exile in the preceding colon (see translator\u2019s note on the word \u201cexile\u201d in this verse). This approach is adopted by several English versions (KJV, NJPS).tn Or \u201cher maidservants are led away [into exile].\u201d"}, {"pk": 2847430, "translation": "NET", "book": 34, "chapter": 2, "verse": 8, "text": "Nineveh was like a pool of water throughout her days, but now her people are running away; she cries out: \u201cStop! Stop!\u201d \u2014 but no one turns back.", "comment": "tn Or \u201cfleeing away\u201d; or (maintaining the imagery of the pool of water) \u201cdraining away.\u201d
tn Heb \u201cthey\u201d; the referent (the people of Nineveh) has been specified in the translation for clarity.
tn Or \u201ccan turn [them] back.\u201d The Hebrew verb \u05b8\u05b8\u05e4\u05bc\u05e0\u05b7\u05d4 (panah, \u201cto turn\u201d) often describes the fearful flight from an attacking enemy army (Josh 7:12; Judg 20:42, 45, 47; Jer 46:5, 21; 47:3; 48:39; 49:8, 24). Nahum pictures the people of Nineveh fleeing from their attackers; nothing can be done to stop their fearful flight. The Hiphil participle \u05de\u05b7\u05e4\u05b0\u05e0\u05b6\u05d4 (mafneh) may be taken in an intransitive (Jer 46:5, 21; 47:3; 49:24) or transitive sense (Judg 15:4; 1 Sam 10:9; Jer 48:39), i.e., \u201cno one turns back\u201d or \u201cno one can turn [them] back,\u201d respectively (see IBHS 436-43 \u00a727.2).
tn The introductory phrase \u201cshe cries out\u201d is not in the Hebrew text, but is supplied in the translation for clarity.
tc The MT reads \u05de\u05b4\u05d9\u05de\u05b5\u05d9 \u05d4\u05b4\u05d9\u05d0 (mime hi\u2019, \u201cfrom her days\u201d). The form \u05de\u05b4\u05d9\u05de\u05b5\u05d9 is composed of the assimilated preposition \u05de\u05b4\u05df (min, \u201cfrom\u201d) prefixed to the plural construct of \u05d9\u05d5\u05b9\u05dd (yom, \u201cday\u201d; see HALOT 399 s.v. \u05d9\u05d5\u05b9\u05dd). The preposition \u05de\u05b4\u05df is used temporally, marking the beginning of a continuous period (\u201csince, from\u201d; see HALOT 597 s.v. \u05de\u05b4\u05df 2; BDB 581 s.v. \u05de\u05b4\u05df 4.a). Several scholars suggest that the third-person independent pronoun \u05d4\u05b4\u05d9\u05d0 (hi\u2019) functions as a possessive genitive (\u201cher\u201d), a usage attested in Ugaritic, Akkadian, and elsewhere in Hebrew (2 Kgs 9:18; Isa 18:2; Nah 2:12). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 100-101; IBHS 291 \u00a716.2 n. 9; T. Longman, \u201cNahum,\u201d The Minor Prophets, 2:807. The plural of \u05d9\u05d5\u05b9\u05dd (\u201cday\u201d) here denotes \u201clifetime\u201d (HALOT 400 s.v. \u05d9\u05d5\u05b9\u05dd 6.c). The phrase \u05de\u05b4\u05d9\u05de\u05b5\u05d9 \u05d4\u05b4\u05d9\u05d0 probably means \u201cfrom the beginning of her days\u201d or \u201cthroughout her days\u201d or \u201cduring her lifetime.\u201d This is similar to \u201cfrom the beginning of your days\u201d or \u201csince your days began\u201d or \u201cas long as you live\u201d (1 Sam 25:28; Job 38:12; see HALOT 400 s.v. \u05d9\u05d5\u05b9\u05dd 6.c; 597 s.v. \u05de\u05b4\u05df 2.a; BDB 581 s.v. \u05de\u05b4\u05df 4.a). Several English versions adopt this: \u201cthroughout her days\u201d (NASB), \u201cfrom earliest times\u201d (NJPS), and \u201c[Nineveh] of old\u201d (KJV). In contrast to the Masoretic vocalization, the consonantal text \u05de\u05b4\u05d9\u05de\u05b5\u05d9 \u05d4\u05b4\u05d9\u05d0 is rendered \u201cher waters\u201d by the LXX and critical scholars. The reading of the LXX (\u03c4\u1f70 \u1f55\u03b4\u03b1\u03c4\u03b1 \u03b1\u1f50\u03c4\u1fc6\u03c2, ta Judata auth\", \u201cher waters\u201d) reflects the alternate vocalization \u05de\u05b5\u05d9\u05de\u05b6\u05d9\u05d4\u05b8 (memeha, \u201cher waters\u201d). The BHS editors suggest emending the MT to \u05de\u05b5\u05d9\u05de\u05b6\u05d9\u05d4\u05b8 (\u201cher waters\u201d). Saggs suggests that the original form was \u05de\u05b5\u05d9\u05de\u05b6\u05d9\u05d4\u05b8\u05d0 (memeha\u2019, \u201cher waters\u201d) which he explains thus: \u05de\u05b4\u05d9\u05de\u05b6\u05d9 is the plural construct of \u05de\u05b8\u05d9\u05b4\u05dd (mayim, \u201cwaters\u201d); \u05d4\u05b8\u05d0 is the 3rd person feminine singular suffix on the plural noun, as in Ezek 41:15 (GKC 107 \u00a732.l); the yod (\u05d9) of Masoretic \u05d4\u05b4\u05d9\u05d0 (hi\u2019) is a secondary matres lectionis inserted into wrongly-divided and misunderstood \u05be\u05d4\u05b8\u05d0 (W. H. F. Saggs, \u201cNahum and the Fall of Nineveh,\u201d JTS 20 [1969]: 220-25). These alternative approaches are followed by several English versions: \u201cits water is draining away\u201d (NIV); \u201cwhose waters run away\u201d (NRSV); and \u201cits waters are fleeing\u201d (NJB). tn Heb \u201cfrom days of her\u201d or \u201cfrom her days.\u201d
tn Or \u201cNineveh [is] like a pool of water.\u201d Either a present tense or a past tense verb may be supplied.
tn The term \u201cpool\u201d (\u05d1\u05bc\u05b0\u05e8\u05b5\u05db\u05b8\u05d4, b\u00ffrekhah) usually refers to a man-made artificial water reservoir fed by water aqueducts rather than to a natural pond (HALOT 161 s.v.). For example, it is used in reference to man-made water reservoirs for the royal gardens (Eccl 2:6; Neh 2:14); man-made water reservoirs in Jerusalem, some of which were fed by aqueducts (2 Kgs 18:17; 20:20; Isa 7:3; 22:9, 11; 36:2; Neh 3:15, 16); the pool of Gibeon (2 Sam 2:13); the pool of Hebron (2 Sam 4:12); the pool of Samaria (1 Kgs 22:38); and the pools of Heshbon (Song 7:5). The pool of Siloam, built by Hezekiah and fed by the underground aqueduct known as Hezekiah\u2019s Tunnel, is designated by the term \u05d1\u05bc\u05b0\u05e8\u05b5\u05db\u05b8\u05d4 in 2 Kgs 20:20 and the Siloam Inscription (line 5).sn Nineveh was like a pool of water. This is an appropriate simile because Nineveh was famous for its artificial pools, many of which serviced the royal gardens. Two rivers also flowed through the city: the Tebiltu and the Khoser.
tn The translation takes the vav on \u05d5\u05b0\u05d4\u05b5\u05de\u05bc\u05b8\u05d4 (v\u00ffhemmah) in a temporal sense. This approach is also adopted by NJPS: \u201cNow they flee.\u201d"}, {"pk": 2847431, "translation": "NET", "book": 34, "chapter": 2, "verse": 9, "text": "Her conquerors cry out: \u201cPlunder the silver! Plunder the gold!\u201d There is no end to the treasure; riches of every kind of precious thing.", "comment": "tn The phrase \u201cHer conquerors cry out\u201d has been supplied from context."}, {"pk": 2847432, "translation": "NET", "book": 34, "chapter": 2, "verse": 10, "text": "Destruction, devastation, and desolation! Their hearts faint, their knees tremble, each stomach churns, each face turns pale!", "comment": "tn Heb \u201cand melting heart.\u201d
tn Heb \u201cEmptiness and devastation and being laid waste.\u201d Several English versions attempt to reproduce the assonance, alliteration, and paronomasia of three similarly sounding Hebrew words: \u05d1\u05bc\u05d5\u05bc\u05e7\u05b8\u05b7\u05d4 \u05d5\u05bc\u05de\u05b0\u05d1\u05d5\u05bc\u05e7\u05b8\u05d4 \u05d5\u05bc\u05de\u05b0\u05d1\u05bb\u05dc\u05bc\u05b8\u05e7\u05b8\u05d4 (buqah um\u00ffvuqah um\u00ffvullaqah; NJPS \u201cDesolation, devastation, and destruction!\u201d; NRSV: \u201cDevastation, desolation, and destruction!\u201d).sn Destruction, devastation, and desolation. The feminine form of each of these terms is used, referring to Nineveh (e.g., NASB: \u201cShe is emptied! Yes, she is desolate and laid waste!\u201d). Conquered cities are often personified as a desolated woman (e.g., Isa 47:1; 54:1).
tn The Hebrew term \u05e4\u05bc\u05b8\u05d0\u05e8\u05d5\u05bc\u05e8 (pa\u2019rur) occurs only here and in Joel 2:6 where it also describes a fearful facial reaction. The meaning of \u05e4\u05bc\u05b8\u05d0\u05e8\u05d5\u05bc\u05e8 is debated and numerous etymologies have been suggested: (1) From \u05e4\u05bc\u05b8\u05e8\u05d5\u05bc\u05e8 (parur, \u201ccooking pot\u201d; HALOT 964 s.v. \u05e4\u05bc\u05b8\u05e8\u05d5\u05bc\u05e8): LXX \u03c4\u1f78 \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f61\u03c2 \u03c0\u03c1\u03cc\u03c3\u03ba\u03b1\u03c5\u03bc\u03b1 \u03be\u03cd\u03c4\u03c1\u03b1\u03c2 (to proswpon pantwn Jw\" proskauma xutra\", \u201call their faces are like a blackened/burned pot\u201d); Vulgate et facies omnium sicut nigredo ollae (\u201call their faces are like a black pot\u201d); Targum Jonathan (\u201ccovered with black like a pot\u201d). This approach is adopted by the KJV and AV: \u201cthe faces of them all gather blackness.\u201d (2) From \u05e4\u05bc\u05b0\u05d0\u05b5\u05e8 (p\u00ff\u2019er, \u201cbeauty\u201d). Taking \u05e7\u05b8\u05d1\u05b7\u05e5 (qavats) in a private sense (\u201cgather in\u201d), several scholars propose: \u201cto draw in beauty, withdraw color,\u201d hence: \u201ctheir faces grow pale\u201d (NASB, NIV); see K&D 26:192-93; A. Haldar, Studies in the Book of Nahum, 59. (3) From \u05e4\u05bc\u05b8\u05e8\u05b7\u05e8 (parar, \u201cbreak in pieces\u201d). Due to fear, their faces have gathered wrinkles. (4) From IV \u05e4\u05bc\u05e8\u05e8 (\u201cto boil\u201d), related to Arabic \u2019pr and Syriac npr (\u201cto boil\u201d): \u201ctheir faces glow red in excitement\u201d (HALOT 860 s.v.). (5) From \u05e4\u05bc\u05d0\u05e8 (\u201cgrey, ash grey\u201d): \u201ctheir faces turn grey\u201d (J. J. Gluck, \u201cparur \u2013 pa\u00e1rur: A Case of Biblical Paronomasia,\u201d OTWSA 12 [1969]: 21-26). The NJPS translation appears to adopt this approach: \u201call faces turn ashen.\u201d
tn Heb \u201call of their faces.\u201d
tn Heb \u201cgather\u201d or \u201cwithdraw.\u201d The Piel perfect \u05e7\u05b4\u05d1\u05bc\u05b0\u05e6\u05d5\u05bc (qibb\u00fftsu) from \u05e7\u05b8\u05d1\u05b7\u05e5 (qavats, \u201cto gather\u201d) may be nuanced in the intensive sense \u201cto gather glow; to glow [in excitement]\u201d (HALOT 1063 s.v. \u05e7\u05d1\u05e5 pi. 4) or the privative sense \u201cto take away, withdraw\u201d (BDB 868 s.v. \u05e7\u05b8\u05d1\u05b7\u05e5 Pi.3). The phrase \u05e7\u05b4\u05d1\u05bc\u05b0\u05e6\u05d5\u05bc \u05e4\u05b8\u05d0\u05e8\u05d5\u05bc\u05e8 (qibb\u00fftsu pa\u2019rur) is very difficult; it occurs only here and in Joel 2:6 which also describes the fearful facial reaction to an invading army. It probably means: (1) to grow red in fear; (2) to grow pale in fear; or (3) to turn ashen in fear. This difficult phrase may be translated by the modern English idioms: \u201cevery face grows pale\u201d or \u201cevery face flushes red in fear.\u201d
tn Heb \u201cand tottering of knees.\u201d
tn Heb \u201cand shaking in all of the loins.\u201d"}, {"pk": 2847433, "translation": "NET", "book": 34, "chapter": 2, "verse": 11, "text": "Where now is the den of the lions, the feeding place of the young lions, where the lion, lioness, and lion cub once prowled and no one disturbed them?", "comment": "tn Or \u201cWhat has become of the den of the lions?\u201d
tn The meaning of the term \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0 (lavi\u2019) is debated. There are three basic approaches: (1) The MT reads \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0, which is supported by the Dead Sea Scrolls (4QpNah) which preserves the consonantal form \u05dc\u05d1\u05d9\u05d0 (see DJD 5:38). Most English versions render \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0 as \u201clioness,\u201d the parallel term for \u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05d4 (\u2019aryeh, \u201clion\u201d); so RSV, NASB, NIV, NJPS; in contrast, KJV has \u201cold lion.\u201d Indeed, the noun \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0 (\u201clioness\u201d or \u201clion\u201d; BDB 522 s.v. \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0) occurs frequently in poetic texts (Gen 49:9; Num 23:24; 24:9; Deut 33:20; Isa 5:29; 30:6; Joel 1:6; Job 4:11; 38:39). The problem is the absence of a vav (\u05d5) conjunction between the two nouns and the presence of a singular rather than plural verb: \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 \u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05d4 \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0 (halakh \u2019aryeh lavi\u2019, \u201clion [and] lioness prowled\u201d). Furthermore, the term for \u201clioness\u201d in the following verse is not \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0 but \u05dc\u05b4\u05d1\u05b0\u05d0\u05b8\u05d4 (liv\u2019ah; see HALOT 515 s.v. *\u05dc\u05b4\u05d1\u05b0\u05d0\u05b8\u05d4; BDB 522 s.v. \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0). (2) Due to the grammatical, syntactical, and lexical difficulties of the previous approach, several scholars propose that the MT\u2019s \u05dc\u05b8\u05d1\u05b4\u05d9\u05d0 is a Hiphil infinitive construct form shortened from \u05dc\u05b0\u05d4\u05b8\u05d1\u05b4\u05d9\u05d0 (l\u00ffhavi\u2019, \u201cto bring\u201d); cf. Jer 27:7; 39:7; 2 Chr 31:10; HALOT 114 s.v. \u05d1\u05d5\u05d0. Because the Hiphil of \u05d1\u05bc\u05d5\u05b9\u05d0 (bo\u2019) can depict an animal bringing food to its dependents (cf. 1 Kgs 17:6), they treat the line thus: \u201cwhere the lion prowled to bring [food]\u201d (Ehrlich, Haldar, Maier). The Dead Sea Scrolls (4QpNah) reading \u05dc\u05d1\u05d9\u05d0 does not solve the problem because the pesher to this line uses \u05dc\u05d1\u05d5\u05d0 (\u201cto enter\u201d), and it is not clear whether this is a literal translation or creative word-play: \u201cIts pesher concerns Demetrius, king of Greece, who sought to enter (\u05dc\u05d1\u05d5\u05d0) Jerusalem\u201d (col. 1, line 4). (3) The LXX translation \u03c4\u03bf\u1fe6 \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd (tou eiselqein, \u201cwould enter\u201d) seems to have confused the consonantal form \u05dc\u05d1\u05d9\u05d0 with \u05dc\u05d1\u05d5\u05d0 which it viewed as Qal infinitive construct \u05dc\u05b8\u05d1\u05d5\u05b9\u05d0 from \u05d1\u05bc\u05d5\u05b9\u05d0 (\u201cto enter\u201d). This approach is followed by at least one modern translation: \u201cwhere the lion goes\u201d (NRSV).
tn The verb \u05d4\u05b8\u05dc\u05b7\u05da\u05b0 (halakh, \u201cto go, to walk\u201d) is occasionally used of animals (1 Sam 6:12). Here it is nuanced \u201cprowled\u201d in the light of the hunting or stalking imagery in vv. 12\u201313.
tn Or \u201cand no one frightened [them].\u201d Alternately, reflecting a different division of the lines, \u201cWhere the lion [and] lioness [once] prowled // the lion-cub \u2013 and no one disturbed [them].\u201d
tc The Masoretic form \u05d5\u05bc\u05de\u05b4\u05e8\u05b0\u05e2\u05b6\u05d4 (umir\u2019eh, \u201cthe feeding ground\u201d) is supported by the Dead Sea Scrolls: \u05d5\u05de\u05e8\u05e2\u05d4 (4QpNah). It is also reflected in the LXX reading \u1f21 \u03bd\u03bf\u03bc\u1f75 (Je nomh, \u201cthe pasture\u201d). The BHS editors suggest emending to \u05d5\u05bc\u05de\u05b0\u05e2\u05b8\u05e8\u05b8\u05d4 (um\u00ff\u2019arah, \u201cthe cave\u201d), which involves the metathesis of \u05e8 (resh) and \u05e2 (ayin). This proposed emendation is designed to create a tighter parallelism with \u05de\u05b0\u05e2\u05d5\u05b9\u05df (m\u00ff\u2019on, \u201cthe den\u201d) in the preceding line. However, this emendation has no textual support and conflicts with the grammar of the rest of the line: the feminine noun \u05d5\u05bc\u05de\u05b0\u05e2\u05b8\u05e8\u05b8\u05d4 (um\u00ff\u2019arah, \u201cthe cave\u201d) would demand a feminine independent pronoun instead of the masculine independent pronoun \u05d4\u05d5\u05bc\u05d0 which follows. Nevertheless, several English versions adopt the emendation (NJB, NEB, RSV, NRSV), while others follow the reading of the MT (KJV, NASB, NIV, NJPS).
tn Alternately, \u201cthe lion\u2026[once] prowled there.\u201d The construction \u05e9\u05c1\u05b8\u05dd \u2026 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher...sham) denotes \u201cwhere\u2026there\u201d (BDB 81 s.v. \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8). This locative construction is approximately reflected in the LXX interrogative \u03c0\u03bf\u1fe6 (pou, \u201cwhere?\u201d)."}, {"pk": 2847434, "translation": "NET", "book": 34, "chapter": 2, "verse": 12, "text": "The lion tore apart as much prey as his cubs needed and strangled prey to provide food for his lionesses; he filled his lairs with prey and his dens with torn flesh.", "comment": "tn The Piel verb \u05d5\u05b7\u05d9\u05b0\u05de\u05b7\u05dc\u05bc\u05b5\u05d0 (vay\u00ffmalle\u2019) is a preterite with vav (\u05d5) consecutive which depicts a sequence of events.
tn Heb \u201cas much as he needs.\u201d The term \u05d1\u05bc\u05b0\u05d3\u05d9 (b\u00ffdi, \u201cas much as he needs\u201d; HALOT 219 s.v. 2a) is composed of the preposition \u05d1\u05bc\u05b0 (bet) and the noun \u05d3\u05bc\u05b7\u05d9 (day, \u201cenough, what is required\u201d). This idiom means\u201d to satisfy the hunger of [something]\u201d (cf. Jer 51:58; Hab 2:13).
tn The words \u201cto provide food\u201d are not in the Hebrew text, but are supplied in the translation for clarity."}, {"pk": 2847435, "translation": "NET", "book": 34, "chapter": 2, "verse": 13, "text": "\u201cI am against you!\u201d declares the LORD who commands armies: \u201cI will burn your chariots with fire; the sword will devour your young lions; you will no longer prey upon the land; the voices of your messengers will no longer be heard.\u201d", "comment": "tc The MT reading \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05db\u05b5\u05db\u05b5\u05d4 (mal\u2019akhekheh, \u201cyour messengers\u201d) has a very unusual ending: the plural ending of the noun is spelled defectively (short spelling), while the 2nd person feminine singular pronominal suffix is spelled plene (long spelling); see GKC 258 \u00a791.l. It is possible that the final \u05d4 (hey) is due to dittography with the first letter of the first word of the next verse, \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cWoe!\u201d). On the other hand, the LXX reads \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 \u03c3\u03bf\u03c5 (ta erga sou, \u201cyour deeds\u201d) which reflects \u05de\u05b7\u05dc\u05b0\u05d0\u05b2\u05db\u05b7\u05d9\u05b4\u05da\u05b0 (mal\u2019akhayikh, \u201cyour deeds\u201d) \u2013 a confusion of \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 (mal\u2019akh, \u201cmessenger\u201d) for \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 (m\u00ffla\u2019khah, \u201cdeed\u201d) due to the unusual Hebrew ending here.
tn Heb \u201cI will cut off your prey from the land.\u201d
tc The MT reads \u05d5\u05bc\u05db\u05b0\u05e4\u05b4\u05d9\u05e8\u05b7\u05d9\u05b4\u05da\u05b0 (ukh\u00fffirayikh, \u201cand your young lions\u201d), as reflected by the LXX. The BHS editors emend to \u05d5\u05bc\u05d2\u05b4\u05d9\u05d1\u05bc\u05b9\u05e8\u05b7\u05d9\u05b4\u05da\u05b0 (ugibborayikh, \u201cand your warriors\u201d); this lacks textual support and is unnecessary.sn The Assyrian warriors are pictured as young lions in Nah 2:11\u201313. The Assyrians often pictured themselves with lion imagery (see D. Marcus, \u201cAnimal Similes in Assyrian Royal Inscriptions,\u201d Or 46 [1977]: 87).
tn Heb \u201cwith smoke.\u201d The term \u201csmoke\u201d (\u05e2\u05b8\u05e9\u05c1\u05b8\u05df, \u2019ashan) is a figure of speech (metonymy of effect for the cause) representing the fire which produces the smoke (Josh 8:19\u201320; Isa 65:5; cf. Rev 14:11). In the translation this has been replaced with \u201cfire\u201d since most English readers would find the expression \u201cto burn [something] with smoke\u201d unfamiliar.
tc The MT reads the 3rd person feminine singular suffix on a singular noun: \u05e8\u05b4\u05db\u05b0\u05d1\u05bc\u05b8\u05d4\u05bc (rikhbah, \u201cher chariot\u201d). However, the BHS editors suggest emending to the 2nd person feminine singular suffix on a plural noun: \u05e8\u05b4\u05db\u05b0\u05d1\u05bc\u05b5\u05da\u05b0 (rikhbekh, \u201cyour chariots\u201d) due to the use of 2nd person feminine singular suffixes throughout this verse and the anomaly of the singular noun. On the other hand, the Dead Sea Scrolls (4QpNah) read \u05e8\u05d5\u05d1\u05db\u05d4 (\u201cyour abundance\u201d) which is the plene spelling of \u05e8\u05b9\u05d1\u05b0\u05db\u05b8\u05d4 (rov\u00ffkhah). This reflects the transposition (metathesis) of \u05db (kaf) and \u05d1 (bet) in the consonantal forms \u05e8\u05db\u05d1\u05d4 and \u05e8\u05d1\u05db\u05d4. The textual tradition attested at Qumran is reflected in the LXX\u2019s \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 \u03c3\u03bf\u03c5 (plhqo\" sou, \u201cyour abundance\u201d) which reflects a reading of \u05e8\u05b9\u05d1\u05b0\u05db\u05b8\u05d4 (\u201cyour abundance\u201d) as well. It should be noted that the plene form of the 2nd person feminine singular suffix appears elsewhere in the MT of this verse: \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05db\u05b5\u05db\u05b5\u05d4 (mal\u2019akhekheh, \u201cyour messenger\u201d). Although there is good evidence for the alternate traditions, the MT reading may be retained for three reasons: (1) The burning of enemy chariots was a common threat in ancient Near Eastern warfare (see D. R. Hillers, Treaty-Curses and the Old Testament Prophets, 60; K. J. Cathcart, \u201cTreaty-Curses and the Book of Nahum,\u201d CBQ 35 [1973]: 182). (2) The singular \u05e8\u05b6\u05db\u05b6\u05d1 (rekhev, \u201cchariot\u201d) is often used collectively to refer to all the chariots of a nation (Exod 14:7; Josh 11:4; 24:6; Judg 4:7, 13; 5:28). (3) The abrupt shift from the 2nd person feminine singular suffix on \u05d0\u05b5\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 (\u2019elayikh, \u201cI am against you!\u201d) to the 3rd person feminine singular suffix on \u05e8\u05b4\u05db\u05b0\u05d1\u05bc\u05b8\u05d4\u05bc (\u201cher chariot\u201d) is an example of a common poetic/stylistic device: heterosis of second to third person (see E. W. Bullinger, Figures of Speech, 525 [4.5]). The 2nd person feminine singular suffix in the translation above is used simply for smooth literary style. This is a good example of how sensitivity to figures of speech, ancient Near Eastern backgrounds, and syntax can prevent unnecessary textual emendations.
tn Traditionally, \u201cthe Lord of hosts.\u201d The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.
tn The term \u05e0\u05b0\u05d0\u05bb\u05dd (n\u00ff\u2019um) is a fixed formulaic term meaning \u201coracle\u201d (Isa 14:22\u201323; 17:3; 22:25; Jer 8:3; 25:29; 31:38; 49:26; Zech 13:2, 7)."}, {"pk": 2847436, "translation": "NET", "book": 34, "chapter": 3, "verse": 1, "text": "Woe to the city guilty of bloodshed! She is full of lies; she is filled with plunder; she has hoarded her spoil!", "comment": "tn Heb \u201cprey does not depart.\u201d
tn Heb \u201cfull of plunder.\u201d
tn Heb \u201cAll of her [is] lying.\u201d
tn Heb \u201cof bloods.\u201d The plural noun \u05d3\u05bc\u05b8\u05de\u05b4\u05d9\u05dd (damim, \u201cbloods\u201d) connotes \u201cbloodshed\u201d or \u201cblood guilt\u201d (BDB 196-97 s.v. \u05d3\u05bc\u05b8\u05dd 2.f; HALOT 224-25 s.v. \u05d3\u05bc\u05b8\u05dd 5; DCH 2:443-47 s.v. \u05d3\u05bc\u05b8\u05dd). Human blood in its natural state in the body is generally designated by the singular form \u05d3\u05bc\u05b8\u05dd (dam, \u201cblood\u201d); after it has been spilled, the plural form is used to denote the abundance of blood in quantity (IBHS 119-20 \u00a77.4.1; BDB 196-97 s.v. \u05d3\u05bc\u05b8\u05dd 2.f). The plural is often used with the verb \u05e9\u05c1\u05b8\u05e4\u05b7\u05da\u05b0 (shafakh, \u201cto spill, to shed\u201d) to connote bloodshed (Gen 9:6; 37:22; Lev 17:4; Num 35:33; Deut 21:7; 1 Sam 25:31; 1 Kgs 18:28; 2 Kgs 21:16; 24:4; 1 Chr 22:8; Ezek 16:38; 22:4, 6, 9, 12, 27; 23:45; 33:25; 36:18; Prov 1:16). The plural often denotes bloodshed (Gen 4:10; 2 Sam 3:27, 28; 16:8; 20:12; 1 Kgs 2:5; 2 Kgs 9:7, 26, 33; 2 Chr 24:25; Job 16:18; Isa 1:15; 4:4; 9:4; 26:21; 33:15; 34:3, 6, 7; Ezek 7:23; 16:6, 9, 36; 21:37; 22:13; 24:8; Hos 1:4; 4:2; Hab 2:8, 12, 17; Mic 3:10; Zech 9:7) or blood-guilt (Exod 22:1; Lev 20:9; Num 35:27; Deut 19:10; 22:8; Judg 9:24; 1 Sam 25:26, 33; 2 Sam 21:1; Isa 33:15; Ezek 9:9). The term can refer to murder (2 Sam 16:7, 8; Pss 5:7; 26:9; 55:24; 59:3; 139:10; Prov 29:10) or more generally, connote social injustice, cruelty, and oppression (Deut 21:8, 9; 1 Sam 19:5; 2 Kgs 21:6; 24:4; Pss 94:21; 106:38; Prov 6:17; Isa 59:7; Jer 7:6; 22:3; Joel 4:19; Jonah 1:14). The term may refer to blood that has been shed in war (1 Kgs 2:5) and the unnecessary shedding of blood of one\u2019s enemy (1 Kgs 2:31), which is probably the intended meaning here. The phrase \u201ccity of bloodshed\u201d (\u05e2\u05b4\u05d9\u05e8 \u05d3\u05bc\u05b8\u05de\u05b4\u05d9\u05dd [\u2019ir damim], \u201ccity of bloods\u201d) is used elsewhere to describe a city held guilty before God of blood-guilt and about to be judged by God (Ezek 22:2; 24:6)."}, {"pk": 2847437, "translation": "NET", "book": 34, "chapter": 3, "verse": 2, "text": "The chariot drivers will crack their whips; the chariot wheels will shake the ground; the chariot horses will gallop; the war chariots will bolt forward!", "comment": "tn Heb \u201cthe shaking of a chariot wheel.\u201d
tn The Piel participle \u05de\u05b0\u05e8\u05b7\u05e7\u05bc\u05b5\u05d3\u05b8\u05d4 (m\u00ffraqqedah, \u201cjolting\u201d) is from \u05e8\u05b7\u05e7\u05b7\u05d3 (raqad); this verb means \u201cto dance, to leap\u201d (of children, Job 21:11), \u201cto skip about, to dance\u201d (Eccl 3:4), and \u201cto leap\u201d (of chariots, Joel 2:5). In related Semitic languages (Akkadian, Ugaritic, and Arabic) the root raqad means \u201cto dance, to skip about.\u201d Here, the verb is used as a figurative expression (hypocatastasis) to describe the jostling of the madly rushing war-chariots.
tn Heb \u201cthe sound of a whip.\u201d
tn Heb \u201ca horse.\u201d
tn Albright argues that the term \u05d3\u05bc\u05b9\u05d4\u05b5\u05e8 (doher) should be translated as \u201cchariot driver\u201d (W. F. Albright, \u201cThe Song of Deborah in Light of Archaeology,\u201d BASOR 62 [1936]: 30). More recent research indicates that this term denotes \u201cto dash\u201d (HALOT 215 s.v.) or \u201cto gallop, neigh\u201d (DCH 2:417 s.v. \u05d3\u05d4\u05e8 I). It is used as a synonym for \u05e8\u05b8\u05e7\u05b7\u05d3 (raqad, \u201cto skip\u201d). This Hebrew verb is related to Egyptian thr (\u201cto travel by chariot\u201d) and Arabic dahara VII (\u201cto hurry\u201d). The related noun \u05d3\u05bc\u05b7\u05d4\u05b2\u05e8\u05b8\u05d4 (daharah) means \u201cdashing, galloping\u201d (Judg 5:22; HALOT 215 s.v.; DCH 2:417 s.v. \u05d3\u05bc\u05b7\u05d4\u05b2\u05e8\u05b8\u05d4 I).
tn Heb \u201ca chariot.\u201d"}, {"pk": 2847438, "translation": "NET", "book": 34, "chapter": 3, "verse": 3, "text": "The charioteers will charge ahead; their swords will flash and their spears will glimmer! There will be many people slain; there will be piles of the dead, and countless casualties \u2014 so many that people will stumble over the corpses.", "comment": "tc The MT reads \u05dc\u05b7\u05d2\u05bc\u05b0\u05d5\u05b4\u05d9\u05bc\u05b8\u05d4 (lagg\u00ffviyyah, \u201cto the dead bodies\u201d). The LXX reflects \u05dc\u05b0\u05d2\u05d5\u05b9\u05d9\u05b8\u05d4 (l\u00ffgoyah, \u201cto her nations\u201d) which arose due to confusion between the consonant \u05d5 (vav) and the vowel \u05d5\u05b9 (holem-vav) in an unpointed text.tn Heb \u201cThere is no end to the dead bodies.\u201d
tn Heb \u201ca horseman.\u201d Although the Hebrew term \u05e4\u05bc\u05b8\u05e8\u05b8\u05e1 (paras, alternately spelled \u05e4\u05bc\u05b8\u05e8\u05b8\u05e9\u05c2 [paras] here) could denote \u201chorse\u201d (1 Sam 8:11; Joel 2:4; Hab 1:8; Jer 46:4), the Hiphil participle \u05de\u05b7\u05e2\u05b2\u05dc\u05b6\u05d4 (ma\u2019aleh, \u201ccause to charge\u201d) \u2013 the subject of which is \u05e4\u05bc\u05b8\u05e8\u05b8\u05e1 \u2013 suggests that \u05e4\u05bc\u05b8\u05e8\u05b8\u05e1 refers here to \u201chorsemen\u201d charging their horses (2 Sam 1:6; 1 Kgs 20:20; Jer 4:29; 46:4).
tn The term \u05de\u05b7\u05e2\u05b2\u05dc\u05b6\u05d4 (ma\u2019aleh; the Hiphil participle \u201ccause to charge\u201d) refers to charioteers bringing war-horses up to a charge or attack (e.g., Jer 46:9; 51:27). On the other hand, the KJV translates this as \u201clifteth up [both the bright sword and the glittering sword],\u201d while RV renders it as \u201cmounts [his horse (or chariot)].\u201d
tn Heb \u201ca sword.\u201d
tn Heb \u201cflash of a sword.\u201d Alternately, \u201cswords flash.\u201d Although \u05dc\u05b7\u05d4\u05b7\u05d1 (lahav) can mean \u201cblade\u201d (Judg 3:22; 1 Sam 17:7), it means \u201cflash [of the sword]\u201d here (e.g., Hab 3:11; see HALOT 520 s.v.) as suggested by its parallelism with \u05d5\u05bc\u05d1\u05b0\u05e8\u05b7\u05e7 (uv\u00ffraq, \u201cflashing, gleaming point [of the spear]\u201d); cf. Job 20:25; Deut 32:41; Hab 3:11; Ezek 21:15.
tn Heb \u201ca spear.\u201d
tn Heb \u201cand flash of a spear.\u201d Alternately, \u201cspears glimmer\u201d (HALOT 162 s.v. \u05d1\u05bc\u05b8\u05e8\u05b8\u05e7).
tn Heb \u201cmany slain.\u201d
tn Heb \u201cthey.\u201d"}, {"pk": 2847439, "translation": "NET", "book": 34, "chapter": 3, "verse": 4, "text": "\u201cBecause you have acted like a wanton prostitute \u2014 a seductive mistress who practices sorcery, who enslaves nations by her harlotry, and entices peoples by her sorcery \u2014", "comment": "tn Heb \u201cfair of form, a mistress of sorceries.\u201d
tn The preposition \u05de\u05b4\u05df (min) on \u05de\u05b5\u05e8\u05b9\u05d1 (merov; Heb \u201cfrom the abundance of harlotries\u201d) is causal: \u201cbecause of; in consequence of\u201d (HALOT 598 \u05de\u05b4\u05df 6; BDB 579-80 s.v. \u05de\u05b4\u05df 2.e). See, e.g., Exod 2:23; 15:23; Deut 7:7; 2 Sam 3:11, 37; Job 22:4; Isa 6:4; 43:4; 53:5; Ezek 28:5, 18; Nah 1:5; Zech 2:8; see also IBHS 213 \u00a711.2.11.d; R. J. Williams, Hebrew Syntax, 58, \u00a7319. The causal sense is supported by the LXX\u2019s \u1f00\u03c0\u03cc (apo, \u201cfrom, because of\u201d). Most English versions adopt the causal sense (KJV, NASB, NIV, NRSV, NJPS).
tn Heb \u201cBecause of the many harlotries of the harlot.\u201d The MT connects v. 4 with vv. 5\u20136; however, the LXX connects v. 4 with vv. 1\u20133. The Masoretic division is followed by NRSV and NJPS; the LXX division is followed by KJV and NIV; and the NASB division equivocates on the issue. It is best to connect v. 4 with vv. 5\u20136 (following the MT) because: (1) vv. 1\u20133 constitute a self-contained woe-oracle; and (2) the theme of the harlot unifies vv. 4\u20136: the accusation against the harlot (v. 4) and the stereotypical punishment of the harlot (vv. 5\u20136).
tn Heb \u201cand clans by her sorceries.\u201d
tn Heb \u201cthe one who sells nations by her harlotries.\u201d
tc The MT reads the Qal participle \u05d4\u05b7\u05de\u05bc\u05b9\u05db\u05b6\u05e8\u05b6\u05ea (hammokheret) which is derived from \u05de\u05b8\u05db\u05b7\u05e8 (makhar, \u201cto sell, to betray\u201d): \u201cthe one who sells/betrays [nations].\u201d The MT is supported by the LXX. The Dead Sea Scrolls read \u05d4\u05de\u05de\u05db\u05e8\u05ea (4QpNah 2:7): \u201cthe one who sells/betrays [nations]\u201d (see DJD 5:38). Dahood repoints the MT as a Hophal participle, \u05d4\u05b7\u05de\u05bc\u05bb\u05db\u05bc\u05b6\u05e8\u05b6\u05ea (hammukkeret) from \u05e0\u05b8\u05db\u05b7\u05e8 (nakhar, \u201cto know, to recognize\u201d): \u201cthe one who is known [by the nations for her harlotries]\u201d (M. Dahood, \u201cCausal Beth and the Root NKR in Nahum 3.4,\u201d Bib 52 [1971]: 395-96). The BHS editors suggest emending the MT, due to metathesis, to \u05d4\u05b7\u05db\u05bc\u05b9\u05de\u05b6\u05e8\u05b6\u05ea (hakkomeret) from II \u05db\u05de\u05e8 (\u201cto ensnare\u201d; HALOT 482 s.v. II \u05db\u05de\u05e8) which is related to Assyrian kamaru [A] (\u201cto ensnare\u201d): \u201cThe one who ensnares [nations].\u201d The related nouns \u201csnare; net\u201d (\u05de\u05b4\u05db\u05b0\u05de\u05b8\u05e8, mikhmar) and \u201cnet\u201d (\u05de\u05b4\u05db\u05b0\u05de\u05b6\u05e8\u05b6\u05ea, mikhmeret) are used as metaphors of the wicked destroying their victims (Ps 141:10; Isa 51:20; Hab 1:15, 16). This approach is adopted by NJPS: \u201cwho ensnared nations.\u201d Others suggest emending to the Qal participle \u05d4\u05b7\u05db\u05bc\u05b9\u05de\u05b6\u05e8\u05b6\u05ea from III \u05db\u05de\u05e8 (\u201cto destroy, to overthrow\u201d; BDB 485 s.v. III \u05db\u05de\u05e8) related to Assyrian kamaru [B] (\u201cto destroy; to annihilate\u201d): \u201cthe one who destroys nations.\u201d The MT may be retained due to strong external support (LXX and 4QpNah) and adequate internal support; the conjectural emendations are unnecessary.tn Heb \u201csells.\u201d Alternately, \u201censlaves\u201d; or perhaps \u201cdeceives.\u201d Most scholars derive the Qal participle \u05d4\u05b7\u05de\u05bc\u05b9\u05db\u05b6\u05e8\u05b6\u05ea from \u05de\u05b8\u05db\u05b7\u05e8 (\u201cto sell, to betray\u201d): \u201cwho sells nations.\u201d When used in reference to people, this verb may denote three things: (1) to sell slaves or prisoners of war (Exod 21:8; Deut 21:14; 24:7; Joel 4:3, 6); (2) to sell off someone into the hands of the enemy, that is, to give someone entirely into their power (Exod 21:7; 22:2; Deut 32:30; Judg 2:14; 3:8; 4:2; 10:7; 1 Sam 12:9; Isa 50:1; Joel 4:8; Ps 44:13); and (3) to betray someone (possibly the meaning here in Nah 3:4?); see HALOT 581-82 s.v. I \u05de\u05db\u05e8; BDB 569 s.v. \u05de\u05b8\u05db\u05b7\u05e8. This is related to Assyrian makara (\u201cto carry out trade; to make merchandise of\u201d). Some English versions nuance \u05d4\u05b7\u05de\u05bc\u05b9\u05db\u05b6\u05e8\u05b6\u05ea as \u201cwho sells nations\u201d (KJV, NASB); others nuance it metonymically, \u201cwho enslaves nations\u201d (NIV, NRSV). Thomas derives \u05d4\u05b7\u05de\u05bc\u05b9\u05db\u05b6\u05e8\u05b6\u05ea from II \u05de\u05b8\u05db\u05b7\u05e8 (\u201cto deceive, to beguile, to betray\u201d) which is related to Arabic makara (\u201cto betray\u201d): \u201cwho deceives the nations\u201d (D. W. Thomas, \u201cThe Root mkr in Hebrew,\u201d JTS 37 [1936]: 388-89; idem, \u201cA Further Note on the Root mkr in Hebrew,\u201d JTS 3 [1952]: 214).
tn Heb \u201cshe.\u201d This has been translated as a relative pronoun for stylistic reasons. The shift from 2nd person feminine singular (\u201cyou\u201d) to 3rd person feminine singular (\u201cshe\u201d) is an example of heterosis of persons, a common literary/poetic device used in Hebrew poetry and prophetic literature."}, {"pk": 2847440, "translation": "NET", "book": 34, "chapter": 3, "verse": 5, "text": "I am against you,\u201d declares the LORD who commands armies. \u201cI will strip off your clothes! I will show your nakedness to the nations and your shame to the kingdoms;", "comment": "tn Heb \u201cI will uncover your skirts over your face.\u201dsn Strip off your clothes. In the ancient Near East, the typical punishment for a prostitute was to strip her of her clothes publicly to expose her to open shame, embarrassment, and public ridicule. Because Nineveh had acted like a prostitute, the Lord would punish her as a prostitute.
tn Traditionally, \u201cthe Lord of hosts.\u201d See the note on the expression \u201cthe Lord who commands armies\u201d in 2:13."}, {"pk": 2847441, "translation": "NET", "book": 34, "chapter": 3, "verse": 6, "text": "I will pelt you with filth; I will treat you with contempt; I will make you a public spectacle.", "comment": "tn Heb \u201cdetestable things\u201d; KJV, ASV \u201cabominable filth\u201d; NCV \u201cfilthy garbage.\u201d"}, {"pk": 2847442, "translation": "NET", "book": 34, "chapter": 3, "verse": 7, "text": "Everyone who sees you will turn away from you in disgust; they will say, \u2018Nineveh has been devastated! Who will lament for her?\u2019 There will be no one to comfort you!\u201d", "comment": "tc While the MT reads 2nd person feminine singular \u05dc\u05b8\u05da\u05b0 (lakh, \u201cfor you\u201d), the LXX reads \u03b1\u1f54\u03c4\u1f75 (Jauth, \u201cfor her\u201d). The Dead Sea Scrolls from Wadi Murabba\u2019at read \u05dc\u05da (\u201cfor you\u201d). The MT reading is preferred for several reasons: (1) it is supported by the scrolls from Wadi Murabba\u2019at; (2) it is the most difficult reading; and (3) it explains the origin of the LXX which probably harmonized this with the preceding 3rd person feminine singular pronoun. Abrupt switches from third to second person are commonly found in poetic and prophetic literature (e.g., Deut 32:15; Isa 5:8; Jer 29:19; Job 16:7) as well as in Northwest Semitic curses (see S. Gevirtz, \u201cWest-Semitic Curses and the Problem of the Origins of Hebrew Law,\u201d VT 11 [1961]: 147, n. 4).tn Heb \u201cFrom whence shall I find comforters for you?\u201d"}, {"pk": 2847443, "translation": "NET", "book": 34, "chapter": 3, "verse": 8, "text": "You are no more secure than Thebes \u2014 she was located on the banks of the Nile; the waters surrounded her, her rampart was the sea, the water was her wall.", "comment": "tn Heb \u201cNo-Amon.\u201d The name is transliterated by NAB, NASB; many other English versions employ the equivalent \u201cThebes.\u201d
tn The consonantal form \u05d7\u05d9\u05dc is vocalized in the MT as \u05d7\u05b5\u05d9\u05dc (khel, \u201crampart\u201d). The LXX translation \u1f21 \u1f00\u03c1\u03be\u1f75 (Jh arxh, \u201cstrength\u201d) reflects confusion between the relatively rare \u05d7\u05b5\u05d9\u05dc and the more common \u05d7\u05b7\u05d9\u05b4\u05dc (khayil, \u201cstrength\u201d); see HALOT 310-12.
tn Heb \u201cAre you better than Thebes?\u201d
tn Heb \u201cfrom (the) sea.\u201d The form should be emended to \u05de\u05b7\u05d9\u05b4\u05dd (mayim, \u201cwater\u201d). This is a figurative description of the Nile River: It functioned like a fortress wall for Thebes.
tn The relative pronoun \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) is functioning in a possessive sense: \u201cwhose\u201d (Job 37:17; Ps 95:5; Isa 5:28; 49:23; Jer 31:32; see HALOT 98 s.v. 4)."}, {"pk": 2847444, "translation": "NET", "book": 34, "chapter": 3, "verse": 9, "text": "Cush and Egypt had limitless strength; Put and the Libyans were among her allies.", "comment": "tn The preposition \u05d1\u05bc\u05b0 (bet) in \u05d1\u05bc\u05b0\u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05ea\u05b5\u05da\u05b0 (b\u00ff\u2019ezratekh) should probably be taken as a bet of identity rather than in a locative sense (DCH 2:84 s.v. \u05d1\u05bc\u05b0 7; HALOT 104 s.v. \u05d1\u05bc\u05b0 3).
tc Although the LXX and Syriac read a 3 fs suffix, the 2 fs suffix on MT \u05d1\u05bc\u05b0\u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05ea\u05b5\u05da\u05b0 (b\u00ff\u2019ezratekh, \u201cyour strength\u201d) should be retained because of the support of 4QpNah, which reads \u05d1\u05e2\u05d6\u05e8\u05ea\u05da. The MT is the more difficult reading and best explains the origin of the variants, which attempt to harmonize with the preceding 3 fs suffix.tn Heb \u201cyour strength.\u201dsn This is an example of enallage \u2013 a figure of speech in which a speaker addresses a party who is not present. Here, the prophet Nahum addresses the city of Thebes.
tn The Hebrew noun \u05e2\u05b8\u05d6\u05b8\u05e8 (\u2019azar) has been understood in two ways: (1) In the light of the Ugaritic root gzr (\u201chero, valiant one, warrior\u201d), several scholars posit the existence of the Hebrew root II \u05e2\u05b8\u05d6\u05b7\u05e8 (\u201cwarrior\u201d), and translate \u05d1\u05bc\u05b0\u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05ea\u05b5\u05da\u05b0 (b\u00ff\u2019ezratekh) as \u201cin your army\u201d (M. Dahood, Psalms, 1:210; P. Miller, \u201cUgaritic GZR and Hebrew `ZR II,\u201d UF 2 [1970]: 168). (2) It is better to relate the Hebrew \u05e2\u05b8\u05d6\u05b8\u05e8 to Canaanite izirtu (\u201cmilitary help\u201d) which appears several times in the El-Amarna correspondence: \u201cLet him give you soldiers and chariots as help for you so that they may protect the city\u201d (EA 87:13) and \u201cI have provided help for Tyre\u201d (EA 89:18); see K. J. Cathcart, \u201cMore Philological Studies in Nahum,\u201d JNWSL 7 (1979): 11.
sn Cush is the Hebrew name for the ancient kingdom of Ethiopia (also known as Nubia) along the Nile valley south of Aswan in Egypt. Many modern English versions render this \u201cEthiopia,\u201d but this area is not to be confused with modern Ethiopia (i.e., Abyssinia).
tn Or \u201cCush was limitless and Egypt was strong.\u201d The NIV treats the two nations (\u201cCush and Egypt\u201d) as a hendiadys of the predicate and translates them as one clause. On the other hand, NJPS treats them separately and translates them in two different clauses.
tn Heb \u201cLubim.\u201d Most modern English versions render this as \u201cLibya\u201d or \u201cthe Libyans.\u201d"}, {"pk": 2847445, "translation": "NET", "book": 34, "chapter": 3, "verse": 10, "text": "Yet she went into captivity as an exile; even her infants were smashed to pieces at the head of every street. They cast lots for her nobility; all her dignitaries were bound with chains.", "comment": "tc The past-time reference of the context indicates that the Pual verb \u05d9\u05b0\u05e8\u05bb\u05d8\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc (y\u00ffrutt\u00ffshu) is a preterite describing past action (\u201cthey were smashed to pieces\u201d) rather than an imperfect describing future action (\u201cthey will be smashed to pieces\u201d). The past-time sense is supported by the Syriac and Vulgate. The LXX, however, misunderstood the form as an imperfect. Not recognizing that the form is a preterite, the BHS editors suggest emending to Pual perfect \u05e8\u05bb\u05d8\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc (rutt\u00ffshu, \u201cthey were smashed to pieces\u201d). This emendation is unnecessary once the possibility of a preterite is recognized. The Masoretic reading is supported by the reading \u05d9\u05e8\u05d5\u05d8\u05e9\u05d5 found in the Dead Sea Scrolls (4QpNah 3:10).
tc The MT reads \u05dc\u05b7\u05d2\u05bc\u05b9\u05dc\u05b8\u05d4 (laggolah, \u201cas a captive\u201d) with the preposition \u05dc\u05b0 (lamed) denoting essence/identity. On the other hand, 4QpNah reads \u05d1\u05d2\u05d5\u05dc\u05d4 (\u201cas a captive\u201d) with the preposition \u05d1\u05bc\u05b0 (bet) denoting essence/identity (\u201cas a captive\u201d). The LXX\u2019s \u03b1\u1f30\u03be\u03bc\u03ac\u03bb\u03c9\u03c4\u03bf\u03c2 (aixmalwto\", \u201cas a prisoner\u201d) does not reveal which preposition was the original.
tc The MT reads \u05d9\u05b7\u05d3\u05bc\u05d5\u05bc (yadu, \u201cthey cast [lots]\u201d) from \u05d9\u05b8\u05d3\u05b7\u05d3 (yadad, \u201cto cast [lots]\u201d). On the other hand, the Dead Sea Scrolls (4QpNah) read \u05d9\u05e8\u05d5 (\u201cthey threw, cast [lots]\u201d) from \u05d9\u05b8\u05e8\u05b8\u05d4 (yarah, \u201cto throw, cast [lots]\u201d) (e.g., Josh 18:6). The textual variant arose due to orthographic confusion between \u05d3 (dalet) and \u05e8 (resh) \u2013 two Hebrew letters very similar in appearance. The root \u05d9\u05b8\u05d3\u05b7\u05d3 is relatively rare \u2013 it occurs only two other times (Obad 11; Joel 4:3 [3:3 ET]) \u2013 therefore, it might have been confused with \u05d9\u05b8\u05e8\u05b8\u05d4 which appears more frequently.
tc The MT and Dead Sea Scrolls (4QpNah) read \u05d5\u05e2\u05dc \u05e0\u05db\u05d1\u05d3\u05d9\u05d4 (\u201cfor her nobles\u201d). The LXX reflects \u05d5\u05b0\u05e2\u05b7\u05dc \u05db\u05bc\u05b8\u05dc \u05e0\u05b4\u05db\u05b0\u05d1\u05bc\u05b7\u05d3\u05bc\u05b6\u05d9\u05d4\u05b8 (v\u00ff\u2019al kol nikhbaddeha, \u201cfor all her nobles\u201d), adding \u05db\u05bc\u05b8\u05dc (\u201call\u201d). The LXX addition probably was caused by the influence of the repetition of \u05db\u05bc\u05b8\u05dc in the preceding and following lines."}, {"pk": 2847446, "translation": "NET", "book": 34, "chapter": 3, "verse": 11, "text": "You too will act like drunkards; you will go into hiding; you too will seek refuge from the enemy.", "comment": "tc The editors of BHS suggest emending the MT reading, the Qal imperfect \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b0\u05e8\u05b4\u05d9 (tishk\u00ffri, \u201cyou will become drunk\u201d) from \u05e9\u05c1\u05b8\u05db\u05b7\u05e8 (shakhar, \u201cto become drunk\u201d; BDB 1016 s.v. \u05e9\u05c1\u05b8\u05db\u05b7\u05e8; HALOT 971 s.v. \u05e9\u05c1\u05db\u05e8). However, there is no external textual support for the emendation. The imagery of drunkenness is a common figure for defeat in battle.tn Heb \u201cyou will be drunken.\u201dsn You\u2026will act like drunkards. The imagery of drunkenness is frequently used to describe defeat in battle (Isa 49:26; Jer 25:27; 51:21). It is an appropriate use of imagery: Drunkards frequently pass out and wine drools out of their mouth; likewise, slain warriors lie fallen and their blood flows out of their mouths.
tc The MT reads the Niphal participle \u05e0\u05b7\u05e2\u05b2\u05dc\u05b8\u05de\u05b8\u05d4 (na\u2019alamah) from I \u05e2\u05b8\u05dc\u05b7\u05dd (\u2019alam, \u201cto conceal\u201d). This is supported by the Dead Sea Scrolls, \u05e0\u05e2\u05dc\u05de\u05d4 (4QpNah 3:11), and is reflected by the LXX. Several scholars suggest nuancing the Niphal in a passive sense: \u201cyou will be concealed\u201d or \u201cyou will be obscured\u201d (BDB 761 s.v. I. \u05e2\u05b8\u05dc\u05b7\u05dd 2). However, the reflexive sense \u201cyou will conceal yourself; you will hide yourself\u201d (e.g., Ps 26:4) is better (HALOT 835 s.v. \u05e2\u05dc\u05dd). On the other hand, the BHS editors suggest emending to the Niphal participle \u05e0\u05b6\u05e2\u05b1\u05dc\u05b8\u05e4\u05b8\u05d4 (ne\u2019elafah) from \u05e2\u05b8\u05dc\u05b7\u05e3 (\u2019alaf, \u201cbecome faint\u201d): \u201cyou will become faint,\u201d \u201cyou will pass out,\u201d or \u201cyou will swoon\u201d (HALOT 836 s.v. \u05e2\u05dc\u05e3; BDB 761 s.v. I. \u05e2\u05b8\u05dc\u05b7\u05dd 2). This is unnecessary and lacks textual support.tn Heb \u201cyou will hide yourself.\u201d"}, {"pk": 2847447, "translation": "NET", "book": 34, "chapter": 3, "verse": 12, "text": "All your fortifications will be like fig trees with first-ripe fruit: If they are shaken, their figs will fall into the mouth of the eater!", "comment": "tn This conditional sentence expresses a real anticipated situation expected to occur in the future, rather than an unreal completely hypothetical situation. The particle \u05d0\u05b4\u05dd (\u2019im, \u201cif\u201d) introduces real conditions (R. J. Williams, Hebrew Syntax, 75, \u00a7453). The imperfect tense verb \u05d9\u05b4\u05e0\u05bc\u05d5\u05b9\u05e2\u05d5\u05bc (yinno\u2019u, \u201cthey are shaken\u201d) depicts a future-time action conceived as a real situation expected to occur (see Jo\u00fcon 2:629 \u00a7167.c; IBHS 510-11 \u00a731.6.1).
tn Heb \u201cthey\u201d; the referent (the first ripe fruit of the previous line, rendered here as \u201ctheir figs\u201d) has been specified in the translation for clarity.
sn This extended simile compares the siege of Nineveh with reapers shaking a tree to harvest the \u201cfirst-ripe fruit.\u201d Fruit that matured quickly and ripened early in the season dropped from the trees more easily than the later crop which developed more slowly (Isa 28:4). To harvest the later crop the worker had to climb the tree (sixteen to twenty feet tall) and pick the figs by hand from each branch. On the other hand, the fruit from the early harvest could be gathered quickly and with a minimum of effort by simply shaking the trunk of the tree (G. Dalman, Arbeit und Sitte in Palestina, 1:378-80). The point of this simile is that Nineveh would fall easily and quickly.
sn Ironically, Sennacherib had recently planted fig trees along all the major avenues in Nineveh to help beautify the city, and had encouraged the citizens of Nineveh to eat from these fruit trees. How appropriate that Nineveh\u2019s defenses would now be compared to fig trees whose fruit would be eaten by its enemies.
tn The syntax of the concluding clause (apodosis) emphasizes that this action is expected and certain to occur. This clause is introduced by vav conjunction and the perfect tense verb \u05d5\u05b0\u05e0\u05b8\u05e4\u05b0\u05dc\u05d5\u05bc (v\u00ffnoflu, \u201cthey will fall\u201d) which emphasizes the expected certainty of the action (see Jo\u00fcon 2:627-33 \u00a7167; IBHS 526-29 \u00a732.2.1).
sn This is appropriate imagery and highly ironic. After defeating their enemies, the Assyrian kings often encouraged their troops to consume the fruit of the conquered city\u2019s fruit trees."}, {"pk": 2847448, "translation": "NET", "book": 34, "chapter": 3, "verse": 13, "text": "Your warriors will be like women in your midst; the gates of your land will be wide open to your enemies; fire will consume the bars of your gates.", "comment": "tn Or \u201chave been opened wide.\u201d The Niphal perfect \u05e0\u05b4\u05e4\u05b0\u05ea\u05bc\u05b0\u05d7\u05d5\u05bc (nift\u00ffkhu) from \u05e4\u05bc\u05b8\u05ea\u05b7\u05d7 (patach, \u201cto open\u201d) may designate a past-time action (\u201chave been opened wide\u201d) or a present-time circumstance (\u201care wide open\u201d). The present-time sense is preferred in vv. 13\u201314. When used in reference to present-time circumstances, the perfect tense represents a situation occurring at the very instant the expression is being uttered; this is the so-called \u201cinstantaneous perfect\u201d (IBHS 488-89 \u00a730.5.1). The root \u05e4\u05bc\u05b8\u05ea\u05b7\u05d7 (\u201cto open\u201d) is repeated for emphasis to depict the helpless state of the Assyrian defenses: \u05e4\u05bc\u05b8\u05ea\u05d5\u05b9\u05d7\u05b7 \u05e0\u05b4\u05e4\u05b0\u05ea\u05bc\u05b0\u05d7\u05d5\u05bc (patoakh nift\u00ffkhu, \u201cwide open\u201d).
tn Heb \u201cyour bars.\u201d
tn Or \u201chas consumed.\u201d The Qal perfect \u05d0\u05b8\u05db\u05b0\u05dc\u05b8\u05d4 (\u2019okhlah) from \u05d0\u05b8\u05db\u05b7\u05dc (\u2019akhal, \u201cto consume\u201d) refers either to a past-time action (\u201chas consumed\u201d) or a present-time action (\u201cconsumes\u201d). The context suggests the present-time sense is preferable here. This is an example of the \u201cinstantaneous perfect\u201d which represents a situation occurring at the very instant the expression is being uttered (see IBHS 488-89 \u00a730.5.1)."}, {"pk": 2847449, "translation": "NET", "book": 34, "chapter": 3, "verse": 14, "text": "Draw yourselves water for a siege! Strengthen your fortifications! Trample the mud and tread the clay! Make mud bricks to strengthen your walls!", "comment": "tn Heb \u201cgo into the mud.\u201d
tn Heb \u201cwaters of siege.\u201d
tn Heb \u201cTake hold of the mud-brick mold!\u201d"}, {"pk": 2847450, "translation": "NET", "book": 34, "chapter": 3, "verse": 15, "text": "There the fire will consume you; the sword will cut you down; it will devour you like the young locust would. Multiply yourself like the young locust; multiply yourself like the flying locust!", "comment": "sn The expression the fire will consume you is an example of personification. Fire is often portrayed consuming an object like a person might consume food (Lev 6:3; 10:2; 16:25; Num 16:35; Deut 4:24; 5:22; Judg 9:15; 1 Kgs 18:38; 2 Kgs 1:10, 12, 14; 2 Chr 7:1; Isa 5:24; 10:17; 30:27, 30; 33:14; Amos 1:4, 7, 10, 12, 14; 2:2, 5; 5:6).
tn The verb \u05d0\u05b8\u05db\u05b7\u05dc (\u2019akhal, \u201cto consume, to devour\u201d) is used twice for emphasis: \u201cthe fire will consume you, the sword\u2026will devour you.\u201dsn The expression the sword\u2026will devour you is an example of personification; the sword is frequently portrayed as consuming or devouring a defeated enemy (Deut 32:42; 2 Sam 2:26; 11:25; 18:8; Hos 11:6; Jer 2:30; 12:12); see BDB 37 s.v. \u05d0\u05b8\u05db\u05b7\u05dc 4; HALOT 46 s.v. \u05d0\u05db\u05dc.
tc The root \u05db\u05bc\u05b8\u05d1\u05bc\u05b5\u05d3 (kabbed, \u201cbe numerous\u201d) is repeated for emphasis: the forms are the Hitpael infinitive absolute \u05d4\u05b4\u05ea\u05b0\u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3 (hitkabbed) and Hitpael imperative \u05d4\u05b4\u05ea\u05b0\u05db\u05bc\u05b7\u05d1\u05bc\u05b0\u05d3\u05b4\u05d9 (hitkabb\u00ffdi), both translated here as \u201cMultiply yourself\u201d). The infinitive absolute functions as an imperative (GKC \u00a7113.bb, 346). The BHS editors suggest emending the Hitpael infinitive absolute form \u05d4\u05b4\u05ea\u05b0\u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3 to the Hitpael imperative form \u05d4\u05b4\u05ea\u05b0\u05db\u05bc\u05b7\u05d1\u05bc\u05b0\u05d3\u05b4\u05d9 in order to have two identical forms in this line. However, this is not necessary; the infinitive absolute is used for stylistic variation and often precedes imperatives to add urgency. The MT makes sense as it stands."}, {"pk": 2847451, "translation": "NET", "book": 34, "chapter": 3, "verse": 16, "text": "Increase your merchants more than the stars of heaven! They are like the young locust which sheds its skin and flies away.", "comment": "tn Or \u201cIncrease!\u201d or \u201cYou have increased.\u201d The form and meaning of the MT perfect tense verb \u05d4\u05b4\u05e8\u05b0\u05d1\u05bc\u05b5\u05d9\u05ea (hirbet; from \u05e8\u05b8\u05d1\u05b8\u05d4 [ravah], \u201cto increase\u201d) is debated. The LXX translated it as a simple past meaning. However, some scholars argue for an imperatival form or an imperatival nuance due to the presence of the two preceding volitive forms: \u05d4\u05b4\u05ea\u05b0\u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3 (hitkabbed) and \u05d4\u05b4\u05ea\u05b0\u05db\u05bc\u05b7\u05d1\u05bc\u05b0\u05d3\u05b4\u05d9 (hitkabb\u00ffdi, \u201cMultiply\u2026multiply!\u201d). For example, the editors of BHS propose emending the perfect tense \u05d4\u05b4\u05e8\u05b0\u05d1\u05bc\u05b5\u05d9\u05ea to the imperative form \u05d4\u05b7\u05e8\u05b0\u05d1\u05b4\u05d9 (harvi, \u201cmultiply!\u201d). K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 145) retains the MT perfect form but classifies it as a precative perfect with an imperatival nuance (\u201cincrease!\u201d). Some scholars deny the existence of the precative perfect in Hebrew (G. R. Driver, Tenses in Hebrew, 25-26); however, others argue for its existence (IBHS 494-95 \u00a730.5.4).
tn The verb \u05e4\u05bc\u05b8\u05e9\u05c1\u05b7\u05d8 (pashat, \u201cto strip off\u201d) refers to the action of the locust shedding its outer layer of skin or sheaths of wings while in the larval stage (BDB 833 s.v.). In a similar sense, this verb is normally used of a person stripping off garments (Gen 37:23; Lev 6:4; 16:23; Num 20:26, 28; 1 Sam 18:4; 19:24; 31:8, 9; 2 Sam 23:10; 1 Chr 10:8, 9; Neh 4:17; Job 19:9; 22:6; Ezek 16:39; 23:26; 26:16; 44:19; Hos 2:5; Mic 2:8; 3:3).
tn The words \u201cthey are like\u201d are not in the Hebrew text, but are supplied in the translation for clarity."}, {"pk": 2847452, "translation": "NET", "book": 34, "chapter": 3, "verse": 17, "text": "Your courtiers are like locusts, your officials are like a swarm of locusts! They encamp in the walls on a cold day, yet when the sun rises, they fly away; and no one knows where they are.", "comment": "tn Or \u201cyour guards.\u201d The noun \u05de\u05b4\u05d2\u05bc\u05b0\u05d6\u05b8\u05e8\u05b7\u05d9\u05b4\u05da\u05b0 (migg\u00ffzarayikh, \u201cyour courtiers\u201d) is related to Assyrian manzazu (\u201ccourtier\u201d; AHw 2:639.a) or massaru (\u201cguard\u201d; AHw 2:621.a); see HALOT 601 s.v. *\u05de\u05b4\u05d2\u05bc\u05b0\u05d6\u05b8\u05e8). The nuance \u201cprinces,\u201d suggested by older lexicographers (BDB 634 s.v. \u05de\u05b4\u05e0\u05b0\u05d6\u05b7\u05e8), is obsolete.
tn The noun \u05d8\u05b7\u05e4\u05b0\u05e1\u05b0\u05e8\u05b7\u05d9\u05b4\u05da\u05b0 (tafs\u00ffrayikh, \u201cyour scribes\u201d) from \u05d8\u05b4\u05e4\u05b0\u05e1\u05b8\u05e8 (tifsar, \u201cscribe, marshal\u201d) is a loanword from Assyrian tupsarru and Sumerian DUB.SAR (\u201ctablet-writer; scribe; official\u201d); see BDB 381 s.v. \u05d8\u05b4\u05e4\u05b0\u05e1\u05b8\u05e8; HALOT 379 s.v. This term is also attested in Ugaritic tupsarru and in Phoenician dpsr. As in Jer 51:27, it is used of military and administrative officials. This term designated military officials who recorded the names of recruits and the military activities of Assyrian kings (see P. Machinist, \u201cAssyria and its Image in the First Isaiah,\u201d JAOS 103 [1983]: 736).
tn Heb \u201cit flees.\u201d
tc The BHS editors propose redividing the singular MT reading \u05d5\u05b0\u05e0\u05d5\u05b9\u05d3\u05b7\u05d3 (v\u00ffnodad, \u201cand it flees\u201d) to the plural \u05d5\u05b0\u05e0\u05d5\u05b9\u05d3\u05b0\u05d3\u05d5\u05bc (v\u00ffnod\u00ffdu, \u201cand they flee\u201d) due to the difficulty of a singular verb. However, the LXX supports the singular MT reading. The subject is \u05d2\u05d5\u05b9\u05d1 (gov, \u201cswarm\u201d), not individual locusts.
tc The MT reads the noun with 3rd person masculine singular suffix \u05de\u05b0\u05e7\u05d5\u05b9\u05de\u05d5\u05b9 (m\u00ffqomo, \u201cits place\u201d). The BHS editors suggest emending to 3rd person masculine plural suffix \u05de\u05b0\u05e7\u05d5\u05b9\u05de\u05b8\u05dd (m\u00ffqomam, \u201ctheir place\u201d). The MT is supported by the LXX reading, which has a singular suffix. The 3rd person masculine singular suffix is not as awkward as the BHS editors claim \u2013 its antecedent is the singular \u05d0\u05b7\u05e8\u05b0\u05d1\u05bc\u05b6\u05d4 (\u2019arbeh, \u201clocust\u201d) and \u05d2\u05d5\u05b9\u05d1 \u05d2\u05b9\u05d1\u05b8\u05d9 (gov govay, \u201ca swarm of locusts\u201d), as reflected by the 3rd person masculine singular verb \u05d5\u05b0\u05e0\u05d5\u05b9\u05d3\u05b7\u05d3 (translated \u201cit flies away\u201d).
tc The MT reads \u05d0\u05b7\u05d9\u05bc\u05b8\u05dd (\u2019ayyam, \u201cWhere are they?\u201d); see, e.g., Isa 19:12; DCH 1:202-3 s.v. \u05d0\u05b5\u05d9; HALOT 40 s.v.). On the other hand, the LXX\u2019s \u03bf\u1f50\u03b1\u03af \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (ouai autoi\", \u201cWoe to them!\u201d) seems to reflect a reading of \u05d0\u05b6\u05d9\u05bc\u05b8\u05dd (\u2019eyyam, \u201cAlas to them!\u201d). The BHS editors suggest emending to \u05d0\u05b5\u05d9\u05db\u05b8\u05d4 (\u201cAlas!\u201d or \u201cHow?\u201d) and join it to v. 18, or \u05d0\u05d5\u05b9\u05d9 \u05de\u05b7\u05d4 (\u2019oy mah, \u201cWoe! Why\u2026?\u201d) joined to v. 18. HALOT (40 s.v.) suggests the emendation \u05d0\u05b5\u05d9\u05da\u05b8 (\u2019ekha, \u201cAlas to you!\u201d).tn Heb \u201cIts place is not known \u2013 where are they?\u201d The form \u05d0\u05b7\u05d9\u05bc\u05b8\u05dd has been taken in various ways: (1) an interrogative adverb with 3rd person masculine plural suffix (\u201cwhere are they?\u201d; GKC 296-97 \u00a7100.o; BDB 32 s.v. \u05d0\u05b7\u05d9 1.a); (2) an interrogative particle \u05d0\u05b5\u05d9 (\u2019ey, \u201cwhere?\u201d) lengthened to \u05d0\u05b7\u05d9\u05bc\u05b8\u05d4 (ayyah) and written with the enclitic particle \u05be\u05dd (mem; GKC 295 \u00a7100.g), similar to ayyami (\u201cwhere?\u201d) in Assyrian (CAD 1.1.220); see W. A. Maier, Nahum, 356; R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 111; T. Longman, \u201cNahum,\u201d The Minor Prophets, 2:826."}, {"pk": 2847453, "translation": "NET", "book": 34, "chapter": 3, "verse": 18, "text": "Your shepherds are sleeping, O king of Assyria! Your officers are slumbering! Your people are scattered like sheep on the mountains and there is no one to regather them!", "comment": "sn The term shepherd was frequently used in the ancient Near East in reference to kings and other leaders (royal, political, military). Here, the expression your shepherds is an implied comparison (hypocatastasis) referring to the royal/military leadership of Assyria.
tn The Hebrew term \u05d0\u05b7\u05d3\u05bc\u05b4\u05d9\u05e8\u05b6\u05d9\u05da\u05b8 (\u2019addirekha, \u201cyour officers\u201d) from the root \u05d0\u05b7\u05d3\u05bc\u05b4\u05d9\u05e8 (\u2019addir, \u201chigh noble, majestic one\u201d) designates \u201cprominent people\u201d in society (Judg 5:13, 25; Jer 14:3; Ps 16:3; Neh 3:5; 10:30; 2 Chr 23:20) and prominent \u201cofficers\u201d in the military (Nah 2:6; 3:18); see HALOT 14 s.v.; BDB 12 s.v. \u05d0\u05b7\u05d3\u05bc\u05b4\u05d9\u05e8. This is related to Assyrian adaru (\u201chigh noble official\u201d).
tn The MT reads \u05d9\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b0\u05e0\u05d5\u05bc (yishk\u00ffnu, \u201cthey are settling down; they are lying down\u201d) from \u05e9\u05c1\u05b8\u05db\u05b7\u05df (shakhan, \u201cto settle down, to lie down\u201d). The BHS editors suggest emending to \u05d9\u05b8\u05e9\u05c1\u05b0\u05e0\u05d5\u05bc (yashnu, \u201cthey are slumbering\u201d) in order to produce a tighter parallelism with the parallel verb \u05e0\u05b8\u05de\u05d5\u05bc (namu, \u201cthey are sleeping\u201d). However, the MT has an adequate parallelism because the verb \u05e9\u05c1\u05b8\u05db\u05b7\u05df is often used in reference to the dead lying down in the grave (Job 4:19; 26:5; Ps 94:17; Isa 26:19; see BDB 1015 s.v. \u05e9\u05c1\u05b8\u05db\u05b7\u05df Qal.2.b). This is a figurative expression (hypocatastasis) for someone dying. Although the LXX misunderstood the syntax of this line, the LXX translation \u1f10\u03ba\u03bf\u03af\u03bc\u03b9\u03c3\u03b5 (ekoimise, \u201che has laid low\u201d) points to a form of the Masoretic verbal root \u05e9\u05c1\u05b8\u05db\u05b7\u05df.
tn The words \u201clike sheep\u201d are not in the Hebrew text; they are added for clarification of the imagery. The previous line compares Assyria\u2019s leaders to shepherds."}, {"pk": 2847454, "translation": "NET", "book": 34, "chapter": 3, "verse": 19, "text": "Your destruction is like an incurable wound; your demise is like a fatal injury! All who hear what has happened to you will clap their hands for joy, for no one ever escaped your endless cruelty!", "comment": "tc The MT reads the hapax legomenon \u05db\u05bc\u05b5\u05d4\u05b8\u05d4 (kehah, \u201crelief, alleviation\u201d). On the other hand, the LXX reads \u1f34\u03b1\u03c3\u03b9\u03c2 (iasi\", \u201chealing\u201d) which seems to reflect a reading of \u05d2\u05bc\u05b5\u05d4\u05b8\u05d4 (gehah, \u201ccure, healing\u201d). In the light of the LXX, the BHS editors suggest emending the MT to \u05d2\u05bc\u05b5\u05d4\u05b8\u05d4 (gehah) \u2013 which occurs only once elsewhere (Prov 17:22) \u2013 on the basis of orthographic and phonological confusion between Hebrew \u05db (kaf) and \u05d2 (gimel). This emendation would produce the common ancient Near Eastern treaty-curse: \u201cthere is no cure for your wound\u201d (e.g., Hos 5:13); see HALOT 461 s.v. \u05db\u05bc\u05b5\u05d4\u05b8\u05d4; K. J. Cathcart, \u201cTreaty-Curses and the Book of Nahum,\u201d CBQ 35 (1973): 186; D. Hillers, Treaty-Curses and the Old Testament Prophets, 64-66.tn Heb \u201cThere is no relief of your fracture.\u201d
tn Heb \u201cyour injury is fatal.\u201d
tn Heb \u201cthe report of you.\u201d
tn Heb \u201cwill clap their hands over you.\u201d
tn Heb \u201cFor who ever escaped\u2026?\u201d"}, {"pk": 2847455, "translation": "NET", "book": 35, "chapter": 1, "verse": 1, "text": "The following is the message which God revealed to Habakkuk the prophet:", "comment": "tn Heb \u201cThe burden\u201d (so KJV, ASV). The Hebrew term \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 (masa\u2019), usually translated \u201coracle\u201d (NAB, NEB, NASB, NIV, NRSV) or \u201cutterance\u201d (BDB 672 s.v. III \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0), in prophetic literature is a technical term introducing a message from the Lord (see Zech 9:1; 12:1; Mal 1:1). Since it derives from a verb meaning \u201cto carry,\u201d its original nuance was that of a burdensome message, that is, one with ominous content.
tn Heb \u201cThe message [traditionally, \u201cburden\u201d] which Habakkuk the prophet saw.\u201d"}, {"pk": 2847456, "translation": "NET", "book": 35, "chapter": 1, "verse": 2, "text": "How long, LORD, must I cry for help? But you do not listen! I call out to you, \u201cViolence!\u201d But you do not intervene!", "comment": "tn Or \u201cdeliver.\u201d"}, {"pk": 2847457, "translation": "NET", "book": 35, "chapter": 1, "verse": 3, "text": "Why do you force me to witness injustice? Why do you put up with wrongdoing? Destruction and violence confront me; conflict is present and one must endure strife.", "comment": "tn Heb \u201cWhy do you make me see injustice?\u201d
tn Heb \u201cWhy do you look at wrongdoing?\u201d sn Habakkuk complains that God tolerates social injustice and fails to intervene on behalf of the oppressed (put up with wrongdoing).
tn Heb \u201care before.\u201d
tn Heb \u201cand there is conflict and strife he lifts up.\u201d The present translation takes the verb \u05d9\u05b4\u05e9\u05c2\u05bc\u05b8\u05d0 (yisa\u2019) in the sense of \u201ccarry, bear,\u201d and understands the subject to be indefinite (\u201cone\u201d)."}, {"pk": 2847458, "translation": "NET", "book": 35, "chapter": 1, "verse": 4, "text": "For this reason the law lacks power, and justice is never carried out. Indeed, the wicked intimidate the innocent. For this reason justice is perverted.", "comment": "tn Heb \u201cnever goes out.\u201d
tn Heb \u201cthe law is numb,\u201d i.e., like a hand that has \u201cfallen asleep\u201d (see Ps 77:2). Cf. NAB \u201cis benumbed\u201d; NIV \u201cis paralyzed.\u201d
tn Or \u201cfor.\u201d
tn Heb \u201csurround\u201d (so NASB, NRSV).
tn Or \u201crighteous\u201d (KJV, NASB, NIV, NRSV, NLT).
tn Heb \u201ccomes out crooked.\u201d"}, {"pk": 2847459, "translation": "NET", "book": 35, "chapter": 1, "verse": 5, "text": "\u201cLook at the nations and pay attention! You will be shocked and amazed! For I will do something in your lifetime that you will not believe even though you are forewarned.", "comment": "tc Heb \u201cfor a work working in your days.\u201d Following the LXX reading, some supply a first person singular pronoun with the participle \u05e4\u05bc\u05b9\u05e2\u05b5\u05dc (po\u2019el). Ellipsis of a first singular pronoun before participles is relatively rare (see GKC 360 \u00a7116.s); perhaps an original \u05d0\u05b2\u05e0\u05b9\u05db\u05b4\u05d9 (\u2019anoki; or \u05d0\u05b2\u05e0\u05b4\u05d9, \u2019aniy) followed the initial \u05db\u05bc\u05b4\u05d9 (ki) and was omitted by homoioteleuton.
tn Heb \u201cyou will not believe when it is told.\u201d In this context the force of \u05db\u05bc\u05b4\u05d9 (ki) may be \u201cwhen,\u201d \u201cif,\u201d or \u201ceven though.\u201d
tn Or \u201clook among the nations and observe.\u201d The imperatival forms in v. 5 are plural, indicating that the Lord\u2019s message is for the whole nation, not just the prophet.
tn The Hebrew text combines the Hitpael and Qal imperatival forms of the verb \u05ea\u05bc\u05b8\u05de\u05b7\u05d4 (tamah, \u201cbe amazed\u201d). A literal translation might read, \u201cShock yourselves and be shocked!\u201d The repetition of sounds draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 \u00a7110.c and IBHS 572-73 \u00a734.4c."}, {"pk": 2847460, "translation": "NET", "book": 35, "chapter": 1, "verse": 6, "text": "Look, I am about to empower the Babylonians, that ruthless and greedy nation. They sweep across the surface of the earth, seizing dwelling places that do not belong to them.", "comment": "tn Heb \u201chasty, quick.\u201d Some translate here \u201cimpetuous\u201d (so NEB, NASB, NIV, NRSV) or \u201crash,\u201d but in this context greed may very well be the idea. The Babylonians move quickly and recklessly ahead in their greedy quest to expand their empire.
tn Heb \u201cthe open spaces.\u201d
tn Heb \u201craise up\u201d (so KJV, ASV).
tn Heb \u201cbitter.\u201d Other translation options for this word in this context include \u201cfierce\u201d (NASB, NRSV); \u201csavage\u201d (NEB); or \u201cgrim.\u201d"}, {"pk": 2847461, "translation": "NET", "book": 35, "chapter": 1, "verse": 7, "text": "They are frightening and terrifying; they decide for themselves what is right.", "comment": "tn Heb \u201cfrom him his justice, even his lifting up, goes out.\u201d In this context \u05e9\u05c2\u05b0\u05d0\u05b5\u05ea (s\u00ff\u2019et) probably has the nuance \u201cauthority.\u201d See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 150."}, {"pk": 2847462, "translation": "NET", "book": 35, "chapter": 1, "verse": 8, "text": "Their horses are faster than leopards and more alert than wolves in the desert. Their horses gallop, their horses come a great distance; like a vulture they swoop down quickly to devour their prey.", "comment": "tn Heb \u201cwolves of the evening,\u201d that is, wolves that prowl at night. The present translation assumes an emendation to \u05e2\u05b2\u05e8\u05b8\u05d1\u05b8\u05d4 (\u2019aravah, \u201cdesert\u201d). On this phrase see also Zeph 3:3.
tn Heb \u201cthey fly like a vulture/an eagle quickly to devour.\u201d The direct object \u201ctheir prey\u201d is not included in the Hebrew text but is implied, and has been supplied in the translation for clarity.
tn Or \u201ceagle\u201d (so NASB, NRSV). The term can refer to either eagles or vultures, but in this context of gruesome destruction and death \u201cvulture\u201d is preferred.
tn The precise nuance of the rare verb \u05e4\u05bc\u05b8\u05d5\u05b7\u05e9\u05c1 (parash) is unclear here. Elsewhere it is used of animals jumping or leaping (see Jer 50:11; Mal 4:2).
tn Or \u201chorsemen,\u201d \u201ccavalry.\u201d
tn Heb \u201csharper,\u201d in the sense of \u201ckeener\u201d or \u201cmore alert.\u201d Some translate \u201cquicker\u201d on the basis of the parallelism with the first line (see HALOT 291 s.v. \u05d7\u05d3\u05d3)."}, {"pk": 2847463, "translation": "NET", "book": 35, "chapter": 1, "verse": 9, "text": "All of them intend to do violence; every face is determined. They take prisoners as easily as one scoops up sand.", "comment": "tn Heb \u201ccome.\u201d
tn Heb \u201cThe totality of their faces is to the east\u201d (or \u201cis forward\u201d). The precise meaning of the Hebrew term \u05de\u05b0\u05d2\u05b7\u05de\u05bc\u05b7\u05ea (megammat) is unclear. For a discussion of options see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 93. NEB has \u201ca sea of faces rolls on\u201d; NIV \u201ctheir hordes advance like a desert wind\u201d; NRSV \u201cwith faces pressing forward.\u201d
tn Heb \u201cand he gathers like sand, prisoners.\u201d"}, {"pk": 2847464, "translation": "NET", "book": 35, "chapter": 1, "verse": 10, "text": "They mock kings and laugh at rulers. They laugh at every fortified city; they build siege ramps and capture them.", "comment": "tn Heb \u201cthey heap up dirt.\u201d This is a reference to the piling up of earthen ramps in the process of laying siege to a fortified city."}, {"pk": 2847465, "translation": "NET", "book": 35, "chapter": 1, "verse": 11, "text": "They sweep by like the wind and pass on. But the one who considers himself a god will be held guilty.\u201d", "comment": "tn Heb \u201cand guilty is the one whose strength is his god.\u201d This assumes that \u05d0\u05b8\u05e9\u05c1\u05b5\u05dd (\u2019ashem) is a predicate adjective meaning \u201cguilty\u201d and that it relates to what follows.
tn The precise meaning of v. 11a is uncertain. The present translation assumes the first line further describes the Babylonian hordes, comparing them to a destructive wind. Another option is to understand \u05e8\u05d5\u05bc\u05d7\u05b7 (ruakh) as \u201cspirit,\u201d rather than \u201cwind,\u201d and take the form \u05d5\u05b0\u05d0\u05b8\u05e9\u05c1\u05b5\u05dd (v\u00ff\u2019ashem) with what precedes (as suggested by the scribal punctuation). Repointing this form as a geminate verb from \u05e9\u05c1\u05b8\u05de\u05b7\u05dd (shamam, \u201cbe astonished\u201d), one could then translate the line, \u201cThe spirit passed on and departed, and I was astonished.\u201d In this case the line would describe the cessation of the divine revelation which began in v. 5. For a detailed defense of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 97-100."}, {"pk": 2847466, "translation": "NET", "book": 35, "chapter": 1, "verse": 12, "text": "LORD, you have been active from ancient times; my sovereign God, you are immortal. LORD, you have made them your instrument of judgment. Protector, you have appointed them as your instrument of punishment.", "comment": "tc The MT reads, \u201cwe will not die,\u201d but an ancient scribal tradition has \u201cyou [i.e., God] will not die.\u201d This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity.
tn Heb \u201chim,\u201d a collective singular referring to the Babylonians. The plural pronoun \u201cthem\u201d has been used in the translation in keeping with contemporary English style.
tn Heb \u201cMy God, my holy one.\u201d God\u2019s \u201choliness\u201d in this context is his sovereign transcendence as the righteous judge of the world (see vv. 12b\u201313a), thus the translation \u201cMy sovereign God.\u201d
tn Heb \u201cAre you not from antiquity, O Lord?\u201d The rhetorical question expects the answer, \u201cYes, of course.\u201d The present translation reflects the force of the rhetorical question, rendering it as an affirmation. When used in a temporal sense the phrase \u05de\u05b4\u05e7\u05b6\u05d3\u05b6\u05dd (miqedem) means \u201cfrom antiquity, ancient times,\u201d often referring to earlier periods in Israel\u2019s history. See its use in Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10; Mic 5:2.
tn Heb \u201cto correct, reprove.\u201d
tn Heb \u201cfor judgment.\u201d
tn Heb \u201cRock\u201d or \u201cCliff.\u201d This divine epithet views God as a place where one can go to be safe from danger. The translation \u201cProtector\u201d conveys the force of the metaphor (cf. KJV, NEB \u201cO mighty God\u201d)."}, {"pk": 2847467, "translation": "NET", "book": 35, "chapter": 1, "verse": 13, "text": "You are too just to tolerate evil; you are unable to condone wrongdoing. So why do you put up with such treacherous people? Why do you say nothing when the wicked devour those more righteous than they are?", "comment": "tn Heb \u201cto look at.\u201d Cf. NEB \u201cwho canst not countenance wrongdoing\u201d; NASB \u201cYou can not look on wickedness with favor.\u201d
tn Heb \u201c[you] are too pure of eyes.\u201d God\u2019s \u201ceyes\u201d here signify what he looks at with approval. His \u201ceyes\u201d are \u201cpure\u201d in that he refuses to tolerate any wrongdoing in his presence.
tn Heb \u201cto see.\u201d Here \u201csee\u201d is figurative for \u201ctolerate,\u201d \u201cput up with.\u201d
tn Heb \u201cWhy do you look at treacherous ones?\u201d The verb \u05d1\u05bc\u05b8\u05d2\u05b7\u05d3 (bagad, \u201cbe treacherous\u201d) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73.
tn Or \u201cswallow up.\u201d
tn Heb \u201cmore innocent than themselves.\u201d"}, {"pk": 2847468, "translation": "NET", "book": 35, "chapter": 1, "verse": 14, "text": "You made people like fish in the sea, like animals in the sea that have no ruler.", "comment": "tn The Hebrew word \u05e8\u05b6\u05de\u05b6\u05e9\u05c2 (remesh) usually refers to animals that creep, but here the referent seems to be marine animals that glide through the water (note the parallelism in the previous line). See also Ps 104:25."}, {"pk": 2847469, "translation": "NET", "book": 35, "chapter": 1, "verse": 15, "text": "The Babylonian tyrant pulls them all up with a fishhook; he hauls them in with his throw net. When he catches them in his dragnet, he is very happy.", "comment": "tn Heb \u201cTherefore he is happy and rejoices.\u201d Here two synonyms are joined for emphasis.
tn Heb \u201che\u201d; the referent (the Babylonian tyrant) has been specified in the translation for clarity (cf. NASB \u201cThe Chaldeans\u201d; NIV \u201cThe wicked foe\u201d; NRSV \u201cThe enemy\u201d). Babylonian imperialism is here compared to a professional fisherman who repeatedly brings in his catch and has plenty to eat.
tn Apparently two different types of fishing nets are referred to here. The \u05d7\u05b5\u05e8\u05b6\u05dd (kherem, \u201cthrow net\u201d) was used by fishermen standing on the shore (see Ezek 47:10), while the \u05de\u05b4\u05db\u05b0\u05de\u05b6\u05e8\u05b6\u05ea (mikhmeret, \u201cdragnet\u201d) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165.
tn Heb \u201cand he gathers.\u201d"}, {"pk": 2847470, "translation": "NET", "book": 35, "chapter": 1, "verse": 16, "text": "Because of his success he offers sacrifices to his throw net and burns incense to his dragnet; for because of them he has plenty of food, and more than enough to eat.", "comment": "tn Heb \u201ctherefore.\u201d
tn Heb \u201cand his food is plentiful [or, \u201cfat\u201d].\u201d
tn Heb \u201cfor by them his portion is full [or, \u201cfat\u201d].\u201d
sn The fishing implements (throw net and dragnet) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power (sacrifices\u2026burns incense, see also v. 11b)."}, {"pk": 2847471, "translation": "NET", "book": 35, "chapter": 1, "verse": 17, "text": "Will he then continue to fill and empty his throw net? Will he always destroy nations and spare none?", "comment": "tn Heb \u201cWill he then empty his throw net?\u201d The words \u201ccontinue to fill and\u201d are supplied in the translation for clarification.
tn Heb \u201ckill.\u201d
tn Or \u201ccontinually.\u201d
tn Or \u201ctherefore.\u201d
tn Or \u201cwithout showing compassion.\u201d"}, {"pk": 2847472, "translation": "NET", "book": 35, "chapter": 2, "verse": 1, "text": "I will stand at my watch post; I will remain stationed on the city wall. I will keep watching, so I can see what he says to me and can know how I should answer when he counters my argument.", "comment": "tn Heb \u201cconcerning my correction [or, \u201creproof\u201d].\u201d
tn The word \u201cknow\u201d is supplied in the translation for clarification.
sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger."}, {"pk": 2847473, "translation": "NET", "book": 35, "chapter": 2, "verse": 2, "text": "The LORD responded: \u201cWrite down this message! Record it legibly on tablets, so the one who announces it may read it easily.", "comment": "tn Heb \u201c[the] vision.\u201d
tn Heb \u201cmight run,\u201d which here probably means \u201crun [through it quickly with one\u2019s eyes],\u201d that is, read it easily.
tn Or \u201creads from.\u201d
tn Heb \u201cthe Lord answered and said.\u201d The redundant expression \u201canswered and said\u201d has been simplified in the translation as \u201cresponded.\u201d"}, {"pk": 2847474, "translation": "NET", "book": 35, "chapter": 2, "verse": 3, "text": "For the message is a witness to what is decreed; it gives reliable testimony about how matters will turn out. Even if the message is not fulfilled right away, wait patiently; for it will certainly come to pass \u2014 it will not arrive late.", "comment": "tn Heb \u201cIf it should delay, wait for it.\u201d The Hebrew word \u05d7\u05b8\u05d6\u05d5\u05b9\u05df (khazon, \u201cvision, message\u201d) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase \u201cfor it.\u201d
tn Heb \u201cFor the vision is still for the appointed time.\u201d The Hebrew word \u05e2\u05d5\u05b9\u05d3 (\u2019od, \u201cstill\u201d) is better emended to \u05e2\u05b5\u05d3 (\u2019ed, \u201cwitness\u201d) in light of the parallelism (see the note on the word \u201cturn out\u201d in the following line). The \u201cappointed time\u201d refers to the time when the divine judgment anticipated in vv. 6\u201320 will be realized.
tn Heb \u201cand a witness to the end and it does not lie.\u201d The Hebrew term \u05d9\u05b8\u05e4\u05b5\u05d7\u05b7 (yafeakh) has been traditionally understood as a verb form from the root \u05e4\u05bc\u05d5\u05bc\u05d7\u05b7 (puakh, \u201cpuff, blow\u201d; cf. NEB \u201cit will come in breathless haste\u201d; NASB \u201cit hastens toward the goal\u201d) but recent scholarship has demonstrated that it is actually a noun meaning \u201cwitness\u201d (cf. NIV \u201cit speaks of the end / and will not prove false\u201d; NRSV \u201cit speaks of the end, and does not lie\u201d). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. \u201cThe end\u201d corresponds to \u201cthe appointed time\u201d of the preceding line and refers to the time when the prophecy to follow will be fulfilled.
tn Heb \u201cit\u201d; the referent (the message) has been specified in the translation for clarity."}, {"pk": 2847475, "translation": "NET", "book": 35, "chapter": 2, "verse": 4, "text": "Look, the one whose desires are not upright will faint from exhaustion, but the person of integrity will live because of his faithfulness.", "comment": "tn Or \u201cwill be preserved.\u201d In the immediate context this probably refers to physical preservation through both the present oppression and the coming judgment (see Hab 3:16\u201319).
tn Or \u201cloyalty\u201d; or \u201cintegrity.\u201d The Hebrew word \u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05d4 (\u2019emunah) has traditionally been translated \u201cfaith,\u201d but the term nowhere else refers to \u201cbelief\u201d as such. When used of human character and conduct it carries the notion of \u201chonesty, integrity, reliability, faithfulness.\u201d The antecedent of the suffix has been understood in different ways. It could refer to God\u2019s faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has \u201cmy faithfulness\u201d here). Others understand the \u201cvision\u201d to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111-12. The present translation assumes that the preceding word \u201c[the person of] integrity\u201d is the antecedent. In this case the Lord is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God\u2019s judgment (v. 4a).
tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, \u05e2\u05b2\u05e4\u05bc\u05b0\u05dc\u05b8\u05d4 (\u2019ap\u00fflah). Some read this as an otherwise unattested verb \u05e2\u05b8\u05e4\u05b7\u05dc (\u2019afal, \u201cswell\u201d) from which are derived nouns meaning \u201cmound\u201d and \u201chemorrhoid.\u201d This \u201cswelling\u201d is then understood in an abstract sense, \u201cswell with pride.\u201d This would yield a translation, \u201cAs for the proud, his desires are not right within him\u201d (cf. NASB \u201cas for the proud one\u201d; NIV \u201che is puffed up\u201d; NRSV \u201cLook at the proud!\u201d). A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb \u05e2\u05b8\u05dc\u05b7\u05e3 (\u2019alaf, \u201cbe faint, exhausted\u201d). (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to \u05d7\u05b8\u05d9\u05b8\u05d4 (khayah, \u201clive\u201d). The phrase \u05dc\u05b9\u05d0 \u05d9\u05b8\u05e9\u05c1\u05b0\u05e8\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05d5\u05b9 \u05d1\u05bc\u05d5\u05b9 (lo\u2019 yoshrah nafsho bo), literally, \u201cnot upright his desire within him,\u201d is taken as a substantival clause that contrasts with \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 (tsadiq, \u201cthe righteous one\u201d) and serves as the subject of the preceding verb. Here \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) is understood in the sense of \u201cdesire\u201d (see BDB 660-61 s.v. \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 for a list of passages where the word carries this sense).
tn Or \u201crighteous.\u201d The oppressed individuals mentioned in 1:4 are probably in view here."}, {"pk": 2847476, "translation": "NET", "book": 35, "chapter": 2, "verse": 5, "text": "Indeed, wine will betray the proud, restless man! His appetite is as big as Sheol\u2019s; like death, he is never satisfied. He gathers all the nations; he seizes all peoples.", "comment": "tn Heb \u201cIndeed wine betrays a proud man and he does not dwell.\u201d The meaning of the last verb, \u201cdwell,\u201d is uncertain. Many take it as a denominative of the noun \u05e0\u05b8\u05d5\u05b8\u05d4 (navah, \u201cdwelling place\u201d). In this case it would carry the idea, \u201che does not settle down,\u201d and would picture the drunkard as restless (cf. NIV \u201cnever at rest\u201d; NASB \u201cdoes not stay at home\u201d). Some relate the verb to an Arabic cognate and translate the phrase as \u201che will not succeed, reach his goal.\u201dsn The Babylonian tyrant is the proud, restless man described in this line as the last line of the verse, with its reference to the conquest of the nations, makes clear. Wine is probably a metaphor for imperialistic success. The more success the Babylonians experience, the more greedy they become just as a drunkard wants more and more wine to satisfy his thirst. But eventually this greed will lead to their downfall, for God will not tolerate such imperialism and will judge the Babylonians appropriately (vv. 6\u201320).
tn Heb \u201cwho opens wide like Sheol his throat.\u201d Here \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) is understood in a physical sense, meaning \u201cthroat,\u201d which in turn is figurative for the appetite. See H. W. Wolff, Anthropology of the Old Testament, 11-12.
sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Prov 30:15\u201316; Isa 5:14; also see L. I. J. Stadelmann, The Hebrew Conception of the World, 168.
tn Heb \u201che gathers for himself.\u201d
tn Heb \u201che collects for himself.\u201d"}, {"pk": 2847477, "translation": "NET", "book": 35, "chapter": 2, "verse": 6, "text": "\u201cBut all these nations will someday taunt him and ridicule him with proverbial sayings: \u2018The one who accumulates what does not belong to him is as good as dead (How long will this go on?) \u2014 he who gets rich by extortion!\u2019", "comment": "tn Heb \u201cWill not these, all of them, take up a taunt against him\u2026?\u201d The rhetorical question assumes the response, \u201cYes, they will.\u201d The present translation brings out the rhetorical force of the question by rendering it as an affirmation.
tn This question is interjected parenthetically, perhaps to express rhetorically the pain and despair felt by the Babylonians\u2019 victims.
tn Heb \u201cand the one who makes himself heavy [i.e., wealthy] [by] debts.\u201d Though only appearing in the first line, the term \u05d4\u05d5\u05b9\u05d9 (hoy) is to be understood as elliptical in the second line.
tn Heb \u201cWoe [to] the one who increases [what is] not his.\u201d The Hebrew term \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cwoe,\u201d \u201cah\u201d) was used in funeral laments and carries the connotation of death.
tn Heb \u201cand a mocking song, riddles, against him? And one will say.\u201d"}, {"pk": 2847478, "translation": "NET", "book": 35, "chapter": 2, "verse": 7, "text": "Your creditors will suddenly attack; those who terrify you will spring into action, and they will rob you.", "comment": "tn Heb \u201cWill not your creditors suddenly rise up?\u201d The rhetorical question assumes the response, \u201cYes, they will.\u201d The present translation brings out the rhetorical force of the question by rendering it as an affirmation. sn Your creditors will suddenly attack. The Babylonians are addressed directly here. They have robbed and terrorized others, but now the situation will be reversed as their creditors suddenly attack them.
tn Heb \u201c[Will not] the ones who make you tremble awake?\u201d
tn Heb \u201cand you will become their plunder.\u201d"}, {"pk": 2847479, "translation": "NET", "book": 35, "chapter": 2, "verse": 8, "text": "Because you robbed many countries, all who are left among the nations will rob you. You have shed human blood and committed violent acts against lands, cities, and those who live in them.", "comment": "tn Or \u201cnations.\u201d
tn Heb \u201cbecause of the shed blood of humankind and violence against land, city.\u201d The singular forms \u05d0\u05b6\u05e8\u05b6\u05e5 (\u2019erets, \u201cland\u201d) and \u05e7\u05b4\u05e8\u05b0\u05d9\u05b8\u05d4 (qiryah, \u201ccity\u201d) are collective, referring to all the lands and cities terrorized by the Babylonians.
tn Or \u201cpeoples.\u201d"}, {"pk": 2847480, "translation": "NET", "book": 35, "chapter": 2, "verse": 9, "text": "The one who builds his house by unjust gain is as good as dead. He does this so he can build his nest way up high and escape the clutches of disaster.", "comment": "tn Heb \u201cto place his nest in the heights in order to escape from the hand of disaster.\u201d sn Here the Babylonians are compared to a bird, perhaps an eagle, that builds its nest in an inaccessible high place where predators cannot reach it.
tn Heb \u201cWoe [to] the one who profits unjustly by evil unjust gain for his house.\u201d On the term \u05d4\u05d5\u05b9\u05d9 (hoy) see the note on the word \u201cdead\u201d in v. 6."}, {"pk": 2847481, "translation": "NET", "book": 35, "chapter": 2, "verse": 10, "text": "Your schemes will bring shame to your house. Because you destroyed many nations, you will self-destruct.", "comment": "tn Heb \u201cyou planned shame for your house, cutting off many nations, and sinning [against] your life.\u201d"}, {"pk": 2847482, "translation": "NET", "book": 35, "chapter": 2, "verse": 11, "text": "For the stones in the walls will cry out, and the wooden rafters will answer back.", "comment": "sn The house mentioned in vv. 9\u201310 represents the Babylonian empire, which became great through imperialism. Here the materials of this \u201chouse\u201d (the stones in the walls, the wooden rafters) are personified as witnesses who testify that the occupants have built the house through wealth stolen from others."}, {"pk": 2847483, "translation": "NET", "book": 35, "chapter": 2, "verse": 12, "text": "The one who builds a city by bloodshed is as good as dead \u2014 he who starts a town by unjust deeds.", "comment": "tn On the term \u05d4\u05d5\u05b9\u05d9 (hoy) see the note on the word \u201cdead\u201d in v. 6.
tn Or \u201cestablishes\u201d; or \u201cfounds.\u201d"}, {"pk": 2847484, "translation": "NET", "book": 35, "chapter": 2, "verse": 13, "text": "Be sure of this! The LORD who commands armies has decreed: The nations\u2019 efforts will go up in smoke; their exhausting work will be for nothing.", "comment": "tn Heb \u201cIs it not, look, from the Lord of hosts that the nations work hard for fire, and the peoples are exhausted for nothing?\u201d"}, {"pk": 2847485, "translation": "NET", "book": 35, "chapter": 2, "verse": 14, "text": "For recognition of the LORD\u2019s sovereign majesty will fill the earth just as the waters fill up the sea.", "comment": "tn Heb \u201cfor the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.\u201d"}, {"pk": 2847486, "translation": "NET", "book": 35, "chapter": 2, "verse": 15, "text": "\u201cYou who force your neighbor to drink wine are as good as dead \u2014 you who make others intoxicated by forcing them to drink from the bowl of your furious anger, so you can look at their genitals.", "comment": "tn Heb \u201ctheir nakedness,\u201d a euphemism.sn Metaphor and reality are probably blended here. This may refer to the practice of publicly humiliating prisoners of war by stripping them naked. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 124.
tn No direct object is present after \u201cdrink\u201d in the Hebrew text. \u201cWine\u201d is implied, however, and has been supplied in the translation for clarity.
tn On the term \u05d4\u05d5\u05b9\u05d9 (hoy) see the note on the word \u201cdead\u201d in v. 6.
tc Heb \u201cpouring out your anger and also making drunk\u201d; or \u201cpouring out your anger and [by] rage making drunk.\u201d The present translation assumes that the final khet (\u05d7) on \u05de\u05b0\u05e1\u05b7\u05e4\u05bc\u05b5\u05d7\u05b7 (misapeakh, \u201cpouring\u201d) is dittographic and that the form should actually be read \u05de\u05b4\u05e1\u05bc\u05b7\u05e3 (missaf, \u201cfrom a bowl\u201d). sn Forcing them to drink from the bowl of your furious anger. The Babylonian\u2019s harsh treatment of others is compared to intoxicating wine which the Babylonians force the nations to drink so they can humiliate them. Cf. the imagery in Rev 14:10."}, {"pk": 2847487, "translation": "NET", "book": 35, "chapter": 2, "verse": 16, "text": "But you will become drunk with shame, not majesty. Now it is your turn to drink and expose your uncircumcised foreskin! The cup of wine in the LORD\u2019s right hand is coming to you, and disgrace will replace your majestic glory!", "comment": "tn Heb \u201care filled.\u201d The translation assumes the verbal form is a perfect of certitude, emphasizing the certainty of Babylon\u2019s coming judgment, which will reduce the majestic empire to shame and humiliation.
tn Or \u201cglory.\u201d
sn The Lord\u2019s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others.
tc Heb \u201cdrink, even you, and show the foreskin.\u201d Instead of \u05d4\u05b5\u05e2\u05b8\u05e8\u05b5\u05dc (he\u2019arel, \u201cshow the foreskin\u201d) one of the Dead Sea scrolls has \u05d4\u05b5\u05e8\u05b8\u05e2\u05b5\u05dc (hera\u2019el, \u201cstumble\u201d). This reading also has support from several ancient versions and is followed by the NEB (\u201cyou too shall drink until you stagger\u201d) and NRSV (\u201cDrink, you yourself, and stagger\u201d). For a defense of the Hebrew text, see P. D. Miller, Jr., Sin and Judgment in the Prophets, 63-64."}, {"pk": 2847488, "translation": "NET", "book": 35, "chapter": 2, "verse": 17, "text": "For you will pay in full for your violent acts against Lebanon; terrifying judgment will come upon you because of the way you destroyed the wild animals living there. You have shed human blood and committed violent acts against lands, cities, and those who live in them.", "comment": "tc The Hebrew appears to read literally, \u201cand the violence against the animals [which] he terrified.\u201d The verb form \u05d9\u05b0\u05d7\u05b4\u05d9\u05ea\u05b7\u05df (y\u00ffkhitan) appears to be a Hiphil imperfect third masculine singular with third feminine plural suffix (the antecedent being the animals) from \u05d7\u05b8\u05ea\u05b7\u05ea (khatat, \u201cbe terrified\u201d). The translation above follows the LXX and assumes a reading \u05d9\u05b0\u05d7\u05b4\u05ea\u05bc\u05b6\u05da\u05b8 (y\u00ffkhittekha, \u201c[the violence against the animals] will terrify you\u201d; cf. NRSV \u201cthe destruction of the animals will terrify you\u201d; NIV \u201cand your destruction of animals will terrify you\u201d). In this case the verb is a Hiphil imperfect third masculine singular with second masculine singular suffix (the antecedent being Babylon). This provides better symmetry with the preceding line, where Babylon\u2019s violence is the subject of the verb \u201ccover.\u201d sn The language may anticipate Nebuchadnezzar\u2019s utilization of trees from the Lebanon forest in building projects. Lebanon and its animals probably represent the western Palestinian states conquered by the Babylonians.
tn Heb \u201cfor the violence against Lebanon will cover you.\u201d"}, {"pk": 2847489, "translation": "NET", "book": 35, "chapter": 2, "verse": 18, "text": "What good is an idol? Why would a craftsman make it? What good is a metal image that gives misleading oracles? Why would its creator place his trust in it and make such mute, worthless things?", "comment": "tn Heb \u201cto make.\u201d
tn Heb \u201cso that the one who forms his image trusts in it?\u201d As earlier in the verse, \u05db\u05bc\u05b4\u05d9 (ki) is resultative.
tn Heb \u201cor a metal image, a teacher of lies.\u201d The words \u201cWhat good is\u201d in the translation are supplied from the previous parallel line. \u201cTeacher of lies\u201d refers to the false oracles that the so-called god would deliver through a priest. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 126.
tn Heb \u201cso that the one who forms it fashions it?\u201d Here \u05db\u05bc\u05b4\u05d9 (ki) is taken as resultative after the rhetorical question. For other examples of this use, see R. J. Williams, Hebrew Syntax, 73, \u00a7450.
tn Or \u201cof what value.\u201d"}, {"pk": 2847490, "translation": "NET", "book": 35, "chapter": 2, "verse": 19, "text": "The one who says to wood, \u2018Wake up!\u2019 is as good as dead \u2014 he who says to speechless stone, \u2018Awake!\u2019 Can it give reliable guidance? It is overlaid with gold and silver; it has no life\u2019s breath inside it.", "comment": "tn Heb \u201cWoe [to] the one who says.\u201d On the term \u05d4\u05d5\u05b9\u05d9 (hoy) see the note on the word \u201cdead\u201d in v. 6.
tn Though the Hebrew text has no formal interrogative marker here, the context indicates that the statement should be taken as a rhetorical question anticipating the answer, \u201cOf course not!\u201d (so also NIV, NRSV).
tn The words \u201che who says\u201d in the translation are supplied from the previous parallel line."}, {"pk": 2847491, "translation": "NET", "book": 35, "chapter": 2, "verse": 20, "text": "But the LORD is in his majestic palace. The whole earth is speechless in his presence!\u201d", "comment": "tn Or \u201choly temple.\u201d The Lord\u2019s heavenly palace, rather than the earthly temple, is probably in view here (see Ps 11:4; Mic 1:2\u20133). The Hebrew word \u05b9\u05e7\u05d3\u05b6\u05e9\u05c1 (qodesh, \u201choly\u201d) here refers to the sovereign transcendence associated with his palace.
tn Or \u201cBe quiet before him, all the earth!\u201d"}, {"pk": 2847492, "translation": "NET", "book": 35, "chapter": 3, "verse": 1, "text": "This is a prayer of Habakkuk the prophet:", "comment": "tn The Hebrew text adds \u05e2\u05b7\u05dc \u05e9\u05c1\u05b4\u05d2\u05b0\u05d9\u05b9\u05e0\u05d5\u05b9\u05ea (\u2019al shigyonot, \u201cupon [or, \u201caccording to\u201d] shigyonot\u201d). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV \u201caccording to Shigionoth\u201d; NIV \u201cOn shigyonoth\u201d)."}, {"pk": 2847493, "translation": "NET", "book": 35, "chapter": 3, "verse": 2, "text": "LORD, I have heard the report of what you did; I am awed, LORD, by what you accomplished. In our time repeat those deeds; in our time reveal them again. But when you cause turmoil, remember to show us mercy!", "comment": "tn Heb \u201cI fear.\u201d Some prefer to read, \u201cI saw, Lord, what you accomplished\u201d (cf. NEB).
tn Heb \u201cyour report,\u201d that is, \u201cthe report concerning you.\u201d
tn Heb \u201cyour work.\u201d
tn Heb \u201cin the midst of years.\u201d The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV \u201cin our day\u201d; NEB, NASB \u201cin the midst of the years\u201d).
tn Heb \u201crevive it\u201d (i.e., \u201cyour work\u201d).
tn Heb \u201cmake known.\u201d The implied object is \u201cyour deeds\u201d; the pronoun \u201cthem,\u201d referring to \u201cdeeds\u201d in the previous line, was employed in the translation to avoid redundancy. The suffix on the form \u05d7\u05b7\u05d9\u05bc\u05b5\u05d9\u05d4\u05d5\u05bc (khayyehu, \u201crevive it\u201d) does double duty in the parallelism.
tn Heb \u201cin turmoil remember [to show] compassion.\u201d"}, {"pk": 2847494, "translation": "NET", "book": 35, "chapter": 3, "verse": 3, "text": "God comes from Teman, the sovereign one from Mount Paran. Selah. His splendor covers the skies, his glory fills the earth.", "comment": "tn Heb \u201cpraise.\u201d This could mean that the earth responds in praise as God\u2019s splendor is observed in the skies. However, the Hebrew term \u05ea\u05bc\u05b0\u05d4\u05b4\u05dc\u05bc\u05b8\u05d4 (t\u00ffhillah, \u201cpraise\u201d) can stand by metonymy for what prompts it (i.e., fame, glory, deeds).
tn In vv. 3\u201315 there is a mixture of eleven prefixed verbal forms (without vav [\u05d5] consecutive or with vav conjunctive), sixteen suffixed forms, and three prefixed forms with vav consecutive. All of the forms are best taken as indicating completed action from the speaker\u2019s standpoint (all of the prefixed forms being regarded as preterites). The forms could be translated with the past tense, but this would be misleading, for this is not a mere recital of God\u2019s deeds in Israel\u2019s past history. Habakkuk here describes, in terms reminiscent of past theophanies, his prophetic vision of a future theophany (see v. 7, \u201cI saw\u201d). From the prophet\u2019s visionary standpoint the theophany is \u201cas good as done.\u201d This translation uses the English present tense throughout these verses to avoid misunderstanding. A similar strategy is followed by the NEB; in contrast note the NIV and NRSV, which consistently use past tenses throughout the section, and the NASB, which employs present tenses in vv. 3\u20135 and mostly past tenses in vv. 6\u201315.
sn Teman was a city or region in southern Edom.
tn Or traditionally, \u201choly one.\u201d The term \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 (qadosh, \u201choly [one]\u201d) here refers to God\u2019s sovereignty. See v. 3b.
sn The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai.
tn Selah. The meaning of this musical term (which also appears in vv. 9, 13, and in the Psalms as well) is unknown.
tn Or \u201cheavens.\u201d"}, {"pk": 2847495, "translation": "NET", "book": 35, "chapter": 3, "verse": 4, "text": "He is as bright as lightning; a two-pronged lightning bolt flashes from his hand. This is the outward display of his power.", "comment": "tn Heb \u201ctwo horns from his hand to him.\u201d Sharp, pointed lightning bolts have a \u201chorn-like\u201d appearance. The weapon of \u201cdouble lightning\u201d appears often in Mesopotamian representations of gods. See Elizabeth Van Buren, Symbols of the Gods in Mesopotamian Art (AnOr), 70-73.
tn Heb \u201c[His] radiance is like light.\u201d Some see a reference to sunlight, but the Hebrew word \u05d0\u05d5\u05b9\u05e8 (\u2019or) here refers to lightning, as the context indicates (see vv. 4b, 9, 11). The word also refers to lightning in Job 36:32 and 37:3, 11, 15.
tn Heb \u201cand there [is] the covering of his strength\u201d; or \u201cand there is his strong covering.\u201d The meaning of this line is unclear. The point may be that the lightning bolts are merely a covering, or outward display, of God\u2019s raw power. In Job 36:32 one reads that God \u201ccovers his hands with light [or, \u201clightning\u201d].\u201d"}, {"pk": 2847496, "translation": "NET", "book": 35, "chapter": 3, "verse": 5, "text": "Plague goes before him; pestilence marches right behind him.", "comment": "tn Because of parallelism with the previous line, the meaning \u201cpestilence\u201d is favored for \u05e8\u05b6\u05e9\u05c1\u05b6\u05e3 (reshef) here, but usage elsewhere suggests a destructive bolt of fire may be in view. See BDB 958 s.v. sn There are mythological echoes here, for in Canaanite literature the god Resheph aids Baal in his battles. See J. Day, \u201cNew Light on the Mythological Background of the Allusion to Resheph in Habakkuk III 5,\u201d VT 29 (1979): 353-55.
tn Heb \u201cgoes out at his feet.\u201d"}, {"pk": 2847497, "translation": "NET", "book": 35, "chapter": 3, "verse": 6, "text": "He takes his battle position and shakes the earth; with a mere look he frightens the nations. The ancient mountains disintegrate; the primeval hills are flattened. He travels on the ancient roads.", "comment": "tn Heb \u201cmakes [the nations] jump [in fear].\u201d
tn Heb \u201cancient ways [or, \u201cdoings\u201d] are his.\u201d The meaning of this line is unclear. Traditionally it has been translated, \u201chis ways are eternal.\u201d However, in this context (see vv. 3, 7) it is more likely that the line speaks of the Lord taking the same route as in the days of Moses and Deborah (see Deut 33:2; Judg 5:4). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 154.
tn Or \u201ccrumbled,\u201d broke into pieces.\u201d
tn This verb has been traditionally understood as \u201cmeasure\u201d (from \u05de\u05d5\u05bc\u05d3, mud), but the immediately following context (vv. 6b\u20137) favors the meaning \u201cshake\u201d from \u05de\u05b8\u05d5\u05d3 (mavd; see HALOT 555 s.v.).
tn Heb \u201che stands.\u201d"}, {"pk": 2847498, "translation": "NET", "book": 35, "chapter": 3, "verse": 7, "text": "I see the tents of Cushan overwhelmed by trouble; the tent curtains of the land of Midian are shaking.", "comment": "tn R. D. Patterson takes \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea \u05d0\u05b2\u05d5\u05b6\u05df (takhat \u2019aven) in the first line as a place name, \u201cTahath-Aven.\u201d (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: \u201cI look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.\u201d
tn Heb \u201cunder trouble I saw the tents of Cushan.\u201dsn Cushan was located in southern Transjordan."}, {"pk": 2847499, "translation": "NET", "book": 35, "chapter": 3, "verse": 8, "text": "Is the LORD mad at the rivers? Are you angry with the rivers? Are you enraged at the sea? Is this why you climb into your horse-drawn chariots, your victorious chariots?", "comment": "tn Heb \u201cso that.\u201d Here \u05db\u05bc\u05b4\u05d9 (ki) is resultative. See the note on the phrase \u201cmake it\u201d in 2:18.
tn Heb \u201cyou mount your horses.\u201d As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, \u201cwhen you drove your horses, // your chariots to victory.\u201d
tn Or \u201cchariots of deliverance.\u201d
sn The following context suggests these questions should be answered, \u201cYes.\u201d The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord\u2019s anger (vv. 10, 15)."}, {"pk": 2847500, "translation": "NET", "book": 35, "chapter": 3, "verse": 9, "text": "Your bow is ready for action; you commission your arrows. Selah. You cause flash floods on the earth\u2019s surface.", "comment": "tn Heb \u201c[into] nakedness your bow is laid bare.\u201d
tn Heb \u201csworn in are the arrow-shafts with a word.\u201d The passive participle of \u05e9\u05c1\u05b8\u05d1\u05b7\u05e2 (shava\u2019), \u201cswear an oath,\u201d also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the Lord\u2019s arrows are personified and viewed as having received a commission which they have vowed to uphold. In Jer 47:6\u20137 the Lord\u2019s sword is given such a charge. In the Ugaritic myths Baal\u2019s weapons are formally assigned the task of killing the sea god Yam.
tn Heb \u201c[with] rivers you split open the earth.\u201d A literal rendering like \u201cYou split the earth with rivers\u201d (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery.sn As the Lord comes in a thunderstorm the downpour causes streams to swell to river-like proportions and spread over the surface of the ground, causing flash floods."}, {"pk": 2847501, "translation": "NET", "book": 35, "chapter": 3, "verse": 10, "text": "When the mountains see you, they shake. The torrential downpour sweeps through. The great deep shouts out; it lifts its hands high.", "comment": "tn Heb \u201ca heavy rain of waters passes by.\u201d Perhaps the flash floods produced by the downpour are in view here.
sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord\u2019s enemies.
sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord\u2019s power revealed in the storm."}, {"pk": 2847502, "translation": "NET", "book": 35, "chapter": 3, "verse": 11, "text": "The sun and moon stand still in their courses; the flash of your arrows drives them away, the bright light of your lightning-quick spear.", "comment": "tn Heb \u201cat the brightness of the lightning of your spear.\u201d
tn Or \u201cat the light of your arrows they vanish.\u201d
tn Heb \u201cin their lofty dwelling places.\u201d"}, {"pk": 2847503, "translation": "NET", "book": 35, "chapter": 3, "verse": 12, "text": "You furiously stomp on the earth, you angrily trample down the nations."}, {"pk": 2847504, "translation": "NET", "book": 35, "chapter": 3, "verse": 13, "text": "You march out to deliver your people, to deliver your special servant. You strike the leader of the wicked nation, laying him open from the lower body to the neck. Selah.", "comment": "tn Heb \u201claying bare [from] foundation to neck.\u201d
tn Heb \u201cyou strike the head from the house of wickedness.\u201d
tn Heb \u201canointed one.\u201d In light of the parallelism with \u201cyour people\u201d in the preceding line this could refer to Israel, but elsewhere the Lord\u2019s anointed one is always an individual. The Davidic king is the more likely referent here."}, {"pk": 2847505, "translation": "NET", "book": 35, "chapter": 3, "verse": 14, "text": "You pierce the heads of his warriors with a spear. They storm forward to scatter us; they shout with joy as if they were plundering the poor with no opposition.", "comment": "tc Heb \u201chis shafts.\u201d Some emend to \u201cyour shafts.\u201d The translation above assumes an emendation to \u05de\u05b7\u05d8\u05bc\u05b6\u05d4 (matteh, \u201cshaft, spear\u201d), the vav-yod (\u05d5-\u05d9) sequence being a corruption of an original he (\u05d4).
tn Heb \u201cme,\u201d but the author speaks as a representative of God\u2019s people.
tn Heb \u201ctheir rejoicing is like devouring the poor in secret.\u201d
tn Some take \u201cwarriors\u201d with the following line, in which case one should translate, \u201cyou pierce [his] head with a spear; his warriors storm forward to scatter us\u201d (cf. NIV). The meaning of the Hebrew term \u05e4\u05bc\u05b0\u05e8\u05b8\u05d6\u05d5\u05b9 (p\u00ffrazo), translated here \u201chis warriors,\u201d is uncertain."}, {"pk": 2847506, "translation": "NET", "book": 35, "chapter": 3, "verse": 15, "text": "But you trample on the sea with your horses, on the surging, raging waters.", "comment": "tn Heb \u201cthe foaming of the mighty [or \u201cmany\u201d] waters.\u201d"}, {"pk": 2847507, "translation": "NET", "book": 35, "chapter": 3, "verse": 16, "text": "I listened and my stomach churned; the sound made my lips quiver. My frame went limp, as if my bones were decaying, and I shook as I tried to walk. I long for the day of distress to come upon the people who attack us.", "comment": "tn Heb \u201cdecay entered my bones.\u201d
tc Heb \u201cbeneath me I shook, which\u2026.\u201d The Hebrew term \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading \u05d0\u05b2\u05e9\u05c1\u05bb\u05e8\u05b8\u05d9 (\u2019ashuray, \u201cmy steps\u201d) as well as an emendation of the preceding verb to a third plural form.
tn The translation assumes that \u05d0\u05b8\u05e0\u05d5\u05bc\u05d7\u05b7 (\u2019anuakh) is from the otherwise unattested verb \u05e0\u05b8\u05d5\u05b8\u05d7 (navakh, \u201csigh\u201d; see HALOT 680 s.v. II \u05e0\u05d5\u05d7; so also NEB). Most take this verb as \u05e0\u05d5\u05bc\u05d7\u05b7 (nuakh, \u201cto rest\u201d) and translate, \u201cI wait patiently\u201d (cf. NIV).
tn Heb \u201cto come up toward.\u201d
tn Heb \u201cmy insides trembled.\u201d"}, {"pk": 2847508, "translation": "NET", "book": 35, "chapter": 3, "verse": 17, "text": "When the fig tree does not bud, and there are no grapes on the vines; when the olive trees do not produce, and the fields yield no crops; when the sheep disappear from the pen, and there are no cattle in the stalls,", "comment": "tn Heb \u201cthe produce of the olive disappoints.\u201d
tn Heb \u201cfood.\u201d
tn Or \u201care cut off.\u201d
tn Or \u201cthough.\u201d"}, {"pk": 2847509, "translation": "NET", "book": 35, "chapter": 3, "verse": 18, "text": "I will rejoice because of the LORD; I will be happy because of the God who delivers me!", "comment": "tn Or \u201cin.\u201d"}, {"pk": 2847510, "translation": "NET", "book": 35, "chapter": 3, "verse": 19, "text": "The sovereign LORD is my source of strength. He gives me the agility of a deer; he enables me to negotiate the rugged terrain. (This prayer is for the song leader. It is to be accompanied by stringed instruments.)", "comment": "tn Heb \u201che makes my feet like those of deer.\u201d
tn Heb \u201che makes me walk on my high places.\u201d sn Difficult times are coming, but Habakkuk is confident the Lord will sustain him. Habakkuk will be able to survive, just as the deer negotiates the difficult rugged terrain of the high places without injury.
tn Heb \u201cFor the leader, on my stringed instruments.\u201d
tn Or perhaps, \u201cis my wall,\u201d that is, \u201cmy protector.\u201d"}, {"pk": 2847511, "translation": "NET", "book": 36, "chapter": 1, "verse": 1, "text": "This is the prophetic message that the LORD gave to Zephaniah son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah. Zephaniah delivered this message during the reign of King Josiah son of Amon of Judah:", "comment": "tn Heb \u201cin the days of.\u201d The words \u201cZephaniah delivered this message\u201d are supplied in the translation for clarification.
tn Heb \u201cThe word of the Lord which came to.\u201d"}, {"pk": 2847512, "translation": "NET", "book": 36, "chapter": 1, "verse": 2, "text": "\u201cI will destroy everything from the face of the earth,\u201d says the LORD.", "comment": "tn The Hebrew text combines the infinitive absolute of \u05d0\u05b8\u05e1\u05b7\u05e3 (\u2019asaf, \u201cgather up, sweep away\u201d) with a Hiphil prefixed first person form of \u05e1\u05d5\u05bc\u05e3 (suf, \u201ccome to an end\u201d; see Jer 8:13 for the same combination). This can be translated literally, \u201cSweeping away, I will bring to an end.\u201d Some prefer to emend the text so that the infinitive and finite form of the verb are from the same root (\u201cI will certainly sweep away,\u201d if from \u05d0\u05b8\u05e1\u05b7\u05e3 [cf. NEB, NIV, NRSV]; \u201cI will certainly bring to an end,\u201d if from \u05e1\u05d5\u05bc\u05e3). For a discussion of proposals see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 167, 169."}, {"pk": 2847513, "translation": "NET", "book": 36, "chapter": 1, "verse": 3, "text": "\u201cI will destroy people and animals; I will destroy the birds in the sky and the fish in the sea. (The idolatrous images of these creatures will be destroyed along with evil people.) I will remove humanity from the face of the earth,\u201d says the LORD.", "comment": "tn Heb \u201ccut off.\u201d
tn Heb \u201cAnd the stumbling blocks [or, \u201cruins\u201d] with the evil\u201d; or \u201cthe things that make the evil stumble.\u201d The line does not appear in the original form of the LXX; it may be a later scribal addition. The present translation assumes the \u201cstumbling blocks\u201d are idolatrous images of animals, birds, and fish. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 167, and Adele Berlin, Zephaniah (AB), 73-74."}, {"pk": 2847514, "translation": "NET", "book": 36, "chapter": 1, "verse": 4, "text": "\u201cI will attack Judah and all who live in Jerusalem. I will remove from this place every trace of Baal worship, as well as the very memory of the pagan priests.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201ccut off.\u201d
tc Heb \u201cof the pagan priests and priests.\u201d The first word (\u05db\u05bc\u05b0\u05de\u05b8\u05e8\u05b4\u05d9\u05dd, k\u00ffmarim) refers to idolatrous priests in its two other appearances in the OT (2 Kgs 23:5, Hos 10:5), while the second word (\u05db\u05bc\u05b9\u05d4\u05b2\u05e0\u05b4\u05d9\u05dd, kohanim) is the normal term for \u201cpriest\u201d and is used of both legitimate and illegitimate priests in the OT. It is likely that the second term, which is omitted in the LXX, is a later scribal addition to the Hebrew text, defining the extremely rare word that precedes (see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah [OTL], 167-68; cf. also NEB, NRSV). Some argue that both words are original; among the modern English versions that include both are NASB and NIV. Possibly the first word refers to outright pagan priests, while the second has in view once-legitimate priests of the Lord who had drifted into idolatrous practices. Another option is found in Adele Berlin, who translates, \u201cthe idolatrous priests among the priests,\u201d understanding the second word as giving the general category of which the idolatrous priests are a part (Zephaniah [AB 25A], 75).
tn Heb \u201cthe remnant of Baal.\u201d
tn Heb \u201cname.\u201d Here the \u201cname\u201d is figurative for the memory of those who bear it.
tn Heb \u201cI will stretch out my hand against,\u201d is an idiom for hostile action."}, {"pk": 2847515, "translation": "NET", "book": 36, "chapter": 1, "verse": 5, "text": "I will remove those who worship the stars in the sky from their rooftops, those who swear allegiance to the LORD while taking oaths in the name of their \u2018king,\u2019", "comment": "tn Heb \u201cthose who worship on their roofs the host of heaven.\u201d The \u201chost of heaven\u201d included the sun, moon, planets, and stars, all of which were deified in the ancient Near East.
tn The words \u201cI will remove\u201d are repeated from v. 4b for stylistic reasons. In the Hebrew text vv. 4b\u20136 contain a long list of objects for the verb \u201cI will remove\u201d in v. 4b. In the present translation a new sentence was begun at the beginning of v. 5 in keeping with the tendency of contemporary English to use shorter sentences.
tc The MT reads, \u201cthose who worship, those who swear allegiance to the Lord.\u201d The original form of the LXX omits the phrase \u201cthose who worship\u201d; it may have been accidentally repeated from the preceding line. J. J. M. Roberts prefers to delete as secondary the phrase \u201cthose who swear allegiance\u201d (J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah [OTL], 168).
tn Heb \u201cthose who swear by.\u201d
tn The referent of \u201ctheir king\u201d is unclear. It may refer sarcastically to a pagan god (perhaps Baal) worshiped by the people. Some English versions (cf. NEB, NASB, NRSV) prefer to emend the text to \u201cMilcom,\u201d the name of an Ammonite god (following some LXX mss, Syriac, and Vulgate) or \u201cMolech,\u201d a god to whom the Israelites offered their children (cf. NIV, NLT). For a discussion of the options, see Adele Berlin, Zephaniah (AB 25A), 75-77."}, {"pk": 2847516, "translation": "NET", "book": 36, "chapter": 1, "verse": 6, "text": "and those who turn their backs on the LORD and do not want the LORD\u2019s help or guidance.\u201d", "comment": "tn Heb \u201cwho do not seek the Lord and do not inquire of him.\u201d The present translation assumes the first verb refers to praying for divine help and the second to seeking his revealed will through an oracle. Note the usage of the two verbs in 2 Chr 20:3\u20134.
tn Heb \u201cturn back from [following] after.\u201d"}, {"pk": 2847517, "translation": "NET", "book": 36, "chapter": 1, "verse": 7, "text": "Be silent before the Lord GOD, for the LORD\u2019s day of judgment is almost here. The LORD has prepared a sacrificial meal; he has ritually purified his guests.", "comment": "tn Heb \u201cthe day of the Lord.\u201dsn The origin of the concept of \u201cthe day of the Lord\u201d is uncertain. It may have originated in the ancient Near Eastern idea of the sovereign\u2019s day of conquest, where a king would boast that he had concluded an entire military campaign in a single day (see D. Stuart, \u201cThe Sovereign\u2019s Day of Conquest,\u201d BASOR 221 [1976]: 159-64). In the OT the expression is applied to several acts of divine judgment, some historical and others still future (see A. J. Everson, \u201cThe Days of Yahweh,\u201d JBL 93 [1974]: 329-37). In the OT the phrase first appears in Amos (assuming that Amos predates Joel and Obadiah), where it seems to refer to a belief on the part of the northern kingdom that God would intervene on Israel\u2019s behalf and judge the nation\u2019s enemies. Amos affirms that the Lord\u2019s day of judgment is indeed approaching, but he declares that it will be a day of disaster, not deliverance, for Israel. Here in Zephaniah, the \u201cday of the Lord\u201d includes God\u2019s coming judgment of Judah, as well as a more universal outpouring of divine anger.
tn Or \u201cconsecrated\u201d (ASV, NAB, NASB, NIV, NRSV).
tn Heb \u201cLord Lord.\u201d The phrase \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b4\u05d4 (adonai y\u00ffhvih) is customarily rendered by Jewish tradition as \u201cLord God.\u201d
tn Or \u201cnear.\u201d
tn Heb \u201ca sacrifice.\u201d This same word also occurs in the following verse.sn Because a sacrificial meal presupposes the slaughter of animals, it is used here as a metaphor of the bloody judgment to come."}, {"pk": 2847518, "translation": "NET", "book": 36, "chapter": 1, "verse": 8, "text": "\u201cOn the day of the LORD\u2019s sacrificial meal, I will punish the princes and the king\u2019s sons, and all who wear foreign styles of clothing.", "comment": "tn Or \u201cofficials\u201d (NRSV, TEV); NLT \u201cleaders.\u201d
sn The very dress of the royal court, foreign styles of clothing, revealed the degree to which Judah had assimilated foreign customs."}, {"pk": 2847519, "translation": "NET", "book": 36, "chapter": 1, "verse": 9, "text": "On that day I will punish all who leap over the threshold, who fill the house of their master with wealth taken by violence and deceit.", "comment": "sn The point of the statement all who hop over the threshold is unclear. A ritual or superstition associated with the Philistine god Dagon may be in view (see 1 Sam 5:5).
tn Heb \u201cwho fill\u2026with violence and deceit.\u201d The expression \u201cviolence and deceit\u201d refers metonymically to the wealth taken by oppressive measures.
tn The referent of \u201ctheir master\u201d is unclear. The king or a pagan god may be in view."}, {"pk": 2847520, "translation": "NET", "book": 36, "chapter": 1, "verse": 10, "text": "On that day,\u201d says the LORD, \u201ca loud cry will go up from the Fish Gate, wailing from the city\u2019s newer district, and a loud crash from the hills.", "comment": "tn The words \u201cwill go up\u201d are supplied in the translation for clarification.
sn The Fish Gate was located on Jerusalem\u2019s north side (cf. 2 Chr 33:14; Neh 3:3; 12:39).
tn Heb \u201cfrom the second area.\u201d This may refer to an area northwest of the temple where the rich lived (see Adele Berlin, Zephaniah [AB 25A], 86; cf. NASB, NRSV \u201cthe Second Quarter\u201d; NIV \u201cthe New Quarter\u201d).
tn Heb \u201cgreat breaking.\u201d"}, {"pk": 2847521, "translation": "NET", "book": 36, "chapter": 1, "verse": 11, "text": "Wail, you who live in the market district, for all the merchants will disappear and those who count money will be removed.", "comment": "tn Heb \u201cin the Mortar.\u201d The Hebrew term \u05de\u05b7\u05db\u05b0\u05ea\u05bc\u05b5\u05e9\u05c1 (makhtesh, \u201cmortar\u201d) is apparently here the name of a low-lying area where economic activity took place.
tn Or perhaps \u201cCanaanites.\u201d Cf. BDB 489 s.v. I and II \u05db\u05bc\u05b0\u05e0\u05b7\u05e2\u05b2\u05e0\u05b4\u05d9. Translators have rendered the term either as \u201cthe merchant people\u201d (KJV, NKJV), \u201cthe traders\u201d (NRSV), \u201cmerchants\u201d (NEB, NIV), or, alternatively, \u201cthe people of Canaan\u201d (NASB).
tn Or \u201cbe destroyed.\u201d
tn Heb \u201cweigh out silver.\u201d
tn Heb \u201cbe cut off.\u201d In the Hebrew text of v. 11b the perfect verbal forms emphasize the certainty of the judgment, speaking of it as if it were already accomplished."}, {"pk": 2847522, "translation": "NET", "book": 36, "chapter": 1, "verse": 12, "text": "At that time I will search through Jerusalem with lamps. I will punish the people who are entrenched in their sin, those who think to themselves, \u2018The LORD neither rewards nor punishes.\u2019", "comment": "tn Heb \u201cwho thicken on their sediment.\u201d The imagery comes from wine making, where the wine, if allowed to remain on the sediment too long, will thicken into syrup. The image suggests that the people described here were complacent in their sinful behavior and interpreted the delay in judgment as divine apathy.
tn Heb \u201cwho say in their hearts.\u201d
tn Heb \u201cThe Lord does not do good nor does he do evil.\u201d"}, {"pk": 2847523, "translation": "NET", "book": 36, "chapter": 1, "verse": 13, "text": "Their wealth will be stolen and their houses ruined! They will not live in the houses they have built, nor will they drink the wine from the vineyards they have planted."}, {"pk": 2847524, "translation": "NET", "book": 36, "chapter": 1, "verse": 14, "text": "The LORD\u2019s great day of judgment is almost here; it is approaching very rapidly! There will be a bitter sound on the LORD\u2019s day of judgment; at that time warriors will cry out in battle.", "comment": "tn Heb \u201cthe sound of the day of the Lord, bitter [is] one crying out there, a warrior.\u201d The present translation does four things: (1) It takes \u05de\u05b7\u05e8 (mar, \u201cbitter\u201d) with what precedes (contrary to the accentuation of the MT). (2) It understands the participle \u05e6\u05b8\u05e8\u05b7\u05d7 (tsarakh, \u201ccry out in battle\u201d) as verbal with \u201cwarrior\u201d as its subject. (3) It takes \u05e9\u05c1\u05b8\u05dd (sham, \u201cthere\u201d) in a temporal sense, meaning \u201cthen, at that time.\u201d (4) It understands \u201cwarrior\u201d as collective.
tn Heb \u201cThe great day of the Lord.\u201d The words \u201cof judgment\u201d are supplied in the translation here and later in this verse for clarity. See the note on the expression \u201cday of judgment\u201d in v. 7."}, {"pk": 2847525, "translation": "NET", "book": 36, "chapter": 1, "verse": 15, "text": "That day will be a day of God\u2019s anger, a day of distress and hardship, a day of devastation and ruin, a day of darkness and gloom, a day of clouds and dark skies,", "comment": "tn Heb \u201ca day of wrath.\u201d The word \u201cGod\u2019s\u201d is supplied in the translation for clarification."}, {"pk": 2847526, "translation": "NET", "book": 36, "chapter": 1, "verse": 16, "text": "a day of trumpet blasts and battle cries. Judgment will fall on the fortified cities and the high corner towers.", "comment": "tn Heb \u201ca ram\u2019s horn.\u201d By metonymy the Hebrew text mentions the trumpet (\u201cram\u2019s horn\u201d) in place of the sound it produces (\u201ctrumpet blasts\u201d).
tn Heb \u201cagainst.\u201d The words \u201cjudgment will fall\u201d are supplied in the translation for clarification.
sn This description of the day of the Lord consists of an initial reference to anger, followed by four pairs of synonyms. The joining of synonyms in this way emphasizes the degree of the characteristic being described. The first two pairs focus on the distress and ruin that judgment will bring; the second two pairs picture this day of judgment as being very dark (darkness) and exceedingly overcast (gloom). The description concludes with the pairing of two familiar battle sounds, the blast on the ram\u2019s horn (trumpet blasts) and the war cries of the warriors (battle cries)."}, {"pk": 2847527, "translation": "NET", "book": 36, "chapter": 1, "verse": 17, "text": "I will bring distress on the people and they will stumble like blind men, for they have sinned against the LORD. Their blood will be poured out like dirt; their flesh will be scattered like manure.", "comment": "tn Some take the referent of \u201cflesh\u201d to be more specific here; cf. NEB (\u201cbowels\u201d), NAB (\u201cbrains\u201d), NIV (\u201centrails\u201d).
tn The words \u201cwill be scattered\u201d are supplied in the translation for clarity based on the parallelism with \u201cwill be poured out\u201d in the previous line.
tn Heb \u201cwalk.\u201d
tn \u201cThe people\u201d refers to mankind in general (see vv. 2\u20133) or more specifically to the residents of Judah (see vv. 4\u201313)."}, {"pk": 2847528, "translation": "NET", "book": 36, "chapter": 1, "verse": 18, "text": "Neither their silver nor their gold will be able to deliver them in the day of the LORD\u2019s angry judgment. The whole earth will be consumed by his fiery wrath. Indeed, he will bring terrifying destruction on all who live on the earth.\u201d", "comment": "tn Or \u201cland\u201d (cf. NEB). This same word also occurs at the end of the present verse.
tn It is not certain where the Lord\u2019s words end and the prophet\u2019s words begin. It is possible that Zephaniah begins speaking in the middle of v. 17 or at the beginning of v. 18 (note the third person pronouns referring to the Lord).
tn Or \u201cpassion\u201d; traditionally, \u201cjealousy.\u201d
tn Or \u201cfor.\u201d
tn Heb \u201ccomplete destruction, even terror, he will make.\u201d"}, {"pk": 2847529, "translation": "NET", "book": 36, "chapter": 2, "verse": 1, "text": "Bunch yourselves together like straw, you undesirable nation,", "comment": "tn The Hebrew text combines a Hitpolel imperative of \u05e7\u05b8\u05e9\u05c1\u05b7\u05e9\u05c1 (qashash) with a Qal imperative of the same root. Elsewhere this root appears in the polel stem with the meaning \u201cgather stubble.\u201d Zephaniah\u2019s command is ironic, implying the people are like stubble or straw. As such, they are vulnerable to the Lord\u2019s fiery judgment that will quickly consume them (see 1:18). See Adele Berlin, Zephaniah (AB 25A), 96.
tn Some relate this word to an Aramaic cognate meaning \u201cto be ashamed.\u201d With the negative particle it would then mean \u201cunashamed\u201d (cf. NIV \u201cshameful\u201d; NRSV \u201cshameless\u201d). However, elsewhere in biblical Hebrew the verb means \u201cto desire,\u201d or with the negative particle \u201cundesirable.\u201d Cf. also NEB \u201cunruly.\u201d"}, {"pk": 2847530, "translation": "NET", "book": 36, "chapter": 2, "verse": 2, "text": "before God\u2019s decree becomes reality and the day of opportunity disappears like windblown chaff, before the LORD\u2019s raging anger overtakes you \u2014 before the day of the LORD\u2019s angry judgment overtakes you!", "comment": "tn Heb \u201cbefore the giving birth of a decree.\u201d For various alternative readings, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 187-88.
tn Heb \u201cthe fury of the anger of the Lord.\u201d The synonyms are combined to emphasize the extreme degree of the Lord\u2019s anger.
tn Heb \u201ccomes upon.\u201d This phrase occurs twice in this verse.
tn The second half of the line reads literally, \u201clike chaff it passes by a day.\u201d The translation above assumes the \u201cday\u201d is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. 1."}, {"pk": 2847531, "translation": "NET", "book": 36, "chapter": 2, "verse": 3, "text": "Seek the LORD\u2019s favor, all you humble people of the land who have obeyed his commands! Strive to do what is right! Strive to be humble! Maybe you will be protected on the day of the LORD\u2019s angry judgment.", "comment": "tn Heb \u201cseek the Lord,\u201d but \u201cfavor\u201d seems to be implied from the final line of the verse.
tn Or \u201cpoor.\u201d The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.
tn The present translation assumes the Hebrew term \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 (mishpat) here refers to God\u2019s covenantal requirements and is a synonym for the Law. The word can mean \u201cjustice\u201d and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, \u201cwho have promoted the justice God demands.\u201d
tn Heb \u201cSeek what is right.\u201d
tn Heb \u201cSeek humility.\u201d
tn Heb \u201chidden.\u201d Cf. NEB \u201cit may be that you will find shelter\u201d; NRSV \u201cperhaps you may be hidden.\u201d"}, {"pk": 2847532, "translation": "NET", "book": 36, "chapter": 2, "verse": 4, "text": "Indeed, Gaza will be deserted and Ashkelon will become a heap of ruins. Invaders will drive away the people of Ashdod by noon, and Ekron will be overthrown.", "comment": "tn There is a sound play here in the Hebrew text: the name Gaza (\u05e2\u05b7\u05d6\u05bc\u05b8\u05d4, \u2019azzah) sounds like the word translated \u201cdeserted\u201d (\u05e2\u05b2\u05d6\u05d5\u05bc\u05d1\u05b8\u05d4, \u2019azuvah).
tn Or \u201ca desolate place.\u201d
tn Heb \u201cuprooted.\u201d There is a sound play here in the Hebrew text: the name \u201cEkron\u201d (\u05e2\u05b6\u05e7\u05b0\u05e8\u05d5\u05b9\u05df, \u2019eqron) sounds like the word translated \u201cuprooted\u201d (\u05ea\u05bc\u05b5\u05e2\u05b8\u05e7\u05b5\u05e8, te\u2019aqer).
tn Heb \u201c[As for] Ashdod, at noon they will drive her away.\u201dsn The reference to noon may suggest a sudden, quick defeat (see Jer 6:4; 15:8).
tn Or \u201cfor\u201d (KJV, NAB, NASB, NRSV)."}, {"pk": 2847533, "translation": "NET", "book": 36, "chapter": 2, "verse": 5, "text": "Those who live by the sea, the people who came from Crete, are as good as dead. The LORD has decreed your downfall, Canaan, land of the Philistines: \u201cI will destroy everyone who lives there!\u201d", "comment": "tn Heb \u201cWoe, inhabitants of the coast of the sea, nation of Kerethites.\u201d The Hebrew term \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cah, woe\u201d), is used to mourn the dead and express outwardly one\u2019s sorrow (see 1 Kgs 13:30; Jer 22:18; 34:5). By using it here the prophet mourns in advance the downfall of the Philistines, thereby emphasizing the certainty of their demise (\u201cas good as dead\u201d). Some argue the word does not have its earlier connotation here and is simply an attention-getting interjection, equivalent to \u201cHey!\u201d
tn Heb \u201cI will destroy you so there is no inhabitant [remaining].\u201d
tn Heb \u201cKerethites,\u201d a people settled alongside the Philistines in the coastal areas of southern Palestine (cf. 1 Sam 30:14; Ezek 25:16). They originally came from the island of Crete.
tn Heb \u201cthe word of the Lord is against you.\u201d"}, {"pk": 2847534, "translation": "NET", "book": 36, "chapter": 2, "verse": 6, "text": "The seacoast will be used as pasture lands by the shepherds and as pens for their flocks.", "comment": "tn The NIV here supplies the phrase \u201cwhere the Kerethites dwell\u201d (\u201cKerethites\u201d is translated in v. 5 as \u201cthe people who came from Crete\u201d) as an interpretive gloss, but this phrase is not in the MT. The NAB likewise reads \u201cthe coastland of the Cretans,\u201d supplying \u201cCretans\u201d here.
tn The Hebrew phrase here is \u05e0\u05b0\u05d5\u05b9\u05ea \u05db\u05bc\u05b0\u05e8\u05b9\u05ea (n\u00ffvot k\u00ffrot). The first word is probably a plural form of \u05e0\u05b8\u05d5\u05b8\u05d4 (navah, \u201cpasture\u201d). The meaning of the second word is unclear. It may be a synonym of the preceding word (cf. NRSV \u201cpastures, meadows for shepherds\u201d); there is a word \u05db\u05bc\u05b7\u05e8 (kar, \u201cpasture\u201d) in biblical Hebrew, but elsewhere it forms its plural with a masculine ending. Some have suggested the meaning \u201cwells\u201d or \u201ccaves\u201d used as shelters (cf. NEB \u201cshepherds\u2019 huts\u201d); in this case, one might translate, \u201cThe seacoast will be used for pasturelands; for shepherds\u2019 wells/caves.\u201d"}, {"pk": 2847535, "translation": "NET", "book": 36, "chapter": 2, "verse": 7, "text": "Those who are left from the kingdom of Judah will take possession of it. By the sea they will graze, in the houses of Ashkelon they will lie down in the evening, for the LORD their God will intervene for them and restore their prosperity.", "comment": "tc Heb \u201con them,\u201d but the antecedent of the masculine pronoun is unclear. It may refer back to the \u201cpasture lands,\u201d though that noun is feminine. It is preferable to emend the text from \u05e2\u05b2\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd (\u2019alehem) to \u05e2\u05b7\u05dc\u05be\u05d4\u05b7\u05d9\u05bc\u05b8\u05dd (\u2019al-hayyam, \u201cby the sea\u201d) an emendation that assumes a misdivision and transposition of letters in the MT (cf. NEB \u201cThey shall pasture their flocks by the sea\u201d). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 192.
tn Traditionally, \u201crestore their captivity,\u201d i.e., bring back their captives, but it is more likely the expression means \u201crestore their fortunes\u201d in a more general sense (cf. NEB, NASB, NIV, NRSV).
tn The referent of the pronominal subject (\u201cthey\u201d) is unclear. It may refer (1) to the shepherds (in which case the first verb should be translated, \u201cpasture their sheep,\u201d cf. NEB), or (2) to the Judahites occupying the area, who are being compared to sheep (cf. NIV, \u201cthere they will find pasture\u201d).
tn Heb \u201cthe remnant of the house of Judah.\u201d
tn Or \u201cwill care for them.\u201d
tn Or \u201cthe coast will belong to the remnant of the house of Judah.\u201d"}, {"pk": 2847536, "translation": "NET", "book": 36, "chapter": 2, "verse": 8, "text": "\u201cI have heard Moab\u2019s taunts and the Ammonites\u2019 insults. They taunted my people and verbally harassed those living in Judah.", "comment": "tn Heb \u201cand they made great [their mouth?] against their territory.\u201d Other possible translation options include (1) \u201cthey enlarged their own territory\u201d (cf. NEB) and (2) \u201cthey bragged about [the size] of their own territory.\u201d
tn Heb \u201cwho.\u201d A new sentence was begun here in the translation for stylistic reasons."}, {"pk": 2847537, "translation": "NET", "book": 36, "chapter": 2, "verse": 9, "text": "Therefore, as surely as I live,\u201d says the LORD who commands armies, the God of Israel, \u201cbe certain that Moab will become like Sodom and the Ammonites like Gomorrah. They will be overrun by weeds, filled with salt pits, and permanently desolate. Those of my people who are left will plunder their belongings; those who are left in Judah will take possession of their land.\u201d", "comment": "tn Heb \u201cthem.\u201d The actual object of the plundering, \u201ctheir belongings,\u201d has been specified in the translation for clarity.
tn Heb \u201c[the] nation.\u201d For clarity the \u201cnation\u201d has been specified as \u201cJudah\u201d in the translation.
tn The Hebrew text reads \u05d5\u05bc\u05de\u05b4\u05db\u05b0\u05e8\u05b5\u05d4\u05be\u05de\u05b6\u05dc\u05b7\u05d7 (umikhreh-melakh, \u201cand a [?] of salt\u201d). The meaning of the first word is unclear, though \u201cpit\u201d (NASB, NIV, NRSV; NKJV \u201csaltpit\u201d), \u201cmine,\u201d and \u201cheap\u201d (cf. NEB \u201ca rotting heap of saltwort\u201d) are all options. The words \u201cfilled with\u201d are supplied for clarification.
tn The Hebrew text reads \u05de\u05b4\u05de\u05b0\u05e9\u05c1\u05b7\u05e7 \u05d7\u05b8\u05e8\u05d5\u05bc\u05dc (mimshaq kharul, \u201c[?] of weeds\u201d). The meaning of the first word is unknown. The present translation (\u201cThey will be overrun by weeds\u201d) is speculative, based on the general sense of the context. For a defense of \u201coverrun\u201d on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB \u201ca pile of weeds\u201d; NIV \u201ca place of weeds\u201d; NRSV \u201ca land possessed by nettles.\u201d
tn Or \u201cThe remnant of my people.\u201d"}, {"pk": 2847538, "translation": "NET", "book": 36, "chapter": 2, "verse": 10, "text": "This is how they will be repaid for their arrogance, for they taunted and verbally harassed the people of the LORD who commands armies.", "comment": "tn Heb \u201cmade great [their mouth?] against\u201d (cf. the last phrase of v. 8).
tn Heb \u201cthis is for them in place of their arrogance.\u201d"}, {"pk": 2847539, "translation": "NET", "book": 36, "chapter": 2, "verse": 11, "text": "The LORD will terrify them, for he will weaken all the gods of the earth. All the distant nations will worship the LORD in their own lands.", "comment": "tn Heb \u201cand all the coastlands of the nations will worship [or, \u201cbow down\u201d] to him, each from his own place.\u201d
tn Heb \u201cwill be awesome over [or, \u201cagainst\u201d] them.\u201d
tn Or \u201ccertainly.\u201d
tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed \u201cweaken,\u201d then this line may be referring to the reduction of these gods\u2019 territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB \u201creduce to beggary\u201d; NASB \u201cstarve\u201d; NIV \u201cwhen he destroys\u201d; NRSV \u201cshrivel.\u201d"}, {"pk": 2847540, "translation": "NET", "book": 36, "chapter": 2, "verse": 12, "text": "\u201cYou Ethiopians will also die by my sword!\u201d", "comment": "sn Though there is no formal introduction, these words are apparently spoken by the Lord (note my sword).
tn Heb \u201cCushites.\u201d This is traditionally assumed to refer to people from the region south of Egypt, i.e., Nubia or northern Sudan, referred to as \u201cEthiopia\u201d by classical authors (not the more recent Abyssinia).
tn Heb \u201cAlso you Cushites, who lie dead by my sword.\u201d"}, {"pk": 2847541, "translation": "NET", "book": 36, "chapter": 2, "verse": 13, "text": "The LORD will attack the north and destroy Assyria. He will make Nineveh a heap of ruins; it will be as barren as the desert.", "comment": "tn Or \u201cdry.\u201d
tn Heb \u201cHe\u201d; the referent (the Lord) has been specified in the translation for clarity.
tn Heb \u201che will stretch out his hand against the north.\u201d"}, {"pk": 2847542, "translation": "NET", "book": 36, "chapter": 2, "verse": 14, "text": "Flocks and herds will lie down in the middle of it, as well as every kind of wild animal. Owls will sleep in the tops of its support pillars; they will hoot through the windows. Rubble will cover the thresholds; even the cedar work will be exposed to the elements.", "comment": "tn Heb \u201crubble [will be] on the threshold.\u201d \u201cRubble\u201d translates the Hebrew word \u05d7\u05b9\u05e8\u05b6\u05d1 (khorev, \u201cdesolation\u201d). Some emend to \u05e2\u05b9\u05e8\u05b5\u05d1 (\u2019orev, \u201craven\u201d) following the LXX and Vulgate; Adele Berlin translates, \u201cA voice shall shriek from the window \u2013 a raven at the sill\u201d (Zephaniah [AB 25A], 104).
tn Heb \u201cone will expose.\u201d The subject is probably indefinite, though one could translate, \u201cfor he [i.e., God] will lay bare.\u201d
tn The meaning of the Hebrew word translated \u201ccedar work\u201d (so NASB, NRSV) is unclear; NIV has \u201cthe beams of cedar.\u201d
tn Heb \u201ca sound will sing in the window.\u201d If some type of owl is in view, \u201choot\u201d is a more appropriate translation (cf. NEB, NRSV).
tn The Hebrew text reads here \u05d2\u05bc\u05b7\u05dd\u05be\u05e7\u05b8\u05d0\u05b7\u05ea \u05d2\u05bc\u05b7\u05dd\u05be\u05e7\u05b4\u05e4\u05bc\u05b9\u05d3 (gam-qa\u2019at gam-qippod). The term \u05e7\u05b8\u05d0\u05b7\u05ea refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (Isa 34:11); one of the most common translations is \u201cowl\u201d (cf. NEB \u201chorned owl\u201d; NIV, NRSV \u201cdesert owl\u201d; contra NASB \u201cpelican\u201d). The term \u05e7\u05b4\u05e4\u05bc\u05b9\u05d3 may also refer to a type of bird (cf. NEB \u201cruffed bustard\u201d; NIV, NRSV \u201cscreech owl\u201d). Some suggest a rodent may be in view (cf. NASB \u201chedgehog\u201d); this is not unreasonable, for a rodent or some other small animal would be able to sleep in the tops of pillars which would be lying in the ruins of the fallen buildings.
tn Heb \u201c[and] all the wild animals of a nation.\u201d How \u05d2\u05d5\u05b9\u05d9 (goy, \u201cnation\u201d) relates to what precedes is unclear. It may be a corruption of another word. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 193.
tn Heb \u201cflocks.\u201d The Hebrew word can refer to both flocks of sheep and herds of cattle."}, {"pk": 2847543, "translation": "NET", "book": 36, "chapter": 2, "verse": 15, "text": "This is how the once-proud city will end up \u2014 the city that was so secure. She thought to herself, \u201cI am unique! No one can compare to me!\u201d What a heap of ruins she has become, a place where wild animals live! Everyone who passes by her taunts her and shakes his fist.", "comment": "tn Heb \u201chisses\u201d; or \u201cwhistles.\u201d
tn Heb \u201cI [am], and besides me there is no other.\u201d
sn Hissing (or whistling) and shaking the fist were apparently ways of taunting a defeated foe or an object of derision in the culture of the time.
tn Heb \u201cthis is the proud city.\u201d
tn Heb \u201cthe one that lived securely.\u201d
tn Heb \u201cthe one who says in her heart.\u201d"}, {"pk": 2847544, "translation": "NET", "book": 36, "chapter": 3, "verse": 1, "text": "The filthy, stained city is as good as dead; the city filled with oppressors is finished!", "comment": "tn The present translation assumes \u05de\u05b9\u05e8\u05b0\u05d0\u05b8\u05d4 (mor\u2019ah) is derived from \u05e8\u05b9\u05d0\u05b4\u05d9 (ro\u2019i,\u201cexcrement\u201d; see Jastrow 1436 s.v. \u05e8\u05b3\u05d0\u05b4\u05d9). The following participle, \u201cstained,\u201d supports this interpretation (cf. NEB \u201cfilthy and foul\u201d; NRSV \u201csoiled, defiled\u201d). Another option is to derive the form from \u05de\u05b8\u05e8\u05b8\u05d4 (marah, \u201cto rebel\u201d); in this case the term should be translated \u201crebellious\u201d (cf. NASB, NIV \u201crebellious and defiled\u201d). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I \u05de\u05e8\u05d0 and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.
tn Heb \u201cWoe, soiled and stained one, oppressive city.\u201d The verb \u201cis finished\u201d is supplied in the second line. On the Hebrew word \u05d4\u05d5\u05b9\u05d9 (hoy, \u201cah, woe\u201d), see the note on the word \u201cdead\u201d in 2:5.sn The following verses show that Jerusalem, personified as a woman (\u201cshe\u201d), is the referent."}, {"pk": 2847545, "translation": "NET", "book": 36, "chapter": 3, "verse": 2, "text": "She is disobedient; she refuses correction. She does not trust the LORD; she does not seek the advice of her God.", "comment": "tn Heb \u201cshe does not hear a voice\u201d Refusing to listen is equated with disobedience.
tn Heb \u201cshe does not receive correction.\u201d The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).
tn Heb \u201cdraw near to.\u201d The present translation assumes that the expression \u201cdraw near to\u201d refers to seeking God\u2019s will (see 1 Sam 14:36)."}, {"pk": 2847546, "translation": "NET", "book": 36, "chapter": 3, "verse": 3, "text": "Her princes are as fierce as roaring lions; her rulers are as hungry as wolves in the desert, who completely devour their prey by morning.", "comment": "tn Or \u201cofficials.\u201d
tn Heb \u201cthey do not gnaw [a bone] at morning.\u201d The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129.
tn Heb \u201cher judges [are] wolves of the evening,\u201d that is, wolves that prowl at night. The translation assumes an emendation to \u05e2\u05b2\u05e8\u05b8\u05d1\u05b8\u05d4 (\u2019aravah, \u201cdesert\u201d). For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 128. The metaphor has been translated as a simile (\u201cas hungry as\u201d) for clarity.
tn Traditionally \u201cjudges.\u201d
tn Heb \u201cher princes in her midst are roaring lions.\u201d The metaphor has been translated as a simile (\u201cas fierce as\u201d) for clarity."}, {"pk": 2847547, "translation": "NET", "book": 36, "chapter": 3, "verse": 4, "text": "Her prophets are proud; they are deceitful men. Her priests defile what is holy; they break God\u2019s laws.", "comment": "tn Heb \u201cthey treat violently [the] law.\u201d
tn Or \u201cdefile the temple.\u201dsn These priests defile what is holy by not observing the proper distinctions between what is ritually clean and unclean (see Ezek 22:26).
sn Applied to prophets, the word \u05e4\u05bc\u05b9\u05d7\u05b2\u05d6\u05b4\u05d9\u05dd (pokhazim, \u201cproud\u201d) probably refers to their audacity in passing off their own words as genuine prophecies from the Lord (see Jer 23:32)."}, {"pk": 2847548, "translation": "NET", "book": 36, "chapter": 3, "verse": 5, "text": "The just LORD resides within her; he commits no unjust acts. Every morning he reveals his justice. At dawn he appears without fail. Yet the unjust know no shame.", "comment": "tn Heb \u201cat the light he is not missing.\u201d Note that NASB (which capitalizes pronouns referring to Deity) has divided the lines differently: \u201cEvery morning He brings His justice to light; // He does not fail.\u201d
tn Or \u201che does no injustice.\u201d
tn The word \u201cresides\u201d is supplied for clarification.
tn Heb \u201cgives\u201d; or \u201cdispenses.\u201d"}, {"pk": 2847549, "translation": "NET", "book": 36, "chapter": 3, "verse": 6, "text": "\u201cI destroyed nations; their walled cities are in ruins. I turned their streets into ruins; no one passes through them. Their cities are desolate; no one lives there.", "comment": "tn This Hebrew verb (\u05e6\u05b8\u05d3\u05b8\u05d4, tsadah) occurs only here in the OT, but its meaning is established from the context and from an Aramaic cognate.
tn Heb \u201ccorner towers\u201d; NEB, NRSV \u201cbattlements.\u201d
tn Heb \u201ccut off.\u201d
tn Heb \u201cso that there is no man, without inhabitant.\u201d"}, {"pk": 2847550, "translation": "NET", "book": 36, "chapter": 3, "verse": 7, "text": "I thought, \u2018Certainly you will respect me! Now you will accept correction!\u2019 If she had done so, her home would not be destroyed by all the punishments I have threatened. But they eagerly sinned in everything they did.", "comment": "tn Heb \u201cBut they got up early, they made corrupt all their actions.\u201d The phrase \u201cthey got up early\u201d probably refers to their eagerness to engage in sinful activities.
tn Heb \u201call which I have punished her.\u201d The precise meaning of this statement and its relationship to what precedes are unclear.
tn Heb \u201ccut off.\u201d
tn Or \u201cdwelling place.\u201d
tn Or \u201cfear.\u201d The second person verb form (\u201cyou will respect\u201d) is feminine singular, indicating that personified Jerusalem is addressed. sn God\u2019s judgment of the nations (v. 6) was an object lesson for Israel\u2019s benefit.
tn Heb \u201csaid.\u201d"}, {"pk": 2847551, "translation": "NET", "book": 36, "chapter": 3, "verse": 8, "text": "Therefore you must wait patiently for me,\u201d says the LORD, \u201cfor the day when I attack and take plunder. I have decided to gather nations together and assemble kingdoms, so I can pour out my fury on them \u2014 all my raging anger. For the whole earth will be consumed by my fiery anger.", "comment": "tn Or \u201ccertainly.\u201d
tn Heb \u201cfor my decision is.\u201d
tn Heb \u201cwhen I arise for plunder.\u201d The present translation takes \u05e2\u05b7\u05d3 (\u2019ad) as \u201cplunder.\u201d Some, following the LXX, repoint the term \u05e2\u05b5\u05d3 (\u2019ed) and translate, \u201cas a witness\u201d (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes \u05dc\u05b0\u05e2\u05b7\u05d3 (l\u00ff\u2019ad) in a temporal sense (\u201cforever\u201d) and translates \u201conce and for all\u201d (Zephaniah [AB 25A], 133).
tn The second person verb form (\u201cyou must wait patiently\u201d) is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see 2:3) are in view. Because of Jerusalem\u2019s sin, they must patiently wait for judgment to pass before their vindication arrives."}, {"pk": 2847552, "translation": "NET", "book": 36, "chapter": 3, "verse": 9, "text": "Know for sure that I will then enable the nations to give me acceptable praise. All of them will invoke the LORD\u2019s name when they pray, and will worship him in unison.", "comment": "tn Heb \u201cso that [they] will serve him [with] one shoulder.\u201d
tn Heb \u201cCertainly [or perhaps, \u201cFor\u201d] then I will restore to the nations a pure lip.\u201d sn I will then enable the nations to give me acceptable praise. This apparently refers to a time when the nations will reject their false idol-gods and offer genuine praise to the one true God.
tn Heb \u201cso that all of them will call on the name of the Lord.\u201d"}, {"pk": 2847553, "translation": "NET", "book": 36, "chapter": 3, "verse": 10, "text": "From beyond the rivers of Ethiopia, those who pray to me will bring me tribute.", "comment": "tn Heb \u201cthose who pray to me, the daughter of my dispersed ones.\u201d The meaning of the phrase is unclear. Perhaps the text is corrupt at this point or a proper name should be understood. For a discussion of various options see Adele Berlin, Zephaniah (AB 25A), 134-35.sn It is not certain if those who pray to me refers to the converted nations or to God\u2019s exiled covenant people.
tn Or \u201cNubia\u201d; Heb \u201cCush.\u201d \u201cCush\u201d is traditionally assumed to refer to the region south of Egypt, i.e. Nubia or northern Sudan, referred to as \u201cEthiopia\u201d by classical authors (not the more recent Abyssinia)."}, {"pk": 2847554, "translation": "NET", "book": 36, "chapter": 3, "verse": 11, "text": "In that day you will not be ashamed of all your rebelliousness against me, for then I will remove from your midst those who proudly boast, and you will never again be arrogant on my holy hill.", "comment": "sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.
tn Heb \u201cIn that day you not be ashamed because of all your actions, [in] which you rebelled against me.\u201d
tn Heb \u201cthe arrogant ones of your pride.\u201d"}, {"pk": 2847555, "translation": "NET", "book": 36, "chapter": 3, "verse": 12, "text": "I will leave in your midst a humble and meek group of people, and they will find safety in the LORD\u2019s presence.", "comment": "tn Heb \u201cneedy and poor people.\u201d The terms often refer to a socioeconomic group, but here they may refer to those who are humble in a spiritual sense.
tn Heb \u201cand they will take refuge in the name of the Lord.\u201d sn Safety in the Lord\u2019s presence. From the time the Lord introduced his special covenant name (Yahweh) to Moses, it served as a reminder of his protective presence as Israel\u2019s faithful deliverer."}, {"pk": 2847556, "translation": "NET", "book": 36, "chapter": 3, "verse": 13, "text": "The Israelites who remain will not act deceitfully. They will not lie, and a deceitful tongue will not be found in their mouth. Indeed, they will graze peacefully like sheep and lie down; no one will terrify them.\u201d", "comment": "tn Or \u201cthe remnant of Israel.\u201d
tn The words \u201cpeacefully like sheep\u201d are supplied in the translation for clarification."}, {"pk": 2847557, "translation": "NET", "book": 36, "chapter": 3, "verse": 14, "text": "Shout for joy, Daughter Zion! Shout out, Israel! Be happy and boast with all your heart, Daughter Jerusalem!", "comment": "sn This phrase is used as an epithet for the city and the nation. \u201cDaughter\u201d may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader."}, {"pk": 2847558, "translation": "NET", "book": 36, "chapter": 3, "verse": 15, "text": "The LORD has removed the judgment against you; he has turned back your enemy. Israel\u2019s king, the LORD, is in your midst! You no longer need to fear disaster.", "comment": "tn Heb \u201cyour judgments,\u201d that is, \u201cthe judgments directed against you.\u201d The translation reflects the implications of the parallelism."}, {"pk": 2847559, "translation": "NET", "book": 36, "chapter": 3, "verse": 16, "text": "On that day they will say to Jerusalem, \u201cDon\u2019t be afraid, Zion! Your hands must not be paralyzed from panic!", "comment": "tn Heb \u201cit will be said.\u201d The passive construction has been translated as active for stylistic reasons.
tn Heb \u201cyour hands must not go limp.\u201d"}, {"pk": 2847560, "translation": "NET", "book": 36, "chapter": 3, "verse": 17, "text": "The LORD your God is in your midst; he is a warrior who can deliver. He takes great delight in you; he renews you by his love; he shouts for joy over you.\u201d", "comment": "tn Heb \u201che rejoices over you with a shout of joy.\u201d
tn Heb \u201che rejoices over you with joy.\u201d
tc The MT reads, \u201che is silent in his love,\u201d but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, \u201che causes [you] to be silent by his love,\u201d that is, \u201che soothes [you] by his love.\u201d The present translation follows the LXX and assumes an original reading \u05d9\u05b0\u05d7\u05b7\u05d3\u05bc\u05b5\u05e9\u05c1 (y\u00ffkhaddesh, \u201che renews\u201d) with ellipsis of the object (\u201cyou\u201d)."}, {"pk": 2847561, "translation": "NET", "book": 36, "chapter": 3, "verse": 18, "text": "\u201cAs for those who grieve because they cannot attend the festivals \u2014 I took them away from you; they became tribute and were a source of shame to you.", "comment": "tn Heb \u201cThe ones grieving from an assembly I gathered from you they were, tribute upon her, a reproach.\u201d Any translation of this difficult verse must be provisional at best. The present translation assumes three things: (1) The preposition \u05de\u05b4\u05df (min) prefixed to \u201cassembly\u201d is causal (the individuals are sorrowing because of the assemblies or festivals they are no longer able to hold). (2) \u05de\u05b7\u05e9\u05c2\u05b0\u05d0\u05b5\u05ea (mas\u2019et) means \u201ctribute\u201d and refers to the exiled people being treated as the spoils of warfare (see R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 385-86). (3) The third feminine singular suffix refers to personified Jerusalem, which is addressed earlier in the verse (the pronominal suffix in \u201cfrom you\u201d is second feminine singular). For other interpretive options see Adele Berlin, Zephaniah (AB 25A), 146."}, {"pk": 2847562, "translation": "NET", "book": 36, "chapter": 3, "verse": 19, "text": "Look, at that time I will deal with those who mistreated you. I will rescue the lame sheep and gather together the scattered sheep. I will take away their humiliation and make the whole earth admire and respect them.", "comment": "tn The word \u201csheep\u201d is supplied for clarification. As in Mic 4:6\u20137, the exiles are here pictured as injured and scattered sheep whom the divine shepherd rescues from danger.
tn Heb \u201cI will make them into praise and a name, in all the earth, their shame.\u201d The present translation assumes that \u201ctheir shame\u201d specifies \u201cthem\u201d and that \u201cname\u201d stands here for a good reputation."}, {"pk": 2847563, "translation": "NET", "book": 36, "chapter": 3, "verse": 20, "text": "At that time I will lead you \u2014 at the time I gather you together. Be sure of this! I will make all the nations of the earth respect and admire you when you see me restore you,\u201d says the LORD.", "comment": "tn Heb \u201cI will make you into a name and praise among all the peoples of the earth.\u201d Here the word \u201cname\u201d carries the nuance of \u201cgood reputation.\u201d
tn Heb \u201cwhen I restore your fortunes to your eyes.\u201d See the note on the phrase \u201crestore them\u201d in 2:7.
tn In this line the second person pronoun is masculine plural, indicating that the exiles are addressed.
tn Or \u201cfor.\u201d"}, {"pk": 2847564, "translation": "NET", "book": 37, "chapter": 1, "verse": 1, "text": "On the first day of the sixth month of King Darius\u2019 second year, the LORD spoke this message through the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak:", "comment": "sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.
tn The typical translation \u201cJoshua (the) son of Jehozadak, the high priest\u201d (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicates that Joshua was high priest (see also Ezra 5:1\u20132; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2, where the same solution has been employed in the translation.
sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520 b.c. according to the modern (Julian) calendar.
tn Heb \u201cthe word of the Lord came by the hand of Haggai the prophet\u201d (\u05d1\u05bc\u05b0\u05d9\u05b7\u05d3\u05be\u05d7\u05b7\u05d2\u05bc\u05b7\u05d9, b\u00ffyad-khaggay). This suggests that the prophet is only an instrument of the Lord; the Lord is to be viewed as the true author (see 1:3; 2:1; Mal 1:1)."}, {"pk": 2847565, "translation": "NET", "book": 37, "chapter": 1, "verse": 2, "text": "The LORD who rules over all says this: \u201cThese people have said, \u2018The time for rebuilding the LORD\u2019s temple has not yet come.\u2019\u201d", "comment": "sn The epithet Lord who rules over all occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea, y\u00ffhvah ts\u00ffva\u2019ot), traditionally translated \u201cLord of hosts\u201d (so KJV, NAB, NASB; cf. NIV, NLT \u201cLord Almighty\u201d; NCV, CEV \u201cLord All-Powerful\u201d), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.
tn Heb \u201cthe time has not come, the time for the house of the Lord to be built\u201d (similar KJV). A number of English versions refer to \u201crebuilding\u201d (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon\u2019s temple is actually in view."}, {"pk": 2847566, "translation": "NET", "book": 37, "chapter": 1, "verse": 3, "text": "So the LORD spoke through the prophet Haggai as follows:", "comment": "tn Heb \u201cand the word of the Lord came by the hand of Haggai the prophet, saying.\u201d Cf. the similar expression in v. 1 and the note there."}, {"pk": 2847567, "translation": "NET", "book": 37, "chapter": 1, "verse": 4, "text": "\u201cIs it right for you to live in richly paneled houses while my temple is in ruins?", "comment": "sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV \u201cfancy houses\u201d; TEV \u201cwell-built houses\u201d; NLT \u201cluxurious houses\u201d). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.
tn Heb \u201cIs it time for you, [yes] you, to live in paneled houses, while this house is in ruins\u201d; NASB \u201clies desolate\u201d; NIV \u201cremains a ruin.\u201d"}, {"pk": 2847568, "translation": "NET", "book": 37, "chapter": 1, "verse": 5, "text": "Here then is what the LORD who rules over all says: \u2018Think carefully about what you are doing.", "comment": "tn Heb \u201cSet your heart upon your ways\u201d (see 2:15, 18); traditionally \u201cConsider your ways\u201d (so KJV, ASV, NAB, NASB)."}, {"pk": 2847569, "translation": "NET", "book": 37, "chapter": 1, "verse": 6, "text": "You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.\u2019\u201d", "comment": "tn Some translate \u201cpockets\u201d (so NLT) but the Hebrew word \u05e6\u05b0\u05e8\u05d5\u05b9\u05e8 (ts\u00ffror) refers to a bag, pouch, or purse of money (BDB 865 s.v. \u05e6\u05b0\u05e8\u05d5\u05b9\u05e8; HALOT 1054 s.v. \u05e6\u05b0\u05e8\u05d5\u05b9\u05e8 1). Because coinage had been invented by the Persians and was thus in use in Haggai\u2019s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English \u201cpurse\u201d (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses \u201cmoney bags.\u201d"}, {"pk": 2847570, "translation": "NET", "book": 37, "chapter": 1, "verse": 7, "text": "\u201cMoreover, the LORD who rules over all says: \u2018Pay close attention to these things also.", "comment": "tn Heb \u201cSet your heart upon your ways\u201d; see v. 5."}, {"pk": 2847571, "translation": "NET", "book": 37, "chapter": 1, "verse": 8, "text": "Go up to the hill country and bring back timber to build the temple. Then I will be pleased and honored,\u2019 says the LORD.", "comment": "tn The Hebrew verb \u05d0\u05b6\u05db\u05bc\u05b8\u05d1\u05b0\u05d3\u05b8 (\u2019ekkavda) appears to be a defectively written cohortative (\u201cthat I may be glorified\u201d). The cohortatives (note that the preceding \u05d0\u05b6\u05e8\u05b0\u05e6\u05b6\u05d4, \u2019ertseh, \u201cI will be pleased,\u201d may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV \u201cso that\u201d; CEV \u201cso\u201d) following the imperatives of v. 8a (\u201cgo up,\u201d \u201cbring back,\u201d \u201cbuild\u201d).
sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).
tn Heb \u201cand build the house\u201d (so NIV, NRSV), with \u201chouse\u201d referring specifically to the temple here."}, {"pk": 2847572, "translation": "NET", "book": 37, "chapter": 1, "verse": 9, "text": "\u2018You expected a large harvest, but instead there was little, and when you brought it home it disappeared right away. Why?\u2019 asks the LORD who rules over all. \u2018Because my temple remains in ruins, thanks to each of you favoring his own house!", "comment": "tn Heb \u201cand each of you runs to his own house\u201d; NIV \u201cis busy with\u201d; TEV \u201cis busy working on\u201d; NCV \u201cwork hard for.\u201d
tn Heb \u201cI blew it away\u201d (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with \u05e0\u05b8\u05e9\u05c1\u05b7\u05d1, nashav).
tn Heb \u201clook!\u201d (\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4, hinneh). The term, an interjection, draws attention to the point being made."}, {"pk": 2847573, "translation": "NET", "book": 37, "chapter": 1, "verse": 10, "text": "This is why the sky has held back its dew and the earth its produce.", "comment": "tn The Hebrew text has \u201cover you\u201d (so KJV), but this is redundant in contemporary English and has been left untranslated.
sn This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam\u2019s disobedience (Gen 3:17\u201319; see Rom 8:20\u201322)."}, {"pk": 2847574, "translation": "NET", "book": 37, "chapter": 1, "verse": 11, "text": "Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.\u2019\u201d", "comment": "tn Heb \u201call the labor of hands\u201d (similar KJV, NASB, NIV); cf. NAB \u201call that is produced by hand.\u201d"}, {"pk": 2847575, "translation": "NET", "book": 37, "chapter": 1, "verse": 12, "text": "Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, along with the whole remnant of the people, obeyed the LORD their God. They responded favorably to the message of the prophet Haggai, who spoke just as the LORD their God had instructed him, and the people began to respect the LORD.", "comment": "tn Heb \u201cand according to the words of Haggai the prophet just as the Lord their God sent him.\u201d Some English versions (e.g., NAB, NIV, NCV) take the last clause as causal: \u201cbecause the Lord their God had sent him.\u201d
tn Many English versions have \u201cJoshua [the] son of Jehozadak, the high priest,\u201d but this is subject to misunderstanding. See the note on the name \u201cJehozadak\u201d at the end of v. 1.
tn Heb \u201call the remnant of the people.\u201d The Hebrew phrase \u05e9\u05c1\u05b0\u05d0\u05b5\u05e8\u05b4\u05d9\u05ea \u05d4\u05b8\u05e2\u05b8\u05dd (sh\u00ff\u2019erit ha\u2019am) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14; Isa 10:20\u201322; 11:11, 16; Jer 23:3; 31:7; and many other passages). Cf. TEV \u201call the people who had returned from the exile in Babylonia.\u201d
tn Heb \u201cheard the voice of\u201d; NAB \u201clistened to the voice of.\u201d
tn Heb \u201cand the people feared from before the Lord\u201d; NASB \u201cshowed reverence for the Lord.\u201d"}, {"pk": 2847576, "translation": "NET", "book": 37, "chapter": 1, "verse": 13, "text": "Then Haggai, the LORD\u2019s messenger, spoke the LORD\u2019s word to the people: \u201cI am with you!\u201d says the LORD.", "comment": "tn Heb \u201cHaggai, the messenger of the Lord, said by the message of the Lord to the people.\u201d The Hebrew is highly repetitive; in keeping with contemporary English style this has been simplified in the translation."}, {"pk": 2847577, "translation": "NET", "book": 37, "chapter": 1, "verse": 14, "text": "So the LORD energized and encouraged Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, and the whole remnant of the people. They came and worked on the temple of their God, the LORD who rules over all.", "comment": "tn Heb \u201cthe spirit of Joshua son of Jehozadak, the high priest\u201d (as in many English versions), but this is subject to misunderstanding. See the note on the name \u201cJehozadak\u201d at the end of v. 1.
tn Heb \u201cand the spirit of all the remnant of the people.\u201d The Hebrew phrase \u05e9\u05c1\u05b0\u05d0\u05b5\u05e8\u05b4\u05d9\u05ea \u05d4\u05b8\u05e2\u05b8\u05dd (sh\u00ff\u2019erit ha\u2019am) in this postexilic context is used as a technical term to refer to the returned remnant; see the note on the phrase \u201cthe whole remnant of the people\u201d in v. 12.
tn Heb \u201cstirred up\u201d (as in many English versions). Only one verb appears in the Hebrew text, but the translation \u201cenergized and encouraged\u201d brings out its sense in this context. Cf. TEV \u201cinspired\u201d; NLT \u201csparked the enthusiasm of\u201d; CEV \u201cmade everyone eager to work.\u201dsn It was God who initiated the rebuilding by providing the people with motivation and ability.
tn Heb \u201cthe spirit of Zerubbabel\u201d (so NAB, NIV, NRSV)."}, {"pk": 2847578, "translation": "NET", "book": 37, "chapter": 1, "verse": 15, "text": "This took place on the twenty-fourth day of the sixth month of King Darius\u2019 second year.", "comment": "sn The twenty-fourth day of the sixth month of King Darius\u2019 second year was September 21, 520 b.c., twenty-three days after the original command by Haggai to rebuild (1:1). The text does not state the reason for the delay, but it may have resulted from the pressing need to bring in the late summer harvest."}, {"pk": 2847579, "translation": "NET", "book": 37, "chapter": 2, "verse": 1, "text": "On the twenty-first day of the seventh month, the LORD spoke again through the prophet Haggai:", "comment": "tc Heb \u201cthe word of the Lord came by the hand of Haggai the prophet, saying.\u201d The MT has \u05d1\u05bc\u05b0\u05d9\u05b7\u05d3 (b\u00ffyad, \u201cby the hand of\u201d = \u201cthrough\u201d [so NAB, NIV, NLT] as in 1:1, 3); the Murabba\u2019at Dead Sea text reads \u05d0\u05b6\u05dc (\u2019el, \u201cto\u201d), perhaps because the following command is given to the prophet.
tn Heb \u201cIn the seventh [month], on the twenty-first day of the month.\u201dsn The seventh month was the month Tishri, according to the modern (Julian) calendar October 17, 520 b.c. The twenty-first day of Tishri marked the seventh day of the Feast of Tabernacles (Num 29:32\u201334). It also coincided with the date 440 years earlier (960 b.c.) when Solomon finished building his temple (1 Kgs 6:38; 8:2)."}, {"pk": 2847580, "translation": "NET", "book": 37, "chapter": 2, "verse": 2, "text": "\u201cAsk the following questions to Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, and the remnant of the people:", "comment": "tn Heb \u201csay to\u201d; NAB \u201cTell this to.\u201d
tn Many English versions have \u201cJoshua (the) son of Jehozadak the high priest,\u201d but this is subject to misunderstanding. See the note on the name \u201cJehozadak\u201d at the end of v. 1."}, {"pk": 2847581, "translation": "NET", "book": 37, "chapter": 2, "verse": 3, "text": "\u2018Who among you survivors saw the former splendor of this temple? How does it look to you now? Isn\u2019t it nothing by comparison?", "comment": "tn Heb \u201cthis house in its earlier splendor\u201d; NAB, NIV, NRSV \u201cin its former glory.\u201dsn Solomon\u2019s temple was demolished in 586 b.c., 66 years prior to Haggai\u2019s time. There surely would have been some older people who remembered the former splendor of that magnificent structure and who lamented the contrast to the small, unimpressive temple they were building (see Ezra 3:8\u201313)."}, {"pk": 2847582, "translation": "NET", "book": 37, "chapter": 2, "verse": 4, "text": "Even so, take heart, Zerubbabel,\u2019 says the LORD. \u2018Take heart, Joshua son of Jehozadak, the high priest, and all you citizens of the land,\u2019 says the LORD, \u2018and begin to work. For I am with you,\u2019 says the LORD who rules over all.", "comment": "tn Heb \u201cthe people of the land\u201d (\u05e2\u05b7\u05dd \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5, \u2019am ha\u2019arets); this is a technical term referring to free citizens as opposed to slaves.
tn Heb \u201cand take heart.\u201d Although emphatic, the repetition of the verb is redundant in contemporary English style and has been left untranslated."}, {"pk": 2847583, "translation": "NET", "book": 37, "chapter": 2, "verse": 5, "text": "\u2018Do not fear, because I made a promise to your ancestors when they left Egypt, and my spirit even now testifies to you.\u2019", "comment": "tc The MT of v. 5 reads \u201cwith the word which I cut with you when you went out from Egypt and my spirit [which] stands in your midst, do not fear.\u201d BHS proposes emending \u201cwith the word\u201d to \u05d6\u05b9\u05d0\u05ea \u05d4\u05b7\u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea (zo\u2019t habb\u00ffrit, \u201cthis is the covenant\u201d) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb \u05db\u05bc\u05b8\u05e8\u05b7\u05ea (karat, \u201ccut\u201d or \u201cmake\u201d a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here.
sn My spirit. It is theologically anachronistic to understand \u201cspirit\u201d here in the NT sense as a reference to the Holy Spirit, the third person of the Trinity; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT."}, {"pk": 2847584, "translation": "NET", "book": 37, "chapter": 2, "verse": 6, "text": "Moreover, the LORD who rules over all says: \u2018In just a little while I will once again shake the sky and the earth, the sea and the dry ground.", "comment": "tn Or \u201cthe heavens.\u201d The same Hebrew word, \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim), may be translated \u201csky\u201d or \u201cheavens\u201d depending on the context. Although many English versions translate the term as \u201cheavens\u201d here, the other three elements present in this context (earth, sea, dry ground) suggest \u201csky\u201d is in view.
tc The difficult MT reading \u05e2\u05d5\u05b9\u05d3 \u05d0\u05b7\u05d7\u05b7\u05ea \u05de\u05b0\u05e2\u05b7\u05d8 \u05d4\u05b4\u05d9\u05d0 (\u2019od \u2019akhat m\u00ff\u2019at hi\u2019, \u201cyet once, it is little\u201d; cf. NAB \u201cOne moment yet, a little while\u201d) appears as \u201cyet once\u201d in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis."}, {"pk": 2847585, "translation": "NET", "book": 37, "chapter": 2, "verse": 7, "text": "I will also shake up all the nations, and they will offer their treasures; then I will fill this temple with glory,\u2019 says the LORD who rules over all.", "comment": "tn Heb \u201call the nations.\u201d
tn Though the subject here is singular (\u05d7\u05b6\u05de\u05b0\u05d3\u05bc\u05b7\u05d4, khemdah; \u201cdesire\u201d), the preceding plural predicate mandates a collective subject, \u201cdesired (things)\u201d or, better, an emendation to a plural form, \u05d7\u05b2\u05de\u05bb\u05d3\u05b9\u05ea (khamudot, \u201cdesirable [things],\u201d hence \u201ctreasures\u201d). Cf. ASV \u201cthe precious things\u201d; NASB \u201cthe wealth\u201d; NRSV \u201cthe treasure.\u201d In the OT context this has no direct reference to the coming of the Messiah."}, {"pk": 2847586, "translation": "NET", "book": 37, "chapter": 2, "verse": 8, "text": "\u2018The silver and gold will be mine,\u2019 says the LORD who rules over all."}, {"pk": 2847587, "translation": "NET", "book": 37, "chapter": 2, "verse": 9, "text": "\u2018The future splendor of this temple will be greater than that of former times,\u2019 the LORD who rules over all declares, \u2018and in this place I will give peace.\u2019\u201d", "comment": "tn In the Hebrew text there is an implicit play on words in the clause \u201cin this place [i.e., Jerusalem] I will give peace\u201d: in \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05d9\u05b4\u05dd (y\u00ffrushalayim) there will be \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd (shalom).
tn Heb \u201cgreater will be the latter splendor of this house than the former\u201d; NAB \u201cgreater will be the future glory.\u201d"}, {"pk": 2847588, "translation": "NET", "book": 37, "chapter": 2, "verse": 10, "text": "On the twenty-fourth day of the ninth month of Darius\u2019 second year, the LORD spoke again to the prophet Haggai:", "comment": "tn Heb \u201cthe word of the Lord came to Haggai the prophet, saying.\u201d This Hebrew expression is slightly different from the one in 1:1, 3; 2:1.
sn The twenty-fourth day of the ninth month of Darius\u2019 second year was Kislev 24 or December 18, 520 b.c."}, {"pk": 2847589, "translation": "NET", "book": 37, "chapter": 2, "verse": 11, "text": "\u201cThe LORD who rules over all says, \u2018Ask the priests about the law.", "comment": "tn Heb \u201cAsk the priests a torah, saying\u201d; KJV \u201cconcerning the law\u201d; NAB \u201cfor a decision\u201d; NCV \u201cfor a teaching\u201d; NRSV \u201cfor a ruling.\u201d"}, {"pk": 2847590, "translation": "NET", "book": 37, "chapter": 2, "verse": 12, "text": "If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?\u2019\u201d The priests answered, \u201cIt will not.\u201d", "comment": "sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a p\u00ffsaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27)."}, {"pk": 2847591, "translation": "NET", "book": 37, "chapter": 2, "verse": 13, "text": "Then Haggai asked, \u201cIf a person who is ritually unclean because of touching a dead body comes in contact with one of these items, will it become unclean?\u201d The priests answered, \u201cIt will be unclean.\u201d", "comment": "tn Heb \u201cunclean of a person,\u201d a euphemism for \u201cunclean because of a dead person\u201d; see Lev 21:11; Num 6:6. Cf. NAB \u201cunclean from contact with a corpse.\u201d"}, {"pk": 2847592, "translation": "NET", "book": 37, "chapter": 2, "verse": 14, "text": "Then Haggai responded, \u201c\u2018The people of this nation are unclean in my sight,\u2019 says the LORD. \u2018And so is all their effort; everything they offer is also unclean.", "comment": "sn The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.
tn Heb \u201cso this people, and so this nation before me.\u201d In this context \u201cpeople\u201d and \u201cnation\u201d refer to the same set of individuals; the repetition is emphatic. Cf. CEV \u201cthis entire nation.\u201d"}, {"pk": 2847593, "translation": "NET", "book": 37, "chapter": 2, "verse": 15, "text": "Now therefore reflect carefully on the recent past, before one stone was laid on another in the LORD\u2019s temple.", "comment": "tn Heb \u201cand now set your heart from this day and upward.\u201d The juxtaposition of \u05de\u05b8\u05e2\u05b0\u05dc\u05b8\u05d4 (ma\u2019lah, \u201cupward\u201d) with the following \u05de\u05b4\u05d8\u05bc\u05b6\u05e8\u05b6\u05dd (mitterem, \u201cbefore\u201d) demands a look to the past. Cf. ASV \u201cconsider from this day and backward.\u201d
sn Before one stone was laid on another in the Lord\u2019s temple is best taken as referring to the laying of the present temple\u2019s foundation, sixteen years earlier (536 b.c.; see Ezra 3:8). Cf. NCV \u201cbefore you started laying stones\u201d; TEV \u201cbefore you started to rebuild\u201d; NLT \u201cbefore you began to lay (started laying CEV) the foundation.\u201d"}, {"pk": 2847594, "translation": "NET", "book": 37, "chapter": 2, "verse": 16, "text": "From that time when one came expecting a heap of twenty measures, there were only ten; when one came to the wine vat to draw out fifty measures from it, there were only twenty.", "comment": "tn Heb \u201cfrom their being,\u201d idiomatic for \u201cfrom the time they were then,\u201d or \u201csince the time.\u201d Cf. KJV \u201cSince those days were.\u201d"}, {"pk": 2847595, "translation": "NET", "book": 37, "chapter": 2, "verse": 17, "text": "I struck all the products of your labor with blight, disease, and hail, and yet you brought nothing to me,\u2019 says the LORD.", "comment": "tn Heb \u201cand there was not with you.\u201d The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord. Cf. KJV and many English versions \u201cyet ye turned not to me,\u201d understanding the phrase to refer to the people\u2019s repentance rather than their failure to bring offerings.
tn Heb \u201cyou, all the work of your hands\u201d; NRSV \u201cyou and all the products of your toil\u201d; NIV \u201call the work of your hands.\u201d"}, {"pk": 2847596, "translation": "NET", "book": 37, "chapter": 2, "verse": 18, "text": "\u2018Think carefully about the past: from today, the twenty-fourth day of the ninth month, to the day work on the temple of the LORD was resumed, think about it.", "comment": "tn Heb \u201cset your heart.\u201d A similar expression occurs in v. 15.
sn The twenty-fourth day of the ninth month was Kislev 24 or December 18, 520. See v. 10. Here the reference is to \u201ctoday,\u201d the day the oracle is being delivered.
sn The day work\u2026was resumed. This does not refer to the initial founding of the Jerusalem temple in 536 b.c. but to the renewal of construction three months earlier (see 1:15). This is clear from the situation described in v. 19 which accords with the food scarcities of that time already detailed in Hag 1:10\u201311.
tn Heb \u201cset your heart.\u201d A similar expression occurs in v. 15 and at the beginning of this verse."}, {"pk": 2847597, "translation": "NET", "book": 37, "chapter": 2, "verse": 19, "text": "The seed is still in the storehouse, isn\u2019t it? And the vine, fig tree, pomegranate, and olive tree have not produced. Nevertheless, from today on I will bless you.\u2019\u201d"}, {"pk": 2847598, "translation": "NET", "book": 37, "chapter": 2, "verse": 20, "text": "Then the LORD spoke again to Haggai on the twenty-fourth day of the month:", "comment": "tn Heb \u201cand the word of the Lord came a second time to Haggai.\u201d This Hebrew expression is like the one in 2:10 and is slightly different from the one in 1:1, 3; 2:1.
sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c. See v. 10."}, {"pk": 2847599, "translation": "NET", "book": 37, "chapter": 2, "verse": 21, "text": "Tell Zerubbabel governor of Judah: \u2018I am ready to shake the sky and the earth.", "comment": "tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT \u201cI am about to\u201d). The overall language of the passage is eschatological, but eschatology finds its roots in the present.
tn See the note on the word \u201csky\u201d in 2:6. Most English translations render the Hebrew term as \u201cheavens\u201d here."}, {"pk": 2847600, "translation": "NET", "book": 37, "chapter": 2, "verse": 22, "text": "I will overthrow royal thrones and shatter the might of earthly kingdoms. I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another.", "comment": "tn Heb \u201cthe kingdoms of the nations.\u201d Cf. KJV \u201cthe kingdoms of the heathen\u201d; NIV, NLT \u201cforeign kingdoms.\u201d
tn Heb \u201cand horses and their riders will go down, a man with a sword his brother\u201d; KJV \u201cevery one by the sword of his brother.\u201d"}, {"pk": 2847601, "translation": "NET", "book": 37, "chapter": 2, "verse": 23, "text": "On that day,\u2019 says the LORD who rules over all, \u2018I will take you, Zerubbabel son of Shealtiel, my servant,\u2019 says the LORD, \u2018and I will make you like a signet ring, for I have chosen you,\u2019 says the LORD who rules over all.\u201d", "comment": "tn The repetition of the formula \u201csays the Lord who rules over all\u201d in v. 23 emphasizes the solemn and divine nature of the promise.
sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).
sn My servant. The collocation of \u201cservant\u201d and \u201cchosen\u201d bears strong messianic overtones. See the so-called \u201cServant Songs\u201d and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).
sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24\u201330), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17\u201319; Matt 1:12); God once pronounced that none of Jehoiachin\u2019s immediate descendants would rule (Jer 22:24\u201330), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David\u2019s throne."}, {"pk": 2847602, "translation": "NET", "book": 38, "chapter": 1, "verse": 1, "text": "In the eighth month of Darius\u2019 second year, the word of the LORD came to the prophet Zechariah, son of Berechiah son of Iddo, as follows:", "comment": "sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah\u2019s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The \u201cZechariah son of Barachiah\u201d of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20\u201322).
sn Darius is Darius Hystaspes, king of Persia from 522-486 b.c.
sn The eighth month of Darius\u2019 second year was late October \u2013 late November, 520 b.c., by the modern (Julian) calendar. This is two months later than the date of Haggai\u2019s first message to the same community (cf. Hag 1:1)."}, {"pk": 2847603, "translation": "NET", "book": 38, "chapter": 1, "verse": 2, "text": "The LORD was very angry with your ancestors.", "comment": "tn Heb \u201cfathers\u201d (so KJV, NAB); NIV \u201cforefathers\u201d (also in vv. 4, 5)."}, {"pk": 2847604, "translation": "NET", "book": 38, "chapter": 1, "verse": 3, "text": "Therefore say to the people: The LORD who rules over all says, \u201cTurn to me,\u201d says the LORD who rules over all, \u201cand I will turn to you,\u201d says the LORD who rules over all.", "comment": "sn The epithet Lord who rules over all occurs frequently as a divine title throughout Zechariah (53 times total). This name (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea, y\u00ffhvah ts\u00ffva\u2019ot), traditionally translated \u201cLord of hosts\u201d (so KJV, NAB, NASB; cf. NIV, NLT \u201cLord Almighty\u201d; NCV, CEV \u201cLord All-Powerful\u201d), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.
tn Heb \u201cto them\u201d; the referent (the people) has been specified in the translation for clarity.
tn The Hebrew verb \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13)."}, {"pk": 2847605, "translation": "NET", "book": 38, "chapter": 1, "verse": 4, "text": "\u201cDo not be like your ancestors, to whom the former prophets called out, saying, \u2018The LORD who rules over all says, \u201cTurn now from your evil wickedness,\u201d\u2019 but they would by no means obey me,\u201d says the LORD."}, {"pk": 2847606, "translation": "NET", "book": 38, "chapter": 1, "verse": 5, "text": "\u201cAs for your ancestors, where are they? And did the prophets live forever?"}, {"pk": 2847607, "translation": "NET", "book": 38, "chapter": 1, "verse": 6, "text": "But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? Then they paid attention and confessed, \u2018The LORD who rules over all has indeed done what he said he would do to us, because of our sinful ways.\u2019\u201d", "comment": "tn Heb \u201cthey turned\u201d (so ASV). Many English versions have \u201cthey repented\u201d here; cf. CEV \u201cthey turned back to me.\u201d
tc BHS suggests \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd (\u2019etkhem, \u201cyou\u201d) for the MT \u05d0\u05b2\u05d1\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd (\u2019avotekhem, \u201cyour fathers\u201d) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah\u2019s own listeners."}, {"pk": 2847608, "translation": "NET", "book": 38, "chapter": 1, "verse": 7, "text": "On the twenty-fourth day of the eleventh month, the month Shebat, in Darius\u2019 second year, the word of the LORD came to the prophet Zechariah son of Berechiah son of Iddo, as follows:", "comment": "sn The twenty-fourth day of the eleventh month\u2026in Darius\u2019 second year was February 15, 519 b.c."}, {"pk": 2847609, "translation": "NET", "book": 38, "chapter": 1, "verse": 8, "text": "I was attentive that night and saw a man seated on a red horse that stood among some myrtle trees in the ravine. Behind him were red, sorrel, and white horses.", "comment": "tn Heb \u201criding,\u201d but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses \u201cseated.\u201d Cf. NAB \u201cthe driver of a red horse.\u201d
tc The LXX presupposes \u05d4\u05b6\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd (heharim, \u201cmountains\u201d) rather than the MT \u05d4\u05b7\u05d4\u05b2\u05d3\u05b7\u05e1\u05bc\u05b4\u05d9\u05dd (hahadassim, \u201cmyrtles\u201d), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
sn The Hebrew \u05e9\u05c2\u05b0\u05e8\u05bb\u05e7\u05bc\u05b4\u05d9\u05dd (s\u00ffruqqim) means \u201cred\u201d (cf. NIV, NCV, NLT \u201cbrown\u201d). English translations such as \u201cspeckled\u201d (KJV) or \u201cdappled\u201d (TEV) are based on the reading of the LXX (\u03c8\u03b1\u03c1\u03bf\u03af) that attempts to bring the color of this horse into conformity with those described in Zech 6:2\u20133. However, since these are two different and unrelated visions, this is a methodological fallacy."}, {"pk": 2847610, "translation": "NET", "book": 38, "chapter": 1, "verse": 9, "text": "Then I asked one nearby, \u201cWhat are these, sir?\u201d The angelic messenger who replied to me said, \u201cI will show you what these are.\u201d", "comment": "tn Heb \u201cmessenger\u201d or \u201cangel\u201d (\u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0, mal\u2019akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14)."}, {"pk": 2847611, "translation": "NET", "book": 38, "chapter": 1, "verse": 10, "text": "Then the man standing among the myrtle trees spoke up and said, \u201cThese are the ones whom the LORD has sent to walk about on the earth.\u201d", "comment": "sn The stem used here (Hitpael) with the verb \u201cwalk\u201d (\u05d4\u05b8\u05dc\u05b7\u05da\u05b0, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2\u20133; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT \u201cto patrol\u201d; TEV \u201cto go and inspect.\u201d"}, {"pk": 2847612, "translation": "NET", "book": 38, "chapter": 1, "verse": 11, "text": "The riders then agreed with the angel of the LORD, who was standing among the myrtle trees, \u201cWe have been walking about on the earth, and now everything is at rest and quiet.\u201d", "comment": "sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20\u201321; Josh 5:13\u201315; Judg 6:11\u201324; 13:2\u201320)."}, {"pk": 2847613, "translation": "NET", "book": 38, "chapter": 1, "verse": 12, "text": "The angel of the LORD then asked, \u201cLORD who rules over all, how long before you have compassion on Jerusalem and the other cities of Judah which you have been so angry with for these seventy years?\u201d", "comment": "sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.
sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c., exactly seventy years after its destruction in 586.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847614, "translation": "NET", "book": 38, "chapter": 1, "verse": 13, "text": "The LORD then addressed good, comforting words to the angelic messenger who was speaking to me."}, {"pk": 2847615, "translation": "NET", "book": 38, "chapter": 1, "verse": 14, "text": "Turning to me, the messenger then said, \u201cCry out that the LORD who rules over all says, \u2018I am very much moved for Jerusalem and for Zion.", "comment": "tn Heb \u201cjealous for\u201d (so KJV, ASV); NIV, NRSV \u201cvery jealous for\u201d; CEV \u201cvery protective of.\u201d The meaning is that Jerusalem/Zion is the special object of God\u2019s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship."}, {"pk": 2847616, "translation": "NET", "book": 38, "chapter": 1, "verse": 15, "text": "But I am greatly displeased with the nations that take my grace for granted. I was a little displeased with them, but they have only made things worse for themselves.", "comment": "tn Or \u201cthe nations that are at ease\u201d (so ASV, NRSV). The Hebrew word in question is \u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b8\u05df (sha\u2019anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. \u05e9\u05c1\u05b7\u05d0\u05b2\u05e0\u05b8\u05df); cf. NAB \u201cthe complacent nations.\u201d Here it suggests that the nations take for granted that God will never punish them just because he hasnt already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV \u201cnations that enjoy quiet and peace\u201d or NLT \u201cenjoy peace and security.\u201d"}, {"pk": 2847617, "translation": "NET", "book": 38, "chapter": 1, "verse": 16, "text": "\u201c\u2018Therefore,\u2019 says the LORD, \u2018I have become compassionate toward Jerusalem and will rebuild my temple in it,\u2019 says the LORD who rules over all. \u2018Once more a surveyor\u2019s measuring line will be stretched out over Jerusalem.\u2019", "comment": "tn Heb \u201cI have turned.\u201d This suggests that the Lord has responded to the \u201cturning\u201d (i.e., repentance) of the people (v. 6) and now, with great love and forgiveness, allows construction of the temple to proceed.
tn Heb \u201chouse.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847618, "translation": "NET", "book": 38, "chapter": 1, "verse": 17, "text": "Speak up again with the message of the LORD who rules over all: \u2018My cities will once more overflow with prosperity, and once more the LORD will comfort Zion and validate his choice of Jerusalem.\u2019\u201d"}, {"pk": 2847619, "translation": "NET", "book": 38, "chapter": 1, "verse": 18, "text": "(2:1) Once again I looked and this time I saw four horns.", "comment": "sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same."}, {"pk": 2847620, "translation": "NET", "book": 38, "chapter": 1, "verse": 19, "text": "So I asked the angelic messenger who spoke with me, \u201cWhat are these?\u201d He replied, \u201cThese are the horns that have scattered Judah, Israel, and Jerusalem.\u201d", "comment": "sn An animal\u2019s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn See the note on the expression \u201cangelic messenger\u201d in v. 9."}, {"pk": 2847621, "translation": "NET", "book": 38, "chapter": 1, "verse": 20, "text": "Next the LORD showed me four blacksmiths.", "comment": "tn Heb \u201ccraftsmen\u201d (so NASB, NIV; KJV \u201ccarpenters\u201d), a generic term which can mean \u201cmetalworker, smith, armorer\u201d (HALOT 358 s.v. \u05d7\u05b8\u05e8\u05b8\u05e9\u05c1). \u201cBlacksmiths\u201d was chosen for the present translation because of its relative familiarity among contemporary English readers.sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the Lord raises up, kings like Cyrus of Persia (cf. Isa 54:16)."}, {"pk": 2847622, "translation": "NET", "book": 38, "chapter": 1, "verse": 21, "text": "I asked, \u201cWhat are these going to do?\u201d He answered, \u201cThese horns are the ones that have scattered Judah so that there is no one to be seen. But the blacksmiths have come to terrify Judah\u2019s enemies and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.\u201d", "comment": "tn Heb \u201cto scatter it.\u201d The word \u201cpeople\u201d has been supplied in the translation for clarity.
tn Heb \u201cso that no man lifts up his head.\u201d
tn Heb \u201cterrify them\u201d; the referent (Judah\u2019s enemies) has been specified in the translation for clarity."}, {"pk": 2847623, "translation": "NET", "book": 38, "chapter": 2, "verse": 1, "text": "(2:5) I looked again, and there was a man with a measuring line in his hand."}, {"pk": 2847624, "translation": "NET", "book": 38, "chapter": 2, "verse": 2, "text": "I asked, \u201cWhere are you going?\u201d He replied, \u201cTo measure Jerusalem in order to determine its width and its length.\u201d", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847625, "translation": "NET", "book": 38, "chapter": 2, "verse": 3, "text": "At this point the angelic messenger who spoke to me went out, and another messenger came to meet him", "comment": "tn See the note on the expression \u201cangelic messenger\u201d in 1:9."}, {"pk": 2847626, "translation": "NET", "book": 38, "chapter": 2, "verse": 4, "text": "and said to him, \u201cHurry, speak to this young man as follows: \u2018Jerusalem will no longer be enclosed by walls because of the multitude of people and animals there.", "comment": "sn That is, to Zechariah.
tn Heb \u201cJerusalem will dwell as open regions (\u05e4\u05bc\u05b0\u05e8\u05b8\u05d6\u05d5\u05b9\u05ea, p\u00ffrazot)\u201d; cf. NAB \u201cin open country\u201d; CEV \u201cwon\u2019t have any boundaries.\u201d The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the Lord will be an invisible but strong wall (v. 5)."}, {"pk": 2847627, "translation": "NET", "book": 38, "chapter": 2, "verse": 5, "text": "But I (the LORD says) will be a wall of fire surrounding Jerusalem and the source of glory in her midst.\u2019\u201d", "comment": "tn Heb \u201cher\u201d; the referent (Jerusalem) has been specified in the translation for clarity."}, {"pk": 2847628, "translation": "NET", "book": 38, "chapter": 2, "verse": 6, "text": "\u201cYou there! Flee from the northland!\u201d says the LORD, \u201cfor like the four winds of heaven I have scattered you,\u201d says the LORD.", "comment": "sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah\u2019s time who have, for the most part, already returned by 520 b.c. This theme continues and is reinforced in vv. 10\u201313.
tn Or \u201cof the sky.\u201d The same Hebrew term, \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim), may be translated \u201cheaven(s)\u201d or \u201csky\u201d depending on the context."}, {"pk": 2847629, "translation": "NET", "book": 38, "chapter": 2, "verse": 7, "text": "\u201cEscape, Zion, you who live among the Babylonians!\u201d", "comment": "tn Heb \u201clive in [or \u201cwith\u201d (cf. NASB), i.e., \u201camong\u201d] the daughter of Babylon\u201d (so NIV; NAB \u201cdwell in daughter Babylon\u201d)."}, {"pk": 2847630, "translation": "NET", "book": 38, "chapter": 2, "verse": 8, "text": "For the LORD who rules over all says to me that for his own glory he has sent me to the nations that plundered you \u2014 for anyone who touches you touches the pupil of his eye.", "comment": "tn Heb \u201cAfter glory has he sent me\u201d (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.
tn Heb \u201cgate\u201d (\u05d1\u05bc\u05b8\u05d1\u05b8\u05d4, bavah) of the eye, that is, pupil. The rendering of this term by KJV as \u201capple\u201d has created a well-known idiom in the English language, \u201cthe apple of his eye\u201d (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the \u201cpupil\u201d of the Lord\u2019s eye is to raise her value to an incalculable price (cf. NLT \u201cmy most precious possession\u201d).
tc A scribal emendation (tiqqun sopherim) has apparently altered an original \u201cmy eye\u201d to \u201chis eye\u201d in order to allow the prophet to be the speaker throughout vv. 8\u20139. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations."}, {"pk": 2847631, "translation": "NET", "book": 38, "chapter": 2, "verse": 9, "text": "\u201cI am about to punish them in such a way,\u201d he says, \u201cthat they will be looted by their own slaves.\u201d Then you will know that the LORD who rules over all has sent me.", "comment": "tn Heb \u201cI will wave my hand over them\u201d (so NASB); NIV, NRSV \u201craise my hand against them.\u201d"}, {"pk": 2847632, "translation": "NET", "book": 38, "chapter": 2, "verse": 10, "text": "\u201cSing out and be happy, Zion my daughter! For look, I have come; I will settle in your midst,\u201d says the LORD.", "comment": "sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people."}, {"pk": 2847633, "translation": "NET", "book": 38, "chapter": 2, "verse": 11, "text": "\u201cMany nations will join themselves to the LORD on the day of salvation, and they will also be my people. Indeed, I will settle in the midst of you all.\u201d Then you will know that the LORD who rules over all has sent me to you.", "comment": "tn Heb \u201con that day.\u201d The descriptive phrase \u201cof salvation\u201d has been supplied in the translation for clarity.
tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (\u201chis people\u201d and \u201che will settle\u201d; cf. NAB, TEV) in order to avoid the Lord\u2019s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2)."}, {"pk": 2847634, "translation": "NET", "book": 38, "chapter": 2, "verse": 12, "text": "The LORD will take possession of Judah as his portion in the holy land and he will choose Jerusalem once again.", "comment": "tn Heb \u201cwill inherit\u201d (so NIV, NRSV)."}, {"pk": 2847635, "translation": "NET", "book": 38, "chapter": 2, "verse": 13, "text": "Be silent in the LORD\u2019s presence, all people everywhere, for he is being moved to action in his holy dwelling place.", "comment": "tn Heb \u201call flesh\u201d; NAB, NIV \u201call mankind.\u201d
sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land."}, {"pk": 2847636, "translation": "NET", "book": 38, "chapter": 3, "verse": 1, "text": "Next I saw Joshua the high priest standing before the angel of the LORD, with Satan standing at his right hand to accuse him.", "comment": "tn The Hebrew term \u05d4\u05b7\u05e9\u05c2\u05bc\u05b8\u05d8\u05b8\u05df (hassatan, \u201cthe satan\u201d) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, \u201cthe adversary.\u201d This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and \u201cthe satan\u201d becomes \u201cSatan,\u201d a personal name.
sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10)."}, {"pk": 2847637, "translation": "NET", "book": 38, "chapter": 3, "verse": 2, "text": "The LORD said to Satan, \u201cMay the LORD rebuke you, Satan! May the LORD, who has chosen Jerusalem, rebuke you! Isn\u2019t this man like a burning stick snatched from the fire?\u201d", "comment": "sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847638, "translation": "NET", "book": 38, "chapter": 3, "verse": 3, "text": "Now Joshua was dressed in filthy clothes as he stood there before the angel.", "comment": "sn The Hebrew word \u05e6\u05d5\u05b9\u05d0\u05b4\u05d9\u05dd (tso\u2019im) means \u201cexcrement.\u201d This disgusting figure of speech suggests Joshua\u2019s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God\u2019s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace."}, {"pk": 2847639, "translation": "NET", "book": 38, "chapter": 3, "verse": 4, "text": "The angel spoke up to those standing all around, \u201cRemove his filthy clothes.\u201d Then he said to Joshua, \u201cI have freely forgiven your iniquity and will dress you in fine clothing.\u201d", "comment": "tn Heb \u201cand he\u201d; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (\u201cand I will clothe\u201d), but cf. NAB \u201cTake off\u2026and clothe him.\u201d"}, {"pk": 2847640, "translation": "NET", "book": 38, "chapter": 3, "verse": 5, "text": "Then I spoke up, \u201cLet a clean turban be put on his head.\u201d So they put a clean turban on his head and clothed him, while the angel of the LORD stood nearby."}, {"pk": 2847641, "translation": "NET", "book": 38, "chapter": 3, "verse": 6, "text": "Then the angel of the LORD exhorted Joshua solemnly:"}, {"pk": 2847642, "translation": "NET", "book": 38, "chapter": 3, "verse": 7, "text": "\u201cThe LORD who rules over all says, \u2018If you live and work according to my requirements, you will be able to preside over my temple and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.", "comment": "tn Heb \u201cwalk,\u201d a frequent biblical metaphor for lifestyle or conduct; TEV \u201cIf you [+ truly CEV] obey.\u201d To \u201cwalk\u201d in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12\u201322; 28:9).
sn The statement you will be able to preside over my temple (Heb \u201chouse,\u201d a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives."}, {"pk": 2847643, "translation": "NET", "book": 38, "chapter": 3, "verse": 8, "text": "Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you are a symbol that I am about to introduce my servant, the Branch.", "comment": "sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).
tn Heb \u201cthese men.\u201d The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age."}, {"pk": 2847644, "translation": "NET", "book": 38, "chapter": 3, "verse": 9, "text": "As for the stone I have set before Joshua \u2014 on the one stone there are seven eyes. I am about to engrave an inscription on it,\u2019 says the LORD who rules over all, \u2018to the effect that I will remove the iniquity of this land in a single day.", "comment": "sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7\u20139).
sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22\u201323; Isa 8:13\u201315), will become the chief cornerstone of the church (Eph 2:19\u201322).
tn Some understand the Hebrew term \u05e2\u05b7\u05d9\u05b4\u05df (\u2019ayin) here to refer to facets (cf. NAB, NRSV, NLT) or \u201cfaces\u201d (NCV, CEV \u201cseven sides\u201d) of the stone rather than some representation of organs of sight.sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9)."}, {"pk": 2847645, "translation": "NET", "book": 38, "chapter": 3, "verse": 10, "text": "In that day,\u2019 says the LORD who rules over all, \u2018everyone will invite his friend to fellowship under his vine and under his fig tree.\u2019\u201d", "comment": "tn Heb \u201cunder the vine and under the fig tree,\u201d with the Hebrew article used twice as a possessive pronoun (cf. NASB \u201chis\u201d). Some English translations render this as second person rather than third (NRSV \u201cyour vine\u201d; cf. also NAB, NCV, TEV).sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age (Mic 4:4; cf. 1 Kgs 4:25)."}, {"pk": 2847646, "translation": "NET", "book": 38, "chapter": 4, "verse": 1, "text": "The angelic messenger who had been speaking with me then returned and woke me, as a person is wakened from sleep.", "comment": "tn See the note on the expression \u201cangelic messenger\u201d in 1:9."}, {"pk": 2847647, "translation": "NET", "book": 38, "chapter": 4, "verse": 2, "text": "He asked me, \u201cWhat do you see?\u201d I replied, \u201cI see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps.", "comment": "tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, \u201cI said,\u201d as opposed to the MT Kethib \u201che said.\u201d"}, {"pk": 2847648, "translation": "NET", "book": 38, "chapter": 4, "verse": 3, "text": "There are also two olive trees beside it, one on the right of the receptacle and the other on the left.\u201d", "comment": "sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11\u201312."}, {"pk": 2847649, "translation": "NET", "book": 38, "chapter": 4, "verse": 4, "text": "Then I asked the messenger who spoke with me, \u201cWhat are these, sir?\u201d", "comment": "sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11\u201314."}, {"pk": 2847650, "translation": "NET", "book": 38, "chapter": 4, "verse": 5, "text": "He replied, \u201cDon\u2019t you know what these are?\u201d So I responded, \u201cNo, sir.\u201d"}, {"pk": 2847651, "translation": "NET", "book": 38, "chapter": 4, "verse": 6, "text": "Therefore he told me, \u201cThese signify the word of the LORD to Zerubbabel: \u2018Not by strength and not by power, but by my Spirit,\u2019 says the LORD who rules over all.\u201d", "comment": "sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17\u201329; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5)."}, {"pk": 2847652, "translation": "NET", "book": 38, "chapter": 4, "verse": 7, "text": "\u201cWhat are you, you great mountain? Because of Zerubbabel you will become a level plain! And he will bring forth the temple capstone with shoutings of \u2018Grace! Grace!\u2019 because of this.\u201d", "comment": "tn The word \u201ctemple\u201d has been supplied in the translation to clarify the referent (cf. NLT \u201cfinal stone of the Temple\u201d).
sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV \u201cObstacles as great as mountains\u201d).
sn Grace is a fitting response to the idea that it was \u201cnot by strength and not by power\u201d but by God\u2019s gracious Spirit that the work could be done (cf. v. 6)."}, {"pk": 2847653, "translation": "NET", "book": 38, "chapter": 4, "verse": 8, "text": "Moreover, the word of the LORD came to me as follows:"}, {"pk": 2847654, "translation": "NET", "book": 38, "chapter": 4, "verse": 9, "text": "\u201cThe hands of Zerubbabel have laid the foundations of this temple, and his hands will complete it.\u201d Then you will know that the LORD who rules over all has sent me to you.", "comment": "tn Heb \u201chouse\u201d (so NAB, NRSV)."}, {"pk": 2847655, "translation": "NET", "book": 38, "chapter": 4, "verse": 10, "text": "For who dares make light of small beginnings? These seven eyes will joyfully look on the tin tablet in Zerubbabel\u2019s hand. (These are the eyes of the LORD, which constantly range across the whole earth.)", "comment": "tn Heb \u201cthese seven.\u201d Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God\u2019s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.
tn This term is traditionally translated \u201cplumb line\u201d (so NASB, NIV, NLT; cf. KJV, NRSV \u201cplummet\u201d), but it is more likely that the Hebrew \u05d1\u05bc\u05b0\u05d3\u05b4\u05d9\u05dc (b\u00ffdil) is to be derived not from \u05d1\u05bc\u05b8\u05d3\u05b7\u05dc (badal), \u201cto divide,\u201d but from a root meaning \u201ctin.\u201d This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits."}, {"pk": 2847656, "translation": "NET", "book": 38, "chapter": 4, "verse": 11, "text": "Next I asked the messenger, \u201cWhat are these two olive trees on the right and the left of the menorah?\u201d"}, {"pk": 2847657, "translation": "NET", "book": 38, "chapter": 4, "verse": 12, "text": "Before he could reply I asked again, \u201cWhat are these two extensions of the olive trees, which are emptying out the golden oil through the two golden pipes?\u201d", "comment": "tn The usual meaning of the Hebrew term \u05e9\u05c1\u05b0\u05d1\u05bc\u05b9\u05dc\u05b6\u05ea (sh\u00ffbolet) is \u201cears\u201d (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as \u201cbranches,\u201d but cf. NAB \u201ctufts.\u201d"}, {"pk": 2847658, "translation": "NET", "book": 38, "chapter": 4, "verse": 13, "text": "He replied, \u201cDon\u2019t you know what these are?\u201d And I said, \u201cNo, sir.\u201d"}, {"pk": 2847659, "translation": "NET", "book": 38, "chapter": 4, "verse": 14, "text": "So he said, \u201cThese are the two anointed ones who stand by the Lord of the whole earth.\u201d", "comment": "tn The usual word for \u201canointed (one),\u201d \u05de\u05b8\u05e9\u05c1\u05b4\u05d9\u05b7\u05d7 (mashiakh), is not used here but rather \u05d1\u05b0\u05e0\u05b5\u05d9\u05be\u05d4\u05b7\u05d9\u05bc\u05b4\u05e6\u05b0\u05d4\u05b8\u05e8 (v\u00ffne-hayyitshar), literally, \u201csons of fresh oil.\u201d This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David."}, {"pk": 2847660, "translation": "NET", "book": 38, "chapter": 5, "verse": 1, "text": "Then I turned to look, and there was a flying scroll!"}, {"pk": 2847661, "translation": "NET", "book": 38, "chapter": 5, "verse": 2, "text": "Someone asked me, \u201cWhat do you see?\u201d I replied, \u201cI see a flying scroll thirty feet long and fifteen feet wide.\u201d", "comment": "tn Heb \u201ctwenty cubits\u2026ten cubits\u201d (so NAB, NRSV). These dimensions (\u201cthirty feet long and fifteen feet wide\u201d) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains."}, {"pk": 2847662, "translation": "NET", "book": 38, "chapter": 5, "verse": 3, "text": "The speaker went on to say, \u201cThis is a curse traveling across the whole earth. For example, according to the curse whoever steals will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.\u201d", "comment": "tn The Hebrew word translated \u201ccurse\u201d (\u05d0\u05b8\u05dc\u05b8\u05d4, \u2019alah) alludes to the covenant sanctions that attend the violation of God\u2019s covenant with Israel (cf. Deut 29:12, 14, 20\u201321).
sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law."}, {"pk": 2847663, "translation": "NET", "book": 38, "chapter": 5, "verse": 4, "text": "\u201cI will send it out,\u201d says the LORD who rules over all, \u201cand it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.\u201d"}, {"pk": 2847664, "translation": "NET", "book": 38, "chapter": 5, "verse": 5, "text": "After this the angelic messenger who had been speaking to me went out and said, \u201cLook, see what is leaving.\u201d", "comment": "tn See the note on the expression \u201cangelic messenger\u201d in 1:9."}, {"pk": 2847665, "translation": "NET", "book": 38, "chapter": 5, "verse": 6, "text": "I asked, \u201cWhat is it?\u201d And he replied, \u201cIt is a basket for measuring grain that is moving away from here.\u201d Moreover, he said, \u201cThis is their \u2018eye\u2019 throughout all the earth.\u201d", "comment": "tc The LXX and Syriac read \u05e2\u05b2\u05d5\u05b9\u05e0\u05b8\u05dd (\u2019avonam, \u201ctheir iniquity,\u201d so NRSV; NIV similar) for the MT \u05e2\u05b5\u05d9\u05e0\u05b8\u05dd (\u2019enam, \u201ctheir eye\u201d), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the \u201ceye\u201d represented divine omniscience and power; here it represents the demonic counterfeit.
tn Heb \u201c[This is] the ephah.\u201d An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity."}, {"pk": 2847666, "translation": "NET", "book": 38, "chapter": 5, "verse": 7, "text": "Then a round lead cover was raised up, revealing a woman sitting inside the basket."}, {"pk": 2847667, "translation": "NET", "book": 38, "chapter": 5, "verse": 8, "text": "He then said, \u201cThis woman represents wickedness,\u201d and he pushed her down into the basket and placed the lead cover on top."}, {"pk": 2847668, "translation": "NET", "book": 38, "chapter": 5, "verse": 9, "text": "Then I looked again and saw two women going forth with the wind in their wings (they had wings like those of a stork) and they lifted up the basket between the earth and the sky.", "comment": "sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for \u201cwickedness\u201d in v. 8 (\u05e8\u05b4\u05e9\u05c1\u05b0\u05e2\u05b8\u05d4) is grammatically feminine, so feminine imagery is appropriate throughout."}, {"pk": 2847669, "translation": "NET", "book": 38, "chapter": 5, "verse": 10, "text": "I asked the messenger who was speaking to me, \u201cWhere are they taking the basket?\u201d"}, {"pk": 2847670, "translation": "NET", "book": 38, "chapter": 5, "verse": 11, "text": "He replied, \u201cTo build a temple for her in the land of Babylonia. When it is finished, she will be placed there in her own residence.\u201d", "comment": "sn The land of Babylonia (Heb \u201cthe land of Shinar\u201d) is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13\u201314; 47:1\u20133; Jer 50\u201351; Rev 14:8; 17:1, 5, 18; 18:21).
tn Heb \u201chouse\u201d (so NIV, NRSV, CEV)."}, {"pk": 2847671, "translation": "NET", "book": 38, "chapter": 6, "verse": 1, "text": "Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze.", "comment": "tn Heb \u201ctwo mountains, and the mountains [were] mountains of bronze.\u201d This has been simplified in the translation for stylistic reasons.sn Bronze, a hard, almost impenetrable metal, is an apt figure to speak of the obstacles standing in the way of the accomplishment of God\u2019s purposes for the postexilic Jewish community (cf. 4:7). The cleft between the two from which the chariots emerge might be related to the eschatological triumph of the Lord who will return to the Mount of Olives and divide it into two mountains, one on the north and the other on the south (cf. Zech 14:1\u20138; Ezek 47:1\u201312)."}, {"pk": 2847672, "translation": "NET", "book": 38, "chapter": 6, "verse": 2, "text": "Harnessed to the first chariot were red horses, to the second black horses,"}, {"pk": 2847673, "translation": "NET", "book": 38, "chapter": 6, "verse": 3, "text": "to the third white horses, and to the fourth spotted horses, all of them strong.", "comment": "tc For the MT reading \u05d0\u05b2\u05de\u05bb\u05e6\u05bc\u05b4\u05d9\u05dd (\u2019amutsim, \u201cstrong\u201d) Aquila and Syriac presuppose \u05d0\u05b2\u05d3\u05bb\u05de\u05bc\u05b4\u05d9\u05dd (\u2019adummim, \u201cred\u201d), thus giving the red horse an assignment and eliminating the problem of a fifth, \u201cspotted\u201d horse. The fourth would be a mottled red horse according to this view. There is, however, no manuscript support for this interpretation."}, {"pk": 2847674, "translation": "NET", "book": 38, "chapter": 6, "verse": 4, "text": "Then I asked the angelic messenger who was speaking with me, \u201cWhat are these, sir?\u201d", "comment": "tn See the note on the expression \u201cangelic messenger\u201d in 1:9."}, {"pk": 2847675, "translation": "NET", "book": 38, "chapter": 6, "verse": 5, "text": "The messenger replied, \u201cThese are the four spirits of heaven that have been presenting themselves before the Lord of all the earth.", "comment": "tn The Hebrew term translated \u201cspirit\u201d here may also be translated \u201cwind\u201d or \u201cbreath\u201d depending on the context (cf. ASV, NRSV, CEV \u201cthe four winds of heaven\u201d; NAB similar)."}, {"pk": 2847676, "translation": "NET", "book": 38, "chapter": 6, "verse": 6, "text": "The chariot with the black horses is going to the north country and the white ones are going after them, but the spotted ones are going to the south country."}, {"pk": 2847677, "translation": "NET", "book": 38, "chapter": 6, "verse": 7, "text": "All these strong ones are scattering; they have sought permission to go and walk about over the earth.\u201d The Lord had said, \u201cGo! Walk about over the earth!\u201d So they are doing so.", "comment": "tn The present translation takes \u05d0\u05b2\u05de\u05bb\u05e6\u05bc\u05b4\u05d9\u05dd (\u2019amutsim, \u201cstrong\u201d) to be a descriptive of all the horses \u2013 white, black, red, and spotted (cf. NAB, NIV, NLT)."}, {"pk": 2847678, "translation": "NET", "book": 38, "chapter": 6, "verse": 8, "text": "Then he cried out to me, \u201cLook! The ones going to the northland have brought me peace about the northland.\u201d", "comment": "sn The immediate referent of peace about the northland is to the peace brought by Persia\u2019s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22\u201323; Isa 44:28; 45:1\u20132). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace.
tn Heb \u201cmy spirit.\u201d The subject appears to be the Lord who exclaims here that the horsemen have accomplished their task of bringing peace."}, {"pk": 2847679, "translation": "NET", "book": 38, "chapter": 6, "verse": 9, "text": "The word of the LORD came to me as follows:"}, {"pk": 2847680, "translation": "NET", "book": 38, "chapter": 6, "verse": 10, "text": "\u201cChoose some people from among the exiles, namely, Heldai, Tobijah, and Jedaiah, all of whom have come from Babylon, and when you have done so go to the house of Josiah son of Zephaniah.", "comment": "sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.
tn The words \u201csome people\u201d are supplied in the translation. The Hebrew verb translated \u201cchoose\u201d (alternatively \u201ctake\u201d [NAB, NIV]; \u201ccollect\u201d [NRSV, CEV]) has no direct object specified in the text. Some translations supply \u201csilver and gold\u201d (NIV, NRSV) or \u201can offering\u201d (NASB)."}, {"pk": 2847681, "translation": "NET", "book": 38, "chapter": 6, "verse": 11, "text": "Then take some silver and gold to make a crown and set it on the head of Joshua son of Jehozadak, the high priest.", "comment": "tn Heb \u201ccrowns\u201d (so KJV, ASV; also in v. 14). The Hebrew word for \u201ccrown\u201d here is \u05e2\u05b2\u05d8\u05b6\u05e8\u05b6\u05ea (\u2019ateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority."}, {"pk": 2847682, "translation": "NET", "book": 38, "chapter": 6, "verse": 12, "text": "Then say to him, \u2018The LORD who rules over all says, \u201cLook \u2014 here is the man whose name is Branch, who will sprout up from his place and build the temple of the LORD.", "comment": "tn The epithet \u201cBranch\u201d (\u05e6\u05b6\u05de\u05b7\u05d7, tsemakh) derives from the verb used here (\u05d9\u05b4\u05e6\u05b0\u05de\u05b8\u05d7, yitsmakh, \u201cwill sprout up\u201d) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5)."}, {"pk": 2847683, "translation": "NET", "book": 38, "chapter": 6, "verse": 13, "text": "Indeed, he will build the temple of the LORD, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest with him on his throne and they will see eye to eye on everything.", "comment": "sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6\u20138; 110:2, 4), and it finds mature expression in David\u2019s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1\u201310; 7:1\u201325)."}, {"pk": 2847684, "translation": "NET", "book": 38, "chapter": 6, "verse": 14, "text": "The crown will then be turned over to Helem, Tobijah, Jedaiah, and Hen son of Zephaniah as a memorial in the temple of the LORD.", "comment": "tn \u201cHelem\u201d is probably the same individual as \u201cHeldai\u201d in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view \u201cHelem\u201d as interchangeable with \u201cHeldai\u201d (cf. \u201cHeled\u201d in 1 Chr 11:30 with \u201cHeleb\u201d [2 Sam 23:29] and \u201cHeldai\u201d [1 Chr 27:15]). A number of modern English versions use \u201cHeldai\u201d here (e.g., NAB, NIV, NRSV, TEV, NLT).
tn Since the \u201cson of Zephaniah\u201d in v. 10 is Josiah, it might be best here to understand \u201cHen\u201d in its meaning \u201cgrace\u201d (\u05d7\u05b5\u05df, khen); that is, \u201cHen\u201d is a nickname for Josiah \u2013 \u201cthe gracious one.\u201d A number of modern English translations use \u201cJosiah\u201d here (e.g., NCV, NRSV, NLT)."}, {"pk": 2847685, "translation": "NET", "book": 38, "chapter": 6, "verse": 15, "text": "Then those who are far away will come and build the temple of the LORD so that you may know that the LORD who rules over all has sent me to you. This will all come to pass if you completely obey the voice of the LORD your God.\u201d\u2019\u201d", "comment": "sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others."}, {"pk": 2847686, "translation": "NET", "book": 38, "chapter": 7, "verse": 1, "text": "In King Darius\u2019 fourth year, on the fourth day of Kislev, the ninth month, the word of the LORD came to Zechariah.", "comment": "sn The fourth day of Kislev, the ninth month would be December 7, 518 b.c., 22 months after the previous eight visions."}, {"pk": 2847687, "translation": "NET", "book": 38, "chapter": 7, "verse": 2, "text": "Now the people of Bethel had sent Sharezer and Regem-Melech and their companions to seek the LORD\u2019s favor", "comment": "map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3."}, {"pk": 2847688, "translation": "NET", "book": 38, "chapter": 7, "verse": 3, "text": "by asking both the priests of the temple of the LORD WHO RULES OVER ALL and the prophets, \u201cShould we weep in the fifth month, fasting as we have done over the years?\u201d", "comment": "tn Heb \u201chouse\u201d (so NAB, NIV, NRSV).
sn This lamentation marked the occasion of the destruction of Solomon\u2019s temple on August 14, 586 b.c., almost exactly 70 years earlier (cf. 2 Kgs 25:8)."}, {"pk": 2847689, "translation": "NET", "book": 38, "chapter": 7, "verse": 4, "text": "The word of the LORD who rules over all then came to me,"}, {"pk": 2847690, "translation": "NET", "book": 38, "chapter": 7, "verse": 5, "text": "\u201cSpeak to all the people and priests of the land as follows: \u2018When you fasted and lamented in the fifth and seventh months through all these seventy years, did you truly fast for me \u2014 for me, indeed?", "comment": "tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13\u201314; 41:1), in approximately 581 b.c."}, {"pk": 2847691, "translation": "NET", "book": 38, "chapter": 7, "verse": 6, "text": "And now when you eat and drink, are you not doing so for yourselves?\u2019\u201d"}, {"pk": 2847692, "translation": "NET", "book": 38, "chapter": 7, "verse": 7, "text": "Should you not have obeyed the words that the LORD cried out through the former prophets when Jerusalem was peacefully inhabited and her surrounding cities, the Negev, and the Shephelah were also populated?", "comment": "sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country. The Hebrew term can be translated \u201clowlands\u201d (cf. ASV), \u201cfoothills\u201d (NAB, NASB, NLT), or \u201csteppes.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847693, "translation": "NET", "book": 38, "chapter": 7, "verse": 8, "text": "Again the word of the LORD came to Zechariah:"}, {"pk": 2847694, "translation": "NET", "book": 38, "chapter": 7, "verse": 9, "text": "\u201cThe LORD who rules over all said, \u2018Exercise true judgment and show brotherhood and compassion to each other."}, {"pk": 2847695, "translation": "NET", "book": 38, "chapter": 7, "verse": 10, "text": "You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.\u2019"}, {"pk": 2847696, "translation": "NET", "book": 38, "chapter": 7, "verse": 11, "text": "\u201cBut they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear."}, {"pk": 2847697, "translation": "NET", "book": 38, "chapter": 7, "verse": 12, "text": "Indeed, they made their heart as hard as diamond, so that they could not obey the Torah and the other words the LORD who rules over all had sent by his Spirit through the former prophets. Therefore, the LORD who rules over all had poured out great wrath.", "comment": "tn The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b4\u05d9\u05e8 (shamir) means literally \u201chardness\u201d and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses \u201cdiamond\u201d because in modern times it has become proverbial for its hardness. A number of English versions use \u201cflint\u201d here (e.g., NASB, NIV)."}, {"pk": 2847698, "translation": "NET", "book": 38, "chapter": 7, "verse": 13, "text": "\u201c\u2018It then came about that just as I cried out, but they would not obey, so they will cry out, but I will not listen,\u2019 the LORD LORD WHO RULES OVER ALL had said.", "comment": "tn Heb \u201che.\u201d Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (\u201cI\u201d) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does."}, {"pk": 2847699, "translation": "NET", "book": 38, "chapter": 7, "verse": 14, "text": "\u2018Rather, I will sweep them away in a storm into all the nations they are not familiar with.\u2019 Thus the land had become desolate because of them, with no one crossing through or returning, for they had made the fruitful land a waste.\u201d", "comment": "tn Or \u201cdesirable\u201d; traditionally \u201cpleasant\u201d (so many English versions; cf. TEV \u201cThis good land\u201d)."}, {"pk": 2847700, "translation": "NET", "book": 38, "chapter": 8, "verse": 1, "text": "Then the word of the LORD who rules over all came to me as follows:", "comment": "sn Lord who rules over all. There is a remarkable concentration of this name of God in this section of Zechariah. Of 53 occurrences of \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea (y\u00ffhvah ts\u00ffva\u2019ot) in the Hebrew text in the book, 18 are in this chapter. The reason is the sheer human impossibility of accomplishing what lies ahead \u2013 it must be done by the Lord who rules over all."}, {"pk": 2847701, "translation": "NET", "book": 38, "chapter": 8, "verse": 2, "text": "\u201cThe LORD who rules over all says, \u2018I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.\u2019"}, {"pk": 2847702, "translation": "NET", "book": 38, "chapter": 8, "verse": 3, "text": "The Lord says, \u2018I have returned to Zion and will live within Jerusalem. Now Jerusalem will be called \u201ctruthful city,\u201d \u201cmountain of the LORD who rules over all,\u201d \u201choly mountain.\u201d\u2019", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847703, "translation": "NET", "book": 38, "chapter": 8, "verse": 4, "text": "Moreover, the LORD who rules over all says, \u2018Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age."}, {"pk": 2847704, "translation": "NET", "book": 38, "chapter": 8, "verse": 5, "text": "And the streets of the city will be full of boys and girls playing.", "comment": "sn The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20; Jer 31:12\u201313)."}, {"pk": 2847705, "translation": "NET", "book": 38, "chapter": 8, "verse": 6, "text": "And,\u2019 says the LORD who rules over all, \u2018though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?\u2019 asks the LORD who rules over all."}, {"pk": 2847706, "translation": "NET", "book": 38, "chapter": 8, "verse": 7, "text": "\u201cThe LORD who rules over all asserts, \u2018I am about to save my people from the lands of the east and the west."}, {"pk": 2847707, "translation": "NET", "book": 38, "chapter": 8, "verse": 8, "text": "And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, in truth and righteousness.\u2019", "comment": "sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33)."}, {"pk": 2847708, "translation": "NET", "book": 38, "chapter": 8, "verse": 9, "text": "\u201cThe LORD who rules over all also says, \u2018Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the LORD who rules over all, so that the temple might be built.", "comment": "sn These prophets who were there at the founding of the house of the Lord who rules over all included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple\u2019s foundations in 536 b.c. (Ezra 3:8) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c.), as vv. 10\u201312 make clear."}, {"pk": 2847709, "translation": "NET", "book": 38, "chapter": 8, "verse": 10, "text": "Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody \u2014 each one \u2014 against everyone else."}, {"pk": 2847710, "translation": "NET", "book": 38, "chapter": 8, "verse": 11, "text": "But I will be different now to this remnant of my people from the way I was in those days,\u2019 says the LORD who rules over all,"}, {"pk": 2847711, "translation": "NET", "book": 38, "chapter": 8, "verse": 12, "text": "\u2018for there will be a peaceful time of sowing, the vine will produce its fruit and the ground its yield, and the skies will rain down dew. Then I will allow the remnant of my people to possess all these things.", "comment": "tn Or \u201cthe heavens\u201d (so KJV, NAB, NIV). The Hebrew term \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd (shamayim) may be translated \u201cheavens\u201d or \u201cskies\u201d depending on the context."}, {"pk": 2847712, "translation": "NET", "book": 38, "chapter": 8, "verse": 13, "text": "And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!\u2019"}, {"pk": 2847713, "translation": "NET", "book": 38, "chapter": 8, "verse": 14, "text": "\u201cFor the LORD who rules over all says, \u2018As I had planned to hurt you when your fathers made me angry,\u2019 says the LORD who rules over all, \u2018and I was not sorry,", "comment": "tn The verb \u05d6\u05b8\u05de\u05b7\u05dd (zamam) usually means \u201cto plot to do evil,\u201d but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV \u201cpunish\u201d). God may bring hurt but its purpose is redemptive and/or pedagogical."}, {"pk": 2847714, "translation": "NET", "book": 38, "chapter": 8, "verse": 15, "text": "so, to the contrary, I have planned in these days to do good to Jerusalem and Judah \u2014 do not fear!"}, {"pk": 2847715, "translation": "NET", "book": 38, "chapter": 8, "verse": 16, "text": "These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts.", "comment": "sn For a similar reference to true and righteous judgment see Mic 6:8."}, {"pk": 2847716, "translation": "NET", "book": 38, "chapter": 8, "verse": 17, "text": "Do not plan evil in your hearts against one another. Do not favor a false oath \u2014 these are all things that I hate,\u2019 says the LORD.\u201d"}, {"pk": 2847717, "translation": "NET", "book": 38, "chapter": 8, "verse": 18, "text": "The word of the LORD who rules over all came to me as follows:"}, {"pk": 2847718, "translation": "NET", "book": 38, "chapter": 8, "verse": 19, "text": "\u201cThe LORD who rules over all says, \u2018The fast of the fourth, fifth, seventh, and tenth months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.\u2019", "comment": "sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588 b.c. (2 Kgs 25:1), and the former the breach of the city walls on or about July 18, 586 b.c. (Jer 39:2\u20135)."}, {"pk": 2847719, "translation": "NET", "book": 38, "chapter": 8, "verse": 20, "text": "The LORD who rules over all says, \u2018It will someday come to pass that people \u2014 residents of many cities \u2014 will come."}, {"pk": 2847720, "translation": "NET", "book": 38, "chapter": 8, "verse": 21, "text": "The inhabitants of one will go to another and say, \u201cLet\u2019s go up at once to ask the favor of the LORD, to seek the LORD who rules over all. Indeed, I\u2019ll go with you.\u201d\u2019"}, {"pk": 2847721, "translation": "NET", "book": 38, "chapter": 8, "verse": 22, "text": "Many peoples and powerful nations will come to Jerusalem to seek the LORD who rules over all and to ask his favor."}, {"pk": 2847722, "translation": "NET", "book": 38, "chapter": 8, "verse": 23, "text": "The LORD who rules over all says, \u2018In those days ten people from all languages and nations will grasp hold of \u2014 indeed, grab \u2014 the robe of one Jew and say, \u201cLet us go with you, for we have heard that God is with you.\u201d\u2019\u201d", "comment": "sn This scene of universal and overwhelming attraction of the nations to Israel\u2019s God finds initial fulfillment in the establishment of the church (Acts 2:5\u201311) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16\u201321)."}, {"pk": 2847723, "translation": "NET", "book": 38, "chapter": 9, "verse": 1, "text": "An oracle of the word of the LORD concerning the land of Hadrach, with its focus on Damascus: The eyes of all humanity, especially of the tribes of Israel, are toward the LORD,", "comment": "sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT \u201cAram\u201d).
tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose \u05e2\u05b8\u05d3\u05b5\u05d9 \u05d0\u05b8\u05e8\u05b8\u05dd (\u2019ade \u2019aram, \u201ccities of Aram\u201d; cf. NAB, NRSV) for \u05e2\u05b5\u05d9\u05df \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019en \u2019adam, \u201ceye of man\u201d) or \u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4 (\u2019adamah, \u201cground\u201d) for \u05d0\u05b8\u05d3\u05b8\u05dd (\u2019adam, \u201cman\u201d), \u201c(surface of) the earth.\u201d It seems best, however, to see \u201ceye\u201d as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).
tn Heb \u201cDamascus its resting place.\u201d The 3rd person masculine singular suffix on \u201cresting place\u201d (\u05de\u05b0\u05e0\u05bb\u05d7\u05b8\u05ea\u05d5\u05b9, m\u00ffnukhato), however, precludes \u201cland\u201d or even \u201cHadrach,\u201d both of which are feminine, from being the antecedent. Most likely \u201cword\u201d (masculine) is the antecedent, i.e., the \u201cword of the Lord\u201d is finding its resting place, that is, its focus in or on Damascus."}, {"pk": 2847724, "translation": "NET", "book": 38, "chapter": 9, "verse": 2, "text": "as are those of Hamath also, which adjoins Damascus, and Tyre and Sidon, though they consider themselves to be very wise.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
map For location see Map1-A1; JP3-F3; JP4-F3."}, {"pk": 2847725, "translation": "NET", "book": 38, "chapter": 9, "verse": 3, "text": "Tyre built herself a fortification and piled up silver like dust and gold like the mud of the streets!"}, {"pk": 2847726, "translation": "NET", "book": 38, "chapter": 9, "verse": 4, "text": "Nevertheless the Lord will evict her and shove her fortifications into the sea \u2014 she will be consumed by fire.", "comment": "tn The Hebrew word \u05d7\u05b7\u05d9\u05b4\u05dc (khayil, \u201cstrength, wealth\u201d) can, with certain suffixes, look exactly like \u05d7\u05b5\u05dc (khel, \u201cfortress, rampart\u201d). The chiastic pattern here suggests that not Tyre\u2019s riches but her defenses will be cast into the sea. Thus the present translation renders the term \u201cfortifications\u201d (so also NLT) rather than \u201cwealth\u201d (NASB, NRSV, TEV) or \u201cpower\u201d (NAB, NIV)."}, {"pk": 2847727, "translation": "NET", "book": 38, "chapter": 9, "verse": 5, "text": "Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up. Gaza will lose her king, and Ashkelon will no longer be inhabited.", "comment": "tn The present translation presupposes a Hiphil perfect of \u05d9\u05b8\u05d1\u05b5\u05e9\u05c1 (yavesh, \u201cbe dry\u201d; cf. NRSV \u201care withered\u201d) rather than the usually accepted Hiphil of \u05d1\u05bc\u05d5\u05b9\u05e9\u05c1 (bosh, \u201cbe ashamed\u201d; cf. KJV, ASV), a sense that is less suitable with the removal of hope."}, {"pk": 2847728, "translation": "NET", "book": 38, "chapter": 9, "verse": 6, "text": "A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines."}, {"pk": 2847729, "translation": "NET", "book": 38, "chapter": 9, "verse": 7, "text": "I will take away their abominable religious practices; then those who survive will become a community of believers in our God, like a clan in Judah, and Ekron will be like the Jebusites.", "comment": "tn Heb \u201cand I will take away their blood from their mouth and their abominations from between their teeth.\u201d These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely NCV \u201cdrinking blood\u201d) or eating unclean or forbidden foods.
tn Heb \u201cand they will be a remnant for our God\u201d; cf. NIV \u201cwill belong to our God\u201d; NLT \u201cwill worship our God.\u201d"}, {"pk": 2847730, "translation": "NET", "book": 38, "chapter": 9, "verse": 8, "text": "Then I will surround my temple to protect it like a guard from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.", "comment": "tn Heb \u201chouse\u201d (so NAB, NIV, NRSV).
tn Though a hapax legomenon, the \u05de\u05b4\u05e6\u05bc\u05b8\u05d1\u05b8\u05d4 (mitsavah) of the MT (from \u05e0\u05b8\u05e6\u05b7\u05d1, natsav, \u201ctake a stand\u201d) is preferable to the suggestion \u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b8\u05d4 (matsevah, \u201cpillar\u201d) or even \u05de\u05b4\u05e6\u05bc\u05b8\u05d1\u05b8\u05d0 (mitsava\u2019, \u201cfrom\u201d or \u201cagainst the army\u201d). The context favors the idea of the Lord as a protector."}, {"pk": 2847731, "translation": "NET", "book": 38, "chapter": 9, "verse": 9, "text": "Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Look! Your king is coming to you: he is legitimate and victorious, humble and riding on a donkey \u2014 on a young donkey, the foal of a female donkey.", "comment": "sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a \u201csplit prophecy,\u201d that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus\u2019 earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11\u201316).
tn The Hebrew term \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 (tsadiq) ordinarily translated \u201crighteous,\u201d frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5\u20136; 11:4; 16:5; Jer 22:1\u20135; 23:5\u20136).
tn The Hebrew term \u05e0\u05d5\u05b9\u05e9\u05c1\u05b8\u05e2 (nosha\u2019) a Niphal participle of \u05d9\u05b8\u05e9\u05c1\u05b7\u05e2 (yasha\u2019, \u201cto save\u201d) could mean \u201cone delivered\u201d or, if viewed as active, \u201cone bringing salvation\u201d (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result \u201cvictorious\u201d (so also NRSV, TEV, NLT)."}, {"pk": 2847732, "translation": "NET", "book": 38, "chapter": 9, "verse": 10, "text": "I will remove the chariot from Ephraim and the warhorse from Jerusalem, and the battle bow will be removed. Then he will announce peace to the nations. His dominion will be from sea to sea and from the Euphrates River to the ends of the earth.", "comment": "tn Heb \u201cthe river.\u201d The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.
tc The MT first person pronoun (\u201cI\u201d), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (\u201che\u201d) in the LXX (\u05d4\u05b4\u05db\u05b0\u05e8\u05b4\u05d9\u05ea, hikhrit, presupposed for \u05d4\u05b4\u05db\u05b0\u05e8\u05b7\u05ea\u05bc\u05b4\u05d9, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.tn Heb \u201ccut off\u201d (so NASB, NRSV; also later in this verse); NAB \u201cbanish\u201d; NIV, CEV \u201ctake away.\u201d"}, {"pk": 2847733, "translation": "NET", "book": 38, "chapter": 9, "verse": 11, "text": "Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit."}, {"pk": 2847734, "translation": "NET", "book": 38, "chapter": 9, "verse": 12, "text": "Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you."}, {"pk": 2847735, "translation": "NET", "book": 38, "chapter": 9, "verse": 13, "text": "I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, like a warrior\u2019s sword.", "comment": "tn The words \u201cmy arrow\u201d are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).
tn The word \u201cZion\u201d is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece."}, {"pk": 2847736, "translation": "NET", "book": 38, "chapter": 9, "verse": 14, "text": "Then the LORD will appear above them, and his arrow will shoot forth like lightning; the Lord GOD will blow the trumpet and will sally forth on the southern storm winds."}, {"pk": 2847737, "translation": "NET", "book": 38, "chapter": 9, "verse": 15, "text": "The LORD who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, full like the sacrificial basin or like the corners of the altar.", "comment": "tn Heb \u201cthey will drink and roar as with wine\u201d; the LXX (followed here by NAB, NRSV) reads \u201cthey will drink blood like wine\u201d (referring to a figurative \u201cdrinking\u201d of the blood of their enemies).
sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God\u2019s enemies, that is, Israel\u2019s complete mastery of them. Like those who drink too much wine, the Lord\u2019s warriors will be satiated with the blood of their foes and will exult as though drunk."}, {"pk": 2847738, "translation": "NET", "book": 38, "chapter": 9, "verse": 16, "text": "On that day the LORD their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land."}, {"pk": 2847739, "translation": "NET", "book": 38, "chapter": 9, "verse": 17, "text": "How precious and fair! Grain will make the young men flourish and new wine the young women.", "comment": "sn This expostulation best fits the whole preceding description of God\u2019s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom."}, {"pk": 2847740, "translation": "NET", "book": 38, "chapter": 10, "verse": 1, "text": "Ask the LORD for rain in the season of the late spring rains \u2014 the LORD who causes thunderstorms \u2014 and he will give everyone showers of rain and green growth in the field.", "comment": "tn Heb \u201cthe latter rain.\u201d This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the \u201clatter rain\u201d speaks of God\u2019s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21\u201325)."}, {"pk": 2847741, "translation": "NET", "book": 38, "chapter": 10, "verse": 2, "text": "For the household gods have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd.", "comment": "sn Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1\u20132; 50:6; Ezek 34).
tn The Hebrew word \u05ea\u05bc\u05b0\u05e8\u05b8\u05e4\u05b4\u05d9\u05dd (t\u00ffrafim, \u201cteraphim\u201d) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34\u201335; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term \u201cidols\u201d (so KJV, NIV, TEV)."}, {"pk": 2847742, "translation": "NET", "book": 38, "chapter": 10, "verse": 3, "text": "I am enraged at the shepherds and will punish the lead-goats. For the LORD who rules over all has brought blessing to his flock, the house of Judah, and will transform them into his majestic warhorse."}, {"pk": 2847743, "translation": "NET", "book": 38, "chapter": 10, "verse": 4, "text": "From him will come the cornerstone, the wall peg, the battle bow, and every ruler.", "comment": "sn On the NT use of the image of the cornerstone, see Luke 20:17; Eph 2:20; 1 Pet 2:6.
tn This is not the usual word to describe a king of Israel or Judah (such as \u05de\u05b6\u05dc\u05b6\u05da\u05b0, melekh, or \u05e0\u05b8\u05e9\u05c2\u05b4\u05d9\u05d0, nasi\u2019), but \u05e0\u05d5\u05b9\u05d2\u05b5\u05e9\u05c2, noges, \u201cdictator\u201d (cf. KJV \u201coppressor\u201d). The author is asserting by this choice of wording that in the messianic age God\u2019s rule will be by force.
sn The metaphor of the wall peg (Heb. \u05d9\u05b8\u05ea\u05b5\u05d3, yated), together with the others in this list, describes the remarkable change that will take place at the inauguration of God\u2019s eschatological kingdom. Israel, formerly sheep-like, will be turned into a mighty warhorse. The peg refers to a wall hook (although frequently translated \u201ctent peg,\u201d but cf. ASV \u201cnail\u201d; TWOT 1:419) from which tools and weapons were suspended, but figuratively also to the promise of God upon which all of Israel\u2019s hopes were hung (cf. Isa 22:15\u201325; Ezra 9:8)."}, {"pk": 2847744, "translation": "NET", "book": 38, "chapter": 10, "verse": 5, "text": "And they will be like warriors trampling the mud of the streets in battle. They will fight, for the LORD will be with them, and will defeat the enemy cavalry.", "comment": "tn Heb \u201cand the riders on horses will be put to shame,\u201d figurative for the defeat of mounted troops. The word \u201cenemy\u201d in the translation is supplied from context."}, {"pk": 2847745, "translation": "NET", "book": 38, "chapter": 10, "verse": 6, "text": "\u201cI (says the LORD) will strengthen the kingdom of Judah and deliver the people of Joseph and will bring them back because of my compassion for them. They will be as though I had never rejected them, for I am the LORD their God and therefore I will hear them.", "comment": "tn Heb \u201cthe house.\u201d
tn Or \u201cthe kingdom of Israel\u201d; Heb \u201cthe house of Joseph.\u201dsn Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20; Ps 78:67; 80:1; 81:5; Ezek 37:16; Amos 5:6, 15; 6:6) because of the exodus motif that follows in vv. 8\u201311.
tc The anomalous MT reading \u05d5\u05b0\u05d7\u05d5\u05b9\u05e9\u05c1\u05b0\u05d1\u05d5\u05b9\u05ea\u05b4\u05d9\u05dd (v\u00ffkhosh\u00ffvotim) should probably be \u05d5\u05b7\u05d4\u05b2\u05e9\u05c1\u05b4\u05d9 \u05d1\u05d5\u05b9\u05ea\u05b4\u05dd (vahashi votim), the Hiphil perfect consecutive of \u05e9\u05c1\u05d5\u05bc\u05d1 (shuv), \u201creturn\u201d (cf. Jer 12:15)."}, {"pk": 2847746, "translation": "NET", "book": 38, "chapter": 10, "verse": 7, "text": "The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the LORD."}, {"pk": 2847747, "translation": "NET", "book": 38, "chapter": 10, "verse": 8, "text": "I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before."}, {"pk": 2847748, "translation": "NET", "book": 38, "chapter": 10, "verse": 9, "text": "Though I scatter them among the nations, they will remember in far-off places \u2014 they and their children will sprout forth and return.", "comment": "tn Or \u201csow\u201d (so KJV, ASV). The imagery is taken from the sowing of seed by hand."}, {"pk": 2847749, "translation": "NET", "book": 38, "chapter": 10, "verse": 10, "text": "I will bring them back from Egypt and gather them from Assyria. I will bring them to the lands of Gilead and Lebanon, for there will not be enough room for them in their own land.", "comment": "sn I will bring them back from Egypt\u2026from Assyria. The gathering of God\u2019s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3\u20135; 43:1\u20137, 14\u201321; 48:20\u201322; 51:9\u201311)."}, {"pk": 2847750, "translation": "NET", "book": 38, "chapter": 10, "verse": 11, "text": "The LORD will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination of Egypt will be no more.", "comment": "tn Heb \u201cscepter,\u201d referring by metonymy to the dominating rule of Egypt (cf. NLT).
tn Heb \u201che,\u201d in which case the referent is the Lord. This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads \u201cthey,\u201d referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT)."}, {"pk": 2847751, "translation": "NET", "book": 38, "chapter": 10, "verse": 12, "text": "Thus I will strengthen them by my power, and they will walk about in my name,\u201d says the LORD.", "comment": "tc The LXX and Syriac presuppose \u05d9\u05b4\u05ea\u05b0\u05d4\u05b7\u05dc\u05bc\u05b8\u05dc\u05d5\u05bc (yithallalu, \u201cthey will glory\u201d) for \u05d9\u05b4\u05ea\u05b0\u05d4\u05b7\u05dc\u05bc\u05b0\u05db\u05d5\u05bc (yithall\u00ffkhu, \u201cthey will walk about\u201d). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3x]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the MT reading, which is followed by most modern English versions.
tc Heb \u201cI will strengthen them in the Lord.\u201d Because of the perceived problem of the Lord saying he will strengthen the people \u201cin the Lord,\u201d both BHK and BHS suggest emending \u05d2\u05bc\u05b4\u05d1\u05bc\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9\u05dd (gibbartim, \u201cI will strengthen them\u201d) to \u05d2\u05bc\u05b0\u05d1\u05bb\u05e8\u05b8\u05ea\u05b8\u05dd (gevuratam, \u201ctheir strength\u201d). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11)."}, {"pk": 2847752, "translation": "NET", "book": 38, "chapter": 11, "verse": 1, "text": "Open your gates, Lebanon, so that the fire may consume your cedars.", "comment": "sn In this poetic section, plants and animals provide the imagery for rulers, especially evil ones (cf. respectively Isa 10:33\u201334; Ezek 31:8; Amos 2:9; Nah 2:12)."}, {"pk": 2847753, "translation": "NET", "book": 38, "chapter": 11, "verse": 2, "text": "Howl, fir tree, because the cedar has fallen; the majestic trees have been destroyed. Howl, oaks of Bashan, because the impenetrable forest has fallen."}, {"pk": 2847754, "translation": "NET", "book": 38, "chapter": 11, "verse": 3, "text": "Listen to the howling of shepherds, because their magnificence has been destroyed. Listen to the roaring of young lions, because the thickets of the Jordan have been devastated."}, {"pk": 2847755, "translation": "NET", "book": 38, "chapter": 11, "verse": 4, "text": "The LORD my God says this: \u201cShepherd the flock set aside for slaughter."}, {"pk": 2847756, "translation": "NET", "book": 38, "chapter": 11, "verse": 5, "text": "Those who buy them slaughter them and are not held guilty; those who sell them say, \u2018Blessed be the LORD, for I am rich.\u2019 Their own shepherds have no compassion for them.", "comment": "sn The expression those who buy them appears to be a reference to the foreign nations to whom Israel\u2019s own kings \u201csold\u201d their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4\u201314) refers to the past when the Lord, the Good Shepherd, had in vain tried to lead his people to salvation and life."}, {"pk": 2847757, "translation": "NET", "book": 38, "chapter": 11, "verse": 6, "text": "Indeed, I will no longer have compassion on the people of the land,\u201d says the LORD, \u201cbut instead I will turn every last person over to his neighbor and his king. They will devastate the land, and I will not deliver it from them.\u201d"}, {"pk": 2847758, "translation": "NET", "book": 38, "chapter": 11, "verse": 7, "text": "So I began to shepherd the flock destined for slaughter, the most afflicted of all the flock. Then I took two staffs, calling one \u201cPleasantness\u201d and the other \u201cBinders,\u201d and I tended the flock.", "comment": "sn The first person pronoun refers to Zechariah himself who, however, is a \u201cstand-in\u201d for the Lord as the actions of vv. 8\u201314 make clear. The prophet, like others before him, probably performed actions dramatizing the account of God\u2019s past dealings with Israel and Judah (cf. Hos 1\u20133; Isa 20:2\u20134; Jer 19:1\u201315; 27:2\u201311; Ezek 4:1\u20133).
tn The Hebrew term \u05d7\u05b9\u05d1\u05b0\u05dc\u05b4\u05d9\u05dd (khovlim) is often translated \u201cUnion\u201d (so NASB, NIV, NLT); cf. KJV, ASV \u201cBands\u201d; NAB \u201cBonds\u201d; NRSV, TEV, CEV \u201cUnity\u201d).sn The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).
tn The Hebrew term \u05e0\u05b9\u05e2\u05b7\u05dd (no\u2019am) is frequently translated \u201cFavor\u201d (so NAB, NASB, NIV, NRSV, NLT); cf. KJV \u201cBeauty\u201d; CEV \u201cMercy.\u201dsn The name of the first staff, pleasantness, refers to the rest and peace of the covenant between the Lord and his people (cf. v. 10).
sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1\u201311; Ezek 37:15\u201323.
tc For the MT reading \u05dc\u05b8\u05db\u05b5\u05df \u05e2\u05b2\u05e0\u05b4\u05d9\u05bc\u05b5\u05d9 (lakhen \u2019aniyyey, \u201ctherefore the [most] afflicted of\u201d) the LXX presupposes \u05dc\u05b4\u05db\u05b0\u05e0\u05b7\u05e2\u05b2\u05e0\u05b5\u05d9\u05bc\u05d9 (\u201cto the merchants of\u201d). The line would then read \u201cSo I began to shepherd the flock destined for slaughter for the sheep merchants\u201d (cf. NAB). This helps to explain the difficult \u05dc\u05b8\u05db\u05b5\u05df (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions."}, {"pk": 2847759, "translation": "NET", "book": 38, "chapter": 11, "verse": 8, "text": "Next I eradicated the three shepherds in one month, for I ran out of patience with them and, indeed, they detested me as well.", "comment": "sn Zechariah is only dramatizing what God had done historically (see the note on the word \u201ccedars\u201d in 11:1). The \u201cone month\u201d probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8\u201320); Zechariah, Shallum, Menahem (2 Kgs 15:8\u201316); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1\u201325:7)."}, {"pk": 2847760, "translation": "NET", "book": 38, "chapter": 11, "verse": 9, "text": "I then said, \u201cI will not shepherd you. What is to die, let it die, and what is to be eradicated, let it be eradicated. As for those who survive, let them eat each other\u2019s flesh!\u201d"}, {"pk": 2847761, "translation": "NET", "book": 38, "chapter": 11, "verse": 10, "text": "Then I took my staff \u201cPleasantness\u201d and cut it in two to annul my covenant that I had made with all the people."}, {"pk": 2847762, "translation": "NET", "book": 38, "chapter": 11, "verse": 11, "text": "So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the LORD."}, {"pk": 2847763, "translation": "NET", "book": 38, "chapter": 11, "verse": 12, "text": "Then I said to them, \u201cIf it seems good to you, pay me my wages, but if not, forget it.\u201d So they weighed out my payment \u2014 thirty pieces of silver.", "comment": "sn If taken at face value, thirty pieces (shekels) of silver was worth about two and a half years\u2019 wages for a common laborer. The Code of Hammurabi prescribes a monthly wage for a laborer of one shekel. If this were the case in Israel, 30 shekels would be the wages for 2 1/2 years (R. de Vaux, Ancient Israel, pp. 76, 204-5). For other examples of \u201cthirty shekels\u201d as a conventional payment, see K. Luke, \u201cThe Thirty Pieces of Silver (Zech. 11:12f.), Ind TS 19 (1982): 26-30. Luke, on the basis of Sumerian analogues, suggests that \u201cthirty\u201d came to be a term meaning anything of little or no value (p. 30). In this he follows Erica Reiner, \u201cThirty Pieces of Silver,\u201d in Essays in Memory of E. A. Speiser, AOS 53, ed. William W. Hallo (New Haven, Conn.: American Oriental Society, 1968), 186-90. Though the 30 shekels elsewhere in the OT may well be taken literally, the context of Zech. 11:12 may indeed support Reiner and Luke in seeing it as a pittance here, not worth considering (cf. Exod 21:32; Lev 27:4; Matt 26:15).
sn The speaker (Zechariah) represents the Lord, who here is asking what his service as faithful shepherd has been worth in the opinion of his people Israel."}, {"pk": 2847764, "translation": "NET", "book": 38, "chapter": 11, "verse": 13, "text": "The LORD then said to me, \u201cThrow to the potter that exorbitant sum at which they valued me!\u201d So I took the thirty pieces of silver and threw them to the potter at the temple of the LORD.", "comment": "tn Heb \u201csplendor of splendor\u201d (\u05d0\u05b6\u05d3\u05b6\u05e8 \u05d4\u05b7\u05d9\u05b0\u05e7\u05b8\u05e8, \u2019eder hayqar). This expression sarcastically draws attention to the incredibly low value placed upon the Lord\u2019s redemptive grace by his very own people.
tn The Syriac presupposes \u05d4\u05b8\u05d0\u05d5\u05b9\u05e6\u05b8\u05e8 (ha\u2019otsar, \u201ctreasury\u201d) for the MT \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05e6\u05b5\u05e8 (hayyotser, \u201cpotter\u201d) perhaps because of the lack of evidence for a potter\u2019s shop in the area of the temple. The Syriac reading is followed by NAB, NRSV, TEV. Matthew seems to favor this when he speaks of Judas having thrown the thirty shekels for which he betrayed Jesus into the temple treasury (27:5-6). However, careful reading of the whole gospel pericope makes it clear that the money actually was used to purchase a \u201cpotter\u2019s field,\u201d hence Zechariah\u2019s reference to a potter. The MT reading is followed by most other English versions.
tn Heb \u201chouse\u201d (so NASB, NIV, NRSV)."}, {"pk": 2847765, "translation": "NET", "book": 38, "chapter": 11, "verse": 14, "text": "Then I cut the second staff \u201cBinders\u201d in two in order to annul the covenant of brotherhood between Judah and Israel."}, {"pk": 2847766, "translation": "NET", "book": 38, "chapter": 11, "verse": 15, "text": "Again the LORD said to me, \u201cTake up once more the equipment of a foolish shepherd.", "comment": "sn The grammar (e.g., the incipient participle \u05de\u05b5\u05e7\u05b4\u05d9\u05dd, maqim, \u201cabout to raise up,\u201d v. 16) and overall sense of vv. 15\u201317 give the incident a future orientation. Zechariah once more is role-playing but this time he is a \u201cfoolish\u201d shepherd, i.e., one who does not know God and who is opposed to him (cf. Prov 1:7; 15:5; 20:3; 27:22). The individual who best represents this eschatological enemy of God and his people is the Antichrist (cf. Matt 24:5, 24; 2 Thess 2:3\u20134; 1 John 2:18, 22; 4:3; 2 John 7)."}, {"pk": 2847767, "translation": "NET", "book": 38, "chapter": 11, "verse": 16, "text": "Indeed, I am about to raise up a shepherd in the land who will not take heed to the sheep headed to slaughter, will not seek the scattered, and will not heal the injured. Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep and tear off their hooves.", "comment": "tn Heb \u201cthe broken\u201d (so KJV, NASB; NRSV \u201cthe maimed\u201d).
tn Heb \u201cthe fat [ones].\u201d Cf. ASV \u201cthe fat sheep\u201d; NIV \u201cthe choice sheep.\u201d"}, {"pk": 2847768, "translation": "NET", "book": 38, "chapter": 11, "verse": 17, "text": "Woe to the worthless shepherd who abandons the flock! May a sword fall on his arm and his right eye! May his arm wither completely away, and his right eye become completely blind!\u201d"}, {"pk": 2847769, "translation": "NET", "book": 38, "chapter": 12, "verse": 1, "text": "The revelation of the word of the LORD concerning Israel: The LORD \u2014 he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person \u2014 says,", "comment": "tn Heb \u201cwho forms the spirit of man within him\u201d (so NIV)."}, {"pk": 2847770, "translation": "NET", "book": 38, "chapter": 12, "verse": 2, "text": "\u201cI am about to make Jerusalem a cup that brings dizziness to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged.", "comment": "sn The image of a cup that brings dizziness is that of drunkenness. The Lord will force the nations to drink of his judgment and in doing so they will become so intoxicated by his wrath that they will stumble and become irrational.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847771, "translation": "NET", "book": 38, "chapter": 12, "verse": 3, "text": "Moreover, on that day I will make Jerusalem a heavy burden for all the nations, and all who try to carry it will be seriously injured; yet all the peoples of the earth will be assembled against it.", "comment": "tn Heb \u201cheavy stone\u201d (so NRSV, TEV, NLT); KJV \u201cburdensome stone\u201d; NIV \u201can immovable rock.\u201d
sn In Israel\u2019s and Judah\u2019s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so \u201cheavy\u201d with God\u2019s glory and so rooted in his promises that no nation will be able to move them."}, {"pk": 2847772, "translation": "NET", "book": 38, "chapter": 12, "verse": 4, "text": "In that day,\u201d says the LORD, \u201cI will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses of the nations with blindness.", "comment": "tn Or \u201cpeoples\u201d (so NAB, NRSV).
tn Heb \u201cevery horse.\u201d"}, {"pk": 2847773, "translation": "NET", "book": 38, "chapter": 12, "verse": 5, "text": "Then the leaders of Judah will say to themselves, \u2018The inhabitants of Jerusalem are a means of strength to us through their God, the LORD who rules over all.\u2019"}, {"pk": 2847774, "translation": "NET", "book": 38, "chapter": 12, "verse": 6, "text": "On that day I will make the leaders of Judah like an igniter among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem.", "comment": "tn Heb \u201ca firepot\u201d (so NASB, NIV); NRSV \u201ca blazing pot\u201d; NLT \u201ca brazier.\u201d
sn On that day (referring to the day of the Lord) the Davidic monarchy will be restored and the Lord\u2019s people will recognize once more the legitimacy and divine sanction of David\u2019s dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7)."}, {"pk": 2847775, "translation": "NET", "book": 38, "chapter": 12, "verse": 7, "text": "The LORD also will deliver the homes of Judah first, so that the splendor of the kingship of David and of the people of Jerusalem may not exceed that of Judah.", "comment": "tn Heb \u201chouse,\u201d referring here to the dynastic line. Cf. NLT \u201cthe royal line\u201d; CEV \u201cthe kingdom.\u201d The same expression is translated \u201cdynasty\u201d in the following verse.
tn Heb \u201cthe tents\u201d (so NAB, NRSV); NIV \u201cthe dwellings.\u201d"}, {"pk": 2847776, "translation": "NET", "book": 38, "chapter": 12, "verse": 8, "text": "On that day the LORD himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the LORD before them.", "comment": "sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age."}, {"pk": 2847777, "translation": "NET", "book": 38, "chapter": 12, "verse": 9, "text": "So on that day I will set out to destroy all the nations that come against Jerusalem.\u201d", "comment": "tn Or \u201cpeoples.\u201d"}, {"pk": 2847778, "translation": "NET", "book": 38, "chapter": 12, "verse": 10, "text": "\u201cI will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn.", "comment": "tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from \u201cme\u201d to \u201chim\u201d in the next, many mss read \u05d0\u05b7\u05dc\u05b5\u05d9 \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019ale \u2019et \u2019asher, \u201cto the one whom,\u201d a reading followed by NAB, NRSV) rather than the MT\u2019s \u05d0\u05b5\u05dc\u05b7\u05d9 \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 (\u2019ela \u2019et \u2019asher, \u201cto me whom\u201d). The reasons for such alternatives, however, are clear \u2013 they are motivated by scribes who found such statements theologically objectionable \u2013 and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.tn Or \u201con me.\u201d
tn The Hebrew term \u05d1\u05bc\u05b0\u05db\u05d5\u05b9\u05e8 (b\u00ffkhor, \u201cfirstborn\u201d), translated usually in the LXX by \u03c0\u03c1\u03c9\u03c4\u03cc\u03c4\u03bf\u03ba\u03bf\u03c2 (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply \u201cson\u201d from the context (e.g., NIV, TEV, NLT).
tn Or \u201cdynasty\u201d; Heb \u201chouse.\u201d"}, {"pk": 2847779, "translation": "NET", "book": 38, "chapter": 12, "verse": 11, "text": "On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon in the plain of Megiddo.", "comment": "map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.
tn \u201cHadad-Rimmon\u201d is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel\u2019s grief at God\u2019s \u201cwounding\u201d with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as \u201cfor\u201d (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as \u201cof\u201d (KJV, NAB, NASB, NIV, NLT) which is ambiguous."}, {"pk": 2847780, "translation": "NET", "book": 38, "chapter": 12, "verse": 12, "text": "The land will mourn, clan by clan \u2014 the clan of the royal household of David by itself and their wives by themselves; the clan of the family of Nathan by itself and their wives by themselves;", "comment": "sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23\u201331). Matthew traces Jesus\u2019 ancestry back through Solomon (Matt 1:6\u201316) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The \u201cofficial\u201d descent of Jesus may be viewed as passing through Solomon whereas the \u201cphysical\u201d descent came through Nathan."}, {"pk": 2847781, "translation": "NET", "book": 38, "chapter": 12, "verse": 13, "text": "the clan of the descendants of Levi by itself and their wives by themselves; and the clan of the Shimeites by itself and their wives by themselves \u2014", "comment": "sn The Shimeites were Levites (Exod 6:16\u201317; Num 3:17\u201318) who presumably were prominent in the postexilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah."}, {"pk": 2847782, "translation": "NET", "book": 38, "chapter": 12, "verse": 14, "text": "all the clans that remain, each separately with their wives.\u201d"}, {"pk": 2847783, "translation": "NET", "book": 38, "chapter": 13, "verse": 1, "text": "\u201cIn that day there will be a fountain opened up for the dynasty of David and the people of Jerusalem to cleanse them from sin and impurity.", "comment": "tn Heb \u201chouse\u201d (so NIV, NRSV), referring to dynastic descendants.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201cfor sin and for impurity.\u201d The purpose implied here has been stated explicitly in the translation for clarity.sn This reference to the fountain opened up\u2026to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9\u201310; Titus 3:5). \u201cIn that day\u201d throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37)."}, {"pk": 2847784, "translation": "NET", "book": 38, "chapter": 13, "verse": 2, "text": "And also on that day,\u201d says the LORD who rules over all, \u201cI will remove the names of the idols from the land and they will never again be remembered. Moreover, I will remove the prophets and the unclean spirit from the land.", "comment": "tn Heb \u201ccut off\u201d (so NRSV); NAB \u201cdestroy\u201d; NIV \u201cbanish.\u201d"}, {"pk": 2847785, "translation": "NET", "book": 38, "chapter": 13, "verse": 3, "text": "Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, \u2018You cannot live, for you lie in the name of the LORD.\u2019 Then his father and mother to whom he was born will run him through with a sword when he prophesies.", "comment": "sn Death (in this case being run\u2026through with a sword) was the penalty required in the OT for prophesying falsely (Deut 13:6\u201311; 18:20\u201322)."}, {"pk": 2847786, "translation": "NET", "book": 38, "chapter": 13, "verse": 4, "text": "\u201cTherefore, on that day each prophet will be ashamed of his vision when he prophesies and will no longer wear the hairy garment of a prophet to deceive the people.", "comment": "tn The words \u201cthe people\u201d are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).
tn The \u201chairy garment of a prophet\u201d (\u05d0\u05b7\u05d3\u05bc\u05b6\u05e8\u05b6\u05ea \u05e9\u05c1\u05b5\u05e2\u05b8\u05e8, \u2019adderet she\u2019ar) was the rough clothing of Elijah (1 Kgs 19:13), Elisha (1 Kgs 19:19; 2 Kgs 2:14), and even John the Baptist (Matt 3:4). Yet, \u05d0\u05b7\u05d3\u05bc\u05b6\u05e8\u05b6\u05ea alone suggests something of beauty and honor (Josh 7:21). The prophet\u2019s attire may have been simple the image it conveyed was one of great dignity."}, {"pk": 2847787, "translation": "NET", "book": 38, "chapter": 13, "verse": 5, "text": "Instead he will say, \u2018I am no prophet \u2014 indeed, I am a farmer, for a man has made me his indentured servant since my youth.\u2019", "comment": "tn Or perhaps \u201cfor the land has been my possession since my youth\u201d (so NRSV; similar NAB)."}, {"pk": 2847788, "translation": "NET", "book": 38, "chapter": 13, "verse": 6, "text": "Then someone will ask him, \u2018What are these wounds on your chest?\u2019 and he will answer, \u2018Some that I received in the house of my friends.\u2019", "comment": "tn Heb \u201cwounds between your hands.\u201d Cf. NIV \u201cwounds on your body\u201d; KJV makes this more specific: \u201cwounds in thine hands.\u201dsn These wounds on your chest. Pagan prophets were often self-lacerated (Lev 19:28; Deut 14:1; 1 Kgs 18:28) for reasons not entirely clear, so this false prophet betrays himself as such by these graphic and ineradicable marks."}, {"pk": 2847789, "translation": "NET", "book": 38, "chapter": 13, "verse": 7, "text": "\u201cAwake, sword, against my shepherd, against the man who is my associate,\u201d says the LORD who rules over all. Strike the shepherd that the flock may be scattered; I will turn my hand against the insignificant ones.", "comment": "sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus\u2019 crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively)."}, {"pk": 2847790, "translation": "NET", "book": 38, "chapter": 13, "verse": 8, "text": "It will happen in all the land, says the LORD, that two-thirds of the people in it will be cut off and die, but one-third will be left in it.", "comment": "sn The fractions mentioned here call to mind the affliction of God\u2019s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God\u2019s command (Ezek 5:1\u20134) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this \u201cthird\u201d Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God\u2019s covenant people.
tn The words \u201cof the people\u201d are supplied in the translation for clarity (cf. NCV, TEV, NLT)."}, {"pk": 2847791, "translation": "NET", "book": 38, "chapter": 13, "verse": 9, "text": "Then I will bring the remaining third into the fire; I will refine them like silver is refined and will test them like gold is tested. They will call on my name and I will answer; I will say, \u2018These are my people,\u2019 and they will say, \u2018The LORD is my God.\u2019\u201d", "comment": "sn The expression I will say \u2018It is my people,\u2019 and they will say \u2018the Lord is my God\u2019 is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God\u2019s people would be reclaimed and once more become his sons and daughters (Hos 2:23)."}, {"pk": 2847792, "translation": "NET", "book": 38, "chapter": 14, "verse": 1, "text": "A day of the LORD is about to come when your possessions will be divided as plunder in your midst.", "comment": "tn Heb \u201cyour plunder.\u201d Cf. NCV \u201cthe wealth you have taken.\u201d
sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God\u2019s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9\u201321). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8\u201315; Joel 1:15\u20132:11; Isa 1:24\u201331; 2:2\u20134; 4:2\u20136; 26:16\u201327:6; 33:13\u201324; 59:1\u201360:22; 65:13\u201325; Jer 30:7\u201311; 32:36\u201344; Ezek 20:33\u201344; Dan 11:40; 12:1; Matt 24:21, 29; 25:31\u201346; Rev 19:11\u201316."}, {"pk": 2847793, "translation": "NET", "book": 38, "chapter": 14, "verse": 2, "text": "For I will gather all the nations against Jerusalem to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away.", "comment": "tn Heb \u201cnot be cut off from the city\u201d (so NRSV); NAB \u201cnot be removed.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847794, "translation": "NET", "book": 38, "chapter": 14, "verse": 3, "text": "Then the LORD will go to battle and fight against those nations, just as he fought battles in ancient days.", "comment": "tn Heb \u201cas he fights on a day of battle\u201d (similar NASB, NIV, NRSV).
sn The statement the Lord will go to battle introduces the conflict known elsewhere as the \u201cbattle of Armageddon,\u201d a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15\u201316; Ezek 38\u201339; Rev 16:12\u201321; 19:19\u201321)."}, {"pk": 2847795, "translation": "NET", "book": 38, "chapter": 14, "verse": 4, "text": "On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward.", "comment": "sn This seismic activity provides a means of escape from Jerusalem so that the Messiah (the Lord), whose feet will stand on the Mount of Olives, may destroy the wicked nations in the Kidron Valley (the v. of Jehoshaphat, or of \u201cjudgment of the Lord\u201d) without harming the inhabitants of the city."}, {"pk": 2847796, "translation": "NET", "book": 38, "chapter": 14, "verse": 5, "text": "Then you will escape through my mountain valley, for the mountains will extend to Azal. Indeed, you will flee as you fled from the earthquake in the days of King Uzziah of Judah. Then the LORD my God will come with all his holy ones with him.", "comment": "sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.
tc For the MT reading \u05e0\u05b7\u05e1\u05b0\u05ea\u05bc\u05b6\u05dd (nastem, \u201cyou will escape\u201d) the LXX presupposes \u05e0\u05b4\u05e1\u05b0\u05ea\u05bc\u05b7\u05dd (nistam, \u201cwill be stopped up\u201d; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected \u201cyou\u201d as subject. This not only is unnecessary to Hebrew discourse (see \u201cyou\u201d in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.
sn Azal is a place otherwise unknown."}, {"pk": 2847797, "translation": "NET", "book": 38, "chapter": 14, "verse": 6, "text": "On that day there will be no light \u2014 the sources of light in the heavens will congeal.", "comment": "tn Heb \u201cthe splendid will congeal.\u201d This difficult phrase (MT \u05d9\u05b0\u05e7\u05b8\u05e8\u05d5\u05b9\u05ea \u05d9\u05b0\u05e7\u05b4\u05e4\u05bc\u05b8\u05d0\u05d5\u05b9\u05df, y\u00ffqarot y\u00ffqippa\u2019on) is not clarified by the LXX which presupposes \u05d5\u05b0\u05e7\u05b8\u05e8\u05d5\u05bc\u05ea \u05d5\u05b0\u05e7\u05b4\u05e4\u05bc\u05b8\u05d0\u05d5\u05b9\u05df (v\u00ffqarut v\u00ffqippa\u2019on, \u201cand cold and ice,\u201d a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light \u201cfreeze up\u201d as it were, and refuse to shine."}, {"pk": 2847798, "translation": "NET", "book": 38, "chapter": 14, "verse": 7, "text": "It will happen in one day (a day known to the LORD); not in the day or the night, but in the evening there will be light.", "comment": "sn In the evening there will be light. The normal pattern is that light breaks through in the morning (Gen 1:3) but in the day of the Lord in judgment it would do so in the evening. In a sense the universe will be \u201cde-created\u201d in order to be \u201crecreated.\u201d"}, {"pk": 2847799, "translation": "NET", "book": 38, "chapter": 14, "verse": 8, "text": "Moreover, on that day living waters will flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea; it will happen both in summer and in winter.", "comment": "sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1\u20135; also John 7:38).
sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).
sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT)."}, {"pk": 2847800, "translation": "NET", "book": 38, "chapter": 14, "verse": 9, "text": "The LORD will then be king over all the earth. In that day the LORD will be seen as one with a single name.", "comment": "sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4\u20135). Zechariah, however, universalizes the extent of the Lord\u2019s dominion \u2013 he will be \u201cking over all the earth.\u201d"}, {"pk": 2847801, "translation": "NET", "book": 38, "chapter": 14, "verse": 10, "text": "All the land will change and become like the Arabah from Geba to Rimmon, south of Jerusalem; and Jerusalem will be raised up and will stay in its own place from the Benjamin Gate to the site of the First Gate and on to the Corner Gate, and from the Tower of Hananel to the royal winepresses.", "comment": "tn Or \u201clike a plain\u201d (similar KJV, NAB, NASB, NCV, NRSV, NLT); or \u201clike a steppe\u201d; cf. CEV \u201cflatlands.\u201d The Hebrew term \u05e2\u05b2\u05e8\u05b8\u05d1\u05b8\u05d4 (\u2019aravah) refers to an arid plain or steppe, but can be used specifically as the name of the rift valley running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba.
sn The expression from Geba to Rimmon is a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Job 15:32; 19:7). Since Geba (Heb. \u05d2\u05bc\u05b6\u05d1\u05b7\u05e2) means \u201chill\u201d and Rimmon resembles the word for height (Heb. \u05e8\u05b8\u05de\u05b8\u05d4, ramah), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley.
tn Or \u201cold gate\u201d (NLT); or \u201cformer gate\u201d (NRSV).
sn From the Benjamin Gate\u2026on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west.
sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south."}, {"pk": 2847802, "translation": "NET", "book": 38, "chapter": 14, "verse": 11, "text": "And people will settle there, and there will no longer be the threat of divine extermination \u2014 Jerusalem will dwell in security."}, {"pk": 2847803, "translation": "NET", "book": 38, "chapter": 14, "verse": 12, "text": "But this will be the nature of the plague with which the LORD will strike all the nations that have fought against Jerusalem: Their flesh will decay while they stand on their feet, their eyes will rot away in their sockets, and their tongues will dissolve in their mouths."}, {"pk": 2847804, "translation": "NET", "book": 38, "chapter": 14, "verse": 13, "text": "On that day there will be great confusion from the LORD among them; they will seize each other and attack one another violently."}, {"pk": 2847805, "translation": "NET", "book": 38, "chapter": 14, "verse": 14, "text": "Moreover, Judah will fight at Jerusalem, and the wealth of all the surrounding nations will be gathered up \u2014 gold, silver, and clothing in great abundance.", "comment": "tn The Hebrew phrase \u05d1\u05bc\u05b4\u05d9\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b8\u05dd (birushalam) with the verb \u05e0\u05b4\u05dc\u05b0\u05d7\u05b7\u05dd (nilkham, \u201cmake war\u201d) would ordinarily suggest that Judah is fighting against Jerusalem (so NAB, CEV). While this could happen accidentally, the context here favors the idea that Judah is fighting alongside Jerusalem against a common enemy. The preposition \u05d1\u05bc\u05b0 (b\u00ff), then, should be construed as locative (\u201cat\u201d; cf. KJV, NASB, NIV, NRSV, NLT).
tn The term translated \u201cgathered up\u201d could also be rendered \u201ccollected\u201d (so NIV, NCV, NRSV, although this might suggest a form of taxation) or \u201cconfiscated\u201d (which might imply seizure of property against someone\u2019s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT \u201ccaptured\u201d)."}, {"pk": 2847806, "translation": "NET", "book": 38, "chapter": 14, "verse": 15, "text": "This is the kind of plague that will devastate horses, mules, camels, donkeys, and all the other animals in those camps."}, {"pk": 2847807, "translation": "NET", "book": 38, "chapter": 14, "verse": 16, "text": "Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the LORD who rules over all, and to observe the Feast of Tabernacles.", "comment": "sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the Lord will receive homage and tribute from all who survive from all the nations. The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the Lord at that time (cf. Deut 31:9\u201313; Neh 8:12\u201318; 9:1\u201338)."}, {"pk": 2847808, "translation": "NET", "book": 38, "chapter": 14, "verse": 17, "text": "But if any of the nations anywhere on earth refuse to go up to Jerusalem to worship the King, the LORD who rules over all, they will get no rain.", "comment": "sn The reference to any\u2026who refuse to go up to Jerusalem makes clear the fact that the nations are by no means \u201cconverted\u201d to the Lord but are under his compulsory domination."}, {"pk": 2847809, "translation": "NET", "book": 38, "chapter": 14, "verse": 18, "text": "If the Egyptians will not do so, they will get no rain \u2014 instead there will be the kind of plague which the LORD inflicts on any nations that do not go up to celebrate the Feast of Tabernacles."}, {"pk": 2847810, "translation": "NET", "book": 38, "chapter": 14, "verse": 19, "text": "This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles."}, {"pk": 2847811, "translation": "NET", "book": 38, "chapter": 14, "verse": 20, "text": "On that day the bells of the horses will bear the inscription \u201cHOLY TO THE LORD.\u201d The cooking pots in the LORD\u2019s temple will be as holy as the bowls in front of the altar.", "comment": "tn Heb \u201chouse\u201d (also in the following verse).
sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord\u2019s temple) \u2013 all will be dedicated to his use."}, {"pk": 2847812, "translation": "NET", "book": 38, "chapter": 14, "verse": 21, "text": "Every cooking pot in Jerusalem and Judah will become holy in the sight of the LORD who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite in the house of the LORD who rules over all.", "comment": "tn Or \u201cmerchant\u201d; \u201ctrader\u201d (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II \u05db\u05bc\u05b0\u05e0\u05b7\u05e2\u05b2\u05e0\u05b4\u05d9). English versions have rendered the term as \u201cCanaanite\u201d (KJV, NKJV, NASB, NIV), \u201ctrader\u201d (RSV, NEB), \u201ctraders\u201d (NRSV, NLT), or \u201cmerchant\u201d (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.sn This is not to preclude the Canaanite (or anyone else) from worship; the point is that in the messianic age all such ethnic and religious distinctions will be erased and all people will be eligible to worship the Lord."}, {"pk": 2847813, "translation": "NET", "book": 39, "chapter": 1, "verse": 1, "text": "What follows is divine revelation. The word of the LORD came to Israel through Malachi:", "comment": "tn Heb \u201cThe word of the Lord to Israel by the hand of Malachi.\u201d There is some question as to whether \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05db\u05b4\u05d9 (mal\u2019akhi) should be understood as a personal name (so almost all English versions) or as simply \u201cmy messenger\u201d (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT.
tn Heb \u201cThe burden.\u201d The Hebrew term III \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0 (massa\u2019), usually translated \u201coracle\u201d or \u201cutterance\u201d (BDB 672 s.v. \u05de\u05b7\u05e9\u05c2\u05bc\u05b8\u05d0), is a technical term in prophetic literature introducing a message from the Lord (see Zech 9:1; 12:1). Since it derives from a verb meaning \u201cto carry,\u201d its original nuance was that of a burdensome message, that is, one with ominous content. The grammatical structure here suggests that the term stands alone (so NAB, NRSV) and is not to be joined with what follows, \u201cthe burden [or \u201crevelation\u201d] of\u201d (so KJV, NASB, ESV)."}, {"pk": 2847814, "translation": "NET", "book": 39, "chapter": 1, "verse": 2, "text": "\u201cI have shown love to you,\u201d says the LORD, but you say, \u201cHow have you shown love to us?\u201d \u201cEsau was Jacob\u2019s brother,\u201d the LORD explains, \u201cyet I chose Jacob"}, {"pk": 2847815, "translation": "NET", "book": 39, "chapter": 1, "verse": 3, "text": "and rejected Esau. I turned Esau\u2019s mountains into a deserted wasteland and gave his territory to the wild jackals.\u201d", "comment": "tn Heb \u201cI set his mountains as a desolation.\u201d
tn Heb \u201chis\u201d; the referent (Esau) has been specified in the translation for clarity.
tn Heb \u201cand I loved Jacob, but Esau I hated.\u201d The context indicates this is technical covenant vocabulary in which \u201clove\u201d and \u201chate\u201d are synonymous with \u201cchoose\u201d and \u201creject\u201d respectively (see Deut 7:8; Jer 31:3; Hos 3:1; 9:15; 11:1).
tn Or \u201cinheritance\u201d (so NIV, NLT)."}, {"pk": 2847816, "translation": "NET", "book": 39, "chapter": 1, "verse": 4, "text": "Edom says, \u201cThough we are devastated, we will once again build the ruined places.\u201d So the LORD who rules over all responds, \u201cThey indeed may build, but I will overthrow. They will be known as the land of evil, the people with whom the LORD is permanently displeased.", "comment": "tn Heb \u201cand they will call them.\u201d The third person plural subject is indefinite; one could translate, \u201cand people will call them.\u201d
sn The epithet Lord who rules over all occurs frequently as a divine title throughout Malachi (24 times total). This name (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea, y\u00ffhvah ts\u00ffva\u2019ot), traditionally translated \u201cLord of hosts\u201d (so KJV, NAB, NASB; cf. NIV NLT \u201cLord Almighty\u201d; NCV, CEV \u201cLord All-Powerful\u201d), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.
sn Edom, a \u201cbrother\u201d nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14\u201321; Deut 2:8; Jer 49:7\u201322; Ezek 25:12\u201314; Amos 1:11\u201312; Obad 10\u201312)."}, {"pk": 2847817, "translation": "NET", "book": 39, "chapter": 1, "verse": 5, "text": "Your eyes will see it, and then you will say, \u2018May the LORD be magnified even beyond the border of Israel!\u2019\u201d", "comment": "tn Or \u201cGreat is the Lord\u201d (so NAB; similar NIV, NRSV)."}, {"pk": 2847818, "translation": "NET", "book": 39, "chapter": 1, "verse": 6, "text": "\u201cA son naturally honors his father and a slave respects his master. If I am your father, where is my honor? If I am your master, where is my respect? The LORD who rules over all asks you this, you priests who make light of my name! But you reply, \u2018How have we made light of your name?\u2019", "comment": "tn The verb \u201crespects\u201d is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see \u201chonors\u201d in the preceding line).
tn The pronoun \u201cyour\u201d is supplied in the translation for clarification (also a second time before \u201cmaster\u201d later in this verse)."}, {"pk": 2847819, "translation": "NET", "book": 39, "chapter": 1, "verse": 7, "text": "You are offering improper sacrifices on my altar, yet you ask, \u2018How have we offended you?\u2019 By treating the table of the LORD as if it is of no importance!", "comment": "sn The word table, here a synonym for \u201caltar,\u201d has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8)."}, {"pk": 2847820, "translation": "NET", "book": 39, "chapter": 1, "verse": 8, "text": "For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, is that not wrong as well? Indeed, try offering them to your governor! Will he be pleased with you or show you favor?\u201d asks the LORD who rules over all.", "comment": "tc The LXX and Vulgate read \u201cwith it\u201d (which in Hebrew would be \u05d4\u05b2\u05d9\u05b4\u05e8\u05b0\u05e6\u05b5\u05d4\u05d5\u05bc, hayirtsehu, a reading followed by NAB) rather than \u201cwith you\u201d of the MT (\u05d4\u05b2\u05d9\u05b4\u05e8\u05b0\u05e6\u05b0\u05da\u05b8, hayirts\u00ffkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase \u05e4\u05b8\u05e0\u05b6\u05d9\u05da\u05b8 (fanekha, \u201creceive you,\u201d which the present translation renders as \u201cshow you favor\u201d).
tn Heb \u201cit\u201d (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with \u201cthe lame and sick\u201d in the previous question (cf. NIV, NCV).
sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21)."}, {"pk": 2847821, "translation": "NET", "book": 39, "chapter": 1, "verse": 9, "text": "But now plead for God\u2019s favor that he might be gracious to us. \u201cWith this kind of offering in your hands, how can he be pleased with you?\u201d asks the LORD who rules over all.", "comment": "tn Heb \u201cseek the face of God.\u201d
tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV)."}, {"pk": 2847822, "translation": "NET", "book": 39, "chapter": 1, "verse": 10, "text": "\u201cI wish that one of you would close the temple doors, so that you no longer would light useless fires on my altar. I am not pleased with you,\u201d says the LORD who rules over all, \u201cand I will no longer accept an offering from you.", "comment": "sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not \u201cat home\u201d to receive them or their worship there."}, {"pk": 2847823, "translation": "NET", "book": 39, "chapter": 1, "verse": 11, "text": "For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,\u201d says the LORD who rules over all.", "comment": "sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel."}, {"pk": 2847824, "translation": "NET", "book": 39, "chapter": 1, "verse": 12, "text": "\u201cBut you are profaning it by saying that the table of the Lord is common and its offerings despicable.", "comment": "tn Heb \u201cfruit.\u201d The following word \u201cfood\u201d in the Hebrew text (\u05d0\u05b8\u05db\u05b0\u05dc\u05d5\u05b9, \u2019okhlo) appears to be an explanatory gloss to clarify the meaning of the rare word \u05e0\u05b4\u05d9\u05d1 (niv, \u201cfruit\u201d; see Isa 57:19 Qere; \u05e0\u05d5\u05b9\u05d1, nov, \u201cfruit,\u201d in Kethib). Cf. ASV \u201cthe fruit thereof, even its food.\u201d In this cultic context the reference is to the offerings on the altar."}, {"pk": 2847825, "translation": "NET", "book": 39, "chapter": 1, "verse": 13, "text": "You also say, \u2018How tiresome it is.\u2019 You turn up your nose at it,\u201d says the LORD who rules over all, \u201cand instead bring what is stolen, lame, or sick. You bring these things for an offering! Should I accept this from you?\u201d asks the LORD.", "comment": "tn Heb \u201cfrom your hand,\u201d a metonymy of part (the hand) for whole (the person)."}, {"pk": 2847826, "translation": "NET", "book": 39, "chapter": 1, "verse": 14, "text": "\u201cThere will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,\u201d says the LORD who rules over all, \u201cand my name is awesome among the nations.\u201d", "comment": "sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord."}, {"pk": 2847827, "translation": "NET", "book": 39, "chapter": 2, "verse": 1, "text": "\u201cNow, you priests, this commandment is for you."}, {"pk": 2847828, "translation": "NET", "book": 39, "chapter": 2, "verse": 2, "text": "If you do not listen and take seriously the need to honor my name,\u201d says the LORD who rules over all, \u201cI will send judgment on you and turn your blessings into curses \u2014 indeed, I have already done so because you are not taking it to heart.", "comment": "tn Heb \u201cthe curse\u201d (so NASB, NRSV); NLT \u201ca terrible curse.\u201d
tn Heb \u201cand if you do not place upon [the] heart\u201d; KJV, NAB, NRSV \u201clay it to heart.\u201d"}, {"pk": 2847829, "translation": "NET", "book": 39, "chapter": 2, "verse": 3, "text": "I am about to discipline your children and will spread offal on your faces, the very offal produced at your festivals, and you will be carried away along with it.", "comment": "tc The phrase \u201cdiscipline your children\u201d is disputed. The LXX and Vulgate suppose \u05d6\u05b0\u05e8\u05d5\u05b9\u05e2\u05b7 (z\u00ffroa\u2019, \u201carm\u201d) for the MT \u05d6\u05b6\u05e8\u05b7\u05e2 (zera\u2019, \u201cseed\u201d; hence, \u201cchildren\u201d). Then, for the MT \u05d2\u05b9\u05e2\u05b5\u05e8 (go\u2019er, \u201crebuking\u201d) the same versions suggest \u05d2\u05bc\u05b8\u05e8\u05b7\u05e2 (gara\u2019, \u201ctake away\u201d). The resulting translation is \u201cI am about to take away your arm\u201d (cf. NAB \u201cdeprive you of the shoulder\u201d). However, this reading is unlikely. It is common for a curse (v. 2) to fall on offspring (see, e.g., Deut 28:18, 32, 41, 53, 55, 57), but a curse never takes the form of a broken or amputated arm. It is preferable to retain the reading of the MT here.
tn The Hebrew term \u05e4\u05b6\u05e8\u05b6\u05e9\u05c1 (feresh, \u201coffal\u201d) refers to the entrails as ripped out in preparing a sacrificial victim (BDB 831 s.v. \u05e4\u05bc\u05b6\u05e8\u05b6\u05e9\u05c1). This graphic term has been variously translated: \u201cdung\u201d (KJV, RSV, NRSV, NLT); \u201crefuse\u201d (NKJV, NASB); \u201coffal\u201d (NEB, NIV).
sn See Zech 3:3\u20134 for similar coarse imagery which reflects cultic disqualification."}, {"pk": 2847830, "translation": "NET", "book": 39, "chapter": 2, "verse": 4, "text": "Then you will know that I sent this commandment to you so that my covenant may continue to be with Levi,\u201d says the LORD who rules over all.", "comment": "sn My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16\u201320; Num 25:10\u201313; Jer 33:21\u201322). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times."}, {"pk": 2847831, "translation": "NET", "book": 39, "chapter": 2, "verse": 5, "text": "\u201cMy covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me."}, {"pk": 2847832, "translation": "NET", "book": 39, "chapter": 2, "verse": 6, "text": "He taught what was true; sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin.", "comment": "tn Heb \u201cTrue teaching was in his mouth\u201d; cf. NASB, NRSV \u201cTrue instruction (doctrine NAB) was in his mouth.\u201d"}, {"pk": 2847833, "translation": "NET", "book": 39, "chapter": 2, "verse": 7, "text": "For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him because he is the messenger of the LORD who rules over all.", "comment": "tn Heb \u201cfrom his mouth\u201d (so NAB, NASB, NRSV)."}, {"pk": 2847834, "translation": "NET", "book": 39, "chapter": 2, "verse": 8, "text": "You, however, have turned from the way. You have caused many to violate the law; you have corrupted the covenant with Levi,\u201d says the LORD who rules over all.", "comment": "tn Or \u201cthe Levitical covenant.\u201d
tn The definite article embedded within \u05d1\u05bc\u05b7\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 (battorah) may suggest that the Torah is in mind and not just \u201cordinary\u201d priestly instruction, though it might refer to the instruction previously mentioned (v. 7)."}, {"pk": 2847835, "translation": "NET", "book": 39, "chapter": 2, "verse": 9, "text": "\u201cTherefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your instruction.\u201d", "comment": "tn Heb \u201cin the instruction\u201d (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT)."}, {"pk": 2847836, "translation": "NET", "book": 39, "chapter": 2, "verse": 10, "text": "Do we not all have one father? Did not one God create us? Why do we betray one another, in this way making light of the covenant of our ancestors?", "comment": "sn The rhetorical question Do we not all have one father? by no means teaches the \u201cuniversal fatherhood of God,\u201d that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of \u201cwe\u201d is God\u2019s elect people."}, {"pk": 2847837, "translation": "NET", "book": 39, "chapter": 2, "verse": 11, "text": "Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. For Judah has profaned the holy things that the LORD loves and has turned to a foreign god!", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb \u201chas married the daughter of a foreign god.\u201d Marriage is used here as a metaphor to describe Judah\u2019s idolatry, that is, her unfaithfulness to the Lord and \u201cremarriage\u201d to pagan gods. But spiritual intermarriage found expression in literal, physical marriage as well, as vv. 14\u201316 indicate.
tn Or perhaps \u201csecularized\u201d; cf. NIV \u201cdesecrated\u201d; TEV, NLT \u201cdefiled\u201d; CEV \u201cdisgraced.\u201d"}, {"pk": 2847838, "translation": "NET", "book": 39, "chapter": 2, "verse": 12, "text": "May the LORD cut off from the community of Jacob every last person who does this, as well as the person who presents improper offerings to the LORD who rules over all!", "comment": "tc Heb \u201cevery man who does this, him who is awake and him who answers.\u201d For \u201canswers\u201d the LXX suggests an underlying Hebrew text of \u05e2\u05b8\u05e0\u05b8\u05d4 (\u2019anah, \u201cto be humbled\u201d), and then the whole phrase is modified slightly: \u201cuntil he is humbled.\u201d This requires also that the MT \u05e2\u05b5\u05e8 (\u2019er, \u201cawake\u201d) be read as \u05e2\u05b5\u05d3 (\u2019ed, \u201cuntil\u201d; here the LXX reads \u1f15\u03c9\u03c2, Jews). The reading of the LXX is most likely an alteration to correct what is arguably a difficult text.tn Heb \u201cevery man who does this, him who is awake and him who answers.\u201d The idea seems to be a merism expressing totality, that is, everybody from the awakener to the awakened, thus \u201cevery last person who does this\u201d (NLT similar); NIV \u201cwhoever he may be.\u201d
tn Heb \u201ctents,\u201d used figuratively for the community here (cf. NCV, TEV); NLT \u201cthe nation of Israel.\u201d"}, {"pk": 2847839, "translation": "NET", "book": 39, "chapter": 2, "verse": 13, "text": "You also do this: You cover the altar of the LORD with tears as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you.", "comment": "sn You cover the altar of the Lord with tears. These tears are the false tears of hypocrisy, not genuine tears of repentance. The people weep because the Lord will not hear them, not because of their sin."}, {"pk": 2847840, "translation": "NET", "book": 39, "chapter": 2, "verse": 14, "text": "Yet you ask, \u201cWhy?\u201d The LORD is testifying against you on behalf of the wife you married when you were young, to whom you have become unfaithful even though she is your companion and wife by law.", "comment": "sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb \u201ccovenant\u201d) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1\u20133; Jer 3:8) also presuppose the existence of marriage documents.
tn Heb \u201cthe Lord is a witness between you and [between] the wife of your youth.\u201d"}, {"pk": 2847841, "translation": "NET", "book": 39, "chapter": 2, "verse": 15, "text": "No one who has even a small portion of the Spirit in him does this. What did our ancestor do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth.", "comment": "tn Heb \u201cand not one has done, and a remnant of the spirit to him.\u201d The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).
tn Heb \u201cthe one.\u201d This is an oblique reference to Abraham who sought to obtain God\u2019s blessing by circumventing God\u2019s own plan for him by taking Hagar as wife (Gen 16:1\u20136). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11\u201312).
sn The wife he took in his youth probably refers to the first wife one married (cf. NCV \u201cthe wife you married when you were young\u201d)."}, {"pk": 2847842, "translation": "NET", "book": 39, "chapter": 2, "verse": 16, "text": "\u201cI hate divorce,\u201d says the LORD God of Israel, \u201cand the one who is guilty of violence,\u201d says the LORD who rules over all. \u201cPay attention to your conscience, and do not be unfaithful.\u201d", "comment": "tc The verb \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 (sane\u2019) appears to be a third person form, \u201che hates,\u201d which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, \u201che [who] hates [his wife] [and] divorces her\u2026is guilty of violence.\u201d A similar translation is advocated by M. A. Shields, \u201cSyncretism and Divorce in Malachi 2,10\u201316,\u201d ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 (\u2019anokhi, \u201cI\u201d) has accidentally dropped from the text after \u05db\u05bc\u05b4\u05d9 (ki). If one restores the pronoun, the form \u05e9\u05c2\u05b8\u05e0\u05b5\u05d0 can be taken as a participle and the text translated, \u201cfor I hate\u201d (so NAB, NASB, NRSV, NLT). sn Though the statement \u201cI hate divorce\u201d may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra\u2019s commands to Jewish men to divorce their heathen wives (Ezra 9\u201310).
tn Heb \u201chim who covers his garment with violence\u201d (similar ASV, NRSV). Here \u201cgarment\u201d is a metaphor for appearance and \u201cviolence\u201d a metonymy of effect for cause. God views divorce as an act of violence against the victim."}, {"pk": 2847843, "translation": "NET", "book": 39, "chapter": 2, "verse": 17, "text": "You have wearied the LORD with your words. But you say, \u201cHow have we wearied him?\u201d Because you say, \u201cEveryone who does evil is good in the Lord\u2019s opinion, and he delights in them,\u201d or \u201cWhere is the God of justice?\u201d", "comment": "tn Heb \u201cin the eyes of the Lord.\u201d"}, {"pk": 2847844, "translation": "NET", "book": 39, "chapter": 3, "verse": 1, "text": "\u201cI am about to send my messenger, who will clear the way before me. Indeed, the Lord you are seeking will suddenly come to his temple, and the messenger of the covenant, whom you long for, is certainly coming,\u201d says the LORD who rules over all.", "comment": "sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord\u2019s covenant.
tn In Hebrew the phrase \u201cmy messenger\u201d is \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05db\u05b4\u05d9 (mal\u2019akhi), the same form as the prophet\u2019s name (see note on the name \u201cMalachi\u201d in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is \u201cElijah the prophet,\u201d whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the \u201cspirit and power\u201d of Elijah (Matt 11:14; 17:11\u201312; Lk 1:17).
tn Here the Hebrew term \u05d4\u05b8\u05d0\u05b8\u05d3\u05d5\u05b9\u05df (ha\u2019adon) is used, not \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 (y\u00ffhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master."}, {"pk": 2847845, "translation": "NET", "book": 39, "chapter": 3, "verse": 2, "text": "Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner\u2019s fire, like a launderer\u2019s soap.", "comment": "sn The refiner\u2019s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off."}, {"pk": 2847846, "translation": "NET", "book": 39, "chapter": 3, "verse": 3, "text": "He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the LORD a proper offering."}, {"pk": 2847847, "translation": "NET", "book": 39, "chapter": 3, "verse": 4, "text": "The offerings of Judah and Jerusalem will be pleasing to the LORD as in former times and years past.", "comment": "tn Or \u201cgift.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847848, "translation": "NET", "book": 39, "chapter": 3, "verse": 5, "text": "\u201cI will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, and those who exploit workers, widows, and orphans, who refuse to help the immigrant and in this way show they do not fear me,\u201d says the LORD who rules over all.", "comment": "tn The first person pronoun (a reference to the Lord) indicates that the Lord himself now speaks (see also v. 1). The prophet speaks in vv. 2\u20134 (see also 2:17).
tn Heb \u201cthose who swear [oaths] falsely.\u201d Cf. NIV \u201cperjurers\u201d; TEV \u201cthose who give false testimony\u201d; NLT \u201cliars.\u201d
tn Heb \u201cand against the oppressors of the worker for a wage, [the] widow and orphan.\u201d
tn Heb \u201cthose who turn aside.\u201d
tn Or \u201cresident foreigner\u201d; NIV \u201caliens\u201d; NRSV \u201cthe alien.\u201d"}, {"pk": 2847849, "translation": "NET", "book": 39, "chapter": 3, "verse": 6, "text": "\u201cSince, I, the LORD, do not go back on my promises, you, sons of Jacob, have not perished.", "comment": "tn Heb \u201cdo not change.\u201d This refers to God\u2019s ongoing commitment to his covenant promises to Israel."}, {"pk": 2847850, "translation": "NET", "book": 39, "chapter": 3, "verse": 7, "text": "From the days of your ancestors you have ignored my commandments and have not kept them! Return to me, and I will return to you,\u201d says the LORD who rules over all. \u201cBut you say, \u2018How should we return?\u2019", "comment": "tn Heb \u201cturned aside from.\u201d
tn Or \u201cstatutes\u201d (so NAB, NASB, NRSV); NIV \u201cdecrees\u201d; NLT \u201claws.\u201d"}, {"pk": 2847851, "translation": "NET", "book": 39, "chapter": 3, "verse": 8, "text": "Can a person rob God? You indeed are robbing me, but you say, \u2018How are we robbing you?\u2019 In tithes and contributions!", "comment": "tc The LXX presupposes an underlying Hebrew text of \u05e2\u05b8\u05e7\u05b7\u05d1 (\u2019aqav, \u201cdeceive\u201d), a metathesis of \u05e7\u05b8\u05d1\u05b7\u05e2 (qava\u2019, \u201crob\u201d), in all four uses of the verb here (vv. 8\u20139). The intent probably is to soften the impact of \u201crobbing\u201d God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).
sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21\u201324)."}, {"pk": 2847852, "translation": "NET", "book": 39, "chapter": 3, "verse": 9, "text": "You are bound for judgment because you are robbing me \u2014 this whole nation is guilty.", "comment": "tn Heb \u201ccursed with a curse\u201d that is, \u201cunder a curse\u201d (so NIV, NLT, CEV).
tn The phrase \u201cis guilty\u201d is not present in the Hebrew text but is implied, and has been supplied in the translation for clarification and stylistic reasons."}, {"pk": 2847853, "translation": "NET", "book": 39, "chapter": 3, "verse": 10, "text": "\u201cBring the entire tithe into the storehouse so that there may be food in my temple. Test me in this matter,\u201d says the LORD who rules over all, \u201cto see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all.", "comment": "tn The Hebrew phrase \u05d1\u05bc\u05b5\u05d9\u05ea \u05d4\u05b8\u05d0\u05d5\u05b9\u05e6\u05b8\u05e8 (bet ha\u2019otsar, here translated \u201cstorehouse\u201d) refers to a kind of temple warehouse described more fully in Nehemiah (where the term \u05dc\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d4 \u05d2\u05b0\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 [lishkah g\u00ffdolah, \u201cgreat chamber\u201d] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil (Neh 13:5). Cf. TEV \u201cto the Temple.\u201d"}, {"pk": 2847854, "translation": "NET", "book": 39, "chapter": 3, "verse": 11, "text": "Then I will stop the plague from ruining your crops, and the vine will not lose its fruit before harvest,\u201d says the LORD who rules over all.", "comment": "tn Heb \u201cthe eater\u201d (\u05d0\u05b9\u05db\u05b5\u05dc, \u2019okhel), a general term for any kind of threat to crops and livelihood. This is understood as a reference to a locust plague by a number of English versions: NAB, NRSV \u201cthe locust\u201d; NIV \u201cpests\u201d; NCV, TEV \u201cinsects.\u201d
tn Heb \u201cand I will rebuke for you the eater and it will not ruin for you the fruit of the ground.\u201d"}, {"pk": 2847855, "translation": "NET", "book": 39, "chapter": 3, "verse": 12, "text": "\u201cAll nations will call you happy, for you indeed will live in a delightful land,\u201d says the LORD who rules over all.", "comment": "tn Heb \u201cwill be\u201d (so NAB, NRSV); TEV \u201cyour land will be a good place to live in.\u201d"}, {"pk": 2847856, "translation": "NET", "book": 39, "chapter": 3, "verse": 13, "text": "\u201cYou have criticized me sharply,\u201d says the LORD, \u201cbut you ask, \u2018How have we criticized you?\u2019", "comment": "tn Heb \u201cyour words are hard [or \u201cstrong\u201d] against me\u201d; cf. NIV \u201csaid harsh things against me\u201d; TEV, NLT \u201csaid terrible things about me.\u201d"}, {"pk": 2847857, "translation": "NET", "book": 39, "chapter": 3, "verse": 14, "text": "You have said, \u2018It is useless to serve God. How have we been helped by keeping his requirements and going about like mourners before the LORD who rules over all?", "comment": "tn Heb \u201cWhat [is the] profit\u201d; NIV \u201cWhat did we gain.\u201d
sn The people\u2019s public display of self-effacing piety has gone unrewarded by the Lord. The reason, of course, is that it was blatantly hypocritical."}, {"pk": 2847858, "translation": "NET", "book": 39, "chapter": 3, "verse": 15, "text": "So now we consider the arrogant to be happy; indeed, those who practice evil are successful. In fact, those who challenge God escape!\u2019\u201d", "comment": "tn Heb \u201cbuilt up\u201d (so NASB); NIV, NRSV \u201cprosper\u201d; NLT \u201cget rich.\u201d
tn Or \u201ctest\u201d; NRSV, CEV \u201cput God to the test.\u201d"}, {"pk": 2847859, "translation": "NET", "book": 39, "chapter": 3, "verse": 16, "text": "Then those who respected the LORD spoke to one another, and the LORD took notice. A scroll was prepared before him in which were recorded the names of those who respected the LORD and honored his name.", "comment": "tn Or \u201cfear\u201d (so NAB); NRSV \u201crevered\u201d; NCV \u201chonored.\u201d
tn Heb \u201cheard and listened\u201d; NAB \u201clistened attentively.\u201d
sn The scroll mentioned here is a \u201cmemory book\u201d (\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d6\u05b4\u05db\u05bc\u05b8\u05e8\u05d5\u05b9\u05df, sefer zikkaron) in which the Lord keeps an ongoing record of the names of all the redeemed (see Exod 32:32; Isa 4:3; Dan 12:1; Rev 20:12\u201315)."}, {"pk": 2847860, "translation": "NET", "book": 39, "chapter": 3, "verse": 17, "text": "\u201cThey will belong to me,\u201d says the LORD who rules over all, \u201cin the day when I prepare my own special property. I will spare them as a man spares his son who serves him.", "comment": "sn The Hebrew word \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 (s\u00ffgullah, \u201cspecial property\u201d) is a technical term referring to all the recipients of God\u2019s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The Lord says here that he will not forget even one individual in the day of judgment and reward."}, {"pk": 2847861, "translation": "NET", "book": 39, "chapter": 3, "verse": 18, "text": "Then once more you will see that I make a distinction between the righteous and the wicked, between the one who serves God and the one who does not.", "comment": "tn Heb \u201cyou will see between.\u201d Cf. NRSV, TEV, NLT \u201csee the difference.\u201d"}, {"pk": 2847862, "translation": "NET", "book": 39, "chapter": 4, "verse": 1, "text": "(3:19) \u201cFor indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,\u201d says the LORD who rules over all. \u201cIt will not leave even a root or branch.", "comment": "sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.
sn This day is the well-known \u201cday of the Lord\u201d so pervasive in OT eschatological texts (see Joel 2:30\u201331; Amos 5:18; Obad 15). For the believer it is a day of grace and salvation; for the sinner, a day of judgment and destruction.
tn Heb \u201cso that it\u201d (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation."}, {"pk": 2847863, "translation": "NET", "book": 39, "chapter": 4, "verse": 2, "text": "But for you who respect my name, the sun of vindication will rise with healing wings, and you will skip about like calves released from the stall.", "comment": "tn Here the Hebrew word \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 (ts\u00ffdaqah), usually translated \u201crighteousness\u201d (so KJV, NIV, NRSV, NLT; cf. NAB \u201cjustice\u201d), has been rendered as \u201cvindication\u201d because it is the vindication of God\u2019s people that is in view in the context. Cf. BDB 842 s.v. \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 6; \u201crighteousness as vindicated, justification, salvation, etc.\u201dsn The expression the sun of vindication will rise is a metaphorical way of describing the day of the Lord as a time of restoration when God vindicates his people (see 2 Sam 23:4; Isa 30:26; 60:1, 3). Their vindication and restoration will be as obvious and undeniable as the bright light of the rising sun.
sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun\u2019s \u201cwings\u201d are its warm rays. \u201cHealing\u201d may refer to a reversal of the injury done by evildoers (see Mal 3:5).
tn Heb \u201cyou will go out and skip about.\u201d"}, {"pk": 2847864, "translation": "NET", "book": 39, "chapter": 4, "verse": 3, "text": "You will trample on the wicked, for they will be like ashes under the soles of your feet on the day which I am preparing,\u201d says the LORD who rules over all."}, {"pk": 2847865, "translation": "NET", "book": 39, "chapter": 4, "verse": 4, "text": "\u201cRemember the law of my servant Moses, to whom at Horeb I gave rules and regulations for all Israel to obey.", "comment": "sn Horeb is another name for Mount Sinai (cf. Exod 3:1).
tn Heb \u201cwhich I commanded him in Horeb concerning all Israel, statutes and ordinances.\u201d"}, {"pk": 2847866, "translation": "NET", "book": 39, "chapter": 4, "verse": 5, "text": "Look, I will send you Elijah the prophet before the great and terrible day of the LORD arrives.", "comment": "sn I will send you Elijah the prophet. In light of the ascension of Elijah to heaven without dying (2 Kgs 2:11), Judaism has always awaited his return as an aspect of the messianic age (see, e.g., John 1:19\u201328). Jesus identified John the Baptist as Elijah, because he came in the \u201cspirit and power\u201d of his prototype Elijah (Matt 11:14; 17:1\u201313; Mark 9:2\u201313; Luke 9:28\u201336)."}, {"pk": 2847867, "translation": "NET", "book": 39, "chapter": 4, "verse": 6, "text": "He will encourage fathers and their children to return to me, so that I will not come and strike the earth with judgment.\u201d", "comment": "tn Heb \u201che will turn the heart[s] of [the] fathers to [the] sons, and the heart[s] of [the] sons to their fathers.\u201d This may mean that the messenger will encourage reconciliation of conflicts within Jewish families in the postexilic community (see Mal 2:10; this interpretation is followed by most English versions). Another option is to translate, \u201che will turn the hearts of the fathers together with those of the children [to me], and the hearts of the children together with those of their fathers [to me].\u201d In this case the prophet encourages both the younger and older generations of sinful society to repent and return to the Lord (cf. Mal 3:7). This option is preferred in the present translation; see Beth Glazier-McDonald, Malachi (SBLDS), 256.
tn Heb \u201c[the] ban\u201d (\u05d7\u05b5\u05e8\u05b6\u05dd, kherem). God\u2019s prophetic messenger seeks to bring about salvation and restoration, thus avoiding the imposition of the covenant curse, that is, the divine ban that the hopelessly unrepentant must expect (see Deut 7:2; 20:17; Judg 1:21; Zech 14:11). If the wicked repent, the purifying judgment threatened in 4:1\u20133 will be unnecessary."}, {"pk": 2847868, "translation": "NET", "book": 40, "chapter": 1, "verse": 1, "text": "This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham.", "comment": "tn Grk \u201cthe book of the genealogy.\u201d The noun \u03b2\u03af\u03b2\u03bb\u03bf\u03c2 (biblo\"), though it is without the article, is to be translated as definite due to Apollonius\u2019 corollary and the normal use of anarthrous nouns in titles."}, {"pk": 2847869, "translation": "NET", "book": 40, "chapter": 1, "verse": 2, "text": "Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,", "comment": "tn Grk \u201cfathered.\u201d"}, {"pk": 2847870, "translation": "NET", "book": 40, "chapter": 1, "verse": 3, "text": "Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram,"}, {"pk": 2847871, "translation": "NET", "book": 40, "chapter": 1, "verse": 4, "text": "Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon,"}, {"pk": 2847872, "translation": "NET", "book": 40, "chapter": 1, "verse": 5, "text": "Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse,"}, {"pk": 2847873, "translation": "NET", "book": 40, "chapter": 1, "verse": 6, "text": "and Jesse the father of David the king. David was the father of Solomon (by the wife of Uriah ),", "comment": "sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3)."}, {"pk": 2847874, "translation": "NET", "book": 40, "chapter": 1, "verse": 7, "text": "Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa,", "comment": "tc The reading \u1fbf\u0391\u03c3\u03ac\u03c6 (Asaf), a variant spelling on \u1fbf\u0391\u03c3\u03ac (Asa), is found in the earliest and most widespread witnesses (\u00cc1vid \u05d0 B C [Dluc] \u00cb1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king\u2019s name (such as \u201cAsab,\u201d \u201cAsanos,\u201d and \u201cAsaph\u201d). Thus the spelling \u1fbf\u0391\u03c3\u03ac\u03c6 that is almost surely found in the original of Matt 1:7\u20138 has been translated as \u201cAsa\u201d in keeping with the more common spelling of the king\u2019s name."}, {"pk": 2847875, "translation": "NET", "book": 40, "chapter": 1, "verse": 8, "text": "Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah,"}, {"pk": 2847876, "translation": "NET", "book": 40, "chapter": 1, "verse": 9, "text": "Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah,"}, {"pk": 2847877, "translation": "NET", "book": 40, "chapter": 1, "verse": 10, "text": "Hezekiah the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah,", "comment": "tc \u1fbf\u0391\u03bc\u1f7d\u03c2 (Amws) is the reading found in the earliest and best witnesses (\u05d0 B C [Dluc] \u03b3 \u03b4 \u03b8 \u00cb1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name \u1fbf\u0391\u03bc\u1f7d\u03bd (Amwn). The translation uses the more well-known spelling \u201cAmon\u201d found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of \u201cAsa\u201d versus \u201cAsaph\u201d (vv. 7\u20138); the situation is similar."}, {"pk": 2847878, "translation": "NET", "book": 40, "chapter": 1, "verse": 11, "text": "and Josiah the father of Jeconiah and his brothers, at the time of the deportation to Babylon.", "comment": "sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15\u201316. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose."}, {"pk": 2847879, "translation": "NET", "book": 40, "chapter": 1, "verse": 12, "text": "After the deportation to Babylon, Jeconiah became the father of Shealtiel, Shealtiel the father of Zerubbabel,", "comment": "tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction \u03b4\u03ad (de) has not been translated here.
sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2)."}, {"pk": 2847880, "translation": "NET", "book": 40, "chapter": 1, "verse": 13, "text": "Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor,"}, {"pk": 2847881, "translation": "NET", "book": 40, "chapter": 1, "verse": 14, "text": "Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud,"}, {"pk": 2847882, "translation": "NET", "book": 40, "chapter": 1, "verse": 15, "text": "Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob,"}, {"pk": 2847883, "translation": "NET", "book": 40, "chapter": 1, "verse": 16, "text": "and Jacob the father of Joseph, the husband of Mary, by whom Jesus was born, who is called Christ.", "comment": "tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (\u0398 \u00cb13 it) read, \u201cJoseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.\u201d This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (\u201cJoseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ\u201d). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (\u00cc1 \u05d0 B C L W [\u00cb1] 33 \u00cf co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn The term \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (cristos) was originally an adjective (\u201canointed\u201d), developing in LXX into a substantive (\u201can anointed one\u201d), then developing still further into a technical generic term (\u201cthe anointed one\u201d). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus\u2019 last name."}, {"pk": 2847884, "translation": "NET", "book": 40, "chapter": 1, "verse": 17, "text": "So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, fourteen generations.", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2847885, "translation": "NET", "book": 40, "chapter": 1, "verse": 18, "text": "Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.", "comment": "tn The connotation of the Greek is \u201cbefore they came together in marital and domestic union\u201d (so BDAG 970 s.v. \u03c3\u03c5\u03bd\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 3)."}, {"pk": 2847886, "translation": "NET", "book": 40, "chapter": 1, "verse": 19, "text": "Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately.", "comment": "tn Grk \u201chusband.\u201d See following note for discussion.
tn Or \u201csend her away.\u201dsn In the Jewish context, \u201cfull betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim\u2026)\u201d (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21)."}, {"pk": 2847887, "translation": "NET", "book": 40, "chapter": 1, "verse": 20, "text": "When he had contemplated this, an angel of the Lord appeared to him in a dream and said, \u201cJoseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.", "comment": "tn Grk \u201cbehold, an angel.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Or \u201cthe angel of the Lord.\u201d Linguistically, \u201cangel of the Lord\u201d is the same in both testaments (and thus, he is either \u201can angel of the Lord\u201d or \u201cthe angel of the Lord\u201d in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, \u201cAngels,\u201d DJG, 9; W. G. MacDonald argues for \u201can angel\u201d in both testaments: \u201cChristology and \u2018The Angel of the Lord\u2019,\u201d Current Issues in Biblical and Patristic Interpretation, 324-35."}, {"pk": 2847888, "translation": "NET", "book": 40, "chapter": 1, "verse": 21, "text": "She will give birth to a son and you will name him Jesus, because he will save his people from their sins.\u201d", "comment": "tn Grk \u201cyou will call his name.\u201d
sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means \u201cYahweh saves\u201d (Yahweh is typically rendered as \u201cLord\u201d in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate."}, {"pk": 2847889, "translation": "NET", "book": 40, "chapter": 1, "verse": 22, "text": "This all happened so that what was spoken by the Lord through the prophet would be fulfilled:"}, {"pk": 2847890, "translation": "NET", "book": 40, "chapter": 1, "verse": 23, "text": "\u201cLook! The virgin will conceive and bear a son, and they will call him Emmanuel,\u201d which means \u201cGod with us.\u201d", "comment": "tn Grk \u201cthey will call his name.\u201d
sn A quotation from Isa 7:14.
tn Grk \u201cis translated.\u201d
sn An allusion to Isa 8:8, 10 (LXX)."}, {"pk": 2847891, "translation": "NET", "book": 40, "chapter": 1, "verse": 24, "text": "When Joseph awoke from sleep he did what the angel of the Lord told him. He took his wife,", "comment": "tn See the note on the word \u201cLord\u201d in 1:20. Here the translation \u201cthe angel of the Lord\u201d is used because the Greek article (\u1f41, Jo) which precedes \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20."}, {"pk": 2847892, "translation": "NET", "book": 40, "chapter": 1, "verse": 25, "text": "but did not have marital relations with her until she gave birth to a son, whom he named Jesus.", "comment": "tn Grk \u201cand he called his name Jesus.\u201d The coordinate clause has been translated as a relative clause in English for stylistic reasons.
tn Or \u201cdid not have sexual relations\u201d; Grk \u201cwas not knowing her.\u201d The verb \u201cknow\u201d (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like \u201cdid not have sexual relations with her\u201d is too graphic in light of the popularity and wide use of Matthew\u2019s infancy narrative. Thus the somewhat more subdued but still clear \u201cdid not have marital relations\u201d was selected."}, {"pk": 2847893, "translation": "NET", "book": 40, "chapter": 2, "verse": 1, "text": "After Jesus was born in Bethlehem in Judea, in the time of King Herod, wise men from the East came to Jerusalem", "comment": "sn King Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.
sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cin the days.\u201d
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2847894, "translation": "NET", "book": 40, "chapter": 2, "verse": 2, "text": "saying, \u201cWhere is the one who is born king of the Jews? For we saw his star when it rose and have come to worship him.\u201d", "comment": "tn Or \u201cin its rising,\u201d referring to the astrological significance of a star in a particular portion of the sky. The term used for the \u201cEast\u201d in v. 1 is \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u03b1\u03af (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1f75 (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated \u201cin the east\u201d (cf. BDAG 74 s.v. 1: \u201cbecause of the sg. and the article in contrast to \u1f00\u03c0\u1f78 \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1ff6\u03bd, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical\u2026likew. vs. 9\u201d)."}, {"pk": 2847895, "translation": "NET", "book": 40, "chapter": 2, "verse": 3, "text": "When King Herod heard this he was alarmed, and all Jerusalem with him.", "comment": "sn See the note on King Herod in 2:1."}, {"pk": 2847896, "translation": "NET", "book": 40, "chapter": 2, "verse": 4, "text": "After assembling all the chief priests and experts in the law, he asked them where the Christ was to be born.", "comment": "tn Or \u201cand scribes of the people.\u201d The traditional rendering of \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03cd\u03c2 (grammateu\") as \u201cscribe\u201d does not communicate much to the modern English reader, for whom the term might mean \u201cprofessional copyist,\u201d if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus \u201cexpert in the law\u201d comes closer to the meaning for the modern reader.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2847897, "translation": "NET", "book": 40, "chapter": 2, "verse": 5, "text": "\u201cIn Bethlehem of Judea,\u201d they said, \u201cfor it is written this way by the prophet:"}, {"pk": 2847898, "translation": "NET", "book": 40, "chapter": 2, "verse": 6, "text": "\u2018And you, Bethlehem, in the land of Judah, are in no way least among the rulers of Judah, for out of you will come a ruler who will shepherd my people Israel.\u2019\u201d", "comment": "sn A quotation from Mic 5:2."}, {"pk": 2847899, "translation": "NET", "book": 40, "chapter": 2, "verse": 7, "text": "Then Herod privately summoned the wise men and determined from them when the star had appeared.", "comment": "sn See the note on King Herod in 2:1."}, {"pk": 2847900, "translation": "NET", "book": 40, "chapter": 2, "verse": 8, "text": "He sent them to Bethlehem and said, \u201cGo and look carefully for the child. When you find him, inform me so that I can go and worship him as well.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2847901, "translation": "NET", "book": 40, "chapter": 2, "verse": 9, "text": "After listening to the king they left, and once again the star they saw when it rose led them until it stopped above the place where the child was.", "comment": "tn Grk \u201cand behold the star.\u201d
tn See the note on the word \u201crose\u201d in 2:2."}, {"pk": 2847902, "translation": "NET", "book": 40, "chapter": 2, "verse": 10, "text": "When they saw the star they shouted joyfully.", "comment": "tn Grk \u201cthey rejoiced with very great joy.\u201d"}, {"pk": 2847903, "translation": "NET", "book": 40, "chapter": 2, "verse": 11, "text": "As they came into the house and saw the child with Mary his mother, they bowed down and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, and myrrh.", "comment": "sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).
tn Grk \u201cthey fell down.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1 has \u201cfall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.\u201d
sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial."}, {"pk": 2847904, "translation": "NET", "book": 40, "chapter": 2, "verse": 12, "text": "After being warned in a dream not to return to Herod, they went back by another route to their own country.", "comment": "sn See the note on King Herod in 2:1."}, {"pk": 2847905, "translation": "NET", "book": 40, "chapter": 2, "verse": 13, "text": "After they had gone, an angel of the Lord appeared to Joseph in a dream and said, \u201cGet up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod is going to look for the child to kill him.\u201d", "comment": "tn Grk \u201cbehold, an angel.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Or \u201cthe angel of the Lord.\u201d See the note on the word \u201cLord\u201d in 1:20.
sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne."}, {"pk": 2847906, "translation": "NET", "book": 40, "chapter": 2, "verse": 14, "text": "Then he got up, took the child and his mother during the night, and went to Egypt.", "comment": "tn The feminine singular genitive noun \u03bd\u03c5\u03ba\u03c4\u03cc\u03c2 (nuktos, \u201cnight\u201d) indicates the time during which the action of the main verb takes place (ExSyn 124)."}, {"pk": 2847907, "translation": "NET", "book": 40, "chapter": 2, "verse": 15, "text": "He stayed there until Herod died. In this way what was spoken by the Lord through the prophet was fulfilled: \u201cI called my Son out of Egypt.\u201d", "comment": "sn A quotation from Hos 11:1.
sn See the note on King Herod in 2:1."}, {"pk": 2847908, "translation": "NET", "book": 40, "chapter": 2, "verse": 16, "text": "When Herod saw that he had been tricked by the wise men, he became enraged. He sent men to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.", "comment": "sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.
tn Or \u201csoldiers.\u201d
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2847909, "translation": "NET", "book": 40, "chapter": 2, "verse": 17, "text": "Then what was spoken by Jeremiah the prophet was fulfilled:"}, {"pk": 2847910, "translation": "NET", "book": 40, "chapter": 2, "verse": 18, "text": "\u201cA voice was heard in Ramah, weeping and loud wailing, Rachel weeping for her children, and she did not want to be comforted, because they were gone.\u201d", "comment": "tc The LXX of Jer 38:15 (31:15 ET) has \u201clamentation, weeping, and loud wailing\u201d; most later mss (C D L W 0233 \u00cb13 33 \u00cf) have a quotation in Matthew which conforms to that of the LXX (\u03b8\u03c1\u1fc6\u03bd\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03ba\u03bb\u03b1\u03c5\u03b8\u03bc\u03cc\u03c2 \u03ba\u03b1\u1f76 \u1f40\u03b4\u03c5\u03c1\u03bc\u03cc\u03c2; qrhno\" kai klauqmo\" kai odurmo\"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without \u201clamentation and,\u201d is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (\u05d0 B Z 0250 \u00cb1 pc lat co).
tn Grk \u201care\u201d; the Greek text uses a present tense verb.
sn A quotation from Jer 31:15."}, {"pk": 2847911, "translation": "NET", "book": 40, "chapter": 2, "verse": 19, "text": "After Herod had died, an angel of the Lord appeared in a dream to Joseph in Egypt", "comment": "tn Grk \u201cbehold, an angel.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.
tn Or \u201cthe angel of the Lord.\u201d See the note on the word \u201cLord\u201d in 1:20."}, {"pk": 2847912, "translation": "NET", "book": 40, "chapter": 2, "verse": 20, "text": "saying, \u201cGet up, take the child and his mother, and go to the land of Israel, for those who were seeking the child\u2019s life are dead.\u201d"}, {"pk": 2847913, "translation": "NET", "book": 40, "chapter": 2, "verse": 21, "text": "So he got up and took the child and his mother and returned to the land of Israel.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of the angel\u2019s instructions."}, {"pk": 2847914, "translation": "NET", "book": 40, "chapter": 2, "verse": 22, "text": "But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.", "comment": "sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.
sn See the note on King Herod in 2:1."}, {"pk": 2847915, "translation": "NET", "book": 40, "chapter": 2, "verse": 23, "text": "He came to a town called Nazareth and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus would be called a Nazarene.", "comment": "tn The Greek could be indirect discourse (as in the text), or direct discourse (\u201che will be called a Nazarene\u201d). Judging by the difficulty of finding OT quotations (as implied in the plural \u201cprophets\u201d) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.
sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
tn There is no expressed subject of the third person singular verb here; the pronoun \u201che\u201d is implied. Instead of this pronoun the referent \u201cJesus\u201d has been supplied in the text to clarify to whom this statement refers."}, {"pk": 2847916, "translation": "NET", "book": 40, "chapter": 3, "verse": 1, "text": "In those days John the Baptist came into the wilderness of Judea proclaiming,", "comment": "tn Or \u201cdesert.\u201d"}, {"pk": 2847917, "translation": "NET", "book": 40, "chapter": 3, "verse": 2, "text": "\u201cRepent, for the kingdom of heaven is near.\u201d", "comment": "tn Grk \u201cand saying, \u2018Repent.\u2019\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) at the beginning of v. 2 is redundant in English and has not been translated."}, {"pk": 2847918, "translation": "NET", "book": 40, "chapter": 3, "verse": 3, "text": "For he is the one about whom Isaiah the prophet had spoken: \u201cThe voice of one shouting in the wilderness, \u2018Prepare the way for the Lord, make his paths straight.\u2019\u201d ", "comment": "sn A quotation from Isa 40:3.
tn Grk \u201cwas spoken of by Isaiah the prophet, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03bf\u03c2 (legonto\") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.
tn Or \u201cA voice.\u201d
sn This call to \u201cmake paths straight\u201d in this context is probably an allusion to preparation through repentance."}, {"pk": 2847919, "translation": "NET", "book": 40, "chapter": 3, "verse": 4, "text": "Now John wore clothing made from camel\u2019s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey.", "comment": "sn John\u2019s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God\u2019s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the \u201cclean\u201d foods."}, {"pk": 2847920, "translation": "NET", "book": 40, "chapter": 3, "verse": 5, "text": "Then people from Jerusalem, as well as all Judea and all the region around the Jordan, were going out to him,", "comment": "tn Grk \u201cThen Jerusalem.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847921, "translation": "NET", "book": 40, "chapter": 3, "verse": 6, "text": "and he was baptizing them in the Jordan River as they confessed their sins.", "comment": "tn Grk \u201cthey were being baptized by him.\u201d The passive construction has been rendered as active in the translation for the sake of English style."}, {"pk": 2847922, "translation": "NET", "book": 40, "chapter": 3, "verse": 7, "text": "But when he saw many Pharisees and Sadducees coming to his baptism, he said to them, \u201cYou offspring of vipers! Who warned you to flee from the coming wrath?", "comment": "sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1\u201312; 22:23\u201334; Mark 12:18\u201327; Luke 20:27\u201338; Acts 5:17; 23:6\u20138."}, {"pk": 2847923, "translation": "NET", "book": 40, "chapter": 3, "verse": 8, "text": "Therefore produce fruit that proves your repentance,", "comment": "tn Grk \u201cfruit worthy of.\u201d
sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John\u2019s hearers."}, {"pk": 2847924, "translation": "NET", "book": 40, "chapter": 3, "verse": 9, "text": "and don\u2019t think you can say to yourselves, \u2018We have Abraham as our father.\u2019 For I tell you that God can raise up children for Abraham from these stones!"}, {"pk": 2847925, "translation": "NET", "book": 40, "chapter": 3, "verse": 10, "text": "Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.", "comment": "sn Laid at the root. That is, placed and aimed, ready to begin cutting."}, {"pk": 2847926, "translation": "NET", "book": 40, "chapter": 3, "verse": 11, "text": "\u201cI baptize you with water, for repentance, but the one coming after me is more powerful than I am \u2014 I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire.", "comment": "tn Grk \u201cof whom I am not worthy.\u201dsn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ\u2019s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord\u2019s presence to purge and cleanse his people (e.g., Isa 4:4\u20135). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage."}, {"pk": 2847927, "translation": "NET", "book": 40, "chapter": 3, "verse": 12, "text": "His winnowing fork is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, but the chaff he will burn up with inextinguishable fire.\u201d", "comment": "sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8\u201310; 66:24.
sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
tn Or \u201cgranary,\u201d \u201cbarn\u201d (referring to a building used to store a farm\u2019s produce rather than a building to house livestock)."}, {"pk": 2847928, "translation": "NET", "book": 40, "chapter": 3, "verse": 13, "text": "Then Jesus came from Galilee to John to be baptized by him in the Jordan River.", "comment": "tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity."}, {"pk": 2847929, "translation": "NET", "book": 40, "chapter": 3, "verse": 14, "text": "But John tried to prevent him, saying, \u201cI need to be baptized by you, and yet you come to me?\u201d", "comment": "tc \u2021 The earliest mss (\u05d0* B sa) lack the name of John here (\u201cbut he tried to prevent him,\u201d instead of \u201cbut John tried to prevent him\u201d). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (\u00cc96 \u05d01 C Ds L W 0233 0250 \u00cb1,13 33 \u00cf lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.
tn The imperfect verb has been translated conatively."}, {"pk": 2847930, "translation": "NET", "book": 40, "chapter": 3, "verse": 15, "text": "So Jesus replied to him, \u201cLet it happen now, for it is right for us to fulfill all righteousness.\u201d Then John yielded to him.", "comment": "tn Grk \u201che\u201d; the referent (John the Baptist) has been specified in the translation for clarity.
tn Grk \u201cbut Jesus, answering, said.\u201d This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to \u201creplied to him.\u201d
tn Grk \u201cPermit now.\u201d
tn Or \u201cpermitted him.\u201d"}, {"pk": 2847931, "translation": "NET", "book": 40, "chapter": 3, "verse": 16, "text": "After Jesus was baptized, just as he was coming up out of the water, the heavens opened and he saw the Spirit of God descending like a dove and coming on him.", "comment": "tn Or \u201csky.\u201d The Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ourano\") may be translated \u201csky\u201d or \u201cheaven,\u201d depending on the context. The same word is used in v. 17.
sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cbehold the heavens.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tc \u2021 \u03b1\u1f50\u03c4\u1ff7 (autw, \u201cto/before him\u201d) is found in the majority of witnesses (\u05d01 C Ds L W 0233 \u00cb1,13 33 \u00cf lat), perhaps added as a point of clarification or emphasis. NA27 includes the word in brackets, indicating doubts as to its authenticity."}, {"pk": 2847932, "translation": "NET", "book": 40, "chapter": 3, "verse": 17, "text": "And a voice from heaven said, \u201cThis is my one dear Son; in him I take great delight.\u201d", "comment": "tn Grk \u201cmy beloved Son,\u201d or \u201cmy Son, the beloved [one].\u201d The force of \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03cc\u03c2 (agaphtos) is often \u201cpertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished\u201d (L&N 58.53; cf. also BDAG 7 s.v. 1).sn The parallel accounts in Mark 1:11 and Luke 3:22 read \u201cYou are\u201d rather than \u201cThis is,\u201d portraying the remark as addressed personally to Jesus.
tn Or \u201cwith whom I am well pleased.\u201dsn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of \u201c[in him I take] great delight\u201d), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32\u201333).
tn Grk \u201cand behold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated here.
tn Grk \u201cbehold, a voice from the cloud, saying.\u201d This is an incomplete sentence in Greek which portrays intensity and emotion. The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1 (legousa) was translated as a finite verb in keeping with English style.
tn Grk \u201cin whom.\u201d"}, {"pk": 2847933, "translation": "NET", "book": 40, "chapter": 4, "verse": 1, "text": "Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.", "comment": "tn Or \u201cdesert.\u201d"}, {"pk": 2847934, "translation": "NET", "book": 40, "chapter": 4, "verse": 2, "text": "After he fasted forty days and forty nights he was famished.", "comment": "tn Grk \u201cand having fasted forty days and forty nights, afterward he was hungry.\u201d"}, {"pk": 2847935, "translation": "NET", "book": 40, "chapter": 4, "verse": 3, "text": "The tempter came and said to him, \u201cIf you are the Son of God, command these stones to become bread.\u201d", "comment": "tn Grk \u201csay that these stones should become bread.\u201d"}, {"pk": 2847936, "translation": "NET", "book": 40, "chapter": 4, "verse": 4, "text": "But he answered, \u201cIt is written, \u2018Man does not live by bread alone, but by every word that comes from the mouth of God.\u2019\u201d", "comment": "tn Or \u201ca person.\u201d Greek \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (Jo anqrwpo\") is used generically for humanity. The translation \u201cman\u201d is used because the emphasis in Jesus\u2019 response seems to be on his dependence on God as a man.
tn Grk \u201canswering, he said.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
tn Grk \u201cwill not live.\u201d The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
sn A quotation from Deut 8:3."}, {"pk": 2847937, "translation": "NET", "book": 40, "chapter": 4, "verse": 5, "text": "Then the devil took him to the holy city, had him stand on the highest point of the temple,", "comment": "tn Grk \u201cand he stood him.\u201d
sn The order of the second and third temptations differs in Luke\u2019s account (4:5\u201312) from the order given in Matthew.
sn The highest point of the temple probably refers to the point on the temple\u2019s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple\u2019s high gate."}, {"pk": 2847938, "translation": "NET", "book": 40, "chapter": 4, "verse": 6, "text": "and said to him, \u201cIf you are the Son of God, throw yourself down. For it is written, \u2018He will command his angels concerning you\u2019 and \u2018with their hands they will lift you up, so that you will not strike your foot against a stone.\u2019\u201d", "comment": "sn A quotation from Ps 91:12.
sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage)."}, {"pk": 2847939, "translation": "NET", "book": 40, "chapter": 4, "verse": 7, "text": "Jesus said to him, \u201cOnce again it is written: \u2018You are not to put the Lord your God to the test.\u2019\u201d", "comment": "sn A quotation from Deut 6:16."}, {"pk": 2847940, "translation": "NET", "book": 40, "chapter": 4, "verse": 8, "text": "Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur.", "comment": "tn Grk \u201cglory.\u201d"}, {"pk": 2847941, "translation": "NET", "book": 40, "chapter": 4, "verse": 9, "text": "And he said to him, \u201cI will give you all these things if you throw yourself to the ground and worship me.\u201d", "comment": "tn Grk \u201cif, falling down, you will worship.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1 has \u201cfall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.\u201d"}, {"pk": 2847942, "translation": "NET", "book": 40, "chapter": 4, "verse": 10, "text": "Then Jesus said to him, \u201cGo away, Satan! For it is written: \u2018You are to worship the Lord your God and serve only him.\u2019\u201d", "comment": "sn A quotation from Deut 6:13. The word \u201conly\u201d is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
tc The majority of later witnesses (C2 D L Z 33 \u00cf) have \u201cbehind me\u201d (\u1f40\u03c0\u03af\u03c3\u03c9 \u03bc\u03bf\u03c5; opisw mou) after \u201cGo away.\u201d But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (\u05d0 B C*vid K P W \u0394 0233 \u00cb1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred."}, {"pk": 2847943, "translation": "NET", "book": 40, "chapter": 4, "verse": 11, "text": "Then the devil left him, and angels came and began ministering to his needs.", "comment": "tn Grk \u201cand behold, angels.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2847944, "translation": "NET", "book": 40, "chapter": 4, "verse": 12, "text": "Now when Jesus heard that John had been imprisoned, he went into Galilee.", "comment": "tn Or \u201carrested,\u201d \u201ctaken into custody\u201d (see L&N 37.12).
tn Grk \u201che.\u201d"}, {"pk": 2847945, "translation": "NET", "book": 40, "chapter": 4, "verse": 13, "text": "While in Galilee, he moved from Nazareth to make his home in Capernaum by the sea, in the region of Zebulun and Naphtali,", "comment": "tn Grk \u201cand leaving Nazareth, he came and took up residence in Capernaum.\u201d sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus\u2019 Galilean ministry.map For location see Map1-D2; Map2-C3; Map3-B2.
tn Or \u201cby the lake.\u201dsn By the sea refers to the Sea of Galilee.
map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3."}, {"pk": 2847946, "translation": "NET", "book": 40, "chapter": 4, "verse": 14, "text": "so that what was spoken by Isaiah the prophet would be fulfilled:", "comment": "tn The redundant participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03bf\u03c2 (legontos) has not been translated here."}, {"pk": 2847947, "translation": "NET", "book": 40, "chapter": 4, "verse": 15, "text": "\u201cLand of Zebulun and land of Naphtali, the way by the sea, beyond the Jordan, Galilee of the Gentiles \u2014 "}, {"pk": 2847948, "translation": "NET", "book": 40, "chapter": 4, "verse": 16, "text": " the people who sit in darkness have seen a great light, and on those who sit in the region and shadow of death a light has dawned.\u201d", "comment": "sn A quotation from Isa 9:1."}, {"pk": 2847949, "translation": "NET", "book": 40, "chapter": 4, "verse": 17, "text": "From that time Jesus began to preach this message: \u201cRepent, for the kingdom of heaven is near.\u201d", "comment": "tn Grk \u201cand to say.\u201d"}, {"pk": 2847950, "translation": "NET", "book": 40, "chapter": 4, "verse": 18, "text": "As he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen).", "comment": "tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2847951, "translation": "NET", "book": 40, "chapter": 4, "verse": 19, "text": "He said to them, \u201cFollow me, and I will turn you into fishers of people.\u201d", "comment": "tn The Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpos) is used here in a generic sense, referring to both men and women, thus \u201cpeople.\u201dsn The kind of fishing envisioned was net \u2013 not line \u2013 fishing (cf. v. 18; cf. also BDAG 55 s.v. \u1f00\u03bc\u03c6\u03b9\u03b2\u03ac\u03bb\u03bb\u03c9, \u1f00\u03bc\u03c6\u03af\u03b2\u03bb\u03b7\u03c3\u03c4\u03c1\u03bf\u03bd) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus\u2019 point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new \u201ccatch\u201d (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life."}, {"pk": 2847952, "translation": "NET", "book": 40, "chapter": 4, "verse": 20, "text": "They left their nets immediately and followed him.", "comment": "sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one\u2019s life.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2847953, "translation": "NET", "book": 40, "chapter": 4, "verse": 21, "text": "Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat with Zebedee their father, mending their nets. Then he called them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201ctheir boat.\u201d The phrase \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03bb\u03bf\u03af\u1ff3 (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to \u201ctheir\u201d boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation \u201ctheir boat\u201d is justified (cf. also v. 20 in which the \u201chired men\u201d indicates that Zebedee\u2019s family owned the boats), while Matthew does not."}, {"pk": 2847954, "translation": "NET", "book": 40, "chapter": 4, "verse": 22, "text": "They immediately left the boat and their father and followed him.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2847955, "translation": "NET", "book": 40, "chapter": 4, "verse": 23, "text": "Jesus went throughout all of Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.", "comment": "tn Grk \u201cAnd he.\u201d
sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2)."}, {"pk": 2847956, "translation": "NET", "book": 40, "chapter": 4, "verse": 24, "text": "So a report about him spread throughout Syria. People brought to him all who suffered with various illnesses and afflictions, those who had seizures, paralytics, and those possessed by demons, and he healed them.", "comment": "tn Grk \u201cthose who were moonstruck,\u201d possibly meaning \u201clunatic\u201d (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. \u03c3\u03b5\u03bb\u03b7\u03bd\u03b9\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9).
tn Grk \u201cAnd they\u201d; \u201cthey\u201d is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, \u201cPeople brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.\u201d Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem."}, {"pk": 2847957, "translation": "NET", "book": 40, "chapter": 4, "verse": 25, "text": "And large crowds followed him from Galilee, the Decapolis, Jerusalem, Judea, and beyond the Jordan River.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means \u201cten towns\u201d) whose region (except for Scythopolis) lay across the Jordan River.
tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., \u201cacross the Jordan\u201d).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847958, "translation": "NET", "book": 40, "chapter": 5, "verse": 1, "text": "When he saw the crowds, he went up the mountain. After he sat down his disciples came to him.", "comment": "tn Or \u201cup a mountain\u201d (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u1f44\u03c1\u03bf\u03c2, eis to oro\").sn The expression up the mountain here may be idiomatic or generic, much like the English \u201che went to the hospital\u201d (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2847959, "translation": "NET", "book": 40, "chapter": 5, "verse": 2, "text": "Then he began to teach them by saying:", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cAnd opening his mouth he taught them, saying.\u201d The imperfect verb \u1f10\u03b4\u03af\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd (edidasken) has been translated ingressively."}, {"pk": 2847960, "translation": "NET", "book": 40, "chapter": 5, "verse": 3, "text": "\u201cBlessed are the poor in spirit, for the kingdom of heaven belongs to them.", "comment": "sn The poor in spirit is a reference to the \u201cpious poor\u201d for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers."}, {"pk": 2847961, "translation": "NET", "book": 40, "chapter": 5, "verse": 4, "text": "\u201cBlessed are those who mourn, for they will be comforted.", "comment": "sn The promise they will be comforted is the first of several \u201creversals\u201d noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God\u2019s care, because one can know God cares for those who turn to him."}, {"pk": 2847962, "translation": "NET", "book": 40, "chapter": 5, "verse": 5, "text": "\u201cBlessed are the meek, for they will inherit the earth."}, {"pk": 2847963, "translation": "NET", "book": 40, "chapter": 5, "verse": 6, "text": "\u201cBlessed are those who hunger and thirst for righteousness, for they will be satisfied.", "comment": "sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6\u20137; 58:6\u20137, 9\u201310; Ezek 18:7, 16) or by itself (Ps 37:16\u201319; 107:9)."}, {"pk": 2847964, "translation": "NET", "book": 40, "chapter": 5, "verse": 7, "text": "\u201cBlessed are the merciful, for they will be shown mercy."}, {"pk": 2847965, "translation": "NET", "book": 40, "chapter": 5, "verse": 8, "text": "\u201cBlessed are the pure in heart, for they will see God."}, {"pk": 2847966, "translation": "NET", "book": 40, "chapter": 5, "verse": 9, "text": "\u201cBlessed are the peacemakers, for they will be called the children of God.", "comment": "tn Grk \u201csons,\u201d though traditionally English versions have taken this as a generic reference to both males and females, hence \u201cchildren\u201d (cf. KJV, NAB, NRSV, NLT)."}, {"pk": 2847967, "translation": "NET", "book": 40, "chapter": 5, "verse": 10, "text": "\u201cBlessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them."}, {"pk": 2847968, "translation": "NET", "book": 40, "chapter": 5, "verse": 11, "text": "\u201cBlessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me.", "comment": "tn Grk \u201cwhen they insult you.\u201d The third person pronoun (here implied in the verb \u1f40\u03bd\u03b5\u03b9\u03b4\u03af\u03c3\u03c9\u03c3\u03b9\u03bd [ojneidiswsin]) has no specific referent, but refers to people in general.
tc Although \u03c8\u03b5\u03c5\u03b4\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (yeudomenoi, \u201cbearing witness falsely\u201d) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary."}, {"pk": 2847969, "translation": "NET", "book": 40, "chapter": 5, "verse": 12, "text": "Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way."}, {"pk": 2847970, "translation": "NET", "book": 40, "chapter": 5, "verse": 13, "text": "\u201cYou are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.", "comment": "sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question \u201cWhen salt loses its flavor, how can it be made salty again?\u201d is said to have replied, \u201cBy salting it with the afterbirth of a mule.\u201d He was then asked, \u201cThen does the mule (being sterile) bear young?\u201d to which he replied: \u201cCan salt lose its flavor?\u201d The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. \u1f05\u03bb\u03b1\u03c2 a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him."}, {"pk": 2847971, "translation": "NET", "book": 40, "chapter": 5, "verse": 14, "text": "You are the light of the world. A city located on a hill cannot be hidden."}, {"pk": 2847972, "translation": "NET", "book": 40, "chapter": 5, "verse": 15, "text": "People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.", "comment": "tn Or \u201ca bowl\u201d; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated \u201cbasket, box, bowl\u201d (L&N 6.151).
tn Grk \u201cNor do they light.\u201d The plural in Greek is indefinite, referring to people in general."}, {"pk": 2847973, "translation": "NET", "book": 40, "chapter": 5, "verse": 16, "text": "In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven."}, {"pk": 2847974, "translation": "NET", "book": 40, "chapter": 5, "verse": 17, "text": "\u201cDo not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them.", "comment": "tn Grk \u201cnot come to abolish but to fulfill.\u201d Direct objects (\u201cthese things,\u201d \u201cthem\u201d) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style."}, {"pk": 2847975, "translation": "NET", "book": 40, "chapter": 5, "verse": 18, "text": "I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201cNot one iota or one serif.\u201d sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
tn Grk \u201cFor I tell.\u201d Here an explanatory \u03b3\u03ac\u03c1 (gar) has not been translated."}, {"pk": 2847976, "translation": "NET", "book": 40, "chapter": 5, "verse": 19, "text": "So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.", "comment": "tn Grk \u201cteaches men\u201d ( in a generic sense, people)."}, {"pk": 2847977, "translation": "NET", "book": 40, "chapter": 5, "verse": 20, "text": "For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.", "comment": "tn Or \u201cthat of the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
sn See the note on Pharisees in 3:7."}, {"pk": 2847978, "translation": "NET", "book": 40, "chapter": 5, "verse": 21, "text": "\u201cYou have heard that it was said to an older generation, \u2018Do not murder,\u2019 and \u2018whoever murders will be subjected to judgment.\u2019", "comment": "sn A quotation from Exod 20:13; Deut 5:17.
tn Grk \u201cto the ancient ones.\u201d"}, {"pk": 2847979, "translation": "NET", "book": 40, "chapter": 5, "verse": 22, "text": "But I say to you that anyone who is angry with a brother will be subjected to judgment. And whoever insults a brother will be brought before the council, and whoever says \u2018Fool\u2019 will be sent to fiery hell.", "comment": "tn Grk \u201cthe Gehenna of fire.\u201dsn The word translated hell is \u201cGehenna\u201d (\u03b3\u03ad\u03b5\u03bd\u03bd\u03b1, geenna), a Greek transliteration of the Hebrew words ge hinnom (\u201cValley of Hinnom\u201d). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5\u20136; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
tn Grk \u201cthe Sanhedrin.\u201d
tn The meaning of the term \u03bc\u03c9\u03c1\u03cc\u03c2 (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, \u201cyou fool,\u201d although some have argued that it represents a transliteration into Greek of the Hebrew term \u05de\u05d5\u05b9\u05e8\u05b5\u05d4 (moreh) \u201crebel\u201d (Deut 21:18, 20; cf. BDAG 663 s.v. \u03bc\u03c9\u03c1\u03cc\u03c2 c).
tn Grk \u201csubjected,\u201d \u201cguilty,\u201d \u201cliable.\u201d
tc The majority of mss read the word \u03b5\u1f30\u03ba\u1fc7 (eikh, \u201cwithout cause\u201d) here after \u201cbrother.\u201d This insertion has support from \u05d02 D L W \u0398 0233 \u00cb1,13 33 \u00cf it sy co Irlat Ormss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (\u00cc64 \u05d0* B 1424mg pc aur vg Or Hiermss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that \u03b5\u1f30\u03ba\u1fc7 could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, \u1f14\u03bd\u03bf\u03c7\u03bf\u03c2 [enocos, \u201cguilty\u201d], begins with the same letter). An intentional change would likely arise from the desire to qualify \u201cangry,\u201d especially in light of the absolute tone of Jesus\u2019 words. While \u201cwithout cause\u201d makes good practical sense in this context, and must surely be a true interpretation of Jesus\u2019 meaning (cf. Mark 3:5), it does not commend itself as original.
tn Grk \u201cwhoever says to his brother \u2018Raca,\u2019\u201d an Aramaic word of contempt or abuse meaning \u201cfool\u201d or \u201cempty head.\u201d
tn Grk \u201csubjected,\u201d \u201cguilty,\u201d \u201cliable.\u201d"}, {"pk": 2847980, "translation": "NET", "book": 40, "chapter": 5, "verse": 23, "text": "So then, if you bring your gift to the altar and there remember that your brother has something against you,"}, {"pk": 2847981, "translation": "NET", "book": 40, "chapter": 5, "verse": 24, "text": "leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift."}, {"pk": 2847982, "translation": "NET", "book": 40, "chapter": 5, "verse": 25, "text": "Reach agreement quickly with your accuser while on the way to court, or he may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.", "comment": "tn The words \u201cto court\u201d are not in the Greek text but are implied.
tn Grk \u201cthe accuser.\u201d
tn Grk \u201cMake friends.\u201d"}, {"pk": 2847983, "translation": "NET", "book": 40, "chapter": 5, "verse": 26, "text": "I tell you the truth, you will never get out of there until you have paid the last penny!", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Here the English word \u201cpenny\u201d is used as opposed to the parallel in Luke 12:59 where \u201ccent\u201d appears since the Greek word there is different and refers to a different but similar coin.sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available."}, {"pk": 2847984, "translation": "NET", "book": 40, "chapter": 5, "verse": 27, "text": "\u201cYou have heard that it was said, \u2018Do not commit adultery.\u2019", "comment": "sn A quotation from Exod 20:14; Deut 5:17."}, {"pk": 2847985, "translation": "NET", "book": 40, "chapter": 5, "verse": 28, "text": "But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart."}, {"pk": 2847986, "translation": "NET", "book": 40, "chapter": 5, "verse": 29, "text": "If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell.", "comment": "sn On this word here and in the following verse, see the note on the word hell in 5:22."}, {"pk": 2847987, "translation": "NET", "book": 40, "chapter": 5, "verse": 30, "text": "If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell."}, {"pk": 2847988, "translation": "NET", "book": 40, "chapter": 5, "verse": 31, "text": "\u201cIt was said, \u2018Whoever divorces his wife must give her a legal document.\u2019", "comment": "sn A quotation from Deut 24:1."}, {"pk": 2847989, "translation": "NET", "book": 40, "chapter": 5, "verse": 32, "text": "But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery."}, {"pk": 2847990, "translation": "NET", "book": 40, "chapter": 5, "verse": 33, "text": "\u201cAgain, you have heard that it was said to an older generation, \u2018Do not break an oath, but fulfill your vows to the Lord.\u2019", "comment": "sn A quotation from Lev 19:12.
tn Grk \u201cthe ancient ones.\u201d"}, {"pk": 2847991, "translation": "NET", "book": 40, "chapter": 5, "verse": 34, "text": "But I say to you, do not take oaths at all \u2014 not by heaven, because it is the throne of God,"}, {"pk": 2847992, "translation": "NET", "book": 40, "chapter": 5, "verse": 35, "text": "not by earth, because it is his footstool, and not by Jerusalem, because it is the city of the great King.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2847993, "translation": "NET", "book": 40, "chapter": 5, "verse": 36, "text": "Do not take an oath by your head, because you are not able to make one hair white or black."}, {"pk": 2847994, "translation": "NET", "book": 40, "chapter": 5, "verse": 37, "text": "Let your word be \u2018Yes, yes\u2019 or \u2018No, no.\u2019 More than this is from the evil one.", "comment": "tn The term \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (\u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6, tou ponhrou). Cf. also \u201cthe evildoer\u201d in v. 39, which is the same construction."}, {"pk": 2847995, "translation": "NET", "book": 40, "chapter": 5, "verse": 38, "text": "\u201cYou have heard that it was said, \u2018An eye for an eye and a tooth for a tooth.\u2019", "comment": "sn A quotation from Exod 21:24; Lev 24:20."}, {"pk": 2847996, "translation": "NET", "book": 40, "chapter": 5, "verse": 39, "text": "But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well.", "comment": "tn The articular \u03c0\u03bf\u03bd\u03b7\u03c1\u03cc\u03c2 (ponhro\", \u201cthe evildoer\u201d) cannot be translated simply as \u201cevil\u201d for then the command would be \u201cdo not resist evil.\u201d Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, \u201cthe evil one\u201d (as in 5:37; 6:13; 13:19, 38).
tc \u2021 Many mss (B D K L \u0394 \u0398 \u00cb13 565 579 700 1424 pm) have \u03c3\u03bf\u03c5 (sou) here (\u201cyour right cheek\u201d), but many others lack the pronoun (\u05d0 W \u00cb1 33 892 1241 pm). The pronoun was probably added by way of clarification. NA27 has \u03c3\u03bf\u03c5 in brackets, indicating doubt as to its authenticity."}, {"pk": 2847997, "translation": "NET", "book": 40, "chapter": 5, "verse": 40, "text": "And if someone wants to sue you and to take your tunic, give him your coat also.", "comment": "tn Or \u201cshirt\u201d (a long garment worn under the cloak next to the skin). The name for this garment (\u03c7\u03b9\u03c4\u1f7d\u03bd, citwn) presents some difficulty in translation. Most modern readers would not understand what a \u201ctunic\u201d was any more than they would be familiar with a \u201cchiton.\u201d On the other hand, attempts to find a modern equivalent are also a problem: \u201cShirt\u201d conveys the idea of a much shorter garment that covers only the upper body, and \u201cundergarment\u201d (given the styles of modern underwear) is more misleading still. \u201cTunic\u201d was therefore employed, but with a note to explain its nature."}, {"pk": 2847998, "translation": "NET", "book": 40, "chapter": 5, "verse": 41, "text": "And if anyone forces you to go one mile, go with him two.", "comment": "sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them."}, {"pk": 2847999, "translation": "NET", "book": 40, "chapter": 5, "verse": 42, "text": "Give to the one who asks you, and do not reject the one who wants to borrow from you.", "comment": "sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1\u20134; Deut 15:7\u201311).
tn Grk \u201cdo not turn away from.\u201d"}, {"pk": 2848000, "translation": "NET", "book": 40, "chapter": 5, "verse": 43, "text": "\u201cYou have heard that it was said, \u2018Love your neighbor\u2019 and \u2018hate your enemy.\u2019", "comment": "sn A quotation from Lev 19:18."}, {"pk": 2848001, "translation": "NET", "book": 40, "chapter": 5, "verse": 44, "text": "But I say to you, love your enemy and pray for those who persecute you,", "comment": "tc Most mss ([D] L [W] \u0398 \u00cb13 33 \u00cf lat) read \u201cbless those who curse you, do good to those who hate you, and pray for those who mistreat you,\u201d before \u201cthose who persecute you.\u201d But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27\u201328. The shorter text is found in \u05d0 B \u00cb1 pc sa, as well as several fathers and versional witnesses."}, {"pk": 2848002, "translation": "NET", "book": 40, "chapter": 5, "verse": 45, "text": "so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.", "comment": "tn Grk \u201cbe sons of your Father in heaven.\u201d Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom \u201cson of\u201d). See L&N 58.26."}, {"pk": 2848003, "translation": "NET", "book": 40, "chapter": 5, "verse": 46, "text": "For if you love those who love you, what reward do you have? Even the tax collectors do the same, don\u2019t they?", "comment": "sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked."}, {"pk": 2848004, "translation": "NET", "book": 40, "chapter": 5, "verse": 47, "text": "And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don\u2019t they?"}, {"pk": 2848005, "translation": "NET", "book": 40, "chapter": 5, "verse": 48, "text": "So then, be perfect, as your heavenly Father is perfect.", "comment": "sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: \u201cyou must be holy as I am holy.\u201d"}, {"pk": 2848006, "translation": "NET", "book": 40, "chapter": 6, "verse": 1, "text": "\u201cBe careful not to display your righteousness merely to be seen by people. Otherwise you have no reward with your Father in heaven.", "comment": "tc \u2021 Several mss (\u05d0 L Z \u0398 \u00cb1 33 892 1241 1424 al) have \u03b4\u03ad (de, \u201cbut, now\u201d) at the beginning of this verse; the reading without \u03b4\u03ad is supported by B D W 0250 \u00cb13 \u00cf lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA27 has \u03b4\u03ad in brackets, indicating reservations about its authenticity.
tn Grk \u201cbefore people in order to be seen by them.\u201d"}, {"pk": 2848007, "translation": "NET", "book": 40, "chapter": 6, "verse": 2, "text": "Thus whenever you do charitable giving, do not blow a trumpet before you, as the hypocrites do in synagogues and on streets so that people will praise them. I tell you the truth, they have their reward.", "comment": "sn See the note on synagogues in 4:23.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201cgive alms,\u201d but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7\u201311)."}, {"pk": 2848008, "translation": "NET", "book": 40, "chapter": 6, "verse": 3, "text": "But when you do your giving, do not let your left hand know what your right hand is doing,"}, {"pk": 2848009, "translation": "NET", "book": 40, "chapter": 6, "verse": 4, "text": "so that your gift may be in secret. And your Father, who sees in secret, will reward you.", "comment": "tc L W \u0398 0250 \u00cf it read \u1f10\u03bd \u03c4\u1ff7 \u03c6\u03b1\u03bd\u03b5\u03c1\u1ff7 (en tw fanerw, \u201copenly\u201d) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1\u20134 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (\u05d0 B D Z \u00cb1,13 33 al)."}, {"pk": 2848010, "translation": "NET", "book": 40, "chapter": 6, "verse": 5, "text": "\u201cWhenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues and on street corners so that people can see them. Truly I say to you, they have their reward.", "comment": "sn See the note on synagogues in 4:23."}, {"pk": 2848011, "translation": "NET", "book": 40, "chapter": 6, "verse": 6, "text": "But whenever you pray, go into your room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.", "comment": "sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. \u03c4\u03b1\u03bc\u03b5\u1fd6\u03bf\u03bd 2).
tc See the tc note on \u201cwill reward you\u201d in 6:4: The problem is the same and the ms support differs only slightly."}, {"pk": 2848012, "translation": "NET", "book": 40, "chapter": 6, "verse": 7, "text": "When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848013, "translation": "NET", "book": 40, "chapter": 6, "verse": 8, "text": "Do not be like them, for your Father knows what you need before you ask him.", "comment": "tn Grk \u201cSo do not.\u201d Here \u03bf\u1f56\u03bd (oun) has not been translated."}, {"pk": 2848014, "translation": "NET", "book": 40, "chapter": 6, "verse": 9, "text": "So pray this way: Our Father in heaven, may your name be honored,", "comment": "sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of \u201cdaddy\u201d (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
tn Grk \u201challowed be your name.\u201d
sn Pray this way. What follows, although traditionally known as the Lord\u2019s prayer, is really the disciples\u2019 prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection."}, {"pk": 2848015, "translation": "NET", "book": 40, "chapter": 6, "verse": 10, "text": "may your kingdom come, may your will be done on earth as it is in heaven.", "comment": "sn Your kingdom come represents the hope for the full manifestation of God\u2019s promised rule."}, {"pk": 2848016, "translation": "NET", "book": 40, "chapter": 6, "verse": 11, "text": "Give us today our daily bread,", "comment": "tn Or \u201cGive us bread today for the coming day,\u201d or \u201cGive us today the bread we need for today.\u201d The term \u1f10\u03c0\u03b9\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2 (epiousio\") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include \u201cdaily,\u201d \u201cthe coming day,\u201d and \u201cfor existence.\u201d See BDAG 376-77 s.v.; L&N 67:183, 206."}, {"pk": 2848017, "translation": "NET", "book": 40, "chapter": 6, "verse": 12, "text": "and forgive us our debts, as we ourselves have forgiven our debtors.", "comment": "tn Or \u201cas even we.\u201d The phrase \u1f61\u03c2 \u03ba\u03b1\u1f76 \u1f21\u03bc\u03b5\u1fd6\u03c2 (Jw\" kai Jhmei\") makes \u1f21\u03bc\u03b5\u1fd6\u03c2 emphatic. The translation above adds an appropriate emphasis to the passage."}, {"pk": 2848018, "translation": "NET", "book": 40, "chapter": 6, "verse": 13, "text": "And do not lead us into temptation, but deliver us from the evil one.", "comment": "tn Or \u201cinto a time of testing.\u201dsn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
tc Most mss (L W \u0398 0233 \u00cb13 33 \u00cf sy sa Didache) read (though some with slight variation) \u1f45\u03c4\u03b9 \u03c3\u03bf\u1fe6 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 \u03ba\u03b1\u1f76 \u1f21 \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03b4\u03cc\u03be\u03b1 \u03b5\u1f30\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03b1\u1f30\u1ff6\u03bd\u03b1\u03c2, \u1f00\u03bc\u1f75\u03bd (\u201cfor yours is the kingdom and the power and the glory forever, amen\u201d) here. The reading without this sentence, though, is attested by generally better witnesses (\u05d0 B D Z 0170 \u00cb1 pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11\u201313; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.tn The term \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (\u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6, tou ponhrou). Cf. also \u201cthe evildoer\u201d in 5:39, which is the same construction."}, {"pk": 2848019, "translation": "NET", "book": 40, "chapter": 6, "verse": 14, "text": "\u201cFor if you forgive others their sins, your heavenly Father will also forgive you.", "comment": "tn Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense: \u201cpeople, others.\u201d"}, {"pk": 2848020, "translation": "NET", "book": 40, "chapter": 6, "verse": 15, "text": "But if you do not forgive others, your Father will not forgive you your sins."}, {"pk": 2848021, "translation": "NET", "book": 40, "chapter": 6, "verse": 16, "text": "\u201cWhen you fast, do not look sullen like the hypocrites, for they make their faces unattractive so that people will see them fasting. I tell you the truth, they have their reward.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Here \u03b4\u03ad (de) has not been translated.
tn Here the term \u201cdisfigure\u201d used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, \u201c\u2018to make unsightly, to disfigure, to make ugly.\u2019 \u1f00\u03c6\u03b1\u03bd\u03af\u03b6\u03bf\u03c5\u03c3\u03b9\u03bd \u03b3\u1f70\u03c1 \u03c4\u1f70 \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03b1 \u03b1\u1f50\u03c4\u1ff6\u03bd \u2018for they make their faces unsightly\u2019 Mt 6:16.\u201d"}, {"pk": 2848022, "translation": "NET", "book": 40, "chapter": 6, "verse": 17, "text": "When you fast, put oil on your head and wash your face,", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848023, "translation": "NET", "book": 40, "chapter": 6, "verse": 18, "text": "so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you."}, {"pk": 2848024, "translation": "NET", "book": 40, "chapter": 6, "verse": 19, "text": "\u201cDo not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal.", "comment": "tn The term \u03c3\u1f75\u03c2 (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions \u201cmoth-eaten\u201d clothing."}, {"pk": 2848025, "translation": "NET", "book": 40, "chapter": 6, "verse": 20, "text": "But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal."}, {"pk": 2848026, "translation": "NET", "book": 40, "chapter": 6, "verse": 21, "text": "For where your treasure is, there your heart will be also.", "comment": "sn Seeking heavenly treasure means serving others and honoring God by doing so.
tn The pronouns in this verse are singular while the pronouns in vv. 19\u201320 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus\u2019 commands should obey."}, {"pk": 2848027, "translation": "NET", "book": 40, "chapter": 6, "verse": 22, "text": "\u201cThe eye is the lamp of the body. If then your eye is healthy, your whole body will be full of light.", "comment": "tn Or \u201csound\u201d (so L&N 23.132 and most scholars). A few scholars take this word to mean something like \u201cgenerous\u201d here (L&N 57.107). partly due to the immediate context concerning money, in which case the \u201ceye\u201d is a metonymy for the entire person (\u201cif you are generous\u201d)."}, {"pk": 2848028, "translation": "NET", "book": 40, "chapter": 6, "verse": 23, "text": "But if your eye is diseased, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!", "comment": "tn Or \u201cif your eye is sick\u201d (L&N 23.149). sn There may be a slight wordplay here, as this term can also mean \u201cevil,\u201d so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at."}, {"pk": 2848029, "translation": "NET", "book": 40, "chapter": 6, "verse": 24, "text": "\u201cNo one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.", "comment": "tn Grk \u201cGod and mammon.\u201dsn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6\u201310, 17\u201319. God must be first, not money or possessions.
sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
tn Or \u201cand treat [the other] with contempt.\u201d"}, {"pk": 2848030, "translation": "NET", "book": 40, "chapter": 6, "verse": 25, "text": "\u201cTherefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn\u2019t there more to life than food and more to the body than clothing?", "comment": "tn Or \u201cdo not be anxious,\u201d and so throughout the rest of this paragraph."}, {"pk": 2848031, "translation": "NET", "book": 40, "chapter": 6, "verse": 26, "text": "Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren\u2019t you more valuable than they are?", "comment": "tn Grk \u201cof more value.\u201d
tn Or \u201cGod gives them food to eat.\u201d L&N 23.6 has both \u201cto provide food for\u201d and \u201cto give food to someone to eat.\u201d
tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd)."}, {"pk": 2848032, "translation": "NET", "book": 40, "chapter": 6, "verse": 27, "text": "And which of you by worrying can add even one hour to his life?", "comment": "tn Or \u201ca cubit to his height.\u201d A cubit (\u03c0\u1fc6\u03c7\u03c5\u03c2, phcu\") can measure length (normally about 45 cm or 18 inches) or time (a small unit, \u201chour\u201d is usually used [BDAG 812 s.v.] although \u201cday\u201d has been suggested [L&N 67.151]). The term \u1f21\u03bb\u03b9\u03ba\u03af\u03b1 (Jhlikia) is ambiguous in the same way as \u03c0\u1fc6\u03c7\u03c5\u03c2 (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height."}, {"pk": 2848033, "translation": "NET", "book": 40, "chapter": 6, "verse": 28, "text": "Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin.", "comment": "tn Traditionally, \u201clilies.\u201d According to L&N 3.32, \u201cThough traditionally \u03ba\u03c1\u03af\u03bd\u03bf\u03bd has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.\u201d In view of the uncertainty, the more generic \u201cflowers\u201d has been used in the translation.
tn Or, traditionally, \u201ctoil.\u201d Although it might be argued that \u201cwork hard\u201d would be a more precise translation of \u03ba\u03bf\u03c0\u03b9\u03ac\u03c9 (kopiaw) here, the line in English reads better in terms of cadence with a single syllable."}, {"pk": 2848034, "translation": "NET", "book": 40, "chapter": 6, "verse": 29, "text": "Yet I tell you that not even Solomon in all his glory was clothed like one of these!"}, {"pk": 2848035, "translation": "NET", "book": 40, "chapter": 6, "verse": 30, "text": "And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won\u2019t he clothe you even more, you people of little faith?", "comment": "tn Grk \u201cinto the oven.\u201d The expanded translation \u201cinto the fire to heat the oven\u201d has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
tn Grk \u201cgrass of the field.\u201d
sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things."}, {"pk": 2848036, "translation": "NET", "book": 40, "chapter": 6, "verse": 31, "text": "So then, don\u2019t worry saying, \u2018What will we eat?\u2019 or \u2018What will we drink?\u2019 or \u2018What will we wear?\u2019"}, {"pk": 2848037, "translation": "NET", "book": 40, "chapter": 6, "verse": 32, "text": "For the unconverted pursue these things, and your heavenly Father knows that you need them.", "comment": "tn Or \u201cunbelievers\u201d; Grk \u201cGentiles.\u201d"}, {"pk": 2848038, "translation": "NET", "book": 40, "chapter": 6, "verse": 33, "text": "But above all pursue his kingdom and righteousness, and all these things will be given to you as well.", "comment": "tc \u2021 Most mss (L W \u0398 0233 \u00cb1,13 33 \u00cf lat sy mae) read \u03c4\u1f74\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 (thn basileian tou qeou kai thn dikaiosunhn aujtou, \u201cthe kingdom of God and his righteousness\u201d) here, but the words \u201cof God\u201d are lacking in \u05d0 B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe\u2019s eye would skip over both words (especially since \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 \u2013 especially \u03b8\u03b5\u03bf\u1fe6 or \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff6\u03bd (ouranwn) \u2013 but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 is considered most likely to be original. NA27 includes the words in brackets, indicating doubt as to their authenticity.sn God\u2019s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong."}, {"pk": 2848039, "translation": "NET", "book": 40, "chapter": 6, "verse": 34, "text": "So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.", "comment": "tn Grk \u201cSufficient for the day is its evil.\u201d"}, {"pk": 2848040, "translation": "NET", "book": 40, "chapter": 7, "verse": 1, "text": "\u201cDo not judge so that you will not be judged.", "comment": "sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God\u2019s action."}, {"pk": 2848041, "translation": "NET", "book": 40, "chapter": 7, "verse": 2, "text": "For by the standard you judge you will be judged, and the measure you use will be the measure you receive.", "comment": "tn Grk \u201cby [the measure] with which you measure it will be measured to you.\u201d"}, {"pk": 2848042, "translation": "NET", "book": 40, "chapter": 7, "verse": 3, "text": "Why do you see the speck in your brother\u2019s eye, but fail to see the beam of wood in your own?", "comment": "sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other\u2019s eye (L&N 7.78).
tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cdo not notice.\u201d"}, {"pk": 2848043, "translation": "NET", "book": 40, "chapter": 7, "verse": 4, "text": "Or how can you say to your brother, \u2018Let me remove the speck from your eye,\u2019 while there is a beam in your own?", "comment": "tn Grk \u201chow will you say?\u201d"}, {"pk": 2848044, "translation": "NET", "book": 40, "chapter": 7, "verse": 5, "text": "You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother\u2019s eye."}, {"pk": 2848045, "translation": "NET", "book": 40, "chapter": 7, "verse": 6, "text": "Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.", "comment": "tn Or \u201cotherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.\u201d This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (\u201cdogs\u2026turn around and tear you to pieces\u201d) and the second and third clauses belong together (\u201cpigs\u2026trample them under their feet\u201d)."}, {"pk": 2848046, "translation": "NET", "book": 40, "chapter": 7, "verse": 7, "text": "\u201cAsk and it will be given to you; seek and you will find; knock and the door will be opened for you.", "comment": "sn The three present imperatives in this verse (Ask\u2026seek\u2026knock) are probably intended to call for a repeated or continual approach before God.
tn Grk \u201cit\u201d; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity."}, {"pk": 2848047, "translation": "NET", "book": 40, "chapter": 7, "verse": 8, "text": "For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.", "comment": "sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond."}, {"pk": 2848048, "translation": "NET", "book": 40, "chapter": 7, "verse": 9, "text": "Is there anyone among you who, if his son asks for bread, will give him a stone?", "comment": "tn Grk \u201cOr is there.\u201d"}, {"pk": 2848049, "translation": "NET", "book": 40, "chapter": 7, "verse": 10, "text": "Or if he asks for a fish, will give him a snake?", "comment": "sn The two questions of vv. 9\u201310 expect the answer, \u201cNo parent would do this!\u201d"}, {"pk": 2848050, "translation": "NET", "book": 40, "chapter": 7, "verse": 11, "text": "If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!", "comment": "tn The participle \u1f44\u03bd\u03c4\u03b5\u03c2 (ontes) has been translated concessively.
sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need."}, {"pk": 2848051, "translation": "NET", "book": 40, "chapter": 7, "verse": 12, "text": "In everything, treat others as you would want them to treat you, for this fulfills the law and the prophets.", "comment": "tn Grk \u201cTherefore in.\u201d Here \u03bf\u1f56\u03bd (oun) has not been translated.
tn This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females.
sn Jesus\u2019 teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
tn Grk \u201cis.\u201d"}, {"pk": 2848052, "translation": "NET", "book": 40, "chapter": 7, "verse": 13, "text": "\u201cEnter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it."}, {"pk": 2848053, "translation": "NET", "book": 40, "chapter": 7, "verse": 14, "text": "But the gate is narrow and the way is difficult that leads to life, and there are few who find it."}, {"pk": 2848054, "translation": "NET", "book": 40, "chapter": 7, "verse": 15, "text": "\u201cWatch out for false prophets, who come to you in sheep\u2019s clothing but inwardly are voracious wolves.", "comment": "sn Sheep\u2019s clothing\u2026voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous."}, {"pk": 2848055, "translation": "NET", "book": 40, "chapter": 7, "verse": 16, "text": "You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they?", "comment": "sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
tn Grk \u201cThey do not gather.\u201d This has been simplified to the passive voice in the translation since the subject \u201cthey\u201d is not specified further in the context."}, {"pk": 2848056, "translation": "NET", "book": 40, "chapter": 7, "verse": 17, "text": "In the same way, every good tree bears good fruit, but the bad tree bears bad fruit.", "comment": "tn Grk \u201crotten.\u201d The word \u03c3\u03b1\u03c0\u03c1\u03cc\u03c2, modifying \u201ctree\u201d in both v. 17 and 18, can also mean \u201cdiseased\u201d (L&N 65.28)."}, {"pk": 2848057, "translation": "NET", "book": 40, "chapter": 7, "verse": 18, "text": "A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit."}, {"pk": 2848058, "translation": "NET", "book": 40, "chapter": 7, "verse": 19, "text": "Every tree that does not bear good fruit is cut down and thrown into the fire."}, {"pk": 2848059, "translation": "NET", "book": 40, "chapter": 7, "verse": 20, "text": "So then, you will recognize them by their fruit."}, {"pk": 2848060, "translation": "NET", "book": 40, "chapter": 7, "verse": 21, "text": "\u201cNot everyone who says to me, \u2018Lord, Lord,\u2019 will enter into the kingdom of heaven \u2014 only the one who does the will of my Father in heaven.", "comment": "sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little."}, {"pk": 2848061, "translation": "NET", "book": 40, "chapter": 7, "verse": 22, "text": "On that day, many will say to me, \u2018Lord, Lord, didn\u2019t we prophesy in your name, and in your name cast out demons and do many powerful deeds?\u2019", "comment": "tn Grk \u201cand in your name do.\u201d This phrase was not repeated here in the translation for stylistic reasons."}, {"pk": 2848062, "translation": "NET", "book": 40, "chapter": 7, "verse": 23, "text": "Then I will declare to them, \u2018I never knew you. Go away from me, you lawbreakers!\u2019", "comment": "tn Grk \u201cworkers of lawlessness.\u201d"}, {"pk": 2848063, "translation": "NET", "book": 40, "chapter": 7, "verse": 24, "text": "\u201cEveryone who hears these words of mine and does them is like a wise man who built his house on rock.", "comment": "tn Here and in v. 26 the Greek text reads \u1f00\u03bd\u1f75\u03c1 (anhr), while the parallel account in Luke 6:47\u201349 uses \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") in vv. 48 and 49.
tn Grk \u201cwill be like.\u201d The same phrase occurs in v. 26.
tn Grk \u201cTherefore everyone.\u201d Here \u03bf\u1f56\u03bd (oun) has not been translated."}, {"pk": 2848064, "translation": "NET", "book": 40, "chapter": 7, "verse": 25, "text": "The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock.", "comment": "tn Grk \u201cthe rivers.\u201d"}, {"pk": 2848065, "translation": "NET", "book": 40, "chapter": 7, "verse": 26, "text": "Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand."}, {"pk": 2848066, "translation": "NET", "book": 40, "chapter": 7, "verse": 27, "text": "The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!\u201d", "comment": "tn Grk \u201cand great was its fall.\u201d"}, {"pk": 2848067, "translation": "NET", "book": 40, "chapter": 7, "verse": 28, "text": "When Jesus finished saying these things, the crowds were amazed by his teaching,", "comment": "tn Grk \u201cAnd it happened when.\u201d The introductory phrase \u03ba\u03b1\u1f76 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (kai egeneto, \u201cit happened that\u201d) is redundant in contemporary English and has not been translated."}, {"pk": 2848068, "translation": "NET", "book": 40, "chapter": 7, "verse": 29, "text": "because he taught them like one who had authority, not like their experts in the law.", "comment": "tn Or \u201ctheir scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
sn Jesus\u2019 teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one\u2019s point. Apparently Jesus addressed the issues in terms of his own understanding."}, {"pk": 2848069, "translation": "NET", "book": 40, "chapter": 8, "verse": 1, "text": "After he came down from the mountain, large crowds followed him."}, {"pk": 2848070, "translation": "NET", "book": 40, "chapter": 8, "verse": 2, "text": "And a leper approached, and bowed low before him, saying, \u201cLord, if you are willing, you can make me clean.\u201d", "comment": "tn Grk \u201ca leper approaching, bowed low before him, saying.\u201d
tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
tn Grk \u201cAnd behold, a leper came.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45\u201346)."}, {"pk": 2848071, "translation": "NET", "book": 40, "chapter": 8, "verse": 3, "text": "He stretched out his hand and touched him saying, \u201cI am willing. Be clean!\u201d Immediately his leprosy was cleansed.", "comment": "sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega\u2019im 3.1; 11.1; 12.1; 13.6-12)."}, {"pk": 2848072, "translation": "NET", "book": 40, "chapter": 8, "verse": 4, "text": "Then Jesus said to him, \u201cSee that you do not speak to anyone, but go, show yourself to a priest, and bring the offering that Moses commanded, as a testimony to them.\u201d", "comment": "tn Grk \u201cgift.\u201d
sn On the phrase bring the offering that Moses commanded see Lev 14:1\u201332.
sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus\u2019 healings from becoming the central focus of the people\u2019s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
tn Or \u201cas an indictment against them.\u201d The pronoun \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (autoi\") may be a dative of disadvantage."}, {"pk": 2848073, "translation": "NET", "book": 40, "chapter": 8, "verse": 5, "text": "When he entered Capernaum, a centurion came to him asking for help:", "comment": "sn While in Matthew\u2019s account the centurion came to him asking for help, Luke\u2019s account (7:1\u201310) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.map For location see Map1-D2; Map2-C3; Map3-B2.
sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did."}, {"pk": 2848074, "translation": "NET", "book": 40, "chapter": 8, "verse": 6, "text": "\u201cLord, my servant is lying at home paralyzed, in terrible anguish.\u201d", "comment": "tn The Greek term here is \u03c0\u03b1\u1fd6\u03c2 (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2, doulos). See L&N 87.77.
tn Grk \u201cand saying, \u2018Lord.\u2019\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) at the beginning of v. 6 is redundant in English and has not been translated."}, {"pk": 2848075, "translation": "NET", "book": 40, "chapter": 8, "verse": 7, "text": "Jesus said to him, \u201cI will come and heal him.\u201d", "comment": "tn Grk \u201cAnd he\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2848076, "translation": "NET", "book": 40, "chapter": 8, "verse": 8, "text": "But the centurion replied, \u201cLord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed.", "comment": "tn Grk \u201cBut answering, the centurion replied.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant and has not been translated."}, {"pk": 2848077, "translation": "NET", "book": 40, "chapter": 8, "verse": 9, "text": "For I too am a man under authority, with soldiers under me. I say to this one, \u2018Go\u2019 and he goes, and to another \u2018Come\u2019 and he comes, and to my slave \u2018Do this\u2019 and he does it.\u201d", "comment": "tn Grk \u201chaving soldiers under me.\u201d
tn The word \u201cit\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026 in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v. 1). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
sn I say to this one \u2018Go\u2019 and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed."}, {"pk": 2848078, "translation": "NET", "book": 40, "chapter": 8, "verse": 10, "text": "When Jesus heard this he was amazed and said to those who followed him, \u201cI tell you the truth, I have not found such faith in anyone in Israel!", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848079, "translation": "NET", "book": 40, "chapter": 8, "verse": 11, "text": "I tell you, many will come from the east and west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven,", "comment": "tn Grk \u201cand Isaac and Jacob,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Grk \u201cand recline at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away. The word \u201cbanquet\u201d has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away."}, {"pk": 2848080, "translation": "NET", "book": 40, "chapter": 8, "verse": 12, "text": "but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.\u201d", "comment": "sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God\u2019s promise."}, {"pk": 2848081, "translation": "NET", "book": 40, "chapter": 8, "verse": 13, "text": "Then Jesus said to the centurion, \u201cGo; just as you believed, it will be done for you.\u201d And the servant was healed at that hour.", "comment": "tc \u2021 Most mss read \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) after \u201cservant.\u201d It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as \u05d0 B 0250 0281 \u00cb1 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W \u0398 0233 \u00cb13 \u00cf sy sa). NA27 has the pronoun in brackets, indicating doubts as to its authenticity."}, {"pk": 2848082, "translation": "NET", "book": 40, "chapter": 8, "verse": 14, "text": "Now when Jesus entered Peter\u2019s house, he saw his mother-in-law lying down, sick with a fever.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201chaving been thrown down.\u201d The verb \u03b2\u03b5\u03b2\u03bb\u03b7\u03bc\u03ad\u03bd\u03b7\u03bd (beblhmenhn) is a perfect passive participle of the verb \u03b2\u03ac\u03bb\u03bb\u03c9 (ballw, \u201cto throw\u201d). This indicates the severity of her sickness."}, {"pk": 2848083, "translation": "NET", "book": 40, "chapter": 8, "verse": 15, "text": "He touched her hand, and the fever left her. Then she got up and began to serve them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen.\u201d"}, {"pk": 2848084, "translation": "NET", "book": 40, "chapter": 8, "verse": 16, "text": "When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick.", "comment": "sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical."}, {"pk": 2848085, "translation": "NET", "book": 40, "chapter": 8, "verse": 17, "text": "In this way what was spoken by Isaiah the prophet was fulfilled: \u201cHe took our weaknesses and carried our diseases.\u201d", "comment": "tn Grk \u201cwas fulfilled, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03bf\u03c2 (legontos) is redundant and has not been translated.
sn A quotation from Isa 53:4."}, {"pk": 2848086, "translation": "NET", "book": 40, "chapter": 8, "verse": 18, "text": "Now when Jesus saw a large crowd around him, he gave orders to go to the other side of the lake.", "comment": "tc \u2021 Codex B and some Sahidic mss read simply \u1f44\u03c7\u03bb\u03bf\u03bd (oclon, \u201ccrowd\u201d), the reading that NA27 follows; the first hand of \u05d0, as well as \u00cb1 and a few others, has \u1f44\u03c7\u03bb\u03bf\u03c5\u03c2 (oclous, \u201ccrowds\u201d); other witnesses read \u03c0\u03bf\u03bb\u1f7a\u03bd \u1f44\u03c7\u03bb\u03bf\u03bd (polun oclon, \u201ca large crowd\u201d). But the reading most likely to be original seems to be \u03c0\u03bf\u03bb\u03bb\u03bf\u03cd\u03c2 \u1f44\u03c7\u03bb\u03bf\u03c5\u03c2 (pollou\" oclou\"). It is found in \u05d02 C L \u0398 0233 \u00cb13 33 \u00cf lat; it is judged to be superior on internal grounds (the possibility of accidental omission of \u03c0\u03bf\u03bb\u03bb\u03bf\u03cd\u03c2/\u03c0\u03bf\u03bb\u03cd\u03bd in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as \u201ca large crowd.\u201d
tn The phrase \u201cof the lake\u201d is not in the Greek text but is clearly implied; it has been supplied here for clarity."}, {"pk": 2848087, "translation": "NET", "book": 40, "chapter": 8, "verse": 19, "text": "Then an expert in the law came to him and said, \u201cTeacher, I will follow you wherever you go.\u201d", "comment": "tn Or \u201ca scribe.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen.\u201d"}, {"pk": 2848088, "translation": "NET", "book": 40, "chapter": 8, "verse": 20, "text": "Jesus said to him, \u201cFoxes have dens, and the birds in the sky have nests, but the Son of Man has no place to lay his head.\u201d", "comment": "tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd).
sn Jesus\u2019 reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head)."}, {"pk": 2848089, "translation": "NET", "book": 40, "chapter": 8, "verse": 21, "text": "Another of the disciples said to him, \u201cLord, let me first go and bury my father.\u201d", "comment": "tc \u2021 Most mss (C L W \u0398 0250 \u00cb1,13 \u00cf lat sy mae bo) read \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) here, but the earliest witnesses, \u05d0 and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA27 includes the pronoun in brackets, indicating doubt as to its authenticity.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848090, "translation": "NET", "book": 40, "chapter": 8, "verse": 22, "text": "But Jesus said to him, \u201cFollow me, and let the dead bury their own dead.\u201d", "comment": "sn There are several options for the meaning of Jesus\u2019 reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father\u2019s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one\u2019s father would have seriously dishonored one\u2019s father (cf. Tobit 4:3\u20134). (2) The remark is an idiom (possibly a proverbial saying) that means, \u201cThe matter in question is not the real issue,\u201d in which case Jesus was making a wordplay on the wording of the man\u2019s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, \u201cLet the spiritually dead bury the dead.\u201d (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus."}, {"pk": 2848091, "translation": "NET", "book": 40, "chapter": 8, "verse": 23, "text": "As he got into the boat, his disciples followed him.", "comment": "sn A boat that held all the disciples would be of significant size."}, {"pk": 2848092, "translation": "NET", "book": 40, "chapter": 8, "verse": 24, "text": "And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep."}, {"pk": 2848093, "translation": "NET", "book": 40, "chapter": 8, "verse": 25, "text": "So they came and woke him up saying, \u201cLord, save us! We are about to die!\u201d", "comment": "tn The participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (proselqonte\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2848094, "translation": "NET", "book": 40, "chapter": 8, "verse": 26, "text": "But he said to them, \u201cWhy are you cowardly, you people of little faith?\u201d Then he got up and rebuked the winds and the sea, and it was dead calm.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Or \u201ccommanded\u201d (often with the implication of a threat, L&N 33.331).
sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23\u201330. When Jesus rebuked the winds and the sea he was making a statement about who he was."}, {"pk": 2848095, "translation": "NET", "book": 40, "chapter": 8, "verse": 27, "text": "And the men were amazed and said, \u201cWhat sort of person is this? Even the winds and the sea obey him!\u201d", "comment": "tn Grk \u201cthe men were amazed, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) has been translated as a finite verb to make the sequence of events clear in English.
tn It is difficult to know whether \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 (anqrwpoi) should be translated as \u201cmen\u201d or \u201cpeople\u201d (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
sn Jesus\u2019 authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet."}, {"pk": 2848096, "translation": "NET", "book": 40, "chapter": 8, "verse": 28, "text": "When he came to the other side, to the region of the Gadarenes, two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.", "comment": "tc The textual tradition here is quite complicated. A number of mss (B C [\u0394] \u0398 al sys,p,h) read \u201cGadarenes,\u201d which is the better reading here. Many other mss (\u05d02 L W \u00cb1,13 \u00cf [syhmg] bo) have \u201cGergesenes.\u201d Others (892c latt syhmg sa mae) have \u201cGerasenes,\u201d which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms. sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring \u201cin the region of the Gerasenes.\u201d \u201cIrrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, \u2018opposite Galilee\u2019\u201d (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore \u2013 the town that the herdsmen most likely entered after the drowning of the pigs."}, {"pk": 2848097, "translation": "NET", "book": 40, "chapter": 8, "verse": 29, "text": "They cried out, \u201cSon of God, leave us alone! Have you come here to torment us before the time?\u201d", "comment": "tn Grk \u201cwhat to us and to you?\u201d (an idiom). The phrase \u03c4\u03af \u1f21\u03bc\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c3\u03bf\u03af (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. \u1f10\u03b3\u1f7d). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say \u201cWhat to me and to you?\u201d meaning, \u201cWhat have I done to you that you should do this to me?\u201d (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, \u201cWhat to me and to you?\u201d meaning, \u201cThat is your business, how am I involved?\u201d (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: \u201cLeave us alone\u2026.\u201d
sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus\u2019 arrival on the scene as an illegitimate change in God\u2019s plan regarding the time when their sentence would be executed.
tn Grk \u201cAnd behold, they cried out, saying.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant and has not been translated."}, {"pk": 2848098, "translation": "NET", "book": 40, "chapter": 8, "verse": 30, "text": "A large herd of pigs was feeding some distance from them.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848099, "translation": "NET", "book": 40, "chapter": 8, "verse": 31, "text": "Then the demons begged him, \u201cIf you drive us out, send us into the herd of pigs.\u201d", "comment": "tn Grk \u201casked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated."}, {"pk": 2848100, "translation": "NET", "book": 40, "chapter": 8, "verse": 32, "text": "And he said, \u201cGo!\u201d So they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate a conclusion and transition in the narrative.
tn Grk \u201cAnd he said to them.\u201d"}, {"pk": 2848101, "translation": "NET", "book": 40, "chapter": 8, "verse": 33, "text": "The herdsmen ran off, went into the town, and told everything that had happened to the demon-possessed men.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201ccity.\u201d But see the sn on \u201cGadarenes\u201d in 8:28."}, {"pk": 2848102, "translation": "NET", "book": 40, "chapter": 8, "verse": 34, "text": "Then the entire town came out to meet Jesus. And when they saw him, they begged him to leave their region.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Or \u201ccity.\u201d"}, {"pk": 2848103, "translation": "NET", "book": 40, "chapter": 9, "verse": 1, "text": "After getting into a boat he crossed to the other side and came to his own town.", "comment": "sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance."}, {"pk": 2848104, "translation": "NET", "book": 40, "chapter": 9, "verse": 2, "text": "Just then some people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, \u201cHave courage, son! Your sins are forgiven.\u201d", "comment": "tn Grk \u201cthey\u201d; the referent (some unnamed people) has been specified in the translation for clarity.
tn Traditionally, \u201con a bed,\u201d but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, \u03ba\u03bb\u03af\u03bd\u03b7 (klinh) may be translated \u201cbed, couch, cot, stretcher, or bier\u201d (in the case of a corpse). See L&N 6.106.
sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
tn Grk \u201cAnd behold, they were bringing.\u201d Here \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd (kai idou) has been translated as \u201cjust then\u201d to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers\u2019 appearance."}, {"pk": 2848105, "translation": "NET", "book": 40, "chapter": 9, "verse": 3, "text": "Then some of the experts in the law said to themselves, \u201cThis man is blaspheming!\u201d", "comment": "sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus\u2019 ministry.
tn Grk \u201cAnd behold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events in the narrative.
tn Or \u201csome of the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848106, "translation": "NET", "book": 40, "chapter": 9, "verse": 4, "text": "When Jesus saw their reaction he said, \u201cWhy do you respond with evil in your hearts?"}, {"pk": 2848107, "translation": "NET", "book": 40, "chapter": 9, "verse": 5, "text": "Which is easier, to say, \u2018Your sins are forgiven\u2019 or to say, \u2018Stand up and walk\u2019?", "comment": "sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin."}, {"pk": 2848108, "translation": "NET", "book": 40, "chapter": 9, "verse": 6, "text": "But so that you may know that the Son of Man has authority on earth to forgive sins\u201d \u2014 then he said to the paralytic \u2014 \u201cStand up, take your stretcher, and go home.\u201d", "comment": "tn Grk \u201cto your house.\u201d
sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one \u201clike a son of man\u201d (i.e., a human being). It is Jesus\u2019 favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either \u201csome person\u201d or \u201cme.\u201d So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly."}, {"pk": 2848109, "translation": "NET", "book": 40, "chapter": 9, "verse": 7, "text": "And he stood up and went home.", "comment": "tn Grk \u201cto his house.\u201d"}, {"pk": 2848110, "translation": "NET", "book": 40, "chapter": 9, "verse": 8, "text": "When the crowd saw this, they were afraid and honored God who had given such authority to men.", "comment": "tn Grk \u201cpeople.\u201d The plural of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") usually indicates people in general, but the singular is used in the expression \u201cSon of Man.\u201d There is thus an ironic allusion to Jesus\u2019 statement in v. 6: His self-designation as \u201cSon of Man\u201d is meant to be unique, but the crowd regards it simply as meaning \u201chuman, person.\u201d To maintain this connection for the English reader the plural \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") has been translated here as \u201cmen\u201d rather than as the more generic \u201cpeople.\u201d
tc Most witnesses (C L \u0398 0233 \u00cb13 \u00cf) have \u1f10\u03b8\u03b1\u03cd\u03bc\u03b1\u03c3\u03b1\u03bd (eqaumasan; \u201cmarveled, were amazed\u201d) instead of \u1f10\u03c6\u03bf\u03b2\u1f75\u03b8\u03b7\u03c3\u03b1\u03bd (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by \u05d0 B D W 0281 \u00cb1 33 892 1424 al lat co and thus is surely authentic.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848111, "translation": "NET", "book": 40, "chapter": 9, "verse": 9, "text": "As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. \u201cFollow me,\u201d he said to him. And he got up and followed him.", "comment": "tn While \u201ctax office\u201d is sometimes given as a translation for \u03c4\u03b5\u03bb\u1f7d\u03bd\u03b9\u03bf\u03bd (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The \u201ctaxes\u201d were collected on produce and goods brought into the area for sale, and were a sort of \u201csales tax\u201d paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor."}, {"pk": 2848112, "translation": "NET", "book": 40, "chapter": 9, "verse": 10, "text": "As Jesus was having a meal in Matthew\u2019s house, many tax collectors and sinners came and ate with Jesus and his disciples.", "comment": "tn Grk \u201cin the house.\u201d The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
tn Grk \u201cAnd it happened that while.\u201d The introductory phrase \u03ba\u03b1\u1f76 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (kai egeneto, \u201cit happened that\u201d) is redundant in contemporary English and has not been translated.
tn Grk \u201che\u201d; the referent (Jesus) has been supplied in the translation for clarity.
tn Grk \u201cwas reclining at table.\u201dsn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
sn See the note on tax collectors in 5:46."}, {"pk": 2848113, "translation": "NET", "book": 40, "chapter": 9, "verse": 11, "text": "When the Pharisees saw this they said to his disciples, \u201cWhy does your teacher eat with tax collectors and sinners?\u201d", "comment": "sn See the note on Pharisees in 3:7.
sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean."}, {"pk": 2848114, "translation": "NET", "book": 40, "chapter": 9, "verse": 12, "text": "When Jesus heard this he said, \u201cThose who are healthy don\u2019t need a physician, but those who are sick do.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn Jesus\u2019 point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment."}, {"pk": 2848115, "translation": "NET", "book": 40, "chapter": 9, "verse": 13, "text": "Go and learn what this saying means: \u2018I want mercy and not sacrifice.\u2019 For I did not come to call the righteous, but sinners.\u201d", "comment": "sn A quotation from Hos 6:6 (see also Matt 12:7)."}, {"pk": 2848116, "translation": "NET", "book": 40, "chapter": 9, "verse": 14, "text": "Then John\u2019s disciples came to Jesus and asked, \u201cWhy do we and the Pharisees fast often, but your disciples don\u2019t fast?\u201d", "comment": "sn John\u2019s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29\u201334; 23:26\u201332; Num 29:7\u201311). The zealous fasted twice a week on Monday and Thursday.
sn John refers to John the Baptist.
tn Grk \u201chim\u201d; the referent (Jesus) has been supplied in the translation for clarity.
sn See the note on Pharisees in 3:7."}, {"pk": 2848117, "translation": "NET", "book": 40, "chapter": 9, "verse": 15, "text": "Jesus said to them, \u201cThe wedding guests cannot mourn while the bridegroom is with them, can they? But the days are coming when the bridegroom will be taken from them, and then they will fast.", "comment": "tn Grk \u201csons of the wedding hall,\u201d an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5\u20136; 62:4\u20135; 4 Ezra 2:15, 38).
tn Grk \u201cdays.\u201d
sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff."}, {"pk": 2848118, "translation": "NET", "book": 40, "chapter": 9, "verse": 16, "text": "No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse."}, {"pk": 2848119, "translation": "NET", "book": 40, "chapter": 9, "verse": 17, "text": "And no one pours new wine into old wineskins; otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins and both are preserved.\u201d", "comment": "sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God."}, {"pk": 2848120, "translation": "NET", "book": 40, "chapter": 9, "verse": 18, "text": "As he was saying these things, a ruler came, bowed low before him, and said, \u201cMy daughter has just died, but come and lay your hand on her and she will live.\u201d"}, {"pk": 2848121, "translation": "NET", "book": 40, "chapter": 9, "verse": 19, "text": "Jesus and his disciples got up and followed him."}, {"pk": 2848122, "translation": "NET", "book": 40, "chapter": 9, "verse": 20, "text": "But a woman who had been suffering from a hemorrhage for twelve years came up behind him and touched the edge of his cloak.", "comment": "sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
tn Grk \u201cAnd behold a woman.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man\u2019s obedience to the law (cf. Num 15:37\u201341). The woman thus touched the very part of Jesus\u2019 clothing that indicated his ritual purity.
tn Grk \u201cgarment,\u201d but here \u1f31\u03bc\u03ac\u03c4\u03b9\u03bf\u03bd (Jimation) denotes the outer garment in particular."}, {"pk": 2848123, "translation": "NET", "book": 40, "chapter": 9, "verse": 21, "text": "For she kept saying to herself, \u201cIf only I touch his cloak, I will be healed.\u201d", "comment": "tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus\u2019 cloak.
tn Grk \u201csaved.\u201dsn In this pericope the author uses a term for being healed (Grk \u201csaved\u201d) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean \u201cheal\u201d: If only the reader would \u201ctouch\u201d Jesus, he too would be \u201csaved.\u201d"}, {"pk": 2848124, "translation": "NET", "book": 40, "chapter": 9, "verse": 22, "text": "But when Jesus turned and saw her he said, \u201cHave courage, daughter! Your faith has made you well.\u201d And the woman was healed from that hour.", "comment": "tn Grk \u201csaved.\u201d
tn Or \u201chas delivered you\u201d; Grk \u201chas saved you.\u201d This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman\u2019s healing."}, {"pk": 2848125, "translation": "NET", "book": 40, "chapter": 9, "verse": 23, "text": "When Jesus entered the ruler\u2019s house and saw the flute players and the disorderly crowd,"}, {"pk": 2848126, "translation": "NET", "book": 40, "chapter": 9, "verse": 24, "text": "he said, \u201cGo away, for the girl is not dead but asleep.\u201d And they began making fun of him.", "comment": "tn Grk \u201cThey were laughing at him.\u201d The imperfect verb has been taken ingressively."}, {"pk": 2848127, "translation": "NET", "book": 40, "chapter": 9, "verse": 25, "text": "But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up."}, {"pk": 2848128, "translation": "NET", "book": 40, "chapter": 9, "verse": 26, "text": "And the news of this spread throughout that region.", "comment": "tn For the translation of \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd \u1f10\u03ba\u03b5\u03af\u03bd\u03b7\u03bd (thn ghn ekeinhn) as \u201cthat region,\u201d see L&N 1.79."}, {"pk": 2848129, "translation": "NET", "book": 40, "chapter": 9, "verse": 27, "text": "As Jesus went on from there, two blind men followed him, shouting, \u201cHave mercy on us, Son of David!\u201d", "comment": "tn Grk \u201cshouting, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated.
sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God\u2019s kind grace."}, {"pk": 2848130, "translation": "NET", "book": 40, "chapter": 9, "verse": 28, "text": "When he went into the house, the blind men came to him. Jesus said to them, \u201cDo you believe that I am able to do this?\u201d They said to him, \u201cYes, Lord.\u201d", "comment": "tn Grk \u201cto him, and Jesus.\u201d This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848131, "translation": "NET", "book": 40, "chapter": 9, "verse": 29, "text": "Then he touched their eyes saying, \u201cLet it be done for you according to your faith.\u201d"}, {"pk": 2848132, "translation": "NET", "book": 40, "chapter": 9, "verse": 30, "text": "And their eyes were opened. Then Jesus sternly warned them, \u201cSee that no one knows about this.\u201d"}, {"pk": 2848133, "translation": "NET", "book": 40, "chapter": 9, "verse": 31, "text": "But they went out and spread the news about him throughout that entire region.", "comment": "tn For the translation of \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd \u1f10\u03ba\u03b5\u03af\u03bd\u03b7\u03bd (thn ghn ekeinhn) as \u201cthat region,\u201d see L&N 1.79."}, {"pk": 2848134, "translation": "NET", "book": 40, "chapter": 9, "verse": 32, "text": "As they were going away, a man who could not talk and was demon-possessed was brought to him.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201caway, behold, they brought a man to him.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848135, "translation": "NET", "book": 40, "chapter": 9, "verse": 33, "text": "After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, \u201cNever has anything like this been seen in Israel!\u201d"}, {"pk": 2848136, "translation": "NET", "book": 40, "chapter": 9, "verse": 34, "text": "But the Pharisees said, \u201cBy the ruler of demons he casts out demons.\u201d", "comment": "tn Or \u201cprince.\u201d
sn See the note on Pharisees in 3:7.
tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text\u2019s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse."}, {"pk": 2848137, "translation": "NET", "book": 40, "chapter": 9, "verse": 35, "text": "Then Jesus went throughout all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom, and healing every kind of disease and sickness.", "comment": "tn Or \u201ccities.\u201d
tn Grk \u201cand every [kind of] sickness.\u201d Here \u201cevery\u201d was not repeated in the translation for stylistic reasons.
sn See the note on synagogues in 4:23."}, {"pk": 2848138, "translation": "NET", "book": 40, "chapter": 9, "verse": 36, "text": "When he saw the crowds, he had compassion on them because they were bewildered and helpless, like sheep without a shepherd.", "comment": "tn Or \u201cbecause they had been bewildered and helpless.\u201d The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848139, "translation": "NET", "book": 40, "chapter": 9, "verse": 37, "text": "Then he said to his disciples, \u201cThe harvest is plentiful, but the workers are few."}, {"pk": 2848140, "translation": "NET", "book": 40, "chapter": 9, "verse": 38, "text": "Therefore ask the Lord of the harvest to send out workers into his harvest.\u201d", "comment": "sn The phrase Lord of the harvest recognizes God\u2019s sovereignty over the harvest process.
tn Grk \u201cto thrust out.\u201d"}, {"pk": 2848141, "translation": "NET", "book": 40, "chapter": 10, "verse": 1, "text": "Jesus called his twelve disciples and gave them authority over unclean spirits so they could cast them out and heal every kind of disease and sickness.", "comment": "sn Unclean spirits refers to evil spirits.
tn Grk \u201cAnd he.\u201d
tn Grk \u201cand every [kind of] sickness.\u201d Here \u201cevery\u201d was not repeated in the translation for stylistic reasons."}, {"pk": 2848142, "translation": "NET", "book": 40, "chapter": 10, "verse": 2, "text": "Now these are the names of the twelve apostles: first, Simon (called Peter), and Andrew his brother; James son of Zebedee and John his brother;", "comment": "sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16\u201319; Luke 6:13\u201316; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10)."}, {"pk": 2848143, "translation": "NET", "book": 40, "chapter": 10, "verse": 3, "text": "Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;", "comment": "tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called \u039b\u03b5\u03b2\u03b2\u03b1\u1fd6\u03bf\u03c2 (Lebbaio\", \u201cLebbaeus\u201d) in D, Judas Zelotes in it, and not present in sys. The Byzantine text, along with a few others (C[*],2 L W \u0398 \u00cb1 33 \u00cf), conflates earlier readings by calling him \u201cLebbaeus, who was called Thaddaeus,\u201d while codex 13 pc conflate by way of transposition (\u201cThaddaeus, who was called Lebbaeus\u201d). But excellent witnesses of the earliest texttypes (\u05d0 B \u00cb13 892 pc lat co) call him merely \u0398\u03b1\u03b4\u03b4\u03b1\u1fd6\u03bf\u03c2 (Qaddaio\", \u201cThaddaeus\u201d), a reading which, because of this support, is most likely correct.
sn This is the \u201cdoubting Thomas\u201d of John 20:24\u201329.
sn Bartholomew (meaning \u201cson of Tolmai\u201d in Aramaic) could be another name for Nathanael mentioned in John 1:45.
sn See the note on tax collectors in 5:46."}, {"pk": 2848144, "translation": "NET", "book": 40, "chapter": 10, "verse": 4, "text": "Simon the Zealot and Judas Iscariot, who betrayed him.", "comment": "tn Grk \u201cwho even betrayed him.\u201d
tn Grk \u201cthe Cananean,\u201d but according to both BDAG 507 s.v. \u039a\u03b1\u03bd\u03b1\u03bd\u03b1\u1fd6\u03bf\u03c2 and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for \u201centhusiast, zealot\u201d (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as \u201cZealots\u201d (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning \u201cman of Kerioth\u201d (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304."}, {"pk": 2848145, "translation": "NET", "book": 40, "chapter": 10, "verse": 5, "text": "Jesus sent out these twelve, instructing them as follows: \u201cDo not go to Gentile regions and do not enter any Samaritan town.", "comment": "tn Grk \u201cinstructing them, saying.\u201d
tn Grk \u201ctown [or city] of the Samaritans.\u201d
tn Grk \u201con the road of the Gentiles.\u201d That is, a path that leads to Gentile regions."}, {"pk": 2848146, "translation": "NET", "book": 40, "chapter": 10, "verse": 6, "text": "Go instead to the lost sheep of the house of Israel.", "comment": "tn Grk \u201cBut go.\u201d The Greek \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd (mallon, \u201crather, instead\u201d) conveys the adversative nuance here so that \u03b4\u03ad (de) has not been translated."}, {"pk": 2848147, "translation": "NET", "book": 40, "chapter": 10, "verse": 7, "text": "As you go, preach this message: \u2018The kingdom of heaven is near!\u2019"}, {"pk": 2848148, "translation": "NET", "book": 40, "chapter": 10, "verse": 8, "text": "Heal the sick, raise the dead, cleanse lepers, cast out demons. Freely you received, freely give.", "comment": "tc The majority of Byzantine minuscules, along with a few other witnesses (C3 K L \u0393 \u0398 700* al), lack \u03bd\u03b5\u03ba\u03c1\u03bf\u1f7a\u03c2 \u1f10\u03b3\u03b5\u03af\u03c1\u03b5\u03c4\u03b5 (nekrou\" ejgeirete, \u201craise the dead\u201d), most likely because of oversight due to a string of similar endings (-\u03b5\u03c4\u03b5 in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as \u05d0 B C* (D) N 0281vid \u00cb1,13 33 565 al lat; P W \u0394 348 have a word-order variation, but nevertheless include \u03bd\u03b5\u03ba\u03c1\u03bf\u1f7a\u03c2 \u1f10\u03b3\u03b5\u03af\u03c1\u03b5\u03c4\u03b5. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission)."}, {"pk": 2848149, "translation": "NET", "book": 40, "chapter": 10, "verse": 9, "text": "Do not take gold, silver, or copper in your belts,"}, {"pk": 2848150, "translation": "NET", "book": 40, "chapter": 10, "verse": 10, "text": "no bag for the journey, or an extra tunic, or sandals or staff, for the worker deserves his provisions.", "comment": "sn Mark 6:8 allows one staff. It might be that Matthew\u2019s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for \u201ctraveling light\u201d which has been rendered in two slightly different ways.
tn Or \u201cno traveler\u2019s bag\u201d; or possibly \u201cno beggar\u2019s bag\u201d (L&N 6.145; BDAG 811 s.v. \u03c0\u1f75\u03c1\u03b1).
tn Grk \u201ctwo tunics.\u201d See the note on the word \u201ctunic\u201d in Matt 5:40."}, {"pk": 2848151, "translation": "NET", "book": 40, "chapter": 10, "verse": 11, "text": "Whenever you enter a town or village, find out who is worthy there and stay with them until you leave.", "comment": "tn Grk \u201cthere.\u201d This was translated as \u201cwith them\u201d to avoid redundancy in English and to clarify where the disciples were to stay.sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cInto whatever town or village you enter.\u201d This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as \u201cwhenever you enter a town or village.\u201d
tn Grk \u201cin it\u201d (referring to the city or village)."}, {"pk": 2848152, "translation": "NET", "book": 40, "chapter": 10, "verse": 12, "text": "As you enter the house, give it greetings.", "comment": "tn This is a metonymy; the \u201chouse\u201d is put for those who live in it."}, {"pk": 2848153, "translation": "NET", "book": 40, "chapter": 10, "verse": 13, "text": "And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you.", "comment": "sn The response to these messengers determines how God\u2019s blessing is bestowed \u2013 if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark."}, {"pk": 2848154, "translation": "NET", "book": 40, "chapter": 10, "verse": 14, "text": "And if anyone will not welcome you or listen to your message, shake the dust off your feet as you leave that house or that town.", "comment": "sn To shake the dust off represented shaking off the uncleanness from one\u2019s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection."}, {"pk": 2848155, "translation": "NET", "book": 40, "chapter": 10, "verse": 15, "text": "I tell you the truth, it will be more bearable for the region of Sodom and Gomorrah on the day of judgment than for that town!", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1\u201329, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment."}, {"pk": 2848156, "translation": "NET", "book": 40, "chapter": 10, "verse": 16, "text": "\u201cI am sending you out like sheep surrounded by wolves, so be wise as serpents and innocent as doves.", "comment": "tn Grk \u201cBehold I.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30."}, {"pk": 2848157, "translation": "NET", "book": 40, "chapter": 10, "verse": 17, "text": "Beware of people, because they will hand you over to councils and flog you in their synagogues.", "comment": "tn BDAG 620 s.v. \u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9 1.a states, \u201cof flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss \u201933) w. acc. of pers. Mt 10:17; 23:34.\u201d
tn Here \u03b4\u03ad (de) has not been translated.
sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
sn See the note on synagogues in 4:23."}, {"pk": 2848158, "translation": "NET", "book": 40, "chapter": 10, "verse": 18, "text": "And you will be brought before governors and kings because of me, as a witness to them and the Gentiles.", "comment": "sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts."}, {"pk": 2848159, "translation": "NET", "book": 40, "chapter": 10, "verse": 19, "text": "Whenever they hand you over for trial, do not worry about how to speak or what to say, for what you should say will be given to you at that time.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cin that hour.\u201d
tn Grk \u201chow or what you might speak.\u201d"}, {"pk": 2848160, "translation": "NET", "book": 40, "chapter": 10, "verse": 20, "text": "For it is not you speaking, but the Spirit of your Father speaking through you."}, {"pk": 2848161, "translation": "NET", "book": 40, "chapter": 10, "verse": 21, "text": "\u201cBrother will hand over brother to death, and a father his child. Children will rise against parents and have them put to death.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cwill rebel against.\u201d"}, {"pk": 2848162, "translation": "NET", "book": 40, "chapter": 10, "verse": 22, "text": "And you will be hated by everyone because of my name. But the one who endures to the end will be saved."}, {"pk": 2848163, "translation": "NET", "book": 40, "chapter": 10, "verse": 23, "text": "Whenever they persecute you in one place, flee to another. I tell you the truth, you will not finish going through all the towns of Israel before the Son of Man comes.", "comment": "tn Grk \u201cFor truly (\u1f00\u03bc\u1f75\u03bd, amhn) I say to you.\u201d Here \u03b3\u03ac\u03c1 (gar, \u201cfor\u201d) has not been translated.
tn The Greek word here is \u03c0\u03cc\u03bb\u03b9\u03c2 (polis), which can mean either \u201ctown\u201d or \u201ccity.\u201d
tn Here \u03b4\u03ad (de) has not been translated.
tn The Greek word here is \u03c0\u03cc\u03bb\u03b9\u03c2 (polis), which can mean either \u201ctown\u201d or \u201ccity.\u201d \u201cTown\u201d was chosen here to emphasize the extensive nature of the disciples\u2019 ministry. The same word is translated earlier in the verse as \u201cplace.\u201d"}, {"pk": 2848164, "translation": "NET", "book": 40, "chapter": 10, "verse": 24, "text": "\u201cA disciple is not greater than his teacher, nor a slave greater than his master.", "comment": "tn See the note on the word \u201cslave\u201d in 8:9."}, {"pk": 2848165, "translation": "NET", "book": 40, "chapter": 10, "verse": 25, "text": "It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house \u2018Beelzebul,\u2019 how much more will they defame the members of his household!"}, {"pk": 2848166, "translation": "NET", "book": 40, "chapter": 10, "verse": 26, "text": "\u201cDo not be afraid of them, for nothing is hidden that will not be revealed, and nothing is secret that will not be made known.", "comment": "tn Or \u201cconcealed.\u201d
sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.
tn Grk \u201cTherefore do not.\u201d Here \u03bf\u1f56\u03bd (oun) has not been translated."}, {"pk": 2848167, "translation": "NET", "book": 40, "chapter": 10, "verse": 27, "text": "What I say to you in the dark, tell in the light, and what is whispered in your ear, proclaim from the housetops.", "comment": "tn Grk \u201cwhat you hear in the ear,\u201d an idiom.
tn The expression \u201cproclaim from the housetops\u201d is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below."}, {"pk": 2848168, "translation": "NET", "book": 40, "chapter": 10, "verse": 28, "text": "Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn See the note on the word hell in 5:22.
sn Judaism had a similar exhortation in 4 Macc 13:14\u201315."}, {"pk": 2848169, "translation": "NET", "book": 40, "chapter": 10, "verse": 29, "text": "Aren\u2019t two sparrows sold for a penny? Yet not one of them falls to the ground apart from your Father\u2019s will.", "comment": "tn Or \u201cto the ground without the knowledge and consent of your Father.\u201d
sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour\u2019s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15."}, {"pk": 2848170, "translation": "NET", "book": 40, "chapter": 10, "verse": 30, "text": "Even all the hairs on your head are numbered."}, {"pk": 2848171, "translation": "NET", "book": 40, "chapter": 10, "verse": 31, "text": "So do not be afraid; you are more valuable than many sparrows.", "comment": "sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care."}, {"pk": 2848172, "translation": "NET", "book": 40, "chapter": 10, "verse": 32, "text": "\u201cWhoever, then, acknowledges me before people, I will acknowledge before my Father in heaven.", "comment": "tn Grk \u201cI will acknowledge him also.\u201dsn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42\u201343; 17:31.
tn Or \u201cconfesses.\u201d"}, {"pk": 2848173, "translation": "NET", "book": 40, "chapter": 10, "verse": 33, "text": "But whoever denies me before people, I will deny him also before my Father in heaven."}, {"pk": 2848174, "translation": "NET", "book": 40, "chapter": 10, "verse": 34, "text": "\u201cDo not think that I have come to bring peace to the earth. I have not come to bring peace but a sword.", "comment": "tn Grk \u201ccast.\u201d For \u03b2\u03ac\u03bb\u03bb\u03c9 (ballw) in the sense of causing a state or condition, see L&N 13.14."}, {"pk": 2848175, "translation": "NET", "book": 40, "chapter": 10, "verse": 35, "text": "For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law,"}, {"pk": 2848176, "translation": "NET", "book": 40, "chapter": 10, "verse": 36, "text": "and a man\u2019s enemies will be the members of his household.", "comment": "tn Matt 10:35\u201336 are an allusion to Mic 7:6."}, {"pk": 2848177, "translation": "NET", "book": 40, "chapter": 10, "verse": 37, "text": "\u201cWhoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me."}, {"pk": 2848178, "translation": "NET", "book": 40, "chapter": 10, "verse": 38, "text": "And whoever does not take up his cross and follow me is not worthy of me.", "comment": "sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one\u2019s allegiance to Jesus, then one will not follow him in the face of possible rejection."}, {"pk": 2848179, "translation": "NET", "book": 40, "chapter": 10, "verse": 39, "text": "Whoever finds his life will lose it, and whoever loses his life because of me will find it.", "comment": "tn Grk \u201chis soul,\u201d but \u03c8\u03c5\u03c7\u1f75 (yuch) is frequently used of one\u2019s physical life. It clearly has that meaning in this context.
tn Or \u201cfor my sake.\u201d The traditional rendering \u201cfor my sake\u201d can be understood in the sense of \u201cfor my benefit,\u201d but the Greek term \u1f15\u03bd\u03b5\u03ba\u03b1 indicates the cause or reason for something (BDAG 334 s.v. 1).
sn If there is no willingness to suffer the world\u2019s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it)."}, {"pk": 2848180, "translation": "NET", "book": 40, "chapter": 10, "verse": 40, "text": "\u201cWhoever receives you receives me, and whoever receives me receives the one who sent me.", "comment": "sn The one who sent me refers to God."}, {"pk": 2848181, "translation": "NET", "book": 40, "chapter": 10, "verse": 41, "text": "Whoever receives a prophet in the name of a prophet will receive a prophet\u2019s reward. Whoever receives a righteous person in the name of a righteous person will receive a righteous person\u2019s reward.", "comment": "tn Grk \u201cAnd whoever.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848182, "translation": "NET", "book": 40, "chapter": 10, "verse": 42, "text": "And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, he will never lose his reward.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848183, "translation": "NET", "book": 40, "chapter": 11, "verse": 1, "text": "When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.", "comment": "tn Grk \u201cAnd it happened when.\u201d The introductory phrase \u03ba\u03b1\u1f76 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (kai egeneto, \u201cit happened that\u201d) is redundant in contemporary English and has not been translated."}, {"pk": 2848184, "translation": "NET", "book": 40, "chapter": 11, "verse": 2, "text": "Now when John heard in prison about the deeds Christ had done, he sent his disciples to ask a question:", "comment": "tc The Western codex D and a few other mss (0233 1424 al) read \u201cJesus\u201d here instead of \u201cChrist.\u201d This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d sn See the note on Christ in 1:16.
sn John refers to John the Baptist.
tc Instead of \u201cby his disciples\u201d (see the tn below for the reading of the Greek), the majority of later mss (C3 L \u00cb1 \u00cf lat bo) have \u201ctwo of his disciples.\u201d The difference in Greek, however, is only two letters: \u03b4\u03b9\u1f70 \u03c4\u1ff6\u03bd \u03bc\u03b1\u03b8\u03b7\u03c4\u1ff6\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 vs. \u03b4\u03cd\u03bf \u03c4\u1ff6\u03bd \u03bc\u03b1\u03b8\u03b7\u03c4\u1ff6\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that \u03b4\u03cd\u03bf is an assimilation to the parallel in Luke 7:18. Further, \u03b4\u03b9\u03ac is read by a good number of early and excellent witnesses (\u05d0 B C* D P W Z \u0394 \u0398 0233 \u00cb13 33 sa), and thus should be considered original.tn Grk \u201csending by his disciples he said to him.\u201d The words \u201ca question\u201d are not in the Greek text, but are implied."}, {"pk": 2848185, "translation": "NET", "book": 40, "chapter": 11, "verse": 3, "text": "\u201cAre you the one who is to come, or should we look for another?\u201d", "comment": "sn Aspects of Jesus\u2019 ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1\u201312."}, {"pk": 2848186, "translation": "NET", "book": 40, "chapter": 11, "verse": 4, "text": "Jesus answered them, \u201cGo tell John what you hear and see:", "comment": "sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5\u20136; 26:19; 29:18\u201319; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
tn Grk \u201cAnd answering, Jesus said to them.\u201d This construction is somewhat redundant in English and has been simplified in the translation."}, {"pk": 2848187, "translation": "NET", "book": 40, "chapter": 11, "verse": 5, "text": "The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.", "comment": "tn Grk \u201cand the,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series."}, {"pk": 2848188, "translation": "NET", "book": 40, "chapter": 11, "verse": 6, "text": "Blessed is anyone who takes no offense at me.\u201d", "comment": "tn Grk \u201cwhoever.\u201d"}, {"pk": 2848189, "translation": "NET", "book": 40, "chapter": 11, "verse": 7, "text": "While they were going away, Jesus began to speak to the crowd about John: \u201cWhat did you go out into the wilderness to see? A reed shaken by the wind?", "comment": "tn There is a debate as to whether one should read this figuratively (\u201cto see someone who is easily blown over?\u201d) or literally (Grk \u201cto see the wilderness vegetation?\u2026 No, to see a prophet\u201d). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
tn Or \u201cdesert.\u201d"}, {"pk": 2848190, "translation": "NET", "book": 40, "chapter": 11, "verse": 8, "text": "What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes are in the homes of kings!", "comment": "tn Grk \u201cBut what.\u201d Here \u1f00\u03bb\u03bb\u03ac (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
tn Or \u201cpalaces.\u201d"}, {"pk": 2848191, "translation": "NET", "book": 40, "chapter": 11, "verse": 9, "text": "What did you go out to see? A prophet? Yes, I tell you, and more than a prophet.", "comment": "tn John the Baptist is \u201cmore\u201d because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03cc\u03c4\u03b5\u03c1\u03bf\u03c2 b)."}, {"pk": 2848192, "translation": "NET", "book": 40, "chapter": 11, "verse": 10, "text": "This is the one about whom it is written: \u2018Look, I am sending my messenger ahead of you, who will prepare your way before you.\u2019", "comment": "tn Grk \u201cbefore your face\u201d (an idiom).
sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God\u2019s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert."}, {"pk": 2848193, "translation": "NET", "book": 40, "chapter": 11, "verse": 11, "text": "\u201cI tell you the truth, among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he is.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era."}, {"pk": 2848194, "translation": "NET", "book": 40, "chapter": 11, "verse": 12, "text": "From the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cthe kingdom of heaven is forcibly entered and violent people take hold of it.\u201d For a somewhat different interpretation of this passage, see the note on the phrase \u201curged to enter in\u201d in Luke 16:16."}, {"pk": 2848195, "translation": "NET", "book": 40, "chapter": 11, "verse": 13, "text": "For all the prophets and the law prophesied until John appeared.", "comment": "tn The word \u201cappeared\u201d is not in the Greek text, but is implied."}, {"pk": 2848196, "translation": "NET", "book": 40, "chapter": 11, "verse": 14, "text": "And if you are willing to accept it, he is Elijah, who is to come."}, {"pk": 2848197, "translation": "NET", "book": 40, "chapter": 11, "verse": 15, "text": "The one who has ears had better listen!", "comment": "tn The translation \u201chad better listen!\u201d captures the force of the third person imperative more effectively than the traditional \u201clet him hear,\u201d which sounds more like a permissive than an imperative to the modern English reader. This was Jesus\u2019 common expression to listen and heed carefully (cf. Matt 13:9, 43; Mark 4:9, 23; Luke 8:8, 14:35)."}, {"pk": 2848198, "translation": "NET", "book": 40, "chapter": 11, "verse": 16, "text": "\u201cTo what should I compare this generation? They are like children sitting in the marketplaces who call out to one another,", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cwho call out to one another, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd (legousin) is redundant in contemporary English and has not been translated."}, {"pk": 2848199, "translation": "NET", "book": 40, "chapter": 11, "verse": 17, "text": "\u2018We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.\u2019", "comment": "tn The verb \u1f10\u03b8\u03c1\u03b7\u03bd\u1f75\u03c3\u03b1\u03bc\u03b5\u03bd (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
sn \u2018We played the flute for you, yet you did not dance\u2026\u2019 The children of this generation were making the complaint (see vv. 18\u201319) that others were not playing the game according to the way they played the music. John and Jesus did not follow \u201ctheir tune.\u201d Jesus\u2019 complaint was that this generation wanted things their way, not God\u2019s."}, {"pk": 2848200, "translation": "NET", "book": 40, "chapter": 11, "verse": 18, "text": "For John came neither eating nor drinking, and they say, \u2018He has a demon!\u2019", "comment": "sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon."}, {"pk": 2848201, "translation": "NET", "book": 40, "chapter": 11, "verse": 19, "text": "The Son of Man came eating and drinking, and they say, \u2018Look at him, a glutton and a drunk, a friend of tax collectors and sinners!\u2019 But wisdom is vindicated by her deeds.\u201d", "comment": "sn See the note on tax collectors in 5:46.
tn Grk \u201cBehold a man.\u201d
tc Most witnesses (B2 C D L \u0398 \u00cb1 33 \u00cf lat) have \u201cchildren\u201d (\u03c4\u03ad\u03ba\u03bd\u03c9\u03bd, teknwn) here instead of \u201cdeeds\u201d (\u1f14\u03c1\u03b3\u03c9\u03bd, ergwn), but since \u201cchildren\u201d is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful \u201cdeeds\u201d into more animate offspring of wisdom. Further, \u1f14\u03c1\u03b3\u03c9\u03bd enjoys support from \u05d0 B* W (\u00cb13) as well as early versional and patristic support.
sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God\u2019s messengers were subject to complaint.
tn Or \u201cshown to be right.\u201d"}, {"pk": 2848202, "translation": "NET", "book": 40, "chapter": 11, "verse": 20, "text": "Then Jesus began to criticize openly the cities in which he had done many of his miracles, because they did not repent.", "comment": "tn The Greek word here is \u03c0\u03cc\u03bb\u03b9\u03c2 (polis) which can be translated \u201ccity\u201d or \u201ctown.\u201d \u201cCities\u201d was chosen here to emphasize the size of the places Jesus\u2019 mentions in the following verses."}, {"pk": 2848203, "translation": "NET", "book": 40, "chapter": 11, "verse": 21, "text": "\u201cWoe to you, Chorazin! Woe to you, Bethsaida! If the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.
tn This introduces a second class (contrary to fact) condition in the Greek text.
tn Or \u201cpowerful deeds.\u201d
sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: \u201cEven the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!\u201dmap For location see Map1-A1; JP3-F3; JP4-F3."}, {"pk": 2848204, "translation": "NET", "book": 40, "chapter": 11, "verse": 22, "text": "But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!"}, {"pk": 2848205, "translation": "NET", "book": 40, "chapter": 11, "verse": 23, "text": "And you, Capernaum, will you be exalted to heaven? No, you will be thrown down to Hades! For if the miracles done among you had been done in Sodom, it would have continued to this day.", "comment": "sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.map For location see Map1-D2; Map2-C3; Map3-B2.
sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13\u201314).
tn The interrogative particle introducing this question expects a negative reply."}, {"pk": 2848206, "translation": "NET", "book": 40, "chapter": 11, "verse": 24, "text": "But I tell you, it will be more bearable for the region of Sodom on the day of judgment than for you!\u201d", "comment": "sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1\u201329, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text."}, {"pk": 2848207, "translation": "NET", "book": 40, "chapter": 11, "verse": 25, "text": "At that time Jesus said, \u201cI praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children.", "comment": "tn Or \u201cthat.\u201d
tn Or \u201cthank.\u201d
sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God\u2019s care. The two concepts are often related in the NT; see Eph 1:3\u20136.
sn See 1 Cor 1:26\u201331.
tn Grk \u201cAt that time, answering, Jesus said.\u201d This construction is somewhat redundant in English and has been simplified in the translation."}, {"pk": 2848208, "translation": "NET", "book": 40, "chapter": 11, "verse": 26, "text": "Yes, Father, for this was your gracious will.", "comment": "tn Grk \u201cfor (to do) thus was well-pleasing before you,\u201d BDAG 325 s.v. \u1f14\u03bc\u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03bd 1.b.\u03b4; speaking of something taking place \u201cbefore\u201d God is a reverential way of avoiding direct connection of the action to him."}, {"pk": 2848209, "translation": "NET", "book": 40, "chapter": 11, "verse": 27, "text": "All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.", "comment": "sn This verse has been noted for its conceptual similarity to teaching in John\u2019s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
tn Or \u201cwishes\u201d; or \u201cintends\u201d; or \u201cplans\u201d (cf. BDAG 182 s.v. \u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9 2.b). Here it is the Son who has sovereignty."}, {"pk": 2848210, "translation": "NET", "book": 40, "chapter": 11, "verse": 28, "text": "Come to me, all you who are weary and burdened, and I will give you rest."}, {"pk": 2848211, "translation": "NET", "book": 40, "chapter": 11, "verse": 29, "text": "Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.", "comment": "sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers."}, {"pk": 2848212, "translation": "NET", "book": 40, "chapter": 11, "verse": 30, "text": "For my yoke is easy to bear, and my load is not hard to carry.\u201d"}, {"pk": 2848213, "translation": "NET", "book": 40, "chapter": 12, "verse": 1, "text": "At that time Jesus went through the grain fields on a Sabbath. His disciples were hungry, and they began to pick heads of wheat and eat them.", "comment": "tn Or \u201cheads of grain.\u201d While the generic term \u03c3\u03c4\u03ac\u03c7\u03c5\u03c2 (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848214, "translation": "NET", "book": 40, "chapter": 12, "verse": 2, "text": "But when the Pharisees saw this they said to him, \u201cLook, your disciples are doing what is against the law to do on the Sabbath.\u201d", "comment": "sn See the note on Pharisees in 3:7."}, {"pk": 2848215, "translation": "NET", "book": 40, "chapter": 12, "verse": 3, "text": "He said to them, \u201cHaven\u2019t you read what David did when he and his companions were hungry \u2014", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848216, "translation": "NET", "book": 40, "chapter": 12, "verse": 4, "text": "how he entered the house of God and they ate the sacred bread, which was against the law for him or his companions to eat, but only for the priests?", "comment": "sn Jesus\u2019 response to the charge that what his disciples were doing was against the law is one of analogy: \u201cIf David did it for his troops in a time of need, then so can I with my disciples.\u201d Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a \u201cgreater need\u201d makes this permissible or that this was within the intention of the law all along.
tc The Greek verb \u1f14\u03c6\u03b1\u03b3\u03b5\u03bd (efagen, \u201che ate\u201d) is found in a majority of witnesses (\u00cc70 C D L W \u0398 \u00cb1,13 33 \u00cf latt sy co) in place of \u1f14\u03c6\u03b1\u03b3\u03bf\u03bd (efagon, \u201cthey ate\u201d), the wording found in \u05d0 B pc. \u1f14\u03c6\u03b1\u03b3\u03b5\u03bd is most likely motivated by the parallels in Mark and Luke (both of which have the singular).
tn Grk \u201cthe bread of presentation.\u201d sn The sacred bread refers to the \u201cbread of presentation,\u201d \u201cshowbread,\u201d or \u201cbread of the Presence,\u201d twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5\u20139. Each loaf was made from 3 quarts (3.5 liters; Heb \u201ctwo tenths of an ephah\u201d) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23\u201328, Luke 6:1\u20135.
sn See 1 Sam 21:1\u20136."}, {"pk": 2848217, "translation": "NET", "book": 40, "chapter": 12, "verse": 5, "text": "Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty?"}, {"pk": 2848218, "translation": "NET", "book": 40, "chapter": 12, "verse": 6, "text": "I tell you that something greater than the temple is here.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848219, "translation": "NET", "book": 40, "chapter": 12, "verse": 7, "text": "If you had known what this means: \u2018I want mercy and not sacrifice,\u2019 you would not have condemned the innocent.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn A quotation from Hos 6:6 (see also Matt 9:13)."}, {"pk": 2848220, "translation": "NET", "book": 40, "chapter": 12, "verse": 8, "text": "For the Son of Man is lord of the Sabbath.\u201d", "comment": "tn The term \u201clord\u201d is in emphatic position in the Greek text.sn A second point in Jesus\u2019 defense of his disciples\u2019 actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath."}, {"pk": 2848221, "translation": "NET", "book": 40, "chapter": 12, "verse": 9, "text": "Then Jesus left that place and entered their synagogue.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn See the note on synagogues in 4:23."}, {"pk": 2848222, "translation": "NET", "book": 40, "chapter": 12, "verse": 10, "text": "A man was there who had a withered hand. And they asked Jesus, \u201cIs it lawful to heal on the Sabbath?\u201d so that they could accuse him.", "comment": "tn Grk \u201cAnd behold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
tn Grk \u201cand they asked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
sn Withered means the man\u2019s hand was shrunken and paralyzed."}, {"pk": 2848223, "translation": "NET", "book": 40, "chapter": 12, "verse": 11, "text": "He said to them, \u201cWould not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out?"}, {"pk": 2848224, "translation": "NET", "book": 40, "chapter": 12, "verse": 12, "text": "How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.\u201d"}, {"pk": 2848225, "translation": "NET", "book": 40, "chapter": 12, "verse": 13, "text": "Then he said to the man, \u201cStretch out your hand.\u201d He stretched it out and it was restored, as healthy as the other.", "comment": "sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus\u2019 \u201clabor.\u201d He simply spoke and it was so."}, {"pk": 2848226, "translation": "NET", "book": 40, "chapter": 12, "verse": 14, "text": "But the Pharisees went out and plotted against him, as to how they could assassinate him.", "comment": "tn Grk \u201cdestroy.\u201d"}, {"pk": 2848227, "translation": "NET", "book": 40, "chapter": 12, "verse": 15, "text": "Now when Jesus learned of this, he went away from there. Great crowds followed him, and he healed them all.", "comment": "tc \u05d0 B pc lat read only \u03c0\u03bf\u03bb\u03bb\u03bf\u03af (polloi, \u201cmany\u201d) here, the first hand of N reads \u1f44\u03c7\u03bb\u03bf\u03b9 (ocloi, \u201ccrowds\u201d), while virtually all the rest of the witnesses have \u1f44\u03c7\u03bb\u03bf\u03b9 \u03c0\u03bf\u03bb\u03bb\u03bf\u03af (ocloi polloi, \u201cgreat crowds\u201d). In spite of the good quality of both \u05d0 and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848228, "translation": "NET", "book": 40, "chapter": 12, "verse": 16, "text": "But he sternly warned them not to make him known."}, {"pk": 2848229, "translation": "NET", "book": 40, "chapter": 12, "verse": 17, "text": "This fulfilled what was spoken by Isaiah the prophet:", "comment": "tn Grk \u201cso that what was said by Isaiah the prophet would be fulfilled, saying.\u201d This final clause, however, is part of one sentence in Greek (vv. 15b\u201317) and is thus not related only to v. 16. The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03bf\u03c2 (legontos) is redundant and has not been translated."}, {"pk": 2848230, "translation": "NET", "book": 40, "chapter": 12, "verse": 18, "text": "\u201cHere is my servant whom I have chosen, the one I love, in whom I take great delight. I will put my Spirit on him, and he will proclaim justice to the nations.", "comment": "tn Grk \u201cBehold my servant.\u201d
tn Grk \u201cin whom my soul is well pleased.\u201d"}, {"pk": 2848231, "translation": "NET", "book": 40, "chapter": 12, "verse": 19, "text": "He will not quarrel or cry out, nor will anyone hear his voice in the streets."}, {"pk": 2848232, "translation": "NET", "book": 40, "chapter": 12, "verse": 20, "text": "He will not break a bruised reed or extinguish a smoldering wick, until he brings justice to victory."}, {"pk": 2848233, "translation": "NET", "book": 40, "chapter": 12, "verse": 21, "text": "And in his name the Gentiles will hope.\u201d", "comment": "sn Verses 18-21 are a quotation from Isa 42:1\u20134.
tn Or \u201cthe nations\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d)."}, {"pk": 2848234, "translation": "NET", "book": 40, "chapter": 12, "verse": 22, "text": "Then they brought to him a demon-possessed man who was blind and mute. Jesus healed him so that he could speak and see.", "comment": "tn Grk \u201cdemoniac, and he healed him, so that the mute man spoke and saw.\u201d
tn Grk \u201cAnd he\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2848235, "translation": "NET", "book": 40, "chapter": 12, "verse": 23, "text": "All the crowds were amazed and said, \u201cCould this one be the Son of David?\u201d"}, {"pk": 2848236, "translation": "NET", "book": 40, "chapter": 12, "verse": 24, "text": "But when the Pharisees heard this they said, \u201cHe does not cast out demons except by the power of Beelzebul, the ruler of demons!\u201d", "comment": "tn Or \u201cprince.\u201d
tn Grk \u201cexcept by Beelzebul.\u201dsn Beelzebul is another name for Satan. So some people recognized Jesus\u2019 work as supernatural, but called it diabolical.
sn See the note on Pharisees in 3:7."}, {"pk": 2848237, "translation": "NET", "book": 40, "chapter": 12, "verse": 25, "text": "Now when Jesus realized what they were thinking, he said to them, \u201cEvery kingdom divided against itself is destroyed, and no town or house divided against itself will stand.", "comment": "tc The majority of mss read \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Jo Ihsous, \u201cJesus\u201d), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (\u00cc21 \u05d0 B D 892* sys,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus\u2019 name. The name has been included in the translation, however, for clarity.
tn Or \u201cis left in ruins.\u201d
sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25\u201328) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1\u201311) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31\u201332)."}, {"pk": 2848238, "translation": "NET", "book": 40, "chapter": 12, "verse": 26, "text": "So if Satan casts out Satan, he is divided against himself. How then will his kingdom stand?", "comment": "tn This first class condition, the first of three \u201cif\u201d clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan\u2019s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal."}, {"pk": 2848239, "translation": "NET", "book": 40, "chapter": 12, "verse": 27, "text": "And if I cast out demons by Beelzebul, by whom do your sons cast them out? For this reason they will be your judges.", "comment": "sn Most read your sons as a reference to Jewish exorcists (cf. \u201cyour followers,\u201d L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, \u201cWhose Exorcists are they? The Referents of \u03bf\u1f31 \u03c5\u1f31\u03bf\u1f76 \u1f51\u03bc\u1ff6\u03bd at Matthew 12:27/Luke 11:19,\u201d JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus\u2019 point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
tn The pronoun \u201cthem\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2848240, "translation": "NET", "book": 40, "chapter": 12, "verse": 28, "text": "But if I cast out demons by the Spirit of God, then the kingdom of God has already overtaken you.", "comment": "sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
tn The phrase \u1f14\u03c6\u03b8\u03b1\u03c3\u03b5\u03bd \u1f10\u03c6\u1fbf \u1f51\u03bc\u1fb6\u03c2 (efqasen ef\u2019 Juma\") is quite important. Does it mean merely \u201capproach\u201d (which would be reflected in a translation like \u201chas come near to you\u201d) or actually \u201ccome upon\u201d (as in the translation given above, \u201chas already overtaken you,\u201d which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase \u1f10\u03c6\u1fbf \u1f51\u03bc\u1fb6\u03c2 (ef\u2019 Jumas, \u201cupon you\u201d) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God\u2019s authority has arrived. See also L&N 13.123 for the translation of \u03c6\u03b8\u03ac\u03bd\u03c9 (fqanw) as \u201cto happen to already, to come upon, to come upon already.\u201d"}, {"pk": 2848241, "translation": "NET", "book": 40, "chapter": 12, "verse": 29, "text": "How else can someone enter a strong man\u2019s house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.", "comment": "sn The strong man here pictures Satan.
sn Some see the imagery here as similar to Eph 4:7\u201310, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus\u2019 acts of healing mean that the war is being won and the kingdom is coming.
tn Grk \u201cOr how can.\u201d"}, {"pk": 2848242, "translation": "NET", "book": 40, "chapter": 12, "verse": 30, "text": "Whoever is not with me is against me, and whoever does not gather with me scatters.", "comment": "sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
sn For the image of scattering, see Pss. Sol. 17:18."}, {"pk": 2848243, "translation": "NET", "book": 40, "chapter": 12, "verse": 31, "text": "For this reason I tell you, people will be forgiven for every sin and blasphemy, but the blasphemy against the Spirit will not be forgiven.", "comment": "tn Grk \u201cevery sin and blasphemy will be forgiven men.\u201d"}, {"pk": 2848244, "translation": "NET", "book": 40, "chapter": 12, "verse": 32, "text": "Whoever speaks a word against the Son of Man will be forgiven. But whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.", "comment": "tn Grk \u201cit will be forgiven him.\u201d
tn Grk \u201cit will not be forgiven him.\u201dsn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan\u2019s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit\u2019s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus\u2019 warning."}, {"pk": 2848245, "translation": "NET", "book": 40, "chapter": 12, "verse": 33, "text": "\u201cMake a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is known by its fruit.", "comment": "tn Grk \u201crotten.\u201d The word \u03c3\u03b1\u03c0\u03c1\u03cc\u03c2, modifying both \u201ctree\u201d and \u201cfruit,\u201d can also mean \u201cdiseased\u201d (L&N 65.28)."}, {"pk": 2848246, "translation": "NET", "book": 40, "chapter": 12, "verse": 34, "text": "Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart."}, {"pk": 2848247, "translation": "NET", "book": 40, "chapter": 12, "verse": 35, "text": "The good person brings good things out of his good treasury, and the evil person brings evil things out of his evil treasury.", "comment": "sn The treasury here is a metaphorical reference to a person\u2019s heart (cf. BDAG 456 s.v. \u03b8\u03b7\u03c3\u03b1\u03c5\u03c1\u03cc\u03c2 1.b and the parallel passage in Luke 6:45).
tn Grk \u201cthe\u201d; the Greek article has been translated here and in the following clause (\u201chis evil treasury\u201d) as a possessive pronoun (ExSyn 215).
tn The Greek text reads here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpos). The term is generic referring to any person."}, {"pk": 2848248, "translation": "NET", "book": 40, "chapter": 12, "verse": 36, "text": "I tell you that on the day of judgment, people will give an account for every worthless word they speak.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848249, "translation": "NET", "book": 40, "chapter": 12, "verse": 37, "text": "For by your words you will be justified, and by your words you will be condemned.\u201d"}, {"pk": 2848250, "translation": "NET", "book": 40, "chapter": 12, "verse": 38, "text": "Then some of the experts in the law along with some Pharisees answered him, \u201cTeacher, we want to see a sign from you.\u201d", "comment": "tn Grk \u201cand Pharisees.\u201d The word \u201csome\u201d before \u201cPharisees\u201d has been supplied for clarification.sn See the note on Pharisees in 3:7.
sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
tn Grk \u201canswered him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.
tn Or \u201cThen some of the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848251, "translation": "NET", "book": 40, "chapter": 12, "verse": 39, "text": "But he answered them, \u201cAn evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.", "comment": "tn Grk \u201cBut answering, he said to them.\u201d This construction is somewhat redundant in English and has been simplified in the translation."}, {"pk": 2848252, "translation": "NET", "book": 40, "chapter": 12, "verse": 40, "text": "For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights.", "comment": "tn Grk \u201clarge sea creature.\u201d
sn A quotation from Jonah 1:17."}, {"pk": 2848253, "translation": "NET", "book": 40, "chapter": 12, "verse": 41, "text": "The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them \u2014 and now, something greater than Jonah is here!", "comment": "tn Grk \u201cbehold.\u201d
tn Grk \u201cmen\u201d; the word here (\u1f00\u03bd\u1f75\u03c1, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
tn Grk \u201cat the preaching of Jonah.\u201d"}, {"pk": 2848254, "translation": "NET", "book": 40, "chapter": 12, "verse": 42, "text": "The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon \u2014 and now, something greater than Solomon is here!", "comment": "sn On the queen of the South see 1 Kgs 10:1\u20133 and 2 Chr 9:1\u201312, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
tn Grk \u201cbehold.\u201d"}, {"pk": 2848255, "translation": "NET", "book": 40, "chapter": 12, "verse": 43, "text": "\u201cWhen an unclean spirit goes out of a person, it passes through waterless places looking for rest but does not find it.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn Unclean spirit refers to an evil spirit.
tn Grk \u201cman.\u201d This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females. This same use occurs in v. 45.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29\u201331; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14)."}, {"pk": 2848256, "translation": "NET", "book": 40, "chapter": 12, "verse": 44, "text": "Then it says, \u2018I will return to the home I left.\u2019 When it returns, it finds the house empty, swept clean, and put in order.", "comment": "sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story\u2019s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
tn Grk \u201cI will return to my house from which I came.\u201d
tn Grk \u201ccomes.\u201d
tn The words \u201cthe house\u201d are not in Greek but are implied."}, {"pk": 2848257, "translation": "NET", "book": 40, "chapter": 12, "verse": 45, "text": "Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so the last state of that person is worse than the first. It will be that way for this evil generation as well!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the concluding point of the story."}, {"pk": 2848258, "translation": "NET", "book": 40, "chapter": 12, "verse": 46, "text": "While Jesus was still speaking to the crowds, his mother and brothers came and stood outside, asking to speak to him.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cseeking.\u201d
tn \u201cHis mother and brothers came and\u201d is a translation of \u201cbehold, his mother and brothers came.\u201d
sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
tn Grk \u201ccrowds, behold, his mother.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848259, "translation": "NET", "book": 40, "chapter": 12, "verse": 47, "text": "Someone told him, \u201cLook, your mother and your brothers are standing outside wanting to speak to you.\u201d", "comment": "tn Grk \u201cseeking.\u201d
tc A few ancient mss and versions lack this verse (\u05d0* B L \u0393 pc ff1 k sys,c sa). The witness of \u05d0 and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word \u03bb\u03b1\u03bb\u1fc6\u03c3\u03b1\u03b9 (\u201cto speak\u201d), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848260, "translation": "NET", "book": 40, "chapter": 12, "verse": 48, "text": "To the one who had said this, Jesus replied, \u201cWho is my mother and who are my brothers?\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd answering, he said to the one who had said this.\u201d This construction is somewhat redundant in English and has been simplified in the translation. Here \u03b4\u03ad (de) at the beginning of the clause has not been translated."}, {"pk": 2848261, "translation": "NET", "book": 40, "chapter": 12, "verse": 49, "text": "And pointing toward his disciples he said, \u201cHere are my mother and my brothers!", "comment": "tn Grk \u201cBehold my mother and my brothers.\u201d
tn Grk \u201cextending his hand.\u201d"}, {"pk": 2848262, "translation": "NET", "book": 40, "chapter": 12, "verse": 50, "text": "For whoever does the will of my Father in heaven is my brother and sister and mother.\u201d", "comment": "tn The pleonastic pronoun \u03b1\u1f50\u03c4\u03cc\u03c2 (autos, \u201che\u201d) which precedes this verb has not been translated."}, {"pk": 2848263, "translation": "NET", "book": 40, "chapter": 13, "verse": 1, "text": "On that day after Jesus went out of the house, he sat by the lake."}, {"pk": 2848264, "translation": "NET", "book": 40, "chapter": 13, "verse": 2, "text": "And such a large crowd gathered around him that he got into a boat to sit while the whole crowd stood on the shore.", "comment": "tn Grk \u201cand all the crowd.\u201d The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause."}, {"pk": 2848265, "translation": "NET", "book": 40, "chapter": 13, "verse": 3, "text": "He told them many things in parables, saying: \u201cListen! A sower went out to sow.", "comment": "sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
tn Grk \u201cBehold.\u201d
sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God\u2019s giving life has OT roots (Isa 55:10\u201311). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848266, "translation": "NET", "book": 40, "chapter": 13, "verse": 4, "text": "And as he sowed, some seeds fell along the path, and the birds came and devoured them.", "comment": "tn In Matthew\u2019s version of this parable, plural pronouns are used to refer to the seed in v. 4 (\u1f05\u2026\u03b1\u1f50\u03c4\u03ac [Ja\u2026auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like \u1f14\u03c0\u03b5\u03c3\u03b5\u03bd [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1\u20139; Luke 8:4\u20138)."}, {"pk": 2848267, "translation": "NET", "book": 40, "chapter": 13, "verse": 5, "text": "Other seeds fell on rocky ground where they did not have much soil. They sprang up quickly because the soil was not deep.", "comment": "sn The rocky ground in Palestine would be a limestone base lying right under the soil.
tn Here and in vv. 7 and 8 \u03b4\u03ad (de) has not been translated.
tn Grk \u201cit did not have enough depth of earth.\u201d"}, {"pk": 2848268, "translation": "NET", "book": 40, "chapter": 13, "verse": 6, "text": "But when the sun came up, they were scorched, and because they did not have sufficient root, they withered."}, {"pk": 2848269, "translation": "NET", "book": 40, "chapter": 13, "verse": 7, "text": "Other seeds fell among the thorns, and they grew up and choked them.", "comment": "sn That is, crowded out the good plants.
sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system."}, {"pk": 2848270, "translation": "NET", "book": 40, "chapter": 13, "verse": 8, "text": "But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty."}, {"pk": 2848271, "translation": "NET", "book": 40, "chapter": 13, "verse": 9, "text": "The one who has ears had better listen!\u201d", "comment": "tn The translation \u201chad better listen!\u201d captures the force of the third person imperative more effectively than the traditional \u201clet him hear,\u201d which sounds more like a permissive than an imperative to the modern English reader. This was Jesus\u2019 common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35)."}, {"pk": 2848272, "translation": "NET", "book": 40, "chapter": 13, "verse": 10, "text": "Then the disciples came to him and said, \u201cWhy do you speak to them in parables?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2848273, "translation": "NET", "book": 40, "chapter": 13, "verse": 11, "text": "He replied, \u201cYou have been given the opportunity to know the secrets of the kingdom of heaven, but they have not.", "comment": "tn This is an example of a \u201cdivine passive,\u201d with God understood to be the source of the revelation (see ExSyn 437-38).
tn Grk \u201cAnd answering, he said to them.\u201d This construction is somewhat redundant in English and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cto you it has been given to know.\u201d The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
tn Grk \u201cthe mysteries.\u201dsn The key term secrets (\u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17\u201323, 27\u201330. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus\u2019 ministry and message with old promises (Rom 1:1\u20134; Heb 1:1\u20132). The traditional translation of this word, \u201cmystery,\u201d is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77)."}, {"pk": 2848274, "translation": "NET", "book": 40, "chapter": 13, "verse": 12, "text": "For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him.", "comment": "sn What he has will be taken from him. The meaning is that the one who accepts Jesus\u2019 teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus\u2019 words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever."}, {"pk": 2848275, "translation": "NET", "book": 40, "chapter": 13, "verse": 13, "text": "For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand."}, {"pk": 2848276, "translation": "NET", "book": 40, "chapter": 13, "verse": 14, "text": "And concerning them the prophecy of Isaiah is fulfilled that says: \u2018You will listen carefully yet will never understand, you will look closely yet will never comprehend.", "comment": "tn Grk \u201cwith hearing,\u201d a cognate dative that intensifies the action of the main verb \u201cyou will listen\u201d (ExSyn 168-69).
tn Grk \u201clook by looking.\u201d The participle is redundant, functioning to intensify the force of the main verb."}, {"pk": 2848277, "translation": "NET", "book": 40, "chapter": 13, "verse": 15, "text": "For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.\u2019", "comment": "sn A quotation from Isa 6:9\u201310. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach."}, {"pk": 2848278, "translation": "NET", "book": 40, "chapter": 13, "verse": 16, "text": "\u201cBut your eyes are blessed because they see, and your ears because they hear.", "comment": "sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation."}, {"pk": 2848279, "translation": "NET", "book": 40, "chapter": 13, "verse": 17, "text": "For I tell you the truth, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.", "comment": "sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10\u201312 or Heb 1:1\u20132.
tn Grk \u201ctruly (\u1f00\u03bc\u1f75\u03bd, amhn) I say to you.\u201d"}, {"pk": 2848280, "translation": "NET", "book": 40, "chapter": 13, "verse": 18, "text": "\u201cSo listen to the parable of the sower:"}, {"pk": 2848281, "translation": "NET", "book": 40, "chapter": 13, "verse": 19, "text": "When anyone hears the word about the kingdom and does not understand it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path.", "comment": "sn The word of Jesus has the potential to save if it germinates in a person\u2019s heart, something the devil is very much against.
sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has \u201cSatan,\u201d while Luke 8:12 has \u201cthe devil.\u201d This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition."}, {"pk": 2848282, "translation": "NET", "book": 40, "chapter": 13, "verse": 20, "text": "The seed sown on rocky ground is the person who hears the word and immediately receives it with joy.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cThe one sown on rocky ground, this is the one.\u201d The next two statements like this one have this same syntactical structure."}, {"pk": 2848283, "translation": "NET", "book": 40, "chapter": 13, "verse": 21, "text": "But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away.", "comment": "tn Grk \u201cis temporary.\u201d
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848284, "translation": "NET", "book": 40, "chapter": 13, "verse": 22, "text": "The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing.", "comment": "sn That is, their concern for spiritual things is crowded out by material things.
tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cthe deceitfulness of riches.\u201d Cf. BDAG 99 s.v. \u1f00\u03c0\u03ac\u03c4\u03b7 1, \u201cthe seduction which comes from wealth.\u201d"}, {"pk": 2848285, "translation": "NET", "book": 40, "chapter": 13, "verse": 23, "text": "But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.\u201d", "comment": "tn The Greek is difficult to translate because it switches from a generic \u201che\u201d to three people within this generic class (thus, something like: \u201cWho indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times\u201d)."}, {"pk": 2848286, "translation": "NET", "book": 40, "chapter": 13, "verse": 24, "text": "He presented them with another parable: \u201cThe kingdom of heaven is like a person who sowed good seed in his field.", "comment": "tn Grk \u201cHe set before them another parable, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated."}, {"pk": 2848287, "translation": "NET", "book": 40, "chapter": 13, "verse": 25, "text": "But while everyone was sleeping, an enemy came and sowed weeds among the wheat and went away.", "comment": "tn Grk \u201csowed darnel.\u201d The Greek term \u03b6\u03b9\u03b6\u03ac\u03bd\u03b9\u03bf\u03bd (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30)."}, {"pk": 2848288, "translation": "NET", "book": 40, "chapter": 13, "verse": 26, "text": "When the plants sprouted and bore grain, then the weeds also appeared.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848289, "translation": "NET", "book": 40, "chapter": 13, "verse": 27, "text": "So the slaves of the owner came and said to him, \u2018Sir, didn\u2019t you sow good seed in your field? Then where did the weeds come from?\u2019", "comment": "tn See the note on the word \u201cslave\u201d in 8:9."}, {"pk": 2848290, "translation": "NET", "book": 40, "chapter": 13, "verse": 28, "text": "He said, \u2018An enemy has done this.\u2019 So the slaves replied, \u2018Do you want us to go and gather them?\u2019", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of the owner\u2019s statement."}, {"pk": 2848291, "translation": "NET", "book": 40, "chapter": 13, "verse": 29, "text": "But he said, \u2018No, since in gathering the weeds you may uproot the wheat with them."}, {"pk": 2848292, "translation": "NET", "book": 40, "chapter": 13, "verse": 30, "text": "Let both grow together until the harvest. At harvest time I will tell the reapers, \u201cFirst collect the weeds and tie them in bundles to be burned, but then gather the wheat into my barn.\u201d\u2019\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Grk \u201cbut.\u201d
tn Grk \u201cburned, but gather.\u201d"}, {"pk": 2848293, "translation": "NET", "book": 40, "chapter": 13, "verse": 31, "text": "He gave them another parable: \u201cThe kingdom of heaven is like a mustard seed that a man took and sowed in his field.", "comment": "tn Grk \u201cHe set before them another parable, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated.
tn Grk \u201cput before.\u201d
sn The mustard seed was noted for its tiny size."}, {"pk": 2848294, "translation": "NET", "book": 40, "chapter": 13, "verse": 32, "text": "It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, so that the wild birds come and nest in its branches.\u201d", "comment": "sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22\u201324 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.
tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd)."}, {"pk": 2848295, "translation": "NET", "book": 40, "chapter": 13, "verse": 33, "text": "He told them another parable: \u201cThe kingdom of heaven is like yeast that a woman took and mixed with three measures of flour until all the dough had risen.\u201d", "comment": "sn This measure was a saton, the Greek name for the Hebrew term \u201cseah.\u201d Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
tn Grk \u201chid in.\u201d
tn Grk \u201cit was all leavened.\u201dsn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus\u2019 point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one."}, {"pk": 2848296, "translation": "NET", "book": 40, "chapter": 13, "verse": 34, "text": "Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable."}, {"pk": 2848297, "translation": "NET", "book": 40, "chapter": 13, "verse": 35, "text": "This fulfilled what was spoken by the prophet: \u201cI will open my mouth in parables, I will announce what has been hidden from the foundation of the world.\u201d", "comment": "tc A few important mss (\u05d0* \u0398 \u00cb1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic \u201cprophet\u201d because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had \u201cAsaph\u201d here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only \u201cthe prophet\u201d here (\u05d01 B C D L W 0233 0242 \u00cf lat sy co). However, as B. M. Metzger points out, \u201cif no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet \u2013 something which has, in fact, happened elsewhere more than once\u201d (TCGNT 27). In light of the paucity of evidence for the reading \u1fbf\u0397\u03c3\u03b1\u1fd3\u03bf\u03c5, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.tn Grk \u201cwas spoken by the prophet, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03bf\u03c2 (legontos) is redundant in contemporary English and has not been translated.
sn A quotation from Ps 78:2."}, {"pk": 2848298, "translation": "NET", "book": 40, "chapter": 13, "verse": 36, "text": "Then he left the crowds and went into the house. And his disciples came to him saying, \u201cExplain to us the parable of the weeds in the field.\u201d"}, {"pk": 2848299, "translation": "NET", "book": 40, "chapter": 13, "verse": 37, "text": "He answered, \u201cThe one who sowed the good seed is the Son of Man.", "comment": "tn Grk \u201cAnd answering, he said.\u201d This construction is somewhat redundant in English and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848300, "translation": "NET", "book": 40, "chapter": 13, "verse": 38, "text": "The field is the world and the good seed are the people of the kingdom. The weeds are the people of the evil one,", "comment": "tn Grk \u201cthe sons of the evil one.\u201d See the preceding note on the phrase \u201cpeople of the kingdom\u201d earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.
tn Grk \u201cthe sons of the kingdom.\u201d This idiom refers to people who should properly be, or were traditionally regarded as, a part of God\u2019s kingdom. L&N 11.13 translates the phrase: \u201cpeople of God\u2019s kingdom, God\u2019s people.\u201d"}, {"pk": 2848301, "translation": "NET", "book": 40, "chapter": 13, "verse": 39, "text": "and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels."}, {"pk": 2848302, "translation": "NET", "book": 40, "chapter": 13, "verse": 40, "text": "As the weeds are collected and burned with fire, so it will be at the end of the age.", "comment": "tn Grk \u201cTherefore as.\u201d Here \u03bf\u1f56\u03bd (oun) has not been translated."}, {"pk": 2848303, "translation": "NET", "book": 40, "chapter": 13, "verse": 41, "text": "The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers.", "comment": "tn Grk \u201cthe ones who practice lawlessness.\u201d"}, {"pk": 2848304, "translation": "NET", "book": 40, "chapter": 13, "verse": 42, "text": "They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.", "comment": "sn A quotation from Dan 3:6."}, {"pk": 2848305, "translation": "NET", "book": 40, "chapter": 13, "verse": 43, "text": "Then the righteous will shine like the sun in the kingdom of their Father. The one who has ears had better listen!", "comment": "tn The translation \u201chad better listen!\u201d captures the force of the third person imperative more effectively than the traditional \u201clet him hear,\u201d which sounds more like a permissive than an imperative to the modern English reader. This was Jesus\u2019 common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
sn An allusion to Dan 12:3."}, {"pk": 2848306, "translation": "NET", "book": 40, "chapter": 13, "verse": 44, "text": "\u201cThe kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field."}, {"pk": 2848307, "translation": "NET", "book": 40, "chapter": 13, "verse": 45, "text": "\u201cAgain, the kingdom of heaven is like a merchant searching for fine pearls."}, {"pk": 2848308, "translation": "NET", "book": 40, "chapter": 13, "verse": 46, "text": "When he found a pearl of great value, he went out and sold everything he had and bought it."}, {"pk": 2848309, "translation": "NET", "book": 40, "chapter": 13, "verse": 47, "text": "\u201cAgain, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish."}, {"pk": 2848310, "translation": "NET", "book": 40, "chapter": 13, "verse": 48, "text": "When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away."}, {"pk": 2848311, "translation": "NET", "book": 40, "chapter": 13, "verse": 49, "text": "It will be this way at the end of the age. Angels will come and separate the evil from the righteous"}, {"pk": 2848312, "translation": "NET", "book": 40, "chapter": 13, "verse": 50, "text": "and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.", "comment": "sn An allusion to Dan 3:6."}, {"pk": 2848313, "translation": "NET", "book": 40, "chapter": 13, "verse": 51, "text": "\u201cHave you understood all these things?\u201d They replied, \u201cYes.\u201d"}, {"pk": 2848314, "translation": "NET", "book": 40, "chapter": 13, "verse": 52, "text": "Then he said to them, \u201cTherefore every expert in the law who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.\u201d", "comment": "tn Or \u201cevery scribe.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4. It is possible that the term translated \u201cexpert in the law\u201d (traditionally, \u201cscribe\u201d) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup]."}, {"pk": 2848315, "translation": "NET", "book": 40, "chapter": 13, "verse": 53, "text": "Now when Jesus finished these parables, he moved on from there.", "comment": "tn Grk \u201cNow it happened that when.\u201d The introductory phrase \u03ba\u03b1\u1f76 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (kai egeneto, \u201cit happened that\u201d) is redundant in contemporary English and has not been translated."}, {"pk": 2848316, "translation": "NET", "book": 40, "chapter": 13, "verse": 54, "text": "Then he came to his hometown and began to teach the people in their synagogue. They were astonished and said, \u201cWhere did this man get such wisdom and miraculous powers?", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen.\u201d
tn Grk \u201csynagogue, so that they.\u201d Here \u1f65\u03c3\u03c4\u03b5 (Jwste) has not been translated. Instead a new sentence was started in the translation.
sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
tn Grk \u201cthem\u201d; the referent (the people) has been specified in the translation for clarity.
sn Jesus\u2019 hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum."}, {"pk": 2848317, "translation": "NET", "book": 40, "chapter": 13, "verse": 55, "text": "Isn\u2019t this the carpenter\u2019s son? Isn\u2019t his mother named Mary? And aren\u2019t his brothers James, Joseph, Simon, and Judas?", "comment": "sn The reference to Jesus as the carpenter\u2019s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother\u2026Mary (even though Jesus\u2019 father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother\u2019s son in Jewish usage unless an insult was intended (cf. Judg 11:1\u20132; John 4:41; 8:41; 9:29)."}, {"pk": 2848318, "translation": "NET", "book": 40, "chapter": 13, "verse": 56, "text": "And aren\u2019t all his sisters here with us? Where did he get all this?\u201d", "comment": "tn Grk \u201cWhere did he get these things?\u201d"}, {"pk": 2848319, "translation": "NET", "book": 40, "chapter": 13, "verse": 57, "text": "And so they took offense at him. But Jesus said to them, \u201cA prophet is not without honor except in his hometown and in his own house.\u201d"}, {"pk": 2848320, "translation": "NET", "book": 40, "chapter": 13, "verse": 58, "text": "And he did not do many miracles there because of their unbelief."}, {"pk": 2848321, "translation": "NET", "book": 40, "chapter": 14, "verse": 1, "text": "At that time Herod the tetrarch heard reports about Jesus,", "comment": "sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14\u201329), reflecting popular usage rather than an official title."}, {"pk": 2848322, "translation": "NET", "book": 40, "chapter": 14, "verse": 2, "text": "and he said to his servants, \u201cThis is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.\u201d"}, {"pk": 2848323, "translation": "NET", "book": 40, "chapter": 14, "verse": 3, "text": "For Herod had arrested John, bound him, and put him in prison on account of Herodias, his brother Philip\u2019s wife,", "comment": "tc \u2021 Most witnesses (\u05d02 C D L W Z \u0398 0106 \u00cb1,13 33 \u00cf lat) read \u03b1\u1f50\u03c4\u03cc\u03bd (auton, \u201chim\u201d) here as a way of clarifying the direct object; various important witnesses lack the word, however (\u05d0* B 700 pc ff1 h q). The original wording most likely lacked it, but it has been included here due to English style. NA27 includes the word in brackets, indicating reservations about its authenticity."}, {"pk": 2848324, "translation": "NET", "book": 40, "chapter": 14, "verse": 4, "text": "because John had repeatedly told him, \u201cIt is not lawful for you to have her.\u201d", "comment": "sn This marriage of Herod to his brother Philip\u2019s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
tn The imperfect tense verb is here rendered with an iterative force."}, {"pk": 2848325, "translation": "NET", "book": 40, "chapter": 14, "verse": 5, "text": "Although Herod wanted to kill John, he feared the crowd because they accepted John as a prophet.", "comment": "tn Grk \u201che\u201d; the referent (Herod) has been specified in the translation for clarity.
tn Grk \u201chim\u201d (also in the following phrase, Grk \u201caccepted him\u201d); in both cases the referent (John) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848326, "translation": "NET", "book": 40, "chapter": 14, "verse": 6, "text": "But on Herod\u2019s birthday, the daughter of Herodias danced before them and pleased Herod,"}, {"pk": 2848327, "translation": "NET", "book": 40, "chapter": 14, "verse": 7, "text": "so much that he promised with an oath to give her whatever she asked.", "comment": "tn The Greek text reads here \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03ad\u03c9 (Jomologew); though normally translated \u201cacknowledge, confess,\u201d BDAG (708 s.v. 1) lists \u201cassure, promise with an oath\u201d for certain contexts such as here."}, {"pk": 2848328, "translation": "NET", "book": 40, "chapter": 14, "verse": 8, "text": "Instructed by her mother, she said, \u201cGive me the head of John the Baptist here on a platter.\u201d"}, {"pk": 2848329, "translation": "NET", "book": 40, "chapter": 14, "verse": 9, "text": "Although it grieved the king, because of his oath and the dinner guests he commanded it to be given.", "comment": "tn Grk \u201cand being grieved, the king commanded.\u201dsn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1."}, {"pk": 2848330, "translation": "NET", "book": 40, "chapter": 14, "verse": 10, "text": "So he sent and had John beheaded in the prison.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative."}, {"pk": 2848331, "translation": "NET", "book": 40, "chapter": 14, "verse": 11, "text": "His head was brought on a platter and given to the girl, and she brought it to her mother.", "comment": "tn Grk \u201cAnd his\u201d; the referent (John the Baptist) has been specified in the translation for clarity."}, {"pk": 2848332, "translation": "NET", "book": 40, "chapter": 14, "verse": 12, "text": "Then John\u2019s disciples came and took the body and buried it and went and told Jesus.", "comment": "tn Grk \u201chis\u201d; the referent (John) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen.\u201d"}, {"pk": 2848333, "translation": "NET", "book": 40, "chapter": 14, "verse": 13, "text": "Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, they followed him on foot from the towns.", "comment": "tn The word \u201cit\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
tn Or \u201ccities.\u201d"}, {"pk": 2848334, "translation": "NET", "book": 40, "chapter": 14, "verse": 14, "text": "As he got out he saw the large crowd, and he had compassion on them and healed their sick."}, {"pk": 2848335, "translation": "NET", "book": 40, "chapter": 14, "verse": 15, "text": "When evening arrived, his disciples came to him saying, \u201cThis is an isolated place and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.\u201d", "comment": "tn Or \u201ca desert\u201d (meaning a deserted or desolate area with sparse vegetation)."}, {"pk": 2848336, "translation": "NET", "book": 40, "chapter": 14, "verse": 16, "text": "But he replied, \u201cThey don\u2019t need to go. You give them something to eat.\u201d", "comment": "tn Here the pronoun \u1f51\u03bc\u03b5\u1fd6\u03c2 (Jumeis) is used, making \u201cyou\u201d in the translation emphatic.
tc \u2021 The majority of witnesses read \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Ihsous, \u201cJesus\u201d) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (\u05d0* D Zvid 579 1424 pc e k sys,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA27 has the word in brackets, indicating doubts as to its authenticity."}, {"pk": 2848337, "translation": "NET", "book": 40, "chapter": 14, "verse": 17, "text": "They said to him, \u201cWe have here only five loaves and two fish.\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848338, "translation": "NET", "book": 40, "chapter": 14, "verse": 18, "text": "\u201cBring them here to me,\u201d he replied."}, {"pk": 2848339, "translation": "NET", "book": 40, "chapter": 14, "verse": 19, "text": "Then he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, who in turn gave them to the crowds.", "comment": "tn Grk \u201cto the disciples, and the disciples to the crowds.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen.\u201d
tn Grk \u201cAnd after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.\u201d Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs \u2013 \u201che gave thanks\u201d and \u201che gave.\u201d The structure of the sentence thus seems to focus on these two actions and has been translated accordingly."}, {"pk": 2848340, "translation": "NET", "book": 40, "chapter": 14, "verse": 20, "text": "They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full."}, {"pk": 2848341, "translation": "NET", "book": 40, "chapter": 14, "verse": 21, "text": "Not counting women and children, there were about five thousand men who ate."}, {"pk": 2848342, "translation": "NET", "book": 40, "chapter": 14, "verse": 22, "text": "Immediately Jesus made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2848343, "translation": "NET", "book": 40, "chapter": 14, "verse": 23, "text": "And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone."}, {"pk": 2848344, "translation": "NET", "book": 40, "chapter": 14, "verse": 24, "text": "Meanwhile the boat, already far from land, was taking a beating from the waves because the wind was against it.", "comment": "tn Grk \u201cThe boat was already many stades from the land.\u201d A stade (\u03c3\u03c4\u03ac\u03b4\u03b9\u03bf\u03bd, stadion) was a unit of distance about 607 feet (187 meters) long."}, {"pk": 2848345, "translation": "NET", "book": 40, "chapter": 14, "verse": 25, "text": "As the night was ending, Jesus came to them walking on the sea.", "comment": "tn Or \u201con the lake.\u201d
tn Grk \u201cIn the fourth watch of the night,\u201d that is, between 3 a.m. and 6 a.m."}, {"pk": 2848346, "translation": "NET", "book": 40, "chapter": 14, "verse": 26, "text": "When the disciples saw him walking on the water they were terrified and said, \u201cIt\u2019s a ghost!\u201d and cried out with fear.", "comment": "tn Grk \u201con the sea\u201d; or \u201con the lake.\u201d The translation \u201cwater\u201d has been used here for stylistic reasons (cf. the same phrase in v. 25).
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848347, "translation": "NET", "book": 40, "chapter": 14, "verse": 27, "text": "But immediately Jesus spoke to them: \u201cHave courage! It is I. Do not be afraid.\u201d", "comment": "tc Most witnesses have \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Jo Ihsous, \u201cJesus\u201d), while a few lack the words (\u05d0* D 073 892 pc ff1 syc sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (Jo Ihsous autois) or \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (autois Jo Ihsous). In uncial letters, with Jesus\u2019 name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus\u2019 name.
tn Grk \u201che said to them, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated."}, {"pk": 2848348, "translation": "NET", "book": 40, "chapter": 14, "verse": 28, "text": "Peter said to him, \u201cLord, if it is you, order me to come to you on the water.\u201d", "comment": "tn Grk \u201canswering him, Peter said.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant and has not been translated.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848349, "translation": "NET", "book": 40, "chapter": 14, "verse": 29, "text": "So he said, \u201cCome.\u201d Peter got out of the boat, walked on the water, and came toward Jesus."}, {"pk": 2848350, "translation": "NET", "book": 40, "chapter": 14, "verse": 30, "text": "But when he saw the strong wind he became afraid. And starting to sink, he cried out, \u201cLord, save me!\u201d", "comment": "tn Grk \u201che cried out, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated."}, {"pk": 2848351, "translation": "NET", "book": 40, "chapter": 14, "verse": 31, "text": "Immediately Jesus reached out his hand and caught him, saying to him, \u201cYou of little faith, why did you doubt?\u201d"}, {"pk": 2848352, "translation": "NET", "book": 40, "chapter": 14, "verse": 32, "text": "When they went up into the boat, the wind ceased."}, {"pk": 2848353, "translation": "NET", "book": 40, "chapter": 14, "verse": 33, "text": "Then those who were in the boat worshiped him, saying, \u201cTruly you are the Son of God.\u201d"}, {"pk": 2848354, "translation": "NET", "book": 40, "chapter": 14, "verse": 34, "text": "After they had crossed over, they came to land at Gennesaret.", "comment": "sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1)."}, {"pk": 2848355, "translation": "NET", "book": 40, "chapter": 14, "verse": 35, "text": "When the people there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.", "comment": "tn Grk \u201cmen\u201d; the word here (\u1f00\u03bd\u1f75\u03c1, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2)."}, {"pk": 2848356, "translation": "NET", "book": 40, "chapter": 14, "verse": 36, "text": "They begged him if they could only touch the edge of his cloak, and all who touched it were healed.", "comment": "tn Grk \u201casked that they might touch.\u201d"}, {"pk": 2848357, "translation": "NET", "book": 40, "chapter": 15, "verse": 1, "text": "Then Pharisees and experts in the law came from Jerusalem to Jesus and said,", "comment": "sn See the note on Pharisees in 3:7.
tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him."}, {"pk": 2848358, "translation": "NET", "book": 40, "chapter": 15, "verse": 2, "text": "\u201cWhy do your disciples disobey the tradition of the elders? For they don\u2019t wash their hands when they eat.\u201d", "comment": "tc \u2021 Although most witnesses read the genitive plural pronoun \u03b1\u1f50\u03c4\u1ff6\u03bd (autwn, \u201ctheir\u201d), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (\u05d0 B \u0394 073 \u00cb1 579 700 892 1424 pc f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA27 has the pronoun in brackets, indicating doubts as to its authenticity.
tn Grk \u201cwhen they eat bread.\u201d"}, {"pk": 2848359, "translation": "NET", "book": 40, "chapter": 15, "verse": 3, "text": "He answered them, \u201cAnd why do you disobey the commandment of God because of your tradition?", "comment": "tn Grk \u201cBut answering, he said to them.\u201d"}, {"pk": 2848360, "translation": "NET", "book": 40, "chapter": 15, "verse": 4, "text": "For God said, \u2018Honor your father and mother\u2019 and \u2018Whoever insults his father or mother must be put to death.\u2019", "comment": "tc Most mss (\u05d0*,2 C L W 0106 33 \u00cf) have an expanded introduction here; instead of \u201cFor God said,\u201d they read \u201cFor God commanded, saying\u201d (\u1f41 \u03b3\u1f70\u03c1 \u03b8\u03b5\u1f78\u03c2 \u1f10\u03bd\u03b5\u03c4\u03b5\u03af\u03bb\u03b1\u03c4\u03bf \u03bb\u03ad\u03b3\u03c9\u03bd, Jo gar qeo\" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (\u201cthe commandment of God\u201d) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple \u03b5\u1f36\u03c0\u03b5\u03bd (eipen, \u201c[God] said\u201d) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (\u05d01 B D \u0398 073 \u00cb1,13 579 700 892 pc lat co, as well as other versions and fathers).
sn A quotation from Exod 20:12; Deut 5:16.
sn A quotation from Exod 21:17; Lev 20:9."}, {"pk": 2848361, "translation": "NET", "book": 40, "chapter": 15, "verse": 5, "text": "But you say, \u2018If someone tells his father or mother, \u201cWhatever help you would have received from me is given to God,\u201d", "comment": "tn Grk \u201cis a gift,\u201d that is, something dedicated to God."}, {"pk": 2848362, "translation": "NET", "book": 40, "chapter": 15, "verse": 6, "text": "he does not need to honor his father.\u2019 You have nullified the word of God on account of your tradition.", "comment": "tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W \u0398 0106 \u00cb1 \u00cf) have \u201cor his mother\u201d (\u1f22 \u03c4\u1f74\u03bd \u03bc\u03b7\u03c4\u03ad\u03c1\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6, h thn mhtera autou) after \u201chonor his father\u201d here. However, there are significant witnesses that have variations on this theme (\u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03bc\u03b7\u03c4\u03ad\u03c1\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 [kai thn mhtera autou, \u201cand his mother\u201d] in \u03a6 565 1241 pc and \u1f22 \u03c4\u1f74\u03bd \u03bc\u03b7\u03c4\u03ad\u03c1\u03b1 [\u201cor mother\u201d] in 073 \u00cb13 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of \u201cmother\u201d) is found in early and important witnesses (\u05d0 B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of \u2013\u03b5\u03c1\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6), the evidence more strongly suggests that the longer readings were intentional scribal alterations.tn Grk \u201che will never honor his father.\u201d Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with \u03bf\u1f50 \u03bc\u1f75 (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one\u2019s parents (v. 4)."}, {"pk": 2848363, "translation": "NET", "book": 40, "chapter": 15, "verse": 7, "text": "Hypocrites! Isaiah prophesied correctly about you when he said,"}, {"pk": 2848364, "translation": "NET", "book": 40, "chapter": 15, "verse": 8, "text": "\u2018This people honors me with their lips, but their heart is far from me, ", "comment": "tn The term \u201cheart\u201d is a collective singular in the Greek text."}, {"pk": 2848365, "translation": "NET", "book": 40, "chapter": 15, "verse": 9, "text": "and they worship me in vain, teaching as doctrines the commandments of men.\u2019\u201d", "comment": "sn A quotation from Isa 29:13."}, {"pk": 2848366, "translation": "NET", "book": 40, "chapter": 15, "verse": 10, "text": "Then he called the crowd to him and said, \u201cListen and understand.", "comment": "tn Grk \u201cAnd calling the crowd, he said to them.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus\u2019 speaking to the crowd."}, {"pk": 2848367, "translation": "NET", "book": 40, "chapter": 15, "verse": 11, "text": "What defiles a person is not what goes into the mouth; it is what comes out of the mouth that defiles a person.\u201d", "comment": "tn Grk \u201cbut what.\u201d"}, {"pk": 2848368, "translation": "NET", "book": 40, "chapter": 15, "verse": 12, "text": "Then the disciples came to him and said, \u201cDo you know that when the Pharisees heard this saying they were offended?\u201d", "comment": "sn See the note on Pharisees in 3:7."}, {"pk": 2848369, "translation": "NET", "book": 40, "chapter": 15, "verse": 13, "text": "And he replied, \u201cEvery plant that my heavenly Father did not plant will be uprooted.", "comment": "tn Grk \u201cAnd answering, he said.\u201d"}, {"pk": 2848370, "translation": "NET", "book": 40, "chapter": 15, "verse": 14, "text": "Leave them! They are blind guides. If someone who is blind leads another who is blind, both will fall into a pit.\u201d", "comment": "tn Grk \u201cIf blind leads blind.\u201d
tc \u2021 Most mss, some of which are significant, read \u201cThey are blind guides of the blind\u201d (\u05d01 C L W Z \u0398 \u00cb1,13 33 \u00cf lat). The shorter reading is read by \u05d0*,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in \u05d0*; this manuscript has a word order variation which puts the word \u03c4\u03c5\u03c6\u03bb\u03bf\u03af (tufloi, \u201cblind\u201d) right before the word \u03c4\u03c5\u03c6\u03bb\u1ff6\u03bd (tuflwn, \u201cof the blind\u201d). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: \u201cof the blind\u201d was likely added by scribes to balance this phrase with Jesus\u2019 following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA27 places \u03c4\u03c5\u03c6\u03bb\u1ff6\u03bd in brackets, indicating doubts as to its authenticity."}, {"pk": 2848371, "translation": "NET", "book": 40, "chapter": 15, "verse": 15, "text": "But Peter said to him, \u201cExplain this parable to us.\u201d", "comment": "tn Grk \u201cAnd answering, Peter said to him.\u201d This construction is somewhat redundant in English and has been simplified in the translation."}, {"pk": 2848372, "translation": "NET", "book": 40, "chapter": 15, "verse": 16, "text": "Jesus said, \u201cEven after all this, are you still so foolish?", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848373, "translation": "NET", "book": 40, "chapter": 15, "verse": 17, "text": "Don\u2019t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer?", "comment": "tn Or \u201cinto the latrine.\u201d"}, {"pk": 2848374, "translation": "NET", "book": 40, "chapter": 15, "verse": 18, "text": "But the things that come out of the mouth come from the heart, and these things defile a person."}, {"pk": 2848375, "translation": "NET", "book": 40, "chapter": 15, "verse": 19, "text": "For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander."}, {"pk": 2848376, "translation": "NET", "book": 40, "chapter": 15, "verse": 20, "text": "These are the things that defile a person; it is not eating with unwashed hands that defiles a person.\u201d", "comment": "tn Grk \u201cbut to eat with unwashed hands does not defile a person.\u201d"}, {"pk": 2848377, "translation": "NET", "book": 40, "chapter": 15, "verse": 21, "text": "After going out from there, Jesus went to the region of Tyre and Sidon.", "comment": "map For location see Map1-A1; JP3-F3; JP4-F3.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2848378, "translation": "NET", "book": 40, "chapter": 15, "verse": 22, "text": "A Canaanite woman from that area came and cried out, \u201cHave mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!\u201d", "comment": "tn Grk The participle \u1f10\u03be\u03b5\u03bb\u03b8\u03bf\u1fe6\u03c3\u03b1 (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
tn Grk \u201ccried out, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1 (legousa) is redundant here in contemporary English and has not been translated.
tn Grk \u201cAnd behold a Canaanite.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848379, "translation": "NET", "book": 40, "chapter": 15, "verse": 23, "text": "But he did not answer her a word. Then his disciples came and begged him, \u201cSend her away, because she keeps on crying out after us.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen.\u201d
tn Grk \u201casked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant here in contemporary English and has not been translated."}, {"pk": 2848380, "translation": "NET", "book": 40, "chapter": 15, "verse": 24, "text": "So he answered, \u201cI was sent only to the lost sheep of the house of Israel.\u201d", "comment": "tn Grk \u201cAnd answering, he said.\u201d The construction in Greek is somewhat redundant and has been simplified in the translation. Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of the disciples\u2019 request."}, {"pk": 2848381, "translation": "NET", "book": 40, "chapter": 15, "verse": 25, "text": "But she came and bowed down before him and said, \u201cLord, help me!\u201d", "comment": "tn In this context the verb \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03ad\u03c9 (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
tn Grk \u201cshe bowed down to him, saying.\u201d"}, {"pk": 2848382, "translation": "NET", "book": 40, "chapter": 15, "verse": 26, "text": "\u201cIt is not right to take the children\u2019s bread and throw it to the dogs,\u201d he said.", "comment": "tn Or \u201clap dogs, house dogs,\u201d as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses \u03ba\u03c5\u03bd\u03ac\u03c1\u03b9\u03bf\u03bd (kunarion) simply means \u201cdog.\u201dsn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus\u2019 ministry. The woman\u2019s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
tn Grk \u201cAnd answering, he said, \u2018It is not right.\u2019\u201d The introductory phrase \u201canswering, he said\u201d has been simplified and placed at the end of the English sentence for stylistic reasons. Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cAnd answering, he said.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant and has not been translated."}, {"pk": 2848383, "translation": "NET", "book": 40, "chapter": 15, "verse": 27, "text": "\u201cYes, Lord,\u201d she replied, \u201cbut even the dogs eat the crumbs that fall from their masters\u2019 table.\u201d", "comment": "tn Grk \u201cshe said.\u201d"}, {"pk": 2848384, "translation": "NET", "book": 40, "chapter": 15, "verse": 28, "text": "Then Jesus answered her, \u201cWoman, your faith is great! Let what you want be done for you.\u201d And her daughter was healed from that hour.", "comment": "sn Woman was a polite form of address (see BDAG 208-9 s.v. \u03b3\u03c5\u03bd\u1f75 1), similar to \u201cMadam\u201d or \u201cMa\u2019am\u201d used in English in different regions.
tn Grk \u201cThen answering, Jesus said to her.\u201d This expression has been simplified in the translation."}, {"pk": 2848385, "translation": "NET", "book": 40, "chapter": 15, "verse": 29, "text": "When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down."}, {"pk": 2848386, "translation": "NET", "book": 40, "chapter": 15, "verse": 30, "text": "Then large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They laid them at his feet, and he healed them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen.\u201d"}, {"pk": 2848387, "translation": "NET", "book": 40, "chapter": 15, "verse": 31, "text": "As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel."}, {"pk": 2848388, "translation": "NET", "book": 40, "chapter": 15, "verse": 32, "text": "Then Jesus called the disciples and said, \u201cI have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don\u2019t want to send them away hungry since they may faint on the way.\u201d", "comment": "tc \u2021 Although the external evidence is not great (\u05d0 W \u0398 700 pc), the internal evidence for the omission of \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) after \u201cdisciples\u201d is fairly strong. The pronoun may have been added by way of clarification. NA27, however, includes the pronoun, on the basis of the much stronger external evidence."}, {"pk": 2848389, "translation": "NET", "book": 40, "chapter": 15, "verse": 33, "text": "The disciples said to him, \u201cWhere can we get enough bread in this desolate place to satisfy so great a crowd?\u201d"}, {"pk": 2848390, "translation": "NET", "book": 40, "chapter": 15, "verse": 34, "text": "Jesus said to them, \u201cHow many loaves do you have?\u201d They replied, \u201cSeven \u2014 and a few small fish.\u201d"}, {"pk": 2848391, "translation": "NET", "book": 40, "chapter": 15, "verse": 35, "text": "After instructing the crowd to sit down on the ground,"}, {"pk": 2848392, "translation": "NET", "book": 40, "chapter": 15, "verse": 36, "text": "he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds.", "comment": "tn Grk \u201cwas giving them to the disciples, and the disciples to the crowd.\u201d"}, {"pk": 2848393, "translation": "NET", "book": 40, "chapter": 15, "verse": 37, "text": "They all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848394, "translation": "NET", "book": 40, "chapter": 15, "verse": 38, "text": "Not counting children and women, there were four thousand men who ate.", "comment": "tn Grk \u201cAnd those eating were four thousand men, apart from children and women.\u201d
tc \u2021 Although most witnesses (B C L W \u00cb13 33 \u00cf f sys,p,h mae) read \u201cwomen and children\u201d instead of \u201cchildren and women,\u201d it is likely that the majority\u2019s reading is a harmonization to Matt 14:21. \u201cChildren and women\u201d is found in early and geographically widespread witnesses (e.g., \u05d0 D [\u0398 \u00cb1] 579 lat syc sa bo), and has more compelling internal arguments on its side, suggesting that this is the original reading. NA27, however, agrees with the majority of witnesses."}, {"pk": 2848395, "translation": "NET", "book": 40, "chapter": 15, "verse": 39, "text": "After sending away the crowd, he got into the boat and went to the region of Magadan.", "comment": "sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain."}, {"pk": 2848396, "translation": "NET", "book": 40, "chapter": 16, "verse": 1, "text": "Now when the Pharisees and Sadducees came to test Jesus, they asked him to show them a sign from heaven.", "comment": "sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
sn See the note on Pharisees in 3:7.
sn See the note on Sadducees in 3:7.
tn The object of the participle \u03c0\u03b5\u03b9\u03c1\u03ac\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 (peirazontes) is not given in the Greek text but has been supplied here for clarity."}, {"pk": 2848397, "translation": "NET", "book": 40, "chapter": 16, "verse": 2, "text": "He said, \u201cWhen evening comes you say, \u2018It will be fair weather, because the sky is red,\u2019", "comment": "tn Grk \u201cBut answering, he said to them.\u201d The construction has been simplified in the translation and \u03b4\u03ad (de) has not been translated."}, {"pk": 2848398, "translation": "NET", "book": 40, "chapter": 16, "verse": 3, "text": "and in the morning, \u2018It will be stormy today, because the sky is red and darkening.\u2019 You know how to judge correctly the appearance of the sky, but you cannot evaluate the signs of the times.", "comment": "tn Grk \u201cThe face of the sky you know how to discern.\u201d
tn Or \u201cred and gloomy\u201d (L&N 14.56)."}, {"pk": 2848399, "translation": "NET", "book": 40, "chapter": 16, "verse": 4, "text": "A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.\u201d Then he left them and went away.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2848400, "translation": "NET", "book": 40, "chapter": 16, "verse": 5, "text": "When the disciples went to the other side, they forgot to take bread."}, {"pk": 2848401, "translation": "NET", "book": 40, "chapter": 16, "verse": 6, "text": "\u201cWatch out,\u201d Jesus said to them, \u201cbeware of the yeast of the Pharisees and Sadducees.\u201d", "comment": "sn See the note on Pharisees in 3:7.
sn See the note on Sadducees in 3:7."}, {"pk": 2848402, "translation": "NET", "book": 40, "chapter": 16, "verse": 7, "text": "So they began to discuss this among themselves, saying, \u201cIt is because we brought no bread.\u201d", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 saying about the Pharisees and Sadducees."}, {"pk": 2848403, "translation": "NET", "book": 40, "chapter": 16, "verse": 8, "text": "When Jesus learned of this, he said, \u201cYou who have such little faith! Why are you arguing among yourselves about having no bread?", "comment": "tn Grk \u201cThose of little faith.\u201d
tn Or \u201cbecoming aware of it.\u201d
tn Or \u201cdiscussing.\u201d"}, {"pk": 2848404, "translation": "NET", "book": 40, "chapter": 16, "verse": 9, "text": "Do you still not understand? Don\u2019t you remember the five loaves for the five thousand, and how many baskets you took up?"}, {"pk": 2848405, "translation": "NET", "book": 40, "chapter": 16, "verse": 10, "text": "Or the seven loaves for the four thousand and how many baskets you took up?"}, {"pk": 2848406, "translation": "NET", "book": 40, "chapter": 16, "verse": 11, "text": "How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!\u201d"}, {"pk": 2848407, "translation": "NET", "book": 40, "chapter": 16, "verse": 12, "text": "Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees."}, {"pk": 2848408, "translation": "NET", "book": 40, "chapter": 16, "verse": 13, "text": "When Jesus came to the area of Caesarea Philippi, he asked his disciples, \u201cWho do people say that the Son of Man is?\u201d", "comment": "tn Grk \u201che asked his disciples, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has been left untranslated.
tn Here \u03b4\u03ad (de) has not been translated.
map For location see Map1-C1; Map2-F4."}, {"pk": 2848409, "translation": "NET", "book": 40, "chapter": 16, "verse": 14, "text": "They answered, \u201cSome say John the Baptist, others Elijah, and others Jeremiah or one of the prophets.\u201d", "comment": "sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah."}, {"pk": 2848410, "translation": "NET", "book": 40, "chapter": 16, "verse": 15, "text": "He said to them, \u201cBut who do you say that I am?\u201d"}, {"pk": 2848411, "translation": "NET", "book": 40, "chapter": 16, "verse": 16, "text": "Simon Peter answered, \u201cYou are the Christ, the Son of the living God.\u201d", "comment": "tn Grk \u201cAnd answering, Simon Peter said.\u201d
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2848412, "translation": "NET", "book": 40, "chapter": 16, "verse": 17, "text": "And Jesus answered him, \u201cYou are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!", "comment": "tn The expression \u201cflesh and blood\u201d could refer to \u201cany human being\u201d (so TEV, NLT; cf. NIV \u201cman\u201d), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV \u201cYou didn\u2019t discover this on your own\u201d). Because of the ambiguity of the referent, the phrase \u201cflesh and blood\u201d has been retained in the translation.
tn Grk \u201canswering, Jesus said to him.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity."}, {"pk": 2848413, "translation": "NET", "book": 40, "chapter": 16, "verse": 18, "text": "And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it.", "comment": "tn Or \u201cand the power of death\u201d (taking the reference to the gates of Hades as a metonymy).sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13\u201314). Some translations render this by its modern equivalent, \u201chell\u201d; others see it as a reference to the power of death."}, {"pk": 2848414, "translation": "NET", "book": 40, "chapter": 16, "verse": 19, "text": "I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.\u201d"}, {"pk": 2848415, "translation": "NET", "book": 40, "chapter": 16, "verse": 20, "text": "Then he instructed his disciples not to tell anyone that he was the Christ.", "comment": "tc Most mss (\u05d02 C W \u00cf lat bo) have \u201cJesus, the Christ\u201d (\u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2, Ihsou\" Jo Cristo\") here, while D has \u201cChrist Jesus\u201d (\u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2). On the one hand, this is a much harder reading than the mere \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2, because the name Jesus was already well known for the disciples\u2019 master \u2013 both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 to \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 or to \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurio\", \u201cLord\u201d), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by \u05d0* B L \u0394 \u0398 \u00cb1,13 565 700 1424 al it sa.tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2848416, "translation": "NET", "book": 40, "chapter": 16, "verse": 21, "text": "From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.", "comment": "tn Grk \u201cFrom then.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
tn Or \u201cand scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848417, "translation": "NET", "book": 40, "chapter": 16, "verse": 22, "text": "So Peter took him aside and began to rebuke him: \u201cGod forbid, Lord! This must not happen to you!\u201d", "comment": "tn Grk \u201cbegan to rebuke him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated.
tn Grk \u201cMerciful to you.\u201d A highly elliptical expression: \u201cMay God be merciful to you in sparing you from having to undergo [some experience]\u201d (L&N 88.78). A contemporary English equivalent is \u201cGod forbid!\u201d"}, {"pk": 2848418, "translation": "NET", "book": 40, "chapter": 16, "verse": 23, "text": "But he turned and said to Peter, \u201cGet behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God\u2019s interests, but on man\u2019s.\u201d", "comment": "tn Grk \u201cpeople.\u201d"}, {"pk": 2848419, "translation": "NET", "book": 40, "chapter": 16, "verse": 24, "text": "Then Jesus said to his disciples, \u201cIf anyone wants to become my follower, he must deny himself, take up his cross, and follow me.", "comment": "sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
tn Grk \u201cto come after me.\u201d
tn This translation better expresses the force of the Greek third person imperative than the traditional \u201clet him deny,\u201d which could be understood as merely permissive."}, {"pk": 2848420, "translation": "NET", "book": 40, "chapter": 16, "verse": 25, "text": "For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it.", "comment": "sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
tn Or \u201csoul\u201d (throughout vv. 25\u201326)."}, {"pk": 2848421, "translation": "NET", "book": 40, "chapter": 16, "verse": 26, "text": "For what does it benefit a person if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?", "comment": "tn Grk \u201ca man,\u201d but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense here to refer to both men and women."}, {"pk": 2848422, "translation": "NET", "book": 40, "chapter": 16, "verse": 27, "text": "For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.", "comment": "sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12."}, {"pk": 2848423, "translation": "NET", "book": 40, "chapter": 16, "verse": 28, "text": "I tell you the truth, there are some standing here who will not experience death before they see the Son of Man coming in his kingdom.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus\u2019 resurrection and ascension; (3) the coming of the Spirit; (4) Christ\u2019s role in the Church; (5) the destruction of Jerusalem; (6) Jesus\u2019 second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21\u201323), he was nonetheless the promised Messiah and things were proceeding according to God\u2019s plan.
tn Grk \u201cwill not taste.\u201d Here the Greek verb does not mean \u201csample a small amount\u201d (as a typical English reader might infer from the word \u201ctaste\u201d), but \u201cexperience something cognitively or emotionally; come to know something\u201d (cf. BDAG 195 s.v. \u03b3\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 2).
tn The Greek negative here (\u03bf\u1f50 \u03bc\u1f75, ou mh) is the strongest possible."}, {"pk": 2848424, "translation": "NET", "book": 40, "chapter": 17, "verse": 1, "text": "Six days later Jesus took with him Peter, James, and John the brother of James, and led them privately up a high mountain.", "comment": "tn Grk \u201cJohn his brother\u201d with \u201chis\u201d referring to James.
tn Grk \u201cAnd after six days.\u201d"}, {"pk": 2848425, "translation": "NET", "book": 40, "chapter": 17, "verse": 2, "text": "And he was transfigured before them. His face shone like the sun, and his clothes became white as light.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42\u201349; 2 Cor 5:1\u201310). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord\u2019s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom)."}, {"pk": 2848426, "translation": "NET", "book": 40, "chapter": 17, "verse": 3, "text": "Then Moses and Elijah also appeared before them, talking with him.", "comment": "sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18\u201322) and Elijah pictures the presence of the last days (Mal 4:5\u20136), the prophet of the eschaton (the end times).
tn Grk \u201cAnd behold, Moses.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848427, "translation": "NET", "book": 40, "chapter": 17, "verse": 4, "text": "So Peter said to Jesus, \u201cLord, it is good for us to be here. If you want, I will make three shelters \u2014 one for you, one for Moses, and one for Elijah.\u201d", "comment": "tc Instead of the singular future indicative \u03c0\u03bf\u03b9\u1f75\u03c3\u03c9 (poihsw, \u201cI will make\u201d), most witnesses (C3 D L W \u0398 [\u03a6] 0281 \u00cb[1],13 33 \u00cf lat sy co) have the plural aorist subjunctive \u03c0\u03bf\u03b9\u1f75\u03c3\u03c9\u03bc\u03b5\u03bd (poihswmen, \u201clet us make\u201d). But since \u03c0\u03bf\u03b9\u1f75\u03c3\u03c9\u03bc\u03b5\u03bd is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (\u05d0 B C* 700 pc) have \u03c0\u03bf\u03b9\u1f75\u03c3\u03c9. It is thus more likely that the singular verb is authentic.
tn Grk \u201cPeter answering said.\u201d This construction is somewhat redundant and has been simplified in the translation.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that the appearance of Moses and Elijah prompted Peter\u2019s comment.
tn Or \u201cbooths,\u201d \u201cdwellings\u201d (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor."}, {"pk": 2848428, "translation": "NET", "book": 40, "chapter": 17, "verse": 5, "text": "While he was still speaking, a bright cloud overshadowed them, and a voice from the cloud said, \u201cThis is my one dear Son, in whom I take great delight. Listen to him!\u201d", "comment": "sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
tn Grk \u201cbehold, a voice from the cloud, saying.\u201d This is an incomplete sentence in Greek which portrays intensity and emotion. The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1 (legousa) was translated as a finite verb in keeping with English style.
tn Grk \u201cbehold, a.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn This cloud is the cloud of God\u2019s presence and the voice is his as well.
tn Or \u201csurrounded.\u201d
tn Grk \u201cmy beloved Son,\u201d or \u201cmy Son, the beloved [one].\u201d The force of \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03cc\u03c2 (agaphtos) is often \u201cpertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished\u201d (L&N 58.53; cf. also BDAG 7 s.v. 1)."}, {"pk": 2848429, "translation": "NET", "book": 40, "chapter": 17, "verse": 6, "text": "When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground.", "comment": "tn Grk \u201cthey fell down on their faces.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.\u201d"}, {"pk": 2848430, "translation": "NET", "book": 40, "chapter": 17, "verse": 7, "text": "But Jesus came and touched them. \u201cGet up,\u201d he said. \u201cDo not be afraid.\u201d"}, {"pk": 2848431, "translation": "NET", "book": 40, "chapter": 17, "verse": 8, "text": "When they looked up, all they saw was Jesus alone.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848432, "translation": "NET", "book": 40, "chapter": 17, "verse": 9, "text": "As they were coming down from the mountain, Jesus commanded them, \u201cDo not tell anyone about the vision until the Son of Man is raised from the dead.\u201d", "comment": "tn Grk \u201cJesus commanded them, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated."}, {"pk": 2848433, "translation": "NET", "book": 40, "chapter": 17, "verse": 10, "text": "The disciples asked him, \u201cWhy then do the experts in the law say that Elijah must come first?\u201d", "comment": "tn Grk \u201casked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant and has not been translated.
tn Or \u201cdo the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848434, "translation": "NET", "book": 40, "chapter": 17, "verse": 11, "text": "He answered, \u201cElijah does indeed come first and will restore all things.", "comment": "tn Grk \u201cAnd answering, he said.\u201d This has been simplified in the translation."}, {"pk": 2848435, "translation": "NET", "book": 40, "chapter": 17, "verse": 12, "text": "And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In the same way, the Son of Man will suffer at their hands.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848436, "translation": "NET", "book": 40, "chapter": 17, "verse": 13, "text": "Then the disciples understood that he was speaking to them about John the Baptist."}, {"pk": 2848437, "translation": "NET", "book": 40, "chapter": 17, "verse": 14, "text": "When they came to the crowd, a man came to him, knelt before him,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848438, "translation": "NET", "book": 40, "chapter": 17, "verse": 15, "text": "and said, \u201cLord, have mercy on my son, because he has seizures and suffers terribly, for he often falls into the fire and into the water.", "comment": "tn Grk \u201che is moonstruck,\u201d possibly meaning \u201clunatic\u201d (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. \u03c3\u03b5\u03bb\u03b7\u03bd\u03b9\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9)."}, {"pk": 2848439, "translation": "NET", "book": 40, "chapter": 17, "verse": 16, "text": "I brought him to your disciples, but they were not able to heal him.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2848440, "translation": "NET", "book": 40, "chapter": 17, "verse": 17, "text": "Jesus answered, \u201cYou unbelieving and perverse generation! How much longer must I be with you? How much longer must I endure you? Bring him here to me.\u201d", "comment": "tn Or \u201cfaithless.\u201dsn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
sn The pronouns you\u2026you are plural, indicating that Jesus is speaking to a group rather than an individual.
tn Or \u201cput up with.\u201d See Num 11:12; Isa 46:4.
tn Grk \u201cAnd answering, Jesus said.\u201d This is somewhat redundant and has been simplified in the translation.
tn Grk \u201cO.\u201d The marker of direct address, \u1f66 (w), is functionally equivalent to a vocative and is represented in the translation by \u201cyou.\u201d
tn Grk \u201chow long.\u201d"}, {"pk": 2848441, "translation": "NET", "book": 40, "chapter": 17, "verse": 18, "text": "Then Jesus rebuked the demon and it came out of him, and the boy was healed from that moment.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen.\u201d
tn Or \u201ccommanded\u201d (often with the implication of a threat, L&N 33.331)."}, {"pk": 2848442, "translation": "NET", "book": 40, "chapter": 17, "verse": 19, "text": "Then the disciples came to Jesus privately and said, \u201cWhy couldn\u2019t we cast it out?\u201d", "comment": "tn Grk \u201ccoming, the disciples said.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (proselqontes) has been translated as a finite verb to make the sequence of events clear in English."}, {"pk": 2848443, "translation": "NET", "book": 40, "chapter": 17, "verse": 20, "text": "He told them, \u201cIt was because of your little faith. I tell you the truth, if you have faith the size of a mustard seed, you will say to this mountain, \u2018Move from here to there,\u2019 and it will move; nothing will be impossible for you.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Grk \u201cFor truly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d Here \u03b3\u03ac\u03c1 (gar) has not been translated.
tn Grk \u201cfaith as,\u201d \u201cfaith like.\u201d
tc Many important mss (\u05d0* B \u0398 0281 33 579 892* pc e ff1 sys,c sa) do not include 17:21 \u201cBut this kind does not go out except by prayer and fasting.\u201d The verse is included in \u05d02 C D L W \u00cb1,13 \u00cf lat, but is almost certainly not original. As B. M. Metzger notes, \u201cSince there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29\u201d (TCGNT 35). The present translation follows NA27 in omitting the verse number as well, a procedure also followed by a number of other modern translations."}, {"pk": 2848444, "translation": "NET", "book": 40, "chapter": 17, "verse": 22, "text": "When they gathered together in Galilee, Jesus told them, \u201cThe Son of Man is going to be betrayed into the hands of men.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn The plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV \u201cinto human hands\u201d; TEV, CEV \u201cto people\u201d). However, because this can be taken as a specific reference to the group responsible for Jesus\u2019 arrest, where it is unlikely women were present (cf. Matt 26:47\u201356; Mark 14:43\u201352; Luke 22:47\u201353; John 18:2\u201312), the word \u201cmen\u201d has been retained in the translation. There may also be a slight wordplay with \u201cthe Son of Man\u201d earlier in the verse."}, {"pk": 2848445, "translation": "NET", "book": 40, "chapter": 17, "verse": 23, "text": "They will kill him, and on the third day he will be raised.\u201d And they became greatly distressed."}, {"pk": 2848446, "translation": "NET", "book": 40, "chapter": 17, "verse": 24, "text": "After they arrived in Capernaum, the collectors of the temple tax came to Peter and said, \u201cYour teacher pays the double drachma tax, doesn\u2019t he?\u201d", "comment": "map For location see Map1-D2; Map2-C3; Map3-B2.
tn Grk \u201cCollectors of the double drachma.\u201d This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or \u03b4\u03af\u03b4\u03c1\u03b1\u03c7\u03bc\u03bf\u03bd [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13\u201316).
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848447, "translation": "NET", "book": 40, "chapter": 17, "verse": 25, "text": "He said, \u201cYes.\u201d When Peter came into the house, Jesus spoke to him first, \u201cWhat do you think, Simon? From whom do earthly kings collect tolls or taxes \u2014 from their sons or from foreigners?\u201d", "comment": "sn The phrase their sons may mean \u201ctheir citizens,\u201d but the term \u201csons\u201d has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
tn Grk \u201cspoke first to him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated."}, {"pk": 2848448, "translation": "NET", "book": 40, "chapter": 17, "verse": 26, "text": "After he said, \u201cFrom foreigners,\u201d Jesus said to him, \u201cThen the sons are free.", "comment": "sn See the note on the phrase their sons in the previous verse."}, {"pk": 2848449, "translation": "NET", "book": 40, "chapter": 17, "verse": 27, "text": "But so that we don\u2019t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. Take that and give it to them for me and you.\u201d", "comment": "sn The four drachma coin was a stater (\u03c3\u03c4\u03b1\u03c4\u1f75\u03c1, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day\u2019s labor (L&N 6.80)."}, {"pk": 2848450, "translation": "NET", "book": 40, "chapter": 18, "verse": 1, "text": "At that time the disciples came to Jesus saying, \u201cWho is the greatest in the kingdom of heaven?\u201d"}, {"pk": 2848451, "translation": "NET", "book": 40, "chapter": 18, "verse": 2, "text": "He called a child, had him stand among them,"}, {"pk": 2848452, "translation": "NET", "book": 40, "chapter": 18, "verse": 3, "text": "and said, \u201cI tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!", "comment": "sn The point of the comparison become like little children has more to do with a child\u2019s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
tn The negation in Greek (\u03bf\u1f50 \u03bc\u1f75, ou mh) is very strong here.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848453, "translation": "NET", "book": 40, "chapter": 18, "verse": 4, "text": "Whoever then humbles himself like this little child is the greatest in the kingdom of heaven."}, {"pk": 2848454, "translation": "NET", "book": 40, "chapter": 18, "verse": 5, "text": "And whoever welcomes a child like this in my name welcomes me.", "comment": "tn This verb, \u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9 (decomai), is a term of hospitality (L&N 34.53)."}, {"pk": 2848455, "translation": "NET", "book": 40, "chapter": 18, "verse": 6, "text": "\u201cBut if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea.", "comment": "tn The term translated \u201copen\u201d here (\u03c0\u03b5\u03bb\u03ac\u03b3\u03b5\u03b9, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. \u03c0\u03ad\u03bb\u03b1\u03b3\u03bf\u03c2). A similar English expression would be \u201cthe high seas.\u201d
tn Grk \u201cthe millstone of a donkey.\u201d This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. \u03bc\u03cd\u03bb\u03bf\u03c2 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus\u2019 views concerning those who cause others who believe in him to sin.
tn The Greek term \u03c3\u03ba\u03b1\u03bd\u03b4\u03b1\u03bb\u03af\u03b6\u03c9 (skandalizw), translated here \u201ccauses to sin\u201d can also be translated \u201coffends\u201d or \u201ccauses to stumble.\u201d"}, {"pk": 2848456, "translation": "NET", "book": 40, "chapter": 18, "verse": 7, "text": "Woe to the world because of stumbling blocks! It is necessary that stumbling blocks come, but woe to the person through whom they come.", "comment": "tn Grk \u201cFor it.\u201d Here \u03b3\u03ac\u03c1 (gar) has not been translated."}, {"pk": 2848457, "translation": "NET", "book": 40, "chapter": 18, "verse": 8, "text": "If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.", "comment": "sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated \u201ccauses\u2026to sin\u201d (\u03c3\u03ba\u03b1\u03bd\u03b4\u03b1\u03bb\u03af\u03b6\u03c9, skandalizw) comes from the same root as the word translated \u201cstumbling blocks\u201d (\u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd, skandalon) in the previous verse.
tn Grk \u201cthan having.\u201d
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848458, "translation": "NET", "book": 40, "chapter": 18, "verse": 9, "text": "And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell.", "comment": "tn Grk \u201cthan having.\u201d
tn Grk \u201cthe Gehenna of fire.\u201dsn See the note on the word hell in 5:22."}, {"pk": 2848459, "translation": "NET", "book": 40, "chapter": 18, "verse": 10, "text": "\u201cSee that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.", "comment": "tc The most important mss (\u05d0 B L* \u0398* \u00cb1,13 33 892* pc e ff1 sys sa) do not include 18:11 \u201cFor the Son of Man came to save the lost.\u201d The verse is included in D Lmg W \u0398c 078vid \u00cf lat syc,p,h, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA27 in omitting the verse number as well, a procedure also followed by a number of other modern translations."}, {"pk": 2848460, "translation": "NET", "book": 40, "chapter": 18, "verse": 12, "text": "What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?", "comment": "sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
tn Grk \u201ca certain man.\u201d The Greek word \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used here in a somewhat generic sense.
sn Look for the one that went astray. The parable pictures God\u2019s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1\u201318."}, {"pk": 2848461, "translation": "NET", "book": 40, "chapter": 18, "verse": 13, "text": "And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine that did not go astray.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848462, "translation": "NET", "book": 40, "chapter": 18, "verse": 14, "text": "In the same way, your Father in heaven is not willing that one of these little ones be lost."}, {"pk": 2848463, "translation": "NET", "book": 40, "chapter": 18, "verse": 15, "text": "\u201cIf your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother.", "comment": "tn The Greek term \u201cbrother\u201d can mean \u201cfellow believer\u201d or \u201cfellow Christian\u201d (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, \u201cbrother\u201d has been retained in the translation here in preference to the more generic \u201cfellow believer\u201d (\u201cfellow Christian\u201d would be anachronistic in this context).
tc \u2021 The earliest and best witnesses lack \u201cagainst you\u201d after \u201cif your brother sins.\u201d It is quite possible that the shorter reading in these witnesses (\u05d0 B, as well as 0281 \u00cb1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb \u1f01\u03bc\u03b1\u03c1\u03c4\u1f75\u03c3\u1fc3 [Jamarthsh] and the prepositional phrase \u03b5\u1f30\u03c2 \u03c3\u03ad [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA27 includes the words in brackets, indicating doubts as to their authenticity.
tn Grk \u201cgo reprove him.\u201d
tn Here \u03b4\u03ad (de) has not been translated. All the \u201cif\u201d clauses in this paragraph are third class conditions in Greek."}, {"pk": 2848464, "translation": "NET", "book": 40, "chapter": 18, "verse": 16, "text": "But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established.", "comment": "sn A quotation from Deut 19:15."}, {"pk": 2848465, "translation": "NET", "book": 40, "chapter": 18, "verse": 17, "text": "If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.", "comment": "sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201clet him be to you as.\u201d
tn Or \u201ca pagan.\u201d
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848466, "translation": "NET", "book": 40, "chapter": 18, "verse": 18, "text": "\u201cI tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848467, "translation": "NET", "book": 40, "chapter": 18, "verse": 19, "text": "Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201cif two of you\u2026agree about whatever they ask, it will be done for them by my Father who is in heaven.\u201d The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural."}, {"pk": 2848468, "translation": "NET", "book": 40, "chapter": 18, "verse": 20, "text": "For where two or three are assembled in my name, I am there among them.\u201d"}, {"pk": 2848469, "translation": "NET", "book": 40, "chapter": 18, "verse": 21, "text": "Then Peter came to him and said, \u201cLord, how many times must I forgive my brother who sins against me? As many as seven times?\u201d", "comment": "tn Here the term \u201cbrother\u201d means \u201cfellow believer\u201d or \u201cfellow Christian\u201d (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15."}, {"pk": 2848470, "translation": "NET", "book": 40, "chapter": 18, "verse": 22, "text": "Jesus said to him, \u201cNot seven times, I tell you, but seventy-seven times!", "comment": "tn Or \u201cseventy times seven,\u201d i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase."}, {"pk": 2848471, "translation": "NET", "book": 40, "chapter": 18, "verse": 23, "text": "\u201cFor this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves.", "comment": "tn See the note on the word \u201cslave\u201d in 8:9."}, {"pk": 2848472, "translation": "NET", "book": 40, "chapter": 18, "verse": 24, "text": "As he began settling his accounts, a man who owed ten thousand talents was brought to him.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day\u2019s wage for a worker. L&N 6.82 states, \u201ca Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).\u201d"}, {"pk": 2848473, "translation": "NET", "book": 40, "chapter": 18, "verse": 25, "text": "Because he was not able to repay it, the lord ordered him to be sold, along with his wife, children, and whatever he possessed, and repayment to be made.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn The word \u201cit\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cand his wife.\u201d"}, {"pk": 2848474, "translation": "NET", "book": 40, "chapter": 18, "verse": 26, "text": "Then the slave threw himself to the ground before him, saying, \u2018Be patient with me, and I will repay you everything.\u2019", "comment": "tc The majority of mss (\u05d0 L W 058 0281 \u00cb1,13 33 \u00cf it syp,h co) begin the slave\u2019s plea with \u201cLord\u201d (\u03ba\u03cd\u03c1\u03b9\u03b5, kurie), though a few important witnesses lack this vocative (B D \u0398 700 pc lat sys,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave\u2019s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.
tn Grk \u201cfalling therefore the slave bowed down to the ground.\u201d The redundancy of this expression signals the desperation of the slave in begging for mercy."}, {"pk": 2848475, "translation": "NET", "book": 40, "chapter": 18, "verse": 27, "text": "The lord had compassion on that slave and released him, and forgave him the debt."}, {"pk": 2848476, "translation": "NET", "book": 40, "chapter": 18, "verse": 28, "text": "After he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. So he grabbed him by the throat and started to choke him, saying, \u2018Pay back what you owe me!\u2019", "comment": "tn Grk \u201cone hundred denarii.\u201d The denarius was a silver coin worth about a day\u2019s wage for a laborer; this would be about three month\u2019s pay.
tn The word \u201cme\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cand he grabbed him and started choking him.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso.\u201d A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848477, "translation": "NET", "book": 40, "chapter": 18, "verse": 29, "text": "Then his fellow slave threw himself down and begged him, \u2018Be patient with me, and I will repay you.\u2019", "comment": "tn Grk \u201cbegged him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant here in contemporary English and has not been translated."}, {"pk": 2848478, "translation": "NET", "book": 40, "chapter": 18, "verse": 30, "text": "But he refused. Instead, he went out and threw him in prison until he repaid the debt."}, {"pk": 2848479, "translation": "NET", "book": 40, "chapter": 18, "verse": 31, "text": "When his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place.", "comment": "tn Grk \u201cTherefore when.\u201d Here \u03bf\u1f56\u03bd (oun) has not been translated."}, {"pk": 2848480, "translation": "NET", "book": 40, "chapter": 18, "verse": 32, "text": "Then his lord called the first slave and said to him, \u2018Evil slave! I forgave you all that debt because you begged me!", "comment": "tn Grk \u201chim\u201d; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity."}, {"pk": 2848481, "translation": "NET", "book": 40, "chapter": 18, "verse": 33, "text": "Should you not have shown mercy to your fellow slave, just as I showed it to you?\u2019"}, {"pk": 2848482, "translation": "NET", "book": 40, "chapter": 18, "verse": 34, "text": "And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed.", "comment": "tn Grk \u201chanded him over to the torturers,\u201d referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus\u2019 other warning statements in Matthew about \u201cfiery hell,\u201d \u201cthe outer darkness,\u201d etc., it is best not to dismiss this as mere imagery."}, {"pk": 2848483, "translation": "NET", "book": 40, "chapter": 18, "verse": 35, "text": "So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart.\u201d", "comment": "tn Grk \u201chis.\u201d The pronoun has been translated to follow English idiom (the last pronoun of the verse [\u201cfrom your heart\u201d] is second person plural in the original).
tn Here the term \u201cbrother\u201d means \u201cfellow believer\u201d or \u201cfellow Christian\u201d (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15."}, {"pk": 2848484, "translation": "NET", "book": 40, "chapter": 19, "verse": 1, "text": "Now when Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River.", "comment": "tn Grk \u201cit happened when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d) is redundant in contemporary English and has not been translated.
tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., \u201cacross the Jordan\u201d)."}, {"pk": 2848485, "translation": "NET", "book": 40, "chapter": 19, "verse": 2, "text": "Large crowds followed him, and he healed them there."}, {"pk": 2848486, "translation": "NET", "book": 40, "chapter": 19, "verse": 3, "text": "Then some Pharisees came to him in order to test him. They asked, \u201cIs it lawful to divorce a wife for any cause?\u201d", "comment": "sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1\u201312). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God\u2019s original design.
tn Grk \u201cAnd Pharisees.\u201dsn See the note on Pharisees in 3:7.
tc \u2021 Most mss have either \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u1ff3 (anqrwpw, \u201cfor a man\u201d [so \u05d02 C D W \u0398 087 \u00cb1,13 33 \u00cf latt]) or \u1f00\u03bd\u03b4\u03c1\u03af (andri, \u201cfor a husband\u201d [1424c pc]) before the infinitive \u1f00\u03c0\u03bf\u03bb\u1fe6\u03c3\u03b1\u03b9 (apolusai, \u201cto divorce\u201d). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following \u03b1\u1f50\u03c4\u03bf\u1fe6 [autou, \u201chis\u201d] an antecedent). But a few significant mss (\u05d0* B L \u0393 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA27, however, reads \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u1ff3 here."}, {"pk": 2848487, "translation": "NET", "book": 40, "chapter": 19, "verse": 4, "text": "He answered, \u201cHave you not read that from the beginning the Creator made them male and female,", "comment": "sn A quotation from Gen 1:27; 5:2."}, {"pk": 2848488, "translation": "NET", "book": 40, "chapter": 19, "verse": 5, "text": "and said, \u2018For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh\u2019?", "comment": "sn A quotation from Gen 2:24."}, {"pk": 2848489, "translation": "NET", "book": 40, "chapter": 19, "verse": 6, "text": "So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.\u201d"}, {"pk": 2848490, "translation": "NET", "book": 40, "chapter": 19, "verse": 7, "text": "They said to him, \u201cWhy then did Moses command us to give a certificate of dismissal and to divorce her?\u201d", "comment": "tc \u2021 Although the majority of witnesses (B C W 078 087 \u00cb13 33 \u00cf syp,h) have \u03b1\u1f50\u03c4\u1f75\u03bd (authn, \u201cher\u201d) after the infinitive \u1f00\u03c0\u03bf\u03bb\u1fe6\u03c3\u03b1\u03b9 (apolusai, \u201cto divorce\u201d), a variant lacks the \u03b1\u1f50\u03c4\u1f75\u03bd. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (\u05d0 D L Z \u0398 \u00cb1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10)."}, {"pk": 2848491, "translation": "NET", "book": 40, "chapter": 19, "verse": 8, "text": "Jesus said to them, \u201cMoses permitted you to divorce your wives because of your hard hearts, but from the beginning it was not this way.", "comment": "tc A few important mss (\u05d0 \u03a6 pc) have the name \u201cJesus\u201d here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cheart\u201d (a collective singular)."}, {"pk": 2848492, "translation": "NET", "book": 40, "chapter": 19, "verse": 9, "text": "Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.\u201d"}, {"pk": 2848493, "translation": "NET", "book": 40, "chapter": 19, "verse": 10, "text": "The disciples said to him, \u201cIf this is the case of a husband with a wife, it is better not to marry!\u201d", "comment": "tc \u2021 Some significant witnesses, along with the majority of later mss (\u00cc25 C D L W Z 078 \u00cb1,13 33 \u00cf lat sy samss bo), read \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) after \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u03af (maqhtai, \u201cdisciples\u201d), but this looks to be a clarifying reading. Other early and important witnesses lack the pronoun (\u00cc71vid \u05d0 B \u0398 e ff1 g1 sams mae), the reading adopted here. NA27 includes the pronoun in brackets, indicating doubts as to its authenticity."}, {"pk": 2848494, "translation": "NET", "book": 40, "chapter": 19, "verse": 11, "text": "He said to them, \u201cNot everyone can accept this statement, except those to whom it has been given.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848495, "translation": "NET", "book": 40, "chapter": 19, "verse": 12, "text": "For there are some eunuchs who were that way from birth, and some who were made eunuchs by others, and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.\u201d", "comment": "tn Grk \u201cpeople.\u201d
tn Grk \u201cfrom the womb of the mother\u201d (an idiom).
tn The verb \u03b5\u1f50\u03bd\u03bf\u03c5\u03c7\u03af\u03b6\u03c9 occurs twice in this verse, translated the first time as \u201cmade eunuchs\u201d and the second time as \u201cbecame eunuchs.\u201d The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23)."}, {"pk": 2848496, "translation": "NET", "book": 40, "chapter": 19, "verse": 13, "text": "Then little children were brought to him for him to lay his hands on them and pray. But the disciples scolded those who brought them.", "comment": "tn Grk \u201cthe disciples scolded them.\u201d In the translation the referent has been specified as \u201cthose who brought them,\u201d since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
tn Grk \u201cso that he would lay his hands on them and pray.\u201d"}, {"pk": 2848497, "translation": "NET", "book": 40, "chapter": 19, "verse": 14, "text": "But Jesus said, \u201cLet the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.\u201d", "comment": "sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant."}, {"pk": 2848498, "translation": "NET", "book": 40, "chapter": 19, "verse": 15, "text": "And he placed his hands on them and went on his way.", "comment": "tn Grk \u201cwent from there.\u201d"}, {"pk": 2848499, "translation": "NET", "book": 40, "chapter": 19, "verse": 16, "text": "Now someone came up to him and said, \u201cTeacher, what good thing must I do to gain eternal life?\u201d", "comment": "tn Grk \u201cAnd behold one came.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2848500, "translation": "NET", "book": 40, "chapter": 19, "verse": 17, "text": "He said to him, \u201cWhy do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.\u201d"}, {"pk": 2848501, "translation": "NET", "book": 40, "chapter": 19, "verse": 18, "text": "\u201cWhich ones?\u201d he asked. Jesus replied, \u201cDo not murder, do not commit adultery, do not steal, do not give false testimony,"}, {"pk": 2848502, "translation": "NET", "book": 40, "chapter": 19, "verse": 19, "text": "honor your father and mother, and love your neighbor as yourself.\u201d", "comment": "sn A quotation from Exod 20:12\u201316; Deut 5:16\u201320.
sn A quotation from Lev 19:18."}, {"pk": 2848503, "translation": "NET", "book": 40, "chapter": 19, "verse": 20, "text": "The young man said to him, \u201cI have wholeheartedly obeyed all these laws. What do I still lack?\u201d", "comment": "tn Grk \u201ckept.\u201d The implication of this verb is that the man has obeyed the commandments without fail, so the adverb \u201cwholeheartedly\u201d has been added to the translation to bring out this nuance.
tn Grk \u201cthese things.\u201d The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man\u2019s response to Jesus\u2019 command \u2013 to give away all he had \u2013 revealed that internally he loved money more than God."}, {"pk": 2848504, "translation": "NET", "book": 40, "chapter": 19, "verse": 21, "text": "Jesus said to him, \u201cIf you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.\u201d", "comment": "tn The words \u201cthe money\u201d are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus\u2019 call is a test to see how responsive the man is to God\u2019s direction through him. Will he walk the path God\u2019s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1\u201310."}, {"pk": 2848505, "translation": "NET", "book": 40, "chapter": 19, "verse": 22, "text": "But when the young man heard this he went away sorrowful, for he was very rich.", "comment": "tn Grk \u201che had many possessions.\u201d This term (\u03ba\u03c4\u1fc6\u03bc\u03b1, kthma) is often used for land as a possession."}, {"pk": 2848506, "translation": "NET", "book": 40, "chapter": 19, "verse": 23, "text": "Then Jesus said to his disciples, \u201cI tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848507, "translation": "NET", "book": 40, "chapter": 19, "verse": 24, "text": "Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.\u201d", "comment": "tn Grk \u201cI say to you.\u201d
tc A few late witnesses (579 1424 pc) read \u03ba\u03ac\u03bc\u03b9\u03bb\u03bf\u03bd (kamilon, \u201crope\u201d) for \u03ba\u03ac\u03bc\u03b7\u03bb\u03bf\u03bd (kamhlon, \u201ccamel\u201d), either through accidental misreading of the text or intentionally so as to soften Jesus\u2019 words.
sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as \u201cThe Needle\u2019s Eye\u201d was built during the middle ages and was not in existence in Jesus\u2019 day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God\u2019s kingdom, unless God (v. 26) intervenes."}, {"pk": 2848508, "translation": "NET", "book": 40, "chapter": 19, "verse": 25, "text": "The disciples were greatly astonished when they heard this and said, \u201cThen who can be saved?\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?"}, {"pk": 2848509, "translation": "NET", "book": 40, "chapter": 19, "verse": 26, "text": "Jesus looked at them and replied, \u201cThis is impossible for mere humans, but for God all things are possible.\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn The plural Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9\u03c2 (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, \u201cpeople\u201d). Because of the contrast here between mere mortals and God (\u201cimpossible for men, but for God all things are possible\u201d) the phrase \u201cmere humans\u201d has been used in the translation. There may also be a slight wordplay with \u201cthe Son of Man\u201d in v. 28."}, {"pk": 2848510, "translation": "NET", "book": 40, "chapter": 19, "verse": 27, "text": "Then Peter said to him, \u201cLook, we have left everything to follow you! What then will there be for us?\u201d", "comment": "sn Peter wants reassurance that the disciples\u2019 response and sacrifice have been noticed.
tn Grk \u201cWe have left everything and followed you.\u201d Koine Greek often used paratactic structure when hypotactic was implied.
tn Grk \u201cThen answering, Peter said.\u201d This construction is somewhat redundant in contemporary English and has been simplified in the translation."}, {"pk": 2848511, "translation": "NET", "book": 40, "chapter": 19, "verse": 28, "text": "Jesus said to them, \u201cI tell you the truth: In the age when all things are renewed, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.", "comment": "sn The statement you\u2026will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel\u2019s judgment.
sn The Greek term translated the age when all things are renewed (\u03c0\u03b1\u03bb\u03b9\u03b3\u03b3\u03b5\u03bd\u03b5\u03c3\u03af\u03b1, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848512, "translation": "NET", "book": 40, "chapter": 19, "verse": 29, "text": "And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life.", "comment": "sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given."}, {"pk": 2848513, "translation": "NET", "book": 40, "chapter": 19, "verse": 30, "text": "But many who are first will be last, and the last first."}, {"pk": 2848514, "translation": "NET", "book": 40, "chapter": 20, "verse": 1, "text": "\u201cFor the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard.", "comment": "sn The term landowner here refers to the owner and manager of a household."}, {"pk": 2848515, "translation": "NET", "book": 40, "chapter": 20, "verse": 2, "text": "And after agreeing with the workers for the standard wage, he sent them into his vineyard.", "comment": "tn Grk \u201cagreeing with the workers for a denarius a day.\u201dsn The standard wage was a denarius a day. The denarius was a silver coin worth about a day\u2019s wage for a laborer in Palestine in the 1st century."}, {"pk": 2848516, "translation": "NET", "book": 40, "chapter": 20, "verse": 3, "text": "When it was about nine o\u2019clock in the morning, he went out again and saw others standing around in the marketplace without work.", "comment": "tn Grk \u201cabout the third hour.\u201d"}, {"pk": 2848517, "translation": "NET", "book": 40, "chapter": 20, "verse": 4, "text": "He said to them, \u2018You go into the vineyard too, and I will give you whatever is right.\u2019"}, {"pk": 2848518, "translation": "NET", "book": 40, "chapter": 20, "verse": 5, "text": "So they went. When he went out again about noon and three o\u2019clock that afternoon, he did the same thing.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201che went out again about the sixth and ninth hour.\u201d"}, {"pk": 2848519, "translation": "NET", "book": 40, "chapter": 20, "verse": 6, "text": "And about five o\u2019clock that afternoon he went out and found others standing around, and said to them, \u2018Why are you standing here all day without work?\u2019", "comment": "tn Grk \u201cabout the eleventh hour.\u201d"}, {"pk": 2848520, "translation": "NET", "book": 40, "chapter": 20, "verse": 7, "text": "They said to him, \u2018Because no one hired us.\u2019 He said to them, \u2018You go and work in the vineyard too.\u2019"}, {"pk": 2848521, "translation": "NET", "book": 40, "chapter": 20, "verse": 8, "text": "When it was evening the owner of the vineyard said to his manager, \u2018Call the workers and give the pay starting with the last hired until the first.\u2019", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tc \u2021 Most witnesses (including B D W \u0398 \u00cb1,13 33vid \u00cf latt sy) have \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (autois, \u201cto them\u201d) after \u1f00\u03c0\u03cc\u03b4\u03bf\u03c2 (apodos, \u201cgive the pay\u201d), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by \u05d0 C L Z 085 Or. Nevertheless, NA27 includes the pronoun on the basis of the greater external attestation.
sn That is, six o\u2019clock in the evening, the hour to pay day laborers. See Lev 19:13b."}, {"pk": 2848522, "translation": "NET", "book": 40, "chapter": 20, "verse": 9, "text": "When those hired about five o\u2019clock came, each received a full day\u2019s pay.", "comment": "tn Grk \u201ceach received a denarius.\u201d See the note on the phrase \u201cstandard wage\u201d in v. 2."}, {"pk": 2848523, "translation": "NET", "book": 40, "chapter": 20, "verse": 10, "text": "And when those hired first came, they thought they would receive more. But each one also received the standard wage."}, {"pk": 2848524, "translation": "NET", "book": 40, "chapter": 20, "verse": 11, "text": "When they received it, they began to complain against the landowner,", "comment": "tn The imperfect verb \u1f10\u03b3\u03cc\u03b3\u03b3\u03c5\u03b6\u03bf\u03bd (egonguzon) has been translated ingressively.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848525, "translation": "NET", "book": 40, "chapter": 20, "verse": 12, "text": "saying, \u2018These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.\u2019"}, {"pk": 2848526, "translation": "NET", "book": 40, "chapter": 20, "verse": 13, "text": "And the landowner replied to one of them, \u2018Friend, I am not treating you unfairly. Didn\u2019t you agree with me to work for the standard wage?", "comment": "tn Grk \u201cAnd answering, he said to one of them.\u201d This construction is somewhat redundant in contemporary English and has been simplified in the translation.
tn Grk \u201che\u201d; the referent (the landowner) has been specified in the translation for clarity.
tn Grk \u201cfor a denarius a day.\u201d"}, {"pk": 2848527, "translation": "NET", "book": 40, "chapter": 20, "verse": 14, "text": "Take what is yours and go. I want to give to this last man the same as I gave to you.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cthis last one,\u201d translated as \u201cthis last man\u201d because field laborers in 1st century Palestine were men."}, {"pk": 2848528, "translation": "NET", "book": 40, "chapter": 20, "verse": 15, "text": "Am I not permitted to do what I want with what belongs to me? Or are you envious because I am generous?\u2019", "comment": "tn Grk \u201cIs your eye evil because I am good?\u201d
tc \u2021 Before \u03bf\u1f50\u03ba (ouk, \u201c[am I] not\u201d) a number of significant witnesses read \u1f24 (h, \u201cor\u201d; e.g., \u05d0 C W 085 \u00cb1,13 33 and most others). Although in later Greek the \u03bf\u03b9 in \u03c3\u03bf\u03b9 (oi in soi) \u2013 the last word of v. 14 \u2013 would have been pronounced like \u1f24, since \u1f24 is lacking in early mss (B D; among later witnesses, note L Z \u0398 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of \u1f24 cannot be accounted for as easily. Thus the shorter reading is most likely original. NA27 includes the word in brackets, indicating doubts as to its authenticity."}, {"pk": 2848529, "translation": "NET", "book": 40, "chapter": 20, "verse": 16, "text": "So the last will be first, and the first last.\u201d"}, {"pk": 2848530, "translation": "NET", "book": 40, "chapter": 20, "verse": 17, "text": "As Jesus was going up to Jerusalem, he took the twelve aside privately and said to them on the way,", "comment": "tc \u2021 A number of significant witnesses (e.g., B C W 085 33 lat) have \u03bc\u03b1\u03b8\u03b7\u03c4\u03ac\u03c2 (maqhtas, \u201cdisciples\u201d) after \u03b4\u1f7d\u03b4\u03b5\u03ba\u03b1 (dwdeka, \u201ctwelve\u201d), perhaps by way of clarification, while other important witnesses lack the word (e.g., \u05d0 D L \u0398 \u00cb1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2848531, "translation": "NET", "book": 40, "chapter": 20, "verse": 18, "text": "\u201cLook, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. They will condemn him to death,", "comment": "tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848532, "translation": "NET", "book": 40, "chapter": 20, "verse": 19, "text": "and will turn him over to the Gentiles to be mocked and flogged severely and crucified. Yet on the third day, he will be raised.\u201d", "comment": "tn Traditionally, \u201cscourged\u201d (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. \u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9 1.a states, \u201cThe \u2018verberatio\u2019 is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33\u201d; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term \u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9 (mastigow) has been translated \u201cflog\u2026severely\u201d to distinguish it from the term \u03c6\u03c1\u03b1\u03b3\u03b5\u03bb\u03bb\u03cc\u03c9 (fragellow) used in Matt 27:26; Mark 15:15.
sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it \u201ca cruel and disgusting penalty\u201d (Against Verres 2.5.63-66 \u00a7\u00a7163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast present in this context."}, {"pk": 2848533, "translation": "NET", "book": 40, "chapter": 20, "verse": 20, "text": "Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor.", "comment": "tn Grk \u201casked something from him.\u201d"}, {"pk": 2848534, "translation": "NET", "book": 40, "chapter": 20, "verse": 21, "text": "He said to her, \u201cWhat do you want?\u201d She replied, \u201cPermit these two sons of mine to sit, one at your right hand and one at your left, in your kingdom.\u201d", "comment": "tn Grk \u201csaid to him.\u201d
tc A majority of witnesses read \u03c3\u03bf\u03c5 (sou, \u201cyour\u201d) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by \u05d0 B. Either way, the translation adds it due to the requirements of English style. NA27 includes \u03c3\u03bf\u03c5 here.
tn Grk \u201cSay that.\u201d"}, {"pk": 2848535, "translation": "NET", "book": 40, "chapter": 20, "verse": 22, "text": "Jesus answered, \u201cYou don\u2019t know what you are asking! Are you able to drink the cup I am about to drink?\u201d They said to him, \u201cWe are able.\u201d", "comment": "tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
tc Most mss (C W 33 \u00cf, as well as some versional and patristic authorities) in addition have \u201cor to be baptized with the baptism with which I am baptized?\u201d But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord\u2019s response, \u201cand you will be baptized with the baptism with which I am baptized\u201d in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (\u05d0 B D L Z \u0398 085 \u00cb1,13 pc lat, as well as other versional and patristic authorities).
sn No more na\u00efve words have ever been spoken as those found here coming from James and John, \u201cWe are able.\u201d They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
tn Grk \u201cAnd answering, Jesus said.\u201d This is somewhat redundant in English and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848536, "translation": "NET", "book": 40, "chapter": 20, "verse": 23, "text": "He told them, \u201cYou will drink my cup, but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.\u201d", "comment": "tc See the tc note on \u201cabout to drink\u201d in v. 22."}, {"pk": 2848537, "translation": "NET", "book": 40, "chapter": 20, "verse": 24, "text": "Now when the other ten heard this, they were angry with the two brothers.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201cthe ten.\u201d
tn The word \u201cthis\u201d is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context."}, {"pk": 2848538, "translation": "NET", "book": 40, "chapter": 20, "verse": 25, "text": "But Jesus called them and said, \u201cYou know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them."}, {"pk": 2848539, "translation": "NET", "book": 40, "chapter": 20, "verse": 26, "text": "It must not be this way among you! Instead whoever wants to be great among you must be your servant,"}, {"pk": 2848540, "translation": "NET", "book": 40, "chapter": 20, "verse": 27, "text": "and whoever wants to be first among you must be your slave \u2014", "comment": "tn See the note on the word \u201cslave\u201d in 8:9."}, {"pk": 2848541, "translation": "NET", "book": 40, "chapter": 20, "verse": 28, "text": "just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.\u201d", "comment": "sn The Greek word for ransom (\u03bb\u03cd\u03c4\u03c1\u03bf\u03bd, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the \u201cransom\u201d is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin."}, {"pk": 2848542, "translation": "NET", "book": 40, "chapter": 20, "verse": 29, "text": "As they were leaving Jericho, a large crowd followed them.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1."}, {"pk": 2848543, "translation": "NET", "book": 40, "chapter": 20, "verse": 30, "text": "Two blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, \u201cHave mercy on us, Lord, Son of David!\u201d", "comment": "tn Grk \u201cAnd behold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God\u2019s kind grace.
sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
tn Grk \u201cshouted, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant here in contemporary English and has not been translated."}, {"pk": 2848544, "translation": "NET", "book": 40, "chapter": 20, "verse": 31, "text": "The crowd scolded them to get them to be quiet. But they shouted even more loudly, \u201cLord, have mercy on us, Son of David!\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201crebuked.\u201d The crowd\u2019s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
tc \u2021 The majority of mss (C W \u00cb1 33 \u00cf and several versional witnesses) read \u03ba\u03cd\u03c1\u03b9\u03b5 (kurie, \u201cLord\u201d) after \u1f10\u03bb\u03ad\u03b7\u03c3\u03bf\u03bd \u1f21\u03bc\u1fb6\u03c2 (elehson Jhma\", \u201chave mercy on us\u201d). But since this is the order of words in v. 30 (though that wording is also disputed), and since the \u03ba\u03cd\u03c1\u03b9\u03b5-first reading enjoys widespread and early support (\u05d0 B D L Z \u0398 085 0281 \u00cb13 892 pc lat), the latter was considered original. However, the decision was by no means easy. NA27 has \u03ba\u03cd\u03c1\u03b9\u03b5 after \u1f10\u03bb\u03ad\u03b7\u03c3\u03bf\u03bd \u1f21\u03bc\u1fb6\u03c2 here; a majority of that committee felt that since the placement of \u03ba\u03cd\u03c1\u03b9\u03b5 in last place was the nonliturgical order it \u201cwould have been likely to be altered in transcription to the more familiar sequence\u201d (TCGNT 44)."}, {"pk": 2848545, "translation": "NET", "book": 40, "chapter": 20, "verse": 32, "text": "Jesus stopped, called them, and said, \u201cWhat do you want me to do for you?\u201d"}, {"pk": 2848546, "translation": "NET", "book": 40, "chapter": 20, "verse": 33, "text": "They said to him, \u201cLord, let our eyes be opened.\u201d"}, {"pk": 2848547, "translation": "NET", "book": 40, "chapter": 20, "verse": 34, "text": "Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him."}, {"pk": 2848548, "translation": "NET", "book": 40, "chapter": 21, "verse": 1, "text": "Now when they approached Jerusalem and came to Bethphage, at the Mount of Olives, Jesus sent two disciples,", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn \u201cMountain\u201d in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem."}, {"pk": 2848549, "translation": "NET", "book": 40, "chapter": 21, "verse": 2, "text": "telling them, \u201cGo to the village ahead of you. Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.", "comment": "tn Grk \u201cthe village lying before you\u201d (BDAG 530 s.v. \u03ba\u03b1\u03c4\u03ad\u03bd\u03b1\u03bd\u03c4\u03b9 2.b)."}, {"pk": 2848550, "translation": "NET", "book": 40, "chapter": 21, "verse": 3, "text": "If anyone says anything to you, you are to say, \u2018The Lord needs them,\u2019 and he will send them at once.\u201d", "comment": "sn The custom called angaria allowed the impressment of animals for service to a significant figure."}, {"pk": 2848551, "translation": "NET", "book": 40, "chapter": 21, "verse": 4, "text": "This took place to fulfill what was spoken by the prophet:", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cwhat was spoken by the prophet, saying.\u201d The present participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03bf\u03c2 (legontos) is redundant and has not been translated."}, {"pk": 2848552, "translation": "NET", "book": 40, "chapter": 21, "verse": 5, "text": "\u201cTell the people of Zion, \u2018Look, your king is coming to you, unassuming and seated on a donkey, and on a colt, the foal of a donkey.\u2019\u201d", "comment": "tn Grk \u201cthe foal of an animal under the yoke,\u201d i.e., a hard-working animal. This is a quotation from Zech 9:9.
tn Grk \u201cTell the daughter of Zion\u201d (the phrase \u201cdaughter of Zion\u201d is an idiom for the inhabitants of Jerusalem: \u201cpeople of Zion\u201d). The idiom \u201cdaughter of Zion\u201d has been translated as \u201cpeople of Zion\u201d because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers."}, {"pk": 2848553, "translation": "NET", "book": 40, "chapter": 21, "verse": 6, "text": "So the disciples went and did as Jesus had instructed them.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 instructions in vv. 2\u20133."}, {"pk": 2848554, "translation": "NET", "book": 40, "chapter": 21, "verse": 7, "text": "They brought the donkey and the colt and placed their cloaks on them, and he sat on them.", "comment": "tn Grk \u201cgarments\u201d; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13."}, {"pk": 2848555, "translation": "NET", "book": 40, "chapter": 21, "verse": 8, "text": "A very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848556, "translation": "NET", "book": 40, "chapter": 21, "verse": 9, "text": "The crowds that went ahead of him and those following kept shouting, \u201cHosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest!\u201d", "comment": "sn A quotation from Ps 118:25\u201326.
tn The expression \u1ffe\u03a9\u03c3\u03b1\u03bd\u03bd\u03ac (Jwsanna, literally in Hebrew, \u201cO Lord, save\u201d) in the quotation from Ps 118:25\u201326 was probably by this time a familiar liturgical expression of praise, on the order of \u201cHail to the king,\u201d although both the underlying Aramaic and Hebrew expressions meant \u201cO Lord, save us.\u201d In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.sn Hosanna is an Aramaic expression that literally means, \u201chelp, I pray,\u201d or \u201csave, I pray.\u201d By Jesus\u2019 time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
tn Grk \u201cwere shouting, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b1\u03c2 (legontas) is redundant here in contemporary English and has not been translated."}, {"pk": 2848557, "translation": "NET", "book": 40, "chapter": 21, "verse": 10, "text": "As he entered Jerusalem the whole city was thrown into an uproar, saying, \u201cWho is this?\u201d", "comment": "tn Grk \u201cwas shaken.\u201d The translation \u201cthrown into an uproar\u201d is given by L&N 25.233."}, {"pk": 2848558, "translation": "NET", "book": 40, "chapter": 21, "verse": 11, "text": "And the crowds were saying, \u201cThis is the prophet Jesus, from Nazareth in Galilee.\u201d", "comment": "map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3."}, {"pk": 2848559, "translation": "NET", "book": 40, "chapter": 21, "verse": 12, "text": "Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts, and turned over the tables of the money changers and the chairs of those selling doves.", "comment": "tn Grk \u201cthe temple.\u201dsn Matthew (here, 21:12\u201327), Mark (11:15\u201319) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus\u2019 ministry. John (2:13\u201316) records a cleansing of the temple at the beginning of Jesus\u2019 ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
tn Grk \u201cthe temple.\u201dsn The merchants (those who were selling) would have been located in the Court of the Gentiles.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2848560, "translation": "NET", "book": 40, "chapter": 21, "verse": 13, "text": "And he said to them, \u201cIt is written, \u2018My house will be called a house of prayer,\u2019 but you are turning it into a den of robbers!\u201d", "comment": "sn A quotation from Isa 56:7.
sn A quotation from Jer 7:11. The meaning of Jesus\u2019 statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
tn Or \u201ca hideout\u201d (see L&N 1.57)."}, {"pk": 2848561, "translation": "NET", "book": 40, "chapter": 21, "verse": 14, "text": "The blind and lame came to him in the temple courts, and he healed them."}, {"pk": 2848562, "translation": "NET", "book": 40, "chapter": 21, "verse": 15, "text": "But when the chief priests and the experts in the law saw the wonderful things he did and heard the children crying out in the temple courts, \u201cHosanna to the Son of David,\u201d they became indignant", "comment": "tn Grk \u201ccrying out in the temple [courts] and saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b1\u03c2 (legontas) is somewhat redundant here in contemporary English and has not been translated.
tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848563, "translation": "NET", "book": 40, "chapter": 21, "verse": 16, "text": "and said to him, \u201cDo you hear what they are saying?\u201d Jesus said to them, \u201cYes. Have you never read, \u2018Out of the mouths of children and nursing infants you have prepared praise for yourself\u2019?\u201d", "comment": "sn A quotation from Ps 8:2."}, {"pk": 2848564, "translation": "NET", "book": 40, "chapter": 21, "verse": 17, "text": "And leaving them, he went out of the city to Bethany and spent the night there."}, {"pk": 2848565, "translation": "NET", "book": 40, "chapter": 21, "verse": 18, "text": "Now early in the morning, as he returned to the city, he was hungry."}, {"pk": 2848566, "translation": "NET", "book": 40, "chapter": 21, "verse": 19, "text": "After noticing a fig tree by the road he went to it, but found nothing on it except leaves. He said to it, \u201cNever again will there be fruit from you!\u201d And the fig tree withered at once.", "comment": "tn Grk \u201cone fig tree.\u201dsn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1\u20137."}, {"pk": 2848567, "translation": "NET", "book": 40, "chapter": 21, "verse": 20, "text": "When the disciples saw it they were amazed, saying, \u201cHow did the fig tree wither so quickly?\u201d"}, {"pk": 2848568, "translation": "NET", "book": 40, "chapter": 21, "verse": 21, "text": "Jesus answered them, \u201cI tell you the truth, if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, \u2018Be lifted up and thrown into the sea,\u2019 it will happen.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201cAnd answering, Jesus said.\u201d This is somewhat redundant and has been simplified in the translation."}, {"pk": 2848569, "translation": "NET", "book": 40, "chapter": 21, "verse": 22, "text": "And whatever you ask in prayer, if you believe, you will receive.\u201d", "comment": "tn Grk \u201cbelieving\u201d; the participle here is conditional."}, {"pk": 2848570, "translation": "NET", "book": 40, "chapter": 21, "verse": 23, "text": "Now after Jesus entered the temple courts, the chief priests and elders of the people came up to him as he was teaching and said, \u201cBy what authority are you doing these things, and who gave you this authority?\u201d", "comment": "tn Grk \u201cthe temple.\u201d
tn Grk \u201che.\u201d
tn On this phrase, see BDAG 844 s.v. \u03c0\u03bf\u1fd6\u03bf\u03c2 2.a.\u03b3.1"}, {"pk": 2848571, "translation": "NET", "book": 40, "chapter": 21, "verse": 24, "text": "Jesus answered them, \u201cI will also ask you one question. If you answer me then I will also tell you by what authority I do these things.", "comment": "tn Grk \u201canswering, Jesus said to them.\u201d This is somewhat redundant and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848572, "translation": "NET", "book": 40, "chapter": 21, "verse": 25, "text": "Where did John\u2019s baptism come from? From heaven or from people?\u201d They discussed this among themselves, saying, \u201cIf we say, \u2018From heaven,\u2019 he will say, \u2018Then why did you not believe him?\u2019", "comment": "tn The plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, \u201cof human origin\u201d; TEV, \u201cfrom human beings\u201d; NLT, \u201cmerely human\u201d).sn The question is whether John\u2019s ministry was of divine or human origin."}, {"pk": 2848573, "translation": "NET", "book": 40, "chapter": 21, "verse": 26, "text": "But if we say, \u2018From people,\u2019 we fear the crowd, for they all consider John to be a prophet.\u201d"}, {"pk": 2848574, "translation": "NET", "book": 40, "chapter": 21, "verse": 27, "text": "So they answered Jesus, \u201cWe don\u2019t know.\u201d Then he said to them, \u201cNeither will I tell you by what authority I am doing these things.", "comment": "tn Grk \u201canswering Jesus, they said.\u201d This construction is somewhat awkward in English and has been simplified in the translation.
sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus\u2019 question revealed the motivation of the religious leaders and exposed them for what they really were \u2013 hypocrites. They indicted themselves when they cited only two options and chose neither of them (\u201cWe do not know\u201d). The point of Matt 21:23\u201327 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
tn On this phrase, see BDAG 844 s.v. \u03c0\u03bf\u1fd6\u03bf\u03c2 2.a.\u03b3. This is exactly the same phrase as in v. 23.
tn Here \u03b4\u03ad (de) has been translated as \u201cSo\u201d to indicate that the clause is a result of the deliberations of the leaders."}, {"pk": 2848575, "translation": "NET", "book": 40, "chapter": 21, "verse": 28, "text": "\u201cWhat do you think? A man had two sons. He went to the first and said, \u2018Son, go and work in the vineyard today.\u2019", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848576, "translation": "NET", "book": 40, "chapter": 21, "verse": 29, "text": "The boy answered, \u2018I will not.\u2019 But later he had a change of heart and went.", "comment": "tn Grk \u201cAnd answering, he said.\u201d This is somewhat redundant and has been simplified in the translation. Here the referent (\u201cthe boy\u201d) has been specified in the translation for clarity.
tn The Greek text reads here \u03bc\u03b5\u03c4\u03b1\u03bc\u03ad\u03bb\u03bf\u03bc\u03b1\u03b9 (metamelomai): \u201cto change one\u2019s mind about something, with the probable implication of regret\u201d (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32."}, {"pk": 2848577, "translation": "NET", "book": 40, "chapter": 21, "verse": 30, "text": "The father went to the other son and said the same thing. This boy answered, \u2018I will, sir,\u2019 but did not go.", "comment": "tn \u201cAnd he\u201d; here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cAnd answering, he said.\u201d This is somewhat redundant and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated. Here the referent (\u201cthis boy\u201d) has been specified in the translation for clarity."}, {"pk": 2848578, "translation": "NET", "book": 40, "chapter": 21, "verse": 31, "text": "Which of the two did his father\u2019s will?\u201d They said, \u201cThe first.\u201d Jesus said to them, \u201cI tell you the truth, tax collectors and prostitutes will go ahead of you into the kingdom of God!", "comment": "tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says \u201cno\u201d and later has a change of heart, and the second son says \u201cyes\u201d but does not go. The second son is called the one who does his father\u2019s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one\u2019s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father\u2019s will is the one who changes his mind after saying \u201cno\u201d): (2) The first son says \u201cno\u201d and later has a change of heart, and the second son says \u201cyes\u201d but does not go. But here, the first son is called the one who does his father\u2019s will (unlike the Western reading). This is the reading found in (\u05d0) C L W (Z) 0102 0281 \u00cb1 33 \u00cf and several versional witnesses. (3) The first son says \u201cyes\u201d but does not go, and the second son says \u201cno\u201d but later has a change of heart. This is the reading found in B \u0398 \u00cb13 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God\u2019s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn\u2019t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn See the note on tax collectors in 5:46."}, {"pk": 2848579, "translation": "NET", "book": 40, "chapter": 21, "verse": 32, "text": "For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although you saw this, you did not later change your minds and believe him.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son."}, {"pk": 2848580, "translation": "NET", "book": 40, "chapter": 21, "verse": 33, "text": "\u201cListen to another parable: There was a landowner who planted a vineyard. He put a fence around it, dug a pit for its winepress, and built a watchtower. Then he leased it to tenant farmers and went on a journey.", "comment": "sn The leasing of land to tenant farmers was common in this period.
tn The term here refers to the owner and manager of a household.
sn The vineyard is a figure for Israel in the OT (Isa 5:1\u20137). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11\u201324.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2848581, "translation": "NET", "book": 40, "chapter": 21, "verse": 34, "text": "When the harvest time was near, he sent his slaves to the tenants to collect his portion of the crop.", "comment": "tn Grk \u201cto collect his fruits.\u201d
tn See the note on the word \u201cslave\u201d in 8:9.sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected."}, {"pk": 2848582, "translation": "NET", "book": 40, "chapter": 21, "verse": 35, "text": "But the tenants seized his slaves, beat one, killed another, and stoned another.", "comment": "sn The image of the tenants mistreating the owner\u2019s slaves pictures the nation\u2019s rejection of the prophets and their message."}, {"pk": 2848583, "translation": "NET", "book": 40, "chapter": 21, "verse": 36, "text": "Again he sent other slaves, more than the first, and they treated them the same way."}, {"pk": 2848584, "translation": "NET", "book": 40, "chapter": 21, "verse": 37, "text": "Finally he sent his son to them, saying, \u2018They will respect my son.\u2019", "comment": "sn The owner\u2019s decision to send his son represents God sending Jesus."}, {"pk": 2848585, "translation": "NET", "book": 40, "chapter": 21, "verse": 38, "text": "But when the tenants saw the son, they said to themselves, \u2018This is the heir. Come, let\u2019s kill him and get his inheritance!\u2019"}, {"pk": 2848586, "translation": "NET", "book": 40, "chapter": 21, "verse": 39, "text": "So they seized him, threw him out of the vineyard, and killed him.", "comment": "tn Grk \u201cseizing him.\u201d The participle \u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2 (labontes) has been translated as attendant circumstance.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the tenants\u2019 decision to kill the son in v. 38.
sn Throwing the heir out of the vineyard pictures Jesus\u2019 death outside of Jerusalem."}, {"pk": 2848587, "translation": "NET", "book": 40, "chapter": 21, "verse": 40, "text": "Now when the owner of the vineyard comes, what will he do to those tenants?\u201d"}, {"pk": 2848588, "translation": "NET", "book": 40, "chapter": 21, "verse": 41, "text": "They said to him, \u201cHe will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.\u201d"}, {"pk": 2848589, "translation": "NET", "book": 40, "chapter": 21, "verse": 42, "text": "Jesus said to them, \u201cHave you never read in the scriptures: \u2018The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes\u2019? ", "comment": "tn Or \u201ccapstone,\u201d \u201ckeystone.\u201d Although these meanings are lexically possible, the imagery in Eph 2:20\u201322 and 1 Cor 3:11 indicates that the term \u03ba\u03b5\u03c6\u03b1\u03bb\u1f74 \u03b3\u03c9\u03bd\u03af\u03b1\u03c2 (kefalh gwnia\") refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22\u201323 and the \u201cstone imagery\u201d as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6\u20138; cf. also Eph 2:20). The irony in the use of Ps 118:22\u201323 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
sn A quotation from Ps 118:22\u201323."}, {"pk": 2848590, "translation": "NET", "book": 40, "chapter": 21, "verse": 43, "text": "For this reason I tell you that the kingdom of God will be taken from you and given to a people who will produce its fruit.", "comment": "tn Or \u201cto a nation\u201d (so KJV, NASB, NLT)."}, {"pk": 2848591, "translation": "NET", "book": 40, "chapter": 21, "verse": 44, "text": "The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.\u201d", "comment": "tc A few witnesses, especially of the Western text (D 33 it sys Or Eussyr), do not contain 21:44. However, the verse is found in \u05d0 B C L W Z (\u0398) 0102 \u00cb1,13 \u00cf lat syc,p,h co and should be included as authentic.tn Grk \u201con whomever it falls, it will crush him.\u201dsn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44\u201345."}, {"pk": 2848592, "translation": "NET", "book": 40, "chapter": 21, "verse": 45, "text": "When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn See the note on Pharisees in 3:7."}, {"pk": 2848593, "translation": "NET", "book": 40, "chapter": 21, "verse": 46, "text": "They wanted to arrest him, but they were afraid of the crowds, because the crowds regarded him as a prophet.", "comment": "tn Grk \u201cthey\u201d; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of \u201cthey\u201d in this verse refer to the chief priests and the Pharisees."}, {"pk": 2848594, "translation": "NET", "book": 40, "chapter": 22, "verse": 1, "text": "Jesus spoke to them again in parables, saying:", "comment": "tn Grk \u201cAnd answering again, Jesus spoke.\u201d This construction is somewhat redundant in English and has been simplified in the translation."}, {"pk": 2848595, "translation": "NET", "book": 40, "chapter": 22, "verse": 2, "text": "\u201cThe kingdom of heaven can be compared to a king who gave a wedding banquet for his son."}, {"pk": 2848596, "translation": "NET", "book": 40, "chapter": 22, "verse": 3, "text": "He sent his slaves to summon those who had been invited to the banquet, but they would not come.", "comment": "tn See the note on the word \u201cslave\u201d in 8:9."}, {"pk": 2848597, "translation": "NET", "book": 40, "chapter": 22, "verse": 4, "text": "Again he sent other slaves, saying, \u2018Tell those who have been invited, \u201cLook! The feast I have prepared for you is ready. My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.\u201d\u2019", "comment": "tn Grk \u201cBehold, I have prepared my dinner.\u201d In some contexts, however, to translate \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd (ariston) as \u201cdinner\u201d somewhat misses the point. L&N 23.22 here suggests, \u201cSee now, the feast I have prepared (for you is ready).\u201d"}, {"pk": 2848598, "translation": "NET", "book": 40, "chapter": 22, "verse": 5, "text": "But they were indifferent and went away, one to his farm, another to his business."}, {"pk": 2848599, "translation": "NET", "book": 40, "chapter": 22, "verse": 6, "text": "The rest seized his slaves, insolently mistreated them, and killed them.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848600, "translation": "NET", "book": 40, "chapter": 22, "verse": 7, "text": "The king was furious! He sent his soldiers, and they put those murderers to death and set their city on fire.", "comment": "tn The Greek text reads here \u03c0\u03cc\u03bb\u03b9\u03c2 (polis), which could be translated \u201ctown\u201d or \u201ccity.\u201d The prophetic reference is to the city of Jerusalem, so \u201ccity\u201d is more appropriate here.
tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201che sent his soldiers, destroyed those murderers.\u201d The verb \u1f00\u03c0\u1f7d\u03bb\u03b5\u03c3\u03b5\u03bd (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (\u201che sent his soldiers to put those murderers to death\u201d) or a relative clause (\u201che sent his soldier who put those murderers to death\u201d) is preferred."}, {"pk": 2848601, "translation": "NET", "book": 40, "chapter": 22, "verse": 8, "text": "Then he said to his slaves, \u2018The wedding is ready, but the ones who had been invited were not worthy."}, {"pk": 2848602, "translation": "NET", "book": 40, "chapter": 22, "verse": 9, "text": "So go into the main streets and invite everyone you find to the wedding banquet.\u2019"}, {"pk": 2848603, "translation": "NET", "book": 40, "chapter": 22, "verse": 10, "text": "And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests."}, {"pk": 2848604, "translation": "NET", "book": 40, "chapter": 22, "verse": 11, "text": "But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes."}, {"pk": 2848605, "translation": "NET", "book": 40, "chapter": 22, "verse": 12, "text": "And he said to him, \u2018Friend, how did you get in here without wedding clothes?\u2019 But he had nothing to say.", "comment": "tn Grk \u201che was silent.\u201d"}, {"pk": 2848606, "translation": "NET", "book": 40, "chapter": 22, "verse": 13, "text": "Then the king said to his attendants, \u2018Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!\u2019"}, {"pk": 2848607, "translation": "NET", "book": 40, "chapter": 22, "verse": 14, "text": "For many are called, but few are chosen.\u201d"}, {"pk": 2848608, "translation": "NET", "book": 40, "chapter": 22, "verse": 15, "text": "Then the Pharisees went out and planned together to entrap him with his own words.", "comment": "tn Grk \u201ctrap him in word.\u201d
sn See the note on Pharisees in 3:7."}, {"pk": 2848609, "translation": "NET", "book": 40, "chapter": 22, "verse": 16, "text": "They sent to him their disciples along with the Herodians, saying, \u201cTeacher, we know that you are truthful, and teach the way of God in accordance with the truth. You do not court anyone\u2019s favor because you show no partiality.", "comment": "sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read \u201cHerodians\u201d instead of \u201cHerod\u201d in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
tn Grk \u201cAnd it is not a concern to you about anyone because you do not see the face of men.\u201d"}, {"pk": 2848610, "translation": "NET", "book": 40, "chapter": 22, "verse": 17, "text": "Tell us then, what do you think? Is it right to pay taxes to Caesar or not?\u201d", "comment": "tn According to L&N 57.180 the term \u03ba\u1fc6\u03bd\u03c3\u03bf\u03c2 (khnso\") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
tn Or \u201cto the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).
tn Or \u201clawful,\u201d that is, in accordance with God\u2019s divine law. On the syntax of \u1f14\u03be\u03b5\u03c3\u03c4\u03b9\u03bd (exestin) with an infinitive and accusative, see BDF \u00a7409.3."}, {"pk": 2848611, "translation": "NET", "book": 40, "chapter": 22, "verse": 18, "text": "But Jesus realized their evil intentions and said, \u201cHypocrites! Why are you testing me?"}, {"pk": 2848612, "translation": "NET", "book": 40, "chapter": 22, "verse": 19, "text": "Show me the coin used for the tax.\u201d So they brought him a denarius.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate their response to Jesus\u2019 request for a coin.
tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places \u03b4\u03b7\u03bd\u03ac\u03c1\u03b9\u03bf\u03bd (dhnarion) has been translated simply as \u201csilver coin\u201d with an explanatory note.sn A denarius was a silver coin worth approximately one day\u2019s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it."}, {"pk": 2848613, "translation": "NET", "book": 40, "chapter": 22, "verse": 20, "text": "Jesus said to them, \u201cWhose image is this, and whose inscription?\u201d", "comment": "tn Grk \u201cAnd he\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Or \u201cwhose likeness.\u201dsn In this passage Jesus points to the image (Grk \u03b5\u1f30\u03ba\u1f7d\u03bd, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the \u201cimage\u201d of God. Jesus is making a subtle yet powerful contrast: Caesar\u2019s image is on the denarius, so he can lay claim to money through taxation, but God\u2019s image is on humanity, so he can lay claim to each individual life."}, {"pk": 2848614, "translation": "NET", "book": 40, "chapter": 22, "verse": 21, "text": "They replied, \u201cCaesar\u2019s.\u201d He said to them, \u201cThen give to Caesar the things that are Caesar\u2019s, and to God the things that are God\u2019s.\u201d", "comment": "sn Jesus\u2019 answer to give to Caesar the things that are Caesar\u2019s, and to God the things that are God\u2019s was a both/and, not the questioners\u2019 either/or. So he slipped out of their trap.
tn Grk \u201cthen he said to them.\u201d \u03c4\u03cc\u03c4\u03b5 (tote) has not been translated to avoid redundancy.
tn Grk \u201cthey said to him.\u201d"}, {"pk": 2848615, "translation": "NET", "book": 40, "chapter": 22, "verse": 22, "text": "Now when they heard this they were stunned, and they left him and went away.", "comment": "tn Grk \u201cthey were amazed; they marveled.\u201d"}, {"pk": 2848616, "translation": "NET", "book": 40, "chapter": 22, "verse": 23, "text": "The same day Sadducees (who say there is no resurrection) came to him and asked him,", "comment": "sn This remark is best regarded as a parenthetical note by the author.
tn Grk \u201cand asked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated.
sn See the note on Sadducees in 3:7."}, {"pk": 2848617, "translation": "NET", "book": 40, "chapter": 22, "verse": 24, "text": "\u201cTeacher, Moses said, \u2018If a man dies without having children, his brother must marry the widow and father children for his brother.\u2019", "comment": "tn Grk \u201cand raise up seed,\u201d an idiom for fathering children (L&N 23.59).
sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1\u201312; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5\u201310. The brother of a man who died without a son had an obligation to marry his brother\u2019s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage."}, {"pk": 2848618, "translation": "NET", "book": 40, "chapter": 22, "verse": 25, "text": "Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother."}, {"pk": 2848619, "translation": "NET", "book": 40, "chapter": 22, "verse": 26, "text": "The second did the same, and the third, down to the seventh."}, {"pk": 2848620, "translation": "NET", "book": 40, "chapter": 22, "verse": 27, "text": "Last of all, the woman died.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848621, "translation": "NET", "book": 40, "chapter": 22, "verse": 28, "text": "In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.\u201d", "comment": "tn Grk \u201cFor all had her.\u201d"}, {"pk": 2848622, "translation": "NET", "book": 40, "chapter": 22, "verse": 29, "text": "Jesus answered them, \u201cYou are deceived, because you don\u2019t know the scriptures or the power of God.", "comment": "tn Or \u201cmistaken\u201d (cf. BDAG 822 s.v. \u03c0\u03bb\u03b1\u03bd\u03ac\u03c9 2.c.\u03b3).
tn Grk \u201cAnd answering, Jesus said to them.\u201d This is somewhat redundant and has been simplified in the translation."}, {"pk": 2848623, "translation": "NET", "book": 40, "chapter": 22, "verse": 30, "text": "For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.", "comment": "tc Most witnesses have \u201cof God\u201d after \u201cangels,\u201d although some mss read \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03b9 \u03b8\u03b5\u03bf\u1fe6 (angeloi qeou; \u05d0 L \u00cb13 {28} 33 892 1241 1424 al) while others have \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03b9 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (angeloi tou qeou; W 0102 0161 \u00cf). Whether with or without the article, the reading \u201cof God\u201d appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D \u0398 {0233} \u00cb1 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23)."}, {"pk": 2848624, "translation": "NET", "book": 40, "chapter": 22, "verse": 31, "text": "Now as for the resurrection of the dead, have you not read what was spoken to you by God,", "comment": "tn Grk \u201cspoken to you by God, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03bf\u03c2 (legontos) is redundant here in contemporary English and has not been translated."}, {"pk": 2848625, "translation": "NET", "book": 40, "chapter": 22, "verse": 32, "text": "\u2018I am the God of Abraham, the God of Isaac, and the God of Jacob\u2019? He is not the God of the dead but of the living!\u201d", "comment": "sn A quotation from Exod 3:6.
sn He is not God of the dead but of the living. Jesus\u2019 point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised."}, {"pk": 2848626, "translation": "NET", "book": 40, "chapter": 22, "verse": 33, "text": "When the crowds heard this, they were amazed at his teaching."}, {"pk": 2848627, "translation": "NET", "book": 40, "chapter": 22, "verse": 34, "text": "Now when the Pharisees heard that he had silenced the Sadducees, they assembled together.", "comment": "sn See the note on Sadducees in 3:7.
sn See the note on Pharisees in 3:7.
tn Grk \u201cfor the same.\u201d That is, for the same purpose that the Sadducees had of testing Jesus."}, {"pk": 2848628, "translation": "NET", "book": 40, "chapter": 22, "verse": 35, "text": "And one of them, an expert in religious law, asked him a question to test him:", "comment": "tn Traditionally, \u201ca lawyer.\u201d This was an expert in the interpretation of the Mosaic law.
tn Grk \u201ctesting.\u201d The participle, however, is telic in force."}, {"pk": 2848629, "translation": "NET", "book": 40, "chapter": 22, "verse": 36, "text": "\u201cTeacher, which commandment in the law is the greatest?\u201d", "comment": "tn Or possibly \u201cWhat sort of commandment in the law is great?\u201d"}, {"pk": 2848630, "translation": "NET", "book": 40, "chapter": 22, "verse": 37, "text": "Jesus said to him, \u201c\u2018Love the Lord your God with all your heart, with all your soul, and with all your mind.\u2019", "comment": "sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one\u2019s being.
tn Grk \u201cAnd he\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cYou will love.\u201d The future indicative is used here with imperatival force (see ExSyn 452 and 569)."}, {"pk": 2848631, "translation": "NET", "book": 40, "chapter": 22, "verse": 38, "text": "This is the first and greatest commandment.", "comment": "tn Grk \u201cthe great and first.\u201d"}, {"pk": 2848632, "translation": "NET", "book": 40, "chapter": 22, "verse": 39, "text": "The second is like it: \u2018Love your neighbor as yourself.\u2019", "comment": "sn A quotation from Lev 19:18."}, {"pk": 2848633, "translation": "NET", "book": 40, "chapter": 22, "verse": 40, "text": "All the law and the prophets depend on these two commandments.\u201d", "comment": "tn Grk \u201chang.\u201d The verb \u03ba\u03c1\u03b5\u03bc\u03ac\u03bd\u03bd\u03c5\u03bc\u03b9 (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b)."}, {"pk": 2848634, "translation": "NET", "book": 40, "chapter": 22, "verse": 41, "text": "While the Pharisees were assembled, Jesus asked them a question:", "comment": "tn Grk \u201casked them a question, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is somewhat redundant here in contemporary English and has not been translated.
tn Here \u03b4\u03ad (de) has not been translated.
sn See the note on Pharisees in 3:7."}, {"pk": 2848635, "translation": "NET", "book": 40, "chapter": 22, "verse": 42, "text": "\u201cWhat do you think about the Christ? Whose son is he?\u201d They said, \u201cThe son of David.\u201d", "comment": "sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David\u2019s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2848636, "translation": "NET", "book": 40, "chapter": 22, "verse": 43, "text": "He said to them, \u201cHow then does David by the Spirit call him \u2018Lord,\u2019 saying,"}, {"pk": 2848637, "translation": "NET", "book": 40, "chapter": 22, "verse": 44, "text": "\u2018The Lord said to my lord, \u201cSit at my right hand, until I put your enemies under your feet\u201d\u2019?", "comment": "sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord\u2019s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king\u2019s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
sn A quotation from Ps 110:1."}, {"pk": 2848638, "translation": "NET", "book": 40, "chapter": 22, "verse": 45, "text": "If David then calls him \u2018Lord,\u2019 how can he be his son?\u201d", "comment": "tn Grk \u201chow is he his son?\u201d"}, {"pk": 2848639, "translation": "NET", "book": 40, "chapter": 22, "verse": 46, "text": "No one was able to answer him a word, and from that day on no one dared to question him any longer.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848640, "translation": "NET", "book": 40, "chapter": 23, "verse": 1, "text": "Then Jesus said to the crowds and to his disciples,"}, {"pk": 2848641, "translation": "NET", "book": 40, "chapter": 23, "verse": 2, "text": "\u201cThe experts in the law and the Pharisees sit on Moses\u2019 seat.", "comment": "tn Grk \u201csaying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated.
sn See the note on Pharisees in 3:7.
tn Or \u201cThe scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848642, "translation": "NET", "book": 40, "chapter": 23, "verse": 3, "text": "Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach.", "comment": "tn Grk \u201cfor they say and do not do.\u201d"}, {"pk": 2848643, "translation": "NET", "book": 40, "chapter": 23, "verse": 4, "text": "They tie up heavy loads, hard to carry, and put them on men\u2019s shoulders, but they themselves are not willing even to lift a finger to move them.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848644, "translation": "NET", "book": 40, "chapter": 23, "verse": 5, "text": "They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
tn The term \u03ba\u03c1\u03ac\u03c3\u03c0\u03b5\u03b4\u03bf\u03bd (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, \u201cIn Mt 23:5 \u03ba\u03c1\u03ac\u03c3\u03c0\u03b5\u03b4\u03bf\u03bd denotes the tassels worn at the four corners of the outer garment (see 6.194).\u201dsn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12)."}, {"pk": 2848645, "translation": "NET", "book": 40, "chapter": 23, "verse": 6, "text": "They love the place of honor at banquets and the best seats in the synagogues", "comment": "sn See the note on synagogues in 4:23.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848646, "translation": "NET", "book": 40, "chapter": 23, "verse": 7, "text": "and elaborate greetings in the marketplaces, and to have people call them \u2018Rabbi.\u2019", "comment": "sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498."}, {"pk": 2848647, "translation": "NET", "book": 40, "chapter": 23, "verse": 8, "text": "But you are not to be called \u2018Rabbi,\u2019 for you have one Teacher and you are all brothers."}, {"pk": 2848648, "translation": "NET", "book": 40, "chapter": 23, "verse": 9, "text": "And call no one your \u2018father\u2019 on earth, for you have one Father, who is in heaven."}, {"pk": 2848649, "translation": "NET", "book": 40, "chapter": 23, "verse": 10, "text": "Nor are you to be called \u2018teacher,\u2019 for you have one teacher, the Christ.", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2848650, "translation": "NET", "book": 40, "chapter": 23, "verse": 11, "text": "The greatest among you will be your servant.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848651, "translation": "NET", "book": 40, "chapter": 23, "verse": 12, "text": "And whoever exalts himself will be humbled, and whoever humbles himself will be exalted."}, {"pk": 2848652, "translation": "NET", "book": 40, "chapter": 23, "verse": 13, "text": "\u201cBut woe to you, experts in the law and you Pharisees, hypocrites! You keep locking people out of the kingdom of heaven! For you neither enter nor permit those trying to enter to go in.", "comment": "tc The most important mss (\u05d0 B D L Z \u0398 \u00cb1 33 892* pc and several versional witnesses) do not have 23:14 \u201cWoe to you experts in the law and you Pharisees, hypocrites! You devour widows\u2019 property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.\u201d Part or all of the verse is contained (either after v. 12 or after v. 13) in W 0102 0107 \u00cb13 \u00cf and several versions, but it is almost certainly not original. The present translation follows NA27 in omitting the verse number as well, a procedure also followed by a number of other modern translations. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually.
tn Or \u201cscribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
tn Grk \u201cWoe to you\u2026because you\u2026\u201d The causal particle \u1f45\u03c4\u03b9 (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
tn Grk \u201cbecause you are closing the kingdom of heaven before people.\u201d"}, {"pk": 2848653, "translation": "NET", "book": 40, "chapter": 23, "verse": 15, "text": "\u201cWoe to you, experts in the law and you Pharisees, hypocrites! You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves!", "comment": "tn Or \u201cscribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
tn Grk \u201ca son of Gehenna.\u201d Expressions constructed with \u03c5\u1f31\u03cc\u03c2 (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means \u201ca person who belongs to hell.\u201dsn See the note on the word hell in 5:22.
tn Grk \u201cwhen he becomes [one].\u201d
tn Or \u201cone proselyte.\u201d"}, {"pk": 2848654, "translation": "NET", "book": 40, "chapter": 23, "verse": 16, "text": "\u201cWoe to you, blind guides, who say, \u2018Whoever swears by the temple is bound by nothing. But whoever swears by the gold of the temple is bound by the oath.\u2019", "comment": "tn Grk \u201cWhoever swears by the temple, it is nothing.\u201d"}, {"pk": 2848655, "translation": "NET", "book": 40, "chapter": 23, "verse": 17, "text": "Blind fools! Which is greater, the gold or the temple that makes the gold sacred?"}, {"pk": 2848656, "translation": "NET", "book": 40, "chapter": 23, "verse": 18, "text": "And, \u2018Whoever swears by the altar is bound by nothing. But if anyone swears by the gift on it he is bound by the oath.\u2019", "comment": "tn Grk \u201cWhoever swears by the altar, it is nothing.\u201d"}, {"pk": 2848657, "translation": "NET", "book": 40, "chapter": 23, "verse": 19, "text": "You are blind! For which is greater, the gift or the altar that makes the gift sacred?"}, {"pk": 2848658, "translation": "NET", "book": 40, "chapter": 23, "verse": 20, "text": "So whoever swears by the altar swears by it and by everything on it."}, {"pk": 2848659, "translation": "NET", "book": 40, "chapter": 23, "verse": 21, "text": "And whoever swears by the temple swears by it and the one who dwells in it."}, {"pk": 2848660, "translation": "NET", "book": 40, "chapter": 23, "verse": 22, "text": "And whoever swears by heaven swears by the throne of God and the one who sits on it."}, {"pk": 2848661, "translation": "NET", "book": 40, "chapter": 23, "verse": 23, "text": "\u201cWoe to you, experts in the law and you Pharisees, hypocrites! You give a tenth of mint, dill, and cumin, yet you neglect what is more important in the law \u2014 justice, mercy, and faithfulness! You should have done these things without neglecting the others.", "comment": "tn Or \u201cyou tithe mint.\u201d
tc \u2021 Many witnesses (B C K L W \u0394 0102 33 565 892 pm) have \u03b4\u03ad (de, \u201cbut\u201d) after \u03c4\u03b1\u1fe6\u03c4\u03b1 (tauta, \u201cthese things\u201d), while many others lack it (\u05d0 D \u0393 \u0398 \u00cb1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
tn Or \u201cscribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning."}, {"pk": 2848662, "translation": "NET", "book": 40, "chapter": 23, "verse": 24, "text": "Blind guides! You strain out a gnat yet swallow a camel!", "comment": "tn Grk \u201cBlind guides who strain out a gnat yet who swallow a camel!\u201d"}, {"pk": 2848663, "translation": "NET", "book": 40, "chapter": 23, "verse": 25, "text": "\u201cWoe to you, experts in the law and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.", "comment": "tn Or \u201cscribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848664, "translation": "NET", "book": 40, "chapter": 23, "verse": 26, "text": "Blind Pharisee! First clean the inside of the cup, so that the outside may become clean too!", "comment": "tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (\u05d0 B C L W 0102 0281 \u00cb13 33 \u00cf lat co) have \u201cand the dish\u201d (\u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03bf\u03c2, kai th\" paroyido\") after \u201ccup,\u201d while few important witnesses (D \u0398 \u00cb1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since \u201cand the dish\u201d is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201cits\u201d) with \u03c4\u1f78 \u1f10\u03ba\u03c4\u03cc\u03c2 (to ekto\", \u201cthe outside\u201d) in some of the same witnesses that have the longer reading (viz., B* \u00cb13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change \u03b1\u1f50\u03c4\u03bf\u1fe6 to the plural pronoun \u03b1\u1f50\u03c4\u1ff6\u03bd (aujtwn, \u201ctheir\u201d). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred."}, {"pk": 2848665, "translation": "NET", "book": 40, "chapter": 23, "verse": 27, "text": "\u201cWoe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean.", "comment": "tn Or \u201cscribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
sn This was an idiom for hypocrisy \u2013 just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. \u03c4\u03bf\u1fd6\u03c7\u03bf\u03c2). See Deut 28:22; Ezek 13:10\u201316; Acts 23:3."}, {"pk": 2848666, "translation": "NET", "book": 40, "chapter": 23, "verse": 28, "text": "In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness."}, {"pk": 2848667, "translation": "NET", "book": 40, "chapter": 23, "verse": 29, "text": "\u201cWoe to you, experts in the law and you Pharisees, hypocrites! You build tombs for the prophets and decorate the graves of the righteous.", "comment": "tn Grk \u201cBecause you.\u201d Here \u1f45\u03c4\u03b9 (Joti) has not been translated.
tn Or \u201cscribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
tn Or perhaps \u201cthe monuments\u201d (see L&N 7.75-76)."}, {"pk": 2848668, "translation": "NET", "book": 40, "chapter": 23, "verse": 30, "text": "And you say, \u2018If we had lived in the days of our ancestors, we would not have participated with them in shedding the blood of the prophets.\u2019", "comment": "tn Grk \u201cfathers\u201d (so also in v. 32)."}, {"pk": 2848669, "translation": "NET", "book": 40, "chapter": 23, "verse": 31, "text": "By saying this you testify against yourselves that you are descendants of those who murdered the prophets."}, {"pk": 2848670, "translation": "NET", "book": 40, "chapter": 23, "verse": 32, "text": "Fill up then the measure of your ancestors!"}, {"pk": 2848671, "translation": "NET", "book": 40, "chapter": 23, "verse": 33, "text": "You snakes, you offspring of vipers! How will you escape being condemned to hell?", "comment": "tn Grk \u201cthe judgment of Gehenna.\u201dsn See the note on the word hell in 5:22."}, {"pk": 2848672, "translation": "NET", "book": 40, "chapter": 23, "verse": 34, "text": "\u201cFor this reason I am sending you prophets and wise men and experts in the law, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town,", "comment": "sn See the note on synagogues in 4:23.
tn Or \u201cscribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
tn BDAG 620 s.v. \u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9 1.a states, \u201cof flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss \u201933) w. acc. of pers. Mt 10:17; 23:34.\u201d
sn See the note on crucified in 20:19.
tn Grk \u201cbehold I am sending.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848673, "translation": "NET", "book": 40, "chapter": 23, "verse": 35, "text": "so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the temple and the altar.", "comment": "sn Spelling of this name (\u0392\u03b1\u03c1\u03b1\u03c7\u03af\u03bf\u03c5, Baraciou) varies among the English versions: \u201cBarachiah\u201d (RSV, NRSV); \u201cBerechiah\u201d (NASB); \u201cBerachiah\u201d (NIV)."}, {"pk": 2848674, "translation": "NET", "book": 40, "chapter": 23, "verse": 36, "text": "I tell you the truth, this generation will be held responsible for all these things!", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201call these things will come on this generation.\u201d"}, {"pk": 2848675, "translation": "NET", "book": 40, "chapter": 23, "verse": 37, "text": "\u201cO Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it!", "comment": "sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
sn The double use of the city\u2019s name betrays intense emotion.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Although the opening address (\u201cJerusalem, Jerusalem\u201d) is direct (second person), the remainder of this sentence in the Greek text is third person (\u201cwho kills the prophets and stones those sent to her\u201d). The following sentences then revert to second person (\u201cyour\u2026 you\u201d), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (\u201cyou who kill\u2026 sent to you\u201d).
tn Grk \u201cyou were not willing.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2848676, "translation": "NET", "book": 40, "chapter": 23, "verse": 38, "text": "Look, your house is left to you desolate!"}, {"pk": 2848677, "translation": "NET", "book": 40, "chapter": 23, "verse": 39, "text": "For I tell you, you will not see me from now until you say, \u2018Blessed is the one who comes in the name of the Lord!\u2019\u201d", "comment": "sn A quotation from Ps 118:26."}, {"pk": 2848678, "translation": "NET", "book": 40, "chapter": 24, "verse": 1, "text": "Now as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings.", "comment": "sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it \u201cimmensely opulent.\u201d Josephus compared it to a beautiful snowcapped mountain.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2848679, "translation": "NET", "book": 40, "chapter": 24, "verse": 2, "text": "And he said to them, \u201cDo you see all these things? I tell you the truth, not one stone will be left on another. All will be torn down!\u201d", "comment": "tn Grk \u201canswering, he said to them.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (ajpokriqei\") is redundant in English and has not been translated.
tn Grk \u201cnot one stone will be left here on another which will not be thrown down.\u201d
sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848680, "translation": "NET", "book": 40, "chapter": 24, "verse": 3, "text": "As he was sitting on the Mount of Olives, his disciples came to him privately and said, \u201cTell us, when will these things happen? And what will be the sign of your coming and of the end of the age?\u201d", "comment": "sn Because the phrase these things is plural, more than the temple\u2019s destruction is in view. The question may presuppose that such a catastrophe signals the end.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848681, "translation": "NET", "book": 40, "chapter": 24, "verse": 4, "text": "Jesus answered them, \u201cWatch out that no one misleads you.", "comment": "tn Grk \u201canswering, Jesus said to them.\u201d This is somewhat redundant and has been simplified in the translation.
tn Or \u201cBe on guard.\u201d"}, {"pk": 2848682, "translation": "NET", "book": 40, "chapter": 24, "verse": 5, "text": "For many will come in my name, saying, \u2018I am the Christ,\u2019 and they will mislead many.", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2848683, "translation": "NET", "book": 40, "chapter": 24, "verse": 6, "text": "You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come.", "comment": "tn Grk \u201cit is not yet the end.\u201d"}, {"pk": 2848684, "translation": "NET", "book": 40, "chapter": 24, "verse": 7, "text": "For nation will rise up in arms against nation, and kingdom against kingdom. And there will be famines and earthquakes in various places.", "comment": "tc Most witnesses (C \u0398 0102 \u00cb1,13 \u00cf) have \u201cand plagues\u201d (\u03ba\u03b1\u1f76 \u03bb\u03bf\u03b9\u03bc\u03bf\u03af, kai loimoi) between \u201cfamines\u201d (\u03bb\u03b9\u03bc\u03bf\u03af, limoi) and \u201cearthquakes\u201d (\u03c3\u03b5\u03b9\u03c3\u03bc\u03bf\u03af, seismoi), while others have \u201cplagues and famines and earthquakes\u201d (L W 33 pc lat). The similarities between \u03bb\u03b9\u03bc\u03bf\u03af and \u03bb\u03bf\u03b9\u03bc\u03bf\u03af could explain how \u03ba\u03b1\u1f76 \u03bb\u03bf\u03b9\u03bc\u03bf\u03af might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order \u03bb\u03bf\u03b9\u03bc\u03bf\u1f76 \u03ba\u03b1\u1f76 \u03bb\u03b9\u03bc\u03bf\u03af there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([\u05d0] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
tn For the translation \u201crise up in arms\u201d see L&N 55.2.
sn See Isa 5:13\u201314; 13:6\u201316; Hag 2:6\u20137; Zech 14:4."}, {"pk": 2848685, "translation": "NET", "book": 40, "chapter": 24, "verse": 8, "text": "All these things are the beginning of birth pains.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848686, "translation": "NET", "book": 40, "chapter": 24, "verse": 9, "text": "\u201cThen they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name.", "comment": "sn See Matt 5:10\u201312; 1 Cor 1:25\u201331.
tn Or \u201call the Gentiles\u201d (the same Greek word may be translated \u201cnations\u201d or \u201cGentiles\u201d)."}, {"pk": 2848687, "translation": "NET", "book": 40, "chapter": 24, "verse": 10, "text": "Then many will be led into sin, and they will betray one another and hate one another.", "comment": "tn Or \u201cmany will fall away.\u201d This could also refer to apostasy."}, {"pk": 2848688, "translation": "NET", "book": 40, "chapter": 24, "verse": 11, "text": "And many false prophets will appear and deceive many,", "comment": "tn Or \u201cand lead many astray.\u201d"}, {"pk": 2848689, "translation": "NET", "book": 40, "chapter": 24, "verse": 12, "text": "and because lawlessness will increase so much, the love of many will grow cold."}, {"pk": 2848690, "translation": "NET", "book": 40, "chapter": 24, "verse": 13, "text": "But the person who endures to the end will be saved.", "comment": "sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials."}, {"pk": 2848691, "translation": "NET", "book": 40, "chapter": 24, "verse": 14, "text": "And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, and then the end will come.", "comment": "tn Or \u201call the Gentiles\u201d (the same Greek word may be translated \u201cnations\u201d or \u201cGentiles\u201d)."}, {"pk": 2848692, "translation": "NET", "book": 40, "chapter": 24, "verse": 15, "text": "\u201cSo when you see the abomination of desolation \u2014 spoken about by Daniel the prophet \u2014 standing in the holy place (let the reader understand),", "comment": "sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel\u2019s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus\u2019 perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10)."}, {"pk": 2848693, "translation": "NET", "book": 40, "chapter": 24, "verse": 16, "text": "then those in Judea must flee to the mountains.", "comment": "sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5."}, {"pk": 2848694, "translation": "NET", "book": 40, "chapter": 24, "verse": 17, "text": "The one on the roof must not come down to take anything out of his house,", "comment": "sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one\u2019s home."}, {"pk": 2848695, "translation": "NET", "book": 40, "chapter": 24, "verse": 18, "text": "and the one in the field must not turn back to get his cloak."}, {"pk": 2848696, "translation": "NET", "book": 40, "chapter": 24, "verse": 19, "text": "Woe to those who are pregnant and to those who are nursing their babies in those days!", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848697, "translation": "NET", "book": 40, "chapter": 24, "verse": 20, "text": "Pray that your flight may not be in winter or on a Sabbath.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848698, "translation": "NET", "book": 40, "chapter": 24, "verse": 21, "text": "For then there will be great suffering unlike anything that has happened from the beginning of the world until now, or ever will happen.", "comment": "tn Traditionally, \u201cgreat tribulation.\u201d
sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation."}, {"pk": 2848699, "translation": "NET", "book": 40, "chapter": 24, "verse": 22, "text": "And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short."}, {"pk": 2848700, "translation": "NET", "book": 40, "chapter": 24, "verse": 23, "text": "Then if anyone says to you, \u2018Look, here is the Christ!\u2019 or \u2018There he is!\u2019 do not believe him.", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2848701, "translation": "NET", "book": 40, "chapter": 24, "verse": 24, "text": "For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.", "comment": "tn Or \u201cfalse christs\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d"}, {"pk": 2848702, "translation": "NET", "book": 40, "chapter": 24, "verse": 25, "text": "Remember, I have told you ahead of time.", "comment": "tn Or \u201cPay attention!\u201d Grk \u201cBehold.\u201d"}, {"pk": 2848703, "translation": "NET", "book": 40, "chapter": 24, "verse": 26, "text": "So then, if someone says to you, \u2018Look, he is in the wilderness,\u2019 do not go out, or \u2018Look, he is in the inner rooms,\u2019 do not believe him.", "comment": "tn Or \u201cin the desert.\u201d
tn Grk \u201cthey say.\u201d The third person plural is used here as an indefinite and translated \u201csomeone\u201d (ExSyn 402)."}, {"pk": 2848704, "translation": "NET", "book": 40, "chapter": 24, "verse": 27, "text": "For just like the lightning comes from the east and flashes to the west, so the coming of the Son of Man will be.", "comment": "sn The Son of Man\u2019s coming in power will be sudden and obvious like lightning. No one will need to point it out."}, {"pk": 2848705, "translation": "NET", "book": 40, "chapter": 24, "verse": 28, "text": "Wherever the corpse is, there the vultures will gather.", "comment": "tn The same Greek term can refer to \u201ceagles\u201d or \u201cvultures\u201d (L&N 4.42; BDAG 22 s.v. \u1f00\u03b5\u03c4\u03cc\u03c2), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.sn Jesus\u2019 answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37.
tn Grk \u201cwill be gathered.\u201d The passive construction has been translated as an active one in English."}, {"pk": 2848706, "translation": "NET", "book": 40, "chapter": 24, "verse": 29, "text": "\u201cImmediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, \u201cthe heavenly bodies,\u201d NIV) this is not as likely.
tn Traditionally, \u201ctribulation.\u201d"}, {"pk": 2848707, "translation": "NET", "book": 40, "chapter": 24, "verse": 30, "text": "Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory.", "comment": "tn Here \u03c4\u03cc\u03c4\u03b5 (tote, \u201cthen\u201d) has not been translated to avoid redundancy in English.
sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Or \u201cin the sky\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven,\u201d depending on the context.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848708, "translation": "NET", "book": 40, "chapter": 24, "verse": 31, "text": "And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven to the other.", "comment": "tn Or \u201cof the sky\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven,\u201d depending on the context."}, {"pk": 2848709, "translation": "NET", "book": 40, "chapter": 24, "verse": 32, "text": "\u201cLearn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848710, "translation": "NET", "book": 40, "chapter": 24, "verse": 33, "text": "So also you, when you see all these things, know that he is near, right at the door.", "comment": "tn The verb \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03b5\u03c4\u03b5 (ginwskete, \u201cknow\u201d) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event."}, {"pk": 2848711, "translation": "NET", "book": 40, "chapter": 24, "verse": 34, "text": "I tell you the truth, this generation will not pass away until all these things take place.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning \u201crace\u201d and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term \u03b3\u03b5\u03bd\u03b5\u03ac (genea) can have this meaning. Two other options are possible. (2) Generation might mean \u201cthis type of generation\u201d and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to \u201cthe generation that sees the signs of the end\u201d (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession."}, {"pk": 2848712, "translation": "NET", "book": 40, "chapter": 24, "verse": 35, "text": "Heaven and earth will pass away, but my words will never pass away.", "comment": "sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10\u201311."}, {"pk": 2848713, "translation": "NET", "book": 40, "chapter": 24, "verse": 36, "text": "\u201cBut as for that day and hour no one knows it \u2014 not even the angels in heaven \u2014 except the Father alone.", "comment": "tc \u2021 Some important witnesses, including early Alexandrian and Western mss (\u05d0*,2 B D \u0398 \u00cb13 pc it vgmss Irlat Hiermss), have the additional words \u03bf\u1f50\u03b4\u1f72 \u1f41 \u03c5\u1f31\u03cc\u03c2 (oude Jo Juios, \u201cnor the son\u201d) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (\u201cexcept the Father alone\u201d) already implies this. Further, the parallel in Mark 13:32 has \u03bf\u1f50\u03b4\u1f72 \u1f41 \u03c5\u1f31\u03cc\u03c2, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of \u201cneither the Son\u201d is due to the scribes. In keeping with Matthew\u2019s general softening of Mark\u2019s harsh statements throughout his Gospel, it is more likely that the absence of \u201cneither the Son\u201d is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of \u05d0 as well as L W \u00cb1 33 \u00cf vg sy co Hiermss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising \u03bf\u1f50\u03b4\u1f72 \u1f41 \u03c5\u1f31\u03cc\u03c2 at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA27 includes \u03bf\u1f50\u03b4\u1f72 \u1f41 \u03c5\u1f31\u03cc\u03c2 here."}, {"pk": 2848714, "translation": "NET", "book": 40, "chapter": 24, "verse": 37, "text": "For just like the days of Noah were, so the coming of the Son of Man will be.", "comment": "sn Like the days of Noah, the time of the flood in Gen 6:5\u20138:22, the judgment will come as a surprise as people live their day to day lives."}, {"pk": 2848715, "translation": "NET", "book": 40, "chapter": 24, "verse": 38, "text": "For in those days before the flood, people were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.", "comment": "tn Grk \u201cthey,\u201d but in an indefinite sense, \u201cpeople.\u201d"}, {"pk": 2848716, "translation": "NET", "book": 40, "chapter": 24, "verse": 39, "text": "And they knew nothing until the flood came and took them all away. It will be the same at the coming of the Son of Man.", "comment": "sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
tn Grk \u201cSo also will be the coming of the Son of Man.\u201d"}, {"pk": 2848717, "translation": "NET", "book": 40, "chapter": 24, "verse": 40, "text": "Then there will be two men in the field; one will be taken and one left.", "comment": "sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) and those left behind are judged. The imagery, however, is not directly tied to the identification of the two groups. Its primary purpose in context is to picture the sudden, surprising separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man."}, {"pk": 2848718, "translation": "NET", "book": 40, "chapter": 24, "verse": 41, "text": "There will be two women grinding grain with a mill; one will be taken and one left.", "comment": "tn According to L&N 46.16, this refers to a hand mill normally operated by two women."}, {"pk": 2848719, "translation": "NET", "book": 40, "chapter": 24, "verse": 42, "text": "\u201cTherefore stay alert, because you do not know on what day your Lord will come.", "comment": "tc Most later mss (L 0281 \u00cf lat) have here \u1f65\u03c1\u1fb3 ({wra, \u201chour\u201d) instead of \u1f21\u03bc\u03ad\u03c1\u03b1 (Jemera, \u201cday\u201d). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for \u1f21\u03bc\u03ad\u03c1\u1fb3 ({\u05d0 B C D W \u0394 \u0398 \u00cb13 33 892 1424, as well as several versions and fathers}), the more general term is surely correct."}, {"pk": 2848720, "translation": "NET", "book": 40, "chapter": 24, "verse": 43, "text": "But understand this: If the owner of the house had known at what time of night the thief was coming, he would have been alert and would not have let his house be broken into.", "comment": "sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15."}, {"pk": 2848721, "translation": "NET", "book": 40, "chapter": 24, "verse": 44, "text": "Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him.", "comment": "sn Jesus made clear that his coming could not be timed, and suggested it would take some time \u2013 so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him)."}, {"pk": 2848722, "translation": "NET", "book": 40, "chapter": 24, "verse": 45, "text": "\u201cWho then is the faithful and wise slave, whom the master has put in charge of his household, to give the other slaves their food at the proper time?", "comment": "tn Grk \u201cgive them.\u201d
tn See the note on the word \u201cslave\u201d in 8:9."}, {"pk": 2848723, "translation": "NET", "book": 40, "chapter": 24, "verse": 46, "text": "Blessed is that slave whom the master finds at work when he comes.", "comment": "tn That is, doing his job, doing what he is supposed to be doing."}, {"pk": 2848724, "translation": "NET", "book": 40, "chapter": 24, "verse": 47, "text": "I tell you the truth, the master will put him in charge of all his possessions.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201che\u201d; the referent (the master) has been specified in the translation for clarity."}, {"pk": 2848725, "translation": "NET", "book": 40, "chapter": 24, "verse": 48, "text": "But if that evil slave should say to himself, \u2018My master is staying away a long time,\u2019", "comment": "tn Grk \u201cshould say in his heart.\u201d
tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb \u201cshould say\u201d)."}, {"pk": 2848726, "translation": "NET", "book": 40, "chapter": 24, "verse": 49, "text": "and he begins to beat his fellow slaves and to eat and drink with drunkards,"}, {"pk": 2848727, "translation": "NET", "book": 40, "chapter": 24, "verse": 50, "text": "then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee,"}, {"pk": 2848728, "translation": "NET", "book": 40, "chapter": 24, "verse": 51, "text": "and will cut him in two, and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.", "comment": "tn The verb \u03b4\u03b9\u03c7\u03bf\u03c4\u03bf\u03bc\u03ad\u03c9 (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as \u201cpunish\u201d is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12)."}, {"pk": 2848729, "translation": "NET", "book": 40, "chapter": 25, "verse": 1, "text": "\u201cAt that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom."}, {"pk": 2848730, "translation": "NET", "book": 40, "chapter": 25, "verse": 2, "text": "Five of the virgins were foolish, and five were wise.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cFive of them.\u201d"}, {"pk": 2848731, "translation": "NET", "book": 40, "chapter": 25, "verse": 3, "text": "When the foolish ones took their lamps, they did not take extra olive oil with them.", "comment": "tn The word \u201cextra\u201d is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
tn On the use of olive oil in lamps, see L&N 6.202.
tn Grk \u201cFor when.\u201d Here \u03b3\u03ac\u03c1 (gar) has not been translated."}, {"pk": 2848732, "translation": "NET", "book": 40, "chapter": 25, "verse": 4, "text": "But the wise ones took flasks of olive oil with their lamps."}, {"pk": 2848733, "translation": "NET", "book": 40, "chapter": 25, "verse": 5, "text": "When the bridegroom was delayed a long time, they all became drowsy and fell asleep.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848734, "translation": "NET", "book": 40, "chapter": 25, "verse": 6, "text": "But at midnight there was a shout, \u2018Look, the bridegroom is here! Come out to meet him.\u2019", "comment": "tc \u2021 Most witnesses have \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201c[with] him\u201d) after \u1f00\u03c0\u03ac\u03bd\u03c4\u03b7\u03c3\u03b9\u03bd (apanthsin, \u201cmeeting\u201d), a reading which makes explicit what is already implied in the shorter text (as found in \u05d0 B 700). The translation likewise adds \u201chim\u201d for clarity\u2019s sake even though the word is not considered part of the original text. NA27 has \u03b1\u1f50\u03c4\u03bf\u1fe6 in brackets, indicating doubts as to its authenticity."}, {"pk": 2848735, "translation": "NET", "book": 40, "chapter": 25, "verse": 7, "text": "Then all the virgins woke up and trimmed their lamps."}, {"pk": 2848736, "translation": "NET", "book": 40, "chapter": 25, "verse": 8, "text": "The foolish ones said to the wise, \u2018Give us some of your oil, because our lamps are going out.\u2019", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848737, "translation": "NET", "book": 40, "chapter": 25, "verse": 9, "text": "\u2018No,\u2019 they replied. \u2018There won\u2019t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.\u2019", "comment": "tn Grk \u201cThe wise answered, saying, \u2018No.\u2019\u201d"}, {"pk": 2848738, "translation": "NET", "book": 40, "chapter": 25, "verse": 10, "text": "But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then the door was shut.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2848739, "translation": "NET", "book": 40, "chapter": 25, "verse": 11, "text": "Later, the other virgins came too, saying, \u2018Lord, lord! Let us in!\u2019", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cOpen to us.\u201d"}, {"pk": 2848740, "translation": "NET", "book": 40, "chapter": 25, "verse": 12, "text": "But he replied, \u2018I tell you the truth, I do not know you!\u2019", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201cBut answering, he said.\u201d This is somewhat redundant and has been simplified in the translation."}, {"pk": 2848741, "translation": "NET", "book": 40, "chapter": 25, "verse": 13, "text": "Therefore stay alert, because you do not know the day or the hour.", "comment": "tc Most later mss (C3 \u00cb13 1424c \u00cf) also read here \u201cin which the Son of Man is coming\u201d (\u1f10\u03bd \u1f97 \u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9, en |h Jo Juio\" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({\u00cc35 \u05d0 A B C* D L W \u0394 \u0398 \u00cb1 33 565 892 1424* lat co}) lack this phrase."}, {"pk": 2848742, "translation": "NET", "book": 40, "chapter": 25, "verse": 14, "text": "\u201cFor it is like a man going on a journey, who summoned his slaves and entrusted his property to them.", "comment": "tn See the note on the word \u201cslave\u201d in 8:9."}, {"pk": 2848743, "translation": "NET", "book": 40, "chapter": 25, "verse": 15, "text": "To one he gave five talents, to another two, and to another one, each according to his ability. Then he went on his journey.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn A talent was equal to 6000 denarii. See the note on this term in 18:24."}, {"pk": 2848744, "translation": "NET", "book": 40, "chapter": 25, "verse": 16, "text": "The one who had received five talents went off right away and put his money to work and gained five more.", "comment": "tn Grk \u201ctraded with them.\u201d"}, {"pk": 2848745, "translation": "NET", "book": 40, "chapter": 25, "verse": 17, "text": "In the same way, the one who had two gained two more."}, {"pk": 2848746, "translation": "NET", "book": 40, "chapter": 25, "verse": 18, "text": "But the one who had received one talent went out and dug a hole in the ground and hid his master\u2019s money in it."}, {"pk": 2848747, "translation": "NET", "book": 40, "chapter": 25, "verse": 19, "text": "After a long time, the master of those slaves came and settled his accounts with them.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848748, "translation": "NET", "book": 40, "chapter": 25, "verse": 20, "text": "The one who had received the five talents came and brought five more, saying, \u2018Sir, you entrusted me with five talents. See, I have gained five more.\u2019", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Grk Or \u201cLord; or \u201cMaster\u201d (and so throughout this paragraph)."}, {"pk": 2848749, "translation": "NET", "book": 40, "chapter": 25, "verse": 21, "text": "His master answered, \u2018Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.\u2019", "comment": "tn Grk \u201cHis master said to him.\u201d"}, {"pk": 2848750, "translation": "NET", "book": 40, "chapter": 25, "verse": 22, "text": "The one with the two talents also came and said, \u2018Sir, you entrusted two talents to me. See, I have gained two more.\u2019", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848751, "translation": "NET", "book": 40, "chapter": 25, "verse": 23, "text": "His master answered, \u2018Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.\u2019"}, {"pk": 2848752, "translation": "NET", "book": 40, "chapter": 25, "verse": 24, "text": "Then the one who had received the one talent came and said, \u2018Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed,"}, {"pk": 2848753, "translation": "NET", "book": 40, "chapter": 25, "verse": 25, "text": "so I was afraid, and I went and hid your talent in the ground. See, you have what is yours.\u2019", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848754, "translation": "NET", "book": 40, "chapter": 25, "verse": 26, "text": "But his master answered, \u2018Evil and lazy slave! So you knew that I harvest where I didn\u2019t sow and gather where I didn\u2019t scatter?", "comment": "tn Grk \u201cBut answering, his master said to him.\u201d This is somewhat redundant and has been simplified in the translation."}, {"pk": 2848755, "translation": "NET", "book": 40, "chapter": 25, "verse": 27, "text": "Then you should have deposited my money with the bankers, and on my return I would have received my money back with interest!", "comment": "sn That is, \u201cIf you really feared me you should have done a minimum to get what I asked for.\u201d
tn For the translation \u201cdeposited my money with the bankers,\u201d see L&N 57.216."}, {"pk": 2848756, "translation": "NET", "book": 40, "chapter": 25, "verse": 28, "text": "Therefore take the talent from him and give it to the one who has ten.", "comment": "tn Grk \u201cthe ten talents.\u201d"}, {"pk": 2848757, "translation": "NET", "book": 40, "chapter": 25, "verse": 29, "text": "For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him.", "comment": "tn Grk \u201cto everyone who has, he will be given more.\u201dsn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).
sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either."}, {"pk": 2848758, "translation": "NET", "book": 40, "chapter": 25, "verse": 30, "text": "And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.\u2019"}, {"pk": 2848759, "translation": "NET", "book": 40, "chapter": 25, "verse": 31, "text": "\u201cWhen the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848760, "translation": "NET", "book": 40, "chapter": 25, "verse": 32, "text": "All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848761, "translation": "NET", "book": 40, "chapter": 25, "verse": 33, "text": "He will put the sheep on his right and the goats on his left.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848762, "translation": "NET", "book": 40, "chapter": 25, "verse": 34, "text": "Then the king will say to those on his right, \u2018Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world."}, {"pk": 2848763, "translation": "NET", "book": 40, "chapter": 25, "verse": 35, "text": "For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,"}, {"pk": 2848764, "translation": "NET", "book": 40, "chapter": 25, "verse": 36, "text": "I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.\u2019"}, {"pk": 2848765, "translation": "NET", "book": 40, "chapter": 25, "verse": 37, "text": "Then the righteous will answer him, \u2018Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?", "comment": "tn Grk \u201canswer him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated."}, {"pk": 2848766, "translation": "NET", "book": 40, "chapter": 25, "verse": 38, "text": "When did we see you a stranger and invite you in, or naked and clothe you?", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848767, "translation": "NET", "book": 40, "chapter": 25, "verse": 39, "text": "When did we see you sick or in prison and visit you?\u2019", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848768, "translation": "NET", "book": 40, "chapter": 25, "verse": 40, "text": "And the king will answer them, \u2018I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.\u2019", "comment": "tn Grk \u201canswering, the king will say to them.\u201d This is somewhat redundant and has been simplified in the translation.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited). In this context Jesus is ultimately speaking of his \u201cfollowers\u201d (whether men or women, adults or children), but the familial connotation of \u201cbrothers and sisters\u201d is also important to retain here."}, {"pk": 2848769, "translation": "NET", "book": 40, "chapter": 25, "verse": 41, "text": "\u201cThen he will say to those on his left, \u2018Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848770, "translation": "NET", "book": 40, "chapter": 25, "verse": 42, "text": "For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink."}, {"pk": 2848771, "translation": "NET", "book": 40, "chapter": 25, "verse": 43, "text": "I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.\u2019"}, {"pk": 2848772, "translation": "NET", "book": 40, "chapter": 25, "verse": 44, "text": "Then they too will answer, \u2018Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?\u2019", "comment": "tn Grk \u201cThen they will answer, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated."}, {"pk": 2848773, "translation": "NET", "book": 40, "chapter": 25, "verse": 45, "text": "Then he will answer them, \u2018I tell you the truth, just as you did not do it for one of the least of these, you did not do it for me.\u2019", "comment": "tn Grk \u201canswer them, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848774, "translation": "NET", "book": 40, "chapter": 25, "verse": 46, "text": "And these will depart into eternal punishment, but the righteous into eternal life.\u201d"}, {"pk": 2848775, "translation": "NET", "book": 40, "chapter": 26, "verse": 1, "text": "When Jesus had finished saying all these things, he told his disciples,", "comment": "tn Grk \u201cAnd it happened when.\u201d The introductory phrase \u03ba\u03b1\u1f76 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (kai egeneto, \u201cit happened that\u201d) is redundant in contemporary English and has not been translated."}, {"pk": 2848776, "translation": "NET", "book": 40, "chapter": 26, "verse": 2, "text": "\u201cYou know that after two days the Passover is coming, and the Son of Man will be handed over to be crucified.\u201d", "comment": "sn See the note on crucified in 20:19.
tn Or \u201cwill be delivered up.\u201d"}, {"pk": 2848777, "translation": "NET", "book": 40, "chapter": 26, "verse": 3, "text": "Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas."}, {"pk": 2848778, "translation": "NET", "book": 40, "chapter": 26, "verse": 4, "text": "They planned to arrest Jesus by stealth and kill him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848779, "translation": "NET", "book": 40, "chapter": 26, "verse": 5, "text": "But they said, \u201cNot during the feast, so that there won\u2019t be a riot among the people.\u201d", "comment": "sn The suggestion here is that Jesus was too popular to openly arrest him."}, {"pk": 2848780, "translation": "NET", "book": 40, "chapter": 26, "verse": 6, "text": "Now while Jesus was in Bethany at the house of Simon the leper,"}, {"pk": 2848781, "translation": "NET", "book": 40, "chapter": 26, "verse": 7, "text": "a woman came to him with an alabaster jar of expensive perfumed oil, and she poured it on his head as he was at the table.", "comment": "tn \u039c\u03cd\u03c1\u03bf\u03bd (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year\u2019s pay for an average laborer.
sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
tn Grk \u201cas he was reclining at table.\u201dsn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away."}, {"pk": 2848782, "translation": "NET", "book": 40, "chapter": 26, "verse": 8, "text": "When the disciples saw this, they became indignant and said, \u201cWhy this waste?", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848783, "translation": "NET", "book": 40, "chapter": 26, "verse": 9, "text": "It could have been sold at a high price and the money given to the poor!\u201d", "comment": "tn The words \u201cthe money\u201d are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
tn Here \u03b3\u03ac\u03c1 (gar) has not been translated."}, {"pk": 2848784, "translation": "NET", "book": 40, "chapter": 26, "verse": 10, "text": "When Jesus learned of this, he said to them, \u201cWhy are you bothering this woman? She has done a good service for me.", "comment": "tn Grk \u201cFor she.\u201d Here \u03b3\u03ac\u03c1 (gar) has not been translated.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848785, "translation": "NET", "book": 40, "chapter": 26, "verse": 11, "text": "For you will always have the poor with you, but you will not always have me!", "comment": "tn In the Greek text of this clause, \u201cme\u201d is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation."}, {"pk": 2848786, "translation": "NET", "book": 40, "chapter": 26, "verse": 12, "text": "When she poured this oil on my body, she did it to prepare me for burial.", "comment": "tn Grk \u201cFor when.\u201d Here \u03b3\u03ac\u03c1 (gar) has not been translated."}, {"pk": 2848787, "translation": "NET", "book": 40, "chapter": 26, "verse": 13, "text": "I tell you the truth, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848788, "translation": "NET", "book": 40, "chapter": 26, "verse": 14, "text": "Then one of the twelve, the one named Judas Iscariot, went to the chief priests"}, {"pk": 2848789, "translation": "NET", "book": 40, "chapter": 26, "verse": 15, "text": "and said, \u201cWhat will you give me to betray him into your hands?\u201d So they set out thirty silver coins for him.", "comment": "tn Grk \u201cWhat will you give to me, and I will betray him to you?\u201d"}, {"pk": 2848790, "translation": "NET", "book": 40, "chapter": 26, "verse": 16, "text": "From that time on, Judas began looking for an opportunity to betray him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Grk \u201che\u201d; the referent (Judas) has been specified in the translation for clarity."}, {"pk": 2848791, "translation": "NET", "book": 40, "chapter": 26, "verse": 17, "text": "Now on the first day of the feast of Unleavened Bread the disciples came to Jesus and said, \u201cWhere do you want us to prepare for you to eat the Passover?\u201d", "comment": "tn Grk \u201cthe disciples came to Jesus, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) has been translated as a finite verb to make the sequence of events clear in English.
sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites\u2019 deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel\u2019s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
tn The words \u201cthe feast of\u201d are not in the Greek text, but have been supplied for clarity."}, {"pk": 2848792, "translation": "NET", "book": 40, "chapter": 26, "verse": 18, "text": "He said, \u201cGo into the city to a certain man and tell him, \u2018The Teacher says, \u201cMy time is near. I will observe the Passover with my disciples at your house.\u201d\u2019\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848793, "translation": "NET", "book": 40, "chapter": 26, "verse": 19, "text": "So the disciples did as Jesus had instructed them, and they prepared the Passover.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2848794, "translation": "NET", "book": 40, "chapter": 26, "verse": 20, "text": "When it was evening, he took his place at the table with the twelve.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201che was reclining at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
tc Many witnesses, some of them important, have \u03bc\u03b1\u03b8\u03b7\u03c4\u1ff6\u03bd (maqhtwn, \u201cdisciples\u201d; \u05d0 A L W \u0394 \u0398 33 892 1241 1424 pm lat) or \u03bc\u03b1\u03b8\u03b7\u03c4\u1ff6\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 (maqhtwn autou, \u201chis disciples\u201d; 0281 pc it) after \u03b4\u1f7d\u03b4\u03b5\u03ba\u03b1 (dwdeka, \u201ctwelve\u201d). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with \u03b4\u1f7d\u03b4\u03b5\u03ba\u03b1) has strong support in \u00cc37vid,45vid B D K \u0393 \u00cb1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with \u201cthe twelve\u201d is to be preferred."}, {"pk": 2848795, "translation": "NET", "book": 40, "chapter": 26, "verse": 21, "text": "And while they were eating he said, \u201cI tell you the truth, one of you will betray me.\u201d", "comment": "tn Or \u201cwill hand me over.\u201d
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848796, "translation": "NET", "book": 40, "chapter": 26, "verse": 22, "text": "They became greatly distressed and each one began to say to him, \u201cSurely not I, Lord?\u201d", "comment": "tn The participle \u03bb\u03c5\u03c0\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848797, "translation": "NET", "book": 40, "chapter": 26, "verse": 23, "text": "He answered, \u201cThe one who has dipped his hand into the bowl with me will betray me.", "comment": "tn Grk \u201canswering, he said.\u201d This is somewhat redundant and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated.
sn The one who has dipped his hand into the bowl with me. The point of Jesus\u2019 comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him \u2013 somebody whom no one would suspect. His comment serves to heighten the treachery of Judas\u2019 betrayal."}, {"pk": 2848798, "translation": "NET", "book": 40, "chapter": 26, "verse": 24, "text": "The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.\u201d"}, {"pk": 2848799, "translation": "NET", "book": 40, "chapter": 26, "verse": 25, "text": "Then Judas, the one who would betray him, said, \u201cSurely not I, Rabbi?\u201d Jesus replied, \u201cYou have said it yourself.\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201canswering, Judas.\u201d This is somewhat redundant and has been simplified in the translation. Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to reflect the sequence of events in the narrative."}, {"pk": 2848800, "translation": "NET", "book": 40, "chapter": 26, "verse": 26, "text": "While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, \u201cTake, eat, this is my body.\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848801, "translation": "NET", "book": 40, "chapter": 26, "verse": 27, "text": "And after taking the cup and giving thanks, he gave it to them, saying, \u201cDrink from it, all of you,"}, {"pk": 2848802, "translation": "NET", "book": 40, "chapter": 26, "verse": 28, "text": "for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins.", "comment": "tc Although most witnesses read \u03ba\u03b1\u03b9\u03bd\u1fc6\u03c2 (kainhs, \u201cnew\u201d) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., \u00cc37,45vid \u05d0 B L Z \u0398 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.sn Jesus\u2019 death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
tn Grk \u201cfor this is my blood of the covenant that is poured out for many.\u201d In order to avoid confusion about which is poured out, the translation supplies \u201cblood\u201d twice so that the following phrase clearly modifies \u201cblood,\u201d not \u201ccovenant.\u201d"}, {"pk": 2848803, "translation": "NET", "book": 40, "chapter": 26, "verse": 29, "text": "I tell you, from now on I will not drink of this fruit of the vine until that day when I drink it new with you in my Father\u2019s kingdom.\u201d", "comment": "tn Grk \u201cproduce\u201d (\u201cthe produce of the vine\u201d is a figurative expression for wine).
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848804, "translation": "NET", "book": 40, "chapter": 26, "verse": 30, "text": "After singing a hymn, they went out to the Mount of Olives.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn After singing a hymn. The Hallel Psalms (Pss 113\u2013118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup."}, {"pk": 2848805, "translation": "NET", "book": 40, "chapter": 26, "verse": 31, "text": "Then Jesus said to them, \u201cThis night you will all fall away because of me, for it is written: \u2018I will strike the shepherd, and the sheep of the flock will be scattered.\u2019", "comment": "sn A quotation from Zech 13:7."}, {"pk": 2848806, "translation": "NET", "book": 40, "chapter": 26, "verse": 32, "text": "But after I am raised, I will go ahead of you into Galilee.\u201d"}, {"pk": 2848807, "translation": "NET", "book": 40, "chapter": 26, "verse": 33, "text": "Peter said to him, \u201cIf they all fall away because of you, I will never fall away!\u201d", "comment": "tn Grk \u201canswering, Peter said to him.\u201d This is somewhat redundant and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848808, "translation": "NET", "book": 40, "chapter": 26, "verse": 34, "text": "Jesus said to him, \u201cI tell you the truth, on this night, before the rooster crows, you will deny me three times.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2848809, "translation": "NET", "book": 40, "chapter": 26, "verse": 35, "text": "Peter said to him, \u201cEven if I must die with you, I will never deny you.\u201d And all the disciples said the same thing."}, {"pk": 2848810, "translation": "NET", "book": 40, "chapter": 26, "verse": 36, "text": "Then Jesus went with them to a place called Gethsemane, and he said to the disciples, \u201cSit here while I go over there and pray.\u201d"}, {"pk": 2848811, "translation": "NET", "book": 40, "chapter": 26, "verse": 37, "text": "He took with him Peter and the two sons of Zebedee, and became anguished and distressed."}, {"pk": 2848812, "translation": "NET", "book": 40, "chapter": 26, "verse": 38, "text": "Then he said to them, \u201cMy soul is deeply grieved, even to the point of death. Remain here and stay awake with me.\u201d"}, {"pk": 2848813, "translation": "NET", "book": 40, "chapter": 26, "verse": 39, "text": "Going a little farther, he threw himself down with his face to the ground and prayed, \u201cMy Father, if possible, let this cup pass from me! Yet not what I will, but what you will.\u201d", "comment": "sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8\u20139; Isa 51:17, 19, 22 for this figure.
tn Grk \u201cground, praying and saying.\u201d Here the participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated.
tn Grk \u201cif it is possible.\u201d"}, {"pk": 2848814, "translation": "NET", "book": 40, "chapter": 26, "verse": 40, "text": "Then he came to the disciples and found them sleeping. He said to Peter, \u201cSo, couldn\u2019t you stay awake with me for one hour?", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848815, "translation": "NET", "book": 40, "chapter": 26, "verse": 41, "text": "Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.\u201d"}, {"pk": 2848816, "translation": "NET", "book": 40, "chapter": 26, "verse": 42, "text": "He went away a second time and prayed, \u201cMy Father, if this cup cannot be taken away unless I drink it, your will must be done.\u201d", "comment": "tn Grk \u201cthis\u201d; the referent (the cup) has been specified in the translation for clarity.
tn Grk \u201csaying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant here in contemporary English and has not been translated."}, {"pk": 2848817, "translation": "NET", "book": 40, "chapter": 26, "verse": 43, "text": "He came again and found them sleeping; they could not keep their eyes open.", "comment": "tn Grk \u201cbecause their eyes were weighed down,\u201d an idiom for becoming extremely or excessively sleepy (L&N 23.69)."}, {"pk": 2848818, "translation": "NET", "book": 40, "chapter": 26, "verse": 44, "text": "So leaving them again, he went away and prayed for the third time, saying the same thing once more."}, {"pk": 2848819, "translation": "NET", "book": 40, "chapter": 26, "verse": 45, "text": "Then he came to the disciples and said to them, \u201cAre you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners."}, {"pk": 2848820, "translation": "NET", "book": 40, "chapter": 26, "verse": 46, "text": "Get up, let us go. Look! My betrayer is approaching!\u201d", "comment": "tn Grk \u201cthe one who betrays me.\u201d"}, {"pk": 2848821, "translation": "NET", "book": 40, "chapter": 26, "verse": 47, "text": "While he was still speaking, Judas, one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people.", "comment": "tn Grk \u201cbehold, Judas.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848822, "translation": "NET", "book": 40, "chapter": 26, "verse": 48, "text": "(Now the betrayer had given them a sign, saying, \u201cThe one I kiss is the man. Arrest him!\u201d)", "comment": "tn Grk \u201cThe one I kiss is he.\u201d
tn Grk \u201cthe one who betrays him.\u201d
sn This remark is parenthetical within the narrative and has thus been placed in parentheses."}, {"pk": 2848823, "translation": "NET", "book": 40, "chapter": 26, "verse": 49, "text": "Immediately he went up to Jesus and said, \u201cGreetings, Rabbi,\u201d and kissed him.", "comment": "sn Judas\u2019 act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848824, "translation": "NET", "book": 40, "chapter": 26, "verse": 50, "text": "Jesus said to him, \u201cFriend, do what you are here to do.\u201d Then they came and took hold of Jesus and arrested him.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cand put their hands on Jesus.\u201d"}, {"pk": 2848825, "translation": "NET", "book": 40, "chapter": 26, "verse": 51, "text": "But one of those with Jesus grabbed his sword, drew it out, and struck the high priest\u2019s slave, cutting off his ear.", "comment": "tn Grk \u201cextending his hand, drew out his sword, and struck.\u201d Because rapid motion is implied in the circumstances, the translation \u201cgrabbed\u201d was used.
tn See the note on the word \u201cslave\u201d in 8:9.
tn Grk \u201cAnd behold one.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848826, "translation": "NET", "book": 40, "chapter": 26, "verse": 52, "text": "Then Jesus said to him, \u201cPut your sword back in its place! For all who take hold of the sword will die by the sword.", "comment": "tn The translation \u201cput your sword back in its place\u201d for this phrase is given in L&N 85.52."}, {"pk": 2848827, "translation": "NET", "book": 40, "chapter": 26, "verse": 53, "text": "Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?", "comment": "sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000."}, {"pk": 2848828, "translation": "NET", "book": 40, "chapter": 26, "verse": 54, "text": "How then would the scriptures that say it must happen this way be fulfilled?\u201d"}, {"pk": 2848829, "translation": "NET", "book": 40, "chapter": 26, "verse": 55, "text": "At that moment Jesus said to the crowd, \u201cHave you come out with swords and clubs to arrest me like you would an outlaw? Day after day I sat teaching in the temple courts, yet you did not arrest me.", "comment": "tn Or \u201ca revolutionary.\u201d This term can refer to one who stirs up rebellion: BDAG 594 s.v. \u03bb\u1fc3\u03c3\u03c4\u1f75\u03c2 2 has \u201crevolutionary, insurrectionist, guerrilla\u201d citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus\u2019 time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
tn Grk \u201cand\u201d (\u03ba\u03b1\u03af, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here."}, {"pk": 2848830, "translation": "NET", "book": 40, "chapter": 26, "verse": 56, "text": "But this has happened so that the scriptures of the prophets would be fulfilled.\u201d Then all the disciples left him and fled.", "comment": "tn Grk \u201cBut so that\u201d; the verb \u201chas happened\u201d is implied."}, {"pk": 2848831, "translation": "NET", "book": 40, "chapter": 26, "verse": 57, "text": "Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered.", "comment": "tn Grk \u201cwhere.\u201d
tn Or \u201cwhere the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4."}, {"pk": 2848832, "translation": "NET", "book": 40, "chapter": 26, "verse": 58, "text": "But Peter was following him from a distance, all the way to the high priest\u2019s courtyard. After going in, he sat with the guards to see the outcome.", "comment": "sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848833, "translation": "NET", "book": 40, "chapter": 26, "verse": 59, "text": "The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.", "comment": "tn Grk \u201cNow the.\u201d Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848834, "translation": "NET", "book": 40, "chapter": 26, "verse": 60, "text": "But they did not find anything, though many false witnesses came forward. Finally two came forward", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848835, "translation": "NET", "book": 40, "chapter": 26, "verse": 61, "text": "and declared, \u201cThis man said, \u2018I am able to destroy the temple of God and rebuild it in three days.\u2019\u201d", "comment": "tn Grk \u201cThis one.\u201d"}, {"pk": 2848836, "translation": "NET", "book": 40, "chapter": 26, "verse": 62, "text": "So the high priest stood up and said to him, \u201cHave you no answer? What is this that they are testifying against you?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the false testimony."}, {"pk": 2848837, "translation": "NET", "book": 40, "chapter": 26, "verse": 63, "text": "But Jesus was silent. The high priest said to him, \u201cI charge you under oath by the living God, tell us if you are the Christ, the Son of God.\u201d", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848838, "translation": "NET", "book": 40, "chapter": 26, "verse": 64, "text": "Jesus said to him, \u201cYou have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.\u201d", "comment": "sn An allusion to Dan 7:13 (see also Matt 24:30).
sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name."}, {"pk": 2848839, "translation": "NET", "book": 40, "chapter": 26, "verse": 65, "text": "Then the high priest tore his clothes and declared, \u201cHe has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy!", "comment": "tn Grk \u201cBehold now.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Grk \u201cthe high priest tore his clothes, saying.\u201d"}, {"pk": 2848840, "translation": "NET", "book": 40, "chapter": 26, "verse": 66, "text": "What is your verdict?\u201d They answered, \u201cHe is guilty and deserves death.\u201d", "comment": "tn Grk \u201canswering, they said.\u201d This is somewhat redundant and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cWhat do you think?\u201d
tn Grk \u201che is guilty of death.\u201d L&N 88.313 states, \u201cpertaining to being guilty and thus deserving some particular penalty \u2013 \u2018guilty and deserving, guilty and punishable by.\u2019 \u03bf\u1f31 \u03b4\u1f72 \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 \u03b5\u1f36\u03c0\u03b1\u03bd, \u1fbf\u0395\u03bd\u03bf\u03c7\u03bf\u03c2 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5 \u1f10\u03c3\u03c4\u03af\u03bd \u2018they answered, He is guilty and deserves death\u2019 Mt 26:66.\u201d"}, {"pk": 2848841, "translation": "NET", "book": 40, "chapter": 26, "verse": 67, "text": "Then they spat in his face and struck him with their fists. And some slapped him,"}, {"pk": 2848842, "translation": "NET", "book": 40, "chapter": 26, "verse": 68, "text": "saying, \u201cProphesy for us, you Christ! Who hit you?\u201d", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16.
tn Grk \u201cWho is the one who hit you?\u201dsn Who hit you? This is a variation of one of three ancient games that involved blindfolds."}, {"pk": 2848843, "translation": "NET", "book": 40, "chapter": 26, "verse": 69, "text": "Now Peter was sitting outside in the courtyard. A slave girl came to him and said, \u201cYou also were with Jesus the Galilean.\u201d", "comment": "tn The Greek term here is \u03c0\u03b1\u03b9\u03b4\u03af\u03c3\u03ba\u03b7 (paidiskh), referring to a slave girl or slave woman.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848844, "translation": "NET", "book": 40, "chapter": 26, "verse": 70, "text": "But he denied it in front of them all: \u201cI don\u2019t know what you\u2019re talking about!\u201d", "comment": "tn Grk \u201che denied it\u2026saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated."}, {"pk": 2848845, "translation": "NET", "book": 40, "chapter": 26, "verse": 71, "text": "When he went out to the gateway, another slave girl saw him and said to the people there, \u201cThis man was with Jesus the Nazarene.\u201d", "comment": "tn The words \u201cslave girl\u201d are not in the Greek text, but are implied by the feminine singular form \u1f04\u03bb\u03bb\u03b7 (allh).
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848846, "translation": "NET", "book": 40, "chapter": 26, "verse": 72, "text": "He denied it again with an oath, \u201cI do not know the man!\u201d"}, {"pk": 2848847, "translation": "NET", "book": 40, "chapter": 26, "verse": 73, "text": "After a little while, those standing there came up to Peter and said, \u201cYou really are one of them too \u2014 even your accent gives you away!\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cyour speech.\u201d"}, {"pk": 2848848, "translation": "NET", "book": 40, "chapter": 26, "verse": 74, "text": "At that he began to curse, and he swore with an oath, \u201cI do not know the man!\u201d At that moment a rooster crowed.", "comment": "tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that \u201ccockcrow\u201d is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (\u1f00\u03bb\u03b5\u03ba\u03c4\u03bf\u03c1\u03bf\u03c6\u03c9\u03bd\u03af\u03b1, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [\u00cc37vid,45 \u00cb1] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (\u1f10\u03c6\u1f7d\u03bd\u03b7\u03c3\u03b5\u03bd \u1f00\u03bb\u03ad\u03ba\u03c4\u03c9\u03c1, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway."}, {"pk": 2848849, "translation": "NET", "book": 40, "chapter": 26, "verse": 75, "text": "Then Peter remembered what Jesus had said: \u201cBefore the rooster crows, you will deny me three times.\u201d And he went outside and wept bitterly.", "comment": "sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had."}, {"pk": 2848850, "translation": "NET", "book": 40, "chapter": 27, "verse": 1, "text": "When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848851, "translation": "NET", "book": 40, "chapter": 27, "verse": 2, "text": "They tied him up, led him away, and handed him over to Pilate the governor.", "comment": "tc Most mss (A C W \u0398 0250 \u00cb1,13 \u00cf latt) have \u03a0\u03bf\u03bd\u03c4\u03af\u1ff3 (Pontiw, \u201cPontius\u201d) before \u03a0\u03b9\u03bb\u03ac\u03c4\u1ff3 (Pilatw, \u201cPilate\u201d), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding \u201cPontius,\u201d however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by \u05d0 B L 0281 33 pc co, is thus strongly preferred.
sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848852, "translation": "NET", "book": 40, "chapter": 27, "verse": 3, "text": "Now when Judas, who had betrayed him, saw that Jesus had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cThen when.\u201d Here \u03c4\u03cc\u03c4\u03b5 (tote) has been translated as \u201cnow\u201d to indicate a somewhat parenthetical interlude in the sequence of events."}, {"pk": 2848853, "translation": "NET", "book": 40, "chapter": 27, "verse": 4, "text": "saying, \u201cI have sinned by betraying innocent blood!\u201d But they said, \u201cWhat is that to us? You take care of it yourself!\u201d"}, {"pk": 2848854, "translation": "NET", "book": 40, "chapter": 27, "verse": 5, "text": "So Judas threw the silver coins into the temple and left. Then he went out and hanged himself.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the leaders\u2019 response to Judas."}, {"pk": 2848855, "translation": "NET", "book": 40, "chapter": 27, "verse": 6, "text": "The chief priests took the silver and said, \u201cIt is not lawful to put this into the temple treasury, since it is blood money.\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848856, "translation": "NET", "book": 40, "chapter": 27, "verse": 7, "text": "After consulting together they bought the Potter\u2019s Field with it, as a burial place for foreigners.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848857, "translation": "NET", "book": 40, "chapter": 27, "verse": 8, "text": "For this reason that field has been called the \u201cField of Blood\u201d to this day."}, {"pk": 2848858, "translation": "NET", "book": 40, "chapter": 27, "verse": 9, "text": "Then what was spoken by Jeremiah the prophet was fulfilled: \u201cThey took the thirty silver coins, the price of the one whose price had been set by the people of Israel,", "comment": "tn Grk \u201cthe sons of Israel,\u201d an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has \u0396\u03b1\u03c7\u03b1\u03c1\u03af\u03bf\u03c5 (Zacariou, \u201cZechariah\u201d) while \u03a6 33 omit the prophet\u2019s name altogether. And codex 21 and the Latin ms l change the prophet\u2019s name to \u201cIsaiah,\u201d in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, \u201cMatthew,\u201d EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem."}, {"pk": 2848859, "translation": "NET", "book": 40, "chapter": 27, "verse": 10, "text": "and they gave them for the potter\u2019s field, as the Lord commanded me.\u201d", "comment": "sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12\u201313, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2\u20136 the prophet visits a potter, and in Jer 32:6\u201315 he buys a field. D. A. Carson argues that Jer 19:1\u201313 is the source of the quotation augmented with various phrases drawn from Zech 11:12\u201313 (\u201cMatthew,\u201d EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here."}, {"pk": 2848860, "translation": "NET", "book": 40, "chapter": 27, "verse": 11, "text": "Then Jesus stood before the governor, and the governor asked him, \u201cAre you the king of the Jews?\u201d Jesus said, \u201cYou say so.\u201d", "comment": "sn The reply \u201cYou say so\u201d is somewhat enigmatic, like Jesus\u2019 earlier reply to the Jewish leadership in 26:64.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201casked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated.
sn \u201cAre you the king of the Jews?\u201d Pilate was interested in this charge because of its political implications of sedition against Rome.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848861, "translation": "NET", "book": 40, "chapter": 27, "verse": 12, "text": "But when he was accused by the chief priests and the elders, he did not respond."}, {"pk": 2848862, "translation": "NET", "book": 40, "chapter": 27, "verse": 13, "text": "Then Pilate said to him, \u201cDon\u2019t you hear how many charges they are bringing against you?\u201d"}, {"pk": 2848863, "translation": "NET", "book": 40, "chapter": 27, "verse": 14, "text": "But he did not answer even one accusation, so that the governor was quite amazed."}, {"pk": 2848864, "translation": "NET", "book": 40, "chapter": 27, "verse": 15, "text": "During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted.", "comment": "sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39)."}, {"pk": 2848865, "translation": "NET", "book": 40, "chapter": 27, "verse": 16, "text": "At that time they had in custody a notorious prisoner named Jesus Barabbas.", "comment": "tc Although the external evidence for the inclusion of \u201cJesus\u201d before \u201cBarabbas\u201d (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (\u0398 \u00cb1 700* pc sys), the omission of the Lord\u2019s name in apposition to \u201cBarabbas\u201d is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (Ihsoun) before \u0392\u03b1\u03c1\u03b1\u03b2\u03b2\u1fb6\u03bd (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of \u03c4\u1f78\u03bd \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (ton legomenon Criston, \u201cwho is called Christ\u201d) to \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd in v. 17 makes better sense if Barabbas is also called \u201cJesus\u201d (otherwise, a mere \u201cJesus\u201d would have been a sufficient appellation to distinguish the two)."}, {"pk": 2848866, "translation": "NET", "book": 40, "chapter": 27, "verse": 17, "text": "So after they had assembled, Pilate said to them, \u201cWhom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?\u201d", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16.
tc Again, as in v. 16, the name \u201cJesus\u201d is supplied before \u201cBarabbas\u201d in \u0398 \u00cb1 700* pc sys Ormss (\u0398 700* lack the article \u03c4\u03cc\u03bd [ton] before \u0392\u03b1\u03c1\u03b1\u03b2\u03b2\u1fb6\u03bd [Barabban]). The same argument for accepting the inclusion of \u201cJesus\u201d as original in the previous verse applies here as well."}, {"pk": 2848867, "translation": "NET", "book": 40, "chapter": 27, "verse": 18, "text": "(For he knew that they had handed him over because of envy.)", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2848868, "translation": "NET", "book": 40, "chapter": 27, "verse": 19, "text": "As he was sitting on the judgment seat, his wife sent a message to him: \u201cHave nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.\u201d", "comment": "tn Or \u201csuffered greatly in a dream.\u201d See the discussion on the construction \u03ba\u03b1\u03c4\u1fbf \u1f44\u03bd\u03b1\u03c1 (kat\u2019 onar) in BDAG 710 s.v. \u1f44\u03bd\u03b1\u03c1.
tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cthe judge\u2019s seat.\u201dsn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
tn The word \u201cmessage\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Grk \u201csaying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1 (legousa) is redundant here in contemporary English and has not been translated.
tn The Greek particle \u03b3\u03ac\u03c1 (gar, \u201cfor\u201d) has not been translated here."}, {"pk": 2848869, "translation": "NET", "book": 40, "chapter": 27, "verse": 20, "text": "But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed."}, {"pk": 2848870, "translation": "NET", "book": 40, "chapter": 27, "verse": 21, "text": "The governor asked them, \u201cWhich of the two do you want me to release for you?\u201d And they said, \u201cBarabbas!\u201d", "comment": "tn Grk \u201canswering, the governor said to them.\u201d This construction is somewhat redundant in English and has been simplified in the translation. Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848871, "translation": "NET", "book": 40, "chapter": 27, "verse": 22, "text": "Pilate said to them, \u201cThen what should I do with Jesus who is called the Christ?\u201d They all said, \u201cCrucify him!\u201d", "comment": "tn Grk \u201cHim \u2013 be crucified!\u201d The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation \u201cLet him be crucified\u201d sounds as if the crowd is giving consent or permission. \u201cHe must be crucified\u201d is closer, but it is more natural in English to convert the passive to active and simply say \u201cCrucify him.\u201dsn See the note on crucified in 20:19.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 1:16."}, {"pk": 2848872, "translation": "NET", "book": 40, "chapter": 27, "verse": 23, "text": "He asked, \u201cWhy? What wrong has he done?\u201d But they shouted more insistently, \u201cCrucify him!\u201d"}, {"pk": 2848873, "translation": "NET", "book": 40, "chapter": 27, "verse": 24, "text": "When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, \u201cI am innocent of this man\u2019s blood. You take care of it yourselves!\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural."}, {"pk": 2848874, "translation": "NET", "book": 40, "chapter": 27, "verse": 25, "text": "In reply all the people said, \u201cLet his blood be on us and on our children!\u201d", "comment": "tn Grk \u201canswering, all the people said.\u201d This construction is somewhat redundant in English and has been simplified in the translation."}, {"pk": 2848875, "translation": "NET", "book": 40, "chapter": 27, "verse": 26, "text": "Then he released Barabbas for them. But after he had Jesus flogged, he handed him over to be crucified.", "comment": "tn The Greek term \u03c6\u03c1\u03b1\u03b3\u03b5\u03bb\u03bb\u03cc\u03c9 (fragellow) refers to flogging. BDAG 1064 s.v. states, \u201cflog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion\u2026Mt 27:26; Mk 15:15.\u201dsn A Roman flogging (traditionally, \u201cscourging\u201d) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.
sn See the note on crucified in 20:19.
tn Or \u201cdelivered him up.\u201d"}, {"pk": 2848876, "translation": "NET", "book": 40, "chapter": 27, "verse": 27, "text": "Then the governor\u2019s soldiers took Jesus into the governor\u2019s residence and gathered the whole cohort around him.", "comment": "tn Or \u201cinto their headquarters\u201d; Grk \u201cinto the praetorium.\u201d sn The governor\u2019s residence (Grk \u201cpraetorium\u201d) was the Roman governor\u2019s official residence. The one in Jerusalem may have been Herod\u2019s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
sn A Roman cohort was a tenth of a legion, about 500-600 soldiers."}, {"pk": 2848877, "translation": "NET", "book": 40, "chapter": 27, "verse": 28, "text": "They stripped him and put a scarlet robe around him,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king\u2019s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king."}, {"pk": 2848878, "translation": "NET", "book": 40, "chapter": 27, "verse": 29, "text": "and after braiding a crown of thorns, they put it on his head. They put a staff in his right hand, and kneeling down before him, they mocked him: \u201cHail, king of the Jews!\u201d", "comment": "tn Or \u201cLong live the King of the Jews!\u201dsn The statement Hail, King of the Jews! is a mockery patterned after the Romans\u2019 cry of Ave, Caesar (\u201cHail, Caesar!\u201d).
tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Or \u201ca reed.\u201d The Greek term can mean either \u201cstaff\u201d or \u201creed.\u201d See BDAG 502 s.v. \u03ba\u03ac\u03bb\u03b1\u03bc\u03bf\u03c2 2.
tn Grk \u201cthey mocked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant and has not been translated.
sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God\u2019s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus\u2019 claim to be a king; the crown of thorns would have represented the \u201cradiant corona\u201d portrayed on the heads of rulers on coins and other artifacts in the 1st century.
tn Or \u201cweaving.\u201d"}, {"pk": 2848879, "translation": "NET", "book": 40, "chapter": 27, "verse": 30, "text": "They spat on him and took the staff and struck him repeatedly on the head.", "comment": "tn Or \u201cthe reed.\u201d
tn The verb here has been translated as an iterative imperfect.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848880, "translation": "NET", "book": 40, "chapter": 27, "verse": 31, "text": "When they had mocked him, they stripped him of the robe and put his own clothes back on him. Then they led him away to crucify him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848881, "translation": "NET", "book": 40, "chapter": 27, "verse": 32, "text": "As they were going out, they found a man from Cyrene named Simon, whom they forced to carry his cross.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cconscripted\u201d; or \u201cpressed into service.\u201d
sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark\u2019s audience."}, {"pk": 2848882, "translation": "NET", "book": 40, "chapter": 27, "verse": 33, "text": "They came to a place called Golgotha (which means \u201cPlace of the Skull\u201d)", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn A place called Golgotha (which means \u201cPlace of the Skull\u201d). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term \u03ba\u03c1\u03b1\u03bd\u03af\u03bf\u03bd (kranion) is calvaria, from which the English word \u201cCalvary\u201d is derived (cf. Luke 23:33 in the KJV).
tn This is an Aramaic name; see John 19:17."}, {"pk": 2848883, "translation": "NET", "book": 40, "chapter": 27, "verse": 34, "text": "and offered Jesus wine mixed with gall to drink. But after tasting it, he would not drink it.", "comment": "sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2848884, "translation": "NET", "book": 40, "chapter": 27, "verse": 35, "text": "When they had crucified him, they divided his clothes by throwing dice.", "comment": "tn Grk \u201cby throwing the lot\u201d (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, \u201cthrowing dice,\u201d was chosen here because of its association with gambling. According to L&N 6.219 a term for \u201cdice\u201d is particularly appropriate.sn An allusion to Ps 22:18.
tn Here \u03b4\u03ad (de) has not been translated.
sn See the note on crucified in 20:19."}, {"pk": 2848885, "translation": "NET", "book": 40, "chapter": 27, "verse": 36, "text": "Then they sat down and kept guard over him there."}, {"pk": 2848886, "translation": "NET", "book": 40, "chapter": 27, "verse": 37, "text": "Above his head they put the charge against him, which read: \u201cThis is Jesus, the king of the Jews.\u201d", "comment": "tn Grk \u201cwas written.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners\u2019 point of view."}, {"pk": 2848887, "translation": "NET", "book": 40, "chapter": 27, "verse": 38, "text": "Then two outlaws were crucified with him, one on his right and one on his left."}, {"pk": 2848888, "translation": "NET", "book": 40, "chapter": 27, "verse": 39, "text": "Those who passed by defamed him, shaking their heads", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848889, "translation": "NET", "book": 40, "chapter": 27, "verse": 40, "text": "and saying, \u201cYou who can destroy the temple and rebuild it in three days, save yourself! If you are God\u2019s Son, come down from the cross!\u201d", "comment": "sn There is rich irony in the statements of those who were passing by, \u201csave yourself!\u201d and \u201ccome down from the cross!\u201d In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
tc \u2021 Many important witnesses (\u05d0* A D pc it sy[s],p) read \u03ba\u03b1\u03af (kai, here with the force of \u201cthen\u201d) before \u03ba\u03b1\u03c4\u03ac\u03b2\u03b7\u03b8\u03b9 (katabhqi, \u201ccome down\u201d). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (\u05d02 B L W \u0398 0250 \u00cb1,13 33 \u00cf lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the \u03ba\u03b1\u03af in brackets, indicating doubts as to its authenticity."}, {"pk": 2848890, "translation": "NET", "book": 40, "chapter": 27, "verse": 41, "text": "In the same way even the chief priests \u2014 together with the experts in the law and elders \u2014 were mocking him:", "comment": "tn Only \u201cchief priests\u201d is in the nominative case; this sentence structure attempts to capture this emphasis.
tn Or \u201cwith the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 2:4.
tn Grk \u201cMocking him, the chief priests\u2026said.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848891, "translation": "NET", "book": 40, "chapter": 27, "verse": 42, "text": "\u201cHe saved others, but he cannot save himself! He is the king of Israel! If he comes down now from the cross, we will believe in him!", "comment": "tn Here the aorist imperative \u03ba\u03b1\u03c4\u03b1\u03b2\u03ac\u03c4\u03c9 (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + \u03ba\u03b1\u03af + future indicative) outlined by ExSyn 489."}, {"pk": 2848892, "translation": "NET", "book": 40, "chapter": 27, "verse": 43, "text": "He trusts in God \u2014 let God, if he wants to, deliver him now because he said, \u2018I am God\u2019s Son\u2019!\u201d", "comment": "sn An allusion to Ps 22:8."}, {"pk": 2848893, "translation": "NET", "book": 40, "chapter": 27, "verse": 44, "text": "The robbers who were crucified with him also spoke abusively to him.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn Matthew\u2019s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40\u201343)."}, {"pk": 2848894, "translation": "NET", "book": 40, "chapter": 27, "verse": 45, "text": "Now from noon until three, darkness came over all the land.", "comment": "tn Grk \u201cfrom the sixth hour to the ninth hour.\u201d
sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15."}, {"pk": 2848895, "translation": "NET", "book": 40, "chapter": 27, "verse": 46, "text": "At about three o\u2019clock Jesus shouted with a loud voice, \u201cEli, Eli, lema sabachthani?\u201d that is, \u201cMy God, my God, why have you forsaken me?\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn A quotation from Ps 22:1.
tn Grk \u201cwith a loud voice, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant here in contemporary English and has not been translated."}, {"pk": 2848896, "translation": "NET", "book": 40, "chapter": 27, "verse": 47, "text": "When some of the bystanders heard it, they said, \u201cThis man is calling for Elijah.\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848897, "translation": "NET", "book": 40, "chapter": 27, "verse": 48, "text": "Immediately one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
tn Grk \u201ca reed.\u201d"}, {"pk": 2848898, "translation": "NET", "book": 40, "chapter": 27, "verse": 49, "text": "But the rest said, \u201cLeave him alone! Let\u2019s see if Elijah will come to save him.\u201d", "comment": "tc Early and important mss (\u05d0 B C L \u0393 pc) have another sentence at the end of this verse: \u201cAnd another [soldier] took a spear and pierced him in the side, and water and blood flowed out.\u201d This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W \u0398 \u00cb1,13 33 \u00cf lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling."}, {"pk": 2848899, "translation": "NET", "book": 40, "chapter": 27, "verse": 50, "text": "Then Jesus cried out again with a loud voice and gave up his spirit."}, {"pk": 2848900, "translation": "NET", "book": 40, "chapter": 27, "verse": 51, "text": "Just then the temple curtain was torn in two, from top to bottom. The earth shook and the rocks were split apart.", "comment": "tn Grk \u201cAnd behold.\u201d
tn The referent of this term, \u03ba\u03b1\u03c4\u03b1\u03c0\u03ad\u03c4\u03b1\u03c3\u03bc\u03b1 (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, \u03ba\u03ac\u03bb\u03c5\u03bc\u03bc\u03b1 (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848901, "translation": "NET", "book": 40, "chapter": 27, "verse": 52, "text": "And tombs were opened, and the bodies of many saints who had died were raised.", "comment": "tn The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for the death of a believer."}, {"pk": 2848902, "translation": "NET", "book": 40, "chapter": 27, "verse": 53, "text": "(They came out of the tombs after his resurrection and went into the holy city and appeared to many people.)", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848903, "translation": "NET", "book": 40, "chapter": 27, "verse": 54, "text": "Now when the centurion and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, \u201cTruly this one was God\u2019s Son!\u201d", "comment": "sn See the note on the word centurion in Matt 8:5."}, {"pk": 2848904, "translation": "NET", "book": 40, "chapter": 27, "verse": 55, "text": "Many women who had followed Jesus from Galilee and given him support were also there, watching from a distance.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cand ministered to him.\u201dsn Cf. Luke 8:3."}, {"pk": 2848905, "translation": "NET", "book": 40, "chapter": 27, "verse": 56, "text": "Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee."}, {"pk": 2848906, "translation": "NET", "book": 40, "chapter": 27, "verse": 57, "text": "Now when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus\u2019 burial suggest otherwise."}, {"pk": 2848907, "translation": "NET", "book": 40, "chapter": 27, "verse": 58, "text": "He went to Pilate and asked for the body of Jesus. Then Pilate ordered that it be given to him.", "comment": "sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial."}, {"pk": 2848908, "translation": "NET", "book": 40, "chapter": 27, "verse": 59, "text": "Joseph took the body, wrapped it in a clean linen cloth,", "comment": "tn The term \u03c3\u03b9\u03bd\u03b4\u1f7d\u03bd (sindwn) can refer to a linen cloth used either for clothing or for burial.
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848909, "translation": "NET", "book": 40, "chapter": 27, "verse": 60, "text": "and placed it in his own new tomb that he had cut in the rock. Then he rolled a great stone across the entrance of the tomb and went away.", "comment": "tn Or \u201cto the door,\u201d \u201cagainst the door.\u201d
tc \u2021 \u03b1\u1f50\u03c4\u03cc (auto, \u201cit\u201d) is found after \u1f14\u03b8\u03b7\u03ba\u03b5\u03bd (eqhken, \u201cplaced\u201d) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by \u05d0 L \u0398 \u00cb13 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA27 includes \u03b1\u1f50\u03c4\u03cc here, no doubt due to the overwhelming external attestation.
tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25)."}, {"pk": 2848910, "translation": "NET", "book": 40, "chapter": 27, "verse": 61, "text": "(Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)"}, {"pk": 2848911, "translation": "NET", "book": 40, "chapter": 27, "verse": 62, "text": "The next day (which is after the day of preparation) the chief priests and the Pharisees assembled before Pilate", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn See the note on Pharisees in 3:7."}, {"pk": 2848912, "translation": "NET", "book": 40, "chapter": 27, "verse": 63, "text": "and said, \u201cSir, we remember that while that deceiver was still alive he said, \u2018After three days I will rise again.\u2019"}, {"pk": 2848913, "translation": "NET", "book": 40, "chapter": 27, "verse": 64, "text": "So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body and say to the people, \u2018He has been raised from the dead,\u2019 and the last deception will be worse than the first.\u201d", "comment": "tn Grk \u201chim.\u201d"}, {"pk": 2848914, "translation": "NET", "book": 40, "chapter": 27, "verse": 65, "text": "Pilate said to them, \u201cTake a guard of soldiers. Go and make it as secure as you can.\u201d", "comment": "tn Grk \u201cYou have a guard.\u201d"}, {"pk": 2848915, "translation": "NET", "book": 40, "chapter": 27, "verse": 66, "text": "So they went with the soldiers of the guard and made the tomb secure by sealing the stone.", "comment": "tn Grk \u201cwith the guard.\u201d The words \u201csoldiers of the\u201d have been supplied in the translation to prevent \u201cguard\u201d from being misunderstood as a single individual.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Pilate\u2019s order."}, {"pk": 2848916, "translation": "NET", "book": 40, "chapter": 28, "verse": 1, "text": "Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb."}, {"pk": 2848917, "translation": "NET", "book": 40, "chapter": 28, "verse": 2, "text": "Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it.", "comment": "tn Or \u201cthe angel of the Lord.\u201d See the note on the word \u201cLord\u201d in 1:20."}, {"pk": 2848918, "translation": "NET", "book": 40, "chapter": 28, "verse": 3, "text": "His appearance was like lightning, and his clothes were white as snow.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848919, "translation": "NET", "book": 40, "chapter": 28, "verse": 4, "text": "The guards were shaken and became like dead men because they were so afraid of him.", "comment": "tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848920, "translation": "NET", "book": 40, "chapter": 28, "verse": 5, "text": "But the angel said to the women, \u201cDo not be afraid; I know that you are looking for Jesus, who was crucified.", "comment": "tn Grk \u201cfor I know.\u201d
tn Grk \u201cBut answering, the angel said.\u201d This is somewhat redundant in English and has been simplified in the translation.
sn See the note on crucified in 20:19."}, {"pk": 2848921, "translation": "NET", "book": 40, "chapter": 28, "verse": 6, "text": "He is not here, for he has been raised, just as he said. Come and see the place where he was lying.", "comment": "tn The verb here is passive (\u1f20\u03b3\u03ad\u03c1\u03b8\u03b7, hgerqh). This \u201cdivine passive\u201d (see ExSyn 437-38) points to the fact that Jesus was raised by God.
tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (Jo kurio\", \u201cthe Lord\u201d; A C D L W 0148 \u00cb1,13 \u00cf lat), \u03c4\u1f78 \u03c3\u1ff6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (to swma tou kuriou, \u201cthe body of the Lord\u201d; 1424 pc), and \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Jo Ihsou\", \u201cJesus\u201d; \u03a6). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by \u05d0 B \u0398 33 892* pc co."}, {"pk": 2848922, "translation": "NET", "book": 40, "chapter": 28, "verse": 7, "text": "Then go quickly and tell his disciples, \u2018He has been raised from the dead. He is going ahead of you into Galilee. You will see him there.\u2019 Listen, I have told you!\u201d", "comment": "tn Grk \u201cAnd behold he.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848923, "translation": "NET", "book": 40, "chapter": 28, "verse": 8, "text": "So they left the tomb quickly, with fear and great joy, and ran to tell his disciples.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the angel\u2019s instructions to tell the disciples."}, {"pk": 2848924, "translation": "NET", "book": 40, "chapter": 28, "verse": 9, "text": "But Jesus met them, saying, \u201cGreetings!\u201d They came to him, held on to his feet and worshiped him.", "comment": "tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2848925, "translation": "NET", "book": 40, "chapter": 28, "verse": 10, "text": "Then Jesus said to them, \u201cDo not be afraid. Go and tell my brothers to go to Galilee. They will see me there.\u201d"}, {"pk": 2848926, "translation": "NET", "book": 40, "chapter": 28, "verse": 11, "text": "While they were going, some of the guard went into the city and told the chief priests everything that had happened.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cbehold, some of the guard.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2848927, "translation": "NET", "book": 40, "chapter": 28, "verse": 12, "text": "After they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848928, "translation": "NET", "book": 40, "chapter": 28, "verse": 13, "text": "telling them, \u201cYou are to say, \u2018His disciples came at night and stole his body while we were asleep.\u2019", "comment": "tn Grk \u201chim.\u201d"}, {"pk": 2848929, "translation": "NET", "book": 40, "chapter": 28, "verse": 14, "text": "If this matter is heard before the governor, we will satisfy him and keep you out of trouble.\u201d", "comment": "tc \u2021 \u03b1\u1f50\u03c4\u03cc\u03bd (auton, \u201chim\u201d) is found after \u03c0\u03b5\u03af\u03c3\u03bf\u03bc\u03b5\u03bd (peisomen, \u201cwe will satisfy\u201d) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in \u05d0 B \u0398 33 pc). Nevertheless, English style requires the pronoun. NA27 includes the word in brackets, indicating doubts as to its authenticity.
tn Here \u1f10\u03c0\u03af (epi) followed by the genitive = \u201cbefore,\u201d especially in the language of lawsuits (BDAG 363 s.v. 3).
tn Grk \u201cand you will not have to be worried\u201d = \u201cwe will keep you out of trouble.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2848930, "translation": "NET", "book": 40, "chapter": 28, "verse": 15, "text": "So they took the money and did as they were instructed. And this story is told among the Jews to this day.", "comment": "tc \u2021 The word \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 (Jhmeras, \u201cday\u201d) is found after \u03c3\u1f75\u03bc\u03b5\u03c1\u03bf\u03bd (shmeron, \u201ctoday, this [day]\u201d) in some early and important witnesses (B D L \u0398 lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in \u05d0 A W 0148vid \u00cb1,13 33 \u00cf) is thus preferred. NA27 includes the word in brackets, indicating reservations about its authenticity."}, {"pk": 2848931, "translation": "NET", "book": 40, "chapter": 28, "verse": 16, "text": "So the eleven disciples went to Galilee to the mountain Jesus had designated.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 instructions in v. 10."}, {"pk": 2848932, "translation": "NET", "book": 40, "chapter": 28, "verse": 17, "text": "When they saw him, they worshiped him, but some doubted.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn The word \u201chim\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn The Greek text reads here \u03bf\u1f31 \u03b4\u1f72 \u1f10\u03b4\u03af\u03c3\u03c4\u03b1\u03c3\u03b1\u03bd (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus \u201cthey doubted\u201d (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes \u03bf\u1f31 as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in \u201cthey worshiped\u2026they doubted\u201d). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made."}, {"pk": 2848933, "translation": "NET", "book": 40, "chapter": 28, "verse": 18, "text": "Then Jesus came up and said to them, \u201cAll authority in heaven and on earth has been given to me.", "comment": "tn Grk \u201ccoming, Jesus spoke to them, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn, \u201csaying\u201d) is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2848934, "translation": "NET", "book": 40, "chapter": 28, "verse": 19, "text": "Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,", "comment": "tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, \u201cThe Eusebian Form of the Text of Mt. 28:19,\u201d ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius\u2019 quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
tn \u201cGo\u2026baptize\u2026teach\u201d are participles modifying the imperative verb \u201cmake disciples.\u201d According to ExSyn 645 the first participle (\u03c0\u03bf\u03c1\u03b5\u03c5\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2, poreuqentes, \u201cGo\u201d) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (\u03bc\u03b1\u03b8\u03b7\u03c4\u03b5\u03cd\u03c3\u03b1\u03c4\u03b5, maqhteusate, \u201cmake disciples\u201d). This means that semantically the action of \u201cgoing\u201d is commanded, just as \u201cmaking disciples\u201d is. As for the two participles that follow the main verb (\u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2, baptizontes, \u201cbaptizing\u201d; and \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2, didaskontes, \u201cteaching\u201d), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result."}, {"pk": 2848935, "translation": "NET", "book": 40, "chapter": 28, "verse": 20, "text": "teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.\u201d", "comment": "tc Most mss (Ac \u0398 \u00cb13 \u00cf it sy) have \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as \u05d0 A* B D W \u00cb1 33 al lat sa.
tn The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has been translated here as \u201cremember\u201d (BDAG 468 s.v. 1.c).
sn I am with you. Matthew\u2019s Gospel begins with the prophecy that the Savior\u2019s name would be \u201cEmmanuel, that is, \u2018God with us,\u2019\u201d (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus\u2019 promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity."}, {"pk": 2848936, "translation": "NET", "book": 41, "chapter": 1, "verse": 1, "text": "The beginning of the gospel of Jesus Christ, the Son of God.", "comment": "sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God\u2019s saving power accomplished through him for all who believe (cf. Rom 1:16).
tn The genitive in the phrase \u03c4\u03bf\u1fe6 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03bf\u03c5 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (tou euangeliou Ihsou Cristou, \u201cthe gospel of Jesus Christ\u201d) could be translated as either a subjective genitive (\u201cthe gospel which Jesus brings [or proclaims]\u201d) or an objective genitive (\u201cthe gospel about Jesus Christ\u201d). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, \u00a7\u00a736-39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.
tc \u05d0* \u0398 28 l2211 pc sams Or lack \u03c5\u1f31\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (Juiou qeou, \u201cson of God\u201d), while virtually all the rest of the witnesses have the words (A \u00cb1,13 33 \u00cf also have \u03c4\u03bf\u1fe6 [tou] before \u03b8\u03b5\u03bf\u1fe6), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of \u03c5\u1f31\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 here finds its complement in 15:39, where the centurion claims that Jesus was \u03c5\u1f31\u1f78\u03c2 \u03b8\u03b5\u03bf\u1fe6 (Juios qeou, \u201cson of God\u201d). Even though \u05d0 is in general one of the best NT mss, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in \u03bf\u03c5 (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (\u201cImmanuel\u2026God with us\u201d in 1:23/\u201cI am with you\u201d in 28:20) and John (\u201cthe Word was God\u201d in 1:1/\u201cMy Lord and my God\u201d in 20:28), probably reflecting nascent christological development and articulation.sn The first verse of Mark\u2019s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (\u1f00\u03c1\u03c7\u1f75, arch) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the \u201cgood news\u201d of the coming of Christ, God is commencing a \u201cnew beginning.\u201d"}, {"pk": 2848937, "translation": "NET", "book": 41, "chapter": 1, "verse": 2, "text": "As it is written in Isaiah the prophet, \u201cLook, I am sending my messenger ahead of you, who will prepare your way,", "comment": "sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God\u2019s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
tc Instead of \u201cin Isaiah the prophet\u201d the majority of mss read \u201cin the prophets\u201d (A W \u00cb13 \u00cf Irlat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have \u201cin Isaiah the prophet.\u201d Only the later Latin translation has \u201cin the prophets.\u201d The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for \u201cin Isaiah the prophet\u201d (either with the article before Isaiah or not) are early and geographically widespread: \u05d0 B D L \u0394 \u0398 \u00cb1 33 565 700 892 1241 2427 al syp co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The \u201cIsaiah\u201d reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty."}, {"pk": 2848938, "translation": "NET", "book": 41, "chapter": 1, "verse": 3, "text": "the voice of one shouting in the wilderness, \u2018Prepare the way for the Lord, make his paths straight.\u2019\u201d", "comment": "sn A quotation from Isa 40:3.
sn This call to \u201cmake his paths straight\u201d in this context is probably an allusion to preparation through repentance."}, {"pk": 2848939, "translation": "NET", "book": 41, "chapter": 1, "verse": 4, "text": "In the wilderness John the baptizer began preaching a baptism of repentance for the forgiveness of sins.", "comment": "tn Or \u201cdesert.\u201d
sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord\u2019s salvation. To participate in this baptism was a recognition of the need for God\u2019s forgiveness with a sense that one needed to live differently as a response to it.
tn While Matthew and Luke consistently use the noun \u03b2\u03b1\u03c0\u03c4\u03af\u03c3\u03c4\u03b7\u03c2 (baptisths, \u201c[the] Baptist\u201d) to refer to John, as a kind of a title, Mark prefers the substantival participle \u1f41 \u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03c9\u03bd (Jo baptizwn, \u201cthe one who baptizes, the baptizer\u201d) to describe him (only twice does he use the noun [Mark 6:25; 8:28])."}, {"pk": 2848940, "translation": "NET", "book": 41, "chapter": 1, "verse": 5, "text": "People from the whole Judean countryside and all of Jerusalem were going out to him, and he was baptizing them in the Jordan River as they confessed their sins.", "comment": "tn Grk \u201cAnd the whole Judean countryside.\u201d Mark uses the Greek conjunction \u03ba\u03b1\u03af (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew \u05d5 (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with \u201cand,\u201d \u03ba\u03b1\u03af was often left untranslated or rendered as \u201cnow,\u201d \u201cso,\u201d \u201cthen,\u201d or \u201cbut\u201d depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cthey were being baptized by him.\u201d The passive construction has been rendered as active in the translation for the sake of English style."}, {"pk": 2848941, "translation": "NET", "book": 41, "chapter": 1, "verse": 6, "text": "John wore a garment made of camel\u2019s hair with a leather belt around his waist, and he ate locusts and wild honey.", "comment": "sn John\u2019s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God\u2019s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the \u201cclean\u201d foods."}, {"pk": 2848942, "translation": "NET", "book": 41, "chapter": 1, "verse": 7, "text": "He proclaimed, \u201cOne more powerful than I am is coming after me; I am not worthy to bend down and untie the strap of his sandals.", "comment": "tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, \u201cthe straps of his sandals,\u201d but it may be more emphatic to retain the singular here.
tn Grk \u201cof whom I am not worthy.\u201dsn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
tn Grk \u201cproclaimed, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated."}, {"pk": 2848943, "translation": "NET", "book": 41, "chapter": 1, "verse": 8, "text": "I baptize you with water, but he will baptize you with the Holy Spirit.\u201d"}, {"pk": 2848944, "translation": "NET", "book": 41, "chapter": 1, "verse": 9, "text": "Now in those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan River.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity.
map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3."}, {"pk": 2848945, "translation": "NET", "book": 41, "chapter": 1, "verse": 10, "text": "And just as Jesus was coming up out of the water, he saw the heavens splitting apart and the Spirit descending on him like a dove.", "comment": "tn Or \u201csky.\u201d The Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven,\u201d depending on the context. The same word is used in v. 11.
sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
tn Grk \u201cand immediately coming up out of the water, he saw.\u201d The present participle has been translated temporally, with the subject (Jesus) specified for clarity."}, {"pk": 2848946, "translation": "NET", "book": 41, "chapter": 1, "verse": 11, "text": "And a voice came from heaven: \u201cYou are my one dear Son; in you I take great delight.\u201d", "comment": "tn Grk \u201cmy beloved Son,\u201d or \u201cmy Son, the beloved [one].\u201d The force of \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03cc\u03c2 (agaphtos) is often \u201cpertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished\u201d (L&N 58.53; cf. also BDAG 7 s.v. 1).
tn Or \u201cwith you I am well pleased.\u201dsn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of \u201c[in you I take] great delight\u201d), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32\u201333)."}, {"pk": 2848947, "translation": "NET", "book": 41, "chapter": 1, "verse": 12, "text": "The Spirit immediately drove him into the wilderness."}, {"pk": 2848948, "translation": "NET", "book": 41, "chapter": 1, "verse": 13, "text": "He was in the wilderness forty days, enduring temptations from Satan. He was with wild animals, and angels were ministering to his needs.", "comment": "tn Grk \u201cAnd he.\u201d
sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).
tn Grk \u201cwere serving him,\u201d \u201cwere ministering to him.\u201d"}, {"pk": 2848949, "translation": "NET", "book": 41, "chapter": 1, "verse": 14, "text": "Now after John was imprisoned, Jesus went into Galilee and proclaimed the gospel of God.", "comment": "tc Most witnesses, especially later ones (A D W \u00cf lat), have \u03c4\u1fc6\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03c2 (ths basileias) between \u03c4\u1f78 \u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd (to euangelion) and \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou): \u201cthe gospel of the kingdom of God.\u201d On the one hand, it is perhaps possible that \u03c4\u1fc6\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03c2 was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, \u201cthe gospel of God,\u201d occurs nowhere else in the Gospels, while \u201cthe gospel of the kingdom\u201d is a Matthean expression (Matt 4:23; 9:35; 24:14), and \u201ckingdom of God\u201d is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add \u03c4\u1fc6\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03c2 than to omit it. Further, the external support for the shorter reading (\u05d0 B L \u0398 \u00cb1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.
tn The genitive in the phrase \u03c4\u1f78 \u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (to euangelion tou qeou, \u201cthe gospel of God\u201d) could be translated as either a subjective genitive (\u201cthe gospel which God brings\u201d) or an objective genitive (\u201cthe gospel about God\u201d). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, \u00a7\u00a736-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
tn Or \u201carrested,\u201d \u201ctaken into custody\u201d (see L&N 37.12)."}, {"pk": 2848950, "translation": "NET", "book": 41, "chapter": 1, "verse": 15, "text": "He said, \u201cThe time is fulfilled and the kingdom of God is near. Repent and believe the gospel!\u201d", "comment": "sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2848951, "translation": "NET", "book": 41, "chapter": 1, "verse": 16, "text": "As he went along the Sea of Galilee, he saw Simon and Andrew, Simon\u2019s brother, casting a net into the sea (for they were fishermen).", "comment": "sn This is a parenthetical comment by the author."}, {"pk": 2848952, "translation": "NET", "book": 41, "chapter": 1, "verse": 17, "text": "Jesus said to them, \u201cFollow me, and I will turn you into fishers of people.\u201d", "comment": "tn The Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpos) is used here in a generic sense, referring to both men and women, thus \u201cpeople.\u201dsn The kind of fishing envisioned was net \u2013 not line \u2013 fishing (cf. v. 16; cf. also BDAG 55 s.v. \u1f00\u03bc\u03c6\u03b9\u03b2\u03ac\u03bb\u03bb\u03c9, \u1f00\u03bc\u03c6\u03af\u03b2\u03bb\u03b7\u03c3\u03c4\u03c1\u03bf\u03bd) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus\u2019 point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new \u201ccatch\u201d (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life."}, {"pk": 2848953, "translation": "NET", "book": 41, "chapter": 1, "verse": 18, "text": "They left their nets immediately and followed him.", "comment": "sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one\u2019s life."}, {"pk": 2848954, "translation": "NET", "book": 41, "chapter": 1, "verse": 19, "text": "Going on a little farther, he saw James, the son of Zebedee, and John his brother in their boat mending nets.", "comment": "tn Or \u201ca boat.\u201d The phrase \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03bb\u03bf\u03af\u1ff3 (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to \u201ctheir\u201d boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation \u201ctheir boat\u201d is justified (cf. also v. 20 in which the \u201chired men\u201d indicates that Zebedee\u2019s family owned the boats)."}, {"pk": 2848955, "translation": "NET", "book": 41, "chapter": 1, "verse": 20, "text": "Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him."}, {"pk": 2848956, "translation": "NET", "book": 41, "chapter": 1, "verse": 21, "text": "Then they went to Capernaum. When the Sabbath came, Jesus went into the synagogue and began to teach.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus\u2019 Galilean ministry.map For location see Map1-D2; Map2-C3; Map3-B2.
tn The Greek word \u03b5\u1f50\u03b8\u03cd\u03c2 (euqus, often translated \u201cimmediately\u201d or \u201cright away\u201d) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment."}, {"pk": 2848957, "translation": "NET", "book": 41, "chapter": 1, "verse": 22, "text": "The people there were amazed by his teaching, because he taught them like one who had authority, not like the experts in the law.", "comment": "tn Grk \u201cThey.\u201d
sn Jesus\u2019 teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one\u2019s point. Apparently Jesus addressed the issues in terms of his own understanding.
tn Or \u201cthe scribes.\u201d The traditional rendering of \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03cd\u03c2 (grammateu\") as \u201cscribe\u201d does not communicate much to the modern English reader, for whom the term might mean \u201cprofessional copyist,\u201d if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus \u201cexpert in the law\u201d comes closer to the meaning for the modern reader."}, {"pk": 2848958, "translation": "NET", "book": 41, "chapter": 1, "verse": 23, "text": "Just then there was a man in their synagogue with an unclean spirit, and he cried out,", "comment": "sn Unclean spirit refers to an evil spirit.
tn Grk \u201che cried out, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated."}, {"pk": 2848959, "translation": "NET", "book": 41, "chapter": 1, "verse": 24, "text": "\u201cLeave us alone, Jesus the Nazarene! Have you come to destroy us? I know who you are \u2014 the Holy One of God!\u201d", "comment": "sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God\u2019s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
tn Grk \u201cWhat to us and to you?\u201d This is an idiom meaning, \u201cWe have nothing to do with one another,\u201d or \u201cWhy bother us!\u201d The phrase \u03c4\u03af \u1f21\u03bc\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c3\u03bf\u03af (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. \u1f10\u03b3\u1f7d). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say \u201cWhat to me and to you?\u201d meaning, \u201cWhat have I done to you that you should do this to me?\u201d (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, \u201cWhat to me and to you?\u201d meaning, \u201cThat is your business, how am I involved?\u201d (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: \u201cLeave me alone\u2026.\u201d For a very similar expression see Lk 8:28 and (in a different context) John 2:4."}, {"pk": 2848960, "translation": "NET", "book": 41, "chapter": 1, "verse": 25, "text": "But Jesus rebuked him: \u201cSilence! Come out of him!\u201d", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn The command Come out of him! is an example of Jesus\u2019 authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else\u2019s name.
tn Grk \u201crebuked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated."}, {"pk": 2848961, "translation": "NET", "book": 41, "chapter": 1, "verse": 26, "text": "After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him."}, {"pk": 2848962, "translation": "NET", "book": 41, "chapter": 1, "verse": 27, "text": "They were all amazed so that they asked each other, \u201cWhat is this? A new teaching with authority! He even commands the unclean spirits and they obey him.\u201d"}, {"pk": 2848963, "translation": "NET", "book": 41, "chapter": 1, "verse": 28, "text": "So the news about him spread quickly throughout all the region around Galilee.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative."}, {"pk": 2848964, "translation": "NET", "book": 41, "chapter": 1, "verse": 29, "text": "Now as soon as they left the synagogue, they entered Simon and Andrew\u2019s house, with James and John.", "comment": "sn See the note on synagogue in 1:21.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2848965, "translation": "NET", "book": 41, "chapter": 1, "verse": 30, "text": "Simon\u2019s mother-in-law was lying down, sick with a fever, so they spoke to Jesus at once about her.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2848966, "translation": "NET", "book": 41, "chapter": 1, "verse": 31, "text": "He came and raised her up by gently taking her hand. Then the fever left her and she began to serve them.", "comment": "tn The imperfect verb is taken ingressively here."}, {"pk": 2848967, "translation": "NET", "book": 41, "chapter": 1, "verse": 32, "text": "When it was evening, after sunset, they brought to him all who were sick and demon-possessed."}, {"pk": 2848968, "translation": "NET", "book": 41, "chapter": 1, "verse": 33, "text": "The whole town gathered by the door."}, {"pk": 2848969, "translation": "NET", "book": 41, "chapter": 1, "verse": 34, "text": "So he healed many who were sick with various diseases and drove out many demons. But he would not permit the demons to speak, because they knew him.", "comment": "tc The mss vary on what is read at the end of v. 34. Some have \u201cthey knew him to be the Christ,\u201d with various Greek constructions (\u1f94\u03b4\u03b5\u03b9\u03c3\u03b1\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 [hdeisan auton Criston einai] in B L W \u0398 \u00cb1 28 33vid 565 2427 al; \u1f94\u03b4\u03b5\u03b9\u03c3\u03b1\u03bd \u03c4\u1f78\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 [hdeisan ton Criston auton einai] in [\u05d02] C [\u00cb13 700] 892 1241 [1424] pc); codex D has \u201cthey knew him and he healed many who were sick with various diseases and drove out many demons,\u201d reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of \u03c4\u03cc\u03bd argues against their authenticity as well. D\u2019s reading is a palpable error of sight. The reading adopted in the translation is supported by \u05d0* A 0130 \u00cf lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.
sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative."}, {"pk": 2848970, "translation": "NET", "book": 41, "chapter": 1, "verse": 35, "text": "Then Jesus got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The imperfect \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03c7\u03b5\u03c4\u03bf (proshuceto) implies some duration to the prayer.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2848971, "translation": "NET", "book": 41, "chapter": 1, "verse": 36, "text": "Simon and his companions searched for him."}, {"pk": 2848972, "translation": "NET", "book": 41, "chapter": 1, "verse": 37, "text": "When they found him, they said, \u201cEveryone is looking for you.\u201d"}, {"pk": 2848973, "translation": "NET", "book": 41, "chapter": 1, "verse": 38, "text": "He replied, \u201cLet us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.\u201d", "comment": "tn Grk \u201cAnd he said to them.\u201d
tn Grk \u201cBecause for this purpose I have come forth.\u201d"}, {"pk": 2848974, "translation": "NET", "book": 41, "chapter": 1, "verse": 39, "text": "So he went into all of Galilee preaching in their synagogues and casting out demons.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
sn See the note on synagogue in 1:21."}, {"pk": 2848975, "translation": "NET", "book": 41, "chapter": 1, "verse": 40, "text": "Now a leper came to him and fell to his knees, asking for help. \u201cIf you are willing, you can make me clean,\u201d he said.", "comment": "tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45\u201346)."}, {"pk": 2848976, "translation": "NET", "book": 41, "chapter": 1, "verse": 41, "text": "Moved with compassion, Jesus stretched out his hand and touched him, saying, \u201cI am willing. Be clean!\u201d", "comment": "tc The reading found in almost the entire NT ms tradition is \u03c3\u03c0\u03bb\u03b1\u03b3\u03c7\u03bd\u03b9\u03c3\u03b8\u03b5\u03af\u03c2 (splancnisqei\", \u201cmoved with compassion\u201d). Codex Bezae (D), {1358}, and a few Latin mss (a ff2 r1*) here read \u1f40\u03c1\u03b3\u03b9\u03c3\u03b8\u03b5\u03af\u03c2 (ojrgisqei\", \u201cmoved with anger\u201d). It is more difficult to account for a change from \u201cmoved with compassion\u201d to \u201cmoved with anger\u201d than it is for a copyist to soften \u201cmoved with anger\u201d to \u201cmoved with compassion,\u201d making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that \u201cmoved with anger\u201d could have been prompted by 1:43, \u201cJesus sent the man away with a very strong warning.\u201d It also could have been prompted by the man\u2019s seeming doubt about Jesus\u2019 desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting \u201cmoved with compassion,\u201d and at least a plausible explanation for \u1f40\u03c1\u03b3\u03b9\u03c3\u03b8\u03b5\u03af\u03c2 as arising from the other reading, it is perhaps best to adopt \u03c3\u03c0\u03bb\u03b1\u03b3\u03c7\u03bd\u03b9\u03c3\u03b8\u03b5\u03af\u03c2 as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for \u1f40\u03c1\u03b3\u03b9\u03c3\u03b8\u03b5\u03af\u03c2, however, see M. A. Proctor, \u201cThe \u2018Western\u2019 Text of Mark 1:41: A Case for the Angry Jesus\u201d (Ph.D. diss., Baylor University, 1999).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega\u2019im 3.1; 11.1; 12.1; 13.6-12)."}, {"pk": 2848977, "translation": "NET", "book": 41, "chapter": 1, "verse": 42, "text": "The leprosy left him at once, and he was clean."}, {"pk": 2848978, "translation": "NET", "book": 41, "chapter": 1, "verse": 43, "text": "Immediately Jesus sent the man away with a very strong warning.", "comment": "tn Grk \u201chim\u201d; the referent (the man who was healed) has been specified in the translation for clarity.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2848979, "translation": "NET", "book": 41, "chapter": 1, "verse": 44, "text": "He told him, \u201cSee that you do not say anything to anyone, but go, show yourself to a priest, and bring the offering that Moses commanded for your cleansing, as a testimony to them.\u201d", "comment": "tn Or \u201cas an indictment against them\u201d; or \u201cas proof to the people.\u201d This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
sn On the phrase bring the offering that Moses commanded see Lev 14:1\u201332.
tn Grk \u201cAnd after warning him, he immediately sent him away and told him.\u201d
sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus\u2019 healings from becoming the central focus of the people\u2019s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry."}, {"pk": 2848980, "translation": "NET", "book": 41, "chapter": 1, "verse": 45, "text": "But as the man went out he began to announce it publicly and spread the story widely, so that Jesus was no longer able to enter any town openly but stayed outside in remote places. Still they kept coming to him from everywhere.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The imperfect verb has been translated iteratively.
tn Grk \u201cand\u201d; \u03ba\u03b1\u03af (kai) often has a mildly contrastive force, as here.
tn Grk \u201che\u201d; the referent (the man who was healed) has been specified in the translation for clarity."}, {"pk": 2848981, "translation": "NET", "book": 41, "chapter": 2, "verse": 1, "text": "Now after some days, when he returned to Capernaum, the news spread that he was at home.", "comment": "sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.map For location see Map1-D2; Map2-C3; Map3-B2.
tn Grk \u201cit was heard.\u201d
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2848982, "translation": "NET", "book": 41, "chapter": 2, "verse": 2, "text": "So many gathered that there was no longer any room, not even by the door, and he preached the word to them.", "comment": "tn Some translations (e.g., NIV, NLT) take the preposition \u03c0\u03c1\u03cc\u03c2 (pro\"), which indicates proximity, to mean \u201coutside the door.\u201d Others render it as \u201cin front of the door\u201d (TEV, CEV), and still others, \u201caround the door\u201d (NAB). There is some ambiguity inherent in the description here."}, {"pk": 2848983, "translation": "NET", "book": 41, "chapter": 2, "verse": 3, "text": "Some people came bringing to him a paralytic, carried by four of them.", "comment": "tn The redundancy in this verse is characteristic of the author\u2019s rougher style.
tn Grk \u201cthey\u201d; the referent (some unnamed people) has been specified in the translation for clarity."}, {"pk": 2848984, "translation": "NET", "book": 41, "chapter": 2, "verse": 4, "text": "When they were not able to bring him in because of the crowd, they removed the roof above Jesus. Then, after tearing it out, they lowered the stretcher the paralytic was lying on.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house."}, {"pk": 2848985, "translation": "NET", "book": 41, "chapter": 2, "verse": 5, "text": "When Jesus saw their faith, he said to the paralytic, \u201cSon, your sins are forgiven.\u201d", "comment": "sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man."}, {"pk": 2848986, "translation": "NET", "book": 41, "chapter": 2, "verse": 6, "text": "Now some of the experts in the law were sitting there, turning these things over in their minds:", "comment": "tn Grk \u201cReasoning within their hearts.\u201d
tn Or \u201csome of the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22."}, {"pk": 2848987, "translation": "NET", "book": 41, "chapter": 2, "verse": 7, "text": "\u201cWhy does this man speak this way? He is blaspheming! Who can forgive sins but God alone?\u201d", "comment": "sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus\u2019 ministry."}, {"pk": 2848988, "translation": "NET", "book": 41, "chapter": 2, "verse": 8, "text": "Now immediately, when Jesus realized in his spirit that they were contemplating such thoughts, he said to them, \u201cWhy are you thinking such things in your hearts?", "comment": "tn Grk \u201cWhy are you reasoning these things in your hearts?\u201d
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the shift from the thoughts of the experts in the law to Jesus\u2019 response.
tn Grk \u201cthey were thus reasoning within themselves.\u201d"}, {"pk": 2848989, "translation": "NET", "book": 41, "chapter": 2, "verse": 9, "text": "Which is easier, to say to the paralytic, \u2018Your sins are forgiven,\u2019 or to say, \u2018Stand up, take your stretcher, and walk\u2019?", "comment": "sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin."}, {"pk": 2848990, "translation": "NET", "book": 41, "chapter": 2, "verse": 10, "text": "But so that you may know that the Son of Man has authority on earth to forgive sins,\u201d \u2014 he said to the paralytic \u2014", "comment": "sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one \u201clike a son of man\u201d (i.e., a human being). It is Jesus\u2019 favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either \u201csome person\u201d or \u201cme.\u201d So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly."}, {"pk": 2848991, "translation": "NET", "book": 41, "chapter": 2, "verse": 11, "text": "\u201cI tell you, stand up, take your stretcher, and go home.\u201d", "comment": "tn Grk \u201cto your house.\u201d"}, {"pk": 2848992, "translation": "NET", "book": 41, "chapter": 2, "verse": 12, "text": "And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, \u201cWe have never seen anything like this!\u201d", "comment": "tn Grk \u201che\u201d; the referent (the man who was healed) has been specified in the translation for clarity."}, {"pk": 2848993, "translation": "NET", "book": 41, "chapter": 2, "verse": 13, "text": "Jesus went out again by the sea. The whole crowd came to him, and he taught them.", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2848994, "translation": "NET", "book": 41, "chapter": 2, "verse": 14, "text": "As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. \u201cFollow me,\u201d he said to him. And he got up and followed him.", "comment": "tn While \u201ctax office\u201d is sometimes given as a translation for \u03c4\u03b5\u03bb\u1f7d\u03bd\u03b9\u03bf\u03bd (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The \u201ctaxes\u201d were collected on produce and goods brought into the area for sale, and were a sort of \u201csales tax\u201d paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor."}, {"pk": 2848995, "translation": "NET", "book": 41, "chapter": 2, "verse": 15, "text": "As Jesus was having a meal in Levi\u2019s home, many tax collectors and sinners were eating with Jesus and his disciples, for there were many who followed him.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201chis.\u201d
sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
tn Grk \u201cAs he reclined at table.\u201dsn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away."}, {"pk": 2848996, "translation": "NET", "book": 41, "chapter": 2, "verse": 16, "text": "When the experts in the law and the Pharisees saw that he was eating with sinners and tax collectors, they said to his disciples, \u201cWhy does he eat with tax collectors and sinners?\u201d", "comment": "sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
tn Or \u201cthe scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22."}, {"pk": 2848997, "translation": "NET", "book": 41, "chapter": 2, "verse": 17, "text": "When Jesus heard this he said to them, \u201cThose who are healthy don\u2019t need a physician, but those who are sick do. I have not come to call the righteous, but sinners.\u201d", "comment": "sn Jesus\u2019 point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment."}, {"pk": 2848998, "translation": "NET", "book": 41, "chapter": 2, "verse": 18, "text": "Now John\u2019s disciples and the Pharisees were fasting. So they came to Jesus and said, \u201cWhy do the disciples of John and the disciples of the Pharisees fast, but your disciples don\u2019t fast?\u201d", "comment": "sn John\u2019s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29\u201334; 23:26\u201332; Num 29:7\u201311). The zealous fasted twice a week on Monday and Thursday.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cSo\u201d to indicate that in the narrative this question happened as a result of the fasting of John\u2019s disciples and the Pharisees.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn John refers to John the Baptist.
sn See the note on Pharisees in 2:16."}, {"pk": 2848999, "translation": "NET", "book": 41, "chapter": 2, "verse": 19, "text": "Jesus said to them, \u201cThe wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them they do not fast.", "comment": "tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201ccan they?\u201d).
tn Grk \u201cAnd Jesus.\u201d
tn Grk \u201csons of the wedding hall,\u201d an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5\u20136; 62:4\u20135; 4 Ezra 2:15, 38)."}, {"pk": 2849000, "translation": "NET", "book": 41, "chapter": 2, "verse": 20, "text": "But the days are coming when the bridegroom will be taken from them, and at that time they will fast.", "comment": "sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).
tn Grk \u201cthen on that day.\u201d"}, {"pk": 2849001, "translation": "NET", "book": 41, "chapter": 2, "verse": 21, "text": "No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse."}, {"pk": 2849002, "translation": "NET", "book": 41, "chapter": 2, "verse": 22, "text": "And no one pours new wine into old wineskins; otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.\u201d", "comment": "sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins."}, {"pk": 2849003, "translation": "NET", "book": 41, "chapter": 2, "verse": 23, "text": "Jesus was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat as they made their way.", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cheads of grain.\u201d While the generic term \u03c3\u03c4\u03ac\u03c7\u03c5\u03c2 (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1)."}, {"pk": 2849004, "translation": "NET", "book": 41, "chapter": 2, "verse": 24, "text": "So the Pharisees said to him, \u201cLook, why are they doing what is against the law on the Sabbath?\u201d", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
sn See the note on Pharisees in 2:16."}, {"pk": 2849005, "translation": "NET", "book": 41, "chapter": 2, "verse": 25, "text": "He said to them, \u201cHave you never read what David did when he was in need and he and his companions were hungry \u2014"}, {"pk": 2849006, "translation": "NET", "book": 41, "chapter": 2, "verse": 26, "text": "how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?\u201d", "comment": "tn A decision about the proper translation of this Greek phrase (\u1f10\u03c0\u1f76 \u1fbf\u0391\u03b2\u03b9\u03b1\u03b8\u1f70\u03c1 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03ad\u03c9\u03c2, ejpi Abiaqar ajrcierew\") is very difficult for a number of reasons. The most natural translation of the phrase is \u201cwhen Abiathar was high priest,\u201d but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1\u20137. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sys and a few others omit \u1f10\u03c0\u1f76 \u1fbf\u0391\u03b2\u03b9\u03b1\u03b8\u1f70\u03c1 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03ad\u03c9\u03c2, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C \u0398 \u03a0 \u03a3 \u03a6 074 \u00cb13 and many others} add \u03c4\u03bf\u1fe6 before \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03ad\u03c9\u03c2, giving the meaning \u201cin the days of Abiathar the high priest,\u201d suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark\u2019s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (\u1f10\u03c0\u03af + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, \u201cin the days of Abiathar the high priest\u201d would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: \u201cHave you not read in the book of Moses, in the passage about the bush?\u201d Here the final phrase is simply \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fe6 \u03b2\u03ac\u03c4\u03bf\u03c5 (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase \u1f10\u03c0\u1f76 \u1fbf\u0391\u03b2\u03b9\u03b1\u03b8\u1f70\u03c1 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03ad\u03c9\u03c2: \u201cwhen Abiathar was high priest.\u201d It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.
tn Grk \u201cthe bread of presentation.\u201d sn The sacred bread refers to the \u201cbread of presentation,\u201d \u201cshowbread,\u201d or \u201cbread of the Presence,\u201d twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5\u20139. Each loaf was made from 3 quarts (3.5 liters; Heb \u201ctwo tenths of an ephah\u201d) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Matt 12:1\u20138, Luke 6:1\u20135.
sn Jesus\u2019 response to the charge that what his disciples were doing was against the law is one of analogy: \u201cIf David did it for his troops in a time of need, then so can I with my disciples.\u201d Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a \u201cgreater need\u201d makes this permissible or that this was within the intention of the law all along.
sn See 1 Sam 21:1\u20136."}, {"pk": 2849007, "translation": "NET", "book": 41, "chapter": 2, "verse": 27, "text": "Then he said to them, \u201cThe Sabbath was made for people, not people for the Sabbath.", "comment": "tn The Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus \u201cpeople.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849008, "translation": "NET", "book": 41, "chapter": 2, "verse": 28, "text": "For this reason the Son of Man is lord even of the Sabbath.\u201d", "comment": "tn The term \u201clord\u201d is in emphatic position in the Greek text.sn A second point in Jesus\u2019 defense of his disciples\u2019 actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath."}, {"pk": 2849009, "translation": "NET", "book": 41, "chapter": 3, "verse": 1, "text": "Then Jesus entered the synagogue again, and a man was there who had a withered hand.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Withered means the man\u2019s hand was shrunken and paralyzed.
sn See the note on synagogue in 1:21."}, {"pk": 2849010, "translation": "NET", "book": 41, "chapter": 3, "verse": 2, "text": "They watched Jesus closely to see if he would heal him on the Sabbath, so that they could accuse him.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn The term translated watched\u2026closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6)."}, {"pk": 2849011, "translation": "NET", "book": 41, "chapter": 3, "verse": 3, "text": "So he said to the man who had the withered hand, \u201cStand up among all these people.\u201d", "comment": "tn Grk \u201cStand up in the middle.\u201dsn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor."}, {"pk": 2849012, "translation": "NET", "book": 41, "chapter": 3, "verse": 4, "text": "Then he said to them, \u201cIs it lawful to do good on the Sabbath, or evil, to save a life or destroy it?\u201d But they were silent.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849013, "translation": "NET", "book": 41, "chapter": 3, "verse": 5, "text": "After looking around at them in anger, grieved by the hardness of their hearts, he said to the man, \u201cStretch out your hand.\u201d He stretched it out, and his hand was restored.", "comment": "tn This term is a collective singular in the Greek text.
sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus\u2019 \u201clabor.\u201d He simply spoke and it was so.
tn The aorist participle \u03c0\u03b5\u03c1\u03b9\u03b2\u03bb\u03b5\u03c8\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (peribleyameno\") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (\u201cLooking around\u2026he said\u201d)."}, {"pk": 2849014, "translation": "NET", "book": 41, "chapter": 3, "verse": 6, "text": "So the Pharisees went out immediately and began plotting with the Herodians, as to how they could assassinate him.", "comment": "sn See the note on Pharisees in 2:16.
tn Grk \u201cdestroy.\u201d
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Grk inserts \u201cagainst him\u201d after \u201cHerodians.\u201d This is somewhat redundant in English and has not been translated.sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read \u201cHerodians\u201d instead of \u201cHerod\u201d in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs."}, {"pk": 2849015, "translation": "NET", "book": 41, "chapter": 3, "verse": 7, "text": "Then Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. And from Judea,", "comment": "tn The word \u201chim\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849016, "translation": "NET", "book": 41, "chapter": 3, "verse": 8, "text": "Jerusalem, Idumea, beyond the Jordan River, and around Tyre and Sidon a great multitude came to him when they heard about the things he had done.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus\u2019 reputation continued to expand into new regions.map For location see Map1-A1; JP3-F3; JP4-F3.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., \u201cacross the Jordan\u201d)."}, {"pk": 2849017, "translation": "NET", "book": 41, "chapter": 3, "verse": 9, "text": "Because of the crowd, he told his disciples to have a small boat ready for him so the crowd would not press toward him.", "comment": "tn Grk \u201cthey\u201d; the referent (the crowd) has been specified in the translation for clarity."}, {"pk": 2849018, "translation": "NET", "book": 41, "chapter": 3, "verse": 10, "text": "For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him."}, {"pk": 2849019, "translation": "NET", "book": 41, "chapter": 3, "verse": 11, "text": "And whenever the unclean spirits saw him, they fell down before him and cried out, \u201cYou are the Son of God.\u201d", "comment": "sn Unclean spirits refers to evil spirits."}, {"pk": 2849020, "translation": "NET", "book": 41, "chapter": 3, "verse": 12, "text": "But he sternly ordered them not to make him known.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61\u201362)."}, {"pk": 2849021, "translation": "NET", "book": 41, "chapter": 3, "verse": 13, "text": "Now Jesus went up the mountain and called for those he wanted, and they came to him.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Or \u201cup a mountain\u201d (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u1f45\u03c1\u03bf\u03c2, eis to Joro\").sn The expression up the mountain here may be idiomatic or generic, much like the English \u201che went to the hospital\u201d (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law."}, {"pk": 2849022, "translation": "NET", "book": 41, "chapter": 3, "verse": 14, "text": "He appointed twelve (whom he named apostles ), so that they would be with him and he could send them to preach", "comment": "sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
tc The phrase \u201cwhom he named apostles\u201d is lacking in the majority of mss (A C2 [D] L \u00cb1 33 \u00cf latt sy). Several primary Alexandrian and Caesarean witnesses (\u05d0 B [C* W] \u0398 \u00cb13 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark\u2019s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.
tn Grk \u201cAnd he.\u201d"}, {"pk": 2849023, "translation": "NET", "book": 41, "chapter": 3, "verse": 15, "text": "and to have authority to cast out demons."}, {"pk": 2849024, "translation": "NET", "book": 41, "chapter": 3, "verse": 16, "text": "He appointed twelve: To Simon he gave the name Peter;", "comment": "tc The phrase \u201che appointed twelve\u201d is lacking in the majority of manuscripts (A C2 D L \u0398 \u00cb1 33 2427 \u00cf lat sy bo). Some important witnesses include the phrase (\u05d0 B C* \u0394 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is \u03ba\u03b1\u03af (kai), and the first word after the clause in question is also \u03ba\u03b1\u03af. And the first two letters of the second word, in each instance, are \u03b5\u03c0 (ep). Early scribes most likely jumped accidentally from the first \u03ba\u03b1\u03af to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)
sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1\u20134; Luke 6:13\u201316; Acts 1:13) and the first four are always the same, though not in the same order after Peter."}, {"pk": 2849025, "translation": "NET", "book": 41, "chapter": 3, "verse": 17, "text": "to James and his brother John, the sons of Zebedee, he gave the name Boanerges (that is, \u201csons of thunder\u201d);", "comment": "tn Grk \u201cto James, the son of Zebedee, and John, the brother of James.\u201d"}, {"pk": 2849026, "translation": "NET", "book": 41, "chapter": 3, "verse": 18, "text": "and Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot,", "comment": "sn Bartholomew (meaning \u201cson of Tolmai\u201d in Aramaic) could be another name for Nathanael mentioned in John 1:45.
tn Grk \u201cthe Cananean,\u201d but according to both BDAG 507 s.v. \u039a\u03b1\u03bd\u03b1\u03bd\u03b1\u1fd6\u03bf\u03c2 and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for \u201centhusiast, zealot\u201d (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as \u201cZealots\u201d (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
tc This disciple is called \u039b\u03b5\u03b2\u03b2\u03b1\u1fd6\u03bf\u03bd (Lebbaion, \u201cLebbaeus\u201d) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.
sn This is the \u201cdoubting Thomas\u201d of John 20:24\u201329."}, {"pk": 2849027, "translation": "NET", "book": 41, "chapter": 3, "verse": 19, "text": "and Judas Iscariot, who betrayed him.", "comment": "tn Grk \u201cwho even betrayed him.\u201d
sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning \u201cman of Kerioth\u201d (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304."}, {"pk": 2849028, "translation": "NET", "book": 41, "chapter": 3, "verse": 20, "text": "Now Jesus went home, and a crowd gathered so that they were not able to eat.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849029, "translation": "NET", "book": 41, "chapter": 3, "verse": 21, "text": "When his family heard this they went out to restrain him, for they said, \u201cHe is out of his mind.\u201d", "comment": "tc Western witnesses D W it, instead of reading \u03bf\u1f31 \u03c0\u03b1\u03c1\u1fbf \u03b1\u1f50\u03c4\u03bf\u1fe6 (Joi par\u2019 aujtou, here translated \u201cfamily\u201d), have \u03c0\u03b5\u03c1\u1f76 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03bf\u1f31 \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u1fd6\u03c2 \u03ba\u03b1\u1f76 \u03bf\u1f31 \u03bb\u03bf\u03b9\u03c0\u03bf\u03af (peri autou Joi grammatei\" kai Joi loipoi, \u201c[when] the scribes and others [heard] about him\u201d). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus\u2019 family\u2019s opinion of him as \u201cout of his mind\u201d and transfers this view to the Lord\u2019s opponents. The fact that virtually all other witnesses have \u03bf\u1f31 \u03c0\u03b1\u03c1\u1fbf \u03b1\u1f50\u03c4\u03bf\u1fe6 here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.tn On the meaning \u201cfamily\u201d for \u03bf\u1f31 \u03c0\u03b1\u03c1\u1fbf \u03b1\u1f50\u03c4\u03bf\u1fe6 (Joi par\u2019 autou), see BDAG 756-57 s.v. \u03c0\u03b1\u03c1\u03ac A.3.b.\u03b2.\u05d1.sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22\u201330) is sandwiched between Mark\u2019s mention of Jesus\u2019 family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark\u2019s intention in this structure to show that Jesus\u2019 family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus\u2019 true family in vv. 31\u201335 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other."}, {"pk": 2849030, "translation": "NET", "book": 41, "chapter": 3, "verse": 22, "text": "The experts in the law who came down from Jerusalem said, \u201cHe is possessed by Beelzebul,\u201d and, \u201cBy the ruler of demons he casts out demons.\u201d", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cHe has Beelzebul.\u201dsn Beelzebul is another name for Satan. So some people recognized Jesus\u2019 work as supernatural, but called it diabolical.
tn Or \u201cprince.\u201d
tn Or \u201cThe scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22."}, {"pk": 2849031, "translation": "NET", "book": 41, "chapter": 3, "verse": 23, "text": "So he called them and spoke to them in parables: \u201cHow can Satan cast out Satan?", "comment": "sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23\u201326) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12\u201313) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29\u201330). For an explanation of what a parable is, see the note on parables in 4:2.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative."}, {"pk": 2849032, "translation": "NET", "book": 41, "chapter": 3, "verse": 24, "text": "If a kingdom is divided against itself, that kingdom will not be able to stand.", "comment": "sn The three conditional statements in vv. 24\u201326 express the logical result of the assumption that Jesus heals by Satan\u2019s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan\u2019s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal."}, {"pk": 2849033, "translation": "NET", "book": 41, "chapter": 3, "verse": 25, "text": "If a house is divided against itself, that house will not be able to stand."}, {"pk": 2849034, "translation": "NET", "book": 41, "chapter": 3, "verse": 26, "text": "And if Satan rises against himself and is divided, he is not able to stand and his end has come."}, {"pk": 2849035, "translation": "NET", "book": 41, "chapter": 3, "verse": 27, "text": "But no one is able to enter a strong man\u2019s house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house.", "comment": "sn The strong man here pictures Satan.
sn Some see the imagery here as similar to Eph 4:7\u201310, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus\u2019 acts of healing mean that the war is being won and the kingdom is coming."}, {"pk": 2849036, "translation": "NET", "book": 41, "chapter": 3, "verse": 28, "text": "I tell you the truth, people will be forgiven for all sins, even all the blasphemies they utter.", "comment": "tn Grk \u201call the sins and blasphemies they may speak will be forgiven the sons of men.\u201d
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2849037, "translation": "NET", "book": 41, "chapter": 3, "verse": 29, "text": "But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin\u201d", "comment": "sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan\u2019s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit\u2019s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus\u2019 warning. On this last point see W. W. Wessel, \u201cMark,\u201d EBC 8:645-46."}, {"pk": 2849038, "translation": "NET", "book": 41, "chapter": 3, "verse": 30, "text": "(because they said, \u201cHe has an unclean spirit\u201d ).", "comment": "sn Unclean spirit refers to an evil spirit."}, {"pk": 2849039, "translation": "NET", "book": 41, "chapter": 3, "verse": 31, "text": "Then Jesus\u2019 mother and his brothers came. Standing outside, they sent word to him, to summon him.", "comment": "sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201chis\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849040, "translation": "NET", "book": 41, "chapter": 3, "verse": 32, "text": "A crowd was sitting around him and they said to him, \u201cLook, your mother and your brothers are outside looking for you.\u201d", "comment": "tc \u2021 Many mss read \u201cand your sisters\u201d here after \u201cyour brothers\u201d (A D \u0393 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (\u05d0 B C K L W \u0394 \u0398 \u00cb1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus\u2019 response in v. 35. NA27 has the words in brackets, indicating some doubt as to their authenticity."}, {"pk": 2849041, "translation": "NET", "book": 41, "chapter": 3, "verse": 33, "text": "He answered them and said, \u201cWho are my mother and my brothers?\u201d", "comment": "tn Grk \u201cWho is my mother and my brothers?\u201d The use of the singular verb \u1f10\u03c3\u03c4\u03b9\u03bd (estin) here singles out Mary above Jesus\u2019 brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation."}, {"pk": 2849042, "translation": "NET", "book": 41, "chapter": 3, "verse": 34, "text": "And looking at those who were sitting around him in a circle, he said, \u201cHere are my mother and my brothers!", "comment": "tn Grk \u201cBehold my mother and my brothers.\u201d"}, {"pk": 2849043, "translation": "NET", "book": 41, "chapter": 3, "verse": 35, "text": "For whoever does the will of God is my brother and sister and mother.\u201d", "comment": "tn The pleonastic pronoun \u03bf\u1f57\u03c4\u03bf\u03c2 (Jouto\", \u201cthis one\u201d) which precedes this verb has not been translated."}, {"pk": 2849044, "translation": "NET", "book": 41, "chapter": 4, "verse": 1, "text": "Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while the whole crowd was on the shore by the lake.", "comment": "tn Grk \u201cand all the crowd.\u201d The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause."}, {"pk": 2849045, "translation": "NET", "book": 41, "chapter": 4, "verse": 2, "text": "He taught them many things in parables, and in his teaching said to them:", "comment": "sn Though parables can contain a variety of figures of speech (cf. 2:19\u201322; 3:23\u201325; 4:3\u20139, 26\u201332; 7:15\u201317; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response."}, {"pk": 2849046, "translation": "NET", "book": 41, "chapter": 4, "verse": 3, "text": "\u201cListen! A sower went out to sow.", "comment": "sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God\u2019s giving life has OT roots (Isa 55:10\u201311). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God (cf. 4:11)."}, {"pk": 2849047, "translation": "NET", "book": 41, "chapter": 4, "verse": 4, "text": "And as he sowed, some seed fell along the path, and the birds came and devoured it.", "comment": "tn Mark\u2019s version of the parable, like Luke\u2019s (cf. Luke 8:4\u20138), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1\u20139 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff."}, {"pk": 2849048, "translation": "NET", "book": 41, "chapter": 4, "verse": 5, "text": "Other seed fell on rocky ground where it did not have much soil. It sprang up at once because the soil was not deep.", "comment": "tn Grk \u201cit did not have enough depth of earth.\u201d
sn The rocky ground in Palestine would be a limestone base lying right under the soil."}, {"pk": 2849049, "translation": "NET", "book": 41, "chapter": 4, "verse": 6, "text": "When the sun came up it was scorched, and because it did not have sufficient root, it withered.", "comment": "tn Grk \u201cit did not have root.\u201d"}, {"pk": 2849050, "translation": "NET", "book": 41, "chapter": 4, "verse": 7, "text": "Other seed fell among the thorns, and they grew up and choked it, and it did not produce grain.", "comment": "sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
sn That is, crowded out the good plants."}, {"pk": 2849051, "translation": "NET", "book": 41, "chapter": 4, "verse": 8, "text": "But other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in the final stage of the parable."}, {"pk": 2849052, "translation": "NET", "book": 41, "chapter": 4, "verse": 9, "text": "And he said, \u201cWhoever has ears to hear had better listen!\u201d", "comment": "tn The translation \u201chad better listen!\u201d captures the force of the third person imperative more effectively than the traditional \u201clet him hear,\u201d which sounds more like a permissive than an imperative to the modern English reader. This was Jesus\u2019 common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35)."}, {"pk": 2849053, "translation": "NET", "book": 41, "chapter": 4, "verse": 10, "text": "When he was alone, those around him with the twelve asked him about the parables."}, {"pk": 2849054, "translation": "NET", "book": 41, "chapter": 4, "verse": 11, "text": "He said to them, \u201cThe secret of the kingdom of God has been given to you. But to those outside, everything is in parables,", "comment": "tn This is an example of a \u201cdivine passive,\u201d with God understood to be the source of the revelation (see ExSyn 437-38).
tn Grk \u201cthe mystery.\u201dsn The key term secret (\u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17\u201323, 27\u201330. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus\u2019 ministry and message with old promises (Rom 1:1\u20134; Heb 1:1\u20132). The traditional translation of this word, \u201cmystery,\u201d is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77)."}, {"pk": 2849055, "translation": "NET", "book": 41, "chapter": 4, "verse": 12, "text": "so that although they look they may look but not see, and although they hear they may hear but not understand, so they may not repent and be forgiven.\u201d", "comment": "sn A quotation from Isa 6:9\u201310. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach."}, {"pk": 2849056, "translation": "NET", "book": 41, "chapter": 4, "verse": 13, "text": "He said to them, \u201cDon\u2019t you understand this parable? Then how will you understand any parable?", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849057, "translation": "NET", "book": 41, "chapter": 4, "verse": 14, "text": "The sower sows the word."}, {"pk": 2849058, "translation": "NET", "book": 41, "chapter": 4, "verse": 15, "text": "These are the ones on the path where the word is sown: Whenever they hear, immediately Satan comes and snatches the word that was sown in them.", "comment": "sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has \u201cthe evil one,\u201d while Luke 8:12 has \u201cthe devil.\u201d This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
sn The word of Jesus has the potential to save if it germinates in a person\u2019s heart, something the devil is very much against."}, {"pk": 2849059, "translation": "NET", "book": 41, "chapter": 4, "verse": 16, "text": "These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy."}, {"pk": 2849060, "translation": "NET", "book": 41, "chapter": 4, "verse": 17, "text": "But they have no root in themselves and do not endure. Then, when trouble or persecution comes because of the word, immediately they fall away.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201care temporary.\u201d"}, {"pk": 2849061, "translation": "NET", "book": 41, "chapter": 4, "verse": 18, "text": "Others are the ones sown among thorns: They are those who hear the word,"}, {"pk": 2849062, "translation": "NET", "book": 41, "chapter": 4, "verse": 19, "text": "but worldly cares, the seductiveness of wealth, and the desire for other things come in and choke the word, and it produces nothing.", "comment": "sn That is, their concern for spiritual things is crowded out by material things.
tn Grk \u201cand.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201cthe deceitfulness of riches.\u201d Cf. BDAG 99 s.v. \u1f00\u03c0\u03ac\u03c4\u03b7 1, \u201cthe seduction which comes from wealth.\u201d"}, {"pk": 2849063, "translation": "NET", "book": 41, "chapter": 4, "verse": 20, "text": "But these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849064, "translation": "NET", "book": 41, "chapter": 4, "verse": 21, "text": "He also said to them, \u201cA lamp isn\u2019t brought to be put under a basket or under a bed, is it? Isn\u2019t it to be placed on a lampstand?", "comment": "sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.
tn Or \u201ca bowl\u201d; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated \u201cbasket, box, bowl\u201d (L&N 6.151)."}, {"pk": 2849065, "translation": "NET", "book": 41, "chapter": 4, "verse": 22, "text": "For nothing is hidden except to be revealed, and nothing concealed except to be brought to light.", "comment": "tn Or \u201cdisclosed.\u201d"}, {"pk": 2849066, "translation": "NET", "book": 41, "chapter": 4, "verse": 23, "text": "If anyone has ears to hear, he had better listen!\u201d", "comment": "tn The translation \u201chad better listen!\u201d captures the force of the third person imperative more effectively than the traditional \u201clet him hear,\u201d which sounds more like a permissive than an imperative to the modern English reader. This was Jesus\u2019 common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35)."}, {"pk": 2849067, "translation": "NET", "book": 41, "chapter": 4, "verse": 24, "text": "And he said to them, \u201cTake care about what you hear. The measure you use will be the measure you receive, and more will be added to you.", "comment": "tn Grk \u201cby [the measure] with which you measure it will be measured to you.\u201d"}, {"pk": 2849068, "translation": "NET", "book": 41, "chapter": 4, "verse": 25, "text": "For whoever has will be given more, but whoever does not have, even what he has will be taken from him.\u201d", "comment": "sn What he has will be taken from him. The meaning is that the one who accepts Jesus\u2019 teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus\u2019 words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
tn Grk \u201cand.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849069, "translation": "NET", "book": 41, "chapter": 4, "verse": 26, "text": "He also said, \u201cThe kingdom of God is like someone who spreads seed on the ground."}, {"pk": 2849070, "translation": "NET", "book": 41, "chapter": 4, "verse": 27, "text": "He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how."}, {"pk": 2849071, "translation": "NET", "book": 41, "chapter": 4, "verse": 28, "text": "By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head."}, {"pk": 2849072, "translation": "NET", "book": 41, "chapter": 4, "verse": 29, "text": "And when the grain is ripe, he sends in the sickle because the harvest has come.\u201d", "comment": "tn The Greek word \u03b5\u1f50\u03b8\u03cd\u03c2 (euqus, often translated \u201cimmediately\u201d or \u201cright away\u201d) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24\u201330) and presents a complete picture of the coming of God\u2019s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation."}, {"pk": 2849073, "translation": "NET", "book": 41, "chapter": 4, "verse": 30, "text": "He also asked, \u201cTo what can we compare the kingdom of God, or what parable can we use to present it?"}, {"pk": 2849074, "translation": "NET", "book": 41, "chapter": 4, "verse": 31, "text": "It is like a mustard seed that when sown in the ground, even though it is the smallest of all the seeds in the ground \u2014", "comment": "sn Mustard seeds are known for their tiny size."}, {"pk": 2849075, "translation": "NET", "book": 41, "chapter": 4, "verse": 32, "text": "when it is sown, it grows up, becomes the greatest of all garden plants, and grows large branches so that the wild birds can nest in its shade.\u201d", "comment": "tn Mark 4:31\u201332 is fairly awkward in Greek. Literally the sentence reads as follows: \u201cAs a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up\u2026\u201d The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.
sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22\u201324 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd)."}, {"pk": 2849076, "translation": "NET", "book": 41, "chapter": 4, "verse": 33, "text": "So with many parables like these, he spoke the word to them, as they were able to hear.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative."}, {"pk": 2849077, "translation": "NET", "book": 41, "chapter": 4, "verse": 34, "text": "He did not speak to them without a parable. But privately he explained everything to his own disciples."}, {"pk": 2849078, "translation": "NET", "book": 41, "chapter": 4, "verse": 35, "text": "On that day, when evening came, Jesus said to his disciples, \u201cLet\u2019s go across to the other side of the lake.\u201d", "comment": "tn The phrase \u201cof the lake\u201d is not in the Greek text but is clearly implied; it has been supplied here for clarity.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849079, "translation": "NET", "book": 41, "chapter": 4, "verse": 36, "text": "So after leaving the crowd, they took him along, just as he was, in the boat, and other boats were with him.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the response to Jesus\u2019 request.
tn It is possible that this prepositional phrase modifies \u201cas he was,\u201d not \u201cthey took him along.\u201d The meaning would then be \u201cthey took him along in the boat in which he was already sitting\u201d (see 4:1).sn A boat that held all the disciples would be of significant size."}, {"pk": 2849080, "translation": "NET", "book": 41, "chapter": 4, "verse": 37, "text": "Now a great windstorm developed and the waves were breaking into the boat, so that the boat was nearly swamped.", "comment": "tn Or \u201ca squall.\u201dsn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849081, "translation": "NET", "book": 41, "chapter": 4, "verse": 38, "text": "But he was in the stern, sleeping on a cushion. They woke him up and said to him, \u201cTeacher, don\u2019t you care that we are about to die?\u201d", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849082, "translation": "NET", "book": 41, "chapter": 4, "verse": 39, "text": "So he got up and rebuked the wind, and said to the sea, \u201cBe quiet! Calm down!\u201d Then the wind stopped, and it was dead calm.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Or \u201ccommanded\u201d (often with the implication of a threat, L&N 33.331).
sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23\u201330. When Jesus rebuked the wind and the sea he was making a statement about who he was."}, {"pk": 2849083, "translation": "NET", "book": 41, "chapter": 4, "verse": 40, "text": "And he said to them, \u201cWhy are you cowardly? Do you still not have faith?\u201d"}, {"pk": 2849084, "translation": "NET", "book": 41, "chapter": 4, "verse": 41, "text": "They were overwhelmed by fear and said to one another, \u201cWho then is this? Even the wind and sea obey him!\u201d", "comment": "sn Jesus\u2019 authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
sn This section in Mark (4:35\u20135:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus\u2019 daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus\u2019 right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness."}, {"pk": 2849085, "translation": "NET", "book": 41, "chapter": 5, "verse": 1, "text": "So they came to the other side of the lake, to the region of the Gerasenes.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate a summary and transition in the narrative.
tc The textual tradition here is quite complicated. Most later mss (A C \u00cb13 \u00cf syp,h) read \u201cGadarenes,\u201d which is the better reading in Matt 8:28. Other mss (\u05d02 L \u0394 \u0398 \u00cb1 28 33 565 579 700 892 1241 1424 al sys bo) have \u201cGergesenes.\u201d Others (\u05d0* B D latt sa) have \u201cGerasenes,\u201d which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring \u201cin the region of the Gadarenes.\u201d \u201cIrrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, \u2018opposite Galilee\u2019\u201d (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore \u2013 the town that the herdsmen most likely entered after the drowning of the pigs."}, {"pk": 2849086, "translation": "NET", "book": 41, "chapter": 5, "verse": 2, "text": "Just as Jesus was getting out of the boat, a man with an unclean spirit came from the tombs and met him.", "comment": "sn Unclean spirit refers to an evil spirit.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cmet him from the tombs a man with an unclean spirit.\u201d When this is converted to normal English word order (\u201ca man met him from the tombs with an unclean spirit\u201d) it sounds as if \u201cwith an unclean spirit\u201d modifies \u201cthe tombs.\u201d Likewise, \u201ca man with an unclean spirit from the tombs met him\u201d implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, \u201ccame,\u201d is supplied in English: \u201ccame from the tombs and met him.\u201d"}, {"pk": 2849087, "translation": "NET", "book": 41, "chapter": 5, "verse": 3, "text": "He lived among the tombs, and no one could bind him anymore, not even with a chain."}, {"pk": 2849088, "translation": "NET", "book": 41, "chapter": 5, "verse": 4, "text": "For his hands and feet had often been bound with chains and shackles, but he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.", "comment": "tn Grk \u201che had often been bound with chains and shackles.\u201d \u201cShackles\u201d could also be translated \u201cfetters\u201d; they were chains for the feet.
tn Grk \u201cand.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849089, "translation": "NET", "book": 41, "chapter": 5, "verse": 5, "text": "Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones."}, {"pk": 2849090, "translation": "NET", "book": 41, "chapter": 5, "verse": 6, "text": "When he saw Jesus from a distance, he ran and bowed down before him."}, {"pk": 2849091, "translation": "NET", "book": 41, "chapter": 5, "verse": 7, "text": "Then he cried out with a loud voice, \u201cLeave me alone, Jesus, Son of the Most High God! I implore you by God \u2014 do not torment me!\u201d", "comment": "sn Though it seems unusual for a demon to invoke God\u2019s name (\u201cI implore you by God\u201d) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: \u201cWhy have you come to torment us before the time?\u201d There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus\u2019 arrival on the scene as an illegitimate change in God\u2019s plan regarding the time when their sentence would be executed.
tn Grk \u201cWhat to me and to you?\u201d (an idiom). The phrase \u03c4\u03af \u1f10\u03bc\u03bf\u1f76 \u03ba\u03b1\u1f76 \u03c3\u03bf\u03af (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. \u1f10\u03b3\u1f7d). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say \u201cWhat to me and to you?\u201d meaning, \u201cWhat have I done to you that you should do this to me?\u201d (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, \u201cWhat to me and to you?\u201d meaning, \u201cThat is your business, how am I involved?\u201d (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: \u201cLeave me alone\u2026.\u201d
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849092, "translation": "NET", "book": 41, "chapter": 5, "verse": 8, "text": "(For Jesus had said to him, \u201cCome out of that man, you unclean spirit!\u201d)", "comment": "sn This is a parenthetical explanation by the author.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849093, "translation": "NET", "book": 41, "chapter": 5, "verse": 9, "text": "Jesus asked him, \u201cWhat is your name?\u201d And he said, \u201cMy name is Legion, for we are many.\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn The name Legion means \u201cthousands,\u201d a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle."}, {"pk": 2849094, "translation": "NET", "book": 41, "chapter": 5, "verse": 10, "text": "He begged Jesus repeatedly not to send them out of the region.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849095, "translation": "NET", "book": 41, "chapter": 5, "verse": 11, "text": "There on the hillside, a great herd of pigs was feeding.", "comment": "tn Grk \u201cmountain,\u201d but this might give the English reader the impression of a far higher summit."}, {"pk": 2849096, "translation": "NET", "book": 41, "chapter": 5, "verse": 12, "text": "And the demonic spirits begged him, \u201cSend us into the pigs. Let us enter them.\u201d", "comment": "tn Grk \u201cthey\u201d; the referent (the demonic spirits) has been specified in the translation for clarity."}, {"pk": 2849097, "translation": "NET", "book": 41, "chapter": 5, "verse": 13, "text": "Jesus gave them permission. So the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.", "comment": "sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus\u2019 power over it as a picture of the larger battle for human souls. There would be no doubt how the man\u2019s transformation had taken place.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate a conclusion and transition in the narrative."}, {"pk": 2849098, "translation": "NET", "book": 41, "chapter": 5, "verse": 14, "text": "Now the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate a transition to the response to the miraculous healing."}, {"pk": 2849099, "translation": "NET", "book": 41, "chapter": 5, "verse": 15, "text": "They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind \u2014 the one who had the \u201cLegion\u201d \u2014 and they were afraid."}, {"pk": 2849100, "translation": "NET", "book": 41, "chapter": 5, "verse": 16, "text": "Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs."}, {"pk": 2849101, "translation": "NET", "book": 41, "chapter": 5, "verse": 17, "text": "Then they asked Jesus to leave their region.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849102, "translation": "NET", "book": 41, "chapter": 5, "verse": 18, "text": "As he was getting into the boat the man who had been demon-possessed asked if he could go with him.", "comment": "tn Grk \u201cbe,\u201d that is, \u201cremain.\u201d In this context that would involve accompanying Jesus as he went on his way."}, {"pk": 2849103, "translation": "NET", "book": 41, "chapter": 5, "verse": 19, "text": "But Jesus did not permit him to do so. Instead, he said to him, \u201cGo to your home and to your people and tell them what the Lord has done for you, that he had mercy on you.\u201d", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus\u2019 ministry as political.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849104, "translation": "NET", "book": 41, "chapter": 5, "verse": 20, "text": "So he went away and began to proclaim in the Decapolis what Jesus had done for him, and all were amazed.", "comment": "sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means \u201cten towns\u201d) whose region (except for Scythopolis) lay across the Jordan River.
sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God\u2019s goodness at home.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cSo\u201d to indicate the conclusion of the episode in the narrative."}, {"pk": 2849105, "translation": "NET", "book": 41, "chapter": 5, "verse": 21, "text": "When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea."}, {"pk": 2849106, "translation": "NET", "book": 41, "chapter": 5, "verse": 22, "text": "Then one of the synagogue rulers, named Jairus, came up, and when he saw Jesus, he fell at his feet.", "comment": "tc Codex Bezae (D) and some Itala mss omit the words \u201cnamed Jairus.\u201d The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u1fbf\u0399\u03ac\u03ca\u03c1\u03bf\u03c2 (onomati Iairos) include {\u00cc45 \u05d0 A B C L \u00cf lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn That is, \u201can official in charge of the synagogue\u201d; \u1f00\u03c1\u03c7\u03b9\u03c3\u03c5\u03bd\u03ac\u03b3\u03c9\u03b3\u03bf\u03c2 (arcisunagwgo\") refers to the \u201cpresident of a synagogue\u201d (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41). sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849107, "translation": "NET", "book": 41, "chapter": 5, "verse": 23, "text": "He asked him urgently, \u201cMy little daughter is near death. Come and lay your hands on her so that she may be healed and live.\u201d"}, {"pk": 2849108, "translation": "NET", "book": 41, "chapter": 5, "verse": 24, "text": "Jesus went with him, and a large crowd followed and pressed around him.", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849109, "translation": "NET", "book": 41, "chapter": 5, "verse": 25, "text": "Now a woman was there who had been suffering from a hemorrhage for twelve years.", "comment": "sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus\u2019 daughter. Mark\u2019s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18\u201326 and Luke 8:40\u201356. Mark\u2019s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201ca flow of blood.\u201d"}, {"pk": 2849110, "translation": "NET", "book": 41, "chapter": 5, "verse": 26, "text": "She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse."}, {"pk": 2849111, "translation": "NET", "book": 41, "chapter": 5, "verse": 27, "text": "When she heard about Jesus, she came up behind him in the crowd and touched his cloak,", "comment": "tn Grk \u201cgarment,\u201d but here \u1f31\u03bc\u03ac\u03c4\u03b9\u03bf\u03bd (Jimation) denotes the outer garment in particular."}, {"pk": 2849112, "translation": "NET", "book": 41, "chapter": 5, "verse": 28, "text": "for she kept saying, \u201cIf only I touch his clothes, I will be healed.\u201d", "comment": "tn Grk \u201csaved.\u201dsn In this pericope the author uses a term for being healed (Grk \u201csaved\u201d) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean \u201cheal\u201d: If only the reader would \u201ctouch\u201d Jesus, he too would be \u201csaved.\u201d
tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus\u2019 cloak."}, {"pk": 2849113, "translation": "NET", "book": 41, "chapter": 5, "verse": 29, "text": "At once the bleeding stopped, and she felt in her body that she was healed of her disease.", "comment": "tn Grk \u201cthe flow of her blood dried up.\u201dsn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean."}, {"pk": 2849114, "translation": "NET", "book": 41, "chapter": 5, "verse": 30, "text": "Jesus knew at once that power had gone out from him. He turned around in the crowd and said, \u201cWho touched my clothes?\u201d"}, {"pk": 2849115, "translation": "NET", "book": 41, "chapter": 5, "verse": 31, "text": "His disciples said to him, \u201cYou see the crowd pressing against you and you say, \u2018Who touched me?\u2019\u201d"}, {"pk": 2849116, "translation": "NET", "book": 41, "chapter": 5, "verse": 32, "text": "But he looked around to see who had done it.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849117, "translation": "NET", "book": 41, "chapter": 5, "verse": 33, "text": "Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth."}, {"pk": 2849118, "translation": "NET", "book": 41, "chapter": 5, "verse": 34, "text": "He said to her, \u201cDaughter, your faith has made you well. Go in peace, and be healed of your disease.\u201d", "comment": "tn Or \u201chas delivered you\u201d; Grk \u201chas saved you.\u201d This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman\u2019s healing."}, {"pk": 2849119, "translation": "NET", "book": 41, "chapter": 5, "verse": 35, "text": "While he was still speaking, people came from the synagogue ruler\u2019s house saying, \u201cYour daughter has died. Why trouble the teacher any longer?\u201d", "comment": "sn See the note on synagogue rulers in 5:22."}, {"pk": 2849120, "translation": "NET", "book": 41, "chapter": 5, "verse": 36, "text": "But Jesus, paying no attention to what was said, told the synagogue ruler, \u201cDo not be afraid; just believe.\u201d"}, {"pk": 2849121, "translation": "NET", "book": 41, "chapter": 5, "verse": 37, "text": "He did not let anyone follow him except Peter, James, and John, the brother of James.", "comment": "tn Grk \u201cand James,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2849122, "translation": "NET", "book": 41, "chapter": 5, "verse": 38, "text": "They came to the house of the synagogue ruler where he saw noisy confusion and people weeping and wailing loudly.", "comment": "sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
tn Grk \u201cand,\u201d though such paratactic structure is rather awkward in English."}, {"pk": 2849123, "translation": "NET", "book": 41, "chapter": 5, "verse": 39, "text": "When he entered he said to them, \u201cWhy are you distressed and weeping? The child is not dead but asleep.\u201d"}, {"pk": 2849124, "translation": "NET", "book": 41, "chapter": 5, "verse": 40, "text": "And they began making fun of him. But he put them all outside and he took the child\u2019s father and mother and his own companions and went into the room where the child was.", "comment": "tn Grk \u201cthose with him.\u201d
tn Grk \u201cinto where the child was.\u201d
tn Grk \u201cThey were laughing at him.\u201d The imperfect verb has been taken ingressively.
tn Or \u201cthrew them all outside.\u201d The verb used, \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03c9 (ekballw), almost always has the connotation of force in Mark."}, {"pk": 2849125, "translation": "NET", "book": 41, "chapter": 5, "verse": 41, "text": "Then, gently taking the child by the hand, he said to her, \u201cTalitha koum,\u201d which means, \u201cLittle girl, I say to you, get up.\u201d"}, {"pk": 2849126, "translation": "NET", "book": 41, "chapter": 5, "verse": 42, "text": "The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.", "comment": "tn The Greek word \u03b5\u1f50\u03b8\u03cd\u03c2 (euqus, often translated \u201cimmediately\u201d or \u201cright away\u201d) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77."}, {"pk": 2849127, "translation": "NET", "book": 41, "chapter": 5, "verse": 43, "text": "He strictly ordered that no one should know about this, and told them to give her something to eat.", "comment": "sn That no one should know about this. See the note on the phrase who he was in 3:12."}, {"pk": 2849128, "translation": "NET", "book": 41, "chapter": 6, "verse": 1, "text": "Now Jesus left that place and came to his hometown, and his disciples followed him.", "comment": "sn Jesus\u2019 hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849129, "translation": "NET", "book": 41, "chapter": 6, "verse": 2, "text": "When the Sabbath came, he began to teach in the synagogue. Many who heard him were astonished, saying, \u201cWhere did he get these ideas? And what is this wisdom that has been given to him? What are these miracles that are done through his hands?", "comment": "sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
tn Or \u201cthis teaching\u201d; Grk \u201cthese things.\u201d The response of the people centers upon the content of Jesus\u2019 teaching, so the phrase \u201cthese ideas\u201d was supplied in the text to make this clear."}, {"pk": 2849130, "translation": "NET", "book": 41, "chapter": 6, "verse": 3, "text": "Isn\u2019t this the carpenter, the son of Mary and brother of James, Joses, Judas, and Simon? And aren\u2019t his sisters here with us?\u201d And so they took offense at him.", "comment": "sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus\u2019 father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother\u2019s son in Jewish usage unless an insult was intended (cf. Judg 11:1\u20132; John 6:42; 8:41; 9:29).
tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([\u00cc45vid] \u00cb13 33vid [565 579] 700 [2542] pc it vgmss) harmonize the words \u201ccarpenter, the son\u201d to the parallel passage in Matt 13:55, \u201cthe son of the carpenter.\u201d Almost all the rest of the mss read \u201cthe carpenter, the son.\u201d Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct."}, {"pk": 2849131, "translation": "NET", "book": 41, "chapter": 6, "verse": 4, "text": "Then Jesus said to them, \u201cA prophet is not without honor except in his hometown, and among his relatives, and in his own house.\u201d", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849132, "translation": "NET", "book": 41, "chapter": 6, "verse": 5, "text": "He was not able to do a miracle there, except to lay his hands on a few sick people and heal them."}, {"pk": 2849133, "translation": "NET", "book": 41, "chapter": 6, "verse": 6, "text": "And he was amazed because of their unbelief. Then he went around among the villages and taught.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849134, "translation": "NET", "book": 41, "chapter": 6, "verse": 7, "text": "Jesus called the twelve and began to send them out two by two. He gave them authority over the unclean spirits.", "comment": "sn The phrase unclean spirits refers to evil spirits.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849135, "translation": "NET", "book": 41, "chapter": 6, "verse": 8, "text": "He instructed them to take nothing for the journey except a staff \u2014 no bread, no bag, no money in their belts \u2014", "comment": "sn Neither Matt 10:9\u201310 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for \u201ctraveling light,\u201d which has been rendered in two slightly different ways.
tn Or \u201cno traveler\u2019s bag\u201d; or possibly \u201cno beggar\u2019s bag\u201d (L&N 6.145; BDAG 811 s.v. \u03c0\u1f75\u03c1\u03b1)."}, {"pk": 2849136, "translation": "NET", "book": 41, "chapter": 6, "verse": 9, "text": "and to put on sandals but not to wear two tunics.", "comment": "tn Or \u201cshirts\u201d (a long garment worn under the cloak next to the skin). The name for this garment (\u03c7\u03b9\u03c4\u1f7d\u03bd, citwn) presents some difficulty in translation. Most modern readers would not understand what a \u201ctunic\u201d was any more than they would be familiar with a \u201cchiton.\u201d On the other hand, attempts to find a modern equivalent are also a problem: \u201cShirt\u201d conveys the idea of a much shorter garment that covers only the upper body, and \u201cundergarment\u201d (given the styles of modern underwear) is more misleading still. \u201cTunic\u201d was therefore employed, but with a note to explain its nature."}, {"pk": 2849137, "translation": "NET", "book": 41, "chapter": 6, "verse": 10, "text": "He said to them, \u201cWherever you enter a house, stay there until you leave the area.", "comment": "sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging."}, {"pk": 2849138, "translation": "NET", "book": 41, "chapter": 6, "verse": 11, "text": "If a place will not welcome you or listen to you, as you go out from there, shake the dust off your feet as a testimony against them.\u201d", "comment": "sn To shake the dust off represented shaking off the uncleanness from one\u2019s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection."}, {"pk": 2849139, "translation": "NET", "book": 41, "chapter": 6, "verse": 12, "text": "So they went out and preached that all should repent.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative."}, {"pk": 2849140, "translation": "NET", "book": 41, "chapter": 6, "verse": 13, "text": "They cast out many demons and anointed many sick people with oil and healed them."}, {"pk": 2849141, "translation": "NET", "book": 41, "chapter": 6, "verse": 14, "text": "Now King Herod heard this, for Jesus\u2019 name had become known. Some were saying, \u201cJohn the baptizer has been raised from the dead, and because of this, miraculous powers are at work in him.\u201d", "comment": "tn While Matthew and Luke consistently use the noun \u03b2\u03b1\u03c0\u03c4\u03af\u03c3\u03c4\u03b7\u03c2 (baptisths, \u201cthe Baptist\u201d) to refer to John, as a kind of a title, Mark prefers the substantival participle \u1f41 \u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03c9\u03bd (Jo baptizwn, \u201cthe one who baptizes, the baptizer\u201d) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14\u201329), reflecting popular usage rather than an official title.
tn Grk \u201chis\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849142, "translation": "NET", "book": 41, "chapter": 6, "verse": 15, "text": "Others said, \u201cHe is Elijah.\u201d Others said, \u201cHe is a prophet, like one of the prophets from the past.\u201d"}, {"pk": 2849143, "translation": "NET", "book": 41, "chapter": 6, "verse": 16, "text": "But when Herod heard this, he said, \u201cJohn, whom I beheaded, has been raised!\u201d"}, {"pk": 2849144, "translation": "NET", "book": 41, "chapter": 6, "verse": 17, "text": "For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip\u2019s wife, because Herod had married her.", "comment": "tn Grk \u201che\u201d; here it is necessary to specify the referent as \u201cHerod,\u201d since the nearest previous antecedent in the translation is Philip."}, {"pk": 2849145, "translation": "NET", "book": 41, "chapter": 6, "verse": 18, "text": "For John had repeatedly told Herod, \u201cIt is not lawful for you to have your brother\u2019s wife.\u201d", "comment": "tn The imperfect tense verb is here rendered with an iterative force.
sn It is not lawful for you to have your brother\u2019s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union."}, {"pk": 2849146, "translation": "NET", "book": 41, "chapter": 6, "verse": 19, "text": "So Herodias nursed a grudge against him and wanted to kill him. But she could not", "comment": "tn Grk \u201cand.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849147, "translation": "NET", "book": 41, "chapter": 6, "verse": 20, "text": "because Herod stood in awe of John and protected him, since he knew that John was a righteous and holy man. When Herod heard him, he was thoroughly baffled, and yet he liked to listen to John.", "comment": "tn Grk \u201che\u201d; the referent (John) has been specified in the translation for clarity.
tc In place of \u1f20\u03c0\u03cc\u03c1\u03b5\u03b9 (hporei, \u201che was baffled\u201d) the majority of mss (A C D \u00cb1 33 \u00cf lat sy) have \u1f10\u03c0\u03bf\u03af\u03b5\u03b9 (epoiei, \u201che did\u201d; cf. KJV\u2019s \u201che did many things.\u201d) The best mss (\u05d0 B L [W] \u0398 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb \u03c0\u03bf\u03b9\u03ad\u03c9 (poiew, \u201cI do\u201d) certainly occurs more frequently than \u1f00\u03c0\u03bf\u03c1\u03ad\u03c9 (aporew, \u201cI am at a loss\u201d), so a scribe would be more likely to write a more familiar word. Further, even though the reading \u1f10\u03c0\u03bf\u03af\u03b5\u03b9 is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.tn Or \u201cterribly disturbed,\u201d \u201crather perplexed.\u201d The verb \u1f00\u03c0\u03bf\u03c1\u03ad\u03c9 (aporew) means \u201cto be in perplexity, with the implication of serious anxiety\u201d (L&N 32.9).
tn Grk \u201che\u201d; the referent (Herod) has been specified in the translation for clarity.
tn Grk \u201chim\u201d; the referent (John) has been specified in the translation for clarity.
tn Grk \u201cand.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cand yet\u201d to indicate the concessive nature of the final clause.
tn Grk \u201cwas fearing,\u201d \u201cwas respecting\u201d; the imperfect tense connotes an ongoing fear or respect for John."}, {"pk": 2849148, "translation": "NET", "book": 41, "chapter": 6, "verse": 21, "text": "But a suitable day came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee.", "comment": "tn Grk \u201ca day of opportunity\u201d; cf. BDAG 407 s.v. \u03b5\u1f54\u03ba\u03b1\u03b9\u03c1\u03bf\u03c2, \u201cin our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.\u201d
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849149, "translation": "NET", "book": 41, "chapter": 6, "verse": 22, "text": "When his daughter Herodias came in and danced, she pleased Herod and his dinner guests. The king said to the girl, \u201cAsk me for whatever you want and I will give it to you.\u201d", "comment": "tc Behind \u201chis daughter Herodias\u201d is a most difficult textual problem. The reading adopted in the translation, \u03c4\u1fc6\u03c2 \u03b8\u03c5\u03b3\u03b1\u03c4\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1ffe\u0397\u03c1\u1ff3\u03b4\u03b9\u03ac\u03b4\u03bf\u03c2 (th\" qugatro\" aujtou Jerwdiado\"), is supported by \u05d0 B D L \u0394 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod\u2019s daughter. Other readings are less awkward, but they do not have adequate external support. The reading \u03c4\u1fc6\u03c2 \u03b8\u03c5\u03b3\u03b1\u03c4\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u03c4\u1fc6\u03c2 \u1ffe\u0397\u03c1\u1ff3\u03b4\u03b9\u03ac\u03b4\u03bf\u03c2 (th\" qugatro\" auth\" th\" &erwdiado\", \u201cthe daughter of Herodias herself\u201d) is supported by A C (W) \u0398 \u00cb13 33 \u00cf, but this is also grammatically awkward. The easiest reading, \u03c4\u1fc6\u03c2 \u03b8\u03c5\u03b3\u03b1\u03c4\u03c1\u1f78\u03c2 \u03c4\u1fc6\u03c2 \u1ffe\u0397\u03c1\u1ff3\u03b4\u03b9\u03ac\u03b4\u03bf\u03c2 (\u201cthe daughter of Herodias\u201d) is supported by \u00cb1 pc, but this reading probably arose from an accidental omission of \u03b1\u1f50\u03c4\u1fc6\u03c2 in the previous reading. The reading \u03c4\u1fc6\u03c2 \u03b8\u03c5\u03b3\u03b1\u03c4\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1ffe\u0397\u03c1\u1ff3\u03b4\u03b9\u03ac\u03b4\u03bf\u03c2, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it."}, {"pk": 2849150, "translation": "NET", "book": 41, "chapter": 6, "verse": 23, "text": "He swore to her, \u201cWhatever you ask I will give you, up to half my kingdom.\u201d", "comment": "tc \u2021 The witnesses here support several different readings: \u03b1\u1f50\u03c4\u1fc7 \u03c0\u03bf\u03bb\u03bb\u03ac (auth polla, \u201cto her insistently\u201d) is found in D \u0398 565 700 it; \u03c0\u03bf\u03bb\u03bb\u03ac is the reading of \u00cc45vid 28; both words are lacking in L pc; and \u05d0 A B C2vid \u00cb13 33 2427 \u00cf lat have just \u03b1\u1f50\u03c4\u1fc7. The best candidates for authenticity, on external grounds, are \u03b1\u1f50\u03c4\u1fc7 \u03c0\u03bf\u03bb\u03bb\u03ac and \u03b1\u1f50\u03c4\u1fc7. So the issue revolves around whether \u03c0\u03bf\u03bb\u03bb\u03ac is part of the text. On the one hand, \u03c0\u03bf\u03bb\u03bb\u03ac used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark\u2019s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial \u03c0\u03bf\u03bb\u03bb\u03ac are in Mark 5\u20136, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack \u03c0\u03bf\u03bb\u03bb\u03ac. On the whole, though a decision is difficult, it is probably best to read the text without \u03c0\u03bf\u03bb\u03bb\u03ac. NA27 places the word in brackets, indicating some doubt as to its authenticity.
sn The expression up to half my kingdom is a proverbial comment meaning \u201cgreat wealth.\u201d"}, {"pk": 2849151, "translation": "NET", "book": 41, "chapter": 6, "verse": 24, "text": "So she went out and said to her mother, \u201cWhat should I ask for?\u201d Her mother said, \u201cThe head of John the baptizer.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Grk \u201cShe said\u201d; the referent (the girl\u2019s mother) has been specified in the translation for clarity.
tn While Matthew and Luke consistently use the noun \u03b2\u03b1\u03c0\u03c4\u03af\u03c3\u03c4\u03b7\u03c2 (baptisths, \u201cthe Baptist\u201d) to refer to John, as a kind of a title, Mark employs the substantival participle \u1f41 \u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03c9\u03bd (Jo baptizwn, \u201cthe one who baptizes, the baptizer\u201d) to describe him (though twice he does use the noun [Mark 6:25; 8:28])."}, {"pk": 2849152, "translation": "NET", "book": 41, "chapter": 6, "verse": 25, "text": "Immediately she hurried back to the king and made her request: \u201cI want the head of John the Baptist on a platter immediately.\u201d", "comment": "tn Grk \u201cshe asked, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1 (legousa) is redundant and has not been translated."}, {"pk": 2849153, "translation": "NET", "book": 41, "chapter": 6, "verse": 26, "text": "Although it grieved the king deeply, he did not want to reject her request because of his oath and his guests.", "comment": "tn Grk \u201cand being deeply grieved, the king did not want.\u201d"}, {"pk": 2849154, "translation": "NET", "book": 41, "chapter": 6, "verse": 27, "text": "So the king sent an executioner at once to bring John\u2019s head, and he went and beheaded John in prison.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Grk \u201chis\u201d; the referent (John the Baptist) has been specified in the translation for clarity."}, {"pk": 2849155, "translation": "NET", "book": 41, "chapter": 6, "verse": 28, "text": "He brought his head on a platter and gave it to the girl, and the girl gave it to her mother."}, {"pk": 2849156, "translation": "NET", "book": 41, "chapter": 6, "verse": 29, "text": "When John\u2019s disciples heard this, they came and took his body and placed it in a tomb.", "comment": "tn Grk \u201chis\u201d; the referent (John the Baptist) has been specified in the translation for clarity."}, {"pk": 2849157, "translation": "NET", "book": 41, "chapter": 6, "verse": 30, "text": "Then the apostles gathered around Jesus and told him everything they had done and taught.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849158, "translation": "NET", "book": 41, "chapter": 6, "verse": 31, "text": "He said to them, \u201cCome with me privately to an isolated place and rest a while\u201d (for many were coming and going, and there was no time to eat)."}, {"pk": 2849159, "translation": "NET", "book": 41, "chapter": 6, "verse": 32, "text": "So they went away by themselves in a boat to some remote place."}, {"pk": 2849160, "translation": "NET", "book": 41, "chapter": 6, "verse": 33, "text": "But many saw them leaving and recognized them, and they hurried on foot from all the towns and arrived there ahead of them.", "comment": "tc The translation here follows the reading \u03c0\u03c1\u03bf\u1fc6\u03bb\u03b8\u03bf\u03bd (prohlqon, \u201cthey preceded\u201d), found in \u05d0 B (0187) 892 2427 pc lat co. Some mss (D 28 33 700 pc) read \u03c3\u03c5\u03bd\u1fc6\u03bb\u03b8\u03bf\u03bd (sunhlqon, \u201carrived there with them\u201d), while the majority of mss, most of them late (\u00cc84vid [A \u00cb13] \u00cf syh), conflate the two readings (\u03c0\u03c1\u03bf\u1fc6\u03bb\u03b8\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u1fc6\u03bb\u03b8\u03bf\u03bd \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03cc\u03bd, \u201cthey preceded them and came together to him\u201d). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed \u201cby copyists who thought it unlikely that the crowd on the land could have outstripped the boat\u201d (TCGNT 78).
tn Grk \u201cran together on foot.\u201d The idea of \u03c3\u03c5\u03bd\u03c4\u03c1\u03ad\u03c7\u03c9 (suntrecw) is \u201cto come together quickly to form a crowd\u201d (L&N 15.133).
tn Or \u201ccities.\u201d"}, {"pk": 2849161, "translation": "NET", "book": 41, "chapter": 6, "verse": 34, "text": "As Jesus came ashore he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So he taught them many things.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cSo\u201d to indicate this action is the result of Jesus\u2019 compassion on the crowd in the narrative.
tn Grk \u201ccame out [of the boat],\u201d with the reference to the boat understood."}, {"pk": 2849162, "translation": "NET", "book": 41, "chapter": 6, "verse": 35, "text": "When it was already late, his disciples came to him and said, \u201cThis is an isolated place and it is already very late.", "comment": "tn Or \u201ca desert\u201d (meaning a deserted or desolate area with sparse vegetation)."}, {"pk": 2849163, "translation": "NET", "book": 41, "chapter": 6, "verse": 36, "text": "Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.\u201d"}, {"pk": 2849164, "translation": "NET", "book": 41, "chapter": 6, "verse": 37, "text": "But he answered them, \u201cYou give them something to eat.\u201d And they said, \u201cShould we go and buy bread for two hundred silver coins and give it to them to eat?\u201d", "comment": "tn Grk \u201canswering, he said to them.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.
sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day\u2019s wage for a laborer. Two hundred denarii was thus approximately equal to eight months\u2019 wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus\u2019 request is his way of causing them to trust him as part of their growth in discipleship.
tn Here the pronoun \u1f51\u03bc\u03b5\u1fd6\u03c2 (Jumeis) is used, making \u201cyou\u201d in the translation emphatic."}, {"pk": 2849165, "translation": "NET", "book": 41, "chapter": 6, "verse": 38, "text": "He said to them, \u201cHow many loaves do you have? Go and see.\u201d When they found out, they said, \u201cFive \u2014 and two fish.\u201d"}, {"pk": 2849166, "translation": "NET", "book": 41, "chapter": 6, "verse": 39, "text": "Then he directed them all to sit down in groups on the green grass."}, {"pk": 2849167, "translation": "NET", "book": 41, "chapter": 6, "verse": 40, "text": "So they reclined in groups of hundreds and fifties."}, {"pk": 2849168, "translation": "NET", "book": 41, "chapter": 6, "verse": 41, "text": "He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He gave them to his disciples to serve the people, and he divided the two fish among them all.", "comment": "tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tc \u2021 Most mss (\u00cc45 A D W \u0398 \u00cb1,13 \u00cf lat sy) have \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) after \u03c4\u03bf\u1fd6\u03c2 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u1fd6\u03c2 (toi\" maqhtai\", \u201cthe disciples\u201d), but several excellent witnesses (\u05d0 B L \u0394 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA27 puts \u03b1\u1f50\u03c4\u03bf\u1fe6 in brackets, indicating some doubts as to its authenticity.tn Grk \u201cthe disciples\u201d; the Greek article has been translated here as a possessive pronoun (ExSyn 215)."}, {"pk": 2849169, "translation": "NET", "book": 41, "chapter": 6, "verse": 42, "text": "They all ate and were satisfied,"}, {"pk": 2849170, "translation": "NET", "book": 41, "chapter": 6, "verse": 43, "text": "and they picked up the broken pieces and fish that were left over, twelve baskets full."}, {"pk": 2849171, "translation": "NET", "book": 41, "chapter": 6, "verse": 44, "text": "Now there were five thousand men who ate the bread.", "comment": "tc Many good mss (\u00cc45 \u05d0 D W \u0398 \u00cb1,13 28 565 700 2542 lat sa) lack \u03c4\u03bf\u1f7a\u03c2 \u1f04\u03c1\u03c4\u03bf\u03c5\u03c2 (tous artous, lit. \u201cthe loaves\u201d [here translated \u201cthe bread\u201d]). On the other hand, just as weighty mss (A B L 33 2427 \u00cf) have the words. Although a decision is not easy, the most satisfactory explanation seems to be that scribes were more prone to delete than to add the words here. They may have been puzzled as to why \u201cthe bread\u201d should be mentioned without a corresponding mention of \u201cfish.\u201d Since neither Matt 14:21 or Luke 9:17 explicitly mention the bread, a desire for harmonization may have motivated the copyists as well. On the other hand, D and W are prone to longer, explanatory readings. Since they both lack the words here, it is likely that their archetypes also lacked the words. But given Mark\u2019s pleonastic style, the good witnesses with \u201cthe bread,\u201d and a reasonable explanation for the omission, \u201cthe bread\u201d is most likely part of the original text of Mark.
tn The Greek word here is \u1f00\u03bd\u1f75\u03c1, meaning \u201cadult male\u201d (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate a somewhat parenthetical remark by the author."}, {"pk": 2849172, "translation": "NET", "book": 41, "chapter": 6, "verse": 45, "text": "Immediately Jesus made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849173, "translation": "NET", "book": 41, "chapter": 6, "verse": 46, "text": "After saying good-bye to them, he went to the mountain to pray."}, {"pk": 2849174, "translation": "NET", "book": 41, "chapter": 6, "verse": 47, "text": "When evening came, the boat was in the middle of the sea and he was alone on the land."}, {"pk": 2849175, "translation": "NET", "book": 41, "chapter": 6, "verse": 48, "text": "He saw them straining at the oars, because the wind was against them. As the night was ending, he came to them walking on the sea, for he wanted to pass by them.", "comment": "tn Grk \u201cabout the fourth watch of the night,\u201d between 3 a.m. and 6 a.m.
tn Or \u201con the lake.\u201d
tn The \u03ba\u03b1\u03af (kai) was translated so as to introduce a subordinate clause, i.e., with the use of \u201cfor.\u201d See BDF \u00a7442.9.
sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God \u201cpassed by\u201d Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is \u201cpassing by\u201d the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.
tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity."}, {"pk": 2849176, "translation": "NET", "book": 41, "chapter": 6, "verse": 49, "text": "When they saw him walking on the water they thought he was a ghost. They cried out,", "comment": "tn Grk \u201con the sea,\u201d \u201con the lake.\u201d The translation \u201cwater\u201d has been used here for stylistic reasons (cf. the same phrase in v. 48).
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849177, "translation": "NET", "book": 41, "chapter": 6, "verse": 50, "text": "for they all saw him and were terrified. But immediately he spoke to them: \u201cHave courage! It is I. Do not be afraid.\u201d", "comment": "tn Grk \u201che spoke with them, and said to them.\u201d"}, {"pk": 2849178, "translation": "NET", "book": 41, "chapter": 6, "verse": 51, "text": "Then he went up with them into the boat, and the wind ceased. They were completely astonished,"}, {"pk": 2849179, "translation": "NET", "book": 41, "chapter": 6, "verse": 52, "text": "because they did not understand about the loaves, but their hearts were hardened."}, {"pk": 2849180, "translation": "NET", "book": 41, "chapter": 6, "verse": 53, "text": "After they had crossed over, they came to land at Gennesaret and anchored there.", "comment": "sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1)."}, {"pk": 2849181, "translation": "NET", "book": 41, "chapter": 6, "verse": 54, "text": "As they got out of the boat, people immediately recognized Jesus.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849182, "translation": "NET", "book": 41, "chapter": 6, "verse": 55, "text": "They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be.", "comment": "tn Grk \u201cwherever they heard he was.\u201d"}, {"pk": 2849183, "translation": "NET", "book": 41, "chapter": 6, "verse": 56, "text": "And wherever he would go \u2014 into villages, towns, or countryside \u2014 they would place the sick in the marketplaces, and would ask him if they could just touch the edge of his cloak, and all who touched it were healed.", "comment": "tn Grk \u201casked that they might touch.\u201d"}, {"pk": 2849184, "translation": "NET", "book": 41, "chapter": 7, "verse": 1, "text": "Now the Pharisees and some of the experts in the law who came from Jerusalem gathered around him.", "comment": "sn See the note on Pharisees in 2:16.
tn Or \u201cand some of the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849185, "translation": "NET", "book": 41, "chapter": 7, "verse": 2, "text": "And they saw that some of Jesus\u2019 disciples ate their bread with unclean hands, that is, unwashed."}, {"pk": 2849186, "translation": "NET", "book": 41, "chapter": 7, "verse": 3, "text": "(For the Pharisees and all the Jews do not eat unless they perform a ritual washing, holding fast to the tradition of the elders.", "comment": "tn Grk \u201cexcept they wash the hands with a fist,\u201d a ceremonial washing (though the actual method is uncertain)."}, {"pk": 2849187, "translation": "NET", "book": 41, "chapter": 7, "verse": 4, "text": "And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. )", "comment": "sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
tc Several important witnesses (\u00cc45vid \u05d0 B L \u0394 28* pc) lack \u201cand dining couches\u201d (\u03ba\u03b1\u1f76 \u03ba\u03bb\u03b9\u03bd\u1ff6\u03bd, kai klinwn), while the majority of mss (A D W \u0398 \u00cb1,13 33 \u00cf latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider \u03ba\u03b1\u1f76 \u03ba\u03bb\u03b9\u03bd\u1ff6\u03bd as authentic: (1) Although the addition of \u03ba\u03bb\u03b9\u03bd\u1ff6\u03bd could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word \u03ba\u03bb\u03af\u03bd\u03b7 (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that \u03ba\u03bb\u03af\u03bd\u03b7 in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. \u03ba\u03bb\u03af\u03bd\u03b7 2). Thus, it is difficult to see \u03ba\u03b1\u1f76 \u03ba\u03bb\u03b9\u03bd\u1ff6\u03bd as a motivated reading. (2) \u03ba\u03bb\u03af\u03bd\u03b7, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain \u03ba\u03b1\u1f76 \u03ba\u03bb\u03b9\u03bd\u1ff6\u03bd in the text."}, {"pk": 2849188, "translation": "NET", "book": 41, "chapter": 7, "verse": 5, "text": "The Pharisees and the experts in the law asked him, \u201cWhy do your disciples not live according to the tradition of the elders, but eat with unwashed hands?\u201d", "comment": "tn Grk \u201ceat bread.\u201d"}, {"pk": 2849189, "translation": "NET", "book": 41, "chapter": 7, "verse": 6, "text": "He said to them, \u201cIsaiah prophesied correctly about you hypocrites, as it is written: \u2018This people honors me with their lips, but their heart is far from me.", "comment": "tn The term \u201cheart\u201d is a collective singular in the Greek text."}, {"pk": 2849190, "translation": "NET", "book": 41, "chapter": 7, "verse": 7, "text": "They worship me in vain, teaching as doctrine the commandments of men.\u2019", "comment": "sn A quotation from Isa 29:13."}, {"pk": 2849191, "translation": "NET", "book": 41, "chapter": 7, "verse": 8, "text": "Having no regard for the command of God, you hold fast to human tradition.\u201d", "comment": "tn Grk \u201cHaving left the command.\u201d
tc The majority of mss, mostly Byzantine ([A] \u00cb13 33 \u00cf), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: \u201cthe washing of pots and cups, and you do many other similar things.\u201d A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D \u0398 0131vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (\u00cc45 \u05d0 B L W \u0394 0274 \u00cb1 2427 co), lacked this material also strongly suggests that the longer reading is secondary."}, {"pk": 2849192, "translation": "NET", "book": 41, "chapter": 7, "verse": 9, "text": "He also said to them, \u201cYou neatly reject the commandment of God in order to set up your tradition.", "comment": "tc The translation here follows the reading \u03c3\u03c4\u1f75\u03c3\u03b7\u03c4\u03b5 (sthshte, \u201cset up\u201d) found in D W \u0398 \u00cb1 28 565 2542 it sys,p Cyp. The majority of mss here read \u03c4\u03b7\u03c1\u1f75\u03c3\u03b7\u03c4\u03b5 (thrhsete; \u05d0 A L \u00cb13 33 \u00cf co) or \u03c4\u03b7\u03c1\u1fc6\u03c4\u03b5 (thrhte; B 2427), both translated \u201ckeep.\u201d It is hard to know which reading is best: On the one hand, \u03c4\u03b7\u03c1\u1f75\u03c3\u03b7\u03c4\u03b5/\u03c4\u03b7\u03c1\u1fc6\u03c4\u03b5 has much stronger external support, but \u03c3\u03c4\u1f75\u03c3\u03b7\u03c4\u03b5 is a more difficult reading. What makes \u201ckeep\u201d suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding \u201ccommandment of God\u201d to change the text toward \u201ckeep\u201d (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is \u201cset up.\u201d Also, the more natural opposite of \u201creject\u201d (\u1f00\u03b8\u03b5\u1fd6\u03c4\u03b5 [aqeite], literally \u201cyou set aside\u201d) is \u201cset up.\u201d However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, \u201cset up\u201d is more likely to be the original wording of Mark here."}, {"pk": 2849193, "translation": "NET", "book": 41, "chapter": 7, "verse": 10, "text": "For Moses said, \u2018Honor your father and your mother,\u2019 and, \u2018Whoever insults his father or mother must be put to death.\u2019", "comment": "sn A quotation from Exod 20:12; Deut 5:16.
sn A quotation from Exod 21:17; Lev 20:9."}, {"pk": 2849194, "translation": "NET", "book": 41, "chapter": 7, "verse": 11, "text": "But you say that if anyone tells his father or mother, \u2018Whatever help you would have received from me is corban\u2019 (that is, a gift for God),", "comment": "sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one\u2019s parents (v. 10)."}, {"pk": 2849195, "translation": "NET", "book": 41, "chapter": 7, "verse": 12, "text": "then you no longer permit him to do anything for his father or mother."}, {"pk": 2849196, "translation": "NET", "book": 41, "chapter": 7, "verse": 13, "text": "Thus you nullify the word of God by your tradition that you have handed down. And you do many things like this.\u201d", "comment": "tn Grk \u201cnullifying.\u201d This participle shows the results of the Pharisees\u2019 command."}, {"pk": 2849197, "translation": "NET", "book": 41, "chapter": 7, "verse": 14, "text": "Then he called the crowd again and said to them, \u201cListen to me, everyone, and understand.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849198, "translation": "NET", "book": 41, "chapter": 7, "verse": 15, "text": "There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.\u201d", "comment": "tc Most later mss add 7:16 \u201cLet anyone with ears to hear, listen.\u201d This verse is included in A D W \u0398 \u00cb1,13 33 \u00cf latt sy, but is lacking in important Alexandrian mss and a few others (\u05d0 B L \u0394* 0274 28 2427). It appears to be a scribal gloss (see 4:9 and 4:23), perhaps introduced as a reiteration of the thought in 7:14, and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations."}, {"pk": 2849199, "translation": "NET", "book": 41, "chapter": 7, "verse": 17, "text": "Now when Jesus had left the crowd and entered the house, his disciples asked him about the parable.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849200, "translation": "NET", "book": 41, "chapter": 7, "verse": 18, "text": "He said to them, \u201cAre you so foolish? Don\u2019t you understand that whatever goes into a person from outside cannot defile him?"}, {"pk": 2849201, "translation": "NET", "book": 41, "chapter": 7, "verse": 19, "text": "For it does not enter his heart but his stomach, and then goes out into the sewer.\u201d (This means all foods are clean.)", "comment": "tn Or \u201cinto the latrine.\u201d
sn This is a parenthetical note by the author."}, {"pk": 2849202, "translation": "NET", "book": 41, "chapter": 7, "verse": 20, "text": "He said, \u201cWhat comes out of a person defiles him."}, {"pk": 2849203, "translation": "NET", "book": 41, "chapter": 7, "verse": 21, "text": "For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,"}, {"pk": 2849204, "translation": "NET", "book": 41, "chapter": 7, "verse": 22, "text": "adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly."}, {"pk": 2849205, "translation": "NET", "book": 41, "chapter": 7, "verse": 23, "text": "All these evils come from within and defile a person.\u201d"}, {"pk": 2849206, "translation": "NET", "book": 41, "chapter": 7, "verse": 24, "text": "After Jesus left there, he went to the region of Tyre. When he went into a house, he did not want anyone to know, but he was not able to escape notice.", "comment": "tc Most mss, including early and important witnesses (\u05d0 A B \u00cb1,13 33 2427 \u00cf lat), have here \u03ba\u03b1\u1f76 \u03a3\u03b9\u03b4\u1ff6\u03bd\u03bf\u03c2 (kai Sidwno\", \u201cand Sidon\u201d). The Western text, as well as several other important mss (D L W \u0394 \u0398 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849207, "translation": "NET", "book": 41, "chapter": 7, "verse": 25, "text": "Instead, a woman whose young daughter had an unclean spirit immediately heard about him and came and fell at his feet.", "comment": "sn Unclean spirit refers to an evil spirit."}, {"pk": 2849208, "translation": "NET", "book": 41, "chapter": 7, "verse": 26, "text": "The woman was a Greek, of Syrophoenician origin. She asked him to cast the demon out of her daughter.", "comment": "tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849209, "translation": "NET", "book": 41, "chapter": 7, "verse": 27, "text": "He said to her, \u201cLet the children be satisfied first, for it is not right to take the children\u2019s bread and to throw it to the dogs.\u201d", "comment": "tn Or \u201clap dogs, house dogs,\u201d as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses \u03ba\u03c5\u03bd\u03ac\u03c1\u03b9\u03bf\u03bd (kunarion) simply means \u201cdog.\u201dsn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus\u2019 ministry. The woman\u2019s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command."}, {"pk": 2849210, "translation": "NET", "book": 41, "chapter": 7, "verse": 28, "text": "She answered, \u201cYes, Lord, but even the dogs under the table eat the children\u2019s crumbs.\u201d"}, {"pk": 2849211, "translation": "NET", "book": 41, "chapter": 7, "verse": 29, "text": "Then he said to her, \u201cBecause you said this, you may go. The demon has left your daughter.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849212, "translation": "NET", "book": 41, "chapter": 7, "verse": 30, "text": "She went home and found the child lying on the bed, and the demon gone."}, {"pk": 2849213, "translation": "NET", "book": 41, "chapter": 7, "verse": 31, "text": "Then Jesus went out again from the region of Tyre and came through Sidon to the Sea of Galilee in the region of the Decapolis.", "comment": "map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means \u201cten towns\u201d) whose region (except for Scythopolis) lay across the Jordan River.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
map For location see Map1-A1; JP3-F3; JP4-F3."}, {"pk": 2849214, "translation": "NET", "book": 41, "chapter": 7, "verse": 32, "text": "They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him."}, {"pk": 2849215, "translation": "NET", "book": 41, "chapter": 7, "verse": 33, "text": "After Jesus took him aside privately, away from the crowd, he put his fingers in the man\u2019s ears, and after spitting, he touched his tongue.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person\u2019s saliva. The scene as a whole reflects Jesus\u2019 willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
tn Grk \u201chis\u201d; the referent (the deaf man) has been specified in the translation for clarity."}, {"pk": 2849216, "translation": "NET", "book": 41, "chapter": 7, "verse": 34, "text": "Then he looked up to heaven and said with a sigh, \u201cEphphatha\u201d (that is, \u201cBe opened\u201d).", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn The author\u2019s parenthetical note gives the meaning of the Aramaic word Ephphatha."}, {"pk": 2849217, "translation": "NET", "book": 41, "chapter": 7, "verse": 35, "text": "And immediately the man\u2019s ears were opened, his tongue loosened, and he spoke plainly.", "comment": "tn Grk \u201chis\u201d; the referent (the man who had been a deaf mute) has been specified in the translation for clarity."}, {"pk": 2849218, "translation": "NET", "book": 41, "chapter": 7, "verse": 36, "text": "Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more.", "comment": "tn Grk \u201cbut as much as he ordered them, these rather so much more proclaimed.\u201d Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (\u201cordered them not to do this\u201d), and the pronoun \u201cit\u201d has been supplied after \u201cproclaimed.\u201d"}, {"pk": 2849219, "translation": "NET", "book": 41, "chapter": 7, "verse": 37, "text": "People were completely astounded and said, \u201cHe has done everything well. He even makes the deaf hear and the mute speak.\u201d"}, {"pk": 2849220, "translation": "NET", "book": 41, "chapter": 8, "verse": 1, "text": "In those days there was another large crowd with nothing to eat. So Jesus called his disciples and said to them,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849221, "translation": "NET", "book": 41, "chapter": 8, "verse": 2, "text": "\u201cI have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat."}, {"pk": 2849222, "translation": "NET", "book": 41, "chapter": 8, "verse": 3, "text": "If I send them home hungry, they will faint on the way, and some of them have come from a great distance.\u201d"}, {"pk": 2849223, "translation": "NET", "book": 41, "chapter": 8, "verse": 4, "text": "His disciples answered him, \u201cWhere can someone get enough bread in this desolate place to satisfy these people?\u201d"}, {"pk": 2849224, "translation": "NET", "book": 41, "chapter": 8, "verse": 5, "text": "He asked them, \u201cHow many loaves do you have?\u201d They replied, \u201cSeven.\u201d"}, {"pk": 2849225, "translation": "NET", "book": 41, "chapter": 8, "verse": 6, "text": "Then he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So they served the crowd.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849226, "translation": "NET", "book": 41, "chapter": 8, "verse": 7, "text": "They also had a few small fish. After giving thanks for these, he told them to serve these as well."}, {"pk": 2849227, "translation": "NET", "book": 41, "chapter": 8, "verse": 8, "text": "Everyone ate and was satisfied, and they picked up the broken pieces left over, seven baskets full.", "comment": "tn Grk \u201cThey.\u201d"}, {"pk": 2849228, "translation": "NET", "book": 41, "chapter": 8, "verse": 9, "text": "There were about four thousand who ate. Then he dismissed them.", "comment": "sn Mark 8:1\u201310. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1\u201310) and that in 6:30\u201344, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18\u201320 settles the issue; this passage represents another very similar incident to that recorded in 6:30\u201344.
sn The parallel in Matt 15:32\u201339 notes that the four thousand were only men, a point not made explicit in Mark.
tn The words \u201cwho ate\u201d are not in the Greek text but have been supplied for clarity."}, {"pk": 2849229, "translation": "NET", "book": 41, "chapter": 8, "verse": 10, "text": "Immediately he got into a boat with his disciples and went to the district of Dalmanutha.", "comment": "sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee."}, {"pk": 2849230, "translation": "NET", "book": 41, "chapter": 8, "verse": 11, "text": "Then the Pharisees came and began to argue with Jesus, asking for a sign from heaven to test him.", "comment": "sn See the note on Pharisees in 2:16.
sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
tn Grk \u201cseeking from him.\u201d The participle \u03b6\u03b7\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (zhtountes) shows the means by which the Pharisees argued with Jesus."}, {"pk": 2849231, "translation": "NET", "book": 41, "chapter": 8, "verse": 12, "text": "Sighing deeply in his spirit he said, \u201cWhy does this generation look for a sign? I tell you the truth, no sign will be given to this generation.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2849232, "translation": "NET", "book": 41, "chapter": 8, "verse": 13, "text": "Then he left them, got back into the boat, and went to the other side.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849233, "translation": "NET", "book": 41, "chapter": 8, "verse": 14, "text": "Now they had forgotten to take bread, except for one loaf they had with them in the boat.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849234, "translation": "NET", "book": 41, "chapter": 8, "verse": 15, "text": "And Jesus ordered them, \u201cWatch out! Beware of the yeast of the Pharisees and the yeast of Herod!\u201d", "comment": "tn Grk \u201cwas giving them orders, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated.
sn See the note on Pharisees in 2:16.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849235, "translation": "NET", "book": 41, "chapter": 8, "verse": 16, "text": "So they began to discuss with one another about having no bread.", "comment": "tn Grk \u201cAnd they were discussing with one another that they had no bread.\u201d"}, {"pk": 2849236, "translation": "NET", "book": 41, "chapter": 8, "verse": 17, "text": "When he learned of this, Jesus said to them, \u201cWhy are you arguing about having no bread? Do you still not see or understand? Have your hearts been hardened?", "comment": "tn Or \u201cdiscussing.\u201d
tn Or \u201cbecoming aware of it.\u201d"}, {"pk": 2849237, "translation": "NET", "book": 41, "chapter": 8, "verse": 18, "text": "Though you have eyes, don\u2019t you see? And though you have ears, can\u2019t you hear? Don\u2019t you remember?", "comment": "tn Grk \u201cdo you not hear?\u201d"}, {"pk": 2849238, "translation": "NET", "book": 41, "chapter": 8, "verse": 19, "text": "When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?\u201d They replied, \u201cTwelve.\u201d"}, {"pk": 2849239, "translation": "NET", "book": 41, "chapter": 8, "verse": 20, "text": "\u201cWhen I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?\u201d They replied, \u201cSeven.\u201d", "comment": "tc \u2021 A difficult textual problem is found here, involving three different variants: \u03ba\u03b1\u1f76 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd (kai legousin) is found in \u05d0 pc; \u03bf\u1f31 \u03b4\u1f72 \u03b5\u1f36\u03c0\u03bf\u03bd (Joi de eipon) is the reading of \u00cc45 A D W \u0398 \u00cb1,13 33 \u00cf it; and \u03ba\u03b1\u1f76 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u1ff7 (kai legousin autw) is supported by B C L (\u0394 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add \u201cto him\u201d after \u201cthey replied.\u201d What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: \u03ba\u03b1\u1f76 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd vs. \u03bf\u1f31 \u03b4\u1f72 \u03b5\u1f36\u03c0\u03bf\u03bd and \u03b1\u1f50\u03c4\u1ff7 vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (\u00cc45 \u05d0 A D W \u0398 \u00cb1,13 33 \u00cf it). Internally, Mark never elsewhere uses the form \u03b5\u1f36\u03c0\u03bf\u03bd for the third person plural indicative form of this verb (it is always \u03b5\u1f36\u03c0\u03b1\u03bd [eipan]). And although only one other time in Mark is the object lacking after \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd (6:38), it is a similar context (viz., the disciples\u2019 response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is \u03ba\u03b1\u1f76 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd. NA27 puts \u03b1\u1f50\u03c4\u1ff7 in brackets, indicating some doubt as to its authenticity."}, {"pk": 2849240, "translation": "NET", "book": 41, "chapter": 8, "verse": 21, "text": "Then he said to them, \u201cDo you still not understand?\u201d", "comment": "sn Do you still not understand? The disciples in Mark\u2019s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51\u201352; 7:17\u201319; 8:1\u201310, 14\u201321, 27\u201330, 33; 9:5, 10, 33; 10:28, 35\u201345; 14:19, 29\u201331, 32\u201337, 50, 66\u201372).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen\u201d to indicate the implied sequence in the narrative."}, {"pk": 2849241, "translation": "NET", "book": 41, "chapter": 8, "verse": 22, "text": "Then they came to Bethsaida. They brought a blind man to Jesus and asked him to touch him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cto him\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849242, "translation": "NET", "book": 41, "chapter": 8, "verse": 23, "text": "He took the blind man by the hand and brought him outside of the village. Then he spit on his eyes, placed his hands on his eyes and asked, \u201cDo you see anything?\u201d", "comment": "tn Grk \u201con him,\u201d but the word \u03c0\u03ac\u03bb\u03b9\u03bd in v. 25 implies that Jesus touched the man\u2019s eyes at this point.
tn Grk \u201cvillage, and.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849243, "translation": "NET", "book": 41, "chapter": 8, "verse": 24, "text": "Regaining his sight he said, \u201cI see people, but they look like trees walking.\u201d", "comment": "tn The verb \u1f00\u03bd\u03b1\u03b2\u03bb\u03ad\u03c0\u03c9, though normally meaning \u201clook up,\u201d when used in conjunction with blindness means \u201cregain sight.\u201d"}, {"pk": 2849244, "translation": "NET", "book": 41, "chapter": 8, "verse": 25, "text": "Then Jesus placed his hands on the man\u2019s eyes again. And he opened his eyes, his sight was restored, and he saw everything clearly.", "comment": "tn Grk \u201chis\u201d; the referent (the blind man) has been specified in the translation for clarity.
tn Or \u201che looked intently\u201d; or \u201che stared with eyes wide open\u201d (BDAG 226 s.v. \u03b4\u03b9\u03b1\u03b2\u03bb\u03ad\u03c0\u03c9 1).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849245, "translation": "NET", "book": 41, "chapter": 8, "verse": 26, "text": "Jesus sent him home, saying, \u201cDo not even go into the village.\u201d", "comment": "tc Codex Bezae (D) replaces \u201cDo not even go into the village\u201d with \u201cGo to your house, and do not tell anyone, not even in the village.\u201d Other mss with some minor variations (\u0398 \u00cb13 28 565 2542 pc) expand on this prohibition to read \u201cGo to your house, and if you go into the village, do not tell anyone.\u201d There are several other variants here as well. While these expansions are not part of Mark\u2019s original text, they do accurately reflect the sense of Jesus\u2019 prohibition.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849246, "translation": "NET", "book": 41, "chapter": 8, "verse": 27, "text": "Then Jesus and his disciples went to the villages of Caesarea Philippi. On the way he asked his disciples, \u201cWho do people say that I am?\u201d", "comment": "map Fpr location see Map1-C1; Map2-F4.
tn Grk \u201che asked his disciples, saying to them.\u201d The phrase \u03bb\u03ad\u03b3\u03c9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (legwn autois) is redundant in contemporary English and has not been translated."}, {"pk": 2849247, "translation": "NET", "book": 41, "chapter": 8, "verse": 28, "text": "They said, \u201cJohn the Baptist, others say Elijah, and still others, one of the prophets.\u201d", "comment": "tn Grk \u201cAnd they said to him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated.
sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah."}, {"pk": 2849248, "translation": "NET", "book": 41, "chapter": 8, "verse": 29, "text": "He asked them, \u201cBut who do you say that I am?\u201d Peter answered him, \u201cYou are the Christ.\u201d", "comment": "tn Or \u201cthe Messiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn The term \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (cristos) was originally an adjective (\u201canointed\u201d), developing in LXX into a substantive (\u201can anointed one\u201d), then developing still further into a technical generic term (\u201cthe anointed one\u201d). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus\u2019 last name.
tn Grk \u201cAnswering, Peter said to him.\u201d This is redundant in contemporary English and has been simplified to \u201cPeter answered him.\u201d"}, {"pk": 2849249, "translation": "NET", "book": 41, "chapter": 8, "verse": 30, "text": "Then he warned them not to tell anyone about him.", "comment": "sn Mark 8:27\u201310:52. The entire section 8:27\u201310:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus\u2019 suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus\u2019 teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34\u201338); (2) humility and serving (9:33\u201337); (3) suffering, humble service, and not lording it over people (10:35\u201345). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen\u201d to indicate the conclusion of the episode."}, {"pk": 2849250, "translation": "NET", "book": 41, "chapter": 8, "verse": 31, "text": "Then Jesus began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and after three days rise again.", "comment": "sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849251, "translation": "NET", "book": 41, "chapter": 8, "verse": 32, "text": "He spoke openly about this. So Peter took him aside and began to rebuke him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cSo\u201d to indicate Peter\u2019s rebuke is in response to Jesus\u2019 teaching about the suffering of the Son of Man."}, {"pk": 2849252, "translation": "NET", "book": 41, "chapter": 8, "verse": 33, "text": "But after turning and looking at his disciples, he rebuked Peter and said, \u201cGet behind me, Satan. You are not setting your mind on God\u2019s interests, but on man\u2019s.\u201d", "comment": "tn Grk \u201cpeople\u2019s.\u201d"}, {"pk": 2849253, "translation": "NET", "book": 41, "chapter": 8, "verse": 34, "text": "Then Jesus called the crowd, along with his disciples, and said to them, \u201cIf anyone wants to become my follower, he must deny himself, take up his cross, and follow me.", "comment": "sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cto follow after me.\u201d
tn This translation better expresses the force of the Greek third person imperative than the traditional \u201clet him deny,\u201d which could be understood as merely permissive."}, {"pk": 2849254, "translation": "NET", "book": 41, "chapter": 8, "verse": 35, "text": "For whoever wants to save his life will lose it, but whoever loses his life for my sake and for the gospel will save it.", "comment": "tn Or \u201csoul\u201d (throughout vv. 35\u201337).
sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life."}, {"pk": 2849255, "translation": "NET", "book": 41, "chapter": 8, "verse": 36, "text": "For what benefit is it for a person to gain the whole world, yet forfeit his life?", "comment": "tn Grk \u201ca man,\u201d but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense here to refer to both men and women.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast present in this context."}, {"pk": 2849256, "translation": "NET", "book": 41, "chapter": 8, "verse": 37, "text": "What can a person give in exchange for his life?"}, {"pk": 2849257, "translation": "NET", "book": 41, "chapter": 8, "verse": 38, "text": "For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.\u201d", "comment": "sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment."}, {"pk": 2849258, "translation": "NET", "book": 41, "chapter": 9, "verse": 1, "text": "And he said to them, \u201cI tell you the truth, there are some standing here who will not experience death before they see the kingdom of God come with power.\u201d", "comment": "tn Grk \u201cwill not taste.\u201d Here the Greek verb does not mean \u201csample a small amount\u201d (as a typical English reader might infer from the word \u201ctaste\u201d), but \u201cexperience something cognitively or emotionally; come to know something\u201d (cf. BDAG 195 s.v. \u03b3\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 2).
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn The Greek negative here (\u03bf\u1f50 \u03bc\u1f75, ou mh) is the strongest possible.
sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus\u2019 resurrection and ascension; (3) the coming of the Spirit; (4) Jesus\u2019 second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God\u2019s plan."}, {"pk": 2849259, "translation": "NET", "book": 41, "chapter": 9, "verse": 2, "text": "Six days later Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them,", "comment": "sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42\u201349; 2 Cor 5:1\u201310). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord\u2019s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
tn Grk \u201cAnd after six days.\u201d"}, {"pk": 2849260, "translation": "NET", "book": 41, "chapter": 9, "verse": 3, "text": "and his clothes became radiantly white, more so than any launderer in the world could bleach them."}, {"pk": 2849261, "translation": "NET", "book": 41, "chapter": 9, "verse": 4, "text": "Then Elijah appeared before them along with Moses, and they were talking with Jesus.", "comment": "sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18\u201322) and Elijah pictures the presence of the last days (Mal 4:5\u20136), the prophet of the eschaton (the end times)."}, {"pk": 2849262, "translation": "NET", "book": 41, "chapter": 9, "verse": 5, "text": "So Peter said to Jesus, \u201cRabbi, it is good for us to be here. Let us make three shelters \u2014 one for you, one for Moses, and one for Elijah.\u201d", "comment": "tn Or \u201cdwellings,\u201d \u201cbooths\u201d (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.
tn Grk \u201cAnd answering, Peter said to Jesus.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant and has not been translated.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849263, "translation": "NET", "book": 41, "chapter": 9, "verse": 6, "text": "(For they were afraid, and he did not know what to say.)", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2849264, "translation": "NET", "book": 41, "chapter": 9, "verse": 7, "text": "Then a cloud overshadowed them, and a voice came from the cloud, \u201cThis is my one dear Son. Listen to him!\u201d", "comment": "sn This cloud is the cloud of God\u2019s presence and the voice is his as well.
tn Grk \u201cAnd there came a cloud, surrounding them.\u201d
tn Grk \u201cmy beloved Son,\u201d or \u201cmy Son, the beloved [one].\u201d The force of \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03cc\u03c2 (agaphtos) is often \u201cpertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished\u201d (L&N 58.53; cf. also BDAG 7 s.v. 1).
sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849265, "translation": "NET", "book": 41, "chapter": 9, "verse": 8, "text": "Suddenly when they looked around, they saw no one with them any more except Jesus."}, {"pk": 2849266, "translation": "NET", "book": 41, "chapter": 9, "verse": 9, "text": "As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead."}, {"pk": 2849267, "translation": "NET", "book": 41, "chapter": 9, "verse": 10, "text": "They kept this statement to themselves, discussing what this rising from the dead meant."}, {"pk": 2849268, "translation": "NET", "book": 41, "chapter": 9, "verse": 11, "text": "Then they asked him, \u201cWhy do the experts in the law say that Elijah must come first?\u201d", "comment": "tn Grk \u201cAnd they were asking him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant and has not been translated.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cWhy do the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22."}, {"pk": 2849269, "translation": "NET", "book": 41, "chapter": 9, "verse": 12, "text": "He said to them, \u201cElijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?"}, {"pk": 2849270, "translation": "NET", "book": 41, "chapter": 9, "verse": 13, "text": "But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.\u201d"}, {"pk": 2849271, "translation": "NET", "book": 41, "chapter": 9, "verse": 14, "text": "When they came to the disciples, they saw a large crowd around them and experts in the law arguing with them.", "comment": "tn Or \u201cand scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22."}, {"pk": 2849272, "translation": "NET", "book": 41, "chapter": 9, "verse": 15, "text": "When the whole crowd saw him, they were amazed and ran at once and greeted him.", "comment": "tn Grk The participle \u03c0\u03c1\u03bf\u03c3\u03c4\u03c1\u03ad\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English."}, {"pk": 2849273, "translation": "NET", "book": 41, "chapter": 9, "verse": 16, "text": "He asked them, \u201cWhat are you arguing about with them?\u201d"}, {"pk": 2849274, "translation": "NET", "book": 41, "chapter": 9, "verse": 17, "text": "A member of the crowd said to him, \u201cTeacher, I brought you my son, who is possessed by a spirit that makes him mute."}, {"pk": 2849275, "translation": "NET", "book": 41, "chapter": 9, "verse": 18, "text": "Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but they were not able to do so.\u201d", "comment": "tn The words \u201cto do so\u201d are not in the Greek text, but have been supplied for clarity and stylistic reasons.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849276, "translation": "NET", "book": 41, "chapter": 9, "verse": 19, "text": "He answered them, \u201cYou unbelieving generation! How much longer must I be with you? How much longer must I endure you? Bring him to me.\u201d", "comment": "tn Grk \u201cAnd answering, he said to them.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
tn Or \u201cfaithless.\u201dsn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
tn Grk \u201chow long.\u201d
sn The pronouns you\u2026you are plural, indicating that Jesus is speaking to a group rather than an individual.
tn Or \u201cput up with.\u201d See Num 11:12; Isa 46:4.
tn Grk \u201cO.\u201d The marker of direct address, \u1f66 (w), is functionally equivalent to a vocative and is represented in the translation by \u201cyou.\u201d"}, {"pk": 2849277, "translation": "NET", "book": 41, "chapter": 9, "verse": 20, "text": "So they brought the boy to him. When the spirit saw him, it immediately threw the boy into a convulsion. He fell on the ground and rolled around, foaming at the mouth.", "comment": "tn Grk \u201chim.\u201d
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849278, "translation": "NET", "book": 41, "chapter": 9, "verse": 21, "text": "Jesus asked his father, \u201cHow long has this been happening to him?\u201d And he said, \u201cFrom childhood.", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849279, "translation": "NET", "book": 41, "chapter": 9, "verse": 22, "text": "It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.\u201d"}, {"pk": 2849280, "translation": "NET", "book": 41, "chapter": 9, "verse": 23, "text": "Then Jesus said to him, \u201c\u2018If you are able?\u2019 All things are possible for the one who believes.\u201d", "comment": "tc Most mss (A C3 \u03a8 33 \u00cf) have \u03c4\u1f78 \u03b5\u1f30 \u03b4\u03cd\u03bd\u03b1\u03c3\u03b1\u03b9 \u03c0\u03b9\u03c3\u03c4\u03b5\u1fe6\u03c3\u03b1\u03b9 (to ei dunasai pisteusai, \u201cif you are able to believe\u201d), instead of \u03c4\u1f78 \u03b5\u1f30 \u03b4\u03cd\u03bd\u1fc3 (to ei dunh, \u201cif you are able\u201d; supported by \u05d0 B C* L N* \u0394 \u00cb1 579 892 pc). Others have \u03b5\u1f30 \u03b4\u03cd\u03bd\u1fc3 (or \u03b4\u03c5\u03bd\u03ac\u03c3\u03b1\u03b9) \u03c0\u03b9\u03c3\u03c4\u03b5\u1fe6\u03c3\u03b1\u03b9 (\u201cif you are able to believe\u201d; so D K \u0398 \u00cb13 28 565 al), while still others have \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b5\u1f30 \u03b4\u03cd\u03bd\u1fc3 (touto ei dunh, \u201cif you can [do] this\u201d; so [\u00cc45] W). The reading that best explains the rise of the others is \u03c4\u1f78 \u03b5\u1f30 \u03b4\u03cd\u03bd\u1fc3. The neuter article indicates that the Lord is now quoting the boy\u2019s father who, in v. 22, says \u03b5\u1f34 \u03c4\u03b9 \u03b4\u03cd\u03bd\u1fc3 (ei ti dunh, \u201cif you are able to do anything\u201d). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read \u03c4\u1f78 \u03b5\u1f30 \u03b4\u03cd\u03bd\u1fc3 as the protasis of a conditional clause of the Lord\u2019s statement. As such, it would almost demand the infinitive \u03c0\u03b9\u03c3\u03c4\u03b5\u1fe6\u03c3\u03b1\u03b9, producing the reading \u03c4\u1f78 \u03b5\u1f30 \u03b4\u03cd\u03bd\u03b1\u03c3\u03b1\u03b9 \u03c0\u03b9\u03c3\u03c4\u03b5\u1fe6\u03c3\u03b1\u03b9 (\u201cif you are able to believe, all things are possible\u2026\u201d). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative \u03c4\u03bf\u1fe6\u03c4\u03bf and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, \u03c4\u1f78 \u03b5\u1f30 \u03b4\u03cd\u03bd\u1fc3 is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic."}, {"pk": 2849281, "translation": "NET", "book": 41, "chapter": 9, "verse": 24, "text": "Immediately the father of the boy cried out and said, \u201cI believe; help my unbelief!\u201d"}, {"pk": 2849282, "translation": "NET", "book": 41, "chapter": 9, "verse": 25, "text": "Now when Jesus saw that a crowd was quickly gathering, he rebuked the unclean spirit, saying to it, \u201cMute and deaf spirit, I command you, come out of him and never enter him again.\u201d", "comment": "tn Or \u201ccommanded\u201d (often with the implication of a threat, L&N 33.331).
sn Unclean spirit refers to an evil spirit."}, {"pk": 2849283, "translation": "NET", "book": 41, "chapter": 9, "verse": 26, "text": "It shrieked, threw him into terrible convulsions, and came out. The boy looked so much like a corpse that many said, \u201cHe is dead!\u201d", "comment": "tn Grk \u201che\u201d; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849284, "translation": "NET", "book": 41, "chapter": 9, "verse": 27, "text": "But Jesus gently took his hand and raised him to his feet, and he stood up."}, {"pk": 2849285, "translation": "NET", "book": 41, "chapter": 9, "verse": 28, "text": "Then, after he went into the house, his disciples asked him privately, \u201cWhy couldn\u2019t we cast it out?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849286, "translation": "NET", "book": 41, "chapter": 9, "verse": 29, "text": "He told them, \u201cThis kind can come out only by prayer.\u201d", "comment": "tc Most witnesses, even early and excellent ones (\u00cc45vid \u05d02 A C D L W \u0398 \u03a8 \u00cb1,13 33 \u00cf lat co), have \u201cand fasting\u201d (\u03ba\u03b1\u1f76 \u03bd\u03b7\u03c3\u03c4\u03b5\u03af\u1fb3, kai nhsteia) after \u201cprayer\u201d here. But this seems to be a motivated reading, due to the early church\u2019s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (\u05d0* B), as well as a few others (0274 2427 k), lack \u03ba\u03b1\u1f76 \u03bd\u03b7\u03c3\u03c4\u03b5\u03af\u1fb3, when a good reason for the omission is difficult to find, argues strongly for the shorter reading."}, {"pk": 2849287, "translation": "NET", "book": 41, "chapter": 9, "verse": 30, "text": "They went out from there and passed through Galilee. But Jesus did not want anyone to know,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849288, "translation": "NET", "book": 41, "chapter": 9, "verse": 31, "text": "for he was teaching his disciples and telling them, \u201cThe Son of Man will be betrayed into the hands of men. They will kill him, and after three days he will rise.\u201d", "comment": "tn Grk \u201cThey will kill him, and being killed, after\u2026\u201d The redundancy in the statement has been removed in the translation.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
tn The plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, \u201cinto human hands\u201d; CEV, \u201cto people\u201d). However, because this can be taken as a specific reference to the group responsible for Jesus\u2019 arrest, where it is unlikely women were present (cf. Matt 26:47\u201356; Mark 14:43\u201352; Luke 22:47\u201353; John 18:2\u201312), the word \u201cmen\u201d has been retained in the translation. There may also be a slight wordplay with \u201cthe Son of Man\u201d earlier in the verse."}, {"pk": 2849289, "translation": "NET", "book": 41, "chapter": 9, "verse": 32, "text": "But they did not understand this statement and were afraid to ask him."}, {"pk": 2849290, "translation": "NET", "book": 41, "chapter": 9, "verse": 33, "text": "Then they came to Capernaum. After Jesus was inside the house he asked them, \u201cWhat were you discussing on the way?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
map For location see Map1-D2; Map2-C3; Map3-B2."}, {"pk": 2849291, "translation": "NET", "book": 41, "chapter": 9, "verse": 34, "text": "But they were silent, for on the way they had argued with one another about who was the greatest."}, {"pk": 2849292, "translation": "NET", "book": 41, "chapter": 9, "verse": 35, "text": "After he sat down, he called the twelve and said to them, \u201cIf anyone wants to be first, he must be last of all and servant of all.\u201d"}, {"pk": 2849293, "translation": "NET", "book": 41, "chapter": 9, "verse": 36, "text": "He took a little child and had him stand among them. Taking him in his arms, he said to them,"}, {"pk": 2849294, "translation": "NET", "book": 41, "chapter": 9, "verse": 37, "text": "\u201cWhoever welcomes one of these little children in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.\u201d", "comment": "sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples\u2019 selfish ambitions.
tn This verb, \u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9 (decomai), is a term of hospitality (L&N 34.53)."}, {"pk": 2849295, "translation": "NET", "book": 41, "chapter": 9, "verse": 38, "text": "John said to him, \u201cTeacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.\u201d"}, {"pk": 2849296, "translation": "NET", "book": 41, "chapter": 9, "verse": 39, "text": "But Jesus said, \u201cDo not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me."}, {"pk": 2849297, "translation": "NET", "book": 41, "chapter": 9, "verse": 40, "text": "For whoever is not against us is for us."}, {"pk": 2849298, "translation": "NET", "book": 41, "chapter": 9, "verse": 41, "text": "For I tell you the truth, whoever gives you a cup of water because you bear Christ\u2019s name will never lose his reward.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201cin [the] name that of Christ you are.\u201d
tn Or \u201cbear the Messiah\u2019s\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 8:29."}, {"pk": 2849299, "translation": "NET", "book": 41, "chapter": 9, "verse": 42, "text": "\u201cIf anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone tied around his neck and to be thrown into the sea.", "comment": "tn Grk \u201cthe millstone of a donkey.\u201d This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. \u03bc\u03cd\u03bb\u03bf\u03c2 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus\u2019 views concerning those who cause others who believe in him to sin."}, {"pk": 2849300, "translation": "NET", "book": 41, "chapter": 9, "verse": 43, "text": "If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have two hands and go into hell, to the unquenchable fire.", "comment": "sn The word translated hell is \u201cGehenna\u201d (\u03b3\u03ad\u03b5\u03bd\u03bd\u03b1, geenna), a Greek transliteration of the Hebrew words ge hinnom (\u201cValley of Hinnom\u201d). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5\u20136; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
tn Grk \u201cthan having.\u201d
tc Most later mss have 9:44 here and 9:46 after v. 45: \u201cwhere their worm never dies and the fire is never quenched\u201d (identical with v. 48). Verses 44 and 46 are present in A D \u0398 \u00cb13 \u00cf lat syp,h, but lacking in important Alexandrian mss and several others (\u05d0 B C L W \u0394 \u03a8 0274 \u00cb1 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations."}, {"pk": 2849301, "translation": "NET", "book": 41, "chapter": 9, "verse": 45, "text": "If your foot causes you to sin, cut it off! It is better to enter life lame than to have two feet and be thrown into hell.", "comment": "tn Grk \u201cthan having.\u201d
tc See tc note at the end of v. 43."}, {"pk": 2849302, "translation": "NET", "book": 41, "chapter": 9, "verse": 47, "text": "If your eye causes you to sin, tear it out! It is better to enter into the kingdom of God with one eye than to have two eyes and be thrown into hell,", "comment": "tn Grk \u201cthan having.\u201d
tn Grk \u201cthrow it out.\u201d"}, {"pk": 2849303, "translation": "NET", "book": 41, "chapter": 9, "verse": 48, "text": "where their worm never dies and the fire is never quenched."}, {"pk": 2849304, "translation": "NET", "book": 41, "chapter": 9, "verse": 49, "text": "Everyone will be salted with fire.", "comment": "tc The earliest mss ([\u05d0] B L [W] \u0394 0274 \u00cb1,13 28* 565 700 pc sys sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read \u201cEvery sacrifice will be salted with salt.\u201d The majority of other mss (A C \u0398 \u03a8 [2427] \u00cf lat syp,h) have both readings, \u201cEveryone will be salted with fire, and every sacrifice will be salted with salt.\u201d An early scribe may have written the LXX text of Lev 2:13 (\u201cEvery sacrifice offering of yours shall be salted with salt\u201d) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading \u201csalted with fire\u201d and the Western reading \u201csalted with salt.\u201d The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition. sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment."}, {"pk": 2849305, "translation": "NET", "book": 41, "chapter": 9, "verse": 50, "text": "Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other.\u201d", "comment": "sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. \u1f05\u03bb\u03b1\u03c2 a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question \u201cWhen salt loses its flavor, how can it be made salty again?\u201d is said to have replied, \u201cBy salting it with the afterbirth of a mule.\u201d He was then asked, \u201cThen does the mule (being sterile) bear young?\u201d to which he replied: \u201cCan salt lose its flavor?\u201d The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle."}, {"pk": 2849306, "translation": "NET", "book": 41, "chapter": 10, "verse": 1, "text": "Then Jesus left that place and went to the region of Judea and beyond the Jordan River. Again crowds gathered to him, and again, as was his custom, he taught them.", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc Alexandrian and other witnesses (\u05d0 B C* L \u03a8 0274 892 2427 pc co) read \u03ba\u03b1\u1f76 \u03c0\u03ad\u03c1\u03b1\u03bd (kai peran, \u201cand beyond\u201d), while Western and Caesarean witnesses (C2 D W \u0394 \u0398 \u00cb1,13 28 565 579 1241 al) read \u03c0\u03ad\u03c1\u03b1\u03bd (simply \u201cbeyond\u201d). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits \u03ba\u03b1\u03af the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word \u201cand\u201d would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A \u00cf) read \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03c0\u03ad\u03c1\u03b1\u03bd (dia tou peran, \u201cthrough the other side\u201d), perhaps trying to indicate the direction of Jesus\u2019 travel.
tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., \u201cacross the Jordan\u201d)."}, {"pk": 2849307, "translation": "NET", "book": 41, "chapter": 10, "verse": 2, "text": "Then some Pharisees came, and to test him they asked, \u201cIs it lawful for a man to divorce his wife?\u201d", "comment": "tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
tn The personal pronoun \u201chis\u201d is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. \u201chis wife\u201d in 10:7).
tn The particle \u03b5\u1f30 (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: \u201cThey asked him if it were lawful for a man to divorce his wife.\u201d See BDF \u00a7440.3.sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17\u201319). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God\u2019s original design.
tc The Western text (D it) and a few others have only \u03ba\u03b1\u03af (kai) here, rather than \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 (kai proselqonte\" Farisaioi, here translated as \u201cthen some Pharisees came\u201d). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the mss vary in how they express this subject lends credence to this judgment: \u03bf\u1f31 \u03b4\u1f72 \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (Joi de Farisaioi proselqonte\", \u201cnow the Pharisees came\u201d) in W \u0398 565 2542 pc; \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f31 \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 (kai proselqonte\" Joi Farisaioi, \u201cthen the Pharisees came\u201d) in \u05d0 C N (\u00cb1: \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 \u1f10\u03c0\u03b7\u03c1\u1f7d\u03c4\u03b7\u03c3\u03b1\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03bf\u1f31 \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9) 579 1241 1424 pm; and \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 in A B K L \u0393 \u0394 \u03a8 \u00cb13 28 700 892 2427 pm. Further, the use of an indefinite plural (a general \u201cthey\u201d) is a Markan feature, occurring over twenty times. Thus, internally the evidence looks rather strong for the shorter reading, in spite of the minimal external support for it. However, if scribes assimilated this text to Matt 19:3, a more exact parallel might have been expected: Matthew has \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u1fc6\u03bb\u03b8\u03bf\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 (kai proshlqon aujtw Farisaioi, \u201cthen Pharisees came to him\u201d). Although the verb form needs to be different according to syntactical requirements of the respective sentences, the word order variety, as well as the presence or absence of the article and the alternation between \u03b4\u03ad and \u03ba\u03b1\u03af as the introductory conjunction, all suggest that the variety of readings might not be due to scribal adjustments toward Matthew. At the same time, the article with \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 is found in both Gospels in many of the same witnesses (\u05d0 \u00cf in Matt; \u05d0 pm in Mark), and the anarthrous \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 is likewise parallel in many mss (B L \u00cb13 700 892). Another consideration is the possibility that very early in the transmissional history, scribes naturally inserted the most obvious subject (the Pharisees would be the obvious candidates as the ones to test Jesus). This may account for the reading with \u03b4\u03ad, since Mark nowhere else uses this conjunction to introduce the Pharisees into the narrative. As solid as the internal arguments against the longer reading seem to be, the greatest weakness is the witnesses that support it. The Western mss are prone to alter the text by adding, deleting, substituting, or rearranging large amounts of material. There are times when the rationale for this seems inexplicable. In light of the much stronger evidence for \u201cthe Pharisees came,\u201d even though it occurs in various permutations, it is probably wisest to retain the words. This judgment, however, is hardly certain.sn See the note on Pharisees in 2:16."}, {"pk": 2849308, "translation": "NET", "book": 41, "chapter": 10, "verse": 3, "text": "He answered them, \u201cWhat did Moses command you?\u201d", "comment": "tn Grk \u201cBut answering, he said to them.\u201d"}, {"pk": 2849309, "translation": "NET", "book": 41, "chapter": 10, "verse": 4, "text": "They said, \u201cMoses permitted a man to write a certificate of dismissal and to divorce her.\u201d", "comment": "tn Grk \u201cto divorce.\u201d The pronoun has been supplied in the translation for clarity.sn An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10)."}, {"pk": 2849310, "translation": "NET", "book": 41, "chapter": 10, "verse": 5, "text": "But Jesus said to them, \u201cHe wrote this commandment for you because of your hard hearts.", "comment": "tn Grk \u201cheart\u201d (a collective singular)."}, {"pk": 2849311, "translation": "NET", "book": 41, "chapter": 10, "verse": 6, "text": "But from the beginning of creation he made them male and female.", "comment": "tc Most mss have \u1f41 \u03b8\u03b5\u03cc\u03c2 (Jo qeo\", \u201cGod\u201d) as the explicit subject of \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd (epoihsen, \u201che made\u201d; A D W \u0398 \u03a8 \u00cb1,13 \u00cf lat sy), while the most important witnesses, along with a few others, lack \u1f41 \u03b8\u03b5\u03cc\u03c2 (\u05d0 B C L \u0394 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where \u1f41 \u03b8\u03b5\u03cc\u03c2 is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked \u1f41 \u03b8\u03b5\u03cc\u03c2.
sn A quotation from Gen 1:27; 5:2."}, {"pk": 2849312, "translation": "NET", "book": 41, "chapter": 10, "verse": 7, "text": "For this reason a man will leave his father and mother,", "comment": "tc \u2021 The earliest witnesses, as well as a few other important mss (\u05d0 B \u03a8 892* 2427 sys), lack the rest of the quotation from Gen 2:24, \u201cand will be united with his wife.\u201d Most mss ([A C] D [L N] W [\u0394] \u0398 \u00cb[1],13 [579] \u00cf lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with \u03ba\u03b1\u03af (kai, \u201cand\u201d). But if that were the case, one might expect to see corrections in \u05d0 or B. This can be overstated, of course; both mss combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that \u05d0 and B reflect the original wording. Further, the form of the longer reading is identical with the LXX of Gen 2:24, but different from the quotation in Matt 19:5 (\u03c0\u03c1\u03bf\u03c3\u03ba\u03bf\u03bb\u03bb\u03b7\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 vs. \u03ba\u03bf\u03bb\u03bb\u03b7\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 [proskollhqhsetai vs. kollhqhsetai], \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f74\u03bd \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b1 vs. \u03c4\u1fc7 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03af [pro\" thn gunaika vs. th gunaiki]). The significance of this is that Matthew\u2019s quotations of the OT are often, if not usually, directly from the Hebrew \u2013 except when he is following Mark\u2019s quotation of the OT. Matthew in fact only departs from Mark\u2019s verbatim quotation of the LXX in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/LXX is the dropping of \u03c3\u03bf\u03c5 [sou, \u201cyour\u201d]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read \u201cthe two\u201d of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of \u1f41 \u03b8\u03b5\u03cc\u03c2]; in v. 13 [the replacement of \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 with \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b9\u03bd or \u03c4\u03bf\u1fd6\u03c2 \u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b9\u03bd]; in v. 24 [insertion of \u1f10\u03c3\u03c4\u03b9\u03bd \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03b5\u03c0\u03bf\u03b9\u03b8\u03cc\u03c4\u03b1\u03c2 \u1f10\u03c0\u1f76 \u03c7\u03c1\u1f75\u03bc\u03b1\u03c3\u03b9\u03bd, \u03c0\u03bb\u03bf\u03cd\u03c3\u03b9\u03bf\u03bd, or \u03c4\u1f70 \u03c7\u03c1\u1f75\u03bc\u03b1\u03c4\u03b1 \u1f14\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2; and perhaps in v. 2 [possible insertion of \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 or similar permutations].) Although a decision is difficult, the preferred reading lacks \u201cand will be united with his wife.\u201d NA27 has the longer reading in brackets, indicating doubts as to its authenticity."}, {"pk": 2849313, "translation": "NET", "book": 41, "chapter": 10, "verse": 8, "text": "and the two will become one flesh. So they are no longer two, but one flesh.", "comment": "sn A quotation from Gen 2:24. The \u201ctwo\u201d refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on \u201cmother\u201d in v. 7 for discussion."}, {"pk": 2849314, "translation": "NET", "book": 41, "chapter": 10, "verse": 9, "text": "Therefore what God has joined together, let no one separate.\u201d"}, {"pk": 2849315, "translation": "NET", "book": 41, "chapter": 10, "verse": 10, "text": "In the house once again, the disciples asked him about this."}, {"pk": 2849316, "translation": "NET", "book": 41, "chapter": 10, "verse": 11, "text": "So he told them, \u201cWhoever divorces his wife and marries another commits adultery against her.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cSo\u201d to indicate that Jesus\u2019 statement is in response to the disciples\u2019 question (v. 10)."}, {"pk": 2849317, "translation": "NET", "book": 41, "chapter": 10, "verse": 12, "text": "And if she divorces her husband and marries another, she commits adultery.\u201d", "comment": "sn It was not uncommon in Jesus\u2019 day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark\u2019s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31\u201332; 19:1\u201312; Luke 16:18; 1 Cor 7."}, {"pk": 2849318, "translation": "NET", "book": 41, "chapter": 10, "verse": 13, "text": "Now people were bringing little children to him for him to touch, but the disciples scolded those who brought them.", "comment": "tn Grk \u201cso that he would touch them.\u201d Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. \u1f05\u03c0\u03c4\u03c9 2.c).
tc \u201cThose who brought them\u201d (\u1f10\u03c0\u03b5\u03c4\u03b9\u03bc\u1ff6\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b9\u03bd, epetimwn toi\" prosferousin) is the reading of most mss (A D W [\u0398 \u00cb1,13] \u00cf lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (\u05d0 B C L \u0394 \u03a8 579 892 2427), scribes would be prone to add \u201cthose who brought them\u201d here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (autois, \u201cthem\u201d) only rarely was used with the neuter antecedent \u03c0\u03b1\u03b9\u03b4\u03af\u03b1 (paidia, \u201cchildren\u201d), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24\u201326); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, \u201cthose who brought them\u201d has been supplied to ensure that the parents who brought the children are in view, not the children themselves.tn Grk \u201cthe disciples scolded them.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849319, "translation": "NET", "book": 41, "chapter": 10, "verse": 14, "text": "But when Jesus saw this, he was indignant and said to them, \u201cLet the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these.", "comment": "sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant."}, {"pk": 2849320, "translation": "NET", "book": 41, "chapter": 10, "verse": 15, "text": "I tell you the truth, whoever does not receive the kingdom of God like a child will never enter it.\u201d", "comment": "sn On receive see John 1:12.
tn The negation in Greek (\u03bf\u1f50 \u03bc\u1f75, ou mh) is very strong here.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn The point of the comparison receive the kingdom of God like a child has more to do with a child\u2019s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess."}, {"pk": 2849321, "translation": "NET", "book": 41, "chapter": 10, "verse": 16, "text": "After he took the children in his arms, he placed his hands on them and blessed them."}, {"pk": 2849322, "translation": "NET", "book": 41, "chapter": 10, "verse": 17, "text": "Now as Jesus was starting out on his way, someone ran up to him, fell on his knees, and said, \u201cGood teacher, what must I do to inherit eternal life?\u201d", "comment": "sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.sn Mark 10:17\u201331. The following unit, Mark 10:17\u201331, can be divided up into three related sections: (1) the rich man\u2019s question (vv. 17\u201322); (2) Jesus\u2019 teaching on riches and the kingdom of God (vv. 23\u201327); and (3) Peter\u2019s statement and Jesus\u2019 answer (vv. 28\u201331). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27\u201310:52 in which Mark has been focusing on Jesus\u2019 suffering and true discipleship. In vv. 28\u201331 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32\u201334) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849323, "translation": "NET", "book": 41, "chapter": 10, "verse": 18, "text": "Jesus said to him, \u201cWhy do you call me good? No one is good except God alone.", "comment": "sn Jesus\u2019 response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus\u2019 essential nature and the demands which logically follow on the man for having said it."}, {"pk": 2849324, "translation": "NET", "book": 41, "chapter": 10, "verse": 19, "text": "You know the commandments: \u2018Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.\u2019\u201d", "comment": "sn A quotation from Exod 20:12\u201316; Deut 5:16\u201320, except for do not defraud, which is an allusion to Deut 24:14."}, {"pk": 2849325, "translation": "NET", "book": 41, "chapter": 10, "verse": 20, "text": "The man said to him, \u201cTeacher, I have wholeheartedly obeyed all these laws since my youth.\u201d", "comment": "tn Grk \u201cHe\u201d; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
tn Grk \u201ckept.\u201d The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb \u201cwholeheartedly\u201d has been added to the translation to bring out this nuance.
tn Grk \u201cthese things.\u201d The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man\u2019s response to Jesus\u2019 command to give away all he had revealed that internally he loved money more than God.
sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God\u2019s commands."}, {"pk": 2849326, "translation": "NET", "book": 41, "chapter": 10, "verse": 21, "text": "As Jesus looked at him, he felt love for him and said, \u201cYou lack one thing. Go, sell whatever you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me.\u201d", "comment": "tn The words \u201cthe money\u201d are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus\u2019 call is a test to see how responsive the man is to God\u2019s direction through him. Will he walk the path God\u2019s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1\u201310."}, {"pk": 2849327, "translation": "NET", "book": 41, "chapter": 10, "verse": 22, "text": "But at this statement, the man looked sad and went away sorrowful, for he was very rich.", "comment": "tn Grk \u201che\u201d; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
tn Grk \u201che had many possessions.\u201d This term (\u03ba\u03c4\u1fc6\u03bc\u03b1, kthma) is often used for land as a possession."}, {"pk": 2849328, "translation": "NET", "book": 41, "chapter": 10, "verse": 23, "text": "Then Jesus looked around and said to his disciples, \u201cHow hard it is for the rich to enter the kingdom of God!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849329, "translation": "NET", "book": 41, "chapter": 10, "verse": 24, "text": "The disciples were astonished at these words. But again Jesus said to them, \u201cChildren, how hard it is to enter the kingdom of God!", "comment": "tn Grk \u201cBut answering, Jesus again said to them.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant and has not been translated.
tc Most mss (A C D \u0398 \u00cb1,13 28 565 2427 \u00cf lat sy) have here \u201cfor those who trust in riches\u201d (\u03c4\u03bf\u1f7a\u03c2 \u03c0\u03b5\u03c0\u03bf\u03b9\u03b8\u03cc\u03c4\u03b1\u03c2 \u1f10\u03c0\u1f76 [\u03c4\u03bf\u1fd6\u03c2] \u03c7\u03c1\u1f75\u03bc\u03b1\u03c3\u03b9\u03bd, tou\" pepoiqota\" epi [toi\"] crhmasin); W has \u03c0\u03bb\u03bf\u03cd\u03c3\u03b9\u03bf\u03bd (plousion) later in the verse, producing the same general modification on the dominical saying (\u201chow hard it is for the rich to enter\u2026\u201d). But such qualifications on the Lord\u2019s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (\u05d0 B \u0394 \u03a8 sa), lack any such qualifications. That W lacks the longer expansion and only has \u03c0\u03bb\u03bf\u03cd\u03c3\u03b9\u03bf\u03bd suggests that its archetype agreed with \u05d0 B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred."}, {"pk": 2849330, "translation": "NET", "book": 41, "chapter": 10, "verse": 25, "text": "It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.\u201d", "comment": "sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as \u201cThe Needle\u2019s Eye\u201d was built during the middle ages and was not in existence in Jesus\u2019 day.) Jesus was speaking rhetorically to point out that apart from God\u2019s intervention, salvation is impossible (v. 27).
tc A few witnesses (\u00cb13 28 579 pc) read \u03ba\u03ac\u03bc\u03b9\u03bb\u03bf\u03bd (kamilon, \u201crope\u201d) for \u03ba\u03ac\u03bc\u03b7\u03bb\u03bf\u03bd (kamhlon, \u201ccamel\u201d), either through accidental misreading of the text or intentionally so as to soften Jesus\u2019 words."}, {"pk": 2849331, "translation": "NET", "book": 41, "chapter": 10, "verse": 26, "text": "They were even more astonished and said to one another, \u201cThen who can be saved?\u201d", "comment": "tn Grk \u201cBut they were even more astonished, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03b5\u03c2 (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of thought."}, {"pk": 2849332, "translation": "NET", "book": 41, "chapter": 10, "verse": 27, "text": "Jesus looked at them and replied, \u201cThis is impossible for mere humans, but not for God; all things are possible for God.\u201d", "comment": "tn The plural Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9\u03c2 (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, \u201cpeople\u201d). Because of the contrast here between mere mortals and God (\u201cimpossible for men\u2026all things are possible for God\u201d) the phrase \u201cmere humans\u201d has been used in the translation."}, {"pk": 2849333, "translation": "NET", "book": 41, "chapter": 10, "verse": 28, "text": "Peter began to speak to him, \u201cLook, we have left everything to follow you!\u201d", "comment": "sn Peter wants reassurance that the disciples\u2019 response and sacrifice has been noticed.
tn Grk \u201cWe have left everything and followed you.\u201d Koine Greek often used paratactic structure when hypotactic was implied."}, {"pk": 2849334, "translation": "NET", "book": 41, "chapter": 10, "verse": 29, "text": "Jesus said, \u201cI tell you the truth, there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2849335, "translation": "NET", "book": 41, "chapter": 10, "verse": 30, "text": "who will not receive in this age a hundred times as much \u2014 homes, brothers, sisters, mothers, children, fields, all with persecutions \u2014 and in the age to come, eternal life.", "comment": "sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
tn Grk \u201cwith persecutions.\u201d The \u201call\u201d has been supplied to clarify that the prepositional phrase belongs not just to the \u201cfields.\u201d
tn Grk \u201cthis time\u201d (\u03ba\u03b1\u03b9\u03c1\u03cc\u03c2, kairos), but for stylistic reasons this has been translated \u201cthis age\u201d here."}, {"pk": 2849336, "translation": "NET", "book": 41, "chapter": 10, "verse": 31, "text": "But many who are first will be last, and the last first.\u201d"}, {"pk": 2849337, "translation": "NET", "book": 41, "chapter": 10, "verse": 32, "text": "They were on the way, going up to Jerusalem. Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2849338, "translation": "NET", "book": 41, "chapter": 10, "verse": 33, "text": "\u201cLook, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. They will condemn him to death and will turn him over to the Gentiles.", "comment": "tn Or \u201cchief priests and scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22."}, {"pk": 2849339, "translation": "NET", "book": 41, "chapter": 10, "verse": 34, "text": "They will mock him, spit on him, flog him severely, and kill him. Yet after three days, he will rise again.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast present in this context.
tn Traditionally, \u201cscourge him\u201d (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. \u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9 1.a states, \u201cThe \u2018verberatio\u2019 is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33\u201d; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term \u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9 (mastigow) has been translated \u201cflog\u2026severely\u201d to distinguish it from the term \u03c6\u03c1\u03b1\u03b3\u03b5\u03bb\u03bb\u03cc\u03c9 (fragellow) used in Matt 27:26; Mark 15:15.
tc Most mss, especially the later ones (A[*] W \u0398 \u00cb1,13 \u00cf sy), have \u201con the third day\u201d (\u03c4\u1fc7 \u03c4\u03c1\u03af\u03c4\u1fc3 \u1f21\u03bc\u03ad\u03c1\u1fb3, th trith Jhmera) instead of \u201cafter three days.\u201d But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have \u03c4\u1fc7 \u03c4\u03c1\u03af\u03c4\u1fc3 \u1f21\u03bc\u03ad\u03c1\u1fb3). Further, \u03c4\u1fc7 \u03c4\u03c1\u03af\u03c4\u1fc3 \u1f21\u03bc\u03ad\u03c1\u1fb3 conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (\u05d0 B C D L \u0394 \u03a8 579 892 2427 it co), have resisted this temptation."}, {"pk": 2849340, "translation": "NET", "book": 41, "chapter": 10, "verse": 35, "text": "Then James and John, the sons of Zebedee, came to him and said, \u201cTeacher, we want you to do for us whatever we ask.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849341, "translation": "NET", "book": 41, "chapter": 10, "verse": 36, "text": "He said to them, \u201cWhat do you want me to do for you?\u201d"}, {"pk": 2849342, "translation": "NET", "book": 41, "chapter": 10, "verse": 37, "text": "They said to him, \u201cPermit one of us to sit at your right hand and the other at your left in your glory.\u201d"}, {"pk": 2849343, "translation": "NET", "book": 41, "chapter": 10, "verse": 38, "text": "But Jesus said to them, \u201cYou don\u2019t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?\u201d", "comment": "tn Grk \u201cbaptism I am baptized with.\u201d This same change has been made in v. 39."}, {"pk": 2849344, "translation": "NET", "book": 41, "chapter": 10, "verse": 39, "text": "They said to him, \u201cWe are able.\u201d Then Jesus said to them, \u201cYou will drink the cup I drink, and you will be baptized with the baptism I experience,", "comment": "sn No more na\u00efve words have ever been spoken as those found here coming from James and John, \u201cWe are able.\u201d They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name."}, {"pk": 2849345, "translation": "NET", "book": 41, "chapter": 10, "verse": 40, "text": "but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.\u201d", "comment": "sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared."}, {"pk": 2849346, "translation": "NET", "book": 41, "chapter": 10, "verse": 41, "text": "Now when the other ten heard this, they became angry with James and John.", "comment": "tn The word \u201cthis\u201d is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201cthe ten.\u201d"}, {"pk": 2849347, "translation": "NET", "book": 41, "chapter": 10, "verse": 42, "text": "Jesus called them and said to them, \u201cYou know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them."}, {"pk": 2849348, "translation": "NET", "book": 41, "chapter": 10, "verse": 43, "text": "But it is not this way among you. Instead whoever wants to be great among you must be your servant,"}, {"pk": 2849349, "translation": "NET", "book": 41, "chapter": 10, "verse": 44, "text": "and whoever wants to be first among you must be the slave of all.", "comment": "tn Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v. 1). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force."}, {"pk": 2849350, "translation": "NET", "book": 41, "chapter": 10, "verse": 45, "text": "For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.\u201d", "comment": "sn The Greek word for ransom (\u03bb\u03cd\u03c4\u03c1\u03bf\u03bd, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the \u201cransom\u201d is that he paid the price with his own life by standing in humanity\u2019s place as a substitute, enduring the judgment that was deserved for sin."}, {"pk": 2849351, "translation": "NET", "book": 41, "chapter": 10, "verse": 46, "text": "They came to Jericho. As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849352, "translation": "NET", "book": 41, "chapter": 10, "verse": 47, "text": "When he heard that it was Jesus the Nazarene, he began to shout, \u201cJesus, Son of David, have mercy on me!\u201d", "comment": "tn Grk \u201cto shout and to say.\u201d The infinitive \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd (legein) is redundant here and has not been translated.
sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God\u2019s kind grace."}, {"pk": 2849353, "translation": "NET", "book": 41, "chapter": 10, "verse": 48, "text": "Many scolded him to get him to be quiet, but he shouted all the more, \u201cSon of David, have mercy on me!\u201d", "comment": "tn Or \u201crebuked.\u201d The crowd\u2019s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar."}, {"pk": 2849354, "translation": "NET", "book": 41, "chapter": 10, "verse": 49, "text": "Jesus stopped and said, \u201cCall him.\u201d So they called the blind man and said to him, \u201cHave courage! Get up! He is calling you.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative."}, {"pk": 2849355, "translation": "NET", "book": 41, "chapter": 10, "verse": 50, "text": "He threw off his cloak, jumped up, and came to Jesus."}, {"pk": 2849356, "translation": "NET", "book": 41, "chapter": 10, "verse": 51, "text": "Then Jesus said to him, \u201cWhat do you want me to do for you?\u201d The blind man replied, \u201cRabbi, let me see again.\u201d", "comment": "tn Or \u201cMaster\u201d; Grk \u1fe5\u03b1\u03b2\u03b2\u03bf\u03c5\u03bd\u03af (rabbouni).
tn Grk \u201cthat I may see [again].\u201d The phrase can be rendered as an imperative of request, \u201cPlease, give me sight.\u201d Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cAnd answering, Jesus said to him.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 is redundant and has not been translated."}, {"pk": 2849357, "translation": "NET", "book": 41, "chapter": 10, "verse": 52, "text": "Jesus said to him, \u201cGo, your faith has healed you.\u201d Immediately he regained his sight and followed him on the road.", "comment": "tn Or \u201creceived\u201d (see the note on the phrase \u201clet me see again\u201d in v. 51)."}, {"pk": 2849358, "translation": "NET", "book": 41, "chapter": 11, "verse": 1, "text": "Now as they approached Jerusalem, near Bethphage and Bethany, at the Mount of Olives, Jesus sent two of his disciples", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
sn \u201cMountain\u201d in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2849359, "translation": "NET", "book": 41, "chapter": 11, "verse": 2, "text": "and said to them, \u201cGo to the village ahead of you. As soon as you enter it, you will find a colt tied there that has never been ridden. Untie it and bring it here.", "comment": "tn Grk \u201ca colt tied there on which no one of men has ever sat.\u201d
tn Grk \u201cthe village lying before you\u201d (BDAG 530 s.v. \u03ba\u03b1\u03c4\u03ad\u03bd\u03b1\u03bd\u03c4\u03b9 2.b)."}, {"pk": 2849360, "translation": "NET", "book": 41, "chapter": 11, "verse": 3, "text": "If anyone says to you, \u2018Why are you doing this?\u2019 say, \u2018The Lord needs it and will send it back here soon.\u2019\u201d", "comment": "sn The custom called angaria allowed the impressment of animals for service to a significant figure."}, {"pk": 2849361, "translation": "NET", "book": 41, "chapter": 11, "verse": 4, "text": "So they went and found a colt tied at a door, outside in the street, and untied it.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative."}, {"pk": 2849362, "translation": "NET", "book": 41, "chapter": 11, "verse": 5, "text": "Some people standing there said to them, \u201cWhat are you doing, untying that colt?\u201d"}, {"pk": 2849363, "translation": "NET", "book": 41, "chapter": 11, "verse": 6, "text": "They replied as Jesus had told them, and the bystanders let them go.", "comment": "tn Grk \u201cthey\u201d; the referent (the people mentioned in v. 5) has been specified in the translation for clarity."}, {"pk": 2849364, "translation": "NET", "book": 41, "chapter": 11, "verse": 7, "text": "Then they brought the colt to Jesus, threw their cloaks on it, and he sat on it.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
tn Grk \u201cgarments\u201d; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13."}, {"pk": 2849365, "translation": "NET", "book": 41, "chapter": 11, "verse": 8, "text": "Many spread their cloaks on the road and others spread branches they had cut in the fields."}, {"pk": 2849366, "translation": "NET", "book": 41, "chapter": 11, "verse": 9, "text": "Both those who went ahead and those who followed kept shouting, \u201cHosanna! Blessed is the one who comes in the name of the Lord!", "comment": "sn A quotation from Ps 118:25\u201326.
tn The expression \u1ffe\u03a9\u03c3\u03b1\u03bd\u03bd\u03ac (Jwsanna, literally in Hebrew, \u201cO Lord, save\u201d) in the quotation from Ps 118:25\u201326 was probably by this time a familiar liturgical expression of praise, on the order of \u201cHail to the king,\u201d although both the underlying Aramaic and Hebrew expressions meant \u201cO Lord, save us.\u201d The introductory \u1f61\u03c3\u03b1\u03bd\u03bd\u03ac is followed by the words of Ps 118:25, \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03bc\u03ad\u03bd\u03bf\u03c2 \u1f41 \u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f10\u03bd \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (euloghmeno\" Jo ercomeno\" en onomati kuriou), although in the Fourth Gospel the author adds for good measure \u03ba\u03b1\u1f76 \u1f41 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03c4\u03bf\u1fe6 \u1fbf\u0399\u03c3\u03c1\u03b1\u1f75\u03bb (kai Jo basileu\" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.sn Hosanna is an Aramaic expression that literally means, \u201chelp, I pray,\u201d or \u201csave, I pray.\u201d By Jesus\u2019 time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God."}, {"pk": 2849367, "translation": "NET", "book": 41, "chapter": 11, "verse": 10, "text": "Blessed is the coming kingdom of our father David! Hosanna in the highest!\u201d"}, {"pk": 2849368, "translation": "NET", "book": 41, "chapter": 11, "verse": 11, "text": "Then Jesus entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen\u201d to indicate the transition from the previous narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849369, "translation": "NET", "book": 41, "chapter": 11, "verse": 12, "text": "Now the next day, as they went out from Bethany, he was hungry.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849370, "translation": "NET", "book": 41, "chapter": 11, "verse": 13, "text": "After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit on it. When he came to it he found nothing but leaves, for it was not the season for figs.", "comment": "tn Grk \u201canything.\u201d"}, {"pk": 2849371, "translation": "NET", "book": 41, "chapter": 11, "verse": 14, "text": "He said to it, \u201cMay no one ever eat fruit from you again.\u201d And his disciples heard it.", "comment": "tn Grk \u201cAnd answering, he said to it.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant and has not been translated.
sn Mark 11:12\u201314. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27\u201312:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1\u201337 where Jesus speaks of Jerusalem\u2019s destruction and his second coming."}, {"pk": 2849372, "translation": "NET", "book": 41, "chapter": 11, "verse": 15, "text": "Then they came to Jerusalem. Jesus entered the temple area and began to drive out those who were selling and buying in the temple courts. He turned over the tables of the money changers and the chairs of those selling doves,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cthe temple.\u201dsn The merchants (those who were selling) would have been located in the Court of the Gentiles.
tn Grk \u201cthe temple.\u201dsn Matthew (21:12-27), Mark (here, 11:15\u201319), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus\u2019 ministry. John (2:13\u201316) records a cleansing of the temple at the beginning of Jesus\u2019 ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another."}, {"pk": 2849373, "translation": "NET", "book": 41, "chapter": 11, "verse": 16, "text": "and he would not permit anyone to carry merchandise through the temple courts.", "comment": "tn Or \u201cthings.\u201d The Greek word \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 (skeuos) can refer to merchandise, property, goods, a vessel, or even generally \u201cthings\u201d (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general \u201cthings,\u201d although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.
tn Grk \u201cthe temple.\u201d"}, {"pk": 2849374, "translation": "NET", "book": 41, "chapter": 11, "verse": 17, "text": "Then he began to teach them and said, \u201cIs it not written: \u2018My house will be called a house of prayer for all nations\u2019? But you have turned it into a den of robbers!\u201d", "comment": "tn Or \u201ca hideout\u201d (see L&N 1.57).
sn A quotation from Isa 56:7.
sn A quotation from Jer 7:11. The meaning of Jesus\u2019 statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
tn The imperfect \u1f10\u03b4\u03af\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd (edidasken) is here taken ingressively."}, {"pk": 2849375, "translation": "NET", "book": 41, "chapter": 11, "verse": 18, "text": "The chief priests and the experts in the law heard it and they considered how they could assassinate him, for they feared him, because the whole crowd was amazed by his teaching.", "comment": "tn Or \u201cThe chief priests and the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
tn Grk \u201chow they could destroy him.\u201d"}, {"pk": 2849376, "translation": "NET", "book": 41, "chapter": 11, "verse": 19, "text": "When evening came, Jesus and his disciples went out of the city.", "comment": "tn Grk \u201cthey\u201d; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, \u201cthe chief priests and experts in the law\u201d and \u201cthe whole crowd\u201d (both in v. 18)."}, {"pk": 2849377, "translation": "NET", "book": 41, "chapter": 11, "verse": 20, "text": "In the morning as they passed by, they saw the fig tree withered from the roots."}, {"pk": 2849378, "translation": "NET", "book": 41, "chapter": 11, "verse": 21, "text": "Peter remembered and said to him, \u201cRabbi, look! The fig tree you cursed has withered.\u201d"}, {"pk": 2849379, "translation": "NET", "book": 41, "chapter": 11, "verse": 22, "text": "Jesus said to them, \u201cHave faith in God."}, {"pk": 2849380, "translation": "NET", "book": 41, "chapter": 11, "verse": 23, "text": "I tell you the truth, if someone says to this mountain, \u2018Be lifted up and thrown into the sea,\u2019 and does not doubt in his heart but believes that what he says will happen, it will be done for him.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2849381, "translation": "NET", "book": 41, "chapter": 11, "verse": 24, "text": "For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours."}, {"pk": 2849382, "translation": "NET", "book": 41, "chapter": 11, "verse": 25, "text": "Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will also forgive you your sins.\u201d", "comment": "tc A number of significant mss of various texttypes (\u05d0 B L W \u0394 \u03a8 565 700 892 pc sa) do not include 11:26 \u201cBut if you do not forgive, neither will your Father in heaven forgive your sins.\u201d The verse is included in most later mss (A [C D] \u0398 [\u00cb1,13 33] \u00cf lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations.
tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by \u1f35\u03bd\u03b1 ({ina), is traditionally translated by an English subjunctive (e.g., \u201cmay,\u201d so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (\u201cmay\u201d = \u201chas permission to\u201d) or as indicating uncertainty (\u201cmay\u201d = \u201cmight\u201d or \u201cmay or may not\u201d). Thus a number of more recent translations render such instances by an English future tense (\u201cwill,\u201d so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here."}, {"pk": 2849383, "translation": "NET", "book": 41, "chapter": 11, "verse": 27, "text": "They came again to Jerusalem. While Jesus was walking in the temple courts, the chief priests, the experts in the law, and the elders came up to him", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cthe temple.\u201d
tn Or \u201cthe chief priests, the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22."}, {"pk": 2849384, "translation": "NET", "book": 41, "chapter": 11, "verse": 28, "text": "and said, \u201cBy what authority are you doing these things? Or who gave you this authority to do these things?\u201d", "comment": "tn On this phrase, see BDAG 844 s.v. \u03c0\u03bf\u1fd6\u03bf\u03c2 2.a.\u03b3."}, {"pk": 2849385, "translation": "NET", "book": 41, "chapter": 11, "verse": 29, "text": "Jesus said to them, \u201cI will ask you one question. Answer me and I will tell you by what authority I do these things:"}, {"pk": 2849386, "translation": "NET", "book": 41, "chapter": 11, "verse": 30, "text": "John\u2019s baptism \u2014 was it from heaven or from people? Answer me.\u201d", "comment": "tn The plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, \u201cof human origin\u201d; TEV, \u201cfrom human beings\u201d; NLT, \u201cmerely human\u201d).sn The question is whether John\u2019s ministry was of divine or human origin."}, {"pk": 2849387, "translation": "NET", "book": 41, "chapter": 11, "verse": 31, "text": "They discussed with one another, saying, \u201cIf we say, \u2018From heaven,\u2019 he will say, \u2018Then why did you not believe him?\u2019"}, {"pk": 2849388, "translation": "NET", "book": 41, "chapter": 11, "verse": 32, "text": "But if we say, \u2018From people \u2014 \u2019\u201d (they feared the crowd, for they all considered John to be truly a prophet)."}, {"pk": 2849389, "translation": "NET", "book": 41, "chapter": 11, "verse": 33, "text": "So they answered Jesus, \u201cWe don\u2019t know.\u201d Then Jesus said to them, \u201cNeither will I tell you by what authority I am doing these things.\u201d", "comment": "sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Grk \u201canswering, they said to Jesus.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.
sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus\u2019 question revealed the motivation of the religious leaders and exposed them for what they really were \u2013 hypocrites. They indicted themselves when they cited only two options and chose neither of them (\u201cWe do not know\u201d). The point of Mark 11:27\u201333 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
tn On this phrase, see BDAG 844 s.v. \u03c0\u03bf\u1fd6\u03bf\u03c2 2.a.\u03b3. This is exactly the same phrase as in v. 28."}, {"pk": 2849390, "translation": "NET", "book": 41, "chapter": 12, "verse": 1, "text": "Then he began to speak to them in parables: \u201cA man planted a vineyard. He put a fence around it, dug a pit for its winepress, and built a watchtower. Then he leased it to tenant farmers and went on a journey.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn The vineyard is a figure for Israel in the OT (Isa 5:1\u20137). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11\u201324.
sn The leasing of land to tenant farmers was common in this period."}, {"pk": 2849391, "translation": "NET", "book": 41, "chapter": 12, "verse": 2, "text": "At harvest time he sent a slave to the tenants to collect from them his portion of the crop.", "comment": "tn Grk \u201cfrom the tenants,\u201d but this is redundant in English, so the pronoun (\u201cthem\u201d) was used in the translation.
tn See the note on the word \u201cslave\u201d in 10:44.sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
tn Grk \u201cfrom the fruits of the vineyard.\u201d"}, {"pk": 2849392, "translation": "NET", "book": 41, "chapter": 12, "verse": 3, "text": "But those tenants seized his slave, beat him, and sent him away empty-handed.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201cBut they\u201d; the referent (the tenants, v. 1) has been specified in the translation for clarity.
tn Grk \u201cseizing him, they beat and sent away empty-handed.\u201d The referent of the direct object of \u201cseizing\u201d (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs \u201cbeat\u201d and \u201csent away\u201d have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.
sn The image of the tenants beating up the owner\u2019s slave pictures the nation\u2019s rejection of the prophets and their message.
sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit \u2013 and thus neither was the nation of Israel."}, {"pk": 2849393, "translation": "NET", "book": 41, "chapter": 12, "verse": 4, "text": "So he sent another slave to them again. This one they struck on the head and treated outrageously.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the tenants\u2019 mistreatment of the first slave."}, {"pk": 2849394, "translation": "NET", "book": 41, "chapter": 12, "verse": 5, "text": "He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed."}, {"pk": 2849395, "translation": "NET", "book": 41, "chapter": 12, "verse": 6, "text": "He had one left, his one dear son. Finally he sent him to them, saying, \u2018They will respect my son.\u2019", "comment": "tn Grk \u201cone beloved son.\u201d See comment at Mark 1:11.sn The owner\u2019s decision to send his one dear son represents God sending Jesus."}, {"pk": 2849396, "translation": "NET", "book": 41, "chapter": 12, "verse": 7, "text": "But those tenants said to one another, \u2018This is the heir. Come, let\u2019s kill him and the inheritance will be ours!\u2019"}, {"pk": 2849397, "translation": "NET", "book": 41, "chapter": 12, "verse": 8, "text": "So they seized him, killed him, and threw his body out of the vineyard.", "comment": "sn Throwing the heir\u2019s body out of the vineyard pictures Jesus\u2019 death outside of Jerusalem.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Grk \u201cseizing him.\u201d The participle \u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2 (labontes) has been translated as attendant circumstance.
tn Grk \u201chim.\u201d"}, {"pk": 2849398, "translation": "NET", "book": 41, "chapter": 12, "verse": 9, "text": "What then will the owner of the vineyard do? He will come and destroy those tenants and give the vineyard to others.", "comment": "sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34\u201335; 19:41\u201344.
sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation\u2019s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11\u201322."}, {"pk": 2849399, "translation": "NET", "book": 41, "chapter": 12, "verse": 10, "text": "Have you not read this scripture: \u2018The stone the builders rejected has become the cornerstone.", "comment": "tn Or \u201ccapstone,\u201d \u201ckeystone.\u201d Although these meanings are lexically possible, the imagery in Eph 2:20\u201322 and 1 Cor 3:11 indicates that the term \u03ba\u03b5\u03c6\u03b1\u03bb\u1f74 \u03b3\u03c9\u03bd\u03af\u03b1\u03c2 (kefalh gwnia\") refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22\u201323 and the \u201cstone imagery\u201d as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6\u20138; cf. also Eph 2:20). The irony in the use of Ps 118:22\u201323 in Mark 12:10\u201311 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel."}, {"pk": 2849400, "translation": "NET", "book": 41, "chapter": 12, "verse": 11, "text": "This is from the Lord, and it is marvelous in our eyes\u2019?\u201d", "comment": "sn A quotation from Ps 118:22\u201323."}, {"pk": 2849401, "translation": "NET", "book": 41, "chapter": 12, "verse": 12, "text": "Now they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So they left him and went away.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to introduce a somewhat parenthetical remark by the author.
sn The point of the parable in Mark 12:1\u201312 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles)."}, {"pk": 2849402, "translation": "NET", "book": 41, "chapter": 12, "verse": 13, "text": "Then they sent some of the Pharisees and Herodians to trap him with his own words.", "comment": "sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (\u201cMark,\u201d EBC 8:733) comments: \u201cThe Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.\u201d See also the note on \u201cHerodians\u201d in Mark 3:6.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn See the note on Pharisees in 2:16.
tn Grk \u201ctrap him in word.\u201d"}, {"pk": 2849403, "translation": "NET", "book": 41, "chapter": 12, "verse": 14, "text": "When they came they said to him, \u201cTeacher, we know that you are truthful and do not court anyone\u2019s favor, because you show no partiality but teach the way of God in accordance with the truth. Is it right to pay taxes to Caesar or not? Should we pay or shouldn\u2019t we?\u201d", "comment": "tn According to L&N 57.180 the term \u03ba\u1fc6\u03bd\u03c3\u03bf\u03c2 (khnso\") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
tn Grk \u201cand it is not a concern to you about anyone because you do not see the face of men.\u201d
sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
tn Or \u201clawful,\u201d that is, in accordance with God\u2019s divine law. On the syntax of \u1f14\u03be\u03b5\u03c3\u03c4\u03b9\u03bd (exestin) with an infinitive and accusative, see BDF \u00a7409.3.
tn Or \u201cthe emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor)."}, {"pk": 2849404, "translation": "NET", "book": 41, "chapter": 12, "verse": 15, "text": "But he saw through their hypocrisy and said to them, \u201cWhy are you testing me? Bring me a denarius and let me look at it.\u201d", "comment": "tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places \u03b4\u03b7\u03bd\u03ac\u03c1\u03b9\u03bf\u03bd (dhnarion) has been translated simply as \u201csilver coin\u201d with an explanatory note.sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day\u2019s wage for a laborer.
tn Grk \u201cAware of their hypocrisy he said.\u201d"}, {"pk": 2849405, "translation": "NET", "book": 41, "chapter": 12, "verse": 16, "text": "So they brought one, and he said to them, \u201cWhose image is this, and whose inscription?\u201d They replied, \u201cCaesar\u2019s.\u201d", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate their response to Jesus\u2019 request for a coin.
tn Grk \u201cthey said to him.\u201d
tn Or \u201cwhose likeness.\u201dsn In this passage Jesus points to the image (Grk \u03b5\u1f30\u03ba\u1f7d\u03bd, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the \u201cimage\u201d of God. Jesus is making a subtle yet powerful contrast: Caesar\u2019s image is on the denarius, so he can lay claim to money through taxation, but God\u2019s image is on humanity, so he can lay claim to each individual life."}, {"pk": 2849406, "translation": "NET", "book": 41, "chapter": 12, "verse": 17, "text": "Then Jesus said to them, \u201cGive to Caesar the things that are Caesar\u2019s, and to God the things that are God\u2019s.\u201d And they were utterly amazed at him.", "comment": "sn Jesus\u2019 answer to give to Caesar the things that are Caesar\u2019s, and to God the things that are God\u2019s was a both/and, not the questioners\u2019 either/or. So he slipped out of their trap."}, {"pk": 2849407, "translation": "NET", "book": 41, "chapter": 12, "verse": 18, "text": "Sadducees (who say there is no resurrection) also came to him and asked him,", "comment": "tn Grk \u201cand asked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated.
sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1\u201312, 22:23\u201334; Luke 20:27\u201338; Acts 4:1, 5:17, 23:6\u20138.
sn This remark is best regarded as a parenthetical note by the author."}, {"pk": 2849408, "translation": "NET", "book": 41, "chapter": 12, "verse": 19, "text": "\u201cTeacher, Moses wrote for us: \u2018If a man\u2019s brother dies and leaves a wife but no children, that man must marry the widow and father children for his brother.\u2019", "comment": "tn Grk \u201craise up seed\u201d (an idiom for fathering children).
tn Grk \u201chis brother\u201d; but this would be redundant in English with the same phrase \u201chis brother\u201d at the end of the verse, so most modern translations render this phrase \u201cthe man\u201d (so NIV, NRSV).
tn The use of \u1f35\u03bd\u03b1 (Jina) with imperatival force is unusual (BDF \u00a7470.1).
sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1\u201312; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5\u201310. The brother of a man who died without a son had an obligation to marry his brother\u2019s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage."}, {"pk": 2849409, "translation": "NET", "book": 41, "chapter": 12, "verse": 20, "text": "There were seven brothers. The first one married, and when he died he had no children.", "comment": "tn Grk \u201ctook a wife\u201d (an idiom for marrying a woman)."}, {"pk": 2849410, "translation": "NET", "book": 41, "chapter": 12, "verse": 21, "text": "The second married her and died without any children, and likewise the third."}, {"pk": 2849411, "translation": "NET", "book": 41, "chapter": 12, "verse": 22, "text": "None of the seven had children. Finally, the woman died too."}, {"pk": 2849412, "translation": "NET", "book": 41, "chapter": 12, "verse": 23, "text": "In the resurrection, when they rise again, whose wife will she be? For all seven had married her.\u201d", "comment": "tc The words \u201cwhen they rise again\u201d are missing from several important witnesses (\u05d0 B C D L W \u0394 \u03a8 33 579 892 2427 pc c r1 k syp co). They are included in A \u0398 \u00cb1,(13) \u00cf lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because \u201cwhen they rise again\u201d was redundant. But the inclusion of these words is thoroughly compatible with Mark\u2019s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark\u2019s Gospel.
tn Grk \u201cFor the seven had her as wife.\u201d"}, {"pk": 2849413, "translation": "NET", "book": 41, "chapter": 12, "verse": 24, "text": "Jesus said to them, \u201cAren\u2019t you deceived for this reason, because you don\u2019t know the scriptures or the power of God?", "comment": "tn Or \u201cmistaken\u201d (cf. BDAG 822 s.v. \u03c0\u03bb\u03b1\u03bd\u03ac\u03c9 2.c.\u03b3)."}, {"pk": 2849414, "translation": "NET", "book": 41, "chapter": 12, "verse": 25, "text": "For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.", "comment": "sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23)."}, {"pk": 2849415, "translation": "NET", "book": 41, "chapter": 12, "verse": 26, "text": "Now as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God said to him, \u2018I am the God of Abraham, the God of Isaac, and the God of Jacob\u2019?", "comment": "sn A quotation from Exod 3:6.
tn Grk \u201cNow as for the dead that they are raised.\u201d
sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
tn Grk \u201cand the,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2849416, "translation": "NET", "book": 41, "chapter": 12, "verse": 27, "text": "He is not the God of the dead but of the living. You are badly mistaken!\u201d", "comment": "sn He is not God of the dead but of the living. Jesus\u2019 point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised."}, {"pk": 2849417, "translation": "NET", "book": 41, "chapter": 12, "verse": 28, "text": "Now one of the experts in the law came and heard them debating. When he saw that Jesus answered them well, he asked him, \u201cWhich commandment is the most important of all?\u201d", "comment": "tn Or \u201cOne of the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849418, "translation": "NET", "book": 41, "chapter": 12, "verse": 29, "text": "Jesus answered, \u201cThe most important is: \u2018Listen, Israel, the Lord our God, the Lord is one."}, {"pk": 2849419, "translation": "NET", "book": 41, "chapter": 12, "verse": 30, "text": "Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.\u2019", "comment": "tn Grk \u201cYou will love.\u201d The future indicative is used here with imperatival force (see ExSyn 452 and 569).
sn A quotation from Deut 6:4\u20135 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one\u2019s being."}, {"pk": 2849420, "translation": "NET", "book": 41, "chapter": 12, "verse": 31, "text": "The second is: \u2018Love your neighbor as yourself.\u2019 There is no other commandment greater than these.\u201d", "comment": "sn A quotation from Lev 19:18."}, {"pk": 2849421, "translation": "NET", "book": 41, "chapter": 12, "verse": 32, "text": "The expert in the law said to him, \u201cThat is true, Teacher; you are right to say that he is one, and there is no one else besides him.", "comment": "sn A quotation from Deut 4:35."}, {"pk": 2849422, "translation": "NET", "book": 41, "chapter": 12, "verse": 33, "text": "And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.\u201d", "comment": "sn A quotation from Deut 6:5.
sn A quotation from Lev 19:18."}, {"pk": 2849423, "translation": "NET", "book": 41, "chapter": 12, "verse": 34, "text": "When Jesus saw that he had answered thoughtfully, he said to him, \u201cYou are not far from the kingdom of God.\u201d Then no one dared any longer to question him."}, {"pk": 2849424, "translation": "NET", "book": 41, "chapter": 12, "verse": 35, "text": "While Jesus was teaching in the temple courts, he said, \u201cHow is it that the experts in the law say that the Christ is David\u2019s son?", "comment": "tn Or \u201cthe Messiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 8:29.
tn Or \u201cthat the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
sn It was a common belief in Judaism that Messiah would be David\u2019s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David\u2019s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man."}, {"pk": 2849425, "translation": "NET", "book": 41, "chapter": 12, "verse": 36, "text": "David himself, by the Holy Spirit, said, \u2018The Lord said to my lord, \u201cSit at my right hand, until I put your enemies under your feet.\u201d\u2019", "comment": "sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord\u2019s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king\u2019s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
sn A quotation from Ps 110:1."}, {"pk": 2849426, "translation": "NET", "book": 41, "chapter": 12, "verse": 37, "text": "If David himself calls him \u2018Lord,\u2019 how can he be his son?\u201d And the large crowd was listening to him with delight.", "comment": "tn Grk \u201cDavid himself calls him \u2018Lord.\u2019 So how is he his son?\u201d The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45)."}, {"pk": 2849427, "translation": "NET", "book": 41, "chapter": 12, "verse": 38, "text": "In his teaching Jesus also said, \u201cWatch out for the experts in the law. They like walking around in long robes and elaborate greetings in the marketplaces,", "comment": "tn In Greek this is the only infinitive in vv. 38\u201339. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cfor the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498."}, {"pk": 2849428, "translation": "NET", "book": 41, "chapter": 12, "verse": 39, "text": "and the best seats in the synagogues and the places of honor at banquets.", "comment": "sn See the note on synagogue in 1:21."}, {"pk": 2849429, "translation": "NET", "book": 41, "chapter": 12, "verse": 40, "text": "They devour widows\u2019 property, and as a show make long prayers. These men will receive a more severe punishment.\u201d", "comment": "tn Grk \u201cwho,\u201d continuing the sentence begun in v. 38.
tn Grk \u201chouses,\u201d \u201chouseholds\u201d; however, the term can have the force of \u201cproperty\u201d or \u201cpossessions\u201d as well (O. Michel, TDNT 5:131; BDAG 695 s.v. \u03bf\u1f36\u03ba\u03b9\u03b1 1.a)."}, {"pk": 2849430, "translation": "NET", "book": 41, "chapter": 12, "verse": 41, "text": "Then he sat down opposite the offering box, and watched the crowd putting coins into it. Many rich people were throwing in large amounts.", "comment": "tn On the term \u03b3\u03b1\u03b6\u03bf\u03c6\u03c5\u03bb\u03ac\u03ba\u03b9\u03bf\u03bd (gazofulakion), often translated \u201ctreasury,\u201d see BDAG 186 s.v., which states, \u201cFor Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of \u2018treasury\u2019 is prob., for the contributions would go [into] the treasury via the receptacles.\u201d Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc Most mss, predominantly of the Western and Byzantine texts (A D W \u0398 \u00cb1,13 33 2542 \u00cf lat), have \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Jo Ihsou\", \u201cJesus\u201d) as the explicit subject here, while \u05d0 B L \u0394 \u03a8 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord\u2019s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord\u2019s name (cf. the readings of W \u0398 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading."}, {"pk": 2849431, "translation": "NET", "book": 41, "chapter": 12, "verse": 42, "text": "And a poor widow came and put in two small copper coins, worth less than a penny.", "comment": "sn These two small copper coins were lepta (sing. \u201clepton\u201d), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value."}, {"pk": 2849432, "translation": "NET", "book": 41, "chapter": 12, "verse": 43, "text": "He called his disciples and said to them, \u201cI tell you the truth, this poor widow has put more into the offering box than all the others.", "comment": "tn See the note on the term \u201coffering box\u201d in v. 41.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself."}, {"pk": 2849433, "translation": "NET", "book": 41, "chapter": 12, "verse": 44, "text": "For they all gave out of their wealth. But she, out of her poverty, put in what she had to live on, everything she had.\u201d", "comment": "tn Grk \u201cout of what abounded to them.\u201d
sn The contrast between this passage, 12:41\u201344, and what has come before in 11:27\u201312:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had."}, {"pk": 2849434, "translation": "NET", "book": 41, "chapter": 13, "verse": 1, "text": "Now as Jesus was going out of the temple courts, one of his disciples said to him, \u201cTeacher, look at these tremendous stones and buildings!\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it \u201cimmensely opulent.\u201d Josephus compared it to a beautiful snowcapped mountain."}, {"pk": 2849435, "translation": "NET", "book": 41, "chapter": 13, "verse": 2, "text": "Jesus said to him, \u201cDo you see these great buildings? Not one stone will be left on another. All will be torn down!\u201d", "comment": "sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.
tn Grk \u201cnot one stone will be left here on another which will not be thrown down.\u201d"}, {"pk": 2849436, "translation": "NET", "book": 41, "chapter": 13, "verse": 3, "text": "So while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Grk \u201cand James and John,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2849437, "translation": "NET", "book": 41, "chapter": 13, "verse": 4, "text": "\u201cTell us, when will these things happen? And what will be the sign that all these things are about to take place?\u201d", "comment": "sn Both references to these things are plural, so more than the temple\u2019s destruction is in view. The question may presuppose that such a catastrophe signals the end."}, {"pk": 2849438, "translation": "NET", "book": 41, "chapter": 13, "verse": 5, "text": "Jesus began to say to them, \u201cWatch out that no one misleads you.", "comment": "tn Or \u201cBe on guard.\u201d"}, {"pk": 2849439, "translation": "NET", "book": 41, "chapter": 13, "verse": 6, "text": "Many will come in my name, saying, \u2018I am he,\u2019 and they will mislead many.", "comment": "tn That is, \u201cI am the Messiah.\u201d"}, {"pk": 2849440, "translation": "NET", "book": 41, "chapter": 13, "verse": 7, "text": "When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come.", "comment": "tn Grk \u201cit is not yet the end.\u201d"}, {"pk": 2849441, "translation": "NET", "book": 41, "chapter": 13, "verse": 8, "text": "For nation will rise up in arms against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. These are but the beginning of birth pains.", "comment": "tn For the translation \u201crise up in arms\u201d see L&N 55.2.
sn See Isa 5:13\u201314; 13:6\u201316; Hag 2:6\u20137; Zech 14:4."}, {"pk": 2849442, "translation": "NET", "book": 41, "chapter": 13, "verse": 9, "text": "\u201cYou must watch out for yourselves. You will be handed over to councils and beaten in the synagogues. You will stand before governors and kings because of me, as a witness to them.", "comment": "sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
tn Grk \u201cThey will hand you over.\u201d \u201cThey\u201d is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.
sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
sn See the note on synagogue in 1:21."}, {"pk": 2849443, "translation": "NET", "book": 41, "chapter": 13, "verse": 10, "text": "First the gospel must be preached to all nations."}, {"pk": 2849444, "translation": "NET", "book": 41, "chapter": 13, "verse": 11, "text": "When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, for it is not you speaking, but the Holy Spirit.", "comment": "tn Grk \u201cin that hour.\u201d"}, {"pk": 2849445, "translation": "NET", "book": 41, "chapter": 13, "verse": 12, "text": "Brother will hand over brother to death, and a father his child. Children will rise against parents and have them put to death.", "comment": "tn Or \u201cwill rebel against.\u201d"}, {"pk": 2849446, "translation": "NET", "book": 41, "chapter": 13, "verse": 13, "text": "You will be hated by everyone because of my name. But the one who endures to the end will be saved.", "comment": "sn See 1 Cor 1:25\u201331.
sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials."}, {"pk": 2849447, "translation": "NET", "book": 41, "chapter": 13, "verse": 14, "text": "\u201cBut when you see the abomination of desolation standing where it should not be (let the reader understand), then those in Judea must flee to the mountains.", "comment": "sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel\u2019s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus\u2019 perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10)."}, {"pk": 2849448, "translation": "NET", "book": 41, "chapter": 13, "verse": 15, "text": "The one on the roof must not come down or go inside to take anything out of his house.", "comment": "sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible."}, {"pk": 2849449, "translation": "NET", "book": 41, "chapter": 13, "verse": 16, "text": "The one in the field must not turn back to get his cloak."}, {"pk": 2849450, "translation": "NET", "book": 41, "chapter": 13, "verse": 17, "text": "Woe to those who are pregnant and to those who are nursing their babies in those days!"}, {"pk": 2849451, "translation": "NET", "book": 41, "chapter": 13, "verse": 18, "text": "Pray that it may not be in winter."}, {"pk": 2849452, "translation": "NET", "book": 41, "chapter": 13, "verse": 19, "text": "For in those days there will be suffering unlike anything that has happened from the beginning of the creation that God created until now, or ever will happen.", "comment": "sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.
tn Traditionally, \u201ctribulation.\u201d"}, {"pk": 2849453, "translation": "NET", "book": 41, "chapter": 13, "verse": 20, "text": "And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them short.", "comment": "tn Grk \u201cthe days.\u201d"}, {"pk": 2849454, "translation": "NET", "book": 41, "chapter": 13, "verse": 21, "text": "Then if anyone says to you, \u2018Look, here is the Christ!\u2019 or \u2018Look, there he is!\u2019 do not believe him.", "comment": "tn Or \u201cthe Messiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 8:29.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849455, "translation": "NET", "book": 41, "chapter": 13, "verse": 22, "text": "For false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.", "comment": "tn Or \u201cfalse christs\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d"}, {"pk": 2849456, "translation": "NET", "book": 41, "chapter": 13, "verse": 23, "text": "Be careful! I have told you everything ahead of time."}, {"pk": 2849457, "translation": "NET", "book": 41, "chapter": 13, "verse": 24, "text": "\u201cBut in those days, after that suffering, the sun will be darkened and the moon will not give its light;", "comment": "tn Traditionally, \u201ctribulation.\u201d"}, {"pk": 2849458, "translation": "NET", "book": 41, "chapter": 13, "verse": 25, "text": "the stars will be falling from heaven, and the powers in the heavens will be shaken.", "comment": "sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, \u201cthe heavenly bodies,\u201d NIV) this is not as likely."}, {"pk": 2849459, "translation": "NET", "book": 41, "chapter": 13, "verse": 26, "text": "Then everyone will see the Son of Man arriving in the clouds with great power and glory.", "comment": "tn Grk \u201cthey.\u201d
sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority."}, {"pk": 2849460, "translation": "NET", "book": 41, "chapter": 13, "verse": 27, "text": "Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven.", "comment": "tn Or \u201cof the sky\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven,\u201d depending on the context."}, {"pk": 2849461, "translation": "NET", "book": 41, "chapter": 13, "verse": 28, "text": "\u201cLearn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near."}, {"pk": 2849462, "translation": "NET", "book": 41, "chapter": 13, "verse": 29, "text": "So also you, when you see these things happening, know that he is near, right at the door.", "comment": "tn The verb \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03b5\u03c4\u03b5 (ginwskete, \u201cknow\u201d) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event."}, {"pk": 2849463, "translation": "NET", "book": 41, "chapter": 13, "verse": 30, "text": "I tell you the truth, this generation will not pass away until all these things take place.", "comment": "sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning \u201crace\u201d and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term \u03b3\u03b5\u03bd\u03b5\u03ac (genea) can have this meaning. Two other options are possible. (2) Generation might mean \u201cthis type of generation\u201d and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to \u201cthe generation that sees the signs of the end\u201d (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2849464, "translation": "NET", "book": 41, "chapter": 13, "verse": 31, "text": "Heaven and earth will pass away, but my words will never pass away.", "comment": "sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10\u201311."}, {"pk": 2849465, "translation": "NET", "book": 41, "chapter": 13, "verse": 32, "text": "\u201cBut as for that day or hour no one knows it \u2014 neither the angels in heaven, nor the Son \u2014 except the Father.", "comment": "sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus\u2019 deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn\u2019t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity."}, {"pk": 2849466, "translation": "NET", "book": 41, "chapter": 13, "verse": 33, "text": "Watch out! Stay alert! For you do not know when the time will come.", "comment": "tc The vast majority of witnesses (\u05d0 A C L W \u0398 \u03a8 \u00cb1,13 \u00cf lat sy co) have \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u03b5\u03c3\u03b8\u03b5 after \u1f00\u03b3\u03c1\u03c5\u03c0\u03bd\u03b5\u1fd6\u03c4\u03b5 (agrupneite kai proseucesqe, \u201cstay alert and pray\u201d). This may be a motivated reading, influenced by the similar command in Mark 14:38 where \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u03b5\u03c3\u03b8\u03b5 is solidly attested, and more generally from the parallel in Luke 21:36 (though \u03b4\u03ad\u03bf\u03bc\u03b1\u03b9 [deomai, \u201cask\u201d] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa."}, {"pk": 2849467, "translation": "NET", "book": 41, "chapter": 13, "verse": 34, "text": "It is like a man going on a journey. He left his house and put his slaves in charge, assigning to each his work, and commanded the doorkeeper to stay alert.", "comment": "tn Grk \u201cgiving.\u201d
tn See the note on the word \u201cslave\u201d in 10:44."}, {"pk": 2849468, "translation": "NET", "book": 41, "chapter": 13, "verse": 35, "text": "Stay alert, then, because you do not know when the owner of the house will return \u2014 whether during evening, at midnight, when the rooster crows, or at dawn \u2014"}, {"pk": 2849469, "translation": "NET", "book": 41, "chapter": 13, "verse": 36, "text": "or else he might find you asleep when he returns suddenly."}, {"pk": 2849470, "translation": "NET", "book": 41, "chapter": 13, "verse": 37, "text": "What I say to you I say to everyone: Stay alert!\u201d"}, {"pk": 2849471, "translation": "NET", "book": 41, "chapter": 14, "verse": 1, "text": "Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law were trying to find a way to arrest Jesus by stealth and kill him.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cthe chief priests and the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
tn Grk \u201cwere seeking how.\u201d"}, {"pk": 2849472, "translation": "NET", "book": 41, "chapter": 14, "verse": 2, "text": "For they said, \u201cNot during the feast, so there won\u2019t be a riot among the people.\u201d", "comment": "sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities."}, {"pk": 2849473, "translation": "NET", "book": 41, "chapter": 14, "verse": 3, "text": "Now while Jesus was in Bethany at the house of Simon the leper, reclining at the table, a woman came with an alabaster jar of costly aromatic oil from pure nard. After breaking open the jar, she poured it on his head.", "comment": "sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
tn \u039c\u03cd\u03c1\u03bf\u03bd (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective \u03c0\u03b9\u03c3\u03c4\u03b9\u03ba\u1fc6\u03c2 (pistikh\") is difficult with regard to its exact meaning; some have taken it to derive from \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, \u201cpistic nard,\u201d the exact significance of which has not been discovered.sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year\u2019s pay for an average laborer."}, {"pk": 2849474, "translation": "NET", "book": 41, "chapter": 14, "verse": 4, "text": "But some who were present indignantly said to one another, \u201cWhy this waste of expensive ointment?", "comment": "tn The word \u201cexpensive\u201d is not in the Greek text but has been included to suggest a connection to the lengthy phrase \u201ccostly aromatic oil from pure nard\u201d occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase \u201cexpensive ointment\u201d used in the translation is intended as an abbreviated paraphrase."}, {"pk": 2849475, "translation": "NET", "book": 41, "chapter": 14, "verse": 5, "text": "It could have been sold for more than three hundred silver coins and the money given to the poor!\u201d So they spoke angrily to her.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Here \u03b3\u03ac\u03c1 (gar) has not been translated.
tn Grk \u201cthree hundred denarii.\u201d One denarius was the standard day\u2019s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
tn The words \u201cthe money\u201d are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil)."}, {"pk": 2849476, "translation": "NET", "book": 41, "chapter": 14, "verse": 6, "text": "But Jesus said, \u201cLeave her alone. Why are you bothering her? She has done a good service for me."}, {"pk": 2849477, "translation": "NET", "book": 41, "chapter": 14, "verse": 7, "text": "For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me!", "comment": "tn In the Greek text of this clause, \u201cme\u201d is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation."}, {"pk": 2849478, "translation": "NET", "book": 41, "chapter": 14, "verse": 8, "text": "She did what she could. She anointed my body beforehand for burial."}, {"pk": 2849479, "translation": "NET", "book": 41, "chapter": 14, "verse": 9, "text": "I tell you the truth, wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2849480, "translation": "NET", "book": 41, "chapter": 14, "verse": 10, "text": "Then Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands.", "comment": "tn Grk \u201cbetray him to them\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849481, "translation": "NET", "book": 41, "chapter": 14, "verse": 11, "text": "When they heard this, they were delighted and promised to give him money. So Judas began looking for an opportunity to betray him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3\u20134; Zech 11:12\u201313).
sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
tn Grk \u201che\u201d; the referent (Judas) has been specified in the translation for clarity."}, {"pk": 2849482, "translation": "NET", "book": 41, "chapter": 14, "verse": 12, "text": "Now on the first day of the feast of Unleavened Bread, when the Passover lamb is sacrificed, Jesus\u2019 disciples said to him, \u201cWhere do you want us to prepare for you to eat the Passover?\u201d", "comment": "sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites\u2019 deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel\u2019s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
tn The words \u201cthe feast of\u201d are not in the Greek text, but have been supplied for clarity.
sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
tn Grk \u201chis\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849483, "translation": "NET", "book": 41, "chapter": 14, "verse": 13, "text": "He sent two of his disciples and told them, \u201cGo into the city, and a man carrying a jar of water will meet you. Follow him.", "comment": "sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to."}, {"pk": 2849484, "translation": "NET", "book": 41, "chapter": 14, "verse": 14, "text": "Wherever he enters, tell the owner of the house, \u2018The Teacher says, \u201cWhere is my guest room where I may eat the Passover with my disciples?\u201d\u2019"}, {"pk": 2849485, "translation": "NET", "book": 41, "chapter": 14, "verse": 15, "text": "He will show you a large room upstairs, furnished and ready. Make preparations for us there.\u201d"}, {"pk": 2849486, "translation": "NET", "book": 41, "chapter": 14, "verse": 16, "text": "So the disciples left, went into the city, and found things just as he had told them, and they prepared the Passover.", "comment": "tn Grk \u201cand came.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the flow within the narrative.
sn The author\u2019s note that the disciples found things just as he had told them shows that Jesus\u2019 word could be trusted."}, {"pk": 2849487, "translation": "NET", "book": 41, "chapter": 14, "verse": 17, "text": "Then, when it was evening, he came to the house with the twelve.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn The prepositional phrase \u201cto the house\u201d is not in the Greek text, but has been supplied for clarity."}, {"pk": 2849488, "translation": "NET", "book": 41, "chapter": 14, "verse": 18, "text": "While they were at the table eating, Jesus said, \u201cI tell you the truth, one of you eating with me will betray me.\u201d", "comment": "tn Or \u201cwill hand me over\u201d; Grk \u201cone of you will betray me, the one who eats with me.\u201d
tn Grk \u201cwhile they were reclined at the table.\u201dsn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2849489, "translation": "NET", "book": 41, "chapter": 14, "verse": 19, "text": "They were distressed, and one by one said to him, \u201cSurely not I?\u201d"}, {"pk": 2849490, "translation": "NET", "book": 41, "chapter": 14, "verse": 20, "text": "He said to them, \u201cIt is one of the twelve, one who dips his hand with me into the bowl.", "comment": "tn Grk \u201cone who dips with me.\u201d The phrase \u201chis hand\u201d has been supplied in the translation for clarity.
sn One who dips with me in the bowl. The point of Jesus\u2019 comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him \u2013 somebody whom no one would suspect. His comment serves to heighten the treachery of Judas\u2019 betrayal."}, {"pk": 2849491, "translation": "NET", "book": 41, "chapter": 14, "verse": 21, "text": "For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.\u201d"}, {"pk": 2849492, "translation": "NET", "book": 41, "chapter": 14, "verse": 22, "text": "While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, \u201cTake it. This is my body.\u201d"}, {"pk": 2849493, "translation": "NET", "book": 41, "chapter": 14, "verse": 23, "text": "And after taking the cup and giving thanks, he gave it to them, and they all drank from it."}, {"pk": 2849494, "translation": "NET", "book": 41, "chapter": 14, "verse": 24, "text": "He said to them, \u201cThis is my blood, the blood of the covenant, that is poured out for many.", "comment": "tn Grk \u201cthis is my blood of the covenant that is poured out for many.\u201d In order to avoid confusion about which is poured out, the translation supplies \u201cblood\u201d twice so that the following phrase clearly modifies \u201cblood,\u201d not \u201ccovenant.\u201d
tc Most mss (A \u00cb1,13 \u00cf lat sy) have \u03ba\u03b1\u03b9\u03bd\u1fc6\u03c2 (kainh\", \u201cnew\u201d) before \u03b4\u03b9\u03b1\u03b8\u1f75\u03ba\u03b7\u03c2 (diaqhkh\", \u201ccovenant\u201d), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction \u03c4\u1f78 \u03c4\u1fc6\u03c2 \u03ba\u03b1\u03b9\u03bd\u1fc6\u03c2 \u03b4\u03b9\u03b1\u03b8\u1f75\u03ba\u03b7\u03c2 (to th\" kainh\" diaqhkh\"), in which the resumptive article \u03c4\u03cc (referring back to \u03c4\u1f78 \u03b1\u1f37\u03bc\u03b1 [to |aima, \u201cthe blood\u201d]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from \u03c4\u1f78 \u03c4\u1fc6\u03c2 \u03b4\u03b9\u03b1\u03b8\u1f75\u03ba\u03b7\u03c2 of D* W 2427). The most reliable mss, along with several others (\u05d0 B C Dc L \u0398 \u03a8 565), lack \u03ba\u03b1\u03b9\u03bd\u1fc6\u03c2. This reading is strongly preferred.sn Jesus\u2019 death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era."}, {"pk": 2849495, "translation": "NET", "book": 41, "chapter": 14, "verse": 25, "text": "I tell you the truth, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201cthe produce\u201d (\u201cthe produce of the vine\u201d is a figurative expression for wine)."}, {"pk": 2849496, "translation": "NET", "book": 41, "chapter": 14, "verse": 26, "text": "After singing a hymn, they went out to the Mount of Olives.", "comment": "sn After singing a hymn. The Hallel Psalms (Pss 113\u2013118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup."}, {"pk": 2849497, "translation": "NET", "book": 41, "chapter": 14, "verse": 27, "text": "Then Jesus said to them, \u201cYou will all fall away, for it is written, \u2018I will strike the shepherd, and the sheep will be scattered.\u2019", "comment": "sn A quotation from Zech 13:7.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849498, "translation": "NET", "book": 41, "chapter": 14, "verse": 28, "text": "But after I am raised, I will go ahead of you into Galilee.\u201d"}, {"pk": 2849499, "translation": "NET", "book": 41, "chapter": 14, "verse": 29, "text": "Peter said to him, \u201cEven if they all fall away, I will not!\u201d"}, {"pk": 2849500, "translation": "NET", "book": 41, "chapter": 14, "verse": 30, "text": "Jesus said to him, \u201cI tell you the truth, today \u2014 this very night \u2014 before a rooster crows twice, you will deny me three times.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2849501, "translation": "NET", "book": 41, "chapter": 14, "verse": 31, "text": "But Peter insisted emphatically, \u201cEven if I must die with you, I will never deny you.\u201d And all of them said the same thing.", "comment": "tn Grk \u201che\u201d; the referent (Peter) has been specified in the translation for clarity.
tn Grk \u201csaid emphatically.\u201d"}, {"pk": 2849502, "translation": "NET", "book": 41, "chapter": 14, "verse": 32, "text": "Then they went to a place called Gethsemane, and Jesus said to his disciples, \u201cSit here while I pray.\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849503, "translation": "NET", "book": 41, "chapter": 14, "verse": 33, "text": "He took Peter, James, and John with him, and became very troubled and distressed.", "comment": "tn Grk \u201cand James,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2849504, "translation": "NET", "book": 41, "chapter": 14, "verse": 34, "text": "He said to them, \u201cMy soul is deeply grieved, even to the point of death. Remain here and stay alert.\u201d"}, {"pk": 2849505, "translation": "NET", "book": 41, "chapter": 14, "verse": 35, "text": "Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him."}, {"pk": 2849506, "translation": "NET", "book": 41, "chapter": 14, "verse": 36, "text": "He said, \u201cAbba, Father, all things are possible for you. Take this cup away from me. Yet not what I will, but what you will.\u201d", "comment": "tn The word means \u201cFather\u201d in Aramaic.
sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8\u20139; Isa 51:17, 19, 22 for this figure."}, {"pk": 2849507, "translation": "NET", "book": 41, "chapter": 14, "verse": 37, "text": "Then he came and found them sleeping, and said to Peter, \u201cSimon, are you sleeping? Couldn\u2019t you stay awake for one hour?", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849508, "translation": "NET", "book": 41, "chapter": 14, "verse": 38, "text": "Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.\u201d"}, {"pk": 2849509, "translation": "NET", "book": 41, "chapter": 14, "verse": 39, "text": "He went away again and prayed the same thing."}, {"pk": 2849510, "translation": "NET", "book": 41, "chapter": 14, "verse": 40, "text": "When he came again he found them sleeping; they could not keep their eyes open. And they did not know what to tell him.", "comment": "tn Grk \u201cbecause their eyes were weighed down,\u201d an idiom for becoming extremely or excessively sleepy (L&N 23.69)."}, {"pk": 2849511, "translation": "NET", "book": 41, "chapter": 14, "verse": 41, "text": "He came a third time and said to them, \u201cAre you still sleeping and resting? Enough of that! The hour has come. Look, the Son of Man is betrayed into the hands of sinners.", "comment": "tc Codex D (with some support with minor variation from W \u0398 \u00cb13 565 2542 pc it) reads, \u201cEnough of that! It is the end and the hour has come.\u201d Evidently, this addition highlights Jesus\u2019 assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus\u2019 prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
tn Or \u201cSleep on, and get your rest.\u201d This sentence can be taken either as a question or a sarcastic command."}, {"pk": 2849512, "translation": "NET", "book": 41, "chapter": 14, "verse": 42, "text": "Get up, let us go. Look! My betrayer is approaching!\u201d", "comment": "tn Grk \u201cthe one who betrays me.\u201d"}, {"pk": 2849513, "translation": "NET", "book": 41, "chapter": 14, "verse": 43, "text": "Right away, while Jesus was still speaking, Judas, one of the twelve, arrived. With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law and elders.", "comment": "tn Or \u201cfrom the chief priests, scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201capproached.\u201d This is a different verb than the one translated \u201carrived\u201d in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap."}, {"pk": 2849514, "translation": "NET", "book": 41, "chapter": 14, "verse": 44, "text": "(Now the betrayer had given them a sign, saying, \u201cThe one I kiss is the man. Arrest him and lead him away under guard.\u201d)", "comment": "tn Grk \u201cthe one who betrays him.\u201d
sn This remark is parenthetical within the narrative and has thus been placed in parentheses."}, {"pk": 2849515, "translation": "NET", "book": 41, "chapter": 14, "verse": 45, "text": "When Judas arrived, he went up to Jesus immediately and said, \u201cRabbi!\u201d and kissed him.", "comment": "tn Grk \u201che\u201d; the referent (Judas) has been specified in the translation for clarity.
sn Judas\u2019 act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849516, "translation": "NET", "book": 41, "chapter": 14, "verse": 46, "text": "Then they took hold of him and arrested him.", "comment": "tn Grk \u201cput their hands on him.\u201d"}, {"pk": 2849517, "translation": "NET", "book": 41, "chapter": 14, "verse": 47, "text": "One of the bystanders drew his sword and struck the high priest\u2019s slave, cutting off his ear.", "comment": "tn See the note on the word \u201cslave\u201d in 10:44."}, {"pk": 2849518, "translation": "NET", "book": 41, "chapter": 14, "verse": 48, "text": "Jesus said to them, \u201cHave you come with swords and clubs to arrest me like you would an outlaw?", "comment": "tn Or \u201ca revolutionary.\u201d This term can refer to one who stirs up rebellion: BDAG 594 s.v. \u03bb\u1fc3\u03c3\u03c4\u1f75\u03c2 2 has \u201crevolutionary, insurrectionist,\u201d citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus\u2019 time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30)."}, {"pk": 2849519, "translation": "NET", "book": 41, "chapter": 14, "verse": 49, "text": "Day after day I was with you, teaching in the temple courts, yet you did not arrest me. But this has happened so that the scriptures would be fulfilled.\u201d", "comment": "tn Grk \u201cand\u201d; \u03ba\u03b1\u03af (kai) is elastic enough to be used contrastively on occasion, as here.
tn Grk \u201cBut so that\u201d; the verb \u201chas happened\u201d is implied."}, {"pk": 2849520, "translation": "NET", "book": 41, "chapter": 14, "verse": 50, "text": "Then all the disciples left him and fled.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cthey\u201d; the referent (Jesus\u2019 disciples) has been specified in the translation for clarity."}, {"pk": 2849521, "translation": "NET", "book": 41, "chapter": 14, "verse": 51, "text": "A young man was following him, wearing only a linen cloth. They tried to arrest him,"}, {"pk": 2849522, "translation": "NET", "book": 41, "chapter": 14, "verse": 52, "text": "but he ran off naked, leaving his linen cloth behind.", "comment": "sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that \u201call fled, leaving Jesus alone in the custody of the police.\u201d"}, {"pk": 2849523, "translation": "NET", "book": 41, "chapter": 14, "verse": 53, "text": "Then they led Jesus to the high priest, and all the chief priests and elders and experts in the law came together.", "comment": "tn Or \u201cand scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849524, "translation": "NET", "book": 41, "chapter": 14, "verse": 54, "text": "And Peter had followed him from a distance, up to the high priest\u2019s courtyard. He was sitting with the guards and warming himself by the fire.", "comment": "tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus."}, {"pk": 2849525, "translation": "NET", "book": 41, "chapter": 14, "verse": 55, "text": "The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything."}, {"pk": 2849526, "translation": "NET", "book": 41, "chapter": 14, "verse": 56, "text": "Many gave false testimony against him, but their testimony did not agree."}, {"pk": 2849527, "translation": "NET", "book": 41, "chapter": 14, "verse": 57, "text": "Some stood up and gave this false testimony against him:", "comment": "tn Grk \u201cSome standing up gave false testimony against him, saying.\u201d"}, {"pk": 2849528, "translation": "NET", "book": 41, "chapter": 14, "verse": 58, "text": "\u201cWe heard him say, \u2018I will destroy this temple made with hands and in three days build another not made with hands.\u2019\u201d"}, {"pk": 2849529, "translation": "NET", "book": 41, "chapter": 14, "verse": 59, "text": "Yet even on this point their testimony did not agree."}, {"pk": 2849530, "translation": "NET", "book": 41, "chapter": 14, "verse": 60, "text": "Then the high priest stood up before them and asked Jesus, \u201cHave you no answer? What is this that they are testifying against you?\u201d", "comment": "tn Grk \u201cin the middle.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849531, "translation": "NET", "book": 41, "chapter": 14, "verse": 61, "text": "But he was silent and did not answer. Again the high priest questioned him, \u201cAre you the Christ, the Son of the Blessed One?\u201d", "comment": "tn Grk \u201cquestioned him and said to him.\u201d
tn Or \u201cthe Messiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 8:29."}, {"pk": 2849532, "translation": "NET", "book": 41, "chapter": 14, "verse": 62, "text": "\u201cI am,\u201d said Jesus, \u201cand you will see the Son of Man sitting at the right hand of the Power and coming with the clouds of heaven.\u201d", "comment": "sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
sn An allusion to Dan 7:13.
sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true."}, {"pk": 2849533, "translation": "NET", "book": 41, "chapter": 14, "verse": 63, "text": "Then the high priest tore his clothes and said, \u201cWhy do we still need witnesses?"}, {"pk": 2849534, "translation": "NET", "book": 41, "chapter": 14, "verse": 64, "text": "You have heard the blasphemy! What is your verdict?\u201d They all condemned him as deserving death.", "comment": "tn Grk \u201cWhat do you think?\u201d"}, {"pk": 2849535, "translation": "NET", "book": 41, "chapter": 14, "verse": 65, "text": "Then some began to spit on him, and to blindfold him, and to strike him with their fists, saying, \u201cProphesy!\u201d The guards also took him and beat him.", "comment": "tn For the translation of \u1fe5\u03ac\u03c0\u03b9\u03c3\u03bc\u03b1 (rJapisma), see L&N 19.4.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849536, "translation": "NET", "book": 41, "chapter": 14, "verse": 66, "text": "Now while Peter was below in the courtyard, one of the high priest\u2019s slave girls came by.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn The Greek term here is \u03c0\u03b1\u03b9\u03b4\u03af\u03c3\u03ba\u03b7 (paidiskh), referring to a slave girl or slave woman."}, {"pk": 2849537, "translation": "NET", "book": 41, "chapter": 14, "verse": 67, "text": "When she saw Peter warming himself, she looked directly at him and said, \u201cYou also were with that Nazarene, Jesus.\u201d"}, {"pk": 2849538, "translation": "NET", "book": 41, "chapter": 14, "verse": 68, "text": "But he denied it: \u201cI don\u2019t even understand what you\u2019re talking about!\u201d Then he went out to the gateway, and a rooster crowed.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc Several important witnesses (\u05d0 B L W \u03a8* 579 892 2427 pc) lack the words \u201cand a rooster crowed.\u201d The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D \u0398 \u03a8c 067 \u00cb1,13 33 [1424] \u00cf lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus\u2019 prophecy in 14:30 more explicit. Internally, the words \u201cand a rooster crowed\u201d fit Mark\u2019s Gospel here, not only in view of 14:30, \u201cbefore a rooster crows twice,\u201d but also in view of the mention of \u201ca second time\u201d in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
tn Grk \u201che denied it, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated.
tn Grk \u201cI do not know or understand what you are saying.\u201d In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons)."}, {"pk": 2849539, "translation": "NET", "book": 41, "chapter": 14, "verse": 69, "text": "When the slave girl saw him, she began again to say to the bystanders, \u201cThis man is one of them.\u201d"}, {"pk": 2849540, "translation": "NET", "book": 41, "chapter": 14, "verse": 70, "text": "But he denied it again. A short time later the bystanders again said to Peter, \u201cYou must be one of them, because you are also a Galilean.\u201d", "comment": "tn Grk \u201cTruly you are.\u201d"}, {"pk": 2849541, "translation": "NET", "book": 41, "chapter": 14, "verse": 71, "text": "Then he began to curse, and he swore with an oath, \u201cI do not know this man you are talking about!\u201d"}, {"pk": 2849542, "translation": "NET", "book": 41, "chapter": 14, "verse": 72, "text": "Immediately a rooster crowed a second time. Then Peter remembered what Jesus had said to him: \u201cBefore a rooster crows twice, you will deny me three times.\u201d And he broke down and wept.", "comment": "tn This occurrence of the word \u1f00\u03bb\u03ad\u03ba\u03c4\u03c9\u03c1 (alektwr, \u201crooster\u201d) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of \u1f00\u03bb\u03ad\u03ba\u03c4\u03c9\u03c1 as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord\u2019s prediction v. 30. See also NAB, TEV, NASB.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che wept deeply.\u201d"}, {"pk": 2849543, "translation": "NET", "book": 41, "chapter": 15, "verse": 1, "text": "Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate.", "comment": "tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22.
sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers."}, {"pk": 2849544, "translation": "NET", "book": 41, "chapter": 15, "verse": 2, "text": "So Pilate asked him, \u201cAre you the king of the Jews?\u201d He replied, \u201cYou say so.\u201d", "comment": "sn The reply \u201cYou say so\u201d is somewhat enigmatic, like Jesus\u2019 earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous action in the narrative.
sn \u201cAre you the king of the Jews?\u201d Pilate was interested in this charge because of its political implications of sedition against Rome.
tn Grk \u201canswering, he said to him.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity."}, {"pk": 2849545, "translation": "NET", "book": 41, "chapter": 15, "verse": 3, "text": "Then the chief priests began to accuse him repeatedly.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849546, "translation": "NET", "book": 41, "chapter": 15, "verse": 4, "text": "So Pilate asked him again, \u201cHave you nothing to say? See how many charges they are bringing against you!\u201d", "comment": "tn Grk \u201cPilate asked him again, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated."}, {"pk": 2849547, "translation": "NET", "book": 41, "chapter": 15, "verse": 5, "text": "But Jesus made no further reply, so that Pilate was amazed."}, {"pk": 2849548, "translation": "NET", "book": 41, "chapter": 15, "verse": 6, "text": "During the feast it was customary to release one prisoner to the people, whomever they requested.", "comment": "tn Grk \u201cthem\u201d; the referent (the people) has been specified in the translation for clarity.sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, \u201cMark,\u201d EBC 8:773-74."}, {"pk": 2849549, "translation": "NET", "book": 41, "chapter": 15, "verse": 7, "text": "A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection."}, {"pk": 2849550, "translation": "NET", "book": 41, "chapter": 15, "verse": 8, "text": "Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom.", "comment": "tn Grk \u201cComing up the crowd began to ask [him to do] as he was doing for them.\u201d"}, {"pk": 2849551, "translation": "NET", "book": 41, "chapter": 15, "verse": 9, "text": "So Pilate asked them, \u201cDo you want me to release the king of the Jews for you?\u201d", "comment": "tn Grk \u201cPilate answered them, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated."}, {"pk": 2849552, "translation": "NET", "book": 41, "chapter": 15, "verse": 10, "text": "(For he knew that the chief priests had handed him over because of envy.)", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2849553, "translation": "NET", "book": 41, "chapter": 15, "verse": 11, "text": "But the chief priests stirred up the crowd to have him release Barabbas instead.", "comment": "tn Grk \u201cto have him release for them.\u201d"}, {"pk": 2849554, "translation": "NET", "book": 41, "chapter": 15, "verse": 12, "text": "So Pilate spoke to them again, \u201cThen what do you want me to do with the one you call king of the Jews?\u201d", "comment": "tn Grk \u201canswering, Pilate spoke to them again.\u201d The participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqeis) is redundant and has not been translated.
tc Instead of \u201cwhat do you want me to do\u201d several witnesses, including the most important ones (\u05d0 B C W \u0394 \u03a8 \u00cb1,13 33 892 2427 pc), lack \u03b8\u03ad\u03bb\u03b5\u03c4\u03b5 (qelete, \u201cyou want\u201d), turning the question into the more abrupt \u201cwhat should I do?\u201d Although the witnesses for the longer reading are not as significant (A D \u0398 0250 \u00cf latt sy), the reading without \u03b8\u03ad\u03bb\u03b5\u03c4\u03b5 conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that \u03b8\u03ad\u03bb\u03b5\u03c4\u03b5 is authentic. Further, Mark\u2019s known style of being generally more verbose and redundant than Matthew\u2019s argues that \u03b8\u03ad\u03bb\u03b5\u03c4\u03b5 is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without \u03b8\u03ad\u03bb\u03b5\u03c4\u03b5 would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding \u03b8\u03ad\u03bb\u03b5\u03c4\u03b5 as authentic."}, {"pk": 2849555, "translation": "NET", "book": 41, "chapter": 15, "verse": 13, "text": "They shouted back, \u201cCrucify him!\u201d", "comment": "sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it \u201ca cruel and disgusting penalty\u201d (Against Verres 2.5.63-66 \u00a7\u00a7163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths."}, {"pk": 2849556, "translation": "NET", "book": 41, "chapter": 15, "verse": 14, "text": "Pilate asked them, \u201cWhy? What has he done wrong?\u201d But they shouted more insistently, \u201cCrucify him!\u201d"}, {"pk": 2849557, "translation": "NET", "book": 41, "chapter": 15, "verse": 15, "text": "Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, after he had Jesus flogged, he handed him over to be crucified.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cdelivered him up.\u201d
tn The Greek term \u03c6\u03c1\u03b1\u03b3\u03b5\u03bb\u03bb\u03cc\u03c9 (fragellow) refers to flogging. BDAG 1064 s.v. states, \u201cflog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion\u2026Mt 27:26; Mk 15:15.\u201dsn A Roman flogging (traditionally, \u201cscourging\u201d) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19."}, {"pk": 2849558, "translation": "NET", "book": 41, "chapter": 15, "verse": 16, "text": "So the soldiers led him into the palace (that is, the governor\u2019s residence) and called together the whole cohort.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cSo\u201d to indicate that the soldiers\u2019 action is in response to Pilate\u2019s condemnation of the prisoner in v. 15.
sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
tn Grk \u201c(that is, the praetorium).\u201d sn The governor\u2019s residence (Grk \u201cpraetorium\u201d) was the Roman governor\u2019s official residence. The one in Jerusalem may have been Herod\u2019s palace in the western part of the city, or the fortress Antonia northwest of the temple area."}, {"pk": 2849559, "translation": "NET", "book": 41, "chapter": 15, "verse": 17, "text": "They put a purple cloak on him and after braiding a crown of thorns, they put it on him.", "comment": "sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king\u2019s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God\u2019s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus\u2019 claim to be a king; the crown of thorns would have represented the \u201cradiant corona\u201d portrayed on the heads of rulers on coins and other artifacts in the 1st century.
tn Or \u201cweaving.\u201d"}, {"pk": 2849560, "translation": "NET", "book": 41, "chapter": 15, "verse": 18, "text": "They began to salute him: \u201cHail, king of the Jews!\u201d", "comment": "tn Or \u201cLong live the King of the Jews!\u201dsn The statement Hail, King of the Jews! is a mockery patterned after the Romans\u2019 cry of Ave, Caesar (\u201cHail, Caesar!\u201d)."}, {"pk": 2849561, "translation": "NET", "book": 41, "chapter": 15, "verse": 19, "text": "Again and again they struck him on the head with a staff and spit on him. Then they knelt down and paid homage to him.", "comment": "tn Or \u201ca reed.\u201d The Greek term can mean either \u201cstaff\u201d or \u201creed.\u201d See BDAG 502 s.v. \u03ba\u03ac\u03bb\u03b1\u03bc\u03bf\u03c2 2.
tn The verb here has been translated as an iterative imperfect."}, {"pk": 2849562, "translation": "NET", "book": 41, "chapter": 15, "verse": 20, "text": "When they had finished mocking him, they stripped him of the purple cloak and put his own clothes back on him. Then they led him away to crucify him.", "comment": "tn The aorist tense is taken consummatively here.
sn See the note on Crucify in 15:13.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849563, "translation": "NET", "book": 41, "chapter": 15, "verse": 21, "text": "The soldiers forced a passerby to carry his cross, Simon of Cyrene, who was coming in from the country (he was the father of Alexander and Rufus).", "comment": "tn Grk \u201cThey\u201d; the referent (the soldiers) has been specified in the translation for clarity.
tn Or \u201cconscripted\u201d; or \u201cpressed into service.\u201d
sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
tn Or perhaps, \u201cwas coming in from his field\u201d outside the city (BDAG 15-16 s.v. \u1f00\u03b3\u03c1\u03cc\u03c2 1)."}, {"pk": 2849564, "translation": "NET", "book": 41, "chapter": 15, "verse": 22, "text": "They brought Jesus to a place called Golgotha (which is translated, \u201cPlace of the Skull\u201d).", "comment": "sn The place called Golgotha (which is translated \u201cPlace of the Skull\u201d). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term \u03ba\u03c1\u03b1\u03bd\u03af\u03bf\u03bd (kranion) is calvaria, from which the English word \u201cCalvary\u201d is derived (cf. Luke 23:33 in the KJV).
tn Grk \u201chim.\u201d
tn Grk \u201ca place, Golgotha.\u201d This is an Aramaic name; see John 19:17."}, {"pk": 2849565, "translation": "NET", "book": 41, "chapter": 15, "verse": 23, "text": "They offered him wine mixed with myrrh, but he did not take it.", "comment": "sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it."}, {"pk": 2849566, "translation": "NET", "book": 41, "chapter": 15, "verse": 24, "text": "Then they crucified him and divided his clothes, throwing dice for them, to decide what each would take.", "comment": "sn See the note on Crucify in 15:13.
tn Grk \u201cby throwing the lot\u201d (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, \u201cthrowing dice,\u201d was chosen here because of its association with gambling. According to L&N 6.219 a term for \u201cdice\u201d is particularly appropriate.sn An allusion to Ps 22:18.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849567, "translation": "NET", "book": 41, "chapter": 15, "verse": 25, "text": "It was nine o\u2019clock in the morning when they crucified him.", "comment": "tn Grk \u201cIt was the third hour.\u201d This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross."}, {"pk": 2849568, "translation": "NET", "book": 41, "chapter": 15, "verse": 26, "text": "The inscription of the charge against him read, \u201cThe king of the Jews.\u201d", "comment": "sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners\u2019 point of view."}, {"pk": 2849569, "translation": "NET", "book": 41, "chapter": 15, "verse": 27, "text": "And they crucified two outlaws with him, one on his right and one on his left.", "comment": "tc Most later mss add 15:28 \u201cAnd the scripture was fulfilled that says, \u2018He was counted with the lawless ones.\u2019\u201d Verse 28 is included in L \u0398 083 0250 \u00cb1,13 33 \u00cf lat, but is lacking in important Alexandrian and Western mss and some others (\u05d0 A B C D \u03a8 pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark\u2019s Gospel. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations."}, {"pk": 2849570, "translation": "NET", "book": 41, "chapter": 15, "verse": 29, "text": "Those who passed by defamed him, shaking their heads and saying, \u201cAha! You who can destroy the temple and rebuild it in three days,"}, {"pk": 2849571, "translation": "NET", "book": 41, "chapter": 15, "verse": 30, "text": "save yourself and come down from the cross!\u201d", "comment": "sn There is rich irony in the statement of those who were passing by, \u201cSave yourself and come down from the cross!\u201d In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31."}, {"pk": 2849572, "translation": "NET", "book": 41, "chapter": 15, "verse": 31, "text": "In the same way even the chief priests \u2014 together with the experts in the law \u2014 were mocking him among themselves: \u201cHe saved others, but he cannot save himself!", "comment": "tn Grk \u201cMocking him, the chief priests\u2026said among themselves.\u201d
tn Or \u201cwith the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 1:22. Only \u201cchief priests\u201d is in the nominative case; this sentence structure attempts to capture this emphasis."}, {"pk": 2849573, "translation": "NET", "book": 41, "chapter": 15, "verse": 32, "text": "Let the Christ, the king of Israel, come down from the cross now, that we may see and believe!\u201d Those who were crucified with him also spoke abusively to him.", "comment": "tn Or \u201cthe Messiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 8:29.
sn Mark\u2019s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40\u201343)."}, {"pk": 2849574, "translation": "NET", "book": 41, "chapter": 15, "verse": 33, "text": "Now when it was noon, darkness came over the whole land until three in the afternoon.", "comment": "tn Grk \u201cWhen the sixth hour had come.\u201d
tn Grk \u201cuntil the ninth hour.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15."}, {"pk": 2849575, "translation": "NET", "book": 41, "chapter": 15, "verse": 34, "text": "Around three o\u2019clock Jesus cried out with a loud voice, \u201cEloi, Eloi, lema sabachthani?\u201d which means, \u201cMy God, my God, why have you forsaken me?\u201d", "comment": "tn The repetition of the phrase \u201cthree o\u2019clock\u201d preserves the author\u2019s rougher, less elegant style (cf. Matt 27:45\u201346; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
sn A quotation from Ps 22:1."}, {"pk": 2849576, "translation": "NET", "book": 41, "chapter": 15, "verse": 35, "text": "When some of the bystanders heard it they said, \u201cListen, he is calling for Elijah!\u201d", "comment": "sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation \u201cmy God, my God\u201d (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah."}, {"pk": 2849577, "translation": "NET", "book": 41, "chapter": 15, "verse": 36, "text": "Then someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, \u201cLeave him alone! Let\u2019s see if Elijah will come to take him down!\u201d", "comment": "sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
tn Grk \u201ca reed.\u201d"}, {"pk": 2849578, "translation": "NET", "book": 41, "chapter": 15, "verse": 37, "text": "But Jesus cried out with a loud voice and breathed his last."}, {"pk": 2849579, "translation": "NET", "book": 41, "chapter": 15, "verse": 38, "text": "And the temple curtain was torn in two, from top to bottom.", "comment": "tn The referent of this term, \u03ba\u03b1\u03c4\u03b1\u03c0\u03ad\u03c4\u03b1\u03c3\u03bc\u03b1 (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, \u03ba\u03ac\u03bb\u03c5\u03bc\u03bc\u03b1 (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices."}, {"pk": 2849580, "translation": "NET", "book": 41, "chapter": 15, "verse": 39, "text": "Now when the centurion, who stood in front of him, saw how he died, he said, \u201cTruly this man was God\u2019s Son!\u201d", "comment": "sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
tn Grk \u201cthe way he breathed his last\u201d; or \u201cthe way he expired\u201d; or \u201cthat he thus breathed no more.\u201d"}, {"pk": 2849581, "translation": "NET", "book": 41, "chapter": 15, "verse": 40, "text": "There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome.", "comment": "sn In Matt 27:56 the name Joses is written as Joseph."}, {"pk": 2849582, "translation": "NET", "book": 41, "chapter": 15, "verse": 41, "text": "When he was in Galilee, they had followed him and given him support. Many other women who had come up with him to Jerusalem were there too.", "comment": "tn Grk \u201cand ministered to him.\u201dsn Cf. Luke 8:3.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2849583, "translation": "NET", "book": 41, "chapter": 15, "verse": 42, "text": "Now when evening had already come, since it was the day of preparation (that is, the day before the Sabbath),", "comment": "sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic and introduction of a new character."}, {"pk": 2849584, "translation": "NET", "book": 41, "chapter": 15, "verse": 43, "text": "Joseph of Arimathea, a highly regarded member of the council, who was himself looking forward to the kingdom of God, went boldly to Pilate and asked for the body of Jesus.", "comment": "tn Or \u201cwaiting for.\u201d
tn Grk \u201ca councillor\u201d (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus\u2019 burial suggest otherwise.
sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial."}, {"pk": 2849585, "translation": "NET", "book": 41, "chapter": 15, "verse": 44, "text": "Pilate was surprised that he was already dead. He called the centurion and asked him if he had been dead for some time.", "comment": "tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849586, "translation": "NET", "book": 41, "chapter": 15, "verse": 45, "text": "When Pilate was informed by the centurion, he gave the body to Joseph.", "comment": "sn See the note on the word centurion in 15:39.
tn Grk \u201che\u201d; the referent (Pilate) has been specified in the translation for clarity."}, {"pk": 2849587, "translation": "NET", "book": 41, "chapter": 15, "verse": 46, "text": "After Joseph bought a linen cloth and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. Then he rolled a stone across the entrance of the tomb.", "comment": "tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
tn Or \u201cto the door,\u201d \u201cagainst the door.\u201d
tn Grk \u201che\u201d; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
tn The term \u03c3\u03b9\u03bd\u03b4\u1f7d\u03bd (sindwn) can refer to a linen cloth used either for clothing or for burial.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849588, "translation": "NET", "book": 41, "chapter": 15, "verse": 47, "text": "Mary Magdalene and Mary the mother of Joses saw where the body was placed.", "comment": "tn Grk \u201cit\u201d; the referent (Jesus\u2019 body) has been specified in the translation for clarity."}, {"pk": 2849589, "translation": "NET", "book": 41, "chapter": 16, "verse": 1, "text": "When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices so that they might go and anoint him.", "comment": "tn On this term see BDAG 140 s.v. \u1f04\u03c1\u03c9\u03bc\u03b1. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse."}, {"pk": 2849590, "translation": "NET", "book": 41, "chapter": 16, "verse": 2, "text": "And very early on the first day of the week, at sunrise, they went to the tomb."}, {"pk": 2849591, "translation": "NET", "book": 41, "chapter": 16, "verse": 3, "text": "They had been asking each other, \u201cWho will roll away the stone for us from the entrance to the tomb?\u201d"}, {"pk": 2849592, "translation": "NET", "book": 41, "chapter": 16, "verse": 4, "text": "But when they looked up, they saw that the stone, which was very large, had been rolled back.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2849593, "translation": "NET", "book": 41, "chapter": 16, "verse": 5, "text": "Then as they went into the tomb, they saw a young man dressed in a white robe sitting on the right side; and they were alarmed.", "comment": "sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849594, "translation": "NET", "book": 41, "chapter": 16, "verse": 6, "text": "But he said to them, \u201cDo not be alarmed. You are looking for Jesus the Nazarene, who was crucified. He has been raised! He is not here. Look, there is the place where they laid him.", "comment": "sn See the note on Crucify in 15:13.
tn The verb here is passive (\u1f20\u03b3\u03ad\u03c1\u03b8\u03b7, hgerqh). This \u201cdivine passive\u201d (see ExSyn 437-38) points to the fact that Jesus was raised by God."}, {"pk": 2849595, "translation": "NET", "book": 41, "chapter": 16, "verse": 7, "text": "But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.\u201d"}, {"pk": 2849596, "translation": "NET", "book": 41, "chapter": 16, "verse": 8, "text": "Then they went out and ran from the tomb, for terror and bewilderment had seized them. And they said nothing to anyone, because they were afraid. [[", "comment": "tc The Gospel of Mark ends at this point in some witnesses (\u05d0 B 304 sys sams armmss Eus Eusmss Hiermss), including two of the most respected mss (\u05d0 B). The following shorter ending is found in some mss: \u201cThey reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.\u201d This shorter ending is usually included with the longer ending (L \u03a8 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9\u201320) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] \u0398 \u00cb13 33 2427 \u00cf lat syc,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9\u201320 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, \u201cIt is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers\u201d (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, \u201cWhat will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.\u201dsn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cthey began to have trembling and bewilderment.\u201d"}, {"pk": 2849597, "translation": "NET", "book": 41, "chapter": 16, "verse": 9, "text": "Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons."}, {"pk": 2849598, "translation": "NET", "book": 41, "chapter": 16, "verse": 10, "text": "She went out and told those who were with him, while they were mourning and weeping."}, {"pk": 2849599, "translation": "NET", "book": 41, "chapter": 16, "verse": 11, "text": "And when they heard that he was alive and had been seen by her, they did not believe."}, {"pk": 2849600, "translation": "NET", "book": 41, "chapter": 16, "verse": 12, "text": "After this he appeared in a different form to two of them while they were on their way to the country."}, {"pk": 2849601, "translation": "NET", "book": 41, "chapter": 16, "verse": 13, "text": "They went back and told the rest, but they did not believe them."}, {"pk": 2849602, "translation": "NET", "book": 41, "chapter": 16, "verse": 14, "text": "Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected."}, {"pk": 2849603, "translation": "NET", "book": 41, "chapter": 16, "verse": 15, "text": "He said to them, \u201cGo into all the world and preach the gospel to every creature."}, {"pk": 2849604, "translation": "NET", "book": 41, "chapter": 16, "verse": 16, "text": "The one who believes and is baptized will be saved, but the one who does not believe will be condemned."}, {"pk": 2849605, "translation": "NET", "book": 41, "chapter": 16, "verse": 17, "text": "These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages;", "comment": "tn Grk \u201ctongues,\u201d though the word is used figuratively (perhaps as a metonymy of cause for effect). To \u201cspeak in tongues\u201d meant to \u201cspeak in a foreign language,\u201d though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. \u03b3\u03bb\u1ff6\u03c3\u03c3\u03b1 2, 3; BDAG 399 s.v. \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., \u201cTongues,\u201d DPL, 939-43."}, {"pk": 2849606, "translation": "NET", "book": 41, "chapter": 16, "verse": 18, "text": "they will pick up snakes with their hands, and whatever poison they drink will not harm them; they will place their hands on the sick and they will be well.\u201d", "comment": "tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6."}, {"pk": 2849607, "translation": "NET", "book": 41, "chapter": 16, "verse": 19, "text": "After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God."}, {"pk": 2849608, "translation": "NET", "book": 41, "chapter": 16, "verse": 20, "text": "They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]"}, {"pk": 2849609, "translation": "NET", "book": 42, "chapter": 1, "verse": 1, "text": "Now many have undertaken to compile an account of the things that have been fulfilled among us,", "comment": "tn Or \u201chave been accomplished.\u201d Given Luke\u2019s emphasis on divine design (e.g., Luke 24:43\u201347) a stronger sense (\u201cfulfilled\u201d) is better than a mere reference to something having taken place (\u201caccomplished\u201d).
tn Grk \u201cSince\u201d or \u201cBecause.\u201d This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
tn This is sometimes translated \u201cnarrative,\u201d but the term itself can refer to an oral or written account. It is the verb \u201cundertaken\u201d which suggests a written account, since it literally is \u201cto set one\u2019s hand\u201d to something (BDAG 386 s.v. \u1f10\u03c0\u03b9\u03c7\u03b5\u03b9\u03c1\u03ad\u03c9). \u201cNarrative\u201d is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
tn Or \u201cevents.\u201d"}, {"pk": 2849610, "translation": "NET", "book": 42, "chapter": 1, "verse": 2, "text": "like the accounts passed on to us by those who were eyewitnesses and servants of the word from the beginning.", "comment": "sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
tn Grk \u201clike the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.\u201d The location of \u201cin the beginning\u201d in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
tn Grk \u201ceven as\u201d; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
tn Or \u201cdelivered.\u201d"}, {"pk": 2849611, "translation": "NET", "book": 42, "chapter": 1, "verse": 3, "text": "So it seemed good to me as well, because I have followed all things carefully from the beginning, to write an orderly account for you, most excellent Theophilus,", "comment": "sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
tn Grk \u201chaving followed\u201d; the participle \u03c0\u03b1\u03c1\u03b7\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03b7\u03ba\u03cc\u03c4\u03b9 (parhkolouqhkoti) has been translated causally.
tn The conjunction \u201cso\u201d is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent."}, {"pk": 2849612, "translation": "NET", "book": 42, "chapter": 1, "verse": 4, "text": "so that you may know for certain the things you were taught.", "comment": "tn Or \u201cknow the truth about\u201d; or \u201cknow the certainty of.\u201d The issue of the context is psychological confidence; Luke\u2019s work is trying to encourage Theophilus. So in English this is better translated as \u201cknow for certain\u201d than \u201cknow certainty\u201d or \u201cknow the truth,\u201d which sounds too cognitive. \u201cCertain\u201d assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning \u201chave assurance concerning\u201d is also possible here.
tn Or \u201cyou heard about.\u201d This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke\u2019s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer."}, {"pk": 2849613, "translation": "NET", "book": 42, "chapter": 1, "verse": 5, "text": "During the reign of Herod king of Judea, there lived a priest named Zechariah who belonged to the priestly division of Abijah, and he had a wife named Elizabeth, who was a descendant of Aaron.", "comment": "tn Grk \u201ca wife of the daughters of Aaron.\u201dsn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
tn Grk \u201cof\u201d; but the meaning of the preposition \u1f10\u03ba (ek) is more accurately expressed in contemporary English by the relative clause \u201cwho belonged to.\u201d
sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
tn Grk \u201cand her name was Elizabeth.\u201d
tn Grk \u201cIt happened that in the days.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty."}, {"pk": 2849614, "translation": "NET", "book": 42, "chapter": 1, "verse": 6, "text": "They were both righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly.", "comment": "tn Grk \u201cwalking in\u201d (an idiom for one\u2019s lifestyle).sn The description of Zechariah and Elizabeth as following\u2026 blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
tn The predicate adjective has the effect of an adverb here (BDF \u00a7243).
tn Grk \u201cAnd they.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2849615, "translation": "NET", "book": 42, "chapter": 1, "verse": 7, "text": "But they did not have a child, because Elizabeth was barren, and they were both very old.", "comment": "tn Grk \u201cwere both advanced in days\u201d (an idiom for old age).
sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9\u201315), the mother of Samson (Judg 13:2\u20135), and Hannah, the mother of Samuel (1 Sam 1:1\u201320). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God\u2019s blessing (cf. Gen 1:28; Lev 20:20\u201321; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple\u2019s grief into great joy and grant them the one desire time had rendered impossible."}, {"pk": 2849616, "translation": "NET", "book": 42, "chapter": 1, "verse": 8, "text": "Now while Zechariah was serving as priest before God when his division was on duty,", "comment": "tn Grk \u201cserving as priest in the order of his division before God.\u201dsn Zechariah\u2019s division would be on duty twice a year for a week at a time.
tn Grk \u201cNow it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201che\u201d; the referent (Zechariah) has been specified in the translation for clarity."}, {"pk": 2849617, "translation": "NET", "book": 42, "chapter": 1, "verse": 9, "text": "he was chosen by lot, according to the custom of the priesthood, to enter the holy place of the Lord and burn incense.", "comment": "tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
tn Grk \u201caccording to the custom of the priesthood it fell to him by lot.\u201d The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u1f14\u03b8\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u1f31\u03b5\u03c1\u03b1\u03c4\u03b5\u03af\u03b1\u03c2 (kata to eqo\" th\" Jierateia\", \u201caccording to the custom of the priesthood\u201d) modifies the phrase \u201cit fell to him by lot\u201d rather than the preceding clause.
tn Or \u201ctemple.\u201d Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one\u2019s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day."}, {"pk": 2849618, "translation": "NET", "book": 42, "chapter": 1, "verse": 10, "text": "Now the whole crowd of people were praying outside at the hour of the incense offering.", "comment": "tn Grk \u201call the multitude.\u201d While \u201cassembly\u201d is sometimes used here to translate \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 (plhqo\"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
tn The \u201chour of the incense offering\u201d is another way to refer to the time of sacrifice.
tn Grk \u201cAnd,\u201d but \u201cnow\u201d better represents the somewhat parenthetical nature of this statement in the flow of the narrative."}, {"pk": 2849619, "translation": "NET", "book": 42, "chapter": 1, "verse": 11, "text": "An angel of the Lord, standing on the right side of the altar of incense, appeared to him.", "comment": "tn Or \u201cthe angel of the Lord.\u201d Linguistically, \u201cangel of the Lord\u201d is the same in both testaments (and thus, he is either \u201can angel of the Lord\u201d or \u201cthe angel of the Lord\u201d in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, \u201cAngels,\u201d DJG, 9; W. G. MacDonald argues for \u201can angel\u201d in both testaments: \u201cChristology and \u2018The Angel of the Lord\u2019,\u201d Current Issues in Biblical and Patristic Interpretation, 324-35.
tn Grk \u201cAnd an angel.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03b4\u03ad (de) has not been translated here.
sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16)."}, {"pk": 2849620, "translation": "NET", "book": 42, "chapter": 1, "verse": 12, "text": "And Zechariah, visibly shaken when he saw the angel, was seized with fear.", "comment": "tn The words \u201cthe angel\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Or \u201cand he was afraid\u201d; Grk \u201cfear fell upon him.\u201d Fear is common when supernatural agents appear (1:29\u201330, 65; 2:9; 5:8\u201310; 9:34; 24:38; Exod 15:16; Judg 6:22\u201323; 13:6, 22; 2 Sam 6:9)."}, {"pk": 2849621, "translation": "NET", "book": 42, "chapter": 1, "verse": 13, "text": "But the angel said to him, \u201cDo not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son; you will name him John.", "comment": "tn Grk \u201ca son, and you\u201d; \u03ba\u03b1\u03af (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
tn Grk \u201cyou will call his name John.\u201d The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.sn \u201cDo not be afraid\u2026you must call his name John.\u201d This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
tn The passive means that the prayer was heard by God.sn Your prayer has been heard. Zechariah\u2019s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age."}, {"pk": 2849622, "translation": "NET", "book": 42, "chapter": 1, "verse": 14, "text": "Joy and gladness will come to you, and many will rejoice at his birth,", "comment": "tn Grk \u201cThis will be joy and gladness.\u201d
tn \u201cAt his birth\u201d is more precise as the grammatical subject (1:58), though \u201cat his coming\u201d is a possible force, since it is his mission, as the following verses note, that will really bring joy.
tn Or \u201cbecause of.\u201d"}, {"pk": 2849623, "translation": "NET", "book": 42, "chapter": 1, "verse": 15, "text": "for he will be great in the sight of the Lord. He must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth.", "comment": "tn Grk \u201cbefore.\u201d
tn Grk \u201ceven from his mother\u2019s womb.\u201d While this idiom may be understood to refer to the point of birth (\u201ceven from his birth\u201d), Luke 1:41 suggests that here it should be understood to refer to a time before birth.sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
tn Grk \u201cand he\u201d; because of the length and complexity of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun in the translation."}, {"pk": 2849624, "translation": "NET", "book": 42, "chapter": 1, "verse": 16, "text": "He will turn many of the people of Israel to the Lord their God.", "comment": "tn Grk \u201csons\u201d; but clearly this is a generic reference to people of both genders.
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The word translated will turn is a good summary term for repentance and denotes John\u2019s call to a change of direction (Luke 3:1\u201314)."}, {"pk": 2849625, "translation": "NET", "book": 42, "chapter": 1, "verse": 17, "text": "And he will go as forerunner before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared for him.\u201d", "comment": "sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
tn Grk \u201cbefore him\u201d; the referent (the Lord) has been specified in the translation for clarity."}, {"pk": 2849626, "translation": "NET", "book": 42, "chapter": 1, "verse": 18, "text": "Zechariah said to the angel, \u201cHow can I be sure of this? For I am an old man, and my wife is old as well.\u201d", "comment": "tn Grk \u201cAnd Zechariah.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cis advanced in days\u201d (an idiom for old age).
tn Grk \u201cHow will I know this?\u201d"}, {"pk": 2849627, "translation": "NET", "book": 42, "chapter": 1, "verse": 19, "text": "The angel answered him, \u201cI am Gabriel, who stands in the presence of God, and I was sent to speak to you and to bring you this good news.", "comment": "tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cto announce these things of good news to you.\u201d
tn Grk \u201cthe one who is standing before God.\u201d"}, {"pk": 2849628, "translation": "NET", "book": 42, "chapter": 1, "verse": 20, "text": "And now, because you did not believe my words, which will be fulfilled in their time, you will be silent, unable to speak, until the day these things take place.\u201d", "comment": "tn Grk \u201cbehold.\u201d
sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61\u201363 indicates, since others had to use gestures to communicate with him.
sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63\u201366."}, {"pk": 2849629, "translation": "NET", "book": 42, "chapter": 1, "verse": 21, "text": "Now the people were waiting for Zechariah, and they began to wonder why he was delayed in the holy place.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Or \u201ctemple.\u201d See the note on the phrase \u201cthe holy place\u201d in v. 9.
tn The imperfect verb \u1f10\u03b8\u03b1\u03cd\u03bc\u03b1\u03b6\u03bf\u03bd (eqaumazon) has been translated as an ingressive imperfect."}, {"pk": 2849630, "translation": "NET", "book": 42, "chapter": 1, "verse": 22, "text": "When he came out, he was not able to speak to them. They realized that he had seen a vision in the holy place, because he was making signs to them and remained unable to speak.", "comment": "tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cand they.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn That is, \u201che had had a supernatural encounter in the holy place,\u201d since the angel came to Zechariah by the altar. This was not just a \u201cmental experience.\u201d
tn Or \u201ctemple.\u201d See the note on the phrase \u201cthe holy place\u201d in v. 9.
tn Grk \u201cand,\u201d but the force is causal or explanatory in context.
tn Grk \u201cdumb,\u201d but this could be understood to mean \u201cstupid\u201d in contemporary English, whereas the point is that he was speechless."}, {"pk": 2849631, "translation": "NET", "book": 42, "chapter": 1, "verse": 23, "text": "When his time of service was over, he went to his home.", "comment": "tn Grk \u201cAnd it happened that as the days of his service were ended.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated."}, {"pk": 2849632, "translation": "NET", "book": 42, "chapter": 1, "verse": 24, "text": "After some time his wife Elizabeth became pregnant, and for five months she kept herself in seclusion. She said,", "comment": "sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
tn Grk \u201cshe kept herself in seclusion, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1 (legousa) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cAfter these days.\u201d The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
tn Or \u201cElizabeth conceived.\u201d"}, {"pk": 2849633, "translation": "NET", "book": 42, "chapter": 1, "verse": 25, "text": "\u201cThis is what the Lord has done for me at the time when he has been gracious to me, to take away my disgrace among people.\u201d", "comment": "tn Grk \u201chas looked on me\u201d (an idiom for taking favorable notice of someone).
tn Grk \u201camong men\u201d; but the context clearly indicates a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") here.
tn Grk \u201cThus.\u201d
tn Grk \u201cin the days.\u201d
sn Barrenness was often seen as a reproach or disgrace (Lev 20:20\u201321; Jer 22:30), but now at her late age (the exact age is never given in Luke\u2019s account), God had miraculously removed it (see also Luke 1:7)."}, {"pk": 2849634, "translation": "NET", "book": 42, "chapter": 1, "verse": 26, "text": "In the sixth month of Elizabeth\u2019s pregnancy, the angel Gabriel was sent by God to a town of Galilee called Nazareth,", "comment": "sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee. map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15\u201316; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
tn Or \u201cfrom.\u201d The account suggests God\u2019s planned direction in these events, so \u201cby\u201d is better than \u201cfrom,\u201d as six months into Elizabeth\u2019s pregnancy, God acts again.
tn Grk \u201cin the sixth month.\u201d The phrase \u201cof Elizabeth\u2019s pregnancy\u201d was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth\u2019s pregnancy is meant is clear from vv. 24\u201325."}, {"pk": 2849635, "translation": "NET", "book": 42, "chapter": 1, "verse": 27, "text": "to a virgin engaged to a man whose name was Joseph, a descendant of David, and the virgin\u2019s name was Mary.", "comment": "tn Grk \u201cJoseph, of the house of David.\u201d sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
tn Or \u201cpromised in marriage.\u201d"}, {"pk": 2849636, "translation": "NET", "book": 42, "chapter": 1, "verse": 28, "text": "The angel came to her and said, \u201cGreetings, favored one, the Lord is with you!\u201d", "comment": "tn Grk \u201ccoming to her, he said.\u201d The participle \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u1f7d\u03bd (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
tc Most mss (A C D \u0398 \u00cb13 33 \u00cf latt sy) read here \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03bc\u03ad\u03bd\u03b7 \u03c3\u1f7a \u1f10\u03bd \u03b3\u03c5\u03bd\u03b1\u03b9\u03be\u03af\u03bd (euloghmenh su en gunaixin, \u201cblessed are you among women\u201d) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (\u05d0 B L W \u03a8 \u00cb1 565 579 700 1241 pc co), is thus preferred.
tn Grk \u201cAnd coming to her.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cAnd coming to her, he said\u201d; the referent (the angel) has been specified in the translation for clarity.
tn The address, \u201cfavored one\u201d (a perfect participle, Grk \u201cOh one who is favored\u201d) points to Mary as the recipient of God\u2019s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God\u2019s benefits. The Vulgate rendering \u201cfull of grace\u201d suggests something more of Mary as a bestower of grace, but does not make sense here contextually."}, {"pk": 2849637, "translation": "NET", "book": 42, "chapter": 1, "verse": 29, "text": "But she was greatly troubled by his words and began to wonder about the meaning of this greeting.", "comment": "sn On the phrase greatly troubled see 1:12. Mary\u2019s reaction was like Zechariah\u2019s response.
tn Grk \u201cto wonder what kind of greeting this might be.\u201d Luke often uses the optative this way to reveal a figure\u2019s thinking (3:15; 8:9; 18:36; 22:23).
tc Most mss (A C \u0398 0130 \u00cb13 \u00cf lat sy) have \u1f30\u03b4\u03bf\u1fe6\u03c3\u03b1 (idousa, \u201cwhen [she] saw [the angel]\u201d) here as well, making Mary\u2019s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (\u05d0 B D L W \u03a8 \u00cb1 565 579 1241 sa) and on balance should probably be considered authentic."}, {"pk": 2849638, "translation": "NET", "book": 42, "chapter": 1, "verse": 30, "text": "So the angel said to her, \u201cDo not be afraid, Mary, for you have found favor with God!", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate that Gabriel\u2019s statement is a response to Mary\u2019s perplexity over the greeting.
tn Or \u201cgrace.\u201d sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person\u2019s behalf.
sn Do not be afraid. See 1:13 for a similar statement to Zechariah."}, {"pk": 2849639, "translation": "NET", "book": 42, "chapter": 1, "verse": 31, "text": "Listen: You will become pregnant and give birth to a son, and you will name him Jesus.", "comment": "tn Grk \u201cAnd behold.\u201d
tn Grk \u201cyou will conceive in your womb.\u201d
tn Or \u201cand bear.\u201d
tn Grk \u201cyou will call his name.\u201d
tn See v. 13 for a similar construction.sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means \u201cYahweh saves\u201d (Yahweh is typically rendered as \u201cLord\u201d in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate."}, {"pk": 2849640, "translation": "NET", "book": 42, "chapter": 1, "verse": 32, "text": "He will be great, and will be called the Son of the Most High, and the Lord God will give him the throne of his father David.", "comment": "sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
tn Or \u201cancestor.\u201d
tn Grk \u201cthis one.\u201d
sn Compare the description of Jesus as great here with 1:15, \u201cgreat before the Lord.\u201d Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point."}, {"pk": 2849641, "translation": "NET", "book": 42, "chapter": 1, "verse": 33, "text": "He will reign over the house of Jacob forever, and his kingdom will never end.\u201d", "comment": "tn Or \u201cover Israel.\u201dsn The expression house of Jacob refers to Israel. This points to the Messiah\u2019s relationship to the people of Israel.
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek."}, {"pk": 2849642, "translation": "NET", "book": 42, "chapter": 1, "verse": 34, "text": "Mary said to the angel, \u201cHow will this be, since I have not had sexual relations with a man?\u201d", "comment": "tn Grk \u201cAnd Mary.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201chave not known.\u201d The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase \u201csince I am a virgin,\u201d but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations."}, {"pk": 2849643, "translation": "NET", "book": 42, "chapter": 1, "verse": 35, "text": "The angel replied, \u201cThe Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be holy; he will be called the Son of God.", "comment": "tn Or \u201cthe one born holy will be called the Son of God.\u201d The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for \u201choly\u201d; thus \u201cthe one who is born will be holy\u201d; or argue that both \u201choly\u201d and \u201cSon of God\u201d are predicates, so \u201cThe one who is born will be called holy, the Son of God.\u201d
tn Or \u201cTherefore the holy child to be born will be called the Son of God.\u201d There are two ways to understand the Greek phrase \u03c4\u1f78 \u03b3\u03b5\u03bd\u03bd\u1f7d\u03bc\u03b5\u03bd\u03bf\u03bd \u1f05\u03b3\u03b9\u03bf\u03bd (to gennwmenon {agion) here. First, \u03c4\u1f78 \u03b3\u03b5\u03bd\u03bd\u1f7d\u03bc\u03b5\u03bd\u03bf\u03bd could be considered a substantival participle with \u1f05\u03b3\u03b9\u03bf\u03bd as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, \u03c4\u1f78 \u1f05\u03b3\u03b9\u03bf\u03bd could be considered a substantival adjective with \u03b3\u03b5\u03bd\u03bd\u1f7d\u03bc\u03b5\u03bd\u03bf\u03bd acting as an adjectival participle, thus making the phrase the subject of the verb \u03ba\u03bb\u03b7\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle \u03b3\u03b5\u03bd\u03bd\u1f7d\u03bc\u03b5\u03bd\u03bf\u03bd as adjectival is a bit unnatural for the very reason that it forces one to understand \u1f05\u03b3\u03b9\u03bf\u03bd as substantival; this introduces a new idea in the text with \u1f05\u03b3\u03b9\u03bf\u03bd when an already new topic is being introduced with \u03b3\u03b5\u03bd\u03bd\u1f7d\u03bc\u03b5\u03bd\u03bf\u03bd. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
tn Grk \u201cAnd the angel said to her.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. The pronoun \u03b1\u1f50\u03c4\u1fc7 (auth, \u201cto her\u201d) has not been included in the translation since it is redundant in contemporary English.
sn The phrase will overshadow is a reference to God\u2019s glorious presence at work (Exod 40:34\u201335; Ps 91:4).
tc A few mss (C* \u0398 \u00cb1 33 pc) add \u201cby you\u201d here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel\u2019s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic."}, {"pk": 2849644, "translation": "NET", "book": 42, "chapter": 1, "verse": 36, "text": "\u201cAnd look, your relative Elizabeth has also become pregnant with a son in her old age \u2014 although she was called barren, she is now in her sixth month!", "comment": "tn Or \u201chas conceived.\u201d
tn Grk \u201cand this is the sixth month for her who was called barren.\u201d Yet another note on Elizabeth\u2019s loss of reproach also becomes a sign of the truth of the angel\u2019s declaration.
tn Grk \u201cbehold.\u201d
tn Some translations render the word \u03c3\u03c5\u03b3\u03b3\u03b5\u03bd\u03af\u03c2 (sungeni\") as \u201ccousin\u201d (so Phillips) but the term is not necessarily this specific."}, {"pk": 2849645, "translation": "NET", "book": 42, "chapter": 1, "verse": 37, "text": "For nothing will be impossible with God.\u201d", "comment": "tn In Greek, the phrase \u03c0\u1fb6\u03bd \u1fe5\u1fc6\u03bc\u03b1 (pan rJhma, \u201cnothing\u201d) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith."}, {"pk": 2849646, "translation": "NET", "book": 42, "chapter": 1, "verse": 38, "text": "So Mary said, \u201cYes, I am a servant of the Lord; let this happen to me according to your word.\u201d Then the angel departed from her.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201clet this be to me.\u201d
sn The remark according to your word is a sign of Mary\u2019s total submission to God\u2019s will, a response that makes her exemplary.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the transition to a new topic.
tn Grk \u201cbehold.\u201d
tn Traditionally, \u201chandmaid\u201d; Grk \u201cslave woman.\u201d Though \u03b4\u03bf\u03cd\u03bb\u03b7 (doulh) is normally translated \u201cwoman servant,\u201d the word does not bear the connotation of a free woman serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026 in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v. \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2). The most accurate translation is \u201cbondservant,\u201d sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force."}, {"pk": 2849647, "translation": "NET", "book": 42, "chapter": 1, "verse": 39, "text": "In those days Mary got up and went hurriedly into the hill country, to a town of Judah,", "comment": "sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus."}, {"pk": 2849648, "translation": "NET", "book": 42, "chapter": 1, "verse": 40, "text": "and entered Zechariah\u2019s house and greeted Elizabeth."}, {"pk": 2849649, "translation": "NET", "book": 42, "chapter": 1, "verse": 41, "text": "When Elizabeth heard Mary\u2019s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit.", "comment": "tn Grk \u201cAnd it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here either.
sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
tn The antecedent of \u201cher\u201d is Elizabeth.
sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit."}, {"pk": 2849650, "translation": "NET", "book": 42, "chapter": 1, "verse": 42, "text": "She exclaimed with a loud voice, \u201cBlessed are you among women, and blessed is the child in your womb!", "comment": "tn Grk \u201cfruit,\u201d which is figurative here for the child she would give birth to.
tn Grk \u201cand she.\u201d Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cand she exclaimed with a great cry and said.\u201d The verb \u03b5\u1f36\u03c0\u03b5\u03bd (eipen, \u201csaid\u201d) has not been included in the translation since it is redundant in contemporary English.
sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God."}, {"pk": 2849651, "translation": "NET", "book": 42, "chapter": 1, "verse": 43, "text": "And who am I that the mother of my Lord should come and visit me?", "comment": "tn Grk \u201cFrom where this to me?\u201d The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The \u1f35\u03bd\u03b1 (Jina) clause which follows explains what \u201cthis\u201d is. A literal translation would read \u201cFrom where this to me, that is, that the mother of my Lord comes to visit me?\u201d"}, {"pk": 2849652, "translation": "NET", "book": 42, "chapter": 1, "verse": 44, "text": "For the instant the sound of your greeting reached my ears, the baby in my womb leaped for joy.", "comment": "tn Grk \u201cfor behold.\u201d
sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God\u2019s promised word.
tn Grk \u201cwhen the sound of your greeting [reached] my ears.\u201d"}, {"pk": 2849653, "translation": "NET", "book": 42, "chapter": 1, "verse": 45, "text": "And blessed is she who believed that what was spoken to her by the Lord would be fulfilled.\u201d", "comment": "tn This \u1f45\u03c4\u03b9 (Joti) clause, technically indirect discourse after \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 (pisteuw), explains the content of the faith, a belief in God\u2019s promise coming to pass.
tn Grk \u201cthat there would be a fulfillment of what was said to her from the Lord.\u201dsn This term speaks of completion of something planned (2 Chr 29:35).
sn Again the note of being blessed makes the key point of the passage about believing God.
tn That is, \u201cwhat was said to her (by the angel) at the Lord\u2019s command\u201d (BDAG 756 s.v. \u03c0\u03b1\u03c1\u03ac A.2)."}, {"pk": 2849654, "translation": "NET", "book": 42, "chapter": 1, "verse": 46, "text": "And Mary said, \u201cMy soul exalts the Lord,", "comment": "tn Or \u201clifts up the Lord in praise.\u201d
sn This psalm (vv. 46\u201355) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46\u201349) and for others, including Israel (vv. 50\u201355). Its traditional name, the \u201cMagnificat,\u201d comes from the Latin for the phrase My soul magnifies the Lord at the hymn\u2019s start.
tc A few witnesses, especially Latin mss, (a b l* Irarm Orlat mss Nic) read \u201cElizabeth\u201d here, since she was just speaking, but the ms evidence overwhelmingly supports \u201cMary\u201d as the speaker.
sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: \u201c(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre."}, {"pk": 2849655, "translation": "NET", "book": 42, "chapter": 1, "verse": 47, "text": "and my spirit has begun to rejoice in God my Savior,", "comment": "tn Or \u201crejoices.\u201d The translation renders this aorist, which stands in contrast to the previous line\u2019s present tense, as ingressive, which highlights Mary\u2019s joyous reaction to the announcement. A comprehensive aorist is also possible here."}, {"pk": 2849656, "translation": "NET", "book": 42, "chapter": 1, "verse": 48, "text": "because he has looked upon the humble state of his servant. For from now on all generations will call me blessed,", "comment": "sn From now on is a favorite phrase of Luke\u2019s, showing how God\u2019s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
sn Mary is seen here as an example of an object of God\u2019s grace (blessed) for all generations.
tn See the note on the word \u201cservant\u201d in v. 38.
tn Grk \u201cfor behold.\u201d"}, {"pk": 2849657, "translation": "NET", "book": 42, "chapter": 1, "verse": 49, "text": "because he who is mighty has done great things for me, and holy is his name;", "comment": "tn Traditionally, \u201cthe Mighty One.\u201d"}, {"pk": 2849658, "translation": "NET", "book": 42, "chapter": 1, "verse": 50, "text": "from generation to generation he is merciful to those who fear him.", "comment": "tn Grk \u201cand from.\u201d Here \u03ba\u03b1\u03af (kai) has been translated by a semicolon to improve the English style.
tn That is, \u201cwho revere.\u201d This refers to those who show God a reverential respect for his sovereignty.
sn God\u2019s mercy refers to his \u201cloyal love\u201d or \u201csteadfast love,\u201d expressed in faithful actions, as the rest of the psalm illustrates."}, {"pk": 2849659, "translation": "NET", "book": 42, "chapter": 1, "verse": 51, "text": "He has demonstrated power with his arm; he has scattered those whose pride wells up from the sheer arrogance of their hearts.", "comment": "tn Or \u201cshown strength,\u201d \u201cperformed powerful deeds.\u201d The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
tn Grk \u201cin the imaginations of their hearts.\u201d The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here \u03b4\u03b9\u03b1\u03bd\u03bf\u03af\u1fb3 (dianoia) can be understood as a dative of sphere or reference/respect."}, {"pk": 2849660, "translation": "NET", "book": 42, "chapter": 1, "verse": 52, "text": "He has brought down the mighty from their thrones, and has lifted up those of lowly position;", "comment": "tn Or \u201cthose of humble position\u201dsn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18\u201319).
tn Or \u201crulers.\u201d"}, {"pk": 2849661, "translation": "NET", "book": 42, "chapter": 1, "verse": 53, "text": "he has filled the hungry with good things, and has sent the rich away empty.", "comment": "sn Another fundamental contrast of Luke\u2019s is between the hungry and the rich (Luke 6:20\u201326).
sn Good things refers not merely to material blessings, but blessings that come from knowing God."}, {"pk": 2849662, "translation": "NET", "book": 42, "chapter": 1, "verse": 54, "text": "He has helped his servant Israel, remembering his mercy,", "comment": "tn Or \u201cbecause he remembered mercy,\u201d understanding the infinitive as causal.
tn Or \u201chis [God\u2019s] loyal love.\u201d"}, {"pk": 2849663, "translation": "NET", "book": 42, "chapter": 1, "verse": 55, "text": "as he promised to our ancestors, to Abraham and to his descendants forever.\u201d", "comment": "tn Grk \u201cas he spoke.\u201d Since this is a reference to the covenant to Abraham, \u1f10\u03bb\u03ac\u03bb\u03b7\u03c3\u03b5\u03bd (elalhsen) can be translated in context \u201cas he promised.\u201d God keeps his word.
tn Grk \u201cfathers.\u201d
tn Grk \u201chis seed\u201d (an idiom for offspring or descendants)."}, {"pk": 2849664, "translation": "NET", "book": 42, "chapter": 1, "verse": 56, "text": "So Mary stayed with Elizabeth about three months and then returned to her home.", "comment": "sn As is typical with Luke the timing is approximate (about three months), not specific.
tn Grk \u201cAnd.\u201d Here (kai) has been translated as \u201cso\u201d to indicate the conclusion of the topic.
tn Grk \u201cher\u201d; the referent (Elizabeth) has been specified in the translation for clarity."}, {"pk": 2849665, "translation": "NET", "book": 42, "chapter": 1, "verse": 57, "text": "Now the time came for Elizabeth to have her baby, and she gave birth to a son.", "comment": "tn The words \u201cher baby\u201d are not in the Greek text, but have been supplied for clarity.
tn Grk \u201cthe time was fulfilled.\u201d"}, {"pk": 2849666, "translation": "NET", "book": 42, "chapter": 1, "verse": 58, "text": "Her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her.", "comment": "tn Grk \u201cAnd her.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The verb \u03c3\u03c5\u03bd\u03ad\u03c7\u03b1\u03b9\u03c1\u03bf\u03bd (sunecairon) is an imperfect and could be translated as an ingressive force, \u201cthey began to rejoice.\u201d
tn Grk \u201chad magnified his mercy with her.\u201d"}, {"pk": 2849667, "translation": "NET", "book": 42, "chapter": 1, "verse": 59, "text": "On the eighth day they came to circumcise the child, and they wanted to name him Zechariah after his father.", "comment": "sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
tn This could be understood as a conative imperfect, expressing an unrealized desire (\u201cthey were trying to name him\u201d). It has been given more of a voluntative nuance in the translation.
tn Grk \u201cAnd it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849668, "translation": "NET", "book": 42, "chapter": 1, "verse": 60, "text": "But his mother replied, \u201cNo! He must be named John.\u201d", "comment": "sn \u201cNo! He must be named John.\u201d By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
tn Grk \u201cAnd,\u201d but with clearly contrastive emphasis in context.
tn Grk \u201chis mother answering, said.\u201d The combination of participle and finite verb is redundant in English and has been simplified to \u201creplied\u201d in the translation.
tn This future passive indicative verb has imperatival force and thus has been translated \u201che must be named.\u201d"}, {"pk": 2849669, "translation": "NET", "book": 42, "chapter": 1, "verse": 61, "text": "They said to her, \u201cBut none of your relatives bears this name.\u201d", "comment": "tn The word \u201cbut\u201d is not in the Greek text but has been supplied in the translation for clarity.
tn Grk \u201cThere is no one from your relatives who is called by this name.\u201d
tn Grk \u201cAnd they.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849670, "translation": "NET", "book": 42, "chapter": 1, "verse": 62, "text": "So they made signs to the baby\u2019s father, inquiring what he wanted to name his son.", "comment": "tn Grk \u201cwhat he might wish to call him.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the consequential nature of the action described.
tn Grk \u201chis\u201d; the referent (the baby) has been specified in the translation for clarity.
sn The crowd was sure there had been a mistake, so they appealed to the child\u2019s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak."}, {"pk": 2849671, "translation": "NET", "book": 42, "chapter": 1, "verse": 63, "text": "He asked for a writing tablet and wrote, \u201cHis name is John.\u201d And they were all amazed.", "comment": "sn The writing tablet requested by Zechariah would have been a wax tablet.
tn Grk \u201cand wrote, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant is English and has not been translated.
sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child\u2019s name would be.
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849672, "translation": "NET", "book": 42, "chapter": 1, "verse": 64, "text": "Immediately Zechariah\u2019s mouth was opened and his tongue released, and he spoke, blessing God.", "comment": "tn Grk \u201chis\u201d; the referent (Zechariah) has been specified in the translation for clarity.
tn \u201cReleased\u201d is implied; in the Greek text both \u03c3\u03c4\u03cc\u03bc\u03b1 (stoma) and \u03b3\u03bb\u1ff6\u03c3\u03c3\u03b1 (glwssa) are subjects of \u1f00\u03bd\u03b5\u1ff4\u03c7\u03b8\u03b7 (anewcqh), but this would be somewhat redundant in English.
sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah\u2019s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
tn Grk \u201cAnd immediately.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849673, "translation": "NET", "book": 42, "chapter": 1, "verse": 65, "text": "All their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.", "comment": "tn Grk \u201cAnd all.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place."}, {"pk": 2849674, "translation": "NET", "book": 42, "chapter": 1, "verse": 66, "text": "All who heard these things kept them in their hearts, saying, \u201cWhat then will this child be?\u201d For the Lord\u2019s hand was indeed with him.", "comment": "tn Grk \u201cheard them\u201d; the referent (these things, from the previous verse) has been specified in the translation for clarity.
sn The reference to the Lord\u2019s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
tn Or \u201cwhat manner of child will this one be?\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
tn Grk \u201cheart.\u201d The term \u201cheart\u201d (\u03ba\u03b1\u03c1\u03b4\u03af\u03b1, kardia) could also be translated as \u201cmind,\u201d or \u201cthoughts,\u201d and the entire phrase be rendered as \u201ckept them in mind,\u201d \u201cthought about,\u201d or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about \u201cthese things.\u201d There is a sense of joy and excitement (see the following question, \u201cWhat then will this child be?\u201d) and even fear. Further, the use of \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as \u201chearts\u201d to capture both the cognitive and emotive aspects of the people\u2019s response."}, {"pk": 2849675, "translation": "NET", "book": 42, "chapter": 1, "verse": 67, "text": "Then his father Zechariah was filled with the Holy Spirit and prophesied,", "comment": "tn Grk \u201cand he prophesied, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated.sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God\u2019s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849676, "translation": "NET", "book": 42, "chapter": 1, "verse": 68, "text": "\u201cBlessed be the Lord God of Israel, because he has come to help and has redeemed his people.", "comment": "sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
sn The traditional name of this psalm, the \u201cBenedictus,\u201d comes from the Latin wording of the start of the hymn (\u201cBlessed be\u2026\u201d).
tn Or \u201chas delivered\u201d; Grk \u201chas accomplished redemption.\u201d sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually."}, {"pk": 2849677, "translation": "NET", "book": 42, "chapter": 1, "verse": 69, "text": "For he has raised up a horn of salvation for us in the house of his servant David,", "comment": "sn The phrase raised up means for God to bring someone significant onto the scene of history.
sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4\u20135, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is \u201ca powerful savior.\u201d
sn In the house of his servant David is a reference to Messiah\u2019s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
tn Grk \u201cand,\u201d but specifying the reason for the praise in the psalm."}, {"pk": 2849678, "translation": "NET", "book": 42, "chapter": 1, "verse": 70, "text": "as he spoke through the mouth of his holy prophets from long ago,", "comment": "tn Grk \u201cfrom the ages,\u201d \u201cfrom eternity.\u201d"}, {"pk": 2849679, "translation": "NET", "book": 42, "chapter": 1, "verse": 71, "text": "that we should be saved from our enemies, and from the hand of all who hate us.", "comment": "tn Grk \u201cfrom long ago, salvation.\u201d
sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18\u201319. Luke\u2019s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity."}, {"pk": 2849680, "translation": "NET", "book": 42, "chapter": 1, "verse": 72, "text": "He has done this to show mercy to our ancestors, and to remember his holy covenant \u2014", "comment": "sn Mercy refers to God\u2019s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
tn The words \u201cHe has done this\u201d (referring to the raising up of the horn of salvation from David\u2019s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
tn Or \u201cour forefathers\u201d; Grk \u201cour fathers.\u201d This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1\u20133)."}, {"pk": 2849681, "translation": "NET", "book": 42, "chapter": 1, "verse": 73, "text": "the oath that he swore to our ancestor Abraham. This oath grants", "comment": "tn Again for reasons of English style, the infinitival clause \u201cto grant us\u201d has been translated \u201cThis oath grants\u201d and made the beginning of a new sentence in the translation.
tn This is linked back grammatically by apposition to \u201ccovenant\u201d in v. 72, specifying which covenant is meant.
tn Or \u201cforefather\u201d; Grk \u201cfather.\u201d"}, {"pk": 2849682, "translation": "NET", "book": 42, "chapter": 1, "verse": 74, "text": "that we, being rescued from the hand of our enemies, may serve him without fear,", "comment": "tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
tc Many important early mss (\u05d0 B L W [0130] \u00cb1,13 565 892 pc) lack \u201cour,\u201d while most (A C D [K] \u0398 \u03a8 0177 33 \u00cf pc) supply it. Although the addition is most likely not authentic, \u201cour\u201d has been included in the translation due to English stylistic requirements."}, {"pk": 2849683, "translation": "NET", "book": 42, "chapter": 1, "verse": 75, "text": "in holiness and righteousness before him for as long as we live.", "comment": "sn The phrases that we\u2026might serve him\u2026in holiness and righteousness from Luke 1:74\u201375 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
tn Grk \u201call our days.\u201d"}, {"pk": 2849684, "translation": "NET", "book": 42, "chapter": 1, "verse": 76, "text": "And you, child, will be called the prophet of the Most High. For you will go before the Lord to prepare his ways,", "comment": "tc Most mss, especially the later ones (A C D L \u0398 \u03a8 0130 \u00cb1,13 33 \u00cf sy), have \u03c0\u03c1\u1f78 \u03c0\u03c1\u03bf\u03c3\u1f7d\u03c0\u03bf\u03c5 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (pro proswpou kuriou, \u201cbefore the face of the Lord\u201d), but the translation follows the reading \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (enwpion kuriou, \u201cbefore the Lord\u201d), which has earlier and better ms support (\u00cc4 \u05d0 B W 0177 pc) and is thus more likely to be authentic.
sn Now Zechariah describes his son John (you, child) through v. 77.
tn Or \u201ca prophet\u201d; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article \u201cthe.\u201d
sn In other words, John is a prophet of God; see 1:32 and 7:22\u201323, 28.
tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.sn On the phrase prepare his ways see Isa 40:3\u20135 and Luke 3:1\u20136."}, {"pk": 2849685, "translation": "NET", "book": 42, "chapter": 1, "verse": 77, "text": "to give his people knowledge of salvation through the forgiveness of their sins.", "comment": "sn John\u2019s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1\u201314; 5:31\u201332).
sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37)."}, {"pk": 2849686, "translation": "NET", "book": 42, "chapter": 1, "verse": 78, "text": "Because of our God\u2019s tender mercy the dawn will break upon us from on high", "comment": "sn God\u2019s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
sn The Greek term translated dawn (\u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1f75, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for \u201cbranch\u201d or \u201csprout,\u201d so some see a double entendre here with messianic overtones (see Isa 11:1\u201310; Jer 23:5; 33:15; Zech 3:8; 6:12).
tn Grk \u201cshall visit us.\u201d
tn For reasons of style, a new sentence has been started in the translation at this point. God\u2019s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day."}, {"pk": 2849687, "translation": "NET", "book": 42, "chapter": 1, "verse": 79, "text": "to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.\u201d", "comment": "sn On the phrases who sit in darkness\u2026and\u2026death see Isa 9:1\u20132; 42:7; 49:9\u201310.
tn Or \u201cthe path.\u201d"}, {"pk": 2849688, "translation": "NET", "book": 42, "chapter": 1, "verse": 80, "text": "And the child kept growing and becoming strong in spirit, and he was in the wilderness until the day he was revealed to Israel.", "comment": "tn Or \u201cdesert.\u201d
tn This verb is also imperfect.
tn This verb is imperfect.
tn Grk \u201cuntil the day of his revealing.\u201d"}, {"pk": 2849689, "translation": "NET", "book": 42, "chapter": 2, "verse": 1, "text": "Now in those days a decree went out from Caesar Augustus to register all the empire for taxes.", "comment": "sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.
tn Grk \u201cthat all the empire should be registered for taxes.\u201d The passive infinitive \u1f00\u03c0\u03bf\u03b3\u03c1\u03ac\u03c6\u03b5\u03c3\u03b8\u03b1\u03b9 (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. \u1f00\u03c0\u03bf\u03b3\u03c1\u03ac\u03c6\u03c9 a).sn This census (a decree\u2026to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.
tn Grk \u201cthe whole (inhabited) world,\u201d but this was a way to refer to the Roman empire (L&N 1.83).
tn Grk \u201cNow it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
sn This decree was a formal decree from the Roman Senate.
tn Or \u201cfrom the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor)."}, {"pk": 2849690, "translation": "NET", "book": 42, "chapter": 2, "verse": 2, "text": "This was the first registration, taken when Quirinius was governor of Syria.", "comment": "tn Or \u201cwas a minister of Syria.\u201d This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1."}, {"pk": 2849691, "translation": "NET", "book": 42, "chapter": 2, "verse": 3, "text": "Everyone went to his own town to be registered.", "comment": "tn Grk \u201cAnd everyone.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201chometown\u201d (so CEV)."}, {"pk": 2849692, "translation": "NET", "book": 42, "chapter": 2, "verse": 4, "text": "So Joseph also went up from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was of the house and family line of David.", "comment": "sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
tn Or \u201cfamily,\u201d \u201clineage.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the consequential nature of the action.
sn On Nazareth see Luke 1:26.map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
tn Or \u201ctown.\u201d The translation \u201ccity\u201d is used here because of its collocation with \u201cof David,\u201d suggesting its importance, though not its size.
sn Luke\u2019s use of the term \u201chouse\u201d probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12\u201316, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God\u2019s people."}, {"pk": 2849693, "translation": "NET", "book": 42, "chapter": 2, "verse": 5, "text": "He went to be registered with Mary, who was promised in marriage to him, and who was expecting a child.", "comment": "tn The words \u201cHe went\u201d are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
tn Traditionally, \u201cMary, his betrothed.\u201d Although often rendered in contemporary English as \u201cMary, who was engaged to him,\u201d this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term \u1f10\u03bc\u03bd\u03b7\u03c3\u03c4\u03b5\u03c5\u03bc\u03ad\u03bd\u1fc3 (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read \u201cthe betrothed to him wife\u201d; others, simply \u201chis wife.\u201d These readings, though probably not original, may give the right sense."}, {"pk": 2849694, "translation": "NET", "book": 42, "chapter": 2, "verse": 6, "text": "While they were there, the time came for her to deliver her child.", "comment": "tn Grk \u201cAnd it happened that while.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The words \u201cher child\u201d are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk \u201cthe days for her to give birth were fulfilled.\u201d"}, {"pk": 2849695, "translation": "NET", "book": 42, "chapter": 2, "verse": 7, "text": "And she gave birth to her firstborn son and wrapped him in strips of cloth and laid him in a manger, because there was no place for them in the inn.", "comment": "tn Or \u201ca feeding trough.\u201d
sn The strips of cloth (traditionally, \u201cswaddling cloths\u201d) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
tn The Greek word \u03ba\u03b1\u03c4\u03ac\u03bb\u03c5\u03bc\u03b1 is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, \u201cBirth of Jesus,\u201d DJG, 69-70); if that were so the term would refer to the guest room in the relatives\u2019 house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth\u2019s significance."}, {"pk": 2849696, "translation": "NET", "book": 42, "chapter": 2, "verse": 8, "text": "Now there were shepherds nearby living out in the field, keeping guard over their flock at night.", "comment": "tn Grk \u201cin that region.\u201d
tn Grk \u201cliving in the field (see BDAG 15 s.v. \u1f00\u03b3\u03c1\u03b1\u03c5\u03bb\u03ad\u03c9) and guarding their flock.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus\u2019 birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus\u2019 birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however."}, {"pk": 2849697, "translation": "NET", "book": 42, "chapter": 2, "verse": 9, "text": "An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were absolutely terrified.", "comment": "tn Or \u201cthe angel of the Lord.\u201d See the note on the word \u201cLord\u201d in 1:11.
tn Grk \u201cthey feared a great fear\u201d (a Semitic idiom which intensifies the main idea, in this case their fear).sn Terrified. See similar responses in Luke 1:12, 29.
tn Or \u201cstood in front of.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849698, "translation": "NET", "book": 42, "chapter": 2, "verse": 10, "text": "But the angel said to them, \u201cDo not be afraid! Listen carefully, for I proclaim to you good news that brings great joy to all the people:", "comment": "tn Grk \u201cbehold.\u201d
tn Grk \u201cI evangelize to you great joy.\u201d"}, {"pk": 2849699, "translation": "NET", "book": 42, "chapter": 2, "verse": 11, "text": "Today your Savior is born in the city of David. He is Christ the Lord.", "comment": "tn This is another indication of a royal, messianic connection.
sn The Greek word for today (\u03c3\u1f75\u03bc\u03b5\u03c1\u03bf\u03bd, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32\u201333; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus\u2019 ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
tn Or \u201ctown.\u201d See the note on \u201ccity\u201d in v. 4.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn The term \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (cristos) was originally an adjective (\u201canointed\u201d), developing in LXX into a substantive (\u201can anointed one\u201d), then developing still further into a technical generic term (\u201cthe anointed one\u201d). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus\u2019 last name."}, {"pk": 2849700, "translation": "NET", "book": 42, "chapter": 2, "verse": 12, "text": "This will be a sign for you: You will find a baby wrapped in strips of cloth and lying in a manger.\u201d", "comment": "tn Grk \u201cAnd this.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The sign functions for the shepherds like Elizabeth\u2019s conception served for Mary in 1:36.
tn Or \u201ca feeding trough,\u201d see Luke 2:7."}, {"pk": 2849701, "translation": "NET", "book": 42, "chapter": 2, "verse": 13, "text": "Suddenly a vast, heavenly army appeared with the angel, praising God and saying,", "comment": "tn Grk \u201cAnd suddenly.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201ca multitude of the armies of heaven.\u201d"}, {"pk": 2849702, "translation": "NET", "book": 42, "chapter": 2, "verse": 14, "text": "\u201cGlory to God in the highest, and on earth peace among people with whom he is pleased!\u201d", "comment": "sn Glory here refers to giving honor to God.
tn This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") referring to both males and females.
tc Most witnesses (\u05d02 B2 L \u0398 \u039e \u03a8 \u00cb1,13 \u00cf sy bo) have \u1f10\u03bd \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 \u03b5\u1f50\u03b4\u03bf\u03ba\u03af\u03b1 (en anqrwpoi\" eudokia, \u201cgood will among people\u201d) instead of \u1f10\u03bd \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 \u03b5\u1f50\u03b4\u03bf\u03ba\u03af\u03b1\u03c2 (en anqrwpoi\" eudokia\", \u201camong people with whom he is pleased\u201d), a reading attested by \u05d0* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive \u03b5\u1f50\u03b4\u03bf\u03ba\u03af\u03b1\u03c2 but drops the preposition \u1f10\u03bd. Not only is the genitive reading better attested, but it is more difficult than the nominative. \u201cThe meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God\u2019s peace rests on those whom he has chosen in accord with his good pleasure\u201d (TCGNT 111)."}, {"pk": 2849703, "translation": "NET", "book": 42, "chapter": 2, "verse": 15, "text": "When the angels left them and went back to heaven, the shepherds said to one another, \u201cLet us go over to Bethlehem and see this thing that has taken place, that the Lord has made known to us.\u201d", "comment": "sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
tn Grk \u201cAnd it happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2849704, "translation": "NET", "book": 42, "chapter": 2, "verse": 16, "text": "So they hurried off and located Mary and Joseph, and found the baby lying in a manger.", "comment": "tn Or \u201ca feeding trough.\u201d"}, {"pk": 2849705, "translation": "NET", "book": 42, "chapter": 2, "verse": 17, "text": "When they saw him, they related what they had been told about this child,", "comment": "tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cthe word which had been spoken to them.\u201d
tn The word \u201chim\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2849706, "translation": "NET", "book": 42, "chapter": 2, "verse": 18, "text": "and all who heard it were astonished at what the shepherds said.", "comment": "tn Grk \u201cmarveled.\u201d It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33."}, {"pk": 2849707, "translation": "NET", "book": 42, "chapter": 2, "verse": 19, "text": "But Mary treasured up all these words, pondering in her heart what they might mean.", "comment": "tn The term \u03c3\u03c5\u03bc\u03b2\u03ac\u03bb\u03bb\u03bf\u03c5\u03c3\u03b1 (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words \u201cwhat they might mean\u201d have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2849708, "translation": "NET", "book": 42, "chapter": 2, "verse": 20, "text": "So the shepherds returned, glorifying and praising God for all they had heard and seen; everything was just as they had been told.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the conclusion of the topic.
sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13\u201314.
tn Grk \u201cjust as [it] had been spoken to them.\u201d This has been simplified in the English translation by making the prepositional phrase (\u201cto them\u201d) the subject of the passive verb.sn The closing remark just as they had been told notes a major theme of Luke 1\u20132 as he sought to reassure Theophilus: God does what he says he will do."}, {"pk": 2849709, "translation": "NET", "book": 42, "chapter": 2, "verse": 21, "text": "At the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel before he was conceived in the womb.", "comment": "tn Grk \u201cAnd when eight days were completed.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Jesus\u2019 parents obeyed the angel as Zechariah and Elizabeth had (1:57\u201366). These events are taking place very much under God\u2019s direction."}, {"pk": 2849710, "translation": "NET", "book": 42, "chapter": 2, "verse": 22, "text": "Now when the time came for their purification according to the law of Moses, Joseph and Mary brought Jesus up to Jerusalem to present him to the Lord", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tc The translation follows most mss, including early and important ones ({\u05d0 A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 itpt vg} [though the Latin word eius could be either masculine or feminine]) that read \u201cher purification.\u201d But the extant evidence for an unambiguous \u201cher\u201d is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read \u201chis purification.\u201d The KJV has \u201cher purification,\u201d following Beza\u2019s Greek text (essentially a revision of Erasmus\u2019). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form \u03b1\u1f50\u03c4\u1fc6\u03c2 (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) was a clear scribal blunder. There can be no doubt that \u201ctheir purification\u201d is the authentic reading.tn Or \u201cwhen the days of their purification were completed.\u201d In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated \u201cpurification\u201d (\u03ba\u03b1\u03b8\u03b1\u03c1\u03b9\u03c3\u03bc\u03cc\u03c2, kaqarismo\") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, \u201cit was time for the purification offering\u201d).sn Exegetically the plural pronoun \u201ctheir\u201d creates a problem. It was Mary\u2019s purification that was required by law, forty days after the birth (Lev 12:2\u20134). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke\u2019s point is that the parents followed the law. They were pious.
tn Grk \u201cthey\u201d; the referents (Joseph and Mary) have been specified in the translation for clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2849711, "translation": "NET", "book": 42, "chapter": 2, "verse": 23, "text": "(just as it is written in the law of the Lord, \u201cEvery firstborn male will be set apart to the Lord\u201d ),", "comment": "tn Grk \u201cevery male that opens the womb\u201d (an idiom for the firstborn male).
sn An allusion to Exod 13:2, 12, 15."}, {"pk": 2849712, "translation": "NET", "book": 42, "chapter": 2, "verse": 24, "text": "and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves or two young pigeons.", "comment": "sn A quotation from Lev 12:8; 5:11 (LXX).
sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus\u2019 family \u2013 they apparently could not afford the expense of a lamb."}, {"pk": 2849713, "translation": "NET", "book": 42, "chapter": 2, "verse": 25, "text": "Now there was a man in Jerusalem named Simeon who was righteous and devout, looking for the restoration of Israel, and the Holy Spirit was upon him.", "comment": "sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1\u20132 as they share the will of the Lord.
tn Or \u201cdeliverance,\u201d \u201cconsolation.\u201dsn The restoration of Israel refers to Simeon\u2019s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Grk \u201cThis man was righteous.\u201d The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy."}, {"pk": 2849714, "translation": "NET", "book": 42, "chapter": 2, "verse": 26, "text": "It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord\u2019s Christ.", "comment": "tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by \u03ba\u03b5\u03c7\u03c1\u03b7\u03bc\u03b1\u03c4\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
tn Grk \u201cAnd it.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cwould not see death\u201d (an idiom for dying).
tn On the grammar of this temporal clause, see BDF \u00a7\u00a7383.3; 395.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn The revelation to Simeon that he would not die before he had seen the Lord\u2019s Christ is yet another example of a promise fulfilled in Luke 1\u20132. Also, see the note on Christ in 2:11."}, {"pk": 2849715, "translation": "NET", "book": 42, "chapter": 2, "verse": 27, "text": "So Simeon, directed by the Spirit, came into the temple courts, and when the parents brought in the child Jesus to do for him what was customary according to the law,", "comment": "tn Grk \u201che\u201d; the referent (Simeon) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the consequential nature of the action.
tn Grk \u201cthe temple.\u201dsn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
tn Grk \u201cto do for him according to the custom of the law.\u201d See Luke 2:22\u201324.
tn Grk \u201cSo in the Spirit\u201d or \u201cSo by the Spirit,\u201d but since it refers to the Spirit\u2019s direction the expanded translation \u201cdirected by the Spirit\u201d is used here."}, {"pk": 2849716, "translation": "NET", "book": 42, "chapter": 2, "verse": 28, "text": "Simeon took him in his arms and blessed God, saying,", "comment": "tn Grk \u201che\u201d; the referent (Simeon) has been specified in the translation for clarity.
tn Grk \u201cand said.\u201d The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation."}, {"pk": 2849717, "translation": "NET", "book": 42, "chapter": 2, "verse": 29, "text": "\u201cNow, according to your word, Sovereign Lord, permit your servant to depart in peace.", "comment": "tn Here the Greek word \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos, \u201cslave\u201d) has been translated \u201cservant\u201d since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord\u2019s tasks.sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d
tn The Greek word translated here by \u201cSovereign Lord\u201d is \u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2 (despoth\").
sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, \u201cnow dismiss,\u201d a fairly literal translation of the Greek verb \u1f00\u03c0\u03bf\u03bb\u03cd\u03b5\u03b9\u03c2 (apolueis, \u201cnow release\u201d) in this verse.
sn The phrase according to your word again emphasizes that God will perform his promise.
tn Grk \u201cnow release your servant.\u201d"}, {"pk": 2849718, "translation": "NET", "book": 42, "chapter": 2, "verse": 30, "text": "For my eyes have seen your salvation", "comment": "sn To see Jesus, the Messiah, is to see God\u2019s salvation."}, {"pk": 2849719, "translation": "NET", "book": 42, "chapter": 2, "verse": 31, "text": "that you have prepared in the presence of all peoples:", "comment": "sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34\u201343)."}, {"pk": 2849720, "translation": "NET", "book": 42, "chapter": 2, "verse": 32, "text": "a light, for revelation to the Gentiles, and for glory to your people Israel.\u201d", "comment": "sn In other words, Jesus is a special cause for praise and honor (\u201cglory\u201d) for the nation.
tn The syntax of this verse is disputed. Most read \u201clight\u201d and \u201cglory\u201d in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see \u201clight\u201d (1:78\u201379) as a summary, while \u201crevelation\u201d and \u201cglory\u201d are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78\u201379 and Acts 26:22\u201323 slightly favor this second option."}, {"pk": 2849721, "translation": "NET", "book": 42, "chapter": 2, "verse": 33, "text": "So the child\u2019s father and mother were amazed at what was said about him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the consequential nature of the action.
tc Most mss ([A] \u0398 [\u03a8] \u00cb13 33 \u00cf it) read \u201cJoseph,\u201d but in favor of the reading \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03b1\u1f50\u03c4\u03bf\u1fe6 (Jo pathr autou, \u201chis father\u201d) is both external (\u05d0 B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that \u201cJoseph\u201d is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03b1\u1f50\u03c4\u03bf\u1fe6 as the authentic reading here. See also the tc note on \u201cparents\u201d in 2:43.
tn Grk \u201chis\u201d; the referent (the child) has been specified in the translation for clarity.
tn The term refers to the amazement at what was happening as in other places in Luke 1\u20132 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents\u2019 response (BDF \u00a7135.1.d: Luke 8:19)."}, {"pk": 2849722, "translation": "NET", "book": 42, "chapter": 2, "verse": 34, "text": "Then Simeon blessed them and said to his mother Mary, \u201cListen carefully: This child is destined to be the cause of the falling and rising of many in Israel and to be a sign that will be rejected.", "comment": "tn Grk \u201cand for a sign of contradiction.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cbehold.\u201d
tn Grk \u201cthis one\u201d; the referent (the child) is supplied in the translation for clarity.
sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14\u201315 and conceptually like Isa 28:13\u201316. Here is the first hint that Jesus\u2019 coming will be accompanied with some difficulties."}, {"pk": 2849723, "translation": "NET", "book": 42, "chapter": 2, "verse": 35, "text": "Indeed, as a result of him the thoughts of many hearts will be revealed \u2014 and a sword will pierce your own soul as well!\u201d", "comment": "sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon\u2019s utterance as above to make this clear.
tn Or \u201creasonings\u201d (in a hostile sense). See G. Schrenk, TDNT 2:97.
sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus\u2019 ministry will cause, including the next event in Luke 2:41\u201352 and extending to the opposition he faced throughout his ministry."}, {"pk": 2849724, "translation": "NET", "book": 42, "chapter": 2, "verse": 36, "text": "There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, having been married to her husband for seven years until his death.", "comment": "tn Her age is emphasized by the Greek phrase here, \u201cshe was very old in her many days.\u201d"}, {"pk": 2849725, "translation": "NET", "book": 42, "chapter": 2, "verse": 37, "text": "She had lived as a widow since then for eighty-four years. She never left the temple, worshiping with fasting and prayer night and day.", "comment": "sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
tn Grk \u201cliving with her husband for seven years from her virginity and she was a widow for eighty four years.\u201d The chronology of the eighty-four years is unclear, since the final phrase could mean \u201cshe was widowed until the age of eighty-four\u201d (so BDAG 423 s.v. \u1f15\u03c9\u03c2 1.b.\u03b1). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24)."}, {"pk": 2849726, "translation": "NET", "book": 42, "chapter": 2, "verse": 38, "text": "At that moment, she came up to them and began to give thanks to God and to speak about the child to all who were waiting for the redemption of Jerusalem.", "comment": "tn Grk \u201chim\u201d; the referent (the child) has been specified in the translation for clarity.
tn Grk \u201cAnd coming up.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. The participle \u1f10\u03c0\u03b9\u03c3\u03c4\u1fb6\u03c3\u03b1 (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
tn The imperfect \u1f10\u03bb\u03ac\u03bb\u03b5\u03b9 (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1\u20142 to Jesus has involved all types of people.
tn Grk \u201cat that very hour.\u201d
tc A few mss (1216 pc) read \u1fbf\u0399\u03c3\u03c1\u03b1\u1f75\u03bb (Israhl, \u201cIsrael\u201d) or \u1f10\u03bd \u03c4\u1ff7 \u1fbf\u0399\u03c3\u03c1\u03b1\u1f75\u03bb (en tw Israhl, \u201cin Israel\u201d), but this reading does not have enough ms support to be considered authentic. More substantial is the reading \u1f10\u03bd \u1fbf\u0399\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u1f75\u03bc (en Ierousalhm, \u201cin Jerusalem\u201d; found in A D L \u0398 \u03a8 0130 \u00cb13 33 \u00cf), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple \u1fbf\u0399\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u1f75\u03bc, without preposition, is found in \u05d0 B W \u039e 1 565* lat co.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2849727, "translation": "NET", "book": 42, "chapter": 2, "verse": 39, "text": "So when Joseph and Mary had performed everything according to the law of the Lord, they returned to Galilee, to their own town of Nazareth.", "comment": "map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the conclusion of the topic.
tn Grk \u201cwhen they\u201d; the referents (Joseph and Mary) have been specified in the translation for clarity.
tn Or \u201ccompleted.\u201d
sn On the phrase the law of the Lord see Luke 2:22\u201323.
tn Or \u201ccity.\u201d"}, {"pk": 2849728, "translation": "NET", "book": 42, "chapter": 2, "verse": 40, "text": "And the child grew and became strong, filled with wisdom, and the favor of God was upon him.", "comment": "tn Or \u201cgrace.\u201d
sn On the phrase the favor of God see Luke 1:66.
tc Most mss (A \u0398 \u03a8 \u00cb1,13 33 \u00cf) read \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 (pneumati, \u201cin spirit\u201d) after \u201cbecame strong,\u201d but this looks like an assimilation to Luke 1:80. The better witnesses (\u05d0 B D L N W pc lat co) lack the word.
sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity."}, {"pk": 2849729, "translation": "NET", "book": 42, "chapter": 2, "verse": 41, "text": "Now Jesus\u2019 parents went to Jerusalem every year for the feast of the Passover.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201chis\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14\u201317).
tn On the distributive use of the term \u03ba\u03b1\u03c4\u03ac (kata), see BDF \u00a7305.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2849730, "translation": "NET", "book": 42, "chapter": 2, "verse": 42, "text": "When he was twelve years old, they went up according to custom.", "comment": "tc Most mss, especially later ones (A Cvid \u0398 \u03a8 0130 \u00cb1,13 33 \u00cf lat) have \u03b5\u1f30\u03c2 \u1ffe\u0399\u03b5\u03c1\u03bf\u03c3\u03cc\u03bb\u03c5\u03bc\u03b1 (eij\" &ierosoluma, \u201cto Jerusalem\u201d) here, but the ms support for the omission is much stronger (\u05d0 B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6)."}, {"pk": 2849731, "translation": "NET", "book": 42, "chapter": 2, "verse": 43, "text": "But when the feast was over, as they were returning home, the boy Jesus stayed behind in Jerusalem. His parents did not know it,", "comment": "tn The word \u201chome\u201d is not in the Greek text, but has been supplied for clarity.
tn Grk \u201cAnd his.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tc Most mss, especially later ones (A C \u03a8 0130 \u00cb13 \u00cf it), read \u1fbf\u0399\u03c9\u03c3\u1f74\u03c6 \u03ba\u03b1\u1f76 \u1f21 \u03bc\u1f75\u03c4\u03b7\u03c1 \u03b1\u1f50\u03c4\u03bf\u1fe6 (Iwshf kai Jh mhthr aujtou, \u201c[both] Joseph and his mother\u201d), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But \u05d0 B D L W \u0398 \u00cb1 33 579 1241 pc lat sa read \u03bf\u1f31 \u03b3\u03bf\u03bd\u03b5\u1fd6\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 (Joi gonei\" autou, \u201chis parents\u201d) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34\u201335.
tn Here \u03ba\u03b1\u03af (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
tn Grk \u201cwhen the days ended.\u201d"}, {"pk": 2849732, "translation": "NET", "book": 42, "chapter": 2, "verse": 44, "text": "but (because they assumed that he was in their group of travelers) they went a day\u2019s journey. Then they began to look for him among their relatives and acquaintances.", "comment": "sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cand friends.\u201d See L&N 28.30 and 34.17."}, {"pk": 2849733, "translation": "NET", "book": 42, "chapter": 2, "verse": 45, "text": "When they did not find him, they returned to Jerusalem to look for him.", "comment": "sn The return to Jerusalem would have taken a second day, since they were already one day\u2019s journey away.
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849734, "translation": "NET", "book": 42, "chapter": 2, "verse": 46, "text": "After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions.", "comment": "tn Grk \u201cAnd it happened that after.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn This is the only place in Luke\u2019s Gospel where the term \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03c2 (didaskalo\", \u201cteacher\u201d) is applied to Jews.
sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
tn Grk \u201cthe temple.\u201d"}, {"pk": 2849735, "translation": "NET", "book": 42, "chapter": 2, "verse": 47, "text": "And all who heard Jesus were astonished at his understanding and his answers.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn There was wonder (all who heard\u2026were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special."}, {"pk": 2849736, "translation": "NET", "book": 42, "chapter": 2, "verse": 48, "text": "When his parents saw him, they were overwhelmed. His mother said to him, \u201cChild, why have you treated us like this? Look, your father and I have been looking for you anxiously.\u201d", "comment": "tn Grk \u201cAnd his.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cwhen they\u201d; the referent (his parents) has been supplied in the translation for clarity.
tn The Greek word here is \u03c4\u03ad\u03ba\u03bd\u03bf\u03bd (teknon) rather than \u03c5\u1f31\u03cc\u03c2 (Juios, \u201cson\u201d).
tn Or \u201cChild, why did you do this to us?\u201d
tn Or \u201cyour father and I have been terribly worried looking for you.\u201d"}, {"pk": 2849737, "translation": "NET", "book": 42, "chapter": 2, "verse": 49, "text": "But he replied, \u201cWhy were you looking for me? Didn\u2019t you know that I must be in my Father\u2019s house?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast.
tn Grk \u201che said to them.\u201d
tn Grk \u201cWhy is it that you were looking for me?\u201d
tn Or \u201cI must be about my Father\u2019s business\u201d (so KJV, NKJV); Grk \u201cin the [things] of my Father,\u201d with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father\u2019s house. Jesus is saying that his parents should have known where he was."}, {"pk": 2849738, "translation": "NET", "book": 42, "chapter": 2, "verse": 50, "text": "Yet his parents did not understand the remark he made to them.", "comment": "tn Grk \u201cthey\u201d; the referent (his parents) has been specified in the translation for clarity.
sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21\u201324; 18:34).
tn Grk \u201cAnd they.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast.
tn Or \u201cthe matter.\u201d
tn Grk \u201cwhich he spoke.\u201d"}, {"pk": 2849739, "translation": "NET", "book": 42, "chapter": 2, "verse": 51, "text": "Then he went down with them and came to Nazareth, and was obedient to them. But his mother kept all these things in her heart.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
tn Or \u201cwas submitting.\u201d
tn Or \u201call these words.\u201d
sn On the phrase his mother kept all these things in her heart compare Luke 2:19."}, {"pk": 2849740, "translation": "NET", "book": 42, "chapter": 2, "verse": 52, "text": "And Jesus increased in wisdom and in stature, and in favor with God and with people.", "comment": "tn Or \u201ckept increasing.\u201d The imperfect tense suggests something of a progressive force to the verb."}, {"pk": 2849741, "translation": "NET", "book": 42, "chapter": 3, "verse": 1, "text": "In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene,", "comment": "sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14\u201329), reflecting popular usage.
sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).
sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father\u2019s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.
sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.
sn Nothing else is known about Lysanias tetrarch of Abilene.
tn Or \u201cEmperor Tiberius\u201d (\u201cCaesar\u201d is a title for the Roman emperor).sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37."}, {"pk": 2849742, "translation": "NET", "book": 42, "chapter": 3, "verse": 2, "text": "during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.", "comment": "tn The term translated \u201cword\u201d here is not \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) but \u1fe5\u1fc6\u03bc\u03b1 (rJhma), and thus could refer to the call of the Lord to John to begin ministry.
sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.
tn Or \u201cdesert.\u201d"}, {"pk": 2849743, "translation": "NET", "book": 42, "chapter": 3, "verse": 3, "text": "He went into all the region around the Jordan River, preaching a baptism of repentance for the forgiveness of sins.", "comment": "sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord\u2019s salvation. To participate in this baptism was a recognition of the need for God\u2019s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10\u201314).
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity."}, {"pk": 2849744, "translation": "NET", "book": 42, "chapter": 3, "verse": 4, "text": "As it is written in the book of the words of Isaiah the prophet, \u201cThe voice of one shouting in the wilderness: \u2018Prepare the way for the Lord, make his paths straight.", "comment": "tn Or \u201cA voice.\u201d
tn Or \u201cdesert.\u201d The syntactic position of the phrase \u201cin the wilderness\u201d is unclear in both Luke and the LXX. The MT favors taking it with \u201cPrepare a way,\u201d while the LXX takes it with \u201ca voice shouting.\u201d If the former, the meaning would be that such preparation should be done \u201cin the wilderness.\u201d If the latter, the meaning would be that the place from where John\u2019s ministry went forth was \u201cin the wilderness.\u201d There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take \u201cin the wilderness\u201d with \u201cThe voice of one shouting\u201d (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).
tn This call to \u201cmake paths straight\u201d in this context is probably an allusion to preparation through repentance as the verb \u03c0\u03bf\u03b9\u03ad\u03c9 (poiew) reappears in vv. 8, 10, 11, 12, 14."}, {"pk": 2849745, "translation": "NET", "book": 42, "chapter": 3, "verse": 5, "text": " Every valley will be filled, and every mountain and hill will be brought low, and the crooked will be made straight, and the rough ways will be made smooth, ", "comment": "sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed."}, {"pk": 2849746, "translation": "NET", "book": 42, "chapter": 3, "verse": 6, "text": " and all humanity will see the salvation of God.\u2019\u201d", "comment": "tn Grk \u201call flesh.\u201d
sn A quotation from Isa 40:3\u20135. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5\u20136. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God\u2019s salvation (see also Luke 24:47)."}, {"pk": 2849747, "translation": "NET", "book": 42, "chapter": 3, "verse": 7, "text": "So John said to the crowds that came out to be baptized by him, \u201cYou offspring of vipers! Who warned you to flee from the coming wrath?", "comment": "tn Or \u201csnakes.\u201d
tn Grk \u201che\u201d; the referent (John) has been specified in the translation for clarity.
sn The crowds. It is interesting to trace references to \u201cthe crowd\u201d in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
sn The rebuke \u201cWho warned you to flee\u2026?\u201d compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out."}, {"pk": 2849748, "translation": "NET", "book": 42, "chapter": 3, "verse": 8, "text": "Therefore produce fruit that proves your repentance, and don\u2019t begin to say to yourselves, \u2018We have Abraham as our father.\u2019 For I tell you that God can raise up children for Abraham from these stones!", "comment": "sn We have Abraham as our father. John\u2019s warning to the crowds really assumes two things: (1) A number of John\u2019s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up \u201cchildren for Abraham from these stones\u201d if he wants to. Their disobedience will not threaten the realization of God\u2019s sovereign purposes.
sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
tn The verb here is \u03c0\u03bf\u03b9\u03ad\u03c9 (poiew; see v. 4).
tn Grk \u201cfruits.\u201d The plural Greek term \u03ba\u03b1\u03c1\u03c0\u03bf\u03cd\u03c2 has been translated with the collective singular \u201cfruit\u201d (so NIV; cf. Matt 3:8 where the singular \u03ba\u03b1\u03c1\u03c0\u03cc\u03c2 is found). Some other translations render the plural \u03ba\u03b1\u03c1\u03c0\u03bf\u03cd\u03c2 as \u201cfruits\u201d (e.g., NRSV, NASB, NAB, NKJV).
tn In other words, \u201cdo not even begin to think this.\u201d"}, {"pk": 2849749, "translation": "NET", "book": 42, "chapter": 3, "verse": 9, "text": "Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.\u201d", "comment": "tn Grk \u201cis\u201d; the present tense (\u1f10\u03ba\u03ba\u03cc\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9, ekkoptetai) has futuristic force here.
sn Even now the ax is laid at the root of the trees. The imagery of an \u201cax already laid at the root of the trees\u201d is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of \u201cfire\u201d serves to further heighten the intensity of the judgment referred to. It is John\u2019s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John\u2019s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1\u20132; Jer 2:21\u201322) and the image of an \u201cax\u201d is used to indicate God\u2019s judgment (Ps 74:5\u20136; Jer 46:22)."}, {"pk": 2849750, "translation": "NET", "book": 42, "chapter": 3, "verse": 10, "text": "So the crowds were asking him, \u201cWhat then should we do?\u201d", "comment": "tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the consequential nature of the people\u2019s response."}, {"pk": 2849751, "translation": "NET", "book": 42, "chapter": 3, "verse": 11, "text": "John answered them, \u201cThe person who has two tunics must share with the person who has none, and the person who has food must do likewise.\u201d", "comment": "tn Grk \u201cAnswering, he said to them.\u201d This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to \u201canswered them.\u201d
tn Grk \u201che\u201d; the referent (John) has been specified in the translation for clarity.
tn Or \u201cshirt\u201d (a long garment worn under the cloak next to the skin). The name for this garment (\u03c7\u03b9\u03c4\u1f7d\u03bd, citwn) presents some difficulty in translation. Most modern readers would not understand what a \u2018tunic\u2019 was any more than they would be familiar with a \u2018chiton.\u2019 On the other hand, attempts to find a modern equivalent are also a problem: \u201cShirt\u201d conveys the idea of a much shorter garment that covers only the upper body, and \u201cundergarment\u201d (given the styles of modern underwear) is more misleading still. \u201cTunic\u201d was therefore employed, but with a note to explain its nature."}, {"pk": 2849752, "translation": "NET", "book": 42, "chapter": 3, "verse": 12, "text": "Tax collectors also came to be baptized, and they said to him, \u201cTeacher, what should we do?\u201d", "comment": "sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John\u2019s call."}, {"pk": 2849753, "translation": "NET", "book": 42, "chapter": 3, "verse": 13, "text": "He told them, \u201cCollect no more than you are required to.\u201d", "comment": "tn Or \u201cthan you are ordered to.\u201d
tn In the Greek text \u03bc\u03b7\u03b4\u1f72\u03bd \u03c0\u03bb\u03ad\u03bf\u03bd (mhden pleon, \u201cno more\u201d) is in an emphatic position.sn By telling the tax collectors to collect no more than\u2026required John was calling for honesty and integrity in a business that was known for greed and dishonesty."}, {"pk": 2849754, "translation": "NET", "book": 42, "chapter": 3, "verse": 14, "text": "Then some soldiers also asked him, \u201cAnd as for us \u2014 what should we do?\u201d He told them, \u201cTake money from no one by violence or by false accusation, and be content with your pay.\u201d", "comment": "tn Grk \u201cAnd soldiers.\u201d
tn Or \u201cRob no one.\u201d The term \u03b4\u03b9\u03b1\u03c3\u03b5\u03af\u03c3\u03b7\u03c4\u03b5 (diaseishte) here refers to \u201cshaking someone.\u201d In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
tn The term translated \u201caccusation\u201d (\u03c3\u03c5\u03ba\u03bf\u03c6\u03b1\u03bd\u03c4\u1f75\u03c3\u03b7\u03c4\u03b5, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
tn Grk \u201cAnd what should we ourselves do?\u201d"}, {"pk": 2849755, "translation": "NET", "book": 42, "chapter": 3, "verse": 15, "text": "While the people were filled with anticipation and they all wondered whether perhaps John could be the Christ,", "comment": "tn Or \u201cwith expectation.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03b4\u03bf\u03ba\u1ff6\u03bd\u03c4\u03bf\u03c2 (prosdokwnto\") is taken temporally.sn The people were filled with anticipation because they were hoping God would send someone to deliver them.
tn Grk \u201cpondered in their hearts.\u201d
tn Grk \u201cin their hearts concerning John, (whether) perhaps he might be the Christ.\u201d The translation simplifies the style here.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:11."}, {"pk": 2849756, "translation": "NET", "book": 42, "chapter": 3, "verse": 16, "text": "John answered them all, \u201cI baptize you with water, but one more powerful than I am is coming \u2014 I am not worthy to untie the strap of his sandals. He will baptize you with the Holy Spirit and fire.", "comment": "tn Grk \u201cof whom I am not worthy.\u201dsn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ\u2019s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord\u2019s presence to purge and cleanse his people (e.g., Isa 4:4\u20135). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
tn Grk \u201canswered them all, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated.
tc A few mss (C D 892 1424 pc it ) add \u03b5\u1f30\u03c2 \u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1\u03bd (ei\" metanoian, \u201cfor repentance\u201d). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist\u2019s attempt to harmonize Luke\u2019s version with Matt 3:11.
tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, \u201cthe straps of his sandals,\u201d but it may be more emphatic to retain the singular here."}, {"pk": 2849757, "translation": "NET", "book": 42, "chapter": 3, "verse": 17, "text": "His winnowing fork is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, but the chaff he will burn up with inextinguishable fire.\u201d", "comment": "sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
tn Or \u201cgranary,\u201d \u201cbarn\u201d (referring to a building used to store a farm\u2019s produce rather than a building for housing livestock).
sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8\u201310; 66:24."}, {"pk": 2849758, "translation": "NET", "book": 42, "chapter": 3, "verse": 18, "text": "And in this way, with many other exhortations, John proclaimed good news to the people.", "comment": "tn On construction \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03ba\u03b1\u03af (men oun kai), see BDF \u00a7451.1.
tn Grk \u201che\u201d; the referent (John) has been specified in the translation for clarity."}, {"pk": 2849759, "translation": "NET", "book": 42, "chapter": 3, "verse": 19, "text": "But when John rebuked Herod the tetrarch because of Herodias, his brother\u2019s wife, and because of all the evil deeds that he had done,", "comment": "tn Or \u201cimmoralities.\u201d
sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
sn See the note on tetrarch in 3:1.
tc Several mss (A C K W \u03a8 33 565 579 1424 2542 al bo) read \u03c4\u1fc6\u03c2 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1f78\u03c2 \u03a6\u03b9\u03bb\u03af\u03c0\u03c0\u03bf\u03c5 \u03c4\u03bf\u1fe6 \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u1fe6 \u03b1\u1f50\u03c4\u03bf\u1fe6 (th\" gunaiko\" Filippou tou adelfou autou, \u201cthe wife of his brother Philip\u201d), specifying whose wife Herodias was. The addition of \u201cPhilip,\u201d however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.sn This marriage to his brother\u2019s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union."}, {"pk": 2849760, "translation": "NET", "book": 42, "chapter": 3, "verse": 20, "text": "Herod added this to them all: He locked up John in prison."}, {"pk": 2849761, "translation": "NET", "book": 42, "chapter": 3, "verse": 21, "text": "Now when all the people were baptized, Jesus also was baptized. And while he was praying, the heavens opened,", "comment": "tn Or \u201cthe sky\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven,\u201d depending on the context. In this context, although the word is singular, the English plural \u201cheavens\u201d connotes the Greek better than the singular \u201cheaven\u201d would, for the singular does not normally refer to the sky.
tn Grk \u201cand while Jesus was being baptized and praying.\u201d The first of these participles has been translated as a finite verb to be more consistent with English style.
tn Grk \u201cNow it happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated."}, {"pk": 2849762, "translation": "NET", "book": 42, "chapter": 3, "verse": 22, "text": "and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven, \u201cYou are my one dear Son; in you I take great delight.\u201d", "comment": "tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
tc Instead of \u201cYou are my one dear Son; in you I take great delight,\u201d one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with \u201cYou are my Son; today I have fathered you.\u201d But the weight of the ms testimony is against this reading.tn Or \u201cwith you I am well pleased.\u201dsn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of \u201c[in you I take] great delight\u201d), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32\u201333).
tn Grk \u201cmy beloved Son,\u201d or \u201cmy Son, the beloved [one].\u201d The force of \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03cc\u03c2 (agaphtos) is often \u201cpertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished\u201d (L&N 58.53; cf. also BDAG 7 s.v. 1)."}, {"pk": 2849763, "translation": "NET", "book": 42, "chapter": 3, "verse": 23, "text": "So Jesus, when he began his ministry, was about thirty years old. He was the son (as was supposed) of Joseph, the son of Heli,", "comment": "sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus\u2019 legal father, much like stepchildren can have when they are adopted by a second parent.
tn Grk \u201cof age, being.\u201d Due to the length and complexity of the Greek sentence, the participle \u1f64\u03bd (wn) has been translated as a finite verb with the pronoun \u201che\u201d supplied as subject, and a new sentence begun in the translation at this point.
tn The words \u201chis ministry\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.tn The construction of the genealogy is consistent throughout as a genitive article (\u03c4\u03bf\u1fe6, tou) marks sonship. Unlike Matthew\u2019s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew\u2019s does. Jesus has come for all races of humanity. Both genealogies go through David.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the summary nature of the statement."}, {"pk": 2849764, "translation": "NET", "book": 42, "chapter": 3, "verse": 24, "text": "the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,"}, {"pk": 2849765, "translation": "NET", "book": 42, "chapter": 3, "verse": 25, "text": "the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,"}, {"pk": 2849766, "translation": "NET", "book": 42, "chapter": 3, "verse": 26, "text": "the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,"}, {"pk": 2849767, "translation": "NET", "book": 42, "chapter": 3, "verse": 27, "text": "the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,", "comment": "sn On Zerubbabel see Ezra 2:2.
sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah\u2019s line (Jer 22:30) may be reflected here."}, {"pk": 2849768, "translation": "NET", "book": 42, "chapter": 3, "verse": 28, "text": "the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,"}, {"pk": 2849769, "translation": "NET", "book": 42, "chapter": 3, "verse": 29, "text": "the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,"}, {"pk": 2849770, "translation": "NET", "book": 42, "chapter": 3, "verse": 30, "text": "the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,"}, {"pk": 2849771, "translation": "NET", "book": 42, "chapter": 3, "verse": 31, "text": "the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David,", "comment": "sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David\u2019s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew\u2019s line is a \u201croyal and physical\u201d line, while Luke has a \u201croyal and legal\u201d line.
sn The mention of David begins a series of agreements with Matthew\u2019s line. The OT background is 1 Chr 2:1\u201315 and Ruth 4:18\u201322."}, {"pk": 2849772, "translation": "NET", "book": 42, "chapter": 3, "verse": 32, "text": "the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon,", "comment": "tc The reading \u03a3\u03b1\u03bb\u03ac (Sala, \u201cSala\u201d) is found in the best and earliest witnesses (\u00cc4 \u05d0* B sys sa). Almost all the rest of the mss (\u05d02 A D L \u0398 \u03a8 0102 [\u00cb1,13] 33 \u00cf latt syp,h bo) have \u03a3\u03b1\u03bb\u03bc\u1f7d\u03bd (Salmwn, \u201cSalmon\u201d), an assimilation to Matt 1:4\u20135 and 1 Chr 2:11 (LXX). \u201cIn view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form \u03a3\u03b1\u03bb\u03ac appears to embody a Syriac tradition\u201d (TCGNT 113)."}, {"pk": 2849773, "translation": "NET", "book": 42, "chapter": 3, "verse": 33, "text": "the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah,", "comment": "tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K \u0394 \u03a8 700 2542 pm); Adam, Admin, Arni (\u00cc4vid \u05d0* 1241 pc sa); and Amminadab, Admin, Arni (\u05d02 L X [\u0393] \u00cb13 pc). Deciding between these variants is quite difficult. The reading \u201cAmminadab, Aram\u201d is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading \u201cAmminadab, Admin, Arni,\u201d although a decision is quite difficult because of the lack of strong external support."}, {"pk": 2849774, "translation": "NET", "book": 42, "chapter": 3, "verse": 34, "text": "the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,", "comment": "sn The list now picks up names from Gen 11:10\u201326; 5:1\u201332; 1 Chr 1:1\u201326, especially 1:24\u201326."}, {"pk": 2849775, "translation": "NET", "book": 42, "chapter": 3, "verse": 35, "text": "the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,"}, {"pk": 2849776, "translation": "NET", "book": 42, "chapter": 3, "verse": 36, "text": "the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,", "comment": "tc It is possible that the name \u039a\u03b1\u03ca\u03bd\u03ac\u03bc (Kainam) should be omitted, since two key mss, \u00cc75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: \u05d0 B L \u00cb1 33 (\u039a\u03b1\u03ca\u03bd\u03ac\u03bc), A \u0398 \u03a8 0102 \u00cb13 \u00cf (\u039a\u03b1\u03ca\u03bd\u03ac\u03bd, Kainan). The translation above has adopted the more common spelling \u201cCainan,\u201d although it is based on the reading \u039a\u03b1\u03ca\u03bd\u03ac\u03bc."}, {"pk": 2849777, "translation": "NET", "book": 42, "chapter": 3, "verse": 37, "text": "the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Kenan,", "comment": "sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).
sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12)."}, {"pk": 2849778, "translation": "NET", "book": 42, "chapter": 3, "verse": 38, "text": "the son of Enosh, the son of Seth, the son of Adam, the son of God.", "comment": "sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God\u2019s image, so this phrase could be read as appositional (\u201cAdam, that is, the son of God\u201d). See Acts 17:28\u201329."}, {"pk": 2849779, "translation": "NET", "book": 42, "chapter": 4, "verse": 1, "text": "Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led by the Spirit in the wilderness,", "comment": "sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
tc Most mss (A \u0398 \u039e \u03a8 0102 \u00cb1,13 33 \u00cf lat) read \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u1f14\u03c1\u03b7\u03bc\u03bf\u03bd (ei\" thn erhmon, \u201cinto the wilderness\u201d), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (\u1f10\u03bd \u03c4\u1fc7 \u1f10\u03c1\u1f75\u03bc\u1ff3, en th ejrhmw) is found in overall better witnesses (\u00cc4vid,7,75vid \u05d0 B D L W 579 892 1241 pc it).
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate continuity with the previous topic.
tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity.
tn Or \u201cdesert.\u201d"}, {"pk": 2849780, "translation": "NET", "book": 42, "chapter": 4, "verse": 2, "text": "where for forty days he endured temptations from the devil. He ate nothing during those days, and when they were completed, he was famished.", "comment": "tn Grk \u201cin the desert, for forty days being tempted.\u201d The participle \u03c0\u03b5\u03b9\u03c1\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (peirazomeno\") has been translated as an adverbial clause in English to avoid a run-on sentence with a second \u201cand.\u201d Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
tn The Greek word here is \u03c3\u03c5\u03bd\u03c4\u03b5\u03bb\u03b5\u03c3\u03b8\u03b5\u03af\u03c3\u03c9\u03bd (suntelesqeiswn) from the verb \u03c3\u03c5\u03bd\u03c4\u03b5\u03bb\u03ad\u03c9 (suntelew).sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God\u2019s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning \u201cto perfect\u201d) Heb 2:10; 5:8\u20139; 7:28.
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849781, "translation": "NET", "book": 42, "chapter": 4, "verse": 3, "text": "The devil said to him, \u201cIf you are the Son of God, command this stone to become bread.\u201d", "comment": "tn This is a first class condition: \u201cIf (and let\u2019s assume that you are) the Son of God\u2026\u201d
tn Grk \u201csay to this stone that it should become bread.\u201d"}, {"pk": 2849782, "translation": "NET", "book": 42, "chapter": 4, "verse": 4, "text": "Jesus answered him, \u201cIt is written, \u2018Man does not live by bread alone.\u2019\u201d", "comment": "tn Or \u201ca person.\u201d The Greek word \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (Jo anqrwpo\") is used generically for humanity. The translation \u201cman\u201d is used because the emphasis in Jesus\u2019 response seems to be on his dependence on God as a man.
tc Most mss (A [D] \u0398 \u03a8 [0102] \u00cb1,13 33 \u00cf latt) complete the citation with \u1f00\u03bb\u03bb\u1fbf \u1f10\u03c0\u1f76 \u03c0\u03b1\u03bd\u03c4\u1f76 \u1fe5\u1f75\u03bc\u03b1\u03c4\u03b9 \u03b8\u03b5\u03bf\u1fe6 (ajll\u2019 ejpi panti rJhmati qeou, \u201cbut by every word from God\u201d), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in \u05d0 B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.sn A quotation from Deut 8:3. Jesus will live by doing God\u2019s will, and will take no shortcuts."}, {"pk": 2849783, "translation": "NET", "book": 42, "chapter": 4, "verse": 5, "text": "Then the devil led him up to a high place and showed him in a flash all the kingdoms of the world.", "comment": "tn Grk \u201che.\u201d
tn \u201cA high place\u201d is not in the Greek text but has been supplied for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. sn The order of Luke\u2019s temptations differs from Matthew\u2019s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke\u2019s later account. The temporal markers in Matthew\u2019s account are also slightly more specific.
tc Most mss (\u05d01 A [D W] \u0398 \u03a8 0102 \u00cb1,[13] 33 700 2542 \u00cf it) refer to Jesus being taken up \u201cto a high mountain\u201d (with many of these also explicitly adding \u201cthe devil\u201d) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (\u05d0* B L 1241 pc) is the reason it should be omitted from Luke."}, {"pk": 2849784, "translation": "NET", "book": 42, "chapter": 4, "verse": 6, "text": "And he said to him, \u201cTo you I will grant this whole realm \u2014 and the glory that goes along with it, for it has been relinquished to me, and I can give it to anyone I wish.", "comment": "tn Or \u201cauthority.\u201d BDAG 353 s.v. \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 6 suggests, concerning this passage, that the term means \u201cthe sphere in which the power is exercised, domain.\u201d Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (\u201cit\u201d) makes clear, for the singular refers to the realm itself.
tn For the translation of \u03c0\u03b1\u03c1\u03b1\u03b4\u03ad\u03b4\u03bf\u03c4\u03b1\u03b9 (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
tn Grk \u201cAnd the devil.\u201d
sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, \u201cLook what you can have!\u201d"}, {"pk": 2849785, "translation": "NET", "book": 42, "chapter": 4, "verse": 7, "text": "So then, if you will worship me, all this will be yours.\u201d", "comment": "tn One could translate this phrase \u201cit will all be yours.\u201d The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
tn This is a third class condition: \u201cIf you worship me (and I am not saying whether you will or will not)\u2026\u201d
tn Or \u201cwill prostrate yourself in worship before\u2026\u201d The verb \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03ad\u03c9 (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56."}, {"pk": 2849786, "translation": "NET", "book": 42, "chapter": 4, "verse": 8, "text": "Jesus answered him, \u201cIt is written, \u2018You are to worship the Lord your God and serve only him.\u2019\u201d", "comment": "sn A quotation from Deut 6:13. The word \u201conly\u201d is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
tn Or \u201cYou will prostrate yourself in worship before\u2026\u201d The verb \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03ad\u03c9 (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
tc Most mss, especially the later ones (A \u0398 \u03a8 0102 \u00cb13 \u00cf it), have \u201cGet behind me, Satan!\u201d at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add \u1f40\u03c0\u03af\u03c3\u03c9 \u03bc\u03bf\u03c5 to read \u1f55\u03c0\u03b1\u03b3\u03b5 \u1f40\u03c0\u03af\u03c3\u03c9 \u03bc\u03bf\u03c5, \u03c3\u03b1\u03c4\u03b1\u03bd\u1fb6 [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.
tn Grk \u201cAnd Jesus.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tc Most later mss (A \u0398 0102 \u00cf) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from \u201cthe Lord your God\u201d as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position."}, {"pk": 2849787, "translation": "NET", "book": 42, "chapter": 4, "verse": 9, "text": "Then the devil brought him to Jerusalem, had him stand on the highest point of the temple, and said to him, \u201cIf you are the Son of God, throw yourself down from here,", "comment": "tn Grk \u201cand stood him.\u201d
tn This is another first class condition, as in v. 3.
tn Grk \u201che\u201d; the referent (the devil) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The reference to the highest point of the temple probably refers to the one point on the temple\u2019s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple\u2019s high gate."}, {"pk": 2849788, "translation": "NET", "book": 42, "chapter": 4, "verse": 10, "text": "for it is written, \u2018He will command his angels concerning you, to protect you,\u2019", "comment": "sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage)."}, {"pk": 2849789, "translation": "NET", "book": 42, "chapter": 4, "verse": 11, "text": "and \u2018with their hands they will lift you up, so that you will not strike your foot against a stone.\u2019\u201d", "comment": "sn A quotation from Ps 91:12."}, {"pk": 2849790, "translation": "NET", "book": 42, "chapter": 4, "verse": 12, "text": "Jesus answered him, \u201cIt is said, \u2018You are not to put the Lord your God to the test.\u2019\u201d", "comment": "sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God\u2019s faithfulness should not be put to the test, but is rather a given.
tn Grk \u201cAnd Jesus.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cJesus, answering, said to him.\u201d This is redundant in English and has been simplified to \u201cJesus answered him.\u201d"}, {"pk": 2849791, "translation": "NET", "book": 42, "chapter": 4, "verse": 13, "text": "So when the devil had completed every temptation, he departed from him until a more opportune time.", "comment": "tn Grk \u201cuntil a favorable time.\u201dsn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26\u201339; 11:14\u201323).
tn Grk \u201che\u201d; the referent (the devil) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate a summary."}, {"pk": 2849792, "translation": "NET", "book": 42, "chapter": 4, "verse": 14, "text": "Then Jesus, in the power of the Spirit, returned to Galilee, and news about him spread throughout the surrounding countryside.", "comment": "tn Grk \u201call the surrounding region.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus\u2019 association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
tn Grk \u201cwent out.\u201d"}, {"pk": 2849793, "translation": "NET", "book": 42, "chapter": 4, "verse": 15, "text": "He began to teach in their synagogues and was praised by all.", "comment": "tn Grk \u201cbeing glorified.\u201d The participle \u03b4\u03bf\u03be\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (doxazomeno\") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb \u03b4\u03bf\u03be\u03ac\u03b6\u03c9 (doxazw) of Jesus.
sn The next incident in Luke 4:16\u201330 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
tn The imperfect verb has been translated ingressively.
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849794, "translation": "NET", "book": 42, "chapter": 4, "verse": 16, "text": "Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn Nazareth was Jesus\u2019 hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201caccording to his custom.\u201d
sn See the note on synagogues in 4:15.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849795, "translation": "NET", "book": 42, "chapter": 4, "verse": 17, "text": "and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,", "comment": "tn Grk \u201cAnd unrolling the scroll he found.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
tn Grk \u201copening,\u201d but a scroll of this period would have to be unrolled. The participle \u1f00\u03bd\u03b1\u03c0\u03c4\u03cd\u03be\u03b1\u03c2 (anaptuxa\") has been translated as a finite verb due to the requirements of contemporary English style."}, {"pk": 2849796, "translation": "NET", "book": 42, "chapter": 4, "verse": 18, "text": "\u201cThe Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, ", "comment": "sn The essence of Jesus\u2019 messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn\u2019t just proclaim the message \u2013 he brings the deliverance. The word translated set free is the same Greek word (\u1f04\u03c6\u03b5\u03c3\u03b9\u03c2, afesi\") translated release earlier in the verse.
sn The phrase he has anointed me is an allusion back to Jesus\u2019 baptism in Luke 3:21\u201322.
sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus\u2019 desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11\u201325). Jesus is commissioned to do this.
tc The majority of mss, especially the later Byzantines, include the phrase \u201cto heal the brokenhearted\u201d at this point (A \u0398 \u03a8 0102 \u00cb1 \u00cf). The phrase is lacking in several weighty mss (\u05d0 B D L W \u039e \u00cb13 33 579 700 892* pc lat sys co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.
sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77\u201379; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77\u201379; 18:35\u201343).
sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77\u201379; 18:35\u201343).
tn Grk \u201cto evangelize,\u201d \u201cto preach the gospel.\u201d"}, {"pk": 2849797, "translation": "NET", "book": 42, "chapter": 4, "verse": 19, "text": "to proclaim the year of the Lord\u2019s favor.\u201d ", "comment": "sn The year of the Lord\u2019s favor (Grk \u201cthe acceptable year of the Lord\u201d) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
sn A quotation from Isa 61:1\u20132a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free."}, {"pk": 2849798, "translation": "NET", "book": 42, "chapter": 4, "verse": 20, "text": "Then he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on him.", "comment": "tn Or \u201cgazing at,\u201d \u201cstaring at.\u201d
tn Grk \u201cclosing,\u201d but a scroll of this period would have to be rolled up. The participle \u03c0\u03c4\u03cd\u03be\u03b1\u03c2 (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
tn Grk \u201cAnd closing.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the transition to a new topic."}, {"pk": 2849799, "translation": "NET", "book": 42, "chapter": 4, "verse": 21, "text": "Then he began to tell them, \u201cToday this scripture has been fulfilled even as you heard it being read.\u201d", "comment": "tn Grk \u201cin your hearing.\u201d
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn See the note on today in 2:11."}, {"pk": 2849800, "translation": "NET", "book": 42, "chapter": 4, "verse": 22, "text": "All were speaking well of him, and were amazed at the gracious words coming out of his mouth. They said, \u201cIsn\u2019t this Joseph\u2019s son?\u201d", "comment": "tn Grk \u201cAnd all.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cAnd they.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus\u2019 response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter\u2019s son make such an offer? That was their real question."}, {"pk": 2849801, "translation": "NET", "book": 42, "chapter": 4, "verse": 23, "text": "Jesus said to them, \u201cNo doubt you will quote to me the proverb, \u2018Physician, heal yourself!\u2019 and say, \u2018What we have heard that you did in Capernaum, do here in your hometown too.\u2019\u201d", "comment": "tn Grk \u201cAnd he\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a \u201cProve it to us!\u201d mentality that Jesus says the people have.
sn The remark \u201cWhat we have heard that you did at Capernaum\u201d makes many suspect that Luke has moved this event forward in sequence to typify what Jesus\u2019 ministry was like, since the ministry in Capernaum follows in vv. 31\u201344. The location of this event in the parallel of Mark 6:1\u20136 also suggests this transposition.map For location see Map1-D2; Map2-C3; Map3-B2."}, {"pk": 2849802, "translation": "NET", "book": 42, "chapter": 4, "verse": 24, "text": "And he added, \u201cI tell you the truth, no prophet is acceptable in his hometown.", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201csaid,\u201d but since this is a continuation of previous remarks, \u201cadded\u201d is used here.
sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (\u03b4\u03b5\u03ba\u03c4\u03cc\u03c2, dektos), which also occurs in v. 19: Jesus has declared the \u201cacceptable\u201d year of the Lord (here translated year of the Lord\u2019s favor), but he is not \u201caccepted\u201d by the people of his own hometown."}, {"pk": 2849803, "translation": "NET", "book": 42, "chapter": 4, "verse": 25, "text": "But in truth I tell you, there were many widows in Israel in Elijah\u2019s days, when the sky was shut up three and a half years, and there was a great famine over all the land.", "comment": "sn Elijah\u2019s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel\u2019s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17\u201318.
tn Or \u201cthe heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven,\u201d depending on the context. Since the context here refers to a drought (which produced the famine), \u201csky\u201d is preferable.
tn Grk \u201cas.\u201d The particle \u1f61\u03c2 can also function temporally (see BDAG 1105-6 s.v. 8)."}, {"pk": 2849804, "translation": "NET", "book": 42, "chapter": 4, "verse": 26, "text": "Yet Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast.
sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9\u201324). Jesus\u2019 point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.map For location see Map1-A1; JP3-F3; JP4-F3."}, {"pk": 2849805, "translation": "NET", "book": 42, "chapter": 4, "verse": 27, "text": "And there were many lepers in Israel in the time of the prophet Elisha, yet none of them was cleansed except Naaman the Syrian.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast.
sn The reference to Naaman the Syrian (see 2 Kgs 5:1\u201324) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God\u2019s work, but it will still go on without them.
sn On Elisha see 2 Kgs 5:1\u201314."}, {"pk": 2849806, "translation": "NET", "book": 42, "chapter": 4, "verse": 28, "text": "When they heard this, all the people in the synagogue were filled with rage.", "comment": "tn The words \u201cthe people\u201d are not in the Greek text but have been supplied."}, {"pk": 2849807, "translation": "NET", "book": 42, "chapter": 4, "verse": 29, "text": "They got up, forced him out of the town, and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff.", "comment": "tn Grk \u201ccast.\u201d
tn Or \u201ccity.\u201d
tn The Greek conjunction \u1f65\u03c3\u03c4\u03b5 (Jwste) here indicates their purpose.
sn The attempt to throw him down the cliff looks like \u201clynch law,\u201d but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned."}, {"pk": 2849808, "translation": "NET", "book": 42, "chapter": 4, "verse": 30, "text": "But he passed through the crowd and went on his way.", "comment": "tn Grk \u201ctheir midst.\u201d
tn The verb \u03c0\u03bf\u03c1\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 (poreuomai) in Luke often suggests divine direction, \u201cto go in a led direction\u201d (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9\u201319."}, {"pk": 2849809, "translation": "NET", "book": 42, "chapter": 4, "verse": 31, "text": "So he went down to Capernaum, a town in Galilee, and on the Sabbath he began to teach the people.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
tn Grk \u201cthem\u201d; the referent (the people) has been specified in the translation for clarity.
tn Or \u201ccity.\u201d
sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus\u2019 Galilean ministry.map For location see Map1-D2; Map2-C3; Map3-B2."}, {"pk": 2849810, "translation": "NET", "book": 42, "chapter": 4, "verse": 32, "text": "They were amazed at his teaching, because he spoke with authority.", "comment": "tn Grk \u201cAnd they.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn They were amazed. The astonishment shown here is like that in Luke 2:48.
tn Grk \u201cbecause his word was.\u201d
sn Jesus\u2019 teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one\u2019s point. Apparently Jesus addressed the issues in terms of his own understanding."}, {"pk": 2849811, "translation": "NET", "book": 42, "chapter": 4, "verse": 33, "text": "Now in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
tn Grk \u201chaving an unclean, demonic spirit,\u201d that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an \u201cunclean spirit.\u201d
sn See the note on synagogues in 4:15."}, {"pk": 2849812, "translation": "NET", "book": 42, "chapter": 4, "verse": 34, "text": "\u201cHa! Leave us alone, Jesus the Nazarene! Have you come to destroy us? I know who you are \u2014 the Holy One of God.\u201d", "comment": "sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God\u2019s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
tn Grk \u201cWhat to us and to you?\u201d This is an idiom meaning, \u201cWe have nothing to do with one another,\u201d or \u201cWhy bother us!\u201d The phrase \u03c4\u03af \u1f21\u03bc\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c3\u03bf\u03af (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. \u1f10\u03b3\u1f7d). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say \u201cWhat to me and to you?\u201d meaning, \u201cWhat have I done to you that you should do this to me?\u201d (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, \u201cWhat to me and to you?\u201d meaning, \u201cThat is your business, how am I involved?\u201d (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: \u201cLeave me alone\u2026.\u201d For a very similar expression, see Luke 8:28 and (in a different context) John 2:4."}, {"pk": 2849813, "translation": "NET", "book": 42, "chapter": 4, "verse": 35, "text": "But Jesus rebuked him: \u201cSilence! Come out of him!\u201d Then, after the demon threw the man down in their midst, he came out of him without hurting him.", "comment": "tn Grk \u201chim\u201d; the referent (the man) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast involved in Jesus\u2019 reply.
tn Grk \u201crebuked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated.
sn The command Come out of him! is an example of Jesus\u2019 authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else\u2019s name.
sn The departure of the evil spirit from the man without hurting him shows Jesus\u2019 total deliverance and protection of this individual."}, {"pk": 2849814, "translation": "NET", "book": 42, "chapter": 4, "verse": 36, "text": "They were all amazed and began to say to one another, \u201cWhat\u2019s happening here? For with authority and power he commands the unclean spirits, and they come out!\u201d", "comment": "tn Grk \u201cWhat is this word?\u201d The Greek term \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) has a wide range of meaning. Here it seems to mean, \u201cWhat is this matter?\u201d More idiomatically it would be, \u201cWhat\u2019s going on here?!\u201d
tn Grk \u201cAnd they.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn This imperfect verb has been translated as an ingressive imperfect.
sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum."}, {"pk": 2849815, "translation": "NET", "book": 42, "chapter": 4, "verse": 37, "text": "So the news about him spread into all areas of the region.", "comment": "sn Given Luke 4:31, the phrase the region is a reference to Galilee.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate resultative nature of the action.
tn That is, \u201cinformation concerning a person or an event \u2013 \u2018report, news, word, information\u2019\u201d (L&N 33.211)."}, {"pk": 2849816, "translation": "NET", "book": 42, "chapter": 4, "verse": 38, "text": "After Jesus left the synagogue, he entered Simon\u2019s house. Now Simon\u2019s mother-in-law was suffering from a high fever, and they asked Jesus to help her.", "comment": "tn Grk \u201cthey asked him about her.\u201d It is clear from the context that they were concerned about her physical condition. The verb \u201cto help\u201d in the translation makes this explicit.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cArising from the synagogue, he entered.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c2 (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849817, "translation": "NET", "book": 42, "chapter": 4, "verse": 39, "text": "So he stood over her, commanded the fever, and it left her. Immediately she got up and began to serve them.", "comment": "tn The imperfect verb has been translated ingressively.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the resultative nature of Jesus\u2019 actions.
tn Or \u201crebuked,\u201d but \u201crebuke\u201d implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus\u2019 power over sickness and should not be construed as an exorcism.
tn Grk \u201cand immediately.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03b4\u03ad (de) has not been translated here. Instead a new sentence is started in the translation.sn The note that this happened immediately shows the speed and totality of the recovery."}, {"pk": 2849818, "translation": "NET", "book": 42, "chapter": 4, "verse": 40, "text": "As the sun was setting, all those who had any relatives sick with various diseases brought them to Jesus. He placed his hands on every one of them and healed them.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201ceveryone, as many as had those being sick.\u201d The use of \u03b5\u1f36\u03c7\u03bf\u03bd (eicon, \u201chad\u201d) suggests that the subject of the accusative participle \u1f00\u03c3\u03b8\u03b5\u03bd\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2 (asqenountas, \u201cthose being sick\u201d) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
tn Or \u201claid.\u201d The participle \u1f10\u03c0\u03b9\u03c4\u03b5\u03b8\u03b5\u03af\u03c2 (epiteqei\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2849819, "translation": "NET", "book": 42, "chapter": 4, "verse": 41, "text": "Demons also came out of many, crying out, \u201cYou are the Son of God!\u201d But he rebuked them, and would not allow them to speak, because they knew that he was the Christ.", "comment": "tc Most mss (A Q \u0398 \u03a8 0102 \u00cb1,13 \u00cf) read \u201cthe Christ, the Son of God.\u201d But the earliest and best mss, along with several other witnesses (\u05d0 B C D L W \u039e 33 579 700 1241 2542 lat sa), lack \u201cthe Christ\u201d here. It is likely that later scribes wished to bring the demons\u2019 confession in line with what Luke says they knew later in the verse.
sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
tn Grk \u201ccrying out and saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b1 (legonta) is redundant in English and has not been translated here.
tn Or \u201ccommanded,\u201d but \u201crebuke\u201d implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66\u201371).
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11."}, {"pk": 2849820, "translation": "NET", "book": 42, "chapter": 4, "verse": 42, "text": "The next morning Jesus departed and went to a deserted place. Yet the crowds were seeking him, and they came to him and tried to keep him from leaving them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate that the crowds still sought Jesus in spite of his withdrawal.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cWhen it became day.\u201d"}, {"pk": 2849821, "translation": "NET", "book": 42, "chapter": 4, "verse": 43, "text": "But Jesus said to them, \u201cI must proclaim the good news of the kingdom of God to the other towns too, for that is what I was sent to do.\u201d", "comment": "tn Or \u201ccities.\u201d
sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus\u2019 preaching.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cbecause for this purpose I was sent.\u201d
sn Jesus was sent by God for this purpose. This is the language of divine commission.
tn Here \u03b4\u03b5\u1fd6 (dei, \u201cit is necessary\u201d) indicates divine commission (cf. Luke 2:49)."}, {"pk": 2849822, "translation": "NET", "book": 42, "chapter": 4, "verse": 44, "text": "So he continued to preach in the synagogues of Judea.", "comment": "tc Most mss (A D \u0398 \u03a8 \u00cb13 33 \u00cf latt) have \u201cof Galilee\u201d; others, \u201cof the Jews\u201d (W). \u201cJudea\u201d (read by \u00cc75 \u05d0 B Q 579 892 pc sa, and [with minor variation] C L \u00cb1 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. \u201cGalilee\u201d is an assimilation to Mark 1:39 and Matt 4:23.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the summarization."}, {"pk": 2849823, "translation": "NET", "book": 42, "chapter": 5, "verse": 1, "text": "Now Jesus was standing by the Lake of Gennesaret, and the crowd was pressing around him to hear the word of God.", "comment": "sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
tn Grk \u201cNow it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus\u2019 every word."}, {"pk": 2849824, "translation": "NET", "book": 42, "chapter": 5, "verse": 2, "text": "He saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.", "comment": "tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849825, "translation": "NET", "book": 42, "chapter": 5, "verse": 3, "text": "He got into one of the boats, which was Simon\u2019s, and asked him to put out a little way from the shore. Then Jesus sat down and taught the crowds from the boat.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201csitting down\u201d; the participle \u03ba\u03b1\u03b8\u03af\u03c3\u03b1\u03c2 (kaqisa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cGetting into\u201d; the participle \u1f10\u03bc\u03b2\u03ac\u03c2 (embas) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2849826, "translation": "NET", "book": 42, "chapter": 5, "verse": 4, "text": "When he had finished speaking, he said to Simon, \u201cPut out into the deep water and lower your nets for a catch.\u201d", "comment": "tn Or \u201clet down.\u201d The verb here is plural, so this is a command to all in the boat, not just Peter."}, {"pk": 2849827, "translation": "NET", "book": 42, "chapter": 5, "verse": 5, "text": "Simon answered, \u201cMaster, we worked hard all night and caught nothing! But at your word I will lower the nets.\u201d", "comment": "tn Or \u201clet down.\u201d
tn Grk \u201cAnd Simon.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201canswering, Simon said.\u201d This is redundant in contemporary English and has been simplified in the translation to \u201cSimon answered.\u201d
tn The word \u1f10\u03c0\u03b9\u03c3\u03c4\u03ac\u03c4\u03b7\u03c2 is a term of respect for a person of high status (see L&N 87.50).
tn The expression \u201cat your word,\u201d which shows Peter\u2019s obedience, stands first in the Greek clause for emphasis."}, {"pk": 2849828, "translation": "NET", "book": 42, "chapter": 5, "verse": 6, "text": "When they had done this, they caught so many fish that their nets started to tear.", "comment": "tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF \u00a7338.1).
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849829, "translation": "NET", "book": 42, "chapter": 5, "verse": 7, "text": "So they motioned to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink.", "comment": "tn This infinitive conveys the idea that the boats were at the point of sinking.
tn That is, \u201cthey signaled by making gestures\u201d (L&N 33.485).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate consequential nature of the action."}, {"pk": 2849830, "translation": "NET", "book": 42, "chapter": 5, "verse": 8, "text": "But when Simon Peter saw it, he fell down at Jesus\u2019 knees, saying, \u201cGo away from me, Lord, for I am a sinful man!\u201d", "comment": "sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (\u201cGo away from me\u201d). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
sn Lord is a term of high respect in this context. God\u2019s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force."}, {"pk": 2849831, "translation": "NET", "book": 42, "chapter": 5, "verse": 9, "text": "For Peter and all who were with him were astonished at the catch of fish that they had taken,", "comment": "sn An explanatory conjunction (For) makes it clear that Peter\u2019s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
sn In the Greek text, this term is in an emphatic position.
tn Grk \u201che\u201d; the referent (Peter) has been specified in the translation for clarity."}, {"pk": 2849832, "translation": "NET", "book": 42, "chapter": 5, "verse": 10, "text": "and so were James and John, Zebedee\u2019s sons, who were Simon\u2019s business partners. Then Jesus said to Simon, \u201cDo not be afraid; from now on you will be catching people.\u201d", "comment": "tn The Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used here in a generic sense, referring to both men and women, thus \u201cpeople.\u201dsn The kind of fishing envisioned was net \u2013 not line \u2013 fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus\u2019 point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new \u201ccatch\u201d (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement \u201cYou will be catching people\u201d Jesus turns the miracle into a metaphor for mission.
sn From now on is a common Lukan expression, see Luke 1:48.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cbusiness associates.\u201d"}, {"pk": 2849833, "translation": "NET", "book": 42, "chapter": 5, "verse": 11, "text": "So when they had brought their boats to shore, they left everything and followed him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of Jesus\u2019 pronouncement.
sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one\u2019s life."}, {"pk": 2849834, "translation": "NET", "book": 42, "chapter": 5, "verse": 12, "text": "While Jesus was in one of the towns, a man came to him who was covered with leprosy. When he saw Jesus, he bowed down with his face to the ground and begged him, \u201cLord, if you are willing, you can make me clean.\u201d", "comment": "sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45\u201346).
tn Grk \u201che fell on his face\u201d; an idiom for bowing down with one\u2019s face to the ground.
tn Grk \u201cand begged him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated.
tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
tn Grk \u201cfull of leprosy\u201d (an idiom for a severe condition).
tn Grk \u201cAnd seeing.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03b4\u03ad (de) has not been translated here. The participle \u1f30\u03b4\u1f7d\u03bd (idwn) has been taken temporally.
tn Grk \u201cAnd it happened that while.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201ccities.\u201d
tn Grk \u201ctowns, behold, a man covered with leprosy.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou, \u201cbehold\u201d) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2849835, "translation": "NET", "book": 42, "chapter": 5, "verse": 13, "text": "So he stretched out his hand and touched him, saying, \u201cI am willing. Be clean!\u201d And immediately the leprosy left him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the response of Jesus to the man\u2019s request.
sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega\u2019im 3.1; 11.1; 12.1; 13.6-12)."}, {"pk": 2849836, "translation": "NET", "book": 42, "chapter": 5, "verse": 14, "text": "Then he ordered the man to tell no one, but commanded him, \u201cGo and show yourself to a priest, and bring the offering for your cleansing, as Moses commanded, as a testimony to them.\u201d", "comment": "tn Grk \u201chim\u201d; the referent (the man) has been specified in the translation for clarity.
tn Or \u201cas an indictment against them\u201d; or \u201cas proof to the people.\u201d This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
sn On the phrase as Moses commanded see Lev 14:1\u201332.
tn The words \u201cthe offering\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Grk \u201cGoing, show.\u201d The participle \u1f00\u03c0\u03b5\u03bb\u03b8\u1f7d\u03bd (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
tn The words \u201ccommanded him\u201d are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus\u2019 healings from becoming the central focus of the people\u2019s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles."}, {"pk": 2849837, "translation": "NET", "book": 42, "chapter": 5, "verse": 15, "text": "But the news about him spread even more, and large crowds were gathering together to hear him and to be healed of their illnesses.", "comment": "sn That is, in spite of Jesus\u2019 instructions to the man to tell no one about the healing (v. 14).
tn The word \u201chim\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2849838, "translation": "NET", "book": 42, "chapter": 5, "verse": 16, "text": "Yet Jesus himself frequently withdrew to the wilderness and prayed.", "comment": "tn Here \u03b1\u1f50\u03c4\u03cc\u03c2 (autos) has been translated reflexively.
tn Or \u201cdesert.\u201d
tn Grk \u201cwas withdrawing\u201d (\u1f26\u03bd \u1f51\u03c0\u03bf\u03c7\u03c9\u03c1\u1ff6\u03bd, hn jJupocwrwn). The adverb \u201cfrequently\u201d has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: \u201che began to withdraw.\u201d See ExSyn 542-43."}, {"pk": 2849839, "translation": "NET", "book": 42, "chapter": 5, "verse": 17, "text": "Now on one of those days, while he was teaching, there were Pharisees and teachers of the law sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), and the power of the Lord was with him to heal.", "comment": "sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cAnd it happened that on.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called \u201cexperts in the law\u201d (Grk \u201cscribes\u201d) in v. 21.
tc Most mss (A C D [K] \u0398 \u03a8 \u00cb1,13 33 \u00cf latt bo) read \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 (autous) instead of \u03b1\u1f50\u03c4\u03cc\u03bd (auton) here. If original, this plural pronoun would act as the direct object of the infinitive \u1f30\u1fb6\u03c3\u03b8\u03b1\u03b9 (iasqai, \u201cto heal\u201d). However, the reading with the singular pronoun \u03b1\u1f50\u03c4\u03cc\u03bd, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (\u05d0 B L W al sa). Internally, it is probable that scribes changed the singular \u03b1\u1f50\u03c4\u03cc\u03bd to the plural \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading."}, {"pk": 2849840, "translation": "NET", "book": 42, "chapter": 5, "verse": 18, "text": "Just then some men showed up, carrying a paralyzed man on a stretcher. They were trying to bring him in and place him before Jesus.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201ca man who was paralyzed\u201d; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd (kai idou) has been translated as \u201cjust then\u201d to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers\u2019 appearance.
tn Traditionally, \u201con a bed,\u201d but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, \u03ba\u03bb\u03af\u03bd\u03b7 (klinh) may be translated \u201cbed, couch, cot, stretcher, or bier\u201d (in the case of a corpse). See L&N 6.106.
tn Grk \u201cstretcher, and.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation."}, {"pk": 2849841, "translation": "NET", "book": 42, "chapter": 5, "verse": 19, "text": "But since they found no way to carry him in because of the crowd, they went up on the roof and let him down on the stretcher through the roof tiles right in front of Jesus.", "comment": "tn Grk \u201cin the midst.\u201d
tn Grk \u201cBut finding.\u201d The participle \u03b5\u1f51\u03c1\u03cc\u03bd\u03c4\u03b5\u03c2 (Jeuronte\") has been translated as a causal adverbial participle.
sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
tn This word, \u03ba\u03bb\u03b9\u03bd\u03af\u03b4\u03b9\u03bf\u03bd (klinidion), is a different Greek word than the one used in the previous verse (\u03ba\u03bb\u03af\u03bd\u03b7, klinh). In this context both may be translated \u201cstretcher\u201d (see L&N 6.106 and 6.107).
tn There is a translational problem at this point in the text. The term Luke uses is \u03ba\u03ad\u03c1\u03b1\u03bc\u03bf\u03c2 (keramo\"). It can in certain contexts mean \u201cclay,\u201d but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is \u201croof tile\u201d (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported \u201ca second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw\u201d (J. F. Strange and H. Shanks, \u201cHas the House Where Jesus Stayed in Capernaum Been Found?\u201d BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way."}, {"pk": 2849842, "translation": "NET", "book": 42, "chapter": 5, "verse": 20, "text": "When Jesus saw their faith he said, \u201cFriend, your sins are forgiven.\u201d", "comment": "sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
tn Grk \u201cMan, your sins are forgiven you.\u201d Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect \u1f00\u03c6\u03ad\u03c9\u03bd\u03c4\u03b1\u03b9 and the personal pronoun \u03c3\u03bf\u03b9 which together combine to heighten the subjective aspect of the experience of forgiveness. The \u03c3\u03bf\u03b9 has been omitted in translation in light of normal English style.sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
tn Grk \u201cMan,\u201d but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means \u201cfriend\u201d (see BDAG 82 s.v. \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 8).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849843, "translation": "NET", "book": 42, "chapter": 5, "verse": 21, "text": "Then the experts in the law and the Pharisees began to think to themselves, \u201cWho is this man who is uttering blasphemies? Who can forgive sins but God alone?\u201d", "comment": "tn The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes, \u201csaying\u201d) has not been translated because it is redundant in contemporary English.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cThen the scribes.\u201d The traditional rendering of \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03cd\u03c2 (grammateu\") as \u201cscribe\u201d does not communicate much to the modern English reader, for whom the term might mean \u201cprofessional copyist,\u201d if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus \u201cexpert in the law\u201d comes closer to the meaning for the modern reader.
sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus\u2019 ministry.
tn Grk \u201cthis one\u201d (\u03bf\u1f57\u03c4\u03bf\u03c2, Joutos).
tn Or \u201cto reason\u201d (in a hostile sense). See G. Schrenk, TDNT 2:97."}, {"pk": 2849844, "translation": "NET", "book": 42, "chapter": 5, "verse": 22, "text": "When Jesus perceived their hostile thoughts, he said to them, \u201cWhy are you raising objections within yourselves?", "comment": "tn Grk \u201creasonings.\u201d This is the noun form of the infinitive \u03b4\u03b9\u03b1\u03bb\u03bf\u03b3\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9 (dialogizesqai, \u201cbegan to reason to themselves\u201d) used in v. 21. Jesus\u2019 reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation \u201cthoughts\u201d was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
sn Jesus often perceived people\u2019s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
tn Grk \u201canswering, he said to them.\u201d This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
tn The Greek verb \u03b4\u03b9\u03b1\u03bb\u03bf\u03b3\u03af\u03b6\u03b5\u03c3\u03b8\u03b5 (dialogizesqe, \u201cyou reason\u201d), used in context with \u03b4\u03b9\u03b1\u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u03bf\u03cd\u03c2 (dialogismous, \u201creasonings\u201d), connotes more than neutral reasoning or thinking. While the verb can refer to normal \u201creasoning,\u201d \u201cdiscussion,\u201d or \u201creflection\u201d in the NT, its use here in Luke 5:22, alongside the noun \u2013 which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) \u2013 suggests the idea of \u201ccontention.\u201d Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as \u201craising objections.\u201d"}, {"pk": 2849845, "translation": "NET", "book": 42, "chapter": 5, "verse": 23, "text": "Which is easier, to say, \u2018Your sins are forgiven,\u2019 or to say, \u2018Stand up and walk\u2019?", "comment": "sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin."}, {"pk": 2849846, "translation": "NET", "book": 42, "chapter": 5, "verse": 24, "text": "But so that you may know that the Son of Man has authority on earth to forgive sins\u201d \u2014 he said to the paralyzed man \u2014 \u201cI tell you, stand up, take your stretcher and go home.\u201d", "comment": "tn This word, \u03ba\u03bb\u03b9\u03bd\u03af\u03b4\u03b9\u03bf\u03bd (klinidion), is the same as the one used in v. 19. In this context it may be translated \u201cstretcher\u201d (see L&N 6.107).
tn Grk \u201cto your house.\u201d
tn Grk \u201cto the one who was paralyzed\u201d; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one \u201clike a son of man\u201d (i.e., a human being). It is Jesus\u2019 favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either \u201csome person\u201d or \u201cme.\u201d So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here."}, {"pk": 2849847, "translation": "NET", "book": 42, "chapter": 5, "verse": 25, "text": "Immediately he stood up before them, picked up the stretcher he had been lying on, and went home, glorifying God.", "comment": "tn Grk \u201cpicked up what he had been lying on\u201d; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
tn Grk \u201cand picked up.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
tn Grk \u201cAnd immediately.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Note the man\u2019s response, glorifying God. Joy at God\u2019s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47."}, {"pk": 2849848, "translation": "NET", "book": 42, "chapter": 5, "verse": 26, "text": "Then astonishment seized them all, and they glorified God. They were filled with awe, saying, \u201cWe have seen incredible things today.\u201d", "comment": "tn Grk \u201cfear,\u201d but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
sn See the note on today in 2:11.
tn The word \u201cthings\u201d is not in the Greek text, but has been supplied because the adjective \u03c0\u03b1\u03c1\u03ac\u03b4\u03bf\u03be\u03bf\u03c2 (paradoxos) is substantival. Other translations sometimes supply alternate words like \u201cmiracles\u201d or \u201csigns,\u201d but \u201cthings\u201d is the most neutral translation.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201camazement.\u201d See L&N 25.217, which translates this clause, \u201castonishment seized all of them.\u201d
tn This imperfect verb could be translated as an ingressive (\u201cthey began to glorify God\u201d), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
tn Or \u201cremarkable.\u201d The term \u03c0\u03b1\u03c1\u03ac\u03b4\u03bf\u03be\u03bf\u03c2 (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (\u201cincredible\u201d) and 58.56 (\u201cremarkable\u201d). It is often something beyond belief (G. Kittel, TDNT 2:255)."}, {"pk": 2849849, "translation": "NET", "book": 42, "chapter": 5, "verse": 27, "text": "After this, Jesus went out and saw a tax collector named Levi sitting at the tax booth. \u201cFollow me,\u201d he said to him.", "comment": "tn Grk \u201cAnd after.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
sn See the note on tax collectors in 3:12.
tn Grk \u201che\u201d; the referent (Jesus) has been supplied in the translation for clarity.
tn While \u201ctax office\u201d is sometimes given as a translation for \u03c4\u03b5\u03bb\u1f7d\u03bd\u03b9\u03bf\u03bd (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The \u201ctaxes\u201d were collected on produce and goods brought into the area for sale, and were a sort of \u201csales tax\u201d paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
sn Follow me. For similar calls on the part of Jesus see Luke 5:10\u201311; 9:23, 59; 18:22."}, {"pk": 2849850, "translation": "NET", "book": 42, "chapter": 5, "verse": 28, "text": "And he got up and followed him, leaving everything behind.", "comment": "sn On the phrase leaving everything see Luke 5:10\u201311; 14:33.
tn The participial phrase \u201cleaving everything behind\u201d occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi\u2019s actions."}, {"pk": 2849851, "translation": "NET", "book": 42, "chapter": 5, "verse": 29, "text": "Then Levi gave a great banquet in his house for Jesus, and there was a large crowd of tax collectors and others sitting at the table with them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36\u201350; 9:12\u201317; 10:38\u201342; 11:37\u201354; 14:1\u201324; 22:7\u201338; 24:29\u201332, 41\u201343.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201creclining.\u201d This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation \u201csitting\u201d has been substituted."}, {"pk": 2849852, "translation": "NET", "book": 42, "chapter": 5, "verse": 30, "text": "But the Pharisees and their experts in the law complained to his disciples, saying, \u201cWhy do you eat and drink with tax collectors and sinners?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the implied contrast present in this context.
sn See the note on Pharisees in 5:17.
tn Or \u201cand their scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
tn Or \u201cgrumbled\u201d; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7\u20138; Num 14:2, 26\u201335; 16:11.
sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples."}, {"pk": 2849853, "translation": "NET", "book": 42, "chapter": 5, "verse": 31, "text": "Jesus answered them, \u201cThose who are well don\u2019t need a physician, but those who are sick do.", "comment": "tn Grk \u201cAnd Jesus.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Jesus\u2019 point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment."}, {"pk": 2849854, "translation": "NET", "book": 42, "chapter": 5, "verse": 32, "text": "I have not come to call the righteous, but sinners to repentance.\u201d", "comment": "sn I have not come is another commission statement by Jesus; see 4:43\u201344.
sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke\u2019s Gospel: 3:3, 8; 13:1\u20135; 15:7, 10; 16:30; 17:3\u20134; 24:47."}, {"pk": 2849855, "translation": "NET", "book": 42, "chapter": 5, "verse": 33, "text": "Then they said to him, \u201cJohn\u2019s disciples frequently fast and pray, and so do the disciples of the Pharisees, but yours continue to eat and drink.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc Most mss (\u05d0*,2 A C D \u0398 \u03a8 \u00cb1,13 \u00cf latt sy) read \u03b4\u03b9\u1f70 \u03c4\u03af (dia ti, \u201cWhy do John\u2019s\u2026?\u201d) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by \u00cc4 \u05d01 B L W \u039e 33 892* 1241 sa.sn John refers to John the Baptist.
sn John\u2019s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29\u201334; 23:26\u201332; Num 29:7\u201311). The zealous fasted twice a week on Monday and Thursday.
tn Grk \u201cand offer prayers,\u201d but this idiom (\u03b4\u03ad\u03b7\u03c3\u03b9\u03c2 + \u03c0\u03bf\u03b9\u03ad\u03c9) is often simply a circumlocution for praying.
sn See the note on Pharisees in 5:17.
tn Grk \u201cbut yours are eating and drinking.\u201d The translation \u201ccontinue to eat and drink\u201d attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet)."}, {"pk": 2849856, "translation": "NET", "book": 42, "chapter": 5, "verse": 34, "text": "So Jesus said to them, \u201cYou cannot make the wedding guests fast while the bridegroom is with them, can you?", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that Jesus\u2019 pronouncement is a result of their statements about his disciples.
tn Grk \u201cthe sons of the wedding hall,\u201d an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5\u20136; 62:4\u20135; 4 Ezra 2:15, 38).
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here it is \u201ccan you?\u201d)."}, {"pk": 2849857, "translation": "NET", "book": 42, "chapter": 5, "verse": 35, "text": "But those days are coming, and when the bridegroom is taken from them, at that time they will fast.\u201d", "comment": "sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
tn Grk \u201cthen in those days.\u201d"}, {"pk": 2849858, "translation": "NET", "book": 42, "chapter": 5, "verse": 36, "text": "He also told them a parable: \u201cNo one tears a patch from a new garment and sews it on an old garment. If he does, he will have torn the new, and the piece from the new will not match the old.", "comment": "sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
tn Grk \u201cputs\u201d; but since the means of attachment would normally be sewing, the translation \u201csews\u201d has been used.
sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
tn Grk \u201che tears.\u201d The point is that the new garment will be ruined to repair an older, less valuable one."}, {"pk": 2849859, "translation": "NET", "book": 42, "chapter": 5, "verse": 37, "text": "And no one pours new wine into old wineskins. If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.", "comment": "sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins."}, {"pk": 2849860, "translation": "NET", "book": 42, "chapter": 5, "verse": 38, "text": "Instead new wine must be poured into new wineskins.", "comment": "tc Most mss (A C [D] \u0398 \u03a8 \u00cb13 \u00cf latt sy) have \u03ba\u03b1\u1f76 \u1f00\u03bc\u03c6\u03cc\u03c4\u03b5\u03c1\u03bf\u03b9 \u03c3\u03c5\u03bd\u03c4\u03b7\u03c1\u03bf\u1fe6\u03bd\u03c4\u03b1\u03b9 (kai amfoteroi sunthrountai, \u201cand both will be preserved\u201d), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (\u00cc4,75vid \u05d0 B L W \u00cb1 33 579 700 1241 2542 co), however, lack the words.sn The meaning of the saying new wine\u2026into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God."}, {"pk": 2849861, "translation": "NET", "book": 42, "chapter": 5, "verse": 39, "text": "No one after drinking old wine wants the new, for he says, \u2018The old is good enough.\u2019\u201d", "comment": "tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.
tc \u2021 Although most mss begin the verse with \u03ba\u03b1\u03af (kai, \u201cand\u201d), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (\u00cc4,75vid \u05d02 B 579 700 892 1241). NA27 puts the word in brackets indicating doubts as to its authenticity.
tc Most mss, especially the later ones (A C \u0398 \u03a8 \u00cb1,13 33 \u00cf lat), read \u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c4\u03b5\u03c1\u03bf\u03c2 (crhstotero\", \u201cbetter\u201d), a smoother reading. The reading of the text (found in \u00cc4 \u05d0 B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the \u201cold wine\u201d is already found quite acceptable.tn Grk \u201cgood.\u201dsn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough)."}, {"pk": 2849862, "translation": "NET", "book": 42, "chapter": 6, "verse": 1, "text": "Jesus was going through the grain fields on a Sabbath, and his disciples picked some heads of wheat, rubbed them in their hands, and ate them.", "comment": "tn Grk \u201cpicked and ate some heads of grain, rubbing them in their hands.\u201d The participle \u03c8\u1f7d\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 (ywconte\") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cNow it happened that on.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tc Most later mss (A C D \u0398 \u03a8 [\u00cb13] \u00cf lat) read \u1f10\u03bd \u03c3\u03b1\u03b2\u03b2\u03ac\u03c4\u1ff3 \u03b4\u03b5\u03c5\u03c4\u03b5\u03c1\u03bf\u03c0\u03c1\u1f7d\u03c4\u1ff3 (en sabbatw deuteroprwtw, \u201ca second-first Sabbath\u201d), while the earlier and better witnesses have simply \u1f10\u03bd \u03c3\u03b1\u03b2\u03b2\u03ac\u03c4\u1ff3 (\u00cc4 \u05d0 B L W \u00cb1 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).
tn Or \u201cheads of grain.\u201d While the generic term \u03c3\u03c4\u03ac\u03c7\u03c5\u03c2 (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1)."}, {"pk": 2849863, "translation": "NET", "book": 42, "chapter": 6, "verse": 2, "text": "But some of the Pharisees said, \u201cWhy are you doing what is against the law on the Sabbath?\u201d", "comment": "sn See the note on Pharisees in 5:17.
tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders\u2019 view (Exod 20:8\u201311 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples \u201crubbing\u201d the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food."}, {"pk": 2849864, "translation": "NET", "book": 42, "chapter": 6, "verse": 3, "text": "Jesus answered them, \u201cHaven\u2019t you read what David did when he and his companions were hungry \u2014", "comment": "tn Grk \u201cAnd Jesus.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cJesus, answering them, said.\u201d This is redundant in contemporary English and has been simplified to \u201cJesus answered them.\u201d"}, {"pk": 2849865, "translation": "NET", "book": 42, "chapter": 6, "verse": 4, "text": "how he entered the house of God, took and ate the sacred bread, which is not lawful for any to eat but the priests alone, and gave it to his companions?\u201d", "comment": "tc The Western ms D adds here a full saying that reads, \u201cOn the same day, as he saw someone working on the Sabbath he said, \u2018Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.\u2019\u201d Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.sn See 1 Sam 21:1\u20136.
tn Grk \u201cand took.\u201d
tn Grk \u201cthe bread of presentation.\u201d sn The sacred bread refers to the \u201cbread of presentation,\u201d \u201cshowbread,\u201d or \u201cbread of the Presence,\u201d twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5\u20139. Each loaf was made from 3 quarts (3.5 liters; Heb \u201ctwo tenths of an ephah\u201d) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1\u20136; cf. also Matt 12:1\u20138; Mark 2:23\u201328).
sn Jesus\u2019 response to the charge that what his disciples were doing was not lawful is one of analogy: \u2018If David did it for his troops in a time of need, then so can I with my disciples.\u2019 Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a \u201cgreater need\u201d makes this permissible or that this was within the intention of the law all along.
tc Most mss (\u05d0 A D \u0398 \u00cb13 33 \u00cf) read \u201calso\u201d here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W \u03a8 \u00cb1 lat sa) lacks the word \u201calso.\u201d"}, {"pk": 2849866, "translation": "NET", "book": 42, "chapter": 6, "verse": 5, "text": "Then he said to them, \u201cThe Son of Man is lord of the Sabbath.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn The term \u201clord\u201d is in emphatic position in the Greek text. To make this point even clearer a few mss add \u201calso\u201d before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.sn A second point in Jesus\u2019 defense of his disciples\u2019 actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath."}, {"pk": 2849867, "translation": "NET", "book": 42, "chapter": 6, "verse": 6, "text": "On another Sabbath, Jesus entered the synagogue and was teaching. Now a man was there whose right hand was withered.", "comment": "sn See the note on synagogues in 4:15.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
tn Grk \u201ca man was there and his right hand was withered.\u201dsn Withered means the man\u2019s hand was shrunken and paralyzed.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cNow it happened that on.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated."}, {"pk": 2849868, "translation": "NET", "book": 42, "chapter": 6, "verse": 7, "text": "The experts in the law and the Pharisees watched Jesus closely to see if he would heal on the Sabbath, so that they could find a reason to accuse him.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cThe scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
sn See the note on Pharisees in 5:17.
sn The term translated watched\u2026closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
tn This is a first class condition in the Greek text; Jesus\u2019 opponents anticipated he would do this.
sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6)."}, {"pk": 2849869, "translation": "NET", "book": 42, "chapter": 6, "verse": 8, "text": "But he knew their thoughts, and said to the man who had the withered hand, \u201cGet up and stand here.\u201d So he rose and stood there.", "comment": "tn Here the conjunction \u03b4\u03ad (de) has been translated as contrastive.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the man\u2019s action was a result of Jesus\u2019 order.
sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
tn Grk \u201ctheir reasonings.\u201d The implication is that Jesus knew his opponents\u2019 plans and motives, so the translation \u201cthoughts\u201d was used here.
sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22."}, {"pk": 2849870, "translation": "NET", "book": 42, "chapter": 6, "verse": 9, "text": "Then Jesus said to them, \u201cI ask you, is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?\u201d", "comment": "sn With the use of the plural pronoun (\u201cyou\u201d), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders\u2019 complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1\u201317; 58:6\u201314.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849871, "translation": "NET", "book": 42, "chapter": 6, "verse": 10, "text": "After looking around at them all, he said to the man, \u201cStretch out your hand.\u201d The man did so, and his hand was restored.", "comment": "tn Grk \u201cAnd after.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The aorist participle \u03c0\u03b5\u03c1\u03b9\u03b2\u03bb\u03b5\u03c8\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (peribleyameno\") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (\u201cLooking around\u2026 he said\u201d).
sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus\u2019 \u201clabor.\u201d He simply spoke and it was so.
tn Grk \u201chim\u201d; the referent (the man with the withered hand) has been specified in the translation for clarity.
tn Grk \u201che\u201d; the referent (the man) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2849872, "translation": "NET", "book": 42, "chapter": 6, "verse": 11, "text": "But they were filled with mindless rage and began debating with one another what they would do to Jesus.", "comment": "tn The term \u1f04\u03bd\u03bf\u03b9\u03b1 (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
tn The use of the optative (\u03c0\u03bf\u03b9\u1f75\u03c3\u03b1\u03b9\u03b5\u03bd, poihsaien, \u201cmight do\u201d) in an indirect question indicates that the formal opposition and planning of Jesus\u2019 enemies started here (BDF \u00a7\u00a7385.1; 386.1)."}, {"pk": 2849873, "translation": "NET", "book": 42, "chapter": 6, "verse": 12, "text": "Now it was during this time that Jesus went out to the mountain to pray, and he spent all night in prayer to God.", "comment": "tn This is an objective genitive, so prayer \u201cto God.\u201d
tn Grk \u201cNow it happened that in.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cto a mountain\u201d (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u1f45\u03c1\u03bf\u03c2, eis to Joro\").sn The expression to the mountain here may be idiomatic or generic, much like the English \u201che went to the hospital\u201d (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
sn This is the only time all night prayer is mentioned in the NT."}, {"pk": 2849874, "translation": "NET", "book": 42, "chapter": 6, "verse": 13, "text": "When morning came, he called his disciples and chose twelve of them, whom he also named apostles:", "comment": "sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849875, "translation": "NET", "book": 42, "chapter": 6, "verse": 14, "text": "Simon (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew,", "comment": "sn Bartholomew (meaning \u201cson of Tolmai\u201d in Aramaic) could be another name for Nathanael mentioned in John 1:45.
sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1\u20134; Mark 3:16\u201319; Acts 1:13) and the first four are always the same, though not in the same order after Peter."}, {"pk": 2849876, "translation": "NET", "book": 42, "chapter": 6, "verse": 15, "text": "Matthew, Thomas, James the son of Alphaeus, Simon who was called the Zealot,", "comment": "sn This is the \u201cdoubting Thomas\u201d of John 20:24\u201329.
sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as \u201cZealots\u201d (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like \u201cSimon the patriot\u201d (see L&N 25.77 and especially 11.88)."}, {"pk": 2849877, "translation": "NET", "book": 42, "chapter": 6, "verse": 16, "text": "Judas the son of James, and Judas Iscariot, who became a traitor.", "comment": "sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning \u201cman of Kerioth\u201d (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304."}, {"pk": 2849878, "translation": "NET", "book": 42, "chapter": 6, "verse": 17, "text": "Then he came down with them and stood on a level place. And a large number of his disciples had gathered along with a vast multitude from all over Judea, from Jerusalem, and from the seacoast of Tyre and Sidon. They came to hear him and to be healed of their diseases,", "comment": "sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God\u2019s care were real.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201con a plateau.\u201d This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5\u20137.
tn Grk \u201clarge crowd.\u201d
tn There is no verb in Greek at this point, but since \u201ca large crowd\u201d (see preceding tn) is in the nominative case, one needs to be supplied.
tn Grk \u201cand.\u201d
tn Grk \u201cand from,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus\u2019 reputation continued to expand into new regions.map For location see Map1-A1; JP3-F3; JP4-F3."}, {"pk": 2849879, "translation": "NET", "book": 42, "chapter": 6, "verse": 18, "text": "and those who suffered from unclean spirits were cured.", "comment": "tn Or \u201cwere oppressed by,\u201d \u201cwere troubled with.\u201d See L&N 22.17.
sn Unclean spirits refers to evil spirits. See Luke 4:33."}, {"pk": 2849880, "translation": "NET", "book": 42, "chapter": 6, "verse": 19, "text": "The whole crowd was trying to touch him, because power was coming out from him and healing them all.", "comment": "sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14\u201323. Luke highlights Jesus\u2019 healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42\u201343; 22:51; Acts 10:38).
tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849881, "translation": "NET", "book": 42, "chapter": 6, "verse": 20, "text": "Then he looked up at his disciples and said: \u201cBlessed are you who are poor, for the kingdom of God belongs to you.", "comment": "sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, \u201cthe kingdom belongs even now to people like you.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201clifting up his eyes\u201d (an idiom). The participle \u1f10\u03c0\u03ac\u03c1\u03b1\u03c2 (epara\") has been translated as a finite verb due to requirements of contemporary English style.
sn You who are poor is a reference to the \u201cpious poor\u201d for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29."}, {"pk": 2849882, "translation": "NET", "book": 42, "chapter": 6, "verse": 21, "text": "\u201cBlessed are you who hunger now, for you will be satisfied. \u201cBlessed are you who weep now, for you will laugh.", "comment": "sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6\u20137; 58:6\u20137, 9\u201310; Ezek 18:7, 16) or by itself (Ps 37:16\u201319; 107:9).
sn The promise you will be satisfied is the first of several \u201creversals\u201d noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God\u2019s care, because one can know God cares for those who turn to him.
sn You will laugh alludes to the joy that comes to God\u2019s people in the salvation to come."}, {"pk": 2849883, "translation": "NET", "book": 42, "chapter": 6, "verse": 22, "text": "\u201cBlessed are you when people hate you, and when they exclude you and insult you and reject you as evil on account of the Son of Man!", "comment": "tn Or \u201cdisdain you\u201d; Grk \u201ccast out your name as evil.\u201d The word \u201cname\u201d is used here as a figure of speech to refer to the person as a whole.sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
tn This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females."}, {"pk": 2849884, "translation": "NET", "book": 42, "chapter": 6, "verse": 23, "text": "Rejoice in that day, and jump for joy, because your reward is great in heaven. For their ancestors did the same things to the prophets.", "comment": "sn Mistreatment of the prophets is something Luke often notes (Luke 11:47\u201351; Acts 7:51\u201352).
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn Grk \u201cbecause behold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2849885, "translation": "NET", "book": 42, "chapter": 6, "verse": 24, "text": "\u201cBut woe to you who are rich, for you have received your comfort already.", "comment": "sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21\u201322; 18:23; 19:2; 21:1. These woes are unique to Luke.
sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
tn Grk \u201cyour consolation.\u201d"}, {"pk": 2849886, "translation": "NET", "book": 42, "chapter": 6, "verse": 25, "text": "\u201cWoe to you who are well satisfied with food now, for you will be hungry. \u201cWoe to you who laugh now, for you will mourn and weep.", "comment": "tn Grk \u201cwho are filled.\u201d See L&N 23.18 for the translation \u201cwell satisfied with food.\u201d
tc The wording \u201cto you\u201d (\u1f51\u03bc\u1fd6\u03bd, Jumin) is lacking in several witnesses (\u05d0 B K L T W \u0398 \u039e 0147 \u00cb1,13 579 700 892 1241 2542 al), though found in most (\u00cc75 A D Q \u03a8 33 \u00cf lat co). The longer reading looks to be a clarifying addition; nevertheless, \u201cto you\u201d is included in the translation because of English requirements.
sn That is, laugh with happiness and joy."}, {"pk": 2849887, "translation": "NET", "book": 42, "chapter": 6, "verse": 26, "text": "\u201cWoe to you when all people speak well of you, for their ancestors did the same things to the false prophets.", "comment": "tc The wording \u201cto you\u201d (\u1f51\u03bc\u1fd6\u03bd, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* \u0394 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that \u201cto you\u201d is a clarifying addition, the shorter reading should be considered original; nevertheless, \u201cto you\u201d is included in the translation because of English requirements.
tn This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2849888, "translation": "NET", "book": 42, "chapter": 6, "verse": 27, "text": "\u201cBut I say to you who are listening: Love your enemies, do good to those who hate you,", "comment": "sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner."}, {"pk": 2849889, "translation": "NET", "book": 42, "chapter": 6, "verse": 28, "text": "bless those who curse you, pray for those who mistreat you.", "comment": "tn The substantival participle \u1f10\u03c0\u03b7\u03c1\u03b5\u03b1\u03b6\u03cc\u03bd\u03c4\u03c9\u03bd (ephreazontwn), sometimes translated \u201cthose who abuse\u201d (NRSV), is better rendered \u201cthose who mistreat,\u201d a more general term (see L&N 88.129)."}, {"pk": 2849890, "translation": "NET", "book": 42, "chapter": 6, "verse": 29, "text": "To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either.", "comment": "sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God\u2019s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
tn Or \u201ccloak.\u201d
tn See the note on the word \u201ctunics\u201d in 3:11.
sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer."}, {"pk": 2849891, "translation": "NET", "book": 42, "chapter": 6, "verse": 30, "text": "Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away.", "comment": "sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1\u20134; Deut 15:7\u201311).
tn Grk \u201cyour things,\u201d sometimes translated \u201cwhat is yours\u201d or \u201cwhat belongs to you.\u201d
sn Do not ask for your possessions back\u2026 is an example of showing forgiveness. Paul\u2019s remarks in 1 Cor 6:7 may reflect this principle."}, {"pk": 2849892, "translation": "NET", "book": 42, "chapter": 6, "verse": 31, "text": "Treat others in the same way that you would want them to treat you.", "comment": "tn This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females.
sn Jesus\u2019 teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form."}, {"pk": 2849893, "translation": "NET", "book": 42, "chapter": 6, "verse": 32, "text": "\u201cIf you love those who love you, what credit is that to you? For even sinners love those who love them.", "comment": "sn Jesus\u2019 point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29\u201330.
tn Grk \u201cAnd if.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295."}, {"pk": 2849894, "translation": "NET", "book": 42, "chapter": 6, "verse": 33, "text": "And if you do good to those who do good to you, what credit is that to you? Even sinners do the same.", "comment": "tc \u2021 Three key mss (\u00cc75 \u05d0* B) have \u201cfor\u201d here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA27 has the word in brackets, indicating doubts as to its authenticity.
tc Most mss (A D L \u0398 \u039e \u03a8 \u00cb13 33 \u00cf lat) include \u03b3\u03ac\u03c1 (gar, \u201cfor\u201d) following \u03ba\u03b1\u03af (kai, here translated \u201ceven\u201d), but a few important mss (\u05d0 B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.
sn See the note on the word sinners in v. 32."}, {"pk": 2849895, "translation": "NET", "book": 42, "chapter": 6, "verse": 34, "text": "And if you lend to those from whom you hope to be repaid, what credit is that to you? Even sinners lend to sinners, so that they may be repaid in full.", "comment": "tn Grk \u201cto receive\u201d; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
sn See the note on the word sinners in v. 32.
tn Grk \u201cto receive as much again.\u201d"}, {"pk": 2849896, "translation": "NET", "book": 42, "chapter": 6, "verse": 35, "text": "But love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.", "comment": "tn Or \u201cin return.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
sn The character of these actions reflects the grace and kindness of God, bearing witness to a \u201cline of descent\u201d or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
sn That is, \u201csons of God.\u201d
tn Or \u201cto the ungrateful and immoral.\u201d The word \u201cpeople\u201d is not in the Greek text, but is implied."}, {"pk": 2849897, "translation": "NET", "book": 42, "chapter": 6, "verse": 36, "text": "Be merciful, just as your Father is merciful.", "comment": "sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: \u201cyou must be holy as I am holy.\u201d"}, {"pk": 2849898, "translation": "NET", "book": 42, "chapter": 6, "verse": 37, "text": "\u201cDo not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven.", "comment": "sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27\u201332; 15:1\u201332). Jesus himself did make judgments about where people stand (11:37\u201354), but not in such a way that he ceased to continue to offer them God\u2019s grace.
sn On forgive see Luke 11:4; 1 Pet 3:7.
tn Grk \u201cAnd do.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God\u2019s action."}, {"pk": 2849899, "translation": "NET", "book": 42, "chapter": 6, "verse": 38, "text": "Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap. For the measure you use will be the measure you receive.\u201d", "comment": "sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
tn Grk \u201cby [the measure] with which you measure it will be measured back to you.\u201d
tn Grk \u201cthey will give\u201d; that is, \u201cpour.\u201d The third person plural has been replaced by the passive in the translation."}, {"pk": 2849900, "translation": "NET", "book": 42, "chapter": 6, "verse": 39, "text": "He also told them a parable: \u201cSomeone who is blind cannot lead another who is blind, can he? Won\u2019t they both fall into a pit?", "comment": "sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won\u2019t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus\u2019 point was to be careful who you follow and where they are taking you.
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here it is \u201ccan he?\u201d)."}, {"pk": 2849901, "translation": "NET", "book": 42, "chapter": 6, "verse": 40, "text": "A disciple is not greater than his teacher, but everyone when fully trained will be like his teacher.", "comment": "tn Or \u201cstudent.\u201d
tn Or \u201csignificantly different.\u201d The idea, as the next phrase shows, is that teachers build followers who go the same direction they do."}, {"pk": 2849902, "translation": "NET", "book": 42, "chapter": 6, "verse": 41, "text": "Why do you see the speck in your brother\u2019s eye, but fail to see the beam of wood in your own?", "comment": "sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other\u2019s eye (L&N 7.78).
tn Here \u03b4\u03ad (de) has not been translated.
sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
tn Or \u201cdo not notice.\u201d"}, {"pk": 2849903, "translation": "NET", "book": 42, "chapter": 6, "verse": 42, "text": "How can you say to your brother, \u2018Brother, let me remove the speck from your eye,\u2019 while you yourself don\u2019t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother\u2019s eye."}, {"pk": 2849904, "translation": "NET", "book": 42, "chapter": 6, "verse": 43, "text": "\u201cFor no good tree bears bad fruit, nor again does a bad tree bear good fruit,", "comment": "tn Grk \u201crotten.\u201d The word \u03c3\u03b1\u03c0\u03c1\u03cc\u03c2, modifying both \u201cfruit\u201d and \u201ctree,\u201d can also mean \u201cdiseased\u201d (L&N 65.28).
tn The explanatory connective \u03b3\u03ac\u03c1 (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41\u201342), because such choices also reflect what the nature of the tree is and its product.
tc Most mss, especially later ones (A C D \u0398 \u03a8 33 \u00cf lat sy sa), lack the adverb \u03c0\u03ac\u03bb\u03b9\u03bd (palin, \u201cagain\u201d) here. Its presence is attested, however, by several good witnesses (\u00cc75 \u05d0 B L W \u039e \u00cb1,13 579 892 1241 2542)."}, {"pk": 2849905, "translation": "NET", "book": 42, "chapter": 6, "verse": 44, "text": "for each tree is known by its own fruit. For figs are not gathered from thorns, nor are grapes picked from brambles.", "comment": "tn This is a different verb (\u03c4\u03c1\u03c5\u03b3\u1ff6\u03c3\u03b9\u03bd, trugwsin) for gathering from the previous one (\u03c3\u03c5\u03bb\u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd, sullegousin).
tn Grk \u201cthey do not gather\u201d; this has been simplified to the passive voice in the translation since the subject \u201cthey\u201d is not specified further in the context.
tn This is a different term (\u03b2\u03ac\u03c4\u03bf\u03c2, batos) for a thorn or bramble bush than the previous one (\u1f04\u03ba\u03b1\u03bd\u03b8\u03b1, akanqa).sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
sn The principle of the passage is that one produces what one is."}, {"pk": 2849906, "translation": "NET", "book": 42, "chapter": 6, "verse": 45, "text": "The good person out of the good treasury of his heart produces good, and the evil person out of his evil treasury produces evil, for his mouth speaks from what fills his heart.", "comment": "tn The word \u201ctreasury\u201d is not repeated in the Greek text at this point, but is implied.
tn Grk \u201cfor out of the abundance of the heart his mouth speaks.\u201d
tn Grk \u201cthe\u201d; the Greek article has been translated here and in the following clause (\u201cout of the evil\u201d) as a possessive pronoun (ExSyn 215).
sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
sn What one utters from one\u2019s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1\u201312)."}, {"pk": 2849907, "translation": "NET", "book": 42, "chapter": 6, "verse": 46, "text": "\u201cWhy do you call me \u2018Lord, Lord,\u2019 and don\u2019t do what I tell you?", "comment": "tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
sn Why do you call me \u2018Lord, Lord,\u2019 and don\u2019t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21\u201323, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47\u201349.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2849908, "translation": "NET", "book": 42, "chapter": 6, "verse": 47, "text": "\u201cEveryone who comes to me and listens to my words and puts them into practice \u2014 I will show you what he is like:", "comment": "tn Grk \u201cand does them.\u201d"}, {"pk": 2849909, "translation": "NET", "book": 42, "chapter": 6, "verse": 48, "text": "He is like a man building a house, who dug down deep, and laid the foundation on bedrock. When a flood came, the river burst against that house but could not shake it, because it had been well built.", "comment": "sn The picture here is of a river overflowing its banks and causing flooding and chaos.
tc Most mss, especially later ones (A C D \u0398 \u03a8 \u00cb1,13 \u00cf latt), read \u201cbecause he built [it] on the rock\u201d rather than \u201cbecause it had been well built\u201d (\u00cc75vid \u05d0 B L W \u039e 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.
tn Here and in v. 49 the Greek text reads \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), while the parallel account in Matt 7:24\u201327 uses \u1f00\u03bd\u1f75\u03c1 (anhr) in vv. 24 and 26.
tn There are actually two different Greek verbs used here: \u201cwho dug (\u1f14\u03c3\u03ba\u03b1\u03c8\u03b5\u03bd, eskayen) and dug deep (\u1f10\u03b2\u03ac\u03b8\u03c5\u03bd\u03b5\u03bd, ebaqunen).\u201d Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
tn Here \u03b4\u03ad (de) has not been translated.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in the context."}, {"pk": 2849910, "translation": "NET", "book": 42, "chapter": 6, "verse": 49, "text": "But the person who hears and does not put my words into practice is like a man who built a house on the ground without a foundation. When the river burst against that house, it collapsed immediately, and was utterly destroyed!\u201d", "comment": "tn Grk \u201cand its crash was great.\u201dsn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.
tn Grk \u201cagainst which\u201d; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
tn Grk \u201cit\u201d; the referent (that house) has been specified in the translation for clarity.
tn Grk \u201cdoes not do [them].\u201d"}, {"pk": 2849911, "translation": "NET", "book": 42, "chapter": 7, "verse": 1, "text": "After Jesus had finished teaching all this to the people, he entered Capernaum.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.map For location see Map1-D2; Map2-C3; Map3-B2.
tn Grk \u201cAfter he had completed all his sayings in the hearing of the people.\u201d"}, {"pk": 2849912, "translation": "NET", "book": 42, "chapter": 7, "verse": 2, "text": "A centurion there had a slave who was highly regarded, but who was sick and at the point of death.", "comment": "tn Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026 in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v. 1). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term \u03c0\u03b1\u1fd6\u03c2 (pais), to refer to the centurion\u2019s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
tn The word \u201cthere\u201d is not in the Greek text, but is implied.
tn The term \u1f14\u03bd\u03c4\u03b9\u03bc\u03bf\u03c2 (entimos) could mean \u201chighly valued,\u201d but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul."}, {"pk": 2849913, "translation": "NET", "book": 42, "chapter": 7, "verse": 3, "text": "When the centurion heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave.", "comment": "tn The participle \u1f10\u03bb\u03b8\u1f7d\u03bd (elqwn) has been translated as an infinitive in parallel with \u03b4\u03b9\u03b1\u03c3\u1f7d\u03c3\u1fc3 (diaswsh) due to requirements of contemporary English style.
tn Grk \u201che\u201d; the referent (the centurion) has been specified in the translation for clarity.
sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5\u201313 does not mention the emissaries.
tn The participle \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03c2 (akousas) has been taken temporally."}, {"pk": 2849914, "translation": "NET", "book": 42, "chapter": 7, "verse": 4, "text": "When they came to Jesus, they urged him earnestly, \u201cHe is worthy to have you do this for him,", "comment": "tn Grk \u201cWorthy is he to have you do this\u201d; the term \u201cworthy\u201d comes first in the direct discourse and is emphatic.
tn Here \u03b4\u03ad (de) has not been translated.
tn Although the participle \u03c0\u03b1\u03c1\u03b1\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (paragenomenoi) is preceded by the Greek article (\u03bf\u1f31, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (\u201cwhen they came\u201d).
tn Or \u201cimplored.\u201d
tn Grk \u201curged him earnestly, saying\u201d; the participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is pleonastic (redundant) and has not been translated."}, {"pk": 2849915, "translation": "NET", "book": 42, "chapter": 7, "verse": 5, "text": "because he loves our nation, and even built our synagogue.\u201d", "comment": "tn Or \u201cpeople.\u201d The use of \u1f14\u03b8\u03bd\u03bf\u03c2 (eqnos, \u201cnation\u201d) here instead of \u201cGod\u201d probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
sn See the note on synagogues in 4:15.
tn In the Greek text, the pronoun \u03b1\u1f50\u03c4\u03cc\u03c2 (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction."}, {"pk": 2849916, "translation": "NET", "book": 42, "chapter": 7, "verse": 6, "text": "So Jesus went with them. When he was not far from the house, the centurion sent friends to say to him, \u201cLord, do not trouble yourself, for I am not worthy to have you come under my roof.", "comment": "tn Or \u201cdo not be bothered.\u201d
tn The participle \u1f00\u03c0\u03ad\u03c7\u03bf\u03bd\u03c4\u03bf\u03c2 (apeconto\") has been taken temporally.
sn See the note on the word centurion in 7:2.
sn Note the humility in the centurion\u2019s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the resultative action."}, {"pk": 2849917, "translation": "NET", "book": 42, "chapter": 7, "verse": 7, "text": "That is why I did not presume to come to you. Instead, say the word, and my servant must be healed.", "comment": "tn Or \u201croof; therefore.\u201d
tn Grk \u201cI did not consider myself worthy to come to you.\u201d See BDAG 94 s.v. \u1f00\u03be\u03b9\u03cc\u03c9 1. \u201cPresume\u201d assumes this and expresses the idea in terms of offense.
tc The aorist imperative \u1f30\u03b1\u03b8\u1f75\u03c4\u03c9 (iaqhtw, \u201cmust be healed\u201d) is found in \u00cc75vid B L 1241 sa. Most mss (\u05d0 A C D W \u0398 \u03a8 \u00cb1,13 33 \u00cf latt bo) have instead a future indicative, \u1f30\u03b1\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (iaqhsetai, \u201cwill be healed\u201d). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.tn The aorist imperative may be translated as an imperative of command (\u201cmust be healed\u201d or, more periphrastically, \u201ccommand [my servant] to be healed\u201d) or as a permissive imperative (\u201clet my servant be healed\u201d), which lessens the force of the imperative somewhat in English."}, {"pk": 2849918, "translation": "NET", "book": 42, "chapter": 7, "verse": 8, "text": "For I too am a man set under authority, with soldiers under me. I say to this one, \u2018Go,\u2019 and he goes, and to another, \u2018Come,\u2019 and he comes, and to my slave, \u2018Do this,\u2019 and he does it.\u201d", "comment": "sn I say to this one, \u2018Go,\u2019 and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
tn Grk \u201chaving soldiers under me.\u201d
tn The word \u201cit\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2849919, "translation": "NET", "book": 42, "chapter": 7, "verse": 9, "text": "When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, \u201cI tell you, not even in Israel have I found such faith!\u201d", "comment": "tn Or \u201cpleased with him and amazed.\u201d The expanded translation brings out both Jesus\u2019 sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
sn There are two elements to the faith that Jesus commended: The man\u2019s humility and his sense of Jesus\u2019 authority which recognized that only Jesus\u2019 word, not his physical presence, were required."}, {"pk": 2849920, "translation": "NET", "book": 42, "chapter": 7, "verse": 10, "text": "So when those who had been sent returned to the house, they found the slave well.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the summarization at the end of the account.
tc Most mss, especially later ones (A C [D] \u0398 \u03a8 \u00cb13 33 \u00cf), have \u201cthe sick slave\u201d here instead of \u201cthe slave.\u201d This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: \u00cc75 \u05d0 B L W \u00cb1 579 700 892* 1241 2542 it co)."}, {"pk": 2849921, "translation": "NET", "book": 42, "chapter": 7, "verse": 11, "text": "Soon afterward Jesus went to a town called Nain, and his disciples and a large crowd went with him.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd it happened that soon.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tc Several variants to \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u1f10\u03bd \u03c4\u1ff7 (egeneto en tw) are found before the adverb \u1f11\u03be\u1fc6\u03c2 (Jexh\"), all of them clarifying by the use of the feminine article that the next day is meant (\u03c4\u1fc7 [th] in D; \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u03c4\u1fc7 in W; \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u1f10\u03bd \u03c4\u1fc7 in \u05d0* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + \u1f21\u03bc\u03ad\u03c1\u03b1 [Jhmera] + \u1f11\u03be\u1fc6\u03c2; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article \u03c4\u1ff7 modifies an implied \u03c7\u03c1\u03cc\u03bd\u1ff3 (cronw), with the general sense of \u201csoon afterward.\u201d
tn The term \u03c0\u03cc\u03bb\u03b9\u03c2 (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth."}, {"pk": 2849922, "translation": "NET", "book": 42, "chapter": 7, "verse": 12, "text": "As he approached the town gate, a man who had died was being carried out, the only son of his mother (who was a widow ), and a large crowd from the town was with her.", "comment": "sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
tn Grk \u201cbehold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn That is, carried out for burial. This was a funeral procession.
tn Grk \u201cand she.\u201d The clause introduced by \u03ba\u03b1\u03af (kai) has been translated as a relative clause for the sake of English style.
tn Or \u201ccity.\u201d"}, {"pk": 2849923, "translation": "NET", "book": 42, "chapter": 7, "verse": 13, "text": "When the Lord saw her, he had compassion for her and said to her, \u201cDo not weep.\u201d", "comment": "sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
tn Grk \u201cAnd seeing her, the Lord.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. The participle \u1f30\u03b4\u1f7d\u03bd (idwn) has been taken temporally.
tn The verb \u03ba\u03bb\u03b1\u03af\u03c9 (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning."}, {"pk": 2849924, "translation": "NET", "book": 42, "chapter": 7, "verse": 14, "text": "Then he came up and touched the bier, and those who carried it stood still. He said, \u201cYoung man, I say to you, get up!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201ccoming up, he touched.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u1f7d\u03bd (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
sn Although sometimes translated \u201ccoffin,\u201d the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2849925, "translation": "NET", "book": 42, "chapter": 7, "verse": 15, "text": "So the dead man sat up and began to speak, and Jesus gave him back to his mother.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of Jesus\u2019 command.
tn Or \u201cthe deceased.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn In the context, the verb \u03b4\u03af\u03b4\u03c9\u03bc\u03b9 (didwmi) has been translated \u201cgave back\u201d rather than simply \u201cgave.\u201d"}, {"pk": 2849926, "translation": "NET", "book": 42, "chapter": 7, "verse": 16, "text": "Fear seized them all, and they began to glorify God, saying, \u201cA great prophet has appeared among us!\u201d and \u201cGod has come to help his people!\u201d", "comment": "tn Or \u201cAwe.\u201d Grk \u201cfear,\u201d but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God\u2019s work; see Luke 5:9.
tn This imperfect verb has been translated as an ingressive imperfect.
sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19\u201320.
tn Grk \u201carisen.\u201d
tn Grk \u201cvisited,\u201d but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, \u201cto be present, with the implication of concern \u2013 \u2018to be present to help, to be on hand to aid.\u2019 \u2026 \u2018God has come to help his people\u2019 Lk 7:16.\u201d The language recalls Luke 1:68, 78."}, {"pk": 2849927, "translation": "NET", "book": 42, "chapter": 7, "verse": 17, "text": "This report about Jesus circulated throughout Judea and all the surrounding country.", "comment": "tn Grk \u201cAnd this.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn See Luke 4:14 for a similar report.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cwent out.\u201d
tn Grk \u201cthrough the whole of.\u201d"}, {"pk": 2849928, "translation": "NET", "book": 42, "chapter": 7, "verse": 18, "text": "John\u2019s disciples informed him about all these things. So John called two of his disciples", "comment": "tn Grk \u201cAnd John\u2019s.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate that John\u2019s action was a result of the report he had heard.
tn Grk \u201cAnd calling two of his disciples, John sent.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (proskalesameno\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2849929, "translation": "NET", "book": 42, "chapter": 7, "verse": 19, "text": "and sent them to Jesus to ask, \u201cAre you the one who is to come, or should we look for another?\u201d", "comment": "tc \u2021 Although most mss (\u05d0 A W \u0398 \u03a8 \u00cb1 \u00cf it sy bo) read \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (pro\" ton Ihsoun, \u201cto Jesus\u201d), other important witnesses (B L \u039e \u00cb13 33 pc sa) read \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd (pro\" ton kurion, \u201cto the Lord\u201d). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that \u201cJesus\u201d is more widespread than \u201cthe Lord\u201d with almost equally important witnesses argues for its authenticity.
sn Aspects of Jesus\u2019 ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15\u201317.
tn Grk \u201cto Jesus, saying,\u201d but since this takes the form of a question, it is preferable to use the phrase \u201cto ask\u201d in English."}, {"pk": 2849930, "translation": "NET", "book": 42, "chapter": 7, "verse": 20, "text": "When the men came to Jesus, they said, \u201cJohn the Baptist has sent us to you to ask, \u2018Are you the one who is to come, or should we look for another?\u2019\u201d", "comment": "tn Grk \u201cto you, saying,\u201d but since this takes the form of a question, it is preferable to use the phrase \u201cto ask\u201d in English.
tn This question is repeated word for word from v. 19.
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849931, "translation": "NET", "book": 42, "chapter": 7, "verse": 21, "text": "At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind.", "comment": "tn Grk \u201cand sicknesses,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Grk \u201cIn that hour.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cand bestowed (sight) on.\u201d"}, {"pk": 2849932, "translation": "NET", "book": 42, "chapter": 7, "verse": 22, "text": "So he answered them, \u201cGo tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them.", "comment": "tn Grk \u201canswering, he said to them.\u201d This is redundant in English and has been simplified in the translation to \u201che answered them.\u201d
tn Grk \u201cand the,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5\u20136; 26:19; 29:18\u201319; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
sn The same verb has been translated \u201cinform\u201d in 7:18.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the relationship to Jesus\u2019 miraculous cures in the preceding sentence."}, {"pk": 2849933, "translation": "NET", "book": 42, "chapter": 7, "verse": 23, "text": "Blessed is anyone who takes no offense at me.\u201d", "comment": "tn Grk \u201cwhoever.\u201d"}, {"pk": 2849934, "translation": "NET", "book": 42, "chapter": 7, "verse": 24, "text": "When John\u2019s messengers had gone, Jesus began to speak to the crowds about John: \u201cWhat did you go out into the wilderness to see? A reed shaken by the wind?", "comment": "tn There is a debate as to whether one should read this figuratively (\u201cto see someone who is easily blown over?\u201d) or literally (Grk \u201cto see the wilderness vegetation?\u2026No, to see a prophet\u201d). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
tn Or \u201cdesert.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2849935, "translation": "NET", "book": 42, "chapter": 7, "verse": 25, "text": "What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes and live in luxury are in kings\u2019 courts!", "comment": "tn Or \u201csoft\u201d; see L&N 79.100.
tn Or \u201cpalaces.\u201d
tn See L&N 88.253, \u201cto revel, to carouse, to live a life of luxury.\u201d
sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
tn Grk \u201cBut what.\u201d Here \u1f00\u03bb\u03bb\u03ac (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26."}, {"pk": 2849936, "translation": "NET", "book": 42, "chapter": 7, "verse": 26, "text": "What did you go out to see? A prophet? Yes, I tell you, and more than a prophet.", "comment": "tn John the Baptist is \u201cmore\u201d because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03cc\u03c4\u03b5\u03c1\u03bf\u03c2 b.)."}, {"pk": 2849937, "translation": "NET", "book": 42, "chapter": 7, "verse": 27, "text": "This is the one about whom it is written, \u2018Look, I am sending my messenger ahead of you, who will prepare your way before you.\u2019", "comment": "sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God\u2019s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
tn Grk \u201cbefore your face\u201d (an idiom)."}, {"pk": 2849938, "translation": "NET", "book": 42, "chapter": 7, "verse": 28, "text": "I tell you, among those born of women no one is greater than John. Yet the one who is least in the kingdom of God is greater than he is.\u201d", "comment": "sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
sn The kingdom of God is a major theme of Jesus\u2019 proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
tc The earliest and best mss read simply \u1fbf\u0399\u03c9\u03ac\u03bd\u03bd\u03bf\u03c5 (Iwannou, \u201cJohn\u201d) here (\u00cc75 \u05d0 B L W \u039e \u00cb1 579 pc). Others turn this into \u201cJohn the Baptist\u201d (K 33 565 al it), \u201cthe prophet John the Baptist\u201d (A [D] \u0398 \u00cb13 \u00cf lat), or \u201cthe prophet John\u201d (\u03a8 700 [892 1241] pc). \u201cIt appears that \u03c0\u03c1\u03bf\u03c6\u1f75\u03c4\u03b7\u03c2 was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added \u03c4\u03bf\u1fe6 \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03c4\u03bf\u1fe6, assimilating the text to Mt 11.11\u201d (TCGNT 119)."}, {"pk": 2849939, "translation": "NET", "book": 42, "chapter": 7, "verse": 29, "text": "(Now all the people who heard this, even the tax collectors, acknowledged God\u2019s justice, because they had been baptized with John\u2019s baptism.", "comment": "tn The participle \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (baptisqente\") has been translated as a causal adverbial participle.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the parenthetical nature of the comment by the author.
sn See the note on tax collectors in 3:12.
tn Or \u201cvindicated God\u201d; Grk \u201cjustified God.\u201d This could be expanded to \u201cvindicated and responded to God.\u201d The point is that God\u2019s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30."}, {"pk": 2849940, "translation": "NET", "book": 42, "chapter": 7, "verse": 30, "text": "However, the Pharisees and the experts in religious law rejected God\u2019s purpose for themselves, because they had not been baptized by John. )", "comment": "tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
tn Or \u201cplan.\u201d
sn See the note on Pharisees in 5:17.
sn Luke 7:29\u201330 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
tn The participle \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (baptisqente\") has been translated as a causal adverbial participle; it could also be translated as means (\u201cfor themselves, by not having been baptized\u201d). This is similar to the translation found in the NRSV.
tn Grk \u201cby him\u201d; the referent (John the Baptist) has been specified in the translation for clarity."}, {"pk": 2849941, "translation": "NET", "book": 42, "chapter": 7, "verse": 31, "text": "\u201cTo what then should I compare the people of this generation, and what are they like?", "comment": "tn Grk \u201cmen,\u201d but this is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"). The comparison that follows in vv. 32\u201334 describes \u201cthis generation,\u201d not Jesus and John."}, {"pk": 2849942, "translation": "NET", "book": 42, "chapter": 7, "verse": 32, "text": "They are like children sitting in the marketplace and calling out to one another, \u2018We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.\u2019", "comment": "tn Grk \u201cThey are like children sitting\u2026and calling out\u2026who say.\u201d
sn \u2018We played the flute for you, yet you did not dance\u2026\u2019 The children of this generation were making the complaint (see vv. 33\u201334) that others were not playing the game according to the way they played the music. John and Jesus did not follow \u201ctheir tune.\u201d Jesus\u2019 complaint was that this generation wanted things their way, not God\u2019s.
tn The verb \u1f10\u03b8\u03c1\u03b7\u03bd\u1f75\u03c3\u03b1\u03bc\u03b5\u03bd (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture."}, {"pk": 2849943, "translation": "NET", "book": 42, "chapter": 7, "verse": 33, "text": "For John the Baptist has come eating no bread and drinking no wine, and you say, \u2018He has a demon!\u2019", "comment": "sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
tn Grk \u201cneither eating bread nor drinking wine,\u201d but this is somewhat awkward in contemporary English."}, {"pk": 2849944, "translation": "NET", "book": 42, "chapter": 7, "verse": 34, "text": "The Son of Man has come eating and drinking, and you say, \u2018Look at him, a glutton and a drunk, a friend of tax collectors and sinners!\u2019", "comment": "tn Grk \u201cBehold a man.\u201d
sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God\u2019s messengers were subject to complaint."}, {"pk": 2849945, "translation": "NET", "book": 42, "chapter": 7, "verse": 35, "text": "But wisdom is vindicated by all her children.\u201d", "comment": "tn Or \u201cby all those who follow her\u201d (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads \u201cby her deeds.\u201d
tn Or \u201cshown to be right.\u201d This is the same verb translated \u201cacknowledged\u2026 justice\u201d in v. 29, with a similar sense \u2013 including the notion of response. Wisdom\u2019s children are those who respond to God through John and Jesus."}, {"pk": 2849946, "translation": "NET", "book": 42, "chapter": 7, "verse": 36, "text": "Now one of the Pharisees asked Jesus to have dinner with him, so he went into the Pharisee\u2019s house and took his place at the table.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate that Jesus\u2019 action was the result of the Pharisee\u2019s invitation.
sn See the note on Pharisees in 5:17.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cand reclined at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away."}, {"pk": 2849947, "translation": "NET", "book": 42, "chapter": 7, "verse": 37, "text": "Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee\u2019s house, she brought an alabaster jar of perfumed oil.", "comment": "sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cwas reclining at table.\u201d
tn \u039c\u03cd\u03c1\u03bf\u03bd (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year\u2019s pay for an average laborer."}, {"pk": 2849948, "translation": "NET", "book": 42, "chapter": 7, "verse": 38, "text": "As she stood behind him at his feet, weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil.", "comment": "tn Grk \u201ckissed his feet,\u201d but this has been replaced by the pronoun \u201cthem\u201d in keeping with contemporary English style.
tn Grk \u201cAnd standing.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cstanding\u201d; the participle \u03c3\u03c4\u1fb6\u03c3\u03b1 (stasa) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201ctears, and she.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cwith the hair of her head.\u201d
tn Grk \u201cand kissed,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn The series of verbs in this verse detail the woman\u2019s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation."}, {"pk": 2849949, "translation": "NET", "book": 42, "chapter": 7, "verse": 39, "text": "Now when the Pharisee who had invited him saw this, he said to himself, \u201cIf this man were a prophet, he would know who and what kind of woman this is who is touching him, that she is a sinner.\u201d", "comment": "tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, \u201cIf this man were a prophet (but he is not)\u2026\u201d
tn The word \u201cthis\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman."}, {"pk": 2849950, "translation": "NET", "book": 42, "chapter": 7, "verse": 40, "text": "So Jesus answered him, \u201cSimon, I have something to say to you.\u201d He replied, \u201cSay it, Teacher.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the connection with the preceding statement recording the Pharisee\u2019s thoughts.
tn Grk \u201che said.\u201d
tn Grk \u201canswering, said to him.\u201d This is redundant in contemporary English and has been simplified to \u201canswered him.\u201dsn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts."}, {"pk": 2849951, "translation": "NET", "book": 42, "chapter": 7, "verse": 41, "text": "\u201cA certain creditor had two debtors; one owed him five hundred silver coins, and the other fifty.", "comment": "tn Grk \u201cfive hundred denarii.\u201dsn The silver coins were denarii. The denarius was worth about a day\u2019s wage for a laborer; this would be an amount worth not quite two years\u2019 pay. The debts were significant: They represented two months\u2019 pay and one and three quarter years\u2019 pay (20 months) based on a six day work week.
sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
tn The word \u201chim\u201d is not in the Greek text, but is implied."}, {"pk": 2849952, "translation": "NET", "book": 42, "chapter": 7, "verse": 42, "text": "When they could not pay, he canceled the debts of both. Now which of them will love him more?\u201d", "comment": "tn The verb \u1f10\u03c7\u03b1\u03c1\u03af\u03c3\u03b1\u03c4\u03bf (ecarisato) could be translated as \u201cforgave.\u201d Of course this pictures the forgiveness of God\u2019s grace, which is not earned but bestowed with faith (see v. 49)."}, {"pk": 2849953, "translation": "NET", "book": 42, "chapter": 7, "verse": 43, "text": "Simon answered, \u201cI suppose the one who had the bigger debt canceled.\u201d Jesus said to him, \u201cYou have judged rightly.\u201d", "comment": "tn Grk \u201canswering, said.\u201d This is redundant in contemporary English and has been simplified to \u201canswered.\u201d
tn Grk \u201cthe one to whom he forgave more\u201d (see v. 42).
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2849954, "translation": "NET", "book": 42, "chapter": 7, "verse": 44, "text": "Then, turning toward the woman, he said to Simon, \u201cDo you see this woman? I entered your house. You gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair.", "comment": "sn It is discussed whether these acts in vv. 44\u201346 were required by the host. Most think they were not, but this makes the woman\u2019s acts of respect all the more amazing.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2849955, "translation": "NET", "book": 42, "chapter": 7, "verse": 45, "text": "You gave me no kiss of greeting, but from the time I entered she has not stopped kissing my feet.", "comment": "tn Grk \u201cno kiss.\u201d This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words \u201cof greeting\u201d have been supplied to qualify what kind of kiss is meant."}, {"pk": 2849956, "translation": "NET", "book": 42, "chapter": 7, "verse": 46, "text": "You did not anoint my head with oil, but she has anointed my feet with perfumed oil.", "comment": "sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6\u201313; Mark 14:3\u20139; John 12:1\u20138). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee."}, {"pk": 2849957, "translation": "NET", "book": 42, "chapter": 7, "verse": 47, "text": "Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; but the one who is forgiven little loves little.\u201d", "comment": "tn Grk \u201cfor she loved much.\u201d The connection between this statement and the preceding probably involves an ellipsis, to the effect that the \u1f45\u03c4\u03b9 clause gives the evidence of forgiveness, not the ground. For similar examples of an \u201cevidentiary\u201d \u1f45\u03c4\u03b9, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: \u201cthe one who is forgiven little loves little\u201d means that the one who is forgiven little is thus not able to love much. The REB renders this verse: \u201cher great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.\u201dsn She loved much. Jesus\u2019 point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman\u2019s acts of reverence to Jesus honored him as the one who brought God\u2019s message of grace."}, {"pk": 2849958, "translation": "NET", "book": 42, "chapter": 7, "verse": 48, "text": "Then Jesus said to her, \u201cYour sins are forgiven.\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17\u201326 and the next verse."}, {"pk": 2849959, "translation": "NET", "book": 42, "chapter": 7, "verse": 49, "text": "But those who were at the table with him began to say among themselves, \u201cWho is this, who even forgives sins?\u201d", "comment": "tn Grk \u201cAnd\u201d; here \u03ba\u03b1\u03af (kai) has been translated as an adversative (contrastive).
tn Grk \u201cwere reclining at table.\u201d"}, {"pk": 2849960, "translation": "NET", "book": 42, "chapter": 7, "verse": 50, "text": "He said to the woman, \u201cYour faith has saved you; go in peace.\u201d", "comment": "sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
tn Here \u03b4\u03ad (de) has not been translated.
sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31\u201332."}, {"pk": 2849961, "translation": "NET", "book": 42, "chapter": 8, "verse": 1, "text": "Some time afterward he went on through towns and villages, preaching and proclaiming the good news of the kingdom of God. The twelve were with him,", "comment": "tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cAnd it happened that some time.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn \u039a\u03b1\u03b8\u03b5\u03be\u1fc6\u03c2 (Kaqexh\") is a general temporal term and need not mean \u201csoon afterward\u201d; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
tn Or \u201ccities.\u201d
sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus\u2019 teaching ministry on the rule of God.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2849962, "translation": "NET", "book": 42, "chapter": 8, "verse": 2, "text": "and also some women who had been healed of evil spirits and disabilities: Mary (called Magdalene), from whom seven demons had gone out,", "comment": "tn Or \u201cillnesses.\u201d The term \u1f00\u03c3\u03b8\u03ad\u03bd\u03b5\u03b9\u03b1 (asqeneia) refers to the state of being ill and thus incapacitated in some way \u2013 \u201cillness, disability, weakness.\u201d (L&N 23.143).
sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee\u2019s house."}, {"pk": 2849963, "translation": "NET", "book": 42, "chapter": 8, "verse": 3, "text": "and Joanna the wife of Cuza (Herod\u2019s household manager), Susanna, and many others who provided for them out of their own resources.", "comment": "tn Here \u1f10\u03c0\u03af\u03c4\u03c1\u03bf\u03c0\u03bf\u03c2 (epitropo\") is understood as referring to the majordomo or manager of Herod\u2019s household (BDAG 385 s.v. \u1f10\u03c0\u03af\u03c4\u03c1\u03bf\u03c0\u03bf\u03c2 1). However, as BDAG notes, the office may be political in nature and would then be translated something like \u201cgovernor\u201d or \u201cprocurator.\u201d Note that in either case the gospel was reaching into the highest levels of society.
sn Cuza is also spelled \u201cChuza\u201d in many English translations.
sn Herod\u2019s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
tc Many mss (\u05d0 A L \u03a8 \u00cb1 33 565 579 1241 2542 pm it co) read \u201cfor him,\u201d but \u201cfor them\u201d also has good ms support (B D K W \u0393 \u0394 \u0398 \u00cb13 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41."}, {"pk": 2849964, "translation": "NET", "book": 42, "chapter": 8, "verse": 4, "text": "While a large crowd was gathering and people were coming to Jesus from one town after another, he spoke to them in a parable:", "comment": "tn Grk \u201cto him\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn This phrase renders a distributive use of \u03ba\u03b1\u03c4\u03ac (kata) with \u03c0\u03cc\u03bb\u03b9\u03c2 (polis), literally \u201caccording to [each] town.\u201d
tn The words \u201cto them\u201d do not appear in the Greek text but are supplied in the translation for clarity."}, {"pk": 2849965, "translation": "NET", "book": 42, "chapter": 8, "verse": 5, "text": "\u201cA sower went out to sow his seed. And as he sowed, some fell along the path and was trampled on, and the wild birds devoured it.", "comment": "tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd).
sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God\u2019s giving life has OT roots: Isa 55:10\u201311.
tn Luke\u2019s version of the parable, like Mark\u2019s (cf. Mark 4:1\u20139) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1\u20139 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff."}, {"pk": 2849966, "translation": "NET", "book": 42, "chapter": 8, "verse": 6, "text": "Other seed fell on rock, and when it came up, it withered because it had no moisture.", "comment": "sn The rock in Palestine would be a limestone base lying right under the soil."}, {"pk": 2849967, "translation": "NET", "book": 42, "chapter": 8, "verse": 7, "text": "Other seed fell among the thorns, and they grew up with it and choked it.", "comment": "sn That is, crowded out the good plants.
sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system."}, {"pk": 2849968, "translation": "NET", "book": 42, "chapter": 8, "verse": 8, "text": "But other seed fell on good soil and grew, and it produced a hundred times as much grain.\u201d As he said this, he called out, \u201cThe one who has ears to hear had better listen!\u201d", "comment": "tn Grk \u201cwhen it grew, after it grew.\u201d
tn The translation \u201chad better listen!\u201d captures the force of the third person imperative more effectively than the traditional \u201clet him hear,\u201d which sounds more like a permissive than an imperative to the modern English reader. This was Jesus\u2019 common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
tn Grk \u201csaid these things.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in the final stage of the parable.
sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable."}, {"pk": 2849969, "translation": "NET", "book": 42, "chapter": 8, "verse": 9, "text": "Then his disciples asked him what this parable meant.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cwhat this parable might be\u201d (an optative after a secondary tense, in keeping with good Koine style)."}, {"pk": 2849970, "translation": "NET", "book": 42, "chapter": 8, "verse": 10, "text": "He said, \u201cYou have been given the opportunity to know the secrets of the kingdom of God, but for others they are in parables, so that although they see they may not see, and although they hear they may not understand.", "comment": "sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
tn This is an example of a so-called \u201cdivine passive,\u201d with God understood to be the source of the revelation (see ExSyn 437-38).
tn Grk \u201cit has been given to you to know.\u201d The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
tn Grk \u201cthe mysteries.\u201dsn The key term secrets (\u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17\u201323, 27\u201330. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus\u2019 ministry and message with old promises (Rom 1:1\u20134; Heb 1:1\u20132). The traditional translation of this word, \u201cmystery,\u201d is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2849971, "translation": "NET", "book": 42, "chapter": 8, "verse": 11, "text": "\u201cNow the parable means this: The seed is the word of God.", "comment": "tn Grk \u201cis,\u201d but in this context it is clearly giving an explanation of the parable."}, {"pk": 2849972, "translation": "NET", "book": 42, "chapter": 8, "verse": 12, "text": "Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.", "comment": "sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has \u201cthe evil one,\u201d while Mark 4:15 has \u201cSatan.\u201d This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
sn The word of Jesus has the potential to save if it germinates in a person\u2019s heart, something the devil is very much against.
tn The participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (pisteusante\") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb."}, {"pk": 2849973, "translation": "NET", "book": 42, "chapter": 8, "verse": 13, "text": "Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in a time of testing fall away.", "comment": "sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
tn Here \u03b4\u03ad (de) has not been translated.
sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Traditionally, \u201ctemptation.\u201d Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate."}, {"pk": 2849974, "translation": "NET", "book": 42, "chapter": 8, "verse": 14, "text": "As for the seed that fell among thorns, these are the ones who hear, but as they go on their way they are choked by the worries and riches and pleasures of life, and their fruit does not mature.", "comment": "tn Grk \u201cWhat\u201d; the referent (the seed) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn That is, their concern for spiritual things is crowded out by material things.
sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12\u201321; 16:19\u201331.
tn The verb \u03c4\u03b5\u03bb\u03b5\u03c3\u03c6\u03bf\u03c1\u03ad\u03c9 (telesforew) means \u201cto produce mature or ripe fruit\u201d (L&N 23.203). Once again the seed does not reach its goal."}, {"pk": 2849975, "translation": "NET", "book": 42, "chapter": 8, "verse": 15, "text": "But as for the seed that landed on good soil, these are the ones who, after hearing the word, cling to it with an honest and good heart, and bear fruit with steadfast endurance.", "comment": "sn There is a tenacity that is a part of spiritual fruitfulness.
sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2\u20134.
tn The aorist participle \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (akousante\") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God\u2019s revelation through Jesus."}, {"pk": 2849976, "translation": "NET", "book": 42, "chapter": 8, "verse": 16, "text": "\u201cNo one lights a lamp and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light.", "comment": "tn Or \u201cits light,\u201d if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
tn The participle \u1f05\u03c8\u03b1\u03c2 ({aya\") has been translated as a finite verb due to requirements of contemporary English style.
sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78\u201379."}, {"pk": 2849977, "translation": "NET", "book": 42, "chapter": 8, "verse": 17, "text": "For nothing is hidden that will not be revealed, and nothing concealed that will not be made known and brought to light.", "comment": "sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
tn Or \u201cdisclosed.\u201d"}, {"pk": 2849978, "translation": "NET", "book": 42, "chapter": 8, "verse": 18, "text": "So listen carefully, for whoever has will be given more, but whoever does not have, even what he thinks he has will be taken from him.\u201d", "comment": "tn Grk \u201cand.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus\u2019 teaching must be taken seriously.
tn Or \u201cTherefore pay close attention\u201d; Grk \u201cTake heed therefore how you hear.\u201d"}, {"pk": 2849979, "translation": "NET", "book": 42, "chapter": 8, "verse": 19, "text": "Now Jesus\u2019 mother and his brothers came to him, but they could not get near him because of the crowd.", "comment": "sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201chis\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2849980, "translation": "NET", "book": 42, "chapter": 8, "verse": 20, "text": "So he was told, \u201cYour mother and your brothers are standing outside, wanting to see you.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the sequence of events."}, {"pk": 2849981, "translation": "NET", "book": 42, "chapter": 8, "verse": 21, "text": "But he replied to them, \u201cMy mother and my brothers are those who hear the word of God and do it.\u201d", "comment": "tn Grk \u201canswering, he said.\u201d This is redundant in contemporary English and has been simplified to \u201che replied.\u201d
sn Hearing and doing the word of God is another important NT theme: Luke 6:47\u201349; Jas 1:22\u201325.
tn There is some discussion about the grammar of this verse in Greek. If \u201cthese\u201d is the subject, then it reads, \u201cThese are my mother and brothers, those who.\u201d If \u201cthese\u201d is a nominative absolute, which is slightly more likely, then the verse more literally reads, \u201cSo my mother and brothers, they are those who.\u201d The sense in either case is the same."}, {"pk": 2849982, "translation": "NET", "book": 42, "chapter": 8, "verse": 22, "text": "One day Jesus got into a boat with his disciples and said to them, \u201cLet\u2019s go across to the other side of the lake.\u201d So they set out,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201clake, and.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the response to Jesus\u2019 request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cNow it happened that one.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03b4\u03ad (de) has not been translated either.
sn A boat that held all the disciples would be of significant size."}, {"pk": 2849983, "translation": "NET", "book": 42, "chapter": 8, "verse": 23, "text": "and as they sailed he fell asleep. Now a violent windstorm came down on the lake, and the boat started filling up with water, and they were in danger.", "comment": "tn Or \u201ca squall.\u201d
tn Grk \u201cthey were being swamped,\u201d but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence."}, {"pk": 2849984, "translation": "NET", "book": 42, "chapter": 8, "verse": 24, "text": "They came and woke him, saying, \u201cMaster, Master, we are about to die!\u201d So he got up and rebuked the wind and the raging waves; they died down, and it was calm.", "comment": "tn The double vocative shows great emotion.
tn Or \u201ccommanded\u201d (often with the implication of a threat, L&N 33.331).
tn Here \u03b4\u03ad (de) has not been translated.
tn The participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (proselqonte\") has been translated as a finite verb due to requirements of contemporary English style.
sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23\u201330. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the connection to the preceding events."}, {"pk": 2849985, "translation": "NET", "book": 42, "chapter": 8, "verse": 25, "text": "Then he said to them, \u201cWhere is your faith?\u201d But they were afraid and amazed, saying to one another, \u201cWho then is this? He commands even the winds and the water, and they obey him!\u201d", "comment": "sn \u201cWhere is your faith?\u201d The call is to trust God and realize that those who exercise faith can trust in his care.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
sn Jesus\u2019 authority over creation raised a question for the disciples about who he was exactly (\u201cWho then is this?\u201d). This verse shows that the disciples followed Jesus even though they did not know all about him yet."}, {"pk": 2849986, "translation": "NET", "book": 42, "chapter": 8, "verse": 26, "text": "So they sailed over to the region of the Gerasenes, which is opposite Galilee.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate a summary and transition in the narrative.
tc The textual tradition here is quite complicated. Most mss, especially later ones (A W \u03a8 \u00cb13 \u00cf sy), read \u201cGadarenes,\u201d which is the better reading in Matt 8:28. Some mss (\u05d0 L \u0398 \u039e \u00cb1 33 579 700* 1241 pc) have \u201cGergesenes.\u201d But early and important representatives of the Alexandrian and Western texttypes (\u00cc75 B D latt) have \u201cGerasenes,\u201d the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms. sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring \u201cin the region of the Gadarenes.\u201d \u201cIrrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, \u2018opposite Galilee\u2019\u201d (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore \u2013 the town that the herdsmen most likely entered after the drowning of the pigs.
sn That is, across the Sea of Galilee from Galilee."}, {"pk": 2849987, "translation": "NET", "book": 42, "chapter": 8, "verse": 27, "text": "As Jesus stepped ashore, a certain man from the town met him who was possessed by demons. For a long time this man had worn no clothes and had not lived in a house, but among the tombs.", "comment": "tn Or \u201cin.\u201d
tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201ccity.\u201d
tn Grk \u201cstepped out on land.\u201d
tn Grk \u201cwho had demons.\u201d
tn Grk \u201che\u201d; the referent (the demon-possessed man) has been specified in the translation for clarity."}, {"pk": 2849988, "translation": "NET", "book": 42, "chapter": 8, "verse": 28, "text": "When he saw Jesus, he cried out, fell down before him, and shouted with a loud voice, \u201cLeave me alone, Jesus, Son of the Most High God! I beg you, do not torment me!\u201d", "comment": "tn Grk \u201cAnd seeing.\u201d The participle \u1f30\u03b4\u1f7d\u03bd (idwn) has been taken temporally. Here \u03b4\u03ad (de) has not been translated.
sn The demons\u2019 plea \u201cdo not torment me\u201d is a recognition of Jesus\u2019 inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus\u2019 arrival on the scene as an illegitimate change in God\u2019s plan regarding the time when their sentence would be executed.
sn On the title Most High see Luke 1:35.
tn Grk \u201cWhat to me and to you?\u201d (an idiom). The phrase \u03c4\u03af \u1f10\u03bc\u03bf\u1f76 \u03ba\u03b1\u1f76 \u03c3\u03bf\u03af (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. \u1f10\u03b3\u1f7d). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say \u201cWhat to me and to you?\u201d meaning, \u201cWhat have I done to you that you should do this to me?\u201d (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, \u201cWhat to me and to you?\u201d meaning, \u201cThat is your business, how am I involved?\u201d (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: \u201cLeave me alone\u2026.\u201d
tn Grk \u201cand fell,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2849989, "translation": "NET", "book": 42, "chapter": 8, "verse": 29, "text": "For Jesus had started commanding the evil spirit to come out of the man. (For it had seized him many times, so he would be bound with chains and shackles and kept under guard. But he would break the restraints and be driven by the demon into deserted places.)", "comment": "tn Grk \u201cinto the deserts.\u201d The plural use here has been translated as \u201cdeserted places,\u201d that is, uninhabited areas.
tn Or \u201cfetters\u201d; these were chains for the feet.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn This is a parenthetical, explanatory comment by the author.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tc \u2021 Although the external evidence favors the aorist \u03c0\u03b1\u03c1\u1f75\u03b3\u03b3\u03b5\u03b9\u03bb\u03b5\u03bd (parhngeilen, \u201che commanded\u201d; \u00cc75 B \u0398 \u039e \u03a8 \u00cb13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect \u03c0\u03b1\u03c1\u1f75\u03b3\u03b3\u03b5\u03bb\u03bb\u03b5\u03bd (parhngellen, here translated \u201che had started commanding\u201d; \u05d0 A C K L W \u0393 \u0394 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF \u00a7\u00a7328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
tn Grk \u201cunclean.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso,\u201d introducing a clause that gives the result of the man being seized by the demon."}, {"pk": 2849990, "translation": "NET", "book": 42, "chapter": 8, "verse": 30, "text": "Jesus then asked him, \u201cWhat is your name?\u201d He said, \u201cLegion,\u201d because many demons had entered him.", "comment": "tn Grk \u201cAnd Jesus.\u201d Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to pick up the sequence of the narrative prior to the parenthetical note by the author.
tn Here \u03b4\u03ad (de) has not been translated.
sn The name Legion means \u201cthousands,\u201d a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle."}, {"pk": 2849991, "translation": "NET", "book": 42, "chapter": 8, "verse": 31, "text": "And they began to beg him not to order them to depart into the abyss.", "comment": "tn One could also translate the imperfect tense here with a repetitive force like \u201cbegged him repeatedly.\u201d
tn Or \u201ccommand.\u201d
tn This word, \u1f04\u03b2\u03c5\u03c3\u03c3\u03bf\u03c2 (abusso\"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6\u20137; 1 En. 10:4\u20136; 18:11\u201316)."}, {"pk": 2849992, "translation": "NET", "book": 42, "chapter": 8, "verse": 32, "text": "Now a large herd of pigs was feeding there on the hillside, and the demonic spirits begged Jesus to let them go into them. He gave them permission.", "comment": "tn Grk \u201cmountain,\u201d but this might give the English reader the impression of a far higher summit.
sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus\u2019 power over it as a picture of the larger battle for human souls. There would be no doubt how the man\u2019s transformation had taken place.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cthey\u201d; the referent (the demonic spirits) has been specified in the translation for clarity."}, {"pk": 2849993, "translation": "NET", "book": 42, "chapter": 8, "verse": 33, "text": "So the demons came out of the man and went into the pigs, and the herd of pigs rushed down the steep slope into the lake and drowned.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate a conclusion and transition in the narrative.
tn The words \u201cof pigs\u201d are supplied because of the following verb in English, \u201cwere drowned,\u201d which is plural."}, {"pk": 2849994, "translation": "NET", "book": 42, "chapter": 8, "verse": 34, "text": "When the herdsmen saw what had happened, they ran off and spread the news in the town and countryside.", "comment": "tn Or \u201creported it.\u201d This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
tn Or \u201ccity.\u201d
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2849995, "translation": "NET", "book": 42, "chapter": 8, "verse": 35, "text": "So the people went out to see what had happened, and they came to Jesus. They found the man from whom the demons had gone out, sitting at Jesus\u2019 feet, clothed and in his right mind, and they were afraid.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the people\u2019s response to the report.
tn Grk \u201cJesus, and they.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2849996, "translation": "NET", "book": 42, "chapter": 8, "verse": 36, "text": "Those who had seen it told them how the man who had been demon-possessed had been healed.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201chad been delivered\u201d; Grk \u201chad been saved.\u201d This should not be understood as an expression for full salvation. They were only discussing the healing."}, {"pk": 2849997, "translation": "NET", "book": 42, "chapter": 8, "verse": 37, "text": "Then all the people of the Gerasenes and the surrounding region asked Jesus to leave them alone, for they were seized with great fear. So he got into the boat and left.", "comment": "tn Or \u201cto depart from them.\u201d
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that Jesus\u2019 departure was the result of the Gerasenes\u2019 response. A new sentence was started in the translation at this point for stylistic reasons.
tn Grk \u201creturned,\u201d but the effect is that he departed from the Gerasene region.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Again there is great fear at God\u2019s activity, but there is a different reaction. Some people want nothing to do with God\u2019s presence. Mark 5:16 hints that economic reasons motivated their request.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc See the tc note on \u201cGerasenes\u201d in v. 26 for the same geographical options for the textual variants.
tn Grk \u201call the people of the surrounding region of the Gerasenes,\u201d but according to L&N 1.80, \u201c\u03c0\u03b5\u03c1\u03af\u03c7\u03c9\u03c1\u03bf\u03c2 may include not only the surrounding region but also the point of reference, for example\u2026\u2018the Gerasenes and the people living around them\u2019 Lk 8:37.\u201d"}, {"pk": 2849998, "translation": "NET", "book": 42, "chapter": 8, "verse": 38, "text": "The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cbe,\u201d that is, \u201cremain.\u201d In this context that would involve accompanying Jesus as he went on his way."}, {"pk": 2849999, "translation": "NET", "book": 42, "chapter": 8, "verse": 39, "text": "\u201cReturn to your home, and declare what God has done for you.\u201d So he went away, proclaiming throughout the whole town what Jesus had done for him.", "comment": "tn Or \u201cdescribe.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the man\u2019s response to Jesus\u2019 instructions.
tn Or \u201ccity.\u201d
sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God\u2019s goodness at home.
sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus\u2019 ministry as political.
tn Grk \u201cyour house.\u201d"}, {"pk": 2850000, "translation": "NET", "book": 42, "chapter": 8, "verse": 40, "text": "Now when Jesus returned, the crowd welcomed him, because they were all waiting for him.", "comment": "tn This is a temporal infinitival clause in contrast to Mark\u2019s genitive absolute (Mark 5:21).sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26\u201339; cf. also Mark 5:21)."}, {"pk": 2850001, "translation": "NET", "book": 42, "chapter": 8, "verse": 41, "text": "Then a man named Jairus, who was a ruler of the synagogue, came up. Falling at Jesus\u2019 feet, he pleaded with him to come to his house,", "comment": "tn Jairus is described as \u1f04\u03c1\u03c7\u03c9\u03bd \u03c4\u1fc6\u03c2 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1fc6\u03c2 (arcwn th\" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
tn This verb is an imperfect tense, commonly used by Luke for vividness.
tn Grk \u201cand falling.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn See the note on synagogues in 4:15."}, {"pk": 2850002, "translation": "NET", "book": 42, "chapter": 8, "verse": 42, "text": "because he had an only daughter, about twelve years old, and she was dying. As Jesus was on his way, the crowds pressed around him.", "comment": "tn This imperfect verb could be understood ingressively: \u201cshe was beginning to die\u201d or \u201cwas approaching death.\u201d
sn Pressed is a very emphatic term \u2013 the crowds were pressing in so hard that one could hardly breathe (L&N 19.48)."}, {"pk": 2850003, "translation": "NET", "book": 42, "chapter": 8, "verse": 43, "text": "Now a woman was there who had been suffering from a hemorrhage for twelve years but could not be healed by anyone.", "comment": "tc \u2021 Most mss, including the majority of later mss (\u05d0[* C] A L W \u0398 \u039e [\u03a8] \u00cb1,13 33 [1424] \u00cf [lat syc,p,h]) read here, \u201chaving spent all her money on doctors.\u201d Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., \u00cc75 B [D] 0279 sys sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke\u2019s account with similar material in Mark 5:26 (see TCGNT 121). NA27 includes the words in brackets, indicating doubt as to their authenticity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201ca flow of blood.\u201d"}, {"pk": 2850004, "translation": "NET", "book": 42, "chapter": 8, "verse": 44, "text": "She came up behind Jesus and touched the edge of his cloak, and at once the bleeding stopped.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man\u2019s obedience to the law (cf. Num 15:37\u201341). The woman thus touched the very part of Jesus\u2019 clothing that indicated his ritual purity.
tn Grk \u201cthe flow of her blood.\u201dsn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cgarment,\u201d but here \u1f31\u03bc\u03ac\u03c4\u03b9\u03bf\u03bd (Jimation) denotes the outer garment in particular."}, {"pk": 2850005, "translation": "NET", "book": 42, "chapter": 8, "verse": 45, "text": "Then Jesus asked, \u201cWho was it who touched me?\u201d When they all denied it, Peter said, \u201cMaster, the crowds are surrounding you and pressing against you!\u201d", "comment": "tn Grk \u201csaid.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, \u201cHow could you ask this? Everyone is touching you!\u201d
tc Most mss, especially the later ones (\u05d0 A C*,3 D L W \u0398 \u039e \u03a8 \u00cb1,13 33 \u00cf latt), also have \u201cand those together with him\u201d (with two different Greek constructions for the phrase \u201cwith him\u201d), while several important witnesses omit this phrase (\u00cc75 B \u03a0 700* al sa). The singular verb \u03b5\u1f36\u03c0\u03b5\u03bd (eipen, \u201che said\u201d) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then \u03b5\u1f36\u03c0\u03b5\u03bd would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31."}, {"pk": 2850006, "translation": "NET", "book": 42, "chapter": 8, "verse": 46, "text": "But Jesus said, \u201cSomeone touched me, for I know that power has gone out from me.\u201d", "comment": "tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus\u2019 prophetic sense as well."}, {"pk": 2850007, "translation": "NET", "book": 42, "chapter": 8, "verse": 47, "text": "When the woman saw that she could not escape notice, she came trembling and fell down before him. In the presence of all the people, she explained why she had touched him and how she had been immediately healed.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201ctold for what reason.\u201d
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
tn Or \u201ccould not remain unnoticed\u201d (see L&N 28.83)."}, {"pk": 2850008, "translation": "NET", "book": 42, "chapter": 8, "verse": 48, "text": "Then he said to her, \u201cDaughter, your faith has made you well. Go in peace.\u201d", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201chas delivered you\u201d; Grk \u201chas saved you.\u201d This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman\u2019s healing."}, {"pk": 2850009, "translation": "NET", "book": 42, "chapter": 8, "verse": 49, "text": "While he was still speaking, someone from the synagogue ruler\u2019s house came and said, \u201cYour daughter is dead; do not trouble the teacher any longer.\u201d", "comment": "tn That is, \u201cthe official in charge of the synagogue\u201d; \u1f00\u03c1\u03c7\u03b9\u03c3\u03c5\u03bd\u03ac\u03b3\u03c9\u03b3\u03bf\u03c2 (arcisunagwgo\") refers to the \u201cpresident of a synagogue\u201d (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41)."}, {"pk": 2850010, "translation": "NET", "book": 42, "chapter": 8, "verse": 50, "text": "But when Jesus heard this, he told him, \u201cDo not be afraid; just believe, and she will be healed.\u201d", "comment": "tn Grk \u201canswered.\u201d
tn Or \u201cwill be delivered\u201d; Grk \u201cwill be saved.\u201d This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl\u2019s healing."}, {"pk": 2850011, "translation": "NET", "book": 42, "chapter": 8, "verse": 51, "text": "Now when he came to the house, Jesus did not let anyone go in with him except Peter, John, and James, and the child\u2019s father and mother.", "comment": "tn Grk \u201cand John,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850012, "translation": "NET", "book": 42, "chapter": 8, "verse": 52, "text": "Now they were all wailing and mourning for her, but he said, \u201cStop your weeping; she is not dead but asleep.\u201d", "comment": "tn Grk \u201cbeating the breasts\u201d (in mourning); see L&N 52.1.
sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present."}, {"pk": 2850013, "translation": "NET", "book": 42, "chapter": 8, "verse": 53, "text": "And they began making fun of him, because they knew that she was dead.", "comment": "tn The participle \u03b5\u1f30\u03b4\u03cc\u03c4\u03b5\u03c2 (eidotes) has been translated as a causal adverbial participle.
tn This imperfect verb has been translated as an ingressive imperfect.
tn Or \u201chad died.\u201d"}, {"pk": 2850014, "translation": "NET", "book": 42, "chapter": 8, "verse": 54, "text": "But Jesus gently took her by the hand and said, \u201cChild, get up.\u201d", "comment": "tn Grk \u201cand called, saying.\u201d This is redundant in contemporary English and has been simplified in the translation to \u201cand said.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850015, "translation": "NET", "book": 42, "chapter": 8, "verse": 55, "text": "Her spirit returned, and she got up immediately. Then he told them to give her something to eat.", "comment": "sn In other words, she came back to life; see Acts 20:10.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cAnd her.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850016, "translation": "NET", "book": 42, "chapter": 8, "verse": 56, "text": "Her parents were astonished, but he ordered them to tell no one what had happened.", "comment": "tn Grk \u201cAnd her.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry."}, {"pk": 2850017, "translation": "NET", "book": 42, "chapter": 9, "verse": 1, "text": "After Jesus called the twelve together, he gave them power and authority over all demons and to cure diseases,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has not been translated.
tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (\u201cWhen he called\u2026 he gave\u201d) or antecedent (prior) action (\u201cAfter he called\u2026 he gave\u201d). The participle \u03c3\u03c5\u03b3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (sunkalesameno\") has been translated here as indicating antecedent action.
tc Some mss add \u1f00\u03c0\u03bf\u03c3\u03c4\u03cc\u03bb\u03bf\u03c5\u03c2 (apostolou\", \u201capostles\u201d; \u05d0 C* L \u0398 \u03a8 070 0291 \u00cb13 33 579 892 1241 1424 2542 pc lat) or \u03bc\u03b1\u03b8\u03b7\u03c4\u1f70\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 (maqhta\" autou, \u201chis disciples\u201d; C3 al it) here, but such clarifying notes are clearly secondary.
sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here."}, {"pk": 2850018, "translation": "NET", "book": 42, "chapter": 9, "verse": 2, "text": "and he sent them out to proclaim the kingdom of God and to heal the sick.", "comment": "tn Or \u201cto preach.\u201d
sn As Jesus\u2019 own ministry (Luke 4:16\u201344) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
sn \u201cTo send out\u201d is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49."}, {"pk": 2850019, "translation": "NET", "book": 42, "chapter": 9, "verse": 3, "text": "He said to them, \u201cTake nothing for your journey \u2014 no staff, no bag, no bread, no money, and do not take an extra tunic.", "comment": "tn Grk \u201chave two tunics.\u201d See the note on the word \u201ctunics\u201d in 3:11.
tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215).
sn Mark 6:8 allows one staff. It might be that Luke\u2019s summary (cf. Matt 10:9\u201310) means not taking an extra staff or that the expression is merely rhetorical for \u201ctraveling light\u201d which has been rendered in two slightly different ways.
tn Or \u201cno traveler\u2019s bag\u201d; or possibly \u201cno beggar\u2019s bag\u201d (L&N 6.145; BDAG 811 s.v. \u03c0\u1f75\u03c1\u03b1).
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850020, "translation": "NET", "book": 42, "chapter": 9, "verse": 4, "text": "Whatever house you enter, stay there until you leave the area.", "comment": "sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
tn Grk \u201cand depart from there.\u201d The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
tn Grk \u201cAnd whatever.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850021, "translation": "NET", "book": 42, "chapter": 9, "verse": 5, "text": "Wherever they do not receive you, as you leave that town, shake the dust off your feet as a testimony against them.\u201d", "comment": "sn To shake the dust off represented shaking off the uncleanness from one\u2019s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
tn Grk \u201cAnd wherever.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201call those who do not receive you.\u201d
tn Or \u201ccity.\u201d"}, {"pk": 2850022, "translation": "NET", "book": 42, "chapter": 9, "verse": 6, "text": "Then they departed and went throughout the villages, proclaiming the good news and healing people everywhere.", "comment": "tn Or \u201cpreaching the gospel.\u201d sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to \u201cpreach the kingdom\u201d is to \u201cpreach the good news.\u201d The ideas are interchangeable as summaries for the disciples\u2019 message. They are combined in Luke 8:1.
tn This is a distributive use of \u03ba\u03b1\u03c4\u03ac (kata); see L&N 83:12 where this verse is cited as an example of the usage.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850023, "translation": "NET", "book": 42, "chapter": 9, "verse": 7, "text": "Now Herod the tetrarch heard about everything that was happening, and he was thoroughly perplexed, because some people were saying that John had been raised from the dead,", "comment": "sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
tn Or \u201cwas very confused.\u201d See L&N 32.10 where this verse is given as an example of the usage.
sn See the note on tetrarch in 3:1."}, {"pk": 2850024, "translation": "NET", "book": 42, "chapter": 9, "verse": 8, "text": "while others were saying that Elijah had appeared, and still others that one of the prophets of long ago had risen.", "comment": "sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
sn The phrase had risen could be understood to mean \u201chad been resurrected,\u201d but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7\u20138 will be repeated in v. 19."}, {"pk": 2850025, "translation": "NET", "book": 42, "chapter": 9, "verse": 9, "text": "Herod said, \u201cI had John beheaded, but who is this about whom I hear such things?\u201d So Herod wanted to learn about Jesus.", "comment": "tn The expression \u1f10\u03b6\u1f75\u03c4\u03b5\u03b9 \u1f30\u03b4\u03b5\u1fd6\u03bd \u03b1\u1f50\u03c4\u03cc\u03bd (ezhtei idein auton, \u201cwas seeking to see him\u201d) probably indicates that Herod, for curiosity\u2019s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6\u201312, with inconclusive results from his point of view.
tn Grk \u201cJohn I beheaded\u201d; John\u2019s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution."}, {"pk": 2850026, "translation": "NET", "book": 42, "chapter": 9, "verse": 10, "text": "When the apostles returned, they told Jesus everything they had done. Then he took them with him and they withdrew privately to a town called Bethsaida.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The participle \u1f51\u03c0\u03bf\u03c3\u03c4\u03c1\u03ad\u03c8\u03b1\u03bd\u03c4\u03b5\u03c2 (Jupostreyante\") has been taken temporally.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc There is a seeming myriad of variants for this text. Many mss read \u03b5\u1f30\u03c2 \u03c4\u03cc\u03c0\u03bf\u03bd \u1f14\u03c1\u03b7\u03bc\u03bf\u03bd (ei\" topon erhmon, \u201cto a deserted place\u201d; \u05d0*,2 [1241]) or \u03b5\u1f30\u03c2 \u03c4\u03cc\u03c0\u03bf\u03bd \u1f14\u03c1\u03b7\u03bc\u03bf\u03bd \u03c0\u03cc\u03bb\u03b5\u03c9\u03c2 \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7\u03c2 \u0392\u03b7\u03b8\u03c3\u03b1\u03ca\u03b4\u03ac (ei\" topon erhmon polew\" kaloumenh\" Bhqsai>da, \u201cto a deserted place of a town called Bethsaida\u201d; [A] C W \u039emg [\u00cb1,13] [565] \u00cf) here, while others have \u03b5\u1f30\u03c2 \u03ba\u1f7d\u03bc\u03b7\u03bd \u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd \u0392\u03b7\u03b4\u03c3\u03b1\u03ca\u03b4\u03ac (ei\" kwmhn legomenhn Bhdsai>da, \u201cto a village called Bedsaida\u201d; D), \u03b5\u1f30\u03c2 \u03ba\u1f7d\u03bc\u03b7\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7\u03bd \u0392\u03b7\u03b8\u03c3\u03b1\u03ca\u03b4\u03ac \u03b5\u1f30\u03c2 \u03c4\u03cc\u03c0\u03bf\u03bd \u1f14\u03c1\u03b7\u03bc\u03bf\u03bd (ei\" kwmhn kaloumenhn Bhqsai>da ei\" topon erhmon, \u201cto a village called Bethsaida to a deserted place\u201d; \u0398), or \u03b5\u1f30\u03c2 \u03c4\u03cc\u03c0\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03bd \u0392\u03b7\u03b8\u03c3\u03b1\u03ca\u03b4\u03ac (ei\" topon kaloumenon Bhqsaida, \u201cto a place called Bethsaida\u201d; \u03a8). The Greek behind the translation (\u03b5\u1f30\u03c2 \u03c0\u03cc\u03bb\u03b9\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7\u03bd \u0392\u03b7\u03b8\u03c3\u03b1\u03ca\u03b4\u03ac, ei\" polin kaloumenhn Bhqsai>da) is supported by (\u00cc75) \u05d01 B L \u039e* 33 2542 pc co. The variants can be grouped generally into those that speak of a \u201cdeserted place\u201d and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others \u2013 both internally and externally \u2013 is the one that stands behind the translation and is found in the text of NA27.tn Or \u201ccity.\u201d
sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows."}, {"pk": 2850027, "translation": "NET", "book": 42, "chapter": 9, "verse": 11, "text": "But when the crowds found out, they followed him. He welcomed them, spoke to them about the kingdom of God, and cured those who needed healing.", "comment": "sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus\u2019 ministry: See Luke 4:38\u201344; 6:17\u201319; 7:22 (as also the disciples, 9:6).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2850028, "translation": "NET", "book": 42, "chapter": 9, "verse": 12, "text": "Now the day began to draw to a close, so the twelve came and said to Jesus, \u201cSend the crowd away, so they can go into the surrounding villages and countryside and find lodging and food, because we are in an isolated place.\u201d", "comment": "tn Grk \u201cthe day began to decline,\u201d looking to the approach of sunset.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that the disciples\u2019 request was related to the approach of sunset.
tn That is, find someone to show them hospitality. L&N 34.61 has \u201cfind lodging,\u201d using this verse as an example.
tn Or \u201cin a desert\u201d (meaning a deserted or desolate area with sparse vegetation). Here \u1f67\u03b4\u03b5 (Jwde) has not been translated."}, {"pk": 2850029, "translation": "NET", "book": 42, "chapter": 9, "verse": 13, "text": "But he said to them, \u201cYou give them something to eat.\u201d They replied, \u201cWe have no more than five loaves and two fish \u2014 unless we go and buy food for all these people.\u201d", "comment": "tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF \u00a7376).
tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201csaid.\u201d
tn The participle \u03c0\u03bf\u03c1\u03b5\u03c5\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (poreuqente\") has been taken as indicating attendant circumstance.
tn Here the pronoun \u1f51\u03bc\u03b5\u1fd6\u03c2 (Jumeis) is used, making \u201cyou\u201d in the translation emphatic.
sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location."}, {"pk": 2850030, "translation": "NET", "book": 42, "chapter": 9, "verse": 14, "text": "(Now about five thousand men were there.) Then he said to his disciples, \u201cHave them sit down in groups of about fifty each.\u201d", "comment": "tn Or \u201cMake\u201d (depending on how the force of the imperative verb is understood). Grk \u201ccause them to recline\u201d (the verb has causative force here).
tn The Greek text reads here \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2 (andres) \u2013 that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn This is a parenthetical note by the author."}, {"pk": 2850031, "translation": "NET", "book": 42, "chapter": 9, "verse": 15, "text": "So they did as Jesus directed, and the people all sat down.", "comment": "tn Grk \u201cand they\u201d; the referent (the people) has been specified in the translation for clarity.
tn Grk \u201cAnd they did thus.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate that the disciples\u2019 action was a result of Jesus\u2019 instructions. The adverb \u03bf\u1f55\u03c4\u03c9\u03c2 ({outw\", \u201cthus\u201d) has been expanded in the translation to \u201cas Jesus directed\u201d to clarify what was done."}, {"pk": 2850032, "translation": "NET", "book": 42, "chapter": 9, "verse": 16, "text": "Then he took the five loaves and the two fish, and looking up to heaven he gave thanks and broke them. He gave them to the disciples to set before the crowd.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God \u201cwith respect to\u201d the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the \u201cBread of Life.\u201d"}, {"pk": 2850033, "translation": "NET", "book": 42, "chapter": 9, "verse": 17, "text": "They all ate and were satisfied, and what was left over was picked up \u2014 twelve baskets of broken pieces.", "comment": "sn There was more than enough for everybody, as indicated by the gathering of what was left over."}, {"pk": 2850034, "translation": "NET", "book": 42, "chapter": 9, "verse": 18, "text": "Once when Jesus was praying by himself, and his disciples were nearby, he asked them, \u201cWho do the crowds say that I am?\u201d", "comment": "tn Grk \u201cthe disciples were with him, and he asked them, saying.\u201d
tn Grk \u201cAnd it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28\u201329; 11:1; 22:41; 23:34, 46.
sn \u201cWho do the crowds say that I am?\u201d The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke\u2019s Gospel."}, {"pk": 2850035, "translation": "NET", "book": 42, "chapter": 9, "verse": 19, "text": "They answered, \u201cJohn the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.\u201d", "comment": "tn Grk \u201cAnd they.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cAnd answering, they said.\u201d This is redundant in contemporary English and has been simplified to \u201cThey answered.\u201d
sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
sn The phrase has risen could be understood to mean \u201chas been resurrected,\u201d but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7\u20138."}, {"pk": 2850036, "translation": "NET", "book": 42, "chapter": 9, "verse": 20, "text": "Then he said to them, \u201cBut who do you say that I am?\u201d Peter answered, \u201cThe Christ of God.\u201d", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d sn See the note on Christ in 2:11.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cPeter answering, said.\u201d This is redundant in contemporary English and has been simplified to \u201cPeter answered.\u201d"}, {"pk": 2850037, "translation": "NET", "book": 42, "chapter": 9, "verse": 21, "text": "But he forcefully commanded them not to tell this to anyone,", "comment": "tn The combination of the participle and verb \u1f10\u03c0\u03b9\u03c4\u03b9\u03bc\u1f75\u03c3\u03b1\u03c2 and \u03c0\u03b1\u03c1\u1f75\u03b3\u03b3\u03b5\u03b9\u03bb\u03b5\u03bd (epitimhsa\" and parhngeilen, \u201ccommanding, he ordered\u201d) is a hendiadys that makes the instruction emphatic.
sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct."}, {"pk": 2850038, "translation": "NET", "book": 42, "chapter": 9, "verse": 22, "text": "saying, \u201cThe Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.\u201d", "comment": "tn Or \u201cand scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
sn The description of the Son of Man being rejected\u2026killed, and\u2026raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31\u201333; 24:7; 24:46\u201347."}, {"pk": 2850039, "translation": "NET", "book": 42, "chapter": 9, "verse": 23, "text": "Then he said to them all, \u201cIf anyone wants to become my follower, he must deny himself, take up his cross daily, and follow me.", "comment": "sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18\u201322. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cto come after me.\u201d
tn This translation better expresses the force of the Greek third person imperative than the traditional \u201clet him deny,\u201d which could be understood as merely permissive.
sn Only Luke mentions taking up one\u2019s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14."}, {"pk": 2850040, "translation": "NET", "book": 42, "chapter": 9, "verse": 24, "text": "For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it.", "comment": "sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life."}, {"pk": 2850041, "translation": "NET", "book": 42, "chapter": 9, "verse": 25, "text": "For what does it benefit a person if he gains the whole world but loses or forfeits himself?", "comment": "tn Grk \u201ca man,\u201d but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense here to refer to both men and women."}, {"pk": 2850042, "translation": "NET", "book": 42, "chapter": 9, "verse": 26, "text": "For whoever is ashamed of me and my words, the Son of Man will be ashamed of that person when he comes in his glory and in the glory of the Father and of the holy angels.", "comment": "tn This pronoun (\u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd, touton) is in emphatic position in its own clause in the Greek text: \u201cof that person the Son of Man will be ashamed\u2026\u201d
sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
tn Grk \u201cin the glory of him and of the Father and of the holy angels.\u201d \u201cGlory\u201d is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English."}, {"pk": 2850043, "translation": "NET", "book": 42, "chapter": 9, "verse": 27, "text": "But I tell you most certainly, there are some standing here who will not experience death before they see the kingdom of God.\u201d", "comment": "tn Grk \u201cI tell you truly\u201d (\u03bb\u03ad\u03b3\u03c9 \u03b4\u1f72 \u1f51\u03bc\u1fd6\u03bd \u1f00\u03bb\u03b7\u03b8\u1ff6\u03c2, legw de Jumin alhqw\").
tn The Greek negative here (\u03bf\u1f50 \u03bc\u1f75, ou mh) is the strongest possible.
tn Grk \u201cwill not taste.\u201d Here the Greek verb does not mean \u201csample a small amount\u201d (as a typical English reader might infer from the word \u201ctaste\u201d), but \u201cexperience something cognitively or emotionally; come to know something\u201d (cf. BDAG 195 s.v. \u03b3\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 2).
sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke\u2019s understanding that all but Judas experience the initial fulfillment of the coming of God\u2019s presence and rule in the work of Acts 2. In either case, the \u201ckingdom of God\u201d referred to here would be the initial rather than the final phase."}, {"pk": 2850044, "translation": "NET", "book": 42, "chapter": 9, "verse": 28, "text": "Now about eight days after these sayings, Jesus took with him Peter, John, and James, and went up the mountain to pray.", "comment": "tn Grk \u201cNow it happened that about.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses \u1f61\u03c3\u03b5\u03af (Jwsei, \u201cabout\u201d) to give an approximate reference.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850045, "translation": "NET", "book": 42, "chapter": 9, "verse": 29, "text": "As he was praying, the appearance of his face was transformed, and his clothes became very bright, a brilliant white.", "comment": "tn Grk \u201cAnd as.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Here the preposition \u1f10\u03bd (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
tn Or \u201cthe appearance of his face became different.\u201dsn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42\u201349; 2 Cor 5:1\u201310). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord\u2019s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
tn Or \u201cbecame bright as a flash of lightning\u201d (cf. BDAG 346 s.v. \u1f10\u03be\u03b1\u03c3\u03c4\u03c1\u03ac\u03c0\u03c4\u03c9); or \u201cbecame brilliant as light\u201d (cf. BDAG 593 s.v. \u03bb\u03b5\u03c5\u03ba\u03cc\u03c2 1)."}, {"pk": 2850046, "translation": "NET", "book": 42, "chapter": 9, "verse": 30, "text": "Then two men, Moses and Elijah, began talking with him.", "comment": "tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Grk \u201ctwo men were talking with him, who were Moses and Elijah.\u201d The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18\u201322) and Elijah pictures the presence of the last days (Mal 4:5\u20136), the prophet of the eschaton (the end times)."}, {"pk": 2850047, "translation": "NET", "book": 42, "chapter": 9, "verse": 31, "text": "They appeared in glorious splendor and spoke about his departure that he was about to carry out at Jerusalem.", "comment": "tn Grk \u201chis exodus,\u201d which refers to Jesus\u2019 death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
tn Or \u201caccomplish,\u201d \u201cbring to completion.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2850048, "translation": "NET", "book": 42, "chapter": 9, "verse": 32, "text": "Now Peter and those with him were quite sleepy, but as they became fully awake, they saw his glory and the two men standing with him.", "comment": "tn Grk \u201cweighed down with sleep\u201d (an idiom).
tn Or \u201cafter they became fully awake,\u201d \u201cbut they became fully awake and saw.\u201d"}, {"pk": 2850049, "translation": "NET", "book": 42, "chapter": 9, "verse": 33, "text": "Then as the men were starting to leave, Peter said to Jesus, \u201cMaster, it is good for us to be here. Let us make three shelters, one for you and one for Moses and one for Elijah\u201d \u2014 not knowing what he was saying.", "comment": "tn Grk \u201cAnd it happened that as.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cas they\u201d; the referent (\u201cthe men,\u201d referring to Moses and Elijah) has been specified in the translation for clarity.
tn Grk \u201cto leave from him.\u201d
tn Or \u201cbooths,\u201d \u201cdwellings\u201d (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor."}, {"pk": 2850050, "translation": "NET", "book": 42, "chapter": 9, "verse": 34, "text": "As he was saying this, a cloud came and overshadowed them, and they were afraid as they entered the cloud.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn This cloud is the cloud of God\u2019s presence and the voice is his as well.
tn Or \u201cappeared.\u201d
tn Or \u201csurrounded.\u201d"}, {"pk": 2850051, "translation": "NET", "book": 42, "chapter": 9, "verse": 35, "text": "Then a voice came from the cloud, saying, \u201cThis is my Son, my Chosen One. Listen to him!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc Most mss, especially the later ones, have \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03cc\u03c2 (agaphto\", \u201cthe one I love\u201d; A C* W \u00cb13 33 \u00cf it), or \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u1f78\u03c2 \u1f10\u03bd \u1fa7 (\u1f20)\u03c5\u03b4\u03cc\u03ba\u03b7\u03c3\u03b1 (agaphto\" en |w (h)udokhsa, \u201cthe one I love, in whom I am well pleased\u201d; C3 D \u03a8 pc) here, instead of \u1f10\u03ba\u03bb\u03b5\u03bb\u03b5\u03b3\u03bc\u03ad\u03bd\u03bf\u03c2 (eklelegmeno\", \u201cthe Chosen One\u201d), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from \u00cc45,75 \u05d0 B L \u039e (579) 892 1241 pc co.tn The participle \u1f41 \u1f10\u03ba\u03bb\u03b5\u03bb\u03b5\u03b3\u03bc\u03ad\u03bd\u03bf\u03c2 (Jo eklelegmeno\"), which could be translated \u201cthe One who has been chosen,\u201d is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar \u1f41 \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2 (Jo eklekto\") which also appears in Luke 23:35.sn This divine endorsement is like Luke 3:22 at Jesus\u2019 baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him."}, {"pk": 2850052, "translation": "NET", "book": 42, "chapter": 9, "verse": 36, "text": "After the voice had spoken, Jesus was found alone. So they kept silent and told no one at that time anything of what they had seen.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the concluding summary of the account.
sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17\u201318.
tn Grk \u201cin those days.\u201d"}, {"pk": 2850053, "translation": "NET", "book": 42, "chapter": 9, "verse": 37, "text": "Now on the next day, when they had come down from the mountain, a large crowd met him.", "comment": "tn Grk \u201cNow it happened that on.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated."}, {"pk": 2850054, "translation": "NET", "book": 42, "chapter": 9, "verse": 38, "text": "Then a man from the crowd cried out, \u201cTeacher, I beg you to look at my son \u2014 he is my only child!", "comment": "tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the somewhat unexpected appearance of the man. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Grk \u201ccried out, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated.
tn This verb means \u201cto have regard for\u201d; see Luke 1:48."}, {"pk": 2850055, "translation": "NET", "book": 42, "chapter": 9, "verse": 39, "text": "A spirit seizes him, and he suddenly screams; it throws him into convulsions and causes him to foam at the mouth. It hardly ever leaves him alone, torturing him severely.", "comment": "tn Grk \u201cand behold, a.\u201d Because of the length and complexity of the Greek sentence, \u03ba\u03b1\u03af (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn The Greek here is slightly ambiguous; the subject of the verb \u201cscreams\u201d could be either the son or the spirit.
sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14\u201320.
tn Or \u201cbruising,\u201d or \u201ccrushing.\u201d This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was."}, {"pk": 2850056, "translation": "NET", "book": 42, "chapter": 9, "verse": 40, "text": "I begged your disciples to cast it out, but they could not do so.\u201d", "comment": "tn Grk \u201cAnd I.\u201d Because of the length and complexity of the Greek sentence, \u03ba\u03b1\u03af (kai) has not been translated here; instead a new sentence was started in the translation.
sn Note the repetition of the verb from v. 38, an indication of the father\u2019s desperation.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn The words \u201cdo so\u201d are not in the Greek text, but have been supplied for clarity and stylistic reasons."}, {"pk": 2850057, "translation": "NET", "book": 42, "chapter": 9, "verse": 41, "text": "Jesus answered, \u201cYou unbelieving and perverse generation! How much longer must I be with you and endure you? Bring your son here.\u201d", "comment": "tn Grk \u201cAnd answering, Jesus said.\u201d This is redundant in contemporary English and has been simplified to \u201cJesus answered.\u201d Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cO.\u201d The marker of direct address, \u1f66 (w), is functionally equivalent to a vocative and is represented in the translation by \u201cyou.\u201d
tn Or \u201cfaithless.\u201dsn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
tn Grk \u201chow long.\u201d
tn Or \u201cand put up with.\u201d See Num 11:12; Isa 46:4.
sn The pronouns you\u2026you are plural, indicating that Jesus is speaking to a group rather than an individual."}, {"pk": 2850058, "translation": "NET", "book": 42, "chapter": 9, "verse": 42, "text": "As the boy was approaching, the demon threw him to the ground and shook him with convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201che\u201d; the referent (the boy) has been specified in the translation for clarity.
sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
tn See L&N 23.167-68, where the second verb \u03c3\u03c5\u03c3\u03c0\u03b1\u03c1\u03ac\u03c3\u03c3\u03c9 (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here \u201cand shook him with convulsions.\u201d
tn Or \u201ccommanded\u201d (often with the implication of a threat, L&N 33.331).
sn This is a reference to an evil spirit. See Luke 4:33."}, {"pk": 2850059, "translation": "NET", "book": 42, "chapter": 9, "verse": 43, "text": "Then they were all astonished at the mighty power of God. But while the entire crowd was amazed at everything Jesus was doing, he said to his disciples,", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the response at the conclusion of the account.
sn The revelation of the mighty power of God was the manifestation of God\u2019s power shown through Jesus. See Acts 10:38.
tn Grk \u201call\u201d; the referent (the crowd) has been specified in the translation for clarity.
tc Most mss, especially the later ones (A C W \u0398 \u03a8 0115 \u00cb13 33 892 \u00cf al), actually supply \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Jo Ihsous, \u201cJesus\u201d) here. Since the earliest and best witnesses, along with many others (\u00cc75 \u05d0 B D L \u039e \u00cb1 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same."}, {"pk": 2850060, "translation": "NET", "book": 42, "chapter": 9, "verse": 44, "text": "\u201cTake these words to heart, for the Son of Man is going to be betrayed into the hands of men.\u201d", "comment": "tn The plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, \u201cinto human hands\u201d; TEV, \u201cto the power of human beings\u201d). However, because this can be taken as a specific reference to the group responsible for Jesus\u2019 arrest, where it is unlikely women were present (cf. Matt 26:47\u201356; Mark 14:43\u201352; Luke 22:47\u201353; John 18:2\u201312), the word \u201cmen\u201d has been retained in the translation. There may also be a slight wordplay with \u201cthe Son of Man\u201d earlier in the verse.
tn Grk \u201cPlace these words into your ears,\u201d an idiom. The meaning is either \u201cdo not forget these words\u201d (L&N 29.5) or \u201cListen carefully to these words\u201d (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8."}, {"pk": 2850061, "translation": "NET", "book": 42, "chapter": 9, "verse": 45, "text": "But they did not understand this statement; its meaning had been concealed from them, so that they could not grasp it. Yet they were afraid to ask him about this statement.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cit\u201d; the referent (the meaning of the statement) has been specified in the translation for clarity.
sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges."}, {"pk": 2850062, "translation": "NET", "book": 42, "chapter": 9, "verse": 46, "text": "Now an argument started among the disciples as to which of them might be the greatest.", "comment": "tn The use of the optative mood means the answer is not clear (BDF \u00a7\u00a7267.2.3; 385.2.2).
tn Grk \u201camong them\u201d; the referent (the disciples) has been specified in the translation for clarity."}, {"pk": 2850063, "translation": "NET", "book": 42, "chapter": 9, "verse": 47, "text": "But when Jesus discerned their innermost thoughts, he took a child, had him stand by his side,", "comment": "tn Grk \u201cknowing the thoughts of their hearts\u201d (an idiom).
tn On this use of \u03c0\u03b1\u03c1\u03ac (para), see BDF \u00a7239.1.1."}, {"pk": 2850064, "translation": "NET", "book": 42, "chapter": 9, "verse": 48, "text": "and said to them, \u201cWhoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.\u201d", "comment": "sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples\u2019 selfish ambitions.
tn This verb, \u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9 (decomai), is a term of hospitality (L&N 34.53).
tn Grk \u201camong you all, this one is great.\u201d The absence of a comparative term here makes the point that comparison should not be done."}, {"pk": 2850065, "translation": "NET", "book": 42, "chapter": 9, "verse": 49, "text": "John answered, \u201cMaster, we saw someone casting out demons in your name, and we tried to stop him because he is not a disciple along with us.\u201d", "comment": "tn Grk \u201cAnd answering, John said.\u201d This is redundant in contemporary English and has been simplified to \u201cJohn answered.\u201d Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cdoes not follow with us.\u201d BDAG 36 s.v. \u1f00\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03ad\u03c9 2 indicates that the pronoun \u03c3\u03bf\u03b9 (soi, \u201cyou\u201d) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
tc The translation follows the reading that has Luke\u2019s normal imperfect here (\u1f10\u03ba\u03c9\u03bb\u03cd\u03bf\u03bc\u03b5\u03bd, ekwluomen; found in \u00cc75vid \u05d0 B L \u039e 579 892 1241). Most mss, however, have an aorist (\u1f10\u03ba\u03c9\u03bb\u03cd\u03c3\u03b1\u03bc\u03b5\u03bd, ekwlusamen; found in A C D W \u0398 \u03a8 \u00cb1,13 33 \u00cf co), which would be translated \u201cwe forbade him.\u201d The imperfect enjoys the best external and internal support."}, {"pk": 2850066, "translation": "NET", "book": 42, "chapter": 9, "verse": 50, "text": "But Jesus said to him, \u201cDo not stop him, for whoever is not against you is for you.\u201d"}, {"pk": 2850067, "translation": "NET", "book": 42, "chapter": 9, "verse": 51, "text": "Now when the days drew near for him to be taken up, Jesus set out resolutely to go to Jerusalem.", "comment": "sn Taken up is a reference to Jesus\u2019 upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah\u2019s departure in 2 Kgs 2:9.
tn Grk \u201cAnd it happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201che set his face,\u201d a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
tn Grk \u201cthe days were being fulfilled.\u201d There is literary design here. This starts what has been called in the Gospel of Luke the \u201cJerusalem Journey.\u201d It is not a straight-line trip, but a journey to meet his fate (Luke 13:31\u201335)."}, {"pk": 2850068, "translation": "NET", "book": 42, "chapter": 9, "verse": 52, "text": "He sent messengers on ahead of him. As they went along, they entered a Samaritan village to make things ready in advance for him,", "comment": "tn Grk \u201cAnd going along, they entered.\u201d The aorist passive participle \u03c0\u03bf\u03c1\u03b5\u03c5\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (poreuqente\") has been taken temporally. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201csent messengers before his face,\u201d an idiom.
tn Or \u201cto prepare (things) for him.\u201d"}, {"pk": 2850069, "translation": "NET", "book": 42, "chapter": 9, "verse": 53, "text": "but the villagers refused to welcome him, because he was determined to go to Jerusalem.", "comment": "tn Grk \u201cbecause his face was set toward Jerusalem.\u201dsn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.
tn Grk \u201cthey\u201d; the referent (the villagers) has been specified in the translation for clarity.
tn Or \u201cdid not receive\u201d; this verb, \u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9 (decomai), is a term of hospitality or welcome (L&N 34.53)."}, {"pk": 2850070, "translation": "NET", "book": 42, "chapter": 9, "verse": 54, "text": "Now when his disciples James and John saw this, they said, \u201cLord, do you want us to call fire to come down from heaven and consume them?\u201d", "comment": "tc Most mss, especially the later ones (A C D W \u0398 \u03a8 \u00cb1,13 33 \u00cf it), read here \u201cas also Elijah did,\u201d making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (\u00cc45,75 \u05d0 B L \u039e 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.sn An allusion to 2 Kgs 1:10, 12, 14.
tn Or \u201cdestroy.\u201d"}, {"pk": 2850071, "translation": "NET", "book": 42, "chapter": 9, "verse": 55, "text": "But Jesus turned and rebuked them,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tc Many mss ([D] K \u0393 \u0398 \u00cb1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) \u201cand he said, \u2018You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people\u2019s lives, but to save [them].\u2019\u201d This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss. sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9."}, {"pk": 2850072, "translation": "NET", "book": 42, "chapter": 9, "verse": 56, "text": "and they went on to another village."}, {"pk": 2850073, "translation": "NET", "book": 42, "chapter": 9, "verse": 57, "text": "As they were walking along the road, someone said to him, \u201cI will follow you wherever you go.\u201d", "comment": "tn Grk \u201cAnd as.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cgoing,\u201d but \u201cwalking\u201d is an accurate description of how they traveled about.
tc Most mss (A C W \u0398 \u03a8 \u00cb13 33 \u00cf) add \u03ba\u03cd\u03c1\u03b9\u03b5 (kurie, \u201cLord\u201d) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (\u00cc45,75 \u05d0 B D L \u039e \u00cb1 lat co).sn The statement \u201cI will follow you wherever you go\u201d is an offer to follow Jesus as a disciple, no matter what the cost."}, {"pk": 2850074, "translation": "NET", "book": 42, "chapter": 9, "verse": 58, "text": "Jesus said to him, \u201cFoxes have dens and the birds in the sky have nests, but the Son of Man has no place to lay his head.\u201d", "comment": "tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd).
sn Jesus\u2019 reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head)."}, {"pk": 2850075, "translation": "NET", "book": 42, "chapter": 9, "verse": 59, "text": "Jesus said to another, \u201cFollow me.\u201d But he replied, \u201cLord, first let me go and bury my father.\u201d", "comment": "tn Grk \u201cAnd he\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201csaid.\u201d"}, {"pk": 2850076, "translation": "NET", "book": 42, "chapter": 9, "verse": 60, "text": "But Jesus said to him, \u201cLet the dead bury their own dead, but as for you, go and proclaim the kingdom of God.\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn There are several options for the meaning of Jesus\u2019 reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father\u2019s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one\u2019s father would have seriously dishonored one\u2019s father (cf. Tobit 4:3\u20134). (2) The remark is an idiom (possibly a proverbial saying) that means, \u201cThe matter in question is not the real issue,\u201d in which case Jesus was making a wordplay on the wording of the man\u2019s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, \u201cLet the spiritually dead bury the dead.\u201d (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2850077, "translation": "NET", "book": 42, "chapter": 9, "verse": 61, "text": "Yet another said, \u201cI will follow you, Lord, but first let me say goodbye to my family.\u201d", "comment": "tn Grk \u201cAnd another also said.\u201d
tn Grk \u201cto those in my house.\u201d"}, {"pk": 2850078, "translation": "NET", "book": 42, "chapter": 9, "verse": 62, "text": "Jesus said to him, \u201cNo one who puts his hand to the plow and looks back is fit for the kingdom of God.\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215).
sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2850079, "translation": "NET", "book": 42, "chapter": 10, "verse": 1, "text": "After this the Lord appointed seventy-two others and sent them on ahead of him two by two into every town and place where he himself was about to go.", "comment": "tn Grk \u201cAnd after these things.\u201d Here \u03b4\u03ad (de) has not been translated.
tc There is a difficult textual problem here and in v. 17, where the number is either \u201cseventy\u201d (\u05d0 A C L W \u0398 \u039e \u03a8 \u00cb1,13 \u00cf and several church fathers and early versions) or \u201cseventy-two\u201d (\u00cc75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is \u201cseventy-two,\u201d since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13\u201317; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. \u201cSeventy\u201d could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, \u201cseventy-two\u201d is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1\u20136.
tn Or \u201ccity.\u201d"}, {"pk": 2850080, "translation": "NET", "book": 42, "chapter": 10, "verse": 2, "text": "He said to them, \u201cThe harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest to send out workers into his harvest.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn The phrase Lord of the harvest recognizes God\u2019s sovereignty over the harvest process.
tn Grk \u201cto thrust out.\u201d"}, {"pk": 2850081, "translation": "NET", "book": 42, "chapter": 10, "verse": 3, "text": "Go! I am sending you out like lambs surrounded by wolves.", "comment": "tn Grk \u201cBehold I.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn On the imagery of lambs see Isa 40:11, Ezek 34:11\u201331, and John 10:1\u201318.
sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23."}, {"pk": 2850082, "translation": "NET", "book": 42, "chapter": 10, "verse": 4, "text": "Do not carry a money bag, a traveler\u2019s bag, or sandals, and greet no one on the road.", "comment": "sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
tn Traditionally, \u201ca purse.\u201d
tn Or possibly \u201ca beggar\u2019s bag\u201d (L&N 6.145; BDAG 811 s.v. \u03c0\u1f75\u03c1\u03b1).
tn Or \u201cno one along the way.\u201d"}, {"pk": 2850083, "translation": "NET", "book": 42, "chapter": 10, "verse": 5, "text": "Whenever you enter a house, first say, \u2018May peace be on this house!\u2019", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn The statement \u2018May peace be on this house!\u2019 is really a benediction, asking for God\u2019s blessing. The requested shalom (peace) is understood as coming from God.
tn Grk \u201cInto whatever house you enter.\u201d This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as \u201cwhenever you enter a house.\u201d"}, {"pk": 2850084, "translation": "NET", "book": 42, "chapter": 10, "verse": 6, "text": "And if a peace-loving person is there, your peace will remain on him, but if not, it will return to you.", "comment": "tn Grk \u201ca son of peace,\u201d a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, \u201cof peace\u201d). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples\u2019 message, like \u201cwisdom\u2019s child\u201d in Luke 7:30.
sn The response to these messengers determines how God\u2019s blessing is bestowed \u2013 if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark."}, {"pk": 2850085, "translation": "NET", "book": 42, "chapter": 10, "verse": 7, "text": "Stay in that same house, eating and drinking what they give you, for the worker deserves his pay. Do not move around from house to house.", "comment": "tn Grk \u201ceating and drinking the things from them\u201d (an idiom for what the people in the house provide the guests).
tn Here \u03b4\u03ad (de) has not been translated.
sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14."}, {"pk": 2850086, "translation": "NET", "book": 42, "chapter": 10, "verse": 8, "text": "Whenever you enter a town and the people welcome you, eat what is set before you.", "comment": "tn Or \u201ccity.\u201d Jesus now speaks of the town as a whole, as he will in vv. 10\u201312.
tn Grk \u201cAnd whatever town you enter,\u201d but this is more often expressed in English as \u201cwhenever you enter a town.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cand they\u201d; the referent (the people who live in the town) has been specified in the translation for clarity."}, {"pk": 2850087, "translation": "NET", "book": 42, "chapter": 10, "verse": 9, "text": "Heal the sick in that town and say to them, \u2018The kingdom of God has come upon you!\u2019", "comment": "sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
tn Grk \u201cin it\u201d; the referent (that town) has been specified in the translation for clarity.
tn Or \u201ccome near to you,\u201d suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of \u1f10\u03b3\u03b3\u03af\u03b6\u03c9 (engizw) with the preposition \u1f10\u03c0\u03af (epi) most likely suggests that the sense is \u201chas come upon\u201d (see BDAG 270 s.v. \u1f10\u03b3\u03b3\u03af\u03b6\u03c9 2; W. R. Hutton, \u201cThe Kingdom of God Has Come,\u201d ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB \u201cis at hand for you\u201d). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14\u201323, especially the parable of vv. 21\u201323."}, {"pk": 2850088, "translation": "NET", "book": 42, "chapter": 10, "verse": 10, "text": "But whenever you enter a town and the people do not welcome you, go into its streets and say,", "comment": "sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God\u2019s kingdom.
tn Grk \u201cwhatever town you enter,\u201d but this is more often expressed in English as \u201cwhenever you enter a town.\u201d
tn Or \u201ccity.\u201d
tn Grk \u201cand they\u201d; the referent (the people who live in the town) has been specified in the translation for clarity.
tn The term \u03c0\u03bb\u03b1\u03c4\u03b5\u1fd6\u03b1 (plateia) refers to the \u201cbroad street,\u201d so this refers to the main roads of the town."}, {"pk": 2850089, "translation": "NET", "book": 42, "chapter": 10, "verse": 11, "text": "\u2018Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this: The kingdom of God has come.\u2019", "comment": "tn Here \u1f51\u03bc\u1fd6\u03bd (Jumin) has been translated as a dative of disadvantage.
tn Or \u201ccity.\u201d
sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
tn Or \u201chas come near.\u201d As in v. 9 (see above), the combination of \u1f10\u03b3\u03b3\u03af\u03b6\u03c9 (engizw) with the preposition \u1f10\u03c0\u03af (epi) is decisive in showing that the sense is \u201chas come\u201d (see BDAG 270 s.v. \u1f10\u03b3\u03b3\u03af\u03b6\u03c9 2, and W. R. Hutton, \u201cThe Kingdom of God Has Come,\u201d ExpTim 64 [Dec 1952]: 89-91)."}, {"pk": 2850090, "translation": "NET", "book": 42, "chapter": 10, "verse": 12, "text": "I tell you, it will be more bearable on that day for Sodom than for that town!", "comment": "sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1\u201329, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
tn Or \u201ccity.\u201d"}, {"pk": 2850091, "translation": "NET", "book": 42, "chapter": 10, "verse": 13, "text": "\u201cWoe to you, Chorazin! Woe to you, Bethsaida! For if the miracles done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.", "comment": "sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: \u201cEven the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!\u201dmap For location see Map1-A1; JP3-F3; JP4-F3.
sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.
tn This introduces a second class (contrary to fact) condition in the Greek text.
tn Or \u201cpowerful deeds.\u201d
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2850092, "translation": "NET", "book": 42, "chapter": 10, "verse": 14, "text": "But it will be more bearable for Tyre and Sidon in the judgment than for you!"}, {"pk": 2850093, "translation": "NET", "book": 42, "chapter": 10, "verse": 15, "text": "And you, Capernaum, will you be exalted to heaven? No, you will be thrown down to Hades!", "comment": "tn The interrogative particle introducing this question expects a negative reply.
sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.map For location see Map1-D2; Map2-C3; Map3-B2.
sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13\u201314)."}, {"pk": 2850094, "translation": "NET", "book": 42, "chapter": 10, "verse": 16, "text": "\u201cThe one who listens to you listens to me, and the one who rejects you rejects me, and the one who rejects me rejects the one who sent me.\u201d", "comment": "tn The double mention of rejection in this clause \u2013 \u1f00\u03b8\u03b5\u03c4\u1ff6\u03bd \u1f00\u03b8\u03b5\u03c4\u03b5\u1fd6 (aqetwn aqetei) in the Greek text \u2013 keeps up the emphasis of the section.
tn Grk \u201chears you\u201d; but as the context of vv. 8\u20139 makes clear, it is response that is the point. In contemporary English, \u201clisten to\u201d is one way to express this function (L&N 31.56).
sn Jesus linked himself to the disciples\u2019 message: Responding to the disciples (listens to you) counts as responding to him.
sn The one who sent me refers to God."}, {"pk": 2850095, "translation": "NET", "book": 42, "chapter": 10, "verse": 17, "text": "Then the seventy-two returned with joy, saying, \u201cLord, even the demons submit to us in your name!\u201d", "comment": "tn The prepositional phrase \u201cin your name\u201d indicates the sphere of authority for the messengers\u2019 work of exorcism.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc See the tc note on the number \u201cseventy-two\u201d in Luke 10:1.
tn Or \u201cthe demons obey\u201d; see L&N 36.18."}, {"pk": 2850096, "translation": "NET", "book": 42, "chapter": 10, "verse": 18, "text": "So he said to them, \u201cI saw Satan fall like lightning from heaven.", "comment": "tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that Jesus\u2019 reply in vv. 18\u201320 follows from the positive report of the messengers in v. 17.
tn This is probably best taken as allusion to Isa 14:12; the phrase in common is \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6 (ek tou ouranou). These exorcisms in Jesus\u2019 name are a picture of Satan\u2019s greater defeat at Jesus\u2019 hands (D. L. Bock, Luke [BECNT], 2:1006-7).
tn This is an imperfect tense verb."}, {"pk": 2850097, "translation": "NET", "book": 42, "chapter": 10, "verse": 19, "text": "Look, I have given you authority to tread on snakes and scorpions and on the full force of the enemy, and nothing will hurt you.", "comment": "sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3\u20136.
tn This is an emphatic double negative in the Greek text.
tn Or perhaps, \u201ctrample on\u201d (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
tn Or \u201cI have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.\u201d The second prepositional phrase can be taken either as modifying the infinitive \u03c0\u03b1\u03c4\u03b5\u1fd6\u03bd (patein, \u201cto tread\u201d) or the noun \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1\u03bd (exousian, \u201cpower\u201d). The former is to be preferred and has been represented in the translation.sn The enemy is a reference to Satan (mentioned in v. 18)."}, {"pk": 2850098, "translation": "NET", "book": 42, "chapter": 10, "verse": 20, "text": "Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names stand written in heaven.\u201d", "comment": "tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
tn Grk \u201cdo not rejoice in this, that.\u201d This is awkward in contemporary English and has been simplified to \u201cdo not rejoice that.\u201d
tn The verb here is a present imperative, so the call is to an attitude of rejoicing."}, {"pk": 2850099, "translation": "NET", "book": 42, "chapter": 10, "verse": 21, "text": "On that same occasion Jesus rejoiced in the Holy Spirit and said, \u201cI praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.", "comment": "tn Grk \u201cIn that same hour\u201d (L&N 67.1).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Jesus rejoiced. The account of the mission in 10:1\u201324 ends with several remarks about joy.
tn Or \u201cthank.\u201d
sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God\u2019s care. The two concepts are often related in the NT; see Eph 1:3\u20136.
tn Or \u201cthat.\u201d
sn See 1 Cor 1:26\u201331.
tn Grk \u201cfor (to do) thus was well pleasing before you,\u201d BDAG 325 s.v. \u1f14\u03bc\u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03bd 1.\u03b4; speaking of something taking place \u201cbefore\u201d God is a reverential way of avoiding direct connection of the action to him."}, {"pk": 2850100, "translation": "NET", "book": 42, "chapter": 10, "verse": 22, "text": "All things have been given to me by my Father. No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides to reveal him.\u201d", "comment": "tn Or \u201cwishes\u201d; or \u201cintends\u201d; or \u201cplans\u201d (cf. BDAG 182 s.v. \u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9 2.b). Here it is the Son who has sovereignty.
sn This verse has been noted for its conceptual similarity to teaching in John\u2019s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined."}, {"pk": 2850101, "translation": "NET", "book": 42, "chapter": 10, "verse": 23, "text": "Then Jesus turned to his disciples and said privately, \u201cBlessed are the eyes that see what you see!", "comment": "tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215).
tn Grk \u201cturning to the disciples, he said.\u201d The participle \u03c3\u03c4\u03c1\u03b1\u03c6\u03b5\u03af\u03c2 (strafei\") has been translated as a finite verb due to requirements of contemporary English style.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850102, "translation": "NET", "book": 42, "chapter": 10, "verse": 24, "text": "For I tell you that many prophets and kings longed to see what you see but did not see it, and to hear what you hear but did not hear it.\u201d", "comment": "sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10\u201312 or Heb 1:1\u20132."}, {"pk": 2850103, "translation": "NET", "book": 42, "chapter": 10, "verse": 25, "text": "Now an expert in religious law stood up to test Jesus, saying, \u201cTeacher, what must I do to inherit eternal life?\u201d", "comment": "sn The combination of inherit with eternal life asks, in effect, \u201cWhat must I do to be saved?\u201d
tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Traditionally, \u201ca lawyer.\u201d This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850104, "translation": "NET", "book": 42, "chapter": 10, "verse": 26, "text": "He said to him, \u201cWhat is written in the law? How do you understand it?\u201d", "comment": "tn Grk \u201cHow do you read?\u201d The pronoun \u201cit\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2850105, "translation": "NET", "book": 42, "chapter": 10, "verse": 27, "text": "The expert answered, \u201cLove the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself.\u201d", "comment": "tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
tn Grk \u201cAnd he\u201d; the referent (the expert in religious law, shortened here to \u201cthe expert\u201d) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cYou will love.\u201d The future indicative is used here with imperatival force (see ExSyn 452 and 569).
sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one\u2019s being."}, {"pk": 2850106, "translation": "NET", "book": 42, "chapter": 10, "verse": 28, "text": "Jesus said to him, \u201cYou have answered correctly; do this, and you will live.\u201d", "comment": "tn Grk \u201cAnd he\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated.
sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus\u2019 message, as to love God is to respond to his Son; see v. 22."}, {"pk": 2850107, "translation": "NET", "book": 42, "chapter": 10, "verse": 29, "text": "But the expert, wanting to justify himself, said to Jesus, \u201cAnd who is my neighbor?\u201d", "comment": "tn Grk \u201cAnd he\u201d; the referent (the expert in religious law, shortened here to \u201cthe expert\u201d) has been specified in the translation for clarity.
tn Or \u201cvindicate.\u201dsn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1\u20134). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself)."}, {"pk": 2850108, "translation": "NET", "book": 42, "chapter": 10, "verse": 30, "text": "Jesus replied, \u201cA man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead.", "comment": "tn Grk \u201canswering, said.\u201d This is redundant in contemporary English and has been simplified to \u201creplied.\u201d
sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Grk \u201cand beat,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn That is, in a state between life and death; severely wounded."}, {"pk": 2850109, "translation": "NET", "book": 42, "chapter": 10, "verse": 31, "text": "Now by chance a priest was going down that road, but when he saw the injured man he passed by on the other side.", "comment": "sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context between the priest\u2019s expected action (helping the victim) and what he really did.
tn Grk \u201chim\u201d; the referent (the injured man) has been specified in the translation for clarity.
sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene."}, {"pk": 2850110, "translation": "NET", "book": 42, "chapter": 10, "verse": 32, "text": "So too a Levite, when he came up to the place and saw him, passed by on the other side.", "comment": "tn The clause containing the aorist active participle \u1f10\u03bb\u03b8\u1f7d\u03bd (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
tn Here \u03ba\u03b1\u03c4\u03ac (kata) has been translated \u201cup to\u201d; it could also be translated \u201cupon.\u201d"}, {"pk": 2850111, "translation": "NET", "book": 42, "chapter": 10, "verse": 33, "text": "But a Samaritan who was traveling came to where the injured man was, and when he saw him, he felt compassion for him.", "comment": "tn This is at the beginning of the clause, in emphatic position in the Greek text.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
tn The participle \u1f41\u03b4\u03b5\u03cd\u03c9\u03bd (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (\u201cwhile he was traveling,\u201d cf. NRSV, NIV).
tn Grk \u201che\u201d; the referent (the injured man) has been specified in the translation for clarity.
tn \u201cHim\u201d is not in the Greek text but is implied. The verb means \u201cto feel compassion for,\u201d and the object of the compassion is understood.sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion."}, {"pk": 2850112, "translation": "NET", "book": 42, "chapter": 10, "verse": 34, "text": "He went up to him and bandaged his wounds, pouring oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him.", "comment": "tn The words \u201cto him\u201d are not in the Greek text but are implied. The participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u1f7d\u03bd (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
tn It is not clear whether the causative nuance of the verb included actual assistance or not (\u201chelped him on\u201d versus \u201chad him get on\u201d; see L&N 15.98), but in light of the severity of the man\u2019s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
sn His own animal refers to a riding animal, presumably a donkey, but not specified."}, {"pk": 2850113, "translation": "NET", "book": 42, "chapter": 10, "verse": 35, "text": "The next day he took out two silver coins and gave them to the innkeeper, saying, \u2018Take care of him, and whatever else you spend, I will repay you when I come back this way.\u2019", "comment": "tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201ctwo denarii.\u201dsn The two silver coins were denarii. A denarius was a silver coin worth about a day\u2019s pay for a laborer; this would be an amount worth about two days\u2019 pay.
tn Grk \u201cwhen I come back\u201d; the words \u201cthis way\u201d are part of an English idiom used to translate the phrase."}, {"pk": 2850114, "translation": "NET", "book": 42, "chapter": 10, "verse": 36, "text": "Which of these three do you think became a neighbor to the man who fell into the hands of the robbers?\u201d", "comment": "sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. \u201cDo not think about who they are, but who you are,\u201d was his reply."}, {"pk": 2850115, "translation": "NET", "book": 42, "chapter": 10, "verse": 37, "text": "The expert in religious law said, \u201cThe one who showed mercy to him.\u201d So Jesus said to him, \u201cGo and do the same.\u201d", "comment": "tn Grk \u201cAnd he\u201d; the referent (the expert in religious law) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated.
sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the concluding summary.
tn This recalls the verb of the earlier reply in v. 28."}, {"pk": 2850116, "translation": "NET", "book": 42, "chapter": 10, "verse": 38, "text": "Now as they went on their way, Jesus entered a certain village where a woman named Martha welcomed him as a guest.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tc Most mss have \u201cinto the house\u201d (\u00cc3vid \u05d0 C L \u039e 33 579 pc) or \u201cinto her house\u201d (\u05d01 A C2 D W \u0398 \u03a8 070 \u00cb1,13 \u00cf lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of \u201chouse\u201d (\u03bf\u1f30\u03ba\u03af\u03b1\u03bd [oikian], \u03bf\u1f36\u03ba\u03bf\u03bd [oikon]) and \u201cher\u201d occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as \u201cMartha received him\u201d), prompting copyists to add the location. The shorter reading is found in \u00cc45,75 B sa. tn For the meaning \u201cto welcome, to have as a guest\u201d see L&N 34.53."}, {"pk": 2850117, "translation": "NET", "book": 42, "chapter": 10, "verse": 39, "text": "She had a sister named Mary, who sat at the Lord\u2019s feet and listened to what he said.", "comment": "tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
sn The description of Mary sitting at the Lord\u2019s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850118, "translation": "NET", "book": 42, "chapter": 10, "verse": 40, "text": "But Martha was distracted with all the preparations she had to make, so she came up to him and said, \u201cLord, don\u2019t you care that my sister has left me to do all the work alone? Tell her to help me.\u201d", "comment": "tn Grk \u201cwith much serving.\u201d
tn The negative \u03bf\u1f50 (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
tn The conjunction \u03bf\u1f56\u03bd (oun, \u201cthen, therefore\u201d) has not been translated here.
tn Grk \u201chas left me to serve alone.\u201d
sn The term distracted means \u201cto be pulled away\u201d by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that the following was a result of Martha\u2019s distraction."}, {"pk": 2850119, "translation": "NET", "book": 42, "chapter": 10, "verse": 41, "text": "But the Lord answered her, \u201cMartha, Martha, you are worried and troubled about many things,", "comment": "tc Most mss (A B* C D W \u0398 \u03a8 \u00cb1,13 \u00cf it) read \u201cJesus\u201d instead of \u201cthe Lord\u201d here, but \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurios, \u201cLord\u201d) has the support of some weighty papyri, uncials, and other witnesses (\u00cc3,[45],75 \u05d0 B2 L 579 892 pc lat sa).
tn Grk \u201canswering, said to her.\u201d This is redundant in contemporary English and has been simplified to \u201canswered her.\u201d
tn Or \u201cupset.\u201d Here the meanings of \u03bc\u03b5\u03c1\u03b9\u03bc\u03bd\u03ac\u03c9 (merimnaw) and \u03b8\u03bf\u03c1\u03c5\u03b2\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9 (qorubazomai) reinforce each other (L&N 25.234).
sn The double vocative Martha, Martha communicates emotion."}, {"pk": 2850120, "translation": "NET", "book": 42, "chapter": 10, "verse": 42, "text": "but one thing is needed. Mary has chosen the best part; it will not be taken away from her.\u201d", "comment": "tn Or \u201cbetter\u201d; Grk \u201cgood.\u201d This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (\u201cbetter\u201d).
tc Or, with some mss (\u00cc3 [\u05d0] B C2 L 070vid \u00cb1 33 [579] pc), \u201cfew things are needed \u2013 or only one\u201d (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (\u00cc45,75 A C* W \u0398 \u03a8 \u00cb13 \u00cf lat sa)."}, {"pk": 2850121, "translation": "NET", "book": 42, "chapter": 11, "verse": 1, "text": "Now Jesus was praying in a certain place. When he stopped, one of his disciples said to him, \u201cLord, teach us to pray, just as John taught his disciples.\u201d", "comment": "tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cAnd it happened that while.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn John refers to John the Baptist.
sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well."}, {"pk": 2850122, "translation": "NET", "book": 42, "chapter": 11, "verse": 2, "text": "So he said to them, \u201cWhen you pray, say: Father, may your name be honored; may your kingdom come.", "comment": "sn When you pray. What follows, although traditionally known as the Lord\u2019s prayer, is really the disciples\u2019 prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
tc Most mss (\u05d0 A C D W \u0398 \u03a8 070 \u00cb13 33vid \u00cf it) read at the end of the verse \u201cmay your will be done on earth as [it is] in heaven,\u201d making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (\u00cc75 B L pc), and cannot be easily explained as arising from the longer reading.sn Your kingdom come represents the hope for the full manifestation of God\u2019s promised rule.
tn Grk \u201challowed be your name.\u201d
tc Most mss, including later majority (A C D W \u0398 \u03a8 070 \u00cb13 33vid \u00cf it), add \u1f21\u03bc\u1ff6\u03bd \u1f41 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fd6\u03c2 (Jhmwn Jo en toi\" oujranoi\", \u201cour [Father] in heaven\u201d) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by \u00cc75 \u05d0 B (L: + \u1f21\u03bc\u1ff6\u03bd) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of \u201cDaddy\u201d (as is sometimes popularly suggested), but it does suggest a close, familial relationship."}, {"pk": 2850123, "translation": "NET", "book": 42, "chapter": 11, "verse": 3, "text": "Give us each day our daily bread,", "comment": "tn Or \u201cGive us bread each day for the coming day,\u201d or \u201cGive us each day the bread we need for today.\u201d The term \u1f10\u03c0\u03b9\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2 (epiousio\") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include \u201cdaily,\u201d \u201cthe coming day,\u201d and \u201cfor existence.\u201d See BDAG 376 s.v.; L&N 67:183, 206."}, {"pk": 2850124, "translation": "NET", "book": 42, "chapter": 11, "verse": 4, "text": "and forgive us our sins, for we also forgive everyone who sins against us. And do not lead us into temptation.\u201d", "comment": "tn Grk \u201cwho is indebted to us\u201d (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
tc Most mss (\u05d01 A C D W \u0398 \u03a8 070 \u00cb13 33 \u00cf it syc,p,h) add \u201cbut deliver us from the evil one,\u201d an assimilation to Matt 6:13. The shorter reading has better attestation (\u00cc75 \u05d0*,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord\u2019s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.tn Or \u201cinto a time of testing.\u201dsn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin."}, {"pk": 2850125, "translation": "NET", "book": 42, "chapter": 11, "verse": 5, "text": "Then he said to them, \u201cSuppose one of you has a friend, and you go to him at midnight and say to him, \u2018Friend, lend me three loaves of bread,", "comment": "tn Grk \u201cWho among you will have a friend and go to him.\u201d
tn Grk \u201che will go to him.\u201d
tn The words \u201cof bread\u201d are not in the Greek text, but are implied by \u1f04\u03c1\u03c4\u03bf\u03c5\u03c2 (artou\", \u201cloaves\u201d).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850126, "translation": "NET", "book": 42, "chapter": 11, "verse": 6, "text": "because a friend of mine has stopped here while on a journey, and I have nothing to set before him.\u2019", "comment": "tn Grk \u201chas come to me from the road.\u201d
sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors."}, {"pk": 2850127, "translation": "NET", "book": 42, "chapter": 11, "verse": 7, "text": "Then he will reply from inside, \u2018Do not bother me. The door is already shut, and my children and I are in bed. I cannot get up and give you anything.\u2019", "comment": "tn Grk \u201canswering, he will say.\u201d This is redundant in contemporary English and has been simplified to \u201che will reply.\u201d
tn \u039a\u1f00\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 (kakeino\") has been translated \u201cThen he.\u201d
tn Grk \u201cmy children are with me in the bed.\u201d In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
tn The syntax of vv. 6\u20137 is complex. In the Greek text Jesus\u2019 words in v. 6 begin as a question. Some see Jesus\u2019 question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus\u2019 words as a statement for reasons of English style."}, {"pk": 2850128, "translation": "NET", "book": 42, "chapter": 11, "verse": 8, "text": "I tell you, even though the man inside will not get up and give him anything because he is his friend, yet because of the first man\u2019s sheer persistence he will get up and give him whatever he needs.", "comment": "tn Grk \u201che\u201d; the referent (the man in bed in the house) has been specified in the translation for clarity.
tn Grk \u201chis\u201d; the referent (the first man mentioned) has been specified in the translation for clarity.
tn The term \u1f00\u03bd\u03b1\u03af\u03b4\u03b5\u03b9\u03b1 (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or \u201caudacity,\u201d which comes close. It most likely describes the one making the request, since the unit\u2019s teaching is an exhortation about persistence in prayer. Some translate the term \u201cshamelessness\u201d which is the term\u2019s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request."}, {"pk": 2850129, "translation": "NET", "book": 42, "chapter": 11, "verse": 9, "text": "\u201cSo I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you.", "comment": "tn Here \u03ba\u03b1\u03af (kai, from \u03ba\u03b1\u03b3\u1f7d [kagw]) has been translated as \u201cso\u201d to indicate the conclusion drawn from the preceding parable.
sn The three present imperatives in this verse (Ask\u2026seek\u2026knock) are probably intended to call for a repeated or continual approach before God.
tn Grk \u201cit\u201d; the referent (a door) is implied by the context and has been specified in the translation for clarity."}, {"pk": 2850130, "translation": "NET", "book": 42, "chapter": 11, "verse": 10, "text": "For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.", "comment": "sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
tn Grk \u201cit\u201d; the referent (a door) is implied by the context and has been specified in the translation for clarity."}, {"pk": 2850131, "translation": "NET", "book": 42, "chapter": 11, "verse": 11, "text": "What father among you, if your son asks for a fish, will give him a snake instead of a fish?", "comment": "sn The snake probably refers to a water snake.
tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215).
tc Most mss (\u05d0 A C D L W \u0398 \u03a8 \u00cb1,13 33 \u00cf lat syc,p,h bo) have \u201cbread, does not give him a stone instead, or\u201d before \u201ca fish\u201d; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by \u00cc45,75 B 1241 pc sys sa."}, {"pk": 2850132, "translation": "NET", "book": 42, "chapter": 11, "verse": 12, "text": "Or if he asks for an egg, will give him a scorpion?", "comment": "sn The two questions of vv. 11\u201312 expect the answer, \u201cNo father would do this!\u201d"}, {"pk": 2850133, "translation": "NET", "book": 42, "chapter": 11, "verse": 13, "text": "If you then, although you are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!\u201d", "comment": "sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
tn The participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 (Juparconte\") has been translated as a concessive participle."}, {"pk": 2850134, "translation": "NET", "book": 42, "chapter": 11, "verse": 14, "text": "Now he was casting out a demon that was mute. When the demon had gone out, the man who had been mute began to speak, and the crowds were amazed.", "comment": "tn Grk \u201cAnd it happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03b4\u03ad (de) has not been translated either.
sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus\u2019 work means.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn The phrase \u201ca demon that was mute\u201d should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon\u2019s own inability to speak (cf. TEV, \u201ca demon that could not talk\u201d)."}, {"pk": 2850135, "translation": "NET", "book": 42, "chapter": 11, "verse": 15, "text": "But some of them said, \u201cBy the power of Beelzebul, the ruler of demons, he casts out demons.\u201d", "comment": "tn Grk \u201cBy Beelzebul.\u201dsn Beelzebul is another name for Satan. So some people recognized Jesus\u2019 work as supernatural, but called it diabolical.
tn Or \u201cprince.\u201d"}, {"pk": 2850136, "translation": "NET", "book": 42, "chapter": 11, "verse": 16, "text": "Others, to test him, began asking for a sign from heaven.", "comment": "tn Grk \u201ctesting\u201d; the participle is taken as indicating the purpose of the demand.
tn The pronoun \u201chim\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Grk \u201cseeking from him.\u201d The imperfect \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (\u201ckept on asking\u201d).
sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him."}, {"pk": 2850137, "translation": "NET", "book": 42, "chapter": 11, "verse": 17, "text": "But Jesus, realizing their thoughts, said to them, \u201cEvery kingdom divided against itself is destroyed, and a divided household falls.", "comment": "sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17\u201320) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21\u201322) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1\u201313) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cis left in ruins.\u201d
tn Grk \u201cand house falls on house.\u201d This phrase pictures one house collapsing on another, what is called today a \u201chouse of cards.\u201d"}, {"pk": 2850138, "translation": "NET", "book": 42, "chapter": 11, "verse": 18, "text": "So if Satan too is divided against himself, how will his kingdom stand? I ask you this because you claim that I cast out demons by Beelzebul.", "comment": "tn This first class condition, the first of three \u201cif\u201d clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan\u2019s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that the clause that follows is a logical conclusion based on the preceding examples.
tn Grk \u201cbecause.\u201d \u201cI ask you this\u201d is supplied for the sake of English."}, {"pk": 2850139, "translation": "NET", "book": 42, "chapter": 11, "verse": 19, "text": "Now if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges.", "comment": "sn Most read your sons as a reference to Jewish exorcists (cf. \u201cyour followers,\u201d L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, \u201cWhose Exorcists are they? The Referents of \u03bf\u1f31 \u03c5\u1f31\u03bf\u1f76 \u1f51\u03bc\u1ff6\u03bd at Matthew 12:27/Luke 11:19,\u201d JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus\u2019 point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
tn The pronoun \u201cthem\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2850140, "translation": "NET", "book": 42, "chapter": 11, "verse": 20, "text": "But if I cast out demons by the finger of God, then the kingdom of God has already overtaken you.", "comment": "sn The finger of God is a figurative reference to God\u2019s power (L&N 76.3). This phrase was used of God\u2019s activity during the Exodus (Exod 8:19).
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
tn The phrase \u1f14\u03c6\u03b8\u03b1\u03c3\u03b5\u03bd \u1f10\u03c6\u1fbf \u1f51\u03bc\u1fb6\u03c2 (efqasen ef\u2019 Juma\") is important. Does it mean merely \u201capproach\u201d (which would be reflected in a translation like \u201chas come near to you\u201d) or actually \u201ccome upon\u201d (as in the translation given above, \u201chas already overtaken you,\u201d which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase \u201ccome on\u201d). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase \u201cupon you\u201d suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21\u201323 looks at the healing as portraying Satan being overrun. So the presence of God\u2019s authority has arrived. See also L&N 13.123 for the translation of \u03c6\u03b8\u03ac\u03bd\u03c9 (fqanw) as \u201cto happen to already, to come upon, to come upon already.\u201d"}, {"pk": 2850141, "translation": "NET", "book": 42, "chapter": 11, "verse": 21, "text": "When a strong man, fully armed, guards his own palace, his possessions are safe.", "comment": "tn Grk \u201chis goods are in peace.\u201d
tn The referent of the expression \u201ca strong man\u201d is Satan.
tn The word \u03b1\u1f50\u03bb\u1f75 (aulh) describes any building large and elaborate enough to have an interior courtyard, thus \u201cdwelling, palace, mansion\u201d (L&N 7.6)."}, {"pk": 2850142, "translation": "NET", "book": 42, "chapter": 11, "verse": 22, "text": "But when a stronger man attacks and conquers him, he takes away the first man\u2019s armor on which the man relied and divides up his plunder.", "comment": "tn Or \u201cand distributes.\u201d
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn The referent of the expression \u201ca stronger man\u201d is Jesus.
tn Grk \u201cstronger man than he attacks.\u201d
tn Grk \u201chis\u201d; the referent (the first man mentioned) has been specified in the translation for clarity.
tn Grk \u201con which he relied.\u201d
sn Some see the imagery here as similar to Eph 4:7\u201310, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus\u2019 acts of healing mean that the war is being won and the kingdom is coming."}, {"pk": 2850143, "translation": "NET", "book": 42, "chapter": 11, "verse": 23, "text": "Whoever is not with me is against me, and whoever does not gather with me scatters.", "comment": "sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
sn For the image of scattering, see Pss. Sol. 17:18."}, {"pk": 2850144, "translation": "NET", "book": 42, "chapter": 11, "verse": 24, "text": "\u201cWhen an unclean spirit goes out of a person, it passes through waterless places looking for rest but not finding any. Then it says, \u2018I will return to the home I left.\u2019", "comment": "sn This is a reference to an evil spirit. See Luke 4:33.
tn Grk \u201cman.\u201d This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females.
sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29\u201331; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
tc \u2021 Most mss, including a few early and important ones (\u00cc45 \u05d0* A C D W \u03a8 \u00cb1,13 \u00cf lat), lack \u03c4\u03cc\u03c4\u03b5 (tote, \u201cthen\u201d). Other mss, including some early and important ones (\u00cc75 \u05d02 B L \u0398 \u039e 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds \u201cThen\u201d because of English stylistic requirements. NA27 has \u03c4\u03cc\u03c4\u03b5 in brackets indicating doubts as to its authenticity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201cI will return to my house from which I came.\u201d"}, {"pk": 2850145, "translation": "NET", "book": 42, "chapter": 11, "verse": 25, "text": "When it returns, it finds the house swept clean and put in order.", "comment": "tn Grk \u201ccomes.\u201d
sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story\u2019s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
tn The words \u201cthe house\u201d are not in Greek but are implied."}, {"pk": 2850146, "translation": "NET", "book": 42, "chapter": 11, "verse": 26, "text": "Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so the last state of that person is worse than the first.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the concluding point of the story.
sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
tn Grk \u201cman.\u201d This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females."}, {"pk": 2850147, "translation": "NET", "book": 42, "chapter": 11, "verse": 27, "text": "As he said these things, a woman in the crowd spoke out to him, \u201cBlessed is the womb that bore you and the breasts at which you nursed!\u201d", "comment": "tn Grk \u201cAnd it happened that as.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03b4\u03ad (de) has not been translated.
tn For this term see L&N 8.69.
tn Grk \u201clifted up her voice and said.\u201d This idiom is somewhat redundant in contemporary English and has been simplified to \u201cspoke out.\u201d
sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is \u201cBlessed is your mother!\u201d The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus."}, {"pk": 2850148, "translation": "NET", "book": 42, "chapter": 11, "verse": 28, "text": "But he replied, \u201cBlessed rather are those who hear the word of God and obey it!\u201d", "comment": "tn Grk \u201csaid.\u201d
sn This is another reference to hearing and doing the word of God, which here describes Jesus\u2019 teaching; see Luke 8:21."}, {"pk": 2850149, "translation": "NET", "book": 42, "chapter": 11, "verse": 29, "text": "As the crowds were increasing, Jesus began to say, \u201cThis generation is a wicked generation; it looks for a sign, but no sign will be given to it except the sign of Jonah.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus\u2019 teaching about wisdom and repentance.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2850150, "translation": "NET", "book": 42, "chapter": 11, "verse": 30, "text": "For just as Jonah became a sign to the people of Nineveh, so the Son of Man will be a sign to this generation.", "comment": "tn The repetition of the words \u201ca sign\u201d are not in the Greek text, but are implied and are supplied here for clarity.
tn Grk \u201cto the Ninevites.\u201d What the Ninevites experienced was Jonah\u2019s message (Jonah 3:4, 10; 4:1).
tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40."}, {"pk": 2850151, "translation": "NET", "book": 42, "chapter": 11, "verse": 31, "text": "The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon \u2014 and now, something greater than Solomon is here!", "comment": "sn On the queen of the South see 1 Kgs 10:1\u20133 and 2 Chr 9:1\u201312, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21\u201322; 1 Cor 1:24, 30.
tn Grk \u201cbehold.\u201d
tn Grk \u201cmen\u201d; the word here (\u1f00\u03bd\u1f75\u03c1, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.
sn For the imagery of judgment, see Luke 10:13\u201315 and 11:19. The warnings are coming consistently now."}, {"pk": 2850152, "translation": "NET", "book": 42, "chapter": 11, "verse": 32, "text": "The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them \u2014 and now, something greater than Jonah is here!", "comment": "tn Grk \u201cat the preaching of Jonah.\u201dsn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
tn See the note on the word \u201cpeople\u201d in v. 31.
tn Grk \u201cbehold.\u201d"}, {"pk": 2850153, "translation": "NET", "book": 42, "chapter": 11, "verse": 33, "text": "\u201cNo one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light.", "comment": "tn Or perhaps \u201cin a cellar\u201d (L&N 28.78). The point is that the light of Jesus\u2019 teaching has been put in public view.
tc The phrase \u201cor under a basket\u201d is lacking in some important and early mss (\u00cc45,75 L \u0393 \u039e 070 \u00cb1 700* 1241 2542 pc sys sa). It is hard to decide in this case, since the inclusion of \u201cor under a basket\u201d is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (\u05d0 A B C D W \u0398 \u03a8 \u00cb13 \u00cf latt). The parallel passage in Luke 8:16 does not include \u201cunder a basket.\u201d If the phrase \u201cunder a basket\u201d were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words \u201cor under a basket\u201d seem to have the marks of authenticity.tn Or \u201ca bowl\u201d; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated \u201cbasket, box, bowl\u201d (L&N 6.151)."}, {"pk": 2850154, "translation": "NET", "book": 42, "chapter": 11, "verse": 34, "text": "Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness.", "comment": "tn Or \u201csound\u201d (so L&N 23.132 and most scholars). A few scholars take this word to mean something like \u201cgenerous\u201d here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the \u201ceye\u201d is a metonymy for the entire person (\u201cif you are generous\u201d).
tn Or \u201cwhen it is sick\u201d (L&N 23.149).sn There may be a slight wordplay here, as this term can also mean \u201cevil,\u201d so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at."}, {"pk": 2850155, "translation": "NET", "book": 42, "chapter": 11, "verse": 35, "text": "Therefore see to it that the light in you is not darkness.", "comment": "tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
sn Here you is a singular pronoun, individualizing the application."}, {"pk": 2850156, "translation": "NET", "book": 42, "chapter": 11, "verse": 36, "text": "If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.\u201d", "comment": "tn Grk \u201cTherefore\u201d; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated \u201cthen\u201d here.
tn Grk \u201cnot having any part dark.\u201d
tn Grk \u201cit will be completely illumined as when a lamp illumines you with its rays.\u201d
tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note."}, {"pk": 2850157, "translation": "NET", "book": 42, "chapter": 11, "verse": 37, "text": "As he spoke, a Pharisee invited Jesus to have a meal with him, so he went in and took his place at the table.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The use of the aorist infinitive here should probably be translated \u201cas he spoke\u201d rather than \u201cwhile he was speaking\u201d (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
sn See the note on Pharisees in 5:17.
tn Grk \u201cand reclined at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away."}, {"pk": 2850158, "translation": "NET", "book": 42, "chapter": 11, "verse": 38, "text": "The Pharisee was astonished when he saw that Jesus did not first wash his hands before the meal.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The words \u201chis hands\u201d are not in the Greek text, but have been supplied for clarity.sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31\u201338; t. Demai 2.11-12)."}, {"pk": 2850159, "translation": "NET", "book": 42, "chapter": 11, "verse": 39, "text": "But the Lord said to him, \u201cNow you Pharisees clean the outside of the cup and the plate, but inside you are full of greed and wickedness.", "comment": "sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
tn Or \u201cand evil.\u201d"}, {"pk": 2850160, "translation": "NET", "book": 42, "chapter": 11, "verse": 40, "text": "You fools! Didn\u2019t the one who made the outside make the inside as well?", "comment": "sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
tn The question includes a Greek particle, \u03bf\u1f50 (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside."}, {"pk": 2850161, "translation": "NET", "book": 42, "chapter": 11, "verse": 41, "text": "But give from your heart to those in need, and then everything will be clean for you.", "comment": "tn Grk \u201cand behold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Grk \u201cGive the things inside as alms.\u201d Three different approaches have been taken to the syntax and meaning of this phrase: (1) \u03c4\u1f70 \u1f10\u03bd\u03cc\u03bd\u03c4\u03b1 (ta enonta, \u201cthe things inside\u201d) is an accusative of respect (\u201cgive alms with respect to the things inside\u201d); (2) \u03c4\u1f70 \u1f10\u03bd\u03cc\u03bd\u03c4\u03b1 is an adverbial accusative (\u201cgive alms inwardly,\u201d i.e., from the heart); (3) the word translated \u201calms\u201d represents a mistranslation of the original Aramaic term \u201ccleanse,\u201d so the statement urges the hearers to \u201ccleanse the things inside.\u201d According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author\u2019s social concerns elsewhere in the Gospel (cf., e.g., 1:52\u201353, 4:18\u201319, 6:20\u201321, 14:13).
sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one\u2019s religious duties, such as almsgiving, and the inner condition of one\u2019s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives."}, {"pk": 2850162, "translation": "NET", "book": 42, "chapter": 11, "verse": 42, "text": "\u201cBut woe to you Pharisees! You give a tenth of your mint, rue, and every herb, yet you neglect justice and love for God! But you should have done these things without neglecting the others.", "comment": "sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8\u201310).
tn Grk \u201cWoe to you\u2026because you\u2026\u201d The causal particle \u1f45\u03c4\u03b9 (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
tn Or \u201cyou tithe mint.\u201d
sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
tn Grk \u201cand rue.\u201d \u039a\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.sn Rue was an evergreen herb used for seasoning.
tn Grk \u201cthose\u201d; but this has been translated as \u201cthe others\u201d to clarify which are meant."}, {"pk": 2850163, "translation": "NET", "book": 42, "chapter": 11, "verse": 43, "text": "Woe to you Pharisees! You love the best seats in the synagogues and elaborate greetings in the marketplaces!", "comment": "sn See the note on synagogues in 4:15.
tn Or \u201cseats of honor.\u201d The term here is plural and is not a reference only to the lead \u201cseat of Moses\u201d in the synagogue, but includes the front seats near the ark.
tn Grk \u201cand the greetings.\u201dsn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride."}, {"pk": 2850164, "translation": "NET", "book": 42, "chapter": 11, "verse": 44, "text": "Woe to you! You are like unmarked graves, and people walk over them without realizing it!\u201d", "comment": "tc Most mss (A [D] W \u0398 \u03a8 \u00cb13 \u00cf it) have \u201cexperts in the law and Pharisees, hypocrites\u201d after \u201cyou,\u201d but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (\u00cc45,75 \u05d0 B C L \u00cb1 33 1241 2542 lat sa).
tn Grk \u201cmen.\u201d This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females.
sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11\u201322; Lev 21:1\u20133; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it."}, {"pk": 2850165, "translation": "NET", "book": 42, "chapter": 11, "verse": 45, "text": "One of the experts in religious law answered him, \u201cTeacher, when you say these things you insult us too.\u201d", "comment": "tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees."}, {"pk": 2850166, "translation": "NET", "book": 42, "chapter": 11, "verse": 46, "text": "But Jesus replied, \u201cWoe to you experts in religious law as well! You load people down with burdens difficult to bear, yet you yourselves refuse to touch the burdens with even one of your fingers!", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cmen.\u201d This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both males and females.
tn Grk \u201cyou yourselves do not touch.\u201d This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
tn Grk \u201csaid.\u201d
tn Here \u201cas well\u201d is used to translate \u03ba\u03b1\u03af (kai) at the beginning of the statement."}, {"pk": 2850167, "translation": "NET", "book": 42, "chapter": 11, "verse": 47, "text": "Woe to you! You build the tombs of the prophets whom your ancestors killed.", "comment": "sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is \u201cThe only prophet you honor is a dead prophet!\u201d (The Sayings of Jesus, 101).
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2850168, "translation": "NET", "book": 42, "chapter": 11, "verse": 48, "text": "So you testify that you approve of the deeds of your ancestors, because they killed the prophets and you build their tombs!", "comment": "tn \u201cTheir,\u201d i.e., the prophets.
tc The majority of mss list a specific object (\u201ctheir tombs\u201d), filling out the sentence (although there are two different words for \u201ctombs\u201d among the mss, as well as different word orders: \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c4\u1f70 \u03bc\u03bd\u03b7\u03bc\u03b5\u1fd6\u03b1 (autwn ta mnhmeia; found in A C W \u0398 \u03a8 33 \u00cf) and \u03c4\u03bf\u1f7a\u03c2 \u03c4\u03ac\u03c6\u03bf\u03c5\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd (tou\" tafou\" autwn; found in \u00cb1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (\u00cc75 \u05d0 B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words \u201ctheir tombs\u201d are inserted in the translation because of requirements of English style.
tn Grk \u201cyou are witnesses and approve of.\u201d
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn Grk \u201cthem\u201d; the referent (the prophets) has been specified in the translation for clarity."}, {"pk": 2850169, "translation": "NET", "book": 42, "chapter": 11, "verse": 49, "text": "For this reason also the wisdom of God said, \u2018I will send them prophets and apostles, some of whom they will kill and persecute,\u2019", "comment": "sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will."}, {"pk": 2850170, "translation": "NET", "book": 42, "chapter": 11, "verse": 50, "text": "so that this generation may be held accountable for the blood of all the prophets that has been shed since the beginning of the world,", "comment": "tn Or \u201cthat this generation may be charged with\u201d; or \u201cthe blood of all the prophets\u2026 may be required from this generation.\u201d This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
tn Or \u201cfoundation.\u201d However, this does not suggest a time to the modern reader."}, {"pk": 2850171, "translation": "NET", "book": 42, "chapter": 11, "verse": 51, "text": "from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, it will be charged against this generation.", "comment": "tn Or \u201cand the temple\u201d; Grk \u201cand the house,\u201d but in this context a reference to the house of God as a place of sanctuary.
tn Or \u201crequired from.\u201d
sn Gen 4:10 indicates that Abel\u2019s blood cried out for justice.
sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20\u201325.
tn Or \u201cwho perished.\u201d"}, {"pk": 2850172, "translation": "NET", "book": 42, "chapter": 11, "verse": 52, "text": "Woe to you experts in religious law! You have taken away the key to knowledge! You did not go in yourselves, and you hindered those who were going in.\u201d", "comment": "tn Or \u201cyou tried to prevent.\u201d
sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do."}, {"pk": 2850173, "translation": "NET", "book": 42, "chapter": 11, "verse": 53, "text": "When he went out from there, the experts in the law and the Pharisees began to oppose him bitterly, and to ask him hostile questions about many things,", "comment": "tn For this term see L&N 33.183.
tn Or \u201cterribly.\u201d
tn Or \u201cthe scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21."}, {"pk": 2850174, "translation": "NET", "book": 42, "chapter": 11, "verse": 54, "text": "plotting against him, to catch him in something he might say.", "comment": "tn Grk \u201clying in ambush against,\u201d but this is a figurative extension of that meaning.
tn This term was often used in a hunting context (BDAG 455 s.v. \u03b8\u03b7\u03c1\u03b5\u03cd\u03c9; L&N 27.30). Later examples of this appear in Luke 20."}, {"pk": 2850175, "translation": "NET", "book": 42, "chapter": 12, "verse": 1, "text": "Meanwhile, when many thousands of the crowd had gathered so that they were trampling on one another, Jesus began to speak first to his disciples, \u201cBe on your guard against the yeast of the Pharisees, which is hypocrisy.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn See the note on Pharisees in 5:17.
sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
tn The phrase \u1f10\u03bd \u03bf\u1f37\u03c2 (en Jois) can be translated \u201cmeanwhile.\u201d
tn According to L&N 27.59, \u201cto pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.\u201d This is another Lukan present imperative calling for constant vigilance."}, {"pk": 2850176, "translation": "NET", "book": 42, "chapter": 12, "verse": 2, "text": "Nothing is hidden that will not be revealed, and nothing is secret that will not be made known.", "comment": "sn I.e., be revealed by God. The passive voice verbs here (\u201cbe revealed,\u201d be made known\u201d) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2\u20133 is on the attempt to conceal.
tn Or \u201cconcealed.\u201d"}, {"pk": 2850177, "translation": "NET", "book": 42, "chapter": 12, "verse": 3, "text": "So then whatever you have said in the dark will be heard in the light, and what you have whispered in private rooms will be proclaimed from the housetops.", "comment": "tn The expression \u201cproclaimed from the housetops\u201d is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
tn Grk \u201cspoken in the ear,\u201d an idiom. The contemporary expression is \u201cwhispered.\u201d
sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. \u03c4\u03b1\u03bc\u03b5\u1fd6\u03bf\u03bd 2).
tn Or \u201cbecause.\u201d Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now."}, {"pk": 2850178, "translation": "NET", "book": 42, "chapter": 12, "verse": 4, "text": "\u201cI tell you, my friends, do not be afraid of those who kill the body, and after that have nothing more they can do.", "comment": "sn Judaism had a similar exhortation in 4 Macc 13:14\u201315.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2850179, "translation": "NET", "book": 42, "chapter": 12, "verse": 5, "text": "But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell. Yes, I tell you, fear him!", "comment": "tn The direct object (\u201cyou\u201d) is understood.
sn The word translated hell is \u201cGehenna\u201d (\u03b3\u03ad\u03b5\u03bd\u03bd\u03b1, geenna), a Greek transliteration of the Hebrew words ge hinnom (\u201cValley of Hinnom\u201d). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5\u20136; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
tn Grk \u201cwill show,\u201d but in this reflective context such a demonstration is a warning or exhortation.
sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell."}, {"pk": 2850180, "translation": "NET", "book": 42, "chapter": 12, "verse": 6, "text": "Aren\u2019t five sparrows sold for two pennies? Yet not one of them is forgotten before God.", "comment": "sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour\u2019s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15."}, {"pk": 2850181, "translation": "NET", "book": 42, "chapter": 12, "verse": 7, "text": "In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows.", "comment": "sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care."}, {"pk": 2850182, "translation": "NET", "book": 42, "chapter": 12, "verse": 8, "text": "\u201cI tell you, whoever acknowledges me before men, the Son of Man will also acknowledge before God\u2019s angels.", "comment": "sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42\u201343; 17:31.
tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cconfesses.\u201d
tn Although this is a generic reference and includes both males and females, in this context \u201cmen\u201d has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of \u201cmen\u201d in v. 9."}, {"pk": 2850183, "translation": "NET", "book": 42, "chapter": 12, "verse": 9, "text": "But the one who denies me before men will be denied before God\u2019s angels."}, {"pk": 2850184, "translation": "NET", "book": 42, "chapter": 12, "verse": 10, "text": "And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit will not be forgiven.", "comment": "tn Grk \u201cit will not be forgiven the person who blasphemes against the Holy Spirit.\u201d
sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one\u2019s entire life, an obstinate rejection of God\u2019s message and testimony. Cf. Matt 12:31\u201332 and Mark 3:28\u201330."}, {"pk": 2850185, "translation": "NET", "book": 42, "chapter": 12, "verse": 11, "text": "But when they bring you before the synagogues, the rulers, and the authorities, do not worry about how you should make your defense or what you should say,", "comment": "sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.sn See the note on synagogues in 4:15.
tn Grk \u201cand the,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Grk \u201cabout how or what you should say in your defense,\u201d but this is redundant with the following clause, \u201cor what you should say.\u201d"}, {"pk": 2850186, "translation": "NET", "book": 42, "chapter": 12, "verse": 12, "text": "for the Holy Spirit will teach you at that moment what you must say.\u201d", "comment": "tn Grk \u201cin that very hour\u201d (an idiom).
tn Grk \u201cwhat it is necessary to say.\u201d"}, {"pk": 2850187, "translation": "NET", "book": 42, "chapter": 12, "verse": 13, "text": "Then someone from the crowd said to him, \u201cTeacher, tell my brother to divide the inheritance with me.\u201d", "comment": "sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850188, "translation": "NET", "book": 42, "chapter": 12, "verse": 14, "text": "But Jesus said to him, \u201cMan, who made me a judge or arbitrator between you two?\u201d", "comment": "tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 8). Here it is a rebuke.
tn The pronoun \u1f51\u03bc\u1fb6\u03c2 (Jumas) is plural, referring to both the man and his brother; thus the translation \u201cyou two.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850189, "translation": "NET", "book": 42, "chapter": 12, "verse": 15, "text": "Then he said to them, \u201cWatch out and guard yourself from all types of greed, because one\u2019s life does not consist in the abundance of his possessions.\u201d", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn See L&N 13.154 for this use of the middle voice of \u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03c9 (fulassw) in this verse.
tn Or \u201cavarice,\u201d \u201ccovetousness.\u201d Note the warning covers more than money and gets at the root attitude \u2013 the strong desire to acquire more and more possessions and experiences."}, {"pk": 2850190, "translation": "NET", "book": 42, "chapter": 12, "verse": 16, "text": "He then told them a parable: \u201cThe land of a certain rich man produced an abundant crop,", "comment": "tn Or \u201cyielded a plentiful harvest.\u201d
tn Grk \u201cAnd he.\u201d Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the connection to the preceding statement.
tn Grk \u201ca parable, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated here."}, {"pk": 2850191, "translation": "NET", "book": 42, "chapter": 12, "verse": 17, "text": "so he thought to himself, \u2018What should I do, for I have nowhere to store my crops?\u2019", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate that this is a result of the preceding statement.
tn Grk \u201cto himself, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated here.
sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man\u2019s solution, particularly the arrogance reflected in v. 19."}, {"pk": 2850192, "translation": "NET", "book": 42, "chapter": 12, "verse": 18, "text": "Then he said, \u2018I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed."}, {"pk": 2850193, "translation": "NET", "book": 42, "chapter": 12, "verse": 19, "text": "And I will say to myself, \u201cYou have plenty of goods stored up for many years; relax, eat, drink, celebrate!\u201d\u2019", "comment": "tn Grk \u201cto my soul,\u201d which is repeated as a vocative in the following statement, but is left untranslated as redundant."}, {"pk": 2850194, "translation": "NET", "book": 42, "chapter": 12, "verse": 20, "text": "But God said to him, \u2018You fool! This very night your life will be demanded back from you, but who will get what you have prepared for yourself?\u2019", "comment": "tn Grk \u201cthe things you have prepared, whose will they be?\u201d The words \u201cfor yourself\u201d are not in the Greek text, but are implied.
tn Grk \u201cyour soul,\u201d but \u03c8\u03c5\u03c7\u1f75 (yuch) is frequently used of one\u2019s physical life. It clearly has that meaning in this context.
tn Or \u201crequired back.\u201d This term, \u1f00\u03c0\u03b1\u03b9\u03c4\u03ad\u03c9 (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1)."}, {"pk": 2850195, "translation": "NET", "book": 42, "chapter": 12, "verse": 21, "text": "So it is with the one who stores up riches for himself, but is not rich toward God.\u201d", "comment": "sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable."}, {"pk": 2850196, "translation": "NET", "book": 42, "chapter": 12, "verse": 22, "text": "Then Jesus said to his disciples, \u201cTherefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear.", "comment": "tc \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) is lacking in \u00cc45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
tn Or \u201cdo not be anxious.\u201d
tc Most mss (\u00cc45 \u03a8 070 \u00cb13 33 \u00cf) supply the pronoun \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyour\u201d) here, although several important and early witnesses omit it (\u00cc75 \u05d0 A B D L Q W \u0398 \u00cb1 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. Jesus\u2019 remarks to the disciples are an application of the point made in the previous parable.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tc Some mss (B 070 \u00cb13 33 1424 al) supply the pronoun \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyour\u201d) here, although the witnesses for the omission are early, important, and varied (\u00cc45vid,75 \u05d0 A D L Q W \u0398 \u03a8 \u00cb1 \u00cf lat). See previous tc note for more discussion."}, {"pk": 2850197, "translation": "NET", "book": 42, "chapter": 12, "verse": 23, "text": "For there is more to life than food, and more to the body than clothing."}, {"pk": 2850198, "translation": "NET", "book": 42, "chapter": 12, "verse": 24, "text": "Consider the ravens: They do not sow or reap, they have no storeroom or barn, yet God feeds them. How much more valuable are you than the birds!", "comment": "tn Or \u201ccrows.\u201d Crows and ravens belong to the same family of birds. English uses \u201ccrow\u201d as a general word for the family. Palestine has several indigenous members of the crow family.
tn Or \u201cGod gives them food to eat.\u201d L&N 23.6 has both \u201cto provide food for\u201d and \u201cto give food to someone to eat.\u201d"}, {"pk": 2850199, "translation": "NET", "book": 42, "chapter": 12, "verse": 25, "text": "And which of you by worrying can add an hour to his life?", "comment": "tn Or \u201cby being anxious.\u201d
tn Or \u201ca cubit to his height.\u201d A cubit (\u03c0\u1fc6\u03c7\u03c5\u03c2, phcu\") can measure length (normally about 45 cm or 18 inches) or time (a small unit, \u201chour\u201d is usually used [BDAG 812 s.v.] although \u201cday\u201d has been suggested [L&N 67.151]). The term \u1f21\u03bb\u03b9\u03ba\u03af\u03b1 (Jhlikia) is ambiguous in the same way as \u03c0\u1fc6\u03c7\u03c5\u03c2. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height."}, {"pk": 2850200, "translation": "NET", "book": 42, "chapter": 12, "verse": 26, "text": "So if you cannot do such a very little thing as this, why do you worry about the rest?", "comment": "tn This is a first class condition in the Greek text.
tn Or \u201cwhy are you anxious for.\u201d"}, {"pk": 2850201, "translation": "NET", "book": 42, "chapter": 12, "verse": 27, "text": "Consider how the flowers grow; they do not work or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!", "comment": "tn Traditionally, \u201clilies.\u201d According to L&N 3.32, \u201cThough traditionally \u03ba\u03c1\u03af\u03bd\u03bf\u03bd has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.\u201d In view of the uncertainty, the more generic \u201cflowers\u201d has been used in the translation.
tn Traditionally, \u201ctoil.\u201d Although it might be argued that \u201cwork hard\u201d would be a more precise translation of \u03ba\u03bf\u03c0\u03b9\u03ac\u03c9 (kopiaw) here, the line in English scans better in terms of cadence with a single syllable."}, {"pk": 2850202, "translation": "NET", "book": 42, "chapter": 12, "verse": 28, "text": "And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, how much more will he clothe you, you people of little faith!", "comment": "tn Grk \u201cinto the oven.\u201d The expanded translation \u201cinto the fire to heat the oven\u201d has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
tn This is a first class condition in the Greek text.
tn Grk \u201cgrass in the field.\u201d
tn Grk \u201cwhich is in the field today.\u201d
sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things."}, {"pk": 2850203, "translation": "NET", "book": 42, "chapter": 12, "verse": 29, "text": "So do not be overly concerned about what you will eat and what you will drink, and do not worry about such things.", "comment": "tn Grk \u201cdo not seek,\u201d but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation \u201cdo not be overly concerned\u201d attempts to reflect the force of the original.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate a conclusion drawn from the previous illustrations.
tn The words \u201cabout such things\u201d have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause."}, {"pk": 2850204, "translation": "NET", "book": 42, "chapter": 12, "verse": 30, "text": "For all the nations of the world pursue these things, and your Father knows that you need them.", "comment": "tn Grk \u201cseek.\u201d"}, {"pk": 2850205, "translation": "NET", "book": 42, "chapter": 12, "verse": 31, "text": "Instead, pursue his kingdom, and these things will be given to you as well.", "comment": "tn Grk \u201cseek,\u201d but in the sense of the previous verses.
tc Most mss (\u00cc45 A D1 Q W \u0398 070 \u00cb1,13 33 \u00cf lat sy) read \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou, \u201cof God\u201d) instead of \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d; found in \u05d0 B D* L \u03a8 579 892 pc co). But such a clarifying reading is suspect. \u03b1\u1f50\u03c4\u03bf\u1fe6 is superior on both internal and external grounds. \u00cc75 includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.
sn His (that is, God\u2019s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2850206, "translation": "NET", "book": 42, "chapter": 12, "verse": 32, "text": "\u201cDo not be afraid, little flock, for your Father is well pleased to give you the kingdom.", "comment": "tn Or perhaps, \u201cyour Father chooses.\u201d"}, {"pk": 2850207, "translation": "NET", "book": 42, "chapter": 12, "verse": 33, "text": "Sell your possessions and give to the poor. Provide yourselves purses that do not wear out \u2014 a treasure in heaven that never decreases, where no thief approaches and no moth destroys.", "comment": "tn The term \u03c3\u1f75\u03c2 (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions \u201cmoth-eaten\u201d clothing.
sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
tn Grk \u201cgive alms,\u201d but this term is not in common use today.
tn Grk \u201cin the heavens.\u201d
tn Or \u201can unfailing treasure in heaven,\u201d or \u201can inexhaustible treasure in heaven.\u201d"}, {"pk": 2850208, "translation": "NET", "book": 42, "chapter": 12, "verse": 34, "text": "For where your treasure is, there your heart will be also.", "comment": "sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35\u201336."}, {"pk": 2850209, "translation": "NET", "book": 42, "chapter": 12, "verse": 35, "text": "\u201cGet dressed for service and keep your lamps burning;", "comment": "tn Grk \u201cLet your loins be girded,\u201d an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
sn Keep your lamps burning means to be ready at all times."}, {"pk": 2850210, "translation": "NET", "book": 42, "chapter": 12, "verse": 36, "text": "be like people waiting for their master to come back from the wedding celebration, so that when he comes and knocks they can immediately open the door for him.", "comment": "tn That is, like slaves (who are mentioned later, vv. 37\u201338), although the term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") is used here. Since in this context it appears generic rather than gender-specific, the translation \u201cpeople\u201d is employed.
sn An ancient wedding celebration could last for days (Tob 11:18)."}, {"pk": 2850211, "translation": "NET", "book": 42, "chapter": 12, "verse": 37, "text": "Blessed are those slaves whom their master finds alert when he returns! I tell you the truth, he will dress himself to serve, have them take their place at the table, and will come and wait on them!", "comment": "tn The participle \u03c0\u03b1\u03c1\u03b5\u03bb\u03b8\u1f7d\u03bd (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
tn See the note on the word \u201cslave\u201d in 7:2.
tn Or \u201cwatching\u201d; Grk \u201cawake,\u201d but in context this is not just being awake but alert and looking out.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn See v. 35 (same verb).
tn Grk \u201chave them recline at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
sn He\u2026will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18\u201327, although those instances merely foreshadow what is in view here."}, {"pk": 2850212, "translation": "NET", "book": 42, "chapter": 12, "verse": 38, "text": "Even if he comes in the second or third watch of the night and finds them alert, blessed are those slaves!", "comment": "tn Grk \u201cfinds (them) thus\u201d; but this has been clarified in the translation by referring to the status (\u201calert\u201d) mentioned in v. 37.
sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
tn Grk \u201cblessed are they\u201d; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity."}, {"pk": 2850213, "translation": "NET", "book": 42, "chapter": 12, "verse": 39, "text": "But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into.", "comment": "tc Most mss (\u05d01 A B L Q W \u0398 \u03a8 070 \u00cb1,13 33 \u00cf lat syp,h sams bo) read \u201che would have watched and not let\u201d here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (\u00cc75 \u05d0* [D] e i sys,c samss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.
sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15."}, {"pk": 2850214, "translation": "NET", "book": 42, "chapter": 12, "verse": 40, "text": "You also must be ready, because the Son of Man will come at an hour when you do not expect him.\u201d", "comment": "sn Jesus made clear that his coming could not be timed, and suggested it might take some time \u2013 so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him)."}, {"pk": 2850215, "translation": "NET", "book": 42, "chapter": 12, "verse": 41, "text": "Then Peter said, \u201cLord, are you telling this parable for us or for everyone?\u201d", "comment": "sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
tn Grk \u201cAnd Peter.\u201d Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the connection to the preceding statement."}, {"pk": 2850216, "translation": "NET", "book": 42, "chapter": 12, "verse": 42, "text": "The Lord replied, \u201cWho then is the faithful and wise manager, whom the master puts in charge of his household servants, to give them their allowance of food at the proper time?", "comment": "tn This term, \u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03af\u03b1 (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
tn Grk \u201cAnd the Lord said.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cadministrator,\u201d \u201csteward\u201d (L&N 37.39)."}, {"pk": 2850217, "translation": "NET", "book": 42, "chapter": 12, "verse": 43, "text": "Blessed is that slave whom his master finds at work when he returns.", "comment": "tn See the note on the word \u201cslave\u201d in 7:2.
tn That is, doing his job, doing what he is supposed to be doing."}, {"pk": 2850218, "translation": "NET", "book": 42, "chapter": 12, "verse": 44, "text": "I tell you the truth, the master will put him in charge of all his possessions.", "comment": "tn Grk \u201cTruly (\u1f00\u03bb\u03b7\u03b8\u1ff6\u03c2, alhqw\"), I say to you.\u201d
tn Grk \u201che\u201d; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11\u201327."}, {"pk": 2850219, "translation": "NET", "book": 42, "chapter": 12, "verse": 45, "text": "But if that slave should say to himself, \u2018My master is delayed in returning,\u2019 and he begins to beat the other slaves, both men and women, and to eat, drink, and get drunk,", "comment": "tn Or \u201cis taking a long time.\u201d
sn The slave\u2019s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
tn Grk \u201cthe menservants and the maidservants.\u201d The term here, used in both masculine and feminine grammatical forms, is \u03c0\u03b1\u1fd6\u03c2 (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
tn The word \u201cother\u201d is not in the Greek text, but is implied.
tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb \u201cshould say\u201d).
tn The term \u201cthat\u201d (\u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2, ekeino\") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of \u201cthat\u201d servant could be. He could be faithful (vv. 43\u201344) or totally unfaithful (vv. 45\u201346). He does not complete his master\u2019s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46\u201348.
tn Grk \u201cshould say in his heart.\u201d"}, {"pk": 2850220, "translation": "NET", "book": 42, "chapter": 12, "verse": 46, "text": "then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, and assign him a place with the unfaithful.", "comment": "tn The verb \u03b4\u03b9\u03c7\u03bf\u03c4\u03bf\u03bc\u03ad\u03c9 (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as \u201cpunish\u201d is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
tn Or \u201cunbelieving.\u201d Here the translation employs the slightly more ambiguous \u201cunfaithful,\u201d which creates a link with the point of the parable \u2013 faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47\u201348 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47\u201348, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51."}, {"pk": 2850221, "translation": "NET", "book": 42, "chapter": 12, "verse": 47, "text": "That servant who knew his master\u2019s will but did not get ready or do what his master asked will receive a severe beating.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cor do according to his will\u201d; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it."}, {"pk": 2850222, "translation": "NET", "book": 42, "chapter": 12, "verse": 48, "text": "But the one who did not know his master\u2019s will and did things worthy of punishment will receive a light beating. From everyone who has been given much, much will be required, and from the one who has been entrusted with much, even more will be asked.", "comment": "sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
tn Grk \u201cdid not know\u201d; the phrase \u201chis master\u2019s will\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
tn Grk \u201cblows.\u201d
tn Grk \u201cwill receive few (blows).\u201d
tn Grk \u201crequired from him\u201d; but the words \u201cfrom him\u201d are redundant in English and have not been translated.
tn Grk \u201cthey will ask even more.\u201d"}, {"pk": 2850223, "translation": "NET", "book": 42, "chapter": 12, "verse": 49, "text": "\u201cI have come to bring fire on the earth \u2014 and how I wish it were already kindled!", "comment": "sn This mission statement, \u201cI have come to bring fire on the earth,\u201d looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
tn Grk \u201ccast.\u201d For \u03b2\u03ac\u03bb\u03bb\u03c9 (ballw) in the sense of causing a state or condition, see L&N 13.14."}, {"pk": 2850224, "translation": "NET", "book": 42, "chapter": 12, "verse": 50, "text": "I have a baptism to undergo, and how distressed I am until it is finished!", "comment": "sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God\u2019s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God\u2019s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1\u20132; Isa 8:7\u20138; 30:27\u201328; Jonah 2:3\u20136).
tn Grk \u201cto be baptized with.\u201d"}, {"pk": 2850225, "translation": "NET", "book": 42, "chapter": 12, "verse": 51, "text": "Do you think I have come to bring peace on earth? No, I tell you, but rather division!", "comment": "tn Or \u201chostility.\u201d This term pictures dissension and hostility (BDAG 234 s.v. \u03b4\u03b9\u03b1\u03bc\u03b5\u03c1\u03b9\u03c3\u03bc\u03cc\u03c2)."}, {"pk": 2850226, "translation": "NET", "book": 42, "chapter": 12, "verse": 52, "text": "For from now on there will be five in one household divided, three against two and two against three.", "comment": "sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6."}, {"pk": 2850227, "translation": "NET", "book": 42, "chapter": 12, "verse": 53, "text": "They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.\u201d", "comment": "tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred."}, {"pk": 2850228, "translation": "NET", "book": 42, "chapter": 12, "verse": 54, "text": "Jesus also said to the crowds, \u201cWhen you see a cloud rising in the west, you say at once, \u2018A rainstorm is coming,\u2019 and it does.", "comment": "tn The term \u1f44\u03bc\u03b2\u03c1\u03bf\u03c2 (ombro\") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has been translated as \u201calso\u201d and \u03b4\u03ad (de) has not been translated."}, {"pk": 2850229, "translation": "NET", "book": 42, "chapter": 12, "verse": 55, "text": "And when you see the south wind blowing, you say, \u2018There will be scorching heat,\u2019 and there is.", "comment": "sn The south wind comes from the desert, and thus brings scorching heat."}, {"pk": 2850230, "translation": "NET", "book": 42, "chapter": 12, "verse": 56, "text": "You hypocrites! You know how to interpret the appearance of the earth and the sky, but how can you not know how to interpret the present time?", "comment": "sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
tc Most mss (\u00cc45 A W \u03a8 \u00cb1,13 \u00cf lat) have a syntax here that reflects a slightly different rhetorical question: \u201cbut how do you not interpret the present time?\u201d The reading behind the translation, however, has overall superior support: \u00cc75 \u05d0 B L \u0398 33 892 1241 pc."}, {"pk": 2850231, "translation": "NET", "book": 42, "chapter": 12, "verse": 57, "text": "\u201cAnd why don\u2019t you judge for yourselves what is right?", "comment": "tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one \u2013 thus the translation of \u03b4\u03ad (de) here as \u201cAnd\u201d \u2013 to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm."}, {"pk": 2850232, "translation": "NET", "book": 42, "chapter": 12, "verse": 58, "text": "As you are going with your accuser before the magistrate, make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, and the officer throw you into prison.", "comment": "sn The term magistrate (\u1f04\u03c1\u03c7\u03c9\u03bd, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
sn The officer (\u03c0\u03c1\u03ac\u03ba\u03c4\u03c9\u03c1, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor\u2019s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642)."}, {"pk": 2850233, "translation": "NET", "book": 42, "chapter": 12, "verse": 59, "text": "I tell you, you will never get out of there until you have paid the very last cent!\u201d", "comment": "tn Here the English word \u201ccent\u201d is used as opposed to the parallel in Matt 5:26 where \u201cpenny\u201d appears, since the Greek word there is different and refers to a different but similar coin.sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context."}, {"pk": 2850234, "translation": "NET", "book": 42, "chapter": 13, "verse": 1, "text": "Now there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices.", "comment": "sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2850235, "translation": "NET", "book": 42, "chapter": 13, "verse": 2, "text": "He answered them, \u201cDo you think these Galileans were worse sinners than all the other Galileans, because they suffered these things?", "comment": "tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners."}, {"pk": 2850236, "translation": "NET", "book": 42, "chapter": 13, "verse": 3, "text": "No, I tell you! But unless you repent, you will all perish as well!", "comment": "sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
tn Or \u201cyou will all likewise perish,\u201d but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus\u2019 point is that apart from repentance all will perish."}, {"pk": 2850237, "translation": "NET", "book": 42, "chapter": 13, "verse": 4, "text": "Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem?", "comment": "sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, \u201cWas this a judgment?\u201d
tn Grk \u201con whom the tower in Siloam fell and killed them.\u201d This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2850238, "translation": "NET", "book": 42, "chapter": 13, "verse": 5, "text": "No, I tell you! But unless you repent you will all perish as well!\u201d", "comment": "tn Grk \u201csimilarly.\u201d
sn Jesus\u2019 point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means."}, {"pk": 2850239, "translation": "NET", "book": 42, "chapter": 13, "verse": 6, "text": "Then Jesus told this parable: \u201cA man had a fig tree planted in his vineyard, and he came looking for fruit on it and found none.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1\u20137.
tn Grk \u201che\u201d; the referent has been specified in the translation for clarity."}, {"pk": 2850240, "translation": "NET", "book": 42, "chapter": 13, "verse": 7, "text": "So he said to the worker who tended the vineyard, \u2018For three years now, I have come looking for fruit on this fig tree, and each time I inspect it I find none. Cut it down! Why should it continue to deplete the soil?\u2019", "comment": "sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
tn The phrase \u201ceach time I inspect it\u201d is not in the Greek text but has been supplied to indicate the customary nature of the man\u2019s search for fruit.
tc \u2021 Several witnesses (\u00cc75 A L \u0398 \u03a8 070 \u00cb13 33 579 892 al lat co) have \u201ctherefore\u201d (\u03bf\u1f56\u03bd, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (\u05d0 B D W \u00cb1 \u00cf), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
tn Grk \u201cWhy indeed.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the man\u2019s response as a result of the lack of figs in the preceding clause.
tn Grk \u201cBehold, for.\u201d
sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit."}, {"pk": 2850241, "translation": "NET", "book": 42, "chapter": 13, "verse": 8, "text": "But the worker answered him, \u2018Sir, leave it alone this year too, until I dig around it and put fertilizer on it.", "comment": "tn Grk \u201che\u201d; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
tn Grk \u201ctoss manure [on it].\u201d This is a reference to manure used as fertilizer."}, {"pk": 2850242, "translation": "NET", "book": 42, "chapter": 13, "verse": 9, "text": "Then if it bears fruit next year, very well, but if not, you can cut it down.\u2019\u201d", "comment": "tn The phrase \u201cvery well\u201d is supplied in the translation to complete the elided idea, but its absence is telling.
tn This is a third class condition in the Greek text. The conjunction \u03ba\u03b1\u03af (kai, a component of \u03ba\u03ac\u03bd [kan]) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cthe coming [season].\u201d
tn This is a first class condition in the Greek text, showing which of the options is assumed."}, {"pk": 2850243, "translation": "NET", "book": 42, "chapter": 13, "verse": 10, "text": "Now he was teaching in one of the synagogues on the Sabbath,", "comment": "sn See the note on synagogues in 4:15."}, {"pk": 2850244, "translation": "NET", "book": 42, "chapter": 13, "verse": 11, "text": "and a woman was there who had been disabled by a spirit for eighteen years. She was bent over and could not straighten herself up completely.", "comment": "tn Grk \u201cyears, and.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cand behold, a woman.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Grk \u201ca woman having a spirit of weakness\u201d (or \u201ca spirit of infirmity\u201d).
tn Or \u201cand could not straighten herself up at all.\u201d If \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c0\u03b1\u03bd\u03c4\u03b5\u03bb\u03ad\u03c2 (ei\" to pantele\") is understood to modify \u03b4\u03c5\u03bd\u03b1\u03bc\u03ad\u03bd\u03b7 (dunamenh), the meaning is \u201cshe was not able at all to straighten herself up\u201d; but the phrase may be taken with \u1f00\u03bd\u03b1\u03ba\u03cd\u03c8\u03b1\u03b9 (anakuyai) and understood to mean the same as the adverb \u03c0\u03b1\u03bd\u03c4\u03b5\u03bb\u1ff6\u03c2 (pantelws), with the meaning \u201cshe was not able to straighten herself up completely.\u201d See BDAG 754 s.v. \u03c0\u03b1\u03bd\u03c4\u03b5\u03bb\u1f75\u03c2 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows \u1f00\u03bd\u03b1\u03ba\u03cd\u03c8\u03b1\u03b9 in the Greek text."}, {"pk": 2850245, "translation": "NET", "book": 42, "chapter": 13, "verse": 12, "text": "When Jesus saw her, he called her to him and said, \u201cWoman, you are freed from your infirmity.\u201d", "comment": "tn The participle \u1f30\u03b4\u1f7d\u03bd (idwn) has been taken temporally. Here \u03b4\u03ad (de) has not been translated.
tn The verb \u03c0\u03c1\u03bf\u03c3\u03b5\u03c6\u1f7d\u03bd\u03b7\u03c3\u03b5\u03bd (prosefwnhsen) has been translated as \u201ccalled (her) to (him),\u201d with the direct object (\u201cher\u201d) and the indirect object (\u201chim\u201d) both understood.
sn Woman was a polite form of address (see BDAG 208-9 s.v. \u03b3\u03c5\u03bd\u1f75), similar to \u201cMadam\u201d or \u201cMa\u2019am\u201d used in English in different regions.
tn Or \u201creleased.\u201d
tn Or \u201csickness.\u201d"}, {"pk": 2850246, "translation": "NET", "book": 42, "chapter": 13, "verse": 13, "text": "Then he placed his hands on her, and immediately she straightened up and praised God.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn The healing took place immediately."}, {"pk": 2850247, "translation": "NET", "book": 42, "chapter": 13, "verse": 14, "text": "But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, \u201cThere are six days on which work should be done! So come and be healed on those days, and not on the Sabbath day.\u201d", "comment": "tn The participle \u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
sn The irony is that Jesus\u2019 \u201cwork\u201d consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
tn Grk \u201con which it is necessary to work.\u201d This has been simplified in the translation."}, {"pk": 2850248, "translation": "NET", "book": 42, "chapter": 13, "verse": 15, "text": "Then the Lord answered him, \u201cYou hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, and lead it to water?", "comment": "tn Grk \u201cfrom the manger [feeding trough],\u201d but by metonymy of part for whole this can be rendered \u201cstall.\u201d
tn Grk \u201canswered him and said.\u201d This is redundant in contemporary English and has been shortened to \u201canswered him.\u201d
sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5\u20136."}, {"pk": 2850249, "translation": "NET", "book": 42, "chapter": 13, "verse": 16, "text": "Then shouldn\u2019t this woman, a daughter of Abraham whom Satan bound for eighteen long years, be released from this imprisonment on the Sabbath day?\u201d", "comment": "tn The word \u201clong\u201d reflects the emphasis added in the Greek text by \u1f30\u03b4\u03bf\u03cd (idou). See BDAG 468 s.v. 1.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to show the connection with Jesus\u2019 previous statement.
tn Grk \u201cis it not necessary that.\u201d Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
sn Note that this is again a battle between Satan and God; see 11:18\u201323.
tn Or \u201cbondage\u201d; Grk \u201cbond.\u201d"}, {"pk": 2850250, "translation": "NET", "book": 42, "chapter": 13, "verse": 17, "text": "When he said this all his adversaries were humiliated, but the entire crowd was rejoicing at all the wonderful things he was doing.", "comment": "sn Concerning all the wonderful things see Luke 7:16; 19:37.
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cwere put to shame.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201cthat were being done by him.\u201d The passive has been converted to an active construction in the translation."}, {"pk": 2850251, "translation": "NET", "book": 42, "chapter": 13, "verse": 18, "text": "Thus Jesus asked, \u201cWhat is the kingdom of God like? To what should I compare it?", "comment": "sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201csaid,\u201d but what follows is a question.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
tn Grk \u201cAnd to.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850252, "translation": "NET", "book": 42, "chapter": 13, "verse": 19, "text": "It is like a mustard seed that a man took and sowed in his garden. It grew and became a tree, and the wild birds nested in its branches.\u201d", "comment": "sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
sn The mustard seed was noted for its tiny size.
sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22\u201324 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
tn Grk \u201cthrew.\u201d
tn Grk \u201cgarden, and it.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd)."}, {"pk": 2850253, "translation": "NET", "book": 42, "chapter": 13, "verse": 20, "text": "Again he said, \u201cTo what should I compare the kingdom of God?", "comment": "tn Grk \u201cAnd again.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2850254, "translation": "NET", "book": 42, "chapter": 13, "verse": 21, "text": "It is like yeast that a woman took and mixed with three measures of flour until all the dough had risen.\u201d", "comment": "sn This measure was a saton, the Greek name for the Hebrew term \u201cseah.\u201d Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
tn Grk \u201chid in.\u201d
tn Grk \u201cit was all leavened.\u201dsn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus\u2019 point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one."}, {"pk": 2850255, "translation": "NET", "book": 42, "chapter": 13, "verse": 22, "text": "Then Jesus traveled throughout towns and villages, teaching and making his way toward Jerusalem.", "comment": "tn This is a distributive use of \u03ba\u03b1\u03c4\u03ac (kata); see L&N 83:12.
tn Or \u201ccities.\u201d
tn Grk \u201cmaking his journey toward.\u201d This is the first of several travel notes in Luke\u2019s Jerusalem journey section of Luke 9\u201319; other notes appear at 17:11; 18:31; 19:28, 41.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850256, "translation": "NET", "book": 42, "chapter": 13, "verse": 23, "text": "Someone asked him, \u201cLord, will only a few be saved?\u201d So he said to them,", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn The warnings earlier in Jesus\u2019 teaching have led to the question whether only a few will be saved.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that Jesus\u2019 reply was triggered by the preceding question.
tn Grk \u201csaid to.\u201d"}, {"pk": 2850257, "translation": "NET", "book": 42, "chapter": 13, "verse": 24, "text": "\u201cExert every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.", "comment": "tn Or \u201cMake every effort\u201d (L&N 68.74; cf. NIV); \u201cDo your best\u201d (TEV); \u201cWork hard\u201d (NLT); Grk \u201cStruggle.\u201d The idea is to exert one\u2019s maximum effort (cf. BDAG 17 s.v. \u1f00\u03b3\u03c9\u03bd\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 2.b, \u201cstrain every nerve to enter\u201d) because of the supreme importance of attaining entry into the kingdom of God."}, {"pk": 2850258, "translation": "NET", "book": 42, "chapter": 13, "verse": 25, "text": "Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, \u2018Lord, let us in!\u2019 But he will answer you, \u2018I don\u2019t know where you come from.\u2019", "comment": "tn Or \u201crises,\u201d or \u201cstands up.\u201d
sn For the imagery behind the statement \u201cI do not know where you come from,\u201d see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
tn Grk \u201cand answering, he will say to you.\u201d This is redundant in contemporary English and has been simplified to \u201che will answer you.\u201d
tn Grk \u201cOpen to us.\u201d
tn The syntactical relationship between vv. 24\u201325 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to \u201che will answer\u201d so that this functions, in effect, as an apodosis. One could end the sentence after \u201cus\u201d and begin a new sentence with \u201cHe will answer\u201d to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
tn Or \u201cthe master of the household.\u201d
tn Or \u201cSir.\u201d"}, {"pk": 2850259, "translation": "NET", "book": 42, "chapter": 13, "verse": 26, "text": "Then you will begin to say, \u2018We ate and drank in your presence, and you taught in our streets.\u2019", "comment": "sn This term refers to wide streets, and thus suggests the major streets of a city."}, {"pk": 2850260, "translation": "NET", "book": 42, "chapter": 13, "verse": 27, "text": "But he will reply, \u2018I don\u2019t know where you come from! Go away from me, all you evildoers!\u2019", "comment": "tc Most mss (\u00cc75* A D L W \u0398 \u03a8 070 \u00cb1,13 \u00cf) have \u1f10\u03c1\u03b5\u1fd6 \u03bb\u03ad\u03b3\u03c9 \u1f51\u03bc\u1fd6\u03bd (erei legw Jumin; \u201che will say, \u2018I say to you\u2019\u201d) here, while some have only \u1f10\u03c1\u03b5\u1fd6 \u1f51\u03bc\u1fd6\u03bd (\u201che will say to you\u201d in \u05d0 579 pc lat sa) or simply \u1f10\u03c1\u03b5\u1fd6 (\u201che will say\u201d in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, \u1f10\u03c1\u03b5\u1fd6 \u03bb\u03ad\u03b3\u03c9\u03bd \u1f51\u03bc\u1fd6\u03bd (erei legwn Jumin; \u201che will say, saying to you\u201d found in \u00cc75c B 892 pc). Given the indicative \u03bb\u03ad\u03b3\u03c9, it is difficult to explain how the other readings would have arisen. But if the participle \u03bb\u03ad\u03b3\u03c9\u03bd were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle. tn Grk \u201che will say, saying to you.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) and its indirect object \u1f51\u03bc\u1fd6\u03bd (Jumin) are redundant in contemporary English and have not been translated.
sn The issue is not familiarity (with Jesus\u2019 teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
tn Grk \u201call you workers of iniquity.\u201d The phrase resembles Ps 6:8.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2850261, "translation": "NET", "book": 42, "chapter": 13, "verse": 28, "text": "There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God but you yourselves thrown out.", "comment": "sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God\u2019s promise.
tn Grk \u201cand Isaac and Jacob,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
tn Or \u201cbeing thrown out.\u201d The present accusative participle, \u1f10\u03ba\u03b2\u03b1\u03bb\u03bb\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 (ekballomenous), related to the object \u1f51\u03bc\u1fb6\u03c2 (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom."}, {"pk": 2850262, "translation": "NET", "book": 42, "chapter": 13, "verse": 29, "text": "Then people will come from east and west, and from north and south, and take their places at the banquet table in the kingdom of God.", "comment": "tn Grk \u201cthey\u201d; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events in the discourse.
tn Grk \u201cand recline at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away. The word \u201cbanquet\u201d has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2850263, "translation": "NET", "book": 42, "chapter": 13, "verse": 30, "text": "But indeed, some are last who will be first, and some are first who will be last.\u201d", "comment": "tn Grk \u201cbehold.\u201d
sn Some are last who will be first, and some are first who will be last. Jesus\u2019 answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, \u201cWill the saved be few?\u201d (see v. 23), but \u201cWill it be you?\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2850264, "translation": "NET", "book": 42, "chapter": 13, "verse": 31, "text": "At that time, some Pharisees came up and said to Jesus, \u201cGet away from here, because Herod wants to kill you.\u201d", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
tn Grk \u201cAt that very hour.\u201d
sn See the note on Pharisees in 5:17.
tn Grk \u201cGo away and leave from here,\u201d which is redundant in English and has been shortened to \u201cGet away from here.\u201d"}, {"pk": 2850265, "translation": "NET", "book": 42, "chapter": 13, "verse": 32, "text": "But he said to them, \u201cGo and tell that fox, \u2018Look, I am casting out demons and performing healings today and tomorrow, and on the third day I will complete my work.", "comment": "sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke\u2019s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls \u201cthe greatest born of women\u201d (Luke 7:28) and later stands opposed to Jesus (Acts 4:26\u201328). In addition, \u201ca person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims\u201d (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
tn Or \u201cI reach my goal.\u201d The verb \u03c4\u03b5\u03bb\u03b5\u03b9\u03cc\u03c9 (teleiow) is a key NT term for the completion of God\u2019s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning \u201cto perfect\u201d) Heb 2:10; 5:8\u20139; 7:28.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn The participle \u03c0\u03bf\u03c1\u03b5\u03c5\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (poreuqente\") has been taken as indicating attendant circumstance.
sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week."}, {"pk": 2850266, "translation": "NET", "book": 42, "chapter": 13, "verse": 33, "text": "Nevertheless I must go on my way today and tomorrow and the next day, because it is impossible that a prophet should be killed outside Jerusalem.\u2019", "comment": "tn Or \u201cunthinkable.\u201d See L&N 71.4 for both possible meanings.
sn Death in Jerusalem is another key theme in Luke\u2019s material: 7:16, 34; 24:19; Acts 3:22\u201323. Notice that Jesus sees himself in the role of a prophet here. Jesus\u2019 statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn This is the frequent expression \u03b4\u03b5\u1fd6 (dei, \u201cit is necessary\u201d) that notes something that is a part of God\u2019s plan.
tn Or \u201cshould perish away from.\u201d"}, {"pk": 2850267, "translation": "NET", "book": 42, "chapter": 13, "verse": 34, "text": "O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it!", "comment": "tn Grk \u201cyou were not willing.\u201d
sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn The double use of the city\u2019s name betrays intense emotion.
tn Although the opening address (\u201cJerusalem, Jerusalem\u201d) is direct (second person), the remainder of this sentence in the Greek text is third person (\u201cwho kills the prophets and stones those sent to her\u201d). The following sentences then revert to second person (\u201cyour\u2026 you\u201d), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (\u201cyou who kill\u2026 sent to you\u201d)."}, {"pk": 2850268, "translation": "NET", "book": 42, "chapter": 13, "verse": 35, "text": "Look, your house is forsaken! And I tell you, you will not see me until you say, \u2018Blessed is the one who comes in the name of the Lord!\u2019\u201d", "comment": "sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41\u201344.
sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment."}, {"pk": 2850269, "translation": "NET", "book": 42, "chapter": 14, "verse": 1, "text": "Now one Sabbath when Jesus went to dine at the house of a leader of the Pharisees, they were watching him closely.", "comment": "tn Grk \u201ca ruler of the Pharisees.\u201d He was probably a synagogue official.
tn Grk \u201cNow it happened that one.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201cto eat bread,\u201d an idiom for participating in a meal.
sn See the note on Pharisees in 5:17.
sn Watching\u2026closely is a graphic term meaning to lurk and watch; see Luke 11:53\u201354."}, {"pk": 2850270, "translation": "NET", "book": 42, "chapter": 14, "verse": 2, "text": "There right in front of him was a man suffering from dropsy.", "comment": "tn Grk \u201cAnd there.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cbehold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as \u201cright\u201d in the phrase \u201cright in front of him,\u201d giving a similar effect of vividness in the translation.
sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body\u2019s tissues, especially the legs."}, {"pk": 2850271, "translation": "NET", "book": 42, "chapter": 14, "verse": 3, "text": "So Jesus asked the experts in religious law and the Pharisees, \u201cIs it lawful to heal on the Sabbath or not?\u201d", "comment": "tn Grk \u201cJesus, answering, said.\u201d This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as \u201cJesus asked.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the sequence of events (Jesus\u2019 question was prompted by the man\u2019s appearance).
tn That is, experts in the interpretation of the Mosaic law (traditionally, \u201clawyers\u201d).
sn \u201cIs it lawful to heal on the Sabbath or not?\u201d Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10\u201317? Has repentance come (13:6\u20139)?"}, {"pk": 2850272, "translation": "NET", "book": 42, "chapter": 14, "verse": 4, "text": "But they remained silent. So Jesus took hold of the man, healed him, and sent him away.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the sequence of events (Jesus\u2019 healing the man was in response to their refusal to answer).
tn Or \u201cand let him go.\u201d
tn Grk \u201ctaking hold [of the man].\u201d The participle \u1f10\u03c0\u03b9\u03bb\u03b1\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (epilabomeno\") has been taken as indicating attendant circumstance.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850273, "translation": "NET", "book": 42, "chapter": 14, "verse": 5, "text": "Then he said to them, \u201cWhich of you, if you have a son or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc Here \u201cson,\u201d found in \u00cc45,75 (A) B W \u00cf, is the preferred reading. The other reading, \u201cdonkey\u201d (found in \u05d0 K L \u03a8 \u00cb1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of \u201cson\u201d and \u201cox.\u201d The Western ms D differs from all others and reads \u201csheep.\u201d"}, {"pk": 2850274, "translation": "NET", "book": 42, "chapter": 14, "verse": 6, "text": "But they could not reply to this.", "comment": "sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
tn \u03ba\u03b1\u03af (kai) has been translated here as \u201cbut\u201d to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus\u2019 question."}, {"pk": 2850275, "translation": "NET", "book": 42, "chapter": 14, "verse": 7, "text": "Then when Jesus noticed how the guests chose the places of honor, he told them a parable. He said to them,", "comment": "tn Or \u201cthe best places.\u201d The \u201cplaces of honor\u201d at the meal would be those closest to the host.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cthose who were invited.\u201d"}, {"pk": 2850276, "translation": "NET", "book": 42, "chapter": 14, "verse": 8, "text": "\u201cWhen you are invited by someone to a wedding feast, do not take the place of honor, because a person more distinguished than you may have been invited by your host.", "comment": "tn Grk \u201cdo not recline in the place of honor.\u201d 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
tn Grk \u201cby him\u201d; the referent (the host) has been specified in the translation for clarity.
tn Or \u201cbanquet.\u201d This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable."}, {"pk": 2850277, "translation": "NET", "book": 42, "chapter": 14, "verse": 9, "text": "So the host who invited both of you will come and say to you, \u2018Give this man your place.\u2019 Then, ashamed, you will begin to move to the least important place.", "comment": "tn Grk \u201clowest place\u201d (also in the repetition of the phrase in the next verse).
tn Grk \u201chost, and.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Or \u201cthen in disgrace\u201d; Grk \u201cwith shame.\u201d In this culture avoiding shame was important."}, {"pk": 2850278, "translation": "NET", "book": 42, "chapter": 14, "verse": 10, "text": "But when you are invited, go and take the least important place, so that when your host approaches he will say to you, \u2018Friend, move up here to a better place.\u2019 Then you will be honored in the presence of all who share the meal with you.", "comment": "tn Grk \u201cGo up higher.\u201d This means to move to a more important place.
tn Grk \u201cthe one who invited you.\u201d"}, {"pk": 2850279, "translation": "NET", "book": 42, "chapter": 14, "verse": 11, "text": "For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.\u201d", "comment": "sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52\u201353; 6:21; 10:15; 18:14.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context, which involves the reversal of expected roles."}, {"pk": 2850280, "translation": "NET", "book": 42, "chapter": 14, "verse": 12, "text": "He said also to the man who had invited him, \u201cWhen you host a dinner or a banquet, don\u2019t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.", "comment": "sn That is, the leader of the Pharisees (v. 1).
tn Here \u03b4\u03ad (de) has not been translated.
tn The meaning of the two terms for meals here, \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd (ariston) and \u03b4\u03b5\u1fd6\u03c0\u03bd\u03bf\u03bd (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation \u201cdinner\u201d and \u201cbanquet\u201d have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal."}, {"pk": 2850281, "translation": "NET", "book": 42, "chapter": 14, "verse": 13, "text": "But when you host an elaborate meal, invite the poor, the crippled, the lame, and the blind.", "comment": "tn This term, \u03b4\u03bf\u03c7\u1f75 (doch), is a third term for a meal (see v. 12) that could also be translated \u201cbanquet, feast.\u201d
sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
tn Here \u201cand\u201d has been supplied between the last two elements in the series in keeping with English style.
sn This list of needy is like Luke 7:22. See Deut 14:28\u201329; 16:11\u201314; 26:11\u201313."}, {"pk": 2850282, "translation": "NET", "book": 42, "chapter": 14, "verse": 14, "text": "Then you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.\u201d", "comment": "sn You will be blessed. God notes and approves of such generosity.
sn The passive verb will be repaid looks at God\u2019s commendation.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2850283, "translation": "NET", "book": 42, "chapter": 14, "verse": 15, "text": "When one of those at the meal with Jesus heard this, he said to him, \u201cBlessed is everyone who will feast in the kingdom of God!\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201cwhoever\u201d (the indefinite relative pronoun). This has been translated as \u201ceveryone who\u201d to conform to contemporary English style.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
tn Or \u201cwill dine\u201d; Grk \u201ceat bread.\u201d This refers to those who enjoy the endless fellowship of God\u2019s coming rule."}, {"pk": 2850284, "translation": "NET", "book": 42, "chapter": 14, "verse": 16, "text": "But Jesus said to him, \u201cA man once gave a great banquet and invited many guests.", "comment": "tn Or \u201cdinner.\u201d
tn The word \u201cguests\u201d is not in the Greek text but is implied.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272)."}, {"pk": 2850285, "translation": "NET", "book": 42, "chapter": 14, "verse": 17, "text": "At the time for the banquet he sent his slave to tell those who had been invited, \u2018Come, because everything is now ready.\u2019", "comment": "tn See the note on the word \u201cslave\u201d in 7:2.
tn Grk \u201cAnd at.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cdinner.\u201d"}, {"pk": 2850286, "translation": "NET", "book": 42, "chapter": 14, "verse": 18, "text": "But one after another they all began to make excuses. The first said to him, \u2018I have bought a field, and I must go out and see it. Please excuse me.\u2019", "comment": "sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be \u201cplease accept my apologies.\u201d
tn Or \u201call unanimously\u201d (BDAG 107 s.v. \u1f00\u03c0\u03cc 6). \"One after another\" is suggested by L&N 61.2.
sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
sn I have bought a field. An examination of newly bought land was a common practice. It was this person\u2019s priority."}, {"pk": 2850287, "translation": "NET", "book": 42, "chapter": 14, "verse": 19, "text": "Another said, \u2018I have bought five yoke of oxen, and I am going out to examine them. Please excuse me.\u2019", "comment": "sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
tn Grk \u201cAnd another.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The translation \u201cgoing out\u201d for \u03c0\u03bf\u03c1\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 (poreuomai) is used because \u201cgoing\u201d in this context could be understood to mean \u201cI am about to\u201d rather than the correct nuance, \u201cI am on my way to.\u201d"}, {"pk": 2850288, "translation": "NET", "book": 42, "chapter": 14, "verse": 20, "text": "Another said, \u2018I just got married, and I cannot come.\u2019", "comment": "sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
tn Grk \u201cAnd another.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850289, "translation": "NET", "book": 42, "chapter": 14, "verse": 21, "text": "So the slave came back and reported this to his master. Then the master of the household was furious and said to his slave, \u2018Go out quickly to the streets and alleys of the city, and bring in the poor, the crippled, the blind, and the lame.\u2019", "comment": "tn Or \u201ctown.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of the preceding responses.
tn Grk \u201cbeing furious, said.\u201d The participle \u1f40\u03c1\u03b3\u03b9\u03c3\u03b8\u03b5\u03af\u03c2 (orgisqei\") has been translated as a finite verb due to requirements of contemporary English style.
sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
tn Grk \u201cand the crippled.\u201d Normally crippled as a result of being maimed or mutilated (L&N 23.177). \u039a\u03b1\u03af (kai) has not been translated here and before the following category (Grk \u201cand the blind and the lame\u201d) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2850290, "translation": "NET", "book": 42, "chapter": 14, "verse": 22, "text": "Then the slave said, \u2018Sir, what you instructed has been done, and there is still room.\u2019", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the order of events within the parable.
sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God\u2019s grace."}, {"pk": 2850291, "translation": "NET", "book": 42, "chapter": 14, "verse": 23, "text": "So the master said to his slave, \u2018Go out to the highways and country roads and urge people to come in, so that my house will be filled.", "comment": "sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the master\u2019s response to the slave\u2019s report.
tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215).
tn The Greek word \u03c6\u03c1\u03b1\u03b3\u03bc\u03cc\u03c2 (fragmo\") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). \u201cHighways\u201d and \u201ccountry roads\u201d probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
tn Traditionally \u201cforce\u201d or \u201ccompel,\u201d but according to BDAG 60 s.v. \u1f00\u03bd\u03b1\u03b3\u03ba\u03ac\u03b6\u03c9 2 this is a weakened nuance: \u201cstrongly urge/invite.\u201d The meaning in this context is more like \u201cpersuade.\u201d
tn The word \u201cpeople\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
sn So that my house will be filled. God will bless many people."}, {"pk": 2850292, "translation": "NET", "book": 42, "chapter": 14, "verse": 24, "text": "For I tell you, not one of those individuals who were invited will taste my banquet!\u2019\u201d", "comment": "sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
tn Or \u201cdinner.\u201d
tn The Greek word here is \u1f00\u03bd\u1f75\u03c1 (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18\u201320. Cf. also BDAG 79 s.v. \u1f00\u03bd\u1f75\u03c1 2."}, {"pk": 2850293, "translation": "NET", "book": 42, "chapter": 14, "verse": 25, "text": "Now large crowds were accompanying Jesus, and turning to them he said,", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus."}, {"pk": 2850294, "translation": "NET", "book": 42, "chapter": 14, "verse": 26, "text": "\u201cIf anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple.", "comment": "tn This figurative use operates on a relative scale. God is to be loved more than family or self.
tn Grk \u201chis own soul,\u201d but \u03c8\u03c5\u03c7\u1f75 (yuch) is frequently used of one\u2019s physical life. It clearly has that meaning in this context."}, {"pk": 2850295, "translation": "NET", "book": 42, "chapter": 14, "verse": 27, "text": "Whoever does not carry his own cross and follow me cannot be my disciple.", "comment": "sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one\u2019s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
tn Grk \u201cand come after.\u201d In combination with the verb \u1f14\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 (ercomai) the improper preposition \u1f40\u03c0\u03af\u03c3\u03c9 (opisw) means \u201cfollow.\u201d"}, {"pk": 2850296, "translation": "NET", "book": 42, "chapter": 14, "verse": 28, "text": "For which of you, wanting to build a tower, doesn\u2019t sit down first and compute the cost to see if he has enough money to complete it?", "comment": "tn The participle \u03ba\u03b1\u03b8\u03af\u03c3\u03b1\u03c2 (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both \u03c8\u03b7\u03c6\u03af\u03b6\u03c9 (yhfizw, \u201ccompute\u201d) and \u03b4\u03b1\u03c0\u03ac\u03bd\u03b7 (dapanh, \u201ccost\u201d) are economic terms."}, {"pk": 2850297, "translation": "NET", "book": 42, "chapter": 14, "verse": 29, "text": "Otherwise, when he has laid a foundation and is not able to finish the tower, all who see it will begin to make fun of him.", "comment": "tn The word \u201cit\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Grk \u201cto complete it, lest.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and \u1f35\u03bd\u03b1 \u03bc\u1f75\u03c0\u03bf\u03c4\u03b5 ({ina mhpote, \u201clest\u201d) has been translated as \u201cOtherwise.\u201d
tn The participle \u03b8\u03ad\u03bd\u03c4\u03bf\u03c2 (qentos) has been taken temporally.
tn The words \u201cthe tower\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Or \u201cmock,\u201d \u201cridicule.\u201d The person who did not plan ahead becomes an object of joking and ridicule."}, {"pk": 2850298, "translation": "NET", "book": 42, "chapter": 14, "verse": 30, "text": "They will say, \u2018This man began to build and was not able to finish!\u2019", "comment": "sn The phrase this man is often used in Luke in a derogatory sense; see \u201cthis one\u201d and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
tn Grk \u201cmake fun of him, saying.\u201d
sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning."}, {"pk": 2850299, "translation": "NET", "book": 42, "chapter": 14, "verse": 31, "text": "Or what king, going out to confront another king in battle, will not sit down first and determine whether he is able with ten thousand to oppose the one coming against him with twenty thousand?", "comment": "tn The participle \u03ba\u03b1\u03b8\u03af\u03c3\u03b1\u03c2 (kaqisa\") has been translated as a finite verb due to requirements of contemporary English style.
tn On the meaning of this verb see also L&N 55.3, \u201cto meet in battle, to face in battle.\u201d"}, {"pk": 2850300, "translation": "NET", "book": 42, "chapter": 14, "verse": 32, "text": "If he cannot succeed, he will send a representative while the other is still a long way off and ask for terms of peace.", "comment": "sn This image is slightly different from the former one about the tower (vv. 28\u201330). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the \u201cstronger one\u201d (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
tn Grk \u201cAnd if not.\u201d Here \u03b4\u03ad (de) has not been translated; \u201csucceed\u201d is implied and has been supplied in the translation for clarity.
tn Grk \u201ca messenger.\u201d"}, {"pk": 2850301, "translation": "NET", "book": 42, "chapter": 14, "verse": 33, "text": "In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions.", "comment": "tn Grk \u201cLikewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.\u201d The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place."}, {"pk": 2850302, "translation": "NET", "book": 42, "chapter": 14, "verse": 34, "text": "\u201cSalt is good, but if salt loses its flavor, how can its flavor be restored?", "comment": "tn Grk \u201cNow salt\u2026\u201d; here \u03bf\u1f56\u03bd has not been translated.sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. \u1f05\u03bb\u03b1\u03c2 a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question \u201cWhen salt loses its flavor, how can it be made salty again?\u201d is said to have replied, \u201cBy salting it with the afterbirth of a mule.\u201d He was then asked, \u201cThen does the mule (being sterile) bear young?\u201d to which he replied: \u201cCan salt lose its flavor?\u201d The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle."}, {"pk": 2850303, "translation": "NET", "book": 42, "chapter": 14, "verse": 35, "text": "It is of no value for the soil or for the manure pile; it is to be thrown out. The one who has ears to hear had better listen!\u201d", "comment": "tn Grk \u201cthey throw it out.\u201d The third person plural with unspecified subject is a circumlocution for the passive here.
tn Or \u201cIt is not useful\u201d (L&N 65.32).
tn The translation \u201chad better listen!\u201d captures the force of the third person imperative more effectively than the traditional \u201clet him hear,\u201d which sounds more like a permissive than an imperative to the modern English reader. This was Jesus\u2019 common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8)."}, {"pk": 2850304, "translation": "NET", "book": 42, "chapter": 15, "verse": 1, "text": "Now all the tax collectors and sinners were coming to hear him.", "comment": "sn See the note on tax collectors in 3:12.
tn Grk \u201cwere drawing near.\u201d"}, {"pk": 2850305, "translation": "NET", "book": 42, "chapter": 15, "verse": 2, "text": "But the Pharisees and the experts in the law were complaining, \u201cThis man welcomes sinners and eats with them.\u201d", "comment": "sn See the note on Pharisees in 5:17.
tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
tn Or \u201cgrumbling\u201d; Grk \u201cwere complaining, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Or \u201caccepts,\u201d \u201creceives.\u201d This is not the first time this issue has been raised: Luke 5:27\u201332; 7:37\u201350."}, {"pk": 2850306, "translation": "NET", "book": 42, "chapter": 15, "verse": 3, "text": "So Jesus told them this parable:", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cparable, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that Jesus\u2019 telling of the parable is in response to the complaints of the Pharisees and experts in the law.
sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts."}, {"pk": 2850307, "translation": "NET", "book": 42, "chapter": 15, "verse": 4, "text": "\u201cWhich one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it?", "comment": "tn Grk \u201cgo after,\u201d but in contemporary English the idiom \u201cto look for\u201d is used to express this.
sn Until he finds it. The parable pictures God\u2019s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1\u201318.
tn Grk \u201cWhat man.\u201d The Greek word \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used here in a somewhat generic sense.
sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
tn Or \u201cdesert,\u201d but here such a translation might suggest neglect of the 99 sheep left behind."}, {"pk": 2850308, "translation": "NET", "book": 42, "chapter": 15, "verse": 5, "text": "Then when he has found it, he places it on his shoulders, rejoicing.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850309, "translation": "NET", "book": 42, "chapter": 15, "verse": 6, "text": "Returning home, he calls together his friends and neighbors, telling them, \u2018Rejoice with me, because I have found my sheep that was lost.\u2019", "comment": "tn Grk \u201cAnd coming into his\u2026\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before \u201cneighbors\u201d as well (\u201chis friends and his neighbors\u201d) but has not been translated the second time because of English style.
sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9\u201310)."}, {"pk": 2850310, "translation": "NET", "book": 42, "chapter": 15, "verse": 7, "text": "I tell you, in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need to repent.", "comment": "sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
tn Or \u201cwho do not need to repent\u201d; Grk \u201cwho do not have need of repentance.\u201d
tn Here \u03b4\u03b9\u03ba\u03b1\u03af\u03bf\u03b9\u03c2 (dikaioi\") is an adjective functioning substantivally and has been translated \u201crighteous people.\u201d"}, {"pk": 2850311, "translation": "NET", "book": 42, "chapter": 15, "verse": 8, "text": "\u201cOr what woman, if she has ten silver coins and loses one of them, does not light a lamp, sweep the house, and search thoroughly until she finds it?", "comment": "tn Grk \u201cWhat woman who has ten silver coins, if she loses.\u201d The initial participle \u1f14\u03c7\u03bf\u03c5\u03c3\u03b1 (ecousa) has been translated as a finite verb parallel to \u1f00\u03c0\u03bf\u03bb\u03ad\u03c3\u1fc3 (apolesh) in the conditional clause to improve the English style.
tn Grk \u201cand sweep,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn This silver coin is a drachma, equal to a denarius, that is, a day\u2019s pay for the average laborer.
tn Grk \u201cone coin.\u201d"}, {"pk": 2850312, "translation": "NET", "book": 42, "chapter": 15, "verse": 9, "text": "Then when she has found it, she calls together her friends and neighbors, saying, \u2018Rejoice with me, for I have found the coin that I had lost.\u2019", "comment": "tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215).
tn Grk \u201cdrachma.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them."}, {"pk": 2850313, "translation": "NET", "book": 42, "chapter": 15, "verse": 10, "text": "In the same way, I tell you, there is joy in the presence of God\u2019s angels over one sinner who repents.\u201d", "comment": "sn The whole of heaven is said to rejoice. Joy in the presence of God\u2019s angels is a way of referring to God\u2019s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name."}, {"pk": 2850314, "translation": "NET", "book": 42, "chapter": 15, "verse": 11, "text": "Then Jesus said, \u201cA man had two sons.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850315, "translation": "NET", "book": 42, "chapter": 15, "verse": 12, "text": "The younger of them said to his father, \u2018Father, give me the share of the estate that will belong to me.\u2019 So he divided his assets between them.", "comment": "tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215).
sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cthe\u201d; in context the article is used as a possessive pronoun (ExSyn 215).
tn L&N 57.19 notes that in nonbiblical contexts in which the word \u03bf\u1f50\u03c3\u03af\u03b1 (ousia) occurs, it refers to considerable possessions or wealth, thus \u201cestate.\u201d
tn L&N 57.3, \u201cto belong to or come to belong to, with the possible implication of by right or by inheritance.\u201d
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the father\u2019s response to the younger son\u2019s request."}, {"pk": 2850316, "translation": "NET", "book": 42, "chapter": 15, "verse": 13, "text": "After a few days, the younger son gathered together all he had and left on a journey to a distant country, and there he squandered his wealth with a wild lifestyle.", "comment": "tn Or \u201cwasted.\u201d This verb is graphic; it means to scatter (L&N 57.151).
tn Or \u201cestate\u201d (the same word has been translated \u201cestate\u201d in v. 12).
tn Grk \u201cAnd after.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cafter not many days.\u201d"}, {"pk": 2850317, "translation": "NET", "book": 42, "chapter": 15, "verse": 14, "text": "Then after he had spent everything, a severe famine took place in that country, and he began to be in need.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with \u201cand,\u201d but English style generally does not."}, {"pk": 2850318, "translation": "NET", "book": 42, "chapter": 15, "verse": 15, "text": "So he went and worked for one of the citizens of that country, who sent him to his fields to feed pigs.", "comment": "tn Grk \u201cjoined himself to\u201d (in this case an idiom for beginning to work for someone).
sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
tn Grk \u201cand he.\u201d Here the conjunction \u03ba\u03b1\u03af (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style."}, {"pk": 2850319, "translation": "NET", "book": 42, "chapter": 15, "verse": 16, "text": "He was longing to eat the carob pods the pigs were eating, but no one gave him anything.", "comment": "tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. \u03ba\u03b5\u03c1\u03ac\u03c4\u03b9\u03bf\u03bd). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
tn Grk \u201cAnd he.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cwould gladly have eaten\u201d; Grk \u201cwas longing to be filled with.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2850320, "translation": "NET", "book": 42, "chapter": 15, "verse": 17, "text": "But when he came to his senses he said, \u2018How many of my father\u2019s hired workers have food enough to spare, but here I am dying from hunger!", "comment": "tn Grk \u201cbread,\u201d but used figuratively for food of any kind (L&N 5.1).
tn Grk \u201ccame to himself\u201d (an idiom)."}, {"pk": 2850321, "translation": "NET", "book": 42, "chapter": 15, "verse": 18, "text": "I will get up and go to my father and say to him, \u201cFather, I have sinned against heaven and against you.", "comment": "sn The phrase against heaven is a circumlocution for God.
tn According to BDAG 342 s.v. \u1f10\u03bd\u03c9\u03c0\u03b9\u03bf\u03bd 4.a, \u201cin relation to \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03b5\u03b9\u03bd \u1f10. \u03c4\u03b9\u03bd\u03bf\u03c2 sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).\u201d
sn In the confession \u201cI have sinned\u201d there is a recognition of wrong that pictures the penitent coming home and \u201cbeing found.\u201d"}, {"pk": 2850322, "translation": "NET", "book": 42, "chapter": 15, "verse": 19, "text": "I am no longer worthy to be called your son; treat me like one of your hired workers.\u201d\u2019", "comment": "tn Or \u201cmake me.\u201d Here is a sign of total humility."}, {"pk": 2850323, "translation": "NET", "book": 42, "chapter": 15, "verse": 20, "text": "So he got up and went to his father. But while he was still a long way from home his father saw him, and his heart went out to him; he ran and hugged his son and kissed him.", "comment": "tn Grk \u201che fell on his neck,\u201d an idiom for showing special affection for someone by throwing one\u2019s arms around them. The picture is of the father hanging on the son\u2019s neck in welcome.
tn Grk \u201ca long way off from [home].\u201d The word \u201chome\u201d is implied (L&N 85.16).
tn Or \u201cfelt great affection for him,\u201d \u201cfelt great pity for him.\u201dsn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
tn Grk \u201chim\u201d; the referent (the son) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of the son\u2019s decision to return home. Greek style often begins sentences or clauses with \u201cand,\u201d but English style generally does not."}, {"pk": 2850324, "translation": "NET", "book": 42, "chapter": 15, "verse": 21, "text": "Then his son said to him, \u2018Father, I have sinned against heaven and against you; I am no longer worthy to be called your son.\u2019", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
sn The younger son launches into his confession just as he had planned. See vv. 18\u201319."}, {"pk": 2850325, "translation": "NET", "book": 42, "chapter": 15, "verse": 22, "text": "But the father said to his slaves, \u2018Hurry! Bring the best robe, and put it on him! Put a ring on his finger and sandals on his feet!", "comment": "tn Grk \u201chand\u201d; but \u03c7\u03b5\u03af\u03c1 (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
tn See the note on the word \u201cslave\u201d in 7:2.
sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
sn The need for sandals underlines the younger son\u2019s previous destitution, because he was barefoot."}, {"pk": 2850326, "translation": "NET", "book": 42, "chapter": 15, "verse": 23, "text": "Bring the fattened calf and kill it! Let us eat and celebrate,", "comment": "tn Grk \u201cAnd bring.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Or \u201cthe prize calf\u201d (L&N 65.8). See also L&N 44.2, \u201cgrain-fattened.\u201d Such a calf was usually reserved for religious celebrations.
tn The participle \u03c6\u03b1\u03b3\u03cc\u03bd\u03c4\u03b5\u03c2 (fagontes) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2850327, "translation": "NET", "book": 42, "chapter": 15, "verse": 24, "text": "because this son of mine was dead, and is alive again \u2014 he was lost and is found!\u2019 So they began to celebrate.", "comment": "sn This statement links the parable to the theme of 15:6, 9.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of the father\u2019s remarks in the preceding verses."}, {"pk": 2850328, "translation": "NET", "book": 42, "chapter": 15, "verse": 25, "text": "\u201cNow his older son was in the field. As he came and approached the house, he heard music and dancing.", "comment": "tn Grk \u201cAnd as.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn This would have been primarily instrumental music, but might include singing as well."}, {"pk": 2850329, "translation": "NET", "book": 42, "chapter": 15, "verse": 26, "text": "So he called one of the slaves and asked what was happening.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of the older son hearing the noise of the celebration in progress.
tn The Greek term here, \u03c0\u03b1\u1fd6\u03c2 (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77)."}, {"pk": 2850330, "translation": "NET", "book": 42, "chapter": 15, "verse": 27, "text": "The slave replied, \u2018Your brother has returned, and your father has killed the fattened calf because he got his son back safe and sound.\u2019", "comment": "tn Grk \u201cAnd he said to him.\u201d Here \u03b4\u03ad (de) has not been translated. The rest of the phrase has been simplified to \u201cthe slave replied,\u201d with the referent (the slave) specified in the translation for clarity.
tn Grk \u201chim\u201d; the referent (the younger son) has been specified in the translation for clarity.
tn See note on the phrase \u201cfattened calf\u201d in v. 23."}, {"pk": 2850331, "translation": "NET", "book": 42, "chapter": 15, "verse": 28, "text": "But the older son became angry and refused to go in. His father came out and appealed to him,", "comment": "sn Ironically the attitude of the older son has left him outside and without joy.
tn Grk \u201che\u201d; the referent (the older son, v. 25) has been specified in the translation for clarity.
tn The aorist verb \u1f60\u03c1\u03b3\u03af\u03c3\u03b8\u03b7 (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition."}, {"pk": 2850332, "translation": "NET", "book": 42, "chapter": 15, "verse": 29, "text": "but he answered his father, \u2018Look! These many years I have worked like a slave for you, and I never disobeyed your commands. Yet you never gave me even a goat so that I could celebrate with my friends!", "comment": "tn Or simply, \u201chave served,\u201d but in the emotional context of the older son\u2019s outburst the translation given is closer to the point.
tn Grk \u201cbut answering, he said.\u201d This is somewhat redundant in contemporary English and has been simplified to \u201cbut he answered.\u201d
sn You never gave me even a goat. The older son\u2019s complaint was that the generous treatment of the younger son was not fair: \u201cI can\u2019t get even a little celebration with a basic food staple like a goat!\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to bring out the contrast indicated by the context."}, {"pk": 2850333, "translation": "NET", "book": 42, "chapter": 15, "verse": 30, "text": "But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fattened calf for him!\u2019", "comment": "sn This is another graphic description. The younger son\u2019s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
sn See note on the phrase \u201cfattened calf\u201d in v. 23.
sn Note the younger son is not \u201cmy brother\u201d but this son of yours (an expression with a distinctly pejorative nuance).
sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son\u2019s unrighteous behavior."}, {"pk": 2850334, "translation": "NET", "book": 42, "chapter": 15, "verse": 31, "text": "Then the father said to him, \u2018Son, you are always with me, and everything that belongs to me is yours.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events in the parable.
tn Grk \u201che\u201d; the referent (the father) has been specified in the translation for clarity."}, {"pk": 2850335, "translation": "NET", "book": 42, "chapter": 15, "verse": 32, "text": "It was appropriate to celebrate and be glad, for your brother was dead, and is alive; he was lost and is found.\u2019\u201d", "comment": "tn Or \u201cnecessary.\u201d
sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned."}, {"pk": 2850336, "translation": "NET", "book": 42, "chapter": 16, "verse": 1, "text": "Jesus also said to the disciples, \u201cThere was a rich man who was informed of accusations that his manager was wasting his assets.", "comment": "sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk \u201cA certain man was rich who had a manager, and this one was reported to him as wasting his property.\u201d
tn Or \u201csquandering.\u201d This verb is graphic; it means to scatter (L&N 57.151)."}, {"pk": 2850337, "translation": "NET", "book": 42, "chapter": 16, "verse": 2, "text": "So he called the manager in and said to him, \u2018What is this I hear about you? Turn in the account of your administration, because you can no longer be my manager.\u2019", "comment": "sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of the reports the man received about his manager.
tn Grk \u201chim\u201d; the referent (the manager) has been specified in the translation for clarity.
tn Or \u201cstewardship\u201d; the Greek word \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1 (oikonomia) is cognate with the noun for the manager (\u03bf\u1f30\u03ba\u03bf\u03bd\u03cc\u03bc\u03bf\u03c2, oikonomo\")."}, {"pk": 2850338, "translation": "NET", "book": 42, "chapter": 16, "verse": 3, "text": "Then the manager said to himself, \u2018What should I do, since my master is taking my position away from me? I\u2019m not strong enough to dig, and I\u2019m too ashamed to beg.", "comment": "tn Here \u201cdig\u201d could refer (1) to excavation (\u201cdig ditches,\u201d L&N 19.55) or (2) to agricultural labor (\u201cwork the soil,\u201d L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events in the parable.
tn Grk \u201cthe stewardship,\u201d \u201cthe management.\u201d
tn Grk \u201cI do not have strength to dig; I am ashamed to beg.\u201dsn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from."}, {"pk": 2850339, "translation": "NET", "book": 42, "chapter": 16, "verse": 4, "text": "I know what to do so that when I am put out of management, people will welcome me into their homes.\u2019", "comment": "tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes)."}, {"pk": 2850340, "translation": "NET", "book": 42, "chapter": 16, "verse": 5, "text": "So he contacted his master\u2019s debtors one by one. He asked the first, \u2018How much do you owe my master?\u2019", "comment": "tn Grk \u201csummoning.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (proskalesameno\") has been translated as a finite verb due to requirements of contemporary English style.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of the manager\u2019s decision."}, {"pk": 2850341, "translation": "NET", "book": 42, "chapter": 16, "verse": 6, "text": "The man replied, \u2018A hundred measures of olive oil.\u2019 The manager said to him, \u2018Take your bill, sit down quickly, and write fifty.\u2019", "comment": "tn Grk \u201cHe\u201d; the referent (the manager) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated for stylistic reasons.
tn Grk \u201cHe\u201d; the referent (the first debtor) has been specified in the translation for clarity.
sn A measure (sometimes translated \u201cbath\u201d) was just over 8 gallons (about 30 liters). This is a large debt \u2013 about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year\u2019s pay for a daily worker.
sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices."}, {"pk": 2850342, "translation": "NET", "book": 42, "chapter": 16, "verse": 7, "text": "Then he said to another, \u2018And how much do you owe?\u2019 The second man replied, \u2018A hundred measures of wheat.\u2019 The manager said to him, \u2018Take your bill, and write eighty.\u2019", "comment": "tn Grk \u201cHe\u201d; the referent (the manager) has been specified in the translation for clarity.
tn Grk \u201cHe\u201d; the referent (the second debtor) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated for stylistic reasons.
sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
sn The percentage of reduction may not be as great because of the change in material."}, {"pk": 2850343, "translation": "NET", "book": 42, "chapter": 16, "verse": 8, "text": "The master commended the dishonest manager because he acted shrewdly. For the people of this world are more shrewd in dealing with their contemporaries than the people of light.", "comment": "tn Grk \u201cwith their own generation.\u201d
tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5\u20137.
sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus\u2019 application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
tn Grk \u201csons\u201d (an idiom).
tn Grk \u201csons.\u201d Here the phrase \u201csons of light\u201d is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do."}, {"pk": 2850344, "translation": "NET", "book": 42, "chapter": 16, "verse": 9, "text": "And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes.", "comment": "tn Grk \u201ceternal tents\u201d (as dwelling places).
tn Grk \u201cunrighteous mammon.\u201d Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6\u201310, 17\u201319. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke\u2019s Gospel (19:1\u201310).
sn The passive refers to the welcome of heaven."}, {"pk": 2850345, "translation": "NET", "book": 42, "chapter": 16, "verse": 10, "text": "\u201cThe one who is faithful in a very little is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.", "comment": "sn The point of the statement faithful in a very little is that character is shown in how little things are treated."}, {"pk": 2850346, "translation": "NET", "book": 42, "chapter": 16, "verse": 11, "text": "If then you haven\u2019t been trustworthy in handling worldly wealth, who will entrust you with the true riches?", "comment": "tn Grk \u201cthe unrighteous mammon.\u201d See the note on the phrase \u201cworldly wealth\u201d in v. 9.
tn Or \u201cfaithful.\u201d
sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed."}, {"pk": 2850347, "translation": "NET", "book": 42, "chapter": 16, "verse": 12, "text": "And if you haven\u2019t been trustworthy with someone else\u2019s property, who will give you your own ?", "comment": "tn Grk \u201chave not been faithful with what is another\u2019s.\u201d
tn Or \u201cfaithful.\u201d
tn Grk \u201cwhat is your own.\u201d"}, {"pk": 2850348, "translation": "NET", "book": 42, "chapter": 16, "verse": 13, "text": "No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.\u201d", "comment": "tn Or \u201cand treat [the other] with contempt.\u201d
sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
tn Grk \u201cGod and mammon.\u201d This is the same word (\u03bc\u03b1\u03bc\u03c9\u03bd\u1fb6\u03c2, mamwnas; often merely transliterated as \u201cmammon\u201d) translated \u201cworldly wealth\u201d in vv. 9, 11.sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6\u201310, 17\u201319. God must be first, not money or possessions."}, {"pk": 2850349, "translation": "NET", "book": 42, "chapter": 16, "verse": 14, "text": "The Pharisees (who loved money) heard all this and ridiculed him.", "comment": "tn A figurative extension of the literal meaning \u201cto turn one\u2019s nose up at someone\u201d; here \u201cridicule, sneer at, show contempt for\u201d (L&N 33.409).
sn See the note on Pharisees in 5:17."}, {"pk": 2850350, "translation": "NET", "book": 42, "chapter": 16, "verse": 15, "text": "But Jesus said to them, \u201cYou are the ones who justify yourselves in men\u2019s eyes, but God knows your hearts. For what is highly prized among men is utterly detestable in God\u2019s sight.", "comment": "tn Grk \u201cbefore men.\u201d The contrast is between outward appearance (\u201cin people\u2019s eyes\u201d) and inward reality (\u201cGod knows your hearts\u201d). Here the Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used twice in a generic sense, referring to both men and women, but \u201cmen\u201d has been retained in the text to provide a strong verbal contrast with \u201cGod\u201d in the second half of the verse.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cexalted.\u201d This refers to the pride that often comes with money and position.
tn Or \u201cis an abomination,\u201d \u201cis abhorrent\u201d (L&N 25.187)."}, {"pk": 2850351, "translation": "NET", "book": 42, "chapter": 16, "verse": 16, "text": "\u201cThe law and the prophets were in force until John; since then, the good news of the kingdom of God has been proclaimed, and everyone is urged to enter it.", "comment": "tn Many translations have \u201centereth violently into it\u201d (ASV) or \u201cis forcing his way into it\u201d (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of \u201cbe urged.\u201d See Gen 33:11; Judg 13:15\u201316; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus\u2019 attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply \u201cproclaimed\u201d based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like \u201cin effect\u201d (NRSV) or, as used here, \u201cin force.\u201d Further, Greek generally can omit one of two kinds of verbs \u2013 either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
sn John refers to John the Baptist.
sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2850352, "translation": "NET", "book": 42, "chapter": 16, "verse": 17, "text": "But it is easier for heaven and earth to pass away than for one tiny stroke of a letter in the law to become void.", "comment": "tn Grk \u201cto fall\u201d; that is, \u201cto drop out of the text.\u201d Jesus\u2019 point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
tn Or \u201cone small part of a letter\u201d (L&N 33.37)."}, {"pk": 2850353, "translation": "NET", "book": 42, "chapter": 16, "verse": 18, "text": "\u201cEveryone who divorces his wife and marries someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.", "comment": "sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus\u2019 point concerns the need for fidelity and ethical integrity in the new era."}, {"pk": 2850354, "translation": "NET", "book": 42, "chapter": 16, "verse": 19, "text": "\u201cThere was a rich man who dressed in purple and fine linen and who feasted sumptuously every day.", "comment": "sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
tn Or \u201ccelebrated with ostentation\u201d (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer."}, {"pk": 2850355, "translation": "NET", "book": 42, "chapter": 16, "verse": 20, "text": "But at his gate lay a poor man named Lazarus whose body was covered with sores,", "comment": "sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
tn The passive verb \u1f10\u03b2\u03ad\u03b2\u03bb\u03b7\u03c4\u03bf (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. \u03b2\u03ac\u03bb\u03bb\u03c9 1.b, \u201che lay before the door\u201d; Josephus, Ant. 9.10.2 (9.209).
tn Or \u201cwas covered with ulcers.\u201d The words \u201cwhose body\u201d are implied in the context (L&N 23.180)."}, {"pk": 2850356, "translation": "NET", "book": 42, "chapter": 16, "verse": 21, "text": "who longed to eat what fell from the rich man\u2019s table. In addition, the dogs came and licked his sores.", "comment": "tn The term \u03ba\u03cd\u03bd\u03b5\u03c2 (kunes) refers to \u201cwild\u201d dogs (either \u201cstreet\u201d dogs or watchdogs), not house pets (L&N 4.34).
tn Grk \u201cto eat his fill,\u201d but this phrase has been simplified as \u201cto eat\u201d for stylistic reasons.
sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture."}, {"pk": 2850357, "translation": "NET", "book": 42, "chapter": 16, "verse": 22, "text": "\u201cNow the poor man died and was carried by the angels to Abraham\u2019s side. The rich man also died and was buried.", "comment": "tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cNow it happened that the.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201cto Abraham\u2019s bosom.\u201d The phrase \u201ccarried by the angels to Abraham\u2019s bosom\u201d describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
sn The shorter description suggests a different fate, which is confirmed in the following verses."}, {"pk": 2850358, "translation": "NET", "book": 42, "chapter": 16, "verse": 23, "text": "And in hell, as he was in torment, he looked up and saw Abraham far off with Lazarus at his side.", "comment": "tn Grk \u201che lifted up his eyes\u201d (an idiom).
sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
sn Hades is a place of torment, especially as one knows that he is separated from God.
tn Grk \u201cin his bosom,\u201d the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is \u201cat Abraham\u2019s side.\u201d"}, {"pk": 2850359, "translation": "NET", "book": 42, "chapter": 16, "verse": 24, "text": "So he called out, \u2018Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in anguish in this fire.\u2019", "comment": "sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God\u2019s presence (Ps 42:1\u20132; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
tn Grk \u201ccalling out he said\u201d; this is redundant in contemporary English style and has been simplified to \u201che called out.\u201d
tn Or \u201cin terrible pain\u201d (L&N 24.92).
sn Fire in this context is OT imagery; see Isa 66:24.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of previous actions in the narrative.
sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man\u2019s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)"}, {"pk": 2850360, "translation": "NET", "book": 42, "chapter": 16, "verse": 25, "text": "But Abraham said, \u2018Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.", "comment": "tn Or \u201cin terrible pain\u201d (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20\u201326.
tn The Greek term here is \u03c4\u03ad\u03ba\u03bd\u03bf\u03bd (teknon), which could be understood as a term of endearment."}, {"pk": 2850361, "translation": "NET", "book": 42, "chapter": 16, "verse": 26, "text": "Besides all this, a great chasm has been fixed between us, so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.\u2019", "comment": "tn Grk \u201cbetween us and you.\u201d
tn Grk \u201cAnd in all these things.\u201d There is no way Lazarus could carry out this request even if divine justice were not involved.
sn The great chasm between heaven and hell is impassable forever. The rich man\u2019s former status meant nothing now."}, {"pk": 2850362, "translation": "NET", "book": 42, "chapter": 16, "verse": 27, "text": "So the rich man said, \u2018Then I beg you, father \u2014 send Lazarus to my father\u2019s house", "comment": "tn Grk \u201cThen I beg you, father, that you send him\u201d; the referent (Lazarus) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the rich man\u2019s response to Abraham\u2019s words.
tn Grk \u201che\u201d; the referent (the rich man, v. 19) has been specified in the translation for clarity."}, {"pk": 2850363, "translation": "NET", "book": 42, "chapter": 16, "verse": 28, "text": "(for I have five brothers) to warn them so that they don\u2019t come into this place of torment.\u2019", "comment": "tn Grk \u201clest they also come.\u201d
sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate."}, {"pk": 2850364, "translation": "NET", "book": 42, "chapter": 16, "verse": 29, "text": "But Abraham said, \u2018They have Moses and the prophets; they must respond to them.\u2019", "comment": "tn Grk \u201csays.\u201d This is one of the few times Luke uses the historical present.
tn Or \u201cobey\u201d; Grk \u201chear.\u201d This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28\u201329; Isa 3:14\u201315; Amos 2:6\u20138; Mic 2:1\u20132; Zech 7:9\u201310)."}, {"pk": 2850365, "translation": "NET", "book": 42, "chapter": 16, "verse": 30, "text": "Then the rich man said, \u2018No, father Abraham, but if someone from the dead goes to them, they will repent.\u2019", "comment": "tn Grk \u201che\u201d; the referent (the rich man, v. 19) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man\u2019s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange."}, {"pk": 2850366, "translation": "NET", "book": 42, "chapter": 16, "verse": 31, "text": "He replied to him, \u2018If they do not respond to Moses and the prophets, they will not be convinced even if someone rises from the dead.\u2019\u201d", "comment": "sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus\u2019 resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cobey\u201d; Grk \u201chear.\u201d See the note on the phrase \u201crespond to\u201d in v. 29."}, {"pk": 2850367, "translation": "NET", "book": 42, "chapter": 17, "verse": 1, "text": "Jesus said to his disciples, \u201cStumbling blocks are sure to come, but woe to the one through whom they come!", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated.
sn See Luke 6:24\u201326."}, {"pk": 2850368, "translation": "NET", "book": 42, "chapter": 17, "verse": 2, "text": "It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin.", "comment": "tn Grk \u201cif a millstone were tied\u2026and he were thrown.\u201d The conditional construction in Greek has been translated by English infinitives: \u201cto have\u2026 and be thrown.\u201d
tn Or \u201cto stumble.\u201d This verb, \u03c3\u03ba\u03b1\u03bd\u03b4\u03b1\u03bb\u03af\u03c3\u1fc3 (skandalish), has the same root as the noun \u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd (skandalon) in 17:1, translated \u201cstumbling blocks\u201d; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (\u201clittle ones\u201d) astray in a similar fashion.
tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. \u03bc\u03c5\u03bb\u03b9\u03ba\u03cc\u03c2). sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus\u2019 views concerning those who cause others who believe in him to sin."}, {"pk": 2850369, "translation": "NET", "book": 42, "chapter": 17, "verse": 3, "text": "Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him.", "comment": "tn Here the term \u201cbrother\u201d means \u201cfellow believer\u201d or \u201cfellow Christian\u201d (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, \u201cbrother\u201d has been retained in the translation here in preference to the more generic \u201cfellow believer\u201d (\u201cfellow Christian\u201d would be anachronistic in this context).
tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
tn Both the \u201cif\u201d clause in this verse and the \u201cif\u201d clause in v. 4 are third class conditions in Greek.
tn Grk \u201cAnd if.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850370, "translation": "NET", "book": 42, "chapter": 17, "verse": 4, "text": "Even if he sins against you seven times in a day, and seven times returns to you saying, \u2018I repent,\u2019 you must forgive him.\u201d", "comment": "sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial."}, {"pk": 2850371, "translation": "NET", "book": 42, "chapter": 17, "verse": 5, "text": "The apostles said to the Lord, \u201cIncrease our faith!\u201d", "comment": "tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The request of the apostles, \u201cIncrease our faith,\u201d is not a request for a gift of faith, but a request to increase the depth of their faith."}, {"pk": 2850372, "translation": "NET", "book": 42, "chapter": 17, "verse": 6, "text": "So the Lord replied, \u201cIf you had faith the size of a mustard seed, you could say to this black mulberry tree, \u2018Be pulled out by the roots and planted in the sea,\u2019 and it would obey you.", "comment": "tn This is a mixed condition, with \u1f04\u03bd (an) in the apodosis.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of previous action(s) in the narrative.
tn Grk \u201csaid.\u201d
tn Grk \u201cfaith as,\u201d \u201cfaith like.\u201d
sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
tn The passives here (\u1f10\u03ba\u03c1\u03b9\u03b6\u1f7d\u03b8\u03b7\u03c4\u03b9 and \u03c6\u03c5\u03c4\u03b5\u03cd\u03b8\u03b7\u03c4\u03b9, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25)."}, {"pk": 2850373, "translation": "NET", "book": 42, "chapter": 17, "verse": 7, "text": "\u201cWould any one of you say to your slave who comes in from the field after plowing or shepherding sheep, \u2018Come at once and sit down for a meal\u2019?", "comment": "tn Grk \u201cWho among you, having a slave\u2026 would say to him.\u201d
tn Grk \u201cand recline at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. \u1f00\u03bd\u03b1\u03c0\u03af\u03c0\u03c4\u03c9 1.
tn See the note on the word \u201cslave\u201d in 7:2."}, {"pk": 2850374, "translation": "NET", "book": 42, "chapter": 17, "verse": 8, "text": "Won\u2019t the master instead say to him, \u2018Get my dinner ready, and make yourself ready to serve me while I eat and drink. Then you may eat and drink\u2019?", "comment": "tn The question includes a Greek particle, \u03bf\u1f50\u03c7\u03af (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
tn Grk \u201che\u201d; the referent has been specified in the translation for clarity.
tn Grk \u201cand gird yourself\u201d (with an apron or towel, in preparation for service).
tn BDAG 423 s.v. \u1f15\u03c9\u03c2 2.b, \u201cto denote contemporaneousness as long as, while\u2026 w. subjunctive\u2026 Lk 17:8.\u201d
tn Grk \u201cafter these things.\u201d"}, {"pk": 2850375, "translation": "NET", "book": 42, "chapter": 17, "verse": 9, "text": "He won\u2019t thank the slave because he did what he was told, will he?", "comment": "tn Grk \u201cdid what was commanded.\u201d
tn The Greek construction anticipates a negative reply which is indicated in the translation by the \u2018tag\u2019 at the end, \u201cwill he?\u201d Thanks are not required."}, {"pk": 2850376, "translation": "NET", "book": 42, "chapter": 17, "verse": 10, "text": "So you too, when you have done everything you were commanded to do, should say, \u2018We are slaves undeserving of special praise; we have only done what was our duty.\u2019\u201d", "comment": "tn Some translations describe the slaves as \u201cworthless\u201d (NRSV) or \u201cunworthy\u201d (NASB, NIV) but that is not Jesus\u2019 point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation \u201cwe have only done what was our duty\u201d).
tn Or \u201cwe have only done what we were supposed to do.\u201d"}, {"pk": 2850377, "translation": "NET", "book": 42, "chapter": 17, "verse": 11, "text": "Now on the way to Jerusalem, Jesus was passing along between Samaria and Galilee.", "comment": "sn This is another travel note about Jesus going to Jerusalem in Luke 9:51\u201319:48, the so-called \u201cJerusalem journey\u201d section of Luke\u2019s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cwas traveling about.\u201d
tn Grk \u201cNow it happened that on.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850378, "translation": "NET", "book": 42, "chapter": 17, "verse": 12, "text": "As he was entering a village, ten men with leprosy met him. They stood at a distance,", "comment": "sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45\u201346; Num 5:2\u20133). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45\u201346).
tn Grk \u201cleprosy, who.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The participle \u03b5\u1f30\u03c3\u03b5\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 (eisercomenou) is taken temporally."}, {"pk": 2850379, "translation": "NET", "book": 42, "chapter": 17, "verse": 13, "text": "raised their voices and said, \u201cJesus, Master, have mercy on us.\u201d", "comment": "sn \u201cHave mercy on us\u201d is a request to heal them (Luke 18:38\u201339; 16:24; Matt 9:27; 15:22; 17:15; 20:31\u201332; Mark 10:47\u201349)."}, {"pk": 2850380, "translation": "NET", "book": 42, "chapter": 17, "verse": 14, "text": "When he saw them he said, \u201cGo and show yourselves to the priests.\u201d And as they went along, they were cleansed.", "comment": "sn These are the instructions of what to do with a healing (Lev 13:19; 14:1\u201311; Luke 5:14).
tn Grk \u201cAnd it happened that as.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn \u039a\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The participle \u03c0\u03bf\u03c1\u03b5\u03c5\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (poreuqente\") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45)."}, {"pk": 2850381, "translation": "NET", "book": 42, "chapter": 17, "verse": 15, "text": "Then one of them, when he saw he was healed, turned back, praising God with a loud voice.", "comment": "tn Grk \u201cglorifying God.\u201d"}, {"pk": 2850382, "translation": "NET", "book": 42, "chapter": 17, "verse": 16, "text": "He fell with his face to the ground at Jesus\u2019 feet and thanked him. (Now he was a Samaritan.)", "comment": "sn And thanked him. This action recognized God\u2019s healing work through Jesus.
sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus\u2019 day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201che fell on his face\u201d (an idiom for complete prostration).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the introduction of a parenthetical comment."}, {"pk": 2850383, "translation": "NET", "book": 42, "chapter": 17, "verse": 17, "text": "Then Jesus said, \u201cWere not ten cleansed? Where are the other nine?", "comment": "tn Grk \u201cJesus answering said\u201d; this is redundant in contemporary English and has been simplified in the translation.
tn The Greek construction used here (\u03bf\u1f50\u03c7\u03af, ouci) expects a positive reply.
tn The word \u201cother\u201d is implied in the context.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850384, "translation": "NET", "book": 42, "chapter": 17, "verse": 18, "text": "Was no one found to turn back and give praise to God except this foreigner?\u201d", "comment": "sn Jesus\u2019 point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the \u201coutsiders\u201d were listening and responding."}, {"pk": 2850385, "translation": "NET", "book": 42, "chapter": 17, "verse": 19, "text": "Then he said to the man, \u201cGet up and go your way. Your faith has made you well.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cto him\u201d; the referent has been specified in the translation for clarity.
tn Or \u201chas delivered you\u201d; Grk \u201chas saved you.\u201d The remark about faith suggests the benefit of trusting in Jesus\u2019 ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not."}, {"pk": 2850386, "translation": "NET", "book": 42, "chapter": 17, "verse": 20, "text": "Now at one point the Pharisees asked Jesus when the kingdom of God was coming, so he answered, \u201cThe kingdom of God is not coming with signs to be observed,", "comment": "tn Grk \u201chaving been asked by the Pharisees.\u201d The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
tn The words \u201cat one point\u201d are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
sn See the note on Pharisees in 5:17.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
tn Or \u201cis not coming in a way that it can be closely watched\u201d (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom\u2019s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53\u201474). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150."}, {"pk": 2850387, "translation": "NET", "book": 42, "chapter": 17, "verse": 21, "text": "nor will they say, \u2018Look, here it is!\u2019 or \u2018There!\u2019 For indeed, the kingdom of God is in your midst.\u201d", "comment": "tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
tn This is a far better translation than \u201cin you.\u201d Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be \u201cin your grasp.\u201d For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19."}, {"pk": 2850388, "translation": "NET", "book": 42, "chapter": 17, "verse": 22, "text": "Then he said to the disciples, \u201cThe days are coming when you will desire to see one of the days of the Son of Man, and you will not see it.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn This is a reference to the days of the full manifestation of Jesus\u2019 power in a fully established kingdom. The reference to \u201cdays\u201d instead of \u201cday\u201d is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the \u201cdays\u201d of Noah there and the \u201cdays of Lot\u201d in v. 28."}, {"pk": 2850389, "translation": "NET", "book": 42, "chapter": 17, "verse": 23, "text": "Then people will say to you, \u2018Look, there he is!\u2019 or \u2018Look, here he is!\u2019 Do not go out or chase after them.", "comment": "tn Grk \u201cAnd they will say.\u201d The plural in Greek is indefinite, referring to people in general. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
tn The words \u201che is\u201d here and in the following clause are understood and have been supplied from the context."}, {"pk": 2850390, "translation": "NET", "book": 42, "chapter": 17, "verse": 24, "text": "For just like the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day.", "comment": "tc Some very important mss (\u00cc75 B D it sa) lack the words \u1f10\u03bd \u03c4\u1fc7 \u1f21\u03bc\u03ad\u03c1\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 (en th Jhmera autou, \u201cin his day\u201d), but the words are included in \u05d0 A L W \u0398 \u03a8 \u00cb1,13 \u00cf lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression \u1f10\u03bd \u03c4\u1fc7 \u1f21\u03bc\u03ad\u03c1\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA27 rightly has the words in brackets, expressing doubt as to their authenticity.
sn The Son of Man\u2019s coming in power will be sudden and obvious like lightning. No one will need to point it out."}, {"pk": 2850391, "translation": "NET", "book": 42, "chapter": 17, "verse": 25, "text": "But first he must suffer many things and be rejected by this generation.", "comment": "sn The Son of Man\u2019s suffering and rejection by this generation is another \u201cit is necessary\u201d type of event in God\u2019s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke\u2019s account (9:22, 44; 12:50; 13:32\u201333; for the last, see 18:32\u201333)."}, {"pk": 2850392, "translation": "NET", "book": 42, "chapter": 17, "verse": 26, "text": "Just as it was in the days of Noah, so too it will be in the days of the Son of Man.", "comment": "tn Or \u201cas it happened.\u201d
sn Like the days of Noah, the time of the flood in Gen 6:5\u20138:22, the judgment will come as a surprise as people live their day to day lives.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850393, "translation": "NET", "book": 42, "chapter": 17, "verse": 27, "text": "People were eating, they were drinking, they were marrying, they were being given in marriage \u2014 right up to the day Noah entered the ark. Then the flood came and destroyed them all.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cThey.\u201d The plural in Greek is indefinite, referring to people in general.
tn These verbs (\u201ceating\u2026 drinking\u2026 marrying\u2026 being given in marriage\u201d) are all progressive imperfects, describing action in progress at that time.
sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many."}, {"pk": 2850394, "translation": "NET", "book": 42, "chapter": 17, "verse": 28, "text": "Likewise, just as it was in the days of Lot, people were eating, drinking, buying, selling, planting, building;", "comment": "tn Or \u201cas it happened.\u201d
tn Grk \u201cthey.\u201d The plural in Greek is indefinite, referring to people in general."}, {"pk": 2850395, "translation": "NET", "book": 42, "chapter": 17, "verse": 29, "text": "but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all.", "comment": "sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16\u201317; Deut 32:32\u201333; Isa 1:10)."}, {"pk": 2850396, "translation": "NET", "book": 42, "chapter": 17, "verse": 30, "text": "It will be the same on the day the Son of Man is revealed."}, {"pk": 2850397, "translation": "NET", "book": 42, "chapter": 17, "verse": 31, "text": "On that day, anyone who is on the roof, with his goods in the house, must not come down to take them away, and likewise the person in the field must not turn back.", "comment": "sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one\u2019s roof and pick up anything from inside one\u2019s home.
sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house."}, {"pk": 2850398, "translation": "NET", "book": 42, "chapter": 17, "verse": 32, "text": "Remember Lot\u2019s wife!", "comment": "sn An allusion to Gen 19:26. The warning about Lot\u2019s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed."}, {"pk": 2850399, "translation": "NET", "book": 42, "chapter": 17, "verse": 33, "text": "Whoever tries to keep his life will lose it, but whoever loses his life will preserve it.", "comment": "sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4\u20136).
tn Or \u201ctries to preserve\u201d; Grk \u201cseeks to gain.\u201d sn If there is no willingness to suffer the world\u2019s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it)."}, {"pk": 2850400, "translation": "NET", "book": 42, "chapter": 17, "verse": 34, "text": "I tell you, in that night there will be two people in one bed; one will be taken and the other left.", "comment": "sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) and those left behind are judged. The imagery, however, is not directly tied to the identification of the two groups. Its primary purpose in context is to picture the sudden, surprising separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man."}, {"pk": 2850401, "translation": "NET", "book": 42, "chapter": 17, "verse": 35, "text": "There will be two women grinding grain together; one will be taken and the other left.\u201d", "comment": "tc Several mss (D \u00cb13 [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 \u201cThere will be two in the field; one will be taken and the other left.\u201d It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations.
tn Grk \u201cat the same place.\u201d According to L&N 46.16, this refers to a hand mill normally operated by two women."}, {"pk": 2850402, "translation": "NET", "book": 42, "chapter": 17, "verse": 37, "text": "Then the disciples said to him, \u201cWhere, Lord?\u201d He replied to them, \u201cWhere the dead body is, there the vultures will gather.\u201d", "comment": "tn The same Greek term can refer to \u201ceagles\u201d or \u201cvultures\u201d (L&N 4.42; BDAG 22 s.v. \u1f00\u03b5\u03c4\u03cc\u03c2), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers. sn Jesus\u2019 answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
tn Grk \u201cwill be gathered.\u201d The passive construction has been translated as an active one in English.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cthey\u201d; the referent (the disciples, v. 22) has been specified in the translation for clarity.
tn Grk \u201canswering, they said to him.\u201d This is redundant in contemporary English and has been simplified in the translation.
sn The question \u201cWhere, Lord?\u201d means, \u201cWhere will the judgment take place?\u201d
tn Or \u201ccorpse.\u201d"}, {"pk": 2850403, "translation": "NET", "book": 42, "chapter": 18, "verse": 1, "text": "Then Jesus told them a parable to show them they should always pray and not lose heart.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn This is one of the few parables that comes with an explanation at the start: \u2026they should always pray and not lose heart. It is part of Luke\u2019s goal in encouraging Theophilus (1:4).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cshould pray at all times\u201d (L&N 67.88)."}, {"pk": 2850404, "translation": "NET", "book": 42, "chapter": 18, "verse": 2, "text": "He said, \u201cIn a certain city there was a judge who neither feared God nor respected people.", "comment": "tn Or \u201ctown.\u201d
tn Grk \u201cman,\u201d but the singular \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used as a generic in comparison to God.
tn Grk \u201close heart, saying.\u201d This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject \u201cHe.\u201d
sn The judge here is apparently portrayed as a civil judge who often handled financial cases."}, {"pk": 2850405, "translation": "NET", "book": 42, "chapter": 18, "verse": 3, "text": "There was also a widow in that city who kept coming to him and saying, \u2018Give me justice against my adversary.\u2019", "comment": "sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
tn This is an iterative imperfect; the widow did this on numerous occasions.
tn Or \u201ctown.\u201d"}, {"pk": 2850406, "translation": "NET", "book": 42, "chapter": 18, "verse": 4, "text": "For a while he refused, but later on he said to himself, \u2018Though I neither fear God nor have regard for people,", "comment": "tn Grk \u201cAnd for.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cman,\u201d but the singular \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used as a generic in comparison to God.
tn Grk \u201cafter these things.\u201d"}, {"pk": 2850407, "translation": "NET", "book": 42, "chapter": 18, "verse": 5, "text": "yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out by her unending pleas.\u2019\u201d", "comment": "tn The term \u1f51\u03c0\u03c9\u03c0\u03b9\u03ac\u03b6\u03c9 (Jupwpiazw) in this context means \u201cto wear someone out by continual annoying\u201d (L&N 25.245).
tn Grk \u201cby her continual coming,\u201d but the point of annoyance to the judge is her constant pleas for justice (v. 3)."}, {"pk": 2850408, "translation": "NET", "book": 42, "chapter": 18, "verse": 6, "text": "And the Lord said, \u201cListen to what the unrighteous judge says!", "comment": "sn Listen to what the unrighteous judge says! The point of the parable is that the judge\u2019s lack of compassion was overcome by the widow\u2019s persistence."}, {"pk": 2850409, "translation": "NET", "book": 42, "chapter": 18, "verse": 7, "text": "Won\u2019t God give justice to his chosen ones, who cry out to him day and night? Will he delay long to help them?", "comment": "tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
tn Here \u03b4\u03ad (de) has not been translated.
sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible."}, {"pk": 2850410, "translation": "NET", "book": 42, "chapter": 18, "verse": 8, "text": "I tell you, he will give them justice speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?\u201d", "comment": "sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
tn Some argue this should be translated \u201csuddenly.\u201d When vindication comes it will be quick. But the more natural meaning is \u201csoon.\u201d God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon."}, {"pk": 2850411, "translation": "NET", "book": 42, "chapter": 18, "verse": 9, "text": "Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else.", "comment": "tn Grk \u201cHe\u201d; the referent has been specified in the translation for clarity.
tn Grk \u201cand despised.\u201d This is a second parable with an explanatory introduction."}, {"pk": 2850412, "translation": "NET", "book": 42, "chapter": 18, "verse": 10, "text": "\u201cTwo men went up to the temple to pray, one a Pharisee and the other a tax collector.", "comment": "sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
sn See the note on Pharisees in 5:17.
sn See the note on tax collectors in 3:12."}, {"pk": 2850413, "translation": "NET", "book": 42, "chapter": 18, "verse": 11, "text": "The Pharisee stood and prayed about himself like this: \u2018God, I thank you that I am not like other people: extortionists, unrighteous people, adulterers \u2014 or even like this tax collector.", "comment": "tn Here the plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, \u201cpeople\u201d; NLT, \u201ceveryone else\u201d; NAB, \u201cthe rest of humanity\u201d).
sn A general category for \u201csinners\u201d (1 Cor 6:9; Lev 19:3).
sn The Pharisee\u2019s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
tn Or \u201cswindlers\u201d (BDAG 134 s.v. \u1f05\u03c1\u03c0\u03b1\u03be 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
tn Or \u201cstood by himself and prayed like this.\u201d The prepositional phrase \u03c0\u03c1\u1f78\u03c2 \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd (pros eauton, \u201cto/about himself\u201d) could go with either the aorist participle \u03c3\u03c4\u03b1\u03b8\u03b5\u03af\u03c2 (staqeis, \u201cstood\u201d) or with the imperfect verb \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03c7\u03b5\u03c4\u03bf (proshuceto, \u201che prayed\u201d). If taken with the participle, then the meaning would seem at first glance to be: \u201cstood \u2018by himself\u2019,\u201d or \u201cstood \u2018alone\u2019.\u201d Now it is true that \u03c0\u03c1\u03cc\u03c2 can mean \u201cby\u201d or \u201cwith\u201d when used with intransitive verbs such as \u1f35\u03c3\u03c4\u03b7\u03bc\u03b9 ({isthmi, \u201cI stand\u201d; cf. BDAG 874 s.v. \u03c0\u03c1\u03cc\u03c2 2.a), but \u03c0\u03c1\u1f78\u03c2 \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd together never means \u201cby himself\u201d or \u201calone\u201d in biblical Greek. On the other hand, if \u03c0\u03c1\u1f78\u03c2 \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) \u201cprayed to himself,\u201d but not necessarily silently, or (2) \u201cprayed about himself,\u201d with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral r\u00e9sum\u00e9, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee\u2019s mention of God is really nothing more than a formality."}, {"pk": 2850414, "translation": "NET", "book": 42, "chapter": 18, "verse": 12, "text": "I fast twice a week; I give a tenth of everything I get.\u2019", "comment": "sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
tn Or \u201cI tithe.\u201d"}, {"pk": 2850415, "translation": "NET", "book": 42, "chapter": 18, "verse": 13, "text": "The tax collector, however, stood far off and would not even look up to heaven, but beat his breast and said, \u2018God, be merciful to me, sinner that I am!\u2019", "comment": "tn Grk \u201ceven lift up his eyes\u201d (an idiom).
tn Grk \u201cthe sinner.\u201d The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
tn Grk \u201cstanding\u201d; the Greek participle has been translated as a finite verb.
tn The prayer is a humble call for forgiveness. The term for mercy (\u1f31\u03bb\u03ac\u03c3\u03ba\u03bf\u03bc\u03b1\u03b9, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18)."}, {"pk": 2850416, "translation": "NET", "book": 42, "chapter": 18, "verse": 14, "text": "I tell you that this man went down to his home justified rather than the Pharisee. For everyone who exalts himself will be humbled, but he who humbles himself will be exalted.\u201d", "comment": "sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
tn Grk \u201cthe other\u201d; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor."}, {"pk": 2850417, "translation": "NET", "book": 42, "chapter": 18, "verse": 15, "text": "Now people were even bringing their babies to him for him to touch. But when the disciples saw it, they began to scold those who brought them.", "comment": "tn Grk \u201cthey.\u201d
tn The term \u03b2\u03c1\u03ad\u03c6\u03bf\u03c2 (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
tn Grk \u201cthe disciples began to scold them.\u201d In the translation the referent has been specified as \u201cthose who brought them,\u201d since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
tn Grk \u201cso that he would touch them.\u201d Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. \u1f05\u03c0\u03c4\u03c9 2.c)."}, {"pk": 2850418, "translation": "NET", "book": 42, "chapter": 18, "verse": 16, "text": "But Jesus called for the children, saying, \u201cLet the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these.", "comment": "sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321.
tn Grk \u201csummoned them\u201d; the referent (the children) has been specified in the translation for clarity."}, {"pk": 2850419, "translation": "NET", "book": 42, "chapter": 18, "verse": 17, "text": "I tell you the truth, whoever does not receive the kingdom of God like a child will never enter it.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn On receive see John 1:12.
sn The point of the comparison receive the kingdom of God like a child has more to do with a child\u2019s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
tn The negation in Greek used here (\u03bf\u1f50 \u03bc\u1f75, ou mh) is very strong."}, {"pk": 2850420, "translation": "NET", "book": 42, "chapter": 18, "verse": 18, "text": "Now a certain ruler asked him, \u201cGood teacher, what must I do to inherit eternal life?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16\u201322 and Mark 10:17\u201322, where the questioner is described only as \u201csomeone\u201d). He is probably a civic leader of some kind, a leader in the society."}, {"pk": 2850421, "translation": "NET", "book": 42, "chapter": 18, "verse": 19, "text": "Jesus said to him, \u201cWhy do you call me good? No one is good except God alone.", "comment": "sn Jesus\u2019 response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus\u2019 essential nature and the demands which logically follow on the man for having said it.
tn Grk \u201cAnd Jesus.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850422, "translation": "NET", "book": 42, "chapter": 18, "verse": 20, "text": "You know the commandments: \u2018Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.\u2019\u201d", "comment": "sn A quotation from Exod 20:12\u201316 and Deut 5:16\u201320. Jesus cited the parts of the ten commandments that relate to how others should be treated."}, {"pk": 2850423, "translation": "NET", "book": 42, "chapter": 18, "verse": 21, "text": "The man replied, \u201cI have wholeheartedly obeyed all these laws since my youth.\u201d", "comment": "tn Grk \u201cAnd he\u201d; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cthese things.\u201d The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man\u2019s response to Jesus\u2019 command to give away all he had revealed that internally he loved money more than God.
tn Grk \u201ckept.\u201d The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb \u201cwholeheartedly\u201d has been added to the translation to bring out this nuance.
sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God\u2019s commands."}, {"pk": 2850424, "translation": "NET", "book": 42, "chapter": 18, "verse": 22, "text": "When Jesus heard this, he said to him, \u201cOne thing you still lack. Sell all that you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the conversation.
sn See Luke 14:33.
tn The words \u201cthe money\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
sn See Luke 1:50\u201353; 6:20\u201323; 14:12\u201314.
sn The call for sacrifice comes with a promise of eternal reward: \u2026you will have treasure in heaven. Jesus\u2019 call is a test to see how responsive the man is to God\u2019s direction through him. Will he walk the path God\u2019s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1\u201310."}, {"pk": 2850425, "translation": "NET", "book": 42, "chapter": 18, "verse": 23, "text": "But when the man heard this he became very sad, for he was extremely wealthy.", "comment": "tn Grk \u201che\u201d; the referent (the man) has been specified in the translation for clarity.
tn Or \u201cvery distressed\u201d (L&N 25.277)."}, {"pk": 2850426, "translation": "NET", "book": 42, "chapter": 18, "verse": 24, "text": "When Jesus noticed this, he said, \u201cHow hard it is for the rich to enter the kingdom of God!", "comment": "sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28\u201330 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
tc \u2021 The phrase \u03c0\u03b5\u03c1\u03af\u03bb\u03c5\u03c0\u03bf\u03bd \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd (perilupon genomenon, \u201c[When Jesus saw him] becoming sad\u201d) is found in the majority of mss (A [D] W \u0398 \u03a8 078 \u00cb13 33vid \u00cf latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (\u05d0 B L \u00cb1 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA27 places the words in brackets, indicating doubts as to their authenticity.tn Grk \u201chim.\u201d
sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20\u201321."}, {"pk": 2850427, "translation": "NET", "book": 42, "chapter": 18, "verse": 25, "text": "In fact, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.\u201d", "comment": "sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as \u201cThe Needle\u2019s Eye\u201d was built during the middle ages and was not in existence in Jesus\u2019 day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes."}, {"pk": 2850428, "translation": "NET", "book": 42, "chapter": 18, "verse": 26, "text": "Those who heard this said, \u201cThen who can be saved?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of thought.
sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?"}, {"pk": 2850429, "translation": "NET", "book": 42, "chapter": 18, "verse": 27, "text": "He replied, \u201cWhat is impossible for mere humans is possible for God.\u201d", "comment": "tn The plural Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9\u03c2 (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, \u201cpeople\u201d). Because of the contrast here between mere mortals and God (\u201cimpossible for men\u2026possible for God\u201d) the phrase \u201cmere humans\u201d has been used in the translation.
sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible."}, {"pk": 2850430, "translation": "NET", "book": 42, "chapter": 18, "verse": 28, "text": "And Peter said, \u201cLook, we have left everything we own to follow you!\u201d", "comment": "tn Grk \u201cWe have left everything we own and followed you.\u201d Koine Greek often used paratactic structure when hypotactic was implied.
tn Or \u201cleft our homes,\u201d \u201cleft our possessions\u201d; Grk \u201cleft our own things.\u201d The word \u1f34\u03b4\u03b9\u03bf\u03c2 (idios) can refer to one\u2019s home (including the people and possessions in it) or to one\u2019s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488."}, {"pk": 2850431, "translation": "NET", "book": 42, "chapter": 18, "verse": 29, "text": "Then Jesus said to them, \u201cI tell you the truth, there is no one who has left home or wife or brothers or parents or children for the sake of God\u2019s kingdom", "comment": "tn The term \u201cbrothers\u201d could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, \u201csisters\u201d are explicitly mentioned in the Greek text.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850432, "translation": "NET", "book": 42, "chapter": 18, "verse": 30, "text": "who will not receive many times more in this age \u2014 and in the age to come, eternal life.\u201d", "comment": "tn Grk \u201cthis time\u201d (\u03ba\u03b1\u03b9\u03c1\u03cc\u03c2, kairos), but for stylistic reasons this has been translated \u201cthis age\u201d here.
sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24)."}, {"pk": 2850433, "translation": "NET", "book": 42, "chapter": 18, "verse": 31, "text": "Then Jesus took the twelve aside and said to them, \u201cLook, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cfulfilled.\u201d Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44."}, {"pk": 2850434, "translation": "NET", "book": 42, "chapter": 18, "verse": 32, "text": "For he will be handed over to the Gentiles; he will be mocked, mistreated, and spat on.", "comment": "sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus\u2019 prediction is fulfilled.
tn Or \u201cand insulted.\u201d L&N 33.390 and 88.130 note \u1f51\u03b2\u03c1\u03af\u03b6\u03c9 (Jubrizw) can mean either \u201cinsult\u201d or \u201cmistreat with insolence.\u201d
sn See Luke 22:63; 23:11, 36."}, {"pk": 2850435, "translation": "NET", "book": 42, "chapter": 18, "verse": 33, "text": "They will flog him severely and kill him. Yet on the third day he will rise again.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast present in this context.
tn Traditionally, \u201cscourge\u201d (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. \u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9 1. states, \u201cOf the beating (Lat. verberatio) given those condemned to death\u2026J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.\u201d Here the term has been translated \u201cflog\u2026severely\u201d to distinguish it from the term \u03c6\u03c1\u03b1\u03b3\u03b5\u03bb\u03bb\u03cc\u03c9 (fragellow) used in Matt 27:26; Mark 15:15."}, {"pk": 2850436, "translation": "NET", "book": 42, "chapter": 18, "verse": 34, "text": "But the twelve understood none of these things. This saying was hidden from them, and they did not grasp what Jesus meant.", "comment": "tn Grk \u201cAnd this.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated.
tn Grk \u201cthe things having been said.\u201d The active agent, Jesus, has been specified for clarity, and \u201csaid\u201d has been translated as \u201cmeant\u201d to indicate that comprehension of the significance is really in view here.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast.
tn Grk \u201cthey\u201d; the referent (the twelve, v. 31) has been specified in the context for clarity.
sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God\u2019s agent. The saying being hidden probably refers to God\u2019s sovereign timing."}, {"pk": 2850437, "translation": "NET", "book": 42, "chapter": 18, "verse": 35, "text": "As Jesus approached Jericho, a blind man was sitting by the road begging.", "comment": "tn The phrase is \u201che drew near to\u201d (19:29; 24:28). It is also possible the term merely means \u201cis in the vicinity of.\u201d Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man \u201csees\u201d where the rich man with everything did not.
map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Grk \u201cNow it happened that as.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201che\u201d; the referent (Jesus) has been supplied in the translation for clarity."}, {"pk": 2850438, "translation": "NET", "book": 42, "chapter": 18, "verse": 36, "text": "When he heard a crowd going by, he asked what was going on."}, {"pk": 2850439, "translation": "NET", "book": 42, "chapter": 18, "verse": 37, "text": "They told him, \u201cJesus the Nazarene is passing by.\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated. \u201cThey\u201d could refer to bystanders or people in the crowd."}, {"pk": 2850440, "translation": "NET", "book": 42, "chapter": 18, "verse": 38, "text": "So he called out, \u201cJesus, Son of David, have mercy on me!\u201d", "comment": "tn Grk \u201ccalled out, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated.
sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God\u2019s kind grace.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the blind man learning that Jesus was nearby.
sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22\u201323 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49])."}, {"pk": 2850441, "translation": "NET", "book": 42, "chapter": 18, "verse": 39, "text": "And those who were in front scolded him to get him to be quiet, but he shouted even more, \u201cSon of David, have mercy on me!\u201d", "comment": "sn That is, those who were at the front of the procession.
sn Public opinion would not sway the blind man from getting Jesus\u2019 attention. The term shouted is strong as it can be used of animal cries.
tn Or \u201crebuked.\u201d The crowd\u2019s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar."}, {"pk": 2850442, "translation": "NET", "book": 42, "chapter": 18, "verse": 40, "text": "So Jesus stopped and ordered the beggar to be brought to him. When the man came near, Jesus asked him,", "comment": "tn Grk \u201che\u201d; the referent (the beggar) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of the beggar\u2019s cries.
tn Grk \u201cordered him\u201d; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850443, "translation": "NET", "book": 42, "chapter": 18, "verse": 41, "text": "\u201cWhat do you want me to do for you?\u201d He replied, \u201cLord, let me see again.\u201d", "comment": "tn Grk \u201csaid.\u201d
tn Grk \u201cLord, that I may see [again].\u201d The phrase can be rendered as an imperative of request, \u201cPlease, give me sight.\u201d Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had."}, {"pk": 2850444, "translation": "NET", "book": 42, "chapter": 18, "verse": 42, "text": "Jesus said to him, \u201cReceive your sight; your faith has healed you.\u201d", "comment": "tn Or \u201cRegain\u201d (see the note on the phrase \u201clet me see again\u201d in the previous verse).
tn Grk \u201chas saved you,\u201d but in a nonsoteriological sense; the man has been delivered from his disability.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850445, "translation": "NET", "book": 42, "chapter": 18, "verse": 43, "text": "And immediately he regained his sight and followed Jesus, praising God. When all the people saw it, they too gave praise to God.", "comment": "sn The presence of God\u2019s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25\u201326; 7:16; 13:13; 17:15; 19:37).
tn The word \u201ctoo\u201d has been supplied for stylistic reasons.
tn Or \u201creceived\u201d (see the note on the phrase \u201clet me see again\u201d in v. 41).
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850446, "translation": "NET", "book": 42, "chapter": 19, "verse": 1, "text": "Jesus entered Jericho and was passing through it.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Grk \u201cAnd entering, he passed through\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850447, "translation": "NET", "book": 42, "chapter": 19, "verse": 2, "text": "Now a man named Zacchaeus was there; he was a chief tax collector and was rich.", "comment": "tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the introduction of a new character. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12)."}, {"pk": 2850448, "translation": "NET", "book": 42, "chapter": 19, "verse": 3, "text": "He was trying to get a look at Jesus, but being a short man he could not see over the crowd.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cand he was not able to because of the crowd, for he was short in stature.\u201d
tn Grk \u201cHe was trying to see who Jesus was.\u201d"}, {"pk": 2850449, "translation": "NET", "book": 42, "chapter": 19, "verse": 4, "text": "So he ran on ahead and climbed up into a sycamore tree to see him, because Jesus was going to pass that way.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of Zacchaeus not being able to see over the crowd.
tn Grk \u201cthat one\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m)."}, {"pk": 2850450, "translation": "NET", "book": 42, "chapter": 19, "verse": 5, "text": "And when Jesus came to that place, he looked up and said to him, \u201cZacchaeus, come down quickly, because I must stay at your house today.\u201d", "comment": "tn Grk \u201chastening, come down.\u201d \u03c3\u03c0\u03b5\u03cd\u03c3\u03b1\u03c2 (speusa\") has been translated as a participle of manner.
sn On today here and in v. 9, see the note on today in 2:11.
tc Most mss (A [D] W [\u03a8] \u00cb13 33vid \u00cf latt) read \u201cJesus looking up, saw him and said.\u201d The words \u201csaw him and\u201d are not in \u05d0 B L T \u0398 \u00cb1 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.
sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31\u201332). This act of fellowship indicated acceptance."}, {"pk": 2850451, "translation": "NET", "book": 42, "chapter": 19, "verse": 6, "text": "So he came down quickly and welcomed Jesus joyfully.", "comment": "tn Grk \u201chastening, he came down.\u201d \u03c3\u03c0\u03b5\u03cd\u03c3\u03b1\u03c2 (speusas) has been translated as a participle of manner.
tn The participle \u03c7\u03b1\u03af\u03c1\u03c9\u03bd (cairwn) has been taken as indicating manner.sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850452, "translation": "NET", "book": 42, "chapter": 19, "verse": 7, "text": "And when the people saw it, they all complained, \u201cHe has gone in to be the guest of a man who is a sinner.\u201d", "comment": "tn Grk \u201cthey\u201d; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31\u201332; 7:37\u201350; 15:1\u20132.
tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. \u03b4\u03b9\u03b1\u03b3\u03bf\u03b3\u03b3\u03cd\u03b6\u03c9). The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legonte\") is redundant in contemporary English and has not been translated."}, {"pk": 2850453, "translation": "NET", "book": 42, "chapter": 19, "verse": 8, "text": "But Zacchaeus stopped and said to the Lord, \u201cLook, Lord, half of my possessions I now give to the poor, and if I have cheated anyone of anything, I am paying back four times as much!\u201d", "comment": "sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus\u2019 acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd\u2019s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
tn This is a first class condition in the Greek text. It virtually confesses fraud."}, {"pk": 2850454, "translation": "NET", "book": 42, "chapter": 19, "verse": 9, "text": "Then Jesus said to him, \u201cToday salvation has come to this household, because he too is a son of Abraham!", "comment": "sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative
sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God\u2019s family."}, {"pk": 2850455, "translation": "NET", "book": 42, "chapter": 19, "verse": 10, "text": "For the Son of Man came to seek and to save the lost.\u201d", "comment": "sn The Son of Man came to seek and to save the lost is Jesus\u2019 mission succinctly defined. See Luke 15:1\u201332."}, {"pk": 2850456, "translation": "NET", "book": 42, "chapter": 19, "verse": 11, "text": "While the people were listening to these things, Jesus proceeded to tell a parable, because he was near to Jerusalem, and because they thought that the kingdom of God was going to appear immediately.", "comment": "sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22\u201337 describes.
tn Or perhaps, \u201cthe kingdom of God must appear immediately (see L&N 71.36).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The present active infinitive \u03b4\u03bf\u03ba\u03b5\u1fd6\u03bd (dokein) has been translated as causal."}, {"pk": 2850457, "translation": "NET", "book": 42, "chapter": 19, "verse": 12, "text": "Therefore he said, \u201cA nobleman went to a distant country to receive for himself a kingdom and then return.", "comment": "sn The background to this story about the nobleman who went\u2026to receive for himself a kingdom had some parallels in the area\u2019s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.
tn Grk \u201ca man of noble birth\u201d or \u201ca man of noble status\u201d (L&N 87.27).
sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11\u201312)."}, {"pk": 2850458, "translation": "NET", "book": 42, "chapter": 19, "verse": 13, "text": "And he summoned ten of his slaves, gave them ten minas, and said to them, \u2018Do business with these until I come back.\u2019", "comment": "sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months\u2019 wages for an average worker based on a six-day work week.
tn See the note on the word \u201cslave\u201d in 7:2."}, {"pk": 2850459, "translation": "NET", "book": 42, "chapter": 19, "verse": 14, "text": "But his citizens hated him and sent a delegation after him, saying, \u2018We do not want this man to be king over us!\u2019", "comment": "tn The imperfect is intense in this context, suggesting an ongoing attitude.
tn Or \u201cto rule.\u201d
tn Or \u201csubjects.\u201d Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his \u201cenemies\u201d (v. 27).
tn Grk \u201cthis one\u201d (somewhat derogatory in this context)."}, {"pk": 2850460, "translation": "NET", "book": 42, "chapter": 19, "verse": 15, "text": "When he returned after receiving the kingdom, he summoned these slaves to whom he had given the money. He wanted to know how much they had earned by trading.", "comment": "tn Grk \u201che said for these slaves to be called to him.\u201d The passive construction has been translated as an active one and simplified to \u201che summoned.\u201d
tn Grk \u201cAnd it happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
tn Grk \u201cin order that he might know\u201d (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun \u201che\u201d as subject and the verb \u201cwanted\u201d to convey the idea of purpose."}, {"pk": 2850461, "translation": "NET", "book": 42, "chapter": 19, "verse": 16, "text": "So the first one came before him and said, \u2018Sir, your mina has made ten minas more.\u2019", "comment": "tn See the note on the word \u201cminas\u201d in v. 13.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of the royal summons.
tn Or \u201cLord\u201d; or \u201cMaster.\u201d (and so throughout this paragraph)."}, {"pk": 2850462, "translation": "NET", "book": 42, "chapter": 19, "verse": 17, "text": "And the king said to him, \u2018Well done, good slave! Because you have been faithful in a very small matter, you will have authority over ten cities.\u2019", "comment": "tn Grk \u201che\u201d; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
tn See Luke 16:10.
sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader."}, {"pk": 2850463, "translation": "NET", "book": 42, "chapter": 19, "verse": 18, "text": "Then the second one came and said, \u2018Sir, your mina has made five minas.\u2019", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850464, "translation": "NET", "book": 42, "chapter": 19, "verse": 19, "text": "So the king said to him, \u2018And you are to be over five cities.\u2019", "comment": "tn Grk \u201che\u201d; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of the second slave\u2019s report."}, {"pk": 2850465, "translation": "NET", "book": 42, "chapter": 19, "verse": 20, "text": "Then another slave came and said, \u2018Sir, here is your mina that I put away for safekeeping in a piece of cloth.", "comment": "tn The word \u201cslave\u201d is not in the Greek text, but has been supplied for stylistic reasons.
tn The piece of cloth, called a \u03c3\u03bf\u03c5\u03b4\u03ac\u03c1\u03b9\u03bf\u03bd (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
tn Or \u201cthat I stored away.\u201d L&N 85.53 defines \u1f00\u03c0\u03cc\u03ba\u03b5\u03b9\u03bc\u03b1\u03b9 (apokeimai) here as \u201cto put something away for safekeeping \u2013 \u2018to store, to put away in a safe place.\u2019\u201d
sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable\u2019s warning about the one who does not trust the master. This figure is called \u201canother,\u201d marking him out as different than the first two.
tn Grk \u201cbehold.\u201d"}, {"pk": 2850466, "translation": "NET", "book": 42, "chapter": 19, "verse": 21, "text": "For I was afraid of you, because you are a severe man. You withdraw what you did not deposit and reap what you did not sow.\u2019", "comment": "tn The Greek verb \u03c4\u03af\u03b8\u03b7\u03bc\u03b9 (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
tn Or \u201cexacting,\u201d \u201charsh,\u201d \u201chard.\u201d
tn Grk \u201cman, taking out.\u201d The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun \u201cyou\u201d as subject and translating the participle \u03b1\u1f34\u03c1\u03b5\u03b9\u03c2 (airei\") as a finite verb."}, {"pk": 2850467, "translation": "NET", "book": 42, "chapter": 19, "verse": 22, "text": "The king said to him, \u2018I will judge you by your own words, you wicked slave! So you knew, did you, that I was a severe man, withdrawing what I didn\u2019t deposit and reaping what I didn\u2019t sow?", "comment": "tn Or \u201cexacting,\u201d \u201charsh,\u201d \u201chard.\u201d
tn Grk \u201cHe\u201d; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
tn Grk \u201cout of your own mouth\u201d (an idiom).
tn Note the contrast between this slave, described as \u201cwicked,\u201d and the slave in v. 17, described as \u201cgood.\u201d"}, {"pk": 2850468, "translation": "NET", "book": 42, "chapter": 19, "verse": 23, "text": "Why then didn\u2019t you put my money in the bank, so that when I returned I could have collected it with interest?\u2019", "comment": "tn That is, \u201cIf you really feared me why did you not do a minimum to get what I asked for?\u201d
tn Grk \u201con the table\u201d; the idiom refers to a place where money is kept or managed, or credit is established, thus \u201cbank\u201d (L&N 57.215)."}, {"pk": 2850469, "translation": "NET", "book": 42, "chapter": 19, "verse": 24, "text": "And he said to his attendants, \u2018Take the mina from him, and give it to the one who has ten.\u2019", "comment": "tn Grk \u201cto those standing by,\u201d but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
tn Grk \u201cthe ten minas.\u201d"}, {"pk": 2850470, "translation": "NET", "book": 42, "chapter": 19, "verse": 25, "text": "But they said to him, \u2018Sir, he has ten minas already!\u2019", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word \u201calready\u201d is supplied at the end of the statement to indicate this surprise and shock.
tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28\u201329 or to keep the king\u2019s speech seamless."}, {"pk": 2850471, "translation": "NET", "book": 42, "chapter": 19, "verse": 26, "text": "\u2018I tell you that everyone who has will be given more, but from the one who does not have, even what he has will be taken away.", "comment": "sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
tn Grk \u201cto everyone who has, he will be given more.\u201d sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25)."}, {"pk": 2850472, "translation": "NET", "book": 42, "chapter": 19, "verse": 27, "text": "But as for these enemies of mine who did not want me to be their king, bring them here and slaughter them in front of me!\u2019\u201d", "comment": "tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
sn Slaughter them. To reject the king is to face certain judgment from him.
tn Grk \u201cto rule over them.\u201d"}, {"pk": 2850473, "translation": "NET", "book": 42, "chapter": 19, "verse": 28, "text": "After Jesus had said this, he continued on ahead, going up to Jerusalem.", "comment": "sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn This could mean \u201cbefore [his disciples],\u201d but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850474, "translation": "NET", "book": 42, "chapter": 19, "verse": 29, "text": "Now when he approached Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples,", "comment": "tn Grk \u201cAnd it happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
tn Grk \u201cat the mountain called \u2018of Olives.\u2019\u201d This form of reference is awkward in contemporary English, so the more familiar \u201cMount of Olives\u201d has been used in the translation.sn \u201cMountain\u201d in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it."}, {"pk": 2850475, "translation": "NET", "book": 42, "chapter": 19, "verse": 30, "text": "telling them, \u201cGo to the village ahead of you. When you enter it, you will find a colt tied there that has never been ridden. Untie it and bring it here.", "comment": "tn Grk \u201cin which entering.\u201d This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
tn Grk \u201ca colt tied there on which no one of men has ever sat.\u201d
tn Grk \u201csaying.\u201d
tn Grk \u201cthe village lying before [you]\u201d (BDAG 530 s.v. \u03ba\u03b1\u03c4\u03ad\u03bd\u03b1\u03bd\u03c4\u03b9 2.a)."}, {"pk": 2850476, "translation": "NET", "book": 42, "chapter": 19, "verse": 31, "text": "If anyone asks you, \u2018Why are you untying it?\u2019 just say, \u2018The Lord needs it.\u2019\u201d", "comment": "sn The custom called angaria allowed the impressment of animals for service to a significant figure."}, {"pk": 2850477, "translation": "NET", "book": 42, "chapter": 19, "verse": 32, "text": "So those who were sent ahead found it exactly as he had told them.", "comment": "sn Exactly as he had told them. Nothing in Luke 19\u201323 catches Jesus by surprise. Often he directs the action.
tn Grk \u201csent ahead and went and found.\u201d"}, {"pk": 2850478, "translation": "NET", "book": 42, "chapter": 19, "verse": 33, "text": "As they were untying the colt, its owners asked them, \u201cWhy are you untying that colt?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201csaid to them.\u201d"}, {"pk": 2850479, "translation": "NET", "book": 42, "chapter": 19, "verse": 34, "text": "They replied, \u201cThe Lord needs it.\u201d"}, {"pk": 2850480, "translation": "NET", "book": 42, "chapter": 19, "verse": 35, "text": "Then they brought it to Jesus, threw their cloaks on the colt, and had Jesus get on it.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cgarments\u201d; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
sn See Zech 9:9.
tn Although \u1f10\u03c0\u03b5\u03b2\u03af\u03b2\u03b1\u03c3\u03b1\u03bd (epebibasan) is frequently translated \u201cset [Jesus] on it\u201d or \u201cput [Jesus] on it,\u201d when used of a riding animal the verb can mean \u201cto cause to mount\u201d (L&N 15.98); thus here \u201chad Jesus get on it.\u201d The degree of assistance is not specified."}, {"pk": 2850481, "translation": "NET", "book": 42, "chapter": 19, "verse": 36, "text": "As he rode along, they spread their cloaks on the road.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as \u201cthe disciples\u201d or \u201cpeople.\u201d"}, {"pk": 2850482, "translation": "NET", "book": 42, "chapter": 19, "verse": 37, "text": "As he approached the road leading down from the Mount of Olives, the whole crowd of his disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen:", "comment": "tn Grk \u201cthey had seen, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated.
sn See 2:13, 20; Acts 2:47; 3:8\u20139.
tn Or \u201cworks of power,\u201d \u201cmiracles.\u201d Jesus\u2019 ministry of miracles is what has drawn attention. See Luke 7:22.
tn Grk \u201cthe descent of\u201d; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
sn See the note on the name Mount of Olives in v. 29.
tn Grk \u201cthe\u201d; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
tn Here the participle \u03c7\u03b1\u03af\u03c1\u03bf\u03bd\u03c4\u03b5\u03c2 (caironte\") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: \u201cbegan to praise God joyfully.\u201d"}, {"pk": 2850483, "translation": "NET", "book": 42, "chapter": 19, "verse": 38, "text": "\u201cBlessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!\u201d", "comment": "sn A quotation from Ps 118:26.
sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees\u2019 reaction."}, {"pk": 2850484, "translation": "NET", "book": 42, "chapter": 19, "verse": 39, "text": "But some of the Pharisees in the crowd said to him, \u201cTeacher, rebuke your disciples.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
sn See the note on Pharisees in 5:17."}, {"pk": 2850485, "translation": "NET", "book": 42, "chapter": 19, "verse": 40, "text": "He answered, \u201cI tell you, if they keep silent, the very stones will cry out!\u201d", "comment": "tn Grk \u201cand answering, he said.\u201d This has been simplified in the translation to \u201cHe answered.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
tn Grk \u201cthese.\u201d"}, {"pk": 2850486, "translation": "NET", "book": 42, "chapter": 19, "verse": 41, "text": "Now when Jesus approached and saw the city, he wept over it,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn When Jesus approached and saw the city. This is the last travel note in Luke\u2019s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
tn Grk \u201che.\u201d"}, {"pk": 2850487, "translation": "NET", "book": 42, "chapter": 19, "verse": 42, "text": "saying, \u201cIf you had only known on this day, even you, the things that make for peace! But now they are hidden from your eyes.", "comment": "sn On this day. They had missed the time of Messiah\u2019s coming; see v. 44.
sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31\u201335; 11:49\u201351; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
tn Grk \u201cthe things toward peace.\u201d This expression seems to mean \u201cthe things that would \u2018lead to,\u2019 \u2018bring about,\u2019 or \u2018make for\u2019 peace.\u201d"}, {"pk": 2850488, "translation": "NET", "book": 42, "chapter": 19, "verse": 43, "text": "For the days will come upon you when your enemies will build an embankment against you and surround you and close in on you from every side.", "comment": "sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem\u2019s fall, but the language of the verse is like God\u2019s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13\u201322; 9:1; Ezek 4:2; 26:8; Isa 29:1\u20134). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.
sn An embankment refers to either wooden barricades or earthworks, or a combination of the two."}, {"pk": 2850489, "translation": "NET", "book": 42, "chapter": 19, "verse": 44, "text": "They will demolish you \u2014 you and your children within your walls \u2014 and they will not leave within you one stone on top of another, because you did not recognize the time of your visitation from God.\u201d", "comment": "tn Grk \u201cThey will raze you to the ground.\u201d sn The singular pronoun you refers to the city of Jerusalem personified.
tn Grk \u201cyour children within you.\u201d The phrase \u201c[your] walls\u201d has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
sn (Not) one stone on top of another is an idiom for total destruction.
tn Grk \u201cleave stone on stone.\u201d
tn Grk \u201cthe time of your visitation.\u201d To clarify what this refers to, the words \u201cfrom God\u201d are supplied at the end of the verse, although they do not occur in the Greek text.sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68\u201379."}, {"pk": 2850490, "translation": "NET", "book": 42, "chapter": 19, "verse": 45, "text": "Then Jesus entered the temple courts and began to drive out those who were selling things there,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Matthew (21:12\u201327), Mark (11:15\u201319) and Luke (here, 19:45\u201346) record this incident of the temple cleansing at the end of Jesus\u2019 ministry. John (2:13\u201316) records a cleansing of the temple at the beginning of Jesus\u2019 ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
tn Grk \u201cthe temple\u201d (also in v. 47).sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
tn Grk \u201che.\u201d"}, {"pk": 2850491, "translation": "NET", "book": 42, "chapter": 19, "verse": 46, "text": "saying to them, \u201cIt is written, \u2018My house will be a house of prayer,\u2019 but you have turned it into a den of robbers!\u201d", "comment": "sn A quotation from Jer 7:11. The meaning of Jesus\u2019 statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
sn A quotation from Isa 56:7.
tn Or \u201ca hideout\u201d (see L&N 1.57)."}, {"pk": 2850492, "translation": "NET", "book": 42, "chapter": 19, "verse": 47, "text": "Jesus was teaching daily in the temple courts. The chief priests and the experts in the law and the prominent leaders among the people were seeking to assassinate him,", "comment": "tn Grk \u201cto destroy.\u201dsn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
tn Grk \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
tn Grk \u201cAnd he\u201d; the referent (Jesus) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850493, "translation": "NET", "book": 42, "chapter": 19, "verse": 48, "text": "but they could not find a way to do it, for all the people hung on his words.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
sn All the people hung on his words is an idiom for intent, eager listening. Jesus\u2019 popularity and support made it unwise for the leadership to seize him.
tn Grk \u201cthey did not find the thing that they might do.\u201d"}, {"pk": 2850494, "translation": "NET", "book": 42, "chapter": 20, "verse": 1, "text": "Now one day, as Jesus was teaching the people in the temple courts and proclaiming the gospel, the chief priests and the experts in the law with the elders came up", "comment": "tn Grk \u201cthe temple.\u201d
sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
tn Grk \u201cNow it happened that one.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cpreaching.\u201d"}, {"pk": 2850495, "translation": "NET", "book": 42, "chapter": 20, "verse": 2, "text": "and said to him, \u201cTell us: By what authority are you doing these things? Or who it is who gave you this authority?\u201d", "comment": "tn Grk \u201cand said, saying to him.\u201d This is redundant in English and has been simplified in the translation.
tn On this phrase, see BDAG 844 s.v. \u03c0\u03bf\u1fd6\u03bf\u03c2 2.a.\u03b3.
sn The leadership is looking back to acts like the temple cleansing (19:45\u201348). How could a Galilean preacher do these things?"}, {"pk": 2850496, "translation": "NET", "book": 42, "chapter": 20, "verse": 3, "text": "He answered them, \u201cI will also ask you a question, and you tell me:", "comment": "tn Grk \u201canswering, he said to them.\u201d This is redundant in English and has been simplified in the translation."}, {"pk": 2850497, "translation": "NET", "book": 42, "chapter": 20, "verse": 4, "text": "John\u2019s baptism \u2014 was it from heaven or from people?\u201d", "comment": "sn John, like Jesus, was not a part of the official rabbinic order. So the question \u201cJohn\u2019s baptism \u2013 was it from heaven or from men?\u201d draws an analogy between John the Baptist and Jesus. See Luke 3:1\u201320; 7:24\u201327. The phrase John\u2019s baptism refers to the baptism practiced by John.
tn The plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, \u201cof human origin\u201d; TEV, \u201cfrom human beings\u201d; NLT, \u201cmerely human\u201d).sn The question is whether John\u2019s ministry was of divine or human origin."}, {"pk": 2850498, "translation": "NET", "book": 42, "chapter": 20, "verse": 5, "text": "So they discussed it with one another, saying, \u201cIf we say, \u2018From heaven,\u2019 he will say, \u2018Why did you not believe him?\u2019", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 question."}, {"pk": 2850499, "translation": "NET", "book": 42, "chapter": 20, "verse": 6, "text": "But if we say, \u2018From people,\u2019 all the people will stone us, because they are convinced that John was a prophet.\u201d"}, {"pk": 2850500, "translation": "NET", "book": 42, "chapter": 20, "verse": 7, "text": "So they replied that they did not know where it came from.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the dilemma Jesus\u2019 opponents faced.
sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus\u2019 question revealed the motivation of the religious leaders and exposed them for what they really were \u2013 hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1\u20138 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him."}, {"pk": 2850501, "translation": "NET", "book": 42, "chapter": 20, "verse": 8, "text": "Then Jesus said to them, \u201cNeither will I tell you by whose authority I do these things.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
tn On this phrase, see BDAG 844 s.v. \u03c0\u03bf\u1fd6\u03bf\u03c2 2.a.\u03b3. This is exactly the same phrase as in v. 2."}, {"pk": 2850502, "translation": "NET", "book": 42, "chapter": 20, "verse": 9, "text": "Then he began to tell the people this parable: \u201cA man planted a vineyard, leased it to tenant farmers, and went on a journey for a long time.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
sn The leasing of land to tenant farmers was common in this period.
sn The vineyard is a figure for Israel in the OT (Isa 5:1\u20137). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11\u201324.
tc \u2021 There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of \u03c4\u03b9\u03c2 (ti\") after \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), which would be translated \u201ca certain man,\u201d does affect translation. The witnesses that have \u03c4\u03b9\u03c2 include A W \u0398 \u00cb13 1241 2542 al sy. Those that lack it include \u05d0 B C D L \u03a8 \u00cb1 33 \u00cf it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c4\u03b9\u03c2 (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of \u03c4\u03b9\u03c2, the shorter reading is preferred. NA27 places \u03c4\u03b9\u03c2 in brackets, indicating some doubts as to its authenticity."}, {"pk": 2850503, "translation": "NET", "book": 42, "chapter": 20, "verse": 10, "text": "When harvest time came, he sent a slave to the tenants so that they would give him his portion of the crop. However, the tenants beat his slave and sent him away empty-handed.", "comment": "tc Instead of the future indicative \u03b4\u1f7d\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd (dwsousin, \u201cthey will give\u201d), most witnesses (C D W \u0398 \u03a8 \u00cb1 \u00cf) have the aorist subjunctive \u03b4\u1ff6\u03c3\u03b9\u03bd (dwsin, \u201cthey might give\u201d). The aorist subjunctive is expected following \u1f35\u03bd\u03b1 ({ina, \u201cso that\u201d), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (\u05d0 A B \u00cb13 33 579 1241 2542 al), have \u03b4\u1f7d\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF \u00a7369.2.
sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
tn Grk \u201cfrom the fruit of the vineyard.\u201d
tn Grk \u201chim\u201d; the referent (the slave sent by the owner) has been specified in the translation for clarity.sn The image of the tenants beating up the owner\u2019s slave pictures the nation\u2019s rejection of the prophets and their message."}, {"pk": 2850504, "translation": "NET", "book": 42, "chapter": 20, "verse": 11, "text": "So he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed.", "comment": "sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit \u2013 and thus neither was the nation of Israel.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the tenants\u2019 mistreatment of the first slave."}, {"pk": 2850505, "translation": "NET", "book": 42, "chapter": 20, "verse": 12, "text": "So he sent still a third. They even wounded this one, and threw him out.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the tenants\u2019 mistreatment of the first two slaves."}, {"pk": 2850506, "translation": "NET", "book": 42, "chapter": 20, "verse": 13, "text": "Then the owner of the vineyard said, \u2018What should I do? I will send my one dear son; perhaps they will respect him.\u2019", "comment": "tn Grk \u201cmy beloved son.\u201d See comment at Luke 3:22. sn The owner\u2019s decision to send his one dear son represents God sending Jesus.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850507, "translation": "NET", "book": 42, "chapter": 20, "verse": 14, "text": "But when the tenants saw him, they said to one another, \u2018This is the heir; let\u2019s kill him so the inheritance will be ours!\u2019"}, {"pk": 2850508, "translation": "NET", "book": 42, "chapter": 20, "verse": 15, "text": "So they threw him out of the vineyard and killed him. What then will the owner of the vineyard do to them?", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the tenants\u2019 decision to kill the son.
sn Throwing the heir out of the vineyard pictures Jesus\u2019 death outside of Jerusalem."}, {"pk": 2850509, "translation": "NET", "book": 42, "chapter": 20, "verse": 16, "text": "He will come and destroy those tenants and give the vineyard to others.\u201d When the people heard this, they said, \u201cMay this never happen!\u201d", "comment": "sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation\u2019s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11\u201322.
sn May this never happen! Jesus\u2019 audience got the point and did not want to consider a story where the nation would suffer judgment.
sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34\u201335; 19:41\u201344.
tn Grk \u201cthey\u201d; the referent (the people addressed in v. 9) has been specified in the translation for clarity."}, {"pk": 2850510, "translation": "NET", "book": 42, "chapter": 20, "verse": 17, "text": "But Jesus looked straight at them and said, \u201cThen what is the meaning of that which is written: \u2018The stone the builders rejected has become the cornerstone\u2019?", "comment": "tn Or \u201ccapstone,\u201d \u201ckeystone.\u201d Although these meanings are lexically possible, the imagery in Eph 2:20\u201322 and 1 Cor 3:11 indicates that the term \u03ba\u03b5\u03c6\u03b1\u03bb\u1f74 \u03b3\u03c9\u03bd\u03af\u03b1\u03c2 (kefalh gwnia\") refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22\u201323 and the \u201cstone imagery\u201d as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6\u20138; cf. also Eph 2:20). The irony in the use of Ps 118:22\u201323 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850511, "translation": "NET", "book": 42, "chapter": 20, "verse": 18, "text": "Everyone who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.\u201d", "comment": "tn On this term, see BDAG 972 s.v. \u03c3\u03c5\u03bd\u03b8\u03bb\u03ac\u03c9.
tn Grk \u201con whomever it falls, it will crush him.\u201dsn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44\u201345."}, {"pk": 2850512, "translation": "NET", "book": 42, "chapter": 20, "verse": 19, "text": "Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them. But they were afraid of the people.", "comment": "tn Or \u201cThe scribes\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201ctried to lay hands on him.\u201d"}, {"pk": 2850513, "translation": "NET", "book": 42, "chapter": 20, "verse": 20, "text": "Then they watched him carefully and sent spies who pretended to be sincere. They wanted to take advantage of what he might say so that they could deliver him up to the authority and jurisdiction of the governor.", "comment": "tn Grk \u201crighteous,\u201d but in this context the point is their false sincerity.
tn This word is often translated \u201cauthority\u201d in other contexts, but here, in combination with \u1f00\u03c1\u03c7\u1f75 (arch), it refers to the domain or sphere of the governor\u2019s rule (L&N 37.36).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cso that they might catch him in some word.\u201d"}, {"pk": 2850514, "translation": "NET", "book": 42, "chapter": 20, "verse": 21, "text": "Thus they asked him, \u201cTeacher, we know that you speak and teach correctly, and show no partiality, but teach the way of God in accordance with the truth.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthus\u201d to indicate the implied result of the plans by the spies.
sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
tn Or \u201cprecisely\u201d; Grk \u201crightly.\u201d Jesus teaches exactly, the straight and narrow."}, {"pk": 2850515, "translation": "NET", "book": 42, "chapter": 20, "verse": 22, "text": "Is it right for us to pay the tribute tax to Caesar or not?\u201d", "comment": "tn Or \u201cto the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).
tn Or \u201clawful,\u201d that is, in accordance with God\u2019s divine law. On the syntax of \u1f14\u03be\u03b5\u03c3\u03c4\u03b9\u03bd (exestin) with an infinitive and accusative, see BDF \u00a7409.3.
tn This was a \u201cpoll tax.\u201d L&N 57.182 states this was \u201ca payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence \u2013 \u2018tribute tax.\u2019\u201d"}, {"pk": 2850516, "translation": "NET", "book": 42, "chapter": 20, "verse": 23, "text": "But Jesus perceived their deceit and said to them,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201ccraftiness.\u201d The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14)."}, {"pk": 2850517, "translation": "NET", "book": 42, "chapter": 20, "verse": 24, "text": "\u201cShow me a denarius. Whose image and inscription are on it?\u201d They said, \u201cCaesar\u2019s.\u201d", "comment": "tn Grk \u201cwhose likeness and inscription does it have?\u201d
tn Or \u201cwhose likeness.\u201dsn In this passage Jesus points to the image (Grk \u03b5\u1f30\u03ba\u1f7d\u03bd, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the \u201cimage\u201d of God. Jesus is making a subtle yet powerful contrast: Caesar\u2019s image is on the denarius, so he can lay claim to money through taxation, but God\u2019s image is on humanity, so he can lay claim to each individual life.
tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places \u03b4\u03b7\u03bd\u03ac\u03c1\u03b9\u03bf\u03bd (dhnarion) has been translated simply as \u201csilver coin\u201d with an explanatory note.sn A denarius was a silver coin worth approximately one day\u2019s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it."}, {"pk": 2850518, "translation": "NET", "book": 42, "chapter": 20, "verse": 25, "text": "So he said to them, \u201cThen give to Caesar the things that are Caesar\u2019s, and to God the things that are God\u2019s.\u201d", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate that Jesus\u2019 pronouncement results from the opponents\u2019 answer to his question.
sn Jesus\u2019 answer to give to Caesar the things that are Caesar\u2019s and to God the things that are God\u2019s was a both/and, not the questioners\u2019 either/or. So he slipped out of their trap."}, {"pk": 2850519, "translation": "NET", "book": 42, "chapter": 20, "verse": 26, "text": "Thus they were unable in the presence of the people to trap him with his own words. And stunned by his answer, they fell silent.", "comment": "tn Grk \u201cto trap him in a saying.\u201d
tn On this term, see BDAG 374 s.v. \u1f10\u03c0\u03b9\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03bf\u03bc\u03b1\u03b9 3.
tn Or \u201camazed.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthus\u201d to indicate the implied result of Jesus\u2019 unexpected answer."}, {"pk": 2850520, "translation": "NET", "book": 42, "chapter": 20, "verse": 27, "text": "Now some Sadducees (who contend that there is no resurrection) came to him.", "comment": "sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1\u201312, 22:23\u201334; Mark 12:18\u201327; Acts 4:1, 5:17, 23:6\u20138.
sn This remark is best regarded as a parenthetical note by the author."}, {"pk": 2850521, "translation": "NET", "book": 42, "chapter": 20, "verse": 28, "text": "They asked him, \u201cTeacher, Moses wrote for us that if a man\u2019s brother dies leaving a wife but no children, that man must marry the widow and father children for his brother.", "comment": "tn Grk \u201cand raise up seed,\u201d an idiom for procreating children (L&N 23.59).
tn The use of \u1f35\u03bd\u03b1 (Jina) with imperatival force is unusual (BDF \u00a7470.1).
sn A quotation from Deut 25:5. Because the OT quotation does not include \u201ca wife\u201d as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1\u201312; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5\u201310. The brother of a man who died without a son had an obligation to marry his brother\u2019s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
tn Grk \u201casked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated.
tn Grk \u201chis brother\u201d; but this would be redundant in English with the same phrase \u201chis brother\u201d at the end of the verse, so most modern translations render this phrase \u201cthe man\u201d (so NIV, NRSV)."}, {"pk": 2850522, "translation": "NET", "book": 42, "chapter": 20, "verse": 29, "text": "Now there were seven brothers. The first one married a woman and died without children.", "comment": "tn Grk \u201ctook a wife\u201d (an idiom for marrying a woman)."}, {"pk": 2850523, "translation": "NET", "book": 42, "chapter": 20, "verse": 30, "text": "The second", "comment": "tc Most mss (A W \u0398 \u03a8 \u00cb1,13 33 \u00cf lat) have the words, \u201ctook the wife and this one died childless\u201d after \u201cthe second.\u201d But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (\u05d0 B D L 0266 892 1241 co), the shorter reading should be considered authentic."}, {"pk": 2850524, "translation": "NET", "book": 42, "chapter": 20, "verse": 31, "text": "and then the third married her, and in this same way all seven died, leaving no children."}, {"pk": 2850525, "translation": "NET", "book": 42, "chapter": 20, "verse": 32, "text": "Finally the woman died too."}, {"pk": 2850526, "translation": "NET", "book": 42, "chapter": 20, "verse": 33, "text": "In the resurrection, therefore, whose wife will the woman be? For all seven had married her.\u201d", "comment": "sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
tn Grk \u201cFor the seven had her as wife.\u201d"}, {"pk": 2850527, "translation": "NET", "book": 42, "chapter": 20, "verse": 34, "text": "So Jesus said to them, \u201cThe people of this age marry and are given in marriage.", "comment": "tn Grk \u201csons of this age\u201d (an idiom, see L&N 11.16). The following clause which refers to being \u201cgiven in marriage\u201d suggests both men and women are included in this phrase.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate that Jesus\u2019 response is a result of their framing of the question."}, {"pk": 2850528, "translation": "NET", "book": 42, "chapter": 20, "verse": 35, "text": "But those who are regarded as worthy to share in that age and in the resurrection from the dead neither marry nor are given in marriage.", "comment": "sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus\u2019 questioners had made a false assumption that life was the same both now and in the age to come.
tn Grk \u201cto attain to.\u201d"}, {"pk": 2850529, "translation": "NET", "book": 42, "chapter": 20, "verse": 36, "text": "In fact, they can no longer die, because they are equal to angels and are sons of God, since they are sons of the resurrection.", "comment": "tn Grk \u201csons of God, being.\u201d The participle \u1f44\u03bd\u03c4\u03b5\u03c2 (ontes) has been translated as a causal adverbial participle here.
sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
tn Or \u201cpeople.\u201d The noun \u03c5\u1f31\u03cc\u03c2 (Juios) followed by the genitive of class or kind (\u201csons of\u2026\u201d) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4)."}, {"pk": 2850530, "translation": "NET", "book": 42, "chapter": 20, "verse": 37, "text": "But even Moses revealed that the dead are raised in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.", "comment": "sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
sn A quotation from Exod 3:6.
tn Grk \u201cBut that the dead are raised even Moses revealed.\u201d"}, {"pk": 2850531, "translation": "NET", "book": 42, "chapter": 20, "verse": 38, "text": "Now he is not God of the dead, but of the living, for all live before him.\u201d", "comment": "sn He is not God of the dead but of the living. Jesus\u2019 point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
tn On this syntax, see BDF \u00a7192. The point is that all live \u201cto\u201d God or \u201cbefore\u201d God."}, {"pk": 2850532, "translation": "NET", "book": 42, "chapter": 20, "verse": 39, "text": "Then some of the experts in the law answered, \u201cTeacher, you have spoken well!\u201d", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201csome of the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in."}, {"pk": 2850533, "translation": "NET", "book": 42, "chapter": 20, "verse": 40, "text": "For they did not dare any longer to ask him anything.", "comment": "sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything."}, {"pk": 2850534, "translation": "NET", "book": 42, "chapter": 20, "verse": 41, "text": "But he said to them, \u201cHow is it that they say that the Christ is David\u2019s son?", "comment": "sn It was a common belief in Judaism that Messiah would be David\u2019s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David\u2019s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:11.
sn If the religious leaders will not dare to question Jesus any longer, then he will question them."}, {"pk": 2850535, "translation": "NET", "book": 42, "chapter": 20, "verse": 42, "text": "For David himself says in the book of Psalms, \u2018The Lord said to my lord, \u201cSit at my right hand, ", "comment": "sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord\u2019s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king\u2019s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is."}, {"pk": 2850536, "translation": "NET", "book": 42, "chapter": 20, "verse": 43, "text": "until I make your enemies a footstool for your feet.\u201d\u2019 ", "comment": "sn A quotation from Ps 110:1."}, {"pk": 2850537, "translation": "NET", "book": 42, "chapter": 20, "verse": 44, "text": "If David then calls him \u2018Lord,\u2019 how can he be his son?\u201d", "comment": "tn Grk \u201cDavid thus calls him \u2018Lord.\u2019 So how is he his son?\u201d The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45)."}, {"pk": 2850538, "translation": "NET", "book": 42, "chapter": 20, "verse": 45, "text": "As all the people were listening, Jesus said to his disciples,", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850539, "translation": "NET", "book": 42, "chapter": 20, "verse": 46, "text": "\u201cBeware of the experts in the law. They like walking around in long robes, and they love elaborate greetings in the marketplaces and the best seats in the synagogues and the places of honor at banquets.", "comment": "sn See Luke 14:1\u201314.
tn Grk \u201cwho,\u201d continuing the sentence begun by the prior phrase.
sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
sn See the note on synagogues in 4:15.
tn Or \u201cBe on guard against.\u201d This is a present imperative and indicates that pride is something to constantly be on the watch against.
tn Or \u201cof the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21."}, {"pk": 2850540, "translation": "NET", "book": 42, "chapter": 20, "verse": 47, "text": "They devour widows\u2019 property, and as a show make long prayers. They will receive a more severe punishment.\u201d", "comment": "tn Grk \u201cwho,\u201d continuing the sentence begun in v. 46.
sn How they were able to devour widows\u2019 houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
tn Grk \u201chouses,\u201d \u201chouseholds\u201d; however, the term can have the force of \u201cproperty\u201d or \u201cpossessions\u201d as well (O. Michel, TDNT 5:131; BDAG 695 s.v. \u03bf\u1f36\u03ba\u03b9\u03b1 1.a)."}, {"pk": 2850541, "translation": "NET", "book": 42, "chapter": 21, "verse": 1, "text": "Jesus looked up and saw the rich putting their gifts into the offering box.", "comment": "tn Grk \u201cHe\u201d; the referent has been specified in the translation for clarity. Here \u03b4\u03ad (de) has not been translated.
tn Grk \u201clooking up, he saw.\u201d The participle \u1f00\u03bd\u03b1\u03b2\u03bb\u03ad\u03c8\u03b1\u03c2 (anableya\") has been translated as a finite verb due to requirements of contemporary English style.
tn On the term \u03b3\u03b1\u03b6\u03bf\u03c6\u03c5\u03bb\u03ac\u03ba\u03b9\u03bf\u03bd (gazofulakion), often translated \u201ctreasury,\u201d see BDAG 186 s.v., which states, \u201cFor Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of \u2018treasury\u2019 is prob., for the contributions would go [into] the treasury via the receptacles.\u201d Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20)."}, {"pk": 2850542, "translation": "NET", "book": 42, "chapter": 21, "verse": 2, "text": "He also saw a poor widow put in two small copper coins.", "comment": "sn These two small copper coins were lepta (sing. \u201clepton\u201d), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value."}, {"pk": 2850543, "translation": "NET", "book": 42, "chapter": 21, "verse": 3, "text": "He said, \u201cI tell you the truth, this poor widow has put in more than all of them.", "comment": "tn Grk \u201cTruly, I say to you.\u201d
sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850544, "translation": "NET", "book": 42, "chapter": 21, "verse": 4, "text": "For they all offered their gifts out of their wealth. But she, out of her poverty, put in everything she had to live on.\u201d", "comment": "tn Grk \u201cout of what abounded to them.\u201d
tn Or \u201cput in her entire livelihood.\u201d"}, {"pk": 2850545, "translation": "NET", "book": 42, "chapter": 21, "verse": 5, "text": "Now while some were speaking about the temple, how it was adorned with beautiful stones and offerings, Jesus said,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it \u201cimmensely opulent.\u201d Josephus compared it to a beautiful snowcapped mountain.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn For the translation of \u1f00\u03bd\u03ac\u03b8\u03b7\u03bc\u03b1 (anaqhma) as \u201coffering\u201d see L&N 53.18."}, {"pk": 2850546, "translation": "NET", "book": 42, "chapter": 21, "verse": 6, "text": "\u201cAs for these things that you are gazing at, the days will come when not one stone will be left on another. All will be torn down!\u201d", "comment": "sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.
tn Grk \u201cthe days will come when not one stone will be left on another that will not be thrown down.\u201d"}, {"pk": 2850547, "translation": "NET", "book": 42, "chapter": 21, "verse": 7, "text": "So they asked him, \u201cTeacher, when will these things happen? And what will be the sign that these things are about to take place?\u201d", "comment": "tn Grk \u201cwhen.\u201d
sn Both references to these things are plural, so more than the temple\u2019s destruction is in view. The question may presuppose that such a catastrophe signals the end.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 comments about the temple\u2019s future destruction.
tn Grk \u201casked him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in English and has not been translated."}, {"pk": 2850548, "translation": "NET", "book": 42, "chapter": 21, "verse": 8, "text": "He said, \u201cWatch out that you are not misled. For many will come in my name, saying, \u2018I am he,\u2019 and, \u2018The time is near.\u2019 Do not follow them!", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn That is, \u201cI am the Messiah.\u201d
tn Or \u201cBe on guard.\u201d"}, {"pk": 2850549, "translation": "NET", "book": 42, "chapter": 21, "verse": 9, "text": "And when you hear of wars and rebellions, do not be afraid. For these things must happen first, but the end will not come at once.\u201d", "comment": "sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. \u03c0\u03c4\u03bf\u03ad\u03c9)."}, {"pk": 2850550, "translation": "NET", "book": 42, "chapter": 21, "verse": 10, "text": "Then he said to them, \u201cNation will rise up in arms against nation, and kingdom against kingdom.", "comment": "tn For the translation \u201crise up in arms\u201d see L&N 55.2."}, {"pk": 2850551, "translation": "NET", "book": 42, "chapter": 21, "verse": 11, "text": "There will be great earthquakes, and famines and plagues in various places, and there will be terrifying sights and great signs from heaven.", "comment": "sn See Jer 4:13\u201322; 14:12; 21:6\u20137.
sn See Isa 5:13\u201314; 13:6\u201316; Hag 2:6\u20137; Zech 14:4.
tn This term, \u03c6\u03cc\u03b2\u03b7\u03c4\u03c1\u03bf\u03bd (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation \u201csights\u201d was preferred."}, {"pk": 2850552, "translation": "NET", "book": 42, "chapter": 21, "verse": 12, "text": "But before all this, they will seize you and persecute you, handing you over to the synagogues and prisons. You will be brought before kings and governors because of my name.", "comment": "sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8\u201311 are the events of vv. 12\u201319.
sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
tn Grk \u201cwill lay their hands on you.\u201d
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2850553, "translation": "NET", "book": 42, "chapter": 21, "verse": 13, "text": "This will be a time for you to serve as witnesses.", "comment": "tn Grk \u201cThis will turn out to you for [a] testimony.\u201d"}, {"pk": 2850554, "translation": "NET", "book": 42, "chapter": 21, "verse": 14, "text": "Therefore be resolved not to rehearse ahead of time how to make your defense.", "comment": "tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF \u00a7392.2.
tn Grk \u201cdetermine in your hearts.\u201d"}, {"pk": 2850555, "translation": "NET", "book": 42, "chapter": 21, "verse": 15, "text": "For I will give you the words along with the wisdom that none of your adversaries will be able to withstand or contradict.", "comment": "tn Grk \u201cand wisdom.\u201d
tn Grk \u201ca mouth.\u201d It is a metonymy and refers to the reply the Lord will give to them."}, {"pk": 2850556, "translation": "NET", "book": 42, "chapter": 21, "verse": 16, "text": "You will be betrayed even by parents, brothers, relatives, and friends, and they will have some of you put to death.", "comment": "tn Grk \u201cand brothers and relatives,\u201d but \u03ba\u03b1\u03af (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn To confess Christ might well mean rejection by one\u2019s own family, even by parents."}, {"pk": 2850557, "translation": "NET", "book": 42, "chapter": 21, "verse": 17, "text": "You will be hated by everyone because of my name.", "comment": "sn See Luke 6:22, 27; 1 Cor 1:25\u201331."}, {"pk": 2850558, "translation": "NET", "book": 42, "chapter": 21, "verse": 18, "text": "Yet not a hair of your head will perish.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast present in this context.
sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God."}, {"pk": 2850559, "translation": "NET", "book": 42, "chapter": 21, "verse": 19, "text": "By your endurance you will gain your lives.", "comment": "tn Grk \u201cyour souls,\u201d but \u03c8\u03c5\u03c7\u1f75 (yuch) is frequently used of one\u2019s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning \u201cyou will save yourselves\u201d (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
tc Some important Greek witnesses plus the majority of mss (\u05d0 D L W \u03a8 \u00cb1 \u00cf) read the aorist imperative \u03ba\u03c4\u1f75\u03c3\u03b1\u03c3\u03b8\u03b5 (kthsasqe) here, though some mss (A B \u0398 \u00cb13 33 pc lat sa) read the future indicative \u03ba\u03c4\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5 (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: \u201cIn English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]\u201d (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative."}, {"pk": 2850560, "translation": "NET", "book": 42, "chapter": 21, "verse": 20, "text": "\u201cBut when you see Jerusalem surrounded by armies, then know that its desolation has come near.", "comment": "sn See Luke 19:41\u201344. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke\u2019s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple\u2019s desolation, though Matthew\u2019s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic \u201ctwo events in one\u201d typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cher,\u201d referring to the city of Jerusalem (the name \u201cJerusalem\u201d in Greek is a feminine noun)."}, {"pk": 2850561, "translation": "NET", "book": 42, "chapter": 21, "verse": 21, "text": "Then those who are in Judea must flee to the mountains. Those who are inside the city must depart. Those who are out in the country must not enter it,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850562, "translation": "NET", "book": 42, "chapter": 21, "verse": 22, "text": "because these are days of vengeance, to fulfill all that is written.", "comment": "tn Or \u201cof punishment.\u201d This is a time of judgment.
tn The passive construction with the infinitive \u03c0\u03bb\u03b7\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9 (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style."}, {"pk": 2850563, "translation": "NET", "book": 42, "chapter": 21, "verse": 23, "text": "Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress on the earth and wrath against this people.", "comment": "sn Great distress means that this is a period of great judgment."}, {"pk": 2850564, "translation": "NET", "book": 42, "chapter": 21, "verse": 24, "text": "They will fall by the edge of the sword and be led away as captives among all nations. Jerusalem will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cby the mouth of the sword\u201d (an idiom for the edge of a sword).
sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
tn Grk \u201cAnd Jerusalem.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God\u2019s plan."}, {"pk": 2850565, "translation": "NET", "book": 42, "chapter": 21, "verse": 25, "text": "\u201cAnd there will be signs in the sun and moon and stars, and on the earth nations will be in distress, anxious over the roaring of the sea and the surging waves.", "comment": "tn Or \u201cin consternation\u201d (L&N 32.9).
tn Grk \u201cdistress of nations.\u201d
sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man\u2019s return for the righteous. OT imagery is present: See Isa 13:9\u201310; 24:18\u201320; 34:4; Ezek 32:7\u20138; Joel 2:1, 30\u201331; 3:15."}, {"pk": 2850566, "translation": "NET", "book": 42, "chapter": 21, "verse": 26, "text": "People will be fainting from fear and from the expectation of what is coming on the world, for the powers of the heavens will be shaken.", "comment": "sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, \u201cthe heavenly bodies,\u201d NIV) this is not as likely.
tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293)."}, {"pk": 2850567, "translation": "NET", "book": 42, "chapter": 21, "verse": 27, "text": "Then they will see the Son of Man arriving in a cloud with power and great glory.", "comment": "tn Grk \u201cAnd then\u201d (\u03ba\u03b1\u1f76 \u03c4\u03cc\u03c4\u03b5, kai tote). Here \u03ba\u03b1\u03af has not been translated because of differences between Greek and English style.
sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority."}, {"pk": 2850568, "translation": "NET", "book": 42, "chapter": 21, "verse": 28, "text": "But when these things begin to happen, stand up and raise your heads, because your redemption is drawing near.\u201d", "comment": "sn These things are all the events of vv. 8\u201327. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
sn With Jesus\u2019 return comes the manifestation of judgment and final salvation (redemption)."}, {"pk": 2850569, "translation": "NET", "book": 42, "chapter": 21, "verse": 29, "text": "Then he told them a parable: \u201cLook at the fig tree and all the other trees.", "comment": "tn Grk \u201call the trees.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850570, "translation": "NET", "book": 42, "chapter": 21, "verse": 30, "text": "When they sprout leaves, you see for yourselves and know that summer is now near.", "comment": "tn Grk \u201cseeing for yourselves, you know.\u201d The participle \u03b2\u03bb\u03ad\u03c0\u03bf\u03bd\u03c4\u03b5\u03c2 (bleponte\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2850571, "translation": "NET", "book": 42, "chapter": 21, "verse": 31, "text": "So also you, when you see these things happening, know that the kingdom of God is near.", "comment": "sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20\u201337.
tn The verb \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03b5\u03c4\u03b5 (ginwskete, \u201cknow\u201d) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event."}, {"pk": 2850572, "translation": "NET", "book": 42, "chapter": 21, "verse": 32, "text": "I tell you the truth, this generation will not pass away until all these things take place.", "comment": "sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning \u201crace\u201d and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term \u03b3\u03b5\u03bd\u03b5\u03ac (genea) can have this meaning. Two other options are possible. (2) Generation might mean \u201cthis type of generation\u201d and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to \u201cthe generation that sees the signs of the end\u201d (vv. 25\u201326), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d"}, {"pk": 2850573, "translation": "NET", "book": 42, "chapter": 21, "verse": 33, "text": "Heaven and earth will pass away, but my words will never pass away.", "comment": "sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10\u201311."}, {"pk": 2850574, "translation": "NET", "book": 42, "chapter": 21, "verse": 34, "text": "\u201cBut be on your guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap.", "comment": "tn Grk \u201cwatch out for yourselves.\u201dsn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
sn Or like a thief, see Luke 12:39\u201340. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words \u201clike a trap\u201d at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words \u201clike a trap\u201d are placed at the beginning of v. 35. This does not affect the meaning."}, {"pk": 2850575, "translation": "NET", "book": 42, "chapter": 21, "verse": 35, "text": "For it will overtake all who live on the face of the whole earth.", "comment": "tn There is debate in the textual tradition about the position of \u03b3\u03ac\u03c1 (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing \u03b3\u03ac\u03c1 after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
tn Or \u201ccome upon.\u201d"}, {"pk": 2850576, "translation": "NET", "book": 42, "chapter": 21, "verse": 36, "text": "But stay alert at all times, praying that you may have strength to escape all these things that must happen, and to stand before the Son of Man.\u201d", "comment": "tn For the translation of \u03bc\u03ad\u03bb\u03bb\u03c9 (mellw) as \u201cmust,\u201d see L&N 71.36.
sn The call to be alert at all times is a call to remain faithful in looking for the Lord\u2019s return."}, {"pk": 2850577, "translation": "NET", "book": 42, "chapter": 21, "verse": 37, "text": "So every day Jesus was teaching in the temple courts, but at night he went and stayed on the Mount of Olives.", "comment": "tn Grk \u201cin the temple.\u201d
tn Grk \u201cat the mountain called \u2018of Olives.\u2019\u201d sn See the note on the phrase Mount of Olives in 19:29.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d since vv. 37\u201338 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cand spent the night,\u201d but this is redundant because of the previous use of the word \u201cnight.\u201d"}, {"pk": 2850578, "translation": "NET", "book": 42, "chapter": 21, "verse": 38, "text": "And all the people came to him early in the morning to listen to him in the temple courts.", "comment": "tc Some mss (those of \u00cb13) place John 7:53\u20138:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.tn Grk \u201cin the temple.\u201d
sn Jesus\u2019 teaching was still quite popular with all the people at this point despite the leaders\u2019 opposition."}, {"pk": 2850579, "translation": "NET", "book": 42, "chapter": 22, "verse": 1, "text": "Now the Feast of Unleavened Bread, which is called the Passover, was approaching.", "comment": "sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1\u201320; 23:15; 34:18; Deut 16:1\u20138)."}, {"pk": 2850580, "translation": "NET", "book": 42, "chapter": 22, "verse": 2, "text": "The chief priests and the experts in the law were trying to find some way to execute Jesus, for they were afraid of the people.", "comment": "tn Grk \u201cAnd the.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cwere seeking how.\u201d
tn The Greek verb here means \u201cto get rid of by execution\u201d (BDAG 64 s.v. \u1f00\u03bd\u03b1\u03b9\u03c1\u03ad\u03c9 2; cf. also L&N 20.71, which states, \u201cto get rid of someone by execution, often with legal or quasi-legal procedures\u201d).
sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21."}, {"pk": 2850581, "translation": "NET", "book": 42, "chapter": 22, "verse": 3, "text": "Then Satan entered Judas, the one called Iscariot, who was one of the twelve.", "comment": "sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1\u201313; 11:14\u201323.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cIscariot, being of the number of the twelve.\u201d"}, {"pk": 2850582, "translation": "NET", "book": 42, "chapter": 22, "verse": 4, "text": "He went away and discussed with the chief priests and officers of the temple guard how he might betray Jesus, handing him over to them.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The full title \u03c3\u03c4\u03c1\u03b1\u03c4\u03b7\u03b3\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u1f31\u03b5\u03c1\u03bf\u1fe6 (strathgo\" tou Jierou; \u201cofficer of the temple\u201d or \u201ccaptain of the temple guard\u201d) is sometimes shortened to \u03c3\u03c4\u03c1\u03b1\u03c4\u03b7\u03b3\u03cc\u03c2 as here (L&N 37.91).
tn Luke uses this frequent indirect question to make his point (BDF \u00a7267.2).
tn Grk \u201chow he might hand him over to them,\u201d in the sense of \u201cbetray him.\u201d"}, {"pk": 2850583, "translation": "NET", "book": 42, "chapter": 22, "verse": 5, "text": "They were delighted and arranged to give him money.", "comment": "sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3\u20134; Zech 11:12\u201313).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples."}, {"pk": 2850584, "translation": "NET", "book": 42, "chapter": 22, "verse": 6, "text": "So Judas agreed and began looking for an opportunity to betray Jesus when no crowd was present.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the arrangement worked out in the preceding verse.
tn Grk \u201che\u201d; the referent (Judas) has been specified in the translation for clarity.
tn Grk \u201capart from the crowd.\u201dsn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
tn Grk \u201cbetray him to them\u201d; the referent of the first pronoun (Jesus) has been specified in the translation for clarity."}, {"pk": 2850585, "translation": "NET", "book": 42, "chapter": 22, "verse": 7, "text": "Then the day for the feast of Unleavened Bread came, on which the Passover lamb had to be sacrificed.", "comment": "sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
tn The words \u201cfor the feast\u201d are not in the Greek text, but have been supplied for clarity."}, {"pk": 2850586, "translation": "NET", "book": 42, "chapter": 22, "verse": 8, "text": "Jesus sent Peter and John, saying, \u201cGo and prepare the Passover for us to eat.\u201d", "comment": "tn Grk \u201cfor us, so that we may eat.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites\u2019 deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel\u2019s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24."}, {"pk": 2850587, "translation": "NET", "book": 42, "chapter": 22, "verse": 9, "text": "They said to him, \u201cWhere do you want us to prepare it?\u201d", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn In the Greek text this a deliberative subjunctive."}, {"pk": 2850588, "translation": "NET", "book": 42, "chapter": 22, "verse": 10, "text": "He said to them, \u201cListen, when you have entered the city, a man carrying a jar of water will meet you. Follow him into the house that he enters,", "comment": "sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
tn Grk \u201cbehold.\u201d
sn Jesus is portrayed throughout Luke 22\u201323 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you."}, {"pk": 2850589, "translation": "NET", "book": 42, "chapter": 22, "verse": 11, "text": "and tell the owner of the house, \u2018The Teacher says to you, \u201cWhere is the guest room where I may eat the Passover with my disciples?\u201d\u2019", "comment": "tn Grk \u201cto the master of the household,\u201d referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14)."}, {"pk": 2850590, "translation": "NET", "book": 42, "chapter": 22, "verse": 12, "text": "Then he will show you a large furnished room upstairs. Make preparations there.\u201d"}, {"pk": 2850591, "translation": "NET", "book": 42, "chapter": 22, "verse": 13, "text": "So they went and found things just as he had told them, and they prepared the Passover.", "comment": "sn The author\u2019s note that the disciples found things just as he had told them shows that Jesus\u2019 word could be trusted.
tn The word \u201cthings\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 instructions."}, {"pk": 2850592, "translation": "NET", "book": 42, "chapter": 22, "verse": 14, "text": "Now when the hour came, Jesus took his place at the table and the apostles joined him.", "comment": "tn Grk \u201creclined at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cthe apostles with him.\u201d"}, {"pk": 2850593, "translation": "NET", "book": 42, "chapter": 22, "verse": 15, "text": "And he said to them, \u201cI have earnestly desired to eat this Passover with you before I suffer.", "comment": "tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus\u2019 enthusiasm for holding this meal (BDF \u00a7198.6)."}, {"pk": 2850594, "translation": "NET", "book": 42, "chapter": 22, "verse": 16, "text": "For I tell you, I will not eat it again until it is fulfilled in the kingdom of God.\u201d", "comment": "sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord\u2019s supper as some argue, but the Passover.
sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20\u201337.
tn Although the word \u201cagain\u201d is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (\u201cfrom now on\u201d). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720."}, {"pk": 2850595, "translation": "NET", "book": 42, "chapter": 22, "verse": 17, "text": "Then he took a cup, and after giving thanks he said, \u201cTake this and divide it among yourselves.", "comment": "sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850596, "translation": "NET", "book": 42, "chapter": 22, "verse": 18, "text": "For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.\u201d", "comment": "tn Grk \u201cthe produce\u201d (\u201cthe produce of the vine\u201d is a figurative expression for wine).
sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20\u201337. Jesus awaits celebration with the arrival of full kingdom blessing."}, {"pk": 2850597, "translation": "NET", "book": 42, "chapter": 22, "verse": 19, "text": "Then he took bread, and after giving thanks he broke it and gave it to them, saying, \u201cThis is my body which is given for you. Do this in remembrance of me.\u201d", "comment": "tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26\u201329 and Mark 14:22\u201325, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.
sn The language of the phrase given for you alludes to Christ\u2019s death in our place. It is a powerful substitutionary image of what he did for us.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850598, "translation": "NET", "book": 42, "chapter": 22, "verse": 20, "text": "And in the same way he took the cup after they had eaten, saying, \u201cThis cup that is poured out for you is the new covenant in my blood.", "comment": "sn Jesus\u2019 death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
tn The words \u201che took\u201d are not in the Greek text at this point, but are an understood repetition from v. 19.
tn The phrase \u201cafter they had eaten\u201d translates the temporal infinitive construction \u03bc\u03b5\u03c4\u1f70 \u03c4\u1f78 \u03b4\u03b5\u03b9\u03c0\u03bd\u1fc6\u03c3\u03b1\u03b9 (meta to deipnhsai), where the verb \u03b4\u03b5\u03b9\u03c0\u03bd\u03ad\u03c9 (deipnew) means \u201cto eat a meal\u201d or \u201cto have a meal.\u201d"}, {"pk": 2850599, "translation": "NET", "book": 42, "chapter": 22, "verse": 21, "text": "\u201cBut look, the hand of the one who betrays me is with me on the table.", "comment": "sn The one who betrays me. Jesus knows about Judas and what he has done.
sn The point of Jesus\u2019 comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him \u2013 somebody whom no one would suspect. His comment serves to heighten the treachery of Judas\u2019 betrayal."}, {"pk": 2850600, "translation": "NET", "book": 42, "chapter": 22, "verse": 22, "text": "For the Son of Man is to go just as it has been determined, but woe to that man by whom he is betrayed!\u201d", "comment": "sn Jesus\u2019 death has been determined as a part of God\u2019s plan (Acts 2:22\u201324)."}, {"pk": 2850601, "translation": "NET", "book": 42, "chapter": 22, "verse": 23, "text": "So they began to question one another as to which of them it could possibly be who would do this.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 comments: The disciples begin wondering who would betray him."}, {"pk": 2850602, "translation": "NET", "book": 42, "chapter": 22, "verse": 24, "text": "A dispute also started among them over which of them was to be regarded as the greatest.", "comment": "tn Or \u201chappened.\u201d
tn Though the term \u03bc\u03b5\u03af\u03b6\u03c9\u03bd (meizwn) here is comparative in form, it is superlative in sense (BDF \u00a7244)."}, {"pk": 2850603, "translation": "NET", "book": 42, "chapter": 22, "verse": 25, "text": "So Jesus said to them, \u201cThe kings of the Gentiles lord it over them, and those in authority over them are called \u2018benefactors.\u2019", "comment": "sn The title \u2018benefactor,\u2019 highlighting grace and meaning something like \u201chelper of the people,\u201d was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of the dispute among the apostles.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850604, "translation": "NET", "book": 42, "chapter": 22, "verse": 26, "text": "Not so with you; instead the one who is greatest among you must become like the youngest, and the leader like the one who serves.", "comment": "tn Or \u201cthe ruler.\u201d
tn Grk \u201cBut you are not thus.\u201d
sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader."}, {"pk": 2850605, "translation": "NET", "book": 42, "chapter": 22, "verse": 27, "text": "For who is greater, the one who is seated at the table, or the one who serves? Is it not the one who is seated at the table? But I am among you as one who serves.", "comment": "sn Jesus\u2019 example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1\u201317.
tn The interrogative particle used here in the Greek text (\u03bf\u1f50\u03c7\u03af, ouci) expects a positive reply.
tn Grk \u201cwho reclines at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away."}, {"pk": 2850606, "translation": "NET", "book": 42, "chapter": 22, "verse": 28, "text": "\u201cYou are the ones who have remained with me in my trials.", "comment": "tn Or \u201ccontinued\u201d (L&N 34.3). Jesus acknowledges the disciples\u2019 faithfulness."}, {"pk": 2850607, "translation": "NET", "book": 42, "chapter": 22, "verse": 29, "text": "Thus I grant to you a kingdom, just as my Father granted to me,", "comment": "tn Or \u201cI give you the right to rule\u201d (cf. CEV). For this translation of \u03b4\u03b9\u03b1\u03c4\u03af\u03b8\u03b5\u03bc\u03b1\u03b9 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03bd (diatiqemai basileian) see L&N 37.105.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthus\u201d to indicate the implied result of the disciples\u2019 perseverance with Jesus.
sn With the statement \u201cI grant to you a kingdom\u201d Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows."}, {"pk": 2850608, "translation": "NET", "book": 42, "chapter": 22, "verse": 30, "text": "that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.", "comment": "tn This verb is future indicative, and thus not subordinate to \u201cgrant\u201d (\u03b4\u03b9\u03b1\u03c4\u03af\u03b8\u03b5\u03bc\u03b1\u03b9, diatiqemai) as part of the result clause beginning with \u1f35\u03bd\u03b1 \u1f14\u03c3\u03b8\u03b7\u03c4\u03b5 ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel\u2019s judgment."}, {"pk": 2850609, "translation": "NET", "book": 42, "chapter": 22, "verse": 31, "text": "\u201cSimon, Simon, pay attention! Satan has demanded to have you all, to sift you like wheat,", "comment": "tc The majority of mss (\u05d0 A D W \u0398 \u03a8 \u00cb1,13 \u00cf as well as several versional witnesses) begin this verse with an introductory comment, \u201cand the Lord said,\u201d indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (\u00cc75 B L T 1241 2542c sys co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.
tn Grk \u201cbehold\u201d (for \u201cpay attention\u201d see L&N 91.13).
sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
sn Satan has demanded permission to put them to the test. The idiom \u201csift (someone) like wheat\u201d is similar to the English idiom \u201cto pick (someone) apart.\u201d The pronoun you is implied."}, {"pk": 2850610, "translation": "NET", "book": 42, "chapter": 22, "verse": 32, "text": "but I have prayed for you, Simon, that your faith may not fail. When you have turned back, strengthen your brothers.\u201d", "comment": "sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name \u201cSimon\u201d has been supplied as a form of direct address to make this clear in English.
sn That your faith may not fail. Note that Peter\u2019s denials are pictured here as lapses, not as a total absence of faith.
sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter \u201cin advance,\u201d even with the knowledge of his approaching denials.
tn Or \u201cturned around.\u201d
tn Grk \u201cAnd when.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850611, "translation": "NET", "book": 42, "chapter": 22, "verse": 33, "text": "But Peter said to him, \u201cLord, I am ready to go with you both to prison and to death!\u201d", "comment": "sn The confidence Peter has in private (Lord, I am ready\u2026) will wilt under the pressure of the public eye.
tn Grk \u201che\u201d; the referent (Peter) has been specified in the translation for clarity."}, {"pk": 2850612, "translation": "NET", "book": 42, "chapter": 22, "verse": 34, "text": "Jesus replied, \u201cI tell you, Peter, the rooster will not crow today until you have denied three times that you know me.\u201d", "comment": "sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
sn That is, Peter\u2019s denials will happen before the sun rises.
tn Grk \u201che said\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850613, "translation": "NET", "book": 42, "chapter": 22, "verse": 35, "text": "Then Jesus said to them, \u201cWhen I sent you out with no money bag, or traveler\u2019s bag, or sandals, you didn\u2019t lack anything, did you?\u201d They replied, \u201cNothing.\u201d", "comment": "tn Or possibly \u201cbeggar\u2019s bag\u201d (L&N 6.145).
tn Grk \u201csaid.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Traditionally, \u201cpurse\u201d (likewise in v. 36).
sn This refers back to 9:3 and 10:3\u20134. The Greek construction anticipates a negative reply which is indicated in the translation by the \u2018tag\u2019 at the end, \u201cdid you?\u201d Nothing was lacking."}, {"pk": 2850614, "translation": "NET", "book": 42, "chapter": 22, "verse": 36, "text": "He said to them, \u201cBut now, the one who has a money bag must take it, and likewise a traveler\u2019s bag too. And the one who has no sword must sell his cloak and buy one.", "comment": "tn Or possibly \u201cbeggar\u2019s bag\u201d (L&N 6.145).
tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler\u2019s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But \u201csword\u201d is a figure for preparing to fight. See Luke 22:50\u201351."}, {"pk": 2850615, "translation": "NET", "book": 42, "chapter": 22, "verse": 37, "text": "For I tell you that this scripture must be fulfilled in me, \u2018And he was counted with the transgressors.\u2019 For what is written about me is being fulfilled.\u201d", "comment": "tn Or \u201cwith the lawless.\u201d sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22\u201323. Though completely innocent, Jesus dies as if he were a criminal.
tn Grk \u201cis having its fulfillment.\u201d
sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God\u2019s plan. See 4:43\u201344."}, {"pk": 2850616, "translation": "NET", "book": 42, "chapter": 22, "verse": 38, "text": "So they said, \u201cLook, Lord, here are two swords.\u201d Then he told them, \u201cIt is enough.\u201d", "comment": "sn It is enough. The disciples\u2019 misunderstanding caused Jesus to terminate the discussion.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 comments about obtaining swords.
sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50\u201351."}, {"pk": 2850617, "translation": "NET", "book": 42, "chapter": 22, "verse": 39, "text": "Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn See the note on the Mount of Olives in Luke 19:29.
tn Grk \u201cwent.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850618, "translation": "NET", "book": 42, "chapter": 22, "verse": 40, "text": "When he came to the place, he said to them, \u201cPray that you will not fall into temptation.\u201d", "comment": "sn Jesus\u2019 instructions to pray not to fall into temptation is an allusion to Luke 22:28\u201338, especially 22:31. The temptation is Satan\u2019s challenge to them to defect, like what happened to Judas and what will happen to Peter.
sn Luke does not mention Gethsemane by name, but calls it simply the place."}, {"pk": 2850619, "translation": "NET", "book": 42, "chapter": 22, "verse": 41, "text": "He went away from them about a stone\u2019s throw, knelt down, and prayed,"}, {"pk": 2850620, "translation": "NET", "book": 42, "chapter": 22, "verse": 42, "text": "\u201cFather, if you are willing, take this cup away from me. Yet not my will but yours be done.\u201d [", "comment": "sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8\u20139; Isa 51:17, 19, 22 for this figure.
sn With the statement \u201cNot my will but yours be done\u201d Jesus submitted fully to God\u2019s will.
tn Luke\u2019s term \u03c0\u03b1\u03c1\u03ad\u03bd\u03b5\u03b3\u03ba\u03b5 is not as exact as the one in Matt 26:39. Luke\u2019s means \u201ctake away\u201d (BDAG 772 s.v. \u03c0\u03b1\u03c1\u03ad\u03bd\u03b5\u03b3\u03ba\u03b5 2.c) while Matthew\u2019s means \u201ctake away without touching,\u201d suggesting an alteration (if possible) in God\u2019s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60."}, {"pk": 2850621, "translation": "NET", "book": 42, "chapter": 22, "verse": 43, "text": "Then an angel from heaven appeared to him and strengthened him."}, {"pk": 2850622, "translation": "NET", "book": 42, "chapter": 22, "verse": 44, "text": "And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground.]", "comment": "tn Grk \u201cAnd being in anguish.\u201d
tc Several important Greek mss (\u00cc75 \u05d01 A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43\u201344. In addition, the verses are placed after Matt 26:39 by \u00cb13. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in \u05d0*,2 D L \u0398 \u03a8 0171 \u00cb1 \u00cf lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe\u2019s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke\u2019s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus\u2019 humanity and an angel\u2019s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses\u2019 authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, \u201cThe Angel and the Agony: The Textual Problem of Luke 22:43\u201344,\u201d CBQ 45 (1983): 401-16.sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13."}, {"pk": 2850623, "translation": "NET", "book": 42, "chapter": 22, "verse": 45, "text": "When he got up from prayer, he came to the disciples and found them sleeping, exhausted from grief.", "comment": "tn Grk \u201cfrom grief.\u201d The word \u201cexhausted\u201d is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850624, "translation": "NET", "book": 42, "chapter": 22, "verse": 46, "text": "So he said to them, \u201cWhy are you sleeping? Get up and pray that you will not fall into temptation!\u201d", "comment": "sn Jesus calls the disciples again to prayerful watchfulness with the words \u201cGet up and pray\u201d (see 22:40). The time is full of danger (22:53).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of Jesus finding them asleep."}, {"pk": 2850625, "translation": "NET", "book": 42, "chapter": 22, "verse": 47, "text": "While he was still speaking, suddenly a crowd appeared, and the man named Judas, one of the twelve, was leading them. He walked up to Jesus to kiss him.", "comment": "tc Many mss (D \u0398 \u00cb13 700 pm as well as several versional mss) add here, \u201cfor this is the sign he gave to them: Whoever I kiss is [the one].\u201d This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist\u2019s attempt to clarify the text, or the accidental inclusion of a marginal gloss.
tn Grk \u201cWhile he was still speaking, behold, a crowd, and the one called Judas\u2026was leading them.\u201d The abrupt appearance of the crowd on the scene is indicated in the translation by \u201csuddenly\u201d and \u201cappeared.\u201d
tn Grk \u201cdrew near.\u201d"}, {"pk": 2850626, "translation": "NET", "book": 42, "chapter": 22, "verse": 48, "text": "But Jesus said to him, \u201cJudas, would you betray the Son of Man with a kiss?\u201d", "comment": "sn Jesus\u2019 comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On \u201cmisused kisses\u201d in the Bible, see Gen 27:26\u201327; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9."}, {"pk": 2850627, "translation": "NET", "book": 42, "chapter": 22, "verse": 49, "text": "When those who were around him saw what was about to happen, they said, \u201cLord, should we use our swords?\u201d", "comment": "tn The direct question using \u201cif\u201d in Greek is not unusual (BDF \u00a7440.3).
tn Here \u03b4\u03ad (de) has not been translated.
sn \u201cShould we use our swords?\u201d The disciples\u2019 effort to defend Jesus recalls Luke 22:35\u201338. One individual did not wait for the answer."}, {"pk": 2850628, "translation": "NET", "book": 42, "chapter": 22, "verse": 50, "text": "Then one of them struck the high priest\u2019s slave, cutting off his right ear.", "comment": "tn See the note on the word \u201cslave\u201d in 7:2.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47)."}, {"pk": 2850629, "translation": "NET", "book": 42, "chapter": 22, "verse": 51, "text": "But Jesus said, \u201cEnough of this!\u201d And he touched the man\u2019s ear and healed him.", "comment": "tn Grk \u201chis\u201d; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
tn Grk \u201cBut answering, Jesus said.\u201d This is redundant in contemporary English and has been simplified in the translation.
sn When Jesus healed the man\u2019s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27\u201336)."}, {"pk": 2850630, "translation": "NET", "book": 42, "chapter": 22, "verse": 52, "text": "Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come out to get him, \u201cHave you come out with swords and clubs like you would against an outlaw?", "comment": "tn Or \u201ca revolutionary.\u201d This term can refer to one who stirs up rebellion: BDAG 594 s.v. \u03bb\u1fc3\u03c3\u03c4\u1f75\u03c2 2 has \u201crevolutionary, insurrectionist, guerrilla\u201d citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus\u2019 time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn This title, literally \u201cofficial of the temple\u201d (\u03c3\u03c4\u03c1\u03b1\u03c4\u03b7\u03b3\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u1f31\u03b5\u03c1\u03bf\u1fe6, strathgo\" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated \u201cofficers of the temple guard\u201d rather than \u201ccommanders of the temple guard,\u201d since the idea of a number of commanders might be confusing to the modern English reader."}, {"pk": 2850631, "translation": "NET", "book": 42, "chapter": 22, "verse": 53, "text": "Day after day when I was with you in the temple courts, you did not arrest me. But this is your hour, and that of the power of darkness!\u201d", "comment": "tn Grk \u201clay hands on me.\u201d
tn Grk \u201cin the temple.\u201d
tn Or \u201cyour time.\u201d
tn Or \u201cauthority,\u201d \u201cdomain.\u201d"}, {"pk": 2850632, "translation": "NET", "book": 42, "chapter": 22, "verse": 54, "text": "Then they arrested Jesus, led him away, and brought him into the high priest\u2019s house. But Peter was following at a distance.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cseized\u201d (L&N 37.109).
sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest\u2019s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57\u201368 = Mark 14:53\u201365; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66\u201371). These latter two meetings might be connected and apparently went into the morning."}, {"pk": 2850633, "translation": "NET", "book": 42, "chapter": 22, "verse": 55, "text": "When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them."}, {"pk": 2850634, "translation": "NET", "book": 42, "chapter": 22, "verse": 56, "text": "Then a slave girl, seeing him as he sat in the firelight, stared at him and said, \u201cThis man was with him too!\u201d", "comment": "tn The Greek term here is \u03c0\u03b1\u03b9\u03b4\u03af\u03c3\u03ba\u03b7 (paidiskh), referring to a slave girl or slave woman."}, {"pk": 2850635, "translation": "NET", "book": 42, "chapter": 22, "verse": 57, "text": "But Peter denied it: \u201cWoman, I don\u2019t know him!\u201d", "comment": "tn Grk \u201che denied it, saying.\u201d The referent (Peter) has been specified in the translation for clarity. The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated.
sn The expression \u201cI do not know him\u201d had an idiomatic use in Jewish ban formulas in the synagogue and could mean, \u201cI have nothing to do with him.\u201d
sn Woman was a polite form of address (see BDAG 208-9 s.v. \u03b3\u03c5\u03bd\u1f75), similar to \u201cMadam\u201d or \u201cMa\u2019am\u201d used in English in different regions."}, {"pk": 2850636, "translation": "NET", "book": 42, "chapter": 22, "verse": 58, "text": "Then a little later someone else saw him and said, \u201cYou are one of them too.\u201d But Peter said, \u201cMan, I am not!\u201d", "comment": "tn Here and in v. 60 \u201cMan\u201d is used as a neutral form of address to a stranger.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people."}, {"pk": 2850637, "translation": "NET", "book": 42, "chapter": 22, "verse": 59, "text": "And after about an hour still another insisted, \u201cCertainly this man was with him, because he too is a Galilean.\u201d", "comment": "tn Grk \u201cinsisted, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated here.
sn According to Mark 14:70 it was Peter\u2019s accent that gave him away as a Galilean."}, {"pk": 2850638, "translation": "NET", "book": 42, "chapter": 22, "verse": 60, "text": "But Peter said, \u201cMan, I don\u2019t know what you\u2019re talking about!\u201d At that moment, while he was still speaking, a rooster crowed.", "comment": "tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
tn Grk \u201cAnd immediately.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850639, "translation": "NET", "book": 42, "chapter": 22, "verse": 61, "text": "Then the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, how he had said to him, \u201cBefore a rooster crows today, you will deny me three times.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn \u201cThe word of the Lord\u201d is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like \u201cremembered what the Lord had said\u201d (cf. TEV, NLT)."}, {"pk": 2850640, "translation": "NET", "book": 42, "chapter": 22, "verse": 62, "text": "And he went outside and wept bitterly.", "comment": "sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had."}, {"pk": 2850641, "translation": "NET", "book": 42, "chapter": 22, "verse": 63, "text": "Now the men who were holding Jesus under guard began to mock him and beat him.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2850642, "translation": "NET", "book": 42, "chapter": 22, "verse": 64, "text": "They blindfolded him and asked him repeatedly, \u201cProphesy! Who hit you?\u201d", "comment": "tn The verb \u1f10\u03c0\u03b7\u03c1\u1f7d\u03c4\u03c9\u03bd (ephrwtwn) has been translated as an iterative imperfect. The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in English and has not been translated here.
tn Grk \u201cWho is the one who hit you?\u201dsn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850643, "translation": "NET", "book": 42, "chapter": 22, "verse": 65, "text": "They also said many other things against him, reviling him.", "comment": "tn Or \u201cinsulting.\u201d Luke uses a strong word here; it means \u201cto revile, to defame, to blaspheme\u201d (L&N 33.400)."}, {"pk": 2850644, "translation": "NET", "book": 42, "chapter": 22, "verse": 66, "text": "When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. Then they led Jesus away to their council", "comment": "tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21.
sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850645, "translation": "NET", "book": 42, "chapter": 22, "verse": 67, "text": "and said, \u201cIf you are the Christ, tell us.\u201d But he said to them, \u201cIf I tell you, you will not believe,", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:11.
tn This is a first class condition in the Greek text.
tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1\u20138.
tn The negation in the Greek text is the strongest possible (\u03bf\u1f50 \u03bc\u1f75, ou mh)."}, {"pk": 2850646, "translation": "NET", "book": 42, "chapter": 22, "verse": 68, "text": "and if I ask you, you will not answer.", "comment": "tn The negation in the Greek text is the strongest possible (\u03bf\u1f50 \u03bc\u1f75, ou mh).
tn This is also a third class condition in the Greek text."}, {"pk": 2850647, "translation": "NET", "book": 42, "chapter": 22, "verse": 69, "text": "But from now on the Son of Man will be seated at the right hand of the power of God.\u201d", "comment": "sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
sn Seated at the right hand is an allusion to Ps 110:1 (\u201cSit at my right hand\u2026\u201d) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
sn From now on. Jesus\u2019 authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged."}, {"pk": 2850648, "translation": "NET", "book": 42, "chapter": 22, "verse": 70, "text": "So they all said, \u201cAre you the Son of God, then?\u201d He answered them, \u201cYou say that I am.\u201d", "comment": "tn Grk \u201cHe said to them.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 pronouncement.
sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
sn Jesus\u2019 reply, \u201cYou say that I am,\u201d was not a denial, but a way of giving a qualified positive response: \u201cYou have said it, but I do not quite mean what you think.\u201d"}, {"pk": 2850649, "translation": "NET", "book": 42, "chapter": 22, "verse": 71, "text": "Then they said, \u201cWhy do we need further testimony? We have heard it ourselves from his own lips!\u201d", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
tn Grk \u201cfrom his own mouth\u201d (an idiom)."}, {"pk": 2850650, "translation": "NET", "book": 42, "chapter": 23, "verse": 1, "text": "Then the whole group of them rose up and brought Jesus before Pilate.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate\u2019s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them."}, {"pk": 2850651, "translation": "NET", "book": 42, "chapter": 23, "verse": 2, "text": "They began to accuse him, saying, \u201cWe found this man subverting our nation, forbidding us to pay the tribute tax to Caesar and claiming that he himself is Christ, a king.\u201d", "comment": "tn On the use of the term \u03b4\u03b9\u03b1\u03c3\u03c4\u03c1\u03ad\u03c6\u03c9 (diastrefw) here, see L&N 31.71 and 88.264.sn Subverting our nation was a summary charge, as Jesus \u201csubverted\u201d the nation by making false claims of a political nature, as the next two detailed charges show.
sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie \u2013 20:20\u201326); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus\u2019 messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:11.
tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cto the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).
tn This was a \u201cpoll tax.\u201d L&N 57.182 states this was \u201ca payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence \u2013 \u2018tribute tax.\u2019\u201d
tn Grk \u201cand forbidding.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word \u201cmisleading\u201d earlier in this verse."}, {"pk": 2850652, "translation": "NET", "book": 42, "chapter": 23, "verse": 3, "text": "So Pilate asked Jesus, \u201cAre you the king of the Jews?\u201d He replied, \u201cYou say so.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the charges brought in the previous verse.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn \u201cAre you the king of the Jews?\u201d Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
sn The reply \u201cYou say so\u201d is somewhat enigmatic, like Jesus\u2019 earlier reply to the Jewish leadership in 22:70."}, {"pk": 2850653, "translation": "NET", "book": 42, "chapter": 23, "verse": 4, "text": "Then Pilate said to the chief priests and the crowds, \u201cI find no basis for an accusation against this man.\u201d", "comment": "tn Grk \u201cfind no cause.\u201d sn Pilate\u2019s statement \u201cI find no reason for an accusation\u201d is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850654, "translation": "NET", "book": 42, "chapter": 23, "verse": 5, "text": "But they persisted in saying, \u201cHe incites the people by teaching throughout all Judea. It started in Galilee and ended up here!\u201d", "comment": "tn Grk \u201cbeginning from Galilee until here.\u201d
sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
tn Or \u201cwere adamant.\u201d For \u201cpersisted in saying,\u201d see L&N 68.71."}, {"pk": 2850655, "translation": "NET", "book": 42, "chapter": 23, "verse": 6, "text": "Now when Pilate heard this, he asked whether the man was a Galilean."}, {"pk": 2850656, "translation": "NET", "book": 42, "chapter": 23, "verse": 7, "text": "When he learned that he was from Herod\u2019s jurisdiction, he sent him over to Herod, who also happened to be in Jerusalem at that time.", "comment": "sn Learning that Jesus was from Galilee and therefore part of Herod\u2019s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod\u2019s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2850657, "translation": "NET", "book": 42, "chapter": 23, "verse": 8, "text": "When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform some miraculous sign.", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7\u20139).
tn Grk \u201cto see some sign performed by him.\u201d Here the passive construction has been translated as an active one in keeping with contemporary English style."}, {"pk": 2850658, "translation": "NET", "book": 42, "chapter": 23, "verse": 9, "text": "So Herod questioned him at considerable length; Jesus gave him no answer.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201che\u201d; the referent (Herod) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of the previous statements in the narrative about Herod\u2019s desire to see Jesus."}, {"pk": 2850659, "translation": "NET", "book": 42, "chapter": 23, "verse": 10, "text": "The chief priests and the experts in the law were there, vehemently accusing him.", "comment": "sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 5:21."}, {"pk": 2850660, "translation": "NET", "book": 42, "chapter": 23, "verse": 11, "text": "Even Herod with his soldiers treated him with contempt and mocked him. Then, dressing him in elegant clothes, Herod sent him back to Pilate.", "comment": "sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus\u2019 claim to be a king.
tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying \u201cthen\u201d to indicate the sequence of events.
tn Grk \u201che\u201d; the referent (Herod) has been specified in the translation for clarity."}, {"pk": 2850661, "translation": "NET", "book": 42, "chapter": 23, "verse": 12, "text": "That very day Herod and Pilate became friends with each other, for prior to this they had been enemies.", "comment": "tn Grk \u201cat enmity with each other.\u201d
sn Herod and Pilate became friends with each other. It may be that Pilate\u2019s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1)."}, {"pk": 2850662, "translation": "NET", "book": 42, "chapter": 23, "verse": 13, "text": "Then Pilate called together the chief priests, the rulers, and the people,", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201cand the,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2850663, "translation": "NET", "book": 42, "chapter": 23, "verse": 14, "text": "and said to them, \u201cYou brought me this man as one who was misleading the people. When I examined him before you, I did not find this man guilty of anything you accused him of doing.", "comment": "tn Grk \u201cnothing did I find in this man by way of cause.\u201d The reference to \u201cnothing\u201d is emphatic.
tn Grk \u201cbehold, I\u201d A transitional use of \u1f30\u03b4\u03bf\u03cd (idou) has not been translated here.
tn This term also appears in v. 2."}, {"pk": 2850664, "translation": "NET", "book": 42, "chapter": 23, "verse": 15, "text": "Neither did Herod, for he sent him back to us. Look, he has done nothing deserving death.", "comment": "sn With the statement \u201che has done nothing,\u201d Pilate makes another claim that Jesus is innocent of any crime worthy of death.
tn Grk \u201cnothing deserving death has been done by him.\u201d The passive construction has been translated as an active one in keeping with contemporary English style."}, {"pk": 2850665, "translation": "NET", "book": 42, "chapter": 23, "verse": 16, "text": "I will therefore have him flogged and release him.\u201d", "comment": "tn Or \u201cscourged\u201d (BDAG 749 s.v. \u03c0\u03b1\u03b9\u03b4\u03b5\u03cd\u03c9 2.b.\u03b3). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated \u201cflogged\u201d to distinguish it from the more severe verberatio.
tc Many of the best mss, as well as some others (\u00cc75 A B K L T 070 1241 pc sa), lack 23:17 \u201c(Now he was obligated to release one individual for them at the feast.)\u201d This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in \u05d0 (D following v. 19) W \u0398 \u03a8 \u00cb1,13 \u00cf lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations."}, {"pk": 2850666, "translation": "NET", "book": 42, "chapter": 23, "verse": 18, "text": "But they all shouted out together, \u201cTake this man away! Release Barabbas for us!\u201d", "comment": "tn Grk \u201ctogether, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant and has not been translated here.
tn Grk \u201cthis one.\u201d The reference to Jesus as \u201cthis man\u201d is pejorative in this context."}, {"pk": 2850667, "translation": "NET", "book": 42, "chapter": 23, "verse": 19, "text": "(This was a man who had been thrown into prison for an insurrection started in the city, and for murder.)", "comment": "sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
sn This is a parenthetical note by the author.
tn Grk \u201cwho\u201d (a continuation of the previous sentence)."}, {"pk": 2850668, "translation": "NET", "book": 42, "chapter": 23, "verse": 20, "text": "Pilate addressed them once again because he wanted to release Jesus.", "comment": "sn The account pictures a battle of wills \u2013 the people versus Pilate. Pilate is consistently portrayed in Luke\u2019s account as wanting to release Jesus because he believed him to be innocent."}, {"pk": 2850669, "translation": "NET", "book": 42, "chapter": 23, "verse": 21, "text": "But they kept on shouting, \u201cCrucify, crucify him!\u201d", "comment": "tn Grk \u201cshouting, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant and has not been translated here.
tn This double present imperative is emphatic.sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it \u201ca cruel and disgusting penalty\u201d (Against Verres 2.5.63-66 \u00a7\u00a7163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths."}, {"pk": 2850670, "translation": "NET", "book": 42, "chapter": 23, "verse": 22, "text": "A third time he said to them, \u201cWhy? What wrong has he done? I have found him guilty of no crime deserving death. I will therefore flog him and release him.\u201d", "comment": "tn Or \u201cscourge\u201d (BDAG 749 s.v. \u03c0\u03b1\u03b9\u03b4\u03b5\u03cd\u03c9 2.b.\u03b3). See the note on \u201cflogged\u201d in v. 16.
tn Grk \u201cno cause of death I found in him.\u201d
sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death."}, {"pk": 2850671, "translation": "NET", "book": 42, "chapter": 23, "verse": 23, "text": "But they were insistent, demanding with loud shouts that he be crucified. And their shouts prevailed.", "comment": "tn Though a different Greek term is used here (BDAG 373 s.v. \u1f10\u03c0\u03af\u03ba\u03b5\u03b9\u03bc\u03b1\u03b9), this remark is like 23:5."}, {"pk": 2850672, "translation": "NET", "book": 42, "chapter": 23, "verse": 24, "text": "So Pilate decided that their demand should be granted.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the crowd\u2019s cries prevailing.
sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
tn Although some translations render \u1f10\u03c0\u03ad\u03ba\u03c1\u03b9\u03bd\u03b5\u03bd (epekrinen) here as \u201cpassed sentence\u201d or \u201cgave his verdict,\u201d the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus\u2019 innocence, he gave in to the crowd\u2019s incessant demand to crucify an innocent man."}, {"pk": 2850673, "translation": "NET", "book": 42, "chapter": 23, "verse": 25, "text": "He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over to their will.", "comment": "tn Or \u201cdelivered up.\u201d
sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus\u2019 death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24\u201327 he will bring in the opposition of Herod, Pilate, and all people."}, {"pk": 2850674, "translation": "NET", "book": 42, "chapter": 23, "verse": 26, "text": "As they led him away, they seized Simon of Cyrene, who was coming in from the country. They placed the cross on his back and made him carry it behind Jesus.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cthey placed the cross on him to carry behind Jesus.\u201d
tn Or perhaps, \u201cwas coming in from his field\u201d outside the city (BDAG 15-16 s.v. \u1f00\u03b3\u03c1\u03cc\u03c2 1).
sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark\u2019s audience."}, {"pk": 2850675, "translation": "NET", "book": 42, "chapter": 23, "verse": 27, "text": "A great number of the people followed him, among them women who were mourning and wailing for him.", "comment": "tn Or \u201cwho were beating their breasts,\u201d implying a ritualized form of mourning employed in Jewish funerals. See the note on the term \u201cwomen\u201d earlier in this verse.
sn The background of these women is disputed. Are they \u201cofficial\u201d mourners of Jesus\u2019 death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine."}, {"pk": 2850676, "translation": "NET", "book": 42, "chapter": 23, "verse": 28, "text": "But Jesus turned to them and said, \u201cDaughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.", "comment": "sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41\u201344) for this judgment of Jesus. Ironically, they mourn the wrong person \u2013 they should be mourning for themselves.
sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2850677, "translation": "NET", "book": 42, "chapter": 23, "verse": 29, "text": "For this is certain: The days are coming when they will say, \u2018Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!\u2019", "comment": "tn Grk \u201cFor behold.\u201d
tn Grk \u201cBlessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!\u201dsn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong."}, {"pk": 2850678, "translation": "NET", "book": 42, "chapter": 23, "verse": 30, "text": "Then they will begin to say to the mountains, \u2018Fall on us!\u2019 and to the hills, \u2018Cover us!\u2019", "comment": "sn The figure of crying out to the mountains \u2018Fall on us!\u2019 (appealing to creation itself to hide them from God\u2019s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
sn An allusion to Hos 10:8 (cf. Rev 6:16)."}, {"pk": 2850679, "translation": "NET", "book": 42, "chapter": 23, "verse": 31, "text": "For if such things are done when the wood is green, what will happen when it is dry?\u201d", "comment": "tn Grk \u201cif they do such things.\u201d The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation."}, {"pk": 2850680, "translation": "NET", "book": 42, "chapter": 23, "verse": 32, "text": "Two other criminals were also led away to be executed with him.", "comment": "tc The text reads either \u201ctwo other criminals\u201d or \u201cothers, two criminals.\u201d The first reading (found in \u00cc75 \u05d0 B) could be read as describing Jesus as a criminal, while the second (found in A C D L W \u0398 \u03a8 070 0250 \u00cb1,13 33 \u00cf) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37)."}, {"pk": 2850681, "translation": "NET", "book": 42, "chapter": 23, "verse": 33, "text": "So when they came to the place that is called \u201cThe Skull,\u201d they crucified him there, along with the criminals, one on his right and one on his left.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the conclusion of the preceding material.
sn See the note on crucify in 23:21.
sn The place that is called \u2018The Skull\u2019 (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek \u03ba\u03c1\u03b1\u03bd\u03af\u03bf\u03bd (kranion) is calvaria, from which the English word \u201cCalvary\u201d derives (cf. Luke 23:33 in the KJV)."}, {"pk": 2850682, "translation": "NET", "book": 42, "chapter": 23, "verse": 34, "text": "[But Jesus said, \u201cFather, forgive them, for they don\u2019t know what they are doing.\u201d] Then they threw dice to divide his clothes.", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Grk \u201ccast lots\u201d (probably by using marked pebbles or broken pieces of pottery). A modern equivalent \u201cthrew dice\u201d was chosen here because of its association with gambling.
sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
tc Many important mss (\u00cc75 \u05d01 B D* W \u0398 070 579 1241 pc sys sa) lack v. 34a. It is included in \u05d0*,2 (A) C D2 L \u03a8 0250 \u00cb1,(13) 33 \u00cf lat syc,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27\u201336), and it has a parallel in Stephen\u2019s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke\u2019s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation."}, {"pk": 2850683, "translation": "NET", "book": 42, "chapter": 23, "verse": 35, "text": "The people also stood there watching, but the rulers ridiculed him, saying, \u201cHe saved others. Let him save himself if he is the Christ of God, his chosen one!\u201d", "comment": "sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
tn This is a first class condition in the Greek text.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:11.
tn A figurative extension of the literal meaning \u201cto turn one\u2019s nose up at someone\u201d; here \u201cridicule, sneer at, show contempt for\u201d (L&N 33.409)."}, {"pk": 2850684, "translation": "NET", "book": 42, "chapter": 23, "verse": 36, "text": "The soldiers also mocked him, coming up and offering him sour wine,", "comment": "sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further."}, {"pk": 2850685, "translation": "NET", "book": 42, "chapter": 23, "verse": 37, "text": "and saying, \u201cIf you are the king of the Jews, save yourself!\u201d", "comment": "tn This is also a first class condition in the Greek text."}, {"pk": 2850686, "translation": "NET", "book": 42, "chapter": 23, "verse": 38, "text": "There was also an inscription over him, \u201cThis is the king of the Jews.\u201d", "comment": "sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners\u2019 point of view."}, {"pk": 2850687, "translation": "NET", "book": 42, "chapter": 23, "verse": 39, "text": "One of the criminals who was hanging there railed at him, saying, \u201cAren\u2019t you the Christ? Save yourself and us!\u201d", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:11.
tc Most mss (A C3 W \u0398 \u03a8 \u00cb1,13 33 \u00cf lat) read \u03b5\u1f30 \u03c3\u1f7a \u03b5\u1f36 (ei su ei, \u201cIf you are\u201d) here, while \u03bf\u1f50\u03c7\u1f76 \u03c3\u1f7a \u03b5\u1f36 (ouci su ei, \u201cAre you not\u201d) is found in overall better and earlier witnesses (\u00cc75 \u05d0 B C* L 070 1241 pc it). The \u201cif\u201d clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading. sn The question in Greek expects a positive reply and is also phrased with irony."}, {"pk": 2850688, "translation": "NET", "book": 42, "chapter": 23, "verse": 40, "text": "But the other rebuked him, saying, \u201cDon\u2019t you fear God, since you are under the same sentence of condemnation?", "comment": "tn The words \u201cof condemnation\u201d are not in the Greek text, but are implied.
tn The particle used here (\u03bf\u1f50\u03b4\u03ad, oude), which expects a positive reply, makes this a rebuke \u2013 \u201cYou should fear God and not speak!\u201d
tn Grk \u201cBut answering, the other rebuking him, said.\u201d This is somewhat redundant and has been simplified in the translation."}, {"pk": 2850689, "translation": "NET", "book": 42, "chapter": 23, "verse": 41, "text": "And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing wrong.\u201d", "comment": "sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime."}, {"pk": 2850690, "translation": "NET", "book": 42, "chapter": 23, "verse": 42, "text": "Then he said, \u201cJesus, remember me when you come in your kingdom.\u201d", "comment": "sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man\u2019s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc \u2021 The alternate readings of some mss make the reference to Jesus\u2019 coming clearer. \u201cInto your kingdom\u201d \u2013 with \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03bd (ei\" thn basileian), read by \u00cc75 B L \u2013 is a reference to his entering into God\u2019s presence at the right hand. \u201cIn your kingdom\u201d \u2013 with \u1f10\u03bd \u03c4\u1fc7 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u1fb3 (en th basileia), read by \u05d0 A C*,2 W \u0398 \u03a8 070 \u00cb1,13 33 \u00cf lat sy \u2013 looks at his return. It could be argued that the reading with \u03b5\u1f30\u03c2 is more in keeping with Luke\u2019s theology elsewhere, but the contrast with Jesus\u2019 reply, \u201cToday,\u201d slightly favors the reading \u201cin your kingdom.\u201d Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads \u201cThen he turned to the Lord and said to him, \u2018Remember me in the day of your coming.\u2019 Then the Lord said in reply to [him], \u2018Take courage; today you will be with me in paradise.\u2019\u201d This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss."}, {"pk": 2850691, "translation": "NET", "book": 42, "chapter": 23, "verse": 43, "text": "And Jesus said to him, \u201cI tell you the truth, today you will be with me in paradise.\u201d", "comment": "tn Grk \u201cTruly (\u1f00\u03bc\u1f75\u03bd, amhn), I say to you.\u201d
sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
tn Grk \u201che.\u201d
sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the \u201cthird heaven\u201d (2 Cor 12:2) as the place where God dwells."}, {"pk": 2850692, "translation": "NET", "book": 42, "chapter": 23, "verse": 44, "text": "It was now about noon, and darkness came over the whole land until three in the afternoon,", "comment": "tn Grk \u201cthe sixth hour.\u201d
tn Grk \u201cAnd it was.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201cuntil the ninth hour.\u201d"}, {"pk": 2850693, "translation": "NET", "book": 42, "chapter": 23, "verse": 45, "text": "because the sun\u2019s light failed. The temple curtain was torn in two.", "comment": "tc The wording \u201cthe sun\u2019s light failed\u201d is a translation of \u03c4\u03bf\u1fe6 \u1f21\u03bb\u03af\u03bf\u03c5 \u1f10\u03ba\u03bb\u03b9\u03c0\u03cc\u03bd\u03c4\u03bf\u03c2/ \u1f10\u03ba\u03bb\u03b5\u03af\u03c0\u03bf\u03bd\u03c4\u03bf\u03c2 (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them \u00cc75 \u05d0 B C*vid L 070 579 2542 pc) as well as several ancient versions. The majority of mss (A C3 [D] W \u0398 \u03a8 \u00cb1,13 \u00cf lat sy) have the flatter, less dramatic term, \u201cthe sun was darkened\u201d (\u1f10\u03c3\u03ba\u03bf\u03c4\u03af\u03c3\u03b8\u03b7, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke\u2019s statement the sun\u2019s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author\u2019s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (\u201cthe sun was darkened\u201d) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as \u201cthe sun\u2019s light failed\u201d) rather than as a technical term, \u201cthe sun was eclipsed.\u201d The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke\u2019s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading \u201cwas darkened\u201d shows up in the later and generally inferior witnesses does not bolster one\u2019s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. \u1f10\u03ba\u03bb\u03b5\u03af\u03c0\u03c9 notes that the verb is used in Hellenistic Greek \u201cOf the sun cease to shine.\u201d In MM it is argued that \u201cit seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = \u2018fail\u2019\u2026\u201d [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning \u201cfail,\u201d and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.
tn The referent of this term, \u03ba\u03b1\u03c4\u03b1\u03c0\u03ad\u03c4\u03b1\u03c3\u03bc\u03b1 (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, \u03ba\u03ac\u03bb\u03c5\u03bc\u03bc\u03b1 (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices."}, {"pk": 2850694, "translation": "NET", "book": 42, "chapter": 23, "verse": 46, "text": "Then Jesus, calling out with a loud voice, said, \u201cFather, into your hands I commit my spirit!\u201d And after he said this he breathed his last.", "comment": "sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus\u2019 trust instead."}, {"pk": 2850695, "translation": "NET", "book": 42, "chapter": 23, "verse": 47, "text": "Now when the centurion saw what had happened, he praised God and said, \u201cCertainly this man was innocent!\u201d", "comment": "sn See the note on the word centurion in 7:2.
tn Or \u201crighteous.\u201d It is hard to know whether \u201cinnocent\u201d or \u201crighteous\u201d is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other. sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion)."}, {"pk": 2850696, "translation": "NET", "book": 42, "chapter": 23, "verse": 48, "text": "And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.", "comment": "sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation."}, {"pk": 2850697, "translation": "NET", "book": 42, "chapter": 23, "verse": 49, "text": "And all those who knew Jesus stood at a distance, and the women who had followed him from Galilee saw these things.", "comment": "tn Technically the participle \u1f41\u03c1\u1ff6\u03c3\u03b1\u03b9 (Jorwsai) modifies only \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b5\u03c2 (gunaike\") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850698, "translation": "NET", "book": 42, "chapter": 23, "verse": 50, "text": "Now there was a man named Joseph who was a member of the council, a good and righteous man.", "comment": "tn Grk \u201ca councillor\u201d (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2850699, "translation": "NET", "book": 42, "chapter": 23, "verse": 51, "text": "(He had not consented to their plan and action.) He was from the Judean town of Arimathea, and was looking forward to the kingdom of God.", "comment": "tn Or \u201cJudean city\u201d; Grk \u201cfrom Arimathea, a city of the Jews.\u201d Here the expression \u201cof the Jews\u201d (\u1fbfI\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. \u1fbfI\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.c) and so has been translated \u201cJudean.\u201d
tn Or \u201cwaiting for.\u201d
sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus\u2019 burial all suggest otherwise.
tn Grk \u201cThis one.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
tc Several mss (\u05d0 C D L \u0394 \u03a8 070 \u00cb1,13 [579] 892 1424 2542 al) read the present participle \u03c3\u03c5\u03b3\u03ba\u03b1\u03c4\u03b1\u03c4\u03b9\u03b8\u03ad\u03bc\u03b5\u03bd\u03bf\u03c2 (sunkatatiqemeno\") instead of the perfect participle \u03c3\u03c5\u03b3\u03ba\u03b1\u03c4\u03b1\u03c4\u03b5\u03b8\u03b5\u03b9\u03bc\u03ad\u03bd\u03bf\u03c2 (sunkatateqeimeno\"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (\u00cc75 A B W \u0398 33 \u00cf), and is thus the preferred reading.sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial."}, {"pk": 2850700, "translation": "NET", "book": 42, "chapter": 23, "verse": 52, "text": "He went to Pilate and asked for the body of Jesus.", "comment": "sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43)."}, {"pk": 2850701, "translation": "NET", "book": 42, "chapter": 23, "verse": 53, "text": "Then he took it down, wrapped it in a linen cloth, and placed it in a tomb cut out of the rock, where no one had yet been buried.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, \u201cAnd after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.\u201d Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.tn Or \u201claid to rest.\u201d
tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
tn In the Greek text this pronoun (\u03b1\u1f50\u03c4\u03cc\u03bd, auton) is masculine, while the previous one (\u03b1\u1f50\u03c4\u03cc, auto) is neuter, referring to the body.
tn The term \u03c3\u03b9\u03bd\u03b4\u1f7d\u03bd (sindwn) can refer to a linen cloth used either for clothing or for burial."}, {"pk": 2850702, "translation": "NET", "book": 42, "chapter": 23, "verse": 54, "text": "It was the day of preparation and the Sabbath was beginning.", "comment": "tn Normally, \u201cdawning,\u201d but as the Jewish Sabbath begins at 6 p.m., \u201cbeginning\u201d is more appropriate.
sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath."}, {"pk": 2850703, "translation": "NET", "book": 42, "chapter": 23, "verse": 55, "text": "The women who had accompanied Jesus from Galilee followed, and they saw the tomb and how his body was laid in it.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2850704, "translation": "NET", "book": 42, "chapter": 23, "verse": 56, "text": "Then they returned and prepared aromatic spices and perfumes. On the Sabbath they rested according to the commandment.", "comment": "tn On this term see BDAG 140-41 s.v. \u1f04\u03c1\u03c9\u03bc\u03b1. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
tn Or \u201cointments.\u201d This was another type of perfumed oil.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850705, "translation": "NET", "book": 42, "chapter": 24, "verse": 1, "text": "Now on the first day of the week, at early dawn, the women went to the tomb, taking the aromatic spices they had prepared.", "comment": "sn The first day of the week is the day after the Sabbath.
tn On this term see BDAG 140-41 s.v. \u1f04\u03c1\u03c9\u03bc\u03b1. See also the note on \u201caromatic spices\u201d in 23:56.
tn Grk \u201cthey\u201d; the referent (the women mentioned in 23:55) has been specified in the translation for clarity."}, {"pk": 2850706, "translation": "NET", "book": 42, "chapter": 24, "verse": 2, "text": "They found that the stone had been rolled away from the tomb,", "comment": "sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
tn Here \u03b4\u03ad (de) has not been translated."}, {"pk": 2850707, "translation": "NET", "book": 42, "chapter": 24, "verse": 3, "text": "but when they went in, they did not find the body of the Lord Jesus.", "comment": "tc The translation follows the much better attested longer reading here, \u201cbody of the Lord Jesus\u201d (found in {\u00cc75 \u05d0 A B C L W \u0398 \u03a8 \u00cb1,13 33 565 700 \u00cf}), rather than simply \u201cthe body\u201d (found in D it) or \u201cthe body of Jesus\u201d (found in 579 1241 pc). Further, although this is the only time that \u201cLord Jesus\u201d occurs in Luke, it seems to be Luke\u2019s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke\u2019s more abbreviated style, did not take the resurrection into account.sn What they found was not what they expected \u2013 an empty tomb."}, {"pk": 2850708, "translation": "NET", "book": 42, "chapter": 24, "verse": 4, "text": "While they were perplexed about this, suddenly two men stood beside them in dazzling attire.", "comment": "sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
tn Grk \u201cAnd it happened that while.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cbewildered.\u201d The term refers to a high state of confusion and anxiety.
tn Grk \u201cbehold.\u201d"}, {"pk": 2850709, "translation": "NET", "book": 42, "chapter": 24, "verse": 5, "text": "The women were terribly frightened and bowed their faces to the ground, but the men said to them, \u201cWhy do you look for the living among the dead?", "comment": "tn Here \u03b4\u03ad (de) has not been translated.
tn Or \u201cThey were extremely afraid.\u201d
sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
tn Grk \u201cthey\u201d; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8)."}, {"pk": 2850710, "translation": "NET", "book": 42, "chapter": 24, "verse": 6, "text": "He is not here, but has been raised! Remember how he told you, while he was still in Galilee,", "comment": "sn While he was still in Galilee looks back to the beginning of Jesus\u2019 ministry. So the point is that this was announced long ago, and should come as no surprise.
tc The phrase \u201cHe is not here, but has been raised\u201d is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA27 places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.tn The verb here is passive (\u1f20\u03b3\u03ad\u03c1\u03b8\u03b7, hgerqh). This \u201cdivine passive\u201d (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus\u2019 exaltation: Luke 24:51; Acts 1:11, 22."}, {"pk": 2850711, "translation": "NET", "book": 42, "chapter": 24, "verse": 7, "text": "that the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.\u201d", "comment": "tn Here the infinitive \u1f00\u03bd\u03b1\u03c3\u03c4\u1fc6\u03bd\u03b1\u03b9 (anasthnai) is active rather than passive.
tn Grk \u201csaying that,\u201d but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: \u201cRemember how he told you, while he was still in Galilee: \u2018the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.\u2019\u201d
tn See Luke 9:22, 44; 13:33.
tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke\u2019s view [see Luke 9:22]) would have been men, the translation \u201csinful men\u201d for \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u1ff6\u03bd (anqrwpwn Jamartwlwn) is retained here.
sn See the note on crucify in 23:21."}, {"pk": 2850712, "translation": "NET", "book": 42, "chapter": 24, "verse": 8, "text": "Then the women remembered his words,", "comment": "sn On his words see Luke 9:22.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850713, "translation": "NET", "book": 42, "chapter": 24, "verse": 9, "text": "and when they returned from the tomb they told all these things to the eleven and to all the rest.", "comment": "sn Judas is now absent and \u201cthe twelve\u201d have now become \u201cthe eleven.\u201d Other disciples are also gathered with the remaining eleven."}, {"pk": 2850714, "translation": "NET", "book": 42, "chapter": 24, "verse": 10, "text": "Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told these things to the apostles.", "comment": "sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.
sn On Joanna see Luke 8:1\u20133."}, {"pk": 2850715, "translation": "NET", "book": 42, "chapter": 24, "verse": 11, "text": "But these words seemed like pure nonsense to them, and they did not believe them.", "comment": "sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection."}, {"pk": 2850716, "translation": "NET", "book": 42, "chapter": 24, "verse": 12, "text": "But Peter got up and ran to the tomb. He bent down and saw only the strips of linen cloth; then he went home, wondering what had happened.", "comment": "sn Peter\u2019s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.
sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. \u1f40\u03b8\u03cc\u03bd\u03b9\u03bf\u03bd).
tn Or \u201cwent away, wondering to himself.\u201d The prepositional phrase \u03c0\u03c1\u1f78\u03c2 \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd (pros Jeauton) can be understood with the preceding verb \u1f00\u03c0\u1fc6\u03bb\u03b8\u03b5\u03bd (aphlqen) or with the following participle \u03b8\u03b1\u03c5\u03bc\u03ac\u03b6\u03c9\u03bd (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).
tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in \u00cc75 and the rest of the ms tradition."}, {"pk": 2850717, "translation": "NET", "book": 42, "chapter": 24, "verse": 13, "text": "Now that very day two of them were on their way to a village called Emmaus, about seven miles from Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn These are disciples as they know about the empty tomb and do not know what to make of it all.
tn Grk \u201cAnd behold.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic. The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Grk \u201csixty stades\u201d or about 11 kilometers. A stade (\u03c3\u03c4\u03ac\u03b4\u03b9\u03bf\u03bd, stadion) was a unit of distance about 607 feet (187 meters) long."}, {"pk": 2850718, "translation": "NET", "book": 42, "chapter": 24, "verse": 14, "text": "They were talking to each other about all the things that had happened.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2850719, "translation": "NET", "book": 42, "chapter": 24, "verse": 15, "text": "While they were talking and debating these things, Jesus himself approached and began to accompany them", "comment": "tn Grk \u201cAnd it happened that while.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn This term suggests emotional dialogue and can thus be translated \u201cdebated.\u201d
tn The phrase \u201cthese things\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2850720, "translation": "NET", "book": 42, "chapter": 24, "verse": 16, "text": "(but their eyes were kept from recognizing him).", "comment": "tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
sn The two disciples will not be allowed to recognize Jesus until v. 31.
sn This parenthetical remark by the author is necessary so the reader will understand the account."}, {"pk": 2850721, "translation": "NET", "book": 42, "chapter": 24, "verse": 17, "text": "Then he said to them, \u201cWhat are these matters you are discussing so intently as you walk along?\u201d And they stood still, looking sad.", "comment": "tn Grk \u201cwords,\u201d but the term \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) can refer to \u201cmatters\u201d rather than only \u201cwords\u201d (BDAG 600 s.v. 1.a.\u03b5).
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn \u201cDiscussing so intently\u201d translates the reciprocal idea conveyed by \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03bb\u1f75\u03bb\u03bf\u03c5\u03c2 (pro\" allhlou\"). The term \u1f00\u03bd\u03c4\u03b9\u03b2\u03ac\u03bb\u03bb\u03c9 (antiballw), used only here in the NT, has the nuance of \u201carguing\u201d or \u201cdebating\u201d a point (the English idiom \u201cto exchange words\u201d also comes close)."}, {"pk": 2850722, "translation": "NET", "book": 42, "chapter": 24, "verse": 18, "text": "Then one of them, named Cleopas, answered him, \u201cAre you the only visitor to Jerusalem who doesn\u2019t know the things that have happened there in these days?\u201d", "comment": "sn There is irony and almost a sense of mocking disbelief as the question \u201cAre you the only visitor to Jerusalem who doesn\u2019t know the things that have happened there in these days?\u201d comes to Jesus; but, of course, the readers know what the travelers do not.
tn Grk \u201canswering him, said.\u201d This is redundant in English and has been simplified in the translation.
tn Grk \u201cin it\u201d (referring to the city of Jerusalem)."}, {"pk": 2850723, "translation": "NET", "book": 42, "chapter": 24, "verse": 19, "text": "He said to them, \u201cWhat things?\u201d \u201cThe things concerning Jesus the Nazarene,\u201d they replied, \u201ca man who, with his powerful deeds and words, proved to be a prophet before God and all the people;", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn This translates the Greek term \u1f00\u03bd\u1f75\u03c1 (anhr).
sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25\u201327; 9:35; 13:31\u201335."}, {"pk": 2850724, "translation": "NET", "book": 42, "chapter": 24, "verse": 20, "text": "and how our chief priests and rulers handed him over to be condemned to death, and crucified him.", "comment": "sn Handed him over is another summary of the passion like Luke 9:22.
sn See the note on crucify in 23:21."}, {"pk": 2850725, "translation": "NET", "book": 42, "chapter": 24, "verse": 21, "text": "But we had hoped that he was the one who was going to redeem Israel. Not only this, but it is now the third day since these things happened.", "comment": "sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
tn The imperfect verb looks back to the view that they held during Jesus\u2019 past ministry."}, {"pk": 2850726, "translation": "NET", "book": 42, "chapter": 24, "verse": 22, "text": "Furthermore, some women of our group amazed us. They were at the tomb early this morning,", "comment": "sn The account in 24:1\u201312 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation."}, {"pk": 2850727, "translation": "NET", "book": 42, "chapter": 24, "verse": 23, "text": "and when they did not find his body, they came back and said they had seen a vision of angels, who said he was alive.", "comment": "sn The men in dazzling attire mentioned in v. 4 are identified as angels here."}, {"pk": 2850728, "translation": "NET", "book": 42, "chapter": 24, "verse": 24, "text": "Then some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Here the pronoun \u03b1\u1f50\u03c4\u03cc\u03bd (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive."}, {"pk": 2850729, "translation": "NET", "book": 42, "chapter": 24, "verse": 25, "text": "So he said to them, \u201cYou foolish people \u2014 how slow of heart to believe all that the prophets have spoken!", "comment": "tn The word \u201cpeople\u201d is not in the Greek text, but is supplied to complete the interjection.
sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43\u201347 as well.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the disciples\u2019 inability to believe in Jesus\u2019 resurrection.
tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. \u1f10\u03c0\u03af 6.b.
tn Grk \u201cO,\u201d an interjection used both in address and emotion (BDAG 1101 s.v. 1)."}, {"pk": 2850730, "translation": "NET", "book": 42, "chapter": 24, "verse": 26, "text": "Wasn\u2019t it necessary for the Christ to suffer these things and enter into his glory?\u201d", "comment": "tn This Greek particle (\u03bf\u1f50\u03c7\u03af, ouci) expects a positive reply.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:11.
sn The statement Wasn\u2019t it necessary is a reference to the design of God\u2019s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25)."}, {"pk": 2850731, "translation": "NET", "book": 42, "chapter": 24, "verse": 27, "text": "Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cregarding,\u201d \u201cconcerning.\u201d \u201cWritten\u201d is implied by the mention of the scriptures in context; \u201csaid\u201d could also be used here, referring to the original utterances, but by now these things had been committed to writing.
sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last."}, {"pk": 2850732, "translation": "NET", "book": 42, "chapter": 24, "verse": 28, "text": "So they approached the village where they were going. He acted as though he wanted to go farther,", "comment": "sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay."}, {"pk": 2850733, "translation": "NET", "book": 42, "chapter": 24, "verse": 29, "text": "but they urged him, \u201cStay with us, because it is getting toward evening and the day is almost done.\u201d So he went in to stay with them.", "comment": "tn Grk \u201curged him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes, \u201csaying\u201d) has not been translated because it is redundant in contemporary English.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the disciples\u2019 request."}, {"pk": 2850734, "translation": "NET", "book": 42, "chapter": 24, "verse": 30, "text": "When he had taken his place at the table with them, he took the bread, blessed and broke it, and gave it to them.", "comment": "tn Grk \u201chad reclined at table,\u201d as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
tn Grk \u201cAnd it happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The pronoun \u201cit\u201d is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2850735, "translation": "NET", "book": 42, "chapter": 24, "verse": 31, "text": "At this point their eyes were opened and they recognized him. Then he vanished out of their sight.", "comment": "tn This pronoun is somewhat emphatic.
tn This translates a \u03ba\u03b1\u03af (kai, \u201cand\u201d) that has clear sequential force.
tn Here \u03b4\u03ad (de) has been translated as \u201cAt this point\u201d to indicate the implied sequence of events within the narrative. \u201cThen,\u201d which is normally used to indicate this, would be redundant with the following clause.
sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus."}, {"pk": 2850736, "translation": "NET", "book": 42, "chapter": 24, "verse": 32, "text": "They said to each other, \u201cDidn\u2019t our hearts burn within us while he was speaking with us on the road, while he was explaining the scriptures to us?\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn This question uses a Greek particle (\u03bf\u1f50\u03c7\u03af, ouci) that expects a positive reply.
tn This is a collective singular use of the term \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
tc \u2021 Most mss have the phrase \u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd (en Jhmin, \u201cwithin us\u201d) after \u03bf\u1f50\u03c7\u1f76 \u1f21 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 \u1f21\u03bc\u1ff6\u03bd \u03ba\u03b1\u03b9\u03bf\u03bc\u03ad\u03bd\u03b7 \u1f26\u03bd (ouci Jh kardia Jhmwn kaiomenh hn, \u201cDidn\u2019t our hearts burn\u201d). The phrase \u201cwithin us\u201d is lacking in some early mss (\u00cc75 B D c e sys,c). These early witnesses could have overlooked the words, since there are several occurrences of \u1f21\u03bc\u1fd6\u03bd in the context. But it seems likely that other scribes wanted to clarify the abrupt expression \u201cDidn\u2019t our hearts burn,\u201d even as the translation has done here. NA27 includes the words in brackets, indicating doubts as to their authenticity.sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
tn Grk \u201copening\u201d (cf. Acts 17:3)."}, {"pk": 2850737, "translation": "NET", "book": 42, "chapter": 24, "verse": 33, "text": "So they got up that very hour and returned to Jerusalem. They found the eleven and those with them gathered together", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the Lord\u2019s appearance to them."}, {"pk": 2850738, "translation": "NET", "book": 42, "chapter": 24, "verse": 34, "text": "and saying, \u201cThe Lord has really risen, and has appeared to Simon!\u201d", "comment": "sn The Lord\u2026has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
tn Here the word \u201cand\u201d has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this."}, {"pk": 2850739, "translation": "NET", "book": 42, "chapter": 24, "verse": 35, "text": "Then they told what had happened on the road, and how they recognized him when he broke the bread.", "comment": "sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women\u2019s report.
tn Grk \u201chow he was made known to them\u201d; or \u201chow he was recognized by them.\u201d Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style."}, {"pk": 2850740, "translation": "NET", "book": 42, "chapter": 24, "verse": 36, "text": "While they were saying these things, Jesus himself stood among them and said to them, \u201cPeace be with you.\u201d", "comment": "tc The words \u201cand said to them, \u2018Peace be with you\u2019\u201d are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in \u00cc75 and the rest of the ms tradition, and should be considered an original part of Luke.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850741, "translation": "NET", "book": 42, "chapter": 24, "verse": 37, "text": "But they were startled and terrified, thinking they saw a ghost.", "comment": "sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.
tc This is not a reference to \u201ca phantom\u201d as read by the Western ms D. For \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (pneuma) having the force of \u201cghost,\u201d or \u201can independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,\u201d see BDAG 833-34 s.v. \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 4."}, {"pk": 2850742, "translation": "NET", "book": 42, "chapter": 24, "verse": 38, "text": "Then he said to them, \u201cWhy are you frightened, and why do doubts arise in your hearts?", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
tn Or \u201cdisturbed,\u201d \u201ctroubled.\u201d
tn The expression here is an idiom; see BDAG 58 s.v. \u1f00\u03bd\u03b1\u03b2\u03b1\u03af\u03bd\u03c9 2. Here \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 (kardia) is a collective singular; the expression has been translated as plural in English.sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection."}, {"pk": 2850743, "translation": "NET", "book": 42, "chapter": 24, "verse": 39, "text": "Look at my hands and my feet; it\u2019s me! Touch me and see; a ghost does not have flesh and bones like you see I have.\u201d", "comment": "tn See tc note on \u201cghost\u201d in v. 37.
tn Grk \u201cthat it is I myself.\u201d"}, {"pk": 2850744, "translation": "NET", "book": 42, "chapter": 24, "verse": 40, "text": "When he had said this, he showed them his hands and his feet.", "comment": "tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including \u00cc75, and should thus be regarded as an original part of Luke\u2019s Gospel."}, {"pk": 2850745, "translation": "NET", "book": 42, "chapter": 24, "verse": 41, "text": "And while they still could not believe it (because of their joy) and were amazed, he said to them, \u201cDo you have anything here to eat?\u201d", "comment": "sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.
sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26."}, {"pk": 2850746, "translation": "NET", "book": 42, "chapter": 24, "verse": 42, "text": "So they gave him a piece of broiled fish,", "comment": "tn Here \u03b4\u03ad (de) has been translated as \u201cso\u201d to indicate the implied result of Jesus\u2019 request for food."}, {"pk": 2850747, "translation": "NET", "book": 42, "chapter": 24, "verse": 43, "text": "and he took it and ate it in front of them."}, {"pk": 2850748, "translation": "NET", "book": 42, "chapter": 24, "verse": 44, "text": "Then he said to them, \u201cThese are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative.
sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10."}, {"pk": 2850749, "translation": "NET", "book": 42, "chapter": 24, "verse": 45, "text": "Then he opened their minds so they could understand the scriptures,", "comment": "sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind."}, {"pk": 2850750, "translation": "NET", "book": 42, "chapter": 24, "verse": 46, "text": "and said to them, \u201cThus it stands written that the Christ would suffer and would rise from the dead on the third day,", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus\u2019 ministry, the scripture, and what disciples would be doing as they declared the Lord risen."}, {"pk": 2850751, "translation": "NET", "book": 42, "chapter": 24, "verse": 47, "text": "and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem.", "comment": "sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
sn Beginning from Jerusalem. See Acts 2, which is where it all starts.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn To all nations. The same Greek term (\u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7, ta eqnh) may be translated \u201cthe Gentiles\u201d or \u201cthe nations.\u201d The hope of God in Christ was for all the nations from the beginning.
tn Or \u201cpreached,\u201d \u201cannounced.\u201d"}, {"pk": 2850752, "translation": "NET", "book": 42, "chapter": 24, "verse": 48, "text": "You are witnesses of these things.", "comment": "sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8."}, {"pk": 2850753, "translation": "NET", "book": 42, "chapter": 24, "verse": 49, "text": "And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high.\u201d", "comment": "tn Grk \u201cthe promise of my Father,\u201d with \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2 (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15\u201318). The promise is rooted in Jer 31:31 and Ezek 36:26.
sn The city refers to Jerusalem.
sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11\u201312; 21:12\u201315. The difference the Spirit makes can be seen in Peter (compare Luke 22:54\u201362 with Acts 2:14\u201341).
tn Grk \u201csending on you.\u201d"}, {"pk": 2850754, "translation": "NET", "book": 42, "chapter": 24, "verse": 50, "text": "Then Jesus led them out as far as Bethany, and lifting up his hands, he blessed them.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
tn Here \u03b4\u03ad (de) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the narrative."}, {"pk": 2850755, "translation": "NET", "book": 42, "chapter": 24, "verse": 51, "text": "Now during the blessing he departed and was taken up into heaven.", "comment": "tn Grk \u201cwhile he blessed them.\u201d
tn Grk \u201cAnd it happened that while.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201che departed from them.\u201d
tc The reference to the ascension (\u201cand was taken up into heaven\u201d) is lacking in \u05d0* D it sys, but it is found in \u00cc75 and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke\u2019s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.tn For the translation of \u1f00\u03bd\u03b5\u03c6\u03ad\u03c1\u03b5\u03c4\u03bf (anefereto) as \u201cwas taken up\u201d see BDAG 75 s.v. \u1f00\u03bd\u03b1\u03c6\u03ad\u03c1\u03c9 1.sn There is great debate whether this event equals Acts 1:9\u201311 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague."}, {"pk": 2850756, "translation": "NET", "book": 42, "chapter": 24, "verse": 52, "text": "So they worshiped him and returned to Jerusalem with great joy,", "comment": "sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of Jesus\u2019 ascension and the concluding summary of Luke\u2019s Gospel."}, {"pk": 2850757, "translation": "NET", "book": 42, "chapter": 24, "verse": 53, "text": "and were continually in the temple courts blessing God.", "comment": "tc The Western text (D it) has \u03b1\u1f30\u03bd\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (ainounte\", \u201cpraising\u201d) here, while the Alexandrian mss (\u00cc75 \u05d0 B C* L) have \u03b5\u1f50\u03bb\u03bf\u03b3\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (eulogounte\", \u201cblessing\u201d). Most mss, especially the later Byzantine mss, evidently combine these two readings with \u03b1\u1f30\u03bd\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u1f76 \u03b5\u1f50\u03bb\u03bf\u03b3\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (A C2 W \u0398 \u03a8 \u00cb1,13 33 \u00cf lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for \u03b5\u1f50\u03bb\u03bf\u03b3\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2.
tn Grk \u201cin the temple.\u201dsn Luke\u2019s gospel story proper ends where it began, in the temple courts (Luke 1:4\u201322). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.
tc The majority of Greek mss, some of which are important witnesses (A B C2 \u0398 \u03a8 \u00cb13 \u00cf lat), add \u201cAmen\u201d to note the Gospel\u2019s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (\u00cc75 \u05d0 C* D L W 1 33 pc it co ), it is evidently not original."}, {"pk": 2850758, "translation": "NET", "book": 43, "chapter": 1, "verse": 1, "text": "In the beginning was the Word, and the Word was with God, and the Word was fully God.", "comment": "tn The preposition \u03c0\u03c1\u03cc\u03c2 (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, \u201c\u03a0\u03c1\u03cc\u03c2 \u2026means more than \u03bc\u03b5\u03c4\u03ac or \u03c0\u03b1\u03c1\u03ac, and is regularly employed in expressing the presence of one person with another\u201d (\u201cThe Gospel of St. John,\u201d The Expositor\u2019s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
sn In the beginning. The search for the basic \u201cstuff\u201d out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of \u201cWhat is the process by which the secondary things came out of the primary one (or ones)?,\u201d or in Aristotelian terminology, \u201cWhat is the \u2018beginning\u2019 (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?\u201d In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. \u1f00\u03c1\u03c7\u1f75 3 lists a major category of meaning as \u201cthe first cause.\u201d For John, the words \u201cIn the beginning\u201d are most likely a conscious allusion to the opening words of Genesis \u2013 \u201cIn the beginning.\u201d Other concepts which occur prominently in Gen 1 are also found in John\u2019s prologue: \u201clife\u201d (1:4) \u201clight\u201d (1:4) and \u201cdarkness\u201d (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between \u201cphysical\u201d and \u201cspiritual\u201d; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John\u2019s \u201cspiritual\u201d emphasis, the \u201cphysical\u201d re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20\u201321 on the aftermath of Jesus\u2019 own resurrection.)
tn Or \u201cand what God was the Word was.\u201d Colwell\u2019s Rule is often invoked to support the translation of \u03b8\u03b5\u03cc\u03c2 (qeos) as definite (\u201cGod\u201d) rather than indefinite (\u201ca god\u201d) here. However, Colwell\u2019s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell\u2019s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering \u201cthe word was God.\u201d From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous \u03b8\u03b5\u03cc\u03c2 in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English \u201cthe Word was divine\u201d (Moffatt) does not quite catch the meaning since \u201cdivine\u201d as a descriptive term is not used in contemporary English exclusively of God. The translation \u201cwhat God was the Word was\u201d is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by \u201cwhat God was the Word was\u201d would not be understood by many contemporary readers. Thus the translation \u201cthe Word was fully God\u201d was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which \u201cbecame flesh and took up residence among us\u201d in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, \u201cthe Word was with God,\u201d shows that the Logos is distinct in person from God the Father.sn And the Word was fully God. John\u2019s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (\u201cThe Father and I are one\u201d), 17:11 (\u201cso that they may be one just as we are one\u201d), and 8:58 (\u201cbefore Abraham came into existence, I am\u201d). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, \u201cthe Word was with God\u201d); rather it affirms that the Word and God are one in essence."}, {"pk": 2850759, "translation": "NET", "book": 43, "chapter": 1, "verse": 2, "text": "The Word was with God in the beginning.", "comment": "tn Grk \u201cHe\u201d; the referent (the Word) has been specified in the translation for clarity."}, {"pk": 2850760, "translation": "NET", "book": 43, "chapter": 1, "verse": 3, "text": "All things were created by him, and apart from him not one thing was created that has been created.", "comment": "tn Or \u201cmade\u201d; Grk \u201ccame into existence.\u201d
tn Or \u201cmade\u201d; Grk \u201cnothing came into existence.\u201d
tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (\u00cc66,75* \u05d0* A B \u0394 al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (\u00cc75c C D L Ws 050* pc). NA25 placed the phrase in v. 3; NA26 moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (\u201cEine Untersuchung zu Johannes 1, 3-4. \u00dcber die Bedeutung eines Punktes,\u201d ZNW 59 [1968]: 174-209). He sought to prove that the attribution of \u1f43 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase \u1f43 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with \u1f43 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd included \u201care almost impossibly clumsy\u201d (St. John, 157): \u201cThat which came into being \u2013 in it the Word was life\u201d; \u201cThat which came into being \u2013 in the Word was its life.\u201d The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with \u1f10\u03bd (en); (2) he repeats frequently (\u201cnothing was created that has been created\u201d); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, \u1f43 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.tn Or \u201cmade\u201d; Grk \u201cthat has come into existence.\u201d"}, {"pk": 2850761, "translation": "NET", "book": 43, "chapter": 1, "verse": 4, "text": "In him was life, and the life was the light of mankind.", "comment": "tn John uses \u03b6\u03c9\u1f75 (zwh) 37 times: 17 times it occurs with \u03b1\u1f30\u1f7d\u03bd\u03b9\u03bf\u03c2 (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that \u201ceternal\u201d life is meant. The two uses in 1:4, if they do not refer to \u201ceternal\u201d life, would be the only exceptions. (Also 1 John uses \u03b6\u03c9\u1f75 13 times, always of \u201ceternal\u201d life.)sn An allusion to Ps 36:9, which gives significant OT background: \u201cFor with you is the fountain of life; In your light we see light.\u201d In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John\u2019s Gospel.
tn Or \u201chumanity\u201d; Grk \u201cof men\u201d (but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 [anqrwpo\"] is used in a generic sense here, not restricted to males only, thus \u201cmankind,\u201d \u201chumanity\u201d)."}, {"pk": 2850762, "translation": "NET", "book": 43, "chapter": 1, "verse": 5, "text": "And the light shines on in the darkness, but the darkness has not mastered it.", "comment": "tn Grk \u201cand,\u201d but the context clearly indicates a contrast, so this has been translated as an adversative use of \u03ba\u03b1\u03af (kai).
tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, \u201cshines on\u201d). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.
sn The author now introduces what will become a major theme of John\u2019s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, \u201c1 John and the Qumran Scrolls,\u201d BTB 8 (1978): 117-25.
tn Or \u201ccomprehended it,\u201d or \u201covercome it.\u201d The verb \u03ba\u03b1\u03c4\u03ad\u03bb\u03b1\u03b2\u03b5\u03bd (katelaben) is not easy to translate. \u201cTo seize\u201d or \u201cto grasp\u201d is possible, but this also permits \u201cto grasp with the mind\u201d in the sense of \u201cto comprehend\u201d (esp. in the middle voice). This is probably another Johannine double meaning \u2013 one does not usually think of darkness as trying to \u201cunderstand\u201d light. For it to mean this, \u201cdarkness\u201d must be understood as meaning \u201ccertain people,\u201d or perhaps \u201chumanity\u201d at large, darkened in understanding. But in John\u2019s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or \u2018sphere\u2019 in which people find themselves: \u201cThey loved darkness rather than light\u201d (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness \u201covertake/overcome\u201d them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to \u201cunderstand (comprehend)\u201d the light, but represents the forces of evil which seek to \u201covercome (conquer)\u201d it. The English verb \u201cto master\u201d may be used in both sorts of contexts, as \u201che mastered his lesson\u201d and \u201che mastered his opponent.\u201d"}, {"pk": 2850763, "translation": "NET", "book": 43, "chapter": 1, "verse": 6, "text": "A man came, sent from God, whose name was John.", "comment": "sn John refers to John the Baptist."}, {"pk": 2850764, "translation": "NET", "book": 43, "chapter": 1, "verse": 7, "text": "He came as a witness to testify about the light, so that everyone might believe through him.", "comment": "tn Grk \u201call.\u201d
tn Or \u201cto bear witness.\u201d
tn Grk \u201ccame for a testimony.\u201dsn Witness is also one of the major themes of John\u2019s Gospel. The Greek verb \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9 (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03b1 (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark)."}, {"pk": 2850765, "translation": "NET", "book": 43, "chapter": 1, "verse": 8, "text": "He himself was not the light, but he came to testify about the light.", "comment": "tn Or \u201cto bear witness.\u201d"}, {"pk": 2850766, "translation": "NET", "book": 43, "chapter": 1, "verse": 9, "text": "The true light, who gives light to everyone, was coming into the world.", "comment": "tn Grk \u201cevery man\u201d (but in a generic sense, \u201cevery person,\u201d or \u201cevery human being\u201d).
tn Or \u201cHe was the true light, who gives light to everyone who comes into the world.\u201d The participle \u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd (ercomenon) may be either (1) neuter nominative, agreeing with \u03c4\u1f78 \u03c6\u1ff6\u03c2 (to fw\"), or (2) masculine accusative, agreeing with \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd (anqrwpon). Option (1) results in a periphrastic imperfect with \u1f26\u03bd (hn), \u1f26\u03bd \u03c4\u1f78 \u03c6\u1ff6\u03c2\u2026 \u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, referring to the incarnation. Option (2) would have the participle modifying \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd and referring to the true light as enlightening \u201cevery man who comes into the world.\u201d Option (2) has some rabbinic parallels: The phrase \u201call who come into the world\u201d is a fairly common expression for \u201cevery man\u201d (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as \u201ccoming into the world\u201d (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: \u1f10\u03b3\u1f7c \u03c6\u1ff6\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd \u1f10\u03bb\u1f75\u03bb\u03c5\u03b8\u03b1 (egw fw\" ei\" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.sn In v. 9 the world (\u03ba\u03cc\u03c3\u03bc\u03bf\u03c2, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (\u1f41 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2 \u03bf\u1f57\u03c4\u03bf\u03c2, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase \u201cthis present age\u201d (\u1f41 \u03b1\u1f30\u1f7d\u03bd \u03bf\u1f57\u03c4\u03bf\u03c2, Jo aiwn Joutos) and contrasted with \u201cthe world to come.\u201d For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world."}, {"pk": 2850767, "translation": "NET", "book": 43, "chapter": 1, "verse": 10, "text": "He was in the world, and the world was created by him, but the world did not recognize him.", "comment": "tn Or \u201cwas made\u201d; Grk \u201ccame into existence.\u201d
tn Grk \u201cand,\u201d but in context this is an adversative use of \u03ba\u03b1\u03af (kai) and is thus translated \u201cbut.\u201d
tn Or \u201cknow.\u201d"}, {"pk": 2850768, "translation": "NET", "book": 43, "chapter": 1, "verse": 11, "text": "He came to what was his own, but his own people did not receive him.", "comment": "sn His own people did not receive him. There is a subtle irony here: When the \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) came into the world, he came to his own (\u03c4\u1f70 \u1f34\u03b4\u03b9\u03b1, ta idia, literally \u201chis own things\u201d) and his own people (\u03bf\u1f31 \u1f34\u03b4\u03b9\u03bf\u03b9, Joi idioi), who should have known and received him, but they did not. This time John does not say that \u201chis own\u201d did not know him, but that they did not receive him (\u03c0\u03b1\u03c1\u03ad\u03bb\u03b1\u03b2\u03bf\u03bd, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
tn Grk \u201cto his own things.\u201d
tn Grk \u201cand,\u201d but in context this is an adversative use of \u03ba\u03b1\u03af (kai) and is thus translated \u201cbut.\u201d
tn \u201cPeople\u201d is not in the Greek text but is implied."}, {"pk": 2850769, "translation": "NET", "book": 43, "chapter": 1, "verse": 12, "text": "But to all who have received him \u2014 those who believe in his name \u2014 he has given the right to become God\u2019s children", "comment": "tn On the use of the \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 + \u03b5\u1f30\u03c2 (pisteuw + ei\") construction in John: The verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, \u201cBelieving and Everlasting Life \u2013 A Johannine Inquiry,\u201d ExpTim 64 [1952/53]: 50-52). John uses \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing \u201cin\u201d Christ\u201d (\u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 + \u03b5\u1f30\u03c2 + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to \u201ctrust\u201d himself to certain individuals). Of these, the most significant is the use of \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 with \u03b5\u1f30\u03c2 + accusative. It is not unlike the Pauline \u1f10\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: \u201c\u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03b5\u03b9\u03bd with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase \u2013 an element integral to the primitive Christian conception of faith in Christ \u2013 needed to be otherwise expressed\u201d (The Interpretation of the Fourth Gospel, 183)."}, {"pk": 2850770, "translation": "NET", "book": 43, "chapter": 1, "verse": 13, "text": "\u2014 children not born by human parents or by human desire or a husband\u2019s decision, but by God.", "comment": "tn Or \u201cof the will of the flesh.\u201d The phrase \u03bf\u1f50\u03b4\u1f72 \u1f10\u03ba \u03b8\u03b5\u03bb\u1f75\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c3\u03b1\u03c1\u03ba\u03cc\u03c2 (oude ek qelhmato\" sarko\") is more clearly a reference to sexual desire, but it should be noted that \u03c3\u03ac\u03c1\u03be (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) became \u03c3\u03ac\u03c1\u03be.
tn The third phrase, \u03bf\u1f50\u03b4\u1f72 \u1f10\u03ba \u03b8\u03b5\u03bb\u1f75\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f00\u03bd\u03b4\u03c1\u03cc\u03c2 (oude ek qelhmato\" andros), means much the same as the second one. The word here (\u1f00\u03bd\u03b7\u03c1, anhr) is often used for a husband, resulting in the translation \u201cor a husband\u2019s decision,\u201d or more generally, \u201cor of any human volition whatsoever.\u201d L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).
tn The Greek term translated \u201cborn\u201d here also involves conception.
tn Grk \u201cof blood(s).\u201d The plural \u03b1\u1f31\u03bc\u03ac\u03c4\u03c9\u03bd (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: \u201cin the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.\u201d In John 1:13, the plural \u03b1\u1f31\u03bc\u03ac\u03c4\u03c9\u03bd may imply the action of both parents. It may also refer to the \u201cgenetic\u201d contribution of both parents, and so be equivalent to \u201chuman descent\u201d (see BDAG 26 s.v. \u03b1\u1f37\u03bc\u03b1 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact \u2018begotten\u2019 by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
tn Or \u201cman\u2019s.\u201d"}, {"pk": 2850771, "translation": "NET", "book": 43, "chapter": 1, "verse": 14, "text": "Now the Word became flesh and took up residence among us. We saw his glory \u2014 the glory of the one and only, full of grace and truth, who came from the Father.", "comment": "tn This looks at the Word incarnate in humility and weakness; the word \u03c3\u03ac\u03c1\u03be (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with \u201cand,\u201d but English style generally does not.
tn Or \u201cof the unique one.\u201d Although this word is often translated \u201conly begotten,\u201d such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham\u2019s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means \u201cone-of-a-kind\u201d and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God\u2019s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
tn Grk \u201cand we saw.\u201d
tn Grk \u201cand tabernacled.\u201dsn The Greek word translated took up residence (\u03c3\u03ba\u03b7\u03bd\u03cc\u03c9, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God\u2019s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19\u201321. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth \u2013 the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John\u2019s Gospel."}, {"pk": 2850772, "translation": "NET", "book": 43, "chapter": 1, "verse": 15, "text": "John testified about him and shouted out, \u201cThis one was the one about whom I said, \u2018He who comes after me is greater than I am, because he existed before me.\u2019\u201d", "comment": "tn Grk \u201cand shouted out saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant is English and has not been translated.
sn John refers to John the Baptist.
tn Or \u201cbore witness.\u201d
tn Or \u201chas a higher rank than I.\u201d"}, {"pk": 2850773, "translation": "NET", "book": 43, "chapter": 1, "verse": 16, "text": "For we have all received from his fullness one gracious gift after another.", "comment": "tn Grk \u201cfor from his fullness we have all received, and grace upon grace.\u201d The meaning of the phrase \u03c7\u03ac\u03c1\u03b9\u03bd \u1f00\u03bd\u03c4\u1f76 \u03c7\u03ac\u03c1\u03b9\u03c4\u03bf\u03c2 (carin anti carito\") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace \u201con top of\u201d grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: \u201cNow therefore, I pray you, if I have found \u03c7\u03ac\u03c1\u03b9\u03c2 (LXX) in your sight, let me know your ways, that I may know you, so that I may find \u03c7\u03ac\u03c1\u03b9\u03c2 (LXX) in your sight.\u201d Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (\u201cThe Johannine Prologue and the Messianic Secret,\u201d NTS 21 [1974/75]: 53).sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist\u2019s. Most modern commentators take them as the words of the author."}, {"pk": 2850774, "translation": "NET", "book": 43, "chapter": 1, "verse": 17, "text": "For the law was given through Moses, but grace and truth came about through Jesus Christ.", "comment": "tn \u201cBut\u201d is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 \u00a7305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT)."}, {"pk": 2850775, "translation": "NET", "book": 43, "chapter": 1, "verse": 18, "text": "No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known.", "comment": "tn Grk \u201chim\u201d; the referent (God) has been specified in the translation for clarity.
sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, \u201cThe one who has seen me has seen the Father.\u201d
tc The textual problem \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03b8\u03b5\u03cc\u03c2 (monogenh\" qeo\", \u201cthe only God\u201d) versus \u1f41 \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03c5\u1f31\u03cc\u03c2 (Jo monogenh\" Juio\", \u201cthe only son\u201d) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read \u03b8\u03b5\u03cc\u03c2 or \u03c5\u1f31\u03cc\u03c2. The majority of mss, especially the later ones (A C3 \u0398 \u03a8 \u00cb1,13 \u00cf lat), read \u1f41 \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03c5\u1f31\u03cc\u03c2. \u00cc75 \u05d01 33 pc have \u1f41 \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03b8\u03b5\u03cc\u03c2, while the anarthrous \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03b8\u03b5\u03cc\u03c2 is found in \u00cc66 \u05d0* B C* L pc. The articular \u03b8\u03b5\u03cc\u03c2 is almost certainly a scribal emendation to the anarthrous \u03b8\u03b5\u03cc\u03c2, for \u03b8\u03b5\u03cc\u03c2 without the article is a much harder reading. The external evidence thus strongly supports \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03b8\u03b5\u03cc\u03c2. Internally, although \u03c5\u1f31\u03cc\u03c2 fits the immediate context more readily, \u03b8\u03b5\u03cc\u03c2 is much more difficult. As well, \u03b8\u03b5\u03cc\u03c2 also explains the origin of the other reading (\u03c5\u1f31\u03cc\u03c2), because it is difficult to see why a scribe who found \u03c5\u1f31\u03cc\u03c2 in the text he was copying would alter it to \u03b8\u03b5\u03cc\u03c2. Scribes would naturally change the wording to \u03c5\u1f31\u03cc\u03c2 however, since \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03c5\u1f31\u03cc\u03c2 is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But \u03b8\u03b5\u03cc\u03c2 as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word \u03b8\u03b5\u03cc\u03c2 as in apposition to \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f75\u03c2, and the participle \u1f41 \u1f64\u03bd (Jo wn) as in apposition to \u03b8\u03b5\u03cc\u03c2, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: \u201cwhen is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?\u201d This, however, is an overstatement. First, as Ehrman admits, \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f75\u03c2 in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f75\u03c2 is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f75\u03c2 alone, without \u03c5\u1f31\u03cc\u03c2, can mean \u201conly son,\u201d \u201cunique son,\u201d \u201cunique one,\u201d etc. (see 1:14). Furthermore, \u03b8\u03b5\u03cc\u03c2 is anarthrous. As such it carries qualitative force much like it does in 1:1c, where \u03b8\u03b5\u1f78\u03c2 \u1f26\u03bd \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 (qeo\" hn Jo logo\") means \u201cthe Word was fully God\u201d or \u201cthe Word was fully of the essence of deity.\u201d Finally, \u1f41 \u1f64\u03bd occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.tn Or \u201cThe unique one.\u201d For the meaning of \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f75\u03c2 (monogenh\") see the note on \u201cone and only\u201d in 1:14.
tn Grk \u201cin the bosom of\u201d (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. \u03ba\u03cc\u03bb\u03c0\u03bf\u03c2 1)."}, {"pk": 2850776, "translation": "NET", "book": 43, "chapter": 1, "verse": 19, "text": "Now this was John\u2019s testimony when the Jewish leaders sent priests and Levites from Jerusalem to ask him, \u201cWho are you?\u201d", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbfI\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.)
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic. Greek style often begins sentences or clauses with \u201cand,\u201d but English style generally does not.
tn Grk \u201cis.\u201d
sn John\u2019s refers to John the Baptist.
tn Or \u201cwitness.\u201dsn John the Baptist\u2019s testimony seems to take place over 3 days: day 1, John\u2019s testimony about his own role is largely negative (1:19\u201328); day 2, John gives positive testimony about who Jesus is (1:29\u201334); day 3, John sends his own disciples to follow Jesus (1:35\u201340).
tc \u2021 Several important witnesses have \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03cc\u03bd (pro\" auton, \u201cto him\u201d) either here (B C* 33 892c al it) or after \u201cLevites\u201d (\u00cc66c vid A \u0398 \u03a8 \u00cb13 579 al lat), while the earliest mss as well as the majority of mss (\u00cc66*,75 \u05d0 C3 L Ws \u00cb1 \u00cf) lack the phrase. On the one hand, \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03cc\u03bd could be perceived as redundant since \u03b1\u1f50\u03c4\u03cc\u03bd is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03cc\u03bd and the fact that this phrase rather than the latter \u03b1\u1f50\u03c4\u03cc\u03bd is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA27 has \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03cc\u03bd in brackets, indicating doubt as to the phrase\u2019s authenticity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn \u201cWho are you?\u201d No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God\u2019s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26\u201327). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was."}, {"pk": 2850777, "translation": "NET", "book": 43, "chapter": 1, "verse": 20, "text": "He confessed \u2014 he did not deny but confessed \u2014 \u201cI am not the Christ!\u201d", "comment": "tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn \u201cI am not the Christ.\u201d A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John\u2019s followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however \u2013 but Luke 3:15 indicates some wondered. Concerning the Christ, the term \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (cristos) was originally an adjective (\u201canointed\u201d), developing in LXX into a substantive (\u201can anointed one\u201d), then developing still further into a technical generic term (\u201cthe anointed one\u201d). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus\u2019 last name."}, {"pk": 2850778, "translation": "NET", "book": 43, "chapter": 1, "verse": 21, "text": "So they asked him, \u201cThen who are you? Are you Elijah?\u201d He said, \u201cI am not!\u201d \u201cAre you the Prophet?\u201d He answered, \u201cNo!\u201d", "comment": "tn Grk \u201cWhat then?\u201d (an idiom).
sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist\u2019s denial here (\u201cI am not\u201d) with Jesus\u2019 statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John\u2019s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence \u2013 that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14\u201316 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah \u2013 probably because he did not see himself as Elijah. But Jesus\u2019 remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah \u2013 John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John\u2019s account and that of the synoptic gospels: \u201cWe have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?\u201d (The Phenomenon of the New Testament [SBT], 70).
sn The Prophet is a reference to the \u201cprophet like Moses\u201d of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet."}, {"pk": 2850779, "translation": "NET", "book": 43, "chapter": 1, "verse": 22, "text": "Then they said to him, \u201cWho are you? Tell us so that we can give an answer to those who sent us. What do you say about yourself?\u201d", "comment": "tn The words \u201cTell us\u201d are not in the Greek but are implied."}, {"pk": 2850780, "translation": "NET", "book": 43, "chapter": 1, "verse": 23, "text": "John said, \u201cI am the voice of one shouting in the wilderness, \u2018Make straight the way for the Lord,\u2019 as Isaiah the prophet said.\u201d", "comment": "tn Grk \u201cHe\u201d; the referent (John the Baptist) has been specified in the translation for clarity.
sn A quotation from Isa 40:3.
sn This call to \u201cmake straight\u201d is probably an allusion to preparation through repentance."}, {"pk": 2850781, "translation": "NET", "book": 43, "chapter": 1, "verse": 24, "text": "(Now they had been sent from the Pharisees. )", "comment": "sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
sn This is a parenthetical note by the author."}, {"pk": 2850782, "translation": "NET", "book": 43, "chapter": 1, "verse": 25, "text": "So they asked John, \u201cWhy then are you baptizing if you are not the Christ, nor Elijah, nor the Prophet?\u201d", "comment": "tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
tn Grk \u201cAnd they asked him, and said to him\u201d; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to \u201cSo they asked John.\u201d"}, {"pk": 2850783, "translation": "NET", "book": 43, "chapter": 1, "verse": 26, "text": "John answered them, \u201cI baptize with water. Among you stands one whom you do not recognize,", "comment": "tn Or \u201cknow.\u201d
tn Grk \u201canswered them, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated."}, {"pk": 2850784, "translation": "NET", "book": 43, "chapter": 1, "verse": 27, "text": "who is coming after me. I am not worthy to untie the strap of his sandal!\u201d", "comment": "tn Grk \u201cof whom I am not worthy.\u201dsn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, \u201cthe straps of his sandals,\u201d but it may be more emphatic to retain the singular here."}, {"pk": 2850785, "translation": "NET", "book": 43, "chapter": 1, "verse": 28, "text": "These things happened in Bethany across the Jordan River where John was baptizing.", "comment": "tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity.
tc Many witnesses ([\u05d02] C2 K T \u03a8c 083 \u00cb1,13 33 pm sa Or) read \u0392\u03b7\u03b8\u03b1\u03b2\u03b1\u03c1\u1fb7 (Bhqabara, \u201cBethabara\u201d) instead of \u0392\u03b7\u03b8\u03b1\u03bd\u03af\u1fb3 (Bhqania, \u201cBethany\u201d). But the reading \u0392\u03b7\u03b8\u03b1\u03bd\u03af\u1fb3 is strongly supported by {\u00cc66,75 A B C* L Ws \u0394 \u0398 \u03a8* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany \u201cbeyond the Jordan,\u201d it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant \u201chouse of preparation\u201d and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen\u2019s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced \u0392\u03b7\u03b8\u03b1\u03b2\u03b1\u03c1\u1fb7 with \u0392\u03b7\u03b8\u03b1\u03bd\u03af\u1fb3. However, if Origen\u2019s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels\u2019 statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for \u0392\u03b7\u03b8\u03b1\u03bd\u03af\u1fb3, this reading should be regarded as authentic."}, {"pk": 2850786, "translation": "NET", "book": 43, "chapter": 1, "verse": 29, "text": "On the next day John saw Jesus coming toward him and said, \u201cLook, the Lamb of God who takes away the sin of the world!", "comment": "tn Grk \u201che\u201d; the referent (John) has been supplied in the translation for clarity.
sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Verm\u00e8s stated: \u201cFor the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation\u201d (Scripture and Tradition in Judaism [StPB], 225)."}, {"pk": 2850787, "translation": "NET", "book": 43, "chapter": 1, "verse": 30, "text": "This is the one about whom I said, \u2018After me comes a man who is greater than I am, because he existed before me.\u2019", "comment": "tn Or \u201chas a higher rank than I.\u201d"}, {"pk": 2850788, "translation": "NET", "book": 43, "chapter": 1, "verse": 31, "text": "I did not recognize him, but I came baptizing with water so that he could be revealed to Israel.\u201d", "comment": "tn Or \u201cknow.\u201d
sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist\u2019s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel."}, {"pk": 2850789, "translation": "NET", "book": 43, "chapter": 1, "verse": 32, "text": "Then John testified, \u201cI saw the Spirit descending like a dove from heaven, and it remained on him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with \u201cand,\u201d but English style generally does not.
tn Or \u201cfrom the sky.\u201d The Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven,\u201d depending on the context.
tn Grk \u201ctestified, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated.
sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
sn John says the Spirit remained on Jesus. The Greek verb \u03bc\u03ad\u03bd\u03c9 (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb \u03bc\u03ad\u03bd\u03c9 for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38\u201339, numerous passages in John 14\u201316 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 \u2013 \u201cBehold my servant\u2026my chosen one in whom my soul delights. I have put my Spirit on him.\u201d"}, {"pk": 2850790, "translation": "NET", "book": 43, "chapter": 1, "verse": 33, "text": "And I did not recognize him, but the one who sent me to baptize with water said to me, \u2018The one on whom you see the Spirit descending and remaining \u2014 this is the one who baptizes with the Holy Spirit.\u2019"}, {"pk": 2850791, "translation": "NET", "book": 43, "chapter": 1, "verse": 34, "text": "I have both seen and testified that this man is the Chosen One of God.\u201d", "comment": "tc \u2021 What did John the Baptist declare about Jesus on this occasion? Did he say, \u201cThis is the Son of God\u201d (\u03bf\u1f57\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, |outo\" estin Jo Juio\" tou qeou), or \u201cThis is the Chosen One of God\u201d (\u03bf\u1f57\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, outo\" estin Jo eklekto\" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read \u201cThis is the Son of God\u201d (so {\u00cc66,75 A B C L \u0398 \u03a8 0233vid \u00cb1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest mss for this verse, {\u00cc5} (3rd century), evidently read \u03bf\u1f57\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6. (There is a gap in the ms at the point of the disputed words; it is too large for \u03c5\u1f31\u03cc\u03c2 especially if written, as it surely would have been, as a nomen sacrum [uMs]. The term \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2 was not a nomen sacrum and would have therefore taken up much more space [eklektos]. Given these two variants, there is hardly any question as to what \u00cc5 read.) This papyrus has many affinities with \u05d0*, which here also has \u1f41 \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2. In addition to their combined testimony \u00cc106vid b e ff2* sys,c also support this reading. \u00cc106 is particularly impressive, for it is a second third-century papyrus in support of \u1f41 \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2. A third reading combines these two: \u201cthe elect Son\u201d (electus filius in ff2c sa and a [with slight variation]). Although the evidence for \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2 is not as impressive as that for \u03c5\u1f31\u03cc\u03c2, the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, \u201cthe Chosen One\u201d clearly comes out ahead. \u201cSon of God\u201d is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31); further, there are several other references to \u201chis Son,\u201d \u201cthe Son,\u201d etc. Scribes would be naturally motivated to change \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2 to \u03c5\u1f31\u03cc\u03c2 since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34. On the other hand, there is not a sufficient reason for scribes to change \u03c5\u1f31\u03cc\u03c2 to \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2. The term never occurs in John; even its verbal cognate (\u1f10\u03ba\u03bb\u03ad\u03b3\u03c9, eklegw) is never affirmed of Jesus in this Gospel. \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2 clearly best explains the rise of \u03c5\u1f31\u03cc\u03c2. Further, the third reading (\u201cChosen Son of God\u201d) is patently a conflation of the other two. It has all the earmarks of adding \u03c5\u1f31\u03cc\u03c2 to \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03cc\u03c2. Thus, \u1f41 \u03c5\u1f31\u03cc\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 is almost certainly a motivated reading. As R. E. Brown notes (John [AB], 1:57), \u201cOn the basis of theological tendency\u2026it is difficult to imagine that Christian scribes would change \u2018the Son of God\u2019 to \u2018God\u2019s chosen one,\u2019 while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (\u2018You are [This is] my beloved Son\u2019) would also explain the introduction of \u2018the Son of God\u2019 into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best \u2013 with Lagrange, Barrett, Boismard, and others \u2013 to accept \u2018God\u2019s chosen one\u2019 as original.\u201d"}, {"pk": 2850792, "translation": "NET", "book": 43, "chapter": 1, "verse": 35, "text": "Again the next day John was standing there with two of his disciples.", "comment": "sn John refers to John the Baptist.
tn \u201cThere\u201d is not in the Greek text but is implied by current English idiom."}, {"pk": 2850793, "translation": "NET", "book": 43, "chapter": 1, "verse": 36, "text": "Gazing at Jesus as he walked by, he said, \u201cLook, the Lamb of God!\u201d", "comment": "sn This section (1:35\u201351) is joined to the preceding by the literary expedient of repeating the Baptist\u2019s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist\u2019s disciples to Jesus and make them Jesus\u2019 own disciples."}, {"pk": 2850794, "translation": "NET", "book": 43, "chapter": 1, "verse": 37, "text": "When John\u2019s two disciples heard him say this, they followed Jesus.", "comment": "tn Grk \u201chis\u201d; the referent (John) has been specified in the translation for clarity.
sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one\u2019s life.
tn Grk \u201cAnd the two disciples heard him speaking.\u201d"}, {"pk": 2850795, "translation": "NET", "book": 43, "chapter": 1, "verse": 38, "text": "Jesus turned around and saw them following and said to them, \u201cWhat do you want?\u201d So they said to him, \u201cRabbi\u201d (which is translated Teacher), \u201cwhere are you staying?\u201d", "comment": "sn This is a parenthetical note by the author.
tn Grk \u201cWhat are you seeking?\u201d"}, {"pk": 2850796, "translation": "NET", "book": 43, "chapter": 1, "verse": 39, "text": "Jesus answered, \u201cCome and you will see.\u201d So they came and saw where he was staying, and they stayed with him that day. Now it was about four o\u2019clock in the afternoon.", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201csaid to them.\u201d
tn Grk \u201cabout the tenth hour.\u201d sn About four o\u2019clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel\u2019s Passover account (John 19:42, where the sixth hour is on the \u201ceve of the Passover\u201d) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41\u201342 took place on the next day. The evidence for Westcott\u2019s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon)."}, {"pk": 2850797, "translation": "NET", "book": 43, "chapter": 1, "verse": 40, "text": "Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said and followed Jesus.", "comment": "tn Grk \u201cwho heard from John.\u201d
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850798, "translation": "NET", "book": 43, "chapter": 1, "verse": 41, "text": "He first found his own brother Simon and told him, \u201cWe have found the Messiah!\u201d (which is translated Christ).", "comment": "tc Most witnesses (\u05d0* L Ws \u00cf) read \u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2 (prwtos) here instead of \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd (prwton). The former reading would be a predicate adjective and suggest that Andrew \u201cwas the first\u201d person to proselytize another regarding Jesus. The reading preferred, however, is the neuter \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd, used as an adverb (BDAG 893 s.v. \u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2 1.a.\u03b2.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: \u00cc66,75 \u05d02 A B \u0398 \u03a8 083 \u00cb1,13 892 al lat.
sn Naturally part of Andrew\u2019s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on \u201cWho are you?\u201d in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples\u2019 initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John\u2019s Gospel, the affirmation of Thomas in 20:28.
tn Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cthe one who has been anointed.\u201dsn This is a parenthetical note by the author. See the note on Christ in 1:20."}, {"pk": 2850799, "translation": "NET", "book": 43, "chapter": 1, "verse": 42, "text": "Andrew brought Simon to Jesus. Jesus looked at him and said, \u201cYou are Simon, the son of John. You will be called Cephas\u201d (which is translated Peter).", "comment": "tn Grk \u201cHe brought him\u201d; both referents (Andrew, Simon) have been specified in the translation for clarity.
sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (\u039a\u03b7\u03c6\u1fb6\u03c2, Khfas) of Simon\u2019s new name, Q\u00e9ph\u00e2 (which is Galilean Aramaic). Neither \u03a0\u03ad\u03c4\u03c1\u03bf\u03c2 (Petros) in Greek nor Q\u00e9ph\u00e2 in Aramaic is a normal proper name; it is more like a nickname.
tc The reading \u201cSimon, son of John\u201d is well attested in \u00cc66,75,106 \u05d0 B* L 33 pc it co. The majority of mss (A B2 \u03a8 \u00cb1,13 \u00cf) read \u201cSimon, the son of Jonah\u201d here instead, but that is perhaps an assimilation to Matt 16:17."}, {"pk": 2850800, "translation": "NET", "book": 43, "chapter": 1, "verse": 43, "text": "On the next day Jesus wanted to set out for Galilee. He found Philip and said to him, \u201cFollow me.\u201d", "comment": "sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of \u03b5\u1f51\u03c1\u03af\u03c3\u03ba\u03b5\u03b9 (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.
tn Grk \u201cand Jesus said.\u201d
tn Grk \u201cand he.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2850801, "translation": "NET", "book": 43, "chapter": 1, "verse": 44, "text": "(Now Philip was from Bethsaida, the town of Andrew and Peter.)", "comment": "sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch\u2019s territory) across from Herod\u2019s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision \u2013 locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).
tn Probably \u1f00\u03c0\u03cc (apo) indicates \u201coriginally from\u201d in the sense of birthplace rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author."}, {"pk": 2850802, "translation": "NET", "book": 43, "chapter": 1, "verse": 45, "text": "Philip found Nathanael and told him, \u201cWe have found the one Moses wrote about in the law, and the prophets also wrote about \u2014 Jesus of Nazareth, the son of Joseph.\u201d", "comment": "sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means \u201cson of Tolmai,\u201d the surname; the man almost certainly had another name.
tn \u201cAlso\u201d is not in the Greek text, but is implied."}, {"pk": 2850803, "translation": "NET", "book": 43, "chapter": 1, "verse": 46, "text": "Nathanael replied, \u201cCan anything good come out of Nazareth?\u201d Philip replied, \u201cCome and see.\u201d", "comment": "tn Grk \u201cAnd Philip said to him.\u201d
sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
tn Grk \u201csaid to him.\u201d
tn Grk \u201cAnd Nathanael.\u201d"}, {"pk": 2850804, "translation": "NET", "book": 43, "chapter": 1, "verse": 47, "text": "Jesus saw Nathanael coming toward him and exclaimed, \u201cLook, a true Israelite in whom there is no deceit!\u201d", "comment": "tn Grk \u201csaid about him.\u201d
tn Or \u201ctreachery.\u201dsn An allusion to Ps 32:2."}, {"pk": 2850805, "translation": "NET", "book": 43, "chapter": 1, "verse": 48, "text": "Nathanael asked him, \u201cHow do you know me?\u201d Jesus replied, \u201cBefore Philip called you, when you were under the fig tree, I saw you.\u201d", "comment": "sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)
tn Grk \u201canswered and said to him.\u201d This is somewhat redundant in English and has been simplified in the translation to \u201creplied.\u201d"}, {"pk": 2850806, "translation": "NET", "book": 43, "chapter": 1, "verse": 49, "text": "Nathanael answered him, \u201cRabbi, you are the Son of God; you are the king of Israel!\u201d", "comment": "tn Although \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03cd\u03c2 (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
sn Nathanael\u2019s confession \u2013 You are the Son of God; you are the King of Israel \u2013 is best understood as a confession of Jesus\u2019 messiahship. It has strong allusions to Ps 2:6\u20137, a well-known messianic psalm. What Nathanael\u2019s exact understanding was at this point is hard to determine, but \u201cson of God\u201d was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here."}, {"pk": 2850807, "translation": "NET", "book": 43, "chapter": 1, "verse": 50, "text": "Jesus said to him, \u201cBecause I told you that I saw you under the fig tree, do you believe? You will see greater things than these.\u201d", "comment": "tn Grk \u201canswered and said to him.\u201d This has been simplified in the translation to \u201csaid to him.\u201d
sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee."}, {"pk": 2850808, "translation": "NET", "book": 43, "chapter": 1, "verse": 51, "text": "He continued, \u201cI tell all of you the solemn truth \u2014 you will see heaven opened and the angels of God ascending and descending on the Son of Man.\u201d", "comment": "tn Grk \u201cand he said to him.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d
sn The title Son of Man appears 13 times in John\u2019s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John\u2019s Gospel has for its background the son of man figure who appears in Dan 7:13\u201314 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus\u2019 humanity, but on his heavenly origin and divine authority."}, {"pk": 2850809, "translation": "NET", "book": 43, "chapter": 2, "verse": 1, "text": "Now on the third day there was a wedding at Cana in Galilee. Jesus\u2019 mother was there,", "comment": "map For location see Map1-C3; Map2-D2; Map3-C5.
tn Grk \u201cin Galilee, and Jesus\u2019 mother.\u201d
sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth."}, {"pk": 2850810, "translation": "NET", "book": 43, "chapter": 2, "verse": 2, "text": "and Jesus and his disciples were also invited to the wedding.", "comment": "sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus\u2019 family were involved, since Jesus\u2019 mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved."}, {"pk": 2850811, "translation": "NET", "book": 43, "chapter": 2, "verse": 3, "text": "When the wine ran out, Jesus\u2019 mother said to him, \u201cThey have no wine left.\u201d", "comment": "tn The word \u201cleft\u201d is not in the Greek text but is implied.sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (\u201cWater into Wine,\u201d BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom\u2019s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son\u2019s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus\u2019 dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant."}, {"pk": 2850812, "translation": "NET", "book": 43, "chapter": 2, "verse": 4, "text": "Jesus replied, \u201cWoman, why are you saying this to me? My time has not yet come.\u201d", "comment": "tn Grk \u201cWoman, what to me and to you?\u201d (an idiom). The phrase \u03c4\u03af \u1f10\u03bc\u03bf\u1f76 \u03ba\u03b1\u1f76 \u03c3\u03bf\u03af, \u03b3\u03cd\u03bd\u03b1\u03b9 (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say \u201cWhat to me and to you?\u201d meaning, \u201cWhat have I done to you that you should do this to me?\u201d (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, \u201cWhat to me and to you?\u201d meaning, \u201cThat is your business, how am I involved?\u201d (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).
tn Grk \u201cand Jesus said to her.\u201d
sn The term Woman is Jesus\u2019 normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus\u2019 use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the \u201cSon of Man.\u201d This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is \u201cgiven\u201d to Mary as her \u201cnew\u201d son.
tn Grk \u201cmy hour\u201d (referring to the time of Jesus\u2019 crucifixion and return to the Father).sn The Greek word translated time (\u1f65\u03c1\u03b1, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus\u2019 life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension \u2013 though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus\u2019 arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the \u201chour.\u201d In John 2:4 Jesus\u2019 remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed."}, {"pk": 2850813, "translation": "NET", "book": 43, "chapter": 2, "verse": 5, "text": "His mother told the servants, \u201cWhatever he tells you, do it.\u201d", "comment": "tn The pronoun \u201cit\u201d is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context."}, {"pk": 2850814, "translation": "NET", "book": 43, "chapter": 2, "verse": 6, "text": "Now there were six stone water jars there for Jewish ceremonial washing, each holding twenty or thirty gallons.", "comment": "tn Grk \u201cfor the purification of the Jews.\u201d
tn Grk \u201cholding two or three metretes\u201d (about 75 to 115 liters). Each of the pots held 2 or 3 \u03bc\u03b5\u03c4\u03c1\u03b7\u03c4\u03b1\u03af (metrhtai). A \u03bc\u03b5\u03c4\u03c1\u03b7\u03c4\u1fc6\u03c2 (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord\u2019s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John\u2019s Gospel as a whole."}, {"pk": 2850815, "translation": "NET", "book": 43, "chapter": 2, "verse": 7, "text": "Jesus told the servants, \u201cFill the water jars with water.\u201d So they filled them up to the very top.", "comment": "tn Grk \u201cthem\u201d (it is clear from the context that the servants are addressed)."}, {"pk": 2850816, "translation": "NET", "book": 43, "chapter": 2, "verse": 8, "text": "Then he told them, \u201cNow draw some out and take it to the head steward,\u201d and they did.", "comment": "tn Or \u201cthe master of ceremonies.\u201d"}, {"pk": 2850817, "translation": "NET", "book": 43, "chapter": 2, "verse": 9, "text": "When the head steward tasted the water that had been turned to wine, not knowing where it came from (though the servants who had drawn the water knew), he called the bridegroom", "comment": "tn Grk \u201cthe head steward\u201d; here the repetition of the phrase is somewhat redundant in English and the pronoun (\u201che\u201d) is substituted in the translation.
tn Grk \u201cand he did not know where it came from.\u201d
tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03b4\u03ad (de) has not been translated here."}, {"pk": 2850818, "translation": "NET", "book": 43, "chapter": 2, "verse": 10, "text": "and said to him, \u201cEveryone serves the good wine first, and then the cheaper wine when the guests are drunk. You have kept the good wine until now!\u201d", "comment": "tn Or \u201cpoorer.\u201d
tn Grk \u201cevery man\u201d (in a generic sense).
tn Grk \u201cwhen they\u201d; the referent (the guests) has been specified in the translation for clarity."}, {"pk": 2850819, "translation": "NET", "book": 43, "chapter": 2, "verse": 11, "text": "Jesus did this as the first of his miraculous signs, in Cana of Galilee. In this way he revealed his glory, and his disciples believed in him.", "comment": "tn Grk \u201cin Cana of Galilee, and he revealed.\u201d
tn Or \u201chis disciples trusted in him,\u201d or \u201chis disciples put their faith in him.\u201d
tn This sentence in Greek involves an object-complement construction. The force can be either \u201cJesus did this as,\u201d or possibly \u201cJesus made this to be.\u201d The latter translation accents not only Jesus\u2019 power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
map For location see Map1-C3; Map2-D2; Map3-C5."}, {"pk": 2850820, "translation": "NET", "book": 43, "chapter": 2, "verse": 12, "text": "After this he went down to Capernaum with his mother and brothers and his disciples, and they stayed there a few days.", "comment": "sn With respect to Jesus\u2019 brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary\u2019s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.
sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John\u2019s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus\u2019 Galilean ministry and might even be called \u201chis own town\u201d (Matt 9:1). The royal official whose son Jesus healed (John 4:46\u201354) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus\u2019 disciples.map For location see Map1-D2; Map2-C3; Map3-B2."}, {"pk": 2850821, "translation": "NET", "book": 43, "chapter": 2, "verse": 13, "text": "Now the Jewish feast of Passover was near, so Jesus went up to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cthe Passover of the Jews.\u201d This is first of at least three (and possibly four) Passovers mentioned in John\u2019s Gospel. If it is assumed that the Passovers appear in the Gospel in their chronological order (and following a date of a.d. 33 for the crucifixion), this would be the Passover of the spring of a.d. 30, the first of Jesus\u2019 public ministry. There is a clear reference to another Passover in 6:4, and another still in 11:55, 12:1, 13:1, 18:28, 39, and 19:14. The latter would be the Passover of a.d. 33. There is a possibility that 5:1 also refers to a Passover, in which case it would be the second of Jesus\u2019 public ministry (a.d. 31), while 6:4 would refer to the third (a.d. 32) and the remaining references would refer to the final Passover at the time of the crucifixion. It is entirely possible, however, that the Passovers occurring in the Fourth Gospel are not intended to be understood as listed in chronological sequence. If the material of the Fourth Gospel originally existed in the form of homilies or sermons by the Apostle John on the life and ministry of Jesus, the present arrangement would not have to be in strict chronological order (it does not explicitly claim to be). In this case the Passover mentioned in 2:13, for example, might actually be later in Jesus\u2019 public ministry than it might at first glance appear. This leads, however, to a discussion of an even greater problem in the passage, the relationship of the temple cleansing in John\u2019s Gospel to the similar account in the synoptic gospels."}, {"pk": 2850822, "translation": "NET", "book": 43, "chapter": 2, "verse": 14, "text": "He found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables.", "comment": "sn John 2:14\u201322. Does John\u2019s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12\u201313; Mark 11:15\u201317; and Luke 19:45\u201346. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark\u2019s. John\u2019s account differs from Mark\u2019s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word \u03ba\u03b5\u03c1\u03bc\u03b1\u03c4\u03b9\u03c3\u03c4\u1fc6\u03c2 (kermatisths) for money changer (the synoptics use \u03ba\u03bf\u03bb\u03bb\u03c5\u03b2\u03b9\u03c3\u03c4\u1fc6\u03c2 [kollubisths], which John mentions in 2:15), the scattering of the coins (2:15), and the command by Jesus, \u201cTake these things away from here!\u201d The word for overturned in John is \u1f00\u03bd\u03b1\u03c3\u03c4\u03c1\u03b5\u03c6\u03c9 (anastrefw), while Matthew and Mark use \u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u03c1\u03b5\u03c6\u03c9 (katastrefw; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus\u2019 prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus\u2019 ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus\u2019 ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John\u2019s placing of the event at the opening of Jesus\u2019 ministry is due to his general approach; it was fitting \u2018theologically\u2019 for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John\u2019s placing of it at the opening of Jesus\u2019 public ministry, however. For example W. Barclay stated: \u201cJohn, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple\u201d (John [DSBS], 94). But this is not the impression one gets by a reading of John\u2019s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist \u2013 and even this is markedly different from the references in the synoptics \u2013 nothing else in the first five chapters of John\u2019s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus\u2019 earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus\u2019 actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus\u2019 ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18\u201322, but that is probably about all, especially if Jesus\u2019 actions met with approval among part of the populace. But later in Jesus\u2019 ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John\u2019s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics\u2019 timing of the event, but to highlight its significance for the course of Jesus\u2019 ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus\u2019 public ministry in which it did occur, that is, within the first year or so of Jesus\u2019 public ministry. The statement of the Jewish authorities recorded by the author (this temple has been under construction for forty-six years) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod\u2019s temple in ca. 19 b.c. (the date varies somewhat in different sources) would be around a.d. 27. This is not conclusive proof, however.
tn Grk \u201cin the temple.\u201dsn The merchants (those who were selling) would have been located in the Court of the Gentiles.
tn Grk \u201cthe money changers sitting\u201d; the words \u201cat tables\u201d are not in the Greek text, but are implied."}, {"pk": 2850823, "translation": "NET", "book": 43, "chapter": 2, "verse": 15, "text": "So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables.", "comment": "sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.
tc Several witnesses, two of which are quite ancient (\u00cc66,75 L N \u00cb1 33 565 892 1241 al lat), have \u1f61\u03c2 (Jws, \u201clike\u201d) before \u03c6\u03c1\u03b1\u03b3\u03ad\u03bb\u03bb\u03b9\u03bf\u03bd (fragellion, \u201cwhip\u201d). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (\u05d0 A B \u0398 \u03a8 \u00cb13 \u00cf co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of \u1f61\u03c2 here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made \u201c[something] like a whip of cords.\u201d
tn Grk \u201cthe temple.\u201d"}, {"pk": 2850824, "translation": "NET", "book": 43, "chapter": 2, "verse": 16, "text": "To those who sold the doves he said, \u201cTake these things away from here! Do not make my Father\u2019s house a marketplace!\u201d", "comment": "tn Or (perhaps) \u201cStop making.\u201d
tn Or \u201ca house of merchants\u201d (an allusion to Zech 14:21).sn A marketplace. Zech 14:20\u201321, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated \u201cCanaanite\u201d may also be translated \u201cmerchant\u201d or \u201ctrader.\u201d Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus\u2019 words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious \u2013 especially to the disciples, who had just seen the miracle at Cana with all its messianic implications."}, {"pk": 2850825, "translation": "NET", "book": 43, "chapter": 2, "verse": 17, "text": "His disciples remembered that it was written, \u201cZeal for your house will devour me.\u201d", "comment": "tn Or \u201cFervent devotion to your house.\u201d
sn A quotation from Ps 69:9."}, {"pk": 2850826, "translation": "NET", "book": 43, "chapter": 2, "verse": 18, "text": "So then the Jewish leaders responded, \u201cWhat sign can you show us, since you are doing these things?\u201d", "comment": "tn Grk \u201canswered and said to him.\u201d
sn The request \u201cWhat sign can you show us\u201d by Jesus\u2019 adversaries was a request for a defense of his actions \u2013 a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 \u2013 his crucifixion and resurrection. Cf. the \u201csign of Jonah\u201d in the synoptics (Matt 12:39, 40; Luke 11:29\u201332).
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.)"}, {"pk": 2850827, "translation": "NET", "book": 43, "chapter": 2, "verse": 19, "text": "Jesus replied, \u201cDestroy this temple and in three days I will raise it up again.\u201d", "comment": "tn Grk \u201canswered and said to them.\u201d
tn The imperative here is really more than a simple conditional imperative (= \u201cif you destroy\u201d); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = \u201cGo ahead and do this and see what happens.\u201d"}, {"pk": 2850828, "translation": "NET", "book": 43, "chapter": 2, "verse": 20, "text": "Then the Jewish leaders said to him, \u201cThis temple has been under construction for forty-six years, and are you going to raise it up in three days?\u201d", "comment": "tn A close parallel to the aorist \u03bf\u1f30\u03ba\u03bf\u03b4\u03bf\u03bc\u1f75\u03b8\u03b7 (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated \u201cThis temple has been under construction for forty-six years.\u201d Some, however, see the term \u03bd\u03b1\u03cc\u03c2 (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be \u201cthis temple was built forty-six years ago\u201d (so ExSyn 560-61). Ultimately in context the logic of the authorities\u2019 reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
tn See the note on this phrase in v. 18.
sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great\u2019s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28."}, {"pk": 2850829, "translation": "NET", "book": 43, "chapter": 2, "verse": 21, "text": "But Jesus was speaking about the temple of his body.", "comment": "tn Grk \u201cthat one\u201d; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
tn The genitive \u201cof his body\u201d (\u03c4\u03bf\u1fe6 \u03c3\u1f7d\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6, tou swmato\" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christs resurrection.sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus\u2019 resurrected body. Compare the nonlocalized worship mentioned in John 4:21\u201323, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6)."}, {"pk": 2850830, "translation": "NET", "book": 43, "chapter": 2, "verse": 22, "text": "So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture and the saying that Jesus had spoken.", "comment": "tn Or \u201cstatement\u201d; Grk \u201cword.\u201d
sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight."}, {"pk": 2850831, "translation": "NET", "book": 43, "chapter": 2, "verse": 23, "text": "Now while Jesus was in Jerusalem at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing.", "comment": "sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of \u201cMessiah\u201d was the same as Jesus\u2019 own, or the author\u2019s.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2850832, "translation": "NET", "book": 43, "chapter": 2, "verse": 24, "text": "But Jesus would not entrust himself to them, because he knew all people.", "comment": "tn Grk \u201call.\u201d The word \u201cpeople\u201d has been supplied for clarity, since the Greek word \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 (pantas) is masculine plural (thus indicating people rather than things)."}, {"pk": 2850833, "translation": "NET", "book": 43, "chapter": 2, "verse": 25, "text": "He did not need anyone to testify about man, for he knew what was in man.", "comment": "tn The masculine form has been retained here in the translation to maintain the connection with \u201ca man of the Pharisees\u201d in 3:1, with the understanding that the reference is to people of both genders.
tn See previous note on \u201cman\u201d in this verse."}, {"pk": 2850834, "translation": "NET", "book": 43, "chapter": 3, "verse": 1, "text": "Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council,", "comment": "sn See the note on Pharisees in 1:24.
tn Grk \u201ca ruler of the Jews\u201d (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews)."}, {"pk": 2850835, "translation": "NET", "book": 43, "chapter": 3, "verse": 2, "text": "came to Jesus at night and said to him, \u201cRabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him.\u201d", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cduring the night.\u201dsn Possibly Nicodemus came\u2026at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif \u2013 compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.
sn The reference to signs (\u03c3\u03b7\u03bc\u03b5\u1fd6\u03b1, shmeia) forms a link with John 2:23\u201325. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs."}, {"pk": 2850836, "translation": "NET", "book": 43, "chapter": 3, "verse": 3, "text": "Jesus replied, \u201cI tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God.\u201d", "comment": "tn The word \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd (anwqen) has a double meaning, either \u201cagain\u201d (in which case it is synonymous with \u03c0\u03b1\u03bb\u03af\u03bd [palin]) or \u201cfrom above\u201d (BDAG 92 s.v. \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means \u201cfrom above.\u201d Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is \u201cfrom above.\u201d Nicodemus apparently understood it the other way, which explains his reply, \u201cHow can a man be born when he is old? He can\u2019t enter his mother\u2019s womb a second time and be born, can he?\u201d The author uses the technique of the \u201cmisunderstood question\u201d often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.sn Or born again. The Greek word \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd (anwqen) can mean both \u201cagain\u201d and \u201cfrom above,\u201d giving rise to Nicodemus\u2019 misunderstanding about a second physical birth (v. 4).
tn Grk \u201canswered and said to him.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d
sn What does Jesus\u2019 statement about not being able to see the kingdom of God mean within the framework of John\u2019s Gospel? John uses the word kingdom (\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus\u2019 words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth."}, {"pk": 2850837, "translation": "NET", "book": 43, "chapter": 3, "verse": 4, "text": "Nicodemus said to him, \u201cHow can a man be born when he is old? He cannot enter his mother\u2019s womb and be born a second time, can he?\u201d", "comment": "tn The grammatical structure of the question in Greek presupposes a negative reply."}, {"pk": 2850838, "translation": "NET", "book": 43, "chapter": 3, "verse": 5, "text": "Jesus answered, \u201cI tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.", "comment": "tn Or \u201cborn of water and wind\u201d (the same Greek word, \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 [pneumatos], may be translated either \u201cspirit/Spirit\u201d or \u201cwind\u201d). sn Jesus\u2019 somewhat enigmatic statement points to the necessity of being born \u201cfrom above,\u201d because water and wind/spirit/Spirit come from above. Isaiah 44:3\u20135 and Ezek 37:9\u201310 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.
tn Grk \u201cTruly, truly, I say to you.\u201d"}, {"pk": 2850839, "translation": "NET", "book": 43, "chapter": 3, "verse": 6, "text": "What is born of the flesh is flesh, and what is born of the Spirit is spirit.", "comment": "sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the \u201cflesh\u201d (\u03c3\u03ac\u03c1\u03be, sarx) emphasizes merely the weakness and mortality of the creature \u2013 a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming \u201cflesh.\u201d The author avoids associating sinfulness with the incarnate Christ."}, {"pk": 2850840, "translation": "NET", "book": 43, "chapter": 3, "verse": 7, "text": "Do not be amazed that I said to you, \u2018You must all be born from above.\u2019", "comment": "tn Or \u201cborn again.\u201d The same Greek word with the same double meaning occurs in v. 3.
tn \u201cAll\u201d has been supplied to indicate the plural pronoun in the Greek text."}, {"pk": 2850841, "translation": "NET", "book": 43, "chapter": 3, "verse": 8, "text": "The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.\u201d", "comment": "sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (pneumatos) refers to the Holy Spirit.
tn The same Greek word, \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (pneumatos), may be translated \u201cwind\u201d or \u201cspirit.\u201d"}, {"pk": 2850842, "translation": "NET", "book": 43, "chapter": 3, "verse": 9, "text": "Nicodemus replied, \u201cHow can these things be?\u201d", "comment": "sn \u201cHow can these things be?\u201d is Nicodemus\u2019 answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus\u2019 teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.
tn Grk \u201cNicodemus answered and said to him.\u201d"}, {"pk": 2850843, "translation": "NET", "book": 43, "chapter": 3, "verse": 10, "text": "Jesus answered, \u201cAre you the teacher of Israel and yet you don\u2019t understand these things?", "comment": "tn Grk \u201cJesus answered and said to him.\u201d
sn Jesus\u2019 question \u201cAre you the teacher of Israel and yet you don\u2019t understand these things?\u201d implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus\u2019 statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3\u20135 and Ezek 37:9\u201310 are passages Nicodemus might have known which would have given him insight into Jesus\u2019 words. Another significant passage which contains many of these concepts is Prov 30:4\u20135."}, {"pk": 2850844, "translation": "NET", "book": 43, "chapter": 3, "verse": 11, "text": "I tell you the solemn truth, we speak about what we know and testify about what we have seen, but you people do not accept our testimony.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to show the contrast present in the context.
tn The word \u201cpeople\u201d is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).
sn Note the remarkable similarity of Jesus\u2019 testimony to the later testimony of the Apostle John himself in 1 John 1:2: \u201cAnd we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.\u201d This is only one example of how thoroughly the author\u2019s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).
tn Grk \u201cTruly, truly, I say to you.\u201d"}, {"pk": 2850845, "translation": "NET", "book": 43, "chapter": 3, "verse": 12, "text": "If I have told you people about earthly things and you don\u2019t believe, how will you believe if I tell you about heavenly things?", "comment": "tn The word \u201cpeople\u201d is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).
sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others \u2013 this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13\u201315). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things \u2013 which included the necessity of a regenerating work from above, by the Holy Spirit."}, {"pk": 2850846, "translation": "NET", "book": 43, "chapter": 3, "verse": 13, "text": "No one has ascended into heaven except the one who descended from heaven \u2014 the Son of Man.", "comment": "sn The verb ascended is a perfect tense in Greek (\u1f00\u03bd\u03b1\u03b2\u03ad\u03b2\u03b7\u03ba\u03b5\u03bd, anabebhken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus\u2019 words to end at v. 12, and these words to be a comment by the author, looking back on Jesus\u2019 ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: \u201cascending,\u201d \u201cdescending,\u201d and \u201cson of man.\u201d Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus\u2019 ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John\u2019s Gospel). This communication comes through the angels in Gen 28 (and John 1:51); but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been \u2018up\u2019 there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.
tn Grk \u201cAnd no one.\u201d
tc Most witnesses, including a few important ones (A[*] \u0398 \u03a8 050 \u00cb1,13 \u00cf latt syc,p,h), have at the end of this verse \u201cthe one who is in heaven\u201d (\u1f41 \u1f62\u03bd \u1f10\u03bd \u03c4\u1ff7 \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff7, Jo wn en tw ouranw). A few others have variations on this phrase, such as \u201cwho was in heaven\u201d (e syc), or \u201cthe one who is from heaven\u201d (0141 pc sys). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (\u00cc66,75 \u05d0 B L T Ws 083 086 33 1241 pc co). On the one hand, if the reading \u1f41 \u1f62\u03bd \u1f10\u03bd \u03c4\u1ff7 \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff7 is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: \u201cwho was in heaven,\u201d \u201cthe one who is from heaven,\u201d and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator\u2019s comments rather than Jesus\u2019 statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist\u2019s statement, \u201cthe one who is in heaven\u201d could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, \u1f41 \u1f64\u03bd, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (\u1f10\u03b3\u1f7d \u03b5\u1f30\u03bc\u03b9 \u1f41 \u1f64\u03bd). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ourano\", \u201cheaven\u201d) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such mss should be preferred. And internally, it could be argued that \u1f41 \u1f64\u03bd is the most concise way to speak of the Son of Man in heaven at that time (without the participle the point would be more ambiguous). Further, the articular singular \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 is already used twice in this verse, thus sufficiently prompting scribes to add the same in the longer reading. This combination of factors suggests that \u1f41 \u1f62\u03bd \u1f10\u03bd \u03c4\u1ff7 \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff7 is not a genuine Johannism. Further intrinsic evidence against the longer reading relates to the evangelist\u2019s purposes: If he intended v. 13 to be his own comments rather than Jesus\u2019 statement, his switch back to Jesus\u2019 words in v. 14 (for the lifting up of the Son of Man is still seen as in the future) seems inexplicable. The reading \u201cwho is in heaven\u201d thus seems to be too hard. All things considered, as intriguing as the longer reading is, it seems almost surely to have been a marginal gloss added inadvertently to the text in the process of transmission. For an argument in favor of the longer reading, see David Alan Black, \u201cThe Text of John 3:13,\u201d GTJ 6 (1985): 49-66.sn See the note on the title Son of Man in 1:51."}, {"pk": 2850847, "translation": "NET", "book": 43, "chapter": 3, "verse": 14, "text": "Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,", "comment": "sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
tn Grk \u201cAnd just as.\u201d
sn An allusion to Num 21:5\u20139.
sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus\u2019 crucifixion. Nicodemus could not have understood this, but John\u2019s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus\u2019 death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the \u201cpendulum\u201d which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5\u201311). See also the note on the title Son of Man in 1:51."}, {"pk": 2850848, "translation": "NET", "book": 43, "chapter": 3, "verse": 15, "text": "so that everyone who believes in him may have eternal life.\u201d", "comment": "tn This is the first use of the term \u03b6\u03c9\u1f74\u03bd \u03b1\u1f30\u1f7d\u03bd\u03b9\u03bf\u03bd (zwhn aiwnion) in the Gospel, although \u03b6\u03c9\u1f75 (zwh) in chap. 1 is to be understood in the same way without the qualifying \u03b1\u1f30\u1f7d\u03bd\u03b9\u03bf\u03c2 (aiwnios).sn Some interpreters extend the quotation of Jesus\u2019 words through v. 21."}, {"pk": 2850849, "translation": "NET", "book": 43, "chapter": 3, "verse": 16, "text": "For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.", "comment": "tn Or \u201cthis is how much\u201d; or \u201cin this way.\u201d The Greek adverb \u03bf\u1f55\u03c4\u03c9\u03c2 (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, \u201cThe Sense and Syntax of John 3:14\u201317 with Special Reference to the Use of \u039f\u1f55\u03c4\u03c9\u03c2\u2026\u1f65\u03c3\u03c4\u03b5 in John 3:16,\u201d NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. \u03bf\u1f55\u03c4\u03c9/\u03bf\u1f55\u03c4\u03c9\u03c2), the following clause involving \u1f65\u03c3\u03c4\u03b5 (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John\u2019s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of Gods love, addressing its mode, intensity, and extent.
tn In John the word \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03bc\u03b9 (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
tn Although this word is often translated \u201conly begotten,\u201d such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham\u2019s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means \u201cone-of-a-kind\u201d and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (\u03c4\u03ad\u03ba\u03bd\u03b1 \u03b8\u03b5\u03bf\u1fe6, tekna qeou), Jesus is God\u2019s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18)."}, {"pk": 2850850, "translation": "NET", "book": 43, "chapter": 3, "verse": 17, "text": "For God did not send his Son into the world to condemn the world, but that the world should be saved through him.", "comment": "sn That is, \u201cto judge the world to be guilty and liable to punishment.\u201d"}, {"pk": 2850851, "translation": "NET", "book": 43, "chapter": 3, "verse": 18, "text": "The one who believes in him is not condemned. The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God.", "comment": "tn See the note on the term \u201cone and only\u201d in 3:16.
tn Grk \u201cjudged.\u201d
tn Grk \u201cjudged.\u201d"}, {"pk": 2850852, "translation": "NET", "book": 43, "chapter": 3, "verse": 19, "text": "Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil.", "comment": "tn Grk \u201cand men,\u201d but in a generic sense, referring to people of both genders (as \u201ceveryone\u201d in v. 20 makes clear).
tn Or \u201cthis is the reason for God judging,\u201d or \u201cthis is how judgment works.\u201d"}, {"pk": 2850853, "translation": "NET", "book": 43, "chapter": 3, "verse": 20, "text": "For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed."}, {"pk": 2850854, "translation": "NET", "book": 43, "chapter": 3, "verse": 21, "text": "But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.", "comment": "sn John 3:16\u201321 provides an introduction to the (so-called) \u201crealized\u201d eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology \u201crealized eschatology\u201d was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd\u2019s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John\u2019s Gospel. If there is a twofold reaction to Jesus in John\u2019s Gospel, it should be emphasized that that reaction is very much dependent on a person\u2019s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20\u201321). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like \u201cno one can come to me, unless the Father who sent me draws him\u201d (John 6:44)."}, {"pk": 2850855, "translation": "NET", "book": 43, "chapter": 3, "verse": 22, "text": "After this, Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.", "comment": "tn This section is related loosely to the preceding by \u03bc\u03b5\u03c4\u1f70 \u03c4\u03b1\u1fe6\u03c4\u03b1 (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified."}, {"pk": 2850856, "translation": "NET", "book": 43, "chapter": 3, "verse": 23, "text": "John was also baptizing at Aenon near Salim, because water was plentiful there, and people were coming to him and being baptized.", "comment": "tn The words \u201cto him\u201d are not in the Greek text, but are implied.
tn The precise locations of \u0391\u1f30\u03bd\u1f7d\u03bd (Ainwn) and \u03a3\u03b1\u03bb\u03b5\u03af\u03bc (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (\u0391\u1f30\u03bd\u1f7d\u03bd = \u201csprings\u201d in Aramaic and \u03a3\u03b1\u03bb\u03b5\u03af\u03bc = Salem, \u201cpeace\u201d) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.
sn John refers to John the Baptist.
tn Or \u201cpeople were continually coming.\u201d"}, {"pk": 2850857, "translation": "NET", "book": 43, "chapter": 3, "verse": 24, "text": "(For John had not yet been thrown into prison.)", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2850858, "translation": "NET", "book": 43, "chapter": 3, "verse": 25, "text": "Now a dispute came about between some of John\u2019s disciples and a certain Jew concerning ceremonial washing.", "comment": "tc Was this dispute between the Baptist\u2019s disciples and an individual Judean (\u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03bf\u03c5, Ioudaiou) or representatives of the Jewish authorities (\u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd, Ioudaiwn)? There is good external support for the plural \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd (\u00cc66 \u05d0* \u0398 \u00cb1,13 565 al latt), but the external evidence for the singular \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03bf\u03c5 is slightly stronger ({\u00cc75 \u05d02 A B L \u03a8 33 1241 the majority of Byzantine minuscules and others}).tn Or \u201ca certain Judean.\u201d Here BDAG 478 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03bf\u03c2 2.a states, \u201cJudean (with respect to birth, nationality, or cult).\u201d If the emphasis is simply on the individual\u2019s origin, \u201cJudean\u201d would be preferable since it designates a nationality or place of origin. However, the mention of ceremonial washing in the context suggests the dispute was religious in nature, so \u201cJew\u201d has been retained in the translation here.
tn Or \u201cceremonial cleansing,\u201d or \u201cpurification.\u201dsn What was the controversy concerning ceremonial washing? It is not clear. Some have suggested that it was over the relative merits of the baptism of Jesus and John. But what about the ceremonial nature of the washing? There are so many unanswered questions here that even R. E. Brown (who does not usually resort to dislocations in the text as a solution to difficulties) proposes that this dialogue originally took place immediately after 1:19\u201334 and before the wedding at Cana. (Why else the puzzled hostility of the disciples over the crowds coming to Jesus?) Also, the synoptics imply John was imprisoned before Jesus began his Galilean ministry. At any rate, there is no reason to rearrange the material here \u2013 it occurs in this place for a very good reason. As far as the author is concerned, it serves as a further continuation of the point made to Nicodemus, that is, the necessity of being born \u201cfrom above\u201d (3:3). Note that John the Baptist describes Jesus as \u201cthe one who comes from heaven\u201d in 3:31 (\u1f04\u03bd\u03c9\u03b8\u03b5\u03bd [anwqen], the same word as in 3:3). There is another lexical tie to preceding material: The subject of the dispute, ceremonial washing (3:25), calls to mind the six stone jars of water changed to wine at the wedding feast in 2:6, put there for \u201cJewish ceremonial washing.\u201d This section ultimately culminates and concludes ideas begun in chap. 2 and continued in chap. 3. Although the author does not supply details, one scenario would be this: The disciples of John, perplexed after this disagreement with an individual Jew (or with the Jewish authorities), came to John and asked about the fact that Jesus was baptizing and more and more were coming to him. John had been preaching a baptism of repentance for forgiveness of sin (see Mark 1:4, Luke 3:3). Possibly what the Jew(s) reported to John\u2019s disciples was that Jesus was now setting aside the Jewish purification rituals as unnecessary. To John\u2019s disciples this might also be interpreted as: (a) a falling away from Judaism, and (b) a break with John\u2019s own teaching. That Jesus could have said this is very evident from many incidents in his ministry in all the gospels. The thrust would be that outward cleansing (that is, observance of purification rituals) was not what made a person clean. A new heart within (that is, being born from above) is what makes a person clean. So John\u2019s disciples came to him troubled about an apparent contradiction in doctrine though the explicit problem they mentioned is that Jesus was baptizing and multitudes were coming to him. (Whether Jesus was or was not baptizing really wasn\u2019t the issue though, and John the Baptist knew that because he didn\u2019t mention it in his reply. In 4:2 the author says that Jesus was not baptizing, but his disciples. That reference would seem to cover this incident as well, and so the disciples of John are just reporting what they have heard, or thought they heard.) The real point at issue is the authority of Jesus to \u201coverturn\u201d the system of ritual purification within Judaism. John replied to this question of the authority of Jesus in 3:27\u201336. In 3:27\u201330 he reassured his disciples, reminding them that if more people were coming to Jesus, it did not threaten him at all, because \u201cheaven\u201d had ordained it to be so (v. 27). (After all, some of these very disciples of John had presumably heard him tell the Jewish delegation that he was not the Messiah but was sent before him, mentioned in John 1.) Then John compared himself to the friend of the bridegroom who stands by and yet participates in the bridegroom\u2019s joy (v. 29). John was completely content in his own position as forerunner and preparer of the way."}, {"pk": 2850859, "translation": "NET", "book": 43, "chapter": 3, "verse": 26, "text": "So they came to John and said to him, \u201cRabbi, the one who was with you on the other side of the Jordan River, about whom you testified \u2014 see, he is baptizing, and everyone is flocking to him!\u201d", "comment": "tn \u201cRiver\u201d is not in the Greek text but is supplied for clarity."}, {"pk": 2850860, "translation": "NET", "book": 43, "chapter": 3, "verse": 27, "text": "John replied, \u201cNo one can receive anything unless it has been given to him from heaven.", "comment": "tn Grk \u201canswered and said.\u201d"}, {"pk": 2850861, "translation": "NET", "book": 43, "chapter": 3, "verse": 28, "text": "You yourselves can testify that I said, \u2018I am not the Christ,\u2019 but rather, \u2018I have been sent before him.\u2019", "comment": "tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20."}, {"pk": 2850862, "translation": "NET", "book": 43, "chapter": 3, "verse": 29, "text": "The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly when he hears the bridegroom\u2019s voice. This then is my joy, and it is complete.", "comment": "tn Grk \u201crejoices with joy\u201d (an idiom).
tn Grk \u201cTherefore this my joy is fulfilled.\u201d"}, {"pk": 2850863, "translation": "NET", "book": 43, "chapter": 3, "verse": 30, "text": "He must become more important while I become less important.\u201d", "comment": "sn Some interpreters extend the quotation of John the Baptist\u2019s words through v. 36."}, {"pk": 2850864, "translation": "NET", "book": 43, "chapter": 3, "verse": 31, "text": "The one who comes from above is superior to all. The one who is from the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is superior to all.", "comment": "tc \u00cc75 \u05d0* D \u00cb1 565 as well as several versions and fathers lack the phrase \u201cis superior to all\u201d (\u1f10\u03c0\u03ac\u03bd\u03c9 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f10\u03c3\u03c4\u03af\u03bd, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: \u201cThe one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.\u201d On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include \u1f10\u03c0\u03ac\u03bd\u03c9 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f10\u03c3\u03c4\u03af\u03bd in both places are weighty and widespread (\u00cc36vid,66 \u05d02 A B L Ws \u0398 \u03a8 083 086 \u00cb13 33 \u00cf lat sys,p,h bo). On balance, the longer reading should probably be considered authentic.tn Or \u201cis above all.\u201d
sn The one who comes from heaven refers to Christ. As in John 1:1, the Word\u2019s preexistence is indicated here.
tn Or \u201cis above all.\u201d
tn Grk \u201cspeaks from the earth.\u201d"}, {"pk": 2850865, "translation": "NET", "book": 43, "chapter": 3, "verse": 32, "text": "He testifies about what he has seen and heard, but no one accepts his testimony."}, {"pk": 2850866, "translation": "NET", "book": 43, "chapter": 3, "verse": 33, "text": "The one who has accepted his testimony has confirmed clearly that God is truthful.", "comment": "tn Or \u201cis true.\u201d"}, {"pk": 2850867, "translation": "NET", "book": 43, "chapter": 3, "verse": 34, "text": "For the one whom God has sent speaks the words of God, for he does not give the Spirit sparingly.", "comment": "tn That is, Christ.
tn Grk \u201cfor not by measure does he give the Spirit\u201d (an idiom). Leviticus Rabbah 15:2 states: \u201cThe Holy Spirit rested on the prophets by measure.\u201d Jesus is contrasted to this. The Spirit rests upon him without measure."}, {"pk": 2850868, "translation": "NET", "book": 43, "chapter": 3, "verse": 35, "text": "The Father loves the Son and has placed all things under his authority.", "comment": "tn Grk \u201chas given all things into his hand\u201d (an idiom)."}, {"pk": 2850869, "translation": "NET", "book": 43, "chapter": 3, "verse": 36, "text": "The one who believes in the Son has eternal life. The one who rejects the Son will not see life, but God\u2019s wrath remains on him.", "comment": "tn Or \u201cresides.\u201d
tn Or \u201crefuses to believe,\u201d or \u201cdisobeys.\u201d
tn Or \u201canger because of evil,\u201d or \u201cpunishment.\u201d"}, {"pk": 2850870, "translation": "NET", "book": 43, "chapter": 4, "verse": 1, "text": "Now when Jesus knew that the Pharisees had heard that he was winning and baptizing more disciples than John", "comment": "sn See the note on Pharisees in 1:24.
tn Grk \u201cwas making.\u201d
tc Several early and important witnesses, along with the majority of later ones (\u00cc66c,75 A B C L Ws \u03a8 083 \u00cb13 33 \u00cf sa), have \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurio\", \u201cLord\u201d) here instead of \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Ihsou\", \u201cJesus\u201d). As significant as this external support is, the internal evidence seems to be on the side of \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2. \u201cJesus\u201d is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2. Further, the reading \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 is not without decent support, though admittedly not as strong as that for \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (\u00cc66* \u05d0 D \u0398 086 \u00cb1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist\u2019s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 most of the time. This fact could be used to argue that scribes, acquainted with John\u2019s style, changed \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 to \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2. But the immediate context generally is weighed more heavily than an author\u2019s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2, this conjecture must remain doubtful. All in all, it is best to regard \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 as the original reading here.
tn Grk \u201cJesus\u201d; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (\u201che\u201d) has been substituted here."}, {"pk": 2850871, "translation": "NET", "book": 43, "chapter": 4, "verse": 2, "text": "(although Jesus himself was not baptizing, but his disciples were),", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2850872, "translation": "NET", "book": 43, "chapter": 4, "verse": 3, "text": "he left Judea and set out once more for Galilee.", "comment": "sn The author doesn\u2019t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his \u201chour\u201d had not yet come)."}, {"pk": 2850873, "translation": "NET", "book": 43, "chapter": 4, "verse": 4, "text": "But he had to pass through Samaria.", "comment": "sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.
sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (\u03b4\u03b5\u1fd6, dei) here to indicate logical necessity only, normally in John\u2019s Gospel its use involves God\u2019s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9)."}, {"pk": 2850874, "translation": "NET", "book": 43, "chapter": 4, "verse": 5, "text": "Now he came to a Samaritan town called Sychar, near the plot of land that Jacob had given to his son Joseph.", "comment": "sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob\u2019s well.
tn Grk \u201ctown of Samaria.\u201d The noun \u03a3\u03b1\u03bc\u03b1\u03c1\u03b5\u03af\u03b1\u03c2 (Samareias) has been translated as an attributive genitive.
sn Perhaps referred to in Gen 48:22."}, {"pk": 2850875, "translation": "NET", "book": 43, "chapter": 4, "verse": 6, "text": "Jacob\u2019s well was there, so Jesus, since he was tired from the journey, sat right down beside the well. It was about noon.", "comment": "tn Grk \u201con (\u1f10\u03c0\u03af, epi) the well.\u201d There may have been a low stone rim encircling the well, or the reading of \u00cc66 (\u201con the ground\u201d) may be correct.
tn Grk \u201cthe sixth hour.\u201dsn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at \u201cthe sixth hour.\u201d"}, {"pk": 2850876, "translation": "NET", "book": 43, "chapter": 4, "verse": 7, "text": "A Samaritan woman came to draw water. Jesus said to her, \u201cGive me some water to drink.\u201d", "comment": "tn Grk \u201ca woman from Samaria.\u201d According to BDAG 912 s.v. \u03a3\u03b1\u03bc\u03ac\u03c1\u03b5\u03b9\u03b1, the prepositional phrase is to be translated as a simple attributive: \u201c\u03b3\u03c5\u03bd\u1f74 \u1f10\u03ba \u03c4\u1fc6\u03c2 \u03a3\u03b1\u03bc\u03b1\u03c1\u03b5\u03af\u03b1\u03c2 a Samaritan woman J 4:7.\u201d
tn The phrase \u201csome water\u201d is supplied as the understood direct object of the infinitive \u03c0\u03b5\u1fd6\u03bd (pein)."}, {"pk": 2850877, "translation": "NET", "book": 43, "chapter": 4, "verse": 8, "text": "(For his disciples had gone off into the town to buy supplies. )", "comment": "sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).
tn Grk \u201cbuy food.\u201d"}, {"pk": 2850878, "translation": "NET", "book": 43, "chapter": 4, "verse": 9, "text": "So the Samaritan woman said to him, \u201cHow can you \u2014 a Jew \u2014 ask me, a Samaritan woman, for water to drink?\u201d (For Jews use nothing in common with Samaritans.)", "comment": "tn D. Daube (\u201cJesus and the Samaritan Woman: the Meaning of \u03c3\u03c5\u03b3\u03c7\u03c1\u03ac\u03bf\u03bc\u03b1\u03b9 [Jn 4:7ff],\u201d JBL 69 [1950]: 137-47) suggests this meaning.sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.
sn This is a parenthetical note by the author.
tn Or \u201ca Judean.\u201d Here BDAG 478 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03bf\u03c2 2.a states, \u201cJudean (with respect to birth, nationality, or cult).\u201d The same term occurs in the plural later in this verse. In one sense \u201cJudean\u201d would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19\u201326), the translation \u201cJew\u201d has been retained here and in v. 22.
tn \u201cWater\u201d is supplied as the understood direct object of the infinitive \u03c0\u03b5\u1fd6\u03bd (pein)."}, {"pk": 2850879, "translation": "NET", "book": 43, "chapter": 4, "verse": 10, "text": "Jesus answered her, \u201cIf you had known the gift of God and who it is who said to you, \u2018Give me some water to drink,\u2019 you would have asked him, and he would have given you living water.\u201d", "comment": "tn This is a second class conditional sentence in Greek.sn The word translated living is used in Greek of flowing water, which leads to the woman\u2019s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.
tn The phrase \u201csome water\u201d is supplied as the understood direct object of the infinitive \u03c0\u03b5\u1fd6\u03bd (pein).
tn Or \u201cif you knew.\u201d
tn Grk \u201canswered and said to her.\u201d"}, {"pk": 2850880, "translation": "NET", "book": 43, "chapter": 4, "verse": 11, "text": "\u201cSir,\u201d the woman said to him, \u201cyou have no bucket and the well is deep; where then do you get this living water?", "comment": "tc \u2021 Two early and important Greek mss along with two versional witnesses (\u00cc75 B sys ac2) lack \u1f21 \u03b3\u03c5\u03bd\u1f75 (Jh gunh, \u201cthe woman\u201d) here; \u05d0* has \u1f10\u03ba\u03b5\u03af\u03bd\u03b7 (ekeinh, \u201cthat one\u201d or possibly \u201cshe\u201d) instead of \u1f21 \u03b3\u03c5\u03bd\u1f75. It is possible that no explicit subject was in the original text and scribes added either \u1f21 \u03b3\u03c5\u03bd\u1f75 or \u1f10\u03ba\u03b5\u03af\u03bd\u03b7 to make the meaning clear. It is also possible that the archetype of \u00cc75 \u05d0 B expunged the subject because it was not altogether necessary, with the scribe of \u05d0 later adding the pronoun. However, \u1f21 \u03b3\u03c5\u03bd\u1f75 is not in doubt in any other introduction to the woman\u2019s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (\u00cc66 \u05d02 A C D L Ws \u0398 \u03a8 050 083 086 \u00cb1,13 \u00cf latt syc,p,h sa bo) have \u1f21 \u03b3\u03c5\u03bd\u1f75 here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA27 has \u1f21 \u03b3\u03c5\u03bd\u1f75 in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes \u201cthe woman\u201d here.
tn Or \u201cLord.\u201d The Greek term \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurios) means both \u201cSir\u201d and \u201cLord.\u201d In this passage there is probably a gradual transition from one to the other as the woman\u2019s respect for Jesus grows throughout the conversation (4:11, 15, 19).
tn The word for \u201cwell\u201d has now shifted to \u03c6\u03c1\u03ad\u03b1\u03c1 (frear, \u201ccistern\u201d); earlier in the passage it was \u03c0\u03b7\u03b3\u1f75 (phgh).
tn The anaphoric article has been translated \u201cthis.\u201d
sn Where then do you get this living water? The woman\u2019s reply is an example of the \u201cmisunderstood statement,\u201d a technique appearing frequently in John\u2019s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38\u201339), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant."}, {"pk": 2850881, "translation": "NET", "book": 43, "chapter": 4, "verse": 12, "text": "Surely you\u2019re not greater than our ancestor Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.\u201d", "comment": "tn Or \u201cour forefather\u201d; Grk \u201cour father.\u201d
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of \u201cfor he\u201d the Greek reads \u201cwho\u201d)."}, {"pk": 2850882, "translation": "NET", "book": 43, "chapter": 4, "verse": 13, "text": "Jesus replied, \u201cEveryone who drinks some of this water will be thirsty again.", "comment": "tn Grk \u201cwill thirst.\u201d
tn Grk \u201canswered and said to her.\u201d"}, {"pk": 2850883, "translation": "NET", "book": 43, "chapter": 4, "verse": 14, "text": "But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.\u201d", "comment": "tn Or \u201cwell.\u201d \u201cFountain\u201d is used as the translation for \u03c0\u03b7\u03b3\u1f75 (phgh) here since the idea is that of an artesian well that flows freely, but the term \u201cartesian well\u201d is not common in contemporary English.
tn Grk \u201cwill never be thirsty forever.\u201d The possibility of a later thirst is emphatically denied.
tn The verb \u1f01\u03bb\u03bb\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the \u201cSpirit of God\u201d as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context)."}, {"pk": 2850884, "translation": "NET", "book": 43, "chapter": 4, "verse": 15, "text": "The woman said to him, \u201cSir, give me this water, so that I will not be thirsty or have to come here to draw water.\u201d", "comment": "tn Grk \u201cor come here to draw.\u201d
tn The direct object of the infinitive \u1f00\u03bd\u03c4\u03bb\u03b5\u1fd6\u03bd (antlein) is understood in Greek but supplied for clarity in the English translation."}, {"pk": 2850885, "translation": "NET", "book": 43, "chapter": 4, "verse": 16, "text": "He said to her, \u201cGo call your husband and come back here.\u201d", "comment": "tc Most witnesses have \u201cJesus\u201d here, either with the article (\u05d0c C2 D L Ws \u03a8 086 \u00cf lat) or without (\u05d0* A \u0398 \u00cb1,13 al), while several important and early witnesses lack the name (\u00cc66,75 B C* 33vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on \u201cwoman\u201d in 4:11).
tn Grk \u201ccome here\u201d (\u201cback\u201d is implied)."}, {"pk": 2850886, "translation": "NET", "book": 43, "chapter": 4, "verse": 17, "text": "The woman replied, \u201cI have no husband.\u201d Jesus said to her, \u201cRight you are when you said, \u2018I have no husband,\u2019", "comment": "tn The word order in Jesus\u2019 reply is reversed from the woman\u2019s original statement. The word \u201chusband\u201d in Jesus\u2019 reply is placed in an emphatic position.
tn Grk \u201canswered and said to him.\u201d
tn Grk \u201cWell have you said.\u201d"}, {"pk": 2850887, "translation": "NET", "book": 43, "chapter": 4, "verse": 18, "text": "for you have had five husbands, and the man you are living with now is not your husband. This you said truthfully!\u201d", "comment": "tn Grk \u201cthe one you have.\u201d"}, {"pk": 2850888, "translation": "NET", "book": 43, "chapter": 4, "verse": 19, "text": "The woman said to him, \u201cSir, I see that you are a prophet.", "comment": "tn Grk \u201cbehold\u201d or \u201cperceive,\u201d but these are not as common in contemporary English usage."}, {"pk": 2850889, "translation": "NET", "book": 43, "chapter": 4, "verse": 20, "text": "Our fathers worshiped on this mountain, and you people say that the place where people must worship is in Jerusalem.\u201d", "comment": "tn The word \u201cpeople\u201d is not in the Greek text, but is supplied to indicate that the Greek verb translated \u201csay\u201d is second person plural and thus refers to more than Jesus alone.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located."}, {"pk": 2850890, "translation": "NET", "book": 43, "chapter": 4, "verse": 21, "text": "Jesus said to her, \u201cBelieve me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.", "comment": "tn The verb is plural.
sn Woman was a polite form of address (see BDAG 208-9 s.v. \u03b3\u03c5\u03bd\u1f75 1), similar to \u201cMadam\u201d or \u201cMa\u2019am\u201d used in English in different regions.
tn Grk \u201can hour.\u201d"}, {"pk": 2850891, "translation": "NET", "book": 43, "chapter": 4, "verse": 22, "text": "You people worship what you do not know. We worship what we know, because salvation is from the Jews.", "comment": "tn The word \u201cpeople\u201d is not in the Greek text, but is supplied to indicate that the Greek verb translated \u201cworship\u201d is second person plural and thus refers to more than the woman alone.
tn Or \u201cfrom the Judeans.\u201d See the note on \u201cJew\u201d in v. 9."}, {"pk": 2850892, "translation": "NET", "book": 43, "chapter": 4, "verse": 23, "text": "But a time is coming \u2014 and now is here \u2014 when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers.", "comment": "tn This is a double accusative construction of object and complement with \u03c4\u03bf\u03b9\u03bf\u03cd\u03c4\u03bf\u03c5\u03c2 (toioutous) as the object and the participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2 (proskunounta\") as the complement.sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.
sn See also John 4:27.
tn Or \u201cas.\u201d The object-complement construction implies either \u201cas\u201d or \u201cto be.\u201d
tn Grk \u201can hour.\u201d
tn \u201cHere\u201d is not in the Greek text but is supplied to conform to contemporary English idiom."}, {"pk": 2850893, "translation": "NET", "book": 43, "chapter": 4, "verse": 24, "text": "God is spirit, and the people who worship him must worship in spirit and truth.\u201d", "comment": "tn Here \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (pneuma) is understood as a qualitative predicate nominative while the articular \u03b8\u03b5\u03cc\u03c2 (qeos) is the subject."}, {"pk": 2850894, "translation": "NET", "book": 43, "chapter": 4, "verse": 25, "text": "The woman said to him, \u201cI know that Messiah is coming\u201d (the one called Christ); \u201cwhenever he comes, he will tell us everything.\u201d", "comment": "tn Grk \u201cthat one.\u201d
tn Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cthe one who has been anointed.\u201dsn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.
tn Or \u201che will announce to us.\u201d
tn Grk \u201call things.\u201d"}, {"pk": 2850895, "translation": "NET", "book": 43, "chapter": 4, "verse": 26, "text": "Jesus said to her, \u201cI, the one speaking to you, am he.\u201d"}, {"pk": 2850896, "translation": "NET", "book": 43, "chapter": 4, "verse": 27, "text": "Now at that very moment his disciples came back. They were shocked because he was speaking with a woman. However, no one said, \u201cWhat do you want?\u201d or \u201cWhy are you speaking with her?\u201d", "comment": "tn Or \u201chis disciples returned\u201d; Grk \u201ccame\u201d (\u201cback\u201d is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the \u03ba\u03b1\u03af (kai) before \u1f10\u03b8\u03b1\u03cd\u03bc\u03b1\u03b6\u03bf\u03bd (eqaumazon) untranslated.
tn BDAG 444 s.v. \u03b8\u03b1\u03c5\u03bc\u03ac\u03b6\u03c9 1.a.\u03b3 has \u201cbe surprised that\u201d followed by indirect discourse. The context calls for a slightly stronger wording.
tn Grk \u201cseek.\u201d See John 4:23.sn The question \u201cWhat do you want?\u201d is John\u2019s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus\u2019 statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.
tn The \u1f45\u03c4\u03b9 (Joti) could also be translated as declarative (\u201cthat he had been speaking with a woman\u201d) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative \u1f45\u03c4\u03b9), it is preferable to take this \u1f45\u03c4\u03b9 as causal."}, {"pk": 2850897, "translation": "NET", "book": 43, "chapter": 4, "verse": 28, "text": "Then the woman left her water jar, went off into the town and said to the people,", "comment": "tn The term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 (anqrwpoi) used here can mean either \u201cpeople\u201d (when used generically) or \u201cmen\u201d (though there is a more specific term in Greek for adult males, \u03b1\u03bd\u1f75\u03c1 [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word \u201cpeople\u201d here."}, {"pk": 2850898, "translation": "NET", "book": 43, "chapter": 4, "verse": 29, "text": "\u201cCome, see a man who told me everything I ever did. Surely he can\u2019t be the Messiah, can he?\u201d", "comment": "tn The use of \u03bc\u1f75\u03c4\u03b9 (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of \u201creverse psychology,\u201d designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.
tn Grk \u201cthe Christ\u201d (both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d). Although the Greek text reads \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (cristos) here, it is more consistent based on 4:25 (where \u039c\u03b5\u03c3\u03c3\u03af\u03b1\u03c2 [Messias] is the lead term and is qualified by \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2) to translate \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 as \u201cMessiah\u201d here."}, {"pk": 2850899, "translation": "NET", "book": 43, "chapter": 4, "verse": 30, "text": "So they left the town and began coming to him.", "comment": "sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.
tn \u201cSo\u201d is supplied for transitional smoothness in English."}, {"pk": 2850900, "translation": "NET", "book": 43, "chapter": 4, "verse": 31, "text": "Meanwhile the disciples were urging him, \u201cRabbi, eat something.\u201d", "comment": "tn The direct object of \u03c6\u03ac\u03b3\u03b5 (fage) in Greek is understood; \u201csomething\u201d is supplied in English.
tn Grk \u201cwere asking him, saying.\u201d"}, {"pk": 2850901, "translation": "NET", "book": 43, "chapter": 4, "verse": 32, "text": "But he said to them, \u201cI have food to eat that you know nothing about.\u201d"}, {"pk": 2850902, "translation": "NET", "book": 43, "chapter": 4, "verse": 33, "text": "So the disciples began to say to one another, \u201cNo one brought him anything to eat, did they?\u201d", "comment": "tn The direct object of \u1f24\u03bd\u03b5\u03b3\u03ba\u03b5\u03bd (hnenken) in Greek is understood; \u201canything\u201d is supplied in English.
tn An ingressive imperfect conveys the idea that Jesus\u2019 reply provoked the disciples\u2019 response.
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here it is \u201cdid they?\u201d)."}, {"pk": 2850903, "translation": "NET", "book": 43, "chapter": 4, "verse": 34, "text": "Jesus said to them, \u201cMy food is to do the will of the one who sent me and to complete his work.", "comment": "tn Or \u201cto accomplish.\u201d
sn The one who sent me refers to the Father.
tn The substantival \u1f35\u03bd\u03b1 (Jina) clause has been translated as an English infinitive clause.sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him."}, {"pk": 2850904, "translation": "NET", "book": 43, "chapter": 4, "verse": 35, "text": "Don\u2019t you say, \u2018There are four more months and then comes the harvest?\u2019 I tell you, look up and see that the fields are already white for harvest!", "comment": "tn The recitative \u1f45\u03c4\u03b9 (Joti) after \u03bb\u03ad\u03b3\u03b5\u03c4\u03b5 (legete) has not been translated.
tn That is, \u201cripe.\u201d
tn Grk \u201clift up your eyes\u201d (an idiom). BDAG 357 s.v. \u1f10\u03c0\u03b1\u03af\u03c1\u03c9 1 has \u201clook up\u201d here."}, {"pk": 2850905, "translation": "NET", "book": 43, "chapter": 4, "verse": 36, "text": "The one who reaps receives pay and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.", "comment": "tn Or \u201ca reward\u201d; see L&N 38.14 and 57.173. This is something of a wordplay."}, {"pk": 2850906, "translation": "NET", "book": 43, "chapter": 4, "verse": 37, "text": "For in this instance the saying is true, \u2018One sows and another reaps.\u2019", "comment": "tn The recitative \u1f45\u03c4\u03b9 (Joti) after \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u03cc\u03c2 (alhqino\") has not been translated."}, {"pk": 2850907, "translation": "NET", "book": 43, "chapter": 4, "verse": 38, "text": "I sent you to reap what you did not work for; others have labored and you have entered into their labor.\u201d"}, {"pk": 2850908, "translation": "NET", "book": 43, "chapter": 4, "verse": 39, "text": "Now many Samaritans from that town believed in him because of the report of the woman who testified, \u201cHe told me everything I ever did.\u201d", "comment": "tn Grk \u201cwhen she testified.\u201d"}, {"pk": 2850909, "translation": "NET", "book": 43, "chapter": 4, "verse": 40, "text": "So when the Samaritans came to him, they began asking him to stay with them. He stayed there two days,", "comment": "tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive."}, {"pk": 2850910, "translation": "NET", "book": 43, "chapter": 4, "verse": 41, "text": "and because of his word many more believed.", "comment": "tn Or \u201cand they believed much more.\u201d"}, {"pk": 2850911, "translation": "NET", "book": 43, "chapter": 4, "verse": 42, "text": "They said to the woman, \u201cNo longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.\u201d", "comment": "tn Or \u201cthis.\u201d The Greek pronoun can mean either \u201cthis one\u201d or \u201cthis\u201d (BDAG 740 s.v. \u03bf\u1f57\u03c4\u03bf\u03c2 1).
sn There is irony in the Samaritans\u2019 declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): \u201cHe came to his own, and his own did not receive him.\u201d Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world."}, {"pk": 2850912, "translation": "NET", "book": 43, "chapter": 4, "verse": 43, "text": "After the two days he departed from there to Galilee."}, {"pk": 2850913, "translation": "NET", "book": 43, "chapter": 4, "verse": 44, "text": "(For Jesus himself had testified that a prophet has no honor in his own country.)", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2850914, "translation": "NET", "book": 43, "chapter": 4, "verse": 45, "text": "So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem at the feast (for they themselves had gone to the feast).", "comment": "sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn See John 2:23\u201325.
sn John 4:44\u201345. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John\u2019s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus\u2019 unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all."}, {"pk": 2850915, "translation": "NET", "book": 43, "chapter": 4, "verse": 46, "text": "Now he came again to Cana in Galilee where he had made the water wine. In Capernaum there was a certain royal official whose son was sick.", "comment": "sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.map For location see Map1-D2; Map2-C3; Map3-B2.
map For location see Map1-C3; Map2-D2; Map3-C5.
sn See John 2:1\u201311.
tn Grk \u201cAnd in.\u201d
tn Although \u03b2\u03b1\u03c3\u03b9\u03bb\u03b9\u03ba\u03cc\u03c2 (basiliko\") has often been translated \u201cnobleman\u201d it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14\u201329). Capernaum was a border town, so doubtless there were many administrative officials in residence there."}, {"pk": 2850916, "translation": "NET", "book": 43, "chapter": 4, "verse": 47, "text": "When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him to come down and heal his son, who was about to die.", "comment": "tn The direct object of \u1f20\u03c1\u1f7d\u03c4\u03b1 (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2850917, "translation": "NET", "book": 43, "chapter": 4, "verse": 48, "text": "So Jesus said to him, \u201cUnless you people see signs and wonders you will never believe!\u201d", "comment": "tn Or \u201cyou never believe.\u201d The verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b7\u03c4\u03b5 (pisteushte) is aorist subjunctive and may have either nuance.
tn The word \u201cpeople\u201d is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone)."}, {"pk": 2850918, "translation": "NET", "book": 43, "chapter": 4, "verse": 49, "text": "\u201cSir,\u201d the official said to him, \u201ccome down before my child dies.\u201d"}, {"pk": 2850919, "translation": "NET", "book": 43, "chapter": 4, "verse": 50, "text": "Jesus told him, \u201cGo home; your son will live.\u201d The man believed the word that Jesus spoke to him, and set off for home.", "comment": "tn Grk \u201cand left.\u201d The words \u201cfor home\u201d are implied by the following verse.
tn Grk \u201cGo\u201d; the word \u201chome\u201d is not in the Greek text, but is implied."}, {"pk": 2850920, "translation": "NET", "book": 43, "chapter": 4, "verse": 51, "text": "While he was on his way down, his slaves met him and told him that his son was going to live.", "comment": "sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.
tn Traditionally, \u201cservants.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force."}, {"pk": 2850921, "translation": "NET", "book": 43, "chapter": 4, "verse": 52, "text": "So he asked them the time when his condition began to improve, and they told him, \u201cYesterday at one o\u2019clock in the afternoon the fever left him.\u201d", "comment": "tn Grk \u201cthe hour.\u201d
tn The second \u03bf\u1f56\u03bd (oun) in 4:52 has been translated as \u201cand\u201d to improve English style by avoiding redundancy.
tn BDAG 558 s.v. \u03ba\u03bf\u03bc\u03c8\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd translates the idiom \u03ba\u03bf\u03bc\u03c8\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u1f14\u03c7\u03b5\u03b9\u03bd (komyoteron ecein) as \u201cbegin to improve.\u201d
tn Grk \u201cat the seventh hour.\u201d"}, {"pk": 2850922, "translation": "NET", "book": 43, "chapter": 4, "verse": 53, "text": "Then the father realized that it was the very time Jesus had said to him, \u201cYour son will live,\u201d and he himself believed along with his entire household.", "comment": "tn Grk \u201cat that hour.\u201d"}, {"pk": 2850923, "translation": "NET", "book": 43, "chapter": 4, "verse": 54, "text": "Jesus did this as his second miraculous sign when he returned from Judea to Galilee.", "comment": "tn This sentence in Greek involves an object-complement construction. The force can be either \u201cJesus did this as,\u201d or possibly \u201cJesus made this to be.\u201d The latter translation accents not only Jesus\u2019 power but his sovereignty too. Cf. 2:11 where the same construction occurs."}, {"pk": 2850924, "translation": "NET", "book": 43, "chapter": 5, "verse": 1, "text": "After this there was a Jewish feast, and Jesus went up to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.
tc The textual variants \u1f11\u03bf\u03c1\u03c4\u1f75 or \u1f21 \u1f11\u03bf\u03c1\u03c4\u1f75 (Jeorth or Jh Jeorth, \u201ca feast\u201d or \u201cthe feast\u201d) may not appear significant at first, but to read \u1f11\u03bf\u03c1\u03c4\u1f75 with the article would almost certainly demand a reference to the Jewish Passover. The article is found in \u05d0 C L \u0394 \u03a8 \u00cb1 33 892 1424 pm, but is lacking in {\u00cc66,75 A B D T Ws \u0398 \u00cb13 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus\u2019 reference to Moses in 5:45\u201346. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16\u201347."}, {"pk": 2850925, "translation": "NET", "book": 43, "chapter": 5, "verse": 2, "text": "Now there is in Jerusalem by the Sheep Gate a pool called Bethzatha in Aramaic, which has five covered walkways.", "comment": "tn Or \u201cporticoes,\u201d or \u201ccolonnades\u201d; Grk \u201cstoas.\u201dsn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.
tn The site of the miracle is also something of a problem: \u03c0\u03c1\u03bf\u03b2\u03b1\u03c4\u03b9\u03ba\u1fc7 (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word \u03ba\u03bf\u03bb\u03c5\u03bc\u03b2\u1f75\u03b8\u03c1\u03b1 (kolumbhqra) with \u03c0\u03c1\u03bf\u03b2\u03b1\u03c4\u03b9\u03ba\u1fc7 to read \u201cin Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.\u201d This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle \u1f10\u03c0\u03b9\u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03b7 [epilegomenh]). Note however that Brown\u2019s suggestion would require a feminine word to be supplied (for the participle \u1f10\u03c0\u03b9\u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03b7 to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.
tn Regarding the use of the present tense \u1f10\u03c3\u03c4\u03b9\u03bd (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, \u201cJohn 5,2 and the Date of the Fourth Gospel,\u201d Bib 71 (1990): 177-205.
tc Some mss (\u05d0 [L] 33 it) read Bethzatha, while others read Bethsaida (\u00cc[66],75 B T Ws [\u03a8] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C \u0398 078 \u00cb1,13 \u00cf), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet \u00e1Esdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet \u1fbfEsda, \u201chouse of the flowing.\u201d It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet \u00e1Esdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning \u201cHouse of Mercy\u201d [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.
tn Grk \u201cin Hebrew.\u201d"}, {"pk": 2850926, "translation": "NET", "book": 43, "chapter": 5, "verse": 3, "text": "A great number of sick, blind, lame, and paralyzed people were lying in these walkways.", "comment": "tc The majority of later mss (C3 \u0398 \u03a8 078 \u00cb1,13 \u00cf) add the following to 5:3: \u201cwaiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.\u201d Other mss include only v. 3b (Ac D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b\u20134, for they are not found in the earliest and best witnesses (\u00cc66,75 \u05d0 B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations."}, {"pk": 2850927, "translation": "NET", "book": 43, "chapter": 5, "verse": 5, "text": "Now a man was there who had been disabled for thirty-eight years.", "comment": "tn Grk \u201cwho had had thirty-eight years in his disability.\u201d"}, {"pk": 2850928, "translation": "NET", "book": 43, "chapter": 5, "verse": 6, "text": "When Jesus saw him lying there and when he realized that the man had been disabled a long time already, he said to him, \u201cDo you want to become well?\u201d", "comment": "tn Grk \u201che.\u201d The referent (the man) has been specified in the translation for clarity.
tn Or \u201cknew.\u201d"}, {"pk": 2850929, "translation": "NET", "book": 43, "chapter": 5, "verse": 7, "text": "The sick man answered him, \u201cSir, I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, someone else goes down there before me.\u201d", "comment": "tn Or \u201cLord.\u201d The Greek \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurios) means both \u201cSir\u201d and \u201cLord.\u201d In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord \u2013 he rather reports Jesus to the authorities.
tn Grk \u201cwhile I am going.\u201d
tn Grk \u201canother.\u201d
tn The word \u201cthere\u201d is not in the Greek text but is implied."}, {"pk": 2850930, "translation": "NET", "book": 43, "chapter": 5, "verse": 8, "text": "Jesus said to him, \u201cStand up! Pick up your mat and walk.\u201d", "comment": "tn Or \u201cpallet,\u201d \u201cmattress,\u201d \u201ccot,\u201d or \u201cstretcher.\u201d Some of these items, however, are rather substantial (e.g., \u201cmattress\u201d) and would probably give the modern English reader a false impression."}, {"pk": 2850931, "translation": "NET", "book": 43, "chapter": 5, "verse": 9, "text": "Immediately the man was healed, and he picked up his mat and started walking. (Now that day was a Sabbath.)", "comment": "tn Or \u201cpallet,\u201d \u201cmattress,\u201d \u201ccot,\u201d or \u201cstretcher.\u201d See the note on \u201cmat\u201d in the previous verse.
tn Grk \u201cbecame well.\u201d
tn Grk \u201cNow it was Sabbath on that day.\u201dsn This is a parenthetical note by the author."}, {"pk": 2850932, "translation": "NET", "book": 43, "chapter": 5, "verse": 10, "text": "So the Jewish leaders said to the man who had been healed, \u201cIt is the Sabbath, and you are not permitted to carry your mat.\u201d", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9).
tn Or \u201cpallet,\u201d \u201cmattress,\u201d \u201ccot,\u201d or \u201cstretcher.\u201d See the note on \u201cmat\u201d in v. 8."}, {"pk": 2850933, "translation": "NET", "book": 43, "chapter": 5, "verse": 11, "text": "But he answered them, \u201cThe man who made me well said to me, \u2018Pick up your mat and walk.\u2019\u201d", "comment": "tn Or \u201cpallet,\u201d \u201cmattress,\u201d \u201ccot,\u201d or \u201cstretcher.\u201d See the note on \u201cmat\u201d in v. 8."}, {"pk": 2850934, "translation": "NET", "book": 43, "chapter": 5, "verse": 12, "text": "They asked him, \u201cWho is the man who said to you, \u2018Pick up your mat and walk\u2019?\u201d", "comment": "tn Grk \u201cPick up and walk\u201d; the object (the mat) is implied but not repeated.
tc While a number of mss, especially the later ones (Ac C3 D \u0398 \u03a8 \u00cb1,13 33 \u00cf latt sy), include the words \u03c4\u03bf\u03bd \u03ba\u03c1\u03b1\u03b2(\u03b2)\u03b1\u03c4(\u03c4)\u03bf\u03bd \u03c3\u03bf\u03c5 (ton krab(b)at(t)on sou, \u201cyour mat\u201d) here, the earliest and best (\u00cc66,75 \u05d0 B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does."}, {"pk": 2850935, "translation": "NET", "book": 43, "chapter": 5, "verse": 13, "text": "But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place."}, {"pk": 2850936, "translation": "NET", "book": 43, "chapter": 5, "verse": 14, "text": "After this Jesus found him at the temple and said to him, \u201cLook, you have become well. Don\u2019t sin any more, lest anything worse happen to you.\u201d", "comment": "tn Since this is a prohibition with a present imperative, the translation \u201cstop sinning\u201d is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning \u201cstop doing what you are doing\u201d be appropriate."}, {"pk": 2850937, "translation": "NET", "book": 43, "chapter": 5, "verse": 15, "text": "The man went away and informed the Jewish leaders that Jesus was the one who had made him well.", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d See the note on the phrase \u201cJewish leaders\u201d in v. 10."}, {"pk": 2850938, "translation": "NET", "book": 43, "chapter": 5, "verse": 16, "text": "Now because Jesus was doing these things on the Sabbath, the Jewish leaders began persecuting him.", "comment": "sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1\u201315 has thus been chosen by the author as representative.
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d See the note on the phrase \u201cJewish leaders\u201d in v. 10.
tn Or \u201charassing.\u201d"}, {"pk": 2850939, "translation": "NET", "book": 43, "chapter": 5, "verse": 17, "text": "So he told them, \u201cMy Father is working until now, and I too am working.\u201d", "comment": "tn Grk \u201canswered.\u201d
tc \u2021 Most witnesses (\u00cc66 A D L \u0398 \u03a8 \u00cb1,13 33 \u00cf latt co) have \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Ihsou\", \u201cJesus\u201d) here, while generally better witnesses (\u00cc75 \u05d0 B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA27 places the word in brackets, indicating some doubts as to authenticity.
sn \u201cMy Father is working until now, and I too am working.\u201d What is the significance of Jesus\u2019 claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities\u2019 response and the author\u2019s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that \u201cIn six days the Lord made the heavens and the earth\u2026and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.\u201d Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus\u2019 words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection."}, {"pk": 2850940, "translation": "NET", "book": 43, "chapter": 5, "verse": 18, "text": "For this reason the Jewish leaders were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d See the note on the phrase \u201cJewish leaders\u201d in v. 10."}, {"pk": 2850941, "translation": "NET", "book": 43, "chapter": 5, "verse": 19, "text": "So Jesus answered them, \u201cI tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise.", "comment": "tn Grk \u201cnothing from himself.\u201d
tn Grk \u201cthat one\u201d; the referent (the Father) has been specified in the translation for clarity.
sn What works does the Son do likewise? The same that the Father does \u2013 and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the \u201cgreater things\u201d mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22\u201323). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.
tn Grk \u201cTruly, truly, I say to you.\u201d
tn Grk \u201canswered and said to them.\u201d"}, {"pk": 2850942, "translation": "NET", "book": 43, "chapter": 5, "verse": 20, "text": "For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed."}, {"pk": 2850943, "translation": "NET", "book": 43, "chapter": 5, "verse": 21, "text": "For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.", "comment": "tn Grk \u201cand makes them live.\u201d
tn Grk \u201cthe Son makes whomever he wants to live.\u201d"}, {"pk": 2850944, "translation": "NET", "book": 43, "chapter": 5, "verse": 22, "text": "Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son,", "comment": "tn Or \u201cgiven,\u201d or \u201chanded over.\u201d
tn Or \u201ccondemn.\u201d"}, {"pk": 2850945, "translation": "NET", "book": 43, "chapter": 5, "verse": 23, "text": "so that all people will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.", "comment": "tn Grk \u201call.\u201d The word \u201cpeople\u201d is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV \u201call men\u201d)."}, {"pk": 2850946, "translation": "NET", "book": 43, "chapter": 5, "verse": 24, "text": "\u201cI tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over from death to life.", "comment": "tn Or \u201cword.\u201d
tn Or \u201cobeys.\u201d
tn Grk \u201cand does not come into judgment.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d"}, {"pk": 2850947, "translation": "NET", "book": 43, "chapter": 5, "verse": 25, "text": "I tell you the solemn truth, a time is coming \u2014 and is now here \u2014 when the dead will hear the voice of the Son of God, and those who hear will live.", "comment": "tn Grk \u201can hour.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d"}, {"pk": 2850948, "translation": "NET", "book": 43, "chapter": 5, "verse": 26, "text": "For just as the Father has life in himself, thus he has granted the Son to have life in himself,"}, {"pk": 2850949, "translation": "NET", "book": 43, "chapter": 5, "verse": 27, "text": "and he has granted the Son authority to execute judgment, because he is the Son of Man.", "comment": "tn Grk \u201cauthority to judge.\u201d
tn Grk \u201chim.\u201d"}, {"pk": 2850950, "translation": "NET", "book": 43, "chapter": 5, "verse": 28, "text": "\u201cDo not be amazed at this, because a time is coming when all who are in the tombs will hear his voice", "comment": "tn Grk \u201can hour.\u201d"}, {"pk": 2850951, "translation": "NET", "book": 43, "chapter": 5, "verse": 29, "text": "and will come out \u2014 the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation.", "comment": "tn Or \u201ca resurrection resulting in judgment.\u201d"}, {"pk": 2850952, "translation": "NET", "book": 43, "chapter": 5, "verse": 30, "text": "I can do nothing on my own initiative. Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me.", "comment": "tn Grk \u201cnothing from myself.\u201d
tn That is, \u201cthe will of the Father who sent me.\u201d
tn Or \u201crighteous,\u201d or \u201cproper.\u201d"}, {"pk": 2850953, "translation": "NET", "book": 43, "chapter": 5, "verse": 31, "text": "\u201cIf I testify about myself, my testimony is not true."}, {"pk": 2850954, "translation": "NET", "book": 43, "chapter": 5, "verse": 32, "text": "There is another who testifies about me, and I know the testimony he testifies about me is true.", "comment": "sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression."}, {"pk": 2850955, "translation": "NET", "book": 43, "chapter": 5, "verse": 33, "text": "You have sent to John, and he has testified to the truth.", "comment": "sn John refers to John the Baptist."}, {"pk": 2850956, "translation": "NET", "book": 43, "chapter": 5, "verse": 34, "text": "(I do not accept human testimony, but I say this so that you may be saved.)", "comment": "tn Or \u201cI do not receive.\u201d"}, {"pk": 2850957, "translation": "NET", "book": 43, "chapter": 5, "verse": 35, "text": "He was a lamp that was burning and shining, and you wanted to rejoice greatly for a short time in his light.", "comment": "tn Grk \u201cfor an hour.\u201d
sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was \u201ca flame like a torch.\u201d Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John\u2019s reply, \u201cI am not\u201d), it was natural for Jesus to apply this description to John."}, {"pk": 2850958, "translation": "NET", "book": 43, "chapter": 5, "verse": 36, "text": "\u201cBut I have a testimony greater than that from John. For the deeds that the Father has assigned me to complete \u2014 the deeds I am now doing \u2014 testify about me that the Father has sent me.", "comment": "tn Grk \u201ccomplete, which I am now doing\u201d; the referent of the relative pronoun has been specified by repeating \u201cdeeds\u201d from the previous clause.
tn Or \u201cworks.\u201d"}, {"pk": 2850959, "translation": "NET", "book": 43, "chapter": 5, "verse": 37, "text": "And the Father who sent me has himself testified about me. You people have never heard his voice nor seen his form at any time,", "comment": "sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer \u2013 their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.
tn The word \u201cpeople\u201d is not in the Greek text, but is supplied to clarify that the following verbs (\u201cheard,\u201d \u201cseen,\u201d \u201chave residing,\u201d \u201cdo not believe\u201d) are second person plural."}, {"pk": 2850960, "translation": "NET", "book": 43, "chapter": 5, "verse": 38, "text": "nor do you have his word residing in you, because you do not believe the one whom he sent."}, {"pk": 2850961, "translation": "NET", "book": 43, "chapter": 5, "verse": 39, "text": "You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me,", "comment": "sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (\u201cThe Sayings of the Fathers\u201d): Pirqe Avot 2:8, \u201cHe who has acquired the words of the law has acquired for himself the life of the world to come\u201d; Pirqe Avot 6:7, \u201cGreat is the law for it gives to those who practice it life in this world and in the world to come.\u201d
tn Or \u201cStudy the scriptures thoroughly\u201d (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
tn The words \u201csame scriptures\u201d are not in the Greek text, but are supplied to clarify the referent (\u201cthese\u201d)."}, {"pk": 2850962, "translation": "NET", "book": 43, "chapter": 5, "verse": 40, "text": "but you are not willing to come to me so that you may have life."}, {"pk": 2850963, "translation": "NET", "book": 43, "chapter": 5, "verse": 41, "text": "\u201cI do not accept praise from people,", "comment": "tn Or \u201chonor\u201d (Grk \u201cglory,\u201d in the sense of respect or honor accorded to a person because of their status).
tn Grk \u201cfrom men,\u201d but in a generic sense; both men and women are implied here.
tn Or \u201cI do not receive.\u201d"}, {"pk": 2850964, "translation": "NET", "book": 43, "chapter": 5, "verse": 42, "text": "but I know you, that you do not have the love of God within you.", "comment": "tn The genitive in the phrase \u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (thn agaphn tou qeou, \u201cthe love of God\u201d) could be translated as either a subjective genitive (\u201cGod\u2019s love\u201d) or an objective genitive (\u201clove for God\u201d). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, \u00a7\u00a736-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus\u2019 opponents are lacking any such love inside them."}, {"pk": 2850965, "translation": "NET", "book": 43, "chapter": 5, "verse": 43, "text": "I have come in my Father\u2019s name, and you do not accept me. If someone else comes in his own name, you will accept him.", "comment": "tn Or \u201cyou do not receive.\u201d
tn Or \u201cyou will receive.\u201d"}, {"pk": 2850966, "translation": "NET", "book": 43, "chapter": 5, "verse": 44, "text": "How can you believe, if you accept praise from one another and don\u2019t seek the praise that comes from the only God?", "comment": "tc Several early and important witnesses (\u00cc66,75 B W a b sa) lack \u03b8\u03b5\u03bf\u1fe6 (qeou, \u201cGod\u201d) here, thus reading \u201cthe only one,\u201d while most of the rest of the tradition, including some important mss, has the name ({\u05d0 A D L \u0398 \u03a8 33 \u00cf}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is \u1f41 \u03bc\u03cc\u03bd\u03bf\u03c2 (Jo mono\") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with \u03b8\u03b5\u03bf\u1fe6 written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -\u03bf\u03c5: toumonouqMuou. It is thus preferable to retain the word in the text.
tn Or \u201chonor\u201d (Grk \u201cglory,\u201d in the sense of respect or honor accorded to a person because of their status).
tn Or \u201chonor\u201d (Grk \u201cglory,\u201d in the sense of respect or honor accorded to a person because of their status)."}, {"pk": 2850967, "translation": "NET", "book": 43, "chapter": 5, "verse": 45, "text": "\u201cDo not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope.", "comment": "sn The final condemnation will come from Moses himself \u2013 again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus\u2019 statements about the final judgment in John 5:28\u201329."}, {"pk": 2850968, "translation": "NET", "book": 43, "chapter": 5, "verse": 46, "text": "If you believed Moses, you would believe me, because he wrote about me.", "comment": "tn Grk \u201cFor if.\u201d"}, {"pk": 2850969, "translation": "NET", "book": 43, "chapter": 5, "verse": 47, "text": "But if you do not believe what Moses wrote, how will you believe my words?\u201d", "comment": "tn Grk \u201cthat one\u201d (\u201che\u201d); the referent (Moses) has been specified in the translation for clarity."}, {"pk": 2850970, "translation": "NET", "book": 43, "chapter": 6, "verse": 1, "text": "After this Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias).", "comment": "tn Again, \u03bc\u03b5\u03c4\u1f70 \u03c4\u03b1\u1fe6\u03c4\u03b1 (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.
sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20\u2019s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself."}, {"pk": 2850971, "translation": "NET", "book": 43, "chapter": 6, "verse": 2, "text": "A large crowd was following him because they were observing the miraculous signs he was performing on the sick."}, {"pk": 2850972, "translation": "NET", "book": 43, "chapter": 6, "verse": 3, "text": "So Jesus went on up the mountainside and sat down there with his disciples.", "comment": "sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean \u201cthe hill country\u201d or \u201cthe high ground,\u201d referring to the high country east of the Sea of Galilee (known today as the Golan Heights)."}, {"pk": 2850973, "translation": "NET", "book": 43, "chapter": 6, "verse": 4, "text": "(Now the Jewish feast of the Passover was near.)", "comment": "sn This is a parenthetical note by the author.
sn Passover. According to John\u2019s sequence of material, considerable time has elapsed since the feast of 5:1. If the feast in 5:1 was Pentecost of a.d. 31, then this feast would be the Passover of a.d. 32, just one year before Jesus\u2019 crucifixion."}, {"pk": 2850974, "translation": "NET", "book": 43, "chapter": 6, "verse": 5, "text": "Then Jesus, when he looked up and saw that a large crowd was coming to him, said to Philip, \u201cWhere can we buy bread so that these people may eat?\u201d", "comment": "tn Grk \u201cwhen he lifted up his eyes\u201d (an idiom)."}, {"pk": 2850975, "translation": "NET", "book": 43, "chapter": 6, "verse": 6, "text": "(Now Jesus said this to test him, for he knew what he was going to do.)", "comment": "sn This is a parenthetical note by the author.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850976, "translation": "NET", "book": 43, "chapter": 6, "verse": 7, "text": "Philip replied, \u201cTwo hundred silver coins worth of bread would not be enough for them, for each one to get a little.\u201d", "comment": "tn Grk \u201ctwo hundred denarii.\u201d The denarius was a silver coin worth about a day\u2019s wage for a laborer; this would be an amount worth about eight months\u2019 pay.
tn Grk \u201cPhilip answered him.\u201d"}, {"pk": 2850977, "translation": "NET", "book": 43, "chapter": 6, "verse": 8, "text": "One of Jesus\u2019 disciples, Andrew, Simon Peter\u2019s brother, said to him,", "comment": "tn Grk \u201cone of his disciples.\u201d"}, {"pk": 2850978, "translation": "NET", "book": 43, "chapter": 6, "verse": 9, "text": "\u201cHere is a boy who has five barley loaves and two fish, but what good are these for so many people?\u201d", "comment": "tn Grk \u201cbut what are these\u201d; the word \u201cgood\u201d is not in the Greek text, but is implied."}, {"pk": 2850979, "translation": "NET", "book": 43, "chapter": 6, "verse": 10, "text": "Jesus said, \u201cHave the people sit down.\u201d (Now there was a lot of grass in that place.) So the men sat down, about five thousand in number.", "comment": "tn Grk \u201cMake.\u201d
tn Here \u201cmen\u201d has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).
sn This is a parenthetical note by the author (suggesting an eyewitness recollection)."}, {"pk": 2850980, "translation": "NET", "book": 43, "chapter": 6, "verse": 11, "text": "Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, as much as they wanted.", "comment": "tn Grk \u201clikewise also (he distributed) from the fish.\u201d"}, {"pk": 2850981, "translation": "NET", "book": 43, "chapter": 6, "verse": 12, "text": "When they were all satisfied, Jesus said to his disciples, \u201cGather up the broken pieces that are left over, so that nothing is wasted.\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2850982, "translation": "NET", "book": 43, "chapter": 6, "verse": 13, "text": "So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves left over by the people who had eaten.", "comment": "sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus\u2019 upcoming discourse on the Bread of Life."}, {"pk": 2850983, "translation": "NET", "book": 43, "chapter": 6, "verse": 14, "text": "Now when the people saw the miraculous sign that Jesus performed, they began to say to one another, \u201cThis is certainly the Prophet who is to come into the world.\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn An allusion to Deut 18:15.
sn The Prophet is a reference to the \u201cprophet like Moses\u201d of Deut 18:15, by this time an eschatological figure in popular belief."}, {"pk": 2850984, "translation": "NET", "book": 43, "chapter": 6, "verse": 15, "text": "Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone.", "comment": "sn Jesus, knowing that his \u201chour\u201d had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus\u2019 kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus\u2019 explanation of it (John 6:22\u201371)."}, {"pk": 2850985, "translation": "NET", "book": 43, "chapter": 6, "verse": 16, "text": "Now when evening came, his disciples went down to the lake,", "comment": "tn Or \u201csea.\u201d The Greek word indicates a rather large body of water, but the English word \u201csea\u201d normally indicates very large bodies of water, so the word \u201clake\u201d in English is a closer approximation."}, {"pk": 2850986, "translation": "NET", "book": 43, "chapter": 6, "verse": 17, "text": "got into a boat, and started to cross the lake to Capernaum. (It had already become dark, and Jesus had not yet come to them.)", "comment": "tn Or \u201csea.\u201d See the note on \u201clake\u201d in the previous verse.
map For location see Map1-D2; Map2-C3; Map3-B2.
sn This is a parenthetical note by the author."}, {"pk": 2850987, "translation": "NET", "book": 43, "chapter": 6, "verse": 18, "text": "By now a strong wind was blowing and the sea was getting rough."}, {"pk": 2850988, "translation": "NET", "book": 43, "chapter": 6, "verse": 19, "text": "Then, when they had rowed about three or four miles, they caught sight of Jesus walking on the lake, approaching the boat, and they were frightened.", "comment": "tn Grk \u201cabout twenty-five or thirty stades\u201d (a stade as a unit of linear measure is about 607 feet or 187 meters).sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.
tn Or \u201csea.\u201d See the note on \u201clake\u201d in v. 16. John uses the phrase \u1f10\u03c0\u03af (epi, \u201con\u201d) followed by the genitive (as in Mark, instead of Matthew\u2019s \u1f10\u03c0\u03af followed by the accusative) to describe Jesus walking \u201con the lake.\u201d"}, {"pk": 2850989, "translation": "NET", "book": 43, "chapter": 6, "verse": 20, "text": "But he said to them, \u201cIt is I. Do not be afraid.\u201d"}, {"pk": 2850990, "translation": "NET", "book": 43, "chapter": 6, "verse": 21, "text": "Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading."}, {"pk": 2850991, "translation": "NET", "book": 43, "chapter": 6, "verse": 22, "text": "The next day the crowd that remained on the other side of the lake realized that only one small boat had been there, and that Jesus had not boarded it with his disciples, but that his disciples had gone away alone.", "comment": "tc Most witnesses have after \u201cone\u201d the phrase \u201cwhich his disciples had entered\u201d (\u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf \u03b5\u1f30\u03c2 \u1f43 \u1f10\u03bd\u03ad\u03b2\u03b7\u03c3\u03b1\u03bd \u03bf\u1f31 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u1f76 \u03b1\u1f50\u03c4\u03bf\u1fe6, ekeino ei\" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([\u05d0* D] \u0398 [\u00cb13 33] \u00cf [sa]). The witnesses that lack this expression are, however, significant and diffused (\u00cc75 \u05d02 A B L N W \u03a8 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.tn Grk \u201cone\u201d; the referent (a small boat) has been specified in the translation for clarity.
tn Grk \u201centered.\u201d
tn Or \u201csea.\u201d See the note on \u201clake\u201d in v. 16."}, {"pk": 2850992, "translation": "NET", "book": 43, "chapter": 6, "verse": 23, "text": "But some boats from Tiberias came to shore near the place where they had eaten the bread after the Lord had given thanks.", "comment": "map For location see Map1-E2; Map2-C2; Map3-C3; Map4-D1; Map5-G4.
tc D 091 a e sys,c lack the phrase \u201cafter the Lord had given thanks\u201d (\u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u1f75\u03c3\u03b1\u03bd\u03c4\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5, eucaristhsanto\" tou kuriou), while almost all the rest of the witnesses ({\u00cc75 \u05d0 A B L W \u0398 \u03a8 0141 [\u00cb1] \u00cb13 33 \u00cf as well as several versions and fathers}) have the words (though {l672 l950 syp pbo} read \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 [Ihsou, \u201cJesus\u201d] instead of \u03ba\u03c5\u03c1\u03af\u03bf\u03c5). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist\u2019s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on \u201cJesus\u201d there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus \u201cLord.\u201d This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.
tn Or \u201cboats from Tiberias landed\u201d; Grk \u201ccame.\u201d"}, {"pk": 2850993, "translation": "NET", "book": 43, "chapter": 6, "verse": 24, "text": "So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats and came to Capernaum looking for Jesus.", "comment": "map For location see Map1-D2; Map2-C3; Map3-B2.
tn Or \u201cembarked in the boats.\u201d"}, {"pk": 2850994, "translation": "NET", "book": 43, "chapter": 6, "verse": 25, "text": "When they found him on the other side of the lake, they said to him, \u201cRabbi, when did you get here?\u201d", "comment": "tn Or \u201csea.\u201d See the note on \u201clake\u201d in v. 16.
sn John 6:25\u201331. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus\u2019 disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26\u201327. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30\u201331). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated."}, {"pk": 2850995, "translation": "NET", "book": 43, "chapter": 6, "verse": 26, "text": "Jesus replied, \u201cI tell you the solemn truth, you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted.", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d
tn Grk \u201cbecause you ate of the loaves of bread and were filled.\u201d
tn Grk \u201canswered and said to them.\u201d"}, {"pk": 2850996, "translation": "NET", "book": 43, "chapter": 6, "verse": 27, "text": "Do not work for the food that disappears, but for the food that remains to eternal life \u2014 the food which the Son of Man will give to you. For God the Father has put his seal of approval on him.\u201d", "comment": "tn Or \u201cperishes\u201d (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).sn Do not work for the food that disappears. Note the wordplay on \u201cwork\u201d here. This does not imply \u201cworking\u201d for salvation, since the \u201cwork\u201d is later explained (in John 6:29) as \u201cto believe in the one whom he (the Father) sent.\u201d
tn The referent (the food) has been specified for clarity by repeating the word \u201cfood\u201d from the previous clause.
tn Grk \u201con this one.\u201d"}, {"pk": 2850997, "translation": "NET", "book": 43, "chapter": 6, "verse": 28, "text": "So then they said to him, \u201cWhat must we do to accomplish the deeds God requires?\u201d", "comment": "tn Grk \u201cWhat must we do to work the works of God?\u201d
tn Grk \u201cthe works.\u201d"}, {"pk": 2850998, "translation": "NET", "book": 43, "chapter": 6, "verse": 29, "text": "Jesus replied, \u201cThis is the deed God requires \u2014 to believe in the one whom he sent.\u201d", "comment": "tn Grk \u201cthe work.\u201d
tn Grk \u201canswered and said to them.\u201d
tn Grk \u201cthat one\u201d (i.e., God).
tn Grk \u201cThis is the work of God.\u201d"}, {"pk": 2850999, "translation": "NET", "book": 43, "chapter": 6, "verse": 30, "text": "So they said to him, \u201cThen what miraculous sign will you perform, so that we may see it and believe you? What will you do?"}, {"pk": 2851000, "translation": "NET", "book": 43, "chapter": 6, "verse": 31, "text": "Our ancestors ate the manna in the wilderness, just as it is written, \u2018He gave them bread from heaven to eat.\u2019\u201d", "comment": "sn A quotation from Ps 78:24 (referring to the events of Exod 16:4\u201336).
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2851001, "translation": "NET", "book": 43, "chapter": 6, "verse": 32, "text": "Then Jesus told them, \u201cI tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven.", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d"}, {"pk": 2851002, "translation": "NET", "book": 43, "chapter": 6, "verse": 33, "text": "For the bread of God is the one who comes down from heaven and gives life to the world.\u201d", "comment": "tn Or \u201che who.\u201d"}, {"pk": 2851003, "translation": "NET", "book": 43, "chapter": 6, "verse": 34, "text": "So they said to him, \u201cSir, give us this bread all the time!\u201d", "comment": "tn Or \u201cLord.\u201d The Greek \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurios) means both \u201cSir\u201d and \u201cLord.\u201d In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (\u201csir\u201d)."}, {"pk": 2851004, "translation": "NET", "book": 43, "chapter": 6, "verse": 35, "text": "Jesus said to them, \u201cI am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty.", "comment": "tn Grk \u201cthe one who believes in me will not possibly thirst, ever.\u201dsn The one who believes in me will never be thirsty. Note the parallelism between \u201ccoming to Jesus\u201d in the first part of v. 35 and \u201cbelieving in Jesus\u201d in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17\u201321)."}, {"pk": 2851005, "translation": "NET", "book": 43, "chapter": 6, "verse": 36, "text": "But I told you that you have seen me and still do not believe.", "comment": "tn Grk \u201cBut I said to you.\u201d
tc A few witnesses lack \u03bc\u03b5 (me, \u201cme\u201d; \u05d0 A a b e q sys,c), while the rest of the tradition has the word (\u00cc66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity\u2019s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be \u201cme\u201d or it could be \u201csigns,\u201d reaching back to vv. 26 and 30. However, the oblique form of \u1f10\u03b3\u1f7d (egw, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text."}, {"pk": 2851006, "translation": "NET", "book": 43, "chapter": 6, "verse": 37, "text": "Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.", "comment": "tn Or \u201cdrive away\u201d; Grk \u201ccast out.\u201d"}, {"pk": 2851007, "translation": "NET", "book": 43, "chapter": 6, "verse": 38, "text": "For I have come down from heaven not to do my own will but the will of the one who sent me."}, {"pk": 2851008, "translation": "NET", "book": 43, "chapter": 6, "verse": 39, "text": "Now this is the will of the one who sent me \u2014 that I should not lose one person of every one he has given me, but raise them all up at the last day.", "comment": "tn Or \u201cresurrect them all,\u201d or \u201cmake them all live again\u201d; Grk \u201craise it up.\u201d The word \u201call\u201d is supplied to bring out the collective nature of the neuter singular pronoun \u03b1\u1f50\u03c4\u03cc (auto) in Greek. The plural pronoun \u201cthem\u201d is used rather than neuter singular \u201cit\u201d because this is clearer in English, which does not use neuter collective singulars in the same way Greek does."}, {"pk": 2851009, "translation": "NET", "book": 43, "chapter": 6, "verse": 40, "text": "For this is the will of my Father \u2014 for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.\u201d", "comment": "sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus\u2019 flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
tn Or \u201cresurrect him,\u201d or \u201cmake him live again.\u201d"}, {"pk": 2851010, "translation": "NET", "book": 43, "chapter": 6, "verse": 41, "text": "Then the Jews who were hostile to Jesus began complaining about him because he said, \u201cI am the bread that came down from heaven,\u201d", "comment": "tn Grk \u201cThen the Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e.\u03b2), since the \u201ccrowd\u201d mentioned in 6:22\u201324 was almost all Jewish (as suggested by their addressing Jesus as \u201cRabbi\u201d (6:25). Likewise, the designation \u201cJudeans\u201d does not fit here because the location is Galilee rather than Judea."}, {"pk": 2851011, "translation": "NET", "book": 43, "chapter": 6, "verse": 42, "text": "and they said, \u201cIsn\u2019t this Jesus the son of Joseph, whose father and mother we know? How can he now say, \u2018I have come down from heaven\u2019?\u201d"}, {"pk": 2851012, "translation": "NET", "book": 43, "chapter": 6, "verse": 43, "text": "Jesus replied, \u201cDo not complain about me to one another.", "comment": "tn Or \u201cDo not grumble among yourselves.\u201d The words \u201cabout me\u201d are supplied to clarify the translation \u201ccomplain to one another\u201d (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).
tn Grk \u201canswered and said to them.\u201d"}, {"pk": 2851013, "translation": "NET", "book": 43, "chapter": 6, "verse": 44, "text": "No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.", "comment": "tn Or \u201cattracts him,\u201d or \u201cpulls him.\u201d The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).sn The Father who sent me draws him. The author never specifically explains what this \u201cdrawing\u201d consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39\u201340)."}, {"pk": 2851014, "translation": "NET", "book": 43, "chapter": 6, "verse": 45, "text": "It is written in the prophets, \u2018And they will all be taught by God.\u2019 Everyone who hears and learns from the Father comes to me.", "comment": "tn Or \u201clistens to the Father and learns.\u201d
sn A quotation from Isa 54:13."}, {"pk": 2851015, "translation": "NET", "book": 43, "chapter": 6, "verse": 46, "text": "(Not that anyone has seen the Father except the one who is from God \u2014 he has seen the Father.)", "comment": "sn This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus\u2019 preceding and following remarks to third person in v. 46 suggests that the author has added a clarifying comment here.
tn Grk \u201cthis one.\u201d"}, {"pk": 2851016, "translation": "NET", "book": 43, "chapter": 6, "verse": 47, "text": "I tell you the solemn truth, the one who believes has eternal life.", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d
tc Most witnesses (A C2 D \u03a8 \u00cb1,13 33 \u00cf lat and other versions) have \u201cin me\u201d (\u03b5\u1f30\u03c2 \u1f10\u03bc\u03ad, eis eme) here, while the Sinaitic and Curetonian Syriac versions read \u201cin God.\u201d These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (\u00cc66,75vid \u05d0 B C* L T W \u0398 892 pc) lack any object is solid testimony to the shorter text\u2019s authenticity.
tn Compare John 6:40."}, {"pk": 2851017, "translation": "NET", "book": 43, "chapter": 6, "verse": 48, "text": "I am the bread of life.", "comment": "tn That is, \u201cthe bread that produces (eternal) life.\u201d"}, {"pk": 2851018, "translation": "NET", "book": 43, "chapter": 6, "verse": 49, "text": "Your ancestors ate the manna in the wilderness, and they died.", "comment": "tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2851019, "translation": "NET", "book": 43, "chapter": 6, "verse": 50, "text": "This is the bread that has come down from heaven, so that a person may eat from it and not die.", "comment": "tn Grk \u201csomeone\u201d (\u03c4\u03b9\u03c2, tis).
tn Or \u201cHere.\u201d"}, {"pk": 2851020, "translation": "NET", "book": 43, "chapter": 6, "verse": 51, "text": "I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread that I will give for the life of the world is my flesh.\u201d", "comment": "tn Grk \u201cAnd the bread.\u201d"}, {"pk": 2851021, "translation": "NET", "book": 43, "chapter": 6, "verse": 52, "text": "Then the Jews who were hostile to Jesus began to argue with one another, \u201cHow can this man give us his flesh to eat?\u201d", "comment": "tn Grk \u201cwith one another, saying.\u201d
tn Grk \u201cThen the Jews began to argue.\u201d Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e.\u03b2), since the \u201ccrowd\u201d mentioned in 6:22\u201324 was almost all Jewish (as suggested by their addressing Jesus as \u201cRabbi\u201d (6:25). See also the note on the phrase \u201cthe Jews who were hostile to Jesus\u201d in v. 41.
tn Grk \u201cthis one,\u201d \u201cthis person.\u201d"}, {"pk": 2851022, "translation": "NET", "book": 43, "chapter": 6, "verse": 53, "text": "Jesus said to them, \u201cI tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d
tn That is, \u201cno eternal life\u201d (as opposed to physical life).
sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord\u2019s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone\u2019s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work."}, {"pk": 2851023, "translation": "NET", "book": 43, "chapter": 6, "verse": 54, "text": "The one who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.", "comment": "sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus\u2019) flesh and drinking his blood. Compare John 6:40 where the same result is produced by \u201clooking on the Son and believing in him.\u201d This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).
tn Or \u201cwho chews\u201d; Grk \u1f41 \u03c4\u03c1\u1f7d\u03b3\u03c9\u03bd (Jo trwgwn). The alternation between \u1f10\u03c3\u03b8\u03af\u03c9 (esqiw, \u201ceat,\u201d v. 53) and \u03c4\u03c1\u1f7d\u03b3\u03c9 (trwgw, \u201ceats,\u201d vv. 54, 56, 58; \u201cconsumes,\u201d v. 57) may simply reflect a preference for one form over the other on the author\u2019s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (\u03c4\u03c1\u1f7d\u03b3\u03c9) is the more graphic and vivid of the two (\u201cgnaw\u201d or \u201cchew\u201d)."}, {"pk": 2851024, "translation": "NET", "book": 43, "chapter": 6, "verse": 55, "text": "For my flesh is true food, and my blood is true drink.", "comment": "tn Or \u201creal.\u201d
tn Or \u201creal.\u201d"}, {"pk": 2851025, "translation": "NET", "book": 43, "chapter": 6, "verse": 56, "text": "The one who eats my flesh and drinks my blood resides in me, and I in him.", "comment": "sn Resides in me, and I in him. Note how in John 6:54 eating Jesus\u2019 flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus\u2019 flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of \u2018possessing eternal life\u2019 and of \u2018residing in Jesus\u2019 are virtually interchangeable.
tn Or \u201cwho chews.\u201d On the alternation between \u1f10\u03c3\u03b8\u03af\u03c9 (esqiw, \u201ceat,\u201d v. 53) and \u03c4\u03c1\u1f7d\u03b3\u03c9 (trwgw, \u201ceats,\u201d vv. 54, 56, 58; \u201cconsumes,\u201d v. 57) see the note on \u201ceats\u201d in v. 54."}, {"pk": 2851026, "translation": "NET", "book": 43, "chapter": 6, "verse": 57, "text": "Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me.", "comment": "tn Or \u201cwho chews\u201d; Grk \u201cwho eats.\u201d Here the translation \u201cconsumes\u201d is more appropriate than simply \u201ceats,\u201d because it is the internalization of Jesus by the individual that is in view. On the alternation between \u1f10\u03c3\u03b8\u03af\u03c9 (esqiw, \u201ceat,\u201d v. 53) and \u03c4\u03c1\u1f7d\u03b3\u03c9 (trwgw, \u201ceats,\u201d vv. 54, 56, 58; \u201cconsumes,\u201d v. 57) see the note on \u201ceats\u201d in v. 54."}, {"pk": 2851027, "translation": "NET", "book": 43, "chapter": 6, "verse": 58, "text": "This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever.\u201d", "comment": "tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn Grk \u201cThis is the bread that came down from heaven, not just like your ancestors ate and died.\u201d The cryptic Greek expression has been filled out in the translation for clarity.
tn Or \u201cwho chews.\u201d On the alternation between \u1f10\u03c3\u03b8\u03af\u03c9 (esqiw, \u201ceat,\u201d v. 53) and \u03c4\u03c1\u1f7d\u03b3\u03c9 (trwgw, \u201ceats,\u201d vv. 54, 56, 58; \u201cconsumes,\u201d v. 57) see the note on \u201ceats\u201d in v. 54.
tn Or \u201cThis one.\u201d"}, {"pk": 2851028, "translation": "NET", "book": 43, "chapter": 6, "verse": 59, "text": "Jesus said these things while he was teaching in the synagogue in Capernaum.", "comment": "sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
tn Grk \u201cHe\u201d; the referent (Jesus) is specified in the translation for clarity.
map For location see Map1-D2; Map2-C3; Map3-B2."}, {"pk": 2851029, "translation": "NET", "book": 43, "chapter": 6, "verse": 60, "text": "Then many of his disciples, when they heard these things, said, \u201cThis is a difficult saying! Who can understand it?\u201d", "comment": "tn Or \u201cobey it\u201d; Grk \u201chear it.\u201d The Greek word \u1f00\u03ba\u03bf\u03cd\u03c9 (akouw) could imply hearing with obedience here, in the sense of \u201cobey.\u201d It could also point to the acceptance of what Jesus had just said, (i.e., \u201cwho can accept what he said?\u201d However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning \u201cunderstand\u201d is preferred here.
tn The words \u201cthese things\u201d are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.
tn Or \u201chard,\u201d \u201cdemanding.\u201d
tn Or \u201cteaching\u201d; Grk \u201cword.\u201d"}, {"pk": 2851030, "translation": "NET", "book": 43, "chapter": 6, "verse": 61, "text": "When Jesus was aware that his disciples were complaining about this, he said to them, \u201cDoes this cause you to be offended?", "comment": "tn Grk \u201cWhen Jesus knew within himself.\u201d
tn Or \u201cDoes this cause you to no longer believe?\u201d (Grk \u201ccause you to stumble?\u201d)sn Does this cause you to be offended? It became apparent to some of Jesus\u2019 followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus\u2019 teaching (perhaps the graphic imagery of \u201ceating his flesh\u201d and \u201cdrinking his blood,\u201d and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b\u201362). Jesus asked, in effect, \u201cHas what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?\u201d This ascent is to be accomplished through the cross; for John, Jesus\u2019 departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.
tn Or \u201cwere grumbling.\u201d"}, {"pk": 2851031, "translation": "NET", "book": 43, "chapter": 6, "verse": 62, "text": "Then what if you see the Son of Man ascending where he was before?", "comment": "tn Or \u201che was formerly?\u201d"}, {"pk": 2851032, "translation": "NET", "book": 43, "chapter": 6, "verse": 63, "text": "The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life.", "comment": "tn Or \u201care spirit-giving and life-producing.\u201d
tn Grk \u201cthe flesh counts for nothing.\u201d"}, {"pk": 2851033, "translation": "NET", "book": 43, "chapter": 6, "verse": 64, "text": "But there are some of you who do not believe.\u201d (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.)", "comment": "sn This is a parenthetical comment by the author."}, {"pk": 2851034, "translation": "NET", "book": 43, "chapter": 6, "verse": 65, "text": "So Jesus added, \u201cBecause of this I told you that no one can come to me unless the Father has allowed him to come.\u201d", "comment": "tn Grk \u201cAnd he said\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cunless it has been permitted to him by the Father.\u201d"}, {"pk": 2851035, "translation": "NET", "book": 43, "chapter": 6, "verse": 66, "text": "After this many of his disciples quit following him and did not accompany him any longer.", "comment": "tn Grk \u201cmany of his disciples went back to what lay behind.\u201d
tn Grk \u201cwere not walking with him.\u201d"}, {"pk": 2851036, "translation": "NET", "book": 43, "chapter": 6, "verse": 67, "text": "So Jesus said to the twelve, \u201cYou don\u2019t want to go away too, do you?\u201d", "comment": "tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here it is \u201cdo you?\u201d)."}, {"pk": 2851037, "translation": "NET", "book": 43, "chapter": 6, "verse": 68, "text": "Simon Peter answered him, \u201cLord, to whom would we go? You have the words of eternal life."}, {"pk": 2851038, "translation": "NET", "book": 43, "chapter": 6, "verse": 69, "text": "We have come to believe and to know that you are the Holy One of God!\u201d", "comment": "tn Grk \u201cAnd we.\u201d
sn See 1 John 4:16.
tc The witnesses display a bewildering array of variants here. Instead of \u201cthe Holy One of God\u201d (\u1f41 \u1f05\u03b3\u03b9\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, Jo {agio\" tou qeou), Tertullian has \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (Jo Cristo\", \u201cthe Christ\u201d); C3 \u0398* \u00cb1 33 565 lat read \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (Jo Cristo\" Jo Juio\" tou qeou, \u201cthe Christ, the Son of God\u201d); two versional witnesses (b syc) have \u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (\u201cthe Son of God\u201d); the Byzantine text as well as many others (\u03a8 0250 \u00cb13 33 \u00cf) read \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03c4\u03bf\u1fe6 \u03b6\u1ff6\u03bd\u03c4\u03bf\u03c2 (Jo Cristo\" Jo Juio\" tou qeou tou zwnto\", \u201cthe Christ, the Son of the living God\u201d); and \u00cc66 as well as a few versions have \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f41 \u1f05\u03b3\u03b9\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (\u201cthe Christ, the Holy One of God\u201d). The reading \u1f41 \u1f05\u03b3\u03b9\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 is, however, well supported by \u00cc75 \u05d0 B C* D L W as well as versional witnesses. It appears that Peter\u2019s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in \u201cthe Holy One of God\u201d but reflect various permutations of \u201cChrist\u201d/\u201cChrist of God\u201d/\u201cChrist, the Son of God\u201d/\u201cChrist, the Son of the living God.\u201d The wording \u201cthe Holy One of God\u201d (without \u201cChrist\u201d) in important witnesses here is thus unique among Peter\u2019s confessions, and best explains the rise of the other readings.sn You have the words of eternal life\u2026you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples\u2019 personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66)."}, {"pk": 2851039, "translation": "NET", "book": 43, "chapter": 6, "verse": 70, "text": "Jesus replied, \u201cDidn\u2019t I choose you, the twelve, and yet one of you is the devil?\u201d", "comment": "tn Although most translations render this last phrase as \u201cone of you is a devil,\u201d such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated \u201cdevil.\u201d In fact, the KJV never uses the word \u201cdemon.\u201d (Sixty-two of the 63 NT instances of \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03bd [daimonion] are translated \u201cdevil\u201d [in Acts 17:18 the plural has been translated \u201cgods\u201d]. This can get confusing in places where the singular \u201cdevil\u201d is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2 (diabolos) indicate that the one devil is in view. To object to the translation \u201cthe devil\u201d because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., \u201cdestroy this temple\u201d [John 2:19]; \u201che [John the Baptist] is Elijah\u201d [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, \u201cA curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2. The KJV translates both \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2 and \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03bd as \u2018devil.\u2019 Thus in the AV translators\u2019 minds, \u2018devil\u2019 was not a monadic noun. Modern translations have correctly rendered \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03bd as \u2018demon\u2019 and have, for the most part, recognized that \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2 is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has \u2018one of you is a devil.\u2019 So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil\u2026The legacy of the KJV still lives on, then, even in places where it ought not.\u201d
tn Grk \u201cJesus answered them.\u201d"}, {"pk": 2851040, "translation": "NET", "book": 43, "chapter": 6, "verse": 71, "text": "(Now he said this about Judas son of Simon Iscariot, for Judas, one of the twelve, was going to betray him.)", "comment": "sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning \u201cman of Kerioth\u201d (there are at least two villages that had that name). See D. A. Carson, John, 304.
sn This parenthetical statement by the author helps the reader understand Jesus\u2019 statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.
tn Grk \u201cthis one\u201d; the referent (Judas) has been specified in the translation for clarity."}, {"pk": 2851041, "translation": "NET", "book": 43, "chapter": 7, "verse": 1, "text": "After this Jesus traveled throughout Galilee. He stayed out of Judea because the Jewish leaders wanted to kill him.", "comment": "tn Grk \u201cJesus was traveling around in Galilee.\u201d
tn Grk \u201cFor he.\u201d Here \u03b3\u03ac\u03c1 (gar, \u201cfor\u201d) has not been translated.
tn Grk \u201che did not want to travel around in Judea.\u201d
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus\u2019 primary opponents.
tn Grk \u201cwere seeking.\u201d
sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus\u2019 ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus\u2019 crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion."}, {"pk": 2851042, "translation": "NET", "book": 43, "chapter": 7, "verse": 2, "text": "Now the Jewish feast of Tabernacles was near.", "comment": "sn Since the present verse places these incidents at the feast of Tabernacles (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1\u201347), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1\u20139 thus marks Jesus\u2019 final departure from Galilee.
tn Or \u201cfeast of the Tents\u201d (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John\u2019s use of \u03c3\u03ba\u03b7\u03bd\u03bf\u03c0\u03b7\u03b3\u03af\u03b1 (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament."}, {"pk": 2851043, "translation": "NET", "book": 43, "chapter": 7, "verse": 3, "text": "So Jesus\u2019 brothers advised him, \u201cLeave here and go to Judea so your disciples may see your miracles that you are performing.", "comment": "tn Grk \u201chis brothers.\u201dsn Jesus\u2019 brothers. Jesus\u2019 brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.
tn Grk \u201cyour deeds that you are doing.\u201dsn Should the advice by Jesus\u2019 brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus\u2019 brothers of the true nature of his mission \u2013 he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time."}, {"pk": 2851044, "translation": "NET", "book": 43, "chapter": 7, "verse": 4, "text": "For no one who seeks to make a reputation for himself does anything in secret. If you are doing these things, show yourself to the world.\u201d", "comment": "tn Or \u201cseeks to be well known.\u201d
sn No one who seeks to make a reputation for himself does anything in secret means, in effect: \u201cif you\u2019re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.\u201d (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)"}, {"pk": 2851045, "translation": "NET", "book": 43, "chapter": 7, "verse": 5, "text": "(For not even his own brothers believed in him.)", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2851046, "translation": "NET", "book": 43, "chapter": 7, "verse": 6, "text": "So Jesus replied, \u201cMy time has not yet arrived, but you are ready at any opportunity!", "comment": "tn Or \u201cmy opportunity.\u201d
tn Grk \u201cThen Jesus said to them.\u201d
tn Or \u201cis not yet here.\u201d
tn Grk \u201cyour time is always ready.\u201d"}, {"pk": 2851047, "translation": "NET", "book": 43, "chapter": 7, "verse": 7, "text": "The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil."}, {"pk": 2851048, "translation": "NET", "book": 43, "chapter": 7, "verse": 8, "text": "You go up to the feast yourselves. I am not going up to this feast because my time has not yet fully arrived.\u201d", "comment": "sn One always speaks of \u201cgoing up\u201d to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as \u201cdown\u201d (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.
tc Most mss (\u00cc66,75 B L T W \u0398 \u03a8 070 0105 0250 \u00cb1,13 \u00cf sa), including most of the better witnesses, have \u201cnot yet\u201d (\u03bf\u1f54\u03c0\u03c9, oupw) here. Those with the reading \u03bf\u1f50\u03ba are not as impressive (\u05d0 D K 1241 al lat), but \u03bf\u1f50\u03ba is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that \u03bf\u1f50\u03ba arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that \u03bf\u1f54\u03c0\u03c9 was introduced early on to harmonize with what is said two verses later. As for Jesus\u2019 refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and \u201cin secret\u201d (v. 10) with his disciples.
tn Although the word is \u03ba\u03b1\u03b9\u03c1\u03cc\u03c2 (kairos) here, it parallels John\u2019s use of \u1f65\u03c1\u03b1 (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father \u2013 the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.
tn Or \u201cmy time has not yet come to an end\u201d (a possible hint of Jesus\u2019 death at Jerusalem); Grk \u201cmy time is not yet fulfilled.\u201d"}, {"pk": 2851049, "translation": "NET", "book": 43, "chapter": 7, "verse": 9, "text": "When he had said this, he remained in Galilee."}, {"pk": 2851050, "translation": "NET", "book": 43, "chapter": 7, "verse": 10, "text": "But when his brothers had gone up to the feast, then Jesus himself also went up, not openly but in secret.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851051, "translation": "NET", "book": 43, "chapter": 7, "verse": 11, "text": "So the Jewish leaders were looking for him at the feast, asking, \u201cWhere is he?\u201d", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish authorities or leaders who were Jesus\u2019 primary opponents. See the note on the phrase \u201cthe Jewish leaders\u201d in v. 1.
tn Grk \u201cWhere is that one?\u201d"}, {"pk": 2851052, "translation": "NET", "book": 43, "chapter": 7, "verse": 12, "text": "There was a lot of grumbling about him among the crowds. Some were saying, \u201cHe is a good man,\u201d but others, \u201cHe deceives the common people.\u201d", "comment": "tn Or \u201cthe crowd.\u201d
tn Or \u201ccomplaining.\u201d
tn Grk \u201cAnd there was.\u201d
tn Or \u201camong the common people\u201d (as opposed to the religious authorities mentioned in the previous verse)."}, {"pk": 2851053, "translation": "NET", "book": 43, "chapter": 7, "verse": 13, "text": "However, no one spoke openly about him for fear of the Jewish leaders.", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish authorities or leaders who were Jesus\u2019 primary opponents. See also the note on the phrase \u201cthe Jewish leaders\u201d in v. 1."}, {"pk": 2851054, "translation": "NET", "book": 43, "chapter": 7, "verse": 14, "text": "When the feast was half over, Jesus went up to the temple courts and began to teach.", "comment": "tn Grk \u201cto the temple.\u201d
tn Or \u201cstarted teaching.\u201d An ingressive sense for the imperfect verb (\u201cbegan to teach\u201d or \u201cstarted teaching\u201d) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over."}, {"pk": 2851055, "translation": "NET", "book": 43, "chapter": 7, "verse": 15, "text": "Then the Jewish leaders were astonished and said, \u201cHow does this man know so much when he has never had formal instruction?\u201d", "comment": "tn Or \u201cbegan to be astonished.\u201d This imperfect verb could also be translated ingressively (\u201cbegan to be astonished\u201d), but for English stylistic reasons it is rendered as a simple past.
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish authorities or leaders who were Jesus\u2019 primary opponents. See the note on the phrase \u201cthe Jewish leaders\u201d in v. 1.
tn Grk \u201cHow does this man know learning since he has not been taught?\u201d The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul\u2019s comment in Acts 22:3).sn He has never had formal instruction. Ironically when the Jewish leaders came face to face with the Word become flesh \u2013 the preexistent Logos, creator of the universe and divine Wisdom personified \u2013 they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher."}, {"pk": 2851056, "translation": "NET", "book": 43, "chapter": 7, "verse": 16, "text": "So Jesus replied, \u201cMy teaching is not from me, but from the one who sent me.", "comment": "tn The phrase \u201cthe one who sent me\u201d refers to God.
tn Grk \u201cSo Jesus answered and said to them.\u201d"}, {"pk": 2851057, "translation": "NET", "book": 43, "chapter": 7, "verse": 17, "text": "If anyone wants to do God\u2019s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.", "comment": "tn Grk \u201chis will.\u201d
tn Grk \u201cor whether I speak from myself.\u201d"}, {"pk": 2851058, "translation": "NET", "book": 43, "chapter": 7, "verse": 18, "text": "The person who speaks on his own authority desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness in him.", "comment": "tn Or \u201cpraise\u201d; Grk \u201cglory.\u201d
tn Or \u201cis truthful\u201d; Grk \u201cis true.\u201d
tn Or \u201cpraise\u201d; Grk \u201cglory.\u201d
tn Or \u201cseeks.\u201d
tn Or \u201cseeks.\u201d
tn Grk \u201cwho speaks from himself.\u201d"}, {"pk": 2851059, "translation": "NET", "book": 43, "chapter": 7, "verse": 19, "text": "Hasn\u2019t Moses given you the law? Yet not one of you keeps the law! Why do you want to kill me?\u201d", "comment": "tn Or \u201caccomplishes\u201d; Grk \u201cdoes.\u201d
tn Grk \u201cseek.\u201d"}, {"pk": 2851060, "translation": "NET", "book": 43, "chapter": 7, "verse": 20, "text": "The crowd answered, \u201cYou\u2019re possessed by a demon! Who is trying to kill you?\u201d", "comment": "tn Grk \u201cWho is seeking to kill you?\u201dsn Who is trying to kill you? Many of the crowd (if they had come in from surrounding regions for the feast) probably were ignorant of any plot. The plot was on the part of the Jewish leaders. Note how carefully John distinguishes between the leadership and the general populace in their respective responses to Jesus.
tn Or \u201cThe common people\u201d (as opposed to the religious authorities mentioned in 7:15).
tn Grk \u201cYou have a demon!\u201d"}, {"pk": 2851061, "translation": "NET", "book": 43, "chapter": 7, "verse": 21, "text": "Jesus replied, \u201cI performed one miracle and you are all amazed.", "comment": "sn The \u201cone miracle\u201d that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1\u20139 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)
tn Grk \u201cI did one deed.\u201d
tn Grk \u201cJesus answered and said to them.\u201d"}, {"pk": 2851062, "translation": "NET", "book": 43, "chapter": 7, "verse": 22, "text": "However, because Moses gave you the practice of circumcision (not that it came from Moses, but from the forefathers), you circumcise a male child on the Sabbath.", "comment": "tn Grk \u201ca man.\u201d While the text literally reads \u201ccircumcise a man\u201d in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.
tn Grk \u201cgave you circumcision.\u201d"}, {"pk": 2851063, "translation": "NET", "book": 43, "chapter": 7, "verse": 23, "text": "But if a male child is circumcised on the Sabbath so that the law of Moses is not broken, why are you angry with me because I made a man completely well on the Sabbath?", "comment": "tn Grk \u201ca man.\u201d See the note on \u201cmale child\u201d in the previous verse.
tn Grk \u201creceives circumcision.\u201d
sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man\u2019s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: \u201cIf circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?\u201d So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.
tn Or \u201cmade an entire man well.\u201d"}, {"pk": 2851064, "translation": "NET", "book": 43, "chapter": 7, "verse": 24, "text": "Do not judge according to external appearance, but judge with proper judgment.\u201d", "comment": "tn Or \u201cbased on sight.\u201d
tn Or \u201chonest\u201d; Grk \u201crighteous.\u201d"}, {"pk": 2851065, "translation": "NET", "book": 43, "chapter": 7, "verse": 25, "text": "Then some of the residents of Jerusalem began to say, \u201cIsn\u2019t this the man they are trying to kill?", "comment": "tn Grk \u201cseeking.\u201d
tn Grk \u201cIs it not this one.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851066, "translation": "NET", "book": 43, "chapter": 7, "verse": 26, "text": "Yet here he is, speaking publicly, and they are saying nothing to him. Do the rulers really know that this man is the Christ?", "comment": "tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus\u2019 claims.
tn Or \u201cspeaking openly.\u201d
tn Grk \u201cthis one.\u201d"}, {"pk": 2851067, "translation": "NET", "book": 43, "chapter": 7, "verse": 27, "text": "But we know where this man comes from. Whenever the Christ comes, no one will know where he comes from.\u201d", "comment": "tn Grk \u201cthis one.\u201d
sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus\u2019 origins were readily available for any reader who didn\u2019t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.
tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: \u201cThree come unawares: Messiah, a found article, and a scorpion.\u201d Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic."}, {"pk": 2851068, "translation": "NET", "book": 43, "chapter": 7, "verse": 28, "text": "Then Jesus, while teaching in the temple courts, cried out, \u201cYou both know me and know where I come from! And I have not come on my own initiative, but the one who sent me is true. You do not know him,", "comment": "tn Grk \u201cThen Jesus cried out in the temple, teaching and saying.\u201d
sn You both know me and know where I come from! Jesus\u2019 response while teaching in the temple is difficult \u2013 it appears to concede too much understanding to his opponents. It is best to take the words as irony: \u201cSo you know me and know where I am from, do you?\u201d On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
tn Grk \u201cthe one who sent me is true, whom you do not know.\u201d
tn The phrase \u201cthe one who sent me\u201d refers to God.
tn Grk \u201cAnd I have not come from myself.\u201d
tn Grk \u201cthe temple.\u201d"}, {"pk": 2851069, "translation": "NET", "book": 43, "chapter": 7, "verse": 29, "text": "but I know him, because I have come from him and he sent me.\u201d", "comment": "tn Although the conjunction \u201cbut\u201d is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
tn Grk \u201cand that one.\u201d
tn The preposition \u03c0\u03b1\u03c1\u03ac (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation."}, {"pk": 2851070, "translation": "NET", "book": 43, "chapter": 7, "verse": 30, "text": "So then they tried to seize Jesus, but no one laid a hand on him, because his time had not yet come.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.
tn Grk \u201chis hour.\u201d"}, {"pk": 2851071, "translation": "NET", "book": 43, "chapter": 7, "verse": 31, "text": "Yet many of the crowd believed in him and said, \u201cWhenever the Christ comes, he won\u2019t perform more miraculous signs than this man did, will he?\u201d", "comment": "tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
tn Or \u201cThe common people\u201d (as opposed to the religious authorities).
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here it is \u201cwill he?\u201d)."}, {"pk": 2851072, "translation": "NET", "book": 43, "chapter": 7, "verse": 32, "text": "The Pharisees heard the crowd murmuring these things about Jesus, so the chief priests and the Pharisees sent officers to arrest him.", "comment": "tn Grk \u201cto seize him.\u201d In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb \u201carrest\u201d conveys the point more effectively.
sn See the note on Pharisees in 1:24.
tn Or \u201cThe common people\u201d (as opposed to the religious authorities like the Pharisees).
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cservants.\u201d The \u201cchief priests and Pharisees\u201d is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As \u201cservants\u201d or \u201cofficers\u201d of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing \u201cpolice\u201d duties such as here, their \u201cofficers\u201d are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540)."}, {"pk": 2851073, "translation": "NET", "book": 43, "chapter": 7, "verse": 33, "text": "Then Jesus said, \u201cI will be with you for only a little while longer, and then I am going to the one who sent me.", "comment": "tn The word \u201cthen\u201d is not in the Greek text, but is implied.
tn Grk \u201cYet a little I am with you.\u201d"}, {"pk": 2851074, "translation": "NET", "book": 43, "chapter": 7, "verse": 34, "text": "You will look for me but will not find me, and where I am you cannot come.\u201d", "comment": "tn Grk \u201cseek me.\u201d"}, {"pk": 2851075, "translation": "NET", "book": 43, "chapter": 7, "verse": 35, "text": "Then the Jewish leaders said to one another, \u201cWhere is he going to go that we cannot find him? He is not going to go to the Jewish people dispersed among the Greeks and teach the Greeks, is he?", "comment": "tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201cis he?\u201d).sn Note the Jewish opponents\u2019 misunderstanding of Jesus\u2019 words, as made clear in vv. 35\u201336. They didn\u2019t realize he spoke of his departure out of the world. This is another example of the author\u2019s use of misunderstanding as a literary device to emphasize a point.
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).
tn Grk \u201cthis one.\u201d
tn Grk \u201cwill not find him.\u201d
sn The Jewish people dispersed (Grk \u201cHe is not going to the Diaspora\u201d). The Greek term diaspora (\u201cdispersion\u201d) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles."}, {"pk": 2851076, "translation": "NET", "book": 43, "chapter": 7, "verse": 36, "text": "What did he mean by saying, \u2018You will look for me but will not find me, and where I am you cannot come\u2019?\u201d", "comment": "tn Grk \u201cseek me.\u201d
tn Grk \u201cWhat is this word that he said.\u201d"}, {"pk": 2851077, "translation": "NET", "book": 43, "chapter": 7, "verse": 37, "text": "On the last day of the feast, the greatest day, Jesus stood up and shouted out, \u201cIf anyone is thirsty, let him come to me, and", "comment": "sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the \u201clast great day of the feast.\u201d Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
tn Grk \u201cJesus stood up and cried out, saying.\u201d"}, {"pk": 2851078, "translation": "NET", "book": 43, "chapter": 7, "verse": 38, "text": "let the one who believes in me drink. Just as the scripture says, \u2018From within him will flow rivers of living water.\u2019\u201d", "comment": "sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.
tn Or \u201cout of the innermost part of his person\u201d; Grk \u201cout of his belly.\u201d
tn An alternate way of punctuating the Greek text of vv. 37\u201338 results in this translation: \u201cIf anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, \u2018From within him will flow rivers of living water.\u2019\u201d John 7:37\u201338 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: \u201cThe Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.\u201d Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person\u2019s life are fulfilled. \u201cWhen the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him\u201d (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the \u201cEastern interpretation\u201d following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA27, and UBS4. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the \u201cWestern interpretation\u201d because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Th\u00fcsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the \u201cchristological interpretation\u201d because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) \u1f10\u03ac\u03bd \u03c4\u03b9 \u03b4\u03b9\u03c8\u1fb7 \u1f10\u03c1\u03c7\u03ad\u03c3\u03b8\u03c9 \u03c0\u03c1\u03cc\u03c2 \u03bc\u03b5, \u03ba\u03b1\u1f76 \u03c0\u03b9\u03bd\u03ad\u03c4\u03c9 (38) \u1f41 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9\u03bd \u03b5\u1f30\u03c2 \u1f10\u03bc\u03ad. \u039a\u03b1\u03b8\u1f7c\u03c2 \u03b5\u1f36\u03c0\u03b5\u03bd \u1f21 \u03b3\u03c1\u03b1\u03c6\u1f75, \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u1f76 \u1f10\u03ba \u03c4\u1fc6\u03c2 \u03ba\u03bf\u03b9\u03bb\u03af\u03b1\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1fe5\u03b5\u03cd\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u1f55\u03b4\u03b1\u03c4\u03bf\u03c2 \u03b6\u1ff6\u03bd\u03c4\u03bf\u03c2. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou); and (3) the source of the scripture quotation. With regard to (1) \u00cc66 does place a full stop after \u03c0\u03b9\u03bd\u03ad\u03c4\u03c9 (pinetw), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of \u03b1\u1f50\u03c4\u03bf\u1fe6. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the \u2018source\u2019 of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself; but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus \u201cdeparts\u201d (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15\u201316 which describes the water brought forth from the rock in the wilderness by Moses (\u201cLes citations targumiques dans le quatri\u00e8me \u00e9vangile,\u201d RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul\u2019s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water \u2013 the Spirit \u2013 will flow. Carson (see note above) discusses this imagery although he favors the traditional or \u201cEastern\u201d interpretation. In summary, the latter or \u201cWestern\u201d interpretation is to be preferred."}, {"pk": 2851079, "translation": "NET", "book": 43, "chapter": 7, "verse": 39, "text": "(Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, because Jesus was not yet glorified.)", "comment": "sn This is a parenthetical note by the author.
tn Grk \u201cfor the Spirit was not yet.\u201d Although only B and a handful of other NT mss supply the participle \u03b4\u03b5\u03b4\u03bf\u03bc\u03ad\u03bd\u03bf\u03bd (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John\u2019s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2."}, {"pk": 2851080, "translation": "NET", "book": 43, "chapter": 7, "verse": 40, "text": "When they heard these words, some of the crowd began to say, \u201cThis really is the Prophet!\u201d", "comment": "tn Or \u201ctruly.\u201d
sn The Prophet is a reference to the \u201cprophet like Moses\u201d of Deut 18:15, by this time an eschatological figure in popular belief.
tn Or \u201cThe common people\u201d (as opposed to the religious authorities like the chief priests and Pharisees)."}, {"pk": 2851081, "translation": "NET", "book": 43, "chapter": 7, "verse": 41, "text": "Others said, \u201cThis is the Christ!\u201d But still others said, \u201cNo, for the Christ doesn\u2019t come from Galilee, does he?", "comment": "tn An initial negative reply (\u201cNo\u201d) is suggested by the causal or explanatory \u03b3\u03ac\u03c1 (gar) which begins the clause.
tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201cdoes he?\u201d)."}, {"pk": 2851082, "translation": "NET", "book": 43, "chapter": 7, "verse": 42, "text": "Don\u2019t the scriptures say that the Christ is a descendant of David and comes from Bethlehem, the village where David lived?\u201d", "comment": "tn Grk \u201cis from the seed\u201d (an idiom for human descent).
tn Grk \u201cthe village where David was.\u201d
sn An allusion to Ps 89:4.
sn An allusion to Mic 5:2.map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4."}, {"pk": 2851083, "translation": "NET", "book": 43, "chapter": 7, "verse": 43, "text": "So there was a division in the crowd because of Jesus.", "comment": "tn Or \u201camong the common people\u201d (as opposed to the religious authorities like the chief priests and Pharisees).
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851084, "translation": "NET", "book": 43, "chapter": 7, "verse": 44, "text": "Some of them were wanting to seize him, but no one laid a hand on him.", "comment": "sn Compare John 7:30 regarding the attempt to seize Jesus."}, {"pk": 2851085, "translation": "NET", "book": 43, "chapter": 7, "verse": 45, "text": "Then the officers returned to the chief priests and Pharisees, who said to them, \u201cWhy didn\u2019t you bring him back with you?\u201d", "comment": "tn Grk \u201ccame.\u201d
tn Or \u201cservants.\u201d The \u201cchief priests and Pharisees\u201d is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As \u201cservants\u201d or \u201cofficers\u201d of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing \u2018police\u2019 duties such as here, their \u201cofficers\u201d are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
sn See the note on Pharisees in 1:24.
tn Grk \u201cWhy did you not bring him?\u201d The words \u201cback with you\u201d are implied."}, {"pk": 2851086, "translation": "NET", "book": 43, "chapter": 7, "verse": 46, "text": "The officers replied, \u201cNo one ever spoke like this man!\u201d"}, {"pk": 2851087, "translation": "NET", "book": 43, "chapter": 7, "verse": 47, "text": "Then the Pharisees answered, \u201cYou haven\u2019t been deceived too, have you?", "comment": "tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201chave you?\u201d).
tn Grk \u201canswered them.\u201d"}, {"pk": 2851088, "translation": "NET", "book": 43, "chapter": 7, "verse": 48, "text": "None of the rulers or the Pharisees have believed in him, have they?", "comment": "tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201chave they?\u201d).
sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (\u201cruler\u201d) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50)."}, {"pk": 2851089, "translation": "NET", "book": 43, "chapter": 7, "verse": 49, "text": "But this rabble who do not know the law are accursed!\u201d", "comment": "tn Grk \u201ccrowd.\u201d \u201cRabble\u201d is a good translation here because the remark by the Pharisees is so derogatory."}, {"pk": 2851090, "translation": "NET", "book": 43, "chapter": 7, "verse": 50, "text": "Nicodemus, who had gone to Jesus before and who was one of the rulers, said,", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cwho was one of them\u201d; the referent (the rulers) has been specified in the translation for clarity.
tn Grk \u201csaid to them.\u201d"}, {"pk": 2851091, "translation": "NET", "book": 43, "chapter": 7, "verse": 51, "text": "\u201cOur law doesn\u2019t condemn a man unless it first hears from him and learns what he is doing, does it?\u201d", "comment": "tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201cdoes it?\u201d).
tn Grk \u201cjudge.\u201d
tn Grk \u201cknows.\u201d"}, {"pk": 2851092, "translation": "NET", "book": 43, "chapter": 7, "verse": 52, "text": "They replied, \u201cYou aren\u2019t from Galilee too, are you? Investigate carefully and you will see that no prophet comes from Galilee!\u201d [[", "comment": "tc At least one early and important ms (\u00cc66*) places the article before \u201cprophet\u201d (\u1f41 \u03c0\u03c1\u03bf\u03c6\u1f75\u03c4\u03b7\u03c2, Jo profhths), making this a reference to the \u201cprophet like Moses\u201d mentioned in Deut 18:15.tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, \u201cThere was not a tribe in Israel from which there did not come prophets\u201d (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of \u00cc66 which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John\u2019s Gospel a high sense of irony indeed, since the religious authorities by their insistence that \u201cthe Prophet\u201d could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus\u2019 place of birth as Galilee (presumably Christians knew all too well where Jesus came from).
tn Grk \u201cThey answered and said to him.\u201d
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201care you?\u201d)."}, {"pk": 2851093, "translation": "NET", "book": 43, "chapter": 7, "verse": 53, "text": "And each one departed to his own house.", "comment": "tc This entire section, 7:53\u20138:11, traditionally known as the pericope adulterae, is not contained in the earliest and best mss and was almost certainly not an original part of the Gospel of John. Among modern commentators and textual critics, it is a foregone conclusion that the section is not original but represents a later addition to the text of the Gospel. B. M. Metzger summarizes: \u201cthe evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming\u201d (TCGNT 187). External evidence is as follows. For the omission of 7:53\u20138:11: \u00cc66,75 \u05d0 B L N T W \u0394 \u0398 \u03a8 0141 0211 33 565 1241 1424* 2768 al. In addition codices A and C are defective in this part of John, but it appears that neither contained the pericope because careful measurement shows that there would not have been enough space on the missing pages to include the pericope 7:53\u20138:11 along with the rest of the text. Among the mss that include 7:53\u20138:11 are D \u00cf lat. In addition E S \u039b 1424mg al include part or all of the passage with asterisks or obeli, 225 places the pericope after John 7:36, \u00cb1 places it after John 21:25, {115} after John 8:12, \u00cb13 after Luke 21:38, and the corrector of 1333 includes it after Luke 24:53. (For a more complete discussion of the locations where this \u201cfloating\u201d text has ended up, as well as a minority opinion on the authenticity of the passage, see M. A. Robinson, \u201cPreliminary Observations regarding the Pericope Adulterae Based upon Fresh Collations of nearly All Continuous-Text Manuscripts and All Lectionary Manuscripts containing the Passage,\u201d Filologia Neotestamentaria 13 [2000]: 35-59, especially 41-42.) In evaluating this ms evidence, it should be remembered that in the Gospels A is considered to be of Byzantine texttype (unlike in the epistles and Revelation, where it is Alexandrian), as are E F G (mss with the same designation are of Western texttype in the epistles). This leaves D as the only major Western uncial witness in the Gospels for the inclusion. Therefore the evidence could be summarized by saying that almost all early mss of the Alexandrian texttype omit the pericope, while most mss of the Western and Byzantine texttype include it. But it must be remembered that \u201cWestern mss\u201d here refers only to D, a single witness (as far as Greek mss are concerned). Thus it can be seen that practically all of the earliest and best mss extant omit the pericope; it is found only in mss of secondary importance. But before one can conclude that the passage was not originally part of the Gospel of John, internal evidence needs to be considered as well. Internal evidence in favor of the inclusion of 8:1\u201311 (7:53\u20138:11): (1) 7:53 fits in the context. If the \u201clast great day of the feast\u201d (7:37) refers to the conclusion of the Feast of Tabernacles, then the statement refers to the pilgrims and worshipers going home after living in \u201cbooths\u201d for the week while visiting Jerusalem. (2) There may be an allusion to Isa 9:1\u20132 behind this text: John 8:12 is the point when Jesus describes himself as the Light of the world. But the section in question mentions that Jesus returned to the temple at \u201cearly dawn\u201d (\u1fce\u039f\u03c1\u03b8\u03c1\u03bf\u03c5, Orqrou, in 8:2). This is the \u201cdawning\u201d of the Light of the world (8:12) mentioned by Isa 9:2. (3) Furthermore, note the relationship to what follows: Just prior to presenting Jesus\u2019 statement that he is the Light of the world, John presents the reader with an example that shows Jesus as the light. Here the woman \u201ccame to the light\u201d while her accusers shrank away into the shadows, because their deeds were evil (cf. 3:19\u201321). Internal evidence against the inclusion of 8:1\u201311 (7:53\u20138:11): (1) In reply to the claim that the introduction to the pericope, 7:53, fits the context, it should also be noted that the narrative reads well without the pericope, so that Jesus\u2019 reply in 8:12 is directed against the charge of the Pharisees in 7:52 that no prophet comes from Galilee. (2) The assumption that the author \u201cmust\u201d somehow work Isa 9:1\u20132 into the narrative is simply that \u2013 an assumption. The statement by the Pharisees in 7:52 about Jesus\u2019 Galilean origins is allowed to stand without correction by the author, although one might have expected him to mention that Jesus was really born in Bethlehem. And 8:12 does directly mention Jesus\u2019 claim to be the Light of the world. The author may well have presumed familiarity with Isa 9:1\u20132 on the part of his readers because of its widespread association with Jesus among early Christians. (3) The fact that the pericope deals with the light/darkness motif does not inherently strengthen its claim to authenticity, because the motif is so prominent in the Fourth Gospel that it may well have been the reason why someone felt that the pericope, circulating as an independent tradition, fit so well here. (4) In general the style of the pericope is not Johannine either in vocabulary or grammar (see D. B. Wallace, \u201cReconsidering \u2018The Story of the Woman Taken in Adultery Reconsidered\u2019,\u201d NTS 39 [1993]: 290-96). According to R. E. Brown it is closer stylistically to Lukan material (John [AB], 1:336). Interestingly one important family of mss (\u00cb13) places the pericope after Luke 21:38. Conclusion: In the final analysis, the weight of evidence in this case must go with the external evidence. The earliest and best mss do not contain the pericope. It is true with regard to internal evidence that an attractive case can be made for inclusion, but this is by nature subjective (as evidenced by the fact that strong arguments can be given against such as well). In terms of internal factors like vocabulary and style, the pericope does not stand up very well. The question may be asked whether this incident, although not an original part of the Gospel of John, should be regarded as an authentic tradition about Jesus. It could well be that it is ancient and may indeed represent an unusual instance where such a tradition survived outside of the bounds of the canonical literature. However, even that needs to be nuanced (see B. D. Ehrman, \u201cJesus and the Adulteress,\u201d NTS 34 [1988]: 24\u201344).sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation."}, {"pk": 2851094, "translation": "NET", "book": 43, "chapter": 8, "verse": 1, "text": "But Jesus went to the Mount of Olives.", "comment": "sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it."}, {"pk": 2851095, "translation": "NET", "book": 43, "chapter": 8, "verse": 2, "text": "Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach them.", "comment": "tn An ingressive sense for the imperfect fits well here following the aorist participle."}, {"pk": 2851096, "translation": "NET", "book": 43, "chapter": 8, "verse": 3, "text": "The experts in the law and the Pharisees brought a woman who had been caught committing adultery. They made her stand in front of them", "comment": "sn See the note on Pharisees in 1:24.
tn Or \u201cThe scribes.\u201d The traditional rendering of \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03cd\u03c2 (grammateu\") as \u201cscribe\u201d does not communicate much to the modern English reader, for whom the term might mean \u201cprofessional copyist,\u201d if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus \u201cexpert in the law\u201d comes closer to the meaning for the modern reader."}, {"pk": 2851097, "translation": "NET", "book": 43, "chapter": 8, "verse": 4, "text": "and said to Jesus, \u201cTeacher, this woman was caught in the very act of adultery.", "comment": "tn Grk \u201cto him\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851098, "translation": "NET", "book": 43, "chapter": 8, "verse": 5, "text": "In the law Moses commanded us to stone to death such women. What then do you say?\u201d", "comment": "sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.
sn An allusion to Lev 20:10 and Deut 22:22\u201324."}, {"pk": 2851099, "translation": "NET", "book": 43, "chapter": 8, "verse": 6, "text": "(Now they were asking this in an attempt to trap him, so that they could bring charges against him.) Jesus bent down and wrote on the ground with his finger.", "comment": "tn Grk \u201cso that they could accuse.\u201d
sn This is a parenthetical note by the author of 7:53\u20138:11.
tn Or possibly \u201cJesus bent down and wrote an accusation on the ground with his finger.\u201d The Greek verb \u03ba\u03b1\u03c4\u03b1\u03b3\u03c1\u03ac\u03c6\u03c9 (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus\u2019 response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added \u201cthe sins of each one of them\u201d either here or at the end of v. 8 [U 264 700 al])."}, {"pk": 2851100, "translation": "NET", "book": 43, "chapter": 8, "verse": 7, "text": "When they persisted in asking him, he stood up straight and replied, \u201cWhoever among you is guiltless may be the first to throw a stone at her.\u201d", "comment": "tn Or \u201csinless.\u201d
tn Or \u201che straightened up.\u201d
tn Grk \u201cand said to them.\u201d"}, {"pk": 2851101, "translation": "NET", "book": 43, "chapter": 8, "verse": 8, "text": "Then he bent over again and wrote on the ground.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen\u201d to indicate the implied sequence of events within the narrative. Greek style often begins sentences or clauses with \u201cand,\u201d but English style generally does not."}, {"pk": 2851102, "translation": "NET", "book": 43, "chapter": 8, "verse": 9, "text": "Now when they heard this, they began to drift away one at a time, starting with the older ones, until Jesus was left alone with the woman standing before him.", "comment": "tn Or \u201cbeginning from the eldest.\u201d"}, {"pk": 2851103, "translation": "NET", "book": 43, "chapter": 8, "verse": 10, "text": "Jesus stood up straight and said to her, \u201cWoman, where are they? Did no one condemn you?\u201d", "comment": "sn Woman was a polite form of address (see BDAG 208-9 s.v. \u03b3\u03c5\u03bd\u1f75 1), similar to \u201cMadam\u201d or \u201cMa\u2019am\u201d used in English in different regions.
tn Or \u201cstraightened up.\u201d"}, {"pk": 2851104, "translation": "NET", "book": 43, "chapter": 8, "verse": 11, "text": "She replied, \u201cNo one, Lord.\u201d And Jesus said, \u201cI do not condemn you either. Go, and from now on do not sin any more.\u201d]]", "comment": "tc The earliest and best mss do not contain 7:53\u20138:11 (see note on 7:53)."}, {"pk": 2851105, "translation": "NET", "book": 43, "chapter": 8, "verse": 12, "text": "Then Jesus spoke out again, \u201cI am the light of the world. The one who follows me will never walk in darkness, but will have the light of life.\u201d", "comment": "tn The double negative \u03bf\u1f50 \u03bc\u1f75 (ou mh) is emphatic in 1st century Hellenistic Greek.
tn Grk \u201cThen again Jesus spoke to them saying.\u201d
sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53\u20138:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus\u2019 remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19\u201321). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person\u2019s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus\u2019 opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness."}, {"pk": 2851106, "translation": "NET", "book": 43, "chapter": 8, "verse": 13, "text": "So the Pharisees objected, \u201cYou testify about yourself; your testimony is not true!\u201d", "comment": "sn See the note on Pharisees in 1:24.
sn Compare the charge You testify about yourself; your testimony is not true! to Jesus\u2019 own statement about his testimony in 5:31.
tn Grk \u201cThen the Pharisees said to him.\u201d"}, {"pk": 2851107, "translation": "NET", "book": 43, "chapter": 8, "verse": 14, "text": "Jesus answered, \u201cEven if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people do not know where I came from or where I am going.", "comment": "sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus\u2019 origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.
tn Grk \u201cJesus answered and said to them.\u201d
tn The word \u201cpeople\u201d is supplied in the translation to indicate that the pronoun (\u201cyou\u201d) and verb (\u201cdo not know\u201d) in Greek are plural."}, {"pk": 2851108, "translation": "NET", "book": 43, "chapter": 8, "verse": 15, "text": "You people judge by outward appearances; I do not judge anyone.", "comment": "tn The word \u201cpeople\u201d is supplied in the translation to indicate that the pronoun and verb (\u201cjudge\u201d) in Greek are plural.
tn Or \u201cjudge according to external things\u201d; Grk \u201caccording to the flesh.\u201d These translations are given by BDAG 916 s.v. \u03c3\u03ac\u03c1\u03be 5.
sn What is the meaning of Jesus\u2019 statement \u201cI do not judge anyone\u201d? It is clear that Jesus did judge (even in the next verse). The point is that he didn\u2019t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged \u2013 just as 3:19\u201321 previously stated. One\u2019s response to Jesus determines one\u2019s eternal destiny."}, {"pk": 2851109, "translation": "NET", "book": 43, "chapter": 8, "verse": 16, "text": "But if I judge, my evaluation is accurate, because I am not alone when I judge, but I and the Father who sent me do so together.", "comment": "tn The phrase \u201cwhen I judge\u201d is not in the Greek text, but is implied by the context.
tn Grk \u201cmy judgment is true.\u201d
tn The phrase \u201cdo so together\u201d is not in the Greek text, but is implied by the context."}, {"pk": 2851110, "translation": "NET", "book": 43, "chapter": 8, "verse": 17, "text": "It is written in your law that the testimony of two men is true.", "comment": "sn An allusion to Deut 17:6."}, {"pk": 2851111, "translation": "NET", "book": 43, "chapter": 8, "verse": 18, "text": "I testify about myself and the Father who sent me testifies about me.\u201d", "comment": "tn Grk \u201cI am the one who testifies about myself.\u201d"}, {"pk": 2851112, "translation": "NET", "book": 43, "chapter": 8, "verse": 19, "text": "Then they began asking him, \u201cWho is your father?\u201d Jesus answered, \u201cYou do not know either me or my Father. If you knew me you would know my Father too.\u201d", "comment": "tn Grk \u201cThen they were saying to him.\u201d The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.
sn If you knew me you would know my Father too. Jesus\u2019 reply is based on his identity with the Father (see also John 1:18; 14:9)."}, {"pk": 2851113, "translation": "NET", "book": 43, "chapter": 8, "verse": 20, "text": "(Jesus spoke these words near the offering box while he was teaching in the temple courts. No one seized him because his time had not yet come.)", "comment": "tn The term \u03b3\u03b1\u03b6\u03bf\u03c6\u03c5\u03bb\u03ac\u03ba\u03b9\u03bf\u03bd (gazofulakion) can be translated \u201ctreasury\u201d or \u201ctreasure room\u201d in this context. BDAG 186 s.v. 1 notes, \u201cIt can be taken in this sense J 8:20 (sing.) in (or at) the treasury.\u201d BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: \u201cFor Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of \u2018treasury\u2019 is prob., for the contributions would go [into] the treasury via the receptacles.\u201d Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cthe temple.\u201d
tn Grk \u201chis hour.\u201d
sn This is a parenthetical note by the author."}, {"pk": 2851114, "translation": "NET", "book": 43, "chapter": 8, "verse": 21, "text": "Then Jesus said to them again, \u201cI am going away, and you will look for me but will die in your sin. Where I am going you cannot come.\u201d", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The expression \u1f10\u03bd \u03c4\u1fc7 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u1fb3 \u1f51\u03bc\u1ff6\u03bd \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u03b5\u1fd6\u03c3\u03b8\u03b5 (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 (the plural occurs later in v. 24). To die with one\u2019s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus\u2019 warning is stern but to the point.
tn Grk \u201cyou will seek me.\u201d
tn The expression \u03bf\u1f56\u03bd \u03c0\u03ac\u03bb\u03b9\u03bd (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12\u201320 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply."}, {"pk": 2851115, "translation": "NET", "book": 43, "chapter": 8, "verse": 22, "text": "So the Jewish leaders began to say, \u201cPerhaps he is going to kill himself, because he says, \u2018Where I am going you cannot come.\u2019\u201d", "comment": "tn The imperfect verb has been translated with ingressive force (\u201cbegan to say\u201d) because the comments that follow were occasioned by Jesus\u2019 remarks in the preceding verse about his upcoming departure.
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus\u2019 opponents."}, {"pk": 2851116, "translation": "NET", "book": 43, "chapter": 8, "verse": 23, "text": "Jesus replied, \u201cYou people are from below; I am from above. You people are from this world; I am not from this world.", "comment": "tn Grk \u201cAnd he said to them.\u201d
tn The word \u201cpeople\u201d is supplied in English to clarify the plural Greek pronoun and verb."}, {"pk": 2851117, "translation": "NET", "book": 43, "chapter": 8, "verse": 24, "text": "Thus I told you that you will die in your sins. For unless you believe that I am he, you will die in your sins.\u201d", "comment": "tn Grk \u201cthus I said to you.\u201d
tn Grk \u201cunless you believe that I am.\u201d In this context there is an implied predicate nominative (\u201che\u201d) following the \u201cI am\u201d phrase. What Jesus\u2019 hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (\u201cif you do not believe that I am the one I claim to be\u201d), NLT (\u201cunless you believe that I am who I say I am\u201d), and CEV (\u201cif you don\u2019t have faith in me for who I am\u201d). For a different view that takes this \u201cI am\u201d and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated \u201cI am\u201d as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (\u201cif you do not believe that I AM, you will die in your sins\u201d) and TEV (\u201cyou will die in your sins if you do not believe that \u2018I Am Who I Am\u2019\u201d).sn See the note on Christ in 1:20."}, {"pk": 2851118, "translation": "NET", "book": 43, "chapter": 8, "verse": 25, "text": "So they said to him, \u201cWho are you?\u201d Jesus replied, \u201cWhat I have told you from the beginning.", "comment": "tn Grk \u201cJesus said to them.\u201d"}, {"pk": 2851119, "translation": "NET", "book": 43, "chapter": 8, "verse": 26, "text": "I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak to the world.\u201d", "comment": "tn Or \u201cI have many things to pronounce in judgment about you.\u201d The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.
tn Grk \u201cand what things I have heard from him, these things I speak to the world.\u201d
tn Grk \u201ctrue\u201d (in the sense of one who always tells the truth).
tn Grk \u201cthe one\u201d; the referent (the Father) has been specified in the translation for clarity."}, {"pk": 2851120, "translation": "NET", "book": 43, "chapter": 8, "verse": 27, "text": "(They did not understand that he was telling them about his Father.)", "comment": "sn They did not understand\u2026about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the \u201comniscient author\u201d convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus\u2019 words would not have had."}, {"pk": 2851121, "translation": "NET", "book": 43, "chapter": 8, "verse": 28, "text": "Then Jesus said, \u201cWhen you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me.", "comment": "tn Grk \u201cthat I am.\u201d See the note on this phrase in v. 24.
tn Grk \u201cThen Jesus said to them\u201d (the words \u201cto them\u201d are not found in all mss).
tn Grk \u201cbut just as the Father taught me, these things I speak.\u201d
tn Grk \u201cI do nothing from myself.\u201d"}, {"pk": 2851122, "translation": "NET", "book": 43, "chapter": 8, "verse": 29, "text": "And the one who sent me is with me. He has not left me alone, because I always do those things that please him.\u201d", "comment": "tn That is, \u201che has not abandoned me.\u201d"}, {"pk": 2851123, "translation": "NET", "book": 43, "chapter": 8, "verse": 30, "text": "While he was saying these things, many people believed in him.", "comment": "tn The word \u201cpeople\u201d is not in the Greek text, but is supplied for clarity and smoothness in the translation."}, {"pk": 2851124, "translation": "NET", "book": 43, "chapter": 8, "verse": 31, "text": "Then Jesus said to those Judeans who had believed him, \u201cIf you continue to follow my teaching, you are really my disciples", "comment": "tn Or \u201ctruly.\u201d
tn Grk \u201cto the Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., \u201cJudeans\u201d), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9; also BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus\u2019 teaching in the temple and had believed his claim to be the Messiah, hence, \u201cthose Judeans who had believed him.\u201d The term \u201cJudeans\u201d is preferred here to the more general \u201cpeople\u201d because the debate concerns descent from Abraham (v. 33).
tn Grk \u201cIf you continue in my word.\u201d"}, {"pk": 2851125, "translation": "NET", "book": 43, "chapter": 8, "verse": 32, "text": "and you will know the truth, and the truth will set you free.\u201d", "comment": "tn Or \u201cthe truth will release you.\u201d The translation \u201cset you free\u201d or \u201crelease you\u201d (unlike the more traditional \u201cmake you free\u201d) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John\u2019s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, \u201cit is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)\u201d (John [NICNT], 457)."}, {"pk": 2851126, "translation": "NET", "book": 43, "chapter": 8, "verse": 33, "text": "\u201cWe are descendants of Abraham,\u201d they replied, \u201cand have never been anyone\u2019s slaves! How can you say, \u2018You will become free\u2019?\u201d", "comment": "tn Or \u201cHow is it that you say.\u201d
tn Grk \u201cThey answered to him.\u201d
tn Grk \u201cWe are the seed\u201d (an idiom)."}, {"pk": 2851127, "translation": "NET", "book": 43, "chapter": 8, "verse": 34, "text": "Jesus answered them, \u201cI tell you the solemn truth, everyone who practices sin is a slave of sin.", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d
tn See the note on the word \u201cslaves\u201d in 4:51.
tn Or \u201cwho commits.\u201d This could simply be translated, \u201ceveryone who sins,\u201d but the Greek is more emphatic, using the participle \u03c0\u03bf\u03b9\u1ff6\u03bd (poiwn) in a construction with \u03c0\u1fb6\u03c2 (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence."}, {"pk": 2851128, "translation": "NET", "book": 43, "chapter": 8, "verse": 35, "text": "The slave does not remain in the family forever, but the son remains forever.", "comment": "sn Jesus\u2019 point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).
tn Or \u201chousehold.\u201d The Greek work \u03bf\u1f30\u03ba\u03af\u03b1 (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an \u201cextended family\u201d)."}, {"pk": 2851129, "translation": "NET", "book": 43, "chapter": 8, "verse": 36, "text": "So if the son sets you free, you will be really free.", "comment": "tn Or \u201cSon.\u201d The question is whether \u201cson\u201d is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse)."}, {"pk": 2851130, "translation": "NET", "book": 43, "chapter": 8, "verse": 37, "text": "I know that you are Abraham\u2019s descendants. But you want to kill me, because my teaching makes no progress among you.", "comment": "tn Or \u201cfinds no place in you.\u201d The basic idea seems to be something (in this case Jesus\u2019 teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. \u03c7\u03c9\u03c1\u03ad\u03c9 2.
tn Grk \u201cseed\u201d (an idiom).
tn Grk \u201cmy word.\u201d
tn Grk \u201cyou are seeking.\u201d"}, {"pk": 2851131, "translation": "NET", "book": 43, "chapter": 8, "verse": 38, "text": "I am telling you the things I have seen while with the Father; as for you, practice the things you have heard from the Father!\u201d", "comment": "tc The first person pronoun \u03bc\u03bf\u03c5 (mou, \u201cmy\u201d) may be implied, especially if \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyour\u201d) follows the second mention of \u201cfather\u201d in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading \u03bc\u03bf\u03c5 found in most witnesses (\u05d0 D \u0398 \u03a8 0250 \u00cb1,13 33 \u00cf it sy). No pronoun here is read by \u00cc66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.
tn Grk \u201cand you.\u201d
tn Grk \u201cThe things which I have seen with the Father I speak about.\u201d
tc A few significant witnesses lack \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyour\u201d) here (\u00cc66,75 B L W 070 pc), while the majority have the pronoun (\u05d0 C D \u0398 \u03a8 0250 \u00cb1,13 33 565 892 \u00cf al lat sy). However, these mss do not agree on the placement of the pronoun: \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6\u03c4\u03b5 (tou patro\" Jumwn poieite), \u03c4\u1ff7 \u03c0\u03b1\u03c4\u03c1\u1f76 \u1f51\u03bc\u1ff6\u03bd (tw patri Jumwn), and \u03c4\u1ff7 \u03c0\u03b1\u03c4\u03c1\u1f76 \u1f51\u03bc\u1ff6\u03bd \u03c4\u03b1\u1fe6\u03c4\u03b1 (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as \u201cyou are practicing the things you have heard from your father.\u201d If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, \u03c0\u03bf\u03b9\u03b5\u1fd6\u03c4\u03b5 should be taken as an imperative: \u201cyou [must] practice the things you have heard from the Father.\u201d The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because \u03c0\u03bf\u03b9\u03b5\u1fd6\u03c4\u03b5 could be read as an indicative, especially since the two clauses are joined by \u03ba\u03b1\u03af (kai, \u201cand\u201d). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred."}, {"pk": 2851132, "translation": "NET", "book": 43, "chapter": 8, "verse": 39, "text": "They answered him, \u201cAbraham is our father!\u201d Jesus replied, \u201cIf you are Abraham\u2019s children, you would be doing the deeds of Abraham.", "comment": "tc Although most mss (C W \u0398 \u03a8 0250 \u00cb1,13 33 \u00cf) have the imperfect \u1f26\u03c4\u03b5 (hte, \u201cyou were\u201d) here, making this sentence a proper second class condition, the harder reading, \u1f10\u03c3\u03c4\u03b5 (este, \u201cyou are\u201d), is found in the better witnesses (\u00cc66,75 \u05d0 B D L 070 pc lat).
tn Grk \u201cThey answered and said to him.\u201d
tn Or \u201cOur father is Abraham.\u201d
tn Grk \u201cJesus said to them.\u201d
tc Some important mss (\u00cc66 B* [700]) have the present imperative \u03c0\u03bf\u03b9\u03b5\u1fd6\u03c4\u03b5 (poieite) here: \u201cIf you are Abraham\u2019s children, then do,\u201d while many others (\u05d02 C K L N \u0394 \u03a8 \u00cb1,13 33 565 579 892 pm) add the contingent particle \u1f04\u03bd (an) to \u1f10\u03c0\u03bf\u03b9\u03b5\u1fd6\u03c4\u03b5 (epoieite) making it a more proper second class condition by Attic standards. The simple \u1f10\u03c0\u03bf\u03b9\u03b5\u1fd6\u03c4\u03b5 without the \u1f04\u03bd is the hardest reading, and is found in some excellent witnesses (\u00cc75 \u05d0* B2 D W \u0393 \u0398 070 0250 1424 pm).tn Or \u201cyou would do.\u201d"}, {"pk": 2851133, "translation": "NET", "book": 43, "chapter": 8, "verse": 40, "text": "But now you are trying to kill me, a man who has told you the truth I heard from God. Abraham did not do this!", "comment": "tn Grk \u201cseeking.\u201d
tn Grk \u201chas spoken to you.\u201d
tn The Greek word order is emphatic: \u201cThis Abraham did not do.\u201d The emphasis is indicated in the translation by an exclamation point."}, {"pk": 2851134, "translation": "NET", "book": 43, "chapter": 8, "verse": 41, "text": "You people are doing the deeds of your father.\u201d Then they said to Jesus, \u201cWe were not born as a result of immorality! We have only one Father, God himself.\u201d", "comment": "tc \u2021 Important and early witnesses (\u05d0 B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read \u03bf\u1f56\u03bd (oun, \u201ctherefore\u201d; \u00cc66,75 C D \u0398 \u03a8 0250 \u00cb13 33 \u00cf). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, \u03bf\u1f56\u03bd is frequently used with the plural of \u03b5\u1f36\u03c0\u03bf\u03bd (eipon, \u201cthey said\u201d) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though \u201cThen\u201d is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
tn The word \u201cpeople\u201d is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
tn Grk \u201chim\u201d; the referent (Jesus) is specified in the translation for clarity.
sn We were not born as a result of immorality! is ironic, because Jesus\u2019 opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus\u2019 true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents\u2019 suggestion but lets it stand, assuming his readers will know the true story."}, {"pk": 2851135, "translation": "NET", "book": 43, "chapter": 8, "verse": 42, "text": "Jesus replied, \u201cIf God were your Father, you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me.", "comment": "tn Grk \u201cJesus said to them.\u201d
tn Or \u201cI came from God and have arrived.\u201d
tn Grk \u201cFor I.\u201d Here \u03b3\u03ac\u03c1 (gar) has not been translated.
tn Grk \u201cfrom myself.\u201d
tn Grk \u201cthat one\u201d (referring to God)."}, {"pk": 2851136, "translation": "NET", "book": 43, "chapter": 8, "verse": 43, "text": "Why don\u2019t you understand what I am saying? It is because you cannot accept my teaching.", "comment": "tn Grk \u201cmy word.\u201d
tn Grk \u201cyou cannot hear,\u201d but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it."}, {"pk": 2851137, "translation": "NET", "book": 43, "chapter": 8, "verse": 44, "text": "You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.", "comment": "tn Grk \u201che speaks from his own.\u201d
tn Grk \u201cThat one\u201d (referring to the devil).
tn Grk \u201cWhenever he speaks the lie.\u201d
tn The word \u201cpeople\u201d is supplied in the translation to clarify that the Greek pronoun and verb are plural.
tn Many translations read \u201cYou are of your father the devil\u201d (KJV, ASV, RSV, NASB) or \u201cYou belong to your father, the devil\u201d (NIV), but the Greek preposition \u1f10\u03ba (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil\u2019s very offspring (a statement which would certainly infuriate them).
tn Grk \u201cthe desires of your father you want to do.\u201d
tn Grk \u201che does not stand in the truth\u201d (in the sense of maintaining, upholding, or accepting the validity of it).
tn Grk \u201cbecause he is a liar and the father of it.\u201d"}, {"pk": 2851138, "translation": "NET", "book": 43, "chapter": 8, "verse": 45, "text": "But because I am telling you the truth, you do not believe me.", "comment": "tn Or \u201cbecause I tell you.\u201d"}, {"pk": 2851139, "translation": "NET", "book": 43, "chapter": 8, "verse": 46, "text": "Who among you can prove me guilty of any sin? If I am telling you the truth, why don\u2019t you believe me?", "comment": "tn Or \u201ccan convict me.\u201d
tn Or \u201cif I tell you.\u201d
tn Or \u201cof having sinned\u201d; Grk \u201cof sin.\u201d"}, {"pk": 2851140, "translation": "NET", "book": 43, "chapter": 8, "verse": 47, "text": "The one who belongs to God listens and responds to God\u2019s words. You don\u2019t listen and respond, because you don\u2019t belong to God.\u201d", "comment": "tn Grk \u201cwho is of.\u201d
tn Grk \u201cyou do not hear\u201d (in the sense of listening to something and responding to it).
tn Grk \u201cyou are not of God.\u201d
tn Grk \u201cto God hears\u201d (in the sense of listening to something and responding to it)."}, {"pk": 2851141, "translation": "NET", "book": 43, "chapter": 8, "verse": 48, "text": "The Judeans replied, \u201cAren\u2019t we correct in saying that you are a Samaritan and are possessed by a demon?\u201d", "comment": "tn Grk \u201cDo we not say rightly.\u201d
tn Grk \u201cthe Jews.\u201d See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (\u201cJudeans\u201d; cf. BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e) who had been listening to Jesus\u2019 teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.
tn Grk \u201canswered and said to him.\u201d
tn Grk \u201cand have a demon.\u201d It is not clear what is meant by the charge \u03a3\u03b1\u03bc\u03b1\u03c1\u03af\u03c4\u03b7\u03c2 \u03b5\u1f36 \u03c3\u1f7a \u03ba\u03b1\u1f76 \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03bd \u1f14\u03c7\u03b5\u03b9\u03c2 (Samarith\" ei su kai daimonion ecei\"). The meaning could be \u201cyou are a heretic and are possessed by a demon.\u201d Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14\u201324) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons."}, {"pk": 2851142, "translation": "NET", "book": 43, "chapter": 8, "verse": 49, "text": "Jesus answered, \u201cI am not possessed by a demon, but I honor my Father \u2014 and yet you dishonor me.", "comment": "tn \u201cYet\u201d is supplied to show the contrastive element present in the context.
tn Grk \u201cI do not have a demon.\u201d"}, {"pk": 2851143, "translation": "NET", "book": 43, "chapter": 8, "verse": 50, "text": "I am not trying to get praise for myself. There is one who demands it, and he also judges.", "comment": "tn Grk \u201cI am not seeking.\u201d
tn Grk \u201cmy glory.\u201d
tn Grk \u201cwho seeks.\u201d
tn Or \u201cwill be the judge.\u201d"}, {"pk": 2851144, "translation": "NET", "book": 43, "chapter": 8, "verse": 51, "text": "I tell you the solemn truth, if anyone obeys my teaching, he will never see death.\u201d", "comment": "tn Grk \u201cIf anyone keeps.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d
tn Grk \u201cmy word.\u201d
tn Grk \u201che will never see death forever.\u201d The Greek negative here is emphatic.sn Those who keep Jesus\u2019 words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come."}, {"pk": 2851145, "translation": "NET", "book": 43, "chapter": 8, "verse": 52, "text": "Then the Judeans responded, \u201cNow we know you\u2019re possessed by a demon! Both Abraham and the prophets died, and yet you say, \u2018If anyone obeys my teaching, he will never experience death.\u2019", "comment": "tn Grk \u201csaid to him.\u201d
tn \u201cYet\u201d has been supplied to show the contrastive element present in the context.
tc \u2021 Important and early witnesses (\u00cc66 \u05d0 B C W \u0398 579 it) lack the conjunction here, while other witnesses read \u03bf\u1f56\u03bd (oun, \u201ctherefore\u201d; \u00cc75 D L \u03a8 070 \u00cb1,13 33 \u00cf lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (\u00cc75) has the conjunction, the combination of \u00cc66 \u05d0 B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, \u03bf\u1f56\u03bd is frequently used with the plural of \u03b5\u1f36\u03c0\u03bf\u03bd (eipon, \u201cthey said\u201d) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though \u201cThen\u201d is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
tn Grk \u201cthe Jews.\u201d See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (\u201cJudeans\u201d; cf. BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e) who had been listening to Jesus\u2019 teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).
tn Grk \u201cyou have a demon.\u201d
tn Grk \u201che will never taste of death forever.\u201d The Greek negative here is emphatic.
tn Grk \u201cwill never taste.\u201d Here the Greek verb does not mean \u201csample a small amount\u201d (as a typical English reader might infer from the word \u201ctaste\u201d), but \u201cexperience something cognitively or emotionally; come to know something\u201d (cf. BDAG 195 s.v. \u03b3\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 2).
tn Grk \u201cmy word.\u201d
tn Grk \u201cIf anyone keeps.\u201d"}, {"pk": 2851146, "translation": "NET", "book": 43, "chapter": 8, "verse": 53, "text": "You aren\u2019t greater than our father Abraham who died, are you? And the prophets died too! Who do you claim to be?\u201d", "comment": "tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201care you?\u201d)."}, {"pk": 2851147, "translation": "NET", "book": 43, "chapter": 8, "verse": 54, "text": "Jesus replied, \u201cIf I glorify myself, my glory is worthless. The one who glorifies me is my Father, about whom you people say, \u2018He is our God.\u2019", "comment": "tn The word \u201cpeople\u201d is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
tn Grk \u201cis nothing.\u201d
tn Grk \u201cJesus answered.\u201d"}, {"pk": 2851148, "translation": "NET", "book": 43, "chapter": 8, "verse": 55, "text": "Yet you do not know him, but I know him. If I were to say that I do not know him, I would be a liar like you. But I do know him, and I obey his teaching.", "comment": "tn Grk \u201cI keep.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cYet\u201d to indicate the contrast present in the context.
tn Grk \u201cIf I say, \u2018I do not know him.\u2019\u201d
tn Grk \u201chis word.\u201d"}, {"pk": 2851149, "translation": "NET", "book": 43, "chapter": 8, "verse": 56, "text": "Your father Abraham was overjoyed to see my day, and he saw it and was glad.\u201d", "comment": "tn What is the meaning of Jesus\u2019 statement that the patriarch Abraham \u201csaw\u201d his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch\u2019s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13\u201315 lies behind Jesus\u2019 words. This passage, known to rabbis as the Akedah (\u201cBinding\u201d), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice \u2013 an occasion of certain rejoicing.
tn Or \u201crejoiced greatly.\u201d"}, {"pk": 2851150, "translation": "NET", "book": 43, "chapter": 8, "verse": 57, "text": "Then the Judeans replied, \u201cYou are not yet fifty years old! Have you seen Abraham?\u201d", "comment": "tn Grk \u201cThen the Jews.\u201d See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (\u201cJudeans\u201d; cf. BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e) who had been listening to Jesus\u2019 teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.
tn Grk \u201csaid to him.\u201d
tn Grk \u2018You do not yet have fifty years\u201d (an idiom).
tn Grk \u201cAnd have.\u201d"}, {"pk": 2851151, "translation": "NET", "book": 43, "chapter": 8, "verse": 58, "text": "Jesus said to them, \u201cI tell you the solemn truth, before Abraham came into existence, I am!\u201d", "comment": "sn I am! is an explicit claim to deity. Although each occurrence of the phrase \u201cI am\u201d in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
tn Grk \u201cTruly, truly, I say to you.\u201d
tn Grk \u201cbefore Abraham was.\u201d"}, {"pk": 2851152, "translation": "NET", "book": 43, "chapter": 8, "verse": 59, "text": "Then they picked up stones to throw at him, but Jesus hid himself and went out from the temple area.", "comment": "tn Grk \u201cthey took up.\u201d
tc Most later witnesses (A \u0398c \u00cb1,13 \u00cf) have at the end of the verse \u201cpassing through their midst, he went away in this manner\u201d (\u03b4\u03b9\u03b5\u03bb\u03b8\u1f7c\u03bd \u03b4\u03b9\u1f70 \u03bc\u03ad\u03c3\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c1\u1fc6\u03b3\u03b5\u03bd \u03bf\u1f55\u03c4\u03c9\u03c2, dielqwn dia mesou kai parhgen {outw\"), while many others have similar permutations (so \u05d01,2 C L N \u03a8 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (\u03b4\u03b9\u03b5\u03bb\u03b8\u1f7c\u03bd \u03b4\u03b9\u1f70 \u03bc\u03ad\u03c3\u03bf\u03c5; in several mss \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f10\u03c0\u03bf\u03c1\u03b5\u03cd\u03b5\u03c4\u03bf \u03ba\u03b1\u03af [autwn eporeueto kai] is found between this phrase and \u03c0\u03b1\u03c1\u1fc6\u03b3\u03b5\u03bd, strengthening the parallel with Luke 4:30) and John 9:1 (\u03c0\u03b1\u03c1\u1fc6\u03b3\u03b5\u03bd; cf. \u03c0\u03b1\u03c1\u03ac\u03b3\u03c9\u03bd [paragwn] there). The effect is to signal Jesus\u2019 departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (\u00cc66,75 \u05d0* B D W \u0398* lat sa) lack these words, rendering the shorter text virtually certain.tn Grk \u201cfrom the temple.\u201d
sn Jesus\u2019 Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy."}, {"pk": 2851153, "translation": "NET", "book": 43, "chapter": 9, "verse": 1, "text": "Now as Jesus was passing by, he saw a man who had been blind from birth.", "comment": "tn Or \u201cgoing along.\u201d The opening words of chap. 9, \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c1\u03ac\u03b3\u03c9\u03bd (kai paragwn), convey only the vaguest indication of the circumstances. sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author\u2019s narrative the connection exists \u2013 the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity."}, {"pk": 2851154, "translation": "NET", "book": 43, "chapter": 9, "verse": 2, "text": "His disciples asked him, \u201cRabbi, who committed the sin that caused him to be born blind, this man or his parents?\u201d", "comment": "tn Grk \u201cthis one.\u201d
tn Grk \u201casked him, saying.\u201d
tn Grk \u201cin order that he should be born blind.\u201dsn The disciples assumed that sin (regardless of who committed it) was the cause of the man\u2019s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man\u2019s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning."}, {"pk": 2851155, "translation": "NET", "book": 43, "chapter": 9, "verse": 3, "text": "Jesus answered, \u201cNeither this man nor his parents sinned, but he was born blind so that the acts of God may be revealed through what happens to him.", "comment": "tn Grk \u201cthis one.\u201d
tn Grk \u201cbut so that.\u201d There is an ellipsis that must be supplied: \u201cbut [he was born blind] so that\u201d or \u201cbut [it happened to him] so that.\u201d
tn Grk \u201cin him.\u201d
tn Or \u201cmanifested,\u201d \u201cbrought to light.\u201d
tn Or \u201cdeeds\u201d; Grk \u201cworks.\u201d"}, {"pk": 2851156, "translation": "NET", "book": 43, "chapter": 9, "verse": 4, "text": "We must perform the deeds of the one who sent me as long as it is daytime. Night is coming when no one can work.", "comment": "tn Or \u201cwhile.\u201d
tn Grk \u201cWe must work the works.\u201d
tn Or \u201cof him who sent me\u201d (God)."}, {"pk": 2851157, "translation": "NET", "book": 43, "chapter": 9, "verse": 5, "text": "As long as I am in the world, I am the light of the world.\u201d", "comment": "sn Jesus\u2019 statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus\u2019 statement. \u201cLight\u201d is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to \u2018choose up sides\u2019 for or against him (cf. 3:19\u201321)."}, {"pk": 2851158, "translation": "NET", "book": 43, "chapter": 9, "verse": 6, "text": "Having said this, he spat on the ground and made some mud with the saliva. He smeared the mud on the blind man\u2019s eyes", "comment": "tn Or \u201cclay\u201d (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem\u2019s commentary on the Diatessaron (\u201che made eyes from his clay\u201d) probably arose from the interpretation given by Irenaeus in Against Heresies: \u201cthat which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.\u201d This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.
tn Grk \u201csaid these things.\u201d
tn Because of the length and complexity of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) was replaced by a third person pronoun and a new sentence started here in the translation.
tn Grk \u201con his.\u201d"}, {"pk": 2851159, "translation": "NET", "book": 43, "chapter": 9, "verse": 7, "text": "and said to him, \u201cGo wash in the pool of Siloam\u201d (which is translated \u201csent\u201d). So the blind man went away and washed, and came back seeing.", "comment": "tn Grk \u201cSo he\u201d; the referent (the blind man) is specified in the translation for clarity.
tn The pool\u2019s name in Hebrew is shiloah from the Hebrew verb \u201cto send.\u201d In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.
sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven."}, {"pk": 2851160, "translation": "NET", "book": 43, "chapter": 9, "verse": 8, "text": "Then the neighbors and the people who had seen him previously as a beggar began saying, \u201cIs this not the man who used to sit and beg?\u201d", "comment": "tn Or \u201cformerly.\u201d
tn Grk \u201cthe one.\u201d
tn An ingressive force (\u201cbegan saying\u201d) is present here because the change in status of the blind person provokes this new response from those who knew him."}, {"pk": 2851161, "translation": "NET", "book": 43, "chapter": 9, "verse": 9, "text": "Some people said, \u201cThis is the man!\u201d while others said, \u201cNo, but he looks like him.\u201d The man himself kept insisting, \u201cI am the one!\u201d", "comment": "tn Grk \u201cI am he.\u201d
tn Grk \u201cThat one\u201d; the referent (the man himself) is specified in the translation for clarity.
tn Grk \u201cNo, but he is like him.\u201d
tn Grk \u201cThis is the one.\u201d
tn Grk \u201cOthers were saying.\u201d"}, {"pk": 2851162, "translation": "NET", "book": 43, "chapter": 9, "verse": 10, "text": "So they asked him, \u201cHow then were you made to see?\u201d", "comment": "tn Grk \u201cSo they were saying to him.\u201d
tn Grk \u201cHow then were your eyes opened\u201d (an idiom referring to restoration of sight)."}, {"pk": 2851163, "translation": "NET", "book": 43, "chapter": 9, "verse": 11, "text": "He replied, \u201cThe man called Jesus made mud, smeared it on my eyes and told me, \u2018Go to Siloam and wash.\u2019 So I went and washed, and was able to see.\u201d", "comment": "tn Or \u201cclay\u201d (moistened earth of a clay-like consistency).
tn Or \u201cand I gained my sight.\u201d
tn Grk \u201csaid to me.\u201d
tn Grk \u201cand smeared.\u201d Direct objects in Greek were often omitted when obvious from the context.
tn Grk \u201cThat one answered.\u201d"}, {"pk": 2851164, "translation": "NET", "book": 43, "chapter": 9, "verse": 12, "text": "They said to him, \u201cWhere is that man?\u201d He replied, \u201cI don\u2019t know.\u201d", "comment": "tn Grk \u201cthat one.\u201d \u201cMan\u201d is more normal English style for the referent.
tn Grk \u201cAnd they said.\u201d
tn Grk \u201cHe said.\u201d"}, {"pk": 2851165, "translation": "NET", "book": 43, "chapter": 9, "verse": 13, "text": "They brought the man who used to be blind to the Pharisees.", "comment": "tn Grk \u201cwho was formerly blind.\u201d
sn See the note on Pharisees in 1:24."}, {"pk": 2851166, "translation": "NET", "book": 43, "chapter": 9, "verse": 14, "text": "(Now the day on which Jesus made the mud and caused him to see was a Sabbath.)", "comment": "sn This is a parenthetical note by the author.
tn Grk \u201cand opened his eyes\u201d (an idiom referring to restoration of sight).
tn Or \u201cclay\u201d (moistened earth of a clay-like consistency)."}, {"pk": 2851167, "translation": "NET", "book": 43, "chapter": 9, "verse": 15, "text": "So the Pharisees asked him again how he had gained his sight. He replied, \u201cHe put mud on my eyes and I washed, and now I am able to see.\u201d", "comment": "tn The word \u201cnow\u201d is not in the Greek text, but is supplied to indicate the contrast between the man\u2019s former state (blind) and his present state (able to see).
tn Or \u201cclay\u201d (moistened earth of a clay-like consistency).
tn Or \u201chow he had become able to see.\u201dsn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17\u201321).
tn Grk \u201cAnd he said to them.\u201d"}, {"pk": 2851168, "translation": "NET", "book": 43, "chapter": 9, "verse": 16, "text": "Then some of the Pharisees began to say, \u201cThis man is not from God, because he does not observe the Sabbath.\u201d But others said, \u201cHow can a man who is a sinner perform such miraculous signs?\u201d Thus there was a division among them.", "comment": "sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
tn Grk \u201che does not keep.\u201d
tn Grk \u201cdo.\u201d
tn Or \u201cSo there was discord.\u201d
tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (\u201cbegan to say\u201d or \u201cstarted saying\u201d)."}, {"pk": 2851169, "translation": "NET", "book": 43, "chapter": 9, "verse": 17, "text": "So again they asked the man who used to be blind, \u201cWhat do you say about him, since he caused you to see?\u201d \u201cHe is a prophet,\u201d the man replied.", "comment": "tn Grk \u201cAnd he said, \u2018He is a prophet.\u2019\u201dsn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11\u201312 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn\u2019t have a clear conception of who Jesus was, so he labeled him a \u201cprophet.\u201d
tn Grk \u201cthe blind man.\u201d
tn Grk \u201csince he opened your eyes\u201d (an idiom referring to restoration of sight)."}, {"pk": 2851170, "translation": "NET", "book": 43, "chapter": 9, "verse": 18, "text": "Now the Jewish religious leaders refused to believe that he had really been blind and had gained his sight until at last they summoned the parents of the man who had become able to see.", "comment": "tn Or \u201cthe man who had gained his sight.\u201d
tn Or \u201cthe Jewish religious authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase refers mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation \u201cthe Jewish religious leaders.\u201d
tn The Greek text contains the words \u201cabout him\u201d at this point: \u201cthe Jewish authorities did not believe about him\u2026\u201d
tn Grk \u201cthey called.\u201d"}, {"pk": 2851171, "translation": "NET", "book": 43, "chapter": 9, "verse": 19, "text": "They asked the parents, \u201cIs this your son, whom you say was born blind? Then how does he now see?\u201d", "comment": "tn Grk \u201cand they asked them, saying\u201d; the referent (the parents) has been specified in the translation for clarity.
tn The Greek pronoun and verb are both plural (both parents are addressed)."}, {"pk": 2851172, "translation": "NET", "book": 43, "chapter": 9, "verse": 20, "text": "So his parents replied, \u201cWe know that this is our son and that he was born blind.", "comment": "tn Grk \u201cSo his parents answered and said.\u201d"}, {"pk": 2851173, "translation": "NET", "book": 43, "chapter": 9, "verse": 21, "text": "But we do not know how he is now able to see, nor do we know who caused him to see. Ask him, he is a mature adult. He will speak for himself.\u201d", "comment": "tn Or \u201che is of age.\u201d
tn Grk \u201cwho opened his eyes\u201d (an idiom referring to restoration of sight)."}, {"pk": 2851174, "translation": "NET", "book": 43, "chapter": 9, "verse": 22, "text": "(His parents said these things because they were afraid of the Jewish religious leaders. For the Jewish leaders had already agreed that anyone who confessed Jesus to be the Christ would be put out of the synagogue.", "comment": "sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.
tn Or \u201cthe Jewish religious authorities\u201d; Grk \u201cthe Jews.\u201d Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to \u201cthe Jewish leaders\u201d for stylistic reasons. See the note on the phrase \u201cthe Jewish religious leaders\u201d in v. 18.
tn Grk \u201cconfessed him.\u201d
tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
tn Or \u201cwould be expelled from.\u201d"}, {"pk": 2851175, "translation": "NET", "book": 43, "chapter": 9, "verse": 23, "text": "For this reason his parents said, \u201cHe is a mature adult, ask him.\u201d)", "comment": "tn Or \u201che is of age.\u201d
sn This is a parenthetical note by the author explaining the parents\u2019 response."}, {"pk": 2851176, "translation": "NET", "book": 43, "chapter": 9, "verse": 24, "text": "Then they summoned the man who used to be blind a second time and said to him, \u201cPromise before God to tell the truth. We know that this man is a sinner.\u201d", "comment": "tn Grk \u201cwho was blind.\u201d
tn The phrase \u201cthis man\u201d is a reference to Jesus.
tn Grk \u201cthey called.\u201d
tn Grk \u201cGive glory to God\u201d (an idiomatic formula used in placing someone under oath to tell the truth)."}, {"pk": 2851177, "translation": "NET", "book": 43, "chapter": 9, "verse": 25, "text": "He replied, \u201cI do not know whether he is a sinner. I do know one thing \u2014 that although I was blind, now I can see.\u201d", "comment": "tn Grk \u201cThen that one answered.\u201d"}, {"pk": 2851178, "translation": "NET", "book": 43, "chapter": 9, "verse": 26, "text": "Then they said to him, \u201cWhat did he do to you? How did he cause you to see?\u201d", "comment": "tn Grk \u201copen your eyes\u201d (an idiom referring to restoration of sight)."}, {"pk": 2851179, "translation": "NET", "book": 43, "chapter": 9, "verse": 27, "text": "He answered, \u201cI told you already and you didn\u2019t listen. Why do you want to hear it again? You people don\u2019t want to become his disciples too, do you?\u201d", "comment": "tn Grk \u201cHe answered them.\u201d The indirect object \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (autois) has not been translated for stylistic reasons.
tn \u201cIt\u201d is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.
tn The word \u201cpeople\u201d is supplied in the translation to clarify the plural Greek pronoun and verb.
tn Grk \u201cyou did not hear.\u201d"}, {"pk": 2851180, "translation": "NET", "book": 43, "chapter": 9, "verse": 28, "text": "They heaped insults on him, saying, \u201cYou are his disciple! We are disciples of Moses!", "comment": "tn The Greek word means \u201cto insult strongly\u201d or \u201cslander.\u201d
tn Grk \u201cand said.\u201d
tn Grk \u201cYou are that one\u2019s disciple.\u201d
tn Grk \u201cAnd they.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851181, "translation": "NET", "book": 43, "chapter": 9, "verse": 29, "text": "We know that God has spoken to Moses! We do not know where this man comes from!\u201d", "comment": "tn Grk \u201cwhere this one.\u201d"}, {"pk": 2851182, "translation": "NET", "book": 43, "chapter": 9, "verse": 30, "text": "The man replied, \u201cThis is a remarkable thing, that you don\u2019t know where he comes from, and yet he caused me to see!", "comment": "tn Grk \u201cFor in this is a remarkable thing.\u201d
tn Grk \u201cand he opened my eyes\u201d (an idiom referring to restoration of sight).
tn Grk \u201cThe man answered and said to them.\u201d This has been simplified in the translation to \u201cThe man replied.\u201d"}, {"pk": 2851183, "translation": "NET", "book": 43, "chapter": 9, "verse": 31, "text": "We know that God doesn\u2019t listen to sinners, but if anyone is devout and does his will, God listens to him.", "comment": "tn Grk \u201cthis one.\u201d
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Grk \u201cGod does not hear.\u201d
tn Or \u201chears.\u201d
tn Or \u201cgodly.\u201d"}, {"pk": 2851184, "translation": "NET", "book": 43, "chapter": 9, "verse": 32, "text": "Never before has anyone heard of someone causing a man born blind to see.", "comment": "tn Or \u201cNever from the beginning of time,\u201d Grk \u201cFrom eternity.\u201d
tn Grk \u201csomeone opening the eyes of a man born blind\u201d (\u201copening the eyes\u201d is an idiom referring to restoration of sight)."}, {"pk": 2851185, "translation": "NET", "book": 43, "chapter": 9, "verse": 33, "text": "If this man were not from God, he could do nothing.\u201d", "comment": "tn Grk \u201cthis one.\u201d"}, {"pk": 2851186, "translation": "NET", "book": 43, "chapter": 9, "verse": 34, "text": "They replied, \u201cYou were born completely in sinfulness, and yet you presume to teach us?\u201d So they threw him out.", "comment": "tn Grk \u201cThey answered and said to him.\u201d This has been simplified in the translation to \u201cThey replied.\u201d
tn Or \u201cFrom birth you have been evil.\u201d The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.
tn Grk \u201cand are you teaching us?\u201d"}, {"pk": 2851187, "translation": "NET", "book": 43, "chapter": 9, "verse": 35, "text": "Jesus heard that they had thrown him out, so he found the man and said to him, \u201cDo you believe in the Son of Man?\u201d", "comment": "tn Grk \u201cfound him\u201d; the referent (the man) has been specified in the translation for clarity.
tc Although most witnesses (A L \u0398 \u03a8 070 0250 \u00cb1,13 33 \u00cf lat) have \u03b8\u03b5\u03bf\u1fe6 (qeou, \u201cof God\u201d) instead of \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 (anqrwpou, \u201cof man\u201d) here, the better witnesses (\u00cc66,75 \u05d0 B D W sys) have \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5. Not only is the external evidence decidedly on the side of \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5, but it is difficult to see such early and diverse witnesses changing \u03b8\u03b5\u03bf\u1fe6 to \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5. The wording \u201cSon of Man\u201d is thus virtually certain."}, {"pk": 2851188, "translation": "NET", "book": 43, "chapter": 9, "verse": 36, "text": "The man replied, \u201cAnd who is he, sir, that I may believe in him?\u201d", "comment": "tn Grk answered and said.\u201d This has been simplified in the translation to \u201creplied.\u201d
tn Or \u201cAnd who is he, sir? Tell me so that\u2026\u201d Some translations supply elliptical words like \u201cTell me\u201d (NIV, NRSV) following the man\u2019s initial question, but the shorter form given in the translation is clear enough.
tn Grk \u201cThat one.\u201d"}, {"pk": 2851189, "translation": "NET", "book": 43, "chapter": 9, "verse": 37, "text": "Jesus told him, \u201cYou have seen him; he is the one speaking with you.\u201d [", "comment": "tn Grk \u201cthat one.\u201d
tn The \u03ba\u03b1\u03af \u2013 \u03ba\u03b1\u03af (kai \u2013 kai) construction would normally be translated \u201cboth \u2013 and\u201d: \u201cYou have both seen him, and he is the one speaking with you.\u201d In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English."}, {"pk": 2851190, "translation": "NET", "book": 43, "chapter": 9, "verse": 38, "text": "He said, \u201cLord, I believe,\u201d and he worshiped him.", "comment": "sn Assuming the authenticity of John 9:38\u201339a (see the tc note following the bracket in v. 39), the man\u2019s response after Jesus\u2019 statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03ad\u03c9 (proskunew) is used in John 4:20\u201325 of worshiping God, and again with the same sense in 12:20. This would be the only place in John\u2019s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in Johns narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition."}, {"pk": 2851191, "translation": "NET", "book": 43, "chapter": 9, "verse": 39, "text": "Jesus said,] \u201cFor judgment I have come into this world, so that those who do not see may gain their sight, and the ones who see may become blind.\u201d", "comment": "tn Grk \u201cAnd Jesus.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cthat those who do not see may see.\u201d
tc \u2021 Some early and important witnesses (\u00cc75 \u05d0* W b sams ac2 mf) lack the words, \u201cHe said, \u2018Lord, I believe,\u2019 and he worshiped him. Jesus said,\u201d (vv. 38\u201339a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of \u00cc75 here, since it is the only currently available papyrus ms extant for the text of John 9:38\u201339. Further, \u05d0 is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with \u201cJesus said to him\u201d), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03ad\u03c9 (proskunew, \u201cI worship\u201d) is used in John 4:20\u201325 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John\u2019s Gospel where Jesus is the explicit object of \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03ad\u03c9. Even if these words are not authentic, such an omission would nevertheless hardly diminish John\u2019s high Christology (cf. 1:1; 5:18\u201323; 14:6\u201310; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man\u2019s response to Jesus."}, {"pk": 2851192, "translation": "NET", "book": 43, "chapter": 9, "verse": 40, "text": "Some of the Pharisees who were with him heard this and asked him, \u201cWe are not blind too, are we?\u201d", "comment": "tn Grk \u201cheard these things.\u201d
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201care we?\u201d).
sn See the note on Pharisees in 1:24.
tn Grk \u201cand said to him.\u201d"}, {"pk": 2851193, "translation": "NET", "book": 43, "chapter": 9, "verse": 41, "text": "Jesus replied, \u201cIf you were blind, you would not be guilty of sin, but now because you claim that you can see, your guilt remains.\u201d", "comment": "tn Grk \u201cnow because you say, \u2018We see\u2026\u2019\u201d
sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus\u2019 words to Nicodemus in 3:10, \u201cAre you the teacher of Israel and don\u2019t understand these things?\u201d In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one\u2019s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21\u201324). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39\u201341).
tn Grk \u201cJesus said to them.\u201d
tn Grk \u201cyou would not have sin.\u201d
tn Or \u201cyour sin.\u201d"}, {"pk": 2851194, "translation": "NET", "book": 43, "chapter": 10, "verse": 1, "text": "\u201cI tell you the solemn truth, the one who does not enter the sheepfold by the door, but climbs in some other way, is a thief and a robber.", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d
tn Or \u201centrance.\u201d
sn There was more than one type of sheepfold in use in Palestine in Jesus\u2019 day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, \u03b1\u1f50\u03bb\u1f75 [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection)."}, {"pk": 2851195, "translation": "NET", "book": 43, "chapter": 10, "verse": 2, "text": "The one who enters by the door is the shepherd of the sheep."}, {"pk": 2851196, "translation": "NET", "book": 43, "chapter": 10, "verse": 3, "text": "The doorkeeper opens the door for him, and the sheep hear his voice. He calls his own sheep by name and leads them out.", "comment": "tn Grk \u201cFor this one.\u201d
tn Grk \u201cAnd he.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The words \u201cthe door\u201d are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
tn Or \u201cporter\u201d (British English).sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.
sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd."}, {"pk": 2851197, "translation": "NET", "book": 43, "chapter": 10, "verse": 4, "text": "When he has brought all his own sheep out, he goes ahead of them, and the sheep follow him because they recognize his voice.", "comment": "tn Grk \u201cbecause they know.\u201d
tn The word \u201csheep\u201d is not in the Greek text, but is implied."}, {"pk": 2851198, "translation": "NET", "book": 43, "chapter": 10, "verse": 5, "text": "They will never follow a stranger, but will run away from him, because they do not recognize the stranger\u2019s voice.\u201d", "comment": "tn Grk \u201cknow.\u201d
tn Or \u201csomeone whom they do not know.\u201d
tn Or \u201cthe voice of someone they do not know.\u201d"}, {"pk": 2851199, "translation": "NET", "book": 43, "chapter": 10, "verse": 6, "text": "Jesus told them this parable, but they did not understand what he was saying to them.", "comment": "tn Or \u201ccomprehend.\u201d
sn A parable is a fairly short narrative that has symbolic meaning. The Greek word \u03c0\u03b1\u03c1\u03bf\u03b9\u03bc\u03af\u03b1\u03bd (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where \u03c0\u03b1\u03c1\u03b1\u03b2\u03bf\u03bb\u1f75 (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.
tn Grk \u201cthese.\u201d"}, {"pk": 2851200, "translation": "NET", "book": 43, "chapter": 10, "verse": 7, "text": "So Jesus said to them again, \u201cI tell you the solemn truth, I am the door for the sheep.", "comment": "tn Or \u201cI am the sheep\u2019s door.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d"}, {"pk": 2851201, "translation": "NET", "book": 43, "chapter": 10, "verse": 8, "text": "All who came before me were thieves and robbers, but the sheep did not listen to them.", "comment": "tn Grk \u201care\u201d (present tense).
tn Or \u201cthe sheep did not hear them.\u201d"}, {"pk": 2851202, "translation": "NET", "book": 43, "chapter": 10, "verse": 9, "text": "I am the door. If anyone enters through me, he will be saved, and will come in and go out, and find pasture.", "comment": "sn That is, pasture land in contrast to cultivated land.
tn Since the Greek phrase \u03b5\u1f30\u03c3\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03be\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 (eisercomai kai exercomai, \u201ccome in and go out\u201d) is in some places an idiom for living or conducting oneself in relationship to some community (\u201cto live with, to live among\u201d [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus\u2019 words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. \u03b5\u1f30\u03c3\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 1.b.\u03b2."}, {"pk": 2851203, "translation": "NET", "book": 43, "chapter": 10, "verse": 10, "text": "The thief comes only to steal and kill and destroy; I have come so that they may have life, and may have it abundantly.", "comment": "tn That is, \u201cto slaughter\u201d (in reference to animals).
tn That is, more than one would normally expect or anticipate."}, {"pk": 2851204, "translation": "NET", "book": 43, "chapter": 10, "verse": 11, "text": "\u201cI am the good shepherd. The good shepherd lays down his life for the sheep.", "comment": "tn Or \u201cThe good shepherd dies willingly.\u201dsn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd\u2019s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).
tn Or \u201cmodel\u201d (see R. E. Brown, John [AB], 1:386, who argues that \u201cmodel\u201d is a more exact translation of \u03ba\u03b1\u03bb\u03cc\u03c2 [kalos] here)."}, {"pk": 2851205, "translation": "NET", "book": 43, "chapter": 10, "verse": 12, "text": "The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks the sheep and scatters them.", "comment": "tn Or \u201cflees.\u201d
tn Grk \u201cleaves.\u201d
tn Or \u201cseizes.\u201d The more traditional rendering, \u201csnatches,\u201d has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so \u201cattacks\u201d is preferable.
sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away."}, {"pk": 2851206, "translation": "NET", "book": 43, "chapter": 10, "verse": 13, "text": "Because he is a hired hand and is not concerned about the sheep, he runs away.", "comment": "tn Grk \u201cdoes not have a care for the sheep.\u201d
tc The phrase \u201che runs away\u201d is lacking in several important mss (\u00cc44vid,45,66,75 \u05d0 A*vid B D L [W] \u0398 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12\u201313, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons."}, {"pk": 2851207, "translation": "NET", "book": 43, "chapter": 10, "verse": 14, "text": "\u201cI am the good shepherd. I know my own and my own know me \u2014", "comment": "tn Grk \u201cAnd I.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be \u201csheep,\u201d but Jesus was ultimately talking about \u201cpeople.\u201d"}, {"pk": 2851208, "translation": "NET", "book": 43, "chapter": 10, "verse": 15, "text": "just as the Father knows me and I know the Father \u2014 and I lay down my life for the sheep.", "comment": "tn Or \u201cI die willingly.\u201d
tn Or \u201con behalf of\u201d or \u201cfor the sake of.\u201d"}, {"pk": 2851209, "translation": "NET", "book": 43, "chapter": 10, "verse": 16, "text": "I have other sheep that do not come from this sheepfold. I must bring them too, and they will listen to my voice, so that there will be one flock and one shepherd.", "comment": "tn Or \u201cthat do not belong to\u201d; Grk \u201cthat are not of.\u201d
tn Grk \u201cvoice, and.\u201d
tn Grk \u201cthey will hear my voice.\u201d
tn Grk \u201cAnd I have.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16\u201317, which was to save the world \u2013 not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.
tn The word \u201cand\u201d is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic."}, {"pk": 2851210, "translation": "NET", "book": 43, "chapter": 10, "verse": 17, "text": "This is why the Father loves me \u2014 because I lay down my life, so that I may take it back again.", "comment": "tn Grk \u201cBecause of this the Father loves me.\u201d
tn Or \u201cdie willingly.\u201d"}, {"pk": 2851211, "translation": "NET", "book": 43, "chapter": 10, "verse": 18, "text": "No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.\u201d", "comment": "tn Or \u201cof my own accord.\u201d \u201cOf my own free will\u201d is given by BDAG 321 s.v. \u1f10\u03bc\u03b1\u03c5\u03c4\u03bf\u1fe6 c.
tn Or \u201corder.\u201d
tn Or \u201cI have the right.\u201d
tn Or \u201cgive it up.\u201d
tn Or \u201cI have the right.\u201d"}, {"pk": 2851212, "translation": "NET", "book": 43, "chapter": 10, "verse": 19, "text": "Another sharp division took place among the Jewish people because of these words.", "comment": "tn Or perhaps \u201cthe Jewish religious leaders\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here."}, {"pk": 2851213, "translation": "NET", "book": 43, "chapter": 10, "verse": 20, "text": "Many of them were saying, \u201cHe is possessed by a demon and has lost his mind! Why do you listen to him?\u201d", "comment": "tn Or \u201cis insane.\u201d To translate simply \u201che is mad\u201d (so KJV, ASV, RSV; \u201craving mad\u201d NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity."}, {"pk": 2851214, "translation": "NET", "book": 43, "chapter": 10, "verse": 21, "text": "Others said, \u201cThese are not the words of someone possessed by a demon. A demon cannot cause the blind to see, can it?\u201d", "comment": "tn Or \u201cthe sayings.\u201d
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201ccan it?\u201d).
tn Grk \u201copen the eyes of the blind\u201d (\u201copening the eyes\u201d is an idiom referring to restoration of sight)."}, {"pk": 2851215, "translation": "NET", "book": 43, "chapter": 10, "verse": 22, "text": "Then came the feast of the Dedication in Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn That is, Hanukkah or the \u2018Festival of Lights.\u2019 The Greek name for the feast, \u03c4\u1f70 \u1f10\u03b3\u03ba\u03b1\u03af\u03bd\u03b9\u03b1 (ta enkainia), literally means \u201crenewal\u201d and was used to translate Hanukkah which means \u201cdedication.\u201d The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10\u201311), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c. \u2013 when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: \u201cAnd from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it\u201d (Ant. 12.7.6 [12.325])."}, {"pk": 2851216, "translation": "NET", "book": 43, "chapter": 10, "verse": 23, "text": "It was winter, and Jesus was walking in the temple area in Solomon\u2019s Portico.", "comment": "tn Or \u201cportico,\u201d \u201ccolonnade\u201d; Grk \u201cstoa.\u201dsn Solomon\u2019s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.
tn Grk \u201cin the temple.\u201d
sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar."}, {"pk": 2851217, "translation": "NET", "book": 43, "chapter": 10, "verse": 24, "text": "The Jewish leaders surrounded him and asked, \u201cHow long will you keep us in suspense? If you are the Christ, tell us plainly.\u201d", "comment": "tn Grk \u201csaid to him.\u201d This has been translated as \u201casked\u201d for stylistic reasons.
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders. The question they ask Jesus (\u201cAre you the Christ?\u201d) is the same one they sent and asked of John the Baptist in the desert (see John 1:19\u201334). See also the note on the phrase \u201cthe Jewish people\u201d in v. 19.
tn Grk \u201cHow long will you take away our life?\u201d (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase \u03c4\u1f74\u03bd \u03c8\u03c5\u03c7\u1f74\u03bd \u1f21\u03bc\u1ff6\u03bd \u03b1\u1f34\u03c1\u03b5\u03b9\u03c2 (thn yuchn Jhmwn airei\") meaning \u201cto keep in suspense\u201d is not well attested, although it certainly fits the context here. In modern Greek the phrase means \u201cto annoy, bother.\u201d
tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
tn Or \u201cpublicly.\u201d"}, {"pk": 2851218, "translation": "NET", "book": 43, "chapter": 10, "verse": 25, "text": "Jesus replied, \u201cI told you and you do not believe. The deeds I do in my Father\u2019s name testify about me.", "comment": "tn Grk \u201canswered them.\u201d
tn Or \u201cthe works.\u201d"}, {"pk": 2851219, "translation": "NET", "book": 43, "chapter": 10, "verse": 26, "text": "But you refuse to believe because you are not my sheep."}, {"pk": 2851220, "translation": "NET", "book": 43, "chapter": 10, "verse": 27, "text": "My sheep listen to my voice, and I know them, and they follow me."}, {"pk": 2851221, "translation": "NET", "book": 43, "chapter": 10, "verse": 28, "text": "I give them eternal life, and they will never perish; no one will snatch them from my hand.", "comment": "tn Or \u201cno one will seize.\u201d
tn Or \u201cwill never die\u201d or \u201cwill never be lost.\u201d
tn Grk \u201cAnd I give.\u201d"}, {"pk": 2851222, "translation": "NET", "book": 43, "chapter": 10, "verse": 29, "text": "My Father, who has given them to me, is greater than all, and no one can snatch them from my Father\u2019s hand.", "comment": "tn Or \u201cis superior to all.\u201d
tn Or \u201cno one can seize.\u201d"}, {"pk": 2851223, "translation": "NET", "book": 43, "chapter": 10, "verse": 30, "text": "The Father and I are one.\u201d", "comment": "tn The phrase \u1f15\u03bd \u1f10\u03c3\u03bc\u03b5\u03bd ({en esmen) is a significant assertion with trinitarian implications. \u1f15\u03bd is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one \u201cthing.\u201d Identity of the two persons is not what is asserted, but essential unity (unity of essence).
tn Grk \u201cI and the Father.\u201d The order has been reversed to reflect English style."}, {"pk": 2851224, "translation": "NET", "book": 43, "chapter": 10, "verse": 31, "text": "The Jewish leaders picked up rocks again to stone him to death.", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders. See the notes on the phrases \u201cJewish people\u201d in v. 19 and \u201cJewish leaders\u201d in v. 24."}, {"pk": 2851225, "translation": "NET", "book": 43, "chapter": 10, "verse": 32, "text": "Jesus said to them, \u201cI have shown you many good deeds from the Father. For which one of them are you going to stone me?\u201d", "comment": "tn Grk \u201cJesus answered them.\u201d
tn Or \u201cgood works.\u201d"}, {"pk": 2851226, "translation": "NET", "book": 43, "chapter": 10, "verse": 33, "text": "The Jewish leaders replied, \u201cWe are not going to stone you for a good deed but for blasphemy, because you, a man, are claiming to be God.\u201d", "comment": "tn Grk \u201cand because.\u201d
tn Grk \u201cyou, a man, make yourself to be God.\u201d
tn Or \u201cgood work.\u201d
sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here again the phrase refers to the Jewish leaders. See the notes on the phrase \u201cJewish people\u201d in v. 19 and \u201cJewish leaders\u201d in vv. 24, 31.
tn Grk \u201canswered him.\u201d"}, {"pk": 2851227, "translation": "NET", "book": 43, "chapter": 10, "verse": 34, "text": "Jesus answered, \u201cIs it not written in your law, \u2018I said, you are gods\u2019?", "comment": "tn Grk \u201canswered them.\u201d
sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT \u201claw\u201d (which usually referred to the five books of Moses), but occasionally the term \u201claw\u201d was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus\u2019 quotation from Ps 82:6. It is important to look at the OT context: The whole line reads \u201cI say, you are gods, sons of the Most High, all of you.\u201d Jesus will pick up on the term \u201csons of the Most High\u201d in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title \u201cgods\u201d because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn\u2019t seem to fit the context, however, since if that were the case Jesus would not be making any claim for \u201cdivinity\u201d for himself over and above any other human being \u2013 and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men \u201cgods\u201d because they were the vehicles of the word of God, how much more permissible is it to use the word \u201cGod\u201d of him who is the Word of God?"}, {"pk": 2851228, "translation": "NET", "book": 43, "chapter": 10, "verse": 35, "text": "If those people to whom the word of God came were called \u2018gods\u2019 (and the scripture cannot be broken),", "comment": "sn The parenthetical note And the scripture cannot be broken belongs to Jesus\u2019 words rather than the author\u2019s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be \u201cbroken.\u201d In this context he does not explain precisely what is meant by \u201cbroken,\u201d but it is not too hard to determine. Jesus\u2019 argument depended on the exact word used in the context of Ps 82:6. If any other word for \u201cjudge\u201d had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be \u201cbroken\u201d in the sense of being shown to be in error."}, {"pk": 2851229, "translation": "NET", "book": 43, "chapter": 10, "verse": 36, "text": "do you say about the one whom the Father set apart and sent into the world, \u2018You are blaspheming,\u2019 because I said, \u2018I am the Son of God\u2019?", "comment": "tn Or \u201cdedicated.\u201d"}, {"pk": 2851230, "translation": "NET", "book": 43, "chapter": 10, "verse": 37, "text": "If I do not perform the deeds of my Father, do not believe me.", "comment": "tn Or \u201cdo.\u201d
tn Or \u201cworks.\u201d"}, {"pk": 2851231, "translation": "NET", "book": 43, "chapter": 10, "verse": 38, "text": "But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.\u201d", "comment": "tn Or \u201cso that you may learn.\u201d
tn Or \u201cworks.\u201dsn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all."}, {"pk": 2851232, "translation": "NET", "book": 43, "chapter": 10, "verse": 39, "text": "Then they attempted again to seize him, but he escaped their clutches.", "comment": "tc It is difficult to decide between \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd \u03bf\u1f56\u03bd (ezhtoun oun, \u201cthen they were seeking\u201d; \u00cc66 \u05d0 A L W \u03a8 \u00cb1,13 33 pm lat), \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd \u03b4\u03ad (ezhtoun de, \u201cnow they were seeking\u201d; \u00cc45 and a few versional witnesses), \u03ba\u03b1\u1f76 \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd (kai ezhtoun, \u201cand they were seeking\u201d; D), and \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd (\u00cc75vid B \u0393 \u0398 700 pm). Externally, the most viable readings are \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd \u03bf\u1f56\u03bd and \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd. Transcriptionally, the \u03bf\u1f56\u03bd could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with \u03b4\u03ad or \u03ba\u03b1\u03af if \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd \u03bf\u1f56\u03bd is original; such readings would more likely have arisen from the simple \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd. Intrinsically, John is fond of \u03bf\u1f56\u03bd, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the \u03b4\u03ad and \u03ba\u03b1\u03af readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of \u00cc45 and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be \u1f10\u03b6\u1f75\u03c4\u03bf\u03c5\u03bd \u03bf\u1f56\u03bd.
tn Grk \u201cthey were seeking.\u201d
tn Grk \u201che departed out of their hand.\u201dsn It is not clear whether the authorities simply sought to \u201carrest\u201d him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus\u2019 escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his \u201chour\u201d comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so."}, {"pk": 2851233, "translation": "NET", "book": 43, "chapter": 10, "verse": 40, "text": "Jesus went back across the Jordan River again to the place where John had been baptizing at an earlier time, and he stayed there.", "comment": "tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cformerly.\u201dsn This refers to the city of Bethany across the Jordan River (see John 1:28).
tn The word \u201cRiver\u201d is not in the Greek text but is supplied for clarity.
sn John refers to John the Baptist."}, {"pk": 2851234, "translation": "NET", "book": 43, "chapter": 10, "verse": 41, "text": "Many came to him and began to say, \u201cJohn performed no miraculous sign, but everything John said about this man was true!\u201d", "comment": "tn Grk \u201cAnd many.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cthis one.\u201d
tn Grk \u201cdid.\u201d
sn John refers to John the Baptist."}, {"pk": 2851235, "translation": "NET", "book": 43, "chapter": 10, "verse": 42, "text": "And many believed in Jesus there.", "comment": "tn Grk \u201cin him.\u201d"}, {"pk": 2851236, "translation": "NET", "book": 43, "chapter": 11, "verse": 1, "text": "Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived.", "comment": "tn Grk \u201cfrom Bethany, the village of Mary and her sister Martha.\u201d"}, {"pk": 2851237, "translation": "NET", "book": 43, "chapter": 11, "verse": 2, "text": "(Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick.)", "comment": "sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this \u201cproleptic\u201d reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary\u2019s anointing activity.
tn Or \u201cperfume,\u201d \u201cointment.\u201d"}, {"pk": 2851238, "translation": "NET", "book": 43, "chapter": 11, "verse": 3, "text": "So the sisters sent a message to Jesus, \u201cLord, look, the one you love is sick.\u201d", "comment": "tn Grk \u201cto him, saying\u201d; the referent (Jesus) is specified in the translation for clarity.
tn The phrase \u201ca message\u201d is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context."}, {"pk": 2851239, "translation": "NET", "book": 43, "chapter": 11, "verse": 4, "text": "When Jesus heard this, he said, \u201cThis sickness will not lead to death, but to God\u2019s glory, so that the Son of God may be glorified through it.\u201d", "comment": "tn Grk \u201cThis sickness is not to death.\u201dsn Jesus plainly stated the purpose of Lazarus\u2019 sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45\u201353). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47\u201353).
tn Or \u201cto God\u2019s praise.\u201d
sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47\u201353). In the Gospel of John, Jesus\u2019 death is consistently portrayed as his \u2018glorification\u2019 through which he accomplishes his return to the Father."}, {"pk": 2851240, "translation": "NET", "book": 43, "chapter": 11, "verse": 5, "text": "(Now Jesus loved Martha and her sister and Lazarus.)", "comment": "sn This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus\u2019 love for Martha and her sister and Lazarus here because Jesus\u2019 actions in the following verse appear to be contradictory."}, {"pk": 2851241, "translation": "NET", "book": 43, "chapter": 11, "verse": 6, "text": "So when he heard that Lazarus was sick, he remained in the place where he was for two more days.", "comment": "tn Grk \u201cthat he\u201d; the referent (Lazarus) has been specified in the translation for clarity."}, {"pk": 2851242, "translation": "NET", "book": 43, "chapter": 11, "verse": 7, "text": "Then after this, he said to his disciples, \u201cLet us go to Judea again.\u201d", "comment": "sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18)."}, {"pk": 2851243, "translation": "NET", "book": 43, "chapter": 11, "verse": 8, "text": "The disciples replied, \u201cRabbi, the Jewish leaders were just now trying to stone you to death! Are you going there again?\u201d", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase \u201cJewish people\u201d in v. 19, and \u201cJewish religious leaders\u201d in vv. 24, 31, 33.
tn Grk \u201cAnd are.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cThe disciples said to him.\u201d
tn Grk \u201cseeking.\u201d"}, {"pk": 2851244, "translation": "NET", "book": 43, "chapter": 11, "verse": 9, "text": "Jesus replied, \u201cAre there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, because he sees the light of this world.", "comment": "sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John\u2019s Gospel would recall 8:12 and understand Jesus\u2019 symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).
tn Grk \u201cJesus answered.\u201d
tn Or \u201che does not trip.\u201d"}, {"pk": 2851245, "translation": "NET", "book": 43, "chapter": 11, "verse": 10, "text": "But if anyone walks around at night, he stumbles, because the light is not in him.\u201d", "comment": "tn Grk \u201cin the night.\u201d
tn Or \u201che trips.\u201d"}, {"pk": 2851246, "translation": "NET", "book": 43, "chapter": 11, "verse": 11, "text": "After he said this, he added, \u201cOur friend Lazarus has fallen asleep. But I am going there to awaken him.\u201d", "comment": "tn The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day \u201cwake up\u201d out of death. Here the term refers to death, but \u201casleep\u201d was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples\u2019 confusion over what Jesus actually meant (see v. 13).
tn Grk \u201cHe said these things, and after this he said to them.\u201d"}, {"pk": 2851247, "translation": "NET", "book": 43, "chapter": 11, "verse": 12, "text": "Then the disciples replied, \u201cLord, if he has fallen asleep, he will recover.\u201d", "comment": "tn Grk \u201cThen the disciples said to him.\u201d"}, {"pk": 2851248, "translation": "NET", "book": 43, "chapter": 11, "verse": 13, "text": "(Now Jesus had been talking about his death, but they thought he had been talking about real sleep.)", "comment": "tn Or \u201cspeaking about.\u201d
tn Grk \u201cthese.\u201d
tn Grk \u201cthe sleep of slumber\u201d; this is a redundant expression to emphasize physical sleep as opposed to death.sn This is a parenthetical note by the author."}, {"pk": 2851249, "translation": "NET", "book": 43, "chapter": 11, "verse": 14, "text": "Then Jesus told them plainly, \u201cLazarus has died,"}, {"pk": 2851250, "translation": "NET", "book": 43, "chapter": 11, "verse": 15, "text": "and I am glad for your sake that I was not there, so that you may believe. But let us go to him.\u201d", "comment": "tn Grk \u201cand I rejoice.\u201d
sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples\u2019 belief here in a developmental sense, because there are numerous references to the disciples\u2019 faith previous to this in John\u2019s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28."}, {"pk": 2851251, "translation": "NET", "book": 43, "chapter": 11, "verse": 16, "text": "So Thomas (called Didymus ) said to his fellow disciples, \u201cLet us go too, so that we may die with him.\u201d", "comment": "sn One gets the impression from Thomas\u2019 statement \u201cLet us go too, so that we may die with him\u201d that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas\u2019 concept of who Jesus is has changed drastically between 11:16 and 20:28.
sn Didymus means \u201cthe twin\u201d in Greek.
sn This is a parenthetical note by the author."}, {"pk": 2851252, "translation": "NET", "book": 43, "chapter": 11, "verse": 17, "text": "When Jesus arrived, he found that Lazarus had been in the tomb four days already.", "comment": "tn Grk \u201cThen when.\u201d
tn Grk \u201ccame.\u201d
tn Grk \u201che\u201d; the referent (Lazarus) has been specified in the translation for clarity.
tn Grk \u201che had already had four days in the tomb\u201d (an idiom).sn There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6,10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative."}, {"pk": 2851253, "translation": "NET", "book": 43, "chapter": 11, "verse": 18, "text": "(Now Bethany was less than two miles from Jerusalem,", "comment": "tn Or \u201cthree kilometers\u201d; Grk \u201cfifteen stades\u201d (a stade as a unit of linear measure is about 607 feet or 187 meters).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851254, "translation": "NET", "book": 43, "chapter": 11, "verse": 19, "text": "so many of the Jewish people of the region had come to Martha and Mary to console them over the loss of their brother.)", "comment": "tn Or \u201cto comfort them\u201d or \u201cto offer them sympathy.\u201d
tn Or \u201cmany of the Judeans\u201d (cf. BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e); Grk \u201cmany of the Jews.\u201d Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (\u201cthe chief priests and the Pharisees\u201d) are specifically mentioned as a separate group in John 11:46\u201347. See also the note on the phrase \u201cthe Jewish leaders\u201d in v. 8.
tn Grk \u201cto comfort them concerning their brother\u201d; the words \u201closs of\u201d are not in the Greek text but are implied.sn This is a parenthetical note by the author."}, {"pk": 2851255, "translation": "NET", "book": 43, "chapter": 11, "verse": 20, "text": "So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house.", "comment": "sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38\u201342. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus."}, {"pk": 2851256, "translation": "NET", "book": 43, "chapter": 11, "verse": 21, "text": "Martha said to Jesus, \u201cLord, if you had been here, my brother would not have died.", "comment": "tn Grk \u201cThen Martha.\u201d Here \u03bf\u1f56\u03bd (oun) has not been translated for stylistic reasons."}, {"pk": 2851257, "translation": "NET", "book": 43, "chapter": 11, "verse": 22, "text": "But even now I know that whatever you ask from God, God will grant you.\u201d", "comment": "tn Or \u201cgive.\u201d
sn The statement \u201cwhatever you ask from God, God will grant you\u201d by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha\u2019s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha\u2019s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, \u201cEven though you weren\u2019t here in time to help, I still believe that God grants your requests.\u201d"}, {"pk": 2851258, "translation": "NET", "book": 43, "chapter": 11, "verse": 23, "text": "Jesus replied, \u201cYour brother will come back to life again.\u201d", "comment": "tn Grk \u201cJesus said to her.\u201d
tn Or \u201cYour brother will rise again.\u201dsn Jesus\u2019 remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25\u201326, Martha\u2019s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author\u2019s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called \u201crealized eschatology\u201d of the Fourth Gospel."}, {"pk": 2851259, "translation": "NET", "book": 43, "chapter": 11, "verse": 24, "text": "Martha said, \u201cI know that he will come back to life again in the resurrection at the last day.\u201d", "comment": "tn Grk \u201cMartha said to him.\u201d
tn Or \u201cwill rise again.\u201d"}, {"pk": 2851260, "translation": "NET", "book": 43, "chapter": 11, "verse": 25, "text": "Jesus said to her, \u201cI am the resurrection and the life. The one who believes in me will live even if he dies,", "comment": "tn That is, will come to life."}, {"pk": 2851261, "translation": "NET", "book": 43, "chapter": 11, "verse": 26, "text": "and the one who lives and believes in me will never die. Do you believe this?\u201d", "comment": "tn Grk \u201cwill never die forever.\u201d"}, {"pk": 2851262, "translation": "NET", "book": 43, "chapter": 11, "verse": 27, "text": "She replied, \u201cYes, Lord, I believe that you are the Christ, the Son of God who comes into the world.\u201d", "comment": "tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
tn Grk \u201cShe said to him.\u201d
tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb \u03c0\u03b5\u03c0\u03af\u03c3\u03c4\u03b5\u03c5\u03ba\u03b1 (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
tn Or \u201cthe Son of God, the one who comes into the world.\u201d"}, {"pk": 2851263, "translation": "NET", "book": 43, "chapter": 11, "verse": 28, "text": "And when she had said this, Martha went and called her sister Mary, saying privately, \u201cThe Teacher is here and is asking for you.\u201d", "comment": "tn Grk \u201cis calling you.\u201d
tn Grk \u201cshe\u201d; the referent (Martha) has been specified in the translation for clarity.
tn Or \u201cin secret\u201d (as opposed to publicly, so that the other mourners did not hear)."}, {"pk": 2851264, "translation": "NET", "book": 43, "chapter": 11, "verse": 29, "text": "So when Mary heard this, she got up quickly and went to him.", "comment": "tn Grk \u201cshe\u201d; the referent (Mary) has been specified in the translation for clarity."}, {"pk": 2851265, "translation": "NET", "book": 43, "chapter": 11, "verse": 30, "text": "(Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.)"}, {"pk": 2851266, "translation": "NET", "book": 43, "chapter": 11, "verse": 31, "text": "Then the people who were with Mary in the house consoling her saw her get up quickly and go out. They followed her, because they thought she was going to the tomb to weep there.", "comment": "tn Or \u201cthe Judeans\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46\u201347. See also the notes on the phrase \u201cthe Jewish leaders\u201d in v. 8 and \u201cthe Jewish people of the region\u201d in v. 19.
tn Grk \u201cher\u201d; the referent (Mary) has been specified in the translation for clarity.
tn Grk \u201cMary\u201d; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
tn Or \u201cto mourn\u201d (referring to the loud wailing or crying typical of public mourning in that culture)."}, {"pk": 2851267, "translation": "NET", "book": 43, "chapter": 11, "verse": 32, "text": "Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, \u201cLord, if you had been here, my brother would not have died.\u201d"}, {"pk": 2851268, "translation": "NET", "book": 43, "chapter": 11, "verse": 33, "text": "When Jesus saw her weeping, and the people who had come with her weeping, he was intensely moved in spirit and greatly distressed.", "comment": "tn Or (perhaps) \u201che was deeply indignant.\u201d The verb \u1f10\u03bd\u03b5\u03b2\u03c1\u03b9\u03bc\u1f75\u03c3\u03b1\u03c4\u03bf (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate \u2013 \u201cshuddered, moved with the deepest emotions.\u201d In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example \u2013 see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan\u2019s kingdom of evil. Here, the realm of Satan was represented by death.
tn Or \u201cgreatly troubled.\u201d The verb \u03c4\u03b1\u03c1\u03ac\u03c3\u03c3\u03c9 (tarassw) also occurs in similar contexts to those of \u1f10\u03bd\u03b5\u03b2\u03c1\u03b9\u03bc\u1f75\u03c3\u03b1\u03c4\u03bf (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.
tn Or \u201cthe Judeans\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46\u201347. See also the notes on the phrase \u201cthe Jewish leaders\u201d in v. 8, \u201cthe Jewish people of the region\u201d in v. 19, and the word \u201cpeople\u201d in v. 31."}, {"pk": 2851269, "translation": "NET", "book": 43, "chapter": 11, "verse": 34, "text": "He asked, \u201cWhere have you laid him?\u201d They replied, \u201cLord, come and see.\u201d", "comment": "tn Grk \u201cThey said to him.\u201d The indirect object \u03b1\u1f50\u03c4\u1ff7 (autw) has not been translated here for stylistic reasons.
tn Grk \u201cAnd he said.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cWhere have you placed him?\u201d"}, {"pk": 2851270, "translation": "NET", "book": 43, "chapter": 11, "verse": 35, "text": "Jesus wept.", "comment": "sn Jesus wept. The Greek word used here for Jesus\u2019 weeping (\u1f10\u03b4\u03ac\u03ba\u03c1\u03c5\u03c3\u03b5\u03bd, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means \u201cto shed tears\u201d and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead."}, {"pk": 2851271, "translation": "NET", "book": 43, "chapter": 11, "verse": 36, "text": "Thus the people who had come to mourn said, \u201cLook how much he loved him!\u201d", "comment": "tn Or \u201cthe Judeans\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46\u201347. See also the notes on the phrase \u201cthe Jewish leaders\u201d in v. 8 and \u201cthe Jewish people of the region\u201d in v. 19, as well as the notes on the word \u201cpeople\u201d in vv. 31, 33."}, {"pk": 2851272, "translation": "NET", "book": 43, "chapter": 11, "verse": 37, "text": "But some of them said, \u201cThis is the man who caused the blind man to see! Couldn\u2019t he have done something to keep Lazarus from dying?\u201d", "comment": "tn Grk \u201cwho opened the eyes of the blind man\u201d (\u201copening the eyes\u201d is an idiom referring to restoration of sight).
tn Grk \u201cthis one\u201d; the second half of 11:37 reads Grk \u201cCould not this one who opened the eyes of the blind have done something to keep this one from dying?\u201d In the Greek text the repetition of \u201cthis one\u201d in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as \u201che\u201d to refer back to the beginning of v. 37, where the reference to \u201cthe man who caused the blind man to see\u201d is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (\u201cLazarus\u201d) in the translation for clarity."}, {"pk": 2851273, "translation": "NET", "book": 43, "chapter": 11, "verse": 38, "text": "Jesus, intensely moved again, came to the tomb. (Now it was a cave, and a stone was placed across it.)", "comment": "tn Or (perhaps) \u201cJesus was deeply indignant.\u201d
sn This is a parenthetical note by the author."}, {"pk": 2851274, "translation": "NET", "book": 43, "chapter": 11, "verse": 39, "text": "Jesus said, \u201cTake away the stone.\u201d Martha, the sister of the deceased, replied, \u201cLord, by this time the body will have a bad smell, because he has been buried four days.\u201d", "comment": "sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.
tn Or \u201cRemove the stone.\u201d
tn Grk \u201cthe sister of the one who had died.\u201d
tn Grk \u201calready he stinks.\u201d
tn Or \u201cbeen there\u201d (in the tomb \u2013 see John 11:17)."}, {"pk": 2851275, "translation": "NET", "book": 43, "chapter": 11, "verse": 40, "text": "Jesus responded, \u201cDidn\u2019t I tell you that if you believe, you would see the glory of God?\u201d", "comment": "tn Grk \u201cJesus said to her.\u201d"}, {"pk": 2851276, "translation": "NET", "book": 43, "chapter": 11, "verse": 41, "text": "So they took away the stone. Jesus looked upward and said, \u201cFather, I thank you that you have listened to me.", "comment": "tn Or \u201cthat you have heard me.\u201d
tn Grk \u201clifted up his eyes above.\u201d
tn Or \u201cthey removed.\u201d"}, {"pk": 2851277, "translation": "NET", "book": 43, "chapter": 11, "verse": 42, "text": "I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.\u201d", "comment": "tn The word \u201cthis\u201d is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
tn Grk \u201cthat you always hear me.\u201d"}, {"pk": 2851278, "translation": "NET", "book": 43, "chapter": 11, "verse": 43, "text": "When he had said this, he shouted in a loud voice, \u201cLazarus, come out!\u201d", "comment": "tn Grk \u201cAnd when.\u201d
sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41\u201342)."}, {"pk": 2851279, "translation": "NET", "book": 43, "chapter": 11, "verse": 44, "text": "The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face. Jesus said to them, \u201cUnwrap him and let him go.\u201d", "comment": "tn Grk \u201cand his face tied around with cloth.\u201d
tn Grk \u201cLoose him.\u201d
sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus\u2019 decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6\u20137). Jesus, unlike Lazarus, would never need graveclothes again."}, {"pk": 2851280, "translation": "NET", "book": 43, "chapter": 11, "verse": 45, "text": "Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him.", "comment": "tn Or \u201cthe Judeans\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46\u201347. See also the notes on the phrase \u201cthe Jewish leaders\u201d in v. 8 and \u201cthe Jewish people of the region\u201d in v. 19, as well as the notes on the word \u201cpeople\u201d in vv. 31, 33 and the phrase \u201cpeople who had come to mourn\u201d in v. 36.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851281, "translation": "NET", "book": 43, "chapter": 11, "verse": 46, "text": "But some of them went to the Pharisees and reported to them what Jesus had done.", "comment": "sn See the note on Pharisees in 1:24.
tn Grk \u201ctold them.\u201d"}, {"pk": 2851282, "translation": "NET", "book": 43, "chapter": 11, "verse": 47, "text": "So the chief priests and the Pharisees called the council together and said, \u201cWhat are we doing? For this man is performing many miraculous signs.", "comment": "tn Or \u201cSanhedrin\u201d (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The \u03c3\u03c5\u03bd\u03ad\u03b4\u03c1\u03b9\u03bf\u03bd (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word \u03c3\u03c5\u03bd\u03ad\u03b4\u03c1\u03b9\u03bf\u03bd in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning \u201ccouncils.\u201d The fact that Caiaphas in 11:49 is referred to as \u201cone of them\u201d supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.
tn The phrase \u201cchief priests and Pharisees\u201d is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26."}, {"pk": 2851283, "translation": "NET", "book": 43, "chapter": 11, "verse": 48, "text": "If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.\u201d", "comment": "tn Grk \u201cIf we let him do thus.\u201d
tn Or \u201choly place\u201d; Grk \u201cour place\u201d (a reference to the temple in Jerusalem)."}, {"pk": 2851284, "translation": "NET", "book": 43, "chapter": 11, "verse": 49, "text": "Then one of them, Caiaphas, who was high priest that year, said, \u201cYou know nothing at all!", "comment": "tn Grk \u201csaid to them.\u201d The indirect object \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (autois) has not been translated for stylistic reasons."}, {"pk": 2851285, "translation": "NET", "book": 43, "chapter": 11, "verse": 50, "text": "You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.\u201d", "comment": "tn Although it is possible to argue that \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") should be translated \u201cperson\u201d here since it is not necessarily masculinity that is in view in Caiaphas\u2019 statement, \u201cman\u201d was retained in the translation because in 11:47 \u201cthis man\u201d (\u03bf\u1f57\u03c4\u03bf\u03c2 \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, outo\" Jo anqrwpo\") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.
tn Or \u201cyou are not considering.\u201d
sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16\u201317). The understanding of Caiaphas\u2019 words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time."}, {"pk": 2851286, "translation": "NET", "book": 43, "chapter": 11, "verse": 51, "text": "(Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation,", "comment": "tn Grk \u201csay this from himself.\u201d
tn The word \u201cJewish\u201d is not in the Greek text, but is clearly implied by the context (so also NIV; TEV \u201cthe Jewish people\u201d)."}, {"pk": 2851287, "translation": "NET", "book": 43, "chapter": 11, "verse": 52, "text": "and not for the Jewish nation only, but to gather together into one the children of God who are scattered.)", "comment": "sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11\u201322) in the stress on the unity of Jew and Gentile.
tn Grk \u201cthat he might gather together.\u201d
sn This is a parenthetical note by the author.
tn See the note on the word \u201cnation\u201d in the previous verse."}, {"pk": 2851288, "translation": "NET", "book": 43, "chapter": 11, "verse": 53, "text": "So from that day they planned together to kill him."}, {"pk": 2851289, "translation": "NET", "book": 43, "chapter": 11, "verse": 54, "text": "Thus Jesus no longer went around publicly among the Judeans, but went away from there to the region near the wilderness, to a town called Ephraim, and stayed there with his disciples.", "comment": "tn Or \u201copenly.\u201d
tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.
tn Grk \u201cwalked.\u201d
tn Grk \u201camong the Jews.\u201d Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation \u201cJudeans\u201d cf. BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45."}, {"pk": 2851290, "translation": "NET", "book": 43, "chapter": 11, "verse": 55, "text": "Now the Jewish feast of Passover was near, and many people went up to Jerusalem from the rural areas before the Passover to cleanse themselves ritually.", "comment": "tn Grk \u201cthe Passover of the Jews.\u201d This is the final Passover of Jesus\u2019 ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (\u1f10\u03ba \u03c4\u1fc6\u03c2 \u03c7\u1f7d\u03c1\u03b1\u03c2, ek th\" cwra\") who had come to purify themselves ceremonially before the feast.
tn Or \u201cto purify themselves\u201d (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851291, "translation": "NET", "book": 43, "chapter": 11, "verse": 56, "text": "Thus they were looking for Jesus, and saying to one another as they stood in the temple courts, \u201cWhat do you think? That he won\u2019t come to the feast?\u201d", "comment": "tn Grk \u201cin the temple.\u201d
tn Grk \u201cthey were seeking Jesus.\u201d"}, {"pk": 2851292, "translation": "NET", "book": 43, "chapter": 11, "verse": 57, "text": "(Now the chief priests and the Pharisees had given orders that anyone who knew where Jesus was should report it, so that they could arrest him.)", "comment": "tn Or \u201ccould seize.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn This is a parenthetical note by the author.
tn The phrase \u201cchief priests and Pharisees\u201d is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26."}, {"pk": 2851293, "translation": "NET", "book": 43, "chapter": 12, "verse": 1, "text": "Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he had raised from the dead.", "comment": "tn Grk \u201cwhom Jesus,\u201d but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (\u201che\u201d) is substituted in the translation."}, {"pk": 2851294, "translation": "NET", "book": 43, "chapter": 12, "verse": 2, "text": "So they prepared a dinner for Jesus there. Martha was serving, and Lazarus was among those present at the table with him.", "comment": "tn Grk \u201creclining at the table.\u201dsn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one\u2019s side on the floor with the head closest to the low table and the feet farthest away.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.
tn Grk \u201cAnd Martha.\u201d The connective \u03ba\u03b1\u03af (kai, \u201cand\u201d) has been omitted in the translation because it would produce a run-on sentence in English."}, {"pk": 2851295, "translation": "NET", "book": 43, "chapter": 12, "verse": 3, "text": "Then Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus. She then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.)", "comment": "tn Or \u201chalf a liter\u201d; Grk \u201ca pound\u201d (that is, a Roman pound, about 325 grams or 12 ounces).
tn \u039c\u03cd\u03c1\u03bf\u03bd (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective \u03c0\u03b9\u03c3\u03c4\u03b9\u03ba\u1fc6\u03c2 (pistikh\") is difficult with regard to its exact meaning; some have taken it to derive from \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, \u201cpistic nard,\u201d the exact significance of which has not been discovered.sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year\u2019s pay for an average laborer.
tn Grk \u201cAnd she.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states \u201cThe fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.\u201d If such a saying was known in the 1st century, this might be the author\u2019s way of indicating that Mary\u2019s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9)."}, {"pk": 2851296, "translation": "NET", "book": 43, "chapter": 12, "verse": 4, "text": "But Judas Iscariot, one of his disciples (the one who was going to betray him) said,", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2851297, "translation": "NET", "book": 43, "chapter": 12, "verse": 5, "text": "\u201cWhy wasn\u2019t this oil sold for three hundred silver coins and the money given to the poor?\u201d", "comment": "tn Grk \u201cthree hundred denarii.\u201d The denarius was a silver coin worth a standard day\u2019s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).
tn The words \u201cthe money\u201d are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil)."}, {"pk": 2851298, "translation": "NET", "book": 43, "chapter": 12, "verse": 6, "text": "(Now Judas said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, he used to steal what was put into it.)", "comment": "sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas\u2019 character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.
tn Grk \u201che\u201d; the referent (Judas) has been specified in the translation for clarity.
tn Grk \u201ca thief, and having the money box.\u201d Dividing the single Greek sentence improves the English style."}, {"pk": 2851299, "translation": "NET", "book": 43, "chapter": 12, "verse": 7, "text": "So Jesus said, \u201cLeave her alone. She has kept it for the day of my burial.", "comment": "tn Grk \u201cLeave her alone, that for the day of my burial she may keep it.\u201d The construction with \u1f35\u03bd\u03b1 (Jina) is somewhat ambiguous. The simplest way to read it would be, \u201cLeave her alone, that she may keep it for the day of my burial.\u201d This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: \u201cLeave her alone; (she did this) in order to keep it for the day of my burial.\u201d Another alternative would be an imperatival use of \u1f35\u03bd\u03b1 with the meaning: \u201cLeave her alone; let her keep it.\u201d The reading of the Byzantine text, which omits the \u1f35\u03bd\u03b1 and substitutes a perfect tense \u03c4\u03b5\u03c4\u1f75\u03c1\u03b7\u03ba\u03b5\u03bd (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation."}, {"pk": 2851300, "translation": "NET", "book": 43, "chapter": 12, "verse": 8, "text": "For you will always have the poor with you, but you will not always have me!\u201d", "comment": "tc A few isolated witnesses omit v. 8 (D sys), part of v. 8 (\u00cc75), or vv. 7\u20138 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D\u2019s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf.tn In the Greek text of this clause, \u201cme\u201d is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation."}, {"pk": 2851301, "translation": "NET", "book": 43, "chapter": 12, "verse": 9, "text": "Now a large crowd of Judeans learned that Jesus was there, and so they came not only because of him but also to see Lazarus whom he had raised from the dead.", "comment": "tn Grk \u201cknew.\u201d
tn Grk \u201cJesus\u201d; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (\u201chim\u201d) has been substituted here.
tn Grk \u201cof the Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (\u201cJudeans\u201d; cf. BDAG 479 s.v. \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.
tn Grk \u201che\u201d; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here."}, {"pk": 2851302, "translation": "NET", "book": 43, "chapter": 12, "verse": 10, "text": "So the chief priests planned to kill Lazarus too,", "comment": "sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author."}, {"pk": 2851303, "translation": "NET", "book": 43, "chapter": 12, "verse": 11, "text": "for on account of him many of the Jewish people from Jerusalem were going away and believing in Jesus.", "comment": "tn Grk \u201cthe Jews.\u201d Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase \u201cJudeans\u201d in v. 9.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851304, "translation": "NET", "book": 43, "chapter": 12, "verse": 12, "text": "The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851305, "translation": "NET", "book": 43, "chapter": 12, "verse": 13, "text": "So they took branches of palm trees and went out to meet him. They began to shout, \u201cHosanna! Blessed is the one who comes in the name of the Lord! Blessed is the king of Israel!\u201d", "comment": "tn Grk \u201cAnd they were shouting.\u201d An ingressive force for the imperfect tense (\u201cthey began to shout\u201d or \u201cthey started shouting\u201d) is natural in this sequence of events. The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) is left untranslated to improve the English style.
sn A quotation from Ps 118:25\u201326.
sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
tn The expression \u1ffe\u03a9\u03c3\u03b1\u03bd\u03bd\u03ac (Jwsanna, literally in Hebrew, \u201cO Lord, save\u201d) in the quotation from Ps 118:25\u201326 was probably by this time a familiar liturgical expression of praise, on the order of \u201cHail to the king,\u201d although both the underlying Aramaic and Hebrew expressions meant \u201cO Lord, save us.\u201d As in Mark 11:9 the introductory \u1f61\u03c3\u03b1\u03bd\u03bd\u03ac is followed by the words of Ps 118:25, \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03bc\u03ad\u03bd\u03bf\u03c2 \u1f41 \u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f10\u03bd \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (euloghmeno\" Jo ercomeno\" en onomati kuriou), although in the Fourth Gospel the author adds for good measure \u03ba\u03b1\u1f76 \u1f41 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03c4\u03bf\u1fe6 \u1fbf\u0399\u03c3\u03c1\u03b1\u1f75\u03bb (kai Jo basileu\" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.sn Hosanna is an Aramaic expression that literally means, \u201chelp, I pray,\u201d or \u201csave, I pray.\u201d By Jesus\u2019 time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
tn Grk \u201cBlessed is the one who comes in the name of the Lord, even the King of Israel.\u201d The words \u201cBlessed is\u201d are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive \u03ba\u03b1\u03af (kai)."}, {"pk": 2851306, "translation": "NET", "book": 43, "chapter": 12, "verse": 14, "text": "Jesus found a young donkey and sat on it, just as it is written,", "comment": "sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9."}, {"pk": 2851307, "translation": "NET", "book": 43, "chapter": 12, "verse": 15, "text": "\u201cDo not be afraid, people of Zion; look, your king is coming, seated on a donkey\u2019s colt!\u201d", "comment": "sn A quotation from Zech 9:9.
tn Grk \u201cDo not be afraid, daughter of Zion\u201d (the phrase \u201cdaughter of Zion\u201d is an idiom for the inhabitants of Jerusalem: \u201cpeople of Zion\u201d). The idiom \u201cdaughter of Zion\u201d has been translated as \u201cpeople of Zion\u201d because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers."}, {"pk": 2851308, "translation": "NET", "book": 43, "chapter": 12, "verse": 16, "text": "(His disciples did not understand these things when they first happened, but when Jesus was glorified, then they remembered that these things were written about him and that these things had happened to him.)", "comment": "tn Grk \u201cand that they had done these things,\u201d though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).
tn Or \u201cdid not understand these things at first\u201d; Grk \u201cformerly.\u201d
sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus\u2019 glorification is consistently portrayed this way in the Gospel of John.
sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus\u2019 disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus\u2019 resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21)."}, {"pk": 2851309, "translation": "NET", "book": 43, "chapter": 12, "verse": 17, "text": "So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.", "comment": "tn The word \u201cit\u201d is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context."}, {"pk": 2851310, "translation": "NET", "book": 43, "chapter": 12, "verse": 18, "text": "Because they had heard that Jesus had performed this miraculous sign, the crowd went out to meet him.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851311, "translation": "NET", "book": 43, "chapter": 12, "verse": 19, "text": "Thus the Pharisees said to one another, \u201cYou see that you can do nothing. Look, the world has run off after him!\u201d", "comment": "sn See the note on Pharisees in 1:24."}, {"pk": 2851312, "translation": "NET", "book": 43, "chapter": 12, "verse": 20, "text": "Now some Greeks were among those who had gone up to worship at the feast.", "comment": "sn These Greeks (\u1fde\u0395\u03bb\u03bb\u03b7\u03bd\u03ad\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2, {ellhne\" tine\") who had come up to worship at the feast were probably \u201cGod-fearers\u201d rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch."}, {"pk": 2851313, "translation": "NET", "book": 43, "chapter": 12, "verse": 21, "text": "So these approached Philip, who was from Bethsaida in Galilee, and requested, \u201cSir, we would like to see Jesus.\u201d", "comment": "sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant \u201cspeak with,\u201d since anyone could \u201csee\u201d Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.
tn Grk \u201cand were asking him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated here."}, {"pk": 2851314, "translation": "NET", "book": 43, "chapter": 12, "verse": 22, "text": "Philip went and told Andrew, and they both went and told Jesus.", "comment": "tn Grk \u201cAndrew and Philip\u201d; because a repetition of the proper names would be redundant in contemporary English style, the phrase \u201cthey both\u201d has been substituted in the translation."}, {"pk": 2851315, "translation": "NET", "book": 43, "chapter": 12, "verse": 23, "text": "Jesus replied, \u201cThe time has come for the Son of Man to be glorified.", "comment": "sn Jesus\u2019 reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author\u2019s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to \u201cthe hour\u201d throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
tn Grk \u201cthe hour.\u201d
tn Grk \u201cJesus answered them, saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated here."}, {"pk": 2851316, "translation": "NET", "book": 43, "chapter": 12, "verse": 24, "text": "I tell you the solemn truth, unless a kernel of wheat falls into the ground and dies, it remains by itself alone. But if it dies, it produces much grain.", "comment": "tn Grk \u201cmuch fruit.\u201d
tn Or \u201cit remains only a single kernel.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d
tn Or \u201cbears.\u201d"}, {"pk": 2851317, "translation": "NET", "book": 43, "chapter": 12, "verse": 25, "text": "The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life.", "comment": "tn Or \u201csoul.\u201d
tn Or \u201closes.\u201d Although the traditional English translation of \u1f00\u03c0\u03bf\u03bb\u03bb\u03cd\u03b5\u03b9 (apolluei) in John 12:25 is \u201closes,\u201d the contrast with \u03c6\u03c5\u03bb\u03ac\u03be\u03b5\u03b9 (fulaxei, \u201ckeeps\u201d or \u201cguards\u201d) in the second half of the verse favors the meaning \u201cdestroy\u201d here.
tn Or \u201ckeeps.\u201d"}, {"pk": 2851318, "translation": "NET", "book": 43, "chapter": 12, "verse": 26, "text": "If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.", "comment": "tn Grk \u201cwhere I am, there my servant will be too.\u201d
tn As a third person imperative in Greek, \u1f00\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03b5\u03af\u03c4\u03c9 (akolouqeitw) is usually translated \u201clet him follow me.\u201d This could be understood by the modern English reader as merely permissive, however (\u201che may follow me if he wishes\u201d). In this context there is no permissive sense, but rather a command, so the translation \u201che must follow me\u201d is preferred."}, {"pk": 2851319, "translation": "NET", "book": 43, "chapter": 12, "verse": 27, "text": "\u201cNow my soul is greatly distressed. And what should I say? \u2018Father, deliver me from this hour\u2019? No, but for this very reason I have come to this hour.", "comment": "tn Or \u201csave me.\u201d
tn Or \u201cthis occasion.\u201dsn Father, deliver me from this hour. It is now clear that Jesus\u2019 hour has come \u2013 the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
tn Or \u201cthis occasion.\u201d"}, {"pk": 2851320, "translation": "NET", "book": 43, "chapter": 12, "verse": 28, "text": "Father, glorify your name.\u201d Then a voice came from heaven, \u201cI have glorified it, and I will glorify it again.\u201d", "comment": "tn Or \u201cfrom the sky\u201d (see note on 1:32).
tn \u201cIt\u201d is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
tn \u201cIt\u201d is not in the Greek text. Direct objects were often omitted in Greek when clear from the context."}, {"pk": 2851321, "translation": "NET", "book": 43, "chapter": 12, "verse": 29, "text": "The crowd that stood there and heard the voice said that it had thundered. Others said that an angel had spoken to him.", "comment": "tn \u201cThe voice\u201d is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cOthers said, \u201cAn angel has spoken to him.\u201d The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style."}, {"pk": 2851322, "translation": "NET", "book": 43, "chapter": 12, "verse": 30, "text": "Jesus said, \u201cThis voice has not come for my benefit but for yours.", "comment": "tn Or \u201cfor my sake.\u201d
tn Grk \u201cJesus answered and said.\u201d"}, {"pk": 2851323, "translation": "NET", "book": 43, "chapter": 12, "verse": 31, "text": "Now is the judgment of this world; now the ruler of this world will be driven out.", "comment": "sn The ruler of this world is a reference to Satan.
tn Or \u201cwill be thrown out.\u201d This translation regards the future passive \u1f10\u03ba\u03b2\u03bb\u03b7\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (ekblhqhsetai) as referring to an event future to the time of speaking.sn The phrase driven out must refer to Satan\u2019s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus\u2019 hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan\u2019s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age."}, {"pk": 2851324, "translation": "NET", "book": 43, "chapter": 12, "verse": 32, "text": "And I, when I am lifted up from the earth, will draw all people to myself.\u201d", "comment": "tn Grk \u201call.\u201d The word \u201cpeople\u201d is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV \u201call men\u201d)."}, {"pk": 2851325, "translation": "NET", "book": 43, "chapter": 12, "verse": 33, "text": "(Now he said this to indicate clearly what kind of death he was going to die.)", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2851326, "translation": "NET", "book": 43, "chapter": 12, "verse": 34, "text": "Then the crowd responded, \u201cWe have heard from the law that the Christ will remain forever. How can you say, \u2018The Son of Man must be lifted up\u2019? Who is this Son of Man?\u201d", "comment": "tn Grk \u201cAnd how\u201d; the conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has been left untranslated here for improved English style.
tn Or \u201cthe Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
tn Grk \u201cThen the crowd answered him.\u201d
tn Probably an allusion to Ps 89:35\u201337. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36\u201337, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but \u201claw\u201d could in common usage refer to the entire OT (compare Jesus\u2019 use in John 10:34). Of the passages mentioned, Ps 89:36\u201337 is the most likely candidate. This verse speaks of David\u2019s \u201cseed\u201d remaining forever. Later in the same psalm, v. 51 speaks of the \u201canointed\u201d (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97)."}, {"pk": 2851327, "translation": "NET", "book": 43, "chapter": 12, "verse": 35, "text": "Jesus replied, \u201cThe light is with you for a little while longer. Walk while you have the light, so that the darkness may not overtake you. The one who walks in the darkness does not know where he is going.", "comment": "tn Grk \u201cThen Jesus said to them.\u201d
tn Grk \u201cYet a little while the light is with you.\u201d
sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One\u2019s response to the Light decisively determines one\u2019s judgment for eternity."}, {"pk": 2851328, "translation": "NET", "book": 43, "chapter": 12, "verse": 36, "text": "While you have the light, believe in the light, so that you may become sons of light.\u201d When Jesus had said these things, he went away and hid himself from them.", "comment": "tn The idiom \u201csons of light\u201d means essentially \u201cpeople characterized by light,\u201d that is, \u201cpeople of God.\u201dsn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, \u201cpeople of God.\u201d"}, {"pk": 2851329, "translation": "NET", "book": 43, "chapter": 12, "verse": 37, "text": "Although Jesus had performed so many miraculous signs before them, they still refused to believe in him,", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cdone.\u201d"}, {"pk": 2851330, "translation": "NET", "book": 43, "chapter": 12, "verse": 38, "text": "so that the word of Isaiah the prophet would be fulfilled. He said, \u201cLord, who has believed our message, and to whom has the arm of the Lord been revealed?\u201d", "comment": "tn \u201cThe arm of the Lord\u201d is an idiom for \u201cGod\u2019s great power\u201d (as exemplified through Jesus\u2019 miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase \u1f41 \u03b2\u03c1\u03b1\u03c7\u03af\u03c9\u03bd \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (Jo braciwn kuriou) is a figurative reference to God\u2019s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).
sn A quotation from Isa 53:1.
tn Or \u201cmessage.\u201d
tn Grk \u201cwho said.\u201d"}, {"pk": 2851331, "translation": "NET", "book": 43, "chapter": 12, "verse": 39, "text": "For this reason they could not believe, because again Isaiah said,", "comment": "sn The author explicitly states here that Jesus\u2019 Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul\u2019s final words in Acts (28:26\u201327) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8."}, {"pk": 2851332, "translation": "NET", "book": 43, "chapter": 12, "verse": 40, "text": "\u201cHe has blinded their eyes and hardened their heart, so that they would not see with their eyes and understand with their heart, and turn to me, and I would heal them.\u201d ", "comment": "tn One could also translate \u03c3\u03c4\u03c1\u03b1\u03c6\u1ff6\u03c3\u03b9\u03bd (strafwsin) as \u201crepent\u201d or \u201cchange their ways,\u201d but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words \u201cto me\u201d are not in the Greek text, but are implied.
sn A quotation from Isa 6:10.
tn Or \u201cclosed their mind.\u201d
tn Or \u201ctheir mind.\u201d"}, {"pk": 2851333, "translation": "NET", "book": 43, "chapter": 12, "verse": 41, "text": "Isaiah said these things because he saw Christ\u2019s glory, and spoke about him.", "comment": "tn Grk \u201chis\u201d; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is \u201cChrist\u201d rather than \u201cJesus\u201d because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).sn Because he saw Christ\u2019s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as \u201cLord\u201d in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, \u201chim\u201d can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus."}, {"pk": 2851334, "translation": "NET", "book": 43, "chapter": 12, "verse": 42, "text": "Nevertheless, even among the rulers many believed in him, but because of the Pharisees they would not confess Jesus to be the Christ, so that they would not be put out of the synagogue.", "comment": "sn See the note on Pharisees in 1:24.
tn The words \u201cJesus to be the Christ\u201d are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb \u1f61\u03bc\u03bf\u03bb\u03cc\u03b3\u03bf\u03c5\u03bd (Jwmologoun). Some translators supply an ambiguous \u201cit,\u201d or derive the implied direct object from the previous clause \u201cbelieved in him\u201d so that the rulers would not confess \u201ctheir faith\u201d or \u201ctheir belief.\u201d However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been \u201cJesus is the Christ (i.e., Messiah).\u201dsn See the note on Christ in 1:20.
sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (\u201cruler\u201d) is used to describe Nicodemus in 3:1.
sn Compare John 9:22. See the note on synagogue in 6:59.
tn Or \u201cbe expelled from.\u201d"}, {"pk": 2851335, "translation": "NET", "book": 43, "chapter": 12, "verse": 43, "text": "For they loved praise from men more than praise from God.", "comment": "tn Grk \u201cthe glory.\u201d
tn Grk \u201cthe glory.\u201d"}, {"pk": 2851336, "translation": "NET", "book": 43, "chapter": 12, "verse": 44, "text": "But Jesus shouted out, \u201cThe one who believes in me does not believe in me, but in the one who sent me,", "comment": "tn Grk \u201cshouted out and said.\u201d
sn The one who sent me refers to God."}, {"pk": 2851337, "translation": "NET", "book": 43, "chapter": 12, "verse": 45, "text": "and the one who sees me sees the one who sent me.", "comment": "sn Cf. John 1:18 and 14:9."}, {"pk": 2851338, "translation": "NET", "book": 43, "chapter": 12, "verse": 46, "text": "I have come as a light into the world, so that everyone who believes in me should not remain in darkness."}, {"pk": 2851339, "translation": "NET", "book": 43, "chapter": 12, "verse": 47, "text": "If anyone hears my words and does not obey them, I do not judge him. For I have not come to judge the world, but to save the world.", "comment": "tn Or \u201cguard them,\u201d \u201ckeep them.\u201d
sn Cf. John 3:17.
tn Grk \u201cAnd if anyone\u201d; the conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has been left untranslated here for improved English style."}, {"pk": 2851340, "translation": "NET", "book": 43, "chapter": 12, "verse": 48, "text": "The one who rejects me and does not accept my words has a judge; the word I have spoken will judge him at the last day.", "comment": "tn Or \u201cdoes not receive.\u201d
tn Grk \u201chas one who judges him.\u201d
tn Or \u201cmessage.\u201d"}, {"pk": 2851341, "translation": "NET", "book": 43, "chapter": 12, "verse": 49, "text": "For I have not spoken from my own authority, but the Father himself who sent me has commanded me what I should say and what I should speak.", "comment": "tn Grk \u201chas given me commandment.\u201d
tn Grk \u201cI have not spoken from myself.\u201d"}, {"pk": 2851342, "translation": "NET", "book": 43, "chapter": 12, "verse": 50, "text": "And I know that his commandment is eternal life. Thus the things I say, I say just as the Father has told me.\u201d", "comment": "tn Grk \u201cThe things I speak, just as the Father has spoken to me, thus I speak.\u201d
tn Or \u201chis commandment results in eternal life.\u201d"}, {"pk": 2851343, "translation": "NET", "book": 43, "chapter": 13, "verse": 1, "text": "Just before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. Having loved his own who were in the world, he now loved them to the very end.", "comment": "tn Grk \u201chis hour.\u201d
tn Grk \u201cthat he should depart.\u201d The \u1f35\u03bd\u03b1 (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).
tn Or \u201che now loved them completely,\u201d or \u201che now loved them to the uttermost\u201d (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom \u03b5\u1f30\u03c2 \u03c4\u03ad\u03bb\u03bf\u03c2 (eis telos) was translated literally as \u201cto the end\u201d and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, \u03c4\u03b5\u03c4\u03ad\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9 (tetelestai, \u201cIt is ended\u201d). sn The full extent of Jesus\u2019 love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16)."}, {"pk": 2851344, "translation": "NET", "book": 43, "chapter": 13, "verse": 2, "text": "The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon\u2019s son, that he should betray Jesus.", "comment": "sn At this point the devil had already put into the heart of Judas Iscariot, Simon\u2019s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil\u2019s own heart, but this does not seem likely. It is more probable that Judas\u2019 heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one\u2019s own body is indicated. Judas\u2019 name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
tn Grk \u201cbetray him\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201cSupper.\u201d To avoid possible confusion because of different regional English usage regarding the distinction between \u201cdinner\u201d and \u201csupper\u201d as an evening meal, the translation simply refers to \u201cthe evening meal.\u201d
tn Or \u201cthat he should hand over.\u201d"}, {"pk": 2851345, "translation": "NET", "book": 43, "chapter": 13, "verse": 3, "text": "Because Jesus knew that the Father had handed all things over to him, and that he had come from God and was going back to God,", "comment": "tn Grk \u201chad given all things into his hands.\u201d
tn Grk \u201cBecause he knew\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851346, "translation": "NET", "book": 43, "chapter": 13, "verse": 4, "text": "he got up from the meal, removed his outer clothes, took a towel and tied it around himself.", "comment": "tn Grk \u201cand removed\u201d; the conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has been left untranslated here for improved English style.
tn The plural \u03c4\u1f70 \u1f31\u03bc\u03ac\u03c4\u03b9\u03b1 (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23\u201324). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation \u201couter clothes\u201d is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.
tn Grk \u201ctaking a towel he girded himself.\u201d Jesus would have wrapped the towel (\u03bb\u03ad\u03bd\u03c4\u03b9\u03bf\u03bd, lention) around his waist (\u03b4\u03b9\u03ad\u03b6\u03c9\u03c3\u03b5\u03bd \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd, diezwsen Jeauton) for use in wiping the disciples\u2019 feet. The term \u03bb\u03ad\u03bd\u03c4\u03b9\u03bf\u03bd is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples\u2019 feet."}, {"pk": 2851347, "translation": "NET", "book": 43, "chapter": 13, "verse": 5, "text": "He poured water into the washbasin and began to wash the disciples\u2019 feet and to dry them with the towel he had wrapped around himself.", "comment": "tn Grk \u201cwith the towel with which he was girded.\u201d"}, {"pk": 2851348, "translation": "NET", "book": 43, "chapter": 13, "verse": 6, "text": "Then he came to Simon Peter. Peter said to him, \u201cLord, are you going to wash my feet?\u201d", "comment": "tn Grk \u201cHe\u201d; the referent (Peter) is specified in the translation for clarity.
tn Grk \u201cdo you wash\u201d or \u201care you washing.\u201d"}, {"pk": 2851349, "translation": "NET", "book": 43, "chapter": 13, "verse": 7, "text": "Jesus replied, \u201cYou do not understand what I am doing now, but you will understand after these things.\u201d", "comment": "tn Grk \u201canswered and said to him.\u201d
tn Grk \u201cyou will know.\u201d
tn Grk \u201cYou do not know.\u201d"}, {"pk": 2851350, "translation": "NET", "book": 43, "chapter": 13, "verse": 8, "text": "Peter said to him, \u201cYou will never wash my feet!\u201d Jesus replied, \u201cIf I do not wash you, you have no share with me.\u201d", "comment": "tn Grk \u201cJesus answered him.\u201d
tn Or \u201cyou have no part in me.\u201d
tn Grk \u201cYou will never wash my feet forever.\u201d The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point."}, {"pk": 2851351, "translation": "NET", "book": 43, "chapter": 13, "verse": 9, "text": "Simon Peter said to him, \u201cLord, wash not only my feet, but also my hands and my head!\u201d", "comment": "tn The word \u201cwash\u201d is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter\u2019s utterance a complete sentence."}, {"pk": 2851352, "translation": "NET", "book": 43, "chapter": 13, "verse": 10, "text": "Jesus replied, \u201cThe one who has bathed needs only to wash his feet, but is completely clean. And you disciples are clean, but not every one of you.\u201d", "comment": "tn Or \u201centirely.\u201d
tn Grk \u201cJesus said to him.\u201d
tn Grk \u201chas no need except to wash his feet.\u201d
tn The word \u201cdisciples\u201d is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.
sn The one who has bathed needs only to wash his feet. A common understanding is that the \u201cbath\u201d Jesus referred to is the initial cleansing from sin, which necessitates only \u201clesser, partial\u201d cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more \u2013 Jesus\u2019 self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter\u2019s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus\u2019 seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21\u201323 where Jesus says to Peter, \u201cGet behind me, Satan\u201d)."}, {"pk": 2851353, "translation": "NET", "book": 43, "chapter": 13, "verse": 11, "text": "(For Jesus knew the one who was going to betray him. For this reason he said, \u201cNot every one of you is clean.\u201d)", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn This is a parenthetical note by the author.
tn Grk \u201cNot all of you are.\u201d"}, {"pk": 2851354, "translation": "NET", "book": 43, "chapter": 13, "verse": 12, "text": "So when Jesus had washed their feet and put his outer clothing back on, he took his place at the table again and said to them, \u201cDo you understand what I have done for you?", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cDo you know.\u201d
tn Grk \u201che reclined at the table.\u201d The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position."}, {"pk": 2851355, "translation": "NET", "book": 43, "chapter": 13, "verse": 13, "text": "You call me \u2018Teacher\u2019 and \u2018Lord,\u2019 and do so correctly, for that is what I am.", "comment": "tn Or \u201crightly.\u201d
tn Grk \u201cand I am these things.\u201d"}, {"pk": 2851356, "translation": "NET", "book": 43, "chapter": 13, "verse": 14, "text": "If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another\u2019s feet."}, {"pk": 2851357, "translation": "NET", "book": 43, "chapter": 13, "verse": 15, "text": "For I have given you an example \u2014 you should do just as I have done for you.", "comment": "sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another\u2019s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13)."}, {"pk": 2851358, "translation": "NET", "book": 43, "chapter": 13, "verse": 16, "text": "I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him.", "comment": "tn Or \u201cnor is the apostle\u201d (\u201capostle\u201d means \u201cone who is sent\u201d in Greek).
tn Grk \u201cTruly, truly, I say to you.\u201d
tn See the note on the word \u201cslaves\u201d in 4:51."}, {"pk": 2851359, "translation": "NET", "book": 43, "chapter": 13, "verse": 17, "text": "If you understand these things, you will be blessed if you do them.", "comment": "tn Grk \u201cIf you know.\u201d"}, {"pk": 2851360, "translation": "NET", "book": 43, "chapter": 13, "verse": 18, "text": "\u201cWhat I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, \u2018The one who eats my bread has turned against me.\u2019", "comment": "tn Grk \u201cBut so that the scripture may be fulfilled.\u201d
tn Or \u201chas become my enemy\u201d; Grk \u201chas lifted up his heel against me.\u201d The phrase \u201cto lift up one\u2019s heel against someone\u201d reads literally in the Hebrew of Ps 41 \u201chas made his heel great against me.\u201d There have been numerous interpretations of this phrase, but most likely it is an idiom meaning \u201chas given me a great fall,\u201d \u201chas taken cruel advantage of me,\u201d or \u201chas walked out on me.\u201d Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, \u201c\u2018He that eateth bread with me hath lifted up his heel against me\u2019 \u2013 Jn xiii.18 (Ps xli.9),\u201d ExpTim 70 (1958-59): 331-33.sn A quotation from Ps 41:9.
tn Or \u201cThe one who shares my food.\u201d"}, {"pk": 2851361, "translation": "NET", "book": 43, "chapter": 13, "verse": 19, "text": "I am telling you this now, before it happens, so that when it happens you may believe that I am he.", "comment": "tn Or (perhaps) \u201cI am certainly telling you this.\u201d According to BDF \u00a712.3 \u1f00\u03c0\u1fbf \u1f04\u03c1\u03c4\u03b9 (ap\u2019 arti) should be read as \u1f00\u03c0\u03b1\u03c1\u03c4\u03af (aparti), meaning \u201cexactly, certainly.\u201d
tn Grk \u201cthat I am.\u201d R. E. Brown (John [AB], 2:555) argues for a nonpredicated \u1f10\u03b3\u1f7d \u03b5\u1f30\u03bc\u03b9 (egw eimi) here, but this is far from certain.
tn Grk \u201cso that you may believe.\u201d"}, {"pk": 2851362, "translation": "NET", "book": 43, "chapter": 13, "verse": 20, "text": "I tell you the solemn truth, whoever accepts the one I send accepts me, and whoever accepts me accepts the one who sent me.\u201d", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d
sn The one who sent me refers to God.
tn Or \u201creceives,\u201d and so throughout this verse."}, {"pk": 2851363, "translation": "NET", "book": 43, "chapter": 13, "verse": 21, "text": "When he had said these things, Jesus was greatly distressed in spirit, and testified, \u201cI tell you the solemn truth, one of you will betray me.\u201d", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d
tn Or \u201cwill hand me over.\u201d
tn Or \u201cgreatly troubled.\u201d
tn Grk \u201cand testified and said.\u201d"}, {"pk": 2851364, "translation": "NET", "book": 43, "chapter": 13, "verse": 22, "text": "The disciples began to look at one another, worried and perplexed to know which of them he was talking about.", "comment": "tn Grk \u201cuncertain,\u201d \u201cat a loss.\u201d Here two terms, \u201cworried and perplexed,\u201d were used to convey the single idea of the Greek verb \u1f00\u03c0\u03bf\u03c1\u03ad\u03c9 (aporew)."}, {"pk": 2851365, "translation": "NET", "book": 43, "chapter": 13, "verse": 23, "text": "One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor.", "comment": "tn Grk \u201cwas reclining.\u201d This reflects the normal 1st century practice of eating a meal in a semi-reclining position.
sn Here for the first time the one Jesus loved, the \u2018beloved disciple,\u2019 is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.
tn Grk \u201cwas reclining in the bosom (or \u201clap\u201d) of Jesus\u201d (according to both L&N 17.25 and BDAG 65 s.v. \u1f00\u03bd\u03ac\u03ba\u03b5\u03b9\u03bc\u03b1\u03b9 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, \u201cLes places d\u2019honneur chez les Juifs contemporains du Christ\u201d (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this \u201ca position of honor\u201d without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase \u1f10\u03bd \u03c4\u1ff7 \u03ba\u03cc\u03bb\u03c0\u1ff3 \u03c4\u03bf\u1fe6 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (en tw kolpw tou Ihsou; \u201cleaning on Jesus\u2019 bosom,\u201d KJV; \u201clying close to the breast of Jesus,\u201d RSV; \u201creclining on Jesus\u2019 breast,\u201d NASB; \u201creclining next to him,\u201d NIV, NRSV) but the symbolic significance of the beloved disciple\u2019s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.sn Note that the same expression translated in a place of honor here (Grk \u201cin the bosom of\u201d) is used to indicate Jesus\u2019 relationship with the Father in 1:18."}, {"pk": 2851366, "translation": "NET", "book": 43, "chapter": 13, "verse": 24, "text": "So Simon Peter gestured to this disciple to ask Jesus who it was he was referring to.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cto this one\u201d; the referent (the beloved disciple) has been specified in the translation for clarity.
sn It is not clear where Simon Peter was seated. If he were on Jesus\u2019 other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus\u2019 right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus\u2019 left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).
sn That is, who would betray him (v. 21)."}, {"pk": 2851367, "translation": "NET", "book": 43, "chapter": 13, "verse": 25, "text": "Then the disciple whom Jesus loved leaned back against Jesus\u2019 chest and asked him, \u201cLord, who is it?\u201d", "comment": "tn Grk \u201che\u201d; the referent (the disciple Jesus loved) has been specified in the translation for clarity."}, {"pk": 2851368, "translation": "NET", "book": 43, "chapter": 13, "verse": 26, "text": "Jesus replied, \u201cIt is the one to whom I will give this piece of bread after I have dipped it in the dish.\u201d Then he dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon\u2019s son.", "comment": "tn Grk \u201cJesus answered.\u201d
tn The words \u201cin the dish\u201d are not in the Greek text, but the presence of a bowl or dish is implied.
tn Grk \u201cafter I have dipped it.\u201d The words \u201cin the dish\u201d are not in the Greek text, but the presence of a bowl or dish is implied.
sn The piece of bread was a broken-off piece of bread (not merely a crumb)."}, {"pk": 2851369, "translation": "NET", "book": 43, "chapter": 13, "verse": 27, "text": "And after Judas took the piece of bread, Satan entered into him. Jesus said to him, \u201cWhat you are about to do, do quickly.\u201d", "comment": "tn Grk \u201cinto that one\u201d; the pronoun \u201che\u201d is more natural English style here.sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan \u201centering into\u201d Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John\u2019s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.
tn Grk \u201cThen Jesus said to him.\u201d
tn Grk \u201che\u201d; the referent (Judas) has been specified in the translation for clarity."}, {"pk": 2851370, "translation": "NET", "book": 43, "chapter": 13, "verse": 28, "text": "(Now none of those present at the table understood why Jesus said this to Judas.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201creclining at the table.\u201d The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.
tn Or \u201cknew.\u201d
tn Grk \u201cto him\u201d; the referent (Judas) has been specified in the translation for clarity."}, {"pk": 2851371, "translation": "NET", "book": 43, "chapter": 13, "verse": 29, "text": "Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, or to give something to the poor.)", "comment": "tn Grk \u201ctelling him, \u2018Buy whatever we need for the feast.\u2019\u201d The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).
sn This is a parenthetical note by the author."}, {"pk": 2851372, "translation": "NET", "book": 43, "chapter": 13, "verse": 30, "text": "Judas took the piece of bread and went out immediately. (Now it was night.)", "comment": "sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9\u201310; 12:35\u201336). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).
tn Grk \u201cThat one\u201d; the referent (Judas) has been specified in the translation for clarity."}, {"pk": 2851373, "translation": "NET", "book": 43, "chapter": 13, "verse": 31, "text": "When Judas had gone out, Jesus said, \u201cNow the Son of Man is glorified, and God is glorified in him.", "comment": "tn Grk \u201che\u201d; the referent (Judas) has been specified in the translation for clarity.
tn Grk \u201cThen when.\u201d"}, {"pk": 2851374, "translation": "NET", "book": 43, "chapter": 13, "verse": 32, "text": "If God is glorified in him, God will also glorify him in himself, and he will glorify him right away.", "comment": "tc A number of early mss (\u00cc66 \u05d0* B C* D L W al as well as several versional witnesses) do not have the words \u201cIf God is glorified in him,\u201d while the majority of mss have the clause (so \u05d02 A C2 \u0398 \u03a8 \u00cb13 33 \u00cf lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 [en autw, \u201cin him\u201d], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA27 rightly places the words in brackets, indicating doubt as to their authenticity.
tn Or \u201cimmediately.\u201d"}, {"pk": 2851375, "translation": "NET", "book": 43, "chapter": 13, "verse": 33, "text": "Children, I am still with you for a little while. You will look for me, and just as I said to the Jewish religious leaders, \u2018Where I am going you cannot come,\u2019 now I tell you the same.", "comment": "tn Or \u201cYou will seek me.\u201d
tn The words \u201cthe same\u201d are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
tn Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33\u201335). The last option is the one adopted in the translation above.
sn See John 7:33\u201334."}, {"pk": 2851376, "translation": "NET", "book": 43, "chapter": 13, "verse": 34, "text": "\u201cI give you a new commandment \u2014 to love one another. Just as I have loved you, you also are to love one another.", "comment": "sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God\u2019s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love \u201cJust as I have loved you\u201d (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus\u2019 washing of the disciples\u2019 feet). In this way Jesus\u2019 disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.
tn The \u1f35\u03bd\u03b1 (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation."}, {"pk": 2851377, "translation": "NET", "book": 43, "chapter": 13, "verse": 35, "text": "Everyone will know by this that you are my disciples \u2014 if you have love for one another.\u201d", "comment": "tn Grk \u201cAll people,\u201d although many modern translations have rendered \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 (pantes) as \u201call men\u201d (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders."}, {"pk": 2851378, "translation": "NET", "book": 43, "chapter": 13, "verse": 36, "text": "Simon Peter said to him, \u201cLord, where are you going?\u201d Jesus replied, \u201cWhere I am going, you cannot follow me now, but you will follow later.\u201d", "comment": "tn Grk \u201cJesus answered him.\u201d"}, {"pk": 2851379, "translation": "NET", "book": 43, "chapter": 13, "verse": 37, "text": "Peter said to him, \u201cLord, why can\u2019t I follow you now? I will lay down my life for you!\u201d", "comment": "tn Or \u201cI will die willingly for you.\u201d"}, {"pk": 2851380, "translation": "NET", "book": 43, "chapter": 13, "verse": 38, "text": "Jesus answered, \u201cWill you lay down your life for me? I tell you the solemn truth, the rooster will not crow until you have denied me three times!", "comment": "tn Or \u201cWill you die willingly for me?\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d"}, {"pk": 2851381, "translation": "NET", "book": 43, "chapter": 14, "verse": 1, "text": "\u201cDo not let your hearts be distressed. You believe in God; believe also in me.", "comment": "sn The same verb is used to describe Jesus\u2019 own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.
tn Or \u201cBelieve in God.\u201d The translation of the two uses of \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03b5\u03c4\u03b5 (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: \u201cDo you believe in God? Believe also in me.\u201d Morris argues against the KJV translation which renders the first \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03b5\u03c4\u03b5 as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples\u2019 faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24\u201329). Thus it seems best to take the first \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03b5\u03c4\u03b5 as indicative and the second as imperative, producing the translation \u201cYou believe in God; believe also in me.\u201d"}, {"pk": 2851382, "translation": "NET", "book": 43, "chapter": 14, "verse": 2, "text": "There are many dwelling places in my Father\u2019s house. Otherwise, I would have told you, because I am going away to make ready a place for you.", "comment": "sn Most interpreters have understood the reference to my Father\u2019s house as a reference to heaven, and the dwelling places (\u03bc\u03bf\u03bd\u1f75, monh) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father\u2019s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19\u201322 then reinterpreted the temple as Jesus\u2019 body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35, \u201cNow the slave does not remain (\u03bc\u03ad\u03bd\u03c9, menw) in the household forever, but the son remains (\u03bc\u03ad\u03bd\u03c9) forever.\u201d If in the imagery of the Fourth Gospel the phrase in my Father\u2019s house is ultimately a reference to Jesus\u2019 body, the relationship of \u03bc\u03bf\u03bd\u1f75 to \u03bc\u03ad\u03bd\u03c9 suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the \u201cdwelling place\u201d is \u201cin\u201d Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, \u201cI will come again and receive you to myself,\u201d then refers not just to the parousia, but also to Jesus\u2019 postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being \u201cin Christ\u201d which are prominent in passages like Eph 1. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24, 7:38\u201339, etc.) and the possibility of worshiping the Father \u201cin the Spirit and in truth\u201d (John 4:21\u201324) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (AnBib 114).
tn Or \u201cIf not, would I have told you that I am going to prepare a place for you?\u201d What is the meaning of the last clause with or without the \u1f45\u03c4\u03b9? One of the questions that must be answered here is whether or not \u03c4\u03cc\u03c0\u03bf\u03c2 (topos) is to be equated with \u03bc\u03bf\u03bd\u1f75 (monh). In Rev 12:8 \u03c4\u03cc\u03c0\u03bf\u03c2 is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father\u2019s house (see the note on this phrase in v. 2).
tn Or \u201cto prepare.\u201d
tn Many interpreters have associated \u03bc\u03bf\u03bd\u03b1\u03af (monai) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated \u03bc\u03bf\u03bd\u1f75 (monh) by mansio, a stopping place. The English translation \u201cmansions\u201d can be traced back to Tyndale, but in Middle English the word simply meant \u201ca dwelling place\u201d (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word \u03bc\u03bf\u03bd\u1f75 should be related to its cognate verb \u03bc\u03ad\u03bd\u03c9 (menw), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther\u2019s translation of \u03bc\u03bf\u03bd\u03b1\u03af by Wohnungen is very accurate here, as it has the connotation of a permanent residence.
tc A number of important mss (\u00cc66c \u05d0 A B C* D K L W \u03a8 \u00cb13 33 565 579 892 al lat) have \u1f45\u03c4\u03b9 (Joti) here, while the majority lack it (\u00cc66* C2 \u0398 \u00cf). Should the \u1f45\u03c4\u03b9 be included or omitted? The external evidence is significantly stronger for the longer reading. Most Alexandrian and Western mss favor inclusion (it is a little unusual for the Alexandrian to favor the longer reading), while most Byzantine mss favor omission (again, a little unusual). However, the reading of \u00cc66*, which aligns with the Byzantine, needs to be given some value. At the same time, the scribe of this papyrus was known for freely omitting and adding words, and the fact that the ms was corrected discounts its testimony here. But because the shorter reading is out of character for the Byzantine text, the shorter reading (omitting the \u1f45\u03c4\u03b9) may well be authentic. Internally, the question comes down to whether the shorter reading is more difficult or not. And here, it loses the battle, for it seems to be a clarifying omission (so TCGNT 206). R. E. Brown is certainly right when he states: \u201call in all, the translation without \u1f45\u03c4\u03b9 makes the best sense\u201d (John [AB], 2:620). But this tacitly argues for the authenticity of the word. Thus, on both external and internal grounds, the \u1f45\u03c4\u03b9 should be regarded as authentic. tn If the \u1f45\u03c4\u03b9 (Joti) is included (see tc above), there are no less than four possible translations for this sentence: The sentence could be either a question or a statement, and in addition the \u1f45\u03c4\u03b9 could either indicate content or be causal. How does one determine the best translation? (1) A question here should probably be ruled out because it would imply a previous statement by Jesus that either there are many dwelling places in his Father\u2019s house (if the \u1f45\u03c4\u03b9 is causal) or he was going off to make a place ready for them (if the \u1f45\u03c4\u03b9 indicates content). There is no indication anywhere in the Fourth Gospel that Jesus had made such statements prior to this time. So understanding the sentence as a statement is the best option. (2) A statement with \u1f45\u03c4\u03b9 indicating content is understandable but contradictory. If there were no dwelling places, Jesus would have told them that he was going off to make dwelling places. But the following verse makes clear that Jesus\u2019 departure is not hypothetical but real \u2013 he is really going away. So understanding the \u1f45\u03c4\u03b9 with a causal nuance is the best option. (3) A statement with a causal \u1f45\u03c4\u03b9 can be understood two ways: (a) \u201cOtherwise I would have told you\u201d is a parenthetical statement, and the \u1f45\u03c4\u03b9 clause goes with the preceding \u201cThere are many dwelling places in my Father\u2019s house.\u201d This would be fairly awkward syntactically, however; it would be much more natural for the \u1f45\u03c4\u03b9 clause to modify what directly preceded it. (b) \u201cOtherwise I would have told you\u201d is explained by Jesus\u2019 statement that he is going to make ready a place. He makes a logical, necessary connection between his future departure and the reality of the dwelling places in his Father\u2019s house. To sum up, all the possibilities for understanding the verse with the inclusion of \u1f45\u03c4\u03b9 present some interpretive difficulties, but last option given seems best: \u201cOtherwise, I would have told you, because I am going to make ready a place.\u201d Of all the options it provides the best logical flow of thought in the passage without making any apparent contradictions in the context."}, {"pk": 2851383, "translation": "NET", "book": 43, "chapter": 14, "verse": 3, "text": "And if I go and make ready a place for you, I will come again and take you to be with me, so that where I am you may be too.", "comment": "tn Grk \u201cto myself.\u201d
tn Or \u201cprepare.\u201d
tn Or \u201cbring you.\u201d"}, {"pk": 2851384, "translation": "NET", "book": 43, "chapter": 14, "verse": 4, "text": "And you know the way where I am going.\u201d", "comment": "tc Most mss (\u00cc66* A C3 D \u0398 \u03a8 \u00cb1,13 \u00cf lat sy sa) read \u201cYou know where I am going, and you know the way\u201d (\u03ba\u03b1\u1f76 \u1f45\u03c0\u03bf\u03c5 [\u1f10\u03b3\u1f7c] \u1f51\u03c0\u03ac\u03b3\u03c9 \u03bf\u1f34\u03b4\u03b1\u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u1f41\u03b4\u03cc\u03bd \u03bf\u1f34\u03b4\u03b1\u03c4\u03b5, kai {opou egw Jupagw oidate kai thn Jodon oidate). The difference between this reading and the wording in NA27 (supported by \u00cc66c \u05d0 B C* L Q W 33 579 pc) is the addition of \u03ba\u03b1\u03af before \u03c4\u1f74\u03bd \u1f41\u03b4\u03cc\u03bd and \u03bf\u1f34\u03b4\u03b1\u03c4\u03b5 after. Either assertion on the part of Jesus would be understandable: \u201cyou know the way where I am going\u201d or \u201cyou know where I am going and you know the way,\u201d although the shorter reading is a bit more awkward syntactically. In light of this, and in light of the expansion already at hand in v. 5, the longer reading appears to be a motivated reading. The shorter reading is thus preferred because of its superior external and internal evidence.sn Where I am going. Jesus had spoken of his destination previously to the disciples, most recently in John 13:33. Where he was going was back to the Father, and they could not follow him there, but later he would return for them and they could join him then. The way he was going was via the cross. This he had also mentioned previously (e.g., 12:32) although his disciples did not understand at the time (cf. 12:33). As Jesus would explain in v. 6, although for him the way back to the Father was via the cross, for his disciples the \u201cway\u201d to where he was going was Jesus himself."}, {"pk": 2851385, "translation": "NET", "book": 43, "chapter": 14, "verse": 5, "text": "Thomas said, \u201cLord, we don\u2019t know where you are going. How can we know the way?\u201d", "comment": "tn Grk \u201csaid to him.\u201d"}, {"pk": 2851386, "translation": "NET", "book": 43, "chapter": 14, "verse": 6, "text": "Jesus replied, \u201cI am the way, and the truth, and the life. No one comes to the Father except through me.", "comment": "tn Grk \u201cJesus said to him.\u201d
tn Or \u201cI am the way, even the truth and the life.\u201d"}, {"pk": 2851387, "translation": "NET", "book": 43, "chapter": 14, "verse": 7, "text": "If you have known me, you will know my Father too. And from now on you do know him and have seen him.\u201d", "comment": "tc There is a difficult textual problem here: The statement reads either \u201cIf you have known (\u1f10\u03b3\u03bd\u1f7d\u03ba\u03b1\u03c4\u03b5, egnwkate) me, you will know (\u03b3\u03bd\u1f7d\u03c3\u03b5\u03c3\u03b8\u03b5, gnwsesqe) my Father\u201d or \u201cIf you had really known (\u1f10\u03b3\u03bd\u1f7d\u03ba\u03b5\u03b9\u03c4\u03b5, egnwkeite) me, you would have known (\u1f10\u03b3\u03bd\u1f7d\u03ba\u03b5\u03b9\u03c4\u03b5 \u1f04\u03bd or \u1f02\u03bd \u1f24\u03b4\u03b5\u03b9\u03c4\u03b5 [egnwkeite an or an hdeite]) my Father.\u201d The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect \u1f10\u03b3\u03bd\u1f7d\u03ba\u03b1\u03c4\u03b5 in the protasis (\u00cc66 [\u05d0 D* W] 579 pc it) also have, for the most part, the future indicative \u03b3\u03bd\u1f7d\u03c3\u03b5\u03c3\u03b8\u03b5 in the apodosis (\u00cc66 \u05d0 D W [579] pc sa bo), rendering Jesus\u2019 statement as a first-class condition. The mss that have the pluperfect \u1f10\u03b3\u03bd\u1f7d\u03ba\u03b5\u03b9\u03c4\u03b5 in the protasis (A B C D1 L \u0398 \u03a8 \u00cb1,13 33 \u00cf) also have, for the most part, a pluperfect in the apodosis (either \u1f02\u03bd \u1f24\u03b4\u03b5\u03b9\u03c4\u03b5 in B C* [L] Q \u03a8 1 33 565 al, or \u1f10\u03b3\u03bd\u1f7d\u03ba\u03b5\u03b9\u03c4\u03b5 \u1f04\u03bd in A C3 \u0398 \u00cb13 \u00cf), rendering Jesus\u2019 statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by \u00cc66. As well, the fact that the readings with a second-class condition utilize two different verbs with \u1f04\u03bd in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the \u1f10\u03b3\u03bd\u1f7d\u03ba\u03b5\u03b9\u03c4\u03b5\u2026\u1f10\u03b3\u03bd\u1f7d\u03ba\u03b5\u03b9\u03c4\u03b5 \u1f04\u03bd reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that \u201cfrom the present time you know him and have seen him\u201d (cf. John 1:18)."}, {"pk": 2851388, "translation": "NET", "book": 43, "chapter": 14, "verse": 8, "text": "Philip said, \u201cLord, show us the Father, and we will be content.\u201d", "comment": "tn Or \u201cand that is enough for us.\u201d
tn Grk \u201csaid to him.\u201d"}, {"pk": 2851389, "translation": "NET", "book": 43, "chapter": 14, "verse": 9, "text": "Jesus replied, \u201cHave I been with you for so long, and you have not known me, Philip? The person who has seen me has seen the Father! How can you say, \u2018Show us the Father\u2019?", "comment": "tn Or \u201crecognized.\u201d
tn Grk \u201cJesus said to him.\u201d"}, {"pk": 2851390, "translation": "NET", "book": 43, "chapter": 14, "verse": 10, "text": "Do you not believe that I am in the Father, and the Father is in me? The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds.", "comment": "tn Or \u201cdoes.\u201d
tn Grk \u201cI do not speak from myself.\u201d
tn Or \u201chis mighty acts\u201d; Grk \u201chis works.\u201dsn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).
tn The mutual interrelationship of the Father and the Son (\u1f10\u03b3\u1f7c \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03b1\u03c4\u03c1\u1f76 \u03ba\u03b1\u1f76 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u1f10\u03bd \u1f10\u03bc\u03bf\u03af \u1f10\u03c3\u03c4\u03b9\u03bd, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (\u03bf\u1f50 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03b5\u03b9\u03c2, ou pisteuei\") expects the answer \u201cyes.\u201d Note that the following statement is addressed to all the disciples, however, because the plural pronoun (\u1f51\u03bc\u1fd6\u03bd, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (\u03bc\u03ad\u03bd\u03c9\u03bd, menwn) in relationship with Jesus, performs his works. One would have expected \u201cspeaks his words\u201d here rather than \u201cperforms his works\u201d; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus\u2019 words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus\u2019 words (recall the Samaritans\u2019 response in John 4:42) and Jesus\u2019 works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words."}, {"pk": 2851391, "translation": "NET", "book": 43, "chapter": 14, "verse": 11, "text": "Believe me that I am in the Father, and the Father is in me, but if you do not believe me, believe because of the miraculous deeds themselves.", "comment": "tn Grk \u201cbecause of the works.\u201dsn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.
tn The phrase \u201cbut if you do not believe me\u201d contains an ellipsis; the Greek text reads Grk \u201cbut if not.\u201d The ellipsis has been filled out (\u201cbut if [you do] not [believe me]\u2026\u201d) for the benefit of the modern English reader."}, {"pk": 2851392, "translation": "NET", "book": 43, "chapter": 14, "verse": 12, "text": "I tell you the solemn truth, the person who believes in me will perform the miraculous deeds that I am doing, and will perform greater deeds than these, because I am going to the Father.", "comment": "tn Grk \u201cthe works.\u201d
tn Grk \u201cgreater works.\u201dsn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by \u201cgreater deeds\u201d is more probable than a reference to \u201cmore spectacular miracles.\u201d Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.
tn Or \u201cwill do.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d
tn Or \u201cwill do.\u201d
tn Or \u201cthat I do.\u201dsn See the note on miraculous deeds in v. 11."}, {"pk": 2851393, "translation": "NET", "book": 43, "chapter": 14, "verse": 13, "text": "And I will do whatever you ask in my name, so that the Father may be glorified in the Son.", "comment": "tn Or \u201cmay be praised\u201d or \u201cmay be honored.\u201d
tn Grk \u201cAnd whatever you ask in my name, I will do it.\u201d"}, {"pk": 2851394, "translation": "NET", "book": 43, "chapter": 14, "verse": 14, "text": "If you ask me anything in my name, I will do it."}, {"pk": 2851395, "translation": "NET", "book": 43, "chapter": 14, "verse": 15, "text": "\u201cIf you love me, you will obey my commandments.", "comment": "tn Or \u201cwill keep.\u201d
sn Jesus\u2019 statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13\u201314 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love."}, {"pk": 2851396, "translation": "NET", "book": 43, "chapter": 14, "verse": 16, "text": "Then I will ask the Father, and he will give you another Advocate to be with you forever \u2014", "comment": "tn Or \u201cHelper\u201d or \u201cCounselor\u201d; Grk \u201cParaclete,\u201d from the Greek word \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 (paraklhto\"). Finding an appropriate English translation for \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. \u201cComforter,\u201d used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. \u201cCounselor\u201d is adequate, but too broad, in contexts like \u201cmarriage counselor\u201d or \u201ccamp counselor.\u201d \u201cHelper\u201d or \u201cAssistant\u201d could also be used, but could suggest a subordinate rank. \u201cAdvocate,\u201d the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5\u201311 a forensic context is certainly present. Because an \u201cadvocate\u201d is someone who \u201cadvocates\u201d or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen\u201d to reflect the implied sequence in the discourse."}, {"pk": 2851397, "translation": "NET", "book": 43, "chapter": 14, "verse": 17, "text": "the Spirit of truth, whom the world cannot accept, because it does not see him or know him. But you know him, because he resides with you and will be in you.", "comment": "tc Some early and important witnesses (\u00cc66* B D* W 1 565 it) have \u1f10\u03c3\u03c4\u03b9\u03bd (estin, \u201che is\u201d) instead of \u1f14\u03c3\u03c4\u03b1\u03b9 (estai, \u201che will be\u201d) here, while other weighty witnesses ({\u00cc66c,75vid \u05d0 A D1 L \u0398 \u03a8 \u00cb13 33vid \u00cf as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, \u1f10\u03c3\u03c4\u03b9\u03bd is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both \u00cc66 and D were corrected from the present tense to the future. If \u1f10\u03c3\u03c4\u03b9\u03bd were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., \u201cHe Is with You and He Will Be in You\u201d (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.
tn Or \u201ccannot receive.\u201d
tn Or \u201che remains.\u201d"}, {"pk": 2851398, "translation": "NET", "book": 43, "chapter": 14, "verse": 18, "text": "\u201cI will not abandon you as orphans, I will come to you.", "comment": "sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples \u201cseeing\u201d him after the world can \u201csee\u201d him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19\u201320 appear to contain references to Jesus\u2019 appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus \u2018returns\u2019 to his disciples in one sense in his appearances to them after his resurrection, but in another sense he \u2018returns\u2019 in the person of the Holy Spirit to indwell them.
tn The entire phrase \u201cabandon you as orphans\u201d could be understood as an idiom meaning, \u201cleave you helpless.\u201d
tn Or \u201cleave.\u201d"}, {"pk": 2851399, "translation": "NET", "book": 43, "chapter": 14, "verse": 19, "text": "In a little while the world will not see me any longer, but you will see me; because I live, you will live too.", "comment": "tn Grk \u201cYet a little while, and.\u201d"}, {"pk": 2851400, "translation": "NET", "book": 43, "chapter": 14, "verse": 20, "text": "You will know at that time that I am in my Father and you are in me and I am in you.", "comment": "tn Grk \u201cwill know in that day.\u201dsn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally)."}, {"pk": 2851401, "translation": "NET", "book": 43, "chapter": 14, "verse": 21, "text": "The person who has my commandments and obeys them is the one who loves me. The one who loves me will be loved by my Father, and I will love him and will reveal myself to him.\u201d", "comment": "tn Grk \u201cAnd the one.\u201d Here the conjunction \u03ba\u03b1\u03af (kai) has not been translated to improve the English style.
tn Or \u201cwill disclose.\u201d
tn Grk \u201cobeys them, that one is the one who loves me.\u201d
tn Or \u201ckeeps.\u201d"}, {"pk": 2851402, "translation": "NET", "book": 43, "chapter": 14, "verse": 22, "text": "\u201cLord,\u201d Judas (not Judas Iscariot) said, \u201cwhat has happened that you are going to reveal yourself to us and not to the world?\u201d", "comment": "tn Or \u201cdisclose.\u201dsn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).
tn Grk \u201c(not Iscariot).\u201d The proper noun (Judas) has been repeated for clarity and smoothness in English style.sn This is a parenthetical comment by the author.
tn Grk \u201csaid to him.\u201d"}, {"pk": 2851403, "translation": "NET", "book": 43, "chapter": 14, "verse": 23, "text": "Jesus replied, \u201cIf anyone loves me, he will obey my word, and my Father will love him, and we will come to him and take up residence with him.", "comment": "tn Or \u201cwill keep.\u201d
tn Grk \u201canswered and said to him.\u201d
tn Grk \u201cwe will come to him and will make our dwelling place with him.\u201d The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children."}, {"pk": 2851404, "translation": "NET", "book": 43, "chapter": 14, "verse": 24, "text": "The person who does not love me does not obey my words. And the word you hear is not mine, but the Father\u2019s who sent me.", "comment": "tn Or \u201cdoes not keep.\u201d
tn Or \u201cthe message.\u201d"}, {"pk": 2851405, "translation": "NET", "book": 43, "chapter": 14, "verse": 25, "text": "\u201cI have spoken these things while staying with you.", "comment": "tn Or \u201cwhile remaining\u201d or \u201cwhile residing.\u201d"}, {"pk": 2851406, "translation": "NET", "book": 43, "chapter": 14, "verse": 26, "text": "But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you.", "comment": "tn Or \u201cHelper\u201d or \u201cCounselor\u201d; Grk \u201cParaclete,\u201d from the Greek word \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 (paraklhto\"). See the note on the word \u201cAdvocate\u201d in v. 16 for a discussion of how this word is translated.
tn Grk \u201cthat one will teach you.\u201d The words \u201cthat one\u201d have been omitted from the translation since they are redundant in English.
tn Grk \u201call things.\u201d
tn Grk \u201call things.\u201d"}, {"pk": 2851407, "translation": "NET", "book": 43, "chapter": 14, "verse": 27, "text": "\u201cPeace I leave with you; my peace I give to you; I do not give it to you as the world does. Do not let your hearts be distressed or lacking in courage.", "comment": "sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
tn Grk \u201cnot as the world gives do I give to you.\u201d
tn The pronoun \u201cit\u201d is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
tn Or \u201cdistressed or fearful and cowardly.\u201d"}, {"pk": 2851408, "translation": "NET", "book": 43, "chapter": 14, "verse": 28, "text": "You heard me say to you, \u2018I am going away and I am coming back to you.\u2019 If you loved me, you would be glad that I am going to the Father, because the Father is greater than I am.", "comment": "tn Or \u201cyou would rejoice.\u201d
tn Or \u201cYou have heard that I said to you.\u201d
sn Jesus\u2019 statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4\u20135); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22)."}, {"pk": 2851409, "translation": "NET", "book": 43, "chapter": 14, "verse": 29, "text": "I have told you now before it happens, so that when it happens you may believe.", "comment": "sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19."}, {"pk": 2851410, "translation": "NET", "book": 43, "chapter": 14, "verse": 30, "text": "I will not speak with you much longer, for the ruler of this world is coming. He has no power over me,", "comment": "sn The ruler of this world is a reference to Satan.
tn Grk \u201cI will no longer speak many things with you.\u201d
tn Grk \u201cin me he has nothing.\u201d"}, {"pk": 2851411, "translation": "NET", "book": 43, "chapter": 14, "verse": 31, "text": "but I am doing just what the Father commanded me, so that the world may know that I love the Father. Get up, let us go from here.\u201d", "comment": "sn Some have understood Jesus\u2019 statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the \u201cseams\u201d in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.
tn Or \u201cmay learn.\u201d
tn Grk \u201cBut so that the world may know that I love the Father, and just as the Father commanded me, thus I do.\u201d The order of the clauses has been rearranged in the translation to conform to contemporary English style."}, {"pk": 2851412, "translation": "NET", "book": 43, "chapter": 15, "verse": 1, "text": "\u201cI am the true vine and my Father is the gardener.", "comment": "sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8\u201316, Isa 5:1\u20137, Jer 2:21, Ezek 15:1\u20138, 17:5\u201310, 19:10\u201314, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as \u201cLord\u201d in the OT) and/or the object of severe punishment. Ezek 15:1\u20138 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus\u2019 description of himself as the vine. Ezek 17:5\u201310 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20\u201321). Ezek 17:22\u201324 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah\u2019s disobedience. Jesus\u2019 description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one\u2019s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.
tn Or \u201cthe farmer.\u201d"}, {"pk": 2851413, "translation": "NET", "book": 43, "chapter": 15, "verse": 2, "text": "He takes away every branch that does not bear fruit in me. He prunes every branch that bears fruit so that it will bear more fruit.", "comment": "tn Grk \u201cAnd he\u201d; the conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.
tn Or \u201cthat yields.\u201d
tn Or \u201ctrims\u201d; Grk \u201ccleanses\u201d (a wordplay with \u201cclean\u201d in v. 3). \u039a\u03b1\u03b8\u03b1\u03af\u03c1\u03b5\u03b9 (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples \u2013 there is a wordplay (not reproducible in English) between \u03b1\u1f34\u03c1\u03b5\u03b9 (airei) and \u03ba\u03b1\u03b8\u03b1\u03af\u03c1\u03b5\u03b9 in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.
tn Or \u201cHe cuts off.\u201d sn The Greek verb \u03b1\u1f34\u03c1\u03c9 (airw) can mean \u201clift up\u201d as well as \u201ctake away,\u201d and it is sometimes argued that here it is a reference to the gardener \u201clifting up\u201d (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of \u201clift up\u201d in 8:59 and 5:8\u201312, but in the sense of \u201cremove\u201d it is found in 11:39, 11:48, 16:22, and 17:15. In context (theological presuppositions aside for the moment) the meaning \u201cremove\u201d does seem more natural and less forced (particularly in light of v. 6, where worthless branches are described as being \u201cthrown out\u201d \u2013 an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2) and thrown out (v. 6) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28\u201329. This leaves two basic ways of understanding Jesus\u2019 statements about removal of branches in 15:2 and 15:6: (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ \u201cthrough fire\u201d (cf. 1 Cor 3:11\u201315). In this case the \u201cremoval\u201d of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus\u2019 difficult teaching in 6:66), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1\u20138). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18, 5:24, 5:29. The first reference (3:18) is especially important because it occurs in the context of 3:16\u201321, the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10, \u201cAnd the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.\u201d Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb \u03bc\u03ad\u03bd\u03c9 (menw) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship (John 6:56, 8:31, 8:35, 14:10). The prototypical branch who has not remained is Judas, who departed in 13:30. He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18\u201319 the \u201cantichrists\u201d fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.
tn Or \u201cdoes not yield.\u201d"}, {"pk": 2851414, "translation": "NET", "book": 43, "chapter": 15, "verse": 3, "text": "You are clean already because of the word that I have spoken to you.", "comment": "sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples\u2019 feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you)."}, {"pk": 2851415, "translation": "NET", "book": 43, "chapter": 15, "verse": 4, "text": "Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.", "comment": "sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.
tn While it would be more natural to say \u201con the vine\u201d (so NAB), the English preposition \u201cin\u201d has been retained here to emphasize the parallelism with the following clause \u201cunless you remain in me.\u201d To speak of remaining \u201cin\u201d a person is not natural English either, but is nevertheless a biblical concept (cf. \u201cin Christ\u201d in Eph 1:3, 4, 6, 7, 11).
tn Or \u201cresides.\u201d
tn Or \u201cReside.\u201d
tn Grk \u201cand I in you.\u201d The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.
tn Or \u201cyou reside.\u201d"}, {"pk": 2851416, "translation": "NET", "book": 43, "chapter": 15, "verse": 5, "text": "\u201cI am the vine; you are the branches. The one who remains in me \u2014 and I in him \u2014 bears much fruit, because apart from me you can accomplish nothing.", "comment": "tn Or \u201cyields.\u201d
tn Or \u201cresides.\u201d
tn Grk \u201cin him, this one bears much fruit.\u201d The pronoun \u201cthis one\u201d has been omitted from the translation because it is redundant according to contemporary English style.sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).
tn Or \u201cdo.\u201d"}, {"pk": 2851417, "translation": "NET", "book": 43, "chapter": 15, "verse": 6, "text": "If anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.", "comment": "tn Or \u201creside.\u201d
sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4\u20136, 19:12).
tn Grk \u201cthey gather them up and throw them into the fire, and they are burned.\u201d"}, {"pk": 2851418, "translation": "NET", "book": 43, "chapter": 15, "verse": 7, "text": "If you remain in me and my words remain in you, ask whatever you want, and it will be done for you.", "comment": "tn Or \u201creside.\u201d
sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13\u201314, where the disciples were promised that if they asked anything in Jesus\u2019 name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples\u2019 remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus\u2019 name and therefore according to his will.
tn Or \u201creside.\u201d"}, {"pk": 2851419, "translation": "NET", "book": 43, "chapter": 15, "verse": 8, "text": "My Father is honored by this, that you bear much fruit and show that you are my disciples.", "comment": "tn The \u1f35\u03bd\u03b1 (Jina) clause is best taken as substantival in apposition to \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19\u201329) so also will his disciples.
tn Or \u201cyield.\u201d
tc Most mss (\u05d0 A \u03a8 \u00cb13 33 \u00cf) read the future indicative \u03b3\u03b5\u03bd\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5 (genhsesqe; perhaps best rendered as \u201c[and show that] you will become\u201d), while some early and good witnesses (\u00cc66vid B D L \u0398 0250 1 565 al) have the aorist subjunctive \u03b3\u03ad\u03bd\u03b7\u03c3\u03b8\u03b5 (genhsqe; \u201c[and show that] you are\u201d). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of \u05d0 and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between \u03c6\u03ad\u03c1\u03b7\u03c4\u03b5 (ferhte) in the \u1f35\u03bd\u03b1 (Jina) clause and \u03b3\u03b5\u03bd\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5, so that the disciples\u2019 bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a \u1f35\u03bd\u03b1 clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with \u05d0 occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb \u03c6\u03ad\u03c1\u03b7\u03c4\u03b5 (So M. Zerwick, Biblical Greek \u00a7342). Thus the two actions are really one and the same: Bearing fruit and being Jesus\u2019 disciple are not two different actions, but a single action. The first is the outward sign or proof of the second \u2013 in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, \u201cthat you bear much fruit and show that you are my disciples.\u201d As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (\u03b3\u03ad\u03bd\u03b7\u03c3\u03b8\u03b5) on the basis of better external testimony.
tn Grk \u201cglorified.\u201d"}, {"pk": 2851420, "translation": "NET", "book": 43, "chapter": 15, "verse": 9, "text": "\u201cJust as the Father has loved me, I have also loved you; remain in my love.", "comment": "tn Or \u201creside.\u201d"}, {"pk": 2851421, "translation": "NET", "book": 43, "chapter": 15, "verse": 10, "text": "If you obey my commandments, you will remain in my love, just as I have obeyed my Father\u2019s commandments and remain in his love.", "comment": "tn Or \u201ckeep.\u201d
tn Or \u201creside.\u201d
tn Or \u201ckept.\u201d
tn Or \u201creside.\u201d"}, {"pk": 2851422, "translation": "NET", "book": 43, "chapter": 15, "verse": 11, "text": "I have told you these things so that my joy may be in you, and your joy may be complete.", "comment": "tn Grk \u201cThese things I have spoken to you.\u201d"}, {"pk": 2851423, "translation": "NET", "book": 43, "chapter": 15, "verse": 12, "text": "My commandment is this \u2014 to love one another just as I have loved you.", "comment": "sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the \u2018new commandment\u2019 of John 13:34, and it is repeated in 15:17. The disciples\u2019 love for one another is compared to Jesus\u2019 love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1\u201320 in the washing of the disciples\u2019 feet, introduced by the statement in 13:1 that Jesus loved them \u201cto the end.\u201d In context this constitutes a reference to Jesus\u2019 self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples\u2019 love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16)."}, {"pk": 2851424, "translation": "NET", "book": 43, "chapter": 15, "verse": 13, "text": "No one has greater love than this \u2014 that one lays down his life for his friends.", "comment": "tn Or \u201cone dies willingly.\u201d"}, {"pk": 2851425, "translation": "NET", "book": 43, "chapter": 15, "verse": 14, "text": "You are my friends if you do what I command you.", "comment": "sn This verse really explains John 15:10 in another way. Those who keep Jesus\u2019 commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called \u201cFriends of the Emperor.\u201d Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of \u201cinner circle\u201d of Christians who are more privileged than mere \u201cbelievers\u201d or average Christians. In context, it seems clear that Jesus\u2019 words must be addressed to all true Christians, not just some narrower category of believers, because Jesus\u2019 sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1)."}, {"pk": 2851426, "translation": "NET", "book": 43, "chapter": 15, "verse": 15, "text": "I no longer call you slaves, because the slave does not understand what his master is doing. But I have called you friends, because I have revealed to you everything I heard from my Father.", "comment": "tn Grk \u201call things.\u201d
tn Or \u201cdoes not know.\u201d
tn See the note on the word \u201cslaves\u201d in 4:51.
tn Or \u201clearned.\u201d"}, {"pk": 2851427, "translation": "NET", "book": 43, "chapter": 15, "verse": 16, "text": "You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you.", "comment": "sn The purpose for which the disciples were appointed (\u201ccommissioned\u201d) is to go and bear fruit, fruit that remains. The introduction of the idea of \u201cgoing\u201d at this point suggests that the fruit is something more than just character qualities in the disciples\u2019 own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7\u20138, as does the reference to asking the Father in Jesus\u2019 name. It appears that as the imagery of the vine and the branches develops, the \u201cfruit\u201d which the branches produce shifts in emphasis from qualities in the disciples\u2019 own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.
sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are \u201cchosen\u201d by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.
tn Or \u201cand yield.\u201d"}, {"pk": 2851428, "translation": "NET", "book": 43, "chapter": 15, "verse": 17, "text": "This I command you \u2014 to love one another.", "comment": "tn Grk \u201cThese things.\u201d"}, {"pk": 2851429, "translation": "NET", "book": 43, "chapter": 15, "verse": 18, "text": "\u201cIf the world hates you, be aware that it hated me first.", "comment": "tn Grk \u201cit hated me before you.\u201d
tn Grk \u201cknow.\u201d"}, {"pk": 2851430, "translation": "NET", "book": 43, "chapter": 15, "verse": 19, "text": "If you belonged to the world, the world would love you as its own. However, because you do not belong to the world, but I chose you out of the world, for this reason the world hates you.", "comment": "tn Or \u201cworld, therefore.\u201d
tn Grk \u201cif you were of the world.\u201d
sn I chose you out of the world\u2026the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: \u201cYou are from below, I am from above; you are of this world, I am not of this world.\u201d In 15:16 Jesus told the disciples \u201cYou did not choose me, but I chose you and appointed you.\u201d Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be \u201cin\u201d the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15\u201316 to the Father, \u201cI do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.\u201d The same theme also occurs in 1 John 4:5\u20136: \u201cThey are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.\u201d Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.
tn The words \u201cyou as\u201d are not in the original but are supplied for clarity.
tn Grk \u201cbecause you are not of the world.\u201d"}, {"pk": 2851431, "translation": "NET", "book": 43, "chapter": 15, "verse": 20, "text": "Remember what I told you, \u2018A slave is not greater than his master.\u2019 If they persecuted me, they will also persecute you. If they obeyed my word, they will obey yours too.", "comment": "tn Or \u201cif they kept.\u201d
tn Grk \u201cRemember the word that I said to you.\u201d
tn See the note on the word \u201cslaves\u201d in 4:51.
sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus\u2019 word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.
tn Or \u201cthey will keep.\u201d"}, {"pk": 2851432, "translation": "NET", "book": 43, "chapter": 15, "verse": 21, "text": "But they will do all these things to you on account of my name, because they do not know the one who sent me.", "comment": "tn Jesus is referring to God as \u201cthe one who sent me.\u201d
tn Or \u201cbecause of.\u201d"}, {"pk": 2851433, "translation": "NET", "book": 43, "chapter": 15, "verse": 22, "text": "If I had not come and spoken to them, they would not be guilty of sin. But they no longer have any excuse for their sin.", "comment": "tn Grk \u201cthey would not have sin\u201d (an idiom).sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: \u201cIf you were blind, you would have no sin (same phrase as here), but now you say \u2018We see\u2019 your sin remains.\u201d"}, {"pk": 2851434, "translation": "NET", "book": 43, "chapter": 15, "verse": 23, "text": "The one who hates me hates my Father too."}, {"pk": 2851435, "translation": "NET", "book": 43, "chapter": 15, "verse": 24, "text": "If I had not performed among them the miraculous deeds that no one else did, they would not be guilty of sin. But now they have seen the deeds and have hated both me and my Father.", "comment": "tn Grk \u201cthey would not have sin\u201d (an idiom).
tn Grk \u201cthe works.\u201d
tn Or \u201cIf I had not done.\u201d
tn The words \u201cthe deeds\u201d are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
tn Or \u201cBut now they have both seen and hated both me and my Father.\u201d It is possible to understand both the \u201cseeing\u201d and the \u201chating\u201d to refer to both Jesus and the Father, but this has the world \u201cseeing\u201d the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the \u201cseeing\u201d refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first \u201cboth \u2013 and\u201d construction is apparently supported by BDF \u00a7444.3."}, {"pk": 2851436, "translation": "NET", "book": 43, "chapter": 15, "verse": 25, "text": "Now this happened to fulfill the word that is written in their law, \u2018They hated me without reason.\u2019", "comment": "sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (\u03bd\u03cc\u03bc\u03bf\u03c2, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John\u2019s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus\u2019 suffering and death).
tn The words \u201cthis happened\u201d are not in the Greek text but are supplied to complete an ellipsis."}, {"pk": 2851437, "translation": "NET", "book": 43, "chapter": 15, "verse": 26, "text": "When the Advocate comes, whom I will send you from the Father \u2014 the Spirit of truth who goes out from the Father \u2014 he will testify about me,", "comment": "tn Or \u201cHelper\u201d or \u201cCounselor\u201d; Grk \u201cParaclete,\u201d from the Greek word \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 (paraklhto\"). See the note on the word \u201cAdvocate\u201d in John 14:16 for discussion of how this word is translated.
tn Grk \u201cthat one.\u201d"}, {"pk": 2851438, "translation": "NET", "book": 43, "chapter": 15, "verse": 27, "text": "and you also will testify, because you have been with me from the beginning."}, {"pk": 2851439, "translation": "NET", "book": 43, "chapter": 16, "verse": 1, "text": "\u201cI have told you all these things so that you will not fall away.", "comment": "tn Grk \u201cso that you will not be caused to stumble.\u201d sn In Johannine thought the verb \u03c3\u03ba\u03b1\u03bd\u03b4\u03b1\u03bb\u03af\u03b6\u03c9 (skandalizw) means to trip up disciples and cause them to fall away from Jesus\u2019 company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus\u2019 victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24\u201325) and the synoptic parallels."}, {"pk": 2851440, "translation": "NET", "book": 43, "chapter": 16, "verse": 2, "text": "They will put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God.", "comment": "sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples\u2019 time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus\u2019 disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2\u20133 are notable examples.
tn Grk \u201can hour.\u201d
sn See the note on synagogue in 6:59.
tn Or \u201cexpel you from.\u201d"}, {"pk": 2851441, "translation": "NET", "book": 43, "chapter": 16, "verse": 3, "text": "They will do these things because they have not known the Father or me.", "comment": "tn Grk \u201cAnd they.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world\u2019s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25."}, {"pk": 2851442, "translation": "NET", "book": 43, "chapter": 16, "verse": 4, "text": "But I have told you these things so that when their time comes, you will remember that I told you about them. \u201cI did not tell you these things from the beginning because I was with you.", "comment": "tn Grk \u201ctheir hour.\u201d
tn The first half of v. 4 resumes the statement of 16:1, \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bb\u03b5\u03bb\u03ac\u03bb\u03b7\u03ba\u03b1 \u1f51\u03bc\u1fd6\u03bd (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.
tn The words \u201cabout them\u201d are not in the Greek text, but are implied.
sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them."}, {"pk": 2851443, "translation": "NET", "book": 43, "chapter": 16, "verse": 5, "text": "But now I am going to the one who sent me, and not one of you is asking me, \u2018Where are you going?\u2019", "comment": "sn Now the theme of Jesus\u2019 impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus\u2019 reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.
sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18\u201325 and 16:1\u20134a. Their shock at Jesus\u2019 revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going."}, {"pk": 2851444, "translation": "NET", "book": 43, "chapter": 16, "verse": 6, "text": "Instead your hearts are filled with sadness because I have said these things to you.", "comment": "tn Or \u201cdistress\u201d or \u201cgrief.\u201d"}, {"pk": 2851445, "translation": "NET", "book": 43, "chapter": 16, "verse": 7, "text": "But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you.", "comment": "tn Or \u201cHelper\u201d or \u201cCounselor\u201d; Grk \u201cParaclete,\u201d from the Greek word \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 (paraklhto\"). See the note on the word \u201cAdvocate\u201d in John 14:16 for a discussion of how this word is translated."}, {"pk": 2851446, "translation": "NET", "book": 43, "chapter": 16, "verse": 8, "text": "And when he comes, he will prove the world wrong concerning sin and righteousness and judgment \u2014", "comment": "tn Grk \u201cwhen that one.\u201d
tn Grk \u201cand concerning.\u201d
tn Or \u201cwill convict the world,\u201d or \u201cwill expose the world.\u201d The conjunction \u03c0\u03b5\u03c1\u03af (peri) is used in 16:8\u201311 in the sense of \u201cconcerning\u201d or \u201cwith respect to.\u201d But what about the verb \u1f10\u03bb\u03ad\u03b3\u03c7\u03c9 (elencw)? The basic meanings possible for this word are (1) \u201cto convict or convince someone of something\u201d; (2) \u201cto bring to light or expose something; and (3) \u201cto correct or punish someone.\u201d The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will \u201cconvince\u201d the world of its error, so that some at least will repent. But S. Mowinckel (\u201cDie Vorstellungen des Sp\u00e4tjudentums vom heiligen Geist als F\u00fcrsprecher und der johanneische Paraklet,\u201d ZNW 32 [1933]: 97-130) demonstrated that the verb \u1f10\u03bb\u03ad\u03b3\u03c7\u03c9 did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also \u1f10\u03bb\u03ad\u03b3\u03c7\u03c9). However, if one wishes to adopt the meaning \u201cprove guilty\u201d for the use of \u1f10\u03bb\u03ad\u03b3\u03c7\u03c9 in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 \u2013 the world is \u2018proven guilty\u2019 concerning its sin of refusing to believe in Jesus \u2013 it does not fit so well the second and third assertions in vv. 10\u201311. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning \u201cprove wrong\u201d which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.
tn Grk \u201cand concerning.\u201d"}, {"pk": 2851447, "translation": "NET", "book": 43, "chapter": 16, "verse": 9, "text": "concerning sin, because they do not believe in me;", "comment": "sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus\u2019 public ministry in John\u2019s Gospel, people were still refusing to believe in him.
tn Or \u201cthat.\u201d It is very difficult to determine whether \u1f45\u03c4\u03b9 (Joti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10\u201311 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete."}, {"pk": 2851448, "translation": "NET", "book": 43, "chapter": 16, "verse": 10, "text": "concerning righteousness, because I am going to the Father and you will see me no longer;", "comment": "tn There are two questions that need to be answered: (1) what is the meaning of \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7 (dikaiosunh) in this context, and (2) to whom does it pertain \u2013 to the world, or to someone else? (1) The word \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7 occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul\u2019s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, \u201cThe Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ\u2019s atoning work for them\u201d (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The \u1f45\u03c4\u03b9 (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus\u2019 return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus\u2019 return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris\u2019 understanding of righteousness here is possible. But more basic than this is the idea that Jesus\u2019 return to the Father constitutes his own \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7 in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 (dikaiosunh\") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus\u2019 last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus\u2019 righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).
tn Or \u201cthat.\u201d"}, {"pk": 2851449, "translation": "NET", "book": 43, "chapter": 16, "verse": 11, "text": "and concerning judgment, because the ruler of this world has been condemned.", "comment": "tn Or \u201cjudged.\u201d
sn The ruler of this world is a reference to Satan.
tn Or \u201cthat.\u201d
sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus\u2019 righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19\u201321: Jesus\u2019 presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus\u2019 glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19\u201321 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain."}, {"pk": 2851450, "translation": "NET", "book": 43, "chapter": 16, "verse": 12, "text": "\u201cI have many more things to say to you, but you cannot bear them now.", "comment": "tn Or (perhaps) \u201cyou cannot accept.\u201d
sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1\u20136)."}, {"pk": 2851451, "translation": "NET", "book": 43, "chapter": 16, "verse": 13, "text": "But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears, and will tell you what is to come.", "comment": "tn Grk \u201cspeak from himself.\u201d
tn Grk \u201cwill tell you the things to come.\u201d
tn Or will announce to you.\u201d
tn Grk \u201cthat one.\u201d
sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31\u201332, \u201cIf you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,\u201d will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus\u2019 departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things \u2013 Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.
tn Or \u201cwill lead.\u201d"}, {"pk": 2851452, "translation": "NET", "book": 43, "chapter": 16, "verse": 14, "text": "He will glorify me, because he will receive from me what is mine and will tell it to you.", "comment": "tn Grk \u201cThat one.\u201d
tn Or \u201cwill honor me.\u201d
tn Or \u201che will take.\u201d
tn The words \u201cwhat is mine\u201d are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
tn Or \u201cwill announce it to you.\u201d"}, {"pk": 2851453, "translation": "NET", "book": 43, "chapter": 16, "verse": 15, "text": "Everything that the Father has is mine; that is why I said the Spirit will receive from me what is mine and will tell it to you.", "comment": "tn The words \u201cwhat is mine\u201d are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cI said he\u201d; the referent (the Spirit) has been specified in the translation for clarity.
tn Or \u201cwill announce it to you.\u201d"}, {"pk": 2851454, "translation": "NET", "book": 43, "chapter": 16, "verse": 16, "text": "In a little while you will see me no longer; again after a little while, you will see me.\u201d", "comment": "tn Grk \u201cA little while, and you.\u201d
sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with \u201cspiritual\u201d sight, as would be the case if the coming of the Spirit is in view.
tn Grk \u201cand again a little while, and you.\u201d"}, {"pk": 2851455, "translation": "NET", "book": 43, "chapter": 16, "verse": 17, "text": "Then some of his disciples said to one another, \u201cWhat is the meaning of what he is saying, \u2018In a little while you will not see me; again after a little while, you will see me,\u2019 and, \u2018because I am going to the Father\u2019?\u201d", "comment": "tn Grk \u201cand again a little while, and you.\u201d
sn These fragmentary quotations of Jesus\u2019 statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
tn Grk \u201cWhat is this that he is saying to us.\u201d
tn Grk \u201cA little while, and you.\u201d"}, {"pk": 2851456, "translation": "NET", "book": 43, "chapter": 16, "verse": 18, "text": "So they kept on repeating, \u201cWhat is the meaning of what he says, \u2018In a little while\u2019? We do not understand what he is talking about.\u201d", "comment": "tn Grk \u201cA little while.\u201d Although the phrase \u03c4\u1f78 \u03bc\u03b9\u03ba\u03c1\u03cc\u03bd (to mikron) in John 16:18 could be translated simply \u201ca little while,\u201d it was translated \u201cin a little while\u201d to maintain the connection to John 16:16, where it has the latter meaning in context.
tn Or \u201cwe do not know.\u201d
tn Grk \u201cwhat he is speaking.\u201d
tn Grk \u201cthey kept on saying.\u201d
tn Grk \u201cWhat is this that he says.\u201d"}, {"pk": 2851457, "translation": "NET", "book": 43, "chapter": 16, "verse": 19, "text": "Jesus could see that they wanted to ask him about these things, so he said to them, \u201cAre you asking each other about this \u2014 that I said, \u2018In a little while you will not see me; again after a little while, you will see me\u2019?", "comment": "tn The words \u201cabout these things\u201d are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cknew.\u201dsn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples\u2019 confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.
tn \u039a\u03b1\u03af (kai) has been translated as \u201cso\u201d here to indicate the following statement is a result of Jesus\u2019 observation in v. 19a.
tn Grk \u201cinquiring\u201d or \u201cseeking.\u201d
tn Grk \u201cA little while, and you.\u201d
tn Grk \u201cand again a little while, and you.\u201d"}, {"pk": 2851458, "translation": "NET", "book": 43, "chapter": 16, "verse": 20, "text": "I tell you the solemn truth, you will weep and wail, but the world will rejoice; you will be sad, but your sadness will turn into joy.", "comment": "tn Grk \u201cTruly, truly, I say to you.\u201d
tn Or \u201clament.\u201d
tn Or \u201cwail,\u201d \u201ccry.\u201d
tn Grk \u201cwill become.\u201d
tn Or \u201csorrowful.\u201d"}, {"pk": 2851459, "translation": "NET", "book": 43, "chapter": 16, "verse": 21, "text": "When a woman gives birth, she has distress because her time has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being has been born into the world.", "comment": "sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
tn Grk \u201cthat a man\u201d (but in a generic sense, referring to a human being).
sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother\u2019s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus\u2019 resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.
tn Grk \u201cher hour.\u201d"}, {"pk": 2851460, "translation": "NET", "book": 43, "chapter": 16, "verse": 22, "text": "So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you.", "comment": "tn Or \u201cdistress.\u201d
sn An allusion to Isa 66:14 LXX, which reads: \u201cThen you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.\u201d The change from \u201cyou will see [me]\u201d to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second."}, {"pk": 2851461, "translation": "NET", "book": 43, "chapter": 16, "verse": 23, "text": "At that time you will ask me nothing. I tell you the solemn truth, whatever you ask the Father in my name he will give you.", "comment": "sn This statement is also found in John 15:16.
tn Grk \u201cTruly, truly, I say to you.\u201d
tn Grk \u201cAnd in that day.\u201d"}, {"pk": 2851462, "translation": "NET", "book": 43, "chapter": 16, "verse": 24, "text": "Until now you have not asked for anything in my name. Ask and you will receive it, so that your joy may be complete.", "comment": "tn The word \u201cit\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context."}, {"pk": 2851463, "translation": "NET", "book": 43, "chapter": 16, "verse": 25, "text": "\u201cI have told you these things in obscure figures of speech; a time is coming when I will no longer speak to you in obscure figures, but will tell you plainly about the Father.", "comment": "tn Or \u201copenly.\u201d
tn Or \u201cin parables\u201d; or \u201cin metaphors.\u201d There is some difficulty in defining \u03c0\u03b1\u03c1\u03bf\u03b9\u03bc\u03af\u03b1\u03b9\u03c2 (paroimiai\") precisely: A translation like \u201cparables\u201d does not convey accurately the meaning. BDAG 779-80 s.v. \u03c0\u03b1\u03c1\u03bf\u03b9\u03bc\u03af\u03b1 suggests in general \u201cproverb, saw, maxim,\u201d but for Johannine usage \u201cveiled saying, figure of speech, in which esp. lofty ideas are concealed.\u201d In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8\u201311; 13:16; 15:1\u201317; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.
tn Grk \u201can hour.\u201d
tn Or \u201cinform you.\u201d"}, {"pk": 2851464, "translation": "NET", "book": 43, "chapter": 16, "verse": 26, "text": "At that time you will ask in my name, and I do not say that I will ask the Father on your behalf.", "comment": "tn Grk \u201cI do not say to you.\u201d
tn Grk \u201cIn that day.\u201d"}, {"pk": 2851465, "translation": "NET", "book": 43, "chapter": 16, "verse": 27, "text": "For the Father himself loves you, because you have loved me and have believed that I came from God.", "comment": "tc A number of early mss (\u05d01 B C* D L pc co) read \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2 (patros, \u201cFather\u201d) here instead of \u03b8\u03b5\u03bf\u1fe6 (qeou, \u201cGod\u201d; found in \u00cc5 \u05d0*,2 A C3 W \u0398 \u03a8 33 \u00cb1,13 \u00cf). Although externally \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2 has relatively strong support, it is evidently an assimilation to \u201cI came from the Father\u201d at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (\u03c0\u03b1\u03c4\u1f75\u03c1 [pathr, \u201cFather\u201d] occurs eleven times in this chapter, while \u03b8\u03b5\u03cc\u03c2 [qeos, \u201cGod\u201d] occurs only two other times [16:2, 30])."}, {"pk": 2851466, "translation": "NET", "book": 43, "chapter": 16, "verse": 28, "text": "I came from the Father and entered into the world, but in turn, I am leaving the world and going back to the Father.\u201d", "comment": "tn Or \u201cinto the world; again.\u201d Here \u03c0\u03ac\u03bb\u03b9\u03bd (palin) functions as a marker of contrast, with the implication of a sequence.
sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father."}, {"pk": 2851467, "translation": "NET", "book": 43, "chapter": 16, "verse": 29, "text": "His disciples said, \u201cLook, now you are speaking plainly and not in obscure figures of speech!", "comment": "tn Or \u201copenly.\u201d
tn Or \u201cnot in parables.\u201d or \u201cnot in metaphors.\u201dsn How is the disciples\u2019 reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus\u2019 words, although it is true that he spoke to them plainly and not figuratively in 16:26\u201328. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13)."}, {"pk": 2851468, "translation": "NET", "book": 43, "chapter": 16, "verse": 30, "text": "Now we know that you know everything and do not need anyone to ask you anything. Because of this we believe that you have come from God.\u201d", "comment": "tn Grk \u201call things.\u201d
tn The word \u201canything\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
tn Or \u201cBy this.\u201d
tn Grk \u201cand have no need of anyone.\u201d"}, {"pk": 2851469, "translation": "NET", "book": 43, "chapter": 16, "verse": 31, "text": "Jesus replied, \u201cDo you now believe?", "comment": "tn Grk \u201cJesus answered them.\u201d"}, {"pk": 2851470, "translation": "NET", "book": 43, "chapter": 16, "verse": 32, "text": "Look, a time is coming \u2014 and has come \u2014 when you will be scattered, each one to his own home, and I will be left alone. Yet I am not alone, because my Father is with me.", "comment": "tn Grk \u201can hour.\u201d
tn Grk \u201cthe Father.\u201d
tn Grk \u201cAnd\u201d (but with some contrastive force).
sn The proof of Jesus\u2019 negative evaluation of the disciples\u2019 faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: \u201cStrike the shepherd, and the sheep will be scattered.\u201d Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.
tn Grk \u201ceach one to his own\u201d; the word \u201chome\u201d is not in the Greek text but is implied. The phrase \u201ceach one to his own\u201d may be completed in a number of different ways: \u201ceach one to his own property\u201d; \u201ceach one to his own family\u201d; or \u201ceach one to his own home.\u201d The last option seems to fit most easily into the context and so is used in the translation."}, {"pk": 2851471, "translation": "NET", "book": 43, "chapter": 16, "verse": 33, "text": "I have told you these things so that in me you may have peace. In the world you have trouble and suffering, but take courage \u2014 I have conquered the world.\u201d", "comment": "tn Or \u201cI am victorious over the world,\u201d or \u201cI have overcome the world.\u201dsn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): \u201cthe light shines on in the darkness, but the darkness has not mastered it.\u201d Jesus\u2019 words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.
tn The one Greek term \u03b8\u03bb\u1fd6\u03c8\u03b9\u03c2 (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) \u201ctrouble and suffering.\u201d For modern English readers \u201ctribulation\u201d is no longer clearly understandable.
tn Or \u201cbut be courageous.\u201d"}, {"pk": 2851472, "translation": "NET", "book": 43, "chapter": 17, "verse": 1, "text": "When Jesus had finished saying these things, he looked upward to heaven and said, \u201cFather, the time has come. Glorify your Son, so that your Son may glorify you \u2014", "comment": "tn Grk \u201che raised his eyes\u201d (an idiom).sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.
tn Grk \u201cthe hour.\u201dsn The time has come. Jesus has said before that his \u201chour\u201d had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples\u2019 feet. It appears best to understand the \u201chour\u201d as a period of time starting at the end of Jesus\u2019 public ministry and extending through the passion week, ending with Jesus\u2019 return to the Father through death, resurrection, and exaltation. The \u201chour\u201d begins as soon as the first events occur which begin the process that leads to Jesus\u2019 death.
tn Or \u201cto the sky.\u201d The Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven\u201d depending on the context.
tc The better witnesses (\u05d0 B C* W 0109 0301) have \u201cthe Son\u201d (\u1f41 \u03c5\u1f31\u03cc\u03c2, Jo Juios) here, while the majority (C3 L \u03a8 \u00cb13 33 \u00cf) read \u201cyour Son also\u201d (\u03ba\u03b1\u1f76 \u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c3\u03bf\u03c5, kai Jo Juio\" sou), or \u201cyour Son\u201d (\u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c3\u03bf\u03c5; A D \u0398 0250 1 579 pc lat sy); the second corrector of C has \u03ba\u03b1\u1f76 \u1f41 \u03c5\u1f31\u03cc\u03c2 (\u201cthe Son also\u201d). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.tn Grk \u201cthe Son\u201d; \u201cyour\u201d has been added here for English stylistic reasons."}, {"pk": 2851473, "translation": "NET", "book": 43, "chapter": 17, "verse": 2, "text": "just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him.", "comment": "tn Or \u201call people\u201d; Grk \u201call flesh.\u201d
tn Grk \u201cso that to everyone whom you have given to him, he may give to them eternal life.\u201d"}, {"pk": 2851474, "translation": "NET", "book": 43, "chapter": 17, "verse": 3, "text": "Now this is eternal life \u2014 that they know you, the only true God, and Jesus Christ, whom you sent.", "comment": "tn Using \u03b1\u1f55\u03c4\u03b7 \u03b4\u03ad (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.
sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author\u2019s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (\u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2, Cristos) is not characteristically attached to Jesus\u2019 name in John\u2019s Gospel; it occurs elsewhere primarily as a title and is used with Jesus\u2019 name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus\u2019 statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
tn Or \u201cand Jesus the Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d)."}, {"pk": 2851475, "translation": "NET", "book": 43, "chapter": 17, "verse": 4, "text": "I glorified you on earth by completing the work you gave me to do.", "comment": "tn Or \u201cby finishing\u201d or \u201cby accomplishing.\u201d Jesus now states that he has glorified the Father on earth by finishing (\u03c4\u03b5\u03bb\u03b5\u03b9\u1f7d\u03c3\u03b1\u03c2 [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the \u201cwork\u201d the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the \u201cwork\u201d the Father has given the Son to accomplish? It involves the Son\u2019s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus\u2019 sacrificial death on the cross (a thought implied by the reference to the Father \u201cgiving\u201d the Son in 3:16). It is not without significance that Jesus\u2019 last word from the cross is \u201cIt is completed\u201d (19:30).
tn Grk \u201cthe work that you gave to me so that I may do it.\u201d"}, {"pk": 2851476, "translation": "NET", "book": 43, "chapter": 17, "verse": 5, "text": "And now, Father, glorify me at your side with the glory I had with you before the world was created.", "comment": "tn Grk \u201cbefore the world was.\u201d The word \u201ccreated\u201d is not in the Greek text but is implied.sn It is important to note that although Jesus prayed for a return to the glory he had at the Father\u2019s side before the world was created, he was not praying for a \u201cde-incarnation.\u201d His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.
tn Or \u201cin your presence\u201d; Grk \u201cwith yourself.\u201d The use of \u03c0\u03b1\u03c1\u03ac (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the \u039b\u03cc\u03b3\u03bf\u03c2 [Logos], who became Jesus of Nazareth in 1:14) was with God (\u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03b8\u03b5\u03cc\u03bd, pro\" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ."}, {"pk": 2851477, "translation": "NET", "book": 43, "chapter": 17, "verse": 6, "text": "\u201cI have revealed your name to the men you gave me out of the world. They belonged to you, and you gave them to me, and they have obeyed your word.", "comment": "tn Or \u201cmade known,\u201d \u201cdisclosed.\u201d
tn Here \u201cmen\u201d is retained as a translation for \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") rather than the more generic \u201cpeople\u201d because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus\u2019 followers that included both men and women, a translation like \u201cto the people\u201d should be used here instead.
tn Or \u201chave kept.\u201d
tn Grk \u201cYours they were.\u201d"}, {"pk": 2851478, "translation": "NET", "book": 43, "chapter": 17, "verse": 7, "text": "Now they understand that everything you have given me comes from you,", "comment": "tn Or \u201cthey have come to know,\u201d or \u201cthey have learned.\u201d
tn Grk \u201call things.\u201d"}, {"pk": 2851479, "translation": "NET", "book": 43, "chapter": 17, "verse": 8, "text": "because I have given them the words you have given me. They accepted them and really understand that I came from you, and they believed that you sent me.", "comment": "tn The word \u201cthem\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
tn Or \u201creceived.\u201d
tn Or have come to know.\u201d
tn Grk And they.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
tn Or \u201ctruly.\u201d"}, {"pk": 2851480, "translation": "NET", "book": 43, "chapter": 17, "verse": 9, "text": "I am praying on behalf of them. I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you.", "comment": "tn Grk \u201cI am asking.\u201d
tn Grk \u201cI am not asking.\u201d
tn Or \u201cbecause they are yours.\u201d"}, {"pk": 2851481, "translation": "NET", "book": 43, "chapter": 17, "verse": 10, "text": "Everything I have belongs to you, and everything you have belongs to me, and I have been glorified by them.", "comment": "tn Or \u201ceverything you have is mine.\u201d
tn Or \u201cI have been honored among them.\u201dsn The theme of glory with which Jesus began this prayer in 17:1\u20135 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7\u20138, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.
tn Grk And all things.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
tn Or \u201cEverything I have is yours.\u201d"}, {"pk": 2851482, "translation": "NET", "book": 43, "chapter": 17, "verse": 11, "text": "I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one.", "comment": "tn Or \u201cby your name.\u201d
tn Grk And I.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
tn The context indicates that this should be translated as an adversative or contrastive conjunction.
tn Or \u201cprotect them\u201d; Grk \u201ckeep them.\u201d
tn The second repetition of \u201cone\u201d is implied, and is supplied here for clarity."}, {"pk": 2851483, "translation": "NET", "book": 43, "chapter": 17, "verse": 12, "text": "When I was with them I kept them safe and watched over them in your name that you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.", "comment": "tn Or \u201cby your name.\u201d
tn Or \u201cI protected them\u201d; Grk \u201cI kept them.\u201d
tn Grk \u201cand guarded them.\u201d
tn Grk \u201cthe son of destruction\u201d (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).sn The one destined to destruction refers to Judas. Clearly in John\u2019s Gospel Judas is portrayed as a tool of Satan. He is described as \u201cthe devil\u201d in 6:70. In 13:2 Satan put into Judas\u2019 heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (\u201cthe son of destruction\u201d; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.
sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase \u201cson of destruction\u201d appears.
tn Grk And not one.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences."}, {"pk": 2851484, "translation": "NET", "book": 43, "chapter": 17, "verse": 13, "text": "But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves.", "comment": "tn Or \u201cfulfilled.\u201d
tn Grk \u201cthey may have.\u201d"}, {"pk": 2851485, "translation": "NET", "book": 43, "chapter": 17, "verse": 14, "text": "I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world.", "comment": "tn Grk \u201cbecause they are not of the world.\u201d
tn Or \u201cyour message.\u201d
tn Grk \u201cjust as I am not of the world.\u201d"}, {"pk": 2851486, "translation": "NET", "book": 43, "chapter": 17, "verse": 15, "text": "I am not asking you to take them out of the world, but that you keep them safe from the evil one.", "comment": "tn Or \u201cthat you protect them\u201d; Grk \u201cthat you keep them.\u201d
tn The phrase \u201cthe evil one\u201d is a reference to Satan. The genitive noun \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter \u03c4\u1f78 \u03c0\u03bf\u03bd\u03b7\u03c1\u03cc\u03bd (to ponhron), \u201cthat which is evil,\u201d or the masculine \u1f41 \u03c0\u03bf\u03bd\u03b7\u03c1\u03cc\u03c2 (Jo ponhro\"), \u201cthe evil one,\u201d i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13\u201314, 3:12, and 5:18\u201319 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. \u03c0\u03bf\u03bd\u03b7\u03c1\u03cc\u03c2 1.b.\u03b2 and 1.b.\u03b3."}, {"pk": 2851487, "translation": "NET", "book": 43, "chapter": 17, "verse": 16, "text": "They do not belong to the world just as I do not belong to the world.", "comment": "tn Grk \u201cjust as I am not of the world.\u201d
tn Grk \u201cthey are not of the world.\u201d This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has \u03bf\u1f50\u03ba \u03b5\u1f30\u03c3\u1f76\u03bd \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5 (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5 \u03bf\u1f50\u03ba \u03b5\u1f30\u03c3\u03af\u03bd (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation."}, {"pk": 2851488, "translation": "NET", "book": 43, "chapter": 17, "verse": 17, "text": "Set them apart in the truth; your word is truth.", "comment": "tn Or \u201cConsecrate them\u201d or \u201cSanctify them.\u201dsn The Greek word translated set\u2026apart (\u1f01\u03b3\u03b9\u03ac\u03b6\u03c9, Jagiazw) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of \u201cpracticing\u201d (Grk \u201cdoing\u201d) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse)."}, {"pk": 2851489, "translation": "NET", "book": 43, "chapter": 17, "verse": 18, "text": "Just as you sent me into the world, so I sent them into the world.", "comment": "sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned."}, {"pk": 2851490, "translation": "NET", "book": 43, "chapter": 17, "verse": 19, "text": "And I set myself apart on their behalf, so that they too may be truly set apart.", "comment": "tn Or \u201cI sanctify.\u201dsn In what sense does Jesus refer to his own \u2018sanctification\u2019 with the phrase I set myself apart? In 10:36 Jesus referred to himself as \u201cthe one whom the Father sanctified and sent into the world,\u201d which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (\u1f01\u03b3\u03b9\u03ac\u03b6\u03c9, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is \u201csetting himself apart,\u201d i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples\u2019 behalf (and of course on behalf of their successors as well).
tn Or \u201cfor their sake.\u201d
tn Or \u201cthey may be truly consecrated,\u201d or \u201cthey may be truly sanctified.\u201d"}, {"pk": 2851491, "translation": "NET", "book": 43, "chapter": 17, "verse": 20, "text": "\u201cI am not praying only on their behalf, but also on behalf of those who believe in me through their testimony,", "comment": "tn Or \u201cI do not pray.\u201d
tn Although \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03cc\u03bd\u03c4\u03c9\u03bd (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are \u201cnot of this fold\u201d (10:16), and thus Jesus\u2019 prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10\u201322).
tn Grk \u201ctheir word.\u201d"}, {"pk": 2851492, "translation": "NET", "book": 43, "chapter": 17, "verse": 21, "text": "that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me.", "comment": "tn The words \u201cI pray\u201d are repeated from the first part of v. 20 for clarity."}, {"pk": 2851493, "translation": "NET", "book": 43, "chapter": 17, "verse": 22, "text": "The glory you gave to me I have given to them, that they may be one just as we are one \u2014", "comment": "tn Grk And the glory.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences."}, {"pk": 2851494, "translation": "NET", "book": 43, "chapter": 17, "verse": 23, "text": "I in them and you in me \u2014 that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me.", "comment": "tn Or \u201ccompletely unified.\u201d"}, {"pk": 2851495, "translation": "NET", "book": 43, "chapter": 17, "verse": 24, "text": "\u201cFather, I want those you have given me to be with me where I am, so that they can see my glory that you gave me because you loved me before the creation of the world .", "comment": "tn Grk \u201cthe ones you have given me, I want these to be where I am with me.\u201d
tn Grk \u201cbefore the foundation of the world.\u201d"}, {"pk": 2851496, "translation": "NET", "book": 43, "chapter": 17, "verse": 25, "text": "Righteous Father, even if the world does not know you, I know you, and these men know that you sent me.", "comment": "tn The word \u201cmen\u201d is not in the Greek text but is implied. The translation uses the word \u201cmen\u201d here rather than a more general term like \u201cpeople\u201d because the use of the aorist verb \u1f14\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20)."}, {"pk": 2851497, "translation": "NET", "book": 43, "chapter": 17, "verse": 26, "text": "I made known your name to them, and I will continue to make it known, so that the love you have loved me with may be in them, and I may be in them.\u201d", "comment": "tn The translation \u201cwill continue to make it known\u201d is proposed by R. E. Brown (John [AB], 2:773)."}, {"pk": 2851498, "translation": "NET", "book": 43, "chapter": 18, "verse": 1, "text": "When he had said these things, Jesus went out with his disciples across the Kidron Valley. There was an orchard there, and he and his disciples went into it.", "comment": "tn Or \u201ca garden.\u201d
tn Grk \u201cthe wadi of the Kidron,\u201d or \u201cthe ravine of the Kidron\u201d (a wadi is a stream that flows only during the rainy season and is dry during the dry season).
sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31\u201317:26, including the final prayer in 17:1\u201326). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke\u2019s or John\u2019s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives."}, {"pk": 2851499, "translation": "NET", "book": 43, "chapter": 18, "verse": 2, "text": "(Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times with his disciples.)", "comment": "tn Or \u201coften.\u201d
sn This is a parenthetical note by the author."}, {"pk": 2851500, "translation": "NET", "book": 43, "chapter": 18, "verse": 3, "text": "So Judas obtained a squad of soldiers and some officers of the chief priests and Pharisees. They came to the orchard with lanterns and torches and weapons.", "comment": "tn The phrase \u201cofficers of the chief priests and Pharisees\u201d is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as \u201ctemple police\u201d according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.sn See the note on Pharisees in 1:24.
tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant \u201ctorch\u201d but by NT times it apparently meant a lamp designed to be used outdoors, so \u201clantern\u201d is a good contemporary English equivalent.sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John\u2019s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).
tn Grk \u201ca cohort.\u201d The word \u03c3\u03c0\u03b5\u1fd6\u03c1\u03b1\u03bd (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a \u03c7\u03b9\u03bb\u03af\u03b1\u03c1\u03c7\u03bf\u03c2 (ciliarco\", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that \u03c3\u03c0\u03b5\u1fd6\u03c1\u03b1\u03bd here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
tn The words \u201cto the orchard\u201d are not in the Greek text but are repeated from v. 1 for clarity."}, {"pk": 2851501, "translation": "NET", "book": 43, "chapter": 18, "verse": 4, "text": "Then Jesus, because he knew everything that was going to happen to him, came and asked them, \u201cWho are you looking for?\u201d", "comment": "tn Grk \u201cWhom do you seek?\u201d
tn Grk \u201cknowing all things that were coming upon him.\u201d"}, {"pk": 2851502, "translation": "NET", "book": 43, "chapter": 18, "verse": 5, "text": "They replied, \u201cJesus the Nazarene.\u201d He told them, \u201cI am he.\u201d (Now Judas, the one who betrayed him, was standing there with them.)", "comment": "tn Grk \u201cThey answered.\u201dsn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, \u201cJesus the Nazarene,\u201d Jesus replies \u201cI am [he].\u201d
sn This is a parenthetical note by the author. Before he states the response to Jesus\u2019 identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus\u2019 self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus\u2019 feet (18:6)."}, {"pk": 2851503, "translation": "NET", "book": 43, "chapter": 18, "verse": 6, "text": "So when Jesus said to them, \u201cI am he,\u201d they retreated and fell to the ground.", "comment": "sn When Jesus said to those who came to arrest him \u201cI am,\u201d they retreated and fell to the ground. L. Morris says that \u201cit is possible that those in front recoiled from Jesus\u2019 unexpected advance, so that they bumped those behind them, causing them to stumble and fall\u201d (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, \u201cI AM.\u201d Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, \u201cWho are you looking for?\u201d This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
tn Grk \u201cmoved back\u201d (but here a fairly rapid movement is implied).
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851504, "translation": "NET", "book": 43, "chapter": 18, "verse": 7, "text": "Then Jesus asked them again, \u201cWho are you looking for?\u201d And they said, \u201cJesus the Nazarene.\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851505, "translation": "NET", "book": 43, "chapter": 18, "verse": 8, "text": "Jesus replied, \u201cI told you that I am he. If you are looking for me, let these men go.\u201d", "comment": "sn A second time Jesus replied, \u201cI told you that I am he,\u201d identifying himself as the one they are seeking. Jesus also added, \u201cIf you are looking for me, let these men go.\u201d Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
tn Grk \u201cJesus answered.\u201d
tn Grk \u201cif you are seeking.\u201d
tn The word \u201cmen\u201d is not in the Greek text but is implied. The translation uses the word \u201cmen\u201d here rather than a more generic word like \u201cpeople\u201d because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest."}, {"pk": 2851506, "translation": "NET", "book": 43, "chapter": 18, "verse": 9, "text": "He said this to fulfill the word he had spoken, \u201cI have not lost a single one of those whom you gave me.\u201d", "comment": "tn The words \u201cHe said this\u201d are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
sn This expression is similar to John 6:39 and John 17:12.
tn Grk \u201cOf the ones whom you gave me, I did not lose one of them.\u201d The order of the clauses has been rearranged to reflect contemporary English style.sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus\u2019 own words: \u201cI have not lost a single one of those whom you gave me.\u201d Here it is Jesus\u2019 own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus\u2019 words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John\u2019s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12."}, {"pk": 2851507, "translation": "NET", "book": 43, "chapter": 18, "verse": 10, "text": "Then Simon Peter, who had a sword, pulled it out and struck the high priest\u2019s slave, cutting off his right ear. (Now the slave\u2019s name was Malchus.)", "comment": "tn See the note on the word \u201cslaves\u201d in 4:51.
sn The account of the attack on the high priest\u2019s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest\u2019s slave. John and Mark (14:47) both use the word \u1f60\u03c4\u03ac\u03c1\u03b9\u03bf\u03bd (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
sn This is a parenthetical note by the author."}, {"pk": 2851508, "translation": "NET", "book": 43, "chapter": 18, "verse": 11, "text": "But Jesus said to Peter, \u201cPut your sword back into its sheath! Am I not to drink the cup that the Father has given me?\u201d", "comment": "tn Grk \u201cThe cup that the Father has given me to drink, shall I not drink it?\u201d The order of the clauses has been rearranged to reflect contemporary English style.sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: \u201cShall I not drink the cup that the Father has given me?\u201d The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus\u2019 prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus\u2019 prayer: It is the cup of suffering which Jesus is about to undergo."}, {"pk": 2851509, "translation": "NET", "book": 43, "chapter": 18, "verse": 12, "text": "Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus and tied him up.", "comment": "tn Grk \u201ca cohort\u201d (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as \u201cchief priests and Pharisees\u201d in John 18:3.
tn Or \u201cseized.\u201d
tn Or \u201cbound him.\u201d
tn Grk \u201ctheir chiliarch\u201d (an officer in command of a thousand soldiers). In Greek the term \u03c7\u03b9\u03bb\u03af\u03b1\u03c1\u03c7\u03bf\u03c2 (ciliarco\") literally described the \u201ccommander of a thousand,\u201d but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men."}, {"pk": 2851510, "translation": "NET", "book": 43, "chapter": 18, "verse": 13, "text": "They brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.", "comment": "tn Grk \u201cup, and brought.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as \u201cMr. Ambassador\u201d or ex-presidents as \u201cMr. President.\u201d Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of \u201cpretrial hearing\u201d before being sent on to the entire Sanhedrin."}, {"pk": 2851511, "translation": "NET", "book": 43, "chapter": 18, "verse": 14, "text": "(Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.)", "comment": "sn This is a parenthetical note by the author.
tn Or \u201ccounseled.\u201d
tn Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49\u201350). See also the note on the phrase \u201cJewish leaders\u201d in v. 12."}, {"pk": 2851512, "translation": "NET", "book": 43, "chapter": 18, "verse": 15, "text": "Simon Peter and another disciple followed them as they brought Jesus to Annas. (Now the other disciple was acquainted with the high priest, and he went with Jesus into the high priest\u2019s courtyard.)", "comment": "sn This is a parenthetical note by the author.
tn Grk \u201cthat disciple.\u201dsn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23\u201326, 20:2\u201310, 21:7, and 21:20\u201323. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term \u03b3\u03bd\u03c9\u03c3\u03c4\u03cc\u03c2 (gnwstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the \u201cother disciple\u201d as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in \u201cNotes of Recent Exposition,\u201d ExpTim 25 [1913/14]: 149-50) proposed that the \u201cother disciple\u201d who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (\u201cContributions and Comments: John xviii.15,\u201d ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest\u2019s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of \u201cFishers of Men\u201d [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35\u201345 presents both of the sons of Zebedee as concerned about status and prestige. John\u2019s mother appears in the same light in Matt 20:20\u201328. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John\u2019s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.
tn The words \u201cthem as they brought Jesus to Annas\u201d are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context."}, {"pk": 2851513, "translation": "NET", "book": 43, "chapter": 18, "verse": 16, "text": "But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, and brought Peter inside.", "comment": "tn Grk \u201cspoke to the doorkeeper\u201d; her description as a slave girl is taken from the following verse. The noun \u03b8\u03c5\u03c1\u03c9\u03c1\u03cc\u03c2 (qurwro\") may be either masculine or feminine, but the article here indicates that it is feminine."}, {"pk": 2851514, "translation": "NET", "book": 43, "chapter": 18, "verse": 17, "text": "The girl who was the doorkeeper said to Peter, \u201cYou\u2019re not one of this man\u2019s disciples too, are you?\u201d He replied, \u201cI am not.\u201d", "comment": "tn Grk \u201cslave girl.\u201d Since the descriptive term \u201cslave girl\u201d was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.
tn Grk \u201cHe said.\u201d
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201care you?\u201d)."}, {"pk": 2851515, "translation": "NET", "book": 43, "chapter": 18, "verse": 18, "text": "(Now the slaves and the guards were standing around a charcoal fire they had made, warming themselves because it was cold. Peter also was standing with them, warming himself.)", "comment": "tn Grk \u201cbecause it was cold, and they were warming themselves.\u201d
sn This is a parenthetical note by the author.
tn See the note on the word \u201cslaves\u201d in 4:51.
tn That is, the \u201cguards of the chief priests\u201d as distinguished from the household slaves of Annas."}, {"pk": 2851516, "translation": "NET", "book": 43, "chapter": 18, "verse": 19, "text": "While this was happening, the high priest questioned Jesus about his disciples and about his teaching.", "comment": "sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas\u2019 character, he was more interested in Jesus\u2019 disciples than in the precise nature of Jesus\u2019 teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus\u2019 teaching.
tn The introductory phrase \u201cWhile this was happening\u201d is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader."}, {"pk": 2851517, "translation": "NET", "book": 43, "chapter": 18, "verse": 20, "text": "Jesus replied, \u201cI have spoken publicly to the world. I always taught in the synagogues and in the temple courts, where all the Jewish people assemble together. I have said nothing in secret.", "comment": "tn Grk \u201cJesus answered him.\u201d
tn Grk \u201cAnd I.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
tn Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase \u201cJewish religious leaders\u201d in v. 12.
tn Grk \u201cin the temple.\u201d
sn See the note on synagogue in 6:59."}, {"pk": 2851518, "translation": "NET", "book": 43, "chapter": 18, "verse": 21, "text": "Why do you ask me? Ask those who heard what I said. They know what I said.\u201d", "comment": "tn Grk \u201cAsk those who heard what I said to them.\u201d The words \u201cto them\u201d are not translated since they are redundant in English.
tn Grk \u201cLook, these know what I said.\u201d"}, {"pk": 2851519, "translation": "NET", "book": 43, "chapter": 18, "verse": 22, "text": "When Jesus had said this, one of the high priest\u2019s officers who stood nearby struck him on the face and said, \u201cIs that the way you answer the high priest?\u201d", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cone of the high priest\u2019s servants standing by gave Jesus a strike, saying.\u201d For the translation of \u1fe5\u03ac\u03c0\u03b9\u03c3\u03bc\u03b1 (rJapisma), see L&N 19.4."}, {"pk": 2851520, "translation": "NET", "book": 43, "chapter": 18, "verse": 23, "text": "Jesus replied, \u201cIf I have said something wrong, confirm what is wrong. But if I spoke correctly, why strike me?\u201d", "comment": "tn Or \u201csomething incorrect.\u201d
tn Grk \u201cJesus answered him.\u201d
tn Or \u201cincorrect.\u201d
tn Grk \u201ctestify.\u201d"}, {"pk": 2851521, "translation": "NET", "book": 43, "chapter": 18, "verse": 24, "text": "Then Annas sent him, still tied up, to Caiaphas the high priest.", "comment": "tn Or \u201cstill bound.\u201d
sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence."}, {"pk": 2851522, "translation": "NET", "book": 43, "chapter": 18, "verse": 25, "text": "Meanwhile Simon Peter was standing in the courtyard warming himself. They said to him, \u201cYou aren\u2019t one of his disciples too, are you?\u201d Peter denied it: \u201cI am not!\u201d", "comment": "tn The words \u201cin the courtyard\u201d are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15\u201318.
tn Grk \u201cThat one denied it and said\u201d; the referent of the pronoun (Peter) has been specified in the translation for clarity.
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201care you?\u201d)."}, {"pk": 2851523, "translation": "NET", "book": 43, "chapter": 18, "verse": 26, "text": "One of the high priest\u2019s slaves, a relative of the man whose ear Peter had cut off, said, \u201cDid I not see you in the orchard with him?\u201d", "comment": "sn This incident is recounted in v. 10.
tn See the note on the word \u201cslaves\u201d in 4:51.
tn This question, prefaced with \u03bf\u1f50\u03ba (ouk) in Greek, anticipates a positive answer.
tn Or \u201cgarden.\u201d"}, {"pk": 2851524, "translation": "NET", "book": 43, "chapter": 18, "verse": 27, "text": "Then Peter denied it again, and immediately a rooster crowed.", "comment": "tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that \u201ccockcrow\u201d is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (\u1f00\u03bb\u03b5\u03ba\u03c4\u03bf\u03c1\u03bf\u03c6\u03c9\u03bd\u03af\u03b1, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [\u00cc37vid,45 \u00cb1] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (\u1f10\u03c6\u1f7d\u03bd\u03b7\u03c3\u03b5\u03bd \u1f00\u03bb\u03ad\u03ba\u03c4\u03c9\u03c1, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.sn No indication is given of Peter\u2019s emotional state at this third denial (as in Matt 26:74 and Mark 14:71) or that he remembered that Jesus had foretold the denials (Matt 26:75, Mark 14:72 and Luke 22:61), or the bitter remorse Peter felt afterward (Matt 26:75, Mark 14:72, and Luke 22:62)."}, {"pk": 2851525, "translation": "NET", "book": 43, "chapter": 18, "verse": 28, "text": "Then they brought Jesus from Caiaphas to the Roman governor\u2019s residence. (Now it was very early morning.) They did not go into the governor\u2019s residence so they would not be ceremonially defiled, but could eat the Passover meal.", "comment": "sn This is a parenthetical note by the author.
tn Grk \u201cto the praetorium.\u201dsn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.
tn Grk \u201cAnd they.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
tn Grk \u201cinto the praetorium.\u201d"}, {"pk": 2851526, "translation": "NET", "book": 43, "chapter": 18, "verse": 29, "text": "So Pilate came outside to them and said, \u201cWhat accusation do you bring against this man?\u201d", "comment": "tn Or \u201ccharge.\u201d
sn In light of the fact that Pilate had cooperated with them in Jesus\u2019 arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate\u2019s question \u201cWhat accusation do you bring against this man,\u201d because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation."}, {"pk": 2851527, "translation": "NET", "book": 43, "chapter": 18, "verse": 30, "text": "They replied, \u201cIf this man were not a criminal, we would not have handed him over to you.\u201d", "comment": "tn Grk \u201cThey answered and said to him.\u201d
tn Grk \u201cthis one.\u201d
tn Or \u201can evildoer\u201d; Grk \u201cone doing evil.\u201d
tn Or \u201cwould not have delivered him over.\u201d"}, {"pk": 2851528, "translation": "NET", "book": 43, "chapter": 18, "verse": 31, "text": "Pilate told them, \u201cTake him yourselves and pass judgment on him according to your own law!\u201d The Jewish leaders replied, \u201cWe cannot legally put anyone to death.\u201d", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase \u201cJewish leaders\u201d in v. 12.
tn Grk \u201cThen Pilate said to them.\u201d
tn Or \u201cjudge him.\u201d For the translation \u201cpass judgment on him\u201d see R. E. Brown (John [AB], 2:848).
sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement \u201cPass judgment on him according to your own law!\u201d indicates. As far as the author is concerned, this points out who was really responsible for Jesus\u2019 death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
tn Grk \u201csaid to him.\u201d
tn Grk \u201cIt is not permitted to us to kill anyone.\u201dsn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58\u201360; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen\u2019s death may be explained as a result of \u201cmob violence\u201d rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White (Roman Society and Roman Law in the New Testament, 1-47; and \u201cThe Trial of Christ,\u201d Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John\u2019s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this."}, {"pk": 2851529, "translation": "NET", "book": 43, "chapter": 18, "verse": 32, "text": "(This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die. )", "comment": "tn Or \u201cmaking clear.\u201d
sn A reference to John 12:32.
tn The words \u201cThis happened\u201d are not in the Greek text but are implied."}, {"pk": 2851530, "translation": "NET", "book": 43, "chapter": 18, "verse": 33, "text": "So Pilate went back into the governor\u2019s residence, summoned Jesus, and asked him, \u201cAre you the king of the Jews?\u201d", "comment": "tn Grk \u201cinto the praetorium.\u201d
sn It is difficult to discern Pilate\u2019s attitude when he asked, \u201cAre you the king of the Jews?\u201d Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: \u201cSo you\u2019re the king of the Jews, are you?\u201d Others have thought the Roman governor to have been impressed by Jesus\u2019 regal disposition and dignity, and to have sincerely asked, \u201cAre you really the king of the Jews?\u201d Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues."}, {"pk": 2851531, "translation": "NET", "book": 43, "chapter": 18, "verse": 34, "text": "Jesus replied, \u201cAre you saying this on your own initiative, or have others told you about me?\u201d", "comment": "tn Grk \u201cJesus answered.\u201d
tn Grk \u201csaying this from yourself.\u201d"}, {"pk": 2851532, "translation": "NET", "book": 43, "chapter": 18, "verse": 35, "text": "Pilate answered, \u201cI am not a Jew, am I? Your own people and your chief priests handed you over to me. What have you done?\u201d", "comment": "sn Many have seen in Pilate\u2019s reply \u201cI am not a Jew, am I?\u201d the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
tn Or \u201cdelivered you over.\u201d
tn Or \u201cyour own nation.\u201d"}, {"pk": 2851533, "translation": "NET", "book": 43, "chapter": 18, "verse": 36, "text": "Jesus replied, \u201cMy kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities. But as it is, my kingdom is not from here.\u201d", "comment": "tn Or \u201cthe Jewish leaders\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase \u201cJewish leaders\u201d in v. 12. In the translation \u201cauthorities\u201d was preferred over \u201cleaders\u201d for stylistic reasons.
tn Grk \u201cnow.\u201d
tn Grk \u201cso that I may not be.\u201d
tn Or \u201cdelivered over.\u201d"}, {"pk": 2851534, "translation": "NET", "book": 43, "chapter": 18, "verse": 37, "text": "Then Pilate said, \u201cSo you are a king!\u201d Jesus replied, \u201cYou say that I am a king. For this reason I was born, and for this reason I came into the world \u2014 to testify to the truth. Everyone who belongs to the truth listens to my voice.\u201d", "comment": "tn Grk \u201csaid to him.\u201d
tn Or \u201cobeys\u201d; Grk \u201chears.\u201d"}, {"pk": 2851535, "translation": "NET", "book": 43, "chapter": 18, "verse": 38, "text": "Pilate asked, \u201cWhat is truth?\u201d When he had said this he went back outside to the Jewish leaders and announced, \u201cI find no basis for an accusation against him.", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase \u201cJewish leaders\u201d in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John\u2019s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
tn Grk \u201cPilate said.\u201d
tn Grk \u201cfind no cause.\u201d
tn Grk \u201csaid to them.\u201d
sn With his reply \u201cWhat is truth?\u201d Pilate dismissed the matter. It is not clear what Pilate\u2019s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate\u2019s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6)."}, {"pk": 2851536, "translation": "NET", "book": 43, "chapter": 18, "verse": 39, "text": "But it is your custom that I release one prisoner for you at the Passover. So do you want me to release for you the king of the Jews?\u201d", "comment": "sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.
tn The word \u201cprisoner\u201d is not in the Greek text but is implied."}, {"pk": 2851537, "translation": "NET", "book": 43, "chapter": 18, "verse": 40, "text": "Then they shouted back, \u201cNot this man, but Barabbas!\u201d (Now Barabbas was a revolutionary. )", "comment": "tn Or \u201cthey shouted again,\u201d or \u201cthey shouted in turn.\u201d On the difficulty of translating \u03c0\u03ac\u03bb\u03b9\u03bd (palin) see BDAG 753 s.v. 5. It is simplest in the context of John\u2019s Gospel to understand the phrase to mean \u201cthey shouted back\u201d as a reply to Pilate\u2019s question.
sn The name Barabbas in Aramaic means \u201cson of abba,\u201d that is, \u201cson of the father,\u201d and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, \u201cson of the father,\u201d while Jesus, who was truly the Son of the Father, was condemned to die instead.
tn Or \u201crobber.\u201d It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term \u03bb\u03b7\u03c3\u03c4\u1f75\u03c2 (lhsth\") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word \u03bb\u1fc3\u03c3\u03c4\u1f75\u03c2 was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.
sn This is a parenthetical note by the author.
tn Grk \u201cthis one.\u201d"}, {"pk": 2851538, "translation": "NET", "book": 43, "chapter": 19, "verse": 1, "text": "Then Pilate took Jesus and had him flogged severely.", "comment": "tn Or \u201chad him flogged,\u201d or (traditional), \u201cscourged him.\u201d The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. \u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9 1. states, \u201cIf J refers to the \u2018verberatio\u2019 given those condemned to death (TMommsen, R\u00f6m. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, \u03bc. vs. 1 may be equivalent to \u03c0\u03b1\u03b9\u03b4\u03b5\u03cd\u03c9 (q.v. 2b\u03b3) in Lk 23:16, 22 (for \u03bc. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).\u201dsn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate\u2019s order and scourged him. The author\u2019s choice of wording here may constitute an allusion to Isa 50:6, \u201cI gave my back to those who scourge me.\u201d Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (\u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03cc\u03c9, mastigow). People died on occasion while being flogged this way; frequently it was severe enough to rip a person\u2019s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips."}, {"pk": 2851539, "translation": "NET", "book": 43, "chapter": 19, "verse": 2, "text": "The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe.", "comment": "sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
tn Grk \u201cAnd the soldiers.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
tn Or \u201cwove.\u201d
sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus\u2019 \u201ckingship.\u201d Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the \u201cradiant corona,\u201d a type of crown portrayed on ruler\u2019s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor)."}, {"pk": 2851540, "translation": "NET", "book": 43, "chapter": 19, "verse": 3, "text": "They came up to him again and again and said, \u201cHail, king of the Jews!\u201d And they struck him repeatedly in the face.", "comment": "tn Grk \u201cAnd they.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
tn The words \u201cagain and again\u201d are implied by the (iterative) imperfect verb \u1f24\u03c1\u03c7\u03bf\u03bd\u03c4\u03bf (hrconto).
tn Or \u201cLong live the King of the Jews!\u201dsn The greeting used by the soldiers, \u201cHail, King of the Jews!\u201d, is a mockery based on the standard salutation for the Roman emperor, \u201cAve, Caesar!\u201d (\u201cHail to Caesar!\u201d).
tn The word \u201crepeatedly\u201d is implied by the (iterative) imperfect verb \u1f10\u03b4\u03b9\u03b4\u03bf\u03c3\u03b1\u03bd (edidosan)."}, {"pk": 2851541, "translation": "NET", "book": 43, "chapter": 19, "verse": 4, "text": "Again Pilate went out and said to the Jewish leaders, \u201cLook, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.\u201d", "comment": "tn Or \u201cfind no basis for an accusation\u201d; Grk \u201cfind no cause.\u201d
tn Grk \u201cto them.\u201d The words \u201cthe Jewish leaders\u201d are supplied from John 18:38 for clarity."}, {"pk": 2851542, "translation": "NET", "book": 43, "chapter": 19, "verse": 5, "text": "So Jesus came outside, wearing the crown of thorns and the purple robe. Pilate said to them, \u201cLook, here is the man!\u201d", "comment": "sn Look, here is the man! Pilate may have meant no more than something like \u201cHere is the accused!\u201d or in a contemptuous way, \u201cHere is your king!\u201d Others have taken Pilate\u2019s statement as intended to evoke pity from Jesus\u2019 accusers: \u201cLook at this poor fellow!\u201d (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate\u2019s words constituted an unconscious allusion to Zech 6:12, \u201cLook, here is the man whose name is the Branch.\u201d In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
sn See the note on the purple robe in 19:2.
tn Grk \u201cHe\u201d; the referent (Pilate) has been specified in the translation for clarity."}, {"pk": 2851543, "translation": "NET", "book": 43, "chapter": 19, "verse": 6, "text": "When the chief priests and their officers saw him, they shouted out, \u201cCrucify him! Crucify him!\u201d Pilate said, \u201cYou take him and crucify him! Certainly I find no reason for an accusation against him!\u201d", "comment": "tn The word \u201chim\u201d is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it \u201ca cruel and disgusting penalty\u201d (Against Verres 2.5.63-66 \u00a7\u00a7163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
tn Grk \u201csaid to them.\u201d The words \u201cto them\u201d are not translated because they are unnecessary in contemporary English style.
sn How are Pilate\u2019s words \u201cYou take him and crucify him\u201d to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate\u2019s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate\u2019s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
tn On this use of \u03b3\u03ac\u03c1 (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. \u03b3\u03ac\u03c1 3.
tn Or \u201cfind no basis for an accusation\u201d; Grk \u201cfind no cause.\u201d"}, {"pk": 2851544, "translation": "NET", "book": 43, "chapter": 19, "verse": 7, "text": "The Jewish leaders replied, \u201cWe have a law, and according to our law he ought to die, because he claimed to be the Son of God!\u201d", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as \u201cthe chief priests and their servants\u201d in John 19:6).
tn Grk \u201canswered him.\u201d
sn This law is not the entire Pentateuch, but Lev 24:16.
tn Grk \u201cbecause he made himself out to be the Son of God.\u201d"}, {"pk": 2851545, "translation": "NET", "book": 43, "chapter": 19, "verse": 8, "text": "When Pilate heard what they said, he was more afraid than ever,", "comment": "tn Grk \u201cbecame more afraid.\u201d
tn Grk \u201cheard this word.\u201d"}, {"pk": 2851546, "translation": "NET", "book": 43, "chapter": 19, "verse": 9, "text": "and he went back into the governor\u2019s residence and said to Jesus, \u201cWhere do you come from?\u201d But Jesus gave him no answer.", "comment": "tn Grk \u201cinto the praetorium.\u201d"}, {"pk": 2851547, "translation": "NET", "book": 43, "chapter": 19, "verse": 10, "text": "So Pilate said, \u201cDo you refuse to speak to me? Don\u2019t you know I have the authority to release you, and to crucify you?\u201d", "comment": "tn Or \u201cthe power.\u201d
tn Grk \u201csaid to him.\u201d The words \u201cto him\u201d are not translated because they are unnecessary in contemporary English style.
tn Grk \u201cknow that I have the authority to release you and the authority to crucify you.\u201d Repetition of \u201cthe authority\u201d is unnecessarily redundant English style.sn See the note on Crucify in 19:6."}, {"pk": 2851548, "translation": "NET", "book": 43, "chapter": 19, "verse": 11, "text": "Jesus replied, \u201cYou would have no authority over me at all, unless it was given to you from above. Therefore the one who handed me over to you is guilty of greater sin.\u201d", "comment": "tn Or \u201cwho delivered me over to you.\u201dsn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.
tn Or \u201cpower.\u201d
tn Grk \u201chas the greater sin\u201d (an idiom).sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin."}, {"pk": 2851549, "translation": "NET", "book": 43, "chapter": 19, "verse": 12, "text": "From this point on, Pilate tried to release him. But the Jewish leaders shouted out, \u201cIf you release this man, you are no friend of Caesar! Everyone who claims to be a king opposes Caesar!\u201d", "comment": "tn Grk \u201csought.\u201d
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as \u201cthe chief priests and their servants\u201d in John 19:6). See the note on the phrase \u201cJewish leaders\u201d in v. 7.
tn Grk \u201cwho makes himself out to be a king.\u201d
sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is \u201cunlikely\u201d that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. \u039a\u03b1\u1fd6\u03c3\u03b1\u03c1. E. Bammel (\u201c\u03c6\u03af\u03bb\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03b1\u03af\u03c3\u03b1\u03c1\u03bf\u03c2 (John 19:12),\u201d TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus \u201cwas in every case a powerful recommendation to the Emperor\u2019s friendship.\u201d Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: \u201cEveryone who makes himself to be king opposes Caesar.\u201d If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate\u2019s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate\u2019s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.
tn Grk \u201cshouted out, saying.\u201d
tn Grk \u201cthis one.\u201d"}, {"pk": 2851550, "translation": "NET", "book": 43, "chapter": 19, "verse": 13, "text": "When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called \u201cThe Stone Pavement\u201d (Gabbatha in Aramaic).", "comment": "tn Or \u201cthe judge\u2019s seat.\u201dsn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
tn Grk \u201cin Hebrew.\u201dsn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term \u039b\u03b9\u03b8\u03cc\u03c3\u03c4\u03c1\u03c9\u03c4\u03bf\u03bd (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean \u201celevated place.\u201d It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.
sn This is a parenthetical note by the author.
sn The precise location of the place called \u2018The Stone Pavement\u2019 is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however."}, {"pk": 2851551, "translation": "NET", "book": 43, "chapter": 19, "verse": 14, "text": "(Now it was the day of preparation for the Passover, about noon. ) Pilate said to the Jewish leaders, \u201cLook, here is your king!\u201d", "comment": "sn The term day of preparation (\u03c0\u03b1\u03c1\u03b1\u03c3\u03ba\u03b5\u03c5\u1f75, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
tn Grk \u201cabout the sixth hour.\u201dsn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk \u201cbetween the two evenings\u201d). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined \u201cbetween the two evenings\u201d as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.
sn This is a parenthetical note by the author.
tn Grk \u201cAnd he\u201d; the referent (Pilate) has been specified in the translation for clarity, and the conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as \u201cthe chief priests and their servants\u201d in John 19:6). See the note on the phrase \u201cJewish leaders\u201d in v. 7."}, {"pk": 2851552, "translation": "NET", "book": 43, "chapter": 19, "verse": 15, "text": "Then they shouted out, \u201cAway with him! Away with him! Crucify him!\u201d Pilate asked, \u201cShall I crucify your king?\u201d The high priests replied, \u201cWe have no king except Caesar!\u201d", "comment": "sn See the note on Crucify in 19:6.
tn Grk \u201cPilate said to them.\u201d The words \u201cto them\u201d are not translated because it is clear in English who Pilate is addressing.
tn Grk \u201cThen these.\u201d
tn The words \u201cwith him\u201d (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context."}, {"pk": 2851553, "translation": "NET", "book": 43, "chapter": 19, "verse": 16, "text": "Then Pilate handed him over to them to be crucified. So they took Jesus,", "comment": "tn Grk \u201cThen he\u201d; the referent (Pilate) has been specified in the translation for clarity.
tn Or \u201cdelivered him over.\u201d"}, {"pk": 2851554, "translation": "NET", "book": 43, "chapter": 19, "verse": 17, "text": "and carrying his own cross he went out to the place called \u201cThe Place of the Skull\u201d (called in Aramaic Golgotha).", "comment": "tn Grk \u201cin Hebrew.\u201d
tn Or \u201ccarrying the cross by himself.\u201dsn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.
sn Jesus was led out to the place called \u201cThe Place of the Skull\u201d where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek \u03ba\u03c1\u03b1\u03bd\u03af\u03bf\u03bd (kranion) is calvaria. Thus the English word \u201cCalvary\u201d is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
sn This is a parenthetical note by the author."}, {"pk": 2851555, "translation": "NET", "book": 43, "chapter": 19, "verse": 18, "text": "There they crucified him along with two others, one on each side, with Jesus in the middle.", "comment": "sn See the note on Crucify in 19:6.
tn Grk \u201cwhere they.\u201d This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.
tn Grk \u201cand with him two others.\u201d"}, {"pk": 2851556, "translation": "NET", "book": 43, "chapter": 19, "verse": 19, "text": "Pilate also had a notice written and fastened to the cross, which read: \u201cJesus the Nazarene, the king of the Jews.\u201d", "comment": "tn Grk \u201cPilate also wrote a notice and placed it on the cross.\u201d The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed \u201cover him\u201d (Jesus), and Matt 27:37 that it was placed over Jesus\u2019 head. On the basis of Matthew\u2019s statement Jesus\u2019 cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew\u2019s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus\u2019 head. The placard with Pilate\u2019s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate\u2019s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate\u2019s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.
tn Or \u201can inscription.\u201dsn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners\u2019 point of view.
tn Grk \u201cNow it was written.\u201d"}, {"pk": 2851557, "translation": "NET", "book": 43, "chapter": 19, "verse": 20, "text": "Thus many of the Jewish residents of Jerusalem read this notice, because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, Latin, and Greek.", "comment": "tn Grk \u201cin Hebrew.\u201d
tn Grk \u201cthe Jews.\u201d Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders\u201d in v. 7.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cthis inscription.\u201d"}, {"pk": 2851558, "translation": "NET", "book": 43, "chapter": 19, "verse": 21, "text": "Then the chief priests of the Jews said to Pilate, \u201cDo not write, \u2018The king of the Jews,\u2019 but rather, \u2018This man said, I am king of the Jews.\u2019\u201d", "comment": "tn Or \u201cthe Jewish chief priests.\u201d Nowhere else in the Fourth Gospel are the two expressions \u03bf\u1f31 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u1fd6\u03c2 \u03c4\u1ff6\u03bd \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd (Joi arcierei\" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as \u03bf\u1f31 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u1fd6\u03c2. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read \u1f41 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03c4\u1ff6\u03bd \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd (Jo basileu\" twn Ioudaiwn). For this reason the phrase has been translated \u201cthe chief priests of the Jews\u201d (which preserves in the translation the connection with \u201cKing of the Jews\u201d) rather than \u201cthe Jewish chief priests.\u201d"}, {"pk": 2851559, "translation": "NET", "book": 43, "chapter": 19, "verse": 22, "text": "Pilate answered, \u201cWhat I have written, I have written.\u201d"}, {"pk": 2851560, "translation": "NET", "book": 43, "chapter": 19, "verse": 23, "text": "Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained. (Now the tunic was seamless, woven from top to bottom as a single piece.)", "comment": "tn Or \u201cshirt\u201d (a long garment worn under the cloak next to the skin). The name for this garment (\u03c7\u03b9\u03c4\u1f7d\u03bd, citwn) presents some difficulty in translation. Most modern readers would not understand what a \u2018tunic\u2019 was any more than they would be familiar with a \u2018chiton.\u2019 On the other hand, attempts to find a modern equivalent are also a problem: \u201cShirt\u201d conveys the idea of a much shorter garment that covers only the upper body, and \u201cundergarment\u201d (given the styles of modern underwear) is more misleading still. \u201cTunic\u201d was therefore employed, but with a note to explain its nature.
sn See the note on Crucify in 19:6.
sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.
tn Or \u201cshirt\u201d (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.
sn This is a parenthetical note by the author."}, {"pk": 2851561, "translation": "NET", "book": 43, "chapter": 19, "verse": 24, "text": "So the soldiers said to one another, \u201cLet\u2019s not tear it, but throw dice to see who will get it.\u201d This took place to fulfill the scripture that says, \u201cThey divided my garments among them, and for my clothing they threw dice.\u201d So the soldiers did these things.", "comment": "tn Grk \u201cbut choose by lot\u201d (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, \u201cthrow dice,\u201d was chosen here because of its association with gambling.
tn Grk \u201cto see whose it will be.\u201d
tn The words \u201cThis took place\u201d are not in the Greek text but are implied.
tn Grk \u201ccast lots.\u201d See the note on \u201cthrow dice\u201d earlier in the verse.sn A quotation from Ps 22:18."}, {"pk": 2851562, "translation": "NET", "book": 43, "chapter": 19, "verse": 25, "text": "Now standing beside Jesus\u2019 cross were his mother, his mother\u2019s sister, Mary the wife of Clopas, and Mary Magdalene.", "comment": "sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother\u2019s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus\u2019 mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus\u2019 mother, her sister, Mary Clopas\u2019 wife, and Mary Magdalene). It is impossible to be certain, but when John\u2019s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus\u2019 mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus\u2019 mother, is not mentioned. It is entirely possible that the sister of Jesus\u2019 mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as \u201cthe mother of the sons of Zebedee\u201d mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman\u2019s name becomes clear; she would have been John\u2019s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel."}, {"pk": 2851563, "translation": "NET", "book": 43, "chapter": 19, "verse": 26, "text": "So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, \u201cWoman, look, here is your son!\u201d", "comment": "sn The term Woman is Jesus\u2019 normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. \u03b3\u03c5\u03bd\u1f75 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus\u2019 use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new \u201cmother-son\u201d relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple."}, {"pk": 2851564, "translation": "NET", "book": 43, "chapter": 19, "verse": 27, "text": "He then said to his disciple, \u201cLook, here is your mother!\u201d From that very time the disciple took her into his own home.", "comment": "tn Grk \u201cfrom that very hour.\u201d"}, {"pk": 2851565, "translation": "NET", "book": 43, "chapter": 19, "verse": 28, "text": "After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture), \u201cI am thirsty!\u201d", "comment": "tn Or \u201cthat already.\u201d
sn In order to fulfill (\u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03b8\u1fc7 [teleiwqh], a wordplay on the previous statement that everything was completed [\u03c4\u03b5\u03c4\u03ad\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9, tetelestai]) the scripture, he said, \u201cI am thirsty.\u201d The scripture referred to is probably Ps 69:21, \u201cThey also gave me gall for my food, and for my thirst they gave me vinegar to drink.\u201d Also suggested, however, is Ps 22:15, \u201cMy tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.\u201d Ps 22:1 reads \u201cMy God, my God, why have you forsaken me?,\u201d a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus\u2019 statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
sn A reference to Ps 69:21 or Ps 22:15.
tn Or \u201cfinished,\u201d \u201caccomplished\u201d; Grk \u201cfulfilled.\u201d"}, {"pk": 2851566, "translation": "NET", "book": 43, "chapter": 19, "verse": 29, "text": "A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth.", "comment": "sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (\u03ba\u03ac\u03bb\u03b1\u03bc\u03bf\u03c2, kalamo\", \u201creed,\u201d is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).
tn Or \u201cand brought it.\u201d
sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion."}, {"pk": 2851567, "translation": "NET", "book": 43, "chapter": 19, "verse": 30, "text": "When he had received the sour wine, Jesus said, \u201cIt is completed!\u201d Then he bowed his head and gave up his spirit.", "comment": "tn Or \u201cIt is accomplished,\u201d \u201cIt is finished,\u201d or \u201cIt is ended.\u201d See tn on John 13:1.
tn Or \u201che bowed his head and died\u201d; Grk \u201che bowed his head and gave over the spirit.\u201d
tn Grk \u201cThen when.\u201d Here \u03bf\u1f56\u03bd (oun) has not been translated for stylistic reasons."}, {"pk": 2851568, "translation": "NET", "book": 43, "chapter": 19, "verse": 31, "text": "Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath (for that Sabbath was an especially important one), the Jewish leaders asked Pilate to have the victims\u2019 legs broken and the bodies taken down.", "comment": "tn Grk \u201casked Pilate that their legs might be broken and they might be taken down.\u201d Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22\u201323 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
sn This is a parenthetical note by the author.
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders. See also the note on the phrase \u201cJewish leaders\u201d in v. 7.
tn Grk \u201casked Pilate that the legs of them might be broken.\u201d The referent of \u201cthem\u201d (the three individuals who were crucified, collectively referred to as \u201cthe victims\u201d) has been supplied in the translation for clarity.
sn To have the legs\u2026broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet."}, {"pk": 2851569, "translation": "NET", "book": 43, "chapter": 19, "verse": 32, "text": "So the soldiers came and broke the legs of the two men who had been crucified with Jesus, first the one and then the other.", "comment": "tn Grk \u201cbroke the legs of the first and of the other who had been crucified with him.\u201d
tn Grk \u201cwith him\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn See the note on Crucify in 19:6."}, {"pk": 2851570, "translation": "NET", "book": 43, "chapter": 19, "verse": 33, "text": "But when they came to Jesus and saw that he was already dead, they did not break his legs."}, {"pk": 2851571, "translation": "NET", "book": 43, "chapter": 19, "verse": 34, "text": "But one of the soldiers pierced his side with a spear, and blood and water flowed out immediately.", "comment": "sn How is the reference to the blood and water that flowed out from Jesus\u2019 side to be understood? This is probably to be connected with the statements in 1 John 5:6\u20138. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus\u2019 statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus\u2019 side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (\u03bd\u03cd\u03c3\u03c3\u03c9, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately."}, {"pk": 2851572, "translation": "NET", "book": 43, "chapter": 19, "verse": 35, "text": "And the person who saw it has testified (and his testimony is true, and he knows that he is telling the truth), so that you also may believe.", "comment": "sn A parenthetical note by the author.
tn The word \u201cit\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cand that one.\u201d"}, {"pk": 2851573, "translation": "NET", "book": 43, "chapter": 19, "verse": 36, "text": "For these things happened so that the scripture would be fulfilled, \u201cNot a bone of his will be broken.\u201d", "comment": "sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb."}, {"pk": 2851574, "translation": "NET", "book": 43, "chapter": 19, "verse": 37, "text": "And again another scripture says, \u201cThey will look on the one whom they have pierced.\u201d", "comment": "sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The \u201cSpirit of grace and of supplication\u201d is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as \u201cLord\u201d in the OT) says \u201cIn that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.\u201d The blood which flowed from Jesus\u2019 pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly \u201clooked on the one whom they have pierced\u201d as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12\u201314 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment."}, {"pk": 2851575, "translation": "NET", "book": 43, "chapter": 19, "verse": 38, "text": "After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ), asked Pilate if he could remove the body of Jesus. Pilate gave him permission, so he went and took the body away.", "comment": "tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase \u201cJewish leaders\u201d in v. 7.
tn Grk \u201ctook away his body.\u201d
tn Grk \u201cAnd Pilate.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
sn This is a parenthetical note by the author."}, {"pk": 2851576, "translation": "NET", "book": 43, "chapter": 19, "verse": 39, "text": "Nicodemus, the man who had previously come to Jesus at night, accompanied Joseph, carrying a mixture of myrrh and aloes weighing about seventy-five pounds.", "comment": "tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201ccame\u201d; the words \u201caccompanied Joseph\u201d are not in the Greek text but are supplied for clarity.
sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.
sn The Roman pound (\u03bb\u03af\u03c4\u03c1\u03b1, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.
sn See John 3:1\u201321."}, {"pk": 2851577, "translation": "NET", "book": 43, "chapter": 19, "verse": 40, "text": "Then they took Jesus\u2019 body and wrapped it, with the aromatic spices, in strips of linen cloth according to Jewish burial customs.", "comment": "tn Grk \u201ccloth as is the custom of the Jews to prepare for burial.\u201d
tn On this term see BDAG 140-41 s.v. \u1f04\u03c1\u03c9\u03bc\u03b1. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
tn The Fourth Gospel uses \u1f40\u03b8\u03bf\u03bd\u03af\u03bf\u03b9\u03c2 (oqonioi\") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a \u03c3\u03b9\u03bd\u03b4\u1f7d\u03bd (sindwn), a large single piece of linen cloth. If one understands \u1f40\u03b8\u03bf\u03bd\u03af\u03bf\u03b9\u03c2 to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF \u00a7111.3), so there may not be any difference."}, {"pk": 2851578, "translation": "NET", "book": 43, "chapter": 19, "verse": 41, "text": "Now at the place where Jesus was crucified there was a garden, and in the garden was a new tomb where no one had yet been buried.", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Or \u201can orchard.\u201d
tn Or \u201corchard.\u201d
tn Grk \u201cbeen placed.\u201d
sn See the note on Crucify in 19:6."}, {"pk": 2851579, "translation": "NET", "book": 43, "chapter": 19, "verse": 42, "text": "And so, because it was the Jewish day of preparation and the tomb was nearby, they placed Jesus\u2019 body there.", "comment": "sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.
sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath."}, {"pk": 2851580, "translation": "NET", "book": 43, "chapter": 20, "verse": 1, "text": "Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance.", "comment": "sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
tn Grk \u201cfrom the tomb.\u201d
sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus\u2019 followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author\u2019s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary\u2019s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts."}, {"pk": 2851581, "translation": "NET", "book": 43, "chapter": 20, "verse": 2, "text": "So she went running to Simon Peter and the other disciple whom Jesus loved and told them, \u201cThey have taken the Lord from the tomb, and we don\u2019t know where they have put him!\u201d", "comment": "tn Grk \u201cSo she ran and came.\u201d"}, {"pk": 2851582, "translation": "NET", "book": 43, "chapter": 20, "verse": 3, "text": "Then Peter and the other disciple set out to go to the tomb.", "comment": "tn Grk \u201cwent out and were coming to the tomb.\u201d"}, {"pk": 2851583, "translation": "NET", "book": 43, "chapter": 20, "verse": 4, "text": "The two were running together, but the other disciple ran faster than Peter and reached the tomb first.", "comment": "tn Grk \u201cand came first to the tomb.\u201d
sn The other disciple (the \u2018beloved disciple\u2019) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John\u2019s age, nor is age always directly correlated with running speed."}, {"pk": 2851584, "translation": "NET", "book": 43, "chapter": 20, "verse": 5, "text": "He bent down and saw the strips of linen cloth lying there, but he did not go in.", "comment": "sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated \u201clying on the ground,\u201d but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside."}, {"pk": 2851585, "translation": "NET", "book": 43, "chapter": 20, "verse": 6, "text": "Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there,", "comment": "tn Grk \u201cAnd he saw.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences."}, {"pk": 2851586, "translation": "NET", "book": 43, "chapter": 20, "verse": 7, "text": "and the face cloth, which had been around Jesus\u2019 head, not lying with the strips of linen cloth but rolled up in a place by itself.", "comment": "sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus\u2019 burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus\u2019 burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.
sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition \u03bc\u03b5\u03c4\u03ac (meta, which normally means \u201cwith\u201d) is said to mean \u201clike\u201d so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8\u201310). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion."}, {"pk": 2851587, "translation": "NET", "book": 43, "chapter": 20, "verse": 8, "text": "Then the other disciple, who had reached the tomb first, came in, and he saw and believed.", "comment": "sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene\u2019s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural \u201cthey\u201d in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus\u2019 resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead."}, {"pk": 2851588, "translation": "NET", "book": 43, "chapter": 20, "verse": 9, "text": "(For they did not yet understand the scripture that Jesus must rise from the dead.)", "comment": "sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10\u201312 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of \u201cthe third day.\u201d Beyond this it is not possible to be more specific.
tn Or \u201cyet know.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851589, "translation": "NET", "book": 43, "chapter": 20, "verse": 10, "text": "So the disciples went back to their homes."}, {"pk": 2851590, "translation": "NET", "book": 43, "chapter": 20, "verse": 11, "text": "But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb."}, {"pk": 2851591, "translation": "NET", "book": 43, "chapter": 20, "verse": 12, "text": "And she saw two angels in white sitting where Jesus\u2019 body had been lying, one at the head and one at the feet."}, {"pk": 2851592, "translation": "NET", "book": 43, "chapter": 20, "verse": 13, "text": "They said to her, \u201cWoman, why are you weeping?\u201d Mary replied, \u201cThey have taken my Lord away, and I do not know where they have put him!\u201d", "comment": "sn Woman was a polite form of address (see BDAG 208-9 s.v. \u03b3\u03c5\u03bd\u1f75 1), similar to \u201cMadam\u201d or \u201cMa\u2019am\u201d used in English in different regions. This occurs again in v. 15.
tn Grk \u201cShe said to them.\u201d
tn The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here."}, {"pk": 2851593, "translation": "NET", "book": 43, "chapter": 20, "verse": 14, "text": "When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.", "comment": "tn The word \u201cthere\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context."}, {"pk": 2851594, "translation": "NET", "book": 43, "chapter": 20, "verse": 15, "text": "Jesus said to her, \u201cWoman, why are you weeping? Who are you looking for?\u201d Because she thought he was the gardener, she said to him, \u201cSir, if you have carried him away, tell me where you have put him, and I will take him.\u201d", "comment": "tn Grk \u201cthat one\u201d (referring to Mary Magdalene)."}, {"pk": 2851595, "translation": "NET", "book": 43, "chapter": 20, "verse": 16, "text": "Jesus said to her, \u201cMary.\u201d She turned and said to him in Aramaic, \u201cRabboni\u201d (which means Teacher).", "comment": "tn Grk \u201cThat one.\u201d
tn Grk \u201cin Hebrew.\u201d
sn The Aramaic Rabboni means \u201cmy teacher\u201d (a title of respect).
sn This is a parenthetical note by the author."}, {"pk": 2851596, "translation": "NET", "book": 43, "chapter": 20, "verse": 17, "text": "Jesus replied, \u201cDo not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, \u2018I am ascending to my Father and your Father, to my God and your God.\u2019\u201d", "comment": "tn Grk \u201cJesus said to her.\u201d"}, {"pk": 2851597, "translation": "NET", "book": 43, "chapter": 20, "verse": 18, "text": "Mary Magdalene came and informed the disciples, \u201cI have seen the Lord!\u201d And she told them what Jesus had said to her.", "comment": "tn The words \u201cshe told them\u201d are repeated from the first part of the same verse to improve clarity.
tn Grk \u201cthe things.\u201d
tn Grk \u201che\u201d; the referent (Jesus) is specified in the translation for clarity.
tn The first part of Mary\u2019s statement, introduced by \u1f45\u03c4\u03b9 (Joti), is direct discourse (\u1f11\u1f7d\u03c1\u03b1\u03ba\u03b1 \u03c4\u1f78\u03bd \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd, Jewraka ton kurion), while the second clause switches to indirect discourse (\u03ba\u03b1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b5\u1f36\u03c0\u03b5\u03bd \u03b1\u1f50\u03c4\u1fc7, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement."}, {"pk": 2851598, "translation": "NET", "book": 43, "chapter": 20, "verse": 19, "text": "On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders. Jesus came and stood among them and said to them, \u201cPeace be with you.\u201d", "comment": "tn Although the words \u201chad gathered together\u201d are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.
tn Grk \u201cthe doors were shut\u201d; \u201clocked\u201d conveys a more appropriate idea for the modern English reader.sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.
tn Grk \u201cwhere they were.\u201d
tn Or \u201cthe Jewish authorities\u201d; Grk \u201cthe Jews.\u201d In NT usage the term \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, \u201c\u2018The Jews\u2019 in the Gospel of John,\u201d BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders."}, {"pk": 2851599, "translation": "NET", "book": 43, "chapter": 20, "verse": 20, "text": "When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord.", "comment": "sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary\u2019s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus\u2019 words to the disciples in the Farewell Discourse (16:20\u201322) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again."}, {"pk": 2851600, "translation": "NET", "book": 43, "chapter": 20, "verse": 21, "text": "So Jesus said to them again, \u201cPeace be with you. Just as the Father has sent me, I also send you.\u201d"}, {"pk": 2851601, "translation": "NET", "book": 43, "chapter": 20, "verse": 22, "text": "And after he said this, he breathed on them and said, \u201cReceive the Holy Spirit.", "comment": "sn He breathed on them and said, \u201cReceive the Holy Spirit.\u201d The use of the Greek verb breathed on (\u1f10\u03bc\u03c6\u03c5\u03c3\u03ac\u03c9, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where \u201cthe Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.\u201d This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3\u201310). Furthermore there is the imagery of Ezek 37:1\u201314, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the \u201cwind-breath-Spirit\u201d to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, \u201cI will put my Spirit within you, and you will come to life, and I will place you in your own land.\u201d In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel\u2019s prophecy, much as Peter made use of the prophecy of Joel 2:28\u201332 in his sermon on the day of Pentecost as recorded in Acts 2:17\u201321. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38\u201339, which states, \u201cJust as the scripture says, \u2018Out from within him will flow rivers of living water.\u2019 (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.\u201d) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31\u201333). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38\u201339). The giving of power would occur later, on the day of Pentecost \u2013 power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God\u2019s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)
tn Grk \u201csaid to them.\u201d"}, {"pk": 2851602, "translation": "NET", "book": 43, "chapter": 20, "verse": 23, "text": "If you forgive anyone\u2019s sins, they are forgiven; if you retain anyone\u2019s sins, they are retained.\u201d", "comment": "tn Grk \u201cthey are forgiven to them.\u201d The words \u201cto them\u201d are unnecessary in English and somewhat redundant.
sn The statement by Jesus about forgive or retaining anyone\u2019s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the \u201cpower\u201d of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1\u20134, and 17:18)."}, {"pk": 2851603, "translation": "NET", "book": 43, "chapter": 20, "verse": 24, "text": "Now Thomas (called Didymus), one of the twelve, was not with them when Jesus came.", "comment": "sn This is a parenthetical note by the author; Didymus means \u201cthe twin\u201d in Greek."}, {"pk": 2851604, "translation": "NET", "book": 43, "chapter": 20, "verse": 25, "text": "The other disciples told him, \u201cWe have seen the Lord!\u201d But he replied, \u201cUnless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!\u201d", "comment": "tn Grk \u201cbut he said to them.\u201d
tn Or \u201cmarks.\u201d
tn The word \u201cit\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of \u201cit\u201d here as direct object of the verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03c9 (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to \u201cbelieve in\u201d Jesus, or \u201cbelieve Jesus to be the Christ.\u201d The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28)."}, {"pk": 2851605, "translation": "NET", "book": 43, "chapter": 20, "verse": 26, "text": "Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, \u201cPeace be with you!\u201d", "comment": "tn Grk \u201cwere inside\u201d; the word \u201ctogether\u201d is implied.
tn Grk \u201cthe doors were shut\u201d; \u201clocked\u201d conveys a more appropriate idea for the modern English reader.sn See the note on the phrase locked the doors in 20:19."}, {"pk": 2851606, "translation": "NET", "book": 43, "chapter": 20, "verse": 27, "text": "Then he said to Thomas, \u201cPut your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe.\u201d", "comment": "tn Grk \u201csee.\u201d The Greek verb \u1f34\u03b4\u03b5 (ide) is often used like its cognate \u1f30\u03b4\u03bf\u03cd (idou) in Hellenistic Greek (which is \u201cused to emphasize the \u2026importance of someth.\u201d [BDAG 468 s.v. \u1f30\u03b4\u03bf\u03cd 1.b.\u03b5]).
tn Or \u201creach out\u201d or \u201cput.\u201d
tn The word \u201cit\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cand do not be unbelieving, but believing.\u201d
tn Or \u201cExtend\u201d or \u201cReach out.\u201d The translation \u201cput\u201d or \u201creach out\u201d for \u03c6\u03ad\u03c1\u03c9 (ferw) here is given in BDAG 1052 s.v. 4."}, {"pk": 2851607, "translation": "NET", "book": 43, "chapter": 20, "verse": 28, "text": "Thomas replied to him, \u201cMy Lord and my God!\u201d", "comment": "tn Grk \u201canswered and said to him.\u201d
sn Should Thomas\u2019 exclamation be understood as two subjects with the rest of the sentence omitted (\u201cMy Lord and my God has truly risen from the dead\u201d), as predicate nominatives (\u201cYou are my Lord and my God\u201d), or as vocatives (\u201cMy Lord and my God!\u201d)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas\u2019 statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas\u2019 statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus\u2019 person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, \u201cMy Lord and my God,\u201d and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: \u201cWhen you lift up the Son of Man, then you will know that I am he\u201d (Grk \u201cI am\u201d). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 [kurios], used by the LXX to translate Yahweh) and God (\u03b8\u03b5\u03cc\u03c2 [qeos], used by the LXX to translate Elohim)."}, {"pk": 2851608, "translation": "NET", "book": 43, "chapter": 20, "verse": 29, "text": "Jesus said to him, \u201cHave you believed because you have seen me? Blessed are the people who have not seen and yet have believed.\u201d", "comment": "tn Grk \u201care those.\u201d
tn Some translations treat \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (pisteusante\") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: \u201cand yet believe\u201d (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8)."}, {"pk": 2851609, "translation": "NET", "book": 43, "chapter": 20, "verse": 30, "text": "Now Jesus performed many other miraculous signs in the presence of the disciples, which are not recorded in this book.", "comment": "tn Or \u201cdid.\u201d
sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.
tn Grk \u201care not written.\u201d
tc \u2021 Although most mss, including several important ones (\u00cc66 \u05d0 C D L W \u0398 \u03a8 \u00cb1,13 33 \u00cf lat), read \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) after \u03c4\u1ff6\u03bd \u03bc\u03b1\u03b8\u03b7\u03c4\u1ff6\u03bd (twn maqhtwn, \u201cthe disciples\u201d), the pronoun is lacking in A B K \u0394 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of \u201chis\u201d to \u201cdisciples\u201d is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA27 puts the pronoun in brackets, indicating doubts as to its authenticity."}, {"pk": 2851610, "translation": "NET", "book": 43, "chapter": 20, "verse": 31, "text": "But these are recorded so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.", "comment": "tn Grk \u201care written.\u201d
tn Or \u201cJesus is the Messiah\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed\u201d).sn See the note on Christ in 1:20.
sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus\u2019 prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas\u2019 experience in 20:27\u201328 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus\u2019 feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus\u2019 own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
tn Grk \u201cthese things.\u201d
tc \u2021 A difficult textual variant is present at this point in the Greek text. Some mss (\u00cc66vid \u05d0* B \u0398 0250 pc) read the present subjunctive \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03b7\u03c4\u03b5 (pisteuhte) after \u1f35\u03bd\u03b1 (Jina; thus NEB text, \u201cthat you may hold the faith\u201d) while others (\u05d02 A C D L W \u03a8 \u00cb1,13 33 \u00cf) read the aorist subjunctive \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b7\u03c4\u03b5 (pisteushte) after \u1f35\u03bd\u03b1 (cf. NEB margin, \u201cthat you may come to believe\u201d). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John\u2019s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA27 puts the aorist\u2019s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220)."}, {"pk": 2851611, "translation": "NET", "book": 43, "chapter": 21, "verse": 1, "text": "After this Jesus revealed himself again to the disciples by the Sea of Tiberias. Now this is how he did so.", "comment": "tn The time reference indicated by \u03bc\u03b5\u03c4\u1f70 \u03c4\u03b1\u1fe6\u03c4\u03b1 (meta tauta) is indefinite, in comparison with the specific \u201cafter eight days\u201d (\u03bc\u03b5\u03b8\u1fbf \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 \u1f40\u03ba\u03c4\u1f7d, meq\u2019 Jhmera\" oktw) between the two postresurrection appearances of Jesus in 20:26.
sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).
tn Grk \u201chow he revealed himself.\u201d"}, {"pk": 2851612, "translation": "NET", "book": 43, "chapter": 21, "verse": 2, "text": "Simon Peter, Thomas (called Didymus), Nathanael (who was from Cana in Galilee), the sons of Zebedee, and two other disciples of his were together.", "comment": "map For location see Map1-C3; Map2-D2; Map3-C5.
sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7\u20138 and 12:22.
sn The sons of Zebedee were James and John.
sn Didymus means \u201cthe twin\u201d in Greek.
tn Grk \u201cand Nathanael.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
tn Grk \u201cand the sons.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
tn Grk \u201cand Thomas.\u201d The conjunction \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series."}, {"pk": 2851613, "translation": "NET", "book": 43, "chapter": 21, "verse": 3, "text": "Simon Peter told them, \u201cI am going fishing.\u201d \u201cWe will go with you,\u201d they replied. They went out and got into the boat, but that night they caught nothing.", "comment": "tn Grk \u201cthey said to him.\u201d"}, {"pk": 2851614, "translation": "NET", "book": 43, "chapter": 21, "verse": 4, "text": "When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus."}, {"pk": 2851615, "translation": "NET", "book": 43, "chapter": 21, "verse": 5, "text": "So Jesus said to them, \u201cChildren, you don\u2019t have any fish, do you?\u201d They replied, \u201cNo.\u201d", "comment": "tn The word \u03c0\u03c1\u03bf\u03c3\u03c6\u03ac\u03b3\u03b9\u03bf\u03bd (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of \u1f44\u03c8\u03bf\u03bd (oyon), \u201cfish.\u201d Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.
tn Grk \u201cThey answered him.\u201d
tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201cdo you?\u201d)."}, {"pk": 2851616, "translation": "NET", "book": 43, "chapter": 21, "verse": 6, "text": "He told them, \u201cThrow your net on the right side of the boat, and you will find some.\u201d So they threw the net, and were not able to pull it in because of the large number of fish.", "comment": "tn The word \u201csome\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
tn The words \u201cthe net\u201d are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context."}, {"pk": 2851617, "translation": "NET", "book": 43, "chapter": 21, "verse": 7, "text": "Then the disciple whom Jesus loved said to Peter, \u201cIt is the Lord!\u201d So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), and plunged into the sea.", "comment": "tn Grk \u201cthe disciple, that one whom.\u201d
tn Grk \u201cthrew himself.\u201d
tn Grk \u201cfor he was naked.\u201d Peter\u2019s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word \u03b3\u03c5\u03bc\u03bd\u03cc\u03c2 (gumnos, usually translated \u201cnaked\u201d) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean \u201cstripped for work\u201d here (cf. NASB, NLT), that is, with one\u2019s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, \u201cfor he was lightly clad\u201d). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown\u2019s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (\u03b4\u03b9\u03b1\u03b6\u1f7d\u03bd\u03bd\u03c5\u03bc\u03b9, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4\u20135 of Jesus tying the towel around himself). The statement that Peter was \u201cnaked\u201d could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off \u2013 he had nothing on underneath it and so could not remove it.sn This is a parenthetical note by the author.
sn On the disciple whom Jesus loved see 13:23\u201326."}, {"pk": 2851618, "translation": "NET", "book": 43, "chapter": 21, "verse": 8, "text": "Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards.", "comment": "tn Or \u201cabout a hundred meters\u201d; Grk \u201cabout two hundred cubits.\u201d According to BDAG 812 s.v., a \u03c0\u1fc6\u03c7\u03c5\u03c2 (phcu\") was about 18 inches or.462 meters, so two hundred \u03c0\u03b7\u03c7\u1ff6\u03bd (phcwn) would be about 100 yards (92.4 meters)."}, {"pk": 2851619, "translation": "NET", "book": 43, "chapter": 21, "verse": 9, "text": "When they got out on the beach, they saw a charcoal fire ready with a fish placed on it, and bread.", "comment": "tn Grk \u201cplaced,\u201d \u201claid.\u201d
tn The words \u201con the beach\u201d are not in the Greek text but are implied."}, {"pk": 2851620, "translation": "NET", "book": 43, "chapter": 21, "verse": 10, "text": "Jesus said, \u201cBring some of the fish you have just now caught.\u201d", "comment": "tn Grk \u201csaid to them.\u201d"}, {"pk": 2851621, "translation": "NET", "book": 43, "chapter": 21, "verse": 11, "text": "So Simon Peter went aboard and pulled the net to shore. It was full of large fish, one hundred fifty-three, but although there were so many, the net was not torn.", "comment": "sn Here the author makes two further points about the catch of fish: (1) there were one hundred fifty-three large fish in the net, and (2) even with so many, the net was not torn. Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown (John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus\u2019 public ministry (2:6).
tn The words \u201cIt was\u201d are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words \u201cIt was\u201d had to be supplied."}, {"pk": 2851622, "translation": "NET", "book": 43, "chapter": 21, "verse": 12, "text": "\u201cCome, have breakfast,\u201d Jesus said. But none of the disciples dared to ask him, \u201cWho are you?\u201d because they knew it was the Lord.", "comment": "tn Grk \u201csaid to them.\u201d The words \u201cto them\u201d are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English."}, {"pk": 2851623, "translation": "NET", "book": 43, "chapter": 21, "verse": 13, "text": "Jesus came and took the bread and gave it to them, and did the same with the fish."}, {"pk": 2851624, "translation": "NET", "book": 43, "chapter": 21, "verse": 14, "text": "This was now the third time Jesus was revealed to the disciples after he was raised from the dead."}, {"pk": 2851625, "translation": "NET", "book": 43, "chapter": 21, "verse": 15, "text": "Then when they had finished breakfast, Jesus said to Simon Peter, \u201cSimon, son of John, do you love me more than these do?\u201d He replied, \u201cYes, Lord, you know I love you.\u201d Jesus told him, \u201cFeed my lambs.\u201d", "comment": "tc The majority of mss (A C2 \u0398 \u03a8 \u00cb1,13 33 \u00cf sy) read \u201cSimon, the son of Jonah\u201d here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading \u201cSimon, son of John\u201d is better attested, being found in \u05d01 (\u05d0* only has \u201cSimon\u201d without mention of his father) B C* D L W lat co.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Is there a significant difference in meaning between the two words for love used in the passage, \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 and \u03c6\u03b9\u03bb\u03ad\u03c9 (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 and \u03c6\u03b9\u03bb\u03ad\u03c9 in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 and \u03c6\u03b9\u03bb\u03ad\u03c9 in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God\u2019s love for man (3:16, 16:27); of the Father\u2019s love for the Son (3:35, 5:20); of Jesus\u2019 love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 and \u03c6\u03b9\u03bb\u03ad\u03c9 are used to translate the same Hebrew word for love, although \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15\u201317 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter\u2019s answers to the questions asked with \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 are \u2018yes\u2019 even though he answers using the verb \u03c6\u03b9\u03bb\u03ad\u03c9. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 and \u03c6\u03b9\u03bb\u03ad\u03c9 in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.
tn Grk \u201cHe said to him.\u201d
tn To whom (or what) does \u201cthese\u201d (\u03c4\u03bf\u03cd\u03c4\u03c9\u03bd, toutwn) refer? Three possibilities are suggested: (1) \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd should be understood as neuter, \u201cthese things,\u201d referring to the boats, nets, and fishing gear nearby. In light of Peter\u2019s statement in 21:3, \u201cI am going fishing,\u201d some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter\u2019s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd refers to the other disciples, meaning \u201cDo you love me more than you love these other disciples?\u201d The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd refers to the other disciples, meaning \u201cDo you love me more than these other disciples do?\u201d It seems likely that there is some irony here: Peter had boasted in 13:37, \u201cI will lay down my life for you,\u201d and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (\u201cEven if they all fall away, I will not,\u201d Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like \u201cNow, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?\u201d The addition of the auxiliary verb \u201cdo\u201d in the translation is used to suggest to the English reader the third interpretation, which is the preferred one."}, {"pk": 2851626, "translation": "NET", "book": 43, "chapter": 21, "verse": 16, "text": "Jesus said a second time, \u201cSimon, son of John, do you love me?\u201d He replied, \u201cYes, Lord, you know I love you.\u201d Jesus told him, \u201cShepherd my sheep.\u201d", "comment": "tn Grk \u201csaid again.\u201d The word \u201cagain\u201d (when used in connection with the phrase \u201ca second time\u201d) is redundant and has not been translated.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cHe said to him.\u201d
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851627, "translation": "NET", "book": 43, "chapter": 21, "verse": 17, "text": "Jesus said a third time, \u201cSimon, son of John, do you love me?\u201d Peter was distressed that Jesus asked him a third time, \u201cDo you love me?\u201d and said, \u201cLord, you know everything. You know that I love you.\u201d Jesus replied, \u201cFeed my sheep.", "comment": "tn Grk \u201csaid to.\u201d
tc \u2021 Most witnesses, especially later ones (A \u0398 \u03a8 \u00cb13 \u00cf), read \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Jo Ihsou\", \u201cJesus\u201d) here, while B C have \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 without the article and \u05d0 D W \u00cb1 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, \u201cJesus\u201d is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity\u2019s sake, while other witnesses added the article as well. The omission of \u1f41 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 thus seems most likely to be authentic. NA27 includes the words in brackets, indicating some doubts as to their authenticity.tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cJesus said to him.\u201d
tn Grk \u201csaid to him.\u201d The words \u201cto him\u201d are clear from the context and slightly redundant in English.
tn Or \u201cwas sad.\u201d
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cHe\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Grk \u201cand said to him.\u201d The words \u201cto him\u201d are clear from the context and slightly redundant in English."}, {"pk": 2851628, "translation": "NET", "book": 43, "chapter": 21, "verse": 18, "text": "I tell you the solemn truth, when you were young, you tied your clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up and bring you where you do not want to go.\u201d", "comment": "tn Grk \u201cothers will gird you.\u201d
tn Or \u201cyou girded yourself.\u201d
tn Grk \u201cTruly, truly, I say to you.\u201d"}, {"pk": 2851629, "translation": "NET", "book": 43, "chapter": 21, "verse": 19, "text": "(Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.) After he said this, Jesus told Peter, \u201cFollow me.\u201d", "comment": "sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus\u2019 own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner\u2019s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).
tn Grk \u201che\u201d; the referent (Peter) has been specified in the translation for clarity.
tn Grk \u201cAfter he said this, he said to him\u201d; the referents (first Jesus, second Peter) have been specified in the translation for clarity.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851630, "translation": "NET", "book": 43, "chapter": 21, "verse": 20, "text": "Peter turned around and saw the disciple whom Jesus loved following them. (This was the disciple who had leaned back against Jesus\u2019 chest at the meal and asked, \u201cLord, who is the one who is going to betray you?\u201d)", "comment": "tn Grk \u201chis\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The word \u201cthem\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
tn The words \u201cThis was the disciple\u201d are not in the Greek text, but are supplied for clarity.
tn Grk \u201cand said.\u201d
sn This is a parenthetical note by the author."}, {"pk": 2851631, "translation": "NET", "book": 43, "chapter": 21, "verse": 21, "text": "So when Peter saw him, he asked Jesus, \u201cLord, what about him?\u201d", "comment": "tn Grk \u201csaw this one.\u201d"}, {"pk": 2851632, "translation": "NET", "book": 43, "chapter": 21, "verse": 22, "text": "Jesus replied, \u201cIf I want him to live until I come back, what concern is that of yours? You follow me!\u201d", "comment": "tn Grk \u201cto stay\u201d or \u201cto remain\u201d; but since longevity is the issue in the context, \u201cto live\u201d conveys the idea more clearly.
tn The word \u201cback\u201d is supplied to clarify the meaning.
tn Grk \u201cJesus said to him.\u201d"}, {"pk": 2851633, "translation": "NET", "book": 43, "chapter": 21, "verse": 23, "text": "So the saying circulated among the brothers and sisters that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, \u201cIf I want him to live until I come back, what concern is that of yours?\u201d", "comment": "tn Grk \u201cthe brothers,\u201d but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).
tn The word \u201cback\u201d is supplied to clarify the meaning.
tn Grk \u201cwent out.\u201d
tn Grk \u201cto stay\u201d or \u201cto remain\u201d; but since longevity is the issue in the context, \u201cto live\u201d conveys the idea more clearly."}, {"pk": 2851634, "translation": "NET", "book": 43, "chapter": 21, "verse": 24, "text": "This is the disciple who testifies about these things and has written these things, and we know that his testimony is true."}, {"pk": 2851635, "translation": "NET", "book": 43, "chapter": 21, "verse": 25, "text": "There are many other things that Jesus did. If every one of them were written down, I suppose the whole world would not have room for the books that would be written.", "comment": "tc Although the majority of mss (C2 \u0398 \u03a8 \u00cb13 \u00cf lat) conclude this Gospel with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (\u05d0 A B C*,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, \u201cthe whole world would not have room for the books that would be written.\u201d This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9\u201312). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.
tn Grk \u201cwritten\u201d; the word \u201cdown\u201d is supplied in keeping with contemporary English idiom.
tn Grk \u201cthe world itself.\u201d"}, {"pk": 2851636, "translation": "NET", "book": 44, "chapter": 1, "verse": 1, "text": "I wrote the former account, Theophilus, about all that Jesus began to do and teach", "comment": "tn Or \u201cfirst.\u201d The translation \u201cformer\u201d is preferred because \u201cfirst\u201d could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term \u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2 (prwtos) does not necessarily mean \u201cfirst\u201d in an absolute sense, but can refer to the first in a set or series. That is what is intended here \u2013 the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
tn Or \u201cproduced,\u201d Grk \u201cmade.\u201d
tn The Greek word \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) is sometimes translated \u201cbook\u201d (NRSV, NIV) or \u201ctreatise\u201d (KJV). A formal, systematic treatment of a subject is implied, but the word \u201cbook\u201d may be too specific and slightly misleading to the modern reader, so \u201caccount\u201d has been used.sn The former account refers to the Gospel of Luke, which was \u201cvolume one\u201d of the two-volume work Luke-Acts.
tn Grk \u201cO Theophilus,\u201d but the usage of the vocative in Acts with \u1f66 (w) is unemphatic, following more the classical idiom (see ExSyn 69)."}, {"pk": 2851637, "translation": "NET", "book": 44, "chapter": 1, "verse": 2, "text": "until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen.", "comment": "tn The words \u201cto heaven\u201d are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words \u201cto heaven\u201d after \u201ctaken up\u201d to specify the destination explicitly mentioned later in 1:11.
tn Or \u201ccommands.\u201d Although some modern translations render \u1f10\u03bd\u03c4\u03b5\u03b9\u03bb\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (enteilameno\") as \u201cinstructions\u201d (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like \u201corders\u201d conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (\u201ctaken up\u201d).
tn Or \u201cthrough.\u201d"}, {"pk": 2851638, "translation": "NET", "book": 44, "chapter": 1, "verse": 3, "text": "To the same apostles also, after his suffering, he presented himself alive with many convincing proofs. He was seen by them over a forty-day period and spoke about matters concerning the kingdom of God.", "comment": "tn Grk \u201cto them\u201d; the referent (the apostles) has been specified in the translation for clarity.
tn Grk \u201cduring forty days.\u201d The phrase \u201cover a forty-day period\u201d is used rather than \u201cduring forty days\u201d because (as the other NT accounts of Jesus\u2019 appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
sn After his suffering is a reference to Jesus\u2019 crucifixion and the abuse which preceded it."}, {"pk": 2851639, "translation": "NET", "book": 44, "chapter": 1, "verse": 4, "text": "While he was with them, he declared, \u201cDo not leave Jerusalem, but wait there for what my Father promised, which you heard about from me.", "comment": "tn The word \u201cthere\u201d is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
tn Or \u201cWhile he was assembling with them,\u201d or \u201cwhile he was sharing a meal with them.\u201d There are three basic options for translating the verb \u03c3\u03c5\u03bd\u03b1\u03bb\u03af\u03b6\u03c9 (sunalizw): (1) \u201cEat (salt) with, share a meal with\u201d; (2) \u201cbring together, assemble\u201d; (3) \u201cspend the night with, stay with\u201d (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of \u03c3\u03c5\u03bd\u03b1\u03c5\u03bb\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (sunaulizomeno\"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
tn Grk \u201cordered them\u201d; the command \u201cDo not leave\u201d is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cthe,\u201d with the article used as a possessive pronoun (ExSyn 215).
tn Grk \u201cfor the promise of the Father.\u201d Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
tn Grk \u201cWhile he was with them, he ordered them not to leave Jerusalem, but to wait there for \u2018what my Father promised, which you heard about from me.\u2019\u201d This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation."}, {"pk": 2851640, "translation": "NET", "book": 44, "chapter": 1, "verse": 5, "text": "For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.\u201d", "comment": "tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
tn The pronoun is plural in Greek."}, {"pk": 2851641, "translation": "NET", "book": 44, "chapter": 1, "verse": 6, "text": "So when they had gathered together, they began to ask him, \u201cLord, is this the time when you are restoring the kingdom to Israel?\u201d", "comment": "tn Grk \u201cthey began to ask him, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb \u1f20\u03c1\u1f7d\u03c4\u03c9\u03bd (hrwtwn) has been translated as an ingressive imperfect."}, {"pk": 2851642, "translation": "NET", "book": 44, "chapter": 1, "verse": 7, "text": "He told them, \u201cYou are not permitted to know the times or periods that the Father has set by his own authority.", "comment": "tn Grk \u201cIt is not for you to know.\u201d"}, {"pk": 2851643, "translation": "NET", "book": 44, "chapter": 1, "verse": 8, "text": "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.\u201d", "comment": "tn Or \u201cto the ends.\u201d"}, {"pk": 2851644, "translation": "NET", "book": 44, "chapter": 1, "verse": 9, "text": "After he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.", "comment": "tn Grk \u201cAnd after.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851645, "translation": "NET", "book": 44, "chapter": 1, "verse": 10, "text": "As they were still staring into the sky while he was going, suddenly two men in white clothing stood near them", "comment": "tn Grk \u201cbehold.\u201d
tn Grk \u201cAnd as.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851646, "translation": "NET", "book": 44, "chapter": 1, "verse": 11, "text": "and said, \u201cMen of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven.\u201d", "comment": "tc Codex Bezae (D) and several other witnesses lack the words \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03bd (ei\" ton ouranon, \u201cinto heaven\u201d) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.tn Or \u201cinto the sky.\u201d The Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d (vv. 10, 11a) or \u201cheaven\u201d (twice in v. 11b) depending on the context.
tn The word \u201chere\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2851647, "translation": "NET", "book": 44, "chapter": 1, "verse": 12, "text": "Then they returned to Jerusalem from the mountain called the Mount of Olives (which is near Jerusalem, a Sabbath day\u2019s journey away).", "comment": "sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn The phrase a Sabbath day\u2019s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
tn Or \u201cfrom the hill.\u201d The Greek term \u1f44\u03c1\u03bf\u03c2 (oros) refers to a relatively high elevation of land in contrast with \u03b2\u03bf\u03c5\u03bd\u03cc\u03c2 (bounos, \u201chill\u201d)."}, {"pk": 2851648, "translation": "NET", "book": 44, "chapter": 1, "verse": 13, "text": "When they had entered Jerusalem, they went to the upstairs room where they were staying. Peter and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there.", "comment": "tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The word \u201cJerusalem\u201d is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
tn The words \u201cwere there\u201d are not in the Greek text, but are implied.
sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1\u20134; Mark 3:16\u201319; Luke 6:13\u201316) and the first four are always the same, though not in the same order after Peter."}, {"pk": 2851649, "translation": "NET", "book": 44, "chapter": 1, "verse": 14, "text": "All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers.", "comment": "sn Jesus\u2019 brothers are mentioned in Matt 13:55 and John 7:3."}, {"pk": 2851650, "translation": "NET", "book": 44, "chapter": 1, "verse": 15, "text": "In those days Peter stood up among the believers (a gathering of about one hundred and twenty people) and said,", "comment": "tn Or \u201cbrethren\u201d (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13\u201314).
tn Grk \u201cAnd in those days.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851651, "translation": "NET", "book": 44, "chapter": 1, "verse": 16, "text": "\u201cBrothers, the scripture had to be fulfilled that the Holy Spirit foretold through David concerning Judas \u2014 who became the guide for those who arrested Jesus \u2014", "comment": "tn Grk \u201cMen brothers.\u201d In light of the compound phrase \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2 \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af (andre\" adelfoi, \u201cMen brothers\u201d) Peter\u2019s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point \u2013 eleven minus the speaker, Peter) mentioned by name in v. 13.
tn Grk \u201cforetold by the mouth of.\u201d"}, {"pk": 2851652, "translation": "NET", "book": 44, "chapter": 1, "verse": 17, "text": "for he was counted as one of us and received a share in this ministry.\u201d", "comment": "tn Or \u201cand was chosen to have a share in this ministry.\u201d The term \u03bb\u03b1\u03b3\u03c7\u03ac\u03bd\u03c9 (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, \u201cwas chosen to have.\u201d"}, {"pk": 2851653, "translation": "NET", "book": 44, "chapter": 1, "verse": 18, "text": "(Now this man Judas acquired a field with the reward of his unjust deed, and falling headfirst he burst open in the middle and all his intestines gushed out.", "comment": "tn Traditionally, \u201cfalling headlong.\u201d
tn The referent of \u201cthis man\u201d (Judas) was specified in the translation for clarity.
tn Traditionally, \u201cwith the reward of his wickedness.\u201d
tn Or \u201call his bowels.\u201d"}, {"pk": 2851654, "translation": "NET", "book": 44, "chapter": 1, "verse": 19, "text": "This became known to all who lived in Jerusalem, so that in their own language they called that field Hakeldama, that is, \u201cField of Blood.\u201d)", "comment": "tn Grk \u201cAnd this.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cthat field was called.\u201d The passive voice has been converted to active in the translation in keeping with contemporary English style.
sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus\u2019 day."}, {"pk": 2851655, "translation": "NET", "book": 44, "chapter": 1, "verse": 20, "text": "\u201cFor it is written in the book of Psalms, \u2018Let his house become deserted, and let there be no one to live in it,\u2019 and \u2018Let another take his position of responsibility.\u2019", "comment": "sn A quotation from Ps 69:25.
tn Or \u201cuninhabited\u201d or \u201cempty.\u201d
tn Or \u201cLet another take his office.\u201dsn A quotation from Ps 109:8."}, {"pk": 2851656, "translation": "NET", "book": 44, "chapter": 1, "verse": 21, "text": "Thus one of the men who have accompanied us during all the time the Lord Jesus associated with us,", "comment": "tn The Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
tn Grk \u201cthe Lord Jesus went in and out among us.\u201d According to BDAG 294 s.v. \u03b5\u1f30\u03c3\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 1.b.\u03b2, \u201c\u1f10\u03bd \u03c0\u03b1\u03bd\u03c4\u1f76 \u03c7\u03c1\u03cc\u03bd\u1ff3 \u1fa7 \u03b5\u1f30\u03c3\u1fc6\u03bb\u03b8\u03b5\u03bd \u03ba\u03b1\u1f76 \u1f10\u03be\u1fc6\u03bb\u03b8\u03b5\u03bd \u1f10\u03c6\u1fbf \u1f21\u03bc\u1fb6\u03c2 went in and out among us = associated with us Ac 1:21.\u201d"}, {"pk": 2851657, "translation": "NET", "book": 44, "chapter": 1, "verse": 22, "text": "beginning from his baptism by John until the day he was taken up from us \u2014 one of these must become a witness of his resurrection together with us.\u201d", "comment": "tn Here the pronoun \u201che\u201d refers to Jesus."}, {"pk": 2851658, "translation": "NET", "book": 44, "chapter": 1, "verse": 23, "text": "So they proposed two candidates: Joseph called Barsabbas (also called Justus) and Matthias.", "comment": "tn Grk \u201cSo they proposed two.\u201d The word \u201ccandidates\u201d was supplied in the text for clarity.
tc Codex Bezae (D) and other Western witnesses have \u201che proposed,\u201d referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading."}, {"pk": 2851659, "translation": "NET", "book": 44, "chapter": 1, "verse": 24, "text": "Then they prayed, \u201cLord, you know the hearts of all. Show us which one of these two you have chosen", "comment": "tn Grk \u201cAnd praying, they said.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851660, "translation": "NET", "book": 44, "chapter": 1, "verse": 25, "text": "to assume the task of this service and apostleship from which Judas turned aside to go to his own place.\u201d", "comment": "tn Grk \u201cto take the place.\u201d
tn Or \u201cthe task of this service and apostleship which Judas ceased to perform.\u201d
sn To go to his own place. This may well be a euphemism for Judas\u2019 judged fate. He separated himself from them, and thus separated he would remain.
tn Or \u201cof this ministry.\u201d"}, {"pk": 2851661, "translation": "NET", "book": 44, "chapter": 1, "verse": 26, "text": "Then they cast lots for them, and the one chosen was Matthias; so he was counted with the eleven apostles.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with \u201cand,\u201d but English style does not.
tn Or \u201che was counted as one of the apostles along with the eleven.\u201d
tn Grk \u201cand the lot fell on Matthias.\u201d"}, {"pk": 2851662, "translation": "NET", "book": 44, "chapter": 2, "verse": 1, "text": "Now when the day of Pentecost had come, they were all together in one place.", "comment": "tn Grk \u201cAnd\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic. Greek style often begins sentences or clauses with \u201cand,\u201d but English style does not."}, {"pk": 2851663, "translation": "NET", "book": 44, "chapter": 2, "verse": 2, "text": "Suddenly a sound like a violent wind blowing came from heaven and filled the entire house where they were sitting.", "comment": "tn While \u03c6\u03ad\u03c1\u03c9 (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 \u03c6\u03ad\u03c1\u03bf\u03bc\u03b1\u03b9 (feromai) should probably be understood in a more idiomatic sense of \u201cblowing\u201d since it is combined with the noun for wind (\u03c0\u03bd\u03bf\u1f75, pnoh).
tn Here \u03ba\u03b1\u03af (kai) has not been translated for stylistic reasons. It occurs as part of the formula \u03ba\u03b1\u1f76 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf as \u201ccame\u201d so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction \u03ba\u03b1\u03af is not necessary.
tn Or \u201ca noise.\u201d
tn Or \u201cfrom the sky.\u201d The Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven\u201d depending on the context."}, {"pk": 2851664, "translation": "NET", "book": 44, "chapter": 2, "verse": 3, "text": "And tongues spreading out like a fire appeared to them and came to rest on each one of them.", "comment": "tn Or \u201cAnd divided tongues as of fire.\u201d The precise meaning of \u03b4\u03b9\u03b1\u03bc\u03b5\u03c1\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be \u201ctongues as of fire dividing up one to each person,\u201d but it is also possible that the individual tongues of fire were divided (\u201cAnd divided tongues as of fire appeared\u201d). The translation adopted in the text (\u201ctongues spreading out like a fire\u201d) attempts to be somewhat ambiguous."}, {"pk": 2851665, "translation": "NET", "book": 44, "chapter": 2, "verse": 4, "text": "All of them were filled with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them.", "comment": "tn Grk \u201cjust as the spirit gave them to utter.\u201d The verb \u1f00\u03c0\u03bf\u03c6\u03b8\u03ad\u03b3\u03b3\u03bf\u03bc\u03b1\u03b9 (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
tn Grk \u201cAnd all.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The Greek term is \u03b3\u03bb\u1f7d\u03c3\u03c3\u03b1\u03b9\u03c2 (glwssai\"), the same word used for the tongues of fire.sn Other languages. Acts 2:6\u20137 indicates that these were languages understandable to the hearers, a diverse group from \u201cevery nation under heaven.\u201d"}, {"pk": 2851666, "translation": "NET", "book": 44, "chapter": 2, "verse": 5, "text": "Now there were devout Jews from every nation under heaven residing in Jerusalem.", "comment": "tn Grk \u201cJews, devout men.\u201d It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41\u201352 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03ad\u03c9 (katoikew) normally means \u201creside\u201d or \u201cdwell,\u201d and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word \u1f00\u03bd\u1f75\u03c1 (ajnhr), which usually does mean \u201cmale\u201d or \u201cman\u201d (as opposed to woman), sometimes is used generically to mean \u201ca person\u201d (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
tn Grk \u201cNow there were residing in Jerusalem Jews, devout men from every nation under heaven.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851667, "translation": "NET", "book": 44, "chapter": 2, "verse": 6, "text": "When this sound occurred, a crowd gathered and was in confusion, because each one heard them speaking in his own language.", "comment": "tn Or \u201cthis noise.\u201d
tn Or \u201cwas bewildered.\u201d"}, {"pk": 2851668, "translation": "NET", "book": 44, "chapter": 2, "verse": 7, "text": "Completely baffled, they said, \u201cAren\u2019t all these who are speaking Galileans?", "comment": "tn Grk \u201cThey were astounded and amazed, saying.\u201d The two imperfect verbs, \u1f10\u03be\u03af\u03c3\u03c4\u03b1\u03bd\u03c4\u03bf (existanto) and \u1f10\u03b8\u03b1\u03cd\u03bc\u03b1\u03b6\u03bf\u03bd (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb \u1f10\u03be\u03af\u03c3\u03c4\u03b1\u03bd\u03c4\u03bf (from \u1f10\u03be\u03af\u03c3\u03c4\u03b7\u03bc\u03b9, existhmi) often implies an illogical perception or response (BDAG 350 s.v. \u1f10\u03be\u03af\u03c3\u03c4\u03b7\u03bc\u03b9): \u201cto be so astonished as to almost fail to comprehend what one has experienced\u201d (L&N 25.218).
tn Grk \u201cBehold, aren\u2019t all these.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1)."}, {"pk": 2851669, "translation": "NET", "book": 44, "chapter": 2, "verse": 8, "text": "And how is it that each one of us hears them in our own native language?", "comment": "tn Grk \u201cin our own language in which we were born.\u201d
tn Grk \u201cwe hear them, each one of us.\u201d"}, {"pk": 2851670, "translation": "NET", "book": 44, "chapter": 2, "verse": 9, "text": "Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia,", "comment": "tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia."}, {"pk": 2851671, "translation": "NET", "book": 44, "chapter": 2, "verse": 10, "text": "Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome,", "comment": "map For location see JP4-A1.
tn According to BDAG 595 s.v. \u039b\u03b9\u03b2\u03cd\u03b7, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase)."}, {"pk": 2851672, "translation": "NET", "book": 44, "chapter": 2, "verse": 11, "text": "both Jews and proselytes, Cretans and Arabs \u2014 we hear them speaking in our own languages about the great deeds God has done!\u201d", "comment": "sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
tn Or \u201cGod\u2019s mighty works.\u201d Here the genitive \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou) has been translated as a subjective genitive."}, {"pk": 2851673, "translation": "NET", "book": 44, "chapter": 2, "verse": 12, "text": "All were astounded and greatly confused, saying to one another, \u201cWhat does this mean?\u201d"}, {"pk": 2851674, "translation": "NET", "book": 44, "chapter": 2, "verse": 13, "text": "But others jeered at the speakers, saying, \u201cThey are drunk on new wine!\u201d", "comment": "tn Grk \u201cThey are full of new wine!\u201d sn New wine refers to a new, sweet wine in the process of fermentation.
tn The words \u201cthe speakers\u201d are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context."}, {"pk": 2851675, "translation": "NET", "book": 44, "chapter": 2, "verse": 14, "text": "But Peter stood up with the eleven, raised his voice, and addressed them: \u201cYou men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201clet this be known to you.\u201d The passive construction has been translated as an active for stylistic reasons.
tn Grk \u201cstanding up.\u201d The participle \u03c3\u03c4\u03b1\u03b8\u03b5\u03af\u03c2 (staqei\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cYou Jewish men.\u201d \u201cJudea\u201d is preferred here because it is paired with \u201cJerusalem,\u201d a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for \u201cmen,\u201d the Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where \u201call\u201d who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter\u2019s remarks were addressed primarily to the men present, even if women were there."}, {"pk": 2851676, "translation": "NET", "book": 44, "chapter": 2, "verse": 15, "text": "In spite of what you think, these men are not drunk, for it is only nine o\u2019clock in the morning.", "comment": "tn Grk \u201cThese men are not drunk, as you suppose.\u201d
tn Grk \u201conly the third hour.\u201d"}, {"pk": 2851677, "translation": "NET", "book": 44, "chapter": 2, "verse": 16, "text": "But this is what was spoken about through the prophet Joel:", "comment": "sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29."}, {"pk": 2851678, "translation": "NET", "book": 44, "chapter": 2, "verse": 17, "text": "\u2018And in the last days it will be,\u2019 God says, \u2018that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams.", "comment": "sn The phrase in the last days is not quoted from Joel, but represents Peter\u2019s interpretive explanation of the current events as falling \u201cin the last days.\u201d
tn Grk \u201con all flesh.\u201d"}, {"pk": 2851679, "translation": "NET", "book": 44, "chapter": 2, "verse": 18, "text": "Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.", "comment": "tn Grk \u201cslaves.\u201d Although this translation frequently renders \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) as \u201cslave,\u201d the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation \u201cservants.\u201d In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26\u201333."}, {"pk": 2851680, "translation": "NET", "book": 44, "chapter": 2, "verse": 19, "text": "And I will perform wonders in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke.", "comment": "tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
tn Or \u201cin the heaven.\u201d The Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated \u201csky\u201d or \u201cheaven\u201d depending on the context. Here, in contrast to \u201cthe earth below,\u201d a reference to the sky is more likely."}, {"pk": 2851681, "translation": "NET", "book": 44, "chapter": 2, "verse": 20, "text": "The sun will be changed to darkness and the moon to blood before the great and glorious day of the Lord comes.", "comment": "tn Or \u201cand wonderful.\u201d"}, {"pk": 2851682, "translation": "NET", "book": 44, "chapter": 2, "verse": 21, "text": "And then everyone who calls on the name of the Lord will be saved.\u2019", "comment": "tn Grk \u201cAnd it will be that.\u201d
sn A quotation from Joel 2:28\u201332."}, {"pk": 2851683, "translation": "NET", "book": 44, "chapter": 2, "verse": 22, "text": "\u201cMen of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know \u2014", "comment": "tn Or \u201cIsraelite men,\u201d although this is less natural English. The Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter\u2019s remarks were addressed primarily to the men present, even if women were there.
tn Or \u201cmiraculous deeds.\u201d
tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation."}, {"pk": 2851684, "translation": "NET", "book": 44, "chapter": 2, "verse": 23, "text": "this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles.", "comment": "tn Grk \u201cat the hands of lawless men.\u201d At this point the term \u1f04\u03bd\u03bf\u03bc\u03bf\u03c2 (anomo\") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus\u2019 crucifixion.
tn Or \u201cyou killed.\u201d"}, {"pk": 2851685, "translation": "NET", "book": 44, "chapter": 2, "verse": 24, "text": "But God raised him up, having released him from the pains of death, because it was not possible for him to be held in its power.", "comment": "sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
tn Grk \u201cWhom God raised up.\u201d
tn Or \u201chaving freed.\u201d
tn Or \u201cfor him to be held by it\u201d (in either case, \u201cit\u201d refers to death\u2019s power)."}, {"pk": 2851686, "translation": "NET", "book": 44, "chapter": 2, "verse": 25, "text": "For David says about him, \u2018I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken.", "comment": "tn Or \u201calways before me.\u201d"}, {"pk": 2851687, "translation": "NET", "book": 44, "chapter": 2, "verse": 26, "text": "Therefore my heart was glad and my tongue rejoiced; my body also will live in hope,", "comment": "tn Grk \u201cmy flesh.\u201d"}, {"pk": 2851688, "translation": "NET", "book": 44, "chapter": 2, "verse": 27, "text": "because you will not leave my soul in Hades, nor permit your Holy One to experience decay.", "comment": "tn Grk \u201cto see,\u201d but the literal translation of the phrase \u201cto see decay\u201d could be misunderstood to mean simply \u201cto look at decay,\u201d while here \u201csee decay\u201d is really figurative for \u201cexperience decay.\u201d
tn Or \u201cwill not abandon my soul to Hades.\u201d Often \u201cHades\u201d is the equivalent of the Hebrew term Sheol, the place of the dead."}, {"pk": 2851689, "translation": "NET", "book": 44, "chapter": 2, "verse": 28, "text": "You have made known to me the paths of life; you will make me full of joy with your presence.\u2019", "comment": "sn A quotation from Ps 16:8\u201311."}, {"pk": 2851690, "translation": "NET", "book": 44, "chapter": 2, "verse": 29, "text": "\u201cBrothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day.", "comment": "sn Peter\u2019s certainty is based on well-known facts.
tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, \u201cbrothers\u201d has been used here rather than a generic expression like \u201cbrothers and sisters.\u201d
tn Or \u201cabout our noted ancestor,\u201d \u201cabout the patriarch.\u201d"}, {"pk": 2851691, "translation": "NET", "book": 44, "chapter": 2, "verse": 30, "text": "So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne,", "comment": "tn Grk \u201cone from the fruit of his loins.\u201d \u201cLoins\u201d is the traditional translation of \u1f40\u03c3\u03c6\u1fe6\u03c2 (osfu\"), referring to the male genital organs. A literal rendering like \u201cone who came from his genital organs\u201d would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase \u201cone of his descendants.\u201d
tn The participles \u1f51\u03c0\u03ac\u03c1\u03c7\u03c9\u03bd (Juparcwn) and \u03b5\u1f30\u03b4\u1f7d\u03c2 (eidw\") are translated as causal adverbial participles.
sn An allusion to Ps 132:11 and 2 Sam 7:12\u201313, the promise in the Davidic covenant."}, {"pk": 2851692, "translation": "NET", "book": 44, "chapter": 2, "verse": 31, "text": "David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay.", "comment": "sn An allusion to Ps 16:10.
tn Grk \u201cDavid foreseeing spoke.\u201d The participle \u03c0\u03c1\u03bf\u03ca\u03b4\u1f7d\u03bd (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: \u201cDavid foresaw [this] and spoke.\u201d The word \u201cthis\u201d is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
tn Or \u201cthe Messiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn The term \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (cristos) was originally an adjective (\u201canointed\u201d), developing in LXX into a substantive (\u201can anointed one\u201d), then developing still further into a technical generic term (\u201cthe anointed one\u201d). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul\u2019s letters to mean virtually Jesus\u2019 last name.
tn Or \u201cabandoned in the world of the dead.\u201d The translation \u201cworld of the dead\u201d for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
tn Grk \u201cflesh.\u201d See vv. 26b\u201327. The reference to \u201cbody\u201d in this verse picks up the reference to \u201cbody\u201d in v. 26. The Greek term \u03c3\u03ac\u03c1\u03be (sarx) in both verses literally means \u201cflesh\u201d; however, the translation \u201cbody\u201d stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line \u201che was not abandoned to Hades.\u201d
tn Grk \u201csee,\u201d but the literal translation of the phrase \u201csee decay\u201d could be misunderstood to mean simply \u201clook at decay,\u201d while here \u201csee decay\u201d is really figurative for \u201cexperience decay.\u201d"}, {"pk": 2851693, "translation": "NET", "book": 44, "chapter": 2, "verse": 32, "text": "This Jesus God raised up, and we are all witnesses of it.", "comment": "tn Or \u201cof him\u201d; Grk \u201cof which [or whom] we are all witnesses\u201d (Acts 1:8)."}, {"pk": 2851694, "translation": "NET", "book": 44, "chapter": 2, "verse": 33, "text": "So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear.", "comment": "tn The aorist participle \u1f51\u03c8\u03c9\u03b8\u03b5\u03af\u03c2 (Juywqei\") could be taken temporally: \u201cSo then, after he was exalted\u2026\u201d In the translation the more neutral \u201cexalted\u201d (a shorter form of \u201chaving been exalted\u201d) was used to preserve the ambiguity of the original Greek.
sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
tn The aorist participle \u03bb\u03b1\u03b2\u1f7d\u03bd (labwn) could be taken temporally: \u201cSo then, after he was exalted\u2026and received from the Father the promised Holy Spirit.\u201d In the translation the more neutral \u201chaving received\u201d was used to preserve the ambiguity of the original Greek.
tn Here the genitive \u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (tou pneumato\") is a genitive of apposition; the promise consists of the Holy Spirit.
sn The use of the verb poured out looks back to 2:17\u201318, where the same verb occurs twice."}, {"pk": 2851695, "translation": "NET", "book": 44, "chapter": 2, "verse": 34, "text": "For David did not ascend into heaven, but he himself says, \u2018The Lord said to my lord, \u201cSit at my right hand ", "comment": "sn Sit at my right hand. The word \u201csit\u201d alludes back to the promise of \u201cseating one on his throne\u201d in v. 30."}, {"pk": 2851696, "translation": "NET", "book": 44, "chapter": 2, "verse": 35, "text": "until I make your enemies a footstool for your feet.\u201d\u2019", "comment": "sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus."}, {"pk": 2851697, "translation": "NET", "book": 44, "chapter": 2, "verse": 36, "text": "Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.\u201d", "comment": "tn Or \u201cknow for certain.\u201d This term is in an emphatic position in the clause.
tn Grk \u201chas made him both Lord and Christ, this Jesus whom you crucified.\u201d The clause has been simplified in the translation by replacing the pronoun \u201chim\u201d with the explanatory clause \u201cthis Jesus whom you crucified\u201d which comes at the end of the sentence.
sn Lord. This looks back to the quotation of Ps 110:1 and the mention of \u201ccalling on the Lord\u201d in 2:21. Peter\u2019s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God\u2019s blessing of the Spirit as a sign of the presence of salvation and the last days.
tn Or \u201cand Messiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31."}, {"pk": 2851698, "translation": "NET", "book": 44, "chapter": 2, "verse": 37, "text": "Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, \u201cWhat should we do, brothers?\u201d", "comment": "tn The word \u201cthis\u201d is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
tn Grk \u201cthey were pierced to the heart\u201d (an idiom for acute emotional distress)."}, {"pk": 2851699, "translation": "NET", "book": 44, "chapter": 2, "verse": 38, "text": "Peter said to them, \u201cRepent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.", "comment": "tn There is debate over the meaning of \u03b5\u1f30\u03c2 in the prepositional phrase \u03b5\u1f30\u03c2 \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd \u1f51\u03bc\u1ff6\u03bd (eis afesin twn Jamartiwn Jumwn, \u201cfor/because of/with reference to the forgiveness of your sins\u201d). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and \u03b5\u1f30\u03c2 has the meaning of \u201cfor\u201d or \u201cunto.\u201d Such a view suggests that salvation is based on works \u2013 an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38\u201339, 48; 15:11; 16:30\u201331; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of \u201cbaptism\u201d in Acts \u2013 especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, \u201cRepent for/with reference to your sins, and let each one of you be baptized\u2026\u201d Such a view is an acceptable way of handling \u03b5\u1f30\u03c2, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15\u201316. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, \u201cActs,\u201d EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. \u03b5\u1f30\u03c2 4.f.
tn Here the genitive \u03c4\u03bf\u1fe6 \u1f01\u03b3\u03af\u03bf\u03c5 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (tou Jagiou pneumato\") is a genitive of apposition; the gift consists of the Holy Spirit.
tn The verb is a third person imperative, but the common translation \u201clet each of you be baptized\u201d obscures the imperative force in English, since it sounds more like a permissive (\u201ceach of you may be baptized\u201d) to the average English reader.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn In the name of Jesus Christ. Baptism in Messiah Jesus\u2019 name shows how much authority he possesses."}, {"pk": 2851700, "translation": "NET", "book": 44, "chapter": 2, "verse": 39, "text": "For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.\u201d", "comment": "sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God\u2019s blessing."}, {"pk": 2851701, "translation": "NET", "book": 44, "chapter": 2, "verse": 40, "text": "With many other words he testified and exhorted them saying, \u201cSave yourselves from this perverse generation!\u201d", "comment": "tn Or \u201ccrooked\u201d (in a moral or ethical sense). See Luke 3:5.
tn Or \u201cwarned.\u201d"}, {"pk": 2851702, "translation": "NET", "book": 44, "chapter": 2, "verse": 41, "text": "So those who accepted his message were baptized, and that day about three thousand people were added.", "comment": "tn Or \u201cwere won over.\u201d
tn Grk \u201cword.\u201d
tn Grk \u201csouls\u201d (here an idiom for the whole person).
tn Or \u201cwho acknowledged the truth of.\u201d"}, {"pk": 2851703, "translation": "NET", "book": 44, "chapter": 2, "verse": 42, "text": "They were devoting themselves to the apostles\u2019 teaching and to fellowship, to the breaking of bread and to prayer.", "comment": "tn Grk \u201cprayers.\u201d This word was translated as a collective singular in keeping with English style.
sn Fellowship refers here to close association involving mutual involvement and relationships."}, {"pk": 2851704, "translation": "NET", "book": 44, "chapter": 2, "verse": 43, "text": "Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles.", "comment": "tn Grk \u201con every soul\u201d (here \u201csoul\u201d is an idiom for the whole person).
tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd 2.a.
tn Or \u201cFear.\u201d"}, {"pk": 2851705, "translation": "NET", "book": 44, "chapter": 2, "verse": 44, "text": "All who believed were together and held everything in common,", "comment": "tn Grk \u201chad.\u201d"}, {"pk": 2851706, "translation": "NET", "book": 44, "chapter": 2, "verse": 45, "text": "and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need.", "comment": "tn The imperfect verb has been translated as an ingressive (\u201cbegan\u2026\u201d). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
tn Grk \u201cdistributing them\u201d (\u03b1\u1f50\u03c4\u03ac, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
tn It is possible that the first term for property (\u03ba\u03c4\u1f75\u03bc\u03b1\u03c4\u03b1, kthmata) refers to real estate (as later usage seems to indicate) while the second term (\u1f51\u03c0\u03ac\u03c1\u03be\u03b5\u03b9\u03c2, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1\u201311."}, {"pk": 2851707, "translation": "NET", "book": 44, "chapter": 2, "verse": 46, "text": "Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts,", "comment": "sn The term glad (Grk \u201cgladness\u201d) often refers to joy brought about by God\u2019s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
tn Here \u03ba\u03b1\u03c4\u03ac (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
tn Grk \u201cwith gladness and humbleness of hearts.\u201d It is best to understand \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2 (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
tn BDAG 437 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 2.c has \u201cevery day\u201d for this phrase.
tn Grk \u201cin the temple.\u201d This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly."}, {"pk": 2851708, "translation": "NET", "book": 44, "chapter": 2, "verse": 47, "text": "praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.", "comment": "tn BDAG 437 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 2.c has \u201cevery day\u201d for this phrase.
tn Or \u201cthe favor.\u201d"}, {"pk": 2851709, "translation": "NET", "book": 44, "chapter": 3, "verse": 1, "text": "Now Peter and John were going up to the temple at the time for prayer, at three o\u2019clock in the afternoon.", "comment": "sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
tn Grk \u201chour.\u201d
tn Grk \u201cat the ninth hour.\u201d This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21)."}, {"pk": 2851710, "translation": "NET", "book": 44, "chapter": 3, "verse": 2, "text": "And a man lame from birth was being carried up, who was placed at the temple gate called \u201cthe Beautiful Gate\u201d every day so he could beg for money from those going into the temple courts.", "comment": "tn Grk \u201calms.\u201d The term \u201calms\u201d is not in common use today, so what the man expected, \u201cmoney,\u201d is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8\u20139; m. Pe\u2019ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
tn Grk \u201cfrom his mother\u2019s womb.\u201d
tn BDAG 437 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 2.c has \u201cevery day\u201d for this phrase.
tn Grk \u201cthe temple.\u201d This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.sn Into the temple courts. The exact location of this incident is debated. The \u2018Beautiful Gate\u2019 referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
tn Or \u201ccrippled.\u201d"}, {"pk": 2851711, "translation": "NET", "book": 44, "chapter": 3, "verse": 3, "text": "When he saw Peter and John about to go into the temple courts, he asked them for money.", "comment": "tn Grk \u201calms.\u201d See the note on the word \u201cmoney\u201d in the previous verse.
tn Grk \u201cthe temple.\u201d This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.sn See the note on the phrase the temple courts in the previous verse."}, {"pk": 2851712, "translation": "NET", "book": 44, "chapter": 3, "verse": 4, "text": "Peter looked directly at him (as did John) and said, \u201cLook at us!\u201d", "comment": "tn Grk \u201cPeter, looking directly at him, as did John, said.\u201d The participle \u1f00\u03c4\u03b5\u03bd\u03af\u03c3\u03b1\u03c2 (atenisas) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2851713, "translation": "NET", "book": 44, "chapter": 3, "verse": 5, "text": "So the lame man paid attention to them, expecting to receive something from them.", "comment": "tn Grk \u201cSo he\u201d; the referent (the lame man) has been specified in the translation for clarity."}, {"pk": 2851714, "translation": "NET", "book": 44, "chapter": 3, "verse": 6, "text": "But Peter said, \u201cI have no silver or gold, but what I do have I give you. In the name of Jesus Christ the Nazarene, stand up and walk!\u201d", "comment": "tc The words \u201cstand up and\u201d (\u1f14\u03b3\u03b5\u03b9\u03c1\u03b5 \u03ba\u03b1\u03af, egeire kai) are not in a few mss (\u05d0 B D sa), but are included in A C E \u03a8 095 33 1739 \u00cf lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting \u1f14\u03b3\u03b5\u03b9\u03c1\u03b5 \u03ba\u03b1\u03af here, namely, unlike Jesus\u2019 healing miracles, Peter raises (\u1f24\u03b3\u03b5\u03b9\u03c1\u03b5\u03bd, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to \u201cthe name\u201d is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
tn Or \u201cI have no money.\u201d L&N 6.69 classifies the expression \u1f00\u03c1\u03b3\u03cd\u03c1\u03b9\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c7\u03c1\u03c5\u03c3\u03af\u03bf\u03bd (argurion kai crusion) as an idiom that is a generic expression for currency, thus \u201cmoney.\u201d"}, {"pk": 2851715, "translation": "NET", "book": 44, "chapter": 3, "verse": 7, "text": "Then Peter took hold of him by the right hand and raised him up, and at once the man\u2019s feet and ankles were made strong.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen\u201d to reflect the sequence of events.
sn At once the man\u2019s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
tn Grk \u201chis\u201d; the referent (the man) has been specified in the translation for clarity.
tn Grk \u201cPeter taking hold of him\u2026raised him up.\u201d The participle \u03c0\u03b9\u03ac\u03c3\u03b1\u03c2 (piasas) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201che\u201d; the referent (Peter) has been specified in the translation for clarity."}, {"pk": 2851716, "translation": "NET", "book": 44, "chapter": 3, "verse": 8, "text": "He jumped up, stood and began walking around, and he entered the temple courts with them, walking and leaping and praising God.", "comment": "tn Grk \u201cJumping up, he stood.\u201d The participle \u1f10\u03be\u03b1\u03bb\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (exallomeno\") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
tn Grk \u201cAnd he.\u201d Because of the length and complexity of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn Grk \u201cthe temple.\u201d This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly."}, {"pk": 2851717, "translation": "NET", "book": 44, "chapter": 3, "verse": 9, "text": "All the people saw him walking and praising God,", "comment": "tn Grk \u201cAnd all.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851718, "translation": "NET", "book": 44, "chapter": 3, "verse": 10, "text": "and they recognized him as the man who used to sit and ask for donations at the Beautiful Gate of the temple, and they were filled with astonishment and amazement at what had happened to him.", "comment": "sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
tn Grk \u201calms,\u201d but this term is not in common use today, so the closest modern equivalent, \u201cdonations,\u201d is used instead. The idea is that of a donation to charity."}, {"pk": 2851719, "translation": "NET", "book": 44, "chapter": 3, "verse": 11, "text": "While the man was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway called Solomon\u2019s Portico.", "comment": "tn Grk \u201che\u201d; the referent (the man) has been specified in the translation for clarity.
tn Or \u201cportico,\u201d \u201ccolonnade\u201d; Grk \u201cstoa.\u201d The translation \u201ccovered walkway\u201d (a descriptive translation) was used here because the architectural term \u201cportico\u201d or \u201ccolonnade\u201d is less familiar. However, the more technical term \u201cportico\u201d was retained in the actual name that follows.
sn Solomon\u2019s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation."}, {"pk": 2851720, "translation": "NET", "book": 44, "chapter": 3, "verse": 12, "text": "When Peter saw this, he declared to the people, \u201cMen of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power or piety?", "comment": "tn Grk \u201cor why.\u201d
tn Grk \u201chim\u201d; the referent (the man) has been specified in the translation for clarity.
tn Or perhaps \u201cPeople of Israel,\u201d since this was taking place in Solomon\u2019s Portico and women may have been present. The Greek \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2 \u1fbf\u0399\u03c3\u03c1\u03b1\u03b7\u03bb\u1fd6\u03c4\u03b1\u03b9 (andre\" Israhlitai) used in the plural would normally mean \u201cmen, gentlemen\u201d (BDAG 79 s.v. \u1f00\u03bd\u1f75\u03c1 1.a)."}, {"pk": 2851721, "translation": "NET", "book": 44, "chapter": 3, "verse": 13, "text": "The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate after he had decided to release him.", "comment": "tn Or \u201cdenied,\u201d \u201cdisowned.\u201d
tn This genitive absolute construction could be understood as temporal (\u201cwhen he had decided\u201d) or concessive (\u201calthough he had decided\u201d).
tc \u2021 The repetition of \u1f41 \u03b8\u03b5\u03cc\u03c2 (Jo qeos, \u201cGod\u201d) before the names of Isaac and Jacob is found in \u00cc74 \u05d0 C (A D without article) 36 104 1175 pc lat. The omission of the second and third \u1f41 \u03b8\u03b5\u03cc\u03c2 is supported by B E \u03a8 33 1739 \u00cf pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated \u1f41 \u03b8\u03b5\u03cc\u03c2, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned \u03b8\u03b5\u03cc\u03c2, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
tn Or \u201cancestors\u201d; Grk \u201cfathers.\u201dsn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15\u201316; 4:5; see also the Jewish prayer known as \u201cThe Eighteen Benedictions\u201d). Once again, event has led to explanation, or what is called the \u201csign and speech\u201d pattern.
sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14\u201315."}, {"pk": 2851722, "translation": "NET", "book": 44, "chapter": 3, "verse": 14, "text": "But you rejected the Holy and Righteous One and asked that a man who was a murderer be released to you.", "comment": "tn Or \u201cdenied,\u201d \u201cdisowned.\u201d"}, {"pk": 2851723, "translation": "NET", "book": 44, "chapter": 3, "verse": 15, "text": "You killed the Originator of life, whom God raised from the dead. To this fact we are witnesses!", "comment": "tn Or \u201cFounder,\u201d \u201cfounding Leader.\u201d
tn Grk \u201cwhom God raised from the dead, of which we are witnesses.\u201d The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words \u201cto this fact\u201d supplied in place of the Greek relative pronoun to make a complete sentence in English.sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3\u20134).
tn Or \u201cYou put to death.\u201d
sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him."}, {"pk": 2851724, "translation": "NET", "book": 44, "chapter": 3, "verse": 16, "text": "And on the basis of faith in Jesus\u2019 name, his very name has made this man \u2014 whom you see and know \u2014 strong. The faith that is through Jesus has given him this complete health in the presence of you all.", "comment": "tn Grk \u201csee and know, and the faith.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and \u03ba\u03b1\u03af (kai, \u201cand\u201d) has not been translated.
tn Or \u201cin full view.\u201d
tn Grk \u201cin his name\u201d; the referent (Jesus) has been specified in the translation for clarity.
sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.sn The faith that is through Jesus. Note how this verse explains how the claim to \u201cfaith in Jesus\u2019 name\u201d works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a \u201cgrace-faith miracle\u201d where God grants power through the apostles to picture how much a gift life is (Luke 17:11\u201319). Christology and grace are emphasized here."}, {"pk": 2851725, "translation": "NET", "book": 44, "chapter": 3, "verse": 17, "text": "And now, brothers, I know you acted in ignorance, as your rulers did too.", "comment": "sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say \u201cyou did not realize the great mistake you made.\u201d"}, {"pk": 2851726, "translation": "NET", "book": 44, "chapter": 3, "verse": 18, "text": "But the things God foretold long ago through all the prophets \u2014 that his Christ would suffer \u2014 he has fulfilled in this way.", "comment": "tn Grk \u201cby the mouth of\u201d (an idiom).
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31.
sn God foretold. Peter\u2019s topic is the working out of God\u2019s plan and promise through events the scriptures also note."}, {"pk": 2851727, "translation": "NET", "book": 44, "chapter": 3, "verse": 19, "text": "Therefore repent and turn back so that your sins may be wiped out,"}, {"pk": 2851728, "translation": "NET", "book": 44, "chapter": 3, "verse": 20, "text": "so that times of refreshing may come from the presence of the Lord, and so that he may send the Messiah appointed for you \u2014 that is, Jesus.", "comment": "tn Or \u201crelief.\u201dsn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
tn The words \u201cso that\u2026Lord\u201d are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA27, UBS4).
tn Or \u201cthe Christ\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn He may send the Messiah appointed for you \u2013 that is, Jesus. The language points to the expectation of Jesus\u2019 return to gather his people. It is a development of the question raised in Acts 1:6.
tn Or \u201cdesignated in advance.\u201d"}, {"pk": 2851729, "translation": "NET", "book": 44, "chapter": 3, "verse": 21, "text": "This one heaven must receive until the time all things are restored, which God declared from times long ago through his holy prophets.", "comment": "tn Or \u201cfrom all ages past.\u201dsn From times long ago. Once again, God\u2019s plan is emphasized.
tn Grk \u201cwhom,\u201d continuing the sentence from v. 20.
sn The term must used here (\u03b4\u03b5\u1fd6, dei, \u201cit is necessary\u201d) is a key Lukan term to point to the plan of God and what must occur.
tn Grk \u201cuntil the times of the restoration of all things.\u201d Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the \u201ctime of restoration\u201d rather than \u201call things,\u201d the phrase was translated \u201cuntil the time all things are restored.\u201dsn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
tn Or \u201cspoke.\u201d"}, {"pk": 2851730, "translation": "NET", "book": 44, "chapter": 3, "verse": 22, "text": "Moses said, \u2018The Lord your God will raise up for you a prophet like me from among your brothers. You must obey him in everything he tells you.", "comment": "tn Grk \u201chear,\u201d but the idea of \u201chear and obey\u201d or simply \u201cobey\u201d is frequently contained in the Greek verb \u1f00\u03ba\u03bf\u03cd\u03c9 (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to \u201cobey\u201d the words of this \u201cprophet like Moses\u201d will result in complete destruction.
sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological \u201cprophet like [Moses]\u201d mentioned in that passage, who reveals the plan of God and the way of God."}, {"pk": 2851731, "translation": "NET", "book": 44, "chapter": 3, "verse": 23, "text": "Every person who does not obey that prophet will be destroyed and thus removed from the people.\u2019", "comment": "tn Grk \u201cevery soul\u201d (here \u201csoul\u201d is an idiom for the whole person).
sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one\u2019s peril.
tn Or \u201cwill be completely destroyed.\u201d In Acts 3:23 the verb \u1f10\u03be\u03bf\u03bb\u03b5\u03b8\u03c1\u03b5\u03cd\u03c9 (exoleqreuw) is translated \u201cdestroy and remove\u201d by L&N 20.35."}, {"pk": 2851732, "translation": "NET", "book": 44, "chapter": 3, "verse": 24, "text": "And all the prophets, from Samuel and those who followed him, have spoken about and announced these days.", "comment": "tn Or \u201cproclaimed.\u201dsn All the prophets\u2026have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures."}, {"pk": 2851733, "translation": "NET", "book": 44, "chapter": 3, "verse": 25, "text": "You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, \u2018And in your descendants all the nations of the earth will be blessed.\u2019", "comment": "tn Or \u201cfamilies.\u201d The Greek word \u03c0\u03b1\u03c4\u03c1\u03b9\u03ac (patria) can indicate persons of succeeding generations who are related by birth (\u201clineage,\u201d \u201cfamily\u201d) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts \u03c0\u03b1\u03c4\u03c1\u03b9\u03ac is very similar to \u1f14\u03b8\u03bd\u03bf\u03c2 (eqnos) and \u03bb\u03b1\u03cc\u03c2 (laos). In light of the context of the OT quotation, it is better to translate \u03c0\u03b1\u03c4\u03c1\u03b9\u03ac as \u201cnations\u201d here.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn Or \u201cin your offspring\u201d; Grk \u201cin your seed.\u201dsn In your descendants (Grk \u201cin your seed\u201d). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
sn A quotation from Gen 22:18."}, {"pk": 2851734, "translation": "NET", "book": 44, "chapter": 3, "verse": 26, "text": "God raised up his servant and sent him first to you, to bless you by turning each one of you from your iniquities.\u201d", "comment": "tn For the translation of plural \u03c0\u03bf\u03bd\u03b7\u03c1\u03af\u03b1 (ponhria) as \u201ciniquities,\u201d see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was \u201cturning to,\u201d here it is \u201cturning away from.\u201d The direction of the two metaphors is important.
tn Grk \u201cGod raising up his servant, sent him.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u1f75\u03c3\u03b1\u03c2 (anasthsa\") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (\u201cwhen God raised up his servant\u201d)."}, {"pk": 2851735, "translation": "NET", "book": 44, "chapter": 4, "verse": 1, "text": "While Peter and John were speaking to the people, the priests and the commander of the temple guard and the Sadducees came up to them,", "comment": "tn Grk \u201cthe official of the temple,\u201d a title for the commander of the Jewish soldiers guarding the temple (thus the translation, \u201cthe commander of the temple guard\u201d). See L&N 37.91.sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
tn Or \u201capproached.\u201d This verb often denotes a sudden appearing (BDAG 418 s.v. \u1f10\u03c6\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 1).
tn Or \u201ccaptain.\u201d
sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1\u201312; 22:23\u201334; Mark 12:18\u201327; Luke 20:27\u201338; Acts 5:17; 23:6\u20138.
tn Grk \u201cWhile they\u201d; the referents (Peter and John) have been specified in the translation for clarity."}, {"pk": 2851736, "translation": "NET", "book": 44, "chapter": 4, "verse": 2, "text": "angry because they were teaching the people and announcing in Jesus the resurrection of the dead.", "comment": "tn Or \u201cgreatly annoyed,\u201d \u201cprovoked.\u201d
tn Or \u201cproclaiming.\u201d"}, {"pk": 2851737, "translation": "NET", "book": 44, "chapter": 4, "verse": 3, "text": "So they seized them and put them in jail until the next day (for it was already evening).", "comment": "tn Or \u201cthey arrested\u201d; Grk \u201cthey laid hands on.\u201d
tn Grk \u201cAnd\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the logical sequence of events.
tn Or \u201cprison,\u201d \u201ccustody.\u201d"}, {"pk": 2851738, "translation": "NET", "book": 44, "chapter": 4, "verse": 4, "text": "But many of those who had listened to the message believed, and the number of the men came to about five thousand.", "comment": "tn Or \u201chad heard.\u201d
tn In the historical setting it is likely that only men are referred to here. The Greek term \u1f00\u03bd\u1f75\u03c1 (anhr) usually refers to males or husbands rather than people in general. Thus to translate \u201cof the people\u201d would give a false impression of the number, since any women and children were apparently not included in the count.
tn Or \u201cword.\u201d"}, {"pk": 2851739, "translation": "NET", "book": 44, "chapter": 4, "verse": 5, "text": "On the next day, their rulers, elders, and experts in the law came together in Jerusalem.", "comment": "tn Or \u201claw assembled,\u201d \u201claw met together.\u201d
tn Grk \u201cIt happened that on the next day.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Or \u201cand scribes.\u201d The traditional rendering of \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03cd\u03c2 (grammateu\") as \u201cscribe\u201d does not communicate much to the modern English reader, for whom the term might mean \u201cprofessional copyist,\u201d if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus \u201cexpert in the law\u201d comes closer to the meaning for the modern reader.sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851740, "translation": "NET", "book": 44, "chapter": 4, "verse": 6, "text": "Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest\u2019s family.", "comment": "sn The high priest\u2019s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event)."}, {"pk": 2851741, "translation": "NET", "book": 44, "chapter": 4, "verse": 7, "text": "After making Peter and John stand in their midst, they began to inquire, \u201cBy what power or by what name did you do this?\u201d", "comment": "tn Grk \u201cAnd after.\u201d Because of the length and complexity of the Greek sentence, \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
sn By what name. The issue of the \u201cname\u201d comes up again here. This question, meaning \u201cby whose authority,\u201d surfaces an old dispute (see Luke 20:1\u20138). Who speaks for God about the ancient faith?
tn Grk \u201cmaking them\u201d; the referents (Peter and John) have been specified in the translation for clarity."}, {"pk": 2851742, "translation": "NET", "book": 44, "chapter": 4, "verse": 8, "text": "Then Peter, filled with the Holy Spirit, replied, \u201cRulers of the people and elders,", "comment": "sn Filled with the Holy Spirit. The narrator\u2019s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11\u201312 (1 Pet 3:15).
tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read \u03c4\u03bf\u1fe6 \u1fbf\u0399\u03c3\u03c1\u03b1\u1f75\u03bb (tou Israhl, \u201cof Israel\u201d) after \u03c0\u03c1\u03b5\u03c3\u03b2\u03cd\u03c4\u03b5\u03c1\u03bf\u03b9 (presbuteroi, \u201celders\u201d; so D E \u03a8 33 1739 \u00cf it), while most of the better witnesses, chiefly Alexandrian (\u00cc74 \u05d0 A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that \u201cRulers\u201d already had an adjunct while \u201celders\u201d was left absolute.
tn Grk \u201cSpirit, said to them.\u201d"}, {"pk": 2851743, "translation": "NET", "book": 44, "chapter": 4, "verse": 9, "text": "if we are being examined today for a good deed done to a sick man \u2014 by what means this man was healed \u2014", "comment": "tn Or \u201cdelivered\u201d (\u03c3\u03ad\u03c3\u03c9\u03c4\u03b1\u03b9 [seswtai], from \u03c3\u1f7d\u03b6\u03c9 [swzw]). See 4:12.
tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
tn Or \u201cquestioned.\u201d The Greek term \u1f00\u03bd\u03b1\u03ba\u03c1\u03af\u03bd\u03c9 (anakrinw) points to an examination similar to a legal one.
tn Or \u201cfor an act of kindness.\u201d"}, {"pk": 2851744, "translation": "NET", "book": 44, "chapter": 4, "verse": 10, "text": "let it be known to all of you and to all the people of Israel that by the name of Jesus Christ the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d"}, {"pk": 2851745, "translation": "NET", "book": 44, "chapter": 4, "verse": 11, "text": "This Jesus is the stone that was rejected by you, the builders, that has become the cornerstone.", "comment": "tn Grk \u201cThis one\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The word \u201cyou\u201d is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22\u201324 and 3:12\u201315.
sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God\u2019s vindication/exaltation."}, {"pk": 2851746, "translation": "NET", "book": 44, "chapter": 4, "verse": 12, "text": "And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.\u201d", "comment": "tn Here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") has been translated as a generic noun (\u201cpeople\u201d).
sn Must be saved. The term used here (\u03b4\u03b5\u1fd6, dei, \u201cit is necessary\u201d) reflects the necessity set up by God\u2019s directive plan."}, {"pk": 2851747, "translation": "NET", "book": 44, "chapter": 4, "verse": 13, "text": "When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus.", "comment": "sn Uneducated does not mean \u201cilliterate,\u201d that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
tn Or \u201ccourage.\u201d
tn Or \u201cand found out.\u201d
tn For the translation of \u1f30\u03b4\u03b9\u1ff6\u03c4\u03b1\u03b9 (idiwtai) as \u201cordinary men\u201d see L&N 27.26."}, {"pk": 2851748, "translation": "NET", "book": 44, "chapter": 4, "verse": 14, "text": "And because they saw the man who had been healed standing with them, they had nothing to say against this.", "comment": "tn Or \u201cnothing to say in opposition.\u201d"}, {"pk": 2851749, "translation": "NET", "book": 44, "chapter": 4, "verse": 15, "text": "But when they had ordered them to go outside the council, they began to confer with one another,", "comment": "tn Or \u201cthe Sanhedrin\u201d (the highest legal, legislative, and judicial body among the Jews)."}, {"pk": 2851750, "translation": "NET", "book": 44, "chapter": 4, "verse": 16, "text": "saying, \u201cWhat should we do with these men? For it is plain to all who live in Jerusalem that a notable miraculous sign has come about through them, and we cannot deny it.", "comment": "tn Or \u201chas been done by them.\u201d
tn Or \u201cevident.\u201d
tn Here \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd (shmeion) has been translated as \u201cmiraculous sign\u201d rather than simply \u201csign\u201d or \u201cmiracle\u201d since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign \u201cspeaks\u201d as Peter claimed in 3:11\u201316."}, {"pk": 2851751, "translation": "NET", "book": 44, "chapter": 4, "verse": 17, "text": "But to keep this matter from spreading any further among the people, let us warn them to speak no more to anyone in this name.\u201d", "comment": "tn Or \u201cspeak no longer.\u201d"}, {"pk": 2851752, "translation": "NET", "book": 44, "chapter": 4, "verse": 18, "text": "And they called them in and ordered them not to speak or teach at all in the name of Jesus.", "comment": "sn In the name of Jesus. Once again, the \u201cname\u201d reflects the person. The person of Jesus and his authority is the \u201ctroubling\u201d topic that, as far as the Jewish leadership is concerned, needs controlling.
tn Or \u201ccommanded.\u201d"}, {"pk": 2851753, "translation": "NET", "book": 44, "chapter": 4, "verse": 19, "text": "But Peter and John replied, \u201cWhether it is right before God to obey you rather than God, you decide,", "comment": "tn Grk \u201chear,\u201d but the idea of \u201chear and obey\u201d or simply \u201cobey\u201d is frequently contained in the Greek verb \u1f00\u03ba\u03bf\u03cd\u03c9 (akouw; see L&N 36.14).
tn Grk \u201canswered and said to them.\u201d"}, {"pk": 2851754, "translation": "NET", "book": 44, "chapter": 4, "verse": 20, "text": "for it is impossible for us not to speak about what we have seen and heard.\u201d", "comment": "tn Grk \u201cfor we are not able not to speak about what we have seen and heard,\u201d but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation \u201cit is impossible for us not to speak\u2026\u201d although this is slightly awkward."}, {"pk": 2851755, "translation": "NET", "book": 44, "chapter": 4, "verse": 21, "text": "After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising God for what had happened.", "comment": "tn Or \u201cglorifying.\u201d"}, {"pk": 2851756, "translation": "NET", "book": 44, "chapter": 4, "verse": 22, "text": "For the man, on whom this miraculous sign of healing had been performed, was over forty years old.", "comment": "tn Here \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd (shmeion) has been translated as \u201cmiraculous sign\u201d rather than simply \u201csign\u201d or \u201cmiracle\u201d since both components appear to be present in the context. See also the note on this word in v. 16.
tn Or \u201chad been done.\u201d"}, {"pk": 2851757, "translation": "NET", "book": 44, "chapter": 4, "verse": 23, "text": "When they were released, Peter and John went to their fellow believers and reported everything the high priests and the elders had said to them.", "comment": "tn Grk \u201cthey\u201d; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.
tn Grk \u201cto their own [people].\u201d In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus."}, {"pk": 2851758, "translation": "NET", "book": 44, "chapter": 4, "verse": 24, "text": "When they heard this, they raised their voices to God with one mind and said, \u201cMaster of all, you who made the heaven, the earth, the sea, and everything that is in them,", "comment": "tn Or \u201cLord of all.\u201dsn The use of the title Master of all (\u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2, despoths) emphasizes that there is a sovereign God who is directing what is taking place.
sn With one mind. Compare Acts 1:14.
tn Grk \u201cand the earth, and the sea,\u201d but \u03ba\u03b1\u03af (kai) has not been translated before \u201cthe earth\u201d and \u201cthe sea\u201d since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2851759, "translation": "NET", "book": 44, "chapter": 4, "verse": 25, "text": "who said by the Holy Spirit through your servant David our forefather, \u2018Why do the nations rage, and the peoples plot foolish things?", "comment": "tn Or \u201cGentiles.\u201d
tn Or \u201cancestor\u201d; Grk \u201cfather.\u201d
tn Grk \u201cby the mouth of\u201d (an idiom).
sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
tn Or \u201cfutile\u201d; traditionally, \u201cvain.\u201d"}, {"pk": 2851760, "translation": "NET", "book": 44, "chapter": 4, "verse": 26, "text": "The kings of the earth stood together, and the rulers assembled together, against the Lord and against his Christ.\u2019", "comment": "sn A quotation from Ps 2:1\u20132.
tn Traditionally, \u201cThe kings of the earth took their stand.\u201d
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31."}, {"pk": 2851761, "translation": "NET", "book": 44, "chapter": 4, "verse": 27, "text": "\u201cFor indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against your holy servant Jesus, whom you anointed,", "comment": "sn A wordplay on \u201cChrist,\u201d v. 26, which means \u201cone who has been anointed.\u201d
sn The application of Ps 2:1\u20132 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God\u2019s plan."}, {"pk": 2851762, "translation": "NET", "book": 44, "chapter": 4, "verse": 28, "text": "to do as much as your power and your plan had decided beforehand would happen.", "comment": "tn Or \u201cpurpose,\u201d \u201cwill.\u201d
tn Grk \u201chand,\u201d here a metaphor for God\u2019s strength or power or authority.
tn Or \u201chad predestined.\u201d Since the term \u201cpredestine\u201d is something of a technical theological term, not in wide usage in contemporary English, the translation \u201cdecide beforehand\u201d was used instead (see L&N 30.84). God\u2019s direction remains as the major theme."}, {"pk": 2851763, "translation": "NET", "book": 44, "chapter": 4, "verse": 29, "text": "And now, Lord, pay attention to their threats, and grant to your servants to speak your message with great courage,", "comment": "tn Grk \u201cslaves.\u201d See the note on the word \u201cservants\u201d in 2:18.
tn Or \u201cwith all boldness.\u201d
tn Grk \u201cword.\u201d
tn Or \u201cLord, take notice of.\u201d
sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus."}, {"pk": 2851764, "translation": "NET", "book": 44, "chapter": 4, "verse": 30, "text": "while you extend your hand to heal, and to bring about miraculous signs and wonders through the name of your holy servant Jesus.\u201d", "comment": "tn The miraculous nature of these signs is implied in the context."}, {"pk": 2851765, "translation": "NET", "book": 44, "chapter": 4, "verse": 31, "text": "When they had prayed, the place where they were assembled together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God courageously.", "comment": "sn The place where they were assembled\u2026was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
tn Or \u201cwith boldness.\u201d
tn Or \u201cspeak God\u2019s message.\u201d
tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The imperfect verb has been translated as an ingressive imperfect (\u201cbegan to speak\u201d). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately."}, {"pk": 2851766, "translation": "NET", "book": 44, "chapter": 4, "verse": 32, "text": "The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common.", "comment": "tn Grk \u201csoul.\u201d
tn Grk \u201cbut all things were to them in common.\u201dsn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another."}, {"pk": 2851767, "translation": "NET", "book": 44, "chapter": 4, "verse": 33, "text": "With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all.", "comment": "tn Or \u201cwere witnessing.\u201d
tn Grk \u201cAnd with.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851768, "translation": "NET", "book": 44, "chapter": 4, "verse": 34, "text": "For there was no one needy among them, because those who were owners of land or houses were selling them and bringing the proceeds from the sales", "comment": "tn Or \u201cpoor.\u201d
tn Grk \u201chouses, selling them were bringing.\u201d The participle \u03c0\u03c9\u03bb\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (pwlounte\") has been translated as a finite verb due to requirements of contemporary English style.
tn The word \u201cthem\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2851769, "translation": "NET", "book": 44, "chapter": 4, "verse": 35, "text": "and placing them at the apostles\u2019 feet. The proceeds were distributed to each, as anyone had need.", "comment": "tn Grk \u201cIt\u201d (or \u201cThey,\u201d plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb \u03b4\u03b9\u03b5\u03b4\u03af\u03b4\u03b5\u03c4\u03bf (diedideto) has been specified in the translation for clarity."}, {"pk": 2851770, "translation": "NET", "book": 44, "chapter": 4, "verse": 36, "text": "So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated \u201cson of encouragement\u201d),", "comment": "sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1\u201311."}, {"pk": 2851771, "translation": "NET", "book": 44, "chapter": 4, "verse": 37, "text": "sold a field that belonged to him and brought the money and placed it at the apostles\u2019 feet.", "comment": "tn Grk \u201cselling a field that belonged to him, brought\u201d The participle \u03c0\u03c9\u03bb\u1f75\u03c3\u03b1\u03c2 (pwlhsa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Normally a reference to actual coins (\u201ccurrency\u201d). See L&N 6.68.
tn Or \u201ca farm.\u201d"}, {"pk": 2851772, "translation": "NET", "book": 44, "chapter": 5, "verse": 1, "text": "Now a man named Ananias, together with Sapphira his wife, sold a piece of property."}, {"pk": 2851773, "translation": "NET", "book": 44, "chapter": 5, "verse": 2, "text": "He kept back for himself part of the proceeds with his wife\u2019s knowledge; he brought only part of it and placed it at the apostles\u2019 feet.", "comment": "tn Grk \u201cAnd he.\u201d Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The participle \u1f10\u03bd\u03ad\u03b3\u03ba\u03b1\u03c2 (enenka\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2851774, "translation": "NET", "book": 44, "chapter": 5, "verse": 3, "text": "But Peter said, \u201cAnanias, why has Satan filled your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of the land?", "comment": "sn This is a good example of the Greek verb fill (\u03c0\u03bb\u03b7\u03c1\u03cc\u03c9, plhrow) meaning \u201cto exercise control over someone\u2019s thought and action\u201d (cf. Eph 5:18).
tn The words \u201cfrom the sale of\u201d are not in the Greek text, but are supplied to clarify the meaning, since the phrase \u201cproceeds from the land\u201d could possibly be understood as crops rather than money from the sale."}, {"pk": 2851775, "translation": "NET", "book": 44, "chapter": 5, "verse": 4, "text": "Before it was sold, did it not belong to you? And when it was sold, was the money not at your disposal? How have you thought up this deed in your heart? You have not lied to people but to God!\u201d", "comment": "tn Grk \u201cit\u201d; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
tn Grk \u201cto men.\u201d If Peter\u2019s remark refers only to the apostles, the translation \u201cto men\u201d would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general \u201cto people\u201d is more appropriate, since the audience would have included both men and women.
tn Grk \u201cHow is it that you have [or Why have you] placed this deed in your heart?\u201d Both of these literal translations differ from the normal way of expressing the thought in English.
tn Grk \u201cRemaining to you.\u201d
tn The negative interrogative particle \u03bf\u1f50\u03c7\u03af (ouci) expects a positive reply to this question and the following one (\u201cAnd when it was sold, was it not at your disposal?\u201d)."}, {"pk": 2851776, "translation": "NET", "book": 44, "chapter": 5, "verse": 5, "text": "When Ananias heard these words he collapsed and died, and great fear gripped all who heard about it.", "comment": "tn Or \u201cfear came on,\u201d \u201cfear seized\u201d; Grk \u201cfear happened to.\u201d"}, {"pk": 2851777, "translation": "NET", "book": 44, "chapter": 5, "verse": 6, "text": "So the young men came, wrapped him up, carried him out, and buried him.", "comment": "tn Or \u201carose.\u201d
sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
tn The translation \u201cwrapped up\u201d for \u03c3\u03c5\u03bd\u03ad\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03bd (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated \u201cremoved\u201d (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (\u201ccarried him out and buried him\u201d)."}, {"pk": 2851778, "translation": "NET", "book": 44, "chapter": 5, "verse": 7, "text": "After an interval of about three hours, his wife came in, but she did not know what had happened.", "comment": "tn Grk \u201ccame in, not knowing.\u201d The participle has been translated with concessive or adversative force: \u201calthough she did not know.\u201d In English, the adversative conjunction (\u201cbut\u201d) conveys this nuance more smoothly.
tn Grk \u201cIt happened that after an interval of about three hours.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated."}, {"pk": 2851779, "translation": "NET", "book": 44, "chapter": 5, "verse": 8, "text": "Peter said to her, \u201cTell me, were the two of you paid this amount for the land?\u201d Sapphira said, \u201cYes, that much.\u201d", "comment": "tn Grk \u201cso much,\u201d \u201cas much as this.\u201d
tn The words \u201cthe two of\u201d are not in the Greek text, but have been supplied to indicate that the verb (\u1f00\u03c0\u03ad\u03b4\u03bf\u03c3\u03b8\u03b5, apedosqe) is plural and thus refers to both Ananias and Sapphira.
tn Grk \u201cShe\u201d; the referent (Sapphira) has been specified in the translation for clarity."}, {"pk": 2851780, "translation": "NET", "book": 44, "chapter": 5, "verse": 9, "text": "Peter then told her, \u201cWhy have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!\u201d"}, {"pk": 2851781, "translation": "NET", "book": 44, "chapter": 5, "verse": 10, "text": "At once she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.", "comment": "tn Grk \u201cAnd at once.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851782, "translation": "NET", "book": 44, "chapter": 5, "verse": 11, "text": "Great fear gripped the whole church and all who heard about these things.", "comment": "sn This is the first occurrence of the term church (\u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1, ekklhsia) in Acts. It refers to an assembly of people.
tn Grk \u201cAnd great.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cfear came on,\u201d \u201cfear seized\u201d; Grk \u201cfear happened to.\u201d"}, {"pk": 2851783, "translation": "NET", "book": 44, "chapter": 5, "verse": 12, "text": "Now many miraculous signs and wonders came about among the people through the hands of the apostles. By common consent they were all meeting together in Solomon\u2019s Portico.", "comment": "tn The miraculous nature of these signs is implied in the context.
tn Grk \u201cAnd by.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cWith one mind.\u201d
tn Or \u201ccolonnade\u201d; Grk \u201cstoa.\u201dsn Solomon\u2019s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area."}, {"pk": 2851784, "translation": "NET", "book": 44, "chapter": 5, "verse": 13, "text": "None of the rest dared to join them, but the people held them in high honor.", "comment": "tn Or \u201cthe people thought very highly of them.\u201d
tn Or \u201cto associate with them.\u201d The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase \u201cnone of the rest\u201d in this verse is rhetorical hyperbole."}, {"pk": 2851785, "translation": "NET", "book": 44, "chapter": 5, "verse": 14, "text": "More and more believers in the Lord were added to their number, crowds of both men and women.", "comment": "tn Or \u201cMore and more believers were added to the Lord.\u201d"}, {"pk": 2851786, "translation": "NET", "book": 44, "chapter": 5, "verse": 15, "text": "Thus they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.", "comment": "tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation."}, {"pk": 2851787, "translation": "NET", "book": 44, "chapter": 5, "verse": 16, "text": "A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.", "comment": "sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Unclean spirits refers to evil spirits.
tn Literally a relative pronoun, \u201cwho.\u201d In English, however, a relative clause (\u201cbringing the sick and those troubled by unclean spirits, who were all being healed\u201d) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun \u201cthey\u201d was used to begin a new English sentence."}, {"pk": 2851788, "translation": "NET", "book": 44, "chapter": 5, "verse": 17, "text": "Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ), and they were filled with jealousy.", "comment": "sn See the note on Sadducees in 4:1.
sn This is a parenthetical note by the author.
sn Filled with jealousy. In Acts, the term \u201cjealousy\u201d (\u03b6\u1f75\u03bb\u03bf\u03c2, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13\u201315; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith."}, {"pk": 2851789, "translation": "NET", "book": 44, "chapter": 5, "verse": 18, "text": "They laid hands on the apostles and put them in a public jail.", "comment": "tn Or \u201cthey arrested.\u201d
tn Grk \u201cjealousy, and they.\u201d In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons."}, {"pk": 2851790, "translation": "NET", "book": 44, "chapter": 5, "verse": 19, "text": "But during the night an angel of the Lord opened the doors of the prison, led them out, and said,", "comment": "tn Or \u201cthe angel of the Lord.\u201d Linguistically, \u201cangel of the Lord\u201d is the same in both testaments (and thus, he is either \u201can angel of the Lord\u201d or \u201cthe angel of the Lord\u201d in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, \u201cAngels,\u201d DJG, 9; W. G. MacDonald argues for \u201can angel\u201d in both testaments: \u201cChristology and \u2018The Angel of the Lord\u2019,\u201d Current Issues in Biblical and Patristic Interpretation, 324-35.
tn Or \u201cbrought them out.\u201d Grk \u201cand leading them out, said.\u201d The participle \u1f10\u03be\u03b1\u03b3\u03b1\u03b3\u1f7d\u03bd (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.
tn Greek \u03c6\u03c5\u03bb\u03b1\u03ba\u1fc6\u03c2 (fulakh\"), a different word from the one in v. 18 (\u03c4\u1f75\u03c1\u03b7\u03c3\u03b9\u03c2, thrhsi\", \u201cjail\u201d).
tn Grk \u201copening the doors of the prison.\u201d The participle \u1f00\u03bd\u03bf\u03af\u03be\u03b1\u03c2 (anoixa\") has been translated as a finite verb due to the requirements of contemporary English style."}, {"pk": 2851791, "translation": "NET", "book": 44, "chapter": 5, "verse": 20, "text": "\u201cGo and stand in the temple courts and proclaim to the people all the words of this life.\u201d", "comment": "tn Or \u201cspeak.\u201d
tn Grk \u201cthe temple.\u201d This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly."}, {"pk": 2851792, "translation": "NET", "book": 44, "chapter": 5, "verse": 21, "text": "When they heard this, they entered the temple courts at daybreak and began teaching. Now when the high priest and those who were with him arrived, they summoned the Sanhedrin \u2014 that is, the whole high council of the Israelites \u2014 and sent to the jail to have the apostles brought before them.", "comment": "tn Grk \u201chave them\u201d; the referent (the apostles) has been specified in the translation for clarity.
tn Or \u201cthe council\u201d (the highest legal, legislative, and judicial body among the Jews).
tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term \u03b3\u03b5\u03c1\u03bf\u03c5\u03c3\u03af\u03b1\u03bd (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.
tn Grk \u201csons of Israel.\u201d
tn The words \u201cbefore them\u201d are not in the Greek text but are implied.
tn Grk \u201cthe temple.\u201d See the note on the same phrase in the preceding verse.
tn The imperfect verb \u1f10\u03b4\u03af\u03b4\u03b1\u03c3\u03ba\u03bf\u03bd (edidaskon) has been translated as an ingressive imperfect."}, {"pk": 2851793, "translation": "NET", "book": 44, "chapter": 5, "verse": 22, "text": "But the officers who came for them did not find them in the prison, so they returned and reported,", "comment": "tn The Greek term \u1f51\u03c0\u03b7\u03c1\u03ad\u03c4\u03b7\u03c2 (Juphreth\") generally means \u201cservant,\u201d but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).
tn The words \u201cfor them\u201d are not in the Greek text but are implied.
tn Grk \u201creported, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in English and has not been translated."}, {"pk": 2851794, "translation": "NET", "book": 44, "chapter": 5, "verse": 23, "text": "\u201cWe found the jail locked securely and the guards standing at the doors, but when we opened them, we found no one inside.\u201d", "comment": "tn The word \u201cthem\u201d is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2851795, "translation": "NET", "book": 44, "chapter": 5, "verse": 24, "text": "Now when the commander of the temple guard and the chief priests heard this report, they were greatly puzzled concerning it, wondering what this could be.", "comment": "tn Grk \u201cconcerning them,\u201d agreeing with the plural antecedent \u201cthese words.\u201d Since the phrase \u201cthese words\u201d was translated as the singular \u201cthis report,\u201d the singular \u201cconcerning it\u201d is used here.
tn Or \u201ccaptain.\u201d
tn Grk \u201cthe official of the temple,\u201d a title for the commander of the Jewish soldiers guarding the temple (thus the translation, \u201cthe commander of the temple guard\u201d). See L&N 37.91.
tn Grk \u201cheard these words.\u201d
tn The optative verb here expresses confused uncertainty."}, {"pk": 2851796, "translation": "NET", "book": 44, "chapter": 5, "verse": 25, "text": "But someone came and reported to them, \u201cLook! The men you put in prison are standing in the temple courts and teaching the people!\u201d", "comment": "tn Grk \u201cthe temple.\u201d This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
sn Obeying God (see v. 29), the apostles were teaching again (4:18\u201320; 5:20). They did so despite the risk."}, {"pk": 2851797, "translation": "NET", "book": 44, "chapter": 5, "verse": 26, "text": "Then the commander of the temple guard went with the officers and brought the apostles without the use of force (for they were afraid of being stoned by the people).", "comment": "tn Or \u201cwithout violence.\u201d It is clear, as well, that the apostles did not resist arrest.
tn Grk \u201cbrought them\u201d; the referent (the apostles) has been specified in the translation for clarity.
tn Or \u201ccaptain.\u201d
tn Grk \u201cthe official [of the temple],\u201d a title for the commander of the Jewish soldiers guarding the temple (thus the translation, \u201cthe commander of the temple guard\u201d). See L&N 37.91.
tn The Greek term \u1f51\u03c0\u03b7\u03c1\u03ad\u03c4\u03b7\u03c2 (Juphreth\") generally means \u201cservant,\u201d but in the NT is used for many different types of servants. See the note on the word \u201cofficers\u201d in v. 22.
tn Grk \u201cfor they feared lest they be stoned by the people.\u201d The translation uses a less awkward English equivalent. This is an explanatory note by the author."}, {"pk": 2851798, "translation": "NET", "book": 44, "chapter": 5, "verse": 27, "text": "When they had brought them, they stood them before the council, and the high priest questioned them,", "comment": "tn Or \u201cinterrogated,\u201d \u201casked.\u201d
tn Or \u201cthe Sanhedrin\u201d (the highest legal, legislative, and judicial body among the Jews)."}, {"pk": 2851799, "translation": "NET", "book": 44, "chapter": 5, "verse": 28, "text": "saying, \u201cWe gave you strict orders not to teach in this name. Look, you have filled Jerusalem with your teaching, and you intend to bring this man\u2019s blood on us!\u201d", "comment": "sn The name (i.e., person) of Jesus is the constant issue of debate.
tn Grk \u201cAnd behold.\u201d Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, \u03ba\u03b1\u03af (kai) has not been translated here.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn To bring this man\u2019s blood on us is an idiom meaning \u201cyou intend to make us guilty of this man\u2019s death.\u201d
tc \u2021 The majority of mss, including a few important witnesses (\u05d02 D E [\u03a8] 1739 \u00cf sy sa), have the negative particle \u03bf\u1f50 (ou) here, effectively turning the high priest\u2019s words into a question: \u201cDid we not give you strict orders not to teach in this name?\u201d But the earliest and most important mss, along with some others (\u00cc74 \u05d0* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with \u1f10\u03c0\u03b7\u03c1\u1f7d\u03c4\u03b7\u03c3\u03b5\u03bd (ephrwthsen, \u201che questioned\u201d) may well have prompted scribes to add \u03bf\u1f50 to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA27 includes the particle in brackets, indicating some doubt as to its authenticity.
tn Grk \u201cWe commanded you with a commandment\u201d (a Semitic idiom that is emphatic)."}, {"pk": 2851800, "translation": "NET", "book": 44, "chapter": 5, "verse": 29, "text": "But Peter and the apostles replied, \u201cWe must obey God rather than people.", "comment": "sn Obey. See 4:19. This response has Jewish roots (Dan 3:16\u201318; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].
tn Grk \u201capostles answered and said.\u201d
tn Here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") has been translated as a generic noun (\u201cpeople\u201d)."}, {"pk": 2851801, "translation": "NET", "book": 44, "chapter": 5, "verse": 30, "text": "The God of our forefathers raised up Jesus, whom you seized and killed by hanging him on a tree.", "comment": "tn Or \u201cancestors\u201d; Grk \u201cfathers.\u201d
tn Or \u201cby crucifying him\u201d (\u201chang on a tree\u201d is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly \u201cmisjudged\u201d Jesus."}, {"pk": 2851802, "translation": "NET", "book": 44, "chapter": 5, "verse": 31, "text": "God exalted him to his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.", "comment": "tn Or \u201cFounder\u201d (of a movement).
tn Or \u201cto give repentance and forgiveness of sins to Israel.\u201d
tn Grk \u201cThis one God exalted\u201d (emphatic)."}, {"pk": 2851803, "translation": "NET", "book": 44, "chapter": 5, "verse": 32, "text": "And we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him.\u201d", "comment": "tn Or \u201cthings.\u201d They are preaching these things even to the hostile leadership.
sn Those who obey. The implication, of course, is that the leadership is disobeying God."}, {"pk": 2851804, "translation": "NET", "book": 44, "chapter": 5, "verse": 33, "text": "Now when they heard this, they became furious and wanted to execute them.", "comment": "sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen\u2019s speech."}, {"pk": 2851805, "translation": "NET", "book": 44, "chapter": 5, "verse": 34, "text": "But a Pharisee whose name was Gamaliel, a teacher of the law who was respected by all the people, stood up in the council and ordered the men to be put outside for a short time.", "comment": "sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as \u201cGamaliel the Elder\u201d to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
tn Or \u201cthe Sanhedrin\u201d (the highest legal, legislative, and judicial body among the Jews).
tn Grk \u201cstanding up in the council, ordered.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c2 (anasta\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2851806, "translation": "NET", "book": 44, "chapter": 5, "verse": 35, "text": "Then he said to the council, \u201cMen of Israel, pay close attention to what you are about to do to these men.", "comment": "tn Grk \u201csaid to them\u201d; the referent (the council) has been specified in the translation for clarity.
tn Or \u201cIsraelite men,\u201d although this is less natural English. The Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.
tn Or \u201cmen, be careful.\u201d"}, {"pk": 2851807, "translation": "NET", "book": 44, "chapter": 5, "verse": 36, "text": "For some time ago Theudas rose up, claiming to be somebody, and about four hundred men joined him. He was killed, and all who followed him were dispersed and nothing came of it.", "comment": "tn Grk \u201cwho.\u201d The relative pronoun was replaced by the pronoun \u201che,\u201d and a new sentence was begun in the translation at this point.
tn Grk \u201cFor before these days.\u201d
tn Grk \u201cand they came to nothing.\u201d Gamaliel\u2019s argument is that these two insurrectionists were taken care of by natural events."}, {"pk": 2851808, "translation": "NET", "book": 44, "chapter": 5, "verse": 37, "text": "After him Judas the Galilean arose in the days of the census, and incited people to follow him in revolt. He too was killed, and all who followed him were scattered.", "comment": "tn Or \u201cregistration.\u201d
tn The verb \u1f00\u03c6\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 (afisthmi) as a transitive means \u201ccause to revolt\u201d as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1."}, {"pk": 2851809, "translation": "NET", "book": 44, "chapter": 5, "verse": 38, "text": "So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, it will come to nothing,", "comment": "tn Or \u201cit will be put to an end.\u201d
tn Here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) has been translated as a generic noun (\u201cpeople\u201d)."}, {"pk": 2851810, "translation": "NET", "book": 44, "chapter": 5, "verse": 39, "text": "but if it is from God, you will not be able to stop them, or you may even be found fighting against God.\u201d He convinced them,", "comment": "tn According to L&N 39.32, the verb \u03b5\u1f51\u03c1\u03b5\u03b8\u1fc6\u03c4\u03b5 (Jeureqhte, an aorist passive subjunctive) may also be translated \u201cfind yourselves\u201d \u2013 \u201clest you find yourselves fighting against God.\u201d The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.
tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.
tn Grk \u201cThey were convinced by him.\u201d This passive construction was converted to an active one (\u201cHe convinced them\u201d) in keeping with contemporary English style. The phrase \u201cHe convinced them\u201d is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA27 and UBS4) places it at the end of v. 39."}, {"pk": 2851811, "translation": "NET", "book": 44, "chapter": 5, "verse": 40, "text": "and they summoned the apostles and had them beaten. Then they ordered them not to speak in the name of Jesus and released them.", "comment": "tn The word \u201cThen\u201d is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.
sn Had them beaten. The punishment was the \u201cforty lashes minus one,\u201d see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their \u201cdisobedience\u201d (Deut 25:2\u20133; m. Makkot 3:10\u201314). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds."}, {"pk": 2851812, "translation": "NET", "book": 44, "chapter": 5, "verse": 41, "text": "So they left the council rejoicing because they had been considered worthy to suffer dishonor for the sake of the name.", "comment": "sn That is, considered worthy by God. They \u201cgloried in their shame\u201d of honoring Jesus with their testimony (Luke 6:22\u201323; 2 Macc 6:30).
sn The name refers to the name of Jesus (cf. 3 John 7)."}, {"pk": 2851813, "translation": "NET", "book": 44, "chapter": 5, "verse": 42, "text": "And every day both in the temple courts and from house to house, they did not stop teaching and proclaiming the good news that Jesus was the Christ.", "comment": "tn Grk \u201ctemple.\u201d This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
tn Grk \u201cteaching and evangelizing.\u201d They were still obeying God, not men (see 4:18\u201320; 5:29).
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31."}, {"pk": 2851814, "translation": "NET", "book": 44, "chapter": 6, "verse": 1, "text": "Now in those days, when the disciples were growing in number, a complaint arose on the part of the Greek-speaking Jews against the native Hebraic Jews, because their widows were being overlooked in the daily distribution of food.", "comment": "sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19\u201321; 26:12\u201313; 27:19; Isa 1:17\u201323; Jer 7:6; Mal 3:5.
tn Grk \u201cin the daily serving.\u201dsn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
tn Grk \u201cthese.\u201d The translation uses \u201cthose\u201d for stylistic reasons.
tn Grk \u201cwere multiplying.\u201d
tn Grk \u201cthe Hellenists,\u201d but this descriptive term is largely unknown to the modern English reader. The translation \u201cGreek-speaking Jews\u201d attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
tn Grk \u201cagainst the Hebrews,\u201d but as with \u201cHellenists\u201d this needs further explanation for the modern reader.
tn Or \u201cneglected.\u201d"}, {"pk": 2851815, "translation": "NET", "book": 44, "chapter": 6, "verse": 2, "text": "So the twelve called the whole group of the disciples together and said, \u201cIt is not right for us to neglect the word of God to wait on tables.", "comment": "tn Grk \u201ccalling the whole group\u2026together, said.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cto serve tables.\u201d
sn The twelve refers to the twelve apostles.
tn Or \u201cthe multitude.\u201d"}, {"pk": 2851816, "translation": "NET", "book": 44, "chapter": 6, "verse": 3, "text": "But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task.", "comment": "tn Or \u201care of good reputation\u201d (BDAG 618 s.v. \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9 2.b).
tn Grk \u201cof this need\u201d; translated \u201cnecessary work\u201d or \u201cneeded task\u201d by L&N 42.22.
tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation \u201cbrothers\u201d has been retained, rather than \u201cbrothers and sisters\u201d (used in contexts where both male and female believers are clearly addressed).
sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
tn The translation \u201cput in charge\u201d is given by BDAG 492 s.v. \u03ba\u03b1\u03b8\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 2."}, {"pk": 2851817, "translation": "NET", "book": 44, "chapter": 6, "verse": 4, "text": "But we will devote ourselves to prayer and to the ministry of the word.\u201d"}, {"pk": 2851818, "translation": "NET", "book": 44, "chapter": 6, "verse": 5, "text": "The proposal pleased the entire group, so they chose Stephen, a man full of faith and of the Holy Spirit, with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism from Antioch.", "comment": "tn Grk \u201cAnd the.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The translation \u201cso\u201d has been used to indicate the logical sequence in English.
tn Or \u201ca proselyte.\u201d
tn \u201cWith\u201d is smoother English style for an addition like this. Because of differences between Greek and English style, \u03ba\u03b1\u03af (kai), which occurs between each name in the list, has not been translated except preceding the last element.
sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2."}, {"pk": 2851819, "translation": "NET", "book": 44, "chapter": 6, "verse": 6, "text": "They stood these men before the apostles, who prayed and placed their hands on them.", "comment": "tn Literally this is a participle in the Greek text (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9, proseuxamenoi). It could be translated as a finite verb (\u201cand they prayed and placed their hands on them\u201d) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
tn Or \u201claid.\u201d"}, {"pk": 2851820, "translation": "NET", "book": 44, "chapter": 6, "verse": 7, "text": "The word of God continued to spread, the number of disciples in Jerusalem increased greatly, and a large group of priests became obedient to the faith.", "comment": "tn Grk \u201ca great multitude.\u201dsn A large group. Many Jews, even some religious leaders, were responding.
tn Grk \u201ckept on spreading\u201d; the verb has been translated as a progressive imperfect.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851821, "translation": "NET", "book": 44, "chapter": 6, "verse": 8, "text": "Now Stephen, full of grace and power, was performing great wonders and miraculous signs among the people.", "comment": "tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time."}, {"pk": 2851822, "translation": "NET", "book": 44, "chapter": 6, "verse": 9, "text": "But some men from the Synagogue of the Freedmen (as it was called), both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, stood up and argued with Stephen.", "comment": "tn Grk \u201cthe so-called Synagogue of the Freedmen.\u201d The translation of the participle \u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 (legomenh\") by the phrase \u201cas it was called\u201d is given by L&N 87.86. \u201cFreedmen\u201d would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. \u039b\u03b9\u03b2\u03b5\u03c1\u03c4\u1fd6\u03bd\u03bf\u03c2).
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2)."}, {"pk": 2851823, "translation": "NET", "book": 44, "chapter": 6, "verse": 10, "text": "Yet they were not able to resist the wisdom and the Spirit with which he spoke.", "comment": "tn Grk \u201cand.\u201d The context, however, indicates that the conjunction carries an adversative force.
sn They were not able to resist. This represents another fulfillment of Luke 12:11\u201312; 21:15."}, {"pk": 2851824, "translation": "NET", "book": 44, "chapter": 6, "verse": 11, "text": "Then they secretly instigated some men to say, \u201cWe have heard this man speaking blasphemous words against Moses and God.\u201d", "comment": "tn Another translation would be \u201cthey suborned\u201d (but this term is not in common usage). \u201cInstigate (secretly), suborn\u201d is given by BDAG 1036 s.v. \u1f51\u03c0\u03bf\u03b2\u03ac\u03bb\u03bb\u03c9.
tn Grk \u201cheard him\u201d; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as \u201cthis man.\u201d"}, {"pk": 2851825, "translation": "NET", "book": 44, "chapter": 6, "verse": 12, "text": "They incited the people, the elders, and the experts in the law; then they approached Stephen, seized him, and brought him before the council.", "comment": "tn Or \u201cand the scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 4:5.
tn Grk \u201capproaching, they seized him\u201d; the referent (Stephen) has been specified in the translation for clarity.
tn Or \u201cthe Sanhedrin\u201d (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
tn Grk \u201cand the,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2851826, "translation": "NET", "book": 44, "chapter": 6, "verse": 13, "text": "They brought forward false witnesses who said, \u201cThis man does not stop saying things against this holy place and the law.", "comment": "sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God\u2019s law in Torah was to blaspheme God (Deut 28:15\u201319). On the Jewish view of false witnesses, see Exod 19:16\u201318; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen\u2019s speech in Acts 7 may indicate why the temple was mentioned.
sn This holy place is a reference to the temple."}, {"pk": 2851827, "translation": "NET", "book": 44, "chapter": 6, "verse": 14, "text": "For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs that Moses handed down to us.\u201d", "comment": "tn Or \u201cpractices.\u201dsn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ\u2019s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3\u20134, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple\u2019s centrality has also become an issue. The \u201cfalseness\u201d of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen\u2019s remarks."}, {"pk": 2851828, "translation": "NET", "book": 44, "chapter": 6, "verse": 15, "text": "All who were sitting in the council looked intently at Stephen and saw his face was like the face of an angel.", "comment": "tn Or \u201cSanhedrin\u201d (the highest legal, legislative, and judicial body among the Jews).
tn Grk \u201cat him\u201d; the referent (Stephen) has been specified in the translation for clarity.
sn His face was like the face of an angel. This narrative description of Stephen\u2019s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.
tn Grk \u201cAnd all.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851829, "translation": "NET", "book": 44, "chapter": 7, "verse": 1, "text": "Then the high priest said, \u201cAre these things true?\u201d", "comment": "tn Grk \u201cIf it is so concerning these things\u201d (see BDAG 422 s.v. \u1f14\u03c7\u03c9 10.a for this use)."}, {"pk": 2851830, "translation": "NET", "book": 44, "chapter": 7, "verse": 2, "text": "So he replied, \u201cBrothers and fathers, listen to me. The God of glory appeared to our forefather Abraham when he was in Mesopotamia, before he settled in Haran,", "comment": "tn Or \u201cancestor\u201d; Grk \u201cfather.\u201d
tn Grk \u201csaid.\u201d"}, {"pk": 2851831, "translation": "NET", "book": 44, "chapter": 7, "verse": 3, "text": "and said to him, \u2018Go out from your country and from your relatives, and come to the land I will show you.\u2019", "comment": "sn A quotation from Gen 12:1."}, {"pk": 2851832, "translation": "NET", "book": 44, "chapter": 7, "verse": 4, "text": "Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God made him move to this country where you now live.", "comment": "tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn The translation \u201cmade him move\u201d for the verb \u03bc\u03b5\u03c4\u03bf\u03b9\u03ba\u03af\u03b6\u03c9 (metoikizw) is given by L&N 85.83. The verb has the idea of \u201cresettling\u201d someone (BDAG 643 s.v.); see v. 43, where it reappears."}, {"pk": 2851833, "translation": "NET", "book": 44, "chapter": 7, "verse": 5, "text": "He did not give any of it to him for an inheritance, not even a foot of ground, yet God promised to give it to him as his possession, and to his descendants after him, even though Abraham as yet had no child.", "comment": "tn Grk \u201cHe did not give him an inheritance in it.\u201d This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
tn Grk \u201cAnd he.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201ca step of a foot\u201d (cf. Deut 2:5).
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
tn Grk \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity."}, {"pk": 2851834, "translation": "NET", "book": 44, "chapter": 7, "verse": 6, "text": "But God spoke as follows: \u2018Your descendants will be foreigners in a foreign country, whose citizens will enslave them and mistreat them for four hundred years.", "comment": "sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
tn Or \u201cwill be strangers,\u201d that is, one who lives as a noncitizen of a foreign country.
tn Grk \u201cthat his\u201d; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation."}, {"pk": 2851835, "translation": "NET", "book": 44, "chapter": 7, "verse": 7, "text": "But I will punish the nation they serve as slaves,\u2019 said God, \u2018and after these things they will come out of there and worship me in this place.\u2019", "comment": "tn BDAG 568 s.v. \u03ba\u03c1\u03af\u03bd\u03c9 5.b.\u03b1 states, \u201cOft. the emphasis is unmistakably laid upon that which follows the Divine Judge\u2019s verdict, upon the condemnation or punishment: condemn, punish \u2026Ac 7:7 (Gen 15:14).\u201d
tn Or \u201cand serve,\u201d but with religious/cultic overtones (BDAG 587 s.v. \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03c9).
sn An allusion to Exod 3:12.
tn The words \u201cof there\u201d are not in the Greek text, but are implied.sn A quotation from Gen 15:14."}, {"pk": 2851836, "translation": "NET", "book": 44, "chapter": 7, "verse": 8, "text": "Then God gave Abraham the covenant of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.", "comment": "tn Grk \u201ccircumcised him on the eighth day,\u201d but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause \u201cwhen he was eight days old\u201d conveys this idea more clearly. See Gen 17:11\u201312.
sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23\u201326).
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Grk \u201chim\u201d; the referent (Abraham) has been specified in the translation for clarity.
sn God gave\u2026the covenant. Note how the covenant of promise came before Abraham\u2019s entry into the land and before the building of the temple.
tn The words \u201cbecame the father of\u201d are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac."}, {"pk": 2851837, "translation": "NET", "book": 44, "chapter": 7, "verse": 9, "text": "The patriarchs, because they were jealous of Joseph, sold him into Egypt. But God was with him,", "comment": "tn Grk \u201cAnd the.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The meaning \u201csell\u201d for the middle voice of \u1f00\u03c0\u03bf\u03b4\u03af\u03b4\u03c9\u03bc\u03b9 (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12\u201336, esp. v. 28.
tn Though the Greek term here is \u03ba\u03b1\u03af (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph."}, {"pk": 2851838, "translation": "NET", "book": 44, "chapter": 7, "verse": 10, "text": "and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household.", "comment": "tn Or \u201cappointed.\u201d See Gen 41:41\u201343."}, {"pk": 2851839, "translation": "NET", "book": 44, "chapter": 7, "verse": 11, "text": "Then a famine occurred throughout Egypt and Canaan, causing great suffering, and our ancestors could not find food.", "comment": "tn Grk \u201cand,\u201d but logically causal.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn Grk \u201ccame upon all Egypt.\u201d
sn Our. Stephen spoke of \u201cour\u201d ancestors (Grk \u201cfathers\u201d) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what \u201cyour\u201d ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke."}, {"pk": 2851840, "translation": "NET", "book": 44, "chapter": 7, "verse": 12, "text": "So when Jacob heard that there was grain in Egypt, he sent our ancestors there the first time.", "comment": "tn The word \u201cthere\u201d is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn Or possibly \u201cfood,\u201d since in a number of extrabiblical contexts the phrase \u03c3\u03b9\u03c4\u03af\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03bf\u03c4\u03ac (sitia kai pota) means \u201cfood and drink,\u201d where solid food is contrasted with liquid nourishment (L&N 3.42).
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2851841, "translation": "NET", "book": 44, "chapter": 7, "verse": 13, "text": "On their second visit Joseph made himself known to his brothers again, and Joseph\u2019s family became known to Pharaoh.", "comment": "tn BDAG 194 s.v. \u03b3\u03ad\u03bd\u03bf\u03c2 2. gives \u201cfamily, relatives\u201d here; another alternative is \u201crace\u201d (see v. 19)."}, {"pk": 2851842, "translation": "NET", "book": 44, "chapter": 7, "verse": 14, "text": "So Joseph sent a message and invited his father Jacob and all his relatives to come, seventy-five people in all.", "comment": "tn Or \u201cJoseph had his father summoned\u201d (BDAG 121 s.v. \u1f00\u03c0\u03bf\u03c3\u03c4\u03ad\u03bb\u03bb\u03c9 2.b).
tn Grk \u201csouls\u201d (here an idiom for the whole person).
tn The words \u201ca message\u201d are not in the Greek text, but are implied."}, {"pk": 2851843, "translation": "NET", "book": 44, "chapter": 7, "verse": 15, "text": "So Jacob went down to Egypt and died there, along with our ancestors,", "comment": "tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn The word \u201cthere\u201d is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2851844, "translation": "NET", "book": 44, "chapter": 7, "verse": 16, "text": "and their bones were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money from the sons of Hamor in Shechem.", "comment": "tn \u201cand they.\u201d
sn See Gen 49:29\u201332."}, {"pk": 2851845, "translation": "NET", "book": 44, "chapter": 7, "verse": 17, "text": "\u201cBut as the time drew near for God to fulfill the promise he had declared to Abraham, the people increased greatly in number in Egypt,", "comment": "tn Grk \u201cthe people increased and multiplied.\u201d
tn Grk \u201cBut as the time for the fulfillment of the promise drew near that God had declared to Abraham.\u201d The order of the clauses has been rearranged to improve English style. See vv. 6\u20137 above."}, {"pk": 2851846, "translation": "NET", "book": 44, "chapter": 7, "verse": 18, "text": "until another king who did not know about Joseph ruled over Egypt.", "comment": "tn Or simply \u201cdid not know.\u201d However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way \u201cdid not know Joseph\u201d could be understood).
sn A quotation from Exod 1:8.
tn Grk \u201carose,\u201d but in this context it clearly refers to a king assuming power."}, {"pk": 2851847, "translation": "NET", "book": 44, "chapter": 7, "verse": 19, "text": "This was the one who exploited our people and was cruel to our ancestors, forcing them to abandon their infants so they would die.", "comment": "tn Grk \u201cso that they could not be kept alive,\u201d but in this context the phrase may be translated either \u201cso that they would not continue to live,\u201d or \u201cso that they would die\u201d (L&N 23.89).
tn According to L&N 88.147 it is also possible to translate \u03ba\u03b1\u03c4\u03b1\u03c3\u03bf\u03c6\u03b9\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (katasofisameno\") as \u201ctook advantage by clever words\u201d or \u201cpersuaded by sweet talk.\u201d
tn Or \u201crace.\u201d
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn Or \u201cexpose\u201d (BDAG 303 s.v. \u1f14\u03ba\u03b8\u03b5\u03c4\u03bf\u03c2)."}, {"pk": 2851848, "translation": "NET", "book": 44, "chapter": 7, "verse": 20, "text": "At that time Moses was born, and he was beautiful to God. For three months he was brought up in his father\u2019s house,", "comment": "tn Grk \u201cwho was brought up for three months.\u201d The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (\u201che\u201d).
tn Or \u201cwas well-formed before God,\u201d or \u201cwas well-pleasing to God\u201d (BDAG 145 s.v. \u1f00\u03c3\u03c4\u03b5\u1fd6\u03bf\u03c2 suggests the meaning is more like \u201cwell-bred\u201d as far as God was concerned; see Exod 2:2)."}, {"pk": 2851849, "translation": "NET", "book": 44, "chapter": 7, "verse": 21, "text": "and when he had been abandoned, Pharaoh\u2019s daughter adopted him and brought him up as her own son.", "comment": "tn Or \u201cexposed\u201d (see v. 19).
tn Grk \u201cPharaoh\u2019s daughter took him up for herself.\u201d According to BDAG 64 s.v. \u1f00\u03bd\u03b1\u03b9\u03c1\u03ad\u03c9, \u201cThe pap. exx. involve exposed children taken up and reared as slaves\u2026The rendering \u2018adopt\u2019 lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.\u201d In this instance both the immediate context and the OT account (Exod 2:3\u201310) do support the normal sense of the English word \u201cadopt,\u201d although it should not be understood to refer to a technical, legal event.
tn Or \u201cand reared him\u201d (BDAG 74 s.v. \u1f00\u03bd\u03b1\u03c4\u03c1\u03ad\u03c6\u03c9 b)."}, {"pk": 2851850, "translation": "NET", "book": 44, "chapter": 7, "verse": 22, "text": "So Moses was trained in all the wisdom of the Egyptians and was powerful in his words and deeds.", "comment": "tn Or \u201cinstructed.\u201d
tn Or \u201cwas able\u201d (BDAG 264 s.v. \u03b4\u03c5\u03bd\u03b1\u03c4\u03cc\u03c2 1.b.\u03b1)."}, {"pk": 2851851, "translation": "NET", "book": 44, "chapter": 7, "verse": 23, "text": "But when he was about forty years old, it entered his mind to visit his fellow countrymen the Israelites.", "comment": "tn Grk \u201cbrothers.\u201d The translation \u201ccompatriot\u201d is given by BDAG 18-19 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.b.
tn Grk \u201cthe sons of Israel.\u201d
tn Grk \u201cheart.\u201d"}, {"pk": 2851852, "translation": "NET", "book": 44, "chapter": 7, "verse": 24, "text": "When he saw one of them being hurt unfairly, Moses came to his defense and avenged the person who was mistreated by striking down the Egyptian.", "comment": "tn \u201cHurt unfairly\u201d conveys a better sense of the seriousness of the offense against the Israelite than \u201ctreated unfairly,\u201d which can sometimes refer to slight offenses, or \u201cwronged,\u201d which can refer to offenses that do not involve personal violence, as this one probably did.
tn Or \u201che defended,\u201d \u201che retaliated\u201d (BDAG 55 s.v. \u1f00\u03bc\u03cd\u03bd\u03bf\u03bc\u03b1\u03b9).
tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201che\u201d; the referent (Moses) has been specified in the translation for clarity."}, {"pk": 2851853, "translation": "NET", "book": 44, "chapter": 7, "verse": 25, "text": "He thought his own people would understand that God was delivering them through him, but they did not understand.", "comment": "tn Grk \u201cwas granting them deliverance.\u201d The narrator explains that this act pictured what Moses could do for his people.
sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6\u201346; Ezek 20; and Neh 9:6\u201338.
tn Grk \u201chis brothers.\u201d
tn Grk \u201cby his hand,\u201d where the hand is a metaphor for the entire person."}, {"pk": 2851854, "translation": "NET", "book": 44, "chapter": 7, "verse": 26, "text": "The next day Moses saw two men fighting, and tried to make peace between them, saying, \u2018Men, you are brothers; why are you hurting one another?\u2019", "comment": "tn Grk \u201che\u201d; the referent (Moses) has been specified in the translation for clarity.
tn Or \u201ctried to reconcile\u201d (BDAG 964-65 s.v. \u03c3\u03c5\u03bd\u03b1\u03bb\u03bb\u03ac\u03c3\u03c3\u03c9).
tn Grk \u201csaw them\u201d; the context makes clear that two individuals were involved (v. 27)."}, {"pk": 2851855, "translation": "NET", "book": 44, "chapter": 7, "verse": 27, "text": "But the man who was unfairly hurting his neighbor pushed Moses aside, saying, \u2018Who made you a ruler and judge over us?", "comment": "tn Or \u201crepudiated Moses,\u201d \u201crejected Moses\u201d (BDAG 126-27 s.v. \u1f00\u03c0\u03c9\u03b8\u03ad\u03c9 2).
tn Or \u201cappointed.\u201d
tn Grk \u201chim\u201d; the referent (Moses) has been specified in the translation for clarity."}, {"pk": 2851856, "translation": "NET", "book": 44, "chapter": 7, "verse": 28, "text": "You don\u2019t want to kill me the way you killed the Egyptian yesterday, do you?\u2019", "comment": "tn The Greek construction anticipates a negative reply which is indicated in the translation by the \u2018tag\u2019 at the end, \u201cdo you?\u201d sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation."}, {"pk": 2851857, "translation": "NET", "book": 44, "chapter": 7, "verse": 29, "text": "When the man said this, Moses fled and became a foreigner in the land of Midian, where he became the father of two sons.", "comment": "tn Or \u201cresident alien.\u201d Traditionally \u03c0\u03ac\u03c1\u03bf\u03b9\u03ba\u03bf\u03c2 (paroiko\") has been translated \u201cstranger\u201d or \u201calien,\u201d but the level of specificity employed with \u201cforeigner\u201d or \u201cresident alien\u201d is now necessary in contemporary English because a \u201cstranger\u201d is a person not acquainted with someone, while an \u201calien\u201d can suggest science fiction imagery.
tn Grk \u201cAt this word,\u201d which could be translated either \u201cwhen the man said this\u201d or \u201cwhen Moses heard this.\u201d Since \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) refers to the remark made by the Israelite, this translation has followed the first option."}, {"pk": 2851858, "translation": "NET", "book": 44, "chapter": 7, "verse": 30, "text": "\u201cAfter forty years had passed, an angel appeared to him in the desert of Mount Sinai, in the flame of a burning bush.", "comment": "tn Grk \u201cAnd after.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and contemporary English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn An allusion to Exod 3:2.
tn Or \u201cwilderness.\u201d"}, {"pk": 2851859, "translation": "NET", "book": 44, "chapter": 7, "verse": 31, "text": "When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,"}, {"pk": 2851860, "translation": "NET", "book": 44, "chapter": 7, "verse": 32, "text": "\u2018I am the God of your forefathers, the God of Abraham, Isaac, and Jacob.\u2019 Moses began to tremble and did not dare to look more closely.", "comment": "tn Grk \u201cand Isaac,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Or \u201cto investigate,\u201d \u201cto contemplate\u201d (BDAG 522 s.v. \u03ba\u03b1\u03c4\u03b1\u03bd\u03bf\u03ad\u03c9 2).
tn Or \u201cancestors\u201d; Grk \u201cfathers.\u201d
sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation."}, {"pk": 2851861, "translation": "NET", "book": 44, "chapter": 7, "verse": 33, "text": "But the Lord said to him, \u2018Take the sandals off your feet, for the place where you are standing is holy ground.", "comment": "sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place."}, {"pk": 2851862, "translation": "NET", "book": 44, "chapter": 7, "verse": 34, "text": "I have certainly seen the suffering of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. Now come, I will send you to Egypt.\u2019", "comment": "tn Grk \u201cAnd now.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cmistreatment.\u201d
tn Or \u201cto set them free.\u201d
sn A quotation from Exod 3:7\u20138, 10."}, {"pk": 2851863, "translation": "NET", "book": 44, "chapter": 7, "verse": 35, "text": "This same Moses they had rejected, saying, \u2018Who made you a ruler and judge?\u2019 God sent as both ruler and deliverer through the hand of the angel who appeared to him in the bush.", "comment": "sn This same. The reference to \u201cthis one\u201d occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
tn Or simply \u201cthrough the angel.\u201d Here the \u201chand\u201d could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14\u201318; Gal 3:19; Deut 33:2 LXX).
tn Or \u201cliberator.\u201d The meaning \u201cliberator\u201d for \u03bb\u03c5\u03c4\u03c1\u03c9\u03c4\u1f75\u03bd (lutrwthn) is given in L&N 37.129: \u201ca person who liberates or releases others.\u201d
sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint."}, {"pk": 2851864, "translation": "NET", "book": 44, "chapter": 7, "verse": 36, "text": "This man led them out, performing wonders and miraculous signs in the land of Egypt, at the Red Sea, and in the wilderness for forty years.", "comment": "tn Or simply \u201cin Egypt.\u201d The phrase \u201cthe land of\u201d could be omitted as unnecessary or redundant.
tn Grk \u201cand at,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Or \u201cdesert.\u201d
tn Here the context indicates the miraculous nature of the signs mentioned.sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12)."}, {"pk": 2851865, "translation": "NET", "book": 44, "chapter": 7, "verse": 37, "text": "This is the Moses who said to the Israelites, \u2018God will raise up for you a prophet like me from among your brothers.\u2019", "comment": "tn Grk \u201cto the sons of Israel.\u201d
sn A quotation from Deut 18:15. This quotation sets up Jesus as the \u201cleader-prophet\u201d like Moses (Acts 3:22; Luke 9:35)."}, {"pk": 2851866, "translation": "NET", "book": 44, "chapter": 7, "verse": 38, "text": "This is the man who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our ancestors, and he received living oracles to give to you.", "comment": "tn This term, \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1 (ekklhsia), is a secular use of the term that came to mean \u201cchurch\u201d in the epistles. Here a reference to an assembly is all that is intended.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn Grk \u201cfathers, who.\u201d The relative pronoun was replaced by the pronoun \u201che\u201d and a new clause introduced by \u201cand\u201d was begun in the translation at this point to improve the English style.
tc \u2021 The first person pronoun \u1f21\u03bc\u1fd6\u03bd (Jhmin, \u201cto us\u201d) is read by A C D E \u03a8 33 1739 \u00cf lat sy, while the second person pronoun \u1f51\u03bc\u1fd6\u03bd (Jumin, \u201cto you\u201d) is read by \u00cc74 \u05d0 B 36 453 al co. The second person pronoun thus has significantly better external support. As well, \u1f51\u03bc\u1fd6\u03bd is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps \u201cdoes not wish to disassociate himself from those who received God\u2019s revelation in the past, but only from those who misinterpreted and disobeyed that revelation\u201d (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally \u1f51\u03bc\u1fd6\u03bd is the preferred reading.
tn Or \u201cmessages.\u201d This is an allusion to the law given to Moses.
tn Or \u201cdesert.\u201d"}, {"pk": 2851867, "translation": "NET", "book": 44, "chapter": 7, "verse": 39, "text": "Our ancestors were unwilling to obey him, but pushed him aside and turned back to Egypt in their hearts,", "comment": "tn Grk \u201cwhom our.\u201d The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
sn Pushed him aside. This is the second time Moses is \u201cpushed aside\u201d in Stephen\u2019s account (see v. 27).
sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2851868, "translation": "NET", "book": 44, "chapter": 7, "verse": 40, "text": "saying to Aaron, \u2018Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt \u2014 we do not know what has happened to him!\u2019", "comment": "sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God\u2019s promise in Exod 23:20.
tn Or simply \u201cof Egypt.\u201d The phrase \u201cthe land of\u201d could be omitted as unnecessary or redundant."}, {"pk": 2851869, "translation": "NET", "book": 44, "chapter": 7, "verse": 41, "text": "At that time they made an idol in the form of a calf, brought a sacrifice to the idol, and began rejoicing in the works of their hands.", "comment": "tn Grk \u201cIn those days.\u201d
tn Grk \u201cAnd.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201ca bull calf\u201d (see Exod 32:4\u20136). The term \u03bc\u03bf\u03c3\u03c7\u03bf\u03c0\u03bf\u03b9\u03ad\u03c9 (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.
tn Grk \u201cand brought,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn The imperfect verb \u03b5\u1f50\u03c6\u03c1\u03b1\u03af\u03bd\u03bf\u03bd\u03c4\u03bf (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. \u03b5\u1f50\u03c6\u03c1\u03b1\u03af\u03bd\u03c9 2.
tn Or \u201cin what they had done.\u201d"}, {"pk": 2851870, "translation": "NET", "book": 44, "chapter": 7, "verse": 42, "text": "But God turned away from them and gave them over to worship the host of heaven, as it is written in the book of the prophets: \u2018It was not to me that you offered slain animals and sacrifices forty years in the wilderness, was it, house of Israel?", "comment": "sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18\u201332.
tn The Greek construction anticipates a negative reply which is indicated in the translation by the \u2018tag\u2019 question, \u201cwas it?\u201d
tn The two terms for sacrifices \u201csemantically reinforce one another and are here combined essentially for emphasis\u201d (L&N 53.20).
tn Or \u201cstars.\u201dsn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2\u20135. See Ps 106:36\u201343."}, {"pk": 2851871, "translation": "NET", "book": 44, "chapter": 7, "verse": 43, "text": "But you took along the tabernacle of Moloch and the star of the god Rephan, the images you made to worship, but I will deport you beyond Babylon.\u2019", "comment": "sn A quotation from Amos 5:25\u201327. This constituted a prediction of the exile.
tn Or \u201ctent.\u201dsn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
tc \u2021 Most mss, including several important ones (\u00cc74 \u05d0 A C E \u03a8 33 1739 \u00cf h p vg syh mae bo Cyr), have \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyour\u201d) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of \u1f51\u03bc\u1ff6\u03bd in B D 36 453 gig syp sa Irlat Or is difficult to explain if it is not the original wording here. NA27 has the word in brackets, indicating some doubt as to its authenticity.
sn Rephan (\u1ffe\u03a1\u03b1\u03b9\u03c6\u03ac\u03bd, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.
tn Or \u201cI will make you move.\u201d"}, {"pk": 2851872, "translation": "NET", "book": 44, "chapter": 7, "verse": 44, "text": "Our ancestors had the tabernacle of testimony in the wilderness, just as God who spoke to Moses ordered him to make it according to the design he had seen.", "comment": "tn Or \u201ctent.\u201dsn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon\u2019s temple. This is where God was believed to reside, yet the people were still unfaithful.
tn Or \u201cdesert.\u201d
tn Grk \u201cthe one\u201d; the referent (God) has been specified in the translation for clarity.
tn The word \u201chim\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2851873, "translation": "NET", "book": 44, "chapter": 7, "verse": 45, "text": "Our ancestors received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, until the time of David.", "comment": "tn Grk \u201cIn those days.\u201d
tn Grk \u201cAnd.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201dsn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted."}, {"pk": 2851874, "translation": "NET", "book": 44, "chapter": 7, "verse": 46, "text": "He found favor with God and asked that he could find a dwelling place for the house of Jacob.", "comment": "tn Or \u201cgrace.\u201d
tn The words \u201cthat he could\u201d are not in the Greek text, but are implied as the (understood) subject of the infinitive \u03b5\u1f51\u03c1\u03b5\u1fd6\u03bd (Jeurein). This understands David\u2019s request as asking that he might find the dwelling place. The other possibility would be to supply \u201cthat God\u201d as the subject of the infinitive: \u201cand asked that God find a dwelling place.\u201d Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (\u201chouse of Jacob\u201d vs. \u201cGod of Jacob\u201d).
tn Grk \u201cbefore,\u201d \u201cin the presence of.\u201d
tn Grk \u201cDavid, who\u201d The relative pronoun was replaced by the pronoun \u201che\u201d and a new sentence was begun in the translation at this point to improve the English style.
tn On this term see BDAG 929 s.v. \u03c3\u03ba\u1f75\u03bd\u03c9\u03bc\u03b1 a (Ps 132:5).
tc Some mss read \u03b8\u03b5\u1ff7 (qew, \u201cGod\u201d) here, a variant much easier to understand in the context. The reading \u201cGod\u201d is supported by \u05d02 A C E \u03a8 33 1739 \u00cf lat sy co. The more difficult \u03bf\u1f34\u03ba\u1ff3 (oikw, \u201chouse\u201d) is supported by \u00cc74 \u05d0* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading \u201cGod\u201d would change it to \u201chouse,\u201d while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change \u201chouse\u201d to \u201cGod.\u201d However, some scholars think the reading \u201chouse\u201d is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading \u201chouse\u201d is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, \u201cStephen\u2019s Speech \u2013 Acts vii.2-53,\u201d NTS 4 (1957): 25-31, compared the idea of a \u201chouse within the house of Israel\u201d with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading \u201chouse\u201d as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)"}, {"pk": 2851875, "translation": "NET", "book": 44, "chapter": 7, "verse": 47, "text": "But Solomon built a house for him.", "comment": "sn See 1 Kgs 8:1\u201321."}, {"pk": 2851876, "translation": "NET", "book": 44, "chapter": 7, "verse": 48, "text": "Yet the Most High does not live in houses made by human hands, as the prophet says,", "comment": "sn The title the Most High points to God\u2019s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests \u201cman-made\u201d or \u201cimpermanent.\u201d The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1\u201334)."}, {"pk": 2851877, "translation": "NET", "book": 44, "chapter": 7, "verse": 49, "text": "\u2018Heaven is my throne, and earth is the footstool for my feet. What kind of house will you build for me, says the Lord, or what is my resting place?", "comment": "sn What kind\u2026resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God."}, {"pk": 2851878, "translation": "NET", "book": 44, "chapter": 7, "verse": 50, "text": "Did my hand not make all these things?\u2019", "comment": "tn The question in Greek introduced with \u03bf\u1f50\u03c7\u03af (ouci) expects a positive reply.sn A quotation from Isa 66:1\u20132. If God made the heavens, how can a human building contain him?
tn Or \u201cDid I.\u201d The phrase \u201cmy hand\u201d is ultimately a metaphor for God himself."}, {"pk": 2851879, "translation": "NET", "book": 44, "chapter": 7, "verse": 51, "text": "\u201cYou stubborn people, with uncircumcised hearts and ears! You are always resisting the Holy Spirit, like your ancestors did!", "comment": "sn Traditionally, \u201cstiff-necked people.\u201d Now the critique begins in earnest.
tn The term \u1f00\u03c0\u03b5\u03c1\u03af\u03c4\u03bc\u03b7\u03c4\u03bf\u03b9 (aperitmhtoi, \u201cuncircumcised\u201d) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. \u1f00\u03c0\u03b5\u03c1\u03af\u03c4\u03bc\u03b7\u03c4\u03bf\u03c2 and Isa 52:1.
tn Or \u201cYou stubborn and obstinate people!\u201d (The phrase \u201cuncircumcised hearts and ears\u201d is another figure for stubbornness.)
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2851880, "translation": "NET", "book": 44, "chapter": 7, "verse": 52, "text": "Which of the prophets did your ancestors not persecute? They killed those who foretold long ago the coming of the Righteous One, whose betrayers and murderers you have now become!", "comment": "tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10\u201314; Neh 9:26; 2 Chr 36:16).
sn The Righteous One is a reference to Jesus Christ.
tn Grk \u201cAnd they.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn Which\u2026persecute. The rhetorical question suggests they persecuted them all."}, {"pk": 2851881, "translation": "NET", "book": 44, "chapter": 7, "verse": 53, "text": "You received the law by decrees given by angels, but you did not obey it.\u201d", "comment": "tn Grk \u201cwhose betrayers and murderers you have now become, who received the law\u201d The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun \u201cYou\u201d supplied in place of the Greek relative pronoun to make a complete sentence in English.
tn Or \u201cdid not obey it.\u201d
tn Traditionally, \u201cas ordained by angels,\u201d but \u03b5\u1f30\u03c2 (eis) with the accusative here should be understood as instrumental (a substitute for \u1f10\u03bd [en]); so BDAG 291 s.v. \u03b5\u1f30\u03c2 9, BDF \u00a7206. Thus the phrase literally means \u201creceived the law by the decrees [orders] of angels\u201d with the genitive understood as a subjective genitive, that is, the angels gave the decrees.sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on \u201cangel\u201d in 7:35.
tn The Greek word \u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03c9 (fulassw, traditionally translated \u201ckeep\u201d) in this context connotes preservation of and devotion to an object as well as obedience."}, {"pk": 2851882, "translation": "NET", "book": 44, "chapter": 7, "verse": 54, "text": "When they heard these things, they became furious and ground their teeth at him.", "comment": "tn Or \u201cthey gnashed their teeth.\u201d This idiom is a picture of violent rage (BDAG 184 s.v. \u03b2\u03c1\u03cd\u03c7\u03c9). See also Ps 35:16.
tn This verb, which also occurs in Acts 5:33, means \u201ccut to the quick\u201d or \u201cdeeply infuriated\u201d (BDAG 235 s.v. \u03b4\u03b9\u03b1\u03c0\u03c1\u03af\u03c9)."}, {"pk": 2851883, "translation": "NET", "book": 44, "chapter": 7, "verse": 55, "text": "But Stephen, full of the Holy Spirit, looked intently toward heaven and saw the glory of God, and Jesus standing at the right hand of God.", "comment": "tn Grk \u201clooking intently toward heaven, saw.\u201d The participle \u1f00\u03c4\u03b5\u03bd\u03af\u03c3\u03b1\u03c2 (atenisa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cbeing full,\u201d but the participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03c9\u03bd (Juparcwn) has not been translated since it would be redundant in English.
sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God\u2019s place in heaven. The phrase is a variation on Ps 110:1.
tn Grk \u201che\u201d; the referent (Stephen) has been specified in the translation for clarity."}, {"pk": 2851884, "translation": "NET", "book": 44, "chapter": 7, "verse": 56, "text": "\u201cLook!\u201d he said. \u201cI see the heavens opened, and the Son of Man standing at the right hand of God!\u201d", "comment": "tn Grk \u201cAnd he said, \u2018Look!\u2019\u201d Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, \u03ba\u03b1\u03af (kai) has not been translated here; a new sentence is begun instead."}, {"pk": 2851885, "translation": "NET", "book": 44, "chapter": 7, "verse": 57, "text": "But they covered their ears, shouting out with a loud voice, and rushed at him with one intent.", "comment": "sn They covered their ears to avoid hearing what they considered to be blasphemy."}, {"pk": 2851886, "translation": "NET", "book": 44, "chapter": 7, "verse": 58, "text": "When they had driven him out of the city, they began to stone him, and the witnesses laid their cloaks at the feet of a young man named Saul.", "comment": "tn Grk \u201cAnd when.\u201d Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, \u03ba\u03b1\u03af (kai) has not been translated here; a new sentence is begun instead.
tn Or \u201couter garments.\u201dsn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52."}, {"pk": 2851887, "translation": "NET", "book": 44, "chapter": 7, "verse": 59, "text": "They continued to stone Stephen while he prayed, \u201cLord Jesus, receive my spirit!\u201d", "comment": "tn Grk \u201cAnd they.\u201d Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, \u03ba\u03b1\u03af (kai) has not been translated here; a new sentence is begun instead."}, {"pk": 2851888, "translation": "NET", "book": 44, "chapter": 7, "verse": 60, "text": "Then he fell to his knees and cried out with a loud voice, \u201cLord, do not hold this sin against them!\u201d When he had said this, he died.", "comment": "tn Grk \u201cThen falling to his knees he cried out.\u201d The participle \u03b8\u03b5\u03af\u03c2 (qeis) has been translated as a finite verb due to requirements of contemporary English style.
tn The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for the death of a believer.
tn Grk \u201cAnd when.\u201d Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, \u03ba\u03b1\u03af (kai) has not been translated here; a new sentence is begun instead.
sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46)."}, {"pk": 2851889, "translation": "NET", "book": 44, "chapter": 8, "verse": 1, "text": "And Saul agreed completely with killing him. Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria.", "comment": "sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6\u20138, it is possible to argue that only the Hellenistic Christians were forced to scatter.
tn The term \u1f00\u03bd\u03b1\u03af\u03c1\u03b5\u03c3\u03b9\u03c2 (anairesi\") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
tn Or \u201csevere.\u201d
tn Grk \u201cNow there happened on that day a great persecution.\u201d It is less awkward to say in English \u201cNow on that day a great persecution began.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201ccountryside.\u201d"}, {"pk": 2851890, "translation": "NET", "book": 44, "chapter": 8, "verse": 2, "text": "Some devout men buried Stephen and made loud lamentation over him.", "comment": "tn \u201cSome\u201d is not in the Greek text, but is implied.
tn Or \u201cmourned greatly for him.\u201d
sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death."}, {"pk": 2851891, "translation": "NET", "book": 44, "chapter": 8, "verse": 3, "text": "But Saul was trying to destroy the church; entering one house after another, he dragged off both men and women and put them in prison.", "comment": "tn BDAG 762 s.v. \u03c0\u03b1\u03c1\u03b1\u03b4\u03af\u03b4\u03c9\u03bc\u03b9 1.b has \u201c\u03b5\u1f30\u03c2 \u03c6\u03c5\u03bb\u03b1\u03ba\u1f75\u03bd put in prison Ac 8:3.\u201d
tn Or \u201cbegan to harm [the church] severely.\u201d If the nuance of this verb is \u201cdestroy,\u201d then the imperfect verb \u1f10\u03bb\u03c5\u03bc\u03b1\u03af\u03bd\u03b5\u03c4\u03bf (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean \u201cinjure severely\u201d (as L&N 20.24), it should be translated in context as an ingressive imperfect (\u201cbegan to harm the church severely\u201d). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.
tn The participle \u03c3\u03cd\u03c1\u03c9\u03bd (surwn) has been translated as an finite verb due to requirements of contemporary English style."}, {"pk": 2851892, "translation": "NET", "book": 44, "chapter": 8, "verse": 4, "text": "Now those who had been forced to scatter went around proclaiming the good news of the word."}, {"pk": 2851893, "translation": "NET", "book": 44, "chapter": 8, "verse": 5, "text": "Philip went down to the main city of Samaria and began proclaiming the Christ to them.", "comment": "tn The word \u201cmain\u201d is supplied in the translation to clarify that \u201cSamaria\u201d is not the name of the city (at least in NT times). See both BDAG 912 s.v. \u03a3\u03b1\u03bc\u03ac\u03c1\u03b5\u03b9\u03b1, and L&N 93.568.sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, \u201cStudien zur Geographie Pal\u00e4stinas bes. im Neuen Testament,\u201d ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before \u201ccity\u201d is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31.
tn The imperfect \u1f10\u03ba\u1f75\u03c1\u03c5\u03c3\u03c3\u03b5\u03bd (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place."}, {"pk": 2851894, "translation": "NET", "book": 44, "chapter": 8, "verse": 6, "text": "The crowds were paying attention with one mind to what Philip said, as they heard and saw the miraculous signs he was performing.", "comment": "tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).
tn Grk \u201cto what was being said by Philip,\u201d a passive construction that has been changed to active voice in the translation."}, {"pk": 2851895, "translation": "NET", "book": 44, "chapter": 8, "verse": 7, "text": "For unclean spirits, crying with loud shrieks, were coming out of many who were possessed, and many paralyzed and lame people were healed.", "comment": "sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
tn Grk \u201cFor [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.\u201d"}, {"pk": 2851896, "translation": "NET", "book": 44, "chapter": 8, "verse": 8, "text": "So there was great joy in that city.", "comment": "tn Grk \u201cand there came about,\u201d but this is somewhat awkward in English.
sn Great joy. The reason for eschatological joy was that such events pointed to God\u2019s decisive deliverance (Luke 7:22\u201323). Note how the acts of healing extend beyond the Twelve here."}, {"pk": 2851897, "translation": "NET", "book": 44, "chapter": 8, "verse": 9, "text": "Now in that city was a man named Simon, who had been practicing magic and amazing the people of Samaria, claiming to be someone great.", "comment": "tn On the idiom \u03c0\u03c1\u03bf\u03cb\u03c0\u1fc6\u03c1\u03c7\u03b5\u03bd \u03bc\u03b1\u03b3\u03b5\u03cd\u03c9\u03bd (prouphrcen mageuwn) meaning \u201chad been practicing magic\u201d see BDAG 889 s.v. \u03c0\u03c1\u03bf\u03cb\u03c0\u03ac\u03c1\u03c7\u03c9."}, {"pk": 2851898, "translation": "NET", "book": 44, "chapter": 8, "verse": 10, "text": "All the people, from the least to the greatest, paid close attention to him, saying, \u201cThis man is the power of God that is called \u2018Great.\u2019\u201d", "comment": "tn Or \u201cThis man is what is called the Great Power of God.\u201d The translation \u201cwhat is called the Great Power of God\u201d is given by BDAG 263 s.v. \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 5, but the repetition of the article before \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7 \u03bc\u03b5\u03b3\u03ac\u03bb\u03b7 (kaloumenh megalh) suggests the translation \u201cthe power of God that is called \u2018Great.\u2019\u201d
tn Grk \u201call of them\u201d; the referent (the people) has been specified in the translation for clarity."}, {"pk": 2851899, "translation": "NET", "book": 44, "chapter": 8, "verse": 11, "text": "And they paid close attention to him because he had amazed them for a long time with his magic."}, {"pk": 2851900, "translation": "NET", "book": 44, "chapter": 8, "verse": 12, "text": "But when they believed Philip as he was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they began to be baptized, both men and women.", "comment": "tn The imperfect verb \u1f10\u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03bf (ebaptizonto) has been translated as an ingressive imperfect.
sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d"}, {"pk": 2851901, "translation": "NET", "book": 44, "chapter": 8, "verse": 13, "text": "Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed.", "comment": "tn Or \u201che kept close company with.\u201d
sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip\u2019s connection to God. Christ is better than anything the culture has to offer."}, {"pk": 2851902, "translation": "NET", "book": 44, "chapter": 8, "verse": 14, "text": "Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.", "comment": "tn Or \u201cmessage.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15\u201317."}, {"pk": 2851903, "translation": "NET", "book": 44, "chapter": 8, "verse": 15, "text": "These two went down and prayed for them so that they would receive the Holy Spirit.", "comment": "tn Grk \u201cwho.\u201d The relative pronoun was replaced by the phrase \u201cthese two\u201d and a new sentence was begun in the translation at this point to improve the English style."}, {"pk": 2851904, "translation": "NET", "book": 44, "chapter": 8, "verse": 16, "text": "(For the Spirit had not yet come upon any of them, but they had only been baptized in the name of the Lord Jesus.)", "comment": "sn This is a parenthetical note by the author.
tn Grk \u201cFor he\u201d; the referent (the Spirit) has been specified in the translation for clarity.
tn Or \u201cfallen on.\u201d"}, {"pk": 2851905, "translation": "NET", "book": 44, "chapter": 8, "verse": 17, "text": "Then Peter and John placed their hands on the Samaritans, and they received the Holy Spirit.", "comment": "tn Grk \u201con them\u201d; the referent (the Samaritans) has been specified in the translation for clarity.
sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of \u201cthose far off\u201d of Acts 2:38\u201340."}, {"pk": 2851906, "translation": "NET", "book": 44, "chapter": 8, "verse": 18, "text": "Now Simon, when he saw that the Spirit was given through the laying on of the apostles\u2019 hands, offered them money,", "comment": "tc Most witnesses (\u00cc45,74 A* C D E \u03a8 33 1739 \u00cf latt sy bo) here read \u201cthe Holy Spirit\u201d (\u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03c4\u1f78 \u1f05\u03b3\u03b9\u03bf\u03bd, to pneuma to {agion), while a few key mss have simply \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (\u05d0 Ac B sa mae). Although it is possible that some scribes omitted \u03c4\u1f78 \u1f05\u03b3\u03b9\u03bf\u03bd because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives."}, {"pk": 2851907, "translation": "NET", "book": 44, "chapter": 8, "verse": 19, "text": "saying, \u201cGive me this power too, so that everyone I place my hands on may receive the Holy Spirit.\u201d", "comment": "tn Or \u201cability\u201d; Grk \u201cauthority.\u201d"}, {"pk": 2851908, "translation": "NET", "book": 44, "chapter": 8, "verse": 20, "text": "But Peter said to him, \u201cMay your silver perish with you, because you thought you could acquire God\u2019s gift with money!", "comment": "tn Grk \u201cMay your silver together with you be sent into destruction.\u201d This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
tn Or \u201cobtain.\u201d"}, {"pk": 2851909, "translation": "NET", "book": 44, "chapter": 8, "verse": 21, "text": "You have no share or part in this matter because your heart is not right before God!", "comment": "tn Since the semantic range for \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of \u201cin this thing\u201d would work well, but is too colloquial for the present translation.
tn The translation \u201cshare or part\u201d is given by L&N 63.13."}, {"pk": 2851910, "translation": "NET", "book": 44, "chapter": 8, "verse": 22, "text": "Therefore repent of this wickedness of yours, and pray to the Lord that he may perhaps forgive you for the intent of your heart.", "comment": "tn Or \u201cand implore the Lord.\u201d
tn Grk \u201cthat if possible the intent of your heart may be forgiven you.\u201d The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation."}, {"pk": 2851911, "translation": "NET", "book": 44, "chapter": 8, "verse": 23, "text": "For I see that you are bitterly envious and in bondage to sin.\u201d", "comment": "tn Grk \u201cin the gall of bitterness,\u201d an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles\u2019 power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon\u2019s part. See L&N 88.166. The OT images come from Deut 29:17\u201318 and Isa 58:6."}, {"pk": 2851912, "translation": "NET", "book": 44, "chapter": 8, "verse": 24, "text": "But Simon replied, \u201cYou pray to the Lord for me so that nothing of what you have said may happen to me.\u201d", "comment": "tn Grk \u201cmay come upon.\u201d
tn Grk \u201cSimon answered and said.\u201dsn Given that Simon does not follow Peter\u2019s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon\u2019s reply is not entirely clear."}, {"pk": 2851913, "translation": "NET", "book": 44, "chapter": 8, "verse": 25, "text": "So after Peter and John had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, proclaiming the good news to many Samaritan villages as they went.", "comment": "tn Grk \u201cafter they\u201d; the referents (Peter and John) have been specified in the translation for clarity.
tn The verb \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 (diamarturomai) can mean \u201cwarn,\u201d and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
tn \u201cAs they went\u201d is not in the Greek text, but is implied by the imperfect tense (see tn above).
tn Grk \u201cthey were returning to Jerusalem and were proclaiming.\u201d The first imperfect is taken ingressively and the second is viewed iteratively (\u201cproclaiming\u2026as they went\u201d)."}, {"pk": 2851914, "translation": "NET", "book": 44, "chapter": 8, "verse": 26, "text": "Then an angel of the Lord said to Philip, \u201cGet up and go south on the road that goes down from Jerusalem to Gaza.\u201d (This is a desert road.)", "comment": "tn Or \u201cGet up and go about noon.\u201d The phrase \u03ba\u03b1\u03c4\u1f70 \u03bc\u03b5\u03c3\u03b7\u03bc\u03b2\u03c1\u03af\u03b1\u03bd (kata meshmbrian) can be translated either \u201cabout noon\u201d (L&N 67.74) or \u201ctoward the south\u201d (L&N 82.4). Since the angel\u2019s command appears to call for immediate action (\u201cGet up\u201d) and would not therefore need a time indicator, a directional reference (\u201ctoward the south\u201d) is more likely here.
tn Or \u201cwilderness.\u201d
tn The words \u201cThis is a desert road\u201d are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel\u2019s speech to Philip, in which case the verse would read: \u201cGet up and go south on the road that goes down from Jerusalem to Gaza \u2013 the desert road.\u201dsn The concluding note about the road appears to be a parenthetical note by the author.
tn Or \u201cthe angel of the Lord.\u201d See the note on the word \u201cLord\u201d in 5:19.
tn Grk \u201cLord spoke to Philip, saying.\u201d The redundant participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) has not been translated.
map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851915, "translation": "NET", "book": 44, "chapter": 8, "verse": 27, "text": "So he got up and went. There he met an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasury. He had come to Jerusalem to worship,", "comment": "sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3\u20135; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4\u201325) were regarded as half-breeds.
sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
tn Grk \u201cwho was over all her treasury, who.\u201d The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun \u201che\u201d supplied in place of the Greek relative pronoun to make a complete sentence in English.
tn Grk \u201cAnd,\u201d but \u03ba\u03b1\u03af (kai) carries something of a resultative force in this context because what follows describes Philip\u2019s response to the angel\u2019s command.
tn Grk \u201cSo getting up he went.\u201d The aorist participle \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c2 (anastas) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cand behold.\u201d This expression is used to portray Philip\u2019s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words \u201che met.\u201d
tn Or \u201cthe Candace\u201d (the title of the queen of the Ethiopians). The term \u039a\u03b1\u03bd\u03b4\u03ac\u03ba\u03b7\u03c2 (Kandakh\") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. \u039a\u03b1\u03bd\u03b4\u03ac\u03ba\u03b7, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.
tn Grk \u201cAnd there.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851916, "translation": "NET", "book": 44, "chapter": 8, "verse": 28, "text": "and was returning home, sitting in his chariot, reading the prophet Isaiah.", "comment": "tn Grk \u201cand was sitting.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cand was reading.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house."}, {"pk": 2851917, "translation": "NET", "book": 44, "chapter": 8, "verse": 29, "text": "Then the Spirit said to Philip, \u201cGo over and join this chariot.\u201d"}, {"pk": 2851918, "translation": "NET", "book": 44, "chapter": 8, "verse": 30, "text": "So Philip ran up to it and heard the man reading Isaiah the prophet. He asked him, \u201cDo you understand what you\u2019re reading?\u201d", "comment": "tn Grk \u201cand he.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn The participle \u03c0\u03c1\u03bf\u03c3\u03b4\u03c1\u03b1\u03bc\u1f7d\u03bd (prosdramwn) is regarded as attendant circumstance.
tn The words \u201cto it\u201d are not in the Greek text but are implied.
tn Grk \u201cheard him\u201d; the referent (the man) has been specified in the translation for clarity.
tn Grk \u201che said\u201d; but since what follows is a question, it is better English style to translate the introduction to the question \u201che asked him.\u201d"}, {"pk": 2851919, "translation": "NET", "book": 44, "chapter": 8, "verse": 31, "text": "The man replied, \u201cHow in the world can I, unless someone guides me?\u201d So he invited Philip to come up and sit with him.", "comment": "tn Grk \u201cHe\u201d; the referent (the man) has been specified in the translation for clarity.
tn Grk \u201cHow am I able, unless\u2026\u201d The translation is based on the force of the conjunction \u03b3\u03ac\u03c1 (gar) in this context. The translation \u201cHow in the world can I?\u201d is given in BDAG 189 s.v. \u03b3\u03ac\u03c1 1.f."}, {"pk": 2851920, "translation": "NET", "book": 44, "chapter": 8, "verse": 32, "text": "Now the passage of scripture the man was reading was this: \u201cHe was led like a sheep to slaughter, and like a lamb before its shearer is silent, so he did not open his mouth.", "comment": "tn Grk \u201cdoes.\u201d The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (\u201che was led like a sheep to slaughter\u201d), which has an aorist passive verb normally translated as a past tense in English.
tn Grk \u201che\u201d; the referent (the man) has been specified in the translation for clarity."}, {"pk": 2851921, "translation": "NET", "book": 44, "chapter": 8, "verse": 33, "text": "In humiliation justice was taken from him. Who can describe his posterity? For his life was taken away from the earth.\u201d", "comment": "tn Grk \u201cis taken away.\u201d The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
sn A quotation from Isa 53:7\u20138.
tn Or \u201cjustice was denied him\u201d; Grk \u201chis justice was taken away.\u201d
tc \u2021 Most later mss (C E \u03a8 33vid \u00cf sy) read \u201cIn his humiliation,\u201d adding \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou, \u201chis\u201d) after \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u1f7d\u03c3\u03b5\u03b9 (tapeinwsei, \u201chumiliation\u201d), while the earlier and better witnesses lack the pronoun (so \u00cc74 \u05d0 A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity\u2019s sake (note the similar impulse that led to the addition of \u03b4\u03ad [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32\u201333 in quoting Isa 53). On balance, the shorter reading is preferred.
tn Or \u201cfamily; or \u201corigin.\u201d The meaning of \u03b3\u03b5\u03bd\u03b5\u03ac (genea) in the quotation is uncertain; BDAG 192 s.v. \u03b3\u03b5\u03bd\u03b5\u03ac 4 suggests \u201cfamily history.\u201d sn The rhetorical question suggests the insensitivity of this generation for its act against God\u2019s servant, who was slain unjustly as he was silent."}, {"pk": 2851922, "translation": "NET", "book": 44, "chapter": 8, "verse": 34, "text": "Then the eunuch said to Philip, \u201cPlease tell me, who is the prophet saying this about \u2014 himself or someone else?\u201d", "comment": "tn Grk \u201cI beg you,\u201d \u201cI ask you.\u201d
sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
tn Grk \u201canswered and said.\u201d The redundant participle \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03c2 (apokriqei\") has not been translated."}, {"pk": 2851923, "translation": "NET", "book": 44, "chapter": 8, "verse": 35, "text": "So Philip started speaking, and beginning with this scripture proclaimed the good news about Jesus to him.", "comment": "tn Grk \u201copening his mouth\u201d (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle \u1f00\u03bd\u03bf\u03af\u03be\u03b1\u03c2 (anoixa\") has been translated as a finite verb due to requirements of contemporary English style.
sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant."}, {"pk": 2851924, "translation": "NET", "book": 44, "chapter": 8, "verse": 36, "text": "Now as they were going along the road, they came to some water, and the eunuch said, \u201cLook, there is water! What is to stop me from being baptized?\u201d", "comment": "tn Or \u201cWhat prevents me.\u201d The rhetorical question means, \u201cI should get baptized, right?\u201d
tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 \u201cHe said to him, \u2018If you believe with your whole heart, you may.\u2019 He replied, \u2018I believe that Jesus Christ is the Son of God.\u2019\u201d Verse 37 is lacking in {\u00cc45,74 \u05d0 A B C 33 614 vg syp,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations."}, {"pk": 2851925, "translation": "NET", "book": 44, "chapter": 8, "verse": 38, "text": "So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, and Philip baptized him.", "comment": "sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
tn Grk \u201cand they both went down into the water, both Philip and the eunuch.\u201d Since this is somewhat redundant in English, it was simplified to \u201cand both Philip and the eunuch went down into the water.\u201d"}, {"pk": 2851926, "translation": "NET", "book": 44, "chapter": 8, "verse": 39, "text": "Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but went on his way rejoicing.", "comment": "sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
tn BDAG 189 s.v. \u03b3\u03ac\u03c1 2 indicates that under certain circumstances \u03b3\u03ac\u03c1 (gar) has the same meaning as \u03b4\u03ad (de)."}, {"pk": 2851927, "translation": "NET", "book": 44, "chapter": 8, "verse": 40, "text": "Philip, however, found himself at Azotus, and as he passed through the area, he proclaimed the good news to all the towns until he came to Caesarea.", "comment": "tn Or \u201che preached the gospel.\u201d
tn Or \u201ccities.\u201d
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
tn The words \u201cthe area\u201d are not in the Greek text but are implied.
tn Or \u201cappeared.\u201d"}, {"pk": 2851928, "translation": "NET", "book": 44, "chapter": 9, "verse": 1, "text": "Meanwhile Saul, still breathing out threats to murder the Lord\u2019s disciples, went to the high priest", "comment": "tn The expression \u201cbreathing out threats and murder\u201d is an idiomatic expression for \u201cmaking threats to murder\u201d (see L&N 33.293). Although the two terms \u201cthreats\u201d and \u201cmurder\u201d are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
tn Or \u201cSaul, making dire threats.\u201d"}, {"pk": 2851929, "translation": "NET", "book": 44, "chapter": 9, "verse": 2, "text": "and requested letters from him to the synagogues in Damascus, so that if he found any who belonged to the Way, either men or women, he could bring them as prisoners to Jerusalem.", "comment": "sn See the note on synagogue in 6:9.
sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cbring them bound\u201d; the translation \u201cbring someone as prisoner\u201d for \u03b4\u03b5\u03b4\u03b5\u03bc\u03ad\u03bd\u03bf\u03bd \u1f04\u03b3\u03b5\u03b9\u03bd \u03c4\u03b9\u03bd\u03ac (dedemenon agein tina) is given by BDAG 221 s.v. \u03b4\u03ad\u03c9 1.b.
sn The expression \u201cthe way\u201d in ancient religious literature refers at times to \u201cthe whole way of life fr. a moral and spiritual viewpoint\u201d (BDAG 692 s.v. \u1f41\u03b4\u03cc\u03c2 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism\u2019s idea of two ways, the true and the false, where \u201cthe Way\u201d is the true one (1 En. 91:18; 2 En. 30:15)."}, {"pk": 2851930, "translation": "NET", "book": 44, "chapter": 9, "verse": 3, "text": "As he was going along, approaching Damascus, suddenly a light from heaven flashed around him.", "comment": "tn Or \u201cshone\u201d (BDAG 799 s.v. \u03c0\u03b5\u03c1\u03b9\u03b1\u03c3\u03c4\u03c1\u03ac\u03c0\u03c4\u03c9). The light was more brilliant than the sun according to Acts 26:13.
tn Grk \u201cAs he was going along, it happened that when he was approaching.\u201d The phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated."}, {"pk": 2851931, "translation": "NET", "book": 44, "chapter": 9, "verse": 4, "text": "He fell to the ground and heard a voice saying to him, \u201cSaul, Saul, why are you persecuting me?\u201d", "comment": "sn Persecuting me. To persecute the church is to persecute Jesus.
tn Grk \u201cand he.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn The double vocative suggests emotion."}, {"pk": 2851932, "translation": "NET", "book": 44, "chapter": 9, "verse": 5, "text": "So he said, \u201cWho are you, Lord?\u201d He replied, \u201cI am Jesus whom you are persecuting!"}, {"pk": 2851933, "translation": "NET", "book": 44, "chapter": 9, "verse": 6, "text": "But stand up and enter the city and you will be told what you must do.\u201d", "comment": "tn Or \u201cBut arise.\u201d
tn Literally a passive construction, \u201cit will be told to you.\u201d This has been converted to another form of passive construction in the translation."}, {"pk": 2851934, "translation": "NET", "book": 44, "chapter": 9, "verse": 7, "text": "(Now the men who were traveling with him stood there speechless, because they heard the voice but saw no one.)", "comment": "tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. \u1f10\u03bd\u03b5\u03cc\u03c2.
sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were \u201cwitnesses\u201d that something happened.
tn The Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul\u2019s traveling companions were almost certainly all males."}, {"pk": 2851935, "translation": "NET", "book": 44, "chapter": 9, "verse": 8, "text": "So Saul got up from the ground, but although his eyes were open, he could see nothing. Leading him by the hand, his companions brought him into Damascus.", "comment": "tn Grk \u201cthey\u201d; the referents (Saul\u2019s companions) have been specified in the translation for clarity.
tn Grk \u201chis eyes being open,\u201d a genitive absolute construction that has been translated as a concessive adverbial participle.
sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions."}, {"pk": 2851936, "translation": "NET", "book": 44, "chapter": 9, "verse": 9, "text": "For three days he could not see, and he neither ate nor drank anything.", "comment": "tn Grk \u201cAnd for.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The word \u201canything\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33\u201339. Fasting was usually accompanied by reflective thought."}, {"pk": 2851937, "translation": "NET", "book": 44, "chapter": 9, "verse": 10, "text": "Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, \u201cAnanias,\u201d and he replied, \u201cHere I am, Lord.\u201d", "comment": "tn Grk \u201cbehold, I,\u201d but this construction often means \u201chere is/there is\u201d (cf. BDAG 468 s.v. \u1f30\u03b4\u03bf\u03cd 2).
sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. \u201cThe Lord\u201d here refers to Jesus (see v. 17).
tn Grk \u201cAnd the.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851938, "translation": "NET", "book": 44, "chapter": 9, "verse": 11, "text": "Then the Lord told him, \u201cGet up and go to the street called \u2018Straight,\u2019 and at Judas\u2019 house look for a man from Tarsus named Saul. For he is praying,", "comment": "sn The noting of the detail of the locale, ironically called \u2018Straight\u2019 Street, shows how directive and specific the Lord was."}, {"pk": 2851939, "translation": "NET", "book": 44, "chapter": 9, "verse": 12, "text": "and he has seen in a vision a man named Ananias come in and place his hands on him so that he may see again.\u201d", "comment": "tc \u2021 The words \u1f10\u03bd \u1f40\u03c1\u03ac\u03bc\u03b1\u03c4\u03b9 (en oramati, \u201cin a vision\u201d) are not found in some of the earliest and best mss (\u00cc74 \u05d0 A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with \u1f04\u03bd\u03b4\u03c1\u03b1 (andra, \u201cman\u201d) or omitting \u1f04\u03bd\u03b4\u03c1\u03b1 altogether, by B C E \u03a8 33 1175 1739 \u00cf. The order of words in NA27, \u1f04\u03bd\u03b4\u03c1\u03b1 \u1f10\u03bd \u1f41\u03c1\u03ac\u03bc\u03b1\u03c4\u03b9, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused \u1f41\u03c1\u03ac\u03bc\u03b1\u03c4\u03b9 with \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 (onomati, \u201cname\u201d); TCGNT 319 notes that several mss place \u03bf\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 before \u1fbf\u0391\u03bd\u03b1\u03bd\u03af\u03b1\u03bd (Ananian, \u201cAnanias\u201d) while a few others drop \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 altogether. The Sahidic mss are among those that drop the word, however, and they also lack \u1f10\u03bd \u1f41\u03c1\u03ac\u03bc\u03b1\u03c4\u03b9; all that is left is one version and father that drops \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA27 places the words in brackets, indicating doubts as to their authenticity. sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6."}, {"pk": 2851940, "translation": "NET", "book": 44, "chapter": 9, "verse": 13, "text": "But Ananias replied, \u201cLord, I have heard from many people about this man, how much harm he has done to your saints in Jerusalem,", "comment": "tn The word \u201cpeople\u201d is not in the Greek text, but is implied.
sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias\u2019 intuitions were wrong."}, {"pk": 2851941, "translation": "NET", "book": 44, "chapter": 9, "verse": 14, "text": "and here he has authority from the chief priests to imprison all who call on your name!\u201d", "comment": "tn Grk \u201cto bind.\u201d
sn The expression \u201cthose who call on your name\u201d is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13)."}, {"pk": 2851942, "translation": "NET", "book": 44, "chapter": 9, "verse": 15, "text": "But the Lord said to him, \u201cGo, because this man is my chosen instrument to carry my name before Gentiles and kings and the people of Israel.", "comment": "tn Or \u201ctool.\u201d
tn Grk \u201cthe sons of Israel.\u201d In Acts, Paul is a minister to all nations, including Israel (Rom 1:16\u201317)."}, {"pk": 2851943, "translation": "NET", "book": 44, "chapter": 9, "verse": 16, "text": "For I will show him how much he must suffer for the sake of my name.\u201d", "comment": "tn Or \u201cbecause of my name.\u201d BDAG 1031 s.v. \u1f51\u03c0\u03ad\u03c1 2 lists Acts 9:16 as an example of \u1f51\u03c0\u03ad\u03c1 (Juper) used to indicate \u201cthe moving cause or reason, because of, for the sake of, for.\u201d"}, {"pk": 2851944, "translation": "NET", "book": 44, "chapter": 9, "verse": 17, "text": "So Ananias departed and entered the house, placed his hands on Saul and said, \u201cBrother Saul, the Lord Jesus, who appeared to you on the road as you came here, has sent me so that you may see again and be filled with the Holy Spirit.\u201d", "comment": "tn Grk \u201con him\u201d; the referent (Saul) has been specified in the translation for clarity.
tn Grk \u201con the road in which you came,\u201d but the relative clause makes for awkward English style, so it was translated as a temporal clause (\u201cas you came here\u201d).
sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
tn Grk \u201cand placing his hands on Saul, he said.\u201d The participle \u1f10\u03c0\u03b9\u03b8\u03b5\u03af\u03c2 (epiqei\") has been translated as a finite verb due to requirements of contemporary English style. For the same reason \u03ba\u03b1\u03af (kai) has not been translated before the participle."}, {"pk": 2851945, "translation": "NET", "book": 44, "chapter": 9, "verse": 18, "text": "Immediately something like scales fell from his eyes, and he could see again. He got up and was baptized,", "comment": "tn The comparison to \u201cscales\u201d suggests a crusty covering which peeled away (cf. BDAG 592 s.v. \u03bb\u03b5\u03c0\u03af\u03c2 2).
tn Grk \u201cAnd immediately.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cand he.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence was started, with \u201cand\u201d placed before the final element of the previous clause as required by English style."}, {"pk": 2851946, "translation": "NET", "book": 44, "chapter": 9, "verse": 19, "text": "and after taking some food, his strength returned. For several days he was with the disciples in Damascus,", "comment": "tn Grk \u201cIt happened that for several days.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated."}, {"pk": 2851947, "translation": "NET", "book": 44, "chapter": 9, "verse": 20, "text": "and immediately he began to proclaim Jesus in the synagogues, saying, \u201cThis man is the Son of God.\u201d", "comment": "tn The \u1f45\u03c4\u03b9 (Joti) is understood to introduce direct (\u201cThis man is the Son of God\u201d) rather than indirect discourse (\u201cthat this man is the Son of God\u201d) because the pronoun \u03bf\u1f57\u03c4\u03bf\u03c2 (Jouto\") combined with the present tense verb \u1f10\u03c3\u03c4\u03b9\u03bd (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.
sn See the note on synagogue in 6:9."}, {"pk": 2851948, "translation": "NET", "book": 44, "chapter": 9, "verse": 21, "text": "All who heard him were amazed and were saying, \u201cIs this not the man who in Jerusalem was ravaging those who call on this name, and who had come here to bring them as prisoners to the chief priests?\u201d", "comment": "tn Grk \u201cAnd all.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The Greek interrogative particle used in this verse (\u03bf\u1f50\u03c7, ouc) expects a positive reply. They all knew about Saul\u2019s persecutions.
tn Grk \u201cbring them bound\u201d; the translation \u201cbring someone as prisoner\u201d for \u03b4\u03b5\u03b4\u03b5\u03bc\u03ad\u03bd\u03bf\u03bd \u1f04\u03b3\u03b5\u03b9\u03bd \u03c4\u03b9\u03bd\u03ac (dedemenon agein tina) is given by BDAG 221 s.v. \u03b4\u03ad\u03c9 1.b.
tn Normally, \u201cdestroying,\u201d but compare 4 Macc 4:23; 11:4 and MM 529 s.v. \u03c0\u03bf\u03c1\u03b8\u03ad\u03c9 for examples from Koine papyri. See also BDAG 853 s.v. \u03c0\u03bf\u03c1\u03b8\u03ad\u03c9."}, {"pk": 2851949, "translation": "NET", "book": 44, "chapter": 9, "verse": 22, "text": "But Saul became more and more capable, and was causing consternation among the Jews who lived in Damascus by proving that Jesus is the Christ.", "comment": "tn Grk \u201cwas becoming stronger,\u201d but this could be understood in a physical sense, while the text refers to Saul\u2019s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation \u201cto become capable\u201d for \u1f10\u03bd\u03b4\u03c5\u03bd\u03b1\u03bc\u03cc\u03c9 (endunamow) is given in L&N 74.7, with this specific verse as an example.
tn Or \u201cby showing for certain.\u201d
tn Or \u201cwas confounding.\u201d For the translation \u201cto cause consternation\u201d for \u03c3\u03c5\u03b3\u03c7\u03ad\u03c9 (suncew) see L&N 25.221.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d Note again the variation in the titles used.sn See the note on Christ in 2:31.
tn Grk \u201cthat this one\u201d; the referent (Jesus) has been specified in the translation for clarity."}, {"pk": 2851950, "translation": "NET", "book": 44, "chapter": 9, "verse": 23, "text": "Now after some days had passed, the Jews plotted together to kill him,", "comment": "sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God\u2019s messenger (cf. Luke 11:53\u201354)."}, {"pk": 2851951, "translation": "NET", "book": 44, "chapter": 9, "verse": 24, "text": "but Saul learned of their plot against him. They were also watching the city gates day and night so that they could kill him.", "comment": "tn Or \u201cguarding.\u201d This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
tn The word \u03c0\u03cd\u03bb\u03b7 (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation \u201ccity gates\u201d is used.
tn The words \u201cagainst him\u201d are implied, as suggested by L&N 30.71."}, {"pk": 2851952, "translation": "NET", "book": 44, "chapter": 9, "verse": 25, "text": "But his disciples took him at night and let him down through an opening in the wall by lowering him in a basket.", "comment": "tn On the term for \u201cbasket\u201d used here, see BDAG 940 s.v. \u03c3\u03c0\u03c5\u03c1\u03af\u03c2.
tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a \u201cwindow\u201d or \u201copening\u201d (\u03b8\u03c5\u03c1\u03af\u03c2, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 \u201cthey let him down over the wall,\u201d as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window."}, {"pk": 2851953, "translation": "NET", "book": 44, "chapter": 9, "verse": 26, "text": "When he arrived in Jerusalem, he attempted to associate with the disciples, and they were all afraid of him, because they did not believe that he was a disciple.", "comment": "tn Or \u201cjoin.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 (pisteuonte\") has been translated as a causal adverbial participle."}, {"pk": 2851954, "translation": "NET", "book": 44, "chapter": 9, "verse": 27, "text": "But Barnabas took Saul, brought him to the apostles, and related to them how he had seen the Lord on the road, that the Lord had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus.", "comment": "tn Grk \u201chim\u201d; the referent (Saul) has been specified in the translation for clarity.
tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03b9\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9 1. See also v. 28.
tn Grk \u201cand that,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Grk \u201ctaking Saul, brought him.\u201d The participle \u1f10\u03c0\u03b9\u03bb\u03b1\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (epilabomeno\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cand brought,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2851955, "translation": "NET", "book": 44, "chapter": 9, "verse": 28, "text": "So he was staying with them, associating openly with them in Jerusalem, speaking out boldly in the name of the Lord.", "comment": "tn Grk \u201che was with them going in and going out in Jerusalem.\u201d The expression \u201cgoing in and going out\u201d is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase \u201cmoving about freely in Jerusalem,\u201d although the NRSV retains the literal \u201che went in and out among them in Jerusalem.\u201d"}, {"pk": 2851956, "translation": "NET", "book": 44, "chapter": 9, "verse": 29, "text": "He was speaking and debating with the Greek-speaking Jews, but they were trying to kill him.", "comment": "tn Grk \u201cthe Hellenists,\u201d but this descriptive term is largely unknown to the modern English reader. The translation \u201cGreek-speaking Jews\u201d attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
tn Or \u201carguing.\u201d BDAG 954 s.v. \u03c3\u03c5\u03b6\u03b7\u03c4\u03ad\u03c9 2 gives \u201cdispute, debate, argue\u2026\u03c4\u03b9\u03bd\u03af \u2018w. someone\u2019\u201d for \u03c3\u03c5\u03bd\u03b5\u03b6\u1f75\u03c4\u03b5\u03b9 (sunezhtei)."}, {"pk": 2851957, "translation": "NET", "book": 44, "chapter": 9, "verse": 30, "text": "When the brothers found out about this, they brought him down to Caesarea and sent him away to Tarsus.", "comment": "sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851958, "translation": "NET", "book": 44, "chapter": 9, "verse": 31, "text": "Then the church throughout Judea, Galilee, and Samaria experienced peace and thus was strengthened. Living in the fear of the Lord and in the encouragement of the Holy Spirit, the church increased in numbers.", "comment": "tn Grk \u201chad.\u201d
tn Or \u201cTherefore.\u201d This verse is another summary text in Acts (cf. 2:41\u201347; 4:32\u201337; 5:12\u201316; 6:7).
tn Grk \u201cand Galilee,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Or \u201cBuilt up.\u201d The participle \u03bf\u1f30\u03ba\u03bf\u03b4\u03bf\u03bc\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7 (oikodomoumenh) has been translated as a participle of result related to \u03b5\u1f36\u03c7\u03b5\u03bd (eicen). It could also be understood as adverbial to \u1f10\u03c0\u03bb\u03b7\u03b8\u03cd\u03bd\u03b5\u03c4\u03bf (eplhquneto): \u201cThen the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.\u201d Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).
tn Grk \u201cAnd living.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cit\u201d; the referent (the church) has been specified in the translation for clarity."}, {"pk": 2851959, "translation": "NET", "book": 44, "chapter": 9, "verse": 32, "text": "Now as Peter was traveling around from place to place, he also came down to the saints who lived in Lydda.", "comment": "tn Grk \u201cNow it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
tn Grk \u201cAs Peter was going through all [the places],\u201d which is somewhat awkward in English. The meaning is best expressed by a phrase like \u201cgoing around from place to place\u201d or \u201ctraveling around from place to place.\u201d"}, {"pk": 2851960, "translation": "NET", "book": 44, "chapter": 9, "verse": 33, "text": "He found there a man named Aeneas who had been confined to a mattress for eight years because he was paralyzed.", "comment": "tn Since the participle \u03ba\u03b1\u03c4\u03b1\u03ba\u03b5\u03af\u03bc\u03b5\u03bd\u03bf\u03bd (katakeimenon), an adjectival participle modifying \u0391\u1f30\u03bd\u03ad\u03b1\u03bd (Ainean), has been translated into English as a relative clause (\u201cwho had been confined to a mattress\u201d), it would be awkward to follow with a second relative clause (Grk \u201cwho was paralyzed\u201d). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated \u201cbecause.\u201d"}, {"pk": 2851961, "translation": "NET", "book": 44, "chapter": 9, "verse": 34, "text": "Peter said to him, \u201cAeneas, Jesus the Christ heals you. Get up and make your own bed!\u201d And immediately he got up.", "comment": "tc \u2021 Several variants occur at this juncture. Some of the earliest and best witnesses (\u00cc74 \u05d0 B* C \u03a8 33vid Didpt) read \u201cJesus Christ\u201d (\u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2, Ihsou\" Cristo\"); others ([A] 36 1175 it) have \u201cthe Lord Jesus Christ\u201d (\u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2, Jo kurio\" Ihsou\" Cristo\"); a few read simply \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (614 1241 1505); the majority of mss (B2 E 1739 \u00cf Didpt) have \u201cJesus the Christ\u201d ( \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with \u201cJesus is the Christ\u201d), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 is the reading that best explains the rise of the others.tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
tn Grk \u201cAnd Peter.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The translation \u201cmake your own bed\u201d for \u03c3\u03c4\u03c1\u1ff6\u03c3\u03bf\u03bd \u03c3\u03b5\u03b1\u03c5\u03c4\u1ff7 (strwson seautw) is given by BDAG 949 s.v. \u03c3\u03c4\u03c1\u03c9\u03bd\u03bd\u03cd\u03c9 1. Naturally this involves some adaptation, since a pallet or mat would not be \u2018made up\u2019 in the sense that a modern bed would be. The idea may be closer to \u201cstraighten\u201d or \u201crearrange,\u201d and the NIV\u2019s \u201ctake care of your mat\u201d attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader."}, {"pk": 2851962, "translation": "NET", "book": 44, "chapter": 9, "verse": 35, "text": "All those who lived in Lydda and Sharon saw him, and they turned to the Lord.", "comment": "tn Repetition of the pronoun \u201cthey\u201d as subject of \u1f10\u03c0\u03ad\u03c3\u03c4\u03c1\u03b5\u03c8\u03b1\u03bd (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.
tn Grk \u201cAnd all.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn Lydda was a city northwest of Jerusalem on the way to Joppa.
sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
sn They turned. To \u201cturn\u201d is a good summary term for the response to the gospel."}, {"pk": 2851963, "translation": "NET", "book": 44, "chapter": 9, "verse": 36, "text": "Now in Joppa there was a disciple named Tabitha (which in translation means Dorcas). She was continually doing good deeds and acts of charity.", "comment": "sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. \u201cThough Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean\u201d (A. F. Rainey, ISBE 2:1118-19).
tn Grk \u201cwhich being translated is called.\u201d In English this would normally be expressed \u201cwhich is translated as\u201d or \u201cwhich in translation means.\u201d The second option is given by L&N 33.145.
tn Or \u201cand helping the poor.\u201d Grk \u201cShe was full of good deeds and acts of charity which she was continually doing.\u201d Since it is somewhat redundant in English to say \u201cshe was full of good deeds\u2026which she was continually doing,\u201d the translation has been simplified to \u201cshe was continually doing good deeds and acts of charity.\u201d The imperfect verb \u1f10\u03c0\u03bf\u03af\u03b5\u03b9 (epoiei) has been translated as a progressive imperfect (\u201cwas continually doing\u201d).
sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means \u201cgazelle\u201d or \u201cdeer.\u201d"}, {"pk": 2851964, "translation": "NET", "book": 44, "chapter": 9, "verse": 37, "text": "At that time she became sick and died. When they had washed her body, they placed it in an upstairs room.", "comment": "tn Grk \u201cbecoming sick, she died.\u201d The participle \u1f00\u03c3\u03b8\u03b5\u03bd\u1f75\u03c3\u03b1\u03c3\u03b1\u03bd (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cwashed her,\u201d but the reference is to her corpse.
tn Grk \u201cIt happened that in those days.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn The participle \u03bb\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (lousante\") is taken temporally."}, {"pk": 2851965, "translation": "NET", "book": 44, "chapter": 9, "verse": 38, "text": "Because Lydda was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, \u201cCome to us without delay.\u201d", "comment": "tn Grk \u201cDo not delay to come to us.\u201d It is somewhat smoother to say in English, \u201cCome to us without delay.\u201d
sn Lydda was a city northwest of Jerusalem on the way to Joppa."}, {"pk": 2851966, "translation": "NET", "book": 44, "chapter": 9, "verse": 39, "text": "So Peter got up and went with them, and when he arrived they brought him to the upper room. All the widows stood beside him, crying and showing him the tunics and other clothing Dorcas used to make while she was with them.", "comment": "tn Grk \u201cand garments,\u201d referring here to other types of clothing besides the tunics just mentioned.
tn The verb \u1f10\u03c0\u03bf\u03af\u03b5\u03b9 (epoiei) has been translated as a customary imperfect.
tn Grk \u201cand all.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn The word \u201chim\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn Or \u201cshirts\u201d (a long garment worn under the cloak next to the skin). The name for this garment (\u03c7\u03b9\u03c4\u1f7d\u03bd, citwn) presents some difficulty in translation. Most modern readers would not understand what a \u2018tunic\u2019 was any more than they would be familiar with a \u2018chiton.\u2019 On the other hand attempts to find a modern equivalent are also a problem: \u201cshirt\u201d conveys the idea of a much shorter garment that covers only the upper body, and \u201cundergarment\u201d (given the styles of modern underwear) is more misleading still. \u201cTunic\u201d was therefore employed, but with a note to explain its nature.
tn Grk \u201cwho.\u201d The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction \u201cand\u201d supplied in place of the Greek relative pronoun.
tn The participle \u03c0\u03b1\u03c1\u03b1\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd (paragenomenon) is taken temporally."}, {"pk": 2851967, "translation": "NET", "book": 44, "chapter": 9, "verse": 40, "text": "But Peter sent them all outside, knelt down, and prayed. Turning to the body, he said, \u201cTabitha, get up.\u201d Then she opened her eyes, and when she saw Peter, she sat up.", "comment": "tn Grk \u201cand turning.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
sn She sat up. This event is told much like Luke 8:49\u201356 and Mark 5:35\u201343. Peter\u2019s ministry mirrored that of Jesus.
tn Grk \u201cand kneeling down,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the \u201cand\u201d is placed before the verb \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03be\u03b1\u03c4\u03bf (proshuxato, \u201cand prayed\u201d). The participle \u03b8\u03b5\u03af\u03c2 (qeis) is taken as a participle of attendant circumstance.
tn Grk \u201cPeter, sending them all outside, knelt down.\u201d The participle \u1f10\u03ba\u03b2\u03b1\u03bb\u1f7d\u03bd (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2851968, "translation": "NET", "book": 44, "chapter": 9, "verse": 41, "text": "He gave her his hand and helped her get up. Then he called the saints and widows and presented her alive.", "comment": "tn Grk \u201cGiving her his hand, he helped her.\u201d The participle \u03b4\u03bf\u03cd\u03c2 (dous) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cThen calling the saints\u2026he presented her.\u201d The participle \u03c6\u03c9\u03bd\u1f75\u03c3\u03b1\u03c2 (fwnhsa\") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (\u201cAfter he called\u201d)."}, {"pk": 2851969, "translation": "NET", "book": 44, "chapter": 9, "verse": 42, "text": "This became known throughout all Joppa, and many believed in the Lord.", "comment": "tn Or \u201cknown all over.\u201d BDAG 511 s.v. \u03ba\u03b1\u03c4\u03ac A.1.c. has \u201cbecame known throughout all Joppa\u201d for \u03b3\u03bd\u03c9\u03c3\u03c4\u1f78\u03bd \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u03b8\u1fbf \u1f45\u03bb\u03b7\u03c2 \u1fbf\u0399\u03cc\u03c0\u03c0\u03b7\u03c2 (gnwston genesqai kaq\u2019 {olh\" Iopph\").
sn This became known\u2026many believed in the Lord. This is a \u201csign\u201d miracle that pictures how the Lord can give life."}, {"pk": 2851970, "translation": "NET", "book": 44, "chapter": 9, "verse": 43, "text": "So Peter stayed many days in Joppa with a man named Simon, a tanner.", "comment": "tn Grk \u201cSo it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Or \u201cwith a certain Simon Berseus.\u201d Although most modern English translations treat \u03b2\u03c5\u03c1\u03c3\u03b5\u1fd6 (bursei) as Simon\u2019s profession (\u201cSimon the tanner\u201d), it is possible that the word is actually Simon\u2019s surname (\u201cSimon Berseus\u201d or \u201cSimon Tanner\u201d). BDAG 185 s.v. \u03b2\u03c5\u03c1\u03c3\u03b5\u03cd\u03c2 regards it as a surname. See also MM 118.
tn Grk \u201cwith a certain Simon.\u201d
tn Grk \u201che\u201d; the referent (Peter) has been specified in the translation for clarity."}, {"pk": 2851971, "translation": "NET", "book": 44, "chapter": 10, "verse": 1, "text": "Now there was a man in Caesarea named Cornelius, a centurion of what was known as the Italian Cohort.", "comment": "sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. \u03c3\u03c0\u03b5\u1fd6\u03c1\u03b1). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as \u201cCaesarea by the sea\u201d (BDAG 499 s.v. \u039a\u03b1\u03b9\u03c3\u03ac\u03c1\u03b5\u03b9\u03b1 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great\u2019s building projects (Josephus, Ant. 15.9.6 [15.331-341]).map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul."}, {"pk": 2851972, "translation": "NET", "book": 44, "chapter": 10, "verse": 2, "text": "He was a devout, God-fearing man, as was all his household; he did many acts of charity for the people and prayed to God regularly.", "comment": "tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called \u201cGod-fearers,\u201d Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
tn Or \u201cgave many gifts to the poor.\u201d This was known as \u201cgiving alms,\u201d or acts of mercy (Sir 7:10; BDAG 315-16 s.v. \u1f10\u03bb\u03b5\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7)."}, {"pk": 2851973, "translation": "NET", "book": 44, "chapter": 10, "verse": 3, "text": "About three o\u2019clock one afternoon he saw clearly in a vision an angel of God who came in and said to him, \u201cCornelius.\u201d", "comment": "tn Grk \u201cat about the ninth hour of the day.\u201d This would be the time for afternoon prayer.
tn The participles \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b1 (eiselqonta) and \u03b5\u1f30\u03c0\u03cc\u03bd\u03c4\u03b1 (eiponta) are accusative, and thus best taken as adjectival participles modifying \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03bd (angelon): \u201can angel who came in and said.\u201d
tn Or \u201cthe angel of God.\u201d Linguistically, \u201cangel of God\u201d is the same in both testaments (and thus, he is either \u201can angel of God\u201d or \u201cthe angel of God\u201d in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, \u201cAngels,\u201d DJG, 9; W. G. MacDonald argues for \u201can angel\u201d in both testaments: \u201cChristology and \u2018The Angel of the Lord\u2019,\u201d Current Issues in Biblical and Patristic Interpretation, 324-35."}, {"pk": 2851974, "translation": "NET", "book": 44, "chapter": 10, "verse": 4, "text": "Staring at him and becoming greatly afraid, Cornelius replied, \u201cWhat is it, Lord?\u201d The angel said to him, \u201cYour prayers and your acts of charity have gone up as a memorial before God.", "comment": "sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
tn Grk \u201csaid,\u201d but in response to the angel\u2019s address, \u201creplied\u201d is better English style.
tn Grk \u201che\u201d; the referent (the angel) has been specified in the translation for clarity.
tn Or \u201cyour gifts to the needy.\u201d
tn Grk \u201che\u201d; the referent (Cornelius) has been specified in the translation for clarity."}, {"pk": 2851975, "translation": "NET", "book": 44, "chapter": 10, "verse": 5, "text": "Now send men to Joppa and summon a man named Simon, who is called Peter.", "comment": "sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
tn Grk \u201ca certain Simon.\u201d
tn Grk \u201cAnd now.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2851976, "translation": "NET", "book": 44, "chapter": 10, "verse": 6, "text": "This man is staying as a guest with a man named Simon, a tanner, whose house is by the sea.\u201d", "comment": "tn Or \u201cwith a certain Simon Berseus.\u201d Although most modern English translations treat \u03b2\u03c5\u03c1\u03c3\u03b5\u1fd6 (bursei) as Simon\u2019s profession (\u201cSimon the tanner\u201d), it is possible that the word is actually Simon\u2019s surname (\u201cSimon Berseus\u201d or \u201cSimon Tanner\u201d). BDAG 185 s.v. \u03b2\u03c5\u03c1\u03c3\u03b5\u03cd\u03c2 regards it as a surname. See also MM 118."}, {"pk": 2851977, "translation": "NET", "book": 44, "chapter": 10, "verse": 7, "text": "When the angel who had spoken to him departed, Cornelius called two of his personal servants and a devout soldier from among those who served him,", "comment": "tn Grk \u201che\u201d; the referent (Cornelius) has been specified in the translation for clarity.
tn Or \u201cdomestic servants.\u201d The Greek word here is \u03bf\u1f30\u03ba\u03ad\u03c4\u03b7\u03c2 (oiketh\"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
tn The meaning of the genitive participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03c1\u03c4\u03b5\u03c1\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd (proskarterountwn) could either be \u201ca soldier from the ranks of those who served him\u201d (referring to his entire command) or \u201ca soldier from among his personal staff\u201d (referring to a group of soldiers who were his personal attendants). The translation \u201cfrom among those who served him\u201d is general enough to cover either possibility."}, {"pk": 2851978, "translation": "NET", "book": 44, "chapter": 10, "verse": 8, "text": "and when he had explained everything to them, he sent them to Joppa."}, {"pk": 2851979, "translation": "NET", "book": 44, "chapter": 10, "verse": 9, "text": "About noon the next day, while they were on their way and approaching the city, Peter went up on the roof to pray.", "comment": "tn Grk \u201cabout the sixth hour.\u201d
sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
tn The participles \u1f41\u03b4\u03bf\u03b9\u03c0\u03bf\u03c1\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd (Jodoiporountwn, \u201cwhile they were on their way\u201d) and \u1f10\u03b3\u03b3\u03b9\u03b6\u03cc\u03bd\u03c4\u03c9\u03bd (engizontwn, \u201capproaching\u201d) have been translated as temporal participles."}, {"pk": 2851980, "translation": "NET", "book": 44, "chapter": 10, "verse": 10, "text": "He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him.", "comment": "tn The traditional translation, \u201che fell into a trance,\u201d is somewhat idiomatic; it is based on the textual variant \u1f10\u03c0\u03ad\u03c0\u03b5\u03c3\u03b5\u03bd (epepesen, \u201che fell\u201d) found in the Byzantine text but almost certainly not original."}, {"pk": 2851981, "translation": "NET", "book": 44, "chapter": 10, "verse": 11, "text": "He saw heaven opened and an object something like a large sheet descending, being let down to earth by its four corners.", "comment": "tn Or \u201cto the ground.\u201d
tn On the heavens \u201copening,\u201d see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. \u1f00\u03bd\u03bf\u03af\u03b3\u03c9 2). This is the language of a vision or a revelatory act of God.
tn Or \u201ca large linen cloth\u201d (the term was used for the sail of a ship; BDAG 693 s.v. \u1f40\u03b8\u03cc\u03bd\u03b7).
tn Or \u201ccoming down.\u201d
tn Grk \u201cAnd he.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn Or \u201cthe sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d)."}, {"pk": 2851982, "translation": "NET", "book": 44, "chapter": 10, "verse": 12, "text": "In it were all kinds of four-footed animals and reptiles of the earth and wild birds.", "comment": "tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd).
tn Or \u201csnakes.\u201d Grk \u201ccreeping things.\u201d According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25\u201326, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where \u201ccreeping things\u201d are contrasted with \u201cfour-footed animals,\u201d the English word \u201creptiles,\u201d which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2\u201347.
tn Grk \u201cin which.\u201d The relative pronoun was replaced by the pronoun \u201cit,\u201d and a new sentence was begun in the translation at this point to improve the English style."}, {"pk": 2851983, "translation": "NET", "book": 44, "chapter": 10, "verse": 13, "text": "Then a voice said to him, \u201cGet up, Peter; slaughter and eat!\u201d", "comment": "tn Grk \u201cAnd there came.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Or \u201ckill.\u201d Traditionally \u03b8\u1fe6\u03c3\u03bf\u03bd (quson) is translated \u201ckill,\u201d but in the case of animals intended for food, \u201cslaughter\u201d is more appropriate.
tn Grk \u201ca voice to him\u201d; the word \u201csaid\u201d is not in the Greek text but is implied."}, {"pk": 2851984, "translation": "NET", "book": 44, "chapter": 10, "verse": 14, "text": "But Peter said, \u201cCertainly not, Lord, for I have never eaten anything defiled and ritually unclean!\u201d", "comment": "tn Possibly there is a subtle distinction in meaning between \u03ba\u03bf\u03b9\u03bd\u03cc\u03c2 (koinos) and \u1f00\u03ba\u03ac\u03b8\u03b1\u03c1\u03c4\u03bf\u03c2 (akaqarto\") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8\u201316; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5."}, {"pk": 2851985, "translation": "NET", "book": 44, "chapter": 10, "verse": 15, "text": "The voice spoke to him again, a second time, \u201cWhat God has made clean, you must not consider ritually unclean!\u201d", "comment": "tn Grk \u201cAnd the voice.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn For the significance of this vision see Mark 7:14\u201323; Rom 14:14; Eph 2:11\u201322. God directed this change in practice.
tn Or \u201cdeclare.\u201d"}, {"pk": 2851986, "translation": "NET", "book": 44, "chapter": 10, "verse": 16, "text": "This happened three times, and immediately the object was taken up into heaven.", "comment": "tn Or \u201cinto the sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d)."}, {"pk": 2851987, "translation": "NET", "book": 44, "chapter": 10, "verse": 17, "text": "Now while Peter was puzzling over what the vision he had seen could signify, the men sent by Cornelius had learned where Simon\u2019s house was and approached the gate.", "comment": "tn Grk \u201chaving learned.\u201d The participle \u03b4\u03b9\u03b5\u03c1\u03c9\u03c4\u1f75\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (dierwthsante\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cwas greatly confused over.\u201d The term means to be perplexed or at a loss (BDAG 235 s.v. \u03b4\u03b9\u03b1\u03c0\u03bf\u03c1\u03ad\u03c9).
tn BDAG 418 s.v. \u1f10\u03c6\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 1 has \u201c\u1f10\u03c0\u03af \u03c4\u03b9 approach or stand by someth. (Sir 41:24) Ac 10:17.\u201dsn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God\u2019s direction here had a sense of explanatory timing."}, {"pk": 2851988, "translation": "NET", "book": 44, "chapter": 10, "verse": 18, "text": "They called out to ask if Simon, known as Peter, was staying there as a guest.", "comment": "tn Grk \u201cand.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun \u201cthey\u201d as the subject of the following verb.
tn Grk \u201cSimon, the one called Peter.\u201d This qualification was necessary because the owner of the house was also named Simon (Acts 9:43)."}, {"pk": 2851989, "translation": "NET", "book": 44, "chapter": 10, "verse": 19, "text": "While Peter was still thinking seriously about the vision, the Spirit said to him, \u201cLook! Three men are looking for you.", "comment": "tn The translation \u201cthink seriously about\u201d for \u03b4\u03b9\u03b5\u03bd\u03b8\u03c5\u03bc\u03ad\u03bf\u03bc\u03b1\u03b9 (dienqumeomai) is given in L&N 30.2. Peter was \u201cpondering\u201d the vision (BDAG 244 s.v.)."}, {"pk": 2851990, "translation": "NET", "book": 44, "chapter": 10, "verse": 20, "text": "But get up, go down, and accompany them without hesitation, because I have sent them.\u201d", "comment": "tn Grk \u201cBut getting up, go down.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c2 (anastas) has been translated as a finite verb due to requirements of contemporary English style.
tn The term means \u201cwithout doubting\u201d or \u201cwithout deliberation.\u201d It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. \u03b4\u03b9\u03b1\u03ba\u03c1\u03af\u03bd\u03c9 6)."}, {"pk": 2851991, "translation": "NET", "book": 44, "chapter": 10, "verse": 21, "text": "So Peter went down to the men and said, \u201cHere I am, the person you\u2019re looking for. Why have you come?\u201d", "comment": "tn Grk \u201cBehold, it is I whom you seek,\u201d or \u201cBehold, I am the one you seek.\u201d \u201cHere I am\u201d is used to translate \u1f30\u03b4\u03bf\u1f7a \u1f10\u03b3\u1f7d \u03b5\u1f30\u03bc\u03b9 (idou egw eimi).
tn Grk \u201cPeter going down to the men, said.\u201d The participle \u03ba\u03b1\u03c4\u03b1\u03b2\u03ac\u03c2 (katabas) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2851992, "translation": "NET", "book": 44, "chapter": 10, "verse": 22, "text": "They said, \u201cCornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.\u201d", "comment": "sn See the note on the word centurion in 10:1.
tn Grk \u201chear words.\u201d
tn The phrase \u03c4\u03bf\u1fe6 \u1f14\u03b8\u03bd\u03bf\u03c5\u03c2 \u03c4\u1ff6\u03bd \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd (tou eqnou\" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). \u201cAll the Jewish people,\u201d while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
tn Or \u201cjust.\u201d"}, {"pk": 2851993, "translation": "NET", "book": 44, "chapter": 10, "verse": 23, "text": "So Peter invited them in and entertained them as guests. On the next day he got up and set out with them, and some of the brothers from Joppa accompanied him.", "comment": "sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
tn Grk \u201che\u201d; the referent (Peter) has been specified in the translation for clarity.sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
tn Or \u201cwent forth.\u201d"}, {"pk": 2851994, "translation": "NET", "book": 44, "chapter": 10, "verse": 24, "text": "The following day he entered Caesarea. Now Cornelius was waiting anxiously for them and had called together his relatives and close friends.", "comment": "tn Grk \u201cOn the next day,\u201d but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
tn Normally \u03c0\u03c1\u03bf\u03c3\u03b4\u03bf\u03ba\u03ac\u03c9 (prosdokaw) means \u201cto wait with apprehension or anxiety for something,\u201d often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2851995, "translation": "NET", "book": 44, "chapter": 10, "verse": 25, "text": "So when Peter came in, Cornelius met him, fell at his feet, and worshiped him.", "comment": "sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter\u2019s remark in v. 26 indicates.
tn Grk \u201cmeeting him.\u201d The participle \u03c3\u03c5\u03bd\u03b1\u03bd\u03c4\u1f75\u03c3\u03b1\u03c2 (sunanthsa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cfalling at his feet, worshiped.\u201d The participle \u03c0\u03b5\u03c3\u1f7d\u03bd (peswn) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cSo it happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated."}, {"pk": 2851996, "translation": "NET", "book": 44, "chapter": 10, "verse": 26, "text": "But Peter helped him up, saying, \u201cStand up. I too am a mere mortal.\u201d", "comment": "tn BDAG 271 s.v. \u1f10\u03b3\u03b5\u03af\u03c1\u03c9 3 has \u201craise, help to rise\u2026.Stretched out Ac 10:26.\u201d
tn Although it is certainly true that Peter was a \u201cman,\u201d here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") has been translated as \u201cmere mortal\u201d because the emphasis in context is not on Peter\u2019s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal."}, {"pk": 2851997, "translation": "NET", "book": 44, "chapter": 10, "verse": 27, "text": "Peter continued talking with him as he went in, and he found many people gathered together.", "comment": "tn Grk \u201cAnd he\u201d; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cmany people assembled.\u201d"}, {"pk": 2851998, "translation": "NET", "book": 44, "chapter": 10, "verse": 28, "text": "He said to them, \u201cYou know that it is unlawful for a Jew to associate with or visit a Gentile, yet God has shown me that I should call no person defiled or ritually unclean.", "comment": "tn Grk \u201ca foreigner,\u201d but in this context, \u201ca non-Jew,\u201d that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. \u03ba\u03bf\u03bb\u03bb\u03ac\u03c9 2.b.\u03b1). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
tn Here \u1f61\u03c2 (Jws) is used like \u1f45\u03c4\u03b9 (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. \u1f61\u03c2 5).
tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. \u1f00\u03b8\u03ad\u03bc\u03b9\u03c4\u03bf\u03c2).
tn Grk \u201ca Jewish man\u201d (\u1f00\u03bd\u03b4\u03c1\u1f76 \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u1ff3, andri Ioudaiw).
tn This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\").
tn Possibly there is a subtle distinction in meaning between \u03ba\u03bf\u03b9\u03bd\u03cc\u03c2 (koinos) and \u1f00\u03ba\u03ac\u03b8\u03b1\u03c1\u03c4\u03bf\u03c2 (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn God has shown me\u2026unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles."}, {"pk": 2851999, "translation": "NET", "book": 44, "chapter": 10, "verse": 29, "text": "Therefore when you sent for me, I came without any objection. Now may I ask why you sent for me?\u201d", "comment": "tn Grk \u201cTherefore when I was sent for.\u201d The passive participle \u03bc\u03b5\u03c4\u03b1\u03c0\u03b5\u03bc\u03c6\u03b8\u03b5\u03af\u03c2 (metapemfqei\") has been taken temporally and converted to an active construction which is less awkward in English.
tn Grk \u201cask for what reason.\u201d"}, {"pk": 2852000, "translation": "NET", "book": 44, "chapter": 10, "verse": 30, "text": "Cornelius replied, \u201cFour days ago at this very hour, at three o\u2019clock in the afternoon, I was praying in my house, and suddenly a man in shining clothing stood before me", "comment": "tn Grk \u201cand behold.\u201d The interjection \u1f30\u03b4\u03bf\u03cd (idou) is difficult at times to translate into English. Here it has been translated as \u201csuddenly\u201d to convey the force of Cornelius\u2019 account of the angel\u2019s appearance.
tn Grk \u201cAnd Cornelius.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201csaid.\u201d
tn Grk \u201cat the ninth hour.\u201d Again, this is the hour of afternoon prayer."}, {"pk": 2852001, "translation": "NET", "book": 44, "chapter": 10, "verse": 31, "text": "and said, \u2018Cornelius, your prayer has been heard and your acts of charity have been remembered before God.", "comment": "sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
tn Or \u201cyour gifts to the needy.\u201d"}, {"pk": 2852002, "translation": "NET", "book": 44, "chapter": 10, "verse": 32, "text": "Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, by the sea.\u2019", "comment": "tn Or \u201cwith a certain Simon Berseus.\u201d Although most modern English translations treat \u03b2\u03c5\u03c1\u03c3\u03b5\u1fd6 (bursei) as Simon\u2019s profession (\u201cSimon the tanner\u201d), it is possible that the word is actually Simon\u2019s surname (\u201cSimon Berseus\u201d or \u201cSimon Tanner\u201d). BDAG 185 s.v. \u03b2\u03c5\u03c1\u03c3\u03b5\u03cd\u03c2 regards it as a surname."}, {"pk": 2852003, "translation": "NET", "book": 44, "chapter": 10, "verse": 33, "text": "Therefore I sent for you at once, and you were kind enough to come. So now we are all here in the presence of God to listen to everything the Lord has commanded you to say to us.\u201d", "comment": "tn Or \u201cto hear everything.\u201d
tn Grk \u201cyou have done well by coming.\u201d The idiom \u03ba\u03b1\u03bb\u1ff6\u03c2 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd (kalw\" poiein) is translated \u201cbe kind enough to do someth.\u201d by BDAG 505-6 s.v. \u03ba\u03b1\u03bb\u1ff6\u03c2 4.a. The participle \u03c0\u03b1\u03c1\u03b1\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (paragenomeno\") has been translated as an English infinitive due to the nature of the English idiom (\u201ckind enough to\u201d + infinitive).
tn The translation \u201cwe are here in the presence of God\u201d for \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03c0\u03ac\u03c1\u03b5\u03c3\u03bc\u03b5\u03bd (enwpion tou qeou paresmen) is given by BDAG 773 s.v. \u03c0\u03ac\u03c1\u03b5\u03b9\u03bc\u03b9 1.a.
tn The words \u201cto say to us\u201d are not in the Greek text, but are implied. Cornelius knows Peter is God\u2019s representative, bringing God\u2019s message."}, {"pk": 2852004, "translation": "NET", "book": 44, "chapter": 10, "verse": 34, "text": "Then Peter started speaking: \u201cI now truly understand that God does not show favoritism in dealing with people,", "comment": "tn Grk \u201cGod is not one who is a respecter of persons,\u201d that is, \u201cGod is not one to show partiality\u201d (cf. BDAG 887 s.v. \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bb\u1f75\u03bc\u03c0\u03c4\u03b7\u03c2). L&N 88.239 translates this verse \u201cI realize that God does not show favoritism (in dealing with people).\u201d The underlying Hebrew idiom includes the personal element (\u201crespecter of persons\u201d) so the phrase \u201cin dealing with people\u201d is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God\u2019s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11\u201322; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter\u2019s vision.
tn Grk \u201cOpening his mouth Peter said\u201d (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle \u1f00\u03bd\u03bf\u03af\u03be\u03b1\u03c2 (anoixa\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852005, "translation": "NET", "book": 44, "chapter": 10, "verse": 35, "text": "but in every nation the person who fears him and does what is right is welcomed before him.", "comment": "sn See Luke 24:47.
tn Or \u201cshows reverence for him.\u201d
tn Grk \u201cworks righteousness\u201d; the translation \u201cdoes what is right\u201d for this phrase in this verse is given by L&N 25.85.sn Note how faith and response are linked here by the phrase and does what is right."}, {"pk": 2852006, "translation": "NET", "book": 44, "chapter": 10, "verse": 36, "text": "You know the message he sent to the people of Israel, proclaiming the good news of peace through Jesus Christ (he is Lord of all) \u2014", "comment": "sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus\u2019 authority.
tn Or \u201cby.\u201d
tn The subject and verb (\u201cyou know\u201d) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
tn Grk \u201cthe word.\u201d
tn Grk \u201cto the sons.\u201d"}, {"pk": 2852007, "translation": "NET", "book": 44, "chapter": 10, "verse": 37, "text": "you know what happened throughout Judea, beginning from Galilee after the baptism that John announced:", "comment": "tn Or \u201cproclaimed.\u201d"}, {"pk": 2852008, "translation": "NET", "book": 44, "chapter": 10, "verse": 38, "text": "with respect to Jesus from Nazareth, that God anointed him with the Holy Spirit and with power. He went around doing good and healing all who were oppressed by the devil, because God was with him.", "comment": "sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
tn Grk \u201cpower, who.\u201d The relative pronoun was replaced by the pronoun \u201che,\u201d and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
tn The translation \u201chealing all who were oppressed by the devil\u201d is given in L&N 22.22.sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ\u2019s power overcomes the devil and his forces, which seek to destroy humanity.
sn See Acts 7:9.
tn Or \u201chow.\u201d The use of \u1f61\u03c2 (Jws) as an equivalent to \u1f45\u03c4\u03b9 (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. \u1f61\u03c2 5 lists Acts 10:28 in this category."}, {"pk": 2852009, "translation": "NET", "book": 44, "chapter": 10, "verse": 39, "text": "We are witnesses of all the things he did both in Judea and in Jerusalem. They killed him by hanging him on a tree,", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cby crucifying him\u201d (\u201chang on a tree\u201d is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly \u201cmisjudged\u201d Jesus.
tn Grk \u201cthe land of the Jews,\u201d but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. \u03c7\u1f7d\u03c1\u03b1 2.b).
tn Grk \u201cin Jerusalem, whom they killed.\u201d The relative pronoun was replaced by the pronoun \u201chim\u201d and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
tn Grk \u201cAnd we.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2852010, "translation": "NET", "book": 44, "chapter": 10, "verse": 40, "text": "but God raised him up on the third day and caused him to be seen,", "comment": "tn The conjunction \u201cbut\u201d is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
tn Grk \u201cand granted that he should become visible.\u201d The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation \u201ccaused him to be seen\u201d for this verse."}, {"pk": 2852011, "translation": "NET", "book": 44, "chapter": 10, "verse": 41, "text": "not by all the people, but by us, the witnesses God had already chosen, who ate and drank with him after he rose from the dead.", "comment": "tn Or \u201cthe witnesses God had previously chosen.\u201d See Acts 1:8.
sn Ate and drank. See Luke 24:35\u201349."}, {"pk": 2852012, "translation": "NET", "book": 44, "chapter": 10, "verse": 42, "text": "He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead.", "comment": "tn The word \u201cthem\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
sn Jesus has divine authority as judge over the living and the dead: Acts 17:26\u201331; Rom 14:9; 1 Thess 5:9\u201310; 1 Tim 4:1; 1 Pet 4:5.
tn Or \u201cdesignated.\u201d BDAG 723 s.v. \u1f41\u03c1\u03af\u03b6\u03c9 2.b has \u201cthe one appointed by God as judge\u201d for this phrase.
tn Grk \u201cthat this one is the one,\u201d but this is awkward in English and has been simplified to \u201cthat he is the one.\u201d
tn Grk \u201cand he.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The verb \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 (diamarturomai) can mean \u201cwarn,\u201d and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning \u201cto testify solemnly\u201d does not capture this nuance."}, {"pk": 2852013, "translation": "NET", "book": 44, "chapter": 10, "verse": 43, "text": "About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name.\u201d", "comment": "tn Or \u201cAll the prophets testify about him.\u201d Although modern English translations tend to place \u201cabout him\u201d after \u201ctestify\u201d (so NIV, NRSV) the phrase \u201cabout him\u201d has been left at the beginning of v. 43 for emphatic reasons.
sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1\u20137. The message is in continuity with the ancient hope."}, {"pk": 2852014, "translation": "NET", "book": 44, "chapter": 10, "verse": 44, "text": "While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message.", "comment": "tn Or \u201ccame down on.\u201d God now acted to confirm the point of Peter\u2019s speech.
tn Or \u201cword.\u201d"}, {"pk": 2852015, "translation": "NET", "book": 44, "chapter": 10, "verse": 45, "text": "The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles,", "comment": "sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17\u201321 and Acts 11:15\u201318.
sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God\u2019s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
tn Or \u201cbecause.\u201d
tn That is, the gift consisting of the Holy Spirit. Here \u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (tou pneumato\") is a genitive of apposition; the gift consists of the Spirit.
tn Grk \u201cAnd the.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cThe Jewish Christians\u201d; Grk \u201cThe believers from the circumcision.\u201d"}, {"pk": 2852016, "translation": "NET", "book": 44, "chapter": 10, "verse": 46, "text": "for they heard them speaking in tongues and praising God. Then Peter said,", "comment": "tn Or \u201cextolling,\u201d \u201cmagnifying.\u201d"}, {"pk": 2852017, "translation": "NET", "book": 44, "chapter": 10, "verse": 47, "text": "\u201cNo one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?\u201d", "comment": "tn Grk \u201cjust as also we.\u201d The auxiliary verb in English must be supplied. This could be either \u201chave\u201d (NIV, NRSV) or \u201cdid\u201d (NASB). \u201cDid\u201d is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (\u201cthey received the Spirit we now possess\u201d), but the manner in which the Gentiles in Cornelius\u2019 house received the Spirit (\u201cthey received the Spirit in the same manner we did [on the day of Pentecost]\u201d).
tn The Greek construction anticipates a negative reply which is indicated in the translation by the \u2018tag\u2019 question, \u201ccan he?\u201d The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his."}, {"pk": 2852018, "translation": "NET", "book": 44, "chapter": 10, "verse": 48, "text": "So he gave orders to have them baptized in the name of Jesus Christ. Then they asked him to stay for several days.", "comment": "tn The Greek construction (passive infinitive with accusative subject) could be translated either \u201che ordered them to be baptized\u201d or \u201che ordered that they be baptized,\u201d but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius\u2019 house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter\u2019s apostolic authority (\u201cordered\u201d) to convince them to perform the baptisms.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d Jesus\u2019 right to judge as the provider of forgiveness is highlighted here."}, {"pk": 2852019, "translation": "NET", "book": 44, "chapter": 11, "verse": 1, "text": "Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted the word of God.", "comment": "tn Here the phrase \u201cword of God\u201d is another way to describe the gospel (note the preceding verb \u1f10\u03b4\u03ad\u03be\u03b1\u03bd\u03c4\u03bf, edexanto, \u201caccepted\u201d). The phrase could also be translated \u201cthe word [message] from God.\u201d
tn See BDAG 221 s.v. \u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9 5 for this translation of \u1f10\u03b4\u03ad\u03be\u03b1\u03bd\u03c4\u03bf (edexanto) here."}, {"pk": 2852020, "translation": "NET", "book": 44, "chapter": 11, "verse": 2, "text": "So when Peter went up to Jerusalem, the circumcised believers took issue with him,", "comment": "tn Or \u201cthe Jewish Christians\u201d; Grk \u201cthose of the circumcision.\u201d Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cbelievers disputed with,\u201d \u201cbelievers criticized\u201d (BDAG 231 s.v. \u03b4\u03b9\u03b1\u03ba\u03c1\u03af\u03bd\u03c9 5.b)."}, {"pk": 2852021, "translation": "NET", "book": 44, "chapter": 11, "verse": 3, "text": "saying, \u201cYou went to uncircumcised men and shared a meal with them.\u201d", "comment": "tn Or \u201cYou were a guest in the home of\u201d (according to L&N 23.12).
tn Or \u201cand ate with.\u201d It was table fellowship and the possibility of eating unclean food that disturbed them."}, {"pk": 2852022, "translation": "NET", "book": 44, "chapter": 11, "verse": 4, "text": "But Peter began and explained it to them point by point, saying,", "comment": "tn Or \u201cto them in logical sequence,\u201d \u201cto them in order.\u201d BDAG 490 s.v. \u03ba\u03b1\u03b8\u03b5\u03be\u1fc6\u03c2 has \u201cexplain to someone point by point\u201d for this phrase. This is the same term used in Luke 1:3."}, {"pk": 2852023, "translation": "NET", "book": 44, "chapter": 11, "verse": 5, "text": "\u201cI was in the city of Joppa praying, and in a trance I saw a vision, an object something like a large sheet descending, being let down from heaven by its four corners, and it came to me.", "comment": "tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. \u1f45\u03c1\u03b1\u03bc\u03b1 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event\u2019s importance.
tn Or \u201cthe sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d).
tn Or \u201ccoming down.\u201d"}, {"pk": 2852024, "translation": "NET", "book": 44, "chapter": 11, "verse": 6, "text": "As I stared I looked into it and saw four-footed animals of the earth, wild animals, reptiles, and wild birds.", "comment": "tn Grk \u201cthe birds of the sky\u201d or \u201cthe birds of the heaven\u201d; the Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) may be translated either \u201csky\u201d or \u201cheaven,\u201d depending on the context. The idiomatic expression \u201cbirds of the sky\u201d refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03cc\u03bd).
tn Grk \u201cStaring I looked into it.\u201d The participle \u1f00\u03c4\u03b5\u03bd\u03af\u03c3\u03b1\u03c2 (atenisa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201csnakes.\u201d Grk \u201ccreeping things.\u201d According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25\u201326, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where \u201ccreeping things\u201d are contrasted with \u201cfour-footed animals,\u201d the English word \u201creptiles,\u201d which primarily but not exclusively designates snakes, is probably more appropriate."}, {"pk": 2852025, "translation": "NET", "book": 44, "chapter": 11, "verse": 7, "text": "I also heard a voice saying to me, \u2018Get up, Peter; slaughter and eat!\u2019", "comment": "tn Or \u201ckill.\u201d Traditionally \u03b8\u1fe6\u03c3\u03bf\u03bd (quson) is translated \u201ckill,\u201d but in the case of animals intended for food, \u201cslaughter\u201d is more appropriate."}, {"pk": 2852026, "translation": "NET", "book": 44, "chapter": 11, "verse": 8, "text": "But I said, \u2018Certainly not, Lord, for nothing defiled or ritually unclean has ever entered my mouth!\u2019", "comment": "tn Possibly there is a subtle distinction in meaning between \u03ba\u03bf\u03b9\u03bd\u03cc\u03c2 (koinos) and \u1f00\u03ba\u03ac\u03b8\u03b1\u03c1\u03c4\u03bf\u03c2 (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14."}, {"pk": 2852027, "translation": "NET", "book": 44, "chapter": 11, "verse": 9, "text": "But the voice replied a second time from heaven, \u2018What God has made clean, you must not consider ritually unclean!\u2019", "comment": "tn Or \u201cdeclare.\u201d The wording matches Acts 10:15."}, {"pk": 2852028, "translation": "NET", "book": 44, "chapter": 11, "verse": 10, "text": "This happened three times, and then everything was pulled up to heaven again."}, {"pk": 2852029, "translation": "NET", "book": 44, "chapter": 11, "verse": 11, "text": "At that very moment, three men sent to me from Caesarea approached the house where we were staying.", "comment": "tn See BDAG 418 s.v. \u1f10\u03c6\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 1 for this meaning for \u1f10\u03c0\u03ad\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd (epesthsan) here.
tn Grk \u201cAnd behold.\u201d
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn The word \u201cstaying\u201d is not in the Greek text but is implied."}, {"pk": 2852030, "translation": "NET", "book": 44, "chapter": 11, "verse": 12, "text": "The Spirit told me to accompany them without hesitation. These six brothers also went with me, and we entered the man\u2019s house.", "comment": "sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter."}, {"pk": 2852031, "translation": "NET", "book": 44, "chapter": 11, "verse": 13, "text": "He informed us how he had seen an angel standing in his house and saying, \u2018Send to Joppa and summon Simon, who is called Peter,"}, {"pk": 2852032, "translation": "NET", "book": 44, "chapter": 11, "verse": 14, "text": "who will speak a message to you by which you and your entire household will be saved.\u2019", "comment": "tn Grk \u201cwords\u201d (\u1fe5\u1f75\u03bc\u03b1\u03c4\u03b1, rJhmata), but in this context the overall message is meant rather than the individual words."}, {"pk": 2852033, "translation": "NET", "book": 44, "chapter": 11, "verse": 15, "text": "Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning.", "comment": "tn The words \u201che did\u201d are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply \u201cit\u201d rather than \u201che\u201d because the gender of \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus\u2019 promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
tn Or \u201ccame down on.\u201d"}, {"pk": 2852034, "translation": "NET", "book": 44, "chapter": 11, "verse": 16, "text": "And I remembered the word of the Lord, as he used to say, \u2018John baptized with water, but you will be baptized with the Holy Spirit.\u2019", "comment": "sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
sn John\u2026Spirit. This remark repeats Acts 1:5.
tn The imperfect verb \u1f14\u03bb\u03b5\u03b3\u03b5\u03bd (elegen) is taken as a customary imperfect."}, {"pk": 2852035, "translation": "NET", "book": 44, "chapter": 11, "verse": 17, "text": "Therefore if God gave them the same gift as he also gave us after believing in the Lord Jesus Christ, who was I to hinder God?\u201d", "comment": "tn Or \u201cgave us when we believed\u201d; or \u201cgave us after we believed\u201d; or \u201cgave us who believed\u201d; or \u201cgave them when they believed the same gift as he also gave us.\u201d The aorist dative plural participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03c3\u03b9\u03bd (pisteusasin) can be understood in several different ways: (1) It could modify \u1f21\u03bc\u1fd6\u03bd (Jhmin, \u201cus\u201d) or \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (autois, \u201cthem\u201d). Proximity (it immediately follows \u1f21\u03bc\u1fd6\u03bd) would suggest that it belongs with \u1f21\u03bc\u1fd6\u03bd, so the last option (\u201cgave them when they believed the same gift he also gave us\u201d) is less likely. (2) The participle could be either adverbial or adjectival, modifying \u1f21\u03bc\u1fd6\u03bd. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (\u201cus\u201d and \u201cthey\u201d) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03c3\u03b9\u03bd only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, \u201cWould God have given the Gentiles the Spirit if they had not believed?\u201d (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03c3\u03b9\u03bd as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03c3\u03b9\u03bd as a temporal participle can refer to action antecedent to the action of the main verb \u1f14\u03b4\u03c9\u03ba\u03b5\u03bd (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is \u201csummarizing\u201d the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been \u201ctelescoped\u201d into one (\u201cgave them the same gift as he gave us when we believed\u201d), but to be technically accurate the participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03c3\u03b9\u03bd should be translated \u201cgave them the same gift as he also gave us after we believed.\u201d A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus \u201cif God gave them the same gift as he also gave us after believing\u201d is used, where the phrase \u201cafter believing\u201d can refer either to \u201cthem\u201d or to \u201cus,\u201d or both.
tn Or \u201cprevent,\u201d \u201cforbid\u201d (BDAG 580 s.v. \u03ba\u03c9\u03bb\u03cd\u03c9 1.a). Peter\u2019s point is that he will not stand in the way of God.
tc Codex Bezae (D) and {a few other Western witnesses} here lack \u1f41 \u03b8\u03b5\u03cc\u03c2 (Jo qeo\", \u201cGod\u201d), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
sn That is, the same gift of the Holy Spirit.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d"}, {"pk": 2852036, "translation": "NET", "book": 44, "chapter": 11, "verse": 18, "text": "When they heard this, they ceased their objections and praised God, saying, \u201cSo then, God has granted the repentance that leads to life even to the Gentiles.\u201d", "comment": "sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7\u201342; 7:37\u201339).
tn Or \u201cbecame silent,\u201d but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
tn Grk \u201cthese things.\u201d
tn Or \u201cglorified.\u201d
sn In the Greek text the phrase even to the Gentiles is in an emphatic position."}, {"pk": 2852037, "translation": "NET", "book": 44, "chapter": 11, "verse": 19, "text": "Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch, speaking the message to no one but Jews.", "comment": "sn Phoenicia was an area along the Mediterranean coast north of Palestine.
sn The phrase over Stephen means in connection with Stephen\u2019s death. See Acts 8:1b\u20133.
tn Or \u201cfinally reached.\u201d The translations \u201cwent as far as\u201d and \u201cfinally reached\u201d for \u03b4\u03b9\u1fc6\u03bb\u03b8\u03bf\u03bd (dihlqon) in this verse are given in L&N 15.17.
tn Grk \u201cand Cyprus,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
tn Grk \u201cword.\u201d"}, {"pk": 2852038, "translation": "NET", "book": 44, "chapter": 11, "verse": 20, "text": "But there were some men from Cyprus and Cyrene among them who came to Antioch and began to speak to the Greeks too, proclaiming the good news of the Lord Jesus.", "comment": "sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
sn The statement that some men from Cyprus and Cyrene\u2026began to speak to the Greeks shows that Peter\u2019s experience of reaching out to the Gentiles was not unique.
sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
sn Cyrene was a city on the northern African coast west of Egypt.
tn Grk \u201camong them, coming to Antioch began to speak.\u201d The participle \u1f10\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (elqonte\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852039, "translation": "NET", "book": 44, "chapter": 11, "verse": 21, "text": "The hand of the Lord was with them, and a great number who believed turned to the Lord.", "comment": "sn Again, the expression turned is a summary term for responding to the gospel.
tn The participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03c2 (pisteusa\") is articular and thus cannot be adverbial. It is adjectival, modifying \u1f00\u03c1\u03b9\u03b8\u03bc\u03cc\u03c2 (ariqmo\"), but has been translated into English as a relative clause (\u201cwho believed\u201d).
tn Grk \u201cAnd the.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2852040, "translation": "NET", "book": 44, "chapter": 11, "verse": 22, "text": "A report about them came to the attention of the church in Jerusalem, and they sent Barnabas to Antioch.", "comment": "tn Grk \u201cwas heard in the ears,\u201d an idiom. L&N 24.67 states that the idiom means \u201cto hear in secret\u201d (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
tc \u2021 Most mss read the infinitive \u201cto travel\u201d after \u201cBarnabas.\u201d \u03b4\u03b9\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd (dielqein) is found before \u1f15\u03c9\u03c2 (Jews) in D E \u03a8 33 \u00cf and some versional mss. It is lacking in \u00cc74 \u05d0 A B 81 1739 pc and some versional mss. Although the infinitive with \u1f15\u03c9\u03c2 fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA27 has the infinitive in brackets, indicating doubt as to its authenticity.
sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
tn Grk \u201cWord.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2852041, "translation": "NET", "book": 44, "chapter": 11, "verse": 23, "text": "When he came and saw the grace of God, he rejoiced and encouraged them all to remain true to the Lord with devoted hearts,", "comment": "tn Grk \u201cAntioch, who when.\u201d The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
tn Grk \u201cwith purpose of heart\u201d; BDAG 869 s.v. \u03c0\u03c1\u03cc\u03b8\u03b5\u03c3\u03b9\u03c2 2.a translates this phrase \u201cpurpose of heart, i.e. devotion\u201d here.
tn BDAG 883 s.v. \u03c0\u03c1\u03bf\u03c3\u03bc\u03ad\u03bd\u03c9 1.a.\u03b2 has \u201cremain true to the Lord\u201d for \u03c0\u03c1\u03bf\u03c3\u03bc\u03ad\u03bd\u03b5\u03b9\u03bd (prosmenein) in this verse.sn He\u2026encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1\u20132)."}, {"pk": 2852042, "translation": "NET", "book": 44, "chapter": 11, "verse": 24, "text": "because he was a good man, full of the Holy Spirit and of faith, and a significant number of people were brought to the Lord.", "comment": "tn Grk \u201ca significant crowd.\u201d"}, {"pk": 2852043, "translation": "NET", "book": 44, "chapter": 11, "verse": 25, "text": "Then Barnabas departed for Tarsus to look for Saul,"}, {"pk": 2852044, "translation": "NET", "book": 44, "chapter": 11, "verse": 26, "text": "and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught a significant number of people. Now it was in Antioch that the disciples were first called Christians.", "comment": "tn Grk \u201cyear they\u201d; the referents (Barnabas and Saul) have been specified in the translation for clarity.
sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
tn Grk \u201cSo it happened that\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201ca significant crowd.\u201d"}, {"pk": 2852045, "translation": "NET", "book": 44, "chapter": 11, "verse": 27, "text": "At that time some prophets came down from Jerusalem to Antioch.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as \u201cup\u201d and south as \u201cdown,\u201d but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
tn Grk \u201cIn these days,\u201d but the dative generally indicates a specific time.
tn The word \u201csome\u201d is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2"}, {"pk": 2852046, "translation": "NET", "book": 44, "chapter": 11, "verse": 28, "text": "One of them, named Agabus, got up and predicted by the Spirit that a severe famine was about to come over the whole inhabited world. (This took place during the reign of Claudius.)", "comment": "tn Grk \u201cgetting up, predicted.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c2 (anasta\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cmade clear\u201d; Grk \u201cindicated beforehand\u201d (BDAG 920 s.v. \u03c3\u03b7\u03bc\u03b1\u03af\u03bd\u03c9 2).
tn Grk \u201cgreat.\u201d
sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.
tn Or \u201cwhole Roman Empire.\u201d While the word \u03bf\u1f30\u03ba\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7 (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. \u03bf\u1f30\u03ba\u03bf\u03c5\u03bd\u03ad\u03bd\u03b7 2 does not list this passage (only Acts 24:5 and 17:6).
tn Grk \u201cworld, which.\u201d The relative pronoun (\u201cwhich\u201d) was replaced by the demonstrative pronoun \u201cthis\u201d and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54."}, {"pk": 2852047, "translation": "NET", "book": 44, "chapter": 11, "verse": 29, "text": "So the disciples, each in accordance with his financial ability, decided to send relief to the brothers living in Judea.", "comment": "tn Grk \u201cto send [something] for a ministry,\u201d but today it is common to speak of sending relief for victims of natural disasters.sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25\u201327, but it reflects the same spirit as this gift.
tn So BDAG 410 s.v. \u03b5\u1f50\u03c0\u03bf\u03c1\u03ad\u03c9.
tn Or \u201cdetermined,\u201d \u201cresolved.\u201d"}, {"pk": 2852048, "translation": "NET", "book": 44, "chapter": 11, "verse": 30, "text": "They did so, sending their financial aid to the elders by Barnabas and Saul.", "comment": "tn The words \u201ctheir financial aid\u201d are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
tn Grk \u201cJudea, which they did.\u201d The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek."}, {"pk": 2852049, "translation": "NET", "book": 44, "chapter": 12, "verse": 1, "text": "About that time King Herod laid hands on some from the church to harm them.", "comment": "sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.
tn Or \u201cto cause them injury.\u201d
tn Or \u201cKing Herod had some from the church arrested.\u201d"}, {"pk": 2852050, "translation": "NET", "book": 44, "chapter": 12, "verse": 2, "text": "He had James, the brother of John, executed with a sword.", "comment": "sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord\u2019s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1\u20133."}, {"pk": 2852051, "translation": "NET", "book": 44, "chapter": 12, "verse": 3, "text": "When he saw that this pleased the Jews, he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.)", "comment": "tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter \u201cout to the people\u201d (i.e., for a public trial) may suggest the former is somewhat more likely.
sn This is a parenthetical note by the author."}, {"pk": 2852052, "translation": "NET", "book": 44, "chapter": 12, "verse": 4, "text": "When he had seized him, he put him in prison, handing him over to four squads of soldiers to guard him. Herod planned to bring him out for public trial after the Passover.", "comment": "sn Four squads of soldiers. Each squad was a detachment of four soldiers.
tn Grk \u201cguard him, planning to bring him out.\u201d The Greek construction continues with a participle (\u03b2\u03bf\u03c5\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, boulomeno\") and an infinitive (\u1f00\u03bd\u03b1\u03b3\u03b1\u03b3\u03b5\u1fd6\u03bd, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (\u201cHerod planned\u201d).
tn Or \u201cintended\u201d; Grk \u201cwanted.\u201d
tn Grk \u201cto bring him out to the people,\u201d but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase \u201cplanning to bring him up for a public trial after the Passover.\u201d"}, {"pk": 2852053, "translation": "NET", "book": 44, "chapter": 12, "verse": 5, "text": "So Peter was kept in prison, but those in the church were earnestly praying to God for him.", "comment": "tn Or \u201cconstantly.\u201d This term also appears in Luke 22:14 and Acts 26:7.
tn Grk \u201cbut earnest prayer was being made by the church to God for him.\u201d The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive \u201cprayer was being made\u201d has been changed to the simpler active verb \u201cwere praying.\u201d Luke portrays what follows as an answer to prayer."}, {"pk": 2852054, "translation": "NET", "book": 44, "chapter": 12, "verse": 6, "text": "On that very night before Herod was going to bring him out for trial, Peter was sleeping between two soldiers, bound with two chains, while guards in front of the door were keeping watch over the prison.", "comment": "tn Grk \u201cwas going to bring him out,\u201d but the upcoming trial is implied. See Acts 12:4.
tn Grk \u201ctwo chains, and.\u201d Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
tn Or \u201cwere guarding.\u201d"}, {"pk": 2852055, "translation": "NET", "book": 44, "chapter": 12, "verse": 7, "text": "Suddenly an angel of the Lord appeared, and a light shone in the prison cell. He struck Peter on the side and woke him up, saying, \u201cGet up quickly!\u201d And the chains fell off Peter\u2019s wrists.", "comment": "tn Grk \u201cAnd behold.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here. The interjection \u1f30\u03b4\u03bf\u03cd (idou), often difficult to translate into English, expresses the suddenness of the angel\u2019s appearance.
tn Or \u201cthe angel of the Lord.\u201d See the note on the word \u201cLord\u201d in 5:19.
tn Grk \u201cstriking the side of Peter, he awoke him saying.\u201d The term refers to a push or a light tap (BDAG 786 s.v. \u03c0\u03b1\u03c4\u03ac\u03c3\u03c3\u03c9 1.a). The participle \u03c0\u03b1\u03c4\u03ac\u03be\u03b1\u03c2 (pataxa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201chis\u201d; the referent (Peter) has been specified in the translation for clarity.
tn Grk \u201cthe hands,\u201d but the wrist was considered a part of the hand."}, {"pk": 2852056, "translation": "NET", "book": 44, "chapter": 12, "verse": 8, "text": "The angel said to him, \u201cFasten your belt and put on your sandals.\u201d Peter did so. Then the angel said to him, \u201cPut on your cloak and follow me.\u201d", "comment": "tn While \u03b6\u1f7d\u03bd\u03bd\u03c5\u03bc\u03b9 (zwnnumi) sometimes means \u201cto dress,\u201d referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean \u201cput on your belt\u201d since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation \u201cput on your belt\u201d is given by L&N 49.14 for this verse. The archaic English \u201cgirdle\u201d for the sash or belt has an entirely different meaning today.
tn Grk \u201cHe\u201d; the referent (Peter) has been specified in the translation for clarity.
tn Grk \u201che\u201d; the referent (the angel) has been specified in the translation for clarity.
tn Or \u201couter garment.\u201d"}, {"pk": 2852057, "translation": "NET", "book": 44, "chapter": 12, "verse": 9, "text": "Peter went out and followed him; he did not realize that what was happening through the angel was real, but thought he was seeing a vision.", "comment": "tn Grk \u201cAnd going out he followed.\u201d
tn Grk \u201cPeter going out followed him.\u201d The participle \u1f10\u03be\u03b5\u03bb\u03b8\u1f7d\u03bd (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.
tn The word \u201chim\u201d is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
tn Grk \u201cwhat was done through the angel was a reality\u201d (see BDAG 43 s.v. \u1f00\u03bb\u03b7\u03b8\u1f75\u03c2 3)."}, {"pk": 2852058, "translation": "NET", "book": 44, "chapter": 12, "verse": 10, "text": "After they had passed the first and second guards, they came to the iron gate leading into the city. It opened for them by itself, and they went outside and walked down one narrow street, when at once the angel left him.", "comment": "sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
tn Or perhaps, \u201cguard posts.\u201d
tn Grk \u201cwhich.\u201d The relative pronoun (\u201cwhich\u201d) was replaced by the pronoun \u201cit,\u201d and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
tn The Greek term here, \u03b1\u1f50\u03c4\u03bf\u03bc\u03ac\u03c4\u03b7 (automath), indicates something that happens without visible cause (BDAG 152 s.v. \u03b1\u1f50\u03c4\u03cc\u03bc\u03b1\u03c4\u03bf\u03c2).
tn Or \u201clane,\u201d \u201calley\u201d (BDAG 907 s.v. \u1fe5\u03cd\u03bc\u03b7)."}, {"pk": 2852059, "translation": "NET", "book": 44, "chapter": 12, "verse": 11, "text": "When Peter came to himself, he said, \u201cNow I know for certain that the Lord has sent his angel and rescued me from the hand of Herod and from everything the Jewish people were expecting to happen.\u201d", "comment": "tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Or \u201cdelivered.\u201d
sn Here the hand of Herod is a metaphor for Herod\u2019s power or control.
sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3)."}, {"pk": 2852060, "translation": "NET", "book": 44, "chapter": 12, "verse": 12, "text": "When Peter realized this, he went to the house of Mary, the mother of John Mark, where many people had gathered together and were praying.", "comment": "tn Grk \u201che\u201d; the referent (Peter) has been specified in the translation for clarity.
tn Grk \u201cJohn who was also called Mark.\u201dsn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37\u201339."}, {"pk": 2852061, "translation": "NET", "book": 44, "chapter": 12, "verse": 13, "text": "When he knocked at the door of the outer gate, a slave girl named Rhoda answered.", "comment": "tn Or \u201cresponded.\u201d"}, {"pk": 2852062, "translation": "NET", "book": 44, "chapter": 12, "verse": 14, "text": "When she recognized Peter\u2019s voice, she was so overjoyed she did not open the gate, but ran back in and told them that Peter was standing at the gate.", "comment": "tn Or \u201cinformed.\u201d
tn The word \u201cthem\u201d is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2852063, "translation": "NET", "book": 44, "chapter": 12, "verse": 15, "text": "But they said to her, \u201cYou\u2019ve lost your mind!\u201d But she kept insisting that it was Peter, and they kept saying, \u201cIt is his angel!\u201d", "comment": "sn The assumption made by those inside, \u201cIt is his angel,\u201d seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
sn \u201cYou\u2019ve lost your mind!\u201d Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term \u03bc\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9 (mainomai) can have the idea of being \u201craving mad\u201d or \u201ctotally irrational\u201d (BDAG 610 s.v.). It is a strong expression.
tn Grk \u201cshe kept insisting that the situation was thus\u201d (cf. BDAG 422 s.v. \u1f14\u03c7\u03c9 10.a). Most translations supply a less awkward English phrase like \u201cit was so\u201d; the force of her insistence, however, is that \u201cit was Peter,\u201d which was the point under dispute.
tn The two imperfect tense verbs, \u03b4\u03b9\u03ca\u03c3\u03c7\u03c5\u03c1\u03af\u03b6\u03b5\u03c4\u03bf (diiscurizeto) and \u1f14\u03bb\u03b5\u03b3\u03bf\u03bd (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers."}, {"pk": 2852064, "translation": "NET", "book": 44, "chapter": 12, "verse": 16, "text": "Now Peter continued knocking, and when they opened the door and saw him, they were greatly astonished.", "comment": "tn The words \u201cthe door\u201d are not in the Greek text, but are implied (see Acts 12:13).
sn That they were greatly astonished is a common response in Luke-Acts to God\u2019s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45)."}, {"pk": 2852065, "translation": "NET", "book": 44, "chapter": 12, "verse": 17, "text": "He motioned to them with his hand to be quiet and then related how the Lord had brought him out of the prison. He said, \u201cTell James and the brothers these things,\u201d and then he left and went to another place.", "comment": "sn He\u2026went to another place. This is Peter\u2019s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
tn Or \u201cHe gave them a signal.\u201d Grk \u201cGiving them a signal\u2026he related to them.\u201d The participle \u03ba\u03b1\u03c4\u03b1\u03c3\u03b5\u03af\u03c3\u03b1\u03c2 (kataseisa\") has been translated as a finite verb due to requirements of contemporary English style.
tc \u2021 Most mss, including some of the most important ones (B D E \u03a8 \u00cf sy), read \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (autoi\", \u201cto them\u201d) here, while some excellent and early witnesses (\u00cc45vid,74vid \u05d0 A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA27 puts the pronoun in brackets, indicating some doubts as to its authenticity.
tn Or \u201cled.\u201d"}, {"pk": 2852066, "translation": "NET", "book": 44, "chapter": 12, "verse": 18, "text": "At daybreak there was great consternation among the soldiers over what had become of Peter.", "comment": "tn BDAG 436 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 1.a has \u201cday is breaking\u201d for \u1f21\u03bc\u03ad\u03c1\u03b1 \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 (Jhmera ginetai) in this verse.
tn Grk \u201cno little consternation.\u201d The translation given for \u03c4\u03ac\u03c1\u03b1\u03c7\u03bf\u03c2 (taraco\") in this verse by BDAG 991 s.v. \u03c4\u03ac\u03c1\u03b1\u03c7\u03bf\u03c2 1 is \u201cmental agitation.\u201d The situation indicated by the Greek word is described in L&N 25.243 as \u201ca state of acute distress and great anxiety, with the additional possible implications of dismay and confusion \u2013 \u2018great distress, extreme anxiety.\u2019\u201d The English word \u201cconsternation\u201d is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse."}, {"pk": 2852067, "translation": "NET", "book": 44, "chapter": 12, "verse": 19, "text": "When Herod had searched for him and did not find him, he questioned the guards and commanded that they be led away to execution. Then Herod went down from Judea to Caesarea and stayed there.", "comment": "tn Or \u201chad instigated a search\u201d (Herod would have ordered the search rather than conducting it himself).
sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
tn The meaning \u201cled away to execution\u201d for \u1f00\u03c0\u03b1\u03c7\u03b8\u1fc6\u03bd\u03b1\u03b9 (apacqhnai) in this verse is given by BDAG 95 s.v. \u1f00\u03c0\u03ac\u03b3\u03c9 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). \u201cLed away to torture\u201d is a less likely option (Pliny the Younger, Letters 10, 96, 8).
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201che\u201d; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20\u201323 here describe his death. Thus the end of v. 19 provides Luke\u2019s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase \u201cThen Peter went down from Judea to Caesarea and stayed there,\u201d understanding the referent to be Peter rather than Herod Agrippa I.sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].
tn Grk \u201cand,\u201d but the sequence of events is better expressed in English by \u201cthen.\u201d A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
tn \u201cQuestioned\u201d is used to translate \u1f00\u03bd\u03b1\u03ba\u03c1\u03af\u03bd\u03b1\u03c2 (anakrina\") here because a possible translation offered by BDAG 66 s.v. \u1f00\u03bd\u03b1\u03ba\u03c1\u03af\u03bd\u03c9 for this verse is \u201cexamined,\u201d which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, \u201ccross-examined,\u201d also avoids this possible misunderstanding."}, {"pk": 2852068, "translation": "NET", "book": 44, "chapter": 12, "verse": 20, "text": "Now Herod was having an angry quarrel with the people of Tyre and Sidon. So they joined together and presented themselves before him. And after convincing Blastus, the king\u2019s personal assistant, to help them, they asked for peace, because their country\u2019s food supply was provided by the king\u2019s country.", "comment": "tn Or \u201cwas extremely angry.\u201d L&N 33.453 gives the meaning \u201cbe angry and quarrel, quarrel angrily\u201d here. However, in L&N 88.180 the alternative \u201cto be violently angry, to be furious\u201d is given. The term is used only once in the NT (BDAG 461 s.v. \u03b8\u03c5\u03bc\u03bf\u03bc\u03b1\u03c7\u03ad\u03c9).
tn Grk \u201che\u201d; the referent (Herod) has been specified in the translation for clarity.sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
sn Tyre was a city and seaport on the coast of Phoenicia.map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. \u03a3\u03b9\u03b4\u1f7d\u03bd).map For location see Map1-A1; JP3-F3; JP4-F3.
tn Or \u201cwith one accord.\u201d
tn Or \u201cpersuading.\u201d
tn The words \u201cto help them\u201d are not in the Greek text, but are implied.
tn Or \u201cfor a reconciliation.\u201d There were grave political risks in having Herod angry at them. The detail shows the ruler\u2019s power.
tn On the term translated \u201cpersonal assistant\u201d BDAG 554 s.v. \u03ba\u03bf\u03b9\u03c4\u1ff6\u03bd states, \u201cused as part of a title: \u1f41 \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fe6 \u03ba\u03bf\u03b9\u03c4\u1ff6\u03bd\u03bf\u03c2 the one in charge of the bed-chamber, the chamberlain.\u201d This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king\u2019s living quarters and personal affairs. The English word \u201cchamberlain\u201d corresponds very closely to this meaning but is not in common use today. The term \u201cpersonal assistant,\u201d while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English."}, {"pk": 2852069, "translation": "NET", "book": 44, "chapter": 12, "verse": 21, "text": "On a day determined in advance, Herod put on his royal robes, sat down on the judgment seat, and made a speech to them.", "comment": "tn Or \u201cdelivered a public address.\u201d
tn Grk \u201che\u201d; the referent (Herod) has been specified in the translation for clarity.sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
tn Or \u201capparel.\u201d On Herod\u2019s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
tn Although BDAG 175 s.v. \u03b2\u1fc6\u03bc\u03b1 3 gives the meaning \u201cspeaker\u2019s platform\u201d for this verse, and a number of modern translations use similar terms (\u201crostrum,\u201d NASB; \u201cplatform,\u201d NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.sn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city."}, {"pk": 2852070, "translation": "NET", "book": 44, "chapter": 12, "verse": 22, "text": "But the crowd began to shout, \u201cThe voice of a god, and not of a man!\u201d", "comment": "tn The imperfect verb \u1f10\u03c0\u03b5\u03c6\u1f7d\u03bd\u03b5\u03b9 (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13\u201315.
tn The translation \u201ccrowd\u201d is given by BDAG 223 s.v. \u03b4\u1fc6\u03bc\u03bf\u03c2; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king\u2019s speech."}, {"pk": 2852071, "translation": "NET", "book": 44, "chapter": 12, "verse": 23, "text": "Immediately an angel of the Lord struck Herod down because he did not give the glory to God, and he was eaten by worms and died.", "comment": "tn Grk \u201chim\u201d; the referent (Herod) has been specified in the translation for clarity.
sn On being struck\u2026down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke\u2019s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great\u2019s death).
tn Or \u201cthe angel of the Lord.\u201d See the note on the word \u201cLord\u201d in 5:19."}, {"pk": 2852072, "translation": "NET", "book": 44, "chapter": 12, "verse": 24, "text": "But the word of God kept on increasing and multiplying.", "comment": "tn Or \u201cspreading.\u201d
sn A metonymy for the number of adherents to God\u2019s word."}, {"pk": 2852073, "translation": "NET", "book": 44, "chapter": 12, "verse": 25, "text": "So Barnabas and Saul returned to Jerusalem when they had completed their mission, bringing along with them John Mark.", "comment": "sn That is, from Jerusalem to Antioch (see Acts 11:29\u201330).map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cJohn who was also called Mark.\u201d
tn Grk \u201cministry\u201d or \u201cservice.\u201d
tc There are a number of variants at this point in the text: \u03b5\u1f30\u03c2 (eis, \u201cto\u201d) in \u05d0 B \u00cf sams syhmg; \u1f00\u03c0\u03cc (apo, \u201cfrom\u201d) in D E \u03a8 36 323 453 614 1175 al; \u1f10\u03be (ex, \u201cfrom\u201d) in \u00cc74 A 33 945 1739 al; \u1f10\u03be \u1fbf\u0399\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u1f75\u03bc \u03b5\u1f30\u03c2 \u1fbf\u0391\u03bd\u03c4\u03b9\u03cc\u03c7\u03b5\u03b9\u03b1\u03bd (ex Ierousalhm ei\" Antioceian, \u201cfrom Jerusalem to Antioch\u201d) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons \u03b5\u1f30\u03c2 can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, \u05d0 and B being very strong evidence. The other readings, \u1f10\u03be and \u1f00\u03c0\u03cc, are different from \u03b5\u1f30\u03c2 yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with \u03b5\u1f30\u03c2 and tried to choose an acceptable revision. If \u03b5\u1f30\u03c2 is the earliest reading, \u1f00\u03c0\u03cc may be a clarification of \u1f10\u03be, and \u1f10\u03be could have arisen through confusion of letters. Or \u1f10\u03be and \u1f00\u03c0\u03cc could both have independently arisen from \u03b5\u1f30\u03c2 as a more acceptable preposition. Despite such arguments, however, the case for \u03b5\u1f30\u03c2 is not airtight: either \u1f10\u03be or \u1f00\u03c0\u03cc could be preferred on other lines of reasoning. The reading \u1f10\u03be enjoys the earliest support, and \u03b5\u1f30\u03c2 could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against \u03b5\u1f30\u03c2 as the original reading: The aorist participle \u03c0\u03bb\u03b7\u03c1\u1f7d\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (plhrwsante\", \u201cwhen they had completed\u201d) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition \u03b5\u1f30\u03c2 \u1fbf\u0391\u03bd\u03c4\u03b9\u03cc\u03c7\u03b5\u03b9\u03b1\u03bd after \u1fbf\u0399\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u1f75\u03bc in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read \u1f10\u03be add \u03b5\u1f30\u03c2 \u1fbf\u0391\u03bd\u03c4\u03b9\u03cc\u03c7\u03b5\u03b9\u03b1\u03bd [945 1739], and some that read \u1f00\u03c0\u03cc also add \u03b5\u1f30\u03c2 \u1fbf\u0391\u03bd\u03c4\u03b9\u03cc\u03c7\u03b5\u03b9\u03b1\u03bd [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading \u03b5\u1f30\u03c2 should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.
tn Grk \u201cfulfilled.\u201d"}, {"pk": 2852074, "translation": "NET", "book": 44, "chapter": 13, "verse": 1, "text": "Now there were these prophets and teachers in the church at Antioch: Barnabas, Simeon called Niger, Lucius the Cyrenian, Manaen (a close friend of Herod the tetrarch from childhood ) and Saul.", "comment": "sn Antioch was a city in Syria (not Antioch in Pisidia).map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as \u201cdark-complexioned.\u201d
sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.
tn Or \u201cthe governor.\u201dsn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14\u201329), reflecting popular usage.
tn Or \u201c(a foster brother of Herod the tetrarch).\u201d The meaning \u201cclose friend from childhood\u201d is given by L&N 34.15, but the word can also mean \u201cfoster brother\u201d (L&N 10.51). BDAG 976 s.v. \u03c3\u03cd\u03bd\u03c4\u03c1\u03bf\u03c6\u03b1\u03c2 states, \u201cpert. to being brought up with someone, either as a foster-brother or as a companion/friend,\u201d which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning \u201cclose friend from childhood.\u201d"}, {"pk": 2852075, "translation": "NET", "book": 44, "chapter": 13, "verse": 2, "text": "While they were serving the Lord and fasting, the Holy Spirit said, \u201cSet apart for me Barnabas and Saul for the work to which I have called them.\u201d", "comment": "tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03ad\u03c9 1.b it is used \u201cof other expression of religious devotion.\u201d Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
tn Or \u201cAppoint.\u201d"}, {"pk": 2852076, "translation": "NET", "book": 44, "chapter": 13, "verse": 3, "text": "Then, after they had fasted and prayed and placed their hands on them, they sent them off.", "comment": "sn The placing of hands on Barnabas and Saul (traditionally known as \u201cthe laying on of hands\u201d) refers to an act picturing the commission of God and the church for the task at hand.
tn The three aorist participles \u03bd\u03b7\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (nhsteusante\"), \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 (proseuxamenoi), and \u1f10\u03c0\u03b9\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (epiqente\") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of \u201cand\u201d here. However, since the terms \u201cfasting and prayer\u201d are something of a unit, often linked together, the conjunction has been retained here."}, {"pk": 2852077, "translation": "NET", "book": 44, "chapter": 13, "verse": 4, "text": "So Barnabas and Saul, sent out by the Holy Spirit, went down to Seleucia, and from there they sailed to Cyprus.", "comment": "sn Seleucia was the port city of Antioch in Syria.
tn Grk \u201cthey\u201d; the referents (Barnabas and Saul) have been specified in the translation for clarity.
sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor."}, {"pk": 2852078, "translation": "NET", "book": 44, "chapter": 13, "verse": 5, "text": "When they arrived in Salamis, they began to proclaim the word of God in the Jewish synagogues. (Now they also had John as their assistant.)", "comment": "sn John refers here to John Mark (see Acts 12:25).
tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The participle \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (genomenoi) is taken temporally.
sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
tn The imperfect verb \u03ba\u03b1\u03c4\u1f75\u03b3\u03b3\u03b5\u03bb\u03bb\u03bf\u03bd (kathngellon) has been translated as an ingressive imperfect.
sn See the note on synagogue in 6:9.
tn The word \u1f51\u03c0\u03b7\u03c1\u03ad\u03c4\u03b7\u03c2 (Juphreth\") usually has the meaning \u201cservant,\u201d but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.sn This is a parenthetical note by the author."}, {"pk": 2852079, "translation": "NET", "book": 44, "chapter": 13, "verse": 6, "text": "When they had crossed over the whole island as far as Paphos, they found a magician, a Jewish false prophet named Bar-Jesus,", "comment": "sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
tn Or \u201chad passed through,\u201d \u201chad traveled through.\u201d
sn Named Bar-Jesus. \u201cJesus\u201d is the Latin form of the name \u201cJoshua.\u201d The Aramaic \u201cbar\u201d means \u201cson of,\u201d so this man was surnamed \u201cson of Joshua.\u201d The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9\u201324. Paul\u2019s ministry looks like Philip\u2019s and Peter\u2019s here."}, {"pk": 2852080, "translation": "NET", "book": 44, "chapter": 13, "verse": 7, "text": "who was with the proconsul Sergius Paulus, an intelligent man. The proconsul summoned Barnabas and Saul and wanted to hear the word of God.", "comment": "tn Grk \u201csummoning Barnabas and Saul, wanted to hear.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (proskalesameno\") has been translated as a finite verb due to requirements of contemporary English style.
sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
tn Grk \u201cThis one\u201d; the referent (the proconsul) is specified in the translation for clarity.
sn The proconsul\u2026wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader."}, {"pk": 2852081, "translation": "NET", "book": 44, "chapter": 13, "verse": 8, "text": "But the magician Elymas (for that is the way his name is translated) opposed them, trying to turn the proconsul away from the faith.", "comment": "sn A parenthetical note by the author.
tn On the debate over what the name \u201cElymas\u201d means, see BDAG 320 s.v. \u1fbf\u0395\u03bb\u03cd\u03bc\u03b1\u03c2. The magician\u2019s behavior is more directly opposed to the faith than Simon Magus\u2019 was.
sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate."}, {"pk": 2852082, "translation": "NET", "book": 44, "chapter": 13, "verse": 9, "text": "But Saul (also known as Paul), filled with the Holy Spirit, stared straight at him", "comment": "sn This qualifying clause in the narrative indicates who represented God in the dispute.
sn A parenthetical note by the author.
tn Or \u201cgazed intently.\u201d"}, {"pk": 2852083, "translation": "NET", "book": 44, "chapter": 13, "verse": 10, "text": "and said, \u201cYou who are full of all deceit and all wrongdoing, you son of the devil, you enemy of all righteousness \u2014 will you not stop making crooked the straight paths of the Lord?", "comment": "tn Or \u201cunscrupulousness.\u201d
sn \u201cYou who\u2026paths of the Lord?\u201d This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician\u2019s failings. The closing rhetorical question of v. 10 (\u201cwill you not stop\u2026?\u201d) shows how opposed he is to the way of God."}, {"pk": 2852084, "translation": "NET", "book": 44, "chapter": 13, "verse": 11, "text": "Now look, the hand of the Lord is against you, and you will be blind, unable to see the sun for a time!\u201d Immediately mistiness and darkness came over him, and he went around seeking people to lead him by the hand.", "comment": "tn Grk \u201cupon,\u201d but in a negative sense.
tn Grk \u201cAnd now.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The noun \u03c7\u03b5\u03b9\u03c1\u03b1\u03b3\u03c9\u03b3\u03cc\u03c2 (ceiragwgo\") is plural, so \u201cpeople\u201d is used rather than singular \u201csomeone.\u201d
sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18\u201319. This judgment is like that of Ananias and his wife in Acts 5:1\u201311.
tn Grk \u201cfell on.\u201d"}, {"pk": 2852085, "translation": "NET", "book": 44, "chapter": 13, "verse": 12, "text": "Then when the proconsul saw what had happened, he believed, because he was greatly astounded at the teaching about the Lord.", "comment": "sn See the note on proconsul in v. 8.
sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become \u201ca light to the Gentiles\u201d (Acts 13:47).
tn Grk \u201cof,\u201d but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
tn The translation \u201cgreatly astounded\u201d for \u1f10\u03ba\u03c0\u03bb\u03b7\u03c3\u03c3\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (ekplhssomeno\") is given by L&N 25.219."}, {"pk": 2852086, "translation": "NET", "book": 44, "chapter": 13, "verse": 13, "text": "Then Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia, but John left them and returned to Jerusalem.", "comment": "sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark\u2019s decision to leave became an issue later for Barnabas and Paul (Acts 15:36\u201339).map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).
sn Pamphylia was a province in the southern part of Asia Minor.
sn That is, John Mark."}, {"pk": 2852087, "translation": "NET", "book": 44, "chapter": 13, "verse": 14, "text": "Moving on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down.", "comment": "tn Grk \u201cgoing into the synagogue they sat down.\u201d The participle \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (eiselqonte\") has been translated as a finite verb due to requirements of contemporary English style.
sn See the note on synagogue in 6:9.
tn Or \u201cat Antioch in Pisidia.\u201dsn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.
sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
tn Or \u201cPassing by.\u201d"}, {"pk": 2852088, "translation": "NET", "book": 44, "chapter": 13, "verse": 15, "text": "After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, \u201cBrothers, if you have any message of exhortation for the people, speak it.\u201d", "comment": "tn Or \u201cgive it.\u201d
tn Normally \u1f00\u03c1\u03c7\u03b9\u03c3\u03c5\u03bd\u03ac\u03b3\u03c9\u03b3\u03bf\u03c2 (arcisunagwgo\") refers to the \u201cpresident of a synagogue\u201d (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of \u201cthe presidents of the synagogue,\u201d the alternative translation \u201cleaders\u201d is used. \u201cRulers\u201d would also be acceptable, but does not convey quite the same idea.
tn Grk \u201csent to them\u201d; the word \u201cmessage\u201d is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
tn Or \u201cword.\u201d
tn Or \u201cencouragement.\u201d
tn Grk \u201cMen brothers,\u201d but this is both awkward and unnecessary in English.
sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures."}, {"pk": 2852089, "translation": "NET", "book": 44, "chapter": 13, "verse": 16, "text": "So Paul stood up, gestured with his hand and said, \u201cMen of Israel, and you Gentiles who fear God, listen:", "comment": "tn This participle, \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c2 (anasta\"), and the following one, \u03ba\u03b1\u03c4\u03b1\u03c3\u03b5\u03af\u03c3\u03b1\u03c2 (kataseisa\"), are both translated as adverbial participles of attendant circumstance.
tn Or \u201cmotioned.\u201d
tn Or \u201cIsraelite men,\u201d although this is less natural English. The Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul\u2019s remarks were addressed primarily to the men present, even if women were there.
tn Grk \u201cand those who fear God,\u201d but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44."}, {"pk": 2852090, "translation": "NET", "book": 44, "chapter": 13, "verse": 17, "text": "The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it.", "comment": "tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. \u1f51\u03c8\u03cc\u03c9 2.
tn Or \u201cpeople of Israel.\u201d
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201dsn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God\u2019s design in history is the theme of the speech. The speech is like Stephen\u2019s, only here the focus is on a promised Son of David.
tn Or \u201cas resident aliens.\u201d
tn Or \u201cland.\u201d
sn Here uplifted arm is a metaphor for God\u2019s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11\u201312."}, {"pk": 2852091, "translation": "NET", "book": 44, "chapter": 13, "verse": 18, "text": "For a period of about forty years he put up with them in the wilderness.", "comment": "tn Or \u201cdesert.\u201d
tn Grk \u201cAnd for.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn For this verb, see BDAG 1017 s.v. \u03c4\u03c1\u03bf\u03c0\u03bf\u03c6\u03bf\u03c1\u03ad\u03c9 (cf. also Deut 1:31; Exod 16:35; Num 14:34)."}, {"pk": 2852092, "translation": "NET", "book": 44, "chapter": 13, "verse": 19, "text": "After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance.", "comment": "tn Grk \u201cAnd after.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn Seven nations. See Deut 7:1.
tn The participle \u03ba\u03b1\u03b8\u03b5\u03bb\u1f7d\u03bd (kaqelwn) is taken temporally.
tn Grk \u201che gave their land as an inheritance.\u201d The words \u201chis people\u201d are supplied to complete an ellipsis specifying the recipients of the land."}, {"pk": 2852093, "translation": "NET", "book": 44, "chapter": 13, "verse": 20, "text": "All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet.", "comment": "tn The words \u201call this took\u201d are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
tn The words \u201cthe time of\u201d are not in the Greek text, but are implied.
tn Grk \u201cAnd after these things.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2852094, "translation": "NET", "book": 44, "chapter": 13, "verse": 21, "text": "Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years.", "comment": "tn The words \u201cwho ruled\u201d are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378)."}, {"pk": 2852095, "translation": "NET", "book": 44, "chapter": 13, "verse": 22, "text": "After removing him, God raised up David their king. He testified about him: \u2018I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.\u2019", "comment": "tn Or \u201cwho will perform all my will,\u201d \u201cwho will carry out all my wishes.\u201d
tn Grk \u201cabout whom.\u201d The relative pronoun (\u201cwhom\u201d) was replaced by the pronoun \u201chim\u201d and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb \u03b5\u1f36\u03c0\u03b5\u03bd (eipen) has not been translated (literally \u201che said testifying\u201d) because it is redundant when combined with the participle \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u1f75\u03c3\u03b1\u03c2 (marturhsa\", \u201ctestifying\u201d). Instead the construction of verb plus participle has been translated as a single English verb (\u201ctestified\u201d).
sn A quotation from Ps 89:20.
sn A quotation from 1 Sam 13:14.
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
sn The expression raised up refers here to making someone king. There is a wordplay here: \u201craising up\u201d refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus\u2019 resurrection."}, {"pk": 2852096, "translation": "NET", "book": 44, "chapter": 13, "verse": 23, "text": "From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised.", "comment": "sn The phrase this man is in emphatic position in the Greek text.
tn Grk \u201caccording to [his] promise.\u201d The comparative clause \u201cjust as he promised\u201d is less awkward in English.sn Just as he promised. Note how Paul describes Israel\u2019s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
tn Or \u201cFrom the offspring\u201d; Grk \u201cFrom the seed.\u201dsn From the descendants (Grk \u201cseed\u201d). On the importance of the seed promise involving Abraham, see Gal 3:6\u201329."}, {"pk": 2852097, "translation": "NET", "book": 44, "chapter": 13, "verse": 24, "text": "Before Jesus arrived, John had proclaimed a baptism for repentance to all the people of Israel.", "comment": "tn Grk \u201ca baptism of repentance\u201d; the genitive has been translated as a genitive of purpose.
tn Grk \u201cJohn having already proclaimed before his coming a baptism\u2026,\u201d a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
tn Grk \u201che\u201d; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
sn John refers here to John the Baptist."}, {"pk": 2852098, "translation": "NET", "book": 44, "chapter": 13, "verse": 25, "text": "But while John was completing his mission, he said repeatedly, \u2018What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!\u2019", "comment": "tn Literally a relative clause, \u201cof whom I am not worthy to untie the sandals of his feet.\u201d Because of the awkwardness of this construction in English, a new sentence was begun here.
tn The verb \u1f14\u03bb\u03b5\u03b3\u03b5\u03bd (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
tn Or \u201ctask.\u201d"}, {"pk": 2852099, "translation": "NET", "book": 44, "chapter": 13, "verse": 26, "text": "Brothers, descendants of Abraham\u2019s family, and those Gentiles among you who fear God, the message of this salvation has been sent to us.", "comment": "tn Or \u201crace.\u201d
tn Grk \u201cword.\u201d
tn Grk \u201cand those among you who fear God,\u201d but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
tn Grk \u201cMen brothers,\u201d but this is both awkward and unnecessary in English.
tn Grk \u201csons\u201d"}, {"pk": 2852100, "translation": "NET", "book": 44, "chapter": 13, "verse": 27, "text": "For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him.", "comment": "tn Grk \u201cthis one.\u201d
tn BDAG 12-13 s.v. \u1f00\u03b3\u03bd\u03bf\u03ad\u03c9 1.b gives \u201cnot to know w. acc. of pers.\u201d as the meaning here, but \u201crecognize\u201d is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22\u201324; 4:26\u201328.
tn Usually \u03c6\u03c9\u03bd\u1f75 (fwnh) means \u201cvoice,\u201d but BDAG 1071-72 s.v. \u03c6\u03c9\u03bd\u1f75 2.c has \u201cAlso of sayings in scripture\u2026Ac 13:27.\u201d sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
tn The participle \u03ba\u03c1\u03af\u03bd\u03b1\u03bd\u03c4\u03b5\u03c2 (krinante\") is instrumental here.
tn The word \u201chim\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2852101, "translation": "NET", "book": 44, "chapter": 13, "verse": 28, "text": "Though they found no basis for a death sentence, they asked Pilate to have him executed.", "comment": "tn The participle \u03b5\u1f51\u03c1\u03cc\u03bd\u03c4\u03b5\u03c2 (Jeuronte\") has been translated as a concessive adverbial participle.
sn No basis. Luke insists on Jesus\u2019 innocence again and again in Luke 23:1\u201325.
tn Grk \u201cno basis for death,\u201d but in this context a sentence of death is clearly indicated.
tn Grk \u201cAnd though.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2852102, "translation": "NET", "book": 44, "chapter": 13, "verse": 29, "text": "When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb.", "comment": "tn Grk \u201ctaking him down from the cross, they placed him.\u201d The participle \u03ba\u03b1\u03b8\u03b5\u03bb\u03cc\u03bd\u03c4\u03b5\u03c2 (kaqelonte\") has been translated as a finite verb due to requirements of contemporary English style.
tn The word \u201chim\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn Grk \u201ctree,\u201d but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
tn Or \u201ccarried out.\u201d
sn That is, everything that was written in OT scripture."}, {"pk": 2852103, "translation": "NET", "book": 44, "chapter": 13, "verse": 30, "text": "But God raised him from the dead,", "comment": "sn See the note on the phrase \u201craised up\u201d in v. 22, which is the same Greek verb used here."}, {"pk": 2852104, "translation": "NET", "book": 44, "chapter": 13, "verse": 31, "text": "and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now his witnesses to the people.", "comment": "sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
tn Grk \u201cwho.\u201d The relative pronoun (\u201cwho\u201d) was replaced by the conjunction \u201cand\u201d and the pronoun \u201che\u201d at this point to improve the English style.
tn Grk \u201cwho.\u201d The relative pronoun (\u201cwho\u201d) was replaced by the demonstrative pronoun \u201cthese\u201d and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (\u201cwho for many days appeared\u201d and \u201cwho are now his witnesses\u201d) following one another."}, {"pk": 2852105, "translation": "NET", "book": 44, "chapter": 13, "verse": 32, "text": "And we proclaim to you the good news about the promise to our ancestors,", "comment": "tn Or \u201cto our forefathers\u201d; Grk \u201cthe fathers.\u201d"}, {"pk": 2852106, "translation": "NET", "book": 44, "chapter": 13, "verse": 33, "text": "that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, \u2018You are my Son; today I have fathered you.\u2019", "comment": "tn Or \u201cby resurrecting.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u1f75\u03c3\u03b1\u03c2 (anasthsa\") is taken as instrumental here.sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on \u201craised up\u201d in v. 22).
tn Grk \u201cI have begotten you.\u201d The traditional translation for \u03b3\u03b5\u03b3\u03ad\u03bd\u03bd\u03b7\u03ba\u03b1 (gegennhka, \u201cbegotten\u201d) is misleading to the modern English reader because it is no longer in common use. Today one speaks of \u201cfathering\u201d a child in much the same way speakers of English formerly spoke of \u201cbegetting a child.\u201dsn A quotation from Ps 2:7.
tn Grk \u201cthat this\u201d; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1\u20137).
sn You are my Son. The key to how the quotation is used is the naming of Jesus as \u201cSon\u201d to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be."}, {"pk": 2852107, "translation": "NET", "book": 44, "chapter": 13, "verse": 34, "text": "But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: \u2018I will give you the holy and trustworthy promises made to David.\u2019", "comment": "tn The pronoun \u201cyou\u201d is plural here. The promises of David are offered to the people.
sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
tn Grk \u201chim\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn Although \u03bc\u03b7\u03ba\u03ad\u03c4\u03b9 (mhketi) can mean \u201cno longer\u201d or \u201cno more,\u201d the latter is more appropriate here, since to translate \u201cno longer\u201d in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase \u201cno more again to be\u201d is somewhat awkward in English, the simpler phrase \u201cnever again to be\u201d was used instead.
tn The translation \u201cto be in again\u201d for \u1f51\u03c0\u03bf\u03c3\u03c4\u03c1\u03ad\u03c6\u03c9 (Jupostrefw) is given in L&N 13.24.
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Or \u201cthe trustworthy decrees made by God to David.\u201d The phrase \u03c4\u1f70 \u1f45\u03c3\u03b9\u03b1 \u0394\u03b1\u03c5\u1f76\u03b4 \u03c4\u1f70 \u03c0\u03b9\u03c3\u03c4\u03ac (ta Josia Dauid ta pista) is \u201ccompressed,\u201d that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. \u1f45\u03c3\u03b9\u03bf\u03c2 3 understands it to refer to divine decrees: \u201cI will grant you the sure decrees of God relating to David.\u201d BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase \u201cI will give to you the divine promises made to David, promises that can be trusted,\u201d although they also note that \u03c4\u1f70 \u1f45\u03c3\u03b9\u03b1 in Acts 13:34 can mean \u201cdivine decrees\u201d or \u201cdecrees made by God.\u201d In contemporary English it is less awkward to translate \u03c0\u03b9\u03c3\u03c4\u03ac as an adjective (\u201ctrustworthy\u201d). The concept of \u201cdivine decrees,\u201d not very understandable to the modern reader, has been replaced by \u201cpromises,\u201d and since God is the implied speaker in the context, it is clear that these promises were made by God."}, {"pk": 2852108, "translation": "NET", "book": 44, "chapter": 13, "verse": 35, "text": "Therefore he also says in another psalm, \u2018You will not permit your Holy One to experience decay.\u2019", "comment": "tn The Greek word translated \u201cHoly One\u201d here (\u1f45\u03c3\u03b9\u03cc\u03bd, {osion) is related to the use of \u1f45\u03c3\u03b9\u03b1 (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
sn A quotation from Ps 16:10.
tn Grk \u201cTherefore he also says in another\u201d; the word \u201cpsalm\u201d is not in the Greek text but is implied.
tn Grk \u201cto see,\u201d but the literal translation of the phrase \u201cto see decay\u201d could be misunderstood to mean simply \u201cto look at decay,\u201d while here \u201csee decay\u201d is really figurative for \u201cexperience decay.\u201d"}, {"pk": 2852109, "translation": "NET", "book": 44, "chapter": 13, "verse": 36, "text": "For David, after he had served God\u2019s purpose in his own generation, died, was buried with his ancestors, and experienced decay,", "comment": "tn The participle \u1f51\u03c0\u03b7\u03c1\u03b5\u03c4\u1f75\u03c3\u03b1\u03c2 (Juphrethsa\") is taken temporally.
tn The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for the death of a believer.
tn Or \u201cforefathers\u201d; Grk \u201cwas gathered to his fathers\u201d (a Semitic idiom).
tn Grk \u201csaw,\u201d but the literal translation of the phrase \u201csaw decay\u201d could be misunderstood to mean simply \u201clooked at decay,\u201d while here \u201csaw decay\u201d is really figurative for \u201cexperienced decay.\u201d This remark explains why David cannot fulfill the promise."}, {"pk": 2852110, "translation": "NET", "book": 44, "chapter": 13, "verse": 37, "text": "but the one whom God raised up did not experience decay.", "comment": "sn The one whom God raised up refers to Jesus.
tn Grk \u201csee,\u201d but the literal translation of the phrase \u201cdid not see decay\u201d could be misunderstood to mean simply \u201cdid not look at decay,\u201d while here \u201cdid not see decay\u201d is really figurative for \u201cdid not experience decay.\u201d"}, {"pk": 2852111, "translation": "NET", "book": 44, "chapter": 13, "verse": 38, "text": "Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you,", "comment": "tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun \u1f51\u03bc\u1fd6\u03bd (Jumin, \u201cto you\u201d), so that the emphasis for the audience is that \u201cthrough Jesus to you\u201d these promises have come."}, {"pk": 2852112, "translation": "NET", "book": 44, "chapter": 13, "verse": 39, "text": "and by this one everyone who believes is justified from everything from which the law of Moses could not justify you.", "comment": "tn Or \u201cis freed.\u201d The translation of \u03b4\u03b9\u03ba\u03b1\u03b9\u03c9\u03b8\u1fc6\u03bd\u03b1\u03b9 (dikaiwqhnai) and \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u1fe6\u03c4\u03b1\u03b9 (dikaioutai) in Acts 13:38\u201339 is difficult. BDAG 249 s.v. \u03b4\u03b9\u03ba\u03b1\u03b9\u03cc\u03c9 3 categorizes \u03b4\u03b9\u03ba\u03b1\u03b9\u03c9\u03b8\u1fc6\u03bd\u03b1\u03b9 in 13:38 (Greek text) under the meaning \u201cmake free/pure\u201d but categorizes \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u1fe6\u03c4\u03b1\u03b9 in Acts 13:39 as \u201cbe found in the right, be free of charges\u201d (BDAG 249 s.v. \u03b4\u03b9\u03ba\u03b1\u03b9\u03cc\u03c9 2.b.\u03b2). In the interest of consistency both verbs are rendered as \u201cjustified\u201d in this translation.
tn Or \u201ccould not free.\u201d
sn This one refers here to Jesus.
tn Grk \u201cfrom everything from which you could not be justified by the law of Moses.\u201d The passive construction has been converted to an active one in the translation, with \u201cby the law of Moses\u201d becoming the subject of the final clause. The words \u201cfrom everything from which the law of Moses could not justify you\u201d are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation."}, {"pk": 2852113, "translation": "NET", "book": 44, "chapter": 13, "verse": 40, "text": "Watch out, then, that what is spoken about by the prophets does not happen to you:", "comment": "sn The speech closes with a warning, \u201cWatch out,\u201d that also stresses culpability.
tn Or \u201cin.\u201d"}, {"pk": 2852114, "translation": "NET", "book": 44, "chapter": 13, "verse": 41, "text": "\u2018Look, you scoffers; be amazed and perish! For I am doing a work in your days, a work you would never believe, even if someone tells you.\u2019\u201d", "comment": "tn Or \u201cand die!\u201d
sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon\u2019s rising to power meant perilous judgment for Israel."}, {"pk": 2852115, "translation": "NET", "book": 44, "chapter": 13, "verse": 42, "text": "As Paul and Barnabas were going out, the people were urging them to speak about these things on the next Sabbath.", "comment": "tn Or \u201cwere leaving.\u201d The participle \u1f10\u03be\u03b9\u03cc\u03bd\u03c4\u03c9\u03bd (exiontwn) is taken temporally.
tn Or \u201cbegging,\u201d \u201cinviting.\u201d
tn Or \u201cmatters.\u201d
tn Grk \u201cthey\u201d; the referents (Paul and Barnabas) have been specified in the translation for clarity.
tn Grk \u201cthey\u201d; the referent (the people) has been specified in the translation for clarity."}, {"pk": 2852116, "translation": "NET", "book": 44, "chapter": 13, "verse": 43, "text": "When the meeting of the synagogue had broken up, many of the Jews and God-fearing proselytes followed Paul and Barnabas, who were speaking with them and were persuading them to continue in the grace of God.", "comment": "tn This is the meaning given for \u1f14\u03c0\u03b5\u03b9\u03b8\u03bf\u03bd (epeiqon) in this verse by BDAG 791 s.v. \u03c0\u03b5\u03af\u03b8\u03c9 1.b.
tn The verb \u03c0\u03c1\u03bf\u03bc\u03ad\u03bd\u03b5\u03b9\u03bd (promenein) is similar in force to the use of \u03bc\u03ad\u03bd\u03c9 (menw, \u201cto reside/remain\u201d) in the Gospel and Epistles of John.
tn Grk \u201cwho, as they were speaking with them, were persuading them.\u201d
sn See the note on synagogue in 6:9.
tn BDAG 607 s.v. \u03bb\u03cd\u03c9 3 has \u201c\u03bb\u03c5\u03b8\u03b5\u03af\u03c3\u03b7\u03c2 \u03c4. \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1fc6\u03c2 when the meeting of the synagogue had broken up Ac 13:43.\u201d
tn Normally the phrase \u03c3\u03b5\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u1f78\u03bd \u03b8\u03b5\u03cc\u03bd (sebomenoi ton qeon) refers to Gentiles (\u201cGod-fearers\u201d) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. \u03c3\u03ad\u03b2\u03c9 1.b lists in this category references in Acts 16:14; 18:7; with \u03c3\u03b5\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination \u03c3\u03b5\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c0\u03c1\u03bf\u03c3\u03b7\u03bb\u03cd\u03c4\u03c9\u03bd (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that \u03c0\u03c1\u03bf\u03c3\u03b7\u03bb\u03cd\u03c4\u03c9\u03bd is used here in a somewhat looser sense (note the use of \u03c3\u03b5\u03b2\u03bf\u03bc\u03ad\u03bd\u03b1\u03c2 [sebomena\"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called \u201cGod-fearers\u201d without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith."}, {"pk": 2852117, "translation": "NET", "book": 44, "chapter": 13, "verse": 44, "text": "On the next Sabbath almost the whole city assembled together to hear the word of the Lord.", "comment": "tc Most mss (B* C E \u03a8 \u00cf sy bo) read \u03b8\u03b5\u03bf\u1fe6 (qeou, \u201cof God\u201d) here instead of \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (kuriou, \u201cof the Lord\u201d). Other mss, among them some important early witnesses (\u00cc74 \u05d0 A B2 33 81 323 945 1175 1739 al sa), read \u03ba\u03c5\u03c1\u03af\u03bf\u03c5. The external evidence favors \u03ba\u03c5\u03c1\u03af\u03bf\u03c5, though not decisively. Internally, the mention of \u201cGod\u201d in v. 43, and especially \u201cthe word of God\u201d in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said."}, {"pk": 2852118, "translation": "NET", "book": 44, "chapter": 13, "verse": 45, "text": "But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what Paul was saying by reviling him.", "comment": "sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.
tn The imperfect verb \u1f00\u03bd\u03c4\u03ad\u03bb\u03b5\u03b3\u03bf\u03bd (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.
tn Grk \u201cthe things being said by Paul.\u201d For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
tn The participle \u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (blasfhmounte\") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (\u201cand reviled him\u201d) in keeping with contemporary English style. The direct object (\u201chim\u201d) is implied rather than expressed and could be impersonal (\u201cit,\u201d referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation \u201cblaspheme\u201d is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul\u2019s opponents were doing here). The modern term \u201cslandering\u201d comes close to what was being done to Paul here."}, {"pk": 2852119, "translation": "NET", "book": 44, "chapter": 13, "verse": 46, "text": "Both Paul and Barnabas replied courageously, \u201cIt was necessary to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles.", "comment": "tn Grk \u201cIt was necessary that the word of God be spoken.\u201d For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
tn Grk \u201cBoth Paul and Barnabas spoke out courageously and said.\u201d The redundancy is removed in the translation and the verb \u201creplied\u201d is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24\u201330; 9:27\u201328.
tn Grk \u201cbehold, we.\u201d In this context \u1f30\u03b4\u03bf\u03cd (idou) is not easily translated into English.
tn Or \u201cand consider yourselves unworthy.\u201d
sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise."}, {"pk": 2852120, "translation": "NET", "book": 44, "chapter": 13, "verse": 47, "text": "For this is what the Lord has commanded us: \u2018I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth.\u2019\u201d", "comment": "tn Grk \u201cthat you should be for salvation,\u201d but more simply \u201cto bring salvation.\u201d
tn Here \u03bf\u1f55\u03c4\u03c9\u03c2 (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. \u03bf\u1f55\u03c4\u03c9/\u03bf\u1f55\u03c4\u03c9\u03c2 2.
tn BDAG 1004 s.v. \u03c4\u03af\u03b8\u03b7\u03bc\u03b9 3.a has \u201c\u03c4\u03b9\u03b8\u03ad\u03bd\u03b1\u03b9 \u03c4\u03b9\u03bd\u1f70 \u03b5\u1f34\u03c2 \u03c4\u03b9 place/appoint someone to or for (to function as) someth\u2026.Ac 13:47.\u201d This is a double accusative construction of object (\u201cyou\u201d) and complement (\u201ca light\u201d).
sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul\u2019s message.)"}, {"pk": 2852121, "translation": "NET", "book": 44, "chapter": 13, "verse": 48, "text": "When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed.", "comment": "sn Note the contrast to v. 46 in regard to eternal life.
tn The imperfect verb \u1f14\u03c7\u03b1\u03b9\u03c1\u03bf\u03bd (ecairon) and the following \u1f10\u03b4\u03cc\u03be\u03b1\u03b6\u03bf\u03bd (edoxazon) are translated as ingressive imperfects.
tn Or \u201cglorify.\u201d Although \u201chonor\u201d is given by BDAG 258 s.v. \u03b4\u03bf\u03be\u03ac\u03b6\u03c9 as a translation, it would be misleading here, because the meaning is \u201cto honor in the sense of attributing worth to something,\u201d while in contemporary English usage one speaks of \u201chonoring\u201d a contract in the sense of keeping its stipulations. It is not a synonym for \u201cobey\u201d in this context (\u201cobey the word of the Lord\u201d), but that is how many English readers would understand it."}, {"pk": 2852122, "translation": "NET", "book": 44, "chapter": 13, "verse": 49, "text": "So the word of the Lord was spreading through the entire region.", "comment": "tn BDAG 239 s.v. \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03c9 1 has \u201cspread\u201d for \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03b5\u03c4\u03bf (diafereto) in connection with a teaching. This is the first summary since Acts 9:31."}, {"pk": 2852123, "translation": "NET", "book": 44, "chapter": 13, "verse": 50, "text": "But the Jews incited the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out of their region.", "comment": "tn For the translation of \u03c0\u03b1\u03c1\u1f7d\u03c4\u03c1\u03c5\u03bd\u03b1\u03bd (parwtrunan) as \u201cincited\u201d see BDAG 780 s.v. \u03c0\u03b1\u03c1\u03bf\u03c4\u03c1\u03cd\u03bd\u03c9.
tn BDAG 299 s.v. \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03c9 1 has \u201cthrow out.\u201d Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45)."}, {"pk": 2852124, "translation": "NET", "book": 44, "chapter": 13, "verse": 51, "text": "So after they shook the dust off their feet in protest against them, they went to Iconium.", "comment": "sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
tn The participle \u1f10\u03ba\u03c4\u03b9\u03bd\u03b1\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (\u201cSo they shook\u2026and went\u201d).
sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God."}, {"pk": 2852125, "translation": "NET", "book": 44, "chapter": 13, "verse": 52, "text": "And the disciples were filled with joy and with the Holy Spirit.", "comment": "sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy."}, {"pk": 2852126, "translation": "NET", "book": 44, "chapter": 14, "verse": 1, "text": "The same thing happened in Iconium when Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a large group of both Jews and Greeks believed.", "comment": "tn Or \u201cthat a large crowd.\u201d
sn Iconium. See the note in 13:51.
sn See the note on synagogue in 6:9.
tn Grk \u201cthey\u201d; the referents (Paul and Barnabas) have been specified in the translation for clarity."}, {"pk": 2852127, "translation": "NET", "book": 44, "chapter": 14, "verse": 2, "text": "But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers.", "comment": "tn Or \u201cwho would not believe.\u201d
tn Or \u201cembittered their minds\u201d (Grk \u201ctheir souls\u201d). BDAG 502 s.v. \u03ba\u03b1\u03ba\u03cc\u03c9 2 has \u201cmake angry, embitter \u03c4\u1f70\u03c2 \u03c8\u03c5\u03c7\u03ac\u03c2 \u03c4\u03b9\u03bd\u03c9\u03bd \u03ba\u03b1\u03c4\u03ac \u03c4\u03b9\u03bd\u03bf\u03c2 poison the minds of some persons against another Ac 14:2.\u201d"}, {"pk": 2852128, "translation": "NET", "book": 44, "chapter": 14, "verse": 3, "text": "So they stayed there for a considerable time, speaking out courageously for the Lord, who testified to the message of his grace, granting miraculous signs and wonders to be performed through their hands.", "comment": "tn Here the context indicates the miraculous nature of the signs mentioned.
tn The word \u201cthere\u201d is not in the Greek text, but is implied.
sn The Lord testified to the message by granting the signs described in the following clause.
tn Grk \u201cword.\u201d"}, {"pk": 2852129, "translation": "NET", "book": 44, "chapter": 14, "verse": 4, "text": "But the population of the city was divided; some sided with the Jews, and some with the apostles.", "comment": "tn These clauses are a good example of the contrastive \u03bc\u1f72\u03bd\u2026\u03b4\u03ad (men\u2026de) construction: Some \u201con the one hand\u201d sided with the Jews, but some \u201con the other hand\u201d sided with the apostles.
tn BDAG 825 s.v. \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 2.b.\u03b3 has this translation for \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 (plhqo\")."}, {"pk": 2852130, "translation": "NET", "book": 44, "chapter": 14, "verse": 5, "text": "When both the Gentiles and the Jews (together with their rulers) made an attempt to mistreat them and stone them,", "comment": "tn The direct object \u201cthem\u201d is repeated after both verbs in the translation for stylistic reasons, although it occurs only after \u03bb\u03b9\u03b8\u03bf\u03b2\u03bf\u03bb\u1fc6\u03c3\u03b1\u03b9 (liqobolhsai) in the Greek text.
tn Grk \u201cSo there came about an attempt\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn On this verb see BDAG 1022 s.v. \u1f51\u03b2\u03c1\u03af\u03b6\u03c9."}, {"pk": 2852131, "translation": "NET", "book": 44, "chapter": 14, "verse": 6, "text": "Paul and Barnabas learned about it and fled to the Lycaonian cities of Lystra and Derbe and the surrounding region.", "comment": "sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.map For location see JP1-E2; JP2-E2; JP3-E2.
tn Grk \u201cthey\u201d; the referents (Paul and Barnabas) have been specified in the translation for clarity.
tn Grk \u201clearning about it, fled.\u201d The participle \u03c3\u03c5\u03bd\u03b9\u03b4\u03cc\u03bd\u03c4\u03b5\u03c2 (sunidonte\") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (\u201cwhen they learned about it\u201d) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.map For location see JP1-E2; JP2-E2; JP3-E2."}, {"pk": 2852132, "translation": "NET", "book": 44, "chapter": 14, "verse": 7, "text": "There they continued to proclaim the good news.", "comment": "tn Grk \u201cregion, and there.\u201d Because of the length and complexity of the Greek sentence, \u03ba\u03b1\u03af (kai) has not been translated and a new sentence begun in the translation.
tn The periphrastic construction \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u1f26\u03c3\u03b1\u03bd (euangelizomenoi hsan) has been translated as a progressive imperfect."}, {"pk": 2852133, "translation": "NET", "book": 44, "chapter": 14, "verse": 8, "text": "In Lystra sat a man who could not use his feet, lame from birth, who had never walked.", "comment": "tn Grk \u201cpowerless in his feet,\u201d meaning he was unable to use his feet to walk.
tn Grk \u201cAnd in.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.map For location see JP1-E2; JP2-E2; JP3-E2.
tn Grk \u201clame from his mother\u2019s womb\u201d (an idiom).sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1\u201310, except here the lame man\u2019s faith is clear from the start."}, {"pk": 2852134, "translation": "NET", "book": 44, "chapter": 14, "verse": 9, "text": "This man was listening to Paul as he was speaking. When Paul stared intently at him and saw he had faith to be healed,", "comment": "tn Grk \u201cspeaking, who.\u201d The relative pronoun has been replaced by the noun \u201cPaul,\u201d and a new sentence begun in the translation because an English relative clause would be very awkward here.
tn Or \u201clooked.\u201d"}, {"pk": 2852135, "translation": "NET", "book": 44, "chapter": 14, "verse": 10, "text": "he said with a loud voice, \u201cStand upright on your feet.\u201d And the man leaped up and began walking.", "comment": "tn Grk \u201che\u201d; the referent (the man) has been specified in the translation for clarity.
tn BDAG 722 s.v. \u1f40\u03c1\u03b8\u03cc\u03c2 1.a has \u201cstand upright on your feet.\u201d
tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here."}, {"pk": 2852136, "translation": "NET", "book": 44, "chapter": 14, "verse": 11, "text": "So when the crowds saw what Paul had done, they shouted in the Lycaonian language, \u201cThe gods have come down to us in human form!\u201d", "comment": "tn Grk \u201cin Lycaonian, saying.\u201d The word \u201clanguage\u201d is not in the Greek text, but is implied. The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in English and has not been translated.
tn Grk \u201cthey lifted up their voice\u201d (an idiom).
tn So BDAG 707 s.v. \u1f41\u03bc\u03bf\u03b9\u03cc\u03c9 1. However, L&N 64.4 takes the participle \u1f41\u03bc\u03bf\u03b9\u03c9\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (Jomoiwqente\") as an adjectival participle modifying \u03b8\u03b5\u03bf\u03af (qeoi): \u201cthe gods resembling men have come down to us.\u201dsn The gods have come down to us in human form. Greek culture spoke of \u201cdivine men.\u201d In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time."}, {"pk": 2852137, "translation": "NET", "book": 44, "chapter": 14, "verse": 12, "text": "They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker.", "comment": "sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
tn The imperfect verb \u1f10\u03ba\u03ac\u03bb\u03bf\u03c5\u03bd (ekaloun) has been translated as an ingressive imperfect.
sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury)."}, {"pk": 2852138, "translation": "NET", "book": 44, "chapter": 14, "verse": 13, "text": "The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them.", "comment": "tn The words \u201cto them\u201d are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
tn The words \u201cthe temple of\u201d are not in the Greek text, but are implied. The translation \u201cthe priest of (the temple/shrine of) Zeus located before the city\u201d is given for this phrase by BDAG 426 s.v. \u0396\u03b5\u03cd\u03c2.
sn See the note on Zeus in the previous verse.
tn Or \u201coxen.\u201d
tn Or \u201cwreaths.\u201dsn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person\u2019s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest\u2019s reaction shows how all acknowledged their power and access to God."}, {"pk": 2852139, "translation": "NET", "book": 44, "chapter": 14, "verse": 14, "text": "But when the apostles Barnabas and Paul heard about it, they tore their clothes and rushed out into the crowd, shouting,", "comment": "tn Grk \u201cshouting and saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes, in v. 15) has not been translated because it is redundant.sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
tn The participle \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (akousante\") is taken temporally.
tn Grk \u201ctearing their clothes they rushed out.\u201d The participle \u03b4\u03b9\u03b1\u03c1\u03c1\u1f75\u03be\u03b1\u03bd\u03c4\u03b5\u03c2 (diarrhxante\") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16\u201317).
tn So BDAG 307 s.v. \u1f10\u03ba\u03c0\u03b7\u03b4\u03ac\u03c9 1, \u201crush (lit. \u2018leap\u2019) out\u2026\u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u1f44\u03c7\u03bb\u03bf\u03bd into the crowd Ac 14:14.\u201d"}, {"pk": 2852140, "translation": "NET", "book": 44, "chapter": 14, "verse": 15, "text": "\u201cMen, why are you doing these things? We too are men, with human natures just like you! We are proclaiming the good news to you, so that you should turn from these worthless things to the living God, who made the heaven, the earth, the sea, and everything that is in them.", "comment": "tn Or \u201cuseless,\u201d \u201cfutile.\u201d The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18\u201332). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
tn Grk \u201cwith the same kinds of feelings,\u201d L&N 25.32. BDAG 706 s.v. \u1f41\u03bc\u03bf\u03b9\u03bf\u03c0\u03b1\u03b8\u1f75\u03c2 translates the phrase \u201cwith the same nature \u03c4\u03b9\u03bd\u03af as someone.\u201d In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
tn Grk \u201cin order that you should turn,\u201d with \u1f10\u03c0\u03b9\u03c3\u03c4\u03c1\u03ad\u03c6\u03b5\u03b9\u03bd (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction \u201cproclaim the good news, that you should turn,\u201d which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal \u201cto get you to turn\u201d would work, but might convey to some readers manipulativeness on the part of the apostles. Thus \u201cproclaim the good news, so that you should turn,\u201d is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9\u201310.
tn Grk \u201cand the earth, and the sea,\u201d but \u03ba\u03b1\u03af (kai) has not been translated before \u201cthe earth\u201d and \u201cthe sea\u201d since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2852141, "translation": "NET", "book": 44, "chapter": 14, "verse": 16, "text": "In past generations he allowed all the nations to go their own ways,", "comment": "tn On this term see BDAG 780 s.v. \u03c0\u03b1\u03c1\u03bf\u03af\u03c7\u03bf\u03bc\u03b1\u03b9. The word is a NT hapax legomenon.
tn Grk \u201cthem, who in.\u201d The relative pronoun (\u201cwho\u201d) was replaced by the pronoun \u201che\u201d (\u201cIn past generations he\u201d) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (\u201cwho made the heaven\u201d and \u201cwho in past generations\u201d) following one another.
tn Or \u201call the Gentiles\u201d (in Greek the word for \u201cnation\u201d and \u201cGentile\u201d is the same). The plural here alludes to the variety of false religions in the pagan world."}, {"pk": 2852142, "translation": "NET", "book": 44, "chapter": 14, "verse": 17, "text": "yet he did not leave himself without a witness by doing good, by giving you rain from heaven and fruitful seasons, satisfying you with food and your hearts with joy.\u201d", "comment": "tn Or \u201cfrom the sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d).
tn The participle \u1f00\u03b3\u03b1\u03b8\u03bf\u03c5\u03c1\u03b3\u1ff6\u03bd (agaqourgwn) is regarded as indicating means here, parallel to the following participles \u03b4\u03b9\u03b4\u03bf\u03cd\u03c2 (didou\") and \u1f10\u03bc\u03c0\u03b9\u03c0\u03bb\u1ff6\u03bd (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
tn Grk \u201csatisfying [filling] your hearts with food and joy.\u201d This is an idiomatic expression; it strikes the English reader as strange to speak of \u201cfilling one\u2019s heart with food.\u201d Thus the additional direct object \u201cyou\u201d has been supplied, separating the two expressions somewhat: \u201csatisfying you with food and your hearts with joy.\u201d
sn God\u2019s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15\u201316; 147:8\u20139; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22\u201334)."}, {"pk": 2852143, "translation": "NET", "book": 44, "chapter": 14, "verse": 18, "text": "Even by saying these things, they scarcely persuaded the crowds not to offer sacrifice to them.", "comment": "tn The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is regarded as indicating means.
tn BDAG 524 s.v. \u03ba\u03b1\u03c4\u03b1\u03c0\u03b1\u03cd\u03c9 2.b gives both \u201crestrain\u201d and \u201cdissuade someone fr. someth.,\u201d but \u201cthey scarcely dissuaded the crowds from offering sacrifice,\u201d while accurate, is less common in contemporary English than saying \u201cthey scarcely persuaded the crowds not to offer sacrifice.\u201d Paganism is portrayed as a powerful reality that is hard to reverse."}, {"pk": 2852144, "translation": "NET", "book": 44, "chapter": 14, "verse": 19, "text": "But Jews came from Antioch and Iconium, and after winning the crowds over, they stoned Paul and dragged him out of the city, presuming him to be dead.", "comment": "sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4\u20136; Gal 2:4\u20135; Acts 9:16).
tn Grk \u201cstoning Paul they dragged him.\u201d The participle \u03bb\u03b9\u03b8\u03ac\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (liqasante\") has been translated as a finite verb due to requirements of contemporary English style.
tn The participle \u03c0\u03b5\u03af\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (peisante\") is taken temporally (BDAG 791 s.v. \u03c0\u03b5\u03af\u03b8\u03c9 1.c).
sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2."}, {"pk": 2852145, "translation": "NET", "book": 44, "chapter": 14, "verse": 20, "text": "But after the disciples had surrounded him, he got up and went back into the city. On the next day he left with Barnabas for Derbe.", "comment": "tn Grk \u201cAnd on.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cand entered\u201d; the word \u201cback\u201d is not in the Greek text but is implied.
sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.map For location see JP1-E2; JP2-E2; JP3-E2."}, {"pk": 2852146, "translation": "NET", "book": 44, "chapter": 14, "verse": 21, "text": "After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, to Iconium, and to Antioch.", "comment": "sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.
sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.map For location see JP1-E2; JP2-E2; JP3-E2.
sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra."}, {"pk": 2852147, "translation": "NET", "book": 44, "chapter": 14, "verse": 22, "text": "They strengthened the souls of the disciples and encouraged them to continue in the faith, saying, \u201cWe must enter the kingdom of God through many persecutions.\u201d", "comment": "tn Or \u201csufferings.\u201d
tn Grk \u201cto Antioch, strengthening.\u201d Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (\u1f10\u03c0\u03b9\u03c3\u03c4\u03b7\u03c1\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2, episthrizonte\") and the following one (\u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2, parakalounte\") have been translated as finite verbs connected by the coordinating conjunction \u201cand.\u201d
sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18\u201335. Christianity is now characterized as \u201cthe faith.\u201d
sn This reference to the kingdom of God clearly refers to its future arrival."}, {"pk": 2852148, "translation": "NET", "book": 44, "chapter": 14, "verse": 23, "text": "When they had appointed elders for them in the various churches, with prayer and fasting they entrusted them to the protection of the Lord in whom they had believed.", "comment": "tn Literally with a finite verb (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9, proseuxamenoi) rather than a noun, \u201cpraying with fasting,\u201d but the combination \u201cprayer and fasting\u201d is so familiar in English that it is preferable to use it here.
tn BDAG 772 s.v. \u03c0\u03b1\u03c1\u03b1\u03c4\u03af\u03b8\u03b7\u03bc\u03b9 3.b has \u201centrust someone to the care or protection of someone\u201d for this phrase. The reference to persecution or suffering in the context (v. 22) suggests \u201cprotection\u201d is a better translation here. This looks at God\u2019s ultimate care for the church.
tn The preposition \u03ba\u03b1\u03c4\u03ac (kata) is used here in a distributive sense; see BDAG 512 s.v. \u03ba\u03b1\u03c4\u03ac B.1.d.
sn Appointed elders. See Acts 20:17."}, {"pk": 2852149, "translation": "NET", "book": 44, "chapter": 14, "verse": 24, "text": "Then they passed through Pisidia and came into Pamphylia,", "comment": "tn Grk \u201cThen passing through Pisidia they came.\u201d The participle \u03b4\u03b9\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (dielqonte\") has been translated as a finite verb due to requirements of contemporary English style.
sn Pamphylia was a province along the southern coast of Asia Minor."}, {"pk": 2852150, "translation": "NET", "book": 44, "chapter": 14, "verse": 25, "text": "and when they had spoken the word in Perga, they went down to Attalia.", "comment": "sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
tn Or \u201cmessage.\u201d
sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga."}, {"pk": 2852151, "translation": "NET", "book": 44, "chapter": 14, "verse": 26, "text": "From there they sailed back to Antioch, where they had been commended to the grace of God for the work they had now completed.", "comment": "tn BDAG 829 s.v. \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9 5 has \u201cto bring to completion an activity in which one has been involved from its beginning, complete, finish\u201d as meanings for this category. The ministry to which they were commissioned ends with a note of success.
sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul\u2019s first missionary journey began (see Acts 13:1\u20134). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
tn Or \u201ccommitted.\u201d BDAG 762 s.v. \u03c0\u03b1\u03c1\u03b1\u03b4\u03af\u03b4\u03c9\u03bc\u03b9 2 gives \u201ccommended to the grace of God for the work 14:26\u201d as the meaning for this phrase, although \u201cgive over\u201d and \u201ccommit\u201d are listed as alternative meanings for this category."}, {"pk": 2852152, "translation": "NET", "book": 44, "chapter": 14, "verse": 27, "text": "When they arrived and gathered the church together, they reported all the things God had done with them, and that he had opened a door of faith for the Gentiles.", "comment": "sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
tn Or \u201cannounced.\u201d"}, {"pk": 2852153, "translation": "NET", "book": 44, "chapter": 14, "verse": 28, "text": "So they spent considerable time with the disciples.", "comment": "tn BDAG 238 s.v. \u03b4\u03b9\u03b1\u03c4\u03c1\u03af\u03b2\u03c9 gives the meaning as \u201cspend\u201d when followed by an accusative \u03c4\u1f78\u03bd \u03c7\u03c1\u03cc\u03bd\u03bf\u03bd (ton cronon) which is the case here.
tn Grk \u201cno little (time)\u201d (an idiom)."}, {"pk": 2852154, "translation": "NET", "book": 44, "chapter": 15, "verse": 1, "text": "Now some men came down from Judea and began to teach the brothers, \u201cUnless you are circumcised according to the custom of Moses, you cannot be saved.\u201d", "comment": "sn That is, they came down from Judea to Antioch in Syria.
tc Codex Bezae (D) and a few other witnesses have \u201cand walk\u201d here (i.e., instead of \u03c4\u1ff7 \u1f14\u03b8\u03b5\u03b9 \u03c4\u1ff7 \u039c\u03c9\u03cb\u03c3\u03ad\u03c9\u03c2 [tw eqei tw Mwu>sew\"] they read \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u1f14\u03b8\u03b5\u03b9 \u03c4\u1ff7 \u039c\u03c9\u03cb\u03c3\u03ad\u03c9\u03c2 \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u1fc6\u03c4\u03b5 [kai tw eqei tw Mwu>sew\" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1\u20135 in various places with the overall effect of being \u201cmore sympathetic to the local tradition of the church at Jerusalem\u201d while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so."}, {"pk": 2852155, "translation": "NET", "book": 44, "chapter": 15, "verse": 2, "text": "When Paul and Barnabas had a major argument and debate with them, the church appointed Paul and Barnabas and some others from among them to go up to meet with the apostles and elders in Jerusalem about this point of disagreement.", "comment": "tn Grk \u201cno little argument and debate\u201d (an idiom).
tn Grk \u201cthey\u201d; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
tn Grk \u201cgo up to,\u201d but in this context a meeting is implied.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cpoint of controversy.\u201d It is unclear whether this event parallels Gal 2:1\u201310 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1\u201310 is to be related to Acts 11:30."}, {"pk": 2852156, "translation": "NET", "book": 44, "chapter": 15, "verse": 3, "text": "So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they were relating at length the conversion of the Gentiles and bringing great joy to all the brothers.", "comment": "sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
tn L&N 33.201 indicates that \u1f10\u03ba\u03b4\u03b9\u03b7\u03b3\u03ad\u03bf\u03bc\u03b1\u03b9 (ekdihgeomai) means to provide detailed information in a systematic manner, \u201cto inform, to relate, to tell fully.\u201d \u201cRelating at length\u201d conveys this effectively in the present context.
tn For \u1f10\u03c0\u03bf\u03af\u03bf\u03c5\u03bd (epoioun) in this verse BDAG 839 s.v. \u03c0\u03bf\u03b9\u03ad\u03c9 2.c has \u201cthey brought joy to the members.\u201d"}, {"pk": 2852157, "translation": "NET", "book": 44, "chapter": 15, "verse": 4, "text": "When they arrived in Jerusalem, they were received by the church and the apostles and the elders, and they reported all the things God had done with them.", "comment": "tn BDAG 761 s.v. \u03c0\u03b1\u03c1\u03b1\u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9 2 has \u201creceive, accept\u201d for the meaning here.
tn Or \u201cannounced.\u201d
tn \u201cThey reported all the things God had done with them\u201d \u2013 an identical phrase occurs in Acts 14:27. God is always the agent."}, {"pk": 2852158, "translation": "NET", "book": 44, "chapter": 15, "verse": 5, "text": "But some from the religious party of the Pharisees who had believed stood up and said, \u201cIt is necessary to circumcise the Gentiles and to order them to observe the law of Moses.\u201d", "comment": "sn See the note on Pharisee in 5:34.
sn The Greek word used here (\u03b4\u03b5\u1fd6, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
tn Grk \u201cthem\u201d; the referent (the Gentiles) has been specified in the translation for clarity.
tn Or \u201ckeep.\u201d"}, {"pk": 2852159, "translation": "NET", "book": 44, "chapter": 15, "verse": 6, "text": "Both the apostles and the elders met together to deliberate about this matter.", "comment": "tn The translation for \u1f30\u03b4\u03b5\u1fd6\u03bd (idein) in this verse is given by BDAG 279-80 s.v. \u03b5\u1f36\u03b4\u03bf\u03bd 3 as \u201cdeliberate concerning this matter.\u201d A contemporary idiom would be to \u201clook into\u201d a matter."}, {"pk": 2852160, "translation": "NET", "book": 44, "chapter": 15, "verse": 7, "text": "After there had been much debate, Peter stood up and said to them, \u201cBrothers, you know that some time ago God chose me to preach to the Gentiles so they would hear the message of the gospel and believe.", "comment": "tn Or \u201cword.\u201d
tn Or \u201cdiscussion.\u201d This term is repeated from v. 2.
tn Or \u201clong ago\u201d (an idiom, literally \u201cfrom ancient days\u201d). According to L&N 67.26, \u201cthis reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God\u2019s decision was made at the beginning of time. The usage of \u1f00\u03c6\u1fbf \u1f21\u03bc\u03b5\u03c1\u1ff6\u03bd \u1f00\u03c1\u03c7\u03b1\u03af\u03c9\u03bd is probably designed to emphasize the established nature of God\u2019s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.\u201d
sn God chose. The theme of God\u2019s sovereign choice is an important point, because 1st century Jews believed Israel\u2019s unique position and customs were a reflection of God\u2019s choice.
tn Or \u201cof the good news.\u201d
tn Grk \u201cGod chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.\u201d The sense of this sentence in Greek is difficult to render in English. The Greek verb \u1f10\u03ba\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9 (eklegomai, \u201cchoose\u201d) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase \u201cfrom my mouth,\u201d referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation."}, {"pk": 2852161, "translation": "NET", "book": 44, "chapter": 15, "verse": 8, "text": "And God, who knows the heart, has testified to them by giving them the Holy Spirit just as he did to us,", "comment": "sn The expression who knows the heart means \u201cwho knows what people think.\u201d
tn Or \u201chas borne witness.\u201d
sn By giving them\u2026just as he did to us. The allusion is to the events of Acts 10\u201311, esp. 10:44\u201348 and Peter\u2019s remarks in 11:15\u201318."}, {"pk": 2852162, "translation": "NET", "book": 44, "chapter": 15, "verse": 9, "text": "and he made no distinction between them and us, cleansing their hearts by faith.", "comment": "tn BDAG 231 s.v. \u03b4\u03b9\u03b1\u03ba\u03c1\u03af\u03bd\u03c9 1.b lists this passage under the meaning \u201cto conclude that there is a difference, make a distinction, differentiate.\u201d
tn Or \u201cpurifying.\u201d"}, {"pk": 2852163, "translation": "NET", "book": 44, "chapter": 15, "verse": 10, "text": "So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?", "comment": "tn According to BDAG 793 s.v. \u03c0\u03b5\u03b9\u03c1\u03ac\u03b6\u03c9 2.c, \u201cIn Ac 15:10 the \u03c0\u03b5\u03b9\u03c1\u03ac\u03b6\u03b5\u03b9\u03bd \u03c4\u1f78\u03bd \u03b8\u03b5\u03cc\u03bd consists in the fact that after God\u2019s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God\u2019s will really becomes operative.\u201d All testing of God in Luke is negative: Luke 4:2; 11:16.
sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29\u201330.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2852164, "translation": "NET", "book": 44, "chapter": 15, "verse": 11, "text": "On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they are.\u201d", "comment": "tn Or \u201cby.\u201d
tn Or \u201cJesus, just as they are.\u201d BDAG 1016-17 s.v. \u03c4\u03c1\u03cc\u03c0\u03bf\u03c2 1 translates \u03ba\u03b1\u03b8\u1fbf \u1f43\u03bd \u03c4\u03c1\u03cc\u03c0\u03bf\u03bd (kaq\u2019 Jon tropon) here as \u201cin the same way as.\u201dsn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are."}, {"pk": 2852165, "translation": "NET", "book": 44, "chapter": 15, "verse": 12, "text": "The whole group kept quiet and listened to Barnabas and Paul while they explained all the miraculous signs and wonders God had done among the Gentiles through them.", "comment": "tn BDAG 922 s.v. \u03c3\u03b9\u03b3\u03ac\u03c9 1.a lists this passage under the meaning \u201csay nothing, keep still, keep silent.\u201d
tn Here in connection with \u03c4\u03ad\u03c1\u03b1\u03c4\u03b1 (terata) the miraculous nature of these signs is indicated."}, {"pk": 2852166, "translation": "NET", "book": 44, "chapter": 15, "verse": 13, "text": "After they stopped speaking, James replied, \u201cBrothers, listen to me.", "comment": "tn BDAG 922 s.v. \u03c3\u03b9\u03b3\u03ac\u03c9 1.b lists this passage under the meaning \u201cstop speaking, become silent.\u201d
tn Grk \u201canswered, saying\u201d; the redundant participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) has not been translated."}, {"pk": 2852167, "translation": "NET", "book": 44, "chapter": 15, "verse": 14, "text": "Simeon has explained how God first concerned himself to select from among the Gentiles a people for his name.", "comment": "sn Simeon is a form of the apostle Peter\u2019s Aramaic name. James uses Peter\u2019s \u201cJewish\u201d name here.
tn Or \u201creported,\u201d \u201cdescribed.\u201d
tn BDAG 378 s.v. \u1f10\u03c0\u03b9\u03c3\u03ba\u03ad\u03c0\u03c4\u03bf\u03bc\u03b1\u03b9 3 translates this phrase in Acts 15:14, \u201cGod concerned himself about winning a people fr. among the nations.\u201d
tn Grk \u201cto take,\u201d but in the sense of selecting or choosing (accompanied by the preposition \u1f10\u03ba [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9 6.
sn In the Greek text the expression \u201cfrom among the Gentiles\u201d is in emphatic position."}, {"pk": 2852168, "translation": "NET", "book": 44, "chapter": 15, "verse": 15, "text": "The words of the prophets agree with this, as it is written,", "comment": "tn Grk \u201cAnd the.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
sn The term agree means \u201cmatch\u201d or \u201charmonize with.\u201d James\u2019 point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows)."}, {"pk": 2852169, "translation": "NET", "book": 44, "chapter": 15, "verse": 16, "text": "\u2018After this I will return, and I will rebuild the fallen tent of David; I will rebuild its ruins and restore it,", "comment": "tn Grk \u201cAfter these things.\u201d
sn The first person pronoun I refers to God and his activity. It is God who is doing this.
tn Or more generally, \u201cdwelling\u201d; perhaps, \u201croyal tent.\u201d According to BDAG 928 s.v. \u03c3\u03ba\u03b7\u03bd\u1f75 the word can mean \u201ctent\u201d or \u201chut,\u201d or more generally \u201clodging\u201d or \u201cdwelling.\u201d In this verse (a quotation from Amos 9:11) BDAG refers this to David\u2019s ruined kingdom; it is possibly an allusion to a king\u2019s tent (a royal tent). God is at work to reestablish David\u2019s line (Acts 2:30\u201336; 13:32\u201339).
tn BDAG 86 s.v. \u1f00\u03bd\u03bf\u03c1\u03b8\u03cc\u03c9 places this verb under the meaning \u201cto build someth. up again after it has fallen, rebuild, restore,\u201d but since \u1f00\u03bd\u03bf\u03b9\u03ba\u03bf\u03b4\u03bf\u03bc\u03ad\u03c9 (anoikodomew, \u201crebuild\u201d) has occurred twice in this verse already, \u201crestore\u201d is used here."}, {"pk": 2852170, "translation": "NET", "book": 44, "chapter": 15, "verse": 17, "text": "so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own,\u2019 says the Lord, who makes these things ", "comment": "tn Or \u201cso that all other people.\u201d The use of this term follows Amos 9:11 LXX.
tn Here \u03ba\u03b1\u03af (kai) introduces an explanatory clause that explains the preceding phrase \u201cthe rest of humanity.\u201d The clause introduced by \u03ba\u03b1\u03af (kai) could also be punctuated in English as a parenthesis.
tn Or \u201call the nations\u201d (in Greek the word for \u201cnation\u201d and \u201cGentile\u201d is the same). sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
tn Grk \u201call the Gentiles on whom my name has been called.\u201d Based on well-attested OT usage, the passive of \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03ad\u03c9 (epikalew) here indicates God\u2019s ownership (\u201call the Gentiles who belong to me\u201d) or calling (\u201call the Gentiles whom I have called to be my own\u201d). See L&N 11.28.
sn A quotation from Amos 9:11\u201312 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use."}, {"pk": 2852171, "translation": "NET", "book": 44, "chapter": 15, "verse": 18, "text": " known from long ago.", "comment": "sn Who makes these things known. The remark emphasizes how God\u2019s design of these things reaches back to the time he declared them.
sn An allusion to Isa 45:21."}, {"pk": 2852172, "translation": "NET", "book": 44, "chapter": 15, "verse": 19, "text": "\u201cTherefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God,", "comment": "tn Or \u201cI have decided,\u201d \u201cI think.\u201d The verb \u03ba\u03c1\u03af\u03bd\u03c9 (krinw) has a far broader range of meaning than the often-used English verb \u201cjudge.\u201d BDAG 568 s.v. \u03ba\u03c1\u03af\u03bd\u03c9 3 places this use in Acts 15:19 in the category \u201cjudge, think, consider, look upon\u201d followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: \u201cit is my judgment\u201d (NASB, NIV); \u201cI have reached the decision\u201d (NRSV). L&N 22.25, on the other hand, translate the phrase here \u201cI think that we should not cause extra difficulty for those among the Gentiles.\u201d This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James\u2019 role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation \u201cTherefore I conclude\u201d has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
tn Or \u201ctrouble.\u201d This term is a NT hapax legomenon (BDAG 775 s.v. \u03c0\u03b1\u03c1\u03b5\u03bd\u03bf\u03c7\u03bb\u03ad\u03c9).
tn Or \u201camong the nations\u201d (in Greek the word for \u201cnation\u201d and \u201cGentile\u201d is the same)."}, {"pk": 2852173, "translation": "NET", "book": 44, "chapter": 15, "verse": 20, "text": "but that we should write them a letter telling them to abstain from things defiled by idols and from sexual immorality and from what has been strangled and from blood.", "comment": "tn The translation \u201cto write a letter, to send a letter to\u201d for \u1f10\u03c0\u03b9\u03c3\u03c4\u03ad\u03bb\u03bb\u03c9 (epistellw) is given in L&N 33.49.
tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation \u201cabstain from\u201d is used to cover both sorts of activity (eating food items, immoral behavior). sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14\u201311:1.
sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13\u201314), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
tn Or \u201cpolluted.\u201d"}, {"pk": 2852174, "translation": "NET", "book": 44, "chapter": 15, "verse": 21, "text": "For Moses has had those who proclaim him in every town from ancient times, because he is read aloud in the synagogues every Sabbath.\u201d", "comment": "tn Grk \u201cfrom generations of old\u201d; the translation \u201cfr. ancient times\u201d is given by BDAG 192 s.v. \u03b3\u03b5\u03bd\u03b5\u03ac 3.b.
sn See the note on synagogue in 6:9.
tn The translation \u201cread aloud\u201d is used to indicate the actual practice; translating as \u201cread\u201d could be misunderstood to mean private, silent reading."}, {"pk": 2852175, "translation": "NET", "book": 44, "chapter": 15, "verse": 22, "text": "Then the apostles and elders, with the whole church, decided to send men chosen from among them, Judas called Barsabbas and Silas, leaders among the brothers, to Antioch with Paul and Barnabas.", "comment": "sn Antioch was a city in Syria (not Antioch in Pisidia).map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
tn BDAG 255 s.v. \u03b4\u03bf\u03ba\u03ad\u03c9 2.b.\u03b2 lists this verse under the meaning \u201cit seems best to me, I decide, I resolve.\u201d"}, {"pk": 2852176, "translation": "NET", "book": 44, "chapter": 15, "verse": 23, "text": "They sent this letter with them: From the apostles and elders, your brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings!", "comment": "tn Grk \u201cbrothers,\u201d but \u201cyour\u201d is supplied to specify the relationship, since without it \u201cbrothers\u201d could be understood as vocative in English.
tn Grk \u201cwriting by their hand\u201d (an idiom for sending a letter).
tn Grk \u201cThe apostles.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn Grk \u201cto the brothers who are from the Gentiles.\u201d
sn Antioch was a city in Syria (not Antioch in Pisidia).
tn Grk \u201cand Syria,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2852177, "translation": "NET", "book": 44, "chapter": 15, "verse": 24, "text": "Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said,", "comment": "tn BDAG 71 s.v. \u1f00\u03bd\u03b1\u03c3\u03ba\u03b5\u03c5\u03ac\u03b6\u03c9 describes this verb with a figurative meaning: \u201cto cause inward distress, upset, unsettle.\u201d
tn Grk \u201cby words\u201d; L&N 25.231 translates the phrase \u201cthey troubled and upset you by what they said.\u201d
tn Grk \u201csouls.\u201d
tn Here BDAG 990-91 s.v. \u03c4\u03b1\u03c1\u03ac\u03c3\u03c3\u03c9 2 states, \u201cOf mental confusion caused by false teachings \u03c4\u03b1\u03c1. \u03c4\u03b9\u03bd\u03ac Ac 15:24 (w. \u03bb\u03cc\u03b3\u03bf\u03b9\u03c2 foll.).\u201d"}, {"pk": 2852178, "translation": "NET", "book": 44, "chapter": 15, "verse": 25, "text": "we have unanimously decided to choose men to send to you along with our dear friends Barnabas and Paul,", "comment": "tn BDAG 255 s.v. \u03b4\u03bf\u03ba\u03ad\u03c9 2.b.\u03b2 lists this verse under the meaning \u201cit seems best to me, I decide, I resolve.\u201d
tn Grk \u201chaving become of one mind, we have decided.\u201d This has been translated \u201cwe have unanimously decided\u201d to reduce the awkwardness in English."}, {"pk": 2852179, "translation": "NET", "book": 44, "chapter": 15, "verse": 26, "text": "who have risked their lives for the name of our Lord Jesus Christ.", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
tn Grk \u201cmen who\u201d; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") is dative and must agree with \u201cBarnabas and Paul,\u201d while \u1f04\u03bd\u03b4\u03c1\u03b1\u03c2 (andra\") is accusative. By omitting the word \u201cmen\u201d from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns \u201cBarnabas and Paul.\u201d
tn Grk \u201cwho have risked their souls\u201d; the equivalent English idiom is \u201crisk one\u2019s life.\u201d The descriptions commend Barnabas and Paul as thoroughly trustworthy."}, {"pk": 2852180, "translation": "NET", "book": 44, "chapter": 15, "verse": 27, "text": "Therefore we are sending Judas and Silas who will tell you these things themselves in person.", "comment": "tn This verb has been translated as an epistolary aorist.
sn Judas and Silas were the \u201ctwo witnesses\u201d who would vouch for the truth of the recommendation.
tn Grk \u201cby means of word\u201d (an idiom for a verbal report)."}, {"pk": 2852181, "translation": "NET", "book": 44, "chapter": 15, "verse": 28, "text": "For it seemed best to the Holy Spirit and to us not to place any greater burden on you than these necessary rules:", "comment": "tn This is the same expression translated \u201cdecided\u201d in Acts 15:22, 25. BDAG 255 s.v. \u03b4\u03bf\u03ba\u03ad\u03c9 2.b.\u03b2 lists \u201cdecide\u201d as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward \u201cthe Holy Spirit and we have decided\u201d would result. Given this approach, it would be more natural in English to say \u201cWe and the Holy Spirit have decided,\u201d but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation \u201cit seems best to me\u201d (also given by BDAG): \u201cit seemed best to the Holy Spirit and to us.\u201d Again the scope of agreement is highlighted.
tn L&N 71.39 translates \u201cindispensable (rules)\u201d while BDAG 358 s.v. \u1f10\u03c0\u03ac\u03bd\u03b1\u03b3\u03ba\u03b5\u03c2 has \u201cthe necessary things.\u201d"}, {"pk": 2852182, "translation": "NET", "book": 44, "chapter": 15, "verse": 29, "text": "that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality. If you keep yourselves from doing these things, you will do well. Farewell.", "comment": "tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after \u201csexual immorality\u201d the following statement: \u201cAnd whatever you do not want to happen to yourselves, do not do to another/others.\u201d By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
tn There is no specific semantic component in the Greek word \u03b5\u1f30\u03b4\u03c9\u03bb\u03cc\u03b8\u03c5\u03c4\u03bf\u03c2 that means \u201cmeat\u201d (see BDAG 280 s.v. \u03b5\u1f30\u03b4\u03c9\u03bb\u03cc\u03b8\u03c5\u03c4\u03bf\u03c2; L&N 5.15). The stem \u2013\u03b8\u03c5\u03c4\u03bf\u03c2 means \u201csacrifice\u201d (referring to an animal sacrificially killed) and thereby implies meat.
tc Codex Bezae (D) and a few other witnesses lack the restriction \u201cand from what has been strangled\u201d (\u03ba\u03b1\u1f76 \u03c0\u03bd\u03b9\u03ba\u03c4\u1ff6\u03bd, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13\u201314), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).
tn Grk \u201cfrom which things keeping yourselves.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u1f67\u03bd, |wn) has been replaced by a pronoun (\u201cthese things\u201d) and a new English sentence begun. The participle \u03b4\u03b9\u03b1\u03c4\u03b7\u03c1\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (diathrounte\") has been translated as a conditional adverbial participle (\u201cif you keep yourselves\u201d). See further L&N 13.153.
tn The phrase \u1f14\u03c1\u03c1\u03c9\u03c3\u03b8\u03b5 (errwsqe) may be understood as a stock device indicating a letter is complete (\u201cgood-bye,\u201d L&N 33.24) or as a sincere wish that the persons involved may fare well (\u201cmay you fare well,\u201d L&N 23.133)."}, {"pk": 2852183, "translation": "NET", "book": 44, "chapter": 15, "verse": 30, "text": "So when they were dismissed, they went down to Antioch, and after gathering the entire group together, they delivered the letter.", "comment": "tn Or \u201csent away.\u201d
sn Antioch was a city in Syria (not Antioch in Pisidia).
tn Or \u201ccongregation\u201d (referring to the group of believers)."}, {"pk": 2852184, "translation": "NET", "book": 44, "chapter": 15, "verse": 31, "text": "When they read it aloud, the people rejoiced at its encouragement.", "comment": "tn Grk \u201cread it.\u201d The translation \u201cread aloud\u201d is used to indicate the actual practice of public reading; translating as \u201cread\u201d could be misunderstood to mean private, silent, or individual reading.
tn Grk \u201cthey\u201d; the referent (the people) is specified in the translation for clarity.
tn Or \u201cat its encouraging message.\u201d"}, {"pk": 2852185, "translation": "NET", "book": 44, "chapter": 15, "verse": 32, "text": "Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech.", "comment": "tn Here \u03bb\u03cc\u03b3\u03bf\u03c5 (logou) is singular. BDAG 599-600 s.v. \u03bb\u03cc\u03b3\u03bf\u03c2 1.a.\u03b2 has \u201cin a long speech\u201d for this phrase."}, {"pk": 2852186, "translation": "NET", "book": 44, "chapter": 15, "verse": 33, "text": "After they had spent some time there, they were sent off in peace by the brothers to those who had sent them.", "comment": "tn Grk \u201cAnd after.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The word \u201cthere\u201d is not in the Greek text, but is implied.
tc A few mss add 15:34 \u201cBut Silas decided to stay there.\u201d Verse 34 is lacking in \u00cc74 \u05d0 A B E \u03a8 \u00cf bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (\u201cBut Silas decided to stay with them, and only Judas departed\u201d) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations."}, {"pk": 2852187, "translation": "NET", "book": 44, "chapter": 15, "verse": 35, "text": "But Paul and Barnabas remained in Antioch, teaching and proclaiming (along with many others) the word of the Lord.", "comment": "sn Antioch was a city in Syria (not Antioch in Pisidia).
sn This is a parenthetical note by the author.
sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said."}, {"pk": 2852188, "translation": "NET", "book": 44, "chapter": 15, "verse": 36, "text": "After some days Paul said to Barnabas, \u201cLet\u2019s return and visit the brothers in every town where we proclaimed the word of the Lord to see how they are doing.\u201d", "comment": "tn Grk \u201cReturning let us visit.\u201d The participle \u1f10\u03c0\u03b9\u03c3\u03c4\u03c1\u03ad\u03c8\u03b1\u03bd\u03c4\u03b5\u03c2 (epistreyante\") has been translated as a finite verb due to requirements of contemporary English style.
tn See the note on the phrase \u201cword of the Lord\u201d in v. 35.
tn BDAG 422 s.v. \u1f14\u03c7\u03c9 10.b has \u201chow they are\u201d for this phrase."}, {"pk": 2852189, "translation": "NET", "book": 44, "chapter": 15, "verse": 37, "text": "Barnabas wanted to bring John called Mark along with them too,"}, {"pk": 2852190, "translation": "NET", "book": 44, "chapter": 15, "verse": 38, "text": "but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work.", "comment": "tn BDAG 94 s.v. \u1f00\u03be\u03b9\u03cc\u03c9 2.a has \u201che insisted (impf.) that they should not take him along\u201d for this phrase.
sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously."}, {"pk": 2852191, "translation": "NET", "book": 44, "chapter": 15, "verse": 39, "text": "They had a sharp disagreement, so that they parted company. Barnabas took along Mark and sailed away to Cyprus,", "comment": "tn Grk \u201cThere happened a sharp disagreement.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn BDAG 780 s.v. \u03c0\u03b1\u03c1\u03bf\u03be\u03c5\u03c3\u03bc\u03cc\u03c2 2 has \u201csharp disagreement\u201d here; L&N 33.451 has \u201csharp argument, sharp difference of opinion.\u201d
tn Grk \u201ctaking along Mark sailed.\u201d The participle \u03c0\u03b1\u03c1\u03b1\u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b1 (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor."}, {"pk": 2852192, "translation": "NET", "book": 44, "chapter": 15, "verse": 40, "text": "but Paul chose Silas and set out, commended to the grace of the Lord by the brothers and sisters.", "comment": "tn Or \u201ccommitted.\u201d BDAG 762 s.v. \u03c0\u03b1\u03c1\u03b1\u03b4\u03af\u03b4\u03c9\u03bc\u03b9 2 gives \u201cbe commended by someone to the grace of the Lord\u201d as the meaning for this phrase, although \u201cgive over\u201d and \u201ccommit\u201d are listed as alternatives for this category.
tn Grk \u201cby the brothers.\u201d Here it it is highly probable that the entire congregation is in view, not just men, so the translation \u201cbrothers and sisters\u201d has been used for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u1ff6\u03bd (adelfwn),."}, {"pk": 2852193, "translation": "NET", "book": 44, "chapter": 15, "verse": 41, "text": "He passed through Syria and Cilicia, strengthening the churches.", "comment": "sn Strengthening. See Acts 14:22; 15:32; 18:23."}, {"pk": 2852194, "translation": "NET", "book": 44, "chapter": 16, "verse": 1, "text": "He also came to Derbe and to Lystra. A disciple named Timothy was there, the son of a Jewish woman who was a believer, but whose father was a Greek.", "comment": "tn L&N 31.103 translates this phrase \u201cthe son of a Jewish woman who was a believer.\u201d
sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.map For location see JP1-E2; JP2-E2; JP3-E2.
sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.map For location see JP1-E2; JP2-E2; JP3-E2.
tn Grk \u201cAnd behold, a disciple.\u201d Here \u1f30\u03b4\u03bf\u03cd (idou) has not been translated.
sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23\u201327; Ezra 9:1\u201310:44; Mal 2:10\u201316; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5."}, {"pk": 2852195, "translation": "NET", "book": 44, "chapter": 16, "verse": 2, "text": "The brothers in Lystra and Iconium spoke well of him.", "comment": "sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
tn For this sense of \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9 (marturew), see BDAG 618 s.v. 2.b.
tn Grk \u201cwho was well spoken of by the brothers in Lystra and Iconium.\u201d Because of the awkwardness in English of having two relative clauses follow one another (\u201cwho was a believer\u2026who was well spoken of\u201d) and the awkwardness of the passive verb (\u201cwas well spoken of\u201d), the relative pronoun at the beginning of 16:2 (\u201cwho\u201d) has been translated as a pronoun (\u201chim\u201d) and the construction converted from passive to active at the same time a new sentence was started in the translation."}, {"pk": 2852196, "translation": "NET", "book": 44, "chapter": 16, "verse": 3, "text": "Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was Greek.", "comment": "tn Grk \u201cthis one\u201d; the referent (Timothy) has been specified in the translation for clarity.
tn Grk \u201cand taking him he circumcised him.\u201d The participle \u03bb\u03b1\u03b2\u1f7d\u03bd (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul\u2019s cultural sensitivity showed in his action here. He did not want Timothy\u2019s lack of circumcision to become an issue (1 Cor 9:15\u201323).
tn The verb \u03c0\u03b5\u03c1\u03b9\u03ad\u03c4\u03b5\u03bc\u03b5\u03bd (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
tn Or \u201cwho lived in the area.\u201d
tn The anarthrous predicate nominative has been translated as qualitative (\u201cGreek\u201d) rather than indefinite (\u201ca Greek\u201d).sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised."}, {"pk": 2852197, "translation": "NET", "book": 44, "chapter": 16, "verse": 4, "text": "As they went through the towns, they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.", "comment": "tn Or \u201ccities.\u201d
tn BDAG 762-63 s.v. \u03c0\u03b1\u03c1\u03b1\u03b4\u03af\u03b4\u03c9\u03bc\u03b9 3 has \u201cthey handed down to them the decisions to observe Ac 16:4.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cfor them\u201d; the referent (Gentile believers) has been specified in the translation for clarity.
tn Or \u201cobserve\u201d or \u201cfollow.\u201d"}, {"pk": 2852198, "translation": "NET", "book": 44, "chapter": 16, "verse": 5, "text": "So the churches were being strengthened in the faith and were increasing in number every day.", "comment": "tn BDAG 437 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 2.c has \u201cevery day\u201d for this phrase."}, {"pk": 2852199, "translation": "NET", "book": 44, "chapter": 16, "verse": 6, "text": "They went through the region of Phrygia and Galatia, having been prevented by the Holy Spirit from speaking the message in the province of Asia.", "comment": "sn Phrygia was a district in central Asia Minor west of Pisidia.
sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
tn Or \u201cforbidden.\u201d
tn Or \u201cword.\u201d
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia."}, {"pk": 2852200, "translation": "NET", "book": 44, "chapter": 16, "verse": 7, "text": "When they came to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them to do this,", "comment": "tn BDAG 511 s.v. \u03ba\u03b1\u03c4\u03ac B.1.b has \u201cto Mysia\u201d here.
sn Mysia was a province in northwest Asia Minor.
sn Bithynia was a province in northern Asia Minor northeast of Mysia.
tn Or \u201cpermit\u201d; see BDAG 269 s.v. \u1f10\u03ac\u03c9 1.
tn The words \u201cdo this\u201d are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek."}, {"pk": 2852201, "translation": "NET", "book": 44, "chapter": 16, "verse": 8, "text": "so they passed through Mysia and went down to Troas.", "comment": "tn Although the normal meaning for \u03c0\u03b1\u03c1\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 (parercomai) is \u201cpass by, go by,\u201d it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. \u03c0\u03b1\u03c1\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 6 list some nonbiblical examples of the meaning \u201cgo through, pass through,\u201d and give that meaning for the usage here.
sn Mysia was a province in northwest Asia Minor.
sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy."}, {"pk": 2852202, "translation": "NET", "book": 44, "chapter": 16, "verse": 9, "text": "A vision appeared to Paul during the night: A Macedonian man was standing there urging him, \u201cCome over to Macedonia and help us!\u201d", "comment": "tn Grk \u201cAnd a.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The word \u201cthere\u201d is not in the Greek text, but is implied.
tn The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant and has not been translated.
tn Grk \u201cComing over.\u201d The participle \u03b4\u03b9\u03b1\u03b2\u03ac\u03c2 (diabas) has been translated as a finite verb due to requirements of contemporary English style.
sn Macedonia was the Roman province of Macedonia in Greece."}, {"pk": 2852203, "translation": "NET", "book": 44, "chapter": 16, "verse": 10, "text": "After Paul saw the vision, we attempted immediately to go over to Macedonia, concluding that God had called us to proclaim the good news to them.", "comment": "tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201csought.\u201d
sn Macedonia was the Roman province of Macedonia in Greece.
tn Or \u201csummoned.\u201d"}, {"pk": 2852204, "translation": "NET", "book": 44, "chapter": 16, "verse": 11, "text": "We put out to sea from Troas and sailed a straight course to Samothrace, the next day to Neapolis,", "comment": "tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
tn BDAG 406 s.v. \u03b5\u1f50\u03b8\u03c5\u03b4\u03c1\u03bf\u03bc\u03ad\u03c9 has \u201cof a ship run a straight course\u201d here; L&N 54.3 has \u201cto sail a straight course, sail straight to.\u201d
sn Samothrace is an island in the northern part of the Aegean Sea.
sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi."}, {"pk": 2852205, "translation": "NET", "book": 44, "chapter": 16, "verse": 12, "text": "and from there to Philippi, which is a leading city of that district of Macedonia, a Roman colony. We stayed in this city for some days.", "comment": "map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tc \u2021 Or perhaps, \u201ca city in the first district\u201d (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: \u201cIn Ac 16:12\u2026the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, \u03c0\u03c1\u1f7d\u03c4\u03b7 \u03c4\u1fc6\u03c2 \u03bc\u03b5\u03c1\u03af\u03b4\u03bf\u03c2, literally \u2018first of the district,\u2019 is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.\u201d The original text is probably \u03c0\u03c1\u1f7d\u03c4\u03b7 \u03c4\u1fc6\u03c2 \u03bc\u03b5\u03c1\u03af\u03b4\u03bf\u03c2 (prwth th\" merido\", \u201cfirst of that district\u201d) as found in \u00cc74 \u05d0 A C \u03a8 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before \u03bc\u03b5\u03c1\u03af\u03b4\u03bf\u03c2 as \u201cthat\u201d acknowledges that there were other districts in the province of Macedonia.
sn Macedonia was the Roman province of Macedonia in Greece.
sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km)."}, {"pk": 2852206, "translation": "NET", "book": 44, "chapter": 16, "verse": 13, "text": "On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down and began to speak to the women who had assembled there.", "comment": "tn Grk \u201cand sitting down we began to speak.\u201d The participle \u03ba\u03b1\u03b8\u03af\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (kaqisante\") has been translated as a finite verb due to requirements of contemporary English style.
sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
tn The imperfect verb \u1f10\u03bb\u03b1\u03bb\u03bf\u1fe6\u03bc\u03b5\u03bd (elaloumen) has been translated as an ingressive imperfect.
tn The word \u201cthere\u201d is not in the Greek text, but is implied."}, {"pk": 2852207, "translation": "NET", "book": 44, "chapter": 16, "verse": 14, "text": "A woman named Lydia, a dealer in purple cloth from the city of Thyatira, a God-fearing woman, listened to us. The Lord opened her heart to respond to what Paul was saying.", "comment": "sn Thyatira was a city in the province of Lydia in Asia Minor.
tn On the term translated \u201ca dealer in purple cloth\u201d see BDAG 855 s.v. \u03c0\u03bf\u03c1\u03c6\u03c5\u03c1\u03cc\u03c0\u03c9\u03bb\u03b9\u03c2.
tn Grk \u201cAnd a.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn The words \u201cto us\u201d are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
tn Although BDAG 880 s.v. \u03c0\u03c1\u03bf\u03c3\u03ad\u03c7\u03c9 2.b gives the meaning \u201cpay attention to\u201d here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul\u2019s message, so the verb here was translated \u201cto respond.\u201dsn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20)."}, {"pk": 2852208, "translation": "NET", "book": 44, "chapter": 16, "verse": 15, "text": "After she and her household were baptized, she urged us, \u201cIf you consider me to be a believer in the Lord, come and stay in my house.\u201d And she persuaded us.", "comment": "tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
tn Grk \u201curged us, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1 (legousa) is redundant in English and has not been translated.
tn Or \u201cfaithful to the Lord.\u201d BDAG 821 s.v. \u03c0\u03af\u03c3\u03c4\u03bf\u03c2 2 states concerning this verse, \u201cOf one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God \u03c0\u03b9\u03c3\u03c4. \u03c4\u1ff7 \u03ba\u03c5\u03c1\u03af\u1ff3 Ac 16:15.\u201d L&N 11.17 has \u201cone who is included among the faithful followers of Christ \u2013 \u2018believer, Christian, follower.\u2019\u201d
tn Although BDAG 759 s.v. \u03c0\u03b1\u03c1\u03b1\u03b2\u03b9\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9 has \u201curge strongly, prevail upon,\u201d in contemporary English \u201cpersuade\u201d is a more frequently used synonym for \u201cprevail upon.\u201d"}, {"pk": 2852209, "translation": "NET", "book": 44, "chapter": 16, "verse": 16, "text": "Now as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. She brought her owners a great profit by fortune-telling.", "comment": "tn Grk \u201cwho.\u201d Because of the awkwardness in English of having two relative clauses follow one another (\u201cwho had a spirit\u2026who brought her owners a great profit\u201d) the relative pronoun here (\u201cwho\u201d) has been translated as a pronoun (\u201cshe\u201d) and a new sentence begun in the translation.
tn Or \u201cmasters.\u201d
tn Grk \u201cNow it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Or \u201cwho had a spirit of divination\u201d; Grk \u201cwho had a spirit of Python.\u201d According to BDAG 896-97 s.v. \u03c0\u03cd\u03b8\u03c9\u03bd, originally \u03a0\u03cd\u03b8\u03c9\u03bd (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her \u201cspirit.\u201d W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: \u201cWe must assume, however, that for this girl, as for those mentioned by Origen\u2026, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.\u201d It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
tn On this term see BDAG 616 s.v. \u03bc\u03b1\u03bd\u03c4\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9. It was used of those who gave oracles."}, {"pk": 2852210, "translation": "NET", "book": 44, "chapter": 16, "verse": 17, "text": "She followed behind Paul and us and kept crying out, \u201cThese men are servants of the Most High God, who are proclaiming to you the way of salvation.\u201d", "comment": "sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul\u2019s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
tn Grk \u201ccrying out, saying\u201d; the participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1 (legousa) is redundant in English and has not been translated. The imperfect verb \u1f14\u03ba\u03c1\u03b1\u03b6\u03b5\u03bd (ekrazen) has been translated as a progressive imperfect.
tn Or \u201ca way.\u201d The grammar of this phrase is a bit ambiguous. The phrase in Greek is \u1f41\u03b4\u1f78\u03bd \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1\u03c2 (Jodon swthria\"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius\u2019 Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius\u2019 Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke\u2019s usage of \u1f41\u03b4\u03cc\u03c2 elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus\u2019 treatment of demons perhaps), and (b) \u201cthe way\u201d is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke\u2019s presentation \u201cthe way of salvation\u201d is the preferred translation.
tn Grk \u201cslaves.\u201d See the note on the word \u201cservants\u201d in 2:18. The translation \u201cservants\u201d was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (\u201cproclaiming to you the way of salvation\u201d) than on their status as \u201cslaves of the Most High God.\u201d"}, {"pk": 2852211, "translation": "NET", "book": 44, "chapter": 16, "verse": 18, "text": "She continued to do this for many days. But Paul became greatly annoyed, and turned and said to the spirit, \u201cI command you in the name of Jesus Christ to come out of her!\u201d And it came out of her at once.", "comment": "tn Grk \u201cand turning.\u201d The participle \u1f10\u03c0\u03b9\u03c3\u03c4\u03c1\u03ad\u03c8\u03b1\u03c2 (epistreya\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cbecoming greatly annoyed.\u201d The participle \u03b4\u03b9\u03b1\u03c0\u03bf\u03bd\u03b7\u03b8\u03b5\u03af\u03c2 (diaponhqei\") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. \u03b4\u03b9\u03b1\u03c0\u03bf\u03bd\u03ad\u03bf\u03bc\u03b1\u03b9.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
tn BDAG 1102-3 s.v. \u1f65\u03c1\u03b1 2.c has \u201cat that very time, at once, instantly\u201d for the usage in this verse."}, {"pk": 2852212, "translation": "NET", "book": 44, "chapter": 16, "verse": 19, "text": "But when her owners saw their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities.", "comment": "tn Grk \u201cwas gone, seizing.\u201d The participle \u1f10\u03c0\u03b9\u03bb\u03b1\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
tn On the term \u1f15\u03bb\u03ba\u03c9 ({elkw) see BDAG 318 s.v. 1.
tn Or \u201cmasters.\u201d
tn On this use of \u1f10\u03c1\u03b3\u03b1\u03c3\u03af\u03b1 (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together."}, {"pk": 2852213, "translation": "NET", "book": 44, "chapter": 16, "verse": 20, "text": "When they had brought them before the magistrates, they said, \u201cThese men are throwing our city into confusion. They are Jews", "comment": "tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201chaving brought them.\u201d The participle \u1f10\u03c0\u03b9\u03bb\u03b1\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: \u201cthey brought them before the magistrates and said.\u201d
tn BDAG 309 s.v. \u1f10\u03ba\u03c4\u03b1\u03c1\u03ac\u03c3\u03c3\u03c9 has \u201cagitate, cause trouble to, throw into confusion\u201d for the meaning of this verb.
tn Grk \u201cbeing Jews, and they are proclaiming.\u201d The participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 (Juparconte\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852214, "translation": "NET", "book": 44, "chapter": 16, "verse": 21, "text": "and are advocating customs that are not lawful for us to accept or practice, since we are Romans.\u201d", "comment": "tn Grk \u201cproclaiming,\u201d but in relation to customs, \u201cadvocating\u201d is a closer approximation to the meaning.
tn Or \u201cacknowledge.\u201d
sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was \u201ctwisting\u201d their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
tn Grk \u201cwe being Romans.\u201d The participle \u03bf\u1f56\u03c3\u03b9\u03bd (ousin) has been translated as a causal adverbial participle."}, {"pk": 2852215, "translation": "NET", "book": 44, "chapter": 16, "verse": 22, "text": "The crowd joined the attack against them, and the magistrates tore the clothes off Paul and Silas and ordered them to be beaten with rods.", "comment": "tn L&N 39.50 has \u201cthe crowd joined the attack against them\u201d for \u03c3\u03c5\u03bd\u03b5\u03c0\u03ad\u03c3\u03c4\u03b7 (sunepesth) in this verse.
tn Grk \u201ctearing the clothes off them, the magistrates ordered.\u201d The participle \u03c0\u03b5\u03c1\u03b9\u03c1\u1f75\u03be\u03b1\u03bd\u03c4\u03b5\u03c2 (perirhxante\") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle \u03c0\u03b5\u03c1\u03b9\u03c1\u1f75\u03be\u03b1\u03bd\u03c4\u03b5\u03c2 in a causative sense (\u201cthe magistrates caused the clothes to be torn off Paul and Silas\u201d) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
tn Grk \u201coff them\u201d; the referents (Paul and Silas) have been specified in the translation for clarity.
tn The infinitive \u1fe5\u03b1\u03b2\u03b4\u03af\u03b6\u03b5\u03b9\u03bd (rJabdizein) means \u201cto beat with rods or sticks\u201d (as opposed to fists or clubs, BDAG 902 s.v. \u1fe5\u03b1\u03b2\u03b4\u03af\u03b6\u03c9)."}, {"pk": 2852216, "translation": "NET", "book": 44, "chapter": 16, "verse": 23, "text": "After they had beaten them severely, they threw them into prison and commanded the jailer to guard them securely.", "comment": "tn Grk \u201cHaving inflicted many blows on them.\u201d The participle \u1f10\u03c0\u03b9\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (epiqente\") has been taken temporally. BDAG 384 s.v. \u1f10\u03c0\u03b9\u03c4\u03af\u03b8\u03b7\u03bc\u03b9 1.a.\u03b2 has \u201cinflict blows upon someone\u201d for this expression, but in this context it is simpler to translate in English as \u201cthey had beaten them severely.\u201d
tn Grk \u201ccommanding.\u201d The participle \u03c0\u03b1\u03c1\u03b1\u03b3\u03b3\u03b5\u03af\u03bb\u03b1\u03bd\u03c4\u03b5\u03c2 (parangeilante\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852217, "translation": "NET", "book": 44, "chapter": 16, "verse": 24, "text": "Receiving such orders, he threw them in the inner cell and fastened their feet in the stocks.", "comment": "tn Or \u201cprison.\u201d
tn L&N 6.21 has \u201cstocks\u201d for \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03be\u03cd\u03bb\u03bf\u03bd (ei\" to xulon) here, as does BDAG 685 s.v. \u03be\u03cd\u03bb\u03bf\u03bd 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean \u201cstocks\u201d but a block of wood (a log or wooden column) in the prison to which prisoners\u2019 feet were chained or tied. Such a possibility is suggested by v. 26, where the \u201cbonds\u201d (\u201cchains\u201d?) of the prisoners loosened."}, {"pk": 2852218, "translation": "NET", "book": 44, "chapter": 16, "verse": 25, "text": "About midnight Paul and Silas were praying and singing hymns to God, and the rest of the prisoners were listening to them.", "comment": "sn Praying and singing hymns to God. Tertullian said, \u201cThe legs feel nothing in the stocks when the heart is in heaven\u201d (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
tn Grk \u201cpraying, were singing.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
tn The words \u201cthe rest of\u201d are not in the Greek text, but are implied."}, {"pk": 2852219, "translation": "NET", "book": 44, "chapter": 16, "verse": 26, "text": "Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds of all the prisoners came loose.", "comment": "tn Or perhaps, \u201cchains.\u201d The translation of \u03c4\u1f70 \u03b4\u03b5\u03c3\u03bc\u03ac (ta desma) is to some extent affected by the understanding of \u03be\u03cd\u03bb\u03bf\u03bd (xulon, \u201cstocks\u201d) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean \u201cstocks\u201d but a block of wood (a log or wooden column) in the prison to which prisoners\u2019 feet were chained or tied."}, {"pk": 2852220, "translation": "NET", "book": 44, "chapter": 16, "verse": 27, "text": "When the jailer woke up and saw the doors of the prison standing open, he drew his sword and was about to kill himself, because he assumed the prisoners had escaped.", "comment": "tn L&N 23.75 has \u201chad awakened\u201d here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (\u201cwhen the jailer woke up and saw\u201d) although logically the second action is subsequent to the first.
tn The additional semantic component \u201cstanding\u201d is supplied (\u201cstanding open\u201d) to convey a stative nuance in English.
sn Was about to kill himself. The jailer\u2019s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
tn Or \u201cthought.\u201d"}, {"pk": 2852221, "translation": "NET", "book": 44, "chapter": 16, "verse": 28, "text": "But Paul called out loudly, \u201cDo not harm yourself, for we are all here!\u201d", "comment": "tn Grk \u201cBut Paul called out with a loud voice, saying.\u201d The dative phrase \u03bc\u03b5\u03b3\u03ac\u03bb\u1fc3 \u03c6\u03c9\u03bd\u1fc7 (megalh fwnh) has been simplified as an English adverb (\u201cloudly\u201d), and the participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) has not been translated since it is redundant in English.
sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared."}, {"pk": 2852222, "translation": "NET", "book": 44, "chapter": 16, "verse": 29, "text": "Calling for lights, the jailer rushed in and fell down trembling at the feet of Paul and Silas.", "comment": "tn Grk \u201che\u201d; the referent (the jailer) has been specified in the translation for clarity.
tn Or \u201cand prostrated himself.\u201dsn Fell down. The earthquake and the freeing of the prisoners showed that God\u2019s power was present. Such power could only be recognized. The open doors opened the jailer\u2019s heart."}, {"pk": 2852223, "translation": "NET", "book": 44, "chapter": 16, "verse": 30, "text": "Then he brought them outside and asked, \u201cSirs, what must I do to be saved?\u201d", "comment": "tn Grk \u201cAnd bringing them outside, he asked.\u201d The participle \u03c0\u03c1\u03bf\u03b1\u03b3\u03b1\u03b3\u1f7d\u03bd (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction \u201cthen\u201d to indicate the logical sequence.
tn The Greek term (\u03b4\u03b5\u1fd6, dei) is used by Luke to represent divine necessity."}, {"pk": 2852224, "translation": "NET", "book": 44, "chapter": 16, "verse": 31, "text": "They replied, \u201cBelieve in the Lord Jesus and you will be saved, you and your household.\u201d", "comment": "tn Grk \u201csaid.\u201d
sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God\u2019s power to deliver, which events had just pictured for the jailer.
tc The majority of mss add \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (Criston, \u201cChrist\u201d) here (C D E \u03a8 1739 \u00cf sy sa), but the best and earliest witnesses read simply \u03c4\u1f78\u03bd \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (ton kurion Ihsoun, \u201cthe Lord Jesus\u201d; \u00cc74vid \u05d0 A B 33 81 pc bo). The addition of \u201cChrist\u201d to \u201cLord Jesus\u201d is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred."}, {"pk": 2852225, "translation": "NET", "book": 44, "chapter": 16, "verse": 32, "text": "Then they spoke the word of the Lord to him, along with all those who were in his house.", "comment": "tn Grk \u201cAnd they.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with \u201cand,\u201d but English style does not.
sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said."}, {"pk": 2852226, "translation": "NET", "book": 44, "chapter": 16, "verse": 33, "text": "At that hour of the night he took them and washed their wounds; then he and all his family were baptized right away.", "comment": "sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
tn Grk \u201cAnd at.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201ctaking them\u2026he washed.\u201d The participle \u03c0\u03b1\u03c1\u03b1\u03bb\u03b1\u03b2\u1f7d\u03bd (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
tn On this phrase BDAG 603 s.v. \u03bb\u03bf\u03cd\u03c9 1 gives a literal translation as \u201cby washing he freed them from the effects of the blows.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the logical sequence.
tn Or \u201cimmediately.\u201d"}, {"pk": 2852227, "translation": "NET", "book": 44, "chapter": 16, "verse": 34, "text": "The jailer brought them into his house and set food before them, and he rejoiced greatly that he had come to believe in God, together with his entire household.", "comment": "tn The translation \u201ccome to believe\u201d reflects more of the resultative nuance of the perfect tense here.
tn Grk \u201cHe\u201d; the referent (the jailer) has been specified in the translation for clarity.
tn Grk \u201cplaced [food] on the table\u201d (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate \u201cset a meal before them,\u201d but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
tn Or \u201che was overjoyed.\u201d
tn The phrase \u201ctogether with his entire household\u201d is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have \u201cand he rejoiced greatly with his entire household that he had come to believe in God,\u201d but the reference to the entire household being baptized in v. 33 presumes that all in the household believed."}, {"pk": 2852228, "translation": "NET", "book": 44, "chapter": 16, "verse": 35, "text": "At daybreak the magistrates sent their police officers, saying, \u201cRelease those men.\u201d", "comment": "tn On the term translated \u201cmagistrates,\u201d see BDAG 947-48 s.v. \u03c3\u03c4\u03c1\u03b1\u03c4\u03b7\u03b3\u03cc\u03c2 1. These city leaders were properly called duoviri, but were popularly known as praetors (\u03c3\u03c4\u03c1\u03b1\u03c4\u03b7\u03b3\u03bf\u03af, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
tn The translation \u201cday is breaking\u201d for \u1f21\u03bc\u03ad\u03c1\u03b1 \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 (Jhmera ginetai) in this verse is given by BDAG 436 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 1.a.
tn On the term \u1fe5\u03b1\u03b2\u03b4\u03bf\u1fe6\u03c7\u03bf\u03c2 (rJabdouco\") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English \u201cconstable, policeman.\u201d"}, {"pk": 2852229, "translation": "NET", "book": 44, "chapter": 16, "verse": 36, "text": "The jailer reported these words to Paul, saying, \u201cThe magistrates have sent orders to release you. So come out now and go in peace.\u201d", "comment": "tn The word \u201csaying\u201d is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
tn The word \u201corders\u201d is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
tn Grk \u201cSo coming out now go in peace.\u201d The participle \u1f10\u03be\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (exelqonte\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852230, "translation": "NET", "book": 44, "chapter": 16, "verse": 37, "text": "But Paul said to the police officers, \u201cThey had us beaten in public without a proper trial \u2014 even though we are Roman citizens \u2014 and they threw us in prison. And now they want to send us away secretly? Absolutely not! They themselves must come and escort us out!\u201d", "comment": "sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles\u2019 innocence, a major public statement. Note the apology given in v. 39.
tn Grk \u201cto them\u201d; the referent (the police officers) has been specified in the translation for clarity.
tn Grk \u201cHaving us beaten in public.\u201d The participle \u03b4\u03b5\u03af\u03c1\u03b1\u03bd\u03c4\u03b5\u03c2 (deirante\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cin public, uncondemned.\u201d BDAG 35 s.v. \u1f00\u03ba\u03b1\u03c4\u03ac\u03ba\u03c1\u03b9\u03c4\u03bf\u03c2 has \u201cuncondemned, without due process\u201d for this usage.
tn The participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03bf\u03bd\u03c4\u03b1\u03c2 (Juparconta\") has been translated as a concessive adverbial participle.
tn The word \u201cus\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn L&N 28.71 has \u201csend us away secretly\u201d for this verse.
tn Grk \u201cBut they.\u201d"}, {"pk": 2852231, "translation": "NET", "book": 44, "chapter": 16, "verse": 38, "text": "The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas were Roman citizens", "comment": "sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
tn Grk \u201cheard they\u201d; the referents (Paul and Silas) have been specified in the translation for clarity."}, {"pk": 2852232, "translation": "NET", "book": 44, "chapter": 16, "verse": 39, "text": "and came and apologized to them. After they brought them out, they asked them repeatedly to leave the city.", "comment": "tn Grk \u201cand coming, they apologized.\u201d The participle \u1f10\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (elqonte\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cand after.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn The verb \u1f10\u03c1\u1f7d\u03c4\u03c9\u03bd (erwtwn) has been translated as an iterative imperfect; the English adverb \u201crepeatedly\u201d brings out the iterative force in the translation."}, {"pk": 2852233, "translation": "NET", "book": 44, "chapter": 16, "verse": 40, "text": "When they came out of the prison, they entered Lydia\u2019s house, and when they saw the brothers, they encouraged them and then departed.", "comment": "tn \u201cThen\u201d is not in the Greek text, but has been supplied to clarify the logical sequence in the translation."}, {"pk": 2852234, "translation": "NET", "book": 44, "chapter": 17, "verse": 1, "text": "After they traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.", "comment": "sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
sn See the note on synagogue in 6:9.
sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. \u1fbf\u0391\u03bc\u03c6\u03af\u03c0\u03bf\u03bb\u03b9\u03c2). It was a military post. From Philippi this was about 33 mi (53 km).
sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn BDAG 250 s.v. \u03b4\u03b9\u03bf\u03b4\u03b5\u03cd\u03c9 1 has \u201cgo, travel through\u201d for this verse."}, {"pk": 2852235, "translation": "NET", "book": 44, "chapter": 17, "verse": 2, "text": "Paul went to the Jews in the synagogue, as he customarily did, and on three Sabbath days he addressed them from the scriptures,", "comment": "tn Grk \u201che went in to them\u201d; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
tn Although the word \u03b4\u03b9\u03b5\u03bb\u03ad\u03be\u03b1\u03c4\u03bf (dielexato; from \u03b4\u03b9\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9, dialegomai) is frequently translated \u201creasoned,\u201d \u201cdisputed,\u201d or \u201cargued,\u201d this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, \u201cWhat is at issue is the address which any qualified member of a synagogue might give.\u201d Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21."}, {"pk": 2852236, "translation": "NET", "book": 44, "chapter": 17, "verse": 3, "text": "explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, \u201cThis Jesus I am proclaiming to you is the Christ.\u201d", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
tn BDAG 772 s.v. \u03c0\u03b1\u03c1\u03b1\u03c4\u03af\u03b8\u03b7\u03bc\u03b9 2.b has \u201cdemonstrate, point out\u201d here.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31.
sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul\u2019s messianic preaching. The term translated \u201chad to\u201d (\u03b4\u03b5\u1fd6, dei) shows how divine design and scripture corresponded here.
tn The Greek words used here (\u03ba\u03b1\u1f76 \u1f45\u03c4\u03b9, kai {oti, \u201cand that\u201d) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition."}, {"pk": 2852237, "translation": "NET", "book": 44, "chapter": 17, "verse": 4, "text": "Some of them were persuaded and joined Paul and Silas, along with a large group of God-fearing Greeks and quite a few prominent women.", "comment": "tn Or \u201ca large crowd.\u201d
tn Or \u201cof devout Greeks,\u201d but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
tn Grk \u201cnot a few\u201d; this use of negation could be misleading to the modern English reader, however, and so has been translated as \u201cquite a few\u201d (which is the actual meaning of the expression).
tn Or \u201cconvinced.\u201d"}, {"pk": 2852238, "translation": "NET", "book": 44, "chapter": 17, "verse": 5, "text": "But the Jews became jealous, and gathering together some worthless men from the rabble in the marketplace, they formed a mob and set the city in an uproar. They attacked Jason\u2019s house, trying to find Paul and Silas to bring them out to the assembly.", "comment": "tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. \u1f40\u03c7\u03bb\u03bf\u03c0\u03bf\u03b9\u03ad\u03c9.
tn Grk \u201cbecoming jealous.\u201d The participle \u03b6\u03b7\u03bb\u1f7d\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (zhlwsante\") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
tn Literally \u1f00\u03b3\u03bf\u03c1\u03b1\u1fd6\u03bf\u03c2 (agoraio\") refers to the crowd in the marketplace, although BDAG 14-15 s.v. \u1f00\u03b3\u03bf\u03c1\u03b1\u1fd6\u03bf\u03c2 1 gives the meaning, by extension, as \u201crabble.\u201d Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase \u201cworthless men from the streets.\u201d
tn BDAG 458 s.v. \u03b8\u03bf\u03c1\u03c5\u03b2\u03ad\u03c9 1 has \u201cset the city in an uproar, start a riot in the city\u201d for the meaning of \u1f10\u03b8\u03bf\u03c1\u03cd\u03b2\u03bf\u03c5\u03bd (eqoruboun) in this verse.
sn The attack took place at Jason\u2019s house because this was probably the location of the new house church.
tn Grk \u201cthem\u201d; the referents (Paul and Silas) have been specified in the translation for clarity.
tn BDAG 223 s.v. \u03b4\u1fc6\u03bc\u03bf\u03c2 2 has \u201cin a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly \u03c0\u03c1\u03bf\u03ac\u03b3\u03b5\u03b9\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03b4. Ac 17:5.\u201d"}, {"pk": 2852239, "translation": "NET", "book": 44, "chapter": 17, "verse": 6, "text": "When they did not find them, they dragged Jason and some of the brothers before the city officials, screaming, \u201cThese people who have stirred up trouble throughout the world have come here too,", "comment": "tn L&N 37.93 defines \u03c0\u03bf\u03bb\u03b9\u03c4\u03ac\u03c1\u03c7\u03b7\u03c2 (politarch\") as \u201ca public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit \u2013 \u2018city official\u2019\u201d (see also BDAG 845 s.v.).
tn Or \u201crebellion.\u201d BDAG 72 s.v. \u1f00\u03bd\u03b1\u03c3\u03c4\u03b1\u03c4\u03cc\u03c9 has \u201cdisturb, trouble, upset,\u201d but in light of the references in the following verse to political insurrection, \u201cstirred up rebellion\u201d would also be appropriate.
tn Or \u201cthe empire.\u201d This was a way of referring to the Roman empire (BDAG 699 s.v. \u03bf\u1f30\u03ba\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7 2.b).sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
tn See BDAG 977-78 s.v. \u03c3\u03cd\u03c1\u03c9 on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone\u2019s (presumably) dead body (Paul in Acts 14:19)."}, {"pk": 2852240, "translation": "NET", "book": 44, "chapter": 17, "verse": 7, "text": "and Jason has welcomed them as guests! They are all acting against Caesar\u2019s decrees, saying there is another king named Jesus!\u201d", "comment": "tn Grk \u201cwhom.\u201d Because of the awkwardness in English of having two relative clauses follow one another (\u201cwho have stirred up trouble\u2026whom Jason has welcomed\u201d) the relative pronoun here (\u201cwhom\u201d) has been replaced by the conjunction \u201cand,\u201d creating a clause that is grammatically coordinate but logically subordinate in the translation.
sn Acting\u2026saying\u2026Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
tn Or \u201cthe emperor\u2019s\u201d (\u201cCaesar\u201d is a title for the Roman emperor).
tn The word \u201cnamed\u201d is not in the Greek text, but is supplied for clarity.
tn Grk \u201cand they.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun."}, {"pk": 2852241, "translation": "NET", "book": 44, "chapter": 17, "verse": 8, "text": "They caused confusion among the crowd and the city officials who heard these things.", "comment": "tn L&N 37.93 defines \u03c0\u03bf\u03bb\u03b9\u03c4\u03ac\u03c1\u03c7\u03b7\u03c2 (politarch\") as \u201ca public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit \u2013 \u2018city official.\u2019\u201d
tn Grk \u201cThey troubled the crowd and the city officials\u201d; but this could be understood to mean \u201cthey bothered\u201d or \u201cthey annoyed.\u201d In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false."}, {"pk": 2852242, "translation": "NET", "book": 44, "chapter": 17, "verse": 9, "text": "After the city officials had received bail from Jason and the others, they released them.", "comment": "tn Grk \u201cAnd after.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn That is, \u201ca payment\u201d or \u201ca pledge of security\u201d (BDAG 472 s.v. \u1f31\u03ba\u03b1\u03bd\u03cc\u03c2 1) for which \u201cbail\u201d is the most common contemporary English equivalent.
tn Grk \u201cthey\u201d; the referent (the city officials) has been specified in the translation for clarity."}, {"pk": 2852243, "translation": "NET", "book": 44, "chapter": 17, "verse": 10, "text": "The brothers sent Paul and Silas off to Berea at once, during the night. When they arrived, they went to the Jewish synagogue.", "comment": "sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
sn See the note on synagogue in 6:9.
tn Grk \u201cwho arriving there, went to.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u03bf\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2, Joitine\") has been left untranslated and a new English sentence begun. The participle \u03c0\u03b1\u03c1\u03b1\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (paragenomenoi) has been taken temporally."}, {"pk": 2852244, "translation": "NET", "book": 44, "chapter": 17, "verse": 11, "text": "These Jews were more open-minded than those in Thessalonica, for they eagerly received the message, examining the scriptures carefully every day to see if these things were so.", "comment": "tn Or \u201cwillingly,\u201d \u201creadily\u201d; Grk \u201cwith all eagerness.\u201d
tn BDAG 437 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 2.c has \u201cevery day\u201d for this phrase in this verse.
tn Grk \u201cThese\u201d; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
tn Or \u201cmore willing to learn.\u201d L&N 27.48 and BDAG 404 s.v. \u03b5\u1f50\u03b3\u03b5\u03bd\u1f75\u03c2 2 both use the term \u201copen-minded\u201d here. The point is that they were more receptive to Paul\u2019s message.
sn Thessalonica was a city in Macedonia (modern Salonica).map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn This verb (BDAG 66 s.v. \u1f00\u03bd\u03b1\u03ba\u03c1\u03af\u03bd\u03c9 1) refers to careful examination.
tn Grk \u201cwho received.\u201d Here the relative pronoun (\u201cwho\u201d) has been translated as a pronoun (\u201cthey\u201d) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point."}, {"pk": 2852245, "translation": "NET", "book": 44, "chapter": 17, "verse": 12, "text": "Therefore many of them believed, along with quite a few prominent Greek women and men.", "comment": "tn Or \u201crespected.\u201d
tn Grk \u201cnot a few\u201d; this use of negation could be misleading to the modern English reader, however, and so has been translated as \u201cquite a few\u201d (which is the actual meaning of the expression)."}, {"pk": 2852246, "translation": "NET", "book": 44, "chapter": 17, "verse": 13, "text": "But when the Jews from Thessalonica heard that Paul had also proclaimed the word of God in Berea, they came there too, inciting and disturbing the crowds.", "comment": "tn BDAG 911 s.v. \u03c3\u03b1\u03bb\u03b5\u03cd\u03c9 2 has \u201cincite\u201d for \u03c3\u03b1\u03bb\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 (saleuonte\") in Acts 17:13.sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
tn Or \u201cstirring up\u201d (BDAG 990-91 s.v. \u03c4\u03b1\u03c1\u03ac\u03c3\u03c3\u03c9 2). The point is the agitation of the crowds.
sn Thessalonica was a city in Macedonia (modern Salonica).
tn Grk \u201cthat the word of God had also been proclaimed by Paul.\u201d This passive construction has been converted to an active one in the translation for stylistic reasons.
sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica."}, {"pk": 2852247, "translation": "NET", "book": 44, "chapter": 17, "verse": 14, "text": "Then the brothers sent Paul away to the coast at once, but Silas and Timothy remained in Berea.", "comment": "tn Grk \u201cremained there\u201d; the referent (Berea) has been specified in the translation for clarity.
tn Grk \u201cto the sea.\u201d Here \u1f15\u03c9\u03c2 \u1f10\u03c0\u1f76 \u03c4\u1f74\u03bd \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1\u03bd ({ew\" epi thn qalassan) must mean \u201cto the edge of the sea,\u201d that is, \u201cto the coast.\u201d Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km)."}, {"pk": 2852248, "translation": "NET", "book": 44, "chapter": 17, "verse": 15, "text": "Those who accompanied Paul escorted him as far as Athens, and after receiving an order for Silas and Timothy to come to him as soon as possible, they left.", "comment": "map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
sn They left. See 1 Thess 3:1\u20132, which shows they went from here to Thessalonica."}, {"pk": 2852249, "translation": "NET", "book": 44, "chapter": 17, "verse": 16, "text": "While Paul was waiting for them in Athens, his spirit was greatly upset because he saw the city was full of idols.", "comment": "map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
tn Or \u201cwhen he saw.\u201d The participle \u03b8\u03b5\u03c9\u03c1\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2 (qewrounto\") has been translated as a causal adverbial participle; it could also be translated as temporal.
tn Grk \u201cgreatly upset within him,\u201d but the words \u201cwithin him\u201d were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered \u201cinfuriated.\u201dsn His spirit was greatly upset. See Rom 1:18\u201332 for Paul\u2019s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve."}, {"pk": 2852250, "translation": "NET", "book": 44, "chapter": 17, "verse": 17, "text": "So he was addressing the Jews and the God-fearing Gentiles in the synagogue, and in the marketplace every day those who happened to be there.", "comment": "tn Or \u201cand the devout,\u201d but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase \u201cGod-fearing Greeks\u201d in 17:4.
tn BDAG 437 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 2.c has \u201cevery day\u201d for this phrase in this verse.
tn Although the word \u03b4\u03b9\u03b5\u03bb\u03ad\u03be\u03b1\u03c4\u03bf (dielexato; from \u03b4\u03b9\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9, dialegomai) is frequently translated \u201creasoned,\u201d \u201cdisputed,\u201d or \u201cargued,\u201d this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, \u201cWhat is at issue is the address which any qualified member of a synagogue might give.\u201d Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
sn See the note on synagogue in 6:9."}, {"pk": 2852251, "translation": "NET", "book": 44, "chapter": 17, "verse": 18, "text": "Also some of the Epicurean and Stoic philosophers were conversing with him, and some were asking, \u201cWhat does this foolish babbler want to say?\u201d Others said, \u201cHe seems to be a proclaimer of foreign gods.\u201d (They said this because he was proclaiming the good news about Jesus and the resurrection.)", "comment": "tn Or \u201cignorant show-off.\u201d The traditional English translation of \u03c3\u03c0\u03b5\u03c1\u03bc\u03bf\u03bb\u03cc\u03b3\u03bf\u03c2 (spermologo\") is given in L&N 33.381 as \u201cfoolish babbler.\u201d However, an alternate view is presented in L&N 27.19, \u201c(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show \u2013 \u2018ignorant show-off, charlatan.\u2019\u201d A similar view is given in BDAG 937 s.v. \u03c3\u03c0\u03b5\u03c1\u03bc\u03bf\u03bb\u03cc\u03b3\u03bf\u03c2: \u201cin pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger\u2026Engl. synonyms include \u2018gossip\u2019, \u2018babbler\u2019, chatterer\u2019; but these terms miss the imagery of unsystematic gathering.\u201d
sn This is a parenthetical note by the author.
tn Grk \u201csaying.\u201d
tn The meaning of this phrase is not clear. Literally it reads \u201cstrange deities\u201d (see BDAG 210 s.v. \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03bd 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural \u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03c9\u03bd (daimoniwn, \u201cdeities\u201d) shows the audience grappling with Paul\u2019s teaching that God was working through Jesus.
sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul\u2019s teaching about the resurrection.
sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
tn BDAG 956 s.v. \u03c3\u03c5\u03bc\u03b2\u03ac\u03bb\u03bb\u03c9 1 has \u201cconverse, confer\u201d here."}, {"pk": 2852252, "translation": "NET", "book": 44, "chapter": 17, "verse": 19, "text": "So they took Paul and brought him to the Areopagus, saying, \u201cMay we know what this new teaching is that you are proclaiming?", "comment": "tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Or \u201cto the council of the Areopagus.\u201d See also the term in v. 22.sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. \u1fce\u0391\u03c1\u03b5\u03b9\u03bf\u03c2 \u03c0\u03ac\u03b3\u03bf\u03c2). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22."}, {"pk": 2852253, "translation": "NET", "book": 44, "chapter": 17, "verse": 20, "text": "For you are bringing some surprising things to our ears, so we want to know what they mean.\u201d", "comment": "tn BDAG 684 s.v. \u03be\u03b5\u03bd\u03af\u03b6\u03c9 2 translates the substantival participle \u03be\u03b5\u03bd\u03af\u03b6\u03bf\u03bd\u03c4\u03b1 (xenizonta) as \u201castonishing things Ac 17:20.\u201d
tn Grk \u201cthese things\u201d; but since the referent (\u201csurprising things\u201d) is so close, the repetition of \u201cthese things\u201d sounds redundant in English, so the pronoun \u201cthey\u201d was substituted in the translation."}, {"pk": 2852254, "translation": "NET", "book": 44, "chapter": 17, "verse": 21, "text": "(All the Athenians and the foreigners who lived there used to spend their time in nothing else than telling or listening to something new.)", "comment": "sn This is a parenthetical note by the author. The reference to newness may be pejorative.
tn The imperfect verb \u03b7\u1f50\u03ba\u03b1\u03af\u03c1\u03bf\u03c5\u03bd (hukairoun) has been translated as a customary or habitual imperfect.
tn BDAG 406-7 s.v. \u03b5\u1f50\u03ba\u03b1\u03b9\u03c1\u03ad\u03c9 has \u201cused to spend their time in nothing else than telling Ac 17:21.\u201d"}, {"pk": 2852255, "translation": "NET", "book": 44, "chapter": 17, "verse": 22, "text": "So Paul stood before the Areopagus and said, \u201cMen of Athens, I see that you are very religious in all respects.", "comment": "tn The term \u03b4\u03b5\u03b9\u03c3\u03b9\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b5\u03c3\u03c4\u03ad\u03c1\u03bf\u03c5\u03c2 (deisidaimonesterou\") is difficult. On the one hand it can have the positive sense of \u201cdevout,\u201d but on the other hand it can have the negative sense of \u201csuperstitious\u201d (BDAG 216 s.v. \u03b4\u03b5\u03b9\u03c3\u03b9\u03b4\u03b1\u03af\u03bc\u03c9\u03bd). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a \u201cbackhanded\u201d compliment, playing on the ambiguity.
tn BDAG 513 s.v. \u03ba\u03b1\u03c4\u03ac B.6 translates the phrase \u03ba\u03b1\u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 (kata panta) as \u201cin all respects.\u201d
tn Grk \u201cstanding\u2026said.\u201d The participle \u03b6\u03b7\u03bb\u1f7d\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (zhlwsante\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852256, "translation": "NET", "book": 44, "chapter": 17, "verse": 23, "text": "For as I went around and observed closely your objects of worship, I even found an altar with this inscription: \u2018To an unknown god.\u2019 Therefore what you worship without knowing it, this I proclaim to you.", "comment": "tn Or \u201cyour sanctuaries.\u201d L&N 53.54 gives \u201csanctuary\u201d (place of worship) as an alternate meaning for the word \u03c3\u03b5\u03b2\u03ac\u03c3\u03bc\u03b1\u03c4\u03b1 (sebasmata).
tn BDAG 13 s.v. \u1f00\u03b3\u03bd\u03bf\u03ad\u03c9 1.b has \u201cAbs. \u1f45 \u1f00\u03b3\u03bd\u03bf\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u03b5\u1f50\u03c3\u03b5\u03b2\u03b5\u1fd6\u03c4\u03b5 what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers \u1f34\u03c3\u03b1\u03c3\u03b9\u03bd \u03bf\u1f50\u03ba \u1f11\u03ba\u03cc\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u1f76 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u1f04\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 sc. \u03c4\u1f78 \u03b8\u03b5\u1fd6\u03bf\u03bd = they know and name God without intending to do so) Ac 17:23.\u201d Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.
tn Grk \u201con which was written,\u201d but since it would have been carved in stone, it is more common to speak of an \u201cinscription\u201d in English. To simplify the English the relative construction with a passive verb (\u201con which was inscribed\u201d) was translated as a prepositional phrase with a substantive (\u201cinscription\u201d)."}, {"pk": 2852257, "translation": "NET", "book": 44, "chapter": 17, "verse": 24, "text": "The God who made the world and everything in it, who is Lord of heaven and earth, does not live in temples made by human hands,", "comment": "tn Grk \u201call the things that are in it.\u201d The speech starts with God as Creator, like 14:15.
tn Or \u201cbecause he is.\u201d The participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03c9\u03bd (Juparcwn) could be either adjectival, modifying \u03bf\u1f57\u03c4\u03bf\u03c2 (Joutos, \u201cwho is Lord\u2026\u201d) or adverbial of cause (\u201cbecause he is Lord\u2026\u201d). Since the participle \u03b4\u03b9\u03b4\u03bf\u03cd\u03c2 (didou\") in v. 25 appears to be clearly causal in force, it is preferable to understand \u1f51\u03c0\u03ac\u03c1\u03c7\u03c9\u03bd as adjectival in this context.
sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands."}, {"pk": 2852258, "translation": "NET", "book": 44, "chapter": 17, "verse": 25, "text": "nor is he served by human hands, as if he needed anything, because he himself gives life and breath and everything to everyone.", "comment": "tn Grk \u201che himself gives to all [people] life and breath and all things.\u201d
tn L&N 57.45 has \u201cnor does he need anything more that people can supply by working for him.\u201d"}, {"pk": 2852259, "translation": "NET", "book": 44, "chapter": 17, "verse": 26, "text": "From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live,", "comment": "sn The one man refers to Adam (the word \u201cman\u201d is understood).
tn Or \u201cmankind.\u201d BDAG 276 s.v. \u1f14\u03b8\u03bd\u03bf\u03c2 1 has \u201cevery nation of humankind Ac 17:26.\u201d
tn BDAG 884-85 s.v. \u03c0\u03c1\u03bf\u03c3\u03c4\u03ac\u03c3\u03c3\u03c9 has \u201c(\u03bf\u1f31) \u03c0\u03c1\u03bf\u03c3\u03c4\u03b5\u03c4\u03b1\u03b3\u03bc\u03ad\u03bd\u03bf\u03b9 \u03ba\u03b1\u03b9\u03c1\u03bf\u03af (the) fixed times Ac 17:26\u201d here, but since the following phrase is also translated \u201cfixed limits,\u201d this would seem redundant in English, so the word \u201cset\u201d has been used instead.
tn Grk \u201cto live over all the face of the earth.\u201d
tn Grk \u201cthe boundaries of their habitation.\u201d L&N 80.5 has \u201cfixed limits of the places where they would live\u201d for this phrase."}, {"pk": 2852260, "translation": "NET", "book": 44, "chapter": 17, "verse": 27, "text": "so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us.", "comment": "sn Perhaps grope around for him and find him. The pagans\u2019 struggle to know God is the point here. Conscience alone is not good enough.
tn See BDAG 1097-98 s.v. \u03c8\u03b7\u03bb\u03b1\u03c6\u03ac\u03c9, which lists \u201ctouch, handle\u201d and \u201cto feel around for, grope for\u201d as possible meanings.
tn The participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03bf\u03bd\u03c4\u03b1 (Juparconta) has been translated as a concessive adverbial participle."}, {"pk": 2852261, "translation": "NET", "book": 44, "chapter": 17, "verse": 28, "text": "For in him we live and move about and exist, as even some of your own poets have said, \u2018For we too are his offspring.\u2019", "comment": "tn According to L&N 15.1, \u201cA strictly literal translation of \u03ba\u03b9\u03bd\u03ad\u03c9 in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate \u03ba\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03b8\u03b1 as \u2018we come and go\u2019 or \u2018we move about\u2019\u2019 or even \u2018we do what we do.\u2019\u201d
sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity."}, {"pk": 2852262, "translation": "NET", "book": 44, "chapter": 17, "verse": 29, "text": "So since we are God\u2019s offspring, we should not think the deity is like gold or silver or stone, an image made by human skill and imagination.", "comment": "tn Or \u201ccraftsmanship\u201d (cf. BDAG 1001 s.v. \u03c4\u03ad\u03c7\u03bd\u03b7).
tn Or \u201cthe divine being.\u201d BDAG 446 s.v. \u03b8\u03b5\u1fd6\u03bf\u03c2 1.b has \u201cdivine being, divinity\u201d here.
tn Or \u201ca likeness.\u201d Again idolatry is directly attacked as an affront to God and a devaluation of him.
tn Grk \u201cby the skill and imagination of man,\u201d but \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 (anqrwpou) has been translated as an attributive genitive.
tn Or \u201cthought.\u201d BDAG 336 s.v. \u1f10\u03bd\u03b8\u03cd\u03bc\u03b7\u03c3\u03b9\u03c2 has \u201cthought, reflection, idea\u201d as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view."}, {"pk": 2852263, "translation": "NET", "book": 44, "chapter": 17, "verse": 30, "text": "Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent,", "comment": "tn Here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") has been translated as a generic noun (\u201cpeople\u201d).
tn Or \u201chas deliberately paid no attention to.\u201d
tn Or \u201ctimes when people did not know.\u201d
sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded."}, {"pk": 2852264, "translation": "NET", "book": 44, "chapter": 17, "verse": 31, "text": "because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.\u201d", "comment": "tn Or \u201cappointed.\u201d BDAG 723 s.v. \u1f41\u03c1\u03af\u03b6\u03c9 2.b has \u201cof persons appoint, designate, declare: God judges the world \u1f10\u03bd \u1f00\u03bd\u03b4\u03c1\u1f76 \u1fa7 \u1f65\u03c1\u03b9\u03c3\u03b5\u03bd through a man whom he has appointed Ac 17:31.\u201dsn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
tn Or \u201cfixed.\u201d
sn The world refers to the whole inhabited earth.
tn The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u1f75\u03c3\u03b1\u03c2 (anasthsa\") indicates means here."}, {"pk": 2852265, "translation": "NET", "book": 44, "chapter": 17, "verse": 32, "text": "Now when they heard about the resurrection from the dead, some began to scoff, but others said, \u201cWe will hear you again about this.\u201d", "comment": "tn L&N 33.408 has \u201csome scoffed (at him) Ac 17:32\u201d for \u1f10\u03c7\u03bb\u03b5\u03cd\u03b1\u03b6\u03bf\u03bd (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (\u201cbegan to scoff\u201d).
tn The participle \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (akousante\") has been taken temporally."}, {"pk": 2852266, "translation": "NET", "book": 44, "chapter": 17, "verse": 33, "text": "So Paul left the Areopagus.", "comment": "tn Grk \u201cleft out of their midst\u201d; the referent (the Areopagus) has been specified in the translation for clarity."}, {"pk": 2852267, "translation": "NET", "book": 44, "chapter": 17, "verse": 34, "text": "But some people joined him and believed. Among them were Dionysius, who was a member of the Areopagus, a woman named Damaris, and others with them.", "comment": "tn Grk \u201cthe Areopagite\u201d (a member of the council of the Areopagus). The noun \u201cAreopagite\u201d is not in common usage today in English. It is clearer to use a descriptive phrase \u201ca member of the Areopagus\u201d (L&N 11.82). However, this phrase alone can be misleading in English: \u201cDionysius, a member of the Areopagus, and a woman named Damaris\u201d could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (\u201cwho was a member of the Areopagus\u201d) removes the ambiguity.
tn Although the Greek word here is \u1f00\u03bd\u1f75\u03c1 (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), since \u201ca woman named Damaris\u201d is mentioned specifically as being part of this group (cf. BDAG 79 s.v. \u1f00\u03bd\u1f75\u03c1 1.a).
tn Grk \u201cjoining him, believed.\u201d The participle \u03ba\u03bf\u03bb\u03bb\u03b7\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (kollhqente\") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.
tn Grk \u201camong whom.\u201d Due to the length of the Greek sentence, the relative pronoun (\u201cwhom\u201d) has been translated as a third person plural pronoun (\u201cthem\u201d) and a new sentence begun in the translation.
tn Grk \u201cand a woman\u201d; but this \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2852268, "translation": "NET", "book": 44, "chapter": 18, "verse": 1, "text": "After this Paul departed from Athens and went to Corinth.", "comment": "map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
tn Grk \u201cAfter these things.\u201d
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Or \u201cPaul left.\u201d
sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2."}, {"pk": 2852269, "translation": "NET", "book": 44, "chapter": 18, "verse": 2, "text": "There he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all the Jews to depart from Rome. Paul approached them,", "comment": "map For location see JP4-A1.
tn Grk \u201cAnd he.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here. The word \u201cthere\u201d is not in the Greek text but is implied.
tn Grk \u201cfinding.\u201d The participle \u03b5\u1f51\u03c1\u1f7d\u03bd (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3\u20134; 1 Cor 16:19; 2 Tim 4:19. In the NT \u201cPriscilla\u201d and \u201cPrisca\u201d are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).
tn Or \u201cto leave.\u201d
tn Or \u201cwent to.\u201d"}, {"pk": 2852270, "translation": "NET", "book": 44, "chapter": 18, "verse": 3, "text": "and because he worked at the same trade, he stayed with them and worked with them (for they were tentmakers by trade).", "comment": "tn On the term translated \u201ctentmakers,\u201d see BDAG 928-29 s.v. \u03c3\u03ba\u03bd\u03b7\u03bf\u03c0\u03bf\u03b9\u03cc\u03c2. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
tn The prepositional phrase \u201cwith them\u201d occurs only once in the Greek text, but since it occurs between the two finite verbs (\u1f14\u03bc\u03b5\u03bd\u03b5\u03bd, emenen, and \u1f20\u03c1\u03b3\u03ac\u03b6\u03b5\u03c4\u03bf, hrgazeto) it relates (by implication) to both of them.
sn This is a parenthetical note by the author."}, {"pk": 2852271, "translation": "NET", "book": 44, "chapter": 18, "verse": 4, "text": "He addressed both Jews and Greeks in the synagogue every Sabbath, attempting to persuade them.", "comment": "tn Grk \u201cAddressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.\u201d Because in English the verb \u201caddress\u201d is not used absolutely but normally has an object specified, the direct objects of the verb \u1f14\u03c0\u03b5\u03b9\u03b8\u03b5\u03bd (epeiqen) have been moved forward as the objects of the English verb \u201caddressed,\u201d and the pronoun \u201cthem\u201d repeated in the translation as the object of \u1f14\u03c0\u03b5\u03b9\u03b8\u03b5\u03bd. The verb \u1f14\u03c0\u03b5\u03b9\u03b8\u03b5\u03bd has been translated as a conative imperfect.
tn Although the word \u03b4\u03b9\u03b5\u03bb\u03ad\u03be\u03b1\u03c4\u03bf (dielexato; from \u03b4\u03b9\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9, dialegomai) is frequently translated \u201creasoned,\u201d \u201cdisputed,\u201d or \u201cargued,\u201d this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, \u201cWhat is at issue is the address which any qualified member of a synagogue might give.\u201d Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
sn See the note on synagogue in 6:9."}, {"pk": 2852272, "translation": "NET", "book": 44, "chapter": 18, "verse": 5, "text": "Now when Silas and Timothy arrived from Macedonia, Paul became wholly absorbed with proclaiming the word, testifying to the Jews that Jesus was the Christ.", "comment": "sn Macedonia was the Roman province of Macedonia in Greece.
tn Grk \u201ccame down.\u201d
tn BDAG 971 s.v. \u03c3\u03c5\u03bd\u03ad\u03c7\u03c9 6 states, \u201c\u03c3\u03c5\u03bd\u03b5\u03af\u03c7\u03b5\u03c4\u03bf \u03c4\u1ff7 \u03bb\u03cc\u03b3\u1ff3 (Paul) was wholly absorbed in preaching Ac 18:5\u2026in contrast to the activity cited in vs. 3.\u201d The imperfect \u03c3\u03c5\u03bd\u03b5\u03af\u03c7\u03b5\u03c4\u03bf (suneiceto) has been translated as an ingressive imperfect (\u201cbecame wholly absorbed\u2026\u201d), stressing the change in Paul\u2019s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.
tn BDAG 233 s.v. \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 2 has \u201ctestify of, bear witness to solemnly (orig. under oath)\u2026W. acc. and inf. foll. Ac 18:5.\u201d
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31."}, {"pk": 2852273, "translation": "NET", "book": 44, "chapter": 18, "verse": 6, "text": "When they opposed him and reviled him, he protested by shaking out his clothes and said to them, \u201cYour blood be on your own heads! I am guiltless! From now on I will go to the Gentiles!\u201d", "comment": "tn Or \u201cinnocent.\u201d BDAG 489 s.v. \u03ba\u03b1\u03b8\u03b1\u03c1\u03cc\u03c2 3.a has \u201cguiltless Ac 18:6.\u201d
tn The word \u201chim\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn The participle \u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd (blasfhmountwn) has been taken temporally. The direct object (\u201chim\u201d) is implied rather than expressed and could be impersonal (\u201cit,\u201d referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation \u201cblaspheme\u201d is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul\u2019s opponents were doing here). What they were doing was more like slander or defamation of character.
tn Grk \u201cshaking out his clothes, he said to them.\u201d L&N 16:8 translates Acts 18:6 \u201cwhen they opposed him and said evil things about him, he protested by shaking the dust from his clothes.\u201d The addition of the verb \u201cprotested by\u201d in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle \u1f10\u03ba\u03c4\u03b9\u03bd\u03b1\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (ektinaxameno\") has been translated as a finite verb due to requirements of contemporary English style.sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one\u2019s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, \u201cI am done with you! You are accountable to God.\u201d
sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6\u201321; Matt 23:35; 27:25)."}, {"pk": 2852274, "translation": "NET", "book": 44, "chapter": 18, "verse": 7, "text": "Then Paul left the synagogue and went to the house of a person named Titius Justus, a Gentile who worshiped God, whose house was next door to the synagogue.", "comment": "tn Grk \u201ca worshiper of God.\u201d The clarifying phrase \u201ca Gentile\u201d has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle \u03c3\u03b5\u03b2\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.sn Here yet another Gentile is presented as responsive to Paul\u2019s message in Acts.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cThen leaving from there he went.\u201d The participle \u03bc\u03b5\u03c4\u03b1\u03b2\u03ac\u03c2 (metabas) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cfrom there\u201d; the referent (the synagogue) has been specified in the translation for clarity."}, {"pk": 2852275, "translation": "NET", "book": 44, "chapter": 18, "verse": 8, "text": "Crispus, the president of the synagogue, believed in the Lord together with his entire household, and many of the Corinthians who heard about it believed and were baptized.", "comment": "tn That is, \u201cthe official in charge of the synagogue\u201d; \u1f00\u03c1\u03c7\u03b9\u03c3\u03c5\u03bd\u03ac\u03b3\u03c9\u03b3\u03bf\u03c2 (arcisunagwgo\") refers to the \u201cleader/president of a synagogue\u201d (so BDAG 139 s.v. and L&N 53.93).
tn Or \u201cwho heard him,\u201d or \u201cwho heard Paul.\u201d The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) \u201chim,\u201d referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) \u201cPaul,\u201d who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus\u2019 house, continued speaking to the Gentiles; or (3) \u201cabout it,\u201d that is, the Corinthians who heard about Crispus\u2019 conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as \u201cheard the word of God,\u201d \u201cheard the word of the Lord,\u201d etc., but none of these are obvious in the immediate context."}, {"pk": 2852276, "translation": "NET", "book": 44, "chapter": 18, "verse": 9, "text": "The Lord said to Paul by a vision in the night, \u201cDo not be afraid, but speak and do not be silent,", "comment": "tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF \u00a7335).
sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9\u201316 and 16:9\u201310 for other accounts of visions.
tn BDAG 682 s.v. \u03bd\u03cd\u03be 1.c has \u201cW. prep. \u1f10\u03bd \u03bd. at night, in the night\u2026Ac 18:9.\u201d"}, {"pk": 2852277, "translation": "NET", "book": 44, "chapter": 18, "verse": 10, "text": "because I am with you, and no one will assault you to harm you, because I have many people in this city.\u201d", "comment": "tn Or \u201cinjure.\u201d
tn BDAG 384 s.v. \u1f10\u03c0\u03b9\u03c4\u03af\u03b8\u03b7\u03bc\u03b9 2 has \u201cto set upon, attack, lay a hand on\u201d here, but \u201cassault\u201d is a contemporary English equivalent very close to the meaning of the original."}, {"pk": 2852278, "translation": "NET", "book": 44, "chapter": 18, "verse": 11, "text": "So he stayed there a year and six months, teaching the word of God among them.", "comment": "tn See BDAG 326-27 s.v. \u1f10\u03bd 1.d. However, it is also possible that \u1f10\u03bd (en) followed by the dative here stands for the ordinary dative (\u201cto them\u201d).
tn The word \u201cthere\u201d is not in the Greek text, but is implied."}, {"pk": 2852279, "translation": "NET", "book": 44, "chapter": 18, "verse": 12, "text": "Now while Gallio was proconsul of Achaia, the Jews attacked Paul together and brought him before the judgment seat,", "comment": "sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio\u2019s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.
tn Although BDAG 175 s.v. \u03b2\u1fc6\u03bc\u03b1 3 gives the meaning \u201ctribunal\u201d for this verse and a number of modern translations use similar terms (\u201ccourt,\u201d NIV; \u201ctribunal,\u201d NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.sn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.
tn Grk \u201cwith one accord.\u201d
sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).
sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate."}, {"pk": 2852280, "translation": "NET", "book": 44, "chapter": 18, "verse": 13, "text": "saying, \u201cThis man is persuading people to worship God in a way contrary to the law!\u201d", "comment": "tn Grk \u201cworship God contrary to.\u201d BDAG 758 s.v. \u03c0\u03b1\u03c1\u03ac C.6 has \u201cagainst, contrary to\u201d for Acts 18:13. The words \u201cin a way\u201d are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.
tn Or \u201cinciting.\u201d"}, {"pk": 2852281, "translation": "NET", "book": 44, "chapter": 18, "verse": 14, "text": "But just as Paul was about to speak, Gallio said to the Jews, \u201cIf it were a matter of some crime or serious piece of villainy, I would have been justified in accepting the complaint of you Jews,", "comment": "tn According to BDAG 78 s.v. \u1f00\u03bd\u03ad\u03c7\u03c9 3 this is a legal technical term: \u201cLegal t.t. \u03ba\u03b1\u03c4\u1f70 \u03bb\u03cc\u03b3\u03bf\u03bd \u1f02\u03bd \u1f00\u03bd\u03b5\u03c3\u03c7\u03cc\u03bc\u03b7\u03bd \u1f51\u03bc\u1ff6\u03bd I would have been justified in accepting your complaint Ac 18:14.\u201d
tn BDAG 902 s.v. \u1fe5\u1fb3\u03b4\u03b9\u03bf\u03cd\u03c1\u03b3\u03b7\u03bc\u03b1 states, \u201cFrom the sense \u2018prank, knavery, roguish trick, slick deed\u2019 it is but a short step to that of a serious misdeed, crime, villainy\u2026a serious piece of villainy Ac 18:14 (w. \u1f00\u03b4\u03af\u03ba\u03b7\u03bc\u03b1).\u201d
tn Grk \u201cabout to open his mouth\u201d (an idiom).
tn Grk \u201caccepting your complaint, O Jews.\u201d"}, {"pk": 2852282, "translation": "NET", "book": 44, "chapter": 18, "verse": 15, "text": "but since it concerns points of disagreement about words and names and your own law, settle it yourselves. I will not be a judge of these things!\u201d", "comment": "tn Or \u201cdispute.\u201d
tn Or \u201cI am not willing to be.\u201d Gallio would not adjudicate their religious dispute.
tn Grk \u201csee to it\u201d (an idiom)."}, {"pk": 2852283, "translation": "NET", "book": 44, "chapter": 18, "verse": 16, "text": "Then he had them forced away from the judgment seat.", "comment": "sn See the note on the term judgment seat in 18:12.
tn Grk \u201cdriven away,\u201d but this could result in a misunderstanding in English (\u201cdriven\u201d as in a cart or wagon?). \u201cForced away\u201d conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was \u201cthrown out of court.\u201d The verb \u1f00\u03c0\u1f75\u03bb\u03b1\u03c3\u03b5\u03bd (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs."}, {"pk": 2852284, "translation": "NET", "book": 44, "chapter": 18, "verse": 17, "text": "So they all seized Sosthenes, the president of the synagogue, and began to beat him in front of the judgment seat. Yet none of these things were of any concern to Gallio.", "comment": "tn L&N 25.223 has \u201c\u2018none of these things were of any concern to Gallio\u2019 Ac 18:17.\u201dsn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.
tn That is, \u201cthe official in charge of the synagogue\u201d; \u1f00\u03c1\u03c7\u03b9\u03c3\u03c5\u03bd\u03ac\u03b3\u03c9\u03b3\u03bf\u03c2 (arcisunagwgo\") refers to the \u201cleader/president of a synagogue\u201d (so BDAG 139 s.v. and L&N 53.93).sn See the note on synagogue in 6:9.
tn The imperfect verb \u1f14\u03c4\u03c5\u03c0\u03c4\u03bf\u03bd (etupton) has been translated as an ingressive imperfect.
sn See the note on the term judgment seat in 18:12."}, {"pk": 2852285, "translation": "NET", "book": 44, "chapter": 18, "verse": 18, "text": "Paul, after staying many more days in Corinth, said farewell to the brothers and sailed away to Syria accompanied by Priscilla and Aquila. He had his hair cut off at Cenchrea because he had made a vow.", "comment": "tn Or \u201cCorinth, took leave of.\u201d Grk \u201csaying farewell to\u201d; the participle \u1f00\u03c0\u03bf\u03c4\u03b1\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (apotaxameno\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cSyria, and with him.\u201d
sn See the note on Aquila in 18:2.
tn The participle \u03c0\u03c1\u03bf\u03c3\u03bc\u03b5\u03af\u03bd\u03b1\u03c2 (prosmeina\") is taken temporally.
map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
tn Or \u201cAquila, who.\u201d The relationship of the participle \u03ba\u03b5\u03b9\u03c1\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (keirameno\") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun \u1fbf\u0391\u03ba\u03cd\u03bb\u03b1\u03c2 (Akula\") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul\u2019s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.
tn That is, \u201cbefore he sailed from Cenchrea.\u201dsn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.
sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
tn The word \u201coff\u201d is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24)."}, {"pk": 2852286, "translation": "NET", "book": 44, "chapter": 18, "verse": 19, "text": "When they reached Ephesus, Paul left Priscilla and Aquila behind there, but he himself went into the synagogue and addressed the Jews.", "comment": "tn Grk \u201cgoing\u201d; the participle \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u1f7d\u03bd (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
tn Although the word \u03b4\u03b9\u03b5\u03bb\u03ad\u03be\u03b1\u03c4\u03bf (dielexato; from \u03b4\u03b9\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9, dialegomai) is frequently translated \u201creasoned,\u201d \u201cdisputed,\u201d or \u201cargued,\u201d this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, \u201cWhat is at issue is the address which any qualified member of a synagogue might give.\u201d Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
sn See the note on synagogue in 6:9.
sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cleft them\u201d; the referents (Priscilla and Aquila) have been specified in the translation for clarity."}, {"pk": 2852287, "translation": "NET", "book": 44, "chapter": 18, "verse": 20, "text": "When they asked him to stay longer, he would not consent,", "comment": "sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter."}, {"pk": 2852288, "translation": "NET", "book": 44, "chapter": 18, "verse": 21, "text": "but said farewell to them and added, \u201cI will come back to you again if God wills.\u201d Then he set sail from Ephesus,", "comment": "tn Grk \u201cand saying\u201d; the participle \u03b5\u1f30\u03c0\u1f7d\u03bd (eipwn) has been translated as \u201cadded\u201d rather than \u201csaid\u201d to avoid redundancy with the previous \u201csaid farewell.\u201d The participle \u03b5\u1f30\u03c0\u1f7d\u03bd has been translated as a finite verb due to requirements of contemporary English style.
tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
tn The participle \u03b8\u03ad\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2 (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
tn Or \u201cbut took leave of.\u201d
tn Or \u201cwill return.\u201d"}, {"pk": 2852289, "translation": "NET", "book": 44, "chapter": 18, "verse": 22, "text": "and when he arrived at Caesarea, he went up and greeted the church at Jerusalem and then went down to Antioch.", "comment": "tn The words \u201cat Jerusalem\u201d are not in the Greek text, but are implied by the participle \u1f00\u03bd\u03b1\u03b2\u03ac\u03c2 (anabas). The expression \u201cgo up\u201d refers almost exclusively to the direction of Jerusalem, while the corresponding \u201cgo down\u201d (\u03ba\u03b1\u03c4\u03ad\u03b2\u03b7, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn BDAG 531 s.v. \u03ba\u03b1\u03c4\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 2 states, \u201carrive, put in, nautical t.t. of ships and those who sail in them, who \u2018come down\u2019 fr. the \u2018high seas\u2019\u2026\u03b5\u1f34\u03c2 \u03c4\u03b9 at someth. a harbor Ac 18:22; 21:3; 27:5.\u201d
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cgoing up and greeting.\u201d The participles \u1f00\u03bd\u03b1\u03b2\u03ac\u03c2 (anabas) and \u1f00\u03c3\u03c0\u03b1\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (aspasameno\") are translated as finite verbs due to requirements of contemporary English style.
sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as \u201cup\u201d and south as \u201cdown,\u201d but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2."}, {"pk": 2852290, "translation": "NET", "book": 44, "chapter": 18, "verse": 23, "text": "After he spent some time there, Paul left and went through the region of Galatia and Phrygia, strengthening all the disciples.", "comment": "tn Grk \u201cHaving spent\u201d; the participle \u03c0\u03bf\u03b9\u1f75\u03c3\u03b1\u03c2 (poihsas) is taken temporally.
sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6."}, {"pk": 2852291, "translation": "NET", "book": 44, "chapter": 18, "verse": 24, "text": "Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. He was an eloquent speaker, well-versed in the scriptures.", "comment": "map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn Or \u201cwas a learned man.\u201d In this verse \u03bb\u03cc\u03b3\u03b9\u03bf\u03c2 (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (\u201clearned\u201d or \u201ccultured,\u201d L&N 27.20, see also BDAG 598 s.v. \u03bb\u03cc\u03b3\u03b9\u03bf\u03c2 which lists both meanings as possible here). The description of Apollos\u2019 fervent speaking in the following verses, as well as implications from 1 Cor 1\u20134, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk \u201ca certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures\u201d) and paired with the last element (\u201cpowerful in the scriptures\u201d) due to the demands of clarity and contemporary English style.
tn Grk \u201cpowerful.\u201d BDAG 264 s.v. \u03b4\u03c5\u03bd\u03b1\u03c4\u03cc\u03c2 1.b has \u201cin the Scriptures = well-versed 18:24.\u201d"}, {"pk": 2852292, "translation": "NET", "book": 44, "chapter": 18, "verse": 25, "text": "He had been instructed in the way of the Lord, and with great enthusiasm he spoke and taught accurately the facts about Jesus, although he knew only the baptism of John.", "comment": "tn Or \u201chad been taught.\u201d
tn Grk \u201cthe things.\u201d
tn Grk \u201cknowing\u201d; the participle \u1f10\u03c0\u03b9\u03c3\u03c4\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (epistameno\") has been translated as a concessive adverbial participle.
tn Grk \u201cand boiling in spirit\u201d (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. \u03b6\u03ad\u03c9)."}, {"pk": 2852293, "translation": "NET", "book": 44, "chapter": 18, "verse": 26, "text": "He began to speak out fearlessly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained the way of God to him more accurately.", "comment": "tn Or \u201cboldly.\u201d This is a frequent term in Acts (9:27\u201328; 13:46; 14:3; 19:8; 26:26).
sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.
tn BDAG 883 s.v. \u03c0\u03c1\u03bf\u03c3\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9 3 has \u201ctake aside, mid. \u03c4\u03b9\u03bd\u03ac someone\u2026So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.\u201d
sn See the note on synagogue in 6:9."}, {"pk": 2852294, "translation": "NET", "book": 44, "chapter": 18, "verse": 27, "text": "When Apollos wanted to cross over to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he assisted greatly those who had believed by grace,", "comment": "sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.
tn The word \u201chim\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn Grk \u201cwho, when he arrived.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwho\u201d) was replaced with the pronoun \u201che\u201d and a new sentence begun in the translation.
tn Grk \u201che\u201d; the referent (Apollos) has been specified in the translation for clarity.
tn Grk \u201cencouraging [him], the brothers wrote.\u201d The participle \u03c0\u03c1\u03bf\u03c4\u03c1\u03b5\u03c8\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans."}, {"pk": 2852295, "translation": "NET", "book": 44, "chapter": 18, "verse": 28, "text": "for he refuted the Jews vigorously in public debate, demonstrating from the scriptures that the Christ was Jesus.", "comment": "tn Or \u201cvehemently.\u201d BDAG 414 s.v. \u03b5\u1f50\u03c4\u03cc\u03bd\u03c9\u03c2 has \u201cvigorously, vehemently\u2026\u03b5\u1f50. \u03b4\u03b9\u03b1\u03ba\u03b1\u03c4\u03b5\u03bb\u03ad\u03b3\u03c7\u03b5\u03c3\u03b8\u03b1\u03af \u03c4\u03b9\u03bd\u03b9 refute someone vigorously Ac 18:28.\u201d
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).sn See the note on Christ in 2:31.
tn Although many English translations have here \u201cthat Jesus was the Christ,\u201d in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (\u03c4\u1f78\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
tn L&N 33.442 translates the phrase \u03c4\u03bf\u1fd6\u03c2 \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03bf\u03b9\u03c2 \u03b4\u03b9\u03b1\u03ba\u03b1\u03c4\u03b7\u03bb\u03ad\u03b3\u03c7\u03b5\u03c4\u03bf \u03b4\u03b7\u03bc\u03bf\u03c3\u03af\u1fb3 (toi\" Ioudaioi\" diakathlenceto dhmosia) as \u201che defeated the Jews in public debate.\u201d On this use of the term \u03b4\u03b7\u03bc\u03cc\u03c3\u03b9\u03bf\u03c2 (dhmosio\") see BDAG 223 s.v. 2."}, {"pk": 2852296, "translation": "NET", "book": 44, "chapter": 19, "verse": 1, "text": "While Apollos was in Corinth, Paul went through the inland regions and came to Ephesus. He found some disciples there", "comment": "tn Grk \u201cand found.\u201d Because of the length of the Greek sentence and the sequencing with the following verse the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn The word \u201cthere\u201d is not in the Greek text but is implied.
tn Or \u201cinterior.\u201d
map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn BDAG 92 s.v. \u1f00\u03bd\u03c9\u03c4\u03b5\u03c1\u03b9\u03ba\u03cc\u03c2 has \u201cupper \u03c4\u1f70 \u1f00. \u03bc\u03ad\u03c1\u03b7 the upper (i.e. inland) country, the interior Ac 19:1.\u201d
tn Grk \u201cIt happened that while.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2."}, {"pk": 2852297, "translation": "NET", "book": 44, "chapter": 19, "verse": 2, "text": "and said to them, \u201cDid you receive the Holy Spirit when you believed?\u201d They replied, \u201cNo, we have not even heard that there is a Holy Spirit.\u201d", "comment": "tn The participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (pisteusante\") is taken temporally.
tn This use of \u1f00\u03bb\u03bb\u03ac (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. \u1f00\u03bb\u03bb\u03ac 3): \u201cNo, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.\u201d However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word \u201ceven\u201d after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit\u2019s presence (Luke 3:15\u201318). The situation is parallel to that of Apollos. Apollos and these disciples represent those who \u201ccomplete\u201d their transition to messianic faith as Jews.
tn Grk \u201cthey [said] to him\u201d (the word \u201csaid\u201d is implied in the Greek text)."}, {"pk": 2852298, "translation": "NET", "book": 44, "chapter": 19, "verse": 3, "text": "So Paul said, \u201cInto what then were you baptized?\u201d \u201cInto John\u2019s baptism,\u201d they replied.", "comment": "tn Grk \u201cthey said.\u201d
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity."}, {"pk": 2852299, "translation": "NET", "book": 44, "chapter": 19, "verse": 4, "text": "Paul said, \u201cJohn baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.\u201d", "comment": "sn These disciples may have had their contact with John early on in the Baptist\u2019s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25)."}, {"pk": 2852300, "translation": "NET", "book": 44, "chapter": 19, "verse": 5, "text": "When they heard this, they were baptized in the name of the Lord Jesus,"}, {"pk": 2852301, "translation": "NET", "book": 44, "chapter": 19, "verse": 6, "text": "and when Paul placed his hands on them, the Holy Spirit came upon them, and they began to speak in tongues and to prophesy.", "comment": "tn Or \u201claid.\u201d
tn The imperfect verb \u1f10\u03bb\u03ac\u03bb\u03bf\u03c5\u03bd (elaloun) has been translated as an ingressive imperfect.
tn The imperfect verb \u1f10\u03c0\u03c1\u03bf\u03c6\u1f75\u03c4\u03b5\u03c5\u03bf\u03bd (eprofhteuon) has been translated as an ingressive imperfect.
sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul\u2019s action parallels that of Peter (Acts 8) and not just with Gentiles."}, {"pk": 2852302, "translation": "NET", "book": 44, "chapter": 19, "verse": 7, "text": "(Now there were about twelve men in all.)", "comment": "sn This is a parenthetical note by the author."}, {"pk": 2852303, "translation": "NET", "book": 44, "chapter": 19, "verse": 8, "text": "So Paul entered the synagogue and spoke out fearlessly for three months, addressing and convincing them about the kingdom of God.", "comment": "sn See the note on synagogue in 6:9.
sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
tn Or \u201caddressing them persuasively.\u201d The two participles \u03b4\u03b9\u03b1\u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 and \u03c0\u03b5\u03af\u03b8\u03c9\u03bd (dialegomeno\" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, \u201caddressing them persuasively.\u201d
tn Although the word \u03b4\u03b9\u03b5\u03bb\u03ad\u03be\u03b1\u03c4\u03bf (dielexato; from \u03b4\u03b9\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9, dialegomai) is frequently translated \u201creasoned,\u201d \u201cdisputed,\u201d or \u201cargued,\u201d this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, \u201cWhat is at issue is the address which any qualified member of a synagogue might give.\u201d Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cSo entering the synagogue, he spoke out fearlessly.\u201d The participle \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u1f7d\u03bd (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cboldly.\u201d"}, {"pk": 2852304, "translation": "NET", "book": 44, "chapter": 19, "verse": 9, "text": "But when some were stubborn and refused to believe, reviling the Way before the congregation, he left them and took the disciples with him, addressing them every day in the lecture hall of Tyrannus.", "comment": "tn BDAG 437 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 2.c has \u201cevery day\u201d for this phrase in this verse.
tn The words \u201cwith him\u201d are not in the Greek text, but are implied.
tn Although the word \u03b4\u03b9\u03b5\u03bb\u03ad\u03be\u03b1\u03c4\u03bf (dielexato; from \u03b4\u03b9\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9, dialegomai) is frequently translated \u201creasoned,\u201d \u201cdisputed,\u201d or \u201cargued,\u201d this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, \u201cWhat is at issue is the address which any qualified member of a synagogue might give.\u201d Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
tn The \u201clecture hall\u201d was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. \u03c3\u03c7\u03bf\u03bb\u1f75). L&N 7.14 notes, \u201cit is better to use a translation such as \u2018lecture hall\u2019 rather than \u2018school,\u2019 since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.\u201d
tn BDAG 1105-6 s.v. \u1f61\u03c2 8.b lists this use as a temporal conjunction.
tn Or \u201csome became hardened.\u201d See BDAG 930 s.v. \u03c3\u03ba\u03bb\u03b7\u03c1\u03cd\u03bd\u03c9 b and Acts 7:51\u201353.
tn Or \u201cspeaking evil of.\u201d BDAG 500 s.v. \u03ba\u03b1\u03ba\u03bf\u03bb\u03bf\u03b3\u03ad\u03c9 has \u201cspeak evil of, revile, insult\u2026\u03c4\u1f76 someth. \u03c4\u1f74\u03bd \u1f41\u03b4\u03cc\u03bd the Way (i.e. Christian way of life) Ac 19:9.\u201d
sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as \u201cthe Way\u201d (Acts 9:2; 18:25\u201326; 19:23; 22:4; 24:14, 22).
tn Grk \u201cleaving them, he took.\u201d The participle \u1f00\u03c0\u03bf\u03c3\u03c4\u03ac\u03c2 (apostas) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852305, "translation": "NET", "book": 44, "chapter": 19, "verse": 10, "text": "This went on for two years, so that all who lived in the province of Asia, both Jews and Greeks, heard the word of the Lord.", "comment": "sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, \u201call the world\u201d). The message was now available to the region."}, {"pk": 2852306, "translation": "NET", "book": 44, "chapter": 19, "verse": 11, "text": "God was performing extraordinary miracles by Paul\u2019s hands,", "comment": "tn BDAG 1019 s.v. \u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03c9 2.d states, \u201c\u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2 \u03bf\u1f50 \u03c4\u1f70\u03c2 \u03c4\u03c5\u03c7\u03bf\u03cd\u03c3\u03b1\u03c2 extraordinary miracles Ac 19:11.\u201d"}, {"pk": 2852307, "translation": "NET", "book": 44, "chapter": 19, "verse": 12, "text": "so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.", "comment": "tn The words \u201cof them\u201d are not in the Greek text, but are implied.
tn Or \u201cwere taken.\u201d It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The \u201chandkerchiefs\u201d are probably face cloths for wiping perspiration (see BDAG 934 s.v. \u03c3\u03bf\u03c5\u03b4\u03ac\u03c1\u03b9\u03bf\u03bd) while the \u201caprons\u201d might be material worn by workmen (BDAG 923-24 s.v. \u03c3\u03b9\u03bc\u03b9\u03ba\u03af\u03bd\u03b8\u03b9\u03bf\u03bd).
tn Or \u201cskin\u201d (the outer surface of the body)."}, {"pk": 2852308, "translation": "NET", "book": 44, "chapter": 19, "verse": 13, "text": "But some itinerant Jewish exorcists tried to invoke the name of the Lord Jesus over those who were possessed by evil spirits, saying, \u201cI sternly warn you by Jesus whom Paul preaches.\u201d", "comment": "tn Grk \u201csome Jewish exorcists who traveled about.\u201d The adjectival participle \u03c0\u03b5\u03c1\u03b9\u03b5\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd (periercomenwn) has been translated as \u201citinerant.\u201d
sn The expression I sternly warn you means \u201cI charge you as under oath.\u201d
tn Grk \u201cwho had.\u201d Here \u1f14\u03c7\u03c9 (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. \u1f14\u03c7\u03c9 7.a.\u03b1.
tn Grk \u201cto name the name.\u201d"}, {"pk": 2852309, "translation": "NET", "book": 44, "chapter": 19, "verse": 14, "text": "(Now seven sons of a man named Sceva, a Jewish high priest, were doing this.)", "comment": "tn Grk \u201ca certain Sceva.\u201d
sn Within the sequence of the narrative, this amounts to a parenthetical note by the author."}, {"pk": 2852310, "translation": "NET", "book": 44, "chapter": 19, "verse": 15, "text": "But the evil spirit replied to them, \u201cI know about Jesus and I am acquainted with Paul, but who are you?\u201d", "comment": "tn BDAG 380 s.v. \u1f10\u03c0\u03af\u03c3\u03c4\u03b1\u03bc\u03b1\u03b9 2 has \u201cknow, be acquainted with \u03c4\u03b9\u03bd\u03ac\u2026\u03c4\u1f78\u03bd \u03a0\u03b1\u1fe6\u03bb\u03bf\u03bd Ac 19:15.\u201d Here the translation \u201cbe acquainted with\u201d was used to differentiate from the previous phrase which has \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 (ginwskw).
tn Grk \u201cJesus I know about.\u201d Here \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
tn Grk \u201canswered and said to them.\u201d The expression, redundant in English, has been simplified to \u201creplied.\u201d"}, {"pk": 2852311, "translation": "NET", "book": 44, "chapter": 19, "verse": 16, "text": "Then the man who was possessed by the evil spirit jumped on them and beat them all into submission. He prevailed against them so that they fled from that house naked and wounded.", "comment": "tn Grk \u201cand beating them all into submission.\u201d The participle \u03ba\u03b1\u03c4\u03b1\u03ba\u03c5\u03c1\u03b9\u03b5\u03cd\u03c3\u03b1\u03c2 (katakurieusa\") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means \u201cthe exercise of dominion against someone, i.e., to one\u2019s own advantage.\u201d These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
tn Grk \u201cin whom the evil spirit was.\u201d
tn Grk \u201cthe man in whom the evil spirit was, jumping on them.\u201d The participle \u1f10\u03c6\u03b1\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (efalomeno\") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has \u201c\u1f10\u03c6\u03b1\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03c0\u1fbf \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 \u2018the man jumped on them\u2019 Ac 19:16.\u201d
tn BDAG 484 s.v. \u1f30\u03c3\u03c7\u03cd\u03c9 3 has \u201cwin out, prevail\u2026\u03ba\u03b1\u03c4\u03ac \u03c4\u03b9\u03bd\u03bf\u03c2 over, against someone Ac 19:16.\u201d"}, {"pk": 2852312, "translation": "NET", "book": 44, "chapter": 19, "verse": 17, "text": "This became known to all who lived in Ephesus, both Jews and Greeks; fear came over them all, and the name of the Lord Jesus was praised.", "comment": "tn Grk \u201cfell on.\u201d BDAG 377 s.v. \u1f10\u03c0\u03b9\u03c0\u03af\u03c0\u03c4\u03c9 2 has \u201c\u03c6\u03cc\u03b2\u03bf\u03c2 \u1f10. \u1f10\u03c0\u03af \u03c4\u03b9\u03bd\u03b1 fear came upon someone\u2026Ac 19:17.\u201d
map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn Or \u201cexalted.\u201d"}, {"pk": 2852313, "translation": "NET", "book": 44, "chapter": 19, "verse": 18, "text": "Many of those who had believed came forward, confessing and making their deeds known.", "comment": "tn Grk \u201ccame\u201d; the word \u201cforward\u201d is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
tn Or \u201cconfessing and disclosing their deeds.\u201d BDAG 59 s.v. \u1f00\u03bd\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03c9 2 has \u201cW. \u1f10\u03be\u03bf\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9: \u1f00. \u03c4\u1f70\u03c2 \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2 \u03b1\u1f50\u03c4\u03bf\u03bd make their deeds known Ac 19:18.\u201dsn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic \u201cmagical\u201d practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact."}, {"pk": 2852314, "translation": "NET", "book": 44, "chapter": 19, "verse": 19, "text": "Large numbers of those who had practiced magic collected their books and burned them up in the presence of everyone. When the value of the books was added up, it was found to total fifty thousand silver coins.", "comment": "tn Grk \u201cand when.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun.
tn BDAG 472 s.v. \u1f31\u03ba\u03b1\u03bd\u03cc\u03c2 4.a has \u201cmany, quite a few\u201d for \u1f31\u03ba\u03b1\u03bd\u03bf\u03af (Jikanoi) in this verse.
tn On this term see BDAG 800 s.v. \u03c0\u03b5\u03c1\u03af\u03b5\u03c1\u03b3\u03bf\u03c2 2.
tn Or \u201cscrolls.\u201d
tn Or \u201cburned them up publicly.\u201d L&N 14.66 has \u201c\u2018they brought their books together and burned them up in the presence of everyone\u2019 Ac 19:19.\u201d
tn Or \u201cfifty thousand silver drachmas\u201d (about $10,000 US dollars). BDAG 128 s.v. \u1f00\u03c1\u03b3\u03cd\u03c1\u03b9\u03bf\u03bd 2.c states, \u201c\u1f00\u03c1\u03b3\u03c5\u03c1\u03af\u03bf\u03c5 \u03bc\u03c5\u03c1\u03b9\u03ac\u03b4\u03b1\u03c2 \u03c0\u03ad\u03bd\u03c4\u03b5 50,000 (Attic silver) drachmas Ac 19:19.\u201d Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day\u2019s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26\u201327)."}, {"pk": 2852315, "translation": "NET", "book": 44, "chapter": 19, "verse": 20, "text": "In this way the word of the Lord continued to grow in power and to prevail.", "comment": "tn The imperfect verb \u03b7\u1f54\u03be\u03b1\u03bd\u03b5\u03bd (huxanen) has been translated as a progressive imperfect, as has the following verb \u1f34\u03c3\u03c7\u03c5\u03b5\u03bd (iscuen).
sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
sn The word of the Lord\u2026to prevail. Luke portrays the impact of Christianity in terms of the Lord\u2019s transforming power in the lives of individuals."}, {"pk": 2852316, "translation": "NET", "book": 44, "chapter": 19, "verse": 21, "text": "Now after all these things had taken place, Paul resolved to go to Jerusalem, passing through Macedonia and Achaia. He said, \u201cAfter I have been there, I must also see Rome.\u201d", "comment": "sn Macedonia was the Roman province of Macedonia in Greece.
tn Grk \u201call these things had been fulfilled.\u201d
tn Grk \u201cPaul purposed in [his] spirit\u201d (an idiom). According to BDAG 1003 s.v. \u03c4\u03af\u03b8\u03b7\u03bc\u03b9 1.b.\u03b5 the entire idiom means \u201cto resolve\u201d (or \u201cdecide\u201d): \u201c\u1f14\u03b8\u03b5\u03c4\u03bf \u1f41 \u03a0\u03b1\u1fe6\u03bb\u03bf\u03c2 \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 w. inf. foll. Paul resolved 19:21.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
tn Grk \u201cAchaia, saying.\u201d Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (\u201cpassing through\u2026saying\u201d), the participle \u03b5\u1f30\u03c0\u1f7d\u03bd (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.map For location see JP4-A1."}, {"pk": 2852317, "translation": "NET", "book": 44, "chapter": 19, "verse": 22, "text": "So after sending two of his assistants, Timothy and Erastus, to Macedonia, he himself stayed on for a while in the province of Asia.", "comment": "tn The aorist participle \u1f00\u03c0\u03bf\u03c3\u03c4\u03b5\u03af\u03bb\u03b1\u03c2 (aposteila\") has been taken temporally reflecting action antecedent to that of the main verb (\u1f10\u03c0\u03ad\u03c3\u03c7\u03b5\u03bd, epescen).
tn Grk \u201ctwo of those who ministered to him.\u201d
sn Macedonia was the Roman province of Macedonia in Greece.
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia."}, {"pk": 2852318, "translation": "NET", "book": 44, "chapter": 19, "verse": 23, "text": "At that time a great disturbance took place concerning the Way.", "comment": "sn The Way refers to the Christian movement (Christianity).
tn Grk \u201cThere happened at that time.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb \u201ctook place\u201d has been supplied in the translation.
tn BDAG 512 s.v. \u03ba\u03b1\u03c4\u03ac B.2.a, \u201cin definite indications of time\u2026Of the past: \u03ba. \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03bd \u03c4\u1f78\u03bd \u03ba\u03b1\u03b9\u03c1\u03cc\u03bd at that time, then\u2026Ac 12:1; 19:23.\u201d
tn Grk \u201cno little disturbance\u201d (an idiom; see BDAG 991 s.v. \u03c4\u03ac\u03c1\u03b1\u03c7\u03bf\u03c2 2)."}, {"pk": 2852319, "translation": "NET", "book": 44, "chapter": 19, "verse": 24, "text": "For a man named Demetrius, a silversmith who made silver shrines of Artemis, brought a great deal of business to the craftsmen.", "comment": "sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
tn Grk \u201cbrought not a little business\u201d (an idiom).
sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20\u201321; 17:6\u20137; 18:13.
tn BDAG 665 s.v. \u03bd\u03b1\u03cc\u03c2 1.a states, \u201cSpecif. of temples: of replicas of the temple of Artemis at Ephesus 19:24\u2026but here, near \u1f31\u03b5\u03c1\u03cc\u03bd vs. 27\u2026\u03bd\u03b1\u03cc\u03c2 can be understood in the more restricted sense shrine, where the image of the goddess stood.\u201d"}, {"pk": 2852320, "translation": "NET", "book": 44, "chapter": 19, "verse": 25, "text": "He gathered these together, along with the workmen in similar trades, and said, \u201cMen, you know that our prosperity comes from this business.", "comment": "tn Grk \u201cgathering.\u201d The participle \u03c3\u03c5\u03bd\u03b1\u03b8\u03c1\u03bf\u03af\u03c3\u03b1\u03c2 (sunaqroisa\") has been translated as a finite verb due to requirements of contemporary English style.
sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
tn Another possible meaning is \u201cthat this business is an easy way for us to earn a living.\u201d
tn Grk \u201cwhom\u201d; because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) has been replaced with a pronoun (\u201cthese\u201d) and a new sentence begun in the translation."}, {"pk": 2852321, "translation": "NET", "book": 44, "chapter": 19, "verse": 26, "text": "And you see and hear that this Paul has persuaded and turned away a large crowd, not only in Ephesus but in practically all of the province of Asia, by saying that gods made by hands are not gods at all.", "comment": "map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) has been regarded as indicating instrumentality.
tn The words \u201cat all\u201d are not in the Greek text but are implied.sn Gods made by hands are not gods at all. Paul preached against paganism\u2019s idolatry. Here is a one-line summary of a speech like that in Acts 17:22\u201331.
tn Grk \u201cpersuading.\u201d The participle \u03c0\u03b5\u03af\u03c3\u03b1\u03c2 (peisa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cmisled.\u201d
tn BDAG 472 s.v. \u1f31\u03ba\u03b1\u03bd\u03cc\u03c2 3.a has \u201cof pers. \u1f44\u03c7\u03bb\u03bf\u03c2 a large crowd\u2026Ac 11:24, 26; 19:26.\u201d
tn Grk \u201cAsia\u201d; see the note on this word in v. 22."}, {"pk": 2852322, "translation": "NET", "book": 44, "chapter": 19, "verse": 27, "text": "There is danger not only that this business of ours will come into disrepute, but also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.\u201d", "comment": "sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
tn Grk \u201cAsia\u201d; see the note on this word in v. 22.
tn Or \u201cher magnificence.\u201d BDAG 488 s.v. \u03ba\u03b1\u03b8\u03b1\u03b9\u03c1\u03ad\u03c9 2.b has \u201c\u03ba\u03b1\u03b8\u03b1\u03b9\u03c1\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03c4\u1fc6\u03c2 \u03bc\u03b5\u03b3\u03b1\u03bb\u03b5\u03b9\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 suffer the loss of her magnificence Ac 19:27\u201d; L&N 13.38 has \u201c\u2018and to have her greatness done away with\u2019 Ac 19:27.\u201dsn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a \u201ccosmic\u201d one between deities.
tn Or \u201ccome under public criticism.\u201d BDAG 101 s.v. \u1f00\u03c0\u03b5\u03bb\u03b5\u03b3\u03bc\u03cc\u03c2 has \u201ccome into disrepute Ac 19:27.\u201d
tn BDAG 597 s.v. \u03bb\u03bf\u03b3\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 1.b has \u201c\u03b5\u1f30\u03c2 \u03bf\u1f50\u03b8\u1f72\u03bd \u03bb\u03bf\u03b3\u03b9\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9 be looked upon as nothing\u2026Ac 19:27.\u201d"}, {"pk": 2852323, "translation": "NET", "book": 44, "chapter": 19, "verse": 28, "text": "When they heard this they became enraged and began to shout, \u201cGreat is Artemis of the Ephesians!\u201d", "comment": "tn Grk \u201cAnd hearing.\u201d The participle \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (akousante\") has been taken temporally.
sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
tn Grk \u201cand began shouting, saying.\u201d The imperfect verb \u1f14\u03ba\u03c1\u03b1\u03b6\u03bf\u03bd (ekrazon) has been translated as an ingressive imperfect. The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in English and has not been translated.
tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cthey became filled with rage\u201d (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to \u201czeal\u201d or \u201cjealousy\u201d in the former case (Acts 7:54)."}, {"pk": 2852324, "translation": "NET", "book": 44, "chapter": 19, "verse": 29, "text": "The city was filled with the uproar, and the crowd rushed to the theater together, dragging with them Gaius and Aristarchus, the Macedonians who were Paul\u2019s traveling companions.", "comment": "tn Grk \u201cAnd the.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn L&N 39.43 has \u201c\u2018the uproar spread throughout the whole city\u2019 (literally \u2018the city was filled with uproar\u2019) Ac 19:29.\u201d BDAG 954 s.v. \u03c3\u03cd\u03b3\u03c7\u03c5\u03c3\u03b9\u03c2 has \u201cconfusion, tumult.\u201d
tn Grk \u201cthey\u201d; the referent (the crowd) has been specified in the translation for clarity.
sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
tn Grk \u201cto the theater with one accord.\u201d"}, {"pk": 2852325, "translation": "NET", "book": 44, "chapter": 19, "verse": 30, "text": "But when Paul wanted to enter the public assembly, the disciples would not let him.", "comment": "tn Or \u201center the crowd.\u201d According to BDAG 223 s.v. \u03b4\u1fc6\u03bc\u03bf\u03c2 2, \u201cin a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly\u2026\u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03b4. go into the assembly 19:30.\u201d"}, {"pk": 2852326, "translation": "NET", "book": 44, "chapter": 19, "verse": 31, "text": "Even some of the provincial authorities who were his friends sent a message to him, urging him not to venture into the theater.", "comment": "tn BDAG 242-43 s.v. \u03b4\u03af\u03b4\u03c9\u03bc\u03b9 11 has \u201cto cause (oneself) to go, go, venture somewhere (cp. our older \u2018betake oneself\u2019)\u2026Ac 19:31.\u201d The desire of these sympathetic authorities was surely to protect Paul\u2019s life. The detail indicates how dangerous things had become.
tn Grk \u201cAsiarchs\u201d (high-ranking officials of the province of Asia).
tn Grk \u201csending\u201d; the participle \u03c0\u03ad\u03bc\u03c8\u03b1\u03bd\u03c4\u03b5\u03c2 (pemyante\") has been translated as a finite verb due to requirements of contemporary English style.
tn The words \u201ca message\u201d are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2852327, "translation": "NET", "book": 44, "chapter": 19, "verse": 32, "text": "So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together.", "comment": "tn Or \u201chad assembled.\u201d"}, {"pk": 2852328, "translation": "NET", "book": 44, "chapter": 19, "verse": 33, "text": "Some of the crowd concluded it was about Alexander because the Jews had pushed him to the front. Alexander, gesturing with his hand, was wanting to make a defense before the public assembly.", "comment": "sn The nature of Alexander\u2019s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of \u201cthe Way.\u201d However, he never got a chance to speak.
tn Or \u201cSome of the crowd gave instructions to.\u201d
tn The words \u201cit was about\u201d are not in the Greek text but are implied; \u1fbf\u0391\u03bb\u03ad\u03be\u03b1\u03bd\u03b4\u03c1\u03bf\u03bd (Alexandron) is taken to be an accusative of general reference.
tn BDAG 865 s.v. \u03c0\u03c1\u03bf\u03b2\u03ac\u03bb\u03bb\u03c9 1 has \u201cto cause to come forward, put forward\u2026\u03c4\u03b9\u03bd\u03ac someone\u2026push someone forward to speak in the theater\u2026Ac 19:33.\u201d
tn Or \u201cmotioning.\u201d
tn Or \u201cbefore the crowd.\u201d According to BDAG 223 s.v. \u03b4\u1fc6\u03bc\u03bf\u03c2 2, \u201cin a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly\u2026\u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03c4\u1ff7 \u03b4. make a defense before the assembly vs. 33.\u201d"}, {"pk": 2852329, "translation": "NET", "book": 44, "chapter": 19, "verse": 34, "text": "But when they recognized that he was a Jew, they all shouted in unison, \u201cGreat is Artemis of the Ephesians!\u201d for about two hours.", "comment": "sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
tn Grk \u201cBut recognizing.\u201d The participle \u1f10\u03c0\u03b9\u03b3\u03bd\u03cc\u03bd\u03c4\u03b5\u03c2 (epignonte\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201c[they shouted] with one voice from all of them\u201d (an idiom).
sn They all shouted\u2026for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face."}, {"pk": 2852330, "translation": "NET", "book": 44, "chapter": 19, "verse": 35, "text": "After the city secretary quieted the crowd, he said, \u201cMen of Ephesus, what person is there who does not know that the city of the Ephesians is the keeper of the temple of the great Artemis and of her image that fell from heaven?", "comment": "sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
tn Or \u201cclerk.\u201d The \u201cscribe\u201d (\u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03cd\u03c2, grammateu\") was the keeper of the city\u2019s records.
tn This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\").
tn See BDAG 670 s.v. \u03bd\u03b5\u03c9\u03ba\u03cc\u03c1\u03bf\u03c2. The city is described as the \u201cwarden\u201d or \u201cguardian\u201d of the goddess and her temple.
tn Or \u201cfrom the sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d).sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city\u2019s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object."}, {"pk": 2852331, "translation": "NET", "book": 44, "chapter": 19, "verse": 36, "text": "So because these facts are indisputable, you must keep quiet and not do anything reckless.", "comment": "tn The genitive absolute construction with the participle \u1f44\u03bd\u03c4\u03c9\u03bd (ontwn) has been translated as a causal adverbial participle. On the term translated \u201cindisputable\u201d see BDAG 68-69 s.v. \u1f00\u03bd\u03b1\u03bd\u03c4\u03af\u03c1\u03c1\u03b7\u03c4\u03bf\u03c2 which has \u201cnot to be contradicted, undeniable.\u201d
tn L&N 88.98 has \u201cpertaining to impetuous and reckless behavior \u2013 \u2018reckless, impetuous.\u2019\u2026\u2018so then, you must calm down and not do anything reckless\u2019 Ac 19:36.\u201d The city secretary was asking that order be restored.
tn Grk \u201cthese things.\u201d
tn Grk \u201cit is necessary that you be quiet.\u201d"}, {"pk": 2852332, "translation": "NET", "book": 44, "chapter": 19, "verse": 37, "text": "For you have brought these men here who are neither temple robbers nor blasphemers of our goddess.", "comment": "tn Or perhaps, \u201cdesecrators of temples.\u201d
sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime."}, {"pk": 2852333, "translation": "NET", "book": 44, "chapter": 19, "verse": 38, "text": "If then Demetrius and the craftsmen who are with him have a complaint against someone, the courts are open and there are proconsuls; let them bring charges against one another there.", "comment": "tn BDAG 600 s.v. \u03bb\u03cc\u03b3\u03bf\u03c2 1.a.\u03b5 has \u201c\u1f14\u03c7\u03b5\u03b9\u03bd \u03c0\u03c1\u03cc\u03c2 \u03c4\u03b9\u03bd\u03b1 \u03bb\u03cc\u03b3\u03bf\u03bd have a complaint against someone\u202619:38.\u201d
tn L&N 56.1 has \u2018if Demetrius and his workers have an accusation against someone, the courts are open\u2019 Ac 19:38.\u201d
tn The word \u201cthere\u201d is not in the Greek text but is implied. The official\u2019s request is that the legal system be respected."}, {"pk": 2852334, "translation": "NET", "book": 44, "chapter": 19, "verse": 39, "text": "But if you want anything in addition, it will have to be settled in a legal assembly.", "comment": "tn Or \u201cin a legal meeting of the citizens.\u201d L&N 30.81 has \u201c\u1f10\u03bd \u03c4\u1fc7 \u1f10\u03bd\u03bd\u03cc\u03bc\u1ff3 \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u1fb3 \u1f10\u03c0\u03b9\u03bb\u03c5\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 \u2018it will have to be settled in a legal meeting of the citizens\u2019 Ac 19:39.\u201d This meeting took place three times a year.
tn Or \u201canything more than this.\u201d
tn Or \u201cresolved.\u201d"}, {"pk": 2852335, "translation": "NET", "book": 44, "chapter": 19, "verse": 40, "text": "For we are in danger of being charged with rioting today, since there is no cause we can give to explain this disorderly gathering.\u201d", "comment": "tn Or \u201cto account for.\u201d Grk \u201csince there is no cause concerning which we can give account concerning this disorderly gathering.\u201d The complexity of the Greek relative clause (\u201cwhich\u201d) and the multiple prepositions (\u201cconcerning\u201d) have been simplified in the translation consistent with contemporary English style.
tn Grk \u201cFor indeed.\u201d The ascensive force of \u03ba\u03b1\u03af (kai) would be awkward to translate here.
tn The term translated \u201crioting\u201d refers to a revolt or uprising (BDAG 940 s.v. \u03c3\u03c4\u03ac\u03c3\u03b9\u03c2 2, 3). This would threaten Roman rule and invite Roman intervention.
tn Or \u201ccommotion.\u201d BDAG 979 s.v. \u03c3\u03c5\u03c3\u03c4\u03c1\u03bf\u03c6\u1f75 1 gives the meaning \u201ca tumultuous gathering of people, disorderly/seditious gathering or commotion\u2026Ac 19:40.\u201d"}, {"pk": 2852336, "translation": "NET", "book": 44, "chapter": 19, "verse": 41, "text": "After he had said this, he dismissed the assembly.", "comment": "tn Grk \u201cthese things.\u201d
tn Grk \u201cAnd after.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Grk \u201cAnd saying.\u201d The participle \u03b5\u1f30\u03c0\u1f7d\u03bd (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT."}, {"pk": 2852337, "translation": "NET", "book": 44, "chapter": 20, "verse": 1, "text": "After the disturbance had ended, Paul sent for the disciples, and after encouraging them and saying farewell, he left to go to Macedonia.", "comment": "tn Or \u201cand taking leave of them.\u201d
tn Or \u201cexhorting.\u201d
sn Macedonia was the Roman province of Macedonia in Greece."}, {"pk": 2852338, "translation": "NET", "book": 44, "chapter": 20, "verse": 2, "text": "After he had gone through those regions and spoken many words of encouragement to the believers there, he came to Greece,", "comment": "tn Grk \u201c[to] them\u201d; the referent (the believers there) has been specified in the translation for clarity.
tn BDAG 633 s.v. \u03bc\u03ad\u03c1\u03bf\u03c2 1.b.\u03b3 gives the meanings \u201cthe parts (of a geographical area), region, district,\u201d but the use of \u201cdistrict\u201d in this context probably implies too much specificity.
tn Grk \u201cand encouraging them with many words.\u201d The participle \u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u03ad\u03c3\u03b1\u03c2 (parakalesa\", \u201cencouraging\u201d) has been translated by the phrase \u201cspoken\u2026words of encouragement\u201d because the formal equivalent is awkward in contemporary English.
tn In popular usage the term translated \u201cGreece\u201d here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. \u1ffe\u0395\u03bb\u03bb\u03ac\u03c2)."}, {"pk": 2852339, "translation": "NET", "book": 44, "chapter": 20, "verse": 3, "text": "where he stayed for three months. Because the Jews had made a plot against him as he was intending to sail for Syria, he decided to return through Macedonia.", "comment": "tn BDAG 199 s.v. \u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9 7 has \u201c\u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u03b3\u03bd\u1f7d\u03bc\u03b7\u03c2 he decided Ac 20:3.\u201d
tn BDAG 841 s.v. \u03c0\u03bf\u03b9\u03ad\u03c9 5.c, \u201cw. an acc. of time spend, stay.\u201d
tn The participle \u03b2\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 (benomenh\") has been translated as a causal adverbial participle. L&N 30.71 has \u201c\u1f10\u03c0\u03b9\u03b2\u03bf\u03c5\u03bb\u1fc6\u03c2 \u03b1\u1f50\u03c4\u1ff7 \u1f51\u03c0\u1f78 \u03c4\u1ff6\u03bd \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd \u2018because the Jews had made a plot against him\u2019 Ac 20:3.\u201d
sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
tn BDAG 628 s.v. \u03bc\u03ad\u03bb\u03bb\u03c9 1.c.\u03b3 has \u201cdenoting an intended action: intend, propose, have in mind\u2026Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.\u201d
tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4 gives \u201cput out to sea\u201d here (as a nautical technical term). However, since the English expression \u201cput out to sea\u201d could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression \u201csail\u201d is used at this point in the translation.
sn Macedonia was the Roman province of Macedonia in Greece."}, {"pk": 2852340, "translation": "NET", "book": 44, "chapter": 20, "verse": 4, "text": "Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, and Timothy, as well as Tychicus and Trophimus from the province of Asia.", "comment": "tn Grk \u201cof the Thessalonians.\u201dmap For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn Grk \u201cHe\u201d; the referent (Paul) has been specified in the translation for clarity.
sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn Grk \u201cand Gaius,\u201d but this \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.map For location see JP1-E2; JP2-E2; JP3-E2.
tn Grk \u201cthe Asians Tychicus and Trophimus.\u201d In the NT \u201cAsia\u201d always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia."}, {"pk": 2852341, "translation": "NET", "book": 44, "chapter": 20, "verse": 5, "text": "These had gone on ahead and were waiting for us in Troas.", "comment": "sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
tn Grk \u201cThese, having gone on ahead, were waiting.\u201d The participle \u03c0\u03c1\u03bf\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (proelqonte\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852342, "translation": "NET", "book": 44, "chapter": 20, "verse": 6, "text": "We sailed away from Philippi after the days of Unleavened Bread, and within five days we came to the others in Troas, where we stayed for seven days.", "comment": "map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1\u201320; Ezek 45:21\u201324; Matt 26:17; Luke 22:1).
tn BDAG 160 s.v. \u1f04\u03c7\u03c1\u03b9 1.a.\u03b1 has \u201c\u1f04. \u1f21\u03bc\u03b5\u03c1\u1ff6\u03bd \u03c0\u03ad\u03bd\u03c4\u03b5 within five days Ac 20:6.\u201d
sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
tn Grk \u201cto them\u201d; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
sn This marks the beginning of another \u201cwe\u201d section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey."}, {"pk": 2852343, "translation": "NET", "book": 44, "chapter": 20, "verse": 7, "text": "On the first day of the week, when we met to break bread, Paul began to speak to the people, and because he intended to leave the next day, he extended his message until midnight.", "comment": "tn Or \u201cprolonged.\u201d
sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
tn Or \u201cassembled.\u201d
tn The verb \u03b4\u03b9\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9 (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, \u201cWhat is at issue is the address which any qualified member of a synagogue might give.\u201d Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate \u03b4\u03b9\u03b5\u03bb\u03ad\u03b3\u03b5\u03c4\u03bf (dielegeto) simply as \u201cspeak\u201d here. The imperfect verb \u03b4\u03b9\u03b5\u03bb\u03ad\u03b3\u03b5\u03c4\u03bf has been translated as an ingressive imperfect.
tn BDAG 628 s.v. \u03bc\u03ad\u03bb\u03bb\u03c9 1.c.\u03b3 has \u201cdenoting an intended action: intend, propose, have in mind\u2026Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.\u201d"}, {"pk": 2852344, "translation": "NET", "book": 44, "chapter": 20, "verse": 8, "text": "(Now there were many lamps in the upstairs room where we were meeting.)", "comment": "tn More commonly \u03bb\u03b1\u03bc\u03c0\u03ac\u03c2 (lampa\") means \u201ctorch,\u201d but here according to BDAG 585 s.v. \u03bb\u03b1\u03bc\u03c0\u03ac\u03c2 2, \u201clamp\u2026w. a wick and space for oil.\u201d
sn This is best taken as a parenthetical note by the author."}, {"pk": 2852345, "translation": "NET", "book": 44, "chapter": 20, "verse": 9, "text": "A young man named Eutychus, who was sitting in the window, was sinking into a deep sleep while Paul continued to speak for a long time. Fast asleep, he fell down from the third story and was picked up dead.", "comment": "tn Grk \u201csinking into a deep sleep.\u201d BDAG 529 s.v. \u03ba\u03b1\u03c4\u03b1\u03c6\u03ad\u03c1\u03c9 3 has \u201c\u1f55\u03c0\u03bd\u1ff3 \u03b2\u03b1\u03b8\u03b5\u1fd6 sink into a deep sleep\u2026Ac 20:9a.\u201d The participle \u03ba\u03b1\u03c4\u03b1\u03c6\u03b5\u03c1\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (kataferomeno\") has been translated as a finite verb due to requirements of contemporary English style.
tn BDAG 529 s.v. \u03ba\u03b1\u03c4\u03b1\u03c6\u03ad\u03c1\u03c9 3 has \u201c\u03ba\u03b1\u03c4\u03b5\u03bd\u03b5\u03c7\u03b8\u03b5\u1f76\u03c2 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u1f54\u03c0\u03bd\u03bf\u03c5 overwhelmed by sleep vs. 9b,\u201d but this expression is less common in contemporary English than phrases like \u201cfast asleep\u201d or \u201csound asleep.\u201d
tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. \u03b8\u03c5\u03c1\u03af\u03c2).
tn The participle \u03b4\u03b9\u03b1\u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 (dialegomenou) has been taken temporally."}, {"pk": 2852346, "translation": "NET", "book": 44, "chapter": 20, "verse": 10, "text": "But Paul went down, threw himself on the young man, put his arms around him, and said, \u201cDo not be distressed, for he is still alive!\u201d", "comment": "tn Grk \u201con him\u201d; the referent (the young man) has been specified in the translation for clarity.
tn Grk \u201cfor his life is in him\u201d (an idiom).
tn Grk \u201cgoing down.\u201d The participle \u03ba\u03b1\u03c4\u03b1\u03b2\u03ac\u03c2 (katabas) has been translated as a finite verb due to requirements of contemporary English style.
tn BDAG 377 s.v. \u1f10\u03c0\u03b9\u03c0\u03af\u03c0\u03c4\u03c9 1.b has \u201c\u1f10\u03c0\u03ad\u03c0\u03b5\u03c3\u03b5\u03bd \u03b1\u1f50\u03c4\u1ff7 he threw himself upon him Ac 20:10.\u201d
tn BDAG 959 s.v. \u03c3\u03c5\u03bc\u03c0\u03b5\u03c1\u03b9\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9 has \u201cto throw one\u2019s arms around, embrace w. acc. to be supplied Ac 20:10.\u201d However, \u201cembraced the young man\u201d might be taken (out of context) to have erotic implications, while \u201cthrew his arms around him\u201d would be somewhat redundant since \u201cthrew\u201d has been used in the previous phrase."}, {"pk": 2852347, "translation": "NET", "book": 44, "chapter": 20, "verse": 11, "text": "Then Paul went back upstairs, and after he had broken bread and eaten, he talked with them a long time, until dawn. Then he left.", "comment": "tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cgoing back upstairs.\u201d The participle \u1f00\u03bd\u03b1\u03b2\u03ac\u03c2 (anabas) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201ctalking with them.\u201d The participle \u1f41\u03bc\u03b9\u03bb\u1f75\u03c3\u03b1\u03c2 (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852348, "translation": "NET", "book": 44, "chapter": 20, "verse": 12, "text": "They took the boy home alive and were greatly comforted.", "comment": "tn Grk \u201cwere not to a moderate degree\u201d (an idiom). L&N 78.11 states: \u201c\u03bc\u03b5\u03c4\u03c1\u03af\u03c9\u03c2: a moderate degree of some activity or state \u2013 \u2018moderately, to a moderate extent.\u2019 \u1f24\u03b3\u03b1\u03b3\u03bf\u03bd \u03b4\u1f72 \u03c4\u1f78\u03bd \u03c0\u03b1\u1fd6\u03b4\u03b1 \u03b6\u1ff6\u03bd\u03c4\u03b1, \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c1\u03b5\u03ba\u03bb\u1f75\u03b8\u03b7\u03c3\u03b1\u03bd \u03bf\u1f50 \u03bc\u03b5\u03c4\u03c1\u03af\u03c9\u03b8\u03c2 \u2018they took the young man home alive and were greatly comforted\u2019 Ac 20:12. In Ac 20:12 the phrase \u03bf\u1f50 \u03bc\u03b5\u03c4\u03c1\u03af\u03c9\u03c2, literally \u2018not to a moderate degree,\u2019 is equivalent to a strong positive statement, namely, \u2018greatly\u2019 or \u2018to a great extent.\u2019\u201d"}, {"pk": 2852349, "translation": "NET", "book": 44, "chapter": 20, "verse": 13, "text": "We went on ahead to the ship and put out to sea for Assos, intending to take Paul aboard there, for he had arranged it this way. He himself was intending to go there by land.", "comment": "tn Grk \u201cgoing on ahead.\u201d The participle \u03c0\u03c1\u03bf\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (proelqonte\") has been translated as a finite verb due to requirements of contemporary English style.
tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
tn BDAG 628 s.v. \u03bc\u03ad\u03bb\u03bb\u03c9 1.c.\u03b3 has \u201cdenoting an intended action: intend, propose, have in mind\u2026Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.\u201d
tn Or \u201cfor he told us to do this.\u201d Grk \u201cfor having arranged it this way, he.\u201d The participle \u03b4\u03b9\u03b1\u03c4\u03b5\u03c4\u03b1\u03b3\u03bc\u03ad\u03bd\u03bf\u03c2 (diatetagmeno\") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. \u03b4\u03b9\u03b1\u03c4\u03ac\u03c3\u03c3\u03c9 1 has \u201c\u03bf\u1f55\u03c4\u03c9\u03c2 \u03b4\u03b9\u03b1\u03c4\u03b5\u03c4\u03b1\u03b3\u03bc\u03ad\u03bd\u03bf\u03c2 \u1f26\u03bd he had arranged it so Ac 20:13.\u201d L&N 15.224 has \u201c\u2018he told us to do this.\u201d
tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning \u201cWe went on ahead.\u201d
tn BDAG 628 s.v. \u03bc\u03ad\u03bb\u03bb\u03c9 1.c.\u03b3 has \u201cdenoting an intended action: intend, propose, have in mind\u2026Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.\u201d
tn Or \u201cthere on foot.\u201d"}, {"pk": 2852350, "translation": "NET", "book": 44, "chapter": 20, "verse": 14, "text": "When he met us in Assos, we took him aboard and went to Mitylene.", "comment": "sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
tn Grk \u201ctaking him aboard, we.\u201d The participle \u1f00\u03bd\u03b1\u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2 (analabonte\") has been translated as a finite verb due to requirements of contemporary English style.
sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos."}, {"pk": 2852351, "translation": "NET", "book": 44, "chapter": 20, "verse": 15, "text": "We set sail from there, and on the following day we arrived off Chios. The next day we approached Samos, and the day after that we arrived at Miletus.", "comment": "tn Or \u201coffshore from Chios.\u201dsn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
tn Or \u201ccrossed over to,\u201d \u201carrived at.\u201d L&N 54.12 has \u201c\u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03bb\u03bb\u03c9: (a technical, nautical term) to sail up to or near \u2013 \u2018to approach, to arrive at, to sail to.\u2019 \u03c0\u03b1\u03c1\u03b5\u03b2\u03ac\u03bb\u03bf\u03bc\u03b5\u03bd \u03b5\u1f30\u03c2 \u03a3\u03ac\u03bc\u03bf\u03bd \u2018we approached Samos\u2019 or \u2018we arrived at Samos\u2019 Ac 20:15.\u201d
sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
tn Grk \u201csetting sail from there.\u201d The participle \u1f00\u03c0\u03bf\u03c0\u03bb\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (apopleusante\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852352, "translation": "NET", "book": 44, "chapter": 20, "verse": 16, "text": "For Paul had decided to sail past Ephesus so as not to spend time in the province of Asia, for he was hurrying to arrive in Jerusalem, if possible, by the day of Pentecost.", "comment": "tn Grk \u201cso that he might not have to spend time.\u201d L&N 67.79 has \u201c\u1f45\u03c0\u03c9\u03c2 \u03bc\u1f74 \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9 \u03b1\u1f50\u03c4\u1ff7 \u03c7\u03c1\u03bf\u03bd\u03bf\u03c4\u03c1\u03b9\u03b2\u1fc6\u03c3\u03b1\u03b9 \u1f10\u03bd \u03c4\u1fc7 \u1fbf\u0391\u03c3\u03af\u1fb3 \u2018so as not to spend any time in the province of Asia\u2019 Ac 20:16.\u201d
map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
tn Or \u201cwas eager.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Grk \u201cif it could be to him\u201d (an idiom)."}, {"pk": 2852353, "translation": "NET", "book": 44, "chapter": 20, "verse": 17, "text": "From Miletus he sent a message to Ephesus, telling the elders of the church to come to him.", "comment": "tn The words \u201ca message\u201d are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
tn The words \u201cto him\u201d are not in the Greek text but are implied. L&N 33.311 has for the verb \u03bc\u03b5\u03c4\u03b1\u03ba\u03b1\u03bb\u03ad\u03bf\u03bc\u03b1\u03b9 (metakaleomai) \u201cto summon someone, with considerable insistence and authority \u2013 \u2018to summon, to tell to come.\u2019\u201d"}, {"pk": 2852354, "translation": "NET", "book": 44, "chapter": 20, "verse": 18, "text": "When they arrived, he said to them, \u201cYou yourselves know how I lived the whole time I was with you, from the first day I set foot in the province of Asia,", "comment": "tn Grk \u201cYou yourselves know, from the first day I set foot in Asia, how I was with you the whole time.\u201d This could be understood to mean \u201chow I stayed with you the whole time,\u201d but the following verses make it clear that Paul\u2019s lifestyle while with the Ephesians is in view here. Thus the translation \u201chow I lived the whole time I was with you\u201d makes this clear.
tn Grk \u201cAsia\u201d; see the note on this word in v. 16.
tn Or \u201cI arrived.\u201d BDAG 367 s.v. \u1f10\u03c0\u03b9\u03b2\u03b1\u03af\u03bd\u03c9 2, \u201cset foot in\u2026\u03b5\u1f30\u03c2 \u03c4. \u1fbf\u0391\u03c3\u03af\u03b1\u03bd set foot in Asia Ac 20:18.\u201d However, L&N 15.83 removes the idiom: \u201cyou know that since the first day that I came to Asia.\u201d"}, {"pk": 2852355, "translation": "NET", "book": 44, "chapter": 20, "verse": 19, "text": "serving the Lord with all humility and with tears, and with the trials that happened to me because of the plots of the Jews.", "comment": "sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3\u201311.
sn These plots are mentioned in Acts 9:24; 20:13."}, {"pk": 2852356, "translation": "NET", "book": 44, "chapter": 20, "verse": 20, "text": "You know that I did not hold back from proclaiming to you anything that would be helpful, and from teaching you publicly and from house to house,", "comment": "tn Or \u201cdeclaring.\u201d
tn Or \u201copenly.\u201d
tn Or \u201cprofitable.\u201d BDAG 960 s.v. \u03c3\u03c5\u03bc\u03c6\u03ad\u03c1\u03c9 2.b.\u03b1 has \u201c\u03c4\u1f70 \u03c3\u03c5\u03bc\u03c6\u03ad\u03c1\u03bf\u03bd\u03c4\u03b1 what advances your best interests or what is good for you Ac 20:20,\u201d but the broader meaning (s.v. 2, \u201cto be advantageous, help, confer a benefit, be profitable/useful\u201d) is equally possible in this context."}, {"pk": 2852357, "translation": "NET", "book": 44, "chapter": 20, "verse": 21, "text": "testifying to both Jews and Greeks about repentance toward God and faith in our Lord Jesus.", "comment": "tc Several mss, including some of the more important ones (\u00cc74 \u05d0 \u0391 C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (Criston, \u201cChrist\u201d) at the end of this verse. This word is lacking in B H L P \u03a8 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both \u201cLord Jesus\u201d and \u201cLord Jesus Christ\u201d occur, though between 16:31 and the end of the book \u201cLord Jesus Christ\u201d appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
tn BDAG 233 s.v. \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 1 has \u201ctestify of, bear witness to (orig. under oath)\u2026of repentance to Judeans and Hellenes Ac 20:21.\u201d"}, {"pk": 2852358, "translation": "NET", "book": 44, "chapter": 20, "verse": 22, "text": "And now, compelled by the Spirit, I am going to Jerusalem without knowing what will happen to me there,", "comment": "sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the \u201cJerusalem journey\u201d motif figures so prominently in Luke\u2019s Gospel (9:51-19:44).
tn Grk \u201cAnd now, behold.\u201d Here \u1f30\u03b4\u03bf\u03cd (idou) has not been translated.
tn Grk \u201cbound.\u201d
tn BDAG 965 s.v. \u03c3\u03c5\u03bd\u03b1\u03bd\u03c4\u03ac\u03c9 2 has \u03c4\u1f70 \u1f10\u03bd \u03b1\u1f50\u03c4\u1fc7 \u03c3\u03c5\u03bd\u03b1\u03bd\u03c4\u1f75\u03c3\u03bf\u03bd\u03c4\u03b1 \u1f10\u03bc\u03bf\u1f76 \u03bc\u1f74 \u03b5\u1f30\u03b4\u1f7d\u03c2 without knowing what will happen to me there Ac 20:22.\u201d"}, {"pk": 2852359, "translation": "NET", "book": 44, "chapter": 20, "verse": 23, "text": "except that the Holy Spirit warns me in town after town that imprisonment and persecutions are waiting for me.", "comment": "tn Or \u201ctroubles,\u201d \u201csuffering.\u201d See Acts 19:21; 21:4, 11.
tn The Greek text here reads \u03ba\u03b1\u03c4\u1f70 \u03c0\u03cc\u03bb\u03b9\u03bd (kata polin).
tn Grk \u201cbonds.\u201d
tn Grk \u201csaying that,\u201d but the participle \u03bb\u03ad\u03b3\u03bf\u03bd (legon) is redundant in English and has not been translated.
tn The verb \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 (diamarturomai) can mean \u201cwarn\u201d (BDAG 233 s.v. \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 2 has \u201csolemnly urge, exhort, warn\u2026w. dat. of pers. addressed\u201d), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning \u201ctestify of, bear witness to\u201d (s.v. 1).
tn BDAG 826 s.v. \u03c0\u03bb\u1f75\u03bd 1.d has \u201c\u03c0\u03bb\u1f74\u03bd \u1f45\u03c4\u03b9 except that\u2026Ac 20:23.\u201d"}, {"pk": 2852360, "translation": "NET", "book": 44, "chapter": 20, "verse": 24, "text": "But I do not consider my life worth anything to myself, so that I may finish my task and the ministry that I received from the Lord Jesus, to testify to the good news of God\u2019s grace.", "comment": "tn BDAG 1106 s.v. \u1f61\u03c2 9 describes this use as \u201ca final particle, expressing intention/purpose, with a view to, in order to.\u201d
tn Grk \u201csoul.\u201d
tn Or \u201cI do not consider my life worth a single word.\u201d According to BDAG 599 s.v. \u03bb\u03cc\u03b3\u03bf\u03c2 1.a.\u03b1, \u201cIn the textually uncertain pass. Ac 20:24 the text as it stands in N., \u03bf\u1f50\u03b4\u03b5\u03bd\u1f78\u03c2 \u03bb\u03cc\u03b3\u03bf\u03c5 (v.l. \u03bb\u03cc\u03b3\u03bf\u03bd) \u03c0\u03bf\u03b9\u03bf\u1fe6\u03bc\u03b1\u03b9 \u03c4\u1f74\u03bd \u03c8\u03c5\u03c7\u1f74\u03bd \u03c4\u03b9\u03bc\u03af\u03b1\u03bd, may well mean: I do not consider my life worth a single word (cp. \u03bb\u03cc\u03b3\u03bf\u03c5 \u1f04\u03be\u03b9\u03bf\u03bd [\u1f04\u03be\u03b9\u03bf\u03c2 1a] and our \u2018worth mention\u2019).\u201d
tn Grk \u201ccourse.\u201d See L&N 42.26, \u201c(a figurative extension of meaning of \u03b4\u03c1\u03cc\u03bc\u03bf\u03c2 \u2018race\u2019) a task or function involving continuity, serious, effort, and possibly obligation \u2013 \u2018task, mission\u2019\u2026Ac 20:24.\u201d On this Pauline theme see also Phil 1:19\u201326; Col 1:24; 2 Tim 4:6\u20137.
tn Or \u201cto the gospel.\u201d"}, {"pk": 2852361, "translation": "NET", "book": 44, "chapter": 20, "verse": 25, "text": "\u201cAnd now I know that none of you among whom I went around proclaiming the kingdom will see me again.", "comment": "tn Grk \u201cwill see my face\u201d (an idiom for seeing someone in person).
tn Grk \u201cAnd now, behold.\u201d Here \u1f30\u03b4\u03bf\u03cd (idou) has not been translated.
tn Grk \u201call of you\u2026will not see.\u201d Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
sn Note how Paul\u2019s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God\u2019s grace in v. 24. For Paul the two concepts were interrelated."}, {"pk": 2852362, "translation": "NET", "book": 44, "chapter": 20, "verse": 26, "text": "Therefore I declare to you today that I am innocent of the blood of you all.", "comment": "tn Grk \u201cclean, pure,\u201d thus \u201cguiltless\u201d (BDAG 489 s.v. \u03ba\u03b1\u03b8\u03b1\u03c1\u03cc\u03c2 3.a).sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
tn Or \u201ctestify.\u201d
tn That is, \u201cthat if any of you should be lost, I am not responsible\u201d (an idiom). According to L&N 33.223, the meaning of the phrase \u201cthat I am innocent of the blood of all of you\u201d is \u201cthat if any of you should be lost, I am not responsible.\u201d However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word \u201cyou\u201d is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27."}, {"pk": 2852363, "translation": "NET", "book": 44, "chapter": 20, "verse": 27, "text": "For I did not hold back from announcing to you the whole purpose of God.", "comment": "tn Or \u201cdid not avoid.\u201d BDAG 1041 s.v. \u1f51\u03c0\u03bf\u03c3\u03c4\u03ad\u03bb\u03bb\u03c9 2.b has \u201cshrink from, avoid implying fear\u2026\u03bf\u1f50 \u03b3\u1f70\u03c1 \u1f51\u03c0\u03b5\u03c3\u03c4\u03b5\u03b9\u03bb\u03ac\u03bc\u03b7\u03bd \u03c4\u03bf\u1fe6 \u03bc\u1f74 \u1f00\u03bd\u03b1\u03b3\u03b3\u03b5\u1fd6\u03bb\u03b1\u03b9 I did not shrink from proclaiming Ac 20:27\u201d; L&N 13.160 has \u201cto hold oneself back from doing something, with the implication of some fearful concern \u2013 \u2018to hold back from, to shrink from, to avoid\u2019\u2026\u2018for I have not held back from announcing to you the whole purpose of God\u2019 Ac 20:27.\u201d
tn Or \u201cplan.\u201d
tn Or \u201cproclaiming,\u201d \u201cdeclaring.\u201d"}, {"pk": 2852364, "translation": "NET", "book": 44, "chapter": 20, "verse": 28, "text": "Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son.", "comment": "tn Or \u201cwith his own blood\u201d; Grk \u201cwith the blood of his own.\u201d The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning \u201chis own blood\u201d; or (2) as a possessive genitive, \u201cwith the blood of his own.\u201d In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, \u201cThe Blood of God,\u201d CBQ 9 (1947): 381-408.sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ\u2019s death (the other is in Luke 22:19).
tc The reading \u201cof God\u201d (\u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, tou qeou) is found in \u05d0 B 614 1175 1505 al vg sy; other witnesses have \u201cof the Lord\u201d (\u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5, tou kuriou) here (so \u00cc74 A C* D E \u03a8 33 1739 al co), while the majority of the later minuscule mss conflate these two into \u201cof the Lord and God\u201d (\u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u03ba\u03b1\u1f76 [\u03c4\u03bf\u1fe6] \u03b8\u03b5\u03bf\u1fe6, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 is decidedly superior on internal grounds. The final prepositional phrase of this verse, \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03b1\u1f35\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u1f30\u03b4\u03af\u03bf\u03c5 (dia tou {aimato\" tou idiou), could be rendered \u201cthrough his own blood\u201d or \u201cthrough the blood of his own.\u201d In the latter translation, the object that \u201cown\u201d modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that \u1f30\u03b4\u03af\u03bf\u03c5 modified \u03b1\u1f35\u03bc\u03b1\u03c4\u03bf\u03c2 would be prone to alter \u201cGod\u201d to \u201cLord\u201d to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03b8\u03b5\u03bf\u1fe6 following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 best explains the rise of the other readings and should be considered authentic.
tn Or \u201cacquired.\u201d
tn Or \u201cBe on your guard for\u201d (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
tn Grk \u201cin which.\u201d
tn Or \u201cguardians.\u201d BDAG 379-80 s.v. \u1f10\u03c0\u03af\u03c3\u03ba\u03bf\u03c0\u03bf\u03c2 2 states, \u201cThe term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition\u2026Ac 20:28.\u201d This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation."}, {"pk": 2852365, "translation": "NET", "book": 44, "chapter": 20, "verse": 29, "text": "I know that after I am gone fierce wolves will come in among you, not sparing the flock.", "comment": "tn That is, people like fierce wolves. See BDAG 167-68 s.v. \u03b2\u03b1\u03c1\u03cd\u03c2 4 on the term translated \u201cfierce.\u201d The battle that will follow would be a savage one.
tn Grk \u201cafter my departure.\u201d"}, {"pk": 2852366, "translation": "NET", "book": 44, "chapter": 20, "verse": 30, "text": "Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them.", "comment": "tn Grk \u201cfrom among yourselves.\u201d
tn Grk \u201cspeaking crooked things\u201d; BDAG 237 s.v. \u03b4\u03b9\u03b1\u03c3\u03c4\u03c1\u03ad\u03c6\u03c9 2 has \u201c\u03bb\u03b1\u03bb\u03b5\u1fd6\u03bd \u03b4\u03b9\u03b5\u03c3\u03c4\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03b1 teach perversions (of the truth) Ac 20:30.\u201dsn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18\u201319) and would seek to draw the disciples away after them.
tn The Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (\u201cfrom among your own group\u201d), it is most likely Paul was not predicting that these false teachers would include women."}, {"pk": 2852367, "translation": "NET", "book": 44, "chapter": 20, "verse": 31, "text": "Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears.", "comment": "tn Or \u201cbe watchful.\u201d
tn Or \u201cadmonishing.\u201d"}, {"pk": 2852368, "translation": "NET", "book": 44, "chapter": 20, "verse": 32, "text": "And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified.", "comment": "tn Or \u201ccommend.\u201d BDAG 772 s.v. \u03c0\u03b1\u03c1\u03b1\u03c4\u03af\u03b8\u03b7\u03bc\u03b9 3.b has \u201c\u03c4\u03b9\u03bd\u03ac \u03c4\u03b9\u03bd\u03b9 entrust someone to the care or protection of someone\u2026Of divine protection \u03c0\u03b1\u03c1\u03ad\u03b8\u03b5\u03bd\u03c4\u03bf \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u03c4\u1ff7 \u03ba\u03c5\u03c1\u03af\u1ff3 Ac 14:23; cp. 20:32.\u201d
tn Grk \u201cword.\u201d
tn Grk \u201cthe message of his grace, which.\u201d The phrase \u03c4\u1ff7 \u03b4\u03c5\u03bd\u03b1\u03bc\u03ad\u03bd\u1ff3 \u03bf\u1f30\u03ba\u03bf\u03b4\u03bf\u03bc\u1fc6\u03c3\u03b1\u03b9\u2026 (tw dunamenw oikodomhsai\u2026) refers to \u03c4\u1ff7 \u03bb\u03cc\u03b3\u03c9 (tw logw), not \u03c4\u1fc6\u03c2 \u03c7\u03ac\u03c1\u03b9\u03c4\u03bf\u03c2 (ths caritos); in English it could refer to either \u201cthe message\u201d or \u201cgrace,\u201d but in Greek, because of agreement in gender, the referent can only be \u201cthe message.\u201d To make this clear, a new sentence was begun in the translation and the referent \u201cthe message\u201d was repeated at the beginning of this new sentence."}, {"pk": 2852369, "translation": "NET", "book": 44, "chapter": 20, "verse": 33, "text": "I have desired no one\u2019s silver or gold or clothing.", "comment": "tn Traditionally, \u201ccoveted.\u201d BDAG 371 s.v. \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03ad\u03c9 1 has \u201cto have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired\u2026silver, gold, clothing Ac 20:33.\u201d The traditional term \u201ccovet\u201d is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul\u2019s integrity. He was not doing this for personal financial gain."}, {"pk": 2852370, "translation": "NET", "book": 44, "chapter": 20, "verse": 34, "text": "You yourselves know that these hands of mine provided for my needs and the needs of those who were with me.", "comment": "tn The words \u201cof mine\u201d are not in the Greek text, but are supplied to clarify whose hands Paul is referring to."}, {"pk": 2852371, "translation": "NET", "book": 44, "chapter": 20, "verse": 35, "text": "By all these things, I have shown you that by working in this way we must help the weak, and remember the words of the Lord Jesus that he himself said, \u2018It is more blessed to give than to receive.\u2019\u201d", "comment": "sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
sn The expression By all these things means \u201cIn everything I did.\u201d
tn Or \u201cmust assist.\u201d
tn Or \u201cthe sick.\u201d See Eph 4:28."}, {"pk": 2852372, "translation": "NET", "book": 44, "chapter": 20, "verse": 36, "text": "When he had said these things, he knelt down with them all and prayed.", "comment": "tn Grk \u201ckneeling down\u2026he prayed.\u201d The participle \u03b8\u03b5\u03af\u03c2 (qeis) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2852373, "translation": "NET", "book": 44, "chapter": 20, "verse": 37, "text": "They all began to weep loudly, and hugged Paul and kissed him,", "comment": "tn Grk \u201cweeping a great deal,\u201d thus \u201cloudly\u201d (BDAG 472 s.v. \u1f31\u03ba\u03b1\u03bd\u03cc\u03c2 and BDAG 546 s.v. \u03ba\u03bb\u03b1\u03c5\u03b8\u03bc\u03cc\u03c2).
sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
tn Grk \u201cfell on Paul\u2019s neck\u201d (an idiom, see BDAG 1014 s.v. \u03c4\u03c1\u03ac\u03c7\u03b7\u03bb\u03bf\u03c2)."}, {"pk": 2852374, "translation": "NET", "book": 44, "chapter": 20, "verse": 38, "text": "especially saddened by what he had said, that they were not going to see him again. Then they accompanied him to the ship.", "comment": "tn Grk \u201cby the word that he had said.\u201d
tn BDAG 873 s.v. \u03c0\u03c1\u03bf\u03c0\u03ad\u03bc\u03c0\u03c9 1 has \u201cthey accompanied him to the ship Ac 20:38.\u201d
tn Or \u201cpained.\u201d
tn Grk \u201cto see his face\u201d (an idiom for seeing someone in person)."}, {"pk": 2852375, "translation": "NET", "book": 44, "chapter": 21, "verse": 1, "text": "After we tore ourselves away from them, we put out to sea, and sailing a straight course, we came to Cos, on the next day to Rhodes, and from there to Patara.", "comment": "sn Cos was an island in the Aegean Sea.
sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
tn Grk \u201cIt happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle \u1f00\u03c0\u03bf\u03c3\u03c0\u03b1\u03c3\u03b8\u03ad\u03bd\u03c4\u03b1\u03c2 (apospasqenta\", \u201ctearing ourselves away\u201d) is prior to the departure of the ship, it has been translated as antecedent action (\u201cafter\u201d).
sn This marks the beginning of another \u201cwe\u201d section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
tn BDAG 120 s.v. \u1f00\u03c0\u03bf\u03c3\u03c0\u03ac\u03c9 2.b has \u201cpass. in mid. sense \u1f00. \u1f00\u03c0\u03cc \u03c4\u03b9\u03bd\u03bf\u03c2 tear oneself away Ac 21:1\u201d; LSJ 218 gives several illustrations of this verb meaning \u201cto tear or drag away from.\u201d
tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
tn BDAG 406 s.v. \u03b5\u1f50\u03b8\u03c5\u03b4\u03c1\u03bf\u03bc\u03ad\u03c9 has \u201cof a ship run a straight course\u201d; L&N 54.3 has \u201cto sail a straight course, sail straight to.\u201d
sn Rhodes was an island off the southwestern coast of Asia Minor."}, {"pk": 2852376, "translation": "NET", "book": 44, "chapter": 21, "verse": 2, "text": "We found a ship crossing over to Phoenicia, went aboard, and put out to sea.", "comment": "tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
tn Grk \u201cand finding.\u201d The participle \u03b5\u1f51\u03c1\u03cc\u03bd\u03c4\u03b5\u03c2 (Jeuronte\") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun in the translation.
tn Grk \u201cgoing aboard, we put out to sea.\u201d The participle \u1f10\u03c0\u03b9\u03b2\u03ac\u03bd\u03c4\u03b5\u03c2 (epibante\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852377, "translation": "NET", "book": 44, "chapter": 21, "verse": 3, "text": "After we sighted Cyprus and left it behind on our port side, we sailed on to Syria and put in at Tyre, because the ship was to unload its cargo there.", "comment": "sn The expression left it behind on our port side here means \u201csailed past to the south of it\u201d since the ship was sailing east.
sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
tn BDAG 531 s.v. \u03ba\u03b1\u03c4\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 2 states, \u201carrive, put in, nautical t.t. of ships and those who sail in them, who \u2018come down\u2019 fr. the \u2018high seas\u2019\u2026\u1f14\u03b9\u03c2 \u03c4\u03b9 at someth. a harbor 18:22; 21:3; 27:5.\u201d
sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3."}, {"pk": 2852378, "translation": "NET", "book": 44, "chapter": 21, "verse": 4, "text": "After we located the disciples, we stayed there seven days. They repeatedly told Paul through the Spirit not to set foot in Jerusalem.", "comment": "tn BDAG 367 s.v. \u1f10\u03c0\u03b9\u03b2\u03b1\u03af\u03bd\u03c9 places Ac 21:4 under 1, \u201cgo up/upon, mount, board\u2026\u03c0\u03bb\u03bf\u03af\u1ff3\u2026Ac 27:2\u2026Abs. go on board, embark\u202621:1 D, 2. \u2013 So perh. also \u1f10. \u03b5\u1f30\u03c2 \u1fbf\u0399\u03b5\u03c1\u03bf\u03c3\u03cc\u03bb\u03c5\u03bc\u03b1 embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.\u201d BDAG notes, however, \u201cBut this pass. may also belong to 2. to move to an area and be there, set foot in.\u201d Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn BDAG 154 s.v. \u03b1\u1f50\u03c4\u03bf\u1fe6 states, \u201cdeictic adv. designating a position relatively near or far\u2026there\u2026Ac 21:4.\u201d
tn BDAG 78 s.v. \u1f00\u03bd\u03b5\u03c5\u03c1\u03af\u03c3\u03ba\u03c9 has \u201clook/search for (w. finding presupposed) \u03c4\u03b9\u03bd\u03ac\u2026\u03c4\u03bf\u1f7a\u03c2 \u03bc\u03b1\u03b8\u03b7\u03c4\u03ac\u03c2 Ac 21:4.\u201d The English verb \u201clocate,\u201d when used in reference to persons, has the implication of both looking for and finding someone. The participle \u1f00\u03bd\u03b5\u03c5\u03c1\u03cc\u03bd\u03c4\u03b5\u03c2 (aneuronte\") has been taken temporally.
tn The imperfect verb \u1f14\u03bb\u03b5\u03b3\u03bf\u03bd (elegon) has been taken iteratively.
sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go."}, {"pk": 2852379, "translation": "NET", "book": 44, "chapter": 21, "verse": 5, "text": "When our time was over, we left and went on our way. All of them, with their wives and children, accompanied us outside of the city. After kneeling down on the beach and praying,", "comment": "tn Grk \u201cIt happened that when.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn Grk \u201cWhen our days were over.\u201d L&N 67.71 has \u201c\u1f45\u03c4\u03b5 \u03b4\u1f72 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u1f21\u03bc\u1fb6\u03c2 \u1f10\u03be\u03b1\u03c1\u03c4\u03af\u03c3\u03b1\u03b9 \u03c4\u1f70\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 \u2018when we brought that time to an end\u2019 or \u2018when our time with them was over\u2019 Ac 21:5.\u201d
tn Grk \u201caccompanying.\u201d Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle \u03c0\u03c1\u03bf\u03c0\u03b5\u03bc\u03c0\u03cc\u03bd\u03c4\u03c9\u03bd (propempontwn) translated as a finite verb.
sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
tn Grk \u201ccity, and after.\u201d Because of the length of the Greek sentence, the conjunction \u03ba\u03b1\u03af (kai) has not been translated here. Instead a new English sentence is begun."}, {"pk": 2852380, "translation": "NET", "book": 44, "chapter": 21, "verse": 6, "text": "we said farewell to one another. Then we went aboard the ship, and they returned to their own homes.", "comment": "tn Grk \u201cand.\u201d Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the logical sequence.
sn These words are part of v. 5 in the standard critical Greek text.
tn Grk \u201cto their own\u201d; the word \u201chomes\u201d is implied.
tn BDAG 98 s.v. \u1f00\u03c0\u03b1\u03c3\u03c0\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9 has \u201ctake leave of, say farewell to \u03c4\u03b9\u03bd\u03ac someone\u2026\u1f00\u03c0\u03b7\u03c3\u03c0\u03b1\u03c3\u03ac\u03bc\u03b5\u03b8\u03b1 \u1f00\u03bb\u03bb\u1f75\u03bb\u03bf\u03c5\u03c2 we said farewell to one another Ac 21:6.\u201d"}, {"pk": 2852381, "translation": "NET", "book": 44, "chapter": 21, "verse": 7, "text": "We continued the voyage from Tyre and arrived at Ptolemais, and when we had greeted the brothers, we stayed with them for one day.", "comment": "sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
sn Tyre was a city and seaport on the coast of Phoenicia."}, {"pk": 2852382, "translation": "NET", "book": 44, "chapter": 21, "verse": 8, "text": "On the next day we left and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him.", "comment": "tn Grk \u201cOn the next day leaving, we came.\u201d The participle \u1f10\u03be\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (exelqonte\") has been translated as a finite verb due to requirements of contemporary English style.
sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1\u20137).
tn Grk \u201cand entering\u2026we stayed.\u201d The participle \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (eiselqonte\") has been translated as a finite verb due to requirements of contemporary English style.
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2852383, "translation": "NET", "book": 44, "chapter": 21, "verse": 9, "text": "(He had four unmarried daughters who prophesied.)", "comment": "tn Grk \u201cvirgin.\u201d While the term \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 (parqeno\") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip\u2019s daughters were not married (L&N 9.39).
sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39)."}, {"pk": 2852384, "translation": "NET", "book": 44, "chapter": 21, "verse": 10, "text": "While we remained there for a number of days, a prophet named Agabus came down from Judea.", "comment": "tn BDAG 848 s.v. \u03c0\u03bf\u03bb\u03cd\u03c2 1.b.\u03b1 has \u201c\u1f10\u03c0\u1f76 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 \u03c0\u03bb\u03b5\u03af\u03bf\u03c5\u03c2 for a (large) number of days, for many days\u2026Ac 13:31. \u2013 21:10\u202624:17; 25:14; 27:20.\u201d
sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another."}, {"pk": 2852385, "translation": "NET", "book": 44, "chapter": 21, "verse": 11, "text": "He came to us, took Paul\u2019s belt, tied his own hands and feet with it, and said, \u201cThe Holy Spirit says this: \u2018This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over to the Gentiles.\u2019\u201d", "comment": "tn The participle \u03b4\u1f75\u03c3\u03b1\u03c2 (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cand will deliver him over into the hands of\u201d (a Semitic idiom).sn The Jews\u2026will tie up\u2026and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27\u201336).
tn The words \u201cwith it\u201d are not in the Greek text, but are implied.
tn Grk \u201cAnd coming.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here. The participle \u1f10\u03bb\u03b8\u1f7d\u03bd (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cand taking.\u201d This \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle \u1f04\u03c1\u03b1\u03c2 (aras) has been translated as a finite verb due to requirements of contemporary English style.
sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. \u03b6\u1f7d\u03bd\u03b7)."}, {"pk": 2852386, "translation": "NET", "book": 44, "chapter": 21, "verse": 12, "text": "When we heard this, both we and the local people begged him not to go up to Jerusalem.", "comment": "tn Or \u201cthe people there.\u201d"}, {"pk": 2852387, "translation": "NET", "book": 44, "chapter": 21, "verse": 13, "text": "Then Paul replied, \u201cWhat are you doing, weeping and breaking my heart? For I am ready not only to be tied up, but even to die in Jerusalem for the name of the Lord Jesus.\u201d", "comment": "tn The term translated \u201cbreaking\u201d as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. \u03c3\u03c5\u03bd\u03b8\u03c1\u03cd\u03c0\u03c4\u03c9).
tn L&N 18.13 has \u201cto tie objects together \u2013 \u2018to tie, to tie together, to tie up.\u2019\u201d The verb \u03b4\u03ad\u03c9 (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul\u2019s belt."}, {"pk": 2852388, "translation": "NET", "book": 44, "chapter": 21, "verse": 14, "text": "Because he could not be persuaded, we said no more except, \u201cThe Lord\u2019s will be done.\u201d", "comment": "sn \u201cThe Lord\u2019s will be done.\u201d Since no one knew exactly what would happen, the matter was left in the Lord\u2019s hands.
tn The participle \u03c0\u03b5\u03b9\u03b8\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
tn Grk \u201cwe became silent, saying.\u201d"}, {"pk": 2852389, "translation": "NET", "book": 44, "chapter": 21, "verse": 15, "text": "After these days we got ready and started up to Jerusalem.", "comment": "tn Or \u201cwe made preparations.\u201d
tn Grk \u201cwere going up\u201d; the imperfect verb \u1f00\u03bd\u03b5\u03b2\u03b1\u03af\u03bd\u03bf\u03bc\u03b5\u03bd (anebainomen) has been translated as an ingressive imperfect. sn In colloquial speech Jerusalem was always said to be \u201cup\u201d from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul\u2019s third missionary journey."}, {"pk": 2852390, "translation": "NET", "book": 44, "chapter": 21, "verse": 16, "text": "Some of the disciples from Caesarea came along with us too, and brought us to the house of Mnason of Cyprus, a disciple from the earliest times, with whom we were to stay.", "comment": "sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or perhaps, \u201cMnason of Cyprus, one of the original disciples.\u201d BDAG 137 s.v. \u1f00\u03c1\u03c7\u03b1\u1fd6\u03bf\u03c2 1 has \u201c\u1f00. \u03bc\u03b1\u03b8\u03b7\u03c4\u1f75\u03c2 a disciple of long standing (perh. original disc.) Ac 21:16.\u201d
tn Grk \u201cto Mnason\u2026\u201d; the words \u201cthe house of\u201d are not in the Greek text, but are implied by the verb \u03be\u03b5\u03bd\u03b9\u03c3\u03b8\u1ff6\u03bc\u03b5\u03bd (xenisqwmen)."}, {"pk": 2852391, "translation": "NET", "book": 44, "chapter": 21, "verse": 17, "text": "When we arrived in Jerusalem, the brothers welcomed us gladly.", "comment": "tn Or \u201cwarmly\u201d (see BDAG 144 s.v. \u1f00\u03c3\u03bc\u03ad\u03bd\u03c9\u03c2)."}, {"pk": 2852392, "translation": "NET", "book": 44, "chapter": 21, "verse": 18, "text": "The next day Paul went in with us to see James, and all the elders were there.", "comment": "tn BDAG 760 s.v. \u03c0\u03b1\u03c1\u03b1\u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9 1 has this use under the broad category of meaning \u201cdraw near, come, arrive, be present.\u201dsn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions."}, {"pk": 2852393, "translation": "NET", "book": 44, "chapter": 21, "verse": 19, "text": "When Paul had greeted them, he began to explain in detail what God had done among the Gentiles through his ministry.", "comment": "sn Note how Paul credited God with the success of his ministry.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Or \u201cto report,\u201d \u201cto describe.\u201d The imperfect verb \u1f10\u03be\u03b7\u03b3\u03b5\u1fd6\u03c4\u03bf (exhgeito) has been translated as an ingressive imperfect.
tn BDAG 293 s.v. \u03b5\u1f37\u03c2 5.e has \u201c\u03ba\u03b1\u03b8\u1fbf \u1f15\u03bd one after the other (hence \u03c4\u1f78 \u03ba\u03b1\u03b8\u1fbf \u1f15\u03bd \u2018a detailed list\u2019: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also \u03ba\u03b1\u03b8\u1fbf \u1f15\u03bd \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd\u2026Ac 21:19.\u201d"}, {"pk": 2852394, "translation": "NET", "book": 44, "chapter": 21, "verse": 20, "text": "When they heard this, they praised God. Then they said to him, \u201cYou see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law.", "comment": "tn Or \u201cglorified.\u201d
sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18\u201319; Acts 16:3).
tn Or \u201care all zealous for the law.\u201d BDAG 427 s.v. \u03b6\u03b7\u03bb\u03c9\u03c4\u1f75\u03c2 1.a.\u03b2 has \u201cof thing\u2026\u03c4\u03bf\u1fe6 \u03bd\u03cc\u03bc\u03bf\u03c5 an ardent observer of the law Ac 21:20.\u201d
tn Grk \u201chow many thousands there are among the Jews.\u201dsn How many thousands of Jews. See Acts 2\u20135 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000."}, {"pk": 2852395, "translation": "NET", "book": 44, "chapter": 21, "verse": 21, "text": "They have been informed about you \u2014 that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs.", "comment": "sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
tn Grk \u201cor walk.\u201d
tn BDAG 511 s.v. \u03ba\u03b1\u03c4\u03ac B.1.a has \u201c\u03c4\u03bf\u1f7a\u03c2 \u03ba. \u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7 \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03bf\u03c5\u03c2 the Judeans (dispersed) throughout the nations 21:21.\u201d The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.
tn Or \u201cto forsake,\u201d \u201cto rebel against.\u201d BDAG 120 s.v. \u1f00\u03c0\u03bf\u03c3\u03c4\u03b1\u03c3\u03af\u03b1 has \u201c\u1f00\u03c0\u03bf\u03c3\u03c4\u03b1\u03c3\u03af\u03b1\u03bd \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b5\u03b9\u03c2 \u1f00\u03c0\u1f78 \u039c\u03c9\u03cb\u03c3\u03ad\u03c9\u03c2 you teach (Judeans) to abandon Moses Ac 21:21.\u201dsn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5\u20136, 13\u201321; 25:8."}, {"pk": 2852396, "translation": "NET", "book": 44, "chapter": 21, "verse": 22, "text": "What then should we do? They will no doubt hear that you have come.", "comment": "tn L&N 71.16 has \u201cpertaining to being in every respect certain \u2013 \u2018certainly, really, doubtless, no doubt.\u2019\u2026\u2018they will no doubt hear that you have come\u2019 Ac 21:22.\u201d"}, {"pk": 2852397, "translation": "NET", "book": 44, "chapter": 21, "verse": 23, "text": "So do what we tell you: We have four men who have taken a vow;", "comment": "tn Grk \u201cThere are four men here.\u201d
tn L&N 33.469 has \u201c\u2018there are four men here who have taken a vow\u2019 or \u2018we have four men who\u2026\u2019 Ac 21:23.\u201d
tn On the term for \u201cvow,\u201d see BDAG 416 s.v. \u03b5\u1f50\u03c7\u1f75 2.
tn Grk \u201cdo this that.\u201d"}, {"pk": 2852398, "translation": "NET", "book": 44, "chapter": 21, "verse": 24, "text": "take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved. Then everyone will know there is nothing in what they have been told about you, but that you yourself live in conformity with the law.", "comment": "sn That is, undergo ritual cleansing. Paul\u2019s cleansing would be necessary because of his travels in \u201cunclean\u201d Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a \u201claw-free\u201d mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15\u201322).
tn L&N 57.146 has \u201c\u03b4\u03b1\u03c0\u03ac\u03bd\u03b7\u03c3\u03bf\u03bd \u1f10\u03c0\u1fbf \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u2018pay their expenses\u2019 Ac 21:24.\u201d
tn The future middle indicative has causative force here. BDAG 686 s.v. \u03be\u03c5\u03c1\u03ac\u03c9 has \u201cmid. have oneself shaved\u2026\u03c4\u1f74\u03bd \u03ba\u03b5\u03c6\u03b1\u03bb\u1f75\u03bd have one\u2019s head shaved\u2026Ac 21:24.\u201dsn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14\u201315).
tn Grk \u201cand.\u201d Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the logical sequence.
tn The verb here describes a report or some type of information (BDAG 534 s.v. \u03ba\u03b1\u03c4\u03b7\u03c7\u03ad\u03c9 1).
tn Grk \u201cadhere to the keeping of the law.\u201d L&N 41.12 has \u201c\u03c3\u03c4\u03bf\u03b9\u03c7\u03ad\u03c9: to live in conformity with some presumed standard or set of customs \u2013 \u2018to live, to behave in accordance with.\u2019\u201d
sn The law refers to the law of Moses."}, {"pk": 2852399, "translation": "NET", "book": 44, "chapter": 21, "verse": 25, "text": "But regarding the Gentiles who have believed, we have written a letter, having decided that they should avoid meat that has been sacrificed to idols and blood and what has been strangled and sexual immorality.\u201d", "comment": "tn L&N 13.154 has \u201c\u2018having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality\u2019 Ac 21:25.\u201dsn Having decided refers here to the decision of the Jerusalem council (Acts 15:6\u201321). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.
sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13\u201314) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).
tn There is no specific semantic component in the Greek word \u03b5\u1f30\u03b4\u03c9\u03bb\u03cc\u03b8\u03c5\u03c4\u03bf\u03c2 that means \u201cmeat\u201d (see BDAG 280 s.v. \u03b5\u1f30\u03b4\u03c9\u03bb\u03cc\u03b8\u03c5\u03c4\u03bf\u03c2; L&N 5.15). The stem \u2013\u03b8\u03c5\u03c4\u03bf\u03c2 means \u201csacrifice\u201d (referring to an animal sacrificially killed) and thereby implies meat.
tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. \u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03c9 3 has \u201cto be on one\u2019s guard against, look out for, avoid\u2026w. acc. of pers. or thing avoided\u2026Ac 21:25.\u201d The Greek word used in Acts 15:20, 29 is \u1f00\u03c0\u03ad\u03c7\u03c9 (apecw). The difference in meaning, although slight, has been maintained in the translation."}, {"pk": 2852400, "translation": "NET", "book": 44, "chapter": 21, "verse": 26, "text": "Then Paul took the men the next day, and after he had purified himself along with them, he went to the temple and gave notice of the completion of the days of purification, when the sacrifice would be offered for each of them.", "comment": "tn Grk \u201cfor each one.\u201d
tn BDAG 422 s.v. \u1f14\u03c7\u03c9 11.b.\u03b2 has \u201ctemporal, to be next, immediately following\u2026\u03c4\u1fc7 \u1f10\u03c7\u03bf\u03bc\u03ad\u03bd\u1fc3\u2026on the next day Lk 13:33\u2026Ac 20:15; w. \u1f21\u03bc\u03ad\u03c1\u1fb3 added\u202621:26.\u201d
tn That is, after he had undergone ritual cleansing. The aorist passive participle \u1f01\u03b3\u03bd\u03b9\u03c3\u03b8\u03b5\u03af\u03c2 (Jagnisqei\") has been taken temporally of antecedent action.
tn Grk \u201centered the temple, giving notice.\u201d The participle \u03b4\u03b9\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03c9\u03bd (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.
sn The days of purification refers to the days of ritual cleansing.
tn Grk \u201cuntil\u201d (BDAG 423 s.v. \u1f15\u03c9\u03c2 1.b.\u03b2.\u05d0), but since in English it is somewhat awkward to say \u201cthe completion of the days of purification, until the sacrifice would be offered,\u201d the temporal clause was translated \u201cwhen the sacrifice would be offered.\u201d The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days."}, {"pk": 2852401, "translation": "NET", "book": 44, "chapter": 21, "verse": 27, "text": "When the seven days were almost over, the Jews from the province of Asia who had seen him in the temple area stirred up the whole crowd and seized him,", "comment": "tn Grk \u201cand laid hands on.\u201d
tn Grk \u201cin the temple.\u201d See the note on the word \u201ctemple\u201d in v. 28.
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).
tn Or \u201cthrew the whole crowd into consternation.\u201d L&N 25.221 has \u201c\u03c3\u03c5\u03bd\u03ad\u03c7\u03b5\u03bf\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f78\u03bd \u1f44\u03c7\u03bb\u03bf\u03bd \u2018they threw the whole crowd into consternation\u2019 Ac 21:27. It is also possible to render the expression in Ac 21:27 as \u2018they stirred up the whole crowd.\u2019\u201d
tn BDAG 975 s.v. \u03c3\u03c5\u03bd\u03c4\u03b5\u03bb\u03ad\u03c9 4 has \u201cto come to an end of a duration, come to an end, be over\u2026Ac 21:27.\u201d"}, {"pk": 2852402, "translation": "NET", "book": 44, "chapter": 21, "verse": 28, "text": "shouting, \u201cMen of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this sanctuary! Furthermore he has brought Greeks into the inner courts of the temple and made this holy place ritually unclean!\u201d", "comment": "tn Or \u201cIsraelite men,\u201d although this is less natural English. The Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since \u201cthe whole crowd\u201d is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
tn Grk \u201cthis place.\u201dsn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
tn Or \u201cand has defiled this holy place.\u201dsn Has brought Greeks\u2026unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11\u201322). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called \u201csoreq\u201d and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
tn Grk \u201cinto the temple.\u201d The specific reference is to the Court of the Sons of Israel (see the note following the term \u201cunclean\u201d at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase \u201cthe inner courts of the temple\u201d has been used in the translation.
tn BDAG 400 s.v. \u1f14\u03c4\u03b9 2.b has \u201c\u1f14. \u03b4\u1f72 \u03ba\u03b1\u03af furthermore\u2026al. \u1f14. \u03c4\u03b5 \u03ba\u03b1\u03af\u2026Lk 14:26; Ac 21:28.\u201d This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
sn The law refers to the law of Moses."}, {"pk": 2852403, "translation": "NET", "book": 44, "chapter": 21, "verse": 29, "text": "(For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.)", "comment": "tn On the phrase \u201cinner temple courts\u201d see the note on the word \u201ctemple\u201d in v. 28.sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
tn Grk \u201cwhom.\u201d"}, {"pk": 2852404, "translation": "NET", "book": 44, "chapter": 21, "verse": 30, "text": "The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple courts, and immediately the doors were shut.", "comment": "tn Or \u201cthe people formed a mob.\u201d BDAG 967 s.v. \u03c3\u03c5\u03bd\u03b4\u03c1\u03bf\u03bc\u1f75 has \u201cformation of a mob by pers. running together, running together\u2026\u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u03c3. \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6 the people rushed together Ac 21:30.\u201d
tn Grk \u201cand seizing.\u201d The participle \u1f10\u03c0\u03b9\u03bb\u03b1\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and \u03ba\u03b1\u03af (kai) has not been translated here.
tn On this term see BDAG 545 s.v. \u03ba\u03b9\u03bd\u03ad\u03c9 2.b.
tn Grk \u201cout of the temple.\u201d See the note on the word \u201ctemple\u201d in v. 28."}, {"pk": 2852405, "translation": "NET", "book": 44, "chapter": 21, "verse": 31, "text": "While they were trying to kill him, a report was sent up to the commanding officer of the cohort that all Jerusalem was in confusion.", "comment": "tn Grk \u201cwent up\u201d; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
tn Grk \u201cseeking.\u201d
tn Or \u201cinformation\u201d (originally concerning a crime; BDAG 1050 s.v. \u03c6\u03ac\u03c3\u03b9\u03c2).
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). In Greek the term \u03c7\u03b9\u03bb\u03af\u03b1\u03c1\u03c7\u03bf\u03c2 (ciliarco\") literally described the \u201ccommander of a thousand,\u201d but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
tn BDAG 953 s.v. \u03c3\u03c5\u03b3\u03c7\u03ad\u03c9 has \u201cPass. w. act.force be in confusion\u2026\u1f45\u03bb\u03b7 \u03c3\u03c5\u03b3\u03c7\u03cd\u03bd\u03bd\u03b5\u03c4\u03b1\u03b9 \u1fbf\u0399\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u1f75\u03bc 21:31.\u201d"}, {"pk": 2852406, "translation": "NET", "book": 44, "chapter": 21, "verse": 32, "text": "He immediately took soldiers and centurions and ran down to the crowd. When they saw the commanding officer and the soldiers, they stopped beating Paul.", "comment": "sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
tn Grk \u201ctaking\u2026ran down.\u201d The participle \u03ba\u03b1\u03c4\u03ad\u03b4\u03c1\u03b1\u03bc\u03b5\u03bd (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
sn See the note on the word centurion in 10:1.
tn Grk \u201cto them\u201d; the referent (the crowd) has been specified in the translation for clarity.
tn Grk \u201cseeing.\u201d The participle \u1f30\u03b4\u03cc\u03bd\u03c4\u03b5\u03c2 (idonte\") has been taken temporally.
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 31.
tn Grk \u201cwho.\u201d Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (\u201cwho\u201d) was translated as a pronoun (\u201che\u201d) and a new sentence was begun here in the translation."}, {"pk": 2852407, "translation": "NET", "book": 44, "chapter": 21, "verse": 33, "text": "Then the commanding officer came up and arrested him and ordered him to be tied up with two chains; he then asked who he was and what he had done.", "comment": "tn Grk \u201cseized.\u201d
tn Grk \u201cand he.\u201d Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and \u03ba\u03b1\u03af (kai) has been replaced with a semicolon. \u201cThen\u201d has been supplied after \u201che\u201d to clarify the logical sequence.
tn The two chains would be something like handcuffs (BDAG 48 s.v. \u1f05\u03bb\u03c5\u03c3\u03b9\u03c2 and compare Acts 28:20).
tn Grk \u201cand what it is\u201d; this has been simplified to \u201cwhat.\u201d
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 31."}, {"pk": 2852408, "translation": "NET", "book": 44, "chapter": 21, "verse": 34, "text": "But some in the crowd shouted one thing, and others something else, and when the commanding officer was unable to find out the truth because of the disturbance, he ordered Paul to be brought into the barracks.", "comment": "tn Or \u201cclamor,\u201d \u201cuproar\u201d (BDAG 458 s.v. \u03b8\u03cc\u03c1\u03c5\u03b2\u03bf\u03c2).
tn Or \u201cthe headquarters.\u201d BDAG 775 s.v. \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f75 2 has \u201cbarracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.\u201d
tn This genitive absolute construction has been translated temporally; it could also be taken causally: \u201cand since the commanding officer was unable to find out the truth.\u201d
tn Or \u201cfind out what had happened\u201d; Grk \u201cthe certainty\u201d (BDAG 147 s.v. \u1f00\u03c3\u03c6\u03b1\u03bb\u1f75\u03c2 2).
tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
tn L&N 33.77 has \u201c\u1f04\u03bb\u03bb\u03bf\u03b9 \u03b4\u1f72 \u1f04\u03bb\u03bb\u03bf \u03c4\u03b9 \u1f10\u03c0\u03b5\u03c6\u1f7d\u03bd\u03bf\u03c5\u03bd \u1f10\u03bd \u03c4\u1ff7 \u1f44\u03c7\u03bb\u1ff3 \u2018some in the crowd shouted one thing; others, something else\u2019 Ac 21:34.\u201d
tn Grk \u201che\u201d; the referent (the commanding officer) has been specified in the translation for clarity."}, {"pk": 2852409, "translation": "NET", "book": 44, "chapter": 21, "verse": 35, "text": "When he came to the steps, Paul had to be carried by the soldiers because of the violence of the mob,", "comment": "tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
tn This refers to mob violence (BDAG 175 s.v. \u03b2\u03af\u03b1 b)."}, {"pk": 2852410, "translation": "NET", "book": 44, "chapter": 21, "verse": 36, "text": "for a crowd of people followed them, screaming, \u201cAway with him!\u201d", "comment": "tn The word \u201cthem\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn Grk \u201cthe multitude of people.\u201d While \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 (plhqo\") is articular, it has been translated \u201ca crowd\u201d since it was probably a subset of the larger mob that gathered in v. 30."}, {"pk": 2852411, "translation": "NET", "book": 44, "chapter": 21, "verse": 37, "text": "As Paul was about to be brought into the barracks, he said to the commanding officer, \u201cMay I say something to you?\u201d The officer replied, \u201cDo you know Greek?", "comment": "tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers) See note on the term \u201ccommanding officer\u201d in v. 31.
sn \u201cDo you know Greek?\u201d Paul as an educated rabbi was bilingual. Paul\u2019s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.
tn Grk \u201csaid.\u201d
tn Grk \u201cHe\u201d; the referent (the officer) has been specified in the translation for clarity.
tn Grk \u201cIs it permitted for me to say\u201d (an idiom).
tn Or \u201cthe headquarters.\u201d BDAG 775 s.v. \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f75 2 has \u201cbarracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.\u201d
tn Grk \u201csays\u201d (a historical present)."}, {"pk": 2852412, "translation": "NET", "book": 44, "chapter": 21, "verse": 38, "text": "Then you\u2019re not that Egyptian who started a rebellion and led the four thousand men of the \u2018Assassins\u2019 into the wilderness some time ago?\u201d", "comment": "tn Or \u201cdesert.\u201d
tn L&N 39.41 has \u201c\u03bf\u1f50\u03ba \u1f04\u03c1\u03b1 \u03c3\u1f7a \u03b5\u1f36 \u1f41 \u0391\u1f30\u03b3\u03cd\u03c0\u03c4\u03b9\u03bf\u03c2 \u1f41 \u03c0\u03c1\u1f78 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd \u1f21\u03bc\u03b5\u03c1\u1ff6\u03bd \u1f00\u03bd\u03b1\u03c3\u03c4\u03b1\u03c4\u1f7d\u03c3\u03b1\u03c2 \u2018then you are not that Egyptian who some time ago started a rebellion\u2019 Ac 21:38.\u201d
tn Grk \u201cof the Sicarii.\u201dsn The term \u2018Assassins\u2019 is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one\u2019s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.
tn Grk \u201cbefore these days.\u201d"}, {"pk": 2852413, "translation": "NET", "book": 44, "chapter": 21, "verse": 39, "text": "Paul answered, \u201cI am a Jew from Tarsus in Cilicia, a citizen of an important city. Please allow me to speak to the people.\u201d", "comment": "tn Grk \u201csaid.\u201d
tn Grk \u201ca Jewish man.\u201d
tn Grk \u201cof a not insignificant city.\u201d The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. \u1f04\u03c3\u03b7\u03bc\u03bf\u03c2 1).
tn Grk \u201cI beg you.\u201d"}, {"pk": 2852414, "translation": "NET", "book": 44, "chapter": 21, "verse": 40, "text": "When the commanding officer had given him permission, Paul stood on the steps and gestured to the people with his hand. When they had become silent, he addressed them in Aramaic,", "comment": "tn Grk \u201cGiving him permission.\u201d The participle \u1f10\u03c0\u03b9\u03c4\u03c1\u03ad\u03c8\u03b1\u03bd\u03c4\u03bf\u03c2 (epitreyanto\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cmotioned.\u201d
tn The referent (the commanding officer) has been supplied here in the translation for clarity.
tn Grk \u201cstanding.\u201d The participle \u1f11\u03c3\u03c4\u1f7d\u03c2 (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cspoke out to.\u201d L&N 33.27 has \u201cto address an audience, with possible emphasis upon loudness \u2013 \u2018to address, to speak out to.\u2019 \u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 \u03b4\u03ad \u03c3\u03b9\u03b3\u1fc6\u03c2 \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03c6\u1f7d\u03bd\u03b7\u03c3\u03b5\u03bd \u03c4\u1fc7 \u1fbf\u0395\u03b2\u03c1\u03b1\u03af\u03b4\u03b9 \u03b4\u03b9\u03b1\u03bb\u03ad\u03ba\u03c4\u1ff3 \u2018when they were quiet, he addressed them in Hebrew\u2019 Ac 21:40.\u201d
tn \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 (genomenhs) has been taken temporally. BDAG 922 s.v. \u03c3\u03b9\u03b3\u1f75 has \u201c\u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 \u03c3\u03b9\u03b3\u1fc6\u03c2 \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 when a great silence had fallen = when they had become silent Ac 21:40.\u201d
tn Grk \u201cin the Hebrew dialect, saying.\u201d This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. \u1ffe\u0395\u03b2\u03c1\u03b1\u1fd3\u03c2). The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated."}, {"pk": 2852415, "translation": "NET", "book": 44, "chapter": 22, "verse": 1, "text": "\u201cBrothers and fathers, listen to my defense that I now make to you.\u201d", "comment": "tn The adverb \u03bd\u03c5\u03bd\u03af (nuni, \u201cnow\u201d) is connected with the phrase \u03c4\u1fc6\u03c2 \u03c0\u03c1\u1f78\u03c2 \u1f51\u03bc\u1fb6\u03c2 \u03bd\u03c5\u03bd\u1f76 \u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03af\u03b1\u03c2 (th\" pro\" Juma\" nuni apologia\") rather than the verb \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03c4\u03b5 (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (\u201capologia\u201d) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10."}, {"pk": 2852416, "translation": "NET", "book": 44, "chapter": 22, "verse": 2, "text": "(When they heard that he was addressing them in Aramaic, they became even quieter.) Then Paul said,", "comment": "tn Grk \u201cin the Hebrew language.\u201d See the note on \u201cAramaic\u201d in 21:40.
tn BDAG 440 s.v. \u1f21\u03c3\u03c5\u03c7\u03af\u03b1 2 has \u201c\u03c0\u03b1\u03c1\u03ad\u03c7\u03b5\u03b9\u03bd \u1f21\u03c3\u03c5\u03c7\u03af\u03b1\u03bd quiet down, give a hearing\u2026Ac 22:2.\u201dsn This is best taken as a parenthetical note by the author.
tn Grk \u201cand.\u201d Since this represents a continuation of the speech begun in v. 1, \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the logical sequence.
tn \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (akousante\") has been taken temporally.
tn Or \u201cspoke out to.\u201d L&N 33.27 has \u201cto address an audience, with possible emphasis upon loudness \u2013 \u2018to address, to speak out to.\u2019 \u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 \u03b4\u03ad \u03c3\u03b9\u03b3\u1fc6\u03c2 \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03c6\u1f7d\u03bd\u03b7\u03c3\u03b5\u03bd \u03c4\u1fc7 \u1fbf\u0395\u03b2\u03c1\u03b1\u03af\u03b4\u03b9 \u03b4\u03b9\u03b1\u03bb\u03ad\u03ba\u03c4\u1ff3 \u2018when they were quiet, he addressed them in Hebrew\u2019 Ac 21:40.\u201d
tn BDAG 613-14 s.v. \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd 1 \u201cAbs. \u03bc. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.\u201d"}, {"pk": 2852417, "translation": "NET", "book": 44, "chapter": 22, "verse": 3, "text": "\u201cI am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law of our ancestors, and was zealous for God just as all of you are today.", "comment": "tn Or \u201cbrought up in this city under Gamaliel, educated with strictness\u2026\u201d The phrase \u03c0\u03b1\u03c1\u1f70 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03cc\u03b4\u03b1\u03c2 \u0393\u03b1\u03bc\u03b1\u03bb\u03b9\u1f74\u03bb (para tou\" poda\" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA27 and UBS4, which place a comma after \u03c4\u03b1\u03cd\u03c4\u1fc3 (tauth), has been followed in the translation.sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as \u201cGamaliel the Elder\u201d to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
tn BDAG 427 s.v. \u03b6\u03b7\u03bb\u03c9\u03c4\u1f75\u03c2 1.a.\u03b1 has \u201cof pers. \u2026\u03b6. \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 one who is loyal to God Ac 22:3.\u201d
tn Grk \u201cancestors, being.\u201d The participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03c9\u03bd (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201ca Jewish man.\u201d
tn BDAG 74 s.v. \u1f00\u03bd\u03b1\u03c4\u03c1\u03ad\u03c6\u03c9 b has \u201cof mental and spiritual nurture bring up, rear, train\u2026\u1f00\u03bd\u03b1\u03c4\u03b5\u03b8\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03c2 \u1f10\u03bd \u03c4. \u03c0\u03cc\u03bb\u03b5\u03b9 \u03c4\u03b1\u03cd\u03c4\u1fc3 22:3.\u201d
tn Or \u201cwith precision.\u201d Although often translated \u201cstrictly\u201d this can be misunderstood for \u201csolely\u201d in English. BDAG 39 s.v. \u1f00\u03ba\u03c1\u03af\u03b2\u03b5\u03b9\u03b1 gives the meaning as \u201cexactness, precision.\u201d To avoid the potential misunderstanding the translation \u201cwith strictness\u201d is used, although it is slightly more awkward than \u201cstrictly.\u201d
tn Grk \u201cstrictly at the feet of\u201d (an idiom).
tn Or \u201cour forefathers.\u201d"}, {"pk": 2852418, "translation": "NET", "book": 44, "chapter": 22, "verse": 4, "text": "I persecuted this Way even to the point of death, tying up both men and women and putting them in prison,", "comment": "sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25\u201326; 19:9, 23; 24:14, 22).
tn Grk \u201cbinding.\u201d See Acts 8:3.
tn BDAG 762 s.v. \u03c0\u03b1\u03c1\u03b1\u03b4\u03af\u03b4\u03c9\u03bc\u03b9 1.b has \u201cW. local \u03b5\u1f30\u03c2\u2026\u03b5\u1f30\u03c2 \u03c6\u03c5\u03bb\u03b1\u03ba\u1f75\u03bd put in prison Ac 8:3; cp. 22:4.\u201d
tn BDAG 442-43 s.v. \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 1.a has \u201c\u03b4\u03b9\u1f7d\u03ba\u03b5\u03b9\u03bd \u1f04\u03c7\u03c1\u03b9 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5 persecute even to death Ac 22:4.\u201d
tn Grk \u201cwho.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwho\u201d) was translated by the first person pronoun (\u201cI\u201d) and a new sentence begun in the translation."}, {"pk": 2852419, "translation": "NET", "book": 44, "chapter": 22, "verse": 5, "text": "as both the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished.", "comment": "tn That is, the whole Sanhedrin. BDAG 861 s.v. \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03ad\u03c1\u03b9\u03bf\u03bd has \u201can administrative group concerned with the interests of a specific community, council of elders \u2013 a. of the highest Judean council in Jerusalem, in our lit. usu. called \u03c3\u03c5\u03bd\u03ad\u03b4\u03c1\u03b9\u03bf\u03bd\u2026\u1f41 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u03cd\u03c2 \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03bd \u03c4\u1f78 \u03c0\u03c1. Ac 22:5.\u201d
tn Grk \u201cfrom whom.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) was translated by the third person plural pronoun (\u201cthem\u201d) and a new sentence begun in the translation.
tn Grk \u201creceiving.\u201d The participle \u03b4\u03b5\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (dexameno\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cletters to the brothers, [and] I was going to Damascus.\u201d Such a translation, however, might be confusing since the term \u201cbrother\u201d is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.
tn Grk \u201ceven there and bring\u2026\u201d or \u201cthere and even bring\u2026\u201d The ascensive \u03ba\u03b1\u03af (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.
tn BDAG 221 s.v. \u03b4\u03ad\u03c9 1.b has \u201c\u03b4\u03b5\u03b4\u03b5\u03bc\u03ad\u03bd\u03bf\u03bd \u1f04\u03b3\u03b5\u03b9\u03bd \u03c4\u03b9\u03bd\u03ac bring someone as prisoner\u2026Ac 9:2, 21; 22:5.\u201d
tn Grk \u201cI was going\u2026to bring even those who were there to Jerusalem as prisoners that they might be punished.\u201dmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2852420, "translation": "NET", "book": 44, "chapter": 22, "verse": 6, "text": "As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me.", "comment": "tn Grk \u201cgoing and nearing Damascus.\u201dsn En route and near Damascus. This is the first retelling of Paul\u2019s Damascus Road experience in Acts (cf. Acts 9:1\u20139; the second retelling is in Acts 26:9\u201320).
tn Or \u201cfrom the sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d).
tn Or \u201cshone.\u201d
tn Grk \u201cIt happened that as.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn BDAG 472 s.v. \u1f31\u03ba\u03b1\u03bd\u03cc\u03c2 3.b has \u201c\u03c6\u1ff6\u03c2 a very bright light Ac 22:6.\u201d"}, {"pk": 2852421, "translation": "NET", "book": 44, "chapter": 22, "verse": 7, "text": "Then I fell to the ground and heard a voice saying to me, \u2018Saul, Saul, why are you persecuting me?\u2019", "comment": "tn This is a continuation of the same sentence in Greek using the connective \u03c4\u03ad (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, \u03c4\u03ad was translated as \u201cthen.\u201d"}, {"pk": 2852422, "translation": "NET", "book": 44, "chapter": 22, "verse": 8, "text": "I answered, \u2018Who are you, Lord?\u2019 He said to me, \u2018I am Jesus the Nazarene, whom you are persecuting.\u2019"}, {"pk": 2852423, "translation": "NET", "book": 44, "chapter": 22, "verse": 9, "text": "Those who were with me saw the light, but did not understand the voice of the one who was speaking to me.", "comment": "tn Grk \u201cdid not hear\u201d (but see Acts 9:7). BDAG 38 s.v. \u1f00\u03ba\u03bf\u03cd\u03c9 7 has \u201cW. acc. \u03c4\u1f78\u03bd \u03bd\u03cc\u03bc\u03bf\u03bd understand the law Gal 4:21; perh. Ac 22:9; 26:14\u2026belong here.\u201d If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard."}, {"pk": 2852424, "translation": "NET", "book": 44, "chapter": 22, "verse": 10, "text": "So I asked, \u2018What should I do, Lord?\u2019 The Lord said to me, \u2018Get up and go to Damascus; there you will be told about everything that you have been designated to do.\u2019", "comment": "tn Grk \u201cSo I said.\u201d
tn Grk \u201cabout all things.\u201d
tn Or \u201cassigned,\u201d \u201cordered.\u201d BDAG 991 s.v. \u03c4\u03ac\u03c3\u03c3\u03c9 2.a has \u201cact. and pass., foll. by acc. w. inf.\u2026\u03c0\u03b5\u03c1\u1f76 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f67\u03bd \u03c4\u03ad\u03c4\u03b1\u03ba\u03c4\u03b1\u03af \u03c3\u03bf\u03b9 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 concerning everything that you have been ordered to do 22:10.\u201d There is an allusion to a divine call and commission here.
tn Grk \u201cGetting up.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c2 (anasta\") is an adverbial participle of attendant circumstance and has been translated as a finite verb."}, {"pk": 2852425, "translation": "NET", "book": 44, "chapter": 22, "verse": 11, "text": "Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me.", "comment": "tn BDAG 106 s.v. \u1f00\u03c0\u03cc 5.a has \u201c\u03bf\u1f50\u03ba \u1f10\u03bd\u03ad\u03b2\u03bb\u03b5\u03c0\u03bf\u03bd \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03b4\u03cc\u03be\u03b7\u03c2 \u03c4\u03bf\u1fe6 \u03c6\u03c9\u03c4\u03cc\u03c2 I could not see because of the brilliance of the light Ac 22:11.\u201d
tn Or \u201cbrightness\u201d; Grk \u201cglory.\u201d
tn Grk \u201cby\u201d (\u1f51\u03c0\u03cc, Jupo), but this would be too awkward in English following the previous \u201cby.\u201d"}, {"pk": 2852426, "translation": "NET", "book": 44, "chapter": 22, "verse": 12, "text": "A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there,", "comment": "tn Grk \u201ca certain Ananias.\u201d
sn The law refers to the law of Moses.
tn BDAG 534 s.v. \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03ad\u03c9 1.a translates this present participle \u201c\u1f51\u03c0\u1f78 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd (sc. \u1f10\u03ba\u03b5\u1fd6) \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd by all the Jews who live there Ac 22:12.\u201d"}, {"pk": 2852427, "translation": "NET", "book": 44, "chapter": 22, "verse": 13, "text": "came to me and stood beside me and said to me, \u2018Brother Saul, regain your sight!\u2019 And at that very moment I looked up and saw him.", "comment": "tn Grk \u201cI looked up to him.\u201d
tn Grk \u201ccoming.\u201d The participle \u1f10\u03bb\u03b8\u1f7d\u03bd (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201chour,\u201d but \u1f65\u03c1\u03b1 (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. \u1f65\u03c1\u03b1 2.c: \u201c\u03b1\u1f50\u03c4\u1fc7 \u03c4\u1fc7 \u1f65\u03c1\u1fb3 at that very time, at once, instantly\u2026Lk 2:38, 24:33; Ac 16:18; 22:13\u201d). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.
tn Grk \u201ccoming to me and standing beside [me] said to me.\u201d The participle \u1f10\u03c0\u03b9\u03c3\u03c4\u03ac\u03c2 (epistas) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cBrother Saul, look up\u201d (here an idiom for regaining one\u2019s sight). BDAG 59 s.v. \u1f00\u03bd\u03b1\u03b2\u03bb\u03ad\u03c0\u03c9 places this usage under 1, \u201clook up Ac 22:13a. W. \u03b5\u1f30\u03c2 \u03b1\u1f50\u03c4\u03cc\u03bd to show the direction of the glance\u202622:13b; but perh. this vs. belongs under 2a.\u201d BDAG 59 s.v. 2.a.\u03b1 states, \u201cof blind persons, who were formerly able to see, regain sight.\u201d The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: \u201c[Ananias] said to me, \u2018Look up!\u2019 and at that very moment I looked up to him.\u201d The assumption of the command is that the effort to look up will be worth it (through the regaining of sight)."}, {"pk": 2852428, "translation": "NET", "book": 44, "chapter": 22, "verse": 14, "text": "Then he said, \u2018The God of our ancestors has already chosen you to know his will, to see the Righteous One, and to hear a command from his mouth,", "comment": "tn L&N 30.89 has \u201c\u2018to choose in advance, to select beforehand, to designate in advance\u2019\u2026\u2018the God of our ancestors has already chosen you to know his will\u2019 Ac 22:14.\u201d
tn Or \u201ca solemn declaration\u201d; Grk \u201ca voice.\u201d BDAG 1071-72 s.v. \u03c6\u03c9\u03bd\u1f75 2.c states, \u201cthat which the voice gives expression to: call, cry, outcry, loud or solemn declaration (\u2026 = order, command)\u2026Cp. 22:14; 24:21.\u201d
sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201dsn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.
tn Grk \u201cand to see.\u201d This \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2852429, "translation": "NET", "book": 44, "chapter": 22, "verse": 15, "text": "because you will be his witness to all people of what you have seen and heard.", "comment": "tn Or \u201ca witness to him.\u201dsn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7\u20139; Acts 9:15). Note also v. 21.
tn Grk \u201call men,\u201d but this is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\")."}, {"pk": 2852430, "translation": "NET", "book": 44, "chapter": 22, "verse": 16, "text": "And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.\u2019", "comment": "tn Grk \u201cgetting up.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c2 (anasta\") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
sn The expression calling on his name describes the confession of the believer: Acts 2:17\u201338, esp. v. 38; Rom 10:12\u201313; 1 Cor 1:2.
tn L&N 67.121 has \u201cto extend time unduly, with the implication of lack of decision \u2013 \u2018to wait, to delay.\u2019 \u03bd\u1fe6\u03bd \u03c4\u03af \u03bc\u03ad\u03bb\u03bb\u03b5\u03b9\u03c2\u2026 \u1f00\u03bd\u03b1\u03c3\u03c4\u1f70\u03c2 \u03b2\u03ac\u03c0\u03c4\u03b9\u03c3\u03b1\u03b9 \u2018what are you waiting for? Get up and be baptized\u2019 Ac 22:16.\u201d
sn The expression have your sins washed away means \u201chave your sins purified\u201d (the washing is figurative)."}, {"pk": 2852431, "translation": "NET", "book": 44, "chapter": 22, "verse": 17, "text": "When I returned to Jerusalem and was praying in the temple, I fell into a trance", "comment": "tn Grk \u201cIt happened to me that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn BDAG 309 s.v. \u1f14\u03ba\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 2 has \u201c\u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u1f10\u03bd \u1f10\u03ba\u03c3\u03c4\u03ac\u03c3\u03b5\u03b9 fall into a trance Ac 22:17.\u201d"}, {"pk": 2852432, "translation": "NET", "book": 44, "chapter": 22, "verse": 18, "text": "and saw the Lord saying to me, \u2018Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.\u2019", "comment": "tn Or \u201cJesus\u201d; Grk \u201chim.\u201d The referent (the Lord, cf. v. 19) has been specified in the translation for clarity."}, {"pk": 2852433, "translation": "NET", "book": 44, "chapter": 22, "verse": 19, "text": "I replied, \u2018Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you.", "comment": "tn For the distributive sense of the expression \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70\u03c2 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u03ac\u03c2 (kata ta\" sunagwga\") BDAG 512 s.v. \u03ba\u03b1\u03c4\u03ac B.1.d has \u201cof places viewed serially, distributive use w. acc.\u2026\u03ba\u03b1\u03c4\u1fbf \u03bf\u1f36\u03ba\u03b1\u03bd from house to house\u2026Ac 2:46b; 5:42\u2026Likew. the pl.\u2026\u03ba. \u03c4\u1f70\u03c2 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u03ac\u03c2 22:19.\u201d See also L&N 37.114.sn See the note on synagogue in 6:9.
tn Grk \u201cAnd I said.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai, in \u03ba\u03b1\u03b3\u1f7d [kagw]) has not been translated here."}, {"pk": 2852434, "translation": "NET", "book": 44, "chapter": 22, "verse": 20, "text": "And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.\u2019", "comment": "sn When the blood of your witness Stephen was shed means \u201cwhen your witness Stephen was murdered.\u201d
sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
tn Grk \u201cand approving.\u201d This \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Or \u201couter garments.\u201dsn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
tn Or \u201cwho were putting him to death.\u201d For the translation of \u1f00\u03bd\u03b1\u03b9\u03c1\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd (anairountwn) as \u201cputting to death\u201d see BDAG 64 s.v. \u1f00\u03bd\u03b1\u03b9\u03c1\u03ad\u03c9 2."}, {"pk": 2852435, "translation": "NET", "book": 44, "chapter": 22, "verse": 21, "text": "Then he said to me, \u2018Go, because I will send you far away to the Gentiles.\u2019\u201d", "comment": "tn Grk \u201cAnd.\u201d Since this represents a response to Paul\u2019s reply in v. 19, \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the logical sequence."}, {"pk": 2852436, "translation": "NET", "book": 44, "chapter": 22, "verse": 22, "text": "The crowd was listening to him until he said this. Then they raised their voices and shouted, \u201cAway with this man from the earth! For he should not be allowed to live!\u201d", "comment": "tn Grk \u201cand said.\u201d
tn Grk \u201cthis one.\u201d
tn BDAG 491 s.v. \u03ba\u03b1\u03b8\u1f75\u03ba\u03c9 has \u201cto be appropriate, come/reach to, be proper/fitting\u2026Usu. impers. \u03ba\u03b1\u03b8\u1f75\u03ba\u03b5\u03b9 it comes (to someone)\u2026foll. by acc. and inf\u2026.\u03bf\u1f50 \u03ba\u03b1\u03b8\u1fc6\u03ba\u03b5\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03b6\u1fc6\u03bd he should not be allowed to live Ac 22:22.\u201d
tn Grk \u201cAnd.\u201d To indicate the logical sequence, \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d here.
tn Grk \u201cThey were listening\u201d; the referent (the crowd) has been specified in the translation for clarity.
tn Grk \u201cuntil this word.\u201dsn Until he said this. Note it is the mention of Paul\u2019s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience."}, {"pk": 2852437, "translation": "NET", "book": 44, "chapter": 22, "verse": 23, "text": "While they were screaming and throwing off their cloaks and tossing dust in the air,", "comment": "tn The participle \u03ba\u03c1\u03b1\u03c5\u03b3\u03b1\u03b6\u03cc\u03bd\u03c4\u03c9\u03bd (kraugazontwn) has been translated temporally.
tn Or \u201couter garments.\u201dsn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).
sn The crowd\u2019s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul\u2019s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment."}, {"pk": 2852438, "translation": "NET", "book": 44, "chapter": 22, "verse": 24, "text": "the commanding officer ordered Paul to be brought back into the barracks. He told them to interrogate Paul by beating him with a lash so that he could find out the reason the crowd was shouting at Paul in this way.", "comment": "tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cinto the barracks, saying.\u201d This is a continuation of the same sentence in Greek using the participle \u03b5\u1f34\u03c0\u03b1\u03c2 (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object \u201cthem\u201d has been supplied; it is understood in Greek.
tn Grk \u201cthey\u201d; the referent (the crowd) has been specified in the translation for clarity.
tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.
tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Or \u201cthe headquarters.\u201d BDAG 775 s.v. \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f75 2 has \u201cbarracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.\u201d
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). In Greek the term \u03c7\u03b9\u03bb\u03af\u03b1\u03c1\u03c7\u03bf\u03c2 (ciliarco\") literally described the \u201ccommander of a thousand,\u201d but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men."}, {"pk": 2852439, "translation": "NET", "book": 44, "chapter": 22, "verse": 25, "text": "When they had stretched him out for the lash, Paul said to the centurion standing nearby, \u201cIs it legal for you to lash a man who is a Roman citizen without a proper trial?\u201d", "comment": "tn The word \u201ccitizen\u201d is supplied here for emphasis and clarity.
tn Or \u201ca Roman citizen and uncondemned.\u201d BDAG 35 s.v. \u1f00\u03ba\u03b1\u03c4\u03ac\u03ba\u03c1\u03b9\u03c4\u03bf\u03c2 has \u201cuncondemned, without due process\u201d for this usage.sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.
tn Grk \u201cfor the thongs\u201d (of which the lash was made). Although often translated as a dative of means (\u201cwith thongs\u201d), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. \u1f31\u03bc\u03ac\u03c2 states that it \u201cis better taken as a dat. of purpose for the thongs, in which case \u03bf\u1f31 \u1f31\u03bc\u03ac\u03bd\u03c4\u03b5\u03c2 = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 \u03c4\u1f74\u03bd \u03b4\u03b9\u1f70 \u03c4\u1ff6\u03bd \u1f31\u03bc\u03ac\u03bd\u03c4\u03c9\u03bd \u03b1\u1f30\u03ba\u03b5\u03af\u03b1\u03bd. \u2013 Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).\u201d
sn See the note on the word centurion in 10:1."}, {"pk": 2852440, "translation": "NET", "book": 44, "chapter": 22, "verse": 26, "text": "When the centurion heard this, he went to the commanding officer and reported it, saying, \u201cWhat are you about to do? For this man is a Roman citizen.\u201d", "comment": "sn See the note on the word centurion in 10:1.
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 24.
tn The word \u201cthis\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn The word \u201cit\u201d is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn Or perhaps, \u201cWhat do you intend to do?\u201d Although BDAG 627 s.v. \u03bc\u03ad\u03bb\u03bb\u03c9 1.c.\u03b1 lists this phrase under the category \u201cbe about to, be on the point of,\u201d it is possible it belongs under 1.c.\u03b3, \u201cdenoting an intended action: intend, propose, have in mind\u2026\u03c4\u03af \u03bc\u03ad\u03bb\u03bb\u03b5\u03b9\u03c2 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd; what do you intend to do?\u201d
tn The word \u201ccitizen\u201d is supplied here for emphasis and clarity."}, {"pk": 2852441, "translation": "NET", "book": 44, "chapter": 22, "verse": 27, "text": "So the commanding officer came and asked Paul, \u201cTell me, are you a Roman citizen?\u201d He replied, \u201cYes.\u201d", "comment": "tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 24.
tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
tn The word \u201ccitizen\u201d is supplied here for emphasis and clarity.
tn Grk \u201cHe said.\u201d
tn Grk \u201cand said to.\u201d"}, {"pk": 2852442, "translation": "NET", "book": 44, "chapter": 22, "verse": 28, "text": "The commanding officer answered, \u201cI acquired this citizenship with a large sum of money.\u201d \u201cBut I was even born a citizen,\u201d Paul replied.", "comment": "tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 24.
tn BDAG 495-96 s.v. \u03ba\u03b1\u03af 2.b has \u201cintensive: even\u2026Ac 5:39; 22:28.\u201d
tn The word \u201ccitizen\u201d is supplied here for emphasis and clarity.sn Paul\u2019s reference to being born a citizen suggests he inherited his Roman citizenship from his family.
tn Grk \u201cPaul said.\u201d This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here."}, {"pk": 2852443, "translation": "NET", "book": 44, "chapter": 22, "verse": 29, "text": "Then those who were about to interrogate him stayed away from him, and the commanding officer was frightened when he realized that Paul was a Roman citizen and that he had had him tied up.", "comment": "tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 24.
sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities\u2019 hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28\u201329; 24:22; 25:20, 26\u201327. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul\u2019s life.
tn The word \u201ccitizen\u201d is supplied here for emphasis and clarity.
tn This is a present tense (\u1f10\u03c3\u03c4\u03b9\u03bd, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
tn BDAG 158 s.v. \u1f00\u03c6\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 2.b has \u201ckeep away\u2026\u1f00\u03c0\u03cc \u03c4\u03b9\u03bd\u03bf\u03c2\u2026 Lk 4:13; Ac 5:38; 2 Cor 12:8\u2026cp. Ac 22:29.\u201d In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity."}, {"pk": 2852444, "translation": "NET", "book": 44, "chapter": 22, "verse": 30, "text": "The next day, because the commanding officer wanted to know the true reason Paul was being accused by the Jews, he released him and ordered the chief priests and the whole council to assemble. He then brought Paul down and had him stand before them.", "comment": "tn Grk \u201cthe certainty, why.\u201d BDAG 147 s.v. \u1f00\u03c3\u03c6\u03b1\u03bb\u1f75\u03c2 2 has \u201c\u03c4\u1f78 \u1f00. the certainty = the truth (in ref. to ferreting out the facts\u2026\u1f35\u03bd\u03b1 \u03c4\u1f78 \u1f00. \u1f10\u03c0\u03b9\u03b3\u03bd\u1ff6) \u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9 21:34; 22:30.\u201d
tn Grk \u201che\u201d; the referent (the commanding officer) has been supplied here in the translation for clarity.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cthe whole Sanhedrin\u201d (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
tn Grk \u201cand bringing.\u201d The participle \u03ba\u03b1\u03c4\u03b1\u03b3\u03b1\u03b3\u1f7d\u03bd (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to clarify the logical sequence."}, {"pk": 2852445, "translation": "NET", "book": 44, "chapter": 23, "verse": 1, "text": "Paul looked directly at the council and said, \u201cBrothers, I have lived my life with a clear conscience before God to this day.\u201d", "comment": "tn BDAG 846 s.v. \u03c0\u03bf\u03bb\u03b9\u03c4\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 3 has \u201cW. a double dat. \u03c3\u03c5\u03bd\u03b5\u03b9\u03b4\u1f75\u03c3\u03b5\u03b9 \u1f00\u03b3\u03b1\u03b8\u1fc7 \u03c0\u03b5\u03c0\u03bf\u03bb\u03af\u03c4\u03b5\u03c5\u03bc\u03b1\u03b9 \u03c4\u1ff7 \u03b8\u03b5\u1ff7 I have lived my life with a clear conscience before God Ac 23:1.\u201d
tn Grk \u201cPaul, looking directly at the council, said.\u201d The participle \u1f00\u03c4\u03b5\u03bd\u03af\u03c3\u03b1\u03c2 (atenisa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cthe Sanhedrin\u201d (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews)."}, {"pk": 2852446, "translation": "NET", "book": 44, "chapter": 23, "verse": 2, "text": "At that the high priest Ananias ordered those standing near Paul to strike him on the mouth.", "comment": "tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
tn BDAG 778 s.v. \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b7\u03bc\u03b9/\u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u03ac\u03bd\u03c9 2.b.\u03b1 has \u201c\u03bf\u1f31 \u03c0\u03b1\u03c1\u03b5\u03c3\u03c4\u1ff6\u03c4\u03b5\u03c2 \u03b1\u1f50\u03c4\u1ff7 those standing near him Ac 23:2.\u201d
tn Grk \u201cand\u201d (\u03b4\u03ad, de); the phrase \u201cat that\u201d has been used in the translation to clarify the cause and effect relationship.
tn Or \u201chit\u201d (\u2018strike\u2019 maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul\u2019s claim to a clear conscience in the previous verse."}, {"pk": 2852447, "translation": "NET", "book": 44, "chapter": 23, "verse": 3, "text": "Then Paul said to him, \u201cGod is going to strike you, you whitewashed wall! Do you sit there judging me according to the law, and in violation of the law you order me to be struck?\u201d", "comment": "tn BDAG 769 s.v. \u03c0\u03b1\u03c1\u03b1\u03bd\u03bf\u03bc\u03ad\u03c9 has \u201c\u03c0\u03b1\u03c1\u03b1\u03bd\u03bf\u03bc\u1ff6\u03bd \u03ba\u03b5\u03bb\u03b5\u03cd\u03b5\u03b9\u03c2 in violation of the law you order Ac 23:3.\u201dsn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6\u20138). Luke\u2019s noting of this detail shows how quickly the leadership moved to react against Paul.
tn The law refers to the law of Moses.
sn You whitewashed wall. This was an idiom for hypocrisy \u2013 just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. \u03c4\u03bf\u1fd6\u03c7\u03bf\u03c2). Paul was claiming that the man\u2019s response was two-faced (Ezek 13:10\u201316; Matt 23:27\u201328). See also Deut 28:22.
tn Grk \u201cAnd do.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2852448, "translation": "NET", "book": 44, "chapter": 23, "verse": 4, "text": "Those standing near him said, \u201cDo you dare insult God\u2019s high priest?\u201d", "comment": "tn L&N 33.393 has for \u03bb\u03bf\u03b9\u03b4\u03bf\u03c1\u03ad\u03c9 (loidorew) \u201cto speak in a highly insulting manner \u2013 \u2018to slander, to insult strongly, slander, insult.\u2019\u201dsn Insult God\u2019s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.
tn The word \u201chim\u201d is not in the Greek text but is implied."}, {"pk": 2852449, "translation": "NET", "book": 44, "chapter": 23, "verse": 5, "text": "Paul replied, \u201cI did not realize, brothers, that he was the high priest, for it is written, \u2018You must not speak evil about a ruler of your people.\u2019\u201d", "comment": "sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.
tn Grk \u201csaid.\u201d
tn Or \u201cknow.\u201d"}, {"pk": 2852450, "translation": "NET", "book": 44, "chapter": 23, "verse": 6, "text": "Then when Paul noticed that part of them were Sadducees and the others Pharisees, he shouted out in the council, \u201cBrothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead!\u201d", "comment": "sn See the note on Pharisee in 5:34.
tn BDAG 200 s.v. \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 4 has \u201cto be aware of someth., perceive, notice, realize\u201d; this is further clarified by section 4.c: \u201cw. \u1f45\u03c4\u03b9 foll\u2026.Ac 23:6.\u201d
sn See the note on Sadducees in 4:1.
tn Grk \u201cthe Sanhedrin\u201d (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
tn That is, concerning the hope that the dead will be resurrected. Grk \u201cconcerning the hope and resurrection.\u201d BDAG 320 s.v. \u1f10\u03bb\u03c0\u03af\u03c2 1.b.\u03b1 states, \u201cOf Israel\u2019s messianic hope Ac 23:6 (\u1f10. \u03ba\u03b1\u1f76 \u1f00\u03bd\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 for \u1f10. \u03c4\u1fc6\u03c2 \u1f00\u03bd. [obj. gen] as 2 Macc 3:29 \u1f10. \u03ba\u03b1\u1f76 \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1).\u201d With an objective genitive construction, the resurrection of the dead would be the \u201cobject\u201d of the hope."}, {"pk": 2852451, "translation": "NET", "book": 44, "chapter": 23, "verse": 7, "text": "When he said this, an argument began between the Pharisees and the Sadducees, and the assembly was divided.", "comment": "tn The participle \u03b5\u1f30\u03c0\u03cc\u03bd\u03c4\u03bf\u03c2 (eiponto\") has been translated temporally.
tn Grk \u201cthere came about an argument.\u201d This has been simplified to \u201can argument began\u201d
tn Or \u201ca dispute\u201d (BDAG 940 s.v. \u03c3\u03c4\u03ac\u03c3\u03b9\u03c2 3)."}, {"pk": 2852452, "translation": "NET", "book": 44, "chapter": 23, "verse": 8, "text": "(For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.)", "comment": "tn BDAG 55 s.v. \u1f00\u03bc\u03c6\u03cc\u03c4\u03b5\u03c1\u03bf\u03b9 2 has \u201call, even when more than two are involved\u2026\u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03bf\u1fe6\u03c3\u03b9\u03bd \u03c4\u1f70 \u1f00. believe in them all 23:8.\u201d On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).sn This is a parenthetical note by the author."}, {"pk": 2852453, "translation": "NET", "book": 44, "chapter": 23, "verse": 9, "text": "There was a great commotion, and some experts in the law from the party of the Pharisees stood up and protested strongly, \u201cWe find nothing wrong with this man. What if a spirit or an angel has spoken to him?\u201d", "comment": "tn Or \u201cand some scribes.\u201d See the note on the phrase \u201cexperts in the law\u201d in 4:5.
tn Or \u201cclamor\u201d (cf. BDAG 565 s.v. \u03ba\u03c1\u03b1\u03c5\u03b3\u1f75 1.a, which has \u201cthere arose a loud outcry\u201d here, and Exod 12:30).
tn Grk \u201cstanding up.\u201d The participle \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03bd\u03c4\u03b5\u03c2 (anastante\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cprotested strongly, saying.\u201d L&N 39.27 has \u201c\u03b4\u03b9\u03b1\u03bc\u03ac\u03c7\u03bf\u03bc\u03b1\u03b9: to fight or contend with, involving severity and thoroughness \u2013 \u2018to protest strongly, to contend with.\u2019\u2026\u2018some scribes from the party of the Pharisees protested strongly\u2019 Ac 23:9.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant and has not been translated.
sn \u201cWe find nothing wrong with this man.\u201d Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim."}, {"pk": 2852454, "translation": "NET", "book": 44, "chapter": 23, "verse": 10, "text": "When the argument became so great the commanding officer feared that they would tear Paul to pieces, he ordered the detachment to go down, take him away from them by force, and bring him into the barracks.", "comment": "tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). In Greek the term \u03c7\u03b9\u03bb\u03af\u03b1\u03c1\u03c7\u03bf\u03c2 (ciliarco\") literally described the \u201ccommander of a thousand,\u201d but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
tn Grk \u201cthat Paul would be torn to pieces by them.\u201d BDAG 236 s.v. \u03b4\u03b9\u03b1\u03c3\u03c0\u03ac\u03c9 has \u201cof an angry mob \u03bc\u1f74 \u03b4\u03b9\u03b1\u03c3\u03c0\u03b1\u03c3\u03b8\u1fc7 \u1f41 \u03a0\u03b1\u1fe6\u03bb\u03bf\u03c2 \u1f51\u03c0\u1fbf \u03b1\u1f50\u03c4\u1ff6\u03bd that Paul would be torn in pieces by them Ac 23:10.\u201d The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.
tn Normally this term means \u201carmy,\u201d but according to BDAG 947 s.v. \u03c3\u03c4\u03c1\u03ac\u03c4\u03b5\u03c5\u03bc\u03b1, \u201cOf a smaller detachment of soldiers, sing. Ac 23:10, 27.\u201d In the plural it can be translated \u201ctroops,\u201d but it is singular here.
tn Or \u201cto go down, grab him out of their midst.\u201d
tn Or \u201cthe headquarters.\u201d BDAG 775 s.v. \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f75 2 has \u201cbarracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.\u201d
tn This genitive absolute construction with the participle \u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 (ginomenhs) has been taken temporally (it could also be translated as causal)."}, {"pk": 2852455, "translation": "NET", "book": 44, "chapter": 23, "verse": 11, "text": "The following night the Lord stood near Paul and said, \u201cHave courage, for just as you have testified about me in Jerusalem, so you must also testify in Rome.\u201d", "comment": "sn The presence of the Lord indicated the vindicating presence and direction of God.
sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).map For location see JP4-A1.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cDo not be afraid.\u201d
tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cstanding near Paul, said.\u201d The participle \u1f10\u03c0\u03b9\u03c3\u03c4\u03ac\u03c2 (epistas) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852456, "translation": "NET", "book": 44, "chapter": 23, "verse": 12, "text": "When morning came, the Jews formed a conspiracy and bound themselves with an oath not to eat or drink anything until they had killed Paul.", "comment": "tn L&N 30.72 has \u2018some Jews formed a conspiracy\u2019 Ac 23:12\u201d; BDAG 979 s.v. \u03c3\u03c5\u03c3\u03c4\u03c1\u03bf\u03c6\u1f75 1 has \u201cJudeans came together in a mob 23:12. But in the last pass. the word may also mean \u2013 2. the product of a clandestine gathering, plot, conspiracy\u201d (see also Amos 7:10; Ps 63:3).
tn Grk \u201cwhen it was day.\u201d
tn Grk \u201cforming a conspiracy, bound.\u201d The participle \u03c0\u03bf\u03b9\u1f75\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cbound themselves under a curse.\u201d BDAG 63 s.v. \u1f00\u03bd\u03b1\u03b8\u03b5\u03bc\u03b1\u03c4\u03af\u03b6\u03c9 1 has \u201ctrans. put under a curse \u03c4\u03b9\u03bd\u03ac someone\u2026pleonastically \u1f00\u03bd\u03b1\u03b8\u03ad\u03bc\u03b1\u03c4\u03b9 \u1f00. \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd Ac 23:14\u2026\u1f00. \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd vss. 12, 21, 13 v.l.\u201d On such oaths see m. Shevi\u2019it 3:1\u20135. The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in English and has not been translated.
tn The word \u201canything\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2852457, "translation": "NET", "book": 44, "chapter": 23, "verse": 13, "text": "There were more than forty of them who formed this conspiracy.", "comment": "tn L&N 30.73 defines \u03c3\u03c5\u03bd\u03c9\u03bc\u03bf\u03c3\u03af\u03b1 (sunwmosia) as \u201ca plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators \u2013 \u2018conspiracy, plot.\u2019 \u2026\u2018there were more than forty of them who formed this conspiracy\u2019 Ac 23:13.\u201d"}, {"pk": 2852458, "translation": "NET", "book": 44, "chapter": 23, "verse": 14, "text": "They went to the chief priests and the elders and said, \u201cWe have bound ourselves with a solemn oath not to partake of anything until we have killed Paul.", "comment": "sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul\u2019s charge in v. 3 of superficially following the law is thus shown to be true.
tn This included both food and drink (\u03b3\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 [geuomai] is used of water turned to wine in John 2:9).
tn Grk \u201cwho.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) was translated by the third person plural pronoun (\u201cthem\u201d) and a new sentence begun in the translation.
tn Grk \u201cgoing.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (proselqonte\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cbound ourselves under a curse.\u201d BDAG 63 s.v. \u1f00\u03bd\u03b1\u03b8\u03b5\u03bc\u03b1\u03c4\u03af\u03b6\u03c9 1 has \u201ctrans. put under a curse \u03c4\u03b9\u03bd\u03ac someone\u2026pleonastically \u1f00\u03bd\u03b1\u03b8\u03ad\u03bc\u03b1\u03c4\u03b9 \u1f00. \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd Ac 23:14\u2026\u1f00. \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd vss. 12, 21, 13 v.l.\u201d The pleonastic use \u1f00\u03bd\u03b1\u03b8\u03ad\u03bc\u03b1\u03c4\u03b9 \u1f00\u03bd\u03b5\u03b8\u03b5\u03bc\u03b1\u03c4\u03af\u03c3\u03b1\u03bc\u03b5\u03bd (literally \u201cwe have cursed ourselves with a curse\u201d) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word \u201csolemn.\u201d On such oaths see m. Nedarim 3:1, 3."}, {"pk": 2852459, "translation": "NET", "book": 44, "chapter": 23, "verse": 15, "text": "So now you and the council request the commanding officer to bring him down to you, as if you were going to determine his case by conducting a more thorough inquiry. We are ready to kill him before he comes near this place.\u201d", "comment": "tn The expression \u201cmore thorough inquiry\u201d reflects the comparative form of \u1f00\u03ba\u03c1\u03b9\u03b2\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd (akribesteron).
tn The words \u201cthis place\u201d are not in the Greek text, but are implied.
tn Grk \u201cthe Sanhedrin\u201d (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 10.
tn Or \u201cdecide.\u201d BDAG 227 s.v. \u03b4\u03b9\u03b1\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 has \u201c\u1f00\u03ba\u03c1\u03b9\u03b2\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u03c4\u1f70 \u03c0\u03b5\u03c1\u1f76 \u03b1\u1f50\u03c4\u03bf\u1fe6 to make a more thorough examination of his case Ac 23:15.\u201d
tn Grk \u201cdetermine the things about him.\u201d
sn \u201cWe are ready to kill him.\u201d Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments."}, {"pk": 2852460, "translation": "NET", "book": 44, "chapter": 23, "verse": 16, "text": "But when the son of Paul\u2019s sister heard about the ambush, he came and entered the barracks and told Paul.", "comment": "tn Or \u201cplot\u201d (BDAG 334 s.v. \u1f10\u03bd\u03ad\u03b4\u03c1\u03b1).
tn Or \u201cthe headquarters.\u201d BDAG 775 s.v. \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f75 2 has \u201cbarracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.\u201d
tn Grk \u201ccoming and entering\u2026, he told.\u201d The participles \u03c0\u03b1\u03c1\u03b1\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (paragenomeno\") and \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u1f7d\u03bd (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style."}, {"pk": 2852461, "translation": "NET", "book": 44, "chapter": 23, "verse": 17, "text": "Paul called one of the centurions and said, \u201cTake this young man to the commanding officer, for he has something to report to him.\u201d", "comment": "tn Grk \u201ccalling\u2026Paul said.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (proskalesameno\") has been translated as a finite verb due to requirements of contemporary English style.
sn See the note on the word centurion in 10:1.
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 10."}, {"pk": 2852462, "translation": "NET", "book": 44, "chapter": 23, "verse": 18, "text": "So the centurion took him and brought him to the commanding officer and said, \u201cThe prisoner Paul called me and asked me to bring this young man to you because he has something to tell you.\u201d", "comment": "tn Grk \u201che\u201d; the referent (the centurion) has been specified in the translation for clarity.
tn Grk \u201ccalling.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (proskalesameno\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 10."}, {"pk": 2852463, "translation": "NET", "book": 44, "chapter": 23, "verse": 19, "text": "The commanding officer took him by the hand, withdrew privately, and asked, \u201cWhat is it that you want to report to me?\u201d", "comment": "tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 10.
tn Grk \u201cyou have,\u201d but the expression \u201chave to report\u201d in English could be understood to mean \u201cmust report\u201d rather than \u201cpossess to report.\u201d For this reason the nearly equivalent expression \u201cwant to report,\u201d which is not subject to misunderstanding, was used in the translation."}, {"pk": 2852464, "translation": "NET", "book": 44, "chapter": 23, "verse": 20, "text": "He replied, \u201cThe Jews have agreed to ask you to bring Paul down to the council tomorrow, as if they were going to inquire more thoroughly about him.", "comment": "tn Grk \u201cHe said.\u201d
tn Grk \u201cthe Sanhedrin\u201d (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews)."}, {"pk": 2852465, "translation": "NET", "book": 44, "chapter": 23, "verse": 21, "text": "So do not let them persuade you to do this, because more than forty of them are lying in ambush for him. They have bound themselves with an oath not to eat or drink anything until they have killed him, and now they are ready, waiting for you to agree to their request.\u201d", "comment": "tn Or \u201cbound themselves under a curse.\u201d BDAG 63 s.v. \u1f00\u03bd\u03b1\u03b8\u03b5\u03bc\u03b1\u03c4\u03af\u03b6\u03c9 1 has \u201ctrans. put under a curse \u03c4\u03b9\u03bd\u03ac someone\u2026 \u1f00. \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd vss. 12, 21, 13 v.l.\u201d
tn Grk \u201care lying in wait for him\u201d (BDAG 334 s.v. \u1f10\u03bd\u03b5\u03b4\u03c1\u03b5\u03cd\u03c9); see also v. 16.
tn Grk \u201cfor him, who.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwho\u201d) was translated by the third person plural pronoun (\u201cthey\u201d) and a new sentence begun in the translation.
tn Grk \u201cdo not be persuaded by them.\u201d The passive construction \u03bc\u1f74 \u03c0\u03b5\u03b9\u03c3\u03b8\u1fc7\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (mh peisqh\" autoi\") has been converted to an active construction in the translation, and the phrase \u201cto do this\u201d supplied to indicate more clearly the object of their persuasion.
tn Grk \u201cforty men of them.\u201d In the expression \u1f10\u03be \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2 (ex autwn andre\") \u201cmen\u201d is somewhat redundant and has not been included in the English translation.
tn Grk \u201cwaiting for your approval,\u201d \u201cwaiting for your agreement.\u201d Since it would be possible to misunderstand the literal translation \u201cwaiting for your approval\u201d to mean that the Jews were waiting for the commander\u2019s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander\u2019s approval (their request to bring Paul to the council) has been specified in the translation as \u201ctheir request.\u201d
tn The word \u201canything\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader."}, {"pk": 2852466, "translation": "NET", "book": 44, "chapter": 23, "verse": 22, "text": "Then the commanding officer sent the young man away, directing him, \u201cTell no one that you have reported these things to me.\u201d", "comment": "tn BDAG 760 s.v. \u03c0\u03b1\u03c1\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03c9 has \u201cto make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles\u2026\u03c0\u03b1\u03c1\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03b5\u03b9\u03bd w. an inf. and \u03bc\u1f75 comes to mean forbid to do someth.: \u03c0. \u03c4\u03b9\u03bd\u03af w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.\u201d However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.
tn On this verb, see BDAG 325-26 s.v. \u1f10\u03bc\u03c6\u03b1\u03bd\u03af\u03b6\u03c9 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
tn Grk \u201cthe chiliarch\u201d (an officer in command of a thousand soldiers). See note on the term \u201ccommanding officer\u201d in v. 10."}, {"pk": 2852467, "translation": "NET", "book": 44, "chapter": 23, "verse": 23, "text": "Then he summoned two of the centurions and said, \u201cMake ready two hundred soldiers to go to Caesarea along with seventy horsemen and two hundred spearmen by nine o\u2019clock tonight,", "comment": "tn A military technical term of uncertain meaning. BDAG 217 s.v. \u03b4\u03b5\u03be\u03b9\u03bf\u03bb\u03ac\u03b2\u03bf\u03c2 states, \u201ca word of uncertain mng., military t.t., acc. to Joannes Lydus\u2026and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard\u2026.Spearman Goodspd., NRSV; \u2018security officer\u2019, GDKilpatrick, JTS 14, \u201963, 393f.\u201dsn Two hundred soldiers\u2026along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.
tn Grk \u201cfrom the third hour of the night.\u201d
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201ccavalrymen.\u201d
tn Grk \u201cfrom.\u201d
tn Grk \u201cAnd.\u201d Since this represents a response to the reported ambush, \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the logical sequence.
tn Grk \u201csummoning\u2026he said.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03b5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (proskalesameno\") has been translated as a finite verb due to requirements of contemporary English style.
sn See the note on the word centurion in 10:1."}, {"pk": 2852468, "translation": "NET", "book": 44, "chapter": 23, "verse": 24, "text": "and provide mounts for Paul to ride so that he may be brought safely to Felix the governor.\u201d", "comment": "tn Grk \u201cprovide mounts to put Paul on.\u201dsn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.
sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix \u201creveled in cruelty and lust, and wielded the power of a king with the mind of a slave.\u201d
tn Grk \u201cFelix the procurator.\u201d The official Roman title has been translated as \u201cgovernor\u201d (BDAG 433 s.v. \u1f21\u03b3\u03b5\u03bc\u1f7d\u03bd 2)."}, {"pk": 2852469, "translation": "NET", "book": 44, "chapter": 23, "verse": 25, "text": "He wrote a letter that went like this:", "comment": "tn Or \u201cdetermine.\u201d
tn Grk \u201cwriting.\u201d Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying \u201che\u201d (referring to the commanding officer, Claudius Lysias) as subject. The participle \u03b3\u03c1\u03ac\u03c8\u03b1\u03c2 (grayas) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201chaving this form,\u201d \u201chaving this content.\u201d L&N 33.48 has \u201c\u03b3\u03c1\u03ac\u03c8\u03c3\u03c2 \u1f10\u03c0\u03b9\u03c3\u03c4\u03bf\u03bb\u1f74\u03bd \u1f14\u03c7\u03bf\u03c5\u03c3\u03b1\u03bd \u03c4\u1f78\u03bd \u03c4\u03cd\u03c0\u03bf\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd \u2018then he wrote a letter that went like this\u2019 Ac 23:25. It is also possible to understand \u1f10\u03c0\u03b9\u03c3\u03c4\u03bf\u03bb\u1f75 in Ac 23:25 not as a content or message, but as an object (see 6.63).\u201d
tn Grk \u201cProcurator.\u201d The official Roman title has been translated as \u201cgovernor\u201d (BDAG 433 s.v. \u1f21\u03b3\u03b5\u03bc\u1f7d\u03bd 2).
sn Governor Felix. See the note on Felix in v. 24.
tn The participle \u03c3\u03c5\u03bb\u03bb\u03b7\u03bc\u03c6\u03b8\u03ad\u03bd\u03c4\u03b1 (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27\u201340.
tn Grk \u201cand was about to be killed by them.\u201d The passive construction has been converted to an active one in the translation for stylistic reasons.
tn Or \u201capproached.\u201d
tn Normally this term means \u201carmy,\u201d but according to BDAG 947 s.v. \u03c3\u03c4\u03c1\u03ac\u03c4\u03b5\u03c5\u03bc\u03b1, \u201cOf a smaller detachment of soldiers, sing. Ac 23:10, 27.\u201d In the plural it can be translated \u201ctroops,\u201d but it is singular here.
tn In Greek this is a present tense retained in indirect discourse.
tn The word \u201ccitizen\u201d is supplied here for emphasis and clarity.sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul\u2019s Roman citizenship somewhat later. See Acts 21:37\u201339 and 22:24\u201329.
tn Grk \u201cto know the charge on account of which they were accusing him.\u201d This has been simplified to eliminate the prepositional phrase and relative pronoun \u03b4\u03b9\u1fbf \u1f23\u03bd (di\u2019 }hn) similar to L&N 27.8 which has \u201c\u2018I wanted to find out what they were accusing him of, so I took him down to their Council\u2019 Ac 23:28.\u201d
tn Grk \u201ctheir Sanhedrin\u201d (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
tn Grk \u201cwhom I found.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) has been changed to a personal pronoun (\u201che\u201d) and a new sentence begun in the translation at this point.
tn BDAG 428 s.v. \u03b6\u1f75\u03c4\u03b7\u03bc\u03b1 states, \u201cin our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument\u2026Ac 15:2; 26:3. \u03b6. \u03c0\u03b5\u03c1\u03af \u03c4\u03b9\u03bd\u03bf\u03c2 questions about someth.\u202618:15; 25:19. \u2013 In 23:29, since \u03c0\u03b5\u03c1\u03af had already been used, the subj. of the discussion is added in the gen. \u03b6. \u03c4\u03bf\u1fe6 \u03bd\u03cc\u03bc\u03bf\u03c5 \u03b1\u1f50\u03c4\u1ff6\u03bd.\u201dsn With reference to controversial questions. Note how the \u201cneutral\u201d Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.
tn Grk \u201cbut having no charge worthy of death or imprisonment.\u201d BDAG 273-74 s.v. \u1f14\u03b3\u03ba\u03bb\u03b7\u03bc\u03b1 1 has \u201clegal t.t.\u2026\u1f14. \u1f04\u03be\u03b9\u03bf\u03bd \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5 \u1f22 \u03b4\u03b5\u03c3\u03bc\u1ff6\u03bd a charge deserving death or imprisonment 23:29.\u201d sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.
tn Grk \u201cIt being revealed to me.\u201d The participle \u03bc\u03b7\u03bd\u03c5\u03b8\u03b5\u03af\u03c3\u03b7\u03c2 (mhnuqeish\") has been taken temporally.
tn The term translated \u201cplot\u201d here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. \u1f10\u03c0\u03b9\u03b2\u03bf\u03c5\u03bb\u1f75).
tn Grk \u201cthe things against him.\u201d This could be rendered as \u201caccusations,\u201d \u201cgrievances,\u201d or \u201ccharges,\u201d but since \u201cordered his accusers to state their accusations\u201d sounds redundant in English, \u201ccharges\u201d was used instead."}, {"pk": 2852470, "translation": "NET", "book": 44, "chapter": 23, "verse": 31, "text": "So the soldiers, in accordance with their orders, took Paul and brought him to Antipatris during the night.", "comment": "tn BDAG 237-38 s.v. \u03b4\u03b9\u03b1\u03c4\u03ac\u03c3\u03c3\u03c9 2 has \u201c\u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u03b4. \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 in accordance w. their orders\u2026Ac 23:31.\u201d
tn Grk \u201ctaking.\u201d The participle \u1f00\u03bd\u03b1\u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2 (analabonte\") has been translated as a finite verb due to requirements of contemporary English style.
sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99])."}, {"pk": 2852471, "translation": "NET", "book": 44, "chapter": 23, "verse": 32, "text": "The next day they let the horsemen go on with him, and they returned to the barracks.", "comment": "tn Or \u201ccavalrymen.\u201d
tn Or \u201cthe headquarters.\u201d BDAG 775 s.v. \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f75 2 has \u201cbarracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.\u201d
tn Grk \u201cletting.\u201d The participle \u1f10\u03ac\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (easante\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852472, "translation": "NET", "book": 44, "chapter": 23, "verse": 33, "text": "When the horsemen came to Caesarea and delivered the letter to the governor, they also presented Paul to him.", "comment": "sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.
tn BDAG 778 s.v. \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b7\u03bc\u03b9/\u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u03ac\u03bd\u03c9 1.b has \u201cpresent, represent \u2013 \u03b1. lit. \u03c4\u03b9\u03bd\u03ac \u03c4\u03b9\u03bd\u03b9 someone to someone \u03c0\u03b1\u03c1\u03ad\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03c4\u1f78\u03bd \u03a0\u03b1\u1fe6\u03bb\u03bf\u03bd \u03b1\u1f50\u03c4\u1ff7 Ac 23:33.\u201d
tn Grk \u201cwho, coming to Caesarea.\u201d Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (\u201cwho\u201d) has been replaced with the referent (the horsemen) in the translation for clarity."}, {"pk": 2852473, "translation": "NET", "book": 44, "chapter": 23, "verse": 34, "text": "When the governor had read the letter, he asked what province he was from. When he learned that he was from Cilicia,", "comment": "tn Grk \u201che\u201d; the referent (the governor) has been specified in the translation for clarity.
tn Grk \u201chaving read.\u201d The participle \u1f00\u03bd\u03b1\u03b3\u03bd\u03bf\u03cd\u03c2 (anagnou\") has been translated as a finite verb due to requirements of contemporary English style.
tn The words \u201cthe letter\u201d are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
sn Cilicia was a province in northeastern Asia Minor.
tn Grk \u201cand asking.\u201d The participle \u1f10\u03c0\u03b5\u03c1\u03c9\u03c4\u1f75\u03c3\u03b1\u03c2 (eperwthsa\") has been translated as a finite verb and \u03ba\u03b1\u03af (kai) left untranslated due to requirements of contemporary English style.
sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.
tn Grk \u201cand learning.\u201d The participle \u03c0\u03c5\u03b8\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (puqomeno\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852474, "translation": "NET", "book": 44, "chapter": 23, "verse": 35, "text": "he said, \u201cI will give you a hearing when your accusers arrive too.\u201d Then he ordered that Paul be kept under guard in Herod\u2019s palace.", "comment": "sn Herod\u2019s palace (Grk \u201cHerod\u2019s praetorium\u201d) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.
tn Grk \u201cordering.\u201d The participle \u03ba\u03b5\u03bb\u03b5\u03cd\u03c3\u03b1\u03c2 (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. \u201cThen\u201d has also been supplied to indicate the logical and temporal sequence.
tn Or \u201cI will hear your case.\u201d BDAG 231 s.v. \u03b4\u03b9\u03b1\u03ba\u03bf\u03cd\u03c9 has \u201cas legal t.t. give someone an opportunity to be heard in court, give someone (\u03c4\u03b9\u03bd\u03cc\u03c2) a hearing Ac 23:35\u201d; L&N 56.13 has \u201cto give a judicial hearing in a legal matter \u2013 \u2018to hear a case, to provide a legal hearing, to hear a case in court.\u2019\u201d
tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity."}, {"pk": 2852475, "translation": "NET", "book": 44, "chapter": 24, "verse": 1, "text": "After five days the high priest Ananias came down with some elders and an attorney named Tertullus, and they brought formal charges against Paul to the governor.", "comment": "tn BDAG 326 s.v. \u1f10\u03bc\u03c6\u03b1\u03bd\u03af\u03b6\u03c9 3 has \u201c\u1f10. \u03c4\u03b9\u03bd\u1f76 \u03ba\u03b1\u03c4\u03ac \u03c4\u03b9\u03bd\u03bf\u03c2 bring formal charges against someone\u2026Ac 24:1; 25:2.\u201d
tn The term refers to a professional advocate (BDAG 905 s.v. \u1fe5\u1f75\u03c4\u03c9\u03c1).
tn Grk \u201can attorney, a certain Tertullus.\u201d
tn Grk \u201cwho\u201d (plural). Because in English the relative pronoun \u201cwho\u201d could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun \u201cthey.\u201d \u201cAnd\u201d has been supplied to provide the connection to the preceding clause.
sn Ananias was in office from a.d. 47-59."}, {"pk": 2852476, "translation": "NET", "book": 44, "chapter": 24, "verse": 2, "text": "When Paul had been summoned, Tertullus began to accuse him, saying, \u201cWe have experienced a lengthy time of peace through your rule, and reforms are being made in this nation through your foresight.", "comment": "tn Grk \u201che\u201d; the referent (Paul) has been supplied in the translation for clarity.
tn Or \u201cbeing made for this people.\u201d
tn Or \u201cbegan to bring charges, saying.\u201d
tn Grk \u201cexperienced much peace.\u201d
tn Grk \u201cthrough you\u201d (\u201crule\u201d is implied).
sn References to peaceful rule, reforms, and the governor\u2019s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. \u03b4\u03b9\u03cc\u03c1\u03b8\u03c9\u03bc\u03b1)."}, {"pk": 2852477, "translation": "NET", "book": 44, "chapter": 24, "verse": 3, "text": "Most excellent Felix, we acknowledge this everywhere and in every way with all gratitude.", "comment": "sn Most excellent Felix. See the note on Felix in 23:24.
tn Or \u201cwith complete thankfulness.\u201d BDAG 416 s.v. \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1 1 has \u201c\u03bc\u03b5\u03c4\u1f70 \u03c0\u03ac\u03c3\u03b7\u03c2 \u03b5\u1f50.\u2026with all gratitude Ac 24:3.\u201d L&N 31.26 has \u201c\u2018we acknowledge this anywhere and everywhere with complete thankfulness\u2019 Ac 24:3.\u201d
tn Grk \u201cin every way and everywhere.\u201d"}, {"pk": 2852478, "translation": "NET", "book": 44, "chapter": 24, "verse": 4, "text": "But so that I may not delay you any further, I beg you to hear us briefly with your customary graciousness.", "comment": "tn Or \u201crequest.\u201d
tn BDAG 371 s.v. \u1f10\u03c0\u03b9\u03b5\u03af\u03ba\u03b5\u03b9\u03b1 has \u201c\u03c4\u1fc7 \u03c3\u1fc7 \u1f10. with your (customary) indulgence Ac 24:4.\u201d
tn Or \u201cmay not weary.\u201d BDAG 274 s.v. \u1f10\u03b3\u03ba\u03cc\u03c0\u03c4\u03c9 states, \u201c\u1f35\u03bd\u03b1 \u03bc\u1f74 \u1f10\u03c0\u1f76 \u03c0\u03bb\u03b5\u1fd6\u03cc\u03bd \u03c3\u03b5 \u1f10\u03b3\u03ba\u03cc\u03c0\u03c4\u03c9 Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. \u1f14\u03b3\u03ba\u03bf\u03c0\u03bf\u03c2 weary Diog. L. 4, 50; LXX; and \u1f14\u03b3\u03ba\u03bf\u03c0\u03bf\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.\u201d
tn This term is another NT hapax legomenon (BDAG 976 s.v. \u03c3\u03c5\u03bd\u03c4\u03cc\u03bc\u03c9\u03c2 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point."}, {"pk": 2852479, "translation": "NET", "book": 44, "chapter": 24, "verse": 5, "text": "For we have found this man to be a troublemaker, one who stirs up riots among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.", "comment": "tn Or \u201cdissensions.\u201d While BDAG 940 s.v. \u03c3\u03c4\u03ac\u03c3\u03b9\u03c2 3 translates this phrase \u201c\u03ba\u03b9\u03bd\u03b5\u1fd6\u03bd \u03c3\u03c4\u03ac\u03c3\u03b5\u03b9\u03c2 (v.l. \u03c3\u03c4\u03ac\u03c3\u03b9\u03bd) \u03c4\u03b9\u03c3\u03af create dissension among certain people Ac 24:5,\u201d it is better on the basis of the actual results of Paul\u2019s ministry to categorize this usage under section 2, \u201cuprising, riot, revolt, rebellion\u201d (cf. the use in Acts 19:40).
sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
tn Grk \u201cFor having found.\u201d The participle \u03b5\u1f51\u03c1\u03cc\u03bd\u03c4\u03b5\u03c2 (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
tn L&N 22.6 has \u201c(a figurative extension of meaning of \u03bb\u03bf\u03b9\u03bc\u03cc\u03c2 \u2018plague,\u2019 23.158) one who causes all sorts of trouble \u2013 \u2018troublemaker, pest.\u2019 \u2026 \u2018for we have found this man to be a troublemaker\u201d Ac 24:5.\u201d
tn This term is yet another NT hapax legomenon (BDAG 894 s.v. \u03c0\u03c1\u03c9\u03c4\u03bf\u03c3\u03c4\u03ac\u03c4\u03b7\u03c2).sn A ringleader. Tertullus\u2019 basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore)."}, {"pk": 2852480, "translation": "NET", "book": 44, "chapter": 24, "verse": 6, "text": "He even tried to desecrate the temple, so we arrested him.", "comment": "tn Or \u201cprofane\u201d (BDAG 173 s.v. \u03b2\u03b5\u03b2\u03b7\u03bb\u03cc\u03c9). The term was also used of profaning the Sabbath.
tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: \u201cand we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.\u201d Acts 24:6b, 7, and 8a are lacking in \u00cc74 \u05d0 A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E \u03a8 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations.
tn Grk \u201cwho.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwho\u201d) was replaced by the third person singular pronoun (\u201che\u201d) and a new sentence begun here in the translation.
tn Or \u201cseized.\u201d Grk \u201cwhom also we arrested.\u201d Because of the awkwardness of a relative clause in English at this point, the relative pronoun (\u201cwhom\u201d) was replaced by the pronoun \u201chim\u201d as object of the verb."}, {"pk": 2852481, "translation": "NET", "book": 44, "chapter": 24, "verse": 8, "text": "When you examine him yourself, you will be able to learn from him about all these things we are accusing him of doing.\u201d", "comment": "tn Grk \u201cabout all these things of which we are accusing him.\u201d This has been simplified to eliminate the relative pronoun (\u201cof which\u201d) in the translation.
tn Or \u201cquestion.\u201d
tn Grk \u201cFrom whom when you examine him yourself, you will be able to learn\u2026\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) was replaced by the third person singular pronoun (\u201chim\u201d) and a new sentence begun at the beginning of v. 8 in the translation."}, {"pk": 2852482, "translation": "NET", "book": 44, "chapter": 24, "verse": 9, "text": "The Jews also joined in the verbal attack, claiming that these things were true.", "comment": "tn Or \u201casserting\u201d (BDAG 1050 s.v. \u03c6\u03ac\u03c3\u03ba\u03c9).
tn Grk \u201cjoined in the attack,\u201d but the adjective \u201cverbal\u201d has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. \u03c3\u03c5\u03bd\u03b5\u03c0\u03b9\u03c4\u03af\u03b8\u03b7\u03bc\u03b9)."}, {"pk": 2852483, "translation": "NET", "book": 44, "chapter": 24, "verse": 10, "text": "When the governor gestured for him to speak, Paul replied, \u201cBecause I know that you have been a judge over this nation for many years, I confidently make my defense.", "comment": "tn Grk \u201cknowing.\u201d The participle \u1f10\u03c0\u03b9\u03c3\u03c4\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (epistamenos) has been translated as a causal adverbial participle.
sn \u201cBecause\u2026defense.\u201d Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment."}, {"pk": 2852484, "translation": "NET", "book": 44, "chapter": 24, "verse": 11, "text": "As you can verify for yourself, not more than twelve days ago I went up to Jerusalem to worship.", "comment": "tn Grk \u201cit is not more than twelve days from when.\u201d This has been simplified to \u201cnot more than twelve days ago.\u201dsn Part of Paul\u2019s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.
tn BDAG 369 s.v. \u1f10\u03c0\u03b9\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 2.c has \u201cnotice, perceive, learn of, ascertain\u2026Also as legal t.t. ascertain (2 Macc 14:9) \u03c4\u1f76 Ac 23:28; cp. 24:8. W. \u1f45\u03c4\u03b9 foll. Ac 24:11.\u201d \u201cVerify\u201d is an English synonym for \u201cascertain.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2852485, "translation": "NET", "book": 44, "chapter": 24, "verse": 12, "text": "They did not find me arguing with anyone or stirring up a crowd in the temple courts or in the synagogues or throughout the city,", "comment": "tn BDAG 381 s.v. \u1f10\u03c0\u03af\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 2 has \u201c\u1f10. \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd \u1f44\u03c7\u03bb\u03bf\u03c5 to cause a crowd to gather Ac 24:12.\u201d Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.
tn Grk \u201cin the temple.\u201d This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
tn Or \u201cdisputing,\u201d \u201cconducting a heated discussion.\u201d
sn See the note on synagogue in 6:9.
sn A second part of Paul\u2019s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city."}, {"pk": 2852486, "translation": "NET", "book": 44, "chapter": 24, "verse": 13, "text": "nor can they prove to you the things they are accusing me of doing.", "comment": "tn Grk \u201cnor can they prove to you [the things] about which they are now accusing me.\u201d This has been simplified to eliminate the relative pronoun (\u201cwhich\u201d) in the translation.
tn The words \u201cthe things\u201d are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn BDAG 778 s.v. \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b7\u03bc\u03b9/\u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u03ac\u03bd\u03c9 1.f has \u201c\u03bf\u1f50\u03b4\u1f72 \u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u1fc6\u03c3\u03b1\u03b9 \u03b4\u03cd\u03bd\u03b1\u03bd\u03c4\u03b1\u03af \u03c3\u03bf\u03b9 \u03c0\u03b5\u03c1\u1f76 \u1f67\u03bd \u03bd\u03c5\u03bd\u1f76 \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03bf\u1fe6\u03c3\u03af\u03bd \u03bc\u03bf\u03c5 nor can they prove to you the accusations they are now making against me Ac 24:13.\u201dsn Nor can they prove. This is a formal legal claim that Paul\u2019s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple."}, {"pk": 2852487, "translation": "NET", "book": 44, "chapter": 24, "verse": 14, "text": "But I confess this to you, that I worship the God of our ancestors according to the Way (which they call a sect), believing everything that is according to the law and that is written in the prophets.", "comment": "sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.
tn Or \u201cserve.\u201d
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d"}, {"pk": 2852488, "translation": "NET", "book": 44, "chapter": 24, "verse": 15, "text": "I have a hope in God (a hope that these men themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous.", "comment": "tn Or \u201cthe unjust.\u201dsn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).
sn This mention of Paul\u2019s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).
tn Grk \u201chaving.\u201d The participle \u1f14\u03c7\u03c9\u03bd (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.
tn Grk \u201ca hope in God (which these [men] themselves accept too).\u201d Because the antecedent of the relative pronoun \u201cwhich\u201d is somewhat unclear in English, the words \u201ca hope\u201d have been repeated at the beginning of the parenthesis for clarity.
tn Grk \u201cthat they\u201d; the referent (these men, Paul\u2019s accusers) has been specified in the translation for clarity."}, {"pk": 2852489, "translation": "NET", "book": 44, "chapter": 24, "verse": 16, "text": "This is the reason I do my best to always have a clear conscience toward God and toward people.", "comment": "tn BDAG 224 s.v. \u03b4\u03b9\u03ac 2.a, \u201c\u03b4\u03b9\u1f70 \u03c0\u03b1\u03bd\u03c4\u03cc\u03c2\u2026always, continually, constantly\u2026Ac 2:25 (Ps 15:8); 10:2; 24:16.\u201d However, the positioning of the adverb \u201calways\u201d in the English translation is difficult; the position used is one of the least awkward.
tn Grk \u201cmen,\u201d but this is a generic use (Paul does not have only males in view).
tn BDAG 329 s.v. \u1f10\u03bd 9.a, \u201c\u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03bf\u03bc\u03b5\u03bd this is the reason why we believe Jn 16:30; cp. Ac 24:16.\u201d
tn BDAG 125 s.v. \u1f00\u03c0\u03c1\u03cc\u03c3\u03ba\u03bf\u03c0\u03bf\u03c2 1 has \u201c\u1f00. \u03c3\u03c5\u03bd\u03b5\u03af\u03b4\u03b7\u03c3\u03b9\u03c2 a clear conscience Ac 24:16.\u201d"}, {"pk": 2852490, "translation": "NET", "book": 44, "chapter": 24, "verse": 17, "text": "After several years I came to bring to my people gifts for the poor and to present offerings,", "comment": "tn Or \u201csacrifices.\u201d BDAG 887 s.v. \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03ac 1 has \u201c\u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03ac\u03c2 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd have sacrifices made Ac 24:17,\u201d but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with \u1f10\u03bb\u03b5\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b1\u03c2 (elehmosuna\") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23\u201326, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.
tn BDAG 401 s.v. \u1f14\u03c4\u03bf\u03c2 has \u201c\u03b4\u03b9\u1fbf \u1f10. \u03c0\u03bb\u03b5\u03b9\u03cc\u03bd\u03c9\u03bd after several years 24:17.\u201d
tn Grk \u201cto bring alms,\u201d but the term \u201calms\u201d is not in common use today, so the closest modern equivalent, \u201cgifts for the poor,\u201d is used instead."}, {"pk": 2852491, "translation": "NET", "book": 44, "chapter": 24, "verse": 18, "text": "which I was doing when they found me in the temple, ritually purified, without a crowd or a disturbance.", "comment": "tn BDAG 458 s.v. \u03b8\u03cc\u03c1\u03c5\u03b2\u03bf\u03c2 3.b has \u201c\u03bc\u03b5\u03c4\u1f70 \u03b8\u03bf\u03c1\u03cd\u03b2\u03bf\u03c5\u2026with a disturbance Ac 24:18.\u201d
sn Ritually purified. Paul\u2019s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout."}, {"pk": 2852492, "translation": "NET", "book": 44, "chapter": 24, "verse": 19, "text": "But there are some Jews from the province of Asia who should be here before you and bring charges, if they have anything against me.", "comment": "tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
tn BDAG 533 s.v. \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03ad\u03c9 1 states, \u201cnearly always as legal t.t.: bring charges in court.\u201d L&N 33.427 states for \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03ad\u03c9 (kathgorew), \u201cto bring serious charges or accusations against someone, with the possible connotation of a legal or court context \u2013 \u2018to accuse, to bring charges.\u2019\u201dsn Who should be here\u2026and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice."}, {"pk": 2852493, "translation": "NET", "book": 44, "chapter": 24, "verse": 20, "text": "Or these men here should tell what crime they found me guilty of when I stood before the council,", "comment": "tn The words \u201cme guilty of\u201d are not in the Greek text, but are implied. L&N 88.23 has \u201c\u03b1\u1f50\u03c4\u03bf\u1f76 \u03bf\u1f57\u03c4\u03bf\u03b9 \u03b5\u1f30\u03c0\u03ac\u03c4\u03c9\u03c3\u03b1\u03bd \u03c4\u03af \u03b5\u1f57\u03c1\u03bf\u03bd \u1f00\u03b4\u03af\u03ba\u03b7\u03bc\u03b1 \u03c3\u03c4\u03ac\u03bd\u03c4\u03bf\u03c2 \u03bc\u03bf\u03c5 \u2018let these men themselves tell what unrighteous act they found me guilty of\u2019 Ac 24:20.\u201d
tn Grk \u201cthese [men] themselves.\u201d
tn Or \u201cunrighteous act.\u201d
tn Grk \u201cthe Sanhedrin\u201d (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews)."}, {"pk": 2852494, "translation": "NET", "book": 44, "chapter": 24, "verse": 21, "text": "other than this one thing I shouted out while I stood before them: \u2018I am on trial before you today concerning the resurrection of the dead.\u2019\u201d", "comment": "tn BDAG 433 s.v. \u1f24 2.c has \u201c\u03bf\u1f50\u03b4\u1f72\u03bd \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f24 nothing else than\u2026Ac 17:21. \u03c4\u03af\u2026\u1f24 what other\u2026than\u202624:21.\u201d
tn Cf. BDAG 327 s.v. \u1f10\u03bd 1.e, which has \u201cbefore, in the presence of, etc.\u201d
sn The resurrection of the dead. Paul\u2019s point was, what crime was there in holding this religious belief?
tn Grk \u201cone utterance.\u201d"}, {"pk": 2852495, "translation": "NET", "book": 44, "chapter": 24, "verse": 22, "text": "Then Felix, who understood the facts concerning the Way more accurately, adjourned their hearing, saying, \u201cWhen Lysias the commanding officer comes down, I will decide your case.\u201d", "comment": "tn BDAG 39 s.v. \u1f00\u03ba\u03c1\u03b9\u03b2\u1ff6\u03c2 has \u201cComp. \u1f00\u03ba\u03c1\u03b9\u03b2\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd more exactly\u2026\u1f00. \u1f10\u03ba\u03c4\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9 explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately\u202624:22.\u201d Felix knew more about the Christian movement than what the Jewish leaders had told him.
tn BDAG 227 s.v. \u03b4\u03b9\u03b1\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 2 states, \u201cto make a judicial decision, decide/hear (a case)\u2026\u03c4\u1f70 \u03ba\u03b1\u03b8\u1fbf \u1f51\u03bc\u1fb6\u03c2 decide your case Ac 24:22.\u201d
tn That is, concerning Christianity.
sn See the note on Antonius Felix in 23:24.
tn Grk \u201cthe things.\u201d
tn L&N 56.18 s.v. \u1f00\u03bd\u03b1\u03b2\u03ac\u03bb\u03bb\u03c9 has \u201cto adjourn a court proceeding until a later time \u2013 \u2018to adjourn a hearing, to stop a hearing and put it off until later.\u2019\u2026\u2018then Felix, who was well informed about the Way, adjourned their hearing\u2019 Ac 24:22.\u201d"}, {"pk": 2852496, "translation": "NET", "book": 44, "chapter": 24, "verse": 23, "text": "He ordered the centurion to guard Paul, but to let him have some freedom, and not to prevent any of his friends from meeting his needs.", "comment": "tn BDAG 77 s.v. \u1f04\u03bd\u03b5\u03c3\u03b9\u03c2 1 states, \u201clit. relaxation of custodial control, some liberty, \u1f00. \u1f14\u03c7\u03b5\u03b9\u03bd have some freedom Ac 24:23.\u201d
tn Grk \u201cfrom serving him.\u201d
sn See the note on the word centurion in 10:1.
tn Grk \u201cthat he was to be guarded.\u201d The passive construction (\u03c4\u03b7\u03c1\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cany of his own\u201d (this could also refer to relatives)."}, {"pk": 2852497, "translation": "NET", "book": 44, "chapter": 24, "verse": 24, "text": "Some days later, when Felix arrived with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus.", "comment": "sn It is possible that Drusilla, being Jewish, was the source of Felix\u2019s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix\u2019s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod\u2019s family, she probably knew about the Way.
tn Or \u201cMessiah Jesus\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
sn See the note on Antonius Felix in 23:24.
tn The word \u201cspeak\u201d is implied; BDAG 32 s.v. \u1f00\u03ba\u03bf\u03cd\u03c9 1.c has \u201c\u1f24\u03ba\u03bf\u03c5\u03c3\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1fc6\u03c2\u2026\u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 he heard him speak about faith Ac 24:24.\u201d"}, {"pk": 2852498, "translation": "NET", "book": 44, "chapter": 24, "verse": 25, "text": "While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, \u201cGo away for now, and when I have an opportunity, I will send for you.\u201d", "comment": "tn Or \u201cspeaking about.\u201d
sn See the note on Felix in 23:26.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cbecoming.\u201d The participle \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cwhen I find time.\u201d BDAG 639 s.v. \u03bc\u03b5\u03c4\u03b1\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9 2 has \u201c\u03ba\u03b1\u03b9\u03c1\u1f78\u03bd \u03bc. have an opportunity = find time\u2026Ac 24:25.\u201d
tn Grk \u201cand self-control.\u201d This \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on \u201cDrusilla\u201d in the previous verse), and might well account for Felix\u2019s anxiety."}, {"pk": 2852499, "translation": "NET", "book": 44, "chapter": 24, "verse": 26, "text": "At the same time he was also hoping that Paul would give him money, and for this reason he sent for Paul as often as possible and talked with him.", "comment": "tn On this term, which could mean \u201cconferred with him,\u201d see BDAG 705 s.v. \u1f41\u03bc\u03b9\u03bb\u03ad\u03c9.
tn Grk \u201che was hoping that money would be given to him by Paul.\u201d To simplify the translation, the passive construction has been converted to an active one.sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).
tn Grk \u201chim\u201d; the referent (Paul) has been specified in the translation for clarity.
tn \u201cAs often as possible\u201d reflects the comparative form of the adjective \u03c0\u03c5\u03ba\u03bd\u03cc\u03c2 (puknos); see BDAG 897 s.v. \u03c0\u03c5\u03ba\u03bd\u03cc\u03c2, which has \u201cNeut. of the comp. \u03c0\u03c5\u03ba\u03bd\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd as adv. more often, more frequently and in an elative sense very often, quite frequently\u2026also as often as possible\u2026Ac 24:26.\u201d"}, {"pk": 2852500, "translation": "NET", "book": 44, "chapter": 24, "verse": 27, "text": "After two years had passed, Porcius Festus succeeded Felix, and because he wanted to do the Jews a favor, Felix left Paul in prison.", "comment": "tn Grk \u201cFelix received as successor Porcius Festus.\u201dsn See the note on Felix in 23:26.
tn Grk \u201cleft Paul imprisoned.\u201dsn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.
sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul\u2019s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.
tn Grk \u201cAfter a two-year period.\u201d"}, {"pk": 2852501, "translation": "NET", "book": 44, "chapter": 25, "verse": 1, "text": "Now three days after Festus arrived in the province, he went up to Jerusalem from Caesarea.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn BDAG 736-37 s.v. \u03bf\u1f56\u03bd 2.b states, \u201c\u03bf\u1f56\u03bd serves to indicate a transition to someth. new\u2026now, then, well\u2026Ac 25:1.\u201d
sn See the note on Porcius Festus in 24:27."}, {"pk": 2852502, "translation": "NET", "book": 44, "chapter": 25, "verse": 2, "text": "So the chief priests and the most prominent men of the Jews brought formal charges against Paul to him.", "comment": "tn BDAG 893-94 s.v. \u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2 2.a.\u03b2 has \u201c\u03bf\u1f31 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03b9 the most prominent men, the leading men w. gen. of the place\u2026or of a group\u2026\u03bf\u1f31 \u03c0\u03c1. \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6\u2026Lk 19:47; cp. Ac 25:2; 28:17.\u201d
tn BDAG 326 s.v. \u1f10\u03bc\u03c6\u03b1\u03bd\u03af\u03b6\u03c9 3 has \u201c\u1f10. \u03c4\u03b9\u03bd\u1f76 \u03ba\u03b1\u03c4\u03ac \u03c4\u03b9\u03bd\u03bf\u03c2 bring formal charges against someone\u2026Ac 24:1; 25:2.\u201dsn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus\u2019 arrival in the province."}, {"pk": 2852503, "translation": "NET", "book": 44, "chapter": 25, "verse": 3, "text": "Requesting him to do them a favor against Paul, they urged Festus to summon him to Jerusalem, planning an ambush to kill him along the way.", "comment": "tn Grk \u201chim\u201d; the referent (Festus) has been specified in the translation for clarity. The words \u201cthey urged him\u201d are in v. 2 in the Greek text.
tn Grk \u201cRequesting a favor against him\u201d; the referent (Paul) has been specified in the translation, the understood direct object of \u201crequesting\u201d has been supplied, and the phrase \u201cto do them\u201d supplied for clarity.
sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands."}, {"pk": 2852504, "translation": "NET", "book": 44, "chapter": 25, "verse": 4, "text": "Then Festus replied that Paul was being kept at Caesarea, and he himself intended to go there shortly.", "comment": "sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
sn See the note on Porcius Festus in 24:27.
tn The word \u201cthere\u201d is not in the Greek text but is implied."}, {"pk": 2852505, "translation": "NET", "book": 44, "chapter": 25, "verse": 5, "text": "\u201cSo,\u201d he said, \u201clet your leaders go down there with me, and if this man has done anything wrong, they may bring charges against him.\u201d", "comment": "tn Grk \u201cand if there is anything wrong with this man,\u201d but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. \u1f04\u03c4\u03bf\u03c0\u03bf\u03c2 2).
tn Grk \u201clet those who are influential among you\u201d (i.e., the powerful).
tn The word \u201cthere\u201d is not in the Greek text, but is implied.
tn BDAG 533 s.v. \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03ad\u03c9 1 states, \u201cnearly always as legal t.t.: bring charges in court.\u201d L&N 33.427 states for \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03ad\u03c9, \u201cto bring serious charges or accusations against someone, with the possible connotation of a legal or court context \u2013 \u2018to accuse, to bring charges.\u201d"}, {"pk": 2852506, "translation": "NET", "book": 44, "chapter": 25, "verse": 6, "text": "After Festus had stayed not more than eight or ten days among them, he went down to Caesarea, and the next day he sat on the judgment seat and ordered Paul to be brought.", "comment": "tn Grk \u201csitting down\u2026he ordered.\u201d The participle \u03ba\u03b1\u03b8\u03af\u03c3\u03b1\u03c2 (kaqisa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201che\u201d; the referent (Festus) has been specified in the translation for clarity.
tn Grk \u201cHaving stayed.\u201d The participle \u03b4\u03b9\u03b1\u03c4\u03c1\u03af\u03c8\u03b1\u03c2 (diatriya\") has been taken temporally.
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Although BDAG 175 s.v. \u03b2\u1fc6\u03bc\u03b1 3 gives the meaning \u201ctribunal\u201d for this verse, and a number of modern translations use similar terms (\u201ccourt,\u201d NIV; \u201ctribunal,\u201d NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.sn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city."}, {"pk": 2852507, "translation": "NET", "book": 44, "chapter": 25, "verse": 7, "text": "When he arrived, the Jews who had come down from Jerusalem stood around him, bringing many serious charges that they were not able to prove.", "comment": "tn Grk \u201cmany and serious.\u201d The term \u03b2\u03b1\u03c1\u03cd\u03c2 (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
tn BDAG 801 s.v. \u03c0\u03b5\u03c1\u03b9\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 1.a has \u201c\u03c0\u03b5\u03c1\u03b9\u03ad\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03bf\u1f31 \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 the Judeans stood around him 25:7.\u201d
tn The term \u1f00\u03c0\u03bf\u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03bc\u03b9 (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3)."}, {"pk": 2852508, "translation": "NET", "book": 44, "chapter": 25, "verse": 8, "text": "Paul said in his defense, \u201cI have committed no offense against the Jewish law or against the temple or against Caesar.\u201d", "comment": "tn Grk \u201cI have sinned\u2026in nothing.\u201d
tn Grk \u201cPaul saying in his defense\u201d; the participle \u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5 (apologoumenou) could be taken temporally (\u201cwhen Paul said\u2026\u201d), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. \u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03ad\u03bf\u03bc\u03b1\u03b9 has \u201cW. \u1f45\u03c4\u03b9 foll. \u03c4\u03bf\u1fe6 \u03a0\u03b1\u03cd\u03bb\u03bf\u03c5 \u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5, \u1f45\u03c4\u03b9 when Paul said in his defense (direct quot. foll.) Ac 25:8.\u201d
tn Or \u201cagainst the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).sn Paul\u2019s threefold claim to be innocent with respect to the law\u2026the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6\u20137). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.
tn Grk \u201cagainst the law of the Jews.\u201d Here \u03c4\u1ff6\u03bd \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd has been translated as an attributive genitive.sn The Jewish law refers to the law of Moses."}, {"pk": 2852509, "translation": "NET", "book": 44, "chapter": 25, "verse": 9, "text": "But Festus, wanting to do the Jews a favor, asked Paul, \u201cAre you willing to go up to Jerusalem and be tried before me there on these charges?\u201d", "comment": "sn See the note on Porcius Festus in 24:27.
tn Or \u201cstand trial.\u201d
tn Grk \u201cconcerning these things.\u201d"}, {"pk": 2852510, "translation": "NET", "book": 44, "chapter": 25, "verse": 10, "text": "Paul replied, \u201cI am standing before Caesar\u2019s judgment seat, where I should be tried. I have done nothing wrong to the Jews, as you also know very well.", "comment": "sn \u201cI have done nothing wrong.\u201d Here is yet another declaration of total innocence on Paul\u2019s part.
tn Grk \u201csaid.\u201d
tn Or \u201cbefore the emperor\u2019s\u201d (\u201cCaesar\u201d is a title for the Roman emperor).
tn Although BDAG 175 s.v. \u03b2\u1fc6\u03bc\u03b1 3 gives the meaning \u201ctribunal\u201d for this verse, and a number of modern translations use similar terms (\u201ccourt,\u201d NIV; \u201ctribunal,\u201d NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul\u2019s reference to \u201cCaesar\u2019s judgment seat\u201d is a form of metonymy; since Festus is Caesar\u2019s representative, Festus\u2019 judgment seat represents Caesar\u2019s own.sn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
tn That is, tried by an imperial representative and subject to Roman law.
tn BDAG 506 s.v. \u03ba\u03b1\u03bb\u1ff6\u03c2 7 states, \u201ccomp. \u03ba\u03ac\u03bb\u03bb\u03b9\u03bf\u03bd (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F \u00a7244, 2) \u1f61\u03c2 \u03ba\u03b1\u03af \u03c3\u1f7a \u03ba. \u1f10\u03c0\u03b9\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03b5\u03b9\u03c2 as also you know very well Ac 25:10.\u201d"}, {"pk": 2852511, "translation": "NET", "book": 44, "chapter": 25, "verse": 11, "text": "If then I am in the wrong and have done anything that deserves death, I am not trying to escape dying, but if not one of their charges against me is true, no one can hand me over to them. I appeal to Caesar!\u201d", "comment": "tn BDAG 764 s.v. \u03c0\u03b1\u03c1\u03b1\u03b9\u03c4\u03ad\u03bf\u03bc\u03b1\u03b9 2.b.\u03b2, \u201c\u03bf\u1f50 \u03c0\u03b1\u03c1\u03b1\u03b9\u03c4\u03bf\u1fe6\u03bc\u03b1\u03b9 \u03c4\u1f78 \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u03b5\u1fd6\u03bd I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).\u201d To avoid redundancy in the translation, the English gerund \u201cdying\u201d is used to translate the Greek infinitive \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u03b5\u1fd6\u03bd (apoqanein).
sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
tn Or \u201cto the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen\u2019s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.
tn BDAG 20 s.v. \u1f00\u03b4\u03b9\u03ba\u03ad\u03c9 1.b has \u201cintr. be in the wrong (Ex 2:13) \u03b5\u1f30 \u1f00\u03b4\u03b9\u03ba\u1ff6 Ac 25:11.\u201d
tn Or \u201cbut if there is nothing to their charges against me.\u201d Both \u201cif\u201d clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument."}, {"pk": 2852512, "translation": "NET", "book": 44, "chapter": 25, "verse": 12, "text": "Then, after conferring with his council, Festus replied, \u201cYou have appealed to Caesar; to Caesar you will go!\u201d", "comment": "sn See the note on Porcius Festus in 24:27.
sn \u201cTo Caesar you will go!\u201d In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.
tn Or \u201cto the emperor.\u201d
tn That is, with his advisers.
tn Or \u201cto the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor)."}, {"pk": 2852513, "translation": "NET", "book": 44, "chapter": 25, "verse": 13, "text": "After several days had passed, King Agrippa and Bernice arrived at Caesarea to pay their respects to Festus.", "comment": "sn See the note on Porcius Festus in 24:27.
sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).
sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn BDAG 144 s.v. \u1f00\u03c3\u03c0\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9 1.b states, \u201cOf official visits pay one\u2019s respects to\u2026Ac 25:13.\u201d"}, {"pk": 2852514, "translation": "NET", "book": 44, "chapter": 25, "verse": 14, "text": "While they were staying there many days, Festus explained Paul\u2019s case to the king to get his opinion, saying, \u201cThere is a man left here as a prisoner by Felix.", "comment": "sn See the note on Porcius Festus in 24:27.
tn Grk \u201cFestus laid Paul\u2019s case before the king for consideration.\u201d BDAG 74 s.v. \u1f00\u03bd\u03b1\u03c4\u03af\u03b8\u03b7\u03bc\u03b9 2 states, \u201cotherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration\u2026Ac 25:14.\u201d
tn BDAG 1105-6 s.v. \u1f61\u03c2 8.b states, \u201cw. pres. or impf. while, when, as long as\u2026Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.\u201d"}, {"pk": 2852515, "translation": "NET", "book": 44, "chapter": 25, "verse": 15, "text": "When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him, asking for a sentence of condemnation against him.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn BDAG 326 s.v. \u1f10\u03bc\u03c6\u03b1\u03bd\u03af\u03b6\u03c9 3 has \u201cto convey a formal report about a judicial matter, present evidence, bring charges\u2026\u1f10. \u03c0\u03b5\u03c1\u03af \u03c4\u03b9\u03bd\u03bf\u03c2 concerning someone 25:15.\u201d
tn Grk \u201cabout whom.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) has been replaced with a personal pronoun (\u201chim\u201d) and a new sentence started in the translation at the beginning of v. 15 (where the phrase \u03c0\u03b5\u03c1\u1f76 \u03bf\u1f57 [peri Jou] occurs in the Greek text).
tn BDAG 516 s.v. \u03ba\u03b1\u03c4\u03b1\u03b4\u03af\u03ba\u03b7 states, \u201ccondemnation, sentence of condemnation, conviction, guilty verdict\u2026\u03b1\u1f30\u03c4\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u03c4\u03ac \u03c4\u03b9\u03bd\u03bf\u03c2 \u03ba. ask for a conviction of someone Ac 25:15.\u201d"}, {"pk": 2852516, "translation": "NET", "book": 44, "chapter": 25, "verse": 16, "text": "I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face to face and had been given an opportunity to make a defense against the accusation.", "comment": "tn Or \u201chas met his accusers in person.\u201d
tn Or \u201cindictment\u201d (a legal technical term). BDAG 273-74 s.v. \u1f14\u03b3\u03ba\u03bb\u03b7\u03bc\u03b1 1 states, \u201clegal t.t.\u2026\u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03af\u03b1 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u1fe6 \u1f10. defense against the accusation Ac 25:16.\u201d L&N 56.6 defines \u1f14\u03b3\u03ba\u03bb\u03b7\u03bc\u03b1 (enklhma) as \u201c(a technical, legal term) a formal indictment or accusation brought against someone \u2013 \u2018indictment, accusation, case.\u2019 \u2026\u2018and might receive an opportunity for a defense against the indictment\u2019 Ac 25:16.\u201d
tn Grk \u201cto whom I answered.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) has been replaced with a personal pronoun (\u201cthem\u201d) and a new sentence started in the translation at the beginning of v. 16.sn \u201cI answered them.\u201d In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.
tn Grk \u201cand receives.\u201d
tn Grk \u201cany man.\u201d This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpos)."}, {"pk": 2852517, "translation": "NET", "book": 44, "chapter": 25, "verse": 17, "text": "So after they came back here with me, I did not postpone the case, but the next day I sat on the judgment seat and ordered the man to be brought.", "comment": "tn BDAG 59 s.v. \u1f00\u03bd\u03b1\u03b2\u03bf\u03bb\u1f75 states, \u201c\u2018delay\u2019\u2026legal t.t. postponement\u2026\u1f00. \u03bc\u03b7\u03b4\u03b5\u03bc\u03af\u03b1\u03bd \u03c0\u03bf\u03b9\u03b7\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 I did not postpone the matter Ac 25:17.\u201d \u201cCase\u201d has been supplied instead of \u201cmatter\u201d since it is more specific to the context. The participle \u03c0\u03bf\u03b9\u03b7\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 (poihsameno\") has been translated as a finite verb due to requirements of contemporary English style.
tn BDAG 969-70 s.v. \u03c3\u03c5\u03bd\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 2 states, \u201c\u03c3\u03c5\u03bd\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03c9\u03bd \u1f10\u03bd\u03b8\u03ac\u03b4\u03b5 prob. means (because of \u03c3\u03c5\u03bd\u03ba\u03b1\u03c4\u03b1\u03b2\u03ac\u03bd\u03c4\u03b5\u03c2 25:5) they came back here with (me) 25:17.\u201d
tn Grk \u201csitting\u2026I ordered.\u201d The participle \u03ba\u03b1\u03b8\u03af\u03c3\u03b1\u03c2 (kaqisa\") has been translated as a finite verb due to requirements of contemporary English style.
tn Although BDAG 175 s.v. \u03b2\u1fc6\u03bc\u03b1 3 gives the meaning \u201ctribunal\u201d for this verse, and a number of modern translations use similar terms (\u201ccourt,\u201d NIV; \u201ctribunal,\u201d NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.sn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city."}, {"pk": 2852518, "translation": "NET", "book": 44, "chapter": 25, "verse": 18, "text": "When his accusers stood up, they did not charge him with any of the evil deeds I had suspected.", "comment": "tn Grk \u201cthey brought no charge of any of the evil deeds.\u201d BDAG 31 s.v. \u03b1\u1f30\u03c4\u03af\u03b1 3.b has \u201c\u03b1\u1f30\u03c4\u03af\u03b1\u03bd \u03c6\u03ad\u03c1\u03b5\u03b9\u03bd\u2026bring an accusation Ac 25:18.\u201d Since \u03ba\u03b1\u03c4\u1f75\u03b3\u03bf\u03c1\u03bf\u03b9 (kathgoroi, \u201caccusers\u201d) in the previous clause is somewhat redundant with this, \u201ccharge\u201d was used instead.
tn Or \u201cI was expecting.\u201d"}, {"pk": 2852519, "translation": "NET", "book": 44, "chapter": 25, "verse": 19, "text": "Rather they had several points of disagreement with him about their own religion and about a man named Jesus who was dead, whom Paul claimed to be alive.", "comment": "tn Grk \u201ca certain Jesus.\u201d
tn Or \u201casserted.\u201d
tn On this term see BDAG 216 s.v. \u03b4\u03b5\u03b9\u03c3\u03b9\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03b1 2. It is a broad term for religion.sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.
tn Grk \u201cseveral controversial issues.\u201d BDAG 428 s.v. \u03b6\u1f75\u03c4\u03b7\u03bc\u03b1 states, \u201cin our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument\u2026Ac 15:2; 26:3. \u03b6. \u03c0\u03b5\u03c1\u03af \u03c4\u03b9\u03bd\u03bf\u03c2 questions about someth.\u202618:15; 25:19.\u201d"}, {"pk": 2852520, "translation": "NET", "book": 44, "chapter": 25, "verse": 20, "text": "Because I was at a loss how I could investigate these matters, I asked if he were willing to go to Jerusalem and be tried there on these charges.", "comment": "tn Or \u201cBecause I was undecided.\u201d Grk \u201cBeing at a loss.\u201d The participle \u1f00\u03c0\u03bf\u03c1\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 (aporoumeno\") has been translated as a causal adverbial participle.
tn Grk \u201con these things.\u201d
tn Or \u201cstand trial.\u201d
tn L&N 27.34 states, \u201c\u1f00\u03c0\u03bf\u03c1\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b4\u1f72 \u1f10\u03b3\u1f7c \u03c4\u1f74\u03bd \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03b6\u1f75\u03c4\u03b7\u03c3\u03b9\u03bd \u2018I was undecided about how I could get information on these matters\u2019 Ac 25:20. The clause \u2018about how I could get information on these matters\u2019 may also be rendered as \u2018about how I should try to find out about these matters\u2019 or \u2018about how I could learn about these matters.\u2019\u201d"}, {"pk": 2852521, "translation": "NET", "book": 44, "chapter": 25, "verse": 21, "text": "But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, I ordered him to be kept under guard until I could send him to Caesar.\u201d", "comment": "tn Or \u201cto the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).
tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. \u03c3\u03b5\u03b2\u03b1\u03c3\u03c4\u03cc\u03c2 states, \u201c\u1f41 \u03a3\u03b5\u03b2\u03b1\u03c3\u03c4\u03cc\u03c2 His Majesty the Emperor Ac 25:21, 25 (of Nero).\u201d It was a translation into Greek of the Latin \u201cAugustus.\u201d"}, {"pk": 2852522, "translation": "NET", "book": 44, "chapter": 25, "verse": 22, "text": "Agrippa said to Festus, \u201cI would also like to hear the man myself.\u201d \u201cTomorrow,\u201d he replied, \u201cyou will hear him.\u201d", "comment": "sn See the note on Porcius Festus in 24:27.
sn See the note on King Agrippa in 25:13.
tn Grk \u201csaid.\u201d"}, {"pk": 2852523, "translation": "NET", "book": 44, "chapter": 25, "verse": 23, "text": "So the next day Agrippa and Bernice came with great pomp and entered the audience hall, along with the senior military officers and the prominent men of the city. When Festus gave the order, Paul was brought in.", "comment": "tn Or \u201cauditorium.\u201d \u201cAuditorium\u201d may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a \u201cspectacle\u201d to the world (1 Cor 4:8\u201313).
tn Grk \u201cand Festus ordering, Paul was brought in.\u201d Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and \u03ba\u03b1\u03af (kai) has not been translated. The participle \u03ba\u03b5\u03bb\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03bf\u03c2 (keleusanto\") has been taken temporally.
sn See the note on Porcius Festus in 24:27.
sn See the note on King Agrippa in 25:13.
tn Or \u201cgreat pageantry\u201d (BDAG 1049 s.v. \u03c6\u03b1\u03bd\u03c4\u03b1\u03c3\u03af\u03b1; the term is a NT hapax legomenon).sn Agrippa and Bernice came with great pomp. The \u201croyals\u201d were getting their look at Paul. Everyone who was anyone would have been there.
tn Grk \u201cthe chiliarchs\u201d (officers in command of a thousand soldiers). In Greek the term \u03c7\u03b9\u03bb\u03af\u03b1\u03c1\u03c7\u03bf\u03c2 (ciliarco\") literally described the \u201ccommander of a thousand,\u201d but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men."}, {"pk": 2852524, "translation": "NET", "book": 44, "chapter": 25, "verse": 24, "text": "Then Festus said, \u201cKing Agrippa, and all you who are present here with us, you see this man about whom the entire Jewish populace petitioned me both in Jerusalem and here, shouting loudly that he ought not to live any longer.", "comment": "tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 2.b.\u03b3 states, \u201cpeople, populace, population\u2026\u03c4\u1f78 \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 the populace\u2026\u1f05\u03c0\u03b1\u03bd \u03c4\u1f78 \u03c0\u03bb. \u03c4\u1ff6\u03bd \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd Ac 25:24.\u201d However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.
sn See the note on Porcius Festus in 24:27.
sn See the note on King Agrippa in 25:13.
tn Or \u201cappealed to\u201d (BDAG 341 s.v. \u1f10\u03bd\u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03c9 1.a).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn Here means \u201chere in Caesarea.\u201d
tn Or \u201cscreaming.\u201d"}, {"pk": 2852525, "translation": "NET", "book": 44, "chapter": 25, "verse": 25, "text": "But I found that he had done nothing that deserved death, and when he appealed to His Majesty the Emperor, I decided to send him.", "comment": "tn The participle \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03b5\u03c3\u03b1\u03bc\u03ad\u03bd\u03bf\u03c5 (epikalesamenou) has been taken temporally. It could also be translated as causal: \u201cand because he appealed\u2026\u201d
tn The word \u201chim\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. \u03c3\u03b5\u03b2\u03b1\u03c3\u03c4\u03cc\u03c2 states, \u201c\u1f41 \u03a3\u03b5\u03b2\u03b1\u03c3\u03c4\u03cc\u03c2 His Majesty the Emperor Ac 25:21, 25 (of Nero).\u201d
sn He had done nothing that deserved death. Festus\u2019 opinion of Paul\u2019s guilt is like Pilate\u2019s of Jesus (Luke 23:4, 14, 22)."}, {"pk": 2852526, "translation": "NET", "book": 44, "chapter": 25, "verse": 26, "text": "But I have nothing definite to write to my lord about him. Therefore I have brought him before you all, and especially before you, King Agrippa, so that after this preliminary hearing I may have something to write.", "comment": "tn Grk \u201cabout whom I have nothing definite\u2026\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) was replaced with a personal pronoun (\u201chim\u201d) and a new sentence begun in the translation at the beginning of v. 26.
sn To my lord means \u201cto His Majesty the Emperor.\u201d
sn See the note on King Agrippa in 25:13.
sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
tn Or \u201cinvestigation.\u201d BDAG 66 s.v. \u1f00\u03bd\u03ac\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2 has \u201ca judicial hearing, investigation, hearing, esp. preliminary hearing\u2026\u03c4\u1fc6\u03c2 \u1f00. \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 Ac 25:26.\u201d This is technical legal language."}, {"pk": 2852527, "translation": "NET", "book": 44, "chapter": 25, "verse": 27, "text": "For it seems unreasonable to me to send a prisoner without clearly indicating the charges against him.\u201d", "comment": "tn L&N 33.153 s.v. \u03c3\u03b7\u03bc\u03b1\u03af\u03bd\u03c9, \u201cto cause something to be both specific and clear \u2013 \u2018to indicate clearly, to make clear\u2019\u2026 \u2018for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him\u2019 Ac 25:27.\u201dsn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul."}, {"pk": 2852528, "translation": "NET", "book": 44, "chapter": 26, "verse": 1, "text": "So Agrippa said to Paul, \u201cYou have permission to speak for yourself.\u201d Then Paul held out his hand and began his defense:", "comment": "sn See the note on King Agrippa in 25:13.
tn Or \u201cand began to speak in his own defense.\u201d
tn Or \u201cextended his hand\u201d (a speaker\u2019s gesture).
tn Grk \u201cIt is permitted for you.\u201d"}, {"pk": 2852529, "translation": "NET", "book": 44, "chapter": 26, "verse": 2, "text": "\u201cRegarding all the things I have been accused of by the Jews, King Agrippa, I consider myself fortunate that I am about to make my defense before you today,", "comment": "sn See the note on King Agrippa in 25:13."}, {"pk": 2852530, "translation": "NET", "book": 44, "chapter": 26, "verse": 3, "text": "because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently.", "comment": "tn Grk \u201cseveral controversial issues.\u201d BDAG 428 s.v. \u03b6\u1f75\u03c4\u03b7\u03bc\u03b1 states, \u201cin our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument\u2026Ac 15:2; 26:3. \u03b6. \u03c0\u03b5\u03c1\u03af \u03c4\u03b9\u03bd\u03bf\u03c2 questions about someth.\u202618:15; 25:19.\u201d
tn BDAG 613 s.v. \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1 1 states, \u201c\u03bc. \u03b3\u03bd\u1f7d\u03c3\u03c4\u03b7\u03bd \u1f44\u03bd\u03c4\u03b1 \u03c3\u03b5 since you are outstandingly familiar Ac 26:3.\u201d
tn BDAG 218 s.v. \u03b4\u03ad\u03bf\u03bc\u03b1\u03b9 states, \u201cIn our lit. only w. the mng. to ask for something pleadingly, ask, request,\u201d and then in section a.\u03b1 states, \u201cw. inf. foll.\u2026Ac 26:3.\u201d"}, {"pk": 2852531, "translation": "NET", "book": 44, "chapter": 26, "verse": 4, "text": "Now all the Jews know the way I lived from my youth, spending my life from the beginning among my own people and in Jerusalem.", "comment": "tn Grk \u201cmy manner of life.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cnation.\u201d"}, {"pk": 2852532, "translation": "NET", "book": 44, "chapter": 26, "verse": 5, "text": "They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee.", "comment": "tn That is, strictest religious party. \u201cParty\u201d alone is used in the translation because \u201cthe strictest religious party of our religion\u201d would be redundant.
tn Grk \u201chaving known me from time past.\u201d The participle \u03c0\u03c1\u03bf\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 (proginwskonte\") has been translated as a causal adverbial participle.
tn BDAG 866 s.v. \u03c0\u03c1\u03bf\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 2 has \u201cKnow from time past\u2026\u03c0\u03c1\u03bf\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03bf\u03bd\u03c4\u03ad\u03c2 \u03bc\u03b5 \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd Ac 26:5.\u201d L&N 28.6 states, \u201c\u2018they have already known me beforehand, if they are willing to testify\u2019 Ac 26:5.\u201d
sn See the note on Pharisee in 5:34.
tn These words are repeated from v. 4 (\u201call the Jews know\u201d). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb \u1f35\u03c3\u03b1\u03c3\u03b9 ({isasi) has to be repeated to connect with the \u1f45\u03c4\u03b9 (Joti) clause (indirect discourse) in v. 5."}, {"pk": 2852533, "translation": "NET", "book": 44, "chapter": 26, "verse": 6, "text": "And now I stand here on trial because of my hope in the promise made by God to our ancestors,", "comment": "tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn BDAG 568 s.v. \u03ba\u03c1\u03af\u03bd\u03c9 5.a.\u03b1 has \u201c\u03ba\u03c1\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f10\u03c0\u03af \u03c4\u03b9\u03bd\u03b9 be on trial because of a thing Ac 26:6.\u201d"}, {"pk": 2852534, "translation": "NET", "book": 44, "chapter": 26, "verse": 7, "text": "a promise that our twelve tribes hope to attain as they earnestly serve God night and day. Concerning this hope the Jews are accusing me, Your Majesty!", "comment": "tn Grk \u201cto which [promise] our twelve tribes\u2026\u201d The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.
tn Or \u201cearnestly worship.\u201d The object of this service, God, is omitted but implied: BDAG 587 s.v. \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03c9 states, \u201cWithout the dat. of the one to whom service is given: \u1f10\u03bd \u1f10\u03ba\u03c4\u03b5\u03bd\u03b5\u03af\u1fb3 \u03bd\u03cd\u03ba\u03c4\u03b1 \u03ba. \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd \u03bb. serve (God) earnestly night and day Ac 26:7.\u201d Although clear from the context in Greek, \u201cGod\u201d must be supplied as the recipient of the service for the modern English reader.
tn Grk \u201cI am being accused by the Jews.\u201d The passive construction was simplified by converting it to an active one in the translation.
tn Grk \u201cO King!\u201d"}, {"pk": 2852535, "translation": "NET", "book": 44, "chapter": 26, "verse": 8, "text": "Why do you people think it is unbelievable that God raises the dead?", "comment": "tn The word \u201cpeople\u201d is not in the Greek text, but has been supplied to indicate that the second person pronoun (\u201cyou\u201d) is plural (others in addition to King Agrippa are being addressed).
tn Grk \u201cif.\u201d The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
tn Or \u201cincredible.\u201d BDAG 103 s.v. \u1f04\u03c0\u03b9\u03c3\u03c4\u03bf\u03c2 1 states, \u201cunbelievable, incredible\u2026\u03c4\u03af \u1f04\u03c0\u03b9\u03c3\u03c4\u03bf\u03bd \u03ba\u03c1\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c0\u03b1\u03c1\u1fbf \u1f51\u03bc\u1fd6\u03bd\u2026; why does it seem incredible to you? Ac 26:8.\u201d
tn BDAG 568 s.v. \u03ba\u03c1\u03af\u03bd\u03c9 3 states, \u201c\u03c4\u03af \u1f04\u03c0\u03b9\u03c3\u03c4\u03bf\u03bd \u03ba\u03c1\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c0\u03b1\u03c1\u1fbf \u1f51\u03bc\u1fd6\u03bd; why do you think it is incredible? Ac 26:8.\u201d The passive construction (\u201cwhy is it thought unbelievable\u2026\u201d) has been converted to an active one to simplify the translation."}, {"pk": 2852536, "translation": "NET", "book": 44, "chapter": 26, "verse": 9, "text": "Of course, I myself was convinced that it was necessary to do many things hostile to the name of Jesus the Nazarene.", "comment": "tn BDAG 737 s.v. \u03bf\u1f56\u03bd 3 states, \u201cIt has been proposed that some traces of older Gk. usage in which \u03bf\u1f56\u03bd is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap\u2026and in the NT\u2026indeed, of course Ac 26:9.\u201d
tn Grk \u201cI thought to myself.\u201d BDAG 255 s.v. \u03b4\u03bf\u03ba\u03ad\u03c9 2.a has \u201c\u1f14\u03b4\u03bf\u03be\u03b1 \u1f10\u03bc\u03b1\u03c5\u03c4\u1ff7 \u03b4\u03b5\u1fd6\u03bd \u03c0\u03c1\u1fb6\u03be\u03b1\u03b9 = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.\u201d"}, {"pk": 2852537, "translation": "NET", "book": 44, "chapter": 26, "verse": 10, "text": "And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received from the chief priests, but I also cast my vote against them when they were sentenced to death.", "comment": "tn Grk \u201ccast down a pebble against them.\u201d L&N 30.103 states, \u201c(an idiom, Grk \u2018to bring a pebble against someone,\u2019 a reference to a white or black pebble used in voting for or against someone) to make known one\u2019s choice against someone \u2013 \u2018to vote against.\u2019 \u2026\u2018when they were sentenced to death, I also voted against them\u2019 Ac 26:10.\u201d
tn Grk \u201cwhen they were being executed\u201d; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
tn Grk \u201cby receiving authority.\u201d The participle \u03bb\u03b1\u03b2\u1f7d\u03bd (labwn) has been taken instrumentally."}, {"pk": 2852538, "translation": "NET", "book": 44, "chapter": 26, "verse": 11, "text": "I punished them often in all the synagogues and tried to force them to blaspheme. Because I was so furiously enraged at them, I went to persecute them even in foreign cities.", "comment": "tn Or \u201cwas so insanely angry with them.\u201d BDAG 322 s.v. \u1f10\u03bc\u03bc\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9 states, \u201cto be filled with such anger that one appears to be mad, be enraged\u2026\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u1ff6\u03c2 \u1f10\u03bc\u03bc\u03b1\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 being furiously enraged at them Ac 26:11\u201d; L&N 88.182 s.v. \u1f10\u03bc\u03bc\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, \u201cto be so furiously angry with someone as to be almost out of one\u2019s mind \u2013 \u2018to be enraged, to be infuriated, to be insanely angry\u2019 \u2026\u2018I was so infuriated with them that I even went to foreign cities to persecute them\u2019 Ac 26:11.\u201d
sn See the note on synagogue in 6:9.
tn The imperfect verb \u1f20\u03bd\u03ac\u03b3\u03ba\u03b1\u03b6\u03bf\u03bd (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. \u1f00\u03bd\u03b1\u03b3\u03ba\u03ac\u03b6\u03c9 1, which has \u201c\u1f20\u03bd\u03ac\u03b3\u03ba\u03b1\u03b6\u03bf\u03bd \u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03b5\u1fd6\u03bd I tried to force them to blaspheme Ac 26:11\u201d).
tn Or \u201cI pursued them even as far as foreign cities.\u201d
tn Grk \u201cand punishing\u2026I tried.\u201d The participle \u03c4\u03b9\u03bc\u03c9\u03c1\u1ff6\u03bd (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2852539, "translation": "NET", "book": 44, "chapter": 26, "verse": 12, "text": "\u201cWhile doing this very thing, as I was going to Damascus with authority and complete power from the chief priests,", "comment": "tn Grk \u201cin which [activity].\u201d Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (\u201cwhich\u201d) was specified as \u201cthis very thing\u201d for clarity.
tn Grk \u201cgoing.\u201d The participle \u03c0\u03bf\u03c1\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (poreuomenos) has been taken temporally.
tn L&N 37.40 s.v. \u1f10\u03c0\u03b9\u03c4\u03c1\u03bf\u03c0\u1f75 states, \u201cthe full authority to carry out an assignment or commission \u2013 \u2018authority, complete power.\u2019 \u03c0\u03bf\u03c1\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u0394\u03b1\u03bc\u03b1\u03c3\u03ba\u1f78\u03bd \u03bc\u03b5\u03c4\u1fbf \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1\u03c2 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03c4\u03c1\u03bf\u03c0\u1fc6\u03c2 \u03c4\u1ff6\u03bd \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03ad\u03c9\u03bd \u2018going to Damascus with authority and complete power from the high priests\u2019 Ac 26:12. In Ac 26:12 the combination of \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 and \u1f10\u03c0\u03b9\u03c4\u03c1\u03bf\u03c0\u1f75 serves to reinforce the sense of complete authority.\u201d"}, {"pk": 2852540, "translation": "NET", "book": 44, "chapter": 26, "verse": 13, "text": "about noon along the road, Your Majesty, I saw a light from heaven, brighter than the sun, shining everywhere around me and those traveling with me.", "comment": "tn The word \u201ceverywhere\u201d has been supplied in the translation to clarify the meaning of \u03c0\u03b5\u03c1\u03b9\u03bb\u03ac\u03bc\u03c8\u03b1\u03bd (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.
tn Grk \u201cO King.\u201d
tn Or \u201cfrom the sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d)."}, {"pk": 2852541, "translation": "NET", "book": 44, "chapter": 26, "verse": 14, "text": "When we had all fallen to the ground, I heard a voice saying to me in Aramaic, \u2018Saul, Saul, why are you persecuting me? You are hurting yourself by kicking against the goads.\u2019", "comment": "tn Grk \u201cin the Hebrew language.\u201d See Acts 22:7 and 9:4.
tn Grk \u201cIt is hard for you.\u201d
tn \u201cGoads\u201d are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. \u03ba\u03ad\u03bd\u03c4\u03c1\u03bf\u03bd 2.sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795."}, {"pk": 2852542, "translation": "NET", "book": 44, "chapter": 26, "verse": 15, "text": "So I said, \u2018Who are you, Lord?\u2019 And the Lord replied, \u2018I am Jesus whom you are persecuting.", "comment": "tn Grk \u201csaid.\u201d"}, {"pk": 2852543, "translation": "NET", "book": 44, "chapter": 26, "verse": 16, "text": "But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you.", "comment": "tc \u2021 Some mss read \u201cof the things in which you have seen me.\u201d The accusative object \u03bc\u03b5 (me, \u201cme\u201d) is found after \u03b5\u1f36\u03b4\u03ad\u03c2 (eide\") in B C*vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in \u00cc74 \u05d0 A C2 E \u03a8 096 \u00cf latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA27 includes the word in brackets, indicating some doubt as to its authenticity.
tn L&N 30.89 has \u201c\u2018to choose in advance, to select beforehand, to designate in advance.\u2019\u201d
sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an \u201ceyewitness\u201d of the Lord.
tn BDAG 719 s.v. \u1f41\u03c1\u03ac\u03c9 A.1.b states, \u201cW. attraction of the relative \u1f67\u03bd = \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u1f05 Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in \u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b1 \u1f67\u03bd \u03c4\u03b5 \u03b5\u1f36\u03b4\u03b5\u03c2 \u03bc\u03b5 \u1f67\u03bd \u03c4\u03b5 \u1f40\u03c6\u03b8\u1f75\u03c3\u03bf\u03bc\u03b1\u03af \u03c3\u03bf\u03b9 a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.\u201d"}, {"pk": 2852544, "translation": "NET", "book": 44, "chapter": 26, "verse": 17, "text": "I will rescue you from your own people and from the Gentiles, to whom I am sending you", "comment": "tn The antecedent of the relative pronoun is probably both the Jews (\u201cyour own people\u201d) and the Gentiles, indicating the comprehensive commission Paul received.
tn Grk \u201crescuing.\u201d Because of the length and complexity of the Greek sentence, the participle \u1f10\u03be\u03b1\u03b9\u03c1\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 (exairoumeno\") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
tn That is, from the Jewish people. Grk \u201cthe people\u201d; the words \u201cyour own\u201d have been supplied to clarify the meaning."}, {"pk": 2852545, "translation": "NET", "book": 44, "chapter": 26, "verse": 18, "text": "to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me.\u2019", "comment": "tn Or \u201cand an inheritance.\u201d
tn BDAG 352-53 s.v. \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 2 states, \u201cAlso of Satan\u2019s power Ac 26:18.\u201d It is also possible to translate this \u201cthe domain of Satan\u201d (cf. BDAG 353 s.v. 6)
sn To open their eyes so that they turn\u2026 Here is Luke\u2019s most comprehensive report of Paul\u2019s divine calling. His role was to call humanity to change their position before God and experience God\u2019s forgiveness as a part of God\u2019s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77\u201379; 3:3; 24:47."}, {"pk": 2852546, "translation": "NET", "book": 44, "chapter": 26, "verse": 19, "text": "\u201cTherefore, King Agrippa, I was not disobedient to the heavenly vision,", "comment": "sn I was not disobedient. Paul\u2019s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.
sn See the note on King Agrippa in 25:13.
tn According to L&N 1.5, \u201cIn Ac 26:19 the adjective \u03bf\u1f50\u03c1\u03ac\u03bd\u03b9\u03bf\u03c2 could be interpreted as being related simply to the meaning of \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2a \u2018sky,\u2019 but it seems preferable to regard \u03bf\u1f50\u03c1\u03ac\u03bd\u03b9\u03bf\u03c2 in this context as meaning simply \u2018from heaven\u2019 or \u2018heavenly.\u2019\u201d"}, {"pk": 2852547, "translation": "NET", "book": 44, "chapter": 26, "verse": 20, "text": "but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance.", "comment": "tn BDAG 93 s.v. \u1f04\u03be\u03b9\u03bf\u03c2 1.b, \u201c\u03ba\u03b1\u03c1\u03c0\u03bf\u1f76 \u1f04. \u03c4\u1fc6\u03c2 \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03af\u03b1\u03c2 fruits in keeping with your repentance\u2026Lk 3:8; Mt 3:8. For this \u1f04. \u03c4\u1fc6\u03c2 \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03af\u03b1\u03c2 \u1f14\u03c1\u03b3\u03b1 Ac 26:20.\u201d Note how Paul preached the gospel offer and the issue of response together, side by side.
tn BDAG 1093-94 s.v. \u03c7\u1f7d\u03c1\u03b1 2.b states, \u201cof the provincial name (1 Macc 8:3) \u1f21 \u03c7\u1f7d\u03c1\u03b1 \u03c4\u1fc6\u03c2 \u1fbf\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03b1\u03c2 Ac 26:20.\u201d
sn That they should repent and turn to God. This is the shortest summary of Paul\u2019s message that he preached."}, {"pk": 2852548, "translation": "NET", "book": 44, "chapter": 26, "verse": 21, "text": "For this reason the Jews seized me in the temple courts and were trying to kill me.", "comment": "tn Grk \u201cin the temple.\u201d This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly."}, {"pk": 2852549, "translation": "NET", "book": 44, "chapter": 26, "verse": 22, "text": "I have experienced help from God to this day, and so I stand testifying to both small and great, saying nothing except what the prophets and Moses said was going to happen:", "comment": "tn Grk \u201cSo experiencing\u2026I stand.\u201d The participle \u03c4\u03c5\u03c7\u1f7d\u03bd (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
tn BDAG 311 s.v. \u1f10\u03ba\u03c4\u03cc\u03c2 3.b, \u201cfunctions as prep. w. gen. \u03bf\u1f50\u03b4\u1f72\u03bd \u1f10. \u1f67\u03bd nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.\u201d
sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures."}, {"pk": 2852550, "translation": "NET", "book": 44, "chapter": 26, "verse": 23, "text": "that the Christ was to suffer and be the first to rise from the dead, to proclaim light both to our people and to the Gentiles.\u201d", "comment": "tn That is, to the Jewish people. Grk \u201cthe people\u201d; the word \u201cour\u201d has been supplied to clarify the meaning.
tn BDAG 277-78 s.v. \u03b5\u1f30 2 has \u201cmarker of an indirect question as content, that\u2026Sim. also (Procop. Soph., Ep. 123 \u03c7\u03ac\u03c1\u03b9\u03bd \u1f14\u03c7\u03b5\u03b9\u03bd \u03b5\u1f30 = that) \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2\u2026\u03b5\u1f30 \u03c0\u03b1\u03b8\u03b7\u03c4\u1f78\u03c2 \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 testifying\u2026that the Christ was to suffer\u2026Ac 26:23.\u201d
tn Or \u201cthe Messiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201dsn See the note on Christ in 2:31.
sn Note how the context of Paul\u2019s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God\u2019s call and preaching the scriptural hope."}, {"pk": 2852551, "translation": "NET", "book": 44, "chapter": 26, "verse": 24, "text": "As Paul was saying these things in his defense, Festus exclaimed loudly, \u201cYou have lost your mind, Paul! Your great learning is driving you insane!\u201d", "comment": "sn See the note on Porcius Festus in 24:27.
tn On the term translated \u201clost your mind\u201d see BDAG 610 s.v. \u03bc\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, which has \u201cyou\u2019re out of your mind, you\u2019re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.\u201dsn The expression \u201cYou have lost your mind\u201d would be said to someone who speaks incredible things, in the opinion of the hearer. Paul\u2019s mention of the resurrection (v. 23) was probably what prompted Festus to say this.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity."}, {"pk": 2852552, "translation": "NET", "book": 44, "chapter": 26, "verse": 25, "text": "But Paul replied, \u201cI have not lost my mind, most excellent Festus, but am speaking true and rational words.", "comment": "sn See the note on Porcius Festus in 24:27.
tn BDAG 987 s.v. \u03c3\u03c9\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7 1 has \u201cgener. soundness of mind, reasonableness, rationality\u2026\u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c9\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 \u1fe5\u1f75\u03bc\u03b1\u03c4\u03b1 true and rational words (opp. \u03bc\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9) Ac 26:25.\u201d
tn Grk \u201csaid.\u201d
tn Or \u201cdeclaring.\u201d BDAG 125 s.v. \u1f00\u03c0\u03bf\u03c6\u03b8\u03ad\u03b3\u03b3\u03bf\u03bc\u03b1\u03b9 states, \u201cspeak out, declare boldly or loudly\u2026\u03c4\u1f76: \u03c3\u03c9\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 \u1fe5\u1f75\u03bc\u03b1\u03c4\u03b1 Ac 26:25.\u201d"}, {"pk": 2852553, "translation": "NET", "book": 44, "chapter": 26, "verse": 26, "text": "For the king knows about these things, and I am speaking freely to him, because I cannot believe that any of these things has escaped his notice, for this was not done in a corner.", "comment": "tn This term refers to a hidden corner (BDAG 209 s.v. \u03b3\u03c9\u03bd\u03af\u03b1). Paul\u2019s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.
tn BDAG 782 s.v. \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03b9\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9 1 states, \u201cspeak freely, openly, fearlessly\u2026likew. in the ptc. w. a verb of saying foll.\u2026\u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03b9\u03b1\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b5\u1f36\u03c0\u03b1\u03bd 13:46. \u2013 26:26.\u201d This could refer to boldness in speaking here.
tn Grk \u201cto whom I am speaking freely.\u201d The relative pronoun (\u201cwhom\u201d) was replaced by the personal pronoun (\u201chim\u201d) to simplify the translation.
tn Grk \u201cI cannot convince myself.\u201d BDAG 792 s.v. \u03c0\u03b5\u03af\u03b8\u03c9 3.a states, \u201c\u03bf\u1f50 \u03c0\u03b5\u03af\u03b8\u03bf\u03bc\u03b1\u03b9 w. acc. and inf. I cannot believe Ac 26:26\u201d (see also BDAG 586 s.v. \u03bb\u03b1\u03bd\u03b8\u03ac\u03bd\u03c9).
tn BDAG 586 s.v. \u03bb\u03b1\u03bd\u03b8\u03ac\u03bd\u03c9 states, \u201c\u03bb\u03b1\u03bd\u03b8\u03ac\u03bd\u03b5\u03b9\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03bf\u1f50 \u03c0\u03b5\u03af\u03b8\u03bf\u03bc\u03b1\u03b9 \u03bf\u1f50\u03b8\u03ad\u03bd I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.\u201d"}, {"pk": 2852554, "translation": "NET", "book": 44, "chapter": 26, "verse": 27, "text": "Do you believe the prophets, King Agrippa? I know that you believe.\u201d", "comment": "sn \u201cDo you believe the prophets?\u201d Note how Paul made the issue believing the OT prophets and God\u2019s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul\u2019s guilt of any crime, but concerning Paul\u2019s message.
sn See the note on King Agrippa in 25:13."}, {"pk": 2852555, "translation": "NET", "book": 44, "chapter": 26, "verse": 28, "text": "Agrippa said to Paul, \u201cIn such a short time are you persuading me to become a Christian?\u201d", "comment": "sn See the note on King Agrippa in 25:13.
tn Or \u201cIn a short time you will make me a Christian.\u201d On the difficulty of the precise nuances of Agrippa\u2019s reply in this passage, see BDAG 791 s.v. \u03c0\u03b5\u03af\u03b8\u03c9 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.sn The question \u201cIn such a short time are you persuading me to become a Christian?\u201d was probably a ploy on Agrippa\u2019s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul\u2019s defense, and now ends up defending himself. The questioner is now being questioned."}, {"pk": 2852556, "translation": "NET", "book": 44, "chapter": 26, "verse": 29, "text": "Paul replied, \u201cI pray to God that whether in a short or a long time not only you but also all those who are listening to me today could become such as I am, except for these chains.\u201d", "comment": "tn BDAG 703 s.v. \u1f40\u03bb\u03af\u03b3\u03bf\u03c2 2.b.\u03b2 has \u201c\u03ba\u03b1\u1f76 \u1f10\u03bd \u1f40\u03bb. \u03ba\u03b1\u1f76 \u1f10\u03bd \u03bc\u03b5\u03b3\u03ac\u03bb\u1ff3 whether in a short or a long time vs. 29 (cf. B-D-F \u00a7195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, \u201935, 50; Field, Notes 141-43; s. Rob. 653).\u201d
sn Except for these chains. The chains represented Paul\u2019s unjust suffering for the sake of the message. His point was, in effect, \u201cI do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.\u201d"}, {"pk": 2852557, "translation": "NET", "book": 44, "chapter": 26, "verse": 30, "text": "So the king got up, and with him the governor and Bernice and those sitting with them,"}, {"pk": 2852558, "translation": "NET", "book": 44, "chapter": 26, "verse": 31, "text": "and as they were leaving they said to one another, \u201cThis man is not doing anything deserving death or imprisonment.\u201d", "comment": "tn Grk \u201cthey spoke to one another saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in English and has not been translated.
tn BDAG 93 s.v. \u1f04\u03be\u03b9\u03bf\u03c2 1.b has \u201c\u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5 \u1f22 \u03b4\u03b5\u03c3\u03bc\u1ff6\u03bd \u1f04. nothing deserving death or imprisonment 23:29; 26:31.\u201dsn Not doing anything deserving death\u2026 Here is yet another declaration of Paul\u2019s innocence, but still no release. The portrayal shows how unjust Paul\u2019s confinement was."}, {"pk": 2852559, "translation": "NET", "book": 44, "chapter": 26, "verse": 32, "text": "Agrippa said to Festus, \u201cThis man could have been released if he had not appealed to Caesar.\u201d", "comment": "sn See the note on Porcius Festus in 24:27.
tn Or \u201cto the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke\u2019s narrative, this still appears unjust and a denial of responsibility.
sn See the note on King Agrippa in 25:13.
tn Or \u201cset free.\u201d"}, {"pk": 2852560, "translation": "NET", "book": 44, "chapter": 27, "verse": 1, "text": "When it was decided we would sail to Italy, they handed over Paul and some other prisoners to a centurion of the Augustan Cohort named Julius.", "comment": "sn The last \u201cwe\u201d section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
sn See the note on the word centurion in 10:1.
tn According to BDAG 917 s.v. \u03c3\u03b5\u03b2\u03b1\u03c3\u03c4\u03cc\u03c2, \u201cIn \u03c3\u03c0\u03b5\u1fd6\u03c1\u03b1 \u03a3\u03b5\u03b2\u03b1\u03c3\u03c4\u1f75 27:1 (cp. OGI 421) \u03a3\u03b5\u03b2\u03b1\u03c3\u03c4\u1f75 is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it \u03a3\u03b5\u03b2\u03b1\u03c3\u03c4\u1f75 in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.\u201d According to W. Foerster (TDNT 7:175), \u201cIn Ac. 27:1 the \u03c3\u03c0\u03b5\u1fd6\u03c1\u03b1 \u03a3\u03b5\u03b2\u03b1\u03c3\u03c4\u1f75 is an expression also found elsewhere for \u2018auxiliary troops.\u2019\u201d In no case would this refer to a special imperial bodyguard, and to translate \u201cimperial regiment\u201d or \u201cimperial cohort\u201d might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.
sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture \u201cthe end of the earth\u201d quite literally (cf. Acts 1:8)."}, {"pk": 2852561, "translation": "NET", "book": 44, "chapter": 27, "verse": 2, "text": "We went on board a ship from Adramyttium that was about to sail to various ports along the coast of the province of Asia and put out to sea, accompanied by Aristarchus, a Macedonian from Thessalonica.", "comment": "map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn Grk \u201cplaces.\u201d
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4 states, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201dsn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).
sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
tn Grk \u201cGoing on board.\u201d The participle \u1f10\u03c0\u03b9\u03b2\u03ac\u03bd\u03c4\u03b5\u03c2 (epibante\") has been translated as a finite verb due to requirements of contemporary English style.
sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor."}, {"pk": 2852562, "translation": "NET", "book": 44, "chapter": 27, "verse": 3, "text": "The next day we put in at Sidon, and Julius, treating Paul kindly, allowed him to go to his friends so they could provide him with what he needed.", "comment": "sn Sidon is another seaport 75 mi (120 km) north of Caesarea.map For location see Map1-A1; JP3-F3; JP4-F3.
tn BDAG 1056 s.v. \u03c6\u03b9\u03bb\u03b1\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03c2 states, \u201cbenevolently, kindly \u03c6\u03b9\u03bb\u03b1\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03c2 \u03c7\u03c1\u1fc6\u03c3\u03b8\u03b1\u03af (\u03c4\u03b9\u03bd\u03b9) treat someone in kindly fashion\u2026Ac 27:3.\u201dsn Treating Paul kindly. Paul\u2019s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).
tn Grk \u201cto go to his friends to be cared for.\u201d The scene is an indication of Christian hospitality.
tn BDAG 516 s.v. \u03ba\u03b1\u03c4\u03ac\u03b3\u03c9 states, \u201cHence the pass., in act. sense, of ships and seafarers put in \u03b5\u1f34\u03c2 \u03c4\u03b9 at a harbor\u2026\u03b5\u1f30\u03c2 \u03a3\u03b9\u03b4\u1ff6\u03bd\u03b1 Ac 27:3.\u201d"}, {"pk": 2852563, "translation": "NET", "book": 44, "chapter": 27, "verse": 4, "text": "From there we put out to sea and sailed under the lee of Cyprus because the winds were against us.", "comment": "tn Grk \u201cputting out to sea.\u201d The participle \u1f00\u03bd\u03b1\u03c7\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (anacqente\") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4 states, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
tn BDAG 1040 s.v. \u1f51\u03c0\u03bf\u03c0\u03bb\u03ad\u03c9 states, \u201csail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.\u201d Thus they were east and north of the island."}, {"pk": 2852564, "translation": "NET", "book": 44, "chapter": 27, "verse": 5, "text": "After we had sailed across the open sea off Cilicia and Pamphylia, we put in at Myra in Lycia.", "comment": "sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. \u03a0\u03b1\u03bc\u03c6\u03c5\u03bb\u03af\u03b1).
sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
tn Grk \u201cthe depths,\u201d the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).
sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.
tn BDAG 531 s.v. \u03ba\u03b1\u03c4\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 2 states, \u201cOf ships and those who sail in them, who \u2018come down\u2019 fr. the \u2018high seas\u2019: arrive, put in\u2026\u1f14\u03b9\u03c2 \u03c4\u03b9 at someth. a harbor 18:22; 21:3; 27:5.\u201d"}, {"pk": 2852565, "translation": "NET", "book": 44, "chapter": 27, "verse": 6, "text": "There the centurion found a ship from Alexandria sailing for Italy, and he put us aboard it.", "comment": "sn See the note on the word centurion in 10:1.
tn Grk \u201cfinding.\u201d The participle \u03b5\u1f51\u03c1\u1f7d\u03bd (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2)."}, {"pk": 2852566, "translation": "NET", "book": 44, "chapter": 27, "verse": 7, "text": "We sailed slowly for many days and arrived with difficulty off Cnidus. Because the wind prevented us from going any farther, we sailed under the lee of Crete off Salmone.", "comment": "sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
tn This genitive absolute construction with \u03c0\u03c1\u03bf\u03c3\u03b5\u1ff6\u03bd\u03c4\u03bf\u03c2 (prosewnto\") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase \u03bc\u1f74 \u03c0\u03c1\u03bf\u03c3\u03b5\u1ff6\u03bd\u03c4\u03bf\u03c2 \u1f21\u03bc\u1fb6\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03ad\u03bc\u03bf\u03c5 (mh prosewnto\" Jhma\" tou anemou) as \u201cthe wind would not let us go any farther.\u201d
sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.
tn BDAG 1040 s.v. \u1f51\u03c0\u03bf\u03c0\u03bb\u03ad\u03c9 states, \u201csail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.\u201d
tn The participle \u03b2\u03c1\u03b1\u03b4\u03c5\u03c0\u03bb\u03bf\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (braduploounte\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852567, "translation": "NET", "book": 44, "chapter": 27, "verse": 8, "text": "With difficulty we sailed along the coast of Crete and came to a place called Fair Havens that was near the town of Lasea.", "comment": "tn Grk \u201csailing along the coast\u2026we came.\u201d The participle \u03c0\u03b1\u03c1\u03b1\u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, \u201c\u03c0\u03b1\u03c1\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9: (a technical, nautical term) to sail along beside some object \u2013 \u2018to sail along the coast, to sail along the shore.\u2019 \u2026\u2018they sailed along the coast of Crete\u2019 Ac 27:13.\u201d
sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
tn Grk \u201cit\u201d; the referent (Crete) has been supplied in the translation for clarity."}, {"pk": 2852568, "translation": "NET", "book": 44, "chapter": 27, "verse": 9, "text": "Since considerable time had passed and the voyage was now dangerous because the fast was already over, Paul advised them,", "comment": "tn The accusative articular infinitive \u03c0\u03b1\u03c1\u03b5\u03bb\u03b7\u03bb\u03c5\u03b8\u03ad\u03bd\u03b1\u03b9 (parelhluqenai) after the preposition \u03b4\u03b9\u03ac (dia) is causal. BDAG 776 s.v. \u03c0\u03b1\u03c1\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 2 has \u201c\u03b4\u03b9\u1f70 \u03c4\u1f78 \u03c4\u1f74\u03bd \u03bd\u03b7\u03c3\u03c4\u03b5\u03af\u03b1\u03bd \u1f24\u03b4\u03b7 \u03c0\u03b1\u03c1\u03b5\u03bb\u03b7\u03bb\u03c5\u03b8\u03ad\u03bd\u03b1\u03b9 because the fast was already over Ac 27:9.\u201d
tn Or \u201cunsafe\u201d (BDAG 383 s.v. \u1f10\u03c0\u03b9\u03c3\u03c6\u03b1\u03bb\u1f75\u03c2). The term is a NT hapax legomenon.
tn Grk \u201cPaul advised, saying to them.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in English and has not been translated. On the term translated \u201cadvised,\u201d see BDAG 764 s.v. \u03c0\u03b1\u03c1\u03b1\u03b9\u03bd\u03ad\u03c9, which usually refers to recommendations.sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God\u2019s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.
sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281])."}, {"pk": 2852569, "translation": "NET", "book": 44, "chapter": 27, "verse": 10, "text": "\u201cMen, I can see the voyage is going to end in disaster and great loss not only of the cargo and the ship, but also of our lives.\u201d", "comment": "tn Or \u201chardship,\u201d \u201cdamage.\u201d BDAG 1022 s.v. \u1f55\u03b2\u03c1\u03b9\u03c2 3 states, \u201cfig. hardship, disaster, damage caused by the elements\u2026w. \u03b6\u03b7\u03bc\u03af\u03b1 Ac 27:10.\u201d
tn Grk \u201csouls\u201d (here, one\u2019s physical life).
tn Grk \u201cis going to be with disaster.\u201d"}, {"pk": 2852570, "translation": "NET", "book": 44, "chapter": 27, "verse": 11, "text": "But the centurion was more convinced by the captain and the ship\u2019s owner than by what Paul said.", "comment": "tn Or \u201cpersuaded.\u201d
tn BDAG 456 s.v. \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u1f75\u03c4\u03b7\u03c2 1 has \u201cone who is responsible for the management of a ship, shipmaster\u2026W. \u03bd\u03b1\u03cd\u03ba\u03bb\u03b7\u03c1\u03bf\u03c2, the \u2018shipowner\u2019\u2026Ac 27:11\u201d See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.
tn Grk \u201cthan by what was said by Paul.\u201d The passive construction has been converted to an active one to simplify the translation.sn More convinced by the captain and the ship\u2019s owner than by what Paul said. The position taken by the centurion was logical, since he was following \u201cprofessional\u201d advice. But this was not a normal voyage.
sn See the note on the word centurion in 10:1."}, {"pk": 2852571, "translation": "NET", "book": 44, "chapter": 27, "verse": 12, "text": "Because the harbor was not suitable to spend the winter in, the majority decided to put out to sea from there. They hoped that somehow they could reach Phoenix, a harbor of Crete facing southwest and northwest, and spend the winter there.", "comment": "sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
tn BDAG 181-82 s.v. \u03b2\u03bf\u03c5\u03bb\u1f75 2.a, \u201c\u03b2. \u03c4\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9 (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).\u201d
tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
tn Grk \u201cfrom there, if somehow\u201d Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase \u201cThey hoped that\u201d supplied (with the subject, \u201cthey,\u201d repeated from the previous clause) to make a complete English sentence.
tn Grk \u201cif somehow, reaching Phoenix, they could\u2026\u201d The participle \u03ba\u03b1\u03c4\u03b1\u03bd\u03c4\u1f75\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (katanthsante\") has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201ca harbor of Crete open to the southwest and northwest.\u201d"}, {"pk": 2852572, "translation": "NET", "book": 44, "chapter": 27, "verse": 13, "text": "When a gentle south wind sprang up, they thought they could carry out their purpose, so they weighed anchor and sailed close along the coast of Crete.", "comment": "tn Grk \u201cthinking.\u201d The participle \u03b4\u03cc\u03be\u03b1\u03bd\u03c4\u03b5\u03c2 (doxante\") has been translated as a finite verb due to requirements of contemporary English style.
tn L&N 54.8, \u201c\u03c0\u03b1\u03c1\u03b1\u03bb\u03ad\u03b3\u03bf\u03bc\u03b1\u03b9: (a technical, nautical term) to sail along beside some object \u2013 \u2018to sail along the coast, to sail along the shore.\u2019\u2026\u2018they sailed along the coast of Crete\u2019 Ac 27:13.\u201d With the addition of the adverb \u1f06\u03c3\u03c3\u03bf\u03bd (asson) this becomes \u201csailed close along the coast of Crete.\u201d
tn Or \u201cdeparted.\u201d
tn Or \u201caccomplish.\u201d L&N 68.29, for \u03ba\u03c1\u03b1\u03c4\u03ad\u03c9, has \u201cto be able to complete or finish, presumably despite difficulties \u2013 \u2018to accomplish, to do successfully, to carry out.\u2019 \u2026\u2018thinking that they could carry out their purpose\u2019 Ac 27:13.\u201d"}, {"pk": 2852573, "translation": "NET", "book": 44, "chapter": 27, "verse": 14, "text": "Not long after this, a hurricane-force wind called the northeaster blew down from the island.", "comment": "tn Grk \u201cfrom it\u201d; the referent (the island) has been specified in the translation for clarity.
tn Grk \u201ca wind like a typhoon.\u201d That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. \u03c4\u03c5\u03c6\u03c9\u03bd\u03b9\u03ba\u03cc\u03c2).
sn Or called Euraquilo (the actual name of the wind, a sailor\u2019s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind."}, {"pk": 2852574, "translation": "NET", "book": 44, "chapter": 27, "verse": 15, "text": "When the ship was caught in it and could not head into the wind, we gave way to it and were driven along.", "comment": "tn Or \u201cwas forced off course.\u201d Grk \u201cThe ship being caught in it.\u201d The genitive absolute construction with the participle \u03c3\u03c5\u03bd\u03b1\u03c1\u03c0\u03b1\u03c3\u03b8\u03ad\u03bd\u03c4\u03bf\u03c2 (sunarpasqento\") has been taken temporally; it could also be translated as causal (\u201cBecause the ship was caught in it\u201d).
tn BDAG 91 s.v. \u1f00\u03bd\u03c4\u03bf\u03c6\u03b8\u03b1\u03bb\u03bc\u03ad\u03c9 states, \u201cMetaph. of a ship \u03c4\u03bf\u1fe6 \u03c0\u03bb\u03bf\u03af\u03bf\u03c5 \u03bc\u1f74 \u03b4\u03c5\u03bd\u03b1\u03bc\u03ad\u03bd\u03bf\u03b9 \u1f00. \u03c4\u1ff7 \u1f00\u03bd\u03ad\u03bc\u1ff3 since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.\u201d
sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea."}, {"pk": 2852575, "translation": "NET", "book": 44, "chapter": 27, "verse": 16, "text": "As we ran under the lee of a small island called Cauda, we were able with difficulty to get the ship\u2019s boat under control.", "comment": "tn BDAG 1042 s.v. \u1f51\u03c0\u03bf\u03c4\u03c1\u03ad\u03c7\u03c9 states, \u201crun or sail under the lee of, nautical t.t.\u2026Ac 27:16.\u201d The participle \u1f51\u03c0\u03bf\u03b4\u03c1\u03b1\u03bc\u03cc\u03bd\u03c4\u03b5\u03c2 (Jupodramonte\") has been taken temporally (\u201cas we ran under the lee of\u201d). While this could also be translated as a participle of means (\u201cby running\u2026\u201d) this might suggest the ship was still under a greater degree of control by its crew than it probably was.
sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island\u2019s name (e.g., Clauda, BDAG 546 s.v. \u039a\u03bb\u03b1\u1fe6\u03b4\u03b1).
sn The ship\u2019s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f."}, {"pk": 2852576, "translation": "NET", "book": 44, "chapter": 27, "verse": 17, "text": "After the crew had hoisted it aboard, they used supports to undergird the ship. Fearing they would run aground on the Syrtis, they lowered the sea anchor, thus letting themselves be driven along.", "comment": "tn Or perhaps \u201cmainsail.\u201d The meaning of this word is uncertain. BDAG 927 s.v. \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 1 has \u201c\u03c4\u1f78 \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 Ac 27:17 seems to be the kedge or driving anchor\u201d while C. Maurer (TDNT 7:362) notes, \u201cThe meaning in Ac. 27:17: \u03c7\u03b1\u03bb\u03ac\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f78 \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.\u201d In spite of this L&N 6.1 states, \u201cIn Ac 27:17, for example, the reference of \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 is generally understood to be the mainsail.\u201d A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.
tn Grk \u201cAfter hoisting it up, they\u2026\u201d; the referent (the ship\u2019s crew) has been specified in the translation for clarity.
tn The participle \u1f04\u03c1\u03b1\u03bd\u03c4\u03b5\u03c2 (arantes) has been taken temporally.
tn Possibly \u201cropes\u201d or \u201ccables\u201d; Grk \u201chelps\u201d (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. \u03b2\u03bf\u1f75\u03b8\u03b5\u03b9\u03b1 2).
tn BDAG 308 s.v. \u1f10\u03ba\u03c0\u03af\u03c0\u03c4\u03c9 2 states, \u201cdrift off course, run aground, nautical term \u03b5\u1f34\u03c2 \u03c4\u03b9 on someth\u2026.on the Syrtis 27:17.\u201d
tn That is, on the sandbars and shallows of the Syrtis.sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors\u2019 graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer\u2019s Odyssey."}, {"pk": 2852577, "translation": "NET", "book": 44, "chapter": 27, "verse": 18, "text": "The next day, because we were violently battered by the storm, they began throwing the cargo overboard,", "comment": "tn BDAG 980 s.v. \u03c3\u03c6\u03cc\u03b4\u03c1\u1ff6\u03c2 states, \u201cvery much, greatly, violently\u2026\u03c3\u03c6. \u03c7\u03b5\u03b9\u03bc\u03ac\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9 be violently beaten by a storm Ac 27:18.\u201d
tn Or \u201cjettisoning [the cargo]\u201d (a nautical technical term). The words \u201cthe cargo\u201d are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves."}, {"pk": 2852578, "translation": "NET", "book": 44, "chapter": 27, "verse": 19, "text": "and on the third day they threw the ship\u2019s gear overboard with their own hands.", "comment": "tn Or \u201crigging,\u201d \u201ctackle\u201d; Grk \u201cthe ship\u2019s things.\u201d Here the more abstract \u201cgear\u201d is preferred to \u201crigging\u201d or \u201ctackle\u201d as a translation for \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship\u2019s rigging or tackle had been jettisoned here."}, {"pk": 2852579, "translation": "NET", "book": 44, "chapter": 27, "verse": 20, "text": "When neither sun nor stars appeared for many days and a violent storm continued to batter us, we finally abandoned all hope of being saved.", "comment": "tn Grk \u201cno small storm\u201d = a very great storm.
tn Grk \u201cno small storm pressing on us.\u201d The genitive absolute construction with the participle \u1f10\u03c0\u03b9\u03ba\u03b5\u03b9\u03bc\u03ad\u03bd\u03bf\u03c5 (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. \u1f10\u03c0\u03af\u03ba\u03b5\u03b9\u03bc\u03b1\u03b9 2.b states, \u201cof impersonal force confront \u03c7\u03b5\u03b9\u03bc\u1ff6\u03bd\u03bf\u03c2 \u1f10\u03c0\u03b9\u03ba\u03b5\u03b9\u03bc\u03ad\u03bd\u03bf\u03c5 since a storm lay upon us Ac 27:20.\u201d L&N 14.2, \u201c\u2018the stormy weather did not abate in the least\u2019 or \u2018the violent storm continued\u2019 Ac 27:20.\u201d To this last was added the idea of \u201cbattering\u201d from the notion of \u201cpressing upon\u201d inherent in \u1f10\u03c0\u03af\u03ba\u03b5\u03b9\u03bc\u03b1\u03b9 (epikeimai).
tn Grk \u201cfinally all hope that we would be saved was abandoned.\u201d The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term \u03c3\u1ff4\u03b6\u03c9 (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival."}, {"pk": 2852580, "translation": "NET", "book": 44, "chapter": 27, "verse": 21, "text": "Since many of them had no desire to eat, Paul stood up among them and said, \u201cMen, you should have listened to me and not put out to sea from Crete, thus avoiding this damage and loss.", "comment": "tn Here \u03c4\u03cc\u03c4\u03b5 (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. \u03c4\u03cc\u03c4\u03b5 2; thus it has not been translated.
tn Or \u201cSince they had no desire to eat for a long time.\u201d The genitive absolute construction with the participle \u1f51\u03c0\u03b1\u03c1\u03c7\u03bf\u03cd\u03c3\u03b7\u03c2 (Juparcoush\") has been translated as a causal adverbial participle. It could also be translated temporally (\u201cWhen many of them had no desire to eat\u201d). The translation of \u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 (pollhs) as a substantized adjective referring to the people on board the ship (\u201cmany of them\u201d) rather than a period of time (\u201cfor a long time\u201d; so most modern versions) follows BDAG 143 s.v. \u1f00\u03c3\u03b9\u03c4\u03af\u03b1, which has \u201c\u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 \u1f00. \u1f51\u03c0\u03b1\u03c1\u03c7\u03bf\u03cd\u03c3\u03b7\u03c2 since almost nobody wanted to eat because of anxiety or seasickness\u2026Ac 27:21.\u201d This detail indicates how turbulent things were on board the ship.
tn Grk \u201cstanding up\u2026said.\u201d The participle \u03c3\u03c4\u03b1\u03b8\u03b5\u03af\u03c2 (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
tn L&N 36.12 has \u201c\u03c0\u03b5\u03b9\u03b8\u03b1\u03c1\u03c7\u1f75\u03c3\u03b1\u03bd\u03c4\u03ac\u03c2 \u03bc\u03bf\u03b9 \u03bc\u1f74 \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u039a\u03c1\u1f75\u03c4\u03b7\u03c2 \u2018you should have listened to me and not have sailed from Crete\u2019 Ac 27:21.\u201dsn By saying \u201cyou should have listened to me and not put out to sea from Crete\u201d Paul was not \u201crubbing it in,\u201d but was reasserting his credibility before giving his next recommendation.
tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
tn The infinitive \u03ba\u03b5\u03c1\u03b4\u1fc6\u03c3\u03b1\u03b9 (kerdhsai) has been translated as resultative."}, {"pk": 2852581, "translation": "NET", "book": 44, "chapter": 27, "verse": 22, "text": "And now I advise you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost.", "comment": "tn Grk \u201cexcept the ship.\u201d Here \u201cbut\u201d is used to translate the improper preposition \u03c0\u03bb\u1f75\u03bd (plhn; see BDAG 826 s.v. \u03c0\u03bb\u1f75\u03bd 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (\u201cbut\u201d). The words \u201cwill be lost\u201d are also supplied for clarity.sn The \u201cprophecy\u201d about the ship serves to underscore Paul\u2019s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.
tn The same verb is used for Paul\u2019s original recommendation in Ac 27:9."}, {"pk": 2852582, "translation": "NET", "book": 44, "chapter": 27, "verse": 23, "text": "For last night an angel of the God to whom I belong and whom I serve came to me", "comment": "tn Or \u201cworship.\u201d
tn Grk \u201cof whom I am.\u201d The relative clause with its possessive was translated following L&N 15.86 s.v. \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b1\u03bc\u03b1\u03b9.
tn Or \u201cstood by me.\u201d BDAG 778 s.v. \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b7\u03bc\u03b9/\u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u03ac\u03bd\u03c9 2.a.\u03b1 states, \u201capproach, come \u03c4\u03b9\u03bd\u03af (to) someone\u2026Ac 9:39; 27:23.\u201d"}, {"pk": 2852583, "translation": "NET", "book": 44, "chapter": 27, "verse": 24, "text": "and said, \u2018Do not be afraid, Paul! You must stand before Caesar, and God has graciously granted you the safety of all who are sailing with you.\u2019", "comment": "tn Or \u201cbefore the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).
tn Grk \u201ccame to me saying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) has been translated as a finite verb due to requirements of contemporary English style.
tn BDAG 778 s.v. \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b7\u03bc\u03b9/\u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u03ac\u03bd\u03c9 2.a.\u03b1 states, \u201cAlso as a t.t. of legal usage appear before, come before\u2026\u039a\u03b1\u03af\u03c3\u03b1\u03c1\u03b9 \u03c3\u03b5 \u03b4\u03b5\u1fd6 \u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u1fc6\u03bd\u03b1\u03b9 you must stand before the Emperor (as judge) Ac 27:24.\u201d See Acts 23:11. Luke uses the verb \u03b4\u03b5\u1fd6 (dei) to describe what must occur.
tn Grk \u201cGod has graciously granted you all who are sailing with you.\u201d The words \u201cthe safety of\u201d have been supplied to clarify the meaning of the verb \u03ba\u03b5\u03c7\u03ac\u03c1\u03b9\u03c3\u03c4\u03b1\u03b9 (kecaristai) in this context.sn The safety of all who are sailing with you. In a sense, Paul\u2019s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message."}, {"pk": 2852584, "translation": "NET", "book": 44, "chapter": 27, "verse": 25, "text": "Therefore keep up your courage, men, for I have faith in God that it will be just as I have been told.", "comment": "tn BDAG 817 s.v. \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 1.c states, \u201cw. pers. and thing added \u03c0. \u03c4\u03b9\u03bd\u03af \u03c4\u03b9 believe someone with regard to someth\u2026.W. dat. of pers. and \u1f45\u03c4\u03b9 foll\u2026. \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03b5\u03c4\u03ad \u03bc\u03bf\u03b9 \u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7c \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03b1\u03c4\u03c1\u03af J 14:11a. Cp. 4:21; Ac 27:25.\u201d"}, {"pk": 2852585, "translation": "NET", "book": 44, "chapter": 27, "verse": 26, "text": "But we must run aground on some island.\u201d", "comment": "tn This is another use of \u03b4\u03b5\u1fd6 (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this."}, {"pk": 2852586, "translation": "NET", "book": 44, "chapter": 27, "verse": 27, "text": "When the fourteenth night had come, while we were being driven across the Adriatic Sea, about midnight the sailors suspected they were approaching some land.", "comment": "tn Here \u201cbeing driven\u201d has been used to translate \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03c9 (diaferw) rather than \u201cdrifting,\u201d because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. \u201cDrifting\u201d implies lack of control, but not necessarily rapid movement.
sn The Adriatic Sea. They were now somewhere between Crete and Malta.
tn Grk \u201csuspected that some land was approaching them.\u201d BDAG 876 s.v. \u03c0\u03c1\u03bf\u03c3\u03ac\u03b3\u03c9 2.a states, \u201clit. \u1f51\u03c0\u03b5\u03bd\u03cc\u03bf\u03c5\u03bd \u03c0\u03c1\u03bf\u03c3\u03ac\u03b3\u03b5\u03b9\u03bd \u03c4\u03b9\u03bd\u03ac \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03c7\u1f7d\u03c1\u03b1\u03bd they suspected that land was near (lit. \u2018approaching them\u2019) Ac 27:27.\u201d Current English idiom would speak of the ship approaching land rather than land approaching the ship."}, {"pk": 2852587, "translation": "NET", "book": 44, "chapter": 27, "verse": 28, "text": "They took soundings and found the water was twenty fathoms deep; when they had sailed a little farther they took soundings again and found it was fifteen fathoms deep.", "comment": "sn A fathom is about 6 feet or just under 2 meters (originally the length of a man\u2019s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).
tn L&N 15.12, \u201c\u03b2\u03c1\u03b1\u03c7\u1f7a \u03b4\u1f72 \u03b4\u03b9\u03b1\u03c3\u03c4\u1f75\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u2018when they had gone a little farther\u2019 Ac 27:28.\u201d
sn Here the depth was about 90 ft (27 m).
tn Grk \u201cHeaving the lead, they found.\u201d The participle \u03b2\u03bf\u03bb\u03af\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (bolisante\") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. \u03b2\u03bf\u03bb\u03af\u03b6\u03c9. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT."}, {"pk": 2852588, "translation": "NET", "book": 44, "chapter": 27, "verse": 29, "text": "Because they were afraid that we would run aground on the rocky coast, they threw out four anchors from the stern and wished for day to appear.", "comment": "tn BDAG 417 s.v. \u03b5\u1f54\u03c7\u03bf\u03bc\u03b1\u03b9 2 states, \u201cwish\u2026\u03c4\u1f76 for someth.\u2026Foll. by acc. and inf\u2026.Ac 27:29.\u201d The other possible meaning for this term, \u201cpray,\u201d is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then \u201cprayed for day to come\u201d must be understood metaphorically to mean \u201cprayed that they would live to see the day,\u201d or \u201cprayed that it would soon be day.\u201d
tn Grk \u201cthrowing out\u2026they.\u201d The participle \u1fe5\u03af\u03c8\u03b1\u03bd\u03c4\u03b5\u03c2 (rJiyante\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cand wished for day to come about.\u201dsn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.
tn Grk \u201cfearing.\u201d The participle \u03c6\u03bf\u03b2\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 (foboumenoi) has been translated as a causal adverbial participle.
tn Grk \u201cagainst a rough [rocky] place.\u201d L&N 79.84 has \u201c\u03c6\u03bf\u03b2\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03af \u03c4\u03b5 \u03bc\u1f75 \u03c0\u03bf\u03c5 \u03ba\u03b1\u03c4\u1f70 \u03c4\u03c1\u03b1\u03c7\u03b5\u1fd6\u03c2 \u03c4\u03cc\u03c0\u03bf\u03b9\u03c2 \u1f10\u03ba\u03c0\u03ad\u03c3\u03c9\u03bc\u03b5\u03bd \u2018we were afraid that we would run aground on the rocky coast\u2019 Ac 27:29.\u201d"}, {"pk": 2852589, "translation": "NET", "book": 44, "chapter": 27, "verse": 30, "text": "Then when the sailors tried to escape from the ship and were lowering the ship\u2019s boat into the sea, pretending that they were going to put out anchors from the bow,", "comment": "tn BDAG 889 s.v. \u03c0\u03c1\u03cc\u03c6\u03b1\u03c3\u03b9\u03c2 2 states, \u201c\u03c0\u03c1\u03bf\u03c6\u03ac\u03c3\u03b5\u03b9 \u1f61\u03c2 under the pretext that, pretending that\u2026Ac 27:30.\u201d In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help."}, {"pk": 2852590, "translation": "NET", "book": 44, "chapter": 27, "verse": 31, "text": "Paul said to the centurion and the soldiers, \u201cUnless these men stay with the ship, you cannot be saved.\u201d", "comment": "sn The pronoun you is plural in Greek.
sn See the note on the word centurion in 10:1."}, {"pk": 2852591, "translation": "NET", "book": 44, "chapter": 27, "verse": 32, "text": "Then the soldiers cut the ropes of the ship\u2019s boat and let it drift away.", "comment": "sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul\u2019s advice by cutting the ropes to prevent the sailors from escaping.
tn Or \u201clet it fall away.\u201d According to BDAG 308 s.v. \u1f10\u03ba\u03c0\u03af\u03c0\u03c4\u03c9 1 and 2 the meaning of the verb in this verse could be either \u201cfall away\u201d or \u201cdrift away.\u201d Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning \u201cdrift away\u201d as a nautical technical term has been used here."}, {"pk": 2852592, "translation": "NET", "book": 44, "chapter": 27, "verse": 33, "text": "As day was about to dawn, Paul urged them all to take some food, saying, \u201cToday is the fourteenth day you have been in suspense and have gone without food; you have eaten nothing.", "comment": "tn BDAG 160 s.v. \u1f04\u03c7\u03c1\u03b9 1.b.\u03b1 has \u201c\u1f04. \u03bf\u1f57 \u1f21\u03bc\u03ad\u03c1\u03b1 \u1f24\u03bc\u03b5\u03bb\u03bb\u03b5\u03bd \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 until the day began to dawn 27:33.\u201d
tn Or \u201chave waited anxiously.\u201d Grk \u201cwaiting anxiously.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03b4\u03bf\u03ba\u1ff6\u03bd\u03c4\u03b5\u03c2 (prosdokwnte\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201chaving eaten nothing.\u201d The participle \u03c0\u03c1\u03bf\u03c3\u03bb\u03b1\u03b2\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (proslabomenoi) has been translated as a finite verb (with subject \u201cyou\u201d supplied) due to requirements of contemporary English style.
tn Or \u201ccontinued.\u201d"}, {"pk": 2852593, "translation": "NET", "book": 44, "chapter": 27, "verse": 34, "text": "Therefore I urge you to take some food, for this is important for your survival. For not one of you will lose a hair from his head.\u201d", "comment": "tn Or \u201cnecessary.\u201d BDAG 873-74 s.v. \u03c0\u03c1\u03cc\u03c2 1 has \u201c\u03c0\u03c1. \u03c4\u1fc6\u03c2 \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1\u03c2 in the interest of safety Ac 27:34\u201d; L&N 27.18 has \u201c\u2018therefore, I urge you to take some food, for this is important for your deliverance\u2019 or \u2018\u2026for your survival\u2019 Ac 27:34.\u201d
tn Or \u201cdeliverance\u201d (\u2018salvation\u2019 in a nontheological sense)."}, {"pk": 2852594, "translation": "NET", "book": 44, "chapter": 27, "verse": 35, "text": "After he said this, Paul took bread and gave thanks to God in front of them all, broke it, and began to eat.", "comment": "tn Grk \u201ctaking bread, gave thanks.\u201d The participle \u03bb\u03b1\u03b2\u1f7d\u03bd (labwn) has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cbefore them all,\u201d but here this could be misunderstood to indicate a temporal sequence.
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cand breaking it, he began.\u201d The participle \u03ba\u03bb\u03ac\u03c3\u03b1\u03c2 (klasas) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852595, "translation": "NET", "book": 44, "chapter": 27, "verse": 36, "text": "So all of them were encouraged and took food themselves."}, {"pk": 2852596, "translation": "NET", "book": 44, "chapter": 27, "verse": 37, "text": "(We were in all two hundred seventy-six persons on the ship.)", "comment": "sn This is a parenthetical note by the author.
tc One early ms (B) and an early version (sa) read \u201cabout seventy-six.\u201d For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465."}, {"pk": 2852597, "translation": "NET", "book": 44, "chapter": 27, "verse": 38, "text": "When they had eaten enough to be satisfied, they lightened the ship by throwing the wheat into the sea.", "comment": "tn Or \u201cgrain.\u201d
tn Or \u201cWhen they had eaten their fill.\u201d"}, {"pk": 2852598, "translation": "NET", "book": 44, "chapter": 27, "verse": 39, "text": "When day came, they did not recognize the land, but they noticed a bay with a beach, where they decided to run the ship aground if they could.", "comment": "sn A beach would refer to a smooth sandy beach suitable for landing.
tn Or \u201cobserved,\u201d \u201csaw.\u201d
tn Or \u201cgulf\u201d (BDAG 557 s.v. \u03ba\u03cc\u03bb\u03c0\u03bf\u03c2 3)."}, {"pk": 2852599, "translation": "NET", "book": 44, "chapter": 27, "verse": 40, "text": "So they slipped the anchors and left them in the sea, at the same time loosening the linkage that bound the steering oars together. Then they hoisted the foresail to the wind and steered toward the beach.", "comment": "tn Or \u201crudders.\u201d
tn BDAG 533 s.v. \u03ba\u03b1\u03c4\u03ad\u03c7\u03c9 7 states, \u201chold course, nautical t.t., intr\u2026.\u03ba\u03b1\u03c4\u03b5\u1fd6\u03c7\u03bf\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03b1\u1f30\u03b3\u03b9\u03b1\u03bb\u03cc\u03bd they headed for the beach Ac 27:40.\u201d
tn Grk \u201csail\u201d; probably a reference to the foresail.
tn Grk \u201cbands\u201d; possibly \u201cropes.\u201d
tn Grk \u201choisting\u2026they.\u201d The participle \u1f10\u03c0\u03ac\u03c1\u03b1\u03bd\u03c4\u03b5\u03c2 (eparante\") has been translated as a finite verb due to requirements of contemporary English style.
tn That is, released. Grk \u201cslipping\u2026leaving.\u201d The participles \u03c0\u03b5\u03c1\u03b9\u03b5\u03bb\u03cc\u03bd\u03c4\u03b5\u03c2 (perielonte\") and \u03b5\u1f34\u03c9\u03bd (eiwn) have been translated as finite verbs due to requirements of contemporary English style.
tn The term is used of a ship\u2019s anchor. (BDAG 12 s.v. \u1f04\u03b3\u03ba\u03c5\u03c1\u03b1 a)."}, {"pk": 2852600, "translation": "NET", "book": 44, "chapter": 27, "verse": 41, "text": "But they encountered a patch of crosscurrents and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force of the waves.", "comment": "tn Grk \u201cfell upon a place of two seas.\u201d The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. \u03b4\u03b9\u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03bf\u03c2: the \u201c\u03c4\u03cc\u03c0\u03bf\u03c2 \u03b4. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).\u201d However, Greek had terms for a \u201csandbank\u201d (\u03b8\u1fd6\u03c2 [qis], \u03c4\u03b1\u03b9\u03bd\u03af\u03b1 [tainia]), a \u201creef\u201d (\u1f11\u03c1\u03bc\u03b1 [Jerma]), \u201cstrait\u201d (\u03c3\u03c4\u03b5\u03bd\u03cc\u03bd [stenon]), \u201cpromontory\u201d (\u1f00\u03c1\u03c9\u03c4\u1f75\u03c1\u03bf\u03bd [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates \u03c4\u03cc\u03c0\u03bf\u03bd \u03b4\u03b9\u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03bf\u03bd (topon diqalasson) as \u201ccross-currents,\u201d a proposal close to that advanced by J. M. Gilchrist, \u201cThe Historicity of Paul\u2019s Shipwreck,\u201d JSNT 61 (1996): 29-51, who suggests the meaning is \u201ca patch of cross-seas,\u201d where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.
tn Or \u201cviolence\u201d (BDAG 175 s.v. \u03b2\u03af\u03b1 a)."}, {"pk": 2852601, "translation": "NET", "book": 44, "chapter": 27, "verse": 42, "text": "Now the soldiers\u2019 plan was to kill the prisoners so that none of them would escape by swimming away.", "comment": "tn The participle \u1f10\u03ba\u03ba\u03bf\u03bb\u03c5\u03bc\u03b2\u1f75\u03c3\u03b1\u03c2 (ekkolumbhsa\") has been taken instrumentally.
sn The soldiers\u2019 plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident."}, {"pk": 2852602, "translation": "NET", "book": 44, "chapter": 27, "verse": 43, "text": "But the centurion, wanting to save Paul\u2019s life, prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land,", "comment": "tn Or \u201cwanting to rescue Paul.\u201dsn Thanks to the centurion who wanted to save Paul\u2019s life, Paul was once more rescued from a potential human threat.
sn See the note on the word centurion in 10:1.
tn BDAG 347 s.v. I. \u1f14\u03be\u03b5\u03b9\u03bc\u03b9 has \u201c\u1f10\u03c0\u1f76 \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd get to land Ac 27:43.\u201d"}, {"pk": 2852603, "translation": "NET", "book": 44, "chapter": 27, "verse": 44, "text": "and the rest were to follow, some on planks and some on pieces of the ship. And in this way all were brought safely to land.", "comment": "tn Grk \u201con pieces from the ship\u201d; that is, pieces of wreckage from the ship.sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.
tn Grk \u201cAnd in this way it happened that.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn The words \u201cwere to follow\u201d are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.
tn Or \u201cboards\u201d according to BDAG 913 s.v. \u03c3\u03b1\u03bd\u03af\u03c2."}, {"pk": 2852604, "translation": "NET", "book": 44, "chapter": 28, "verse": 1, "text": "After we had safely reached shore, we learned that the island was called Malta.", "comment": "sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.map For location see JP4-A3.
tn Grk \u201cWe having been brought safely through\u201d [to land] (same verb as 27:44). The word \u201cshore\u201d is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle \u03b4\u03b9\u03b1\u03c3\u03c9\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (diaswqente\") has been taken temporally."}, {"pk": 2852605, "translation": "NET", "book": 44, "chapter": 28, "verse": 2, "text": "The local inhabitants showed us extraordinary kindness, for they built a fire and welcomed us all because it had started to rain and was cold.", "comment": "tn Or \u201cbecause it was about to rain.\u201d BDAG 418 s.v. \u1f10\u03c6\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 4 states, \u201c\u03b4\u03b9\u1f70 \u03c4. \u1f51\u03b5\u03c4\u1f78\u03bd \u03c4\u1f78\u03bd \u1f10\u03c6\u03b5\u03c3\u03c4\u1ff6\u03c4\u03b1 because it had begun to rain Ac 28:2\u2026But the mng. here could also be because it threatened to rain (s. 6).\u201d
tn Although this is literally \u03b2\u03ac\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9 (barbaroi; \u201cforeigners, barbarians\u201d) used for non-Greek or non-Romans, as BDAG 166 s.v. \u03b2\u03ac\u03c1\u03b2\u03b1\u03c1\u03bf\u03c2 2.b notes, \u201cOf the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here \u03b2. certainly without derogatory tone\u2026).\u201d
tn BDAG 1019 s.v. \u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03c9 2.d states, \u201c\u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2 \u03bf\u1f50 \u03c4\u1f70\u03c2 \u03c4\u03c5\u03c7\u03bf\u03cd\u03c3\u03b1\u03c2 extraordinary miracles Ac 19:11. Cp. 28:2.\u201d"}, {"pk": 2852606, "translation": "NET", "book": 44, "chapter": 28, "verse": 3, "text": "When Paul had gathered a bundle of brushwood and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.", "comment": "tn Or \u201csticks.\u201d"}, {"pk": 2852607, "translation": "NET", "book": 44, "chapter": 28, "verse": 4, "text": "When the local people saw the creature hanging from Paul\u2019s hand, they said to one another, \u201cNo doubt this man is a murderer! Although he has escaped from the sea, Justice herself has not allowed him to live!\u201d", "comment": "tn Grk \u201chis\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Although this is literally \u03b2\u03ac\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9 (barbaroi; \u201cforeigners, barbarians\u201d) used for non-Greek or non-Romans, as BDAG 166 s.v. \u03b2\u03ac\u03c1\u03b2\u03b1\u03c1\u03bf\u03c2 2.b notes, \u201cOf the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here \u03b2. certainly without derogatory tone\u2026).\u201d
sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul\u2019s survival of this incident without ill effects thus spoke volumes about his innocence.
tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. \u03b4\u03af\u03ba\u03b7 2 states, \u201cJustice personified as a deity Ac 28:4\u201d; L&N 12.27, \u201ca goddess who personifies justice in seeking out and punishing the guilty \u2013 \u2018the goddess Justice.\u2019 \u1f21 \u03b4\u03af\u03ba\u03b7 \u03b6\u1fc6\u03bd \u03bf\u1f50\u03ba \u03b5\u1f34\u03b1\u03c3\u03b5\u03bd \u2018the goddess Justice would not let him live\u2019 Ac 28:4.\u201d Although a number of modern English translations have rendered \u03b4\u03af\u03ba\u03b7 (dikh) \u201cjustice,\u201d preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun \u201cjustice\u201d was capitalized and the reflexive pronoun \u201cherself\u201d was supplied to make the personification clear. This was considered preferable to supplying a word like \u2018goddess\u2019 in connection with \u03b4\u03af\u03ba\u03b7."}, {"pk": 2852608, "translation": "NET", "book": 44, "chapter": 28, "verse": 5, "text": "However, Paul shook the creature off into the fire and suffered no harm.", "comment": "tn Grk \u201cshaking the creature off\u2026he suffered no harm.\u201d The participle \u1f00\u03c0\u03bf\u03c4\u03b9\u03bd\u03ac\u03be\u03b1\u03c2 (apotinaxa\") has been translated as a finite verb due to requirements of contemporary English style.
tn BDAG 737 s.v. \u03bf\u1f56\u03bd 4 indicates the particle has an adversative sense here: \u201cbut, however.\u201d
tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity."}, {"pk": 2852609, "translation": "NET", "book": 44, "chapter": 28, "verse": 6, "text": "But they were expecting that he was going to swell up or suddenly drop dead. So after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and said he was a god.", "comment": "tn The participle \u03b8\u03b5\u03c9\u03c1\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd (qewrountwn) has been taken temporally.
tn Grk \u201cchanging their minds.\u201d The participle \u03bc\u03b5\u03c4\u03b1\u03b2\u03b1\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
sn And said he was a god. The reaction is like Acts 14:11\u201319 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.
tn The participle \u03c0\u03c1\u03bf\u03c3\u03b4\u03bf\u03ba\u1f7d\u03bd\u03c4\u03c9\u03bd (prosdokwntwn) has been taken temporally.
tn Grk \u201chappening.\u201d The participle \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
tn Or \u201cgoing to burn with fever.\u201d According to BDAG 814 s.v. \u03c0\u03af\u03bc\u03c0\u03c1\u03b7\u03bc\u03b9, either meaning (\u201cswell up\u201d or \u201cburn with fever\u201d) is possible for Acts 28:6."}, {"pk": 2852610, "translation": "NET", "book": 44, "chapter": 28, "verse": 7, "text": "Now in the region around that place were fields belonging to the chief official of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days.", "comment": "tn BDAG 798 s.v. \u03c0\u03b5\u03c1\u03af 2.a.\u03b3 states, \u201cof nearby places\u2026\u03c4\u1f70 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f78\u03bd \u03c4\u1f78\u03c0\u03bf\u03bd the region around the place Ac 28:7.\u201d The presence of \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03bd (ekeinon) results in the translation \u201cthat place.\u201d
tn That is, the chief Roman official. Several inscriptions have confirmed the use of \u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2 (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. \u03a0\u03cc\u03c0\u03bb\u03b9\u03bf\u03c2."}, {"pk": 2852611, "translation": "NET", "book": 44, "chapter": 28, "verse": 8, "text": "The father of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him and after praying, placed his hands on him and healed him.", "comment": "tn Grk \u201cIt happened that the father.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
tn The participle \u1f10\u03c0\u03b9\u03b8\u03b5\u03af\u03c2 (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cto whom Paul going in.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) was replaced by a personal pronoun (\u201chim\u201d) and a new sentence begun here in the translation. The participle \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u1f7d\u03bd (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2852612, "translation": "NET", "book": 44, "chapter": 28, "verse": 9, "text": "After this had happened, many of the people on the island who were sick also came and were healed.", "comment": "sn Many\u2026also came and were healed. Again, here is irony. Paul, though imprisoned, \u201cfrees\u201d others of their diseases.
tn BDAG 142 s.v. \u1f00\u03c3\u03b8\u03ad\u03bd\u03b5\u03b9\u03b1 1 states, \u201c\u1f14\u03c7\u03b5\u03b9\u03bd \u1f00. be ill Ac 28:9.\u201d"}, {"pk": 2852613, "translation": "NET", "book": 44, "chapter": 28, "verse": 10, "text": "They also bestowed many honors, and when we were preparing to sail, they gave us all the supplies we needed.", "comment": "tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d In this case the simpler English \u201csail\u201d is more appropriate. The English participle \u201cpreparing\u201d has also been supplied, since the provisioning of the ship would take place some time before the actual departure.
tn Or \u201cthey also honored us greatly\u201d; Grk \u201cthey also honored us with many honors\u201d (an idiom).
tn BDAG 384 s.v. \u1f10\u03c0\u03b9\u03c4\u03af\u03b8\u03b7\u03bc\u03b9 1.b has \u201cgive \u03c4\u03b9\u03bd\u03af \u03c4\u03b9 someth. to someone\u2026\u1f00\u03bd\u03b1\u03b3\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2 \u03c4\u1f70 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f70\u03c2 \u03c7\u03c1\u03b5\u03af\u03b1\u03c2 when we sailed they gave us what we needed Ac 28:10.\u201d
sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively."}, {"pk": 2852614, "translation": "NET", "book": 44, "chapter": 28, "verse": 11, "text": "After three months we put out to sea in an Alexandrian ship that had wintered at the island and had the \u201cHeavenly Twins\u201d as its figurehead.", "comment": "tn BDAG 62 s.v. \u1f00\u03bd\u03ac\u03b3\u03c9 4, \u201cas a nautical t.t. (\u1f00. \u03c4\u1f74\u03bd \u03bd\u03b1\u1fe6\u03bd put a ship to sea), mid. or pass. \u1f00\u03bd\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 to begin to go by boat, put out to sea.\u201d
tn Or \u201cas its emblem.\u201d
tn Or \u201cthe \u2018Twin Gods\u2019\u201d; Grk \u201cthe Dioscuri\u201d (a joint name for the pagan deities Castor and Pollux).sn That had the \u2018Heavenly Twins\u2019 as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or \u2018Heavenly Twins,\u2019 were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the \u201cgods of navigation.\u201d To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9)."}, {"pk": 2852615, "translation": "NET", "book": 44, "chapter": 28, "verse": 12, "text": "We put in at Syracuse and stayed there three days.", "comment": "sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
tn Grk \u201cAnd putting in.\u201d The participle \u03ba\u03b1\u03c4\u03b1\u03c7\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (katacqente\") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. \u03ba\u03b1\u03c4\u03ac\u03b3\u03c9 states, \u201cHence the pass., in act. sense, of ships and seafarers put in \u03b5\u1f34\u03c2 \u03c4\u03b9 at a harbor\u2026\u03b5\u1f30\u03c2 \u03a3\u03c5\u03c1\u03b1\u03ba\u03bf\u03cd\u03c3\u03b1\u03c2 Ac 28:12.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here."}, {"pk": 2852616, "translation": "NET", "book": 44, "chapter": 28, "verse": 13, "text": "From there we cast off and arrived at Rhegium, and after one day a south wind sprang up and on the second day we came to Puteoli.", "comment": "sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
tn Grk \u201cafter one day, a south wind springing up, on the second day.\u201d The genitive absolute construction with the participle \u1f10\u03c0\u03b9\u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.
tc A few early mss (\u05d0* B \u03a8 [gig] {sa [bo]}) read \u03c0\u03b5\u03c1\u03b9\u03b5\u03bb\u03cc\u03bd\u03c4\u03b5\u03c2 (perielonte\", \u201c[From there we] cast off [and arrived at Rhegium]\u201d; cf. Acts 27:40). The other major variant, \u03c0\u03b5\u03c1\u03b9\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (perielqonte\", \u201c[we] sailed from place to place\u201d), is found in \u00cc74 \u05d02 A 066 1739 \u00cf lat sy. Although \u03c0\u03b5\u03c1\u03b9\u03b5\u03bb\u03cc\u03bd\u03c4\u03b5\u03c2 is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like \u201c\u03c4\u1f70\u03c2 \u1f00\u03b3\u03ba\u03cd\u03c1\u03b1\u03c2 be supplied = \u2018we weighed anchor\u2019\u201d (BDAG 799 s.v. \u03c0\u03b5\u03c1\u03b9\u03b1\u03b9\u03c1\u03ad\u03c9 1). It thus best explains the rise of the other readings."}, {"pk": 2852617, "translation": "NET", "book": 44, "chapter": 28, "verse": 14, "text": "There we found some brothers and were invited to stay with them seven days. And in this way we came to Rome.", "comment": "sn That is, some fellow Christians.
tn Grk \u201cwhere.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhere\u201d) has been replaced with the demonstrative pronoun (\u201cthere\u201d) and a new sentence begun here in the translation.
tn Grk \u201cfinding.\u201d The participle \u03b5\u1f51\u03c1\u03cc\u03bd\u03c4\u03b5\u03c2 (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
map For location see JP4-A1."}, {"pk": 2852618, "translation": "NET", "book": 44, "chapter": 28, "verse": 15, "text": "The brothers from there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. When he saw them, Paul thanked God and took courage.", "comment": "sn The Forum of Appius was a small traveler\u2019s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. \u1fbf\u0391\u03c0\u03c0\u03af\u03bf\u03c5 \u03c6\u03cc\u03c1\u03bf\u03bd). It was described by Horace as \u201ccrammed with boatmen and stingy tavernkeepers\u201d (Satires 1.5.3).
sn Mention of Christian brothers from there (Rome) shows that God\u2019s message had already spread as far as Italy and the capital of the empire.
tn Grk \u201cwhom, when he saw [them], Paul.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) was replaced by the personal pronoun (\u201cthem\u201d) and a new sentence begun here in the translation.
sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome."}, {"pk": 2852619, "translation": "NET", "book": 44, "chapter": 28, "verse": 16, "text": "When we entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him.", "comment": "tn Or \u201cto stay.\u201dsn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3)."}, {"pk": 2852620, "translation": "NET", "book": 44, "chapter": 28, "verse": 17, "text": "After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, \u201cBrothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans.", "comment": "tn Grk \u201che\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Grk \u201cMen brothers,\u201d but this is both awkward and unnecessary in English.
tn Grk \u201cinto the hands of the Romans,\u201d but this is redundant when \u03c0\u03b1\u03c1\u03b5\u03b4\u03cc\u03b8\u03b7\u03bd (paredoqhn) has been translated \u201chanded over.\u201d
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201dsn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
tn The participle \u03c0\u03bf\u03b9\u1f75\u03c3\u03b1\u03c2 (poihsas) has been translated as a concessive adverbial participle.
tn Grk \u201cIt happened that after three days.\u201d The introductory phrase \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf (egeneto, \u201cit happened that\u201d), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
tn L&N 33.309 has \u201c\u2018after three days, he called the local Jewish leaders together\u2019 Ac 28:17.\u201d"}, {"pk": 2852621, "translation": "NET", "book": 44, "chapter": 28, "verse": 18, "text": "When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me.", "comment": "tn Grk \u201cno basis for death,\u201d but in this context a sentence of death is clearly indicated.
sn They wanted to release me. See Acts 25:23\u201327.
tn Grk \u201cwho when.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwho\u201d) has been replaced by the personal pronoun (\u201cthey\u201d) and a new sentence begun at this point in the translation.
tn Or \u201chad questioned me\u201d; or \u201chad examined me.\u201d BDAG 66 s.v. \u1f00\u03bd\u03b1\u03ba\u03c1\u03af\u03bd\u03c9 2 states, \u201cto conduct a judicial hearing, hear a case, question.\u201d"}, {"pk": 2852622, "translation": "NET", "book": 44, "chapter": 28, "verse": 19, "text": "But when the Jews objected, I was forced to appeal to Caesar \u2014 not that I had some charge to bring against my own people.", "comment": "tn That is, objected to my release.
tn Or \u201cto the emperor\u201d (\u201cCaesar\u201d is a title for the Roman emperor).
tn BDAG 533 s.v. \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03ad\u03c9 1 states, \u201cnearly always as legal t.t.: bring charges in court.\u201d L&N 33.427 states for \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03ad\u03c9, \u201cto bring serious charges or accusations against someone, with the possible connotation of a legal or court context \u2013 \u2018to accuse, to bring charges.\u2019\u201d
tn Or \u201cmy own nation.\u201d"}, {"pk": 2852623, "translation": "NET", "book": 44, "chapter": 28, "verse": 20, "text": "So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.\u201d", "comment": "sn The hope of Israel. A reference to Israel\u2019s messianic hope. Paul\u2019s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25)."}, {"pk": 2852624, "translation": "NET", "book": 44, "chapter": 28, "verse": 21, "text": "They replied, \u201cWe have received no letters from Judea about you, nor have any of the brothers come from there and reported or said anything bad about you.", "comment": "tn Or \u201carrived\u201d; Grk \u201ccome\u201d (\u201cfrom there\u201d is implied). Grk \u201ccoming.\u201d The participle \u03c0\u03b1\u03c1\u03b1\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (paragenomeno\") has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cthey said to him.\u201d"}, {"pk": 2852625, "translation": "NET", "book": 44, "chapter": 28, "verse": 22, "text": "But we would like to hear from you what you think, for regarding this sect we know that people everywhere speak against it.\u201d", "comment": "tn Grk \u201cthat everywhere it is spoken against.\u201d To simplify the translation the passive construction \u201cit is spoken against\u201d has been converted to an active one with the subject \u201cpeople\u201d supplied.
tn Grk \u201cregarding this sect it is known to us.\u201d The passive construction \u201cit is known to us\u201d has been converted to an active one to simplify the translation.
tn On the term translated \u201cspeak against,\u201d see BDAG 89 s.v. \u1f00\u03bd\u03c4\u03b9\u03bb\u03ad\u03b3\u03c9 1."}, {"pk": 2852626, "translation": "NET", "book": 44, "chapter": 28, "verse": 23, "text": "They set a day to meet with him, and they came to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets.", "comment": "tn Grk \u201cHaving set.\u201d The participle \u03c4\u03b1\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
tn BDAG 233 s.v. \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 1 has \u201cto make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)\u2026God\u2019s kingdom 28:23.\u201d
tn BDAG 848 s.v. \u03c0\u03bf\u03bb\u03cd\u03c2 1.b.\u03b2.\u05d1 states, \u201c(even) more \u03c0\u03bb\u03b5\u03af\u03bf\u03bd\u03b5\u03c2 in even greater numbers Ac 28:23.\u201d
tn Or \u201ccame to him in his rented quarters.\u201d
tn Grk \u201cHaving set a day with him\u201d; the words \u201cto meet\u201d are not in the Greek text, but are implied.
tn Grk \u201cto whom he explained.\u201d Because of the length and complexity of the Greek sentence, the relative pronoun (\u201cwhom\u201d) has been replaced by the pronoun (\u201cthem\u201d) and a new sentence begun at this point in the translation.
tn Or \u201cpersuade.\u201d
tn The word \u201cthings\u201d is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
sn Testifying about the kingdom of God. The topic is important. Paul\u2019s preaching was about the rule of God and his promise in Jesus. Paul\u2019s text was the Jewish scriptures."}, {"pk": 2852627, "translation": "NET", "book": 44, "chapter": 28, "verse": 24, "text": "Some were convinced by what he said, but others refused to believe.", "comment": "sn Some were convinced\u2026but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).
tn Or \u201cpersuaded.\u201d
tn Grk \u201cby the things spoken.\u201d"}, {"pk": 2852628, "translation": "NET", "book": 44, "chapter": 28, "verse": 25, "text": "So they began to leave, unable to agree among themselves, after Paul made one last statement: \u201cThe Holy Spirit spoke rightly to your ancestors through the prophet Isaiah", "comment": "tn Or \u201cforefathers\u201d; Grk \u201cfathers.\u201d
tn The imperfect verb \u1f00\u03c0\u03b5\u03bb\u03cd\u03bf\u03bd\u03c4\u03bf (apeluonto) has been translated as an ingressive imperfect."}, {"pk": 2852629, "translation": "NET", "book": 44, "chapter": 28, "verse": 26, "text": "when he said, \u2018Go to this people and say, \u201cYou will keep on hearing, but will never understand, and you will keep on looking, but will never perceive.", "comment": "tn Grk \u201cyou will hear with hearing\u201d (an idiom).
tn Or \u201cseeing\u201d; Grk \u201cyou will look by looking\u201d (an idiom)."}, {"pk": 2852630, "translation": "NET", "book": 44, "chapter": 28, "verse": 27, "text": "For the heart of this people has become dull, and their ears are hard of hearing, and they have closed their eyes, so that they would not see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.\u201d\u2019", "comment": "tn Or \u201cinsensitive.\u201dsn The heart of this people has become dull. The charge from Isaiah is like Stephen\u2019s against the Jews of Jerusalem (Acts 7:51\u201353). They were a hard-hearted and disobedient people.
tn Grk \u201cthey hear heavily with their ears\u201d (an idiom for slow comprehension).
sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
sn A quotation from Isa 6:9\u201310."}, {"pk": 2852631, "translation": "NET", "book": 44, "chapter": 28, "verse": 28, "text": "\u201cTherefore be advised that this salvation from God has been sent to the Gentiles; they will listen!\u201d", "comment": "tc Some later mss include 28:29: \u201cWhen he had said these things, the Jews departed, having a great dispute among themselves.\u201d Verse 29 is lacking in \u00cc74vid \u05d0 A B E \u03a8 048 33 81 1175 1739 2464 pc and a number of versions. They are included (with a few minor variations) in \u00cf it and some versions. This verse is almost certainly not a part of the original text of Acts, as it lacks the best credentials. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations.
tn Grk \u201cTherefore let it be known to you.\u201d
tn Or \u201cof God.\u201d
sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44\u201347).
tn Grk \u201cthey also.\u201d"}, {"pk": 2852632, "translation": "NET", "book": 44, "chapter": 28, "verse": 30, "text": "Paul lived there two whole years in his own rented quarters and welcomed all who came to him,", "comment": "tn Or perhaps, \u201ctwo whole years at his own expense.\u201d BDAG 654 s.v. \u03bc\u03af\u03c3\u03b8\u03c9\u03bc\u03b1 states, \u201cthe customary act. mng. \u2018contract price, rent\u2019\u2026is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) \u1f10\u03bd \u1f30\u03b4\u03af\u1ff3 \u03bc\u03b9\u03c3\u03b8\u1f7d\u03bc\u03b1\u03c4\u03b9 in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).\u201d
tn Or \u201cand received.\u201d
tn Grk \u201cHe\u201d; the referent (Paul) has been specified in the translation for clarity.
tn Or \u201cstayed.\u201d"}, {"pk": 2852633, "translation": "NET", "book": 44, "chapter": 28, "verse": 31, "text": "proclaiming the kingdom of God and teaching about the Lord Jesus Christ with complete boldness and without restriction.", "comment": "tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
tn Or \u201copenness.\u201d
sn Proclaiming\u2026with complete boldness and without restriction. Once again Paul\u2019s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth."}, {"pk": 2852634, "translation": "NET", "book": 45, "chapter": 1, "verse": 1, "text": "From Paul, a slave of Christ Jesus, called to be an apostle, set apart for the gospel of God.", "comment": "tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn The genitive in the phrase \u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd \u03b8\u03b5\u03bf\u1fe6 (euangelion qeou, \u201cthe gospel of God\u201d) could be translated as (1) a subjective genitive (\u201cthe gospel which God brings\u201d) or (2) an objective genitive (\u201cthe gospel about God\u201d). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, \u00a7\u00a736-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God\u2019s action in v. 2 concerning this gospel, a subjective genitive notion (\u201cthe gospel which God brings\u201d) is slightly preferred.
tn Grk \u201ca called apostle.\u201d
tc Many important mss, as well as several others (\u00cc26 \u05d0 A G \u03a8 33 1739 1881 \u00cf), have a reversed order of these words and read \u201cJesus Christ\u201d rather than \u201cChrist Jesus\u201d (\u00cc10 B 81 pc). The meaning is not affected in either case, but the reading \u201cChrist Jesus\u201d is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order \u201cChrist Jesus,\u201d especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but \u201cChrist Jesus\u201d is slightly preferred.
tn Traditionally, \u201cservant.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.sn Undoubtedly the background for the concept of being the Lord\u2019s \u201cslave\u201d or \u201cservant\u201d is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d"}, {"pk": 2852635, "translation": "NET", "book": 45, "chapter": 1, "verse": 2, "text": "This gospel he promised beforehand through his prophets in the holy scriptures,", "comment": "tn Grk \u201cthe gospel of God, which he promised.\u201d Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (\u201cwhich\u201d), the word \u201cgospel\u201d was repeated at the beginning of v. 2."}, {"pk": 2852636, "translation": "NET", "book": 45, "chapter": 1, "verse": 3, "text": "concerning his Son who was a descendant of David with reference to the flesh,", "comment": "tn Grk \u201cborn of the seed\u201d (an idiom).
tn Grk \u201caccording to the flesh,\u201d indicating Jesus\u2019 earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44."}, {"pk": 2852637, "translation": "NET", "book": 45, "chapter": 1, "verse": 4, "text": "who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord.", "comment": "tn Or \u201cby his resurrection.\u201d Most interpreters see this as a reference to Jesus\u2019 own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus\u2019 resurrection is the first installment (cf. 1 Cor 15:23).
sn Appointed the Son-of-God-in-power. Most translations render the Greek participle \u1f41\u03c1\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03bf\u03c2 (Jorisqentos, from \u1f41\u03c1\u03af\u03b6\u03c9, Jorizw) \u201cdeclared\u201d or \u201cdesignated\u201d in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term \u1f41\u03c1\u03af\u03b6\u03c9 is used eight times in the NT, and it always has the meaning \u201cto determine, appoint.\u201d Paul is not saying that Jesus was appointed the \u201cSon of God by the resurrection\u201d but \u201cSon-of-God-in-power by the resurrection,\u201d as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, \u201cAll authority in heaven and on earth has been given to me.\u201d
tn Grk \u201cspirit of holiness.\u201d Some interpreters take the phrase to refer to Christ\u2019s own inner spirit, which was characterized by holiness."}, {"pk": 2852638, "translation": "NET", "book": 45, "chapter": 1, "verse": 5, "text": "Through him we have received grace and our apostleship to bring about the obedience of faith among all the Gentiles on behalf of his name.", "comment": "tn Some interpreters understand the phrase \u201cgrace and apostleship\u201d as a hendiadys, translating \u201cgrace [i.e., gift] of apostleship.\u201d The pronoun \u201cour\u201d is supplied in the translation to clarify the sense of the statement.
tn Grk \u201cthrough whom.\u201d
tn Grk \u201cand apostleship for obedience.\u201d
tn The phrase \u1f51\u03c0\u03b1\u03ba\u03bf\u1f74\u03bd \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 has been variously understood as (1) an objective genitive (a reference to the Christian faith, \u201cobedience to [the] faith\u201d); (2) a subjective genitive (\u201cthe obedience faith produces [or requires]\u201d); (3) an attributive genitive (\u201cbelieving obedience\u201d); or (4) as a genitive of apposition (\u201cobedience, [namely] faith\u201d) in which \u201cfaith\u201d further defines \u201cobedience.\u201d These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, \u201cThe Obedience of Faith in the Letter to the Romans: Part I: The Meaning of \u1f51\u03c0\u03b1\u03ba\u03bf\u1f74 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 (Rom 1:5; 16:26),\u201d WTJ 52 (1990): 201-24."}, {"pk": 2852639, "translation": "NET", "book": 45, "chapter": 1, "verse": 6, "text": "You also are among them, called to belong to Jesus Christ.", "comment": "tn Grk \u201camong whom you also are called.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation \u201cAnd you also are among those who are called,\u201d takes the phrase \u1f10\u03bd \u03bf\u1f33\u03c2 \u1f10\u03c3\u03c4\u03b5 to refer to the following clause rather than the preceding, so that the addressees of the letter (\u201cyou also\u201d) are not connected with \u201call the Gentiles\u201d mentioned at the end of v. 5. It is more likely, however, that the relative pronoun \u03bf\u1f33\u03c2 has \u03c4\u03bf\u1fd6\u03c2 \u1f14\u03b8\u03bd\u03b5\u03c3\u03b9\u03bd as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
tn Grk \u201ccalled of Jesus Christ.\u201d"}, {"pk": 2852640, "translation": "NET", "book": 45, "chapter": 1, "verse": 7, "text": "To all those loved by God in Rome, called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ!", "comment": "tn Although the first part of v. 7 is not a complete English sentence, it maintains the \u201cFrom\u2026to\u201d pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2\u20136), which makes the first half of v. 7 appear as an isolated sentence fragment.
map For location see JP4-A1.
tn Grk \u201cGrace to you and peace.\u201d"}, {"pk": 2852641, "translation": "NET", "book": 45, "chapter": 1, "verse": 8, "text": "First of all, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.", "comment": "tn Grk \u201cFirst.\u201d Paul never mentions a second point, so J. B. Phillips translated \u201cI must begin by telling you\u2026.\u201d"}, {"pk": 2852642, "translation": "NET", "book": 45, "chapter": 1, "verse": 9, "text": "For God, whom I serve in my spirit by preaching the gospel of his Son, is my witness that I continually remember you", "comment": "tn Grk \u201cas.\u201d
tn Grk \u201cwhom I serve in my spirit in the gospel.\u201d"}, {"pk": 2852643, "translation": "NET", "book": 45, "chapter": 1, "verse": 10, "text": "and I always ask in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God.", "comment": "tn Grk \u201cremember you, always asking.\u201d
tn Grk \u201csucceed in coming to you in the will of God.\u201d"}, {"pk": 2852644, "translation": "NET", "book": 45, "chapter": 1, "verse": 11, "text": "For I long to see you, so that I may impart to you some spiritual gift to strengthen you,", "comment": "sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a \u201cspiritual gift,\u201d that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely."}, {"pk": 2852645, "translation": "NET", "book": 45, "chapter": 1, "verse": 12, "text": "that is, that we may be mutually comforted by one another\u2019s faith, both yours and mine.", "comment": "tn Grk \u201cthat is, to be comforted together with you through the faith in one another.\u201d"}, {"pk": 2852646, "translation": "NET", "book": 45, "chapter": 1, "verse": 13, "text": "I do not want you to be unaware, brothers and sisters, that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles.", "comment": "tn Grk \u201cin order that I might have some fruit also among you just as also among the rest of the Gentiles.\u201d
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited).
sn The expression \u201cI do not want you to be unaware [Grk ignorant]\u201d also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important."}, {"pk": 2852647, "translation": "NET", "book": 45, "chapter": 1, "verse": 14, "text": "I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish.", "comment": "tn Or \u201cobligated.\u201d"}, {"pk": 2852648, "translation": "NET", "book": 45, "chapter": 1, "verse": 15, "text": "Thus I am eager also to preach the gospel to you who are in Rome.", "comment": "map For location see JP4-A1.
tn Or \u201cwilling, ready\u201d; Grk \u201cso my eagerness [is] to preach\u2026\u201d The word \u03c0\u03c1\u03cc\u03b8\u03c5\u03bc\u03bf\u03c2 (proqumo\", \u201ceager, willing\u201d) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: \u201cthe spirit indeed is willing (\u03c0\u03c1\u03cc\u03b8\u03c5\u03bc\u03bf\u03c2), but the flesh is weak.\u201d"}, {"pk": 2852649, "translation": "NET", "book": 45, "chapter": 1, "verse": 16, "text": "For I am not ashamed of the gospel, for it is God\u2019s power for salvation to everyone who believes, to the Jew first and also to the Greek.", "comment": "sn Here the Greek refers to anyone who is not Jewish."}, {"pk": 2852650, "translation": "NET", "book": 45, "chapter": 1, "verse": 17, "text": "For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, \u201cThe righteous by faith will live.\u201d", "comment": "tn The nature of the \u201crighteousness\u201d described here and the force of the genitive \u03b8\u03b5\u03bf\u1fe6 (\u201cof God\u201d) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand \u201crighteousness\u201d to refer to the righteous status given to believers as a result of God\u2019s justifying activity, and see the genitive \u201cof God\u201d as a genitive of source (= \u201cfrom God\u201d). (2) Others see the \u201crighteousness\u201d as God\u2019s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive \u201cof God\u201d as a subjective genitive (see E. K\u00e4semann, Romans, 25-30). (3) Still others see the \u201crighteousness of God\u201d mentioned here as the attribute of God himself, understanding the genitive \u201cof God\u201d as a possessive genitive (\u201cGod\u2019s righteousness\u201d).
tn Grk \u201cin it\u201d; the referent (the gospel) has been specified in the translation for clarity.
sn A quotation from Hab 2:4.
tn Or \u201cby faith for faith,\u201d or \u201cby faith to faith.\u201d There are many interpretations of the phrase \u1f10\u03ba \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 \u03b5\u1f30\u03c2 \u03c0\u03af\u03c3\u03c4\u03b9\u03bd (ek pistew\" ei\" pistin). It may have the idea that this righteousness is obtained by faith (\u1f10\u03ba \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2) because it was designed for faith (\u03b5\u1f30\u03c2 \u03c0\u03af\u03c3\u03c4\u03b9\u03bd). For a summary see J. Murray, Romans (NICNT), 1:363-74."}, {"pk": 2852651, "translation": "NET", "book": 45, "chapter": 1, "verse": 18, "text": "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness,", "comment": "tn \u201cTheir\u201d is implied in the Greek, but is supplied because of English style.
tn Or \u201cby means of unrighteousness.\u201d Grk \u201cin (by) unrighteousness.\u201d
tn The genitive \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd could be taken as an attributed genitive, in which case the phase should be translated \u201cagainst all ungodly and unrighteous people\u201d (cf. \u201cthe truth of God\u201d in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18\u201332 to refer to all people (not just Gentiles), while 2:1\u20133:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38)."}, {"pk": 2852652, "translation": "NET", "book": 45, "chapter": 1, "verse": 19, "text": "because what can be known about God is plain to them, because God has made it plain to them.", "comment": "tn Grk \u201cis manifest to/in them.\u201d"}, {"pk": 2852653, "translation": "NET", "book": 45, "chapter": 1, "verse": 20, "text": "For since the creation of the world his invisible attributes \u2014 his eternal power and divine nature \u2014 have been clearly seen, because they are understood through what has been made. So people are without excuse.", "comment": "tn Grk \u201cthey\u201d; the referent (people) has been specified in the translation for clarity."}, {"pk": 2852654, "translation": "NET", "book": 45, "chapter": 1, "verse": 21, "text": "For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.", "comment": "tn Grk \u201cheart.\u201d"}, {"pk": 2852655, "translation": "NET", "book": 45, "chapter": 1, "verse": 22, "text": "Although they claimed to be wise, they became fools", "comment": "tn The participle \u03c6\u03ac\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 (faskonte\") is used concessively here."}, {"pk": 2852656, "translation": "NET", "book": 45, "chapter": 1, "verse": 23, "text": "and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles.", "comment": "tn Grk \u201cexchanged the glory of the incorruptible God in likeness of an image of corruptible man.\u201d Here there is a wordplay on the Greek terms \u1f04\u03c6\u03b8\u03b1\u03c1\u03c4\u03bf\u03c2 (afqarto\", \u201cimmortal, imperishable, incorruptible\u201d) and \u03c6\u03b8\u03b1\u03c1\u03c4\u03cc\u03c2 (fqarto\", \u201cmortal, corruptible, subject to decay\u201d).
sn Possibly an allusion to Ps 106:19\u201320."}, {"pk": 2852657, "translation": "NET", "book": 45, "chapter": 1, "verse": 24, "text": "Therefore God gave them over in the desires of their hearts to impurity, to dishonor their bodies among themselves.", "comment": "tn The genitive articular infinitive \u03c4\u03bf\u1fe6 \u1f00\u03c4\u03b9\u03bc\u03ac\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9 (tou atimazesqai, \u201cto dishonor\u201d) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.
sn Possibly an allusion to Ps 81:12.
tn Grk \u201camong them.\u201d"}, {"pk": 2852658, "translation": "NET", "book": 45, "chapter": 1, "verse": 25, "text": "They exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever! Amen.", "comment": "tn Or \u201ccreature, created things.\u201d
tn Grk \u201cwho.\u201d The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cthe lie.\u201d"}, {"pk": 2852659, "translation": "NET", "book": 45, "chapter": 1, "verse": 26, "text": "For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones,", "comment": "tn Grk \u201cfor their females exchanged the natural function for that which is contrary to nature.\u201d The term \u03c7\u03c1\u1fc6\u03c3\u03b9\u03c2 (crhsi\") has the force of \u201csexual relations\u201d here (L&N 23.65)."}, {"pk": 2852660, "translation": "NET", "book": 45, "chapter": 1, "verse": 27, "text": "and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error.", "comment": "tn Grk \u201cburned with intense desire\u201d (L&N 25.16).
tn Grk \u201canother, men committing\u2026and receiving,\u201d continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201clikewise so also the males abandoning the natural function of the female.\u201d"}, {"pk": 2852661, "translation": "NET", "book": 45, "chapter": 1, "verse": 28, "text": "And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done.", "comment": "tn Grk \u201cthe things that are improper.\u201d
tn Grk \u201cand just as they did not approve to have God in knowledge.\u201d"}, {"pk": 2852662, "translation": "NET", "book": 45, "chapter": 1, "verse": 29, "text": "They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips,", "comment": "tn Grk \u201cbeing filled\u201d or \u201chaving been filled,\u201d referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cmalice, full of,\u201d continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2852663, "translation": "NET", "book": 45, "chapter": 1, "verse": 30, "text": "slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,"}, {"pk": 2852664, "translation": "NET", "book": 45, "chapter": 1, "verse": 31, "text": "senseless, covenant-breakers, heartless, ruthless.", "comment": "tn Or \u201cpromise-breakers.\u201d"}, {"pk": 2852665, "translation": "NET", "book": 45, "chapter": 1, "verse": 32, "text": "Although they fully know God\u2019s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.", "comment": "tn Grk \u201care worthy of death.\u201d
sn \u201cVice lists\u201d like vv. 28\u201332 can be found elsewhere in the NT in Matt 15:19; Gal 5:19\u201321; 1 Tim 1:9\u201310; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25\u201326.
tn Grk \u201cwho, knowing\u2026, not only do them but also approve\u2026\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2852666, "translation": "NET", "book": 45, "chapter": 2, "verse": 1, "text": "Therefore you are without excuse, whoever you are, when you judge someone else. For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things.", "comment": "tn That is, \u201cyou have nothing to say in your own defense\u201d (so translated by TCNT).
tn Grk \u201cTherefore, you are without excuse, O man, everyone [of you] who judges.\u201d
tn Grk \u201cin/by (that) which.\u201d
tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential \u0394\u03b9\u03cc (dio, \u201ctherefore\u201d) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
tn Grk \u201cO man.\u201d
sn Rom 2:1\u201329 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to \u201cthe ones who do the law\u201d in 2:13 are those who \u201cdo\u201d the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul\u2019s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul\u2019s inconsistency in his treatment of the law is H. R\u00e4is\u00e4nen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27\u201330 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17\u201324 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, \u201cRomans 2: A Deuteronomistic Reading,\u201d JSNT 59 [1995]: 21-37)."}, {"pk": 2852667, "translation": "NET", "book": 45, "chapter": 2, "verse": 2, "text": "Now we know that God\u2019s judgment is in accordance with truth against those who practice such things.", "comment": "tn Or \u201cbased on truth.\u201d"}, {"pk": 2852668, "translation": "NET", "book": 45, "chapter": 2, "verse": 3, "text": "And do you think, whoever you are, when you judge those who practice such things and yet do them yourself, that you will escape God\u2019s judgment?", "comment": "tn Grk \u201cdo you think this,\u201d referring to the clause in v. 3b.
tn Grk \u201cO man, the one who judges.\u201d
tn Grk \u201cand do them.\u201d The other words are supplied to bring out the contrast implied in this clause."}, {"pk": 2852669, "translation": "NET", "book": 45, "chapter": 2, "verse": 4, "text": "Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God\u2019s kindness leads you to repentance?", "comment": "tn Grk \u201cbeing unaware.\u201d"}, {"pk": 2852670, "translation": "NET", "book": 45, "chapter": 2, "verse": 5, "text": "But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God\u2019s righteous judgment is revealed!", "comment": "tn Grk \u201cin the day of wrath and revelation of the righteous judgment of God.\u201d
tn Grk \u201chardness.\u201d Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3."}, {"pk": 2852671, "translation": "NET", "book": 45, "chapter": 2, "verse": 6, "text": "He will reward each one according to his works:", "comment": "tn Grk \u201cwho.\u201d The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Or \u201cwill render,\u201d \u201cwill recompense.\u201d In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27."}, {"pk": 2852672, "translation": "NET", "book": 45, "chapter": 2, "verse": 7, "text": "eternal life to those who by perseverance in good works seek glory and honor and immortality,"}, {"pk": 2852673, "translation": "NET", "book": 45, "chapter": 2, "verse": 8, "text": "but wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness.", "comment": "tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
tn Grk \u201cthose who [are] from selfish ambition.\u201d
tn Grk \u201care persuaded by, obey.\u201d"}, {"pk": 2852674, "translation": "NET", "book": 45, "chapter": 2, "verse": 9, "text": "There will be affliction and distress on everyone who does evil, on the Jew first and also the Greek,", "comment": "sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
tn Grk \u201cevery soul of man.\u201d
tn No verb is expressed in this verse, but the verb \u201cto be\u201d is implied by the Greek construction. Literally \u201csuffering and distress on everyone\u2026\u201d"}, {"pk": 2852675, "translation": "NET", "book": 45, "chapter": 2, "verse": 10, "text": "but glory and honor and peace for everyone who does good, for the Jew first and also the Greek.", "comment": "tn Grk \u201cbut even,\u201d to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom."}, {"pk": 2852676, "translation": "NET", "book": 45, "chapter": 2, "verse": 11, "text": "For there is no partiality with God."}, {"pk": 2852677, "translation": "NET", "book": 45, "chapter": 2, "verse": 12, "text": "For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law.", "comment": "sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a \u201cprinciple\u201d; (2) generic, meaning \u201ca law\u201d; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul\u2019s references to \u201claw\u201d in Romans."}, {"pk": 2852678, "translation": "NET", "book": 45, "chapter": 2, "verse": 13, "text": "For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.", "comment": "tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk \u201cFor not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.\u201d"}, {"pk": 2852679, "translation": "NET", "book": 45, "chapter": 2, "verse": 14, "text": "For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves.", "comment": "tn Grk \u201cdo by nature the things of the law.\u201d
sn Gentile is a NT term for a non-Jew.
tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase \u03c6\u03cd\u03c3\u03b5\u03b9 (fusei, \u201cby nature\u201d) to go with the preceding \u201cdo not have the law,\u201d thus: \u201cthe Gentiles who do not have the law by nature,\u201d that is, by virtue of not being born Jewish."}, {"pk": 2852680, "translation": "NET", "book": 45, "chapter": 2, "verse": 15, "text": "They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them,", "comment": "tn Or \u201cexcuse.\u201d
tn Grk \u201cwho.\u201d The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cshow the work of the law [to be] written,\u201d with the words in brackets implied by the Greek construction.
tn Grk \u201ctheir conscience bearing witness and between the thoughts accusing or also defending one another.\u201d"}, {"pk": 2852681, "translation": "NET", "book": 45, "chapter": 2, "verse": 16, "text": "on the day when God will judge the secrets of human hearts, according to my gospel through Christ Jesus.", "comment": "sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
tn Grk \u201cof people.\u201d"}, {"pk": 2852682, "translation": "NET", "book": 45, "chapter": 2, "verse": 17, "text": "But if you call yourself a Jew and rely on the law and boast of your relationship to God", "comment": "tn Grk \u201cboast in God.\u201d This may be an allusion to Jer 9:24.
sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy."}, {"pk": 2852683, "translation": "NET", "book": 45, "chapter": 2, "verse": 18, "text": "and know his will and approve the superior things because you receive instruction from the law,", "comment": "tn Grk \u201cthe will.\u201d
tn Grk \u201cbecause of being instructed out of the law.\u201d"}, {"pk": 2852684, "translation": "NET", "book": 45, "chapter": 2, "verse": 19, "text": "and if you are convinced that you yourself are a guide to the blind, a light to those who are in darkness,", "comment": "tn This verb is parallel to the verbs in vv. 17\u201318a, so it shares the conditional meaning even though the word \u201cif\u201d is not repeated."}, {"pk": 2852685, "translation": "NET", "book": 45, "chapter": 2, "verse": 20, "text": "an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth \u2014"}, {"pk": 2852686, "translation": "NET", "book": 45, "chapter": 2, "verse": 21, "text": "therefore you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal?", "comment": "tn The structure of vv. 21\u201324 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17\u201320; others see vv. 17\u201320 as an instance of anacoluthon (a broken off or incomplete construction)."}, {"pk": 2852687, "translation": "NET", "book": 45, "chapter": 2, "verse": 22, "text": "You who tell others not to commit adultery, do you commit adultery? You who abhor idols, do you rob temples?", "comment": "tn Or \u201cdetest.\u201d"}, {"pk": 2852688, "translation": "NET", "book": 45, "chapter": 2, "verse": 23, "text": "You who boast in the law dishonor God by transgressing the law!"}, {"pk": 2852689, "translation": "NET", "book": 45, "chapter": 2, "verse": 24, "text": "For just as it is written, \u201cthe name of God is being blasphemed among the Gentiles because of you.\u201d", "comment": "sn A quotation from Isa 52:5."}, {"pk": 2852690, "translation": "NET", "book": 45, "chapter": 2, "verse": 25, "text": "For circumcision has its value if you practice the law, but if you break the law, your circumcision has become uncircumcision.", "comment": "sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10\u201314. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the \u201csingle clearest distinguishing feature of the covenant people.\u201d J. Marcus has suggested that the terms used for circumcision (\u03c0\u03b5\u03c1\u03b9\u03c4\u03bf\u03bc\u1f75, peritomh) and uncircumcision (\u1f00\u03ba\u03c1\u03bf\u03b2\u03c5\u03c3\u03c4\u03af\u03b1, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (\u201cThe Circumcision and the Uncircumcision in Rome,\u201d NTS 35 [1989]: 77-80).
tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
tn Grk \u201cif you should be a transgressor of the law.\u201d"}, {"pk": 2852691, "translation": "NET", "book": 45, "chapter": 2, "verse": 26, "text": "Therefore if the uncircumcised man obeys the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?", "comment": "tn The Greek word \u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03c9 (fulassw, traditionally translated \u201ckeep\u201d) in this context connotes preservation of and devotion to an object as well as obedience."}, {"pk": 2852692, "translation": "NET", "book": 45, "chapter": 2, "verse": 27, "text": "And will not the physically uncircumcised man who keeps the law judge you who, despite the written code and circumcision, transgress the law?", "comment": "tn Grk \u201cthe uncircumcision by nature.\u201d The word \u201cman\u201d is supplied here to make clear that male circumcision (or uncircumcision) is in view.
tn Grk \u201cletter.\u201d
tn Grk \u201cthrough,\u201d but here the preposition seems to mean \u201c(along) with,\u201d \u201cthough provided with,\u201d as BDAG 224 s.v. \u03b4\u03b9\u03ac A.3.c indicates."}, {"pk": 2852693, "translation": "NET", "book": 45, "chapter": 2, "verse": 28, "text": "For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh,"}, {"pk": 2852694, "translation": "NET", "book": 45, "chapter": 2, "verse": 29, "text": "but someone is a Jew who is one inwardly, and circumcision is of the heart by the Spirit and not by the written code. This person\u2019s praise is not from people but from God.", "comment": "tn Grk \u201cletter.\u201d
tn Some have taken the phrase \u1f10\u03bd \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 (en pneumati, \u201cby/in [the] S/spirit\u201d) not as a reference to the Holy Spirit, but referring to circumcision as \u201cspiritual and not literal\u201d (RSV).
sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
tn Grk \u201cwhose.\u201d The relative pronoun has been replaced by the phrase \u201cthis person\u2019s\u201d and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation."}, {"pk": 2852695, "translation": "NET", "book": 45, "chapter": 3, "verse": 1, "text": "Therefore what advantage does the Jew have, or what is the value of circumcision?"}, {"pk": 2852696, "translation": "NET", "book": 45, "chapter": 3, "verse": 2, "text": "Actually, there are many advantages. First of all, the Jews were entrusted with the oracles of God.", "comment": "tn The referent of \u03bb\u03cc\u03b3\u03b9\u03b1 (logia, \u201coracles\u201d) has been variously understood: (1) BDAG 598 s.v. \u03bb\u03cc\u03b3\u03b9\u03bf\u03bd takes the term to refer here to \u201cGod\u2019s promises to the Jews\u201d; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., \u201cStudies in Romans: Part VII: The Jews and the Oracles of God,\u201d BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
tn Grk \u201cmuch in every way.\u201d
tc \u2021 Most witnesses (\u05d0 A D2 33 \u00cf) have \u03b3\u03ac\u03c1 (gar) after \u03bc\u03ad\u03bd (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G \u03a8 81 365 1506 2464* pc latt). A few mss have \u03b3\u03ac\u03c1, but not \u03bc\u03ad\u03bd (6 1739 1881). \u03b3\u03ac\u03c1 was frequently added by scribes as a clarifying conjunction, making it suspect here. NA27 has the \u03b3\u03ac\u03c1 in brackets, indicating doubt as to its authenticity.tn Grk \u201cfirst indeed that.\u201d
tn Grk \u201cthey were.\u201d"}, {"pk": 2852697, "translation": "NET", "book": 45, "chapter": 3, "verse": 3, "text": "What then? If some did not believe, does their unbelief nullify the faithfulness of God?"}, {"pk": 2852698, "translation": "NET", "book": 45, "chapter": 3, "verse": 4, "text": "Absolutely not! Let God be proven true, and every human being shown up as a liar, just as it is written: \u201cso that you will be justified in your words and will prevail when you are judged.\u201d", "comment": "tn Or \u201cprevail when you judge.\u201d A quotation from Ps 51:4.
tn Grk \u201cevery man\u201d; but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense here to stress humanity rather than masculinity.
tn Grk \u201cLet God be true, and every man a liar.\u201d The words \u201cproven\u201d and \u201cshown up\u201d are supplied in the translation to clarify the meaning.
tn Grk \u201cmight be justified,\u201d a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. \u201cWill\u201d is more idiomatic in contemporary English."}, {"pk": 2852699, "translation": "NET", "book": 45, "chapter": 3, "verse": 5, "text": "But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? (I am speaking in human terms.)", "comment": "tn Grk \u201cThat God is not unjust to inflict wrath, is he?\u201d
tn Or \u201cshows clearly.\u201d
sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8."}, {"pk": 2852700, "translation": "NET", "book": 45, "chapter": 3, "verse": 6, "text": "Absolutely not! For otherwise how could God judge the world?"}, {"pk": 2852701, "translation": "NET", "book": 45, "chapter": 3, "verse": 7, "text": "For if by my lie the truth of God enhances his glory, why am I still actually being judged as a sinner?", "comment": "tn Grk \u201cabounded unto.\u201d"}, {"pk": 2852702, "translation": "NET", "book": 45, "chapter": 3, "verse": 8, "text": "And why not say, \u201cLet us do evil so that good may come of it\u201d? \u2014 as some who slander us allege that we say. (Their condemnation is deserved!)", "comment": "tn Grk \u201cwhose.\u201d Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
tn Grk \u201c(as we are slandered and some affirm that we say\u2026).\u201d"}, {"pk": 2852703, "translation": "NET", "book": 45, "chapter": 3, "verse": 9, "text": "What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,"}, {"pk": 2852704, "translation": "NET", "book": 45, "chapter": 3, "verse": 10, "text": "just as it is written: \u201cThere is no one righteous, not even one,"}, {"pk": 2852705, "translation": "NET", "book": 45, "chapter": 3, "verse": 11, "text": "there is no one who understands, there is no one who seeks God."}, {"pk": 2852706, "translation": "NET", "book": 45, "chapter": 3, "verse": 12, "text": "All have turned away, together they have become worthless; there is no one who shows kindness, not even one.\u201d ", "comment": "sn Verses 10-12 are a quotation from Ps 14:1\u20133."}, {"pk": 2852707, "translation": "NET", "book": 45, "chapter": 3, "verse": 13, "text": "\u201cTheir throats are open graves, they deceive with their tongues, the poison of asps is under their lips.\u201d ", "comment": "sn A quotation from Pss 5:9; 140:3.
tn Grk \u201ctheir throat is an opened grave.\u201d"}, {"pk": 2852708, "translation": "NET", "book": 45, "chapter": 3, "verse": 14, "text": "\u201cTheir mouths are full of cursing and bitterness.\u201d ", "comment": "tn Grk \u201cwhose mouth is.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn A quotation from Ps 10:7."}, {"pk": 2852709, "translation": "NET", "book": 45, "chapter": 3, "verse": 15, "text": "\u201cTheir feet are swift to shed blood,"}, {"pk": 2852710, "translation": "NET", "book": 45, "chapter": 3, "verse": 16, "text": "ruin and misery are in their paths,"}, {"pk": 2852711, "translation": "NET", "book": 45, "chapter": 3, "verse": 17, "text": "and the way of peace they have not known.\u201d ", "comment": "sn Rom 3:15\u201317 is a quotation from Isa 59:7\u20138."}, {"pk": 2852712, "translation": "NET", "book": 45, "chapter": 3, "verse": 18, "text": "\u201cThere is no fear of God before their eyes.\u201d ", "comment": "sn A quotation from Ps 36:1."}, {"pk": 2852713, "translation": "NET", "book": 45, "chapter": 3, "verse": 19, "text": "Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God.", "comment": "tn Grk \u201cin,\u201d \u201cin connection with.\u201d"}, {"pk": 2852714, "translation": "NET", "book": 45, "chapter": 3, "verse": 20, "text": "For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.", "comment": "tn Grk \u201cis.\u201d
tn Grk \u201cbecause by the works of the law no flesh is justified before him.\u201d Some recent scholars have understood the phrase \u1f12\u03c1\u03b3\u03b1 \u03bd\u03cc\u03bc\u03bf\u03c5 (erga nomou, \u201cworks of the law\u201d) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (\u201c\u2018The Works of the Law\u2019 in the Epistle to the Romans,\u201d JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, \u201cfor through the law comes the knowledge of sin,\u201d is hard to explain if the phrase \u201cworks of the law\u201d is understood in a restricted sense; (2) the plural phrase \u201cworks of the law\u201d would have to be understood in a different sense from the singular phrase \u201cthe work of the law\u201d in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase \u201cworks of the law\u201d cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the \u201cnarrow\u201d interpretation of \u201cworks of the law\u201d understand the phrase to refer to obedience to the Mosaic law in general.
sn An allusion to Ps 143:2."}, {"pk": 2852715, "translation": "NET", "book": 45, "chapter": 3, "verse": 21, "text": "But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed \u2014", "comment": "tn Grk \u201cbeing witnessed by the law and the prophets,\u201d a remark which is virtually parenthetical to Paul\u2019s argument.
tn \u039d\u03c5\u03bd\u1f76 \u03b4\u03ad (Nuni de, \u201cBut now\u201d) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history."}, {"pk": 2852716, "translation": "NET", "book": 45, "chapter": 3, "verse": 22, "text": "namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction,", "comment": "tn Or \u201cfaith in Christ.\u201d A decision is difficult here. Though traditionally translated \u201cfaith in Jesus Christ,\u201d an increasing number of NT scholars are arguing that \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (pisti\" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean \u201cChrist\u2019s faith\u201d or \u201cChrist\u2019s faithfulness\u201d (cf., e.g., G. Howard, \u201cThe \u2018Faith of Christ\u2019,\u201d ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, \u201c\u03a0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6,\u201d NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, \u201cThe Pistis Christou Formulations in Paul,\u201d NovT 22 (1980): 248-63; J. D. G. Dunn, \u201cOnce More, \u03a0\u0399\u03a3\u03a4\u0399\u03a3 \u03a7\u03a1\u0399\u03a3\u03a4\u039f\u03a5,\u201d SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that \u201cthe faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.\u201d Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith."}, {"pk": 2852717, "translation": "NET", "book": 45, "chapter": 3, "verse": 23, "text": "for all have sinned and fall short of the glory of God."}, {"pk": 2852718, "translation": "NET", "book": 45, "chapter": 3, "verse": 24, "text": "But they are justified freely by his grace through the redemption that is in Christ Jesus.", "comment": "tn Or \u201cdeclared righteous.\u201d Grk \u201cbeing justified,\u201d as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2852719, "translation": "NET", "book": 45, "chapter": 3, "verse": 25, "text": "God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed.", "comment": "tn Grk \u201cwhom God publicly displayed.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Or \u201cpurposed, intended.\u201d
tn Grk \u201cbecause of the passing over of sins previously committed in the forbearance of God.\u201d
tn Grk \u201cfor a demonstration,\u201d giving the purpose of God\u2019s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn The prepositional phrase \u03b4\u03b9\u1f70 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 (dia pistew\") here modifies the noun \u1f31\u03bb\u03b1\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd (Jilasthrion). As such it forms a complete noun phrase and could be written as \u201cmercy-seat-accessible-through-faith\u201d to emphasize the singular idea. See Rom 1:4 for a similar construction. The word \u201caccessible\u201d is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: \u201ceffective through faith\u201d).
tn The word \u1f31\u03bb\u03b1\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd (Jilasthrion) may carry the general sense \u201cplace of satisfaction,\u201d referring to the place where God\u2019s wrath toward sin is satisfied. More likely, though, it refers specifically to the \u201cmercy seat,\u201d i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered \u201cmercy seat.\u201d There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the \u201cmercy seat,\u201d the place where propitiation was accomplished. See N. S. L. Fryer, \u201cThe Meaning and Translation of Hilasterion in Romans 3:25,\u201d EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated \u201cmercy seat\u201d or \u201cpropitiatory covering,\u201d and D. P. Bailey, \u201cJesus As the Mercy Seat: The Semantics and Theology of Paul\u2019s Use of Hilasterion in Romans 3:25\u201d (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
tn Grk \u201cin his blood.\u201d The prepositional phrase \u1f10\u03bd \u03c4\u1ff7 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03b1\u1f35\u03bc\u03b1\u03c4\u03b9 (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of \u1f31\u03bb\u03b1\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd (Jilasthrion). This interpretation fits if \u1f31\u03bb\u03b1\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd is taken to refer to a sacrifice. But if \u1f31\u03bb\u03b1\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd is taken to refer to the place where atonement is made as this translation has done (see note on the phrase \u201cmercy seat\u201d), this interpretation of \u1f10\u03bd \u03c4\u1ff7 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03b1\u1f35\u03bc\u03b1\u03c4\u03b9 creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see \u1f10\u03bd \u03c4\u1ff7 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03b1\u1f35\u03bc\u03b1\u03c4\u03b9 as modifying the verb \u03c0\u03c1\u03bf\u03ad\u03b8\u03b5\u03c4\u03bf (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus\u2019 death. This is supported by the placement of \u1f10\u03bd \u03c4\u1ff7 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03b1\u1f35\u03bc\u03b1\u03c4\u03b9 in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, \u201cJesus As the Mercy Seat: The Semantics and Theology of Paul\u2019s Use of Hilasterion in Romans 3:25\u201d (Ph.D. diss., University of Cambridge, 1999)."}, {"pk": 2852720, "translation": "NET", "book": 45, "chapter": 3, "verse": 26, "text": "This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus\u2019 faithfulness.", "comment": "tn The words \u201cThis was\u201d have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201ctoward a demonstration,\u201d repeating and expanding the purpose of God\u2019s action in v. 25a.
tn Or \u201crighteous.\u201d
tn Or \u201cof the one who has faith in Jesus.\u201d See note on \u201cfaithfulness of Jesus Christ\u201d in v. 22 for the rationale behind the translation \u201cJesus\u2019 faithfulness.\u201d"}, {"pk": 2852721, "translation": "NET", "book": 45, "chapter": 3, "verse": 27, "text": "Where, then, is boasting? It is excluded! By what principle? Of works? No, but by the principle of faith!", "comment": "tn Although a number of interpreters understand the \u201cboasting\u201d here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, \u201c\u2018The Works of the Law\u2019 in the Epistle to the Romans,\u201d JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.
tn Grk \u201cBy what sort of law?\u201d"}, {"pk": 2852722, "translation": "NET", "book": 45, "chapter": 3, "verse": 28, "text": "For we consider that a person is declared righteous by faith apart from the works of the law.", "comment": "tn See the note on the phrase \u201cworks of the law\u201d in Rom 3:20.
tn Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 4.a.\u03b3)."}, {"pk": 2852723, "translation": "NET", "book": 45, "chapter": 3, "verse": 29, "text": "Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!"}, {"pk": 2852724, "translation": "NET", "book": 45, "chapter": 3, "verse": 30, "text": "Since God is one, he will justify the circumcised by faith and the uncircumcised through faith.", "comment": "tn Grk \u201cbut if indeed God is one.\u201d"}, {"pk": 2852725, "translation": "NET", "book": 45, "chapter": 3, "verse": 31, "text": "Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.", "comment": "tn Grk \u201cbut\u201d (Greek \u1f00\u03bb\u03bb\u03ac, alla).
tn Grk \u201crender inoperative.\u201d"}, {"pk": 2852726, "translation": "NET", "book": 45, "chapter": 4, "verse": 1, "text": "What then shall we say that Abraham, our ancestor according to the flesh, has discovered regarding this matter?", "comment": "tn Or \u201caccording to natural descent\u201d (BDAG 916 s.v. \u03c3\u03ac\u03c1\u03be 4).
tn Grk \u201chas found?\u201d"}, {"pk": 2852727, "translation": "NET", "book": 45, "chapter": 4, "verse": 2, "text": "For if Abraham was declared righteous by the works of the law, he has something to boast about \u2014 but not before God.", "comment": "tn Or \u201cwas justified.\u201d"}, {"pk": 2852728, "translation": "NET", "book": 45, "chapter": 4, "verse": 3, "text": "For what does the scripture say? \u201cAbraham believed God, and it was credited to him as righteousness.\u201d", "comment": "tn The term \u03bb\u03bf\u03b3\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to \u201creckoning\u201d or \u201ccharging up a debt.\u201d See H. W. Heidland, TDNT 4:284, 290-92.
sn A quotation from Gen 15:6."}, {"pk": 2852729, "translation": "NET", "book": 45, "chapter": 4, "verse": 4, "text": "Now to the one who works, his pay is not credited due to grace but due to obligation.", "comment": "tn Grk \u201cnot according to grace but according to obligation.\u201d"}, {"pk": 2852730, "translation": "NET", "book": 45, "chapter": 4, "verse": 5, "text": "But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.", "comment": "tn Or \u201cwho justifies the ungodly.\u201d"}, {"pk": 2852731, "translation": "NET", "book": 45, "chapter": 4, "verse": 6, "text": "So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:"}, {"pk": 2852732, "translation": "NET", "book": 45, "chapter": 4, "verse": 7, "text": "\u201cBlessed are those whose lawless deeds are forgiven, and whose sins are covered; ", "comment": "tn Or \u201cHappy.\u201d"}, {"pk": 2852733, "translation": "NET", "book": 45, "chapter": 4, "verse": 8, "text": "blessed is the one against whom the Lord will never count sin.\u201d", "comment": "tn The word for \u201cman\u201d or \u201cindividual\u201d here is \u1f00\u03bd\u1f75\u03c1 (anhr), which often means \u201cmale\u201d or \u201cman (as opposed to woman).\u201d However, as BDAG 79 s.v. 2 says, here it is \u201cequivalent to \u03c4\u1f76\u03c2 someone, a person.\u201d
tn The verb translated \u201ccount\u201d here is \u03bb\u03bf\u03b3\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 (logizomai). It occurs eight times in Rom 4:1\u201312, including here, each time with the sense of \u201cplace on someone\u2019s account.\u201d By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb \u201ccredit\u201d because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb \u201ccredit\u201d was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.
sn A quotation from Ps 32:1\u20132."}, {"pk": 2852734, "translation": "NET", "book": 45, "chapter": 4, "verse": 9, "text": "Is this blessedness then for the circumcision or also for the uncircumcision? For we say, \u201cfaith was credited to Abraham as righteousness.\u201d", "comment": "tn Grk \u201cupon.\u201d
tn Grk \u201cupon.\u201d
sn See the note on \u201ccircumcision\u201d in 2:25.
sn A quotation from Gen 15:6.
tn Or \u201chappiness.\u201d"}, {"pk": 2852735, "translation": "NET", "book": 45, "chapter": 4, "verse": 10, "text": "How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!"}, {"pk": 2852736, "translation": "NET", "book": 45, "chapter": 4, "verse": 11, "text": "And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, so that he would become the father of all those who believe but have never been circumcised, that they too could have righteousness credited to them.", "comment": "tn Grk \u201cof the faith, the one [existing] in uncircumcision.\u201d
tn Grk \u201cthat he might be,\u201d giving the purpose of v. 11a.
tn Grk \u201cthrough uncircumcision.\u201d"}, {"pk": 2852737, "translation": "NET", "book": 45, "chapter": 4, "verse": 12, "text": "And he is also the father of the circumcised, who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised.", "comment": "tn Grk \u201cthe father of circumcision.\u201d
tn Grk \u201cthe \u2018in-uncircumcision faith\u2019 of our father Abraham.\u201d"}, {"pk": 2852738, "translation": "NET", "book": 45, "chapter": 4, "verse": 13, "text": "For the promise to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.", "comment": "sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1\u20138 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15\u201317), and his becoming the vehicle of blessing to all people (Gen 12:13)."}, {"pk": 2852739, "translation": "NET", "book": 45, "chapter": 4, "verse": 14, "text": "For if they become heirs by the law, faith is empty and the promise is nullified.", "comment": "tn Grk \u201crendered inoperative.\u201d"}, {"pk": 2852740, "translation": "NET", "book": 45, "chapter": 4, "verse": 15, "text": "For the law brings wrath, because where there is no law there is no transgression either.", "comment": "tn Or \u201cviolation.\u201d"}, {"pk": 2852741, "translation": "NET", "book": 45, "chapter": 4, "verse": 16, "text": "For this reason it is by faith so that it may be by grace, with the result that the promise may be certain to all the descendants \u2014 not only to those who are under the law, but also to those who have the faith of Abraham, who is the father of us all", "comment": "tn Grk \u201cthose who are of the faith of Abraham.\u201d
tn Grk \u201cthat it might be according to grace.\u201d"}, {"pk": 2852742, "translation": "NET", "book": 45, "chapter": 4, "verse": 17, "text": "(as it is written, \u201cI have made you the father of many nations\u201d). He is our father in the presence of God whom he believed \u2014 the God who makes the dead alive and summons the things that do not yet exist as though they already do.", "comment": "tn \u201cThe God\u201d is not in the Greek text but is supplied for clarity.
tn Or \u201ccalls into existence the things that do not exist.\u201d The translation of \u1f61\u03c2 \u1f44\u03bd\u03c4\u03b1 (Jw\" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of \u1f61\u03c2 plus participle to indicate result (though for the telic idea with \u1f61\u03c2 plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: \u201cthis interpretation fits the immediate context better than a reference to God\u2019s creative power, for it explains the assurance with which God can speak of the \u2018many nations\u2019 that will be descended from Abraham\u201d (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by \u1f61\u03c2 plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).
tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul\u2019s argument.
tn The words \u201cHe is our father\u201d are not in the Greek text but are supplied to show that they resume Paul\u2019s argument from 16b. (It is also possible to supply \u201cAbraham had faith\u201d here [so REB], taking the relative clause [\u201cwho is the father of us all\u201d] as part of the parenthesis, and making the connection back to \u201cthe faith of Abraham,\u201d but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)"}, {"pk": 2852743, "translation": "NET", "book": 45, "chapter": 4, "verse": 18, "text": "Against hope Abraham believed in hope with the result that he became the father of many nations according to the pronouncement, \u201cso will your descendants be.\u201d", "comment": "tn Grk \u201caccording to that which had been spoken.\u201d
tn Grk \u201cwho against hope believed,\u201d referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn A quotation from Gen 17:5.
sn A quotation from Gen 15:5.
tn Grk \u201che\u201d; the referent (Abraham) has been specified in the translation for clarity."}, {"pk": 2852744, "translation": "NET", "book": 45, "chapter": 4, "verse": 19, "text": "Without being weak in faith, he considered his own body as dead (because he was about one hundred years old) and the deadness of Sarah\u2019s womb.", "comment": "tc Most mss (D F G \u03a8 33 1881 \u00cf it) read \u201che did not consider\u201d by including the negative particle (\u03bf\u1f50, ou), but others (\u05d0 A B C 6 81 365 1506 1739 pc co) lack \u03bf\u1f50. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But \u201chere Paul does not wish to imply that faith means closing one\u2019s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration\u201d (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.
tc \u2021 Most witnesses (\u05d0 A C D \u03a8 33 \u00cf bo) have \u1f24\u03b4\u03b7 (hdh, \u201calready\u201d) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA27 includes the word in brackets, indicating doubt as to its authenticity."}, {"pk": 2852745, "translation": "NET", "book": 45, "chapter": 4, "verse": 20, "text": "He did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God.", "comment": "tn Grk \u201cAnd he.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03b4\u03ad (de) has not been translated here."}, {"pk": 2852746, "translation": "NET", "book": 45, "chapter": 4, "verse": 21, "text": "He was fully convinced that what God promised he was also able to do.", "comment": "tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Grk \u201cand being.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2852747, "translation": "NET", "book": 45, "chapter": 4, "verse": 22, "text": "So indeed it was credited to Abraham as righteousness.", "comment": "tn Grk \u201chim\u201d; the referent (Abraham) has been specified in the translation for clarity."}, {"pk": 2852748, "translation": "NET", "book": 45, "chapter": 4, "verse": 23, "text": "But the statement it was credited to him was not written only for Abraham\u2019s sake,", "comment": "tn Grk \u201chis\u201d; the referent (Abraham) has been specified in the translation for clarity.
tn A quotation from Gen 15:6."}, {"pk": 2852749, "translation": "NET", "book": 45, "chapter": 4, "verse": 24, "text": "but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead."}, {"pk": 2852750, "translation": "NET", "book": 45, "chapter": 4, "verse": 25, "text": "He was given over because of our transgressions and was raised for the sake of our justification.", "comment": "tn Or \u201chanded over.\u201d sn The verb translated given over (\u03c0\u03b1\u03c1\u03b1\u03b4\u03af\u03b4\u03c9\u03bc\u03b9, paradidwmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).
sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: \u201c(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.
tn Grk \u201cbecause of.\u201d However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second \u03b4\u03b9\u03ac (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both \u03b4\u03b9\u03ac phrases provide (\u201cgiven over because of our transgressions\u2026raised because of our justification\u201d). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.
tn Grk \u201cwho,\u201d referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2852751, "translation": "NET", "book": 45, "chapter": 5, "verse": 1, "text": "Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ,", "comment": "tc A number of important witnesses have the subjunctive \u1f14\u03c7\u03c9\u03bc\u03b5\u03bd (ecwmen, \u201clet us have\u201d) instead of \u1f14\u03c7\u03bf\u03bc\u03b5\u03bd (ecomen, \u201cwe have\u201d) in v. 1. Included in the subjunctive\u2019s support are \u05d0* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: \u05d01 B2 F G P \u03a8 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the \u201cA\u201d rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, \u05d01 might be given equal value with \u05d0*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably \u05d01 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original \u2013 just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the \u201cindicatives of the faith.\u201d There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, \u201cit would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them\u201d (Romans [ICC], 1:257). (5) The notion that \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03bd \u1f14\u03c7\u03c9\u03bc\u03b5\u03bd (eirhnhn ecwmen) can even naturally mean \u201cenjoy peace\u201d is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, \u1f14\u03c7\u03bf\u03bc\u03b5\u03bd appears to be the authentic reading.
sn Many interpreters see Rom 5:1 as beginning the second major division of the letter."}, {"pk": 2852752, "translation": "NET", "book": 45, "chapter": 5, "verse": 2, "text": "through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God\u2019s glory.", "comment": "tn Or \u201cexult, boast.\u201d"}, {"pk": 2852753, "translation": "NET", "book": 45, "chapter": 5, "verse": 3, "text": "Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance,", "comment": "tn Here \u03b4\u03ad (de) has not been translated because of differences between Greek and English style."}, {"pk": 2852754, "translation": "NET", "book": 45, "chapter": 5, "verse": 4, "text": "and endurance, character, and character, hope."}, {"pk": 2852755, "translation": "NET", "book": 45, "chapter": 5, "verse": 5, "text": "And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.", "comment": "sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28\u201329.
tn The phrase \u1f21 \u1f00\u03b3\u03ac\u03c0\u03b7 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (Jh agaph tou qeou, \u201cthe love of God\u201d) could be interpreted as either an objective genitive (\u201cour love for God\u201d), subjective genitive (\u201cGod\u2019s love for us\u201d), or both (M. Zerwick\u2019s \u201cgeneral\u201d genitive [Biblical Greek, \u00a7\u00a736-39]; D. B. Wallace\u2019s \u201cplenary\u201d genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers\u2019 love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: \u201cThe love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us\u201d (ExSyn 121)."}, {"pk": 2852756, "translation": "NET", "book": 45, "chapter": 5, "verse": 6, "text": "For while we were still helpless, at the right time Christ died for the ungodly."}, {"pk": 2852757, "translation": "NET", "book": 45, "chapter": 5, "verse": 7, "text": "(For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)", "comment": "sn Verse 7 forms something of a parenthetical comment in Paul\u2019s argument."}, {"pk": 2852758, "translation": "NET", "book": 45, "chapter": 5, "verse": 8, "text": "But God demonstrates his own love for us, in that while we were still sinners, Christ died for us."}, {"pk": 2852759, "translation": "NET", "book": 45, "chapter": 5, "verse": 9, "text": "Much more then, because we have now been declared righteous by his blood, we will be saved through him from God\u2019s wrath.", "comment": "tn Grk \u201chaving now been declared righteous.\u201d The participle \u03b4\u03b9\u03ba\u03b1\u03b9\u03c9\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 (dikaiwqente\") has been translated as a causal adverbial participle.
tn Grk \u201cthe wrath,\u201d referring to God\u2019s wrath as v. 10 shows.
tn Or, according to BDF \u00a7219.3, \u201cat the price of his blood.\u201d"}, {"pk": 2852760, "translation": "NET", "book": 45, "chapter": 5, "verse": 10, "text": "For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?"}, {"pk": 2852761, "translation": "NET", "book": 45, "chapter": 5, "verse": 11, "text": "Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation.", "comment": "tn Or \u201cexult, boast.\u201d
tn Here \u03b4\u03ad (de) has not been translated because of differences between Greek and English style."}, {"pk": 2852762, "translation": "NET", "book": 45, "chapter": 5, "verse": 12, "text": "So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned \u2014", "comment": "tn The translation of the phrase \u1f10\u03c6\u1fbf \u1fa7 (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, \u201cOn Some of the Problems in the Interpretation of Romans 5.12,\u201d SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, \u201cdeath spread to all people in whom [Adam] all sinned.\u201d (2) The phrase can be taken with consecutive (resultative) force, meaning \u201cdeath spread to all people with the result that all sinned.\u201d (3) Others take the phrase as causal in force: \u201cdeath spread to all people because all sinned.\u201d
tn Here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5\u03c2 (anqrwpou\") has been translated as a generic (\u201cpeople\u201d) since both men and women are clearly intended in this context."}, {"pk": 2852763, "translation": "NET", "book": 45, "chapter": 5, "verse": 13, "text": "for before the law was given, sin was in the world, but there is no accounting for sin when there is no law.", "comment": "tn Grk \u201cfor before the law.\u201d
tn Or \u201csin is not reckoned.\u201d"}, {"pk": 2852764, "translation": "NET", "book": 45, "chapter": 5, "verse": 14, "text": "Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed.", "comment": "tn Or \u201cpattern.\u201d
tn Or \u201cdisobeyed\u201d; Grk \u201cin the likeness of Adam\u2019s transgression.\u201d"}, {"pk": 2852765, "translation": "NET", "book": 45, "chapter": 5, "verse": 15, "text": "But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!", "comment": "sn Here the one man refers to Adam (cf. 5:14).
tn Grk \u201cbut not as the transgression, so also [is] the gracious gift.\u201d"}, {"pk": 2852766, "translation": "NET", "book": 45, "chapter": 5, "verse": 16, "text": "And the gift is not like the one who sinned. For judgment, resulting from the one transgression, led to condemnation, but the gracious gift from the many failures led to justification.", "comment": "tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
tn Or \u201cfalls, trespasses,\u201d the same word used in vv. 15, 17, 18, 20.
tn Grk \u201cand not as through the one who sinned [is] the gift.\u201d
tn The word \u201ctransgression\u201d is not in the Greek text at this point, but has been supplied for clarity."}, {"pk": 2852767, "translation": "NET", "book": 45, "chapter": 5, "verse": 17, "text": "For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!", "comment": "sn Here the one man refers to Adam (cf. 5:14)."}, {"pk": 2852768, "translation": "NET", "book": 45, "chapter": 5, "verse": 18, "text": "Consequently, just as condemnation for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people.", "comment": "tn Grk \u201crighteousness of life.\u201d
sn One transgression refers to the sin of Adam in Gen 3:1\u201324.
tn Here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5\u03c2 (anqrwpou\") has been translated as a generic (\u201cpeople\u201d) since both men and women are clearly intended in this context.
tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like \u201ccame through one transgression,\u201d \u201cresulted from one transgression,\u201d etc.
tn There is a double connective here that cannot be easily preserved in English: \u201cconsequently therefore,\u201d emphasizing the conclusion of what he has been arguing.
tn Grk \u201c[it is] unto condemnation for all people.\u201d
sn The one righteous act refers to Jesus\u2019 death on the cross."}, {"pk": 2852769, "translation": "NET", "book": 45, "chapter": 5, "verse": 19, "text": "For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.", "comment": "tn Grk \u201cthe many.\u201d
tn Grk \u201cthe many.\u201d
sn One man refers here to Jesus Christ.
sn Here the one man refers to Adam (cf. 5:14)."}, {"pk": 2852770, "translation": "NET", "book": 45, "chapter": 5, "verse": 20, "text": "Now the law came in so that the transgression may increase, but where sin increased, grace multiplied all the more,", "comment": "tn Grk \u201cslipped in.\u201d
tn Or \u201ctrespass.\u201d"}, {"pk": 2852771, "translation": "NET", "book": 45, "chapter": 5, "verse": 21, "text": "so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord."}, {"pk": 2852772, "translation": "NET", "book": 45, "chapter": 6, "verse": 1, "text": "What shall we say then? Are we to remain in sin so that grace may increase?"}, {"pk": 2852773, "translation": "NET", "book": 45, "chapter": 6, "verse": 2, "text": "Absolutely not! How can we who died to sin still live in it?"}, {"pk": 2852774, "translation": "NET", "book": 45, "chapter": 6, "verse": 3, "text": "Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?"}, {"pk": 2852775, "translation": "NET", "book": 45, "chapter": 6, "verse": 4, "text": "Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.", "comment": "tn Grk \u201cmay walk in newness of life,\u201d in which \u03b6\u03c9\u1fc6\u03c2 (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example)."}, {"pk": 2852776, "translation": "NET", "book": 45, "chapter": 6, "verse": 5, "text": "For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.", "comment": "tn Grk \u201cwe will certainly also of his resurrection.\u201d"}, {"pk": 2852777, "translation": "NET", "book": 45, "chapter": 6, "verse": 6, "text": "We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.", "comment": "tn Grk \u201cknowing this, that.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cmay be rendered ineffective, inoperative,\u201d or possibly \u201cmay be destroyed.\u201d The term \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03ad\u03c9 (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7)."}, {"pk": 2852778, "translation": "NET", "book": 45, "chapter": 6, "verse": 7, "text": "(For someone who has died has been freed from sin.)", "comment": "sn Verse 7 forms something of a parenthetical comment in Paul\u2019s argument."}, {"pk": 2852779, "translation": "NET", "book": 45, "chapter": 6, "verse": 8, "text": "Now if we died with Christ, we believe that we will also live with him."}, {"pk": 2852780, "translation": "NET", "book": 45, "chapter": 6, "verse": 9, "text": "We know that since Christ has been raised from the dead, he is never going to die again; death no longer has mastery over him.", "comment": "tn Grk \u201cknowing.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example)."}, {"pk": 2852781, "translation": "NET", "book": 45, "chapter": 6, "verse": 10, "text": "For the death he died, he died to sin once for all, but the life he lives, he lives to God."}, {"pk": 2852782, "translation": "NET", "book": 45, "chapter": 6, "verse": 11, "text": "So you too consider yourselves dead to sin, but alive to God in Christ Jesus.", "comment": "tc \u2021 Some Alexandrian and Byzantine mss (\u00cc94vid \u05d0* B C 81 365 1506 1739 1881 pc) have the infinitive \u201cto be\u201d (\u03b5\u1f36\u03bd\u03b1\u03b9, einai) following \u201cyourselves\u201d. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (\u00cc46vid A D*,c F G 33vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA27 includes the infinitive in brackets, indicating doubt as to its authenticity.
tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English."}, {"pk": 2852783, "translation": "NET", "book": 45, "chapter": 6, "verse": 12, "text": "Therefore do not let sin reign in your mortal body so that you obey its desires,"}, {"pk": 2852784, "translation": "NET", "book": 45, "chapter": 6, "verse": 13, "text": "and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness.", "comment": "tn Or \u201cwickedness, injustice.\u201d
tn Or \u201cweapons, tools.\u201d
tn Or \u201cweapons, tools.\u201d"}, {"pk": 2852785, "translation": "NET", "book": 45, "chapter": 6, "verse": 14, "text": "For sin will have no mastery over you, because you are not under law but under grace."}, {"pk": 2852786, "translation": "NET", "book": 45, "chapter": 6, "verse": 15, "text": "What then? Shall we sin because we are not under law but under grace? Absolutely not!"}, {"pk": 2852787, "translation": "NET", "book": 45, "chapter": 6, "verse": 16, "text": "Do you not know that if you present yourselves as obedient slaves, you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness?", "comment": "tn Grk \u201cto whom you present yourselves.\u201d
tn Grk \u201ceither of sin unto death, or obedience unto righteousness.\u201d
tn Grk \u201cas slaves for obedience.\u201d See the note on the word \u201cslave\u201d in 1:1."}, {"pk": 2852788, "translation": "NET", "book": 45, "chapter": 6, "verse": 17, "text": "But thanks be to God that though you were slaves to sin, you obeyed from the heart that pattern of teaching you were entrusted to,", "comment": "tn Grk \u201cyou were slaves of sin but you obeyed.\u201d
tn Or \u201ctype, form.\u201d"}, {"pk": 2852789, "translation": "NET", "book": 45, "chapter": 6, "verse": 18, "text": "and having been freed from sin, you became enslaved to righteousness."}, {"pk": 2852790, "translation": "NET", "book": 45, "chapter": 6, "verse": 19, "text": "(I am speaking in human terms because of the weakness of your flesh.) For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.", "comment": "tn Or \u201cbecause of your natural limitations\u201d (NRSV). sn Verse 19 forms something of a parenthetical comment in Paul\u2019s argument."}, {"pk": 2852791, "translation": "NET", "book": 45, "chapter": 6, "verse": 20, "text": "For when you were slaves of sin, you were free with regard to righteousness."}, {"pk": 2852792, "translation": "NET", "book": 45, "chapter": 6, "verse": 21, "text": "So what benefit did you then reap from those things that you are now ashamed of? For the end of those things is death.", "comment": "tn Grk \u201cfruit.\u201d
tn Grk \u201chave,\u201d in a tense emphasizing their customary condition in the past."}, {"pk": 2852793, "translation": "NET", "book": 45, "chapter": 6, "verse": 22, "text": "But now, freed from sin and enslaved to God, you have your benefit leading to sanctification, and the end is eternal life.", "comment": "tn The two aorist participles translated \u201cfreed\u201d and \u201censlaved\u201d are causal in force; their full force is something like \u201cBut now, since you have become freed from sin and since you have become enslaved to God\u2026.\u201d
tn Grk \u201cfruit.\u201d"}, {"pk": 2852794, "translation": "NET", "book": 45, "chapter": 6, "verse": 23, "text": "For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.", "comment": "tn A figurative extension of \u1f40\u03c8\u1f7d\u03bd\u03b9\u03bf\u03bd (oywnion), which refers to a soldier\u2019s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation \u201cpayoff\u201d captures this thought. See also L&N 89.42."}, {"pk": 2852795, "translation": "NET", "book": 45, "chapter": 7, "verse": 1, "text": "Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives?", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13.
sn Here person refers to a human being."}, {"pk": 2852796, "translation": "NET", "book": 45, "chapter": 7, "verse": 2, "text": "For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage.", "comment": "tn Grk \u201cthe,\u201d with the article used as a possessive pronoun (ExSyn 215).
tn Grk \u201chusband.\u201dsn Paul\u2019s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit."}, {"pk": 2852797, "translation": "NET", "book": 45, "chapter": 7, "verse": 3, "text": "So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.", "comment": "tn There is a double connective here that cannot be easily preserved in English: \u201cconsequently therefore,\u201d emphasizing the conclusion of what he has been arguing.
tn Grk \u201cthe,\u201d with the article used as a possessive pronoun (ExSyn 215)."}, {"pk": 2852798, "translation": "NET", "book": 45, "chapter": 7, "verse": 4, "text": "So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13.
tn Grk \u201cthat we might bear fruit to God.\u201d"}, {"pk": 2852799, "translation": "NET", "book": 45, "chapter": 7, "verse": 5, "text": "For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.", "comment": "tn Or \u201csinful passions.\u201d
tn That is, before we were in Christ.
tn Grk \u201cour members\u201d; the words \u201cof our body\u201d have been supplied to clarify the meaning."}, {"pk": 2852800, "translation": "NET", "book": 45, "chapter": 7, "verse": 6, "text": "But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.", "comment": "tn Grk \u201chaving died.\u201d The participle \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u03cc\u03bd\u03c4\u03b5\u03c2 (apoqanonte\") has been translated as a causal adverbial participle.
tn Grk \u201cin the newness of the Spirit and not in the oldness of the letter.\u201d"}, {"pk": 2852801, "translation": "NET", "book": 45, "chapter": 7, "verse": 7, "text": "What shall we say then? Is the law sin? Absolutely not! Certainly, I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, \u201cDo not covet.\u201d", "comment": "sn A quotation from Exod 20:17 and Deut 5:21.
sn Romans 7:7\u201325. There has been an enormous debate over the significance of the first person singular pronouns (\u201cI\u201d) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. K\u00fcmmel, R\u00f6mer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7\u201325. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4\u20136, 9).
tn Grk \u201cI would not have known covetousness.\u201d"}, {"pk": 2852802, "translation": "NET", "book": 45, "chapter": 7, "verse": 8, "text": "But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. For apart from the law, sin is dead.", "comment": "tn Or \u201ccovetousness.\u201d"}, {"pk": 2852803, "translation": "NET", "book": 45, "chapter": 7, "verse": 9, "text": "And I was once alive apart from the law, but with the coming of the commandment sin became alive"}, {"pk": 2852804, "translation": "NET", "book": 45, "chapter": 7, "verse": 10, "text": "and I died. So I found that the very commandment that was intended to bring life brought death!", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cSo\u201d to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with \u201cand,\u201d but English style generally does not.
tn Grk \u201cand there was found in/for me the commandment which was for life \u2013 this was for death.\u201d"}, {"pk": 2852805, "translation": "NET", "book": 45, "chapter": 7, "verse": 11, "text": "For sin, seizing the opportunity through the commandment, deceived me and through it I died.", "comment": "tn Or \u201cand through it killed me.\u201d"}, {"pk": 2852806, "translation": "NET", "book": 45, "chapter": 7, "verse": 12, "text": "So then, the law is holy, and the commandment is holy, righteous, and good."}, {"pk": 2852807, "translation": "NET", "book": 45, "chapter": 7, "verse": 13, "text": "Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful."}, {"pk": 2852808, "translation": "NET", "book": 45, "chapter": 7, "verse": 14, "text": "For we know that the law is spiritual \u2014 but I am unspiritual, sold into slavery to sin.", "comment": "tn Grk \u201cunder sin.\u201d"}, {"pk": 2852809, "translation": "NET", "book": 45, "chapter": 7, "verse": 15, "text": "For I don\u2019t understand what I am doing. For I do not do what I want \u2014 instead, I do what I hate.", "comment": "tn Grk \u201cbut what I hate, this I do.\u201d"}, {"pk": 2852810, "translation": "NET", "book": 45, "chapter": 7, "verse": 16, "text": "But if I do what I don\u2019t want, I agree that the law is good.", "comment": "tn Grk \u201cI agree with the law that it is good.\u201d"}, {"pk": 2852811, "translation": "NET", "book": 45, "chapter": 7, "verse": 17, "text": "But now it is no longer me doing it, but sin that lives in me."}, {"pk": 2852812, "translation": "NET", "book": 45, "chapter": 7, "verse": 18, "text": "For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it.", "comment": "tn Grk \u201cFor to wish is present in/with me, but not to do it.\u201d"}, {"pk": 2852813, "translation": "NET", "book": 45, "chapter": 7, "verse": 19, "text": "For I do not do the good I want, but I do the very evil I do not want!"}, {"pk": 2852814, "translation": "NET", "book": 45, "chapter": 7, "verse": 20, "text": "Now if I do what I do not want, it is no longer me doing it but sin that lives in me."}, {"pk": 2852815, "translation": "NET", "book": 45, "chapter": 7, "verse": 21, "text": "So, I find the law that when I want to do good, evil is present with me."}, {"pk": 2852816, "translation": "NET", "book": 45, "chapter": 7, "verse": 22, "text": "For I delight in the law of God in my inner being."}, {"pk": 2852817, "translation": "NET", "book": 45, "chapter": 7, "verse": 23, "text": "But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members."}, {"pk": 2852818, "translation": "NET", "book": 45, "chapter": 7, "verse": 24, "text": "Wretched man that I am! Who will rescue me from this body of death?"}, {"pk": 2852819, "translation": "NET", "book": 45, "chapter": 7, "verse": 25, "text": "Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.", "comment": "tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
tc \u2021 Most mss (\u05d0* A 1739 1881 \u00cf sy) read \u201cI give thanks to God\u201d rather than \u201cNow thanks be to God\u201d (\u05d01 [B] \u03a8 33 81 104 365 1506 pc), the reading of NA27. The reading with the verb (\u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u1ff6 \u03c4\u1ff7 \u03b8\u03b5\u1ff7, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction \u03b4\u03ad (de, \u201cnow\u201d) is included in some mss as well (\u05d01 \u03a8 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of \u03b4\u03ad is both excellent and widespread (\u05d0* A B D 1739 1881 \u00cf lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.
tn There is a double connective here that cannot be easily preserved in English: \u201cconsequently therefore,\u201d emphasizing the conclusion of what he has been arguing.
tn The words \u201cI serve\u201d have been repeated here for clarity."}, {"pk": 2852820, "translation": "NET", "book": 45, "chapter": 8, "verse": 1, "text": "There is therefore now no condemnation for those who are in Christ Jesus.", "comment": "tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (\u05d0* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 \u03a8 81 365 629 pc vg) added the words \u03bc\u1f74 \u03ba\u03b1\u03c4\u1f70 \u03c3\u03ac\u03c1\u03ba\u03b1 \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03bf\u1fe6\u03c3\u03b9\u03bd (mh kata sarka peripatousin, \u201cwho do not walk according to the flesh\u201d), while even later ones (\u05d02 D2 33vid \u00cf) added \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u03c4\u1f70 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (alla kata pneuma, \u201cbut [who do walk] according to the Spirit\u201d). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul\u2019s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in \u00cf."}, {"pk": 2852821, "translation": "NET", "book": 45, "chapter": 8, "verse": 2, "text": "For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.", "comment": "tn Grk \u201cfor the law of the Spirit of life.\u201d
tc Most mss read the first person singular pronoun \u03bc\u03b5 (me) here (A D 1739c 1881 \u00cf lat sa). The second person singular pronoun \u03c3\u03b5 (se) is superior because of external support (\u05d0 B {F which reads \u03c3\u03b1\u03b9} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (\u1f20\u03bb\u03b5\u03c5\u03b8\u03ad\u03c1\u03c9\u03c3\u03b5\u03bd, hleuqerwsen; \u201chas set free\u201d). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb."}, {"pk": 2852822, "translation": "NET", "book": 45, "chapter": 8, "verse": 3, "text": "For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,", "comment": "tn Grk \u201cin that.\u201d"}, {"pk": 2852823, "translation": "NET", "book": 45, "chapter": 8, "verse": 4, "text": "so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit."}, {"pk": 2852824, "translation": "NET", "book": 45, "chapter": 8, "verse": 5, "text": "For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.", "comment": "tn Grk \u201cthink on\u201d or \u201care intent on\u201d (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like \u201cset their mind on\u201d could be misunderstood by the typical English reader to refer exclusively to preoccupation."}, {"pk": 2852825, "translation": "NET", "book": 45, "chapter": 8, "verse": 6, "text": "For the outlook of the flesh is death, but the outlook of the Spirit is life and peace,", "comment": "tn Or \u201cmindset,\u201d \u201cway of thinking\u201d (twice in this verse and once in v. 7). The Greek term \u03c6\u03c1\u03cc\u03bd\u03b7\u03bc\u03b1 does not refer to one\u2019s mind, but to one\u2019s outlook or mindset."}, {"pk": 2852826, "translation": "NET", "book": 45, "chapter": 8, "verse": 7, "text": "because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so."}, {"pk": 2852827, "translation": "NET", "book": 45, "chapter": 8, "verse": 8, "text": "Those who are in the flesh cannot please God."}, {"pk": 2852828, "translation": "NET", "book": 45, "chapter": 8, "verse": 9, "text": "You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.", "comment": "tn Or \u201care not controlled by the flesh but by the Spirit.\u201d"}, {"pk": 2852829, "translation": "NET", "book": 45, "chapter": 8, "verse": 10, "text": "But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.", "comment": "tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
tn Or \u201clife-giving.\u201d Grk \u201cthe Spirit is life.\u201d"}, {"pk": 2852830, "translation": "NET", "book": 45, "chapter": 8, "verse": 11, "text": "Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.", "comment": "sn The one who raised Jesus from the dead refers to God (also in the following clause).
tc Several mss read \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (Ihsoun, \u201cJesus\u201d) after \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (Criston, \u201cChrist\u201d; \u05d0* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd. The shorter reading is more likely to be original, though, both because of external evidence (\u05d02 B D2 F G \u03a8 33 \u00cf sa) and internal evidence (scribes were much more likely to add the name \u201cJesus\u201d if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).
tc Most mss (B D F G \u03a8 33 1739 1881 \u00cf lat) have \u03b4\u03b9\u03ac (dia) followed by the accusative: \u201cbecause of his Spirit who lives in you.\u201d The genitive \u201cthrough his Spirit\u201d is supported by \u05d0 A C(*) 81 104 1505 1506 al, and is slightly preferred."}, {"pk": 2852831, "translation": "NET", "book": 45, "chapter": 8, "verse": 12, "text": "So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh", "comment": "tn There is a double connective here that cannot be easily preserved in English: \u201cconsequently therefore,\u201d emphasizing the conclusion of what he has been arguing.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13."}, {"pk": 2852832, "translation": "NET", "book": 45, "chapter": 8, "verse": 13, "text": "(for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live.", "comment": "tn Grk \u201care about to, are certainly going to.\u201d
sn This remark is parenthetical to Paul\u2019s argument."}, {"pk": 2852833, "translation": "NET", "book": 45, "chapter": 8, "verse": 14, "text": "For all who are led by the Spirit of God are the sons of God.", "comment": "tn Grk \u201cFor as many as are being led by the Spirit of God, these are.\u201d"}, {"pk": 2852834, "translation": "NET", "book": 45, "chapter": 8, "verse": 15, "text": "For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, \u201cAbba, Father.\u201d", "comment": "tn The Greek term \u03c5\u1f31\u03bf\u03b8\u03b5\u03c3\u03af\u03b1 (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, \u201ca legal t.t. of \u2018adoption\u2019 of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).\u201d
tn Grk \u201cslavery again to fear.\u201d
tn Or \u201cin that.\u201d"}, {"pk": 2852835, "translation": "NET", "book": 45, "chapter": 8, "verse": 16, "text": "The Spirit himself bears witness to our spirit that we are God\u2019s children.", "comment": "tn Or possibly \u201cwith.\u201d ExSyn 160-61, however, notes the following: \u201cAt issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God\u2019s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a \u03c3\u03cd\u03bd- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 (pneumati) should not be taken as association: (1) Grammatically, a dat. with a \u03c3\u03cd\u03bd- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though \u03c3\u03c5\u03bc\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9 (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9 (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul\u2019s argument: \u2018What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God\u2019 [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer\u2019s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one\u2019s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God\u2019s Spirit in order to gain that familial comfort.\u201d"}, {"pk": 2852836, "translation": "NET", "book": 45, "chapter": 8, "verse": 17, "text": "And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) \u2014 if indeed we suffer with him so we may also be glorified with him.", "comment": "tn Grk \u201con the one hand, heirs of God; on the other hand, fellow heirs with Christ.\u201d Some prefer to render v. 17 as follows: \u201cAnd if children, then heirs \u2013 that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.\u201d Such a translation suggests two distinct inheritances, one coming to all of God\u2019s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions \u03bc\u03ad\u03bd\u2026\u03b4\u03ad (men\u2026de, \u201con the one hand\u2026on the other hand\u201d): The construction strongly suggests that the inheritances cannot be separated since both explain \u201cthen heirs.\u201d For this reason, the preferred translation puts this explanation in parentheses."}, {"pk": 2852837, "translation": "NET", "book": 45, "chapter": 8, "verse": 18, "text": "For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us.", "comment": "tn Grk \u201care not worthy [to be compared].\u201d"}, {"pk": 2852838, "translation": "NET", "book": 45, "chapter": 8, "verse": 19, "text": "For the creation eagerly waits for the revelation of the sons of God."}, {"pk": 2852839, "translation": "NET", "book": 45, "chapter": 8, "verse": 20, "text": "For the creation was subjected to futility \u2014 not willingly but because of God who subjected it \u2014 in hope", "comment": "tn Grk \u201cbecause of the one\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2852840, "translation": "NET", "book": 45, "chapter": 8, "verse": 21, "text": "that the creation itself will also be set free from the bondage of decay into the glorious freedom of God\u2019s children."}, {"pk": 2852841, "translation": "NET", "book": 45, "chapter": 8, "verse": 22, "text": "For we know that the whole creation groans and suffers together until now."}, {"pk": 2852842, "translation": "NET", "book": 45, "chapter": 8, "verse": 23, "text": "Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies.", "comment": "tn Grk \u201cbody.\u201d
tn Or \u201cwho have the Spirit as firstfruits.\u201d The genitive \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (pneumatos) can be understood here as possessive (\u201cthe firstfruits belonging to the Spirit\u201d) although it is much more likely that this is a genitive of apposition (\u201cthe firstfruits, namely, the Spirit\u201d); cf. TEV, NLT.
tn See the note on \u201cadoption\u201d in v. 15."}, {"pk": 2852843, "translation": "NET", "book": 45, "chapter": 8, "verse": 24, "text": "For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?"}, {"pk": 2852844, "translation": "NET", "book": 45, "chapter": 8, "verse": 25, "text": "But if we hope for what we do not see, we eagerly wait for it with endurance.", "comment": "tn Or \u201cperseverance.\u201d"}, {"pk": 2852845, "translation": "NET", "book": 45, "chapter": 8, "verse": 26, "text": "In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings.", "comment": "tn Or \u201cfor we do not know what we ought to pray for.\u201d"}, {"pk": 2852846, "translation": "NET", "book": 45, "chapter": 8, "verse": 27, "text": "And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God\u2019s will.", "comment": "sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God\u2019s hand in places where he is not explicitly mentioned).
tn Grk \u201che,\u201d or \u201cit\u201d; the referent (the Spirit) has been specified in the translation for clarity."}, {"pk": 2852847, "translation": "NET", "book": 45, "chapter": 8, "verse": 28, "text": "And we know that all things work together for good for those who love God, who are called according to his purpose,", "comment": "tc \u1f41 \u03b8\u03b5\u03cc\u03c2 (Jo qeos, \u201cGod\u201d) is found after the verb \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03b5\u1fd6 (sunergei, \u201cwork\u201d) in v. 28 by \u00cc46 A B 81 sa; the shorter reading is found in \u05d0 C D F G \u03a8 33 1739 1881 \u00cf latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since \u1f41 \u03b8\u03b5\u03cc\u03c2 is textually suspect, it is better to read the text without it. This leaves two good translational options: either \u201che works all things together for good\u201d or \u201call things work together for good.\u201d In the first instance the subject is embedded in the verb and \u201cGod\u201d is clearly implied (as in v. 29). In the second instance, \u03c0\u03ac\u03bd\u03c4\u03b1 (panta) becomes the subject of an intransitive verb. In either case, \u201cWhat is expressed is a truly biblical confidence in the sovereignty of God\u201d (C. E. B. Cranfield, Romans [ICC], 1:427)."}, {"pk": 2852848, "translation": "NET", "book": 45, "chapter": 8, "verse": 29, "text": "because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.", "comment": "tn Grk \u201che\u201d; the referent (God\u2019s Son) has been specified in the translation for clarity.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13."}, {"pk": 2852849, "translation": "NET", "book": 45, "chapter": 8, "verse": 30, "text": "And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified."}, {"pk": 2852850, "translation": "NET", "book": 45, "chapter": 8, "verse": 31, "text": "What then shall we say about these things? If God is for us, who can be against us?"}, {"pk": 2852851, "translation": "NET", "book": 45, "chapter": 8, "verse": 32, "text": "Indeed, he who did not spare his own Son, but gave him up for us all \u2014 how will he not also, along with him, freely give us all things?", "comment": "tn Grk \u201c[he] who.\u201d The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: \u201cwho indeed did not spare his own Son, but gave him up for us all \u2013 How will he not also with him give us all things?\u201d"}, {"pk": 2852852, "translation": "NET", "book": 45, "chapter": 8, "verse": 33, "text": "Who will bring any charge against God\u2019s elect? It is God who justifies.", "comment": "sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (\u201cGod\u2019s elect\u201d is plural here)."}, {"pk": 2852853, "translation": "NET", "book": 45, "chapter": 8, "verse": 34, "text": "Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.", "comment": "tc \u2021 A number of significant and early witnesses, along with several others (\u00cc46vid \u05d0 A C F G L \u03a8 6 33 81 104 365 1505 al lat bo), read \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Ihsous, \u201cJesus\u201d) after \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (Cristos, \u201cChrist\u201d) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 \u00cf sa). Once \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA27 has the word in brackets, indicating doubt as to its authenticity.tn Grk \u201cwho also.\u201d"}, {"pk": 2852854, "translation": "NET", "book": 45, "chapter": 8, "verse": 35, "text": "Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?", "comment": "tn Here \u201csword\u201d is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here)."}, {"pk": 2852855, "translation": "NET", "book": 45, "chapter": 8, "verse": 36, "text": "As it is written, \u201cFor your sake we encounter death all day long; we were considered as sheep to be slaughtered.\u201d", "comment": "sn A quotation from Ps 44:22."}, {"pk": 2852856, "translation": "NET", "book": 45, "chapter": 8, "verse": 37, "text": "No, in all these things we have complete victory through him who loved us!", "comment": "tn Here the referent could be either God or Christ, but in v. 39 it is God\u2019s love that is mentioned.
tn BDAG 1034 s.v. \u1f51\u03c0\u03b5\u03c1\u03bd\u03b9\u03ba\u03ac\u03c9 states, \u201cas a heightened form of \u03bd\u03b9\u03ba\u1fb6\u03bd prevail completely \u1f51\u03c0\u03b5\u03c1\u03bd\u03b9\u03ba\u1ff6\u03bc\u03b5\u03bd we are winning a most glorious victory Ro 8:37.\u201d"}, {"pk": 2852857, "translation": "NET", "book": 45, "chapter": 8, "verse": 38, "text": "For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers,", "comment": "tn BDAG 138 s.v. \u1f00\u03c1\u03c7\u1f75 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective \u201cheavenly\u201d has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT)."}, {"pk": 2852858, "translation": "NET", "book": 45, "chapter": 8, "verse": 39, "text": "nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord."}, {"pk": 2852859, "translation": "NET", "book": 45, "chapter": 9, "verse": 1, "text": "I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit \u2014", "comment": "sn Rom 9:1\u201311:36. These three chapters are among the most difficult and disputed in Paul\u2019s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel\u2019s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. K\u00e4semann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9\u201311 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, \u201cRomans 9.6-29 \u2013 A Midrash,\u201d JSNT 22 (1984): 37-52.
tn Or \u201cmy conscience bears witness to me.\u201d"}, {"pk": 2852860, "translation": "NET", "book": 45, "chapter": 9, "verse": 2, "text": "I have great sorrow and unceasing anguish in my heart.", "comment": "tn Grk \u201cmy sorrow is great and the anguish in my heart is unceasing.\u201d"}, {"pk": 2852861, "translation": "NET", "book": 45, "chapter": 9, "verse": 3, "text": "For I could wish that I myself were accursed \u2014 cut off from Christ \u2014 for the sake of my people, my fellow countrymen,", "comment": "tn Or \u201cFor I would pray.\u201d The implied condition is \u201cif this could save my fellow Jews.\u201d
tn Grk \u201cmy kinsmen according to the flesh.\u201d
tn Grk \u201cbrothers.\u201d See BDAG 18-19 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.b."}, {"pk": 2852862, "translation": "NET", "book": 45, "chapter": 9, "verse": 4, "text": "who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises.", "comment": "tn Grk \u201cof whom.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Or \u201ccultic service.\u201d
tn The Greek term \u03c5\u1f31\u03bf\u03b8\u03b5\u03c3\u03af\u03b1 (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, \u201ca legal t.t. of \u2018adoption\u2019 of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).\u201d Although some modern translations remove the filial sense completely and render the term merely \u201cadoption\u201d (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase \u201cas sons.\u201d"}, {"pk": 2852863, "translation": "NET", "book": 45, "chapter": 9, "verse": 5, "text": "To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.", "comment": "tn Or \u201cthe Christ, who is over all, God blessed forever,\u201d or \u201cthe Messiah. God who is over all be blessed forever!\u201d or \u201cthe Messiah who is over all. God be blessed forever!\u201d The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ\u2019s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase \u1f41 \u1f62\u03bd (Jo wn, \u201cthe one who is\u201d) is most naturally taken as a phrase which modifies something in the preceding context, and Paul\u2019s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, \u201cThe Punctuation of Rom. 9:5,\u201d Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
tn Grk \u201cof whom are the fathers.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cfrom whom.\u201d Here the relative pronoun has been replaced by a personal pronoun.
tn Grk \u201caccording to the flesh.\u201d
tn Or \u201cMessiah.\u201d (Both Greek \u201cChrist\u201d and Hebrew and Aramaic \u201cMessiah\u201d mean \u201cone who has been anointed.\u201d)"}, {"pk": 2852864, "translation": "NET", "book": 45, "chapter": 9, "verse": 6, "text": "It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel,", "comment": "tn Grk \u201cFor not all those who are from Israel are Israel.\u201d"}, {"pk": 2852865, "translation": "NET", "book": 45, "chapter": 9, "verse": 7, "text": "nor are all the children Abraham\u2019s true descendants; rather \u201cthrough Isaac will your descendants be counted.\u201d", "comment": "tn Grk \u201cbe called.\u201d The emphasis here is upon God\u2019s divine sovereignty in choosing Isaac as the child through whom Abraham\u2019s lineage would be counted as opposed to Ishmael.sn A quotation from Gen 21:12."}, {"pk": 2852866, "translation": "NET", "book": 45, "chapter": 9, "verse": 8, "text": "This means it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.", "comment": "tn Grk \u201cThat is,\u201d or \u201cThat is to say.\u201d
tn Because it forms the counterpoint to \u201cthe children of promise\u201d the expression \u201cchildren of the flesh\u201d has been retained in the translation.sn The expression the children of the flesh refers to the natural offspring."}, {"pk": 2852867, "translation": "NET", "book": 45, "chapter": 9, "verse": 9, "text": "For this is what the promise declared: \u201cAbout a year from now I will return and Sarah will have a son.\u201d", "comment": "tn Grk \u201cAbout this time I will return.\u201d Since this refers to the time when the promised child would be born, it would be approximately a year later.
sn A quotation from Gen 18:10, 14.
tn Grk \u201cFor this is the word of promise.\u201d"}, {"pk": 2852868, "translation": "NET", "book": 45, "chapter": 9, "verse": 10, "text": "Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac \u2014", "comment": "tn Or possibly \u201cby one act of sexual intercourse.\u201d See D. Moo, Romans (NICNT), 579."}, {"pk": 2852869, "translation": "NET", "book": 45, "chapter": 9, "verse": 11, "text": "even before they were born or had done anything good or bad (so that God\u2019s purpose in election would stand, not by works but by his calling) \u2014", "comment": "tn Grk \u201cGod\u2019s purpose according to election.\u201d
tn Grk \u201cby the one who calls.\u201d sn The entire clause is something of a parenthetical remark.
tn Or \u201cnot based on works but based on\u2026\u201d"}, {"pk": 2852870, "translation": "NET", "book": 45, "chapter": 9, "verse": 12, "text": "it was said to her, \u201cThe older will serve the younger,\u201d", "comment": "sn A quotation from Gen 25:23.
sn Many translations place this verse division before the phrase \u201cnot by works but by his calling\u201d (NA27/UBS4, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement."}, {"pk": 2852871, "translation": "NET", "book": 45, "chapter": 9, "verse": 13, "text": "just as it is written: \u201cJacob I loved, but Esau I hated.\u201d", "comment": "sn A quotation from Mal 1:2\u20133."}, {"pk": 2852872, "translation": "NET", "book": 45, "chapter": 9, "verse": 14, "text": "What shall we say then? Is there injustice with God? Absolutely not!"}, {"pk": 2852873, "translation": "NET", "book": 45, "chapter": 9, "verse": 15, "text": "For he says to Moses: \u201cI will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.\u201d", "comment": "sn A quotation from Exod 33:19."}, {"pk": 2852874, "translation": "NET", "book": 45, "chapter": 9, "verse": 16, "text": "So then, it does not depend on human desire or exertion, but on God who shows mercy.", "comment": "tn Grk \u201cSo then, [it does] not [depend] on the one who desires nor on the one who runs.\u201d
sn There is a double connective here that cannot be easily preserved in English: \u201cconsequently therefore,\u201d emphasizing the conclusion of what he has been arguing."}, {"pk": 2852875, "translation": "NET", "book": 45, "chapter": 9, "verse": 17, "text": "For the scripture says to Pharaoh: \u201cFor this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.\u201d", "comment": "sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
sn A quotation from Exod 9:16."}, {"pk": 2852876, "translation": "NET", "book": 45, "chapter": 9, "verse": 18, "text": "So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.", "comment": "tn Grk \u201cSo then, he has mercy on whom he desires, and he hardens whom he desires.\u201d
sn There is a double connective here that cannot be easily preserved in English: \u201cconsequently therefore,\u201d emphasizing the conclusion of what he has been arguing.
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2852877, "translation": "NET", "book": 45, "chapter": 9, "verse": 19, "text": "You will say to me then, \u201cWhy does he still find fault? For who has ever resisted his will?\u201d"}, {"pk": 2852878, "translation": "NET", "book": 45, "chapter": 9, "verse": 20, "text": "But who indeed are you \u2014 a mere human being \u2014 to talk back to God? Does what is molded say to the molder, \u201cWhy have you made me like this?\u201d ", "comment": "tn Grk \u201cO man.\u201d
tn Grk \u201cOn the contrary, O man, who are you to talk back to God?\u201d
sn A quotation from Isa 29:16; 45:9."}, {"pk": 2852879, "translation": "NET", "book": 45, "chapter": 9, "verse": 21, "text": "Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?", "comment": "tn Grk \u201cone vessel for honor and another for dishonor.\u201d
tn Grk \u201cOr does not the potter have authority over the clay to make from the same lump.\u201d"}, {"pk": 2852880, "translation": "NET", "book": 45, "chapter": 9, "verse": 22, "text": "But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?", "comment": "tn Or possibly \u201cobjects of wrath that have fit themselves for destruction.\u201d The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that \u201cthe middle view has little to commend it.\u201d First, \u03ba\u03b1\u03c4\u03b1\u03c1\u03c4\u03af\u03b6\u03c9 (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a \u201cdone deal\u201d (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
tn Or \u201cvessels destined for wrath.\u201d The genitive \u1f40\u03c1\u03b3\u1fc6\u03c2 (orghs) could be taken as a genitive of destination.
tn Grk \u201cvessels.\u201d This is the same Greek word used in v. 21."}, {"pk": 2852881, "translation": "NET", "book": 45, "chapter": 9, "verse": 23, "text": "And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory \u2014", "comment": "tn Grk \u201cvessels.\u201d This is the same Greek word used in v. 21."}, {"pk": 2852882, "translation": "NET", "book": 45, "chapter": 9, "verse": 24, "text": "even us, whom he has called, not only from the Jews but also from the Gentiles?"}, {"pk": 2852883, "translation": "NET", "book": 45, "chapter": 9, "verse": 25, "text": "As he also says in Hosea: \u201cI will call those who were not my people, \u2018My people,\u2019 and I will call her who was unloved, \u2018My beloved.\u2019\u201d", "comment": "sn A quotation from Hos 2:23.
tn Grk \u201cand her who was not beloved, \u2018Beloved.\u2019\u201d"}, {"pk": 2852884, "translation": "NET", "book": 45, "chapter": 9, "verse": 26, "text": "\u201cAnd in the very place where it was said to them, \u2018You are not my people,\u2019 there they will be called \u2018sons of the living God.\u2019\u201d", "comment": "tn Grk \u201cAnd it will be in the very place.\u201d
sn A quotation from Hos 1:10."}, {"pk": 2852885, "translation": "NET", "book": 45, "chapter": 9, "verse": 27, "text": "And Isaiah cries out on behalf of Israel, \u201cThough the number of the children of Israel are as the sand of the sea, only the remnant will be saved,", "comment": "tn Grk \u201csons.\u201d"}, {"pk": 2852886, "translation": "NET", "book": 45, "chapter": 9, "verse": 28, "text": "for the Lord will execute his sentence on the earth completely and quickly.\u201d", "comment": "tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: \u201cFor he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.\u201d The shorter reading is found largely in Alexandrian mss (\u00cc46 \u05d0* A B 6 1506 1739 1881 pc co), while the longer reading is found principally in Western and Byzantine mss (\u05d02 D F G \u03a8 33 \u00cf lat). The longer reading follows Isa 10:22\u201323 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself. tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated \u201ccompletely and quickly\u201d (\u03c3\u03c5\u03bd\u03c4\u03b5\u03bb\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03c4\u03ad\u03bc\u03bd\u03c9\u03bd, suntelwn kai suntemnwn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: \u201cThe Lord will act by closing the account [or completing the sentence], and by cutting short the time.\u201d The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. \u03c3\u03c5\u03bd\u03c4\u03ad\u03bc\u03bd\u03c9.sn A modified quotation from Isa 10:22\u201323. Since it is not exact, it has been printed as italics only."}, {"pk": 2852887, "translation": "NET", "book": 45, "chapter": 9, "verse": 29, "text": "Just as Isaiah predicted, \u201cIf the Lord of armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.\u201d", "comment": "tn Traditionally, \u201cLord of hosts\u201d; Grk \u201cLord Sabaoth,\u201d which means \u201cLord of the [heavenly] armies,\u201d sometimes translated more generally as \u201cLord Almighty.\u201d
sn A quotation from Isa 1:9.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2852888, "translation": "NET", "book": 45, "chapter": 9, "verse": 30, "text": "What shall we say then? \u2014 that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,"}, {"pk": 2852889, "translation": "NET", "book": 45, "chapter": 9, "verse": 31, "text": "but Israel even though pursuing a law of righteousness did not attain it.", "comment": "tn Or \u201cwho pursued.\u201d The participle could be taken adverbially or adjectivally.
tn Grk \u201chas not attained unto the law.\u201d
tn Or \u201ca legal righteousness,\u201d that is, a righteousness based on law. This translation would treat the genitive \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 (dikaiosunh\") as an attributed genitive (see ExSyn 89-91)."}, {"pk": 2852890, "translation": "NET", "book": 45, "chapter": 9, "verse": 32, "text": "Why not? Because they pursued it not by faith but (as if it were possible) by works. They stumbled over the stumbling stone,", "comment": "tn Grk \u201cWhy? Because not by faith but as though by works.\u201d The verb (\u201cthey pursued [it]\u201d) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul\u2019s laconic style.
tn Grk \u201cthe stone of stumbling.\u201d
tc Most mss, especially the later ones (\u05d02 D \u03a8 33 \u00cf sy), read \u03bd\u03cc\u03bc\u03bf\u03c5 (nomou, \u201cof the law\u201d) here, echoing Paul\u2019s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in \u05d0* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.tn Grk \u201cbut as by works.\u201d"}, {"pk": 2852891, "translation": "NET", "book": 45, "chapter": 9, "verse": 33, "text": "just as it is written, \u201cLook, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.\u201d", "comment": "sn A quotation from Isa 28:16; 8:14.
tn Grk \u201ca stone of stumbling and a rock of offense.\u201d"}, {"pk": 2852892, "translation": "NET", "book": 45, "chapter": 10, "verse": 1, "text": "Brothers and sisters, my heart\u2019s desire and prayer to God on behalf of my fellow Israelites is for their salvation.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13.
tn Grk \u201con behalf of them\u201d; the referent (Paul\u2019s fellow Israelites) has been specified in the translation for clarity."}, {"pk": 2852893, "translation": "NET", "book": 45, "chapter": 10, "verse": 2, "text": "For I can testify that they are zealous for God, but their zeal is not in line with the truth.", "comment": "tn Grk \u201cthey have a zeal for God.\u201d
tn Grk \u201cin accord with knowledge.\u201d sn Their zeal is not in line with the truth means that the Jews\u2019 passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21)."}, {"pk": 2852894, "translation": "NET", "book": 45, "chapter": 10, "verse": 3, "text": "For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God\u2019s righteousness."}, {"pk": 2852895, "translation": "NET", "book": 45, "chapter": 10, "verse": 4, "text": "For Christ is the end of the law, with the result that there is righteousness for everyone who believes."}, {"pk": 2852896, "translation": "NET", "book": 45, "chapter": 10, "verse": 5, "text": "For Moses writes about the righteousness that is by the law: \u201cThe one who does these things will live by them.\u201d", "comment": "sn A quotation from Lev 18:5."}, {"pk": 2852897, "translation": "NET", "book": 45, "chapter": 10, "verse": 6, "text": "But the righteousness that is by faith says: \u201cDo not say in your heart, \u2018Who will ascend into heaven?\u2019\u201d (that is, to bring Christ down)", "comment": "sn A quotation from Deut 30:12.
sn A quotation from Deut 9:4."}, {"pk": 2852898, "translation": "NET", "book": 45, "chapter": 10, "verse": 7, "text": "or \u201cWho will descend into the abyss?\u201d (that is, to bring Christ up from the dead).", "comment": "sn A quotation from Deut 30:13."}, {"pk": 2852899, "translation": "NET", "book": 45, "chapter": 10, "verse": 8, "text": "But what does it say? \u201cThe word is near you, in your mouth and in your heart\u201d (that is, the word of faith that we preach),", "comment": "sn A quotation from Deut 30:14."}, {"pk": 2852900, "translation": "NET", "book": 45, "chapter": 10, "verse": 9, "text": "because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.", "comment": "tn Or \u201cthe Lord.\u201d The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same \u201cLord\u201d seems to be in view) suggests that \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd (kurion) is to be taken as \u201cthe Lord,\u201d that is, Yahweh. Cf. D. B. Wallace, \u201cThe Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,\u201d GTJ 6 (1985): 91-112."}, {"pk": 2852901, "translation": "NET", "book": 45, "chapter": 10, "verse": 10, "text": "For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.", "comment": "tn Grk \u201cconfesses to salvation.\u201d
tn Grk \u201cbelieves to righteousness.\u201d"}, {"pk": 2852902, "translation": "NET", "book": 45, "chapter": 10, "verse": 11, "text": "For the scripture says, \u201cEveryone who believes in him will not be put to shame.\u201d", "comment": "sn A quotation from Isa 28:16."}, {"pk": 2852903, "translation": "NET", "book": 45, "chapter": 10, "verse": 12, "text": "For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him."}, {"pk": 2852904, "translation": "NET", "book": 45, "chapter": 10, "verse": 13, "text": "For everyone who calls on the name of the Lord will be saved.", "comment": "sn A quotation from Joel 2:32."}, {"pk": 2852905, "translation": "NET", "book": 45, "chapter": 10, "verse": 14, "text": "How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ?", "comment": "tn Grk \u201cpreaching\u201d; the words \u201cto them\u201d are supplied for clarification."}, {"pk": 2852906, "translation": "NET", "book": 45, "chapter": 10, "verse": 15, "text": "And how are they to preach unless they are sent? As it is written, \u201cHow timely is the arrival of those who proclaim the good news.\u201d", "comment": "sn A quotation from Isa 52:7; Nah 1:15.
tn The word in this context seems to mean \u201ccoming at the right or opportune time\u201d (see BDAG 1103 s.v. \u1f61\u03c1\u03b1\u1fd6\u03bf\u03c2 1); it may also mean \u201cbeautiful, attractive, welcome.\u201d
tn Grk \u201cthe feet.\u201d The metaphorical nuance of \u201cbeautiful feet\u201d is that such represent timely news."}, {"pk": 2852907, "translation": "NET", "book": 45, "chapter": 10, "verse": 16, "text": "But not all have obeyed the good news, for Isaiah says, \u201cLord, who has believed our report?\u201d", "comment": "sn A quotation from Isa 53:1."}, {"pk": 2852908, "translation": "NET", "book": 45, "chapter": 10, "verse": 17, "text": "Consequently faith comes from what is heard, and what is heard comes through the preached word of Christ.", "comment": "tn The Greek term here is \u1fe5\u1fc6\u03bc\u03b1 (rJhma), which often (but not exclusively) focuses on the spoken word.
tc Most mss (\u05d01 A D1 \u03a8 33 1881 \u00cf sy) have \u03b8\u03b5\u03bf\u1fe6 (qeou) here rather than \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Cristou; found in \u00cc46vid \u05d0* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading \u201cChrist\u201d here. Internal evidence is also on its side, for the expression \u1fe5\u1fc6\u03bc\u03b1 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.tn The genitive could be understood as either subjective (\u201cChrist does the speaking\u201d) or objective (\u201cChrist is spoken about\u201d), but the latter is more likely here."}, {"pk": 2852909, "translation": "NET", "book": 45, "chapter": 10, "verse": 18, "text": "But I ask, have they not heard? Yes, they have: Their voice has gone out to all the earth, and their words to the ends of the world.", "comment": "tn That is, Israel (see the following verse).
tn Grk \u201cthey have not \u2018not heard,\u2019 have they?\u201d This question is difficult to render in English. The basic question is a negative sentence (\u201cHave they not heard?\u201d), but it is preceded by the particle \u03bc\u1f75 (mh) which expects a negative response. The end result in English is a double negative (\u201cThey have not \u2018not heard,\u2019 have they?\u201d). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. \u03bc\u1f75 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.
tn Here the particle \u03bc\u03b5\u03bd\u03bf\u1fe6\u03bd\u03b3\u03b5 (menounge) is correcting the negative response expected by the particle \u03bc\u1f75 (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.
sn A quotation from Ps 19:4."}, {"pk": 2852910, "translation": "NET", "book": 45, "chapter": 10, "verse": 19, "text": "But again I ask, didn\u2019t Israel understand? First Moses says, \u201cI will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.\u201d", "comment": "tn Grk \u201cIsrael did not \u2018not know,\u2019 did he?\u201d The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).
sn A quotation from Deut 32:21."}, {"pk": 2852911, "translation": "NET", "book": 45, "chapter": 10, "verse": 20, "text": "And Isaiah is even bold enough to say, \u201cI was found by those who did not seek me; I became well known to those who did not ask for me.\u201d", "comment": "sn A quotation from Isa 65:1."}, {"pk": 2852912, "translation": "NET", "book": 45, "chapter": 10, "verse": 21, "text": "But about Israel he says, \u201cAll day long I held out my hands to this disobedient and stubborn people!\u201d", "comment": "sn A quotation from Isa 65:2."}, {"pk": 2852913, "translation": "NET", "book": 45, "chapter": 11, "verse": 1, "text": "So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin."}, {"pk": 2852914, "translation": "NET", "book": 45, "chapter": 11, "verse": 2, "text": "God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?"}, {"pk": 2852915, "translation": "NET", "book": 45, "chapter": 11, "verse": 3, "text": "\u201cLord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!\u201d", "comment": "sn A quotation from 1 Kgs 19:10, 14."}, {"pk": 2852916, "translation": "NET", "book": 45, "chapter": 11, "verse": 4, "text": "But what was the divine response to him? \u201cI have kept for myself seven thousand people who have not bent the knee to Baal.\u201d", "comment": "tn Grk \u201cthe revelation,\u201d \u201cthe oracle.\u201d
tn The Greek term here is \u1f00\u03bd\u1f75\u03c1 (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (\u201cpeople\u201d) since when Paul speaks of a remnant of faithful Israelites (\u201cthe elect,\u201d v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (\u201cmen\u201d), perhaps as representative of all the faithful left in Israel.
sn A quotation from 1 Kgs 19:18."}, {"pk": 2852917, "translation": "NET", "book": 45, "chapter": 11, "verse": 5, "text": "So in the same way at the present time there is a remnant chosen by grace."}, {"pk": 2852918, "translation": "NET", "book": 45, "chapter": 11, "verse": 6, "text": "And if it is by grace, it is no longer by works, otherwise grace would no longer be grace."}, {"pk": 2852919, "translation": "NET", "book": 45, "chapter": 11, "verse": 7, "text": "What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The rest were hardened,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2852920, "translation": "NET", "book": 45, "chapter": 11, "verse": 8, "text": "as it is written, \u201cGod gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.\u201d ", "comment": "sn A quotation from Deut 29:4; Isa 29:10."}, {"pk": 2852921, "translation": "NET", "book": 45, "chapter": 11, "verse": 9, "text": "And David says, \u201cLet their table become a snare and trap, a stumbling block and a retribution for them;"}, {"pk": 2852922, "translation": "NET", "book": 45, "chapter": 11, "verse": 10, "text": "let their eyes be darkened so that they may not see, and make their backs bend continually.\u201d ", "comment": "sn A quotation from Ps 69:22\u201323."}, {"pk": 2852923, "translation": "NET", "book": 45, "chapter": 11, "verse": 11, "text": "I ask then, they did not stumble into an irrevocable fall, did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel jealous.", "comment": "tn Grk \u201cthat they might fall.\u201d
tn Grk \u201cthem\u201d; the referent (Israel, cf. 11:7) has been specified in the translation for clarity."}, {"pk": 2852924, "translation": "NET", "book": 45, "chapter": 11, "verse": 12, "text": "Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration bring?", "comment": "tn Or \u201cfull inclusion\u201d; Grk \u201ctheir fullness.\u201d"}, {"pk": 2852925, "translation": "NET", "book": 45, "chapter": 11, "verse": 13, "text": "Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry,"}, {"pk": 2852926, "translation": "NET", "book": 45, "chapter": 11, "verse": 14, "text": "if somehow I could provoke my people to jealousy and save some of them."}, {"pk": 2852927, "translation": "NET", "book": 45, "chapter": 11, "verse": 15, "text": "For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?"}, {"pk": 2852928, "translation": "NET", "book": 45, "chapter": 11, "verse": 16, "text": "If the first portion of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches.", "comment": "tn Grk \u201cfirstfruits,\u201d a term for the first part of something that has been set aside and offered to God before the remainder can be used.
sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root\u2026the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul\u2019s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17\u201324 is a midrash on Jer 11:16\u201319."}, {"pk": 2852929, "translation": "NET", "book": 45, "chapter": 11, "verse": 17, "text": "Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root,", "comment": "tn Grk \u201cbecame a participant of.\u201d"}, {"pk": 2852930, "translation": "NET", "book": 45, "chapter": 11, "verse": 18, "text": "do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you."}, {"pk": 2852931, "translation": "NET", "book": 45, "chapter": 11, "verse": 19, "text": "Then you will say, \u201cThe branches were broken off so that I could be grafted in.\u201d"}, {"pk": 2852932, "translation": "NET", "book": 45, "chapter": 11, "verse": 20, "text": "Granted! They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!", "comment": "tn Grk \u201cwell!\u201d, an adverb used to affirm a statement. It means \u201cvery well,\u201d \u201cyou are correct.\u201d"}, {"pk": 2852933, "translation": "NET", "book": 45, "chapter": 11, "verse": 21, "text": "For if God did not spare the natural branches, perhaps he will not spare you."}, {"pk": 2852934, "translation": "NET", "book": 45, "chapter": 11, "verse": 22, "text": "Notice therefore the kindness and harshness of God \u2014 harshness toward those who have fallen, but God\u2019s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.", "comment": "tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
tn Grk \u201cif you continue in (the) kindness.\u201d"}, {"pk": 2852935, "translation": "NET", "book": 45, "chapter": 11, "verse": 23, "text": "And even they \u2014 if they do not continue in their unbelief \u2014 will be grafted in, for God is able to graft them in again."}, {"pk": 2852936, "translation": "NET", "book": 45, "chapter": 11, "verse": 24, "text": "For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?"}, {"pk": 2852937, "translation": "NET", "book": 45, "chapter": 11, "verse": 25, "text": "For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles has come in.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13.
tn Or \u201cIsrael has experienced a hardening in part until the full number of the Gentiles has come in.\u201d
tn Grk \u201cfullness.\u201d"}, {"pk": 2852938, "translation": "NET", "book": 45, "chapter": 11, "verse": 26, "text": "And so all Israel will be saved, as it is written: \u201cThe Deliverer will come out of Zion; he will remove ungodliness from Jacob.", "comment": "tn It is not clear whether the phrase \u03ba\u03b1\u1f76 \u03bf\u1f55\u03c4\u03c9\u03c2 (kai Joutws, \u201cand so\u201d) is to be understood in a modal sense (\u201cand in this way\u201d) or in a temporal sense (\u201cand in the end\u201d). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. H\u00fcbner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118)."}, {"pk": 2852939, "translation": "NET", "book": 45, "chapter": 11, "verse": 27, "text": "And this is my covenant with them, when I take away their sins.\u201d", "comment": "sn A quotation from Isa 59:20\u201321.
sn A quotation from Isa 27:9; Jer 31:33\u201334."}, {"pk": 2852940, "translation": "NET", "book": 45, "chapter": 11, "verse": 28, "text": "In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers."}, {"pk": 2852941, "translation": "NET", "book": 45, "chapter": 11, "verse": 29, "text": "For the gifts and the call of God are irrevocable."}, {"pk": 2852942, "translation": "NET", "book": 45, "chapter": 11, "verse": 30, "text": "Just as you were formerly disobedient to God, but have now received mercy due to their disobedience,"}, {"pk": 2852943, "translation": "NET", "book": 45, "chapter": 11, "verse": 31, "text": "so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy.", "comment": "tc Some important Alexandrian and Western mss (\u05d0 B D*,c 1506 pc bo) read \u03bd\u1fe6\u03bd (nun, \u201cnow\u201d) here. A few other mss (33 365 pc sa) have \u1f55\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd (Justeron, \u201cfinally\u201d). mss that lack the word are \u00cc46 A D2 F G \u03a8 1739 1881 \u00cf latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added \u03bd\u1fe6\u03bd here to give balance to the preceding clause (\u03bf\u1f57\u03c4\u03bf\u03b9 \u03bd\u1fe6\u03bd \u1f20\u03c0\u03b5\u03af\u03b8\u03b7\u03c3\u03b1\u03bd\u2026\u03b1\u1f50\u03c4\u03bf\u1f76 \u03bd\u1fe6\u03bd \u1f10\u03bb\u03b5\u03b7\u03b8\u1ff6\u03c3\u03b9\u03bd [|outoi nun hpeiqhsan\u2026autoi nun elehqwsin; \u201cthey have now been disobedient\u2026they may now receive mercy\u201d]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have \u1f55\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd presupposes the presence of \u03bd\u1fe6\u03bd in their ancestors. A decision is difficult, but \u03bd\u1fe6\u03bd is slightly preferred, since it is the more difficult reading and is adequately represented in the mss."}, {"pk": 2852944, "translation": "NET", "book": 45, "chapter": 11, "verse": 32, "text": "For God has consigned all people to disobedience so that he may show mercy to them all.", "comment": "tn Grk \u201cto all\u201d; \u201cthem\u201d has been supplied for stylistic reasons."}, {"pk": 2852945, "translation": "NET", "book": 45, "chapter": 11, "verse": 33, "text": "Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!"}, {"pk": 2852946, "translation": "NET", "book": 45, "chapter": 11, "verse": 34, "text": "For who has known the mind of the Lord, or who has been his counselor?", "comment": "sn A quotation from Isa 40:13."}, {"pk": 2852947, "translation": "NET", "book": 45, "chapter": 11, "verse": 35, "text": "Or who has first given to God, that God needs to repay him? ", "comment": "tn Grk \u201chim\u201d; the referent (God) has been specified in the translation for clarity.
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
sn A quotation from Job 41:11."}, {"pk": 2852948, "translation": "NET", "book": 45, "chapter": 11, "verse": 36, "text": "For from him and through him and to him are all things. To him be glory forever! Amen."}, {"pk": 2852949, "translation": "NET", "book": 45, "chapter": 12, "verse": 1, "text": "Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice \u2014 alive, holy, and pleasing to God \u2014 which is your reasonable service.", "comment": "tn The participle and two adjectives \u201calive, holy, and pleasing to God\u201d are taken as predicates in relation to \u201csacrifice,\u201d making the exhortation more emphatic. See ExSyn 618-19.sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, \u201cThe problem with living sacrifices is that they keep crawling off the altar.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13."}, {"pk": 2852950, "translation": "NET", "book": 45, "chapter": 12, "verse": 2, "text": "Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God \u2014 what is good and well-pleasing and perfect.", "comment": "sn The verb translated test and approve (\u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03b6\u03c9, dokimazw) carries the sense of \u201ctest with a positive outcome,\u201d \u201ctest so as to approve.\u201d
tn Although \u03c3\u03c5\u03c3\u03c7\u03b7\u03bc\u03b1\u03c4\u03af\u03b6\u03b5\u03c3\u03b8\u03b5 (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (\u201cconform yourselves\u201d) and, as such, would be quite rare for NT Greek. It is very telling that being \u201cconformed\u201d to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a \u201cpermissive passive,\u201d suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
tn Grk \u201cto this age.\u201d"}, {"pk": 2852951, "translation": "NET", "book": 45, "chapter": 12, "verse": 3, "text": "For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.", "comment": "tn The words \u201cof you\u201d have been supplied for clarity.
tn Or \u201cto each as God has distributed a measure of faith.\u201d"}, {"pk": 2852952, "translation": "NET", "book": 45, "chapter": 12, "verse": 4, "text": "For just as in one body we have many members, and not all the members serve the same function,"}, {"pk": 2852953, "translation": "NET", "book": 45, "chapter": 12, "verse": 5, "text": "so we who are many are one body in Christ, and individually we are members who belong to one another."}, {"pk": 2852954, "translation": "NET", "book": 45, "chapter": 12, "verse": 6, "text": "And we have different gifts according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.", "comment": "tn This word comes from the same root as \u201cgrace\u201d in the following clause; it means \u201cthings graciously given,\u201d \u201cgrace-gifts.\u201d"}, {"pk": 2852955, "translation": "NET", "book": 45, "chapter": 12, "verse": 7, "text": "If it is service, he must serve; if it is teaching, he must teach;"}, {"pk": 2852956, "translation": "NET", "book": 45, "chapter": 12, "verse": 8, "text": "if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness."}, {"pk": 2852957, "translation": "NET", "book": 45, "chapter": 12, "verse": 9, "text": "Love must be without hypocrisy. Abhor what is evil, cling to what is good.", "comment": "tn The verb \u201cmust be\u201d is understood in the Greek text."}, {"pk": 2852958, "translation": "NET", "book": 45, "chapter": 12, "verse": 10, "text": "Be devoted to one another with mutual love, showing eagerness in honoring one another."}, {"pk": 2852959, "translation": "NET", "book": 45, "chapter": 12, "verse": 11, "text": "Do not lag in zeal, be enthusiastic in spirit, serve the Lord."}, {"pk": 2852960, "translation": "NET", "book": 45, "chapter": 12, "verse": 12, "text": "Rejoice in hope, endure in suffering, persist in prayer."}, {"pk": 2852961, "translation": "NET", "book": 45, "chapter": 12, "verse": 13, "text": "Contribute to the needs of the saints, pursue hospitality."}, {"pk": 2852962, "translation": "NET", "book": 45, "chapter": 12, "verse": 14, "text": "Bless those who persecute you, bless and do not curse."}, {"pk": 2852963, "translation": "NET", "book": 45, "chapter": 12, "verse": 15, "text": "Rejoice with those who rejoice, weep with those who weep."}, {"pk": 2852964, "translation": "NET", "book": 45, "chapter": 12, "verse": 16, "text": "Live in harmony with one another; do not be haughty but associate with the lowly. Do not be conceited.", "comment": "tn Or \u201cbut give yourselves to menial tasks.\u201d The translation depends on whether one takes the adjective \u201clowly\u201d as masculine or neuter.
tn Grk \u201cDo not be wise in your thinking.\u201d"}, {"pk": 2852965, "translation": "NET", "book": 45, "chapter": 12, "verse": 17, "text": "Do not repay anyone evil for evil; consider what is good before all people.", "comment": "tn Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used as a generic and refers to both men and women."}, {"pk": 2852966, "translation": "NET", "book": 45, "chapter": 12, "verse": 18, "text": "If possible, so far as it depends on you, live peaceably with all people.", "comment": "tn Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used as a generic and refers to both men and women."}, {"pk": 2852967, "translation": "NET", "book": 45, "chapter": 12, "verse": 19, "text": "Do not avenge yourselves, dear friends, but give place to God\u2019s wrath, for it is written, \u201cVengeance is mine, I will repay,\u201d says the Lord.", "comment": "sn A quotation from Deut 32:35.
tn Grk \u201cthe wrath,\u201d referring to God\u2019s wrath as the remainder of the verse shows."}, {"pk": 2852968, "translation": "NET", "book": 45, "chapter": 12, "verse": 20, "text": "Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.", "comment": "sn A quotation from Prov 25:21\u201322."}, {"pk": 2852969, "translation": "NET", "book": 45, "chapter": 12, "verse": 21, "text": "Do not be overcome by evil, but overcome evil with good."}, {"pk": 2852970, "translation": "NET", "book": 45, "chapter": 13, "verse": 1, "text": "Let every person be subject to the governing authorities. For there is no authority except by God\u2019s appointment, and the authorities that exist have been instituted by God.", "comment": "tn Grk \u201cby God.\u201d"}, {"pk": 2852971, "translation": "NET", "book": 45, "chapter": 13, "verse": 2, "text": "So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment", "comment": "tn Grk \u201cthe authority,\u201d referring to the authority just described."}, {"pk": 2852972, "translation": "NET", "book": 45, "chapter": 13, "verse": 3, "text": "(for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,"}, {"pk": 2852973, "translation": "NET", "book": 45, "chapter": 13, "verse": 4, "text": "for it is God\u2019s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God\u2019s servant to administer retribution on the wrongdoer."}, {"pk": 2852974, "translation": "NET", "book": 45, "chapter": 13, "verse": 5, "text": "Therefore it is necessary to be in subjection, not only because of the wrath of the authorities but also because of your conscience.", "comment": "tn Grk \u201cits wrath\u201d; the referent (the governing authorities) has been specified in the translation for clarity.
tn Grk \u201cbecause of (the) conscience,\u201d but the English possessive \u201cyour\u201d helps to show whose conscience the context implies."}, {"pk": 2852975, "translation": "NET", "book": 45, "chapter": 13, "verse": 6, "text": "For this reason you also pay taxes, for the authorities are God\u2019s servants devoted to governing.", "comment": "tn Grk \u201cdevoted to this very thing.\u201d
tn Grk \u201cthey\u201d; the referent (the governing authorities) has been specified in the translation for clarity."}, {"pk": 2852976, "translation": "NET", "book": 45, "chapter": 13, "verse": 7, "text": "Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due."}, {"pk": 2852977, "translation": "NET", "book": 45, "chapter": 13, "verse": 8, "text": "Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law."}, {"pk": 2852978, "translation": "NET", "book": 45, "chapter": 13, "verse": 9, "text": "For the commandments, \u201cDo not commit adultery, do not murder, do not steal, do not covet,\u201d (and if there is any other commandment) are summed up in this, \u201cLove your neighbor as yourself.\u201d", "comment": "tn Grk \u201cFor the\u2026\u201d (with the word \u201ccommandments\u201d supplied for clarity). The Greek article (\u201cthe\u201d) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).
sn A quotation from Exod 20:13\u201315, 17; Deut 5:17\u201319, 21.
sn A quotation from Lev 19:18."}, {"pk": 2852979, "translation": "NET", "book": 45, "chapter": 13, "verse": 10, "text": "Love does no wrong to a neighbor. Therefore love is the fulfillment of the law."}, {"pk": 2852980, "translation": "NET", "book": 45, "chapter": 13, "verse": 11, "text": "And do this because we know the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.", "comment": "tn Grk \u201cand this,\u201d probably referring to the command to love (13:8\u201310); hence, \u201cdo\u201d is implied from the previous verses.
tn The participle \u03b5\u1f30\u03b4\u03cc\u03c4\u03b5\u03c2 (eidotes) has been translated as a causal adverbial participle."}, {"pk": 2852981, "translation": "NET", "book": 45, "chapter": 13, "verse": 12, "text": "The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light."}, {"pk": 2852982, "translation": "NET", "book": 45, "chapter": 13, "verse": 13, "text": "Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy."}, {"pk": 2852983, "translation": "NET", "book": 45, "chapter": 13, "verse": 14, "text": "Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires.", "comment": "tn Grk \u201cmake no provision for the flesh unto desires.\u201d"}, {"pk": 2852984, "translation": "NET", "book": 45, "chapter": 14, "verse": 1, "text": "Now receive the one who is weak in the faith, and do not have disputes over differing opinions.", "comment": "tn Grk \u201cover opinions.\u201d The qualifier \u201cdiffering\u201d has been supplied to clarify the meaning."}, {"pk": 2852985, "translation": "NET", "book": 45, "chapter": 14, "verse": 2, "text": "One person believes in eating everything, but the weak person eats only vegetables."}, {"pk": 2852986, "translation": "NET", "book": 45, "chapter": 14, "verse": 3, "text": "The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him."}, {"pk": 2852987, "translation": "NET", "book": 45, "chapter": 14, "verse": 4, "text": "Who are you to pass judgment on another\u2019s servant? Before his own master he stands or falls. And he will stand, for the Lord is able to make him stand.", "comment": "tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 \u00cf latt), read \u03b8\u03b5\u03cc\u03c2 (qeos, \u201cGod\u201d) in place of \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurios, \u201cLord\u201d) here. However, \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 is found in many of the most important mss (\u00cc46 \u05d0 A B C P \u03a8 pc co), and \u03b8\u03b5\u03cc\u03c2 looks to be an assimilation to \u03b8\u03b5\u03cc\u03c2 in v. 3."}, {"pk": 2852988, "translation": "NET", "book": 45, "chapter": 14, "verse": 5, "text": "One person regards one day holier than other days, and another regards them all alike. Each must be fully convinced in his own mind.", "comment": "tn Grk \u201cFor one judges day from day, and one judges all days.\u201d"}, {"pk": 2852989, "translation": "NET", "book": 45, "chapter": 14, "verse": 6, "text": "The one who observes the day does it for the Lord. The one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2852990, "translation": "NET", "book": 45, "chapter": 14, "verse": 7, "text": "For none of us lives for himself and none dies for himself."}, {"pk": 2852991, "translation": "NET", "book": 45, "chapter": 14, "verse": 8, "text": "If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord\u2019s."}, {"pk": 2852992, "translation": "NET", "book": 45, "chapter": 14, "verse": 9, "text": "For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living."}, {"pk": 2852993, "translation": "NET", "book": 45, "chapter": 14, "verse": 10, "text": "But you who eat vegetables only \u2014 why do you judge your brother or sister? And you who eat everything \u2014 why do you despise your brother or sister? For we will all stand before the judgment seat of God.", "comment": "tn Grk \u201cOr again, why do you despise your brother?\u201d The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the \u201cstrong\u201d Christian who eats everything (see vv. 2\u20133). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
tn Grk \u201cBut why do you judge your brother?\u201d The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the \u201cweak\u201d Christian who eats only vegetables (see vv. 2\u20133). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
sn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city."}, {"pk": 2852994, "translation": "NET", "book": 45, "chapter": 14, "verse": 11, "text": "For it is written, \u201cAs I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.\u201d", "comment": "sn A quotation from Isa 45:23."}, {"pk": 2852995, "translation": "NET", "book": 45, "chapter": 14, "verse": 12, "text": "Therefore, each of us will give an account of himself to God.", "comment": "tc \u2021 The words \u201cto God\u201d are absent from some mss (B F G 6 630 1739 1881 pc) but are found in \u05d0 A C D \u03a8 0209 33 \u00cf lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without \u201cto God\u201d is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA27 places the words in brackets, indicating doubt as to their authenticity.tn Or \u201ceach of us is accountable to God.\u201d"}, {"pk": 2852996, "translation": "NET", "book": 45, "chapter": 14, "verse": 13, "text": "Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister.", "comment": "tn Grk \u201cbrother.\u201d"}, {"pk": 2852997, "translation": "NET", "book": 45, "chapter": 14, "verse": 14, "text": "I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean."}, {"pk": 2852998, "translation": "NET", "book": 45, "chapter": 14, "verse": 15, "text": "For if your brother or sister is distressed because of what you eat, you are no longer walking in love. Do not destroy by your food someone for whom Christ died.", "comment": "tn Grk \u201cbrother.\u201d
tn Grk \u201con account of food.\u201d
tn Grk \u201caccording to love.\u201d"}, {"pk": 2852999, "translation": "NET", "book": 45, "chapter": 14, "verse": 16, "text": "Therefore do not let what you consider good be spoken of as evil.", "comment": "tn Grk \u201cdo not let your good.\u201d"}, {"pk": 2853000, "translation": "NET", "book": 45, "chapter": 14, "verse": 17, "text": "For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit."}, {"pk": 2853001, "translation": "NET", "book": 45, "chapter": 14, "verse": 18, "text": "For the one who serves Christ in this way is pleasing to God and approved by people.", "comment": "tn Grk \u201cby men\u201d; but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is generic here (\u201cpeople\u201d) since the contrast in context is between God and humanity."}, {"pk": 2853002, "translation": "NET", "book": 45, "chapter": 14, "verse": 19, "text": "So then, let us pursue what makes for peace and for building up one another."}, {"pk": 2853003, "translation": "NET", "book": 45, "chapter": 14, "verse": 20, "text": "Do not destroy the work of God for the sake of food. For although all things are clean, it is wrong to cause anyone to stumble by what you eat.", "comment": "sn Here clean refers to food being ceremonially clean."}, {"pk": 2853004, "translation": "NET", "book": 45, "chapter": 14, "verse": 21, "text": "It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.", "comment": "tc A large number of mss, some of them quite important (\u00cc46vid \u05d02 B D F G \u03a8 0209 33 1881 \u00cf lat sa), read \u201cor to be offended or to be made weak\u201d after \u201cto stumble.\u201d The shorter reading \u201cto stumble\u201d is found only in Alexandrian mss (\u05d0* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11\u201313. The shorter reading is therefore preferred."}, {"pk": 2853005, "translation": "NET", "book": 45, "chapter": 14, "verse": 22, "text": "The faith you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.", "comment": "tc \u2021 Several important Alexandrian witnesses (\u05d0 A B C 048) have the relative pronoun \u1f25\u03bd ({hn, \u201cthe faith that you have\u201d) at this juncture, but D F G \u03a8 1739 1881 \u00cf lat co lack it. Without the pronoun, the clause is more ambiguous (either \u201cKeep the faith [that] you have between yourself and God\u201d or \u201cDo you have faith? Keep it between yourself and God\u201d). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA27 places the word in brackets, indicating some doubt as to its authenticity."}, {"pk": 2853006, "translation": "NET", "book": 45, "chapter": 14, "verse": 23, "text": "But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin.", "comment": "tc Some mss insert 16:25\u201327 at this point. See the tc note at 16:25 for more information."}, {"pk": 2853007, "translation": "NET", "book": 45, "chapter": 15, "verse": 1, "text": "But we who are strong ought to bear with the failings of the weak, and not just please ourselves.", "comment": "tn Grk \u201cand not please ourselves.\u201d NT Greek negatives used in contrast like this are often not absolute, but relative: \u201cnot so much one as the other.\u201d"}, {"pk": 2853008, "translation": "NET", "book": 45, "chapter": 15, "verse": 2, "text": "Let each of us please his neighbor for his good to build him up."}, {"pk": 2853009, "translation": "NET", "book": 45, "chapter": 15, "verse": 3, "text": "For even Christ did not please himself, but just as it is written, \u201cThe insults of those who insult you have fallen on me.\u201d", "comment": "sn A quotation from Ps 69:9."}, {"pk": 2853010, "translation": "NET", "book": 45, "chapter": 15, "verse": 4, "text": "For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope."}, {"pk": 2853011, "translation": "NET", "book": 45, "chapter": 15, "verse": 5, "text": "Now may the God of endurance and comfort give you unity with one another in accordance with Christ Jesus,", "comment": "tn Grk \u201cgrant you to think the same among one another.\u201d"}, {"pk": 2853012, "translation": "NET", "book": 45, "chapter": 15, "verse": 6, "text": "so that together you may with one voice glorify the God and Father of our Lord Jesus Christ."}, {"pk": 2853013, "translation": "NET", "book": 45, "chapter": 15, "verse": 7, "text": "Receive one another, then, just as Christ also received you, to God\u2019s glory."}, {"pk": 2853014, "translation": "NET", "book": 45, "chapter": 15, "verse": 8, "text": "For I tell you that Christ has become a servant of the circumcised on behalf of God\u2019s truth to confirm the promises made to the fathers,", "comment": "tn Or \u201cto the patriarchs.\u201d
tn Grk \u201cof the circumcision\u201d; that is, the Jews."}, {"pk": 2853015, "translation": "NET", "book": 45, "chapter": 15, "verse": 9, "text": "and thus the Gentiles glorify God for his mercy. As it is written, \u201cBecause of this I will confess you among the Gentiles, and I will sing praises to your name.\u201d", "comment": "sn A quotation from Ps 18:49.
tn There are two major syntactical alternatives which are both awkward: (1) One could make \u201cglorify\u201d dependent on \u201cChrist has become a minister\u201d and coordinate with \u201cto confirm\u201d and the result would be rendered \u201cChrist has become a minister of circumcision to confirm the promises\u2026and so that the Gentiles might glorify God.\u201d (2) One could make \u201cglorify\u201d dependent on \u201cI tell you\u201d and coordinate with \u201cChrist has become a minister\u201d and the result would be rendered \u201cI tell you that Christ has become a minister of circumcision\u2026and that the Gentiles glorify God.\u201d The second rendering is preferred."}, {"pk": 2853016, "translation": "NET", "book": 45, "chapter": 15, "verse": 10, "text": "And again it says: \u201cRejoice, O Gentiles, with his people.\u201d", "comment": "sn A quotation from Deut 32:43."}, {"pk": 2853017, "translation": "NET", "book": 45, "chapter": 15, "verse": 11, "text": "And again, \u201cPraise the Lord all you Gentiles, and let all the peoples praise him.\u201d", "comment": "sn A quotation from Ps 117:1."}, {"pk": 2853018, "translation": "NET", "book": 45, "chapter": 15, "verse": 12, "text": "And again Isaiah says, \u201cThe root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.\u201d", "comment": "sn A quotation from Isa 11:10."}, {"pk": 2853019, "translation": "NET", "book": 45, "chapter": 15, "verse": 13, "text": "Now may the God of hope fill you with all joy and peace as you believe in him, so that you may abound in hope by the power of the Holy Spirit.", "comment": "tn Grk \u201cin the believing\u201d or \u201cas [you] believe,\u201d with the object \u201chim\u201d supplied from the context. The referent could be God (15:13a) or Christ (15:12)."}, {"pk": 2853020, "translation": "NET", "book": 45, "chapter": 15, "verse": 14, "text": "But I myself am fully convinced about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13."}, {"pk": 2853021, "translation": "NET", "book": 45, "chapter": 15, "verse": 15, "text": "But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God"}, {"pk": 2853022, "translation": "NET", "book": 45, "chapter": 15, "verse": 16, "text": "to be a minister of Christ Jesus to the Gentiles. I serve the gospel of God like a priest, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.", "comment": "tn Grk \u201cso that the offering of the Gentiles may become acceptable.\u201d This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation \u201cso that the Gentiles may become an acceptable offering.\u201d
tn Grk \u201cserving.\u201d This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
tn The genitive in the phrase \u03c4\u1f78 \u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (to euangelion tou qeou, \u201cthe gospel of God\u201d) could be translated as either a subjective genitive (\u201cthe gospel which God brings\u201d) or an objective genitive (\u201cthe gospel about God\u201d). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, \u00a7\u00a736-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself."}, {"pk": 2853023, "translation": "NET", "book": 45, "chapter": 15, "verse": 17, "text": "So I boast in Christ Jesus about the things that pertain to God.", "comment": "tc \u2021 After \u03bf\u1f56\u03bd (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have \u03c4\u1f75\u03bd (thn). The article is lacking in \u05d0 A \u03a8 33 1739 1881 \u00cf however. \u00cc46 supplies a relative pronoun and has a different reading entirely (\u201cwhich I have [as a] boast\u201d). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (\u03ba\u03b1\u03cd\u03c7\u03b7\u03c3\u03b9\u03bd, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (\u201cI have the boast\u201d or \u201cI have a boast\u201d). NA27 puts the article in brackets, indicating some doubt as to its authenticity.tn Grk \u201cTherefore I have a boast.\u201d"}, {"pk": 2853024, "translation": "NET", "book": 45, "chapter": 15, "verse": 18, "text": "For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience of the Gentiles, by word and deed,", "comment": "tn Grk \u201cunto obedience.\u201d"}, {"pk": 2853025, "translation": "NET", "book": 45, "chapter": 15, "verse": 19, "text": "in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ."}, {"pk": 2853026, "translation": "NET", "book": 45, "chapter": 15, "verse": 20, "text": "And in this way I desire to preach where Christ has not been named, so as not to build on another person\u2019s foundation,"}, {"pk": 2853027, "translation": "NET", "book": 45, "chapter": 15, "verse": 21, "text": "but as it is written: \u201cThose who were not told about him will see, and those who have not heard will understand.\u201d", "comment": "sn A quotation from Isa 52:15."}, {"pk": 2853028, "translation": "NET", "book": 45, "chapter": 15, "verse": 22, "text": "This is the reason I was often hindered from coming to you."}, {"pk": 2853029, "translation": "NET", "book": 45, "chapter": 15, "verse": 23, "text": "But now there is nothing more to keep me in these regions, and I have for many years desired to come to you", "comment": "tn Grk \u201cnow no longer having a place\u2026I have.\u201d
tn Grk \u201cbut having a desire\u2026for many years.\u201d"}, {"pk": 2853030, "translation": "NET", "book": 45, "chapter": 15, "verse": 24, "text": "when I go to Spain. For I hope to visit you when I pass through and that you will help me on my journey there, after I have enjoyed your company for a while.", "comment": "tn Grk \u201cand to be helped by you.\u201d The passive construction was changed to an active one in the translation."}, {"pk": 2853031, "translation": "NET", "book": 45, "chapter": 15, "verse": 25, "text": "But now I go to Jerusalem to minister to the saints."}, {"pk": 2853032, "translation": "NET", "book": 45, "chapter": 15, "verse": 26, "text": "For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem."}, {"pk": 2853033, "translation": "NET", "book": 45, "chapter": 15, "verse": 27, "text": "For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.", "comment": "tn Grk \u201cto them\u201d; the referent (the Jerusalem saints) has been specified in the translation for clarity."}, {"pk": 2853034, "translation": "NET", "book": 45, "chapter": 15, "verse": 28, "text": "Therefore after I have completed this and have safely delivered this bounty to them, I will set out for Spain by way of you,", "comment": "tn Grk \u201chave sealed this fruit to them.\u201d"}, {"pk": 2853035, "translation": "NET", "book": 45, "chapter": 15, "verse": 29, "text": "and I know that when I come to you I will come in the fullness of Christ\u2019s blessing."}, {"pk": 2853036, "translation": "NET", "book": 45, "chapter": 15, "verse": 30, "text": "Now I urge you, brothers and sisters, through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13."}, {"pk": 2853037, "translation": "NET", "book": 45, "chapter": 15, "verse": 31, "text": "Pray that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,", "comment": "tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English."}, {"pk": 2853038, "translation": "NET", "book": 45, "chapter": 15, "verse": 32, "text": "so that by God\u2019s will I may come to you with joy and be refreshed in your company."}, {"pk": 2853039, "translation": "NET", "book": 45, "chapter": 15, "verse": 33, "text": "Now may the God of peace be with all of you. Amen.", "comment": "tc Some mss lack the word \u201cAmen\u201d here, one of them (\u00cc46) also inserting 16:25\u201327 at this point. See the tc note at 16:25 for more information."}, {"pk": 2853040, "translation": "NET", "book": 45, "chapter": 16, "verse": 1, "text": "Now I commend to you our sister Phoebe, who is a servant of the church in Cenchrea,", "comment": "tn Or \u201cdeaconess.\u201d It is debated whether \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03c2 (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03c2 are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but \u201cservants\u201d or \u201cministers\u201d (other viable translations for \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03c2). For example, Epaphras is associated with the church in Colossians and is called a \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03c2 in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03c2; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative."}, {"pk": 2853041, "translation": "NET", "book": 45, "chapter": 16, "verse": 2, "text": "so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me."}, {"pk": 2853042, "translation": "NET", "book": 45, "chapter": 16, "verse": 3, "text": "Greet Prisca and Aquila, my fellow workers in Christ Jesus,", "comment": "sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT \u201cPriscilla\u201d and \u201cPrisca\u201d are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca."}, {"pk": 2853043, "translation": "NET", "book": 45, "chapter": 16, "verse": 4, "text": "who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them."}, {"pk": 2853044, "translation": "NET", "book": 45, "chapter": 16, "verse": 5, "text": "Also greet the church in their house. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia.", "comment": "sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).
tn Grk \u201cfirst fruit.\u201d This is a figurative use referring to Epenetus as the first Christian convert in the region.
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia."}, {"pk": 2853045, "translation": "NET", "book": 45, "chapter": 16, "verse": 6, "text": "Greet Mary, who has worked very hard for you."}, {"pk": 2853046, "translation": "NET", "book": 45, "chapter": 16, "verse": 7, "text": "Greet Andronicus and Junia, my compatriots and my fellow prisoners. They are well known to the apostles, and they were in Christ before me.", "comment": "tn Or \u201cJunias.\u201d sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9\u201311 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term \u201cprominent\u201d probably means \u201cwell known,\u201d suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase \u201cwell known\u201d which follows).
tn Or \u201ckinsmen,\u201d \u201crelatives,\u201d \u201cfellow countrymen.\u201d
tn Or \u201cprominent, outstanding, famous.\u201d The term \u1f10\u03c0\u03af\u03c3\u03b7\u03bc\u03bf\u03c2 (epishmo\") is used either in an implied comparative sense (\u201cprominent, outstanding\u201d) or in an elative sense (\u201cfamous, well known\u201d). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which \u1f10\u03c0\u03af\u03c3\u03b7\u03bc\u03bf\u03c2 is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [\u0395\u03bb\u03b5\u03b1\u03b6\u03b1\u03c1\u03bf\u03c2 \u03b4\u03ad \u03c4\u03b9\u03c2 \u1f00\u03bd\u1f74\u03c1 \u1f10\u03c0\u03af\u03c3\u03b7\u03bc\u03bf\u03c2 \u03c4\u1ff6\u03bd \u1f00\u03c0\u1f78 \u03c4\u1f75\u03c2 \u03c7\u1f7d\u03c1\u03b1\u03c2 \u1f31\u03b5\u03c1\u03ad\u03c9\u03bd \u201cEleazar, a man prominent among the priests of the country\u201d]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, \u1f10\u03bd (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although \u1f10\u03bd plus a personal dative does not indicate agency, in collocation with words of perception, (\u1f10\u03bd plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be \u201cwell known to the apostles.\u201d See M. H. Burer and D. B. Wallace, \u201cWas Junia Really an Apostle? A Re-examination of Rom 16.7,\u201d NTS 47 (2001): 76-91, who argue for the elative notion here.
tn Or \u201camong the apostles.\u201d See discussion in the note on \u201cwell known\u201d for these options."}, {"pk": 2853047, "translation": "NET", "book": 45, "chapter": 16, "verse": 8, "text": "Greet Ampliatus, my dear friend in the Lord."}, {"pk": 2853048, "translation": "NET", "book": 45, "chapter": 16, "verse": 9, "text": "Greet Urbanus, our fellow worker in Christ, and my good friend Stachys."}, {"pk": 2853049, "translation": "NET", "book": 45, "chapter": 16, "verse": 10, "text": "Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus."}, {"pk": 2853050, "translation": "NET", "book": 45, "chapter": 16, "verse": 11, "text": "Greet Herodion, my compatriot. Greet those in the household of Narcissus who are in the Lord.", "comment": "tn Or \u201ckinsman,\u201d \u201crelative,\u201d \u201cfellow countryman.\u201d"}, {"pk": 2853051, "translation": "NET", "book": 45, "chapter": 16, "verse": 12, "text": "Greet Tryphena and Tryphosa, laborers in the Lord. Greet my dear friend Persis, who has worked hard in the Lord.", "comment": "sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).
tn Grk \u201cGreet the beloved.\u201d"}, {"pk": 2853052, "translation": "NET", "book": 45, "chapter": 16, "verse": 13, "text": "Greet Rufus, chosen in the Lord, and his mother who was also a mother to me.", "comment": "tn Grk \u201cand his mother and mine.\u201d"}, {"pk": 2853053, "translation": "NET", "book": 45, "chapter": 16, "verse": 14, "text": "Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters with them.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13."}, {"pk": 2853054, "translation": "NET", "book": 45, "chapter": 16, "verse": 15, "text": "Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers who are with them.", "comment": "tn Grk \u201csaints.\u201d"}, {"pk": 2853055, "translation": "NET", "book": 45, "chapter": 16, "verse": 16, "text": "Greet one another with a holy kiss. All the churches of Christ greet you."}, {"pk": 2853056, "translation": "NET", "book": 45, "chapter": 16, "verse": 17, "text": "Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:13."}, {"pk": 2853057, "translation": "NET", "book": 45, "chapter": 16, "verse": 18, "text": "For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.", "comment": "tn Grk \u201chearts.\u201d"}, {"pk": 2853058, "translation": "NET", "book": 45, "chapter": 16, "verse": 19, "text": "Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil."}, {"pk": 2853059, "translation": "NET", "book": 45, "chapter": 16, "verse": 20, "text": "The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you."}, {"pk": 2853060, "translation": "NET", "book": 45, "chapter": 16, "verse": 21, "text": "Timothy, my fellow worker, greets you; so do Lucius, Jason, and Sosipater, my compatriots.", "comment": "tn Grk \u201ckinsmen, relatives, fellow countrymen.\u201d"}, {"pk": 2853061, "translation": "NET", "book": 45, "chapter": 16, "verse": 22, "text": "I, Tertius, who am writing this letter, greet you in the Lord."}, {"pk": 2853062, "translation": "NET", "book": 45, "chapter": 16, "verse": 23, "text": "Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.", "comment": "tc Most mss (D [F G 629 without \u201cJesus Christ\u201d] \u03a8 [630] 1881 \u00cf al) include here 16:24 \u201cThe grace of our Lord Jesus Christ be with all of you. Amen.\u201d Other mss (P 33 104 365 pc) include the verse after 16:27. The verse is entirely lacking in \u00cc46,61 (\u05d0 A) B C 81 1739 2464 pc co. The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations."}, {"pk": 2853063, "translation": "NET", "book": 45, "chapter": 16, "verse": 25, "text": "Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,", "comment": "tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25\u201327. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (\u00cc61 \u05d0 B C D 81 365 630 1739 2464 al co), (2) after 14:23 (\u03a8 0209vid \u00cf), or (3) after 15:33 (\u00cc46). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hiermss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans \u2013 a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul\u2019s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter\u2019s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25\u201327. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73."}, {"pk": 2853064, "translation": "NET", "book": 45, "chapter": 16, "verse": 26, "text": "but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith \u2014"}, {"pk": 2853065, "translation": "NET", "book": 45, "chapter": 16, "verse": 27, "text": "to the only wise God, through Jesus Christ, be glory forever! Amen."}, {"pk": 2853066, "translation": "NET", "book": 46, "chapter": 1, "verse": 1, "text": "From Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes, our brother,", "comment": "tn Grk \u201cPaul.\u201d The word \u201cFrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tc Many important mss, as well as several others (\u05d0 A \u03a8 1739 1881 \u00cf sy), have a reversed order of these words and read \u201cJesus Christ\u201d rather than \u201cChrist Jesus\u201d (\u00cc46 B D F G 33 it). The meaning is not affected in either case, but the reading \u201cChrist Jesus\u201d is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order \u201cChrist Jesus.\u201d As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, \u201cChrist Jesus\u201d is the preferred reading here."}, {"pk": 2853067, "translation": "NET", "book": 46, "chapter": 1, "verse": 2, "text": "to the church of God that is in Corinth, to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours.", "comment": "map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
tn Grk \u201ctheirs and ours.\u201d"}, {"pk": 2853068, "translation": "NET", "book": 46, "chapter": 1, "verse": 3, "text": "Grace and peace to you from God our Father and the Lord Jesus Christ!", "comment": "tn Grk \u201cGrace to you and peace.\u201d"}, {"pk": 2853069, "translation": "NET", "book": 46, "chapter": 1, "verse": 4, "text": "I always thank my God for you because of the grace of God that was given to you in Christ Jesus."}, {"pk": 2853070, "translation": "NET", "book": 46, "chapter": 1, "verse": 5, "text": "For you were made rich in every way in him, in all your speech and in every kind of knowledge \u2014", "comment": "sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).
sn Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14, but he thanks God for their giftedness."}, {"pk": 2853071, "translation": "NET", "book": 46, "chapter": 1, "verse": 6, "text": "just as the testimony about Christ has been confirmed among you \u2014"}, {"pk": 2853072, "translation": "NET", "book": 46, "chapter": 1, "verse": 7, "text": "so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ.", "comment": "sn The revelation of our Lord Jesus Christ refers to the Lord\u2019s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8)."}, {"pk": 2853073, "translation": "NET", "book": 46, "chapter": 1, "verse": 8, "text": "He will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.", "comment": "tn Grk \u201cwho,\u201d referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2853074, "translation": "NET", "book": 46, "chapter": 1, "verse": 9, "text": "God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord."}, {"pk": 2853075, "translation": "NET", "book": 46, "chapter": 1, "verse": 10, "text": "I urge you, brothers and sisters, by the name of our Lord Jesus Christ, to agree together, to end your divisions, and to be united by the same mind and purpose.", "comment": "tn Grk \u201cthat there be no divisions among you.\u201d
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited).
tn Grk \u201cthat you all say the same thing.\u201d
tn Grk \u201cthat you be united in/by the same mind and in/by the same purpose.\u201d"}, {"pk": 2853076, "translation": "NET", "book": 46, "chapter": 1, "verse": 11, "text": "For members of Chloe\u2019s household have made it clear to me, my brothers and sisters, that there are quarrels among you.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10.
tn Or \u201crivalries, disputes.\u201d"}, {"pk": 2853077, "translation": "NET", "book": 46, "chapter": 1, "verse": 12, "text": "Now I mean this, that each of you is saying, \u201cI am with Paul,\u201d or \u201cI am with Apollos,\u201d or \u201cI am with Cephas,\u201d or \u201cI am with Christ.\u201d", "comment": "tn Or \u201cAnd I say this because.\u201d"}, {"pk": 2853078, "translation": "NET", "book": 46, "chapter": 1, "verse": 13, "text": "Is Christ divided? Paul wasn\u2019t crucified for you, was he? Or were you in fact baptized in the name of Paul?", "comment": "tn Questions prefaced with \u03bc\u1f75 (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a \u201ctag\u201d at the end in English (here the tag is \u201cwas he?\u201d).
tn This third question marks a peak in which Paul\u2019s incredulity at the Corinthians\u2019 attitude is in focus. The words \u201cin fact\u201d have been supplied in the translation to make this rhetorical juncture clear."}, {"pk": 2853079, "translation": "NET", "book": 46, "chapter": 1, "verse": 14, "text": "I thank God that I did not baptize any of you except Crispus and Gaius,", "comment": "tc The oldest and most important witnesses to this text, as well as a few others (\u05d0* B 6 1739 sams bopt), lack the words \u03c4\u1ff7 \u03b8\u03b5\u1ff7 (tw qew, \u201cGod\u201d), while the rest have them. An accidental omission could well account for the shorter reading, especially since \u03b8\u03b5\u1ff7 would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some mss at least, a dropping of the article but not the divine name. Internally, the Pauline introductory thanksgivings elsewhere always include \u03c4\u1ff7 \u03b8\u03b5\u1ff7 after \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u1ff6 (eucaristw, \u201cI thank\u201d; cf. Rom 1:8; 1 Cor 1:4; Phil 1:3; Phlm 4; in the plural, note Col 1:3; 1 Thess 1:2). However, both the fact that this is already used in 1 Cor 1:4 (thus perhaps motivating scribes to add it ten verses later), and that in later portions of his letters Paul does not consistently use the collocation of \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u1ff6 with \u03c4\u1ff7 \u03b8\u03b5\u1ff7 (Rom 16:4; 1 Cor 10:30), might give one pause. Still, nowhere else in the corpus Paulinum do we see a sentence begin with \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u1ff6 without an accompanying \u03c4\u1ff7 \u03b8\u03b5\u1ff7. A decision is difficult, but on balance it is probably best to retain the words."}, {"pk": 2853080, "translation": "NET", "book": 46, "chapter": 1, "verse": 15, "text": "so that no one can say that you were baptized in my name!"}, {"pk": 2853081, "translation": "NET", "book": 46, "chapter": 1, "verse": 16, "text": "(I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.)"}, {"pk": 2853082, "translation": "NET", "book": 46, "chapter": 1, "verse": 17, "text": "For Christ did not send me to baptize, but to preach the gospel \u2014 and not with clever speech, so that the cross of Christ would not become useless.", "comment": "tn Grk \u201cwould not be emptied.\u201d"}, {"pk": 2853083, "translation": "NET", "book": 46, "chapter": 1, "verse": 18, "text": "For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God."}, {"pk": 2853084, "translation": "NET", "book": 46, "chapter": 1, "verse": 19, "text": "For it is written, \u201cI will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.\u201d", "comment": "sn A quotation from Isa 29:14."}, {"pk": 2853085, "translation": "NET", "book": 46, "chapter": 1, "verse": 20, "text": "Where is the wise man? Where is the expert in the Mosaic law? Where is the debater of this age? Has God not made the wisdom of the world foolish?", "comment": "tn Grk \u201cthe scribe.\u201d The traditional rendering of \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03cd\u03c2 (grammateu\") as \u201cscribe\u201d does not communicate much to the modern English reader, for whom the term might mean \u201cprofessional copyist,\u201d if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus \u201cexpert in the Mosaic law\u201d comes closer to the meaning for the modern reader."}, {"pk": 2853086, "translation": "NET", "book": 46, "chapter": 1, "verse": 21, "text": "For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching."}, {"pk": 2853087, "translation": "NET", "book": 46, "chapter": 1, "verse": 22, "text": "For Jews demand miraculous signs and Greeks ask for wisdom,"}, {"pk": 2853088, "translation": "NET", "book": 46, "chapter": 1, "verse": 23, "text": "but we preach about a crucified Christ, a stumbling block to Jews and foolishness to Gentiles.", "comment": "tn Or \u201cMessiah\u201d; Grk \u201cpreach Christ [Messiah] crucified,\u201d giving the content of the message."}, {"pk": 2853089, "translation": "NET", "book": 46, "chapter": 1, "verse": 24, "text": "But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God."}, {"pk": 2853090, "translation": "NET", "book": 46, "chapter": 1, "verse": 25, "text": "For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.", "comment": "tn Grk \u201cthan men.\u201d
tn Grk \u201cthan men.\u201d"}, {"pk": 2853091, "translation": "NET", "book": 46, "chapter": 1, "verse": 26, "text": "Think about the circumstances of your call, brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position.", "comment": "tn Grk \u201caccording to the flesh.\u201d
tn Grk \u201cThink about your calling.\u201d \u201cCalling\u201d in Paul\u2019s writings usually refers to God\u2019s work of drawing people to faith in Christ. The following verses show that \u201ccalling\u201d here stands by metonymy for their circumstances when they became Christians, leading to the translation \u201cthe circumstances of your call.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10.
tn The Greek word \u03b5\u03c5\u03b3\u03b5\u03bd\u1f75\u03c2 (eugenh\") refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position."}, {"pk": 2853092, "translation": "NET", "book": 46, "chapter": 1, "verse": 27, "text": "But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong."}, {"pk": 2853093, "translation": "NET", "book": 46, "chapter": 1, "verse": 28, "text": "God chose what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2853094, "translation": "NET", "book": 46, "chapter": 1, "verse": 29, "text": "so that no one can boast in his presence."}, {"pk": 2853095, "translation": "NET", "book": 46, "chapter": 1, "verse": 30, "text": "He is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption,", "comment": "tn Grk \u201cof him you are in Christ Jesus.\u201d"}, {"pk": 2853096, "translation": "NET", "book": 46, "chapter": 1, "verse": 31, "text": "so that, as it is written, \u201cLet the one who boasts, boast in the Lord.\u201d", "comment": "sn A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul\u2019s presentation in vv. 26\u201331. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God \u2013 and so to boast in the Lord. Paul addresses the same three areas of human pride."}, {"pk": 2853097, "translation": "NET", "book": 46, "chapter": 2, "verse": 1, "text": "When I came to you, brothers and sisters, I did not come with superior eloquence or wisdom as I proclaimed the testimony of God.", "comment": "tc \u2021 A few important mss (\u00cc46vid \u05d0* A C pc as well as some versions and fathers) read \u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd (musthrion, \u201cmystery\u201d) instead of \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd (marturion, \u201ctestimony\u201d). But the latter has wider ms support (\u05d02 B D F G \u03a8 33 1739 1881 \u00cf and some versions), though not quite as impressive. \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd may have been changed by scribes in anticipation of Paul\u2019s words in 2:7, or conversely, \u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd may have been changed to conform to 1:6. Transcriptionally, since \u201cthe mystery of God/Christ\u201d is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while \u201ctestimony of Christ\u201d occurs in Paul only once (1 Cor 1:6, though \u201ctestimony of the Lord\u201d appears in 2 Tim 1:8), and \u201ctestimony of God\u201d never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd.
tn Grk \u201cand I, when I came.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u1f00\u03b3\u1f7d (kagw) has not been translated here.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853098, "translation": "NET", "book": 46, "chapter": 2, "verse": 2, "text": "For I decided to be concerned about nothing among you except Jesus Christ, and him crucified.", "comment": "tn Grk \u201cto know nothing.\u201d"}, {"pk": 2853099, "translation": "NET", "book": 46, "chapter": 2, "verse": 3, "text": "And I was with you in weakness and in fear and with much trembling."}, {"pk": 2853100, "translation": "NET", "book": 46, "chapter": 2, "verse": 4, "text": "My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power,"}, {"pk": 2853101, "translation": "NET", "book": 46, "chapter": 2, "verse": 5, "text": "so that your faith would not be based on human wisdom but on the power of God."}, {"pk": 2853102, "translation": "NET", "book": 46, "chapter": 2, "verse": 6, "text": "Now we do speak wisdom among the mature, but not a wisdom of this age or of the rulers of this age, who are perishing.", "comment": "tn In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03c2 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul\u2019s message, the mystery of God (v. 1), and so be translated as \u201cthose who believe God\u2019s message.\u201d"}, {"pk": 2853103, "translation": "NET", "book": 46, "chapter": 2, "verse": 7, "text": "Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory."}, {"pk": 2853104, "translation": "NET", "book": 46, "chapter": 2, "verse": 8, "text": "None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory."}, {"pk": 2853105, "translation": "NET", "book": 46, "chapter": 2, "verse": 9, "text": "But just as it is written, \u201cThings that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him.\u201d", "comment": "sn A quotation from Isa 64:4.
tn Grk \u201centered the heart,\u201d an OT expression, in which the heart functions like the mind."}, {"pk": 2853106, "translation": "NET", "book": 46, "chapter": 2, "verse": 10, "text": "God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God."}, {"pk": 2853107, "translation": "NET", "book": 46, "chapter": 2, "verse": 11, "text": "For who among men knows the things of a man except the man\u2019s spirit within him? So too, no one knows the things of God except the Spirit of God."}, {"pk": 2853108, "translation": "NET", "book": 46, "chapter": 2, "verse": 12, "text": "Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God."}, {"pk": 2853109, "translation": "NET", "book": 46, "chapter": 2, "verse": 13, "text": "And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people.", "comment": "tn Or \u201ccombining spiritual things with spiritual words\u201d (i.e., words the Spirit gives, as just described)."}, {"pk": 2853110, "translation": "NET", "book": 46, "chapter": 2, "verse": 14, "text": "The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.", "comment": "tn Grk \u201cnatural person.\u201d Cf. BDAG 1100 s.v. \u03c8\u03c5\u03c7\u03b9\u03ba\u03cc\u03c2 a, \u201can unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.\u201d"}, {"pk": 2853111, "translation": "NET", "book": 46, "chapter": 2, "verse": 15, "text": "The one who is spiritual discerns all things, yet he himself is understood by no one.", "comment": "tn Or \u201cevaluates.\u201d
tn Or \u201cis evaluated\u201d (i.e., \u201cis subject to evaluation\u201d); Grk \u201che himself is discerned,\u201d that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith."}, {"pk": 2853112, "translation": "NET", "book": 46, "chapter": 2, "verse": 16, "text": "For who has known the mind of the Lord, so as to advise him? But we have the mind of Christ.", "comment": "sn A quotation from Isa 40:13."}, {"pk": 2853113, "translation": "NET", "book": 46, "chapter": 3, "verse": 1, "text": "So, brothers and sisters, I could not speak to you as spiritual people, but instead as people of the flesh, as infants in Christ.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10.
tn Grk \u201cfleshly [people]\u201d; the Greek term here is \u03c3\u03b1\u03c1\u03ba\u03b9\u03bd\u03cc\u03c2 (BDAG 914 s.v. 1)."}, {"pk": 2853114, "translation": "NET", "book": 46, "chapter": 3, "verse": 2, "text": "I fed you milk, not solid food, for you were not yet ready. In fact, you are still not ready,", "comment": "sn Milk refers figuratively to basic or elementary Christian teaching. Paul\u2019s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready."}, {"pk": 2853115, "translation": "NET", "book": 46, "chapter": 3, "verse": 3, "text": "for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?", "comment": "tn Or \u201care still merely human\u201d; Grk \u201cfleshly.\u201d Cf. BDAG 914 s.v. \u03c3\u03b1\u03c1\u03ba\u03b9\u03ba\u03cc\u03c2 2, \u201cpert. to being human at a disappointing level of behavior or characteristics, (merely) human.\u201d The same phrase occurs again later in this verse.
tn Grk \u201cand walking in accordance with man,\u201d i.e., living like (fallen) humanity without the Spirit\u2019s influence; hence, \u201cunregenerate people.\u201d"}, {"pk": 2853116, "translation": "NET", "book": 46, "chapter": 3, "verse": 4, "text": "For whenever someone says, \u201cI am with Paul,\u201d or \u201cI am with Apollos,\u201d are you not merely human?", "comment": "tn Grk \u201care you not men,\u201d i.e., (fallen) humanity without the Spirit\u2019s influence. Here Paul does not say \u201cwalking in accordance with\u201d as in the previous verse; he actually states the Corinthians are this. However, this is almost certainly rhetorical hyperbole."}, {"pk": 2853117, "translation": "NET", "book": 46, "chapter": 3, "verse": 5, "text": "What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us.", "comment": "tn Grk \u201cand to each as the Lord gave.\u201d"}, {"pk": 2853118, "translation": "NET", "book": 46, "chapter": 3, "verse": 6, "text": "I planted, Apollos watered, but God caused it to grow.", "comment": "sn The expression I planted is generally taken to mean that Paul founded the church at Corinth. Later Apollos had a significant ministry there (watered). See also v. 10."}, {"pk": 2853119, "translation": "NET", "book": 46, "chapter": 3, "verse": 7, "text": "So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth.", "comment": "tn Grk \u201cis anything.\u201d"}, {"pk": 2853120, "translation": "NET", "book": 46, "chapter": 3, "verse": 8, "text": "The one who plants and the one who waters work as one, but each will receive his reward according to his work.", "comment": "tn Grk \u201care one.\u201d The purpose of this phrase is to portray unified action on the part of ministers underneath God\u2019s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation \u201cwork as one.\u201d"}, {"pk": 2853121, "translation": "NET", "book": 46, "chapter": 3, "verse": 9, "text": "We are coworkers belonging to God. You are God\u2019s field, God\u2019s building.", "comment": "tn Although 1 Cor 3:9 is frequently understood to mean, \u201cwe are coworkers with God,\u201d such a view assumes that the genitive \u03b8\u03b5\u03bf\u1fe6 (qeou) is associative because of its relationship to \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03bf\u03af (sunergoi). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5\u20138)."}, {"pk": 2853122, "translation": "NET", "book": 46, "chapter": 3, "verse": 10, "text": "According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds."}, {"pk": 2853123, "translation": "NET", "book": 46, "chapter": 3, "verse": 11, "text": "For no one can lay any foundation other than what is being laid, which is Jesus Christ."}, {"pk": 2853124, "translation": "NET", "book": 46, "chapter": 3, "verse": 12, "text": "If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw,", "comment": "sn The various materials described here, both valuable (gold, silver, precious stones) and worthless (wood, hay, or straw) refer to the quality of work built on the foundation, or possibly to the motivation of those doing the building. The materials themselves have been understood (1) as deeds or (2) as people (since ultimately the passage is addressing those who minister to others)."}, {"pk": 2853125, "translation": "NET", "book": 46, "chapter": 3, "verse": 13, "text": "each builder\u2019s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire. And the fire will test what kind of work each has done.", "comment": "tn Grk \u201ceach one\u2019s.\u201d Here \u201cbuilder\u2019s\u201d is employed in the translation for clarity.
tn In an attempt to clarify the referent, some translations add \u201cof Christ\u201d after \u201cDay\u201d (so TEV); others specify this as \u201cjudgment day\u201d (NLT) or \u201cthe day of judgment\u201d (CEV).sn The Day refers to the Day of the Lord Jesus Christ (cf. 1:8; 5:5) when each Christian worker will appear before Christ for evaluation of his ministry. Paul\u2019s constant motivation was to be pleasing to the Lord in that day (2 Cor 5:9\u201310) and receive his commendation (1 Cor 4:5).
tc \u2021 \u03b1\u1f50\u03c4\u03cc (auto) is found at this point in v. 13 in a number of significant witnesses, including A B C P 33 1739 al. But \u00cc46 \u05d0 D \u03a8 0289 1881 \u00cf latt lack it. The pronoun could be a motivated reading, designed to intensify Paul\u2019s statement. On the other hand, it could have been deleted because the article alone made the reference already clear. In this instance, the possibility of scribal addition seems more likely than scribal deletion, although a decision is difficult. NA27 includes the word in brackets, indicating doubt as to its authenticity.sn It is unclear whether the phrase it will be revealed by fire describes the Day (subject of the previous clause) or each one\u2019s work (subject of the clause before that)."}, {"pk": 2853126, "translation": "NET", "book": 46, "chapter": 3, "verse": 14, "text": "If what someone has built survives, he will receive a reward."}, {"pk": 2853127, "translation": "NET", "book": 46, "chapter": 3, "verse": 15, "text": "If someone\u2019s work is burned up, he will suffer loss. He himself will be saved, but only as through fire.", "comment": "tn The translation \u201c[will] be punished\u201d is given here by BDAG 428 s.v. \u03b6\u03b7\u03bc\u03b9\u03cc\u03c9 2. But the next clause says \u201che will be delivered\u201d and so \u201csuffering loss\u201d is more likely to refer to the destruction of the \u201cwork\u201d by fire or the loss of the reward that could have been gained."}, {"pk": 2853128, "translation": "NET", "book": 46, "chapter": 3, "verse": 16, "text": "Do you not know that you are God\u2019s temple and that God\u2019s Spirit lives in you?", "comment": "sn You are God\u2019s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)"}, {"pk": 2853129, "translation": "NET", "book": 46, "chapter": 3, "verse": 17, "text": "If someone destroys God\u2019s temple, God will destroy him. For God\u2019s temple is holy, which is what you are."}, {"pk": 2853130, "translation": "NET", "book": 46, "chapter": 3, "verse": 18, "text": "Guard against self-deception, each of you. If someone among you thinks he is wise in this age, let him become foolish so that he can become wise.", "comment": "tn Grk \u201clet no one deceive himself.\u201d"}, {"pk": 2853131, "translation": "NET", "book": 46, "chapter": 3, "verse": 19, "text": "For the wisdom of this age is foolishness with God. As it is written, \u201cHe catches the wise in their craftiness.\u201d", "comment": "sn A quotation from Job 5:13."}, {"pk": 2853132, "translation": "NET", "book": 46, "chapter": 3, "verse": 20, "text": "And again, \u201cThe Lord knows that the thoughts of the wise are futile.\u201d", "comment": "sn A quotation from Ps 94:11."}, {"pk": 2853133, "translation": "NET", "book": 46, "chapter": 3, "verse": 21, "text": "So then, no more boasting about mere mortals! For everything belongs to you,", "comment": "tn Grk \u201cso then, let no one boast in men.\u201d"}, {"pk": 2853134, "translation": "NET", "book": 46, "chapter": 3, "verse": 22, "text": "whether Paul or Apollos or Cephas or the world or life or death or the present or the future. Everything belongs to you,"}, {"pk": 2853135, "translation": "NET", "book": 46, "chapter": 3, "verse": 23, "text": "and you belong to Christ, and Christ belongs to God."}, {"pk": 2853136, "translation": "NET", "book": 46, "chapter": 4, "verse": 1, "text": "One should think about us this way \u2014 as servants of Christ and stewards of the mysteries of God.", "comment": "tn Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is both indefinite and general, \u201cone\u201d; \u201ca person\u201d (BDAG 81 s.v. 4.a.\u03b3)."}, {"pk": 2853137, "translation": "NET", "book": 46, "chapter": 4, "verse": 2, "text": "Now what is sought in stewards is that one be found faithful."}, {"pk": 2853138, "translation": "NET", "book": 46, "chapter": 4, "verse": 3, "text": "So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself."}, {"pk": 2853139, "translation": "NET", "book": 46, "chapter": 4, "verse": 4, "text": "For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord."}, {"pk": 2853140, "translation": "NET", "book": 46, "chapter": 4, "verse": 5, "text": "So then, do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God.", "comment": "tn Grk \u201ctime, until the Lord comes, who will bring to light.\u201d
tn Or \u201cpraise.\u201d"}, {"pk": 2853141, "translation": "NET", "book": 46, "chapter": 4, "verse": 6, "text": "I have applied these things to myself and Apollos because of you, brothers and sisters, so that through us you may learn \u201cnot to go beyond what is written,\u201d so that none of you will be puffed up in favor of the one against the other.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853142, "translation": "NET", "book": 46, "chapter": 4, "verse": 7, "text": "For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not?"}, {"pk": 2853143, "translation": "NET", "book": 46, "chapter": 4, "verse": 8, "text": "Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you!"}, {"pk": 2853144, "translation": "NET", "book": 46, "chapter": 4, "verse": 9, "text": "For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people."}, {"pk": 2853145, "translation": "NET", "book": 46, "chapter": 4, "verse": 10, "text": "We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored!"}, {"pk": 2853146, "translation": "NET", "book": 46, "chapter": 4, "verse": 11, "text": "To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads."}, {"pk": 2853147, "translation": "NET", "book": 46, "chapter": 4, "verse": 12, "text": "We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure,"}, {"pk": 2853148, "translation": "NET", "book": 46, "chapter": 4, "verse": 13, "text": "when people lie about us, we answer in a friendly manner. We are the world\u2019s dirt and scum, even now."}, {"pk": 2853149, "translation": "NET", "book": 46, "chapter": 4, "verse": 14, "text": "I am not writing these things to shame you, but to correct you as my dear children."}, {"pk": 2853150, "translation": "NET", "book": 46, "chapter": 4, "verse": 15, "text": "For though you may have ten thousand guardians in Christ, you do not have many fathers, because I became your father in Christ Jesus through the gospel."}, {"pk": 2853151, "translation": "NET", "book": 46, "chapter": 4, "verse": 16, "text": "I encourage you, then, be imitators of me."}, {"pk": 2853152, "translation": "NET", "book": 46, "chapter": 4, "verse": 17, "text": "For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, as I teach them everywhere in every church.", "comment": "tc \u2021 Several important mss read \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (Ihsou, \u201cJesus\u201d) after \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 (Cristw, \u201cChrist\u201d) in v. 17 (so \u00cc46 \u05d0 C D1 33 1739 al). Western mss have \u03ba\u03c5\u03c1\u03af\u1ff3 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (kuriw Ihsou, \u201cLord Jesus\u201d; D* F G), while several significant mss, as well as the majority, have only \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 here (A B D2 \u03a8 \u00cf sa). Once \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 got into the text, it would continue to be copied. There is however no easy explanation for the word lacking in so many witnesses. Thus the shorter reading appears to be original. NA27 includes \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 in brackets, indicating doubt as to its authenticity."}, {"pk": 2853153, "translation": "NET", "book": 46, "chapter": 4, "verse": 18, "text": "Some have become arrogant, as if I were not coming to you.", "comment": "tn Grk \u201cpuffed up\u201d; \u201cinflated.\u201d"}, {"pk": 2853154, "translation": "NET", "book": 46, "chapter": 4, "verse": 19, "text": "But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power."}, {"pk": 2853155, "translation": "NET", "book": 46, "chapter": 4, "verse": 20, "text": "For the kingdom of God is demonstrated not in idle talk but with power."}, {"pk": 2853156, "translation": "NET", "book": 46, "chapter": 4, "verse": 21, "text": "What do you want? Shall I come to you with a rod of discipline or with love and a spirit of gentleness?", "comment": "tn Grk \u201crod.\u201d Context indicates that this rod will be used for disciplinary purposes.sn Paul is using the term rod in this context to refer to his apostolic authority to discipline those who have become arrogant in the Corinthian church and have attempted to undermine his ministry (cf. 4:18\u201319)."}, {"pk": 2853157, "translation": "NET", "book": 46, "chapter": 5, "verse": 1, "text": "It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with his father\u2019s wife.", "comment": "tn Or \u201csomeone has married\u201d; Grk \u201csomeone has,\u201d but the verb \u1f14\u03c7\u03c9 (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her."}, {"pk": 2853158, "translation": "NET", "book": 46, "chapter": 5, "verse": 2, "text": "And you are proud! Shouldn\u2019t you have been deeply sorrowful instead and removed the one who did this from among you?", "comment": "tn Grk \u201csorrowful, so that the one who did this might be removed.\u201d
tn Or \u201care puffed up/arrogant,\u201d the same verb occurring in 4:6, 18."}, {"pk": 2853159, "translation": "NET", "book": 46, "chapter": 5, "verse": 3, "text": "For even though I am absent physically, I am present in spirit. And I have already judged the one who did this, just as though I were present.", "comment": "tn Grk \u201cin body.\u201d
tn Verse 3 is one sentence in Greek (\u201cFor \u2013 even though I am absent in body, yet present in spirit \u2013 I have already judged the one who did this, as though I were present\u201d) that has been broken up due to English stylistic considerations."}, {"pk": 2853160, "translation": "NET", "book": 46, "chapter": 5, "verse": 4, "text": "When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus,", "comment": "tc On the wording \u201cour Lord Jesus\u201d (\u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u1f21\u03bc\u1ff6\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6, tou kuriou Jhmwn Ihsou) there is some variation in the extant witnesses: \u1f21\u03bc\u1ff6\u03bd is lacking in \u05d0 A \u03a8 1505 pc; \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Cristou, \u201cChrist\u201d) is found after \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 in \u00cc46 \u05d0 D2 F G 33 1881 \u00cf co and before \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 in 81. The wording \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u1f21\u03bc\u1ff6\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 is read by B D* 1175 1739 pc. Concerning \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6, even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression \u201cour Lord Jesus\u201d is routinely followed by \u201cChrist\u201d (e.g., Rom 5:1, 11; 15:6, 30; 1 Cor 1:2, 7, 10; 15:57; 2 Cor 8:9; Gal 6:14, 18, Eph 1:3, 17; 5:20; 6:24; Col 1:3; 1 Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply \u201cour Lord Jesus\u201d (e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). A preference should thus be given to the shorter reading. As for the \u1f21\u03bc\u1ff6\u03bd, it is very difficult to decide: \u201cthe Lord Jesus\u201d occurs as often as \u201cour Lord Jesus\u201d (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Although scribes would tend to expand on the text, the only witnesses that have \u201cthe Lord Jesus\u201d (without \u201cour\u201d or \u201cChrist\u201d) are A \u03a8 1505 pc. On balance, then, \u201cour Lord Jesus\u201d is the best reading in this verse.
tn Verses 4b-5a are capable of various punctuations: (1) \u201cand I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan\u201d; (2) \u201cand I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan\u201d; (3) \u201cand I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan\u201d (as adopted in the text). The first option suggests the Lord\u2019s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord\u2019s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord\u2019s power to the surrounding phrases vague, perhaps implying that both are in view."}, {"pk": 2853161, "translation": "NET", "book": 46, "chapter": 5, "verse": 5, "text": "turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.", "comment": "tc The shorter reading, \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (kuriou, \u201cLord\u201d), is found in \u00cc46 B 630 1739 pc; \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (kuriou Ihsou, \u201cLord Jesus\u201d) is read by \u00cc61vid \u05d0 \u03a8 \u00cf; \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (kuriou Ihsou Cristou, \u201cLord Jesus Christ\u201d) by D pc; and \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u1f21\u03bc\u1ff6\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (kuriou Jhmwn Ihsou Cristou, \u201cour Lord Jesus Christ\u201d) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of \u201cJesus\u201d twice in the previous verse.
tn Or perhaps \u201cturn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved\u2026\u201d; Grk \u201cfor the destruction of the flesh, so that the spirit may be saved.\u201d This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (\u201cturn this man over to Satan\u201d) which in turn leads to the man\u2019s physical death (\u201cthe destruction of the flesh\u201d), resulting in the man\u2019s ultimate salvation (\u201cthat [his] spirit may be saved\u2026\u201d). (2) Others see the phrase \u201cdestruction of the flesh\u201d as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the \u201cflesh\u201d to refer to the offender\u2019s \u201csinful nature\u201d or \u201ccarnal nature,\u201d which is \u201cdestroyed\u201d by placing him outside the church, back in Satan\u2019s domain (exactly how this \u201cdestruction\u201d is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the \u201cflesh\u201d nor the \u201cspirit\u201d belong to the offender, but to the church collectively; thus it is the \u201cfleshly works\u201d of the congregation which are being destroyed by the removal of the offender (cf. 5:13) so that the \u201cspirit,\u201d the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7\u20138). See, e.g., B. Campbell, \u201cFlesh and Spirit in 1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT,\u201d JETS 36 (1993): 331-42. The alternate translation \u201cfor the destruction of your fleshly works, so that your spirit may be saved\u201d reflects this latter view."}, {"pk": 2853162, "translation": "NET", "book": 46, "chapter": 5, "verse": 6, "text": "Your boasting is not good. Don\u2019t you know that a little yeast affects the whole batch of dough?", "comment": "tn Grk \u201ca little yeast leavens.\u201d
sn In this passage (5:6\u20138) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1\u20135 and mentioned again in 5:13."}, {"pk": 2853163, "translation": "NET", "book": 46, "chapter": 5, "verse": 7, "text": "Clean out the old yeast so that you may be a new batch of dough \u2014 you are, in fact, without yeast. For Christ, our Passover lamb, has been sacrificed."}, {"pk": 2853164, "translation": "NET", "book": 46, "chapter": 5, "verse": 8, "text": "So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth.", "comment": "tn Grk \u201cwith the unleavened bread of sincerity and truth.\u201d"}, {"pk": 2853165, "translation": "NET", "book": 46, "chapter": 5, "verse": 9, "text": "I wrote you in my letter not to associate with sexually immoral people."}, {"pk": 2853166, "translation": "NET", "book": 46, "chapter": 5, "verse": 10, "text": "In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world."}, {"pk": 2853167, "translation": "NET", "book": 46, "chapter": 5, "verse": 11, "text": "But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person.", "comment": "tn Or \u201ca reviler\u201d; BDAG 602 s.v. \u03bb\u03bf\u03af\u03b4\u03bf\u03c1\u03bf\u03c2 defines the term as \u201creviler, abusive person.\u201d
tn Grk \u201ca brother,\u201d but the Greek word \u201cbrother\u201d may be used for \u201cbrother or sister,\u201d \u201cfellow Christian,\u201d or \u201cfellow member of the church.\u201d Here the term \u201cbrother\u201d broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a)."}, {"pk": 2853168, "translation": "NET", "book": 46, "chapter": 5, "verse": 12, "text": "For what do I have to do with judging those outside? Are you not to judge those inside?"}, {"pk": 2853169, "translation": "NET", "book": 46, "chapter": 5, "verse": 13, "text": "But God will judge those outside. Remove the evil person from among you.", "comment": "sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2."}, {"pk": 2853170, "translation": "NET", "book": 46, "chapter": 6, "verse": 1, "text": "When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints?"}, {"pk": 2853171, "translation": "NET", "book": 46, "chapter": 6, "verse": 2, "text": "Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?"}, {"pk": 2853172, "translation": "NET", "book": 46, "chapter": 6, "verse": 3, "text": "Do you not know that we will judge angels? Why not ordinary matters!"}, {"pk": 2853173, "translation": "NET", "book": 46, "chapter": 6, "verse": 4, "text": "So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church?", "comment": "tn Or \u201cif you have ordinary lawsuits, appoint as judges those who have no standing in the church!\u201d This alternative reading (cf. KJV, NIV) takes the Greek verb \u03ba\u03b1\u03b8\u03af\u03b6\u03b5\u03c4\u03b5 (kaqizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable."}, {"pk": 2853174, "translation": "NET", "book": 46, "chapter": 6, "verse": 5, "text": "I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians?", "comment": "tn Grk \u201cto decide between his brother (and his opponent),\u201d but see the note on the word \u201cChristian\u201d in 5:11."}, {"pk": 2853175, "translation": "NET", "book": 46, "chapter": 6, "verse": 6, "text": "Instead, does a Christian sue a Christian, and do this before unbelievers?", "comment": "tn Grk \u201cdoes a brother sue a brother,\u201d but see the note on the word \u201cChristian\u201d in 5:11."}, {"pk": 2853176, "translation": "NET", "book": 46, "chapter": 6, "verse": 7, "text": "The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?"}, {"pk": 2853177, "translation": "NET", "book": 46, "chapter": 6, "verse": 8, "text": "But you yourselves wrong and cheat, and you do this to your brothers and sisters!", "comment": "tn Grk \u201cbrothers.\u201d The Greek term \u201cbrother\u201d literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a). See also the note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853178, "translation": "NET", "book": 46, "chapter": 6, "verse": 9, "text": "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals,", "comment": "tn On this term BDAG 135 s.v. \u1f00\u03c1\u03c3\u03b5\u03bd\u03bf\u03ba\u03bf\u03af\u03c4\u03b7\u03c2 states, \u201ca male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9\u2026of one who assumes the dominant role in same-sex activity, opp. \u03bc\u03b1\u03bb\u03b1\u03ba\u03cc\u03c2\u20261 Ti 1:10; Pol 5:3. Cp. Ro 1:27.\u201d L&N 88.280 states, \u201ca male partner in homosexual intercourse \u2013 \u2018homosexual.\u2019\u2026It is possible that \u1f00\u03c1\u03c3\u03b5\u03bd\u03bf\u03ba\u03bf\u03af\u03c4\u03b7\u03c2 in certain contexts refers to the active male partner in homosexual intercourse in contrast with \u03bc\u03b1\u03bb\u03b1\u03ba\u03cc\u03c2, the passive male partner.\u201d Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification \u201cpracticing\u201d was supplied in the translation, following the emphasis in BDAG.
tn This term is sometimes rendered \u201ceffeminate,\u201d although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BDAG 613 s.v. \u03bc\u03b1\u03bb\u03b1\u03ba\u03cc\u03c2 2 has \u201cpert. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship.\u201d L&N 88.281 states, \u201cthe passive male partner in homosexual intercourse \u2013 \u2018homosexual.\u2019 \u2026As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.\u201d See also the discussion in G. D. Fee, First Corinthians (NICNT), 243-44. A number of modern translations have adopted the phrase \u201cmale prostitutes\u201d for \u03bc\u03b1\u03bb\u03b1\u03ba\u03bf\u03af in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean \u201cmales who sell their services to women,\u201d while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prostitution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation \u201cpassive homosexual partners\u201d has been used here."}, {"pk": 2853179, "translation": "NET", "book": 46, "chapter": 6, "verse": 10, "text": "thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God.", "comment": "tn Or \u201crevilers\u201d; BDAG 602 s.v. \u03bb\u03bf\u03af\u03b4\u03bf\u03c1\u03bf\u03c2 defines the term as \u201creviler, abusive person.\u201d Because the term \u201cabusive\u201d without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier \u201cverbally\u201d has been supplied in the translation."}, {"pk": 2853180, "translation": "NET", "book": 46, "chapter": 6, "verse": 11, "text": "Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.", "comment": "tn Grk \u201cand some [of you] were these.\u201d
tc The external evidence in support of the reading \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Ihsou Cristou, \u201cJesus Christ\u201d) is quite impressive: \u00cc11vid,46 \u05d0 B Cvid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 has significantly poorer support (A D2 \u03a8 \u00cf sa). Although the wording of the original could certainly have been expanded, it is also possible that \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6."}, {"pk": 2853181, "translation": "NET", "book": 46, "chapter": 6, "verse": 12, "text": "\u201cAll things are lawful for me\u201d \u2014 but not everything is beneficial. \u201cAll things are lawful for me\u201d \u2014 but I will not be controlled by anything.", "comment": "sn All things are lawful for me. In the expressions in vv. 12\u201313 within quotation marks, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas."}, {"pk": 2853182, "translation": "NET", "book": 46, "chapter": 6, "verse": 13, "text": "\u201cFood is for the stomach and the stomach is for food, but God will do away with both.\u201d The body is not for sexual immorality, but for the Lord, and the Lord for the body.", "comment": "tn Grk \u201cboth this [stomach] and these [foods].\u201dsn There is debate as to the extent of the Corinthian slogan which Paul quotes here. Some argue that the slogan is only the first sentence \u2013 \u201cFood is for the stomach and the stomach is for food\u201d \u2013 with the second statement forming Paul\u2019s rejoinder, while others argue that the slogan contains both sentences (as in the translation above). The argument which favors the latter is the tight conceptual and grammatical parallelism which occurs if Paul\u2019s response begins with \u201cThe body is not for sexual immorality\u201d and then continues through the end of v. 14. For discussion and diagrams of this structure, see G. D. Fee, First Corinthians (NICNT), 253-57."}, {"pk": 2853183, "translation": "NET", "book": 46, "chapter": 6, "verse": 14, "text": "Now God indeed raised the Lord and he will raise us by his power."}, {"pk": 2853184, "translation": "NET", "book": 46, "chapter": 6, "verse": 15, "text": "Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a prostitute? Never!"}, {"pk": 2853185, "translation": "NET", "book": 46, "chapter": 6, "verse": 16, "text": "Or do you not know that anyone who is united with a prostitute is one body with her? For it is said, \u201cThe two will become one flesh.\u201d", "comment": "sn A quotation from Gen 2:24.
tn Or \u201cis in relationship with.\u201d
tn Grk \u201cis one body,\u201d implying the association \u201cwith her.\u201d"}, {"pk": 2853186, "translation": "NET", "book": 46, "chapter": 6, "verse": 17, "text": "But the one united with the Lord is one spirit with him.", "comment": "tn Grk \u201cin relationship with.\u201d
tn Grk \u201cis one spirit,\u201d implying the association \u201cwith him.\u201d"}, {"pk": 2853187, "translation": "NET", "book": 46, "chapter": 6, "verse": 18, "text": "Flee sexual immorality! \u201cEvery sin a person commits is outside of the body\u201d \u2014 but the immoral person sins against his own body.", "comment": "sn It is debated whether this is a Corinthian slogan. If it is not, then Paul is essentially arguing that there are two types of sin, nonsexual sins which take place outside the body and sexual sins which are against a person\u2019s very own body. If it is a Corinthian slogan, then it is a slogan used by the Corinthians to justify their immoral behavior. With it they are claiming that anything done in the body or through the body had no moral relevance. A decision here is very difficult, but the latter is to be preferred for two main reasons. (1) This is the most natural understanding of the statement as it is written. To construe it as a statement by Paul requires a substantial clarification in the sense (e.g., \u201cAll other sins\u2026\u201d [NIV]). (2) Theologically the former is more difficult: Why would Paul single out sexual sins as more intrinsically related to the body than other sins, such as gluttony or drunkenness? For these reasons, it is more likely that the phrase in quotation marks is indeed a Corinthian slogan which Paul turns against them in the course of his argument, although the decision must be regarded as tentative."}, {"pk": 2853188, "translation": "NET", "book": 46, "chapter": 6, "verse": 19, "text": "Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?", "comment": "tn Grk \u201cthe \u2018in you\u2019 Holy Spirit.\u201d The position of the prepositional phrase \u1f10\u03bd \u1f51\u03bc\u1fd6\u03bd (en Jumin, \u201cin you\u201d) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses."}, {"pk": 2853189, "translation": "NET", "book": 46, "chapter": 6, "verse": 20, "text": "For you were bought at a price. Therefore glorify God with your body."}, {"pk": 2853190, "translation": "NET", "book": 46, "chapter": 7, "verse": 1, "text": "Now with regard to the issues you wrote about: \u201cIt is good for a man not to have sexual relations with a woman.\u201d", "comment": "tn Grk \u201cIt is good for a man not to touch a woman,\u201d a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12\u201313) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, \u201c1 Corinthians 7:1 in the NIV,\u201d JETS 23 (1980): 307-14."}, {"pk": 2853191, "translation": "NET", "book": 46, "chapter": 7, "verse": 2, "text": "But because of immoralities, each man should have relations with his own wife and each woman with her own husband.", "comment": "tn Grk \u201ceach man should have his own wife.\u201d \u201cHave\u201d in this context means \u201chave marital relations with\u201d (see the following verse). The verb \u1f10\u03c7\u03ad\u03c4\u03c9 (ecetw, \u201chave\u201d) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning \u201chave sexual relations with,\u201d and 9 times elsewhere in the NT with the same meaning (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John 4:18 [twice]; 1 Cor 5:1; 7:29).
tn Grk \u201cshould have.\u201d For explanation of the translation, see the note on \u201chave relations with\u201d earlier in this verse."}, {"pk": 2853192, "translation": "NET", "book": 46, "chapter": 7, "verse": 3, "text": "A husband should give to his wife her sexual rights, and likewise a wife to her husband.", "comment": "tn Grk \u201cfulfill the obligation\u201d or \u201cpay the debt,\u201d referring to the fulfillment of sexual needs within marriage."}, {"pk": 2853193, "translation": "NET", "book": 46, "chapter": 7, "verse": 4, "text": "It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife."}, {"pk": 2853194, "translation": "NET", "book": 46, "chapter": 7, "verse": 5, "text": "Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. Then resume your relationship, so that Satan may not tempt you because of your lack of self-control.", "comment": "tn Grk \u201cand be together again.\u201d
tc Most later witnesses (\u05d02 \u00cf sy) add \u201cfasting and\u201d (\u03c4\u1fc7 \u03bd\u03b7\u03c3\u03c4\u03b5\u03af\u1fb3 \u03ba\u03b1\u03af, th nhsteia kai) before \u201cprayer.\u201d But such an addition is motivated by ascetic concerns; further, its lack in \u00cc11vid,46 \u05d0* A B C D F G P \u03a8 33 1739 1881 2464 al latt co argues decisively against its authenticity."}, {"pk": 2853195, "translation": "NET", "book": 46, "chapter": 7, "verse": 6, "text": "I say this as a concession, not as a command."}, {"pk": 2853196, "translation": "NET", "book": 46, "chapter": 7, "verse": 7, "text": "I wish that everyone was as I am. But each has his own gift from God, one this way, another that."}, {"pk": 2853197, "translation": "NET", "book": 46, "chapter": 7, "verse": 8, "text": "To the unmarried and widows I say that it is best for them to remain as I am."}, {"pk": 2853198, "translation": "NET", "book": 46, "chapter": 7, "verse": 9, "text": "But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire.", "comment": "tn Grk \u201cthan to burn,\u201d a figure of speech referring to unfulfilled sexual passion."}, {"pk": 2853199, "translation": "NET", "book": 46, "chapter": 7, "verse": 10, "text": "To the married I give this command \u2014 not I, but the Lord \u2014 a wife should not divorce a husband", "comment": "sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus\u2019 teaching during his earthly ministry. In vv. 10\u201311, Paul reports the Lord\u2019s own teaching about divorce (cf. Mark 10:5\u201312)."}, {"pk": 2853200, "translation": "NET", "book": 46, "chapter": 7, "verse": 11, "text": "(but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife."}, {"pk": 2853201, "translation": "NET", "book": 46, "chapter": 7, "verse": 12, "text": "To the rest I say \u2014 I, not the Lord \u2014 if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her.", "comment": "sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus\u2019 teaching during his earthly ministry. In vv. 12\u201316, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry."}, {"pk": 2853202, "translation": "NET", "book": 46, "chapter": 7, "verse": 13, "text": "And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him."}, {"pk": 2853203, "translation": "NET", "book": 46, "chapter": 7, "verse": 14, "text": "For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. Otherwise your children are unclean, but now they are holy.", "comment": "tc Grk \u201cthe brother.\u201d Later witnesses (\u05d02 D2 \u00cf) have \u1f00\u03bd\u03b4\u03c1\u03af (andri, \u201chusband\u201d) here, apparently in conscious emulation of the earlier mention of \u1f00\u03bd\u1f75\u03c1 (ajnhr) in the verse. However, the earliest and best witnesses (\u00cc46 \u05d0* A B C D* F G P \u03a8 33 1739 al co) are decisively in favor of \u1f00\u03b4\u03b5\u03bb\u03c6\u1ff7 (adelfw, \u201cbrother\u201d), a word that because of the close association with \u201cwife\u201d here may have seemed inappropriate to many scribes. It is also for reasons of English style that \u201cher husband\u201d is used in the translation."}, {"pk": 2853204, "translation": "NET", "book": 46, "chapter": 7, "verse": 15, "text": "But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. God has called you in peace.", "comment": "sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is \u201cnot bound to continue the marriage,\u201d i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10\u201311) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is \u201cnot bound in regard to marriage,\u201d i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39\u201340, where a wife is said to be \u201cbound\u201d (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is \u201cfree\u201d to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means \u201cfree to marry another.\u201d"}, {"pk": 2853205, "translation": "NET", "book": 46, "chapter": 7, "verse": 16, "text": "For how do you know, wife, whether you will bring your husband to salvation? Or how do you know, husband, whether you will bring your wife to salvation?", "comment": "tn Grk \u201cwill save your wife?\u201d The meaning is obviously that the husband would be the human agent in leading his wife to salvation.
tn Grk \u201cwill save your husband?\u201d The meaning is obviously that the wife would be the human agent in leading her husband to salvation."}, {"pk": 2853206, "translation": "NET", "book": 46, "chapter": 7, "verse": 17, "text": "Nevertheless, as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches.", "comment": "tn Or \u201conly\u201d; Grk \u201cif not.\u201d"}, {"pk": 2853207, "translation": "NET", "book": 46, "chapter": 7, "verse": 18, "text": "Was anyone called after he had been circumcised? He should not try to undo his circumcision. Was anyone called who is uncircumcised? He should not get circumcised.", "comment": "tn Grk \u201cLet him not pull over the foreskin,\u201d that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. \u1f10\u03c0\u03b9\u03c3\u03c0\u03ac\u03c9 3."}, {"pk": 2853208, "translation": "NET", "book": 46, "chapter": 7, "verse": 19, "text": "Circumcision is nothing and uncircumcision is nothing. Instead, keeping God\u2019s commandments is what counts."}, {"pk": 2853209, "translation": "NET", "book": 46, "chapter": 7, "verse": 20, "text": "Let each one remain in that situation in life in which he was called.", "comment": "tn Grk \u201cin the calling.\u201d \u201cCalling\u201d in Paul is God\u2019s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person\u2019s circumstances when he becomes a Christian."}, {"pk": 2853210, "translation": "NET", "book": 46, "chapter": 7, "verse": 21, "text": "Were you called as a slave? Do not worry about it. But if indeed you are able to be free, make the most of the opportunity.", "comment": "tn Traditionally, \u201cservant\u201d (KJV), though almost all modern translations render the word as \u201cslave\u201d here."}, {"pk": 2853211, "translation": "NET", "book": 46, "chapter": 7, "verse": 22, "text": "For the one who was called in the Lord as a slave is the Lord\u2019s freedman. In the same way, the one who was called as a free person is Christ\u2019s slave."}, {"pk": 2853212, "translation": "NET", "book": 46, "chapter": 7, "verse": 23, "text": "You were bought with a price. Do not become slaves of men."}, {"pk": 2853213, "translation": "NET", "book": 46, "chapter": 7, "verse": 24, "text": "In whatever situation someone was called, brothers and sisters, let him remain in it with God.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853214, "translation": "NET", "book": 46, "chapter": 7, "verse": 25, "text": "With regard to the question about people who have never married, I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.", "comment": "tn Grk \u201cvirgins.\u201d There are three main views as to which group of people is referred to by the word \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 (parqenos) here, and the stance taken here directly impacts one\u2019s understanding of vv. 36\u201338. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28."}, {"pk": 2853215, "translation": "NET", "book": 46, "chapter": 7, "verse": 26, "text": "Because of the impending crisis I think it best for you to remain as you are."}, {"pk": 2853216, "translation": "NET", "book": 46, "chapter": 7, "verse": 27, "text": "The one bound to a wife should not seek divorce. The one released from a wife should not seek marriage.", "comment": "tn Grk \u201cshould not seek a wife.\u201d"}, {"pk": 2853217, "translation": "NET", "book": 46, "chapter": 7, "verse": 28, "text": "But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, and I am trying to spare you such problems.", "comment": "tn Grk \u201cthese will have tribulation in the flesh.\u201d
tn Grk \u201cI am trying to spare you.\u201d Direct objects were frequently omitted in Greek when clear from the context. \u201cSuch problems\u201d has been supplied here to make the sense of the statement clear."}, {"pk": 2853218, "translation": "NET", "book": 46, "chapter": 7, "verse": 29, "text": "And I say this, brothers and sisters: The time is short. So then those who have wives should be as those who have none,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853219, "translation": "NET", "book": 46, "chapter": 7, "verse": 30, "text": "those with tears like those not weeping, those who rejoice like those not rejoicing, those who buy like those without possessions,"}, {"pk": 2853220, "translation": "NET", "book": 46, "chapter": 7, "verse": 31, "text": "those who use the world as though they were not using it to the full. For the present shape of this world is passing away."}, {"pk": 2853221, "translation": "NET", "book": 46, "chapter": 7, "verse": 32, "text": "And I want you to be free from concern. An unmarried man is concerned about the things of the Lord, how to please the Lord."}, {"pk": 2853222, "translation": "NET", "book": 46, "chapter": 7, "verse": 33, "text": "But a married man is concerned about the things of the world, how to please his wife,"}, {"pk": 2853223, "translation": "NET", "book": 46, "chapter": 7, "verse": 34, "text": "and he is divided. An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband.", "comment": "sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.
tc There are three viable variant readings at this point in the text. (1) The reading \u1f21 \u03b3\u03c5\u03bd\u1f74 \u1f21 \u1f04\u03b3\u03b1\u03bc\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 (Jh gunh Jh agamo\" kai Jh parqeno\", \u201cthe unmarried woman and the virgin\u201d) is represented by ancient and important mss, as well as some significant versions (\u00cc15 B 104 365 1505 pc vg co). (2) The reading \u1f21 \u03b3\u03c5\u03bd\u1f74 \u1f21 \u1f04\u03b3\u03b1\u03bc\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 \u1f21 \u1f04\u03b3\u03b1\u03bc\u03bf\u03c2 (\u201cthe unmarried woman and the unmarried virgin\u201d) is also found in ancient and important mss (\u00cc46 \u05d0 A 33 1739 1881 pc). (3) The reading \u1f21 \u03b3\u03c5\u03bd\u1f74 \u03ba\u03b1\u1f76 \u1f21 \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 \u1f21 \u1f04\u03b3\u03b1\u03bc\u03bf\u03c2 (\u201cthe woman and the unmarried virgin\u201d) is found in Western mss (D F G) and the majority of Byzantine cursives. Based upon external evidence, the first and second readings are the strongest; the readings both reach deep into the second century with strong testimony from mss of the Alexandrian texttype. Internal evidence seems equally balanced: Scribes may have wanted to add \u1f21 \u1f04\u03b3\u03b1\u03bc\u03bf\u03c2 to \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 for stylistic reasons, but they might also have wanted to remove it because it sounded redundant. Because Paul\u2019s meaning is not quite clear, a decision on the proper textual reading is difficult. On the whole scribes tended to add to the text, not take from it. Thus the first reading should be favored as original, but this decision should be regarded as less than certain.tn Grk \u201cThe unmarried woman and the virgin.\u201d The identity of the \u201cvirgin\u201d here is a matter of interpretation (see note on \u201cpeople who have never married\u201d in v. 25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective \u1f21 \u1f04\u03b3\u03b1\u03bc\u03bf\u03c2 (Jh agamo\", \u201cunmarried\u201d) with \u201cwoman\u201d and not \u201cvirgin\u201d precludes that interpretation; in addition, the use of the article with both \u201cwoman\u201d and \u201cvirgin\u201d implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction \u201cor\u201d to indicate the distinction. Thus the translation \u201cAn unmarried woman or a virgin\u201d has been used to make clear that two groups are in view."}, {"pk": 2853224, "translation": "NET", "book": 46, "chapter": 7, "verse": 35, "text": "I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord."}, {"pk": 2853225, "translation": "NET", "book": 46, "chapter": 7, "verse": 36, "text": "If anyone thinks he is acting inappropriately toward his virgin, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry.", "comment": "tn Or referring to an engaged man: \u201cif he is past the critical point,\u201d \u201cif his passions are too strong.\u201d The word literally means \u201cto be past the high point.\u201d
tn Grk \u201cvirgin,\u201d either a fianc\u00e9e, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38."}, {"pk": 2853226, "translation": "NET", "book": 46, "chapter": 7, "verse": 37, "text": "But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well."}, {"pk": 2853227, "translation": "NET", "book": 46, "chapter": 7, "verse": 38, "text": "So then, the one who marries his own virgin does well, but the one who does not, does better.", "comment": "tn Or \u201cwho gives his own virgin in marriage.\u201d
sn 1 Cor 7:36\u201338. There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 (Grk) \u201cto keep his own virgin\u201d fits this view well (\u201ckeep his own virgin [in his household]\u201d rather than give her in marriage), but it does not fit the second view (there is little warrant for adding \u201cher\u201d in the way the second view translates it: \u201cto keep her as a virgin\u201d). (2) The verb used twice in v. 38 (\u03b3\u03b1\u03bc\u03af\u03b6\u03c9, gamizw) normally means \u201cto give in marriage\u201d not \u201cto get married.\u201d The latter is usually expressed by \u03b3\u03b1\u03bc\u03ad\u03c9 (gamew), as in v. 36b. (3) The father deciding what is best regarding his daughter\u2019s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: \u201c7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.\u201d The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word \u201cvirgin\u201d (vv. 36, 37, 38) if \u201cdaughter\u201d or \u201cward\u201d is intended. (2) The other view requires some difficult shifting of subjects in v. 36, whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: \u201c7:36 If anyone thinks he is acting inappropriately toward his fianc\u00e9e, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep her as his fianc\u00e9e, does well. 7:38 So then, the one who marries his fianc\u00e9e does well, but the one who does not marry her does better.\u201d"}, {"pk": 2853228, "translation": "NET", "book": 46, "chapter": 7, "verse": 39, "text": "A wife is bound as long as her husband is living. But if her husband dies, she is free to marry anyone she wishes (only someone in the Lord).", "comment": "tn The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for the death of a believer."}, {"pk": 2853229, "translation": "NET", "book": 46, "chapter": 7, "verse": 40, "text": "But in my opinion, she will be happier if she remains as she is \u2014 and I think that I too have the Spirit of God!"}, {"pk": 2853230, "translation": "NET", "book": 46, "chapter": 8, "verse": 1, "text": "With regard to food sacrificed to idols, we know that \u201cwe all have knowledge.\u201d Knowledge puffs up, but love builds up.", "comment": "sn \u201cWe all have knowledge.\u201d Here and in v. 4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12\u201313; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas."}, {"pk": 2853231, "translation": "NET", "book": 46, "chapter": 8, "verse": 2, "text": "If someone thinks he knows something, he does not yet know to the degree that he needs to know."}, {"pk": 2853232, "translation": "NET", "book": 46, "chapter": 8, "verse": 3, "text": "But if someone loves God, he is known by God.", "comment": "tn Grk \u201cthis one.\u201d
tn Grk \u201chim\u201d; in the translation the most likely referent (God) has been specified for clarity."}, {"pk": 2853233, "translation": "NET", "book": 46, "chapter": 8, "verse": 4, "text": "With regard then to eating food sacrificed to idols, we know that \u201can idol in this world is nothing,\u201d and that \u201cthere is no God but one.\u201d", "comment": "sn \u201cAn idol in this world is nothing\u201d and \u201cThere is no God but one.\u201d Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12\u201313; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas."}, {"pk": 2853234, "translation": "NET", "book": 46, "chapter": 8, "verse": 5, "text": "If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords),"}, {"pk": 2853235, "translation": "NET", "book": 46, "chapter": 8, "verse": 6, "text": "yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live.", "comment": "tn Grk \u201cthrough whom [are] all things and we [are] through him.\u201d"}, {"pk": 2853236, "translation": "NET", "book": 46, "chapter": 8, "verse": 7, "text": "But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak, is defiled."}, {"pk": 2853237, "translation": "NET", "book": 46, "chapter": 8, "verse": 8, "text": "Now food will not bring us close to God. We are no worse if we do not eat and no better if we do."}, {"pk": 2853238, "translation": "NET", "book": 46, "chapter": 8, "verse": 9, "text": "But be careful that this liberty of yours does not become a hindrance to the weak."}, {"pk": 2853239, "translation": "NET", "book": 46, "chapter": 8, "verse": 10, "text": "For if someone weak sees you who possess knowledge dining in an idol\u2019s temple, will not his conscience be \u201cstrengthened\u201d to eat food offered to idols?", "comment": "tn Or \u201cbuilt up\u201d; This is the same word used in v. 1b. It is used ironically here: The weak person is \u201cbuilt up\u201d to commit what he regards as sin."}, {"pk": 2853240, "translation": "NET", "book": 46, "chapter": 8, "verse": 11, "text": "So by your knowledge the weak brother or sister, for whom Christ died, is destroyed.", "comment": "tn Grk \u201cthe one who is weak\u2026the brother for whom Christ died,\u201d but see note on the word \u201cChristian\u201d in 5:11.
tn This may be an indirect middle, \u201cdestroys himself.\u201d"}, {"pk": 2853241, "translation": "NET", "book": 46, "chapter": 8, "verse": 12, "text": "If you sin against your brothers or sisters in this way and wound their weak conscience, you sin against Christ.", "comment": "tn See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853242, "translation": "NET", "book": 46, "chapter": 8, "verse": 13, "text": "For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them to sin.", "comment": "tn Grk \u201cmy brother.\u201d Both \u201cmy brother or sister\u201d earlier in the verse and \u201cone of them\u201d here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition."}, {"pk": 2853243, "translation": "NET", "book": 46, "chapter": 9, "verse": 1, "text": "Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?"}, {"pk": 2853244, "translation": "NET", "book": 46, "chapter": 9, "verse": 2, "text": "If I am not an apostle to others, at least I am to you, for you are the confirming sign of my apostleship in the Lord.", "comment": "tn Grk \u201cthe seal.\u201d"}, {"pk": 2853245, "translation": "NET", "book": 46, "chapter": 9, "verse": 3, "text": "This is my defense to those who examine me."}, {"pk": 2853246, "translation": "NET", "book": 46, "chapter": 9, "verse": 4, "text": "Do we not have the right to financial support?", "comment": "tn Grk \u201cthe right to eat and drink.\u201d In the context this is a figurative reference to financial support."}, {"pk": 2853247, "translation": "NET", "book": 46, "chapter": 9, "verse": 5, "text": "Do we not have the right to the company of a believing wife, like the other apostles and the Lord\u2019s brothers and Cephas?"}, {"pk": 2853248, "translation": "NET", "book": 46, "chapter": 9, "verse": 6, "text": "Or do only Barnabas and I lack the right not to work?"}, {"pk": 2853249, "translation": "NET", "book": 46, "chapter": 9, "verse": 7, "text": "Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk?"}, {"pk": 2853250, "translation": "NET", "book": 46, "chapter": 9, "verse": 8, "text": "Am I saying these things only on the basis of common sense, or does the law not say this as well?", "comment": "tn Or \u201conly according to human authority\u201d; Grk \u201csaying these things according to men.\u201d"}, {"pk": 2853251, "translation": "NET", "book": 46, "chapter": 9, "verse": 9, "text": "For it is written in the law of Moses, \u201cDo not muzzle an ox while it is treading out the grain.\u201d God is not concerned here about oxen, is he?", "comment": "sn A quotation from Deut 25:4."}, {"pk": 2853252, "translation": "NET", "book": 46, "chapter": 9, "verse": 10, "text": "Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest."}, {"pk": 2853253, "translation": "NET", "book": 46, "chapter": 9, "verse": 11, "text": "If we sowed spiritual blessings among you, is it too much to reap material things from you?"}, {"pk": 2853254, "translation": "NET", "book": 46, "chapter": 9, "verse": 12, "text": "If others receive this right from you, are we not more deserving? But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ."}, {"pk": 2853255, "translation": "NET", "book": 46, "chapter": 9, "verse": 13, "text": "Don\u2019t you know that those who serve in the temple eat food from the temple, and those who serve at the altar receive a part of the offerings?", "comment": "tn Grk \u201cworking the sacred things.\u201d"}, {"pk": 2853256, "translation": "NET", "book": 46, "chapter": 9, "verse": 14, "text": "In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel."}, {"pk": 2853257, "translation": "NET", "book": 46, "chapter": 9, "verse": 15, "text": "But I have not used any of these rights. And I am not writing these things so that something will be done for me. In fact, it would be better for me to die than \u2014 no one will deprive me of my reason for boasting!", "comment": "tn Grk \u201cso that it will happen in this way in my case.\u201d
tc The reading \u1f24 \u2013 \u03c4\u1f78 \u03ba\u03b1\u03cd\u03c7\u03b7\u03bc\u03ac \u03bc\u03bf\u03c5 \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u03ba\u03b5\u03bd\u1f7d\u03c3\u03b5\u03b9 (h \u2013 to kauchma mou oudei\" kenwsei, \u201cthan \u2013 no one will deprive me of my reason for boasting!\u201d) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by \u00cc46 \u05d0* B D*,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (\u05d02 C D2 \u03a8 \u00cf lat), have a significantly smoother reading than this: \u1f22 \u03c4\u1f78 \u03ba\u03b1\u03cd\u03c7\u03b7\u03bc\u03ac \u03bc\u03bf\u03c5 \u1f35\u03bd\u03b1 \u03c4\u03b9\u03c2 \u03ba\u03b5\u03bd\u1f7d\u03c3\u1fc3 (or \u03ba\u03b5\u03bd\u1f7d\u03c3\u03b5\u03b9); h to kauchma mou {ina ti\" kenwsh (or kenwsei), \u201cthan that anyone should deprive me of my boasting.\u201d The simple replacement of \u03bf\u1f50\u03b4\u03b5\u03af\u03c2 with \u1f35\u03bd\u03b1 essentially accomplishes the smoothing out of the text, and as such the \u1f35\u03bd\u03b1 reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.sn Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (9:12)."}, {"pk": 2853258, "translation": "NET", "book": 46, "chapter": 9, "verse": 16, "text": "For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel!"}, {"pk": 2853259, "translation": "NET", "book": 46, "chapter": 9, "verse": 17, "text": "For if I do this voluntarily, I have a reward. But if I do it unwillingly, I am entrusted with a responsibility."}, {"pk": 2853260, "translation": "NET", "book": 46, "chapter": 9, "verse": 18, "text": "What then is my reward? That when I preach the gospel I may offer the gospel free of charge, and so not make full use of my rights in the gospel."}, {"pk": 2853261, "translation": "NET", "book": 46, "chapter": 9, "verse": 19, "text": "For since I am free from all I can make myself a slave to all, in order to gain even more people.", "comment": "tn Or \u201cmore converts.\u201d The word \u201cpeople\u201d is not in the Greek text, but is implied. It has been supplied in the translation to clarify the meaning."}, {"pk": 2853262, "translation": "NET", "book": 46, "chapter": 9, "verse": 20, "text": "To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) to gain those under the law.", "comment": "tc The Byzantine text, as well as a few other witnesses (D2 [L] \u03a8 1881 \u00cf) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so \u05d0 A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in \u1f51\u03c0\u1f78 \u03bd\u03cc\u03bc\u03bf\u03bd [Jupo nomon, \u201cunder the law\u201d]), or intentionally by overscrupulous scribes who felt that the statement \u201cI myself am not under the law\u201d could have led to license."}, {"pk": 2853263, "translation": "NET", "book": 46, "chapter": 9, "verse": 21, "text": "To those free from the law I became like one free from the law (though I am not free from God\u2019s law but under the law of Christ) to gain those free from the law."}, {"pk": 2853264, "translation": "NET", "book": 46, "chapter": 9, "verse": 22, "text": "To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some."}, {"pk": 2853265, "translation": "NET", "book": 46, "chapter": 9, "verse": 23, "text": "I do all these things because of the gospel, so that I can be a participant in it."}, {"pk": 2853266, "translation": "NET", "book": 46, "chapter": 9, "verse": 24, "text": "Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win."}, {"pk": 2853267, "translation": "NET", "book": 46, "chapter": 9, "verse": 25, "text": "Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one."}, {"pk": 2853268, "translation": "NET", "book": 46, "chapter": 9, "verse": 26, "text": "So I do not run uncertainly or box like one who hits only air."}, {"pk": 2853269, "translation": "NET", "book": 46, "chapter": 9, "verse": 27, "text": "Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified."}, {"pk": 2853270, "translation": "NET", "book": 46, "chapter": 10, "verse": 1, "text": "For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea,", "comment": "tn Grk \u201cignorant.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853271, "translation": "NET", "book": 46, "chapter": 10, "verse": 2, "text": "and all were baptized into Moses in the cloud and in the sea,", "comment": "tc \u2021 A number of witnesses, some of them important, have the passive \u1f10\u03b2\u03b1\u03c0\u03c4\u03af\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd (ebaptisqhsan, \u201cwere baptized\u201d) instead of the middle \u1f10\u03b2\u03b1\u03c0\u03c4\u03af\u03c3\u03b1\u03bd\u03c4\u03bf (ebaptisanto, \u201cbaptized [themselves]\u201d) in v. 2 (so \u05d0 A C D F G \u03a8 33 al latt). However, the middle is not without its representation (\u00cc46c B 1739 1881 \u00cf Or; the original hand of \u00cc46 read the imperfect middle \u1f10\u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03bf [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority\u2019s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity\u2019s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427)."}, {"pk": 2853272, "translation": "NET", "book": 46, "chapter": 10, "verse": 3, "text": "and all ate the same spiritual food,"}, {"pk": 2853273, "translation": "NET", "book": 46, "chapter": 10, "verse": 4, "text": "and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ."}, {"pk": 2853274, "translation": "NET", "book": 46, "chapter": 10, "verse": 5, "text": "But God was not pleased with most of them, for they were cut down in the wilderness."}, {"pk": 2853275, "translation": "NET", "book": 46, "chapter": 10, "verse": 6, "text": "These things happened as examples for us, so that we will not crave evil things as they did."}, {"pk": 2853276, "translation": "NET", "book": 46, "chapter": 10, "verse": 7, "text": "So do not be idolaters, as some of them were. As it is written, \u201cThe people sat down to eat and drink and rose up to play.\u201d", "comment": "tn The term \u201cplay\u201d may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. \u03c0\u03b1\u03af\u03b6\u03c9).sn A quotation from Exod 32:6."}, {"pk": 2853277, "translation": "NET", "book": 46, "chapter": 10, "verse": 8, "text": "And let us not be immoral, as some of them were, and twenty-three thousand died in a single day.", "comment": "sn This incident is recorded in Num 25:1\u20139."}, {"pk": 2853278, "translation": "NET", "book": 46, "chapter": 10, "verse": 9, "text": "And let us not put Christ to the test, as some of them did, and were destroyed by snakes.", "comment": "tc \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (Criston, \u201cChrist\u201d) is attested in the majority of mss, including many important witnesses of the Alexandrian (\u00cc46 1739 1881) and Western (D F G) texttypes, and other mss and versions (\u03a8 latt sy co). On the other hand, some of the important Alexandrian witnesses have \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd (kurion, \u201cLord\u201d; \u05d0 B C P 33 104 1175 al). A few mss (A 81 pc) have \u03b8\u03b5\u03cc\u03bd (qeon, \u201cGod\u201d). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term \u201cChrist\u201d with the less specific terms \u201cLord\u201d and \u201cGod\u201d because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been \u201cLord,\u201d it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific \u201cChrist.\u201d Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word \u201cChrist\u201d to \u201cLord\u201d in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of \u201cChrist.\u201d Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with \u201cChrist.\u201d Other early church writers attest to the presence of the word \u201cChrist,\u201d including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading \u201cChrist\u201d as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, \u201cThe Text of 1 Corinthians 10:9,\u201d New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since \u201cChrist\u201d is the more difficult reading on all accounts, it is almost certainly original. In addition, \u201cChrist\u201d is consistent with Paul\u2019s style in this passage (cf. 10:4, a text in which {Marcion} also reads \u201cChrist\u201d). This text is also christologically significant, since the reading \u201cChrist\u201d makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc] and the Vulgate read \u201cJesus\u201d in place of \u201cLord.\u201d Two of those mss [A 81] are the same mss that have \u201cChrist\u201d instead of \u201cGod\u201d in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, \u201cChrist\u201d has all the earmarks of authenticity here and should be considered the original reading.
sn This incident is recorded in Num 21:5\u20139."}, {"pk": 2853279, "translation": "NET", "book": 46, "chapter": 10, "verse": 10, "text": "And do not complain, as some of them did, and were killed by the destroying angel.", "comment": "tn Grk \u201cby the destroyer.\u201d BDAG 703 s.v. \u1f40\u03bb\u03bf\u03b8\u03c1\u03b5\u03c5\u03c4\u1fc6\u03c2 mentions the corresponding OT references and notes, \u201cthe one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.\u201dsn This incident is recorded in Num 16:41\u201350."}, {"pk": 2853280, "translation": "NET", "book": 46, "chapter": 10, "verse": 11, "text": "These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come."}, {"pk": 2853281, "translation": "NET", "book": 46, "chapter": 10, "verse": 12, "text": "So let the one who thinks he is standing be careful that he does not fall."}, {"pk": 2853282, "translation": "NET", "book": 46, "chapter": 10, "verse": 13, "text": "No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.", "comment": "tn Grk \u201cGod is faithful who.\u201d The relative pronoun was changed to a personal pronoun in the translation for clarity.
tn Grk \u201cexcept a human one\u201d or \u201cexcept one common to humanity.\u201d
tn The words \u201cto bear\u201d are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning."}, {"pk": 2853283, "translation": "NET", "book": 46, "chapter": 10, "verse": 14, "text": "So then, my dear friends, flee from idolatry."}, {"pk": 2853284, "translation": "NET", "book": 46, "chapter": 10, "verse": 15, "text": "I am speaking to thoughtful people. Consider what I say."}, {"pk": 2853285, "translation": "NET", "book": 46, "chapter": 10, "verse": 16, "text": "Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ?"}, {"pk": 2853286, "translation": "NET", "book": 46, "chapter": 10, "verse": 17, "text": "Because there is one bread, we who are many are one body, for we all share the one bread."}, {"pk": 2853287, "translation": "NET", "book": 46, "chapter": 10, "verse": 18, "text": "Look at the people of Israel. Are not those who eat the sacrifices partners in the altar?", "comment": "tn Grk \u201cIsrael according to (the) flesh.\u201d"}, {"pk": 2853288, "translation": "NET", "book": 46, "chapter": 10, "verse": 19, "text": "Am I saying that idols or food sacrificed to them amount to anything?"}, {"pk": 2853289, "translation": "NET", "book": 46, "chapter": 10, "verse": 20, "text": "No, I mean that what the pagans sacrifice is to demons and not to God. I do not want you to be partners with demons.", "comment": "tn Grk \u201cwhat they sacrifice\u201d; the referent (the pagans) is clear from the context and has been specified in the translation for clarity."}, {"pk": 2853290, "translation": "NET", "book": 46, "chapter": 10, "verse": 21, "text": "You cannot drink the cup of the Lord and the cup of demons. You cannot take part in the table of the Lord and the table of demons."}, {"pk": 2853291, "translation": "NET", "book": 46, "chapter": 10, "verse": 22, "text": "Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is?", "comment": "tn The question in Greek expects a negative answer (\u201cWe are not stronger than he is, are we?\u201d)."}, {"pk": 2853292, "translation": "NET", "book": 46, "chapter": 10, "verse": 23, "text": "\u201cEverything is lawful,\u201d but not everything is beneficial. \u201cEverything is lawful,\u201d but not everything builds others up.", "comment": "sn \u201cEverything is lawful.\u201d Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12\u201313; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.
tn Grk \u201cbuilds up.\u201d The object \u201cothers\u201d is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1)."}, {"pk": 2853293, "translation": "NET", "book": 46, "chapter": 10, "verse": 24, "text": "Do not seek your own good, but the good of the other person."}, {"pk": 2853294, "translation": "NET", "book": 46, "chapter": 10, "verse": 25, "text": "Eat anything that is sold in the marketplace without questions of conscience,"}, {"pk": 2853295, "translation": "NET", "book": 46, "chapter": 10, "verse": 26, "text": "for the earth and its abundance are the Lord\u2019s.", "comment": "sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11."}, {"pk": 2853296, "translation": "NET", "book": 46, "chapter": 10, "verse": 27, "text": "If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience."}, {"pk": 2853297, "translation": "NET", "book": 46, "chapter": 10, "verse": 28, "text": "But if someone says to you, \u201cThis is from a sacrifice,\u201d do not eat, because of the one who told you and because of conscience \u2014", "comment": "tc The Byzantine texttype and a few other witnesses (Hc \u03a8 \u00cf) essentially duplicate v. 26 at the end of this verse (with \u03b3\u03ac\u03c1 [gar, \u201cfor\u201d] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (\u05d0 A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading."}, {"pk": 2853298, "translation": "NET", "book": 46, "chapter": 10, "verse": 29, "text": "I do not mean yours but the other person\u2019s. For why is my freedom being judged by another\u2019s conscience?"}, {"pk": 2853299, "translation": "NET", "book": 46, "chapter": 10, "verse": 30, "text": "If I partake with thankfulness, why am I blamed for the food that I give thanks for?", "comment": "tn Grk \u201cabout that for which\u201d; the referent (the food) has been specified in the translation for clarity."}, {"pk": 2853300, "translation": "NET", "book": 46, "chapter": 10, "verse": 31, "text": "So whether you eat or drink, or whatever you do, do everything for the glory of God."}, {"pk": 2853301, "translation": "NET", "book": 46, "chapter": 10, "verse": 32, "text": "Do not give offense to Jews or Greeks or to the church of God,"}, {"pk": 2853302, "translation": "NET", "book": 46, "chapter": 10, "verse": 33, "text": "just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit of many, so that they may be saved.", "comment": "tn Although the Greek word translated \u201cbenefit\u201d occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style."}, {"pk": 2853303, "translation": "NET", "book": 46, "chapter": 11, "verse": 1, "text": "Be imitators of me, just as I also am of Christ."}, {"pk": 2853304, "translation": "NET", "book": 46, "chapter": 11, "verse": 2, "text": "I praise you because you remember me in everything and maintain the traditions just as I passed them on to you.", "comment": "tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G \u03a8 33 \u00cf latt sy), combine in reading \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af (adelfoi, \u201cbrothers\u201d) here, while the Alexandrian witnesses (\u00cc46 \u05d0 A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af is apparently a motivated reading, however, for scribes would have naturally wanted to add it to \u1f10\u03c0\u03b1\u03b9\u03bd\u1ff6 \u03b4\u1f72 \u1f51\u03bc\u1fb6\u03c2 (epainw de Juma\", \u201cnow I praise you\u201d), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred."}, {"pk": 2853305, "translation": "NET", "book": 46, "chapter": 11, "verse": 3, "text": "But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.", "comment": "tn Or \u201cthe husband is the head of his wife.\u201d The same Greek words translated \u201cman\u201d and \u201cwoman\u201d can mean, as determined by context, \u201chusband\u201d and \u201cwife\u201d respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations)."}, {"pk": 2853306, "translation": "NET", "book": 46, "chapter": 11, "verse": 4, "text": "Any man who prays or prophesies with his head covered disgraces his head."}, {"pk": 2853307, "translation": "NET", "book": 46, "chapter": 11, "verse": 5, "text": "But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head."}, {"pk": 2853308, "translation": "NET", "book": 46, "chapter": 11, "verse": 6, "text": "For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head."}, {"pk": 2853309, "translation": "NET", "book": 46, "chapter": 11, "verse": 7, "text": "For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man."}, {"pk": 2853310, "translation": "NET", "book": 46, "chapter": 11, "verse": 8, "text": "For man did not come from woman, but woman from man."}, {"pk": 2853311, "translation": "NET", "book": 46, "chapter": 11, "verse": 9, "text": "Neither was man created for the sake of woman, but woman for man."}, {"pk": 2853312, "translation": "NET", "book": 46, "chapter": 11, "verse": 10, "text": "For this reason a woman should have a symbol of authority on her head, because of the angels.", "comment": "sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God\u2019s created order.
sn Paul does not use a word specifying what type of \u201ccovering\u201d is meant (veil, hat, etc.). The Greek word he uses here (\u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church)."}, {"pk": 2853313, "translation": "NET", "book": 46, "chapter": 11, "verse": 11, "text": "In any case, in the Lord woman is not independent of man, nor is man independent of woman."}, {"pk": 2853314, "translation": "NET", "book": 46, "chapter": 11, "verse": 12, "text": "For just as woman came from man, so man comes through woman. But all things come from God."}, {"pk": 2853315, "translation": "NET", "book": 46, "chapter": 11, "verse": 13, "text": "Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?"}, {"pk": 2853316, "translation": "NET", "book": 46, "chapter": 11, "verse": 14, "text": "Does not nature itself teach you that if a man has long hair, it is a disgrace for him,", "comment": "sn Paul does not mean nature in the sense of \u201cthe natural world\u201d or \u201cMother Nature.\u201d It denotes \u201cthe way things are\u201d because of God\u2019s design."}, {"pk": 2853317, "translation": "NET", "book": 46, "chapter": 11, "verse": 15, "text": "but if a woman has long hair, it is her glory? For her hair is given to her for a covering.", "comment": "sn No word for veil or head covering occurs in vv. 3\u201314 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (\u201cFor if a woman will not cover her head, she should cut off her hair\u201d)? This suggests that the covering is not the same as the hair itself."}, {"pk": 2853318, "translation": "NET", "book": 46, "chapter": 11, "verse": 16, "text": "If anyone intends to quarrel about this, we have no other practice, nor do the churches of God."}, {"pk": 2853319, "translation": "NET", "book": 46, "chapter": 11, "verse": 17, "text": "Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse."}, {"pk": 2853320, "translation": "NET", "book": 46, "chapter": 11, "verse": 18, "text": "For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it."}, {"pk": 2853321, "translation": "NET", "book": 46, "chapter": 11, "verse": 19, "text": "For there must in fact be divisions among you, so that those of you who are approved may be evident.", "comment": "tn Grk \u201cthose approved may be evident among you.\u201d"}, {"pk": 2853322, "translation": "NET", "book": 46, "chapter": 11, "verse": 20, "text": "Now when you come together at the same place, you are not really eating the Lord\u2019s Supper."}, {"pk": 2853323, "translation": "NET", "book": 46, "chapter": 11, "verse": 21, "text": "For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk."}, {"pk": 2853324, "translation": "NET", "book": 46, "chapter": 11, "verse": 22, "text": "Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!"}, {"pk": 2853325, "translation": "NET", "book": 46, "chapter": 11, "verse": 23, "text": "For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread,"}, {"pk": 2853326, "translation": "NET", "book": 46, "chapter": 11, "verse": 24, "text": "and after he had given thanks he broke it and said, \u201cThis is my body, which is for you. Do this in remembrance of me.\u201d"}, {"pk": 2853327, "translation": "NET", "book": 46, "chapter": 11, "verse": 25, "text": "In the same way, he also took the cup after supper, saying, \u201cThis cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.\u201d"}, {"pk": 2853328, "translation": "NET", "book": 46, "chapter": 11, "verse": 26, "text": "For every time you eat this bread and drink the cup, you proclaim the Lord\u2019s death until he comes."}, {"pk": 2853329, "translation": "NET", "book": 46, "chapter": 11, "verse": 27, "text": "For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord."}, {"pk": 2853330, "translation": "NET", "book": 46, "chapter": 11, "verse": 28, "text": "A person should examine himself first, and in this way let him eat the bread and drink of the cup.", "comment": "tn The word \u201cfirst\u201d is not in the Greek text, but is implied. It has been supplied in the translation for clarity.
tn Grk \u201cin this manner.\u201d"}, {"pk": 2853331, "translation": "NET", "book": 46, "chapter": 11, "verse": 29, "text": "For the one who eats and drinks without careful regard for the body eats and drinks judgment against himself.", "comment": "tn The word more literally means, \u201cjudging between, recognizing, distinguishing.\u201d"}, {"pk": 2853332, "translation": "NET", "book": 46, "chapter": 11, "verse": 30, "text": "That is why many of you are weak and sick, and quite a few are dead.", "comment": "tn Grk \u201care asleep.\u201d The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for the death of a believer."}, {"pk": 2853333, "translation": "NET", "book": 46, "chapter": 11, "verse": 31, "text": "But if we examined ourselves, we would not be judged."}, {"pk": 2853334, "translation": "NET", "book": 46, "chapter": 11, "verse": 32, "text": "But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world."}, {"pk": 2853335, "translation": "NET", "book": 46, "chapter": 11, "verse": 33, "text": "So then, my brothers and sisters, when you come together to eat, wait for one another.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853336, "translation": "NET", "book": 46, "chapter": 11, "verse": 34, "text": "If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come."}, {"pk": 2853337, "translation": "NET", "book": 46, "chapter": 12, "verse": 1, "text": "With regard to spiritual gifts, brothers and sisters, I do not want you to be uninformed.", "comment": "tn Grk \u201cspiritual things.\u201d
tn Grk \u201cignorant.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853338, "translation": "NET", "book": 46, "chapter": 12, "verse": 2, "text": "You know that when you were pagans you were often led astray by speechless idols, however you were led."}, {"pk": 2853339, "translation": "NET", "book": 46, "chapter": 12, "verse": 3, "text": "So I want you to understand that no one speaking by the Spirit of God says, \u201cJesus is cursed,\u201d and no one can say, \u201cJesus is Lord,\u201d except by the Holy Spirit."}, {"pk": 2853340, "translation": "NET", "book": 46, "chapter": 12, "verse": 4, "text": "Now there are different gifts, but the same Spirit."}, {"pk": 2853341, "translation": "NET", "book": 46, "chapter": 12, "verse": 5, "text": "And there are different ministries, but the same Lord."}, {"pk": 2853342, "translation": "NET", "book": 46, "chapter": 12, "verse": 6, "text": "And there are different results, but the same God who produces all of them in everyone."}, {"pk": 2853343, "translation": "NET", "book": 46, "chapter": 12, "verse": 7, "text": "To each person the manifestation of the Spirit is given for the benefit of all."}, {"pk": 2853344, "translation": "NET", "book": 46, "chapter": 12, "verse": 8, "text": "For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit,"}, {"pk": 2853345, "translation": "NET", "book": 46, "chapter": 12, "verse": 9, "text": "to another faith by the same Spirit, and to another gifts of healing by the one Spirit,"}, {"pk": 2853346, "translation": "NET", "book": 46, "chapter": 12, "verse": 10, "text": "to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues."}, {"pk": 2853347, "translation": "NET", "book": 46, "chapter": 12, "verse": 11, "text": "It is one and the same Spirit, distributing as he decides to each person, who produces all these things."}, {"pk": 2853348, "translation": "NET", "book": 46, "chapter": 12, "verse": 12, "text": "For just as the body is one and yet has many members, and all the members of the body \u2014 though many \u2014 are one body, so too is Christ."}, {"pk": 2853349, "translation": "NET", "book": 46, "chapter": 12, "verse": 13, "text": "For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves or free, we were all made to drink of the one Spirit.", "comment": "tn See the note on the word \u201cslave\u201d in 7:21."}, {"pk": 2853350, "translation": "NET", "book": 46, "chapter": 12, "verse": 14, "text": "For in fact the body is not a single member, but many."}, {"pk": 2853351, "translation": "NET", "book": 46, "chapter": 12, "verse": 15, "text": "If the foot says, \u201cSince I am not a hand, I am not part of the body,\u201d it does not lose its membership in the body because of that."}, {"pk": 2853352, "translation": "NET", "book": 46, "chapter": 12, "verse": 16, "text": "And if the ear says, \u201cSince I am not an eye, I am not part of the body,\u201d it does not lose its membership in the body because of that."}, {"pk": 2853353, "translation": "NET", "book": 46, "chapter": 12, "verse": 17, "text": "If the whole body were an eye, what part would do the hearing? If the whole were an ear, what part would exercise the sense of smell?"}, {"pk": 2853354, "translation": "NET", "book": 46, "chapter": 12, "verse": 18, "text": "But as a matter of fact, God has placed each of the members in the body just as he decided."}, {"pk": 2853355, "translation": "NET", "book": 46, "chapter": 12, "verse": 19, "text": "If they were all the same member, where would the body be?"}, {"pk": 2853356, "translation": "NET", "book": 46, "chapter": 12, "verse": 20, "text": "So now there are many members, but one body."}, {"pk": 2853357, "translation": "NET", "book": 46, "chapter": 12, "verse": 21, "text": "The eye cannot say to the hand, \u201cI do not need you,\u201d nor in turn can the head say to the foot, \u201cI do not need you.\u201d"}, {"pk": 2853358, "translation": "NET", "book": 46, "chapter": 12, "verse": 22, "text": "On the contrary, those members that seem to be weaker are essential,"}, {"pk": 2853359, "translation": "NET", "book": 46, "chapter": 12, "verse": 23, "text": "and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity,", "comment": "tn Grk \u201chave greater propriety (or decorum, presentability).\u201d"}, {"pk": 2853360, "translation": "NET", "book": 46, "chapter": 12, "verse": 24, "text": "but our presentable members do not need this. Instead, God has blended together the body, giving greater honor to the lesser member,"}, {"pk": 2853361, "translation": "NET", "book": 46, "chapter": 12, "verse": 25, "text": "so that there may be no division in the body, but the members may have mutual concern for one another."}, {"pk": 2853362, "translation": "NET", "book": 46, "chapter": 12, "verse": 26, "text": "If one member suffers, everyone suffers with it. If a member is honored, all rejoice with it.", "comment": "tc \u2021 Before \u03bc\u03ad\u03bb\u03bf\u03c2 (melos, \u201cmember\u201d) the great majority of witnesses read \u1f15\u03bd (Jen, \u201cone\u201d; \u05d02 C D F G \u03a8 0285 33 1881 \u00cf latt sy), while the most important of the Alexandrian mss omit it (\u00cc46 \u05d0* A B 1739). The addition of \u1f15\u03bd appears to be motivated by its presence earlier in the verse with \u03bc\u03ad\u03bb\u03bf\u03c2 and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA27 has the word in brackets, indicating doubt as to its authenticity."}, {"pk": 2853363, "translation": "NET", "book": 46, "chapter": 12, "verse": 27, "text": "Now you are Christ\u2019s body, and each of you is a member of it."}, {"pk": 2853364, "translation": "NET", "book": 46, "chapter": 12, "verse": 28, "text": "And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues."}, {"pk": 2853365, "translation": "NET", "book": 46, "chapter": 12, "verse": 29, "text": "Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they?"}, {"pk": 2853366, "translation": "NET", "book": 46, "chapter": 12, "verse": 30, "text": "Not all have gifts of healing, do they? Not all speak in tongues, do they? Not all interpret, do they?", "comment": "sn The questions in vv. 29\u201330 all expect a negative response."}, {"pk": 2853367, "translation": "NET", "book": 46, "chapter": 12, "verse": 31, "text": "But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison.", "comment": "tn Grk \u201ca still more excellent way.\u201d In this context the phrase has an elative rather than a comparative sense, however."}, {"pk": 2853368, "translation": "NET", "book": 46, "chapter": 13, "verse": 1, "text": "If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal."}, {"pk": 2853369, "translation": "NET", "book": 46, "chapter": 13, "verse": 2, "text": "And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing."}, {"pk": 2853370, "translation": "NET", "book": 46, "chapter": 13, "verse": 3, "text": "If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit.", "comment": "tc The reading \u03ba\u03b1\u03c5\u03c7\u1f75\u03c3\u03c9\u03bc\u03b1\u03b9 (kauchswmai, \u201cI might boast\u201d) is well supported by \u00cc46 \u05d0 A B 048 33 1739* pc co Hiermss. The competing reading, \u03ba\u03b1\u03c5\u03b8\u1f75\u03c3\u03bf\u03bc\u03b1\u03b9 (kauqhsomai, \u201cI will burn\u201d), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: \u03ba\u03b1\u03c5\u03b8\u1f75\u03c3\u03c9\u03bc\u03b1\u03b9 (kauqhswmai), a future subjunctive (\u201cI might burn\u201d) read by the Byzantine text and a few others (\u03a8 1739c 1881c \u00cf); and \u03ba\u03b1\u03c5\u03b8\u1fc7 (kauqh, \u201cit might be burned\u201d) read by 1505 pc. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, \u03ba\u03b1\u03c5\u03c7\u1f75\u03c3\u03c9\u03bc\u03b1\u03b9 is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to \u03ba\u03b1\u03c5\u03c7\u1f75\u03c3\u03c9\u03bc\u03b1\u03b9. (2) Involving as it does the change of just two letters (\u03c7 to \u03b8 [c to q], \u03c9 to \u03bf [w to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (\u201cIf I give up my body that I may be burned\u201d). A more logical word would have been the third person passive, \u03ba\u03b1\u03c5\u03b8\u1fc7, as read in 1505 (\u201cIf I give up my body that it may be burned\u201d). (3) Although the connection between giving up one\u2019s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one\u2019s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a \u201cgrammatical monstrosity that cannot be attributed to Paul\u201d (TCGNT 498). Cf. also the notes in BDF \u00a728; MHT 2:219."}, {"pk": 2853371, "translation": "NET", "book": 46, "chapter": 13, "verse": 4, "text": "Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up."}, {"pk": 2853372, "translation": "NET", "book": 46, "chapter": 13, "verse": 5, "text": "It is not rude, it is not self-serving, it is not easily angered or resentful."}, {"pk": 2853373, "translation": "NET", "book": 46, "chapter": 13, "verse": 6, "text": "It is not glad about injustice, but rejoices in the truth."}, {"pk": 2853374, "translation": "NET", "book": 46, "chapter": 13, "verse": 7, "text": "It bears all things, believes all things, hopes all things, endures all things."}, {"pk": 2853375, "translation": "NET", "book": 46, "chapter": 13, "verse": 8, "text": "Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside."}, {"pk": 2853376, "translation": "NET", "book": 46, "chapter": 13, "verse": 9, "text": "For we know in part, and we prophesy in part,"}, {"pk": 2853377, "translation": "NET", "book": 46, "chapter": 13, "verse": 10, "text": "but when what is perfect comes, the partial will be set aside.", "comment": "tn Or \u201cwhen completion.\u201d"}, {"pk": 2853378, "translation": "NET", "book": 46, "chapter": 13, "verse": 11, "text": "When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways.", "comment": "tn The Greek term translated \u201cadult\u201d here is \u1f00\u03bd\u1f75\u03c1 (anhr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated \u201cadult\u201d; cf. BDAG 79 s.v. 1.b."}, {"pk": 2853379, "translation": "NET", "book": 46, "chapter": 13, "verse": 12, "text": "For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.", "comment": "tn Grk \u201cwe are seeing through [= using] a mirror by means of a dark image.\u201d Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul\u2019s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is \u201cindirect,\u201d (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him \u201cface to face\u201d (cf. G. D. Fee, First Corinthians [NICNT], 648). The word \u201cindirectly\u201d translates the Greek phrase \u1f10\u03bd \u03b1\u1f30\u03bd\u03af\u03b3\u03bc\u03b1\u03c4\u03b9 (ejn ainigmati, \u201cin an obscure image\u201d) which itself may reflect an allusion to Num 12:8 (LXX \u03bf\u1f50 \u03b4\u03b9\u1fbf \u03b1\u1f30\u03bd\u03b9\u03b3\u03bc\u03ac\u03c4\u03c9\u03bd), where God says that he speaks to Moses \u201cmouth to mouth [= face to face]\u2026and not in dark figures [of speech].\u201d Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13\u201318 Paul had recourse with the Corinthians to contrast Moses\u2019 ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian\u2019s progressive transformation by the Spirit."}, {"pk": 2853380, "translation": "NET", "book": 46, "chapter": 13, "verse": 13, "text": "And now these three remain: faith, hope, and love. But the greatest of these is love."}, {"pk": 2853381, "translation": "NET", "book": 46, "chapter": 14, "verse": 1, "text": "Pursue love and be eager for the spiritual gifts, especially that you may prophesy."}, {"pk": 2853382, "translation": "NET", "book": 46, "chapter": 14, "verse": 2, "text": "For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.", "comment": "tn Or \u201cwith the spirit\u201d; cf. vv. 14\u201316."}, {"pk": 2853383, "translation": "NET", "book": 46, "chapter": 14, "verse": 3, "text": "But the one who prophesies speaks to people for their strengthening, encouragement, and consolation.", "comment": "tn Grk \u201cedification.\u201d"}, {"pk": 2853384, "translation": "NET", "book": 46, "chapter": 14, "verse": 4, "text": "The one who speaks in a tongue builds himself up, but the one who prophesies builds up the church.", "comment": "sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context."}, {"pk": 2853385, "translation": "NET", "book": 46, "chapter": 14, "verse": 5, "text": "I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened."}, {"pk": 2853386, "translation": "NET", "book": 46, "chapter": 14, "verse": 6, "text": "Now, brothers and sisters, if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching?", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853387, "translation": "NET", "book": 46, "chapter": 14, "verse": 7, "text": "It is similar for lifeless things that make a sound, like a flute or harp. Unless they make a distinction in the notes, how can what is played on the flute or harp be understood?"}, {"pk": 2853388, "translation": "NET", "book": 46, "chapter": 14, "verse": 8, "text": "If, for example, the trumpet makes an unclear sound, who will get ready for battle?"}, {"pk": 2853389, "translation": "NET", "book": 46, "chapter": 14, "verse": 9, "text": "It is the same for you. If you do not speak clearly with your tongue, how will anyone know what is being said? For you will be speaking into the air."}, {"pk": 2853390, "translation": "NET", "book": 46, "chapter": 14, "verse": 10, "text": "There are probably many kinds of languages in the world, and none is without meaning."}, {"pk": 2853391, "translation": "NET", "book": 46, "chapter": 14, "verse": 11, "text": "If then I do not know the meaning of a language, I will be a foreigner to the speaker and the speaker a foreigner to me."}, {"pk": 2853392, "translation": "NET", "book": 46, "chapter": 14, "verse": 12, "text": "It is the same with you. Since you are eager for manifestations of the Spirit, seek to abound in order to strengthen the church.", "comment": "tn Grk \u201ceager for spirits.\u201d The plural is probably a shorthand for the Spirit\u2019s gifts, especially in this context, tongues."}, {"pk": 2853393, "translation": "NET", "book": 46, "chapter": 14, "verse": 13, "text": "So then, one who speaks in a tongue should pray that he may interpret."}, {"pk": 2853394, "translation": "NET", "book": 46, "chapter": 14, "verse": 14, "text": "If I pray in a tongue, my spirit prays, but my mind is unproductive.", "comment": "tc \u2021 Most witnesses, including some important ones (\u05d0 A Ds \u03a8 048 \u00cf lat sy bo), have \u03b3\u03ac\u03c1 (gar, \u201cfor\u201d) here, while an equally impressive array of witnesses lack the conjunction (\u00cc46 B F G 0243 1739 1881 sa). This conjunction was frequently added by scribes in epistolary literature as a clarifying word, making the connection with the preceding more explicit. As such, it has the earmarks of being a motivated reading and thus should be rejected. NA27 places the word in brackets, indicating doubts as to its authenticity."}, {"pk": 2853395, "translation": "NET", "book": 46, "chapter": 14, "verse": 15, "text": "What should I do? I will pray with my spirit, but I will also pray with my mind. I will sing praises with my spirit, but I will also sing praises with my mind.", "comment": "tn Grk \u201cwhat then is it?\u201d"}, {"pk": 2853396, "translation": "NET", "book": 46, "chapter": 14, "verse": 16, "text": "Otherwise, if you are praising God with your spirit, how can someone without the gift say \u201cAmen\u201d to your thanksgiving, since he does not know what you are saying?", "comment": "tn Grk \u201chow can someone who fills the place of the unlearned say \u2018Amen.\u2019\u201d"}, {"pk": 2853397, "translation": "NET", "book": 46, "chapter": 14, "verse": 17, "text": "For you are certainly giving thanks well, but the other person is not strengthened."}, {"pk": 2853398, "translation": "NET", "book": 46, "chapter": 14, "verse": 18, "text": "I thank God that I speak in tongues more than all of you,"}, {"pk": 2853399, "translation": "NET", "book": 46, "chapter": 14, "verse": 19, "text": "but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue."}, {"pk": 2853400, "translation": "NET", "book": 46, "chapter": 14, "verse": 20, "text": "Brothers and sisters, do not be children in your thinking. Instead, be infants in evil, but in your thinking be mature.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853401, "translation": "NET", "book": 46, "chapter": 14, "verse": 21, "text": "It is written in the law: \u201cBy people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,\u201d says the Lord.", "comment": "sn A quotation from Isa 28:11\u201312."}, {"pk": 2853402, "translation": "NET", "book": 46, "chapter": 14, "verse": 22, "text": "So then, tongues are a sign not for believers but for unbelievers. Prophecy, however, is not for unbelievers but for believers."}, {"pk": 2853403, "translation": "NET", "book": 46, "chapter": 14, "verse": 23, "text": "So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?"}, {"pk": 2853404, "translation": "NET", "book": 46, "chapter": 14, "verse": 24, "text": "But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all."}, {"pk": 2853405, "translation": "NET", "book": 46, "chapter": 14, "verse": 25, "text": "The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, \u201cGod is really among you.\u201d"}, {"pk": 2853406, "translation": "NET", "book": 46, "chapter": 14, "verse": 26, "text": "What should you do then, brothers and sisters? When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853407, "translation": "NET", "book": 46, "chapter": 14, "verse": 27, "text": "If someone speaks in a tongue, it should be two, or at the most three, one after the other, and someone must interpret."}, {"pk": 2853408, "translation": "NET", "book": 46, "chapter": 14, "verse": 28, "text": "But if there is no interpreter, he should be silent in the church. Let him speak to himself and to God."}, {"pk": 2853409, "translation": "NET", "book": 46, "chapter": 14, "verse": 29, "text": "Two or three prophets should speak and the others should evaluate what is said."}, {"pk": 2853410, "translation": "NET", "book": 46, "chapter": 14, "verse": 30, "text": "And if someone sitting down receives a revelation, the person who is speaking should conclude."}, {"pk": 2853411, "translation": "NET", "book": 46, "chapter": 14, "verse": 31, "text": "For you can all prophesy one after another, so all can learn and be encouraged."}, {"pk": 2853412, "translation": "NET", "book": 46, "chapter": 14, "verse": 32, "text": "Indeed, the spirits of the prophets are subject to the prophets,"}, {"pk": 2853413, "translation": "NET", "book": 46, "chapter": 14, "verse": 33, "text": "for God is not characterized by disorder but by peace. As in all the churches of the saints,", "comment": "sn This phrase may be taken with v. 33a."}, {"pk": 2853414, "translation": "NET", "book": 46, "chapter": 14, "verse": 34, "text": "the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says.", "comment": "tn The word for \u201cwoman\u201d and \u201cwife\u201d is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated \u201cwives\u201d here. But in passages governing conduct in church meetings like this (cf. 11:2\u201316; 1 Tim 2:9\u201315) the general meaning \u201cwomen\u201d is more likely.
sn For they are not permitted to speak. In light of 11:2\u201316, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18)."}, {"pk": 2853415, "translation": "NET", "book": 46, "chapter": 14, "verse": 35, "text": "If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church.", "comment": "tc Some scholars have argued that vv. 34\u201335 should be excised from the text (principally G. D. Fee, First Corinthians [NICNT], 697-710; P. B. Payne, \u201cFuldensis, Sigla for Variants in Vaticanus, and 1 Cor 14.34-5,\u201d NTS 41 [1995]: 240-262). This is because the Western witnesses (D F G ar b vgms Ambst) have these verses after v. 40, while the rest of the tradition retains them here. There are no mss that omit the verses. Why, then, would some scholars wish to excise the verses? Because they believe that this best explains how they could end up in two different locations, that is to say, that the verses got into the text by way of a very early gloss added in the margin. Most scribes put the gloss after v. 33; others, not knowing where they should go, put them at the end of the chapter. Fee points out that \u201cThose who wish to maintain the authenticity of these verses must at least offer an adequate answer as to how this arrangement came into existence if Paul wrote them originally as our vv. 34\u201335\u201d (First Corinthians [NICNT], 700). In a footnote he adds, \u201cThe point is that if it were already in the text after v. 33, there is no reason for a copyist to make such a radical transposition.\u201d Although it is not our intention to interact with proponents of the shorter text in any detail here, a couple of points ought to be made. (1) Since these verses occur in all witnesses to 1 Corinthians, to argue that they are not original means that they must have crept into the text at the earliest stage of transmission. How early? Earlier than when the pericope adulterae (John 7:53\u20138:11) made its way into the text (late 2nd, early 3rd century?), earlier than the longer ending of Mark (16:9\u201320) was produced (early 2nd century?), and earlier than even \u201cin Ephesus\u201d was added to Eph 1:1 (upon reception of the letter by the first church to which it came, the church at Ephesus) \u2013 because in these other, similar places, the earliest witnesses do not add the words. This text thus stands as remarkable, unique. Indeed, since all the witnesses have the words, the evidence points to them as having been inserted into the original document. Who would have done such a thing? And, further, why would scribes have regarded it as original since it was obviously added in the margin? This leads to our second point. (2) Following a suggestion made by E. E. Ellis (\u201cThe Silenced Wives of Corinth (I Cor. 14:34-5),\u201d New Testament Textual Criticism: Its Significance for Exegesis, 213-20 [the suggestion comes at the end of the article, almost as an afterthought]), it is likely that Paul himself added the words in the margin. Since it was so much material to add, Paul could have squelched any suspicions by indicating that the words were his (e.g., by adding his name or some other means [cf. 2 Thess 3:17]). This way no scribe would think that the material was inauthentic. (Incidentally, this is unlike the textual problem at Rom 5:1, for there only one letter was at stake; hence, scribes would easily have thought that the \u201ctext\u201d reading was original. And Paul would hardly be expected to add his signature for one letter.) (3) What then is to account for the uniform Western tradition of having the verses at the end of the chapter? Our conjecture (and that is all it is) is that the scribe of the Western Vorlage could no longer read where the verses were to be added (any marginal arrows or other directional device could have been smudged), but, recognizing that this was part of the original text, felt compelled to put it somewhere. The least offensive place would have been at the end of the material on church conduct (end of chapter 14), before the instructions about the resurrection began. Although there were no chapter divisions in the earliest period of copying, scribes could still detect thought breaks (note the usage in the earliest papyri). (4) The very location of the verses in the Western tradition argues strongly that Paul both authored vv. 34\u201335 and that they were originally part of the margin of the text. Otherwise, one has a difficulty explaining why no scribe seemed to have hinted that these verses might be inauthentic (the scribal sigla of codex B, as noticed by Payne, can be interpreted otherwise than as an indication of inauthenticity [cf. J. E. Miller, \u201cSome Observations on the Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34-35,\u201d JSNT 26 [2003]: 217-36.). There are apparently no mss that have an asterisk or obelisk in the margin. Yet in other places in the NT where scribes doubted the authenticity of the clauses before them, they often noted their protest with an asterisk or obelisk. We are thus compelled to regard the words as original, and as belonging where they are in the text above."}, {"pk": 2853416, "translation": "NET", "book": 46, "chapter": 14, "verse": 36, "text": "Did the word of God begin with you, or did it come to you alone?", "comment": "tn Grk \u201cDid the word of God go out from you.\u201d"}, {"pk": 2853417, "translation": "NET", "book": 46, "chapter": 14, "verse": 37, "text": "If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord\u2019s command."}, {"pk": 2853418, "translation": "NET", "book": 46, "chapter": 14, "verse": 38, "text": "If someone does not recognize this, he is not recognized."}, {"pk": 2853419, "translation": "NET", "book": 46, "chapter": 14, "verse": 39, "text": "So then, brothers and sisters, be eager to prophesy, and do not forbid anyone from speaking in tongues.", "comment": "tc \u2021 \u03bc\u03bf\u03c5 (mou, \u201cmy\u201d) is found after \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af (adelfoi) in a number of significant witnesses (\u05d0 A B* D1 048 326 1175 2464 al), but lacking in most other witnesses (\u00cc46 B2 D* F G \u03a8 0243 33 1739 1881 \u00cf lat). Every other time Paul says \u201cSo then, brothers (and sisters)\u201d he adds \u201cmy\u201d (\u1f65\u03c3\u03c4\u03b5, \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af \u03bc\u03bf\u03c5; {wste, adelfoi mou). There is no good reason why scribes would intentionally omit \u201cmy\u201d here but not elsewhere. Thus, the longer reading is in conformity with Paul\u2019s general style and as such seems to be scribally motivated. NA27 has the word in brackets, indicating doubt as to its authenticity.tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10.
tn Grk \u201cspeaking in tongues.\u201d The words \u201canyone from\u201d are supplied for the sake of clarity."}, {"pk": 2853420, "translation": "NET", "book": 46, "chapter": 14, "verse": 40, "text": "And do everything in a decent and orderly manner."}, {"pk": 2853421, "translation": "NET", "book": 46, "chapter": 15, "verse": 1, "text": "Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand,", "comment": "tn Grk \u201cNow I make known to you.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853422, "translation": "NET", "book": 46, "chapter": 15, "verse": 2, "text": "and by which you are being saved, if you hold firmly to the message I preached to you \u2014 unless you believed in vain."}, {"pk": 2853423, "translation": "NET", "book": 46, "chapter": 15, "verse": 3, "text": "For I passed on to you as of first importance what I also received \u2014 that Christ died for our sins according to the scriptures,", "comment": "tn Grk \u201camong (the) first things.\u201d"}, {"pk": 2853424, "translation": "NET", "book": 46, "chapter": 15, "verse": 4, "text": "and that he was buried, and that he was raised on the third day according to the scriptures,", "comment": "tn Grk \u201che has been raised/is raised,\u201d using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase \u201con the third day\u201d requires a different translation of the verb."}, {"pk": 2853425, "translation": "NET", "book": 46, "chapter": 15, "verse": 5, "text": "and that he appeared to Cephas, then to the twelve."}, {"pk": 2853426, "translation": "NET", "book": 46, "chapter": 15, "verse": 6, "text": "Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10.
tn Grk \u201cmost of whom remain until now.\u201d
tn The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day \u201cwake up\u201d out of death. Here the term refers to death, but \u201csleep\u201d was used in the translation to emphasize the metaphorical, rhetorical usage of the term."}, {"pk": 2853427, "translation": "NET", "book": 46, "chapter": 15, "verse": 7, "text": "Then he appeared to James, then to all the apostles."}, {"pk": 2853428, "translation": "NET", "book": 46, "chapter": 15, "verse": 8, "text": "Last of all, as though to one born at the wrong time, he appeared to me also.", "comment": "sn One born at the wrong time. The Greek word used here (\u1f14\u03ba\u03c4\u03c1\u03c9\u03bc\u03b1, ektrwma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call."}, {"pk": 2853429, "translation": "NET", "book": 46, "chapter": 15, "verse": 9, "text": "For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God."}, {"pk": 2853430, "translation": "NET", "book": 46, "chapter": 15, "verse": 10, "text": "But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them \u2014 yet not I, but the grace of God with me."}, {"pk": 2853431, "translation": "NET", "book": 46, "chapter": 15, "verse": 11, "text": "Whether then it was I or they, this is the way we preach and this is the way you believed."}, {"pk": 2853432, "translation": "NET", "book": 46, "chapter": 15, "verse": 12, "text": "Now if Christ is being preached as raised from the dead, how can some of you say there is no resurrection of the dead?", "comment": "tn Grk \u201cthat he has been raised from the dead.\u201d"}, {"pk": 2853433, "translation": "NET", "book": 46, "chapter": 15, "verse": 13, "text": "But if there is no resurrection of the dead, then not even Christ has been raised."}, {"pk": 2853434, "translation": "NET", "book": 46, "chapter": 15, "verse": 14, "text": "And if Christ has not been raised, then our preaching is futile and your faith is empty."}, {"pk": 2853435, "translation": "NET", "book": 46, "chapter": 15, "verse": 15, "text": "Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised."}, {"pk": 2853436, "translation": "NET", "book": 46, "chapter": 15, "verse": 16, "text": "For if the dead are not raised, then not even Christ has been raised."}, {"pk": 2853437, "translation": "NET", "book": 46, "chapter": 15, "verse": 17, "text": "And if Christ has not been raised, your faith is useless; you are still in your sins."}, {"pk": 2853438, "translation": "NET", "book": 46, "chapter": 15, "verse": 18, "text": "Furthermore, those who have fallen asleep in Christ have also perished.", "comment": "tn See the note on the word \u201casleep\u201d in 15:6. This term is also used in v. 20."}, {"pk": 2853439, "translation": "NET", "book": 46, "chapter": 15, "verse": 19, "text": "For if only in this life we have hope in Christ, we should be pitied more than anyone."}, {"pk": 2853440, "translation": "NET", "book": 46, "chapter": 15, "verse": 20, "text": "But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep."}, {"pk": 2853441, "translation": "NET", "book": 46, "chapter": 15, "verse": 21, "text": "For since death came through a man, the resurrection of the dead also came through a man.", "comment": "tn Or \u201cthrough a human being\u201d (a reference to Jesus Christ).
tn Or \u201cthrough a human being\u201d (a reference to Adam)."}, {"pk": 2853442, "translation": "NET", "book": 46, "chapter": 15, "verse": 22, "text": "For just as in Adam all die, so also in Christ all will be made alive."}, {"pk": 2853443, "translation": "NET", "book": 46, "chapter": 15, "verse": 23, "text": "But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him.", "comment": "tn Grk \u201cthen those who belong to Christ, at his coming.\u201d"}, {"pk": 2853444, "translation": "NET", "book": 46, "chapter": 15, "verse": 24, "text": "Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.", "comment": "tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cthen the end\u201d or \u201cthen (is) the end.\u201d Paul explains how the \u201cend\u201d relates to resurrection in vv. 25\u201328."}, {"pk": 2853445, "translation": "NET", "book": 46, "chapter": 15, "verse": 25, "text": "For he must reign until he has put all his enemies under his feet."}, {"pk": 2853446, "translation": "NET", "book": 46, "chapter": 15, "verse": 26, "text": "The last enemy to be eliminated is death."}, {"pk": 2853447, "translation": "NET", "book": 46, "chapter": 15, "verse": 27, "text": "For he has put everything in subjection under his feet. But when it says \u201ceverything\u201d has been put in subjection, it is clear that this does not include the one who put everything in subjection to him.", "comment": "sn A quotation from Ps 8:6."}, {"pk": 2853448, "translation": "NET", "book": 46, "chapter": 15, "verse": 28, "text": "And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all."}, {"pk": 2853449, "translation": "NET", "book": 46, "chapter": 15, "verse": 29, "text": "Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, then why are they baptized for them?", "comment": "sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, \u201cI Corinthians 15,29 and Baptism for the Dead,\u201d Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul\u2019s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians\u2019 actions demonstrated that they had hope for a bodily resurrection."}, {"pk": 2853450, "translation": "NET", "book": 46, "chapter": 15, "verse": 30, "text": "Why too are we in danger every hour?"}, {"pk": 2853451, "translation": "NET", "book": 46, "chapter": 15, "verse": 31, "text": "Every day I am in danger of death! This is as sure as my boasting in you, which I have in Christ Jesus our Lord.", "comment": "tn Or, more literally, \u201cI swear by the boasting in you.\u201d
tc \u2021 Although the witnesses for the shorter reading (\u00cc46 D F G \u03a8 075 0243 1739 1881 \u00cf) are not as strong as for the addition of \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af (adelfoi, \u201cbrothers\u201d) at this juncture (\u05d0 A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred."}, {"pk": 2853452, "translation": "NET", "book": 46, "chapter": 15, "verse": 32, "text": "If from a human point of view I fought with wild beasts at Ephesus, what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die.", "comment": "sn An allusion to Isa 22:13; 56:12.
map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2."}, {"pk": 2853453, "translation": "NET", "book": 46, "chapter": 15, "verse": 33, "text": "Do not be deceived: \u201cBad company corrupts good morals.\u201d", "comment": "sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense."}, {"pk": 2853454, "translation": "NET", "book": 46, "chapter": 15, "verse": 34, "text": "Sober up as you should, and stop sinning! For some have no knowledge of God \u2014 I say this to your shame!"}, {"pk": 2853455, "translation": "NET", "book": 46, "chapter": 15, "verse": 35, "text": "But someone will say, \u201cHow are the dead raised? With what kind of body will they come?\u201d"}, {"pk": 2853456, "translation": "NET", "book": 46, "chapter": 15, "verse": 36, "text": "Fool! What you sow will not come to life unless it dies."}, {"pk": 2853457, "translation": "NET", "book": 46, "chapter": 15, "verse": 37, "text": "And what you sow is not the body that is to be, but a bare seed \u2014 perhaps of wheat or something else.", "comment": "tn Grk \u201cand what you sow, you do not sow the body that will be, but a bare seed.\u201d"}, {"pk": 2853458, "translation": "NET", "book": 46, "chapter": 15, "verse": 38, "text": "But God gives it a body just as he planned, and to each of the seeds a body of its own."}, {"pk": 2853459, "translation": "NET", "book": 46, "chapter": 15, "verse": 39, "text": "All flesh is not the same: People have one flesh, animals have another, birds and fish another.", "comment": "tn Grk \u201call flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.\u201d"}, {"pk": 2853460, "translation": "NET", "book": 46, "chapter": 15, "verse": 40, "text": "And there are heavenly bodies and earthly bodies. The glory of the heavenly body is one sort and the earthly another."}, {"pk": 2853461, "translation": "NET", "book": 46, "chapter": 15, "verse": 41, "text": "There is one glory of the sun, and another glory of the moon and another glory of the stars, for star differs from star in glory."}, {"pk": 2853462, "translation": "NET", "book": 46, "chapter": 15, "verse": 42, "text": "It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable.", "comment": "tn Grk \u201cit is sown in corruption, it is raised in incorruption.\u201d The \u201cit\u201d refers to the body, as v. 44 shows."}, {"pk": 2853463, "translation": "NET", "book": 46, "chapter": 15, "verse": 43, "text": "It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;"}, {"pk": 2853464, "translation": "NET", "book": 46, "chapter": 15, "verse": 44, "text": "it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body."}, {"pk": 2853465, "translation": "NET", "book": 46, "chapter": 15, "verse": 45, "text": "So also it is written, \u201cThe first man, Adam, became a living person\u201d; the last Adam became a life-giving spirit.", "comment": "tn Grk \u201cliving soul\u201d; a quotation from Gen 2:7."}, {"pk": 2853466, "translation": "NET", "book": 46, "chapter": 15, "verse": 46, "text": "However, the spiritual did not come first, but the natural, and then the spiritual."}, {"pk": 2853467, "translation": "NET", "book": 46, "chapter": 15, "verse": 47, "text": "The first man is from the earth, made of dust; the second man is from heaven."}, {"pk": 2853468, "translation": "NET", "book": 46, "chapter": 15, "verse": 48, "text": "Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly."}, {"pk": 2853469, "translation": "NET", "book": 46, "chapter": 15, "verse": 49, "text": "And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven.", "comment": "tc \u2021 A few significant witnesses have the future indicative \u03c6\u03bf\u03c1\u03ad\u03c3\u03bf\u03bc\u03b5\u03bd (foresomen, \u201cwe will bear\u201d; B I 6 630 1881 al sa) instead of the aorist subjunctive \u03c6\u03bf\u03c1\u03ad\u03c3\u03c9\u03bc\u03b5\u03bd (foreswmen, \u201clet us bear\u201d; \u00cc46 \u05d0 A C D F G \u03a8 075 0243 33 1739 \u00cf latt bo). If the original reading is the future tense, then \u201cwe will bear\u201d would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then \u201clet us bear\u201d would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42\u201349), but the conjunction \u03ba\u03b1\u03af (kai) introducing the comparative \u03ba\u03b1\u03b8\u1f7d\u03c2 (kaqws) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as original. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that \u201cit is nearly impossible to account for anyone\u2019s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.\u201d The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one\u2019s behavior in the interim does make a difference (see 15:32\u201334, 58)."}, {"pk": 2853470, "translation": "NET", "book": 46, "chapter": 15, "verse": 50, "text": "Now this is what I am saying, brothers and sisters: Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853471, "translation": "NET", "book": 46, "chapter": 15, "verse": 51, "text": "Listen, I will tell you a mystery: We will not all sleep, but we will all be changed \u2014", "comment": "tc The manuscripts are grouped into four basic readings here: (1) \u05d0 C 0243* 33 1739 have \u201cwe all will sleep, but we will not all be changed\u201d (\u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03ba\u03bf\u03b9\u03bc\u03b7\u03b8\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1, \u03bf\u1f50 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03b4\u1f72 \u1f00\u03bb\u03bb\u03b1\u03b3\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1); (2) \u00cc46 Ac (F G) have \u201cwe will not all sleep, but we will not all be changed\u201d (\u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f50 \u03ba\u03bf\u03b9\u03bc\u03b7\u03b8\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1, \u03bf\u1f50 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03b4\u1f72 \u1f00\u03bb\u03bb\u03b1\u03b3\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1); (3) D* lat Tert Ambst Spec read \u201cwe will all rise, but we will not all be changed.\u201d (4) The wording \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f50 \u03ba\u03bf\u03b9\u03bc\u03b7\u03b8\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1, \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03b4\u1f72 \u1f00\u03bb\u03bb\u03b1\u03b3\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1 (\u201cwe will not all sleep, but we will all be changed\u201d) is found in B D2 \u03a8 075 0243c 1881 \u00cf sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, \u201cWe will not all sleep\u201d (\u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f50 \u03ba\u03bf\u03b9\u03bc\u03b7\u03b8\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.tn See the note on the word \u201casleep\u201d in 15:6.
tn Grk \u201cBehold.\u201d"}, {"pk": 2853472, "translation": "NET", "book": 46, "chapter": 15, "verse": 52, "text": "in a moment, in the blinking of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed.", "comment": "tn The Greek word \u1fe5\u03b9\u03c0\u1f75 (rJiph) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as \u201ctwinkling,\u201d which implies an exceedingly fast \u2013 almost instantaneous \u2013 movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u1fe6 (ofqalmou, \u201cof an eye\u201d), \u201cblinking\u201d is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term."}, {"pk": 2853473, "translation": "NET", "book": 46, "chapter": 15, "verse": 53, "text": "For this perishable body must put on the imperishable, and this mortal body must put on immortality."}, {"pk": 2853474, "translation": "NET", "book": 46, "chapter": 15, "verse": 54, "text": "Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen, \u201cDeath has been swallowed up in victory.\u201d", "comment": "sn A quotation from Isa 25:8."}, {"pk": 2853475, "translation": "NET", "book": 46, "chapter": 15, "verse": 55, "text": "\u201cWhere, O death, is your victory? Where, O death, is your sting?\u201d", "comment": "sn A quotation from Hos 13:14."}, {"pk": 2853476, "translation": "NET", "book": 46, "chapter": 15, "verse": 56, "text": "The sting of death is sin, and the power of sin is the law."}, {"pk": 2853477, "translation": "NET", "book": 46, "chapter": 15, "verse": 57, "text": "But thanks be to God, who gives us the victory through our Lord Jesus Christ!"}, {"pk": 2853478, "translation": "NET", "book": 46, "chapter": 15, "verse": 58, "text": "So then, dear brothers and sisters, be firm. Do not be moved! Always be outstanding in the work of the Lord, knowing that your labor is not in vain in the Lord.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853479, "translation": "NET", "book": 46, "chapter": 16, "verse": 1, "text": "With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia:", "comment": "tn Grk \u201cas I directed the churches of Galatia, so also you yourselves do.\u201d"}, {"pk": 2853480, "translation": "NET", "book": 46, "chapter": 16, "verse": 2, "text": "On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come.", "comment": "tn \u201cTo the extent that God has blessed you\u201d translates an awkward expression, \u201cwhatever has been prospered [to you].\u201d This verb has been translated as an active with \u201cGod\u201d as subject, taking it as a divine passive.
tn Grk \u201cset aside, storing whatever he has been blessed with.\u201d
tn Grk \u201cset aside, storing.\u201d The participle \u03b8\u03b7\u03c3\u03b1\u03c5\u03c1\u03af\u03b6\u03c9\u03bd (qhsaurizwn) indicates the purpose or result of setting aside the extra income.
tn Grk \u201cso that collections will not be taking place.\u201d"}, {"pk": 2853481, "translation": "NET", "book": 46, "chapter": 16, "verse": 3, "text": "Then, when I arrive, I will send those whom you approve with letters of explanation to carry your gift to Jerusalem.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2853482, "translation": "NET", "book": 46, "chapter": 16, "verse": 4, "text": "And if it seems advisable that I should go also, they will go with me."}, {"pk": 2853483, "translation": "NET", "book": 46, "chapter": 16, "verse": 5, "text": "But I will come to you after I have gone through Macedonia \u2014 for I will be going through Macedonia \u2014"}, {"pk": 2853484, "translation": "NET", "book": 46, "chapter": 16, "verse": 6, "text": "and perhaps I will stay with you, or even spend the winter, so that you can send me on my journey, wherever I go."}, {"pk": 2853485, "translation": "NET", "book": 46, "chapter": 16, "verse": 7, "text": "For I do not want to see you now in passing, since I hope to spend some time with you, if the Lord allows."}, {"pk": 2853486, "translation": "NET", "book": 46, "chapter": 16, "verse": 8, "text": "But I will stay in Ephesus until Pentecost,", "comment": "map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2."}, {"pk": 2853487, "translation": "NET", "book": 46, "chapter": 16, "verse": 9, "text": "because a door of great opportunity stands wide open for me, but there are many opponents.", "comment": "tn Grk \u201cfor a door has opened wide to me, great and effective.\u201d"}, {"pk": 2853488, "translation": "NET", "book": 46, "chapter": 16, "verse": 10, "text": "Now if Timothy comes, see that he has nothing to fear among you, for he is doing the Lord\u2019s work, as I am too."}, {"pk": 2853489, "translation": "NET", "book": 46, "chapter": 16, "verse": 11, "text": "So then, let no one treat him with contempt. But send him on his way in peace so that he may come to me. For I am expecting him with the brothers.", "comment": "tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af (adelfoi) here has not been not translated as \u201cbrothers and sisters.\u201d"}, {"pk": 2853490, "translation": "NET", "book": 46, "chapter": 16, "verse": 12, "text": "With regard to our brother Apollos: I strongly encouraged him to visit you with the other brothers, but it was simply not his intention to come now. He will come when he has the opportunity.", "comment": "tn Grk \u201cwith the brothers.\u201d
tn Grk \u201cit was simply not the will that he come now.\u201d"}, {"pk": 2853491, "translation": "NET", "book": 46, "chapter": 16, "verse": 13, "text": "Stay alert, stand firm in the faith, show courage, be strong."}, {"pk": 2853492, "translation": "NET", "book": 46, "chapter": 16, "verse": 14, "text": "Everything you do should be done in love."}, {"pk": 2853493, "translation": "NET", "book": 46, "chapter": 16, "verse": 15, "text": "Now, brothers and sisters, you know about the household of Stephanus, that as the first converts of Achaia, they devoted themselves to ministry for the saints. I urge you", "comment": "tn Grk \u201cfirstfruits.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853494, "translation": "NET", "book": 46, "chapter": 16, "verse": 16, "text": "also to submit to people like this, and to everyone who cooperates in the work and labors hard."}, {"pk": 2853495, "translation": "NET", "book": 46, "chapter": 16, "verse": 17, "text": "I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked.", "comment": "tn Or \u201cthey have made up for your absence\u201d (BDAG 70 s.v. \u1f00\u03bd\u03b1\u03c0\u03bb\u03b7\u03c1\u03cc\u03c9 3)."}, {"pk": 2853496, "translation": "NET", "book": 46, "chapter": 16, "verse": 18, "text": "For they refreshed my spirit and yours. So then, recognize people like this."}, {"pk": 2853497, "translation": "NET", "book": 46, "chapter": 16, "verse": 19, "text": "The churches in the province of Asia send greetings to you. Aquila and Prisca greet you warmly in the Lord, with the church that meets in their house.", "comment": "tc The plural form of this verb, \u1f00\u03c3\u03c0\u03ac\u03b6\u03bf\u03bd\u03c4\u03b1\u03b9 (aspazontai, \u201c[they] greet\u201d), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (\u05d0 C D K P \u03a8 104 2464 pc). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when \u201cJesus and his disciples\u201d is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.
tn Grk \u201cthe churches of Asia\u201d; in the NT \u201cAsia\u201d always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom 16:3\u20134; 2 Tim 4:19. In the NT \u201cPriscilla\u201d and \u201cPrisca\u201d are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca."}, {"pk": 2853498, "translation": "NET", "book": 46, "chapter": 16, "verse": 20, "text": "All the brothers and sisters send greetings. Greet one another with a holy kiss.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:10."}, {"pk": 2853499, "translation": "NET", "book": 46, "chapter": 16, "verse": 21, "text": "I, Paul, send this greeting with my own hand."}, {"pk": 2853500, "translation": "NET", "book": 46, "chapter": 16, "verse": 22, "text": "Let anyone who has no love for the Lord be accursed. Our Lord, come!", "comment": "tn The Greek text has \u03bc\u03b1\u03c1\u03ac\u03bd\u03b1 \u03b8\u03ac (marana qa). These Aramaic words can also be read as maran aqa, translated \u201cOur Lord has come!\u201d"}, {"pk": 2853501, "translation": "NET", "book": 46, "chapter": 16, "verse": 23, "text": "The grace of the Lord Jesus be with you."}, {"pk": 2853502, "translation": "NET", "book": 46, "chapter": 16, "verse": 24, "text": "My love be with all of you in Christ Jesus.", "comment": "tc Although the majority of mss (\u05d0 A C D \u03a8 075 \u00cf lat bo) conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic."}, {"pk": 2853503, "translation": "NET", "book": 47, "chapter": 1, "verse": 1, "text": "From Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the saints who are in all Achaia.", "comment": "tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
tn Or \u201care throughout Achaia.\u201d"}, {"pk": 2853504, "translation": "NET", "book": 47, "chapter": 1, "verse": 2, "text": "Grace and peace to you from God our Father and the Lord Jesus Christ!", "comment": "tn Grk \u201cGrace to you and peace.\u201d"}, {"pk": 2853505, "translation": "NET", "book": 47, "chapter": 1, "verse": 3, "text": "Blessed is the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,", "comment": "tn There is no verb in the Greek text; either the optative (\u201cbe\u201d) or the indicative (\u201cis\u201d) can be supplied. The meaning of the term \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03c4\u03cc\u03c2 (euloghtos) and the author\u2019s intention at this point in the epistle must both come into play to determine which is the preferred nuance. \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03c4\u03cc\u03c2 as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning \u201cblessed\u201d would be more naturally paired with an indicative verb and would suggest that blessedness is an intrinsic part of God\u2019s character. The meaning \u201cpraised\u201d would be more naturally paired with an optative verb and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer\u2019s necessary response. When considered as a whole, although a decision is difficult, the general Pauline style of beginning with statements and moving to obligations argues for the indicative. Cf. also Eph 1:3; 1 Pet 1:3."}, {"pk": 2853506, "translation": "NET", "book": 47, "chapter": 1, "verse": 4, "text": "who comforts us in all our troubles so that we may be able to comfort those experiencing any trouble with the comfort with which we ourselves are comforted by God.", "comment": "tn Or \u201cour trials\u201d; traditionally, \u201cour affliction.\u201d The term \u03b8\u03bb\u1fd6\u03c8\u03b9\u03c2 (qliyi\") refers to trouble (including persecution) that involves direct suffering (L&N 22.2).
tn Or \u201cany trials\u201d; traditionally, \u201cany affliction.\u201d"}, {"pk": 2853507, "translation": "NET", "book": 47, "chapter": 1, "verse": 5, "text": "For just as the sufferings of Christ overflow toward us, so also our comfort through Christ overflows to you.", "comment": "tn I.e., suffering incurred by Paul as a consequence of his relationship to Christ. The genitive could be considered to have a causative nuance here.
tn Traditionally, \u201cabound\u201d (here and throughout this section).
tn The words \u201cto you\u201d are not in the Greek text, but are implied by the statements in the following verse.
tn This Greek word translated \u201csufferings\u201d here (\u03c0\u03ac\u03b8\u03b7\u03bc\u03b1, paqhma) is a different one than the one Paul uses for his own afflictions/persecutions (\u03b8\u03bb\u1fd6\u03c8\u03b9\u03c2, qliyi\") in v. 4."}, {"pk": 2853508, "translation": "NET", "book": 47, "chapter": 1, "verse": 6, "text": "But if we are afflicted, it is for your comfort and salvation; if we are comforted, it is for your comfort that you experience in your patient endurance of the same sufferings that we also suffer.", "comment": "tn Or \u201care troubled.\u201d"}, {"pk": 2853509, "translation": "NET", "book": 47, "chapter": 1, "verse": 7, "text": "And our hope for you is steadfast because we know that as you share in our sufferings, so also you will share in our comfort.", "comment": "tn Grk \u201cas you are sharers in.\u201d
tn Grk \u201cwill be sharers in.\u201d"}, {"pk": 2853510, "translation": "NET", "book": 47, "chapter": 1, "verse": 8, "text": "For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living.", "comment": "tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1., where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited).
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia."}, {"pk": 2853511, "translation": "NET", "book": 47, "chapter": 1, "verse": 9, "text": "Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.", "comment": "tn Or \u201cmight not put confidence in ourselves.\u201d
tn Grk \u201cwe ourselves had the sentence of death within ourselves.\u201d Here \u1f00\u03c0\u03cc\u03ba\u03c1\u03b9\u03bc\u03b1 (apokrima) is being used figuratively; no actual official verdict had been given, but in light of all the difficulties that Paul and his colleagues had suffered, it seemed to them as though such an official verdict had been rendered against them (L&N 56.26)."}, {"pk": 2853512, "translation": "NET", "book": 47, "chapter": 1, "verse": 10, "text": "He delivered us from so great a risk of death, and he will deliver us. We have set our hope on him that he will deliver us yet again,", "comment": "tc Several important witnesses, especially Alexandrian (\u00cc46 B D* 0121 0243 1739 1881 pc Did), lack \u1f45\u03c4\u03b9 ({oti, \u201cthat\u201d) here, while others, most notably Western (D1 F G 104 630 1505 pc ar b syh Or Ambst), lack \u1f14\u03c4\u03b9 (eti, \u201cyet\u201d). Most mss, including important Alexandrians (\u05d0 A C D2 \u03a8 33 \u00cf f t vg), have the full expression \u1f45\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f14\u03c4\u03b9 ({oti kai eti). Although the predominantly Alexandrian reading has much to commend it, the fact that either \u1f45\u03c4\u03b9 or \u1f14\u03c4\u03b9 has been dropped, while the \u03ba\u03b1\u03af has been retained, suggests that the original wording had \u1f45\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f14\u03c4\u03b9, and that either particle dropped out intentionally for stylistic reasons. (F and G have the order \u03ba\u03b1\u03af \u1f45\u03c4\u03b9, suggesting that in their archetype the \u1f14\u03c4\u03b9 was unintentionally dropped due to homoioteleuton.) If, however, \u1f45\u03c4\u03b9 is not authentic, v. 10b should be translated \u201cWe have set our hope on him, and he will deliver us again.\u201d Overall, a decision is difficult, but preference should be given to \u1f45\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f14\u03c4\u03b9.
tn Because of the length and complexity of the Greek sentence, the relative clause \u201cwho delivered us\u2026\u201d was made a separate sentence in the translation.
tn Grk \u201cdeliver us, on whom we have set our hope.\u201d"}, {"pk": 2853513, "translation": "NET", "book": 47, "chapter": 1, "verse": 11, "text": "as you also join in helping us by prayer, so that many people may give thanks to God on our behalf for the gracious gift given to us through the help of many.", "comment": "tn Grk \u201cso that thanks may be given by many.\u201d The words \u201cto God\u201d are not in the Greek text, but are implied. The passive construction has been converted to an active one for clarity, in keeping with contemporary English style."}, {"pk": 2853514, "translation": "NET", "book": 47, "chapter": 1, "verse": 12, "text": "For our reason for confidence is this: the testimony of our conscience, that with pure motives and sincerity which are from God \u2014 not by human wisdom but by the grace of God \u2014 we conducted ourselves in the world, and all the more toward you.", "comment": "tn Or \u201cnot by worldly wisdom.\u201d
tn Or \u201cfor boasting.\u201d
tc Two viable variants exist at this place in the text: \u1f01\u03b3\u03b9\u03cc\u03c4\u03b7\u03c4\u03b9 (Jagiothti, \u201choliness\u201d) vs. \u1f01\u03c0\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9 (Japlothti, \u201cpure motives\u201d). A confusion of letters could well have produced the variant (TCGNT 507): In uncial script the words would have been written agiothti and aplothti. This, however, does not explain which reading created the other. Overall \u1f01\u03c0\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9, though largely a Western-Byzantine reading (\u05d02 D F G \u00cf lat sy), is better suited to the context; it is also a Pauline word while \u1f01\u03b3\u03b9\u03cc\u03c4\u03b7\u03c2 (Jagioth\") is not. It also best explains the rise of the other variants, \u03c0\u03c1\u03b1\u03cc\u03c4\u03b7\u03c4\u03b9 (praothti, \u201cgentleness\u201d) and {\u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03bf\u03b9\u03c2} (splancnoi\", \u201ccompassion\u201d). On the other hand, the external evidence in favor of \u1f01\u03b3\u03b9\u03cc\u03c4\u03b7\u03c4\u03b9 is extremely strong (\u00cc46 \u05d0* A B C K P \u03a8 0121 0243 33 81 1739 1881 al co). This diversity of mss provides excellent evidence for authenticity, but because of the internal evidence listed above, \u1f01\u03c0\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9 is to be preferred, albeit only slightly.tn Or \u201csincerity.\u201d The two terms translated \u201cpure motives\u201d (\u1f01\u03c0\u03bb\u03cc\u03c4\u03b7\u03c2, Japloth\") and \u201csincerity\u201d (\u03b5\u1f30\u03bb\u03b9\u03ba\u03c1\u03af\u03bd\u03b5\u03b9\u03b1, eilikrineia) are close synonyms.
tn Grk \u201cpure motives and sincerity of God.\u201d
tn Or \u201cand especially.\u201d"}, {"pk": 2853515, "translation": "NET", "book": 47, "chapter": 1, "verse": 13, "text": "For we do not write you anything other than what you can read and also understand. But I hope that you will understand completely", "comment": "tn Grk \u201cto the end,\u201d a Greek idiom for \u201cfully,\u201d \u201ctotally,\u201d \u201ccompletely.\u201d
tn Grk \u201cthan the things.\u201d"}, {"pk": 2853516, "translation": "NET", "book": 47, "chapter": 1, "verse": 14, "text": "just as also you have partly understood us, that we are your source of pride just as you also are ours in the day of the Lord Jesus.", "comment": "tc \u2021 On the wording \u201cthe Lord Jesus\u201d (\u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6, tou kuriou Ihsou) there is some variation in the extant witnesses: \u1f21\u03bc\u1ff6\u03bd (Jhmwn, \u201cour\u201d) is found after \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 in several significant witnesses (\u05d0 B F G P 0121 0243 6 33 81 1739 1881 2464 al lat co); the pronoun is lacking from \u00cc46vid A C D \u03a8 \u00cf. Although in Paul \u201cour Lord Jesus Christ\u201d is a common expression, \u201cour Lord Jesus\u201d is relatively infrequent (cf., e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). \u201cThe Lord Jesus\u201d occurs about as often as \u201cour Lord Jesus\u201d (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Thus, on balance, since scribes would tend to expand on the text, it is probably best to consider the shorter reading as authentic. NA27 places the pronoun in brackets, indicating doubt as to its authenticity.
tn Grk \u201cthat we are your boast even as you are our boast.\u201d"}, {"pk": 2853517, "translation": "NET", "book": 47, "chapter": 1, "verse": 15, "text": "And with this confidence I intended to come to you first so that you would get a second opportunity to see us,", "comment": "tn Grk \u201ca second grace,\u201d \u201ca second favor\u201d (used figuratively of a second visit by Paul)."}, {"pk": 2853518, "translation": "NET", "book": 47, "chapter": 1, "verse": 16, "text": "and through your help to go on into Macedonia and then from Macedonia to come back to you and be helped on our way into Judea by you.", "comment": "tn Grk \u201ccome again.\u201d"}, {"pk": 2853519, "translation": "NET", "book": 47, "chapter": 1, "verse": 17, "text": "Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I? Or do I make my plans according to mere human standards so that I would be saying both \u201cYes, yes\u201d and \u201cNo, no\u201d at the same time?", "comment": "tn Grk \u201caccording to the flesh.\u201d
tn The Greek construction anticipates a negative answer. This is indicated in the translation by the \u2018tag\u2019 question \u201cdid I?\u201d at the end of the sentence.
tn Grk \u201cthe things that I plan, do I plan (them).\u201d
tn Grk \u201cso that with me there should be.\u201d"}, {"pk": 2853520, "translation": "NET", "book": 47, "chapter": 1, "verse": 18, "text": "But as God is faithful, our message to you is not \u201cYes\u201d and \u201cNo.\u201d"}, {"pk": 2853521, "translation": "NET", "book": 47, "chapter": 1, "verse": 19, "text": "For the Son of God, Jesus Christ, the one who was proclaimed among you by us \u2014 by me and Silvanus and Timothy \u2014 was not \u201cYes\u201d and \u201cNo,\u201d but it has always been \u201cYes\u201d in him.", "comment": "sn Silvanus is usually considered to be the same person as Silas (L&N 93.340)."}, {"pk": 2853522, "translation": "NET", "book": 47, "chapter": 1, "verse": 20, "text": "For every one of God\u2019s promises are \u201cYes\u201d in him; therefore also through him the \u201cAmen\u201d is spoken, to the glory we give to God."}, {"pk": 2853523, "translation": "NET", "book": 47, "chapter": 1, "verse": 21, "text": "But it is God who establishes us together with you in Christ and who anointed us,", "comment": "tn Or \u201cstrengthens.\u201d
tn Grk \u201cBut he who establishes us together with you in Christ and anointed us is God.\u201d"}, {"pk": 2853524, "translation": "NET", "book": 47, "chapter": 1, "verse": 22, "text": "who also sealed us and gave us the Spirit in our hearts as a down payment.", "comment": "tn Or \u201cfirst installment,\u201d \u201cpledge,\u201d \u201cdeposit.\u201dsn Down payment. The Greek word \u1f00\u03c1\u03c1\u03b1\u03b2\u1f7d\u03bd (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it occurs later in 2 Cor 5:5, and also in Eph 1:14). In the \u201calready \u2013 not yet\u201d scheme of the NT the possession of the Spirit now by believers (\u201calready\u201d) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (\u201cnot yet\u201d)."}, {"pk": 2853525, "translation": "NET", "book": 47, "chapter": 1, "verse": 23, "text": "Now I appeal to God as my witness, that to spare you I did not come again to Corinth.", "comment": "sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
tn Grk \u201cI call upon God as witness against my soul.\u201d Normally this implies an appeal for help (L&N 33.176).
tn Here \u03c6\u03b5\u03b9\u03b4\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (feidomeno\") has been translated as a telic participle."}, {"pk": 2853526, "translation": "NET", "book": 47, "chapter": 1, "verse": 24, "text": "I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm.", "comment": "tn Or \u201cbecause you stand firm in the faith.\u201d"}, {"pk": 2853527, "translation": "NET", "book": 47, "chapter": 2, "verse": 1, "text": "So I made up my own mind not to pay you another painful visit.", "comment": "tn Grk \u201cnot to come to you again in sorrow.\u201dsn Paul was not speaking absolutely about not making another visit, but meant he did not want to come to the Corinthians again until the conflict he mentioned in 2 Cor 2:4\u201311 was settled.
tc Although usually \u03b4\u03ad (de, \u201cnow\u201d; found in \u05d0 A C D1 F G \u03a8 0285 \u00cf lat) should take precedent over \u03b3\u03ac\u03c1 (gar) in textually disputed places in the corpus Paulinum, the credentials for \u03b3\u03ac\u03c1 here are not easily dismissed (\u00cc46 B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.
tn Or \u201cI decided this for myself.\u201d"}, {"pk": 2853528, "translation": "NET", "book": 47, "chapter": 2, "verse": 2, "text": "For if I make you sad, who would be left to make me glad but the one I caused to be sad?", "comment": "tn Or \u201cto cheer me up.\u201d L&N 25.131 translates this \u201cFor if I were to make you sad, who would be left to cheer me up?\u201d"}, {"pk": 2853529, "translation": "NET", "book": 47, "chapter": 2, "verse": 3, "text": "And I wrote this very thing to you, so that when I came I would not have sadness from those who ought to make me rejoice, since I am confident in you all that my joy would be yours.", "comment": "tn The words \u201cto you\u201d are not in the Greek text but are implied.
sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1."}, {"pk": 2853530, "translation": "NET", "book": 47, "chapter": 2, "verse": 4, "text": "For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love that I have especially for you.", "comment": "tn Or \u201cthe love that I have in great measure for you.\u201d"}, {"pk": 2853531, "translation": "NET", "book": 47, "chapter": 2, "verse": 5, "text": "But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) he has saddened all of you as well.", "comment": "tn Or \u201c(not to say too much)\u201d; Grk \u201c(not to burden you [with words]).\u201d"}, {"pk": 2853532, "translation": "NET", "book": 47, "chapter": 2, "verse": 6, "text": "This punishment on such an individual by the majority is enough for him,"}, {"pk": 2853533, "translation": "NET", "book": 47, "chapter": 2, "verse": 7, "text": "so that now instead you should rather forgive and comfort him. This will keep him from being overwhelmed by excessive grief to the point of despair.", "comment": "tn Grk \u201ccomfort him, lest somehow such a person be swallowed up by excessive grief,\u201d an idiom for a person being so overcome with grief as to despair or give up completely (L&N 25.285). In this context of excessive grief or regret for past sins, \u201coverwhelmed\u201d is a good translation since contemporary English idiom speaks of someone \u201coverwhelmed by grief.\u201d Because of the length of the Greek sentence and the difficulty of expressing a negative purpose/result clause in English, a new sentence was started here in the translation.
tn Grk \u201cso that on the other hand.\u201d
tn The word \u201chim\u201d is not in the Greek text but is supplied. Direct objects in Greek were often omitted and must be supplied from the context."}, {"pk": 2853534, "translation": "NET", "book": 47, "chapter": 2, "verse": 8, "text": "Therefore I urge you to reaffirm your love for him.", "comment": "tn Or \u201cI urge you to show that your love for him is real.\u201d"}, {"pk": 2853535, "translation": "NET", "book": 47, "chapter": 2, "verse": 9, "text": "For this reason also I wrote you: to test you to see if you are obedient in everything.", "comment": "tn Grk \u201cto know the proof of you,\u201d that is, to know if the Corinthians\u2019 obedience to Paul as an apostle was genuine (L&N 72.7).
tn The word \u201cyou\u201d is not in the Greek text, but is implied (as an understood direct object)."}, {"pk": 2853536, "translation": "NET", "book": 47, "chapter": 2, "verse": 10, "text": "If you forgive anyone for anything, I also forgive him \u2014 for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ,"}, {"pk": 2853537, "translation": "NET", "book": 47, "chapter": 2, "verse": 11, "text": "so that we may not be exploited by Satan (for we are not ignorant of his schemes).", "comment": "tn Or \u201cbe taken advantage of.\u201d"}, {"pk": 2853538, "translation": "NET", "book": 47, "chapter": 2, "verse": 12, "text": "Now when I arrived in Troas to proclaim the gospel of Christ, even though the Lord had opened a door of opportunity for me,", "comment": "tn This has been translated as a concessive participle (\u201ceven though\u201d). The passive construction (\u201ca door of opportunity had been opened for me by the Lord\u201d) has been converted to an active one in the translation for clarity.
sn Troas was a city and region in the northwest corner of Asia Minor.
tn Grk \u201ca door\u201d; the phrase \u1f00\u03bd\u03bf\u03af\u03b3\u03c9 \u03b8\u03cd\u03c1\u03b1\u03bd (anoigw quran, \u201cto open a door\u201d) is an idiom meaning \u201cto make possible some opportunity\u201d (L&N 71.9)."}, {"pk": 2853539, "translation": "NET", "book": 47, "chapter": 2, "verse": 13, "text": "I had no relief in my spirit, because I did not find my brother Titus there. So I said good-bye to them and set out for Macedonia.", "comment": "tn Or \u201cI took my leave of them.\u201d
tn Or \u201cI had no peace of mind.\u201d
tn Since this refers to the outset of a journey, the aorist \u1f10\u03be\u1fc6\u03bb\u03b8\u03bf\u03bd (exhlqon) is taken ingressively."}, {"pk": 2853540, "translation": "NET", "book": 47, "chapter": 2, "verse": 14, "text": "But thanks be to God who always leads us in triumphal procession in Christ and who makes known through us the fragrance that consists of the knowledge of him in every place.", "comment": "tn Or \u201cwho reveals.\u201d
tn Or \u201cwho always causes us to triumph.\u201d
tn Or \u201cin the Messiah.\u201d"}, {"pk": 2853541, "translation": "NET", "book": 47, "chapter": 2, "verse": 15, "text": "For we are a sweet aroma of Christ to God among those who are being saved and among those who are perishing \u2014"}, {"pk": 2853542, "translation": "NET", "book": 47, "chapter": 2, "verse": 16, "text": "to the latter an odor from death to death, but to the former a fragrance from life to life. And who is adequate for these things?", "comment": "sn These things refer to the things Paul is doing in his apostolic ministry.
tn The same Greek word (\u1f40\u03c3\u03bc\u1f75, osmh) translated \u201codor\u201d here (in relation to the stench of death) has been translated \u201cfragrance\u201d in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45)."}, {"pk": 2853543, "translation": "NET", "book": 47, "chapter": 2, "verse": 17, "text": "For we are not like so many others, hucksters who peddle the word of God for profit, but we are speaking in Christ before God as persons of sincerity, as persons sent from God.", "comment": "tn The participle \u03ba\u03b1\u03c0\u03b7\u03bb\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 (kaphleuonte\") refers to those engaged in retail business, but with the negative connotations of deceptiveness and greed \u2013 \u201cto peddle for profit,\u201d \u201cto huckster\u201d (L&N 57.202). In the translation a noun form (\u201chucksters\u201d) has been used in combination with the English verb \u201cpeddle\u2026for profit\u201d to convey the negative connotations of this term.
tn Or \u201cin the presence of.\u201d
tn Or \u201cpersons of pure motives.\u201d"}, {"pk": 2853544, "translation": "NET", "book": 47, "chapter": 3, "verse": 1, "text": "Are we beginning to commend ourselves again? We don\u2019t need letters of recommendation to you or from you as some other people do, do we?", "comment": "tn The Greek construction anticipates a negative reply (\u201cNo, we do not\u201d) which is indicated in the translation by the \u2018tag\u2019 at the end, \u201cdo we?\u201d"}, {"pk": 2853545, "translation": "NET", "book": 47, "chapter": 3, "verse": 2, "text": "You yourselves are our letter, written on our hearts, known and read by everyone,", "comment": "tn That is, \u201cletter of recommendation.\u201d"}, {"pk": 2853546, "translation": "NET", "book": 47, "chapter": 3, "verse": 3, "text": "revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.", "comment": "tn Grk \u201ccared for by us,\u201d an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03ad\u03c9 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this \u201cletter\u201d being \u201cwritten on our [Paul\u2019s and his companions\u2019] hearts\u201d it is more probable that the phrase \u201ccared for by us\u201d refers to the delivery of the letter (in the person of Paul and his companions).
tn Or \u201cmaking plain.\u201d
sn An allusion to Exod 24:12; 31:18; 34:1; Deut 9:10\u201311."}, {"pk": 2853547, "translation": "NET", "book": 47, "chapter": 3, "verse": 4, "text": "Now we have such confidence in God through Christ."}, {"pk": 2853548, "translation": "NET", "book": 47, "chapter": 3, "verse": 5, "text": "Not that we are adequate in ourselves to consider anything as if it were coming from ourselves, but our adequacy is from God,", "comment": "tn Or \u201ccompetent.\u201d
tn Or \u201ccompetence.\u201d"}, {"pk": 2853549, "translation": "NET", "book": 47, "chapter": 3, "verse": 6, "text": "who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.", "comment": "tn Or \u201ccompetent.\u201d
sn This new covenant is promised in Jer 31:31\u201334; 32:40."}, {"pk": 2853550, "translation": "NET", "book": 47, "chapter": 3, "verse": 7, "text": "But if the ministry that produced death \u2014 carved in letters on stone tablets \u2014 came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective),", "comment": "tn The words \u201ca glory\u201d are not in the Greek text, but the reference to \u201cglory\u201d has been repeated from the previous clause for clarity.
tn Or \u201cwhich was transitory.\u201d Traditionally this phrase is translated as \u201cwhich was fading away.\u201d The verb \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03ad\u03c9 in the corpus Paulinum uniformly has the meaning \u201cto render inoperative, ineffective\u201d; the same nuance is appropriate here. The glory of Moses\u2019 face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.
tn Grk \u201con stones\u201d; but since this is clearly an allusion to the tablets of the Decalogue (see 2 Cor 3:3) the word \u201ctablets\u201d was supplied in the translation to make the connection clear.
tn Grk \u201cso that the sons of Israel.\u201d
sn The glory of his face. When Moses came down from Mt. Sinai with the tablets of the Decalogue, the people were afraid to approach him because his face was so radiant (Exod 34:29\u201330)."}, {"pk": 2853551, "translation": "NET", "book": 47, "chapter": 3, "verse": 8, "text": "how much more glorious will the ministry of the Spirit be?", "comment": "tn Grk \u201chow will not rather the ministry of the Spirit be with glory?\u201d"}, {"pk": 2853552, "translation": "NET", "book": 47, "chapter": 3, "verse": 9, "text": "For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory!", "comment": "tn Traditionally, \u201cabound.\u201d
tn Grk \u201cthe ministry of condemnation\u201d; translated as an objective genitive, \u201cthe ministry that produced condemnation.\u201d
tn Grk \u201cthe ministry of righteousness\u201d; translated as an objective genitive, \u201cthe ministry that produces righteousness.\u201d"}, {"pk": 2853553, "translation": "NET", "book": 47, "chapter": 3, "verse": 10, "text": "For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it.", "comment": "tn The words \u201cof what replaced it\u201d are not in the Greek text, but have been supplied to clarify the meaning.
tn Grk \u201cin this case.\u201d"}, {"pk": 2853554, "translation": "NET", "book": 47, "chapter": 3, "verse": 11, "text": "For if what was made ineffective came with glory, how much more has what remains come in glory!", "comment": "tn Or \u201cthrough\u201d (\u03b4\u03b9\u03ac, dia).
tn Or \u201cwhat is permanent.\u201d
tn Or \u201cwhat was fading away.\u201d See note on \u201cwhich was made ineffective\u201d in v. 7."}, {"pk": 2853555, "translation": "NET", "book": 47, "chapter": 3, "verse": 12, "text": "Therefore, since we have such a hope, we behave with great boldness,", "comment": "tn Or \u201cwe employ great openness of speech.\u201d"}, {"pk": 2853556, "translation": "NET", "book": 47, "chapter": 3, "verse": 13, "text": "and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective.", "comment": "tn Or \u201cfrom gazing intently.\u201d
tn Or \u201cwas fading away\u201d; Grk \u201con the result of what was made ineffective.\u201d The referent (glory) has been specified in the translation for clarity. See note on \u201cwhich was made ineffective\u201d in v. 7.
tn Grk \u201cthe sons of Israel.\u201d
tn Or \u201cend.\u201d The word \u03c4\u03ad\u03bb\u03bf\u03c2 (telos) can mean both \u201ca point of time marking the end of a duration, end, termination, cessation\u201d and \u201cthe goal toward which a movement is being directed, end, goal, outcome\u201d (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for \u03c4\u03ad\u03bb\u03bf\u03c2 is more appropriate."}, {"pk": 2853557, "translation": "NET", "book": 47, "chapter": 3, "verse": 14, "text": "But their minds were closed. For to this very day, the same veil remains when they hear the old covenant read. It has not been removed because only in Christ is it taken away.", "comment": "tn Grk \u201ctheir minds were hardened.\u201d
tn Or \u201conly in Christ is it eliminated.\u201d
tn Grk \u201cthe same veil remains at the reading of the old covenant\u201d; the phrase \u201cthey hear\u201d has been introduced (\u201cwhen they hear the old covenant read\u201d) to make the link with the \u201cIsraelites\u201d (v. 13) whose minds were closed (v. 14a) more obvious to the reader."}, {"pk": 2853558, "translation": "NET", "book": 47, "chapter": 3, "verse": 15, "text": "But until this very day whenever Moses is read, a veil lies over their minds,", "comment": "tn Grk \u201ctheir heart.\u201d"}, {"pk": 2853559, "translation": "NET", "book": 47, "chapter": 3, "verse": 16, "text": "but when one turns to the Lord, the veil is removed.", "comment": "sn An allusion to Exod 34:34. The entire verse may refer to Moses, viewing him as a type portraying the Jewish convert to Christianity in Paul\u2019s day.
tn Or perhaps \u201cwhen(ever) he turns,\u201d referring to Moses."}, {"pk": 2853560, "translation": "NET", "book": 47, "chapter": 3, "verse": 17, "text": "Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom.", "comment": "tn Grk \u201cwhere the Spirit of the Lord is\u201d; the word \u201cpresent\u201d is supplied to specify that the presence of the Lord\u2019s Spirit is emphasized rather than the mere existence of the Lord\u2019s Spirit."}, {"pk": 2853561, "translation": "NET", "book": 47, "chapter": 3, "verse": 18, "text": "And we all, with unveiled faces reflecting the glory of the Lord, are being transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit.", "comment": "tn Grk \u201cfrom the Lord, the Spirit\u201d; the genitive \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (pneumato\") has been translated as a genitive of apposition.
tn Grk \u201cfrom glory to glory.\u201d
tn Grk \u201cjust as from.\u201d
tn Or \u201cwe all with unveiled faces beholding the glory of the Lord as in a mirror.\u201d"}, {"pk": 2853562, "translation": "NET", "book": 47, "chapter": 4, "verse": 1, "text": "Therefore, since we have this ministry, just as God has shown us mercy, we do not become discouraged.", "comment": "tn Or \u201cwe do not lose heart.\u201d
tn Grk \u201cjust as we have been shown mercy\u201d; \u1f20\u03bb\u03b5\u1f75\u03b8\u03b7\u03bc\u03b5\u03bd (hlehqhmen) has been translated as a \u201cdivine passive\u201d which is a circumlocution for God as the active agent. For clarity this was converted to an active construction with God as subject in the translation."}, {"pk": 2853563, "translation": "NET", "book": 47, "chapter": 4, "verse": 2, "text": "But we have rejected shameful hidden deeds, not behaving with deceptiveness or distorting the word of God, but by open proclamation of the truth we commend ourselves to everyone\u2019s conscience before God.", "comment": "tn Grk \u201cthe hidden things [deeds] of shame\u201d; here \u03b1\u1f30\u03c3\u03c7\u03cd\u03bd\u03b7\u03c2 (aiscunh\") has been translated as an attributive genitive.
tn Or \u201ccraftiness.\u201d
tn L&N 13.156; the word can also mean \u201cto assert opposition to,\u201d thus here \u201cwe have denounced\u201d (L&N 33.220).
tn Or \u201cnot conducting ourselves\u201d; Grk \u201cnot walking\u201d (a common NT idiom for conduct, way of life, or behavior)."}, {"pk": 2853564, "translation": "NET", "book": 47, "chapter": 4, "verse": 3, "text": "But even if our gospel is veiled, it is veiled only to those who are perishing,"}, {"pk": 2853565, "translation": "NET", "book": 47, "chapter": 4, "verse": 4, "text": "among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God.", "comment": "tn Or \u201cso that the light of the gospel of the glory of Christ would not be evident to them\u201d (L&N 28.37).
tn Or \u201cof unbelievers.\u201d
tn Grk \u201cthe gospel of the glory\u201d; \u03b4\u03cc\u03be\u03b7\u03c2 (doxhs) has been translated as an attributive genitive."}, {"pk": 2853566, "translation": "NET", "book": 47, "chapter": 4, "verse": 5, "text": "For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your slaves for Jesus\u2019 sake.", "comment": "tn Traditionally, \u201cservants.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
tn Or \u201cpreach.\u201d"}, {"pk": 2853567, "translation": "NET", "book": 47, "chapter": 4, "verse": 6, "text": "For God, who said \u201cLet light shine out of darkness,\u201d is the one who shined in our hearts to give us the light of the glorious knowledge of God in the face of Christ.", "comment": "tc \u2021 Most witnesses, including several early and important ones (\u00cc46 \u05d0 C H \u03a8 0209 1739c \u00cf sy), read \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Ihsou Cristou, \u201cJesus Christ\u201d), while other important witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6. The reading with just \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 is found in A B 33 {sa} Tert {Or Ath Chr}. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 seems to be the best candidate for authenticity. NA27 reads \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 with \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 in brackets, indicating doubts as to its authenticity.
sn An allusion to Gen 1:3; see also Isa 9:2.
tn Grk \u201cthe light of the knowledge of the glory\u201d; \u03b4\u03cc\u03be\u03b7\u03c2 (doxhs) has been translated as an attributive genitive."}, {"pk": 2853568, "translation": "NET", "book": 47, "chapter": 4, "verse": 7, "text": "But we have this treasure in clay jars, so that the extraordinary power belongs to God and does not come from us.", "comment": "tn Grk \u201cthe surpassingness of the power\u201d; \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03c9\u03c2 (dunamew\") has been translated as an attributed genitive (\u201cextraordinary power\u201d)."}, {"pk": 2853569, "translation": "NET", "book": 47, "chapter": 4, "verse": 8, "text": "We are experiencing trouble on every side, but are not crushed; we are perplexed, but not driven to despair;", "comment": "tn Or \u201cat a loss.\u201d
tn Grk \u201cwe are hard pressed [by crowds] on every side.\u201d"}, {"pk": 2853570, "translation": "NET", "book": 47, "chapter": 4, "verse": 9, "text": "we are persecuted, but not abandoned; we are knocked down, but not destroyed,", "comment": "tn Or \u201cforsaken.\u201d
tn Or \u201cbadly hurt.\u201d It is possible to interpret \u03ba\u03b1\u03c4\u03b1\u03b2\u03b1\u03bb\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (kataballomenoi) here as \u201cbadly hurt\u201d: \u201c[we are] badly hurt, but not destroyed\u201d (L&N 20.21)."}, {"pk": 2853571, "translation": "NET", "book": 47, "chapter": 4, "verse": 10, "text": "always carrying around in our body the death of Jesus, so that the life of Jesus may also be made visible in our body.", "comment": "tn The first clause of 2 Cor 4:10 is elliptical and apparently refers to the fact that Paul was constantly in danger of dying in the same way Jesus died (by violence at least). According to L&N 23.99 it could be translated, \u201cat all times we live in the constant threat of being killed as Jesus was.\u201d
tn Or \u201cmay also be revealed.\u201d"}, {"pk": 2853572, "translation": "NET", "book": 47, "chapter": 4, "verse": 11, "text": "For we who are alive are constantly being handed over to death for Jesus\u2019 sake, so that the life of Jesus may also be made visible in our mortal body.", "comment": "tn Or \u201cmay also be revealed.\u201d
tn Grk \u201cmortal flesh.\u201d"}, {"pk": 2853573, "translation": "NET", "book": 47, "chapter": 4, "verse": 12, "text": "As a result, death is at work in us, but life is at work in you.", "comment": "tn Or \u201cSo then.\u201d
tn Grk \u201cdeath is at work in us, but life in you\u201d; the phrase \u201cis at work in\u201d is repeated in the translation for clarity."}, {"pk": 2853574, "translation": "NET", "book": 47, "chapter": 4, "verse": 13, "text": "But since we have the same spirit of faith as that shown in what has been written, \u201cI believed; therefore I spoke,\u201d we also believe, therefore we also speak.", "comment": "tn Grk \u201cspirit of faith according to.\u201d
sn A quotation from Ps 116:10."}, {"pk": 2853575, "translation": "NET", "book": 47, "chapter": 4, "verse": 14, "text": "We do so because we know that the one who raised up Jesus will also raise us up with Jesus and will bring us with you into his presence.", "comment": "tc \u2021 Several important witnesses (\u05d0 C D F G \u03a8 1881), as well as the Byzantine text, add \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd (kurion) here, changing the reading to \u201cthe Lord Jesus.\u201d Although the external evidence in favor of the shorter reading is slim, the witnesses are important, early, and diverse (\u00cc46 B [0243 33] 629 [630] 1175* [1739] pc r sa). Very likely scribes with pietistic motives added the word \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd, as they were prone to do, thus compounding this title for the Lord.
tn Grk \u201cspeak, because.\u201d A new sentence was started here in the translation, with the words \u201cWe do so\u201d supplied to preserve the connection with the preceding statement."}, {"pk": 2853576, "translation": "NET", "book": 47, "chapter": 4, "verse": 15, "text": "For all these things are for your sake, so that the grace that is including more and more people may cause thanksgiving to increase to the glory of God.", "comment": "tn Or \u201cthat is abounding to.\u201d
tn Or \u201cto abound.\u201d"}, {"pk": 2853577, "translation": "NET", "book": 47, "chapter": 4, "verse": 16, "text": "Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day.", "comment": "tn Or \u201cdo not lose heart.\u201d
tn Grk \u201cour inner [man].\u201d
tn Grk \u201cour outer man.\u201d"}, {"pk": 2853578, "translation": "NET", "book": 47, "chapter": 4, "verse": 17, "text": "For our momentary, light suffering is producing for us an eternal weight of glory far beyond all comparison", "comment": "tn Grk \u201cmomentary lightness of affliction.\u201d"}, {"pk": 2853579, "translation": "NET", "book": 47, "chapter": 4, "verse": 18, "text": "because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal."}, {"pk": 2853580, "translation": "NET", "book": 47, "chapter": 5, "verse": 1, "text": "For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens.", "comment": "sn The expression the tent we live in refers to \u201cour earthly house, our body.\u201d Paul uses the metaphor of the physical body as a house or tent, the residence of the immaterial part of a person.
tn Or \u201cdestroyed.\u201d"}, {"pk": 2853581, "translation": "NET", "book": 47, "chapter": 5, "verse": 2, "text": "For in this earthly house we groan, because we desire to put on our heavenly dwelling,", "comment": "tn Or \u201cto be clothed with.\u201d
tn Or \u201cdwelling place.\u201d"}, {"pk": 2853582, "translation": "NET", "book": 47, "chapter": 5, "verse": 3, "text": "if indeed, after we have put on our heavenly house, we will not be found naked.", "comment": "tc \u2021 Some mss read \u201ctaken off\u201d (\u1f10\u03ba\u03b4\u03c5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9, ekdusamenoi) instead of \u201cput on\u201d (\u1f10\u03bd\u03b4\u03c5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9, endusamenoi). This alternative reading would change the emphasis of the verse from putting on \u201cour heavenly house\u201d to taking off \u201cour earthly house\u201d (see the following note regarding the specification of the referent). The difference between the two readings is one letter (\u03bd or \u03ba), either of which may be mistaken for the other especially when written in uncial script. \u1f10\u03bd\u03b4\u03c5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 enjoys strong support from the Alexandrian text (\u00cc46 \u05d0 B C 33 1739 1881), Byzantine witnesses, versions (lat sy co), and Clement of Alexandria. The Western text is the only texttype to differ: D*,c reads \u1f10\u03ba\u03b4\u03c5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9, as does ar fc Mcion Tert Spec; F and G read \u03b5\u03ba\u03bb for \u03b5\u03ba\u03b4 which indirectly aligns them with D (and was surely due to confusion of letters in uncial script). Thus \u201cput on\u201d has the oldest and best external attestation by far. Internal evidence also favors this reading. At first glance, it may seem that \u201cafter we have put on our heavenly house we will not be found naked\u201d is an obvious statement; the scribe of D may have thought so and changed the participle. But v. 3 seems parenthetical (so A. Plummer, Second Corinthians [ICC], 147), and the idea that \u201cwe do not want to be unclothed but clothed\u201d is repeated in v. 4 with an explanatory \u201cfor.\u201d This concept also shows up in v. 2 with the phrase \u201cwe desire to put on.\u201d So the context can be construed to argue for \u201cput on\u201d as the original reading. B. M. Metzger argues against the reading of NA27, stating that \u1f10\u03ba\u03b4\u03c5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 is \u201can early alteration to avoid apparent tautology\u201d (TCGNT 511; so also Plummer, 148). In addition, the reading \u1f10\u03bd\u03b4\u03c5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 fits the Pauline pattern of equivalence between apodosis and protasis that is found often enough in his conditional clauses. Thus, \u201cput on\u201d has the mark of authenticity and should be considered original.
tn Grk \u201cit\u201d; the referent (the \u201cheavenly dwelling\u201d of the previous verse) has been specified in the translation for clarity."}, {"pk": 2853583, "translation": "NET", "book": 47, "chapter": 5, "verse": 4, "text": "For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life.", "comment": "tn Or \u201cwe are burdened.\u201d
sn See the note in 5:1 on the phrase the tent we live in."}, {"pk": 2853584, "translation": "NET", "book": 47, "chapter": 5, "verse": 5, "text": "Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment.", "comment": "tn Or \u201cfirst installment,\u201d \u201cpledge,\u201d \u201cdeposit\u201d (see the note on the phrase \u201cdown payment\u201d in 1:22).
tn Grk \u201cfor this very thing.\u201d"}, {"pk": 2853585, "translation": "NET", "book": 47, "chapter": 5, "verse": 6, "text": "Therefore we are always full of courage, and we know that as long as we are alive here on earth we are absent from the Lord \u2014", "comment": "tn Grk \u201cwe know that being at home in the body\u201d; an idiom for being alive (L&N 23.91)."}, {"pk": 2853586, "translation": "NET", "book": 47, "chapter": 5, "verse": 7, "text": "for we live by faith, not by sight.", "comment": "tn Grk \u201cwe walk.\u201d"}, {"pk": 2853587, "translation": "NET", "book": 47, "chapter": 5, "verse": 8, "text": "Thus we are full of courage and would prefer to be away from the body and at home with the Lord.", "comment": "tn Or \u201cbe absent.\u201d"}, {"pk": 2853588, "translation": "NET", "book": 47, "chapter": 5, "verse": 9, "text": "So then whether we are alive or away, we make it our ambition to please him.", "comment": "tn Grk \u201cwhether we are at home\u201d [in the body]; an idiom for being alive (L&N 23.91).
tn Grk \u201cto be pleasing to him.\u201d"}, {"pk": 2853589, "translation": "NET", "book": 47, "chapter": 5, "verse": 10, "text": "For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.", "comment": "sn The judgment seat (\u03b2\u1fc6\u03bc\u03b1, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a common item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. Use of the term in reference to Christ\u2019s judgment would be familiar to Paul\u2019s 1st century readers.
tn Or \u201cwhether good or bad.\u201d"}, {"pk": 2853590, "translation": "NET", "book": 47, "chapter": 5, "verse": 11, "text": "Therefore, because we know the fear of the Lord, we try to persuade people, but we are well known to God, and I hope we are well known to your consciences too.", "comment": "tn The present tense of \u03c0\u03b5\u03af\u03b8\u03bf\u03bc\u03b5\u03bd (peiqomen) has been translated as a conative present.
tn Or \u201cclearly evident.\u201d BDAG 1048 s.v. \u03c6\u03b1\u03bd\u03b5\u03c1\u03cc\u03c9 2.b.\u03b2 has \u201c\u03b8\u03b5\u1ff7 \u03c0\u03b5\u03c6\u03b1\u03bd\u03b5\u03c1\u1f7d\u03bc\u03b5\u03b8\u03b1 we are well known to God 2 Cor 5:11a, cp. 11b; 11:6 v.l.\u201d
tn Grk \u201cmen\u201d; but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is generic here since clearly both men and women are in view (Paul did not attempt to win only men to the gospel he preached).
tn Or \u201cbecause we know what it means to fear the Lord.\u201d"}, {"pk": 2853591, "translation": "NET", "book": 47, "chapter": 5, "verse": 12, "text": "We are not trying to commend ourselves to you again, but are giving you an opportunity to be proud of us, so that you may be able to answer those who take pride in outward appearance and not in what is in the heart.", "comment": "tn The present tense of \u03c3\u03c5\u03bd\u03b9\u03c3\u03c4\u03ac\u03bd\u03bf\u03bc\u03b5\u03bd (sunistanomen) has been translated as a conative present.
tn Or \u201cto boast about us.\u201d
tn Or \u201cwho boast.\u201d
tn Or \u201cin what is seen.\u201d"}, {"pk": 2853592, "translation": "NET", "book": 47, "chapter": 5, "verse": 13, "text": "For if we are out of our minds, it is for God; if we are of sound mind, it is for you."}, {"pk": 2853593, "translation": "NET", "book": 47, "chapter": 5, "verse": 14, "text": "For the love of Christ controls us, since we have concluded this, that Christ died for all; therefore all have died.", "comment": "tn Grk \u201cone\u201d; the referent (Christ) has been specified in the translation for clarity.
tn The phrase \u1f21 \u1f00\u03b3\u03ac\u03c0\u03b7 \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Jh agaph tou Cristou, \u201cthe love of Christ\u201d) could be translated as either objective genitive (\u201cour love for Christ\u201d) or subjective genitive (\u201cChrist\u2019s love for us\u201d). Either is grammatically possible, but with the reference to Christ\u2019s death for all in the following clauses, a subjective genitive (\u201cChrist\u2019s love for us\u201d) is more likely."}, {"pk": 2853594, "translation": "NET", "book": 47, "chapter": 5, "verse": 15, "text": "And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.", "comment": "tn Or \u201cbut for him who died and was raised for them.\u201d"}, {"pk": 2853595, "translation": "NET", "book": 47, "chapter": 5, "verse": 16, "text": "So then from now on we acknowledge no one from an outward human point of view. Even though we have known Christ from such a human point of view, now we do not know him in that way any longer.", "comment": "tn Grk \u201cno one according to the flesh.\u201d
tn Grk \u201cwe know.\u201d
tn Grk \u201cwe have known Christ according to the flesh.\u201d"}, {"pk": 2853596, "translation": "NET", "book": 47, "chapter": 5, "verse": 17, "text": "So then, if anyone is in Christ, he is a new creation; what is old has passed away \u2014 look, what is new has come!", "comment": "tn Grk \u201cnew things have come [about].\u201d
tn Grk \u201cold things have passed away.\u201d
tc Most mss have the words \u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 (ta panta, \u201call things\u201d; cf. KJV \u201cbehold, all things are become new\u201d), some after \u03ba\u03b1\u03af\u03bd\u03b1 (kaina, \u201cnew\u201d; D2 K L P \u03a8 104 326 945 2464 pm) and others before it (6 33 81 614 630 1241 1505 1881 pm). The reading without \u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1, however, has excellent support from both the Western and Alexandrian texttypes (\u00cc46 \u05d0 B C D* F G 048 0243 365 629 1175 1739 pc co), and the different word order of the phrase which includes it (\u201call things new\u201d or \u201cnew all things\u201d) in the ms tradition indicates its secondary character. This secondary addition may have taken place because of assimilation to \u03c4\u1f70 \u03b4\u1f72 \u03c0\u03ac\u03bd\u03c4\u03b1 (ta de panta, \u201cand all [these] things\u201d) that begins the following verse."}, {"pk": 2853597, "translation": "NET", "book": 47, "chapter": 5, "verse": 18, "text": "And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation."}, {"pk": 2853598, "translation": "NET", "book": 47, "chapter": 5, "verse": 19, "text": "In other words, in Christ God was reconciling the world to himself, not counting people\u2019s trespasses against them, and he has given us the message of reconciliation.", "comment": "tn Or \u201che has entrusted to us.\u201d"}, {"pk": 2853599, "translation": "NET", "book": 47, "chapter": 5, "verse": 20, "text": "Therefore we are ambassadors for Christ, as though God were making His plea through us. We plead with you on Christ\u2019s behalf, \u201cBe reconciled to God!\u201d", "comment": "tn Or \u201cas though God were begging.\u201d
tn Or \u201cwe beg you.\u201d"}, {"pk": 2853600, "translation": "NET", "book": 47, "chapter": 5, "verse": 21, "text": "God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.", "comment": "sn The one who did not know sin is a reference to Jesus Christ.
tn Grk \u201cHe\u201d; the referent (God) has been specified in the translation for clarity.
sn That is, \u201cin Christ.\u201d"}, {"pk": 2853601, "translation": "NET", "book": 47, "chapter": 6, "verse": 1, "text": "Now because we are fellow workers, we also urge you not to receive the grace of God in vain.", "comment": "tn Or \u201creceive the grace of God uselessly.\u201d"}, {"pk": 2853602, "translation": "NET", "book": 47, "chapter": 6, "verse": 2, "text": "For he says, \u201cI heard you at the acceptable time, and in the day of salvation I helped you.\u201d Look, now is the acceptable time; look, now is the day of salvation!", "comment": "sn A quotation from Isa 49:8."}, {"pk": 2853603, "translation": "NET", "book": 47, "chapter": 6, "verse": 3, "text": "We do not give anyone an occasion for taking an offense in anything, so that no fault may be found with our ministry.", "comment": "tn Other interpretations of the first part of 2 Cor 6:3 are possible. The phrase could also mean, \u201cnot putting an obstacle in the way of anyone\u201d (L&N 22.14), or \u201cgiving no one in anything a cause to sin\u201d (L&N 88.307).
tn The word \u201canyone\u201d is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context."}, {"pk": 2853604, "translation": "NET", "book": 47, "chapter": 6, "verse": 4, "text": "But as God\u2019s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses,", "comment": "tn Or \u201cin trouble and suffering.\u201d
tn Or \u201cministers.\u201d
tn Or \u201cwe have commended ourselves by all things.\u201d"}, {"pk": 2853605, "translation": "NET", "book": 47, "chapter": 6, "verse": 5, "text": "in beatings, in imprisonments, in riots, in troubles, in sleepless nights, in hunger,", "comment": "tn Or \u201crebellions\u201d (uprisings in open defiance of civil authority).
tn Usually \u03ba\u03cc\u03c0\u03bf\u03b9\u03c2 (kopois) has been translated as \u201clabors\u201d or \u201chard work,\u201d but see Matt 26:10 where it means \u201ctrouble\u201d; \u201cdistress\u201d (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable."}, {"pk": 2853606, "translation": "NET", "book": 47, "chapter": 6, "verse": 6, "text": "by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love,", "comment": "tn Or \u201csincere.\u201d
tn Or \u201cby holiness of spirit.\u201d"}, {"pk": 2853607, "translation": "NET", "book": 47, "chapter": 6, "verse": 7, "text": "by truthful teaching, by the power of God, with weapons of righteousness both for the right hand and for the left,", "comment": "tn Or \u201cspeech.\u201d In this context it is more likely that \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) refers to Paul\u2019s message (thus \u201cteaching\u201d) than to his speech in general.
tn Grk \u201cby the word of truth\u201d; understanding \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b1\u03c2 (alhqeias) as an attributive genitive (\u201ctruthful word\u201d).
tn The phrase \u201cfor the right hand and for the left\u201d possibly refers to a combination of an offensive weapon (a sword for the right hand) and a defensive weapon (a shield for the left)."}, {"pk": 2853608, "translation": "NET", "book": 47, "chapter": 6, "verse": 8, "text": "through glory and dishonor, through slander and praise; regarded as impostors, and yet true;", "comment": "tn Or \u201cregarded as deceivers.\u201d"}, {"pk": 2853609, "translation": "NET", "book": 47, "chapter": 6, "verse": 9, "text": "as unknown, and yet well-known; as dying and yet \u2014 see! \u2014 we continue to live; as those who are scourged and yet not executed;", "comment": "tn Grk \u201cdisciplined,\u201d but in this context probably a reference to scourging prior to execution (yet the execution is not carried out)."}, {"pk": 2853610, "translation": "NET", "book": 47, "chapter": 6, "verse": 10, "text": "as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything."}, {"pk": 2853611, "translation": "NET", "book": 47, "chapter": 6, "verse": 11, "text": "We have spoken freely to you, Corinthians; our heart has been opened wide to you.", "comment": "tn Grk \u201cour mouth has been open to you,\u201d an idiom for openness in communication."}, {"pk": 2853612, "translation": "NET", "book": 47, "chapter": 6, "verse": 12, "text": "Our affection for you is not restricted, but you are restricted in your affections for us.", "comment": "tn Grk \u201cYou are not restricted by us.\u201d"}, {"pk": 2853613, "translation": "NET", "book": 47, "chapter": 6, "verse": 13, "text": "Now as a fair exchange \u2014 I speak as to my children \u2014 open wide your hearts to us also.", "comment": "tn The word \u201cmy\u201d is not in the Greek text but is implied.
tn The words \u201cto us\u201d are not in the Greek text but are implied."}, {"pk": 2853614, "translation": "NET", "book": 47, "chapter": 6, "verse": 14, "text": "Do not become partners with those who do not believe, for what partnership is there between righteousness and lawlessness, or what fellowship does light have with darkness?", "comment": "tn Or \u201cDo not be mismatched.\u201d"}, {"pk": 2853615, "translation": "NET", "book": 47, "chapter": 6, "verse": 15, "text": "And what agreement does Christ have with Beliar? Or what does a believer share in common with an unbeliever?", "comment": "sn The Greek term \u0392\u03b5\u03bb\u03b9\u03ac\u03c1 (Beliar) is a spelling variant for \u0392\u03b5\u03bb\u03b9\u03ac\u03bb (Belial, see Judg 20:13 LXX). It occurs only here in the NT. Beliar is a reference to Satan."}, {"pk": 2853616, "translation": "NET", "book": 47, "chapter": 6, "verse": 16, "text": "And what mutual agreement does the temple of God have with idols? For we are the temple of the living God, just as God said, \u201cI will live in them and will walk among them, and I will be their God, and they will be my people.\u201d", "comment": "tn Or \u201clive among them,\u201d \u201clive with them.\u201d sn I will live in them. The OT text that lies behind this passage (Lev 26:11\u201312) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi\" (\u201cin them\u201d) can also have that meaning (\u201camong\u201d or \u201cwith\u201d). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers \u201cthe temple of the living God\u201d in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21\u201322).
tc Most witnesses, including some important ones (\u00cc46 \u05d02 C D2 F G \u03a8 0209 \u00cf lat sy Tert), read \u1f51\u03bc\u03b5\u1fd6\u03c2\u2026\u1f10\u03c3\u03c4\u03b5 (Jumei\"\u2026este, \u201cyou are\u201d) instead of \u1f21\u03bc\u03b5\u1fd6\u03c2\u2026\u1f10\u03c3\u03bc\u03b5\u03bd (Jhmei\"\u2026esmen, \u201cwe are\u201d) here, but several other early and important mss (\u05d0* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have \u1f21\u03bc\u03b5\u1fd6\u03c2\u2026\u1f10\u03c3\u03bc\u03b5\u03bd. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses \u1f10\u03c3\u03c4\u03b5 (\u201cyou are the temple of God\u201d), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of \u1f21\u03bc\u03b5\u1fd6\u03c2\u2026\u1f10\u03c3\u03bc\u03b5\u03bd has all the credentials of authenticity.
sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27."}, {"pk": 2853617, "translation": "NET", "book": 47, "chapter": 6, "verse": 17, "text": "Therefore \u201ccome out from their midst, and be separate,\u201d says the Lord, \u201cand touch no unclean thing, and I will welcome you,", "comment": "tn Or \u201cwill receive.\u201d
sn A quotation from Isa 52:11.
sn A paraphrased quotation from Ezek 20:41."}, {"pk": 2853618, "translation": "NET", "book": 47, "chapter": 6, "verse": 18, "text": "and I will be a father to you, and you will be my sons and daughters,\u201d says the All-Powerful Lord.", "comment": "sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.
tn Traditionally, \u201cthe Lord Almighty.\u201d BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u03c0. (oft. LXX) 2 Cor 6:18.\u201d"}, {"pk": 2853619, "translation": "NET", "book": 47, "chapter": 7, "verse": 1, "text": "Therefore, since we have these promises, dear friends, let us cleanse ourselves from everything that could defile the body and the spirit, and thus accomplish holiness out of reverence for God.", "comment": "tn Or \u201cpurify ourselves.\u201d
tn Grk \u201cfrom every defilement of the flesh.\u201d
tn Grk \u201caccomplishing.\u201d The participle has been translated as a finite verb due to considerations of contemporary English style, and \u201cthus\u201d has been supplied to indicate that it represents a result of the previous cleansing.
tn Grk \u201cin the fear of God.\u201d"}, {"pk": 2853620, "translation": "NET", "book": 47, "chapter": 7, "verse": 2, "text": "Make room for us in your hearts; we have wronged no one, we have ruined no one, we have exploited no one.", "comment": "tn The phrase \u201cin your hearts\u201d is not in the Greek text, but is implied.
tn \u201cWe have ruined no one\u201d may refer to financial loss (\u201cwe have caused no one to suffer financial loss\u201d) but it may also refer to the undermining of faith (\u201cwe have corrupted no one\u2019s faith,\u201d). Both options are mentioned in L&N 20.23.
tn Or \u201cwe have taken advantage of no one.\u201d"}, {"pk": 2853621, "translation": "NET", "book": 47, "chapter": 7, "verse": 3, "text": "I do not say this to condemn you, for I told you before that you are in our hearts so that we die together and live together with you.", "comment": "tn The words \u201cwith you\u201d are not in the Greek text, but are implied.
sn See 2 Cor 1:4\u20137."}, {"pk": 2853622, "translation": "NET", "book": 47, "chapter": 7, "verse": 4, "text": "I have great confidence in you; I take great pride on your behalf. I am filled with encouragement; I am overflowing with joy in the midst of all our suffering.", "comment": "tn Grk \u201cI am overflowing with joy in all our suffering\u201d; the words \u201cin the midst of\u201d are not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering itself, but in his relationship with the Corinthians in the midst of all his suffering.
tn Grk \u201cgreat is my boasting.\u201d
tn Or \u201ccomfort.\u201d"}, {"pk": 2853623, "translation": "NET", "book": 47, "chapter": 7, "verse": 5, "text": "For even when we came into Macedonia, our body had no rest at all, but we were troubled in every way \u2014 struggles from the outside, fears from within.", "comment": "tn Grk \u201cour flesh.\u201d"}, {"pk": 2853624, "translation": "NET", "book": 47, "chapter": 7, "verse": 6, "text": "But God, who encourages the downhearted, encouraged us by the arrival of Titus.", "comment": "tn Or \u201ccomforts,\u201d \u201cconsoles.\u201d
tn Or \u201ccomforted,\u201d \u201cconsoled.\u201d"}, {"pk": 2853625, "translation": "NET", "book": 47, "chapter": 7, "verse": 7, "text": "We were encouraged not only by his arrival, but also by the encouragement you gave him, as he reported to us your longing, your mourning, your deep concern for me, so that I rejoiced more than ever.", "comment": "tn Or \u201cyour grieving,\u201d \u201cyour deep sorrow.\u201d
tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase \u201cWe were encouraged.\u201d
tn Or \u201ccomfort,\u201d \u201cconsolation.\u201d
tn Grk \u201cby the encouragement with which he was encouraged by you.\u201d The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word \u201cencouraged\u201d was replaced in the translation by \u201cgave\u201d to avoid redundancy in the translation.
tn Or \u201cyour zeal.\u201d"}, {"pk": 2853626, "translation": "NET", "book": 47, "chapter": 7, "verse": 8, "text": "For even if I made you sad by my letter, I do not regret having written it (even though I did regret it, for I see that my letter made you sad, though only for a short time).", "comment": "tc A few important mss (\u00cc46c B D* it sa) lack \u03b3\u03ac\u03c1 (gar, \u201cfor\u201d), while the majority of witnesses have it (\u05d0 C D1 F G \u03a8 0243 33 1739 1881 \u00cf sy bo). Even though \u00cc46* omits \u03b3\u03ac\u03c1, it has the same sense (viz., a subordinate clause) because it reads the participle \u03b2\u03bb\u03ad\u03c0\u03c9\u03bd (blepwn, \u201cseeing\u201d; the Vulgate does the same). A decision is difficult because although the overwhelming external evidence is on the side of the conjunction, the lack of \u03b3\u03ac\u03c1 is a significantly harder reading, for the whole clause is something of an anacoluthon. Without the conjunction, the sentence reads more harshly. This would fit with Paul\u2019s \u201cvehemence of spirit\u201d (A. T. Robertson, A Grammar of the Greek New Testament, 435) that is found especially in 2 Corinthians and Galatians. However, the mss that omit the conjunction are prone to such tendencies at times. In this instance, the conjunction should probably stand.
tn Grk \u201cif I grieved you.\u201d
sn My letter. Paul is referring to the \u201csevere\u201d letter mentioned in 2 Cor 2:4.
tn Grk \u201cI do not regret\u201d; direct objects in Greek must often be supplied from the context. Here one could simply supply \u201cit,\u201d but since Paul is referring to the effects of his previous letter, clarity is improved if \u201chaving written it\u201d is supplied.
tn Grk \u201cI did regret\u201d; the direct object \u201cit\u201d must be supplied from the context.
tn Grk \u201cmy letter grieved you.\u201d"}, {"pk": 2853627, "translation": "NET", "book": 47, "chapter": 7, "verse": 9, "text": "Now I rejoice, not because you were made sad, but because you were made sad to the point of repentance. For you were made sad as God intended, so that you were not harmed in any way by us.", "comment": "tn Grk \u201ccorresponding to God,\u201d that is, corresponding to God\u2019s will (\u03ba\u03b1\u03c4\u1f70 \u03b8\u03b5\u03cc\u03bd, kata qeon). The same phrase occurs in vv. 10 and 11.
tn Grk \u201cwere grieved\u201d (so also twice later in the verse).
tn Grk \u201cso that you did not suffer loss.\u201d"}, {"pk": 2853628, "translation": "NET", "book": 47, "chapter": 7, "verse": 10, "text": "For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death."}, {"pk": 2853629, "translation": "NET", "book": 47, "chapter": 7, "verse": 11, "text": "For see what this very thing, this sadness as God intended, has produced in you: what eagerness, what defense of yourselves, what indignation, what alarm, what longing, what deep concern, what punishment! In everything you have proved yourselves to be innocent in this matter.", "comment": "tn Or \u201cwhat zeal.\u201d
tn Grk \u201cthis very thing, to be grieved.\u201d
tn The words \u201cof yourselves\u201d are not in the Greek text but are implied.
sn That is, punishment for the offender.
sn What indignation refers to the Corinthians\u2019 indignation at the offender."}, {"pk": 2853630, "translation": "NET", "book": 47, "chapter": 7, "verse": 12, "text": "So then, even though I wrote to you, it was not on account of the one who did wrong, or on account of the one who was wronged, but to reveal to you your eagerness on our behalf before God.", "comment": "tn Grk \u201cbut in order that your eagerness on our behalf might be revealed to you.\u201d"}, {"pk": 2853631, "translation": "NET", "book": 47, "chapter": 7, "verse": 13, "text": "Therefore we have been encouraged. And in addition to our own encouragement, we rejoiced even more at the joy of Titus, because all of you have refreshed his spirit.", "comment": "tn Or \u201call of you have put his mind at ease.\u201d"}, {"pk": 2853632, "translation": "NET", "book": 47, "chapter": 7, "verse": 14, "text": "For if I have boasted to him about anything concerning you, I have not been embarrassed by you, but just as everything we said to you was true, so our boasting to Titus about you has proved true as well.", "comment": "tn Grk \u201cI have not been put to shame\u201d; the words \u201cby you\u201d are not in the Greek text but are implied.
tn Grk \u201cjust as we spoke everything to you in truth.\u201d
tn The words \u201cabout you\u201d are not in the Greek text but are implied."}, {"pk": 2853633, "translation": "NET", "book": 47, "chapter": 7, "verse": 15, "text": "And his affection for you is much greater when he remembers the obedience of you all, how you welcomed him with fear and trembling.", "comment": "tn Or \u201cis all the more.\u201d"}, {"pk": 2853634, "translation": "NET", "book": 47, "chapter": 7, "verse": 16, "text": "I rejoice because in everything I am fully confident in you."}, {"pk": 2853635, "translation": "NET", "book": 47, "chapter": 8, "verse": 1, "text": "Now we make known to you, brothers and sisters, the grace of God given to the churches of Macedonia,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:8."}, {"pk": 2853636, "translation": "NET", "book": 47, "chapter": 8, "verse": 2, "text": "that during a severe ordeal of suffering, their abundant joy and their extreme poverty have overflowed in the wealth of their generosity.", "comment": "tn Or \u201criches.\u201d"}, {"pk": 2853637, "translation": "NET", "book": 47, "chapter": 8, "verse": 3, "text": "For I testify, they gave according to their means and beyond their means. They did so voluntarily,", "comment": "tn Or \u201cspontaneously.\u201d"}, {"pk": 2853638, "translation": "NET", "book": 47, "chapter": 8, "verse": 4, "text": "begging us with great earnestness for the blessing and fellowship of helping the saints.", "comment": "tn Or \u201cof ministering to.\u201d"}, {"pk": 2853639, "translation": "NET", "book": 47, "chapter": 8, "verse": 5, "text": "And they did this not just as we had hoped, but they gave themselves first to the Lord and to us by the will of God."}, {"pk": 2853640, "translation": "NET", "book": 47, "chapter": 8, "verse": 6, "text": "Thus we urged Titus that, just as he had previously begun this work, so also he should complete this act of kindness for you.", "comment": "tn The words \u201cthis work\u201d are not in the Greek text but are implied. Direct objects in Greek were often omitted and must be supplied from the context.
tn A new sentence was started here in the translation and the word \u201cthus\u201d was supplied to indicate that it expresses the result of the previous clause.
tn Or \u201cwe exhorted.\u201d
tn Grk \u201cthis grace.\u201d"}, {"pk": 2853641, "translation": "NET", "book": 47, "chapter": 8, "verse": 7, "text": "But as you excel in everything \u2014 in faith, in speech, in knowledge, and in all eagerness and in the love from us that is in you \u2014 make sure that you excel in this act of kindness too.", "comment": "tn Grk \u201cyou abound.\u201d
tn Grk \u201cas you abound.\u201d
tn Grk \u201cthis grace.\u201d
tc The reading \u201cthe love from us that is in you\u201d is very difficult in this context, for Paul is here enumerating the Corinthians\u2019 attributes: How is it possible for them to excel \u201cin the love from us that is in you\u201d? Most likely, because of this difficulty, several early scribes, as well as most later ones (\u05d0 C D F G \u03a8 [33] \u00cf lat), altered the text to read \u201cyour love for us\u201d (so NIV; Grk \u1f10\u03be \u1f51\u03bc\u1ff6\u03bd \u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd \u1f00\u03b3\u03ac\u03c0\u1fc3 [ex Jumwn en Jhmin agaph]). The reading \u1f10\u03be \u1f21\u03bc\u1ff6\u03bd \u1f10\u03bd \u1f51\u03bc\u1fd6\u03bd \u1f00\u03b3\u03ac\u03c0\u1fc3 (ex Jhmwn en Jumin agaph) is found, however, in excellent and early witnesses (\u00cc46 B 0243 6 104 630 1175 1739 1881 co). As the harder reading it explains the rise of the other reading. What, then, is the force of \u201cin the love from us that is in you\u201d? Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles\u2019 love for them."}, {"pk": 2853642, "translation": "NET", "book": 47, "chapter": 8, "verse": 8, "text": "I am not saying this as a command, but I am testing the genuineness of your love by comparison with the eagerness of others.", "comment": "tn Grk \u201cby means of the eagerness of others.\u201d"}, {"pk": 2853643, "translation": "NET", "book": 47, "chapter": 8, "verse": 9, "text": "For you know the grace of our Lord Jesus Christ, that although he was rich, he became poor for your sakes, so that you by his poverty could become rich.", "comment": "tn Or \u201cgenerosity.\u201d"}, {"pk": 2853644, "translation": "NET", "book": 47, "chapter": 8, "verse": 10, "text": "So here is my opinion on this matter: It is to your advantage, since you made a good start last year both in your giving and your desire to give,", "comment": "tn Grk \u201cwho.\u201d"}, {"pk": 2853645, "translation": "NET", "book": 47, "chapter": 8, "verse": 11, "text": "to finish what you started, so that just as you wanted to do it eagerly, you can also complete it according to your means.", "comment": "tn Grk \u201ccompleted from what you have.\u201d
tn Grk \u201cand now also complete the doing.\u201d
tn Grk \u201cjust as the eagerness to want [it].\u201d
tn Grk \u201cso also it might be completed.\u201d The passive construction was converted to an active one in the translation in keeping with contemporary English style."}, {"pk": 2853646, "translation": "NET", "book": 47, "chapter": 8, "verse": 12, "text": "For if the eagerness is present, the gift itself is acceptable according to whatever one has, not according to what he does not have.", "comment": "tn The words \u201cthe gift itself\u201d are not in the Greek text but are implied. Translators often supply an English phrase like \u201cit is\u201d (NASB) but in the context, Paul is clearly referring to the collection Titus was to oversee (2 Cor 8:4\u20137). Therefore there is no reason not to specify the referent (the gift) more narrowly for clarity."}, {"pk": 2853647, "translation": "NET", "book": 47, "chapter": 8, "verse": 13, "text": "For I do not say this so there would be relief for others and suffering for you, but as a matter of equality."}, {"pk": 2853648, "translation": "NET", "book": 47, "chapter": 8, "verse": 14, "text": "At the present time, your abundance will meet their need, so that one day their abundance may also meet your need, and thus there may be equality,", "comment": "tn Or \u201ctheir lack.\u201d"}, {"pk": 2853649, "translation": "NET", "book": 47, "chapter": 8, "verse": 15, "text": "as it is written: \u201cThe one who gathered much did not have too much, and the one who gathered little did not have too little.\u201d", "comment": "sn A quotation from Exod 16:18.
tn The word \u201cgathered\u201d is not in the Greek text, but is implied (so also for the second occurrence of the word later in the verse)."}, {"pk": 2853650, "translation": "NET", "book": 47, "chapter": 8, "verse": 16, "text": "But thanks be to God who put in the heart of Titus the same devotion I have for you,", "comment": "tn Or \u201ceagerness.\u201d"}, {"pk": 2853651, "translation": "NET", "book": 47, "chapter": 8, "verse": 17, "text": "because he not only accepted our request, but since he was very eager, he is coming to you of his own accord.", "comment": "tn The comparative form of this adjective is used here with elative meaning.
tn This verb has been translated as an epistolary aorist.
tn Or \u201cof his own free will.\u201d"}, {"pk": 2853652, "translation": "NET", "book": 47, "chapter": 8, "verse": 18, "text": "And we are sending along with him the brother who is praised by all the churches for his work in spreading the gospel.", "comment": "tn This verb has been translated as an epistolary aorist.
tn Grk \u201cthe brother of whom the praise in the gospel [is] throughout all the churches.\u201d"}, {"pk": 2853653, "translation": "NET", "book": 47, "chapter": 8, "verse": 19, "text": "In addition, this brother has also been chosen by the churches as our traveling companion as we administer this generous gift to the glory of the Lord himself and to show our readiness to help.", "comment": "tn That is, the offering or collection being taken to assist impoverished Christians.
tn Grk \u201cgospel, and not only this, but.\u201d Here a new sentence was started in the translation.
tn Grk \u201che\u201d; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.
tn The words \u201cto help\u201d are not in the Greek text but are implied (see L&N 25.68)."}, {"pk": 2853654, "translation": "NET", "book": 47, "chapter": 8, "verse": 20, "text": "We did this as a precaution so that no one should blame us in regard to this generous gift we are administering.", "comment": "tn \u201cThis\u201d refers to sending the brother mentioned in 2 Cor 8:18 to Corinth along with Titus. The words \u201cWe did this\u201d have no equivalent in the Greek text, but are necessary to maintain the thought flow in English. The Greek participle that begins v. 20 continues the sentence begun in v. 18 which concerns the sending of the other brother mentioned there."}, {"pk": 2853655, "translation": "NET", "book": 47, "chapter": 8, "verse": 21, "text": "For we are concerned about what is right not only before the Lord but also before men.", "comment": "sn An allusion to Prov 3:4."}, {"pk": 2853656, "translation": "NET", "book": 47, "chapter": 8, "verse": 22, "text": "And we are sending with them our brother whom we have tested many times and found eager in many matters, but who now is much more eager than ever because of the great confidence he has in you.", "comment": "tn This verb has been translated as an epistolary aorist."}, {"pk": 2853657, "translation": "NET", "book": 47, "chapter": 8, "verse": 23, "text": "If there is any question about Titus, he is my partner and fellow worker among you; if there is any question about our brothers, they are messengers of the churches, a glory to Christ.", "comment": "tn Grk \u201capostles.\u201d
tn Grk \u201cIf concerning Titus\u201d (\u03b5\u1f34\u03c4\u03b5 \u1f51\u03c0\u1f72\u03c1 \u03a4\u03af\u03c4\u03bf\u03c5, eite Juper Titou); the Greek sentence opens with an ellipsis which must be supplied: If [there is any question] about Titus.\u201d"}, {"pk": 2853658, "translation": "NET", "book": 47, "chapter": 8, "verse": 24, "text": "Therefore show them openly before the churches the proof of your love and of our pride in you.", "comment": "tn Or \u201cour boasting about you.\u201d
tc The sense of this translation is attested by the fact that most of the later mss, along with several early and important ones (\u05d0 C D2 \u03a8 0225 0243 1739 1881 \u00cf lat), have the imperative verb \u1f10\u03bd\u03b4\u03b5\u03af\u03be\u03b1\u03c3\u03b8\u03b5 (ejndeixasqe) in place of the participle \u1f10\u03bd\u03b4\u03b5\u03b9\u03ba\u03bd\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 (endeiknumenoi), which is found in B D* F G 33 pc. Since an imperatival participle is more Hebraic in style, many scribes would not have understood the idiom as easily and would have been likely to change the participle to an imperative (so TCGNT 513-14). But there is no good reason why scribes would change the imperative into a participle. Thus, \u1f10\u03bd\u03b4\u03b5\u03b9\u03ba\u03bd\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 is almost surely the wording of the original text.tn In the Greek text \u1f10\u03bd\u03b4\u03b5\u03b9\u03ba\u03bd\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 (endeiknumenoi) is a present participle which is translated as an imperative verb (see BDF \u00a7468; ExSyn 650-52)."}, {"pk": 2853659, "translation": "NET", "book": 47, "chapter": 9, "verse": 1, "text": "For it is not necessary for me to write you about this service to the saints,", "comment": "tn Or \u201cit is superfluous.\u201d
tn Or \u201cthis ministry,\u201d \u201cthis contribution.\u201d"}, {"pk": 2853660, "translation": "NET", "book": 47, "chapter": 9, "verse": 2, "text": "because I know your eagerness to help. I keep boasting to the Macedonians about this eagerness of yours, that Achaia has been ready to give since last year, and your zeal to participate has stirred up most of them.", "comment": "sn Most of them is a reference to the Macedonians (cf. v. 4).
tn The words \u201cto help\u201d are not in the Greek text but are implied.
tn Grk \u201cconcerning which I keep boasting to the Macedonians about you.\u201d A new sentence was started here and the translation was simplified by removing the relative clause and repeating the antecedent \u201cthis eagerness of yours.\u201d
tn The words \u201cto give\u201d are not in the Greek text, but are implied.
tn The words \u201cto participate\u201d are not in the Greek text but are implied."}, {"pk": 2853661, "translation": "NET", "book": 47, "chapter": 9, "verse": 3, "text": "But I am sending these brothers so that our boasting about you may not be empty in this case, so that you may be ready just as I kept telling them.", "comment": "tn That is, ready with the collection for the saints.
tn This verb has been translated as an epistolary aorist."}, {"pk": 2853662, "translation": "NET", "book": 47, "chapter": 9, "verse": 4, "text": "For if any of the Macedonians should come with me and find that you are not ready to give, we would be humiliated (not to mention you) by this confidence we had in you.", "comment": "tn Or \u201cbe disgraced\u201d; Grk \u201cbe put to shame.\u201d
tn Grk \u201cby this confidence\u201d; the words \u201cwe had in you\u201d are not in the Greek text, but are supplied as a necessary clarification for the English reader."}, {"pk": 2853663, "translation": "NET", "book": 47, "chapter": 9, "verse": 5, "text": "Therefore I thought it necessary to urge these brothers to go to you in advance and to arrange ahead of time the generous contribution you had promised, so this may be ready as a generous gift and not as something you feel forced to do.", "comment": "tn Grk \u201cthe blessing.\u201d
tn Grk \u201cas a covetousness\u201d; that is, a gift given grudgingly or under compulsion.
tn Grk \u201ca blessing.\u201d"}, {"pk": 2853664, "translation": "NET", "book": 47, "chapter": 9, "verse": 6, "text": "My point is this: The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously.", "comment": "tn Or \u201cbountifully\u201d; so also in the next occurrence in the verse."}, {"pk": 2853665, "translation": "NET", "book": 47, "chapter": 9, "verse": 7, "text": "Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver.", "comment": "tn Or \u201cin his mind.\u201d
tn Or \u201cmust do.\u201d The words \u201cof you\u201d and \u201cshould give\u201d are not in the Greek text, which literally reads, \u201cEach one just as he has decided in his heart.\u201d The missing words are an ellipsis; these or similar phrases must be supplied for the English reader.
tn Or \u201cnot from regret\u201d; Grk \u201cnot out of grief.\u201d
tn Or \u201cnot out of a sense of duty\u201d; Grk \u201cfrom necessity.\u201d"}, {"pk": 2853666, "translation": "NET", "book": 47, "chapter": 9, "verse": 8, "text": "And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work.", "comment": "tn Or \u201cabound.\u201d
tn Or \u201cso that by having enough.\u201d The Greek participle can be translated as a participle of cause (\u201cbecause you have enough\u201d) or means (\u201cby having enough\u201d).
tn Or \u201cabound.\u201d"}, {"pk": 2853667, "translation": "NET", "book": 47, "chapter": 9, "verse": 9, "text": "Just as it is written, \u201cHe has scattered widely, he has given to the poor; his righteousness remains forever.\u201d", "comment": "sn He in the quotation refers to the righteous person.
sn A quotation from Ps 112:9."}, {"pk": 2853668, "translation": "NET", "book": 47, "chapter": 9, "verse": 10, "text": "Now God who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow.", "comment": "tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2853669, "translation": "NET", "book": 47, "chapter": 9, "verse": 11, "text": "You will be enriched in every way so that you may be generous on every occasion, which is producing through us thanksgiving to God,", "comment": "tn Grk \u201cin every way for every generosity,\u201d or \u201che will always make you rich enough to be generous at all times\u201d (L&N 57.29)."}, {"pk": 2853670, "translation": "NET", "book": 47, "chapter": 9, "verse": 12, "text": "because the service of this ministry is not only providing for the needs of the saints but is also overflowing with many thanks to God.", "comment": "tn Or \u201cnot only supplying.\u201d"}, {"pk": 2853671, "translation": "NET", "book": 47, "chapter": 9, "verse": 13, "text": "Through the evidence of this service they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity of your sharing with them and with everyone.", "comment": "tn Or \u201cproof,\u201d or perhaps \u201ctesting\u201d (NRSV).
tn Or \u201cministry.\u201d
tn Or \u201cyour partnership\u201d; Grk \u201cyour fellowship.\u201d"}, {"pk": 2853672, "translation": "NET", "book": 47, "chapter": 9, "verse": 14, "text": "And in their prayers on your behalf they long for you because of the extraordinary grace God has shown to you.", "comment": "tn Grk \u201cthe extraordinary grace of God to you\u201d; the point is that God has given or shown grace to the Corinthians."}, {"pk": 2853673, "translation": "NET", "book": 47, "chapter": 9, "verse": 15, "text": "Thanks be to God for his indescribable gift!", "comment": "tn \u201cLet us thank God for his gift which cannot be described with words\u201d (L&N 33.202)."}, {"pk": 2853674, "translation": "NET", "book": 47, "chapter": 10, "verse": 1, "text": "Now I, Paul, appeal to you personally by the meekness and gentleness of Christ (I who am meek when present among you, but am full of courage toward you when away!) \u2014", "comment": "tn The word \u201cpersonally\u201d is supplied to reflect the force of the Greek intensive pronoun \u03b1\u1f50\u03c4\u03cc\u03c2 (autos) at the beginning of the verse.
tn Or \u201cleniency and clemency.\u201d D. Walker, \u201cPaul\u2019s Offer of Leniency of Christ (2 Corinthians 10:1): Populist Ideology and Rhetoric in a Pauline Letter Fragment (2 Cor 10:1\u201313:10)\u201d (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns \u03c0\u03c1\u03b1\u1fe3\u03c4\u03b7\u03c2 and \u1f10\u03c0\u03b9\u03b5\u03af\u03ba\u03b5\u03b9\u03b1 (prauth\" and ejpieikeia) are used together, 90% of the time the nuance is \u201cleniency and clemency.\u201d (2) \u201cLeniency and clemency\u201d has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10\u201313 speaks of Paul\u2019s sparing use of his authority, which points to the nuance of \u201cleniency and clemency.\u201d
tn The Greek pronoun (\u201cyou\u201d) is plural.
tn Or \u201cwho lack confidence.\u201d
tn Or \u201cwhen face to face with.\u201d
tn Or \u201cbut bold.\u201d"}, {"pk": 2853675, "translation": "NET", "book": 47, "chapter": 10, "verse": 2, "text": "now I ask that when I am present I may not have to be bold with the confidence that (I expect) I will dare to use against some who consider us to be behaving according to human standards.", "comment": "tn Grk \u201cconsider us as walking.\u201d
tn Grk \u201caccording to the flesh.\u201d"}, {"pk": 2853676, "translation": "NET", "book": 47, "chapter": 10, "verse": 3, "text": "For though we live as human beings, we do not wage war according to human standards,", "comment": "tn Grk \u201cwe walk.\u201d
tn Grk \u201cin the flesh.\u201d
tn Grk \u201caccording to the flesh.\u201d"}, {"pk": 2853677, "translation": "NET", "book": 47, "chapter": 10, "verse": 4, "text": "for the weapons of our warfare are not human weapons, but are made powerful by God for tearing down strongholds. We tear down arguments", "comment": "tn Grk \u201care not fleshly [weapons].\u201d The repetition of the word \u201cwarfare\u201d does not occur in the Greek text, but is supplied for clarity.
tn Or \u201cbut (are) divinely powerful,\u201d \u201cbut they have divine power,\u201d or \u201cbut are powerful for God\u2019s [service]\u201d; Grk \u201cbut are powerful to God.\u201d
sn Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively \u201cstrongholds.\u201d This Greek word (\u1f40\u03c7\u03cd\u03c1\u03c9\u03bc\u03b1, ocurwma) is used only here in the NT.
tn Or \u201cspeculations.\u201d"}, {"pk": 2853678, "translation": "NET", "book": 47, "chapter": 10, "verse": 5, "text": "and every arrogant obstacle that is raised up against the knowledge of God, and we take every thought captive to make it obey Christ.", "comment": "tn The phrase \u201cevery arrogant obstacle\u201d could be translated simply \u201call arrogance\u201d (so L&N 88.207).
tn Grk \u201cto the obedience of Christ\u201d; but since \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Cristou) is clearly an objective genitive here, it is better to translate \u201cto make it obey Christ.\u201d"}, {"pk": 2853679, "translation": "NET", "book": 47, "chapter": 10, "verse": 6, "text": "We are also ready to punish every act of disobedience, whenever your obedience is complete.", "comment": "tn Or \u201cpunish all disobedience.\u201d"}, {"pk": 2853680, "translation": "NET", "book": 47, "chapter": 10, "verse": 7, "text": "You are looking at outward appearances. If anyone is confident that he belongs to Christ, he should reflect on this again: Just as he himself belongs to Christ, so too do we.", "comment": "tn The phrase is close to a recognized idiom for judging based on outward appearances (L&N 30.120). Some translators see a distinction, however, and translate 2 Cor 10:7a as \u201cLook at what is in front of your eyes,\u201d that is, the obvious facts of the case (so NRSV)."}, {"pk": 2853681, "translation": "NET", "book": 47, "chapter": 10, "verse": 8, "text": "For if I boast somewhat more about our authority that the Lord gave us for building you up and not for tearing you down, I will not be ashamed of doing so.", "comment": "tn The word \u201cus\u201d is not in the Greek text but is supplied. Indirect objects in Greek were often omitted when clear from the context, and must be supplied for the modern English reader.
tn Grk \u201cI will not be put to shame,\u201d \u201cI will not be ashamed.\u201d The words \u201cof doing so\u201d are supplied to clarify for the reader that Paul will not be ashamed of boasting somewhat more about the authority the Lord gave him (beginning of v. 8)."}, {"pk": 2853682, "translation": "NET", "book": 47, "chapter": 10, "verse": 9, "text": "I do not want to seem as though I am trying to terrify you with my letters,"}, {"pk": 2853683, "translation": "NET", "book": 47, "chapter": 10, "verse": 10, "text": "because some say, \u201cHis letters are weighty and forceful, but his physical presence is weak and his speech is of no account.\u201d", "comment": "tn Or \u201cunimpressive.\u201d
tn Or \u201cis contemptible\u201d; Grk \u201cis despised.\u201d"}, {"pk": 2853684, "translation": "NET", "book": 47, "chapter": 10, "verse": 11, "text": "Let such a person consider this: What we say by letters when we are absent, we also are in actions when we are present.", "comment": "tn Grk \u201cwhat we are in word.\u201d"}, {"pk": 2853685, "translation": "NET", "book": 47, "chapter": 10, "verse": 12, "text": "For we would not dare to classify or compare ourselves with some of those who recommend themselves. But when they measure themselves by themselves and compare themselves with themselves, they are without understanding.", "comment": "tn Or \u201cthey are unintelligent.\u201d"}, {"pk": 2853686, "translation": "NET", "book": 47, "chapter": 10, "verse": 13, "text": "But we will not boast beyond certain limits, but will confine our boasting according to the limits of the work to which God has appointed us, that reaches even as far as you.", "comment": "tn Or \u201cboast excessively.\u201d The phrase \u03b5\u1f30\u03c2 \u03c4\u1f70 \u1f04\u03bc\u03b5\u03c4\u03c1\u03b1 (ei\" ta ametra) is an idiom; literally it means \u201cinto that which is not measured,\u201d that is, a point on a scale that goes beyond what might be expected (L&N 78.27).
tn The words \u201cwill confine our boasting\u201d are not in the Greek text, but the reference to boasting must be repeated from the previous clause to clarify for the modern reader what is being limited.
tn Grk \u201caccording to the measure of the rule which God has apportioned to us as a measure\u201d; for the translation used in the text see L&N 37.100."}, {"pk": 2853687, "translation": "NET", "book": 47, "chapter": 10, "verse": 14, "text": "For we were not overextending ourselves, as though we did not reach as far as you, because we were the first to reach as far as you with the gospel about Christ.", "comment": "tn Grk \u201cwith the gospel of Christ,\u201d but since \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Cristou) is clearly an objective genitive here, it is better to translate \u201cwith the gospel about Christ.\u201d"}, {"pk": 2853688, "translation": "NET", "book": 47, "chapter": 10, "verse": 15, "text": "Nor do we boast beyond certain limits in the work done by others, but we hope that as your faith continues to grow, our work may be greatly expanded among you according to our limits,", "comment": "tn Grk \u201cbut we have the hope.\u201d
tn Or \u201cboast excessively.\u201d The phrase \u03b5\u1f30\u03c2 \u03c4\u1f70 \u1f04\u03bc\u03b5\u03c4\u03c1\u03b1 (ei\" ta ametra) is an idiom; literally it means \u201cinto that which is not measured,\u201d that is, a point on a scale that goes beyond what might be expected (L&N 78.27).
tn Or \u201cin the labors.\u201d
tn Or \u201cgreatly enlarged.\u201d
tn That is, Paul\u2019s work might be greatly expanded within the area of activity assigned to him by God."}, {"pk": 2853689, "translation": "NET", "book": 47, "chapter": 10, "verse": 16, "text": "so that we may preach the gospel in the regions that lie beyond you, and not boast of work already done in another person\u2019s area."}, {"pk": 2853690, "translation": "NET", "book": 47, "chapter": 10, "verse": 17, "text": "But the one who boasts must boast in the Lord.", "comment": "tn The traditional translation (\u201clet the one who boasts boast in the Lord\u201d) can be understood as merely permissive by the English reader, but the Greek verb \u03ba\u03b1\u03c5\u03c7\u03ac\u03c3\u03b8\u03c9 (kaucasqw) is a third person imperative.sn A quotation from Jer 9:24 (also quoted in 1 Cor 1:31)."}, {"pk": 2853691, "translation": "NET", "book": 47, "chapter": 10, "verse": 18, "text": "For it is not the person who commends himself who is approved, but the person the Lord commends."}, {"pk": 2853692, "translation": "NET", "book": 47, "chapter": 11, "verse": 1, "text": "I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me!"}, {"pk": 2853693, "translation": "NET", "book": 47, "chapter": 11, "verse": 2, "text": "For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ.", "comment": "tn That is, to Christ.
tn Or \u201cchaste.\u201d"}, {"pk": 2853694, "translation": "NET", "book": 47, "chapter": 11, "verse": 3, "text": "But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ.", "comment": "tn Grk \u201cI fear lest somehow.\u201d
tn Or \u201cthe snake.\u201d
tn Or \u201ccraftiness.\u201d
tn Or \u201ccorrupted,\u201d \u201cseduced.\u201d
tc Although most mss (\u05d02 H \u03a8 0121 0243 1739 1881 \u00cf) lack \u201cand pure\u201d (\u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u1f01\u03b3\u03bd\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2, kai th\" Jagnothto\"; Grk \u201cand purity\u201d) several important and early witnesses (\u00cc46 \u05d0* B D[2] F G 33 81 104 pc ar r co) retain these words. Their presence in such mss across such a wide geographical distribution argues for their authenticity. The omission from the majority of mss can be explained by haplography, since the -\u03c4\u03b7\u03c4\u03bf\u03c2 ending of \u1f01\u03b3\u03bd\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2 is identical to the ending of \u1f01\u03c0\u03bb\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2 (Japlothto\", \u201csincerity\u201d) three words back (\u1f01\u03c0\u03bb\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u1f01\u03b3\u03bd\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2); further, since the meanings of \u201csincerity\u201d and \u201cpurity\u201d are similar they might seem redundant. A copyist would scarcely notice the omission because Paul\u2019s statement still makes sense without \u201cand from purity.\u201d"}, {"pk": 2853695, "translation": "NET", "book": 47, "chapter": 11, "verse": 4, "text": "For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough!", "comment": "tn Or \u201cpreaches.\u201d
tn Grk \u201canother Jesus whom we have not proclaimed.\u201d
tn Grk \u201ca different spirit which you did not receive.\u201d
tn Grk \u201ca different gospel which you did not accept.\u201d
tn Or \u201cyou endure it very well.\u201d"}, {"pk": 2853696, "translation": "NET", "book": 47, "chapter": 11, "verse": 5, "text": "For I consider myself not at all inferior to those \u201csuper-apostles.\u201d", "comment": "tn The implicit irony in Paul\u2019s remark is brought out well by the TEV: \u201cI do not think that I am the least bit inferior to those very special so-called \u2018apostles\u2019 of yours!\u201dsn The \u2018super-apostles\u2019 refers either (1) to the original apostles (the older interpretation) or (2) more probably, to Paul\u2019s opponents in Corinth, in which case the designation is ironic."}, {"pk": 2853697, "translation": "NET", "book": 47, "chapter": 11, "verse": 6, "text": "And even if I am unskilled in speaking, yet I am certainly not so in knowledge. Indeed, we have made this plain to you in everything in every way.", "comment": "sn Unskilled in speaking means not professionally trained as a rhetorician."}, {"pk": 2853698, "translation": "NET", "book": 47, "chapter": 11, "verse": 7, "text": "Or did I commit a sin by humbling myself so that you could be exalted, because I proclaimed the gospel of God to you free of charge?", "comment": "sn Paul is referring to humbling himself to the point of doing manual labor to support himself.
tn Or \u201cpreached.\u201d"}, {"pk": 2853699, "translation": "NET", "book": 47, "chapter": 11, "verse": 8, "text": "I robbed other churches by receiving support from them so that I could serve you!", "comment": "sn That is, serve them free of charge (cf. the end of v. 7)."}, {"pk": 2853700, "translation": "NET", "book": 47, "chapter": 11, "verse": 9, "text": "When I was with you and was in need, I was not a burden to anyone, for the brothers who came from Macedonia fully supplied my needs. I kept myself from being a burden to you in any way, and will continue to do so.", "comment": "tn Grk \u201cyou, and when.\u201d A new sentence was started here in the translation.
tn If the participle \u1f10\u03bb\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 (elqonte\") is taken as temporal rather than adjectival, the translation would be, \u201cfor the brothers, when they came from Macedonia, fully supplied my needs\u201d (similar to NASB).
tn Grk \u201cneeds, and I kept.\u201d A new sentence was started here in the translation."}, {"pk": 2853701, "translation": "NET", "book": 47, "chapter": 11, "verse": 10, "text": "As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia.", "comment": "tn That is, that Paul offers the gospel free of charge to the Corinthians (see 2 Cor 11:7).
tn Or \u201csilenced.\u201d"}, {"pk": 2853702, "translation": "NET", "book": 47, "chapter": 11, "verse": 11, "text": "Why? Because I do not love you? God knows I do!", "comment": "tn Grk \u201cGod knows!\u201d The words \u201cI do\u201d are supplied for clarity. Direct objects were often omitted in Greek when clear from the context."}, {"pk": 2853703, "translation": "NET", "book": 47, "chapter": 11, "verse": 12, "text": "And what I am doing I will continue to do, so that I may eliminate any opportunity for those who want a chance to be regarded as our equals in the things they boast about.", "comment": "tn Grk \u201can opportunity, so that they may be found just like us.\u201d"}, {"pk": 2853704, "translation": "NET", "book": 47, "chapter": 11, "verse": 13, "text": "For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ.", "comment": "tn Or \u201cdishonest.\u201d
tn Or \u201cworkers, masquerading.\u201d"}, {"pk": 2853705, "translation": "NET", "book": 47, "chapter": 11, "verse": 14, "text": "And no wonder, for even Satan disguises himself as an angel of light.", "comment": "tn Or \u201cSatan himself masquerades.\u201d"}, {"pk": 2853706, "translation": "NET", "book": 47, "chapter": 11, "verse": 15, "text": "Therefore it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions.", "comment": "tn Or \u201calso masquerade.\u201d
tn Or \u201ctheir works.\u201d"}, {"pk": 2853707, "translation": "NET", "book": 47, "chapter": 11, "verse": 16, "text": "I say again, let no one think that I am a fool. But if you do, then at least accept me as a fool, so that I too may boast a little.", "comment": "tn Or \u201cam foolish.\u201d"}, {"pk": 2853708, "translation": "NET", "book": 47, "chapter": 11, "verse": 17, "text": "What I am saying with this boastful confidence I do not say the way the Lord would. Instead it is, as it were, foolishness.", "comment": "tn Grk \u201cwith this confidence of boasting.\u201d The genitive \u03ba\u03b1\u03c5\u03c7\u1f75\u03c3\u03b5\u03c9\u03c2 (kauchsew\") has been translated as an attributed genitive (the noun in the genitive gives an attribute of the noun modified).
tn Or \u201csay with the Lord\u2019s authority.\u201d"}, {"pk": 2853709, "translation": "NET", "book": 47, "chapter": 11, "verse": 18, "text": "Since many are boasting according to human standards, I too will boast.", "comment": "sn Many is a reference to Paul\u2019s opponents.
tn Grk \u201caccording to the flesh.\u201d"}, {"pk": 2853710, "translation": "NET", "book": 47, "chapter": 11, "verse": 19, "text": "For since you are so wise, you put up with fools gladly.", "comment": "tn Or \u201cyou tolerate.\u201d"}, {"pk": 2853711, "translation": "NET", "book": 47, "chapter": 11, "verse": 20, "text": "For you put up with it if someone makes slaves of you, if someone exploits you, if someone takes advantage of you, if someone behaves arrogantly toward you, if someone strikes you in the face.", "comment": "tn Or \u201cyou tolerate.\u201d
tn See L&N 88.212."}, {"pk": 2853712, "translation": "NET", "book": 47, "chapter": 11, "verse": 21, "text": "(To my disgrace I must say that we were too weak for that!) But whatever anyone else dares to boast about (I am speaking foolishly), I also dare to boast about the same thing.", "comment": "tn Or \u201cmy shame.\u201d
sn It seems best, in context, to see the statement we were too weak for that as a parenthetical and ironic comment by Paul on his physical condition (weakness or sickness) while he was with the Corinthians (cf. 2 Cor 12:7\u201310; Gal 4:15).
tn The words \u201cto boast about\u201d are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.
tn Grk \u201cI also dare\u201d; the words \u201cto boast about the same thing\u201d are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb."}, {"pk": 2853713, "translation": "NET", "book": 47, "chapter": 11, "verse": 22, "text": "Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I."}, {"pk": 2853714, "translation": "NET", "book": 47, "chapter": 11, "verse": 23, "text": "Are they servants of Christ? (I am talking like I am out of my mind!) I am even more so: with much greater labors, with far more imprisonments, with more severe beatings, facing death many times."}, {"pk": 2853715, "translation": "NET", "book": 47, "chapter": 11, "verse": 24, "text": "Five times I received from the Jews forty lashes less one.", "comment": "tn Grk \u201cforty less one\u201d; this was a standard sentence. \u201cLashes\u201d is supplied to clarify for the modern reader what is meant."}, {"pk": 2853716, "translation": "NET", "book": 47, "chapter": 11, "verse": 25, "text": "Three times I was beaten with a rod. Once I received a stoning. Three times I suffered shipwreck. A night and a day I spent adrift in the open sea.", "comment": "sn Received a stoning. See Acts 14:19, where this incident is described.
sn Beaten with a rod refers to the Roman punishment of admonitio according to BDAG 902 s.v. \u1fe5\u03b1\u03b2\u03b4\u03af\u03b6\u03c9. Acts 16:22 describes one of these occasions in Philippi; in this case it was administered by the city magistrates, who had wide powers in a military colony."}, {"pk": 2853717, "translation": "NET", "book": 47, "chapter": 11, "verse": 26, "text": "I have been on journeys many times, in dangers from rivers, in dangers from robbers, in dangers from my own countrymen, in dangers from Gentiles, in dangers in the city, in dangers in the wilderness, in dangers at sea, in dangers from false brothers,", "comment": "tn Or \u201cbandits.\u201d The word normally refers more to highwaymen (\u201crobbers\u201d) but can also refer to insurrectionists or revolutionaries (\u201cbandits\u201d).
tn Or \u201cdesert.\u201d"}, {"pk": 2853718, "translation": "NET", "book": 47, "chapter": 11, "verse": 27, "text": "in hard work and toil, through many sleepless nights, in hunger and thirst, many times without food, in cold and without enough clothing.", "comment": "tn Grk \u201cin cold and nakedness.\u201d Paul does not mean complete nakedness, however, which would have been repugnant to a Jew; he refers instead to the lack of sufficient clothing, especially in cold weather. A related word is used to 1 Cor 4:11, also in combination with experiencing hunger and thirst.
tn The two different words for labor are translated \u201cin hard work and toil\u201d by L&N 42.48."}, {"pk": 2853719, "translation": "NET", "book": 47, "chapter": 11, "verse": 28, "text": "Apart from other things, there is the daily pressure on me of my anxious concern for all the churches.", "comment": "sn Apart from other things. Paul refers here either (1) to the external sufferings just mentioned, or (2) he refers to other things he has left unmentioned.
tn \u201cAnxious concern,\u201d so translated in L&N 25.224."}, {"pk": 2853720, "translation": "NET", "book": 47, "chapter": 11, "verse": 29, "text": "Who is weak, and I am not weak? Who is led into sin, and I do not burn with indignation?", "comment": "tn Or \u201cwho is caused to stumble.\u201d"}, {"pk": 2853721, "translation": "NET", "book": 47, "chapter": 11, "verse": 30, "text": "If I must boast, I will boast about the things that show my weakness.", "comment": "tn Grk \u201cIf boasting is necessary.\u201d
tn Or \u201cabout the things related to my weakness.\u201d"}, {"pk": 2853722, "translation": "NET", "book": 47, "chapter": 11, "verse": 31, "text": "The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying."}, {"pk": 2853723, "translation": "NET", "book": 47, "chapter": 11, "verse": 32, "text": "In Damascus, the governor under King Aretas was guarding the city of Damascus in order to arrest me,", "comment": "tn Or \u201cto seize,\u201d \u201cto catch.\u201d
tn Grk \u201cethnarch.\u201dsn The governor was an official called an ethnarch who was appointed to rule over a particular area or constituency on behalf of a king.
tn Grk \u201cthe city of the Damascenes.\u201d"}, {"pk": 2853724, "translation": "NET", "book": 47, "chapter": 11, "verse": 33, "text": "but I was let down in a rope-basket through a window in the city wall, and escaped his hands.", "comment": "tn In Acts 9:25 the same basket used in Paul\u2019s escape is called a \u03c3\u03c0\u03c5\u03c1\u03af\u03c2 (spuri\"), a basket larger than a \u03ba\u03cc\u03c6\u03b9\u03bd\u03bf\u03c2 (kofinos). It was very likely made out of rope, so the translation \u201crope-basket\u201d is used."}, {"pk": 2853725, "translation": "NET", "book": 47, "chapter": 12, "verse": 1, "text": "It is necessary to go on boasting. Though it is not profitable, I will go on to visions and revelations from the Lord.", "comment": "tn Grk \u201cBoasting is necessary.\u201d"}, {"pk": 2853726, "translation": "NET", "book": 47, "chapter": 12, "verse": 2, "text": "I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third heaven."}, {"pk": 2853727, "translation": "NET", "book": 47, "chapter": 12, "verse": 3, "text": "And I know that this man (whether in the body or apart from the body I do not know, God knows)"}, {"pk": 2853728, "translation": "NET", "book": 47, "chapter": 12, "verse": 4, "text": "was caught up into paradise and heard things too sacred to be put into words, things that a person is not permitted to speak.", "comment": "tn Or \u201cthings that cannot be put into words.\u201d
sn In the NT, paradise is mentioned three times. In Luke 23:43 it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. The reference here in 2 Cor 12:4 is probably to be translated as parallel to the mention of the \u201cthird heaven\u201d in v. 2. Assuming that the \u201cfirst heaven\u201d would be atmospheric heaven (the sky) and \u201csecond heaven\u201d the more distant stars and planets, \u201cthird heaven\u201d would refer to the place where God dwells. This is much more likely than some variation on the seven heavens mentioned in the pseudepigraphic book 2 Enoch and in other nonbiblical and rabbinic works.
tn Grk \u201ca man.\u201d"}, {"pk": 2853729, "translation": "NET", "book": 47, "chapter": 12, "verse": 5, "text": "On behalf of such an individual I will boast, but on my own behalf I will not boast, except about my weaknesses."}, {"pk": 2853730, "translation": "NET", "book": 47, "chapter": 12, "verse": 6, "text": "For even if I wish to boast, I will not be a fool, for I would be telling the truth, but I refrain from this so that no one may regard me beyond what he sees in me or what he hears from me,", "comment": "tn Or \u201cmay think of.\u201d
tn Or \u201cspeaking.\u201d"}, {"pk": 2853731, "translation": "NET", "book": 47, "chapter": 12, "verse": 7, "text": "even because of the extraordinary character of the revelations. Therefore, so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble me \u2014 so that I would not become arrogant.", "comment": "tn The phrase \u201cso that I might not become arrogant\u201d is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.
tc Most mss (\u00cc46 D \u03a8 1881 \u00cf) lack \u03b4\u03b9\u03cc (dio, \u201cTherefore\u201d), but the widespread distribution and quality of mss which include it (\u05d0 A B F G 0243 33 81 1175 1739 pc) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough (\u03b4\u03b9\u03cc is hardly necessary to convey purpose, especially since Paul uses \u1f35\u03bd\u03b1 [{ina, \u201cso that\u201d] next).
tn Or \u201cto harass.\u201d"}, {"pk": 2853732, "translation": "NET", "book": 47, "chapter": 12, "verse": 8, "text": "I asked the Lord three times about this, that it would depart from me."}, {"pk": 2853733, "translation": "NET", "book": 47, "chapter": 12, "verse": 9, "text": "But he said to me, \u201cMy grace is enough for you, for my power is made perfect in weakness.\u201d So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me.", "comment": "tc The majority of later mss (\u05d02 Ac D1 \u03a8 0243 0278 33 1739 1881 \u00cf) as well as some versional witnesses include the pronoun \u201cmy\u201d here, but the omission of the pronoun has excellent external support (\u00cc46vid \u05d0* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make \u201cpower\u201d more parallel with \u201cmy grace.\u201d Though the original text probably did not include \u201cmy,\u201d scribes who added the word were following the sense of Paul\u2019s statement.tn The pronoun \u201cmy\u201d was supplied in the translation to clarify the sense of Paul\u2019s expression.
tn Or \u201cmy power comes to full strength.\u201d
tn Or \u201cmay rest on.\u201d
tn \u201cMost gladly,\u201d a comparative form used with superlative meaning and translated as such.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d because of the contrast implicit in the context.
tn Or \u201cis sufficient.\u201d"}, {"pk": 2853734, "translation": "NET", "book": 47, "chapter": 12, "verse": 10, "text": "Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.", "comment": "tn Or \u201ccalamities.\u201d
tn Or \u201cI take delight in.\u201d"}, {"pk": 2853735, "translation": "NET", "book": 47, "chapter": 12, "verse": 11, "text": "I have become a fool. You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison to those \u201csuper-apostles,\u201d even though I am nothing.", "comment": "tn Or \u201cI am in no way inferior.\u201d"}, {"pk": 2853736, "translation": "NET", "book": 47, "chapter": 12, "verse": 12, "text": "Indeed, the signs of an apostle were performed among you with great perseverance by signs and wonders and powerful deeds.", "comment": "tn Or \u201cpatience,\u201d \u201cendurance.\u201d
tn Or \u201cand miracles.\u201d"}, {"pk": 2853737, "translation": "NET", "book": 47, "chapter": 12, "verse": 13, "text": "For how were you treated worse than the other churches, except that I myself was not a burden to you? Forgive me this injustice!", "comment": "tn Grk \u201cFor in what respect.\u201d"}, {"pk": 2853738, "translation": "NET", "book": 47, "chapter": 12, "verse": 14, "text": "Look, for the third time I am ready to come to you, and I will not be a burden to you, because I do not want your possessions, but you. For children should not have to save up for their parents, but parents for their children.", "comment": "tn Grk \u201cchildren ought not,\u201d but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent\u2019s way."}, {"pk": 2853739, "translation": "NET", "book": 47, "chapter": 12, "verse": 15, "text": "Now I will most gladly spend and be spent for your lives! If I love you more, am I to be loved less?", "comment": "tn Grk \u201csouls.\u201d"}, {"pk": 2853740, "translation": "NET", "book": 47, "chapter": 12, "verse": 16, "text": "But be that as it may, I have not burdened you. Yet because I was a crafty person, I took you in by deceit!"}, {"pk": 2853741, "translation": "NET", "book": 47, "chapter": 12, "verse": 17, "text": "I have not taken advantage of you through anyone I have sent to you, have I?", "comment": "tn The Greek construction anticipates a negative answer, indicated by the \u2018tag\u2019 question \u201chave I?\u201d at the end of the clause. The question is rhetorical."}, {"pk": 2853742, "translation": "NET", "book": 47, "chapter": 12, "verse": 18, "text": "I urged Titus to visit you and I sent our brother along with him. Titus did not take advantage of you, did he? Did we not conduct ourselves in the same spirit? Did we not behave in the same way?", "comment": "tn Grk \u201c[Did we not walk] in the same tracks?\u201d This is an idiom that means to imitate someone else or to behave as they do. Paul\u2019s point is that he and Titus have conducted themselves in the same way toward the Corinthians. If Titus did not take advantage of the Corinthians, then neither did Paul.
tn The words \u201cto visit you\u201d are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, and must be supplied for the modern reader.
tn Grk \u201cthe.\u201d
tn The Greek construction anticipates a negative answer, indicated by the \u2018tag\u2019 question \u201cdid he?\u201d at the end of the clause."}, {"pk": 2853743, "translation": "NET", "book": 47, "chapter": 12, "verse": 19, "text": "Have you been thinking all this time that we have been defending ourselves to you? We are speaking in Christ before God, and everything we do, dear friends, is to build you up.", "comment": "tc The reading \u201call this time\u201d (\u03c0\u03ac\u03bb\u03b1\u03b9, palai) is found in several early and important Alexandrian and Western witnesses including \u05d0* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading \u03c0\u03ac\u03bb\u03b9\u03bd (palin, \u201cagain\u201d) is read by \u05d02 D \u03a8 0278 \u00cf sy bo; the reading \u03bf\u1f50 \u03c0\u03ac\u03bb\u03b1\u03b9 (ou palai) is read by \u00cc46, making the question even more emphatic. The reading of \u00cc46 could only have arisen from \u03c0\u03ac\u03bb\u03b1\u03b9. The reading \u03c0\u03ac\u03bb\u03b9\u03bd is significantly easier (\u201care you once again thinking that we are defending ourselves?\u201d), for it softens Paul\u2019s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of \u03c0\u03ac\u03bb\u03b1\u03b9. Further, \u03c0\u03ac\u03bb\u03b1\u03b9 has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the original wording here.
tn Or \u201cfor your strengthening\u201d; Grk \u201cfor your edification.\u201d"}, {"pk": 2853744, "translation": "NET", "book": 47, "chapter": 12, "verse": 20, "text": "For I am afraid that somehow when I come I will not find you what I wish, and you will find me not what you wish. I am afraid that somehow there may be quarreling, jealousy, intense anger, selfish ambition, slander, gossip, arrogance, and disorder.", "comment": "tn The words \u201cI am afraid that\u201d are not repeated in the Greek text, but are needed for clarity.
tn Grk \u201cand I will be found by you.\u201d The passive construction has been converted to an active one in the translation.
tn Or \u201cintense anger, hostility.\u201d"}, {"pk": 2853745, "translation": "NET", "book": 47, "chapter": 12, "verse": 21, "text": "I am afraid that when I come again, my God may humiliate me before you, and I will grieve for many of those who previously sinned and have not repented of the impurity, sexual immorality, and licentiousness that they have practiced.", "comment": "tn The words \u201cI am afraid that\u201d are not repeated in the Greek text from v. 20, but are needed for clarity.
tn Or \u201cI will mourn over.\u201d"}, {"pk": 2853746, "translation": "NET", "book": 47, "chapter": 13, "verse": 1, "text": "This is the third time I am coming to visit you. By the testimony of two or three witnesses every matter will be established.", "comment": "sn A quotation from Deut 19:15 (also quoted in Matt 18:16; 1 Tim 5:19).
tn The word \u201cvisit\u201d is not in the Greek text, but is implied.
tn Grk \u201cBy the mouth.\u201d"}, {"pk": 2853747, "translation": "NET", "book": 47, "chapter": 13, "verse": 2, "text": "I said before when I was present the second time and now, though absent, I say again to those who sinned previously and to all the rest, that if I come again, I will not spare anyone,", "comment": "tn The word \u201canyone\u201d is not in the Greek text but is implied."}, {"pk": 2853748, "translation": "NET", "book": 47, "chapter": 13, "verse": 3, "text": "since you are demanding proof that Christ is speaking through me. He is not weak toward you but is powerful among you.", "comment": "tn Grk \u201cwho.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2853749, "translation": "NET", "book": 47, "chapter": 13, "verse": 4, "text": "For indeed he was crucified by reason of weakness, but he lives because of God\u2019s power. For we also are weak in him, but we will live together with him, because of God\u2019s power toward you."}, {"pk": 2853750, "translation": "NET", "book": 47, "chapter": 13, "verse": 5, "text": "Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you \u2014 unless, indeed, you fail the test!", "comment": "tn Or \u201cunless indeed you are disqualified.\u201d"}, {"pk": 2853751, "translation": "NET", "book": 47, "chapter": 13, "verse": 6, "text": "And I hope that you will realize that we have not failed the test!", "comment": "tn Or \u201cthat we are not disqualified.\u201d"}, {"pk": 2853752, "translation": "NET", "book": 47, "chapter": 13, "verse": 7, "text": "Now we pray to God that you may not do anything wrong, not so that we may appear to have passed the test, but so that you may do what is right even if we may appear to have failed the test.", "comment": "tn Or \u201ceven if we appear disapproved.\u201d
tn Or \u201cthat we may appear to be approved.\u201d
tn Or \u201cwhat is good.\u201d"}, {"pk": 2853753, "translation": "NET", "book": 47, "chapter": 13, "verse": 8, "text": "For we cannot do anything against the truth, but only for the sake of the truth."}, {"pk": 2853754, "translation": "NET", "book": 47, "chapter": 13, "verse": 9, "text": "For we rejoice whenever we are weak, but you are strong. And we pray for this: that you may become fully qualified.", "comment": "tn Or \u201cfully equipped.\u201d"}, {"pk": 2853755, "translation": "NET", "book": 47, "chapter": 13, "verse": 10, "text": "Because of this I am writing these things while absent, so that when I arrive I may not have to deal harshly with you by using my authority \u2014 the Lord gave it to me for building up, not for tearing down!", "comment": "tn Grk \u201cwhen I am present,\u201d but in the context of Paul\u2019s third (upcoming) visit to Corinth, this is better translated as \u201cwhen I arrive.\u201d
tn The words \u201cwith you\u201d are not in the Greek text, but are implied."}, {"pk": 2853756, "translation": "NET", "book": 47, "chapter": 13, "verse": 11, "text": "Finally, brothers and sisters, rejoice, set things right, be encouraged, agree with one another, live in peace, and the God of love and peace will be with you.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:8."}, {"pk": 2853757, "translation": "NET", "book": 47, "chapter": 13, "verse": 12, "text": "Greet one another with a holy kiss. All the saints greet you.", "comment": "sn The versification of vv. 12 and 13 in the NET Bible (so also NRSV, NLT) is according to the versification in the NA27 and UBS4 editions of the Greek text. Some translations, however, break the material up into three verses, i.e., 12-14 (NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material."}, {"pk": 2853758, "translation": "NET", "book": 47, "chapter": 13, "verse": 13, "text": "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.", "comment": "tn Or \u201ccommunion.\u201d
tc Most witnesses, especially later ones (\u05d02 D \u03a8 \u00cf lat sy bo), conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d), while several early and important mss (\u00cc46 \u05d0* A B F G 0243 6 33 630 1175 1739 1881 pc sa) lack the particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. That so many diverse witnesses lacked the word here is strong testimony to its absence for the original text of 2 Corinthians."}, {"pk": 2853759, "translation": "NET", "book": 48, "chapter": 1, "verse": 1, "text": "From Paul, an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)", "comment": "tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter."}, {"pk": 2853760, "translation": "NET", "book": 48, "chapter": 1, "verse": 2, "text": "and all the brothers with me, to the churches of Galatia."}, {"pk": 2853761, "translation": "NET", "book": 48, "chapter": 1, "verse": 3, "text": "Grace and peace to you from God the Father and our Lord Jesus Christ,", "comment": "tc \u2021 The unusual order \u03ba\u03b1\u1f76 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u1f21\u03bc\u1ff6\u03bd (kai kuriou Jhmwn), which produces the reading \u201cour Lord Jesus Christ\u201d instead of \u201cGod our Father,\u201d is read by \u00cc46,51vid B D F G H 1739 1881 \u00cf sy sa, while the more normal \u1f21\u03bc\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (Jhmwn kai kuriou) is found in \u05d0 A P \u03a8 33 81 326 365 2464 pc. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: \u201cfrom God our Father and the Lord Jesus Christ\u201d is Paul\u2019s normal greeting; here alone is the pronoun attached to \u201cJesus Christ\u201d (except in the pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul\u2019s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation is authentic. Although B. M. Metzger argues that \u201cthe apostle\u2019s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with \u2018Lord Jesus Christ\u2019\u201d (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for \u201cour Lord Jesus Christ\u201d as the authentic reading here.
tn Grk \u201cGrace to you and peace.\u201d"}, {"pk": 2853762, "translation": "NET", "book": 48, "chapter": 1, "verse": 4, "text": "who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,"}, {"pk": 2853763, "translation": "NET", "book": 48, "chapter": 1, "verse": 5, "text": "to whom be glory forever and ever! Amen."}, {"pk": 2853764, "translation": "NET", "book": 48, "chapter": 1, "verse": 6, "text": "I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel \u2014", "comment": "tn Grk \u201cdeserting [turning away] to\u201d a different gospel, implying the idea of \u201cfollowing.\u201d
sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).
tc Although the majority of witnesses, including some of the most important ones (\u00cc51 \u05d0 A B Fc \u03a8 33 1739 1881 \u00cf f vg syp bo), read \u201cby the grace of Christ\u201d (\u03c7\u03ac\u03c1\u03b9\u03c4\u03b9 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6, cariti Cristou) here, this reading is not without variables. Besides alternate readings such as \u03c7\u03ac\u03c1\u03b9\u03c4\u03b9 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (cariti Ihsou Cristou, \u201cby the grace of Jesus Christ\u201d; D 326 1241s pc syh**) and \u03c7\u03ac\u03c1\u03b9\u03c4\u03b9 \u03b8\u03b5\u03bf\u1fe6 (cariti qeou, \u201cby the grace of God\u201d; 327 pc Thretlem), a few mss (\u00cc46vid F* G Hvid ar b Tert Cyp Ambst Pel) have simply \u03c7\u03ac\u03c1\u03b9\u03c4\u03b9 with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, \u03c7\u03ac\u03c1\u03b9\u03c4\u03b9. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple \u201cgrace.\u201d At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction \u03c7\u03ac\u03c1\u03b9\u03c2 (cari\", \u201cgrace\u201d) followed by \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 without some other name (such as \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 [kuriou, \u201cLord\u201d] or \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6). The construction \u03c7\u03ac\u03c1\u03b9\u03c2 \u03b8\u03b5\u03bf\u1fe6 is likewise frequent in Paul. Thus, upon closer inspection it seems that the original wording here was \u03c7\u03ac\u03c1\u03b9\u03c4\u03b9 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (for it is difficult to explain how this particular reading could have arisen from the simple \u03c7\u03ac\u03c1\u03b9\u03c4\u03b9, in light of Paul\u2019s normal idioms), with the other readings intentionally or accidentally arising from it.
tn Grk \u201canother.\u201d"}, {"pk": 2853765, "translation": "NET", "book": 48, "chapter": 1, "verse": 7, "text": "not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.", "comment": "tn Grk \u201cexcept.\u201d
tn Grk \u201cwhich is not another,\u201d but this could be misunderstood to mean \u201cwhich is not really different.\u201d In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.
tn Or \u201ctrying.\u201d"}, {"pk": 2853766, "translation": "NET", "book": 48, "chapter": 1, "verse": 8, "text": "But even if we (or an angel from heaven) should preach a gospel contrary to the one we preached to you, let him be condemned to hell!", "comment": "tn Or \u201cother than the one we preached to you.\u201d
tc \u2021 Most witnesses have \u1f51\u03bc\u1fd6\u03bd (Jumin, \u201cto you\u201d) either after (\u05d02 A [D* \u1f51\u03bc\u1fb6\u03c2] 6 33 326 614 945 1881 \u00cf Tertpt Ambst) or before (\u00cc51vid B H 0278 630 1175 [1739* \u1f21\u03bc\u1fd6\u03bd]) \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b6\u03b7\u03c4\u03b1\u03b9 (euaggelizhtai, \u201cshould preach\u201d [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: \u05d0* F G \u03a8 ar b g Cyp McionT Tertpt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul\u2019s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA27 has the pronoun in brackets, indicating doubt as to its authenticity.
tn Grk \u201clet him be accursed\u201d (\u1f00\u03bd\u03ac\u03b8\u03b5\u03bc\u03b1, anaqema). The translation gives the outcome which is implied by this dreadful curse."}, {"pk": 2853767, "translation": "NET", "book": 48, "chapter": 1, "verse": 9, "text": "As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell!", "comment": "tn See the note on this phrase in the previous verse."}, {"pk": 2853768, "translation": "NET", "book": 48, "chapter": 1, "verse": 10, "text": "Am I now trying to gain the approval of people, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a slave of Christ!", "comment": "tn Grk \u201cof men\u201d; but here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5\u03c2 (anqrwpou\") is used in a generic sense of both men and women.
tn Grk \u201cmen\u201d; but here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") is used in a generic sense of both men and women.
tn The imperfect verb has been translated conatively (ExSyn 550).
tn Grk \u201cmen\u201d; but here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") is used in a generic sense of both men and women.
tn Traditionally, \u201cservant\u201d or \u201cbondservant.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d"}, {"pk": 2853769, "translation": "NET", "book": 48, "chapter": 1, "verse": 11, "text": "Now I want you to know, brothers and sisters, that the gospel I preached is not of human origin.", "comment": "tn Grk \u201cis not according to man.\u201d
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited).
tc \u2021 The conjunction \u03b4\u03ad (de) is found in \u00cc46 \u05d0*,2 A D1 \u03a8 1739 1881 \u00cf sy bo, while \u03b3\u03ac\u03c1 (gar) is the conjunction of choice in \u05d01 B D*,c F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer \u03b3\u03ac\u03c1 in such instances, most likely because it was more forceful and explicit. \u03b3\u03ac\u03c1 is thus seen as a motivated reading. For this reason, \u03b4\u03ad is preferred."}, {"pk": 2853770, "translation": "NET", "book": 48, "chapter": 1, "verse": 12, "text": "For I did not receive it or learn it from any human source; instead I received it by a revelation of Jesus Christ.", "comment": "tn The words \u201cI received it\u201d are not in the Greek text but are implied.
tn It is difficult to determine what kind of genitive \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Ihsou Cristou) is. If it is a subjective genitive, the meaning is \u201ca revelation from Jesus Christ\u201d but if objective genitive, it is \u201ca revelation about Jesus Christ.\u201d Most likely this is objective since the explanation in vv. 15\u201316 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.
tn Or \u201cI did not receive it from a human source, nor was I taught it.\u201d"}, {"pk": 2853771, "translation": "NET", "book": 48, "chapter": 1, "verse": 13, "text": "For you have heard of my former way of life in Judaism, how I was savagely persecuting the church of God and trying to destroy it.", "comment": "tn Or \u201clifestyle,\u201d \u201cbehavior.\u201d"}, {"pk": 2853772, "translation": "NET", "book": 48, "chapter": 1, "verse": 14, "text": "I was advancing in Judaism beyond many of my contemporaries in my nation, and was extremely zealous for the traditions of my ancestors.", "comment": "tn Grk \u201cwas advancing beyond\u2026nation, being.\u201d The participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03c9\u03bd (Juparcwn) was translated as a finite verb due to requirements of contemporary English style.
tn Or \u201camong my race.\u201d
sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2853773, "translation": "NET", "book": 48, "chapter": 1, "verse": 15, "text": "But when the one who set me apart from birth and called me by his grace was pleased", "comment": "tc \u2021 Several important witnesses have \u1f41 \u03b8\u03b5\u03cc\u03c2 (Jo qeos) after \u03b5\u1f50\u03b4\u03cc\u03ba\u03b7\u03c3\u03b5\u03bd (eudokhsen; so \u05d0 A D \u03a8 0278 33 1739 1881 \u00cf co) while the shorter reading is supported by \u00cc46 B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul\u2019s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA27 includes the words in brackets, indicating some doubts as to their authenticity.
tn Grk \u201cfrom my mother\u2019s womb.\u201d"}, {"pk": 2853774, "translation": "NET", "book": 48, "chapter": 1, "verse": 16, "text": "to reveal his Son in me so that I could preach him among the Gentiles, I did not go to ask advice from any human being,", "comment": "tn This pronoun refers to \u201chis Son,\u201d mentioned earlier in the verse.
tn Or \u201cto me\u201d; the Greek preposition \u1f10\u03bd (en) can mean either, depending on the context.
tn Or \u201cI did not consult with.\u201d For the translation \u201cI did not go to ask advice from\u201d see L&N 33.175.
tn Grk \u201cfrom flesh and blood.\u201d"}, {"pk": 2853775, "translation": "NET", "book": 48, "chapter": 1, "verse": 17, "text": "nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia, and then returned to Damascus.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, \u201cThe Apostle Paul in Arabia,\u201d Biblical World 41 (1913): 255-59."}, {"pk": 2853776, "translation": "NET", "book": 48, "chapter": 1, "verse": 18, "text": "Then after three years I went up to Jerusalem to visit Cephas and get information from him, and I stayed with him fifteen days.", "comment": "sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
tn Although often translated \u201cto get acquainted with Cephas,\u201d this could give the impression of merely a social call. L&N 34.52 has \u201cto visit, with the purpose of obtaining information\u201d for the meaning of \u1f31\u03c3\u03c4\u03bf\u03c1\u03ad\u03c9 (Jistorew), particularly in this verse.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2853777, "translation": "NET", "book": 48, "chapter": 1, "verse": 19, "text": "But I saw none of the other apostles except James the Lord\u2019s brother.", "comment": "tn Grk \u201cBut another of the apostles I did not see, except\u2026\u201d with \u201canother\u201d in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them."}, {"pk": 2853778, "translation": "NET", "book": 48, "chapter": 1, "verse": 20, "text": "I assure you that, before God, I am not lying about what I am writing to you!", "comment": "tn Grk \u201cbehold.\u201d
tn Grk \u201cWhat things I am writing to you, behold, before God [that] I am not lying.\u201d"}, {"pk": 2853779, "translation": "NET", "book": 48, "chapter": 1, "verse": 21, "text": "Afterward I went to the regions of Syria and Cilicia."}, {"pk": 2853780, "translation": "NET", "book": 48, "chapter": 1, "verse": 22, "text": "But I was personally unknown to the churches of Judea that are in Christ.", "comment": "tn Or \u201cby sight\u201d; Grk \u201cby face.\u201d"}, {"pk": 2853781, "translation": "NET", "book": 48, "chapter": 1, "verse": 23, "text": "They were only hearing, \u201cThe one who once persecuted us is now proclaiming the good news of the faith he once tried to destroy.\u201d", "comment": "tn The Greek verb here is \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b6\u03b5\u03c4\u03b1\u03b9 (euangelizetai)."}, {"pk": 2853782, "translation": "NET", "book": 48, "chapter": 1, "verse": 24, "text": "So they glorified God because of me.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of the report about Paul\u2019s conversion.
tn The prepositional phrase \u1f10\u03bd \u03b5\u03bc\u03bf\u03af (en emoi) has been translated with a causal force."}, {"pk": 2853783, "translation": "NET", "book": 48, "chapter": 2, "verse": 1, "text": "Then after fourteen years I went up to Jerusalem again with Barnabas, taking Titus along too.", "comment": "map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4."}, {"pk": 2853784, "translation": "NET", "book": 48, "chapter": 2, "verse": 2, "text": "I went there because of a revelation and presented to them the gospel that I preach among the Gentiles. But I did so only in a private meeting with the influential people, to make sure that I was not running \u2014 or had not run \u2014 in vain.", "comment": "tn Grk \u201cI went up\u201d; one always spoke idiomatically of going \u201cup\u201d to Jerusalem.
tn L&N 87.42 has \u201cimportant persons, influential persons, prominent persons\u201d for \u03bf\u1f31 \u03b4\u03bf\u03ba\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 and translates this phrase in Gal 2:2 as \u201cin a private meeting with the prominent persons.\u201d The \u201cprominent people\u201d referred to here are the leaders of the Jerusalem church.
tn Or \u201cin accordance with.\u201d According to BDAG 512 s.v. \u03ba\u03b1\u03c4\u03ac B.5.a.\u03b4, \u201cOft. the norm is at the same time the reason, so that in accordance with and because of are merged\u2026Instead of \u2018in accordance w.\u2019 \u03ba. can mean simply because of, as a result of, on the basis of\u2026\u03ba. \u1f00\u03c0\u03bf\u03ba\u03ac\u03bb\u03c5\u03c8\u03b9\u03bd Gal 2:2.\u201d
tn Or \u201cset before them.\u201d
tn Grk \u201cGentiles, but only privately\u2026to make sure.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started with \u201cBut\u201d and the words \u201cI did so,\u201d an implied repetition from the previous clause, were supplied to make a complete English sentence.
tn Here the first verb (\u03c4\u03c1\u03ad\u03c7\u03c9, trecw, \u201cwas not running\u201d) is present subjunctive, while the second (\u1f14\u03b4\u03c1\u03b1\u03bc\u03bf\u03bd, edramon, \u201chad not run\u201d) is aorist indicative."}, {"pk": 2853785, "translation": "NET", "book": 48, "chapter": 2, "verse": 3, "text": "Yet not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.", "comment": "tn Grk \u201cBut,\u201d translated here as \u201cYet\u201d for stylistic reasons (note the use of \u201cbut\u201d in v. 2)."}, {"pk": 2853786, "translation": "NET", "book": 48, "chapter": 2, "verse": 4, "text": "Now this matter arose because of the false brothers with false pretenses who slipped in unnoticed to spy on our freedom that we have in Christ Jesus, to make us slaves.", "comment": "tn No subject and verb are expressed in vv. 4\u20135, but the phrase \u201cNow this matter arose,\u201d implied from v. 3, was supplied to make a complete English sentence.
tn The adjective \u03c0\u03b1\u03c1\u03b5\u03b9\u03c3\u03ac\u03ba\u03c4\u03bf\u03c5\u03c2 (pareisaktou\"), which relates to someone joining a group with false motives or false pretenses, applies to the \u201cfalse brothers.\u201d Although the expression \u201cfalse brothers with false pretenses\u201d is somewhat redundant, it captures the emphatic force of Paul\u2019s expression, which labels both these \u201cbrothers\u201d as false (\u03c8\u03b5\u03c5\u03b4\u03b1\u03b4\u03ad\u03bb\u03c6\u03bf\u03c5\u03c2, yeudadelfou\") as well as their motives. See L&N 34.29 for more information.
tn The verb translated here as \u201cspy on\u201d (\u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03bf\u03c0\u03ad\u03c9, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).
tn Grk \u201cin order that they might enslave us.\u201d The \u1f35\u03bd\u03b1 (Jina) clause with the subjunctive verb \u03ba\u03b1\u03c4\u03b1\u03b4\u03bf\u03c5\u03bb\u1f7d\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd (katadoulwsousin) has been translated as an English infinitival clause."}, {"pk": 2853787, "translation": "NET", "book": 48, "chapter": 2, "verse": 5, "text": "But we did not surrender to them even for a moment, in order that the truth of the gospel would remain with you.", "comment": "tn Grk \u201cslaves, nor did we\u2026\u201d Because of the length and complexity of the Greek sentence, \u03bf\u1f50\u03b4\u03ad (oude) was translated as \u201cBut\u2026even\u201d and a new sentence started in the translation at the beginning of v. 5.
tn Or \u201cwe did not cave in to their demands.\u201d
tn Grk \u201ceven for an hour\u201d (an idiom for a very short period of time).
sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called \u201cfalse brothers\u201d as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8)."}, {"pk": 2853788, "translation": "NET", "book": 48, "chapter": 2, "verse": 6, "text": "But from those who were influential (whatever they were makes no difference to me; God shows no favoritism between people ) \u2014 those influential leaders added nothing to my message.", "comment": "tn Or \u201cinfluential leaders.\u201d BDAG 255 s.v. \u03b4\u03bf\u03ba\u03ad\u03c9 2.a.\u03b2 has \u201cthe influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added\u2026vss. 6a, 9.\u201d This refers to the leadership of the Jerusalem church.
tn Grk \u201cGod does not receive the face of man,\u201d an idiom for showing favoritism or partiality (BDAG 887-88 s.v. \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd 1.b.\u03b1; L&N 88.238).
tn Or \u201cinfluential people\u201d; here \u201cleaders\u201d was used rather than \u201cpeople\u201d for stylistic reasons, to avoid redundancy with the word \u201cpeople\u201d in the previous parenthetical remark. See also the note on the word \u201cinfluential\u201d at the beginning of this verse.
tn Or \u201ccontributed.\u201d This is the same word translated \u201cgo to ask advice from\u201d in 1:16, but it has a different meaning here; see L&N 59.72.
tn Or \u201cadded nothing to my authority.\u201d Grk \u201cadded nothing to me,\u201d with what was added (\u201cmessage,\u201d etc.) implied."}, {"pk": 2853789, "translation": "NET", "book": 48, "chapter": 2, "verse": 7, "text": "On the contrary, when they saw that I was entrusted with the gospel to the uncircumcised just as Peter was to the circumcised", "comment": "tn The participle \u1f30\u03b4\u03cc\u03bd\u03c4\u03b5\u03c2 (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).
tn Grk \u201cto the uncircumcision,\u201d that is, to the Gentiles.
tn Grk \u201cto the circumcision,\u201d a collective reference to the Jewish people."}, {"pk": 2853790, "translation": "NET", "book": 48, "chapter": 2, "verse": 8, "text": "(for he who empowered Peter for his apostleship to the circumcised also empowered me for my apostleship to the Gentiles)", "comment": "tn Or \u201cworked through\u201d; the same word is also used in relation to Paul later in this verse.
tn Or \u201chis ministry as an apostle.\u201d
tn Grk \u201cto the circumcision,\u201d i.e., the Jewish people.
tn Grk \u201calso empowered me to the Gentiles.\u201d"}, {"pk": 2853791, "translation": "NET", "book": 48, "chapter": 2, "verse": 9, "text": "and when James, Cephas, and John, who had a reputation as pillars, recognized the grace that had been given to me, they gave to Barnabas and me the right hand of fellowship, agreeing that we would go to the Gentiles and they to the circumcised.", "comment": "sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
tn Or \u201cwho were influential as,\u201d or \u201cwho were reputed to be.\u201d See also the note on the word \u201cinfluential\u201d in 2:6.
sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
tn The participle \u03b3\u03bd\u03cc\u03bd\u03c4\u03b5\u03c2 (gnontes) has been taken temporally. It is structurally parallel to the participle translated \u201cwhen they saw\u201d in v. 7.
tn Grk \u201cme and Barnabas.\u201d
tn Grk \u201cso,\u201d with the \u1f35\u03bd\u03b1 (Jina) indicating the result of the \u201cpillars\u201d extending the \u201cright hand of fellowship,\u201d but the translation \u201cthey gave\u2026the right hand of fellowship so that we would go\u201d could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the \u201cpillars\u201d of the Jerusalem church on the other.
tn Grk \u201cto the circumcision,\u201d a collective reference to the Jewish people."}, {"pk": 2853792, "translation": "NET", "book": 48, "chapter": 2, "verse": 10, "text": "They requested only that we remember the poor, the very thing I also was eager to do.", "comment": "tn Grk \u201conly that we remember the poor\u201d; the words \u201cThey requested\u201d have been supplied from the context to make a complete English sentence."}, {"pk": 2853793, "translation": "NET", "book": 48, "chapter": 2, "verse": 11, "text": "But when Cephas came to Antioch, I opposed him to his face, because he had clearly done wrong.", "comment": "tn Grk \u201cbecause he stood condemned.\u201d
sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2."}, {"pk": 2853794, "translation": "NET", "book": 48, "chapter": 2, "verse": 12, "text": "Until certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this and separated himself because he was afraid of those who were pro-circumcision.", "comment": "tn Grk \u201che drew back.\u201d If \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd (Jeauton) goes with both \u1f51\u03c0\u03ad\u03c3\u03c4\u03b5\u03bb\u03bb\u03b5\u03bd (Jupestellen) and \u1f00\u03c6\u1f7d\u03c1\u03b9\u03b6\u03b5\u03bd (afwrizen) rather than only the latter, the meaning would be \u201che drew himself back\u201d (see BDAG 1041 s.v. \u1f51\u03c0\u03bf\u03c3\u03c4\u03ad\u03bb\u03bb\u03c9 1.a).
tn The conjunction \u03b3\u03ac\u03c1 has not been translated here.
tn Grk \u201cthe [ones] of the circumcision,\u201d that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
tn Or \u201cand held himself aloof.\u201d"}, {"pk": 2853795, "translation": "NET", "book": 48, "chapter": 2, "verse": 13, "text": "And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them by their hypocrisy.", "comment": "tn The words \u201cwith them\u201d are a reflection of the \u03c3\u03cd\u03bd- (sun-) prefix on the verb \u03c3\u03c5\u03bd\u03b1\u03c0\u1f75\u03c7\u03b8\u03b7 (sunaphcqh; see L&N 31.76)."}, {"pk": 2853796, "translation": "NET", "book": 48, "chapter": 2, "verse": 14, "text": "But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas in front of them all, \u201cIf you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force the Gentiles to live like Jews?\u201d", "comment": "tn Here \u1f00\u03bd\u03b1\u03b3\u03ba\u03ac\u03b6\u03b5\u03b9\u03c2 (anankazei\") has been translated as a conative present (see ExSyn 534).
sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211)."}, {"pk": 2853797, "translation": "NET", "book": 48, "chapter": 2, "verse": 15, "text": "We are Jews by birth and not Gentile sinners,", "comment": "tn Grk \u201cand not sinners from among the Gentiles.\u201d
tn Grk \u201cby nature.\u201d"}, {"pk": 2853798, "translation": "NET", "book": 48, "chapter": 2, "verse": 16, "text": "yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.", "comment": "tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
tn Grk \u201cyet knowing\u201d; the participle \u03b5\u1f30\u03b4\u03cc\u03c4\u03b5\u03c2 (eidotes) has been translated as a finite verb due to requirements of contemporary English style.
tn Grk \u201cno man,\u201d but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used here in a generic sense, referring to both men and women.
sn The law is a reference to the law of Moses.
tn Or \u201cfaith in Jesus Christ.\u201d A decision is difficult here. Though traditionally translated \u201cfaith in Jesus Christ,\u201d an increasing number of NT scholars are arguing that \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (pisti\" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean \u201cChrist\u2019s faith\u201d or \u201cChrist\u2019s faithfulness\u201d (cf., e.g., G. Howard, \u201cThe \u2018Faith of Christ\u2019,\u201d ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, \u201c\u03a0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6,\u201d NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, \u201cThe Pistis Christou Formulations in Paul,\u201d NovT 22 (1980): 248-63; J. D. G. Dunn, \u201cOnce More, \u03a0\u0399\u03a3\u03a4\u0399\u03a3 \u03a7\u03a1\u0399\u03a3\u03a4\u039f\u03a5,\u201d SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that \u201cthe faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.\u201d Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
tn Or \u201cby faith in Christ.\u201d See comment above on \u201cthe faithfulness of Jesus Christ.\u201d
tn Or \u201cno human being\u201d; Grk \u201cflesh.\u201d"}, {"pk": 2853799, "translation": "NET", "book": 48, "chapter": 2, "verse": 17, "text": "But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages sin? Absolutely not!", "comment": "tn Or \u201cdoes Christ serve the interests of sin?\u201d; or \u201cis Christ an agent for sin?\u201d See BDAG 230-31 s.v. \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03c2 2."}, {"pk": 2853800, "translation": "NET", "book": 48, "chapter": 2, "verse": 18, "text": "But if I build up again those things I once destroyed, I demonstrate that I am one who breaks God\u2019s law.", "comment": "tn Or \u201conce tore down.\u201d
tn Traditionally, \u201cthat I am a transgressor.\u201d"}, {"pk": 2853801, "translation": "NET", "book": 48, "chapter": 2, "verse": 19, "text": "For through the law I died to the law so that I may live to God."}, {"pk": 2853802, "translation": "NET", "book": 48, "chapter": 2, "verse": 20, "text": "I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.", "comment": "tc A number of important witnesses (\u00cc46 B D* F G) have \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (qeou kai Cristou, \u201cof God and Christ\u201d) instead of \u03c5\u1f31\u03bf\u1fe6 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (Juiou tou qeou, \u201cthe Son of God\u201d), found in the majority of mss, including several important ones (\u05d0 A C D1 \u03a8 0278 33 1739 1881 \u00cf lat sy co). The construction \u201cof God and Christ\u201d appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit \u201cGod-talk\u201d with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10\u201311, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.tn Or \u201cI live by faith in the Son of God.\u201d See note on \u201cfaithfulness of Jesus Christ\u201d in v. 16 for the rationale behind the translation \u201cthe faithfulness of the Son of God.\u201dsn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that \u201cthe faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.\u201d Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
tn Here \u03b4\u03ad (de) has been translated as \u201cSo\u201d to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
tn Both the NA27/UBS4 Greek text and the NRSV place the phrase \u201cI have been crucified with Christ\u201d at the end of v. 19, but most English translations place these words at the beginning of v. 20.
tn Grk \u201cflesh.\u201d"}, {"pk": 2853803, "translation": "NET", "book": 48, "chapter": 2, "verse": 21, "text": "I do not set aside God\u2019s grace, because if righteousness could come through the law, then Christ died for nothing!", "comment": "tn Or \u201cwithout cause,\u201d \u201cfor no purpose.\u201d
tn Or \u201cI do not declare invalid,\u201d \u201cI do not nullify.\u201d
tn Or \u201cjustification.\u201d"}, {"pk": 2853804, "translation": "NET", "book": 48, "chapter": 3, "verse": 1, "text": "You foolish Galatians! Who has cast a spell on you? Before your eyes Jesus Christ was vividly portrayed as crucified!", "comment": "tn Or \u201cdeceived\u201d; the verb \u03b2\u03b1\u03c3\u03ba\u03b1\u03af\u03bd\u03c9 (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).
tn Grk \u201cO\u201d (an interjection used both in address and emotion). In context the following section is highly charged emotionally.
tn Or \u201cpublicly placarded,\u201d \u201cset forth in a public proclamation\u201d (BDAG 867 s.v. \u03c0\u03c1\u03bf\u03b3\u03c1\u03ac\u03c6\u03c9 2)."}, {"pk": 2853805, "translation": "NET", "book": 48, "chapter": 3, "verse": 2, "text": "The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard?", "comment": "tn Grk \u201cby [the] hearing of faith.\u201d
tn Grk \u201cby [the] works of [the] law,\u201d a reference to observing the Mosaic law."}, {"pk": 2853806, "translation": "NET", "book": 48, "chapter": 3, "verse": 3, "text": "Are you so foolish? Although you began with the Spirit, are you now trying to finish by human effort?", "comment": "tn Or \u201cby the Spirit.\u201d
tn Grk \u201cHaving begun\u201d; the participle \u1f10\u03bd\u03b1\u03c1\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 (enarxamenoi) has been translated concessively.
tn The verb \u1f10\u03c0\u03b9\u03c4\u03b5\u03bb\u03b5\u1fd6\u03c3\u03b8\u03b5 (epiteleisqe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.
tn Grk \u201cin/by [the] flesh.\u201d"}, {"pk": 2853807, "translation": "NET", "book": 48, "chapter": 3, "verse": 4, "text": "Have you suffered so many things for nothing? \u2014 if indeed it was for nothing."}, {"pk": 2853808, "translation": "NET", "book": 48, "chapter": 3, "verse": 5, "text": "Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing what you heard?", "comment": "tn Or \u201cprovide.\u201d
tn Grk \u201cby [the] works of [the] law\u201d (the same phrase as in v. 2).
tn Grk \u201cby [the] hearing of faith\u201d (the same phrase as in v. 2)."}, {"pk": 2853809, "translation": "NET", "book": 48, "chapter": 3, "verse": 6, "text": "Just as Abraham believed God, and it was credited to him as righteousness,", "comment": "sn A quotation from Gen 15:6."}, {"pk": 2853810, "translation": "NET", "book": 48, "chapter": 3, "verse": 7, "text": "so then, understand that those who believe are the sons of Abraham.", "comment": "tn Grk \u201cknow.\u201d
tn The phrase \u201csons of Abraham\u201d is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. \u03c5\u1f31\u03cc\u03c2 2.c.\u03b1)."}, {"pk": 2853811, "translation": "NET", "book": 48, "chapter": 3, "verse": 8, "text": "And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, saying, \u201cAll the nations will be blessed in you.\u201d", "comment": "tn For the Greek verb \u03c0\u03c1\u03bf\u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 (proeuangelizomai) translated as \u201cproclaim the gospel ahead of time,\u201d compare L&N 33.216.
tn The same plural Greek word, \u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7 (ta eqnh), can be translated as \u201cnations\u201d or \u201cGentiles.\u201d
sn A quotation from Gen 12:3; 18:18."}, {"pk": 2853812, "translation": "NET", "book": 48, "chapter": 3, "verse": 9, "text": "So then those who believe are blessed along with Abraham the believer.", "comment": "tn Grk \u201cthose who are by faith,\u201d with the Greek expression \u201cby faith\u201d (\u1f10\u03ba \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2, ek pistew\") the same as the expression in v. 8."}, {"pk": 2853813, "translation": "NET", "book": 48, "chapter": 3, "verse": 10, "text": "For all who rely on doing the works of the law are under a curse, because it is written, \u201cCursed is everyone who does not keep on doing everything written in the book of the law.\u201d", "comment": "tn Grk \u201cFor as many as.\u201d
tn Grk \u201cCursed is everyone who does not continue in all the things written in the book of the law, to do them.\u201dsn A quotation from Deut 27:26."}, {"pk": 2853814, "translation": "NET", "book": 48, "chapter": 3, "verse": 11, "text": "Now it is clear no one is justified before God by the law, because the righteous one will live by faith.", "comment": "tn Or \u201cThe one who is righteous by faith will live\u201d (a quotation from Hab 2:4)."}, {"pk": 2853815, "translation": "NET", "book": 48, "chapter": 3, "verse": 12, "text": "But the law is not based on faith, but the one who does the works of the law will live by them.", "comment": "tn Grk \u201cis not from faith.\u201d
tn Grk \u201cwho does these things\u201d; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.
sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text."}, {"pk": 2853816, "translation": "NET", "book": 48, "chapter": 3, "verse": 13, "text": "Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, \u201cCursed is everyone who hangs on a tree\u201d)", "comment": "tn Grk \u201chaving become\u201d; the participle \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (genomenos) has been taken instrumentally.
sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (\u03b6\u03cd\u03bb\u03bf\u03bd, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution."}, {"pk": 2853817, "translation": "NET", "book": 48, "chapter": 3, "verse": 14, "text": "in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we could receive the promise of the Spirit by faith.", "comment": "tn Or \u201cso that the blessing of Abraham might come to the Gentiles in Christ Jesus.\u201d"}, {"pk": 2853818, "translation": "NET", "book": 48, "chapter": 3, "verse": 15, "text": "Brothers and sisters, I offer an example from everyday life: When a covenant has been ratified, even though it is only a human contract, no one can set it aside or add anything to it.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:11.
tn Grk \u201cI speak according to man,\u201d referring to the illustration that follows.
tn The same Greek word, \u03b4\u03b9\u03b1\u03b8\u1f75\u03ba\u03b7 (diaqhkh), can mean either \u201ccovenant\u201d or \u201cwill,\u201d but in this context the former is preferred here because Paul is discussing in vv. 16\u201318 the Abrahamic covenant.
tn Or \u201chas been put into effect.\u201d"}, {"pk": 2853819, "translation": "NET", "book": 48, "chapter": 3, "verse": 16, "text": "Now the promises were spoken to Abraham and to his descendant. Scripture does not say, \u201cand to the descendants,\u201d referring to many, but \u201cand to your descendant,\u201d referring to one, who is Christ.", "comment": "tn Grk \u201chis seed,\u201d a figurative extension of the meaning of \u03c3\u03c0\u03ad\u03c1\u03bc\u03b1 (sperma) to refer to descendants (L&N 10.29).
tn Grk \u201cIt\u201d; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb \u03bb\u03ad\u03b3\u03b5\u03b9 (legei) could also be \u201cHe\u201d (referring to God) as the one who spoke the promise to Abraham.
tn Grk \u201cto seeds.\u201d See the note on \u201cdescendant\u201d earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul\u2019s argument.
tn See the note on \u201cdescendant\u201d earlier in this verse.sn A quotation from Gen 12:7; 13:15; 17:7; 24:7."}, {"pk": 2853820, "translation": "NET", "book": 48, "chapter": 3, "verse": 17, "text": "What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise.", "comment": "tc Most mss (D F G I 0176 0278 \u00cf it sy) read \u201cratified by God in Christ\u201d whereas the omission of \u201cin Christ\u201d is the reading in \u00cc46 \u05d0 A B C P \u03a8 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the \u201cin Christ\u201d expression is somewhat atypical in the corpus Paulinum (\u03b5\u1f30\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd [ei\" Criston] rather than \u1f10\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 [en Cristw]), a fact which tempers one\u2019s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul\u2019s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists."}, {"pk": 2853821, "translation": "NET", "book": 48, "chapter": 3, "verse": 18, "text": "For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave it to Abraham through the promise.", "comment": "tn On the translation \u201cgraciously gave\u201d for \u03c7\u03b1\u03c1\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 (carizomai) see L&N 57.102."}, {"pk": 2853822, "translation": "NET", "book": 48, "chapter": 3, "verse": 19, "text": "Why then was the law given? It was added because of transgressions, until the arrival of the descendant to whom the promise had been made. It was administered through angels by an intermediary.", "comment": "tn Grk \u201cWhy then the law?\u201d
tc For \u03c0\u03c1\u03bf\u03c3\u03b5\u03c4\u03ad\u03b8\u03b7 (proseteqh) several Western mss have \u1f10\u03c4\u03ad\u03b8\u03b7 (eteqh, \u201cit was established\u201d; so D* F G it Irlat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of \u03c0\u03c1\u03ac\u03be\u03b5\u03c9\u03bd (praxewn) for \u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c3\u03b5\u03c9\u03bd (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul\u2019s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15\u201318), indicating, more than likely, its temporary nature; [2] the verb \u201cwas added\u201d in v. 19 (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c4\u03ad\u03b8\u03b7) is different from the verb in v. 15 (\u1f10\u03c0\u03b9\u03b4\u03b9\u03b1\u03c4\u03ac\u03c3\u03c3\u03b5\u03c4\u03b1\u03b9, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul\u2019s part in order not to contradict his statement in v. 15; [3] the temper of 3:1\u20134:7 is decidedly against a positive statement about the Torah\u2019s role in Heilsgeschichte.
tc \u03c0\u03b1\u03c1\u03b1\u03b4\u03cc\u03c3\u03b5\u03c9\u03bd (paradosewn; \u201ctraditions, commandments\u201d) is read by D*, while the vast majority of witnesses read \u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c3\u03b5\u03c9\u03bd (parabasewn, \u201ctransgressions\u201d). D\u2019s reading makes little sense in this context. \u03c0\u03c1\u03ac\u03be\u03b5\u03c9\u03bd (praxewn, \u201cof deeds\u201d) replaces \u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c3\u03b5\u03c9\u03bd in \u00cc46 F G it Irlat Ambst Spec. The wording is best taken as going with \u03bd\u03cc\u03bc\u03bf\u03c2 (nomo\"; \u201cWhy then the law of deeds?\u201d), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul\u2019s statement.
tn Grk \u201cthe seed.\u201d See the note on the first occurrence of the word \u201cdescendant\u201d in 3:16.
tn Or \u201cwas ordered.\u201d L&N 31.22 has \u201cwas put into effect\u201d here.
tn Many modern translations (NASB, NIV, NRSV) render this word (\u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2, mesith\"; here and in v. 20) as \u201cmediator,\u201d but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not \u201cmediate\u201d between God and Israel but was an intermediary on God\u2019s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God\u2019s representative to his people who enabled them to have a relationship, but entirely on God\u2019s terms."}, {"pk": 2853823, "translation": "NET", "book": 48, "chapter": 3, "verse": 20, "text": "Now an intermediary is not for one party alone, but God is one.", "comment": "tn The meaning of this verse is disputed. According to BDAG 634 s.v. \u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2, \u201cIt prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent attainment, without any impediment, of the purpose of the \u03b5\u1f36\u03c2 \u03b8\u03b5\u03cc\u03c2 in giving the law.\u201d See also A. Oepke, TDNT 4:598-624, esp. 618-19."}, {"pk": 2853824, "translation": "NET", "book": 48, "chapter": 3, "verse": 21, "text": "Is the law therefore opposed to the promises of God? Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law.", "comment": "tc The reading \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou, \u201cof God\u201d) is well attested in \u05d0 A C D (F G read \u03b8\u03b5\u03bf\u1fe6 without the article) \u03a8 0278 33 1739 1881 \u00cf lat sy co. However, \u00cc46 B d Ambst lack the words. \u00cc46 and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (tou Cristou, \u201cof Christ\u201d). Nevertheless, if \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul\u2019s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 over the omission. NA27 rightly places the words in brackets, indicating doubts as to their authenticity.
tn Or \u201chave been based on the law.\u201d"}, {"pk": 2853825, "translation": "NET", "book": 48, "chapter": 3, "verse": 22, "text": "But the scripture imprisoned everything and everyone under sin so that the promise could be given \u2014 because of the faithfulness of Jesus Christ \u2014 to those who believe.", "comment": "tn Or \u201cso that the promise could be given by faith in Jesus Christ to those who believe.\u201d A decision is difficult here. Though traditionally translated \u201cfaith in Jesus Christ,\u201d an increasing number of NT scholars are arguing that \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (pisti\" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean \u201cChrist\u2019s faith\u201d or \u201cChrist\u2019s faithfulness\u201d (cf., e.g., G. Howard, \u201cThe \u2018Faith of Christ\u2019,\u201d ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, \u201c\u03a0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6,\u201d NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, \u201cThe Pistis Christou Formulations in Paul,\u201d NovT 22 (1980): 248-63; J. D. G. Dunn, \u201cOnce More, \u03a0\u0399\u03a3\u03a4\u0399\u03a3 \u03a7\u03a1\u0399\u03a3\u03a4\u039f\u03a5,\u201d SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that \u201cthe faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.\u201d Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
tn Or \u201clocked up.\u201d
tn Grk \u201cimprisoned all things\u201d but \u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 (ta panta) includes people as part of the created order. Because people are the emphasis of Paul\u2019s argument ( \u201cgiven to those who believe\u201d at the end of this verse.), \u201ceverything and everyone\u201d was used here."}, {"pk": 2853826, "translation": "NET", "book": 48, "chapter": 3, "verse": 23, "text": "Now before faith came we were held in custody under the law, being kept as prisoners until the coming faith would be revealed.", "comment": "tn Or \u201cthe faithfulness [of Christ] came.\u201d
tc Instead of the present participle \u03c3\u03c5\u03b3\u03ba\u03bb\u03b5\u03b9\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (sunkleiomenoi; found in \u00cc46 \u05d0 A B D* F G P \u03a8 33 1739 al), C D1 0176 0278 \u00cf have the perfect \u03c3\u03c5\u03b3\u03ba\u03b5\u03ba\u03bb\u03b5\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03b9 (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (\u201cwe were held in custody [by/because of] being confined\u201d). The present participle of course allows for such options, but also allows for contemporaneous time (\u201cwhile being confined\u201d) and result (\u201cwith the result that we were confined\u201d). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.tn Grk \u201cbeing confined.\u201d"}, {"pk": 2853827, "translation": "NET", "book": 48, "chapter": 3, "verse": 24, "text": "Thus the law had become our guardian until Christ, so that we could be declared righteous by faith.", "comment": "tn Or \u201cdisciplinarian,\u201d \u201ccustodian,\u201d or \u201cguide.\u201d According to BDAG 748 s.v. \u03c0\u03b1\u03b9\u03b4\u03b1\u03b3\u03c9\u03b3\u03cc\u03c2, \u201cthe man, usu. a slave\u2026whose duty it was to conduct a boy or youth\u2026to and from school and to superintend his conduct gener.; he was not a \u2018teacher\u2019 (despite the present mng. of the derivative \u2018pedagogue\u2019\u2026When the young man became of age, the \u03c0. was no longer needed.\u201d L&N 36.5 gives \u201cguardian, leader, guide\u201d here.
tn Or \u201cbe justified.\u201d"}, {"pk": 2853828, "translation": "NET", "book": 48, "chapter": 3, "verse": 25, "text": "But now that faith has come, we are no longer under a guardian.", "comment": "tn See the note on the word \u201cguardian\u201d in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection."}, {"pk": 2853829, "translation": "NET", "book": 48, "chapter": 3, "verse": 26, "text": "For in Christ Jesus you are all sons of God through faith.", "comment": "tn Or \u201cFor you are all sons of God through faith in Christ Jesus.\u201d"}, {"pk": 2853830, "translation": "NET", "book": 48, "chapter": 3, "verse": 27, "text": "For all of you who were baptized into Christ have clothed yourselves with Christ.", "comment": "tn Grk \u201cFor as many of you as.\u201d"}, {"pk": 2853831, "translation": "NET", "book": 48, "chapter": 3, "verse": 28, "text": "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female \u2014 for all of you are one in Christ Jesus.", "comment": "tn Grk \u201cmale and female.\u201d
tn See the note on the word \u201cslave\u201d in 1:10."}, {"pk": 2853832, "translation": "NET", "book": 48, "chapter": 3, "verse": 29, "text": "And if you belong to Christ, then you are Abraham\u2019s descendants, heirs according to the promise.", "comment": "tn Grk \u201cseed.\u201d See the note on the first occurrence of the word \u201cdescendant\u201d in 3:16."}, {"pk": 2853833, "translation": "NET", "book": 48, "chapter": 4, "verse": 1, "text": "Now I mean that the heir, as long as he is a minor, is no different from a slave, though he is the owner of everything.", "comment": "tn Grk \u201ca small child.\u201d The Greek term \u03bd\u1f75\u03c0\u03b9\u03bf\u03c2 (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
tn Grk \u201cmaster\u201d or \u201clord\u201d (\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2, kurios)."}, {"pk": 2853834, "translation": "NET", "book": 48, "chapter": 4, "verse": 2, "text": "But he is under guardians and managers until the date set by his father.", "comment": "tn The Greek term translated \u201cguardians\u201d here is \u1f10\u03c0\u03af\u03c4\u03c1\u03bf\u03c0\u03bf\u03c2 (epitropo\"), whose semantic domain overlaps with that of \u03c0\u03b1\u03b9\u03b4\u03b1\u03b3\u03c9\u03b3\u03cc\u03c2 (paidagwgo\") according to L&N 36.5.
tn Grk \u201cthe,\u201d but the Greek article is used here as a possessive pronoun (ExSyn 215)."}, {"pk": 2853835, "translation": "NET", "book": 48, "chapter": 4, "verse": 3, "text": "So also we, when we were minors, were enslaved under the basic forces of the world.", "comment": "tn See the note on the word \u201cminor\u201d in 4:1.
tn Or \u201cbasic principles,\u201d \u201celemental things,\u201d or \u201celemental spirits.\u201d Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate."}, {"pk": 2853836, "translation": "NET", "book": 48, "chapter": 4, "verse": 4, "text": "But when the appropriate time had come, God sent out his Son, born of a woman, born under the law,", "comment": "tn Grk \u201cthe fullness of time\u201d (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69)."}, {"pk": 2853837, "translation": "NET", "book": 48, "chapter": 4, "verse": 5, "text": "to redeem those who were under the law, so that we may be adopted as sons with full rights.", "comment": "tn The Greek term \u03c5\u1f31\u03bf\u03b8\u03b5\u03c3\u03af\u03b1 (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, \u201ca legal t.t. of \u2018adoption\u2019 of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).\u201d Although some modern translations remove the filial sense completely and render the term merely \u201cadoption\u201d (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase \u201cas sons.\u201d"}, {"pk": 2853838, "translation": "NET", "book": 48, "chapter": 4, "verse": 6, "text": "And because you are sons, God sent the Spirit of his Son into our hearts, who calls \u201cAbba! Father!\u201d", "comment": "tn Grk \u201ccalling.\u201d The participle is neuter indicating that the Spirit is the one who calls.
tn The term \u201cAbba\u201d is the Greek transliteration of the Aramaic \u05d0\u05b7\u05d1\u05bc\u05b8\u05d0 (\u2019abba\u2019), literally meaning \u201cmy father\u201d but taken over simply as \u201cfather,\u201d used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. \u1f00\u03b2\u03b2\u03b1)."}, {"pk": 2853839, "translation": "NET", "book": 48, "chapter": 4, "verse": 7, "text": "So you are no longer a slave but a son, and if you are a son, then you are also an heir through God.", "comment": "tc The unusual expression \u03b4\u03b9\u1f70 \u03b8\u03b5\u03bf\u1fe6 (dia qeou, \u201cthrough God\u201d) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as \u03b4\u03b9\u1f70 \u03b8\u03b5\u03cc\u03bd (dia qeon, \u201cbecause of God\u201d; F G 1881 pc), \u03b4\u03b9\u1f70 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (dia Cristou, \u201cthrough Christ\u201d; 81 630 pc sa), \u03b4\u03b9\u1f70 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (dia Ihsou Cristou, \u201cthrough Jesus Christ\u201d; 1739c), \u03b8\u03b5\u03bf\u1fe6 \u03b4\u03b9\u1f70 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (\u201c[an heir] of God through Christ\u201d; \u05d02 C3 D [P] 0278 [6 326 1505] \u00cf ar sy), or \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03cc\u03bc\u03bf\u03c2 \u03bc\u1f72\u03bd \u03b8\u03b5\u03bf\u1fe6, \u03c3\u03c5\u03b3\u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03cc\u03bc\u03bf\u03c2 \u03b4\u1f72 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (klhronomo\" men qeou, sugklhronomo\" de Cristou, \u201can heir of God, and fellow-heir with Christ\u201d; \u03a8 pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of \u03b4\u03b9\u1f70 \u03b8\u03b5\u03bf\u1fe6 is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (\u00cc46 \u05d0* A B C* 33 1739*vid lat bo Cl).
tn Grk \u201cand if a son, then also an heir.\u201d The words \u201cyou are\u201d have been supplied twice to clarify the statement."}, {"pk": 2853840, "translation": "NET", "book": 48, "chapter": 4, "verse": 8, "text": "Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all.", "comment": "tn Grk \u201cthose that by nature\u2026\u201d with the word \u201cbeings\u201d implied. BDAG 1070 s.v. \u03c6\u03cd\u03c3\u03b9\u03c2 2 sees this as referring to pagan worship: \u201cPolytheists worship\u2026beings that are by nature no gods at all Gal 4:8.\u201d"}, {"pk": 2853841, "translation": "NET", "book": 48, "chapter": 4, "verse": 9, "text": "But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again?", "comment": "tn Or \u201cuseless.\u201d See L&N 65.16.
tn See the note on the phrase \u201cbasic forces\u201d in 4:3.
tn Grk \u201cbasic forces, to which you want to be enslaved\u2026\u201d Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence."}, {"pk": 2853842, "translation": "NET", "book": 48, "chapter": 4, "verse": 10, "text": "You are observing religious days and months and seasons and years.", "comment": "tn The adjective \u201creligious\u201d has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV \u201cspecial days\u201d). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days."}, {"pk": 2853843, "translation": "NET", "book": 48, "chapter": 4, "verse": 11, "text": "I fear for you that my work for you may have been in vain."}, {"pk": 2853844, "translation": "NET", "book": 48, "chapter": 4, "verse": 12, "text": "I beg you, brothers and sisters, become like me, because I have become like you. You have done me no wrong!", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:11."}, {"pk": 2853845, "translation": "NET", "book": 48, "chapter": 4, "verse": 13, "text": "But you know it was because of a physical illness that I first proclaimed the gospel to you,"}, {"pk": 2853846, "translation": "NET", "book": 48, "chapter": 4, "verse": 14, "text": "and though my physical condition put you to the test, you did not despise or reject me. Instead, you welcomed me as though I were an angel of God, as though I were Christ Jesus himself!", "comment": "tn Grk \u201cyour trial in my flesh you did not despise or reject.\u201d
tn Or \u201cthe angel of God.\u201d Linguistically, \u201cangel of God\u201d is the same in both testaments (and thus, he is either \u201can angel of God\u201d or \u201cthe angel of God\u201d in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, \u201cAngels,\u201d DJG, 9; W. G. MacDonald argues for \u201can angel\u201d in both testaments: \u201cChristology and \u2018The Angel of the Lord\u2019,\u201d Current Issues in Biblical and Patristic Interpretation, 324-35.
tn Grk \u201cas an angel of God\u2026as Christ Jesus.\u201d This could be understood to mean either \u201cyou welcomed me like an angel of God would,\u201d or \u201cyou welcomed me as though I were an angel of God.\u201d In context only the second is accurate, so the translation has been phrased to indicate this."}, {"pk": 2853847, "translation": "NET", "book": 48, "chapter": 4, "verse": 15, "text": "Where then is your sense of happiness now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me!", "comment": "tn Or \u201cblessedness.\u201d"}, {"pk": 2853848, "translation": "NET", "book": 48, "chapter": 4, "verse": 16, "text": "So then, have I become your enemy by telling you the truth?", "comment": "tn Or \u201chave I become your enemy because I am telling you the truth?\u201d The participle \u1f00\u03bb\u03b7\u03b8\u03b5\u03cd\u03c9\u03bd (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation)."}, {"pk": 2853849, "translation": "NET", "book": 48, "chapter": 4, "verse": 17, "text": "They court you eagerly, but for no good purpose; they want to exclude you, so that you would seek them eagerly.", "comment": "tn Or \u201cso that you would be zealous.\u201d
tn Or \u201cThey are zealous for you.\u201d
tn Or \u201cbut not commendably\u201d (BDAG 505 s.v. \u03ba\u03b1\u03bb\u1ff6\u03c2 2)."}, {"pk": 2853850, "translation": "NET", "book": 48, "chapter": 4, "verse": 18, "text": "However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you.", "comment": "tn Or \u201ccommendable.\u201d
tn Or \u201cto be zealous.\u201d
tn Grk \u201cBut it is always good to be zealous in good.\u201d"}, {"pk": 2853851, "translation": "NET", "book": 48, "chapter": 4, "verse": 19, "text": "My children \u2014 I am again undergoing birth pains until Christ is formed in you!", "comment": "tn Grk \u201cMy children, for whom I am again undergoing birth pains until Christ is formed in you.\u201d The relative clauses in English do not pick up the emotional force of Paul\u2019s language here (note \u201ctone of voice\u201d in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul\u2019s plea.sn That is, until Christ\u2019s nature or character is formed in them (see L&N 58.4)."}, {"pk": 2853852, "translation": "NET", "book": 48, "chapter": 4, "verse": 20, "text": "I wish I could be with you now and change my tone of voice, because I am perplexed about you.", "comment": "tn Grk \u201cvoice\u201d or \u201ctone.\u201d The contemporary English expression \u201ctone of voice\u201d is a good approximation to the meaning here."}, {"pk": 2853853, "translation": "NET", "book": 48, "chapter": 4, "verse": 21, "text": "Tell me, you who want to be under the law, do you not understand the law?", "comment": "tn Or \u201cwill you not hear what the law says?\u201d The Greek verb \u1f00\u03ba\u03bf\u03cd\u03c9 (akouw) means \u201chear, listen to,\u201d but by figurative extension it can also mean \u201cobey.\u201d It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here."}, {"pk": 2853854, "translation": "NET", "book": 48, "chapter": 4, "verse": 22, "text": "For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.", "comment": "tn Paul\u2019s use of the Greek article here and before the phrase \u201cfree woman\u201d presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called \u201cwell-known (\u2018celebrity\u2019 or \u2018familiar\u2019) article\u201d by ExSyn 225."}, {"pk": 2853855, "translation": "NET", "book": 48, "chapter": 4, "verse": 23, "text": "But one, the son by the slave woman, was born by natural descent, while the other, the son by the free woman, was born through the promise.", "comment": "tn Grk \u201cborn according to the flesh\u201d; BDAG 916 s.v. \u03c3\u03ac\u03c1\u03be 4 has \u201cOf natural descent \u03c4\u1f70 \u03c4\u03ad\u03ba\u03bd\u03b1 \u03c4\u1fc6\u03c2 \u03c3\u03b1\u03c1\u03ba\u03cc\u03c2 children by natural descent Ro 9:8 (opp. \u03c4\u1f70 \u03c4\u03ad\u03ba\u03bd\u03b1 \u03c4\u1fc6\u03c2 \u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1\u03c2). \u1f41 \u03bc\u1f72\u03bd \u1f10\u03ba \u03c4\u1fc6\u03c2 \u03c0\u03b1\u03b9\u03b4\u03af\u03c3\u03ba\u03b7\u03c2 \u03ba\u03b1\u03c4\u1f70 \u03c3\u03ac\u03c1\u03ba\u03b1 \u03b3\u03b5\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03b1\u03b9 Gal 4:23; cp. vs. 29.\u201d"}, {"pk": 2853856, "translation": "NET", "book": 48, "chapter": 4, "verse": 24, "text": "These things may be treated as an allegory, for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.", "comment": "tn Grk \u201cwhich things are spoken about allegorically.\u201d Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account."}, {"pk": 2853857, "translation": "NET", "book": 48, "chapter": 4, "verse": 25, "text": "Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children."}, {"pk": 2853858, "translation": "NET", "book": 48, "chapter": 4, "verse": 26, "text": "But the Jerusalem above is free, and she is our mother.", "comment": "sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul\u2019s argument is very condensed at this point."}, {"pk": 2853859, "translation": "NET", "book": 48, "chapter": 4, "verse": 27, "text": "For it is written: \u201cRejoice, O barren woman who does not bear children; break forth and shout, you who have no birth pains, because the children of the desolate woman are more numerous than those of the woman who has a husband.\u201d", "comment": "tn The direct object \u201cchildren\u201d is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.
tn Grk \u201cbecause more are the children of the barren one than of the one having a husband.\u201dsn A quotation from Isa 54:1."}, {"pk": 2853860, "translation": "NET", "book": 48, "chapter": 4, "verse": 28, "text": "But you, brothers and sisters, are children of the promise like Isaac.", "comment": "tc Most mss (\u05d0 A C D2 \u03a8 062 \u00cf lat sy bo) read \u201cwe\u201d here, while \u201cyou\u201d is found in \u00cc46 B D* F G 0261vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:11."}, {"pk": 2853861, "translation": "NET", "book": 48, "chapter": 4, "verse": 29, "text": "But just as at that time the one born by natural descent persecuted the one born according to the Spirit, so it is now.", "comment": "tn Or \u201cthe one born by the Spirit\u2019s [power].\u201d
tn Grk \u201caccording to the flesh\u201d; see the note on the phrase \u201cby natural descent\u201d in 4:23."}, {"pk": 2853862, "translation": "NET", "book": 48, "chapter": 4, "verse": 30, "text": "But what does the scripture say? \u201cThrow out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son\u201d of the free woman.", "comment": "sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10."}, {"pk": 2853863, "translation": "NET", "book": 48, "chapter": 4, "verse": 31, "text": "Therefore, brothers and sisters, we are not children of the slave woman but of the free woman.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:11."}, {"pk": 2853864, "translation": "NET", "book": 48, "chapter": 5, "verse": 1, "text": "For freedom Christ has set us free. Stand firm, then, and do not be subject again to the yoke of slavery.", "comment": "tn Translating the dative as \u201cFor freedom\u201d shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (\u201cwith [or by] freedom\u201d), referring to the freedom mentioned in 4:31 and implied throughout the letter.
sn Here the yoke figuratively represents the burdensome nature of slavery."}, {"pk": 2853865, "translation": "NET", "book": 48, "chapter": 5, "verse": 2, "text": "Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!"}, {"pk": 2853866, "translation": "NET", "book": 48, "chapter": 5, "verse": 3, "text": "And I testify again to every man who lets himself be circumcised that he is obligated to obey the whole law.", "comment": "tn Or \u201ckeep\u201d; or \u201ccarry out\u201d; Grk \u201cdo.\u201d"}, {"pk": 2853867, "translation": "NET", "book": 48, "chapter": 5, "verse": 4, "text": "You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!", "comment": "tn Or \u201ctrying to be justified.\u201d The verb \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u1fe6\u03c3\u03b8\u03b5 (dikaiousqe) has been translated as a conative present (see ExSyn 534).
tn Or \u201cestranged\u201d; BDAG 526 s.v. \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03ad\u03c9 4 states, \u201cOf those who aspire to righteousness through the law \u03ba. \u1f00\u03c0\u1f78 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 be estranged from Christ Gal 5:4.\u201d"}, {"pk": 2853868, "translation": "NET", "book": 48, "chapter": 5, "verse": 5, "text": "For through the Spirit, by faith, we wait expectantly for the hope of righteousness."}, {"pk": 2853869, "translation": "NET", "book": 48, "chapter": 5, "verse": 6, "text": "For in Christ Jesus neither circumcision nor uncircumcision carries any weight \u2014 the only thing that matters is faith working through love.", "comment": "tn Grk \u201cbut faith working through love.\u201d"}, {"pk": 2853870, "translation": "NET", "book": 48, "chapter": 5, "verse": 7, "text": "You were running well; who prevented you from obeying the truth?", "comment": "tn Or \u201cfollowing.\u201d BDAG 792 s.v. \u03c0\u03b5\u03af\u03b8\u03c9 3.b states, \u201cobey, follow w. dat. of the pers. or thing\u2026Gal 3:1 v.l.; 5:7.\u201d"}, {"pk": 2853871, "translation": "NET", "book": 48, "chapter": 5, "verse": 8, "text": "This persuasion does not come from the one who calls you!", "comment": "tn Grk \u201cThe persuasion,\u201d referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated \u201cobey\u201d (\u03c0\u03b5\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9, peiqesqai) in v. 7 and \u201cpersuasion\u201d (\u03c0\u03b5\u03b9\u03c3\u03bc\u03bf\u03bd\u1f75, peismonh) in v. 8 come from the same root in Greek."}, {"pk": 2853872, "translation": "NET", "book": 48, "chapter": 5, "verse": 9, "text": "A little yeast makes the whole batch of dough rise!", "comment": "tn Grk \u201cA little leaven leavens the whole lump.\u201d"}, {"pk": 2853873, "translation": "NET", "book": 48, "chapter": 5, "verse": 10, "text": "I am confident in the Lord that you will accept no other view. But the one who is confusing you will pay the penalty, whoever he may be.", "comment": "tn Or \u201cis stirring you up\u201d; Grk \u201cis troubling you.\u201d In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.
tn The verb translated \u201cI am confident\u201d (\u03c0\u03ad\u03c0\u03bf\u03b9\u03b8\u03b1, pepoiqa) comes from the same root in Greek as the words translated \u201cobey\u201d (\u03c0\u03b5\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9, peiqesqai) in v. 7 and \u201cpersuasion\u201d (\u03c0\u03b5\u03b9\u03c3\u03bc\u03bf\u03bd\u1f75, peismonh) in v. 8.
tn Grk \u201cthat you will think nothing otherwise.\u201d
tn Or \u201cwill suffer condemnation\u201d (L&N 90.80); Grk \u201cwill bear his judgment.\u201d The translation \u201cmust pay the penalty\u201d is given as an explanatory gloss on the phrase by BDAG 171 s.v. \u03b2\u03b1\u03c3\u03c4\u03ac\u03b6\u03c9 2.b.\u03b2."}, {"pk": 2853874, "translation": "NET", "book": 48, "chapter": 5, "verse": 11, "text": "Now, brothers and sisters, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been removed.", "comment": "sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:11.
sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
tn Or \u201cnullified.\u201d"}, {"pk": 2853875, "translation": "NET", "book": 48, "chapter": 5, "verse": 12, "text": "I wish those agitators would go so far as to castrate themselves!", "comment": "tn Or \u201cmake eunuchs of themselves\u201d; Grk \u201ccut themselves off.\u201d This statement is rhetorical hyperbole on Paul\u2019s part. It does strongly suggest, however, that Paul\u2019s adversaries in this case (\u201cthose agitators\u201d) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative \u201cseparate themselves\u201d (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul\u2019s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul\u2019s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. St\u00e4hlin, TDNT 3:853-55.
tn Grk \u201cthe ones who are upsetting you.\u201d The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.
tn Grk \u201cwould even.\u201d"}, {"pk": 2853876, "translation": "NET", "book": 48, "chapter": 5, "verse": 13, "text": "For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:11.
tn It is possible that the verb \u03b4\u03bf\u03c5\u03bb\u03b5\u03cd\u03b5\u03c4\u03b5 (douleuete) should be translated \u201cserve one another in a humble manner\u201d here, referring to the way in which slaves serve their masters (see L&N 35.27).
tn Grk \u201cas an opportunity for the flesh\u201d; BDAG 915 s.v. \u03c3\u03ac\u03c1\u03be 2.c.\u03b1 states: \u201cIn Paul\u2019s thought esp., all parts of the body constitute a totality known as \u03c3. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the \u03c3\u03ac\u03c1\u03be\u2026Gal 5:13, 24;\u2026Opp. \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1\u2026Gal 3:3; 5:16, 17ab; 6:8ab.\u201d"}, {"pk": 2853877, "translation": "NET", "book": 48, "chapter": 5, "verse": 14, "text": "For the whole law can be summed up in a single commandment, namely, \u201cYou must love your neighbor as yourself.\u201d", "comment": "tn Or \u201ccan be fulfilled in one commandment.\u201d
sn A quotation from Lev 19:18."}, {"pk": 2853878, "translation": "NET", "book": 48, "chapter": 5, "verse": 15, "text": "However, if you continually bite and devour one another, beware that you are not consumed by one another.", "comment": "tn Or \u201cdestroyed.\u201d
tn That is, \u201cif you are harming and exploiting one another.\u201d Paul\u2019s metaphors are retained in most modern translations, but it is possible to see the meanings of \u03b4\u03ac\u03ba\u03bd\u03c9 and \u03ba\u03b1\u03c4\u03b5\u03c3\u03b8\u03af\u03c9 (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (\u201ccontinually\u2026\u201d)."}, {"pk": 2853879, "translation": "NET", "book": 48, "chapter": 5, "verse": 16, "text": "But I say, live by the Spirit and you will not carry out the desires of the flesh.", "comment": "tn On the term \u201cflesh\u201d (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.
tn Grk \u201cwalk\u201d (a common NT idiom for how one conducts one\u2019s life or how one behaves)."}, {"pk": 2853880, "translation": "NET", "book": 48, "chapter": 5, "verse": 17, "text": "For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.", "comment": "tn Or \u201care hostile toward\u201d (L&N 39.1).
tn The words \u201chas desires\u201d do not occur in the Greek text a second time, but are repeated in the translation for clarity."}, {"pk": 2853881, "translation": "NET", "book": 48, "chapter": 5, "verse": 18, "text": "But if you are led by the Spirit, you are not under the law."}, {"pk": 2853882, "translation": "NET", "book": 48, "chapter": 5, "verse": 19, "text": "Now the works of the flesh are obvious: sexual immorality, impurity, depravity,", "comment": "tn Or \u201cclear,\u201d \u201cevident.\u201d
tn See the note on the word \u201cflesh\u201d in Gal 5:13."}, {"pk": 2853883, "translation": "NET", "book": 48, "chapter": 5, "verse": 20, "text": "idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions,", "comment": "tn Or \u201cdiscord\u201d (L&N 39.22).
tn Or \u201cwitchcraft.\u201d
tn Or \u201cenmities,\u201d \u201c[acts of] hatred.\u201d
tn Or \u201cdiscord(s)\u201d (L&N 39.13)."}, {"pk": 2853884, "translation": "NET", "book": 48, "chapter": 5, "verse": 21, "text": "envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!", "comment": "tc \u2021 \u03c6\u03cc\u03bd\u03bf\u03b9 (fonoi, \u201cmurders\u201d) is absent in such important mss as \u00cc46 \u05d0 B 33 81 323 945 pc sa, while the majority of mss (A C D F G \u03a8 0122 0278 1739 1881 \u00cf lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (\u03c6\u03b8\u03cc\u03bd\u03bf\u03b9 \u03c6\u03cc\u03bd\u03bf\u03b9, fqonoi fonoi).
tn This term is plural in Greek (as is \u201cmurder\u201d and \u201ccarousing\u201d), but for clarity these abstract nouns have been translated as singular.
tn Or \u201crevelings,\u201d \u201corgies\u201d (L&N 88.287)."}, {"pk": 2853885, "translation": "NET", "book": 48, "chapter": 5, "verse": 22, "text": "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,", "comment": "tn Or \u201creliability\u201d; see BDAG 818 s.v. \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 1.a.
tn That is, the fruit the Spirit produces.
sn Another way to punctuate this is \u201clove\u201d followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following \u201clove\u201d as defining love."}, {"pk": 2853886, "translation": "NET", "book": 48, "chapter": 5, "verse": 23, "text": "gentleness, and self-control. Against such things there is no law.", "comment": "tn \u201cAnd\u201d is supplied here as a matter of English style, which normally inserts \u201cand\u201d between the last two elements of a list or series."}, {"pk": 2853887, "translation": "NET", "book": 48, "chapter": 5, "verse": 24, "text": "Now those who belong to Christ have crucified the flesh with its passions and desires.", "comment": "tn The Greek term \u03c0\u03b1\u03b8\u1f75\u03bc\u03b1\u03c3\u03b9\u03bd (paqhmasin, translated \u201cpassions\u201d) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
tc \u2021 Some mss (\u05d0 A B C P \u03a8 01221 0278 33 1175 1739 pc co) read \u201cChrist Jesus\u201d here, while many significant ones (\u00cc46 D F G 0122*,2 latt sy), as well as the Byzantine text, lack \u201cJesus.\u201d The Byzantine text is especially not prone to omit the name \u201cJesus\u201d; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, \u201cA Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels\u201d [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of \u00cc46 with the Western and Byzantine texttypes, the shorter reading is preferred. NA27 includes the word in brackets, indicating doubts as to its authenticity.
tn See the note on the word \u201cflesh\u201d in Gal 5:13."}, {"pk": 2853888, "translation": "NET", "book": 48, "chapter": 5, "verse": 25, "text": "If we live by the Spirit, let us also behave in accordance with the Spirit.", "comment": "tn Or \u201clet us also follow,\u201d \u201clet us also walk by.\u201d"}, {"pk": 2853889, "translation": "NET", "book": 48, "chapter": 5, "verse": 26, "text": "Let us not become conceited, provoking one another, being jealous of one another.", "comment": "tn Or \u201cirritating.\u201d BDAG 871 s.v. \u03c0\u03c1\u03bf\u03ba\u03b1\u03bb\u03ad\u03c9 has \u201cprovoke, challenge \u03c4\u03b9\u03bd\u03ac someone.\u201d
tn Or \u201cfalsely proud.\u201d
tn Or \u201canother, envying one another.\u201d"}, {"pk": 2853890, "translation": "NET", "book": 48, "chapter": 6, "verse": 1, "text": "Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.", "comment": "tn Or \u201cwith a gentle spirit\u201d or \u201cgently.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:11.
tn Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense, referring to both men and women.
tn Or \u201csome transgression\u201d (L&N 88.297).
sn Who are spiritual refers to people who are controlled and directed by God\u2019s Spirit.
tn Grk \u201ctaking careful notice.\u201d"}, {"pk": 2853891, "translation": "NET", "book": 48, "chapter": 6, "verse": 2, "text": "Carry one another\u2019s burdens, and in this way you will fulfill the law of Christ."}, {"pk": 2853892, "translation": "NET", "book": 48, "chapter": 6, "verse": 3, "text": "For if anyone thinks he is something when he is nothing, he deceives himself."}, {"pk": 2853893, "translation": "NET", "book": 48, "chapter": 6, "verse": 4, "text": "Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else.", "comment": "tn Grk \u201che will have a reason for boasting.\u201d
tn Or \u201cdetermine the genuineness of.\u201d
tn Or \u201cand not in regard to.\u201d The idea of comparison is implied in the context."}, {"pk": 2853894, "translation": "NET", "book": 48, "chapter": 6, "verse": 5, "text": "For each one will carry his own load.", "comment": "tn Or perhaps, \u201ceach one must carry.\u201d A number of modern translations treat \u03b2\u03b1\u03c3\u03c4\u03ac\u03c3\u03b5\u03b9 (bastasei) as an imperatival future."}, {"pk": 2853895, "translation": "NET", "book": 48, "chapter": 6, "verse": 6, "text": "Now the one who receives instruction in the word must share all good things with the one who teaches it.", "comment": "tn Or \u201cinstructs,\u201d \u201cimparts.\u201d"}, {"pk": 2853896, "translation": "NET", "book": 48, "chapter": 6, "verse": 7, "text": "Do not be deceived. God will not be made a fool. For a person will reap what he sows,", "comment": "tn Or \u201cis not mocked,\u201d \u201cwill not be ridiculed\u201d (L&N 33.409). BDAG 660 s.v. \u03bc\u03c5\u03ba\u03c4\u03b7\u03c1\u03af\u03b6\u03c9 has \u201cof God \u03bf\u1f50 \u03bc. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.\u201d
tn Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense, referring to both men and women."}, {"pk": 2853897, "translation": "NET", "book": 48, "chapter": 6, "verse": 8, "text": "because the person who sows to his own flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.", "comment": "tn See the note on the previous occurrence of the word \u201cflesh\u201d in this verse.
tn BDAG 915 s.v. \u03c3\u03ac\u03c1\u03be 2.c.\u03b1 states: \u201cIn Paul\u2019s thought esp., all parts of the body constitute a totality known as \u03c3. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the \u03c3\u03ac\u03c1\u03be\u2026Gal 5:13, 24;\u2026Opp. \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1\u2026Gal 3:3; 5:16, 17ab; 6:8ab.\u201d
tn Or \u201cdestruction.\u201d"}, {"pk": 2853898, "translation": "NET", "book": 48, "chapter": 6, "verse": 9, "text": "So we must not grow weary in doing good, for in due time we will reap, if we do not give up.", "comment": "tn Or \u201cnot become discouraged,\u201d \u201cnot lose heart\u201d (L&N 25.288).
tn Or \u201cif we do not become extremely weary,\u201d \u201cif we do not give out,\u201d \u201cif we do not faint from exhaustion\u201d (L&N 23.79)."}, {"pk": 2853899, "translation": "NET", "book": 48, "chapter": 6, "verse": 10, "text": "So then, whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.", "comment": "tn There is a double connective here that cannot be easily preserved in English: \u201cconsequently therefore,\u201d emphasizing the conclusion of what Paul has been arguing.
tn Grk \u201cto those who are members of the family of [the] faith.\u201d"}, {"pk": 2853900, "translation": "NET", "book": 48, "chapter": 6, "verse": 11, "text": "See what big letters I make as I write to you with my own hand!"}, {"pk": 2853901, "translation": "NET", "book": 48, "chapter": 6, "verse": 12, "text": "Those who want to make a good showing in external matters are trying to force you to be circumcised. They do so only to avoid being persecuted for the cross of Christ.", "comment": "tn Grk \u201cto be circumcised, only.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started with the words \u201cThey do so,\u201d which were supplied to make a complete English sentence.
tn Grk \u201cin the flesh.\u201d L&N 88.236 translates the phrase \u201cthose who force you to be circumcised are those who wish to make a good showing in external matters.\u201d
tc \u2021 Grk \u201cso that they will not be persecuted.\u201d The indicative after \u1f35\u03bd\u03b1 \u03bc\u1f75 (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative \u03b4\u03b9\u1f7d\u03ba\u03bf\u03bd\u03c4\u03b1\u03b9 (diwkontai; \u00cc46 A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive \u03b4\u03b9\u1f7d\u03ba\u03c9\u03bd\u03c4\u03b1\u03b9 (diwkwntai; \u05d0 B D \u03a8 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original."}, {"pk": 2853902, "translation": "NET", "book": 48, "chapter": 6, "verse": 13, "text": "For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh.", "comment": "tn Or \u201cboast about you in external matters,\u201d \u201cin the outward rite\u201d (cf. v. 12)."}, {"pk": 2853903, "translation": "NET", "book": 48, "chapter": 6, "verse": 14, "text": "But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.", "comment": "tn Or perhaps, \u201cthrough whom,\u201d referring to the Lord Jesus Christ rather than the cross."}, {"pk": 2853904, "translation": "NET", "book": 48, "chapter": 6, "verse": 15, "text": "For neither circumcision nor uncircumcision counts for anything; the only thing that matters is a new creation!", "comment": "tn Grk \u201cis.\u201d
tc The phrase \u201cin Christ Jesus\u201d is found after \u201cFor\u201d in some mss (\u05d0 A C D F G 0278 1881 \u00cf lat bo), but lacking in \u00cc46 B \u03a8 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.
tn Grk \u201cbut a new creation\u201d; the words \u201cthe only thing that matters\u201d have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6)."}, {"pk": 2853905, "translation": "NET", "book": 48, "chapter": 6, "verse": 16, "text": "And all who will behave in accordance with this rule, peace and mercy be on them, and on the Israel of God.", "comment": "tn The word \u201cand\u201d (\u03ba\u03b1\u03af) can be interpreted in two ways: (1) It could be rendered as \u201calso\u201d which would indicate that two distinct groups are in view, namely \u201call who will behave in accordance with this rule\u201d and \u201cthe Israel of God.\u201d Or (2) it could be rendered \u201ceven,\u201d which would indicate that \u201call who behave in accordance with this rule\u201d are \u201cthe Israel of God.\u201d In other words, in this latter view, \u201ceven\u201d = \u201cthat is.\u201d
tn The same Greek verb, \u03c3\u03c4\u03bf\u03b9\u03c7\u03ad\u03c9 (stoicew), occurs in Gal 5:25."}, {"pk": 2853906, "translation": "NET", "book": 48, "chapter": 6, "verse": 17, "text": "From now on let no one cause me trouble, for I bear the marks of Jesus on my body.", "comment": "tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term \u03c3\u03c4\u03af\u03b3\u03bc\u03b1 (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84)."}, {"pk": 2853907, "translation": "NET", "book": 48, "chapter": 6, "verse": 18, "text": "The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.", "comment": "tn Or \u201cis.\u201d No verb is stated, but a wish (\u201cbe\u201d) rather than a declarative statement (\u201cis\u201d) is most likely in a concluding greeting such as this.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:11."}, {"pk": 2853908, "translation": "NET", "book": 49, "chapter": 1, "verse": 1, "text": "From Paul, an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], the faithful in Christ Jesus.", "comment": "tc The earliest and most important mss omit \u201cin Ephesus\u201d (\u00cc46 \u05d0* B* 6 1739 [McionT,E]), yet the opening line of this epistle makes little sense without the phrase (\u201cto the saints who are and are faithful\u2026\u201d? or perhaps \u201cto the saints who are also faithful,\u201d though with this sense the \u03bf\u1f56\u03c3\u03b9\u03bd [ousin] is redundant and the \u03ba\u03b1\u03af [kai] is treated somewhat unnaturally). What is interesting is Marcion\u2019s canon list which speaks of the letter to the Laodiceans among Paul\u2019s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O\u2019Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus\u2019 instructions may well have been for each church to \u201cfill in the blank\u201d on the address line. The church at Ephesus would have certainly made the most copies, being Paul\u2019s home base for nearly three years. Hence, most of the surviving copies have \u201cin Ephesus\u201d in v. 1 (so \u05d02 A B2 D F G \u03a8 0278 33 1881 \u00cf latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion\u2019s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) \u201cin Ephesus\u201d in most mss; (2) Laodicea in Marcion\u2019s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses\u2019 reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is \u201cin Ephesus\u201d original? Yes and no. Some address belongs there; \u1f10\u03bd \u1fbf\u0395\u03c6\u03ad\u03c3\u1ff3 (en Efesw) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA27 also lists the words in brackets, indicating doubt as to their authenticity.map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn Grk \u201cand faithful.\u201d The construction in Greek (as well as Paul\u2019s style [and even if this letter is not by Paul it follows the general style of Paul\u2019s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the \u03ba\u03b1\u03af (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282."}, {"pk": 2853909, "translation": "NET", "book": 49, "chapter": 1, "verse": 2, "text": "Grace and peace to you from God our Father and the Lord Jesus Christ!", "comment": "tn Grk \u201cGrace to you and peace.\u201d"}, {"pk": 2853910, "translation": "NET", "book": 49, "chapter": 1, "verse": 3, "text": "Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.", "comment": "sn Eph 1:3\u201314 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints\u2019 spiritual blessings (v. 3), the first section (vv. 4\u20136) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7\u201312) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13\u201314) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.
tn Or \u201cenriched,\u201d \u201cconferred blessing.\u201d
tn There is no verb in the Greek text; either the optative (\u201cbe\u201d) or the indicative (\u201cis\u201d) can be supplied. The meaning of the term \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03c4\u03cc\u03c2 (euloghtos), the author\u2019s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03c4\u03cc\u03c2 as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning \u201cblessed\u201d would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God\u2019s character. The meaning \u201cpraised\u201d would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer\u2019s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3\u201314 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3."}, {"pk": 2853911, "translation": "NET", "book": 49, "chapter": 1, "verse": 4, "text": "For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love.", "comment": "tn The prepositional phrase \u1f10\u03bd \u1f00\u03b3\u03ac\u03c0\u1fc3 (en agaph, \u201cin love\u201d) may modify one of three words or phrases: (1) \u201cchose,\u201d (2) \u201choly and unblemished,\u201d both in v. 4, or (3) \u201cby predestining\u201d in v. 5. If it modifies \u201cchose,\u201d it refers to God\u2019s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies \u201choly and unblemished,\u201d it specifies that our holiness cannot be divorced from love. This view is in keeping with the author\u2019s use of \u1f00\u03b3\u03ac\u03c0\u03b7 to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies \u201cby predestining\u201d (v. 5), again the motivation of God\u2019s choice is love. This would fit the focus of the passage on God\u2019s gracious actions toward believers, but it could be considered slightly redundant in that God\u2019s predestination itself proves his love.
tn Grk \u201cjust as.\u201d Eph 1:3\u201314 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. \u03ba\u03b1\u03b8\u1f7d\u03c2 3).
tn Grk \u201cin him.\u201d
sn The Greek word translated unblemished (\u1f00\u03bc\u1f7d\u03bc\u03bf\u03c5\u03c2, amwmous) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).
tn Grk \u201cbefore him.\u201d"}, {"pk": 2853912, "translation": "NET", "book": 49, "chapter": 1, "verse": 5, "text": "He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will \u2014", "comment": "tn Or \u201cgood pleasure.\u201d
tn Grk \u201cby predestining.\u201d Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (\u201cchose\u201d). sn By predestining. The aorist participle may be translated either causally (\u201cbecause he predestined,\u201d \u201chaving predestined\u201d) or instrumentally (\u201cby predestining\u201d). A causal nuance would suggest that God\u2019s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God\u2019s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).
tn Grk \u201cto himself\u201d after \u201cthrough Jesus Christ.\u201d
tn The Greek term \u03c5\u1f31\u03bf\u03b8\u03b5\u03c3\u03af\u03b1 (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, \u201ca legal t.t. of \u2018adoption\u2019 of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).\u201d Although some modern translations remove the filial sense completely and render the term merely \u201cadoption\u201d (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase \u201cas\u2026sons.\u201dsn Adoption as his sons is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as sons of God. The adoption is both a future reality, and in some sense, already true. To be adopted as a son means to have the full rights of an heir. Thus, although in the ancient world, only boys could be adopted as sons, in God\u2019s family all children \u2013 both male and female \u2013 are adopted."}, {"pk": 2853913, "translation": "NET", "book": 49, "chapter": 1, "verse": 6, "text": "to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.", "comment": "tn Or \u201cto the praise of his glorious grace.\u201d Many translations translate \u03b4\u03cc\u03be\u03b7\u03c2 \u03c4\u1fc6\u03c2 \u03c7\u03ac\u03c1\u03b9\u03c4\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 (doxh\" th\" carito\" autou, literally \u201cof the glory of his grace\u201d) with \u03c4\u1fc6\u03c2 \u03c7\u03ac\u03c1\u03b9\u03c4\u03bf\u03c2 as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
tn Grk \u201cthe beloved.\u201d The term \u1f20\u03b3\u03b1\u03c0\u03b7\u03bc\u03ad\u03bd\u1ff3 (hgaphmenw) means \u201cbeloved,\u201d but often bears connotations of \u201conly beloved\u201d in an exclusive sense. \u201cHis dearly loved Son\u201d picks up this connotation.sn God\u2019s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son."}, {"pk": 2853914, "translation": "NET", "book": 49, "chapter": 1, "verse": 7, "text": "In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace", "comment": "sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers\u2019 redemption, which is the sacrificial death of Christ on the cross.
tn Grk \u201cin whom\u201d (the relative clause of v. 7 is subordinate to v. 6). The \u201chim\u201d refers to Christ."}, {"pk": 2853915, "translation": "NET", "book": 49, "chapter": 1, "verse": 8, "text": "that he lavished on us in all wisdom and insight."}, {"pk": 2853916, "translation": "NET", "book": 49, "chapter": 1, "verse": 9, "text": "He did this when he revealed to us the secret of his will, according to his good pleasure that he set forth in Christ,", "comment": "tn Or \u201cmystery.\u201d In the NT \u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd (musthrion) refers to a divine secret previously undisclosed.
tn Or \u201cpurposed,\u201d \u201cpublicly displayed.\u201d Cf. Rom 3:25.
tn Grk \u201cin him\u201d; the referent (Christ) has been specified in the translation for the sake of clarity.sn In Christ. KJV has \u201cin himself\u201d as though the antecedent were God the Father. Although possible, the notion of the verb set forth (Greek \u03c0\u03c1\u03bf\u03c4\u03af\u03b8\u03b7\u03bc\u03b9, protiqhmi) implies a plan that is carried out in history (cf. Rom 1:13; 3:25) and thus more likely refers to Christ.
tn Or \u201cHe did this by revealing\u201d; Grk \u201cmaking known, revealing.\u201d Verse 9 begins with a participle dependent on \u201clavished\u201d in v. 8; the adverbial participle could be understood as temporal (\u201cwhen he revealed\u201d), which would be contemporaneous to the action of the finite verb \u201clavished,\u201d or as means (\u201cby revealing\u201d). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct."}, {"pk": 2853917, "translation": "NET", "book": 49, "chapter": 1, "verse": 10, "text": "toward the administration of the fullness of the times, to head up all things in Christ \u2014 the things in heaven and the things on earth.", "comment": "tn Grk \u201cthe heavens.\u201d
sn And the things on earth. Verse 10 ends with \u201cin him.\u201d The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (\u201cin whom\u201d) \u2013 again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an \u201capostolic disease.\u201d
tn The precise meaning of the infinitive \u1f00\u03bd\u03b1\u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03b9\u1f7d\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) \u201cTo sum up.\u201d In Rom 13:9, using the same term, the author there says that the law may be \u201csummarized in one command, to love your neighbor as yourself.\u201d The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) \u201cTo renew.\u201d If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) \u201cTo head up.\u201d In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., \u201chead\u201d) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ\u2019s exaltation and reign in Ephesians and by the connection to the \u03ba\u03b5\u03c6\u03b1\u03bb\u1f75- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33)."}, {"pk": 2853918, "translation": "NET", "book": 49, "chapter": 1, "verse": 11, "text": "In Christ we too have been claimed as God\u2019s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will", "comment": "tn Grk \u201cin whom,\u201d as a continuation of the previous verse.
tn Grk \u201cwe were appointed by lot.\u201d The notion of the verb \u03ba\u03bb\u03b7\u03c1\u03cc\u03c9 (klhrow) in the OT was to \u201cappoint a portion by lot\u201d (the more frequent cognate verb \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03ad\u03c9 [klhronomew] meant \u201cobtain a portion by lot\u201d). In the passive, as here, the idea is that \u201cwe were appointed [as a portion] by lot\u201d (BDAG 548 s.v. \u03ba\u03bb\u03b7\u03c1\u03cc\u03c9 1). The words \u201cGod\u2019s own\u201d have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: \u201cIn Christ we too have been appointed a portion of the inheritance.\u201d See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.sn God\u2019s own possession. Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God\u2019s chosen portion or possession (cf. Deut 32:8\u20139)."}, {"pk": 2853919, "translation": "NET", "book": 49, "chapter": 1, "verse": 12, "text": "so that we, who were the first to set our hope on Christ, would be to the praise of his glory.", "comment": "tn Or \u201cthe Messiah.\u201d
tn Or \u201cwho had already hoped.\u201d"}, {"pk": 2853920, "translation": "NET", "book": 49, "chapter": 1, "verse": 13, "text": "And when you heard the word of truth (the gospel of your salvation) \u2014 when you believed in Christ \u2014 you were marked with the seal of the promised Holy Spirit,", "comment": "tn Grk \u201cthe Holy Spirit of promise.\u201d Here \u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1\u03c2 (epangelias, \u201cof promise\u201d) has been translated as an attributive genitive.
tn Grk \u201cin whom you also, when\u2026\u201d (continuing the sentence from v. 12).
tn Grk \u201cin whom also having believed.\u201d The relative pronoun \u201cwhom\u201d has been replaced in the translation with its antecedent (\u201cChrist\u201d) to improve the clarity.
tn Or \u201cyou were sealed.\u201d"}, {"pk": 2853921, "translation": "NET", "book": 49, "chapter": 1, "verse": 14, "text": "who is the down payment of our inheritance, until the redemption of God\u2019s own possession, to the praise of his glory.", "comment": "tn Or \u201cfirst installment,\u201d \u201cpledge,\u201d \u201cdeposit.\u201dsn Down payment. The Greek word \u1f00\u03c1\u03c1\u03b1\u03b2\u1f7d\u03bd (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it is used also in 2 Cor 1:22 and 5:5). In the \u201calready \u2013 not yet\u201d scheme of the NT the possession of the Spirit now by believers (\u201calready\u201d) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (\u201cnot yet\u201d).
tn Grk \u201cthe possession.\u201d"}, {"pk": 2853922, "translation": "NET", "book": 49, "chapter": 1, "verse": 15, "text": "For this reason, because I have heard of your faith in the Lord Jesus and your love for all the saints,", "comment": "tn Grk \u201ceven I.\u201d
sn The conjunctive phrase For this reason points back to the preceding section, vv. 3\u201314, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author\u2019s prayer can be made for his audience because he knows that they are true believers.
tn Grk \u201chaving also heard.\u201d
tc \u00cc46 \u05d0* A B P 33 1739 1881 2464 Hier lack \u201cyour love\u201d (\u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd, thn agaphn), while various other groups of mss have different arrangements of the phrase \u201cyour love toward all the saints\u201d (\u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd \u03c4\u1f74\u03bd \u03b5\u1f30\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1f01\u03b3\u03af\u03bf\u03c5\u03c2, thn agaphn thn ei\" panta\" tou\" Jagiou\"). Most witnesses, especially the later ones (\u05d02 D1 \u03a8 \u00cf latt sa), read \u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd \u03c4\u1f74\u03bd \u03b5\u1f30\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1f01\u03b3\u03af\u03bf\u03c5\u03c2. Externally, the shorter reading is superior. Internally, the omission of \u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd is a significantly harder reading, for the saints become an object of faith on par with the Lord Jesus. If this reading is authentic, however, the force of \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 (pisti\") is probably closer to \u201cfaithfulness,\u201d a meaning that could perhaps be suitable toward both the Lord and the saints. Nevertheless, if the shorter reading is authentic, later scribes would no doubt have been tempted to alter it. With the parallel in Col 1:4 at hand, \u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd would have been the most obvious phrase to add. (TCGNT 533 suggests that \u1f23\u03bd \u1f14\u03c7\u03b5\u03c4\u03b5 would have been added instead of the second \u03c4\u1f75\u03bd if the shorter reading were original, in conformity with Col 1:4, but this is not necessarily so: Scribes often altered the text as minimally as possible, and since the second \u03c4\u1f75\u03bd was already present, replacing it with \u1f23\u03bd \u1f14\u03c7\u03b5\u03c4\u03b5, when the meaning was not significantly different from the second \u03c4\u1f75\u03bd, seems unlikely.) Further, \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd comes after \u201csaints\u201d (thus, \u03c4\u1f74\u03bd \u03b5\u1f30\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1f01\u03b3\u03af\u03bf\u03c5\u03c2 \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd) in some witnesses (81 104 326 365 1175), and the second \u03c4\u1f75\u03bd is lacking (thus, \u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd \u03b5\u1f30\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1f01\u03b3\u03af\u03bf\u03c5\u03c2) in others (D* F G). Such a floating text normally indicates inauthenticity. On the other hand, \u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd could easily have dropped out of the text by way of haplography, the Alexandrian scribes\u2019 eyes skipping from \u03c4\u1f75\u03bd to \u03c4\u1f75\u03bd. The weak first declension feminine article-noun-article construction is common enough in the NT, occurring over 40 times, yet in four of these texts there is some ms evidence for an omission similar to Eph 1:15 (Rom 11:17; 2 Tim 3:10; Rev 11:2; 21:9). But in none of these places is the Alexandrian testimony united in the omission as it is here. Further, a wholesale Alexandrian omission of \u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd presupposes a much stronger genealogical relation among the Alexandrian mss than many scholars would embrace. What seems to tip the scales in favor of the longer reading, however, is the intrinsic evidence: The question of whether \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 could be used to mean faithfulness in the general sense toward both the Lord and the saints is quite problematic. All in all, a decision is difficult, but the longer reading is, with hesitation, preferred."}, {"pk": 2853923, "translation": "NET", "book": 49, "chapter": 1, "verse": 16, "text": "I do not cease to give thanks for you when I remember you in my prayers.", "comment": "tn Grk \u201cmaking mention [of you].\u201d"}, {"pk": 2853924, "translation": "NET", "book": 49, "chapter": 1, "verse": 17, "text": "I pray that the God of our Lord Jesus Christ, the Father of glory, may give you spiritual wisdom and revelation in your growing knowledge of him,", "comment": "tn Or \u201cglorious Father.\u201d The genitive phrase \u201cof glory\u201d is most likely an attributive genitive. The literal translation \u201cFather of glory\u201d has been retained because of the parallelism with the first line of the verse: \u201cthe God of our Lord Jesus Christ, the Father of glory.\u201d
tn The words \u201cI pray\u201d are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (\u201cI pray\u201d in v. 17 is implied from v. 16). Eph 1:15\u201323 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.
tn Grk \u201cin the knowledge of him.\u201dsn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, \u201cyour\u2026knowledge\u201d). Further, the author\u2019s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, \u201cyour growing knowledge of him\u201d).
tn Or \u201cthe Spirit of wisdom and revelation,\u201d or \u201ca spirit of wisdom and revelation.\u201d Verse 17 involves a complex exegetical problem revolving around the Greek term \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (pneuma). Some take it to mean \u201cthe Spirit,\u201d others \u201ca spirit,\u201d and still others \u201cspiritual.\u201d (1) If \u201cthe Spirit\u201d is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13\u201314 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If \u201ca spirit\u201d is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul\u2019s letters, but the exact meaning of \u201ca spirit\u201d remains ambiguous. (3) To take the genitives following \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 as attributed genitives (see ExSyn 89-91), in which the head noun (\u201cS/spirit\u201d) functions semantically like an adjective (\u201cspiritual\u201d) is both grammatically probable and exegetically consistent."}, {"pk": 2853925, "translation": "NET", "book": 49, "chapter": 1, "verse": 18, "text": "\u2014 since the eyes of your heart have been enlightened \u2014 so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints,", "comment": "tc \u2021 Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (\u05d0 A D F G \u03a8 0278 \u00cf latt sy), add \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyour\u201d) after \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2 (kardias, \u201cheart\u201d), though it is clearly implied in the shorter (Alexandrian) reading (found in \u00cc46 B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses \u201cyour\u201d because of English requirements, not because of textual basis.tn Grk \u201cthe.\u201d
tn Or \u201cthe hope to which he has called you.\u201dsn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: \u201cSince you are enlightened by God\u2019s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.\u201d Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives \u2013 the past (calling), the future (inheritance), and the present (power toward us who believe).
tn Grk \u201cof the glory of his inheritance.\u201d Here \u201cinheritance\u201d is taken as an attributed genitive and the head noun, \u201cglory,\u201d is thus translated as an adjective, \u201cglorious inheritance.\u201d
tn The perfect participle \u03c0\u03b5\u03c6\u03c9\u03c4\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 (pefwtismenou\") may either be part of the prayer (\u201cthat the eyes of your heart may be enlightened\u201d) or part of the basis of the prayer (\u201csince the eyes of your heart have been enlightened\u201d). Although the participle follows the \u1f35\u03bd\u03b1 (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, \u201cI know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God\u2019s glorious revelation.\u201d Hence, the translation takes the participle to form a part of the basis for the prayer."}, {"pk": 2853926, "translation": "NET", "book": 49, "chapter": 1, "verse": 19, "text": "and what is the incomparable greatness of his power toward us who believe, as displayed in the exercise of his immense strength.", "comment": "tn Or \u201cimmeasurable, surpassing\u201d
tn Grk \u201caccording to.\u201d
tn Grk \u201caccording to the exercise of the might of his strength.\u201dsn What has been translated as exercise is a term used only of supernatural power in the NT, \u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1 (energeia).
tn Or \u201cfor, to\u201d"}, {"pk": 2853927, "translation": "NET", "book": 49, "chapter": 1, "verse": 20, "text": "This power he exercised in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms", "comment": "tn The verb \u201cexercised\u201d (the aorist of \u1f10\u03bd\u03b5\u03c1\u03b3\u03ad\u03c9, energew) has its nominal cognate in \u201cexercise\u201d in v. 19 (\u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1, energeia).
tc The majority of mss, especially the Western and Byzantine mss (D F G \u03a8 \u00cf b r Ambst), have the indicative \u1f10\u03ba\u03ac\u03b8\u03b9\u03c3\u03b5\u03bd (ekaqisen, \u201che seated\u201d) for \u03ba\u03b1\u03b8\u03af\u03c3\u03b1\u03c2 (kaqisa\", \u201cwhen he seated, by seating\u201d). The indicative is thus coordinate with \u1f10\u03bd\u1f75\u03c1\u03b3\u03b7\u03c3\u03b5\u03bd (enhrghsen, \u201che exercised\u201d) and provides an additional statement to \u201che exercised his power.\u201d The participle (found in \u00cc92vid \u05d0 A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with \u1f10\u03b3\u03b5\u03af\u03c1\u03b1\u03c2 (egeiras) and as such provides evidence of God\u2019s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early \u201cWestern\u201d scribe, which made its way in the Byzantine text.
sn Eph 1:19\u201320. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1\u201311.
tn Grk \u201cwhich\u201d (v. 20 is a subordinate clause to v. 19).
tn Or \u201cThis power he exercised in Christ by raising him\u201d; Grk \u201craising him.\u201d The adverbial participle \u1f10\u03b3\u03b5\u03af\u03c1\u03b1\u03c2 (egeiras) could be understood as temporal (\u201cwhen he raised [him]\u201d), which would be contemporaneous to the action of the finite verb \u201che exercised\u201d earlier in the verse, or as means (\u201cby raising [him]\u201d). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct."}, {"pk": 2853928, "translation": "NET", "book": 49, "chapter": 1, "verse": 21, "text": "far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come."}, {"pk": 2853929, "translation": "NET", "book": 49, "chapter": 1, "verse": 22, "text": "And God put all things under Christ\u2019s feet, and he gave him to the church as head over all things.", "comment": "tn Grk \u201csubjected.\u201d
tn Grk \u201cand he gave him as head over all things to the church.\u201d
sn An allusion to Ps 8:6.
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Grk \u201chis\u201d; the referent (Christ) has been specified in the translation for clarity."}, {"pk": 2853930, "translation": "NET", "book": 49, "chapter": 1, "verse": 23, "text": "Now the church is his body, the fullness of him who fills all in all.", "comment": "tn Grk \u201cwhich is.\u201d The antecedent of \u201cwhich\u201d is easily lost in English, though in Greek it is quite clear. In the translation \u201cchurch\u201d is repeated to clarify the referent.
tn Or perhaps, \u201cwho is filled entirely.\u201dsn The idea of all in all is either related to the universe (hence, he fills the whole universe entirely) or the church universal (hence, Christ fills the church entirely with his presence and power)."}, {"pk": 2853931, "translation": "NET", "book": 49, "chapter": 2, "verse": 1, "text": "And although you were dead in your transgressions and sins,", "comment": "tn The adverbial participle \u201cbeing\u201d (\u1f44\u03bd\u03c4\u03b1\u03c2, ontas) is taken concessively.
sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1\u20133 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma."}, {"pk": 2853932, "translation": "NET", "book": 49, "chapter": 2, "verse": 2, "text": "in which you formerly lived according to this world\u2019s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience,", "comment": "tn Grk \u201cworking in.\u201d
sn Sons of disobedience is a Semitic idiom that means \u201cpeople characterized by disobedience.\u201d However, it also contains a subtle allusion to vv. 4\u201310: Some of those sons of disobedience have become sons of God.
sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.
tn Grk \u201cwalked.\u201d sn The Greek verb translated lived (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9, peripatew) in the NT letters refers to the conduct of one\u2019s life, not to physical walking.
tn Or possibly \u201cAeon.\u201dsn The word translated present path is the same as that which has been translated [this] age in 1:21 (\u03b1\u1f30\u1f7d\u03bd, aiwn).
tn Grk \u201cof\u201d (but see the note on the word \u201cspirit\u201d later in this verse).
tn Grk \u201cdomain, [place of] authority.\u201d
sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100)."}, {"pk": 2853933, "translation": "NET", "book": 49, "chapter": 2, "verse": 3, "text": "among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest\u2026", "comment": "tn Grk \u201cwe all.\u201d
sn Eph 2:1\u20133. The translation of vv. 1\u20133 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.
sn Children of wrath is a Semitic idiom which may mean either \u201cpeople characterized by wrath\u201d or \u201cpeople destined for wrath.\u201d
tn Or \u201ceven.\u201d
sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (\u1f10\u03bd \u03b1\u1f35\u03c2 [en Jais], \u1f10\u03bd \u03bf\u1f35\u03c2 [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil\u2019s thumb (cf. 2 Cor 4:4)."}, {"pk": 2853934, "translation": "NET", "book": 49, "chapter": 2, "verse": 4, "text": "But God, being rich in mercy, because of his great love with which he loved us,"}, {"pk": 2853935, "translation": "NET", "book": 49, "chapter": 2, "verse": 5, "text": "even though we were dead in transgressions, made us alive together with Christ \u2014 by grace you are saved! \u2014", "comment": "tn Or \u201cby grace you have been saved.\u201d The perfect tense in Greek connotes both completed action (\u201cyou have been saved\u201d) and continuing results (\u201cyou are saved\u201d)."}, {"pk": 2853936, "translation": "NET", "book": 49, "chapter": 2, "verse": 6, "text": "and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,"}, {"pk": 2853937, "translation": "NET", "book": 49, "chapter": 2, "verse": 7, "text": "to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.", "comment": "tn Or \u201cupon.\u201d
tn Or possibly \u201cto the Aeons who are about to come.\u201d"}, {"pk": 2853938, "translation": "NET", "book": 49, "chapter": 2, "verse": 8, "text": "For by grace you are saved through faith, and this is not from yourselves, it is the gift of God;", "comment": "tn See note on the same expression in v. 5.
tc The feminine article is found before \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 (pistews, \u201cfaith\u201d) in the Byzantine text as well as in A \u03a8 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (\u201cyou are saved through the faith\u201d), although elsewhere in the corpus Paulinum the phrase \u03b4\u03b9\u1f70 \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 (dia th\" pistew\") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (\u05d0 B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely \u201csaved through faith\u201d as opposed to \u201csaved through the faith.\u201d Regarding the textual problem, the lack of the article is the preferred reading."}, {"pk": 2853939, "translation": "NET", "book": 49, "chapter": 2, "verse": 9, "text": "it is not from works, so that no one can boast.", "comment": "tn Or \u201cnot as a result of.\u201d
tn Grk \u201clest anyone should boast.\u201d"}, {"pk": 2853940, "translation": "NET", "book": 49, "chapter": 2, "verse": 10, "text": "For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.", "comment": "tn Grk \u201cso that we might walk in them\u201d (or \u201cby them\u201d).sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do."}, {"pk": 2853941, "translation": "NET", "book": 49, "chapter": 2, "verse": 11, "text": "Therefore remember that formerly you, the Gentiles in the flesh \u2014 who are called \u201cuncircumcision\u201d by the so-called \u201ccircumcision\u201d that is performed on the body by human hands \u2014", "comment": "tn Grk \u201cin the flesh.\u201d"}, {"pk": 2853942, "translation": "NET", "book": 49, "chapter": 2, "verse": 12, "text": "that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world.", "comment": "tn Or \u201cwithout Christ.\u201d Both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d Because the context refers to ancient Israel\u2019s messianic expectation, \u201cMessiah\u201d was employed in the translation at this point rather than \u201cChrist.\u201d
tn Or \u201ccovenants of the promise.\u201d"}, {"pk": 2853943, "translation": "NET", "book": 49, "chapter": 2, "verse": 13, "text": "But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ.", "comment": "tn Or \u201chave come near in the blood of Christ.\u201dsn See the note on \u201chis blood\u201d in 1:7."}, {"pk": 2853944, "translation": "NET", "book": 49, "chapter": 2, "verse": 14, "text": "For he is our peace, the one who made both groups into one and who destroyed the middle wall of partition, the hostility,", "comment": "tn Grk \u201cwho made the both one.\u201d"}, {"pk": 2853945, "translation": "NET", "book": 49, "chapter": 2, "verse": 15, "text": "when he nullified in his flesh the law of commandments in decrees. He did this to create in himself one new man out of two, thus making peace,", "comment": "tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. \u03ba\u03b1\u03b9\u03bd\u03cc\u03c2 3.b: \u201cAll the Christians together appear as \u03ba. \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 Eph 2:15\u201d). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ \u201cmade both groups into one.\u201d This is a different metaphor than the \u201cnew man\u201d of Eph 4:24; in that passage the \u201cnew man\u201d refers to the new life a believer has through a relationship to Christ.
tn Grk \u201cin order to create the two into one new man.\u201d Eph 2:14\u201316 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.
tn Or \u201crendered inoperative.\u201d This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author\u2019s meaning, especially since legal terminology is involved. Many other translations use the term \u201cabolish\u201d (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author\u2019s meaning here. The verb \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03ad\u03c9 (katargew) can readily have the meaning \u201cto cause someth. to lose its power or effectiveness\u201d (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author\u2019s legal mindset. A proper English term which communicates this well is \u201cnullify\u201d since this word carries the denotation of \u201cmaking something legally null and void.\u201d This is not, however, a common English word. An alternate term like \u201crendered inoperative [or ineffective]\u201d is also accurate but fairly inelegant. For this reason, the translation retains the term \u201cnullify\u201d; it is the best choice of the available options, despite its problems."}, {"pk": 2853946, "translation": "NET", "book": 49, "chapter": 2, "verse": 16, "text": "and to reconcile them both in one body to God through the cross, by which the hostility has been killed.", "comment": "tn Grk \u201cby killing the hostility in himself.\u201d"}, {"pk": 2853947, "translation": "NET", "book": 49, "chapter": 2, "verse": 17, "text": "And he came and preached peace to you who were far off and peace to those who were near,"}, {"pk": 2853948, "translation": "NET", "book": 49, "chapter": 2, "verse": 18, "text": "so that through him we both have access in one Spirit to the Father.", "comment": "tn Or \u201cfor.\u201d BDAG gives the consecutive \u1f45\u03c4\u03b9 (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c)."}, {"pk": 2853949, "translation": "NET", "book": 49, "chapter": 2, "verse": 19, "text": "So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God\u2019s household,"}, {"pk": 2853950, "translation": "NET", "book": 49, "chapter": 2, "verse": 20, "text": "because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.", "comment": "tn Grk \u201cwhile Christ Jesus himself is\u201d or \u201cChrist Jesus himself being.\u201d
tn Grk \u201chaving been built.\u201d
sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.
tn Or perhaps \u201ccapstone\u201d (NAB). The meaning of \u1f00\u03ba\u03c1\u03bf\u03b3\u03c9\u03bd\u03b9\u03b1\u1fd6\u03bf\u03c2 (akrogwniaio\") is greatly debated. The meaning \u201ccapstone\u201d is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place \u1f00\u03ba\u03c1\u03bf\u03b3\u03c9\u03bd\u03b9\u03b1\u1fd6\u03bf\u03c2 is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21\u201322 argue against."}, {"pk": 2853951, "translation": "NET", "book": 49, "chapter": 2, "verse": 21, "text": "In him the whole building, being joined together, grows into a holy temple in the Lord,", "comment": "tn Grk \u201cin whom\u201d (v. 21 is a relative clause, subordinate to v. 20).
tc Although several important witnesses (\u05d01 A C P 6 81 326 1739c 1881) have \u03c0\u1fb6\u03c3\u03b1 \u1f21 \u03bf\u1f30\u03ba\u03bf\u03b4\u03bf\u03bc\u1f75 (pasa Jh oikodomh), instead of \u03c0\u1fb6\u03c3\u03b1 \u03bf\u1f30\u03ba\u03bf\u03b4\u03bf\u03bc\u1f75 (the reading of \u05d0* B D F G \u03a8 33 1739* \u00cf), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously \u201cthe whole building.\u201dtn Or \u201cevery building.\u201d Although \u201cevery building\u201d is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building."}, {"pk": 2853952, "translation": "NET", "book": 49, "chapter": 2, "verse": 22, "text": "in whom you also are being built together into a dwelling place of God in the Spirit."}, {"pk": 2853953, "translation": "NET", "book": 49, "chapter": 3, "verse": 1, "text": "For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles \u2014", "comment": "tc Several early and important witnesses, chiefly of the Western text (\u05d0* D* F G [365]), lack \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (Ihsou, \u201cJesus\u201d) here, while most Alexandrian and Byzantine mss (\u00cc46 \u05d01 A B [C] D1 \u03a8 33 1739 [1881] \u00cf lat sy bo) have the word. However, because of the Western text\u2019s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by \u05d0\u2019s support. Nevertheless, since both \u05d0 and D were corrected with the addition of \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA27 rightly places \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 in brackets."}, {"pk": 2853954, "translation": "NET", "book": 49, "chapter": 3, "verse": 2, "text": "if indeed you have heard of the stewardship of God\u2019s grace that was given to me for you,", "comment": "sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God\u2019s grace. However, in English translation, the apodosis (\u201cthen\u201d-clause) does not come until v. 13, leaving the protasis (\u201cif\u201d-clause) dangling. Eph 3:2\u20137 constitute one sentence in Greek.
tn Or \u201cadministration,\u201d \u201cdispensation,\u201d \u201ccommission.\u201d"}, {"pk": 2853955, "translation": "NET", "book": 49, "chapter": 3, "verse": 3, "text": "that by revelation the divine secret was made known to me, as I wrote before briefly.", "comment": "tn Or \u201cmystery.\u201d
tn Or \u201cas I wrote above briefly.\u201dsn As I wrote briefly may refer to the author\u2019s brief discussion of the divine secret in 1:9.
tn Or \u201cnamely, that is.\u201d"}, {"pk": 2853956, "translation": "NET", "book": 49, "chapter": 3, "verse": 4, "text": "When reading this, you will be able to understand my insight into this secret of Christ.", "comment": "tn Or \u201cmystery.\u201d
tn Grk \u201cwhich, when reading.\u201d
tn Grk \u201cyou are able to.\u201d"}, {"pk": 2853957, "translation": "NET", "book": 49, "chapter": 3, "verse": 5, "text": "Now this secret was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit,", "comment": "tn Or \u201cin.\u201d
tn Grk \u201cwhich.\u201d Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
tn Grk \u201cthe sons of men\u201d (a Semitic idiom referring to human beings, hence, \u201cpeople\u201d).
tn Grk \u201cother.\u201d"}, {"pk": 2853958, "translation": "NET", "book": 49, "chapter": 3, "verse": 6, "text": "namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.", "comment": "sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
tn Grk \u201cand fellow members.\u201d"}, {"pk": 2853959, "translation": "NET", "book": 49, "chapter": 3, "verse": 7, "text": "I became a servant of this gospel according to the gift of God\u2019s grace that was given to me by the exercise of his power.", "comment": "tn Grk \u201caccording to.\u201d
sn On the exercise of his power see 1:19\u201320.
tn Grk \u201cof which I was made a minister,\u201d \u201cof which I became a servant.\u201d"}, {"pk": 2853960, "translation": "NET", "book": 49, "chapter": 3, "verse": 8, "text": "To me \u2014 less than the least of all the saints \u2014 this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ", "comment": "sn The parallel phrases to proclaim and to enlighten which follow indicate why God\u2019s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ\u2019s redemption."}, {"pk": 2853961, "translation": "NET", "book": 49, "chapter": 3, "verse": 9, "text": "and to enlighten everyone about God\u2019s secret plan \u2014 a secret that has been hidden for ages in God who has created all things.", "comment": "tn Or \u201cfor eternity,\u201d or perhaps \u201cfrom the Aeons.\u201d Cf. 2:2, 7.
tn Or \u201cby God.\u201d It is possible that \u1f10\u03bd (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition \u1f10\u03bd is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.
tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
tn Grk \u201cwhat is the plan of the divine secret.\u201d Earlier the author had used \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1 (oikonomia; here \u201cplan\u201d) to refer to his own \u201cstewardship\u201d (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it."}, {"pk": 2853962, "translation": "NET", "book": 49, "chapter": 3, "verse": 10, "text": "The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.", "comment": "tn Grk \u201cthat.\u201d Verse 10 is a subordinate clause to the verb \u201cenlighten\u201d in v. 9.
tn Or \u201cmanifold wisdom,\u201d \u201cwisdom in its rich variety.\u201d"}, {"pk": 2853963, "translation": "NET", "book": 49, "chapter": 3, "verse": 11, "text": "This was according to the eternal purpose that he accomplished in Christ Jesus our Lord,", "comment": "tn Grk \u201caccording to.\u201d The verse is a prepositional phrase subordinate to v. 10."}, {"pk": 2853964, "translation": "NET", "book": 49, "chapter": 3, "verse": 12, "text": "in whom we have boldness and confident access to God because of Christ\u2019s faithfulness.", "comment": "tn Grk \u201caccess in confidence.\u201d
tn Grk \u201chis.\u201d
tn Grk \u201cthrough,\u201d \u201cby way of.\u201d
tn The phrase \u201cto God\u201d is not in the text, but is clearly implied by the preceding, \u201caccess.\u201d
tn Or \u201cfaith in him.\u201d A decision is difficult here. Though traditionally translated \u201cfaith in Jesus Christ,\u201d an increasing number of NT scholars are arguing that \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (pisti\" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean \u201cChrist\u2019s faith\u201d or \u201cChrist\u2019s faithfulness\u201d (cf., e.g., G. Howard, \u201cThe \u2018Faith of Christ\u2019,\u201d ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, \u201c\u03a0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6,\u201d NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, \u201cThe Pistis Christou Formulations in Paul,\u201d NovT 22 (1980): 248-63; J. D. G. Dunn, \u201cOnce More, \u03a0\u0399\u03a3\u03a4\u0399\u03a3 \u03a7\u03a1\u0399\u03a3\u03a4\u039f\u03a5,\u201d SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.sn Because of Christ\u2019s faithfulness. Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith."}, {"pk": 2853965, "translation": "NET", "book": 49, "chapter": 3, "verse": 13, "text": "For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory.", "comment": "tn Or \u201cOr who is your glory?\u201d The relative pronoun \u1f25\u03c4\u03b9\u03c2 (Jhti\"), if divided differently, would become \u1f24 \u03c4\u03af\u03c2 (h ti\"). Since there were no word breaks in the original mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul\u2019s imprisonment would mean that they were no longer trusting in God\u2019s sovereignty.
tn Grk \u201cI ask.\u201d No direct object is given in Greek, leaving room for the possibility that either \u201cGod\u201d (since the verb is often associated with prayer) or \u201cyou\u201d is in view.
tn Grk \u201cmy trials on your behalf.\u201d
sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either \u201cwhat I am suffering for you\u201d or the larger concept of the recipients not losing heart over Paul\u2019s suffering for them. The relative pronoun \u201cwhich\u201d is attracted to the predicate nominative \u201cglory\u201d in its gender and number (feminine singular), making the antecedent ambiguous. Paul\u2019s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23\u201327). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27\u201328 offers an interesting parallel: The believers\u2019 courage in the face of adversity is a sign of their salvation."}, {"pk": 2853966, "translation": "NET", "book": 49, "chapter": 3, "verse": 14, "text": "For this reason I kneel before the Father,", "comment": "tn Grk \u201cI bend my knees.\u201d
sn For this reason resumes the point begun in v. 1, after a long parenthesis.
tc Most Western and Byzantine witnesses, along with a few others (\u05d02 D F G \u03a8 0278 1881 \u00cf lat sy), have \u201cof our Lord Jesus Christ\u201d after \u201cFather,\u201d but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and important witnesses such as \u00cc46 \u05d0* A B C P 6 33 81 365 1175 1739 co Or Hier."}, {"pk": 2853967, "translation": "NET", "book": 49, "chapter": 3, "verse": 15, "text": "from whom every family in heaven and on the earth is named.", "comment": "tn Or \u201cthe whole family.\u201d
tn Or \u201cby.\u201d"}, {"pk": 2853968, "translation": "NET", "book": 49, "chapter": 3, "verse": 16, "text": "I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person,", "comment": "tn Grk \u201cthat.\u201d In Greek v. 16 is a subordinate clause to vv. 14\u201315."}, {"pk": 2853969, "translation": "NET", "book": 49, "chapter": 3, "verse": 17, "text": "that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,"}, {"pk": 2853970, "translation": "NET", "book": 49, "chapter": 3, "verse": 18, "text": "you may be able to comprehend with all the saints what is the breadth and length and height and depth,", "comment": "sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God\u2019s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ."}, {"pk": 2853971, "translation": "NET", "book": 49, "chapter": 3, "verse": 19, "text": "and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.", "comment": "tn Or \u201cwith.\u201d"}, {"pk": 2853972, "translation": "NET", "book": 49, "chapter": 3, "verse": 20, "text": "Now to him who by the power that is working within us is able to do far beyond all that we ask or think,", "comment": "tn Or \u201cinfinitely beyond,\u201d \u201cfar more abundantly than.\u201d
sn On the power that is working within us see 1:19\u201320."}, {"pk": 2853973, "translation": "NET", "book": 49, "chapter": 3, "verse": 21, "text": "to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen."}, {"pk": 2853974, "translation": "NET", "book": 49, "chapter": 4, "verse": 1, "text": "I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called,", "comment": "sn With which you have been called. The calling refers to the Holy Spirit\u2019s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.
tn Grk \u201cprisoner in the Lord.\u201d
tn Grk \u201cwalk.\u201d The verb \u201cwalk\u201d in the NT letters refers to the conduct of one\u2019s life, not to physical walking."}, {"pk": 2853975, "translation": "NET", "book": 49, "chapter": 4, "verse": 2, "text": "with all humility and gentleness, with patience, bearing with one another in love,", "comment": "tn Or \u201cputting up with\u201d; or \u201cforbearing.\u201d
tn Or \u201cmeekness.\u201d The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5)."}, {"pk": 2853976, "translation": "NET", "book": 49, "chapter": 4, "verse": 3, "text": "making every effort to keep the unity of the Spirit in the bond of peace."}, {"pk": 2853977, "translation": "NET", "book": 49, "chapter": 4, "verse": 4, "text": "There is one body and one Spirit, just as you too were called to the one hope of your calling,"}, {"pk": 2853978, "translation": "NET", "book": 49, "chapter": 4, "verse": 5, "text": "one Lord, one faith, one baptism,"}, {"pk": 2853979, "translation": "NET", "book": 49, "chapter": 4, "verse": 6, "text": "one God and Father of all, who is over all and through all and in all."}, {"pk": 2853980, "translation": "NET", "book": 49, "chapter": 4, "verse": 7, "text": "But to each one of us grace was given according to the measure of the gift of Christ."}, {"pk": 2853981, "translation": "NET", "book": 49, "chapter": 4, "verse": 8, "text": "Therefore it says, \u201cWhen he ascended on high he captured captives; he gave gifts to men.\u201d", "comment": "sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading \u201cgave gifts to\u201d in place of \u201creceived gifts from\u201d as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.
tn Grk \u201che led captive captivity.\u201d"}, {"pk": 2853982, "translation": "NET", "book": 49, "chapter": 4, "verse": 9, "text": "Now what is the meaning of \u201che ascended,\u201d except that he also descended to the lower regions, namely, the earth?", "comment": "tc The majority of mss (\u05d02 B C3 \u03a8 \u00cf) read \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd (prwton, \u201cfirst\u201d) here in conjunction with this verb: \u201che first descended.\u201d The shorter reading, which lacks \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (\u00cc46 \u05d0* A C* D F G Ivid 082 6 33 81 1739 1881 pc); internally, the inclusion of \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd is most likely an addition to clarify the sense of the passage.
tn Grk \u201cto the lower parts of the earth.\u201d This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, \u201cof the earth\u201d would be a partitive genitive. (2) A second option is to translate the phrase \u201cof the earth\u201d as a genitive of apposition: \u201cto the lower parts, namely, the earth\u201d (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase \u201cof the earth\u201d as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11\u201316). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses\u2019 ascent of Mt. Sinai to \u201ccapture\u201d the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.
tc The Western texttype (D* F G it) lacks the plural noun \u03bc\u03ad\u03c1\u03b7 (merh, \u201cregions\u201d); the shorter reading cannot be dismissed out of hand since it is also supported by \u00cc46 (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (\u05d0 A B C D2 I \u03a8 33 1739 1881 \u00cf). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of \u03bc\u03ad\u03c1\u03b7 should be regarded as original."}, {"pk": 2853983, "translation": "NET", "book": 49, "chapter": 4, "verse": 10, "text": "He, the very one who descended, is also the one who ascended above all the heavens, in order to fill all things.", "comment": "tn The Greek text lays specific emphasis on \u201cHe\u201d through the use of the intensive pronoun, \u03b1\u1f50\u03c4\u03cc\u03c2 (autos). This is reflected in the English translation through the use of \u201cthe very one.\u201d"}, {"pk": 2853984, "translation": "NET", "book": 49, "chapter": 4, "verse": 11, "text": "It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers,", "comment": "sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.
tn The emphasis on Christ is continued through the use of the intensive pronoun, \u03b1\u1f50\u03c4\u03cc\u03c2 (autos), and is rendered in English as \u201cit was he\u201d as this seems to lay emphasis on the \u201che.\u201d"}, {"pk": 2853985, "translation": "NET", "book": 49, "chapter": 4, "verse": 12, "text": "to equip the saints for the work of ministry, that is, to build up the body of Christ,", "comment": "tn On the translation of \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03ba\u03b1\u03c4\u03b1\u03c1\u03c4\u03b9\u03c3\u03bc\u1f78\u03bd \u03c4\u1ff6\u03bd \u1f01\u03b3\u03af\u03c9\u03bd (pro\" ton katartismon twn Jagiwn) as \u201cto equip the saints\u201d see BDAG 526 s.v. \u03ba\u03b1\u03c4\u03b1\u03c1\u03c4\u03b9\u03c3\u03bc\u03cc\u03c2. In this case the genitive is taken as objective and the direct object of the verbal idea implied in \u03ba\u03b1\u03c4\u03b1\u03c1\u03c4\u03b9\u03c3\u03bc\u03cc\u03c2 (katartismo\").
tn The \u03b5\u1f30\u03c2 (eis) clause is taken as epexegetical to the previous \u03b5\u1f30\u03c2 clause, namely, \u03b5\u1f30\u03c2 \u1f14\u03c1\u03b3\u03bf\u03bd \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1\u03c2 (ei\" ergon diakonia\")."}, {"pk": 2853986, "translation": "NET", "book": 49, "chapter": 4, "verse": 13, "text": "until we all attain to the unity of the faith and of the knowledge of the Son of God \u2014 a mature person, attaining to the measure of Christ\u2019s full stature.", "comment": "tn The words \u201cattaining to\u201d were supplied in the translation to pick up the \u03ba\u03b1\u03c4\u03b1\u03bd\u03c4\u1f75\u03c3\u03c9\u03bc\u03b5\u03bd (katanthswmen) mentioned earlier in the sentence and the \u03b5\u1f30\u03c2 (eis) which heads up this clause.
tn Grk \u201cthe measure of the stature of the fullness of Christ.\u201d On this translation of \u1f21\u03bb\u03b9\u03ba\u03af\u03b1 (Jhlikia, \u201cstature\u201d) see BDAG 436 s.v. 3."}, {"pk": 2853987, "translation": "NET", "book": 49, "chapter": 4, "verse": 14, "text": "So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes.", "comment": "tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: \u201cby the trickery of men, by craftiness with the scheme of deceit.\u201d The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2853988, "translation": "NET", "book": 49, "chapter": 4, "verse": 15, "text": "But practicing the truth in love, we will in all things grow up into Christ, who is the head.", "comment": "tn The meaning of the participle \u1f00\u03bb\u03b7\u03b8\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 (alhqeuonte\"; from the verb \u1f00\u03bb\u03b7\u03b8\u03b5\u03cd\u03c9 [alhqeuw]) is debated. In classical times the verb could mean \u201cto speak the truth,\u201d or \u201cto be true, to prove true.\u201d In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means \u201cto speak the truth.\u201d However, in Ephesians the concept of \u201cbeing truthful\u201d is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers\u2019 conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251."}, {"pk": 2853989, "translation": "NET", "book": 49, "chapter": 4, "verse": 16, "text": "From him the whole body grows, fitted and held together through every supporting ligament. As each one does its part, the body grows in love.", "comment": "tn The Greek participle \u03c3\u03c5\u03bc\u03b2\u03b9\u03b2\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd (sumbibazomenon) translated \u201cheld together\u201d also has in different contexts, the idea of teaching implied in it.
tn Grk \u201cjoint of supply.\u201d"}, {"pk": 2853990, "translation": "NET", "book": 49, "chapter": 4, "verse": 17, "text": "So I say this, and insist in the Lord, that you no longer live as the Gentiles do, in the futility of their thinking.", "comment": "tn On the translation of \u03bc\u03b1\u03c4\u03b1\u03b9\u03cc\u03c4\u03b7\u03c2 (mataioth\") as \u201cfutility\u201d see BDAG 621 s.v.
tn Or \u201cthoughts,\u201d \u201cmind.\u201d
tn On the translation of \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 (marturomai) as \u201cinsist\u201d see BDAG 619 s.v. 2."}, {"pk": 2853991, "translation": "NET", "book": 49, "chapter": 4, "verse": 18, "text": "They are darkened in their understanding, being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.", "comment": "tn In the Greek text this clause is actually subordinate to \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6 (peripatei) in v. 17. It was broken up in the English translation so as to avoid an unnecessarily long and cumbersome statement."}, {"pk": 2853992, "translation": "NET", "book": 49, "chapter": 4, "verse": 19, "text": "Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness.", "comment": "sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied."}, {"pk": 2853993, "translation": "NET", "book": 49, "chapter": 4, "verse": 20, "text": "But you did not learn about Christ like this,"}, {"pk": 2853994, "translation": "NET", "book": 49, "chapter": 4, "verse": 21, "text": "if indeed you heard about him and were taught in him, just as the truth is in Jesus."}, {"pk": 2853995, "translation": "NET", "book": 49, "chapter": 4, "verse": 22, "text": "You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires,", "comment": "tn An alternative rendering for the infinitives in vv. 22\u201324 (\u201cto lay aside\u2026 to be renewed\u2026 to put on\u201d) is \u201cthat you have laid aside\u2026 that you are being renewed\u2026 that you have put on.\u201d The three infinitives of vv. 22 (\u1f00\u03c0\u03bf\u03b8\u03ad\u03c3\u03b8\u03b1\u03b9, apoqesqai), 23 (\u1f00\u03bd\u03b1\u03bd\u03b5\u03bf\u1fe6\u03c3\u03b8\u03b1\u03b9, ananeousqai), and 24 (\u1f10\u03bd\u03b4\u03cd\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., \u201cyou have put off\u201d) or imperatives (i.e., \u201cput off!\u201d). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03c9 (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605."}, {"pk": 2853996, "translation": "NET", "book": 49, "chapter": 4, "verse": 23, "text": "to be renewed in the spirit of your mind,"}, {"pk": 2853997, "translation": "NET", "book": 49, "chapter": 4, "verse": 24, "text": "and to put on the new man who has been created in God\u2019s image \u2014 in righteousness and holiness that comes from truth.", "comment": "tn Or \u201cin God\u2019s likeness.\u201d Grk \u201caccording to God.\u201d The preposition \u03ba\u03b1\u03c4\u03ac used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.\u03b1).
tn Or \u201cin righteousness and holiness which is based on truth\u201d or \u201coriginated from truth.\u201d"}, {"pk": 2853998, "translation": "NET", "book": 49, "chapter": 4, "verse": 25, "text": "Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, for we are members of one another.", "comment": "sn A quotation from Zech 8:16."}, {"pk": 2853999, "translation": "NET", "book": 49, "chapter": 4, "verse": 26, "text": "Be angry and do not sin; do not let the sun go down on the cause of your anger.", "comment": "sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as \u201cIf you are angry, do not sin\u201d such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, \u201c\u1fbf\u039f\u03c1\u03b3\u03af\u03b6\u03b5\u03c3\u03b8\u03b5 in Ephesians 4:26: Command or Condition?\u201d CTR 3 [1989]: 352-72). The idea of vv. 26\u201327 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). \u201cEntirely opposite of the \u2018introspective conscience\u2019 view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for \u03b4\u03b9\u03ba\u03b1\u03af\u03b1 \u1f40\u03c1\u03b3\u1f75 [dikaia orgh] (as the Greeks put it) \u2013 righteous indignation\u201d (ExSyn 492).
tn The word \u03c0\u03b1\u03c1\u03bf\u03c1\u03b3\u03b9\u03c3\u03bc\u03cc\u03c2 (parorgismo\"), typically translated \u201canger\u201d in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of \u201ccause of your anger\u201d is both lexically and historically justified. The apparently proverbial nature of the statement (\u201cDo not let the sun go down on the cause of your anger\u201d) finds several remarkable parallels in Pss. Sol. 8:8-9: \u201c(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger\u201d (R. H. Charles\u2019 translation). Not only is \u03c0\u03b1\u03c1\u03bf\u03c1\u03b3\u03b9\u03c3\u03bc\u03cc\u03c2 used, but righteous indignation against God\u2019s own people and the laying bare of their sins in broad daylight are also seen."}, {"pk": 2854000, "translation": "NET", "book": 49, "chapter": 4, "verse": 27, "text": "Do not give the devil an opportunity."}, {"pk": 2854001, "translation": "NET", "book": 49, "chapter": 4, "verse": 28, "text": "The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need."}, {"pk": 2854002, "translation": "NET", "book": 49, "chapter": 4, "verse": 29, "text": "You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it may give grace to those who hear.", "comment": "tn Grk \u201cbut if something good for the building up of the need.\u201d The final genitive \u03c4\u1fc6\u03c2 \u03c7\u03c1\u03b5\u03af\u03b1\u03c2 (th\" creia\") may refer to \u201cthe need of the moment\u201d or it may refer to the need of a particular person or group of people as the next phrase \u201cgive grace to those who hear\u201d indicates."}, {"pk": 2854003, "translation": "NET", "book": 49, "chapter": 4, "verse": 30, "text": "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption."}, {"pk": 2854004, "translation": "NET", "book": 49, "chapter": 4, "verse": 31, "text": "You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk."}, {"pk": 2854005, "translation": "NET", "book": 49, "chapter": 4, "verse": 32, "text": "Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you.", "comment": "tc \u2021 Although most witnesses have either \u03b4\u03ad (de; \u00cc49 \u05d0 A D2 \u03a8 33 1739mg \u00cf lat) or \u03bf\u1f56\u03bd (oun; D* F G 1175) here, a few important mss lack a conjunction (\u00cc46 B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of \u03b4\u03ad could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. \u201cInstead\u201d has been supplied in the translation because of stylistic requirements, not textual basis. NA27 places \u03b4\u03ad in brackets, indicating some doubt as to its authenticity.
tn Or \u201cforgiving.\u201d"}, {"pk": 2854006, "translation": "NET", "book": 49, "chapter": 5, "verse": 1, "text": "Therefore, be imitators of God as dearly loved children", "comment": "tn Or \u201cbecome.\u201d"}, {"pk": 2854007, "translation": "NET", "book": 49, "chapter": 5, "verse": 2, "text": "and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God.", "comment": "tc A number of important witnesses have \u1f51\u03bc\u1fb6\u03c2 (Jumas, \u201cyou\u201d; e.g., \u05d0* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read \u1f21\u03bc\u1fb6\u03c2 (Jhmas, \u201cus\u201d; \u00cc46 \u05d02 D F G \u03a8 0278 33 1739 1881 al lat sy). It is possible that \u1f21\u03bc\u1fb6\u03c2 was accidentally introduced via homoioarcton with the previous word (\u1f20\u03b3\u03ac\u03c0\u03b7\u03c3\u03b5\u03bd, hgaphsen). On the other hand, \u1f51\u03bc\u1fb6\u03c2 may have been motivated by the preceding \u1f51\u03bc\u1fd6\u03bd (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.
tn Grk \u201cwalk.\u201d The NT writers often used the verb \u201cwalk\u201d (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).
tn Grk \u201can offering and sacrifice to God as a smell of fragrance.\u201d The first expression, \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03bd \u03ba\u03b1\u1f76 \u03b8\u03c5\u03c3\u03af\u03b1\u03bd (prosforan kai qusian), is probably a hendiadys and has been translated such that \u201csacrificial\u201d modifies \u201coffering.\u201d The second expression, \u03b5\u1f30\u03c2 \u1f40\u03c3\u03bc\u1f74\u03bd \u03b5\u1f50\u03c9\u03b4\u03af\u03b1\u03c2 (ei\" osmhn euwdia\", \u201cas a smell of fragrance\u201d) has been translated as \u201ca fragrant offering\u201d; see BDAG 728-29 s.v. \u1f40\u03c3\u03bc\u1f75 2. Putting these two together in a clear fashion in English yields the translation: \u201ca sacrificial and fragrant offering to God.\u201d"}, {"pk": 2854008, "translation": "NET", "book": 49, "chapter": 5, "verse": 3, "text": "But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints.", "comment": "tn The term \u201cBut\u201d translates the \u03b4\u03ad (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1\u20132 and the vices mentioned in v. 3.
tn Grk \u201call impurity.\u201d
tn Grk \u201cjust as is fitting for saints.\u201d The \u03ba\u03b1\u03b8\u1f7d\u03c2 (kaqws) was rendered with \u201cas\u201d and the sense is causal, i.e., \u201cfor\u201d or \u201cbecause.\u201d The negative particle \u201cnot\u201d (\u201cfor these are not proper for the saints\u201d) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ."}, {"pk": 2854009, "translation": "NET", "book": 49, "chapter": 5, "verse": 4, "text": "Neither should there be vulgar speech, foolish talk, or coarse jesting \u2014 all of which are out of character \u2014 but rather thanksgiving."}, {"pk": 2854010, "translation": "NET", "book": 49, "chapter": 5, "verse": 5, "text": "For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.", "comment": "tn Grk \u201cbe knowing this.\u201d See also 2 Pet 1:20 for a similar phrase: \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 (touto prwton ginwskonte\")."}, {"pk": 2854011, "translation": "NET", "book": 49, "chapter": 5, "verse": 6, "text": "Let nobody deceive you with empty words, for because of these things God\u2019s wrath comes on the sons of disobedience.", "comment": "sn The expression sons of disobedience is a Semitic idiom that means \u201cpeople characterized by disobedience.\u201d In this context it refers to \u201call those who are disobedient.\u201d Cf. Eph 2:2\u20133."}, {"pk": 2854012, "translation": "NET", "book": 49, "chapter": 5, "verse": 7, "text": "Therefore do not be partakers with them,", "comment": "tn The genitive \u03b1\u1f50\u03c4\u1ff6\u03bd (autwn) has been translated as a genitive of association because of its use with \u03c3\u03c5\u03bc\u03bc\u03ad\u03c4\u03bf\u03c7\u03bf\u03b9 (summetocoi) \u2013 a verb which implies association in the \u03c3\u03cd\u03bd- (sun-) prefix."}, {"pk": 2854013, "translation": "NET", "book": 49, "chapter": 5, "verse": 8, "text": "for you were at one time darkness, but now you are light in the Lord. Walk as children of the light \u2014", "comment": "tn The verb \u201cyou are\u201d is implied in the Greek text, but is supplied in the English translation to make it clear."}, {"pk": 2854014, "translation": "NET", "book": 49, "chapter": 5, "verse": 9, "text": "for the fruit of the light consists in all goodness, righteousness, and truth \u2014", "comment": "tc Several mss (\u00cc46 D2 \u03a8 \u00cf) have \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (pneumatos, \u201cSpirit\u201d) instead of \u03c6\u03c9\u03c4\u03cc\u03c2 (fwtos, \u201clight\u201d). Although most today regard \u03c6\u03c9\u03c4\u03cc\u03c2 as obviously original (UBS4 gives it an \u201cA\u201d rating), a case could be made that \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 is what the author wrote. First, although this is largely a Byzantine reading (D2 often, if not normally, assimilates to the Byzantine text), \u00cc46 gives the reading much greater credibility. Internally, the \u03c6\u03c9\u03c4\u03cc\u03c2 at the end of v. 8 could have lined up above the \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 in v. 9 in a scribe\u2019s exemplar, thus occasioning dittography. (It is interesting to note that in both \u00cc49 and \u05d0 the two instances of \u03c6\u03c9\u03c4\u03cc\u03c2 line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) \u2013 a practice found even in the earliest mss \u2013 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for \u03c6\u03c9\u03c4\u03cc\u03c2 is quite compelling (\u00cc49 \u05d0 A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 for \u03c6\u03c9\u03c4\u03cc\u03c2. In addition, \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 can be readily explained as harking back to Gal 5:22 (\u201cthe fruit of the Spirit\u201d). Thus, on balance, \u03c6\u03c9\u03c4\u03cc\u03c2 appears to be original, giving rise to the reading \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2.
tn Grk \u201cin.\u201d The idea is that the fruit of the light is \u201cexpressed in\u201d or \u201cconsists of.\u201d"}, {"pk": 2854015, "translation": "NET", "book": 49, "chapter": 5, "verse": 10, "text": "trying to learn what is pleasing to the Lord.", "comment": "tn BDAG 255 s.v. \u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03b6\u03c9 1 translates \u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 (dokimazonte\") in Eph 5:10 as \u201ctry to learn.\u201d"}, {"pk": 2854016, "translation": "NET", "book": 49, "chapter": 5, "verse": 11, "text": "Do not participate in the unfruitful deeds of darkness, but rather expose them.", "comment": "tn Grk \u201crather even expose.\u201d
tn The Greek conjunction \u03ba\u03b1\u1f76 (kai) seems to be functioning here ascensively, (i.e., \u201ceven\u201d), but is difficult to render in this context using good English. It may read something like: \u201cbut rather even expose them!\u201d"}, {"pk": 2854017, "translation": "NET", "book": 49, "chapter": 5, "verse": 12, "text": "For the things they do in secret are shameful even to mention.", "comment": "tn The participle \u03c4\u1f70\u2026\u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1 (ta\u2026ginomena) usually refers to \u201cthings happening\u201d or \u201cthings which are,\u201d but with the following genitive phrase \u1f51\u03c0\u1fbf \u03b1\u1f50\u03c4\u1ff6\u03bd (Jup\u2019 autwn), which indicates agency, the idea seems to be \u201cthings being done.\u201d This passive construction was translated as an active one to simplify the English style."}, {"pk": 2854018, "translation": "NET", "book": 49, "chapter": 5, "verse": 13, "text": "But all things being exposed by the light are made evident."}, {"pk": 2854019, "translation": "NET", "book": 49, "chapter": 5, "verse": 14, "text": "For everything made evident is light, and for this reason it says: \u201cAwake, O sleeper! Rise from the dead, and Christ will shine on you!\u201d", "comment": "sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: \u201c(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.
tn The articular nominative participle \u1f41 \u03ba\u03b1\u03b8\u03b5\u03cd\u03b4\u03c9\u03bd (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as \u201cO sleeper.\u201d
tn Grk \u201cRise up.\u201d"}, {"pk": 2854020, "translation": "NET", "book": 49, "chapter": 5, "verse": 15, "text": "Therefore be very careful how you live \u2014 not as unwise but as wise,"}, {"pk": 2854021, "translation": "NET", "book": 49, "chapter": 5, "verse": 16, "text": "taking advantage of every opportunity, because the days are evil."}, {"pk": 2854022, "translation": "NET", "book": 49, "chapter": 5, "verse": 17, "text": "For this reason do not be foolish, but be wise by understanding what the Lord\u2019s will is.", "comment": "tc \u2021 The best witnesses read the imperative here (so \u00cc46 \u05d0 A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D2 \u03a8 1881 \u00cf latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after \u1f00\u03bb\u03bb\u03ac (alla), for this gives balance to the clause: \u201cDo not become foolish, but understand\u2026\u201d If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: \u201cDo not become foolish, but become wise, understanding what the will of the Lord is.\u201d Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author\u2019s thought in vv. 15\u201321: There are three main sections (vv. 15\u201316, v. 17, vv. 18\u201321), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If \u03c3\u03c5\u03bd\u03af\u03b5\u03c4\u03b5 (suniete) is original, this symmetry is lost. Thus, even though the external evidence for \u03c3\u03c5\u03bd\u03b9\u03ad\u03bd\u03c4\u03b5\u03c2 (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.
tn \u201cbecome wise by understanding\u201d; Grk \u201cunderstanding.\u201d The imperative \u201cbe wise\u201d is apparently implied by the construction of vv. 15\u201321. See the following text-critical note for discussion."}, {"pk": 2854023, "translation": "NET", "book": 49, "chapter": 5, "verse": 18, "text": "And do not get drunk with wine, which is debauchery, but be filled by the Spirit,", "comment": "tn Many have taken \u1f10\u03bd \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, \u201cThere are no other examples in biblical Greek in which \u1f10\u03bd + the dative after \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9 indicates content. Further, the parallel with \u03bf\u1f34\u03bd\u1ff3 as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9 language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the \u2018hinge\u2019 prayer introducing the last half of the letter makes a request that the believers \u2018be filled with all the fullness of God\u2019 (\u03c0\u03bb\u03b7\u03c1\u03c9\u03b8\u1fc6\u03c4\u03b5 \u03b5\u1f30\u03c2 \u03c0\u1fb6\u03bd \u03c0\u03bb\u1f75\u03c1\u03c9\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6). The explicit content of \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9 is thus God\u2019s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.\u201d
tn Grk \u201cin which.\u201d
tn Or \u201cdissipation.\u201d See BDAG 148 s.v. \u1f00\u03c3\u03c9\u03c4\u03af\u03b1."}, {"pk": 2854024, "translation": "NET", "book": 49, "chapter": 5, "verse": 19, "text": "speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord,", "comment": "tn See BDAG 1096 s.v. \u03c8\u03ac\u03bb\u03bb\u03c9.
tn Or \u201cwith.\u201d"}, {"pk": 2854025, "translation": "NET", "book": 49, "chapter": 5, "verse": 20, "text": "always giving thanks to God the Father for each other in the name of our Lord Jesus Christ,", "comment": "tn Grk \u201cfor all.\u201d The form \u201call\u201d can be either neuter or masculine."}, {"pk": 2854026, "translation": "NET", "book": 49, "chapter": 5, "verse": 21, "text": "and submitting to one another out of reverence for Christ.", "comment": "sn Eph 5:19\u201321. In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19\u201321 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., \u201cbe filled\u201d) would tend to support both of these options. But it seems out of Paul\u2019s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639."}, {"pk": 2854027, "translation": "NET", "book": 49, "chapter": 5, "verse": 22, "text": "Wives, submit to your husbands as to the Lord,", "comment": "tc The witnesses for the shorter reading (in which the verb \u201csubmit\u201d is only implied) are minimal (\u00cc46 B Cl Hiermss), but significant and early. The rest of the witnesses add one of two verb forms as required by the sense of the passage (picking up the verb from v. 21). Several of these witnesses have \u1f51\u03c0\u03bf\u03c4\u03b1\u03c3\u03c3\u03ad\u03c3\u03b8\u03c9\u03c3\u03b1\u03bd (Jupotassesqwsan), the third person imperative (so \u05d0 A I P \u03a8 0278 33 81 1175 1739 1881 al lat co), while other witnesses, especially the later Byzantine cursives, read \u1f51\u03c0\u03bf\u03c4\u03ac\u03c3\u03c3\u03b5\u03c3\u03b8\u03b5 (Jupotassesqe), the second person imperative (D F G \u00cf sy). The text virtually begs for one of these two verb forms, but the often cryptic style of Paul\u2019s letters argues for the shorter reading. The chronology of development seems to have been no verb \u2013 third person imperative \u2013 second person imperative. It is not insignificant that early lectionaries began a new day\u2019s reading with v. 22; these most likely caused copyists to add the verb at this juncture.
tn Many scholars regard Eph 5:21 as the verse which introduces this section, rather than 5:22. This is due in part to the lack of a main verb in this verse (see tc note which follows). This connection is not likely, however, because it requires the participle \u1f51\u03c0\u03bf\u03c4\u03b1\u03c3\u03c3\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (Jupotassomenoi, \u201csubmitting\u201d) in 5:21 to act as the main verb of the section, and this participle more likely is linked to the command \u201cbe filled by the Spirit\u201d in 5:18 as a participle of result (see sn above). In any case, 5:21 does form a strong link between 5:18\u201321 and what follows, so the paragraph division which has been placed between 5:21 and 22 should not be viewed as a complete break in the author\u2019s thought."}, {"pk": 2854028, "translation": "NET", "book": 49, "chapter": 5, "verse": 23, "text": "because the husband is the head of the wife as also Christ is the head of the church \u2014 he himself being the savior of the body."}, {"pk": 2854029, "translation": "NET", "book": 49, "chapter": 5, "verse": 24, "text": "But as the church submits to Christ, so also wives should submit to their husbands in everything."}, {"pk": 2854030, "translation": "NET", "book": 49, "chapter": 5, "verse": 25, "text": "Husbands, love your wives just as Christ loved the church and gave himself for her", "comment": "tn The Greek article has been translated as a possessive pronoun (ExSyn 215)."}, {"pk": 2854031, "translation": "NET", "book": 49, "chapter": 5, "verse": 26, "text": "to sanctify her by cleansing her with the washing of the water by the word,", "comment": "tn The direct object \u201cher\u201d is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage."}, {"pk": 2854032, "translation": "NET", "book": 49, "chapter": 5, "verse": 27, "text": "so that he may present the church to himself as glorious \u2014 not having a stain or wrinkle, or any such blemish, but holy and blameless.", "comment": "tn The use of the pronoun \u03b1\u1f50\u03c4\u03cc\u03c2 (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.
tn Grk \u201cbut in order that it may be holy and blameless.\u201d"}, {"pk": 2854033, "translation": "NET", "book": 49, "chapter": 5, "verse": 28, "text": "In the same way husbands ought to love their wives as their own bodies. He who loves his wife loves himself.", "comment": "tn Grk \u201cSo also.\u201d"}, {"pk": 2854034, "translation": "NET", "book": 49, "chapter": 5, "verse": 29, "text": "For no one has ever hated his own body but he feeds it and takes care of it, just as Christ also does the church,", "comment": "tn Grk \u201cflesh.\u201d"}, {"pk": 2854035, "translation": "NET", "book": 49, "chapter": 5, "verse": 30, "text": "for we are members of his body.", "comment": "tc Most Western witnesses, as well as the majority of Byzantine mss and a few others (\u05d02 D F G \u03a8 0278 0285vid \u00cf lat), add the following words to the end of the verse: \u1f10\u03ba \u03c4\u1fc6\u03c2 \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f10\u03ba \u03c4\u1ff6\u03bd \u1f40\u03c3\u03c4\u03ad\u03c9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 (ek th\" sarko\" autou kai ek twn ostewn autou, \u201cof his body and of his bones\u201d). This is a (slightly modified) quotation from Gen 2:23a (LXX). The Alexandrian text is solidly behind the shorter reading (\u00cc46 \u05d0* A B 048 33 81 1739* 1881 pc). Although it is possible that an early scribe\u2019s eye skipped over the final \u03b1\u1f50\u03c4\u03bf\u1fe6, there is a much greater likelihood that a scribe added the Genesis quotation in order to fill out and make explicit the author\u2019s incomplete reference to Gen 2:23. Further, on intrinsic grounds, it seems unlikely that the author would refer to the physical nature of creation when speaking of the \u201cbody of Christ\u201d which is spiritual or mystical. Hence, as is often the case with OT quotations, the scribal clarification missed the point the author was making; the shorter reading stands as original."}, {"pk": 2854036, "translation": "NET", "book": 49, "chapter": 5, "verse": 31, "text": "For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh.", "comment": "sn A quotation from Gen 2:24.
tn Grk \u201cthe two shall be as one flesh.\u201d"}, {"pk": 2854037, "translation": "NET", "book": 49, "chapter": 5, "verse": 32, "text": "This mystery is great \u2014 but I am actually speaking with reference to Christ and the church.", "comment": "tn The term \u201cactually\u201d is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement."}, {"pk": 2854038, "translation": "NET", "book": 49, "chapter": 5, "verse": 33, "text": "Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband.", "comment": "tn The translation of \u03c0\u03bb\u1f75\u03bd (plhn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as \u201cbut,\u201d \u201cnevertheless,\u201d or \u201chowever\u201d (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author\u2019s discussion. In this latter case it could be translated with the use of \u201cnow\u201d (so A. T. Lincoln, Ephesians [WBC], 384).
tn The Greek verb \u03c6\u03bf\u03b2\u03ad\u03bf\u03bc\u03b1\u03b9 (fobeomai) here has been translated \u201crespect\u201d and the noun form of the word, i.e., \u03c6\u03cc\u03b2\u03bf\u03c2 (fobos), has been translated as \u201creverence\u201d in 5:21.
tn The \u1f35\u03bd\u03b1 (Jina) clause was taken as imperatival, i.e., \u201clet the wife respect\u2026.\u201d
tn Grk \u201cNevertheless, you also, one by one, each his own wife so let him love as himself.\u201d This statement is cumbersome and was cleaned up to reflect better English style."}, {"pk": 2854039, "translation": "NET", "book": 49, "chapter": 6, "verse": 1, "text": "Children, obey your parents in the Lord for this is right.", "comment": "tn The use of the article \u03c4\u03ac (ta) with \u03c4\u03ad\u03ba\u03bd\u03b1 (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with \u03b3\u03cd\u03bd\u03b1\u1fd6\u03ba\u03b5\u03c2 (gunaikes) in 5:22, \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2 (andres) in 5:25, \u03b4\u03bf\u1fe6\u03bb\u03bf\u03b9 (douloi) in 6:5, and \u03ba\u03cd\u03c1\u03b9\u03bf\u03b9 (kurioi) in 6:9.
tc B D* F G as well as a few versional and patristic representatives lack \u201cin the Lord\u201d (\u1f10\u03bd \u03ba\u03c5\u03c1\u03af\u1ff3, en kuriw), while the phrase is well represented in \u00cc46 \u05d0 A D1 Ivid \u03a8 0278 0285 33 1739 1881 \u00cf sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is \u1f61\u03c2 \u03c4\u1ff7 \u03ba\u03c5\u03c1\u03af\u1ff3/\u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 (Jw\" tw kuriw/Cristw, \u201cas to the Lord/Christ\u201d; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity."}, {"pk": 2854040, "translation": "NET", "book": 49, "chapter": 6, "verse": 2, "text": "\u201cHonor your father and mother,\u201d which is the first commandment accompanied by a promise, namely,", "comment": "sn A quotation from Exod 20:12 and Deut 5:16."}, {"pk": 2854041, "translation": "NET", "book": 49, "chapter": 6, "verse": 3, "text": "\u201cthat it may go well with you and that you will live a long time on the earth.\u201d", "comment": "sn A quotation from Deut 5:16.
tn Grk \u201cbe.\u201d
tn Grk \u201cwill be.\u201d"}, {"pk": 2854042, "translation": "NET", "book": 49, "chapter": 6, "verse": 4, "text": "Fathers, do not provoke your children to anger, but raise them up in the discipline and instruction of the Lord.", "comment": "tn Or \u201cdo not make your children angry.\u201d BDAG 780 s.v. \u03c0\u03b1\u03c1\u03bf\u03c1\u03b3\u03af\u03b6\u03c9 states \u201cmake angry.\u201d The Greek verb in Col 3:21 is a different one with a slightly different nuance.
tn Or perhaps \u201cParents\u201d (so TEV, CEV). The plural \u03bf\u1f31 \u03c0\u03b1\u03c4\u03ad\u03c1\u03b5\u03c2 (Joi patere\", \u201cfathers\u201d) can be used to refer to both the male and female parent (BDAG 786 s.v. \u03c0\u03b1\u03c4\u1f75\u03c1 1.b)."}, {"pk": 2854043, "translation": "NET", "book": 49, "chapter": 6, "verse": 5, "text": "Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ,", "comment": "tn Grk \u201cthe masters according to the flesh.\u201d In the translation above, the article \u03c4\u03bf\u1fd6\u03c2 (tois) governing \u03ba\u03c5\u03c1\u03af\u03bf\u03b9\u03c2 (kuriois) is rendered in English as a possessive pronoun (i.e., \u201cyour\u201d) and the prepositional phrase \u03ba\u03b1\u03c4\u1f70 \u03c3\u03ac\u03c1\u03ba\u03b1 (kata sarka) is taken as modifying \u03ba\u03c5\u03c1\u03af\u03bf\u03b9\u03c2 (indicating that the author is referring to human masters) and not modifying the imperative \u1f51\u03c0\u03b1\u03ba\u03bf\u03cd\u03b5\u03c4\u03b5 (Jupakouete, which would indicate that obedience was according to a human standard or limitation).
tn Traditionally, \u201cServants\u201d (KJV). Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is often translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force."}, {"pk": 2854044, "translation": "NET", "book": 49, "chapter": 6, "verse": 6, "text": "not like those who do their work only when someone is watching \u2014 as people-pleasers \u2014 but as slaves of Christ doing the will of God from the heart.", "comment": "tn Grk \u201cnot according to eye-service.\u201d
tn Grk \u201cfrom the soul.\u201d"}, {"pk": 2854045, "translation": "NET", "book": 49, "chapter": 6, "verse": 7, "text": "Obey with enthusiasm, as though serving the Lord and not people,", "comment": "tn Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.
tn Grk \u201cserving as to the Lord.\u201d"}, {"pk": 2854046, "translation": "NET", "book": 49, "chapter": 6, "verse": 8, "text": "because you know that each person, whether slave or free, if he does something good, this will be rewarded by the Lord.", "comment": "sn The pronoun \u201cthis\u201d (\u03c4\u03bf\u1fe6\u03c4\u03bf, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good."}, {"pk": 2854047, "translation": "NET", "book": 49, "chapter": 6, "verse": 9, "text": "Masters, treat your slaves the same way, giving up the use of threats, because you know that both you and they have the same master in heaven, and there is no favoritism with him.", "comment": "tn Grk \u201cgiving up the threat.\u201d
tn Grk \u201cbecause of both they and you, the Lord is, in heaven\u2026\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Though the Greek text only has \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 (autous, \u201cthem\u201d), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English.
tn Grk \u201cdo the same things to them.\u201d"}, {"pk": 2854048, "translation": "NET", "book": 49, "chapter": 6, "verse": 10, "text": "Finally, be strengthened in the Lord and in the strength of his power."}, {"pk": 2854049, "translation": "NET", "book": 49, "chapter": 6, "verse": 11, "text": "Clothe yourselves with the full armor of God so that you may be able to stand against the schemes of the devil.", "comment": "tn Or \u201ccraftiness.\u201d See BDAG 625 s.v. \u03bc\u03b5\u03b8\u03bf\u03b4\u03b5\u03af\u03b1."}, {"pk": 2854050, "translation": "NET", "book": 49, "chapter": 6, "verse": 12, "text": "For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world rulers of this darkness, against the spiritual forces of evil in the heavens.", "comment": "tn BDAG 837 s.v. \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03cc\u03c2 3 suggests \u201cthe spirit-forces of evil\u201d in Ephesians 6:12.
sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.
tn BDAG 752 s.v. \u03c0\u03ac\u03bb\u03b7 says, \u201cstruggle against\u2026the opponent is introduced by \u03c0\u03c1\u03cc\u03c2 w. the acc.\u201d
tn Grk \u201cblood and flesh.\u201d
tn BDAG 561 s.v. \u03ba\u03bf\u03c3\u03bc\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 suggests \u201cthe rulers of this sinful world\u201d as a gloss. sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse."}, {"pk": 2854051, "translation": "NET", "book": 49, "chapter": 6, "verse": 13, "text": "For this reason, take up the full armor of God so that you may be able to stand your ground on the evil day, and having done everything, to stand.", "comment": "tn The term \u1f00\u03bd\u03b8\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with \u03c3\u03c4\u1fc6\u03bd\u03b1\u03b9 (sthnai; cf. also \u03c3\u03c4\u1fc6\u03c4\u03b5 [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground."}, {"pk": 2854052, "translation": "NET", "book": 49, "chapter": 6, "verse": 14, "text": "Stand firm therefore, by fastening the belt of truth around your waist, by putting on the breastplate of righteousness,", "comment": "tn Grk \u201cgirding your waist with truth.\u201d In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression \u201cwith truth\u201d is probably the genitive idea \u201cbelt of truth.\u201d Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.
sn The four participles fastening\u2026 putting on\u2026fitting\u2026taking up\u2026 indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God."}, {"pk": 2854053, "translation": "NET", "book": 49, "chapter": 6, "verse": 15, "text": "by fitting your feet with the preparation that comes from the good news of peace,", "comment": "tn The definite article \u03c4\u03bf\u1fd6\u03c2 (tois) was taken as a possessive pronoun, i.e., \u201cyour,\u201d since it refers to a part of the physical body.
tn Grk \u201cgospel.\u201d However, this is not a technical term here.
tn Grk \u201cin preparation of the gospel of peace.\u201d The genitive \u03c4\u03bf\u1fe6 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03bf\u03c5 (tou euangeliou) was taken as a genitive of source, i.e., \u201cthat comes from\u2026.\u201d"}, {"pk": 2854054, "translation": "NET", "book": 49, "chapter": 6, "verse": 16, "text": "and in all of this, by taking up the shield of faith with which you can extinguish all the flaming arrows of the evil one.", "comment": "tn Grk \u201cin everything.\u201d
sn The Greek word translated shield (\u03b8\u03c5\u03c1\u03b5\u03cc\u03c2, qureos) refers to the Roman soldier\u2019s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears."}, {"pk": 2854055, "translation": "NET", "book": 49, "chapter": 6, "verse": 17, "text": "And take the helmet of salvation and the sword of the Spirit, which is the word of God.", "comment": "sn The Greek term translated sword (\u03bc\u03ac\u03c7\u03b1\u03b9\u03c1\u03b1, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).
sn An allusion to Isa 59:17."}, {"pk": 2854056, "translation": "NET", "book": 49, "chapter": 6, "verse": 18, "text": "With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and requests for all the saints.", "comment": "tn Both \u201cpray\u201d and \u201cbe alert\u201d are participles in the Greek text (\u201cpraying\u2026being alert\u201d). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.
tn Grk \u201cand toward it.\u201d"}, {"pk": 2854057, "translation": "NET", "book": 49, "chapter": 6, "verse": 19, "text": "Pray for me also, that I may be given the message when I begin to speak \u2014 that I may confidently make known the mystery of the gospel,", "comment": "tn The infinitive \u03b3\u03bd\u03c9\u03c1\u03af\u03c3\u03b1\u03b9 (gnwrisai, \u201cto make known\u201d) is functioning epexegetically to further explain what the author means by the preceding phrase \u201cthat I may be given the message when I begin to speak.\u201d
tn Grk \u201cthat a word may be given to me in the opening of my mouth.\u201d Here \u201cword\u201d (\u03bb\u03cc\u03b3\u03bf\u03c2, logo\") is used in the sense of \u201cmessage.\u201d
tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb \u201cpray\u201d was inserted in the English translation to pick up the participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (proseuxomenoi, \u201cpraying\u201d) in v. 18."}, {"pk": 2854058, "translation": "NET", "book": 49, "chapter": 6, "verse": 20, "text": "for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak."}, {"pk": 2854059, "translation": "NET", "book": 49, "chapter": 6, "verse": 21, "text": "Tychicus, my dear brother and faithful servant in the Lord, will make everything known to you, so that you too may know about my circumstances, how I am doing.", "comment": "tn Grk \u201cthe things according to me.\u201d
tn Grk \u201cthe.\u201d The Greek article \u1f41 (Jo) was translated with the possessive pronoun, \u201cmy.\u201d See ExSyn 215."}, {"pk": 2854060, "translation": "NET", "book": 49, "chapter": 6, "verse": 22, "text": "I have sent him to you for this very purpose, that you may know our circumstances and that he may encourage your hearts.", "comment": "tn Grk \u201cthe things concerning us.\u201d"}, {"pk": 2854061, "translation": "NET", "book": 49, "chapter": 6, "verse": 23, "text": "Peace to the brothers and sisters, and love with faith, from God the Father and the Lord Jesus Christ.", "comment": "tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited)."}, {"pk": 2854062, "translation": "NET", "book": 49, "chapter": 6, "verse": 24, "text": "Grace be with all of those who love our Lord Jesus Christ with an undying love.", "comment": "tn Or \u201cis.\u201d
tc Most witnesses (\u05d02 D \u03a8 \u00cf it sy) have \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d) at the end of the letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. The earliest and best witnesses (\u00cc46 \u05d0* A B F G 0278 6 33 81 1175 1241 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with \u1f00\u03bc\u1f75\u03bd.tn Grk \u201cwithout corruption.\u201d The term \u201clove\u201d is not found at the end of the sentence, but is supplied to clarify the sense in English. The term \u201cundying\u201d which modifies it captures the sense of the kind of love the author is referring to here. He is saying that God\u2019s grace will be with those whose love for Jesus never ceases."}, {"pk": 2854063, "translation": "NET", "book": 50, "chapter": 1, "verse": 1, "text": "From Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons.", "comment": "sn The overseers (or \u201cchurch leaders,\u201d L&N 53.71) is another term for the same official position of leadership as the \u201celder.\u201d This is seen in the interchange of the two terms in Titus 1:6\u20137 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6\u20137 and 1 Tim 3:1\u20137.
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn Traditionally, \u201cservants\u201d or \u201cbondservants.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d
tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter."}, {"pk": 2854064, "translation": "NET", "book": 50, "chapter": 1, "verse": 2, "text": "Grace and peace to you from God our Father and the Lord Jesus Christ!", "comment": "tn Grk \u201cGrace to you and peace.\u201d"}, {"pk": 2854065, "translation": "NET", "book": 50, "chapter": 1, "verse": 3, "text": "I thank my God every time I remember you.", "comment": "tn This could also be translated \u201cfor your every remembrance of me.\u201d See discussion below."}, {"pk": 2854066, "translation": "NET", "book": 50, "chapter": 1, "verse": 4, "text": "I always pray with joy in my every prayer for all of you"}, {"pk": 2854067, "translation": "NET", "book": 50, "chapter": 1, "verse": 5, "text": "because of your participation in the gospel from the first day until now.", "comment": "tn Several alternatives for translating vv. 3\u20135 are possible: (1) \u201cI thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation\u2026\u201d (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) \u201cI thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation\u2026\u201d (see Moffatt; also P. T. O\u2019Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.
sn Your participation (Grk \u201cfellowship\u201d) could refer to Paul rejoicing because of the Philippian converts\u2019 \u201cfellowship\u201d in the gospel along with him, but it is more likely that this refers to their active \u201cparticipation\u201d with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10\u201319, esp. 4:15\u201316)."}, {"pk": 2854068, "translation": "NET", "book": 50, "chapter": 1, "verse": 6, "text": "For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus.", "comment": "tn The word \u201cit\u201d is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.
tn The referent is clearly God from the overall context of the paragraph and the mention of \u201cthe day of Christ Jesus\u201d at the end, which would be redundant if Christ were referred to here.
tn Or \u201camong.\u201d
tn Grk \u201csince I am sure of this very thing.\u201d The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (\u201cI thank\u201d). Paul here gives one reason for his thankfulness."}, {"pk": 2854069, "translation": "NET", "book": 50, "chapter": 1, "verse": 7, "text": "For it is right for me to think this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you became partners in God\u2019s grace together with me.", "comment": "tn Grk \u201cJust as.\u201d The sense here is probably, \u201cSo I give thanks (v. 3) just as it is right for me\u2026\u201d
tn Grk \u201cin my bonds.\u201d The meaning \u201cimprisonment\u201d derives from a figurative extension of the literal meaning (\u201cbonds,\u201d \u201cfetters,\u201d \u201cchains\u201d), L&N 37.115.
tn The word \u201cGod\u2019s\u201d is supplied from the context (v. 2) to clarify the meaning.
tn Or possibly \u201cbecause you have me in your heart.\u201d"}, {"pk": 2854070, "translation": "NET", "book": 50, "chapter": 1, "verse": 8, "text": "For God is my witness that I long for all of you with the affection of Christ Jesus."}, {"pk": 2854071, "translation": "NET", "book": 50, "chapter": 1, "verse": 9, "text": "And I pray this, that your love may abound even more and more in knowledge and every kind of insight"}, {"pk": 2854072, "translation": "NET", "book": 50, "chapter": 1, "verse": 10, "text": "so that you can decide what is best, and thus be sincere and blameless for the day of Christ,"}, {"pk": 2854073, "translation": "NET", "book": 50, "chapter": 1, "verse": 11, "text": "filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God."}, {"pk": 2854074, "translation": "NET", "book": 50, "chapter": 1, "verse": 12, "text": "I want you to know, brothers and sisters, that my situation has actually turned out to advance the gospel:", "comment": "tn Grk \u201cfor the advance of the gospel.\u201d The genitive \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03bf\u03c5 (euangeliou) is taken as objective.
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited)."}, {"pk": 2854075, "translation": "NET", "book": 50, "chapter": 1, "verse": 13, "text": "The whole imperial guard and everyone else knows that I am in prison for the sake of Christ,", "comment": "tn Grk \u201cso that the whole imperial guard.\u201d The \u1f65\u03c3\u03c4\u03b5 (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).
tn Grk \u201cmy bonds [are].\u201d
tn Grk \u201cit has become known by the whole imperial guard and all the rest.\u201d
sn The whole imperial guard (Grk \u201cpraetorium\u201d) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it."}, {"pk": 2854076, "translation": "NET", "book": 50, "chapter": 1, "verse": 14, "text": "and most of the brothers and sisters, having confidence in the Lord because of my imprisonment, now more than ever dare to speak the word fearlessly.", "comment": "tn Grk \u201ceven more so.\u201d
tn Or \u201cmost of the brothers and sisters in the Lord, having confidence.\u201d
tc A number of significant mss have \u201cof God\u201d after \u201cword.\u201d Although \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou) is amply supported in the Alexandrian and Western texts (\u05d0 A B [D*] P \u03a8 048vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (\u00cc46 D2 1739 1881 \u00cf), but it explains well the rise of the other reading. Further, it explains the rise of \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (kuriou, \u201cof the Lord\u201d), the reading of F and G (for if these mss had followed a Vorlage with \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 would not have been expected). Further, \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:12."}, {"pk": 2854077, "translation": "NET", "book": 50, "chapter": 1, "verse": 15, "text": "Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill."}, {"pk": 2854078, "translation": "NET", "book": 50, "chapter": 1, "verse": 16, "text": "The latter do so from love because they know that I am placed here for the defense of the gospel."}, {"pk": 2854079, "translation": "NET", "book": 50, "chapter": 1, "verse": 17, "text": "The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment.", "comment": "tn Grk \u201cthinking to cause trouble to my bonds.\u201d"}, {"pk": 2854080, "translation": "NET", "book": 50, "chapter": 1, "verse": 18, "text": "What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice. Yes, and I will continue to rejoice,", "comment": "tn Or \u201cBut.\u201d The conjunction \u1f00\u03bb\u03bb\u03ac (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, \u201cBut I will also rejoice since I know\u2026\u201d"}, {"pk": 2854081, "translation": "NET", "book": 50, "chapter": 1, "verse": 19, "text": "for I know that this will turn out for my deliverance through your prayers and the help of the Spirit of Jesus Christ.", "comment": "tn Or \u201csalvation.\u201d Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX)."}, {"pk": 2854082, "translation": "NET", "book": 50, "chapter": 1, "verse": 20, "text": "My confident hope is that I will in no way be ashamed but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die.", "comment": "tn Grk \u201cwhether by life or by death.\u201d
tn Or possibly, \u201cbe intimidated, be put to shame.\u201d
tn Grk \u201caccording to my eager expectation and hope.\u201d The \u03ba\u03b1\u03c4\u03ac (kata) phrase is taken as governing the following \u1f45\u03c4\u03b9 (Joti) clause (\u201cthat I will not be ashamed\u2026\u201d); the idea could be expressed more verbally as \u201cI confidently hope that I will not be ashamed\u2026\u201d"}, {"pk": 2854083, "translation": "NET", "book": 50, "chapter": 1, "verse": 21, "text": "For to me, living is Christ and dying is gain."}, {"pk": 2854084, "translation": "NET", "book": 50, "chapter": 1, "verse": 22, "text": "Now if I am to go on living in the body, this will mean productive work for me, yet I don\u2019t know which I prefer:", "comment": "tn Grk \u201cflesh.\u201d
tn Grk \u201cwhat I shall prefer.\u201d The Greek verb \u03b1\u1f31\u03c1\u03ad\u03c9 (Jairew) could also mean \u201cchoose,\u201d but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).sn I don\u2019t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24\u201325.
tn Grk \u201cfruit of work\u201d; the genitive \u1f14\u03c1\u03b3\u03bf\u03c5 (ergou) is taken as an attributed genitive in which the head noun, \u03ba\u03b1\u03c1\u03c0\u03cc\u03c2 (karpos), functions attributively (cf. ExSyn 89-91)."}, {"pk": 2854085, "translation": "NET", "book": 50, "chapter": 1, "verse": 23, "text": "I feel torn between the two, because I have a desire to depart and be with Christ, which is better by far,", "comment": "tn Grk \u201cI am hard-pressed between the two.\u201d Cf. L&N 30.18."}, {"pk": 2854086, "translation": "NET", "book": 50, "chapter": 1, "verse": 24, "text": "but it is more vital for your sake that I remain in the body.", "comment": "tn Grk \u201cBut to remain in the flesh is more necessary for you.\u201d
tn Grk \u201cthe flesh.\u201d"}, {"pk": 2854087, "translation": "NET", "book": 50, "chapter": 1, "verse": 25, "text": "And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress and joy in the faith,", "comment": "tn Grk \u201cfor your progress.\u201d
sn Paul\u2019s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul\u2019s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul\u2019s first Roman imprisonment was also his last."}, {"pk": 2854088, "translation": "NET", "book": 50, "chapter": 1, "verse": 26, "text": "so that what you can be proud of may increase because of me in Christ Jesus, when I come back to you.", "comment": "tn Grk \u201cthrough my coming again to you.\u201d
tn Grk \u201cyour boasting may overflow in Christ Jesus because of me,\u201d or possibly, \u201cyour boasting in me may overflow in Christ Jesus.\u201d BDAG 536 s.v. \u03ba\u03b1\u03cd\u03c7\u03b7\u03bc\u03b1 1 translates the phrase \u03c4\u1f78 \u03ba\u03b1\u03cd\u03c7\u03b7\u03bc\u03b1 \u1f51\u03bc\u1ff6\u03bd (to kauchma jJumwn) in Phil 1:26 as \u201cwhat you can be proud of.\u201d"}, {"pk": 2854089, "translation": "NET", "book": 50, "chapter": 1, "verse": 27, "text": "Only conduct yourselves in a manner worthy of the gospel of Christ so that \u2014 whether I come and see you or whether I remain absent \u2014 I should hear that you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel,", "comment": "tn The phrase \u201cthe faith of the gospel\u201d could mean one of three things: \u201cthe faith that is the gospel\u201d (genitive of apposition), \u201cthe faith that originates from the gospel\u201d (genitive of source), or \u201cfaith in the gospel\u201d (objective genitive).
tn Grk \u201cthe things concerning you, [namely,] that.\u201d The \u1f45\u03c4\u03b9 (Joti) clause is appositional to \u03c4\u1f70 \u03c0\u03b5\u03c1\u1f76 \u1f51\u03bc\u1ff6\u03bd (ta peri Jumwn) and therefore \u201cthe things concerning you\u201d was not translated.
tn Grk \u201clive as citizens.\u201d The verb \u03c0\u03bf\u03bb\u03b9\u03c4\u03b5\u03cd\u03b5\u03c3\u03b8\u03b5 (politeuesqe) connotes the life of a freeman in a free Roman colony.sn Conduct yourselves (Grk \u201clive your lives as citizens\u201d). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven)."}, {"pk": 2854090, "translation": "NET", "book": 50, "chapter": 1, "verse": 28, "text": "and by not being intimidated in any way by your opponents. This is a sign of their destruction, but of your salvation \u2014 a sign which is from God.", "comment": "tn Grk \u201cthis.\u201d The pronoun refers back to \u201ca sign\u201d; thus these words have been repeated for clarity.
tn Grk \u201cwhich is,\u201d continuing the sentence begun in v. 27.sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents\u2019 destruction and of their own salvation.
tn Grk \u201cto them.\u201d sn Paul uses the dative \u201cto them\u201d (translated here as their) to describe the coming destruction of the gospel\u2019s enemies, but the genitive \u201cyour\u201d to describe the believers\u2019 coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear)."}, {"pk": 2854091, "translation": "NET", "book": 50, "chapter": 1, "verse": 29, "text": "For it has been granted to you not only to believe in Christ but also to suffer for him,", "comment": "tn Grk \u201cFor that which is on behalf of Christ has been granted to you \u2013 namely, not only to believe in him but also to suffer for him.\u201d The infinitive phrases are epexegetical to the subject, \u03c4\u1f78 \u1f51\u03c0\u1f72\u03c1 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (to Juper Cristou), which has the force of \u201cthe on-behalf-of-Christ thing,\u201d or \u201cthe thing on behalf of Christ.\u201d To translate this in English requires a different idiom."}, {"pk": 2854092, "translation": "NET", "book": 50, "chapter": 1, "verse": 30, "text": "since you are encountering the same conflict that you saw me face and now hear that I am facing.", "comment": "tn Grk \u201cthat you saw in me and now hear [to be] in me.\u201d
tn Grk \u201chaving,\u201d most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering."}, {"pk": 2854093, "translation": "NET", "book": 50, "chapter": 2, "verse": 1, "text": "Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy,", "comment": "tn Or \u201cspiritual fellowship\u201d if \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (pneumato\") is an attributive genitive; or \u201cfellowship brought about by the Spirit\u201d if \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 is a genitive of source or production.
tn Grk \u201cand any affection and mercy.\u201d The Greek idea, however, is best expressed by \u201cor\u201d in English."}, {"pk": 2854094, "translation": "NET", "book": 50, "chapter": 2, "verse": 2, "text": "complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose.", "comment": "tn Or \u201cand feel the same way,\u201d \u201cand think the same thoughts.\u201d The \u1f35\u03bd\u03b1 (Jina) clause has been translated \u201cand be of the same mind\u201d to reflect its epexegetical force to the imperative \u201ccomplete my joy.\u201d
tn The Greek word here is \u03c3\u03cd\u03bc\u03c8\u03c5\u03c7\u03bf\u03b9 (sumyucoi, literally \u201cfellow souled\u201d)."}, {"pk": 2854095, "translation": "NET", "book": 50, "chapter": 2, "verse": 3, "text": "Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.", "comment": "tn Grk \u201cnot according to selfish ambition.\u201d There is no main verb in this verse; the subjunctive \u03c6\u03c1\u03bf\u03bd\u1fc6\u03c4\u03b5 (fronhte, \u201cbe of the same mind\u201d) is implied here as well. Thus, although most translations supply the verb \u201cdo\u201d at the beginning of v. 3 (e.g., \u201cdo nothing from selfish ambition\u201d), the idea is even stronger than that: \u201cDon\u2019t even think any thoughts motivated by selfish ambition.\u201d"}, {"pk": 2854096, "translation": "NET", "book": 50, "chapter": 2, "verse": 4, "text": "Each of you should be concerned not only about your own interests, but about the interests of others as well.", "comment": "tn On the meaning \u201cbe concerned about\u201d for \u03c3\u03ba\u03bf\u03c0\u03ad\u03c9 (skopew), see L&N 27.36.
tc The bulk of the Western text (D*,c F G K it) dropped \u03ba\u03b1\u03af (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (\u00cc46 \u05d0 A B C D2 0278 33 1739 1881 \u00cf) also marks it as original.tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2\u20134 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2\u20134, the imperative \u201ccomplete\u201d in v. 2. This is followed by a subjunctive after \u1f35\u03bd\u03b1 (Jina, translated as an epexegetical clause, \u201cand be of the same mind\u201d) and three instrumental participles. Thus the focus of these four verses is to \u201cbe of the same mind\u201d and all that follows this instruction is the means for accomplishing that.
tn The word \u201conly\u201d is not in the Greek text, but is implied by the \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u03af (alla kai) in the second clause (\u201cbut\u2026as well\u201d). The bulk of the Western text dropped the \u03ba\u03b1\u03af, motivated most likely by ascetic concerns."}, {"pk": 2854097, "translation": "NET", "book": 50, "chapter": 2, "verse": 5, "text": "You should have the same attitude toward one another that Christ Jesus had,", "comment": "tn Grk \u201cHave this attitude in/among yourselves which also [was] in Christ Jesus,\u201d or \u201cHave this attitude in/among yourselves which [you] also [have] in Christ Jesus.\u201d"}, {"pk": 2854098, "translation": "NET", "book": 50, "chapter": 2, "verse": 6, "text": "who though he existed in the form of God did not regard equality with God as something to be grasped,", "comment": "sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.
sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: \u201c(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre."}, {"pk": 2854099, "translation": "NET", "book": 50, "chapter": 2, "verse": 7, "text": "but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.", "comment": "tn See the note on the word \u201cslaves\u201d in 1:1.
tn Grk \u201cand by being found in form as a man.\u201d The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA27 and UBS4 editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (\u201cby looking like other men\u201d). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural \u201cmen\u201d while line d uses the singular \u201cman.\u201d The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.
tn Grk \u201cby coming in the likeness of people.\u201dsn The expression the likeness of men is similar to Paul\u2019s wording in Rom 8:3 (\u201cin the likeness of sinful flesh\u201d). The same word \u201clikeness\u201d is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anqrwpoi), but was in fact different from them in that he did not have a sin nature."}, {"pk": 2854100, "translation": "NET", "book": 50, "chapter": 2, "verse": 8, "text": "He humbled himself, by becoming obedient to the point of death \u2014 even death on a cross!"}, {"pk": 2854101, "translation": "NET", "book": 50, "chapter": 2, "verse": 9, "text": "As a result God exalted him and gave him the name that is above every name,"}, {"pk": 2854102, "translation": "NET", "book": 50, "chapter": 2, "verse": 10, "text": "so that at the name of Jesus every knee will bow \u2014 in heaven and on earth and under the earth \u2014"}, {"pk": 2854103, "translation": "NET", "book": 50, "chapter": 2, "verse": 11, "text": "and every tongue confess that Jesus Christ is Lord to the glory of God the Father."}, {"pk": 2854104, "translation": "NET", "book": 50, "chapter": 2, "verse": 12, "text": "So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence,", "comment": "tn Grk \u201cwith fear and trembling.\u201d The Greek words \u03c6\u03cc\u03b2\u03bf\u03c2 and \u03c4\u03c1\u03cc\u03bc\u03bf\u03c2 both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul\u2019s use of the terms in other contexts refers to \u201cawe and reverence in the presence of God\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation \u201cawe and reverence\u201d was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6\u201311) and in the believer\u2019s life (2:13) to accomplish their salvation."}, {"pk": 2854105, "translation": "NET", "book": 50, "chapter": 2, "verse": 13, "text": "for the one bringing forth in you both the desire and the effort \u2014 for the sake of his good pleasure \u2014 is God."}, {"pk": 2854106, "translation": "NET", "book": 50, "chapter": 2, "verse": 14, "text": "Do everything without grumbling or arguing,"}, {"pk": 2854107, "translation": "NET", "book": 50, "chapter": 2, "verse": 15, "text": "so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world", "comment": "tn Or \u201cas stars in the universe.\u201d"}, {"pk": 2854108, "translation": "NET", "book": 50, "chapter": 2, "verse": 16, "text": "by holding on to the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain.", "comment": "tn Or \u201cholding out, holding forth.\u201d"}, {"pk": 2854109, "translation": "NET", "book": 50, "chapter": 2, "verse": 17, "text": "But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you."}, {"pk": 2854110, "translation": "NET", "book": 50, "chapter": 2, "verse": 18, "text": "And in the same way you also should be glad and rejoice together with me."}, {"pk": 2854111, "translation": "NET", "book": 50, "chapter": 2, "verse": 19, "text": "Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you."}, {"pk": 2854112, "translation": "NET", "book": 50, "chapter": 2, "verse": 20, "text": "For there is no one here like him who will readily demonstrate his deep concern for you.", "comment": "tn Grk \u201cFor I have no one who is like-minded who will genuinely be concerned for your welfare.\u201d"}, {"pk": 2854113, "translation": "NET", "book": 50, "chapter": 2, "verse": 21, "text": "Others are busy with their own concerns, not those of Jesus Christ."}, {"pk": 2854114, "translation": "NET", "book": 50, "chapter": 2, "verse": 22, "text": "But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel."}, {"pk": 2854115, "translation": "NET", "book": 50, "chapter": 2, "verse": 23, "text": "So I hope to send him as soon as I know more about my situation,"}, {"pk": 2854116, "translation": "NET", "book": 50, "chapter": 2, "verse": 24, "text": "though I am confident in the Lord that I too will be coming to see you soon.", "comment": "tn The words \u201cto see you\u201d are not in the Greek text, but are implied, and are supplied in the translation for clarity."}, {"pk": 2854117, "translation": "NET", "book": 50, "chapter": 2, "verse": 25, "text": "But for now I have considered it necessary to send Epaphroditus to you. For he is my brother, coworker and fellow soldier, and your messenger and minister to me in my need.", "comment": "tn Grk \u201capostle.\u201d
tn Grk \u201cservant of my need.\u201d
tn The Greek word translated \u201cminister\u201d here is \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03cc\u03c2 (leitourgo\").
tn Grk \u201cBut.\u201d The temporal notion (\u201cfor now\u201d) is implied in the epistolary aorist (\u201cI have considered\u201d), for Epaphroditus was dispatched with this letter to the Philippians.
tn Grk \u201cmy brother\u201d instead of \u201cFor he is my brother.\u201d Verse 25 constitutes one sentence in Greek, with \u201cmy brother\u2026\u201d functioning appositionally to \u201cEpaphroditus.\u201d sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus\u2019 character and service is implied in the translation \u201cFor he is\u2026\u201d"}, {"pk": 2854118, "translation": "NET", "book": 50, "chapter": 2, "verse": 26, "text": "Indeed, he greatly missed all of you and was distressed because you heard that he had been ill."}, {"pk": 2854119, "translation": "NET", "book": 50, "chapter": 2, "verse": 27, "text": "In fact he became so ill that he nearly died. But God showed mercy to him \u2014 and not to him only, but also to me \u2014 so that I would not have grief on top of grief.", "comment": "tn Grk \u201cFor he became ill to the point of death.\u201d"}, {"pk": 2854120, "translation": "NET", "book": 50, "chapter": 2, "verse": 28, "text": "Therefore I am all the more eager to send him, so that when you see him again you can rejoice and I can be free from anxiety.", "comment": "tn Or \u201cwhen you see him you can rejoice again.\u201d
tn Grk \u201cI have sent him to you with earnestness.\u201d But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations."}, {"pk": 2854121, "translation": "NET", "book": 50, "chapter": 2, "verse": 29, "text": "So welcome him in the Lord with great joy, and honor people like him,"}, {"pk": 2854122, "translation": "NET", "book": 50, "chapter": 2, "verse": 30, "text": "since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me.", "comment": "tn Grk \u201cmake up for your lack of service to me.\u201d"}, {"pk": 2854123, "translation": "NET", "book": 50, "chapter": 3, "verse": 1, "text": "Finally, my brothers and sisters, rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:12."}, {"pk": 2854124, "translation": "NET", "book": 50, "chapter": 3, "verse": 2, "text": "Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh!", "comment": "sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
tn Grk \u201cbeware of the mutilation.\u201d"}, {"pk": 2854125, "translation": "NET", "book": 50, "chapter": 3, "verse": 3, "text": "For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials", "comment": "tn Grk \u201chave no confidence in the flesh.\u201d
tc The verb \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03c9 (latreuw; here the participial form, \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 [latreuonte\"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of \u201cworshiping God\u201d (see BDAG 587 s.v.). In this text, \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 (pneumati) takes an instrumental force (\u201cby the Spirit\u201d) rather than functioning as object of \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2. However, the word after \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 is in question, no doubt because of the collocation with \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (\u05d0* A B C D2 F G 0278vid 33 1739 1881 \u00cf co Ambr), read \u03b8\u03b5\u03bf\u1fe6 (qeou; thus, \u201cworship by the Spirit of God\u201d). But several other important witnesses (\u05d02 D* P \u03a8 075 365 1175 lat sy Chr) have the dative \u03b8\u03b5\u1ff7 (qew) here (\u201cworship God by the Spirit\u201d). \u00cc46 is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative \u03b8\u03b5\u1ff7 was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading \u03b8\u03b5\u1ff7 thus appears to be a clarifying reading. On external and internal grounds, then, \u03b8\u03b5\u03bf\u1fe6 is the preferred reading.
tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (\u03ba\u03b1\u03c4\u03b1\u03c4\u03bf\u03bc\u1f75, katatomh, \u201cmutilation\u201d; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (\u03c0\u03b5\u03c1\u03b9\u03c4\u03bf\u03bc\u1f75, peritomh; see BDAG 807 s.v.). Both have \u03c4\u03bf\u03bc\u1f75 (the feminine form of the adjective \u03c4\u03bf\u03bc\u03cc\u03c2 [tomo\"], meaning \u201ccutting, sharp\u201d) as their root; the direction of the action of the former is down or off (from \u03ba\u03b1\u03c4\u03ac, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from \u03c0\u03b5\u03c1\u03af, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents."}, {"pk": 2854126, "translation": "NET", "book": 50, "chapter": 3, "verse": 4, "text": "\u2014 though mine too are significant. If someone thinks he has good reasons to put confidence in human credentials, I have more:", "comment": "tn Grk \u201cthough I have reason for confidence even in the flesh.\u201d
tn Grk \u201cflesh.\u201d"}, {"pk": 2854127, "translation": "NET", "book": 50, "chapter": 3, "verse": 5, "text": "I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee.", "comment": "sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection."}, {"pk": 2854128, "translation": "NET", "book": 50, "chapter": 3, "verse": 6, "text": "In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless."}, {"pk": 2854129, "translation": "NET", "book": 50, "chapter": 3, "verse": 7, "text": "But these assets I have come to regard as liabilities because of Christ."}, {"pk": 2854130, "translation": "NET", "book": 50, "chapter": 3, "verse": 8, "text": "More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things \u2014 indeed, I regard them as dung! \u2014 that I may gain Christ,", "comment": "tn The word here translated \u201cdung\u201d was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul\u2019s meaning here, especially since the context is about what the flesh produces."}, {"pk": 2854131, "translation": "NET", "book": 50, "chapter": 3, "verse": 9, "text": "and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ\u2019s faithfulness \u2014 a righteousness from God that is in fact based on Christ\u2019s faithfulness.", "comment": "tn The words \u201cin fact\u201d are supplied because of English style, picking up the force of the Greek article with \u03c0\u03af\u03c3\u03c4\u03b5\u03b9 (pistei). See also the following note on the word \u201cChrist\u2019s.\u201d
tn Or \u201cbased on faith.\u201d
tn Or \u201cfaith in Christ.\u201d A decision is difficult here. Though traditionally translated \u201cfaith in Jesus Christ,\u201d an increasing number of NT scholars are arguing that \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (pisti\" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean \u201cChrist\u2019s faith\u201d or \u201cChrist\u2019s faithfulness\u201d (cf., e.g., G. Howard, \u201cThe \u2018Faith of Christ\u2019,\u201d ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, \u201c\u03a0\u03af\u03c3\u03c4\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6,\u201d NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, \u201cThe Pistis Christou Formulations in Paul,\u201d NovT 22 (1980): 248-63; J. D. G. Dunn, \u201cOnce More, \u03a0\u0399\u03a3\u03a4\u0399\u03a3 \u03a7\u03a1\u0399\u03a3\u03a4\u039f\u03a5,\u201d SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that \u201cthe faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.\u201d Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
tn Grk \u201cbased on the faithfulness.\u201d The article before \u03c0\u03af\u03c3\u03c4\u03b5\u03b9 (pistei) is taken as anaphoric, looking back to \u03b4\u03b9\u1f70 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (dia pistew\" Cristou); hence, \u201cChrist\u2019s\u201d is implied."}, {"pk": 2854132, "translation": "NET", "book": 50, "chapter": 3, "verse": 10, "text": "My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death,", "comment": "tn Grk \u201cto know him, the power of his resurrection, and the fellowship of his sufferings.\u201d
tn The articular infinitive \u03c4\u03bf\u1fe6 \u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9 (tou gnwnai, \u201cto know\u201d) here expresses purpose. The words \u201cMy aim is\u201d have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style)."}, {"pk": 2854133, "translation": "NET", "book": 50, "chapter": 3, "verse": 11, "text": "and so, somehow, to attain to the resurrection from the dead.", "comment": "tn On \u03b5\u1f30 \u03c0\u1ff6\u03c2 (ei pws) as \u201cso, somehow\u201d see BDAG 279, s.v. \u03b5\u1f30 6.n."}, {"pk": 2854134, "translation": "NET", "book": 50, "chapter": 3, "verse": 12, "text": "Not that I have already attained this \u2014 that is, I have not already been perfected \u2014 but I strive to lay hold of that for which Christ Jesus also laid hold of me.", "comment": "tn Grk \u201cthat for which I also was laid hold of by Christ Jesus.\u201d The passive has been translated as active in keeping with contemporary English style."}, {"pk": 2854135, "translation": "NET", "book": 50, "chapter": 3, "verse": 13, "text": "Brothers and sisters, I do not consider myself to have attained this. Instead I am single-minded: Forgetting the things that are behind and reaching out for the things that are ahead,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:12.
tn Grk \u201cBut this one thing (I do).\u201d"}, {"pk": 2854136, "translation": "NET", "book": 50, "chapter": 3, "verse": 14, "text": "with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus.", "comment": "tn Grk \u201cprize, namely, the heavenly calling of God.\u201d
tn Grk \u201caccording to the goal.\u201d"}, {"pk": 2854137, "translation": "NET", "book": 50, "chapter": 3, "verse": 15, "text": "Therefore let those of us who are \u201cperfect\u201d embrace this point of view. If you think otherwise, God will reveal to you the error of your ways.", "comment": "tn Grk \u201cthose of us who are \u2018perfect\u2019 should think this,\u201d or possibly \u201cthose of us who are mature should think this.\u201dsn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one \u2013 neither they nor he \u2013 is in fact perfect. The thrust of vv. 1\u201316 is that human credentials can produce nothing that is pleasing to God (vv. 1\u20138). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12\u201314). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16).
tn Grk \u201creveal this to you.\u201d The referent of the pronoun \u201cthis\u201d is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase \u201cthe error of your ways\u201d; Paul is stating that God will make it known to these believers when they are not in agreement with Paul."}, {"pk": 2854138, "translation": "NET", "book": 50, "chapter": 3, "verse": 16, "text": "Nevertheless, let us live up to the standard that we have already attained.", "comment": "tc Although \u03ba\u03b1\u03bd\u03cc\u03bd\u03b9 (kanoni, \u201cstandard, rule\u201d) is found in most witnesses, though in various locations in this verse (\u05d02 D2 \u03a8 075 \u00cf), it is almost surely a motivated reading, for it clarifies the cryptic \u03c4\u1ff7 \u03b1\u1f50\u03c4\u1ff7 (tw autw, \u201cthe same\u201d). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in \u00cc16,46 \u05d0* A B Ivid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds \u201cstandard\u201d because of English requirements, not because of textual basis.
tn Grk \u201cNevertheless, to what we have attained, to the same hold fast.\u201d"}, {"pk": 2854139, "translation": "NET", "book": 50, "chapter": 3, "verse": 17, "text": "Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example.", "comment": "tn Or \u201cbecome fellow imitators with me [of Christ].\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:12."}, {"pk": 2854140, "translation": "NET", "book": 50, "chapter": 3, "verse": 18, "text": "For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ."}, {"pk": 2854141, "translation": "NET", "book": 50, "chapter": 3, "verse": 19, "text": "Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.", "comment": "tn Grk \u201cwhose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.\u201d"}, {"pk": 2854142, "translation": "NET", "book": 50, "chapter": 3, "verse": 20, "text": "But our citizenship is in heaven \u2014 and we also await a savior from there, the Lord Jesus Christ,"}, {"pk": 2854143, "translation": "NET", "book": 50, "chapter": 3, "verse": 21, "text": "who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.", "comment": "tn Grk \u201ctransform the body of our humility.\u201d"}, {"pk": 2854144, "translation": "NET", "book": 50, "chapter": 4, "verse": 1, "text": "So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:12."}, {"pk": 2854145, "translation": "NET", "book": 50, "chapter": 4, "verse": 2, "text": "I appeal to Euodia and to Syntyche to agree in the Lord."}, {"pk": 2854146, "translation": "NET", "book": 50, "chapter": 4, "verse": 3, "text": "Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.", "comment": "tn Grk \u201cin the gospel,\u201d a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
tn Or \u201cfaithful fellow worker.\u201d This is more likely a descriptive noun, although some scholars interpret the word \u03c3\u03cd\u03b6\u03c5\u03b3\u03bf\u03c2 (suzugos) here as a proper name (\u201cSyzygos\u201d), L&N 42.45."}, {"pk": 2854147, "translation": "NET", "book": 50, "chapter": 4, "verse": 4, "text": "Rejoice in the Lord always. Again I say, rejoice!"}, {"pk": 2854148, "translation": "NET", "book": 50, "chapter": 4, "verse": 5, "text": "Let everyone see your gentleness. The Lord is near!", "comment": "tn Grk \u201clet your gentleness be seen by all.\u201d The passive voice construction has been converted to active voice in the translation for stylistic reasons."}, {"pk": 2854149, "translation": "NET", "book": 50, "chapter": 4, "verse": 6, "text": "Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God."}, {"pk": 2854150, "translation": "NET", "book": 50, "chapter": 4, "verse": 7, "text": "And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.", "comment": "tn Grk \u201cwill guard the hearts of you and the minds of you.\u201d To improve the English style, the second occurrence of \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cof you\u201d) has not been translated, since it is somewhat redundant in English."}, {"pk": 2854151, "translation": "NET", "book": 50, "chapter": 4, "verse": 8, "text": "Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:12."}, {"pk": 2854152, "translation": "NET", "book": 50, "chapter": 4, "verse": 9, "text": "And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you."}, {"pk": 2854153, "translation": "NET", "book": 50, "chapter": 4, "verse": 10, "text": "I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.)", "comment": "tn Grk \u201cfor you were even concerned, but you lacked opportunity.\u201d"}, {"pk": 2854154, "translation": "NET", "book": 50, "chapter": 4, "verse": 11, "text": "I am not saying this because I am in need, for I have learned to be content in any circumstance."}, {"pk": 2854155, "translation": "NET", "book": 50, "chapter": 4, "verse": 12, "text": "I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing.", "comment": "tn The words \u201cof contentment\u201d are not in the Greek text, but are implied by Paul\u2019s remarks at the end of v. 11."}, {"pk": 2854156, "translation": "NET", "book": 50, "chapter": 4, "verse": 13, "text": "I am able to do all things through the one who strengthens me.", "comment": "tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so \u05d0* A B D* I 33 1739 lat co Cl), the majority of witnesses (\u05d02 D2 [F G] \u03a8 075 1881 \u00cf sy) add \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 (Cristw) here (thus, \u201cthrough Christ who strengthens me\u201d). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
tn The Greek word translated \u201call things\u201d is in emphatic position at the beginning of the Greek sentence."}, {"pk": 2854157, "translation": "NET", "book": 50, "chapter": 4, "verse": 14, "text": "Nevertheless, you did well to share with me in my trouble."}, {"pk": 2854158, "translation": "NET", "book": 50, "chapter": 4, "verse": 15, "text": "And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone."}, {"pk": 2854159, "translation": "NET", "book": 50, "chapter": 4, "verse": 16, "text": "For even in Thessalonica on more than one occasion you sent something for my need.", "comment": "tn Or \u201cseveral times\u201d; Grk, \u201cboth once and twice.\u201d The literal expression \u201conce and twice\u201d is frequently used as a Greek idiom referring to an indefinite low number, but more than once (\u201cseveral times\u201d); see L&N 60.70.
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1."}, {"pk": 2854160, "translation": "NET", "book": 50, "chapter": 4, "verse": 17, "text": "I do not say this because I am seeking a gift. Rather, I seek the credit that abounds to your account.", "comment": "tn Grk \u201cNot that I am seeking the gift.\u201d The phrase \u201cI do not say this\u2026\u201d has been supplied in the translation to complete the thought for the modern reader."}, {"pk": 2854161, "translation": "NET", "book": 50, "chapter": 4, "verse": 18, "text": "For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent \u2014 a fragrant offering, an acceptable sacrifice, very pleasing to God."}, {"pk": 2854162, "translation": "NET", "book": 50, "chapter": 4, "verse": 19, "text": "And my God will supply your every need according to his glorious riches in Christ Jesus.", "comment": "tn Or \u201caccording to the riches of his glory.\u201d The phrase \u201cof his glory\u201d is treated as an attributive genitive in the translation."}, {"pk": 2854163, "translation": "NET", "book": 50, "chapter": 4, "verse": 20, "text": "May glory be given to God our Father forever and ever. Amen."}, {"pk": 2854164, "translation": "NET", "book": 50, "chapter": 4, "verse": 21, "text": "Give greetings to all the saints in Christ Jesus. The brothers with me here send greetings.", "comment": "tn Or perhaps, \u201cThe brothers and sisters\u201d (so TEV, TNIV; cf. NRSV \u201cThe friends\u201d; CEV \u201cThe Lord\u2019s followers\u201d) If \u201cbrothers\u201d refers to Paul\u2019s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions \u201call the saints,\u201d which presumably includes everyone, it is more probable here that only Paul\u2019s traveling companions are in view."}, {"pk": 2854165, "translation": "NET", "book": 50, "chapter": 4, "verse": 22, "text": "All the saints greet you, especially those who belong to Caesar\u2019s household."}, {"pk": 2854166, "translation": "NET", "book": 50, "chapter": 4, "verse": 23, "text": "The grace of the Lord Jesus Christ be with your spirit.", "comment": "tc Most witnesses, including several important ones (\u00cc46 \u05d0 A D \u03a8 33 \u00cf lat sy bo), have \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 1739* 1881 sa) lack the valedictory particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of \u1f00\u03bc\u1f75\u03bd."}, {"pk": 2854167, "translation": "NET", "book": 51, "chapter": 1, "verse": 1, "text": "From Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,", "comment": "tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter."}, {"pk": 2854168, "translation": "NET", "book": 51, "chapter": 1, "verse": 2, "text": "to the saints, the faithful brothers and sisters in Christ, at Colossae. Grace and peace to you from God our Father!", "comment": "tn Or \u201cGrace to you and peace.\u201d
tc Most witnesses, including some important ones (\u05d0 A C F G I [P] 075 \u00cf it bo), read \u201cand the Lord Jesus Christ\u201d at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L \u03a8 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.
tn Grk \u201cand faithful.\u201d The construction in Greek (as well as Paul\u2019s style) suggests that the saints are identical to the faithful; hence, the \u03ba\u03b1\u03af (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited)."}, {"pk": 2854169, "translation": "NET", "book": 51, "chapter": 1, "verse": 3, "text": "We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,", "comment": "tn The adverb \u03c0\u03ac\u03bd\u03c4\u03bf\u03c4\u03b5 (pantote) is understood to modify the indicative \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6\u03bc\u03b5\u03bd (eucaristoumen) because it precedes \u03c0\u03b5\u03c1\u1f76 \u1f51\u03bc\u1ff6\u03bd (peri Jumwn) which probably modifies the indicative and not the participle \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (proseucomenoi). But see 1:9 where the same expression occurs and \u03c0\u03b5\u03c1\u1f76 \u1f51\u03bc\u1ff6\u03bd modifies the participle \u201cpraying\u201d (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9)."}, {"pk": 2854170, "translation": "NET", "book": 51, "chapter": 1, "verse": 4, "text": "since we heard about your faith in Christ Jesus and the love that you have for all the saints.", "comment": "tn The adverbial participle \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (akousante\") is understood to be temporal and translated with \u201csince.\u201d A causal idea may also be in the apostle\u2019s mind, but the context emphasizes temporal ideas, e.g., \u201cfrom the day\u201d (v. 6)."}, {"pk": 2854171, "translation": "NET", "book": 51, "chapter": 1, "verse": 5, "text": "Your faith and love have arisen from the hope laid up for you in heaven, which you have heard about in the message of truth, the gospel", "comment": "tn BDAG 113 s.v. \u1f00\u03c0\u03cc\u03ba\u03b5\u03b9\u03bc\u03b1\u03b9 2 renders \u1f00\u03c0\u03bf\u03ba\u03b5\u03b9\u03bc\u03ad\u03bd\u03b7\u03bd (apokeimenhn) with the expression \u201creserved\u201d in this verse.
tn The term \u201cthe gospel\u201d (\u03c4\u03bf\u1fe6 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03bf\u03c5, tou euangeliou) is in apposition to \u201cthe word of truth\u201d (\u03c4\u1ff7 \u03bb\u03cc\u03b3\u1ff3 \u03c4\u1fc6\u03c2 \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b1\u03c2, tw logw th\" alhqeia\") as indicated in the translation.
tn Col 1:3\u20138 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase \u201cYour faith and love have arisen from the hope\u201d is literally \u201cbecause of the hope.\u201d The perfect tense \u201chave arisen\u201d was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another."}, {"pk": 2854172, "translation": "NET", "book": 51, "chapter": 1, "verse": 6, "text": "that has come to you. Just as in the entire world this gospel is bearing fruit and growing, so it has also been bearing fruit and growing among you from the first day you heard it and understood the grace of God in truth.", "comment": "tn Though the participles are periphrastic with the present tense verb \u1f10\u03c3\u03c4\u03af\u03bd (estin), the presence of the temporal indicator \u201cfrom the day\u201d in the next clause indicates that this is a present tense that reaches into the past and should be translated as \u201chas been bearing fruit and growing.\u201d For a discussion of this use of the present tense, see ExSyn 519-20.
tn Grk \u201cjust as in the entire world it is bearing fruit.\u201d The antecedent (\u201cthe gospel\u201d) of the implied subject (\u201cit\u201d) of \u1f10\u03c3\u03c4\u03b9\u03bd (estin) has been specified in the translation for clarity."}, {"pk": 2854173, "translation": "NET", "book": 51, "chapter": 1, "verse": 7, "text": "You learned the gospel from Epaphras, our dear fellow slave \u2014 a faithful minister of Christ on our behalf \u2014", "comment": "tn The Greek text has \u201cwho (\u1f45\u03c2, Jos) is a faithful minister.\u201d The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, \u201cwho told\u201d (\u1f41 \u03b4\u03b7\u03bb\u1f7d\u03c3\u03b1\u03c2, Jo dhlwsa\").
tn Or \u201clearned it.\u201d The Greek text simply has \u201cyou learned\u201d without the reference to \u201cthe gospel,\u201d but \u201cthe gospel\u201d is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
tn The Greek word translated \u201cfellow slave\u201d is \u03c3\u03cd\u03bd\u03b4\u03bf\u03c5\u03bb\u03bf\u03c2 (sundoulo\"); the \u03c3\u03cd\u03bd- prefix here denotes association. Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
tc \u2021 Judging by the superior witnesses for the first person pronoun \u1f21\u03bc\u1ff6\u03bd (Jhmwn, \u201cus\u201d; \u00cc46 \u05d0* A B D* F G 326* 1505 al) vs. the second person pronoun \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyou\u201d; found in \u05d02 C D1 \u03a8 075 33 1739 1881 \u00cf lat sy co), \u1f21\u03bc\u1ff6\u03bd should be regarded as original. Although it is possible that \u1f21\u03bc\u1ff6\u03bd was an early alteration of \u1f51\u03bc\u1ff6\u03bd (either unintentionally, as dittography, since it comes seventeen letters after the previous \u1f21\u03bc\u1ff6\u03bd; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb \u1f10\u03bc\u03ac\u03b8\u03b5\u03c4\u03b5 (emaqete) and is explicit in v. 8 (\u1f51\u03bc\u1ff6\u03bd). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the \u1f51\u03c0\u03ad\u03c1 (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras\u2019 role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports \u1f21\u03bc\u1ff6\u03bd."}, {"pk": 2854174, "translation": "NET", "book": 51, "chapter": 1, "verse": 8, "text": "who also told us of your love in the Spirit."}, {"pk": 2854175, "translation": "NET", "book": 51, "chapter": 1, "verse": 9, "text": "For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding,", "comment": "tn The \u1f35\u03bd\u03b1 (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
tn Or \u201cheard about it\u201d; Grk \u201cheard.\u201d There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author \u201cheard\u201d: a number of translations supply \u201cit\u201d (so KJV, NASB, NRSV; NAB \u201cthis\u201d), but this could refer back either to (1) \u201cyour love in the Spirit\u201d at the end of v. 8, or (2) \u201cyour faith in Christ Jesus and the love that you have for all the saints\u201d (v. 4). In light of this uncertainty, other translations supply \u201cabout you\u201d (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to \u201cyour love in the Spirit\u201d at the end of v. 8.
tn The term \u201cGod\u201d does not appear in the Greek text, but the following reference to \u201cthe knowledge of his will\u201d makes it clear that \u201cGod\u201d is in view as the object of the \u201cpraying and asking,\u201d and should therefore be included in the English translation for clarity."}, {"pk": 2854176, "translation": "NET", "book": 51, "chapter": 1, "verse": 10, "text": "so that you may live worthily of the Lord and please him in all respects \u2014 bearing fruit in every good deed, growing in the knowledge of God,", "comment": "tn The infinitive \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u1fc6\u03c3\u03b1\u03b9 (peripathsai, \u201cto walk, to live, to live one\u2019s life\u201d) is best taken as an infinitive of purpose related to \u201cpraying\u201d (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9, proseucomenoi) and \u201casking\u201d (\u03b1\u1f30\u03c4\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9, aitoumenoi) in v. 9 and is thus translated as \u201cthat you may live.\u201d
tn BDAG 129 s.v. \u1f00\u03c1\u03b5\u03c3\u03ba\u03b5\u03af\u03b1 states that \u1f00\u03c1\u03b5\u03c3\u03ba\u03b5\u03af\u03b1\u03bd (areskeian) refers to a \u201cdesire to please \u03b5\u1f30\u03c2 \u03c0\u1fb6\u03c3\u03b1\u03bd \u1f00. to please (the Lord) in all respects Col 1:10.\u201d"}, {"pk": 2854177, "translation": "NET", "book": 51, "chapter": 1, "verse": 11, "text": "being strengthened with all power according to his glorious might for the display of all patience and steadfastness, joyfully", "comment": "tn The expression \u201cfor the display of\u201d is an attempt to convey in English the force of the Greek preposition \u03b5\u1f30\u03c2 (eis) in this context."}, {"pk": 2854178, "translation": "NET", "book": 51, "chapter": 1, "verse": 12, "text": "giving thanks to the Father who has qualified you to share in the saints\u2019 inheritance in the light.", "comment": "tn Grk \u201cthe inheritance of the saints.\u201d The genitive noun \u03c4\u1ff6\u03bd \u1f01\u03b3\u03af\u03c9\u03bd (twn Jagiwn) is a possessive genitive: \u201cthe saints\u2019 inheritance.\u201d
tn BDAG 473 s.v. \u1f31\u03ba\u03b1\u03bd\u03cc\u03c9 states, \u201c\u03c4\u03b9\u03bd\u1f70 \u03b5\u1f34\u03c2 \u03c4\u03b9 someone for someth. Col 1:12.\u201d The point of the text is that God has qualified the saints for a \u201cshare\u201d or \u201cportion\u201d in the inheritance of the saints."}, {"pk": 2854179, "translation": "NET", "book": 51, "chapter": 1, "verse": 13, "text": "He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves,", "comment": "tn Here \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou) has been translated as a subjective genitive (\u201che loves\u201d)."}, {"pk": 2854180, "translation": "NET", "book": 51, "chapter": 1, "verse": 14, "text": "in whom we have redemption, the forgiveness of sins.", "comment": "tc \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03b1\u1f35\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 (dia tou {aimato\" autou, \u201cthrough his blood\u201d) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {\u05d0 A B C D F G \u03a8 075 0150 6 33 1739 1881 \u00cf latt co as well as several other versions and fathers}. The conviction that \u201cthrough his blood\u201d is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7."}, {"pk": 2854181, "translation": "NET", "book": 51, "chapter": 1, "verse": 15, "text": "He is the image of the invisible God, the firstborn over all creation,", "comment": "tn The genitive construction \u03c0\u03ac\u03c3\u03b7\u03c2 \u03ba\u03c4\u03af\u03c3\u03b5\u03c9\u03c2 (pash\" ktisew\") is a genitive of subordination and is therefore translated as \u201cover all creation.\u201d See ExSyn 103-4.
tn The Greek term \u03c0\u03c1\u03c9\u03c4\u03cc\u03c4\u03bf\u03ba\u03bf\u03c2 (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: \u201cThe \u2018firstborn\u2019 was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), \u2018I will also appoint him my firstborn (\u03c0\u03c1\u03c9\u03c4\u03cc\u03c4\u03bf\u03ba\u03bf\u03bd), the most exalted of the kings of the earth,\u2019 indicates that it can denote supremacy in rank as well as priority in time. But whether the \u03c0\u03c1\u03c9\u03c4\u03cc- element in the word denotes time, rank, or both, the significance of the -\u03c4\u03bf\u03ba\u03bf\u03c2 element as indicating birth or origin (from \u03c4\u03af\u03ba\u03c4\u03c9, give birth to) has been virtually lost except in ref. to lit. birth.\u201d In Col 1:15 the emphasis is on the priority of Jesus\u2019 rank as over and above creation (cf. 1:16 and the \u201cfor\u201d clause referring to Jesus as Creator).
sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: \u201c(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre."}, {"pk": 2854182, "translation": "NET", "book": 51, "chapter": 1, "verse": 16, "text": "for all things in heaven and on earth were created by him \u2014 all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers \u2014 all things were created through him and for him.", "comment": "tn BDAG 579 s.v. \u03ba\u03c5\u03c1\u03b9\u03cc\u03c4\u03b7\u03c2 3 suggests \u201cbearers of the ruling powers, dominions\u201d here."}, {"pk": 2854183, "translation": "NET", "book": 51, "chapter": 1, "verse": 17, "text": "He himself is before all things and all things are held together in him.", "comment": "tn BDAG 973 s.v. \u03c3\u03c5\u03bd\u03af\u03c3\u03c4\u03b7\u03bc\u03b9 B.3 suggests \u201ccontinue, endure, exist, hold together\u201d here."}, {"pk": 2854184, "translation": "NET", "book": 51, "chapter": 1, "verse": 18, "text": "He is the head of the body, the church, as well as the beginning, the firstborn from among the dead, so that he himself may become first in all things.", "comment": "tn Grk \u201cin order that he may become in all things, himself, first.\u201d
tn See the note on the term \u201cfirstborn\u201d in 1:15. Here the reference to Jesus as the \u201cfirstborn from among the dead\u201d seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead."}, {"pk": 2854185, "translation": "NET", "book": 51, "chapter": 1, "verse": 19, "text": "For God was pleased to have all his fullness dwell in the Son", "comment": "tn The noun \u201cGod\u201d does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of \u03b5\u1f50\u03b4\u03cc\u03ba\u03b7\u03c3\u03b5\u03bd (eudokhsen).
tn The aorist verb \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u1fc6\u03c3\u03b1\u03b9 (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as \u201cbegin to dwell, to take up residence.\u201d It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
tn The Greek article \u03c4\u03cc (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., \u201chis.\u201d BDAG 404 s.v. \u03b5\u1f50\u03b4\u03bf\u03ba\u03ad\u03c9 1 translates the phrase as \u201call the fullness willed to dwell in him\u201d thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that \u201cthe fullness\u201d dwells in a person (i.e., \u201cin him\u201d) seems to argue for the translation \u201chis fullness\u201d where \u201chis\u201d refers to God.
tn Grk \u201chim\u201d; the referent (the Son; see v. 13) has been specified in the translation for clarity."}, {"pk": 2854186, "translation": "NET", "book": 51, "chapter": 1, "verse": 20, "text": "and through him to reconcile all things to himself by making peace through the blood of his cross \u2014 through him, whether things on earth or things in heaven.", "comment": "tc The presence or absence of the second occurrence of the phrase \u03b4\u03b9\u1fbf \u03b1\u1f50\u03c4\u03bf\u1fe6 (di\u2019 autou, \u201cthrough him\u201d) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (\u00cc46 \u05d0 A C D1 \u03a8 048vid 33 \u00cf). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original."}, {"pk": 2854187, "translation": "NET", "book": 51, "chapter": 1, "verse": 21, "text": "And you were at one time strangers and enemies in your minds as expressed through your evil deeds,", "comment": "tn Although \u03b4\u03b9\u03b1\u03bd\u03bf\u03af\u03b1 (dianoia) is singular in Greek, the previous plural noun \u1f10\u03c7\u03b8\u03c1\u03bf\u03cd\u03c2 (ecqrous) indicates that all those from Colossae are in view here.
tn The article \u03c4\u1fc7 (th) has been translated as a possessive pronoun (ExSyn 215).
tn The dative \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u1f14\u03c1\u03b3\u03bf\u03b9\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fd6\u03c2 (en toi\" ergoi\" toi\" ponhroi\") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known."}, {"pk": 2854188, "translation": "NET", "book": 51, "chapter": 1, "verse": 22, "text": "but now he has reconciled you by his physical body through death to present you holy, without blemish, and blameless before him \u2014", "comment": "tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active \u1f00\u03c0\u03bf\u03ba\u03b1\u03c4\u1f75\u03bb\u03bb\u03b1\u03be\u03b5\u03bd (apokathllaxen, \u201che has reconciled\u201d): \u1f00\u03c0\u03bf\u03ba\u03b1\u03c4\u03b7\u03bb\u03bb\u03ac\u03b3\u03b7\u03c4\u03b5 (apokathllaghte) in (\u00cc46) B, \u1f00\u03c0\u03bf\u03ba\u03b1\u03c4\u1f75\u03bb\u03bb\u03b1\u03ba\u03c4\u03b1\u03b9 [sic] (apokathllaktai) in 33, and \u1f00\u03c0\u03bf\u03ba\u03b1\u03c4\u03b1\u03bb\u03bb\u03b1\u03b3\u03ad\u03bd\u03c4\u03b5\u03c2 (apokatallagente\") in D* F G. Yet the active verb is strongly supported by \u05d0 A C D2 \u03a8 048 075 [0278] 1739 1881 \u00cf lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative \u1f51\u03bc\u1fb6\u03c2 (Juma\", \u201cyou\u201d) of v. 21 and leaves the following \u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u1fc6\u03c3\u03b1\u03b9 (parasthsai) dangling (\u201cyou were reconciled\u2026to present you\u201d). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the \u03c0\u03bf\u03c4\u03b5 (pote, \u201cat one time\u201d) of v. 21 and the \u03bd\u03c5\u03bd\u1f76 \u03b4\u03ad (nuni de, \u201cbut now\u201d) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the \u1f51\u03bc\u1fb6\u03c2 of v. 21 by way of constructio ad sensum. Since \u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u1fc6\u03c3\u03b1\u03b9 occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (\u1f00\u03c0\u03bf\u03ba\u03b1\u03c4\u03b1\u03bb\u03bb\u03b1\u03b3\u03ad\u03bd\u03c4\u03b5\u03c2) hardly seems to have arisen from \u1f00\u03c0\u03bf\u03ba\u03b1\u03c4\u03b7\u03bb\u03bb\u03ac\u03b3\u03b7\u03c4\u03b5 (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.tn The direct object is omitted in the Greek text, but it is clear from context that \u201cyou\u201d (\u1f51\u03bc\u1fb6\u03c2, Jumas) is implied."}, {"pk": 2854189, "translation": "NET", "book": 51, "chapter": 1, "verse": 23, "text": "if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.", "comment": "tn BDAG 276 s.v. \u1f11\u03b4\u03c1\u03b1\u1fd6\u03bf\u03c2 suggests \u201cfirm, steadfast.\u201d
tn BDAG 639 s.v. \u03bc\u03b5\u03c4\u03b1\u03ba\u03b9\u03bd\u03ad\u03c9 suggests \u201cwithout shifting from the hope\u201d here."}, {"pk": 2854190, "translation": "NET", "book": 51, "chapter": 1, "verse": 24, "text": "Now I rejoice in my sufferings for you, and I fill up in my physical body \u2014 for the sake of his body, the church \u2014 what is lacking in the sufferings of Christ."}, {"pk": 2854191, "translation": "NET", "book": 51, "chapter": 1, "verse": 25, "text": "I became a servant of the church according to the stewardship from God \u2014 given to me for you \u2014 in order to complete the word of God,", "comment": "tn See BDAG 828 s.v. \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9 3. The idea here seems to be that the apostle wants to \u201ccomplete the word of God\u201d in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O\u2019Brien, Colossians, Philemon (WBC), 82.
tn BDAG 697 s.v. \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1 1.b renders the term here as \u201cdivine office.\u201d"}, {"pk": 2854192, "translation": "NET", "book": 51, "chapter": 1, "verse": 26, "text": "that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints."}, {"pk": 2854193, "translation": "NET", "book": 51, "chapter": 1, "verse": 27, "text": "God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.", "comment": "tn The genitive noun \u03c4\u1fc6\u03c2 \u03b4\u03cc\u03be\u03b7\u03c2 (ths doxhs) is an attributive genitive and has therefore been translated as \u201cglorious riches.\u201d"}, {"pk": 2854194, "translation": "NET", "book": 51, "chapter": 1, "verse": 28, "text": "We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ.", "comment": "tn The two participles \u201cinstructing\u201d (\u03bd\u03bf\u03c5\u03b8\u03b5\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2, nouqetounte\") and \u201cteaching\u201d (\u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2, didaskonte\") are translated as participles of means (\u201cby\u201d) related to the finite verb \u201cwe proclaim\u201d (\u03ba\u03b1\u03c4\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03bf\u03bc\u03b5\u03bd, katangellomen).
tn Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd (anqrwpon) is twice translated as a generic (\u201cpeople\u201d and \u201cperson\u201d) since both men and women are clearly intended in this context.
tn Since Paul\u2019s focus is on the present experience of the Colossians, \u201cmature\u201d is a better translation of \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03bd (teleion) than \u201cperfect,\u201d since the latter implies a future, eschatological focus.
tn Or \u201cadmonishing,\u201d or \u201cwarning.\u201d BDAG 679 s.v. \u03bd\u03bf\u03c5\u03b8\u03b5\u03c4\u03ad\u03c9 states, \u201cto counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.\u201d After the participle \u03bd\u03bf\u03c5\u03b8\u03b5\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (nouqetounte\", \u201cinstructing\u201d) the words \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd (panta anqrwpon, \u201call men\u201d) occur in the Greek text, but since the same phrase appears again after \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 (didaskontes) it was omitted in translation to avoid redundancy in English."}, {"pk": 2854195, "translation": "NET", "book": 51, "chapter": 1, "verse": 29, "text": "Toward this goal I also labor, struggling according to his power that powerfully works in me.", "comment": "tn The Greek phrase \u03b5\u1f34\u03c2 \u1f45 (eis Jo, \u201ctoward which\u201d) implies \u201cmovement toward a goal\u201d and has been rendered by the English phrase \u201cToward this goal.\u201d
tn The prepositional phrase \u1f10\u03bd \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9 (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated \u201cpowerfully.\u201d"}, {"pk": 2854196, "translation": "NET", "book": 51, "chapter": 2, "verse": 1, "text": "For I want you to know how great a struggle I have for you, and for those in Laodicea, and for those who have not met me face to face.", "comment": "tn Or \u201cI want you to know how hard I am working for you\u2026\u201d
tn Grk \u201cas many as have not seen my face in the flesh.\u201d"}, {"pk": 2854197, "translation": "NET", "book": 51, "chapter": 2, "verse": 2, "text": "My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ,", "comment": "tn Verse two begins a subordinate \u1f35\u03bd\u03b1 (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase \u201cMy goal is that\u201d is an attempt to reflect in the translation the purpose expressed through the \u1f35\u03bd\u03b1 clauses.
tc There are at least a dozen variants here, almost surely generated by the unusual wording \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (tou qeou, Cristou, \u201cof God, Christ\u201d; so \u00cc46 B Hil). Scribes would be prone to conform this to more common Pauline expressions such as \u201cof God, who is in Christ\u201d (33), \u201cof God, the Father of Christ\u201d (\u05d0* A C 048vid 1175 bo), and \u201cof the God and Father of Christ\u201d (\u05d02 \u03a8 075 0278 365 1505 pc). Even though the external support for the wording \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.
tn The phrase \u201cand that\u201d translates the first \u03b5\u1f30\u03c2 (eis) clause of v. 2 and reflects the second goal of Paul\u2019s striving and struggle for the Colossians \u2013 the first is \u201cencouragement\u201d and the second is \u201cfull assurance.\u201d
tn BDAG 956 s.v. \u03c3\u03c5\u03bc\u03b2\u03b9\u03b2\u03ac\u03b6\u03c9 1.b reads \u201cunite, knit together.\u201d Some commentators take the verb as a reference to instruction, \u201cinstructed in love.\u201d See P. T. O\u2019Brien, Colossians, Philemon (WBC), 93."}, {"pk": 2854198, "translation": "NET", "book": 51, "chapter": 2, "verse": 3, "text": "in whom are hidden all the treasures of wisdom and knowledge."}, {"pk": 2854199, "translation": "NET", "book": 51, "chapter": 2, "verse": 4, "text": "I say this so that no one will deceive you through arguments that sound reasonable.", "comment": "tn BDAG 812 s.v. \u03c0\u03b9\u03b8\u03b1\u03bd\u03bf\u03bb\u03bf\u03b3\u03af\u03b1 states, \u201cpersuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. \u1f10\u03bd \u03c0\u03b9\u03b8\u03b1\u03bd\u03bf\u03bb\u03bf\u03b3\u03af\u1fb3 by specious arguments Col 2:4 (cp. PLips 40 III, 7 \u03b4\u03b9\u1f70 \u03c0\u03b9\u03b8\u03b1\u03bd\u03bf\u03bb\u03bf\u03b3\u03af\u03b1\u03c2).\u201d
sn Paul\u2019s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life."}, {"pk": 2854200, "translation": "NET", "book": 51, "chapter": 2, "verse": 5, "text": "For though I am absent from you in body, I am present with you in spirit, rejoicing to see your morale and the firmness of your faith in Christ.", "comment": "tn The Greek word \u03c4\u03ac\u03be\u03b9\u03c2 can mean \u201corder,\u201d \u201cdiscipline,\u201d or even \u201cunbroken ranks\u201d (REB).
tn The conditional particle \u03b5\u1f30 (ei) together with \u03ba\u03b1\u03af (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with \u1f00\u03bb\u03bb\u03ac (alla).
tn Grk \u201crejoicing and seeing.\u201d"}, {"pk": 2854201, "translation": "NET", "book": 51, "chapter": 2, "verse": 6, "text": "Therefore, just as you received Christ Jesus as Lord, continue to live your lives in him,", "comment": "tn Though the verb \u03c0\u03b1\u03c1\u03b5\u03bb\u03ac\u03b2\u03b5\u03c4\u03b5 (parelabete) does not often take a double accusative, here it seems to do so. Both \u03c4\u1f78\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (ton Criston Ihsoun) and \u03c4\u1f78\u03bd \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of \u201cChrist Jesus\u201d as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.
tn The present imperative \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5 (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as \u201corderly\u201d and \u201cfirm\u201d (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16\u201323). The verb is used literally to refer to a person \u201cwalking\u201d and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life."}, {"pk": 2854202, "translation": "NET", "book": 51, "chapter": 2, "verse": 7, "text": "rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness.", "comment": "tn Or \u201chaving been rooted.\u201d
tn The Greek text has the article \u03c4\u1fc7 (th), not the possessive pronoun \u1f51\u03bc\u1ff6\u03bd (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).
sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle \u201crooted\u201d (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle \u201cbuilt up\u201d (present passive) comes from the world of architecture. The third participle \u201cfirm [established]\u201d (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God\u2019s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5\u201315 for the use of mixed metaphors)."}, {"pk": 2854203, "translation": "NET", "book": 51, "chapter": 2, "verse": 8, "text": "Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ.", "comment": "tn The Greek construction here is somewhat difficult and can be literally rendered \u201cBe careful, lest someone shall be the one who takes you captive.\u201d
tn The Greek reads \u03c4\u1fc6\u03c2 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03ba\u03b5\u03bd\u1fc6\u03c2 \u1f00\u03c0\u03ac\u03c4\u03b7\u03c2 (th\" filosofia\" kai kenh\" apath\"). The two nouns \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03c2 and \u03ba\u03b5\u03bd\u1fc6\u03c2 are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.
tn The phrase \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70 \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5 (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03b1 in this context. Originally it referred to the letters of the alphabet, with the idea at its root of \u201cthings in a row\u201d; see C. Vaughn, \u201cColossians,\u201d EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an \u201celementary teaching\u201d at best, because the idea of \u201cspirits\u201d played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God\u2019s authority and permission)."}, {"pk": 2854204, "translation": "NET", "book": 51, "chapter": 2, "verse": 9, "text": "For in him all the fullness of deity lives in bodily form,", "comment": "sn In him all the fullness of deity lives. The present tense in this verse (\u201clives\u201d) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul\u2019s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man."}, {"pk": 2854205, "translation": "NET", "book": 51, "chapter": 2, "verse": 10, "text": "and you have been filled in him, who is the head over every ruler and authority."}, {"pk": 2854206, "translation": "NET", "book": 51, "chapter": 2, "verse": 11, "text": "In him you also were circumcised \u2014 not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ.", "comment": "tn Grk \u201cin the removal of the body of flesh.\u201d The genitive \u03c4\u1fc6\u03c2 \u03c3\u03b1\u03c1\u03ba\u03cc\u03c2 (th\" sarko\") has been translated as an attributive genitive, \u201cfleshly body.\u201d
tn The terms \u201chowever\u201d and \u201cbut\u201d in this sentence were supplied in order to emphasize the contrast.
tn The articular noun \u03c4\u1fc7 \u1f00\u03c0\u03b5\u03ba\u03b4\u03cd\u03c3\u03b5\u03b9 (th apekdusei) is a noun which ends in -\u03c3\u03b9\u03c2 (-sis) and therefore denotes action, i.e., \u201cremoval.\u201d Since the head noun is a verbal noun, the following genitive \u03c4\u03bf\u1fe6 \u03c3\u1f7d\u03bc\u03b1\u03c4\u03bf\u03c2 (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.
tn The second prepositional phrase beginning with \u1f10\u03bd \u03c4\u1fc7 \u03c0\u03b5\u03c1\u03b9\u03c4\u03bf\u03bc\u1fc7 (en th peritomh) is parallel to the prepositional phrase \u1f10\u03bd \u03c4\u1fc7 \u1f00\u03c0\u03b5\u03ba\u03b4\u03cd\u03c3\u03b5\u03b9 (en th apekdusei) and gives a further explanation of it. The words \u201cthat is\u201d were supplied to bring out this force in the translation."}, {"pk": 2854207, "translation": "NET", "book": 51, "chapter": 2, "verse": 12, "text": "Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead.", "comment": "tn The article with the genitive modifier \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 (th\" pistew\") is functioning as a possessive pronoun (ExSyn 215).
tn The genitive \u03c4\u1fc6\u03c2 \u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u03af\u03b1\u03c2 (th\" energeia\") has been translated as an objective genitive, \u201cfaith in the power.\u201d"}, {"pk": 2854208, "translation": "NET", "book": 51, "chapter": 2, "verse": 13, "text": "And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions.", "comment": "tn The word \u201cnevertheless,\u201d though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle \u1f44\u03bd\u03c4\u03b1\u03c2 (ontas).
tn The article \u03c4\u03bf\u1fd6\u03c2 (tois) with \u03c0\u03b1\u03c1\u03b1\u03c0\u03c4\u1f7d\u03bc\u03b1\u03c3\u03b9\u03bd (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215)."}, {"pk": 2854209, "translation": "NET", "book": 51, "chapter": 2, "verse": 14, "text": "He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross.", "comment": "tn The participle \u1f10\u03be\u03b1\u03bb\u03b5\u03af\u03c8\u03b1\u03c2 (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb \u03c3\u03c5\u03bd\u03b5\u03b6\u03c9\u03bf\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning \u201cdestroy\u201d see BDAG 344-45 s.v. \u1f10\u03be\u03b1\u03bb\u03b5\u03af\u03c6\u03c9 2.
tn On the translation of \u03c7\u03b5\u03b9\u03c1\u03cc\u03b3\u03c1\u03b1\u03c6\u03bf\u03bd (ceirografon), see BDAG 1083 s.v. which refers to it as \u201ca certificate of indebtedness.\u201d"}, {"pk": 2854210, "translation": "NET", "book": 51, "chapter": 2, "verse": 15, "text": "Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.", "comment": "tn The antecedent of the Greek pronoun \u03b1\u1f50\u03c4\u1ff7 (autw) could either be \u201cChrist\u201d or the \u201ccross.\u201d There are several reasons for choosing \u201cthe cross\u201d as the antecedent for \u03b1\u1f50\u03c4\u1ff7 in verse 15: (1) The nearest antecedent is \u03c4\u1ff7 \u03c3\u03c4\u03b1\u03c5\u03c1\u1ff7 (tw staurw) in v. 14; (2) the idea of \u1f10\u03b4\u03b5\u03b9\u03b3\u03bc\u03ac\u03c4\u03b9\u03c3\u03b5\u03bd \u1f10\u03bd \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1 (edeigmatisen en parrhsia, \u201cmade a public disgrace\u201d) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph \u2013 the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for \u03b1\u1f50\u03c4\u1ff7. Thus the best solution is to see \u03b1\u1f50\u03c4\u1ff7 as a reference to the cross and the preposition \u1f10\u03bd (en) indicating \u201cmeans\u201d (i.e., by means of the cross) or possibly (though less likely) location (on the cross).
tn See BDAG 100 s.v. \u1f00\u03c0\u03b5\u03ba\u03b4\u03cd\u03bf\u03bc\u03b1\u03b9 2."}, {"pk": 2854211, "translation": "NET", "book": 51, "chapter": 2, "verse": 16, "text": "Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days \u2014"}, {"pk": 2854212, "translation": "NET", "book": 51, "chapter": 2, "verse": 17, "text": "these are only the shadow of the things to come, but the reality is Christ!", "comment": "tn Grk \u201cbut the body of Christ.\u201d The term body here, when used in contrast to shadow (\u03c3\u03ba\u03b9\u03ac, skia) indicates the opposite meaning, i.e., the reality or substance itself.
tn The word \u201conly,\u201d though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.
tn The genitive \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (tou Cristou) is appositional and translated as such: \u201cthe reality is Christ.\u201d"}, {"pk": 2854213, "translation": "NET", "book": 51, "chapter": 2, "verse": 18, "text": "Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind.", "comment": "tn Grk \u201cby the mind of his flesh.\u201d In the translation above, \u03c3\u03b1\u03c1\u03ba\u03cc\u03c2 (sarkos) is taken as an attributive genitive. The phrase could also be translated \u201cby his sinful thoughts,\u201d since it appears that Paul is using \u03c3\u03ac\u03c1\u03be (sarx, \u201cflesh\u201d) here in a morally negative way.
tn For the various views on the translation of \u1f10\u03bc\u03b2\u03b1\u03c4\u03b5\u03cd\u03c9\u03bd (embateuwn), see BDAG 321 s.v. \u1f10\u03bc\u03b2\u03b1\u03c4\u03b5\u03cd\u03c9 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh."}, {"pk": 2854214, "translation": "NET", "book": 51, "chapter": 2, "verse": 19, "text": "He has not held fast to the head from whom the whole body, supported and knit together through its ligaments and sinews, grows with a growth that is from God.", "comment": "tn The Greek participle \u03ba\u03c1\u03b1\u03c4\u1ff6\u03bd (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.
tn The genitive \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou) has been translated as a genitive of source, \u201cfrom God.\u201d
tn See BDAG 387 s.v. \u1f10\u03c0\u03b9\u03c7\u03bf\u03c1\u03b7\u03b3\u03ad\u03c9 3."}, {"pk": 2854215, "translation": "NET", "book": 51, "chapter": 2, "verse": 20, "text": "If you have died with Christ to the elemental spirits of the world, why do you submit to them as though you lived in the world?", "comment": "tn See the note on the phrase \u201celemental spirits\u201d in 2:8."}, {"pk": 2854216, "translation": "NET", "book": 51, "chapter": 2, "verse": 21, "text": "\u201cDo not handle! Do not taste! Do not touch!\u201d"}, {"pk": 2854217, "translation": "NET", "book": 51, "chapter": 2, "verse": 22, "text": "These are all destined to perish with use, founded as they are on human commands and teachings.", "comment": "tn The expression \u201cfounded as they are\u201d brings out the force of the Greek preposition \u03ba\u03b1\u03c4\u03ac (kata).
tn Grk \u201cThe commands and teachings of men.\u201d"}, {"pk": 2854218, "translation": "NET", "book": 51, "chapter": 2, "verse": 23, "text": "Even though they have the appearance of wisdom with their self-imposed worship and false humility achieved by an unsparing treatment of the body \u2014 a wisdom with no true value \u2014 they in reality result in fleshly indulgence.", "comment": "tc \u2021 The vast bulk of witnesses, including some important ones (\u05d0 A C D F G H \u03a8 075 0278 33 1881 \u00cf lat sy), have \u03ba\u03b1\u03af (kai) here, but the shorter reading is supported by some early and important witnesses (\u00cc46 B 1739 b m Hil Ambst Spec). The \u03ba\u03b1\u03af looks to be a motivated reading in that it makes \u1f00\u03c6\u03b5\u03b9\u03b4\u03af\u03b1 (afeidia) \u201cthe third in a series of datives after \u1f10\u03bd, rather than an instrumental dative qualifying the previous prepositional phrase\u201d (TCGNT 556). At the same time, the omission of \u03ba\u03b1\u03af could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA27 puts \u03ba\u03b1\u03af in brackets, indicating doubts as to its authenticity.
tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle \u03bc\u03ad\u03bd (men) is the second word of the embedded subordinate clause. The phrase \u03bf\u1f50\u03ba \u1f10\u03bd \u03c4\u03b9\u03bc\u1fc7 \u03c4\u03b9\u03bd\u03b9 (ouk en timh tini) modifies the subordinate clause, and the main clause resumes with the preposition \u03c0\u03c1\u03cc\u03c2 (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, \u201cCol 2:23: Which Things Lead to the Fulfillment of the Flesh,\u201d NTS 25 (1979): 254-61.
tn Grk \u201chaving a word of wisdom.\u201d
tn Though the apostle uses the term \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03bf\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u1fc3 (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul\u2019s opponents."}, {"pk": 2854219, "translation": "NET", "book": 51, "chapter": 3, "verse": 1, "text": "Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God."}, {"pk": 2854220, "translation": "NET", "book": 51, "chapter": 3, "verse": 2, "text": "Keep thinking about things above, not things on the earth,"}, {"pk": 2854221, "translation": "NET", "book": 51, "chapter": 3, "verse": 3, "text": "for you have died and your life is hidden with Christ in God."}, {"pk": 2854222, "translation": "NET", "book": 51, "chapter": 3, "verse": 4, "text": "When Christ (who is your life) appears, then you too will be revealed in glory with him.", "comment": "tc Certain mss (B[*] D1 H 0278 1739 \u00cf sy sa) read \u1f21\u03bc\u1ff6\u03bd (Jhmwn, \u201cour\u201d), while others (\u00cc46 \u05d0 C D* F G P \u03a8 075 33 81 1881 al latt bo) read \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyour\u201d). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., \u1f51\u03bc\u1ff6\u03bd) and following in v. 4 (\u1f51\u03bc\u03b5\u1fd6\u03c2, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and \u1f21\u03bc\u1ff6\u03bd may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557."}, {"pk": 2854223, "translation": "NET", "book": 51, "chapter": 3, "verse": 5, "text": "So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry.", "comment": "tn Or \u201clust.\u201d
tn Grk \u201cthe members which are on the earth.\u201d See BDAG 628 s.v. \u03bc\u03ad\u03bb\u03bf\u03c2 1, \u201cput to death whatever in you is worldly.\u201d"}, {"pk": 2854224, "translation": "NET", "book": 51, "chapter": 3, "verse": 6, "text": "Because of these things the wrath of God is coming on the sons of disobedience.", "comment": "tc The words \u1f10\u03c0\u1f76 \u03c4\u03bf\u1f7a\u03c2 \u03c5\u1f31\u03bf\u1f7a\u03c2 \u03c4\u1fc6\u03c2 \u1f00\u03c0\u03b5\u03b9\u03b8\u03b5\u03af\u03b1\u03c2 (epi tou\" Juiou\" th\" apeiqeia\", \u201con the sons of disobedience\u201d) are lacking in \u00cc46 B b sa, but are found in \u05d0 A C D F G H I \u03a8 075 0278 33 1739 1881 \u00cf lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The \u1f10\u03bd \u03bf\u1f37\u03c2 (en |oi\") of v. 7 seems to have no antecedent without \u03c5\u1f31\u03bf\u03cd\u03c2 already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and \u00cc46 share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain. sn The expression sons of disobedience is a Semitic idiom that means \u201cpeople characterized by disobedience.\u201d In this context it refers to \u201call those who are disobedient.\u201d Cf. Eph 5:6."}, {"pk": 2854225, "translation": "NET", "book": 51, "chapter": 3, "verse": 7, "text": "You also lived your lives in this way at one time, when you used to live among them.", "comment": "tn Grk \u201cyou also walked.\u201d The verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9 (peripatew) is commonly used in the NT to refer to behavior or conduct of one\u2019s life (L&N 41.11)."}, {"pk": 2854226, "translation": "NET", "book": 51, "chapter": 3, "verse": 8, "text": "But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth.", "comment": "tn The Greek article with \u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as \u201call such things.\u201d"}, {"pk": 2854227, "translation": "NET", "book": 51, "chapter": 3, "verse": 9, "text": "Do not lie to one another since you have put off the old man with its practices"}, {"pk": 2854228, "translation": "NET", "book": 51, "chapter": 3, "verse": 10, "text": "and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.", "comment": "sn Put off all such things. The commands in vv. 8\u20139 are based on two reasons given in vv. 9\u201310 \u2013 reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul\u2019s statement. (1) What is the meaning of the clothing imagery (i.e., the \u201chave put off\u201d and \u201chave been clothed\u201d)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles \u201chave put off\u201d (v. 9) and \u201chave been clothed\u201d (v. 10) as imperatives (i.e., \u201cput off!\u201d and \u201cput on!\u201d), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion \u2013 they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul\u2019s \u201cclothing\u201d metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul\u2019s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul\u2019s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14)."}, {"pk": 2854229, "translation": "NET", "book": 51, "chapter": 3, "verse": 11, "text": "Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.", "comment": "tn See the note on \u201cfellow slave\u201d in 1:7."}, {"pk": 2854230, "translation": "NET", "book": 51, "chapter": 3, "verse": 12, "text": "Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience,", "comment": "tn If the genitive construct \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03b1 \u03bf\u1f30\u03ba\u03c4\u03b9\u03c1\u03bc\u03bf\u1fe6 (splancna oiktirmou) is a hendiadys then it would be \u201ccompassion\u201d or \u201ctenderheartedness.\u201d See M. J. Harris, Colossians and Philemon (EGGNT), 161."}, {"pk": 2854231, "translation": "NET", "book": 51, "chapter": 3, "verse": 13, "text": "bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others.", "comment": "tn The expression \u201cforgive others\u201d is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
tn Grk \u201cif someone has\u201d; the term \u201chappens,\u201d though not in the Greek text, is inserted to bring out the force of the third class condition.
tn For the translation of \u03c7\u03b1\u03c1\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (carizomenoi) as \u201cforgiving,\u201d see BDAG 1078 s.v. \u03c7\u03b1\u03c1\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 3. The two participles \u201cbearing\u201d (\u1f00\u03bd\u03b5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9, anecomenoi) and \u201cforgiving\u201d (\u03c7\u03b1\u03c1\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9) express the means by which the action of the finite verb \u201cclothe yourselves\u201d is to be carried out."}, {"pk": 2854232, "translation": "NET", "book": 51, "chapter": 3, "verse": 14, "text": "And to all these virtues add love, which is the perfect bond.", "comment": "tn BDAG 365 s.v. \u1f10\u03c0\u03af 7 suggests \u201cto all these\u201d as a translation for \u1f10\u03c0\u1f76 \u03c0\u1fb6\u03c3\u03b9\u03bd \u03b4\u1f72 \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 (epi pasin de toutoi\").
tn The genitive \u03c4\u1fc6\u03c2 \u03c4\u03b5\u03bb\u03b5\u03b9\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2 (th\" teleiothto\") has been translated as an attributive genitive, \u201cthe perfect bond.\u201d
tn The verb \u201cadd,\u201d though not in the Greek text, is implied, picking up the initial imperative \u201cclothe yourselves.\u201d
tn The term \u201cvirtues\u201d is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun \u201cthese.\u201d"}, {"pk": 2854233, "translation": "NET", "book": 51, "chapter": 3, "verse": 15, "text": "Let the peace of Christ be in control in your heart (for you were in fact called as one body to this peace), and be thankful.", "comment": "tn Grk \u201cin one body.\u201d This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity."}, {"pk": 2854234, "translation": "NET", "book": 51, "chapter": 3, "verse": 16, "text": "Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God.", "comment": "tc Since \u201cthe word of Christ\u201d occurs nowhere else in the NT, two predictable variants arose: \u201cword of God\u201d and \u201cword of the Lord.\u201d Even though some of the witnesses for these variants are impressive (\u03ba\u03c5\u03c1\u03af\u03bf\u03c5 [kuriou, \u201cof the Lord\u201d] in \u05d0* I 1175 pc bo; \u03b8\u03b5\u03bf\u1fe6 [qeou, \u201cof God\u201d] in A C* 33 104 323 945 al), the reading \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Cristou, \u201cof Christ\u201d) is read by an excellent cross-section of witnesses (\u00cc46 \u05d02 B C2 D F G \u03a8 075 1739 1881 \u00cf lat sa). On both internal and external grounds, \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 is strongly preferred.
tn Grk \u201cwith grace\u201d; \u201call\u201d is supplied as it is implicitly related to all the previous instructions in the verse."}, {"pk": 2854235, "translation": "NET", "book": 51, "chapter": 3, "verse": 17, "text": "And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him."}, {"pk": 2854236, "translation": "NET", "book": 51, "chapter": 3, "verse": 18, "text": "Wives, submit to your husbands, as is fitting in the Lord.", "comment": "tn The article \u03c4\u03bf\u1fd6\u03c2 (tois) with \u1f00\u03bd\u03b4\u03c1\u03ac\u03c3\u03b9\u03bd (andrasin, \u201chusbands\u201d) has been translated as a possessive pronoun (\u201cyour\u201d); see ExSyn 215."}, {"pk": 2854237, "translation": "NET", "book": 51, "chapter": 3, "verse": 19, "text": "Husbands, love your wives and do not be embittered against them."}, {"pk": 2854238, "translation": "NET", "book": 51, "chapter": 3, "verse": 20, "text": "Children, obey your parents in everything, for this is pleasing in the Lord."}, {"pk": 2854239, "translation": "NET", "book": 51, "chapter": 3, "verse": 21, "text": "Fathers, do not provoke your children, so they will not become disheartened.", "comment": "tn Or perhaps \u201cParents.\u201d The plural \u03bf\u1f31 \u03c0\u03b1\u03c4\u03ad\u03c1\u03b5\u03c2 (Joi patere\", \u201cfathers\u201d) can be used to refer to both the male and female parent (BDAG 786 s.v. \u03c0\u03b1\u03c4\u1f75\u03c1 1.a).
tn Or \u201cdo not cause your children to become resentful\u201d (L&N 88.168). BDAG 391 s.v. \u1f10\u03c1\u03b5\u03b8\u03af\u03b6\u03c9 states, \u201cto cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.\u201d"}, {"pk": 2854240, "translation": "NET", "book": 51, "chapter": 3, "verse": 22, "text": "Slaves, obey your earthly masters in every respect, not only when they are watching \u2014 like those who are strictly people-pleasers \u2014 but with a sincere heart, fearing the Lord.", "comment": "tn On this word here and in 4:1, see the note on \u201cfellow slave\u201d in 1:7.
tn The prepositional phrase \u03ba\u03b1\u03c4\u1f70 \u03c3\u03ac\u03c1\u03ba\u03b1 (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which \u201cthe service-relation holds true.\u201d See BDAG 577 s.v. \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 1.b."}, {"pk": 2854241, "translation": "NET", "book": 51, "chapter": 3, "verse": 23, "text": "Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people,", "comment": "tn Grk \u201cfrom the soul.\u201d
tn Grk \u201cmen\u201d; here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") is used in a generic sense and refers to people in general.
tn The present progressive \u201care doing\u201d was used in the translation of \u03c0\u03bf\u03b9\u1fc6\u03c4\u03b5 (poihte) to bring out the idea that Paul is probably referring to what they already do for work."}, {"pk": 2854242, "translation": "NET", "book": 51, "chapter": 3, "verse": 24, "text": "because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ.", "comment": "tn The form of the term \u03b4\u03bf\u03c5\u03bb\u03b5\u03cd\u03b5\u03c4\u03b5 (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. \u201cfrom the Lord\u201d which would then read as: \u201cbecause you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.\u201d The \u201cfor\u201d is supplied to make the relation explicit (it is actually added in many mss \u2013 D1 \u03a8 075 \u00cf \u2013 but the best ms evidence is against its inclusion). (2) With the imperative, one might expect \u1f61\u03c2 \u03c4\u1ff7 \u03ba\u03c5\u03c1\u03af\u1ff3 (Jw\" tw kuriw), as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the \u1f10\u03c1\u03b3\u03ac\u03b6\u03b5\u03c3\u03b8\u03b5 (ergazesqe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the \u03b3\u03ac\u03c1 (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle \u03b4\u03bf\u03c5\u03bb\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 (douleuonte\") with the dative \u03c4\u1ff7 \u03ba\u03c5\u03c1\u03af\u1ff3. For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185-86.
tn The article \u03c4\u1fc6\u03c2 (ths) has been translated as a possessive pronoun, \u201cyour\u201d (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03af\u03b1 3: \u201ccommon in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God\u2019s children).\u201d
tn The genitive \u03c4\u1fc6\u03c2 \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u03c2 (th\" klhronomia\") is a genitive of apposition: The reward consists of the inheritance."}, {"pk": 2854243, "translation": "NET", "book": 51, "chapter": 3, "verse": 25, "text": "For the one who does wrong will be repaid for his wrong, and there are no exceptions.", "comment": "tn The Greek word used here is \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bb\u03b7\u03bc\u03c8\u03af\u03b1 (proswpolhmyia) and is usually translated \u201cpartiality.\u201d It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.
tn Grk \u201cthat which he did wrong.\u201dsn It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul\u2019s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline."}, {"pk": 2854244, "translation": "NET", "book": 51, "chapter": 4, "verse": 1, "text": "Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven."}, {"pk": 2854245, "translation": "NET", "book": 51, "chapter": 4, "verse": 2, "text": "Be devoted to prayer, keeping alert in it with thanksgiving."}, {"pk": 2854246, "translation": "NET", "book": 51, "chapter": 4, "verse": 3, "text": "At the same time pray for us too, that God may open a door for the message so that we may proclaim the mystery of Christ, for which I am in chains.", "comment": "tn Grk \u201cthat God may open for us a door of the word to speak the mystery of Christ.\u201d The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
tn Or \u201cso that we may speak.\u201d
tn Or \u201cin prison.\u201d
tn Though \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (proseucomenoi) is an adverbial participle related to the previous imperative, \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03c1\u03c4\u03b5\u03c1\u03b5\u1fd6\u03c4\u03b5 (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
tn The \u1f35\u03bd\u03b1 (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction \u1f35\u03bd\u03b1 following a verb of praying is generally regarded as giving the content of the prayer."}, {"pk": 2854247, "translation": "NET", "book": 51, "chapter": 4, "verse": 4, "text": "Pray that I may make it known as I should.", "comment": "tn The phrase begins with the \u1f35\u03bd\u03b1 (Jina) clause and is subordinate to the imperative \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03c1\u03c4\u03b5\u03c1\u03b5\u1fd6\u03c4\u03b5 (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the \u1f35\u03bd\u03b1 of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive \u03bb\u03b1\u03bb\u1fc6\u03c3\u03b1\u03b9 (lalhsai) in v. 3. The term \u201cpray\u201d at the beginning of the sentence is intended to pick up the imperative of v. 3."}, {"pk": 2854248, "translation": "NET", "book": 51, "chapter": 4, "verse": 5, "text": "Conduct yourselves with wisdom toward outsiders, making the most of the opportunities.", "comment": "tn Grk \u201cwalk.\u201d The verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9 (peripatew) is a common NT idiom for one\u2019s lifestyle, behavior, or manner of conduct (L&N 41.11)."}, {"pk": 2854249, "translation": "NET", "book": 51, "chapter": 4, "verse": 6, "text": "Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone."}, {"pk": 2854250, "translation": "NET", "book": 51, "chapter": 4, "verse": 7, "text": "Tychicus, a dear brother, faithful minister, and fellow slave in the Lord, will tell you all the news about me.", "comment": "tn See the note on \u201cfellow slave\u201d in 1:7.
tn Grk \u201call things according to me.\u201d"}, {"pk": 2854251, "translation": "NET", "book": 51, "chapter": 4, "verse": 8, "text": "I sent him to you for this very purpose, that you may know how we are doing and that he may encourage your hearts.", "comment": "tn Grk \u201cthe things concerning us.\u201d"}, {"pk": 2854252, "translation": "NET", "book": 51, "chapter": 4, "verse": 9, "text": "I sent him with Onesimus, the faithful and dear brother, who is one of you. They will tell you about everything here.", "comment": "tn Grk \u201cwill make known to you.\u201d This has been simplified in the translation to \u201cwill tell.\u201d
tn The Greek sentence continues v. 9 with the phrase \u201cwith Onesimus,\u201d but this is awkward in English, so the verb \u201cI sent\u201d was inserted and a new sentence started at the beginning of v. 9 in the translation.
tn Grk \u201cis of you.\u201d"}, {"pk": 2854253, "translation": "NET", "book": 51, "chapter": 4, "verse": 10, "text": "Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him)."}, {"pk": 2854254, "translation": "NET", "book": 51, "chapter": 4, "verse": 11, "text": "And Jesus who is called Justus also sends greetings. In terms of Jewish converts, these are the only fellow workers for the kingdom of God, and they have been a comfort to me.", "comment": "tn Grk \u201cthose of the circumcision.\u201d The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8."}, {"pk": 2854255, "translation": "NET", "book": 51, "chapter": 4, "verse": 12, "text": "Epaphras, who is one of you and a slave of Christ, greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured in all the will of God.", "comment": "tc \u2021 Strong Alexandrian testimony, along with some other witnesses, suggests that \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (Ihsou, \u201cJesus\u201d) follows \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Cristou, \u201cChrist\u201d; so \u05d0 A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (\u00cc46 D F G \u03a8 075 1739 1881 \u00cf it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA27 has \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 in brackets, indicating some doubts as to its authenticity.
tn See the note on \u201cfellow slave\u201d in 1:7.
tn Or \u201cfilled.\u201d"}, {"pk": 2854256, "translation": "NET", "book": 51, "chapter": 4, "verse": 13, "text": "For I can testify that he has worked hard for you and for those in Laodicea and Hierapolis.", "comment": "tn Grk \u201cpain.\u201d This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation \u201cpain\u201d makes sense. For the present verse it has been translated \u201cworked hard.\u201d See BDAG 852 s.v. \u03c0\u03cc\u03bd\u03bf\u03c2 1."}, {"pk": 2854257, "translation": "NET", "book": 51, "chapter": 4, "verse": 14, "text": "Our dear friend Luke the physician and Demas greet you."}, {"pk": 2854258, "translation": "NET", "book": 51, "chapter": 4, "verse": 15, "text": "Give my greetings to the brothers and sisters who are in Laodicea and to Nympha and the church that meets in her house.", "comment": "tc If the name Nympha is accented with a circumflex on the ultima (\u039d\u03c5\u03bc\u03c6\u1fb6\u03bd, Numfan), then it refers to a man; if it receives an acute accent on the penult (\u039d\u03cd\u03bc\u03c6\u03b1\u03bd), the reference is to a woman. Scribes that considered Nympha to be a man\u2019s name had the corresponding masculine pronoun \u03b1\u1f50\u03c4\u03bf\u1fe6 here (autou, \u201chis\u201d; so D [F G] \u03a8 \u00cf), while those who saw Nympha as a woman read the feminine \u03b1\u1f50\u03c4\u1fc6\u03c2 here (auth\", \u201cher\u201d; B 0278 6 1739[*] 1881 sa). Several mss (\u05d0 A C P 075 33 81 104 326 1175 2464 bo) have \u03b1\u1f50\u03c4\u1ff6\u03bd (autwn, \u201ctheir\u201d), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03cd\u03c2 (adelfou\", here translated \u201cbrothers and sisters\u201d) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly \u03b1\u1f50\u03c4\u1fc6\u03c2, and thus Nympha should be considered a woman.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2.
tn Grk \u201cthe church in her house.\u201d The meaning is that Paul sends greetings to the church that meets at Nympha\u2019s house."}, {"pk": 2854259, "translation": "NET", "book": 51, "chapter": 4, "verse": 16, "text": "And after you have read this letter, have it read to the church of Laodicea. In turn, read the letter from Laodicea as well.", "comment": "tn Grk \u201cwhen.\u201d
tn The construction beginning with the imperative \u03c0\u03bf\u03b9\u1f75\u03c3\u03b1\u03c4\u03b5 \u1f35\u03bd\u03b1\u2026\u1f00\u03bd\u03b1\u03b3\u03bd\u03c9\u03c3\u03b8\u1fc7 (poihsate Jina\u2026anagnwsqh) should be translated as \u201chave it read\u201d where the conjunction \u1f35\u03bd\u03b1 functions to mark off its clause as the direct object of the imperative \u03c0\u03bf\u03b9\u1f75\u03c3\u03b1\u03c4\u03b5. The content of the clause (\u201creading the letter\u201d) is what Paul commands with the imperative \u03c0\u03bf\u03b9\u1f75\u03c3\u03b1\u03c4\u03b5. Thus the translation \u201chave it read\u201d has been used here.
sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians."}, {"pk": 2854260, "translation": "NET", "book": 51, "chapter": 4, "verse": 17, "text": "And tell Archippus, \u201cSee to it that you complete the ministry you received in the Lord.\u201d"}, {"pk": 2854261, "translation": "NET", "book": 51, "chapter": 4, "verse": 18, "text": "I, Paul, write this greeting by my own hand. Remember my chains. Grace be with you.", "comment": "tn Grk \u201cthe greeting by my hand, of Paul.\u201d
tn Or \u201cmy imprisonment.\u201d
tc Most witnesses, including a few important ones (\u05d02 D \u03a8 075 0278 \u00cf lat sy), conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (\u05d0* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of \u1f00\u03bc\u1f75\u03bd."}, {"pk": 2854262, "translation": "NET", "book": 52, "chapter": 1, "verse": 1, "text": "From Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ. Grace and peace to you!", "comment": "tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tc The majority of witnesses, including several early and important ones (\u05d0 A [D] I 33 \u00cf bo), have \u1f00\u03c0\u1f78 \u03b8\u03b5\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u1f78\u03c2 \u1f21\u03bc\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03ba\u03c5\u03c1\u03b9\u03bf\u1fe6 \u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (apo qeou patro\" Jhmwn kai kuriou Ihsou Cristou, \u201cfrom God our Father and the Lord Jesus Christ\u201d) at the end of v. 1. The more abrupt reading (\u201cGrace and peace to you\u201d) without this addition is supported by B F G \u03a8 0278 629 1739 1881 pc lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1\u20132?) On the other hand, since 1 Thessalonians is one of Paul\u2019s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience \u201csaints\u201d [which will first be used in his address to the Corinthians], nor does he use \u1f10\u03bd (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul\u2019s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western texttypes.tn Grk \u201cGrace to you and peace.\u201d
map For the location of Thessalonica see JP1-C1; JP2-C1; JP3-C1; JP4-C1."}, {"pk": 2854263, "translation": "NET", "book": 52, "chapter": 1, "verse": 2, "text": "We thank God always for all of you as we mention you constantly in our prayers,", "comment": "tn Or \u201cmention you in our prayers, because we recall constantly\u2026\u201d"}, {"pk": 2854264, "translation": "NET", "book": 52, "chapter": 1, "verse": 3, "text": "because we recall in the presence of our God and Father your work of faith and labor of love and endurance of hope in our Lord Jesus Christ.", "comment": "tn These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.
tn Grk \u201cmaking mention\u2026recalling.\u201d The participle \u03c0\u03bf\u03b9\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 (poioumenoi) in v. 2 has been translated as temporal, and \u03bc\u03bd\u03b7\u03bc\u03bf\u03bd\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 (mnhmoneuonte\") in v. 3 has been translated as causal.
tn Or the phrase may connect at the end of the verse: \u201chope\u2026in the presence of our God and Father.\u201d"}, {"pk": 2854265, "translation": "NET", "book": 52, "chapter": 1, "verse": 4, "text": "We know, brothers and sisters loved by God, that he has chosen you,", "comment": "tn Grk \u201cyour election.\u201d
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited).
tn Grk \u201cknowing.\u201d Because of the length and complexity of the Greek sentence, the participle \u03b5\u1f30\u03b4\u03cc\u03c4\u03b5\u03c2 (eidotes) has been translated as a finite verb and a new sentence started here in the translation."}, {"pk": 2854266, "translation": "NET", "book": 52, "chapter": 1, "verse": 5, "text": "in that our gospel did not come to you merely in words, but in power and in the Holy Spirit and with deep conviction (surely you recall the character we displayed when we came among you to help you).", "comment": "tn Or \u201cbecause.\u201d
tn Or \u201cspeech,\u201d or \u201can act of speaking.\u201d
tn Grk \u201cjust as you know what sort of people we were among you for your sakes.\u201d Verse 5 reflects on the experience of Paul and his fellow preachers; v. 6 begins to describe the Thessalonians\u2019 response."}, {"pk": 2854267, "translation": "NET", "book": 52, "chapter": 1, "verse": 6, "text": "And you became imitators of us and of the Lord, when you received the message with joy that comes from the Holy Spirit, despite great affliction.", "comment": "tn Or \u201cafter you received.\u201d"}, {"pk": 2854268, "translation": "NET", "book": 52, "chapter": 1, "verse": 7, "text": "As a result you became an example to all the believers in Macedonia and in Achaia.", "comment": "tc Most mss (\u05d0 A C D2 F G \u03a8 0278 \u00cf) have the plural \u03c4\u03cd\u03c0\u03bf\u03c5\u03c2 (tupou\", \u201cexamples\u201d) here, while a few important witnesses have the singular \u03c4\u03cd\u03c0\u03bf\u03bd (tupon, \u201cexample\u201d; B D*,c 6 33 81 104 1739 1881 pc lat). With \u1f51\u03bc\u1fb6\u03c2 (Jumas, \u201cyou\u201d) immediately preceding, the plural form looks motivated: Scribes would be expected to change the singular to the plural here. Although the external evidence for the singular reading is not overwhelming, the internal evidence for it is compelling."}, {"pk": 2854269, "translation": "NET", "book": 52, "chapter": 1, "verse": 8, "text": "For from you the message of the Lord has echoed forth not just in Macedonia and Achaia, but in every place reports of your faith in God have spread, so that we do not need to say anything.", "comment": "tn Or \u201cthe word of the Lord.\u201dsn \u201cThe word of the Lord\u201d is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated \u201cthe message of the Lord\u201d because of the focus upon the spread of the gospel evident in the passage.
tn Grk \u201cyour faith in God has gone out.\u201d"}, {"pk": 2854270, "translation": "NET", "book": 52, "chapter": 1, "verse": 9, "text": "For people everywhere report how you welcomed us and how you turned to God from idols to serve the living and true God", "comment": "tn Grk \u201cwhat sort of entrance we had to you\u201d (an idiom for how someone is received).
tn Grk \u201cthey themselves,\u201d referring to people in the places just mentioned."}, {"pk": 2854271, "translation": "NET", "book": 52, "chapter": 1, "verse": 10, "text": "and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath.", "comment": "sn The coming wrath. This wrath is an important theme in 1 Thess 5."}, {"pk": 2854272, "translation": "NET", "book": 52, "chapter": 2, "verse": 1, "text": "For you yourselves know, brothers and sisters, about our coming to you \u2014 it has not proven to be purposeless.", "comment": "tn Grk \u201chas not become empty.\u201d Paul is defending himself against the charge that he lacked earnestness and personal concern for them, but appeared in their city out of greed or egotism. In his defense he appeals to what they recall of his ministry and what has become of it since he left, all of which demonstrates his God-given earnestness and effectiveness.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854273, "translation": "NET", "book": 52, "chapter": 2, "verse": 2, "text": "But although we suffered earlier and were mistreated in Philippi, as you know, we had the courage in our God to declare to you the gospel of God in spite of much opposition.", "comment": "map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn The genitive in the phrase \u03c4\u1f78 \u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (to euangelion tou qeou, \u201cthe gospel of God\u201d) could be translated as either a subjective genitive (\u201cthe gospel which God brings\u201d) or an objective genitive (\u201cthe gospel about God\u201d). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, \u00a7\u00a736-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well."}, {"pk": 2854274, "translation": "NET", "book": 52, "chapter": 2, "verse": 3, "text": "For the appeal we make does not come from error or impurity or with deceit,", "comment": "tn Grk \u201c[is] not\u201d (the verb \u201cto be\u201d is implied in the Greek construction).
tn Grk \u201cFor our exhortation.\u201d Paul here uses \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c3\u03b9\u03c2 (paraklhsis) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God\u2019s salvation (cf. the verb form \u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2 [parakalounto\"] in 2 Cor 5:20)."}, {"pk": 2854275, "translation": "NET", "book": 52, "chapter": 2, "verse": 4, "text": "but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts."}, {"pk": 2854276, "translation": "NET", "book": 52, "chapter": 2, "verse": 5, "text": "For we never appeared with flattering speech, as you know, nor with a pretext for greed \u2014 God is our witness \u2014", "comment": "tn Or \u201ccame on the scene,\u201d \u201ccame.\u201d"}, {"pk": 2854277, "translation": "NET", "book": 52, "chapter": 2, "verse": 6, "text": "nor to seek glory from people, either from you or from others,"}, {"pk": 2854278, "translation": "NET", "book": 52, "chapter": 2, "verse": 7, "text": "although we could have imposed our weight as apostles of Christ; instead we became little children among you. Like a nursing mother caring for her own children,", "comment": "tn Or \u201cwere,\u201d \u201cproved to be.\u201d
tn Punctuating vv. 6 and 7 is difficult. One must consider the difficult textual problem of v. 7 (see tc note on the word \u201cchildren\u201d in that verse) as well as the grammar of the verse. In the translation above, \u201clittle children\u201d is understood to be a predicate nominative connected to the verb \u201cbecame.\u201d This allows a full stop to be placed at the end of v. 6 and before the phrase \u201clike a nursing mother\u201d in v. 7. This separates the two metaphors which impact the textual problem and allows for greater clarity in the way the sentence is read.
tc The variant \u1f24\u03c0\u03b9\u03bf\u03b9 (hpioi, \u201cgentle\u201d) has fair support (\u05d02 A C2 D2 \u03a8c 0278 33 1739 1881 \u00cf), but \u03bd\u1f75\u03c0\u03b9\u03bf\u03b9 (nhpioi, \u201clittle children\u201d) has significantly stronger backing (\u00cc65 \u05d0* B C* D* F G I \u03a8* pc it bo). It is not insignificant that the earliest Alexandrian and Western witnesses in support of \u1f24\u03c0\u03b9\u03bf\u03b9 are actually not Alexandrian or Western; they are the second correctors of Alexandrian and Western mss. Such correctors generally follow a Byzantine Vorlage. The reading \u03bd\u1f75\u03c0\u03b9\u03bf\u03b9 is thus superior externally. Further, \u03bd\u1f75\u03c0\u03b9\u03bf\u03b9 is much harder in this context, for Paul mixes his metaphors (\u201cwe became little children in your midst\u2026Like a nursing mother\u2026\u201d). Thus, the scribes would naturally alter this reading to the softer \u1f24\u03c0\u03b9\u03bf\u03b9 (\u201cwe became gentle\u2026\u201d). Paul is not known for his consistency of figures, however (cf., e.g., Gal 4:19); hence, the intrinsic evidence points to \u03bd\u1f75\u03c0\u03b9\u03bf\u03b9 as original. On the other hand, it is possible that \u03bd\u1f75\u03c0\u03b9\u03bf\u03b9 was caused by dittography with the preceding -\u03bc\u03b5\u03bd (-men). It is even possible that \u03bd\u1f75\u03c0\u03b9\u03bf\u03b9 was caused by an error of hearing right from the beginning: The amanuensis could have heard the apostle incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the ms before it was sent out. If so, one would surely have expected both earlier witnesses on the side of \u1f24\u03c0\u03b9\u03bf\u03b9 and perhaps a few first correctors to have this reading. The reading \u201clittle children\u201d thus stands as most probably original. (For an extended discussion of this problem, see J. A. D. Weima, \u201c\u2018But We Became Infants Among You\u2019: The Case for NHPIOI in 1 Thess 2.7,\u201d NTS 46 [2000]: 547-64; T. B. Sailors, \u201cWedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2.7,\u201d JSNT 80 [2000]: 81-98.)"}, {"pk": 2854279, "translation": "NET", "book": 52, "chapter": 2, "verse": 8, "text": "with such affection for you we were happy to share with you not only the gospel of God but also our own lives, because you had become dear to us.", "comment": "tn Grk \u201clonging for you in this way.\u201d
tn Or \u201cwe are happy.\u201d This verb may be past or present tense, but the context favors the past."}, {"pk": 2854280, "translation": "NET", "book": 52, "chapter": 2, "verse": 9, "text": "For you recall, brothers and sisters, our toil and drudgery: By working night and day so as not to impose a burden on any of you, we preached to you the gospel of God.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854281, "translation": "NET", "book": 52, "chapter": 2, "verse": 10, "text": "You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe."}, {"pk": 2854282, "translation": "NET", "book": 52, "chapter": 2, "verse": 11, "text": "As you know, we treated each one of you as a father treats his own children,"}, {"pk": 2854283, "translation": "NET", "book": 52, "chapter": 2, "verse": 12, "text": "exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory."}, {"pk": 2854284, "translation": "NET", "book": 52, "chapter": 2, "verse": 13, "text": "And so we too constantly thank God that when you received God\u2019s message that you heard from us, you accepted it not as a human message, but as it truly is, God\u2019s message, which is at work among you who believe.", "comment": "tn Paul\u2019s focus is their attitude toward the message he preached: They received it not as a human message but a message from God.
tn Grk \u201cfor this reason,\u201d which seems to look back to Paul\u2019s behavior just described. But it may look forward to v. 13b and mean: \u201cand here is another reason that we constantly thank God: that\u2026\u201d
tn Grk \u201cGod\u2019s word of hearing from us.\u201d"}, {"pk": 2854285, "translation": "NET", "book": 52, "chapter": 2, "verse": 14, "text": "For you became imitators, brothers and sisters, of God\u2019s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854286, "translation": "NET", "book": 52, "chapter": 2, "verse": 15, "text": "who killed both the Lord Jesus and the prophets and persecuted us severely. They are displeasing to God and are opposed to all people,", "comment": "tc \u1f30\u03b4\u03af\u03bf\u03c5\u03c2 (idious, \u201ctheir own prophets\u201d) is found in D1 \u03a8 \u00cf sy McionT. This is obviously a secondary reading. Marcion\u2019s influence may stand behind part of the tradition, but the Byzantine text probably added the adjective in light of its mention in v. 14 and as a clarification or interpretation of which prophets were in view.
tn Or \u201cand drove us out\u201d (cf. Acts 17:5\u201310)."}, {"pk": 2854287, "translation": "NET", "book": 52, "chapter": 2, "verse": 16, "text": "because they hinder us from speaking to the Gentiles so that they may be saved. Thus they constantly fill up their measure of sins, but wrath has come upon them completely.", "comment": "tn Grk \u201cto fill up their sins always.\u201d
tn Or \u201cat last.\u201d
tc The Western text (D F G latt) adds \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou) to \u1f40\u03c1\u03b3\u1f75 (orgh) to read \u201cthe wrath of God,\u201d in emulation of the normal Pauline idiom (cf., e.g., Rom 1:18; Eph 5:6; Col 3:6) and, most likely, to clarify which wrath is in view (since \u1f40\u03c1\u03b3\u1f75 is articular).tn Or \u201cthe wrath,\u201d possibly referring back to the mention of wrath in 1:10."}, {"pk": 2854288, "translation": "NET", "book": 52, "chapter": 2, "verse": 17, "text": "But when we were separated from you, brothers and sisters, for a short time (in presence, not in affection) we became all the more fervent in our great desire to see you in person.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4.
tn Grk \u201cin face, not in heart.\u201d
tn Grk \u201cwith great desire.\u201d
tn Grk \u201cto see your face.\u201d"}, {"pk": 2854289, "translation": "NET", "book": 52, "chapter": 2, "verse": 18, "text": "For we wanted to come to you (I, Paul, in fact tried again and again) but Satan thwarted us.", "comment": "tn Or \u201cseveral times\u201d; Grk, \u201cboth once and twice.\u201d The literal expression \u201conce and twice\u201d is frequently used as a Greek idiom referring to an indefinite low number, but more than once (\u201cseveral times\u201d); see L&N 60.70."}, {"pk": 2854290, "translation": "NET", "book": 52, "chapter": 2, "verse": 19, "text": "For who is our hope or joy or crown to boast of before our Lord Jesus at his coming? Is it not of course you?", "comment": "sn Crown to boast of (Grk \u201ccrown of boasting\u201d). Paul uses boasting or exultation to describe the Christian\u2019s delight in being commended for faithful service by the Lord at his return (1 Cor 9:15\u201316; 2 Cor 1:12\u201314; 10:13\u201318; Phil 2:16; and 1 Cor 3:14; 4:5)."}, {"pk": 2854291, "translation": "NET", "book": 52, "chapter": 2, "verse": 20, "text": "For you are our glory and joy!"}, {"pk": 2854292, "translation": "NET", "book": 52, "chapter": 3, "verse": 1, "text": "So when we could bear it no longer, we decided to stay on in Athens alone.", "comment": "map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2."}, {"pk": 2854293, "translation": "NET", "book": 52, "chapter": 3, "verse": 2, "text": "We sent Timothy, our brother and fellow worker for God in the gospel of Christ, to strengthen you and encourage you about your faith,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tc A variety of readings occurs in this verse. Instead of \u201cand fellow worker for God\u201d (\u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, kai sunergon tou qeou), B has \u201cand fellow worker\u201d (\u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03cc\u03bd); \u05d0 A P \u03a8 0278 6 81 629* 1241 1739 1881 2464 lat co read \u201cand servant of God\u201d (\u03ba\u03b1\u1f76 \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, kai diakonon tou qeou); D2 \u00cf and a few versional witnesses read \u201cand a servant of God and our fellow worker\u201d (\u03ba\u03b1\u1f76 \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1f78\u03bd \u1f21\u03bc\u1ff6\u03bd); and F G have \u201cservant and fellow worker for God\u201d (\u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6). The reading of the text (\u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6) is found in D* 33 b {d m o} Ambst {Pel}. It may be argued that all readings that do not collocate \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03cc\u03bd with \u03b8\u03b5\u03bf\u1fe6 are secondary, as this is certainly the harder reading. Indeed, in only one other place in the NT are human beings said to be \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03bf\u1f76 \u03b8\u03b5\u03bf\u1fe6 (sunergoi qeou; 1 Cor 3:9), and the simplest (though by no means the only) interpretation is that the genitive should be taken associatively (\u201ca fellow worker in association with God\u201d). It is difficult to account for \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 here unless it is authentic because of the theological difficulty that would be easily seen in this wording. A genealogy of the readings suggests that various scribes may have deleted \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 or swapped \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03bd for \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03cc\u03bd to remove the offense. The readings of the Byzantine text and two Western mss (F G) appear to be conflations of earlier readings, but the reading of F G nevertheless indirectly supports \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 since it does not remove the offense. Although the witnesses for \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 are minimal, the internal evidence is quite strong in favor of this reading. With hesitation, it is adopted as authentic.tn Although 1 Thess 3:2 is frequently understood to mean that Timothy is \u201cGod\u2019s fellow worker,\u201d such a view assumes that the genitive \u03b8\u03b5\u03bf\u1fe6 (qeou) is associative for it is related to \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03cc\u03bd (sunergon). However, a genitive of association is not required by the syntax (cf. ExSyn 130)."}, {"pk": 2854294, "translation": "NET", "book": 52, "chapter": 3, "verse": 3, "text": "so that no one would be shaken by these afflictions. For you yourselves know that we are destined for this."}, {"pk": 2854295, "translation": "NET", "book": 52, "chapter": 3, "verse": 4, "text": "For in fact when we were with you, we were telling you in advance that we would suffer affliction, and so it has happened, as you well know.", "comment": "tn Grk \u201cjust as it also occurred and you know.\u201d"}, {"pk": 2854296, "translation": "NET", "book": 52, "chapter": 3, "verse": 5, "text": "So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter somehow tempted you and our toil had proven useless.", "comment": "tn Or \u201cfor this reason.\u201d"}, {"pk": 2854297, "translation": "NET", "book": 52, "chapter": 3, "verse": 6, "text": "But now Timothy has come to us from you and given us the good news of your faith and love and that you always think of us with affection and long to see us just as we also long to see you!", "comment": "tn Grk \u201cyou have a good remembrance of us always.\u201d
tn Grk \u201cbut now Timothy having come,\u201d a subordinate clause leading to the main clause of v. 7.
tn Grk \u201cjust as also we you.\u201d"}, {"pk": 2854298, "translation": "NET", "book": 52, "chapter": 3, "verse": 7, "text": "So in all our distress and affliction, we were reassured about you, brothers and sisters, through your faith.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4.
tn Or \u201cfor this reason.\u201d"}, {"pk": 2854299, "translation": "NET", "book": 52, "chapter": 3, "verse": 8, "text": "For now we are alive again, if you stand firm in the Lord.", "comment": "tn Grk \u201cbecause now we live,\u201d in comparison with his feelings of dread in not knowing how they were doing (cf. 2:17\u20133:5)."}, {"pk": 2854300, "translation": "NET", "book": 52, "chapter": 3, "verse": 9, "text": "For how can we thank God enough for you, for all the joy we feel because of you before our God?", "comment": "tn Grk \u201call the joy with which we rejoice.\u201d
tn Grk \u201cwhat thanks can we render to God about you.\u201d"}, {"pk": 2854301, "translation": "NET", "book": 52, "chapter": 3, "verse": 10, "text": "We pray earnestly night and day to see you in person and make up what may be lacking in your faith.", "comment": "tn Grk \u201cto see your face.\u201d"}, {"pk": 2854302, "translation": "NET", "book": 52, "chapter": 3, "verse": 11, "text": "Now may God our Father himself and our Lord Jesus direct our way to you."}, {"pk": 2854303, "translation": "NET", "book": 52, "chapter": 3, "verse": 12, "text": "And may the Lord cause you to increase and abound in love for one another and for all, just as we do for you,"}, {"pk": 2854304, "translation": "NET", "book": 52, "chapter": 3, "verse": 13, "text": "so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.", "comment": "tc \u2021 Important and early witnesses (\u05d0* A D* 81 629 lat) have \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d) at the end of this benediction, while the majority of mss, including several excellent witnesses (\u05d02 B D2 F G \u03a8 0278 1739 1881 \u00cf it sy sa), lack the particle. A decision is difficult, but in light of Paul\u2019s habit of adding the \u1f00\u03bc\u1f75\u03bd to his notes of praise, even in the middle of his letters (cf. Rom 9:5; 11:36; 15:33; Gal 1:5), one might expect scribes to emulate this practice. Although a decision is difficult, it is probably best to follow the shorter reading. NA27 has the particle in brackets, indicating some doubts as to its authenticity."}, {"pk": 2854305, "translation": "NET", "book": 52, "chapter": 4, "verse": 1, "text": "Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please God (as you are in fact living) that you do so more and more.", "comment": "sn As you received instruction from us about how (Grk \u201cas you received from us how\u201d). The Greek word translated received is used for accepting instructions passed on as fixed traditions from teacher to follower. Paul speaks in these terms about doctrinal traditions as well as ethical instruction that he passes on to his converts and expects them to keep (cf. 1 Cor 11:2, 23; 15:1\u20133; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6).
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4.
tc This parenthetical clause is absent in several later witnesses (D2 \u03a8 \u00cf), but it may have been expunged for sounding redundant. The longer text, in this instance, is solidly supported by \u05d0 A B D* F G 0183vid 0278 33 81 104 326 365 629 al co and should be unquestionably preferred."}, {"pk": 2854306, "translation": "NET", "book": 52, "chapter": 4, "verse": 2, "text": "For you know what commands we gave you through the Lord Jesus."}, {"pk": 2854307, "translation": "NET", "book": 52, "chapter": 4, "verse": 3, "text": "For this is God\u2019s will: that you become holy, that you keep away from sexual immorality,", "comment": "tn Or \u201cyour sanctification.\u201d"}, {"pk": 2854308, "translation": "NET", "book": 52, "chapter": 4, "verse": 4, "text": "that each of you know how to possess his own body in holiness and honor,", "comment": "tn Grk \u201cto gain [or possess] his own vessel.\u201d \u201cVessel\u201d is most likely used figuratively for \u201cbody\u201d (cf. 2 Cor 4:7). Some take it to mean \u201cwife\u201d (thus, \u201cto take a wife for himself\u201d or \u201cto live with his wife\u201d), but this is less likely. See J. Smith, \u201c1 Thess 4:4 \u2013 Breaking the Impasse,\u201d BBR 10 (Fall 2000), who argues that \u201cvessel\u201d in this context is very likely a euphemism for the sexual organs."}, {"pk": 2854309, "translation": "NET", "book": 52, "chapter": 4, "verse": 5, "text": "not in lustful passion like the Gentiles who do not know God."}, {"pk": 2854310, "translation": "NET", "book": 52, "chapter": 4, "verse": 6, "text": "In this matter no one should violate the rights of his brother or take advantage of him, because the Lord is the avenger in all these cases, as we also told you earlier and warned you solemnly.", "comment": "tn Grk \u201cnot to transgress against or defraud his brother in the matter,\u201d continuing the sentence of vv. 3\u20135.
tn Grk \u201cconcerning all these things.\u201d"}, {"pk": 2854311, "translation": "NET", "book": 52, "chapter": 4, "verse": 7, "text": "For God did not call us to impurity but in holiness."}, {"pk": 2854312, "translation": "NET", "book": 52, "chapter": 4, "verse": 8, "text": "Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you.", "comment": "tn Grk \u201crejecting man.\u201d"}, {"pk": 2854313, "translation": "NET", "book": 52, "chapter": 4, "verse": 9, "text": "Now on the topic of brotherly love you have no need for anyone to write you, for you yourselves are taught by God to love one another.", "comment": "tn Grk \u201cconcerning brotherly love.\u201d"}, {"pk": 2854314, "translation": "NET", "book": 52, "chapter": 4, "verse": 10, "text": "And indeed you are practicing it toward all the brothers and sisters in all of Macedonia. But we urge you, brothers and sisters, to do so more and more,", "comment": "tn Grk \u201cbrothers\u201d; this applies to the second occurrence as well. See note on the phrase \u201cbrothers and sisters\u201d in 1:4.
sn To do so more and more. See 1 Thess 4:1."}, {"pk": 2854315, "translation": "NET", "book": 52, "chapter": 4, "verse": 11, "text": "to aspire to lead a quiet life, to attend to your own business, and to work with your hands, as we commanded you."}, {"pk": 2854316, "translation": "NET", "book": 52, "chapter": 4, "verse": 12, "text": "In this way you will live a decent life before outsiders and not be in need.", "comment": "tn Grk \u201cthat you may live,\u201d continuing the sentence of 4:10b\u201311.
tn Or \u201cnot be dependent on anyone\u201d; Grk \u201cand have need of nothing,\u201d \u201cof no one.\u201d"}, {"pk": 2854317, "translation": "NET", "book": 52, "chapter": 4, "verse": 13, "text": "Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4.
tn Grk \u201cignorant.\u201d
tn The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day \u201cwake up\u201d out of death. Here the term refers to death, but \u201csleep\u201d was used in the translation to emphasize the metaphorical, rhetorical usage of the term. This word also occurs in vv. 14 and 15."}, {"pk": 2854318, "translation": "NET", "book": 52, "chapter": 4, "verse": 14, "text": "For if we believe that Jesus died and rose again, so also we believe that God will bring with him those who have fallen asleep as Christians.", "comment": "tn \u201cwe believe that\u201d is understood from the first clause of the verse, which is parallel. Grk \u201cso also God will bring.\u201d
tn Grk \u201cthose who have fallen asleep through Jesus.\u201d It is possible that \u201cthrough Jesus\u201d describes \u201cbring,\u201d but this gives the unlikely double reference, \u201cthrough Jesus God will bring them with Jesus.\u201d Instead it describes their \u201cfalling sleep,\u201d since through him their death is only sleep and not the threat it once was. Also Christians are those whose total existence \u2013 life and death \u2013 is in and through and for Christ (1 Cor 8:6)."}, {"pk": 2854319, "translation": "NET", "book": 52, "chapter": 4, "verse": 15, "text": "For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep.", "comment": "sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said."}, {"pk": 2854320, "translation": "NET", "book": 52, "chapter": 4, "verse": 16, "text": "For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first.", "comment": "tn Neither noun in this phrase (\u1f10\u03bd \u03c6\u03c9\u03bd\u1fc7 \u1f00\u03c1\u03c7\u03b1\u03b3\u03b3\u03ad\u03bb\u03bf\u03c5, ejn fwnh ajrcangelou, \u201cwith the voice of the archangel\u201d) has the article in keeping with Apollonius\u2019 Canon. Since \u1f00\u03c1\u03c7\u03ac\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 (ajrcangelo\") is most likely monadic, both nouns are translated as definite in keeping with Apollonius\u2019 Corollary (see ExSyn 250-51)."}, {"pk": 2854321, "translation": "NET", "book": 52, "chapter": 4, "verse": 17, "text": "Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.", "comment": "tc The words \u03bf\u1f31 \u03c0\u03b5\u03c1\u03b9\u03bb\u03b5\u03b9\u03c0\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (Joi perileipomenoi, \u201c[the ones] who are left\u201d) are lacking in F G {0226vid} ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western mss omitted the words because of perceived redundancy with \u03bf\u1f31 \u03b6\u1ff6\u03bd\u03c4\u03b5\u03c2 (Joi zwnte\", \u201c[the ones] who are alive\u201d).
tn Or \u201csimultaneously,\u201d but this meaning does not fit as well in the parallel in 5:10.
tn Or \u201csnatched up.\u201d The Greek verb \u1f01\u03c1\u03c0\u03ac\u03b6\u03c9 implies that the action is quick or forceful, so the translation supplied the adverb \u201csuddenly\u201d to make this implicit notion clear."}, {"pk": 2854322, "translation": "NET", "book": 52, "chapter": 4, "verse": 18, "text": "Therefore encourage one another with these words."}, {"pk": 2854323, "translation": "NET", "book": 52, "chapter": 5, "verse": 1, "text": "Now on the topic of times and seasons, brothers and sisters, you have no need for anything to be written to you.", "comment": "tn Grk \u201cconcerning the times and the seasons,\u201d a reference to future periods of eschatological fulfillment (cf. Acts 1:7).
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854324, "translation": "NET", "book": 52, "chapter": 5, "verse": 2, "text": "For you know quite well that the day of the Lord will come in the same way as a thief in the night.", "comment": "sn Jesus used a thief coming at night as an illustration of the unexpected and hostile nature of the coming of God\u2019s judgment in the future. This is repeated in various ways in v. 4; 2 Pet 3:10; Rev 3:3; 16:15.
sn The day of the Lord is the period of time in the future when the Lord will intervene in the events of this earth to consummate his redemption and his judgment (Isa 2:11\u201312; 13:6\u201313; Ezek 30:3; Joel 1:15; 2:32; 3:18; Amos 5:18\u201320; Obad 15\u201317; Zeph 1:7\u201318; 2:2\u20133; Zech 14:1, 13, 20\u201321; Mal 4:1, 5; 1 Cor 1:8; 5:5; 2 Cor 1:14; 2 Thess 2:2; 2 Pet 3:10). It includes both blessings and curses, though the latter is emphasized here."}, {"pk": 2854325, "translation": "NET", "book": 52, "chapter": 5, "verse": 3, "text": "Now when they are saying, \u201cThere is peace and security,\u201d then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape.", "comment": "tc \u2021 \u03b4\u03ad (de, \u201cnow\u201d) is found in \u05d02 B D 0226 6 1505 1739 1881 al, but lacking in \u05d0* A F G 33 it. \u03b3\u03ac\u03c1 (gar, \u201cfor\u201d) is the reading of the Byzantine text and a few other witnesses (\u03a8 0278 \u00cf). Although normally the shorter reading is to be preferred, the external evidence is superior for \u03b4\u03ad (being found in the somewhat better Alexandrian and Western witnesses). What, then, is to explain the \u03b3\u03ac\u03c1? Scribes were prone to replace \u03b4\u03ad with \u03b3\u03ac\u03c1, especially in sentences suggesting a causal or explanatory idea, thus making the point more explicit. Internally, the omission of \u03b4\u03ad looks unintentional, a case of homoioarcton (otandelegwsin). Although a decision is difficult, in this instance \u03b4\u03ad has the best credentials for authenticity.
tn Grk a singular \u201cbirth pain.\u201d
tn Grk \u201cpeace and security,\u201d with \u201cthere is\u201d understood in the Greek construction."}, {"pk": 2854326, "translation": "NET", "book": 52, "chapter": 5, "verse": 4, "text": "But you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854327, "translation": "NET", "book": 52, "chapter": 5, "verse": 5, "text": "For you all are sons of the light and sons of the day. We are not of the night nor of the darkness."}, {"pk": 2854328, "translation": "NET", "book": 52, "chapter": 5, "verse": 6, "text": "So then we must not sleep as the rest, but must stay alert and sober."}, {"pk": 2854329, "translation": "NET", "book": 52, "chapter": 5, "verse": 7, "text": "For those who sleep, sleep at night and those who get drunk are drunk at night."}, {"pk": 2854330, "translation": "NET", "book": 52, "chapter": 5, "verse": 8, "text": "But since we are of the day, we must stay sober by putting on the breastplate of faith and love and as a helmet our hope for salvation.", "comment": "sn An allusion to Isa 59:17.
tn Grk \u201chope of salvation\u201d (\u201ca helmet\u2026for salvation\u201d is an allusion to Isa 59:17)."}, {"pk": 2854331, "translation": "NET", "book": 52, "chapter": 5, "verse": 9, "text": "For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ.", "comment": "sn God did not destine us for wrath. In context this refers to the outpouring of God\u2019s wrath on the earth in the day of the Lord (1 Thess 5:2\u20134)."}, {"pk": 2854332, "translation": "NET", "book": 52, "chapter": 5, "verse": 10, "text": "He died for us so that whether we are alert or asleep we will come to life together with him.", "comment": "sn The phrases alert or asleep may be understood (1) of moral alertness (living in faith, love, and hope as vv. 6, 8 call for, versus being unresponsive to God) or (2) of physical life and death (whether alive or dead). The first fits better with the context of 5:1\u20139, while the second returns to the point Paul started with in 4:13\u201318 (no disadvantage for the believing dead).
tn Grk \u201cthe one who died,\u201d describing Jesus Christ (1 Thess 5:9). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 10 in the translation."}, {"pk": 2854333, "translation": "NET", "book": 52, "chapter": 5, "verse": 11, "text": "Therefore encourage one another and build up each other, just as you are in fact doing."}, {"pk": 2854334, "translation": "NET", "book": 52, "chapter": 5, "verse": 12, "text": "Now we ask you, brothers and sisters, to acknowledge those who labor among you and preside over you in the Lord and admonish you,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854335, "translation": "NET", "book": 52, "chapter": 5, "verse": 13, "text": "and to esteem them most highly in love because of their work. Be at peace among yourselves."}, {"pk": 2854336, "translation": "NET", "book": 52, "chapter": 5, "verse": 14, "text": "And we urge you, brothers and sisters, admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854337, "translation": "NET", "book": 52, "chapter": 5, "verse": 15, "text": "See that no one pays back evil for evil to anyone, but always pursue what is good for one another and for all."}, {"pk": 2854338, "translation": "NET", "book": 52, "chapter": 5, "verse": 16, "text": "Always rejoice,"}, {"pk": 2854339, "translation": "NET", "book": 52, "chapter": 5, "verse": 17, "text": "constantly pray,"}, {"pk": 2854340, "translation": "NET", "book": 52, "chapter": 5, "verse": 18, "text": "in everything give thanks. For this is God\u2019s will for you in Christ Jesus."}, {"pk": 2854341, "translation": "NET", "book": 52, "chapter": 5, "verse": 19, "text": "Do not extinguish the Spirit."}, {"pk": 2854342, "translation": "NET", "book": 52, "chapter": 5, "verse": 20, "text": "Do not treat prophecies with contempt."}, {"pk": 2854343, "translation": "NET", "book": 52, "chapter": 5, "verse": 21, "text": "But examine all things; hold fast to what is good."}, {"pk": 2854344, "translation": "NET", "book": 52, "chapter": 5, "verse": 22, "text": "Stay away from every form of evil."}, {"pk": 2854345, "translation": "NET", "book": 52, "chapter": 5, "verse": 23, "text": "Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ."}, {"pk": 2854346, "translation": "NET", "book": 52, "chapter": 5, "verse": 24, "text": "He who calls you is trustworthy, and he will in fact do this.", "comment": "tn Grk \u201cwho will also do,\u201d with the object understood from v. 23."}, {"pk": 2854347, "translation": "NET", "book": 52, "chapter": 5, "verse": 25, "text": "Brothers and sisters, pray for us too.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854348, "translation": "NET", "book": 52, "chapter": 5, "verse": 26, "text": "Greet all the brothers and sisters with a holy kiss.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854349, "translation": "NET", "book": 52, "chapter": 5, "verse": 27, "text": "I call on you solemnly in the Lord to have this letter read to all the brothers and sisters.", "comment": "tn Grk \u201cI adjure you by the Lord,\u201d \u201cI put you under oath before the Lord.\u201d
tc Most witnesses, including some important ones (\u05d02 A \u03a8 [33] 1739 1881 \u00cf ar vg sy bo), read \u201choly\u201d before \u201cbrothers [and sisters]\u201d (\u1f01\u03b3\u03af\u03bf\u03b9\u03c2 \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u1fd6\u03c2, Jagioi\" adelfoi\"). It is possible that \u1f01\u03b3\u03af\u03bf\u03b9\u03c2 dropped out by way of homoioteleuton (in uncial script the words would be written agioisadelfois), but it is equally possible that the adjective was added because of the influence of \u1f01\u03b3\u03af\u1ff3 (Jagiw) in v. 26. Another internal consideration is that the expression \u1f05\u03b3\u03b9\u03bf\u03b9 \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af ({agioi adelfoi, \u201choly brothers\u201d) is not found elsewhere in the corpus Paulinum, though Col 1:2 comes close. But this fact could be argued either way: It may suggest that such an expression is not Pauline; on the other hand, the unusualness of the expression could have resulted in an alteration by some scribes. At the same time, since 1 Thessalonians is one of the earliest of Paul\u2019s letters, and written well before he addresses Christians as saints (\u1f05\u03b3\u03b9\u03bf\u03b9) in 1 Corinthians for the first time, one might argue that Paul\u2019s own forms of expression were going through something of a metamorphosis. Scribes insensitive to this fact could well impute later Pauline collocations onto his earlier letters. The internal evidence seems to support, albeit slightly, the omission of \u1f01\u03b3\u03af\u03bf\u03b9\u03c2 here. Externally, most of the better witnesses of the Alexandrian and Western texts (\u05d0* B D F G 0278 it sa) combine in having the shorter reading. Although the rating of \u201cA\u201d in UBS4 for the omission seems too generous, this reading is still to be preferred.tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:4."}, {"pk": 2854350, "translation": "NET", "book": 52, "chapter": 5, "verse": 28, "text": "The grace of our Lord Jesus Christ be with you.", "comment": "tc Most witnesses, including a few important ones (\u05d0 A D1 \u03a8 1739c \u00cf lat sy bo), conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are sufficiently early and diffuse (B D* F G 0278 6 33 1739* 1881 it sa) to render the verdict against the particle here."}, {"pk": 2854351, "translation": "NET", "book": 53, "chapter": 1, "verse": 1, "text": "From Paul and Silvanus and Timothy, to the church of the Thessalonians in God our Father and the Lord Jesus Christ.", "comment": "map For the location of Thessalonica see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter."}, {"pk": 2854352, "translation": "NET", "book": 53, "chapter": 1, "verse": 2, "text": "Grace and peace to you from God the Father and the Lord Jesus Christ!", "comment": "tn Grk \u201cGrace to you and peace.\u201d
tc \u2021 Most witnesses (\u05d0 A F G I 0278 \u00cf lat sy sa) have \u1f21\u03bc\u1ff6\u03bd (Jhmwn) after \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2 (patros), reading \u201cGod our Father,\u201d in apparent emulation of Paul\u2019s almost universal style. The omission of the pronoun (the reading of B D P 0111vid 33 1739 1881 pc) seems to be the original wording of this salutation. As well, the intrinsic evidence also supports the shorter reading: If 2 Thessalonians is authentic, it was one of Paul\u2019s earliest letters, and, if so, his stereotyped salutation was still in embryonic form (see discussion at 1 Thess 1:1). NA27 places the word in brackets, indicating some doubts as to its authenticity."}, {"pk": 2854353, "translation": "NET", "book": 53, "chapter": 1, "verse": 3, "text": "We ought to thank God always for you, brothers and sisters, and rightly so, because your faith flourishes more and more and the love of each one of you all for one another is ever greater.", "comment": "tn Grk \u201cas is worthy.\u201d
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited)."}, {"pk": 2854354, "translation": "NET", "book": 53, "chapter": 1, "verse": 4, "text": "As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring."}, {"pk": 2854355, "translation": "NET", "book": 53, "chapter": 1, "verse": 5, "text": "This is evidence of God\u2019s righteous judgment, to make you worthy of the kingdom of God, for which in fact you are suffering.", "comment": "tn Grk \u201cso that you may be made worthy.\u201d The passive infinitive \u03ba\u03b1\u03c4\u03b1\u03be\u03b9\u03c9\u03b8\u1fc6\u03bd\u03b1\u03b9 (kataxiwqhnai) has been translated as an active construction in English for stylistic reasons."}, {"pk": 2854356, "translation": "NET", "book": 53, "chapter": 1, "verse": 6, "text": "For it is right for God to repay with affliction those who afflict you,", "comment": "tn Grk \u201cif in fact/since,\u201d as a continuation of the preceding."}, {"pk": 2854357, "translation": "NET", "book": 53, "chapter": 1, "verse": 7, "text": "and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed from heaven with his mighty angels.", "comment": "tn Grk \u201cangels of power,\u201d translated as an attributive genitive.
tn Grk \u201cat the revelation of the Lord Jesus.\u201d"}, {"pk": 2854358, "translation": "NET", "book": 53, "chapter": 1, "verse": 8, "text": "With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus.", "comment": "tn Grk \u201cmeting out,\u201d as a description of Jesus Christ in v. 7. Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 8 in the translation.
sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15."}, {"pk": 2854359, "translation": "NET", "book": 53, "chapter": 1, "verse": 9, "text": "They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength,", "comment": "tn Grk \u201cwho,\u201d describing the people mentioned in v. 8. A new sentence was started here in the translation by replacing the relative pronoun with a personal pronoun.
tn Or \u201cpower,\u201d or \u201cmight.\u201d The construction can also be translated as an attributed genitive: \u201cfrom his glorious strength\u201d (cf. TEV \u201cglorious might\u201d; CEV \u201cglorious strength\u201d; NLT \u201cglorious power\u201d).sn An allusion to Isa 2:10, 19, 21."}, {"pk": 2854360, "translation": "NET", "book": 53, "chapter": 1, "verse": 10, "text": "when he comes to be glorified among his saints and admired on that day among all who have believed \u2014 and you did in fact believe our testimony.", "comment": "tn Grk \u201cbecause our testimony to you was believed.\u201d
tn Or \u201cmarveled at.\u201d"}, {"pk": 2854361, "translation": "NET", "book": 53, "chapter": 1, "verse": 11, "text": "And in this regard we pray for you always, that our God will make you worthy of his calling and fulfill by his power your every desire for goodness and every work of faith,", "comment": "tn Or \u201cyour calling.\u201d"}, {"pk": 2854362, "translation": "NET", "book": 53, "chapter": 1, "verse": 12, "text": "that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.", "comment": "tn Or \u201cby means of.\u201d"}, {"pk": 2854363, "translation": "NET", "book": 53, "chapter": 2, "verse": 1, "text": "Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters,", "comment": "tn Or perhaps \u201creturn\u201d (cf. CEV).
tn Grk \u201cour gathering with him.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:3."}, {"pk": 2854364, "translation": "NET", "book": 53, "chapter": 2, "verse": 2, "text": "not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here.", "comment": "tn Grk \u201cas through us.\u201d
tn Or \u201cquickly, soon.\u201d"}, {"pk": 2854365, "translation": "NET", "book": 53, "chapter": 2, "verse": 3, "text": "Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction.", "comment": "tn Or \u201cthe one destined for destruction.\u201d
tn Grk \u201cfor unless the rebellion comes first.\u201d The clause about \u201cthe day\u201d is understood from v. 2.
tc Most mss (A D F G \u03a8 \u00cf lat sy) read \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 (Jamartia\", \u201cof sin\u201d) here, but several important mss (\u05d0 B 0278 6 81 1739 1881 al co) read \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03c2 (anomia\", \u201cof lawlessness\u201d). Although external support for \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 is broader, the generally earlier and better witnesses are on the side of \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03c2. Internally, since \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 (Jamartia, \u201csin\u201d) occurs nearly ten times as often as \u1f00\u03bd\u03bf\u03bc\u03af\u03b1 (anomia, \u201clawlessness\u201d) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of \u1f00\u03bd\u03bf\u03bc\u03af\u03b1 in v. 7 and \u1f41 \u1f04\u03bd\u03bf\u03bc\u03bf\u03c2 (Jo anomo\", \u201cthe lawless one\u201d) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03c2. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03c2 has slightly greater probability of authenticity than \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2."}, {"pk": 2854366, "translation": "NET", "book": 53, "chapter": 2, "verse": 4, "text": "He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God\u2019s temple, displaying himself as God.", "comment": "sn Allusions to Isa 14:13\u201314; Dan 11:36; Ezek 28:2\u20139 respectively.
tn Grk \u201cthat he is God.\u201d
tn Grk \u201cthe one who opposes,\u201d describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (\u201che\u201d) and translating the participle \u1f00\u03bd\u03c4\u03b9\u03ba\u03b5\u03af\u03bc\u03b5\u03bd\u03bf\u03c2 (antikeimeno\") as a finite verb."}, {"pk": 2854367, "translation": "NET", "book": 53, "chapter": 2, "verse": 5, "text": "Surely you recall that I used to tell you these things while I was still with you.", "comment": "tn Grk \u201cYou do remember, don\u2019t you?\u201d"}, {"pk": 2854368, "translation": "NET", "book": 53, "chapter": 2, "verse": 6, "text": "And so you know what holds him back, so that he will be revealed in his own time.", "comment": "tn Grk \u201cand now,\u201d but this shows the logical result of his previous teaching.
tn Grk \u201cthe thing that restrains.\u201d"}, {"pk": 2854369, "translation": "NET", "book": 53, "chapter": 2, "verse": 7, "text": "For the hidden power of lawlessness is already at work. However, the one who holds him back will do so until he is taken out of the way,", "comment": "tn Grk \u201cthe one who restrains.\u201d This gives a puzzling contrast to the impersonal phrase in v. 6 (\u201cthe thing that restrains\u201d). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God\u2019s people.
tn Grk \u201cthe mystery of lawlessness.\u201d In Paul \u201cmystery\u201d often means \u201crevealed truth, something formerly hidden but now made widely known,\u201d but that does not make sense with the verb of this clause (\u201cto be at work, to be active\u201d)."}, {"pk": 2854370, "translation": "NET", "book": 53, "chapter": 2, "verse": 8, "text": "and then the lawless one will be revealed, whom the Lord will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.", "comment": "tc \u2021 Several important witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Ihsous, \u201cJesus\u201d) after \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurios, \u201cLord\u201d; so \u05d0 A D* F G Lc P \u03a8 0278 33 81 104 365 1241 2464 pc latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text as well as Irenaeus. Although it is possible that scribes overlooked \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 if the two nomina sacra occurred together (kMsiMs), since \u201cthe Lord Jesus\u201d is a frequent enough appellation, it looks to be a motivated reading. NA27 places \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 in brackets, indicating some doubts as to its authenticity."}, {"pk": 2854371, "translation": "NET", "book": 53, "chapter": 2, "verse": 9, "text": "The arrival of the lawless one will be by Satan\u2019s working with all kinds of miracles and signs and false wonders,", "comment": "tn Grk \u201cwhose coming,\u201d referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.
tn Grk \u201cevery miracle.\u201d"}, {"pk": 2854372, "translation": "NET", "book": 53, "chapter": 2, "verse": 10, "text": "and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.", "comment": "tn Grk \u201cthey did not accept the love of the truth.\u201d
tn Grk \u201cdeception for/toward.\u201d"}, {"pk": 2854373, "translation": "NET", "book": 53, "chapter": 2, "verse": 11, "text": "Consequently God sends on them a deluding influence so that they will believe what is false.", "comment": "tn Grk \u201cand for this reason.\u201d
tn Grk \u201ca working of error.\u201d"}, {"pk": 2854374, "translation": "NET", "book": 53, "chapter": 2, "verse": 12, "text": "And so all of them who have not believed the truth but have delighted in evil will be condemned.", "comment": "tn Grk \u201cthat.\u201d A new sentence was started here in the translation for stylistic reasons.
tn Grk \u201cbe judged,\u201d but in this context the term clearly refers to a judgment of condemnation (BDAG 568 s.v. \u03ba\u03c1\u03af\u03bd\u03c9 5.b.\u03b1; cf. KJV \u201cthat they all might be damned\u201d). CEV views the condemnation as punishment (\u201cwill be punished\u201d)."}, {"pk": 2854375, "translation": "NET", "book": 53, "chapter": 2, "verse": 13, "text": "But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose you from the beginning for salvation through sanctification by the Spirit and faith in the truth.", "comment": "tc \u2021 Several mss (B F G P 0278 33 81 323 1739 1881 al bo) read \u1f00\u03c0\u03b1\u03c1\u03c7\u1f75\u03bd (aparchn, \u201cas a first fruit\u201d; i.e., as the first converts) instead of \u1f00\u03c0\u1fbf \u1f00\u03c1\u03c7\u1fc6\u03c2 (ap\u2019 arch\", \u201cfrom the beginning,\u201d found in \u05d0 D \u03a8 \u00cf it sa), but this seems more likely to be a change by scribes who thought of the early churches in general in this way. But Paul would not be likely to call the Thessalonians \u201cthe first fruits\u201d among his converts. Further, \u1f00\u03c0\u03b1\u03c1\u03c7\u1f75 (aparch, \u201cfirst fruit\u201d) is a well-worn term in Paul\u2019s letters (Rom 8:23; 11:16; 16:5; 1 Cor 15:20, 23; 16:15), while \u1f00\u03c0\u1fbf \u1f00\u03c1\u03c7\u1fc6\u03c2 occurs nowhere else in Paul. Scribes might be expected to change the text to the more familiar term. Nevertheless, a decision is difficult (see arguments for \u1f00\u03c0\u03b1\u03c1\u03c7\u1f75\u03bd in TCGNT 568), and \u1f00\u03c0\u1fbf \u1f00\u03c1\u03c7\u1fc6\u03c2 must be preferred only slightly.
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:3."}, {"pk": 2854376, "translation": "NET", "book": 53, "chapter": 2, "verse": 14, "text": "He called you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ.", "comment": "tn Grk \u201cto which,\u201d referring to the main idea of v. 13.
sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30)."}, {"pk": 2854377, "translation": "NET", "book": 53, "chapter": 2, "verse": 15, "text": "Therefore, brothers and sisters, stand firm and hold on to the traditions that we taught you, whether by speech or by letter.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:3.
tn Grk \u201cthat you were taught whether by word or by letter of ours.\u201d"}, {"pk": 2854378, "translation": "NET", "book": 53, "chapter": 2, "verse": 16, "text": "Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope,"}, {"pk": 2854379, "translation": "NET", "book": 53, "chapter": 2, "verse": 17, "text": "encourage your hearts and strengthen you in every good thing you do or say.", "comment": "tn Grk \u201cevery good work and word.\u201d
tn Grk simply \u201cstrengthen,\u201d with the object understood from the preceding."}, {"pk": 2854380, "translation": "NET", "book": 53, "chapter": 3, "verse": 1, "text": "Finally, pray for us, brothers and sisters, that the Lord\u2019s message may spread quickly and be honored as in fact it was among you,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:3.
tn Grk \u201cmay run and be glorified.\u201d
tn Or \u201cthe word of the Lord.\u201dsn \u201cThe word of the Lord\u201d is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated \u201cthe Lord\u2019s message\u201d because of the focus upon the spread of the gospel evident in the passage."}, {"pk": 2854381, "translation": "NET", "book": 53, "chapter": 3, "verse": 2, "text": "and that we may be delivered from perverse and evil people. For not all have faith."}, {"pk": 2854382, "translation": "NET", "book": 53, "chapter": 3, "verse": 3, "text": "But the Lord is faithful, and he will strengthen you and protect you from the evil one.", "comment": "tn Grk \u201cwho.\u201d"}, {"pk": 2854383, "translation": "NET", "book": 53, "chapter": 3, "verse": 4, "text": "And we are confident about you in the Lord that you are both doing \u2014 and will do \u2014 what we are commanding."}, {"pk": 2854384, "translation": "NET", "book": 53, "chapter": 3, "verse": 5, "text": "Now may the Lord direct your hearts toward the love of God and the endurance of Christ.", "comment": "tn The genitive in the phrase \u03c4\u1f74\u03bd \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (thn agaphn tou qeou, \u201cthe love of God\u201d) could be translated as either a subjective genitive (\u201cGod\u2019s love\u201d) or an objective genitive (\u201cyour love for God\u201d). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, \u00a7\u00a736-39). If so, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him.
tn The genitive in the phrase \u03c4\u1f74\u03bd \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1f74\u03bd \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (thn Jupomonhn tou Cristou, \u201cthe endurance of Christ\u201d) could be translated as either a subjective genitive (\u201cChrist\u2019s endurance\u201d) or an objective genitive (\u201cendurance for Christ\u201d). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, \u00a7\u00a736-39). If so, the emphasis would be on believers being directed toward the endurance Christ showed which in turn produces endurance in them for him."}, {"pk": 2854385, "translation": "NET", "book": 53, "chapter": 3, "verse": 6, "text": "But we command you, brothers and sisters, in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined life and not according to the tradition they received from us.", "comment": "tn Grk \u201cwalking in an undisciplined way\u201d (\u201cwalking\u201d is a common NT idiom for one\u2019s way of life or conduct).
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:3.
tn Or \u201cunruly, out of line.\u201d The particular violation Paul has in mind is idleness (as described in vv. 8\u201311), so this could be translated to reflect that.
tc The reading \u201cyou received\u201d (\u03c0\u03b1\u03c1\u03b5\u03bb\u03ac\u03b2\u03b5\u03c4\u03b5, parelabete) is found predominately in Western witnesses (F G 1505 2464 pc), although the support of B and the Sahidic version strengthens the reading considerably. The reading \u201cthey received\u201d is found in two different forms: \u03c0\u03b1\u03c1\u03b5\u03bb\u03ac\u03b2\u03bf\u03c3\u03b1\u03bd (parelabosan; in \u05d0* A [D*] 0278 33 pc) and \u03c0\u03b1\u03c1\u03ad\u03bb\u03b1\u03b2\u03bf\u03bd (parelabon; in \u05d02 D2 \u03a8 1739 1881 \u00cf). (\u03c0\u03b1\u03c1\u03ad\u03bb\u03b1\u03b2\u03bf\u03bd is evidently a correction of \u03c0\u03b1\u03c1\u03b5\u03bb\u03ac\u03b2\u03bf\u03c3\u03b1\u03bd to the more common spelling for the third person aorist form). The external evidence is divided fairly evenly, with \u03c0\u03b1\u03c1\u03b5\u03bb\u03ac\u03b2\u03b5\u03c4\u03b5 and \u03c0\u03b1\u03c1\u03b5\u03bb\u03ac\u03b2\u03bf\u03c3\u03b1\u03bd each having adequate support. Internal evidence leans toward \u201cthey received\u201d: Given the second person reading, there is little reason why scribes would intentionally change it to a third person plural, and especially an archaic form at that. There is ample reason, however, for scribes to change the third person form to the second person form given that in the prior context \u03c0\u03b1\u03c1\u03ac\u03b4\u03bf\u03c3\u03b9\u03c2 (paradosis, \u201ctradition\u201d) is used with a relative clause (as here) with a second person verb (see 2:15). The third person form should be regarded as original."}, {"pk": 2854386, "translation": "NET", "book": 53, "chapter": 3, "verse": 7, "text": "For you know yourselves how you must imitate us, because we did not behave without discipline among you,", "comment": "tn This is the verbal form of the words occurring in vv. 6 and 11, meaning \u201cto act out of line, in an unruly way.\u201d"}, {"pk": 2854387, "translation": "NET", "book": 53, "chapter": 3, "verse": 8, "text": "and we did not eat anyone\u2019s food without paying. Instead, in toil and drudgery we worked night and day in order not to burden any of you.", "comment": "tn Grk \u201cwe did not eat bread freely from anyone.\u201d
tn Grk \u201cbut working,\u201d as a continuation of the previous sentence. Because of the length and complexity of the Greek sentence, a new sentence was started with the word \u201cInstead\u201d in the translation."}, {"pk": 2854388, "translation": "NET", "book": 53, "chapter": 3, "verse": 9, "text": "It was not because we do not have that right, but to give ourselves as an example for you to imitate.", "comment": "tn Grk \u201can example for you to imitate us.\u201d"}, {"pk": 2854389, "translation": "NET", "book": 53, "chapter": 3, "verse": 10, "text": "For even when we were with you, we used to give you this command: \u201cIf anyone is not willing to work, neither should he eat.\u201d"}, {"pk": 2854390, "translation": "NET", "book": 53, "chapter": 3, "verse": 11, "text": "For we hear that some among you are living an undisciplined life, not doing their own work but meddling in the work of others.", "comment": "tn Grk \u201cwalking in an undisciplined way\u201d (\u201cwalking\u201d is a common NT idiom for one\u2019s way of life or conduct).
tn There is a play on words in the Greek: \u201cworking at nothing, but working around,\u201d \u201cnot keeping busy but being busybodies.\u201d"}, {"pk": 2854391, "translation": "NET", "book": 53, "chapter": 3, "verse": 12, "text": "Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat.", "comment": "tn Grk \u201cthat by working quietly they may eat their own bread.\u201d"}, {"pk": 2854392, "translation": "NET", "book": 53, "chapter": 3, "verse": 13, "text": "But you, brothers and sisters, do not grow weary in doing what is right.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:3."}, {"pk": 2854393, "translation": "NET", "book": 53, "chapter": 3, "verse": 14, "text": "But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed."}, {"pk": 2854394, "translation": "NET", "book": 53, "chapter": 3, "verse": 15, "text": "Yet do not regard him as an enemy, but admonish him as a brother.", "comment": "tn That is, as a fellow believer."}, {"pk": 2854395, "translation": "NET", "book": 53, "chapter": 3, "verse": 16, "text": "Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with you all."}, {"pk": 2854396, "translation": "NET", "book": 53, "chapter": 3, "verse": 17, "text": "I, Paul, write this greeting with my own hand, which is how I write in every letter.", "comment": "tn Grk \u201cThe greeting in my hand, Paul, which is a sign in every letter, thus I write.\u201dsn Up to 3:17 the letter was dictated by Paul but written down by a secretary or amanuensis. But Paul took up the pen and wrote vv. 17\u201318 personally to authenticate that it was his (how I write in every letter). See similar indications in 1 Cor 16:21; Gal 6:11; and Col 4:18."}, {"pk": 2854397, "translation": "NET", "book": 53, "chapter": 3, "verse": 18, "text": "The grace of our Lord Jesus Christ be with you all.", "comment": "tc Most witnesses, including some early and important ones (\u05d02 A D F G \u03a8 \u00cf lat sy), conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are among the best mss (\u05d0* B 0278 6 33 1739 1881* 2464 sa), giving sufficient base to prefer the shorter reading."}, {"pk": 2854398, "translation": "NET", "book": 54, "chapter": 1, "verse": 1, "text": "From Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,", "comment": "sn God our Savior. Use of the title \u201cSavior\u201d for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter."}, {"pk": 2854399, "translation": "NET", "book": 54, "chapter": 1, "verse": 2, "text": "to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!"}, {"pk": 2854400, "translation": "NET", "book": 54, "chapter": 1, "verse": 3, "text": "As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings,", "comment": "tn Grk \u201cto teach other doctrines,\u201d different from apostolic teaching (cf. 1 Tim 6:3).
map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn This word implies authoritative instruction: \u201cdirect, command, give orders\u201d (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. \u03c0\u03b1\u03c1\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03c9."}, {"pk": 2854401, "translation": "NET", "book": 54, "chapter": 1, "verse": 4, "text": "nor to occupy themselves with myths and interminable genealogies. Such things promote useless speculations rather than God\u2019s redemptive plan that operates by faith.", "comment": "sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
tc A few Western mss (D* latt Ir) read \u03bf\u1f30\u03ba\u03bf\u03b4\u03bf\u03bc\u1f75\u03bd (oikodomhn, \u201c[God\u2019s] edification\u201d) rather than \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u03bd (oikonomian, \u201c[God\u2019s] redemptive plan\u201d), which is read by the earliest and best witnesses.tn More literally, \u201cthe administration of God that is by faith.\u201dsn God\u2019s redemptive plan. The basic word (\u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: \u201chousehold management.\u201d As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God\u2019s \u201cdispensation, plan of salvation\u201d [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (\u201cstewardship, commission\u201d [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God\u2019s plan in 1 Tim 2:3\u20136; 2 Tim 1:9\u201310; Titus 3:4\u20137), and Paul notes the response people must make to God\u2019s arrangement: It is \u201cin faith\u201d or \u201cby faith.\u201d"}, {"pk": 2854402, "translation": "NET", "book": 54, "chapter": 1, "verse": 5, "text": "But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith.", "comment": "tn Grk \u201cthe instruction,\u201d referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3\u20134.
tn Grk \u201clove from a pure heart and a good conscience and a sincere faith.\u201d"}, {"pk": 2854403, "translation": "NET", "book": 54, "chapter": 1, "verse": 6, "text": "Some have strayed from these and turned away to empty discussion."}, {"pk": 2854404, "translation": "NET", "book": 54, "chapter": 1, "verse": 7, "text": "They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.", "comment": "tn The Greek reinforces this negation: \u201cunderstand neither what they are saying nor the things they insist on\u2026\u201d"}, {"pk": 2854405, "translation": "NET", "book": 54, "chapter": 1, "verse": 8, "text": "But we know that the law is good if someone uses it legitimately,"}, {"pk": 2854406, "translation": "NET", "book": 54, "chapter": 1, "verse": 9, "text": "realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers,", "comment": "sn Law. There is no definite article (\u201cthe\u201d) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b\u201311a follow the general outline of sins prohibited in the Decalogue."}, {"pk": 2854407, "translation": "NET", "book": 54, "chapter": 1, "verse": 10, "text": "sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers \u2014 in fact, for any who live contrary to sound teaching.", "comment": "tn On this term BDAG 135 s.v. \u1f00\u03c1\u03c3\u03b5\u03bd\u03bf\u03ba\u03bf\u03af\u03c4\u03b7\u03c2 states, \u201ca male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9\u2026of one who assumes the dominant role in same-sex activity, opp. \u03bc\u03b1\u03bb\u03b1\u03ba\u03cc\u03c2\u20261 Ti 1:10; Pol 5:3. Cp. Ro 1:27.\u201d L&N 88.280 states, \u201ca male partner in homosexual intercourse \u2013 \u2018homosexual.\u2019\u2026It is possible that \u1f00\u03c1\u03c3\u03b5\u03bd\u03bf\u03ba\u03bf\u03af\u03c4\u03b7\u03c2 in certain contexts refers to the active male partner in homosexual intercourse in contrast with \u03bc\u03b1\u03bb\u03b1\u03ba\u03cc\u03c2, the passive male partner\u201d (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification \u201cpracticing\u201d was supplied in the translation, following the emphasis in BDAG."}, {"pk": 2854408, "translation": "NET", "book": 54, "chapter": 1, "verse": 11, "text": "This accords with the glorious gospel of the blessed God that was entrusted to me.", "comment": "tn Grk \u201cthe gospel of the glory of the blessed God.\u201d
tn Grk \u201cwith which I was entrusted.\u201d The translation is more in line with contemporary English style.
tn A continuation of the preceding idea: Grk \u201cteaching, according to the gospel.\u201d This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7\u201316; Gal 3:23\u201326). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2854409, "translation": "NET", "book": 54, "chapter": 1, "verse": 12, "text": "I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry,"}, {"pk": 2854410, "translation": "NET", "book": 54, "chapter": 1, "verse": 13, "text": "even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief,", "comment": "tn Or \u201cviolent,\u201d \u201ccruel.\u201d"}, {"pk": 2854411, "translation": "NET", "book": 54, "chapter": 1, "verse": 14, "text": "and our Lord\u2019s grace was abundant, bringing faith and love in Christ Jesus.", "comment": "tn Grk \u201cwith faith and love in Christ Jesus.\u201d"}, {"pk": 2854412, "translation": "NET", "book": 54, "chapter": 1, "verse": 15, "text": "This saying is trustworthy and deserves full acceptance: \u201cChrist Jesus came into the world to save sinners\u201d \u2014 and I am the worst of them!", "comment": "tn Grk \u201cof whom I am the first.\u201d
tn Grk \u201cthe saying,\u201d referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase)."}, {"pk": 2854413, "translation": "NET", "book": 54, "chapter": 1, "verse": 16, "text": "But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.", "comment": "tn Grk \u201cin me first,\u201d making the connection with the last phrase of v. 15.
tn Grk \u201cbut because of this I was treated with mercy, so that\u2026\u201d"}, {"pk": 2854414, "translation": "NET", "book": 54, "chapter": 1, "verse": 17, "text": "Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen.", "comment": "tn Grk \u201cunto the ages of the ages,\u201d an emphatic way of speaking about eternity in Greek.
tc Most later witnesses (\u05d02 D1 Hc \u03a8 1881 \u00cf) have \u201cwise\u201d (\u03c3\u03cc\u03c6\u1ff3, swfw) here (thus, \u201cthe only wise God\u201d), while the earlier and better witnesses (\u05d0* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed \u03c3\u03cc\u03c6\u1ff3 from Rom 16:27 where \u03bc\u03cc\u03bd\u1ff3 \u03c3\u03cc\u03c6\u1ff3 \u03b8\u03b5\u1ff7 (monw sofw qew, \u201cthe only wise God\u201d) is textually solid.
tn Or more literally, \u201cking of the ages.\u201d"}, {"pk": 2854415, "translation": "NET", "book": 54, "chapter": 1, "verse": 18, "text": "I put this charge before you, Timothy my child, in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight.", "comment": "tn Grk \u201cthat by them you might fight\u2026\u201d (a reference to the prophecies which can encourage him in his work).
sn The prophecies once spoken about you were apparently spoken at Timothy\u2019s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
sn This charge refers to the task Paul described to Timothy in vv. 3\u20137 above."}, {"pk": 2854416, "translation": "NET", "book": 54, "chapter": 1, "verse": 19, "text": "To do this you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith.", "comment": "tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk \u201cfight the good fight, holding firmly\u2026\u201d"}, {"pk": 2854417, "translation": "NET", "book": 54, "chapter": 1, "verse": 20, "text": "Among these are Hymenaeus and Alexander, whom I handed over to Satan to be taught not to blaspheme.", "comment": "sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of \u201cdiscipline, training of children\u201d to lead them to correct behavior."}, {"pk": 2854418, "translation": "NET", "book": 54, "chapter": 2, "verse": 1, "text": "First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people,", "comment": "tn Grk \u201call men\u201d; but here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is used generically, referring to both men and women.
tn Or \u201cpetitions.\u201d"}, {"pk": 2854419, "translation": "NET", "book": 54, "chapter": 2, "verse": 2, "text": "even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.", "comment": "tn For \u201ceven for kings\u201d the Greek says simply \u201cfor kings.\u201d"}, {"pk": 2854420, "translation": "NET", "book": 54, "chapter": 2, "verse": 3, "text": "Such prayer for all is good and welcomed before God our Savior,", "comment": "tn Grk \u201cthis\u201d; the referent (such prayer for all, referring to vv. 1\u20132) is specified in the translation for clarity."}, {"pk": 2854421, "translation": "NET", "book": 54, "chapter": 2, "verse": 4, "text": "since he wants all people to be saved and to come to a knowledge of the truth.", "comment": "tn Grk \u201cwho wants\u2026\u201d (but showing why such prayer is pleasing to God).
tn Grk \u201call men\u201d; but here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5\u03c2 (anqrwpous) is used generically, referring to both men and women."}, {"pk": 2854422, "translation": "NET", "book": 54, "chapter": 2, "verse": 5, "text": "For there is one God and one intermediary between God and humanity, Christ Jesus, himself human,", "comment": "tn Traditionally this word (\u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2, mesith\") is rendered \u201cmediator,\u201d but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God\u2019s terms.
tn Grk \u201cone mediator between God and mankind, the human, Christ Jesus.\u201d"}, {"pk": 2854423, "translation": "NET", "book": 54, "chapter": 2, "verse": 6, "text": "who gave himself as a ransom for all, revealing God\u2019s purpose at his appointed time.", "comment": "sn Revealing God\u2019s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally \u201ca testimony at the proper time.\u201d This may allude to testimony about Christ\u2019s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ\u2019s death itself as a testimony to God\u2019s gracious character (as vv. 3\u20134 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9\u201310; Titus 2:11\u201314; 3:4\u20137 for similar ideas."}, {"pk": 2854424, "translation": "NET", "book": 54, "chapter": 2, "verse": 7, "text": "For this I was appointed a preacher and apostle \u2014 I am telling the truth; I am not lying \u2014 and a teacher of the Gentiles in faith and truth.", "comment": "tc Most mss (\u05d0* D2 H 33vid \u00cf) have \u1f10\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 (en Cristw) after \u03bb\u03ad\u03b3\u03c9 (legw) to read \u201cI am telling the truth in Christ,\u201d but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, important, and well distributed (\u05d02 A D* F G P \u03a8 6 81 1175 1739 1881 al sy co). It is difficult to explain the shorter reading if it is not original."}, {"pk": 2854425, "translation": "NET", "book": 54, "chapter": 2, "verse": 8, "text": "So I want the men to pray in every place, lifting up holy hands without anger or dispute.", "comment": "sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).
tn The word translated \u201cmen\u201d here (\u1f00\u03bd\u1f75\u03c1, anhr) refers to adult males, not people in general. Note the command given to \u201cthe women\u201d in v. 9.
sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1\u20132. 1 Tim 2:3\u20137 described God\u2019s concern for all people as the motive for such prayer."}, {"pk": 2854426, "translation": "NET", "book": 54, "chapter": 2, "verse": 9, "text": "Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing,", "comment": "tn Literally a continuation of v. 9a, \u201cnot with braided hair\u2026\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tc \u2021 Most witnesses have \u03ba\u03b1\u1f76 \u03c4\u03ac\u03c2 (kai tas; so D1 \u03a8 1881 \u00cf) or simply \u03ba\u03b1\u03af (\u05d02 D* F G 6 365 1739 pc) after \u1f61\u03c3\u03b1\u03cd\u03c4\u03c9\u03c2 (Jwsautw\"). A few important witnesses lack such words (\u05d0* A H P 33 81 1175 pc). The evidence is for the most part along \u201cparty\u201d lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case \u03ba\u03b1\u03af or \u03ba\u03b1\u1f76 \u03c4\u03ac\u03c2 could have accidentally been omitted (note the \u03b1\u03b9 [ai] and \u03b1\u03b9 \u03b1\u03c2 [ai as] in the word that follows, written here in uncial script): wsautwskaigunaikas/ wsautwskaitasgunaikas. Nevertheless, since both the \u03ba\u03b1\u03af and \u03ba\u03b1\u1f76 \u03c4\u03ac\u03c2 are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA27 has the \u03ba\u03b1\u03af in brackets, indicating doubts as to its authenticity.
tn Grk \u201cto adorn themselves.\u201d Grammatically the phrase \u201cto adorn themselves\u201d continues the author\u2019s words in v. 8: \u201cI want\u2026likewise the women to adorn themselves.\u201d
tn This word and its cognates are used frequently in the Pastoral Epistles. It means \u201cmoderation,\u201d \u201csobriety,\u201d \u201cdecency,\u201d \u201csensibleness,\u201d or \u201csound judgment.\u201d"}, {"pk": 2854427, "translation": "NET", "book": 54, "chapter": 2, "verse": 10, "text": "but with good deeds, as is proper for women who profess reverence for God."}, {"pk": 2854428, "translation": "NET", "book": 54, "chapter": 2, "verse": 11, "text": "A woman must learn quietly with all submissiveness.", "comment": "tn Or \u201creceive instruction.\u201d"}, {"pk": 2854429, "translation": "NET", "book": 54, "chapter": 2, "verse": 12, "text": "But I do not allow a woman to teach or exercise authority over a man. She must remain quiet.", "comment": "tn According to BDAG 150 s.v. \u03b1\u1f50\u03b8\u03b5\u03bd\u03c4\u03ad\u03c9 this Greek verb means \u201cto assume a stance of independent authority, give orders to, dictate to\u201d (cf. JB \u201ctell a man what to do\u201d).
sn But I do not allow. Although the Greek conjunction \u03b4\u03ad (de) can have a simple connective force (\u201cand\u201d), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.
tn Grk \u201cbut to be in quietness.\u201d The phrase \u1f10\u03bd \u1f21\u03c3\u03c5\u03c7\u03af\u1fb3 (en Jhsucia) is used in Greek literature either of absolute silence or of a quiet demeanor."}, {"pk": 2854430, "translation": "NET", "book": 54, "chapter": 2, "verse": 13, "text": "For Adam was formed first and then Eve."}, {"pk": 2854431, "translation": "NET", "book": 54, "chapter": 2, "verse": 14, "text": "And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.", "comment": "tn This phrase uses a compound form of the same verb as in v. 14a: \u201cdeceived\u201d vs. \u201cdeceived out, completely deceived.\u201d The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.
tn Grk \u201chas come to be in transgression\u201d (with an emphasis on the continuing consequences of that fall)."}, {"pk": 2854432, "translation": "NET", "book": 54, "chapter": 2, "verse": 15, "text": "But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.", "comment": "tn Or \u201cBut she will be preserved through childbearing,\u201d or \u201cBut she will be saved in spite of childbearing.\u201d This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13\u201314. There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, \u201c1 Timothy 2:11\u201315: Meaning and Significance,\u201d TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul\u2019s and Jesus\u2019 teaching on both marriage and salvation (cf. Matt 19:12; 1 Cor 7:8\u20139, 26\u201327, 34\u201335; 1 Tim 5:3\u201310). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high infant mortality rate). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth \u2013 that is, through the birth of the Messiah, as promised in the protevangelium (Gen 3:15). This view sees the singular \u201cshe\u201d as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense (\u03c3\u03c9\u03b8\u1f75\u03c3\u03b7\u03c4\u03b1\u03b9, swqhshtai) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah\u2019s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term \u03c4\u03b5\u03ba\u03bd\u03bf\u03b3\u03bf\u03bd\u03af\u03b1 (teknogonia) refers to the process of childbirth rather than the product. And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally \u201cthrough childbearing,\u201d but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): \u201cwith, though accompanied by\u201d (cf. BDAG 224 s.v. \u03b4\u03af\u03b1 A.3.c; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14). (5) \u201cIt is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood\u201d (Moo, 71). In this view \u03c4\u03b5\u03ba\u03bd\u03bf\u03b3\u03bf\u03bd\u03af\u03b1 is seen as a synecdoche in which child-rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman\u2019s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which \u201csaved\u201d means \u201cdelivered\u201d and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman\u2019s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).
tn There is a shift to the plural here (Grk \u201cif they continue\u201d), but it still refers to the woman in a simple shift from generic singular to generic plural."}, {"pk": 2854433, "translation": "NET", "book": 54, "chapter": 3, "verse": 1, "text": "This saying is trustworthy: \u201cIf someone aspires to the office of overseer, he desires a good work.\u201d", "comment": "tn Grk \u201cthe saying,\u201d referring to the following citation (see 1 Tim 1:15; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
tn Grk \u201caspires to oversight.\u201d"}, {"pk": 2854434, "translation": "NET", "book": 54, "chapter": 3, "verse": 2, "text": "The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher,", "comment": "tn Or \u201cbishop.\u201dsn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11\u201312 (\u201ca woman,\u201d \u201ca man\u201d), 2:15 (\u201cshe\u201d). Paul almost casually changes between singular and plural in both chapters.
tn Or \u201ca man married only once,\u201d \u201cdevoted solely to his wife\u201d (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB\u2019s translation \u201cfaithful to his one wife.\u201d"}, {"pk": 2854435, "translation": "NET", "book": 54, "chapter": 3, "verse": 3, "text": "not a drunkard, not violent, but gentle, not contentious, free from the love of money."}, {"pk": 2854436, "translation": "NET", "book": 54, "chapter": 3, "verse": 4, "text": "He must manage his own household well and keep his children in control without losing his dignity.", "comment": "tn Grk \u201chaving children in submission with all dignity.\u201d The last phrase, \u201ckeep his children in control without losing his dignity,\u201d may refer to the children rather than the parent: \u201chaving children who are obedient and respectful.\u201d"}, {"pk": 2854437, "translation": "NET", "book": 54, "chapter": 3, "verse": 5, "text": "But if someone does not know how to manage his own household, how will he care for the church of God?"}, {"pk": 2854438, "translation": "NET", "book": 54, "chapter": 3, "verse": 6, "text": "He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact.", "comment": "tn Grk \u201cthat he may not become arrogant.\u201d
tn Grk \u201cthe judgment of the devil,\u201d which could also mean \u201cthe judgment that the devil incurred.\u201d But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind."}, {"pk": 2854439, "translation": "NET", "book": 54, "chapter": 3, "verse": 7, "text": "And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil\u2019s trap.", "comment": "tn Or \u201cbe trapped like the devil was\u201d; Grk \u201cfall into the trap of the devil.\u201d The parallel in 2 Tim 2:26 supports the rendering given in the text.
tn Grk \u201cthe ones outside.\u201d
tn Or \u201chave a good reputation with\u201d; Grk \u201chave a good testimony from.\u201d"}, {"pk": 2854440, "translation": "NET", "book": 54, "chapter": 3, "verse": 8, "text": "Deacons likewise must be dignified, not two-faced, not given to excessive drinking, not greedy for gain,", "comment": "tn Grk \u201cnot devoted to much wine.\u201d
tn Or \u201crespectable, honorable, of serious demeanor.\u201d
tn Or \u201cinsincere,\u201d \u201cdeceitful\u201d; Grk \u201cspeaking double.\u201d"}, {"pk": 2854441, "translation": "NET", "book": 54, "chapter": 3, "verse": 9, "text": "holding to the mystery of the faith with a clear conscience.", "comment": "sn The mystery of the faith is a reference to the revealed truths of the Christian faith."}, {"pk": 2854442, "translation": "NET", "book": 54, "chapter": 3, "verse": 10, "text": "And these also must be tested first and then let them serve as deacons if they are found blameless."}, {"pk": 2854443, "translation": "NET", "book": 54, "chapter": 3, "verse": 11, "text": "Likewise also their wives must be dignified, not slanderous, temperate, faithful in every respect.", "comment": "tn Or \u201calso deaconesses.\u201d The Greek word here is \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b1\u03c2 (gunaika\") which literally means \u201cwomen\u201d or \u201cwives.\u201d It is possible that this refers to women who serve as deacons, \u201cdeaconesses.\u201d The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1\u20137); (3) it would seem strange to have requirements placed on deacons\u2019 wives without corresponding requirements placed on elders\u2019 wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation \u201cwives\u201d \u2013 referring to the wives of the deacons \u2013 is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: \u201cDeacons must be husbands of one wife.\u201d (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative."}, {"pk": 2854444, "translation": "NET", "book": 54, "chapter": 3, "verse": 12, "text": "Deacons must be husbands of one wife and good managers of their children and their own households.", "comment": "tn Or \u201cmen married only once,\u201d \u201cdevoted solely to their wives\u201d (see the note on \u201cwife\u201d in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6)."}, {"pk": 2854445, "translation": "NET", "book": 54, "chapter": 3, "verse": 13, "text": "For those who have served well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus.", "comment": "sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus\u2019 teaching (Matt 20:26\u201328; Mark 10:43\u201345) that the one who wishes to be great must be a servant (\u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03c2 [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (\u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03ad\u03c9 [diakonew], as in 1 Tim 3:10, 13).
sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean \u201cwhat Christians believe, Christian truth,\u201d rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word \u201cconfidence\u201d is much more likely to refer to their own boldness to act on the truth of their convictions."}, {"pk": 2854446, "translation": "NET", "book": 54, "chapter": 3, "verse": 14, "text": "I hope to come to you soon, but I am writing these instructions to you", "comment": "tn Grk \u201cthese things.\u201d sn These instructions refer to the instructions about local church life, given in 1 Tim 2:1\u20133:13."}, {"pk": 2854447, "translation": "NET", "book": 54, "chapter": 3, "verse": 15, "text": "in case I am delayed, to let you know how people ought to conduct themselves in the household of God, because it is the church of the living God, the support and bulwark of the truth.", "comment": "tn Grk \u201chow it is necessary to behave.\u201d
tn Grk \u201cwhich is\u201d (but the relative clause shows the reason for such conduct)."}, {"pk": 2854448, "translation": "NET", "book": 54, "chapter": 3, "verse": 16, "text": "And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory.", "comment": "tn Grk \u201cconfessedly, admittedly, most certainly.\u201d
tn Grk \u201cgreat is the mystery of [our] religion,\u201d or \u201cgreat is the mystery of godliness.\u201d The word \u201cmystery\u201d denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26\u201327; 4:3). \u201cReligion\u201d (\u03b5\u1f50\u03c3\u03ad\u03b2\u03b5\u03b9\u03b1, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God \u2013 \u201cdevotion, reverence\u201d; (2) the conduct that befits that attitude \u2013 \u201cgodliness, piety\u201d; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct \u2013 \u201creligion, creed.\u201d See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
tc The Byzantine text along with a few other witnesses (\u05d0c Ac C2 D2 \u03a8 [88 pc] 1739 1881 \u00cf vgms) read \u03b8\u03b5\u03cc\u03c2 (qeos, \u201cGod\u201d) for \u1f45\u03c2 (Jos, \u201cwho\u201d). Most significant among these witnesses is 1739; the second correctors of some of the other mss tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the discussion. A few mss have \u1f41 \u03b8\u03b5\u03cc\u03c2 (so 88 pc), a reading that is a correction on the anarthrous \u03b8\u03b5\u03cc\u03c2. On the other side, the masculine relative pronoun \u1f45\u03c2 is strongly supported by \u05d0* A* C* F G 33 365 pc Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, \u1f45 (Jo, \u201cwhich\u201d), a reading that indirectly supports \u1f45\u03c2 since it could not easily have been generated if \u03b8\u03b5\u03cc\u03c2 had been in the text. Thus, externally, there is no question as to what should be considered original: The Alexandrian and Western traditions are decidedly in favor of \u1f45\u03c2. Internally, the evidence is even stronger. What scribe would change \u03b8\u03b5\u03cc\u03c2 to \u1f45\u03c2 intentionally? \u201cWho\u201d is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16, beginning with \u1f45\u03c2, appears to form a six-strophed hymn. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for \u1f45\u03c2 (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author\u2019s style (cf. also Col 1:15; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with \u03b8\u03b5\u03cc\u03c2 written as a nomen sacrum, it would have looked very much like the relative pronoun: q-=s vs. os. Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced \u03b8\u03b5\u03cc\u03c2 with \u1f45\u03c2. How then should we account for \u03b8\u03b5\u03cc\u03c2? It appears that sometime after the 2nd century the \u03b8\u03b5\u03cc\u03c2 reading came into existence, either via confusion with \u1f45\u03c2 or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss it came in contact with (including mss already written, such as \u05d0 A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, \u1f45. The neuter relative pronoun is certainly a \u201ccorrection\u201d of \u1f45\u03c2, conforming the gender to that of the neuter \u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd (musthrion, \u201cmystery\u201d). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the \u03b8\u03b5\u03cc\u03c2 reading was apparently unknown to them in the 2nd century (when the \u201cWestern\u201d text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of \u1f45\u03c2 outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for \u1f45\u03c2 is quite compelling, both externally and internally. As TCGNT 574 notes, \u201cno uncial (in the first hand) earlier than the eighth or ninth century (\u03a8) supports \u03b8\u03b5\u03cc\u03c2; all ancient versions presuppose \u1f45\u03c2 or \u1f45; and no patristic writer prior to the last third of the fourth century testifies to the reading \u03b8\u03b5\u03cc\u03c2.\u201d Thus, the cries of certain groups that \u03b8\u03b5\u03cc\u03c2 has to be original must be seen as special pleading in this case. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as \u03b8\u03b5\u03cc\u03c2. Further, had heretics introduced a variant to \u03b8\u03b5\u03cc\u03c2, a far more natural choice would have been \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (Cristos, \u201cChrist\u201d) or \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurios, \u201cLord\u201d), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.)tn Grk \u201cwho.\u201dsn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: \u201c(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
tn Or \u201cin spirit.\u201d"}, {"pk": 2854449, "translation": "NET", "book": 54, "chapter": 4, "verse": 1, "text": "Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings,", "comment": "tn Or \u201cdesert the faith by occupying themselves.\u201d
tn Grk \u201cteachings of demons\u201d (speaking of the source of these doctrines)."}, {"pk": 2854450, "translation": "NET", "book": 54, "chapter": 4, "verse": 2, "text": "influenced by the hypocrisy of liars whose consciences are seared.", "comment": "tn Grk \u201cin the hypocrisy of liars.\u201d
tn Or \u201cbranded.\u201d The Greek verb \u03ba\u03b1\u03c5\u03c3\u03c4\u03b7\u03c1\u03b9\u03ac\u03b6\u03c9 (kausthriazw) can be used to refer either to the cause (\u201cbrand\u201d) or the effect (\u201cseared\u201d).sn Consciences are seared. The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are \u201cbranded\u201d with Satan\u2019s mark to indicate ownership, (2) their consciences are \u201cbranded\u201d with a penal mark to show they are lawbreakers, or (3) their consciences have been \u201cseared\u201d (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong. See G. W. Knight, Pastoral Epistles (NIGTC), 189."}, {"pk": 2854451, "translation": "NET", "book": 54, "chapter": 4, "verse": 3, "text": "They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth."}, {"pk": 2854452, "translation": "NET", "book": 54, "chapter": 4, "verse": 4, "text": "For every creation of God is good and no food is to be rejected if it is received with thanksgiving.", "comment": "tn Grk \u201cnothing.\u201d"}, {"pk": 2854453, "translation": "NET", "book": 54, "chapter": 4, "verse": 5, "text": "For it is sanctified by God\u2019s word and by prayer."}, {"pk": 2854454, "translation": "NET", "book": 54, "chapter": 4, "verse": 6, "text": "By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed.", "comment": "tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited).
sn By pointing out\u2026you have followed. This verse gives a theme statement for what follows in the chapter about Timothy\u2019s ministry. The situation in Ephesus requires him to be a good servant of Christ, and he will do that by sound teaching and by living an exemplary life himself."}, {"pk": 2854455, "translation": "NET", "book": 54, "chapter": 4, "verse": 7, "text": "But reject those myths fit only for the godless and gullible, and train yourself for godliness.", "comment": "tn Grk \u201cthe godless and old-wifely myths.\u201d
sn Those myths refer to legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 2 Tim 4:4; and Titus 1:14."}, {"pk": 2854456, "translation": "NET", "book": 54, "chapter": 4, "verse": 8, "text": "For \u201cphysical exercise has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.\u201d", "comment": "tn Grk \u201cbodily training\u201d (using the noun form of the verb \u201ctrain\u201d in v. 7b)."}, {"pk": 2854457, "translation": "NET", "book": 54, "chapter": 4, "verse": 9, "text": "This saying is trustworthy and deserves full acceptance.", "comment": "tn Grk \u201cthe saying.\u201dsn This saying. The literal phrase \u201cthe saying\u201d refers to the preceding citation. See 1 Tim 1:15; 3:1; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase."}, {"pk": 2854458, "translation": "NET", "book": 54, "chapter": 4, "verse": 10, "text": "In fact this is why we work hard and struggle, because we have set our hope on the living God, who is the Savior of all people, especially of believers.", "comment": "tn Grk \u201cfor toward this,\u201d denoting purpose. The conjunction \u201cfor\u201d gives confirmation or emphasis to 1 Tim 4:8\u20139.
tc A number of mss (\u05d02 D 0241vid 1739 1881 \u00cf latt sy co) read \u1f40\u03bd\u03b5\u03b9\u03b4\u03b9\u03b6\u03cc\u03bc\u03b5\u03b8\u03b1 (oneidizomeqa, \u201csuffer reproach\u201d), while the reading behind the translation (\u1f00\u03b3\u03c9\u03bd\u03b9\u03b6\u03cc\u03bc\u03b5\u03b8\u03b1, agwnizomeqa) is supported by \u05d0* A C F G K \u03a8 33 1175 al. The reading from the verb \u1f00\u03b3\u03c9\u03bd\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 (agwnizomai) has slightly better external credentials, but this verb is found in the corpus Paulinum five other times, twice in the Pastorals (1 Tim 6:12; 2 Tim 4:7). The verb \u1f40\u03bd\u03b5\u03b9\u03b4\u03af\u03b6\u03c9 (oneidizw) occurs only once in Paul (Rom 15:3), not at all in the Pastorals. In this instance, transcriptional and intrinsic evidence might seem to be opposed to each other. In such cases, the external evidence should be given more weight. With some hesitation, \u1f00\u03b3\u03c9\u03bd\u03b9\u03b6\u03cc\u03bc\u03b5\u03b8\u03b1 is preferred.
tn The plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) is used here in a generic sense, referring to both men and women, and is thus translated \u201cpeople.\u201d"}, {"pk": 2854459, "translation": "NET", "book": 54, "chapter": 4, "verse": 11, "text": "Command and teach these things."}, {"pk": 2854460, "translation": "NET", "book": 54, "chapter": 4, "verse": 12, "text": "Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity.", "comment": "tn Or \u201cfaith.\u201d"}, {"pk": 2854461, "translation": "NET", "book": 54, "chapter": 4, "verse": 13, "text": "Until I come, give attention to the public reading of scripture, to exhortation, to teaching.", "comment": "tn Grk \u201creading.\u201d sn The public reading of scripture refers to reading the scripture out loud in the church services. In a context where many were illiterate and few could afford private copies of scripture, such public reading was especially important."}, {"pk": 2854462, "translation": "NET", "book": 54, "chapter": 4, "verse": 14, "text": "Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you.", "comment": "tn Grk \u201cwhich was given to you through prophecy.\u201d Here as in 2:15 the preposition \u201cthrough\u201d denotes not \u201cmeans\u201d but accompanying circumstances: \u201caccompanied by prophecy.\u201dsn These prophetic words perhaps spoke of what God would do through Timothy in his ministry (cf. 1 Tim 1:18).
tn Grk \u201cin you.\u201d
tn Grk \u201cwith the imposition of the hands of the presbytery\u201d (i.e., the council of elders)."}, {"pk": 2854463, "translation": "NET", "book": 54, "chapter": 4, "verse": 15, "text": "Take pains with these things; be absorbed in them, so that everyone will see your progress.", "comment": "tn Grk \u201cthat your progress may be evident to all.\u201d"}, {"pk": 2854464, "translation": "NET", "book": 54, "chapter": 4, "verse": 16, "text": "Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.", "comment": "tn Grk \u201cabout yourself and your teaching.\u201d"}, {"pk": 2854465, "translation": "NET", "book": 54, "chapter": 5, "verse": 1, "text": "Do not address an older man harshly but appeal to him as a father. Speak to younger men as brothers,", "comment": "tn No verb \u201cspeak\u201d is stated in this clause, but it continues the sense of the preceding.
tn Or \u201cDo not speak harshly to an older man.\u201d"}, {"pk": 2854466, "translation": "NET", "book": 54, "chapter": 5, "verse": 2, "text": "older women as mothers, and younger women as sisters \u2014 with complete purity."}, {"pk": 2854467, "translation": "NET", "book": 54, "chapter": 5, "verse": 3, "text": "Honor widows who are truly in need.", "comment": "tn Grk \u201cthe real widows,\u201d \u201cthose who are really widows.\u201d
sn The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context."}, {"pk": 2854468, "translation": "NET", "book": 54, "chapter": 5, "verse": 4, "text": "But if a widow has children or grandchildren, they should first learn to fulfill their duty toward their own household and so repay their parents what is owed them. For this is what pleases God.", "comment": "tn Or \u201cand so make some repayment to their parents\u201d; Grk \u201cand to give back recompense to their parents.\u201d
tn Grk \u201cfor this is pleasing in the sight of God.\u201d
tn Or \u201cto practice their religion.\u201d"}, {"pk": 2854469, "translation": "NET", "book": 54, "chapter": 5, "verse": 5, "text": "But the widow who is truly in need, and completely on her own, has set her hope on God and continues in her pleas and prayers night and day.", "comment": "tn Or \u201cleft all alone.\u201d"}, {"pk": 2854470, "translation": "NET", "book": 54, "chapter": 5, "verse": 6, "text": "But the one who lives for pleasure is dead even while she lives.", "comment": "tn For \u201cis dead even\u201d the Greek text reads \u201chas died.\u201d"}, {"pk": 2854471, "translation": "NET", "book": 54, "chapter": 5, "verse": 7, "text": "Reinforce these commands, so that they will be beyond reproach.", "comment": "tn Grk \u201cand command these things.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2854472, "translation": "NET", "book": 54, "chapter": 5, "verse": 8, "text": "But if someone does not provide for his own, especially his own family, he has denied the faith and is worse than an unbeliever.", "comment": "tn That is, \u201chis own relatives.\u201d"}, {"pk": 2854473, "translation": "NET", "book": 54, "chapter": 5, "verse": 9, "text": "No widow should be put on the list unless she is at least sixty years old, was the wife of one husband,", "comment": "tn Grk \u201clet a widow be enrolled if she has reached not less than sixty years.\u201d
tn Or \u201ca woman married only once,\u201d \u201cwas devoted solely to her husband\u201d (see the note on \u201cwife\u201d in 1 Tim 3:2; also 1 Tim 3:12; Titus 1:6).
sn This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of \u201ctrue widows\u201d who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, 222-23 for discussion."}, {"pk": 2854474, "translation": "NET", "book": 54, "chapter": 5, "verse": 10, "text": "and has a reputation for good works: as one who has raised children, practiced hospitality, washed the feet of the saints, helped those in distress \u2014 as one who has exhibited all kinds of good works.", "comment": "tn Grk \u201cif she raised children.\u201d The phrase \u201cif she raised children\u201d begins a series of conditional clauses running to the end of the verse. These provide specific examples of her good works (v. 10a).
tn Grk \u201cfollowed after every good work.\u201d"}, {"pk": 2854475, "translation": "NET", "book": 54, "chapter": 5, "verse": 11, "text": "But do not accept younger widows on the list, because their passions may lead them away from Christ and they will desire to marry,", "comment": "tn With a single verb and object, this clause means \u201cpursue sensuous desires in opposition to Christ.\u201d
tn Grk \u201crefuse younger widows.\u201d"}, {"pk": 2854476, "translation": "NET", "book": 54, "chapter": 5, "verse": 12, "text": "and so incur judgment for breaking their former pledge.", "comment": "tn Grk \u201cincurring judgment because they reject their first faith.\u201dsn The pledge refers most likely to a vow not to remarry undertaken when a widow is put on the list (cf. 1 Tim 5:9)."}, {"pk": 2854477, "translation": "NET", "book": 54, "chapter": 5, "verse": 13, "text": "And besides that, going around from house to house they learn to be lazy, and they are not only lazy, but also gossips and busybodies, talking about things they should not.", "comment": "tn Grk \u201csaying the things that are unnecessary.\u201d Or perhaps \u201ctalking about things that are none of their business.\u201d
tn Or \u201cidle.\u201d The whole clause (\u201cgoing around from house to house, they learn to be lazy\u201d) reverses the order of the Greek. The present participle \u03c0\u03b5\u03c1\u03b9\u03b5\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9 (periercomenai) may be taken as temporal (\u201cwhile going around\u201d), instrumental (\u201cby going around\u201d) or result (\u201cwith the result that they go around\u201d).
tn L&N 15.23 suggests the meaning, \u201cto move about from place to place, with significant changes in direction \u2013 \u2018to travel about, to wander about.\u2019\u201d"}, {"pk": 2854478, "translation": "NET", "book": 54, "chapter": 5, "verse": 14, "text": "So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us.", "comment": "tn Grk \u201cfor the sake of reviling.\u201d"}, {"pk": 2854479, "translation": "NET", "book": 54, "chapter": 5, "verse": 15, "text": "For some have already wandered away to follow Satan.", "comment": "tn Grk \u201cwandered away after Satan.\u201d"}, {"pk": 2854480, "translation": "NET", "book": 54, "chapter": 5, "verse": 16, "text": "If a believing woman has widows in her family, let her help them. The church should not be burdened, so that it may help the widows who are truly in need.", "comment": "tn Grk \u201chas widows.\u201d
tc Most witnesses (D \u03a8 \u00cf sy) have \u03c0\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f24 (pisto\" h) before \u03c0\u03b9\u03c3\u03c4\u1f75 (pisth), with the resultant meaning \u201cif a believing man or woman.\u201d But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4. Further, most of the earliest and best witnesses (\u05d0 A C F G P 048 33 81 1175 1739 1881 co) lack the \u03c0\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f24, strengthening the preference for the shorter reading.
tn Grk \u201cthe real widows,\u201d \u201cthose who are really widows.\u201d"}, {"pk": 2854481, "translation": "NET", "book": 54, "chapter": 5, "verse": 17, "text": "Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching.", "comment": "tn Or \u201cin preaching\u201d; Grk \u201cin word.\u201d
tn Grk \u201cwho lead well.\u201d
tn Or \u201cdeserving.\u201d
tn Like the similar use of \u201chonor\u201d in v. 3, this phrase denotes both respect and remuneration: \u201chonor plus honorarium.\u201d"}, {"pk": 2854482, "translation": "NET", "book": 54, "chapter": 5, "verse": 18, "text": "For the scripture says, \u201cDo not muzzle an ox while it is treading out the grain,\u201d and, \u201cThe worker deserves his pay.\u201d", "comment": "sn A quotation from Luke 10:7.
sn A quotation from Deut 25:4."}, {"pk": 2854483, "translation": "NET", "book": 54, "chapter": 5, "verse": 19, "text": "Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses.", "comment": "sn An allusion to Deut 17:6, 19:15."}, {"pk": 2854484, "translation": "NET", "book": 54, "chapter": 5, "verse": 20, "text": "Those guilty of sin must be rebuked before all, as a warning to the rest.", "comment": "tn \u201cBefore all\u201d probably refers to the whole congregation, not just all the elders; \u201cthe rest\u201d is more likely to denote the remaining elders.
tn Grk \u201cthat the rest may have fear.\u201d
sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.
tn Or \u201ccensured.\u201d The Greek word implies exposing someone\u2019s sin in order to bring correction."}, {"pk": 2854485, "translation": "NET", "book": 54, "chapter": 5, "verse": 21, "text": "Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind.", "comment": "tn Grk \u201cdoing nothing according to partiality.\u201d"}, {"pk": 2854486, "translation": "NET", "book": 54, "chapter": 5, "verse": 22, "text": "Do not lay hands on anyone hastily and so identify with the sins of others. Keep yourself pure.", "comment": "tn Grk \u201cand do not share in the sins of others.\u201d
tn In context \u201claying hands on anyone\u201d refers to ordination or official installation of someone as an elder."}, {"pk": 2854487, "translation": "NET", "book": 54, "chapter": 5, "verse": 23, "text": "(Stop drinking just water, but use a little wine for your digestion and your frequent illnesses.)", "comment": "tn Grk \u201cfor the sake of your stomach.\u201d
sn This verse gives parenthetical advice to Timothy, to clarify what it means to keep pure (5:22c). Verse 24 resumes the instructions about elders."}, {"pk": 2854488, "translation": "NET", "book": 54, "chapter": 5, "verse": 24, "text": "The sins of some people are obvious, going before them into judgment, but for others, they show up later.", "comment": "tn Grk \u201cthey [the sins] follow after others.\u201d"}, {"pk": 2854489, "translation": "NET", "book": 54, "chapter": 5, "verse": 25, "text": "Similarly good works are also obvious, and the ones that are not cannot remain hidden."}, {"pk": 2854490, "translation": "NET", "book": 54, "chapter": 6, "verse": 1, "text": "Those who are under the yoke as slaves must regard their own masters as deserving of full respect. This will prevent the name of God and Christian teaching from being discredited.", "comment": "tn Traditionally, \u201cservants.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
tn Or \u201cslandered.\u201d
tn Grk \u201cthe teaching.\u201d
tn Grk \u201cthat the name\u2026may not be slandered\u201d (a continuation of the preceding sentence)."}, {"pk": 2854491, "translation": "NET", "book": 54, "chapter": 6, "verse": 2, "text": "But those who have believing masters must not show them less respect because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. Teach them and exhort them about these things.", "comment": "tn Or \u201cthink the less of them\u201d; Grk \u201cdespise them,\u201d \u201clook down on them.\u201d
tn Grk \u201cthese things teach and exhort.\u201d
tn Or \u201cthose who devote themselves to service are faithful and dearly loved\u201d (referring to slaves who serve them)."}, {"pk": 2854492, "translation": "NET", "book": 54, "chapter": 6, "verse": 3, "text": "If someone spreads false teachings and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness,", "comment": "tn Grk \u201cteaches other doctrines,\u201d (different from apostolic teaching, cf. 1 Tim 1:3)."}, {"pk": 2854493, "translation": "NET", "book": 54, "chapter": 6, "verse": 4, "text": "he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions,"}, {"pk": 2854494, "translation": "NET", "book": 54, "chapter": 6, "verse": 5, "text": "and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness is a way of making a profit.", "comment": "tc Although most witnesses, including some early versions and fathers (D2 \u03a8 \u00cf sy Cyp Lcf Ambst), have \u1f00\u03c6\u03af\u03c3\u03c4\u03b1\u03c3\u03bf \u1f00\u03c0\u1f78 \u03c4\u1ff6\u03bd \u03c4\u03bf\u03b9\u03bf\u03cd\u03c4\u03c9\u03bd (afistaso apo\u2019 twn toioutwn, \u201cstay away from such things!\u201d) after \u03b5\u1f50\u03c3\u03b5\u03b2\u03b5\u03af\u03b1\u03bd (eusebeian, \u201cgodliness\u201d; thus, \u201cwho suppose that godliness is a way of making a profit; stay away from such things!\u201d), there seems to be little good reason for this clause\u2019s omission in some of the oldest and best witnesses (\u05d0 A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into the text early, perhaps as a marginal comment, but it should not be considered authentic in light of the strong external evidence against it."}, {"pk": 2854495, "translation": "NET", "book": 54, "chapter": 6, "verse": 6, "text": "Now godliness combined with contentment brings great profit."}, {"pk": 2854496, "translation": "NET", "book": 54, "chapter": 6, "verse": 7, "text": "For we have brought nothing into this world and so we cannot take a single thing out either.", "comment": "tc The Greek conjunction \u1f45\u03c4\u03b9 usually means \u201cbecause,\u201d but here it takes the sense \u201cso that\u201d (see BDAG 732 s.v. 5.c). This unusual sense led to textual variation as scribes attempted to correct what appeared to be an error: D* and a few versional witnesses read \u1f00\u03bb\u03b7\u03b8\u03ad\u03c2 \u1f45\u03c4\u03b9 (\u201cit is true that\u201d), and \u05d02 D2 \u03a8 \u00cf read \u03b4\u1fc6\u03bb\u03bf\u03bd \u1f45\u03c4\u03b9 (\u201cit is clear that\u201d). Thus the simple conjunction is preferred on internal as well as external grounds, supported by \u05d0* A F G 33 81 1739 1881 pc."}, {"pk": 2854497, "translation": "NET", "book": 54, "chapter": 6, "verse": 8, "text": "But if we have food and shelter, we will be satisfied with that.", "comment": "tn Grk \u201cwith these.\u201d"}, {"pk": 2854498, "translation": "NET", "book": 54, "chapter": 6, "verse": 9, "text": "Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction."}, {"pk": 2854499, "translation": "NET", "book": 54, "chapter": 6, "verse": 10, "text": "For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains.", "comment": "tn Many translations render this \u201cof all kinds of evil,\u201d especially to allow for the translation \u201ca root\u201d along with it. But there is no parallel for taking a construction like this to mean \u201call kinds of\u201d or \u201cevery kind of.\u201d The normal sense is \u201call evils.\u201d
tn This could be taken to mean \u201ca root,\u201d but the phrase \u201cof all evils\u201d clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly)."}, {"pk": 2854500, "translation": "NET", "book": 54, "chapter": 6, "verse": 11, "text": "But you, as a person dedicated to God, keep away from all that. Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.", "comment": "tn Grk \u201cO man of God.\u201d
tn Grk \u201cflee these things.\u201d"}, {"pk": 2854501, "translation": "NET", "book": 54, "chapter": 6, "verse": 12, "text": "Compete well for the faith and lay hold of that eternal life you were called for and made your good confession for in the presence of many witnesses.", "comment": "tn This phrase literally means \u201ccompete in the good competition of the faith,\u201d using words that may refer to a race or to a boxing or wrestling match: \u201crun the good race\u201d or \u201cfight the good fight.\u201d The similar phrase in 1 Tim 1:18 uses a military picture and is more literally \u201cwar the good warfare.\u201d
sn At some point in Timothy\u2019s life, he publicly acknowledged Jesus as the resurrected Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this reminder of the historical moment of his good confession, Timothy is encouraged to remain steadfast in his faith and to finish his life as a minister in the same way it began (see G. W. Knight, Pastoral Epistles [NIGTC], 264-65).
tn Grk \u201cconfessed the good confession.\u201d"}, {"pk": 2854502, "translation": "NET", "book": 54, "chapter": 6, "verse": 13, "text": "I charge you before God who gives life to all things and Christ Jesus who made his good confession before Pontius Pilate,", "comment": "tn Grk \u201ctestified the good confession.\u201dsn Jesus\u2019 good confession was his affirmative answer to Pilate\u2019s question \u201cAre you the king of the Jews?\u201d (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33\u201337).
tc \u2021 Most witnesses, some of them important (\u05d02 A D H 1881 \u00cf lat sy bo), have \u03c3\u03bf\u03b9 (soi, \u201cyou\u201d) after \u03c0\u03b1\u03c1\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03c9 (parangellw, \u201cI charge [you]\u201d), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of \u03c3\u03bf\u03b9 is one of clarification. Further, the shorter reading is found in several important witnesses, such as \u05d0* F G \u03a8 6 33 1739 pc. Thus, both internally and externally the shorter reading is preferred. NA 27 places \u03c3\u03bf\u03b9 in brackets, indicating some doubts as to its authenticity.tn Grk \u201cI charge.\u201d"}, {"pk": 2854503, "translation": "NET", "book": 54, "chapter": 6, "verse": 14, "text": "to obey this command without fault or failure until the appearing of our Lord Jesus Christ", "comment": "tn The Greek word \u03c4\u03b7\u03c1\u03ad\u03c9 (threw, traditionally translated \u201ckeep\u201d) in this context connotes preservation of and devotion to an object as well as obedience.
tn Grk \u201cthe command.\u201dsn The command refers to the duties laid upon Timothy for his ministry in Ephesus (1 Tim 1:3\u201320; 6:2c\u20135)."}, {"pk": 2854504, "translation": "NET", "book": 54, "chapter": 6, "verse": 15, "text": "\u2014 whose appearing the blessed and only Sovereign, the King of kings and Lord of lords, will reveal at the right time.", "comment": "tn Grk \u201cwhich.\u201d All of 1 Tim 6:15 is a relative clause which refers back to \u201cappearing\u201d in v.14. The phrase \u201cwhose appearing\u201d was supplied to clarify this connection."}, {"pk": 2854505, "translation": "NET", "book": 54, "chapter": 6, "verse": 16, "text": "He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen."}, {"pk": 2854506, "translation": "NET", "book": 54, "chapter": 6, "verse": 17, "text": "Command those who are rich in this world\u2019s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment.", "comment": "tn Grk \u201cin the present age.\u201d
tn Grk \u201cin uncertainty.\u201d"}, {"pk": 2854507, "translation": "NET", "book": 54, "chapter": 6, "verse": 18, "text": "Tell them to do good, to be rich in good deeds, to be generous givers, sharing with others.", "comment": "tn Grk \u201cto do good\u201d (the continuation of 6:17). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 18.
tn Grk \u201cto be generous,\u201d \u201csharing.\u201d"}, {"pk": 2854508, "translation": "NET", "book": 54, "chapter": 6, "verse": 19, "text": "In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life.", "comment": "tn Grk \u201csaving up\u201d (the continuation of 6:18). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19.
tn Grk \u201ctreasuring up a good foundation.\u201d
tn Grk \u201cthat they may lay hold of.\u201d"}, {"pk": 2854509, "translation": "NET", "book": 54, "chapter": 6, "verse": 20, "text": "O Timothy, protect what has been entrusted to you. Avoid the profane chatter and absurdities of so-called \u201cknowledge.\u201d", "comment": "tn Or \u201ccontradictions.\u201d
tn Grk \u201cavoiding.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cthe falsely named knowledge.\u201d"}, {"pk": 2854510, "translation": "NET", "book": 54, "chapter": 6, "verse": 21, "text": "By professing it, some have strayed from the faith. Grace be with you all.", "comment": "tc Most witnesses (\u05d02 D1 \u03a8 \u00cf sy) conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses (\u05d0* A D* F G 33 81 1739* 1881 it sa) lack the particle, indicating that the letter concluded with \u201cGrace be with you all.\u201dtn Grk \u201cwith you\u201d (but the Greek pronoun indicates the meaning is plural here).
tn Grk \u201chave deviated concerning the faith.\u201d"}, {"pk": 2854511, "translation": "NET", "book": 55, "chapter": 1, "verse": 1, "text": "From Paul, an apostle of Christ Jesus by the will of God, to further the promise of life in Christ Jesus,", "comment": "tn Grk \u201cfor the promise\u2026\u201d or possibly \u201cin accordance with the promise\u2026\u201d
tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter."}, {"pk": 2854512, "translation": "NET", "book": 55, "chapter": 1, "verse": 2, "text": "to Timothy, my dear child. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!"}, {"pk": 2854513, "translation": "NET", "book": 55, "chapter": 1, "verse": 3, "text": "I am thankful to God, whom I have served with a clear conscience as my ancestors did, when I remember you in my prayers as I do constantly night and day.", "comment": "tn Or \u201cas I do constantly. By night and day I long to see you\u2026\u201d
tn Grk \u201cfrom my ancestors.\u201d"}, {"pk": 2854514, "translation": "NET", "book": 55, "chapter": 1, "verse": 4, "text": "As I remember your tears, I long to see you, so that I may be filled with joy.", "comment": "tn Grk \u201clonging to see you, remembering your tears\u201d (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2854515, "translation": "NET", "book": 55, "chapter": 1, "verse": 5, "text": "I recall your sincere faith that was alive first in your grandmother Lois and in your mother Eunice, and I am sure is in you.", "comment": "tn Grk \u201crecalling\u201d (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Or \u201cconvinced.\u201d
tn Grk \u201cthe sincere faith in you.\u201d"}, {"pk": 2854516, "translation": "NET", "book": 55, "chapter": 1, "verse": 6, "text": "Because of this I remind you to rekindle God\u2019s gift that you possess through the laying on of my hands.", "comment": "tn Grk \u201cthat is in you.\u201d"}, {"pk": 2854517, "translation": "NET", "book": 55, "chapter": 1, "verse": 7, "text": "For God did not give us a Spirit of fear but of power and love and self-control.", "comment": "tn Or \u201ca spirit,\u201d denoting the human personality under the Spirit\u2019s influence as in 1 Cor 4:21; Gal 6:1; 1 Pet 3:4. But the reference to the Holy Spirit at the end of this section (1:14) makes it likely that it begins this way also, so that the Holy Spirit is the referent."}, {"pk": 2854518, "translation": "NET", "book": 55, "chapter": 1, "verse": 8, "text": "So do not be ashamed of the testimony about our Lord or of me, a prisoner for his sake, but by God\u2019s power accept your share of suffering for the gospel.", "comment": "tn Or \u201caccording to.\u201d
tn Grk \u201csuffer hardship together,\u201d implying \u201cjoin with me in suffering.\u201d
tn Grk \u201cthe testimony of our Lord.\u201d"}, {"pk": 2854519, "translation": "NET", "book": 55, "chapter": 1, "verse": 9, "text": "He is the one who saved us and called us with a holy calling, not based on our works but on his own purpose and grace, granted to us in Christ Jesus before time began,", "comment": "tn More literally, \u201cwho saved us,\u201d as a description of God in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cbefore eternal times.\u201d
tn Or \u201caccording to,\u201d or \u201cby.\u201d"}, {"pk": 2854520, "translation": "NET", "book": 55, "chapter": 1, "verse": 10, "text": "but now made visible through the appearing of our Savior Christ Jesus. He has broken the power of death and brought life and immortality to light through the gospel!", "comment": "tn Grk \u201chaving broken\u2026and having brought\u2026\u201d (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11) in the translation."}, {"pk": 2854521, "translation": "NET", "book": 55, "chapter": 1, "verse": 11, "text": "For this gospel I was appointed a preacher and apostle and teacher.", "comment": "tn Grk \u201cfor which.\u201d
tc Most mss (\u05d02 C D F G \u03a8 1739 1881 \u00cf latt sy co) have \u1f10\u03b8\u03bd\u1ff6\u03bd (eqnwn, \u201cof the Gentiles\u201d) after \u201cteacher.\u201d The shorter reading has poorer external credentials (\u05d0* A I 1175 pc), but is preferred because \u1f10\u03b8\u03bd\u1ff6\u03bd probably represents a gloss added by copyists familiar with 1 Tim 2:7. There is no easy explanation for the omission of the word if it were original here."}, {"pk": 2854522, "translation": "NET", "book": 55, "chapter": 1, "verse": 12, "text": "Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day.", "comment": "tn Grk \u201csuffer these things.\u201d
sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9\u201310).
sn What has been entrusted to me (Grk \u201cmy entrustment,\u201d meaning either (1) \u201cwhat I have entrusted to him\u201d [his life, destiny, etc.] or (2) \u201cwhat he has entrusted to me\u201d [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.
tn Or \u201cin whom I have believed.\u201d"}, {"pk": 2854523, "translation": "NET", "book": 55, "chapter": 1, "verse": 13, "text": "Hold to the standard of sound words that you heard from me and do so with the faith and love that are in Christ Jesus.", "comment": "tn Or \u201cpattern.\u201d
tn Grk \u201cin faith and love in Christ Jesus.\u201dsn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul\u2019s call for him to give attention to his life and his teaching in 1 Tim 4:11\u201316)."}, {"pk": 2854524, "translation": "NET", "book": 55, "chapter": 1, "verse": 14, "text": "Protect that good thing entrusted to you, through the Holy Spirit who lives within us.", "comment": "sn That good thing (Grk \u201cthe good deposit\u201d) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20)."}, {"pk": 2854525, "translation": "NET", "book": 55, "chapter": 1, "verse": 15, "text": "You know that everyone in the province of Asia deserted me, including Phygelus and Hermogenes.", "comment": "tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia."}, {"pk": 2854526, "translation": "NET", "book": 55, "chapter": 1, "verse": 16, "text": "May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment.", "comment": "tn Grk \u201cmy chain.\u201d"}, {"pk": 2854527, "translation": "NET", "book": 55, "chapter": 1, "verse": 17, "text": "But when he arrived in Rome, he eagerly searched for me and found me.", "comment": "map For location see JP4-A1."}, {"pk": 2854528, "translation": "NET", "book": 55, "chapter": 1, "verse": 18, "text": "May the Lord grant him to find mercy from the Lord on that day! And you know very well all the ways he served me in Ephesus.", "comment": "tn Grk \u201call the ways he served in Ephesus.\u201dmap For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9\u201310)."}, {"pk": 2854529, "translation": "NET", "book": 55, "chapter": 2, "verse": 1, "text": "So you, my child, be strong in the grace that is in Christ Jesus."}, {"pk": 2854530, "translation": "NET", "book": 55, "chapter": 2, "verse": 2, "text": "And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.", "comment": "tn Or \u201cable\u201d (see Paul\u2019s use of this word in regard to ministry in 2 Cor 2:16; 3:5\u20136).
tn Grk \u201cthrough many witnesses.\u201d The \u201cthrough\u201d is used here to show attendant circumstances: \u201caccompanied by,\u201d \u201cin the presence of.\u201d
tn Grk \u201cwhat you heard from me\u201d (cf. 1:13).
tn Grk \u201cfaithful men\u201d; but here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") is generic, referring to both men and women."}, {"pk": 2854531, "translation": "NET", "book": 55, "chapter": 2, "verse": 3, "text": "Take your share of suffering as a good soldier of Christ Jesus.", "comment": "tn Grk \u201csuffer hardship together,\u201d implying \u201cjoin with me and others in suffering\u201d (cf. 1:8)."}, {"pk": 2854532, "translation": "NET", "book": 55, "chapter": 2, "verse": 4, "text": "No one in military service gets entangled in matters of everyday life; otherwise he will not please the one who recruited him.", "comment": "tn Grk \u201cthat he may please.\u201d"}, {"pk": 2854533, "translation": "NET", "book": 55, "chapter": 2, "verse": 5, "text": "Also, if anyone competes as an athlete, he will not be crowned as the winner unless he competes according to the rules.", "comment": "sn According to the rules (Grk \u201clawfully, by law\u201d) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself.
tn Grk \u201cwill not be crowned,\u201d speaking of the wreath awarded to the victor."}, {"pk": 2854534, "translation": "NET", "book": 55, "chapter": 2, "verse": 6, "text": "The farmer who works hard ought to have the first share of the crops."}, {"pk": 2854535, "translation": "NET", "book": 55, "chapter": 2, "verse": 7, "text": "Think about what I am saying and the Lord will give you understanding of all this.", "comment": "tn The Greek word here usually means \u201cfor,\u201d but is used in this verse for a milder continuation of thought.
tn Grk \u201cin all things.\u201d"}, {"pk": 2854536, "translation": "NET", "book": 55, "chapter": 2, "verse": 8, "text": "Remember Jesus Christ, raised from the dead, a descendant of David; such is my gospel,", "comment": "tn Grk \u201caccording to my gospel.\u201d
tn Grk \u201cof David\u2019s seed\u201d (an idiom for physical descent)."}, {"pk": 2854537, "translation": "NET", "book": 55, "chapter": 2, "verse": 9, "text": "for which I suffer hardship to the point of imprisonment as a criminal, but God\u2019s message is not imprisoned!", "comment": "tn Or \u201cchained,\u201d \u201cbound.\u201d
tn Or \u201cword.\u201d
tn Or \u201cchains,\u201d \u201cbonds.\u201d"}, {"pk": 2854538, "translation": "NET", "book": 55, "chapter": 2, "verse": 10, "text": "So I endure all things for the sake of those chosen by God, that they too may obtain salvation in Christ Jesus and its eternal glory.", "comment": "tn Grk \u201cwith eternal glory.\u201d
tn Grk \u201cthe elect.\u201d"}, {"pk": 2854539, "translation": "NET", "book": 55, "chapter": 2, "verse": 11, "text": "This saying is trustworthy: If we died with him, we will also live with him.", "comment": "sn This saying (Grk \u201cthe saying\u201d) refers to the following citation. See 1 Tim 1:15; 3:1; 4:9; Titus 3:8 for other occurrences of this phrase.
sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: \u201c(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre."}, {"pk": 2854540, "translation": "NET", "book": 55, "chapter": 2, "verse": 12, "text": "If we endure, we will also reign with him. If we deny him, he will also deny us.", "comment": "tn Grk \u201cdied together\u2026will live together\u2026will reign together,\u201d without \u201chim\u201d stated explicitly. But \u201chim\u201d is implied by the parallel ideas in Rom 6:8; 8:17 and by the reference to Christ in vv. 12b\u201313.
tn Or \u201crenounce,\u201d \u201cdisown,\u201d \u201crepudiate.\u201d It is important to note that the object of Christ\u2019s denial is \u201cus.\u201d The text does not contain an implied object complement (\u201che will deny us [x]\u201d), which would mean that Christ was withholding something from us (for example, \u201cThe owner denied his pets water\u201d), since the verb \u1f00\u03c1\u03bd\u03ad\u03bf\u03bc\u03b1\u03b9 (arneomai) is not one of the category of verbs that normally occurs in these constructions (see ExSyn 182-89).
tn Grk \u201cif we renounce,\u201d but the \u201chim\u201d is implied by the parallel clauses."}, {"pk": 2854541, "translation": "NET", "book": 55, "chapter": 2, "verse": 13, "text": "If we are unfaithful, he remains faithful, since he cannot deny himself.", "comment": "sn If we are unfaithful\u2026he cannot deny himself. This could be (1) a word of warning (The Lord will exact punishment; he cannot deny his holiness) or (2) a word of hope (Because of who he is, he remains faithful to us despite our lapses). The latter is more likely, since Paul consistently cites God\u2019s faithfulness as a reassurance, not as a warning (cf. especially Rom 3:3; also 1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Thess 5:24; 2 Thess 3:3)."}, {"pk": 2854542, "translation": "NET", "book": 55, "chapter": 2, "verse": 14, "text": "Remind people of these things and solemnly charge them before the Lord not to wrangle over words. This is of no benefit; it just brings ruin on those who listen.", "comment": "tn Grk \u201cremind of these things,\u201d implying \u201cthem\u201d or \u201cpeople\u201d as the object.
tn Grk \u201c[it is] beneficial for nothing, for the ruin of those who listen.\u201d
tc \u2021 Most witnesses (A D \u03a8 048 1739 1881 \u00cf sy) have \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (kuriou, \u201cLord\u201d) instead of \u03b8\u03b5\u03bf\u1fe6 (qeou, \u201cGod\u201d) here, while a few have \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Cristou, \u201cChrist\u201d; 206 {429 1758}). \u03b8\u03b5\u03bf\u1fe6, however, is well supported by \u05d0 C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (enwpion kuriou, \u201cbefore the Lord\u201d), but consistently use \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03b8\u03b5\u03bf\u1fe6 (\u201cbefore God\u201d; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author\u2019s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals\u2019 universal expression. Further, only twice in the NT (Jas 4:10 [v.l. \u03b8\u03b5\u03bf\u1fe6]; Rev 11:4 [v.l. \u03b8\u03b5\u03bf\u1fe6]) is the expression \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 found. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of \u03b8\u03b5\u03bf\u1fe6, the internal evidence is on the side of \u03ba\u03c5\u03c1\u03af\u03bf\u03c5. A decision is difficult, but \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 is the preferred reading.
tn Grk \u201csolemnly charging.\u201d The participle \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (diamarturomeno\") has been translated as a finite verb due to requirements of contemporary English style."}, {"pk": 2854543, "translation": "NET", "book": 55, "chapter": 2, "verse": 15, "text": "Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.", "comment": "sn Accurately is a figure of speech that literally means something like \u201ccutting a straight road.\u201d In regard to the message of truth, it means \u201ccorrectly handling\u201d or \u201cimparting it without deviation.\u201d"}, {"pk": 2854544, "translation": "NET", "book": 55, "chapter": 2, "verse": 16, "text": "But avoid profane chatter, because those occupied with it will stray further and further into ungodliness,", "comment": "tn Grk \u201cthey [who engage in it] will progress even more in ungodliness.\u201d
sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3\u20134; 4:7; 6:20)."}, {"pk": 2854545, "translation": "NET", "book": 55, "chapter": 2, "verse": 17, "text": "and their message will spread its infection like gangrene. Hymenaeus and Philetus are in this group.", "comment": "tn Or \u201ceat away.\u201d
tn Grk \u201cof whom are Hymenaeus and Philetus.\u201d Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation."}, {"pk": 2854546, "translation": "NET", "book": 55, "chapter": 2, "verse": 18, "text": "They have strayed from the truth by saying that the resurrection has already occurred, and they are undermining some people\u2019s faith.", "comment": "tn Grk \u201chave deviated concerning the truth.\u201d"}, {"pk": 2854547, "translation": "NET", "book": 55, "chapter": 2, "verse": 19, "text": "However, God\u2019s solid foundation remains standing, bearing this seal: \u201cThe Lord knows those who are his,\u201d and \u201cEveryone who confesses the name of the Lord must turn away from evil.\u201d", "comment": "tn Grk \u201cnames the name of the Lord.\u201d
sn A quotation from Num 16:5."}, {"pk": 2854548, "translation": "NET", "book": 55, "chapter": 2, "verse": 20, "text": "Now in a wealthy home there are not only gold and silver vessels, but also ones made of wood and of clay, and some are for honorable use, but others for ignoble use.", "comment": "tn Grk \u201ca great house.\u201d
tn Grk \u201cfor dishonor,\u201d probably referring to vessels used for refuse or excrement."}, {"pk": 2854549, "translation": "NET", "book": 55, "chapter": 2, "verse": 21, "text": "So if someone cleanses himself of such behavior, he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work.", "comment": "tn Grk \u201cfrom these,\u201d alluding to the errors and deeds of the false teachers described in vv. 14\u201319."}, {"pk": 2854550, "translation": "NET", "book": 55, "chapter": 2, "verse": 22, "text": "But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others who call on the Lord from a pure heart.", "comment": "tn Grk \u201cand peace, with those.\u201d
sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues."}, {"pk": 2854551, "translation": "NET", "book": 55, "chapter": 2, "verse": 23, "text": "But reject foolish and ignorant controversies, because you know they breed infighting.", "comment": "tn Or \u201cfights,\u201d although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although \u201cquarrel\u201d is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.
tn Or \u201cuninstructed,\u201d \u201csilly.\u201d"}, {"pk": 2854552, "translation": "NET", "book": 55, "chapter": 2, "verse": 24, "text": "And the Lord\u2019s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient,", "comment": "tn Traditionally, \u201cservant\u201d or \u201cbondservant.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d
tn Grk \u201cmust not fight\u201d or \u201cmust not quarrel.\u201d The Greek verb is related to the noun translated \u201cinfighting\u201d in v. 23."}, {"pk": 2854553, "translation": "NET", "book": 55, "chapter": 2, "verse": 25, "text": "correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth", "comment": "sn Correcting is the word for \u201cchild-training\u201d or \u201cdiscipline.\u201d It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).
tn Grk \u201crepentance unto knowledge of the truth.\u201d"}, {"pk": 2854554, "translation": "NET", "book": 55, "chapter": 2, "verse": 26, "text": "and they will come to their senses and escape the devil\u2019s trap where they are held captive to do his will.", "comment": "tn Grk \u201chaving been captured by him.\u201d
tn Grk \u201cfor that one\u2019s will,\u201d referring to the devil, but with a different pronoun than in the previous phrase \u201cby him.\u201d Some have construed \u201cfor his will\u201d with the earlier verb and referred the pronoun to God: \u201ccome to their senses and escape the devil\u2019s trap (though they have been captured by him) in order to do His will.\u201d In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil\u2019s will."}, {"pk": 2854555, "translation": "NET", "book": 55, "chapter": 3, "verse": 1, "text": "But understand this, that in the last days difficult times will come.", "comment": "tn Or perhaps, \u201cdangerous,\u201d \u201cfierce.\u201d"}, {"pk": 2854556, "translation": "NET", "book": 55, "chapter": 3, "verse": 2, "text": "For people will be lovers of themselves, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy,", "comment": "tn Or \u201cself-centered.\u201d The first two traits in 2 Tim 3:2 and the last two in 3:4 are Greek words beginning with the root \u201clovers of,\u201d and so bracket the list at beginning and end.
tn Grk \u201cmen\u201d; but here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 (anqrwpoi) is generic, referring to both men and women."}, {"pk": 2854557, "translation": "NET", "book": 55, "chapter": 3, "verse": 3, "text": "unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good,"}, {"pk": 2854558, "translation": "NET", "book": 55, "chapter": 3, "verse": 4, "text": "treacherous, reckless, conceited, loving pleasure rather than loving God."}, {"pk": 2854559, "translation": "NET", "book": 55, "chapter": 3, "verse": 5, "text": "They will maintain the outward appearance of religion but will have repudiated its power. So avoid people like these.", "comment": "tn Or \u201cform.\u201dsn Outward appearance. Paul\u2019s contrast with power in 3:5b shows that he regards this \u201cform\u201d to be outward, one of appearance rather than reality (cf. 1 Cor 4:19\u201320; 1 Thess 1:5).
tn Grk \u201cand avoid these,\u201d with the word \u201cpeople\u201d implied."}, {"pk": 2854560, "translation": "NET", "book": 55, "chapter": 3, "verse": 6, "text": "For some of these insinuate themselves into households and captivate weak women who are overwhelmed with sins and led along by various passions.", "comment": "tn Grk \u201cFor from these are those who sneak.\u201d
tn Or \u201csilly women.\u201d"}, {"pk": 2854561, "translation": "NET", "book": 55, "chapter": 3, "verse": 7, "text": "Such women are always seeking instruction, yet never able to arrive at a knowledge of the truth.", "comment": "tn Grk \u201calways learning,\u201d continuing the description of the women from v. 6. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2854562, "translation": "NET", "book": 55, "chapter": 3, "verse": 8, "text": "And just as Jannes and Jambres opposed Moses, so these people \u2014 who have warped minds and are disqualified in the faith \u2014 also oppose the truth.", "comment": "tn Grk \u201cdisapproved concerning the faith.\u201d
sn Jannes and Jambres were the traditional names of two of Pharaoh\u2019s magicians who opposed Moses at the time of the Exodus."}, {"pk": 2854563, "translation": "NET", "book": 55, "chapter": 3, "verse": 9, "text": "But they will not go much further, for their foolishness will be obvious to everyone, just like it was with Jannes and Jambres.", "comment": "tn Grk \u201cas theirs came to be,\u201d referring to the foolishness of Jannes and Jambres. The referent of \u201ctheirs\u201d (Jannes and Jambres) has been specified in the translation for clarity.
tn Grk \u201cfor they will not progress any more.\u201d"}, {"pk": 2854564, "translation": "NET", "book": 55, "chapter": 3, "verse": 10, "text": "You, however, have followed my teaching, my way of life, my purpose, my faith, my patience, my love, my endurance,", "comment": "sn There is a strong emphasis on the pronoun you in contrast to the people described in vv. 2\u20139.
tn The possessive \u201cmy\u201d occurs only at the beginning of the list but is positioned in Greek to apply to each of the words in the series."}, {"pk": 2854565, "translation": "NET", "book": 55, "chapter": 3, "verse": 11, "text": "as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra. I endured these persecutions and the Lord delivered me from them all.", "comment": "tn Grk \u201cpersecutions, sufferings,\u201d as a continuation of the series from v. 10.
map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.
sn In Antioch, in Iconium, and in Lystra. See Acts 13\u201314 for the account of these persecutions.map For location see JP1-E2; JP2-E2; JP3-E2"}, {"pk": 2854566, "translation": "NET", "book": 55, "chapter": 3, "verse": 12, "text": "Now in fact all who want to live godly lives in Christ Jesus will be persecuted."}, {"pk": 2854567, "translation": "NET", "book": 55, "chapter": 3, "verse": 13, "text": "But evil people and charlatans will go from bad to worse, deceiving others and being deceived themselves.", "comment": "tn Grk \u201cdeceiving and being deceived.\u201d
tn Grk \u201cwill advance to the worse.\u201d"}, {"pk": 2854568, "translation": "NET", "book": 55, "chapter": 3, "verse": 14, "text": "You, however, must continue in the things you have learned and are confident about. You know who taught you", "comment": "tn Grk \u201cthose from whom you learned.\u201d
tn Grk \u201cbut you, continue,\u201d a command.
tn Grk \u201cknowing,\u201d giving the reasons for continuing as v. 14 calls for."}, {"pk": 2854569, "translation": "NET", "book": 55, "chapter": 3, "verse": 15, "text": "and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus."}, {"pk": 2854570, "translation": "NET", "book": 55, "chapter": 3, "verse": 16, "text": "Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness,", "comment": "tn Or \u201crebuke,\u201d \u201ccensure.\u201d The Greek word implies exposing someone\u2019s sin in order to bring correction.
tn Or \u201cAll scripture.\u201dsn There is very little difference in sense between every scripture (emphasizing the individual portions) and \u201call scripture\u201d (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word \u201call/every\u201d in Greek (\u03c0\u1fb6\u03c2, pas) as well as Paul\u2019s normal sense for the word \u201cscripture\u201d in the singular without the article, as here. So every scripture means \u201cevery individual portion of scripture.\u201d
sn Inspired by God. Some have connected this adjective in a different way and translated it as \u201cevery inspired scripture is also useful.\u201d But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: \u201cevery scripture is inspired\u2026and useful.\u201d"}, {"pk": 2854571, "translation": "NET", "book": 55, "chapter": 3, "verse": 17, "text": "that the person dedicated to God may be capable and equipped for every good work.", "comment": "tn Grk \u201cthe man of God,\u201d but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpos) is most likely used here in a generic sense, referring to both men and women.
tn This word is positioned for special emphasis; it carries the sense of \u201ccomplete, competent, able to meet all demands.\u201d"}, {"pk": 2854572, "translation": "NET", "book": 55, "chapter": 4, "verse": 1, "text": "I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom:"}, {"pk": 2854573, "translation": "NET", "book": 55, "chapter": 4, "verse": 2, "text": "Preach the message, be ready whether it is convenient or not, reprove, rebuke, exhort with complete patience and instruction.", "comment": "tn Grk \u201cin season, out of season.\u201d
tn Or \u201cthe word.\u201d
tn Or \u201cbe persistent.\u201d
tn Or \u201cencourage.\u201d"}, {"pk": 2854574, "translation": "NET", "book": 55, "chapter": 4, "verse": 3, "text": "For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things.", "comment": "tn Grk \u201cthey\u201d; the referent (the people in that future time) has been specified in the translation for clarity.
tn Grk \u201cin accord with.\u201d
tn Grk \u201chaving an itching in regard to hearing,\u201d \u201chaving itching ears.\u201d"}, {"pk": 2854575, "translation": "NET", "book": 55, "chapter": 4, "verse": 4, "text": "And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.", "comment": "sn These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and Titus 1:14."}, {"pk": 2854576, "translation": "NET", "book": 55, "chapter": 4, "verse": 5, "text": "You, however, be self-controlled in all things, endure hardship, do an evangelist\u2019s work, fulfill your ministry.", "comment": "tn Or \u201csober,\u201d \u201ctemperate.\u201d"}, {"pk": 2854577, "translation": "NET", "book": 55, "chapter": 4, "verse": 6, "text": "For I am already being poured out as an offering, and the time for me to depart is at hand.", "comment": "tn Grk \u201cof my departure.\u201d"}, {"pk": 2854578, "translation": "NET", "book": 55, "chapter": 4, "verse": 7, "text": "I have competed well; I have finished the race; I have kept the faith!", "comment": "sn The expression I have competed well (Grk \u201cI have competed the good competition\u201d) uses words that may refer to a race or to a boxing or wrestling match: \u201crun the good race\u201d or \u201cfight the good fight.\u201d The similar phrase in 1 Tim 1:18 uses a military picture and is more literally \u201cwar the good warfare.\u201d"}, {"pk": 2854579, "translation": "NET", "book": 55, "chapter": 4, "verse": 8, "text": "Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day \u2014 and not to me only, but also to all who have set their affection on his appearing.", "comment": "tn Grk \u201call who have loved.\u201d"}, {"pk": 2854580, "translation": "NET", "book": 55, "chapter": 4, "verse": 9, "text": "Make every effort to come to me soon."}, {"pk": 2854581, "translation": "NET", "book": 55, "chapter": 4, "verse": 10, "text": "For Demas deserted me, since he loved the present age, and he went to Thessalonica. Crescens went to Galatia and Titus to Dalmatia.", "comment": "map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
tn Grk \u201chaving loved.\u201d"}, {"pk": 2854582, "translation": "NET", "book": 55, "chapter": 4, "verse": 11, "text": "Only Luke is with me. Get Mark and bring him with you, because he is a great help to me in ministry.", "comment": "tn Grk \u201cuseful.\u201d
tn Or \u201cin serving me.\u201d"}, {"pk": 2854583, "translation": "NET", "book": 55, "chapter": 4, "verse": 12, "text": "Now I have sent Tychicus to Ephesus.", "comment": "map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2."}, {"pk": 2854584, "translation": "NET", "book": 55, "chapter": 4, "verse": 13, "text": "When you come, bring with you the cloak I left in Troas with Carpas and the scrolls, especially the parchments."}, {"pk": 2854585, "translation": "NET", "book": 55, "chapter": 4, "verse": 14, "text": "Alexander the coppersmith did me a great deal of harm. The Lord will repay him in keeping with his deeds.", "comment": "tn Grk \u201cshowed me much evil.\u201d
sn An allusion to Ps 28:4."}, {"pk": 2854586, "translation": "NET", "book": 55, "chapter": 4, "verse": 15, "text": "You be on guard against him too, because he vehemently opposed our words.", "comment": "tn Grk \u201cagainst whom,\u201d as a continuation of the previous clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2854587, "translation": "NET", "book": 55, "chapter": 4, "verse": 16, "text": "At my first defense no one appeared in my support; instead they all deserted me \u2014 may they not be held accountable for it."}, {"pk": 2854588, "translation": "NET", "book": 55, "chapter": 4, "verse": 17, "text": "But the Lord stood by me and strengthened me, so that through me the message would be fully proclaimed for all the Gentiles to hear. And so I was delivered from the lion\u2019s mouth!", "comment": "tn Grk \u201cmight be completely fulfilled.\u201d
tn Or \u201cthe preaching.\u201d"}, {"pk": 2854589, "translation": "NET", "book": 55, "chapter": 4, "verse": 18, "text": "The Lord will deliver me from every evil deed and will bring me safely into his heavenly kingdom. To him be glory for ever and ever! Amen.", "comment": "tn Grk \u201csave me.\u201d
tn Grk \u201cunto the ages of the ages,\u201d an emphatic way of speaking about eternity in Greek.
tn Grk \u201cto whom.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2854590, "translation": "NET", "book": 55, "chapter": 4, "verse": 19, "text": "Greetings to Prisca and Aquila and the family of Onesiphorus.", "comment": "sn On Prisca and Aquila see also Acts 18:2, 18, 26; Rom 16:3\u20134; 1 Cor 16:19. In the NT \u201cPriscilla\u201d and \u201cPrisca\u201d are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.
tn Grk \u201cgreet.\u201d"}, {"pk": 2854591, "translation": "NET", "book": 55, "chapter": 4, "verse": 20, "text": "Erastus stayed in Corinth. Trophimus I left ill in Miletus.", "comment": "map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2."}, {"pk": 2854592, "translation": "NET", "book": 55, "chapter": 4, "verse": 21, "text": "Make every effort to come before winter. Greetings to you from Eubulus, Pudens, Linus, Claudia, and all the brothers and sisters.", "comment": "tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited)."}, {"pk": 2854593, "translation": "NET", "book": 55, "chapter": 4, "verse": 22, "text": "The Lord be with your spirit. Grace be with you.", "comment": "tc The reading \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (Jo kurio\", \u201cthe Lord\u201d) is well supported by \u05d0* F G 33 1739 1881 sa, but predictable expansions on the text have occurred at this point: A 104 614 pc read \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Jo kurio\" Ihsou\", \u201cthe Lord Jesus\u201d), while \u05d02 C D \u03a8 \u00cf sy bo have \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 (Jo kurio\" Ihsou\" Cristo\", \u201cthe Lord Jesus Christ\u201d). As B. M. Metzger notes, although in a late book such as 2 Timothy, one might expect the fuller title for the Lord, accidental omission of nomina sacra is rare (TCGNT 582). The shorter reading is thus preferred on both external and internal grounds.
tc Most witnesses (\u05d02 D \u03a8 \u00cf lat sy) conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, there are several excellent witnesses of the Alexandrian and Western texts (\u05d0* A C F G 6 33 81 1739* 1881 sa) that lack the particle, rendering the omission the preferred reading."}, {"pk": 2854594, "translation": "NET", "book": 56, "chapter": 1, "verse": 1, "text": "From Paul, a slave of God and apostle of Jesus Christ, to further the faith of God\u2019s chosen ones and the knowledge of the truth that is in keeping with godliness,", "comment": "tn Grk \u201cfor the faith,\u201d possibly, \u201cin accordance with the faith.\u201d
tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn Traditionally, \u201cservant\u201d or \u201cbondservant.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d"}, {"pk": 2854595, "translation": "NET", "book": 56, "chapter": 1, "verse": 2, "text": "in hope of eternal life, which God, who does not lie, promised before the ages began.", "comment": "tn Grk \u201cbefore eternal ages.\u201d"}, {"pk": 2854596, "translation": "NET", "book": 56, "chapter": 1, "verse": 3, "text": "But now in his own time he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.", "comment": "tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time."}, {"pk": 2854597, "translation": "NET", "book": 56, "chapter": 1, "verse": 4, "text": "To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!"}, {"pk": 2854598, "translation": "NET", "book": 56, "chapter": 1, "verse": 5, "text": "The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you."}, {"pk": 2854599, "translation": "NET", "book": 56, "chapter": 1, "verse": 6, "text": "An elder must be blameless, the husband of one wife, with faithful children who cannot be charged with dissipation or rebellion.", "comment": "tn Or \u201cbelieving children.\u201d The phrase could be translated \u201cbelieving children,\u201d but the parallel with 1 Tim 3:4 (\u201ckeeping his children in control\u201d) argues for the sense given in the translation.
tn Or \u201cmarried only once,\u201d \u201cdevoted solely to his wife.\u201d See the note on \u201cwife\u201d in 1 Tim 3:2; also 1 Tim 3:12; 5:9.
tn Grk \u201cif anyone is blameless\u2026\u201d as a continuation of v. 5b, beginning to describe the elder\u2019s character."}, {"pk": 2854600, "translation": "NET", "book": 56, "chapter": 1, "verse": 7, "text": "For the overseer must be blameless as one entrusted with God\u2019s work, not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.", "comment": "sn The overseer is another term for the same official position of leadership as the \u201celder.\u201d This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1\u20137.
tn Grk \u201cas God\u2019s steward.\u201d"}, {"pk": 2854601, "translation": "NET", "book": 56, "chapter": 1, "verse": 8, "text": "Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled."}, {"pk": 2854602, "translation": "NET", "book": 56, "chapter": 1, "verse": 9, "text": "He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.", "comment": "tn Grk \u201cthe faithful message in accordance with the teaching\u201d (referring to apostolic teaching).
tn Grk \u201cthe healthy teaching\u201d (referring to what was just mentioned)."}, {"pk": 2854603, "translation": "NET", "book": 56, "chapter": 1, "verse": 10, "text": "For there are many rebellious people, idle talkers, and deceivers, especially those with Jewish connections,", "comment": "tc \u2021 The earliest and best mss lack \u03ba\u03b1\u03af (kai) after \u03c0\u03bf\u03bb\u03bb\u03bf\u03af (polloi; so \u05d0 A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I \u03a8 33 1739 1881 \u00cf lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
tn Grk \u201cthose of the circumcision.\u201d Some translations take this to refer to Jewish converts to Christianity (cf. NAB \u201cJewish Christians\u201d; TEV \u201cconverts from Judaism\u201d; CEV \u201cJewish followers\u201d) while others are less clear (cf. NLT \u201cthose who insist on circumcision for salvation\u201d)."}, {"pk": 2854604, "translation": "NET", "book": 56, "chapter": 1, "verse": 11, "text": "who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught."}, {"pk": 2854605, "translation": "NET", "book": 56, "chapter": 1, "verse": 12, "text": "A certain one of them, in fact, one of their own prophets, said, \u201cCretans are always liars, evil beasts, lazy gluttons.\u201d", "comment": "sn A saying attributed to the poet Epimenides of Crete (6th century b.c.)."}, {"pk": 2854606, "translation": "NET", "book": 56, "chapter": 1, "verse": 13, "text": "Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith"}, {"pk": 2854607, "translation": "NET", "book": 56, "chapter": 1, "verse": 14, "text": "and not pay attention to Jewish myths and commands of people who reject the truth.", "comment": "sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4."}, {"pk": 2854608, "translation": "NET", "book": 56, "chapter": 1, "verse": 15, "text": "All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted."}, {"pk": 2854609, "translation": "NET", "book": 56, "chapter": 1, "verse": 16, "text": "They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed."}, {"pk": 2854610, "translation": "NET", "book": 56, "chapter": 2, "verse": 1, "text": "But as for you, communicate the behavior that goes with sound teaching.", "comment": "tn Grk \u201csay what is fitting for sound teaching\u201d (introducing the behavior called for in this chapter.)."}, {"pk": 2854611, "translation": "NET", "book": 56, "chapter": 2, "verse": 2, "text": "Older men are to be temperate, dignified, self-controlled, sound in faith, in love, and in endurance.", "comment": "tn Or \u201csensible.\u201d
sn Temperate\u2026in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13."}, {"pk": 2854612, "translation": "NET", "book": 56, "chapter": 2, "verse": 3, "text": "Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good."}, {"pk": 2854613, "translation": "NET", "book": 56, "chapter": 2, "verse": 4, "text": "In this way they will train the younger women to love their husbands, to love their children,", "comment": "tn This verb, \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03af\u03b6\u03c9 (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.
tn Grk \u201cthat they may train\u201d (continuing the sentence of 2:3)."}, {"pk": 2854614, "translation": "NET", "book": 56, "chapter": 2, "verse": 5, "text": "to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited.", "comment": "tn Or \u201csensible.\u201d
tn Grk \u201cdomestic,\u201d \u201ckeeping house.\u201d
tn Or \u201cword.\u201d
tn Or \u201cslandered.\u201d"}, {"pk": 2854615, "translation": "NET", "book": 56, "chapter": 2, "verse": 6, "text": "Encourage younger men likewise to be self-controlled,", "comment": "tn Or \u201csensible.\u201d"}, {"pk": 2854616, "translation": "NET", "book": 56, "chapter": 2, "verse": 7, "text": "showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,"}, {"pk": 2854617, "translation": "NET", "book": 56, "chapter": 2, "verse": 8, "text": "and a sound message that cannot be criticized, so that any opponent will be at a loss, because he has nothing evil to say about us.", "comment": "tn Or \u201cput to shame.\u201d"}, {"pk": 2854618, "translation": "NET", "book": 56, "chapter": 2, "verse": 9, "text": "Slaves are to be subject to their own masters in everything, to do what is wanted and not talk back,", "comment": "tn Or \u201cto be subject to their own masters, to do what is wanted in everything.\u201d
tn See the note on the word \u201cslave\u201d in 1:1."}, {"pk": 2854619, "translation": "NET", "book": 56, "chapter": 2, "verse": 10, "text": "not pilfering, but showing all good faith, in order to bring credit to the teaching of God our Savior in everything.", "comment": "tn Or \u201cshowing that genuine faith is productive.\u201d At issue between these two translations is the force of \u1f00\u03b3\u03b1\u03b8\u1f75\u03bd (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate \u1f00\u03b3\u03b1\u03b8\u1f75\u03bd (e.g., separation from the noun \u03c0\u03af\u03c3\u03c4\u03b9\u03bd (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: \u201c\u2018Slaves should be wholly subject to their masters\u2026demonstrating that all [genuine] faith is productive, with the result [ecbatic \u1f35\u03bd\u03b1] that they will completely adorn the doctrine of God.\u2019 The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works\u201d (ExSyn 312-13). The translation of \u1f00\u03b3\u03b1\u03b8\u1f75\u03bd as an attributive adjective, however, also makes good sense.
tn Or \u201cadorn,\u201d \u201cshow the beauty of.\u201d"}, {"pk": 2854620, "translation": "NET", "book": 56, "chapter": 2, "verse": 11, "text": "For the grace of God has appeared, bringing salvation to all people.", "comment": "tn Grk \u201call men\u201d; but \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpois) is generic here, referring to both men and women."}, {"pk": 2854621, "translation": "NET", "book": 56, "chapter": 2, "verse": 12, "text": "It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age,", "comment": "tn Grk \u201cungodliness.\u201d
tn Grk \u201ctraining us\u201d (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle \u03c0\u03b1\u03b9\u03b4\u03b5\u03cd\u03bf\u03c5\u03c3\u03b1 (paideuousa) as a finite verb and supplying the pronoun \u201cit\u201d as subject."}, {"pk": 2854622, "translation": "NET", "book": 56, "chapter": 2, "verse": 13, "text": "as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.", "comment": "tn Grk \u201cthe blessed hope and glorious appearing.\u201d
tn The terms \u201cGod and Savior\u201d both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-\u03ba\u03b1\u03af-noun (where \u03ba\u03b1\u03af [kai] = \u201cand\u201d), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as \u201cthe friend and brother,\u201d \u201cthe God and Father,\u201d etc. abound in the NT to prove Sharp\u2019s point. The only issue is whether terms such as \u201cGod\u201d and \u201cSavior\u201d could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both \u201cGod\u201d (\u03b8\u03b5\u03cc\u03c2, qeos) and \u201csavior\u201d (\u03c3\u03c9\u03c4\u1f75\u03c1, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp\u2019s rule. Although there have been 200 years of attempts to dislodge Sharp\u2019s rule, all attempts have been futile. Sharp\u2019s rule stands vindicated after all the dust has settled. For more information on Sharp\u2019s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4."}, {"pk": 2854623, "translation": "NET", "book": 56, "chapter": 2, "verse": 14, "text": "He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.", "comment": "tn Grk \u201cwho\u201d (as a continuation of the previous clause).
tn Or \u201ca people who are his very own.\u201d
tn Grk \u201cfor good works.\u201d"}, {"pk": 2854624, "translation": "NET", "book": 56, "chapter": 2, "verse": 15, "text": "So communicate these things with the sort of exhortation or rebuke that carries full authority. Don\u2019t let anyone look down on you.", "comment": "tn Grk \u201cspeak these things and exhort and rebuke with all authority.\u201d
tn Or \u201creproof,\u201d \u201ccensure.\u201d The Greek word \u1f10\u03bb\u03ad\u03b3\u03c7\u03c9 (elencw) implies exposing someone\u2019s sin in order to bring correction.
tn Or \u201clet anyone despise you\u201d; or \u201clet anyone disregard you.\u201d"}, {"pk": 2854625, "translation": "NET", "book": 56, "chapter": 3, "verse": 1, "text": "Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work.", "comment": "tc Most later witnesses (D2 0278 \u00cf lat sy) have \u03ba\u03b1\u03af (kai, \u201cand\u201d) after \u1f00\u03c1\u03c7\u03b1\u1fd6\u03c2 (arcai\", \u201crulers\u201d), though the earliest and best witnesses (\u05d0 A C D* F G \u03a8 33 104 1739 1881) lack the conjunction. Although the \u03ba\u03b1\u03af is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586."}, {"pk": 2854626, "translation": "NET", "book": 56, "chapter": 3, "verse": 2, "text": "They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people.", "comment": "tn Or \u201cdiscredit,\u201d \u201cdamage the reputation of.\u201d"}, {"pk": 2854627, "translation": "NET", "book": 56, "chapter": 3, "verse": 3, "text": "For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another."}, {"pk": 2854628, "translation": "NET", "book": 56, "chapter": 3, "verse": 4, "text": "But \u201cwhen the kindness of God our Savior and his love for mankind appeared,", "comment": "tn Verses 4-7 are set as poetry in NA26/NA27. These verses probably constitute the referent of the expression \u201cthis saying\u201d in v. 8."}, {"pk": 2854629, "translation": "NET", "book": 56, "chapter": 3, "verse": 5, "text": "he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,"}, {"pk": 2854630, "translation": "NET", "book": 56, "chapter": 3, "verse": 6, "text": "whom he poured out on us in full measure through Jesus Christ our Savior.", "comment": "tn Or \u201con us richly.\u201d"}, {"pk": 2854631, "translation": "NET", "book": 56, "chapter": 3, "verse": 7, "text": "And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.\u201d", "comment": "tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4\u20137. Showing the goal of God\u2019s merciful salvation, v. 7 begins literally, \u201cin order that, being justified\u2026we might become heirs\u2026\u201d
tn Grk \u201cheirs according to the hope of eternal life.\u201d"}, {"pk": 2854632, "translation": "NET", "book": 56, "chapter": 3, "verse": 8, "text": "This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.", "comment": "tn Grk \u201cconcerning these things.\u201d
sn This saying (Grk \u201cthe saying\u201d) refers to the preceding citation (Titus 3:4\u20137). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase."}, {"pk": 2854633, "translation": "NET", "book": 56, "chapter": 3, "verse": 9, "text": "But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty.", "comment": "sn Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3\u20137; Titus 1:10, 14).
tn Cf. 1 Tim 1:4."}, {"pk": 2854634, "translation": "NET", "book": 56, "chapter": 3, "verse": 10, "text": "Reject a divisive person after one or two warnings."}, {"pk": 2854635, "translation": "NET", "book": 56, "chapter": 3, "verse": 11, "text": "You know that such a person is twisted by sin and is conscious of it himself.", "comment": "tn Grk \u201cis sinning, being self-condemned.\u201d
tn Grk \u201cknowing\u201d (as a continuation of the previous clause).
tn Grk \u201cis perverted and is sinning.\u201d"}, {"pk": 2854636, "translation": "NET", "book": 56, "chapter": 3, "verse": 12, "text": "When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there."}, {"pk": 2854637, "translation": "NET", "book": 56, "chapter": 3, "verse": 13, "text": "Make every effort to help Zenas the lawyer and Apollos on their way; make sure they have what they need.", "comment": "tn Grk \u201cEagerly help.\u201d
tn Although it is possible the term \u03bd\u03bf\u03bc\u03b9\u03ba\u03cc\u03c2 (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.
tn Grk \u201cthat nothing may be lacking for them.\u201d"}, {"pk": 2854638, "translation": "NET", "book": 56, "chapter": 3, "verse": 14, "text": "Here is another way that our people can learn to engage in good works to meet pressing needs and so not be unfruitful.", "comment": "tn Grk \u201cthat those who are ours\u201d (referring to the Christians).
tn Grk \u201cand also let our people learn.\u201d"}, {"pk": 2854639, "translation": "NET", "book": 56, "chapter": 3, "verse": 15, "text": "Everyone with me greets you. Greet those who love us in the faith. Grace be with you all.", "comment": "tn Or \u201cfaithfully.\u201d
tc Most witnesses (\u05d02 D1 F G H \u03a8 0278 \u00cf lat sy bo) conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (\u05d0* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading."}, {"pk": 2854640, "translation": "NET", "book": 57, "chapter": 1, "verse": 1, "text": "From Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our dear friend and colaborer,", "comment": "tn Grk \u201cPaul.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn Grk \u201cdear.\u201d The adjective is functioning as a substantive; i.e., \u201cdear one\u201d or \u201cdear friend.\u201d
tn \u201cour\u201d is not present in the Greek text, but was supplied to bring out the sense in English.
sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul\u2019s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9)."}, {"pk": 2854641, "translation": "NET", "book": 57, "chapter": 1, "verse": 2, "text": "to Apphia our sister, to Archippus our fellow soldier, and to the church that meets in your house.", "comment": "tn Though the term \u201cour\u201d does not appear in the Greek text it is inserted to bring out the sense of the passage.
sn Apphia is thought to be the wife of Philemon.
tc Most witnesses (D2 \u03a8 \u00cf) here read \u03c4\u1fc7 \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u1fc7 (th agaphth, \u201cbeloved, dear\u201d), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (\u05d0 A D* F G I P 048 0278 33 81 104 1739 1881 pc), have \u1f00\u03b4\u03b5\u03bb\u03c6\u1fc7 (adelfh, \u201csister\u201d). Thus on internal and external grounds, \u1f00\u03b4\u03b5\u03bb\u03c6\u1fc7 is the strongly preferred reading."}, {"pk": 2854642, "translation": "NET", "book": 57, "chapter": 1, "verse": 3, "text": "Grace and peace to you from God our Father and the Lord Jesus Christ!", "comment": "tn Grk \u201cGrace to you and peace.\u201d"}, {"pk": 2854643, "translation": "NET", "book": 57, "chapter": 1, "verse": 4, "text": "I always thank my God as I remember you in my prayers,", "comment": "sn I always thank my God. An offer of thanksgiving (\u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u1ff6, eucaristw) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.
tn Grk \u201cmaking remembrance (or \u201cmention\u201d) of you in my prayers.\u201d"}, {"pk": 2854644, "translation": "NET", "book": 57, "chapter": 1, "verse": 5, "text": "because I hear of your faith in the Lord Jesus and your love for all the saints.", "comment": "tn The Greek present participle \u1f00\u03ba\u03bf\u03cd\u03c9\u03bd (akouwn, \u201chearing\u201d) is an adverbial participle of cause relating to \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u1ff6 (eucaristw, \u201cI give thanks\u201d).
sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of \u201cfaith in Christ and love for the saints.\u201d The believers\u2019 invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul\u2019s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author\u2019s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.
tn The Greek is somewhat awkward here. It appears as though the text reads \u201c\u2026the love and faith which you have for the Lord Jesus and for all the saints.\u201d In other Pauline letters the emphasis seems to be \u201cfaith in Christ Jesus and love for all of the saints.\u201d Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, \u201cyour faith in Christ Jesus, and of the love which you have to all the saints.\u201d"}, {"pk": 2854645, "translation": "NET", "book": 57, "chapter": 1, "verse": 6, "text": "I pray that the faith you share with us may deepen your understanding of every blessing that belongs to you in Christ.", "comment": "tn Grk \u201cthat the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.\u201d There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of \u1f21 \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 \u03c3\u03bf\u03c5 (Jh koinwnia th\" pistew\" sou, \u201cthe fellowship of your faith\u201d)? Several suggestions are noted: (a) taking \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 as a reference to \u201cmonetary support\u201d and \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 as a genitive of source, the phrase could refer to Philemon\u2019s financial giving which he has done according to his faith; (b) taking \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 as a reference to \u201csharing\u201d or \u201ccommunicating\u201d and the genitive \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 as an objective genitive, then the meaning would be \u201csharing the faith\u201d as a reference to evangelistic activity; (c) taking \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 in a distributive sense referring to fellowship with other believers, and \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 as a reference to \u201cparticipation\u201d and the genitive \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 as a reference to the thing participated in, the meaning would then be Philemon\u2019s \u201cparticipation in the faith\u201d; (2) what is the meaning of \u1f10\u03bd\u03b5\u03c1\u03b3\u1f75\u03c2 (energh\"; Does it mean \u201cactive\u201d or \u201ceffective\u201d?) and \u1f10\u03c0\u03b9\u03b3\u03bd\u1f7d\u03c3\u03b5\u03b9 (epignwsei; Does it refer to simply understanding? Or \u201cexperiencing\u201d as well?); (3) what is the meaning of the phrase \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u1f00\u03b3\u03b1\u03b8\u03bf\u1fe6 (panto\" agaqou)? and (4) what is the force of \u03b5\u1f30\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (ei\" Criston)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the \u03b3\u03ac\u03c1 [gar] in v. 7), it seems that his concern in v. 6 is on Philemon\u2019s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase \u1f21 \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 \u03c3\u03bf\u03c5 is taken to refer to fellowship with other believers; (2) \u1f10\u03bd\u03b5\u03c1\u03b3\u1f75\u03c2 is taken to mean \u201ceffective\u201d (i.e., more effective) and \u1f10\u03c0\u03b9\u03b3\u03bd\u1f7d\u03c3\u03b5\u03b9 involves both understanding and experience; (3) the phrase \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u1f00\u03b3\u03b1\u03b8\u03bf\u1fe6 refers to every spiritual blessing and (4) \u03b5\u1f30\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd carries a locative idea meaning \u201cin Christ.\u201d The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.
tn The term \u1f45\u03c0\u03c9\u03c2 ({opw\") refers back to the idea of prayer (\u03bc\u03bd\u03b5\u03af\u03b1\u03bd \u03c3\u03bf\u03c5 \u03c0\u03bf\u03b9\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f10\u03c0\u1f76 \u03c4\u1ff6\u03bd \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u1ff6\u03bd \u03bc\u03bf\u03c5, mneian sou poioumeno\" epi twn proseucwn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O\u2019Brien, Colossians, Philemon (WBC), 279. The indicative \u201cI pray that\u201d was supplied in the English in order to make this connection clear.
tn Grk \u201ceverything good.\u201d
tc \u2021 \u1f51\u03bc\u1fd6\u03bd (Jumin, \u201cyou\u201d) is found in many valuable witnesses (\u00cc61 \u05d0 F G P 0278 33 1739 1881 al sy co). The witnesses for \u1f21\u03bc\u1fd6\u03bd (Jhmin, \u201cus\u201d) are not as strong (A C D \u03a8 048vid \u00cf), but nevertheless represent a broad base. Internally, \u1f21\u03bc\u1fd6\u03bd could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of \u1f21\u03bc\u1fd6\u03bd. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; \u1f51\u03bc\u1fd6\u03bd is thus slightly preferred."}, {"pk": 2854646, "translation": "NET", "book": 57, "chapter": 1, "verse": 7, "text": "I have had great joy and encouragement because of your love, for the hearts of the saints have been refreshed through you, brother.", "comment": "tn The word translated \u201chearts\u201d here is \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03b1 (splancna). Literally the term refers to one\u2019s \u201cinward parts,\u201d but it is commonly used figuratively for \u201cheart\u201d as the seat of the emotions. See BDAG 938 s.v. \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03bf\u03bd 2 (cf. Col 3:12, Phil 2:1).
tn The Greek preposition \u1f10\u03c0\u03af (epi) is understood here in a causal sense, i.e., \u201cbecause.\u201d
tn Here \u03b3\u03ac\u03c1 (gar) has not been translated because of differences between Greek and contemporary English style."}, {"pk": 2854647, "translation": "NET", "book": 57, "chapter": 1, "verse": 8, "text": "So, although I have quite a lot of confidence in Christ and could command you to do what is proper,"}, {"pk": 2854648, "translation": "NET", "book": 57, "chapter": 1, "verse": 9, "text": "I would rather appeal to you on the basis of love \u2014 I, Paul, an old man and even now a prisoner for the sake of Christ Jesus \u2014", "comment": "tn Or \u201cencourage.\u201d
tn Grk \u201ca prisoner of Christ Jesus.\u201d
tn Or perhaps \u201can ambassador\u201d (so RSV, TEV), reading \u03c0\u03c1\u03b5\u03c3\u03b2\u03b5\u03c5\u03c4\u1f75\u03c2 for \u03c0\u03c1\u03b5\u03c3\u03b2\u03cd\u03c4\u03b7\u03c2 (a conjecture proposed by Bentley, cf. BDAG 863 s.v. \u03c0\u03c1\u03b5\u03c3\u03b2\u03cd\u03c4\u03b7\u03c2). NRSV reads \u201cold man\u201d and places \u201cambassador\u201d in a note."}, {"pk": 2854649, "translation": "NET", "book": 57, "chapter": 1, "verse": 10, "text": "I am appealing to you concerning my child, whose spiritual father I have become during my imprisonment, that is, Onesimus,", "comment": "tn Grk \u201cmy child whom I have begotten.\u201d The adjective \u201cspiritual\u201d has been supplied before \u201cfather\u201d in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul\u2019s point is that he was instrumental in Onesimus\u2019 conversion while in prison.
sn During my imprisonment. Apparently Onesimus became a believer under Paul\u2019s shepherding while he [Paul] was a prisoner in Rome.
tn Or \u201cI am encouraging\u2026\u201d"}, {"pk": 2854650, "translation": "NET", "book": 57, "chapter": 1, "verse": 11, "text": "who was formerly useless to you, but is now useful to you and me.", "comment": "tc \u2021 A correlative \u03ba\u03b1\u03af (kai, \u201cboth you\u201d) is found in a few witnesses (\u05d0*,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the \u03bd\u03c5\u03bd\u1f76 \u03b4\u1f72 \u03ba\u03b1\u03af (nuni de kai) in v. 9. The lack of \u03ba\u03b1\u03af is read by most witnesses, including \u05d02 A C D 0278 1739 1881 \u00cf it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA27 places the \u03ba\u03b1\u03af in brackets, indicating some doubts as to its authenticity."}, {"pk": 2854651, "translation": "NET", "book": 57, "chapter": 1, "verse": 12, "text": "I have sent him (who is my very heart) back to you.", "comment": "tc There are several variants at this point in the text, most of them involving the addition of \u03c0\u03c1\u03bf\u03c3\u03bb\u03b1\u03b2\u03bf\u1fe6 (proslabou, \u201creceive, accept\u201d) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul\u2019s \u201cvery heart,\u201d though this is an awkward expression especially because of \u03c4\u03bf\u03c5\u03c4\u1fbf \u1f14\u03c3\u03c4\u03b9\u03bd (tout\u2019 estin, \u201cthis is, who is\u201d) in the middle cluttering the construction. Nowhere else in the NT is \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03b1 (splancna, here translated \u201cheart\u201d) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: \u201cI have sent him back to you; accept him, that is, as my very heart.\u201d But both the fact that some important witnesses (\u05d0* A F G 33 pc) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have \u03c0\u03c1\u03bf\u03c3\u03bb\u03b1\u03b2\u03bf\u1fe6.tn Grk \u201cwhom I have sent.\u201d The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.
tn That is, \u201cwho means a great deal to me\u201d; Grk \u201cwhom I have sent to you, him, this one is my heart.\u201d"}, {"pk": 2854652, "translation": "NET", "book": 57, "chapter": 1, "verse": 13, "text": "I wanted to keep him so that he could serve me in your place during my imprisonment for the sake of the gospel.", "comment": "tn This is one of the clearest texts in the NT in which \u1f51\u03c0\u03ad\u03c1 is used for substitution. Cf. ExSyn 387.
tn Grk \u201cin the chains of the gospel.\u201d On the translation \u201cimprisonment for the sake of the gospel,\u201d cf. BDAG 219 s.v. \u03b4\u03b5\u03c3\u03bc\u03cc\u03c2 1.a where it says: \u201cOft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. \u03bc\u03ad\u03c7\u03c1\u03b9 \u03b4\u03b5\u03c3\u03bc\u1ff6\u03bd 2 Ti 2:9. \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03b4. \u03c4\u03bf\u1fe6 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03bf\u03c5 in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.\u201d
tn Grk \u201cin my imprisonment.\u201d Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle."}, {"pk": 2854653, "translation": "NET", "book": 57, "chapter": 1, "verse": 14, "text": "However, without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness.", "comment": "tn Though the Greek text does not read the term \u201chowever,\u201d it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul\u2019s statement."}, {"pk": 2854654, "translation": "NET", "book": 57, "chapter": 1, "verse": 15, "text": "For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally,", "comment": "sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus\u2019 flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men."}, {"pk": 2854655, "translation": "NET", "book": 57, "chapter": 1, "verse": 16, "text": "no longer as a slave, but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking and in the Lord.", "comment": "tn Although the Greek word \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is sometimes translated \u201cservant\u201d here (so KJV), the word \u201cslave\u201d is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a \u201cliving tool\u201d of the master. The slave was \u201cproperty\u201d in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.
tn Grk \u201cin the flesh.\u201d"}, {"pk": 2854656, "translation": "NET", "book": 57, "chapter": 1, "verse": 17, "text": "Therefore if you regard me as a partner, accept him as you would me."}, {"pk": 2854657, "translation": "NET", "book": 57, "chapter": 1, "verse": 18, "text": "Now if he has defrauded you of anything or owes you anything, charge what he owes to me.", "comment": "tn Grk \u201ccharge it to me.\u201d"}, {"pk": 2854658, "translation": "NET", "book": 57, "chapter": 1, "verse": 19, "text": "I, Paul, have written this letter with my own hand: I will repay it. I could also mention that you owe me your very self.", "comment": "tn The phrase \u201cthis letter\u201d does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.
sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.
sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.
tn Grk \u201cI wrote\u201d Here \u1f14\u03b3\u03c1\u03b1\u03c8\u03b1 (egraya) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon\u2019s perspective when he reads the letter it will, of course, already have been written."}, {"pk": 2854659, "translation": "NET", "book": 57, "chapter": 1, "verse": 20, "text": "Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ.", "comment": "sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon\u2019s attitude toward his runaway slave."}, {"pk": 2854660, "translation": "NET", "book": 57, "chapter": 1, "verse": 21, "text": "Since I was confident that you would obey, I wrote to you, because I knew that you would do even more than what I am asking you to do.", "comment": "tn Grk \u201cthat you would even go beyond.\u201d"}, {"pk": 2854661, "translation": "NET", "book": 57, "chapter": 1, "verse": 22, "text": "At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you."}, {"pk": 2854662, "translation": "NET", "book": 57, "chapter": 1, "verse": 23, "text": "Epaphras, my fellow prisoner in Christ Jesus, greets you.", "comment": "sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as \u201cmy brother, coworker, and fellow soldier\u201d in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. \u1fbf\u0395\u03c0\u03b1\u03c6\u03c1\u1fb6\u03c2)."}, {"pk": 2854663, "translation": "NET", "book": 57, "chapter": 1, "verse": 24, "text": "Mark, Aristarchus, Demas and Luke, my colaborers, greet you too.", "comment": "sn Demas is most likely the same individual mentioned by the Apostle Paul in 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
sn Aristarchus accompanied Paul on his collection-journey when Paul left for Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10."}, {"pk": 2854664, "translation": "NET", "book": 57, "chapter": 1, "verse": 25, "text": "May the grace of the Lord Jesus Christ be with your spirit.", "comment": "tc Most witnesses, including several excellent ones (\u05d0 C D1 \u03a8 0278 \u00cf lat sy), conclude this letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (\u00cc87 A D* 048vid 6 33 81 1739* 1881 sa) lack the \u1f00\u03bc\u1f75\u03bd, rendering the omission the preferred reading.
tn Grk \u201cThe grace of the Lord Jesus Christ with your spirit.\u201d The elided verb, normally an optative, has been rendered as \u201cbe.\u201d"}, {"pk": 2854665, "translation": "NET", "book": 58, "chapter": 1, "verse": 1, "text": "After God spoke long ago in various portions and in various ways to our ancestors through the prophets,", "comment": "tn Or \u201cspoke formerly.\u201d
tn Or \u201cparts.\u201d The idea is that God\u2019s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God\u2019s Son. However, some interpret \u03c0\u03bf\u03bb\u03c5\u03bc\u03b5\u03c1\u1ff6\u03c2 (polumerw\") in Heb 1:1 to mean \u201con many different occasions\u201d and would thus translate \u201cmany times\u201d (L&N 67.11). This is the option followed by the NIV: \u201cat many times and in various ways.\u201d Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated \u201cin many different ways\u201d (L&N 89.81). In this last case, the two words \u03c0\u03bf\u03bb\u03c5\u03bc\u03b5\u03c1\u1ff6\u03c2 and \u03c0\u03bf\u03bb\u03c5\u03c4\u03c1\u03cc\u03c0\u03c9\u03c2 (polutropw\") mutually reinforce one another (\u201cin many and various ways,\u201d NRSV).
tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
tn Grk \u201cto the fathers.\u201d"}, {"pk": 2854666, "translation": "NET", "book": 58, "chapter": 1, "verse": 2, "text": "in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.", "comment": "tn The Greek puts an emphasis on the quality of God\u2019s final revelation. As such, it is more than an indefinite notion (\u201ca son\u201d) though less than a definite one (\u201cthe son\u201d), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God\u2019s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (\u201cin son\u201d is hardly good English style).sn The phrase in a son is the fulcrum of Heb 1:1\u20134. It concludes the contrast of God\u2019s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.
tn Grk \u201cthe ages.\u201d The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage."}, {"pk": 2854667, "translation": "NET", "book": 58, "chapter": 1, "verse": 3, "text": "The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.", "comment": "tn Grk \u201cby the word of his power.\u201d
tn Grk \u201cwho being\u2026and sustaining.\u201d Heb 1:1\u20134 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.
sn An allusion to Ps 110:1, quoted often in Hebrews."}, {"pk": 2854668, "translation": "NET", "book": 58, "chapter": 1, "verse": 4, "text": "Thus he became so far better than the angels as he has inherited a name superior to theirs.", "comment": "tn Grk \u201chaving become.\u201d This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.
tn Most modern English translations attempt to make the comparison somewhat smoother by treating \u201cname\u201d as if it were the subject of the second element: \u201cas the name he has inherited is superior to theirs\u201d (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: \u201che became so far better\u201d; \u201che has inherited a name.\u201d The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ."}, {"pk": 2854669, "translation": "NET", "book": 58, "chapter": 1, "verse": 5, "text": "For to which of the angels did God ever say, \u201cYou are my son! Today I have fathered you\u201d? And in another place he says, \u201cI will be his father and he will be my son.\u201d", "comment": "tn Grk \u201cAnd again,\u201d quoting another OT passage.
tn Grk \u201cI will be a father to him and he will be a son to me.\u201dsn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13).
tn Grk \u201cI have begotten you.\u201dsn A quotation from Ps 2:7.
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn The words \u201che says\u201d are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences."}, {"pk": 2854670, "translation": "NET", "book": 58, "chapter": 1, "verse": 6, "text": "But when he again brings his firstborn into the world, he says, \u201cLet all the angels of God worship him!\u201d", "comment": "sn A quotation combining themes from Deut 32:43 and Ps 97:7.
tn Or \u201cAnd again when he brings.\u201d The translation adopted in the text looks forward to Christ\u2019s second coming to earth. Some take \u201cagain\u201d to introduce the quotation (as in 1:5) and understand this as Christ\u2019s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase \u201cinto the world\u201d in an unlikely way."}, {"pk": 2854671, "translation": "NET", "book": 58, "chapter": 1, "verse": 7, "text": "And he says of the angels, \u201cHe makes his angels spirits and his ministers a flame of fire,\u201d", "comment": "tn Grk \u201cHe who makes.\u201d
sn A quotation from Ps 104:4.
sn The Greek correlative conjunctions \u03bc\u03ad\u03bd and \u03b4\u03ad (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8\u20139 and vv. 10\u201312 (what God says about the son)."}, {"pk": 2854672, "translation": "NET", "book": 58, "chapter": 1, "verse": 8, "text": "but of the Son he says, \u201cYour throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom.", "comment": "tn Or \u201cto.\u201d
tn Grk \u201cthe righteous scepter,\u201d but used generically.
tn Or possibly, \u201cYour throne is God forever and ever.\u201d This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son\u2019s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The \u03bc\u03ad\u03bd\u2026\u03b4\u03ad (men\u2026de) construction that connects v. 7 with v. 8 clearly lays out this contrast: \u201cOn the one hand, he says of the angels\u2026on the other hand, he says of the Son.\u201d Thus, although it is grammatically possible that \u03b8\u03b5\u03cc\u03c2 (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
tn The verb \u201che says\u201d (\u03bb\u03ad\u03b3\u03b5\u03b9, legei) is implied from the \u03bb\u03ad\u03b3\u03b5\u03b9 of v. 7."}, {"pk": 2854673, "translation": "NET", "book": 58, "chapter": 1, "verse": 9, "text": "You have loved righteousness and hated lawlessness. So God, your God, has anointed you over your companions with the oil of rejoicing.\u201d ", "comment": "sn God\u2026has anointed you over your companions. God\u2019s anointing gives the son a superior position and authority over his fellows.
sn A quotation from Ps 45:6\u20137."}, {"pk": 2854674, "translation": "NET", "book": 58, "chapter": 1, "verse": 10, "text": "And, \u201cYou founded the earth in the beginning, Lord, and the heavens are the works of your hands.", "comment": "sn You founded the earth\u2026your years will never run out. In its original setting Ps 102:25\u201327 refers to the work of God in creation, but here in Hebrews 1:10\u201312 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son."}, {"pk": 2854675, "translation": "NET", "book": 58, "chapter": 1, "verse": 11, "text": "They will perish, but you continue. And they will all grow old like a garment,"}, {"pk": 2854676, "translation": "NET", "book": 58, "chapter": 1, "verse": 12, "text": "and like a robe you will fold them up and like a garment they will be changed, but you are the same and your years will never run out.\u201d", "comment": "tc The words \u201clike a garment\u201d (\u1f61\u03c2 \u1f31\u03bc\u03ac\u03c4\u03b9\u03bf\u03bd, Jw\" Jimation) are found in excellent and early mss (\u00cc46 \u05d0 A B D* 1739) though absent in a majority of witnesses (D1 \u03a8 0243 0278 33 1881 \u00cf lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second \u201clike a garment.\u201d Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.
sn A quotation from Ps 102:25\u201327."}, {"pk": 2854677, "translation": "NET", "book": 58, "chapter": 1, "verse": 13, "text": "But to which of the angels has he ever said, \u201cSit at my right hand until I make your enemies a footstool for your feet\u201d?", "comment": "sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5\u201314) in revealing the superiority of the Son over angels (v. 4).
sn A quotation from Ps 110:1."}, {"pk": 2854678, "translation": "NET", "book": 58, "chapter": 1, "verse": 14, "text": "Are they not all ministering spirits, sent out to serve those who will inherit salvation?", "comment": "tn Grk \u201csent for service for the sake of those.\u201d"}, {"pk": 2854679, "translation": "NET", "book": 58, "chapter": 2, "verse": 1, "text": "Therefore we must pay closer attention to what we have heard, so that we do not drift away."}, {"pk": 2854680, "translation": "NET", "book": 58, "chapter": 2, "verse": 2, "text": "For if the message spoken through angels proved to be so firm that every violation or disobedience received its just penalty,", "comment": "tn Grk \u201cthrough angels became valid and every violation.\u201d
sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17\u201318; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136])."}, {"pk": 2854681, "translation": "NET", "book": 58, "chapter": 2, "verse": 3, "text": "how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,"}, {"pk": 2854682, "translation": "NET", "book": 58, "chapter": 2, "verse": 4, "text": "while God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will.", "comment": "tn Grk \u201cGod bearing witness together\u201d (the phrase \u201cwith them\u201d is implied).
tn Grk \u201cand distributions of the Holy Spirit.\u201d"}, {"pk": 2854683, "translation": "NET", "book": 58, "chapter": 2, "verse": 5, "text": "For he did not put the world to come, about which we are speaking, under the control of angels.", "comment": "sn The phrase the world to come means \u201cthe coming inhabited earth,\u201d using the Greek term which describes the world of people and their civilizations.
sn See the previous reference to the world in Heb 1:6."}, {"pk": 2854684, "translation": "NET", "book": 58, "chapter": 2, "verse": 6, "text": "Instead someone testified somewhere: \u201cWhat is man that you think of him or the son of man that you care for him?", "comment": "tn Grk \u201cremember him.\u201d"}, {"pk": 2854685, "translation": "NET", "book": 58, "chapter": 2, "verse": 7, "text": "You made him lower than the angels for a little while. You crowned him with glory and honor.", "comment": "tc Several witnesses, many of them early and important (\u05d0 A C D* P \u03a8 0243 0278 33 1739 1881 al lat co), have at the end of v 7, \u201cYou have given him dominion over the works of your hands.\u201d Other mss, not quite as impressive in weight, lack the words (\u00cc46 B D2 \u00cf). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading."}, {"pk": 2854686, "translation": "NET", "book": 58, "chapter": 2, "verse": 8, "text": "You put all things under his control.\u201d For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control,", "comment": "tn Grk \u201cyou subjected all things under his feet.\u201dsn A quotation from Ps 8:4\u20136.
sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument."}, {"pk": 2854687, "translation": "NET", "book": 58, "chapter": 2, "verse": 9, "text": "but we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by God\u2019s grace he would experience death on behalf of everyone.", "comment": "tn Or \u201cwho was made a little lower than the angels.\u201d
tn Grk \u201cbecause of the suffering of death.\u201d
tn Grk \u201cwould taste.\u201d Here the Greek verb does not mean \u201csample a small amount\u201d (as a typical English reader might infer from the word \u201ctaste\u201d), but \u201cexperience something cognitively or emotionally; come to know something\u201d (cf. BDAG 195 s.v. \u03b3\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9 2)."}, {"pk": 2854688, "translation": "NET", "book": 58, "chapter": 2, "verse": 10, "text": "For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings.", "comment": "tn Grk \u201cfor whom are all things and through whom are all things.\u201d
sn The Greek word translated pioneer is used of a \u201cprince\u201d or leader, the representative head of a family. It also carries nuances of \u201ctrailblazer,\u201d one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2)."}, {"pk": 2854689, "translation": "NET", "book": 58, "chapter": 2, "verse": 11, "text": "For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters,", "comment": "tn Grk \u201care all from one.\u201d
tn Grk \u201cfor which reason.\u201d
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited). The context here also indicates both men and women are in view; note especially the collective \u03c4\u1f70 \u03c0\u03b1\u03b9\u03b4\u03af\u03b1 (ta paidia) in v. 14."}, {"pk": 2854690, "translation": "NET", "book": 58, "chapter": 2, "verse": 12, "text": "saying, \u201cI will proclaim your name to my brothers; in the midst of the assembly I will praise you.\u201d", "comment": "tn Here, because of its occurrence in an OT quotation, \u03c4\u03bf\u1fd6\u03c2 \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u1fd6\u03c2 (tois adelfois) has been translated simply as \u201cbrothers\u201d rather than \u201cbrothers and sisters\u201d (see the note on the latter phrase in the previous verse).
sn A quotation from Ps 22:22."}, {"pk": 2854691, "translation": "NET", "book": 58, "chapter": 2, "verse": 13, "text": "Again he says, \u201cI will be confident in him,\u201d and again, \u201cHere I am, with the children God has given me.\u201d", "comment": "sn A quotation from Isa 8:17\u201318.
tn Grk \u201cbehold, I,\u201d but this construction often means \u201chere is/there is\u201d (cf. BDAG 468 s.v. \u1f30\u03b4\u03bf\u03cd 2).
tn Grk \u201cand.\u201d
tn Grk \u201cand again,\u201d as a continuation of the preceding."}, {"pk": 2854692, "translation": "NET", "book": 58, "chapter": 2, "verse": 14, "text": "Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil),", "comment": "tn Grk \u201cthe same.\u201d
tn Or \u201cbreak the power of,\u201d \u201creduce to nothing.\u201d
tn Or \u201cpartook of\u201d (this is a different word than the one in v. 14a)."}, {"pk": 2854693, "translation": "NET", "book": 58, "chapter": 2, "verse": 15, "text": "and set free those who were held in slavery all their lives by their fear of death."}, {"pk": 2854694, "translation": "NET", "book": 58, "chapter": 2, "verse": 16, "text": "For surely his concern is not for angels, but he is concerned for Abraham\u2019s descendants."}, {"pk": 2854695, "translation": "NET", "book": 58, "chapter": 2, "verse": 17, "text": "Therefore he had to be made like his brothers and sisters in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement for the sins of the people.", "comment": "tn Or \u201che was obligated.\u201d
tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 2:11.
tn Or \u201cpropitiation.\u201d"}, {"pk": 2854696, "translation": "NET", "book": 58, "chapter": 2, "verse": 18, "text": "For since he himself suffered when he was tempted, he is able to help those who are tempted."}, {"pk": 2854697, "translation": "NET", "book": 58, "chapter": 3, "verse": 1, "text": "Therefore, holy brothers and sisters, partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 2:11.
tn Grk \u201cof our confession.\u201d"}, {"pk": 2854698, "translation": "NET", "book": 58, "chapter": 3, "verse": 2, "text": "who is faithful to the one who appointed him, as Moses was also in God\u2019s house.", "comment": "tn Grk \u201chis\u201d; in the translation the referent (God) has been specified for clarity.
tc \u2021 The reading adopted by the translation follows a few early mss and some versions (\u00cc13,46vid B vgms co Ambr). The majority of mss (\u05d0 A C D \u03a8 0243 0278 33 1739 1881 \u00cf lat sy) insert \u201call\u201d (\u201cin all his house\u201d), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of \u1f45\u03bb\u1ff3 ({olw, \u201call\u201d) than vice versa. NA27 puts \u1f45\u03bb\u1ff3 in brackets, indicating doubts as to its authenticity."}, {"pk": 2854699, "translation": "NET", "book": 58, "chapter": 3, "verse": 3, "text": "For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!"}, {"pk": 2854700, "translation": "NET", "book": 58, "chapter": 3, "verse": 4, "text": "For every house is built by someone, but the builder of all things is God."}, {"pk": 2854701, "translation": "NET", "book": 58, "chapter": 3, "verse": 5, "text": "Now Moses was faithful in all God\u2019s house as a servant, to testify to the things that would be spoken.", "comment": "sn A quotation from Num 12:7.
tn Grk \u201chis\u201d; in the translation the referent (God) has been specified for clarity."}, {"pk": 2854702, "translation": "NET", "book": 58, "chapter": 3, "verse": 6, "text": "But Christ is faithful as a son over God\u2019s house. We are of his house, if in fact we hold firmly to our confidence and the hope we take pride in.", "comment": "tn Grk \u201chis\u201d; in the translation the referent (God) has been specified for clarity.
tc The reading adopted by the translation is found in \u00cc13,46 B sa, while the vast majority of mss (\u05d0 A C D \u03a8 0243 0278 33 1739 1881 \u00cf latt) add \u03bc\u03ad\u03c7\u03c1\u03b9 \u03c4\u03ad\u03bb\u03bf\u03c5\u03c2 \u03b2\u03b5\u03b2\u03b1\u03af\u03b1\u03bd (mecri telou\" bebaian, \u201csecure until the end\u201d). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective \u03b2\u03b5\u03b2\u03b1\u03af\u03b1\u03bd should modify the neuter noun \u03ba\u03b1\u03cd\u03c7\u03b7\u03bc\u03b1 (kauchma, here translated \u201cwe take pride\u201d), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.
tn Grk \u201cthe pride of our hope.\u201d
tn Grk \u201cwhose house we are,\u201d continuing the previous sentence.
sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English."}, {"pk": 2854703, "translation": "NET", "book": 58, "chapter": 3, "verse": 7, "text": "Therefore, as the Holy Spirit says, \u201cOh, that today you would listen as he speaks!", "comment": "tn Grk \u201ctoday if you hear his voice.\u201d
sn The following quotation is from Ps 95:7b\u201311."}, {"pk": 2854704, "translation": "NET", "book": 58, "chapter": 3, "verse": 8, "text": "\u201cDo not harden your hearts as in the rebellion, in the day of testing in the wilderness."}, {"pk": 2854705, "translation": "NET", "book": 58, "chapter": 3, "verse": 9, "text": "\u201cThere your fathers tested me and tried me, and they saw my works for forty years.", "comment": "tn Grk \u201ctested me by trial.\u201d"}, {"pk": 2854706, "translation": "NET", "book": 58, "chapter": 3, "verse": 10, "text": "\u201cTherefore, I became provoked at that generation and said, \u2018Their hearts are always wandering and they have not known my ways.\u2019", "comment": "tn Grk \u201cthey are wandering in the heart.\u201d"}, {"pk": 2854707, "translation": "NET", "book": 58, "chapter": 3, "verse": 11, "text": "\u201cAs I swore in my anger, \u2018They will never enter my rest!\u2019\u201d", "comment": "tn Grk \u201cif they shall enter my rest,\u201d a Hebrew idiom expressing an oath that something will certainly not happen."}, {"pk": 2854708, "translation": "NET", "book": 58, "chapter": 3, "verse": 12, "text": "See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 2:11.
tn Grk \u201cin forsaking the living God.\u201d
tn Or \u201cdeserts,\u201d \u201crebels against.\u201d
tn Or \u201ctake care.\u201d
tn Grk \u201cthat there not be in any of you.\u201d"}, {"pk": 2854709, "translation": "NET", "book": 58, "chapter": 3, "verse": 13, "text": "But exhort one another each day, as long as it is called \u201cToday,\u201d that none of you may become hardened by sin\u2019s deception."}, {"pk": 2854710, "translation": "NET", "book": 58, "chapter": 3, "verse": 14, "text": "For we have become partners with Christ, if in fact we hold our initial confidence firm until the end.", "comment": "tn Grk \u201cthe beginning of the confidence.\u201d"}, {"pk": 2854711, "translation": "NET", "book": 58, "chapter": 3, "verse": 15, "text": "As it says, \u201cOh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion.\u201d", "comment": "tn Grk \u201ctoday if you hear his voice.\u201d
tn Grk \u201cwhile it is said.\u201d
sn A quotation from Ps 95:7b\u20138."}, {"pk": 2854712, "translation": "NET", "book": 58, "chapter": 3, "verse": 16, "text": "For which ones heard and rebelled? Was it not all who came out of Egypt under Moses\u2019 leadership?", "comment": "tn Grk \u201cthrough Moses.\u201d"}, {"pk": 2854713, "translation": "NET", "book": 58, "chapter": 3, "verse": 17, "text": "And against whom was God provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness?", "comment": "sn An allusion to God\u2019s judgment pronounced in Num 14:29, 32.
tn Grk \u201che\u201d; in the translation the referent (God) has been specified for clarity."}, {"pk": 2854714, "translation": "NET", "book": 58, "chapter": 3, "verse": 18, "text": "And to whom did he swear they would never enter into his rest, except those who were disobedient?"}, {"pk": 2854715, "translation": "NET", "book": 58, "chapter": 3, "verse": 19, "text": "So we see that they could not enter because of unbelief.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cSo\u201d to indicate a summary or conclusion to the argument of the preceding paragraph."}, {"pk": 2854716, "translation": "NET", "book": 58, "chapter": 4, "verse": 1, "text": "Therefore we must be wary that, while the promise of entering his rest remains open, none of you may seem to have come short of it.", "comment": "tn Grk \u201clet us fear.\u201d"}, {"pk": 2854717, "translation": "NET", "book": 58, "chapter": 4, "verse": 2, "text": "For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in with those who heard it in faith.", "comment": "tc A few mss (\u05d0 and a few versional witnesses) have the nominative singular participle \u03c3\u03c5\u03b3\u03ba\u03b5\u03ba\u03b5\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03c2 (sunkekerasmeno\", \u201csince it [the message] was not combined with faith by those who heard it\u201d), a reading that refers back to the \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 (Jo logo\", \u201cthe message\u201d). There are a few other variants here (e.g., \u03c3\u03c5\u03b3\u03ba\u03b5\u03ba\u03b5\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03b9 [sunkekerammenoi] in 104, \u03c3\u03c5\u03b3\u03ba\u03b5\u03ba\u03b5\u03c1\u03b1\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 [sunkekeramenou\"] in 1881 \u00cf), but the accusative plural participle \u03c3\u03c5\u03b3\u03ba\u03b5\u03ba\u03b5\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 (sunkekerasmenou\"), found in \u00cc13vid,46 A B C D* \u03a8 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5\u03c2 (ekeinou\", \u201cthose\u201d), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, \u03c3\u03c5\u03b3\u03ba\u03b5\u03ba\u03b5\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 is preferred.
tn Or \u201cthey were not united.\u201d"}, {"pk": 2854718, "translation": "NET", "book": 58, "chapter": 4, "verse": 3, "text": "For we who have believed enter that rest, as he has said, \u201cAs I swore in my anger, \u2018They will never enter my rest!\u2019\u201d And yet God\u2019s works were accomplished from the foundation of the world.", "comment": "tn Grk \u201calthough the works,\u201d continuing the previous reference to God. The referent (God) is specified in the translation for clarity.
sn A quotation from Ps 95:11."}, {"pk": 2854719, "translation": "NET", "book": 58, "chapter": 4, "verse": 4, "text": "For he has spoken somewhere about the seventh day in this way: \u201cAnd God rested on the seventh day from all his works,\u201d", "comment": "sn A quotation from Gen 2:2."}, {"pk": 2854720, "translation": "NET", "book": 58, "chapter": 4, "verse": 5, "text": "but to repeat the text cited earlier: \u201cThey will never enter my rest!\u201d", "comment": "tn Grk \u201cand in this again.\u201d"}, {"pk": 2854721, "translation": "NET", "book": 58, "chapter": 4, "verse": 6, "text": "Therefore it remains for some to enter it, yet those to whom it was previously proclaimed did not enter because of disobedience."}, {"pk": 2854722, "translation": "NET", "book": 58, "chapter": 4, "verse": 7, "text": "So God again ordains a certain day, \u201cToday,\u201d speaking through David after so long a time, as in the words quoted before, \u201cO, that today you would listen as he speaks! Do not harden your hearts.\u201d", "comment": "tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tn Grk \u201ctoday if you hear his voice.\u201d
sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).
tn Grk \u201cas it has been said before\u201d (see Heb 3:7)."}, {"pk": 2854723, "translation": "NET", "book": 58, "chapter": 4, "verse": 8, "text": "For if Joshua had given them rest, God would not have spoken afterward about another day.", "comment": "tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2854724, "translation": "NET", "book": 58, "chapter": 4, "verse": 9, "text": "Consequently a Sabbath rest remains for the people of God."}, {"pk": 2854725, "translation": "NET", "book": 58, "chapter": 4, "verse": 10, "text": "For the one who enters God\u2019s rest has also rested from his works, just as God did from his own works.", "comment": "tn Grk \u201chis\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2854726, "translation": "NET", "book": 58, "chapter": 4, "verse": 11, "text": "Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience."}, {"pk": 2854727, "translation": "NET", "book": 58, "chapter": 4, "verse": 12, "text": "For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart."}, {"pk": 2854728, "translation": "NET", "book": 58, "chapter": 4, "verse": 13, "text": "And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.", "comment": "tn Grk \u201chim\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2854729, "translation": "NET", "book": 58, "chapter": 4, "verse": 14, "text": "Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession."}, {"pk": 2854730, "translation": "NET", "book": 58, "chapter": 4, "verse": 15, "text": "For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin."}, {"pk": 2854731, "translation": "NET", "book": 58, "chapter": 4, "verse": 16, "text": "Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help.", "comment": "tn Grk \u201cfor timely help.\u201d"}, {"pk": 2854732, "translation": "NET", "book": 58, "chapter": 5, "verse": 1, "text": "For every high priest is taken from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins.", "comment": "tn Grk \u201cwho is taken from among people is appointed.\u201d
tn Grk \u201cfrom among men,\u201d but since the point in context is shared humanity (rather than shared maleness), the plural Greek term \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd (anqrwpwn) has been translated \u201cpeople.\u201d
tn Grk \u201cappointed on behalf of people in reference to things relating to God.\u201d"}, {"pk": 2854733, "translation": "NET", "book": 58, "chapter": 5, "verse": 2, "text": "He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,"}, {"pk": 2854734, "translation": "NET", "book": 58, "chapter": 5, "verse": 3, "text": "and for this reason he is obligated to make sin offerings for himself as well as for the people."}, {"pk": 2854735, "translation": "NET", "book": 58, "chapter": 5, "verse": 4, "text": "And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was.", "comment": "tn Grk \u201cby himself, on his own.\u201d
tn Grk \u201cbeing called by God.\u201d
sn Honor refers here to the honor of the high priesthood."}, {"pk": 2854736, "translation": "NET", "book": 58, "chapter": 5, "verse": 5, "text": "So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, who said to him, \u201cYou are my Son! Today I have fathered you,\u201d", "comment": "tn Grk \u201cI have begotten you\u201d; see Heb 1:5.sn A quotation from Ps 2:7.
tn Grk \u201cthe one\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2854737, "translation": "NET", "book": 58, "chapter": 5, "verse": 6, "text": "as also in another place God says, \u201cYou are a priest forever in the order of Melchizedek.\u201d", "comment": "sn A quotation from Ps 110:4.
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2854738, "translation": "NET", "book": 58, "chapter": 5, "verse": 7, "text": "During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.", "comment": "tn Grk \u201che\u201d; the referent (Christ) has been specified in the translation for clarity.
tn Grk \u201cwho\u2026having offered,\u201d continuing the description of Christ from Heb 5:5\u20136.
tn Grk \u201cin the days of his flesh.\u201d"}, {"pk": 2854739, "translation": "NET", "book": 58, "chapter": 5, "verse": 8, "text": "Although he was a son, he learned obedience through the things he suffered.", "comment": "sn There is a wordplay in the Greek text between the verbs \u201clearned\u201d (\u1f14\u03bc\u03b1\u03b8\u03b5\u03bd, emaqen) and \u201csuffered\u201d (\u1f14\u03c0\u03b1\u03b8\u03b5\u03bd, epaqen)."}, {"pk": 2854740, "translation": "NET", "book": 58, "chapter": 5, "verse": 9, "text": "And by being perfected in this way, he became the source of eternal salvation to all who obey him,"}, {"pk": 2854741, "translation": "NET", "book": 58, "chapter": 5, "verse": 10, "text": "and he was designated by God as high priest in the order of Melchizedek.", "comment": "tn Grk \u201chaving been designated,\u201d continuing the thought of Heb 5:9.
sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6."}, {"pk": 2854742, "translation": "NET", "book": 58, "chapter": 5, "verse": 11, "text": "On this topic we have much to say and it is difficult to explain, since you have become sluggish in hearing.", "comment": "tn Or \u201cdull.\u201d
tn Grk \u201cconcerning which the message for us is great.\u201d"}, {"pk": 2854743, "translation": "NET", "book": 58, "chapter": 5, "verse": 12, "text": "For though you should in fact be teachers by this time, you need someone to teach you the beginning elements of God\u2019s utterances. You have gone back to needing milk, not solid food.", "comment": "tn Grk \u201cyou have come to have a need for.\u201d
tn Grk \u201cthe elements of the beginning of the oracles of God.\u201d
tn Grk \u201cbecause of the time.\u201d
tc \u2021 Most texts, including some early and important ones (\u05d02 A B* D \u03a8 0122 0278 1881 \u00cf sy Cl), have \u03ba\u03b1\u03af (kai, \u201cand\u201d) immediately preceding \u03bf\u1f50 (ou, \u201cnot\u201d), but other equally significant witnesses (\u00cc46 \u05d0* B2 C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the \u03ba\u03b1\u03af appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA27 has \u03ba\u03b1\u03af in brackets, indicating doubts as to its authenticity."}, {"pk": 2854744, "translation": "NET", "book": 58, "chapter": 5, "verse": 13, "text": "For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant."}, {"pk": 2854745, "translation": "NET", "book": 58, "chapter": 5, "verse": 14, "text": "But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil."}, {"pk": 2854746, "translation": "NET", "book": 58, "chapter": 6, "verse": 1, "text": "Therefore we must progress beyond the elementary instructions about Christ and move on to maturity, not laying this foundation again: repentance from dead works and faith in God,", "comment": "tn Grk \u201cTherefore leaving behind.\u201d The implication is not of abandoning this elementary information, but of building on it.
tn Grk \u201cleaving behind\u2026let us move on.\u201d
tn Grk \u201cthe message of the beginning of Christ.\u201d
tn Or \u201cbasic.\u201d"}, {"pk": 2854747, "translation": "NET", "book": 58, "chapter": 6, "verse": 2, "text": "teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment."}, {"pk": 2854748, "translation": "NET", "book": 58, "chapter": 6, "verse": 3, "text": "And this is what we intend to do, if God permits.", "comment": "tn Grk \u201cand we will do this.\u201d"}, {"pk": 2854749, "translation": "NET", "book": 58, "chapter": 6, "verse": 4, "text": "For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit,"}, {"pk": 2854750, "translation": "NET", "book": 58, "chapter": 6, "verse": 5, "text": "tasted the good word of God and the miracles of the coming age,"}, {"pk": 2854751, "translation": "NET", "book": 58, "chapter": 6, "verse": 6, "text": "and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.", "comment": "tn Or \u201cwhile\u201d; Grk \u201ccrucifying\u2026and holding.\u201d The Greek participles here (\u201ccrucifying\u2026and holding\u201d) can be understood as either causal (\u201csince\u201d) or temporal (\u201cwhile\u201d).
tn Or \u201chave fallen away.\u201d
tn Grk \u201crecrucifying the son of God for themselves.\u201d"}, {"pk": 2854752, "translation": "NET", "book": 58, "chapter": 6, "verse": 7, "text": "For the ground that has soaked up the rain that frequently falls on it and yields useful vegetation for those who tend it receives a blessing from God.", "comment": "tn Grk \u201ccomes upon.\u201d"}, {"pk": 2854753, "translation": "NET", "book": 58, "chapter": 6, "verse": 8, "text": "But if it produces thorns and thistles, it is useless and about to be cursed; its fate is to be burned.", "comment": "tn Grk \u201cnear to a curse.\u201d"}, {"pk": 2854754, "translation": "NET", "book": 58, "chapter": 6, "verse": 9, "text": "But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation."}, {"pk": 2854755, "translation": "NET", "book": 58, "chapter": 6, "verse": 10, "text": "For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints."}, {"pk": 2854756, "translation": "NET", "book": 58, "chapter": 6, "verse": 11, "text": "But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,"}, {"pk": 2854757, "translation": "NET", "book": 58, "chapter": 6, "verse": 12, "text": "so that you may not be sluggish, but imitators of those who through faith and perseverance inherit the promises.", "comment": "tn Or \u201cdull.\u201d"}, {"pk": 2854758, "translation": "NET", "book": 58, "chapter": 6, "verse": 13, "text": "Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself,"}, {"pk": 2854759, "translation": "NET", "book": 58, "chapter": 6, "verse": 14, "text": "saying, \u201cSurely I will bless you greatly and multiply your descendants abundantly.\u201d", "comment": "tn Grk \u201cin blessing I will bless you and in multiplying I will multiply you,\u201d the Greek form of a Hebrew idiom showing intensity.sn A quotation from Gen 22:17."}, {"pk": 2854760, "translation": "NET", "book": 58, "chapter": 6, "verse": 15, "text": "And so by persevering, Abraham inherited the promise.", "comment": "tn Grk \u201che\u201d; in the translation the referent (Abraham) has been specified for clarity."}, {"pk": 2854761, "translation": "NET", "book": 58, "chapter": 6, "verse": 16, "text": "For people swear by something greater than themselves, and the oath serves as a confirmation to end all dispute.", "comment": "tn The plural Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated \u201cpeople.\u201d
tn Grk \u201cby something greater\u201d; the rest of the comparison (\u201cthan themselves\u201d) is implied.
tn Grk \u201cthe oath for confirmation is an end of all dispute.\u201d"}, {"pk": 2854762, "translation": "NET", "book": 58, "chapter": 6, "verse": 17, "text": "In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath,", "comment": "tn Or \u201cimmutable\u201d (here and in v. 18); Grk \u201cthe unchangeableness of his purpose.\u201d
tn Grk \u201cin which.\u201d"}, {"pk": 2854763, "translation": "NET", "book": 58, "chapter": 6, "verse": 18, "text": "so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.", "comment": "tn Grk \u201chave taken refuge\u201d; the basis of that refuge is implied in the preceding verse."}, {"pk": 2854764, "translation": "NET", "book": 58, "chapter": 6, "verse": 19, "text": "We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain,", "comment": "sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies."}, {"pk": 2854765, "translation": "NET", "book": 58, "chapter": 6, "verse": 20, "text": "where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek.", "comment": "sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10."}, {"pk": 2854766, "translation": "NET", "book": 58, "chapter": 7, "verse": 1, "text": "Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him.", "comment": "sn A series of quotations from Gen 14:17\u201319."}, {"pk": 2854767, "translation": "NET", "book": 58, "chapter": 7, "verse": 2, "text": "To him also Abraham apportioned a tithe of everything. His name first means king of righteousness, then king of Salem, that is, king of peace.", "comment": "tn Grk \u201cfirst being interpreted,\u201d describing Melchizedek.
tn Grk \u201cto whom,\u201d continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Or \u201ca tenth part.\u201d
sn A quotation from Gen 14:20."}, {"pk": 2854768, "translation": "NET", "book": 58, "chapter": 7, "verse": 3, "text": "Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time."}, {"pk": 2854769, "translation": "NET", "book": 58, "chapter": 7, "verse": 4, "text": "But see how great he must be, if Abraham the patriarch gave him a tithe of his plunder.", "comment": "tn Or \u201ca tenth part.\u201d
tn Grk \u201cto whom.\u201d"}, {"pk": 2854770, "translation": "NET", "book": 58, "chapter": 7, "verse": 5, "text": "And those of the sons of Levi who receive the priestly office have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, although they too are descendants of Abraham.", "comment": "tn Grk \u201chave come from the loins of Abraham.\u201d
tn Grk \u201cfrom their brothers.\u201d See BDAG 18-19 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.b.
tn Or \u201cthe priesthood.\u201d"}, {"pk": 2854771, "translation": "NET", "book": 58, "chapter": 7, "verse": 6, "text": "But Melchizedek who does not share their ancestry collected a tithe from Abraham and blessed the one who possessed the promise.", "comment": "tn Or \u201ca tenth part.\u201d
tn Grk \u201cthe one\u201d; in the translation the referent (Melchizedek) has been specified for clarity.
tn Grk \u201cis not descended from them.\u201d
sn The verbs \u201ccollected\u2026and blessed\u201d emphasize the continuing effect of the past actions, i.e., Melchizedek\u2019s importance."}, {"pk": 2854772, "translation": "NET", "book": 58, "chapter": 7, "verse": 7, "text": "Now without dispute the inferior is blessed by the superior,"}, {"pk": 2854773, "translation": "NET", "book": 58, "chapter": 7, "verse": 8, "text": "and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive."}, {"pk": 2854774, "translation": "NET", "book": 58, "chapter": 7, "verse": 9, "text": "And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham."}, {"pk": 2854775, "translation": "NET", "book": 58, "chapter": 7, "verse": 10, "text": "For he was still in his ancestor Abraham\u2019s loins when Melchizedek met him.", "comment": "tn Grk \u201cin the loins of his father\u201d (a reference to Abraham). The name \u201cAbraham\u201d has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).sn The point of the phrase still in his ancestor\u2019s loins is that Levi was as yet unborn, still in his ancestor Abraham\u2019s body. Thus Levi participated in Abraham\u2019s action when Abraham paid tithes to Melchizedek."}, {"pk": 2854776, "translation": "NET", "book": 58, "chapter": 7, "verse": 11, "text": "So if perfection had in fact been possible through the Levitical priesthood \u2014 for on that basis the people received the law \u2014 what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron\u2019s order?", "comment": "tn Grk \u201cbased on it.\u201d"}, {"pk": 2854777, "translation": "NET", "book": 58, "chapter": 7, "verse": 12, "text": "For when the priesthood changes, a change in the law must come as well.", "comment": "tn Grk \u201cof necessity a change in the law comes to pass.\u201d"}, {"pk": 2854778, "translation": "NET", "book": 58, "chapter": 7, "verse": 13, "text": "Yet the one these things are spoken about belongs to a different tribe, and no one from that tribe has ever officiated at the altar.", "comment": "tn Grk \u201cfrom which no one.\u201d
tn Grk \u201cshares in.\u201d"}, {"pk": 2854779, "translation": "NET", "book": 58, "chapter": 7, "verse": 14, "text": "For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe."}, {"pk": 2854780, "translation": "NET", "book": 58, "chapter": 7, "verse": 15, "text": "And this is even clearer if another priest arises in the likeness of Melchizedek,"}, {"pk": 2854781, "translation": "NET", "book": 58, "chapter": 7, "verse": 16, "text": "who has become a priest not by a legal regulation about physical descent but by the power of an indestructible life.", "comment": "tn Grk \u201ca law of a fleshly command.\u201d"}, {"pk": 2854782, "translation": "NET", "book": 58, "chapter": 7, "verse": 17, "text": "For here is the testimony about him: \u201cYou are a priest forever in the order of Melchizedek.\u201d", "comment": "tn Grk \u201cfor he/it is witnessed that.\u201d
sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20)."}, {"pk": 2854783, "translation": "NET", "book": 58, "chapter": 7, "verse": 18, "text": "On the one hand a former command is set aside because it is weak and useless,", "comment": "tn Grk \u201cthe setting aside of a former command comes to pass.\u201d
tn Grk \u201cbecause of its weakness and uselessness.\u201d"}, {"pk": 2854784, "translation": "NET", "book": 58, "chapter": 7, "verse": 19, "text": "for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God."}, {"pk": 2854785, "translation": "NET", "book": 58, "chapter": 7, "verse": 20, "text": "And since this was not done without a sworn affirmation \u2014 for the others have become priests without a sworn affirmation,", "comment": "sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b\u201321) in between; the comparison is literally, \u201cby as much as\u2026by so much\u201d or \u201cto the degree that\u2026to that same degree.\u201d"}, {"pk": 2854786, "translation": "NET", "book": 58, "chapter": 7, "verse": 21, "text": "but Jesus did so with a sworn affirmation by the one who said to him, \u201cThe Lord has sworn and will not change his mind, \u2018You are a priest forever\u2019\u201d \u2014", "comment": "tn Grk \u201che\u201d; the referent (Jesus) has been specified in the translation for clarity.
tn The words \u201cdid so\u201d are not in the Greek text, but are implied.
sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17)."}, {"pk": 2854787, "translation": "NET", "book": 58, "chapter": 7, "verse": 22, "text": "accordingly Jesus has become the guarantee of a better covenant.", "comment": "tn Or \u201csurety.\u201d"}, {"pk": 2854788, "translation": "NET", "book": 58, "chapter": 7, "verse": 23, "text": "And the others who became priests were numerous, because death prevented them from continuing in office,", "comment": "tn Grk \u201cthey on the one hand\u201d in contrast with \u201che on the other hand\u201d in v. 24.
tn Grk \u201cthey were prevented by death.\u201d
tn Grk \u201cfrom continuing\u201d (the words \u201cin office\u201d are supplied for clarity)."}, {"pk": 2854789, "translation": "NET", "book": 58, "chapter": 7, "verse": 24, "text": "but he holds his priesthood permanently since he lives forever."}, {"pk": 2854790, "translation": "NET", "book": 58, "chapter": 7, "verse": 25, "text": "So he is able to save completely those who come to God through him, because he always lives to intercede for them."}, {"pk": 2854791, "translation": "NET", "book": 58, "chapter": 7, "verse": 26, "text": "For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens."}, {"pk": 2854792, "translation": "NET", "book": 58, "chapter": 7, "verse": 27, "text": "He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all."}, {"pk": 2854793, "translation": "NET", "book": 58, "chapter": 7, "verse": 28, "text": "For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect forever.", "comment": "sn See Heb 5:2 where this concept was introduced."}, {"pk": 2854794, "translation": "NET", "book": 58, "chapter": 8, "verse": 1, "text": "Now the main point of what we are saying is this: We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven,", "comment": "tn Grk \u201cthe main point of the things being said.\u201d
sn An allusion to Ps 110:1; see Heb 1:3, 13."}, {"pk": 2854795, "translation": "NET", "book": 58, "chapter": 8, "verse": 2, "text": "a minister in the sanctuary and the true tabernacle that the Lord, not man, set up."}, {"pk": 2854796, "translation": "NET", "book": 58, "chapter": 8, "verse": 3, "text": "For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer."}, {"pk": 2854797, "translation": "NET", "book": 58, "chapter": 8, "verse": 4, "text": "Now if he were on earth, he would not be a priest, since there are already priests who offer the gifts prescribed by the law.", "comment": "tn Grk \u201cthere are those who offer.\u201d"}, {"pk": 2854798, "translation": "NET", "book": 58, "chapter": 8, "verse": 5, "text": "The place where they serve is a sketch and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, \u201cSee that you make everything according to the design shown to you on the mountain.\u201d", "comment": "tn Grk \u201cwho serve in,\u201d referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.
tn Or \u201cprototype,\u201d \u201coutline.\u201d The Greek word \u1f51\u03c0\u03cc\u03b4\u03b5\u03b9\u03b3\u03bc\u03b1 (Jupodeigma) does not mean \u201ccopy,\u201d as it is often translated; it means \u201csomething to be copied,\u201d a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, \u201can indication of someth. that appears at a subsequent time,\u201d emphasizing the temporal progression between the earthly and heavenly sanctuaries.sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).
tn The word \u03c4\u03cd\u03c0\u03bf\u03c2 (tupos) here has the meaning \u201can archetype serving as a model, type, pattern, model\u201d (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on \u201csketch\u201d earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.
sn A quotation from Exod 25:40."}, {"pk": 2854799, "translation": "NET", "book": 58, "chapter": 8, "verse": 6, "text": "But now Jesus has obtained a superior ministry, since the covenant that he mediates is also better and is enacted on better promises.", "comment": "sn The Greek text indicates a contrast between vv. 4\u20135 and v. 6 that is difficult to render in English: Jesus\u2019 status in the old order of priests (vv. 4\u20135) versus his superior ministry (v. 6).
tn Grk \u201che\u201d; in the translation the referent (Jesus) has been specified for clarity.
tn Grk \u201cto the degree that.\u201d
tn Grk \u201cwhich is enacted.\u201d
sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6\u201315 and 10:1\u201318."}, {"pk": 2854800, "translation": "NET", "book": 58, "chapter": 8, "verse": 7, "text": "For if that first covenant had been faultless, no one would have looked for a second one.", "comment": "tn Grk \u201cno occasion for a second one would have been sought.\u201d"}, {"pk": 2854801, "translation": "NET", "book": 58, "chapter": 8, "verse": 8, "text": "But showing its fault, God says to them, \u201cLook, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.", "comment": "tn Grk \u201cfor,\u201d but providing an explanation of the God-intended limitation of the first covenant from v. 7.
sn The \u201cfault\u201d or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tc \u2021 Several witnesses (\u05d0* A D* I K P \u03a8 33 81 326 365 1505 2464 al latt co Cyr) have \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 (autous) here, \u201c[in finding fault with] them, [he says],\u201d alluding to Israel\u2019s failings mentioned in v. 9b. (The verb \u03bc\u03ad\u03bc\u03c6\u03bf\u03bc\u03b1\u03b9 [memfomai, \u201cto find fault with\u201d] can take an accusative or dative direct object.) The reading behind the text above (\u03b1\u1f50\u03c4\u03bf\u03af\u03c2, autoi\"), supported by \u00cc46 \u05d02 B D2 0278 1739 1881 \u00cf, is perhaps a harder reading theologically, and is more ambiguous in meaning. If \u03b1\u1f50\u03c4\u03bf\u03af\u03c2 goes with \u03bc\u03b5\u03bc\u03c6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (memfomeno\", here translated \u201cshowing its fault\u201d), the clause could be translated \u201cin finding fault with them\u201d or \u201cin showing [its] faults to them.\u201d If \u03b1\u1f50\u03c4\u03bf\u03af\u03c2 goes with the following \u03bb\u03ad\u03b3\u03b5\u03b9 (legei, \u201che says\u201d), the clause is best translated, \u201cin finding/showing [its] faults, he says to them.\u201d The accusative pronoun suffers no such ambiguity, for it must be the object of \u03bc\u03b5\u03bc\u03c6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 rather than \u03bb\u03ad\u03b3\u03b5\u03b9. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original."}, {"pk": 2854802, "translation": "NET", "book": 58, "chapter": 8, "verse": 9, "text": "\u201cIt will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.", "comment": "tn Grk \u201cnot like the covenant,\u201d continuing the description of v. 8b."}, {"pk": 2854803, "translation": "NET", "book": 58, "chapter": 8, "verse": 10, "text": "\u201cFor this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds and I will inscribe them on their hearts. And I will be their God and they will be my people.", "comment": "tn Grk \u201cputting\u2026I will inscribe.\u201d
tn Grk \u201cmind.\u201d
tn Grk \u201cI will be to them for a God and they will be to me for a people,\u201d following the Hebrew constructions of Jer 31."}, {"pk": 2854804, "translation": "NET", "book": 58, "chapter": 8, "verse": 11, "text": "\u201cAnd there will be no need at all for each one to teach his countryman or each one to teach his brother saying, \u2018Know the Lord,\u2019 since they will all know me, from the least to the greatest.", "comment": "tn Grk \u201cthey will not teach, each one his fellow citizen\u2026\u201d The Greek makes this negation emphatic: \u201cthey will certainly not teach.\u201d
tn Grk \u201cfrom the small to the great.\u201d"}, {"pk": 2854805, "translation": "NET", "book": 58, "chapter": 8, "verse": 12, "text": "\u201cFor I will be merciful toward their evil deeds, and their sins I will remember no longer.\u201d", "comment": "sn A quotation from Jer 31:31\u201334."}, {"pk": 2854806, "translation": "NET", "book": 58, "chapter": 8, "verse": 13, "text": "When he speaks of a new covenant, he makes the first obsolete. Now what is growing obsolete and aging is about to disappear.", "comment": "tn Grk \u201cnear to disappearing.\u201d
tn Grk \u201cwhen he says, \u2018new,\u2019\u201d (referring to the covenant)."}, {"pk": 2854807, "translation": "NET", "book": 58, "chapter": 9, "verse": 1, "text": "Now the first covenant, in fact, had regulations for worship and its earthly sanctuary.", "comment": "tn Grk \u201cthe first\u201d (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity."}, {"pk": 2854808, "translation": "NET", "book": 58, "chapter": 9, "verse": 2, "text": "For a tent was prepared, the outer one, which contained the lampstand, the table, and the presentation of the loaves; this is called the holy place.", "comment": "tn Grk \u201cthe first,\u201d in order of approach in the ritual.
tn Grk \u201cin which [were].\u201d
tn Grk \u201cwhich,\u201d describing the outer tent."}, {"pk": 2854809, "translation": "NET", "book": 58, "chapter": 9, "verse": 3, "text": "And after the second curtain there was a tent called the holy of holies."}, {"pk": 2854810, "translation": "NET", "book": 58, "chapter": 9, "verse": 4, "text": "It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark were the golden urn containing the manna, Aaron\u2019s rod that budded, and the stone tablets of the covenant.", "comment": "tn Grk \u201cin which\u201d; in the translation the referent (the ark) has been specified for clarity."}, {"pk": 2854811, "translation": "NET", "book": 58, "chapter": 9, "verse": 5, "text": "And above the ark were the cherubim of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail.", "comment": "tn Grk \u201cabove it\u201d; in the translation the referent (the ark) has been specified for clarity.
sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God\u2019s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18\u201320."}, {"pk": 2854812, "translation": "NET", "book": 58, "chapter": 9, "verse": 6, "text": "So with these things prepared like this, the priests enter continually into the outer tent as they perform their duties.", "comment": "tn Grk \u201cthe first tent.\u201d"}, {"pk": 2854813, "translation": "NET", "book": 58, "chapter": 9, "verse": 7, "text": "But only the high priest enters once a year into the inner tent, and not without blood that he offers for himself and for the sins of the people committed in ignorance.", "comment": "tn Grk \u201cthe second tent.\u201d
tn Or perhaps \u201cthe unintentional sins of the people\u201d; Grk \u201cthe ignorances of the people.\u201d Cf. BDAG 13 s.v. \u1f00\u03b3\u03bd\u03cc\u03b7\u03bc\u03b1, \u201csin committed in ignorance/unintentionally.\u201d This term seems to be simply a synonym for \u201csins\u201d (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22\u201331 between unwitting sin and \u201chigh-handed\u201d sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones."}, {"pk": 2854814, "translation": "NET", "book": 58, "chapter": 9, "verse": 8, "text": "The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle was standing.", "comment": "tn Grk \u201cthe first tent.\u201d The literal phrase \u201cthe first tent\u201d refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11\u201312."}, {"pk": 2854815, "translation": "NET", "book": 58, "chapter": 9, "verse": 9, "text": "This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper."}, {"pk": 2854816, "translation": "NET", "book": 58, "chapter": 9, "verse": 10, "text": "They served only for matters of food and drink and various washings; they are external regulations imposed until the new order came.", "comment": "tn Grk \u201conly for foods and drinks.\u201d
tc Most witnesses (D1 \u00cf) have \u201cvarious washings, and external regulations\u201d (\u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03bc\u03bf\u1fd6\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03ba\u03b1\u03b9\u1f7d\u03bc\u03b1\u03c3\u03b9\u03bd, baptismoi\" kai dikaiwmasin), with both nouns in the dative. The translation \u201cwashings; they are\u2026 regulations\u201d renders \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03bc\u03bf\u1fd6\u03c2, \u03b4\u03b9\u03ba\u03b1\u03b9\u1f7d\u03bc\u03b1\u03c4\u03b1 (baptismoi\", dikaiwmata; found in such important mss as \u00cc46 \u05d0* A I P 0278 33 1739 1881 al sa) in which case \u03b4\u03b9\u03ba\u03b1\u03b9\u1f7d\u03bc\u03b1\u03c4\u03b1 is taken as the nominative subject of the participle \u1f10\u03c0\u03b9\u03ba\u03b5\u03af\u03bc\u03b5\u03bd\u03b1 (epikeimena). It seems far more likely that scribes would conform \u03b4\u03b9\u03ba\u03b1\u03b9\u1f7d\u03bc\u03b1\u03c4\u03b1 to the immediately preceding datives and join it to them by \u03ba\u03b1\u03af than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03bc\u03bf\u1fd6\u03c2, \u03b4\u03b9\u03ba\u03b1\u03b9\u1f7d\u03bc\u03b1\u03c4\u03b1.
tn Grk \u201cuntil the time of setting things right.\u201d"}, {"pk": 2854817, "translation": "NET", "book": 58, "chapter": 9, "verse": 11, "text": "But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,", "comment": "tn Grk \u201cBut Christ, when he came,\u201d introducing a sentence that includes all of Heb 9:11\u201312. The main construction is \u201cChrist, having come\u2026, entered\u2026, having secured\u2026,\u201d and everything else describes his entrance."}, {"pk": 2854818, "translation": "NET", "book": 58, "chapter": 9, "verse": 12, "text": "and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.", "comment": "tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: \u201che alone secured\u201d; \u201che and no other secured.\u201d"}, {"pk": 2854819, "translation": "NET", "book": 58, "chapter": 9, "verse": 13, "text": "For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity,", "comment": "tn Grk \u201cfor the purifying of the flesh.\u201d The \u201cflesh\u201d here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9)."}, {"pk": 2854820, "translation": "NET", "book": 58, "chapter": 9, "verse": 14, "text": "how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God.", "comment": "tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (\u05d0 D2 0278 33 1739c 1881 \u00cf lat sa) read \u201cyour\u201d instead of \u201cour.\u201d The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author\u2019s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun \u201cyour\u201d might make more sense. On the other hand, TCGNT 599 argues that \u201cour\u201d is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun."}, {"pk": 2854821, "translation": "NET", "book": 58, "chapter": 9, "verse": 15, "text": "And so he is the mediator of a new covenant, so that those who are called may receive the eternal inheritance he has promised, since he died to set them free from the violations committed under the first covenant.", "comment": "tn Grk \u201cthe promise of the eternal inheritance.\u201d
tn The Greek word \u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2 (mesith\", \u201cmediator\u201d) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God\u2019s terms.
tn Grk \u201ca death having occurred.\u201d"}, {"pk": 2854822, "translation": "NET", "book": 58, "chapter": 9, "verse": 16, "text": "For where there is a will, the death of the one who made it must be proven.", "comment": "tn Grk \u201cthere is a necessity for the death of the one who made it to be proven.\u201d"}, {"pk": 2854823, "translation": "NET", "book": 58, "chapter": 9, "verse": 17, "text": "For a will takes effect only at death, since it carries no force while the one who made it is alive."}, {"pk": 2854824, "translation": "NET", "book": 58, "chapter": 9, "verse": 18, "text": "So even the first covenant was inaugurated with blood.", "comment": "sn The Greek text reinforces this by negating the opposite (\u201cnot even the first covenant was inaugurated without blood\u201d), but this double negation is not used in contemporary English."}, {"pk": 2854825, "translation": "NET", "book": 58, "chapter": 9, "verse": 19, "text": "For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,"}, {"pk": 2854826, "translation": "NET", "book": 58, "chapter": 9, "verse": 20, "text": "and said, \u201cThis is the blood of the covenant that God has commanded you to keep.\u201d", "comment": "tn Grk \u201cwhich God commanded for you (or in your case).\u201dsn A quotation from Exod 24:8."}, {"pk": 2854827, "translation": "NET", "book": 58, "chapter": 9, "verse": 21, "text": "And both the tabernacle and all the utensils of worship he likewise sprinkled with blood."}, {"pk": 2854828, "translation": "NET", "book": 58, "chapter": 9, "verse": 22, "text": "Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness."}, {"pk": 2854829, "translation": "NET", "book": 58, "chapter": 9, "verse": 23, "text": "So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these.", "comment": "tn Grk \u201cthe heavenly things themselves with better sacrifices than these.\u201d
tn Or \u201cprototypes,\u201d \u201coutlines,\u201d referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.
tn Grk \u201cwith these\u201d; in the translation the referent (sacrifices) has been specified for clarity."}, {"pk": 2854830, "translation": "NET", "book": 58, "chapter": 9, "verse": 24, "text": "For Christ did not enter a sanctuary made with hands \u2014 the representation of the true sanctuary \u2014 but into heaven itself, and he appears now in God\u2019s presence for us.", "comment": "tn The word \u201csanctuary\u201d is not in the Greek text at this point, but has been supplied for clarity.
tn Or \u201cprefiguration.\u201d"}, {"pk": 2854831, "translation": "NET", "book": 58, "chapter": 9, "verse": 25, "text": "And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,", "comment": "tn Grk \u201cand not that he might offer,\u201d continuing the previous construction."}, {"pk": 2854832, "translation": "NET", "book": 58, "chapter": 9, "verse": 26, "text": "for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice."}, {"pk": 2854833, "translation": "NET", "book": 58, "chapter": 9, "verse": 27, "text": "And just as people are appointed to die once, and then to face judgment,", "comment": "tn Grk \u201cand after this \u2013 judgment.\u201d
tn Here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03b9\u03c2 (anqrwpoi\") has been translated as a generic noun (\u201cpeople\u201d)."}, {"pk": 2854834, "translation": "NET", "book": 58, "chapter": 9, "verse": 28, "text": "so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.", "comment": "sn An allusion to Isa 53:12.
tn Grk \u201cwithout sin,\u201d but in context this does not refer to Christ\u2019s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.
tn Grk \u201cfor salvation.\u201d This may be construed with the verb \u201cawait\u201d (those who wait for him to bring them salvation), but the connection with \u201cappear\u201d (as in the translation) is more likely."}, {"pk": 2854835, "translation": "NET", "book": 58, "chapter": 10, "verse": 1, "text": "For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.", "comment": "tn Grk \u201cthose who approach.\u201d"}, {"pk": 2854836, "translation": "NET", "book": 58, "chapter": 10, "verse": 2, "text": "For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin?", "comment": "tn Grk \u201cthe worshipers, having been purified once for all, would have.\u201d"}, {"pk": 2854837, "translation": "NET", "book": 58, "chapter": 10, "verse": 3, "text": "But in those sacrifices there is a reminder of sins year after year.", "comment": "tn Grk \u201cin them\u201d; the referent (those sacrifices) has been specified in the translation for clarity."}, {"pk": 2854838, "translation": "NET", "book": 58, "chapter": 10, "verse": 4, "text": "For the blood of bulls and goats cannot take away sins.", "comment": "tn Grk \u201cfor it is impossible for the blood of bulls and goats to take away sins.\u201d"}, {"pk": 2854839, "translation": "NET", "book": 58, "chapter": 10, "verse": 5, "text": "So when he came into the world, he said, \u201cSacrifice and offering you did not desire, but a body you prepared for me."}, {"pk": 2854840, "translation": "NET", "book": 58, "chapter": 10, "verse": 6, "text": "\u201cWhole burnt offerings and sin-offerings you took no delight in."}, {"pk": 2854841, "translation": "NET", "book": 58, "chapter": 10, "verse": 7, "text": "\u201cThen I said, \u2018Here I am: I have come \u2014 it is written of me in the scroll of the book \u2014 to do your will, O God.\u2019\u201d", "comment": "sn A quotation from Ps 40:6\u20138 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading \u201cears you have dug out for me.\u201d
tn Grk \u201cbehold,\u201d but this construction often means \u201chere is/there is\u201d (cf. BDAG 468 s.v. \u1f30\u03b4\u03bf\u03cd 2)."}, {"pk": 2854842, "translation": "NET", "book": 58, "chapter": 10, "verse": 8, "text": "When he says above, \u201cSacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them\u201d (which are offered according to the law),", "comment": "sn Various phrases from the quotation of Ps 40:6 in Heb 10:5\u20136 are repeated in Heb 10:8."}, {"pk": 2854843, "translation": "NET", "book": 58, "chapter": 10, "verse": 9, "text": "then he says, \u201cHere I am: I have come to do your will.\u201d He does away with the first to establish the second.", "comment": "tc The majority of mss, especially the later ones (\u05d02 0278vid 1739 \u00cf lat), have \u1f41 \u03b8\u03b5\u03cc\u03c2 (Jo qeo\", \u201cGod\u201d) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so \u00cc46 \u05d0* A C D K P \u03a8 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.
tn Or \u201cabolishes.\u201d"}, {"pk": 2854844, "translation": "NET", "book": 58, "chapter": 10, "verse": 10, "text": "By his will we have been made holy through the offering of the body of Jesus Christ once for all.", "comment": "tn Grk \u201cby which will.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2854845, "translation": "NET", "book": 58, "chapter": 10, "verse": 11, "text": "And every priest stands day after day serving and offering the same sacrifices again and again \u2014 sacrifices that can never take away sins.", "comment": "tn Or \u201cdaily,\u201d \u201cevery day.\u201d"}, {"pk": 2854846, "translation": "NET", "book": 58, "chapter": 10, "verse": 12, "text": "But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God,", "comment": "tn Grk \u201cthis one.\u201d This pronoun refers to Jesus, but \u201cthis priest\u201d was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.
sn An allusion to Ps 110:1."}, {"pk": 2854847, "translation": "NET", "book": 58, "chapter": 10, "verse": 13, "text": "where he is now waiting until his enemies are made a footstool for his feet.", "comment": "sn An allusion to Ps 110:1.
tn Grk \u201cfrom then on waiting.\u201d"}, {"pk": 2854848, "translation": "NET", "book": 58, "chapter": 10, "verse": 14, "text": "For by one offering he has perfected for all time those who are made holy."}, {"pk": 2854849, "translation": "NET", "book": 58, "chapter": 10, "verse": 15, "text": "And the Holy Spirit also witnesses to us, for after saying,", "comment": "tn Grk \u201cafter having said,\u201d emphasizing the present impact of this utterance."}, {"pk": 2854850, "translation": "NET", "book": 58, "chapter": 10, "verse": 16, "text": "\u201cThis is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds,\u201d", "comment": "tn Grk \u201cputting\u2026I will inscribe.\u201d
sn A quotation from Jer 31:33."}, {"pk": 2854851, "translation": "NET", "book": 58, "chapter": 10, "verse": 17, "text": "then he says, \u201cTheir sins and their lawless deeds I will remember no longer.\u201d", "comment": "sn A quotation from Jer 31:34.
tn Grk \u201cand.\u201d"}, {"pk": 2854852, "translation": "NET", "book": 58, "chapter": 10, "verse": 18, "text": "Now where there is forgiveness of these, there is no longer any offering for sin."}, {"pk": 2854853, "translation": "NET", "book": 58, "chapter": 10, "verse": 19, "text": "Therefore, brothers and sisters, since we have confidence to enter the sanctuary by the blood of Jesus,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 2:11."}, {"pk": 2854854, "translation": "NET", "book": 58, "chapter": 10, "verse": 20, "text": "by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh,", "comment": "sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ\u2019s body was broken for us, to give us access into God\u2019s presence.
tn Grk \u201cthat he inaugurated for us as a fresh and living way,\u201d referring to the entrance mentioned in v. 19."}, {"pk": 2854855, "translation": "NET", "book": 58, "chapter": 10, "verse": 21, "text": "and since we have a great priest over the house of God,", "comment": "tn Grk \u201cand a great priest,\u201d continuing the construction begun in v. 19."}, {"pk": 2854856, "translation": "NET", "book": 58, "chapter": 10, "verse": 22, "text": "let us draw near with a sincere heart in the assurance that faith brings, because we have had our hearts sprinkled clean from an evil conscience and our bodies washed in pure water.", "comment": "sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).
tn Grk \u201cin assurance of faith.\u201d"}, {"pk": 2854857, "translation": "NET", "book": 58, "chapter": 10, "verse": 23, "text": "And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy."}, {"pk": 2854858, "translation": "NET", "book": 58, "chapter": 10, "verse": 24, "text": "And let us take thought of how to spur one another on to love and good works,", "comment": "tn Grk \u201clet us consider one another for provoking of love and good deeds.\u201d"}, {"pk": 2854859, "translation": "NET", "book": 58, "chapter": 10, "verse": 25, "text": "not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.", "comment": "sn The day refers to that well-known time of Christ\u2019s coming and judgment in the future; see a similar use of \u201cday\u201d in 1 Cor 3:13.
tn This paragraph (vv. 19\u201325) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging)."}, {"pk": 2854860, "translation": "NET", "book": 58, "chapter": 10, "verse": 26, "text": "For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us,", "comment": "tn Grk \u201cis left,\u201d with \u201cfor us\u201d implied by the first half of the verse."}, {"pk": 2854861, "translation": "NET", "book": 58, "chapter": 10, "verse": 27, "text": "but only a certain fearful expectation of judgment and a fury of fire that will consume God\u2019s enemies.", "comment": "tn Grk \u201cthe enemies.\u201dsn An allusion to Isa 26:11.
tn Grk \u201czeal,\u201d recalling God\u2019s jealous protection of his holiness and honor (cf. Exod 20:5).sn An allusion to Zeph 1:18."}, {"pk": 2854862, "translation": "NET", "book": 58, "chapter": 10, "verse": 28, "text": "Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses.", "comment": "tn Grk \u201cdies.\u201d
sn An allusion to Deut 17:6."}, {"pk": 2854863, "translation": "NET", "book": 58, "chapter": 10, "verse": 29, "text": "How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace?", "comment": "tn Grk \u201cregarded as common.\u201d
tn Grk \u201ctramples under foot.\u201d
tn Grk \u201cby which he was made holy.\u201d"}, {"pk": 2854864, "translation": "NET", "book": 58, "chapter": 10, "verse": 30, "text": "For we know the one who said, \u201cVengeance is mine, I will repay,\u201d and again, \u201cThe Lord will judge his people.\u201d", "comment": "sn A quotation from Deut 32:35.
sn A quotation from Deut 32:36."}, {"pk": 2854865, "translation": "NET", "book": 58, "chapter": 10, "verse": 31, "text": "It is a terrifying thing to fall into the hands of the living God."}, {"pk": 2854866, "translation": "NET", "book": 58, "chapter": 10, "verse": 32, "text": "But remember the former days when you endured a harsh conflict of suffering after you were enlightened."}, {"pk": 2854867, "translation": "NET", "book": 58, "chapter": 10, "verse": 33, "text": "At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way."}, {"pk": 2854868, "translation": "NET", "book": 58, "chapter": 10, "verse": 34, "text": "For in fact you shared the sufferings of those in prison, and you accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession.", "comment": "tc Most witnesses, including some important ones (\u05d0 D2 1881 \u00cf), read \u03b4\u03b5\u03c3\u03bc\u03bf\u1fd6\u03c2 \u03bc\u03bf\u03c5 (desmoi\" mou, \u201cmy imprisonment\u201d) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading \u03b4\u03b5\u03c3\u03bc\u03bf\u1fd6\u03c2 without the \u03bc\u03bf\u03c5 (so \u00cc46 \u03a8 104 pc), the force of which is so ambiguous (lit., \u201cyou shared the sufferings with the bonds\u201d) as to be virtually nonsensical. Most likely, \u03b4\u03b5\u03c3\u03bc\u03bf\u1fd6\u03c2 resulted when a scribe made an error in copying \u03b4\u03b5\u03c3\u03bc\u03af\u03bf\u03b9\u03c2 (desmioi\"), a reading which makes excellent sense (\u201c[of] those in prison\u201d) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, \u03b4\u03b5\u03c3\u03bc\u03af\u03bf\u03b9\u03c2 best explains the rise of the other readings on both internal and external grounds and is strongly preferred.
tn Grk \u201cyou yourselves.\u201d"}, {"pk": 2854869, "translation": "NET", "book": 58, "chapter": 10, "verse": 35, "text": "So do not throw away your confidence, because it has great reward.", "comment": "tn Grk \u201cwhich,\u201d but showing the reason."}, {"pk": 2854870, "translation": "NET", "book": 58, "chapter": 10, "verse": 36, "text": "For you need endurance in order to do God\u2019s will and so receive what is promised.", "comment": "tn Grk \u201cthe promise,\u201d referring to the thing God promised, not to the pledge itself."}, {"pk": 2854871, "translation": "NET", "book": 58, "chapter": 10, "verse": 37, "text": "For just a little longer and he who is coming will arrive and not delay.", "comment": "sn A quotation from Isa 26:20.
sn A quotation from Hab 2:3."}, {"pk": 2854872, "translation": "NET", "book": 58, "chapter": 10, "verse": 38, "text": "But my righteous one will live by faith, and if he shrinks back, I take no pleasure in him.", "comment": "tn Grk \u201cmy soul.\u201d
sn A quotation from Hab 2:4."}, {"pk": 2854873, "translation": "NET", "book": 58, "chapter": 10, "verse": 39, "text": "But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls.", "comment": "tn Grk \u201cnot\u2026of shrinking back to perdition but of faith to the preservation of the soul.\u201d"}, {"pk": 2854874, "translation": "NET", "book": 58, "chapter": 11, "verse": 1, "text": "Now faith is being sure of what we hope for, being convinced of what we do not see."}, {"pk": 2854875, "translation": "NET", "book": 58, "chapter": 11, "verse": 2, "text": "For by it the people of old received God\u2019s commendation.", "comment": "tn Or \u201cthe elders,\u201d \u201cthe ancients.\u201d
tn Grk \u201cwere attested,\u201d \u201creceived commendation\u201d; and Heb 11:4\u20136 shows this to be from God."}, {"pk": 2854876, "translation": "NET", "book": 58, "chapter": 11, "verse": 3, "text": "By faith we understand that the worlds were set in order at God\u2019s command, so that the visible has its origin in the invisible.", "comment": "tn Grk \u201cages.\u201d The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.
tn Grk \u201cby God\u2019s word.\u201d
sn The Greek phrasing emphasizes this point by negating the opposite: \u201cso that what is seen did not come into being from things that are visible.\u201d"}, {"pk": 2854877, "translation": "NET", "book": 58, "chapter": 11, "verse": 4, "text": "By faith Abel offered God a greater sacrifice than Cain, and through his faith he was commended as righteous, because God commended him for his offerings. And through his faith he still speaks, though he is dead.", "comment": "tn Or \u201cthrough his sacrifice\u201d; Grk \u201cthrough which.\u201d
tn Or \u201cthrough his sacrifice\u201d; Grk \u201cthrough it.\u201d"}, {"pk": 2854878, "translation": "NET", "book": 58, "chapter": 11, "verse": 5, "text": "By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God."}, {"pk": 2854879, "translation": "NET", "book": 58, "chapter": 11, "verse": 6, "text": "Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him."}, {"pk": 2854880, "translation": "NET", "book": 58, "chapter": 11, "verse": 7, "text": "By faith Noah, when he was warned about things not yet seen, with reverent regard constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.", "comment": "tn Cf. BDAG 407 s.v. \u03b5\u1f50\u03bb\u03b1\u03b2\u03ad\u03bf\u03bc\u03b1\u03b9 2, \u201cout of reverent regard (for God\u2019s command).\u201d"}, {"pk": 2854881, "translation": "NET", "book": 58, "chapter": 11, "verse": 8, "text": "By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going."}, {"pk": 2854882, "translation": "NET", "book": 58, "chapter": 11, "verse": 9, "text": "By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs of the same promise.", "comment": "tn Or \u201csettled as a resident alien.\u201d
tn Or \u201cheirs with him.\u201d"}, {"pk": 2854883, "translation": "NET", "book": 58, "chapter": 11, "verse": 10, "text": "For he was looking forward to the city with firm foundations, whose architect and builder is God.", "comment": "tn Grk \u201cthat has foundations.\u201d"}, {"pk": 2854884, "translation": "NET", "book": 58, "chapter": 11, "verse": 11, "text": "By faith, even though Sarah herself was barren and he was too old, he received the ability to procreate, because he regarded the one who had given the promise to be trustworthy.", "comment": "tn Grk \u201cpast the time of maturity.\u201d
tn Grk \u201cpower to deposit seed.\u201d Though it is not as likely, some construe this phrase to mean \u201cpower to conceive seed,\u201d making the whole verse about Sarah: \u201cby faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.\u201d"}, {"pk": 2854885, "translation": "NET", "book": 58, "chapter": 11, "verse": 12, "text": "So in fact children were fathered by one man \u2014 and this one as good as dead \u2014 like the number of stars in the sky and like the innumerable grains of sand on the seashore.", "comment": "tn Grk \u201cthese\u201d; in the translation the referent (children) has been specified for clarity.
tn Grk a collective \u201cthe sand.\u201d
sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5)."}, {"pk": 2854886, "translation": "NET", "book": 58, "chapter": 11, "verse": 13, "text": "These all died in faith without receiving the things promised, but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners on the earth.", "comment": "tn Grk \u201cthe promises,\u201d referring to the things God promised, not to the pledges themselves.
tn Or \u201csojourners.\u201d"}, {"pk": 2854887, "translation": "NET", "book": 58, "chapter": 11, "verse": 14, "text": "For those who speak in such a way make it clear that they are seeking a homeland."}, {"pk": 2854888, "translation": "NET", "book": 58, "chapter": 11, "verse": 15, "text": "In fact, if they had been thinking of the land that they had left, they would have had opportunity to return."}, {"pk": 2854889, "translation": "NET", "book": 58, "chapter": 11, "verse": 16, "text": "But as it is, they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.", "comment": "tn Grk \u201cnow.\u201d"}, {"pk": 2854890, "translation": "NET", "book": 58, "chapter": 11, "verse": 17, "text": "By faith Abraham, when he was tested, offered up Isaac. He had received the promises, yet he was ready to offer up his only son.", "comment": "tn Here \u201creceived the promises\u201d refers to the pledges themselves, not to the things God promised.
tn Grk \u201che was offering up.\u201d The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed."}, {"pk": 2854891, "translation": "NET", "book": 58, "chapter": 11, "verse": 18, "text": "God had told him, \u201cThrough Isaac descendants will carry on your name,\u201d", "comment": "tn Grk \u201cin Isaac seed will be named for you.\u201dsn A quotation from Gen 21:12."}, {"pk": 2854892, "translation": "NET", "book": 58, "chapter": 11, "verse": 19, "text": "and he reasoned that God could even raise him from the dead, and in a sense he received him back from there.", "comment": "tn Grk \u201chaving reasoned,\u201d continuing the ideas of v. 17.
tn Grk \u201cin/by a symbol.\u201d"}, {"pk": 2854893, "translation": "NET", "book": 58, "chapter": 11, "verse": 20, "text": "By faith also Isaac blessed Jacob and Esau concerning the future."}, {"pk": 2854894, "translation": "NET", "book": 58, "chapter": 11, "verse": 21, "text": "By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff.", "comment": "tn Grk \u201cworshiped on the top of his staff,\u201d a quotation from Gen 47:31 (LXX)."}, {"pk": 2854895, "translation": "NET", "book": 58, "chapter": 11, "verse": 22, "text": "By faith Joseph, at the end of his life, mentioned the exodus of the sons of Israel and gave instructions about his burial.", "comment": "tn Grk \u201ccoming to an end,\u201d \u201cdying.\u201d
sn Joseph\u2019s prophecy about the exodus of the sons of Israel is found in Gen 50:24.
tn Grk \u201cabout his bones,\u201d which refers by metonymy to the disposition of his bones, i.e., his burial.sn The instructions about his burial are recorded in Gen 50:25."}, {"pk": 2854896, "translation": "NET", "book": 58, "chapter": 11, "verse": 23, "text": "By faith, when Moses was born, his parents hid him for three months, because they saw the child was beautiful and they were not afraid of the king\u2019s edict.", "comment": "tn Grk \u201cMoses, when he was born, was hidden by his parents.\u201d"}, {"pk": 2854897, "translation": "NET", "book": 58, "chapter": 11, "verse": 24, "text": "By faith, when he grew up, Moses refused to be called the son of Pharaoh\u2019s daughter,"}, {"pk": 2854898, "translation": "NET", "book": 58, "chapter": 11, "verse": 25, "text": "choosing rather to be ill-treated with the people of God than to enjoy sin\u2019s fleeting pleasure."}, {"pk": 2854899, "translation": "NET", "book": 58, "chapter": 11, "verse": 26, "text": "He regarded abuse suffered for Christ to be greater wealth than the treasures of Egypt, for his eyes were fixed on the reward.", "comment": "tn Grk \u201cthe abuse [or \u2018reproach\u2019] of Christ.\u201d
tn Grk \u201che was looking away to.\u201d"}, {"pk": 2854900, "translation": "NET", "book": 58, "chapter": 11, "verse": 27, "text": "By faith he left Egypt without fearing the king\u2019s anger, for he persevered as though he could see the one who is invisible."}, {"pk": 2854901, "translation": "NET", "book": 58, "chapter": 11, "verse": 28, "text": "By faith he kept the Passover and the sprinkling of the blood, so that the one who destroyed the firstborn would not touch them.", "comment": "tn Grk \u201cthe pouring out of the blood.\u201dsn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13)."}, {"pk": 2854902, "translation": "NET", "book": 58, "chapter": 11, "verse": 29, "text": "By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up."}, {"pk": 2854903, "translation": "NET", "book": 58, "chapter": 11, "verse": 30, "text": "By faith the walls of Jericho fell after the people marched around them for seven days.", "comment": "map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
tn Grk \u201cafter they had been encircled.\u201d"}, {"pk": 2854904, "translation": "NET", "book": 58, "chapter": 11, "verse": 31, "text": "By faith Rahab the prostitute escaped the destruction of the disobedient, because she welcomed the spies in peace.", "comment": "tn Grk \u201cdid not perish together with.\u201d"}, {"pk": 2854905, "translation": "NET", "book": 58, "chapter": 11, "verse": 32, "text": "And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets."}, {"pk": 2854906, "translation": "NET", "book": 58, "chapter": 11, "verse": 33, "text": "Through faith they conquered kingdoms, administered justice, gained what was promised, shut the mouths of lions,", "comment": "tn This probably refers to the righteous rule of David and others. But it could be more general and mean \u201cdid what was righteous.\u201d
tn Grk \u201cobtained promises,\u201d referring to the things God promised, not to the pledges themselves. sn Gained what was promised. They saw some of God\u2019s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39\u201340)."}, {"pk": 2854907, "translation": "NET", "book": 58, "chapter": 11, "verse": 34, "text": "quenched raging fire, escaped the edge of the sword, gained strength in weakness, became mighty in battle, put foreign armies to flight,", "comment": "tn Grk \u201cquenched the power of fire.\u201d
tn Or \u201crecovered from sickness.\u201d"}, {"pk": 2854908, "translation": "NET", "book": 58, "chapter": 11, "verse": 35, "text": "and women received back their dead raised to life. But others were tortured, not accepting release, to obtain resurrection to a better life.", "comment": "tn Grk \u201creceived back their dead from resurrection.\u201d
tn Grk \u201cto obtain a better resurrection.\u201d"}, {"pk": 2854909, "translation": "NET", "book": 58, "chapter": 11, "verse": 36, "text": "And others experienced mocking and flogging, and even chains and imprisonment."}, {"pk": 2854910, "translation": "NET", "book": 58, "chapter": 11, "verse": 37, "text": "They were stoned, sawed apart, murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated", "comment": "tc The reading \u1f10\u03c0\u03c1\u03af\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd (ejprisqhsan, \u201cthey were sawed apart\u201d) is found in some important witnesses (\u00cc46 [D* twice reads \u1f10\u03c0\u03af\u03c1\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd, \u201cthey were burned\u201d?] pc syp sa Orpt Eus). Other mss have \u1f10\u03c0\u03b5\u03b9\u03c1\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd (ejpeirasqhsan, \u201cthey were tempted\u201d), either before \u201csawed apart\u201d ([\u05d0] L P [048] 33 81 326 1505 pc syh), after \u201csawed apart\u201d (\u00cc13vid A D1 \u03a8 1739 1881 \u00cf lat bo Orpt), or altogether in place of \u201csawed apart\u201d (0150 vgmss Cl). Since the two words \u1f10\u03c0\u03c1\u03af\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd and \u1f10\u03c0\u03b5\u03b9\u03c1\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd are so much alike in sight and sound, and since the position of \u201cthey were tempted\u201d varies in the mss, it seems best to say that \u1f10\u03c0\u03b5\u03b9\u03c1\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd is an accidental corruption of \u1f10\u03c0\u03c1\u03af\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd or an intentional change to a more common word (the root of \u1f10\u03c0\u03c1\u03af\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd [\u03c0\u03c1\u03af\u03b6\u03c9, prizw] occurs only here in the NT, while the root of \u1f10\u03c0\u03b5\u03b9\u03c1\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd [\u03c0\u03b5\u03b9\u03c1\u03ac\u03b6\u03c9, peirazw] occurs 38 times). The best reading here seems to be \u201csawed apart\u201d without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)"}, {"pk": 2854911, "translation": "NET", "book": 58, "chapter": 11, "verse": 38, "text": "(the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth."}, {"pk": 2854912, "translation": "NET", "book": 58, "chapter": 11, "verse": 39, "text": "And these all were commended for their faith, yet they did not receive what was promised.", "comment": "sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.
tn Grk \u201cthe promise,\u201d referring to the thing God promised, not to the pledge itself."}, {"pk": 2854913, "translation": "NET", "book": 58, "chapter": 11, "verse": 40, "text": "For God had provided something better for us, so that they would be made perfect together with us.", "comment": "tn The Greek phrasing emphasizes this point by negating the opposite: \u201cso that they would not be made perfect without us.\u201d"}, {"pk": 2854914, "translation": "NET", "book": 58, "chapter": 12, "verse": 1, "text": "Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,", "comment": "tn Grk \u201chaving such a great cloud of witnesses surrounding us.\u201d"}, {"pk": 2854915, "translation": "NET", "book": 58, "chapter": 12, "verse": 2, "text": "keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.", "comment": "sn An allusion to Ps 110:1."}, {"pk": 2854916, "translation": "NET", "book": 58, "chapter": 12, "verse": 3, "text": "Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up."}, {"pk": 2854917, "translation": "NET", "book": 58, "chapter": 12, "verse": 4, "text": "You have not yet resisted to the point of bloodshed in your struggle against sin.", "comment": "tn Grk \u201cuntil blood.\u201d"}, {"pk": 2854918, "translation": "NET", "book": 58, "chapter": 12, "verse": 5, "text": "And have you forgotten the exhortation addressed to you as sons? \u201cMy son, do not scorn the Lord\u2019s discipline or give up when he corrects you.", "comment": "tn Or \u201cdisregard,\u201d \u201cthink little of.\u201d
tn Or \u201creproves,\u201d \u201crebukes.\u201d The Greek verb \u1f10\u03bb\u03ad\u03b3\u03c7\u03c9 (elencw) implies exposing someone\u2019s sin in order to bring correction."}, {"pk": 2854919, "translation": "NET", "book": 58, "chapter": 12, "verse": 6, "text": "\u201cFor the Lord disciplines the one he loves and chastises every son he accepts.\u201d", "comment": "sn A quotation from Prov 3:11\u201312."}, {"pk": 2854920, "translation": "NET", "book": 58, "chapter": 12, "verse": 7, "text": "Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline?", "comment": "tn Grk \u201cendure,\u201d with the object (\u201cyour suffering\u201d) understood from the context.
tn Or \u201cin order to become disciplined.\u201d"}, {"pk": 2854921, "translation": "NET", "book": 58, "chapter": 12, "verse": 8, "text": "But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons.", "comment": "tn Grk \u201call\u201d; \u201csons\u201d is implied by the context.
tn Grk \u201cyou are without discipline.\u201d"}, {"pk": 2854922, "translation": "NET", "book": 58, "chapter": 12, "verse": 9, "text": "Besides, we have experienced discipline from our earthly fathers and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life?", "comment": "tn Grk \u201cwe had our earthly fathers as discipliners.\u201d
tn Grk \u201cthe fathers of our flesh.\u201d In Hebrews, \u201cflesh\u201d is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.
tn Grk \u201cand live.\u201d sn Submit ourselves\u2026to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord\u2019s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17)."}, {"pk": 2854923, "translation": "NET", "book": 58, "chapter": 12, "verse": 10, "text": "For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness."}, {"pk": 2854924, "translation": "NET", "book": 58, "chapter": 12, "verse": 11, "text": "Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.", "comment": "tn Grk \u201call discipline at the time does not seem to be of joy, but of sorrow.\u201d
tn Grk \u201cthe peaceful fruit of righteousness.\u201d"}, {"pk": 2854925, "translation": "NET", "book": 58, "chapter": 12, "verse": 12, "text": "Therefore, strengthen your listless hands and your weak knees,", "comment": "tn Or \u201cstraighten.\u201d
sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers\u2019 need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36\u201339; 12:1\u20133)."}, {"pk": 2854926, "translation": "NET", "book": 58, "chapter": 12, "verse": 13, "text": "and make straight paths for your feet, so that what is lame may not be put out of joint but be healed.", "comment": "sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for \u201cstay on God\u2019s paths.\u201d"}, {"pk": 2854927, "translation": "NET", "book": 58, "chapter": 12, "verse": 14, "text": "Pursue peace with everyone, and holiness, for without it no one will see the Lord.", "comment": "sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward \u201choliness\u201d and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26\u201327 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14)."}, {"pk": 2854928, "translation": "NET", "book": 58, "chapter": 12, "verse": 15, "text": "See to it that no one comes short of the grace of God, that no one be like a bitter root springing up and causing trouble, and through him many become defiled.", "comment": "tn Grk \u201cthat there not be any root of bitterness,\u201d but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).sn An allusion to Deut 29:18."}, {"pk": 2854929, "translation": "NET", "book": 58, "chapter": 12, "verse": 16, "text": "And see to it that no one becomes an immoral or godless person like Esau, who sold his own birthright for a single meal.", "comment": "tn Grk \u201cthat there not be any,\u201d continuing from v. 15.
sn An allusion to Gen 27:34\u201341."}, {"pk": 2854930, "translation": "NET", "book": 58, "chapter": 12, "verse": 17, "text": "For you know that later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing with tears.", "comment": "tn Or a command: \u201cfor understand that.\u201d
tn Grk \u201cit,\u201d referring either to the repentance or the blessing. But the account in Gen 27:34\u201341 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity."}, {"pk": 2854931, "translation": "NET", "book": 58, "chapter": 12, "verse": 18, "text": "For you have not come to something that can be touched, to a burning fire and darkness and gloom and a whirlwind", "comment": "tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated \u201ca mountain that can be touched.\u201d But the word \u201cmountain\u201d does not occur here and the more vague description seems to be deliberate."}, {"pk": 2854932, "translation": "NET", "book": 58, "chapter": 12, "verse": 19, "text": "and the blast of a trumpet and a voice uttering words such that those who heard begged to hear no more.", "comment": "tn Grk \u201ca voice of words.\u201d
tn Grk \u201ca voice\u2026from which those who heard begged that a word not be added to them.\u201d"}, {"pk": 2854933, "translation": "NET", "book": 58, "chapter": 12, "verse": 20, "text": "For they could not bear what was commanded: \u201cIf even an animal touches the mountain, it must be stoned.\u201d", "comment": "sn A quotation from Exod 19:12\u201313."}, {"pk": 2854934, "translation": "NET", "book": 58, "chapter": 12, "verse": 21, "text": "In fact, the scene was so terrifying that Moses said, \u201cI shudder with fear.\u201d", "comment": "tn Grk \u201cthat which appeared.\u201d
tn Grk \u201cI am terrified and trembling.\u201dsn A quotation from Deut 9:19."}, {"pk": 2854935, "translation": "NET", "book": 58, "chapter": 12, "verse": 22, "text": "But you have come to Mount Zion, the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly", "comment": "tn Grk \u201cand the city\u201d; the conjunction is omitted in translation since it seems to be functioning epexegetically \u2013 that is, explaining further what is meant by \u201cMount Zion.\u201d"}, {"pk": 2854936, "translation": "NET", "book": 58, "chapter": 12, "verse": 23, "text": "and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,"}, {"pk": 2854937, "translation": "NET", "book": 58, "chapter": 12, "verse": 24, "text": "and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks of something better than Abel\u2019s does.", "comment": "tn The Greek word \u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2 (mesith\", \u201cmediator\u201d) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God\u2019s terms.
sn Abel\u2019s shed blood cried out to the Lord for justice and judgment, but Jesus\u2019 blood speaks of redemption and forgiveness, something better than Abel\u2019s does (Gen 4:10; Heb 9:11\u201314; 11:4)."}, {"pk": 2854938, "translation": "NET", "book": 58, "chapter": 12, "verse": 25, "text": "Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?"}, {"pk": 2854939, "translation": "NET", "book": 58, "chapter": 12, "verse": 26, "text": "Then his voice shook the earth, but now he has promised, \u201cI will once more shake not only the earth but heaven too.\u201d", "comment": "sn A quotation from Hag 2:6."}, {"pk": 2854940, "translation": "NET", "book": 58, "chapter": 12, "verse": 27, "text": "Now this phrase \u201conce more\u201d indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain."}, {"pk": 2854941, "translation": "NET", "book": 58, "chapter": 12, "verse": 28, "text": "So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe."}, {"pk": 2854942, "translation": "NET", "book": 58, "chapter": 12, "verse": 29, "text": "For our God is indeed a devouring fire.", "comment": "sn A quotation from Deut 4:24; 9:3."}, {"pk": 2854943, "translation": "NET", "book": 58, "chapter": 13, "verse": 1, "text": "Brotherly love must continue."}, {"pk": 2854944, "translation": "NET", "book": 58, "chapter": 13, "verse": 2, "text": "Do not neglect hospitality, because through it some have entertained angels without knowing it.", "comment": "sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2\u201315), Lot (Gen 19:1\u201314), Gideon (Judg 6:11\u201318), Manoah (Judg 13:3\u201322), and possibly Tobit (Tob 12:1\u201320)."}, {"pk": 2854945, "translation": "NET", "book": 58, "chapter": 13, "verse": 3, "text": "Remember those in prison as though you were in prison with them, and those ill-treated as though you too felt their torment.", "comment": "tn Grk \u201cas being imprisoned together.\u201d
tn Or \u201csince you too are vulnerable\u201d; Grk \u201cyou also being in the body.\u201d"}, {"pk": 2854946, "translation": "NET", "book": 58, "chapter": 13, "verse": 4, "text": "Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers."}, {"pk": 2854947, "translation": "NET", "book": 58, "chapter": 13, "verse": 5, "text": "Your conduct must be free from the love of money and you must be content with what you have, for he has said, \u201cI will never leave you and I will never abandon you.\u201d", "comment": "sn A quotation from Deut 31:6, 8."}, {"pk": 2854948, "translation": "NET", "book": 58, "chapter": 13, "verse": 6, "text": "So we can say with confidence, \u201cThe Lord is my helper, and I will not be afraid. What can man do to me?\u201d", "comment": "tc Some important mss (\u05d0* C* P 0285vid 33 1175 1739 pc lat) lack \u03ba\u03b1\u03af (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.
sn A quotation from Ps 118:6."}, {"pk": 2854949, "translation": "NET", "book": 58, "chapter": 13, "verse": 7, "text": "Remember your leaders, who spoke God\u2019s message to you; reflect on the outcome of their lives and imitate their faith."}, {"pk": 2854950, "translation": "NET", "book": 58, "chapter": 13, "verse": 8, "text": "Jesus Christ is the same yesterday and today and forever!"}, {"pk": 2854951, "translation": "NET", "book": 58, "chapter": 13, "verse": 9, "text": "Do not be carried away by all sorts of strange teachings. For it is good for the heart to be strengthened by grace, not ritual meals, which have never benefited those who participated in them.", "comment": "tn Grk \u201cby diverse and strange teachings.\u201d
tn Grk \u201cfoods,\u201d referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9\u201310; 10:1, 4, 11)."}, {"pk": 2854952, "translation": "NET", "book": 58, "chapter": 13, "verse": 10, "text": "We have an altar that those who serve in the tabernacle have no right to eat from."}, {"pk": 2854953, "translation": "NET", "book": 58, "chapter": 13, "verse": 11, "text": "For the bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp.", "comment": "tn Grk \u201cwhose blood is brought by the high priest.\u201d"}, {"pk": 2854954, "translation": "NET", "book": 58, "chapter": 13, "verse": 12, "text": "Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp."}, {"pk": 2854955, "translation": "NET", "book": 58, "chapter": 13, "verse": 13, "text": "We must go out to him, then, outside the camp, bearing the abuse he experienced.", "comment": "tn Grk \u201chis abuse.\u201d"}, {"pk": 2854956, "translation": "NET", "book": 58, "chapter": 13, "verse": 14, "text": "For here we have no lasting city, but we seek the city that is to come."}, {"pk": 2854957, "translation": "NET", "book": 58, "chapter": 13, "verse": 15, "text": "Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name."}, {"pk": 2854958, "translation": "NET", "book": 58, "chapter": 13, "verse": 16, "text": "And do not neglect to do good and to share what you have, for God is pleased with such sacrifices.", "comment": "tn Grk \u201cneglect doing good and fellowship.\u201d"}, {"pk": 2854959, "translation": "NET", "book": 58, "chapter": 13, "verse": 17, "text": "Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. Let them do this with joy and not with complaints, for this would be no advantage for you.", "comment": "tn Or \u201cas ones who will give an account\u201d; Grk \u201cas giving an account.\u201d
tn Grk \u201cthat they may do this.\u201d"}, {"pk": 2854960, "translation": "NET", "book": 58, "chapter": 13, "verse": 18, "text": "Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect."}, {"pk": 2854961, "translation": "NET", "book": 58, "chapter": 13, "verse": 19, "text": "I especially ask you to pray that I may be restored to you very soon.", "comment": "tn Grk \u201cI urge you to do this all the more.\u201d"}, {"pk": 2854962, "translation": "NET", "book": 58, "chapter": 13, "verse": 20, "text": "Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,"}, {"pk": 2854963, "translation": "NET", "book": 58, "chapter": 13, "verse": 21, "text": "equip you with every good thing to do his will, working in us what is pleasing before him through Jesus Christ, to whom be glory forever. Amen.", "comment": "tc Some mss (C P \u03a8 6 629* 630 1505 pm latt syh) read \u1f51\u03bc\u1fd6\u03bd (Jumin, \u201cin you\u201d) here, but \u1f21\u03bc\u1fd6\u03bd (Jhmin) has stronger external support (\u00cc46 \u05d0 A Dvid K 0243 0285 33 81 104 326 365 629c 1175 1739 1881 pm syp co). It is also more likely that \u1f21\u03bc\u1fd6\u03bd would have been changed to \u1f51\u03bc\u1fd6\u03bd in light of the \u201cyou\u201d which occurs at the beginning of the verse than vice versa.
tc \u2021 Most mss (\u05d0 A [C*] 0243 0285 33 1739 1881 \u00cf latt) include the words \u201cand ever\u201d here, but the shorter reading (supported by \u00cc46 C3 D \u03a8 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression \u201cfor ever and ever,\u201d found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the \u201cforever\u201d of Heb 13:8. Nevertheless, a decision is difficult here. NA27 places the phrase in brackets, indicating doubts as to its authenticity."}, {"pk": 2854964, "translation": "NET", "book": 58, "chapter": 13, "verse": 22, "text": "Now I urge you, brothers and sisters, bear with my message of exhortation, for in fact I have written to you briefly.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 2:11."}, {"pk": 2854965, "translation": "NET", "book": 58, "chapter": 13, "verse": 23, "text": "You should know that our brother Timothy has been released. If he comes soon, he will be with me when I see you.", "comment": "tn Grk \u201cKnow that\u201d (an imperative).
tn Grk \u201chas been released, with whom, if he comes soon, I will see you.\u201d"}, {"pk": 2854966, "translation": "NET", "book": 58, "chapter": 13, "verse": 24, "text": "Greetings to all your leaders and all the saints. Those from Italy send you greetings."}, {"pk": 2854967, "translation": "NET", "book": 58, "chapter": 13, "verse": 25, "text": "Grace be with you all.", "comment": "tc Most witnesses, including several important ones (\u05d02 A C D H \u03a8 0243 1739 1881 \u00cf lat sy bo), conclude the letter with \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, there is sufficient testimony (\u00cc46 \u05d0* Ivid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading."}, {"pk": 2854968, "translation": "NET", "book": 59, "chapter": 1, "verse": 1, "text": "From James, a slave of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. Greetings!", "comment": "tn Grk \u201cJames.\u201d The word \u201cFrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn Traditionally, \u201cservant\u201d or \u201cbondservant.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d
tn Grk \u201cto the twelve tribes in the Diaspora.\u201d The Greek term \u03b4\u03b9\u03b1\u03c3\u03c0\u03bf\u03c1\u03ac (diaspora, \u201cdispersion\u201d) refers to Jews not living in Palestine but \u201cdispersed\u201d or scattered among the Gentiles."}, {"pk": 2854969, "translation": "NET", "book": 59, "chapter": 1, "verse": 2, "text": "My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials,", "comment": "tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited). Where the plural term is used in direct address, as here, \u201cbrothers and sisters\u201d is used; where the term is singular and not direct address (as in v. 9), \u201cbeliever\u201d is preferred.
tn Grk \u201call joy,\u201d \u201cfull joy,\u201d or \u201cgreatest joy.\u201d"}, {"pk": 2854970, "translation": "NET", "book": 59, "chapter": 1, "verse": 3, "text": "because you know that the testing of your faith produces endurance."}, {"pk": 2854971, "translation": "NET", "book": 59, "chapter": 1, "verse": 4, "text": "And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything."}, {"pk": 2854972, "translation": "NET", "book": 59, "chapter": 1, "verse": 5, "text": "But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him."}, {"pk": 2854973, "translation": "NET", "book": 59, "chapter": 1, "verse": 6, "text": "But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind."}, {"pk": 2854974, "translation": "NET", "book": 59, "chapter": 1, "verse": 7, "text": "For that person must not suppose that he will receive anything from the Lord,"}, {"pk": 2854975, "translation": "NET", "book": 59, "chapter": 1, "verse": 8, "text": "since he is a double-minded individual, unstable in all his ways.", "comment": "tn Grk \u201ca man of two minds,\u201d continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for \u201cman\u201d or \u201cindividual\u201d is \u1f00\u03bd\u1f75\u03c1 (anhr), which often means \u201cmale\u201d or \u201cman (as opposed to woman).\u201d But it sometimes is used generically to mean \u201canyone,\u201d \u201ca person,\u201d as here (cf. BDAG 79 s.v. 2).sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God."}, {"pk": 2854976, "translation": "NET", "book": 59, "chapter": 1, "verse": 9, "text": "Now the believer of humble means should take pride in his high position.", "comment": "tn Grk \u201cthe lowly brother,\u201d but \u201clowly/humble\u201d is clarified in context by the contrast with \u201cwealthy\u201d in v. 10.
tn Grk \u201cbrother.\u201d Here the term \u201cbrother\u201d means \u201cfellow believer\u201d or \u201cfellow Christian\u201d (cf. TEV, NLT \u201cChristians\u201d; CEV \u201cGod\u2019s people\u201d). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a).
tn Grk \u201clet him boast.\u201d
tn Grk \u201chis height,\u201d \u201chis exaltation.\u201d"}, {"pk": 2854977, "translation": "NET", "book": 59, "chapter": 1, "verse": 10, "text": "But the rich person\u2019s pride should be in his humiliation, because he will pass away like a wildflower in the meadow.", "comment": "tn Grk \u201ca flower of grass.\u201d"}, {"pk": 2854978, "translation": "NET", "book": 59, "chapter": 1, "verse": 11, "text": "For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. So also the rich person in the midst of his pursuits will wither away.", "comment": "tn Or \u201cperishes,\u201d \u201cis destroyed.\u201d"}, {"pk": 2854979, "translation": "NET", "book": 59, "chapter": 1, "verse": 12, "text": "Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.", "comment": "tn The word for \u201cman\u201d or \u201cindividual\u201d here is \u1f00\u03bd\u1f75\u03c1 (anhr), which often means \u201cmale\u201d or \u201cman (as opposed to woman).\u201d However, as BDAG 79 s.v. 2 says, here it is \u201cequivalent to \u03c4\u1f76\u03c2 someone, a person.\u201d
tc Most mss ([C] P 0246 \u00cf) read \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (Jo kurio\", \u201cthe Lord\u201d) here, while others have \u1f41 \u03b8\u03b5\u03cc\u03c2 (Jo qeo\", \u201cGod\u201d; 4 33vid 323 945 1739 al). However, several important and early witnesses (\u00cc23 \u05d0 A B \u03a8 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 and \u03b8\u03b5\u03cc\u03c2 are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis."}, {"pk": 2854980, "translation": "NET", "book": 59, "chapter": 1, "verse": 13, "text": "Let no one say when he is tempted, \u201cI am tempted by God,\u201d for God cannot be tempted by evil, and he himself tempts no one.", "comment": "tn Or \u201cGod must not be tested by evil people.\u201d"}, {"pk": 2854981, "translation": "NET", "book": 59, "chapter": 1, "verse": 14, "text": "But each one is tempted when he is lured and enticed by his own desires."}, {"pk": 2854982, "translation": "NET", "book": 59, "chapter": 1, "verse": 15, "text": "Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death."}, {"pk": 2854983, "translation": "NET", "book": 59, "chapter": 1, "verse": 16, "text": "Do not be led astray, my dear brothers and sisters.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2."}, {"pk": 2854984, "translation": "NET", "book": 59, "chapter": 1, "verse": 17, "text": "All generous giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or the slightest hint of change.", "comment": "tn Or \u201cAll generous giving and every perfect gift from above is coming down.\u201d
tn The first phrase refers to the action of giving and the second to what is given.
tn Grk \u201cvariation or shadow of turning\u201d (referring to the motions of heavenly bodies causing variations of light and darkness)."}, {"pk": 2854985, "translation": "NET", "book": 59, "chapter": 1, "verse": 18, "text": "By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.", "comment": "tn Grk \u201cHaving willed, he gave us birth.\u201d"}, {"pk": 2854986, "translation": "NET", "book": 59, "chapter": 1, "verse": 19, "text": "Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2."}, {"pk": 2854987, "translation": "NET", "book": 59, "chapter": 1, "verse": 20, "text": "For human anger does not accomplish God\u2019s righteousness.", "comment": "tn The word translated \u201chuman\u201d here is \u1f00\u03bd\u1f75\u03c1 (anhr), which often means \u201cmale\u201d or \u201cman (as opposed to woman).\u201d But it sometimes is used generically to mean \u201canyone,\u201d \u201ca person\u201d (cf. BDAG 79 s.v. 2), and in this context, contrasted with \u201cGod\u2019s righteousness,\u201d the point is \u201chuman\u201d anger (not exclusively \u201cmale\u201d anger).
sn God\u2019s righteousness could refer to (1) God\u2019s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God\u2019s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion)."}, {"pk": 2854988, "translation": "NET", "book": 59, "chapter": 1, "verse": 21, "text": "So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls.", "comment": "tn Or \u201cwith meekness.\u201d"}, {"pk": 2854989, "translation": "NET", "book": 59, "chapter": 1, "verse": 22, "text": "But be sure you live out the message and do not merely listen to it and so deceive yourselves."}, {"pk": 2854990, "translation": "NET", "book": 59, "chapter": 1, "verse": 23, "text": "For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror.", "comment": "tn The word for \u201cman\u201d or \u201cindividual\u201d is \u1f00\u03bd\u1f75\u03c1 (anhr), which often means \u201cmale\u201d or \u201cman (as opposed to woman).\u201d However, as BDAG 79 s.v. 2 says, here it is \u201cequivalent to \u03c4\u1f76\u03c2 someone, a person.\u201d
tn Grk \u201cthe face of his beginning [or origin].\u201d"}, {"pk": 2854991, "translation": "NET", "book": 59, "chapter": 1, "verse": 24, "text": "For he gazes at himself and then goes out and immediately forgets what sort of person he was.", "comment": "tn Grk \u201cand he has gone out and immediately has forgotten.\u201d"}, {"pk": 2854992, "translation": "NET", "book": 59, "chapter": 1, "verse": 25, "text": "But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out \u2014 he will be blessed in what he does.", "comment": "tn Grk \u201ccontinues.\u201d
tn Grk \u201cthis one.\u201d
tn Grk \u201cin his doing.\u201d"}, {"pk": 2854993, "translation": "NET", "book": 59, "chapter": 1, "verse": 26, "text": "If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile."}, {"pk": 2854994, "translation": "NET", "book": 59, "chapter": 1, "verse": 27, "text": "Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.", "comment": "tn Or \u201cin the sight of\u201d; Grk \u201cwith.\u201d
tn Grk \u201cthe God and Father.\u201d"}, {"pk": 2854995, "translation": "NET", "book": 59, "chapter": 2, "verse": 1, "text": "My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2.
tn Or \u201cpartiality.\u201d
tn Grk \u201cdo not have faith with personal prejudice,\u201d with emphasis on the last phrase.
tn Grk \u201cour Lord Jesus Christ of glory.\u201d Here \u03b4\u03cc\u03be\u03b7\u03c2 (doxhs) has been translated as an attributive genitive."}, {"pk": 2854996, "translation": "NET", "book": 59, "chapter": 2, "verse": 2, "text": "For if someone comes into your assembly wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,", "comment": "tn The word for \u201cman\u201d or \u201cindividual\u201d here is \u1f00\u03bd\u1f75\u03c1 (anhr), which often means \u201cmale\u201d or \u201cman (as opposed to woman).\u201d But as BDAG 79 s.v. 2 says, \u201cequivalent to \u03c4\u1f76\u03c2 someone.\u201d
tn Grk \u201csynagogue.\u201d Usually \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1f75 refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.)."}, {"pk": 2854997, "translation": "NET", "book": 59, "chapter": 2, "verse": 3, "text": "do you pay attention to the one who is finely dressed and say, \u201cYou sit here in a good place,\u201d and to the poor person, \u201cYou stand over there,\u201d or \u201cSit on the floor\u201d?", "comment": "tn Grk \u201cand you pay attention\u2026and say,\u201d continuing the \u201cif\u201d clauses from v. 2. In the Greek text, vv. 2\u20134 form one long sentence.
tn Or \u201csit here, please.\u201d
tn Grk \u201csit under my footstool.\u201d The words \u201con the floor\u201d have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace \u201cunder my footstool\u201d with \u201cat my feet\u201d (NAB, NIV, NRSV)."}, {"pk": 2854998, "translation": "NET", "book": 59, "chapter": 2, "verse": 4, "text": "If so, have you not made distinctions among yourselves and become judges with evil motives?", "comment": "tn Grk \u201chave you not made distinctions\u201d (as the conclusion to the series of \u201cif\u201d clauses in vv. 2\u20133).
tn Grk \u201cjudges of evil reasonings.\u201d"}, {"pk": 2854999, "translation": "NET", "book": 59, "chapter": 2, "verse": 5, "text": "Listen, my dear brothers and sisters! Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2."}, {"pk": 2855000, "translation": "NET", "book": 59, "chapter": 2, "verse": 6, "text": "But you have dishonored the poor! Are not the rich oppressing you and dragging you into the courts?", "comment": "tn This is singular: \u201cthe poor person,\u201d perhaps referring to the hypothetical one described in vv. 2\u20133."}, {"pk": 2855001, "translation": "NET", "book": 59, "chapter": 2, "verse": 7, "text": "Do they not blaspheme the good name of the one you belong to?", "comment": "tn Grk \u201cthat was invoked over you,\u201d referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord\u2019s name \u201cnamed over them\u201d is OT imagery for the Lord\u2019s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17)."}, {"pk": 2855002, "translation": "NET", "book": 59, "chapter": 2, "verse": 8, "text": "But if you fulfill the royal law as expressed in this scripture, \u201cYou shall love your neighbor as yourself,\u201d you are doing well.", "comment": "sn A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).
tn Grk \u201caccording to the scripture.\u201d"}, {"pk": 2855003, "translation": "NET", "book": 59, "chapter": 2, "verse": 9, "text": "But if you show prejudice, you are committing sin and are convicted by the law as violators.", "comment": "tn Or \u201ctransgressors.\u201d"}, {"pk": 2855004, "translation": "NET", "book": 59, "chapter": 2, "verse": 10, "text": "For the one who obeys the whole law but fails in one point has become guilty of all of it.", "comment": "tn Or \u201cstumbles.\u201d
tn Grk \u201cguilty of all.\u201d"}, {"pk": 2855005, "translation": "NET", "book": 59, "chapter": 2, "verse": 11, "text": "For he who said, \u201cDo not commit adultery,\u201d also said, \u201cDo not murder.\u201d Now if you do not commit adultery but do commit murder, you have become a violator of the law.", "comment": "sn A quotation from Exod 20:14 and Deut 5:18.
sn A quotation from Exod 20:13 and Deut 5:17."}, {"pk": 2855006, "translation": "NET", "book": 59, "chapter": 2, "verse": 12, "text": "Speak and act as those who will be judged by a law that gives freedom.", "comment": "tn Grk \u201ca law of freedom.\u201d"}, {"pk": 2855007, "translation": "NET", "book": 59, "chapter": 2, "verse": 13, "text": "For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.", "comment": "tn Grk \u201cboasts against, exults over,\u201d in victory."}, {"pk": 2855008, "translation": "NET", "book": 59, "chapter": 2, "verse": 14, "text": "What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him?", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2.
tn Grk \u201cthe faith,\u201d referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 (pisti\") in the verse. See ExSyn 219.
sn The form of the question in Greek expects a negative answer."}, {"pk": 2855009, "translation": "NET", "book": 59, "chapter": 2, "verse": 15, "text": "If a brother or sister is poorly clothed and lacks daily food,", "comment": "tn It is important to note that the words \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 (adelfos) and \u1f00\u03b4\u03b5\u03bb\u03c6\u1f75 (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on \u201csomeone\u201d in 2:2."}, {"pk": 2855010, "translation": "NET", "book": 59, "chapter": 2, "verse": 16, "text": "and one of you says to them, \u201cGo in peace, keep warm and eat well,\u201d but you do not give them what the body needs, what good is it?", "comment": "tn Grk \u201cwhat is necessary for the body.\u201d"}, {"pk": 2855011, "translation": "NET", "book": 59, "chapter": 2, "verse": 17, "text": "So also faith, if it does not have works, is dead being by itself."}, {"pk": 2855012, "translation": "NET", "book": 59, "chapter": 2, "verse": 18, "text": "But someone will say, \u201cYou have faith and I have works.\u201d Show me your faith without works and I will show you faith by my works.", "comment": "tn There is considerable doubt about where the words of the \u201csomeone\u201d end and where James\u2019 reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The \u201csomeone\u201d is then an objector, and the sense of his words is something like, \u201cSome have faith; others have works; don\u2019t expect everyone to have both.\u201d James\u2019 reply is that faith cannot exist or be seen without works.
tn Or \u201cfrom.\u201d"}, {"pk": 2855013, "translation": "NET", "book": 59, "chapter": 2, "verse": 19, "text": "You believe that God is one; well and good. Even the demons believe that \u2014 and tremble with fear.", "comment": "tn Grk \u201cyou do well.\u201d
tn Grk \u201cbelieve and tremble.\u201d The words \u201cwith fear\u201d are implied."}, {"pk": 2855014, "translation": "NET", "book": 59, "chapter": 2, "verse": 20, "text": "But would you like evidence, you empty fellow, that faith without works is useless?", "comment": "tn Grk \u201cO empty man.\u201d Here the singular vocative \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03b5 (anqrwpe, \u201cman\u201d) means \u201cperson\u201d or even \u201cfellow.\u201d Cf. BDAG 82 s.v. \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).
tc Most witnesses, including several important ones (\u05d0 A C2 P \u03a8 33 \u00cf sy bo), have \u03bd\u03b5\u03ba\u03c1\u03ac (nekra, \u201cdead\u201d) here, while \u00cc74 reads \u03ba\u03b5\u03bd\u1f75 (kenh, \u201cempty\u201d). Both variants are most likely secondary, derived from \u1f00\u03c1\u03b3\u1f75 (argh, \u201cuseless\u201d). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while \u00cc74\u2019s reading picks up on \u03ba\u03b5\u03bd\u03ad (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for \u1f00\u03c1\u03b3\u1f75 is sufficient for authenticity; coupled with the strong internal evidence for the reading (if \u03bd\u03b5\u03ba\u03c1\u03ac were original, how would \u1f00\u03c1\u03b3\u1f75 have arisen here and not in vv. 17 or 26?), it is strongly preferred.
tn Grk \u201cdo you want to know.\u201d"}, {"pk": 2855015, "translation": "NET", "book": 59, "chapter": 2, "verse": 21, "text": "Was not Abraham our father justified by works when he offered Isaac his son on the altar?"}, {"pk": 2855016, "translation": "NET", "book": 59, "chapter": 2, "verse": 22, "text": "You see that his faith was working together with his works and his faith was perfected by works."}, {"pk": 2855017, "translation": "NET", "book": 59, "chapter": 2, "verse": 23, "text": "And the scripture was fulfilled that says, \u201cNow Abraham believed God and it was counted to him for righteousness,\u201d and he was called God\u2019s friend.", "comment": "sn A quotation from Gen 15:6.
sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God\u2019s \u201cbeloved.\u201d"}, {"pk": 2855018, "translation": "NET", "book": 59, "chapter": 2, "verse": 24, "text": "You see that a person is justified by works and not by faith alone."}, {"pk": 2855019, "translation": "NET", "book": 59, "chapter": 2, "verse": 25, "text": "And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way?"}, {"pk": 2855020, "translation": "NET", "book": 59, "chapter": 2, "verse": 26, "text": "For just as the body without the spirit is dead, so also faith without works is dead."}, {"pk": 2855021, "translation": "NET", "book": 59, "chapter": 3, "verse": 1, "text": "Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2.
tn Grk \u201cwill receive a greater judgment.\u201d"}, {"pk": 2855022, "translation": "NET", "book": 59, "chapter": 3, "verse": 2, "text": "For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well.", "comment": "tn Or \u201cfail.\u201d
tn Or \u201cfail.\u201d
tn Grk \u201cin speech.\u201d
tn The word for \u201cman\u201d or \u201cindividual\u201d is \u1f00\u03bd\u1f75\u03c1 (anhr), which often means \u201cmale\u201d or \u201cman (as opposed to woman).\u201d But it sometimes is used generically to mean \u201canyone,\u201d \u201ca person,\u201d as here (cf. BDAG 79 s.v. 2)."}, {"pk": 2855023, "translation": "NET", "book": 59, "chapter": 3, "verse": 3, "text": "And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies.", "comment": "tn Grk \u201ctheir entire body.\u201d"}, {"pk": 2855024, "translation": "NET", "book": 59, "chapter": 3, "verse": 4, "text": "Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot\u2019s inclination directs."}, {"pk": 2855025, "translation": "NET", "book": 59, "chapter": 3, "verse": 5, "text": "So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze.", "comment": "tn Grk \u201ca small member.\u201d
tn Grk \u201cboasts of great things.\u201d
tn Grk \u201cBehold.\u201d"}, {"pk": 2855026, "translation": "NET", "book": 59, "chapter": 3, "verse": 6, "text": "And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence \u2014 and is set on fire by hell.", "comment": "tn Grk \u201cmakes itself,\u201d \u201cis made.\u201d
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn The word translated hell is \u201cGehenna\u201d (\u03b3\u03ad\u03b5\u03bd\u03bd\u03b1, geenna), a Greek transliteration of the Hebrew words ge hinnom (\u201cValley of Hinnom\u201d). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5\u20136; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36)."}, {"pk": 2855027, "translation": "NET", "book": 59, "chapter": 3, "verse": 7, "text": "For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind.", "comment": "tn Grk (plurals), \u201cevery kind of animals and birds, of reptiles and sea creatures.\u201d
tn Grk \u201cthe human species.\u201d"}, {"pk": 2855028, "translation": "NET", "book": 59, "chapter": 3, "verse": 8, "text": "But no human being can subdue the tongue; it is a restless evil, full of deadly poison.", "comment": "tc Most mss (C \u03a8 1739c \u00cf as well as a few versions and fathers) read \u201cuncontrollable\u201d (\u1f00\u03ba\u03b1\u03c4\u03b1\u03c3\u03c7\u03b5\u03c4\u03cc\u03bd, akatasceton), while the most important witnesses (\u05d0 A B K P 1739* latt) have \u201crestless\u201d (\u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace \u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd with \u1f00\u03ba\u03b1\u03c4\u03b1\u03c3\u03c7\u03b5\u03c4\u03cc\u03bd. However, in a semantically parallel early Christian text, \u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03c2 (akatastato\") was considered strong enough of a term to denounce slander as \u201ca restless demon\u201d (Herm. 27:3). On the other hand, \u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd may have been substituted for \u1f00\u03ba\u03b1\u03c4\u03b1\u03c3\u03c7\u03b5\u03c4\u03cc\u03bd by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though \u1f00\u03ba\u03b1\u03c4\u03b1\u03c3\u03c7\u03b5\u03c4\u03cc\u03bd is slightly preferred. However, in light of the strong support for \u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd, and the less-than-decisive internal evidence, \u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd is preferred instead."}, {"pk": 2855029, "translation": "NET", "book": 59, "chapter": 3, "verse": 9, "text": "With it we bless the Lord and Father, and with it we curse people made in God\u2019s image.", "comment": "tn Grk \u201cmen\u201d; but here \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5\u03c2 (anqrwpous) has generic force, referring to both men and women.
tc Most later mss (\u00cf), along with several versional witnesses, have \u03b8\u03b5\u03cc\u03bd (qeon, \u201cGod\u201d) here instead of \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd (kurion, \u201cLord\u201d). Such is a predictable variant since nowhere else in the NT is God described as \u201cLord and Father,\u201d but he is called \u201cGod and Father\u201d on several occasions. Further, the reading \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd is well supported by early and diversified witnesses (\u00cc20 \u05d0 A B C P \u03a8 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading."}, {"pk": 2855030, "translation": "NET", "book": 59, "chapter": 3, "verse": 10, "text": "From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2."}, {"pk": 2855031, "translation": "NET", "book": 59, "chapter": 3, "verse": 11, "text": "A spring does not pour out fresh water and bitter water from the same opening, does it?"}, {"pk": 2855032, "translation": "NET", "book": 59, "chapter": 3, "verse": 12, "text": "Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2."}, {"pk": 2855033, "translation": "NET", "book": 59, "chapter": 3, "verse": 13, "text": "Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings.", "comment": "tn Grk \u201cworks in the gentleness of wisdom.\u201d"}, {"pk": 2855034, "translation": "NET", "book": 59, "chapter": 3, "verse": 14, "text": "But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth."}, {"pk": 2855035, "translation": "NET", "book": 59, "chapter": 3, "verse": 15, "text": "Such wisdom does not come from above but is earthly, natural, demonic.", "comment": "tn Grk \u201cThis.\u201d
tn Grk \u201ccome down\u201d; \u201cdescend.\u201d
tn Grk \u201csoulish,\u201d which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44\u201346; Jude 19."}, {"pk": 2855036, "translation": "NET", "book": 59, "chapter": 3, "verse": 16, "text": "For where there is jealousy and selfishness, there is disorder and every evil practice."}, {"pk": 2855037, "translation": "NET", "book": 59, "chapter": 3, "verse": 17, "text": "But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical.", "comment": "tn Or \u201cwilling to yield,\u201d \u201copen to persuasion.\u201d
tn Grk \u201cfruits.\u201d The plural Greek term \u03ba\u03b1\u03c1\u03c0\u03bf\u03cd\u03c2 has been translated with the collective singular \u201cfruit.\u201d
tn Or \u201csincere.\u201d"}, {"pk": 2855038, "translation": "NET", "book": 59, "chapter": 3, "verse": 18, "text": "And the fruit that consists of righteousness is planted in peace among those who make peace.", "comment": "tn Grk \u201cthe fruit of righteousness,\u201d meaning righteous living as a fruit, as the thing produced.
tn Grk \u201cis sown.\u201d
tn Or \u201cfor,\u201d or possibly \u201cby.\u201d"}, {"pk": 2855039, "translation": "NET", "book": 59, "chapter": 4, "verse": 1, "text": "Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you?", "comment": "tn Grk \u201cin your members [i.e., parts of the body].\u201d
tn The word \u201cwhere\u201d is repeated in Greek for emphasis.
tn Grk \u201cfrom here.\u201d"}, {"pk": 2855040, "translation": "NET", "book": 59, "chapter": 4, "verse": 2, "text": "You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;"}, {"pk": 2855041, "translation": "NET", "book": 59, "chapter": 4, "verse": 3, "text": "you ask and do not receive because you ask wrongly, so you can spend it on your passions."}, {"pk": 2855042, "translation": "NET", "book": 59, "chapter": 4, "verse": 4, "text": "Adulterers, do you not know that friendship with the world means hostility toward God? So whoever decides to be the world\u2019s friend makes himself God\u2019s enemy.", "comment": "tn Grk \u201cis hostility toward God.\u201d"}, {"pk": 2855043, "translation": "NET", "book": 59, "chapter": 4, "verse": 5, "text": "Or do you think the scripture means nothing when it says, \u201cThe spirit that God caused to live within us has an envious yearning\u201d?", "comment": "tn Grk \u201cvainly says.\u201d
tn Grk \u201che\u201d; the referent (God) has been specified in the translation for clarity.
tc The Byzantine text and a few other mss (P 33 \u00cf) have the intransitive \u03ba\u03b1\u03c4\u1ff4\u03ba\u03b7\u03c3\u03b5\u03bd (katwkhsen) here, which turns \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (to pneuma) into the subject of the verb: \u201cThe spirit which lives within us.\u201d But the more reliable and older witnesses (\u00cc74 \u05d0 B \u03a8 049 1241 1739 al) have the causative verb, \u03ba\u03b1\u03c4\u1ff4\u03ba\u03b9\u03c3\u03b5\u03bd (katwkisen), which implies a different subject and \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 as the object: \u201cThe spirit that he causes to live within us.\u201d Both because of the absence of an explicit subject and the relative scarcity of the causative \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03af\u03b6\u03c9 (katoikizw, \u201ccause to dwell\u201d) compared to the intransitive \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03ad\u03c9 (katoikew, \u201clive, dwell\u201d) in biblical Greek (\u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03af\u03b6\u03c9 does not occur in the NT at all, and occurs one twelfth as frequently as \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03ad\u03c9 in the LXX), it is easy to see why scribes would replace \u03ba\u03b1\u03c4\u1ff4\u03ba\u03b9\u03c3\u03b5\u03bd with \u03ba\u03b1\u03c4\u1ff4\u03ba\u03b7\u03c3\u03b5\u03bd. Thus, on internal and external grounds, \u03ba\u03b1\u03c4\u1ff4\u03ba\u03b9\u03c3\u03b5\u03bd is the preferred reading.
tn Interpreters debate the referent of the word \u201cspirit\u201d in this verse: (1) The translation takes \u201cspirit\u201d to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1\u20134). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18\u201325) to counteract its evil effects. (2) On the other hand the word \u201cspirit\u201d may be taken positively as the Holy Spirit and the sense would be, \u201cGod yearns jealously for the Spirit he caused to live within us.\u201d But the word for \u201cenvious\u201d or \u201cjealous\u201d is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today."}, {"pk": 2855044, "translation": "NET", "book": 59, "chapter": 4, "verse": 6, "text": "But he gives greater grace. Therefore it says, \u201cGod opposes the proud, but he gives grace to the humble.\u201d", "comment": "sn A quotation from Prov 3:34."}, {"pk": 2855045, "translation": "NET", "book": 59, "chapter": 4, "verse": 7, "text": "So submit to God. But resist the devil and he will flee from you."}, {"pk": 2855046, "translation": "NET", "book": 59, "chapter": 4, "verse": 8, "text": "Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded.", "comment": "tn Or \u201ctwo-minded\u201d (the same description used in 1:8)."}, {"pk": 2855047, "translation": "NET", "book": 59, "chapter": 4, "verse": 9, "text": "Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair.", "comment": "tn This term and the following one are preceded by \u03ba\u03b1\u03af (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
tn Grk \u201clet your laughter be turned.\u201d"}, {"pk": 2855048, "translation": "NET", "book": 59, "chapter": 4, "verse": 10, "text": "Humble yourselves before the Lord and he will exalt you."}, {"pk": 2855049, "translation": "NET", "book": 59, "chapter": 4, "verse": 11, "text": "Do not speak against one another, brothers and sisters. He who speaks against a fellow believer or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2.
tn See note on the word \u201cbeliever\u201d in 1:9.
tn Grk \u201ca judge.\u201d"}, {"pk": 2855050, "translation": "NET", "book": 59, "chapter": 4, "verse": 12, "text": "But there is only one who is lawgiver and judge \u2014 the one who is able to save and destroy. On the other hand, who are you to judge your neighbor?", "comment": "tn Grk \u201cwho judges your neighbor.\u201d"}, {"pk": 2855051, "translation": "NET", "book": 59, "chapter": 4, "verse": 13, "text": "Come now, you who say, \u201cToday or tomorrow we will go into this or that town and spend a year there and do business and make a profit.\u201d", "comment": "tn Or \u201ccity.\u201d"}, {"pk": 2855052, "translation": "NET", "book": 59, "chapter": 4, "verse": 14, "text": "You do not know about tomorrow. What is your life like? For you are a puff of smoke that appears for a short time and then vanishes.", "comment": "tn Grk \u201cwho\u201d (continuing the description of the people of v. 13). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Or \u201cyou do not know what your life will be like tomorrow.\u201d
tn Or \u201ca vapor.\u201d The Greek word \u1f00\u03c4\u03bc\u03af\u03c2 (atmis) denotes a swirl of smoke arising from a fire (cf. Gen 19:28; Lev 16:13; Joel 2:30 [Acts 2:19]; Ezek 8:11)."}, {"pk": 2855053, "translation": "NET", "book": 59, "chapter": 4, "verse": 15, "text": "You ought to say instead, \u201cIf the Lord is willing, then we will live and do this or that.\u201d", "comment": "tn Grk \u201cinstead of your saying.\u201d"}, {"pk": 2855054, "translation": "NET", "book": 59, "chapter": 4, "verse": 16, "text": "But as it is, you boast in your arrogance. All such boasting is evil.", "comment": "tn Grk \u201cbut now.\u201d"}, {"pk": 2855055, "translation": "NET", "book": 59, "chapter": 4, "verse": 17, "text": "So whoever knows what is good to do and does not do it is guilty of sin.", "comment": "tn Or \u201cknows how to do what is good.\u201d
tn Grk \u201cto him it is sin.\u201d"}, {"pk": 2855056, "translation": "NET", "book": 59, "chapter": 5, "verse": 1, "text": "Come now, you rich! Weep and cry aloud over the miseries that are coming on you.", "comment": "tn Or \u201cwail\u201d; Grk \u201ccrying aloud.\u201d"}, {"pk": 2855057, "translation": "NET", "book": 59, "chapter": 5, "verse": 2, "text": "Your riches have rotted and your clothing has become moth-eaten."}, {"pk": 2855058, "translation": "NET", "book": 59, "chapter": 5, "verse": 3, "text": "Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure!", "comment": "tn Or \u201choarded up treasure for the last days\u201d; Grk \u201cin the last days.\u201d"}, {"pk": 2855059, "translation": "NET", "book": 59, "chapter": 5, "verse": 4, "text": "Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts."}, {"pk": 2855060, "translation": "NET", "book": 59, "chapter": 5, "verse": 5, "text": "You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter.", "comment": "sn James\u2019 point seems to be that instead of seeking deliverance from condemnation, they have defied God\u2019s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter)."}, {"pk": 2855061, "translation": "NET", "book": 59, "chapter": 5, "verse": 6, "text": "You have condemned and murdered the righteous person, although he does not resist you.", "comment": "tn Literally a series of verbs without connectives, \u201cyou have condemned, you have murdered\u2026he does not resist.\u201d"}, {"pk": 2855062, "translation": "NET", "book": 59, "chapter": 5, "verse": 7, "text": "So be patient, brothers and sisters, until the Lord\u2019s return. Think of how the farmer waits for the precious fruit of the ground and is patient for it until it receives the early and late rains.", "comment": "tn Grk \u201cbrothers\u201d; this phrase occurs again three times in the paragraph. See note on the phrase \u201cbrothers and sisters\u201d in 1:2.
tn Or \u201cadvent\u201d; or \u201ccoming\u201d (also in v. 8).
tn Grk \u201cBehold! The farmer waits.\u201d
tn Grk \u201cbeing patient.\u201d"}, {"pk": 2855063, "translation": "NET", "book": 59, "chapter": 5, "verse": 8, "text": "You also be patient and strengthen your hearts, for the Lord\u2019s return is near."}, {"pk": 2855064, "translation": "NET", "book": 59, "chapter": 5, "verse": 9, "text": "Do not grumble against one another, brothers and sisters, so that you may not be judged. See, the judge stands before the gates!", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2.
sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge\u2019s approach."}, {"pk": 2855065, "translation": "NET", "book": 59, "chapter": 5, "verse": 10, "text": "As an example of suffering and patience, brothers and sisters, take the prophets who spoke in the Lord\u2019s name.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2."}, {"pk": 2855066, "translation": "NET", "book": 59, "chapter": 5, "verse": 11, "text": "Think of how we regard as blessed those who have endured. You have heard of Job\u2019s endurance and you have seen the Lord\u2019s purpose, that the Lord is full of compassion and mercy.", "comment": "tn Grk \u201cBehold! We regard\u2026\u201d
sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2."}, {"pk": 2855067, "translation": "NET", "book": 59, "chapter": 5, "verse": 12, "text": "And above all, my brothers and sisters, do not swear, either by heaven or by earth or by any other oath. But let your \u201cYes\u201d be yes and your \u201cNo\u201d be no, so that you may not fall into judgment.", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2."}, {"pk": 2855068, "translation": "NET", "book": 59, "chapter": 5, "verse": 13, "text": "Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises."}, {"pk": 2855069, "translation": "NET", "book": 59, "chapter": 5, "verse": 14, "text": "Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint him with oil in the name of the Lord.", "comment": "tn Grk \u201canointing.\u201d"}, {"pk": 2855070, "translation": "NET", "book": 59, "chapter": 5, "verse": 15, "text": "And the prayer of faith will save the one who is sick and the Lord will raise him up \u2014 and if he has committed sins, he will be forgiven.", "comment": "tn Grk \u201cit will be forgiven him.\u201d"}, {"pk": 2855071, "translation": "NET", "book": 59, "chapter": 5, "verse": 16, "text": "So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness.", "comment": "tn Or \u201cthe fervent prayer of a righteous person is very powerful\u201d; Grk \u201cis very powerful in its working.\u201d"}, {"pk": 2855072, "translation": "NET", "book": 59, "chapter": 5, "verse": 17, "text": "Elijah was a human being like us, and he prayed earnestly that it would not rain and there was no rain on the land for three years and six months!", "comment": "tn Although it is certainly true that Elijah was a \u201cman,\u201d here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") has been translated as \u201chuman being\u201d because the emphasis in context is not on Elijah\u2019s masculine gender, but on the common humanity he shared with the author and the readers.
tn Grk \u201che prayed with prayer\u201d (using a Hebrew idiom to show intensity)."}, {"pk": 2855073, "translation": "NET", "book": 59, "chapter": 5, "verse": 18, "text": "Then he prayed again, and the sky gave rain and the land sprouted with a harvest.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events."}, {"pk": 2855074, "translation": "NET", "book": 59, "chapter": 5, "verse": 19, "text": "My brothers and sisters, if anyone among you wanders from the truth and someone turns him back,", "comment": "tn Grk \u201cbrothers.\u201d See note on the phrase \u201cbrothers and sisters\u201d in 1:2."}, {"pk": 2855075, "translation": "NET", "book": 59, "chapter": 5, "verse": 20, "text": "he should know that the one who turns a sinner back from his wandering path will save that person\u2019s soul from death and will cover a multitude of sins.", "comment": "tn Grk \u201cfrom the error of his way\u201d (using the same root as the verb \u201cto wander, to err\u201d in the first part of the verse).
tn Grk \u201chis soul\u201d; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity."}, {"pk": 2855076, "translation": "NET", "book": 60, "chapter": 1, "verse": 1, "text": "From Peter, an apostle of Jesus Christ, to those temporarily residing abroad (in Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia) who are chosen", "comment": "tn Grk \u201cPeter.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn Or \u201cto those living as resident aliens,\u201d \u201cto the exiles.\u201d This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.
tn Grk \u201cin the Diaspora.\u201d The Greek term \u03b4\u03b9\u03b1\u03c3\u03c0\u03bf\u03c1\u03ac (diaspora, \u201cdispersion\u201d) refers to Jews not living in Palestine but \u201cdispersed\u201d or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God\u2019s people in the midst of a godless world.
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
tn Or \u201cto the chosen sojourners\u2026\u201d On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election."}, {"pk": 2855077, "translation": "NET", "book": 60, "chapter": 1, "verse": 2, "text": "according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling with Jesus Christ\u2019s blood. May grace and peace be yours in full measure!", "comment": "sn For obedience and for sprinkling indicates the purpose of their choice or election by God.
tn Grk \u201cbe multiplied to you.\u201d"}, {"pk": 2855078, "translation": "NET", "book": 60, "chapter": 1, "verse": 3, "text": "Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead,", "comment": "tn There is no verb in the Greek text; either the optative (\u201cbe\u201d) or the indicative (\u201cis\u201d) can be supplied. The meaning of the term \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03c4\u03cc\u03c2 (euloghtos) and the author\u2019s intention at this point in the epistle must both come into play to determine which is the preferred nuance. \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03c4\u03cc\u03c2 as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author\u2019s style come into play. At this point the author is describing the reality of believers\u2019 salvation and will soon explain believers\u2019 necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term \u201cblessed\u201d in the sense \u201cworthy of praise\u201d as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3."}, {"pk": 2855079, "translation": "NET", "book": 60, "chapter": 1, "verse": 4, "text": "that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,", "comment": "tn The phrase \u201cthat is\u201d is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.
tn Grk \u201cinto,\u201d continuing the description of v. 3 without an \u201cand.\u201d"}, {"pk": 2855080, "translation": "NET", "book": 60, "chapter": 1, "verse": 5, "text": "who by God\u2019s power are protected through faith for a salvation ready to be revealed in the last time."}, {"pk": 2855081, "translation": "NET", "book": 60, "chapter": 1, "verse": 6, "text": "This brings you great joy, although you may have to suffer for a short time in various trials.", "comment": "tn Grk \u201cin which you exult.\u201d
tc \u2021 The oldest and best witnesses lack the verb (\u05d0* B, along with 1505 pc), but most mss (\u00cc72 \u05d02 A C P \u03a8 048 33 1739 \u00cf) have \u1f10\u03c3\u03c4\u03af\u03bd here (estin, \u201c[if] it is [necessary]\u201d). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author\u2019s mind even more, since the conditional particle for both the first class condition and the fourth class condition is \u03b5\u1f30 (ei). That may well be what was on the author\u2019s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA27 has the verb in brackets, indicating doubts as to its authenticity.tn Grk \u201cThough now, for a little while if necessary, you may have to suffer.\u201d"}, {"pk": 2855082, "translation": "NET", "book": 60, "chapter": 1, "verse": 7, "text": "Such trials show the proven character of your faith, which is much more valuable than gold \u2014 gold that is tested by fire, even though it is passing away \u2014 and will bring praise and glory and honor when Jesus Christ is revealed.", "comment": "tn Or \u201cgenuineness,\u201d the result of testing. On the other hand it may denote the process of testing: \u201cthat the proving of your faith\u2026may bring praise.\u201dsn The author is not asserting that the quality of the readers\u2019 faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.
tn Grk \u201cwhich is passing away but is tested by fire,\u201d describing gold in a lesser-to-greater comparison with faith\u2019s proven character.
tn Grk \u201cthat the testing of your faith\u2026may be found unto praise,\u201d showing the result of the trials mentioned in v. 6.
tn Grk \u201cat the revelation of Jesus Christ\u201d (cf. v. 13)."}, {"pk": 2855083, "translation": "NET", "book": 60, "chapter": 1, "verse": 8, "text": "You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy,", "comment": "tn Grk \u201cwhom not having seen, you love.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cin whom not now seeing\u2026\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cin whom not now seeing but believing, you exult.\u201d The participles have been translated as finite verbs due to requirements of contemporary English style.
tn Grk \u201cglorified.\u201d"}, {"pk": 2855084, "translation": "NET", "book": 60, "chapter": 1, "verse": 9, "text": "because you are attaining the goal of your faith \u2014 the salvation of your souls."}, {"pk": 2855085, "translation": "NET", "book": 60, "chapter": 1, "verse": 10, "text": "Concerning this salvation, the prophets who predicted the grace that would come to you searched and investigated carefully.", "comment": "tn Grk \u201cabout which salvation.\u201d
sn Prophets refers to the OT prophets.
tn Grk \u201cwho prophesied about the grace that is to/for you.\u201d"}, {"pk": 2855086, "translation": "NET", "book": 60, "chapter": 1, "verse": 11, "text": "They probed into what person or time the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ and his subsequent glory.", "comment": "tn Grk \u201cprobing.\u201d The participle continues the sentence from v. 10 but has been translated as an indicative for English style.
tn Or \u201ctime or circumstances,\u201d focusing not on the person but on the timing and circumstances of the fulfillment.sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.
tn Grk \u201cthe sufferings unto Christ,\u201d i.e., sufferings directed toward him, what he was destined to suffer.
tn Grk \u201cthe glories after these things.\u201d"}, {"pk": 2855087, "translation": "NET", "book": 60, "chapter": 1, "verse": 12, "text": "They were shown that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven \u2014 things angels long to catch a glimpse of.", "comment": "tn Grk \u201cto whom [pl.] it was revealed.\u201d"}, {"pk": 2855088, "translation": "NET", "book": 60, "chapter": 1, "verse": 13, "text": "Therefore, get your minds ready for action by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed.", "comment": "tn Grk \u201cbinding up the loins of your mind,\u201d a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.
tn Grk \u201chaving bound up\u2026, being sober, set your hope\u2026\u201d
tn Grk \u201cat the revelation of Jesus Christ\u201d (cf. v. 7)."}, {"pk": 2855089, "translation": "NET", "book": 60, "chapter": 1, "verse": 14, "text": "Like obedient children, do not comply with the evil urges you used to follow in your ignorance,", "comment": "tn Or \u201cdo not be conformed to\u201d; Grk \u201cnot being conformed to.\u201d
tn Grk \u201cthe former lusts in your ignorance.\u201d"}, {"pk": 2855090, "translation": "NET", "book": 60, "chapter": 1, "verse": 15, "text": "but, like the Holy One who called you, become holy yourselves in all of your conduct,"}, {"pk": 2855091, "translation": "NET", "book": 60, "chapter": 1, "verse": 16, "text": "for it is written, \u201cYou shall be holy, because I am holy.\u201d", "comment": "sn A quotation from Lev 19:2."}, {"pk": 2855092, "translation": "NET", "book": 60, "chapter": 1, "verse": 17, "text": "And if you address as Father the one who impartially judges according to each one\u2019s work, live out the time of your temporary residence here in reverence.", "comment": "tn Grk \u201cthe time of your sojourn,\u201d picturing the Christian\u2019s life in this world as a temporary stay in a foreign country (cf. 1:1)."}, {"pk": 2855093, "translation": "NET", "book": 60, "chapter": 1, "verse": 18, "text": "You know that from your empty way of life inherited from your ancestors you were ransomed \u2014 not by perishable things like silver or gold,"}, {"pk": 2855094, "translation": "NET", "book": 60, "chapter": 1, "verse": 19, "text": "but by precious blood like that of an unblemished and spotless lamb, namely Christ."}, {"pk": 2855095, "translation": "NET", "book": 60, "chapter": 1, "verse": 20, "text": "He was foreknown before the foundation of the world but was manifested in these last times for your sake.", "comment": "tn Grk \u201cwho was foreknown,\u201d describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
tn Grk \u201cat the last of the times.\u201d"}, {"pk": 2855096, "translation": "NET", "book": 60, "chapter": 1, "verse": 21, "text": "Through him you now trust in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.", "comment": "tc Although there may be only a slight difference in translation, the term translated as \u201ctrust\u201d is the adjective \u03c0\u03b9\u03c3\u03c4\u03bf\u03cd\u03c2 (pistous). This is neither as common nor as clear as the verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 (pisteuw, \u201cbelieve, trust\u201d). Consequently, most mss have the present participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03bf\u03bd\u03c4\u03b1\u03c2 (pisteuonta\"; \u00cc72 \u05d0 C P \u03a8 1739 \u00cf), or the aorist participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 (pisteusante\"; 33 pc), while A B pc vg have the adjective. Thus, \u03c0\u03b9\u03c3\u03c4\u03bf\u03cd\u03c2 is to be preferred. In the NT the adjective is routinely taken passively in the sense of \u201cfaithful\u201d (BDAG 820 s.v. \u03c0\u03b9\u03c3\u03c4\u03cc\u03c2 1). That may be part of the force here as well: \u201cyou are now faithful to God,\u201d although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians\u2019 dependence on God.tn Grk \u201cwho through him [are] trusting,\u201d describing the \u201cyou\u201d of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2855097, "translation": "NET", "book": 60, "chapter": 1, "verse": 22, "text": "You have purified your souls by obeying the truth in order to show sincere mutual love. So love one another earnestly from a pure heart.", "comment": "tn Grk \u201chaving purified,\u201d as the preparation for the love described in the second half of the verse.
tc Most later mss (P \u00cf) have \u03b4\u03b9\u1f70 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (dia pneumato\", \u201cthrough the spirit\u201d) after \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b1\u03c2 (ajlhqeia\", \u201ctruth\u201d), while the words are lacking in a broad spectrum of early and important witnesses (\u00cc72 \u05d0 A B C \u03a8 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God\u2019s part in man\u2019s obedience to the truth. But the addition ignores the force that the author gives to \u201cpurified\u201d and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God\u2019s part; here, on man\u2019s part).
tn Grk \u201cfor sincere brotherly love.\u201d
tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, \u201cSo\u201d has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.
tc A few mss (A B 1852 pc) lack \u03ba\u03b1\u03b8\u03b1\u03c1\u1fb6\u03c2 (kaqaras, \u201cpure\u201d) and read simply \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2 (kardias, \u201cfrom the heart\u201d), but there is excellent ms support (\u00cc72 \u05d0* C P \u03a8 33 1739 \u00cf co) for the word. The omission may have been accidental. In the uncial script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. \u03ba\u03b1\u03b8\u03b1\u03c1\u1fb6\u03c2 should be considered original."}, {"pk": 2855098, "translation": "NET", "book": 60, "chapter": 1, "verse": 23, "text": "You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God."}, {"pk": 2855099, "translation": "NET", "book": 60, "chapter": 1, "verse": 24, "text": "For all flesh is like grass and all its glory like the flower of the grass; the grass withers and the flower falls off,", "comment": "sn Here all flesh is a metaphor for humanity \u2013 human beings as both frail and temporary.
tn Or \u201ca wildflower.\u201d"}, {"pk": 2855100, "translation": "NET", "book": 60, "chapter": 1, "verse": 25, "text": "but the word of the Lord endures forever. And this is the word that was proclaimed to you.", "comment": "sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as \u1fe5\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (rJhma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (logo\" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
sn A quotation from Isa 40:6, 8."}, {"pk": 2855101, "translation": "NET", "book": 60, "chapter": 2, "verse": 1, "text": "So get rid of all evil and all deceit and hypocrisy and envy and all slander.", "comment": "tn Or \u201cput away.\u201d"}, {"pk": 2855102, "translation": "NET", "book": 60, "chapter": 2, "verse": 2, "text": "And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation,", "comment": "tn Here \u201cAnd\u201d has been supplied in the translation to show clearly the connection between vv. 1 and 2.
tn Grk \u201cgetting rid of\u2026yearn for.\u201d
tn The word for spiritual in Greek is \u03bb\u03bf\u03b3\u03b9\u03ba\u03cc\u03c2 (logikos), which is a play on words with the reference in 1:23\u201325 to the living and enduring word (\u03bb\u03cc\u03b3\u03bf\u03c2, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.
tn Or \u201cin, in regard to.\u201d But the focus of \u201csalvation\u201d here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God\u2019s power.
tc The Byzantine text lacks \u03b5\u1f30\u03c2 \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1\u03bd (ei\" swthrian, \u201cto salvation\u201d), while the words are found in the earliest and best witnesses (\u00cc72 \u05d0 A B C K P \u03a8 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it."}, {"pk": 2855103, "translation": "NET", "book": 60, "chapter": 2, "verse": 3, "text": "if you have experienced the Lord\u2019s kindness.", "comment": "tn Grk \u201chave tasted that the Lord is kind.\u201d
sn A quotation from Ps 34:8."}, {"pk": 2855104, "translation": "NET", "book": 60, "chapter": 2, "verse": 4, "text": "So as you come to him, a living stone rejected by men but chosen and priceless in God\u2019s sight,", "comment": "tn Grk \u201cto whom coming\u2026you are built up\u2026\u201d as a continuation of the reference to the Lord in v. 3.
tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
tn Grk \u201cchosen, priceless.\u201d"}, {"pk": 2855105, "translation": "NET", "book": 60, "chapter": 2, "verse": 5, "text": "you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ.", "comment": "tn Grk \u201cunto a holy priesthood to offer.\u201d"}, {"pk": 2855106, "translation": "NET", "book": 60, "chapter": 2, "verse": 6, "text": "For it says in scripture, \u201cLook, I lay in Zion a stone, a chosen and priceless cornerstone, and whoever believes in him will never be put to shame.\u201d", "comment": "tn Grk \u201cit contains,\u201d \u201cit stands.\u201d
tn Grk \u201cchosen, priceless.\u201d
tn Grk \u201cthe one who believes.\u201d
tn Grk either \u201cin him\u201d or \u201cin it,\u201d but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.
tn The negative (\u03bf\u1f50 \u03bc\u1f75, ou mh) is emphatic: \u201cwill certainly not.\u201d
sn A quotation from Isa 28:16."}, {"pk": 2855107, "translation": "NET", "book": 60, "chapter": 2, "verse": 7, "text": "So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone,", "comment": "tn Grk \u201cthe head of the corner.\u201d
sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
tn Grk \u201cto you who believe is the value,\u201d referring to their perception of the stone in contrast to those who reject (vv. 7b\u20138). But the expression may also be translated as \u201cto you who believe is this honor,\u201d referring to the lack of shame cited in v. 6b.
tn Grk \u201cthe value\u201d or \u201cthe honor,\u201d but the former is preferred since it comes from the same root as \u201cpriceless\u201d in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b\u20138)."}, {"pk": 2855108, "translation": "NET", "book": 60, "chapter": 2, "verse": 8, "text": "and a stumbling-stone and a rock to trip over. They stumble because they disobey the word, as they were destined to do.", "comment": "tn Grk \u201cwho stumble,\u201d referring to \u201cthose who do not believe\u201d in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201ca stone of stumbling and a rock of offense.\u201d The latter phrase uses the term \u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.
sn A quotation from Isa 8:14.
tn Grk \u201cto which they were also destined.\u201d"}, {"pk": 2855109, "translation": "NET", "book": 60, "chapter": 2, "verse": 9, "text": "But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light.", "comment": "sn This verse contains various allusions and quotations from Exod 19:5\u20136; 23:22 (LXX); Isa 43:20\u201321; and Mal 3:17."}, {"pk": 2855110, "translation": "NET", "book": 60, "chapter": 2, "verse": 10, "text": "You once were not a people, but now you are God\u2019s people. You were shown no mercy, but now you have received mercy.", "comment": "tn Grk \u201cwho,\u201d continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn The quotations in v. 10 are from Hos 1:6, 9; 2:23."}, {"pk": 2855111, "translation": "NET", "book": 60, "chapter": 2, "verse": 11, "text": "Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul,"}, {"pk": 2855112, "translation": "NET", "book": 60, "chapter": 2, "verse": 12, "text": "and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.", "comment": "tn Grk \u201cthe Gentiles,\u201d used here of those who are not God\u2019s people.
tn Grk \u201ckeeping your conduct good.\u201d
tn Grk \u201cin order that in what they malign you.\u201d
tn Or \u201cwhen he visits.\u201d Grk \u201cin the day of visitation,\u201d denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16)."}, {"pk": 2855113, "translation": "NET", "book": 60, "chapter": 2, "verse": 13, "text": "Be subject to every human institution for the Lord\u2019s sake, whether to a king as supreme", "comment": "tn Or \u201cevery human being\u201d; Grk \u201cevery human creation,\u201d denoting either everything created for mankind (NRSV mg: \u201cevery institution ordained for human beings\u201d) or every creature who is human. The meaning of the verb \u201cbe subject\u201d and the following context supports the rendering adopted in the text."}, {"pk": 2855114, "translation": "NET", "book": 60, "chapter": 2, "verse": 14, "text": "or to governors as those he commissions to punish wrongdoers and praise those who do good.", "comment": "tn Grk \u201cthose sent by him.\u201d
tn Grk \u201cfor the punishment\u2026and the praise.\u201d"}, {"pk": 2855115, "translation": "NET", "book": 60, "chapter": 2, "verse": 15, "text": "For God wants you to silence the ignorance of foolish people by doing good.", "comment": "tn Grk \u201cbecause thus it is God\u2019s will.\u201d"}, {"pk": 2855116, "translation": "NET", "book": 60, "chapter": 2, "verse": 16, "text": "Live as free people, not using your freedom as a pretext for evil, but as God\u2019s slaves.", "comment": "tn There is no main verb in this verse, but it continues the sense of command from v. 13, \u201cbe subject\u2026, as free people\u2026not using\u2026but as slaves of God.\u201d
tn Traditionally, \u201cservants\u201d or \u201cbondservants.\u201d Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d"}, {"pk": 2855117, "translation": "NET", "book": 60, "chapter": 2, "verse": 17, "text": "Honor all people, love the family of believers, fear God, honor the king.", "comment": "tn Grk \u201clove the brotherhood.\u201d The Greek term \u201cbrotherhood\u201d is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c4\u03b7\u03c2 1 suggests \u201ca fellowship,\u201d but in the present context \u201clove the fellowship of believers\u201d could be taken to mean \u201clove to participate in fellowship with believers,\u201d whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated \u201cbrothers and sisters.\u201d"}, {"pk": 2855118, "translation": "NET", "book": 60, "chapter": 2, "verse": 18, "text": "Slaves, be subject to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.", "comment": "tn The Greek term here is \u03bf\u1f30\u03ba\u03ad\u03c4\u03b7\u03c2 (oiketh\"), often used of a servant in a household (who would have been a slave).
tn Grk \u201cbeing subject,\u201d but continuing the sense of command from vs. 13."}, {"pk": 2855119, "translation": "NET", "book": 60, "chapter": 2, "verse": 19, "text": "For this finds God\u2019s favor, if because of conscience toward God someone endures hardships in suffering unjustly.", "comment": "tn Grk \u201cFor this [is] favor/grace,\u201d used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. \u03c7\u03ac\u03c1\u03b9\u03c2 2). Cf. 1 Pet 2:20.
tc The expression \u201cconsciousness/conscience of God\u201d (\u03c3\u03c5\u03bd\u03b5\u03af\u03b4\u03b7\u03c3\u03b9\u03bd \u03b8\u03b5\u03bf\u1fe6; suneidhsin qeou) is unusual, occurring only here in the NT. Because \u03b8\u03b5\u03bf\u1fe6 was liable to misinterpretation, several witnesses altered the text, either replacing it with \u1f00\u03b3\u03b1\u03b8\u1f75\u03bd (agaqhn; C \u03a8 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding \u1f00\u03b3\u03b1\u03b8\u1f75\u03bd before \u03b8\u03b5\u03bf\u1fe6 (\u00cc72 [A* 33] 81). Replacing \u03b8\u03b5\u03bf\u1fe6 with \u1f00\u03b3\u03b1\u03b8\u1f75\u03bd conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading \u03b8\u03b5\u03bf\u1fe6, however, has superior support (\u05d0 Ac B P 049 \u00cf lat co), and best explains the rise of the other readings.tn Grk \u201cconscious(ness) of God,\u201d an awareness of God and allegiance to him."}, {"pk": 2855120, "translation": "NET", "book": 60, "chapter": 2, "verse": 20, "text": "For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God.", "comment": "tn Grk \u201cFor this [is] favor/grace with God,\u201d used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. \u03c7\u03ac\u03c1\u03b9\u03c2 2)."}, {"pk": 2855121, "translation": "NET", "book": 60, "chapter": 2, "verse": 21, "text": "For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps."}, {"pk": 2855122, "translation": "NET", "book": 60, "chapter": 2, "verse": 22, "text": "He committed no sin nor was deceit found in his mouth.", "comment": "tn Grk \u201cwho,\u201d referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn A quotation from Isa 53:9."}, {"pk": 2855123, "translation": "NET", "book": 60, "chapter": 2, "verse": 23, "text": "When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly.", "comment": "tn Grk \u201cwho being maligned,\u201d continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201che did not threaten, but.\u201d
sn An allusion to Isa 53:7.
tn Grk \u201cto the one\u201d; the referent (God) has been specified in the translation for clarity."}, {"pk": 2855124, "translation": "NET", "book": 60, "chapter": 2, "verse": 24, "text": "He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed.", "comment": "tn Grk the singular: \u201cwound\u201d; \u201cinjury.\u201d
tn Grk \u201cwho.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn A quotation from Isa 53:4, 12.
tn The verb \u1f00\u03c0\u03bf\u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9 (apoginomai) occurs only here in the NT. It can have a literal meaning (\u201cto die\u201d; L&N 74.27) and a figurative meaning (\u201cto cease\u201d; L&N 68.40). Because it is opposite the verb \u03b6\u03ac\u03c9 (zaw, \u201cto live\u201d), many argue that the meaning of the verb here must be \u201cdie\u201d (so BDAG 108 s.v.), but even so literal death would not be in view. \u201cIn place of \u1f00\u03c0\u03bf\u03b8\u03bd\u1fc3\u03c3\u03ba\u03b9\u03b5\u03bd, the common verb for \u2018die,\u2019 \u1f00\u03c0\u03bf\u03b3\u03b9\u03bd\u03b5\u03b8\u03b1\u03b9 serves Peter as a euphemism, with the meaning \u2018to be away\u2019 or \u2018to depart\u2019\u201d (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers \u201cmay cease from sinning.\u201d
tn Grk \u201cwhose.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn A quotation from Isa 53:5."}, {"pk": 2855125, "translation": "NET", "book": 60, "chapter": 2, "verse": 25, "text": "For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls.", "comment": "sn A quotation from Isa 53:6."}, {"pk": 2855126, "translation": "NET", "book": 60, "chapter": 3, "verse": 1, "text": "In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live,", "comment": "tn Grk \u201cthat\u2026they may be won over,\u201d showing the purpose of \u201cbeing subject\u201d (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cby the wives\u2019 behavior.\u201d"}, {"pk": 2855127, "translation": "NET", "book": 60, "chapter": 3, "verse": 2, "text": "when they see your pure and reverent conduct.", "comment": "tn Grk \u201cbehavior,\u201d the same word translated \u201cthe way you live\u201d in vs. 1."}, {"pk": 2855128, "translation": "NET", "book": 60, "chapter": 3, "verse": 3, "text": "Let your beauty not be external \u2014 the braiding of hair and wearing of gold jewelry or fine clothes \u2014", "comment": "tn Grk \u201cwhose,\u201d referring to the wives.
tn Or \u201cadornment.\u201d
tn The word \u201cjewelry\u201d is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden."}, {"pk": 2855129, "translation": "NET", "book": 60, "chapter": 3, "verse": 4, "text": "but the inner person of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God\u2019s sight.", "comment": "tn Grk \u201cthe hidden man.\u201d KJV\u2019s \u201cthe hidden man of the heart,\u201d referring to a wife, could be seriously misunderstood by the modern English reader."}, {"pk": 2855130, "translation": "NET", "book": 60, "chapter": 3, "verse": 5, "text": "For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,"}, {"pk": 2855131, "translation": "NET", "book": 60, "chapter": 3, "verse": 6, "text": "like Sarah who obeyed Abraham, calling him lord. You become her children when you do what is good and have no fear in doing so.", "comment": "tn Grk \u201cas Sarah obeyed.\u201d
tn Grk \u201cwhose children you become.\u201d
tn Grk \u201cdoing good and not fearing any intimidation.\u201d"}, {"pk": 2855132, "translation": "NET", "book": 60, "chapter": 3, "verse": 7, "text": "Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.", "comment": "tn Grk \u201cliving together according to knowledge, as to the weaker, female vessel.\u201d The primary verbs of vs. 7 are participles (\u201cliving together\u2026showing honor\u201d) but they continue the sense of command from the previous paragraphs.
tn Grk \u201cso that your prayers may not be hindered.\u201d Because of the length and complexity of the Greek, this clause was translated as a separate sentence."}, {"pk": 2855133, "translation": "NET", "book": 60, "chapter": 3, "verse": 8, "text": "Finally, all of you be harmonious, sympathetic, affectionate, compassionate, and humble.", "comment": "tn There is no main verb in this verse (Grk \u201cFinally, all [ ] harmonious\u201d), but it continues the sense of command from the previous paragraphs."}, {"pk": 2855134, "translation": "NET", "book": 60, "chapter": 3, "verse": 9, "text": "Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing.", "comment": "tn Grk \u201cnot returning\u2026but blessing,\u201d continuing the sense of command from the preceding.
tn The direct object \u201cothers\u201d is omitted but implied in Greek, and must be supplied to suit English style."}, {"pk": 2855135, "translation": "NET", "book": 60, "chapter": 3, "verse": 10, "text": "For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit.", "comment": "tn Grk \u201cstop.\u201d"}, {"pk": 2855136, "translation": "NET", "book": 60, "chapter": 3, "verse": 11, "text": "And he must turn away from evil and do good; he must seek peace and pursue it."}, {"pk": 2855137, "translation": "NET", "book": 60, "chapter": 3, "verse": 12, "text": "For the eyes of the Lord are upon the righteous and his ears are open to their prayer. But the Lord\u2019s face is against those who do evil.", "comment": "tn The verbs are implied but not expressed in this verse: \u201cthe Lord\u2019s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.\u201d
sn Verses 10-12 are a quotation from Ps 34:12\u201316."}, {"pk": 2855138, "translation": "NET", "book": 60, "chapter": 3, "verse": 13, "text": "For who is going to harm you if you are devoted to what is good?", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cFor\u201d to indicate that what follows gives an explanation."}, {"pk": 2855139, "translation": "NET", "book": 60, "chapter": 3, "verse": 14, "text": "But in fact, if you happen to suffer for doing what is right, you are blessed. But do not be terrified of them or be shaken.", "comment": "sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12\u201319).
tn Grk \u201cbecause of righteousness.\u201d
tn Grk \u201cdo not fear their fear,\u201d referring to those who cause their suffering. The phrase \u201ctheir fear\u201d may mean \u201cwhat they fear\u201d (subjective genitive), but in a situation of persecution it more likely means \u201cfear of them\u201d (objective genitive).
sn A quotation from Isa 8:12."}, {"pk": 2855140, "translation": "NET", "book": 60, "chapter": 3, "verse": 15, "text": "But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess.", "comment": "tc Most later mss (P \u00cf) have \u03b8\u03b5\u03cc\u03bd (qeon, \u201cGod\u201d) instead of \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (Criston; \u201cChrist\u201d) here. But \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd is widely supported by excellent and early witnesses (\u00cc72 \u05d0 A B C \u03a8 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.
tn Or \u201csanctify Christ as Lord.\u201d
tn Grk \u201cthe hope in you.\u201d"}, {"pk": 2855141, "translation": "NET", "book": 60, "chapter": 3, "verse": 16, "text": "Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you.", "comment": "tn Grk \u201cbut with courtesy and respect,\u201d continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cwhen you are spoken against.\u201d"}, {"pk": 2855142, "translation": "NET", "book": 60, "chapter": 3, "verse": 17, "text": "For it is better to suffer for doing good, if God wills it, than for doing evil.", "comment": "tn Grk \u201cif the will of God should will it.\u201d As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12\u201319)."}, {"pk": 2855143, "translation": "NET", "book": 60, "chapter": 3, "verse": 18, "text": "Because Christ also suffered once for sins, the just for the unjust, to bring you to God, by being put to death in the flesh but by being made alive in the spirit.", "comment": "sn The reference to the just suffering for the unjust is an allusion to Isa 53:11\u201312.
sn Put to death in the flesh\u2026made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ\u2019s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states \u201cIt is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (\u03c3\u03b1\u03c1\u03ba\u03af, \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of \u2018poetic license\u2019: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).\u201d
sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: \u201c(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context\u201d (P. T. O\u2019Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ \u201csuffered\u201d (\u1f14\u03c0\u03b1\u03b8\u03b5\u03bd, epaqen) or \u201cdied\u201d (\u1f00\u03c0\u03ad\u03b8\u03b1\u03bd\u03b5\u03bd, apeqanen). The witnesses that read \u1f00\u03c0\u03ad\u03b8\u03b1\u03bd\u03b5\u03bd are \u00cc72 \u05d0 A Cvid \u03a8 0285 33 614 630 945 1241 1505 1739; the witnesses that read \u1f14\u03c0\u03b1\u03b8\u03b5\u03bd are B L P 81 \u00cf. Although the external evidence slightly favors \u1f00\u03c0\u03ad\u03b8\u03b1\u03bd\u03b5\u03bd, such may be a secondary reading. Intrinsically, \u1f14\u03c0\u03b1\u03b8\u03b5\u03bd both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal \u1f45\u03c4\u03b9 [{oti, \u201cbecause\u201d] and the emphatic \u03ba\u03b1\u03af [kai, \u201calso\u201d]), and fits the author\u2019s style (1 Peter never uses \u1f00\u03c0\u03bf\u03b8\u03bd\u1fc4\u03c3\u03ba\u03c9 [apoqnhskw], but uses \u03c0\u03ac\u03c3\u03c7\u03c9 [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author\u2019s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates \u1f00\u03c0\u03bf\u03b8\u03bd\u1fc4\u03c3\u03ba\u03c9 with \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 (Jamartia, \u201csin\u201d) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates \u03c0\u03ac\u03c3\u03c7\u03c9 with \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but \u1f14\u03c0\u03b1\u03b8\u03b5\u03bd is to be preferred slightly.
tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English."}, {"pk": 2855144, "translation": "NET", "book": 60, "chapter": 3, "verse": 19, "text": "In it he went and preached to the spirits in prison,", "comment": "tn Grk \u201cin which.\u201d ExSyn 343 notes: \u201cThe antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (\u2018for which reason,\u2019 \u2018because of this\u2019), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: \u2018on which occasion\u2019 or \u2018meanwhile\u2019). None of these options is excluded by syntax. It may be significant, however, that every other time \u1f10\u03bd \u1fa7 is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).\u201d Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ\u2019s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ\u2019s death and ascension; or (2) Christ\u2019s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah\u2019s day."}, {"pk": 2855145, "translation": "NET", "book": 60, "chapter": 3, "verse": 20, "text": "after they were disobedient long ago when God patiently waited in the days of Noah as an ark was being constructed. In the ark a few, that is eight souls, were delivered through water.", "comment": "tn Grk \u201cthe patience of God waited.\u201d
tn Grk \u201cin which,\u201d referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn This reflects a Greek participle, literally \u201chaving been disobedient formerly,\u201d that refers to the \u201cspirits\u201d in v. 19. Many translations take this as adjectival describing the spirits (\u201cwho had once been disobedient\u201d; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above."}, {"pk": 2855146, "translation": "NET", "book": 60, "chapter": 3, "verse": 21, "text": "And this prefigured baptism, which now saves you \u2014 not the washing off of physical dirt but the pledge of a good conscience to God \u2014 through the resurrection of Jesus Christ,", "comment": "tn Or \u201cresponse\u201d; \u201canswer.\u201d
tn Grk \u201cwhich also, [as] an antitype, now saves you, [that is] baptism.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cthe removal of the dirt of the flesh,\u201d where flesh refers to the physical make-up of the body with no moral connotations."}, {"pk": 2855147, "translation": "NET", "book": 60, "chapter": 3, "verse": 22, "text": "who went into heaven and is at the right hand of God with angels and authorities and powers subject to him.", "comment": "tn Grk \u201cangels\u2026having been subjected to him.\u201d
tn Grk \u201cwho is at the right hand\u2026having gone into heaven.\u201d"}, {"pk": 2855148, "translation": "NET", "book": 60, "chapter": 4, "verse": 1, "text": "So, since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin,", "comment": "sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, \u201che has finished dealing with sin.\u201d But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19\u201320; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
tc Most mss (\u05d02 A P \u00cf) add \u1f51\u03c0\u1f72\u03c1 \u1f21\u03bc\u1ff6\u03bd (Juper Jhmwn, \u201cfor us\u201d); others (\u05d0* 69 1505 pc) add \u1f51\u03c0\u1f72\u03c1 \u1f51\u03bc\u1ff6\u03bd (Juper Jumwn, \u201cfor you\u201d), the first hand of \u05d0 also has \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u03cc\u03bd\u03c4\u03bf\u03c2 (apoqanonto\", \u201csince he died\u201d) instead of \u03c0\u03b1\u03b8\u03cc\u03bd\u03c4\u03bf\u03c2 (paqonto\", \u201csince he suffered\u201d). But the reading without \u1f51\u03c0\u1f72\u03c1 \u1f21/\u1f51\u03bc\u1ff6\u03bd best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (\u00cc72 B C \u03a8 0285 323 1739) and is strongly preferred."}, {"pk": 2855149, "translation": "NET", "book": 60, "chapter": 4, "verse": 2, "text": "in that he spends the rest of his time on earth concerned about the will of God and not human desires.", "comment": "tn This verse may give the purpose or result of their \u201carming\u201d themselves as called for in v. 1b and then the translation would be: \u201cso that you may spend the rest of your time\u2026\u201d But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin."}, {"pk": 2855150, "translation": "NET", "book": 60, "chapter": 4, "verse": 3, "text": "For the time that has passed was sufficient for you to do what the non-Christians desire. You lived then in debauchery, evil desires, drunkenness, carousing, drinking bouts, and wanton idolatries.", "comment": "tn According to BDAG 857 s.v. \u03c0\u03cc\u03c4\u03bf\u03c2 the term refers to a social gathering at which wine is served, hence \u201cdrinking parties\u201d (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.
tn Grk \u201cthe Gentiles,\u201d used here of those who are not God\u2019s people.
tn Grk \u201cto accomplish the desire of the Gentiles.\u201d
tn Grk \u201chaving gone along,\u201d referring to the readers\u2019 behavior in time past.
tn The Greek words here all occur in the plural to describe their common practice in the past."}, {"pk": 2855151, "translation": "NET", "book": 60, "chapter": 4, "verse": 4, "text": "So they are astonished when you do not rush with them into the same flood of wickedness, and they vilify you.", "comment": "tn Or \u201care surprised, are taken aback.\u201d The same verb occurs in 4:12.
tn Grk \u201cin/by which,\u201d referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers\u2019 moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cblaspheming,\u201d giving the result of their astonishment. Here the target of their \u201cblasphemy/vilification\u201d is not God but the Christian."}, {"pk": 2855152, "translation": "NET", "book": 60, "chapter": 4, "verse": 5, "text": "They will face a reckoning before Jesus Christ who stands ready to judge the living and the dead.", "comment": "tn Grk \u201cgive an account to.\u201d
tn Grk \u201cthe one\u201d; the referent (Jesus Christ) has been specified in the translation for clarity."}, {"pk": 2855153, "translation": "NET", "book": 60, "chapter": 4, "verse": 6, "text": "Now it was for this very purpose that the gospel was preached to those who are now dead, so that though they were judged in the flesh by human standards they may live spiritually by God\u2019s standards.", "comment": "tn Grk \u201caccording to God.\u201d
tn Grk \u201csince for this purpose the gospel was preached even to the dead,\u201d referring to the purpose described in the clause to follow in v. 6b.
sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they \u201csuffered judgment\u201d in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7\u20138; 4:1\u20135, 12\u201319)?
tn Grk \u201cso that they may be judged\u2026but may live.\u201d Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
tn Or \u201cin their earthly lives,\u201d since \u201cflesh\u201d here denotes the physical, earthly life. The phrase \u201cin the flesh\u201d is retained to preserve the links with 3:18 and 4:1 which use the same wording.
tn Grk \u201caccording to men.\u201d
tn Grk \u201cin spirit,\u201d referring to the heavenly, eternal realm of existence (cf. 3:18)."}, {"pk": 2855154, "translation": "NET", "book": 60, "chapter": 4, "verse": 7, "text": "For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.", "comment": "tn Grk \u201cfor prayers.\u201d"}, {"pk": 2855155, "translation": "NET", "book": 60, "chapter": 4, "verse": 8, "text": "Above all keep your love for one another fervent, because love covers a multitude of sins.", "comment": "sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21\u201322; 1 Cor 13:4\u20137).
tn The primary verb of v. 8 is a participle (\u201chaving\u201d) but it continues the sense of command from v. 7.
tn Or \u201cconstant.\u201d"}, {"pk": 2855156, "translation": "NET", "book": 60, "chapter": 4, "verse": 9, "text": "Show hospitality to one another without complaining.", "comment": "tn There is no main verb in this verse (\u201cshowing hospitality\u201d translates the adjective \u03c6\u03b9\u03bb\u03cc\u03be\u03b5\u03bd\u03bf\u03b9 [filoxenoi]), but it continues the sense of command from v. 7."}, {"pk": 2855157, "translation": "NET", "book": 60, "chapter": 4, "verse": 10, "text": "Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God.", "comment": "tn Grk \u201cserving it to one another.\u201d The primary verb is a participle but it continues the sense of command from v. 7."}, {"pk": 2855158, "translation": "NET", "book": 60, "chapter": 4, "verse": 11, "text": "Whoever speaks, let it be with God\u2019s words. Whoever serves, do so with the strength that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong the glory and the power forever and ever. Amen.", "comment": "tn Grk \u201cif anyone speaks \u2013 as God\u2019s words.\u201d
tn Or \u201coracles.\u201d
tn Grk \u201cif anyone serves \u2013 with strength\u2026\u201d
tn Grk \u201cis/are.\u201d"}, {"pk": 2855159, "translation": "NET", "book": 60, "chapter": 4, "verse": 12, "text": "Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you.", "comment": "tn Grk \u201cat the burning among you, occurring to you for testing.\u201d
tn Or \u201cdo not be surprised, taken aback.\u201d The same verb occurs in 4:4."}, {"pk": 2855160, "translation": "NET", "book": 60, "chapter": 4, "verse": 13, "text": "But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad.", "comment": "tn Grk \u201cin the revelation of his glory.\u201d
tn The verb \u201cbe glad\u201d is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7."}, {"pk": 2855161, "translation": "NET", "book": 60, "chapter": 4, "verse": 14, "text": "If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you.", "comment": "tc Many mss, some of them important and early ([\u05d0] A P 33 81 323 945 1241 1739 pm bo), add \u03ba\u03b1\u1f76 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03c9\u03c2 (kai dunamew\"; \u201cand of power\u201d) here. The shorter reading is supported by \u00cc72 B K L \u03a8 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.
sn A quotation taken from Isa 11:2.
tn Grk \u201cthe Spirit of glory and of God.\u201d"}, {"pk": 2855162, "translation": "NET", "book": 60, "chapter": 4, "verse": 15, "text": "But let none of you suffer as a murderer or thief or criminal or as a troublemaker.", "comment": "tn The meaning of the Greek word used here is uncertain. It may mean \u201cspy, informer,\u201d \u201crevolutionary,\u201d or \u201cdefrauder, embezzler.\u201d But the most likely meaning is \u201cbusybody, one who meddles in the affairs of others, troublesome meddler.\u201d The translation given in the text is intended to suggest this general idea."}, {"pk": 2855163, "translation": "NET", "book": 60, "chapter": 4, "verse": 16, "text": "But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name.", "comment": "tn The verb is implied by the context but not expressed; Grk \u201cbut if as a Christian.\u201d
tn These are third-person imperatives in Greek (\u201cif [one of you suffers] as a Christian, let him not be ashamed\u2026let him glorify\u201d), but have been translated as second-person verbs since this is smoother English idiom.
tn Grk \u201cin this name.\u201d"}, {"pk": 2855164, "translation": "NET", "book": 60, "chapter": 4, "verse": 17, "text": "For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God?", "comment": "tn Grk \u201cto begin from the house.\u201d
tn Or \u201cthe end.\u201d"}, {"pk": 2855165, "translation": "NET", "book": 60, "chapter": 4, "verse": 18, "text": "And if the righteous are barely saved, what will become of the ungodly and sinners?", "comment": "tn Grk \u201cwhere will he appear.\u201d
tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.sn A quotation from Prov 11:31 (LXX)."}, {"pk": 2855166, "translation": "NET", "book": 60, "chapter": 4, "verse": 19, "text": "So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good.", "comment": "tn Grk \u201cin doing good.\u201d"}, {"pk": 2855167, "translation": "NET", "book": 60, "chapter": 5, "verse": 1, "text": "So as your fellow elder and a witness of Christ\u2019s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you:"}, {"pk": 2855168, "translation": "NET", "book": 60, "chapter": 5, "verse": 2, "text": "Give a shepherd\u2019s care to God\u2019s flock among you, exercising oversight not merely as a duty but willingly under God\u2019s direction, not for shameful profit but eagerly.", "comment": "tn Grk \u201cshepherd,\u201d \u201ctend,\u201d \u201cpastor.\u201d
tc A few important mss (\u05d0* B sa) lack \u1f10\u03c0\u03b9\u03c3\u03ba\u03bf\u03c0\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (episkopounte\", \u201cexercising oversight\u201d), but the participle enjoys otherwise good ms support (\u00cc72 \u05d02 A P \u03a8 33 1739 \u00cf lat). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.
tn Grk \u201caccording to God.\u201d
tn Or \u201cnot under compulsion/coercion.\u201d"}, {"pk": 2855169, "translation": "NET", "book": 60, "chapter": 5, "verse": 3, "text": "And do not lord it over those entrusted to you, but be examples to the flock.", "comment": "tn Grk \u201cnot as lording it over\u2026but being examples.\u201d The participles continue the command of v. 2 by describing how the shepherding should be carried out.
tn Grk \u201cthe ones allotted,\u201d referring to those God has given over to their care."}, {"pk": 2855170, "translation": "NET", "book": 60, "chapter": 5, "verse": 4, "text": "Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cThen\u201d to reflect the logical sequence of events."}, {"pk": 2855171, "translation": "NET", "book": 60, "chapter": 5, "verse": 5, "text": "In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.", "comment": "sn A quotation from Prov 3:34 (cf. Jas 4:6).
sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders."}, {"pk": 2855172, "translation": "NET", "book": 60, "chapter": 5, "verse": 6, "text": "And God will exalt you in due time, if you humble yourselves under his mighty hand", "comment": "tn Grk \u201cHumble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.\u201d The sentence was rearranged so that the English reader could more clearly see the connection between \u201ccasting\u201d (v. 7) and \u201chumble\u201d (v. 6).
tn Grk \u201cin time,\u201d but connoting \u201cthe proper time, when the time is right\u201d as in Matt 24:45; Luke 12:42."}, {"pk": 2855173, "translation": "NET", "book": 60, "chapter": 5, "verse": 7, "text": "by casting all your cares on him because he cares for you.", "comment": "tn Or \u201cthrowing on\u201d; \u201cloading.\u201d Some scholars take the participle to function imperativally, or as attendant circumstance \u2013 thus, \u201ccast.\u201d See below for discussion.sn Casting. According to ExSyn 630, \u201cAlthough treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u1f7d\u03b8\u03b7\u03c4\u03b5 [tapeinwqhte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.\u201d
tn Or \u201canxiety, burden,\u201d but using a word from the same root as the verb \u201ccares\u201d in the last part of the verse."}, {"pk": 2855174, "translation": "NET", "book": 60, "chapter": 5, "verse": 8, "text": "Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour.", "comment": "tc A few mss (B \u03a8 0206vid pc) lack the pronoun \u03c4\u03b9\u03bd\u03b1 (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (\u201cwhom\u201d; L P 322 323 614 630 945 1243 1739 2298 al), or leave off any accent, making this an indefinite pronoun (\u201csomeone\u201d; \u00cf), or are too early to employ accents but nevertheless have the pronoun \u03c4\u03b9\u03bd\u03b1 (\u00cc72 \u05d0 A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both \u03b6\u03b7\u03c4\u03ad\u03c9 (zhtew, \u201clook, seek\u201d) and \u03ba\u03b1\u03c4\u03b1\u03c0\u03af\u03bd\u03c9 (katapinw, \u201cdevour\u201d) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss \u2013 both before and after the infinitive \u03ba\u03b1\u03c4\u03b1\u03c0\u03b9\u03b5\u1fd6\u03bd (katapiein, \u201cto devour\u201d). Further, other terms might be expected as well, such as \u1f15\u03bd\u03b1 \u1f10\u03be \u1f51\u03bc\u1ff6\u03bd ({ena ex Jumwn, \u201cone of you\u201d) or \u03c4\u03b9\u03bd\u03b1 \u1f10\u03be \u1f51\u03bc\u1ff6\u03bd (tina ex Jumwn, \u201ca certain one/someone of you\u201d). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.
sn This phrase may be an allusion to Ps 22:13."}, {"pk": 2855175, "translation": "NET", "book": 60, "chapter": 5, "verse": 9, "text": "Resist him, strong in your faith, because you know that your brothers and sisters throughout the world are enduring the same kinds of suffering.", "comment": "tn This verb carries the nuance \u201cto accomplish, complete,\u201d emphasizing their faithful endurance in suffering. The verb is passive in Greek (\u201csuffering is being endured by your brotherhood\u201d), but has been translated as an active to give a smoother English style.
tn Grk \u201cwhom,\u201d referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cknowing,\u201d a participle that usually denotes a reason for the related action.
tn Grk \u201cyour brotherhood.\u201d The Greek term \u201cbrotherhood\u201d is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c4\u03b7\u03c2 1). Another alternative translation would be \u201cyour fellow believers,\u201d though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated \u201cfamily of believers.\u201d
tn Grk \u201cyour brotherhood in the world,\u201d referring to the Christian community worldwide.
tn Grk \u201cthe same things of sufferings.\u201d"}, {"pk": 2855176, "translation": "NET", "book": 60, "chapter": 5, "verse": 10, "text": "And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you.", "comment": "tc \u2021 A few important mss (\u05d0 B 614 630 1505 pc) lack \u201cJesus\u201d after \u201cChrist,\u201d while the majority include the name (\u00cc72 A P \u03a8 33 1739 \u00cf latt). However, the inclusion is a natural and predictable expansion on the text. NA27 includes \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (Ihsou, \u201cJesus\u201d) in brackets, indicating doubts as to its authenticity..
tn The pronoun \u201cyou\u201d is not used explicitly but is clearly implied by the Greek."}, {"pk": 2855177, "translation": "NET", "book": 60, "chapter": 5, "verse": 11, "text": "To him belongs the power forever. Amen.", "comment": "tn No verb is expressed here but the verb \u201cis\u201d or \u201cbelongs\u201d is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (\u201cmay power be to him\u201d)."}, {"pk": 2855178, "translation": "NET", "book": 60, "chapter": 5, "verse": 12, "text": "Through Silvanus, whom I know to be a faithful brother, I have written to you briefly, in order to encourage you and testify that this is the true grace of God. Stand fast in it.", "comment": "sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, \u201cSilvanus Was Not Peter\u2019s Secretary: Theological Bias in Interpreting \u03b4\u03b9\u1f70 \u03a3\u03b9\u03bb\u03bf\u03c5\u03b1\u03bd\u03bf\u1fe6\u2026\u1f14\u03b3\u03c1\u03b1\u03c8\u03b1,\u201d JETS 43 (September 2000): 417-32.
tn Grk \u201cthe faithful brother, as I think.\u201d
tn These are participles (\u201cencouraging and testifying\u201d) showing purpose. The pronoun object \u201cyou\u201d is omitted in Greek but implied by the context.
tn Grk \u201cin which stand fast.\u201d For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation."}, {"pk": 2855179, "translation": "NET", "book": 60, "chapter": 5, "verse": 13, "text": "The church in Babylon, chosen together with you, greets you, and so does Mark, my son.", "comment": "tn Grk \u201cthe one in Babylon,\u201d which could refer to some individual woman (\u201cshe who is in Babylon\u201d) since the Greek article (here \u201cthe one\u201d) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word \u201cchurch\u201d is also feminine in gender).
sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24\u201325; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.
tn Grk \u201cchosen together,\u201d implying the connection \u201cwith you\u201d in context."}, {"pk": 2855180, "translation": "NET", "book": 60, "chapter": 5, "verse": 14, "text": "Greet one another with a loving kiss. Peace to all of you who are in Christ.", "comment": "tn Grk \u201ca kiss of love.\u201d
tc Most mss (\u05d0 P 1739c \u00cf) have \u1f00\u03bc\u1f75\u03bd (amen, \u201camen\u201d) at the end of 1 Peter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, the absence of such a conclusion to the epistle in such witnesses as A B \u03a8 81 323 945 1241 1739* co seems inexplicable unless the word here is not authentic."}, {"pk": 2855181, "translation": "NET", "book": 61, "chapter": 1, "verse": 1, "text": "From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours.", "comment": "tn Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). At the same time, perhaps \u201cservant\u201d is apt in that the \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d
tc Several witnesses, a few of them very important (\u00cc72 B \u03a8 69 81 614 623 630 1241 1243 2464 al vg co), read \u03a3\u03af\u03bc\u03c9\u03bd (Simwn, \u201cSimon\u201d) for \u03a3\u03c5\u03bc\u03b5\u1f7d\u03bd (Sumewn, \u201cSimeon\u201d). However, this appears to be a motivated reading as it is the more common spelling. \u03a3\u03c5\u03bc\u03b5\u1f7d\u03bd occurs only here and in Acts 15:14 as a spelling for the apostle\u2019s name. The reading \u03a3\u03c5\u03bc\u03b5\u1f7d\u03bd enjoys ample and widespread support among the mss, strongly suggesting its authenticity. Further, this Hebraic spelling is a subtle argument for the authenticity of this letter, since a forger would almost surely follow the normal spelling of the name (1 Peter begins only with \u201cPeter\u201d giving no help either way).
tn Grk \u201cSimeon Peter.\u201d The word \u201cfrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tc A few mss (\u05d0 \u03a8 pc vgmss syph sa) read \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (kuriou, \u201cLord\u201d) for \u03b8\u03b5\u03bf\u1fe6 (qeou, \u201cGod\u201d) in v. 1, perhaps due to confusion of letters (since both words were nomina sacra), or perhaps because \u201cour God and Savior, Jesus Christ\u201d is an unusual expression (though hardly because of theological objections to \u03b8\u03b5\u03bf\u1fe6).
tn The terms \u201cGod and Savior\u201d both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-\u03ba\u03b1\u03af-noun (where \u03ba\u03b1\u03af [kai] = \u201cand\u201d), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as \u201cthe friend and brother,\u201d \u201cthe God and Father,\u201d etc. abound in the NT to prove Sharp\u2019s point. In fact, the construction occurs elsewhere in 2 Peter, strongly suggesting that the author\u2019s idiom was the same as the rest of the NT authors\u2019 (cf., e.g., 1:11 [\u201cthe Lord and Savior\u201d], 2:20 [\u201cthe Lord and Savior\u201d]). The only issue is whether terms such as \u201cGod\u201d and \u201cSavior\u201d could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both \u201cGod\u201d (\u03b8\u03b5\u03cc\u03c2, qeos) and \u201csavior\u201d (\u03c3\u03c9\u03c4\u1f75\u03c1, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp\u2019s rule. Although there have been 200 years of attempts to dislodge Sharp\u2019s rule, all attempts have been futile. Sharp\u2019s rule stands vindicated after all the dust has settled. For more information on the application of Sharp\u2019s rule to 2 Pet 1:1, see ExSyn 272, 276-77, 290. See also Titus 2:13 and Jude 4.
tn Grk \u201cequal in value/honor.\u201dsn A faith just as precious. The author\u2019s point is that the Gentile audience has been blessed with a salvation that is in no way inferior to that of the Jews.
tn The verb \u03bb\u03b1\u03b3\u03c7\u03ac\u03bd\u03c9 (lancanw) means \u201cobtain by lot,\u201d \u201creceive.\u201d A literal translation would put it in the active, but some of the richness of the term would thereby be lost. It is used in collocation with \u03ba\u03bb\u1fc6\u03c1\u03bf\u03c2 (klhros, \u201clot\u201d) frequently enough in the LXX to suggest the connotation of reception of a gift, or in the least reception of something that one does not deserve. H. Hanse\u2019s statement (TDNT 4:1) that \u201cEven where there is no casting of lots, the attainment is not by one\u2019s own effort or as a result of one\u2019s own exertions, but is like ripe fruit falling into one\u2019s lap\u201d is apt for this passage. The author\u2019s opening line is a reminder that our position in Christ is not due to merit, but grace."}, {"pk": 2855182, "translation": "NET", "book": 61, "chapter": 1, "verse": 2, "text": "May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord!", "comment": "tn The words \u201cas you grow\u201d are not in the Greek text, but seem to be implied.
tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Paul\u2019s normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on \u201cpower\u201d in v. 3.
tn Grk \u201cMay grace and peace be multiplied to you.\u201d
tn The word \u1f10\u03c0\u03af\u03b3\u03bd\u03c9\u03c3\u03b9\u03c2 (epignwsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted."}, {"pk": 2855183, "translation": "NET", "book": 61, "chapter": 1, "verse": 3, "text": "I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.", "comment": "tn See the note on \u201crich knowledge\u201d in v. 2.
tn The datives \u1f30\u03b4\u03af\u1fb3 \u03b4\u03cc\u03be\u1fc3 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03b5\u03c4\u1fc7 (idia doxh kai areth) could be taken either instrumentally (\u201cby [means of] his own glory and excellence\u201d) or advantage (\u201cfor [the benefit of] his own glory and excellence\u201d). Both the connection with divine power and the textual variant found in several early and important witnesses (\u03b4\u03b9\u1f70 \u03b4\u03cc\u03be\u03b7\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03b5\u03c4\u1fc6\u03c2 in \u00cc72 B 0209vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of \u1f00\u03c1\u03b5\u03c4\u1fc7 (\u201cexcellence\u201d) in contexts that speak of God\u2019s attributes (BDAG 130 s.v. \u1f00\u03c1\u03b5\u03c4\u1f75 2 in fact defines it as \u201cmanifestation of divine power\u201d in this verse).
tn The verse in Greek starts out with \u1f61\u03c2 (Jws) followed by a genitive absolute construction, dependent on the main verb in v. 2. Together, they form a subordinate causal clause. A more literal rendering would be \u201cbecause his divine power\u2026\u201d The idea is that the basis or authority for the author\u2019s prayer in v. 2 (that grace and peace would abound to the readers) was that God\u2019s power was manifested in their midst. The author\u2019s sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.
tn The word \u201cnecessary\u201d is not in the Greek, but is implied by the preposition \u03c0\u03c1\u03cc\u03c2 (pros).
sn Called. The term \u03ba\u03b1\u03bb\u03ad\u03c9 (kalew), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved \u2013 he is also and always saved (cf. Rom 8:30). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4)."}, {"pk": 2855184, "translation": "NET", "book": 61, "chapter": 1, "verse": 4, "text": "Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire.", "comment": "tn Verse 4 is in Greek a continuation of v. 3, \u201cthrough which things.\u201dsn The phrase these things refers to God\u2019s glory and excellence.
sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul\u2019s \u201cin Christ\u201d formula. The author\u2019s statement, though startling at first, is hardly different from Paul\u2019s prayer for the Ephesians that they \u201cmay be filled up to all the fullness of God\u201d (3:19).
tn Grk \u201cthrough them.\u201d The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.
tn The aorist participle \u1f00\u03c0\u03bf\u03c6\u03c5\u03b3\u03cc\u03bd\u03c4\u03b5\u03c2 (apofugonte\") is often taken as attendant circumstance to the preceding verb \u03b3\u03ad\u03bd\u03b7\u03c3\u03b8\u03b5 (genhsqe). As such, the sense is \u201cthat you might become partakers\u2026and might escape\u2026\u201d However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (\u201cthat you might become partakers\u2026and [thereby] escape\u2026\u201d). But this is next to impossible since the participle is aorist: Result participles are categorically present tense.
tn Grk \u201cthe corruption in the world (in/because of) lust.\u201d"}, {"pk": 2855185, "translation": "NET", "book": 61, "chapter": 1, "verse": 5, "text": "For this very reason, make every effort to add to your faith excellence, to excellence, knowledge;", "comment": "tn Or \u201cmoral excellence,\u201d \u201cvirtue\u201d; this is the same word used in v. 3 (\u201cthe one who has called us by his own glory and excellence\u201d).
tn The Greek text begins with \u201cand,\u201d a typical Semitism.sn The reason given is all the provisions God has made for the believer, mentioned in vv. 3\u20134.
tn The participle is either means (\u201cby making every effort\u201d) or attendant circumstance (\u201cmake every effort\u201d). Although it fits the normal contours of attendant circumstance participles, the semantics are different. Normally, attendant circumstance is used of an action that is a necessary prelude to the action of the main verb. But \u201cmaking every effort\u201d is what energizes the main verb here. Hence it is best taken as means. However, for the sake of smoothness the translation has rendered it as a command with the main verb translated as an infinitive. This is in accord with English idiom."}, {"pk": 2855186, "translation": "NET", "book": 61, "chapter": 1, "verse": 6, "text": "to knowledge, self-control; to self-control, perseverance; to perseverance, godliness;", "comment": "tn Perhaps \u201csteadfastness,\u201d though that is somewhat archaic. A contemporary colloquial rendering would be \u201cstick-to-it-iveness.\u201d"}, {"pk": 2855187, "translation": "NET", "book": 61, "chapter": 1, "verse": 7, "text": "to godliness, brotherly affection; to brotherly affection, unselfish love.", "comment": "sn The final virtue or character quality in this list is \u201clove\u201d (\u1f00\u03b3\u03ac\u03c0\u03b7, agaph). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 [agapaw], is used in John 3:19 of the love of darkness), but in a list such as this in which \u1f00\u03b3\u03ac\u03c0\u03b7 is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, \u1f00\u03b3\u03ac\u03c0\u03b7 encompasses all the previous virtues.
tn Each item in Greek begins with \u201cand.\u201d The conjunction is omitted for the sake of good English style, with no change in meaning.sn Add to your faith excellence\u2026love. The list of virtues found in vv. 5\u20137 stands in tension to the promises given in vv. 2\u20134. What appears to be a synergism of effort or even a contradiction (God supplies the basis, the promises, the grace, the power, etc., while believers must also provide the faith, excellence, etc.) in reality encapsulates the mystery of sanctification. Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God\u2019s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God\u2019s. Paul says the same thing: \u201cContinue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort\u2026is God\u201d (Phil 2:12\u201313)."}, {"pk": 2855188, "translation": "NET", "book": 61, "chapter": 1, "verse": 8, "text": "For if these things are really yours and are continually increasing, they will keep you from becoming ineffective and unproductive in your pursuit of knowing our Lord Jesus Christ more intimately.", "comment": "tn Grk \u201cthe [rich] knowledge of our Lord Jesus Christ.\u201d Verse 8 in Greek does not make a full stop (period), for v. 9 begins with a subordinate relative pronoun. Contemporary English convention requires a full stop in translation, however.
sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one\u2019s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be \u201cFor if you can claim ownership of these virtues in progressively increasing amounts\u2026\u201d
tn Grk \u201ccause [you] not to become.\u201d
tn Grk \u201cunto,\u201d \u201ctoward\u201d; although it is possible to translate the preposition \u03b5\u1f30\u03c2 (eis) as simply \u201cin.\u201d
tn The participles are evidently conditional, as most translations render them.
tn The participle \u1f51\u03c0\u03ac\u03c1\u03c7\u03bf\u03bd\u03c4\u03b1 (Juparconta) is stronger than the verb \u03b5\u1f30\u03bc\u03af (eimi), usually implying a permanent state. Hence, the addition of \u201creally\u201d is implied."}, {"pk": 2855189, "translation": "NET", "book": 61, "chapter": 1, "verse": 9, "text": "But concerning the one who lacks such things \u2014 he is blind. That is to say, he is nearsighted, since he has forgotten about the cleansing of his past sins.", "comment": "tn The words \u201cthat is to say, he is\u201d are not in Greek. The word order is unusual. One might expect the author to have said \u201che is nearsighted and blind\u201d (as the NIV has so construed it), but this is not the word order in Greek. Perhaps the author begins with a strong statement followed by a clarification, i.e., that being nearsighted in regard to these virtues is as good as being blind.
tn Grk \u201cto the one for whom these things are not present.\u201d
tn Grk \u201cfor.\u201d The connection, though causal, is also adversative."}, {"pk": 2855190, "translation": "NET", "book": 61, "chapter": 1, "verse": 10, "text": "Therefore, brothers and sisters, make every effort to be sure of your calling and election. For by doing this you will never stumble into sin.", "comment": "tn Grk \u201cthese things.\u201d
tn The words \u201cinto sin\u201d are not in the Greek text, but the Greek word \u03c0\u03c4\u03b1\u03af\u03c9 (ptaiw) is used in soteriological contexts for more than a mere hesitation or stumbling. BDAG 894 s.v. 2 suggests that here it means \u201cbe ruined, be lost,\u201d referring to loss of salvation, while also acknowledging that the meaning \u201cto make a mistake, go astray, sin\u201d is plausible in this context. Alternatively, the idea of \u03c0\u03c4\u03b1\u03af\u03c9 here could be that of \u201csuffer misfortune\u201d (so K. L. Schmidt, TDNT 6:884), as a result of sinning.
tn In Greek \u03bf\u1f50 \u03bc\u1f75 (ou mh) followed by the subjunctive is normally the strongest way to negate an action. Coupled with \u03c0\u03cc\u03c4\u03b5 (pote, \u201cever\u201d), the statement is even more emphatic. The author is offering sage advice on how to grow in grace.
tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1., where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited).
tn Grk \u201cmake your calling and election sure.\u201d sn Make sure of your calling and election. The author is not saying that virtue and holiness produce salvation, but that virtue and holiness are the evidence of salvation."}, {"pk": 2855191, "translation": "NET", "book": 61, "chapter": 1, "verse": 11, "text": "For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you."}, {"pk": 2855192, "translation": "NET", "book": 61, "chapter": 1, "verse": 12, "text": "Therefore, I intend to remind you constantly of these things even though you know them and are well established in the truth that you now have.", "comment": "tn Grk \u201calways.\u201d"}, {"pk": 2855193, "translation": "NET", "book": 61, "chapter": 1, "verse": 13, "text": "Indeed, as long as I am in this tabernacle, I consider it right to stir you up by way of a reminder,", "comment": "tn Or \u201ctent.\u201d The author uses this as a metaphor for his physical body.sn The use of the term tabernacle for the human body is reminiscent both of John\u2019s statements about Jesus (\u201che tabernacled among us\u201d in John 1:14; \u201cthe temple of his body\u201d in John 2:21) and Paul\u2019s statements about believers (e.g., \u201cyou are God\u2019s building\u201d in 1 Cor 3:9; \u201cyou are God\u2019s temple\u201d in 1 Cor 3:16; \u201cyour body is the temple of the Holy Spirit\u201d in 1 Cor 6:19; \u201choly temple\u201d in Eph 2:21). It is precisely because the Shekinah glory has been transferred from the OT temple to the person of Jesus Christ and, because he inhabits believers, to them, that the author can speak this way. His life on earth, his physical existence, is a walking tabernacle, a manifestation of the glory of God."}, {"pk": 2855194, "translation": "NET", "book": 61, "chapter": 1, "verse": 14, "text": "since I know that my tabernacle will soon be removed, because our Lord Jesus Christ revealed this to me.", "comment": "sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18\u201319.
tn Grk \u201cjust as.\u201d
tn Grk \u201csince I know that the removal of my tabernacle is [coming] soon.\u201d"}, {"pk": 2855195, "translation": "NET", "book": 61, "chapter": 1, "verse": 15, "text": "Indeed, I will also make every effort that, after my departure, you have a testimony of these things.", "comment": "sn There are various interpretations of v. 15. For example, the author could be saying simply, \u201cI will make every effort that you remember these things.\u201d But the collocation of \u03c3\u03c0\u03bf\u03c5\u03b4\u03ac\u03b6\u03c9 (spoudazw) with \u03bc\u03bd\u1f75\u03bd\u03b7 (mnhnh) suggests a more specific image. R. Bauckham (Jude, 2 Peter [WBC], 201-2) is right when he notes that these two words together suggest a desire to write some sort of letter or testament. Most commentators recognize the difficulty in seeing the future verb \u03c3\u03c0\u03bf\u03c5\u03b4\u03ac\u03c3\u03c9 (spoudasw) as referring to 2 Peter itself (the present or aorist would have been expected, i.e., \u201cI have made every effort,\u201d or \u201cI am making every effort\u201d). Some have suggested that Mark\u2019s Gospel is in view. The difficulty with this is threefold: (1) Mark is probably to be dated before 2 Peter, (2) early patristic testimony seems to imply that Peter was the unwitting source behind Mark\u2019s Gospel; and (3) \u201cthese things\u201d would seem to refer, in the least, to the prophecy about Peter\u2019s death (absent in Mark). A more plausible suggestion might be that the author was thinking of the ending of John\u2019s Gospel. This is possible because (1) John 21:18\u201319 is the only other place in the NT that refers to Peter\u2019s death; indeed, it fleshes out the cryptic statement in v. 14 a bit more; (2) both 2 Peter and John were apparently written to Gentiles in and around Asia Minor; (3) both books were probably written after Paul\u2019s death and perhaps even to Paul\u2019s churches (cf. 2 Pet 3:1\u20132, 15\u201316); and (4) John 21 gives the appearance of being added to the end of a finished work. There is thus some possibility that this final chapter was added at the author\u2019s request, in part to encourage Gentile Christians to face impending persecution, knowing that the martyrdom of even (Paul and) Peter was within the purview of God\u2019s sovereignty. That 2 Pet 1:15 alludes to John 21 is of course by no means certain, but remains at least the most plausible of the suggestions put forth thus far."}, {"pk": 2855196, "translation": "NET", "book": 61, "chapter": 1, "verse": 16, "text": "For we did not follow cleverly concocted fables when we made known to you the power and return of our Lord Jesus Christ; no, we were eyewitnesses of his grandeur.", "comment": "sn The term grandeur was used most frequently of God\u2019s majesty. In the 1st century, it was occasionally used of the divine majesty of the emperor. 2 Pet 1:1 and 1:11 already include hints of a polemic against emperor-worship (in that \u201cGod and Savior\u201d and \u201cLord and Savior\u201d were used of the emperor).
tn Grk \u201ccoming.\u201d
tn Grk \u201cfor we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.\u201d
tn Grk \u201cbut, instead.\u201d
tn Grk \u201cbecame.\u201d
tn Grk \u201cthat one\u2019s.\u201d That is, \u201ceyewitnesses of the grandeur of that one.\u201d The remote demonstrative pronoun is used perhaps to indicate esteem for Jesus. Along these lines it is interesting to note that \u201cthe Pythagoreans called their master after his death simply \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2\u201d as a term of reverence and endearment (BDAG 302 s.v. \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 a.\u03b3)."}, {"pk": 2855197, "translation": "NET", "book": 61, "chapter": 1, "verse": 17, "text": "For he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: \u201cThis is my dear Son, in whom I am delighted.\u201d", "comment": "tn Grk \u201csuch a.\u201d The pronoun \u03c4\u03bf\u03b9\u1fb6\u03c3\u03b4\u03b5 (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.
tn The verb \u03b5\u1f50\u03b4\u03cc\u03ba\u03b7\u03c3\u03b1 (eudokhsa) in collocation with \u03b5\u1f30\u03c2 \u1f45\u03bd (ei\" Jon) could either mean \u201cin whom I am well-pleased, delighted\u201d (in which case the preposition functions like \u1f10\u03bd [en]), or \u201con whom I have set my favor.\u201dsn This is my beloved Son, in whom I am delighted alludes to the Transfiguration. However, the author\u2019s version is markedly different from the synoptic accounts (in particular his introductory phrase, \u201cwhen that voice was conveyed to him,\u201d an unusual expression [perhaps used to avoid naming God directly as the one who spoke from heaven]). The most natural explanation for such differences is that he was unaware of the exact wording of the Gospels. This is, of course, easier to explain if 2 Peter is authentic than if it is a late document, written in the 2nd century."}, {"pk": 2855198, "translation": "NET", "book": 61, "chapter": 1, "verse": 18, "text": "When this voice was conveyed from heaven, we ourselves heard it, for we were with him on the holy mountain.", "comment": "tn The \u201cwe\u201d in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.
tn 2 Pet 1:17\u201318 comprise one sentence in Greek, with the main verb \u201cheard\u201d in v. 18. All else is temporally subordinate to that statement. Hence, more literally these verses read as follows: \u201cFor when he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: \u2018This is my beloved Son, in whom I am delighted,\u2019 we ourselves heard this voice when it was conveyed from heaven, when we were with him on the holy mountain.\u201d"}, {"pk": 2855199, "translation": "NET", "book": 61, "chapter": 1, "verse": 19, "text": "Moreover, we possess the prophetic word as an altogether reliable thing. You do well if you pay attention to this as you would to a light shining in a murky place, until the day dawns and the morning star rises in your hearts.", "comment": "tn Grk \u201cand.\u201d The use of \u03ba\u03b1\u03af (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.
sn We in v. 19 is apparently an inclusive \u201cwe\u201d (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10\u201313, passim).
tn \u201cTo this\u201d is a relative pronoun in Greek. The second half of v. 19 is thus a relative clause. Literally it reads \u201cto which you do well if you pay attention.\u201d
sn The phrase in your hearts is sometimes considered an inappropriate image for the parousia, since the coming of Christ will be visible to all. But Peter\u2019s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ\u2019s return) and hence can not be expected to be consistent with every point he wishes to make.
sn The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise \u2013 \u201cin your hearts.\u201d Most commentators see an allusion to Num 24:17 (\u201ca star shall rise out of Jacob\u201d) in Peter\u2019s words. Early Christian exegesis saw in that passage a prophecy about Christ\u2019s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter\u2019s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.
tn The comparative adjective \u03b2\u03b5\u03b2\u03b1\u03b9\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd (bebaioteron) is the complement to the object \u03c4\u1f78\u03bd \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b9\u03ba\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd (ton profhtikon logon). As such, the construction almost surely has the force \u201cThe prophetic word is (more certain/altogether certain) \u2013 and this is something that we all have.\u201d Many scholars prefer to read the construction as saying \u201cwe have the prophetic word made more sure,\u201d but such a nuance is unparalleled in object-complement constructions (when the construction has this force, \u03c0\u03bf\u03b9\u03ad\u03c9 [poiew] is present [as in 2 Pet 1:10]). The meaning, as construed in the translation, is that the Bible (in this case, the OT) that these believers had in their hands was a thoroughly reliable guide. Whether it was more certain than was even Peter\u2019s experience on the Mount of Transfiguration depends on whether the adjective should be taken as a true comparative (\u201cmore certain\u201d) or as an elative (\u201cvery certain, altogether certain\u201d). Some would categorically object to any experience functioning as a confirmation of the scriptures and hence would tend to give the adjective a comparative force. Yet the author labors to show that his gospel is trustworthy precisely because he was an eyewitness of this great event. Further, to say that the OT scriptures (the most likely meaning of \u201cthe prophetic word\u201d) were more trustworthy an authority than an apostle\u2019s own experience of Christ is both to misconstrue how prophecy took place in the OT (did not the prophets have visions or other experiences?) and to deny the final revelation of God in Christ (cf. Heb 1:2). In sum, since syntactically the meaning that \u201cwe have confirmed the prophetic word by our experience\u201d is improbable, and since contextually the meaning that \u201cwe have something that is a more reliable authority than experience, namely, the Bible\u201d is unlikely, we are left with the meaning \u201cwe have a very reliable authority, the Old Testament, as a witness to Christ\u2019s return.\u201d No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory \u03ba\u03b1\u03af (kai) suggests that the author is adding to his argument. He makes the statement that Christ will return, and backs it up with two points: (1) Peter himself (as well as the other apostles) was an eyewitness to the Transfiguration, which is a precursor to the Parousia; and (2) the Gentile believers, who were not on the Mount of Transfiguration, nevertheless have the Old Testament, a wholly reliable authority that also promises the return of Christ.
tn Grk \u201cpaying attention\u201d (the adverbial participle is either conditional [\u201cif you pay attention\u201d] or instrumental [\u201cby paying attention\u201d]; though there is difference in translation, there is virtually no difference in application). On a lexical level, \u201cpay attention to\u201d (\u03c0\u03c1\u03bf\u03c3\u03ad\u03c7\u03c9 [prosecw]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.
tn Grk \u201cas\u201d; \u1f61\u03c2 (Jws) clauses after imperatives or implied commands (as here) make a comparison of what should be true (imperative) to what is true (indicative). This is the case even when the verb of the \u1f61\u03c2 clause is only implied. Cf. Matt 6:10 (\u201cmay your will be done on earth as [it is] in heaven\u201d); 10:16 (\u201cbe wise as serpents [are], and be as gentle as doves [are]\u201d); 22:39 (\u201clove your neighbor as [you already do] love yourself\u201d)."}, {"pk": 2855200, "translation": "NET", "book": 61, "chapter": 1, "verse": 20, "text": "Above all, you do well if you recognize this: No prophecy of scripture ever comes about by the prophet\u2019s own imagination,", "comment": "tn Verse 20 is variously interpreted. There are three key terms here that help decide both the interpretation and the translation. As well, the relation to v. 21 informs the meaning of this verse. (1) The term \u201ccomes about\u201d (\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 [ginetai]) is often translated \u201cis a matter\u201d as in \u201cis a matter of one\u2019s own interpretation.\u201d But the progressive force for this verb is far more common. (2) The adjective \u1f30\u03b4\u03af\u03b1\u03c2 (idias) has been understood to mean (a) one\u2019s own (i.e., the reader\u2019s own), (b) its own (i.e., the particular prophecy\u2019s own), or (c) the prophet\u2019s own. Catholic scholarship has tended to see the reference to the reader (in the sense that no individual reader can understand scripture, but needs the interpretations handed down by the Church), while older Protestant scholarship has tended to see the reference to the individual passage being prophesied (and hence the Reformation doctrine of analogia fidei [analogy of faith], or scripture interpreting scripture). But neither of these views satisfactorily addresses the relationship of v. 20 to v. 21, nor do they do full justice to the meaning of \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9. (3) The meaning of \u1f10\u03c0\u03af\u03bb\u03c5\u03c3\u03b9\u03c2 (epilusi\") is difficult to determine, since it is a biblical hapax legomenon. Though it is sometimes used in the sense of interpretation in extra-biblical Greek, this is by no means a necessary sense. The basic idea of the word is unfolding, which can either indicate an explanation or a creation. It sometimes has the force of solution or even spell, both of which meanings could easily accommodate a prophetic utterance of some sort. Further, even the meaning explanation or interpretation easily fits a prophetic utterance, for prophets often, if not usually, explained visions and dreams. There is no instance of this word referring to the interpretation of scripture, however, suggesting that if interpretation is the meaning, it is the prophet\u2019s interpretation of his own vision. (4) The \u03b3\u03ac\u03c1 (gar) at the beginning of v. 21 gives the basis for the truth of the proposition in v. 20. The connection that makes the most satisfactory sense is that prophets did not invent their own prophecies (v. 20), for their impulse for prophesying came from God (v. 21).sn No prophecy of scripture ever comes about by the prophet\u2019s own imagination. 2 Pet 1:20\u201321, then, form an inclusio with v. 16: The Christian\u2019s faith and hope are not based on cleverly concocted fables but on the sure Word of God \u2013 one which the prophets, prompted by the Spirit of God, spoke. Peter\u2019s point is the same as is found elsewhere in the NT, i.e., that human prophets did not originate the message, but they did convey it, using their own personalities in the process.
tn Grk \u201cknowing this [to be] foremost.\u201d \u03a4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd (touto prwton) constitute the object and complement of \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 (ginwskonte\"). The participle is dependent on the main verb in v. 19 (\u201cyou do well [if you pay attention]\u201d), probably in a conditional usage. An alternative is to take it imperativally: \u201cAbove all, know this.\u201d In this rendering, \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd is functioning adverbially. Only here and 2 Pet 3:3 is \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd found in the NT, making a decision more difficult.
tn The \u1f45\u03c4\u03b9 (Joti) clause is appositional (\u201cknow this, that\u201d). English usage can use the colon with the same force."}, {"pk": 2855201, "translation": "NET", "book": 61, "chapter": 1, "verse": 21, "text": "for no prophecy was ever borne of human impulse; rather, men carried along by the Holy Spirit spoke from God.", "comment": "tn If, as seems probable, the \u201cprophecy\u201d mentioned here is to be identified with the \u201cprophecy of scripture\u201d mentioned in the previous verse, then the Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 (anqrwpoi, \u201cmen\u201d) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus \u201cmen\u201d has been used here in the translation. If, on the other hand, the \u201cprophecy\u201d mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions \u201csons and daughters\u201d as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9)."}, {"pk": 2855202, "translation": "NET", "book": 61, "chapter": 2, "verse": 1, "text": "But false prophets arose among the people, just as there will be false teachers among you. These false teachers will infiltrate your midst with destructive heresies, even to the point of denying the Master who bought them. As a result, they will bring swift destruction on themselves.", "comment": "sn There will be false teachers among you. Peter uses the same verb, \u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9 (ginomai), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.
sn By the use of the future tense (will infiltrate), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience\u2019s faith in the written Word before he could get to this point, for these false teachers will question both.
tn Or \u201cdestructive opinions,\u201d \u201cdestructive viewpoints.\u201d The genitive \u1f00\u03c0\u03c9\u03bb\u03b5\u03af\u03b1\u03c2 (apwleia\") could be taken either attributively (\u201cdestructive\u201d) or as a genitive of destination (\u201cleading to destruction\u201d). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (\u201cbringing swift destruction on themselves\u201d), translating it attributively is less cumbersome in English. Either way, the net result is the same.
tn Grk \u201cwill bring in,\u201d often with the connotation of secretiveness; \u201cyour midst\u201d is implied.
tn Grk \u201cwho\u201d; verse 1 is one sentence in Greek, the second half constituting a relative clause.
tn Grk \u201ceven.\u201d The \u03ba\u03b1\u03af (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.
tn Grk \u201cbringing.\u201d The present participle \u1f10\u03c0\u03ac\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (epagonte\") indicates the result of the preceding clause."}, {"pk": 2855203, "translation": "NET", "book": 61, "chapter": 2, "verse": 2, "text": "And many will follow their debauched lifestyles. Because of these false teachers, the way of truth will be slandered.", "comment": "tn \u201cDebauched lifestyles\u201d is literally \u201clicentiousnesses,\u201d \u201csensualities,\u201d \u201cdebaucheries.\u201d
tn Grk \u201cbecause of whom,\u201d introducing a subordinate clause to the first part of the verse.
tn Or \u201cblasphemed,\u201d \u201creviled,\u201d \u201ctreated with contempt.\u201d"}, {"pk": 2855204, "translation": "NET", "book": 61, "chapter": 2, "verse": 3, "text": "And in their greed they will exploit you with deceptive words. Their condemnation pronounced long ago is not sitting idly by; their destruction is not asleep.", "comment": "tn Grk \u201cto whom,\u201d introducing a subordinate relative clause.
tn Grk \u201cthe ancient judgment.\u201d
tn Grk \u201cis not idle.\u201d
tn Greek has \u201cand their.\u201d As introducing a synonymous parallel, it is superfluous in English."}, {"pk": 2855205, "translation": "NET", "book": 61, "chapter": 2, "verse": 4, "text": "For if God did not spare the angels who sinned, but threw them into hell and locked them up in chains in utter darkness, to be kept until the judgment,", "comment": "tc The reading \u03c3\u03b5\u03b9\u03c1\u03b1\u1fd6\u03c2 (seirai\", \u201cchains\u201d) is found in \u00cc72 P \u03a8 33 1739 \u00cf vg sy, while \u03c3\u03b9\u03c1\u03bf\u1fd6\u03c2 (sirois [or \u03c3\u03b5\u03b9\u03c1\u03bf\u1fd6\u03c2, seirois], \u201cpits\u201d) is found in \u05d0 A B C 81 pc. The evidence is thus fairly evenly divided. Internally, the reading adopted here (\u03c3\u03b5\u03b9\u03c1\u03b1\u1fd6\u03c2) is a rarer term, perhaps prompting some scribes to replace it with the more common word. However, this more common term is not a synonym and hence does not follow the normal pattern of scribes. As well, the use of the genitive \u03b6\u03cc\u03c6\u03bf\u03c5 (zofou) in \u201cchains of darkness\u201d is a bit awkward (a rare genitive of place), perhaps prompting some scribes to change the imagery to \u201cpits of darkness\u201d (in which case \u03b6\u03cc\u03c6\u03bf\u03c5 is an attributive genitive). A further point that complicates the issue is the relationship of 2 Peter to Jude. Jude\u2019s parallel (v. 6) has \u03b4\u03b5\u03c3\u03bc\u03bf\u1fd6\u03c2 (desmois, \u201cchains\u201d). Apart from the issue of whether 2 Peter used Jude or Jude used 2 Peter, this parallel suggests one of two possibilities: either (1) since these two books obviously have a literary relationship, \u03c3\u03b5\u03b9\u03c1\u03b1\u1fd6\u03c2 is original, or (2) early scribes, recognizing that these two books shared their material, changed \u03c3\u03b5\u03b9\u03c1\u03bf\u1fd6\u03c2 to \u03c3\u03b5\u03b9\u03c1\u03b1\u1fd6\u03c2 to conform the wording, at least conceptually, to Jude 6. On balance, \u03c3\u03b5\u03b9\u03c1\u03b1\u1fd6\u03c2 looks to be original because scribes were not prone to harmonize extensively between books other than the Gospels (although 2 Peter and Jude do display some of this harmonizing). Further, such harmonization is often, if not usually, verbally exact, but \u03b4\u03b5\u03c3\u03bc\u03bf\u1fd6\u03c2 is not a variant here.
tn The participle \u1f01\u03bc\u03b1\u03c1\u03c4\u03b7\u03c3\u03ac\u03bd\u03c4\u03c9\u03bd (Jamarthsantwn) could either be attributive (\u201cwho sinned\u201d) or adverbial (\u201cwhen they sinned\u201d). The relation to the judgment of the false teachers in v. 3 suggests that the objects of God\u2019s judgment are not in question, but the time frame for the execution of justice is. If the participle is taken temporally, the point of comparison is not as acute. The objection that the illustrations following (the flood, Sodom and Gomorrah) are viewed temporally does not mitigate this translation, for in both instances only the time of executing judgment is in view. Further, in both instances the OT notes that God withheld punishment for a long time.
tn Grk \u201ccasting them into Tartarus\u201d or \u201cholding them captive in Tartarus.\u201d This verb, \u03c4\u03b1\u03c1\u03c4\u03b1\u03c1\u03cc\u03c9 (tartarow), occurs only here in the NT, but its meaning is clearly established in both Hellenistic and Jewish literature. \u201cTartarus [was] thought of by the Greeks as a subterranean place lower than Hades where divine punishment was meted out, and so regarded in Israelite apocalyptic as well\u201d (BDAG 991 s.v.). Grammatically, it has been translated as an indicative because it is an attendant circumstance participle.
tn Grk \u201chanded them over.\u201d
tn The genitive \u03b6\u03cc\u03c6\u03bf\u03c5 (zofou) is taken as a genitive of place. See previous note for discussion."}, {"pk": 2855206, "translation": "NET", "book": 61, "chapter": 2, "verse": 5, "text": "and if he did not spare the ancient world, but did protect Noah, a herald of righteousness, along with seven others, when God brought a flood on an ungodly world,", "comment": "tn Grk \u201che\u201d; the referent (God) has been repeated here for clarity, although this is somewhat redundant with the beginning of v. 4.
tn \u201cAlong with seven others\u201d is implied in the cryptic, \u201cthe eighth, Noah.\u201d A more literal translation thus would be, \u201che did protect Noah [as] the eighth\u2026\u201d
tn Grk \u201ca world of the ungodly.\u201d"}, {"pk": 2855207, "translation": "NET", "book": 61, "chapter": 2, "verse": 6, "text": "and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, having appointed them to serve as an example to future generations of the ungodly,", "comment": "tn \u201cTo serve as\u201d is not in Greek but is implied in the object-complement construction.
tc Several important witnesses omit \u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u03c1\u03bf\u03c6\u1fc7 (katastrofh, \u201cdestruction\u201d; such as \u00cc72* B C* 1241 1739 1881 pc), but this is probably best explained as an accidental omission due to homoioarcton (the word following is \u03ba\u03b1\u03c4\u03ad\u03ba\u03c1\u03b9\u03bd\u03b5\u03bd [katekrinen, \u201che condemned\u201d]).tn Or \u201cruin,\u201d or \u201cextinction.\u201d The first part of this verse more literally reads \u201cAnd [if] he condemned to annihilation the cities of Sodom and Gomorrah, by turning them to ashes.\u201dsn The destruction of Sodom and Gomorrah is detailed in Gen 18:16\u201419:29.
tn The perfect participle \u03c4\u03b5\u03b8\u03b5\u03b9\u03ba\u1f7d\u03c2 (teqeikw\") suggests an antecedent act. More idiomatically, the idea seems to be, \u201cbecause he had already appointed them to serve as an example.\u201d
tn Grk \u201can example of the things coming to the ungodly,\u201d or perhaps \u201can example to the ungodly of coming [ages].\u201d"}, {"pk": 2855208, "translation": "NET", "book": 61, "chapter": 2, "verse": 7, "text": "and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless men,", "comment": "tn This verse more literally reads \u201cAnd [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.\u201d
tn Or \u201cunprincipled.\u201d"}, {"pk": 2855209, "translation": "NET", "book": 61, "chapter": 2, "verse": 8, "text": "(for while he lived among them day after day, that righteous man was tormented in his righteous soul by the lawless deeds he saw and heard )", "comment": "tn Grk \u201cthat righteous man tormented his righteous soul.\u201d
tn Grk \u201cby lawless deeds, in seeing and hearing [them].\u201d"}, {"pk": 2855210, "translation": "NET", "book": 61, "chapter": 2, "verse": 9, "text": "\u2014 if so, then the Lord knows how to rescue the godly from their trials, and to reserve the unrighteous for punishment at the day of judgment,", "comment": "tn The adverbial participle \u03ba\u03bf\u03bb\u03b1\u03b6\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 (kolazomenou\") can refer either to contemporaneous time or subsequent time. At stake is the meaning of the following prepositional phrase (at the day of judgment or until the day of judgment). If the participle is contemporaneous, the idea is \u201cto keep the ungodly in a state of punishment until the day of judgment.\u201d If subsequent, the meaning is \u201cto keep the ungodly to be punished at the day of judgment.\u201d Many commentators/translations opt for the first view, assuming that the present participle cannot be used of subsequent time. However, the present participle is the normal one used for result, and is often used of purpose (cf., e.g., for present participles suggesting result, Mark 9:7; Luke 4:15; John 5:18; Eph 2:15; 2 Pet 2:1, mentioned above; for present participles indicating purpose, note Luke 10:25; John 12:33; Acts 3:26; 2 Pet 2:10 [as even most translations render it]). Further, the context supports this: 2:1\u201310 forms something of an inclusio, in which the final end of the false teachers is mentioned specifically in v. 1, then as a general principle in v. 9. The point of v. 3 \u2013 that the punishment of the false teachers is certain, even though the sentence has not yet been carried out, is underscored by a participle of purpose in v. 9.
tn The Greek is one long conditional sentence, from v. 4 to v. 10a. 2 Pet 2:4\u20138 constitute the protasis; vv. 9 and 10a, the apodosis. In order to show this connection more clearly, a resumptive summary protasis \u2013 \u201cif so,\u201d or \u201cif God did these things\u201d \u2013 is needed in English translation.
tn Grk \u201cfrom trial,\u201d or possibly \u201cfrom temptation\u201d (though this second meaning for \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u03cc\u03c2 (peirasmo\") does not fit the context in which Noah and Lot are seen as in the midst of trials, not temptation)."}, {"pk": 2855211, "translation": "NET", "book": 61, "chapter": 2, "verse": 10, "text": "especially those who indulge their fleshly desires and who despise authority. Brazen and insolent, they are not afraid to insult the glorious ones,", "comment": "tn Grk \u201cthose who go after the flesh in [its] lust.\u201d
tn The translation takes \u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 (blasfhmounte\") as an adverbial participle of purpose, as most translations do. However, it is also possible to see this temporally (thus, \u201cthey do not tremble when they blaspheme\u201d).
tn \u0394\u03cc\u03be\u03b1\u03c2 (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends.
tn There is no \u201cand\u201d in Greek; it is supplied for the sake of English convention."}, {"pk": 2855212, "translation": "NET", "book": 61, "chapter": 2, "verse": 11, "text": "yet even angels, who are much more powerful, do not bring a slanderous judgment against them before the Lord.", "comment": "tn Grk \u201cwhereas.\u201d
tn Grk \u201cwho are greater in strength and power.\u201d What is being compared, however, could either be the false teachers or \u201cthe glorious ones,\u201d in which case \u201cangels\u201d would refer to good angels and \u201cthe glorious ones\u201d to evil angels.
tn Or \u201cinsulting.\u201d The word comes from the same root as the term found in v. 10 (\u201cinsult\u201d), v. 12 (\u201cinsulting\u201d), and v. 2 (\u201cwill be slandered\u201d). The author is fond of building his case by the repetition of a word in a slightly different context so that the readers make the necessary connection. English usage cannot always convey this connection because a given word in one language cannot always be translated the same way in another.
tc \u2021 Some witnesses lack \u03c0\u03b1\u03c1\u1f70 \u03ba\u03c5\u03c1\u03af\u1ff3 (para kuriw; so A \u03a8 33 81 1505 1881 2464 al vg co), while others have the genitive \u03c0\u03b1\u03c1\u1f70 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (para kuriou; so \u00cc72 1241 al syph,h**). The majority of witnesses (including \u05d0 B C P 1739 \u00cf) read the dative \u03c0\u03b1\u03c1\u1f70 \u03ba\u03c5\u03c1\u03af\u1ff3. The genitive expression suggests that angels would not pronounce a judgment on \u201cthe glorious ones\u201d from the Lord, while the dative indicates that angels would not pronounce a judgment on \u201cthe glorious ones\u201d in the presence of the Lord. The parallel in Jude 9 speaks of a reviling judgment against the devil in which the prepositional phrase is entirely absent. At the same time, in that parallel Michael does say, \u201cThe Lord rebuke you.\u201d (Hence, he is offering something of a judgment from the Lord.) The best options externally are the dative or the omission of the phrase, but a decision is difficult. Internally, the omission may possibly be a motivated reading in that it finds a parallel in Jude 9 (where no prepositional phrase is used). All things considered, the dative is to be preferred, though with much reservation."}, {"pk": 2855213, "translation": "NET", "book": 61, "chapter": 2, "verse": 12, "text": "But these men, like irrational animals \u2014 creatures of instinct, born to be caught and destroyed \u2014 do not understand whom they are insulting, and consequently in their destruction they will be destroyed,", "comment": "tn There is no conjunction joining this last clause of v. 12 to the preceding (i.e., no \u201cand consequently\u201d). The argument builds asyndetically (a powerful rhetorical device in Greek), but cannot be naturally expressed in English as such.
tn 2 Pet 2:12 through 16 constitute one cumbersome sentence in Greek. It is difficult to tell whether a hard break belongs in the middle of v. 13, as the translation has it, or whether the compounding of participles is meant in a loosely descriptive sort of way, without strong grammatical connection. Either way, the sentence rambles in a way that often betrays a great \u201cvehemence of spirit\u201d (A. T. Robertson, Grammar, 435). The author is obviously agitated at these false teachers who are to come.
tn The false teachers could conceivably be men or women, but in v. 14 they are said to have eyes \u201cfull of an adulteress.\u201d This can only refer to men. Hence, both here and in v. 17 the false teachers are described as \u201cmen.\u201d
tn Grk \u201cborn for capture and destruction.\u201d
tn Grk \u201cwith [reference to] whom.\u201d
tn This cryptic expression has been variously interpreted. (1) It could involve a simple cognate dative in which case the idea is \u201cthey will be utterly destroyed.\u201d But the presence of \u03b1\u1f50\u03c4\u1ff6\u03bd (autwn; their, of them) is problematic for this view. Other, more plausible views are: (2) the false teachers will be destroyed at the same time as the irrational beasts, or (3) in the same manner as these creatures (i.e., by being caught); or (4) the false teachers will be destroyed together with the evil angels whom they insult. Because of the difficulties of the text, it was thought best to leave it ambiguous, as the Greek has it."}, {"pk": 2855214, "translation": "NET", "book": 61, "chapter": 2, "verse": 13, "text": "suffering harm as the wages for their harmful ways. By considering it a pleasure to carouse in broad daylight, they are stains and blemishes, indulging in their deceitful pleasures when they feast together with you.", "comment": "tn There is a play on words in Greek, but this is difficult to express adequately in English. The verb \u1f00\u03b4\u03b9\u03ba\u03ad\u03c9 (adikew) as a passive means \u201cto suffer harm,\u201d or \u201cto suffer an injustice.\u201d The noun \u1f00\u03b4\u03b9\u03ba\u03af\u03b1 (adikia) means \u201cunrighteousness.\u201d Since the Greek verb has a wider field of meaning than the English, to translate it as suffer an injustice is unwarranted, for it implicitly attributes evil to God. As R. Bauckham notes, \u201cin English it is impossible to translate \u1f00\u03b4\u03b9\u03ba\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 as a morally neutral term and \u1f00\u03b4\u03b9\u03ba\u03af\u03b1\u03c2 with a morally pejorative term, while retaining the play on words\u201d (Jude, 2 Peter [WBC], 265).
tn Grk \u201cconsidering carousing in the daytime a pleasure.\u201d
tn Or \u201ccarousing,\u201d \u201creveling.\u201d The participle \u1f10\u03bd\u03c4\u03c1\u03c5\u03c6\u1ff6\u03bd\u03c4\u03b5\u03c2 (entrufwnte\") is a cognate to the noun \u03c4\u03c1\u03c5\u03c6\u1f75 (trufh, \u201ccarousing\u201d) used earlier in the verse."}, {"pk": 2855215, "translation": "NET", "book": 61, "chapter": 2, "verse": 14, "text": "Their eyes, full of adultery, never stop sinning; they entice unstable people. They have trained their hearts for greed, these cursed children!", "comment": "tn Grk \u201chaving eyes.\u201d See note on \u201cmen\u201d at the beginning of v. 12.
tn Grk \u201cfull of an adulteress.\u201d
tn Grk \u201cand unceasing from sin.\u201d Some translate this \u201cinsatiable for sin,\u201d but such a translation is based on a textual variant with inadequate support.
tn Grk \u201centicing.\u201d See note on \u201cmen\u201d at the beginning of v. 12.
tn \u201cPeople\u201d is literally \u201csouls.\u201d The term \u03c8\u03c5\u03c7\u1f75 (yuch) can refer to one\u2019s soul, one\u2019s life, or oneself.
tn Grk \u201chaving hearts trained in greediness, children of cursing.\u201d The participles continue the general description of the false teachers, without strong grammatical connection. The genitive \u03ba\u03b1\u03c4\u03ac\u03c1\u03b1\u03c2 (kataras, \u201cof cursing\u201d) is taken attributively here."}, {"pk": 2855216, "translation": "NET", "book": 61, "chapter": 2, "verse": 15, "text": "By forsaking the right path they have gone astray, because they followed the way of Balaam son of Bosor, who loved the wages of unrighteousness,", "comment": "tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read \u201cBeor\u201d here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA27 reads \u201cBosor,\u201d an otherwise unattested form of the name of Balaam\u2019s father.
tn \u201cWages of unrighteousness\u201d in Greek is the same expression found in v. 13, \u201cwages for harmful ways.\u201d The repetition makes the link between the false teachers and Balaam more concrete."}, {"pk": 2855217, "translation": "NET", "book": 61, "chapter": 2, "verse": 16, "text": "yet was rebuked for his own transgression (a dumb donkey, speaking with a human voice, restrained the prophet\u2019s madness).", "comment": "tn Grk \u201cbut he had a rebuke.\u201d
tn The Greek word \u1f04\u03c6\u03c9\u03bd\u03bf\u03c2 (afwno\") means \u201cmute, silent\u201d or \u201cincapable of speech.\u201d For reasons of English style the word \u201cdumb\u201d was used in the translation. Despite the potential for misunderstanding (since \u201cdumb\u201d can refer to a lack of intellectual capability) more dynamic glosses were judged to be inelegant.
tn Grk \u201ca voice of a (man/person).\u201d
sn Balaam\u2019s activities are detailed in Num 22\u201424 (see also Num 31:8, 16)."}, {"pk": 2855218, "translation": "NET", "book": 61, "chapter": 2, "verse": 17, "text": "These men are waterless springs and mists driven by a storm, for whom the utter depths of darkness have been reserved.", "comment": "tn Although some translations have simply \u201cthese\u201d or \u201cthese people,\u201d since in v. 14 they are described as having eyes \u201cfull of an adulteress,\u201d men are in view.
tn Grk \u201cutter darkness of darkness.\u201d Verse 4 speaks of wicked angels presently in \u201cchains of utter darkness,\u201d while the final fate of the false teachers is a darker place still."}, {"pk": 2855219, "translation": "NET", "book": 61, "chapter": 2, "verse": 18, "text": "For by speaking high-sounding but empty words they are able to entice, with fleshly desires and with debauchery, people who have just escaped from those who reside in error.", "comment": "tn Grk \u201cwith the lusts of the flesh, with debauchery.\u201d
tn Grk \u201chigh-sounding words of futility.\u201d
tn Grk \u201cthey entice.\u201d
tn Grk \u201cthose.\u201d
tn Or \u201cthose who are barely escaping.\u201d
tn Or \u201cdeceit.\u201d"}, {"pk": 2855220, "translation": "NET", "book": 61, "chapter": 2, "verse": 19, "text": "Although these false teachers promise such people freedom, they themselves are enslaved to immorality. For whatever a person succumbs to, to that he is enslaved.", "comment": "tn Grk \u201cfor by what someone is overcome, to this he is enslaved.\u201d
tn Verse 19 is a subordinate clause in Greek. The masculine nominative participle \u201cpromising\u201d (\u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9, epangellomenoi) refers back to the subject of vv. 17\u201318. At the same time, it functions subordinately to the following participle, \u1f51\u03c0\u03ac\u03c1\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 (Juparconte\", \u201cwhile being\u201d).
tn Grk \u201cthem.\u201d
tn Grk \u201cslaves of.\u201d See the note on the word \u201cslave\u201d in 1:1.
tn Or \u201ccorruption,\u201d \u201cdepravity.\u201d Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: \u201cuttering\u2026they entice\u2026promising\u2026being (enslaved).\u201d The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences."}, {"pk": 2855221, "translation": "NET", "book": 61, "chapter": 2, "verse": 20, "text": "For if after they have escaped the filthy things of the world through the rich knowledge of our Lord and Savior Jesus Christ, they again get entangled in them and succumb to them, their last state has become worse for them than their first.", "comment": "tn Grk \u201c(and/but) they.\u201d
tn Grk \u201cdefilements\u201d; \u201ccontaminations\u201d; \u201cpollutions.\u201d
sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.
tn Grk \u201cthey again, after becoming entangled in them, are overcome by them.\u201d"}, {"pk": 2855222, "translation": "NET", "book": 61, "chapter": 2, "verse": 21, "text": "For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment that had been delivered to them."}, {"pk": 2855223, "translation": "NET", "book": 61, "chapter": 2, "verse": 22, "text": "They are illustrations of this true proverb: \u201cA dog returns to its own vomit,\u201d and \u201cA sow, after washing herself, wallows in the mire.\u201d", "comment": "tn Or \u201cafter being washed.\u201d The middle verb may be direct (\u201cwash oneself\u201d) or permissive (\u201callow oneself to be washed\u201d).
tn Grk \u201cthe [statement] of the true proverb has happened to them.\u201d The idiom in Greek cannot be translated easily in English.
tn The quotation is a loose rendering of Prov 26:11. This proverb involves a participle that is translated like a finite verb (\u201creturns\u201d). In the LXX this line constitutes a subordinate and dependent clause. But since the line has been lifted from its original context, it has been translated as an independent statement.
tn The source of this quotation is uncertain. Heraclitus has often been mentioned as a possible source, but this is doubtful. Other options on the translation of the second line include a sow, having (once) bathed herself (in mud), (returns) to wallowing in the mire, or a sow that washes herself by wallowing in the mire (BDAG 181 s.v. \u03b2\u03cc\u03c1\u03b2\u03bf\u03c1\u03bf\u03c2). The advantage of this last translation is that no verbs need to be supplied for it to make sense. The disadvantage is that in this context it does not make any contribution to the argument. Since the source of the quotation is not known, there is some guesswork involved in the reconstruction. Most commentators prefer a translation similar to the one in the text above."}, {"pk": 2855224, "translation": "NET", "book": 61, "chapter": 3, "verse": 1, "text": "Dear friends, this is already the second letter I have written you, in which I am trying to stir up your pure mind by way of reminder:", "comment": "tn The relative pronoun is plural, indicating that the following statement is true about both letters.
tn Grk \u201cI am already writing this [as] a second letter.\u201d The object-complement construction is more smoothly rendered in English a bit differently. Further, although the present tense \u03b3\u03c1\u03ac\u03c6\u03c9 (grafw) is used here, English convention employs an epistolary past tense. (The Greek epistolary aorist might have been expected here, but it also occurs in situations unlike its English counterparts.)
tn Or \u201cI have stirred up, aroused.\u201d The translation treats the present tense verb as a conative present."}, {"pk": 2855225, "translation": "NET", "book": 61, "chapter": 3, "verse": 2, "text": "I want you to recall both the predictions foretold by the holy prophets and the commandment of the Lord and Savior through your apostles.", "comment": "tn Grk \u201cwords.\u201d In conjunction with \u03c0\u03c1\u03cc\u03b5\u03b9\u03c0\u03bf\u03bd (proeipon), however, the meaning of the construction is that the prophets uttered prophecies.
tn Grk \u201cto remember.\u201d \u201cI want you\u201d is supplied to smooth out the English. The Greek infinitive is subordinate to the previous clause.
tn \u201cBoth\u201d is not in Greek; it is supplied to show more clearly that there are two objects of the infinitive \u201cto remember\u201d \u2013 predictions and commandment.
sn Holy prophets\u2026apostles. The first chapter demonstrated that the OT prophets were trustworthy guides (1:19\u201321) and that the NT apostles were also authoritative (1:16\u201318). Now, using the same catch phrase found in the Greek text of 1:20 (\u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2, touto prwton ginwskontes), Peter points to specific prophecies of the prophets as an argument against the false teachers."}, {"pk": 2855226, "translation": "NET", "book": 61, "chapter": 3, "verse": 3, "text": "Above all, understand this: In the last days blatant scoffers will come, being propelled by their own evil urges", "comment": "tn The Greek reads \u201cscoffers in their scoffing\u201d for \u201cblatant scoffers.\u201d The use of the cognate dative is a Semitism designed to intensify the word it is related to. The idiom is foreign to English. As a Semitism, it is further incidental evidence of the authenticity of the letter (see the note on \u201cSimeon\u201d in 1:1 for other evidence).
tn Grk \u201cknowing this [to be] foremost.\u201d \u03a4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd (touto prwton) constitute the object and complement of \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 (ginwskonte\"). The participle is loosely dependent on the infinitive in v. 2 (\u201c[I want you] to recall\u201d), perhaps in a telic sense (thus, \u201c[I want you] to recall\u2026[and especially] to understand this as foremost\u201d). The following statement then would constitute the main predictions with which the author was presently concerned. An alternative is to take it imperativally: \u201cAbove all, know this.\u201d In this instance, however, there is little semantic difference (since a telic participle and imperatival participle end up urging an action). Cf. also 2 Pet 1:20.
tn Grk \u201cgoing according to their own evil urges.\u201d"}, {"pk": 2855227, "translation": "NET", "book": 61, "chapter": 3, "verse": 4, "text": "and saying, \u201cWhere is his promised return? For ever since our ancestors died, all things have continued as they were from the beginning of creation.\u201d", "comment": "tn The present participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes, \u201csaying\u201d) most likely indicates result. Thus, their denial of the Lord\u2019s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear.
tn The prepositional phrase with the relative pronoun, \u1f00\u03c6\u1fbf \u1f27\u03c2 (af\u2019 |h\"), is used adverbially or conjunctively without antecedent (see BDAG 727 s.v. \u1f45\u03c2 1.k.).
tn Grk \u201cWhere is the promise of his coming?\u201d The genitive \u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u03b1\u03c2 (parousia\", \u201ccoming, advent, return\u201d) is best taken as an attributed genitive (in which the head noun, promise, functions semantically as an adjective; see ExSyn 89-91).
tn Grk \u201cfathers.\u201d The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature.
tn The verb \u03ba\u03bf\u03b9\u03bc\u03ac\u03c9 (koimaw) literally means \u201csleep,\u201d but it is often used in the Bible as a euphemism for the death of a believer.
tn Grk \u201cthus,\u201d \u201cin the same manner.\u201d"}, {"pk": 2855228, "translation": "NET", "book": 61, "chapter": 3, "verse": 5, "text": "For they deliberately suppress this fact, that by the word of God heavens existed long ago and an earth was formed out of water and by means of water.", "comment": "tn The word order in Greek places \u201cthe word of God\u201d at the end of the sentence. See discussion in the note on \u201cthese things\u201d in v. 6.
tn The Greek is difficult at this point. An alternative is \u201cEven though they maintain this, it escapes them that\u2026\u201d Literally the idea seems to be: \u201cFor this escapes these [men] who wish [it to be so].\u201d
tn Or \u201cland,\u201d \u201cthe earth.\u201d"}, {"pk": 2855229, "translation": "NET", "book": 61, "chapter": 3, "verse": 6, "text": "Through these things the world existing at that time was destroyed when it was deluged with water.", "comment": "tn The antecedent is ambiguous. It could refer to the heavens, the heavens and earth, or the water and the word. If the reference is to the heavens, the author is reflecting on the Genesis account about \u201cthe floodgates of the heavens\u201d being opened (Gen 7:11). If the reference is to the heavens and earth, he is also thinking about the cosmic upheaval that helped to produce the flood (Gen 6:11). If the reference is to the water and the word, he is indicating both the means (water) and the cause (word of God). This last interpretation is the most likely since the final nouns of v. 5 are \u201cwater\u201d and \u201cword of God,\u201d making them the nearest antecedents."}, {"pk": 2855230, "translation": "NET", "book": 61, "chapter": 3, "verse": 7, "text": "But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.", "comment": "tn Grk \u201cthe ungodly people.\u201d"}, {"pk": 2855231, "translation": "NET", "book": 61, "chapter": 3, "verse": 8, "text": "Now, dear friends, do not let this one thing escape your notice, that a single day is like a thousand years with the Lord and a thousand years are like a single day.", "comment": "tn The same verb, \u03bb\u03b1\u03bd\u03b8\u03ac\u03bd\u03c9 (lanqanw, \u201cescape\u201d) used in v. 5 is found here (there, translated \u201csuppress\u201d)."}, {"pk": 2855232, "translation": "NET", "book": 61, "chapter": 3, "verse": 9, "text": "The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance.", "comment": "tn Or perhaps, \u201cthe Lord is not delaying [the fulfillment of] his promise,\u201d or perhaps \u201cthe Lord of the promise is not delaying.\u201d The verb can mean \u201cto delay,\u201d \u201cto be slow,\u201d or \u201cto be hesitant.\u201d
tn Grk \u201cnot wishing.\u201d The participle most likely has a causal force, explaining why the Lord is patient.
sn He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples\u2019 wills. Some of the latter argue that the \u201cany\u201d here means \u201cany of you\u201d and that all the elect will repent before the return of Christ, because this is God\u2019s will. Both of these positions have problems. The \u201cany\u201d in this context means \u201cany of you.\u201d (This can be seen by the dependent participle which gives the reason why the Lord is patient \u201ctoward you.\u201d) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are \u201csitting on the fence\u201d as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in Acts 8, is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as \u201cbrothers, sisters, saints, etc.,\u201d yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as \u201cChristian\u201d he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term \u201cwish\u201d (a participle in Greek from the verb boulomai). It often represents a mere wish, or one\u2019s desiderative will, rather than one\u2019s resolve. Unless God\u2019s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God\u2019s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of Gods desiderative will, without comment on his decretive will.
tn Grk \u201creach to repentance.\u201d Repentance thus seems to be a quantifiable state, or turning point. The verb \u03c7\u03c9\u03c1\u03ad\u03c9 (cwrew, \u201creach\u201d) typically involves the connotation of \u201cobtain the full measure of\u201d something. It is thus most appropriate as referring to the repentance that accompanies conversion."}, {"pk": 2855233, "translation": "NET", "book": 61, "chapter": 3, "verse": 10, "text": "But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare.", "comment": "tn Grk \u201cin which.\u201d
tn Or \u201cpass away.\u201d
tn Or \u201chissing sound,\u201d \u201cwhirring sound,\u201d \u201crushing sound,\u201d or \u201cloud noise.\u201d The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context.
tn Grk \u201celements.\u201d Most commentators are agreed that \u201ccelestial bodies\u201d is meant, in light of this well-worn usage of \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03b1 (stoiceia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion.
tn Grk \u201cbe dissolved.\u201d
tn Grk \u201cbeing burned up.\u201d
tn Grk \u201cthe works in it.\u201d
tc One of the most difficult textual problems in the NT is found in v. 10. The reading \u03b5\u1f51\u03c1\u03b5\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (Jeureqhsetai), which enjoys by far the best support (\u05d0 B K P 0156vid 323 1241 1739txt pc) is nevertheless so difficult a reading that many scholars regard it as nonsensical. (NA27 lists five conjectures by scholars, from Hort to Mayor, in this text.) As R. Bauckham has pointed out, solutions to the problem are of three sorts: (1) conjectural emendation (which normally speaks more of the ingenuity of the scholar who makes the proposal than of the truth of the conjecture, e.g., changing one letter in the previous word, \u1f14\u03c1\u03b3\u03b1 [erga] becomes \u1f04\u03c1\u03b3\u03b1 [arga] with the meaning, \u201cthe earth and the things in it will be found useless\u201d); (2) adoption of one of several variant readings (all of which, however, are easier than this one and simply cannot explain how this reading arose, e.g., the reading of \u00cc72 which adds \u03bb\u03c5\u03cc\u03bc\u03b5\u03bd\u03b1 [luomena] to the verb \u2013 a reading suggested no doubt by the threefold occurrence of this verb in the surrounding verses: \u201cthe earth and its works will be found dissolved\u201d; or the simplest variant, the reading of the Sahidic mss, \u03bf\u1f50\u03c7 [ouc] preceding \u1f11\u03c5\u03c1\u03b5\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 \u2013 \u201cwill not be found\u201d); or (3) interpretive gymnastics which regards the text as settled but has to do some manipulation to its normal meaning. Bauckham puts forth an excellent case that the third option is to be preferred and that the meaning of the term is virtually the equivalent of \u201cwill be disclosed,\u201d \u201cwill be manifested.\u201d (That this meaning is not readily apparent may in fact have been the reason for so many variants and conjectures.) Thus, the force of the clause is that \u201cthe earth and the works [done by men] in it will be stripped bare [before God].\u201d In addition, the unusualness of the expression is certainly in keeping with the author\u2019s style throughout this little book. Hence, what looks to be suspect because of its abnormalities, upon closer inspection is actually in keeping with the author\u2019s stylistic idiosyncrasies. The meaning of the text then is that all but the earth and men\u2019s works will be destroyed. Everything will be removed so that humanity will stand naked before God. Textually, then, on both external and internal grounds, \u03b5\u1f51\u03c1\u03b5\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 commends itself as the preferred reading."}, {"pk": 2855234, "translation": "NET", "book": 61, "chapter": 3, "verse": 11, "text": "Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness,", "comment": "tn Grk \u201call these things thus being dissolved.\u201d
tn Or \u201cthus.\u201d
tc \u2021 Most mss have a pronoun with the infinitive \u2013 either \u1f51\u03bc\u1fb6\u03c2 (Jumas, \u201cyou\u201d; found in A C[*] P \u03a8 048vid 33 1739 \u00cf, as well as the corrector of \u00cc72 and second corrector of \u05d0), \u1f21\u03bc\u1fb6\u03c2 (Jhmas, \u201cwe\u201d; read by \u05d0* 630 2464 al), or \u1f11\u03b1\u03c5\u03c4\u03bf\u03cd\u03c2 (Jeautous, \u201c[you your]selves/[we our]selves,\u201d read by 1243). But the shorter reading (with no pronoun) has the support of \u00cc72*,74vid B pc. Though slim, the evidence for the omission is nevertheless the earliest. Further, the addition of some pronoun, especially the second person pronoun, seems to be a clarifying variant. It would be difficult to explain the pronoun\u2019s absence in some witnesses if the pronoun were original. That three different pronouns have shown up in the mss is testimony for the omission. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA 27 has \u1f51\u03bc\u1fb6\u03c2 in brackets, indicating doubt as to its authenticity.tn Or \u201cyou.\u201d
tn Grk \u201cin holy conduct and godliness.\u201d"}, {"pk": 2855235, "translation": "NET", "book": 61, "chapter": 3, "verse": 12, "text": "while waiting for and hastening the coming of the day of God? Because of this day, the heavens will be burned up and dissolve, and the celestial bodies will melt away in a blaze!", "comment": "tn Or possibly, \u201cstriving for,\u201d but the meaning \u201chasten\u201d for \u03c3\u03c0\u03bf\u03c5\u03b4\u03ac\u03b6\u03c9 (spoudazw) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God.
sn The coming of the day of God. Peter elsewhere describes the coming or parousia as the coming of Christ (cf. 2 Pet 1:16; 3:4). The almost casual exchange between \u201cGod\u201d and \u201cChrist\u201d in this little book, and elsewhere in the NT, argues strongly for the deity of Christ (see esp. 1:1).
tn Grk \u201con account of which\u201d (a subordinate relative clause in Greek).
tn Grk \u201cbeing burned up, will dissolve.\u201d
tn See note in v. 10 on \u201ccelestial bodies.\u201d
tn Grk \u201cbeing burned up\u201d (see v. 10)."}, {"pk": 2855236, "translation": "NET", "book": 61, "chapter": 3, "verse": 13, "text": "But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.", "comment": "tn Or possibly, \u201clet us wait for.\u201d The form in Greek (\u03c0\u03c1\u03bf\u03c3\u03b4\u03cc\u03ba\u03c9\u03bc\u03b5\u03bd, prosdokwmen) could be either indicative or subjunctive. The present participle in v. 14, however, is best taken causally (\u201csince you are waiting for\u201d), suggesting that the indicative is to be read here.
tn The relative pronoun is plural, indicating that the sphere in which righteousness dwells is both the new heavens and the new earth.
tn Grk \u201cdwells.\u201d The verb \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03ad\u03c9 (katoikew) is an intensive cognate of \u03bf\u1f30\u03ba\u03ad\u03c9 (oikew), often with the connotation of \u201ctaking up residence,\u201d \u201csettling down,\u201d being at home,\u201d etc. Cf., e.g., Matt 2:23; Acts 17:26; 22:12; Eph 3:17; Col 1:19; 2:9. Hence, the addition of the adverb \u201ctruly\u201d is implicit in the connotation of the verb in a context such as this."}, {"pk": 2855237, "translation": "NET", "book": 61, "chapter": 3, "verse": 14, "text": "Therefore, dear friends, since you are waiting for these things, strive to be found at peace, without spot or blemish, when you come into his presence.", "comment": "sn The Greek verb used in the phrase strive to be found is the same as is found in v. 10, translated \u201claid bare.\u201d In typical Petrine fashion, a conceptual link is made by the same linkage of terms. The point of these two verses thus becomes clear: When the heavens disappear and the earth and its inhabitants are stripped bare before the throne of God, they should strive to make sure that their lives are pure and that they have nothing to hide.
tn Grk \u201cdear friends, waiting for.\u201d See note in v. 13 on \u201cwaiting for.\u201d
tn \u201cWhen you come into\u201d is not in Greek. However, the dative pronoun \u03b1\u1f50\u03c4\u1ff7 (autw) does not indicate agency (\u201cby him\u201d), but presence or sphere. The idea is \u201cstrive to found {before him/in his presence}.\u201d"}, {"pk": 2855238, "translation": "NET", "book": 61, "chapter": 3, "verse": 15, "text": "And regard the patience of our Lord as salvation, just as also our dear brother Paul wrote to you, according to the wisdom given to him,", "comment": "tn The language here is cryptic. It probably means \u201cregard the patience of our Lord as an opportunity for salvation.\u201d In the least, Peter is urging his audience to take a different view of the delay of the parousia than that of the false teachers.
sn Critics generally assume that 2 Peter is not authentic, partially because in vv. 15\u201316 Paul is said to have written scripture. It is assumed that a recognition of Paul\u2019s writings as scripture could not have happened until early in the 2nd century. However, in the same breath that Paul is canonized, Peter also calls him \u201cbrother.\u201d This is unparalleled in the 2nd century apocryphal works, as well as early patristic writings, in which the apostles are universally elevated above the author and readers; here, Peter simply says \u201che\u2019s one of us.\u201d
sn Paul wrote to you. That Paul had written to these people indicates that they are most likely Gentiles. Further, that Peter is now writing to them suggests that Paul had already died, for Peter was the apostle to the circumcised. Peter apparently decided to write his two letters to Paul\u2019s churches shortly after Paul\u2019s death, both to connect with them personally and theologically (Paul\u2019s gospel is Peter\u2019s gospel) and to warn them of the wolves in sheep\u2019s clothing that would come in to destroy the flock. Thus, part of Peter\u2019s purpose seems to be to anchor his readership on the written documents of the Christian community (both the Old Testament and Paul\u2019s letters) as a safeguard against heretics."}, {"pk": 2855239, "translation": "NET", "book": 61, "chapter": 3, "verse": 16, "text": "speaking of these things in all his letters. Some things in these letters are hard to understand, things the ignorant and unstable twist to their own destruction, as they also do to the rest of the scriptures.", "comment": "tn Grk \u201cas also in all his letters speaking in them of these things.\u201d
tn Grk \u201cin which are some things hard to understand.\u201d
tn Grk \u201cwhich.\u201d The antecedent is the \u201cthings hard to understand,\u201d not the entirety of Paul\u2019s letters. A significant principle is seen here: The primary proof texts used for faith and practice ought to be the clear passages that are undisputed in their meaning. Heresy today is still largely built on obscure texts.
tn Or \u201cdistort,\u201d \u201cwrench,\u201d \u201ctorture\u201d (all are apt descriptions of what heretics do to scripture).
sn This one incidental line, the rest of the scriptures, links Paul\u2019s writings with scripture. This is thus one of the earliest affirmations of any part of the NT as scripture. Peter\u2019s words were prophetic and were intended as a preemptive strike against the heretics to come."}, {"pk": 2855240, "translation": "NET", "book": 61, "chapter": 3, "verse": 17, "text": "Therefore, dear friends, since you have been forewarned, be on your guard that you do not get led astray by the error of these unprincipled men and fall from your firm grasp on the truth.", "comment": "tn Grk \u201cknowing beforehand.\u201d
tn Or \u201clawless ones.\u201d sn These unprincipled men. The same word is used in 2:7, suggesting further that the heretics in view in chapter 3 are the false teachers of chapter 2.
tn Grk \u201cfall from your firmness.\u201d"}, {"pk": 2855241, "translation": "NET", "book": 61, "chapter": 3, "verse": 18, "text": "But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the honor both now and on that eternal day.", "comment": "tn The term \u201cknowledge\u201d (\u03b3\u03bd\u1ff6\u03c3\u03b9\u03c2, gnwsis) used here is not the same as is found in 2 Pet 1:2, 3, 8; 2:20. This term is found in 1:5 and 1:6.
tn Or \u201cuntil.\u201d
tc \u2021 The vast bulk of mss add \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d) at the end of this letter, as they do almost all the rest of the NT books (only Acts, James, and 3 John lack a majority of witnesses supporting a concluding \u1f00\u03bc\u1f75\u03bd). The omission in B 1241 1243 1739* 1881 2298 appears to be original, although the fact that some of the best and earliest Alexandrian witnesses (\u00cc72 \u05d0 A C P \u03a8 33 co), along with the Byzantine text and early versions (vg sy), add the particle renders such a judgment less than iron-clad. NA27 places the word in brackets, indicating doubts as to its authenticity.tn Grk \u201cday of eternity.\u201d"}, {"pk": 2855242, "translation": "NET", "book": 62, "chapter": 1, "verse": 1, "text": "This is what we proclaim to you: what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched (concerning the word of life \u2014", "comment": "tn The phrase \u201cThis is what we proclaim to you\u201d is not in the Greek text, but has been supplied to clarify the English. The main verb which governs all of these relative clauses is \u1f00\u03c0\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03bf\u03bc\u03b5\u03bd (apangellomen) in v. 3. This is important for the proper understanding of the relative clauses in v. 1, because the main verb \u1f00\u03c0\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03bf\u03bc\u03b5\u03bd in v. 3 makes it clear that all of the relative clauses in vv. 1 and 3 are the objects of the author\u2019s proclamation to the readers rather than the subjects. To indicate this the phrase \u201cThis is what we proclaim to you\u201d has been supplied at the beginning of v. 1.
tn Grk \u201cThat which was from the beginning, that which we have heard\u2026\u201d"}, {"pk": 2855243, "translation": "NET", "book": 62, "chapter": 1, "verse": 2, "text": "and the life was revealed, and we have seen and testify and announce to you the eternal life that was with the Father and was revealed to us).", "comment": "tn In the Greek text the prologue to 1 John (vv. 1\u20134) makes up a single sentence. This is awkward in Greek, and a literal translation produces almost impossible English. For this reason the present translation places a period at the end of v. 2 and another at the end of v. 3. The material in parentheses in v. 1 begins the first of three parenthetical interruptions in the grammatical sequence of the prologue (the second is the entirety of v. 2 and the third is the latter part of v. 3). This is because of the awkwardness of connecting the prepositional phrase with what precedes, an awkwardness not immediately obvious in most English translations: \u201cwhat we beheld and our hands handled concerning the word of life\u2026\u201d As J. Bonsirven (\u00c9p\u00eetres de Saint Jean [CNT], 67) noted, while one may hear about the word of life, it is more difficult to see about the word of life, and impossible to feel with one\u2019s hands about the word of life. Rather than being the object of any of the verbs in v. 1, the prepositional phrase at the end of v. 1 (\u201cconcerning the word of life\u2026\u201d) is more likely a parenthetical clarification intended to specify the subject of the eyewitness testimony which the verbs in v. 1 describe. A parallel for such parenthetical explanation may be found in John 1:12 (\u03c4\u03bf\u1fd6\u03c2 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6, toi\" pisteuousin ei\" to onoma autou).
tn Or \u201cproclaim.\u201d"}, {"pk": 2855244, "translation": "NET", "book": 62, "chapter": 1, "verse": 3, "text": "What we have seen and heard we announce to you too, so that you may have fellowship with us (and indeed our fellowship is with the Father and with his Son Jesus Christ).", "comment": "tn The \u1f35\u03bd\u03b1 (Jina) here indicates purpose.
tn Or \u201cproclaim.\u201d
tn Or \u201ccommunion\u201d; or \u201cassociation\u201d (a reality shared in common, so in this case, \u201cgenuine association\u201d). This term also occurs in vv. 6, 7."}, {"pk": 2855245, "translation": "NET", "book": 62, "chapter": 1, "verse": 4, "text": "Thus we are writing these things so that our joy may be complete.", "comment": "tc A number of mss, some of them important (A C K P 33 81 1505 1739 pm syh bo), read \u1f51\u03bc\u1ff6\u03bd (Jumwn, \u201cyour\u201d) rather than \u1f21\u03bc\u1ff6\u03bd (Jhmwn, \u201cour\u201d), which is found in somewhat better witnesses (\u05d0 B L \u03a8 049 1241 pm syp sa). Although the majority of Byzantine minuscules are split between the two readings, the Textus Receptus reads \u1f51\u03bc\u1ff6\u03bd. It is possible that \u1f51\u03bc\u1ff6\u03bd represents a scribal assimilation to John 16:24. As far as the immediate context is concerned, either reading could possibly be original, since the recipients have already been mentioned in 1:2 (\u1f51\u03bc\u1fd6\u03bd, Jumin) and 1:3 (\u1f51\u03bc\u1fd6\u03bd), while it might seem more natural for the author to be concerned about the fulfillment of his own joy than his readers\u2019 (cf. 2 John 4, 12; 3 John 3). Overall, the first person pronoun is preferred on both external and internal grounds.
tn \u201cThus\u201d is supplied to indicated the resultative nature of the Greek conjunction \u03ba\u03b1\u03af (kai) at the beginning of v. 4.
tn The \u1f35\u03bd\u03b1 (Jina) here indicates purpose.
tn Grk \u201cbe fulfilled.\u201dsn This is what we proclaim to you\u2026so that our joy may be complete. The prologue to 1 John (1:1\u20134) has many similarities to the prologue to the Gospel of John (1:1-18). Like the prologue to the Fourth Gospel, the prologue to 1 John introduces the reader to important themes which will be more fully developed later in the body of the work. In the case of 1 John, three of these are: (1) the importance of eyewitness testimony to who Jesus is (cf. 4:14, 5:6\u201312), (2) the importance of the earthly ministry of Jesus as a part of God\u2019s revelation of himself in Jesus Christ (cf. 4:2, 5:6), and (3) the eternal life available to believers in Jesus Christ (5:11\u201312, 5:20). Like the rest of the letter, the prologue to 1 John does not contain any of the usual features associated with a letter in NT times, such as an opening formula, the name of the author or sender, the name(s) of the addressee(s), a formal greeting, or a health wish or expression of remembrance. The author of 1 John begins the prologue with an emphasis on the eyewitness nature of his testimony. He then transitions to a focus on the readers of the letter by emphasizing the proclamation of this eyewitness (apostolic) testimony to them. The purpose of this proclamation is so that the readers might share in fellowship with the author, a true fellowship which is with the Father and the Son as well. To guarantee this maintenance of fellowship the author is writing the letter itself (line 4a). Thus, in spite of the convoluted structure of the prologue in which the author\u2019s thought turns back on itself several times, there is a discernible progression in his thought which ultimately expresses itself in the reason for the writing of the letter (later expressed again in slightly different form in the purpose statement of 5:13)."}, {"pk": 2855246, "translation": "NET", "book": 62, "chapter": 1, "verse": 5, "text": "Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all.", "comment": "tn The \u03ba\u03b1\u03af (kai) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase \u201cheard from him and announce to you,\u201d which echoes similar phrases in 1:2 and 1:3.
tn The word \u201cgospel\u201d is not in the Greek text but is supplied to clarify the meaning. See the note on the following word \u201cmessage.\u201d
tn The word \u1f00\u03b3\u03b3\u03b5\u03bb\u03af\u03b1 (angelia) occurs only twice in the NT, here and in 1 John 3:11. It is a cognate of \u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1 (epangelia) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25. BDAG 8 s.v. \u1f00\u03b3\u03b3\u03b5\u03bb\u03af\u03b1 1 offers the meaning \u201cmessage\u201d which suggests some overlap with the semantic range of \u03bb\u03cc\u03b3\u03bf\u03c2 (logos), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise \u201ccontent\u201d of this \u201cgood news\u2019 is given by the \u1f45\u03c4\u03b9 [Joti] clause which follows in 1:5b.) The word \u1f00\u03b3\u03b3\u03b5\u03bb\u03af\u03b1 here is closely equivalent to \u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3\u20134), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3). Because of this the adjective \u201cgospel\u201d is included in the English translation.
tn The referent of the pronoun \u201chim\u201d is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of whom are mentioned at the end of v. 3. A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in v. 5.
tn The key to understanding the first major section of 1 John, 1:5\u20133:10, is found in the statement in v. 5: \u201cGod is light and in him there is no darkness at all.\u201d The idea of \u201cproclamation\u201d \u2013 the apostolic proclamation of eyewitness testimony which the prologue introduces (1:2, 3) \u2013 is picked up in 1:5 by the use of the noun \u1f00\u03b3\u03b3\u03b5\u03bb\u03af\u03b1 (angelia) and the verb \u1f00\u03bd\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03bf\u03bc\u03b5\u03bd (anangellomen), cognate to the verb in 1:3. The content of this proclamation is given by the \u1f45\u03c4\u03b9 (Joti) clause in 1:5 as the assertion that God is light, so this statement should be understood as the author\u2019s formulation of the apostolic eyewitness testimony introduced in the prologue. (This corresponds to the apostolic preaching elsewhere referred to as \u03ba\u1f75\u03c1\u03c5\u03b3\u03bc\u03b1 [khrugma], although the term the Apostle John uses here is \u1f00\u03b3\u03b3\u03b5\u03bb\u03af\u03b1.)sn Following the theme statement in 1:5, God is light and in him there is no darkness at all, the author presents a series of three claims and counterclaims that make up the first unit of 1 John (1:5\u20132:2). The three claims begin with \u201cif\u201d (1:6, 8, 10) and the three counterclaims begin with \u201cbut if\u201d (1:7, 9; 2:1)."}, {"pk": 2855247, "translation": "NET", "book": 62, "chapter": 1, "verse": 6, "text": "If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.", "comment": "tn The context of this statement in 1:6 indicates clearly that the progressive (continuative or durative) aspect of the present tense must be in view here.sn The relationship of the phrase keep on walking to if we say is very important for understanding the problem expressed in 1:6. If one should say (\u03b5\u1f34\u03c0\u03c9\u03bc\u03b5\u03bd, eipwmen) that he has fellowship with God, and yet continues walking (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u1ff6\u03bc\u03b5\u03bd, peripatwmen) in the darkness, then it follows (in the apodosis, the \u201cthen\u201d clause) that he is lying and not practicing the truth.
tn Or \u201cliving according to\u2026\u201d"}, {"pk": 2855248, "translation": "NET", "book": 62, "chapter": 1, "verse": 7, "text": "But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.", "comment": "tn Or \u201cpurifies.\u201d
tn BDAG 50 s.v. \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 1 defines this term as \u201ca departure fr. either human or divine standards of uprightness\u201d (see 1 John 5:17 where \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 [Jamartia] and \u1f00\u03b4\u03b9\u03ba\u03af\u03b1 [adikia] are related). This word occurs 17 times in 1 John, of which 11 are singular and 6 are plural.sn From all sin. Sometimes a distinction between singular \u201csin\u201d and plural \u201csins\u201d has been suggested: Some would see the singular all sin of 1:7 as a reference to sinfulness before conversion and the plural sins of 1:9 as a reference to sins committed after one became a Christian. This amounts to making 1:7 refer to initial justification and 1:9 to sanctification. But the phrase all sin in 1:7 is so comprehensive that it can hardly be limited to preconversion sins, and the emphasis on \u201cwalking\u201d in 1:7 strongly suggests that the Christian life is in view (not one\u2019s life before conversion). In 1 John 1:8 sin appears as a condition or characteristic quality, which in 1:10 is regarded as universal. Apart from forgiveness in Christ it results in alienation from God (2:15) and spiritual death (3:14). But according to 1 John 1:7, cleansing from sin is possible by the blood (representing the sacrificial death) of Jesus."}, {"pk": 2855249, "translation": "NET", "book": 62, "chapter": 1, "verse": 8, "text": "If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.", "comment": "tn Grk \u201csay we do not have sin.\u201d The use of \u1f14\u03c7\u03c9 + \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 (ecw + Jamartia) is an expression limited to John and 1 John in the NT. On the analogy with other constructions where \u1f14\u03c7\u03c9 governs an abstract noun (e.g., 1 John 1:3, 6, 7; 2:28; 3:3, 15, 21; 4:16, 17; 5:12\u201313), it indicates that a state is involved, which in the case of \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 would refer to a state of sin. The four times the expression \u1f14\u03c7\u03c9 + \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 occurs in the Gospel of John (9:41; 15:22, 24; 19:11) all refer to situations where a wrong action has been committed or a wrong attitude has already existed, resulting in a state of sin, and then something else happens which further emphasizes the evil of that action or attitude. Here in 1 John 1:8 the sense is the same. The author is addressing people who have sinned (resulting in a state of sin), warning them that they cannot claim to be free from the guilt of that sin. The context of 1 John does not imply libertinism (where sins are flaunted as a way of demonstrating one\u2019s \u201cliberty\u201d) on the part of the opponents, since the author makes no explicit charges of immoral behavior against his opponents. The worst the author explicitly says is that they have failed to love the brethren (1 John 3:17). It seems more likely that the opponents were saying that things a believer did after conversion were not significant enough to be \u201csins\u201d that could challenge one\u2019s intimate relationship with God (a relationship the author denies that the opponents have to begin with)."}, {"pk": 2855250, "translation": "NET", "book": 62, "chapter": 1, "verse": 9, "text": "But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.", "comment": "tn Or \u201cjust.\u201d
tn The \u1f35\u03bd\u03b1 (Jina) followed by the subjunctive is here equivalent to the infinitive of result, an \u201cecbatic\u201d or consecutive use of \u1f35\u03bd\u03b1 according to BDAG 477 s.v. 3 where 1 John 1:9 is listed as a specific example. The translation with participles (\u201cforgiving, \u2026cleansing\u201d) conveys this idea of result.
tn Or \u201cpurifying.\u201d"}, {"pk": 2855251, "translation": "NET", "book": 62, "chapter": 1, "verse": 10, "text": "If we say we have not sinned, we make him a liar and his word is not in us."}, {"pk": 2855252, "translation": "NET", "book": 62, "chapter": 2, "verse": 1, "text": "(My little children, I am writing these things to you so that you may not sin. ) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One,", "comment": "tn There is some dispute over the significance of the aorist tense of \u1f01\u03bc\u03ac\u03c1\u03c4\u03b7\u03c4\u03b5 (Jamarthte): (1) F. Stagg (\u201cOrthodoxy and Orthopraxy in the Johannine Epistles,\u201d RevExp 67 [1970]:423-32, esp. 428) holds that the aorist is nondescriptive, saying nothing about the nature of the action itself, but only that the action has happened. This is indeed the normal aspectual value of the aorist tense in general, but there is some disagreement over whether with this particular verb there are more specific nuances of meaning. (2) M. Zerwick (Biblical Greek \u00a7251) and N. Turner (MHT 3:72) agree that the present tense of \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03c9 (Jamartanw) means \u201cto be in a state of sin\u201d (i.e., a sinner) while the aorist refers to specific acts of sin. Without attempting to sort out this particular dispute, it should be noted that certain verbs do have different nuances of meaning in different tenses, nuances which do not derive solely from the aspectual value of the tense per se, but from a combination of semantic factors which vary from word to word.sn So that you may not sin. It is clear the author is not simply exhorting the readers not to be habitual or repetitive sinners, as if to imply that occasional acts of sin would be acceptable. The purpose of the author here is that the readers not sin at all, just as Jesus told the man he healed in John 5:14 \u201cDon\u2019t sin any more.\u201d
sn My little children. The direct address by the author to his readers at the beginning of 2:1 marks a break in the pattern of the opponents\u2019 claims (indicated by the phrase if we say followed by a negative statement in the apodosis, the \u201cthen\u201d clause) and the author\u2019s counterclaims (represented by if with a positive statement in the apodosis) made so far in 1:6\u201310. The seriousness of this last claim (in 1:10) causes the author to interrupt himself to address the readers as his faithful children and to explain to them that while he wants them not to sin, they may be assured that if they do, they can look to Jesus Christ, as their advocate with the Father, to intercede for them. After this, the last of the author\u2019s three counter-claims in 1:5\u20132:2 is found in the if clause in 2:1b.
tn The description of the Holy Spirit as \u201cParaclete\u201d is unique to the Gospel of John (14:16, 26; 15:26; and 16:7). Here, in the only other use of the word in the NT, it is Jesus, not the Spirit, who is described as \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 (paraklhto\"). The reader should have been prepared for this interchangeability of terminology, however, by John 14:16, where Jesus told the disciples that he would ask the Father to send them \u2018another\u2019 paraclete (\u1f04\u03bb\u03bb\u03bf\u03c2, allos, \u201canother of the same kind\u201d). This implies that Jesus himself had been a paraclete in his earthly ministry to the disciples. This does not answer all the questions about the meaning of the word here, though, since it is not Jesus\u2019 role as an advocate during his earthly ministry which is in view, but his role as an advocate in heaven before the Father. The context suggests intercession in the sense of legal advocacy, as stress is placed upon the righteousness of Jesus (\u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd, Ihsoun Criston dikaion). The concept of Jesus\u2019 intercession on behalf of believers does occur elsewhere in the NT, notably in Rom 8:34 and Heb 7:25. Something similar is taking place here, and is the best explanation of 1 John 2:1. An English translation like \u201cadvocate\u201d or \u201cintercessor\u201d conveys this.
tn Or \u201cJesus Christ the righteous.\u201d"}, {"pk": 2855253, "translation": "NET", "book": 62, "chapter": 2, "verse": 2, "text": "and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.", "comment": "tn Many translations supply an understood repetition of the word \u201csins\u201d here, thus: \u201cbut also for the sins of the whole world.\u201d
tn A suitable English translation for this word (\u1f31\u03bb\u03b1\u03c3\u03bc\u03cc\u03c2, Jilasmos) is a difficult and even controversial problem. \u201cExpiation,\u201d \u201cpropitiation,\u201d and \u201catonement\u201d have all been suggested. L. Morris, in a study that has become central to discussions of this topic (The Apostolic Preaching of the Cross, 140), sees as an integral part of the meaning of the word (as in the other words in the \u1f31\u03bb\u03ac\u03c3\u03ba\u03bf\u03bc\u03b1\u03b9 [Jilaskomai] group) the idea of turning away the divine wrath, suggesting that \u201cpropitiation\u201d is the closest English equivalent. It is certainly possible to see an averting of divine wrath in this context, where the sins of believers are in view and Jesus is said to be acting as Advocate on behalf of believers. R. E. Brown\u2019s point (Epistles of John [AB], 220-21), that it is essentially cleansing from sin which is in view here and in the other use of the word in 4:10, is well taken, but the two connotations (averting wrath and cleansing) are not mutually exclusive and it is unlikely that the propitiatory aspect of Jesus\u2019 work should be ruled out entirely in the usage in 2:2. Nevertheless, the English word \u201cpropitiation\u201d is too technical to communicate to many modern readers, and a term like \u201catoning sacrifice\u201d (given by Webster\u2019s New International Dictionary as a definition of \u201cpropitiation\u201d) is more appropriate here. Another term, \u201csatisfaction,\u201d might also convey the idea, but \u201csatisfaction\u201d in Roman Catholic theology is a technical term for the performance of the penance imposed by the priest on a penitent.sn The Greek word (\u1f31\u03bb\u03b1\u03c3\u03bc\u03cc\u03c2, Jilasmos) behind the phrase atoning sacrifice conveys both the idea of \u201cturning aside divine wrath\u201d and the idea of \u201ccleansing from sin.\u201d"}, {"pk": 2855254, "translation": "NET", "book": 62, "chapter": 2, "verse": 3, "text": "Now by this we know that we have come to know God: if we keep his commandments.", "comment": "tn The translation of \u03ba\u03b1\u03af (kai) at the beginning of 2:3 is important for understanding the argument, because a similar \u03ba\u03b1\u03af occurs at the beginning of 1:5. The use here is not just a simple continuative or connective use, but has more of a resumptive force, pointing back to the previous use in 1:5.sn Now. The author, after discussing three claims of the opponents in 1:6, 8, and 10 and putting forward three counterclaims of his own in 1:7, 1:9, and 2:1, now returns to the theme of \u201cGod as light\u201d introduced in 1:5. The author will now discuss how a Christian may have assurance that he or she has come to know the God who is light, again by contrast with the opponents who make the same profession of knowing God, but lack the reality of such knowledge, as their behavior makes clear.
tn Grk \u201cknow him.\u201d (1) Many take the third person pronoun \u03b1\u1f50\u03c4\u03bf\u03bd (auton) to refer to Jesus Christ, since he is mentioned in 2:1 and the pronoun \u03b1\u1f50\u03c4\u03cc\u03c2 (autos) at the beginning of 2:2 clearly refers to him. But (2) it is more likely that God is the referent here, since (a) the assurance the author is discussing here is assurance that one has come to know God (all the claims of the opponents in 1:5\u20132:11 concern knowing and having fellowship with the God who is light); (b) when Jesus Christ is explicitly mentioned as an example to follow in 1 John 2:6, the pronoun \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 (ekeinos) is used to distinguish this from previous references with \u03b1\u1f50\u03c4\u03cc\u03c2; (c) the \u03ba\u03b1\u03af (kai) which begins 2:3 is parallel to the \u03ba\u03b1\u03af which begins 1:5, suggesting that the author is now returning to the discussion of God who is light, a theme introduced in 1:5. The author will now discuss how a Christian may have assurance that he or she has come to know the God who is light."}, {"pk": 2855255, "translation": "NET", "book": 62, "chapter": 2, "verse": 4, "text": "The one who says \u201cI have come to know God\u201d and yet does not keep his commandments is a liar, and the truth is not in such a person.", "comment": "tn Grk \u201cknow him.\u201d See the note on the phrase \u201cknow God\u201d in 1 John 2:3 for explanation."}, {"pk": 2855256, "translation": "NET", "book": 62, "chapter": 2, "verse": 5, "text": "But whoever obeys his word, truly in this person the love of God has been perfected. By this we know that we are in him.", "comment": "tn Grk \u201cin him.\u201d
tn The referent of this pronoun is probably to be understood as God, since God is the nearest previous antecedent."}, {"pk": 2855257, "translation": "NET", "book": 62, "chapter": 2, "verse": 6, "text": "The one who says he resides in God ought himself to walk just as Jesus walked.", "comment": "tn Grk \u201cin him.\u201d Context indicates a reference to God since a different pronoun, \u1f10\u03ba\u03b5\u03b9\u03bd\u03bf\u03c2 (ekeinos), is used later in the same verse to indicate a reference to Jesus. See the note on \u201cJesus\u201d later in this verse.
tn The Greek verb \u03bc\u03ad\u03bd\u03c9 (menw) is commonly translated into contemporary English as \u201cremain\u201d or \u201cabide,\u201d but both of these translations have some problems: (1) \u201cAbide\u201d has become in some circles almost a \u201ctechnical term\u201d for some sort of special intimate fellowship or close relationship between the Christian and God, so that one may speak of Christians who are \u201cabiding\u201d and Christians who are not. It is accurate to say the word indicates a close, intimate (and permanent) relationship between the believer and God. However, it is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim). (2) On the other hand, to translate \u03bc\u03ad\u03bd\u03c9 as \u201cremain\u201d removes some of these problems, but creates others: In certain contexts, such a translation can give the impression that those who currently \u201cremain\u201d in this relationship with God can at some point choose not to \u201cremain\u201d, that is, to abandon their faith and return to an unsaved condition. While one may easily think in terms of the author\u2019s opponents in 1 John as not \u201cremaining,\u201d the author makes it inescapably clear in 2:19 that these people, in spite of their claims to know God and be in fellowship with God, never really were genuine believers. (3) In an attempt to avoid both these misconceptions, this translation renders \u03bc\u03ad\u03bd\u03c9 as \u201creside\u201d except in cases where the context indicates that \u201cremain\u201d is a more accurate nuance, that is, in contexts where a specific change of status or movement from one position to another is in view.sn The Greek word \u03bc\u03ad\u03bd\u03c9 (menw) translated resides indicates a close, intimate (and permanent) relationship between the believer and God. It is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim).
tn That is, ought to behave in the same way Jesus did. \u201cWalking\u201d is a common NT idiom for one\u2019s behavior or conduct.
tn Grk \u201cthat one.\u201d Context indicates a reference to Jesus here. It is clear that \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 (ekeinos) here does not refer to the same person as \u03b1\u1f50\u03c4\u1ff7 (autw) in 2:6a. The switch to \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 indicates a change in the referent, and a reference to Jesus Christ is confirmed by the verb \u03c0\u03b5\u03c1\u03b9\u03b5\u03c0\u03ac\u03c4\u03b7\u03c3\u03b5\u03bd (periepathsen), an activity which can only describe Jesus\u2019 earthly life and ministry, the significance of which is one of the points of contention the author has with the opponents. In fact, \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 occurs 6 times in 1 John (2:6; 3:3, 5, 7, 16; and 4:17), and each one refers to Jesus Christ."}, {"pk": 2855258, "translation": "NET", "book": 62, "chapter": 2, "verse": 7, "text": "Dear friends, I am not writing a new commandment to you, but an old commandment which you have had from the beginning. The old commandment is the word that you have already heard.", "comment": "sn See John 13:34\u201335.
tn \u201cAlready\u201d is not is the Greek text, but is supplied for clarity."}, {"pk": 2855259, "translation": "NET", "book": 62, "chapter": 2, "verse": 8, "text": "On the other hand, I am writing a new commandment to you which is true in him and in you, because the darkness is passing away and the true light is already shining.", "comment": "tn The clause beginning with \u1f45\u03c4\u03b9 (Joti) is often taken as (1) epexegetical or (2) appositional to the commandment (\u1f10\u03bd\u03c4\u03bf\u03bb\u1f75\u03bd, entolhn) giving a further explanation or clarification of it. But the statement following the \u1f45\u03c4\u03b9 is about light and darkness, and it is difficult to see how this has anything to do with the commandment, especially as the commandment is related to the \u201cnew commandment\u201d of John 13:34 for believers to love one another. It is far more likely that (3) the \u1f45\u03c4\u03b9 clause should be understood as causal, but this still does not answer the question of whether it offers the reason for writing the \u201cnew commandment\u201d itself or the reason for the relative clause (\u201cthat is true in him and in you\u201d). It probably gives the reason for the writing of the commandment, although R. E. Brown (Epistles of John [AB], 268) thinks it refers to both.
sn The reference to the darkness\u2026passing away and the true light\u2026already shining is an allusion to John 1:5, 1:9, and 8:12. Because the author sees the victory of light over darkness as something already begun, he is writing Jesus\u2019 commandment to love one another to the readers as a reminder to (1) hold fast to what they have already heard (see 1 John 2:7) and (2) not be influenced by the teaching of the opponents.
tn \u201cIn him\u201d probably refers to Jesus Christ since the last third person pronoun in 2:6 referred to Jesus Christ and there is no indication in the context of a change in referent."}, {"pk": 2855260, "translation": "NET", "book": 62, "chapter": 2, "verse": 9, "text": "The one who says he is in the light but still hates his fellow Christian is still in the darkness.", "comment": "tn Grk \u201chis brother.\u201d Here the term \u201cbrother\u201d means \u201cfellow believer\u201d or \u201cfellow Christian\u201d (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a). In the repeated uses of this form of address throughout the letter, it is important to remember that sometimes it refers (1) to genuine Christians (those who have remained faithful to the apostolic eyewitness testimony about who Jesus is, as outlined in the Prologue to the letter, 1:1\u20134; an example of this usage is 2:10; 3:14, 16), but often it refers (2) to the secessionist opponents whose views the author rejects (examples are found here at 2:9, as well as 2:11; 3:10; 3:15; 3:17; 4:20). Of course, to be technically accurate, in the latter case the reference is really to a \u201cfellow member of the community\u201d; the use of the term \u201cfellow Christian\u201d in the translation no more implies that such an individual is genuinely saved than the literal term \u201cbrother\u201d which the author uses for such people. But a translation like \u201cfellow member of the community\u201d or \u201cfellow member of the congregation\u201d is extremely awkward and simply cannot be employed consistently throughout.
tn Grk \u201cthe one saying he is in the light and hating his brother.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d because of the contrast present in the two clauses."}, {"pk": 2855261, "translation": "NET", "book": 62, "chapter": 2, "verse": 10, "text": "The one who loves his fellow Christian resides in the light, and there is no cause for stumbling in him.", "comment": "tn See note on the term \u201cfellow Christian\u201d in 2:9.
tn The third person pronoun \u03b1\u1f50\u03c4\u1ff7 (autw) could refer either (1) to the person who loves his brother or (2) to the light itself which has no cause for stumbling \u201cin it.\u201d The following verse (2:11) views darkness as operative within a person, and the analogy with Ps 119:165, which says that the person who loves God\u2019s law does not stumble, expresses a similar concept in relation to an individual. This evidence suggests that the person is the referent here."}, {"pk": 2855262, "translation": "NET", "book": 62, "chapter": 2, "verse": 11, "text": "But the one who hates his fellow Christian is in the darkness, walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.", "comment": "sn 1 John 2:3\u201311. The section 2:3\u201311 contains three claims to intimate knowledge of God, each introduced by the phrase the one who says (participles in the Greek text) in 2:4, 6, and 9. As with the three claims beginning with \u201cif\u201d in the previous section (1:6, 8, 10), these indirectly reflect the claims of the opponents. Each claim is followed by the author\u2019s evaluation and its implications.
sn The one who hates his fellow Christian. The author\u2019s paradigm for the opponents portrays them as those who show hatred for fellow Christians (Grk \u201cbrothers,\u201d but not referring to one\u2019s physical siblings). This charge will be much more fully developed in chap. 3, where the author will compare the opponents to Cain (who is the model for one who hates a brother, since he ultimately murdered his own brother). In 1 John 3:17 the specific charge against the opponents will be failing to give material aid to a brother in need."}, {"pk": 2855263, "translation": "NET", "book": 62, "chapter": 2, "verse": 12, "text": "I am writing to you, little children, that your sins have been forgiven because of his name.", "comment": "tn The \u1f45\u03c4\u03b9 (Joti) that follows all six occurrences of \u03b3\u03c1\u03ac\u03c6\u03c9/\u1f14\u03b3\u03c1\u03b1\u03c8\u03b1 (grafw/egraya) in 2:12\u201314 can be understood as introducing either (1) a causal clause or (2) a content clause (if content, it could be said to introduce a direct object clause or an indirect discourse clause). Many interpreters have favored a causal translation, so that in each of the six cases what follows the \u1f45\u03c4\u03b9 gives the reason why the author is writing to the recipients. Usage in similar constructions is not decisive because only one other instance of \u03b3\u03c1\u03ac\u03c6\u03c9 followed by \u1f45\u03c4\u03b9 occurs in 1 John (2:21), and that context is just as ambiguous as this one. On other occasions \u03b3\u03c1\u03ac\u03c6\u03c9 does tend to be followed by a noun or pronoun functioning as direct object. This might argue for the content usage here, but it could also be argued that the direct object in the six instances in these verses is understood, namely, the content of the entire letter itself. Thus the following \u1f45\u03c4\u03b9 clause could still be causal. Grammatical considerations aside, these uses of \u1f45\u03c4\u03b9 are more likely introducing content clauses here rather than causal clauses because such a meaning better fits the context. If the uses of \u1f45\u03c4\u03b9 are understood as causal, it is difficult to see why the author immediately gives a warning in the section that follows about loving the world. The confidence he has expressed in his readers (if the \u1f45\u03c4\u03b9 clauses are understood as causal) would appear to be ill-founded if he is so concerned about their relationship to the world as 2:15\u201317 seems to indicate. On the other hand, understanding the \u1f45\u03c4\u03b9 clauses as content clauses fits very well the context of reassurance which runs throughout the letter.
sn I am writing to you. The author appears to have been concerned that some of his readers, at least, would accept the claims of the opponents as voiced in 1:6, 8, and 10. The counterclaims the author has made in 1:7, 9, and 2:1 seem intended to strengthen the readers and reassure them (among other things) that their sins are forgiven. Further assurances of their position here is in keeping with such a theme, and indeed, the topic of reassurance runs throughout the entire letter (see the purpose statement in 5:13). Finally, in such a context the warning which follows in 2:15\u201317 is not out of place because the author is dealing with a community that is discouraged by the controversy which has arisen within it and that is in need of exhortation.
tn \u201cHis\u201d probably refers to Jesus Christ. Note the last reference was to Jesus in 2:8 and before that in 2:6; also the mention of sins being forgiven suggests Jesus\u2019 work on the cross."}, {"pk": 2855264, "translation": "NET", "book": 62, "chapter": 2, "verse": 13, "text": "I am writing to you, fathers, that you have known him who has been from the beginning. I am writing to you, young people, that you have conquered the evil one.", "comment": "tn See the note on \u201cthat\u201d in v. 12.
sn The phrase the evil one is used in John 17:15 as a reference to Satan. Satan is also the referent here and in the four other occurrences in 1 John (2:14; 3:12; 5:18, 19).
tn See the note on \u201cthat\u201d in v. 12."}, {"pk": 2855265, "translation": "NET", "book": 62, "chapter": 2, "verse": 14, "text": "I have written to you, children, that you have known the Father. I have written to you, fathers, that you have known him who has been from the beginning. I have written to you, young people, that you are strong, and the word of God resides in you, and you have conquered the evil one.", "comment": "tn See the note on \u201cthat\u201d in v. 12.
tn See the note on \u201cthat\u201d in v. 12.
sn The versification of vv. 13 and 14 (so also NAB, NRSV, NLT) follows that of the NA27 and UBS4 editions of the Greek text. Some English translations, however, break the verses between the sentence addressed to children and the sentence addressed to fathers (KJV, NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material.
tn See the note on \u201cthat\u201d in v. 12."}, {"pk": 2855266, "translation": "NET", "book": 62, "chapter": 2, "verse": 15, "text": "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him,"}, {"pk": 2855267, "translation": "NET", "book": 62, "chapter": 2, "verse": 16, "text": "because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) is not from the Father, but is from the world.", "comment": "tn The genitive \u03b2\u03af\u03bf\u03c5 (biou) is difficult to translate: (1) Many understand it as objective, so that \u03b2\u03af\u03bf\u03c2 (bios, \u201cmaterial life\u201d) becomes the object of one\u2019s \u1f00\u03bb\u03b1\u03b6\u03bf\u03bd\u03b5\u03af\u03b1 (alazoneia; \u201cpride\u201d or \u201cboastfulness\u201d). Various interpretations along these lines refer to boasting about one\u2019s wealth, showing off one\u2019s possessions, boasting of one\u2019s social status or lifestyle. (2) It is also possible to understand the genitive as subjective, however, in which case the \u03b2\u03af\u03bf\u03c2 itself produces the \u1f00\u03bb\u03b1\u03b6\u03bf\u03bd\u03b5\u03af\u03b1. In this case, the material security of one\u2019s life and possessions produces a boastful overconfidence. This understanding better fits the context here: The focus is on people who operate purely on a human level and have no spiritual dimension to their existence. This is the person who loves the world, whose affections are all centered on the world, who has no love for God or spiritual things (\u201cthe love of the Father is not in him,\u201d 2:15).sn The arrogance produced by material possessions. The person who thinks he has enough wealth and property to protect himself and insure his security has no need for God (or anything outside himself)."}, {"pk": 2855268, "translation": "NET", "book": 62, "chapter": 2, "verse": 17, "text": "And the world is passing away with all its desires, but the person who does the will of God remains forever.", "comment": "tn See note on the translation of the Greek verb \u03bc\u03ad\u03bd\u03c9 (menw) in 2:6. The translation \u201cremain\u201d is used for \u03bc\u03ad\u03bd\u03c9 (menw) here because the context contrasts the transience of the world and its desires with the permanence of the person who does God\u2019s will."}, {"pk": 2855269, "translation": "NET", "book": 62, "chapter": 2, "verse": 18, "text": "Children, it is the last hour, and just as you heard that the antichrist is coming, so now many antichrists have appeared. We know from this that it is the last hour.", "comment": "sn Antichrists are John\u2019s description for the opponents and their false teaching, which is at variance with the apostolic eyewitness testimony about who Jesus is (cf. 1:1\u20134). The identity of these opponents has been variously debated by scholars, with some contending (1) that these false teachers originally belonged to the group of apostolic leaders, but departed from it (\u201cwent out from us,\u201d v. 19). It is much more likely (2) that they arose from within the Christian communities to which John is writing, however, and with which he identifies himself. This identification can be seen in the interchange of the pronouns \u201cwe\u201d and \u201cyou\u201d between 1:10 and 2:1, for example, where \u201cwe\u201d does not refer only to John and the other apostles, but is inclusive, referring to both himself and the Christians he is writing to (2:1, \u201cyou\u201d)."}, {"pk": 2855270, "translation": "NET", "book": 62, "chapter": 2, "verse": 19, "text": "They went out from us, but they did not really belong to us, because if they had belonged to us, they would have remained with us. But they went out from us to demonstrate that all of them do not belong to us.", "comment": "tn See note on the translation of the Greek verb \u03bc\u03ad\u03bd\u03c9 (menw) in 2:6. Here \u03bc\u03ad\u03bd\u03c9 has been translated as \u201cremained\u201d since it is clear that a change of status or position is involved. The opponents departed from the author\u2019s congregation(s) and showed by this departure that they never really belonged. Had they really belonged, they would have stayed (\u201cremained\u201d).
sn All of them do not belong to us. The opponents chose to depart rather than remain in fellowship with the community to which the author writes and with which he associates himself. This demonstrates conclusively to the author that they never really belonged to that community at all (in spite of what they were claiming). 1 John 2:19 indicates that the departure was apparently the opponents\u2019 own decision rather than being thrown out or excommunicated. But for John, if they had been genuine believers, they would have remained in fellowship. Now they have gone out into the world, where they belong (compare 1 John 4:5).
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cin order that it may be demonstrated.\u201d The passive infinitive has been translated as active and the purpose clause translated by an infinitive in keeping with contemporary English style.
tn The phrase \u201cthey went out from us\u201d is not repeated a second time in the Greek text, but constitutes an ellipsis. For clarity it is necessary to repeat it in the English translation."}, {"pk": 2855271, "translation": "NET", "book": 62, "chapter": 2, "verse": 20, "text": "Nevertheless you have an anointing from the Holy One, and you all know.", "comment": "tc \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 (pantes, nominative plural in \u201cyou all know\u201d) is read by \u05d0 B P \u03a8 sa. A C 049 33 1739 \u00cf latt sy bo have the accusative \u03c0\u03ac\u03bd\u03c4\u03b1 (panta, \u201cyou know all things\u201d). The evidence favors the nominative reading, but it is not overwhelming. At the same time, the internal evidence supports the nominative for a variety of reasons. A scribe would naturally tend to give the transitive verb a direct object, especially because of the parallel in the first half of the verse. And intrinsically, the argument seems to be in balance with v. 19: The \u201call\u201d who have gone out and are not \u201cin the know\u201d with the \u201call\u201d who have an anointing and know that they are true believers. Further, as R. E. Brown points out, \u201cthe fact of their knowledge (pantes), not the extent of its object (panta), seems best to fit the reassurance\u201d (Epistles of John [AB], 349). Brown further points out the connection with the new covenant in Jer 31 with this section of 1 John, esp. Jer 31:34 \u2013 \u201cthey all [pantes] shall know me.\u201d Since 1 John alludes to Jer 31, without directly quoting it, this is all the more reason to see the nominative as original: Allusions are often overlooked by scribes (transcriptional evidence), but support the intrinsic evidence. Thus, the evidence is solidly (though not overwhelmingly) behind the nominative reading.sn The statement you all know probably constitutes an indirect allusion to the provisions of the new covenant mentioned in Jer 31 (see especially Jer 31:34). See also R. E. Brown, The Epistles of John [AB], 349."}, {"pk": 2855272, "translation": "NET", "book": 62, "chapter": 2, "verse": 21, "text": "I have not written to you that you do not know the truth, but that you do know it, and that no lie is of the truth.", "comment": "tn The interpretation of the three \u1f45\u03c4\u03b9 clauses in v. 21 is very difficult: (1) All three instances of \u1f45\u03c4\u03b9 (Joti) may be causal (so NASB, NIV, NEB). (2) The first two may be causal while the third indicates content (declarative or recitative \u1f45\u03c4\u03b9, so KJV, RSV, TEV, NRSV). (3) However, it is best to take all three instances as indicating content because this allows all three to be subordinate to the verb \u1f14\u03b3\u03c1\u03b1\u03c8\u03b1 (egraya) as compound direct objects. The author writes to reassure his readers (a) that they do indeed know the truth (first two uses of \u1f45\u03c4\u03b9) and (b) that no lie is of the truth (third use).
tn See the note on the first occurrence of \u201cthat\u201d in v. 21.
tn See the note on the first occurrence of \u201cthat\u201d in v. 21."}, {"pk": 2855273, "translation": "NET", "book": 62, "chapter": 2, "verse": 22, "text": "Who is the liar but the person who denies that Jesus is the Christ ? This one is the antichrist: the person who denies the Father and the Son.", "comment": "tn Or \u201cthe Messiah\u201d"}, {"pk": 2855274, "translation": "NET", "book": 62, "chapter": 2, "verse": 23, "text": "Everyone who denies the Son does not have the Father either. The person who confesses the Son has the Father also.", "comment": "tc The Byzantine text, almost alone, lacks the last eight words of this verse, \u201cThe person who confesses the Son has the Father also\u201d (\u1f41 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u1ff6\u03bd \u03c4\u1f78\u03bd \u03c5\u1f31\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1 \u1f14\u03c7\u03b5\u03b9, Jo Jomologwn ton Juion kai ton patera ecei). Although shorter readings are often preferred (since scribes would tend to add material rather than delete it), if an unintentional error is likely, shorter readings are generally considered secondary. This is a classic example of such an unintentional omission: The \u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1 \u1f14\u03c7\u03b5\u03b9 of the preceding clause occasioned the haplography, with the scribe\u2019s eye skipping from one \u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1 \u1f14\u03c7\u03b5\u03b9 to the other. (Readings such as this also suggest that the Byzantine text may have originated [at least for 1 John and probably the general epistles] in a single archetype.)"}, {"pk": 2855275, "translation": "NET", "book": 62, "chapter": 2, "verse": 24, "text": "As for you, what you have heard from the beginning must remain in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father.", "comment": "tn The word translated \u201cremain\u201d may also be translated \u201creside\u201d (3 times in 2:24). See also the notes on the translation of the Greek verb \u03bc\u03ad\u03bd\u03c9 (menw) in 2:6 and in 2:19. Here the word can really have both nuances of \u201cresiding\u201d and \u201cremaining\u201d and it is impossible for the English reader to catch both nuances if the translation provides only one. This occurs three times in 2:24."}, {"pk": 2855276, "translation": "NET", "book": 62, "chapter": 2, "verse": 25, "text": "Now this is the promise that he himself made to us: eternal life.", "comment": "tn It is difficult to know whether the phrase \u03ba\u03b1\u1f76 \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03b9\u03bd (kai Jauth estin) refers (1) to the preceding or (2) to the following material, or (3) to both. The same phrase occurs at the beginning of 1:5, where it serves as a transitional link between the prologue (1:1\u20134) and the first major section of the letter (1:5\u20133:10). It is probably best to see the phrase here as transitional as well; thus \u03ba\u03b1\u03af (kai) has been translated \u201cnow\u201d rather than \u201cand.\u201d The accusative phrase at the end of v. 25, \u03c4\u1f74\u03bd \u03b6\u03c9\u1f74\u03bd \u03c4\u1f74\u03bd \u03b1\u1f30\u1f7d\u03bd\u03b9\u03bf\u03bd (thn zwhn thn aiwnion), stands in apposition to the relative pronoun \u1f25\u03bd (Jhn), whose antecedent is \u1f21 \u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1 (Jh epangelia; see BDF \u00a7295). Thus the \u201cpromise\u201d consists of \u201ceternal life.\u201d
tn The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here.
sn The promise consists of eternal life, but it is also related to the concept of \u201cremaining\u201d in 2:24. The person who \u201cremains in the Son and in the Father\u201d thus has this promise of eternal life from Jesus himself. Consistent with this, 1 John 5:12 implies that the believer has this eternal life now, not just in the future, and this in turn agrees with John 5:24.
tn Grk \u201che himself promised.\u201d The repetition of the cognate verb \u201cpromised\u201d after the noun \u201cpromise\u201d is redundant in English."}, {"pk": 2855277, "translation": "NET", "book": 62, "chapter": 2, "verse": 26, "text": "These things I have written to you about those who are trying to deceive you.", "comment": "sn The phrase those who are trying to deceive you in 1 John 2:26 is a clear reference to the secessionist opponents mentioned earlier in 1 John 2:19, who are attempting to deceive the people the author is writing to."}, {"pk": 2855278, "translation": "NET", "book": 62, "chapter": 2, "verse": 27, "text": "Now as for you, the anointing that you received from him resides in you, and you have no need for anyone to teach you. But as his anointing teaches you about all things, it is true and is not a lie. Just as it has taught you, you reside in him.", "comment": "sn The anointing. The \u201canointing\u201d (\u03c7\u03c1\u1fd6\u03c3\u03bc\u03b1, crisma) which believers have received refers to the indwelling Holy Spirit which has been given to them at their conversion.
sn The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here.
tn Or \u201che.\u201d
tn This use of \u03bc\u03ad\u03bd\u03c9 (menw) has been translated \u201creside\u201d both times in 2:27 because it refers to the current status of believers.
sn The pronoun could refer (1) to God or (2) to Jesus Christ, but a reference to Jesus Christ is more likely here.
tn Grk \u201cand is not a lie, and just as.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn The verb may be read as either (1) indicative or (2) imperative mood. The same verb is found in the following verse, 2:28, but the address to the readers there seems clearly to indicate an imperative. On analogy some have called for an imperative here, but others have seen this as suggesting an indicative here, so that the author is not repeating himself. An indicative is slightly more likely here. Up to this point the thrust of the author has been reassurance rather than exhortation, and an indicative here (\u201c\u2026you reside in him\u201d) balances the indicative in the first part of 2:27 (\u201cthe anointing which you received from him resides in you\u2026\u201d). With the following verse the author switches from reassurance (the readers at the time he is writing still \u2018remain\u2019; they have not yet adopted the teaching of the opponents) to exhortation (he is writing so that they will \u2018remain\u2019 and not succumb to the deception of the opponents)."}, {"pk": 2855279, "translation": "NET", "book": 62, "chapter": 2, "verse": 28, "text": "And now, little children, remain in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back.", "comment": "tn In this context \u1f10\u03ac\u03bd (ean) does not indicate uncertainty about whether or not Christ will return, but rather uncertainty about the exact time when the event will take place. In the Koine period \u1f10\u03ac\u03bd could mean \u201cwhen\u201d or \u201cwhenever\u201d and was virtually the equivalent of \u1f45\u03c4\u03b1\u03bd ({otan; see BDAG 268 s.v. \u1f10\u03ac\u03bd 2). It has this meaning in John 12:32 and 14:3.
tn Again, as at the end of 2:27, the verb \u03bc\u03ad\u03bd\u03b5\u03c4\u03b5 (menete) may be read as either (1) indicative or (2) imperative mood. At the end of 2:27 the translation opted for an indicative because the author had been attempting to reassure his readers that they did indeed possess eternal life, and also because an indicative at the end of 2:27 balances the indicative reference to the \u201canointing\u201d residing in the readers at the beginning of the verse. With the return in 2:28 to the eschatological note introduced in 2:18, however, it appears that the author switches from reassurance to exhortation. At the time he is writing them, the readers do still \u201cremain\u201d since they have not yet adopted the heretical teaching of the opponents. But now the author wants to forestall the possibility that they might do so at some point, and so he begins this section with an exhortation to the readers to \u201creside/remain\u201d in Christ. This suggests that \u03bc\u03ad\u03bd\u03b5\u03c4\u03b5 in the present verse should be read as imperative rather than indicative, a view made even more probable by the following \u1f35\u03bd\u03b1 (Jina) clause which states the purpose for the exhortation: in order that at the parousia (second advent) when Jesus Christ is revealed, the readers may have confidence and not shrink back from him in shame when he appears.
sn A reference to Jesus Christ is more likely here. Note the mention of the second coming (second advent) at the end of this verse.
tn Grk \u201cat his coming.\u201d sn Have confidence\u2026shrink away from him in shame when he comes back. Once again in the antithetical framework of Johannine thought (that is, the author\u2019s tendency to think in terms of polar opposites), there are only two alternatives, just as there are only two alternatives in John 3:18\u201321, a key section for the understanding of the present passage in 1 John. Anyone who does not \u2018remain\u2019 demonstrates (just as the opponents demonstrated by their departure from the community in 2:19) that whatever profession he has made is false and he is not truly a believer."}, {"pk": 2855280, "translation": "NET", "book": 62, "chapter": 2, "verse": 29, "text": "If you know that he is righteous, you also know that everyone who practices righteousness has been fathered by him.", "comment": "tn The mood of \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03b5\u03c4\u03b5 (ginwskete) may be understood as (1) indicative or (2) imperative. It is better to understand the verb here as indicative, because in 1 John \u201cknowledge\u201d is something one has as a result of being a believer (2:3, 5, 20, 21; 3:16, 19, 24; 4:2, 13; 5:2) rather than something one has to be exhorted about. The change in verbs from \u03bf\u1f36\u03b4\u03b1 (oida) to \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 (ginwskw) is another example of Johannine stylistic variation.
tn The verb \u03b3\u03b5\u03bd\u03bd\u03ac\u03c9 (gennaw) presents a translation problem: (1) should the passive be translated archaically \u201cbe begotten\u201d (the action of the male parent; see BDAG 193 s.v. 1.a) or (2) should it be translated \u201cbe born\u201d (as from a female parent; see BDAG 194 s.v. 2)? A number of modern translations (RSV, NASB, NIV) have opted for the latter, but (3) the imagery expressed in 1 John 3:9 clearly refers to the action of the male parent in procreating a child, as does 5:1 (\u201ceveryone who loves the father loves the child fathered by him\u201d), and so a word reflecting the action of the male parent is called for here. The contemporary expression \u201cfathered by\u201d captures this idea."}, {"pk": 2855281, "translation": "NET", "book": 62, "chapter": 3, "verse": 1, "text": "(See what sort of love the Father has given to us: that we should be called God\u2019s children \u2014 and indeed we are! For this reason the world does not know us: because it did not know him.", "comment": "tc The phrase \u03ba\u03b1\u1f76 \u1f10\u03c3\u03bc\u03b5\u03bd (kai esmen, \u201cand we are\u201d) is omitted in 049 69 \u00cf. There seems to be no theological reason to omit the words. This has all the earmarks of a classic case of homoioteleuton, for the preceding word (\u03ba\u03bb\u03b7\u03b8\u1ff6\u03bc\u03b5\u03bd, klhqwmen, \u201cwe should be called\u201d) ends in -\u03bc\u03b5\u03bd (-men).tn The indicative mood indicates that the verb \u1f10\u03c3\u03bc\u03ad\u03bd (esmen) at the end of 3:1a is not governed by the \u1f35\u03bd\u03b1 (Jina) and does not belong with the \u1f35\u03bd\u03b1 clause, since this would have required a subjunctive. If the verb \u1f10\u03c3\u03bc\u03ad\u03bd were subjunctive, the force of the clause would be \u201cthat we should be called children of God, and be (children of God).\u201d With \u1f10\u03c3\u03bc\u03ad\u03bd as indicative, the clause reads \u201cthat we should be called children of God, and indeed we are (children of God).\u201d
tn The \u1f35\u03bd\u03b1 (Jina) clause is best understood (1) as epexegetical (or explanatory), clarifying the love (\u1f00\u03b3\u03ac\u03c0\u03b7\u03bd, agaphn) that the Father has given to believers. Although it is possible (2) to regard the \u1f35\u03bd\u03b1 as indicating result, the use of \u03c0\u03bf\u03c4\u03b1\u03c0\u1f75\u03bd (potaphn, \u201cwhat sort of\u201d) to modify \u1f00\u03b3\u03ac\u03c0\u03b7\u03bd suggests that the idea of \u201clove\u201d will be qualified further in the following context, and this qualification is provided by the epexegetical \u1f35\u03bd\u03b1 clause.
tn \u201cIndeed\u201d is not in the Greek text but is supplied to indicate emphasis.
tn Lexically it is clear that this phrase indicates reason, but what is not clear is whether (1) \u03c4\u03bf\u1fe6\u03c4\u03bf (touto) refers to what follows, (2) to what precedes, or (3) to both (as with the \u1f10\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf [en touto] phrases throughout 1 John). \u0394\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf (dia touto) occurs 15 times in the Gospel of John, and a pattern emerges which is so consistent that it appears to be the key to the usage here. Six times in the Gospel of John (5:16, 18; 8:47; 10:17; 12:18, 39) the phrase refers to what follows, and in each of these instances an epexegetical \u1f45\u03c4\u03b9 (Joti) clause follows. Nine times in John (1:31, 6:65, 7:21-22, 9:23, 12:27, 13:11, 15:19, 16:15, 19:11) the phrase refers to what precedes, and in none of these instances is it followed by a \u1f45\u03c4\u03b9 clause. The phrase \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf is used three times in the Johannine Epistles. In two of these (1 John 4:5, 3 John 10) there is no \u1f45\u03c4\u03b9 clause following, and so the \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf should refer to preceding material. Here in 3:1 there is an epexegetical \u1f45\u03c4\u03b9 clause following, so the \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf should (unless it is the only exception in the Gospel of John and the Johannine Epistles) refer to what follows, that is, to the \u1f45\u03c4\u03b9 clause itself. This is indicated by the colon in the translation.
sn The pronoun him is a clear reference to Jesus Christ (compare John 1:10)."}, {"pk": 2855282, "translation": "NET", "book": 62, "chapter": 3, "verse": 2, "text": "Dear friends, we are God\u2019s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is.", "comment": "sn The phrase we will be like him, because we will see him just as he is has been explained two ways: (1) believers will really become more like God than they now are, and will do this through seeing God as he really is; or (2) believers will realize that they are already like God, but did not realize it until they see him as he is. One who sees a strong emphasis on realized eschatology in the Gospel of John and the Epistles might opt for the second view, since it downplays the difference between what believers already are in the present age and what they will become in the next. It seems better, though, in light of the statement in 3:2a that \u201cwhat we will be has not yet been revealed\u201d and because of the reference to Christ\u2019s parousia in 2:28, that the author intends to distinguish between the present state of believers and what they will be like in the future. Thus the first view is better, that believers really will become more like God than they are now, as a result of seeing him as he really is.
tn In this context \u1f10\u03ac\u03bd (ean) does not indicate (1) uncertainty about whether or not what believers will be shall be revealed, but rather (2) uncertainty about the exact time the event will take place. In the Koine period \u1f10\u03ac\u03bd can mean \u201cwhen\u201d or \u201cwhenever\u201d and is virtually the equivalent of \u1f45\u03c4\u03b1\u03bd (Jotan; see BDAG 268 s.v. \u1f10\u03ac\u03bd 2). It has this meaning in John 12:32 and 14:3. Thus the phrase here should be translated, \u201cwe know that whenever it is revealed.\u201d
tn Many take the understood subject (\u201che\u201d) of \u03c6\u03b1\u03bd\u03b5\u03c1\u03c9\u03b8\u1fc7 (fanerwqh) as a reference to Jesus Christ, because the same verb was used in 2:28 in reference to the parousia (second advent). In the immediate context, however, a better analogy is \u1f10\u03c6\u03b1\u03bd\u03b5\u03c1\u1f7d\u03b8\u03b7 \u03c4\u03af \u1f10\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1 (efanerwqh ti esomeqa) in 3:2a. There the clause \u03c4\u03af \u1f10\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1 is the subject of the passive verb: \u201cwhat we shall be has not yet been revealed.\u201d From a grammatical standpoint it makes better sense to see the understood subject of \u03c6\u03b1\u03bd\u03b5\u03c1\u03c9\u03b8\u1fc7 as \u201cit\u201d rather than \u201che\u201d and as referring back to the clause \u03c4\u03af \u1f10\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1 in 3:2a. In the context this makes good sense: \u201cBeloved, now we are children of God, and what we shall be has not yet been revealed. We know that whenever it shall be revealed, we shall be like him, because we shall see him just as he is.\u201d This emphasizes the contrast in the verse between the present state (\u201cnot yet been revealed\u201d) and the future state (\u201cshall be revealed\u201d) of believers, and this will of course take place at the parousia.
sn Is revealed. It may well be that the use of the same passive verb here (from \u03c6\u03b1\u03bd\u03b5\u03c1\u03cc\u03c9, fanerow) is intended to suggest to the reader the mention of the parousia (Christ\u2019s second coming) in 2:28.
tn The second \u1f45\u03c4\u03b9 (Joti) in 3:2 is best understood as causal, giving the reason why believers will be like God: \u201cwe shall be like him, because we shall see him just as he is.\u201d
tn The subject of the third person singular passive verb \u1f10\u03c6\u03b1\u03bd\u03b5\u03c1\u1f7d\u03b8\u03b7 (efanerwqh) in 3:2 is the following clause \u03c4\u03af \u1f10\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1 (ti esomeqa): \u201cBeloved, now we are children of God, and what we shall be has not yet been revealed.\u201dsn What we will be. The opponents have been revealed as antichrists now (2:19). What believers will be is to be revealed later. In light of the mention of the parousia in 2:28, it seems likely that an eschatological revelation of the true character of believers is in view here.
tc The Byzantine text, the Syriac Peshitta, the Bohairic Coptic, and one ms of the Sahidic Coptic supply \u03b4\u03ad (de) after \u03bf\u1f34\u03b4\u03b1\u03bc\u03b5\u03bd (oidamen) in 3:2b. Additions of coordinating conjunctions such as \u03b4\u03ad are predictable variants; this coupled with the poor external credentials suggests that this addition is not likely to be original.tn The relationship of 3:2b to 3:2a is difficult. It seems best to regard this as a case of asyndeton, although the Byzantine text, the Syriac Peshitta, the Bohairic Coptic, and some mss of the Sahidic Coptic supply \u03b4\u03ad (de) after \u03bf\u1f34\u03b4\u03b1\u03bc\u03b5\u03bd (oidamen) in 3:2b. This addition is not likely to be original, but it does reflect a tendency among scribes to see an adversative (contrastive) relationship between 3:2a and 3:2b. This seems to be an accurate understanding of the relationship between the clauses from a logical standpoint: \u201cand what we shall be has not yet been revealed; but we know that whenever he should be revealed, we shall be like him.\u201d
tn The first \u1f45\u03c4\u03b9 (Joti) in 3:2 follows \u03bf\u1f34\u03b4\u03b1\u03bc\u03b5\u03bd (oidamen), a verb of perception, and introduces an indirect discourse clause which specifies the content of what believers know: \u201cthat whenever it should be revealed, we shall be like him.\u201d"}, {"pk": 2855283, "translation": "NET", "book": 62, "chapter": 3, "verse": 3, "text": "And everyone who has this hope focused on him purifies himself, just as Jesus is pure).", "comment": "tn Grk \u201cthat one.\u201d Context indicates a reference to Jesus here. The switch from \u03b1\u1f50\u03c4\u03cc\u03c2 (autos) to \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c2 (ekeinos) parallels 1 John 2:6 (see note there). Since purity of life is mentioned in the context, this almost certainly refers to Jesus in his earthly life and ministry as the example believers should imitate (a major theme of the author throughout 1 John).
sn The verb translated purifies (\u1f01\u03b3\u03bd\u03af\u03b6\u03c9, Jagnizw) is somewhat unusual here, since it is not common in the NT, and occurs only once in the Gospel of John (11:55). One might wonder why the author did not use the more common verb \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9 (Jagiazw), as in John 17:19, where Jesus prays, \u201cOn their behalf I consecrate myself, so that they may also be consecrated in the truth.\u201d It is possible that there is some overlap between the two verbs and thus this is another example of Johannine stylistic variation, but the verb \u1f01\u03b3\u03bd\u03af\u03b6\u03c9 is used in the context of John 11:55, which describes ritual purification for the Passover, a usage also found in the LXX (Exod 19:10\u201311, Num 8:21). In this context the use of \u1f01\u03b3\u03bd\u03af\u03b6\u03c9 would remind the readers that, if they have the future hope of entering the Father\u2019s presence (\u201cseeing him as he is\u201d in 3:2), they need to prepare themselves by living a purified lifestyle now, just as Jesus lived during his earthly life and ministry (cf. 2:6 again). This serves to rebut the opponents\u2019 claims to moral indifference, that what the Christian does in the present life is of no consequence.
tn \u201cFocused\u201d is not in the Greek text, but is supplied for clarity.
sn 1 John 3:1\u20133. All of 3:1\u20133 is a parenthesis within the present section in which the author reflects on what it means to be fathered by God, a subject he has mentioned at the end of 2:29. The sequence of the argument is then resumed by 3:4, which is in opposition to 2:29."}, {"pk": 2855284, "translation": "NET", "book": 62, "chapter": 3, "verse": 4, "text": "Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness.", "comment": "sn Everyone who practices sin. In contrast to the \u03c0\u1fb6\u03c2 \u1f41 (pas Jo) + participle construction in 3:3 (everyone who has, \u03c0\u1fb6\u03c2 \u1f41 \u1f14\u03c7\u03c9\u03bd [pas Jo ecwn]) which referred to believers, the use of everyone who practices sin (\u03c0\u1fb6\u03c2 \u1f41 \u03c0\u03bf\u03b9\u1ff6\u03bd \u03c4\u1f74\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03bd [pas Jo poiwn thn Jamartian]) here refers to the author\u2019s opponents. A similar use, referring to the opponents\u2019 denial of the Son, is found in 2:23.
sn The Greek word \u1f00\u03bd\u03bf\u03bc\u03af\u03b1 (anomia) is often translated \u201ciniquity\u201d or \u201clawlessness\u201d and in the LXX refers particularly to transgression of the law of Moses. In Jewish thought the ideas of sin (\u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1, Jamartia) and lawlessness or iniquity (\u1f00\u03bd\u03bf\u03bc\u03af\u03b1) were often equated because sin involved a violation of the Mosaic law and hence lawlessness. For example, Ps 51:5 LXX sets the two in parallel, and Paul in Rom 4:7 (quoting Ps 32:1) does the same. For the author, it is not violation of the Mosaic law that results in lawlessness, since he is writing to Christians. The \u2018law\u2019 for the author is the law of love, as given by Jesus in the new commandment of John 13:34\u201335. This is the command to love one\u2019s brother, a major theme of 1 John and the one specific sin in the entire letter which the opponents are charged with (3:17). Since the author has already labeled the opponents \u201cantichrists\u201d in 2:18, it may well be that he sees in their iniquitous behavior of withdrawing from the community and refusing to love the brethren a foreshadowing of the apocalyptic iniquity of the end times (cf. 2 Thess 2:3\u20138). In Matt 24:11\u201312 Jesus foretold that false prophets would arise in the end times (cf. 1 John 4:1), that lawlessness (anomia) would increase, and that \u201cthe love of many will grow cold\u201d (which would certainly fit the author\u2019s portrait of the opponents here).
tn Grk \u201cand.\u201d"}, {"pk": 2855285, "translation": "NET", "book": 62, "chapter": 3, "verse": 5, "text": "And you know that Jesus was revealed to take away sins, and in him there is no sin.", "comment": "tn The \u1f35\u03bd\u03b1 (Jina) clause gives the purpose of Jesus\u2019 self-revelation as he manifested himself to the disciples and to the world during his earthly life and ministry: It was \u201cto take away sins.\u201d
tn Grk \u201cthat one.\u201d The context makes it clear that this is a reference to Jesus, because the reader is told \u201che was revealed in order that he might take away sins.\u201d The connection with Jesus as the Lamb of God who takes away the sin of the world in John 1:29 provides additional confirmation that the previous use of \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 (ekeinos) in 3:3b should also be understood as a reference to Jesus, as 2:6 was.sn In Johannine thought it is Jesus, the Lamb of God, who takes away the sin of the world (John 1:29)."}, {"pk": 2855286, "translation": "NET", "book": 62, "chapter": 3, "verse": 6, "text": "Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.", "comment": "tn Here the verb \u03bc\u03ad\u03bd\u03c9 (menw) refers to the permanence of relationship between Jesus and the believer, as in 2:27 and 2:28. It is clear that Jesus is the referent of the phrase \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 (en autw) because he is the subject of the discussion in v. 5.
tn The interpretive problem raised by the use of the present tense \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03b5\u03b9 (Jamartanei) in this verse (and \u03c0\u03bf\u03b9\u03b5\u1fd6 [poiei] in 3:9 as well) is that (a) it appears to teach a sinless state of perfection for the true Christian, and (b) it appears to contradict the author\u2019s own statements in 2:1\u20132 where he acknowledged that Christians do indeed sin. (1) One widely used method of reconciling the acknowledgment in 2:1\u20132 that Christians do sin with the statements in 3:6 and 3:9 that they do not is expressed by M. Zerwick (Biblical Greek \u00a7251). He understands the aorist to mean \u201ccommit sin in the concrete, commit some sin or other\u201d while the present means \u201cbe a sinner, as a characteristic \u00abstate\u00bb.\u201d N. Turner (Grammatical Insights, 151) argues essentially the same as Zerwick, stating that the present tense \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03b5\u03b9 is stative (be a sinner) while the aorist is ingressive (begin to be a sinner, as the initial step of committing this or that sin). Similar interpretations can be found in a number of grammatical works and commentaries. (2) Others, however, have questioned the view that the distinction in tenses alone can convey a \u201chabitual\u201d meaning without further contextual clarification, including C. H. Dodd (The Johannine Epistles [MNTC], 79) and Z. C. Hodges (\u201c1 John,\u201d BKCNT, 894). B. Fanning (Verbal Aspect [OTM], 215-17) has concluded that the habitual meaning for the present tense cannot be ruled out, because there are clear instances of habitual presents in the NT where other clarifying words are not present and the habitual sense is derived from the context alone. This means that from a grammatical standpoint alone, the habitual present cannot be ruled out in 1 John 3:6 and 9. It is still true, however, that it would have been much clearer if the author had reinforced the habitual sense with clarifying words or phrases in 1 John 3:6 and 9 if that is what he had intended. Dodd\u2019s point, that reliance on the distinction in tenses alone is quite a subtle way of communicating such a vital point in the author\u2019s argument, is still valid. It may also be added that the author of 1 John has demonstrated a propensity for alternating between present and aorist tenses for purely stylistic reasons (see 2:12).sn Does not sin. It is best to view the distinction between \u201ceveryone who practices sin\u201d in 3:4 and \u201ceveryone who resides in him\u201d in 3:6 as absolute and sharply in contrast. The author is here making a clear distinction between the opponents, who as moral indifferentists downplay the significance of sin in the life of the Christian, and the readers, who as true Christians recognize the significance of sin because Jesus came to take it away (3:5) and to destroy it as a work of the devil (3:8). This argument is developed more fully by S. Kubo (\u201cI John 3:9: Absolute or Habitual?\u201d AUSS 7 [1969]: 47-56), who takes the opponents as Gnostics who define sin as ignorance. The opponents were probably not adherents of fully developed gnosticism, but Kubo is right that the distinction between their position and that of the true Christian is intentionally portrayed by the author here as a sharp antithesis. This explanation still has to deal with the contradiction between 2:1\u20132 and 3:6\u20139, but this does not present an insuperable difficulty. The author of 1 John has repeatedly demonstrated a tendency to present his ideas antithetically, in \u201ceither/or\u201d terms, in order to bring out for the readers the drastic contrast between themselves as true believers and the opponents as false believers. In 2:1\u20132 the author can acknowledge the possibility that a true Christian might on occasion sin, because in this context he wishes to reassure his readers that the statements he has made about the opponents in the preceding context do not apply to them. But in 3:4\u201310, his concern is to bring out the absolute difference between the opponents and his readers, so he speaks in theoretical rather than practical terms which do not discuss the possible occasional exception, because to do so would weaken his argument."}, {"pk": 2855287, "translation": "NET", "book": 62, "chapter": 3, "verse": 7, "text": "Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.", "comment": "tn Grk \u201cthat one.\u201d Context indicates a reference to Jesus here. As with the previous uses of \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 (ekeinos) by the author of 1 John (2:6; 3:3, 5), this one refers to Jesus, as the reference to \u201cthe Son of God\u201d in the following verse (3:8) makes clear.
sn The one who practices righteousness. The participle (\u1f41 \u03c0\u03bf\u03b9\u1ff6\u03bd, Jo poiwn) + noun constructions in 3:7 and in 3:8a, the first positive and the second negative, serve to emphasize the contrast between the true Christians (\u201cthe one who practices righteousness\u201d) and the opponents (\u201cthe one who practices sin,\u201d 3:8a)."}, {"pk": 2855288, "translation": "NET", "book": 62, "chapter": 3, "verse": 8, "text": "The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil.", "comment": "tn Here \u03b5\u1f30\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf (eis touto) states the purpose for the revelation of God\u2019s Son. However, the phrase offers the same difficulty as all the \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) phrases in 1 John: Does it refer to what precedes or to what follows? By analogy with the \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 construction it is probable that the phrase \u03b5\u1f30\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf here refers to what follows: There is a \u1f35\u03bd\u03b1 (Jina) clause following which appears to be related to the \u03b5\u1f30\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf, and in fact is resumptive (that is, it restates the idea of \u201cpurpose\u201d already expressed by the \u03b5\u1f30\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf). Thus the meaning is: \u201cFor this purpose the Son of God was revealed: to destroy the works of the devil.\u201d
tn In the Gospel of John \u03bb\u03cd\u03c3\u1fc3 (lush) is used both literally and figuratively. In John 1:27 it refers to a literal loosing of one\u2019s sandal-thong, and in John 2:19 to a destruction of Jesus\u2019 physical body which was understood by the hearers to refer to physical destruction of the Jerusalem temple. In John 5:18 it refers to the breaking of the Sabbath, in John 7:23 to the breaking of the law of Moses, and in John 10:35 to the breaking of the scriptures. The verb is again used literally in John 11:44 at the resurrection of Lazarus when Jesus commands that he be released from the graveclothes with which he was bound. Here in 1 John 3:8 the verb means, with reference to \u201cthe works of the devil,\u201d to \u201cdestroy, bring to an end, abolish.\u201d See BDAG 607 s.v. \u03bb\u03cd\u03c9 4 and F. B\u00fcchsel, TDNT 4:336.
sn The person who practices sin is of the devil. 1 John 3:10 and John 8:44 might be cited as parallels, because these speak of opponents as the devil\u2019s \u201cchildren.\u201d However, it is significant that the author of 1 John never speaks of the opponents as \u201cfathered by the devil\u201d in the same sense as Christians are \u201cfathered by God\u201d (3:9). A concept of evildoers as \u201cfathered\u201d by the devil in the same sense as Christians are fathered by God would imply a much more fully developed Gnosticism with its dualistic approach to humanity. The author of 1 John carefully avoids saying that the opponents are \u201cfathered by the devil,\u201d because in Johannine theology not to be fathered by God is to be fathered only by the flesh (John 1:13). This is a significant piece of evidence that 1 John predates the more fully developed Gnosticism of the 2nd century. What the author does say is that the opponents (\u201cthe one who practices sin\u201d) are from the devil, in the sense that they belong to him and have given him their allegiance.
tn The present tense verb has been translated as an extending-from-past present (a present of past action still in progress). See ExSyn 520."}, {"pk": 2855289, "translation": "NET", "book": 62, "chapter": 3, "verse": 9, "text": "Everyone who has been fathered by God does not practice sin, because God\u2019s seed resides in him, and thus he is not able to sin, because he has been fathered by God.", "comment": "tn The problem of the present tense of \u03c0\u03bf\u03b9\u03b5\u1fd6 (poiei) here is exactly that of the present tense of \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03b5\u03b9 (Jamartanei) in 3:6. Here in 3:9 the distinction is sharply drawn between \u201cthe one who practices sin\u201d in 3:8, who is of the devil, and \u201cthe one who is fathered by God\u201d in 3:9, who \u201cdoes not practice sin.\u201d See S. Kubo (\u201cI John 3:9: Absolute or Habitual?\u201d AUSS 7 [1969]: 47-56) for a fuller discussion of the author\u2019s argument as based on a sharp antithesis between the recipients (true Christians) and the opponents (heretics).sn Does not practice sin. Again, as in 3:6, the author is making a clear distinction between the opponents, who as moral indifferentists downplay the significance of sin in the life of the Christian, and the recipients, who as true Christians recognize the significance of sin because Jesus came to take it away (3:5) and to destroy it as a work of the devil (3:8). This explanation still has to deal with the apparent contradiction between the author\u2019s statements in 2:1\u20132 and those here in 3:9, but this is best explained in terms of the author\u2019s tendency to present issues in \u201ceither/or\u201d terms to bring out the drastic contrast between his readers, whom he regards as true believers, and the opponents, whom he regards as false. In 2:1\u20132 the author can acknowledge the possibility that a true Christian might on occasion sin, because in this context he wishes to reassure his readers that the statements he has made about the opponents in the preceding context do not apply to them. But in 3:4\u201310, his concern is to bring out the absolute difference between the opponents and his readers, so he speaks in theoretical terms which do not discuss the possible occasional exception, because to do so would weaken his argument.
tn The imagery expressed here (\u03c3\u03c0\u03ad\u03c1\u03bc\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6, sperma autou, \u201chis seed\u201d) clearly refers to the action of the male parent in procreation, and so \u201cfathered\u201d is the best choice for translating \u03b3\u03b5\u03bd\u03bd\u03ac\u03c9 (gennaw; see 2:29).
tn Both the first and second \u1f45\u03c4\u03b9 (Joti) in 3:9 are causal. The first gives the reason why the person who is begotten by God does not practice sin (\u201cbecause his seed resides in him).\u201d The second gives the reason why the person who is begotten by God is not able to sin (\u201cbecause he has been begotten by God).\u201d
tn Grk \u201chis\u201d; the referent (God) has been specified in the translation for clarity.
tn The closest meaning for \u03c3\u03c0\u03ad\u03c1\u03bc\u03b1 (sperma) in this context is \u201cmale generating seed\u201d (cf. BDAG 937 s.v. 1.b), although this is a figurative rather than a literal sense. Such imagery is bold and has seemed crudely anthropomorphic to some interpreters, but it poses no more difficulty than the image of God as a male parent fathering Christians that appears in John 1:13 and is behind the use of \u03b3\u03b5\u03bd\u03bd\u03ac\u03c9 (gennaw) with reference to Christians in 1 John 2:29; 3:9; 4:7; 5:1, 4, and 18.
tn \u201cThus\u201d is not in the Greek text, but is supplied to bring out the resultative force of the clause in English."}, {"pk": 2855290, "translation": "NET", "book": 62, "chapter": 3, "verse": 10, "text": "By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness \u2014 the one who does not love his fellow Christian \u2014 is not of God.", "comment": "tn Once again there is the problem (by now familiar to the interpreter of 1 John) of determining whether the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) in 3:10 refers (1) to what precedes or (2) to what follows. If it refers to what precedes, it serves to conclude the unit which began with 2:28. The remainder of 3:10 would then form a transition to the following material (another \u201chinge\u201d passage). On the other hand, if the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 refers to what follows, then the entirety of 3:10 is a summary statement at the end of 2:28\u20133:10 which recapitulates the section\u2019s major theme (conduct is the clue to paternity), and provides at the same time a transition to the theme of loving one\u2019s brother which will dominate the following section (3:11\u201324). Although R. E. Brown (Epistles of John [AB], 416) prefers to see the phrase as referring to the preceding material, it makes better sense to refer it to the remainder of 3:10 that follows, and see the entirety of 3:10 as both a summary of the theme of the preceding section 2:28\u20133:10 and a transition to the following section 3:11\u201324.
tn See note on the term \u201cfellow Christian\u201d in 2:9.sn Does not love his fellow Christian. The theme of loving one\u2019s fellow Christian appears in the final clause of 3:10 because it provides the transition to the second major section of 1 John, 3:11\u20135:12, and specifically to the following section 3:11\u201324. The theme of love will dominate the second major section of the letter (see 1 John 4:8)."}, {"pk": 2855291, "translation": "NET", "book": 62, "chapter": 3, "verse": 11, "text": "For this is the gospel message that you have heard from the beginning: that we should love one another,", "comment": "tn The word \u201cgospel\u201d is not in the Greek text but is supplied to clarify the meaning. See the notes on the words \u201cgospel\u201d and \u201cmessage\u201d in 1 John 1:5.
tn It could be argued (1) that the \u1f45\u03c4\u03b9 (Joti) at the beginning of 3:11 is grammatically subordinate to the preceding statement at the end of 3:10. As BDF \u00a7456.1 points out, however, \u201cSubordination with \u1f45\u03c4\u03b9 and \u03b4\u03b9\u03cc\u03c4\u03b9 is often very loose\u2026and must be translated \u2018for.\u2019\u201d Thus (2) \u1f45\u03c4\u03b9 assumes an inferential sense, standing at the beginning of a new sentence and drawing an inference based upon all that has preceded. This is confirmed by the structural parallel between the present verse and 1:5.
tn See the note on the word \u201cmessage\u201d in 1 John 1:5, where this same phrase occurs.
sn For this is the gospel message\u2026that we should love one another. The structure of this verse is parallel to 1:5, indicating the beginning of a second major section of the letter."}, {"pk": 2855292, "translation": "NET", "book": 62, "chapter": 3, "verse": 12, "text": "not like Cain who was of the evil one and brutally murdered his brother. And why did he murder him? Because his deeds were evil, but his brother\u2019s were righteous.", "comment": "tn For the Greek verb \u03c3\u03c6\u03ac\u03b6\u03c9 (sfazw) L&N 20.72 states, \u201cto slaughter, either animals or persons; in contexts referring to persons, the implication is of violence and mercilessness \u2013 \u2018to slaughter, to kill.\u2019\u201d As a reflection of this nuance, the translation \u201cbrutally murdered\u201d has been used.
sn Since the author states that Cain\u2026was of the evil one (\u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6, ek tou ponhrou), in the immediate context this imagery serves as an illustration of 3:8a: The person who practices sin is of the devil (\u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b4\u03b9\u03b1\u03b2\u03cc\u03bb\u03bf\u03c5, ek tou diabolou). This is similar to John 8:44, where Jesus told his opponents \u201cyou people are from your father the devil\u2026[who] was a murderer from the beginning.\u201d In both Jewish and early Christian writings Cain is a model for those who deliberately disbelieve; Testament of Benjamin 7:5 looks forward to the punishment of those who \u201care like Cain in the envy and hatred of brothers.\u201d It is not difficult to see why the author of 1 John used Cain here as a model for the opponents in light of their failure to \u201clove the brothers\u201d (see 1 John 3:17)."}, {"pk": 2855293, "translation": "NET", "book": 62, "chapter": 3, "verse": 13, "text": "Therefore do not be surprised, brothers and sisters, if the world hates you.", "comment": "tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d as here (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited). Since the author is addressing his readers directly at this point, \u201cbrothers and sisters\u201d (suggesting a degree of familial endearment) has been employed in the translation at this point, while elsewhere the less direct \u201cfellow Christians\u201d has been used (cf. v. 14).
sn Cf. John 15:18, where this phrase also occurs."}, {"pk": 2855294, "translation": "NET", "book": 62, "chapter": 3, "verse": 14, "text": "We know that we have crossed over from death to life because we love our fellow Christians. The one who does not love remains in death.", "comment": "tn The first \u1f45\u03c4\u03b9 (Joti) clause, following a verb of perception, introduces an indirect discourse clause giving the content of what the readers are assumed to know: that they have passed over from death to life, that is, that they possess eternal life. The author gives a similar reassurance to his readers in 5:13. Alternation between the verbs \u03bf\u1f36\u03b4\u03b1 (oida) and \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 (ginwskw) in 1 John is probably a matter of stylistic variation (of which the writer is extremely fond) rather than indicative of a subtle difference in meaning.
tn This verb essentially means \u201cto transfer from one place to another, go/pass over,\u201d according to BDAG 638 s.v. \u03bc\u03b5\u03c4\u03b1\u03b2\u03b1\u03af\u03bd\u03c9 1.sn In John 13:1 the same Greek verb translated crossed over here is used to refer to Jesus\u2019 departure from this world as he returns to the Father. Here it is used figuratively to refer to the believer\u2019s transfer from the state of (spiritual) death to the state of (spiritual) life. This use is paralleled in John 5:24, where Jesus states, \u201cthe person who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over (same verb) from death to life.\u201d
sn Cf. John 5:24, where this phrase also occurs.
tn See note on the phrase \u201cfellow Christian\u201d in 2:9.sn Because we love our fellow Christians. This echoes Jesus\u2019 words in John 13:35, where he states, \u201cby this all men will know that you are My disciples, if you have love for one another.\u201d As in 1 John 2:3 and 5, obedience becomes the basis for assurance. But the relationship between loving one\u2019s fellow Christian (Grk \u201cbrother\u201d) and possessing eternal life goes beyond a proof or external test. Our love for our fellow Christians is in fact a form of God\u2019s love for us because as far as the author of 1 John is concerned, all love comes from God (cf. 4:7\u201311). Therefore he can add the next line of 3:14, \u201cthe one who does not love remains in death.\u201d Why? Because such a person does not have God\u2019s love residing in them at all. Rather, this person can be described as a \u201cmurderer\u201d \u2013 as the following verse goes on to do. Note also that the author\u2019s description here of the person who does not love as remaining in death is another way of describing a person who remains in darkness, which is a description of unbelievers in John 12:46. This provides further confirmation of the spiritual state of the author\u2019s opponents in 2:9\u201311.
tn The second \u1f45\u03c4\u03b9 (Joti) clause in 3:14 is also related to \u03bf\u1f34\u03b4\u03b1\u03bc\u03b5\u03bd (oidamen), but in this case the \u1f45\u03c4\u03b9 is causal, giving the reason why the readers know that they have passed from death to life: because they love the brothers.
sn The one who does not love remains in death. Again, the author has the secessionist opponents in view. Their refusal to show love for the brothers demonstrates that they have not made the transition from (spiritual) death to (spiritual) life, but instead have remained in a state of (spiritual) death."}, {"pk": 2855295, "translation": "NET", "book": 62, "chapter": 3, "verse": 15, "text": "Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him.", "comment": "tn See note on the phrase \u201cfellow Christian\u201d in 2:9.
tn The verb \u03bc\u03ad\u03bd\u03c9 (menw) in 3:15 refers to a spiritual reality (eternal life) which in this case does not reside in the person in question. To speak in terms of eternal life not \u201cresiding\u201d in such an individual is not to imply that at some time in the past this person did possess eternal life and subsequently lost it, however. The previous verse (3:14) makes it clear that the individual under discussion here has \u201cremained\u201d in death (the realm of spiritual death) and so has never possessed eternal life to begin with, no matter what he may have claimed. Taken together with the use of \u03bc\u03ad\u03bd\u03c9 in 3:14, the use here implies that the opponents have \u201cremained\u201d in death all along, and have not ever been genuine believers. Thus \u201cresiding\u201d rather than \u201cremaining\u201d is used as the translation for \u03bc\u03ad\u03bd\u03bf\u03c5\u03c3\u03b1\u03bd (menousan) here.
sn Everyone who hates his fellow Christian is a murderer. On one level it is easy to see how the author could say this; the person who hates his brother is one and the same with the person who murders his brother. Behind the usage here, however, is John 8:44, the only other occurrence of the Greek word translated murderer (\u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03ba\u03c4\u03cc\u03bd\u03bf\u03c2, anqrwpoktonos) in the NT, where the devil is described as a \u201cmurderer from the beginning.\u201d John 8:44 refers to the devil\u2019s role in bringing death to Adam and Eve, but even more to his involvement (not directly mentioned in the Genesis account, but elaborated in the intertestamental literature, especially the writings of Philo) in Cain\u2019s murder of his brother Abel. This was the first incident of murder in human history and also the first outward demonstration of the full implications of sin\u2019s entry into the world. Ultimately, then, the devil is behind murder, just as he was behind Cain\u2019s murder of Abel. When the hater kills, he shows himself to be a child of the devil (cf. 1 John 3:10). Once again, conduct is the clue to paternity."}, {"pk": 2855296, "translation": "NET", "book": 62, "chapter": 3, "verse": 16, "text": "We have come to know love by this: that Jesus laid down his life for us; thus we ought to lay down our lives for our fellow Christians.", "comment": "tn Here the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) is followed by a \u1f45\u03c4\u03b9 (Joti) clause which is epexegetical (or explanatory), and thus \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 refers to what follows.
sn References to the fact that Jesus laid down his life using the verb \u03c4\u03af\u03b8\u03b7\u03bc\u03b9 (tiqhmi) are unique to the Gospel of John (10:11, 15, 17, 18; 13:37, 38; 15:13) and 1 John (only here). From John\u2019s perspective Jesus\u2019 act in giving up his life sacrificially was a voluntary one; Jesus was always completely in control of the situation surrounding his arrest, trials, and crucifixion (see John 10:18). There is a parallel with 1 John 2:6 \u2013 there, as here, the life of Jesus (during his earthly ministry) becomes the example for believers to follow. This in turn underscores the importance of Jesus\u2019 earthly life and ministry (especially his sacrificial death on the cross), a point of contention between the author and his opponents in 1 John. See 1 John 4:10 for a further parallel.
tn Grk \u201cthat one.\u201d Context indicates a reference to Jesus. The mention of the sacrificial death in 3:16 (\u1f51\u03c0\u1f72\u03c1 \u1f21\u03bc\u1ff6\u03bd \u03c4\u1f74\u03bd \u03c8\u03c5\u03c7\u1f74\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f14\u03b8\u03b7\u03ba\u03b5\u03bd, Juper hmwn thn yuchn autou eqhken) points to Jesus as the referent here. (This provides further confirmation that \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 [ekeinos] in 2:6; 3:3, 5, and 7 refers to Jesus.)"}, {"pk": 2855297, "translation": "NET", "book": 62, "chapter": 3, "verse": 17, "text": "But whoever has the world\u2019s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?", "comment": "tn Here a subjective genitive, indicating God\u2019s love for us \u2013 the love which comes from God \u2013 appears more likely because of the parallelism with \u201ceternal life\u201d (\u03b6\u03c9\u1f74\u03bd \u03b1\u1f30\u1f7d\u03bd\u03b9\u03bf\u03bd, zwhn aiwnion) in 3:15, which also comes from God.sn The love of God. The author is not saying that the person who does not love his brother cannot love God either (although this may be true enough), but rather that the person who does not love his brother shows by this failure to love that he does not have any of the love which comes from God \u2018residing\u2019 in him (the Greek verb used is \u03bc\u03ad\u03bd\u03c9 [menw]). Once again, conduct is the clue to paternity.
sn How can the love of God reside in such a person? is a rhetorical question which clearly anticipates a negative answer: The love of God cannot reside in such a person.
sn Once again the verb \u03bc\u03ad\u03bd\u03c9 (menw) is used of a spiritual reality (in this case the love of God) which does or does not reside in a person. Although the author uses the indefinite relative whoever (Grk \u1f43\u03c2 \u03b4\u1fbf \u1f04\u03bd, Jos d\u2019 an), it is clear that he has the opponents in view here. This is the only specific moral fault he ever charges the opponents with in the entire letter. It is also clear that the author sees it as impossible that such a person, who refuses to offer help in his brother\u2019s time of need (and thus \u2018hates\u2019 his brother rather than \u2018loving\u2019 him, cf. 3:15) can have any of the love which comes from God residing in him. This person, from the author\u2019s dualistic \u2018either/or\u2019 perspective, cannot be a believer. The semantic force of the deliberative rhetorical question, \u201cHow can the love of God reside in such a person?\u201d, is therefore a declarative statement about the spiritual condition of the opponents: \u201cThe love of God cannot possibly reside in such a person.\u201d
tn Here \u03b2\u03af\u03bf\u03c2 (bios) refers to one\u2019s means of subsistence \u2013 material goods or property (BDAG 177 s.v. 2).sn Note the vivid contrast with Jesus\u2019 example in the preceding verse: He was willing to lay down his very life, but the person in view in 3:17 is not even willing to lay down part of his material possessions for the sake of his brother.
tn See note on the phrase \u201cfellow Christian\u201d in 2:9."}, {"pk": 2855298, "translation": "NET", "book": 62, "chapter": 3, "verse": 18, "text": "Little children, let us not love with word or with tongue but in deed and truth.", "comment": "sn The noun truth here has been interpreted in various ways: (1) There are a number of interpreters who understand the final noun in this series, truth (\u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u1fb3, alhqeia) in an adverbial sense (\u201ctruly\u201d or \u201cin sincerity\u201d), describing the way in which believers are to love. If the two pairs of nouns are compared, however, it is hard to see how the second noun with tongue (\u03b3\u03bb\u1f7d\u03c3\u03c3\u1fc3, glwssh) in the first pair can have an adverbial sense. (2) It seems better to understand the first noun in each pair as produced by the second noun: Words are produced by the tongue, and the (righteous) deeds with which believers are to love one another are produced by the truth."}, {"pk": 2855299, "translation": "NET", "book": 62, "chapter": 3, "verse": 19, "text": "And by this we will know that we are of the truth and will convince our conscience in his presence,", "comment": "tn Both \u1f14\u03bc\u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03bd (emprosqen) in 3:19 and \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd (enwpion) in 3:22 are improper prepositions and both express the meaning \u201cbefore\u201d in the sense of \u201cin the presence of.\u201d (1) Some interpreters have tried to see a subtle distinction in meaning between the two in 3:19 and 22, but (2) as BDF \u00a7214.6 points out, \u1f14\u03bc\u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03bd and \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd, along with a third classical expression \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd (enantion), all refer to being in someone\u2019s presence and are essentially interchangeable. There can be little doubt that once more the author\u2019s fondness for stylistic variation in terminology is at work here.
tn Once again there is the problem of deciding whether the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) refers (1) to what precedes or (2) to what follows. When an explanatory or epexegetical \u1f45\u03c4\u03b9 (Joti) clause follows, and the \u1f45\u03c4\u03b9 clause is not grammatically unrelated to the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3, then the \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 is best understood as referring to what follows. Here in 3:19\u201320 there are no less than three \u1f45\u03c4\u03b9 clauses that follow, one in 3:19 and two in 3:20, and thus there is the difficulty of trying to determine whether any one of them is related to the \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 phrase in 3:19. It is relatively easy to eliminate the first \u1f45\u03c4\u03b9 clause (in 3:19) from consideration, because it is related not to \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 but to the verb \u03b3\u03bd\u03c9\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1 (gnwsomeqa) as an indirect discourse clause giving the content of what believers know (\u201cthat we are of the truth\u201d). As far as the two \u1f45\u03c4\u03b9 clauses in 3:20 are concerned, it is difficult to see how believers could know that they belong to the truth (19a) by means of either, since the first speaks of a situation where they are under self-condemnation (\u201cif our heart condemns us\u2026\u201d) and the second \u1f45\u03c4\u03b9 clause seems to give a further explanation related to the first (\u201cthat God is greater than our heart\u2026\u201d). Therefore it seems better to understand the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 in 3:19 as referring to the preceding context, and this makes perfectly good sense, because 3:18 concludes with a reference to the righteous deeds with which believers are to love one another, which are produced by the truth.sn By this refers to the righteous deeds mentioned at the end of 3:18, the expressions of love. It is by doing these deeds that believers assure themselves that they belong to the truth, because the outward action reflects the inward reality of their relationship with God. Put another way, \u2018conduct is the clue to paternity.\u2019
tn The verb \u03c0\u03b5\u03af\u03b8\u03c9 (peiqw) in the active voice (with the exception of the second perfect and pluperfect) means (a) \u201cto convince\u201d; (b) \u201cto persuade, appeal to\u201d; (c) \u201cto win over, strive to please\u201d; or (d) \u201cto conciliate, pacify, set at ease or rest\u201d (see BDAG 791 s.v. \u03c0\u03b5\u03af\u03b8\u03c9). Interpreters are generally divided between meaning (a) and meaning (d) for the verb in the present context, with BDAG opting for the latter (although it is pointed out that \u201cthe text is not in good order\u201d). In any case the object of the verb \u03c0\u03b5\u03af\u03b8\u03c9 in this context is \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 (kardia), and this leads to further problems because the meaning of \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 will affect one\u2019s understanding of \u03c0\u03b5\u03af\u03c3\u03bf\u03bc\u03b5\u03bd (peisomen) here.
tn Further difficulties are created by the meaning of \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 (kardia) in 3:19. Although it may be agreed that the term generally refers to the \u201ccenter and source of the whole inner life, w. its thinking, feeling, and volition\u201d (BDAG 508 s.v. l.b), this may be further subdivided into references to (a) \u201cthe faculty of thought\u2026as the organ of natural and spiritual enlightenment,\u201d that is, the mind; (b) \u201cthe will and its decisions\u201d; (c) \u201cthe emotions, wishes, desires,\u201d i.e., the emotions or feelings; or (d) \u201cmoral decisions, the moral life,\u201d that is, the part of the individual where moral decisions are made, which is commonly called the conscience. Thus \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 in 3:19 could refer to either the mind, the will, the emotions, or the conscience, and it is not transparently clear which concept the author has primarily in view. In light of the overall context, which seems to discuss the believer\u2019s assurance of his or her standing before God (\u1f14\u03bc\u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 [emprosqen autou] in 3:19 and the mention of \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1 [parrhsia, \u201cboldness\u201d or \u201cconfidence\u201d] in 3:21) it seems probable that the conscience, that aspect of one\u2019s \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 which involves moral choices and the guilt or approval for having made them, is primarily in view here. Thus the meaning \u201cconvince\u201d is preferred for the verb \u03c0\u03b5\u03af\u03b8\u03c9 (peiqw), since the overall subject seems to be the believer\u2019s assurance of his or her standing before God, especially in the case when (v. 20) the believer\u2019s conscience attempts to condemn him on account of sin."}, {"pk": 2855300, "translation": "NET", "book": 62, "chapter": 3, "verse": 20, "text": "that if our conscience condemns us, that God is greater than our conscience and knows all things.", "comment": "tn The first \u1f45\u03c4\u03b9 (Joti) in 3:20 may be understood either (1) as causal, \u201cbecause if our heart condemns us,\u201d or (2) as epexegetical (explanatory), \u201cthat if our heart condemns us.\u201d There are two other instances of the combination \u1f45\u03c4\u03b9 \u1f10\u03ac\u03bd (Joti ean) in 1 John, 3:2 and 5:14. In 3:14 the \u1f45\u03c4\u03b9 clearly introduces an indirect discourse (content) clause following \u03bf\u1f34\u03b4\u03b1\u03bc\u03b5\u03bd (oidamen). In 5:14 the \u1f45\u03c4\u03b9 is epexegetical to a preceding statement (\u201cand this is the confidence [\u1f21 \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1, Jh parrhsia] which we have before him, that if we ask anything according to his will he hears us\u201d). This is analogous to the present situation, and the subject under discussion (the believer\u2019s confidence before God) is also similar (cf. 3:21\u201322). It is thus more likely, by analogy, that the first \u1f45\u03c4\u03b9 clause in 3:20, \u1f45\u03c4\u03b9 \u1f10\u1f70\u03bd \u03ba\u03b1\u03c4\u03b1\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u1fc3 \u1f21\u03bc\u1ff6\u03bd \u1f21 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 ({oti ean kataginwskh Jhmwn Jh kardia), should also be understood as epexegetical to the preceding clause, \u1f14\u03bc\u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c0\u03b5\u03af\u03c3\u03bf\u03bc\u03b5\u03bd \u03c4\u1f74\u03bd \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03bd (emprosqen autou peisomen thn kardian, \u201cand we convince our heart before him\u201d).
tn The use of two \u1f45\u03c4\u03b9 (Joti) clauses in close succession is somewhat awkward, but this is nothing new for the author; and indeed he has twice previously used two \u1f45\u03c4\u03b9 clauses in close proximity in 3:2 and 14. In both those instances the second \u1f45\u03c4\u03b9 was understood as causal, and (1) some interpreters would do the same here. Unless one understands both of the \u1f45\u03c4\u03b9 clauses in 3:20 as causal, however (an option rejected based on the analogy with 5:14, see the discussion in the note on \u201cthat\u201d at the beginning of the present verse), the first \u1f45\u03c4\u03b9 clause must be understood as parenthetical in order for the second to be causal. This results in an even more awkward construction. It seems most probable that (2) the second \u1f45\u03c4\u03b9 clause in 3:20 should also be understood as epexegetical (explanatory), and resumptive to the first. The resultant meaning is as follows: \u201cand we convince our heart before him, that if our heart condemns us, that God is greater than our heart and knows all things.\u201d
tn In Deut 25:1 LXX \u03ba\u03b1\u03c4\u03b1\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 (kataginwskw) means \u201cto condemn\u201d in a context where it is in opposition to \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u1fe6\u03bd (dikaioun, \u201cto acquit\u201d). In Job 42:6 LXX (Symmachus) and Ezek 16:61 LXX (Symmachus) it is used of self-judgment or self-condemnation, and this usage is also found in the intertestamental literature (Sir 14:2). Testament of Gad 5:3 describes a person \u03bf\u1f50\u03c7 \u1f51\u03c0\u1fbf \u1f04\u03bb\u03bb\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f00\u03bb\u03bb\u1fbf \u1f51\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u1f30\u03b4\u03af\u03b1\u03c2 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2 (ouc Jup\u2019 a[llou kataginwskomeno\" all\u2019 Jupo th\" idia\" kardia\", \u201ccondemned not by another but by his own heart\u201d). Thus the word has legal or forensic connotations, and in this context refers to the believer\u2019s self-condemnation resulting from a guilty conscience concerning sin."}, {"pk": 2855301, "translation": "NET", "book": 62, "chapter": 3, "verse": 21, "text": "Dear friends, if our conscience does not condemn us, we have confidence in the presence of God,"}, {"pk": 2855302, "translation": "NET", "book": 62, "chapter": 3, "verse": 22, "text": "and whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him.", "comment": "tn The \u1f45\u03c4\u03b9 (Joti) is clearly causal, giving the reason why believers receive what they ask.
tn The conjunction \u03ba\u03b1\u03af (kai) which begins 3:22 is epexegetical (explanatory), relating a further implication of the \u201cconfidence\u201d (\u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1\u03bd, parrhsian) which believers have before God when their heart (conscience) does not condemn them. They can ask things of God with the expectation of receiving their requests."}, {"pk": 2855303, "translation": "NET", "book": 62, "chapter": 3, "verse": 23, "text": "Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment.", "comment": "tn This verse begins with the phrase \u03ba\u03b1\u1f76 \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03af\u03bd (kai {auth estin; cf. the similar phrase in 3:11 and 1:5), which is explained by the following \u1f35\u03bd\u03b1 (Jina) clause, \u201cthat we believe in the name of his Son Jesus Christ.\u201d The \u1f35\u03bd\u03b1 thus introduces a clause which is (1) epexegetical (explanatory) or (2) appositional. By analogy the similar phrase in 3:11 is also followed by an epexegetical \u1f35\u03bd\u03b1 clause and the phrase in 1:5 by an epexegetical \u1f45\u03c4\u03b9 (Joti) clause.sn His commandment refers to what follows \u2013 the commandment from God is to believe in his Son, Jesus Christ, and to love one another.
tn The \u03ba\u03b1\u03af (kai) is epexegetical/explanatory (or perhaps resumptive) of the commandment(s) mentioned in the preceding verse.
sn The author of 1 John repeatedly attributes the commandments given to believers as given by God the Father, even though in John 13:34\u201335 it was Jesus who gave the commandment to love one another. 2 John 4\u20135 also attributes the commandment to love one another directly to the Father. Thus it is clear that God the Father is the subject of the verb gave here in 3:23."}, {"pk": 2855304, "translation": "NET", "book": 62, "chapter": 3, "verse": 24, "text": "And the person who keeps his commandments resides in God, and God in him. Now by this we know that God resides in us: by the Spirit he has given us.", "comment": "tn Once again there is the (by now familiar) question of whether the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) refers to what precedes or to what follows. In this case, the following phrase \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 (ek tou pneumato\") explains the \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 phrase, and so it refers to what follows.
tn Grk \u201che.\u201d In context this is almost certainly a reference to God (note the phrase \u201chis Son Jesus Christ\u201d in 3:23).
tn The verb \u03bc\u03ad\u03bd\u03c9 (menw) has been translated \u201cresides\u201d here because this verse refers to the mutual and reciprocal relationship between God and the believer.sn The verb resides (\u03bc\u03ad\u03bd\u03c9, menw) here and again in the second clause of 3:24 refers to the permanence of relationship between God and the believer, as also in 2:6; 4:12, 13, 15, and 16 (3x).
tn Grk \u201cin him.\u201d In context this is almost certainly a reference to God (note the phrase \u201chis Son Jesus Christ\u201d in 3:23).
tn Grk \u201che.\u201d In context this is almost certainly a reference to God (note the phrase \u201chis Son Jesus Christ\u201d in 3:23)."}, {"pk": 2855305, "translation": "NET", "book": 62, "chapter": 4, "verse": 1, "text": "Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world.", "comment": "sn Test the spirits. Since in the second half of the present verse the author mentions \u201cfalse prophets\u201d who have \u201cgone out into the world,\u201d it appears highly probable that his concept of testing the spirits is drawn from the OT concept of testing a prophet to see whether he is a false prophet or a true one. The procedure for testing a prophet is found in Deut 13:2\u20136 and 18:15\u201322. An OT prophet was to be tested on the basis of (a) whether or not his predictive prophecies came true (Deut 18:22) and (b) whether or not he advocated idolatry (Deut 13:1\u20133). In the latter case the people of Israel are warned that even if the prophet should perform an authenticating sign or wonder, his truth or falsity is still to be judged on the basis of his claims, that is, whether or not he advocates idolatry. Here in 1 John the idea of \u201ctesting the spirits\u201d comes closer to the second OT example of \u201ctesting the prophets\u201d mentioned above. According to 1 John 4:2\u20133, the spirits are to be tested on the basis of their christological confession: The person motivated by the Spirit of God will confess Jesus as the Christ who has come in the flesh, while the person motivated by the spirit of deceit will not confess Jesus and is therefore not from God. This comes close to the idea expressed by Paul in 1 Cor 12:3 where the person speaking charismatic utterances is also to be judged on the basis of his christological confession: \u201cSo I want you to understand that no one speaking by the Spirit of God says, \u2018Jesus is cursed,\u2019 and no one can say \u2018Jesus is Lord,\u2019 except by the Holy Spirit.\u201d
tn \u201cFalse prophets\u201d refers to the secessionist opponents (compare 2:19).
sn 1 John 4:1\u20136. These verses form one of three units within 1 John that almost all interpreters consider a single unit and do not divide up (the other two are 2:12\u201314 and 15-17). The subject matter is so clearly different from the surrounding context that these clearly constitute separate units of thought. Since the Holy Spirit is not the only spirit active in the world, the author needs to qualify for the recipients how to tell if a spirit comes from God. The \u201ctest\u201d is the confession in 4:2.
tn According to BDAG 255 s.v. \u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03b6\u03c9 1 the verb means \u201cto make a critical examination of someth. to determine genuineness, put to the test, examine.\u201d
tn The phrase \u201cto determine\u201d is not in the Greek text, but is supplied for clarity."}, {"pk": 2855306, "translation": "NET", "book": 62, "chapter": 4, "verse": 2, "text": "By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God,", "comment": "tn There is no subordinating conjunction following the \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) here in 4:2, so the phrase could refer either (1) to what precedes or (2) to what follows. Contextually the phrase refers to what follows, because the following clause in 4:2b\u20133a (\u03c0\u1fb6\u03bd \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u1f43 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd\u2026\u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u1f10\u03c3\u03c4\u03b9\u03bd, \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03bd \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u1f43 \u03bc\u1f74 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6 \u03c4\u1f78\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd), while not introduced by a subordinating conjunction, does explain the preceding clause beginning with \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3. In other words, the following clause in 4:2b\u20133a is analogous to a subordinate clause introduced by an epexegetical \u1f35\u03bd\u03b1 (Jina) or \u1f45\u03c4\u03b9 (Joti), and the relationship can be represented in the English translation by a colon, \u201cBy this you know the Spirit of God: Every Spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every Spirit that does not confess Jesus is not from God.\u201d
tn This forms part of the author\u2019s christological confession which serves as a test of the spirits. Many interpreters have speculated that the author of 1 John is here correcting or adapting a slogan of the secessionist opponents, but there is no concrete evidence for this in the text. Such a possibility is mere conjecture (see R. E. Brown, Epistles of John [AB], 492). The phrase may be understood in a number of different ways, however: (1) the entire phrase \u201cJesus Christ come in the flesh\u201d may be considered the single object of the verb \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6 (Jomologei; so B. F. Westcott, A. Brooke, J. Bonsirven, R. E. Brown, S. Smalley, and others); (2) the verb \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6 may be followed by a double accusative, so that both \u201cJesus Christ\u201d and \u201ccome in the flesh\u201d are objects of the verb; the meaning would be \u201cconfess Jesus Christ as come in the flesh\u201d (so B. Weiss, J. Chaine, and others). (3) Another possibility is to see the verb as followed by a double accusative as in (2), but in this case the first object is \u201cJesus\u201d and the second is \u201cthe Christ come in the flesh,\u201d so that what is being confessed is \u201cJesus as the Christ come in the flesh\u201d (so N. Alexander, J. Stott, J. Houlden, and others). All three options are grammatically possible, although not equally probable. Option (1) has a number of points in its favor: (a) the parallel in 2 John 7 suggests to some that the phrase should be understood as a single object; (b) option (2) makes \u201cJesus Christ\u201d the name of the preincarnate second Person of the Trinity, and this would be the only place in the Johannine literature where such a designation for the preincarnate \u039b\u03cc\u03b3\u03bf\u03c2 (Logos) occurs; and (c) option (3) would have been much clearer if \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (Criston) were accompanied by the article (\u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd \u03c4\u1f78\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd, Jomologei Ihsoun ton Criston). Nevertheless option (3) is preferred on the basis of the overall context involving the secessionist opponents: Their christological views would allow the confession of the Christ come in the flesh (perhaps in the sense of the Spirit indwelling believers, although this is hard to prove), but they would have trouble confessing that Jesus was (exclusively) the Christ incarnate. The author\u2019s failure to repeat the qualifying phrases (\u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd \u1f10\u03bd \u03c3\u03b1\u03c1\u03ba\u1f76 \u1f10\u03bb\u03b7\u03bb\u03c5\u03b8\u03cc\u03c4\u03b1, Criston en sarki elhluqota) in the negative repetition in 4:3a actually suggests that the stress is on Jesus as the confession the opponents could not or would not make. It is difficult to see how the parallel in 2 John 7 favors option (1), although R. E. Brown (Epistles of John [AB], 492) thinks it does. The related or parallel construction in John 9:22 (\u1f10\u03ac\u03bd \u03c4\u03b9\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u1f75\u03c3\u1fc3 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd, ean ti\" auton Jomologhsh Criston) provides further support for option (3). This is discounted by R. E. Brown because the verb in John 9:22 occurs between the two accusative objects rather than preceding both as here (Epistles of John [AB], 493 \u2013 although Brown does mention Rom 10:9 as another parallel closer in grammatical structure to 1 John 4:2). Brown does not mention the textual variants in John 9:22, however: Both \u00cc66 and \u00cc75 (along with K, \u00cb13 and others) read \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u1f75\u03c3\u1fc3 \u03b1\u1f50\u03c4\u1f78\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (Jomologhsh auton Criston). This structure exactly parallels 1 John 4:2, and a case can be made that this is actually the preferred reading in John 9:22; furthermore, it is clear from the context in John 9:22 that \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd is the complement (what is predicated of the first accusative) since the object (the first accusative) is \u03b1\u1f50\u03c4\u03cc\u03bd rather than the proper name \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd. The parallel in John 9:22 thus appears to be clearer than either 1 John 4:2 or 2 John 7, and thus to prove useful in understanding both the latter constructions.
tn Or \u201cacknowledges.\u201d"}, {"pk": 2855307, "translation": "NET", "book": 62, "chapter": 4, "verse": 3, "text": "but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.", "comment": "tc A number of variants are generated from the simple \u03c4\u1f78\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (ton Ihsoun), some of which turn the expression into an explicit object-complement construction. \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd (Ihsoun kurion, \u201cJesus as Lord\u201d) is found in \u05d0, \u03c4\u1f78\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (ton Ihsoun Criston, \u201cJesus as Christ\u201d) is read by the Byzantine minuscules, \u03c4\u1f78\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (\u201cthe Christ\u201d) is the reading of 1846, and \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd without the article is found in 1881 2464. But \u03c4\u1f78\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd is well supported by A B \u03a8 33 81 1739 al, and internally best explains the rise of the others. It is thus preferred on both external and internal grounds.
tn \u201cSpirit\u201d is not in the Greek text but is implied.
tn The \u03ba\u03b1\u03af (kai) which begins 4:3 introduces the \u201cnegative side\u201d of the test by which the spirits might be known in 4:2\u20133. Thus it is adversative in force: \u201cevery spirit that confesses Jesus as Christ who has come in the flesh is from God, but every Spirit that does not confess Jesus is not from God.\u201d
tn Or \u201cdoes not acknowledge.\u201d"}, {"pk": 2855308, "translation": "NET", "book": 62, "chapter": 4, "verse": 4, "text": "You are from God, little children, and have conquered them, because the one who is in you is greater than the one who is in the world.", "comment": "sn Them refers to the secessionist opponents, called \u201cfalse prophets\u201d in 4:1 (compare 2:19)."}, {"pk": 2855309, "translation": "NET", "book": 62, "chapter": 4, "verse": 5, "text": "They are from the world; therefore they speak from the world\u2019s perspective and the world listens to them."}, {"pk": 2855310, "translation": "NET", "book": 62, "chapter": 4, "verse": 6, "text": "We are from God; the person who knows God listens to us, but whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of deceit.", "comment": "sn Who or what is the Spirit of truth and the spirit of deceit in 1 John 4:6? (1) Some interpreters regard the \u201cspirits\u201d in 4:6 as human spirits. Although 4:1a is ambiguous and might refer either to human spirits or spiritual beings who influence people, it is clear in the context that (2) the author sees behind the secessionist opponents with their false Christology the spirit of the Antichrist, that is, Satan (4:3b), and behind the true believers of the community to which he is writing, the Spirit of God (4:2). This is made clear in 4:4 by the reference to the respective spirits as the One who is in you and the one who is in the world.
tn \u201cBut\u201d supplied here to bring out the context. The conjunction is omitted in the Greek text (asyndeton).
tn The phrase \u1f10\u03ba \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5 (ek toutou) in 4:6, which bears obvious similarity to the much more common phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw), must refer to what precedes, since there is nothing in the following context for it to relate to, and 4:1\u20136 is recognized by almost everyone as a discrete unit. There is still a question, however, of what in the preceding context the phrase refers to. Interpreters have suggested a reference (1) only to 4:6; (2) to 4:4\u20136; or (3) to all of 4:1\u20136. The last is most likely, because the present phrase forms an inclusion with the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 in 3:24 which introduces the present section. Thus \u201cby this we know the Spirit of truth and the spirit of deceit\u201d refers to all of 4:1\u20136 with its \u201ctest\u201d of the spirits by the christological confession made by their adherents in 4:1\u20133 and with its emphasis on the authoritative (apostolic) eyewitness testimony to the significance of Jesus\u2019 earthly life and ministry in 4:4\u20136."}, {"pk": 2855311, "translation": "NET", "book": 62, "chapter": 4, "verse": 7, "text": "Dear friends, let us love one another, because love is from God, and everyone who loves has been fathered by God and knows God.", "comment": "tn As in 2:23 and 3:4, the author uses \u03c0\u1fb6\u03c2 (pas) with the present articular participle as a generalization to describe a category of people.sn From the author\u2019s \u201ceither/or\u201d perspective (which tends to see things in terms of polar opposites) the use of a generalization like everyone who presents a way of categorizing the opponents on the one hand and the recipients, whom the author regards as genuine Christians, on the other. Thus everyone who loves refers to all true Christians, who give evidence by their love for one another that they have indeed been begotten by God and are thus God\u2019s children. The opposite situation is described in the following verse, 4:8, where (although everyone [\u03c0\u1fb6\u03c2, pas] is omitted) it is clear that a contrast is intended.
tn The verb \u03b3\u03b5\u03bd\u03bd\u03ac\u03c9 (gennaw) in this context means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see especially 3:9 and 5:1).
tn This \u1f45\u03c4\u03b9 (Joti) is causal, giving the reason why the readers, as believers, ought to love one another: because love comes from God. The next clause, introduced by \u03ba\u03b1\u03af (kai), does not give a second reason (i.e., is not related to the \u1f45\u03c4\u03b9 clause), but introduces a second and additional thought: Everyone who loves is fathered by God and knows God."}, {"pk": 2855312, "translation": "NET", "book": 62, "chapter": 4, "verse": 8, "text": "The person who does not love does not know God, because God is love.", "comment": "tn The author proclaims in 4:8 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f00\u03b3\u03ac\u03c0\u03b7 \u1f10\u03c3\u03c4\u03af\u03bd (Jo qeo\" agaph estin), but from a grammatical standpoint this is not a proposition in which subject and predicate nominative are interchangeable (\u201cGod is love\u201d does not equal \u201clove is God\u201d). The predicate noun is anarthrous, as it is in two other Johannine formulas describing God, \u201cGod is light\u201d in 1 John 1:5 and \u201cGod is Spirit\u201d in John 4:24. The anarthrous predicate suggests a qualitative force, not a mere abstraction, so that a quality of God\u2019s character is what is described here."}, {"pk": 2855313, "translation": "NET", "book": 62, "chapter": 4, "verse": 9, "text": "By this the love of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him.", "comment": "tn Once again there is the problem of determining whether the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) refers (1) to what precedes or (2) to what follows. This is the first of 5 uses of the phrase in the present section (4:9, 10, 13, 17; 5:2). In this case (as also in the next two instances) there is a \u1f45\u03c4\u03b9 (Joti) clause following which is related and which explains (i.e., which is epexegetical to) the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3. Thus the meaning here is, \u201cBy this the love of God is revealed in us: that God has sent his only Son into the world in order that we might live through him.\u201d
tn In terms of syntax the force of the genitive \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou) may be (1) objective, (2) subjective, or (3) both. The phrase occurs for the first time in the letter in 2:5. Here in 4:9 the epexegetical \u1f45\u03c4\u03b9 (Joti) clause which follows makes it clear that this is a subjective genitive, emphasizing God\u2019s love for us rather than our love for God, because it describes God\u2019s action in sending his Son into the world.
tn This phrase is best understood as the equivalent of a dative of sphere, but this description does not specify where the love of God is revealed with regard to believers: \u201cin our midst\u201d (i.e., among us) or \u201cwithin us\u201d (i.e., internally within believers). The latter is probable, because in the context the concept of God\u2019s indwelling of the believer is mentioned in 4:12: \u201cGod resides (\u03bc\u03ad\u03bd\u03b5\u03b9, menei) in us.\u201d
sn Although the word translated one and only (\u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f75\u03c2, monogenhs) is often rendered \u201conly begotten,\u201d such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological bird called the Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham\u2019s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means \u201cone-of-a-kind\u201d and is reserved for Jesus alone in the Johannine literature of the NT. While all Christians are children of God (\u03c4\u03ad\u03ba\u03bd\u03b1 \u03b8\u03b5\u03bf\u1fe6, tekna qeou), Jesus is God\u2019s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 18; 3:16, 18)."}, {"pk": 2855314, "translation": "NET", "book": 62, "chapter": 4, "verse": 10, "text": "In this is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice for our sins.", "comment": "sn As explained at 2:2, inherent in the meaning of the word translated atoning sacrifice (\u1f31\u03bb\u03b1\u03c3\u03bc\u03cc\u03c2, Jilasmos) is the idea of turning away the divine wrath, so that \u201cpropitiation\u201d is the closest English equivalent. God\u2019s love for us is expressed in his sending his Son to be the propitiation (the propitiatory sacrifice) for our sins on the cross. This is an indirect way for the author to allude to one of the main points of his controversy with the opponents: the significance for believers\u2019 salvation of Jesus\u2019 earthly life and ministry, including especially his sacrificial death on the cross. The contemporary English \u201catoning sacrifice\u201d communicates this idea more effectively.
tn The two \u1f45\u03c4\u03b9 (Joti) clauses are epexegetical to the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) which begins the verse.sn What is important (as far as the author is concerned) is not whether we love God (or say that we love God \u2013 a claim of the opponents is probably behind this), but that God has loved us and sent his Son to be the atoning sacrifice which removes believers\u2019 sins. This latter point is similar to the point made in 2:2 and is at the heart of the author\u2019s dispute with the opponents, because they were denying any salvific value to Jesus\u2019 earthly life and ministry, including his death on the cross.
tn Once again there is the (by now familiar) problem of determining whether the referent of this phrase (1) precedes or (2) follows. Here there are two \u1f45\u03c4\u03b9 (Joti) clauses which follow, both of which are epexegetical to the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) and explain what the love of God consists of: first, stated negatively, \u201cnot that we have loved God,\u201d and then positively, \u201cbut that he loved us and sent his Son to be the atoning sacrifice for our sins.\u201d"}, {"pk": 2855315, "translation": "NET", "book": 62, "chapter": 4, "verse": 11, "text": "Dear friends, if God so loved us, then we also ought to love one another.", "comment": "tn This is a first-class conditional sentence with \u03b5\u1f30 (ei) + aorist indicative in the protasis. Reality is assumed for the sake of argument with a first-class condition.sn The author here assumes the reality of the protasis (the \u201cif\u201d clause), which his recipients, as believers, would also be expected to agree with: Assuming that God has loved us in this way, then it follows that we also ought to love one another. God\u2019s act of love in sending his Son into the world to be the atoning sacrifice for our sins (v. 10) ought to motivate us as believers to love one another in a similar sacrificial fashion. The author made the same point already in 1 John 3:16. But this failure to show love for fellow believers is just what the opponents are doing: In 1 John 3:17 the author charged them with refusing to love their brothers by withholding needed material assistance. By their failure to love the brothers sacrificially according to the example Jesus set for believers, the opponents have demonstrated again the falsity of their claims to love God and know God (see 1 John 2:9).
tn Grk \u201cand.\u201d The Greek conjunction \u03ba\u03b1\u03af (kai) introduces the apodosis of the conditional sentence."}, {"pk": 2855316, "translation": "NET", "book": 62, "chapter": 4, "verse": 12, "text": "No one has seen God at any time. If we love one another, God resides in us, and his love is perfected in us.", "comment": "tn The phrase \u201chis [God\u2019s] love is perfected (\u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03bc\u03ad\u03bd\u03b7 \u1f10\u03c3\u03c4\u03af\u03bd, teteleiwmenh estin) in us\u201d in 4:12 is difficult. First it is necessary to decide whether \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou), which refers to God, is (1) subjective (God\u2019s love for us) or (2) objective (our love for God). It is clear that a subjective genitive, stressing God\u2019s love for us, is in view here, because the immediate context, 4:11a, has believers as the objects of God\u2019s love (\u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f20\u03b3\u03ac\u03c0\u03b7\u03c3\u03b5\u03bd \u1f21\u03bc\u1fb6\u03c2, Jo qeo\" hgaphsen Jhma\"). The entire phrase \u1f21 \u1f00\u03b3\u03ac\u03c0\u03b7 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03bc\u03ad\u03bd\u03b7 \u1f10\u03c3\u03c4\u03af\u03bd (Jh agaph autou en Jhmin teteleiwmenh estin) then refers to what happens when believers love one another (note the protasis of the conditional sentence in 4:12, \u1f10\u03ac\u03bd \u1f00\u03b3\u03b1\u03c0\u1ff6\u03bc\u03b5\u03bd \u1f00\u03bb\u03bb\u1f75\u03bb\u03bf\u03c5\u03c2 [ean agapwmen allhlou\"]). The love that comes from God, the love that he has for us, reaches perfection in our love for others, which is what God wants and what believers are commanded to do (see 3:23b).
sn An allusion to John 1:18.
tn The phrase \u201cGod resides in us\u201d (\u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd \u03bc\u03ad\u03bd\u03b5\u03b9, Jo qeo\" en Jhmin menei) in 4:12 is a reference to the permanent relationship which God has with the believer. Here it refers specifically to God\u2019s indwelling of the believer in the person of the Holy Spirit, as indicated by 4:13b. Since it refers to state and not to change of status it is here translated \u201cresides\u201d (see 2:6)."}, {"pk": 2855317, "translation": "NET", "book": 62, "chapter": 4, "verse": 13, "text": "By this we know that we reside in God and he in us: in that he has given us of his Spirit.", "comment": "sn The genitive of his Spirit here, like the phrase in 3:24, probably reflects a partitive nuance, so that the author portrays God as \u2018apportioning\u2019 his Spirit to individual believers. This leads to the important observation that the author is not particularly interested in emphasizing (1) the ongoing interior witness of the Holy Spirit (which is what the passage is often understood to mean) but is emphasizing (2) the fact that God has given the Spirit to believers, and it is this fact that gives believers assurance of their relationship to God. In other words, it is the fact that the Holy Spirit has been given to believers, rather than the ongoing interior testimony of the Holy Spirit within the believer, which is the primary source of the believer\u2019s assurance.
tn Again whether the referent of the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) (1) precedes or (2) follows is a problem. This time there are two \u1f45\u03c4\u03b9 (Joti) clauses which follow. The first is an indirect discourse clause related to \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03bf\u03bc\u03b5\u03bd (ginwskomen) and giving the content of what believers know: \u201cthat we reside in him and he in us.\u201d The second \u1f45\u03c4\u03b9 clause is epexegetical (or explanatory) to the \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 phrase, explaining how believers know that they reside in God and God remains in them: \u201cin that he has given us of his Spirit.\u201dsn By this we know. According to the author of 1 John, the Father\u2019s giving of the indwelling Holy Spirit to the believer is one means of providing assurance to the believer of his relationship to God. This is what was also stated in 1 John 3:24b in essentially identical terms.
tn Grk \u201cin him.\u201d Context indicates that the pronoun refers to God (see 4:12)."}, {"pk": 2855318, "translation": "NET", "book": 62, "chapter": 4, "verse": 14, "text": "And we have seen and testify that the Father has sent the Son to be the Savior of the world.", "comment": "tn Because \u03c3\u03c9\u03c4\u1fc6\u03c1\u03b1 (swthra) is the object complement of \u03c5\u1f31\u03cc\u03bd (Juion) in a double accusative construction in 4:14, there is an understood equative verb joining the two, with the resultant meaning \u201cthe Father sent the Son to be the Savior of the world.\u201d"}, {"pk": 2855319, "translation": "NET", "book": 62, "chapter": 4, "verse": 15, "text": "If anyone confesses that Jesus is the Son of God, God resides in him and he in God.", "comment": "tn Grk \u201cWhoever.\u201d
tn Here \u03bc\u03ad\u03bd\u03b5\u03b9 (menei, from \u03bc\u03ad\u03bd\u03c9 [menw]) has been translated as \u201cresides\u201d because the confession is constitutive of the relationship, and the resulting state (\u201cGod resides in him\u201d) is in view."}, {"pk": 2855320, "translation": "NET", "book": 62, "chapter": 4, "verse": 16, "text": "And we have come to know and to believe the love that God has in us. God is love, and the one who resides in love resides in God, and God resides in him.", "comment": "tn Both \u1f10\u03b3\u03bd\u1f7d\u03ba\u03b1\u03bc\u03b5\u03bd (egnwkamen) and \u03c0\u03b5\u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03ba\u03b1\u03bc\u03b5\u03bd (pepisteukamen) in 4:16 are perfect tenses, implying past actions with existing results. In this case the past action is specified as the recognition of (\u1f10\u03b3\u03bd\u1f7d\u03ba\u03b1\u03bc\u03b5\u03bd) and belief in (\u03c0\u03b5\u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03ba\u03b1\u03bc\u03b5\u03bd) \u201cthe love which God has in us.\u201d But what is the relationship between the two verbs \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03c9 (ginwskw) and \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9 (pisteuw)? (1) Some interpreters would see a different nuance in each. (2) But in the Gospel of John the two verbs frequently occur together in the same context, often in the same tense; examples may be found in John 6:69, 8:31\u201332, 10:38, 14:7\u201310, and 17:8. They also occur together in one other context in 1 John, 4:1\u20132. Of these John 6:69, Peter\u2019s confession, is the closest parallel to the usage here: \u201cWe have come to believe [\u03c0\u03b5\u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03ba\u03b1\u03bc\u03b5\u03bd] and to know [\u1f10\u03b3\u03bd\u1f7d\u03ba\u03b1\u03bc\u03b5\u03bd] that you are the holy One of God.\u201d Here the order between \u201cknowing\u201d and \u201cbelieving\u201d is reversed from 1 John 4:16, but an examination of the other examples from the Gospel of John should make it clear that there is no difference in meaning when the order of the terms is reversed. It appears that the author considered both terms to describe a single composite action. Thus they represent a hendiadys which describes an act of faith/belief/trust on the part of the individual; knowledge (true knowledge) is an inseparable part of this act of faith.
tn The force of the preposition \u1f10\u03bd (en) in the phrase \u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd (en Jhmin) in 4:16a is disputed: Although (1) \u201cfor\u201d (in the sense of \u201con behalf of\u201d) is possible and is a common English translation, the other uses of the same phrase in 4:9 (where it refers to God\u2019s love for us) and 4:12 (where it refers to God\u2019s indwelling of the believer) suggest that (2) the author intends to emphasize interiority here \u2013 a reference to God\u2019s love expressed in believers. This is confirmed by the only other uses in 1 John of the verb \u1f14\u03c7\u03c9 (ecw) with the preposition \u1f10\u03bd (3:15 and 5:10) both of which literally mean something in someone.
tn Once again \u03bc\u03ad\u03bd\u03c9 (menw) in its three occurrences in 4:16 looks at the mutual state of believers and God. No change of status or position is in view in the context, so the participle and both finite verbs are translated as \u201cresides.\u201d"}, {"pk": 2855321, "translation": "NET", "book": 62, "chapter": 4, "verse": 17, "text": "By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.", "comment": "tn Grk \u201cthat one\u201d (a reference to Jesus is indicated in the context). Once more the author uses the pronoun \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 (ekeinos) to refer to Jesus Christ, as he did in 2:6; 3:3, 5, 7, and 16. A reference to Christ is confirmed in this context because the author says that \u201cjust as he is, so also are we [believers] in this world\u201d and since 3:2 indicated that believers are to be like God in the future (but are not yet), the only one believers can be like already in the present age is Jesus Christ.
tn The referent of \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) here is more difficult to determine than most, because while there are both \u1f35\u03bd\u03b1 (Jina) and \u1f45\u03c4\u03b9 (Joti) clauses following, it is not clear whether or not they are related to the \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3. There are actually three possibilities for the referent of \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 in 4:17: (1) it may refer to the \u1f35\u03bd\u03b1 clause which immediately follows, so that the love of believers is brought to perfection in that they have confidence in the day of judgment. The main problem with this interpretation is that since the day of judgment is still future, it necessitates understanding the second use of the preposition \u201cin\u201d (second \u1f10\u03bd [en]) to mean \u201cabout\u201d or \u201cconcerning\u201d with reference to the day of judgment in order to make logical sense. (2) The \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 may refer to the \u1f45\u03c4\u03b9 clause in 4:17b, meaning \u201clove is perfected with us\u2026in that just as he [Christ] is, so also are we in this world.\u201d This makes logical sense, and there are numerous cases where \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 is explained by a \u1f45\u03c4\u03b9 clause that follows. However, according to this understanding the intervening \u1f35\u03bd\u03b1 clause is awkward, and there is no other instance of the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 explained by a following \u1f45\u03c4\u03b9 clause where a \u1f35\u03bd\u03b1 clause intervenes between the two in this way. (3) Thus, the third possibility is that \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 refers to what precedes in 4:16b, and this also would make logical sense: \u201cBy this \u2013 by our residing in love so that we reside in God and he resides in us \u2013 is love brought to perfection with us.\u201d This has the additional advantage of agreeing precisely with what the author has already said in 4:12: \u201cIf we love one another, God remains in us and his love is brought to perfection in us.\u201d Thus option (3) is best, with the phrase \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 referring to what precedes in 4:16b, and the \u1f35\u03bd\u03b1 clause which follows indicates the result of this perfection of love in believers: In the future day of judgment they will have confidence. The \u1f45\u03c4\u03b9 clause would then give the reason for such confidence in the day of judgment: because just as Jesus is, so also are believers in this world \u2013 they are already currently in relationship with God just as Jesus is.
tn The preposition \u03bc\u03b5\u03c4\u03ac (meta) means \u201cwith\u201d and modifies the verb \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03af\u03c9\u03c4\u03b1\u03b9 (teteleiwtai). If the prepositional phrase modified the noun \u1f21 \u1f00\u03b3\u03ac\u03c0\u03b7 which immediately precedes it, it would almost certainly have the Greek article, thus: \u1f21 \u1f00\u03b3\u03ac\u03c0\u03b7 \u1f21 \u03bc\u03b5\u03b8\u1fbf \u1f21\u03bc\u1ff6\u03bd (Jh agaph Jh meq\u2019 Jhmwn).sn To say love is perfected with us means \u201cwith regard to our actions in loving our brothers.\u201d"}, {"pk": 2855322, "translation": "NET", "book": 62, "chapter": 4, "verse": 18, "text": "There is no fear in love, but perfect love drives out fear, because fear has to do with punishment. The one who fears punishment has not been perfected in love.", "comment": "sn The entire phrase fear has to do with punishment may be understood in two slightly different ways: (1) \u201cfear has its own punishment\u201d or (2) \u201cfear has to do with [includes] punishment.\u201d These are not far apart, however, and the real key to understanding the expression lies in the meaning of the word \u201cpunishment\u201d (\u03ba\u03cc\u03bb\u03b1\u03c3\u03b9\u03c2, kolasis). While it may refer to torture or torment (BDAG 555 s.v. 1) there are numerous Koine references involving eternal punishment (2 Macc 4:38; T. Reu. 5:5; T. Gad 7:5) and this is also the use in the only other NT reference, Matt 25:46. In the present context, where the author has mentioned having confidence in the day of judgment (4:17), it seems virtually certain that eternal punishment (or fear of it) is what is meant here. The (only) alternative to perfected love, which results in confidence at the day of judgment, is fear, which has to do with the punishment one is afraid of receiving at the judgment. As 4:18b states, \u201cthe one who fears [punishment] has not been perfected in love.\u201d It is often assumed by interpreters that the opposite to perfected love (which casts out fear) is imperfect love (which still has fear and therefore no assurance). This is possible, but it is not likely, because the author nowhere mentions \u2018imperfect\u2019 love, and for him the opposite of \u2018perfected\u2019 love appears to be not imperfect love but hate (cf. 4:20). In other words, in the antithetical (\u2018either/or\u2019) categories in which the author presents his arguments, one is either a genuine believer, who becomes \u2018perfected\u2019 in love as he resides in love and in a mutually indwelling relationship with God (cf. 4:16b), or one is not a genuine believer at all, but one who (like the opponents) hates his brother, is a liar, and does not know God at all. This individual should well fear judgment and eternal punishment because in the author\u2019s view that is precisely where such a person is headed.
tn Grk \u201cpunishment, and the person who fears.\u201d
tn \u201cPunishment\u201d is not repeated in the Greek text at this point but is implied."}, {"pk": 2855323, "translation": "NET", "book": 62, "chapter": 4, "verse": 19, "text": "We love because he loved us first.", "comment": "sn No object is supplied for the verb love (the author with his propensity for obscurity has left it to the readers to supply the object). The obvious objects that could be supplied from the context are either God himself or other believers (the brethren). It may well be that the author has both in mind at this point; the statement is general enough to cover both alternatives, although the following verse puts more emphasis on love for the brethren."}, {"pk": 2855324, "translation": "NET", "book": 62, "chapter": 4, "verse": 20, "text": "If anyone says \u201cI love God\u201d and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.", "comment": "tn See note on the phrase \u201cfellow Christian\u201d in 2:9.
tn See note on the phrase \u201cfellow Christian\u201d in 2:9.
sn In 4:20 the author again describes the opponents, who claim to love God. Their failure to show love for their fellow Christians proves their claim to know God to be false: The one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.
tn Grk \u201cif anyone should say\u2026\u201d
tn \u201cYet\u201d is supplied to bring out the contrast."}, {"pk": 2855325, "translation": "NET", "book": 62, "chapter": 4, "verse": 21, "text": "And the commandment we have from him is this: that the one who loves God should love his fellow Christian too.", "comment": "tn See note on the phrase \u201cfellow Christian\u201d in 2:9.
tn The \u1f35\u03bd\u03b1 (Jina) clause in 4:21 could be giving (1) the purpose or (2) the result of the commandment mentioned in the first half of the verse, but if it does, the author nowhere specifies what the commandment consists of. It makes better sense to understand this \u1f35\u03bd\u03b1 clause as (3) epexegetical to the pronoun \u03c4\u03b1\u03cd\u03c4\u03b7\u03bd (tauthn) at the beginning of 4:21 and thus explaining what the commandment consists of: \u201cthat the one who loves God should love his brother also.\u201d"}, {"pk": 2855326, "translation": "NET", "book": 62, "chapter": 5, "verse": 1, "text": "Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the father loves the child fathered by him.", "comment": "tn Or \u201cthe Messiah.\u201d
tn The verb \u03b3\u03b5\u03bd\u03bd\u03ac\u03c9 (gennaw) here means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children. See the note on \u201cfathered\u201d in 2:29 for further discussion of this imagery.
sn Also loves the child fathered by him. Is the meaning of 5:1b a general observation or a specific statement about God and Christians? There are three ways in which the second half of 5:1 has been understood: (1) as a general statement, proverbial in nature, applying to any parent: \u201ceveryone who loves the father also loves the child fathered by him.\u201d (2) This has also been understood as a statement that is particularly true of one\u2019s own parent: \u201ceveryone who loves his own father also loves the (other) children fathered by him (i.e., one\u2019s own brothers and sisters).\u201d (3) This could be understood as a statement which refers particularly to God, in light of the context (5:1a): \u201ceveryone who loves God who fathered Christians also loves the Christians who are fathered by God.\u201d Without doubt options (2) and (3) are implications of the statement in its present context, but it seems most probable that the meaning of the statement is more general and proverbial in nature (option 1). This is likely because of the way in which it is introduced by the author with \u03c0\u1fb6\u03c2 \u1f41 (pas Jo) + participle. The author could have been more explicit and said something like, \u201ceveryone who loves God also loves God\u2019s children\u201d had he intended option (3) without ambiguity. Yet that, in context, is the ultimate application of the statement, because it ultimately refers to the true Christian who, because he loves God, also loves the brethren, those who are God\u2019s offspring. This is the opposite of 4:20, where the author asserted that the opponents, who profess to love God but do not love the brethren, cannot really love God because they do not love the brethren.
tc \u2021 Most witnesses ([\u05d0] A P 1739 \u00cf sy) have \u03ba\u03b1\u03af (kai, \u201calso\u201d) before the article \u03c4\u03cc\u03bd (ton). But the external evidence for the shorter reading is significant (B \u03a8 048vid 33 pc sa), and the conjunction looks to be a motivated reading in which scribes emulated the wording of 4:21 (\u1f00\u03b3\u03b1\u03c0\u1fb7 \u03ba\u03b1\u1f76 \u03c4\u03cc\u03bd, agapa kai ton). NA27 places the conjunction in brackets, indicating doubts as to its authenticity."}, {"pk": 2855327, "translation": "NET", "book": 62, "chapter": 5, "verse": 2, "text": "By this we know that we love the children of God: whenever we love God and obey his commandments.", "comment": "tn Once more there is the familiar difficulty of determining whether the phrase refers (1) to what precedes or (2) to what follows. Here, because \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 (en toutw) is followed by a clause introduced by \u1f45\u03c4\u03b1\u03bd (Jotan) which appears to be related, it is best to understand \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 as referring to what follows. The following \u1f45\u03c4\u03b1\u03bd clause is epexegetical to \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3, explaining how we know that we love God\u2019s children: \u201cby this we know that we love God\u2019s children, whenever we love God and keep his commandments.\u201d"}, {"pk": 2855328, "translation": "NET", "book": 62, "chapter": 5, "verse": 3, "text": "For this is the love of God: that we keep his commandments. And his commandments do not weigh us down,", "comment": "tn The force of the \u03b3\u03ac\u03c1 (gar) at the beginning of 5:3 is similar to another introductory formula used by the author of 1 John, \u03ba\u03b1\u1f76 \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03af\u03bd (kai Jauth estin; used in 1:5; 5:4, 11, and 14). The \u03b3\u03ac\u03c1 draws an inference based on the preceding statements, particularly the one in 5:2b, regarding the love of God. If in 5:2 loving God and keeping his commandments is the key to knowing that we love God\u2019s children, it is important to define what the love of God involves, and this is what the author is doing in 5:3. In fact, as the following \u1f35\u03bd\u03b1 (Jina) clause makes clear, loving God consists in keeping his commandments.
tn Contrary to the punctuation of NA27 and UBS4, it is best to place a full stop (period) following \u03c4\u03b7\u03c1\u1ff6\u03bc\u03b5\u03bd (thrwmen) in 5:3. The subordinate clause introduced by \u1f45\u03c4\u03b9 (Joti) at the beginning of 5:4 is related to the second half of 5:3 which begins with \u03ba\u03b1\u03af (kai). \u039a\u03b1\u03af is commonly used by the author to begin a new sentence, probably by analogy with the Hebrew vav consecutive.
tn Once again the genitive could be understood as (1) objective, (2) subjective, or (3) both. Here an objective sense is more likely (believers\u2019 love for God) because in the previous verse it is clear that God is the object of believers\u2019 love."}, {"pk": 2855329, "translation": "NET", "book": 62, "chapter": 5, "verse": 4, "text": "because everyone who has been fathered by God conquers the world. This is the conquering power that has conquered the world: our faith.", "comment": "sn The author is once more looking at the situation antithetically (in \u2018either/or\u2019 terms) as he sees the readers on the one hand as true believers (everyone who is fathered by God) who have overcome the world through their faith, and the opponents on the other as those who have claimed to have a relationship with God but really do not; they belong to the world in spite of their claims.
tn The explicit reason the commandments of God are not burdensome to the believer is given by the \u1f45\u03c4\u03b9 (Joti) clause at the beginning of 5:4. It is because \u201ceveryone who is begotten by God conquers the world.\u201d
tn The masculine might have been expected here rather than the neuter \u03c0\u1fb6\u03bd \u03c4\u1f78 \u03b3\u03b5\u03b3\u03b5\u03bd\u03bd\u03b7\u03bc\u03ad\u03bd\u03bf\u03bd \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (pan to gegennhmenon ek tou qeou) to refer to the person who is fathered by God. However, BDF \u00a7138.1 explains that \u201cthe neuter is sometimes used with respect to persons if it is not the individuals but a generic quality that is to be emphasized\u201d; this seems to be the case here, where a collective aspect is in view: As a group, all those who have been begotten by God, that is, all true believers, overcome the world.
tn Or \u201covercomes.\u201d
sn Conquers the world. Once again, the author\u2019s language is far from clear at this point, and so is his meaning, but the author has used the verb conquers (\u03bd\u03b9\u03ba\u03ac\u03c9, nikaw) previously to describe the believer\u2019s victory over the enemy, the evil one himself, in 2:13\u201314, and over the secessionist opponents, described as \u201cfalse prophets\u201d in 4:4. This suggests that what the author has in mind here is a victory over the opponents, who now belong to the world and speak its language (cf. 4:5). In the face of the opponents\u2019 attempts through their false teaching to confuse the readers (true believers) about who it is they are supposed to love, the author assures the readers that loving God and keeping his commandments assures us that we really do love God\u2019s children, and because we have already achieved victory over the world through our faith, keeping God\u2019s commandments is not a difficult matter.
tn Grk \u201cAnd this.\u201d
tn The standard English translation for \u1f21 \u03bd\u03af\u03ba\u03b7 (Jh nikh) is \u201cvictory\u201d (BDAG 673 s.v.) but this does not preserve the relationship with the cognate verb \u03bd\u03b9\u03ba\u03ac\u03c9 (nikaw; used in 2:13,14 and present in this context in participial form in 5:4b and 5:5). One alternative would be \u201cconquest,\u201d although R. E. Brown (Epistles of John [AB], 570) suggests \u201cconquering power\u201d as a translation for \u1f21 \u03bd\u03af\u03ba\u03b7 since here it is a metonymy for the means of victory or the power that gives victory, referring to believers\u2019 faith.
tn The use of the aorist participle (\u1f21 \u03bd\u03b9\u03ba\u1f75\u03c3\u03b1\u03c3\u03b1, Jh nikhsasa) to refer to faith as the conquering power that \u201chas conquered the world\u201d in 5:4b is problematic. Debate here centers over the temporal value of the aorist participle: (1) It may indicate an action contemporaneous with the (present tense) main verb, in which case the alternation between aorist participle in 5:4b and present participle in 5:5 is one more example of the author\u2019s love of stylistic variation with no difference in meaning. (2) Nevertheless, an aorist participle with a present tense main verb would normally indicate an action antecedent to that of the main verb, so that the aorist participle would describe a past action. That is the most probable here. Thus the aorist participle stresses that the conquest of the world is something that has already been accomplished."}, {"pk": 2855330, "translation": "NET", "book": 62, "chapter": 5, "verse": 5, "text": "Now who is the person who has conquered the world except the one who believes that Jesus is the Son of God?", "comment": "tn After a verb of perception (the participle \u1f41 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9\u03bd [Jo pisteuwn]) the \u1f45\u03c4\u03b9 (Joti) in 5:5 introduces indirect discourse, a declarative or recitative clause giving the content of what the person named by the participle (\u1f41 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9\u03bd) believes: \u201cthat Jesus is the Son of God.\u201d As in 4:15, such a confession constitutes a problem for the author\u2019s opponents but not for his readers who are genuine believers."}, {"pk": 2855331, "translation": "NET", "book": 62, "chapter": 5, "verse": 6, "text": "Jesus Christ is the one who came by water and blood \u2014 not by the water only, but by the water and the blood. And the Spirit is the one who testifies, because the Spirit is the truth.", "comment": "tn This \u1f45\u03c4\u03b9 (Joti) is best understood (1) as causal. Some have taken it (2) as declarative, giving the content of the Spirit\u2019s testimony: \u201cand the Spirit is the One who testifies that the Spirit is the truth.\u201d This is certainly possible, since a \u1f45\u03c4\u03b9 clause following the cognate verb \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9 (marturevw) often gives the content of the testimony (cf. John 1:34; 3:28; 4:39, 44). But in the Gospel of John the Spirit never bears witness on his own behalf, but always on behalf of Jesus (John 15:26, 16:13). There are, in fact, some instances in the Gospel of John where a \u1f45\u03c4\u03b9 clause following \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9 is causal (8:14, 15:27), and that is more likely here: \u201cand the Spirit is the One who testifies, because the Spirit is the truth.\u201d"}, {"pk": 2855332, "translation": "NET", "book": 62, "chapter": 5, "verse": 7, "text": "For there are three that testify,", "comment": "tn A second causal \u1f45\u03c4\u03b9 (Joti) clause (after the one at the end of the preceding verse) is somewhat awkward, especially since the reasons offered in each are somewhat different. The content of the second \u1f45\u03c4\u03b9 clause (the one in question here) goes somewhat beyond the content of the first. The first \u1f45\u03c4\u03b9 clause, the one at the end of 5:6, stated the reason why the Spirit is the witness: because the Spirit is the truth. The second \u1f45\u03c4\u03b9 clause, here, states that there are three witnesses, of which the Spirit is one. It is probably best, therefore, to understand this second \u1f45\u03c4\u03b9 as indicating a somewhat looser connection than the first, not strictly causal but inferential in sense (the English translation \u201cfor\u201d captures this inferential sense). See BDF \u00a7456.1 for a discussion of this \u2018looser\u2019 use of \u1f45\u03c4\u03b9.
tc Before \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f55\u03b4\u03c9\u03c1 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03b1\u1f37\u03bc\u03b1 (to pneuma kai to {udwr kai to |aima), the Textus Receptus (TR) reads \u1f10\u03bd \u03c4\u1ff7 \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff7, \u1f41 \u03c0\u03b1\u03c4\u1f75\u03c1, \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2, \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f05\u03b3\u03b9\u03bf\u03bd \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1, \u03ba\u03b1\u1f76 \u03bf\u1f57\u03c4\u03bf\u03b9 \u03bf\u1f31 \u03c4\u03c1\u03b5\u1fd6\u03c2 \u1f15\u03bd \u03b5\u1f30\u03c3\u03b9. 5:8 \u03ba\u03b1\u1f76 \u03c4\u03c1\u03b5\u1fd6\u03c2 \u03b5\u1f30\u03c3\u03b9\u03bd \u03bf\u1f31 \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u1f10\u03bd \u03c4\u1fc7 \u03b3\u1fc7 (\u201cin heaven, the Father, the Word, and the Holy Spirit, and these three are one. 5:8 And there are three that testify on earth\u201d). This reading, the infamous Comma Johanneum, has been known in the English-speaking world through the King James translation. However, the evidence \u2013 both external and internal \u2013 is decidedly against its authenticity. For a detailed discussion, see TCGNT 647-49. Our discussion will briefly address the external evidence. This longer reading is found only in nine late mss, four of which have the words in a marginal note. Most of these mss (221 2318 [18th century] {2473 [dated 1634]} and [with minor variations] 61 88 429 629 636 918) originate from the 16th century; the earliest ms, codex 221 (10th century) includes the reading in a marginal note, added sometime after the original composition. The oldest ms with the Comma in its text is from the 14th century (629), but the wording here departs from all the other mss in several places. The next oldest mss on behalf of the Comma, 88 (12th century) 429 (14th) 636 (15th), also have the reading only as a marginal note (v.l.). The remaining mss are from the 16th to 18th centuries. Thus, there is no sure evidence of this reading in any Greek ms until the 14th century (629), and that ms deviates from all others in its wording; the wording that matches what is found in the TR was apparently composed after Erasmus\u2019 Greek NT was published in 1516. Indeed, the Comma appears in no Greek witness of any kind (either ms, patristic, or Greek translation of some other version) until a.d. 1215 (in a Greek translation of the Acts of the Lateran Council, a work originally written in Latin). This is all the more significant since many a Greek Father would have loved such a reading, for it so succinctly affirms the doctrine of the Trinity. The reading seems to have arisen in a 4th century Latin homily in which the text was allegorized to refer to members of the Trinity. From there, it made its way into copies of the Latin Vulgate, the text used by the Roman Catholic Church. The Trinitarian formula (known as the Comma Johanneum) made its way into the third edition of Erasmus\u2019 Greek NT (1522) because of pressure from the Catholic Church. After his first edition appeared, there arose such a furor over the absence of the Comma that Erasmus needed to defend himself. He argued that he did not put in the Comma because he found no Greek mss that included it. Once one was produced (codex 61, written in ca. 1520), Erasmus apparently felt obliged to include the reading. He became aware of this ms sometime between May of 1520 and September of 1521. In his annotations to his third edition he does not protest the rendering now in his text, as though it were made to order; but he does defend himself from the charge of indolence, noting that he had taken care to find whatever mss he could for the production of his text. In the final analysis, Erasmus probably altered the text because of politico-theologico-economic concerns: He did not want his reputation ruined, nor his Novum Instrumentum to go unsold. Modern advocates of the TR and KJV generally argue for the inclusion of the Comma Johanneum on the basis of heretical motivation by scribes who did not include it. But these same scribes elsewhere include thoroughly orthodox readings \u2013 even in places where the TR/Byzantine mss lack them. Further, these advocates argue theologically from the position of divine preservation: Since this verse is in the TR, it must be original. (Of course, this approach is circular, presupposing as it does that the TR = the original text.) In reality, the issue is history, not heresy: How can one argue that the Comma Johanneum goes back to the original text yet does not appear until the 14th century in any Greek mss (and that form is significantly different from what is printed in the TR; the wording of the TR is not found in any Greek mss until the 16th century)? Such a stance does not do justice to the gospel: Faith must be rooted in history. Significantly, the German translation of Luther was based on Erasmus\u2019 second edition (1519) and lacked the Comma. But the KJV translators, basing their work principally on Theodore Beza\u2019s 10th edition of the Greek NT (1598), a work which itself was fundamentally based on Erasmus\u2019 third and later editions (and Stephanus\u2019 editions), popularized the Comma for the English-speaking world. Thus, the Comma Johanneum has been a battleground for English-speaking Christians more than for others."}, {"pk": 2855333, "translation": "NET", "book": 62, "chapter": 5, "verse": 8, "text": "the Spirit and the water and the blood, and these three are in agreement."}, {"pk": 2855334, "translation": "NET", "book": 62, "chapter": 5, "verse": 9, "text": "If we accept the testimony of men, the testimony of God is greater, because this is the testimony of God that he has testified concerning his Son.", "comment": "tn The second \u1f45\u03c4\u03b9 (Joti) in 5:9 may be understood in three different ways. (1) It may be causal, in which case it gives the reason why the testimony just mentioned is God\u2019s testimony: \u201cbecause he has testified concerning his Son.\u201d This is extremely awkward because of the preceding \u1f45\u03c4\u03b9 clause which is almost certainly causal (although the second \u1f45\u03c4\u03b9 could perhaps be resumptive in force, continuing the first). (2) The second \u1f45\u03c4\u03b9 could be understood as epexegetical (explanatory), in which case it explains what the testimony of God mentioned in the preceding clause consists of: \u201cbecause this is the testimony of God, [namely,] that he has testified concerning his Son.\u201d This is much smoother grammatically, but encounters the logical problem that \u201cthe testimony of God\u201d is defined in 5:11 (\u201cAnd this is the testimony: that God has given us eternal life\u201d) and the two definitions of what the testimony of God consists of are not identical (some would say that they are not even close). Thus (3) the smoothest way to understand the second \u1f45\u03c4\u03b9 logically is to read it as a relative pronoun: \u201cbecause this is the testimony of God that he has testified concerning his Son.\u201d In this case it is exactly parallel to the relative clause which occurs in 5:10b: \u201cbecause he has not believed the testimony that (\u1f23\u03bd, Jhn) God has testified concerning his Son.\u201d (There is in fact a textual problem with the second \u1f45\u03c4\u03b9 in 5:9: The Byzantine tradition, along with ms P, reads a relative pronoun [\u1f23\u03bd] in place of the second \u1f45\u03c4\u03b9 in 5:9 identical to the relative pronoun in 5:10b. This represents an obvious effort on the part of scribes to smooth out the reading of the text.) In an effort to derive a similar sense from the second \u1f45\u03c4\u03b9 in 5:9 it has been suggested that the conjunction \u1f45\u03c4\u03b9 should be read as an indefinite relative pronoun \u1f45\u03c4\u03b9 (sometimes written \u1f45 \u03c4\u03b9). The problem with this suggestion is the use of the neuter relative pronoun to refer to a feminine antecedent (\u1f21 \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03b1, Jh marturia). It is not without precedent for a neuter relative pronoun to refer to an antecedent of differing gender, especially as some forms tended to become fixed in usage and were used without regard to agreement. But in this particular context it is difficult to see why the author would use a neuter indefinite relative pronoun here in 5:9b and then use the normal feminine relative pronoun (\u1f23\u03bd) in the next verse. (Perhaps this strains at the limits of even the notorious Johannine preference for stylistic variation, although it is impossible to say what the author might or might not have been capable of doing.) Because of the simplicity and logical smoothness which results from reading \u1f45\u03c4\u03b9 as equivalent to a relative pronoun, the third option is preferred, although it is not without its difficulties (as are all three options).
tn The problem with \u03b1\u1f55\u03c4\u03b7 (jJauth) in 5:9 lies in determining whether it refers (1) to what precedes or (2) to what follows. A few interpreters would see this as referring to the preceding verses (5:7\u20138), but the analogy with the author\u2019s other uses of \u03b1\u1f55\u03c4\u03b7 (1:5; 3:11, 23) suggests a reference to what follows. In all of the other instances of \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03b9\u03bd ({auth estin, 1:5; 3:11, 23) the phrase is followed by an epexegetical (explanatory) clause giving the referent (\u1f45\u03c4\u03b9 [Joti] in 1:5, \u1f35\u03bd\u03b1 [Jina] in 3:11 and 23). The \u1f45\u03c4\u03b9 clause which follows the \u03b1\u1f55\u03c4\u03b7 in 5:9 does not explain the testimony, but should be understood as an adjectival relative clause which qualifies the testimony further. The \u1f45\u03c4\u03b9 clause which explains the testimony of 5:9 (to which the \u03b1\u1f55\u03c4\u03b7 in 5:9 refers) is found in 5:11, where the phrase \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03b9\u03bd is repeated. Thus the second use of \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03b9\u03bd in 5:11 is resumptive, and the \u1f45\u03c4\u03b9 clause which follows the \u03b1\u1f55\u03c4\u03b7 in 5:11 is the epexegetical (explanatory) clause which explains both it and the \u03b1\u1f55\u03c4\u03b7 in 5:9 which it resumes.
tn This \u1f45\u03c4\u03b9 (Joti) almost certainly introduces a causal clause, giving the reason why the \u201ctestimony of God\u201d is greater than the \u201ctestimony of men\u201d: \u201cbecause this is God\u2019s testimony that he has testified concerning his Son.\u201d"}, {"pk": 2855335, "translation": "NET", "book": 62, "chapter": 5, "verse": 10, "text": "(The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son.)", "comment": "sn This verse is a parenthesis in John\u2019s argument."}, {"pk": 2855336, "translation": "NET", "book": 62, "chapter": 5, "verse": 11, "text": "And this is the testimony: God has given us eternal life, and this life is in his Son.", "comment": "sn In understanding how \u201cGod\u2019s testimony\u201d (added to the three witnesses of 5:8) can consist of eternal life it is important to remember the debate between the author and the opponents. It is not the reality of eternal life (whether it exists at all or not) that is being debated here, but rather which side in the debate (the author and his readers or the opponents) possesses it (this is a key point). The letter began with a testimony that \u201cthe eternal life\u201d has been revealed (1:2), and it is consummated here with the reception or acknowledgment of that eternal life as the final testimony. This testimony (which is God\u2019s testimony) consists in eternal life itself, which the author and the readers possess, but the opponents do not. This, for the author, constitutes the final apologetic in his case against the opponents.
tn The \u1f45\u03c4\u03b9 (Joti) clause in 5:11 is epexegetical (explanatory) to the phrase \u03ba\u03b1\u1f76 \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03af\u03bd (kai Jauth estin) at the beginning of the verse and gives the content of the testimony for the first time: \u201cAnd this is the testimony: that God has given us eternal life, and this life is in his Son.\u201d"}, {"pk": 2855337, "translation": "NET", "book": 62, "chapter": 5, "verse": 12, "text": "The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life.", "comment": "tn \u201cThis\u201d is a translation of the Greek anaphoric article.
tn \u201cThis\u201d is a translation of the Greek anaphoric article.
tn The word \u201ceternal\u201d is not in the Greek text but is supplied for clarity, since the anaphoric article in Greek points back to the previous mention of eternal life in 5:11.
sn The one who has the Son. The expression \u201cto have the Son\u201d in 5:12 means to \u201cpossess\u201d him in the sense that he is present in the individual\u2019s life (see 1 John 2:23 for the use of the Greek verb \u201cto have\u201d to indicate possession of a divine reality). From the parallel statement in 5:10a it is clear that believing in the Son and thus having God\u2019s testimony in one\u2019s self is the same as \u201chaving\u201d the Son here in 5:12a. This is essentially identical to John 3:16: \u201cthat whoever believes in him should not perish but have eternal life.\u201d In contrast, the negative statement in 5:12b reflects the author\u2019s evaluation of the opponents: \u201cthe one who does not have the Son does not have (eternal) life.\u201d The opponents, in spite of their claims to know God, do not possess (nor have they at any time possessed, cf. 2:19) eternal life.
tn The word \u201ceternal\u201d is not in the Greek text but is supplied for clarity, since the anaphoric article in Greek points back to the previous mention of eternal life in 5:11."}, {"pk": 2855338, "translation": "NET", "book": 62, "chapter": 5, "verse": 13, "text": "I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.", "comment": "tn This \u1f35\u03bd\u03b1 (Jina) introduces a clause giving the author\u2019s purpose for writing \u201cthese things\u201d (\u03c4\u03b1\u1fe6\u03c4\u03b1, tauta), which refers to the entirety of the preceding material. The two other Johannine statements about writing, 1 John 1:4 and John 20:31, are both followed by purpose clauses introduced by \u1f35\u03bd\u03b1, as here.
tn Theoretically the pronoun \u03c4\u03b1\u1fe6\u03c4\u03b1 (tauta) could refer (1) to what precedes or (2) to what follows. Since it is followed by a \u1f35\u03bd\u03b1 (Jina) clause which gives the purpose for the writing, and a new subject is introduced in 5:14 (\u1f21 \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1, Jh parrhsia), it seems almost certain that the \u03c4\u03b1\u1fe6\u03c4\u03b1 in 5:13 refers to preceding material. Even at this, some would limit the referent of \u03c4\u03b1\u1fe6\u03c4\u03b1 (1) only to 5:1\u201312 or even 5:12, but more likely \u03c4\u03b1\u1fe6\u03c4\u03b1 in 5:13 refers (2) to the entirety of the letter, for two reasons: (a) based on the structural analogy with the Gospel of John, where the conclusion refers to all that has preceded, it is probable that the conclusion to 1 John refers likewise to all that has preceded; and (b) the statement \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f14\u03b3\u03c1\u03b1\u03c8\u03b1 \u1f51\u03bc\u1fd6\u03bd (tauta egraya Jumin) in 5:13 forms an inclusion with the statement \u03ba\u03b1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b3\u03c1\u03ac\u03c6\u03bf\u03bc\u03b5\u03bd \u1f21\u03bc\u03b5\u1fd6\u03c2 (kai tauta grafomen Jhmei\") at the end of the prologue (1:4) and encompasses the entire body of the letter.
tn The dative participle \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd (pisteuousin) in 5:13 is in simple apposition to the indirect object of \u1f14\u03b3\u03c1\u03b1\u03c8\u03b1 (egraya), \u1f51\u03bc\u1fd6\u03bd (Jumin), and could be translated, \u201cThese things I have written to you, namely, to the ones who believe in the name of the Son of God, in order that you may know.\u201d There is an exact parallel to this structure in John 1:12, where the pronoun is \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 (autois) and the participle is \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd (toi\" pisteuousin) as here."}, {"pk": 2855339, "translation": "NET", "book": 62, "chapter": 5, "verse": 14, "text": "And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us.", "comment": "tn For the third time in 5:9\u201314 the author uses the construction \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03af\u03bd ({auth estin; 5:9, 11, 14). As in the previous instance (5:11) the \u1f45\u03c4\u03b9 (Joti) clause which follows is epexegetical (explanatory) to the pronoun \u03b1\u1f55\u03c4\u03b7 and explains what the \u201cconfidence\u201d (\u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1, parrhsia) consists of (technically the subject is \u1f21 \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1, the predicate nominative is the pronoun \u03b1\u1f55\u03c4\u03b7, and the \u1f45\u03c4\u03b9 clause explains the predicate nominative): \u201cAnd the confidence which we have before him is this, namely, that if we ask anything according to his will he hears us.\u201d
tn A third-class condition is introduced by \u1f10\u03ac\u03bd (ean) + present subjunctive. Because the apodosis also contains a present tense verb (\u1f00\u03ba\u03bf\u03cd\u03b5\u03b9, akouei) this belongs in a subcategory of third-class conditional sentences known as present general. In the Koine period \u1f10\u03ac\u03bd can mean \u201cwhen\u201d or \u201cwhenever\u201d and is virtually the equivalent of \u1f45\u03c4\u03b1\u03bd (Jotan; see BDAG 268 s.v. \u1f10\u03ac\u03bd 2). Thus the meaning here is, \u201cwhenever (i.e., if) we ask anything according to his will, then he hears us.\u201d"}, {"pk": 2855340, "translation": "NET", "book": 62, "chapter": 5, "verse": 15, "text": "And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.", "comment": "tn This use of \u1f10\u03ac\u03bd (ean) with the indicative mood rather than the subjunctive constitutes an anomalous usage. Here \u1f10\u03ac\u03bd is used instead of \u1f10\u03b9 (ei) to introduce a first-class condition: \u201cif we know (\u03bf\u1f34\u03b4\u03b1\u03bc\u03b5\u03bd, oidamen) that he hears us in regard to whatever we ask, then we know that we have the requests which we have asked from him.\u201d The reality of the condition (protasis) is assumed for the sake of argument; given the protasis, the apodosis follows. The use of \u1f10\u03ac\u03bd for \u1f10\u03b9 is rare but not without precedent; see M. Zerwick (Biblical Greek \u00a7\u00a7330-31)."}, {"pk": 2855341, "translation": "NET", "book": 62, "chapter": 5, "verse": 16, "text": "If anyone sees his fellow Christian committing a sin not resulting in death, he should ask, and God will grant life to the person who commits a sin not resulting in death. There is a sin resulting in death. I do not say that he should ask about that.", "comment": "tn Grk \u201ca sin not to death.\u201d
tn Grk \u201che\u201d (see the note on the word \u201cgrant\u201d later in this verse for discussion).
tn Again \u1f10\u03ac\u03bd (ean) in 5:16 introduces (as in 5:14) a third-class condition, but this time, with the future indicative (\u03b1\u1f30\u03c4\u1f75\u03c3\u03b5\u03b9, aithsei) in the apodosis, the condition is known as \u201cmore probable future.\u201d As BDF \u00a7371.4 points out, such a condition describes what is to be expected under certain circumstances. If a person sees his Christian brother committing a sin not to death, it is expected that he will make intercession for the sinning brother (\u201che should ask\u2026\u201d), and that life will be granted to the sinner in answer to the request. The author has already pointed out in 5:14\u201315 that if believers make requests of God in accordance with his will they may have confidence that they will receive the requests they have asked for, and this is a specific instance.
tn See note on the phrase \u201cfellow Christian\u201d in 2:9.
tn The referent of the (understood) third person subject of \u03b4\u1f7d\u03c3\u03b5\u03b9 (dwsei) in 5:16 is difficult to determine. Once again the author\u2019s meaning is obscure. Several possibilities have been suggested for the referent of the subject of this verb: (1) From a grammatical and syntactical standpoint, it would be easiest to understand the subject of \u03b4\u1f7d\u03c3\u03b5\u03b9 in 5:16 as the person who makes the request, since this person is the subject of the preceding verb \u03b1\u1f30\u03c4\u1f75\u03c3\u03b5\u03b9 (aithsei) and the following verb \u1f10\u03c1\u03c9\u03c4\u1f75\u03c3\u1fc3 (erwthsh). From a theological standpoint this is extremely difficult, however, since it would make the person who prays for the sinner the giver of life, and it is questionable whether the author (for whom God is the ultimate source of life) would say that one believer could \u2018give\u2019 life to another. In this case the meaning would be: \u201che [the petitioner] should ask, and he [the petitioner] will grant life to him [the sinner], namely, to those who sin not to death.\u201d (2) Another option is to see God as the subject of \u03b4\u1f7d\u03c3\u03b5\u03b9 in 5:16 and the Giver of life to the sinner. This is far more consistent theologically with the author\u2019s perspective on God as the Giver of life everywhere else, but it is awkward grammatically (as explained in reference to the previous position above) because it involves a shift in subjects for the three third-person verbs in the context from the person who makes the request (\u03b1\u1f30\u03c4\u1f75\u03c3\u03b5\u03b9) to God (\u03b4\u1f7d\u03c3\u03b5\u03b9) and back to the person who makes the request (\u1f10\u03c1\u03c9\u03c4\u1f75\u03c3\u1fc3). In this case the meaning would be: \u201che [the petitioner] should ask, and he [God] will grant life to him [the sinner], namely, to those who sin not to death.\u201d (3) A third possibility is to see God as the subject of \u03b4\u1f7d\u03c3\u03b5\u03b9 in 5:16, but the person who makes the request (rather than the sinner) as the referent of the indirect object \u03b1\u1f50\u03c4\u1ff7 (autw) in 5:16. This is possible because the indirect object \u03b1\u1f50\u03c4\u1ff7 is singular, while the dative substantival participle \u03c4\u03bf\u1fd6\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03bf\u03c5\u03c3\u03b9\u03bd (toi\" Jamartanousin) which follows (which clearly refers to those who sin) is plural. Thus the meaning would be: \u201che [the petitioner] should ask, and he [God] will grant life to him [the petitioner], with reference to [his praying for] those who sin not to death.\u201d Although this is a difficult and awkward construction no matter what solution one takes, on the whole the second alternative seems most probable. Even if option (1) is preferred it must be acknowledged that God is ultimately the source of life, although it is given as a result of the petitioner\u2019s intercessory prayer and the petitioner becomes, in a sense, the intermediate agent. But in the preceding context (5:11) the author has emphasized that God is the Giver of life, and in spite of the awkwardness in the change of subjects, that would seem to be the most likely meaning here, so option (2) is preferred. Option (3) is improbable because it seems clear that it should be the sinner for whom intercession is made, rather than the petitioner, who is the recipient of life. The petitioner would be assumed to possess life already or he could not be making a request which God would hear. In this case the change from the singular dative indirect object (\u03b1\u1f50\u03c4\u1ff7) to the plural dative substantival participle (\u03c4\u03bf\u1fd6\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03bf\u03c5\u03c3\u03b9\u03bd) is merely a loose construction (which by this time should come as no surprise from the author).
tn Grk \u201ca sin to death.\u201d
tn Grk \u201ca sin not to death.\u201d"}, {"pk": 2855342, "translation": "NET", "book": 62, "chapter": 5, "verse": 17, "text": "All unrighteousness is sin, but there is sin not resulting in death.", "comment": "tn Grk \u201ca sin not to death.\u201d
tn The meaning of \u1f00\u03b4\u03b9\u03ba\u03af\u03b1 (adikia) here is \u201cunrighteousness\u201d (BDAG 20 s.v. 2). It refers to the opposite of that which is \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 (dikaios, \u201cright, just, righteous\u201d) which is used by the author to describe both God and Jesus Christ (1 John 1:9; 2:2, 29). Here, having implied that sins committed by believers (sins \u201cnot to death\u201d) may be prayed for and forgiven, the author does not want to leave the impression that such sin is insignificant, because this could be viewed as a concession to the views of the opponents (who as moral indifferentists have downplayed the significance of sin in the Christian\u2019s life)."}, {"pk": 2855343, "translation": "NET", "book": 62, "chapter": 5, "verse": 18, "text": "We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one cannot touch him.", "comment": "tn The meaning of the phrase \u1f41 \u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u03b5\u1f76\u03c2 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03c4\u03b7\u03c1\u03b5\u1fd6 \u03b1\u1f50\u03c4\u03cc\u03bd (Jo gennhqeis ek tou qeou threi auton) in 5:18 is extraordinarily difficult. Again the author\u2019s capacity for making obscure statements results in several possible meanings for this phrase: (1) \u201cThe fathering by God protects him [the Christian].\u201d Here a textual variant for \u1f41 \u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u03b5\u03af\u03c2 (\u1f21 \u03b3\u03ad\u03bd\u03bd\u03b7\u03c3\u03b9\u03c2, Jh gennhsi\") has suggested to some that the passive participle should be understood as a noun (\u201cfathering\u201d or perhaps \u201cbirth\u201d), but the ms evidence is extremely slight (1505 1852 2138 latt [syh] bo). This almost certainly represents a scribal attempt to clarify an obscure phrase. (2) \u201cThe One fathered by God [Jesus] protects him [the Christian].\u201d This is a popular interpretation, and is certainly possible grammatically. Yet the introduction of a reference to Jesus in this context is sudden; to be unambiguous the author could have mentioned the \u201cSon of God\u201d here, or used the pronoun \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 (ekeinos) as a reference to Jesus as he consistently does elsewhere in 1 John. This interpretation, while possible, seems in context highly unlikely. (3) \u201cThe one fathered by God [the Christian] protects himself.\u201d Again a textual problem is behind this alternative, since a number of mss (\u05d0 Ac P \u03a8 33 1739 \u00cf) supply the reflexive pronoun \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd (Jeauton) in place of \u03b1\u1f50\u03c4\u03cc\u03bd in 5:18. On the basis of the external evidence this has a good possibility of being the original reading, but internal evidence favors \u03b1\u1f50\u03c4\u03cc\u03bd as the more difficult reading, since \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd may be explained as a scribal attempt at grammatical smoothness. From a logical standpoint, however, it is difficult to make much more sense out of \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd; to say what \u201cthe Christian protects himself\u201d means in the context is far from clear. (4) \u201cThe one fathered by God [the Christian] holds on to him [God].\u201d This results in further awkwardness, because the third person pronoun (\u03b1\u1f50\u03c4\u03bf\u1fe6, autou) in the following clause must refer to the Christian, not God. Furthermore, although \u03c4\u03b7\u03c1\u03ad\u03c9 (threw) can mean \u201chold on to\u201d (BDAG 1002 s.v. 2.c), this is not a common meaning for the verb in Johannine usage, occurring elsewhere only in Rev 3:3. (5) \u201cThe one fathered by God [the Christian], he [God] protects him [the Christian].\u201d This involves a pendant nominative construction (\u1f41 \u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u03b5\u1f76\u03c2 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6) where a description of something within the clause is placed in the nominative case and moved forward ahead of the clause for emphatic reasons. This may be influenced by Semitic style; such a construction is also present in John 17:2 (\u201cin order that everyone whom You have given to him, he may give to them eternal life\u201d). This view is defended by K. Beyer (Semitische Syntax im Neuen Testament [SUNT], 1:216ff.) and appears to be the most probable in terms both of syntax and of sense. It makes God the protector of the Christian (rather than the Christian himself), which fits the context much better, and there is precedent in Johannine literature for such syntactical structure.
tn The concept represented by the verb \u03b3\u03b5\u03bd\u03bd\u03ac\u03c9 (gennaw) here means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see 2:29).
tn Grk \u201che\u201d; see the note on the following word \u201cprotects.\u201d"}, {"pk": 2855344, "translation": "NET", "book": 62, "chapter": 5, "verse": 19, "text": "We know that we are from God, and the whole world lies in the power of the evil one.", "comment": "tn The preposition \u1f10\u03ba (ek) here indicates both source and possession: Christians are \u201cfrom\u201d God in the sense that they are begotten by him, and they belong to him. For a similar use of the preposition compare the phrases \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2 (ek tou patro\") and \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5 (ek tou kosmou) in 1 John 2:16."}, {"pk": 2855345, "translation": "NET", "book": 62, "chapter": 5, "verse": 20, "text": "And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ. This one is the true God and eternal life.", "comment": "tn The \u1f35\u03bd\u03b1 (Jina) introduces a purpose clause which gives the purpose of the preceding affirmation: \u201cwe know that the Son of God has come and has given us insight (so that we may) know him who is true.\u201d
sn The pronoun This one (\u03bf\u1f57\u03c4\u03bf\u03c2, Joutos) refers to a person, but it is far from clear whether it should be understood as a reference (1) to God the Father or (2) to Jesus Christ. R. E. Brown (Epistles of John [AB], 625) comments, \u201cI John, which began with an example of stunning grammatical obscurity in the prologue, continues to the end to offer us examples of unclear grammar.\u201d The nearest previous antecedent is Jesus Christ, immediately preceding, but on some occasions when this has been true the pronoun still refers to God (see 1 John 2:3). The first predicate which follows This one in 5:20, the true God, is a description of God the Father used by Jesus in John 17:3, and was used in the preceding clause of the present verse to refer to God the Father (him who is true). Yet the second predicate of This one in 5:20, eternal life, appears to refer to Jesus, because although the Father possesses \u201clife\u201d (John 5:26, 6:57) just as Jesus does (John 1:4, 6:57, 1 John 5:11), \u201clife\u201d is never predicated of the Father elsewhere, while it is predicated of Jesus in John 11:25 and 14:6 (a self-predication by Jesus). If This one in 5:20 is understood as referring to Jesus, it forms an inclusion with the prologue, which introduced the reader to \u201cthe eternal life which was with the Father and was manifested to us.\u201d Thus it appears best to understand the pronoun This one in 5:20 as a reference to Jesus Christ. The christological affirmation which results is striking, but certainly not beyond the capabilities of the author (see John 1:1 and 20:28): This One [Jesus Christ] is the true God and eternal life."}, {"pk": 2855346, "translation": "NET", "book": 62, "chapter": 5, "verse": 21, "text": "Little children, guard yourselves from idols.", "comment": "tc Most later mss (P \u00cf) have \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d) at the end of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses, along with several others (\u05d0 A B \u03a8 33 323 630 1505 1739 al sy co), lack the inoffensive particle, rendering its omission as the authentic reading.sn The modern reader may wonder what all this has to do with idolatry. In the author\u2019s mind, to follow the secessionist opponents with their false Christology would amount to idolatry, since it would involve worshiping a false god instead of the true God, Jesus Christ. Thus guard yourselves from idols means for the readers to guard themselves against the opponents and their teaching."}, {"pk": 2855347, "translation": "NET", "book": 63, "chapter": 1, "verse": 1, "text": "From the elder, to an elect lady and her children, whom I love in truth (and not I alone, but also all those who know the truth),", "comment": "tn Or \u201cpresbyter.\u201dsn The author\u2019s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 3 John.
tn The word \u201cFrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
sn All those who know the truth refers to true Christians who are holding fast to the apostolic Christology in the face of the secessionist opponents described in 1 John.
tn This phrase may refer to an individual or to a church (or the church at large). Some have suggested that the addressee is a Christian lady named \u201cElecta,\u201d but the same word in v. 13 is clearly an adjective, not a proper name. Others see the letter addressed to a Christian lady named \u201cKyria\u201d (first proposed by Athanasius) or to an unnamed Christian lady. The internal evidence of 2 John clearly supports a collective reference, however. In v. 6 the addressee is mentioned using second person plural, and this is repeated in vv. 8, 10, and 12. Only in v. 13 does the singular reappear. The uses in vv. 1 and 13 are most likely collective. Some have seen a reference to the church at large, but v. 13, referring to \u201cthe children of your elect sister\u201d is hard to understand if the universal church is in view. Thus the most probable explanation is that the \u201celect lady\u201d is a particular local church at some distance from where the author is located.sn 2 John is being written to warn a \u201csister\u201d church some distance away, referred to as an elect lady, of the missionary efforts of the secessionist false teachers (discussed in 1 John) and the dangers of welcoming them whenever they arrive.
tn The prepositional phrase \u1f10\u03bd \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u1fb3 (en alhqeia) in 2 John 1 is similar to 3 John 1, although it is not qualified there as it is here (see 3 John 1). This is not merely the equivalent of an adverb (\u201ctruly\u201d), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. \u201cTruth\u201d is the author\u2019s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19)."}, {"pk": 2855348, "translation": "NET", "book": 63, "chapter": 1, "verse": 2, "text": "because of the truth that resides in us and will be with us forever.", "comment": "tc The prepositional phrase that begins v. 2, \u03b4\u03b9\u1f70 \u03c4\u1f74\u03bd \u1f00\u03bb\u1f75\u03b8\u03b5\u03b9\u03b1\u03bd (dia thn alhqeian, \u201cbecause of the truth\u201d), is missing in a number of significant mss, among them \u03a8 614 1241 1505 1739 al. However, it looks to be a simple case of homoioteleuton, for v. 1 ends with \u03c4\u1f74\u03bd \u1f00\u03bb\u1f75\u03b8\u03b5\u03b9\u03b1\u03bd. For some of these mss it could be an intentional omission, for the sense of the passage is largely the same without the prepositional phrase (the following adjectival participle, in this case, would simply attach itself to the previous \u03c4\u1f74\u03bd \u1f00\u03bb\u1f75\u03b8\u03b5\u03b9\u03b1\u03bd). The phrase could thus have been viewed as redundant and for this reason expunged from the text.sn While truth certainly has a doctrinal aspect in this context, the following phrase that resides in us and will be with us forever suggests more than doctrine is involved. A close parallel is John 14:16\u201317 where Jesus promised his disciples that the Spirit (Paraclete) would be with them forever: \u201cHe remains with you and will be in you.\u201d The \u201ctruth\u201d the author speaks of here is a manifestation of the Spirit of Truth who is permanently with the believer."}, {"pk": 2855349, "translation": "NET", "book": 63, "chapter": 1, "verse": 3, "text": "Grace, mercy, and peace will be with us from God the Father and from Jesus Christ the Son of the Father, in truth and love.", "comment": "tc Most witnesses, including some early and important ones (\u05d0 P 33 \u00cf sy), have \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 (kuriou, \u201cLord\u201d) before \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Ihsou Cristou, \u201cJesus Christ\u201d), but this is a typical scribal addition, motivated by pietistic and liturgical concerns. Further, early and excellent mss (A B \u03a8 048 0232 81 323 1739 al) lack \u03ba\u03c5\u03c1\u03af\u03bf\u03c5. Thus, both internally and externally, the shorter reading is strongly preferred.
tn \u201cAnd\u201d is not in the Greek text. It is supplied for smoothness in English."}, {"pk": 2855350, "translation": "NET", "book": 63, "chapter": 1, "verse": 4, "text": "I rejoiced greatly because I have found some of your children living according to the truth, just as the Father commanded us.", "comment": "tn \u201cSome\u201d is not in the Greek text, but is supplied because the prepositional phrase beginning with \u1f10\u03ba (ek) has partitive force. The partitive force of the prepositional phrase here has been taken by some interpreters to mean that the author has found some of the elect lady\u2019s children who are living according to the truth and some who are not. This is grammatically possible, but the author has merely stated that he knows of some Christians in the church addressed who are \u201cwalking in the truth.\u201d He does not know for certain that all of them are, and concern over this is probably part of the motivation for writing the letter.
tn Grk \u201cjust as we received commandment from the Father.\u201d The idiom \u201cwe received commandment from the Father\u201d means the Father gave (a) commandment to them (the author plus the recipients).
sn Living according to the truth (Grk \u201cwalking in [the] truth\u201d). The use of the Greek verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9 (peripatew) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 3 John 3\u20134, as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has \u201ctruth\u201d residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 2 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents\u2019 challenge to orthodoxy."}, {"pk": 2855351, "translation": "NET", "book": 63, "chapter": 1, "verse": 5, "text": "But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another.", "comment": "sn An allusion to John 13:34\u201335, 1 John 2:7\u20138.
sn See 1 John 2:7.
tn \u201cThe one\u201d is not in the Greek text. It is supplied for clarity in English.
tn The introductory \u03ba\u03b1\u1f76 \u03bd\u1fe6\u03bd (kai nun) has some adversative (contrastive) force: The addressees are already \u201cliving according to the truth\u201d (v. 4) but in the face of the threat posed by the opponents, the author has to stress obedience all the more.
tn The words \u201cif I were\u201d are not in the Greek text, but are supplied for clarity in English.
tn The \u1f35\u03bd\u03b1 (Jina) clause indicates content."}, {"pk": 2855352, "translation": "NET", "book": 63, "chapter": 1, "verse": 6, "text": "(Now this is love: that we walk according to his commandments.) This is the commandment, just as you have heard from the beginning; thus you should walk in it.", "comment": "tn The \u1f35\u03bd\u03b1 (Jina) clause indicates result, parallel to John 13:34 where the final \u1f35\u03bd\u03b1 clause also indicates result.
tn Or \u201cthat we live.\u201d
tn Or \u201cshould live in obedience to it.\u201d"}, {"pk": 2855353, "translation": "NET", "book": 63, "chapter": 1, "verse": 7, "text": "For many deceivers have gone out into the world, people who do not confess Jesus as Christ coming in the flesh. This person is the deceiver and the antichrist!", "comment": "tn \u201cAs\u201d is not in the Greek text. It is supplied for clarity in English, since (like in the same confession in 1 John 4:2) \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (Ihsoun) should be understood as object and \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd (Criston) as complement of an object-complement double accusative construction.
tn This is the same confession as in 1 John 4:2 except the perfect participle used there is replaced by a present participle (\u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, ercomenon) here. It is not clear why the author changed from a perfect participle in 1 John 4:2 to a present participle here. The perfect participle suggests a reference to the incarnation (past). The present participle could suggest a reference to the (future) second advent, but based on the similarity to 1 John 4:2 it is probably best to take it as referring to the incarnation.
sn The statement This person is the Deceiver and the Antichrist! is a metaphor (metonymy). The author does not mean that each individual is to be identified as the Antichrist. The opponents are compared to the Deceiver (Satan) and the Antichrist since they are accomplishing Satan\u2019s work and preparing the way for the Antichrist.
tn Technically this \u1f45\u03c4\u03b9 (Joti) clause is subordinate to the verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u1fc6\u03c4\u03b5 (peripathte) at the end of v. 6, giving the reason why the readers should walk in the commandment to love one another. But BDF \u00a7456.1 notes that subordination \u201cis often very loose\u201d in such cases and can be translated \u201cfor.\u201d Thus the \u1f45\u03c4\u03b9 assumes something of an inferential sense, drawing an inference based on what has preceded.
tn Or \u201cMessiah.\u201d"}, {"pk": 2855354, "translation": "NET", "book": 63, "chapter": 1, "verse": 8, "text": "Watch out, so that you do not lose the things we have worked for, but receive a full reward.", "comment": "sn The things we have worked for probably refers to the pastoral and missionary efforts undertaken by the recipients of the letter in their own community and surrounding communities. This work would be \u201clost\u201d if the opponents with their false teaching are allowed to proselytize unopposed.
sn The idea of a reward for Christians who serve faithfully is not common in the Johannine writings, but can be found in Rev 11:18 and 22:12."}, {"pk": 2855355, "translation": "NET", "book": 63, "chapter": 1, "verse": 9, "text": "Everyone who goes on ahead and does not remain in the teaching of Christ does not have God. The one who remains in this teaching has both the Father and the Son.", "comment": "tn The construction \u03c0\u1fb6\u03c2 \u1f41 (pas Jo) + participle occur frequently in 1 John (13 times) where it is used by the author to divide people into categories: \u201ceveryone who does this\u201d as opposed to \u201ceveryone who does the opposite.\u201d
tn Here \u03bc\u03ad\u03bd\u03c9 (menw) has been translated \u201cremain\u201d rather than \u201creside\u201d since a change in status or position is present in the context: The opponents did not \u201cremain\u201d but \u201cran on ahead.\u201d The verb \u03bc\u03ad\u03bd\u03c9 is used only here (twice in this verse) in the Johannine letters in connection with \u201cteaching\u201d but in the Gospel of John it is used three times with reference to the teaching of Jesus himself (7:16, 17; 18:19).
tn The genitive \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (tou Cristou, \u201cof Christ\u201d) is difficult because it may be understood as objective (the teaching about Christ), subjective (Christ\u2019s own teaching), or both (M. Zerwick\u2019s \u201cgeneral\u201d genitive [Biblical Greek \u00a7\u00a736-39]; D. B. Wallace\u2019s \u201cplenary\u201d genitive [ExSyn 119-21]). An objective genitive (with Christ as the object of the \u201capostolic\u201d teaching) might seem to be the obvious reading in context, especially since verse 7 makes reference to what a person \u201cconfesses\u201d about Jesus Christ. A good case can also be made for a subjective genitive, however, since other Johannine uses of the genitive following the noun \u03b4\u03b9\u03b4\u03b1\u03c7\u1f75 (didach, \u201cteaching\u201d) favor a subjective sense here. In John 7:16, 17 Jesus himself refers to \u201cmy teaching\u201d and \u201cteaching from me,\u201d and 18:19 refers to \u201chis (Jesus\u2019) teaching.\u201d Rev 2:14, 15 refers to the \u201cteaching of Balaam\u201d and \u201cthe teaching of the Nicolaitans,\u201d both of which are clearly subjective in context. In the present context, to speak of \u201cChrists teaching\u201d as a subjective genitive would make Christ himself (in the person of the indwelling Spirit) the teacher, and this is consistent with the author\u2019s position in 1 John 2:27 that the community does not need other teachers. In 1 John 2:27 it is the Paraclete, referred to as \u201chis anointing,\u201d who does the teaching. Since the dispute with the opponents concerns the salvific significance of the earthly life and ministry of Jesus, the \u201cteaching\u201d here would refer to Jesus\u2019 own teaching (reflected in the Gospel of John) concerning his person and work. Since this is ultimately one with the apostolic eyewitness testimony about Jesus, it is perhaps best to view the genitive here as both objective and subjective (perhaps the author deliberately intended not to be specific).
sn The idiom translated have God means to have a relationship to God as a genuine believer. The phrase has both the Father and the Son later in this verse should be understood the same way."}, {"pk": 2855356, "translation": "NET", "book": 63, "chapter": 1, "verse": 10, "text": "If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting,", "comment": "sn Do not give him any greeting does not mean to insult the person. It means \u201cdo not greet the person as a fellow Christian\u201d (which is impossible anyway since the opponents are not genuine believers in the author\u2019s opinion)."}, {"pk": 2855357, "translation": "NET", "book": 63, "chapter": 1, "verse": 11, "text": "because the person who gives him a greeting shares in his evil deeds.", "comment": "sn Shares in his evil deeds. Giving a public greeting could be understood by an onlooker to suggest agreement with the (false) teaching of the opponents and is thus prohibited by John."}, {"pk": 2855358, "translation": "NET", "book": 63, "chapter": 1, "verse": 12, "text": "Though I have many other things to write to you, I do not want to do so with paper and ink, but I hope to come visit you and speak face to face, so that our joy may be complete.", "comment": "tn Grk \u201cspeak mouth to mouth,\u201d an idiom for which the English equivalent is \u201cspeak face to face.\u201d
tn Grk \u201cby means of.\u201d
tn \u201cOther\u201d is not in the Greek text but is supplied for clarity in English.
tn Grk \u201cbe fulfilled.\u201d
sn Presumably the author means he would rather say the additional things he wants to say to the recipients in person rather than by letter (with paper and ink)."}, {"pk": 2855359, "translation": "NET", "book": 63, "chapter": 1, "verse": 13, "text": "The children of your elect sister greet you.", "comment": "tc The Byzantine text has \u1f00\u03bc\u1f75\u03bd (amhn, \u201camen\u201d) at the conclusion of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant. Further, the particle is lacking in excellent, early, and diffuse witnesses (\u05d0 A B P \u03a8 33 81 323 1739 1881 al co), rendering its omission the strongly preferred reading."}, {"pk": 2855360, "translation": "NET", "book": 64, "chapter": 1, "verse": 1, "text": "From the elder, to Gaius my dear brother, whom I love in truth.", "comment": "tn Or \u201cpresbyter.\u201dsn The author\u2019s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 2 John.
tn The word \u201cFrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
sn Little reliable information is available concerning the identity of the person to whom 3 John is addressed. Because the name Gaius was very common in the Roman Empire, it is highly unlikely that the person named here is to be identified with any of the others of the same name associated with Paul (1 Cor 1:14, Rom 16:23 [these two references are probably to the same person]; Acts 19:29, Acts 20:4). A 4th century tradition recorded in the Apostolic Constitutions 7.46.9 (ca. a.d. 370) states that John the Apostle ordained Gaius as bishop of Pergamum, but this is questionable because of the relatively late date. The only certain information about this individual must be obtained from 3 John itself, and there is not a great deal there. It is obvious that this person is well known to the author, but it is not so certain whether they had met personally or not, because the report of Gaius\u2019 conduct toward the brothers is received secondhand by the author (v. 3). Nor can it be determined with certainty whether Gaius belonged to the same local church as Diotrephes (v. 9), or was himself the leader of another local congregation. It is clear that the author regarded him as orthodox (v. 3) and a valuable ally in the controversy with the secessionist opponents and their false Christology discussed at length in 1 John.
tn The prepositional phrase \u1f10\u03bd \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u1fb3 (en alhqeia) in 3 John 1 is similar to 2 John 1, although it is not qualified here as it is there (see 2 John 1). This is not merely the equivalent of an adverb (\u201ctruly\u201d), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. \u201cTruth\u201d is the author\u2019s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19)."}, {"pk": 2855361, "translation": "NET", "book": 64, "chapter": 1, "verse": 2, "text": "Dear friend, I pray that all may go well with you and that you may be in good health, just as it is well with your soul.", "comment": "tn The noun \u03c8\u03c5\u03c7\u1f75 (yuch) is used 10 times in the Gospel of John and 2 times in 1 John; of these 6 of the uses in John and both in 1 John refer to a person\u2019s \u201clife\u201d (as something that can be laid down). In John 10:24 and 12:27 the \u03c8\u03c5\u03c7\u1f75 is that part of a person where emotions are experienced; one\u2019s \u03c8\u03c5\u03c7\u1f75 is held in suspense or deeply troubled. This is, in other words, the immaterial part of a person as opposed to his physical existence. A close parallel is found in Philo, Heir 58 (285): \u201cnourished with peace, he will depart, having gained a calm, unclouded life\u2026welfare in the body, welfare in the soul (\u03c8\u03c5\u03c7\u1f75)\u2026health and strength\u2026delight in virtues.\u201dsn Just as it is well with your soul. The equivalent contemporary idiom would be to speak of \u2018spiritual\u2019 health as opposed to physical health. The author affirms that Gaius is indeed well off spiritually, and he prays that Gaius\u2019 physical health would match his spiritual health, i.e., that Gaius would be as well off physically as he is spiritually. It is the spiritual health which is to be the standard by which one\u2019s physical health is measured, not the other way round."}, {"pk": 2855362, "translation": "NET", "book": 64, "chapter": 1, "verse": 3, "text": "For I rejoiced greatly when the brothers came and testified to your truth, just as you are living according to the truth.", "comment": "sn Living according to the truth (Grk \u201cwalking in [the] truth\u201d). The use of the Greek verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9 (peripatew) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 2 John 4, as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has \u201ctruth\u201d residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 3 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents\u2019 challenge to orthodoxy."}, {"pk": 2855363, "translation": "NET", "book": 64, "chapter": 1, "verse": 4, "text": "I have no greater joy than this: to hear that my children are living according to the truth.", "comment": "tn Grk \u201cwalking in (the) truth\u201d (see the note on the phrase \u201cliving according to the truth\u201d in 3 John 3).
tn Grk \u201cthat I hear\u201d; the \u1f35\u03bd\u03b1 (Jina) clause indicates content. This is more smoothly expressed as an English infinitive."}, {"pk": 2855364, "translation": "NET", "book": 64, "chapter": 1, "verse": 5, "text": "Dear friend, you demonstrate faithfulness by whatever you do for the brothers (even though they are strangers).", "comment": "tn BDAG 821 s.v. \u03c0\u03b9\u03c3\u03c4\u03cc\u03c2 1.b offers the translation \u201cact loyally\u201d for this context, a usage which is not common but does fit well here. Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard.sn When the author tells Gaius \u201cyou demonstrate faithfulness by whatever you do\u201d he is commending him for his faithful service to the traveling missionaries (the brothers). Gaius has assisted them, and they have now returned with a report of this to the author (3 John 3).
tn The author has already described Gaius as \u201cdear friend\u201d or \u201cbeloved\u201d (\u03c4\u1ff7 \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u1ff7, tw agaphtw) in v. 1; he will address Gaius in the same way in vv. 5 and 11 (\u1fbf\u0391\u03b3\u03b1\u03c0\u03b7\u03c4\u03ad, Agaphte). This is a term of endearment and personal warmth, much as it is when used by the author as an address in 1 John 2:7."}, {"pk": 2855365, "translation": "NET", "book": 64, "chapter": 1, "verse": 6, "text": "They have testified to your love before the church. You will do well to send them on their way in a manner worthy of God.", "comment": "sn Which church does the author refer to here? The church where Gaius is, the church where the author is, a different local church where the \u201cbrothers\u201d are, or the \u2018universal\u2019 church, the church at large? Since the suggestion in 3 John 3 is that the \u201cbrothers\u201d have come and testified in the author\u2019s church about what Gaius has done for them, it seems most likely that the \u201cchurch\u201d mentioned here is also the author\u2019s church, where he is currently located. Other possibilities cannot be ruled out, but seem unnecessarily complicated.
sn Now the author, after commending Gaius for his faithful service to the traveling missionaries in the past (see 3 John 5), now requests additional assistance at the present time (send them on their way in a manner worthy of God). Apparently the missionaries are on their way to visit the area where Gaius\u2019 church is located a second time. They had been there once already and had returned with a good report of how Gaius had assisted them. It is entirely possible that they themselves carry with them the present letter as a letter of introduction. Along these lines it has been suggested that Demetrius (see 3 John 12) is one of these traveling missionaries, perhaps the leader of the delegation, and the author is formally introducing him to Gaius, since when he was there the last time he was a stranger (v. 5) but Gaius assisted him anyway.
tn Grk \u201cwho\u201d (a relative pronoun that continues the sentence begun in 3 John 5)."}, {"pk": 2855366, "translation": "NET", "book": 64, "chapter": 1, "verse": 7, "text": "For they have gone forth on behalf of \u201cThe Name,\u201d accepting nothing from the pagans.", "comment": "sn The verb gone forth (\u1f10\u03be\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9, exercomai) almost certainly refers to some form of missionary activity. This verb is used of Paul\u2019s travels in Acts 14:20, and of his setting out on his second missionary journey in Acts 15:40.
tn The word \u1f10\u03b8\u03bd\u03b9\u03ba\u03cc\u03c2 (eqniko\") occurs only 4 times in the NT (the other three are in Matt 5:47; 6:7; and 18:17). It is virtually synonymous here with the far more common \u1f14\u03b8\u03bd\u03bf\u03c2 (eqno\", used some 162 times in the NT). Both refer to the Gentiles (that is, pagans).sn Since the issue here is support for the traveling missionaries, and there is no indication that the author would want to forbid receiving support from Gentile converts to Christianity, the word pagans must refer to Gentile unbelievers, i.e., pagans. The traveling missionaries sent out to combat the false teaching of the secessionist opponents have been accepting nothing by way of support from non-Christians.
sn Three possibilities for the identification of \u2018The Name\u2019 have been suggested: (1) the name of God, suggested by the unqualified noun with the Greek article. In Rabbinic literature \u201cthe Name\u201d is a frequent substitute for the Tetragrammaton YHWH, the name of God, which was too sacred to be pronounced. This would make good logical sense in 3 John, because in the previous verse the author has instructed Gaius to send the missionaries on their way \u201cin a manner worthy of God.\u201d (2) Some have understood \u201cthe Name\u201d as the self-designation of the Johannine community, or as a reference to the Christian cause at large, or as a way of designating Christians before the title \u201cChristian\u201d came into common usage. (3) The interpretation favored by most commentators is that this is a reference to Jesus\u2019 name. Paul uses a similar phrase in Rom 1:5, and in 1 John 2:12 the author wrote, \u201cyour sins are forgiven on account of His (Christ\u2019s) name.\u201d John\u2019s Gospel also makes reference to believing \u201cin the name of Jesus\u201d (John 1:12, 3:18)."}, {"pk": 2855367, "translation": "NET", "book": 64, "chapter": 1, "verse": 8, "text": "Therefore we ought to support such people, so that we become coworkers in cooperation with the truth.", "comment": "tn The \u1f35\u03bd\u03b1 (Jina) clause indicates the result of such support for the traveling missionaries: The Christian who helps to support them in their efforts thus becomes a coworker in cooperation with the truth. Although the dative \u03c4\u1fc7 \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u1fb3 (th alhqeia) is somewhat difficult to specify, it would appear (corresponding to the \u03c3\u03cd\u03bd- [sun-] prefix of the noun modified) to indicate a sense of cooperation with \u201cthe truth\u201d which is at work through the missionaries. There is precedent in the Johannine literature for understanding \u201ctruth\u201d as personified (John 8:32, \u201cthe truth will make you free\u201d; possibly also 1 John 3:19). More explicitly, 1 John 4:6 identifies the Holy Spirit as \u201cthe Spirit of Truth,\u201d a characterization repeated in 1 John 5:6. Thus it seems likely that the \u201ctruth\u201d at work through the missionaries here is ultimately the Holy Spirit, who works through their efforts. The Christian who supports them thus becomes a coworker with the Spirit of God himself.
sn Clearly the author does not refer to himself alone by the use of the first person plural pronoun we here, since the issue is support for the traveling missionaries. It stands in contrast to the pagans mentioned in the previous verse, and is thus to be understood as inclusive of all true Christians: the author, Gaius, and all true Christians. All true Christians ought to support the endeavors of these traveling missionaries in their efforts to counteract the heretical teaching of the opponents."}, {"pk": 2855368, "translation": "NET", "book": 64, "chapter": 1, "verse": 9, "text": "I wrote something to the church, but Diotrephes, who loves to be first among them, does not acknowledge us.", "comment": "sn The church mentioned here, which the author says he may visit (3 John 10) is not the same as the one mentioned in 3 John 6, to which the author apparently belongs (or of which he is in charge). But what is the relationship of this church in v. 9 to Gaius, to whom the letter is addressed? It is sometimes suggested that Gaius belongs to this church, but that seems unlikely, because the author uses a third-person pronoun to refer to the other members of the church (among them). If Gaius were one of these it would have been much more natural to use a second-person pronoun: \u201cDiotrephes, who loves to be first among you.\u201d Thus it seems probable that Gaius belongs to (or is in charge of) one local church while Diotrephes is in another, a church known to Gaius but to which he does not belong.
tn Since the verb \u1f10\u03c0\u03b9\u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9 (epidecomai) can mean \u201creceive into one\u2019s presence\u201d (BDAG 370 s.v. 1; it is used with this meaning in the next verse) it has been suggested that the author himself attempted a previous visit to Diotrephes\u2019 church but was turned away. There is nothing in the context to suggest an unsuccessful prior visit by the author, however; in 3 John 9 he explicitly indicates a prior written communication which Diotrephes apparently ignored or suppressed. The verb \u1f10\u03c0\u03b9\u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9 can also mean \u201caccept\u201d in the sense of \u201cacknowledge someone\u2019s authority\u201d (BDAG 370 s.v. 2) and such a meaning better fits the context here: Diotrephes has not accepted but instead rejected the authority of the author to intervene in the situation of the traveling missionaries (perhaps because Diotrephes believed the author had no local jurisdiction in the matter).
sn Diotrephes appears to be an influential person (perhaps the leader) in a local church known to Gaius, but to which Gaius himself does not belong. The description of Diotrephes as one who loves to be first suggests he is arrogant, and his behavior displays this: He refuses to acknowledge the written communication mentioned by the author at the beginning of v. 9 (and thus did not recognize the author\u2019s apostolic authority), and furthermore (v. 10) refuses to show any hospitality to the traveling missionaries (welcome the brothers) already mentioned by the author. It has been suggested that the description \u201cloves to be first\u201d only indicates that Diotrephes sought prominence or position in this church, and had not yet attained any real authority. But his actions here suggest otherwise: He is able to refuse or ignore the author\u2019s previous written instructions (v. 9), and he is able to have other people put out of the church for showing hospitality to the traveling missionaries (v. 10)."}, {"pk": 2855369, "translation": "NET", "book": 64, "chapter": 1, "verse": 10, "text": "Therefore, if I come, I will call attention to the deeds he is doing \u2014 the bringing of unjustified charges against us with evil words! And not being content with that, he not only refuses to welcome the brothers himself, but hinders the people who want to do so and throws them out of the church!", "comment": "sn Because Diotrephes did not recognize the authority of the author, the author will expose his behavior for what it is (call attention to the deeds he is doing) if he comes for a visit. These are the charges the author will make against Diotrephes before the church: (1) Diotrephes is engaged in spreading unjustified charges against the author with evil words; (2) Diotrephes refuses to welcome the brothers (the traveling missionaries) himself; (3) Diotrephes hinders the others in the church who wish to help the missionaries; and (4) Diotrephes expels from the church (throws them out) people who aid the missionaries. (Diotrephes himself may not have had supreme authority in the local church to expel these people, but may have been responsible for instigating collective action against them.)
tn The third-class condition (\u1f10\u1f70\u03bd \u1f14\u03bb\u03b8\u03c9, ean elqw) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes\u2019 church or not."}, {"pk": 2855370, "translation": "NET", "book": 64, "chapter": 1, "verse": 11, "text": "Dear friend, do not imitate what is bad but what is good. The one who does good is of God; the one who does what is bad has not seen God.", "comment": "sn The statement The one who does what is bad has not seen God is asyndetic; its abrupt introduction adds emphasis. The statement reiterates the common Johannine theme of behavior as an indication of genuine faith, found in 1 John in 3:6, 10; 4:7, 20; and in the Gospel of John in 3:17-21. By implication, the genuineness of Diotrephes\u2019 faith is called into question, because he has obviously done what is bad (v. 11b; cf. vv. 9\u201310). In John\u2019s terminology it is clear that the phrase has not seen God is equivalent to \u201cis not a genuine Christian\u201d (see John 3:17\u201321 and 1 John 3:6, 10; 4:7, 20).
sn The exhortation do not imitate what is bad but what is good is clearly a reference to Diotrephes\u2019 evil behavior. The author exhorts Gaius (whom he wishes to continue assisting the missionaries) not to follow the negative example of Diotrephes, but to do what is right. Implicitly there may be a contrast between the bad behavior of Diotrephes and the good reputation of Demetrius (mentioned in the following verse); but it seems more likely that Demetrius is himself one of the traveling missionaries (perhaps their leader), rather than the leader of a local congregation who, unlike Diotrephes, has supported the missionaries himself."}, {"pk": 2855371, "translation": "NET", "book": 64, "chapter": 1, "verse": 12, "text": "Demetrius has been testified to by all, even by the truth itself. We also testify to him, and you know that our testimony is true.", "comment": "tn The words \u201cto him\u201d are not in the Greek text, but are implied.
sn Demetrius is apparently someone Gaius would have heard about, but whose character was not known to him. Thus the author is writing to Gaius to attest to Demetrius\u2019 good character. It appears that Demetrius is coming to Gaius\u2019 church and needs hospitality and assistance, so the author is writing to commend him to Gaius and vouch for him. It is difficult to know more about Demetrius with any certainty, but the author is willing to give him a powerful personal endorsement (We testify to him too). Demetrius may well have been the leader of a delegation of traveling missionaries, and may even have been the bearer of this letter to Gaius. The writing of letters of introduction to be carried along by representatives or missionaries in NT times is also attested in Paul\u2019s writings (1 Cor 16:3)."}, {"pk": 2855372, "translation": "NET", "book": 64, "chapter": 1, "verse": 13, "text": "I have many things to write to you, but I do not wish to write to you with pen and ink.", "comment": "tn Grk \u201cby means of.\u201d
tn Grk \u201cink and pen.\u201d The more normal order in contemporary English is \u201cpen and ink.\u201d sn The figurative phrase with pen and ink is parallel to 2 John 12, suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person (3 John 14). It appears that the author anticipates a personal visit to Gaius\u2019 church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10. Gaius\u2019 church and Diotrephes\u2019 church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey."}, {"pk": 2855373, "translation": "NET", "book": 64, "chapter": 1, "verse": 14, "text": "But I hope to see you right away, and we will speak face to face.", "comment": "tn Grk \u201cspeak mouth to mouth,\u201d an idiom for which the contemporary English equivalent is \u201cspeak face to face.\u201d"}, {"pk": 2855374, "translation": "NET", "book": 64, "chapter": 1, "verse": 15, "text": "Peace be with you. The friends here greet you. Greet the friends there by name.", "comment": "sn It is possible that the designation friends (\u03c6\u03af\u03bb\u03bf\u03b9, filoi) indicates that these are personal friends of Gaius who send their greetings, but if this is the case it is somewhat surprising that their names are not mentioned, especially when the author instructs Gaius, Greet the friends there by name. More likely this is an alternative to \u201cbrothers\u201d (\u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af, adelfoi) as an early Christian self-designation, especially within the Johannine community. It may have arisen in the Johannine community from Jesus\u2019 teaching in John 15:13\u201315, \u201cyou are my friends if you do what I command you.\u201d
tn Grk \u201cpeace to you.\u201d
tn The word \u201chere\u201d is not in the Greek text but is implied.
tn The word \u201cthere\u201d is not in the Greek text but is implied."}, {"pk": 2855375, "translation": "NET", "book": 65, "chapter": 1, "verse": 1, "text": "From Jude, a slave of Jesus Christ and brother of James, to those who are called, wrapped in the love of God the Father and kept for Jesus Christ.", "comment": "tn Or \u201cby.\u201d Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of \u03c4\u03b7\u03c1\u03ad\u03c9 (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning \u201cto guard,\u201d \u201cto keep\u201d are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude\u2019s language was intentionally ambiguous, implying both ideas (\u201ckept by Jesus Christ [so that they might be] kept for Jesus Christ\u201d). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
tn Grk \u201cJudas,\u201d traditionally \u201cJude\u201d in English versions to distinguish him from the one who betrayed Jesus. The word \u201cFrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn Though \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) is normally translated \u201cservant,\u201d the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). At the same time, perhaps \u201cservant\u201d is apt in that the \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. sn Undoubtedly the background for the concept of being the Lord\u2019s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were \u201cservants (or slaves) of the Lord.\u201d
sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus\u2019 disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
tn Grk \u201cloved in.\u201d The perfect passive participle suggests that the audience\u2019s relationship to God is not recent; the preposition \u1f10\u03bd (en) before \u03c0\u03b1\u03c4\u03c1\u03af (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be \u201cdear to God.\u201d"}, {"pk": 2855376, "translation": "NET", "book": 65, "chapter": 1, "verse": 2, "text": "May mercy, peace, and love be lavished on you!", "comment": "tn Grk \u201cmay mercy and peace and love be multiplied to you.\u201d"}, {"pk": 2855377, "translation": "NET", "book": 65, "chapter": 1, "verse": 3, "text": "Dear friends, although I have been eager to write to you about our common salvation, I now feel compelled instead to write to encourage you to contend earnestly for the faith that was once for all entrusted to the saints.", "comment": "tn \u03a4\u1fc7 \u03c0\u03af\u03c3\u03c4\u03b5\u03b9 (th pistei) here is taken as a dative of advantage (\u201con behalf of the faith\u201d). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.sn The term \u201cfaith\u201d has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.
tn Grk \u201cwhile being quite diligent to write to you,\u201d or \u201cwhile making all haste to write to you.\u201d Two issues are at stake: (1) whether \u03c3\u03c0\u03bf\u03c5\u03b4\u1f75 (spoudh) here means diligence, eagerness, or haste; (2) whether \u03c0\u03bf\u03b9\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b3\u03c1\u03ac\u03c6\u03b5\u03b9\u03bd (poioumeno\" grafein) is to be taken conatively (\u201cI was about to write\u201d) or progressively (\u201cI was writing\u201d). Without knowing more of the background, it is difficult to tell which option is to be preferred.
tn Grk \u201cI had the necessity.\u201d The term \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 (anankh, \u201cnecessity\u201d) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.
tn Grk \u201cencouraging.\u201d \u03a0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u1ff6\u03bd (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
tn the verb \u1f10\u03c0\u03b1\u03b3\u03c9\u03bd\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 (epagwnizomai) is an intensive form of \u1f00\u03b3\u03c9\u03bd\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
sn The adverb once for all (\u1f05\u03c0\u03b1\u03be, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
sn I now feel compelled instead\u2026saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter\u2019s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul\u2019s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter\u2019s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets."}, {"pk": 2855378, "translation": "NET", "book": 65, "chapter": 1, "verse": 4, "text": "For certain men have secretly slipped in among you \u2014 men who long ago were marked out for the condemnation I am about to describe \u2014 ungodly men who have turned the grace of our God into a license for evil and who deny our only Master and Lord, Jesus Christ.", "comment": "tc Most later witnesses (P \u03a8 \u00cf sy) have \u03b8\u03b5\u03cc\u03bd (qeon, \u201cGod\u201d) after \u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03bd (despothn, \u201cmaster\u201d), which appears to be a motivated reading in that it explicitly links \u201cMaster\u201d to \u201cGod\u201d in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, \u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2 (despoth\") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (\u00cc72,78 \u05d0 A B C 0251 33 81 323 1241 1739 al co) lack \u03b8\u03b5\u03cc\u03bd; the shorter reading is thus preferred on both internal and external grounds.sn The Greek term for Master (\u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2, despoths) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since \u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2 is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.
tn Or \u201cin the past.\u201d The adverb \u03c0\u03ac\u03bb\u03b1\u03b9 (palai) can refer to either, though the meaning \u201clong ago\u201d is more common.
tn Grk \u201cwritten about.\u201d
tn Grk \u201cfor this condemnation.\u201d \u03c4\u03bf\u1fe6\u03c4\u03bf (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5\u201318. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (\u201cungodly\u201d in v. 4b), not a judgment of it.
tn Grk \u201cdebauchery.\u201d This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 \u2013 \u201cAre we to remain in sin so that grace may increase?\u201d This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.
tn The terms \u201cMaster and Lord\u201d both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-\u03ba\u03b1\u03af-noun (where \u03ba\u03b1\u03af [kai] = \u201cand\u201d), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as \u201cthe friend and brother,\u201d \u201cthe God and Father,\u201d etc. abound in the NT to prove Sharp\u2019s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1
tn Grk \u201cpeople.\u201d However, if Jude is indeed arguing that Peter\u2019s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase \u201cthese men\u201d in 2 Pet 2:12.
tn \u201cAmong you\u201d is not in the Greek text, but is obviously implied.sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29\u201330), and OT prophets."}, {"pk": 2855379, "translation": "NET", "book": 65, "chapter": 1, "verse": 5, "text": "Now I desire to remind you (even though you have been fully informed of these facts once for all ) that Jesus, having saved the people out of the land of Egypt, later destroyed those who did not believe.", "comment": "tn Grk \u201cthe second time.\u201d
tc \u2021 Some translations take \u1f05\u03c0\u03b1\u03be (Japax) with the following clause (thus, \u201c[Jesus,] having saved the people once for all\u201d). Such a translation presupposes that \u1f05\u03c0\u03b1\u03be is a part of the \u1f45\u03c4\u03b9 (Joti) clause. The reading of NA27, \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f45\u03c4\u03b9 [\u1f41] \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f05\u03c0\u03b1\u03be (panta {oti [Jo] kurio\" {apax), suggests this interpretation (though with \u201cLord\u201d instead of \u201cJesus\u201d). This particle is found before \u03bb\u03b1\u03cc\u03bd (laon) in the \u1f45\u03c4\u03b9 clause in \u05d0 C* \u03a8 630 1241 1243 1505 1739 1846 1881 pc co. But \u1f05\u03c0\u03b1\u03be is found before the \u1f45\u03c4\u03b9 clause in most witnesses, including several important ones (\u00cc72 A B C2 33 81 623 2344 \u00cf vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with \u1f05\u03c0\u03b1\u03be referring to the readers\u2019 knowledge, feeling it was more appropriate to the theological significance of \u201csaved\u201d (\u03c3\u1f7d\u03c3\u03b1\u03c2, swsas).sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep\u2019s clothing (cf. Acts 20:29\u201330). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.
tn Grk \u201cknowing all things.\u201d The subject of the participle \u201cknowing\u201d (\u03b5\u1f30\u03b4\u03cc\u03c4\u03b1\u03c2, eidota\") is an implied \u1f51\u03bc\u1fb6\u03c2 (Jumas), though several ancient witnesses actually add it. The \u03c0\u03ac\u03bd\u03c4\u03b1 (panta) takes on an adverbial force in this context (\u201cfully\u201d), intensifying how acquainted the readers are with the following points.sn That Jude comments on his audience\u2019s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.
tn Or perhaps \u201ca,\u201d though this is less likely.
tc \u2021 The reading \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (Ihsous, \u201cJesus\u201d) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (kurios, \u201cLord\u201d) or \u03b8\u03b5\u03cc\u03c2 (qeos, \u201cGod\u201d) for \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 (though \u00cc72 has the intriguing reading \u03b8\u03b5\u1f78\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 [qeos Cristos, \u201cGod Christ\u201d] for \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2). In addition to the evidence supplied in NA27 for this reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp\u2019s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4."}, {"pk": 2855380, "translation": "NET", "book": 65, "chapter": 1, "verse": 6, "text": "You also know that the angels who did not keep within their proper domain but abandoned their own place of residence, he has kept in eternal chains in utter darkness, locked up for the judgment of the great Day.", "comment": "tn The words \u201clocked up\u201d are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (\u201cin eternal chains in utter darkness\u201d).
sn In 2 Pet 2:4 a less common word for chains is used.
tn Grk \u201cwho did not keep their own domain.\u201dsn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).
tn The word \u03b6\u03cc\u03c6\u03bf\u03c2 (zofos, \u201cutter, deepest darkness\u201d) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.
sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers\u2019 status before God and Christ.
tn Grk \u201cand.\u201d Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2855381, "translation": "NET", "book": 65, "chapter": 1, "verse": 7, "text": "So also Sodom and Gomorrah and the neighboring towns, since they indulged in sexual immorality and pursued unnatural desire in a way similar to these angels, are now displayed as an example by suffering the punishment of eternal fire.", "comment": "tn Grk \u201cthe towns [or cities] surrounding them.\u201d
tn Grk \u201cstrange flesh.\u201d This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2 ({etero\"; \u201cstrange,\u201d \u201cother\u201d). When this is to be distinguished from \u1f04\u03bb\u03bb\u03bf\u03c2 (allos, \u201canother\u201d) it suggests \u201canother of a different kind.\u201d If so, would that properly describe homosexual behavior? In response, the language could easily be compact: \u201cpursued flesh other than what was normally pursued.\u201d However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles \u1f10\u03ba\u03c0\u03bf\u03c1\u03bd\u03b5\u03cd\u03c3\u03b1\u03c3\u03b1\u03b9 (ekporneusasai, \u201chaving indulged in sexual immorality\u201d) and \u1f00\u03c0\u03b5\u03bb\u03b8\u03bf\u1fe6\u03c3\u03b1\u03b9 (apelqousai, \u201chaving pursued\u201d) have concord with \u201ccities\u201d (\u03c0\u03cc\u03bb\u03b5\u03b9\u03c2, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
tn \u201cAngels\u201d is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.
tn Or \u201cin the same way as.\u201d
tn Grk \u201cas.\u201d"}, {"pk": 2855382, "translation": "NET", "book": 65, "chapter": 1, "verse": 8, "text": "Yet these men, as a result of their dreams, defile the flesh, reject authority, and insult the glorious ones.", "comment": "tn The construction with the three verbs (\u201cdefile, \u201creject,\u201d and \u201cinsult\u201d) involves the particles \u03bc\u03ad\u03bd, \u03b4\u03ad, \u03b4\u03ad (men, de, de). A more literal (and pedantic) translation would be: \u201con the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.\u201d
tn The reference is now to the false teachers.
tn Grk \u201cdreaming.\u201d The participle \u1f10\u03bd\u03c5\u03c0\u03bd\u03b9\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (enupniazomenoi, \u201cdreaming\u201d) is adverbial to the pronoun \u03bf\u1f57\u03c4\u03bf\u03b9 (|outoi, \u201cthese\u201d), though the particular relationship is not clear. It could mean, \u201cwhile dreaming,\u201d \u201cby dreaming,\u201d or \u201cbecause of dreaming.\u201d This translation has adopted the last option as Jude\u2019s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle \u1f10\u03bd\u03c5\u03c0\u03bd\u03b9\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: \u201cthey deny our Master and Lord, Jesus Christ.\u201d
sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them)."}, {"pk": 2855383, "translation": "NET", "book": 65, "chapter": 1, "verse": 9, "text": "But even when Michael the archangel was arguing with the devil and debating with him concerning Moses\u2019 body, he did not dare to bring a slanderous judgment, but said, \u201cMay the Lord rebuke you!\u201d", "comment": "tn The word \u201ceven\u201d is not in Greek; it is implied by the height of the contrast.
sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
tn The sentence structure is a bit different in Greek. Literally it reads: \u201cBut Michael the archangel, when arguing with the devil and disputing.\u201d"}, {"pk": 2855384, "translation": "NET", "book": 65, "chapter": 1, "verse": 10, "text": "But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend.", "comment": "tn Or \u201cthey should naturally comprehend.\u201d The present tense in this context may have a conative force. sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing \u2013 the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that \u201cThough they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.\u201d Jude\u2019s focus is somewhat different from Peter\u2019s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them."}, {"pk": 2855385, "translation": "NET", "book": 65, "chapter": 1, "verse": 11, "text": "Woe to them! For they have traveled down Cain\u2019s path, and because of greed have abandoned themselves to Balaam\u2019s error; hence, they will certainly perish in Korah\u2019s rebellion.", "comment": "tn Grk \u201cfor wages.\u201d
tn Or \u201cin.\u201d
tn The three verbs in this verse are all aorist indicative (\u201chave gone down,\u201d \u201chave abandoned,\u201d \u201chave perished\u201d). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
tn Grk \u201cand.\u201d See note on \u201cperish\u201d later in this verse.
tn The verb \u1f10\u03ba\u03c7\u03ad\u03c9 (ekcew) normally means \u201cpour out.\u201d Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
tn Or \u201cthey have gone the way of Cain.\u201d"}, {"pk": 2855386, "translation": "NET", "book": 65, "chapter": 1, "verse": 12, "text": "These men are dangerous reefs at your love feasts, feasting without reverence, feeding only themselves. They are waterless clouds, carried along by the winds; autumn trees without fruit \u2014 twice dead, uprooted;", "comment": "tn Grk \u201cthese are the men who are.\u201d
tn Cf. 2 Pet 2:17. Jude\u2019s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
tn Though \u03c3\u03c0\u03b9\u03bb\u03ac\u03b4\u03b5\u03c2 (spilades) is frequently translated \u201cblemishes\u201d or \u201cstains,\u201d such is actually a translation of the Greek word \u03c3\u03c0\u03af\u03bb\u03bf\u03b9 (spiloi). The two words are quite similar, especially in their root or lexical forms (\u03c3\u03c0\u03b9\u03bb\u03ac\u03c2 [spila\"] and \u03c3\u03c0\u03af\u03bb\u03bf\u03c2 [spilos] respectively). Some scholars have suggested that \u03c3\u03c0\u03b9\u03bb\u03ac\u03b4\u03b5\u03c2 in this context means the same thing as \u03c3\u03c0\u03af\u03bb\u03bf\u03b9. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. \u03c3\u03c0\u03b9\u03bb\u03ac\u03c2 for discussion). Others suggest that Jude\u2019s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed \u03c3\u03c0\u03af\u03bb\u03bf\u03c2. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word \u03c3\u03c0\u03b9\u03bb\u03ac\u03c2 was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as \u201crocks\u201d \u2013 as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that \u03c3\u03c0\u03b9\u03bb\u03ac\u03b4\u03b5\u03c2 here means \u201chidden rocks.\u201d Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.
tc Several witnesses (A Cvid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read \u1f00\u03c0\u03ac\u03c4\u03b1\u03b9\u03c2 (apatai\", \u201cdeceptions\u201d) for \u1f00\u03b3\u03ac\u03c0\u03b1\u03b9\u03c2 (agapai\", \u201clove-feasts\u201d) in v. 12. However, \u1f00\u03b3\u03ac\u03c0\u03b1\u03b9\u03c2 has much stronger and earlier support and should therefore be considered original.sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord\u2019s Supper, worship, and instruction.
tn Or \u201cfearlessly.\u201d The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord\u2019s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17\u201322.
tn Grk \u201cshepherding themselves.\u201d The verb \u03c0\u03bf\u03b9\u03bc\u03b1\u03af\u03bd\u03c9 (poimainw) means \u201cshepherd, nurture [the flock].\u201d But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: \u201cFor when it comes time to eat [the Lord\u2019s Supper,] each one goes ahead with his own meal\u201d (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.
tn \u201cThey are\u201d is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before \u201cThey are.\u201d English usage requires breaking this into more than one sentence.
sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16\u201320, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
tn Grk \u201chaving died twice.\u201dsn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: \u201cborn once, die twice; born twice, die once\u201d (cf. Rev 20:5; John 3, 11)."}, {"pk": 2855387, "translation": "NET", "book": 65, "chapter": 1, "verse": 13, "text": "wild sea waves, spewing out the foam of their shame; wayward stars for whom the utter depths of eternal darkness have been reserved.", "comment": "tn Grk \u201cutter darkness of darkness for eternity.\u201d See note on the word \u201cutter\u201d in v. 6.
tn Grk \u201cwild waves of the sea.\u201d
tn Grk \u201cfoaming, causing to foam.\u201d The verb form is intensive and causative. BDAG 360 s.v. \u1f10\u03c0\u03b1\u03c6\u03c1\u03af\u03b6\u03c9 suggests the meaning \u201cto cause to splash up like froth, cause to foam,\u201d or, in this context, \u201cwaves casting up their own shameless deeds like (dirty) foam.\u201d
tn Grk \u201cshames, shameful things.\u201d It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness."}, {"pk": 2855388, "translation": "NET", "book": 65, "chapter": 1, "verse": 14, "text": "Now Enoch, the seventh in descent beginning with Adam, even prophesied of them, saying, \u201cLook! The Lord is coming with thousands and thousands of his holy ones,", "comment": "tn Grk \u201cten thousands.\u201d The word \u03bc\u03c5\u03c1\u03b9\u03ac\u03c2 (muria\"), from which the English myriad is derived, means \u201cten thousand.\u201d In the plural it means \u201cten thousands.\u201d This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
tn Grk \u201chas come,\u201d a proleptic aorist.
tn Grk \u201cagainst them.\u201d The dative \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 (toutois) is a dativus incommodi (dative of disadvantage).
tn Grk \u201cthe seventh from Adam.\u201dsn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch."}, {"pk": 2855389, "translation": "NET", "book": 65, "chapter": 1, "verse": 15, "text": "to execute judgment on all, and to convict every person of all their thoroughly ungodly deeds that they have committed, and of all the harsh words that ungodly sinners have spoken against him.\u201d", "comment": "tn Or \u201csoul.\u201d
tn Grk \u201cagainst\u201d (\u03ba\u03b1\u03c4\u03ac [kata] + genitive). English usage is satisfied with \u201con\u201d at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (\u03ba\u03b1\u03c4\u03ac + genitive).
tn Grk \u201cof all their works of ungodliness.\u201d The adverb \u201cthoroughly\u201d is part of the following verb \u201chave committed.\u201d See note on verb \u201ccommitted\u201d later in this verse.
tn The verb in Greek does not simply mean \u201chave committed,\u201d but \u201chave committed in an ungodly way.\u201d The verb \u1f00\u03c3\u03b5\u03b2\u03ad\u03c9 (asebew) is cognate to the noun \u1f00\u03c3\u03ad\u03b2\u03b5\u03b9\u03b1 (asebeia, \u201cungodliness\u201d). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text."}, {"pk": 2855390, "translation": "NET", "book": 65, "chapter": 1, "verse": 16, "text": "These people are grumblers and fault-finders who go wherever their desires lead them, and they give bombastic speeches, enchanting folks for their own gain.", "comment": "sn Enchanting folks (Grk \u201cawing faces\u201d) refers to the fact that the speeches of these false teachers are powerful and seductive.
tn Or \u201cgoing.\u201d Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
tn \u201cAnd\u201d is not in Greek, but is supplied for the sake of English style.
tn Grk \u201cand their mouth speaks bombastic things.\u201dsn They give bombastic speeches. The idiom of opening one\u2019s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5\u20136.
tn Or \u201cto their own advantage.\u201d
tn Grk \u201c(who go/going) according to their own lusts.\u201d"}, {"pk": 2855391, "translation": "NET", "book": 65, "chapter": 1, "verse": 17, "text": "But you, dear friends \u2014 recall the predictions foretold by the apostles of our Lord Jesus Christ.", "comment": "sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
tn Grk \u201cwords.\u201d In conjunction with \u03c0\u03c1\u03bf\u03b5\u1fd6\u03c0\u03bf\u03bd (proeipon), however, the meaning of the construction is that the apostles uttered prophecies."}, {"pk": 2855392, "translation": "NET", "book": 65, "chapter": 1, "verse": 18, "text": "For they said to you, \u201cIn the end time there will come scoffers, propelled by their own ungodly desires.\u201d", "comment": "tn Grk \u201cgoing according to their own desires of ungodliness.\u201dsn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
tn Grk \u201cbe.\u201d"}, {"pk": 2855393, "translation": "NET", "book": 65, "chapter": 1, "verse": 19, "text": "These people are divisive, worldly, devoid of the Spirit.", "comment": "tn Or \u201cnatural,\u201d that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
tn Grk \u201cthese are the ones who cause divisions.\u201d
tn Grk \u201cnot having [the] Spirit.\u201dsn The phrase devoid of the Spirit may well indicate Jude\u2019s and Peter\u2019s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved."}, {"pk": 2855394, "translation": "NET", "book": 65, "chapter": 1, "verse": 20, "text": "But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit,", "comment": "tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (\u201cmaintain\u201d): \u201cbuild yourselves up\u2026pray.\u201d But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere."}, {"pk": 2855395, "translation": "NET", "book": 65, "chapter": 1, "verse": 21, "text": "maintain yourselves in the love of God, while anticipating the mercy of our Lord Jesus Christ that brings eternal life.", "comment": "tn Or \u201ckeep.\u201d
tn Or \u201cwaiting for.\u201d
tn Grk \u201cunto eternal life.\u201d"}, {"pk": 2855396, "translation": "NET", "book": 65, "chapter": 1, "verse": 22, "text": "And have mercy on those who waver;"}, {"pk": 2855397, "translation": "NET", "book": 65, "chapter": 1, "verse": 23, "text": "save others by snatching them out of the fire; have mercy on others, coupled with a fear of God, hating even the clothes stained by the flesh.", "comment": "tn Grk \u201chating even the tunic spotted by the flesh.\u201d The \u201cflesh\u201d in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see \u201cflesh\u201d as referring to the sin nature here and the language as metaphorical.
tn Grk \u201cand save.\u201d
tn Grk \u201cand have mercy.\u201d
tn Grk \u201cwith fear.\u201d But as this contrasts with \u1f00\u03c6\u03cc\u03b2\u03c9\u03c2 (afobw\") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.
sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning."}, {"pk": 2855398, "translation": "NET", "book": 65, "chapter": 1, "verse": 24, "text": "Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence,", "comment": "tn Or \u201cin the presence of his glory,\u201d \u201cbefore his glory.\u201d
tn The construction in Greek is a double accusative object-complement. \u201cYou\u201d is the object and \u201cwithout blemish\u201d is the adjectival complement.
tn Grk \u201cwith rejoicing.\u201d The prepositional clause is placed after \u201chis glorious presence\u201d in Greek, but most likely goes with \u201ccause you to stand.\u201d
tn The construction in Greek is a double accusative object-complement. \u201cYou\u201d is the object and \u201cfree from falling\u201d is the adjectival complement."}, {"pk": 2855399, "translation": "NET", "book": 65, "chapter": 1, "verse": 25, "text": "to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen."}, {"pk": 2855400, "translation": "NET", "book": 66, "chapter": 1, "verse": 1, "text": "The revelation of Jesus Christ, which God gave him to show his servants what must happen very soon. He made it clear by sending his angel to his servant John,", "comment": "tn See the note on the word \u201cservants\u201d earlier in this verse.
tn The phrase \u1f00\u03c0\u03bf\u03ba\u03ac\u03bb\u03c5\u03c8\u03b9\u03c2 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (ajpokaluyi\" Ihsou Cristou, \u201cthe revelation of Jesus Christ\u201d) could be interpreted as either an objective genitive (\u201cthe revelation about Jesus Christ\u201d), subjective genitive (\u201cthe revelation from Jesus Christ\u201d), or both (M. Zerwick\u2019s \u201cgeneral\u201d genitive [Biblical Greek, \u00a7\u00a736-39]; D. B. Wallace\u2019s \u201cplenary\u201d genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
tn Grk \u201cslaves.\u201d Although this translation frequently renders \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 (doulos) as \u201cslave,\u201d the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation \u201cservants.\u201d In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that \u201c\u2018servant\u2019 for \u2018slave\u2019 is largely confined to Biblical transl. and early American times\u2026in normal usage at the present time the two words are carefully distinguished\u201d (BDAG 260 s.v.). The most accurate translation is \u201cbondservant\u201d (sometimes found in the ASV for \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
tn BDAG 992-93 s.v. \u03c4\u03ac\u03c7\u03bf\u03c2 has \u201cquickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4\u2026soon, in a short time\u2026Rv 1:1; 22:6\u2026shortly Ac 25:4.\u201d
tn Or \u201cHe indicated it clearly\u201d (L&N 33.153)."}, {"pk": 2855401, "translation": "NET", "book": 66, "chapter": 1, "verse": 2, "text": "who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ.", "comment": "tn \u201cThen\u201d is not in the Greek text, but is supplied to make the chronological succession clear in the translation.
tn The genitive phrase \u201cabout Jesus Christ\u201d is taken as an objective genitive."}, {"pk": 2855402, "translation": "NET", "book": 66, "chapter": 1, "verse": 3, "text": "Blessed is the one who reads the words of this prophecy aloud, and blessed are those who hear and obey the things written in it, because the time is near!", "comment": "tn The word \u201caloud\u201d has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.
tn Grk \u201ckeep.\u201d L&N 36.19 has \u201cto continue to obey orders or commandments \u2013 \u2018to obey, to keep commandments, obedience.\u2019\u201d
tn The word \u201cthis\u201d is used to translate the Greek article \u03c4\u1fc6\u03c2 (ths), bringing out its demonstrative force.
tn The words \u201cblessed are\u201d are repeated from the beginning of this verse for stylistic reasons and for clarity.
sn The time refers to the time when the things prophesied would happen."}, {"pk": 2855403, "translation": "NET", "book": 66, "chapter": 1, "verse": 4, "text": "From John, to the seven churches that are in the province of Asia: Grace and peace to you from \u201che who is,\u201d and who was, and who is still to come, and from the seven spirits who are before his throne,", "comment": "tn It is probable that the \u1f51\u03bc\u1fd6\u03bd (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.
tn BDAG 106 s.v. \u1f00\u03c0\u03cc 5.d states: \u201cThe expr. \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7 \u1f00\u03c0\u1f78 \u2018\u1f41 \u1f62\u03bd \u03ba\u03b1\u1f76 \u1f41 \u1f26\u03bd \u03ba\u03b1\u1f76 \u1f41 \u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2\u2019 Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.\u201d
tn Grk \u201cJohn.\u201d The word \u201cFrom\u201d is not in the Greek text, but has been supplied to indicate the sender of the letter.
tn Grk \u201cAsia\u201d; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words \u201cthe province of\u201d are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
tc The earliest and best mss (\u00cc18vid \u05d0 A C P 2050 al lat sy co) lack the term \u201cGod\u201d (\u03b8\u03b5\u03bf\u1fe6, qeou) between \u201cfrom\u201d (\u1f00\u03c0\u03cc, apo) and \u201che who is\u201d (\u1f41 \u1f64\u03bd, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition \u201cfrom\u201d in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition \u201cfrom\u201d (\u1f00\u03c0\u03cc) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: \u201cEither of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses \u1f00\u03c0\u03cc 32 times with the gen. immediately following).\u201d The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as \u201che who is\u201d (\u1f41 \u1f64\u03bd), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God\u2019s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it \u201clooks\u201d like grammatically. The translation has placed the \u201che who is\u201d in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63)."}, {"pk": 2855404, "translation": "NET", "book": 66, "chapter": 1, "verse": 5, "text": "and from Jesus Christ \u2014 the faithful witness, the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free from our sins at the cost of his own blood", "comment": "sn The Greek term translated witness can mean both \u201cwitness\u201d and \u201cmartyr.\u201d
tn The style here is somewhat Semitic, with the use of the \u1f10\u03bd (en) + the dative to mean \u201cat the price of.\u201d The addition of \u201cown\u201d in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus\u2019 death \u2013 a frequent refrain in the Apocalypse.
tn Or \u201cJesus Christ \u2013 the faithful one, the witness\u2026\u201d Some take \u1f41 \u03c0\u03b9\u03c3\u03c4\u03cc\u03c2 (Jo pistos) as a second substantive in relation to \u1f41 \u03bc\u03ac\u03c1\u03c4\u03c5\u03c2 (Jo martus). In the present translation, however, \u1f41 \u03c0\u03b9\u03c3\u03c4\u03cc\u03c2 was taken as an adjective in attributive position to \u1f41 \u03bc\u03ac\u03c1\u03c4\u03c5\u03c2. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. \u03c0\u03b9\u03c3\u03c4\u03cc\u03c2 1.a.\u03b1: \u201c\u1f41 \u03bc\u03ac\u03c1\u03c4\u03c5\u03c2 \u03bc\u03bf\u03c5 \u1f41 \u03c0\u03b9\u03c3\u03c4\u03cc\u03c2 \u03bc\u03bf\u03c5 Rv 2:13 (\u03bc\u03ac\u03c1\u03c4\u03c5\u03c2 3); in this \u2018book of martyrs\u2019 Christ is \u1f41 \u03bc\u03ac\u03c1\u03c4\u03c5\u03c2 \u1f41 \u03c0\u03b9\u03c3\u03c4\u1f78\u03c2 (\u03ba\u03b1\u1f76 \u1f41 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u03cc\u03c2) 1:5; 3:14; cp. 19:11 (the combination of \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u03cc\u03c2 and \u03c0\u03b9\u03c3\u03c4\u03cc\u03c2 in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.\u201d
tc The reading \u201cset free\u201d (\u03bb\u03cd\u03c3\u03b1\u03bd\u03c4\u03b9, lusanti) has better ms support (\u00cc18 \u05d0 A C 1611 2050 2329 2351 \u00cfA sy) than its rival, \u03bb\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b9 (lousanti, \u201cwashed\u201d; found in P 1006 1841 1854 2053 2062 \u00cfK lat bo). Internally, it seems that the reading \u201cwashed\u201d could have arisen in at least one of three ways: (1) as an error of hearing (both \u201creleased\u201d and \u201cwashed\u201d are pronounced similarly in Greek); (2) an error of sight (both \u201creleased\u201d and \u201cwashed\u201d look very similar \u2013 a difference of only one letter \u2013 which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition \u05d1 can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition \u201cin\u201d (\u05d1) can indicate the price paid for something, and is often translated with the preposition \u201cin\u201d (\u1f10\u03bd, en) in the LXX, the author may have tried to communicate by the use of \u1f10\u03bd the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression \u201cdelivered in his blood\u201d too difficult, and noticing the obvious similarities between \u03bb\u03cd\u03c3\u03b1\u03bd\u03c4\u03b9 and \u03bb\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b9, assumed an error and then proceeded to change the text to \u201cwashed in his blood\u201d \u2013 a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.tn Or \u201cand released us\u201d (L&N 37.127)."}, {"pk": 2855405, "translation": "NET", "book": 66, "chapter": 1, "verse": 6, "text": "and has appointed us as a kingdom, as priests serving his God and Father \u2014 to him be the glory and the power for ever and ever! Amen.", "comment": "tn See BDAG 168 s.v. \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 1.a for the idea of \u201che made us a kingdom,\u201d which was translated as \u201che appointed us (to be or function) as a kingdom\u201d (see the note on the word \u201cappointed\u201d earlier in the verse).
tn The verb \u03c0\u03bf\u03b9\u03ad\u03c9 (poiew) can indicate appointment or assignment rather than simply \u201cmake\u201d or \u201cdo.\u201d See Mark 3:14 (L&N 37.106).
tn Grk \u201ca kingdom, priests.\u201d The term \u1f31\u03b5\u03c1\u03b5\u1fd6\u03c2 (Jiereis) is either in apposition to \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03bd (basileian) or as a second complement to the object \u201cus\u201d (\u1f21\u03bc\u1fb6\u03c2, Jhmas). The translation retains this ambiguity.
tc Both the longer reading \u03c4\u1ff6\u03bd \u03b1\u1f30\u1f7d\u03bd\u03c9\u03bd (twn aiwnwn, \u201cto the ages of the ages\u201d or, more idiomatically, \u201cfor ever and ever\u201d; found in \u05d0 C \u00cf) and the shorter (\u201cfor ever\u201d; found in \u00cc18 A P 2050 pc bo) have good ms support. The author uses the longer expression (\u03b5\u1f30\u03c2 [\u03c4\u03bf\u1f7a\u03c2] \u03b1\u1f30\u1ff6\u03bd\u03b1\u03c2 [\u03c4\u1ff6\u03bd] \u03b1\u1f30\u1f7d\u03bd\u03c9\u03bd, ei\" [tou\"] aiwna\" [twn] aiwnwn) in every other instance of \u03b1\u1f30\u1f7d\u03bd in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words)."}, {"pk": 2855406, "translation": "NET", "book": 66, "chapter": 1, "verse": 7, "text": "(Look! He is returning with the clouds, and every eye will see him, even those who pierced him, and all the tribes on the earth will mourn because of him. This will certainly come to pass! Amen.)", "comment": "sn These lines are placed in parentheses because they form an aside to the main argument.
tn The conjunction \u1f10\u03c0\u03af (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
tn Grk \u201cYes, Amen.\u201d The expression \u201cThis will certainly come to pass\u201d is an attempt to capture the force of the juxtaposition of the Greek \u03bd\u03b1\u03af (nai) and the Hebrew \u1f00\u03bc\u1f75\u03bd (amhn). See L&N 69.1.
sn An allusion to Dan 7:13.
tn Here \u03ba\u03b1\u03af (kai) was translated as ascensive.
sn An allusion to Zech 12:10.
tn In this context, tribes (\u03c6\u03c5\u03bb\u03b1\u03af, fulai) could also be translated as \u201cnations\u201d or \u201cpeoples\u201d (L&N 11.56)."}, {"pk": 2855407, "translation": "NET", "book": 66, "chapter": 1, "verse": 8, "text": "\u201cI am the Alpha and the Omega,\u201d says the Lord God \u2014 the one who is, and who was, and who is still to come \u2014 the All-Powerful!", "comment": "tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.\u201d
tc The shorter reading \u201cOmega\u201d (\u1f66, w) has superior ms evidence ({\u05d01 A C 1611}) to the longer reading which includes \u201cthe beginning and the end\u201d (\u1f00\u03c1\u03c7\u1f74 \u03ba\u03b1\u1f76 \u03c4\u03ad\u03bb\u03bf\u03c2 or \u1f21 \u1f00\u03c1\u03c7\u1f74 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c4\u03ad\u03bb\u03bf\u03c2, arch kai telo\" or Jh arch kai to telo\"), found in \u05d0*,2 1854 2050 2329 2351 \u00cfA lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text."}, {"pk": 2855408, "translation": "NET", "book": 66, "chapter": 1, "verse": 9, "text": "I, John, your brother and the one who shares with you in the persecution, kingdom, and endurance that are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus.", "comment": "tn The prepositional phrase \u1f10\u03bd \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (en Ihsou) could be taken with \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1fc7 (Jupomonh) as the translation does or with the more distant \u03c3\u03c5\u03b3\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03cc\u03c2 (sunkoinwno\"), in which case the translation would read \u201cyour brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.\u201d
tn The translation attempts to bring out the verbal idea in \u03c3\u03c5\u03b3\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03cc\u03c2 (sunkoinwno\", \u201cco-sharer\u201d); John was suffering for his faith at the time he wrote this.
tn The phrase \u201cabout Jesus\u201d has been translated as an objective genitive."}, {"pk": 2855409, "translation": "NET", "book": 66, "chapter": 1, "verse": 10, "text": "I was in the Spirit on the Lord\u2019s Day when I heard behind me a loud voice like a trumpet,", "comment": "tn Concerning the phrase \u03ba\u03c5\u03c1\u03b9\u03b1\u03ba\u1fc7 \u1f21\u03bc\u03ad\u03c1\u1fb3 (kuriakh Jhmera) BDAG 576 s.v. \u03ba\u03c5\u03c1\u03b9\u03b1\u03ba\u03cc\u03c2 states: \u201cpert. to belonging to the Lord, the Lord\u2019s\u2026\u03ba. \u1f21\u03bc\u03ad\u03c1\u1fb3 the Lord\u2019s day (Kephal. I 192, 1; 193, 31\u2026) i.e. certainly Sunday (so in Mod. Gk\u2026.) Rv 1:10 (WStott, NTS 12, \u201965, 70-75).\u201d
tn Or \u201cin the spirit.\u201d \u201cSpirit\u201d could refer either to the Holy Spirit or the human spirit, but in either case John was in \u201ca state of spiritual exaltation best described as a trance\u201d (R. H. Mounce, Revelation [NICNT], 75).
tn The conjunction \u03ba\u03b1\u03af (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb \u1f10\u03b3\u03b5\u03bd\u03cc\u03bc\u03b7\u03bd (egenomhn)."}, {"pk": 2855410, "translation": "NET", "book": 66, "chapter": 1, "verse": 11, "text": "saying: \u201cWrite in a book what you see and send it to the seven churches \u2014 to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.\u201d", "comment": "map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn Grk \u201cand to Smyrna.\u201d For stylistic reasons the conjunction \u03ba\u03b1\u03af (kai) and the preposition \u03b5\u1f30\u03c2 (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements."}, {"pk": 2855411, "translation": "NET", "book": 66, "chapter": 1, "verse": 12, "text": "I turned to see whose voice was speaking to me, and when I did so, I saw seven golden lampstands,", "comment": "tn Grk \u201cand turning I saw.\u201d The repetition of \u1f10\u03c0\u03b9\u03c3\u03c4\u03c1\u03ad\u03c6\u03c9 (epistrefw) is somewhat redundant in contemporary English and has been translated generally.
tn Throughout the translation John\u2019s use of \u03ba\u03b1\u03af (kai) often reflects the varied usage of the Hebrew conjunction \u05d5 (vav). A clause which \u03ba\u03b1\u03af introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the \u03ba\u03b1\u03af seemed redundant, however, it was left untranslated; that is the case in this verse.
tn Grk \u201cwith me.\u201d The translation \u201cwith me\u201d implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, \u03bc\u03b5\u03c4\u1fbf \u1f10\u03bc\u03bf\u1fe6 (met\u2019 emou, \u201cwith me\u201d) was translated as \u201cto me.\u201d"}, {"pk": 2855412, "translation": "NET", "book": 66, "chapter": 1, "verse": 13, "text": "and in the midst of the lampstands was one like a son of man. He was dressed in a robe extending down to his feet and he wore a wide golden belt around his chest.", "comment": "tn This phrase constitutes an allusion to Dan 7:13. Concerning \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 (Juio\" tou anqrwpou), BDAG 1026 s.v. \u03c5\u1f31\u03cc\u03c2 2.d.\u03b3 says: \u201c\u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 lit. \u2018the son of the man\u2019\u2026\u2018the human being, the human one, the man\u2019\u2026On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a \u2018Son of Man\u2019 or \u2018Man\u2019, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)\u2026Outside the gospels: Ac 7:56\u2026Rv 1:13; 14:14 (both after Da 7:13\u2026).\u201d The term \u201cson\u201d here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to \u201cthe son of man\u201d found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase \u201cson of man\u201d as definite, involving allusions to Dan 7:13 and \u201cthe son of man\u201d gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
tn Or \u201ca wide golden sash,\u201d but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one\u2019s clothing (L&N 6.178)."}, {"pk": 2855413, "translation": "NET", "book": 66, "chapter": 1, "verse": 14, "text": "His head and hair were as white as wool, even as white as snow, and his eyes were like a fiery flame.", "comment": "tn The genitive noun \u03c0\u03c5\u03c1\u03cc\u03c2 (puros) has been translated as an attributive genitive.
tn Here \u03b4\u03ad (de) has not been translated.
tn The clause, \u201ceven as white as snow\u201d seems to heighten the preceding clause and is so understood in this ascensive sense (\u201ceven\u201d) in the translation."}, {"pk": 2855414, "translation": "NET", "book": 66, "chapter": 1, "verse": 15, "text": "His feet were like polished bronze refined in a furnace, and his voice was like the roar of many waters.", "comment": "tn The precise meaning of the term translated \u201cpolished bronze\u201d (\u03c7\u03b1\u03bb\u03ba\u03bf\u03bb\u03b9\u03b2\u03ac\u03bd\u1ff3, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. \u03c7\u03b1\u03bb\u03ba\u03bf\u03bb\u03af\u03b2\u03b1\u03bd\u03bf\u03bd suggests \u201cfine brass/bronze.\u201d L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.
tn Or \u201cthat has been heated in a furnace until it glows.\u201d
tn Grk \u201csound,\u201d but the idea is closer to the roar of a waterfall or rapids."}, {"pk": 2855415, "translation": "NET", "book": 66, "chapter": 1, "verse": 16, "text": "He held seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His face shone like the sun shining at full strength.", "comment": "tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
tn Grk \u201cand having.\u201d In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun \u201che.\u201d"}, {"pk": 2855416, "translation": "NET", "book": 66, "chapter": 1, "verse": 17, "text": "When I saw him I fell down at his feet as though I were dead, but he placed his right hand on me and said: \u201cDo not be afraid! I am the first and the last,", "comment": "tn Grk \u201cAnd when.\u201d Because of the difference between Greek style, which often begins sentences or clauses with \u201cand,\u201d and English style, which generally does not, \u03ba\u03b1\u03af (kai) has not been translated here.
tn Here the Greek conjunction \u03ba\u03b1\u03af (kai) has been translated as a contrastive (\u201cbut\u201d) due to the contrast between the two clauses."}, {"pk": 2855417, "translation": "NET", "book": 66, "chapter": 1, "verse": 18, "text": "and the one who lives! I was dead, but look, now I am alive \u2014 forever and ever \u2014 and I hold the keys of death and of Hades!", "comment": "tn Concerning \u201cHades\u201d BDAG 19 s.v. \u1f85\u03b4\u03b7\u03c2 1 and 2 states: \u201cOrig. proper noun, god of the nether world, \u2018Hades\u2019, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah\u2019s fish \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03ba\u03b1\u03c4\u03c9\u03c4\u03ac\u03c4\u03bf\u03c5 \u1f85\u03b4\u03bf\u03c5. In the depths, contrasted w. heaven \u1f15\u03c9\u03c2 (\u03c4\u03bf\u1fe6) \u1f85\u03b4\u03bf\u03c5 Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); \u1f10\u03bd \u03c4\u1ff7 \u1f85\u03b4\u1fc3 16:23; \u1f10\u03bd \u1fdd\u0391\u03b9\u03b4\u03bf\u03c5 ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence \u03c0\u03cd\u03bb\u03b1\u03b9 \u1f85\u03b4\u03bf\u03c5 (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. \u2013 Lucian, Menipp. 6 the magicians can open \u03c4\u03bf\u1fe6 \u1fdd\u0391\u03b9\u03b4\u03bf\u03c5 \u03c4\u1f70\u03c2 \u03c0\u03cd\u03bb\u03b1\u03c2 and conduct people in and out safely) Mt 16:18\u2026locked \u1f14\u03c7\u03c9 \u03c4\u1f70\u03c2 \u03ba\u03bb\u03b5\u1fd6\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u1f85\u03b4\u03bf\u03c5 Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the \u03ba\u03bb\u03b5\u1fd6\u03c2 \u03c4\u03bf\u1fe6 \u1fdd\u0391\u03b9\u03b4\u03bf\u03c5; SEG VIII, 574, 3 (III ad) \u03c4\u1ff7 \u03c4\u1f70\u03c2 \u03ba\u03bb\u03b5\u1fd6\u03b4\u03b1\u03c2 \u1f14\u03c7\u03bf\u03bd\u03c4\u03b9 \u03c4\u1ff6\u03bd \u03ba\u03b1\u03b8\u1fbf \u1fdd\u0391\u03b9\u03b4\u03bf\u03c5 (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)\u2026Hades personif.\u2026w. \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 (cp. Is 28:15; Job 38:17\u2026) Rv 6:8; 20:13f.\u201d sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13\u201314).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855418, "translation": "NET", "book": 66, "chapter": 1, "verse": 19, "text": "Therefore write what you saw, what is, and what will be after these things.", "comment": "tn Grk \u201cTherefore write the things that you saw, and the things that are, and the things that will take place after these things.\u201d Verse 19 could also be translated (taking \u03ba\u03b1\u03af\u2026\u03ba\u03b1\u03af [kai\u2026kai] as \u201cboth\u2026and\u201d): \u201cTherefore write what you have seen, both what things currently are and what is going to happen after these things.\u201d The structure of this verse is debated."}, {"pk": 2855419, "translation": "NET", "book": 66, "chapter": 1, "verse": 20, "text": "The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: The seven stars are the angels of the seven churches and the seven lampstands are the seven churches.", "comment": "tn Or perhaps \u201cthe messengers.\u201d
tn The words \u201cis this\u201d are supplied to make a complete sentence in English."}, {"pk": 2855420, "translation": "NET", "book": 66, "chapter": 2, "verse": 1, "text": "\u201cTo the angel of the church in Ephesus, write the following: \u201cThis is the solemn pronouncement of the one who has a firm grasp on the seven stars in his right hand \u2014 the one who walks among the seven golden lampstands:", "comment": "tn Grk \u201cholds,\u201d but the term (i.e., \u03ba\u03c1\u03b1\u03c4\u1ff6\u03bd, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)
tn Grk \u201clampstands of gold\u201d with the genitive \u03c4\u1ff6\u03bd \u03c7\u03c1\u03c5\u03c3\u1ff6\u03bd (twn cruswn) translated as an attributive genitive.
map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tn The phrase \u201cthe following\u201d after \u201cwrite\u201d is supplied to clarify that what follows is the content of what is to be written.
tn Grk \u201cThese things says [the One]\u2026\u201d The expression \u03c4\u03ac\u03b4\u03b5 \u03bb\u03ad\u03b3\u03b5\u03b9 (tade legei) occurs eight times in the NT, seven of which are in Rev 2\u20133. \u201cThe pronoun is used to add solemnity to the prophetic utterance that follows. \u2026In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [\u00a71241]). But the \u03c4\u03ac\u03b4\u03b5 \u03bb\u03ad\u03b3\u03b5\u03b9 formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. \u1f45\u03b4\u03b5, 1)\u201d (ExSyn 328). Thus, the translation \u201cthis is the solemn pronouncement of\u201d for \u03c4\u03ac\u03b4\u03b5 \u03bb\u03ad\u03b3\u03b5\u03b9 is very much in keeping with the OT connotations of this expression.sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (\u03c4\u03ac\u03b4\u03b5 \u03bb\u03ad\u03b3\u03b5\u03b9, tade legei) about 350 times, with nearly 320 of them having \u201cthe Lord\u201d (Heb \u05d9\u05d4\u05d5\u05d4, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ\u2019s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.
sn On seven stars in his right hand see 1:16."}, {"pk": 2855421, "translation": "NET", "book": 66, "chapter": 2, "verse": 2, "text": "\u2018I know your works as well as your labor and steadfast endurance, and that you cannot tolerate evil. You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false.", "comment": "tn Although the first possessive pronoun \u03c3\u03bf\u03c5 (sou) is connected to \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 (ta erga) and the second \u03c3\u03bf\u03c5 is connected to \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1f75\u03bd (Jupomonhn), semantically \u03ba\u03cc\u03c0\u03bf\u03bd (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.
tn The translation \u201ctolerate\u201d seems to capture the sense of \u03b2\u03b1\u03c3\u03c4\u03ac\u03c3\u03b1\u03b9 (bastasai) here. BDAG 171 s.v. \u03b2\u03b1\u03c3\u03c4\u03ac\u03b6\u03c9 2.b.\u03b2 says, \u201cbear, endure\u2026\u03ba\u03b1\u03ba\u03bf\u03cd\u03c2 Rv 2:2.\u2026bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.\u201d"}, {"pk": 2855422, "translation": "NET", "book": 66, "chapter": 2, "verse": 3, "text": "I am also aware that you have persisted steadfastly, endured much for the sake of my name, and have not grown weary.", "comment": "tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase \u201cI am also aware\u201d to link this English sentence back to \u201cI know\u201d at the beginning of v. 2.
tn The Greek word translated \u201cpersisted steadfastly\u201d (\u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1f75, Jupomonh) is the same one translated \u201csteadfast endurance\u201d in v. 2."}, {"pk": 2855423, "translation": "NET", "book": 66, "chapter": 2, "verse": 4, "text": "But I have this against you: You have departed from your first love!", "comment": "tn The Greek word translated \u201cdeparted from\u201d (\u1f00\u03c6\u03af\u03b7\u03bc\u03b9, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong."}, {"pk": 2855424, "translation": "NET", "book": 66, "chapter": 2, "verse": 5, "text": "Therefore, remember from what high state you have fallen and repent! Do the deeds you did at the first; if not, I will come to you and remove your lampstand from its place \u2014 that is, if you do not repent.", "comment": "tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
tn Grk \u201cfrom where,\u201d but status is in view rather than physical position. On this term BDAG 838 s.v. \u03c0\u03cc\u03b8\u03b5\u03bd 1 states, \u201cfrom what place? from where?\u2026In imagery \u03bc\u03bd\u03b7\u03bc\u03cc\u03bd\u03b5\u03c5\u03b5 \u03c0\u03cc\u03b8\u03b5\u03bd \u03c0\u03ad\u03c0\u03c4\u03c9\u03ba\u03b5\u03c2 remember from what (state) you have fallen Rv 2:5.\u201d
tn Grk \u201cand do\u201d (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (\u201cdo the deeds you did at first\u201d) specifies how the repentance is to be demonstrated.
tn Or \u201cyou did formerly.\u201d"}, {"pk": 2855425, "translation": "NET", "book": 66, "chapter": 2, "verse": 6, "text": "But you do have this going for you: You hate what the Nicolaitans practice \u2014 practices I also hate.", "comment": "tn Grk \u201cBut you do have this.\u201d The words \u201cgoing for you\u201d are supplied to complete the English idiom; other phrases like \u201cin your favor\u201d (NIV) or \u201cto your credit\u201d (NRSV) could also be supplied.
tn The expression \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 \u03c4\u1ff6\u03bd \u039d\u03b9\u03ba\u03bf\u03bb\u03b1\u03ca\u03c4\u1ff6\u03bd (ta erga twn Nikolaitwn) has been translated as a subjective genitive.
sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity."}, {"pk": 2855426, "translation": "NET", "book": 66, "chapter": 2, "verse": 7, "text": "The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will permit him to eat from the tree of life that is in the paradise of God.\u2019", "comment": "tn Or \u201cwho is victorious\u201d; traditionally, \u201cwho overcomes.\u201d The pendent dative is allowed to stand in the English translation because it is characteristic of the author\u2019s style in Revelation.
tn Or \u201cstands.\u201d
tc The omission of \u201cmy\u201d (\u03bc\u03bf\u03c5, mou) after \u201cGod\u201d (\u03b8\u03b5\u03bf\u1fe6, qeou) is well attested, supported by \u05d0 A C and the Andreas of Caesarea group of Byzantine mss (\u00cfA). Its addition in 1611, the \u00cfK group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of \u201cmy God\u201d (\u03b8\u03b5\u03bf\u1fe6 \u03bc\u03bf\u03c5) in 3:12.
tn Or \u201cgrant.\u201d"}, {"pk": 2855427, "translation": "NET", "book": 66, "chapter": 2, "verse": 8, "text": "\u201cTo the angel of the church in Smyrna write the following: \u201cThis is the solemn pronouncement of the one who is the first and the last, the one who was dead, but came to life:", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present between these two phrases.
tn Here \u03ba\u03b1\u03af (kai) has not been translated due to differences between Greek and English style.
tn The phrase \u201cthe following\u201d after \u201cwrite\u201d is supplied to clarify that what follows is the content of what is to be written.
tn Grk \u201cThese things says [the One]\u2026\u201d See the note on the phrase \u201cthis is the solemn pronouncement of\u201d in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1."}, {"pk": 2855428, "translation": "NET", "book": 66, "chapter": 2, "verse": 9, "text": "\u2018I know the distress you are suffering and your poverty (but you are rich). I also know the slander against you by those who call themselves Jews and really are not, but are a synagogue of Satan.", "comment": "tn The words \u201cagainst you\u201d are not in the Greek text, but are implied.
tn Or \u201cknow your suffering.\u201d This could refer to suffering or distress caused by persecution (see L&N 22.2).
tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase \u201cI also know\u201d to link this English sentence back to \u201cI know\u201d at the beginning of the verse.
sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59)."}, {"pk": 2855429, "translation": "NET", "book": 66, "chapter": 2, "verse": 10, "text": "Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown into prison so you may be tested, and you will experience suffering for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself.", "comment": "tn Grk \u201ccrown of life,\u201d with the genitive \u201cof life\u201d (\u03c4\u1fc6\u03c2 \u03b6\u03c9\u1fc6\u03c2, th\" zwh\") functioning in apposition to \u201ccrown\u201d (\u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03bd, stefanon): \u201cthe crown that consists of life.\u201d
tn Grk \u201cis about to throw some of you,\u201d but the force is causative in context.
tn Or \u201ctempted.\u201d
tn Or \u201cexperience persecution,\u201d \u201cwill be in distress\u201d (see L&N 22.2)."}, {"pk": 2855430, "translation": "NET", "book": 66, "chapter": 2, "verse": 11, "text": "The one who has an ear had better hear what the Spirit says to the churches. The one who conquers will in no way be harmed by the second death.\u2019", "comment": "tn Or \u201cwho is victorious\u201d; traditionally, \u201cwho overcomes.\u201d"}, {"pk": 2855431, "translation": "NET", "book": 66, "chapter": 2, "verse": 12, "text": "\u201cTo the angel of the church in Pergamum write the following: \u201cThis is the solemn pronouncement of the one who has the sharp double-edged sword:", "comment": "tn Grk \u201cThese things says [the One]\u2026\u201d See the note on the phrase \u201cthis is the solemn pronouncement of\u201d in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
tn Here \u03ba\u03b1\u03af (kai) has not been translated due to differences between Greek and English style.
tn The phrase \u201cthe following\u201d after \u201cwrite\u201d is supplied to clarify that what follows is the content of what is to be written.
sn On the sharp double-edged sword see 1:16."}, {"pk": 2855432, "translation": "NET", "book": 66, "chapter": 2, "verse": 13, "text": "\u2018I know where you live \u2014 where Satan\u2019s throne is. Yet you continue to cling to my name and you have not denied your faith in me, even in the days of Antipas, my faithful witness, who was killed in your city where Satan lives.", "comment": "tn Or \u201cmartyr.\u201d The Greek word \u03bc\u03ac\u03c1\u03c4\u03c5\u03c2 can mean either \u201cwitness\u201d or \u201cmartyr.\u201d
tc The shorter reading adopted here has superior ms support (\u05d0 A C P 2053 al latt co), while the inclusion of \u201cyour works and\u201d (\u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 \u03c3\u03bf\u03c5 \u03ba\u03b1\u03af, ta erga sou kai) before \u201cwhere you reside\u201d is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cYet\u201d to indicate the contrast between their location and their faithful behavior.
tn The present indicative verb \u03ba\u03c1\u03b1\u03c4\u03b5\u1fd6\u03c2 (kratei\") has been translated as a progressive present.
tn Grk \u201cthe faith\u201d; here the Greek article is used as a possessive pronoun (ExSyn 215).
tn Grk \u201cthe faith of me\u201d (\u03c4\u1f74\u03bd \u03c0\u03af\u03c3\u03c4\u03b9\u03bd \u03bc\u03bf\u03c5, thn pistin mou) with the genitive \u201cof me\u201d (\u03bc\u03bf\u03c5) functioning objectively.
tn Grk \u201ckilled among you.\u201d The term \u201ccity\u201d does not occur in the Greek text of course, but the expression \u03c0\u03b1\u03c1\u1fbf \u1f51\u03bc\u1fd6\u03bd, \u1f45\u03c0\u03bf\u03c5 \u1f41 \u03c3\u03b1\u03c4\u03b1\u03bd\u1fb6\u03c2 \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03b5\u1fd6 (par\u2019 Jumin, {opou Jo satana\" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38."}, {"pk": 2855433, "translation": "NET", "book": 66, "chapter": 2, "verse": 14, "text": "But I have a few things against you: You have some people there who follow the teaching of Balaam, who instructed Balak to put a stumbling block before the people of Israel so they would eat food sacrificed to idols and commit sexual immorality.", "comment": "tn Due to the actual events in the OT (Num 22\u201324; 31:16), \u03c0\u03bf\u03c1\u03bd\u03b5\u1fe6\u03c3\u03b1\u03b9 (porneusai) is taken to mean \u201csexual immorality.\u201d BDAG 854 s.v. \u03c0\u03bf\u03c1\u03bd\u03b5\u03cd\u03c9 1 states, \u201cengage in illicit sex, to fornicate, to whore\u2026W. \u03c6\u03b1\u03b3\u03b5\u1fd6\u03bd \u03b5\u1f30\u03b4\u03c9\u03bb\u03cc\u03b8\u03c5\u03c4\u03b1 \u2018eat meat offered to idols\u2019 Rv 2:14, 20.\u201d
sn See Num 22\u201324; 31:16.
tn That is, a cause for sinning. An alternate translation is \u201cwho instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols\u2026\u201d
tn Grk \u201csons,\u201d but the expression \u03c5\u1f31\u03bf\u1f76 \u1fbf\u0399\u03c3\u03c1\u03b1\u1f75\u03bb (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58)."}, {"pk": 2855434, "translation": "NET", "book": 66, "chapter": 2, "verse": 15, "text": "In the same way, there are also some among you who follow the teaching of the Nicolaitans.", "comment": "tn The term \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 (Jomoiws, \u201clikewise\u201d) is left untranslated because it is quite redundant.sn See the note on the term Nicolaitans in 2:6."}, {"pk": 2855435, "translation": "NET", "book": 66, "chapter": 2, "verse": 16, "text": "Therefore, repent! If not, I will come against you quickly and make war against those people with the sword of my mouth.", "comment": "tc The \u201ctherefore\u201d (\u03bf\u1f56\u03bd, oun) is not found in \u05d0 2053 2329 2351 \u00cfA or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 syp,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb \u201crepent\u201d (\u03bc\u03b5\u03c4\u03b1\u03bd\u03cc\u03b7\u03c3\u03bf\u03bd, metanohson; since \u03bf\u1f56\u03bd is a postpositive conjunction in Greek, the final three letters of the verb [-\u03c3\u03bf\u03bd, -son] would have been immediately followed by \u03bf\u03c5\u03bd). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.
tn Grk \u201cwith them\u201d; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity."}, {"pk": 2855436, "translation": "NET", "book": 66, "chapter": 2, "verse": 17, "text": "The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will give him some of the hidden manna, and I will give him a white stone, and on that stone will be written a new name that no one can understand except the one who receives it.\u2019", "comment": "tn Or \u201cwho is victorious\u201d; traditionally, \u201cwho overcomes.\u201d The pendent dative is allowed to stand in the English translation because it is characteristic of the author\u2019s style in Revelation.
tn Or \u201cbright.\u201d The Greek term \u03bb\u03b5\u03c5\u03ba\u03cc\u03c2 (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
tn Or \u201cknow\u201d; for the meaning \u201cunderstand\u201d see L&N 32.4.
tn On the interpretation of the stone, L&N 2.27 states, \u201cA number of different suggestions have been made as to the reference of \u03c8\u1fc6\u03c6\u03bf\u03c2 in this context. Some scholars believe that the white \u03c8\u1fc6\u03c6\u03bf\u03c2 indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have \u2018won the victory.\u2019\u201d"}, {"pk": 2855437, "translation": "NET", "book": 66, "chapter": 2, "verse": 18, "text": "\u201cTo the angel of the church in Thyatira write the following: \u201cThis is the solemn pronouncement of the Son of God, the one who has eyes like a fiery flame and whose feet are like polished bronze:", "comment": "tn Grk \u201ca flame of fire.\u201d The Greek term \u03c0\u03c5\u03c1\u03cc\u03c2 (puros) has been translated as an attributive genitive.
tn The precise meaning of the term translated \u201cpolished bronze\u201d (\u03c7\u03b1\u03bb\u03ba\u03bf\u03bb\u03b9\u03b2\u03ac\u03bd\u1ff3, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. \u03c7\u03b1\u03bb\u03ba\u03bf\u03bb\u03af\u03b2\u03b1\u03bd\u03bf\u03bd suggests \u201cfine brass/bronze.\u201d L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.
tn Here \u03ba\u03b1\u03af (kai) has not been translated due to differences between Greek and English style.
tn The phrase \u201cthe following\u201d after \u201cwrite\u201d is supplied to clarify that what follows is the content of what is to be written.
tn Grk \u201cThese things says [the One]\u2026\u201d See the note on the phrase \u201cthis is the solemn pronouncement of\u201d in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1."}, {"pk": 2855438, "translation": "NET", "book": 66, "chapter": 2, "verse": 19, "text": "\u2018I know your deeds: your love, faith, service, and steadfast endurance. In fact, your more recent deeds are greater than your earlier ones.", "comment": "tn Grk \u201cand faith.\u201d Here and before the following term \u03ba\u03b1\u03af (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
tn The phrase \u201cIn fact\u201d is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase \u201cI know\u201d from the beginning of the verse (so NRSV). Grk \u201cand your last deeds [that are] greater than the first.\u201d
tn Or \u201cperseverance.\u201d"}, {"pk": 2855439, "translation": "NET", "book": 66, "chapter": 2, "verse": 20, "text": "But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols.", "comment": "tn Grk \u201cteaches and deceives\u201d (\u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03bb\u03b1\u03bd\u1fb7, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: \u201cby her teaching, deceives\u2026\u201d
sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
tn The Greek article has been translated here with demonstrative force.
tc The ms evidence for \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b1 (gunaika, \u201cwoman\u201d) alone includes {\u05d0 C P 1611 2053 pc lat}. The ms evidence for the addition of \u201cyour\u201d (\u03c3\u03bf\u03c5, sou) includes A 1006 2351 \u00cfK pc sy. With the pronoun, the text reads \u201cyour wife, Jezebel\u201d instead of \u201cthat woman, Jezebel.\u201d In Revelation, A C are the most important mss, along with \u05d0 \u00cc47 (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun \u201cyour\u201d (\u03c3\u03bf\u03c5) is used four times in vv. 19\u201320 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add \u201cyour\u201d here.
sn Jezebel was the name of King Ahab\u2019s idolatrous and wicked queen in 1 Kgs 16:31; 18:1\u20135; 19:1\u20133; 21:5\u201324. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
tn See the note on the word \u201cservants\u201d in 1:1."}, {"pk": 2855440, "translation": "NET", "book": 66, "chapter": 2, "verse": 21, "text": "I have given her time to repent, but she is not willing to repent of her sexual immorality.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to bring out the contrast present in this woman\u2019s obstinate refusal to repent.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and contemporary English style."}, {"pk": 2855441, "translation": "NET", "book": 66, "chapter": 2, "verse": 22, "text": "Look! I am throwing her onto a bed of violent illness, and those who commit adultery with her into terrible suffering, unless they repent of her deeds.", "comment": "tn Or \u201cinto great distress.\u201d The suffering here is not specified as physical or emotional, and could involve persecution.
tn Grk \u201conto a bed,\u201d in this context an idiom for severe illness (L&N 23.152)."}, {"pk": 2855442, "translation": "NET", "book": 66, "chapter": 2, "verse": 23, "text": "Furthermore, I will strike her followers with a deadly disease, and then all the churches will know that I am the one who searches minds and hearts. I will repay each one of you what your deeds deserve.", "comment": "tn Grk \u201cI will kill with death.\u201d \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
tn Grk \u201cher children,\u201d but in this context a reference to this woman\u2019s followers or disciples is more likely meant.
tn Grk \u201cI will give.\u201d The sense of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9 (didwmi) in this context is more \u201crepay\u201d than \u201cgive.\u201d
sn This pronoun and the following one are plural in the Greek text.
tn Grk \u201ceach one of you according to your works.\u201d"}, {"pk": 2855443, "translation": "NET", "book": 66, "chapter": 2, "verse": 24, "text": "But to the rest of you in Thyatira, all who do not hold to this teaching (who have not learned the so-called \u201cdeep secrets of Satan\u201d), to you I say: I do not put any additional burden on you.", "comment": "sn That is, the teaching of Jezebel (v. 20).
tn Grk \u201cdeep things.\u201d For the translation \u201cdeep secrets\u201d see L&N 28.76; cf. NAB, NIV, CEV."}, {"pk": 2855444, "translation": "NET", "book": 66, "chapter": 2, "verse": 25, "text": "However, hold on to what you have until I come."}, {"pk": 2855445, "translation": "NET", "book": 66, "chapter": 2, "verse": 26, "text": "And to the one who conquers and who continues in my deeds until the end, I will give him authority over the nations \u2014", "comment": "tn Grk \u201ckeeps.\u201d In a context that speaks of \u201cholding on to what you have,\u201d the idea here is one of continued faithful behavior (BDAG 1002 s.v. \u03c4\u03b7\u03c1\u03ad\u03c9 3 has \u201c\u1f41 \u03c4\u03b7\u03c1\u1ff6\u03bd \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 \u03bc\u03bf\u03c5 the one who takes my deeds to heart Rv 2:26\u201d).
tn Or \u201cover the Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Or \u201cwho is victorious\u201d; traditionally, \u201cwho overcomes.\u201d"}, {"pk": 2855446, "translation": "NET", "book": 66, "chapter": 2, "verse": 27, "text": "he will rule them with an iron rod and like clay jars he will break them to pieces,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cscepter.\u201d The Greek term \u1fe5\u03ac\u03b2\u03b4\u03bf\u03c2 (rJabdo\") can mean either \u201crod\u201d or \u201cscepter.\u201d
tn Grk \u201cwill shepherd.\u201d
sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15."}, {"pk": 2855447, "translation": "NET", "book": 66, "chapter": 2, "verse": 28, "text": "just as I have received the right to rule from my Father \u2014 and I will give him the morning star.", "comment": "tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of \u03b4\u1f7d\u03c3\u03c9 (dwsw) is \u201cthe right to rule\u201d (i.e., \u1f14\u03c7\u03b5\u03b9\u03bd \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1\u03bd \u03c0\u03bf\u03b9\u03bc\u03ac\u03bd\u03b5\u03b9\u03bd, ecein exousian poimanein), although many modern translations supply the word \u201cauthority\u201d here (so NAB, NRSV, NLT).
tn On this expression BDAG 892 s.v. \u03c0\u03c1\u03c9\u03ca\u03bd\u03cc\u03c2 states, \u201cearly, belonging to the morning \u1f41 \u1f00\u03c3\u03c4\u1f74\u03c1 \u1f41 \u03c0\u03c1. the morning star, Venus Rv 2:28; 22:16.\u201d"}, {"pk": 2855448, "translation": "NET", "book": 66, "chapter": 2, "verse": 29, "text": "The one who has an ear had better hear what the Spirit says to the churches.\u2019"}, {"pk": 2855449, "translation": "NET", "book": 66, "chapter": 3, "verse": 1, "text": "\u201cTo the angel of the church in Sardis write the following: \u201cThis is the solemn pronouncement of the one who holds the seven spirits of God and the seven stars: \u2018I know your deeds, that you have a reputation that you are alive, but in reality you are dead.", "comment": "tn Grk \u201cThese things says [the One]\u2026\u201d See the note on the phrase \u201cthis is the solemn pronouncement of\u201d in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
tn Grk \u201cwho has\u201d (cf. 1:16).
tn Grk \u201ca name.\u201d
tn The prepositional phrase \u201cin reality\u201d is supplied in the translation to make explicit the idea that their being alive was only an illusion.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Here \u03ba\u03b1\u03af (kai) has not been translated due to differences between Greek and English style.
tn The phrase \u201cthe following\u201d after \u201cwrite\u201d is supplied to clarify that what follows is the content of what is to be written."}, {"pk": 2855450, "translation": "NET", "book": 66, "chapter": 3, "verse": 2, "text": "Wake up then, and strengthen what remains that was about to die, because I have not found your deeds complete in the sight of my God.", "comment": "tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
tn The verb \u1f14\u03bc\u03b5\u03bb\u03bb\u03bf\u03bd (emellon) is in the imperfect tense.
tn Or \u201cin the judgment.\u201d BDAG 342 s.v. \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd 3 states, \u201cin the opinion/judgment of\u2026As a rule\u2026of \u03b8\u03b5\u03cc\u03c2 or \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2; so after\u2026\u03c0\u03b5\u03c0\u03bb\u03b7\u03c1\u03c9\u03bc\u03ad\u03bd\u03bf\u03c2 Rv 3:2.\u201d"}, {"pk": 2855451, "translation": "NET", "book": 66, "chapter": 3, "verse": 3, "text": "Therefore, remember what you received and heard, and obey it, and repent. If you do not wake up, I will come like a thief, and you will never know at what hour I will come against you.", "comment": "tn The negation here is with \u03bf\u1f50 \u03bc\u1f75 (ou mh, the strongest possible form of negation in Koine Greek).
tn The expression \u03c0\u1ff6\u03c2 \u03b5\u1f34\u03bb\u03b7\u03c6\u03b1\u03c2 \u03ba\u03b1\u1f76 \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1\u03c2 (pw\" eilhfa\" kai hkousa\") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
tn Grk \u201ckeep it,\u201d in the sense of obeying what they had initially been taught.
tn Or \u201ccome on.\u201d"}, {"pk": 2855452, "translation": "NET", "book": 66, "chapter": 3, "verse": 4, "text": "But you have a few individuals in Sardis who have not stained their clothes, and they will walk with me dressed in white, because they are worthy.", "comment": "tn Or \u201csoiled\u201d (so NAB, NRSV, NIV); NCV \u201chave kept their clothes unstained\u201d; CEV \u201chave not dirtied your clothes with sin.\u201d
tn Grk \u201ca few names\u201d; here \u1f44\u03bd\u03bf\u03bc\u03b1 (onoma) is used by figurative extension to mean \u201cperson\u201d or \u201cpeople\u201d; according to L&N 9.19 there is \u201cthe possible implication of existence or relevance as individuals.\u201d
tn The word \u201cdressed\u201d is not in the Greek text, but is implied."}, {"pk": 2855453, "translation": "NET", "book": 66, "chapter": 3, "verse": 5, "text": "The one who conquers will be dressed like them in white clothing, and I will never erase his name from the book of life, but will declare his name before my Father and before his angels.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Or \u201cwho overcomes.\u201d
tn Grk \u201cthus.\u201d
tn Or \u201cwhite robes.\u201d
tn The negation here is with \u03bf\u1f50 \u03bc\u1f75 (ou mh), the strongest possible form of negation in Koine Greek.
tn Or \u201cwill never wipe out.\u201d
tn Grk \u201cwill confess.\u201d"}, {"pk": 2855454, "translation": "NET", "book": 66, "chapter": 3, "verse": 6, "text": "The one who has an ear had better hear what the Spirit says to the churches.\u2019"}, {"pk": 2855455, "translation": "NET", "book": 66, "chapter": 3, "verse": 7, "text": "\u201cTo the angel of the church in Philadelphia write the following: \u201cThis is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open:", "comment": "tn The word \u201cdoor\u201d is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word \u201cdoor\u201d (\u03b8\u03cd\u03c1\u03b1\u03bd, quran), that word has been supplied as the direct object here.
tn Here \u03ba\u03b1\u03af (kai) has not been translated due to differences between Greek and English style.
tn The phrase \u201cthe following\u201d after \u201cwrite\u201d is supplied to clarify that what follows is the content of what is to be written.
tn Grk \u201cThese things says [the One]\u2026\u201d See the note on the phrase \u201cthis is the solemn pronouncement of\u201d in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
tn See the note on the word \u201cdoor\u201d earlier in this verse."}, {"pk": 2855456, "translation": "NET", "book": 66, "chapter": 3, "verse": 8, "text": "\u2018I know your deeds. (Look! I have put in front of you an open door that no one can shut.) I know that you have little strength, but you have obeyed my word and have not denied my name.", "comment": "tn This translation is based on connecting the \u1f45\u03c4\u03b9 (Joti) clause with the \u03bf\u1f36\u03b4\u03b1 (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word \u201cshut\u201d earlier in this verse), the words \u201cI know that\u201d from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the \u1f45\u03c4\u03b9 could be understood as introducing a causal subordinate clause instead and thus translated, \u201cbecause you have.\u201d
tn Grk \u201cI have given.\u201d
tn Grk \u201cto shut it,\u201d but English would leave the direct object understood in this case. sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, \u201cI know your deeds, that\u2026\u201d where an enumeration of the deeds follows.
tn Or \u201clittle power.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Grk \u201cand having kept.\u201d The participle \u1f10\u03c4\u1f75\u03c1\u03b7\u03c3\u03b1\u03c2 (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of \u03c4\u03b7\u03c1\u03ad\u03c9 (threw) as \u201cobey\u201d see L&N 36.19. This is the same word that is used in 3:10 (there translated \u201ckept\u201d) where there is a play on words."}, {"pk": 2855457, "translation": "NET", "book": 66, "chapter": 3, "verse": 9, "text": "Listen! I am going to make those people from the synagogue of Satan \u2014 who say they are Jews yet are not, but are lying \u2014 Look, I will make them come and bow down at your feet and acknowledge that I have loved you.", "comment": "tn The verb here is \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u1f75\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd (proskunhsousin), normally used to refer to worship.
tn Or \u201cand know,\u201d \u201cand recognize.\u201d
sn See the note on synagogue in 2:9.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast between what these people claimed and what they were.
tn Grk \u201cbehold\u201d (L&N 91.13).
tn The verb here is \u03c0\u03bf\u03b9\u03ad\u03c9 (poiew), but in this context it has virtually the same meaning as \u03b4\u03af\u03b4\u03c9\u03bc\u03b9 (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature."}, {"pk": 2855458, "translation": "NET", "book": 66, "chapter": 3, "verse": 10, "text": "Because you have kept my admonition to endure steadfastly, I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.", "comment": "tn Or \u201cto persevere.\u201d Here \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1fc6\u03c2 (Jupomonhs) has been translated as a genitive of reference/respect related to \u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd (ton logon).
tn Or \u201cobey.\u201d For the translation of \u03c4\u03b7\u03c1\u03ad\u03c9 (threw) as \u201cobey\u201d see L&N 36.19. In the Greek there is a wordplay: \u201cbecause you have kept my word\u2026I will keep you,\u201d though the meaning of \u03c4\u03b7\u03c1\u03ad\u03c9 is different each time.
tn The Greek term \u03bb\u03cc\u03b3\u03bf\u03bd (logon) is understood here in the sense of admonition or encouragement."}, {"pk": 2855459, "translation": "NET", "book": 66, "chapter": 3, "verse": 11, "text": "I am coming soon. Hold on to what you have so that no one can take away your crown.", "comment": "sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office \u2013 \u2018wreath, crown\u2019 (L&N 6.192).
tn On the verb \u03bb\u03ac\u03b2\u1fc3 (labh) here BDAG 583 s.v. \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9 2 states, \u201cto take away, remove\u2026with or without the use of force \u03c4\u1f70 \u1f00\u03c1\u03b3\u03cd\u03c1\u03b9\u03b1 take away the silver coins (fr. the temple) Mt 27:6. \u03c4\u1f70\u03c2 \u1f00\u03c3\u03b8\u03b5\u03bd\u03b5\u03af\u03b1\u03c2 diseases 8:17. \u03c4\u1f78\u03bd \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03bd Rv 3:11.\u201d"}, {"pk": 2855460, "translation": "NET", "book": 66, "chapter": 3, "verse": 12, "text": "The one who conquers I will make a pillar in the temple of my God, and he will never depart from it. I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well.", "comment": "tn Grk \u201cI will make him,\u201d but the pronoun (\u03b1\u1f50\u03c4\u03cc\u03bd, auton, \u201chim\u201d) is redundant in contemporary English and has not been translated here.
sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of \u201cnew names\u201d given here.
tn Or \u201cwho is victorious\u201d; traditionally, \u201cwho overcomes.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855461, "translation": "NET", "book": 66, "chapter": 3, "verse": 13, "text": "The one who has an ear had better hear what the Spirit says to the churches.\u2019"}, {"pk": 2855462, "translation": "NET", "book": 66, "chapter": 3, "verse": 14, "text": "\u201cTo the angel of the church in Laodicea write the following: \u201cThis is the solemn pronouncement of the Amen, the faithful and true witness, the originator of God\u2019s creation:", "comment": "tn The phrase \u201cthe following\u201d after \u201cwrite\u201d is supplied to clarify that what follows is the content of what is to be written.
tn Or \u201cthe beginning of God\u2019s creation\u201d; or \u201cthe ruler of God\u2019s creation.\u201d From a linguistic standpoint all three meanings for \u1f00\u03c1\u03c7\u1f75 (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning \u201cruler, authority\u201d (BDAG 138 s.v. 6). Some have connected this passage to Paul\u2019s statements in Col 1:15, 18 which describe Christ as \u1f00\u03c1\u03c7\u1f75 and \u03c0\u03c1\u03c9\u03c4\u03cc\u03c4\u03bf\u03ba\u03bf\u03c2 (prwtotoko\"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term \u1f00\u03c1\u03c7\u1f75 has been understood as either \u201cbeginning\u201d or \u201cruler\u201d in that passage as well. The most compelling connection is to be found in the prologue to John\u2019s Gospel (1:2\u20134) where the \u03bb\u03cc\u03b3\u03bf\u03c2 (logos) is said to be \u201cin the beginning (\u1f00\u03c1\u03c7\u1f75) with God,\u201d a temporal reference connected with creation, and then v. 3 states that \u201call things were made through him.\u201d The connection with the original creation suggests the meaning \u201coriginator\u201d for \u1f00\u03c1\u03c7\u1f75 here. BDAG 138 s.v. 3 gives the meaning \u201cthe first cause\u201d for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation \u201coriginator\u201d was used instead. BDAG also notes, \u201cbut the mng. beginning = \u2018first created\u2019 is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the \u1fbf\u0391\u03c1\u03c7\u1f75 of Creation: JTS 27, 1926, 160-77).\u201d Such a meaning is unlikely here, however, since the connections described above are much more probable.
tn Here \u03ba\u03b1\u03af (kai) has not been translated due to differences between Greek and English style.
tn Grk \u201cThese things says [the One]\u2026\u201d See the note on the phrase \u201cthis is the solemn pronouncement of\u201d in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1."}, {"pk": 2855463, "translation": "NET", "book": 66, "chapter": 3, "verse": 15, "text": "\u2018I know your deeds, that you are neither cold nor hot. I wish you were either cold or hot!", "comment": "sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness."}, {"pk": 2855464, "translation": "NET", "book": 66, "chapter": 3, "verse": 16, "text": "So because you are lukewarm, and neither hot nor cold, I am going to vomit you out of my mouth!", "comment": "tn This is the literal meaning of the Greek verb \u1f10\u03bc\u03ad\u03c9 (emew). It is usually translated with a much weaker term like \u201cspit out\u201d due to the unpleasant connotations of the English verb \u201cvomit,\u201d as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.
tn Or \u201cI intend.\u201d"}, {"pk": 2855465, "translation": "NET", "book": 66, "chapter": 3, "verse": 17, "text": "Because you say, \u201cI am rich and have acquired great wealth, and need nothing,\u201d but do not realize that you are wretched, pitiful, poor, blind, and naked,", "comment": "tn Grk \u201cand have become rich.\u201d The semantic domains of the two terms for wealth here, \u03c0\u03bb\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2 (plousios, adjective) and \u03c0\u03bb\u03bf\u03c5\u03c4\u03ad\u03c9 (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.
tn All the terms in this series are preceded by \u03ba\u03b1\u03af (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2855466, "translation": "NET", "book": 66, "chapter": 3, "verse": 18, "text": "take my advice and buy gold from me refined by fire so you can become rich! Buy from me white clothing so you can be clothed and your shameful nakedness will not be exposed, and buy eye salve to put on your eyes so you can see!", "comment": "tn Grk \u201cthe shame of the nakedness of you,\u201d which has been translated as an attributed genitive like \u03ba\u03b1\u03b9\u03bd\u03cc\u03c4\u03b7\u03c4\u03b9 \u03b6\u03c9\u1fc6\u03c2 (kainothti zwh\") in Rom 6:4 (ExSyn 89-90).
tn Grk \u201cI counsel you to buy.\u201d
tn Grk \u201crich, and.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words \u201cBuy from me\u201d to make the connection clear for the English reader.
sn The city of Laodicea had a famous medical school and exported a powder (called a \u201cPhrygian powder\u201d) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, \u03ba\u03bf\u03bb\u03bb\u03bf\u03cd\u03c1\u03b9\u03bf\u03bd, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread)."}, {"pk": 2855467, "translation": "NET", "book": 66, "chapter": 3, "verse": 19, "text": "All those I love, I rebuke and discipline. So be earnest and repent!", "comment": "tn The Greek pronoun \u1f45\u03c3\u03bf\u03c2 (Josos) means \u201cas many as\u201d and can be translated \u201cAll those\u201d or \u201cEveryone.\u201d"}, {"pk": 2855468, "translation": "NET", "book": 66, "chapter": 3, "verse": 20, "text": "Listen! I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home and share a meal with him, and he with me.", "comment": "tn Grk \u201cBehold.\u201d
tn Grk \u201ccome in to him.\u201dsn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one."}, {"pk": 2855469, "translation": "NET", "book": 66, "chapter": 3, "verse": 21, "text": "I will grant the one who conquers permission to sit with me on my throne, just as I too conquered and sat down with my Father on his throne.", "comment": "tn Grk \u201cThe one who conquers, to him I will grant.\u201d
tn Or \u201chave been victorious\u201d; traditionally, \u201chave overcome.\u201d
tn Or \u201cwho is victorious\u201d; traditionally, \u201cwho overcomes.\u201d
tn Grk \u201cI will give [grant] to him.\u201d"}, {"pk": 2855470, "translation": "NET", "book": 66, "chapter": 3, "verse": 22, "text": "The one who has an ear had better hear what the Spirit says to the churches.\u2019\u201d"}, {"pk": 2855471, "translation": "NET", "book": 66, "chapter": 4, "verse": 1, "text": "After these things I looked, and there was a door standing open in heaven! And the first voice I had heard speaking to me like a trumpet said: \u201cCome up here so that I can show you what must happen after these things.\u201d", "comment": "tn Grk \u201cand behold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn The conjunction \u03ba\u03b1\u03af (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.
sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
tn Grk \u201cwith me.\u201d The translation \u201cwith me\u201d implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, \u03bc\u03b5\u03c4\u1fbf \u1f10\u03bc\u03bf\u1fe6 (met\u2019 emou, \u201cwith me\u201d) was translated as \u201cto me.\u201d
tn Or \u201cin the sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d)."}, {"pk": 2855472, "translation": "NET", "book": 66, "chapter": 4, "verse": 2, "text": "Immediately I was in the Spirit, and a throne was standing in heaven with someone seated on it!", "comment": "tn Grk \u201cand behold.\u201d The Greek word \u1f30\u03b4\u03bf\u03cd (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
tn Or \u201cin the spirit.\u201d \u201cSpirit\u201d could refer either to the Holy Spirit or the human spirit, but in either case John was in \u201ca state of spiritual exaltation best described as a trance\u201d (R. H. Mounce, Revelation [NICNT], 75).
tn BDAG 537 s.v. \u03ba\u03b5\u1fd6\u03bc\u03b1\u03b9 2 gives the translation \u201cstand\u201d for the term in this verse."}, {"pk": 2855473, "translation": "NET", "book": 66, "chapter": 4, "verse": 3, "text": "And the one seated on it was like jasper and carnelian in appearance, and a rainbow looking like it was made of emerald encircled the throne.", "comment": "tn Or \u201ca rainbow emerald-like in appearance.\u201d
tn Grk \u201cjasper stone.\u201dsn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36)."}, {"pk": 2855474, "translation": "NET", "book": 66, "chapter": 4, "verse": 4, "text": "In a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were dressed in white clothing and had golden crowns on their heads.", "comment": "tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words \u201cThey were\u201d to indicate the connection to the preceding material.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn See the note on the word crown in Rev 3:11."}, {"pk": 2855475, "translation": "NET", "book": 66, "chapter": 4, "verse": 5, "text": "From the throne came out flashes of lightning and roaring and crashes of thunder. Seven flaming torches, which are the seven spirits of God, were burning in front of the throne", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.
tn Or \u201csounds,\u201d \u201cvoices.\u201d It is not entirely clear what this refers to. BDAG 1071 s.v. \u03c6\u03c9\u03bd\u1f75 1 states, \u201cIn Rv we have \u1f00\u03c3\u03c4\u03c1\u03b1\u03c0\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03c6\u03c9\u03bd\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03b2\u03c1\u03bf\u03bd\u03c4\u03b1\u03af (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?\u2026).\u201d"}, {"pk": 2855476, "translation": "NET", "book": 66, "chapter": 4, "verse": 6, "text": "and in front of the throne was something like a sea of glass, like crystal. In the middle of the throne and around the throne were four living creatures full of eyes in front and in back.", "comment": "tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. \u03ba\u03c1\u03cd\u03c3\u03c4\u03b1\u03bb\u03bb\u03bf\u03c2.
tn On the meaning of \u03b6\u1ff4\u03bf\u03bd (zwon) BDAG 431 s.v. 2 states, \u201cOf the four peculiar beings at God\u2019s throne, whose description Rv 4:6\u20139 reminds one of the \u03b6\u1ff7\u03b1 in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5\u20137; 7:11; 14:3; 15:7; 19:4.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Perhaps, \u201cin the middle of the throne area\u201d (see L&N 83.10)."}, {"pk": 2855477, "translation": "NET", "book": 66, "chapter": 4, "verse": 7, "text": "The first living creature was like a lion, the second creature like an ox, the third creature had a face like a man\u2019s, and the fourth creature looked like an eagle flying.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Both here and before the phrase \u201cthe third,\u201d \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2855478, "translation": "NET", "book": 66, "chapter": 4, "verse": 8, "text": "Each one of the four living creatures had six wings and was full of eyes all around and inside. They never rest day or night, saying: \u201cHoly Holy Holy is the Lord God, the All-Powerful, Who was and who is, and who is still to come!\u201d", "comment": "tn Or \u201cThey never stop saying day and night.\u201d
tn Grk \u201csix wings apiece,\u201d but this is redundant with \u201ceach one\u201d in English.
tn Some translations render \u1f14\u03c3\u03c9\u03b8\u03b5\u03bd (eswqen) as \u201cunder [its] wings,\u201d but the description could also mean \u201cfilled all around on the outside and on the inside with eyes.\u201d Since the referent is not available to the interpreter, the exact force is difficult to determine.
tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.\u201dsn A quotation from (or an allusion to) Isa 6:3."}, {"pk": 2855479, "translation": "NET", "book": 66, "chapter": 4, "verse": 9, "text": "And whenever the living creatures give glory, honor, and thanks to the one who sits on the throne, who lives forever and ever,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2855480, "translation": "NET", "book": 66, "chapter": 4, "verse": 10, "text": "the twenty-four elders throw themselves to the ground before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns before his throne, saying:", "comment": "tn Grk \u201cthe twenty-four elders fall down.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.\u201d
tn The pronoun \u201chis\u201d is understood from the demonstrative force of the article \u03c4\u03bf\u1fe6 (tou) before \u03b8\u03c1\u03cc\u03bd\u03bf\u03c5 (qronou).
sn See the note on the word crown in Rev 3:11."}, {"pk": 2855481, "translation": "NET", "book": 66, "chapter": 4, "verse": 11, "text": "\u201cYou are worthy, our Lord and God, to receive glory and honor and power, since you created all things, and because of your will they existed and were created!\u201d", "comment": "tc The past tense of \u201cthey existed\u201d (\u1f26\u03c3\u03b1\u03bd, hsan) and the order of the expression \u201cthey existed and were created\u201d seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final \u201cthey were created,\u201d 2329 replacing \u201cthey existed\u201d (\u1f26\u03c3\u03b1\u03bd) with \u201chave come into being\u201d (\u1f10\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf, egeneto), and 046 adding \u03bf\u1f50\u03ba (ouk, \u201cnot\u201d) before \u1f26\u03c3\u03b1\u03bd (\u201cthey did not exist, [but were created]\u201d). Several mss (1854 2050 \u00cfA sa) also attempt to alleviate the problem by replacing \u1f26\u03c3\u03b1\u03bd with \u201cthey are\u201d (\u03b5\u1f30\u03c3\u03b9\u03bd, eisin)."}, {"pk": 2855482, "translation": "NET", "book": 66, "chapter": 5, "verse": 1, "text": "Then I saw in the right hand of the one who was seated on the throne a scroll written on the front and back and sealed with seven seals.", "comment": "tn L&N 6.55 states, \u201cFrom the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201cwritten on the inside and the outside\u201d (an idiom for having writing on both sides)."}, {"pk": 2855483, "translation": "NET", "book": 66, "chapter": 5, "verse": 2, "text": "And I saw a powerful angel proclaiming in a loud voice: \u201cWho is worthy to open the scroll and to break its seals?\u201d"}, {"pk": 2855484, "translation": "NET", "book": 66, "chapter": 5, "verse": 3, "text": "But no one in heaven or on earth or under the earth was able to open the scroll or look into it.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2855485, "translation": "NET", "book": 66, "chapter": 5, "verse": 4, "text": "So I began weeping bitterly because no one was found who was worthy to open the scroll or to look into it.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of no one being found worthy to open the scroll.
tn Grk \u201cmuch.\u201d"}, {"pk": 2855486, "translation": "NET", "book": 66, "chapter": 5, "verse": 5, "text": "Then one of the elders said to me, \u201cStop weeping! Look, the Lion of the tribe of Judah, the root of David, has conquered; thus he can open the scroll and its seven seals.\u201d", "comment": "tn Or \u201chas been victorious\u201d; traditionally, \u201chas overcome.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201csays\u201d (a historical present).
tn The present imperative with \u03bc\u1f75 (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
tn The infinitive has been translated as an infinitive of result here."}, {"pk": 2855487, "translation": "NET", "book": 66, "chapter": 5, "verse": 6, "text": "Then I saw standing in the middle of the throne and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth.", "comment": "tc There is good ms evidence for the inclusion of \u201cseven\u201d (\u1f11\u03c0\u03c4\u03ac, Jepta; \u00cc24 \u05d0 2053 2351 \u00cfK). There is equally good ms support for the omission of the term (A 1006 1611 \u00cfA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (\u03c4\u1f70 \u1f11\u03c0\u03c4\u03ac, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Perhaps, \u201cin the middle of the throne area\u201d (see L&N 83.10).
tn Or \u201cslaughtered\u201d; traditionally, \u201cslain.\u201d The phrase behind this translation is \u1f61\u03c2 \u1f10\u03c3\u03c6\u03b1\u03b3\u03bc\u03ad\u03bd\u03bf\u03bd (Jw\" ejsfagmenon). The particle \u1f61\u03c2 is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb \u201cappeared to have been killed\u201d but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
tn Grk \u201ckilled, having.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun \u201che.\u201d
sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
sn See the note on the phrase the seven spirits of God in Rev 4:5."}, {"pk": 2855488, "translation": "NET", "book": 66, "chapter": 5, "verse": 7, "text": "Then he came and took the scroll from the right hand of the one who was seated on the throne,", "comment": "tn The words \u201cthe scroll\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855489, "translation": "NET", "book": 66, "chapter": 5, "verse": 8, "text": "and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground before the Lamb. Each of them had a harp and golden bowls full of incense (which are the prayers of the saints).", "comment": "sn This interpretive comment by the author forms a parenthesis in the narrative.
tn Grk \u201cfell down.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.\u201d
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2855490, "translation": "NET", "book": 66, "chapter": 5, "verse": 9, "text": "They were singing a new song: \u201cYou are worthy to take the scroll and to open its seals because you were killed, and at the cost of your own blood you have purchased for God persons from every tribe, language, people, and nation.", "comment": "tn The preposition \u1f10\u03bd (en) is taken to indicate price here, like the Hebrew preposition \u05d1 (bet) does at times. BDAG 329 s.v. \u1f10\u03bd 5.b states, \u201cThe \u1f10\u03bd which takes the place of the gen. of price is also instrumental \u1f20\u03b3\u03cc\u03c1\u03b1\u03c3\u03b1\u03c2 \u1f10\u03bd \u03c4\u1ff7 \u03b1\u1f35\u03bc\u03b1\u03c4\u03af \u03c3\u03bf\u03c5 Rv 5:9 (cp. 1 Ch 21:24 \u1f00\u03b3\u03bf\u03c1\u03ac\u03b6\u03c9 \u1f10\u03bd \u1f00\u03c1\u03b3\u03c5\u03c1\u03af\u1ff3).\u201d
tc The Greek text as it stands above (i.e., the reading \u03c4\u1ff7 \u03b8\u03b5\u1ff7 [tw qew] alone) is found in codex A. \u05d0 2050 2344 \u00cf sy add the term \u201cus\u201d (\u1f21\u03bc\u1fb6\u03c2, Jhmas), either before or after \u03c4\u1ff7 \u03b8\u03b5\u1ff7, as an attempt to clarify the object of \u201cpurchased\u201d (\u1f20\u03b3\u03cc\u03c1\u03b1\u03c3\u03b1\u03c2, hgorasa\"). A few mss (1 vgms) delete the reference to God altogether and simply replace it with \u201cus\u201d (\u1f21\u03bc\u1fb6\u03c2). This too is an attempt to remove ambiguity in the phrase and provide an object for \u201cpurchased.\u201d The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.
tn Grk \u201cand language,\u201d but \u03ba\u03b1\u03af (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn The word \u201cpersons\u201d is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
tn The redundant participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) has not been translated here.
tn Or \u201cslaughtered\u201d; traditionally, \u201cslain.\u201d"}, {"pk": 2855491, "translation": "NET", "book": 66, "chapter": 5, "verse": 10, "text": "You have appointed them as a kingdom and priests to serve our God, and they will reign on the earth.\u201d", "comment": "tc The vast majority of witnesses have \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 (autous, \u201cthem\u201d) here, while the Textus Receptus reads \u1f21\u03bc\u1fb6\u03c2 (Jhmas, \u201cus\u201d) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 here.
tn The verb \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b1\u03c2 (epoihsas) is understood to mean \u201cappointed\u201d here. For an example of this use, see Mark 3:14.
tn The reference to \u201ckingdom and priests\u201d may be a hendiadys: \u201cpriestly kingdom.\u201d
tc The textual problem here between the present tense \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd (basileuousin, \u201cthey are reigning\u201d; so A 1006 1611 \u00cfK pc) and the future \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03cd\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd (basileusousin, \u201cthey will reign\u201d; so \u05d0 1854 2053 \u00cfA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
tn The words \u201cto serve\u201d are not in the Greek text, but are implied by the word \u201cpriests.\u201d"}, {"pk": 2855492, "translation": "NET", "book": 66, "chapter": 5, "verse": 11, "text": "Then I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their number was ten thousand times ten thousand \u2014 thousands times thousands \u2014", "comment": "tn Or \u201cmyriads of myriads.\u201d Although \u03bc\u03c5\u03c1\u03b9\u03ac\u03c2 (murias) literally means \u201c10,000,\u201d the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201celders, and the number of them was.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation."}, {"pk": 2855493, "translation": "NET", "book": 66, "chapter": 5, "verse": 12, "text": "all of whom were singing in a loud voice: \u201cWorthy is the lamb who was killed to receive power and wealth and wisdom and might and honor and glory and praise!\u201d", "comment": "tn The words \u201call of whom\u201d are not in the Greek text, but have been supplied to indicate the resumption of the phrase \u201cthe voice of many angels\u201d at the beginning of the verse.
tn Grk \u201csaying.\u201d
tn Or \u201cslaughtered\u201d; traditionally, \u201cslain.\u201d"}, {"pk": 2855494, "translation": "NET", "book": 66, "chapter": 5, "verse": 13, "text": "Then I heard every creature \u2014 in heaven, on earth, under the earth, in the sea, and all that is in them \u2014 singing: \u201cTo the one seated on the throne and to the Lamb be praise, honor, glory, and ruling power forever and ever!\u201d", "comment": "tn Or \u201cdominion.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201csaying.\u201d"}, {"pk": 2855495, "translation": "NET", "book": 66, "chapter": 5, "verse": 14, "text": "And the four living creatures were saying \u201cAmen,\u201d and the elders threw themselves to the ground and worshiped.", "comment": "tn Grk \u201cfell down.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.\u201d"}, {"pk": 2855496, "translation": "NET", "book": 66, "chapter": 6, "verse": 1, "text": "I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, \u201cCome!\u201d", "comment": "tn Grk \u201csaying like a voice [or sound] of thunder.\u201d
tc The addition of \u201cand see\u201d (\u03ba\u03b1\u1f76 \u1f34\u03b4\u03b5 or \u03ba\u03b1\u1f76 \u03b2\u03bb\u03ad\u03c0\u03b5 [kai ide or kai blepe]) to \u201ccome\u201d (\u1f14\u03c1\u03c7\u03bf\u03c5, ercou) in 6:1, 3\u20135, 7 is a gloss directed to John, i.e., \u201ccome and look at the seals and the horsemen!\u201d But the command \u1f14\u03c1\u03c7\u03bf\u03c5 is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses."}, {"pk": 2855497, "translation": "NET", "book": 66, "chapter": 6, "verse": 2, "text": "So I looked, and here came a white horse! The one who rode it had a bow, and he was given a crown, and as a conqueror he rode out to conquer.", "comment": "sn See the note on the word crown in Rev 3:11.
tn Grk \u201cthe one sitting on it.\u201dsn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for \u201ccrown\u201d is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, \u201cThe Rider on the White Horse: A Study of Revelation 6:1\u20138,\u201d Int 18 (1964): 407-18. This interpretation is the most probable one.
tn The participle \u03bd\u03b9\u03ba\u1ff6\u03bd (nikwn) has been translated as substantival, the subject of the verb \u1f10\u03be\u1fc6\u03bb\u03b8\u03b5\u03bd (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: \u201che rode out conquering and to conquer.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of hearing the voice summon the first rider.
tc The reading \u201cand I looked\u201d (\u03ba\u03b1\u1f76 \u03b5\u1f36\u03b4\u03bf\u03bd, kai eidon) or some slight variation (e.g., \u1f36\u03b4\u03bf\u03bd, idon) has excellent ms support ({\u05d0 A C P 1611}) and its omission seems to come through the mss that have already placed \u201cand look\u201d (\u03ba\u03b1\u1f76 \u1f34\u03b4\u03b5 or \u03ba\u03b1\u1f76 \u03b2\u03bb\u03ad\u03c0\u03b5 [kai ide or kai blepe]) after the verb \u201ccome\u201d (\u1f14\u03c1\u03c7\u03bf\u03c5, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add \u201cand I looked\u201d again.
tn The phrase \u201cand here came\u201d expresses the sense of \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd (kai idou).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855498, "translation": "NET", "book": 66, "chapter": 6, "verse": 3, "text": "Then when the Lamb opened the second seal, I heard the second living creature saying, \u201cCome!\u201d", "comment": "tn Grk \u201che\u201d; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855499, "translation": "NET", "book": 66, "chapter": 6, "verse": 4, "text": "And another horse, fiery red, came out, and the one who rode it was granted permission to take peace from the earth, so that people would butcher one another, and he was given a huge sword.", "comment": "tn L&N 79.31 states, \u201c\u2018fiery red\u2019 (probably with a tinge of yellow or orange).\u201d
tn BDAG 979 s.v. \u03c3\u03c6\u03ac\u03b6\u03c9 states, \u201cOf the killing of a person by violence\u2026\u03c3\u03c6\u03ac\u03b6\u03b5\u03b9\u03bd \u03c4\u03b9\u03bd\u03ac butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.\u201d
tn The word \u201cpermission\u201d is implied; Grk \u201cit was given to him to take peace from the earth.\u201d
tn Grk \u201cthe one sitting on it.\u201d"}, {"pk": 2855500, "translation": "NET", "book": 66, "chapter": 6, "verse": 5, "text": "Then when the Lamb opened the third seal I heard the third living creature saying, \u201cCome!\u201d So I looked, and here came a black horse! The one who rode it had a balance scale in his hand.", "comment": "tc The reading \u201cand I looked\u201d (\u03ba\u03b1\u1f76 \u03b5\u1f36\u03b4\u03bf\u03bd, kai eidon) or some slight variation (e.g., \u1f36\u03b4\u03bf\u03bd, idon) has excellent ms support ({\u05d0 A C P 1611}) and its omission seems to have come through the mss that have already placed \u201cand look\u201d (\u03ba\u03b1\u1f76 \u1f34\u03b4\u03b5 or \u03ba\u03b1\u1f76 \u03b2\u03bb\u03ad\u03c0\u03b5 [kai ide or kai blepe]) after the verb \u201ccome\u201d (\u1f14\u03c1\u03c7\u03bf\u03c5, ercou) in 6:1. Thus, for these copyists it was redundant to add \u201cand I looked\u201d again.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the summons by the third creature.
tn The phrase \u201cand here came\u201d expresses the sense of \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd (kai idou).
sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
tn Grk \u201cthe one sitting on it.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855501, "translation": "NET", "book": 66, "chapter": 6, "verse": 6, "text": "Then I heard something like a voice from among the four living creatures saying, \u201cA quart of wheat will cost a day\u2019s pay and three quarts of barley will cost a day\u2019s pay. But do not damage the olive oil and the wine!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn BDAG 1086 s.v. \u03c7\u03bf\u1fd6\u03bd\u03b9\u03be states, \u201ca dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A \u03c7.of grain was a daily ration for one pers.\u2026Rv 6:6ab.\u201d
tn Grk \u201ca quart of wheat for a denarius.\u201d A denarius was one day\u2019s pay for an average worker. The words \u201cwill cost\u201d are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean \u201ca quart of wheat to be given as a day\u2019s pay.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2855502, "translation": "NET", "book": 66, "chapter": 6, "verse": 7, "text": "Then when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, \u201cCome!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855503, "translation": "NET", "book": 66, "chapter": 6, "verse": 8, "text": "So I looked and here came a pale green horse! The name of the one who rode it was Death, and Hades followed right behind. They were given authority over a fourth of the earth, to kill its population with the sword, famine, and disease, and by the wild animals of the earth.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cthe one sitting on it.\u201d
tn Grk \u201cAnd Hades was following with him.\u201d The Greek expression \u03bc\u03b5\u03c4\u1fbf \u03b1\u1f50\u03c4\u03bf\u1fe6 (met\u2019 autou, \u201cwith him\u201d) is Semitic and indicates close proximity. The translation \u201cfollowed right behind\u201d reflects this.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Grk \u201cwith death.\u201d \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the summons by the fourth creature.
tc The reading \u201cand I looked\u201d (\u03ba\u03b1\u1f76 \u03b5\u1f36\u03b4\u03bf\u03bd, kai eidon) or some slight variation (e.g., \u1f36\u03b4\u03bf\u03bd, idon) has excellent ms support ({\u05d0 A C P 1611}) and its omission seems to have come through the mss that have already placed \u201cand look\u201d (\u03ba\u03b1\u1f76 \u1f34\u03b4\u03b5 or \u03ba\u03b1\u1f76 \u03b2\u03bb\u03ad\u03c0\u03b5 [kai ide or kai blepe]) after the verb \u201ccome\u201d (\u1f14\u03c1\u03c7\u03bf\u03c5, ercou) in 6:1. Thus, for these copyists it was redundant to add \u201cand I looked\u201d again.
tn The phrase \u201cand here came\u201d expresses the sense of \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd (kai idou).
tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. \u03c7\u03bb\u03c9\u03c1\u03cc\u03c2 2 states, \u201cpale, greenish gray\u2026as the color of a pers. in sickness contrasted with appearance in health\u2026so the horse ridden by Death\u2026\u1f35\u03c0\u03c0\u03bf\u03c2 \u03c7\u03bb\u03c9\u03c1\u03cc\u03c2 Rv 6:8.\u201d Because the color of the horse is symbolic, \u201cpale green\u201d is used in the translation. Cf. NIV, NCV \u201cpale\u201d; NASB \u201cashen.\u201d"}, {"pk": 2855504, "translation": "NET", "book": 66, "chapter": 6, "verse": 9, "text": "Now when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed because of the word of God and because of the testimony they had given.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
tn Or \u201cmurdered.\u201d See the note on the word \u201cbutcher\u201d in 6:4."}, {"pk": 2855505, "translation": "NET", "book": 66, "chapter": 6, "verse": 10, "text": "They cried out with a loud voice, \u201cHow long, Sovereign Master, holy and true, before you judge those who live on the earth and avenge our blood?\u201d", "comment": "tn The expression \u1f15\u03c9\u03c2 \u03c0\u03cc\u03c4\u03b5 (ews pote) was translated \u201chow long.\u201d Cf. BDAG 423 s.v. \u1f15\u03c9\u03c2 1.b.\u03b3.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cvoice, saying\u201d; the participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated here.
tn The Greek term here is \u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2 (despoths; see L&N 37.63)."}, {"pk": 2855506, "translation": "NET", "book": 66, "chapter": 6, "verse": 11, "text": "Each of them was given a long white robe and they were told to rest for a little longer, until the full number was reached of both their fellow servants and their brothers who were going to be killed just as they had been.", "comment": "tn Grk \u201cuntil they had been completed.\u201d The idea of a certain \u201cnumber\u201d of people is implied by the subject of \u03c0\u03bb\u03b7\u03c1\u03c9\u03b8\u1ff6\u03c3\u03b9\u03bd (plhrwqwsin).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Though \u03c3\u03cd\u03bd\u03b4\u03bf\u03c5\u03bb\u03bf\u03c2 (sundoulos) has been translated \u201cfellow servant,\u201d the word does not bear the connotation of a free individual serving another. See the note on the word \u201cservants\u201d in 1:1."}, {"pk": 2855507, "translation": "NET", "book": 66, "chapter": 6, "verse": 12, "text": "Then I looked when the Lamb opened the sixth seal, and a huge earthquake took place; the sun became as black as sackcloth made of hair, and the full moon became blood red;", "comment": "tn Grk \u201clike blood,\u201d understanding \u03b1\u1f37\u03bc\u03b1 (aima) as a blood-red color rather than actual blood (L&N 8.64).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Or \u201cpowerful\u201d; Grk \u201ca great.\u201d
tn Or \u201clike hairy sackcloth\u201d (L&N 8.13)."}, {"pk": 2855508, "translation": "NET", "book": 66, "chapter": 6, "verse": 13, "text": "and the stars in the sky fell to the earth like a fig tree dropping its unripe figs when shaken by a fierce wind.", "comment": "tn L&N 3.37 states, \u201ca fig produced late in the summer season (and often falling off before it ripens) \u2013 \u2018late fig.\u2019 \u1f61\u03c2 \u03c3\u03c5\u03ba\u1f74 \u03b2\u03ac\u03bb\u03bb\u03b5\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u1f40\u03bb\u03cd\u03bd\u03b8\u03bf\u03c5\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u1f51\u03c0\u1f78 \u1f00\u03bd\u03ad\u03bc\u03bf\u03c5 \u03bc\u03b5\u03b3\u03ac\u03bb\u03bf\u03c5 \u03c3\u03b5\u03b9\u03bf\u03bc\u03ad\u03bd\u03b7 \u2018as the fig tree sheds its late figs when shaken by a great wind\u2019 Re 6:13. In the only context in which \u1f44\u03bb\u03c5\u03bd\u03b8\u03bf\u03c2 occurs in the NT (Re 6:13), one may employ an expression such as \u2018unripe fig\u2019 or \u2018fig which ripens late.\u2019\u201d
tn Or \u201cin heaven\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d). The genitive \u03c4\u03bf\u1fe6 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6 (tou ouranou) is taken as a genitive of place.
tn Grk \u201cthrows [off]\u201d; the indicative verb has been translated as a participle due to English style.
tn Grk \u201cgreat wind.\u201d"}, {"pk": 2855509, "translation": "NET", "book": 66, "chapter": 6, "verse": 14, "text": "The sky was split apart like a scroll being rolled up, and every mountain and island was moved from its place.", "comment": "tn Or \u201cThe heavens were.\u201d The Greek word \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 (ouranos) can mean either \u201cheaven\u201d or \u201csky.\u201d
tn BDAG 125 s.v. \u1f00\u03c0\u03bf\u03c7\u03c9\u03c1\u03af\u03b6\u03c9 states, \u201c\u1f41 \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 \u1f00\u03c0\u03b5\u03c7\u03c9\u03c1\u03af\u03c3\u03b8\u03b7 the sky was split Rv 6:14.\u201d Although L&N 79.120 gives the meaning \u201cthe sky disappeared like a rolled-up scroll\u201d here, a scroll that is rolled up does not \u201cdisappear,\u201d and such a translation could be difficult for modern readers to understand.
tn On this term BDAG 317 s.v. \u1f11\u03bb\u03af\u03c3\u03c3\u03c9 states, \u201c\u1f61\u03c2 \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03bd \u1f11\u03bb\u03b9\u03c3\u03c3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd like a scroll that is rolled up\u2026Rv 6:14.\u201d"}, {"pk": 2855510, "translation": "NET", "book": 66, "chapter": 6, "verse": 15, "text": "Then the kings of the earth, the very important people, the generals, the rich, the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cchiliarchs.\u201d A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
tn Here \u03ba\u03b1\u03af (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn See the note on the word \u201cservants\u201d in 1:1."}, {"pk": 2855511, "translation": "NET", "book": 66, "chapter": 6, "verse": 16, "text": "They said to the mountains and to the rocks, \u201cFall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb,", "comment": "tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn It is difficult to say where this quotation ends. The translation ends it after \u201cwithstand it\u201d at the end of v. 17, but it is possible that it should end here, after \u201cLamb\u201d at the end of v. 16. If it ends after \u201cLamb,\u201d v. 17 is a parenthetical explanation by the author."}, {"pk": 2855512, "translation": "NET", "book": 66, "chapter": 6, "verse": 17, "text": "because the great day of their wrath has come, and who is able to withstand it?\u201d", "comment": "tc Most mss (A \u00cf bo) change the pronoun \u201ctheir\u201d to \u201chis\u201d (\u03b1\u1f50\u03c4\u03bf\u1fe6, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading \u03b1\u1f50\u03c4\u1ff6\u03bd (autwn, \u201ctheir\u201d) is well supported by \u05d0 C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.
tn The translation \u201cto withstand (it)\u201d for \u1f35\u03c3\u03c4\u03b7\u03bc\u03b9 (Jisthmi) is based on the imagery of holding one\u2019s ground in a military campaign or an attack (BDAG 482 s.v. B.4)."}, {"pk": 2855513, "translation": "NET", "book": 66, "chapter": 7, "verse": 1, "text": "After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree."}, {"pk": 2855514, "translation": "NET", "book": 66, "chapter": 7, "verse": 2, "text": "Then I saw another angel ascending from the east, who had the seal of the living God. He shouted out with a loud voice to the four angels who had been given permission to damage the earth and the sea:", "comment": "tn The word \u201cpermission\u201d is implied; Grk \u201cto whom it was given to them to damage the earth.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cfrom the rising of the sun.\u201d BDAG 74 s.v. \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1f75 2.a takes this as a geographical direction: \u201c\u1f00\u03c0\u1f78 \u1f00. \u1f21\u03bb\u03af\u03bf\u03c5\u2026from the east Rv 7:2; 16:12\u2026simply \u1f00\u03c0\u1f78 \u1f00. \u202621:13.\u201d
tn Grk \u201chaving,\u201d but v. 3 makes it clear that the angel\u2019s purpose is to seal others with the seal he carries.
tn Or \u201csignet\u201d (L&N 6.54).
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201csaying.\u201d The participle \u03bb\u03ad\u03b3\u03c9\u03bd (legwn) is redundant in contemporary English and has not been translated."}, {"pk": 2855515, "translation": "NET", "book": 66, "chapter": 7, "verse": 3, "text": "\u201cDo not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants of our God.\u201d", "comment": "tn See the note on the word \u201cservants\u201d in 1:1."}, {"pk": 2855516, "translation": "NET", "book": 66, "chapter": 7, "verse": 4, "text": "Now I heard the number of those who were marked with the seal, one hundred and forty-four thousand, sealed from all the tribes of the people of Israel:", "comment": "tn Grk \u201cthe sons of Israel,\u201d normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the introduction of new but related material.
tn Normally, \u201cevery,\u201d but since 144,000 is the total number, \u201call\u201d is clearer here.
tn Grk \u201cwho were sealed.\u201d"}, {"pk": 2855517, "translation": "NET", "book": 66, "chapter": 7, "verse": 5, "text": "From the tribe of Judah, twelve thousand were sealed, from the tribe of Reuben, twelve thousand, from the tribe of Gad, twelve thousand,"}, {"pk": 2855518, "translation": "NET", "book": 66, "chapter": 7, "verse": 6, "text": "from the tribe of Asher, twelve thousand, from the tribe of Naphtali, twelve thousand, from the tribe of Manasseh, twelve thousand,"}, {"pk": 2855519, "translation": "NET", "book": 66, "chapter": 7, "verse": 7, "text": "from the tribe of Simeon, twelve thousand, from the tribe of Levi, twelve thousand, from the tribe of Issachar, twelve thousand,"}, {"pk": 2855520, "translation": "NET", "book": 66, "chapter": 7, "verse": 8, "text": "from the tribe of Zebulun, twelve thousand, from the tribe of Joseph, twelve thousand, from the tribe of Benjamin, twelve thousand were sealed."}, {"pk": 2855521, "translation": "NET", "book": 66, "chapter": 7, "verse": 9, "text": "After these things I looked, and here was an enormous crowd that no one could count, made up of persons from every nation, tribe, people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn The phrase \u201cand here was\u201d expresses the sense of \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd (kai idou)."}, {"pk": 2855522, "translation": "NET", "book": 66, "chapter": 7, "verse": 10, "text": "They were shouting out in a loud voice, \u201cSalvation belongs to our God, to the one seated on the throne, and to the Lamb!\u201d", "comment": "tn The dative here has been translated as a dative of possession."}, {"pk": 2855523, "translation": "NET", "book": 66, "chapter": 7, "verse": 11, "text": "And all the angels stood there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground before the throne and worshiped God,", "comment": "tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
tn Grk \u201cthey fell down on their faces.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.\u201d"}, {"pk": 2855524, "translation": "NET", "book": 66, "chapter": 7, "verse": 12, "text": "saying, \u201cAmen! Praise and glory, and wisdom and thanksgiving, and honor and power and strength be to our God for ever and ever. Amen!\u201d"}, {"pk": 2855525, "translation": "NET", "book": 66, "chapter": 7, "verse": 13, "text": "Then one of the elders asked me, \u201cThese dressed in long white robes \u2014 who are they and where have they come from?\u201d", "comment": "tn Grk \u201cspoke\u201d or \u201cdeclared to,\u201d but in the context \u201casked\u201d reads more naturally in English.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855526, "translation": "NET", "book": 66, "chapter": 7, "verse": 14, "text": "So I said to him, \u201cMy lord, you know the answer.\u201d Then he said to me, \u201cThese are the ones who have come out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb!", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the previous question.
tn Though the expression \u201cthe answer\u201d is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855527, "translation": "NET", "book": 66, "chapter": 7, "verse": 15, "text": "For this reason they are before the throne of God, and they serve him day and night in his temple, and the one seated on the throne will shelter them.", "comment": "tn Or \u201cworship.\u201d The word here is \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03c9 (latreuw).
tn Grk \u201cwill spread his tent over them,\u201d normally an idiom for taking up residence with someone, but when combined with the preposition \u1f10\u03c0\u03af (epi, \u201cover\u201d) the idea is one of extending protection or shelter (BDAG 929 s.v. \u03c3\u03ba\u03b7\u03bd\u03cc\u03c9)."}, {"pk": 2855528, "translation": "NET", "book": 66, "chapter": 7, "verse": 16, "text": "They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat,", "comment": "tn An allusion to Isa 49:10. The phrase \u201cburning heat\u201d is one word in Greek (\u03ba\u03b1\u1fe6\u03bc\u03b1, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v."}, {"pk": 2855529, "translation": "NET", "book": 66, "chapter": 7, "verse": 17, "text": "because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.\u201d", "comment": "sn An allusion to Isa 25:8."}, {"pk": 2855530, "translation": "NET", "book": 66, "chapter": 8, "verse": 1, "text": "Now when the Lamb opened the seventh seal there was silence in heaven for about half an hour.", "comment": "tn Grk \u201che\u201d; the referent (the Lamb) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the resumption of the topic of the seals."}, {"pk": 2855531, "translation": "NET", "book": 66, "chapter": 8, "verse": 2, "text": "Then I saw the seven angels who stand before God, and seven trumpets were given to them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855532, "translation": "NET", "book": 66, "chapter": 8, "verse": 3, "text": "Another angel holding a golden censer came and was stationed at the altar. A large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.", "comment": "tn The verb \u201cto station\u201d was used to translate \u1f11\u03c3\u03c4\u03ac\u03b8\u03b7 (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201chaving.\u201d
sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855533, "translation": "NET", "book": 66, "chapter": 8, "verse": 4, "text": "The smoke coming from the incense, along with the prayers of the saints, ascended before God from the angel\u2019s hand.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The expression \u03c4\u1ff6\u03bd \u03b8\u03c5\u03bc\u03b9\u03b1\u03bc\u03ac\u03c4\u03c9\u03bd (twn qumiamatwn) is taken as a \u201cgenitive of producer,\u201d i.e., the noun in the genitive produces the head noun."}, {"pk": 2855534, "translation": "NET", "book": 66, "chapter": 8, "verse": 5, "text": "Then the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, flashes of lightning, and an earthquake.", "comment": "tn Or \u201csounds,\u201d \u201cvoices.\u201d It is not entirely clear what this refers to. BDAG 1071 s.v. \u03c6\u03c9\u03bd\u1f75 1 states, \u201cIn Rv we have \u1f00\u03c3\u03c4\u03c1\u03b1\u03c0\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03c6\u03c9\u03bd\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03b2\u03c1\u03bf\u03bd\u03c4\u03b1\u03af (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?\u2026).\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855535, "translation": "NET", "book": 66, "chapter": 8, "verse": 6, "text": "Now the seven angels holding the seven trumpets prepared to blow them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic.
tn Grk \u201chaving.\u201d"}, {"pk": 2855536, "translation": "NET", "book": 66, "chapter": 8, "verse": 7, "text": "The first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso that\u201d because what follows has the logical force of a result clause."}, {"pk": 2855537, "translation": "NET", "book": 66, "chapter": 8, "verse": 8, "text": "Then the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A third of the sea became blood,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855538, "translation": "NET", "book": 66, "chapter": 8, "verse": 9, "text": "and a third of the creatures living in the sea died, and a third of the ships were completely destroyed.", "comment": "tn Or \u201ca third of the living creatures in the sea\u201d; Grk \u201cthe third of the creatures which were in the sea, the ones having life.\u201d
tn On the term translated \u201ccompletely destroyed,\u201d L&N 20.40 states, \u201cto cause the complete destruction of someone or something \u2013 \u2018to destroy utterly.\u2019 \u03c4\u1f78 \u03c4\u03c1\u03af\u03c4\u03bf\u03bd \u03c4\u1ff6\u03bd \u03c0\u03bb\u03bf\u03af\u03c9\u03bd \u03b4\u03b9\u03b5\u03c6\u03b8\u03ac\u03c1\u03b7\u03c3\u03b1\u03bd \u2018a third of the ships were completely destroyed\u2019 Re 8:9.\u201d"}, {"pk": 2855539, "translation": "NET", "book": 66, "chapter": 8, "verse": 10, "text": "Then the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; it landed on a third of the rivers and on the springs of water.", "comment": "tn Or \u201cfrom heaven\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cfell.\u201d"}, {"pk": 2855540, "translation": "NET", "book": 66, "chapter": 8, "verse": 11, "text": "(Now the name of the star is Wormwood.) So a third of the waters became wormwood, and many people died from these waters because they were poisoned.", "comment": "tn That is, terribly bitter (see the note on \u201cWormwood\u201d earlier in this verse).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d in keeping with the parenthetical nature of this remark.
tn Grk \u201cis called,\u201d but this is somewhat redundant in contemporary English.
sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, \u201cThe English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.\u201d This remark about the star\u2019s name is parenthetical in nature.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the star falling on the waters.
tn Grk \u201cand many of the men died from these waters because they were bitter.\u201d"}, {"pk": 2855541, "translation": "NET", "book": 66, "chapter": 8, "verse": 12, "text": "Then the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day and for a third of the night likewise.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cthe day did not shine [with respect to] the third of it.\u201d"}, {"pk": 2855542, "translation": "NET", "book": 66, "chapter": 8, "verse": 13, "text": "Then I looked, and I heard an eagle flying directly overhead, proclaiming with a loud voice, \u201cWoe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!\u201d", "comment": "tn Grk \u201cabout to sound their trumpets,\u201d but this is redundant in English.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cone eagle.\u201d
tc \u00cfA reads \u201cangel\u201d (\u1f00\u03b3\u03b3\u03ad\u03bb\u03bf\u03c5, angelou) instead of \u201ceagle\u201d (\u1f00\u03b5\u03c4\u03bf\u1fe6, aetou), a reading strongly supported by {\u05d0 A 046 \u00cfK and several versions}. On external grounds, \u1f00\u03b5\u03c4\u03bf\u1fe6 is clearly the superior reading. \u1f00\u03b3\u03b3\u03ad\u03bb\u03bf\u03c5 could have arisen inadvertently due to similarities in spelling or sound between \u1f00\u03b5\u03c4\u03bf\u1fe6 and \u1f00\u03b3\u03b3\u03ad\u03bb\u03bf\u03c5. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
tn Concerning the word \u03bc\u03b5\u03c3\u03bf\u03c5\u03c1\u03ac\u03bd\u03b7\u03bc\u03b1 (mesouranhma), L&N 1.10 states, \u201ca point or region of the sky directly above the earth \u2013 \u2018high in the sky, midpoint in the sky, directly overhead, straight above in the sky.\u2019 \u03b5\u1f36\u03b4\u03bf\u03bd, \u03ba\u03b1\u1f76 \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1 \u1f11\u03bd\u1f78\u03c2 \u1f01\u03b5\u03c4\u03bf\u1fe6 \u03c0\u03b5\u03c4\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u1f10\u03bd \u03bc\u03b5\u03c3\u03bf\u03c5\u03c1\u03b1\u03bd\u1f75\u03bc\u03b1\u03c4\u03b9 \u2018I looked, and I heard an eagle that was flying overhead in the sky\u2019 Re 8:13.\u201d"}, {"pk": 2855543, "translation": "NET", "book": 66, "chapter": 9, "verse": 1, "text": "Then the fifth angel blew his trumpet, and I saw a star that had fallen from the sky to the earth, and he was given the key to the shaft of the abyss.", "comment": "tn On this term BDAG 2 s.v. \u1f04\u03b2\u03c5\u03c3\u03c3\u03bf\u03c2 2 states, \u201cnetherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the \u03b8\u03b7\u03c1\u03af\u03bf\u03bd, the Antichrist 11:7; 17:8; of \u1fbf\u0391\u03b2\u03b1\u03b4\u03b4\u1f7d\u03bd (q.v.), the angel of the underworld 9:11\u2026\u03c6\u03c1\u03ad\u03b1\u03c1 \u03c4\u1fc6\u03c2 \u1f00. 9:1f; capable of being sealed 9:1; 20:1, 3.\u201d
tn Or \u201cfrom heaven\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855544, "translation": "NET", "book": 66, "chapter": 9, "verse": 2, "text": "He opened the shaft of the abyss and smoke rose out of it like smoke from a giant furnace. The sun and the air were darkened with smoke from the shaft.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cthe shaft,\u201d but since this would be somewhat redundant in English, the pronoun \u201cit\u201d is used here."}, {"pk": 2855545, "translation": "NET", "book": 66, "chapter": 9, "verse": 3, "text": "Then out of the smoke came locusts onto the earth, and they were given power like that of the scorpions of the earth.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn See BDAG 352 s.v. \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 2, \u201cpotential or resource to command, control, or govern, capability, might, power.\u201d"}, {"pk": 2855546, "translation": "NET", "book": 66, "chapter": 9, "verse": 4, "text": "They were told not to damage the grass of the earth, or any green plant or tree, but only those people who did not have the seal of God on their forehead.", "comment": "tn The dative indirect object (\u03b1\u1f50\u03c4\u03b1\u1fd6\u03c2, autais) was converted into the subject (\u201cthey\u201d) as this more closely approximates English usage. The following \u1f35\u1fde\u03bd\u03b1 (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the \u1f35\u03bd\u03b1 is similar to the declarative \u1f45\u03c4\u03b9 (Joti).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The article \u03c4\u1ff6\u03bd (twn) has been translated as a possessive pronoun here (ExSyn 215).
tn Grk \u201cmen\u201d; but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense here of both men and women."}, {"pk": 2855547, "translation": "NET", "book": 66, "chapter": 9, "verse": 5, "text": "The locusts were not given permission to kill them, but only to torture them for five months, and their torture was like that of a scorpion when it stings a person.", "comment": "tn On this term BDAG 168 s.v. \u03b2\u03b1\u03c3\u03b1\u03bd\u03b9\u03c3\u03bc\u03cc\u03c2 states, \u201c1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. \u2013 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. \u03c0\u03ad\u03bd\u03b8\u03bf\u03c2) vs. 7.\u201d
tn Grk \u201clike the torture,\u201d but this is redundant in contemporary English.
tn Grk \u201ca man\u201d; but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used here in an individualized sense without being limited to the male gender.
tn Grk \u201cIt was not permitted to them\u201d; the referent (the locusts) has been specified in the translation for clarity.
tn The word \u201cpermission\u201d is not in the Greek text, but is implied.
tn The two \u1f35\u03bd\u03b1 (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to \u1f10\u03b4\u03cc\u03b8\u03b7 (edoqh).
tn The pronoun \u201cthem\u201d is not in the Greek text but is picked up from the previous clause."}, {"pk": 2855548, "translation": "NET", "book": 66, "chapter": 9, "verse": 6, "text": "In those days people will seek death, but will not be able to find it; they will long to die, but death will flee from them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn The phrase \u201cnot be able to\u201d was used in the translation to emphasize the strong negation (\u03bf\u1f50 \u03bc\u1f75, ou mh) in the Greek text.
tn Grk \u201cmen\u201d; but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used in a generic sense here of both men and women."}, {"pk": 2855549, "translation": "NET", "book": 66, "chapter": 9, "verse": 7, "text": "Now the locusts looked like horses equipped for battle. On their heads were something like crowns similar to gold, and their faces looked like men\u2019s faces.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
tn Or \u201chuman faces.\u201d The Greek term \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpos) is often used in a generic sense, referring to both men and women. However, because \u201cwomen\u2019s hair\u201d in the next clause suggests a possible gender distinction here, \u201cmen\u2019s\u201d was retained.
tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (\u1f61\u03c2 \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03b9, Jw\" stefanoi, \u201clike crowns\u201d) and the material (\u1f45\u03bc\u03bf\u03b9\u03bf\u03b9 \u03c7\u03c1\u03c5\u03c3\u1ff7, {omoioi crusw, \u201csimilar to gold\u201d).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855550, "translation": "NET", "book": 66, "chapter": 9, "verse": 8, "text": "They had hair like women\u2019s hair, and their teeth were like lions\u2019 teeth.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855551, "translation": "NET", "book": 66, "chapter": 9, "verse": 9, "text": "They had breastplates like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle.", "comment": "tn Or perhaps, \u201cscales like iron breastplates\u201d (RSV, NRSV) although the Greek term \u03b8\u1f7d\u03c1\u03b1\u03be (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means \u201cbreastplate.\u201d See also L&N 8.38."}, {"pk": 2855552, "translation": "NET", "book": 66, "chapter": 9, "verse": 10, "text": "They have tails and stingers like scorpions, and their ability to injure people for five months is in their tails.", "comment": "tn In the Greek text there is a shift to the present tense here; the previous verbs translated \u201chad\u201d are imperfects.
tn See BDAG 352 s.v. \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 2, \u201cpotential or resource to command, control, or govern, capability, might, power.\u201d"}, {"pk": 2855553, "translation": "NET", "book": 66, "chapter": 9, "verse": 11, "text": "They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon.", "comment": "sn Both the Hebrew Abaddon and the Greek Apollyon mean \u201cDestroyer.\u201d"}, {"pk": 2855554, "translation": "NET", "book": 66, "chapter": 9, "verse": 12, "text": "The first woe has passed, but two woes are still coming after these things!", "comment": "tn Grk \u201cbehold.\u201d Here \u1f30\u03b4\u03bf\u03cd (idou) has been translated as \u201cbut\u201d to indicate the contrast present in the context."}, {"pk": 2855555, "translation": "NET", "book": 66, "chapter": 9, "verse": 13, "text": "Then the sixth angel blew his trumpet, and I heard a single voice coming from the horns on the golden altar that is before God,", "comment": "tc \u2021 Several key mss (\u00cc47 \u05d01 A 0207 1611 2053 2344 pc lat syh co) lack the word \u03c4\u03b5\u03c3\u03c3\u03ac\u03c1\u03c9\u03bd (tessarwn, \u201cfour\u201d) before \u03ba\u03b5\u03c1\u03ac\u03c4\u03c9\u03bd (keratwn, \u201chorns\u201d). The word seems to have been added by scribes because a \u201chorned\u201d altar (described in the OT [Exod 30:2, 10]) could have only four \u201chorns\u201d or projections at the corners. NA27 includes the word in brackets, indicating doubts as to its authenticity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855556, "translation": "NET", "book": 66, "chapter": 9, "verse": 14, "text": "saying to the sixth angel, the one holding the trumpet, \u201cSet free the four angels who are bound at the great river Euphrates!\u201d", "comment": "tn On \u03bb\u1fe6\u03c3\u03bf\u03bd (luson) BDAG 606-7 s.v. \u03bb\u03cd\u03c9 2 states, \u201cset free, loose, untie \u2013 a. lit. a pers., animal, or thing that is bound or tied\u2026Angels that are bound Rv 9:14f.\u201d
tn Grk \u201chaving.\u201d"}, {"pk": 2855557, "translation": "NET", "book": 66, "chapter": 9, "verse": 15, "text": "Then the four angels who had been prepared for this hour, day, month, and year were set free to kill a third of humanity.", "comment": "tn The Greek term \u03ba\u03b1\u03af (kai) has not been translated here and before the following term \u201cmonth\u201d since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn The Greek article \u03c4\u1f75\u03bd (thn) has been translated with demonstrative force here.
tn Grk \u201cso that they might kill,\u201d but the English infinitive is an equivalent construction to indicate purpose here.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855558, "translation": "NET", "book": 66, "chapter": 9, "verse": 16, "text": "The number of soldiers on horseback was two hundred million; I heard their number.", "comment": "tn Grk \u201ctwenty thousand of ten thousands.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855559, "translation": "NET", "book": 66, "chapter": 9, "verse": 17, "text": "Now this is what the horses and their riders looked like in my vision: The riders had breastplates that were fiery red, dark blue, and sulfurous yellow in color. The heads of the horses looked like lions\u2019 heads, and fire, smoke, and sulfur came out of their mouths.", "comment": "tn On this term BDAG 446 s.v. \u03b8\u03b5\u03b9\u1f7d\u03b4\u03b7\u03c2 states, \u201csulphurous Rv 9:17.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Traditionally, \u201cbrimstone.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
tn Grk \u201cand those seated on them.\u201d
tn Grk \u201cthe vision\u201d; the Greek article has been translated as a possessive pronoun (ExSyn 215).
tn L&N 79.31 states, \u201c\u2018fiery red\u2019 (probably with a tinge of yellow or orange).\u201d
tn On this term BDAG 1022 s.v. \u1f51\u03b1\u03ba\u03af\u03bd\u03b8\u03b9\u03bd\u03bf\u03c2 states, \u201chyacinth-colored, i.e. dark blue (dark red?) w. \u03c0\u03cd\u03c1\u03b9\u03bd\u03bf\u03c2 Rv 9:17.\u201d
sn The colors of the riders\u2019 breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18."}, {"pk": 2855560, "translation": "NET", "book": 66, "chapter": 9, "verse": 18, "text": "A third of humanity was killed by these three plagues, that is, by the fire, the smoke, and the sulfur that came out of their mouths.", "comment": "tn The phrase \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c0\u03c5\u03c1\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03ba\u03b1\u03c0\u03bd\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03af\u03bf\u03c5 \u03c4\u03bf\u1fe6 \u1f10\u03ba\u03c0\u03bf\u03c1\u03b5\u03c5\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u1f10\u03ba \u03c4\u1ff6\u03bd \u03c3\u03c4\u03bf\u03bc\u03ac\u03c4\u03c9\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd (\u201cby the fire, the smoke, and the sulfur that came out of their mouths\u201d) is taken as epexegetical (explanatory) to the phrase \u03c4\u1ff6\u03bd \u03c4\u03c1\u03b9\u1ff6\u03bd \u03c0\u03bb\u03b7\u03b3\u1ff6\u03bd \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd (\u201cthese three plagues\u201d)."}, {"pk": 2855561, "translation": "NET", "book": 66, "chapter": 9, "verse": 19, "text": "For the power of the horses resides in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.", "comment": "tn See BDAG 352 s.v. \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 2, \u201cpotential or resource to command, control, or govern, capability, might, power.\u201d
tn Grk \u201cis.\u201d"}, {"pk": 2855562, "translation": "NET", "book": 66, "chapter": 9, "verse": 20, "text": "The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made of gold, silver, bronze, stone, and wood \u2014 idols that cannot see or hear or walk about.", "comment": "tn The word \u201cmade\u201d is not in the Greek text but is implied.
tn The Greek conjunction \u03ba\u03b1\u03af (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2855563, "translation": "NET", "book": 66, "chapter": 9, "verse": 21, "text": "Furthermore, they did not repent of their murders, of their magic spells, of their sexual immorality, or of their stealing.", "comment": "tn Grk \u201cand.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with \u201cfurthermore\u201d used to indicate a continuation of the preceding.
tn On the term \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u03b1 (farmakeia, \u201cmagic spells\u201d) see L&N 53.100: \u201cthe use of magic, often involving drugs and the casting of spells upon people \u2013 \u2018to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.\u2019 \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u03b1: \u1f10\u03bd \u03c4\u1fc7 \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u1fb3 \u03c3\u03bf\u03c5 \u1f10\u03c0\u03bb\u03b1\u03bd\u1f75\u03b8\u03b7\u03c3\u03b1\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7 \u2018with your magic spells you deceived all the peoples (of the world)\u2019 Re 18:23.\u201d"}, {"pk": 2855564, "translation": "NET", "book": 66, "chapter": 10, "verse": 1, "text": "Then I saw another powerful angel descending from heaven, wrapped in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire.", "comment": "tn Or \u201cclothed.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Or \u201clike fiery pillars,\u201d translating \u03c0\u03c5\u03c1\u03cc\u03c2 (puros) as an attributive genitive."}, {"pk": 2855565, "translation": "NET", "book": 66, "chapter": 10, "verse": 2, "text": "He held in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land.", "comment": "tn Grk \u201cand having.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun \u201che.\u201d"}, {"pk": 2855566, "translation": "NET", "book": 66, "chapter": 10, "verse": 3, "text": "Then he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855567, "translation": "NET", "book": 66, "chapter": 10, "verse": 4, "text": "When the seven thunders spoke, I was preparing to write, but just then I heard a voice from heaven say, \u201cSeal up what the seven thunders spoke and do not write it down.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn The words \u201cjust then\u201d are not in the Greek text, but are implied."}, {"pk": 2855568, "translation": "NET", "book": 66, "chapter": 10, "verse": 5, "text": "Then the angel I saw standing on the sea and on the land raised his right hand to heaven", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855569, "translation": "NET", "book": 66, "chapter": 10, "verse": 6, "text": "and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, \u201cThere will be no more delay!", "comment": "tn On this phrase see BDAG 1092 s.v. \u03c7\u03c1\u03cc\u03bd\u03bf\u03c2."}, {"pk": 2855570, "translation": "NET", "book": 66, "chapter": 10, "verse": 7, "text": "But in the days when the seventh angel is about to blow his trumpet, the mystery of God is completed, just as he has proclaimed to his servants the prophets.\u201d", "comment": "tn The time of the action described by the aorist \u03b5\u1f50\u03b7\u03b3\u03b3\u03ad\u03bb\u03b9\u03c3\u03b5\u03bd (euhngelisen) seems to be past with respect to the aorist passive \u1f10\u03c4\u03b5\u03bb\u03ad\u03c3\u03b8\u03b7 (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
tn Grk \u201cBut in the days of the voice of the seventh angel.\u201d
tn The aorist \u1f10\u03c4\u03b5\u03bb\u03ad\u03c3\u03b8\u03b7 (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
tn See the note on the word \u201cservants\u201d in 1:1."}, {"pk": 2855571, "translation": "NET", "book": 66, "chapter": 10, "verse": 8, "text": "Then the voice I had heard from heaven began to speak to me again, \u201cGo and take the open scroll in the hand of the angel who is standing on the sea and on the land.\u201d", "comment": "tn Grk \u201cagain, saying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b1\u03bd (legousan) is redundant in contemporary English and has not been translated.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn The participle \u03bb\u03b1\u03bb\u03bf\u1fe6\u03c3\u03b1\u03bd (lalousan) has been translated as \u201cbegan to speak.\u201d The use of \u03c0\u03ac\u03bb\u03b9\u03bd (palin) indicates an ingressive idea.
tn Grk \u201cwith me.\u201d The translation \u201cwith me\u201d implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, \u03bc\u03b5\u03c4\u1fbf \u1f10\u03bc\u03bf\u1fe6 (met\u2019 emou, \u201cwith me\u201d) was translated as \u201cto me.\u201d
tn The perfect passive participle \u1f20\u03bd\u03b5\u1ff3\u03b3\u03bc\u03ad\u03bd\u03bf\u03bd (hnewgmenon) is in second attributive position and has been translated as an attributive adjective."}, {"pk": 2855572, "translation": "NET", "book": 66, "chapter": 10, "verse": 9, "text": "So I went to the angel and asked him to give me the little scroll. He said to me, \u201cTake the scroll and eat it. It will make your stomach bitter, but it will be as sweet as honey in your mouth.\u201d", "comment": "tn The words \u201cthe scroll\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the instructions given by the voice.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855573, "translation": "NET", "book": 66, "chapter": 10, "verse": 10, "text": "So I took the little scroll from the angel\u2019s hand and ate it, and it did taste as sweet as honey in my mouth, but when I had eaten it, my stomach became bitter.", "comment": "tn Grk \u201cit was.\u201d The idea of taste is implied.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the instructions given by the angel.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2855574, "translation": "NET", "book": 66, "chapter": 10, "verse": 11, "text": "Then they told me: \u201cYou must prophesy again about many peoples, nations, languages, and kings.\u201d", "comment": "tn The referent of \u201cthey\u201d is not clear in the Greek text.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cand nations,\u201d but \u03ba\u03b1\u03af (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2855575, "translation": "NET", "book": 66, "chapter": 11, "verse": 1, "text": "Then a measuring rod like a staff was given to me, and I was told, \u201cGet up and measure the temple of God, and the altar, and the ones who worship there.", "comment": "tn Grk \u201csaying.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201ca reed\u201d (but these were used for measuring). Cf. Ezek 40:3ff."}, {"pk": 2855576, "translation": "NET", "book": 66, "chapter": 11, "verse": 2, "text": "But do not measure the outer courtyard of the temple; leave it out, because it has been given to the Gentiles, and they will trample on the holy city for forty-two months.", "comment": "tn Or \u201cto the nations\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn On the term \u03b1\u1f50\u03bb\u1f75\u03bd (aulhn) BDAG 150 s.v. \u03b1\u1f50\u03bb\u1f75 1 states, \u201c(outer) court of the temple\u2026Rv 11:2.\u201d
tn The precise meaning of the phrase \u1f14\u03ba\u03b2\u03b1\u03bb\u03b5 \u1f14\u03be\u03c9\u03b8\u03b5\u03bd (ekbale exwqen) is difficult to determine.
sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24."}, {"pk": 2855577, "translation": "NET", "book": 66, "chapter": 11, "verse": 3, "text": "And I will grant my two witnesses authority to prophesy for 1,260 days, dressed in sackcloth.", "comment": "tn The word \u201cauthority\u201d is not in the Greek text, but is implied. \u201cPower\u201d would be another alternative that could be supplied here."}, {"pk": 2855578, "translation": "NET", "book": 66, "chapter": 11, "verse": 4, "text": "(These are the two olive trees and the two lampstands that stand before the Lord of the earth.)", "comment": "sn This description is parenthetical in nature."}, {"pk": 2855579, "translation": "NET", "book": 66, "chapter": 11, "verse": 5, "text": "If anyone wants to harm them, fire comes out of their mouths and completely consumes their enemies. If anyone wants to harm them, they must be killed this way.", "comment": "tn See L&N 20.45 for the translation of \u03ba\u03b1\u03c4\u03b5\u03c3\u03b8\u03af\u03c9 (katesqiw) as \u201cto destroy utterly, to consume completely.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn This is a collective singular in Greek.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855580, "translation": "NET", "book": 66, "chapter": 11, "verse": 6, "text": "These two have the power to close up the sky so that it does not rain during the time they are prophesying. They have power to turn the waters to blood and to strike the earth with every kind of plague whenever they want.", "comment": "tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cauthority.\u201d
tn Grk \u201cthe days.\u201d
tn Or \u201cauthority.\u201d"}, {"pk": 2855581, "translation": "NET", "book": 66, "chapter": 11, "verse": 7, "text": "When they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer them and kill them.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cbe victorious over\u201d; traditionally, \u201covercome.\u201d"}, {"pk": 2855582, "translation": "NET", "book": 66, "chapter": 11, "verse": 8, "text": "Their corpses will lie in the street of the great city that is symbolically called Sodom and Egypt, where their Lord was also crucified.", "comment": "tn Grk \u201cspiritually.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The Greek word \u03c0\u03bb\u03b1\u03c4\u03b5\u1fd6\u03b1 (plateia) refers to a major (broad) street (L&N 1.103)."}, {"pk": 2855583, "translation": "NET", "book": 66, "chapter": 11, "verse": 9, "text": "For three and a half days those from every people, tribe, nation, and language will look at their corpses, because they will not permit them to be placed in a tomb.", "comment": "tn The word \u201cevery\u201d is not in the Greek text, but is implied by the following list.
tn The Greek term \u03ba\u03b1\u03af (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Or \u201cto be buried.\u201d"}, {"pk": 2855584, "translation": "NET", "book": 66, "chapter": 11, "verse": 10, "text": "And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth."}, {"pk": 2855585, "translation": "NET", "book": 66, "chapter": 11, "verse": 11, "text": "But after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized those who were watching them.", "comment": "tn Grk \u201cfell upon.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2855586, "translation": "NET", "book": 66, "chapter": 11, "verse": 12, "text": "Then they heard a loud voice from heaven saying to them: \u201cCome up here!\u201d So the two prophets went up to heaven in a cloud while their enemies stared at them.", "comment": "tn Grk \u201cthey\u201d; the referent (the two prophets) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Though the nearest antecedent to the subject of \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1\u03bd (hkousan) is the people (\u201cthose who were watching them\u201d), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
tn The conjunction \u03ba\u03b1\u03af (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause."}, {"pk": 2855587, "translation": "NET", "book": 66, "chapter": 11, "verse": 13, "text": "Just then a major earthquake took place and a tenth of the city collapsed; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.", "comment": "tn Grk \u201cseven thousand names of men.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855588, "translation": "NET", "book": 66, "chapter": 11, "verse": 14, "text": "The second woe has come and gone; the third is coming quickly.", "comment": "tn Grk \u201chas passed.\u201d"}, {"pk": 2855589, "translation": "NET", "book": 66, "chapter": 11, "verse": 15, "text": "Then the seventh angel blew his trumpet, and there were loud voices in heaven saying: \u201cThe kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d"}, {"pk": 2855590, "translation": "NET", "book": 66, "chapter": 11, "verse": 16, "text": "Then the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground and worshiped God", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cthey fell down on their faces.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.\u201d"}, {"pk": 2855591, "translation": "NET", "book": 66, "chapter": 11, "verse": 17, "text": "with these words: \u201cWe give you thanks, Lord God, the All-Powerful, the one who is and who was, because you have taken your great power and begun to reign.", "comment": "tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.\u201d
tn Grk \u201csaying.\u201d
tn The aorist verb \u1f10\u03b2\u03b1\u03c3\u03af\u03bb\u03b5\u03c5\u03c3\u03b1\u03c2 (ebasileusa\") has been translated ingressively."}, {"pk": 2855592, "translation": "NET", "book": 66, "chapter": 11, "verse": 18, "text": "The nations were enraged, but your wrath has come, and the time has come for the dead to be judged, and the time has come to give to your servants, the prophets, their reward, as well as to the saints and to those who revere your name, both small and great, and the time has come to destroy those who destroy the earth.\u201d", "comment": "tn The words \u201cthe time has come\u201d do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (\u201chas come\u201d) with a compound subject (\u201cyour wrath,\u201d \u201cthe time\u201d), followed by three infinitive clauses (\u201cto be judged,\u201d \u201cto give,\u201d \u201cto destroy\u201d). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cThe Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn See the note on the word \u201cservants\u201d in 1:1.
tn Grk \u201cwho fear.\u201d
tn Or \u201cwho deprave.\u201d There is a possible wordplay here on two meanings for \u03b4\u03b9\u03b1\u03c6\u03b8\u03b5\u03af\u03c1\u03c9 (diafqeirw), with the first meaning \u201cdestroy\u201d and the second meaning either \u201cto ruin\u201d or \u201cto make morally corrupt.\u201d See L&N 20.40."}, {"pk": 2855593, "translation": "NET", "book": 66, "chapter": 11, "verse": 19, "text": "Then the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, crashes of thunder, an earthquake, and a great hailstorm.", "comment": "tn Or \u201csounds,\u201d \u201cvoices.\u201d It is not entirely clear what this refers to. BDAG 1071 s.v. \u03c6\u03c9\u03bd\u1f75 1 states, \u201cIn Rv we have \u1f00\u03c3\u03c4\u03c1\u03b1\u03c0\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03c6\u03c9\u03bd\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03b2\u03c1\u03bf\u03bd\u03c4\u03b1\u03af (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?\u2026).\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence on events within the vision.
tn Although BDAG 1075 s.v. \u03c7\u03ac\u03bb\u03b1\u03b6\u03b1 gives the meaning \u201chail\u201d here, it is not clear whether the adjective \u03bc\u03b5\u03b3\u03ac\u03bb\u03b7 (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both."}, {"pk": 2855594, "translation": "NET", "book": 66, "chapter": 12, "verse": 1, "text": "Then a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
sn Sun\u2026moon\u2026stars. This imagery is frequently identified with the nation Israel because of Joseph\u2019s dream in Gen 37."}, {"pk": 2855595, "translation": "NET", "book": 66, "chapter": 12, "verse": 2, "text": "She was pregnant and was screaming in labor pains, struggling to give birth.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cand being tortured,\u201d though \u03b2\u03b1\u03c3\u03b1\u03bd\u03af\u03b6\u03c9 (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, \u201cOf birth-pangs (Anth. Pal. 9, 311 \u03b2\u03ac\u03c3\u03b1\u03bd\u03bf\u03c2 has this mng.) Rv 12:2.\u201d The \u03ba\u03b1\u03af (kai) has not been translated."}, {"pk": 2855596, "translation": "NET", "book": 66, "chapter": 12, "verse": 3, "text": "Then another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns.", "comment": "tn For the translation of \u03b4\u03b9\u03ac\u03b4\u03b7\u03bc\u03b1 (diadhma) as \u201cdiadem crown\u201d see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855597, "translation": "NET", "book": 66, "chapter": 12, "verse": 4, "text": "Now the dragon\u2019s tail swept away a third of the stars in heaven and hurled them to the earth. Then the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate that this remark is virtually parenthetical.
tn Grk \u201cits\u201d; the referent (the dragon) has been specified in the translation for clarity."}, {"pk": 2855598, "translation": "NET", "book": 66, "chapter": 12, "verse": 5, "text": "So the woman gave birth to a son, a male child, who is going to rule over all the nations with an iron rod. Her child was suddenly caught up to God and to his throne,", "comment": "tn Grk \u201cshepherd.\u201d
tn Or \u201call the Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cscepter.\u201d The Greek term \u1fe5\u03ac\u03b2\u03b4\u03bf\u03c2 (rJabdo\") can mean either \u201crod\u201d or \u201cscepter.\u201d sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the conclusion of the anticipated birth.
tn On this term BDAG 135 s.v. \u1f04\u03c1\u03c3\u03b7\u03bd states: \u201cmale\u2026The neut. \u1f04\u03c1\u03c3\u03b5\u03bd Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to \u03c5\u1f31\u03cc\u03bd. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, \u201934, 112.\u201d"}, {"pk": 2855599, "translation": "NET", "book": 66, "chapter": 12, "verse": 6, "text": "and she fled into the wilderness where a place had been prepared for her by God, so she could be taken care of for 1,260 days.", "comment": "tn Grk \u201cwhere she has there a place prepared by God.\u201d
tn Grk \u201cand the woman,\u201d which would be somewhat redundant in English.
tn Or \u201cdesert.\u201d
tn Grk \u201cso they can take care of her.\u201d"}, {"pk": 2855600, "translation": "NET", "book": 66, "chapter": 12, "verse": 7, "text": "Then war broke out in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought back.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9)."}, {"pk": 2855601, "translation": "NET", "book": 66, "chapter": 12, "verse": 8, "text": "But the dragon was not strong enough to prevail, so there was no longer any place left in heaven for him and his angels.", "comment": "tn Grk \u201cfor them\u201d; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the implied contrast.
tn The words \u201cto prevail\u201d are not in the Greek text, but are implied.
tn Grk \u201cfound.\u201d"}, {"pk": 2855602, "translation": "NET", "book": 66, "chapter": 12, "verse": 9, "text": "So that huge dragon \u2014 the ancient serpent, the one called the devil and Satan, who deceives the whole world \u2014 was thrown down to the earth, and his angels along with him.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the result of the war in heaven."}, {"pk": 2855603, "translation": "NET", "book": 66, "chapter": 12, "verse": 10, "text": "Then I heard a loud voice in heaven saying, \u201cThe salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser of our brothers and sisters, the one who accuses them day and night before our God, has been thrown down.", "comment": "tn Grk \u201cbrothers,\u201d but the Greek word may be used for \u201cbrothers and sisters\u201d or \u201cfellow Christians\u201d (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 1, where considerable nonbiblical evidence for the plural \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af [adelfoi] meaning \u201cbrothers and sisters\u201d is cited). The translation \u201cfellow believer\u201d would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic \u201cbrothers and sisters\u201d was chosen to emphasize the fact of a relationship without specifying its type.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Or \u201cthe right of his Messiah to rule.\u201d See L&N 37.35.
tn Or \u201cMessiah\u201d; both \u201cChrist\u201d (Greek) and \u201cMessiah\u201d (Hebrew and Aramaic) mean \u201cone who has been anointed.\u201d
tn Or \u201cwho accuses them continually.\u201d"}, {"pk": 2855604, "translation": "NET", "book": 66, "chapter": 12, "verse": 11, "text": "But they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives so much that they were afraid to die.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast.
sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25."}, {"pk": 2855605, "translation": "NET", "book": 66, "chapter": 12, "verse": 12, "text": "Therefore you heavens rejoice, and all who reside in them! But woe to the earth and the sea because the devil has come down to you! He is filled with terrible anger, for he knows that he only has a little time!\u201d", "comment": "tn The word \u201cBut\u201d is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
tn Grk \u201cand is filled,\u201d a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation."}, {"pk": 2855606, "translation": "NET", "book": 66, "chapter": 12, "verse": 13, "text": "Now when the dragon realized that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.", "comment": "tn Grk \u201csaw.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d because the clause it introduces is clearly resumptive."}, {"pk": 2855607, "translation": "NET", "book": 66, "chapter": 12, "verse": 14, "text": "But the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, to the place God prepared for her, where she is taken care of \u2014 away from the presence of the serpent \u2014 for a time, times, and half a time.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present here.
tn Or \u201cdesert.\u201d
tn The word \u201cGod\u201d is supplied based on the previous statements made concerning \u201cthe place prepared for the woman\u201d in 12:6.
tc The reading \u201cand half a time\u201d (\u03ba\u03b1\u1f76 \u1f25\u03bc\u03b9\u03c3\u03c5 \u03ba\u03b1\u03b9\u03c1\u03bf\u1fe6, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {\u00cc47 \u05d0 A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word \u201ctime\u201d (\u03ba\u03b1\u03b9\u03c1\u1f78\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b9\u03c1\u03bf\u03cd\u03c2, kairon kai kairou\") appears twice before may indicate a scribal oversight.sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each)."}, {"pk": 2855608, "translation": "NET", "book": 66, "chapter": 12, "verse": 15, "text": "Then the serpent spouted water like a river out of his mouth after the woman in an attempt to sweep her away by a flood,", "comment": "tn Grk \u201cso that he might make her swept away.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855609, "translation": "NET", "book": 66, "chapter": 12, "verse": 16, "text": "but the earth came to her rescue; the ground opened up and swallowed the river that the dragon had spewed from his mouth.", "comment": "tn Grk \u201cthe earth helped the woman.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present here.
tn Grk \u201cthe earth opened its mouth\u201d (a metaphor for the ground splitting open)."}, {"pk": 2855610, "translation": "NET", "book": 66, "chapter": 12, "verse": 17, "text": "So the dragon became enraged at the woman and went away to make war on the rest of her children, those who keep God\u2019s commandments and hold to the testimony about Jesus.", "comment": "tn Grk \u201cand having.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the woman\u2019s escape.
tn Grk \u201cher seed\u201d (an idiom for offspring, children, or descendants).
tn Or \u201cwho obey.\u201d
tn Grk \u201cthe testimony of Jesus,\u201d which may involve a subjective genitive (\u201cJesus\u2019 testimony\u201d) or, more likely, an objective genitive (\u201ctestimony about Jesus\u201d)."}, {"pk": 2855611, "translation": "NET", "book": 66, "chapter": 12, "verse": 18, "text": "And the dragon stood on the sand of the seashore.", "comment": "sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
tn Grk \u201che\u201d; the referent (the dragon) has been specified in the translation for clarity.
tc Grk \u1f10\u03c3\u03c4\u03ac\u03b8\u03b7 (estaqh, \u201che stood\u201d). The reading followed by the translation is attested by the better mss (\u00cc47 \u05d0 A C 1854 2344 2351 pc lat syh) while the majority of mss (051 \u00cf vgmss syph co) have the reading \u1f10\u03c3\u03c4\u03ac\u03b8\u03b7\u03bd (estaqhn, \u201cI stood\u201d). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, \u201cI saw.\u201d The reading \u201cI stood\u201d was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea\u2019s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase \u03ba\u03b1\u1f76 \u03b5\u1f36\u03b4\u03bf\u03bd (kai eidon, \u201cand I saw\u201d) marks a transition to a new vision, without reference to the narrator\u2019s activity. On both external and internal grounds, it is best to adopt the third person reading, \u201che stood.\u201d
tn Or \u201csandy beach\u201d (L&N 1.64)."}, {"pk": 2855612, "translation": "NET", "book": 66, "chapter": 13, "verse": 1, "text": "Then I saw a beast coming up out of the sea. It had ten horns and seven heads, and on its horns were ten diadem crowns, and on its heads a blasphemous name.", "comment": "tn For the translation of \u03b4\u03b9\u03ac\u03b4\u03b7\u03bc\u03b1 (diadhma) as \u201cdiadem crown\u201d see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201chaving\u201d (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as \u201cit\u201d because the word for beast (\u03b8\u03b7\u03c1\u03af\u03bf\u03bd, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (\u201che,\u201d \u201chim,\u201d etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
tc \u2021 Several mss (A 051 1611 1854 2053 2344 2351 \u00cfK) read the plural \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b1 (onomata, \u201c[blasphemous] names\u201d), while the singular \u1f44\u03bd\u03bf\u03bc\u03b1 (onoma, \u201cname\u201d) has somewhat better support (\u00cc47 \u05d0 C 1006 1841 2329 \u00cfA). The plural reading seems motivated by the fact that what is written is written \u201con its heads.\u201d In the least, it is a clarifying reading. NA27 puts the plural in brackets, indicating doubts as to its authenticity.sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear."}, {"pk": 2855613, "translation": "NET", "book": 66, "chapter": 13, "verse": 2, "text": "Now the beast that I saw was like a leopard, but its feet were like a bear\u2019s, and its mouth was like a lion\u2019s mouth. The dragon gave the beast his power, his throne, and great authority to rule.", "comment": "tn Grk \u201cgave it\u201d; the referent (the beast) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the parenthetical nature of the following description of the beast.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn For the translation \u201cauthority to rule\u201d for \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 (exousia) see L&N 37.35."}, {"pk": 2855614, "translation": "NET", "book": 66, "chapter": 13, "verse": 3, "text": "One of the beast\u2019s heads appeared to have been killed, but the lethal wound had been healed. And the whole world followed the beast in amazement;", "comment": "tn The phrase \u03c4\u03bf\u1fe6 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5 (tou qanatou) can be translated as an attributive genitive (\u201cdeathly wound\u201d) or an objective genitive (the wound which caused death) and the final \u03b1\u1f50\u03c4\u03bf\u1fe6 (autou) is either possessive or reference/respect.
tn Grk \u201cone of its heads\u201d; the referent (the beast) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201ckilled to death,\u201d an expression emphatic in its redundancy. The phrase behind this translation is \u1f61\u03c2 \u1f10\u03c3\u03c6\u03b1\u03b3\u03bc\u03ad\u03bd\u03bf\u03bd (Jw\" ejsfagmenon). The particle \u1f61\u03c2 is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast\u2019s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
tn On the phrase \u201cthe whole world followed the beast in amazement,\u201d BDAG 445 s.v. \u03b8\u03b1\u03c5\u03bc\u03ac\u03b6\u03c9 2 states, \u201cwonder, be amazed\u2026Rv 17:8. In pregnant constr. \u1f10\u03b8\u03b1\u03c5\u03bc\u03ac\u03c3\u03b8\u03b7 \u1f45\u03bb\u03b7 \u1f21 \u03b3\u1fc6 \u1f40\u03c0\u03af\u03c3\u03c9 \u03c4. \u03b8\u03b7\u03c1\u03af\u03bf\u03c5 the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, \u03bf\u1f33 \u1f51\u03c6\u1fbf \u1f21\u03bc\u1ff6\u03bd \u1f10\u03b8\u03b1\u03c5\u03bc\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd. Sir 7:29; Jos., Ant. 3, 65. \u2013 The act. is also found in this sense: Cebes 2, 3 \u03b8. \u03c4\u03b9\u03bd\u03ac = \u2018admire\u2019 or \u2018venerate\u2019 someone; Epict. 1, 17, 19 \u03b8. \u03c4\u1f78\u03bd \u03b8\u03b5\u03cc\u03bd).\u201d"}, {"pk": 2855615, "translation": "NET", "book": 66, "chapter": 13, "verse": 4, "text": "they worshiped the dragon because he had given ruling authority to the beast, and they worshiped the beast too, saying: \u201cWho is like the beast?\u201d and \u201cWho is able to make war against him?\u201d", "comment": "tn For the translation \u201cruling authority\u201d for \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 (exousia) see L&N 37.35.
tn On the use of the masculine pronoun to refer to the beast, see the note on the word \u201cIt\u201d in 13:1."}, {"pk": 2855616, "translation": "NET", "book": 66, "chapter": 13, "verse": 5, "text": "The beast was given a mouth speaking proud words and blasphemies, and he was permitted to exercise ruling authority for forty-two months.", "comment": "tn Grk \u201cto it was granted.\u201d
tn Grk \u201cand there was given to him.\u201d Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn For the translation \u201cproud words\u201d (Grk \u201cgreat things\u201d or \u201cimportant things\u201d) see BDAG 624 s.v. \u03bc\u03ad\u03b3\u03b1\u03c2 4.b.
tn For the translation \u201cruling authority\u201d for \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 (exousia) see L&N 37.35."}, {"pk": 2855617, "translation": "NET", "book": 66, "chapter": 13, "verse": 6, "text": "So the beast opened his mouth to blaspheme against God \u2014 to blaspheme both his name and his dwelling place, that is, those who dwell in heaven.", "comment": "tn Grk \u201che\u201d (or \u201cit\u201d); the referent (the beast) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the permission granted to the beast.
tc The reading \u201cand his dwelling place\u201d does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in \u201chis\u201d (\u03b1\u1f50\u03c4\u03bf\u1fe6, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading \u201cand half a time\u201d (\u03ba\u03b1\u1f76 \u1f25\u03bc\u03b9\u03c3\u03c5 \u03ba\u03b1\u03b9\u03c1\u03bf\u1fe6, kai {hmisu kairou)."}, {"pk": 2855618, "translation": "NET", "book": 66, "chapter": 13, "verse": 7, "text": "The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people, language, and nation,", "comment": "tn For the translation \u201cruling authority\u201d for \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 (exousia) see L&N 37.35.
tn Grk \u201cand it was given to him to go to war.\u201d Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tc Many mss omit the phrase \u201cit was given to make war with the saints and to overcome them\u201d (\u00cc47 A C 2053 \u00cfA sa). It is, however, found in \u00cc115vid \u05d0 051 1006 (1611) 1841 (1854) 2329 2344 2351 (\u00cfK) lat syph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of \u00cc115 (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase \u201cand it was given to him\u201d (\u03ba\u03b1\u1f76 \u1f10\u03b4\u03cc\u03b8\u03b7 \u03b1\u1f50\u03c4\u1ff7, kai edoqh autw) in v. 7. The scribe\u2019s eye skipped over the first \u03ba\u03b1\u1f76 \u1f10\u03b4\u03cc\u03b8\u03b7 \u03b1\u1f50\u03c4\u1ff7 and went to the second, hence creating an accidental omission of eleven words.
tn Grk \u201cand people,\u201d but \u03ba\u03b1\u03af (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more."}, {"pk": 2855619, "translation": "NET", "book": 66, "chapter": 13, "verse": 8, "text": "and all those who live on the earth will worship the beast, everyone whose name has not been written since the foundation of the world in the book of life belonging to the Lamb who was killed.", "comment": "tn The prepositional phrase \u201csince the foundation of the world\u201d is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, \u201cthe Lamb who was killed\u201d (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase \u201csince the foundation of the world\u201d modifies the verb \u201cwritten\u201d (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase \u201cwritten in the book of life since the foundation of the world\u201d occurs with no ambiguity.
tn Grk \u201cit\u201d; the referent (the beast) has been specified in the translation for clarity.
tn Or \u201cslaughtered\u201d; traditionally, \u201cslain.\u201d"}, {"pk": 2855620, "translation": "NET", "book": 66, "chapter": 13, "verse": 9, "text": "If anyone has an ear, he had better listen!"}, {"pk": 2855621, "translation": "NET", "book": 66, "chapter": 13, "verse": 10, "text": "If anyone is meant for captivity, into captivity he will go. If anyone is to be killed by the sword, then by the sword he must be killed. This requires steadfast endurance and faith from the saints.", "comment": "tn On \u1f67\u03b4\u03b5 (Jwde) here, BDAG 1101 s.v. 2 states: \u201ca ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances\u2026in this case moreover 1 Cor 4:2. \u1f67\u03b4\u03b5 \u1f21 \u03c3\u03bf\u03c6\u03af\u03b1 \u1f10\u03c3\u03c4\u03af\u03bd\u2026Rv 13:18; cf. 17:9. \u1f67\u03b4\u03ad \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1f75\u202613:10; 14:12.\u201d
tc Many mss (C 051* 2351 \u00cfA pc) read \u201cif anyone will kill with the sword, it is necessary for him to be killed with the sword\u201d (\u03b5\u1f34 \u03c4\u03b9\u03c2 \u1f10\u03bd \u03bc\u03b1\u03c7\u03b1\u03af\u03c1\u1fc3 \u1f00\u03c0\u03bf\u03ba\u03c4\u03b5\u03bd\u03b5\u1fd6, \u03b4\u03b5\u1fd6 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f10\u03bd \u03bc\u03b1\u03c7\u03b1\u03af\u03c1\u1fc3 \u1f00\u03c0\u03bf\u03ba\u03c4\u03b1\u03bd\u03b8\u1fc6\u03bd\u03b1\u03b9). Other mss (\u05d0 1006 1611* 1854 al) are similar except that they read a present tense \u201ckills\u201d (\u1f00\u03c0\u03bf\u03ba\u03c4\u03b5\u03af\u03bd\u03b5\u03b9, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads \u201cif anyone is to be killed by the sword, he is to be killed by the sword\u201d (\u03b5\u1f34 \u03c4\u03b9\u03c2 \u1f10\u03bd \u03bc\u03b1\u03c7\u03b1\u03af\u03c1\u1fc3 \u1f00\u03c0\u03bf\u03ba\u03c4\u03b1\u03bd\u03b8\u1fc6\u03bd\u03b1\u03b9 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f10\u03bd \u03bc\u03b1\u03c7\u03b1\u03af\u03c1\u1fc3 \u1f00\u03c0\u03bf\u03ba\u03c4\u03b1\u03bd\u03b8\u1fc6\u03bd\u03b1\u03b9). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus\u2019 comments in Matt 26:52: \u201ceveryone who takes up the sword will die by the sword.\u201d The last variant, however, seems to be taking up an idea found in Jer 15:2: \u201cThose destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.\u201d Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., \u201cwhoever kills with the sword must with the sword be killed\u201d), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God\u2019s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.
tn Or \u201cperseverance.\u201d"}, {"pk": 2855622, "translation": "NET", "book": 66, "chapter": 13, "verse": 11, "text": "Then I saw another beast coming up from the earth. He had two horns like a lamb, but was speaking like a dragon.", "comment": "tn Or perhaps, \u201clike a ram.\u201d Here L&N 4.25 states, \u201cIn the one context in the NT, namely, Re 13:11, in which \u1f00\u03c1\u03bd\u03af\u03bf\u03bd refers literally to a sheep, it is used in a phrase referring to the horns of an \u1f00\u03c1\u03bd\u03af\u03bf\u03bd. In such a context the reference is undoubtedly to a \u2018ram,\u2019 that is to say, the adult male of sheep.\u201d In spite of this most translations render the word \u201clamb\u201d here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
sn This second beast is identified in Rev 16:13 as \u201cthe false prophet.\u201d
tn Grk \u201cand it had,\u201d a continuation of the preceding sentence. On the use of the pronoun \u201che\u201d to refer to the second beast, see the note on the word \u201cIt\u201d in 13:1.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2855623, "translation": "NET", "book": 66, "chapter": 13, "verse": 12, "text": "He exercised all the ruling authority of the first beast on his behalf, and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.", "comment": "tn For the translation \u201cruling authority\u201d for \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 (exousia) see L&N 37.35.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn For this meaning see BDAG 342 s.v. \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd 4.b, \u201cby the authority of, on behalf of Rv 13:12, 14; 19:20.\u201d"}, {"pk": 2855624, "translation": "NET", "book": 66, "chapter": 13, "verse": 13, "text": "He performed momentous signs, even making fire come down from heaven in front of people", "comment": "tn This is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\"), referring to both men and women.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855625, "translation": "NET", "book": 66, "chapter": 13, "verse": 14, "text": "and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.", "comment": "tn Grk \u201cearth, telling.\u201d This is a continuation of the previous sentence in Greek.sn He told followed by an infinitive (\u201cto make an image\u2026\u201d) is sufficiently ambiguous in Greek that it could be taken as \u201che ordered\u201d (so NIV) or \u201che persuaded\u201d (so REB)."}, {"pk": 2855626, "translation": "NET", "book": 66, "chapter": 13, "verse": 15, "text": "The second beast was empowered to give life to the image of the first beast so that it could speak, and could cause all those who did not worship the image of the beast to be killed.", "comment": "tn Grk \u201cit\u201d; the referent (the second beast) has been specified in the translation for clarity.
tn Grk \u201cit was given [permitted] to it [the second beast].\u201d
tn Grk \u201cbreath,\u201d but in context the point is that the image of the first beast is made to come to life and speak.
tn Grk \u201cof the beast\u201d; the word \u201cfirst\u201d has been supplied to specify the referent."}, {"pk": 2855627, "translation": "NET", "book": 66, "chapter": 13, "verse": 16, "text": "He also caused everyone (small and great, rich and poor, free and slave ) to obtain a mark on their right hand or on their forehead.", "comment": "tn See the note on the word \u201cservants\u201d in 1:1.
tn Or \u201cforced\u201d; Grk \u201cmakes\u201d (\u03c0\u03bf\u03b9\u03b5\u1fd6, poiei)."}, {"pk": 2855628, "translation": "NET", "book": 66, "chapter": 13, "verse": 17, "text": "Thus no one was allowed to buy or sell things unless he bore the mark of the beast \u2014 that is, his name or his number.", "comment": "tn Grk \u201cexcept the one who had.\u201d
tn Grk \u201cand that no one be able to buy or sell.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the \u1f35\u03bd\u03b1 (Jina) is left untranslated, the English conjunction \u201cthus\u201d is used to indicate that this is a result clause.
tn The word \u201cthings\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general \u201cthings\u201d was used in the translation because the context is not specific.
tn Grk \u201chis name or the number of his name.\u201d"}, {"pk": 2855629, "translation": "NET", "book": 66, "chapter": 13, "verse": 18, "text": "This calls for wisdom: Let the one who has insight calculate the beast\u2019s number, for it is man\u2019s number, and his number is 666.", "comment": "tn Grk \u201cit is man\u2019s number.\u201d ExSyn 254 states \u201cif \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 is generic, then the sense is, \u2018It is [the] number of humankind.\u2019 It is significant that this construction fits Apollonius\u2019 Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is \u2018it is [the] number of a man\u2019 have the burden of proof on them (for they treat the head noun, \u1f00\u03c1\u03b9\u03b8\u03bc\u03cc\u03c2, as definite and the genitive, \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5, as indefinite \u2013 the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 in a generic sense, meaning \u2018humankind.\u2019 The implications of this grammatical possibility, exegetically speaking, are simply that the number \u2018666\u2019 is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).\u201d See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the \u201cgeneric\u201d understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as \u201cit is the number of a man.\u201d sn The translation man\u2019s number suggests that the beast\u2019s number is symbolic of humanity in general, while the translation a man\u2019s number suggests that it represents an individual.
tn Grk \u201cHere is wisdom.\u201d
tc A few mss (\u00cc115 C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus\u2019 mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar\u2019s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero\u2019s gematria."}, {"pk": 2855630, "translation": "NET", "book": 66, "chapter": 14, "verse": 1, "text": "Then I looked, and here was the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father\u2019s name written on their foreheads.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn The phrase \u201cand here was\u201d expresses the sense of \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd (kai idou)."}, {"pk": 2855631, "translation": "NET", "book": 66, "chapter": 14, "verse": 2, "text": "I also heard a sound coming out of heaven like the sound of many waters and like the sound of loud thunder. Now the sound I heard was like that made by harpists playing their harps,", "comment": "tn Or \u201ca voice\u201d (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate \u03c6\u03c9\u03bd\u1f75 (fwnh) as \u201csound\u201d here.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the introduction of a new topic."}, {"pk": 2855632, "translation": "NET", "book": 66, "chapter": 14, "verse": 3, "text": "and they were singing a new song before the throne and before the four living creatures and the elders. No one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.", "comment": "tn Grk \u201celders, and no one.\u201d This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation."}, {"pk": 2855633, "translation": "NET", "book": 66, "chapter": 14, "verse": 4, "text": "These are the ones who have not defiled themselves with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,", "comment": "tn The aorist passive verb is rendered as a reflexive (\u201cdefiled themselves\u201d) by BDAG 657 s.v. \u03bc\u03bf\u03bb\u03cd\u03bd\u03c9 2."}, {"pk": 2855634, "translation": "NET", "book": 66, "chapter": 14, "verse": 5, "text": "and no lie was found on their lips; they are blameless.", "comment": "tn Grk \u201cin their mouth was not found a lie.\u201d
tc Several mss (\u00cc47 \u05d0 1 1006 1611 2351 \u00cfK pc) have the conjunction \u201cfor\u201d (\u03b3\u03ac\u03c1, gar) here so that the phrase reads: \u201cfor they are blameless.\u201d Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of \u201cfor\u201d than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone."}, {"pk": 2855635, "translation": "NET", "book": 66, "chapter": 14, "verse": 6, "text": "Then I saw another angel flying directly overhead, and he had an eternal gospel to proclaim to those who live on the earth \u2014 to every nation, tribe, language, and people.", "comment": "tn Grk \u201cand tribe,\u201d but \u03ba\u03b1\u03af (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tc Most mss (\u00cc47 \u05d0* \u00cf sa) lack \u1f04\u03bb\u03bb\u03bf\u03bd (allon, \u201canother\u201d) here, but the support for it is stronger (\u00cc115vid \u05d02 A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to \u201cangel\u201d (\u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2, angelos).
tn L&N 1.10 states, \u201ca point or region of the sky directly above the earth \u2013 \u2018high in the sky, midpoint in the sky, directly overhead, straight above in the sky.\u2019\u201d
tn Grk \u201chaving.\u201d
tn Or \u201can eternal gospel to announce as good news.\u201d
tn Grk \u201cto those seated on the earth.\u201d"}, {"pk": 2855636, "translation": "NET", "book": 66, "chapter": 14, "verse": 7, "text": "He declared in a loud voice: \u201cFear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!\u201d", "comment": "tn Grk \u201cpeople, saying.\u201d In the Greek text this is a continuation of the previous sentence. For the translation of \u03bb\u03ad\u03b3\u03c9 (legw) as \u201cdeclare,\u201d see BDAG 590 s.v. 2.e."}, {"pk": 2855637, "translation": "NET", "book": 66, "chapter": 14, "verse": 8, "text": "A second angel followed the first, declaring: \u201cFallen, fallen is Babylon the great city! She made all the nations drink of the wine of her immoral passion.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The words \u201cthe first\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
tc There are several different variants comprising a textual problem involving \u201csecond\u201d (\u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2, deuteros). First, several mss (A 1 2329 \u00cfK) read \u201canother, a second angel\u201d (\u1f04\u03bb\u03bb\u03bf\u03c2 \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2, allo\" deutero\" angelo\"). Second, other mss (\u00cc47 \u05d0* 1006 1841 1854 pc) read just \u201canother, a second\u201d (\u1f04\u03bb\u03bb\u03bf\u03c2 \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2). Third, the reading \u201canother angel\u201d (\u1f04\u03bb\u03bb\u03bf\u03c2 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (\u05d02 [C reads \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03bd instead of \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2] 051 1611 2053 2344 \u00cfA) support the reading \u201canother, a second angel\u201d (\u1f04\u03bb\u03bb\u03bf\u03c2 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the \u201cangel\u201d on the basis of its similarity to \u201canother\u201d (\u1f04\u03bb\u03bb\u03bf\u03c2). The third reading either intentionally or accidentally left out the word \u201csecond.\u201d In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with \u201csecond\u201d floating, and with \u201cthird\u201d in the text in 14:9, one could possibly see \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2 as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2 was part of the original text here.) It is difficult to account for the rise of the other readings if \u201csecond\u201d is not original. And the undisputed use of \u201cthird\u201d (\u03c4\u03c1\u03af\u03c4\u03bf\u03c2, tritos) in 14:9 may be another indicator that the adjective \u201csecond\u201d was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.
tn Grk \u201cAnd another angel, a second.\u201d
tn For the translation of \u03bb\u03ad\u03b3\u03c9 (legw) as \u201cdeclare,\u201d see BDAG 590 s.v. 2.e.
sn The fall of Babylon the great city is described in detail in Rev 18:2\u201324.
tn Or \u201call the Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Grk \u201cof the wine of the passion of the sexual immorality of her.\u201d Here \u03c4\u1fc6\u03c2 \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1\u03c2 (th\" porneia\") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word \u201cwrath\u201d in 16:19)."}, {"pk": 2855638, "translation": "NET", "book": 66, "chapter": 14, "verse": 9, "text": "A third angel followed the first two, declaring in a loud voice: \u201cIf anyone worships the beast and his image, and takes the mark on his forehead or his hand,", "comment": "tn Grk \u201cAnd another angel, a third.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cfollowed them.\u201d
tn For the translation of \u03bb\u03ad\u03b3\u03c9 (legw) as \u201cdeclare,\u201d see BDAG 590 s.v. 2.e."}, {"pk": 2855639, "translation": "NET", "book": 66, "chapter": 14, "verse": 10, "text": "that person will also drink of the wine of God\u2019s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb.", "comment": "tn Traditionally, \u201cbrimstone.\u201d
tn Grk \u201che himself.\u201d
tn The Greek word for \u201canger\u201d here is \u03b8\u03c5\u03bc\u03cc\u03c2 (qumos), a wordplay on the \u201cpassion\u201d (\u03b8\u03c5\u03bc\u03cc\u03c2) of the personified city of Babylon in 14:8."}, {"pk": 2855640, "translation": "NET", "book": 66, "chapter": 14, "verse": 11, "text": "And the smoke from their torture will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.\u201d", "comment": "tn The present tense \u1f00\u03bd\u03b1\u03b2\u03b1\u03af\u03bd\u03b5\u03b9 (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive \u03b2\u03b1\u03c3\u03b1\u03bd\u03b9\u03c3\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (basanisqhsetai) in v. 10.
tn Grk \u201cand.\u201d
tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
tn The present tense \u1f14\u03c7\u03bf\u03c5\u03c3\u03b9\u03bd (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on \u201cwill go up\u201d earlier in this verse)."}, {"pk": 2855641, "translation": "NET", "book": 66, "chapter": 14, "verse": 12, "text": "This requires the steadfast endurance of the saints \u2014 those who obey God\u2019s commandments and hold to their faith in Jesus.", "comment": "tn Grk \u201cwho keep.\u201d
tn Grk \u201cfaith of Jesus.\u201d The construction may mean either \u201cfaith in Jesus\u201d or \u201cfaithful to Jesus.\u201d Either translation implies that \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 (pistis) can mean either \u201cfaith\u201d or \u201cfaithfulness.\u201d
tn Grk \u201cHere is.\u201d
tn Or \u201cthe perseverance.\u201d
tn The words \u201chold to\u201d are implied as a repetition of the participle translated \u201ckeep\u201d (\u03bf\u1f31 \u03c4\u03b7\u03c1\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2, Joi throunte\")."}, {"pk": 2855642, "translation": "NET", "book": 66, "chapter": 14, "verse": 13, "text": "Then I heard a voice from heaven say, \u201cWrite this: \u2018Blessed are the dead, those who die in the Lord from this moment on!\u2019\u201d \u201cYes,\u201d says the Spirit, \u201cso they can rest from their hard work, because their deeds will follow them.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201ctheir deeds will follow with them.\u201d
tn Or \u201cfrom their trouble\u201d (L&N 22.7)."}, {"pk": 2855643, "translation": "NET", "book": 66, "chapter": 14, "verse": 14, "text": "Then I looked, and a white cloud appeared, and seated on the cloud was one like a son of man! He had a golden crown on his head and a sharp sickle in his hand.", "comment": "tn This phrase constitutes an allusion to Dan 7:13. Concerning \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 (Juio\" tou anqrwpou), BDAG 1026 s.v. \u03c5\u1f31\u03cc\u03c2 2.d.\u03b3 says: \u201c\u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 lit. \u2018the son of the man\u2019\u2026\u2018the human being, the human one, the man\u2019\u2026On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a \u2018Son of Man\u2019 or \u2018Man\u2019, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)\u2026Outside the gospels: Ac 7:56\u2026Rv 1:13; 14:14 (both after Da 7:13\u2026).\u201d The term \u201cson\u201d here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to \u201cthe son of man\u201d found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase \u201cson of man\u201d as definite, involving allusions to Dan 7:13 and \u201cthe son of man\u201d gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
tn Grk \u201clike a son of man, having.\u201d In the Greek text this is a continuation of the previous sentence.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201cand behold, a white cloud.\u201d"}, {"pk": 2855644, "translation": "NET", "book": 66, "chapter": 14, "verse": 15, "text": "Then another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, \u201cUse your sickle and start to reap, because the time to reap has come, since the earth\u2019s harvest is ripe!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn The aorist \u03b8\u03ad\u03c1\u03b9\u03c3\u03bf\u03bd (qerison) has been translated ingressively.
tn Grk \u201cSend out.\u201d"}, {"pk": 2855645, "translation": "NET", "book": 66, "chapter": 14, "verse": 16, "text": "So the one seated on the cloud swung his sickle over the earth, and the earth was reaped.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the angel\u2019s directions."}, {"pk": 2855646, "translation": "NET", "book": 66, "chapter": 14, "verse": 17, "text": "Then another angel came out of the temple in heaven, and he too had a sharp sickle.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative."}, {"pk": 2855647, "translation": "NET", "book": 66, "chapter": 14, "verse": 18, "text": "Another angel, who was in charge of the fire, came from the altar and called in a loud voice to the angel who had the sharp sickle, \u201cUse your sharp sickle and gather the clusters of grapes off the vine of the earth, because its grapes are now ripe.\u201d", "comment": "tn Or perhaps, \u201cits bunches of grapes\u201d (a different Greek word from the previous clause). L&N 3.38 states, \u201cthe fruit of grapevines (see 3.27) \u2013 \u2018grape, bunch of grapes.\u2019 \u03c4\u03c1\u03cd\u03b3\u03b7\u03c3\u03bf\u03bd \u03c4\u03bf\u1f7a\u03c2 \u03b2\u03cc\u03c4\u03c1\u03c5\u03b1\u03c2 \u03c4\u1fc6\u03c2 \u1f00\u03bc\u03c0\u03ad\u03bb\u03bf\u03c5 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2, \u1f45\u03c4\u03b9 \u1f24\u03ba\u03bc\u03b1\u03c3\u03b1\u03bd \u03b1\u1f31 \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u03b1\u1f76 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u2018cut the grapes from the vineyard of the earth because its grapes are ripe\u2019 Re 14:18. Some scholars have contended that \u03b2\u03cc\u03c4\u03c1\u03c5\u03c2 means primarily a bunch of grapes, while \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1f75 designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cwho had authority over.\u201d This appears to be the angel who tended the fire on the altar.
tn Grk \u201cto the one having the sharp sickle\u201d; the referent (the angel in v. 17) has been specified in the translation for clarity.
tn Grk \u201cSend.\u201d
tn On this term BDAG 1018 s.v. \u03c4\u03c1\u03c5\u03b3\u03ac\u03c9 states: \u201c\u2018gather in\u2019 ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)\u2026W. acc. of that which bears the fruit gather the fruit of the vine\u2026or the vineyard (s. \u1f04\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 a) Rv 14:19.\u201d
tn On this term BDAG 181 s.v. \u03b2\u03cc\u03c4\u03c1\u03c5\u03c2 states, \u201cbunch of grapes Rv 14:18\u2026The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. \u0395\u1f50\u03ba\u03b1\u03c1\u03c0\u03af\u03b1: Metrophanes says that in the district of \u0395\u1f50\u03ba\u03b1\u03c1\u03c0\u03af\u03b1 in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.\u201d
tn The genitive \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2 (ths ghs), taken symbolically, could be considered a genitive of apposition.
tn On the use of \u1f25\u03ba\u03bc\u03b1\u03c3\u03b1\u03bd (hkmasan) BDAG 36 s.v. \u1f00\u03ba\u03bc\u03ac\u03b6\u03c9 states, \u201cto bloom\u2026of grapes\u2026Rv 14:18.\u201d"}, {"pk": 2855648, "translation": "NET", "book": 66, "chapter": 14, "verse": 19, "text": "So the angel swung his sickle over the earth and gathered the grapes from the vineyard of the earth and tossed them into the great winepress of the wrath of God.", "comment": "tn Or \u201cvine.\u201d BDAG 54 s.v. \u1f04\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 a states, \u201c\u03c4\u03c1\u03c5\u03b3\u1fb6\u03bd \u03c4\u03bf\u1f7a\u03c2 \u03b2\u03cc\u03c4\u03c1\u03c5\u03b1\u03c2 \u03c4\u1fc6\u03c2 \u1f00. \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2 to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but \u1f00 may be taking on the meaning of \u1f00\u03bc\u03c0\u03b5\u03bb\u1f7d\u03bd, as oft. in pap., possibly PHib. 70b, 2 [III bc].\u201d The latter alternative has been followed in the translation (\u1f00\u03bc\u03c0\u03b5\u03bb\u1f7d\u03bd = \u201cvineyard\u201d).
tn Although the gender of \u03bc\u03ad\u03b3\u03b1\u03bd (megan, masc.) does not match the gender of \u03bb\u03b7\u03bd\u03cc\u03bd (lhnon, fem.) it has been taken to modify that word (as do most English translations).
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the angel\u2019s directions."}, {"pk": 2855649, "translation": "NET", "book": 66, "chapter": 14, "verse": 20, "text": "Then the winepress was stomped outside the city, and blood poured out of the winepress up to the height of horses\u2019 bridles for a distance of almost two hundred miles.", "comment": "tn Grk \u201c1,600 stades.\u201d A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
tn L&N 6.7 states, \u201cIn Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as \u2018about a meter and a half\u2019 or \u2018about five feet.\u2019\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855650, "translation": "NET", "book": 66, "chapter": 15, "verse": 1, "text": "Then I saw another great and astounding sign in heaven: seven angels who have seven final plagues (they are final because in them God\u2019s anger is completed).", "comment": "tn Grk \u201cseven plagues \u2013 the last ones.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative."}, {"pk": 2855651, "translation": "NET", "book": 66, "chapter": 15, "verse": 2, "text": "Then I saw something like a sea of glass mixed with fire, and those who had conquered the beast and his image and the number of his name. They were standing by the sea of glass, holding harps given to them by God.", "comment": "tn Grk \u201cof his name, standing.\u201d A new sentence was started here in the translation by supplying the words \u201cThey were.\u201d
tn Grk \u201charps of God.\u201d The phrase \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (tou qeou) has been translated as a genitive of agency.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
sn See Rev 4:6 where the sea of glass was mentioned previously.
tn Or \u201chad been victorious over\u201d; traditionally, \u201chad overcome.\u201d
tn Or \u201con.\u201d The preposition \u1f10\u03c0\u03af (epi) with the accusative case could mean \u201con, at, by, near\u201d; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. \u1f10\u03c0\u03af 1.c.\u03b3, \u201cAt, by, near someone or someth.\u201d"}, {"pk": 2855652, "translation": "NET", "book": 66, "chapter": 15, "verse": 3, "text": "They sang the song of Moses the servant of God and the song of the Lamb: \u201cGreat and astounding are your deeds, Lord God, the All-Powerful! Just and true are your ways, King over the nations!", "comment": "tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.\u201d
tc Certain mss (\u00cc47 \u05d0*,2 C 1006 1611 1841 pc) read \u201cages\u201d (\u03b1\u1f30\u1f7d\u03bd\u03c9\u03bd, aiwnwn) instead of \u201cnations\u201d (\u1f10\u03b8\u03bd\u1ff6\u03bd, eqnwn), which itself is supported by several mss (\u05d01 A 051 \u00cf). The ms evidence seems to be fairly balanced, though \u03b1\u1f30\u1f7d\u03bd\u03c9\u03bd has somewhat better support. The replacement of \u201cages\u201d with \u201cnations\u201d is possibly a scribal attempt to harmonize this verse with the use of \u201cnations\u201d in the following verse. On the other hand, the idea of \u201cnations\u201d fits well with v. 4 and it may be that \u201cages\u201d is a scribal attempt to assimilate this text to 1 Tim 1:17: \u201cthe king of the ages\u201d (\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03c4\u1ff6\u03bd \u03b1\u1f30\u1f7d\u03bd\u03c9\u03bd, basileu\" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term \u201cking\u201d occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either \u201cages\u201d or \u201cnations\u201d apart from this verse. Probably the reading \u201cnations\u201d should be considered original due to the influence of 1 Tim 1:17.
tn Here \u03ba\u03b1\u03af (kai) has not been translated.
tn See the note on the word \u201cservants\u201d in 1:1.
tn Grk \u201csaying.\u201d The participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) is redundant in contemporary English and has not been translated.
tn Or \u201crighteous,\u201d although the context favors justice as the theme."}, {"pk": 2855653, "translation": "NET", "book": 66, "chapter": 15, "verse": 4, "text": "Who will not fear you, O Lord, and glorify your name, because you alone are holy? All nations will come and worship before you for your righteous acts have been revealed.\u201d", "comment": "tn Or \u201cand praise.\u201dsn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9\u201310 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations \u201ccoming to his temple\u201d to worship (Isa 2:2\u20133, 49:22\u201323, 66:23\u201324; Micah 4:2; Zech 8:20\u201322). See G. K. Beale, Revelation [NIGTC], 796-97.
tn Or \u201call the Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Or perhaps, \u201cyour sentences of condemnation.\u201d On \u03b4\u03b9\u03ba\u03b1\u03af\u03c9\u03bc\u03b1 (dikaiwma) in this context BDAG 249 s.v. 2. states, \u201crighteous deed\u2026\u03b4\u03b9\u1fbf \u1f11\u03bd\u1f78\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u1f7d\u03bc\u03b1\u03c4\u03bf\u03c2 (opp. \u03c0\u03b1\u03c1\u03ac\u03c0\u03c4\u03c9\u03bc\u03b1) Ro 5:18. \u2013 B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= \u2018sentence of condemnation\u2019 [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [\u03ba\u03b1\u03c4\u1f70] \u03c4\u1f78 \u03b4\u03b9[\u03ba\u03b1\u03af]\u03c9\u03bc\u03b1 \u03c4\u1f78 \u03ba\u03c5\u03c1\u03c9[\u03b8\u03ad\u03bd]= \u2018acc. to the sentence which has become valid\u2019]; difft. Wengst, s. above); 19:8.\u201d
sn Because you alone are holy. In the Greek text the sentence literally reads \u201cbecause alone holy.\u201d Three points can be made in connection with John\u2019s language here: (1) Omitting the second person, singular verb \u201cyou are\u201d lays stress on the attribute of God\u2019s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God\u2019s holiness and complete \u201cotherness\u201d in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John\u2019s use of the term holy is also intriguing since it is the term \u1f45\u03c3\u03b9\u03bf\u03c2 (Josios) and not the more common NT term \u1f05\u03b3\u03b9\u03bf\u03c2 (Jagios). The former term evokes images of Christ\u2019s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the \u201choly one\u201d (\u1f45\u03c3\u03b9\u03bf\u03c2). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the \u201choly blessings\u201d (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3\u20134, when John refers to God as \u201choly,\u201d using the term \u1f45\u03c3\u03b9\u03bf\u03c2 in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97)."}, {"pk": 2855654, "translation": "NET", "book": 66, "chapter": 15, "verse": 5, "text": "After these things I looked, and the temple (the tent of the testimony) was opened in heaven,", "comment": "tn On this term BDAG 928 s.v. \u03c3\u03ba\u03b7\u03bd\u1f75 1.b.\u03b1 states, \u201c\u1f21 \u03c3\u03ba\u03b7\u03bd\u1f74 \u03c4\u03bf\u1fe6 \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03bf\u03c5 the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.\u2026) Ac 7:44; 1 Cl 43:2, 5,\u201d and then continues in section 2 to state, \u201cRv 15:5 speaks of a \u03bd\u03b1\u1f78\u03c2 \u03c4\u1fc6\u03c2 \u03c3\u03ba\u03b7\u03bd\u1fc6\u03c2 \u03c4\u03bf\u1fe6 \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03bf\u03c5 \u1f10\u03bd \u03c4\u1ff7 \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff7. God\u2019s \u03c3\u03ba.= dwelling is in heaven 13:6, and will some time be among humans 21:3.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cthe temple of the tent of the testimony\u201d (\u1f41 \u03bd\u03b1\u03cc\u03c2 \u03c4\u1fc6\u03c2 \u03c3\u03ba\u03b7\u03bd\u1fc6\u03c2 \u03c4\u03bf\u1fe6 \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03bf\u03c5, Jo naos ths skhnhs tou marturiou). The genitive \u201cof the tent\u201d is probably an appositional genitive and should be rendered as \u201cthe temple, which is the tent.\u201d The entire expression, then, would be \u201cthe temple which is the tent of testimony,\u201d that is, \u201cthe heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness\u201d (G. K. Beale, Revelation [NIGTC], 801-2). sn In the OT the expression \u201ctent of the testimony\u201d occurs frequently (130 times in Exodus through Deuteronomy). The \u201ctestimony\u201d refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John\u2019s description."}, {"pk": 2855655, "translation": "NET", "book": 66, "chapter": 15, "verse": 6, "text": "and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts around their chests.", "comment": "tn Or \u201cwide golden sashes,\u201d but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one\u2019s clothing (L&N 6.178)."}, {"pk": 2855656, "translation": "NET", "book": 66, "chapter": 15, "verse": 7, "text": "Then one of the four living creatures gave the seven angels seven golden bowls filled with the wrath of God who lives forever and ever,", "comment": "tn Or \u201canger.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855657, "translation": "NET", "book": 66, "chapter": 15, "verse": 8, "text": "and the temple was filled with smoke from God\u2019s glory and from his power. Thus no one could enter the temple until the seven plagues from the seven angels were completed.", "comment": "tn Grk \u201cpower, and no one.\u201d A new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthus\u201d to indicate the implied result of the temple being filled with smoke."}, {"pk": 2855658, "translation": "NET", "book": 66, "chapter": 16, "verse": 1, "text": "Then I heard a loud voice from the temple declaring to the seven angels: \u201cGo and pour out on the earth the seven bowls containing God\u2019s wrath.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Or \u201canger.\u201d Here \u03c4\u03bf\u1fe6 \u03b8\u03c5\u03bc\u03bf\u1fe6 (tou qumou) has been translated as a genitive of content."}, {"pk": 2855659, "translation": "NET", "book": 66, "chapter": 16, "verse": 2, "text": "So the first angel went and poured out his bowl on the earth. Then ugly and painful sores appeared on the people who had the mark of the beast and who worshiped his image.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u2018the men,\u201d but this is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") and refers to both men and women.
tn Grk \u201cthe first\u201d; the referent (the first angel) has been specified in the translation for clarity.
tn Or \u201culcerated sores\u201d; the term in the Greek text is singular but is probably best understood as a collective singular.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the directions given by the voice from the temple."}, {"pk": 2855660, "translation": "NET", "book": 66, "chapter": 16, "verse": 3, "text": "Next, the second angel poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnext\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cthe second\u201d; the referent (the second angel) has been specified in the translation for clarity."}, {"pk": 2855661, "translation": "NET", "book": 66, "chapter": 16, "verse": 4, "text": "Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cthe third\u201d; the referent (the third angel) has been specified in the translation for clarity."}, {"pk": 2855662, "translation": "NET", "book": 66, "chapter": 16, "verse": 5, "text": "Now I heard the angel of the waters saying: \u201cYou are just \u2014 the one who is and who was, the Holy One \u2014 because you have passed these judgments,", "comment": "tn Or \u201crighteous,\u201d although the context favors justice as the theme.
tn Or \u201cbecause you have judged these things.\u201d The pronoun \u03c4\u03b1\u1fe6\u03c4\u03b1 (tauta) is neuter gender.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the somewhat parenthetical nature of the remarks that follow."}, {"pk": 2855663, "translation": "NET", "book": 66, "chapter": 16, "verse": 6, "text": "because they poured out the blood of your saints and prophets, so you have given them blood to drink. They got what they deserved!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
tn Grk \u201cThey are worthy\u201d; i.e., of this kind of punishment. By extension, \u201cthey got what they deserve.\u201d"}, {"pk": 2855664, "translation": "NET", "book": 66, "chapter": 16, "verse": 7, "text": "Then I heard the altar reply, \u201cYes, Lord God, the All-Powerful, your judgments are true and just!\u201d", "comment": "tn Grk \u201cthe altar saying.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.\u201d"}, {"pk": 2855665, "translation": "NET", "book": 66, "chapter": 16, "verse": 8, "text": "Then the fourth angel poured out his bowl on the sun, and it was permitted to scorch people with fire.", "comment": "tn Grk \u201cmen,\u201d but this is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") and refers to both men and women.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cthe fourth\u201d; the referent (the fourth angel) has been specified in the translation for clarity."}, {"pk": 2855666, "translation": "NET", "book": 66, "chapter": 16, "verse": 9, "text": "Thus people were scorched by the terrible heat, yet they blasphemed the name of God, who has ruling authority over these plagues, and they would not repent and give him glory.", "comment": "tn Grk \u201cmen,\u201d but this is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") and refers to both men and women.
tn On this phrase BDAG 536 s.v. \u03ba\u03b1\u1fe6\u03bc\u03b1 states, \u201cburning, heat Rv 7:16\u2026\u03ba\u03b1\u03c5\u03bc\u03b1\u03c4\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9 \u03ba. \u03bc\u03ad\u03b3\u03b1 be burned with a scorching heat 16:9.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cyet\u201d to indicate the contrast present in this context.
tn For the translation \u201cruling authority\u201d for \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 (exousia) see L&N 37.35.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthus\u201d to indicate the implied result of the bowl poured on the sun."}, {"pk": 2855667, "translation": "NET", "book": 66, "chapter": 16, "verse": 10, "text": "Then the fifth angel poured out his bowl on the throne of the beast so that darkness covered his kingdom, and people began to bite their tongues because of their pain.", "comment": "tn Grk \u201cmen,\u201d but this is a generic use of \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") and refers to both men and women.
tn The preposition \u1f10\u03ba (ek) has been translated here and twice in the following verse with a causal sense.
tn On this term BDAG 620 s.v. \u03bc\u03b1\u03c3\u03ac\u03bf\u03bc\u03b1\u03b9 states, \u201cbite w. acc. \u03c4\u1f70\u03c2 \u03b3\u03bb\u1f7d\u03c3\u03c3\u03b1\u03c2 bite their tongues Rv 16:10.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cthe fifth\u201d; the referent (the fifth angel) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso that\u201d to indicate the implied result of the fifth bowl being poured out.
tn Grk \u201chis kingdom became dark.\u201d"}, {"pk": 2855668, "translation": "NET", "book": 66, "chapter": 16, "verse": 11, "text": "They blasphemed the God of heaven because of their sufferings and because of their sores, but nevertheless they still refused to repent of their deeds.", "comment": "tn Grk \u201cand they did not repent.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut nevertheless\u201d to express the contrast here.
tn Grk \u201cpains\u201d (the same term in Greek [\u03c0\u03cc\u03bd\u03bf\u03c2, ponos] as the last word in v. 11, here translated \u201csufferings\u201d because it is plural). BDAG 852 s.v. 2 states, \u201c\u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c0. in pain\u2026Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) \u1f10\u03ba \u03c4\u1ff6\u03bd \u03c0. \u2026because of their sufferings vs. 11.\u201d
tn Or \u201culcerated sores\u201d (see 16:2).
tn Grk \u201cthey did not repent\u201d The addition of \u201cstill refused\u201d reflects the hardness of people\u2019s hearts in the context."}, {"pk": 2855669, "translation": "NET", "book": 66, "chapter": 16, "verse": 12, "text": "Then the sixth angel poured out his bowl on the great river Euphrates and dried up its water to prepare the way for the kings from the east.", "comment": "tn Grk \u201cin order that the way might be prepared.\u201d Here the passive construction has been translated as an active one.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cthe sixth\u201d; the referent (the sixth angel) has been specified in the translation for clarity.
tn Grk \u201cand its water was dried up.\u201d Here the passive construction has been translated as an active one.
tn Grk \u201cfrom the rising of the sun.\u201d BDAG 74 s.v. \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1f75 2.a takes this as a geographical direction: \u201c\u1f00\u03c0\u1f78 \u1f00. \u1f21\u03bb\u03af\u03bf\u03c5\u2026from the east Rv 7:2; 16:12; simply \u1f00\u03c0\u1f78 \u1f00. \u202621:13.\u201d"}, {"pk": 2855670, "translation": "NET", "book": 66, "chapter": 16, "verse": 13, "text": "Then I saw three unclean spirits that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
sn According to the next verse, these three unclean spirits are spirits of demons."}, {"pk": 2855671, "translation": "NET", "book": 66, "chapter": 16, "verse": 14, "text": "For they are the spirits of the demons performing signs who go out to the kings of the earth to bring them together for the battle that will take place on the great day of God, the All-Powerful.", "comment": "tn BDAG 699 s.v. \u03bf\u1f30\u03ba\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7 1 states, \u201cthe inhabited earth, the world\u2026\u1f45\u03bb\u03b7 \u1f21 \u03bf\u1f30\u03ba. the whole inhabited earth\u2026Mt 24:14; Ac 11:28; Rv 3:10; 16:14.\u201d
tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.\u201d"}, {"pk": 2855672, "translation": "NET", "book": 66, "chapter": 16, "verse": 15, "text": "(Look! I will come like a thief! Blessed is the one who stays alert and does not lose his clothes so that he will not have to walk around naked and his shameful condition be seen.)", "comment": "tn On the translation of \u1f00\u03c3\u03c7\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7 (aschmosunh) as \u201cshameful condition\u201d see L&N 25.202. The indefinite third person plural (\u201cand they see\u201d) has been translated as a passive here.
tn Grk \u201cand keeps.\u201d BDAG 1002 s.v. \u03c4\u03b7\u03c1\u03ad\u03c9 2.c states \u201cof holding on to someth. so as not to give it up or lose it\u2026\u03c4\u1f70 \u1f31\u03bc\u03ac\u03c4\u03b9\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 Rv 16:15 (or else he will have to go naked).\u201d
sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus\u2019 warning in Mark 13:15\u201316 and parallels."}, {"pk": 2855673, "translation": "NET", "book": 66, "chapter": 16, "verse": 16, "text": "Now the spirits gathered the kings and their armies to the place that is called Armageddon in Hebrew.", "comment": "tn Grk \u201cgathered them\u201d; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
tn Grk \u201cthey\u201d; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
tc There are many variations in the spelling of this name among the Greek mss, although \u1ffe\u0391\u03c1\u03bc\u03b1\u03b3\u03b5\u03b4\u1f7d\u03bd (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.tn Or \u201cHarmagedon\u201d (a literal transliteration of the Greek), or \u201cHar-Magedon\u201d (NASB), meaning \u201cthe Mount of Magedon\u201d in Hebrew."}, {"pk": 2855674, "translation": "NET", "book": 66, "chapter": 16, "verse": 17, "text": "Finally the seventh angel poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: \u201cIt is done!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cfinally\u201d to indicate the conclusion of the seven bowl judgments.
tn Grk \u201cthe seventh\u201d; the referent (the seventh angel) has been specified in the translation for clarity."}, {"pk": 2855675, "translation": "NET", "book": 66, "chapter": 16, "verse": 18, "text": "Then there were flashes of lightning, roaring, and crashes of thunder, and there was a tremendous earthquake \u2014 an earthquake unequaled since humanity has been on the earth, so tremendous was that earthquake.", "comment": "tn Or \u201csounds,\u201d \u201cvoices.\u201d It is not entirely clear what this refers to. BDAG 1071 s.v. \u03c6\u03c9\u03bd\u1f75 1 states, \u201cIn Rv we have \u1f00\u03c3\u03c4\u03c1\u03b1\u03c0\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03c6\u03c9\u03bd\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03b2\u03c1\u03bf\u03bd\u03c4\u03b1\u03af (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?\u2026).\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn The singular \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used generically here to refer to the human race."}, {"pk": 2855676, "translation": "NET", "book": 66, "chapter": 16, "verse": 19, "text": "The great city was split into three parts and the cities of the nations collapsed. So Babylon the great was remembered before God, and was given the cup filled with the wine made of God\u2019s furious wrath.", "comment": "tn Following BDAG 461 s.v. \u03b8\u03c5\u03bc\u03cc\u03c2 2, the combination of the genitives of \u03b8\u03c5\u03bc\u03cc\u03c2 (qumo\") and \u1f40\u03c1\u03b3\u1f75 (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God\u2019s wrath for her.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cof the Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Grk \u201cfell.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of Babylon\u2019s misdeeds (see Rev 14:8).
tn Grk \u201cthe cup of the wine of the anger of the wrath of him.\u201d The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word \u201cwrath\u201d)."}, {"pk": 2855677, "translation": "NET", "book": 66, "chapter": 16, "verse": 20, "text": "Every island fled away and no mountains could be found.", "comment": "sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
tn Grk \u201cAnd every.\u201d Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201cvanished.\u201d"}, {"pk": 2855678, "translation": "NET", "book": 66, "chapter": 16, "verse": 21, "text": "And gigantic hailstones, weighing about a hundred pounds each, fell from heaven on people, but they blasphemed God because of the plague of hail, since it was so horrendous.", "comment": "tn Grk \u201con men,\u201d but \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (anqrwpo\") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
tn Grk \u201cthe men\u201d; for stylistic reasons the pronoun \u201cthey\u201d is used here.
tn Grk \u201csince the plague of it was exceedingly great.\u201d
tn Grk \u201cthe plague of it.\u201d
tn Here BDAG 988 s.v. \u03c4\u03b1\u03bb\u03b1\u03bd\u03c4\u03b9\u03b1\u1fd6\u03bf\u03c2 states, \u201cweighing a talent\u2026\u03c7\u03ac\u03bb\u03b1\u03b6\u03b1 \u03bc\u03b5\u03b3\u03ac\u03bb\u03b7 \u1f61\u03c2 \u03c4\u03b1\u03bb\u03b1\u03bd\u03c4\u03b9\u03b1\u03af\u03b1 a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.\u201d This means each hailstone would weigh just under 100 pounds or 40 kilograms.
tn Or \u201cthe sky.\u201d Due to the apocalyptic nature of this book, it is probably best to leave the translation as \u201cfrom heaven,\u201d since God is ultimately the source of the judgment."}, {"pk": 2855679, "translation": "NET", "book": 66, "chapter": 17, "verse": 1, "text": "Then one of the seven angels who had the seven bowls came and spoke to me. \u201cCome,\u201d he said, \u201cI will show you the condemnation and punishment of the great prostitute who sits on many waters,", "comment": "tn Here one Greek term, \u03ba\u03c1\u03af\u03bc\u03b1 (krima), has been translated by the two English terms \u201ccondemnation\u201d and \u201cpunishment.\u201d See BDAG 567 s.v. 4.b, \u201cmostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4\u2026\u03c4\u1f78 \u03ba. \u03c4\u1fc6\u03c2 \u03c0\u03cc\u03c1\u03bd\u03b7\u03c2 the condemnation and punishment of the prostitute Rv 17:1.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201cwith me.\u201d The translation \u201cwith me\u201d implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, \u03bc\u03b5\u03c4\u1fbf \u1f10\u03bc\u03bf\u1fe6 (met\u2019 emou, \u201cwith me\u201d) was translated as \u201cto me.\u201d"}, {"pk": 2855680, "translation": "NET", "book": 66, "chapter": 17, "verse": 2, "text": "with whom the kings of the earth committed sexual immorality and the earth\u2019s inhabitants got drunk with the wine of her immorality.\u201d", "comment": "tn This is the same word translated \u201csexual immorality\u201d earlier in the verse, but here the qualifier \u201csexual\u201d has not been repeated for stylistic reasons."}, {"pk": 2855681, "translation": "NET", "book": 66, "chapter": 17, "verse": 3, "text": "So he carried me away in the Spirit to a wilderness, and there I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.", "comment": "tn The word \u201cthere\u201d is not in the Greek text, but is supplied for stylistic reasons.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the angel\u2019s invitation to witness the fate of the prostitute.
tn Or \u201cin the spirit.\u201d \u201cSpirit\u201d could refer either to the Holy Spirit or the human spirit, but in either case John was in \u201ca state of spiritual exaltation best described as a trance\u201d (R. H. Mounce, Revelation [NICNT], 75).
tn Or \u201cdesert.\u201d"}, {"pk": 2855682, "translation": "NET", "book": 66, "chapter": 17, "verse": 4, "text": "Now the woman was dressed in purple and scarlet clothing, and adorned with gold, precious stones, and pearls. She held in her hand a golden cup filled with detestable things and unclean things from her sexual immorality.", "comment": "tn Grk \u201cpearls, having in her hand.\u201d Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
tn The word \u201cclothing\u201d is supplied to clarify that the words \u201cpurple\u201d and \u201cscarlet\u201d refer to cloth or garments rather than colors.
tn Grk \u201cgilded with gold\u201d (an instance of semantic reinforcement, see L&N 49.29).
tc Several mss (including 1611 1854 2053 \u00cfK pc) read \u201csexual immorality on/of the earth\u201d (\u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1\u03c2 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2, porneia\" th\" gh\") instead of \u201cher sexual immorality.\u201d Other mss (\u05d0 syh** [co]) read \u201cher sexual immorality and the earth\u2019s\u201d (\u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2, porneia\" aujth\" kai th\" gh\"). The translation is a rendering of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2, found in {A 1006 2344 al}. It seems that the first reading \u201csexuality immorality on/of the earth\u201d was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of \u201cof the world\u201d (\u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2) at the end of v. 5. The original wording seems to be \u201cher sexual immorality\u201d; codex \u05d0 has conflated the two readings."}, {"pk": 2855683, "translation": "NET", "book": 66, "chapter": 17, "verse": 5, "text": "On her forehead was written a name, a mystery: \u201cBabylon the Great, the Mother of prostitutes and of the detestable things of the earth.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Some translations consider the word \u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd (musthrion, \u201cmystery\u201d) a part of the name written (\u201cMystery Babylon the Great,\u201d so KJV, NIV), but the gender of both \u1f44\u03bd\u03bf\u03bc\u03b1 (onoma, \u201cname\u201d) and \u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd are neuter, while the gender of \u201cBabylon\u201d is feminine. This strongly suggests that \u03bc\u03c5\u03c3\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd should be understood as an appositive to \u1f44\u03bd\u03bf\u03bc\u03b1 (\u201ca name, i.e., a mystery\u201d)."}, {"pk": 2855684, "translation": "NET", "book": 66, "chapter": 17, "verse": 6, "text": "I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. I was greatly astounded when I saw her.", "comment": "tn Grk \u201cI marveled a great marvel\u201d (an idiom for great astonishment).
tn Or \u201cof the witnesses to Jesus.\u201d Here the genitive \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855685, "translation": "NET", "book": 66, "chapter": 17, "verse": 7, "text": "But the angel said to me, \u201cWhy are you astounded? I will interpret for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her.", "comment": "tn Grk \u201cI will tell you,\u201d but since what follows is the angel\u2019s interpretation of the vision, \u201cinterpret for you\u201d is the preferred translation here.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2855686, "translation": "NET", "book": 66, "chapter": 17, "verse": 8, "text": "The beast you saw was, and is not, but is about to come up from the abyss and then go to destruction. The inhabitants of the earth \u2014 all those whose names have not been written in the book of life since the foundation of the world \u2014 will be astounded when they see that the beast was, and is not, but is to come.", "comment": "tn On this term BDAG 2 s.v. \u1f04\u03b2\u03c5\u03c3\u03c3\u03bf\u03c2 2 states, \u201cnetherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the \u03b8\u03b7\u03c1\u03af\u03bf\u03bd, the Antichrist 11:7; 17:8; of \u1fbf\u0391\u03b2\u03b1\u03b4\u03b4\u1f7d\u03bd (q.v.), the angel of the underworld 9:11\u2026\u03c6\u03c1\u03ad\u03b1\u03c1 \u03c4\u1fc6\u03c2 \u1f00. 9:1f; capable of being sealed 9:1; 20:1, 3.\u201d
tn Some translations take the \u1f45\u03c4\u03b9 (Joti) here as causal: \u201cbecause he was, and is not, but is to come\u201d (so NIV, NRSV), but it is much more likely that the subject of the \u1f45\u03c4\u03b9 clause has been assimilated into the main clause: \u201cwhen they see the beast, that he was\u2026\u201d = \u201cwhen they see that the beast was\u201d (so BDAG 732 s.v. \u1f45\u03c4\u03b9 1.f, where Rev 17:8 is listed).
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855687, "translation": "NET", "book": 66, "chapter": 17, "verse": 9, "text": "(This requires a mind that has wisdom.) The seven heads are seven mountains the woman sits on. They are also seven kings:", "comment": "tn Grk \u201cHere is the mind that has wisdom.\u201d
tn It is important to note that the height of \u201cmountains\u201d versus \u201chills\u201d or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem."}, {"pk": 2855688, "translation": "NET", "book": 66, "chapter": 17, "verse": 10, "text": "five have fallen; one is, and the other has not yet come, but whenever he does come, he must remain for only a brief time.", "comment": "tn That is, one currently reigns."}, {"pk": 2855689, "translation": "NET", "book": 66, "chapter": 17, "verse": 11, "text": "The beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855690, "translation": "NET", "book": 66, "chapter": 17, "verse": 12, "text": "The ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority as kings with the beast for one hour.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn For the translation \u201cruling authority\u201d for \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1 (exousia) see L&N 37.35."}, {"pk": 2855691, "translation": "NET", "book": 66, "chapter": 17, "verse": 13, "text": "These kings have a single intent, and they will give their power and authority to the beast.", "comment": "tn The word \u201ckings\u201d is not in the Greek text, but has been supplied to clarify the referent."}, {"pk": 2855692, "translation": "NET", "book": 66, "chapter": 17, "verse": 14, "text": "They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying the Lamb are the called, chosen, and faithful.\u201d", "comment": "tn See BDAG 636 s.v. \u03bc\u03b5\u03c4\u03ac A.2.a.\u03b1."}, {"pk": 2855693, "translation": "NET", "book": 66, "chapter": 17, "verse": 15, "text": "Then the angel said to me, \u201cThe waters you saw (where the prostitute is seated) are peoples, multitudes, nations, and languages.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201cand multitudes,\u201d but \u03ba\u03b1\u03af (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
tn Grk \u201che\u201d; the referent (the angel) has been specified in the translation for clarity."}, {"pk": 2855694, "translation": "NET", "book": 66, "chapter": 17, "verse": 16, "text": "The ten horns that you saw, and the beast \u2014 these will hate the prostitute and make her desolate and naked. They will consume her flesh and burn her up with fire.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The final clause could also be turned into an adverbial clause of means: \u201cThey will consume her flesh by burning her with fire.\u201d
tn A new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855695, "translation": "NET", "book": 66, "chapter": 17, "verse": 17, "text": "For God has put into their minds to carry out his purpose by making a decision to give their royal power to the beast until the words of God are fulfilled.", "comment": "tn Or \u201ccompleted.\u201d
tn On this term BDAG 203 s.v. \u03b3\u03bd\u1f7d\u03bc\u03b7 4 states, \u201cdeclaration, decision, resolution\u2026of God Rv 17:17.\u201d
tn For this translation see BDAG 168 s.v. \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 1.a, \u201ckingship, royal power, royal rule.\u201d
tn Grk \u201chearts.\u201d
tn Or \u201chis intent.\u201d
tn The infinitive \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 (poihsai) was translated here as giving the logical means by which God\u2019s purpose was carried out."}, {"pk": 2855696, "translation": "NET", "book": 66, "chapter": 17, "verse": 18, "text": "As for the woman you saw, she is the great city that has sovereignty over the kings of the earth.\u201d", "comment": "tn Grk \u201cAnd.\u201d Because this remark is somewhat resumptive in nature, \u201cas for\u201d is used in the translation."}, {"pk": 2855697, "translation": "NET", "book": 66, "chapter": 18, "verse": 1, "text": "After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance.", "comment": "tn Grk \u201cglory\u201d; but often in the sense of splendor, brightness, or radiance (see L&N 14.49)."}, {"pk": 2855698, "translation": "NET", "book": 66, "chapter": 18, "verse": 2, "text": "He shouted with a powerful voice: \u201cFallen, fallen, is Babylon the great! She has become a lair for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detested beast.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style
tn Here BDAG 1067 s.v. \u03c6\u03c5\u03bb\u03b1\u03ba\u1f75 3 states, \u201ca place where guarding is done, prison\u2026Of the nether world or its place of punishment (\u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism \u201946, 116f). It is in a \u03c6. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a \u03c6\u03c5\u03bb\u03b1\u03ba\u1f75 haunt for all kinds of unclean spirits and birds 18:2ab.\u201d
tn Or \u201cIt\u201d (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.
tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., \u201cand a haunt for every unclean spirit, and a haunt for every unclean bird\u201d [\u03ba\u03b1\u1f76 \u03c6\u03c5\u03bb\u03b1\u03ba\u1f74 \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f00\u03ba\u03b1\u03b8\u03ac\u03c1\u03c4\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c6\u03c5\u03bb\u03b1\u03ba\u1f74 \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u1f40\u03c1\u03bd\u03ad\u03bf\u03c5 \u1f00\u03ba\u03b1\u03b8\u03ac\u03c1\u03c4\u03bf\u03c5, kai fulakh panto\" pneumato\" akaqartou kai fulakh panto\" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (\u03ba\u03b1\u1f76 \u03c6\u03c5\u03bb\u03b1\u03ba\u1f74 \u03c0\u03b1\u03bd\u03c4\u03cc\u03c2) and endings (\u1f00\u03ba\u03b1\u03b8\u03ac\u03c1\u03c4\u03bf\u03c5) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (\u201ca haunt for every unclean animal\u201d [\u03ba\u03b1\u1f76 \u03c6\u03c5\u03bb\u03b1\u03ba\u1f74 \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u03b8\u03b7\u03c1\u03af\u03bf\u03c5 \u1f00\u03ba\u03b1\u03b8\u03ac\u03c1\u03c4\u03bf\u03c5, kai fulakh panto\" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (\u05d0 C 051 \u00cf). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today."}, {"pk": 2855699, "translation": "NET", "book": 66, "chapter": 18, "verse": 3, "text": "For all the nations have fallen from the wine of her immoral passion, and the kings of the earth have committed sexual immorality with her, and the merchants of the earth have gotten rich from the power of her sensual behavior.\u201d", "comment": "tn Or \u201call the Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn According to BDAG 949 s.v. \u03c3\u03c4\u03c1\u1fc6\u03bd\u03bf\u03c2 and \u03c3\u03c4\u03c1\u03b7\u03bd\u03b9\u03ac\u03c9, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.
tc \u2021 Several mss (\u05d0 A C 1006* 1611 1841 2030 \u00cfK), including the best witnesses, read \u201chave fallen\u201d (\u03c0\u03b5\u03c0\u03c4\u1f7d\u03ba\u03b1\u03c3\u03b9\u03bd or \u03c0\u03ad\u03c0\u03c4\u03c9\u03ba\u03b1\u03bd [peptwkasin or peptwkan]). The singular \u03c0\u03ad\u03c0\u03c4\u03c9\u03ba\u03b5\u03bd (peptwken), which is better grammatically with the neuter plural subject \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7 (panta ta eqnh, \u201call the nations\u201d), is read by 1854 2062 pc; 2042 pc read \u03c0\u03b5\u03c0\u03cc\u03c4\u03b9\u03ba\u03b5\u03bd (pepotiken). A few mss (1006c 2329 pc latt syh) read \u201chave drunk\u201d (\u03c0\u03ad\u03c0\u03c9\u03ba\u03b1\u03bd/\u03c0\u03b5\u03c0\u1f7d\u03ba\u03b1\u03c3\u03b9\u03bd, pepwkan/pepwkasin); the singular \u03c0\u03ad\u03c0\u03c9\u03ba\u03b5\u03bd (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is \u201chave fallen.\u201d That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is \u201cscarcely suitable in the context\u201d), and for that reason certain mss seem to have changed it to \u201chave drunk\u201d to agree with the idea of \u201cwine\u201d (\u03bf\u1f34\u03bd\u03bf\u03c5, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term \u201cwine\u201d expects a verb of drinking. When he sees \u201chave fallen\u201d and knows that in Greek the verbs \u201chave fallen\u201d and \u201chave drunk\u201d are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the \u201chave drunk\u201d reading. This appears to be more reasonable than to conclude that three early uncials (i.e., \u05d0 A C) as well as a great number of other witnesses all felt the need to change \u201chave drunk\u201d (\u03c0\u03ad\u03c0\u03c9\u03ba\u03b1\u03bd) to \u201chave fallen\u201d (\u03c0\u03ad\u03c0\u03c4\u03c9\u03ba\u03b1\u03bd), even if \u201cfallen\u201d occurs in the immediate context (\u201cfallen, fallen, [\u1f14\u03c0\u03b5\u03c3\u03b5\u03bd \u1f14\u03c0\u03b5\u03c3\u03b5\u03bd, epesen epesen] Babylon the great\u201d in the preceding verse). The preferred reading, on both external and internal grounds, is \u201chave fallen,\u201d and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.
tn See the notes on the words \u201cpassion\u201d in Rev 14:8 and \u201cwrath\u201d in 16:19."}, {"pk": 2855700, "translation": "NET", "book": 66, "chapter": 18, "verse": 4, "text": "Then I heard another voice from heaven saying, \u201cCome out of her, my people, so you will not take part in her sins and so you will not receive her plagues,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative."}, {"pk": 2855701, "translation": "NET", "book": 66, "chapter": 18, "verse": 5, "text": "because her sins have piled up all the way to heaven and God has remembered her crimes.", "comment": "tn That is, remembered her sins to execute judgment on them.
tn On \u1f10\u03ba\u03bf\u03bb\u03bb\u1f75\u03b8\u03b7\u03c3\u03b1\u03bd (ekollhqhsan) BDAG 556 s.v. \u03ba\u03bf\u03bb\u03bb\u03ac\u03c9 2.a.\u03b2 states, \u201cfig. cling to = come in close contact with (cp. Ps 21:16; 43:26 \u1f10\u03ba\u03bf\u03bb\u03bb\u1f75\u03b8\u03b7 \u03b5\u1f30\u03c2 \u03b3\u1fc6\u03bd \u1f21 \u03b3\u03b1\u03c3\u03c4\u1f74\u03c1 \u1f21\u03bc\u1ff6\u03bd. The act.=\u2018bring into contact\u2019 PGM 5, 457 \u03ba\u03bf\u03bb\u03bb\u1f75\u03c3\u03b1\u03c2 \u03c4. \u03bb\u03af\u03b8\u03bf\u03bd \u03c4\u1ff7 \u1f60\u03c4\u03af\u1ff3) \u1f10\u03ba\u03bf\u03bb\u03bb\u1f75\u03b8\u03b7\u03c3\u03b1\u03bd \u03b1\u1f31 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03b9 \u1f04\u03c7\u03c1\u03b9 \u03c4. \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6 the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.\u201d
tn Or \u201cup to the sky\u201d (the same Greek word means both \u201cheaven\u201d and \u201csky\u201d).
tn Or \u201cher sins.\u201d"}, {"pk": 2855702, "translation": "NET", "book": 66, "chapter": 18, "verse": 6, "text": "Repay her the same way she repaid others; pay her back double corresponding to her deeds. In the cup she mixed, mix double the amount for her.", "comment": "tn The word \u201cothers\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn On this term BDAG 252 s.v. \u03b4\u03b9\u03c0\u03bb\u03cc\u03c9 states, \u201cto double \u03c4\u1f70 \u03b4\u03b9\u03c0\u03bb\u1fb6 pay back double Rv 18:6.\u201d"}, {"pk": 2855703, "translation": "NET", "book": 66, "chapter": 18, "verse": 7, "text": "As much as she exalted herself and lived in sensual luxury, to this extent give her torment and grief because she said to herself, \u2018I rule as queen and am no widow; I will never experience grief!\u2019", "comment": "tn On the term \u1f10\u03c3\u03c4\u03c1\u03b7\u03bd\u03af\u03b1\u03c3\u03b5\u03bd (estrhniasen) BDAG 949 s.v. \u03c3\u03c4\u03c1\u03b7\u03bd\u03b9\u03ac\u03c9 states, \u201clive in luxury, live sensually Rv 18:7. W. \u03c0\u03bf\u03c1\u03bd\u03b5\u03cd\u03b5\u03b9\u03bd vs. 9.\u201d
tn \u201cAs much as\u201d is the translation of \u1f45\u03c3\u03b1 (Josa).
tn Grk \u201csaid in her heart,\u201d an idiom for saying something to oneself."}, {"pk": 2855704, "translation": "NET", "book": 66, "chapter": 18, "verse": 8, "text": "For this reason, she will experience her plagues in a single day: disease, mourning, and famine, and she will be burned down with fire, because the Lord God who judges her is powerful!\u201d", "comment": "tn This is the same Greek word (\u03c0\u03ad\u03bd\u03b8\u03bf\u03c2, penqo\") translated \u201cgrief\u201d in vv. 7\u20138.
tn Grk \u201cFor this reason, her plagues will come.\u201d
tn Grk \u201cdeath.\u201d \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
tn Here \u201cburned down\u201d was used to translate \u03ba\u03b1\u03c4\u03b1\u03ba\u03b1\u03c5\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 (katakauqhsetai) because a city is in view."}, {"pk": 2855705, "translation": "NET", "book": 66, "chapter": 18, "verse": 9, "text": "Then the kings of the earth who committed immoral acts with her and lived in sensual luxury with her will weep and wail for her when they see the smoke from the fire that burns her up.", "comment": "tn Grk \u201cfrom the burning of her.\u201d For the translation \u201cthe smoke from the fire that burns her up,\u201d see L&N 14.63.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn On the term \u1f10\u03c3\u03c4\u03c1\u03b7\u03bd\u03af\u03b1\u03c3\u03b5\u03bd (estrhniasen) BDAG 949 s.v. \u03c3\u03c4\u03c1\u03b7\u03bd\u03b9\u03ac\u03c9 states, \u201clive in luxury, live sensually Rv 18:7. W. \u03c0\u03bf\u03c1\u03bd\u03b5\u03cd\u03b5\u03b9\u03bd vs. 9.\u201d"}, {"pk": 2855706, "translation": "NET", "book": 66, "chapter": 18, "verse": 10, "text": "They will stand a long way off because they are afraid of her torment, and will say, \u201cWoe, woe, O great city, Babylon the powerful city! For in a single hour your doom has come!\u201d", "comment": "tn Or \u201cjudgment,\u201d condemnation,\u201d \u201cpunishment.\u201d BDAG 569 s.v. \u03ba\u03c1\u03af\u03c3\u03b9\u03c2 1.a.\u03b2 states, \u201cThe word oft. means judgment that goes against a person, condemnation, and the sentence that follows\u2026\u1f21 \u03ba. \u03c3\u03bf\u03c5 your judgment Rv 18:10.\u201d"}, {"pk": 2855707, "translation": "NET", "book": 66, "chapter": 18, "verse": 11, "text": "Then the merchants of the earth will weep and mourn for her because no one buys their cargo any longer \u2014", "comment": "tn On \u03b3\u03cc\u03bc\u03bf\u03c2 (gomos) BDAG 205 s.v. states, \u201cload, freight\u2026cargo of a ship\u2026Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content\u2026\u03b3. \u03c7\u03c1\u03c5\u03c3\u03bf\u1fe6 a cargo of gold vs. 12.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855708, "translation": "NET", "book": 66, "chapter": 18, "verse": 12, "text": "cargo such as gold, silver, precious stones, pearls, fine linen, purple cloth, silk, scarlet cloth, all sorts of things made of citron wood, all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble,", "comment": "tn Grk \u201cand silver,\u201d but \u03ba\u03b1\u03af (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
tn On the translation of \u03ba\u03cc\u03ba\u03ba\u03b9\u03bd\u03bf\u03bd (kokkinon) as \u201cscarlet cloth\u201d see L&N 6.170.
tn On this term BDAG 924-25 s.v. \u03c3\u03b9\u03c1\u03b9\u03ba\u03cc\u03c2 states, \u201cper. to silk from Ser, subst. \u03c4\u1f78 \u03c3\u03b9\u03c1\u03b9\u03ba\u03cc\u03bd silk cloth or garments w. other costly materials Rv 18:12.\u201d
tn On the phrase \u03c0\u1fb6\u03bd \u03be\u03cd\u03bb\u03bf\u03bd \u03b8\u03cd\u03ca\u03bd\u03bf\u03bd (pan xulon quinon) L&N 3.63 states, \u201cpertaining to being made or consisting of citron wood (that is, from a citron tree) \u2013 \u2018of citron wood.\u2019 \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03bd \u03be\u03cd\u03bb\u03bf\u03bd \u03b8\u03cd\u03ca\u03bd\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03bd \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 \u1f10\u03bb\u03b5\u03c6\u03ac\u03bd\u03c4\u03b9\u03bd\u03bf\u03bd \u2018and all kinds of things made of citron wood and all kinds of objects made of ivory\u2019 Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.\u201d"}, {"pk": 2855709, "translation": "NET", "book": 66, "chapter": 18, "verse": 13, "text": "cinnamon, spice, incense, perfumed ointment, frankincense, wine, olive oil and costly flour, wheat, cattle and sheep, horses and four-wheeled carriages, slaves and human lives.", "comment": "tn Grk \u201cand bodies and souls of men.\u201d This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life \u2013 some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
tn On the term \u1f04\u03bc\u03c9\u03bc\u03bf\u03bd (amwmon) L&N 5.23 states, \u201ca generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice \u2013 \u2018spice, amomum.\u2019 \u03ba\u03b9\u03bd\u03bd\u03ac\u03bc\u03c9\u03bc\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f04\u03bc\u03c9\u03bc\u03bf\u03bd \u03ba\u03b1\u1f76 \u03b8\u03c5\u03bc\u03b9\u03ac\u03bc\u03b1\u03c4\u03b1 \u2018cinnamon and spice and incense\u2019 Re 18:13. In most translations \u1f04\u03bc\u03c9\u03bc\u03bf\u03bd is interpreted as spice in general.\u201d
tn Or \u201cmyrrh,\u201d a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
tn The Greek term \u03bb\u03af\u03b2\u03b1\u03bd\u03bf\u03c2 (libano\") refers to the aromatic resin of a certain type of tree (L&N 6.212).
tn On \u03c3\u03b5\u03bc\u03af\u03b4\u03b1\u03bb\u03b9\u03c2 (semidali\") L&N 5.10 states, \u201ca fine grade of wheat flour \u2013 \u2018fine flour.\u2019 \u03bf\u1f36\u03bd\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f14\u03bb\u03b1\u03b9\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c3\u03b5\u03bc\u03af\u03b4\u03b1\u03bb\u03b9\u03bd \u03ba\u03b1\u1f76 \u03c3\u1fd6\u03c4\u03bf\u03bd \u2018wine and oil and fine flour and wheat\u2019 Re 18:13. In some languages \u2018fine flour\u2019 may be best expressed as \u2018expensive flour.\u2019 Such a rendering fits well the context of Re 18:13.\u201d
tn Or \u201cand wagons.\u201d On the term \u1fe5\u03ad\u03b4\u03b7 (rJedh) see L&N 6.53: \u201ca four-wheeled carriage or wagon used for travel or the transportation of loads \u2013 \u2018carriage, wagon.\u2019 The term \u1fe5\u03ad\u03b4\u03b7 occurs only in Re 18:13 in a list of products bought and sold by merchants.\u201d"}, {"pk": 2855710, "translation": "NET", "book": 66, "chapter": 18, "verse": 14, "text": "(The ripe fruit you greatly desired has gone from you, and all your luxury and splendor have gone from you \u2014 they will never ever be found again!)", "comment": "tn On \u03c4\u1f70 \u03bb\u03b1\u03bc\u03c0\u03c1\u03ac (ta lampra) BDAG 585 s.v. \u03bb\u03b1\u03bc\u03c0\u03c1\u03cc\u03c2 4 states, \u201csplendor\u2026in which a rich man takes delight (cp. Jos., Ant. 12, 220 \u03b4\u03c9\u03c1\u03b5\u1f70\u03c2 \u03b4\u03bf\u1f7a\u03c2 \u03bb\u03b1\u03bc\u03c0\u03c1\u03ac\u03c2) Rv 18:14.\u201d
tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person. sn This verse forms a parenthetical aside in the narrative.
tn On \u1f40\u03c0\u1f7d\u03c1\u03b1 (opwra) L&N 3.34 states, \u201c\u1f21 \u1f40\u03c0\u1f7d\u03c1\u03b1 \u03c3\u03bf\u03c5 \u03c4\u1fc6\u03c2 \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1\u03c2 \u03c4\u1fc6\u03c2 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u2018the ripe fruit for which you longed\u2019 Re 18:14. In this one occurrence of \u1f40\u03c0\u1f7d\u03c1\u03b1 in the NT, \u2018ripe fruit\u2019 is to be understood in a figurative sense of \u2018good things.\u2019\u201d
tn Grk \u201cyou desired in your soul.\u201d
tn On \u03bb\u03b9\u03c0\u03b1\u03c1\u03cc\u03c2 (liparo\") BDAG 597 s.v. states, \u201cluxury Rv 18:14.\u201d"}, {"pk": 2855711, "translation": "NET", "book": 66, "chapter": 18, "verse": 15, "text": "The merchants who sold these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep and mourn,", "comment": "tn Grk \u201cher torment, weeping.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words \u201cThey will\u201d here.
tn Grk \u201cthe merchants [sellers] of these things.\u201d"}, {"pk": 2855712, "translation": "NET", "book": 66, "chapter": 18, "verse": 16, "text": "saying, \u201cWoe, woe, O great city \u2014 dressed in fine linen, purple and scarlet clothing, and adorned with gold, precious stones, and pearls \u2014", "comment": "tn The word \u201cclothing\u201d is supplied to clarify that the words \u201cpurple\u201d and \u201cscarlet\u201d refer to cloth or garments rather than colors.
tn Grk \u201cgilded with gold\u201d (an instance of semantic reinforcement, see L&N 49.29)."}, {"pk": 2855713, "translation": "NET", "book": 66, "chapter": 18, "verse": 17, "text": "because in a single hour such great wealth has been destroyed!\u201d And every ship\u2019s captain, and all who sail along the coast \u2014 seamen, and all who make their living from the sea, stood a long way off", "comment": "tn Grk \u201cand as many as.\u201d
tn On \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u1f75\u03c4\u03b7\u03c2 (kubernhth\") BDAG 574 s.v. 1 states, \u201cone who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.\u201d
tn Or perhaps, \u201ceveryone who sails as a passenger.\u201d On \u03c0\u03bb\u03ad\u03c9\u03bd (plewn) BDAG 825 s.v. \u03c0\u03bb\u03ad\u03c9 states, \u201c\u03c0\u1fb6\u03c2 \u1f41 \u1f10\u03c0\u1f76 \u03c4\u03cc\u03c0\u03bf\u03bd \u03c0\u03bb\u03ad\u03c9\u03bd everyone who sails to a place = seafarer, sea traveler\u2026Rv 18:17. The vv.ll.\u2026have led to various interpretations. Some render: everyone who sails along the coast\u2026See EbNestle, Einf\u00fchrung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. \u00c5rsb. \u201943, 31 note \u1f41 \u1f10\u03c0\u03af\u03c4\u03bf\u03c0\u03bf\u03bd \u03c0\u03bb\u03ad\u03c9\u03bd=one who sails occasionally, a passenger. \u2013 S. also IHeikel, StKr 106, \u201934/\u201935, 317).\u201d
tn On \u1f20\u03c1\u03b7\u03bc\u1f7d\u03b8\u03b7 (hrhmwqh) L&N 20.41 states, \u201cto suffer destruction, with the implication of being deserted and abandoned \u2013 \u2018to be destroyed, to suffer destruction, to suffer desolation.\u2019 \u1f10\u03c1\u03b7\u03bc\u03cc\u03bf\u03bc\u03b1\u03b9: \u03bc\u03b9\u1fb7 \u1f65\u03c1\u1fb3 \u1f20\u03c1\u03b7\u03bc\u1f7d\u03b8\u03b7 \u1f41 \u03c4\u03bf\u03c3\u03bf\u1fe6\u03c4\u03bf\u03c2 \u03c0\u03bb\u03bf\u1fe6\u03c4\u03bf\u03c2 \u2018such great wealth has been destroyed within a single hour\u2019 Re 18:17.\u201d"}, {"pk": 2855714, "translation": "NET", "book": 66, "chapter": 18, "verse": 18, "text": "and began to shout when they saw the smoke from the fire that burned her up, \u201cWho is like the great city?\u201d", "comment": "tn Grk \u201cfrom the burning of her, saying.\u201d For the translation \u201cthe smoke from the fire that burned her up,\u201d see L&N 14.63. Here the participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes, \u201csaying\u201d) has not been translated because it is redundant in contemporary English.
tn Here the imperfect \u1f14\u03ba\u03c1\u03b1\u03b6\u03bf\u03bd (ekrazon) has been translated ingressively."}, {"pk": 2855715, "translation": "NET", "book": 66, "chapter": 18, "verse": 19, "text": "And they threw dust on their heads and were shouting with weeping and mourning, \u201cWoe, Woe, O great city \u2014 in which all those who had ships on the sea got rich from her wealth \u2014 because in a single hour she has been destroyed!\u201d", "comment": "tn On \u1f21\u03c1\u03b7\u03bc\u1f7d\u03b8\u03b7 (Jhrhmwqh) L&N 20.41 states, \u201cto suffer destruction, with the implication of being deserted and abandoned \u2013 \u2018to be destroyed, to suffer destruction, to suffer desolation.\u2019 \u1f10\u03c1\u03b7\u03bc\u03cc\u03bf\u03bc\u03b1\u03b9: \u03bc\u03b9\u1fb7 \u1f65\u03c1\u1fb3 \u1f20\u03c1\u03b7\u03bc\u1f7d\u03b8\u03b7 \u1f41 \u03c4\u03bf\u03c3\u03bf\u1fe6\u03c4\u03bf\u03c2 \u03c0\u03bb\u03bf\u1fe6\u03c4\u03bf\u03c2 \u2018such great wealth has been destroyed within a single hour\u2019 Re 18:17.\u201d
tn Grk \u201cwith weeping and mourning, saying.\u201d Here the participle \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 (legontes) has not been translated because it is redundant in contemporary English."}, {"pk": 2855716, "translation": "NET", "book": 66, "chapter": 18, "verse": 20, "text": "(Rejoice over her, O heaven, and you saints and apostles and prophets, for God has pronounced judgment against her on your behalf!)", "comment": "tn On the phrase \u201cpronounced judgment\u201d BDAG 567 s.v. \u03ba\u03c1\u03af\u03bc\u03b1 4.b states, \u201cThe OT is the source of the expr. \u03ba\u03c1\u03af\u03bd\u03b5\u03b9\u03bd \u03c4\u1f78 \u03ba\u03c1. (cp. Zech 7:9; 8:16; Ezk 44:24) \u1f14\u03ba\u03c1\u03b9\u03bd\u03b5\u03bd \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c4\u1f78 \u03ba\u03c1\u03af\u03bc\u03b1 \u1f51\u03bc\u1ff6\u03bd \u1f10\u03be \u03b1\u1f50\u03c4\u1fc6\u03c2 God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.\u201d
tn Grk \u201cGod has judged a judgment of you of her.\u201d Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person. sn This verse forms a parenthetical aside in the narrative."}, {"pk": 2855717, "translation": "NET", "book": 66, "chapter": 18, "verse": 21, "text": "Then one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said, \u201cWith this kind of sudden violent force Babylon the great city will be thrown down and it will never be found again!", "comment": "tn On \u1f45\u03c1\u03bc\u03b7\u03bc\u03b1 ({ormhma) BDAG 724 s.v. states, \u201cviolent rush, onset \u1f41\u03c1\u03bc\u1f75\u03bc\u03b1\u03c4\u03b9 \u03b2\u03bb\u03b7\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 \u0392\u03b1\u03b2\u03c5\u03bb\u1f7d\u03bd Babylon will be thrown down with violence Rv 18:21.\u201d L&N 68.82 refers to the suddenness of the force or violence.
sn Thrown down is a play on both the words and the action. The angel\u2019s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative."}, {"pk": 2855718, "translation": "NET", "book": 66, "chapter": 18, "verse": 22, "text": "And the sound of the harpists, musicians, flute players, and trumpeters will never be heard in you again. No craftsman who practices any trade will ever be found in you again; the noise of a mill will never be heard in you again.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn This is a different Greek word (\u03bc\u03cd\u03bb\u03bf\u03c2, mulos) from the one for the millstone in v. 21 (\u03bc\u03cd\u03bb\u03b9\u03bd\u03bf\u03c2, mulinos). See L&N 7.68.
tn The shift to a second person pronoun here corresponds to the Greek text.
tn On this term BDAG 1001 s.v. \u03c4\u03b5\u03c7\u03bd\u03af\u03c4\u03b7\u03c2 states, \u201ccraftsperson, artisan, designer\u2026Of a silversmith Ac 19:24, 25 v.l., 38\u2026.Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). \u03c0\u1fb6\u03c2 \u03c4\u03b5\u03c7\u03bd\u03af\u03c4\u03b7\u03c2 \u03c0\u03ac\u03c3\u03b7\u03c2 \u03c4\u03ad\u03c7\u03bd\u03b7\u03c2 Rv 18:22.\u201d"}, {"pk": 2855719, "translation": "NET", "book": 66, "chapter": 18, "verse": 23, "text": "Even the light from a lamp will never shine in you again! The voices of the bridegroom and his bride will never be heard in you again. For your merchants were the tycoons of the world, because all the nations were deceived by your magic spells!", "comment": "tn On the term \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u03b1 (farmakeia, \u201cmagic spells\u201d) see L&N 53.100: \u201cthe use of magic, often involving drugs and the casting of spells upon people \u2013 \u2018to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.\u2019 \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u03b1: \u1f10\u03bd \u03c4\u1fc7 \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u1fb3 \u03c3\u03bf\u03c5 \u1f10\u03c0\u03bb\u03b1\u03bd\u1f75\u03b8\u03b7\u03c3\u03b1\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7 \u2018with your magic spells you deceived all the peoples (of the world)\u2019 Re 18:23.\u201d
tn Or \u201call the Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d)."}, {"pk": 2855720, "translation": "NET", "book": 66, "chapter": 18, "verse": 24, "text": "The blood of the saints and prophets was found in her, along with the blood of all those who had been killed on the earth.\u201d", "comment": "tn Grk \u201cand of all.\u201d The phrase \u201calong with the blood\u201d has been repeated from the previous clause for stylistic reasons.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The shift in pronouns from second to third person corresponds to the Greek text."}, {"pk": 2855721, "translation": "NET", "book": 66, "chapter": 19, "verse": 1, "text": "After these things I heard what sounded like the loud voice of a vast throng in heaven, saying, \u201cHallelujah! Salvation and glory and power belong to our God,"}, {"pk": 2855722, "translation": "NET", "book": 66, "chapter": 19, "verse": 2, "text": "because his judgments are true and just. For he has judged the great prostitute who corrupted the earth with her sexual immorality, and has avenged the blood of his servants poured out by her own hands!\u201d", "comment": "tn Grk \u201cfrom her hand\u201d (referring to her responsibility in causing the blood of God\u2019s followers to be shed).
tn Compare the similar phrase in Rev 16:7.
tn Or \u201chas punished.\u201d See BDAG 568 s.v. \u03ba\u03c1\u03af\u03bd\u03c9 5.b.\u03b1, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
tn See the note on the word \u201cservants\u201d in 1:1."}, {"pk": 2855723, "translation": "NET", "book": 66, "chapter": 19, "verse": 3, "text": "Then a second time the crowd shouted, \u201cHallelujah!\u201d The smoke rises from her forever and ever.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Or \u201cher smoke ascends forever and ever.\u201d"}, {"pk": 2855724, "translation": "NET", "book": 66, "chapter": 19, "verse": 4, "text": "The twenty-four elders and the four living creatures threw themselves to the ground and worshiped God, who was seated on the throne, saying: \u201cAmen! Hallelujah!\u201d", "comment": "tn Grk \u201ccreatures fell down.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.\u201d"}, {"pk": 2855725, "translation": "NET", "book": 66, "chapter": 19, "verse": 5, "text": "Then a voice came from the throne, saying: \u201cPraise our God all you his servants, and all you who fear Him, both the small and the great!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative."}, {"pk": 2855726, "translation": "NET", "book": 66, "chapter": 19, "verse": 6, "text": "Then I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: \u201cHallelujah! For the Lord our God, the All-Powerful, reigns!", "comment": "tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22\u2026\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f21\u03bc\u1ff6\u03bd \u1f41 \u03c0. Rv 19:6.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201clike the voice of a large crowd\u2026saying.\u201d Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words \u201cThey were.\u201d
tc Several mss (\u05d02 P 1611 2053 2344 pc \u00cfK lat ) read \u201cthe Lord our God\u201d (\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u03cc\u03c2 \u1f21\u03bc\u1ff6\u03bd, kurio\" Jo qeo\" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the \u201cour\u201d (\u1f21\u03bc\u1ff6\u03bd). Further, certain mss (051 \u00cfA) omit \u201cLord\u201d (\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2), while others (including \u05d0*) change the order of the statement to \u201cGod our Lord\u201d (\u1f41 \u03b8\u03b5\u03cc\u03c2 \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f21\u03bc\u1ff6\u03bd). The expression \u201cthe Lord God, the All-Powerful\u201d occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun \u201cour\u201d is never used. Scribes familiar with the expression in this book, and especially with the frequent \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 (kurio\" Jo qeo\" Jo pantokratwr; \u201cthe Lord God, the All-Powerful\u201d) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression \u201cour God\u201d in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1."}, {"pk": 2855727, "translation": "NET", "book": 66, "chapter": 19, "verse": 7, "text": "Let us rejoice and exult and give him glory, because the wedding celebration of the Lamb has come, and his bride has made herself ready.", "comment": "tn This verb and the next two verbs are hortatory subjunctives (giving exhortations)."}, {"pk": 2855728, "translation": "NET", "book": 66, "chapter": 19, "verse": 8, "text": "She was permitted to be dressed in bright, clean, fine linen\u201d (for the fine linen is the righteous deeds of the saints).", "comment": "tn On the term translated \u201cfine linen,\u201d BDAG 185 s.v. \u03b2\u03cd\u03c3\u03c3\u03b9\u03bd\u03bf\u03c2 states, \u201cmade of fine linen, subst. \u03c4\u1f78 \u03b2. fine linen, linen garment\u2026Rv 18:12\u202616; 19:8, 14.\u201d
sn This phrase is treated as a parenthetical explanation by the author."}, {"pk": 2855729, "translation": "NET", "book": 66, "chapter": 19, "verse": 9, "text": "Then the angel said to me, \u201cWrite the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!\u201d He also said to me, \u201cThese are the true words of God.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201che\u201d; the referent (the angel) has been specified in the translation for clarity."}, {"pk": 2855730, "translation": "NET", "book": 66, "chapter": 19, "verse": 10, "text": "So I threw myself down at his feet to worship him, but he said, \u201cDo not do this! I am only a fellow servant with you and your brothers who hold to the testimony about Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.\u201d", "comment": "tn Grk \u201cfellow slave.\u201d See the note on the word \u201cservants\u201d in v. 2.
tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of \u03c3\u03cd\u03bd\u03b4\u03bf\u03c5\u03bb\u03bf\u03c2 (sundoulo\"). The use of \u201conly\u201d helps to bring this nuance out in English.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the angel\u2019s announcement.
tn Grk \u201cI fell down at his feet.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn On the elliptical expression \u1f45\u03c1\u03b1 \u03bc\u1f75 (Jora mh) BDAG 720 s.v. \u1f41\u03c1\u03ac\u03c9 B.2 states: \u201cElliptically\u2026\u1f45\u03c1\u03b1 \u03bc\u1f75 (sc. \u03c0\u03bf\u03b9\u1f75\u03c3\u1fc3\u03c2) watch out! don\u2019t do that! Rv 19:10; 22:9.\u201d
tn The Greek term \u201cbrother\u201d literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 2.a).
tn The genitive \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6 (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning \u201cwho hold to what Jesus testifies.\u201d"}, {"pk": 2855731, "translation": "NET", "book": 66, "chapter": 19, "verse": 11, "text": "Then I saw heaven opened and here came a white horse! The one riding it was called \u201cFaithful\u201d and \u201cTrue,\u201d and with justice he judges and goes to war.", "comment": "tn A new sentence was started in the translation at this point and \u03ba\u03b1\u03af (kai) was not translated because of differences between Greek and English style.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn The phrase \u201cand here came\u201d expresses the sense of \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd (kai idou).
tn Or \u201cin righteousness,\u201d but since the context here involves the punishment of the wicked and the vindication of the saints, \u201cjustice\u201d was preferred."}, {"pk": 2855732, "translation": "NET", "book": 66, "chapter": 19, "verse": 12, "text": "His eyes are like a fiery flame and there are many diadem crowns on his head. He has a name written that no one knows except himself.", "comment": "tn Although many translations supply a prepositional phrase to specify what the name was written on (\u201cupon Him,\u201d NASB; \u201con him,\u201d NIV), there is no location for the name specified in the Greek text.
tn For the translation of \u03b4\u03b9\u03ac\u03b4\u03b7\u03bc\u03b1 (diadhma) as \u201cdiadem crown\u201d see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
tn Grk \u201chead, having.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tn The genitive noun \u03c0\u03c5\u03c1\u03cc\u03c2 (puros) has been translated as an attributive genitive (see also Rev 1:14)."}, {"pk": 2855733, "translation": "NET", "book": 66, "chapter": 19, "verse": 13, "text": "He is dressed in clothing dipped in blood, and he is called the Word of God.", "comment": "tn Grk \u201cthe name of him is called.\u201d
tc It appears that \u201cdipped\u201d (\u03b2\u03b5\u03b2\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd, bebammenon), supported by several uncials and other witnesses (A 051 \u00cf), is the original reading. Due to the lack of the preposition \u201cin\u201d (\u1f10\u03bd, en) after the verb (\u03b2\u03b5\u03b2\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd \u03b1\u1f35\u03bc\u03b1\u03c4\u03b9, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to \u201csprinkled\u201d (either \u1fe5\u03b5\u03c1\u03b1\u03bd\u03c4\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd [rJerantismenon] in P 2329 al; \u1f10\u03c1\u03c1\u03b1\u03bd\u03c4\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd [errantismenon] in 1006 1841; \u1f10\u03c1\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd [errammenon] in 2053 2062; or \u1fe5\u03b5\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd [rJerammenon] in 1611; or in one case \u03c0\u03b5\u03c1\u03b9\u03c1\u03b5\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd [perirerammenon] in \u05d0[2]). The reading most likely to give rise to the others is \u201cdipped.\u201dtn Or perhaps \u201csoaked.\u201d"}, {"pk": 2855734, "translation": "NET", "book": 66, "chapter": 19, "verse": 14, "text": "The armies that are in heaven, dressed in white, clean, fine linen, were following him on white horses.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn On the term translated \u201cfine linen,\u201d BDAG 185 s.v. \u03b2\u03cd\u03c3\u03c3\u03b9\u03bd\u03bf\u03c2 states, \u201cmade of fine linen, subst. \u03c4\u1f78 \u03b2. fine linen, linen garment\u2026Rv 18:12, 16; 19:8, 14.\u201d"}, {"pk": 2855735, "translation": "NET", "book": 66, "chapter": 19, "verse": 15, "text": "From his mouth extends a sharp sword, so that with it he can strike the nations. He will rule them with an iron rod, and he stomps the winepress of the furious wrath of God, the All-Powerful.", "comment": "tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201cwill shepherd.\u201d
tn Or \u201cthe Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Or \u201cscepter.\u201d The Greek term \u1fe5\u03ac\u03b2\u03b4\u03bf\u03c2 (rJabdo\") can mean either \u201crod\u201d or \u201cscepter.\u201d sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
tn The genitive \u03b8\u03c5\u03bc\u03bf\u1fe6 (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. \u03b8\u03c5\u03bc\u03cc\u03c2 2, the combination of the genitives of \u03b8\u03c5\u03bc\u03cc\u03c2 (qumos) and \u1f40\u03c1\u03b3\u1f75 (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9)."}, {"pk": 2855736, "translation": "NET", "book": 66, "chapter": 19, "verse": 16, "text": "He has a name written on his clothing and on his thigh: \u201cKing of kings and Lord of lords.\u201d"}, {"pk": 2855737, "translation": "NET", "book": 66, "chapter": 19, "verse": 17, "text": "Then I saw one angel standing in the sun, and he shouted in a loud voice to all the birds flying high in the sky: \u201cCome, gather around for the great banquet of God,", "comment": "tn On \u03bc\u03b5\u03c3\u03bf\u03c5\u03c1\u03b1\u03bd\u1f75\u03bc\u03b1\u03c4\u03b9 (mesouranhmati) here see L&N 1.10: \u201chigh in the sky, midpoint in the sky, directly overhead, straight above in the sky.\u201d The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn The precise significance of \u1f10\u03bd (en) here is difficult to determine.
tn This is the same Greek word (\u03b4\u03b5\u1fd6\u03c0\u03bd\u03bf\u03bd, deipnon) used in 19:9."}, {"pk": 2855738, "translation": "NET", "book": 66, "chapter": 19, "verse": 18, "text": "to eat your fill of the flesh of kings, the flesh of generals, the flesh of powerful people, the flesh of horses and those who ride them, and the flesh of all people, both free and slave, and small and great!\u201d", "comment": "tn The \u1f35\u03bd\u03b1 (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
tn The idea of eating \u201cyour fill\u201d is evident in the context with the use of \u03c7\u03bf\u03c1\u03c4\u03ac\u03b6\u03c9 (cortazw) in v. 21.
tn Grk \u201cchiliarchs\u201d; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
tn See the note on the word \u201cservants\u201d in 1:1."}, {"pk": 2855739, "translation": "NET", "book": 66, "chapter": 19, "verse": 19, "text": "Then I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative."}, {"pk": 2855740, "translation": "NET", "book": 66, "chapter": 19, "verse": 20, "text": "Now the beast was seized, and along with him the false prophet who had performed the signs on his behalf \u2014 signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur.", "comment": "tn For this meaning see BDAG 342 s.v. \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd 4.b, \u201cby the authority of, on behalf of Rv 13:12, 14; 19:20.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
tn Traditionally, \u201cbrimstone.\u201d"}, {"pk": 2855741, "translation": "NET", "book": 66, "chapter": 19, "verse": 21, "text": "The others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh.", "comment": "tn On the translation of \u1f10\u03c7\u03bf\u03c1\u03c4\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd (ecortasqhsan) BDAG 1087 s.v. \u03c7\u03bf\u03c1\u03c4\u03ac\u03b6\u03c9 1.a states, \u201cof animals, pass. in act. sense \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u1f44\u03c1\u03bd\u03b5\u03b1 \u1f10\u03c7\u03bf\u03c1\u03c4\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd \u1f10\u03ba \u03c4\u1ff6\u03bd \u03c3\u03b1\u03c1\u03ba\u1ff6\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855742, "translation": "NET", "book": 66, "chapter": 20, "verse": 1, "text": "Then I saw an angel descending from heaven, holding in his hand the key to the abyss and a huge chain.", "comment": "tn Grk \u201cAnd.\u201d Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn The word \u201cholding\u201d is implied. The two clauses \u201chaving the key of the abyss\u201d and \u201ca huge chain in his hand\u201d can be construed in two ways: (1) both are controlled by the participle \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1 (econta) and both are modified by the phrase \u201cin his hand\u201d \u2013 \u201chaving in his hand the key to the abyss and a huge chain.\u201d (2) The participle \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1 refers only to the key, and the phrase \u201cin his hand\u201d refers only to the chain \u2013 \u201chaving the key of the abyss and holding a huge chain in his hand.\u201d Because of the stylistic tendency in Rev to use the verb \u1f14\u03c7\u03c9 (ecw) to mean \u201chold (something)\u201d and the phrase \u201cin his hand\u201d forming a \u201cbracket\u201d along with the verb \u1f14\u03c7\u03c9 around both the phrases in question, the first option is preferred."}, {"pk": 2855743, "translation": "NET", "book": 66, "chapter": 20, "verse": 2, "text": "He seized the dragon \u2014 the ancient serpent, who is the devil and Satan \u2014 and tied him up for a thousand years.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855744, "translation": "NET", "book": 66, "chapter": 20, "verse": 3, "text": "The angel then threw him into the abyss and locked and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)", "comment": "tn Grk \u201che\u201d; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
tn Or \u201cand shut.\u201d While the lexical force of the term is closer to \u201cshut,\u201d it is acceptable to render the verb \u1f14\u03ba\u03bb\u03b5\u03b9\u03c3\u03b5\u03bd (ekleisen) as \u201clocked\u201d here in view of the mention of the key in the previous verse.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855745, "translation": "NET", "book": 66, "chapter": 20, "verse": 4, "text": "Then I saw thrones and seated on them were those who had been given authority to judge. I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They came to life and reigned with Christ for a thousand years.", "comment": "tn Grk \u201cGod, and who.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun \u201cthese\u201d as subject.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201cI saw thrones, and those seated on them, and judgment was given to them.\u201d BDAG 567 s.v. \u03ba\u03c1\u03af\u03bc\u03b1 3 says, \u201cjudging, judgment, the \u03ba\u03c1\u03af\u03bc\u03b1 \u1f10\u03b4\u03cc\u03b8\u03b7 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 authority to judge was given to them Rv 20:4.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn On the use of the aorist \u1f14\u03b6\u03b7\u03c3\u03b1\u03bd (ezhsan) BDAG 425 s.v. \u03b6\u03ac\u03c9 1.a.\u03b2 says, \u201cof dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.\u201d"}, {"pk": 2855746, "translation": "NET", "book": 66, "chapter": 20, "verse": 5, "text": "(The rest of the dead did not come to life until the thousand years were finished.) This is the first resurrection.", "comment": "sn This statement appears to be a parenthetical comment by the author."}, {"pk": 2855747, "translation": "NET", "book": 66, "chapter": 20, "verse": 6, "text": "Blessed and holy is the one who takes part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years.", "comment": "tn Grk \u201cwho has a share.\u201d
tn The shift from the singular pronoun (\u201cthe one\u201d) to the plural (\u201cthem\u201d) in the passage reflects the Greek text: The singular participle \u1f41 \u1f14\u03c7\u03c9\u03bd (Jo ecwn) is followed by the plural pronoun \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB."}, {"pk": 2855748, "translation": "NET", "book": 66, "chapter": 20, "verse": 7, "text": "Now when the thousand years are finished, Satan will be released from his prison", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic."}, {"pk": 2855749, "translation": "NET", "book": 66, "chapter": 20, "verse": 8, "text": "and will go out to deceive the nations at the four corners of the earth, Gog and Magog, to bring them together for the battle. They are as numerous as the grains of sand in the sea.", "comment": "sn The battle with Gog and Magog is described in the OT in Ezek 38:1\u201339:20.
tn Or \u201cmislead.\u201d
tn Grk \u201cof whom the number of them [is] like the sand of the sea\u201d (an allusion to Isa 10:22)."}, {"pk": 2855750, "translation": "NET", "book": 66, "chapter": 20, "verse": 9, "text": "They went up on the broad plain of the earth and encircled the camp of the saints and the beloved city, but fire came down from heaven and devoured them completely.", "comment": "tn On the term \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f75 (parembolh) BDAG 775 s.v. states, \u201cMostly used as a military t.t.\u2026so always in our lit.\u20261. a (fortified) camp\u2026\u1f21 \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f74 \u03c4\u1ff6\u03bd \u1f01\u03b3\u03af\u03c9\u03bd Rv 20:9 is also to be understood fr. the OT use of the word.\u201d
tn See L&N 20.45 for the translation of \u03ba\u03b1\u03c4\u03b5\u03c3\u03b8\u03af\u03c9 (katesqiw) as \u201cto destroy utterly, to consume completely.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The shift here to past tense reflects the Greek text.
tn On the phrase \u201cbroad plain of the earth\u201d BDAG 823 s.v. \u03c0\u03bb\u03ac\u03c4\u03bf\u03c2 states, \u201c\u03c4\u1f78 \u03c0\u03bb\u03ac\u03c4\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2 Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the \u2018going up\u2019 is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).\u201d The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
tn Or \u201csurrounded.\u201d
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context."}, {"pk": 2855751, "translation": "NET", "book": 66, "chapter": 20, "verse": 10, "text": "And the devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are too, and they will be tormented there day and night forever and ever.", "comment": "tn Or \u201cmisled.\u201d
tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (\u201cwere\u201d), but in view of the future tense that follows (\u201cthey will be tormented\u201d), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
tn Traditionally, \u201cbrimstone.\u201d"}, {"pk": 2855752, "translation": "NET", "book": 66, "chapter": 20, "verse": 11, "text": "Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them.", "comment": "tn Or \u201cvanished.\u201dsn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
tn Traditionally, \u201cgreat,\u201d but \u03bc\u03ad\u03b3\u03b1\u03c2 (megas) here refers to size rather than importance.
tn Or \u201cand the sky.\u201d The same Greek word means both \u201cheaven\u201d and \u201csky,\u201d and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative."}, {"pk": 2855753, "translation": "NET", "book": 66, "chapter": 20, "verse": 12, "text": "And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened \u2014 the book of life. So the dead were judged by what was written in the books, according to their deeds.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the books being opened.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn Grk \u201cfrom the things written in the books according to their works.\u201d
tn Grk \u201canother book was opened, which is of life.\u201d"}, {"pk": 2855754, "translation": "NET", "book": 66, "chapter": 20, "verse": 13, "text": "The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged according to his deeds.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
sn Here Death is personified (cf. 1 Cor 15:55)."}, {"pk": 2855755, "translation": "NET", "book": 66, "chapter": 20, "verse": 14, "text": "Then Death and Hades were thrown into the lake of fire. This is the second death \u2014 the lake of fire.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative."}, {"pk": 2855756, "translation": "NET", "book": 66, "chapter": 20, "verse": 15, "text": "If anyone\u2019s name was not found written in the book of life, that person was thrown into the lake of fire.", "comment": "tn The word \u201cname\u201d is not in the Greek text, but is implied.
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Grk \u201che\u201d; the pronoun has been intensified by translating as \u201cthat person.\u201d"}, {"pk": 2855757, "translation": "NET", "book": 66, "chapter": 21, "verse": 1, "text": "Then I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, and the sea existed no more.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn For the translation of \u1f00\u03c0\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 (apercomai; here \u1f00\u03c0\u1fc6\u03bb\u03b8\u03b1\u03bd [aphlqan]) L&N 13.93 has \u201cto go out of existence \u2013 \u2018to cease to exist, to pass away, to cease.\u2019\u201d"}, {"pk": 2855758, "translation": "NET", "book": 66, "chapter": 21, "verse": 2, "text": "And I saw the holy city \u2014 the new Jerusalem \u2014 descending out of heaven from God, made ready like a bride adorned for her husband."}, {"pk": 2855759, "translation": "NET", "book": 66, "chapter": 21, "verse": 3, "text": "And I heard a loud voice from the throne saying: \u201cLook! The residence of God is among human beings. He will live among them, and they will be his people, and God himself will be with them.", "comment": "tn Or \u201cdwelling place\u201d; traditionally, \u201ctabernacle\u201d; literally \u201ctent.\u201d
tn Or \u201cpeople\u201d; Grk \u201cmen\u201d (\u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd, anqrwpwn), a generic use of the term. In the translation \u201chuman beings\u201d was used here because \u201cpeople\u201d occurs later in the verse and translates a different Greek word (\u03bb\u03b1\u03bf\u03af, laoi).
tn Grk \u201cmen, and he.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
tc \u2021 Most mss (\u05d0 \u00cfK) do not add the words \u201c[as] their God\u201d (\u03b1\u1f50\u03c4\u1ff6\u03bd \u03b8\u03b5\u03cc\u03c2, autwn qeos) after \u201che will be with them.\u201d The mss with these words include A 2030 2050 2329 al. The Andreas group (\u00cfA) also has the words, but in a different arrangement with the preceding (\u1f14\u03c3\u03c4\u03b1\u03b9 \u03bc\u03b5\u03c4\u1fbf \u03b1\u1f50\u03c4\u1ff6\u03bd \u03b8\u03b5\u1f78\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd, estai met\u2019 autwn qeo\" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA27 places the words in brackets, indicating doubts as to their authenticity."}, {"pk": 2855760, "translation": "NET", "book": 66, "chapter": 21, "verse": 4, "text": "He will wipe away every tear from their eyes, and death will not exist any more \u2014 or mourning, or crying, or pain, for the former things have ceased to exist.\u201d", "comment": "tn Grk \u201cGod, and he.\u201d Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here \u03ba\u03b1\u03af (kai) has not been translated.
tn For the translation of \u1f00\u03c0\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 (apercomai; here \u1f00\u03c0\u1fc6\u03bb\u03b8\u03b1\u03bd [aphlqan]) L&N 13.93 has \u201cto go out of existence \u2013 \u2018to cease to exist, to pass away, to cease.\u2019\u201d"}, {"pk": 2855761, "translation": "NET", "book": 66, "chapter": 21, "verse": 5, "text": "And the one seated on the throne said: \u201cLook! I am making all things new!\u201d Then he said to me, \u201cWrite it down, because these words are reliable and true.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision.
tn The words \u201cit down\u201d are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Grk \u201cfaithful.\u201d"}, {"pk": 2855762, "translation": "NET", "book": 66, "chapter": 21, "verse": 6, "text": "He also said to me, \u201cIt is done! I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water free of charge from the spring of the water of life.", "comment": "tn Or \u201cIt has happened.\u201d
tn The word \u201cwater\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Or \u201cas a free gift\u201d (see L&N 57.85)."}, {"pk": 2855763, "translation": "NET", "book": 66, "chapter": 21, "verse": 7, "text": "The one who conquers will inherit these things, and I will be his God and he will be my son.", "comment": "tn Or \u201cwho is victorious\u201d; traditionally, \u201cwho overcomes.\u201d"}, {"pk": 2855764, "translation": "NET", "book": 66, "chapter": 21, "verse": 8, "text": "But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second death.\u201d", "comment": "tn On the term \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u03b1 (farmakeia, \u201cmagic spells\u201d) see L&N 53.100: \u201cthe use of magic, often involving drugs and the casting of spells upon people \u2013 \u2018to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.\u2019 \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u03b1: \u1f10\u03bd \u03c4\u1fc7 \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u1fb3 \u03c3\u03bf\u03c5 \u1f10\u03c0\u03bb\u03b1\u03bd\u1f75\u03b8\u03b7\u03c3\u03b1\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7 \u2018with your magic spells you deceived all the peoples (of the world)\u2019 Re 18:23.\u201d
tn Grk \u201cidolaters.\u201d
tn Grk \u201ctheir share.\u201d
tn Traditionally, \u201cbrimstone.\u201d
tn Grk \u201csulfur, which is.\u201d The relative pronoun has been translated as \u201cthat\u201d to indicate its connection to the previous clause. The nearest logical antecedent is \u201cthe lake [that burns with fire and sulfur],\u201d although \u201clake\u201d (\u03bb\u03af\u03bc\u03bd\u03b7, limnh) is feminine gender, while the pronoun \u201cwhich\u201d (\u1f45, Jo) is neuter gender. This means that (1) the proper antecedent could be \u201ctheir place\u201d (Grk \u201ctheir share,\u201d) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun \u201clake,\u201d since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase \u201cthe lake of fire\u201d is in apposition to the phrase \u201cthe second death.\u201d"}, {"pk": 2855765, "translation": "NET", "book": 66, "chapter": 21, "verse": 9, "text": "Then one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, saying, \u201cCome, I will show you the bride, the wife of the Lamb!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201cwith me.\u201d The translation \u201cwith me\u201d implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, \u03bc\u03b5\u03c4\u1fbf \u1f10\u03bc\u03bf\u1fe6 (met\u2019 emou, \u201cwith me\u201d) was translated as \u201cto me.\u201d See also v. 15."}, {"pk": 2855766, "translation": "NET", "book": 66, "chapter": 21, "verse": 10, "text": "So he took me away in the Spirit to a huge, majestic mountain and showed me the holy city, Jerusalem, descending out of heaven from God.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cso\u201d to indicate the implied result of the angel\u2019s invitation.
tn Or \u201cin the spirit.\u201d \u201cSpirit\u201d could refer either to the Holy Spirit or the human spirit, but in either case John was in \u201ca state of spiritual exaltation best described as a trance\u201d (R. H. Mounce, Revelation [NICNT], 75).
tn Grk \u201cto a mountain great and high.\u201d"}, {"pk": 2855767, "translation": "NET", "book": 66, "chapter": 21, "verse": 11, "text": "The city possesses the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper.", "comment": "tn Grk \u201cfrom God, having the glory of God.\u201d Here a new sentence was started in the translation by supplying the words \u201cthe city\u201d to refer back to the previous clause and translating the participle (\u201chaving\u201d) as a finite verb.
tn On the term \u1f30\u03ac\u03c3\u03c0\u03b9\u03b4\u03b9 (iaspidi) BDAG 465 s.v. \u1f34\u03b1\u03c3\u03c0\u03b9\u03c2 states, \u201cjasper, a precious stone found in various colors, mostly reddish, somet. green\u2026brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. \u03bb\u03af\u03b8\u03bf\u03c2 4:3 (TestSol C 11:8). \u03bb\u03af\u03b8\u03bf\u03c2 \u1f34\u03b1\u03c3\u03c0\u03b9\u03c2 \u03ba\u03c1\u03c5\u03c3\u03c4\u03b1\u03bb\u03bb\u03af\u03b6\u03c9\u03bd a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.\u201d"}, {"pk": 2855768, "translation": "NET", "book": 66, "chapter": 21, "verse": 12, "text": "It has a massive, high wall with twelve gates, with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel are written on the gates.", "comment": "tn Grk \u201cjasper, having.\u201d Here a new sentence was started in the translation.
tn Grk \u201ca (city) wall great and high.\u201d
tn On this term BDAG 897 s.v. \u03c0\u03c5\u03bb\u1f7d\u03bd 1 states, \u201cgate, esp. of the large, impressive gateways at the entrance of temples and palaces\u2026of the entrances of the heavenly Jerusalem\u2026\u03bf\u1f31 \u03c0\u03c5\u03bb\u1ff6\u03bd\u03b5\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u03bf\u1f50 \u03bc\u1f74 \u03ba\u03bb\u03b5\u03b9\u03c3\u03b8\u1ff6\u03c3\u03b9\u03bd its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.\u201d
tn Grk \u201cof the sons of Israel.\u201d The translation \u201cnation of Israel\u201d is given in L&N 11.58.
tn Grk \u201con them\u201d; the referent (the gates) has been specified in the translation for clarity."}, {"pk": 2855769, "translation": "NET", "book": 66, "chapter": 21, "verse": 13, "text": "There are three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side.", "comment": "tn The words \u201cThere are\u201d have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
tn The word \u201cside\u201d has been supplied four times in this verse for clarity."}, {"pk": 2855770, "translation": "NET", "book": 66, "chapter": 21, "verse": 14, "text": "The wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style."}, {"pk": 2855771, "translation": "NET", "book": 66, "chapter": 21, "verse": 15, "text": "The angel who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall.", "comment": "tn Grk \u201cthe one\u201d; the referent (the angel of v. 9) has been specified in the translation for clarity."}, {"pk": 2855772, "translation": "NET", "book": 66, "chapter": 21, "verse": 16, "text": "Now the city is laid out as a square, its length and width the same. He measured the city with the measuring rod at fourteen hundred miles (its length and width and height are equal).", "comment": "tn Grk \u201cwith the rod\u201d; the word \u201cmeasuring\u201d is supplied from the description in v. 15.
tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the somewhat parenthetical nature of the description of the city.
tn Or \u201cthe city lies square.\u201d On \u03ba\u03b5\u1fd6\u03bc\u03b1\u03b9 (keimai) in this context, BDAG 537 s.v. 2 states, \u201clie, of things\u2026\u1f21 \u03c0\u03cc\u03bb\u03b9\u03c2 \u03c4\u03b5\u03c4\u03c1\u03ac\u03b3\u03c9\u03bd\u03bf\u03c2 \u03ba\u03b5\u1fd6\u03c4\u03b1\u03b9 is laid out as a square Rv 21:16.\u201d
tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn Or \u201ctwo thousand two hundred kilometers,\u201d Grk \u201c12,000 stades.\u201d A stade was a measure of length about 607 ft (185 m)."}, {"pk": 2855773, "translation": "NET", "book": 66, "chapter": 21, "verse": 17, "text": "He also measured its wall, one hundred forty-four cubits according to human measurement, which is also the angel\u2019s.", "comment": "tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
tn Here L&N 81.1 translate the phrase \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5, \u1f45 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f00\u03b3\u03b3\u03ad\u03bb\u03bf\u03c5 (metron anqrwpou, {o estin angelou) \u201c\u2018the unit of measurement used by a person, that is, by an angel\u2019 Re 21:17.\u201d It is more likely that \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd is an accusative of respect or reference."}, {"pk": 2855774, "translation": "NET", "book": 66, "chapter": 21, "verse": 18, "text": "The city\u2019s wall is made of jasper and the city is pure gold, like transparent glass.", "comment": "tn Grk \u201cand its wall\u201d; the referent of the pronoun (the city) has been specified in the translation for clarity. Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The phrase \u1f21 \u1f10\u03bd\u03b4\u1f7d\u03bc\u03b7\u03c3\u03b9\u03c2 \u03c4\u03bf\u1fe6 \u03c4\u03b5\u03af\u03c7\u03bf\u03c5\u03c2 (Jh endwmhsi\" tou teicou\") is difficult to translate precisely. BDAG 334 s.v. \u1f10\u03bd\u03b4\u1f7d\u03bc\u03b7\u03c3\u03b9\u03c2 states, \u201cprimary mng. \u2018interior structure\u2019; in our lit. prob.=construction, hence material \u03c4\u03bf\u1fe6 \u03c4\u03b5\u03af\u03c7\u03bf\u03c5\u03c2 Rv 21:18.\u201d The phrase could then be translated, \u201cthe foundation of the city wall was jasper\u201d or \u201cthe material used for the wall of the city was jasper.\u201d The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term \u03b8\u03b5\u03bc\u03ad\u03bb\u03b9\u03bf\u03c2 [qemelios]), which is somewhat redundant if the foundation is mentioned here.
tn Or \u201ctransparent crystal.\u201d See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, \u03ba\u03b1\u03b8\u03b1\u03c1\u03cc\u03c2 (kaqaros), means both \u201cpure\u201d (referring to the gold) and \u201ctransparent\u201d (referring to the glass)."}, {"pk": 2855775, "translation": "NET", "book": 66, "chapter": 21, "verse": 19, "text": "The foundations of the city\u2019s wall are decorated with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, the fourth emerald,", "comment": "tn The perfect participle here has been translated as an intensive (resultative) perfect.
sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32)."}, {"pk": 2855776, "translation": "NET", "book": 66, "chapter": 21, "verse": 20, "text": "the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst.", "comment": "sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
sn Chrysoprase is a greenish type of quartz (L&N 2.40).
sn Jacinth is a semiprecious stone, probably blue in color (also called \u201chyacinth,\u201d but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41."}, {"pk": 2855777, "translation": "NET", "book": 66, "chapter": 21, "verse": 21, "text": "And the twelve gates are twelve pearls \u2014 each one of the gates is made from just one pearl! The main street of the city is pure gold, like transparent glass.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has not been translated because of differences between Greek and English style.
tn The Greek word \u03c0\u03bb\u03b1\u03c4\u03b5\u1fd6\u03b1 (plateia) refers to a major (broad) street (L&N 1.103)."}, {"pk": 2855778, "translation": "NET", "book": 66, "chapter": 21, "verse": 22, "text": "Now I saw no temple in the city, because the Lord God \u2014 the All-Powerful \u2014 and the Lamb are its temple.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cnow\u201d to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with \u03ba\u03b1\u03af in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
tn On this word BDAG 755 s.v. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 states, \u201cthe Almighty, All-Powerful, Omnipotent (One) only of God\u2026(\u1f41) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c0. \u2026Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.\u201d"}, {"pk": 2855779, "translation": "NET", "book": 66, "chapter": 21, "verse": 23, "text": "The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb."}, {"pk": 2855780, "translation": "NET", "book": 66, "chapter": 21, "verse": 24, "text": "The nations will walk by its light and the kings of the earth will bring their grandeur into it.", "comment": "tn Or \u201cthe Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d).
tn Or \u201csplendor\u201d; Grk \u201cglory.\u201d"}, {"pk": 2855781, "translation": "NET", "book": 66, "chapter": 21, "verse": 25, "text": "Its gates will never be closed during the day (and there will be no night there).", "comment": "tn On the translation \u201cduring the day\u201d see BDAG 436 s.v. \u1f21\u03bc\u03ad\u03c1\u03b1 1.a, \u201cBut also, as in Thu. et al., of time within which someth. occurs, \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 during the day Rv 21:25.\u201d
tn The Greek connective \u03b3\u03ac\u03c1 (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; \u03b3\u03ac\u03c1 simply expresses continuation or connection. Because of this it has been translated as \u201cand.\u201d See BDAG 189-90 s.v. 2.
tn The clause has virtually the force of a parenthetical comment."}, {"pk": 2855782, "translation": "NET", "book": 66, "chapter": 21, "verse": 26, "text": "They will bring the grandeur and the wealth of the nations into it,", "comment": "tn Grk \u201chonor,\u201d but BDAG 1005 s.v. \u03c4\u03b9\u03bc\u1f75 2.b states, \u201cAn outstanding feature of the use of \u03c4., as already shown in several passages, is its combination w. \u03b4\u03cc\u03be\u03b1\u2026of earthly possessions \u03c4\u1f74\u03bd \u03b4\u03cc\u03be\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03c4\u03b9\u03bc\u1f74\u03bd \u03c4\u1ff6\u03bd \u1f10\u03b8\u03bd\u1ff6\u03bd Rv 21:26 (\u03c4\u03b9\u03bc\u1f75 concr.=an object of value: Ezk 22:25).\u201d
tn Or \u201cthe Gentiles\u201d (the same Greek word may be translated \u201cGentiles\u201d or \u201cnations\u201d)."}, {"pk": 2855783, "translation": "NET", "book": 66, "chapter": 21, "verse": 27, "text": "but nothing ritually unclean will ever enter into it, nor anyone who does what is detestable or practices falsehood, but only those whose names are written in the Lamb\u2019s book of life.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present in this context.
tn Here BDAG 552 s.v. \u03ba\u03bf\u03b9\u03bd\u03cc\u03c2 2 states, \u201cpert. to being of little value because of being common, common, ordinary, profane\u2026b. specifically, of that which is ceremonially impure: Rv 21:27.\u201d
tn Or \u201cwhat is abhorrent\u201d; Grk \u201cwho practices abominations.\u201d
tn Grk \u201cpracticing abomination or falsehood.\u201d Because of the way \u03b2\u03b4\u03ad\u03bb\u03c5\u03b3\u03bc\u03b1 (bdelugma) has been translated (\u201cdoes what is detestable\u201d) it was necessary to repeat the idea from the participle \u03c0\u03bf\u03b9\u1ff6\u03bd (poiwn, \u201cpractices\u201d) before the term \u201cfalsehood.\u201d On this term, BDAG 1097 s.v. \u03c8\u03b5\u1fe6\u03b4\u03bf\u03c2 states, \u201c\u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd \u03c8\u03b5\u1fe6\u03b4\u03bf\u03c2 practice (the things that go with) falsehood Rv 21:27; 22:15.\u201d Cf. Rev 3:9.
tn Grk \u201cthose who are written\u201d; the word \u201cnames\u201d is implied."}, {"pk": 2855784, "translation": "NET", "book": 66, "chapter": 22, "verse": 1, "text": "Then the angel showed me the river of the water of life \u2014 water as clear as crystal \u2014 pouring out from the throne of God and of the Lamb,", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201che\u201d; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
tn Grk \u201cproceeding.\u201d Water is more naturally thought to pour out or flow out in English idiom."}, {"pk": 2855785, "translation": "NET", "book": 66, "chapter": 22, "verse": 2, "text": "flowing down the middle of the city\u2019s main street. On each side of the river is the tree of life producing twelve kinds of fruit, yielding its fruit every month of the year. Its leaves are for the healing of the nations.", "comment": "tn Grk \u201cits\u201d; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
tn The Greek word \u03c0\u03bb\u03b1\u03c4\u03b5\u1fd6\u03b1 (plateia) refers to a major (broad) street (L&N 1.103).
tn Grk \u201cFrom here and from there.\u201d
tn Or \u201ctwelve crops\u201d (one for each month of the year).
tn The words \u201cof the year\u201d are implied."}, {"pk": 2855786, "translation": "NET", "book": 66, "chapter": 22, "verse": 3, "text": "And there will no longer be any curse, and the throne of God and the Lamb will be in the city. His servants will worship him,", "comment": "tn Or \u201cbe anything accursed\u201d (L&N 33.474).
tn Grk \u201cin it\u201d; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
tn Grk \u201ccity, and his.\u201d Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb\u2019s followers.
tn See the note on the word \u201cservants\u201d in 1:1.
tn Or \u201cwill serve.\u201d"}, {"pk": 2855787, "translation": "NET", "book": 66, "chapter": 22, "verse": 4, "text": "and they will see his face, and his name will be on their foreheads."}, {"pk": 2855788, "translation": "NET", "book": 66, "chapter": 22, "verse": 5, "text": "Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever."}, {"pk": 2855789, "translation": "NET", "book": 66, "chapter": 22, "verse": 6, "text": "Then the angel said to me, \u201cThese words are reliable and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must happen soon.\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence within the narrative.
tn Grk \u201che\u201d; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
tn Grk \u201cfaithful.\u201d
tn See the note on the word \u201cservants\u201d in 1:1."}, {"pk": 2855790, "translation": "NET", "book": 66, "chapter": 22, "verse": 7, "text": "(Look! I am coming soon! Blessed is the one who keeps the words of the prophecy expressed in this book.)", "comment": "sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator."}, {"pk": 2855791, "translation": "NET", "book": 66, "chapter": 22, "verse": 8, "text": "I, John, am the one who heard and saw these things, and when I heard and saw them, I threw myself down to worship at the feet of the angel who was showing them to me.", "comment": "tn Or \u201cI am John, the one who heard and saw these things.\u201d
tn The pronoun \u201cthem\u201d is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
tn Grk \u201cI fell down and worshiped at the feet.\u201d BDAG 815 s.v. \u03c0\u03af\u03c0\u03c4\u03c9 1.b.\u03b1.\u05d1. has \u201cfall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.\u201d"}, {"pk": 2855792, "translation": "NET", "book": 66, "chapter": 22, "verse": 9, "text": "But he said to me, \u201cDo not do this! I am a fellow servant with you and with your brothers the prophets, and with those who obey the words of this book. Worship God!\u201d", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cbut\u201d to indicate the contrast present here.
tn On the elliptical expression \u1f45\u03c1\u03b1 \u03bc\u1f75 ({ora mh) BDAG 720 s.v. \u1f41\u03c1\u03ac\u03c9 B.2 states: \u201cElliptically\u2026\u1f45\u03c1\u03b1 \u03bc\u1f75 (sc. \u03c0\u03bf\u03b9\u1f75\u03c3\u1fc3\u03c2) watch out! don\u2019t do that! Rv 19:10; 22:9.\u201d
tn Grk \u201cfellow slave.\u201d Though \u03c3\u03cd\u03bd\u03b4\u03bf\u03c5\u03bb\u03bf\u03c2 (sundoulos) is here translated \u201cfellow servant,\u201d the word does not bear the connotation of a free individual serving another. See the note on the word \u201cservants\u201d in 1:1.
tn Grk \u201ckeep\u201d (an idiom for obedience)."}, {"pk": 2855793, "translation": "NET", "book": 66, "chapter": 22, "verse": 10, "text": "Then he said to me, \u201cDo not seal up the words of the prophecy contained in this book, because the time is near.", "comment": "tn Here \u03ba\u03b1\u03af (kai) has been translated as \u201cthen\u201d to indicate the implied sequence of events within the vision."}, {"pk": 2855794, "translation": "NET", "book": 66, "chapter": 22, "verse": 11, "text": "The evildoer must continue to do evil, and the one who is morally filthy must continue to be filthy. The one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.\u201d", "comment": "tn Grk \u201cmust do evil still.\u201d
tn For this translation see L&N 88.258; the term refers to living in moral filth.
tn Grk \u201cfilthy, and the.\u201d This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation."}, {"pk": 2855795, "translation": "NET", "book": 66, "chapter": 22, "verse": 12, "text": "(Look! I am coming soon, and my reward is with me to pay each one according to what he has done!", "comment": "tn The Greek term may be translated either \u201cpay\u201d or \u201cpay back\u201d and has something of a double meaning here. However, because of the mention of \u201cwages\u201d (\u201creward,\u201d another wordplay with two meanings) in the previous clause, the translation \u201cpay\u201d for \u1f00\u03c0\u03bf\u03b4\u03bf\u1fe6\u03bd\u03b1\u03b9 (apodounai) was used here."}, {"pk": 2855796, "translation": "NET", "book": 66, "chapter": 22, "verse": 13, "text": "I am the Alpha and the Omega, the first and the last, the beginning and the end!)", "comment": "sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator."}, {"pk": 2855797, "translation": "NET", "book": 66, "chapter": 22, "verse": 14, "text": "Blessed are those who wash their robes so they can have access to the tree of life and can enter into the city by the gates.", "comment": "tn Grk \u201cso that there will be to them authority over the tree of life.\u201d"}, {"pk": 2855798, "translation": "NET", "book": 66, "chapter": 22, "verse": 15, "text": "Outside are the dogs and the sorcerers and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood!", "comment": "tn On the term \u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03bf\u03b9 (farmakoi) see L&N 53.101.
tn Or \u201clying,\u201d \u201cdeceit.\u201d"}, {"pk": 2855799, "translation": "NET", "book": 66, "chapter": 22, "verse": 16, "text": "\u201cI, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!\u201d", "comment": "tn On this expression BDAG 892 s.v. \u03c0\u03c1\u03c9\u03ca\u03bd\u03cc\u03c2 states, \u201cearly, belonging to the morning \u1f41 \u1f00\u03c3\u03c4\u1f74\u03c1 \u1f41 \u03c0\u03c1. the morning star, Venus Rv 2:28; 22:16.\u201d"}, {"pk": 2855800, "translation": "NET", "book": 66, "chapter": 22, "verse": 17, "text": "And the Spirit and the bride say, \u201cCome!\u201d And let the one who hears say: \u201cCome!\u201d And let the one who is thirsty come; let the one who wants it take the water of life free of charge."}, {"pk": 2855801, "translation": "NET", "book": 66, "chapter": 22, "verse": 18, "text": "I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described in this book.", "comment": "tn Grk \u201cwritten.\u201d"}, {"pk": 2855802, "translation": "NET", "book": 66, "chapter": 22, "verse": 19, "text": "And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life and in the holy city that are described in this book.", "comment": "tc The Textus Receptus, on which the KJV rests, reads \u201cthe book\u201d of life (\u1f00\u03c0\u1f78 \u03b2\u03af\u03b2\u03bb\u03bf\u03c5, apo biblou) instead of \u201cthe tree\u201d of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while \u201cthe tree\u201d of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for \u201ctree\u201d in Latin in this passage is ligno; the word for \u201cbook\u201d is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that \u201cbook of life\u201d as well as \u201ctree of life\u201d is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA27.)"}, {"pk": 2855803, "translation": "NET", "book": 66, "chapter": 22, "verse": 20, "text": "The one who testifies to these things says, \u201cYes, I am coming soon!\u201d Amen! Come, Lord Jesus!"}, {"pk": 2855804, "translation": "NET", "book": 66, "chapter": 22, "verse": 21, "text": "The grace of the Lord Jesus be with all.", "comment": "tc Most mss (\u05d0 \u00cf) read \u201camen\u201d (\u1f00\u03bc\u1f75\u03bd, amhn) after \u201call\u201d (\u03c0\u03ac\u03bd\u03c4\u03c9\u03bd, pantwn). It is, however, not found in other important mss (A 1006 1841 pc). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding \u1f00\u03bc\u1f75\u03bd in every NT book except Acts, James, and 3 John (and even in these books, \u1f00\u03bc\u1f75\u03bd is found in some witnesses). It is thus a predictable variant."}]